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‫أهي ه‪-‬ا ا‪ ,‬ا‪*+‬اﺽ( إ'!‪،‬ﻥ"ًا ‪*'67‬د‪ 4‬ا'ة ‪ ,'$# 2'3‬ا'*ة إ'‬
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‫و*! إ ا*ﺱ; وا‪+9‬ال‬
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‫‪١‬‬
 ‫‪<éŽÖ]<Üè‚Ïi‬‬
‫<¦‪<^ÏŠÖ]<á^Þ‚Â<‚Û‬‬
‫‪<Üéu†Ö]<à·†Ö]<
]<ÜŠe‬‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﲪﺪﹰﺍ ﻧﺴﺘﻤﻄ ‪‬ﺮ ﺑﻪ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻨﻌﻢ‪،‬ﻭﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫– ‪‬ﻣ ‪‬ﻦ ﺃﺭﺳﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺎﳌﲔ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ‪،‬ﻭﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ‪،‬ﻭﺁﻝ ﺑﻴﺘﻪ‬
‫ﺍﻷﻃﻬﺎﺭ‪،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﻭﺑﻌﺪ‪:‬‬
‫ﺱ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﺩﻭﻥ ﲢﻜﻴﻢ ﺍﻟﺸ‪‬ﺮﻉ ﺍﻟـﺸﺮﻳﻒ‪،‬ﺫﻟﻚ‬ ‫ﺽ ﺍﻟﻨﺎ ‪‬‬
‫ﺇ ﱠﻥ ﻣﻦ ﺍﳋﻄﻮﺭ ِﺓ ﺍﻟﺒﺎﻟﻐ ِﺔ ﺃ ﹾﻥ ﳜﻮ ‪‬‬
‫ﺾ ﺃ ﱠﻥ ﻓﻬﻤ‪‬ـ ‪‬ﻪ‬
‫ﻷ ﱠﻥ ﺍﻷﻫﻮﺍﺀ ﻭﺍﳌﻴﻮﻻﺕ ﻋﻨﺪ ﺫﻟﻚ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺃﺣﻜﺎﻣﻬﻢ‪،‬ﻭﻗـ ‪‬ﺪ ‪‬ﻳﻌ‪‬ـ ‪‬ﺪ ﺍﻟـﺒﻌ ‪‬‬
‫ﺺ‪.‬‬ ‫ﻟﻠﻨﺼﻮﺹ ﻫﻮ ﲟﺜﺎﺑﺔ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‪،‬ﻓﻴﻌﻄﻲ ﻟﻔﻬﻤﻪ ﻗﺪﺳﻴ ﹶﺔ ﺍﻟﻨ ‪‬‬
‫ﻱ ﺍﻗﺘﻨ ‪‬ﻊ ﺑ ِﻪ ﻓﻴﻠﻐﻲ ﻣﺎ ﻋﺪﺍ ‪‬ﻩ‪،‬ﻭﻫﺬﺍ ﻣﻦ ﺧﻄﺄ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳـﺴﲑ ﰲ ﺍﲡـﺎﻩ‬ ‫ﺐ ﻟﺮﺃ ٍ‬ ‫ﻭﻗﺪ ﻳﺘﻌﺼ ‪‬‬
‫ﺽ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻔﻜﺮﻳ ِﺔ ﺍﳌﺴﺘﻌﺼﻴﺔ ‪.‬‬ ‫ﻭﺍﺣ ٍﺪ‪،‬ﻭﺍﻟﻨﻈﺮ ﹸﺓ ﺍﻷﺣﺎﺩﻳ ﹸﺔ ﻣﺮ ‪‬‬
‫ﺐ ﺑﻌﺾ ﺍﳋﻼﻓﺎﺕ ِ‪،‬ﻭﺗﺘﺰﺍﻳﺪ ﻣـﻊ ﻣـﺮﻭﺭ‬ ‫ﺇ ﱠﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﺯﺍﻭﻳ ٍﺔ ﻭﺍﺣﺪ ٍﺓ ﺗﺴﺒ ‪‬‬
‫ﻉ‬
‫ﺕ ﻭﺍﻟﺘﻨـﺎﺯ ‪‬‬ ‫ﻉ ﻫﺬﻩ ﺍﳌﻘﻮﻟ ﹶﺔ ) ﺇﻥﱠ ﺍﳋـﻼ ‪‬‬
‫ﻑ ﻋﻠـﻰ ﺍﳉﺰﺋﻴـﺎ ِ‬ ‫ﺍﻟﺰﻣﻦ‪،‬ﻓﺘﺘﺴﻊ ﺍﳍﻮ ﹸﺓ‪،‬ﻭﻣﺎ ﺃﺭﻭ ‪‬‬
‫ﻋﻠﻴﻬﺎ‪،‬ﻭﺍﻻﻧﻘﺴﺎﻡ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ‪،‬ﻭﺍﻷﻣ ﹸﺔ ﺗﻘﺘ ﹶﻠ ‪‬ﻊ ﻣ ‪‬ﻦ ﺟﺬﻭﺭﻫﺎ ﺧﻴﺎﻧ ﹲﺔ ﻋﻈﻤ‪‬ﻰ ﳍﺬﺍ ﺍﻟﺪ‪‬ﻳ ِﻦ ( ‪.‬‬
‫ﻑ‪.‬‬‫ﻍ ﻓﻴﻬﺎ ﺍﳋﻼ ‪‬‬ ‫ﺾ ﱂ ﻳﺪﺭ ‪‬ﻙ ﺧﻄﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ ﻓﻴﻮﺍﱄ ﻭﻳﻌﺎﺩﻱ ﻋﻠﻰ ﺟﺰﺋﻴﺎﺕ ﻳﺴﻮ ﹸ‬ ‫ﻭﺍﻟﺒﻌ ‪‬‬
‫ﻂ‪.‬‬
‫ﻁ ﺃﻭ ﺗﻔﺮﻳ ٍ‬
‫ﺇ ﱠﻥ ﺿﻴ ‪‬ﻖ ﺍﻷﻓ ِﻖ ﻭﻗﻠ ﹶﺔ ﺍﻻﻃﻼﻉ ﻭﻓﺴﺎ ‪‬ﺩ ﺍﻟﻄﻮﻳﺔ ﻛ ﱡﻞ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﻣﺎ ﺇﱃ ﺇﻓﺮﺍ ٍ‬
‫ﺱ ﺇﱃ ﻓـﺮﻳﻘﲔ‬ ‫ﻭﰲ ﻗﻀﻴﺔ ﺍﻟﺘﻮﺳﻞ‪ -‬ﺍﻟﱵ ﺗﻘﺼ‪‬ﻰ ﳍﺎ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ – ﻳﻨﻘـﺴ ‪‬ﻢ ﺍﻟﻨـﺎ ‪‬‬
‫ﺏ‪.‬‬
‫ﻳﺘﺒﺎﺩﻻﻥ ﺍﻻ‪‬ﺎﻣﺎﺕ‪،‬ﻭﻛﻼﳘﺎ ﻗﺪ ﺟﺎﻧﺐ ﺍﻟﺼﻮﺍ ‪‬‬
‫ﺍﻟﻘﺴ ‪‬ﻢ ﺍﻷﻭﻝ‪:‬ﺃﻧﻜﺮ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ
‪،‬ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﺑﻌﺾ ﺁﺭﺍ ِﺀ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬ﻭﻫﻮ ﻳـﺸ‪‬ﻨ ‪‬ﻊ ﻋﻠـﻰ‬
‫ﺍﳌﺘﻮﺳﻠﲔ ﻣﺘﻬﻤﺎ ﺇﻳﺎﻫﻢ ﺑﺎﻟﺸﺮﻙ ‪.‬‬
‫ﻭﺍﻟﻘﺴ ‪‬ﻢ ﺍﻟﺜﺎﱐ‪:‬ﻳﻐﺮﻕ ﰲ ﺍﻟﺘﻮﺳﻞ ﻓﻴﺴﺄﻝ ﺍﻟﻨﱯ
ﻣﺎ ﻻ ﻳﺴﺄ ﹸﻝ ﺇﻳﺎﻩ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﳝﺮ ‪‬ﺭ ﺍﳌﺴﺄﻟ ﹶﺔ‬
‫ﺐ ﻟﻠﻨﱯ
‪.‬‬‫ﺐ ﻣﺘﻬﻤﺎ ﺍﻟﻘﺴ ‪‬ﻢ ﺍﻷﻭﻝ‪،‬ﺑﺄﻧﻪ ﻗﻠﻴﻞ ﺍﳊ ‪‬‬
‫ﺍﳋﻄﲑﺓ ﻫﺬﻩ ﻣﻦ ﺑﻮﺍﺑ ِﺔ ﺍﳊ ‪‬‬

‫‪٢‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳌﺆﻟﻔﻪ ﺍﻷﺥ )ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ( ﻳﺒﺤﺚ ﺍﳌﺴﺄﻟ ﹶﺔ ﺑﺸﻜﻞ‬
‫ﻋﻠﻤ ‪‬ﻲ‪،‬ﻳﺬﻛﺮ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻣﻦ ﺳﻠﻒ ﺍﻷﻣﺔ ﺍﻟﺼﺎﱀ ﰲ ﻫﺬﻩ ﺍﻟﻘـﻀﻴﺔ‪،‬ﻣﻌﺘﻤﺪﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪.‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠ ٍﻢ ﺃ ﹾﻥ ﻳﺮﺟﻊ ﰲ ﻛﻞ ﺃﻣﻮﺭﻩ ﺇﱃ ﺃﻫ ِﻞ ﺍﻻﺧﺘـﺼﺎﺹ‪،‬ﻭﻫﺬﻩ ﺍﳌـﺴﺎﺋﻞ‬
‫ﻳﺮﺟﻊ ﻓﻴﻬﺎ ﺇﱃ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺪﺭﺍﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ »:‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ‪‬ﻭِﺇﻟﹶﻰ ﹸﺃ ‪‬ﻭﻟِـﻲ‬
‫ﺴﺘ‪‬ﻨِﺒﻄﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪ (٨٣) «..‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪،‬ﻭﻗﺎﻝ ﺗﻌـﺎﱃ‪ ..»:‬ﻓﹶـﺈِﻥ‬ ‫ﺍ َﻷ ‪‬ﻣ ِﺮ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻟﹶ ‪‬ﻌِﻠ ‪‬ﻤ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ‬‫‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹼﻠﻪِ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﻼ« )‪ (٥٩‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪.‬‬ ‫ﺴ ‪‬ﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ﹰ‬ ‫‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺇ ﱠﻥ ﺳ‪‬ﻌ ﹶﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻻﻃﻼﻉ ﺗﻮ ‪‬ﺳ ‪‬ﻊ ﺍﳌﺪﺍﺭ ‪‬ﻙ ﻓﻴﻘ ﱡﻞ ﺍﻹﻧﻜﺎ ‪‬ﺭ‪،‬ﻭﺃﻋﻘ ﹸﻞ ﺍﻟﻨﺎﺱ ﺃﻋﺬﺭ‪‬ﻫﻢ ﻟﻠﻨـﺎﺱ‪،،‬ﻭﺇ ﱠﻥ‬
‫ﻒ‬
‫ﻒ ﻳﻜﻮ ﹸﻥ ﺟﺴ ‪‬ﺮ ﺗﻮﺍﺻ ٍﻞ ﻭﺗﻮﺣﻴـ ‪‬ﺪ ﻓﻜﺮ ٍﺓ‪،‬ﻭﺗـﺄﻟﻴ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﻗ ﱠﻞ ﻋﻠ ‪‬ﻤ ‪‬ﻪ ﺯﺍ ‪‬ﺩ ﺇﻧﻜﺎ ‪‬ﺭ ‪‬ﻩ‪،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﳌﺆﱠﻟ ‪‬‬
‫ﺏ‪.‬‬ ‫ﻗﻠﻮ ٍ‬
‫ﻭﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻟﺮﺅﻯ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺘﻘﺎﺭﺑﺔ‪،‬ﻟﺘﺘ ‪‬ﻢ ﺍﻷﻟﻔ ﹸﺔ‪،‬ﻭﺗﺴﻮ ‪‬ﺩ ﺃﺟﻮﺍ ُﺀ ﺍﻟﻮﺋﺎ ِﻡ‬
‫ﺍﳋﻤﻴﺲ ‪ ١١‬ﺫﻭ ﺍﳊﺠﺔ ‪ ١٤٢٨‬ﻫـ ‪ -‬ﺍﳌﻮﺍﻓﻖ ‪ ٢٠٠٧/١٢/٢٠‬ﻡ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺪﻧﺎﻥ ﺍﻟﺴﻘﺎ‬

‫‬

‫‪٣‬‬
 ‫‪<Üéu†Ö]<à·†Ö]<
]<ÜŠe‬‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪،‬ﻭﻋﻠﻰ ﺁﻟـﻪ ﻭﺻـﺤﺒﻪ‬

‫ﺃﲨﻌﲔ‪،‬ﻭﻣ‪‬ﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳍﺎﻣﺔ‪،‬ﻭﺍﻟﱵ ﺷﻐﻠﺖ ﺣﻴ‪‬ﺰﺍ ﻛﺒﲑﺍ ﻭﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ‬
‫ﻣﻨﻬﻢ‪ .‬ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻭﺍﻟﺘﻮﻛـﻞ‬
‫ﻉ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ـﺎ ِﻥ‬ ‫ﺐ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﺍﻟـﺪ‪‬ﺍ ِ‬
‫ﺐ ﺃﹸﺟِﻴ ‪‬‬
‫ﻚ ِﻋﺒ‪‬ﺎﺩِﻱ ‪‬ﻋﻨ‪‬ﻲ ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻗﺮِﻳ ‪‬‬ ‫ﻋﻠﻴﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ »:‬ﻭِﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮﹾﺍ ﻟِﻲ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬ﺆ ِﻣﻨ‪‬ﻮﹾﺍ ﺑِﻲ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺷﺪ‪‬ﻭ ﹶﻥ« )ﺍﻟﺒﻘﺮﺓ‪ .(١٨٦:‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ »:‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑﻜﹸـ ‪‬ﻢ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩﺗِﻲ ﺳ‪‬ـ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ‪‬ﺟﻬ‪‬ـ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍﺧِـﺮِﻳ ‪‬ﻦ «‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬‬
‫ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﺃﹶ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﻼ ‪‬ﻡ ِﺇﻧ‪‬ـﻰ‬ ‫ﻒ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻳ‪‬ﺎ ﹸﻏ ﹶ‬ ‫ﺖ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫ﺱ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫)ﻏﺎﻓﺮ‪ .(٦٠:‬ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺖ ﻓﹶﺎ ‪‬ﺳﹶﺄ ِﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ‬
‫ﻚ ِﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬‫ﺠ ‪‬ﺪ ‪‬ﻩ ‪‬ﺗﺠ‪‬ﺎ ‪‬ﻫ ‪‬‬ ‫ﻆ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗ ِ‬
‫ﻚ ﺍ ‪‬ﺣ ﹶﻔ ِ‬ ‫ﺤ ﹶﻔ ﹾﻈ ‪‬‬ ‫ﻆ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺕ ﺍ ‪‬ﺣ ﹶﻔ ِ‬ ‫ﻚ ﹶﻛِﻠﻤ‪‬ﺎ ٍ‬ ‫ﺃﹸ ‪‬ﻋﱢﻠ ‪‬ﻤ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ـﻮ ‪‬ﻙ ِﺇ ﱠﻻ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮ ‪‬ﻙ ِﺑ ‪‬‬‫ﺖ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻢ‪ ‬ﹶﺃ ﱠﻥ ﺍ ُﻷ ‪‬ﻣ ﹶﺔ ﹶﻟ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ‬
‫ﻀﺮ‪‬ﻭ ‪‬ﻙ ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﻀﺮ‪‬ﻭ ‪‬ﻙ ِﺑ ‪‬‬‫ﻚ ‪‬ﻭﹶﻟ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬
‫ﺑِ ‪‬‬
‫ﻒ "‪. ١‬‬
‫ﺤ ‪‬‬
‫ﺼ‪‬‬
‫ﺖ ﺍﻟ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻭ ‪‬ﺟ ﱠﻔ ِ‬
‫ﺖ ﺍ َﻷ ﹾﻗ ﹶ‬
‫ﻚ ‪‬ﺭِﻓ ‪‬ﻌ ِ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻭﻟﻜﻦ ﳌﺎ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﱯ
ﻋﻠﱠﻤﻬﺎ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ – ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﺳـﻴﻤ ‪‬ﺮ‬
‫ﺑﻌﺪ ﻗﻠﻴﻞ ‪ -‬ﻭﻓﻌﻠﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪،‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺩ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺟﻮﺍﺯﻫﺎ‪،‬ﻭﺃ‪‬ﺎ ﻻ‬
‫ﺗﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺩﻋﺎﺀ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ »:‬ﹸﻗ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ـﻮﹾﺍ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﻼ « )‪،٥٦‬ﺳـﻮﺭﺓ‬ ‫ﻀ ‪‬ﺮ ﻋ‪‬ـﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗﺤ‪‬ـﻮِﻳ ﹰ‬ ‫ﻒ ﺍﻟـ ‪‬‬ ‫ﺸ ‪‬‬ ‫ﻼ ‪‬ﻳ ‪‬ﻤِﻠﻜﹸـﻮ ﹶﻥ ﻛﹶـ ‪‬‬ ‫‪‬ﺯ ‪‬ﻋ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﹶﻓ ﹶ‬
‫ﺍﻹﺳﺮﺍﺀ(‪،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ »:‬ﹸﻗ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠﻪِ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤِﻠﻜﹸﻮ ﹶﻥ ِﻣﹾﺜﻘﹶـﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ﻓِـﻲ‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴ ِﻬﻤ‪‬ﺎ ﻣِﻦ ِﺷ ‪‬ﺮ ٍﻙ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟ ‪‬ﻪ ِﻣ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ـﻦ ﹶﻇﻬِـ ٍﲑ« )ﺳـﻮﺭﺓ‬
‫ﺕ ‪‬ﻭﻟﹶﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺳﺒﺄ‪ (٢٢:‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺁﻳﺎﺕ‪،‬ﻓﺎﳌﻘﺼﻮﺩ ‪‬ﺎ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺸﺮﻛﻮﻥ ﻭﻟﻴﺲ ﺍﳌﺴﻠﻤﲔ‪،‬ﻓﻼ ﺃﺣـﺪ‬

‫‪ ١‬ﺍﻟﺘﺮﻣﺬﻱ‪،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ ) ‪ ( ٢٧٠٦‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬

‫‪٤‬‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻌﺘﻘﺪ ﺃ ﱠﻥ ﺃﺣﺪﹰﺍ ﻳﻨﻔﻊ ﻭﻳﻀﺮ ﺑﺬﺍﺗﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺎﳌﺸﺮﻛﻮﻥ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﺻﻨﺎﻡ ﺗﻨﻔﻊ ﻭﺗﻀ ‪‬ﺮ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪.‬ﻭﺃ‪‬ﺎ ﺗﻘﺮ‪‬ﻢ ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ ‪.‬‬
‫ﻭﻧﻼﺣﻆ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻃﺮﻓﺎﻥ ﻭﻭﺳﻂ‪:‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ‪:‬ﻓﺄﻧﻜﺮﻭﺍ ﺟﻮﺍﺯﳘﺎ ﻭﻗﺪ ﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻹﻧﻜﺎﺭ‪،‬ﻭﺍﻋﺘﱪﻭﺍ ﺃ ﱠﻥ ﲨﻴﻊ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ﻓﻬﻲ ﺇﻣﺎ ﺿﻌﻴﻔ ﹲﺔ ﺃﻭ ﻣﻮﺿﻮﻋ ﹲﺔ‪،‬ﺑﻞ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﺃﻭ ﺃﻭ‪‬ﻟﻮﻩ – ﺑﻐـﲑ‬
‫ﻼ ﻣﺘﻌﺴ‪‬ﻔﹰﺎ ‪.‬‬
‫ﺣﻖ – ﺗﺄﻭﻳ ﹰ‬
‫ﺝ ﻣﻦ ﺍﳌﻠﺔ ﻭﺍﻟﻌﻴـﺎﺫ‬
‫ﺑﻞ ﺍﻋﺘﱪﻭﺍ ﺃﻥ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻭﻗﻊ ﰲ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ‪ -‬ﻻ ﺍﻷﺻﻐﺮ‪ -‬ﺍﳌﺨﺮ ِ‬
‫‪٢‬‬
‫ﺑﺎﷲ‪.‬‬
‫ﻑ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﺬﻳﻦ ﺃﺟﺎﺯﻭﳘﺎ‪،‬ﻓﺎﺳﺘﺪﻟﻮﺍ ﺑﺄﺣﺎﺩﻳﺚ ﻭﺍﻫﻴ ٍﺔ ﻭﻣﻮﺿﻮﻋ ٍﺔ‪،‬ﺑﻞ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ‬
‫ﺍﻟﻄﺮ ‪‬‬
‫ﺍﻋﺘﺒﺎﺭ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪،‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪ )):‬ﻧﺆﻣ ‪‬ﻦ ﻭﻧﻌﺘﻘﺪ ﺑﺎﻟﺘﻮ ‪‬ﺳﻞ ﺑﺴﻴﺪﻧﺎ ﺭﺳـﻮﻝ‬
‫ﺍﷲ
"! ‪.‬‬
‫ﺏ‪،‬ﻭﺃﺑﻌ ‪‬ﺪ ﺍﻟﻨ‪‬ﺠﻌ ﹶﺔ ‪.‬‬
‫ﻭﻛﻼ ﺍﻟﻘﻮﻟﲔ ﻗﺪ ﺟﺎﻧﺐ ﺍﻟﺼﻮﺍ ‪‬‬
‫ﻂ‪:‬ﻓﻬﻢ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪،‬ﻓﻘﺎﻟﻮﺍ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻟﺘﻮﺳـﻞ‪،‬ﻭﻣﻨﻬﻢ‬
‫ﻑ ﺍﻟﻮﺳ ﹸ‬
‫ﺍﻟﻄﺮ ‪‬‬
‫ﻣﻦ ﺍﺳﺘﺤﺒﻬﻤﺎ‪،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﺃ ﱠﻥ ﺫﻟﻚ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﺯﻋﻢ ﺃﺻـﺤﺎﺏ‬
‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ‪،‬ﻭﻻ ﺃ ﱠﻥ ﻓﺎﻋﻠﻪ ﻣ ‪‬ﻦ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻛﻤﺎ ﺯﻋﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪.‬‬
‫ﺖ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺑﻴﻘﲔ ‪.‬‬ ‫ﻓﺎﳌﺴﺎﻟ ﹸﺔ ﻓﺮﻋﻴ ﹲﺔ ﲝﺘ ﹲﺔ‪،‬ﻭﻟﻴﺴ ‪‬‬
‫ﻭﻟﻜﻨﻚ ﺇﺫﺍ ﻧﻈﺮﺕ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻟﻔﻬﺎ ﺍﻟﻄﺮﻓﺎﻥ ﺍﳌﺘﻨﺎﺯﻋﺎﻥ ﻟﺮﺃﻳﺖ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠـﺎﺏ‪،‬ﻣﻦ‬
‫ﳐﺎﻟﻔﺔ ﻭﺍﺿﺤﺔ ﻭﺻﺮﳛﺔ ﳌﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ‪.‬‬
‫ﻭﻃﺮﻳﻘ ﹸﺔ ﻋﻤﻠﻲ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪ - ٢‬ﺍﻧﻈﺮ‪:‬ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ) ﺝ ‪ / ٢‬ﺹ ‪ (٤٦٣‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺟﱪﻳﻦ ) ﺝ ‪ / ٦٤‬ﺹ‬
‫‪ (٢٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) ﺝ ‪ / ١‬ﺹ ‪ (١٦٨‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳـﺆﺍﻝ ﻭﺟـﻮﺍﺏ ) ﺝ ‪ / ١‬ﺹ ‪(١٧٤‬‬
‫ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ) ﺝ ‪ / ٥‬ﺹ ‪.(٢٣٧٤‬‬

‫‪٥‬‬
‫ﺃﻭﻻ‪ -‬ﺫﻛﺮﺕ ﻣﺎ ﻭﺭﺩ ﺑﺎﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻬﺎ ﺑﺘﻘﺮﻳﺮ ﺍﳌـﺴﺄﻟﺔ ﻷﻥ ﻛـﻼ ﺍﻟﻄـﺮﻓﲔ‬
‫ﺍﳌﺘﻨﺎﺯﻋﲔ ﻳﺴﱢﻠ ‪‬ﻢ ‪‬ﺎ ﺣﻮﻝ ﻫﺎﺗﲔ ﺍﻟﻘﻀﻴﺘﲔ‪،‬ﻣﻦ ﺣﻴﺚ ﺍﳉﻤﻠﺔ‪،‬ﻭﺍﺳﺘﺪﺭﻛﺖ ﻣﺎ ﻓﺎ‪‬ـﺎ ﻣـﻦ ﺃﺩﻟـﺔ‬
‫ﻭﻣﺼﺎﺩﺭ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ -‬ﻗﻤﺖ ﺑﻌﺰﻭ ﺍﻷﻗﻮﺍﻝ ﻷﺻﺤﺎ‪‬ﺎ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺮﺋﻴﺴﺔ ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﻗﻤﺖ ﺑﺘﺨﺮﻳﺞ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ -‬ﻗﻤﺖ ﺑﺘﺨﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ ﻭﺍﳌﻮﻗﻮﻓﺔ ﻣﻦ ﻣﻈﺎ‪‬ﺎ‪،‬ﻭﺣﻜﻤﺖ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟـﱵ‬
‫ﻟﻴﺴﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﲟﺎ ﻳﻨﺎﺳﺒﻬﺎ‪،‬ﻭﱂ ﺃﺳﻠﻚ ﻣﺴﻠﻚ ﺍﳌﺘﺸﺪﺩﻳﻦ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﻻ ﻣﺴﻠﻚ‬
‫ﺍﳌﺘﺴﺎﻫﻠﲔ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﺐ ﻋﻠﻰ ﺍﻟﻄﺮﻓﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﺃﻥ ﻳﺘﻘﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ‪،‬ﻭﺃﻥ ﻳﺒﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﺘﻌﺼﺐ‬ ‫ﻭﻟﺬﺍ ﺃﻗﻮﻝ‪:‬ﳚ ‪‬‬
‫ﻂ‬
‫ﺴِ‬‫ﲔ ﺑِﺎﹾﻟ ِﻘ ‪‬‬
‫ﻭﺍﳍﻮﻯ‪،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺍﺋﺪﻫﻢ ﺍﳊﻖ‪،‬ﺃﻳﻨﻤﺎ ﻛﺎﻥ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪»:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﻛﹸﻮﻧ‪‬ﻮﹾﺍ ﹶﻗﻮ‪‬ﺍ ِﻣ ‪‬‬
‫ﲔ « )ﺍﻟﻨﺴﺎﺀ‪ (١٣٥:‬ﻭﺃﺳﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌ ﹶﻞ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺃ ِﻭ ﺍﹾﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﻭ‪‬ﺍ َﻷ ﹾﻗ ‪‬ﺮِﺑ ‪‬‬
‫‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍﺀ ِﻟﹼﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﱠﱂ ﺷﻌﺚ ﺍﳌﺘﻨﺎﺯﻋﲔ ﻓﻴﻬﺎ‪،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻛﻠﻤﺔ ﺳﻮﺍﺀ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟـﻨﱯ‬
‫ﺖ " )ﻫﻮﺩ‪.(٨٨:‬‬ ‫ﺡ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬ ‫ﻼ‪‬‬ ‫ﺻﹶ‬ ‫ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ِ ":‬ﺇ ﹾﻥ ﹸﺃﺭِﻳ ‪‬ﺪ ِﺇ ﱠﻻ ﺍ ِﻹ ‪‬‬
‫ﻛﺘﺒﻪ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
‫ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ‬
‫ﲪﺺ ﰲ ‪ ٣‬ﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻟﻌﺎﻡ ‪ ١٤٢٨‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟـ ‪٢٠٠٧/١١/١٢‬‬
‫ﻭﻗﺪ ﲤﺖ ﻣﺮﺍﺟﻌﺘﻪ ﻭﺗﻌﺪﻳﻠﻪ ﺑﺘﺎﺭﻳﺦ ‪ ٢٠‬ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﻟﻌـﺎﻡ ‪ ١٤٢٩‬ﻫــ ﺍﳌﻮﺍﻓـﻖ ﻟــ‬
‫‪ ٢٠٠٨/٤/٢٦‬ﻡ‬

‫‪٦‬‬
 ‫‪<‚éã³‬‬
‫<‪<Íøj}÷]<h_<Ùçu‬‬
‫<‬
‫ﻻ ﺑﺪ ﻗﺒﻞ ﺍﳋﻮﺽ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻟﺘـﺬﻛﲑ ﺑـﺄﺩﺏ ﺍﻻﺧـﺘﻼﻑ‪،‬ﺣﱴ ﰲ ﺗﻔـﺼﻴﻼﺕ‬
‫ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪﻩ ﺟﻞ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻋﻞ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﺃﻭﻻ‪:‬ﺃﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺗﻨﺎﺯﻋﻮﺍ ﺭﺩﻭﺍ ﺍﳋﻼﻑ ﷲ ﻭﻟﻠﺮﺳﻮﻝ‪ .‬ﻭﻧﺰﺍﻋﻬﻢ ﻻ ﻳﻔـﺴﺪ‬
‫ﰲ ﺍﻟﻮﺩ ﻗﻀﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﹶﻓﺈِﻥ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭ ‪‬ﻩ ِﺇﹶﻟﻰ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺇِﻥ ﻛﹸﻨـ‪‬ﺘ ‪‬ﻢ‬
‫ﻼ" )‪،٥٩‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ( ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‬ ‫ﺴ ‪‬ﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ﹰ‬
‫ﻚ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬‫‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﺴﹶﺄﹶﻟ ِﺔ ‪‬ﻣﻨ‪‬ـﺎ ﹶﻇ ‪‬ﺮ ﹶﺓ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﺍﻟﺴﻠﻒ‪ ":‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ﹶﻇﺮ‪‬ﻭ ﹶﻥ ﻓِـﻲ ﺍﹾﻟﻤ‪‬ـ ‪‬‬
‫ﺴﹶﺄﹶﻟ ِﺔ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻤ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤِﻠ‪‬ﻴ ِﺔ ﻣ‪‬ـ ‪‬ﻊ ‪‬ﺑﻘﹶـﺎ ِﺀ ﺍﹾﻟﹸﺄﹾﻟﻔﹶـ ِﺔ‬
‫ﻒ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ٍﺔ‪ ،‬ﻭ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﺻ‪‬‬
‫‪‬ﻣﺸ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ٍﺓ ‪‬ﻭ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬
‫‪٣‬‬
‫ﺼ ‪‬ﻤ ِﺔ ‪‬ﻭﹸﺃ ‪‬ﺧ ‪‬ﻮ ِﺓ ﺍﻟﺪ‪‬ﻳ ِﻦ" ‪.‬‬
‫ﻭ‪‬ﺍﹾﻟ ِﻌ ‪‬‬
‫ﻭﺍﳋﻼﻑ ﰲ ﺟﺰﺋﻴﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺗﻔﺼﻴﻼ‪‬ﺎ ﳑﻜﻦ ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ":‬ﻭﺍﻷﺻﻞ ﺃﻥ‬
‫ﻒ‬
‫ﻀ ﹶﺔ ﹶﺃ ‪‬ﻭ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺳﹶﻠ ‪‬‬
‫ﺴ‪‬ﺘﻔِﻴ ‪‬‬ ‫ﺴ‪‬ﻨ ﹶﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘِﺒ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻒ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺍﳋﻼﻑ ﻻ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﹶﳜﺎﹶﻟ ‪‬‬
‫ﻉ‪،‬ﻭﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﻟﱵ‬ ‫ﺍﹾﻟﹸﺄ ‪‬ﻣ ِﺔ ﻓﻬﺬﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ﹶﺬ ‪‬ﺭ ﻓِﻴ ِﻪ ﺃﺣﺪ ﻭ ‪‬ﻳﻌ‪‬ﺎ ‪‬ﻣ ﹸﻞ ﺍﳌﺨﺎﻟﻒ ﻓﻴﻪ ِﺑﻤ‪‬ﺎ ‪‬ﻳﻌ‪‬ﺎ ‪‬ﻣ ﹸﻞ ِﺑ ِﻪ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟِﺒ ‪‬ﺪ ِ‬
‫‪٤‬‬
‫ﱂ ﻳﻜﻦ ﺳﺒﻴﻞ ﺇﺛﺒﺎ‪‬ﺎ ﻣﺎ ﺫﻛﺮﻧﺎ ﻓﻴﺠﻮﺯ ﻓﻴﻪ ﺍﳋﻼﻑ "‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ ﰲ ﺧﻼﻑ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺴﺄﻟﺔ ﺭﺅﻳﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺭﺑﻪ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ‬
‫ﺱ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟـ ‪‬‬
‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﺧ‪‬ﺎﹶﻟ ﹶﻔ ِ‬ ‫ﲔ ‪‬ﺭ ِ‬ ‫ﺸ ﹸﺔ ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤﺆ‪ِ ‬ﻣِﻨ ‪‬‬
‫ﰲ ﺍﳌﻌﺮﺍﺝ‪،‬ﹶﻓﻌ‪‬ﺎِﺋ ‪‬‬
‫ﺱ ‪ ٥‬ﻣ ‪‬ﻊ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻟﹶـﺎ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ
‪‬ﺭﺃﹶﻯ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻤﻬ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟﹸﺄ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ِﻝ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﻓِﻲ ﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪.‬‬ ‫ﲔ ‪‬ﺭ ِ‬ ‫ﲔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻭ‪‬ﺍﹶﻓﻘﹸﻮﺍ ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫‪‬ﻳ‪‬ﺒ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﺍﹾﻟﻤ‪‬ﺎِﻧ ِﻌ ‪‬‬
‫ﺤ ‪‬ﻲ ﻣـﺴﺘﺪﻟﺔ‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ‪‬ﺩﻋ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬‬
‫ﺕ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪‬‬‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺼ ‪‬ﻢ ﺍﻟـ ‪‬ﺪﻋ‪‬ﺎﺀ ِﺇﺫﹶﺍ ‪‬ﻭﻟﱠـﻮ‪‬ﺍ ﻣ‪‬ـ ‪‬ﺪِﺑﺮِﻳ ‪‬ﻦ«‬ ‫ﺴ ِﻤ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﺴ ِﻤ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﻚ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺑﻘﻮﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ »:‬ﺇِ‪‬ﻧ ‪‬‬

‫‪ ٣‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ٢٤‬ﺹ ‪(١٧٢‬‬

‫‪ ٤‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ٢٤‬ﺹ ‪(١٧٢‬‬
‫ﺏ ﺍﹾﻟ ﹸﻔﺆ‪‬ﺍ ‪‬ﺩ ﻣ‪‬ﺎ ‪‬ﺭﺃﹶﻯ( ) ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺭ‪‬ﺁ ‪‬ﻩ ‪‬ﻧ ‪‬ﺰﹶﻟ ﹰﺔ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ( ﻗﹶﺎ ﹶﻝ‪:‬ﺭ‪‬ﺁ ‪‬ﻩ ِﺑ ﹸﻔﺆ‪‬ﺍ ِﺩ ِﻩ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ‪ .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪٤٥٥‬‬ ‫‪ - ٥‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺱ ﻗﹶﺎ ﹶﻝ‪):‬ﻣ‪‬ﺎ ﹶﻛ ﹶﺬ ‪‬‬
‫( ﻗﻠﺖ‪:‬ﻭﻫﺬﺍ ﻫﻮﺍﻟﺮﺍﺟﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻟﺘﺎﱄ ﻻ ﺧﻼﻑ ﺑﲔ ﺍﻷﻣﺔ ﻓﺎﳋﻼﻑ ﻣﻮﻫﻮ ﻡ‪.‬‬

‫‪٧‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ‪‬ﺧ ﹾﻔ ‪‬ﻖ ﺍﻟ‪‬ﻨﻌ‪‬ـﺎ ِﻝ‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫)ﺍﻟﻨﻤﻞ‪ . ٦« (٨٠:‬ﻭ ‪‬ﻣ ‪‬ﻊ ‪‬ﻫﺬﹶﺍ ﻓﻘﺪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺴﱢﻠ ‪‬ﻢ‬‫‪،٧‬ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻟﻨﱯ
‪ ":‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺟ ٍﻞ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗ‪‬ﺒ ِﺮ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ﻓِﻲ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓﻴ‪‬ـ ‪‬‬
‫ﺚ ‪.٨‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺇﻟﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬ ‫ﺻ ‪‬ﺢ ﹶﺫِﻟ ‪‬‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ " ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ‪‬ﻋ ‪‬ﺮﹶﻓ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻌﻘﺒﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﳋﻼﻓﻴﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪:‬‬
‫ﻑ ﻓِﻲ " ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ " ﹶﻓﹶﺄ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ‬ ‫ﺖ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟِﺎ ‪‬ﺧِﺘﻠﹶﺎ ‪‬‬‫ﲔ ‪‬ﺗﹶﺄ ‪‬ﻭﹶﻟ ‪‬‬‫‪‬ﻭﹸﺃ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﲔ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺴِﻠﻤ‪‬ﺎ ِﻥ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺗﻬ‪‬ﺎ ‪‬ﺟﺮ‪‬ﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺒ ‪‬ﻖ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﻒ ‪‬ﻣ ‪‬‬ ‫ﻂ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﹸﻛﱠﻠﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬ ‫ﻀﺒِ ﹶ‬ ‫‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﲔ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ـﺎ ﺳ‪‬ـ‪‬ﻴﺪ‪‬ﺍ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﺼ ‪‬ﻤ ﹲﺔ ‪‬ﻭﻟﹶﺎ ﹸﺃ ‪‬ﺧ ‪‬ﻮﹲﺓ‪ ،‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ِﻋ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺑﻨِﻲ ﹸﻗ ‪‬ﺮ‪‬ﻳ ﹶﻈ ﹶﺔ »‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﻟﹶﺄ ‪‬‬
‫ﺼﺪ‪‬ﺍ ِﻥ ﺇﻟﱠﺎ ﺍﹾﻟ ‪‬‬‫‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﺎ ِﻥ ﻓِﻲ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ َﺀ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ ِ‬
‫ﺼ ‪‬ﺮ ﻓِﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺇ ﱠﻻ ﻓِﻰ ‪‬ﺑﻨِﻰ ﹸﻗ ‪‬ﺮ‪‬ﻳ ﹶﻈ ﹶﺔ « ‪ .‬ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺭ ‪‬ﻙ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺼﱢﻠ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻚ ‪ .‬ﹶﻓ ﹸﺬ ِﻛ ‪‬ﺮ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻰ‬
‫ﺼﻠﱢﻰ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ِﻣﻨ‪‬ﺎ ﹶﺫِﻟ ‪‬‬‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ﹾﻞ ‪‬ﻧ ‪‬‬
‫ﺼﻠﱢﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹾﺄِﺗ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻧ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪١٠ ٩‬‬
‫ﻒ ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ " ‪.‬‬‫‪ -
-‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻭِﺇﻥﹾ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟﹸﺄﺻ‪‬ﻮ ِﻝ ﺍﹾﻟ ‪‬ﻤ ِﻬ ‪‬ﻤ ِﺔ ﻭﺍﳉﺰﺋﻴﺎﺕ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ﹾﻠﺤ‪‬ـ ‪‬ﻖ‬
‫ﺑِﺎﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ‪.‬ﻓﻼ ﳛﻞ ﲝﺎﻝ ﻫﺠﺮ ﺍﳌﺴﻠﻢ ﻭﻣﻘﺎﻃﻌﺘﻪ ‪‬ﺮﺩ ﺍﳋﻼﻑ ﺍﶈﺘﻤﻞ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶـﺎ ﹶﻝ
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‫ﺡ‬
‫ﻼ‪‬‬‫ﺻﹶ‬
‫ﺼ ‪‬ﺪﹶﻗ ِﺔ «‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑﻠﹶﻰ‪ .‬ﻗﹶﺎ ﹶﻝ » ِﺇ ‪‬‬ ‫ﻼ ِﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺼﹶ‬ ‫ﺼﻴ‪‬ﺎ ِﻡ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ِﺔ ﺍﻟ ‪‬‬
‫ﹶﺃ ﹶﻻ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄ ﹾﻓ ‪‬‬
‫ﺴِﻠ ٍﻢ ﹶﺃ ﹾﻥ‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِﻦ ﺍﹾﻟﺤ‪‬ﺎِﻟ ﹶﻘ ﹸﺔ «‪ .١١‬ﻭﻗﹶﺎ ﹶﻝ
ﺃﻳﻀﺎ‪ »١٢ :‬ﹶﻻ ‪‬ﻳ ِ‬
‫ﺤ ﱡﻞ ِﻟﻤ‪‬ـ ‪‬‬ ‫ﺕ ﺍﹾﻟﺒ‪‬ﻴ ِﻦ ‪‬ﻭﹶﻓﺴ‪‬ﺎ ‪‬ﺩ ﺫﹶﺍ ِ‬
‫ﺫﹶﺍ ِ‬
‫‪١٣‬‬
‫ﻼ ِﻡ «‪.‬‬
‫ﺴﹶ‬‫ﺼ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ‪ ،‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ ﺍﱠﻟﺬِﻯ ‪‬ﻳ‪‬ﺒ ‪‬ﺪﹸﺃ ﺑِﺎﻟ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺙ‪،‬ﻳ ﹾﻠ‪‬ﺘ ِﻘﻴ‪‬ﺎ ِﻥ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻼ ٍ‬
‫ﻕ ﹶﺛ ﹶ‬
‫ﺠ ‪‬ﺮ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﹶﻓ ‪‬ﻮ ‪‬‬
‫‪‬ﻳ ‪‬ﻬ ‪‬‬

‫‪ - ٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ) ‪١٣٧٠‬ﻭ‪(١٣٧١‬‬

‫ﺿ ‪‬ﻊ ﻓِﻰ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ ِﺇ‪‬ﻧ ‪‬ﻪ‬
‫ﺖ ِﺇﺫﹶﺍ ‪‬ﻭ ِ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ »:-
-‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ‪‬‬ ‫‪ - ٧‬ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ‪ (٧٣٩٦‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺼ ‪‬ﺮﻓﹸﻮﺍ «‪.‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬ﺧ ﹾﻔ ‪‬ﻖ ِﻧﻌ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ِﺇﺫﹶﺍ ﺍ‪‬ﻧ ‪‬‬
‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻱ )‪ ( ٣٢٦‬ﻣﻦ ﻃﺮﻕ ﻳﻘﻮﻱ ﺑﻌﻀﻬﺎ‪ .‬ﺍﺑﻦ‬
‫ﺼ‪‬ﻴﺪ‪‬ﺍ ِﻭ ‪‬‬
‫ﺥ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻤ‪‬ﻴ ٍﻊ ﺍﻟ ‪‬‬
‫ﺸﻴ‪‬ﻮ ِ‬ ‫‪ ٨‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪) ،‬ﺝ ‪ / ٦‬ﺹ ‪ . (٣٢٥‬ﻣﻌ‪ ‬‬
‫ﺠ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ٢٤‬ﺹ ‪.(١٧٤‬‬
‫‪ ٩‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ . ( ٩٤٦) ،‬ﻣﺴﻠﻢ‪.( ٤٧٠١) ،‬‬
‫‪ ١٠‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ٢٤‬ﺹ ‪.(١٧٢‬‬
‫‪ - ١١‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ‪ ، ( ٤٩٢١) ،‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬

‫‪٨‬‬
‫ﺨﱠﻠﻔﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻏ ‪‬ﺰ ‪‬ﻭ ِﺓ‬
‫ﺠ ‪‬ﺮ ﺭﺳﻮﻝ ﺍﷲ
ﺍﻟﺬﻳﻦ ‪‬ﺗ ‪‬‬
‫ﻛﻤﺎ ﳚﻮﺯ ﻫﺠﺮ ﺻﺎﺣﺐ ﺍﳌﻌﺼﻴﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻛﻤﺎ ‪‬ﻫ ‪‬‬
‫ﺖ‬
‫ﺽ ِﺑﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣﺒ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫‪‬ﺗﺒ‪‬ﻮ ‪‬ﻙ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﺜﱠﻼﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﱢﻠﻔﹸﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺿ‪‬ﺎﹶﻗ ‪‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴﺘ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﺠﹶﺄ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ﻻ ‪‬ﻣ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫‪‬ﻭﺿ‪‬ﺎﹶﻗ ‪‬‬
‫ﲔ ِﺑ ‪‬ﻬﺠ‪‬ـ ِﺮ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﻚ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬ ‫ﺏ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ" )ﺍﻟﺘﻮﺑﺔ‪ ،(١١٨:‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﺴ ٍﻞ ‪ ،‬ﻗﹶـ ِﺪ ‪‬ﻡ‬
‫ﺻﺒِﻴ ﹸﻎ ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ـ ‪‬‬ ‫ﺻﺒﻴﻎ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻳﺴ‪‬ﺎ ٍﺭ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ‪‬ﺗﻤِﻴ ٍﻢ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ‪ :‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭﺿِـ ‪‬ﻲ‬ ‫ﺴﹶﺄ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑ ِﻪ ﺍﻟﹾ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪ ،‬ﹶﻓ‪‬ﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬‬
‫ﺐ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺖ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹸﻛ‪‬ﺘ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ ‪ ،‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺲ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ :‬ﻣ ‪‬ﻦ‬‫ﺨ ِﻞ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﻠﹶ‪‬ﻴ ِﻪ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﲔ ﺍﻟ‪‬ﻨ ‪‬‬‫ﺚ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﹶﻟ ‪‬ﻪ ‪‬ﻋﺮ‪‬ﺍ ِﺟ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺠﻌ‪‬ـ ﹶﻞ‬ ‫ﺻﺒِﻴ ﹲﻎ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ :‬ﻭﹶﺃﻧ‪‬ﺎ ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻫﻮ‪‬ﻯ ِﺇﹶﻟﻴ‪‬ـ ِﻪ ﹶﻓ ‪‬‬ ‫ﺖ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬ﺪ ‪‬ﻡ ‪‬ﻳﺴِﻴ ﹸﻞ ‪‬ﻋﻠﹶـﻰ ‪‬ﻭ ‪‬ﺟﻬِـ ِﻪ ‪،‬‬
‫ﺠ ‪‬ﻪ ‪ ،‬ﹶﻓ ‪‬‬
‫ﻀ ِﺮ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺷ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺍ ِﺟﲔِ ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ ‪‬ﻳ ‪‬‬ ‫ﻀ ِﺮ‪‬ﺑ ‪‬ﻪ ِﺑِﺘ ﹾﻠ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫‪١٤‬‬
‫ﺖ ﹶﺃ ِﺟ ‪‬ﺪ ﻓِﻲ ‪‬ﺭﹾﺃﺳِﻲ"‬‫ﺐ ﺍﱠﻟﺬِﻱ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﲔ ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ﹶﺃ ِﻣ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﺕ ﺍﻟ ‪‬ﺰﻳ‪‬ـ ِﻎ ﻣِـ ‪‬ﻦ‬
‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻋﻠﹶﺎﻣ‪‬ـﺎ ‪‬‬
‫ﺠﺮ‪‬ﻭﺍ ‪‬ﻣ ‪‬ﻦ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬‬ ‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻬ ‪‬‬‫ﺤ ِﻮ ِﻩ ‪‬ﺭﺃﹶﻯ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﹶﻓِﺒ ‪‬ﻬﺬﹶﺍ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺼ‪‬ﻴ ٍﺔ ﹶﺃ ‪‬ﻭ‬‫ﺴ‪‬ﺘِﺘﺮ‪‬ﺍ ِﺑ ‪‬ﻤﻌ‪‬ـ ِ‬‫ﲔ ﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻈ ِﻬﺮِﻳ ‪‬ﻦ ِﻟ ﹾﻠ ﹶﻜﺒ‪‬ﺎﺋِﺮ‪،‬ﹶﻓﹶﺄﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﻉ ﺍﻟﺪ‪‬ﺍ ِﻋ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹾﻈ ِﻬﺮِﻳ ‪‬ﻦ ِﻟ ﹾﻠِﺒ ‪‬ﺪ ِ‬
‫ﺠ ‪‬ﺮ ﺍﻟﺪ‪‬ﺍﻋِﻲ ﺇﻟﹶﻰ ﺍﹾﻟِﺒ ‪‬ﺪ ‪‬ﻋ ِﺔ ‪ ...‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ‬ ‫ﺠ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻬ ‪‬‬ ‫ﺴﺮ‪‬ﺍ ِﻟِﺒ ‪‬ﺪ ‪‬ﻋ ٍﺔ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻣ ﹶﻜ ﱢﻔ ‪‬ﺮ ٍﺓ ﹶﻓِﺈ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻬ ‪‬‬ ‫‪‬ﻣ ِ‬
‫ﻚ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ‪‬ﺒﻠﹸﻮ ﹶﻥ ِﺭﻭ‪‬ﺍﻳ‪‬ـ ﹶﺔ‬
‫ﻛﹶﺎ ﹶﻥ ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄِﺋ ‪‬ﻤ ِﺔ‪ :‬ﹶﻛﻤ‪‬ﺎِﻟ ٍ‬

‫‪ - ١٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.( ٦٢٣٧) ،‬‬

‫‪ ١٣‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ٢٤‬ﺹ ‪(١٧٤‬‬
‫‪ - ١٤‬ﺍﻹﺑﺎﻧﺔ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺑﻄﺔ )‪ (٧٩٥‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﻟﻶﺟﺮﻱ )‪ (١٥٠‬ﻭﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻟﻼﻟﻜـﺎﺋﻲ‬
‫)‪ ( ٩٠٥‬ﻭﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ ]ﺝ ‪- ٣‬ﺹ‪ (٤١٢٧) [ ٤٥٨‬ﻭﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ‬
‫ﺏ‪،‬‬ ‫ﻀ ‪‬ﺮ ‪‬‬‫ﺤ ‪‬ﻖ ﺍﻟ ‪‬‬‫ﺕ ِﻭ ﹾﻗﺮ‪‬ﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺕ ﹶﺫ ‪‬ﺭﻭ‪‬ﺍ ﻓﹶﺎﻟﹾﺤ‪‬ﺎ ِﻣﻠﹶﺎ ِ‬ ‫ﺴ ِﲑ ﻭ‪‬ﺍﻟﺬﱠﺍ ِﺭﻳ‪‬ﺎ ِ‬ ‫ﺴﹶﺄ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺗ ﹾﻔ ِ‬ ‫ﺴ‪‬ﻴ ِﻦ ﺍﻵﺟﺮﻱ‪:‬ﹶﻓِﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎِﺋ ﹲﻞ‪:‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬‬
‫ﺴﹶﺄﹶﻟ ِﺔ ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻟﻤ‪‬ﺎ ‪‬ﺗﹶﺄﺩ‪‬ﻯ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‬ ‫ﺐ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺴ‪‬ﺒ ٍ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ِﺑ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫ﺠ ‪‬ﺮ ﹶﺓ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪:‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬‬
‫ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ِﻜﻴ ﹶﻞ ِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟ ِﻬ ‪‬‬
‫ﺴ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻧ ﹾﻔ ‪‬ﻌ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ‬
‫ﺴﹶﺄ ﹸﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑ ِﻪ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ﹾﻔﺘ‪‬ﻮ ﹲﻥ ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﺷ ‪‬ﻐ ﹶﻞ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺐ ِﻋ ﹾﻠ ِﻢ ‪‬ﺳ‪‬ﻨ ِﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﺑ ِﻪ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻋﻠِـ ‪‬ﻢ‬ ‫ﺤﺮ‪‬ﺍ ِﻡ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﺑ ِﻪ ‪ ،‬ﻭ‪‬ﺗ ﹶﻄﱡﻠ ‪‬‬ ‫ﺤﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ِﻋﻠﹾ ِﻢ ﺍﹾﻟ ‪‬‬‫ﺐ ِﻋ ﹾﻠ ِﻢ ﺍﹾﻟﻮ‪‬ﺍ ِﺟﺒ‪‬ﺎ ِ‬ ‫ﺍ ‪‬ﺷِﺘﻐ‪‬ﺎﹶﻟ ‪‬ﻪ ِﺑ ﹶﻄﹶﻠ ِ‬
‫ﺐ‬
‫ﻉ ‪‬ﻳﺠِـ ‪‬‬ ‫ﺤ ﱢﺬ ‪‬ﺭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﺭ‪‬ﺍ ٍ‬‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ﹾﻘِﺒ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬ﻪ ‪ ،‬ﺳﹶﺄ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹼﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻤ ﱢﻜ‪‬ﻨ ‪‬ﻪ ِﻣ‪‬ﻨﻪ‪ ، ‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻨ ﱢﻜ ﹶﻞ ِﺑ ِﻪ ‪ ،‬ﻭ ‪‬ﺣﺘ‪‬ﻰ‪:‬ﻳ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﺳ‪‬ﻴﻜﹸﻮ ﹸﻥ ﹶﺃﻗﹾـﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﻳﺠ‪‬ـﺎ ِﺩﻟﹸﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺗ ﹶﻔ ﱡﻘ ‪‬ﺪ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ‪‬ﻭﻓِﻲ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻣ ﹶﻜ‪‬ﻨ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻣﻨ‪ ‬ﻪ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‬
‫ﺴ‪‬ﻨ ِﻦ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺴ‪‬ﻨ ِﻦ ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﹶﺃ ‪‬‬
‫ﺨﺬﹸﻭ ‪‬ﻫ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬ ‫ِﺑ ‪‬ﻤﺘ‪‬ﺸﺎ‪‬ﺑ ِﻪ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻓ ‪‬‬

‫‪٩‬‬
‫ﺼﺤِﻴ ِﺢ ‪‬ﻋ ‪‬ﻦ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺝ ﹶﺃ ‪‬‬
‫ﺖ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻑ ﺍﻟﺴ‪‬ﺎ ِﻛ ِ‬
‫ﺨﻠﹶﺎ ِ‬
‫ﺍﻟﺪ‪‬ﺍﻋِﻲ ﺇﻟﹶﻰ ِﺑ ‪‬ﺪ ‪‬ﻋ ٍﺔ ‪‬ﻭﹶﻟﺎ ‪‬ﻳﺠ‪‬ﺎِﻟﺴ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﺑ ِ‬
‫‪١٥‬‬
‫ﻉ‪.‬‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﺍ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺓ ﺇﻟﹶﻰ ﺍﹾﻟِﺒ ‪‬ﺪ ِ‬
‫ﲔ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ِﻣ ‪‬ﻲ ِﺑِﺒ ‪‬ﺪ ‪‬ﻋ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎ ِﻛِﺘ ‪‬‬
‫‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺎ ٍ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹸﺔ ﻓِـﻲ‬ ‫ﻭﺇﻥ ﻣﻦ ﺍﻟﺮﲪﺔ ﺃﻥ ﻻ ﺗﺒﻐﻲ ﺍﻷﻣﺔ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ‪‬ﻭﻟﹶـﺎ ‪‬ﻳ ‪‬ﻌﺘ‪‬ـﺪِﻱ‬ ‫ﺾ ‪‬ﻣﺴ‪‬ﺎِﺋ ِﻞ ﺍﻟِﺎ ‪‬ﺟِﺘﻬ‪‬ﺎ ِﺩ ﹶﻓ‪‬ﻴ ِﻘ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ِﺧﻠﹶﺎﹶﻓ ِﺔ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎﺯ‪‬ﻋ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺾ ﺇ ‪‬ﻣﺎ ﺑِـﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻑ ﺍﹾﻟﻤ‪ ‬ﹾﺬﻣ‪‬ﻮ ‪‬ﻡ ﹶﻓ‪‬ﺒﻐ‪‬ﻰ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮﺍ ‪‬ﻭﹶﻗ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﻟِﺎ ‪‬ﺧِﺘﻠﹶﺎ ‪‬‬
‫ﺿ ‪‬ﺮِﺑ ِﻪ ‪‬ﻭﹶﻗ‪‬ﺘِﻠ ِﻪ ﻛﻤﺎ ﻓﻌﻞ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﰲ ﻣﻌﺎﻣﻠﺔ‬
‫ﺴ ِﻪ ‪‬ﻭ ‪‬‬
‫ِﻣﹾﺜ ﹶﻞ ‪‬ﺗ ﹾﻜ ِﻔ ِﲑ ِﻩ ‪‬ﻭ‪‬ﺗ ﹾﻔﺴِﻴ ِﻘ ِﻪ ‪ ،‬ﻭِﺇﻣ‪‬ﺎ ﺑِﺎﹾﻟ ِﻔ ‪‬ﻌ ِﻞ ِﻣﹾﺜ ﹶﻞ ‪‬ﺣ‪‬ﺒ ِ‬
‫‪١٦‬‬
‫ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﻛﺎﳌﻌﺘﺰﻟﺔ ﰲ ﻓﺘﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺧﻼﹸﻓﻬﻢ ﰲ ﺍﻟﻔﺮﻭﻉ ‪ .١٧‬ﻭﻣ‪‬ـ ‪‬ﻊ ﻫ‪‬ـﺬﹶﺍ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‬ ‫ﺾ ‪ِ ،١٨‬ﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﻒ ‪‬ﺑ ‪‬ﻌ ٍ‬ ‫ﺼﻠﱢﻲ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻤﹶﻠ ﹶﺔ ﻟﹶﺎ ﺳِـﺮ‪‬ﺍ ‪‬ﻭﻟﹶـﺎ‬ ‫ﻒ ﹶﺃِﺋ ‪‬ﻤ ِﺔ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴ ِﺔ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ ‪‬ﺮﺀُﻭ ﹶﻥ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺼﻠﱠﻰ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻪ‬ ‫ﺿﹸﺄ ﹶﻓ ‪‬‬ ‫ﺠ ‪‬ﻢ ‪‬ﻭﹶﺃ ﹾﻓﺘ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﺎِﻟﻚ‪ِ ‬ﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﻒ ﺍﻟ ‪‬ﺮﺷِﻴ ِﺪ ‪‬ﻭﹶﻗ ِﺪ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬‬
‫ﻒ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫ﺻﻠﱠﻰ ﹶﺃﺑ‪‬ﻮ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫‪‬ﺟ ‪‬ﻬ ‪‬ﺮﺍ ‪‬ﻭ ‪‬‬
‫ﻑ ﹶﻓﻘِﻴـ ﹶﻞ‬ ‫ﺤﺠ‪‬ﺎ ‪‬ﻣ ِﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮﻋ‪‬ﺎ ِ‬ ‫ﻒ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﻌ ‪‬ﺪ ‪ .‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻳﺮ‪‬ﻯ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮﺀَ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬ ‫ﹶﺃﺑ‪‬ﻮ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻒ ﻟﹶـﺎ ﹸﺃﺻ‪‬ـﻠﱢﻲ‬
‫ﺼﻠﱢﻲ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺿ ﹾﺄ ‪ .‬ﺗ ‪‬‬
‫ﺝ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬ﺪ ‪‬ﻡ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﹶﻟ ‪‬ﻪ‪:‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﻗﹶ ‪‬ﺪ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻱ ﺃ ﱠﻥ ﺃﺑﺎ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﻛﺎﻧﺎ ﻳﻜﱪﺍ ِﻥ ﰲ ﺍﻟﻌﻴﺪﻳﻦ‬ ‫ﻚ ‪ .١٩‬ﻭﺭﻭ ‪‬‬ ‫ﺐ ‪‬ﻭﻣ‪‬ﺎِﻟ ٍ‬ ‫ﺴ‪‬ﻴ ِ‬‫ﻒ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺐ ﺗﻜﺒ ‪‬ﲑ ﺟ ‪‬ﺪﻩ ‪.٢٠‬ﻭﺻﱠﻠﻰ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﺭﲪـ ‪‬ﻪ ﺍ ُ‬
‫ﷲ‬ ‫ﺱ ﻷ ﱠﻥ ﻫﺎﺭﻭ ﹶﻥ ﺍﻟﺮﺷﻴ ‪‬ﺪ ﻛﺎ ﹶﻥ ﳛ ‪‬‬ ‫ﺗﻜﺒ ‪‬ﲑ ﺍﺑﻦ ﻋﺒﺎ ٍ‬
‫ﺖ ﺗﺄﺩﺑﹰﺎ ﻣﻌ ‪‬ﻪ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ :‬ﺭﲟﺎ ﺍﳓﺪﺭﻧﺎ ﺇﱃ‬
‫ﷲ ﻓﻠ ‪‬ﻢ ﻳﻘﻨ ‪‬‬
‫ﺍﻟﺼﺒ ‪‬ﺢ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻣﻘﱪ ِﺓ ﺃﰊ ﺣﻨﻴﻔﺔ َﺭﲪ ‪‬ﻪ ﺍ ُ‬

‫‪ ١٥‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ٢٤‬ﺹ ‪(١٧٥‬‬

‫‪ - ١٦‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺝ ‪ / ١٧‬ﺹ ‪(٣١١‬‬
‫‪ - ١٧‬ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ . (٢٩٨‬ﺍﻟﺪﻫﻠﻮﻱ‪ ،‬ﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ‪.( ٢٩٦-٢٩٥/١) ،‬‬
‫‪ - ١٨‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪. (٦٢‬ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪. (٢٧‬ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪) -‬ﺝ ‪٦‬‬
‫‪ /‬ﺹ ‪. (٤١٣٣‬ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪. (٥٧٩٠‬ﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺪﻫﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٠١‬‬
‫‪ - ١٩‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٣‬ﺹ ‪ (٣٧٥‬ﻭﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺪﻫﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٠١‬‬
‫‪ - ٢٠‬ﻳﺴﺄﻟﻮﻧﻚ ﻓﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٢٢‬ﻭﻳﺴﺄﻟﻮﻧﻚ ﻓﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٣٦٢‬ﻭﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠـﺪﻫﻠﻮﻱ ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪.(١٠١‬‬

‫‪١٠‬‬
‫ﻼ ﻣـ ‪‬ﻦ‬
‫ﷲ ﺃﻧﻪ ﺻﱠﻠﻰ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌ ِﺔ ﻣﻐﺘﺴ ﹰ‬
‫ﻒ ﺭﲪ ‪‬ﻪ ﺍ ُ‬
‫ﻕ ‪ .٢١‬ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﻳﻮﺳ ‪‬‬
‫ﺐ ﺃﻫ ِﻞ ﺍﻟﻌﺮﺍ ِ‬
‫ﻣﺬﻫ ِ‬
‫ﺱ ﻭﺗﻔ ‪‬ﺮﻗﻮﺍ‪ ،‬ﱠﰒ ﹸﺃﺧ ‪‬ﱪ ﺑﻮﺟﻮ ِﺩ ﻓﺄﺭ ٍﺓ ﻣﻴﺘ ٍﺔ ﰲ ﺑﺌ ِﺮ ﺍﳊﻤﺎ ِﻡ ﻓﻘﺎ ﹶﻝ‪:‬ﺇﺫﹰﺍ ﻧﺄﺧ ﹸﺬ ﺑﻘﻮ ِﻝ‬ ‫ﺍﳊﻤﺎ ِﻡ ﻭﺻﱠﻠﻰ ﺑﺎﻟﻨﺎ ِ‬
‫ﲔ ﹾﱂ ﳛﻤ ﹾﻞ ﺧﺒﺜﹰﺎ ‪ .٢٢‬ﻭﻗﺪ ﺭﻓﺾ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬ ‫ﺇﺧﻮﺍﻧﻨﺎ ﻣ ‪‬ﻦ ﺃﻫ ِﻞ ﺍﳌﺪﻳﻨ ِﺔ ﺇﺫﺍ ﺑﻠ ﹶﻎ ﺍﳌﺎ ُﺀ ﻗﱠﻠﺘ ِ‬
‫ﺭﲪﻪ ﺍﷲ ﲪﻞ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﳌﺎ ﻋﺮﺽ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﳋﻠﻔﺎﺀ ﺍﻟﻌﺒﺎﺳﻴﲔ ﺃﻥ‬
‫ﳛﻤﻠﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻣﺎ ﻗﺮﺭﻩ ﻣﺎﻟﻚ ﰲ ﻣﻮﻃﺌﻪ‪،‬ﻓﺮﻓﺾ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﺣﺒﹰﺎ ﰲ ﺍﻟﺘﻮﺳﻌﺔ‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺪﻡ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻬﻢ‪.‬ﺣﻴﺚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻣﻌﺘﺬﺭﺍ‪:‬‬
‫ﺇﻥ ﺍﻟﻨﱯ
ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻛﺎﻥ ﻳﺒﻌﺚ ﺍﻟﺴﺮﺍﻳﺎ ﻭﻛﺎﻥ ﳜﺮﺝ ﻓﻠﻢ ﻳﻔﺘﺢ ﻣﻦ ﺍﻟﺒﻼﺩ‬
‫ﻛﺜﲑﹰﺍ ﺣﱴ ﻗﺒﻀﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬ﰒ ﻗﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺑﻌﺪﻩ ﻓﻠﻢ ﻳﻔـﺘﺢ‬
‫ﻣﻦ ﺍﻟﺒﻼﺩ ﻛﺜﲑﹰﺍ‪،‬ﰒ ﻗﺎﻡ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺑﻌﺪﳘﺎ ﻓﻔﺘﺤـﺖ ﺍﻟـﺒﻼﺩ ﻋﻠـﻰ‬
‫ﻳﺪﻳﻪ‪،‬ﻓﻠﻢ ﳚﺪ ﺑ ‪‬ﺪﺍ ﻣﻦ ﺃﻥ ﻳﺒﻌﺚ ﺃﺻﺤﺎﺏ ﳏﻤﺪ
ﻣﻌﱢﻠﻤﲔ‪،‬ﻓﻠﻢ ﻳﺰﻝ ﻳﺆﺧـ ﹸﺬ ﻋﻨـﻬﻢ‬
‫ﺖ ﲢ ‪‬ﻮﳍﻢ ﳑﺎ ﻳﻌﺮﻓﻮﻥ ﺇﱃ ﻣﺎ ﻻ ﻳﻌﺮﻓﻮﻥ ﺭﺃﻭﺍ‬
‫ﻛﺎﺑ ‪‬ﺮ ﻋﻦ ﻛﺎﺑﺮ ﺇﱃ ﻳﻮﻣﻬﻢ ﻫﺬﺍ‪،‬ﻓﺈﻥ ﺫﻫﺒ ‪‬‬
‫ﺫﻟﻚ ﻛﻔﺮﹰﺍ‪،‬ﻭﻟﻜ ‪‬ﻦ ﺃﻗ ‪‬ﺮ ﺃﻫﻞ ﻛﻞ ﺑﻠﺪﺓ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻠﻢ‪،‬ﻭﺧـ ﹾﺬ ﻫـﺬﺍ ﺍﻟﻌﻠـﻢ‬
‫‪٢٣‬‬
‫ﻟﻨﻔﺴﻚ‪.‬‬
‫ﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪،‬ﻭﻃﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ‪،‬ﻭﻃﺒﻴﻌـﺔ ﺍﻟﺒـﺸﺮ‬
‫ﺛﺎﻧﻴﺎ‪:‬ﺍﻻﺧﺘﻼ ‪‬‬
‫‪.‬ﻓﺄﻣﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻬﻲ ﻣﺮﻧﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺃﻣﺮﹰﺍ ﻛﺎﻥ ﺃﻭ‬

‫‪ - ٢١‬ﻳﺴﺄﻟﻮﻧﻚ ﻓﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٢٢‬ﻭﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺪﻫﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪.(١٠١‬‬
‫‪ - ٢٢‬ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٢٩٨‬ﻭﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ‪ . ٢٩٦-٢٩٥/١‬ﻭﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛـﺎﺭ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪ (٢‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﱪﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٤‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪ (٤٧‬ﻭﺍﻟﻔﻘـﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٩٣‬ﻭﺭﺳﻢ ﺍﳌﻔﱵ ﰲ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ . ١/٧٠:‬ﻭﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ (١٤٢‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٢٨‬ﻭﺭﺩ ﺍﶈﺘﺎﺭ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٨٩‬ﻭﻛﺘﺎﺏ ﺍﻹ‪‬ـﺎﺝ ﰲ ﺷـﺮﺡ‬
‫ﺍﳌﻨﻬﺎﺝ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٤٧‬ﻭﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٤٧‬ﻭﺍﻟﺘﻘﺮﻳـﺮ ﻭﺍﻟﺘﺤـﺒﲑ ‪) -‬ﺝ ‪ / ٦‬ﺹ‬
‫‪ (٢٣٨‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺍﳉﻼﻝ ﺍﶈﻠﻲ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٤٣‬ﻭﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪ (٢٧٤‬ﻭﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺮﻗﻤﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٥٤‬ﻭﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ ‪) -‬ﺝ ‪/ ٢‬‬
‫ﺹ ‪ (٩٤‬ﻭﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺪﻫﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٦٩‬ﻭﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬
‫‪ ٢٣‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ . (٢٩‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ -‬ﻓﻘﻪ ﺍﳌﺪﻭﻧﺔ‪ .(٢٦ ، ٢٥ \ ١) -‬ﺍﻧﻈـﺮ‬
‫ﺍﻟﻌﻠﻮﺍﱐ‪:‬ﺃﺩﺏ ﺍﻻﺧﺘﻼﻑ‪ .‬ﺹ‪. ٣٧-٣٦‬‬

‫‪١١‬‬
‫‪‬ﻴﹰﺎ‪،‬ﺃﻱ ﰲ ﺍﻟﻐﺎﻟﺐ ﻇﻨﻴﺔ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ‪،‬ﻭﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺍﺧﺘﻼﻑ ﺑـﲔ ﺍﻟﻨـﺎﺱ ﰲ‬
‫ﻱ ﻭﺍﺣ ٍﺪ‪،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻐ‪‬ﻴ ‪‬ﺮ‬ ‫ﻣﺪﺍﺭﻛﻬﻢ ﻭﻃﺒﺎﺋﻌﻬﻢ‪،‬ﻭﻧﻈﺮﺍ‪‬ﻢ‪،‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺭﺃ ٍ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪،‬ﻟﺘﺪ ﱠﻝ ﺩﻻﻟﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ‪،‬ﻭﺃﻥ ﻳﻐﲑ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺎﺱ ﻟﻴﻜﻮﻧﻮﺍ ﻛﺄ‪‬ﻢ‬
‫ﺧﻠﻴﺔ ﳓﻞ ﲤﺎﻣﹰﺎ‪،‬ﻭﻛﻼﳘﺎ ﷲ ﻭﺣﺪﻩ‪،‬ﺍﻟﺬﻱ ﱂ ﻳﺸﺄ ﻫﺬﺍ ﻭﻻ ﺫﺍﻙ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ »:‬ﻭ ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎِﺗ ِﻪ ‪‬ﺧ ﹾﻠ ‪‬ﻖ‬
‫ﲔ«‬ ‫ﺕ ﱢﻟ ﹾﻠﻌ‪‬ـﺎِﻟ ِﻤ ‪‬‬ ‫ﻚ ﻟﹶﺂﻳ‪‬ـﺎ ٍ‬
‫ﺴ‪‬ﻨِﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﹾﻟﻮ‪‬ﺍِﻧ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﻓِـﻲ ﹶﺫﻟِـ ‪‬‬
‫ﻑ ﹶﺃﹾﻟ ِ‬
‫ﺽ ﻭ‪‬ﺍ ‪‬ﺧِﺘﻠﹶﺎ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺍﻟ ‪‬‬
‫ﲔ*ِﺇﻟﱠﺎ‬
‫ﺨ‪‬ﺘِﻠ ِﻔ ‪‬‬
‫ﺱ ﹸﺃ ‪‬ﻣ ﹰﺔ ‪‬ﻭﺍ ِﺣ ‪‬ﺪ ﹰﺓ ﻭ‪‬ﻻ ‪‬ﻳﺰ‪‬ﺍﻟﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬‬‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬‬ ‫)ﺍﻟﺮﻭﻡ‪ .(٢٢:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪":‬ﻭ‪‬ﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎ َﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﲔ"‬‫ﺱ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻚ ﹶﻟﹶﺄ ‪‬ﻣﹶﻠﹶﺄ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺖ ﹶﻛِﻠ ‪‬ﻤ ﹸﺔ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬ﺧﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫)ﻫﻮﺩ‪(١١٩-١١٨:‬‬
‫ﻑ ﰲ ﺍﻟﻔﺮﻭﻉ‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﻻﺧﺘﻼﻑ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﺟﺎﺋﺰ ﻛﻤﺎ ﻫﻮ ﰲ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ‪،‬ﻭﺍﻻﺧﺘﻼ ‪‬‬
‫ﺕ ﺃﻣ ‪‬ﺮ ﻃﺒﻴﻌﻲ‪،‬ﺍﻗﺘﻀﺘﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺕ ﺃﻡ ﰲ ﺍﳌﻌﺎﻣﻼ ِ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻋﻘﺪﻳ ﹰﺔ ﺃﻡ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ِ‬
‫ﻭﻃﺒﻴﻌﺔ ﺍﳌﻜﻠﱠﻔﲔ ﰲ ﻓﻬﻤﻬﺎ‪،‬ﻭﻟﻴﺲ ﻗﺎﺻﺮﺍ ﻋﻠﻰ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ﻛﻤﺎ ﻗﺪ ﻳﻈ ‪‬ﻦ ﻷﻭﻝ ﻭﻫﻠﺔ ٍ‪،‬ﺑﻞ‬
‫ﻭﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﻛﺬﻟﻚ ﻣﻨﺬ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪،‬ﻣﺜﻞ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‬
‫– ﻭﻛﻼﳘﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ – ﻣﻦ ﺍﺧﺘﻼﻑ ﺣﻮﻝ ﺭﺅﻳﺔ ﳏﻤﺪ
ﻟﺮﺑﻪ‪،‬ﻭﻣﻨﻪ ﳐﺎﻟﻔـﺔ ﺃﻡ ﺍﳌـﺆﻣﻨﲔ‬
‫ﺙ‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺖ ﺍﱠﻟﺬِﻯ ‪‬ﺗ ‪‬‬ ‫ﺖ ﻷﰊ ﻫﺮﻳﺮﺓ‪ ":‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻋﺎﺋﺸﺔ ﰲ ﺣﺪﻳﺚ ﺗﻌﺬﻳﺐ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺣﺒﺴﺖ ﻫﺮﺓ‪،٢٤‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺴ ِﻘﻬ‪‬ﺎ "‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﻨِـﻰ‬
‫ﺖ ﻓِﻰ ِﻫ ‪‬ﺮ ٍﺓ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ﹶﻄ‪‬ﺘﻬ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻄ ِﻌ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫" ﹶﺃ ﱠﻥ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ‪‬ﻋ ﱢﺬ‪‬ﺑ ‪‬‬
‫ﺖ ﻛﹶﺎِﻓ ‪‬ﺮ ﹰﺓ ‪‬ﻭِﺇ ﱠﻥ‬
‫ﺖ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹶﺓ ‪‬ﻣ ‪‬ﻊ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌﹶﻠ ‪‬‬
‫ﺖ ‪‬ﻫ ﹾﻞ ‪‬ﺗﺪ‪‬ﺭِﻯ ﻣ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ِ‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ .-
-‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-
-‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻪ ﻓِﻰ ِﻫ ‪‬ﺮ ٍﺓ ﹶﻓِﺈﺫﹶﺍ ‪‬ﺣ ‪‬ﺪﹾﺛ ‪‬‬
‫ﺙ" ‪.٢٥‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬
‫ﻒ ‪‬ﺗ ‪‬‬‫ﻓﹶﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻑ ﰲ ﻓﺮﻭﻉ‬
‫ﻭﻛﺬﻟﻚ ﺍﳋﻼﻑ ﻣﻊ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﺮﺟﺌﺔ ﻭﻏﲑﻫﻢ ﻣﻦ ﻓﺮﻕ ‪ -‬ﰲ ﺍﻷﻏﻠﺐ ‪ -‬ﺧﻼ ‪‬‬
‫ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﺃﻛﺜ ‪‬ﺮ ﻣﻨﻪ ﺧﻼﻓﹰﺎ ﰲ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ‪،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﺭﻭﻯ ﺍﶈﺪ‪‬ﺛﻮﻥ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻫﺆﻻﺀ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺛﻘﺎﺕ‪،‬ﻏﲑ ﺩﺍﻋﲔ ﻟﺒﺪﻋﻬﻢ ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺍﳌـﺴﺄﻟﺔ ﺍﻟـﱵ ﳓـﻦ‬
‫ﺑﺼﺪﺩﻫﺎ ﻓﻬﻲ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﱵ ﻻ ﺗـﺴﺘﻮﺟﺐ ﺇﳝﺎﻧـﺎ ﻭﻻ ﻛﻔـﺮﹰﺍ‪،‬ﻭﺍﳋﻼﻑ ﻓﻴﻬـﺎ‬

‫‪ - ٢٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٣٦٥‬ﻭﻫﻮ ﻣﺮﻭﻱ ﻣﻦ ﻃﺮﻕ ﻣﺘﻌﺪﺩﺓ‪.‬‬

‫‪ - ٢٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١١٠١٢‬ﺻﺤﻴﺢ‬

‫‪١٢‬‬
‫ﺳﺎﺋﻎ‪،‬ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﻧﺮﺍﻩ ﺍﻵﻥ ﺑﻌﻜﺲ ﺫﻟﻚ‪،‬ﻓﻬﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺑﺘﻌﺎﺩ ﺍﻟﻘﻮﻡ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﳊﻖ ﺍﻟﺬﻱ ﺳﺎﺭ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ -‬ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻣﻮﻡ‪،‬ﻫﻮ ﻣﺎ ﻛﺎﻥ ﺳﺒﺒﻪ ﺍﻟﺒﻐﻲ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ‪»:‬ﻛﹶـﺎ ﹶﻥ‬
‫ﺤ ﹸﻜ ‪‬ﻢ‬
‫ﺤ ‪‬ﻖ ﻟِـ‪‬ﻴ ‪‬‬
‫ﺏ ﺑِﺎﹾﻟ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﻨ ِﺬﺭِﻳ ‪‬ﻦ ‪‬ﻭﺃﹶﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﲔ ‪‬ﻣ‪‬ﺒ ‪‬‬
‫ﺚ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﺱ ﹸﺃ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ﹶﻓ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﺑ ‪‬ﻐﻴ‪‬ﺎ‬
‫ﻒ ﻓِﻴ ِﻪ ِﺇ ﱠﻻ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮ ‪‬ﻩ ﻣِﻦ ‪‬ﺑﻌ‪ِ ‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﻓِﻴﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﹾﺍ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﻣﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻖ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﻣ‪‬ﻦ ﻳ‪‬ـﺸ‪‬ﺎﺀ ِﺇﻟﹶـﻰ‬ ‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻬﺪ‪‬ﻯ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ِﻟﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﹾﺍ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ« )ﺍﻟﺒﻘﺮﺓ‪ . (٢١٣:‬ﻭﻛﺬﻟﻚ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻳـﺆﺩﻱ ﺇﱃ ﺗﻔـﺮﻕ ﺍﻟﻜﻠﻤـﺔ‬ ‫ﻁ ‪‬ﻣ ‪‬‬ ‫ﺻﺮ‪‬ﺍ ٍ‬ ‫ِ‬
‫ﻭﺗﻌﺎﺩﻱ ﺍﻷﻣﺔ‪،‬ﻭﺗﻨﺎﺯﻉ ﺍﻟﻄﻮﺍﺋﻒ‪،‬ﻭﻳﻠﺒﺴﻬﺎ ﺷﻴﻌﺎ‪،‬ﻭﻳﺬﻳﻖ ﺑﻌﻀﻬﺎ ﺑﺄﺱ ﺑﻌﺾ‪،‬ﻭﻫﻮ ﻣﺎ ﺣﺬﺭ ﻣﻨﻪ‬
‫ﺤ‪‬ﺒ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ـﺎ ‪‬ﻭ ﹶﻻ‬ ‫ﺼﻤ‪‬ﻮﹾﺍ ِﺑ ‪‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﺍﻟﺴ‪‬ﻨﺔ ﺍﳌﻄﻬﺮﺓ‪،‬ﺃﺷﺪ ﺍﻟﺘﺤﺬﻳﺮ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪»:‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ِ‬
‫ﺤﺘ‪‬ﻢ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤِﺘ ِﻪ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬‬
‫‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﹾﺍ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸ ‪‬ﻢ ِﺇ ﹾﺫ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﻋﺪ‪‬ﺍﺀ ﹶﻓﹶﺄﱠﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﻛﹶـﺎ ﹶﻥ‬ ‫‪) «...‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٠٣:‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﺫﺭﻭﱐ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ﹾﻛ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫﹶﻠ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻓ ﹾﺄﺗ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ﺍﺳ‪‬ـ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ‬ ‫ﻼِﻓ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬‬‫ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ِﺑ ﹶﻜﹾﺜ ‪‬ﺮ ِﺓ ‪‬ﺳﺆ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺧِﺘ ﹶ‬
‫ﺏ"‬ ‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ‪،‬ﻭ‪‬ﺍﹾﻟ ﹸﻔ ‪‬ﺮﹶﻗ ﹸﺔ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﻬ‪‬ﻴ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺷﻲﺀ ﹶﻓ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻩ "‪.٢٦‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﺍﹾﻟ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ﹶﺔ "‪.٢٨‬‬‫ﺠ‪‬ﻨ ِﺔ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻠ ‪‬ﺰ ِﻡ ﺍﹾﻟ ‪‬‬
‫ﺤ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ِﺔ‪ ،‬ﻭِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ﹸﻔ ‪‬ﺮﹶﻗ ﹶﺔ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺑ ‪‬‬
‫‪ .٢٧‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ -‬ﺇﻥﱠ ﺇﺑﺪﺍ َﺀ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺣﻖ‪ ‬ﻟﻜﻞﱢ ﻣﺴﻠ ٍﻢ ﺃﻫ ٍﻞ ﻟﺬﻟﻚ‪،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺣﻘﻲ ﺃﻥ ﺍﺟﺘﻬـﺪ‬
‫ﺺ ﻓﻴﻪ‪،‬ﻓﻼ ﺑﺪ ﺃﻥ ﺃﻋﻄﻲ ﻏﲑﻱ ﺍﳊﻖ ﺍﻟﺬﻱ ﱄ‪ .‬ﻭﺇﻻ ﻓﻤﺎ ﺍﻟﺬﻱ‬
‫ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ‪،‬ﺃﻭ ﻓﻴﻤﺎ ﻻ ﻧ ‪‬‬
‫ﳝﻴﺰﱐ ﻋﻦ ﻏﲑﻱ؟‬
‫ﻭﻣﺎ ﺩﺍﻡ ﻣﻦ ﺣﻖ ﻏﲑﻱ ﺃﻥ ﳚﺘﻬﺪ‪،‬ﻓﻤﻦ ﺷﺄﻥ ﺍﻷﻣﻮﺭ ﺍﻻﺟﺘﻬﺎﺩﻳـﺔ ﺃﻥ ﲣﺘﻠـﻒ ﻓﻴﻬـﺎ ﺍﻵﺭﺍﺀ‬
‫ﺏ ﻣﻊ ﺃﺣﺪ ﺍﻟـﺮﺃﻳﲔ ﺃﻭ ﺍﻵﺭﺍﺀ ﻭﺇﻥ ﱂ‬
‫ﻭﺍﻷﻓﻬﺎﻡ‪،‬ﻭﺇﻻ ﱂ ﺗﻜﻦ ﺍﺟﺘﻬﺎﺩﻳﺔ‪،‬ﺳﻮﺍﺀ ﺭﺃﻳﻨﺎ ﺃﻥ ﺍﻟﺼﻮﺍ ‪‬‬
‫ﻳﻌﺮﻑ ﻫﻮ ﺑﻌﻴﻨﻪ‪،‬ﻓﺈﻥ ﺣﻜﻢ ﺍﷲ ﻭﺍﺣ ‪‬ﺪ ﰲ ﺍﳌﺴﺄﻟﺔ‪،‬ﻭﱢﻓ ‪‬ﻖ ﺇﻟﻴـﻪ ﺑﻌـﻀﻬﻢ‪،‬ﻭﺇﻥ ﱂ ﻧﺘـﻴﻘ ‪‬ﻦ ﻣـﻦ‬
‫ﻫﻮ‪،‬ﻭﺃﺧﻄﺄﻩ ﻏﲑﻩ‪،‬ﻭﺇﻥ ﱂ ﻧﺘﺄﻛﺪ ﻣﻦ ﻫﻮ ﺃﻳﻀﹰﺎ‪،‬ﺇﻻ ﺃﻥ ﺍﻹﰒ ﻣﺮﻓﻮﻉ ﻋﻦ ﺍﳉﻤﻴﻊ‪،‬ﺑﻞ ﺍﳌﺨﻄـﺊ‬

‫‪ - ٢٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ . (٧٢٨٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٣٣٢١‬‬

‫ﺻ ٍﻢ‪ ،‬ﺭﻗﻢ )‪ ( ٨١‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‪.‬‬ ‫‪ - ٢٧‬ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ﹸﺔ ﻟِﺎ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻋ‪‬ﺎ ِ‬
‫‪ - ٢٨‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ )‪ ( ٧٤٦‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪١٣‬‬
‫ﺹ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-
-‬‬
‫ﻣﺄﺟﻮﺭ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ ﺃﺟﺮﺍ ﻭﺍﺣﺪﺍ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺏ ﹶﻓﹶﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﻥ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻢ ﹶﻓﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻬ ‪‬ﺪ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ﹶﻓﻠﹶـ ‪‬ﻪ‬‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ »:‬ﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻢ ﺍﹾﻟﺤ‪‬ﺎ ِﻛ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻬ ‪‬ﺪ ﹸﺛ ‪‬ﻢ ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬ﺟ ‪‬ﺮ «‪. ٢٩‬‬
‫ﺐ‬
‫ﺠ ‪‬‬‫ﻉ‪،‬ﻳ ِ‬ ‫ﺐ ‪‬ﻣﺨ‪‬ﺎِﻟﻔِﻴﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭ ِ‬ ‫ﻭﰲ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﳒﻴﻢ"ﺇﺫﹶﺍ ‪‬ﺳِﺌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﺬ ‪‬ﻫﺒِﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬
‫ﺏ‬
‫ﺼﻮ‪‬ﺍ ‪‬‬‫ﺤ‪‬ﺘ ِﻤ ﹸﻞ ﺍﻟ ‪‬‬ ‫ﺐ ‪‬ﻣﺨ‪‬ﺎِﻟﻔِﻴﻨ‪‬ﺎ ‪‬ﺧ ﹶﻄﹲﺄ ‪‬ﻳ ‪‬‬ ‫ﺨ ﹶﻄﹶﺄ ‪‬ﻭ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬ ‫ﺤ‪‬ﺘﻤِ ﹸﻞ ﺍﹾﻟ ‪‬‬ ‫ﺏ ‪‬ﻳ ‪‬‬
‫ﺻﻮ‪‬ﺍ ‪‬‬ ‫ﺐ ِﺑﹶﺄ ﱠﻥ ‪‬ﻣ ﹾﺬ ‪‬ﻫ‪‬ﺒﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧﺠِﻴ ‪‬‬
‫ﺐ "‪.٣٠‬‬
‫ﺨ ِﻄ ﹸﺊ ‪‬ﻭ‪‬ﻳﺼِﻴ ‪‬‬
‫ﺠ‪‬ﺘ ِﻬ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫؛ ِﻟﹶﺄﻧ‪‬ﻚ ﹶﻟ ‪‬ﻮ ﹶﻗ ﹶﻄﻌ‪‬ﺖ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹶﻝ ِﻟﻤ‪‬ﺎ ﺻ‪ ‬ﺢ ﹶﻗ ‪‬ﻮﹸﻟﻨ‪‬ﺎ ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ـ ﺍﺣﺘﻤﺎﻝ ﺍﳋﻄﺄ ﰲ ﺭﺃﻱ ﺍ‪‬ﺘﻬﺪ‪،‬ﻭﺍﺣﺘﻤﺎﻝ ﺍﻟﺼﻮﺍﺏ ﰲ ﺭﺃﻱ‬
‫‪٣١‬‬
‫ﺏ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪.‬‬ ‫ﻏﲑﻩ ـ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮ ‪‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ -‬ﺍﺣﺘﺮﺍﻡ ﺍﻟﺮﺃﻱ ﺍﻵﺧﺮ‪:‬ﻓﻤﻦ ﺍﻟﺪﻋﺎﺋﻢ ﺍﳌﻬﻤﺔ ﻫﻨﺎ ﻟﺘﻘﺮﻳـﺐ ﺍﻟـﺸ ﱠﻘﺔ‪،‬ﻭﺗﻘﻠﻴﻞ ﺣـﺪﺓ‬
‫ﺍﳋﻼﻑ‪:‬ﺍﺣﺘﺮﺍ ‪‬ﻡ ﺍﻟﺮﺃﻱ ﺍﳌﺨﺎِﻟﻒ‪،‬ﻭﺗﻘﺪﻳ ‪‬ﺮ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﻵﺧﺮﻳﻦ‪،‬ﻭﺇﻋﻄﺎﺀ ﺁﺭﺍﺋﻬﻢ ﺍﻻﺟﺘﻬﺎﺩﻳـﺔ‬
‫ﲏ ﻋﻠﻰ ﺃﺻﻞ ﻣﻬﻢ‪،‬ﻭﻫﻮ‪:‬ﺃﻥ ﻛ ﱠﻞ ﻣﺎ ﻟﻴﺲ ﻗﻄﻌ‪‬ﻴﺎ ﻣـﻦ‬
‫ﺣ ﱠﻘﻬﺎ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﻫﺘﻤﺎﻡ‪،‬ﻭﺫﻟﻚ ﻣﺒ ‪‬‬
‫ﻑ‪.‬‬
‫ﺍﻷﺣﻜﺎﻡ‪،‬ﻫﻮ ﺃﻣﺮ ﻗﺎﺑﻞ ﻟﻼﺟﺘﻬﺎﺩ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﻘﺒ ﹸﻞ ﺍﻻﺟﺘﻬﺎﺩ‪،‬ﻓﻬﻮ ﻳﻘﺒ ﹸﻞ ﺍﻻﺧﺘﻼ ‪‬‬
‫ﺴ ‪‬ﻢ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺸﻌﻮﺭﻳﺔ ﻭﺍﻟﻌﻤﻠﻴـﺔ‬
‫ﺕ( ﺍﻟﱵ ﲡ ‪‬‬‫ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻫﻮ )ﺍﻟﻘﻄﻌﻴﺎ ‪‬‬
‫ﻚ‬
‫ﺕ ﳚﺎﺩ ﹸﻝ ﻓﻴﻬـﺎ ﺍ‪‬ﺎﺩﻟﻮﻥ‪،‬ﻭﻳـﺸﻜ ‪‬‬ ‫ﻟﻸﻣﺔ‪،‬ﻭﻫﻲ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻤﺢ ﺑﺘﺤﻮﻳﻠﻬﺎ ﺇﱃ ﻇﻨﻴﺎ ٍ‬
‫ﺕ ﲤﺜ ﹸﻞ ﻣﺴﺎﺣ ﹰﺔ ﻗﻠﻴﻠـ ﹰﺔ ﺟـ ‪‬ﺪﺍ ﻣـﻦ ﺍﻷﺣﻜـﺎﻡ‬‫ﺍﳌﺸﻜﻜﻮﻥ‪،‬ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻄﻌﻴﺎ ِ‬
‫ﺍﻟﻌﻤﻠﻴﺔ‪،‬ﻭﺟ ﱡﻞ ﺍﻷﺣﻜﺎﻡ ﺗﻘﻊ ﰲ ﻣﻨﻄﻘﺔ )ﺍﻟﻈﻨﻴﺎﺕ( ﺍﻟﻘﺎﺑﻠﺔ ﻟﻼﺟﺘﻬﺎﺩ‪.‬‬
‫ﺐ ﺃﻥ ﻫﺬﻩ ﺭﲪ ﹲﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺒﺎﺩﻩ‪،‬ﻭﺗﻮﺳﻌ ﹲﺔ ﻋﻠﻴﻬﻢ‪،‬ﻭﻟﻮ ﺷﺎﺀ ﺳﺒﺤﺎﻧﻪ ﻷﻏﻠﻖ ﻋﻠﻴﻨـﺎ‬
‫ﻭﻻ ﺭﻳ ‪‬‬
‫ﺼﺎ ﻗﻄﻌ‪‬ﻴﺎ ﻻ ﳛﺘﻤ ﹸﻞ ﺇﻻ ﻭﺟﻬﺎ ﻭﺍﺣﺪﺍ‪.‬‬
‫ﺺ ﻋﻠﻰ ﻛﻞ ﺣﻜﻢ ﻧ ‪‬‬ ‫ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻛﻠﻪ ﺑﺎﻟﻨ ‪‬‬

‫‪ - ٢٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪( ٧٣٥٢‬‬

‫‪ - ٣٠‬ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﳒﻴﻢ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٨١‬‬
‫‪ - ٣١‬ﺍﻧﻈﺮ ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٢٤٤‬ﻭﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﰲ ﺷﺮﺡ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤٠٦‬‬
‫ﻭﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٣٣٧‬ﻭﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٤٨‬ﻭﺇﺭﺷـﺎﺩ ﺍﻟﻨﻘـﺎﺩ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٧‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٥٣‬ﻭﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٨٩‬‬

‫‪١٤‬‬
‫ﺖ ﻋﻦ ﺃﺷﻴﺎﺀ ﻛﺜﲑ ﹰﺓ ﱂ ﻳﻨﺺ ﻋﻠﻰ ﺣﻜﻤﻬﺎ ﺻـﺮﺍﺣ ﹰﺔ‬
‫ﻭﻟﻜﻨﻪ ﺳﺒﺤﺎﻧﻪ‪،‬ﺭﲪﻨﺎ ﻭﻭ ‪‬ﺳﻊ ﻋﻠﻴﻨﺎ‪،‬ﻓﺴﻜ ‪‬‬
‫ﺺ ﻋﻠﻴﻪ ﺟﻌﻞ ﻣﻌﻈﻤ‪‬ـﻪ‬ ‫ﺏ ﻭﻻ ﺳ‪‬ﻨ ٍﺔ‪،‬ﺭﲪ ﹰﺔ ﺑﻨﺎ ﻏﲑ ﻧﺴﻴﺎﻥ‪،‬ﻓﻤﺎ ﻛﺎﻥ ﺭ‪‬ﺑﻨﺎ ﻧﺴ‪‬ﻴﺎ‪ .‬ﻭﻣﺎ ﻧ ‪‬‬‫ﰲ ﻛﺘﺎ ٍ‬
‫ﺕ ﻭﺍﻻﺳﺘﻨﺒﺎﻃﺎﺕ‪،‬ﺣﱴ ﻳﺘﺴ ‪‬ﻊ ﻟﻸﺻﻨﺎﻑ ﺍﳌﺘﺒﺎﻳﻨ ِﺔ ﻣـ ‪‬ﻦ‬ ‫ﻑ ﺍﻟﺘﻔﺴﲑﺍ ِ‬
‫ﻼ ﻟﺘﻌﺪﺩ ﺍﻷﻓﻬﺎﻡ‪،‬ﻭﺍﺧﺘﻼ ِ‬ ‫ﻗﺎﺑ ﹰ‬
‫ﺺ ﻭﺣﺮﻓﻴﺘﻪ‪،‬ﻭﺁﺧ ٍﺬ ﺑﺮﻭ ِﺣﻪ ﻭﻓﺤﻮﺍ ‪‬ﻩ‪،‬ﻭﻣﺎ ﺑﲔ ﻣـﻀ‪‬ﻴ ٍﻖ ﻣﺘـﺸﺪ ٍﺩ‬
‫ﺍﻟﻨﺎﺱ‪،‬ﻣﺎ ﺑﲔ ﺁﺧ ٍﺬ ﺑﻈﺎﻫﺮ ﺍﻟﻨ ‪‬‬
‫‪٣٢‬‬
‫ﺺ‪.‬‬
‫ﻭﻣﻮ ‪‬ﺳ ٍﻊ ﻣﺮ ‪‬ﺧ ٍ‬
‫ﺳﺎﺩﺳﹰﺎ‪ -‬ﺍﺣﺘﺮﺍ ‪‬ﻡ ﻋﻘﻮﻝ ﻭﻋﻮﺍﻃﻒ ﺍﻵﺧﺮﻳﻦ‪:‬ﻭﺫﻟﻚ ﻛﻤﺎ ﺭﻭﻯ ﹶﺃﻧ‪‬ﺲ ﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﻋﻄﹶـﻰ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ‬
‫ﺼ ٍﻦ ﻣِﺎﹶﺋ ﹰﺔ ِﻣ ‪‬ﻦ ﺍ ِﻹِﺑ ِﻞ ﹶﻓﻘﹶـﺎ ﹶﻝ‬
‫ﺲ ﻣِﺎﹶﺋ ﹰﺔ ِﻣ ‪‬ﻦ ﺍ ِﻹِﺑ ِﻞ ‪‬ﻭ ‪‬ﻋﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ِﺣ ‪‬‬
‫ﻉ ‪‬ﺑ ‪‬ﻦ ﺣ‪‬ﺎِﺑ ٍ‬
‫
ِﻣ ‪‬ﻦ ﹶﻏﻨ‪‬ﺎِﺋ ِﻢ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍﻦ ﺍ َﻷ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺱ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬ﻳ ‪‬ﻌﻄِﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻏﻨ‪‬ﺎِﺋ ‪‬ﻤﻨ‪‬ﺎ ﻧ‪‬ﺎﺳﹰﺎ ‪‬ﺗ ﹾﻘ ﹸﻄ ‪‬ﺮ ‪‬ﺳﻴ‪‬ﻮﹸﻓ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﺩﻣ‪‬ﺎِﺋﻨ‪‬ـﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹾﻘﻄﹸـ ‪‬ﺮ‬ ‫ﻧ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬ﻫ ﹾﻞ ﻓِﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ﹸﻛ ‪‬ﻢ «‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‬ ‫‪‬ﺳﻴ‪‬ﻮﹸﻓﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ِﺩﻣ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‪ .‬ﹶﻓ‪‬ﺒﹶﻠ ‪‬ﻐﻪ‪ ‬ﹶﺫِﻟ ‪‬‬
‫ﺖ ﺍﹾﻟﻘﹶ ‪‬ﻮ ِﻡ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃﹸﻗ ﹾﻠ‪‬ﺘ ‪‬ﻢ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ َﻣ‪‬ـﺎ‬
‫ﺖ ﹶﻟﻨ‪‬ﺎ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺍ‪‬ﺑ ‪‬ﻦ ﹸﺃ ‪‬ﺧ ِ‬ ‫ﹶﻻ ِﺇ ﱠﻻ ﺍ‪‬ﺑ ‪‬ﻦ ﹸﺃ ‪‬ﺧ ٍ‬
‫ﺤ ‪‬ﻤ ٍﺪ ِﺇﻟﹶﻰ ِﺩﻳ‪‬ﺎ ِﺭ ﹸﻛ ‪‬ﻢ «‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑﻠﹶﻰ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺱ ﺑِﺎﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺗ ﹾﺬ ‪‬ﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺿ ‪‬ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺬ ‪‬ﻫ ‪‬‬‫‪‬ﺗ ‪‬ﺮ ‪‬‬
‫ﻯ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﹶﺃ ‪‬ﻭ ِﺷ ‪‬ﻌ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ‬
‫ﺕ ﻭ‪‬ﺍ ِﺩ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﺩِﻳﹰﺎ ﹶﺃ ‪‬ﻭ ِﺷﻌ‪‬ﺒﹰﺎ ﹶﺃ ‪‬ﺧ ﹾﺬ ‪‬‬
‫‪ .‬ﻗﹶﺎ ﹶﻝ » ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﻧ ﹾﻔﺴِﻰ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٣٣‬‬
‫ﺖ ﺍ ‪‬ﻣﺮ‪‬ﺀﹰﺍ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ «‪.‬‬‫ﺠ ‪‬ﺮ ﹸﺓ ﹶﻟ ﹸﻜ‪‬ﻨ ‪‬‬
‫ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ‪‬ﺭ ﹶﻛ ِﺮﺷِﻰ ‪‬ﻭ ‪‬ﻋ‪‬ﻴ‪‬ﺒﺘِﻰ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﺍﹾﻟ ِﻬ ‪‬‬
‫ﻓﺎﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻋﺎﰿ ﺍﻟﻨﱯ ﺍﻷﻣﺮ ﻭﻫﻮ ﺍﻟﻨﱯ
ﻭﻃﺎﻋﺘﻪ ﻋﺒﺎﺩﺓ‪،‬ﻭﺭﺃﻳﻪ ﻭﻗﻮﻟﻪ ﻭﺣـ ‪‬ﻲ ﻣـﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪،‬ﻭﳐﺎﻟﻔﺘﻪ ﻋﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﺗﺄﻣﻞ ﻛﻴﻒ ﺗﻨﺎﻭﻝ ﺍﻷﻣﺮ ﻓﺬ ﱠﻛﺮﻫﻢ ﺑﻨﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪،‬ﰒ‬
‫ﻒ ﺍﳌﺨﻠِـﺼﲔ ﻋﻨـﺪ‬ ‫ﺃﺛﲎ ﻋﻠﻴﻬﻢ ﺑﺬﻛﺮ ﻣﻮﺍﻗﻔﻬﻢ ﺍﻟﻜﺮﳝﺔ‪،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺪﺍﺱ ﺑﺎﻷﻗﺪﺍﻡ ﻣﻮﺍﻗ ‪‬‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﺎﻟﺮﺃﻱ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻭﺍﻗﻌﻨﺎ‪ .‬ﰒ ﺯ ‪‬ﻫﺪﻫﻢ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺭﻏﺒﻬﻢ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ‬
‫ﺍﻵﺧﺮﺓ‪،‬ﰒ ﺟﻌﻞ ﻣﻦ ﻧﻔﺴﻪ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﻭﺩﻋﺎ ﳍﻢ ﺑﺎﻟﺪﻋﺎﺀ ﺍﳌﺴﺘﺠﺎﺏ ﺍﻟﺬﻱ ﻻ ﻳﺮﺩ ﻓﻔﺎﺿـﺖ‬
‫ﺍﻟﺪﻣﻮﻉ ﻭﺭﺿﻴﺖ ﺍﻟﻘﻠﻮﺏ ﻭﻗﻨﻌﺖ‪.‬‬

‫‪ - ٣٢‬ﺍﻧﻈﺮ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٨٨‬‬
‫‪ - ٣٣‬ﻣﺴﻨﺪ ﺃﲪﺪ ‪ (١٣٤٢٦) ،‬ﺻﺤﻴﺢ ‪ .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ‪ (٢٤٩٣‬ﳓﻮﻩ‪.‬ﻋﻴﺒﱴ‪:‬ﺧﺎﺻﱴ ﻭﻣﻮﺿﻊ ﺳﺮﻯ =ﺍﻟﻜﺮﺵ‪:‬ﺑﻄﺎﻧﺘﻪ‬
‫ﻭﻣﻮﺿﻊ ﺳﺮﻩ ﻭﺃﻣﺎﻧﺘﻪ ﻭﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻬﻢ ﰱ ﺃﻣﻮﺭﻩ‪.‬‬

‫‪١٥‬‬
‫ﺖ‬
‫ﺝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺯ ‪‬ﻭ ِ‬
‫ﺳﺎﺑﻌﹰﺎ‪ -‬ﻣﺪﺍﺭ ﹸﺓ ﺍﻟﻨﺎﺱ ﻭﲪ ﹸﻠﻬﻢ ﻋﻠﻰ ﺍﳊﻖ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ‪:‬ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻚ ‪‬ﺣﺪِﻳﺜﹸﻮ ‪‬ﻋ ‪‬ﻬ ٍﺪ ِﺑﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ٍﺔ ‪ -‬ﹶﺃ ‪‬ﻭ ﻗﹶـﺎ ﹶﻝ ِﺑ ﹸﻜﻔﹾـ ٍﺮ ‪-‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪ »:‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﱠﻥ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ِ‬ ‫‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٣٤‬‬
‫ﺠ ِﺮ «‪.‬‬
‫ﺤ‪‬‬ ‫ﺖ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺽ ‪‬ﻭ َﻷ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬‫ﺖ ﺑ‪‬ﺎ‪‬ﺑﻬ‪‬ﺎ ﺑِﺎ َﻷ ‪‬ﺭ ِ‬
‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺖ ﹶﻛ‪‬ﻨ ‪‬ﺰ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ ﰲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬‬
‫َﻷ‪‬ﻧ ﹶﻔ ﹾﻘ ‪‬‬
‫‪٣٥‬‬
‫ﻓﻠﻨﺘﻌﺎﻭ ﹾﻥ ﻓﻴﻤﺎ ﺍﺗﻔﻘﻨﺎ ﻋﻠﻴﻪ‪،‬ﻭﻳﻌﺬﺭ ﺑﻌﻀﻨﺎ ﺑﻌﻀﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ -‬ﻭﺟﻮ ‪‬ﺩ ﺍﻟﺮﺟﻞ ﺍﳊﻜﻴﻢ )ﺍﻟﺮﺑﺎﱐﱢ( ﺍﻟﺮﺣﻴﻢ ﲟﻦ ﻣﻌﻪ ﺍﻟﺬﻱ ﲡﺘﻤﻊ ﻋﻨﺪﻩ ﺍﻟﻘﻠﻮﺏ‪،‬ﳝﻨـﻊ‬
‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻔﱳ‪،‬ﻭﻳﺮﺃﺏ ﺍﻟﺼﺪﻉ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﳐﺎﻃﺒًﹶﺎ ﻧﺒﻴﻪ
‪ »:‬ﹶﻓِﺒﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ﻟِﻨ ‪‬‬
‫ﻒ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ‬
‫ﻚ ﻓﹶﺎ ‪‬ﻋ ‪‬‬
‫ﺐ ﻻﹶﻧ ﹶﻔﻀ‪‬ﻮﹾﺍ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮِﻟ ‪‬‬
‫ﻆ ﺍﻟﹾ ﹶﻘ ﹾﻠ ِ‬
‫ﺖ ﹶﻓﻈ‪‬ﺎ ﹶﻏﻠِﻴ ﹶ‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹸﻨ ‪‬‬
‫ﲔ« )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(١٥٩:‬ﻭﻣﺜﻠـﻪ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ﱢﻛِﻠ ‪‬‬
‫ﺤ ‪‬‬‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﻮ ﱠﻛ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﺍ َﻷ ‪‬ﻣ ِﺮ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣ ‪‬‬
‫ﺱ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪ »:-
-‬ﺩﻋ‪‬ـﻮ ‪‬ﻩ‬ ‫ﺠ ِﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴِ‬
‫ﺣﺪﻳﺚ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺬﻱ ﺑ‪‬ﺎ ﹶﻝ ﰲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﺮِﻳ ‪‬ﻦ «‪. ٣٦‬‬
‫ﺴﺮِﻳ ‪‬ﻦ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬ﻌﺜﹸﻮﺍ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﻼ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ‪،‬ﹶﺃ ‪‬ﻭ ﹶﺫﻧ‪‬ﻮﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ‪،‬ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺑ ِﻌﹾﺜ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﺠﹰ‬‫‪‬ﻭ ‪‬ﻫﺮِﻳﻘﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻮِﻟ ِﻪ ‪‬ﺳ ‪‬‬
‫ﻑ ﰲ ﺍﻟﻔﺮﻭﻉ ﻻ ﻳﻀ ‪‬ﺮ‬
‫ﺐ ﻓﺮﻗﺖ ﺍﳌﺴﻠﻤﲔ ﻗﻮ ﹲﻝ ﻣﺮﺩﻭ ‪‬ﺩ‪،‬ﻓﺎﻻﺧﺘﻼ ‪‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ -‬ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻥ ﺍﳌﺬﺍﻫ ‪‬‬
‫ﺑﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻭﺍﻟﺘﺎﺑﻌﻮ ﹸﻥ ﻭﺍﻷﺋﻤ ﹸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﻴﻬﺎ ﻓﻤﺎ ﺿ ‪‬ﺮﻫﻢ‬
‫ﺫﻟﻚ ﺷﻴﺌﺎ‪.‬‬
‫ﻱ ﻭﺍﺣ ٍﺪ‬
‫ﻑ ﻭﺗﻮﺣﻴ ِﺪ ﺍﳉﻤﻴ ِﻊ ﻋﻠﻰ ﺭﺃ ٍ‬ ‫ﻑ ﻹﺯﺍﻟ ِﺔ ﺍﳋﻼ ِ‬ ‫ﺚ ﻛﺎ ٍ‬ ‫ﺺ ﺃﻭ ﺍﳊﺪﻳ ِ‬ ‫ﻭﺍﻟﺰﻋ ‪‬ﻢ ﺑﺄ ﱠﻥ ﻭﺟﻮﺩ ﺍﻟﻨ ‪‬‬
‫ـ ﻛﻤﺎ ﻳﺮﻯ ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ ـ ﺯﻋ ‪‬ﻢ ﻏ ‪‬ﲑ ﺻﺤﻴﺢ ﻭﺫﻟﻚ ﻷﻥ ﻣﻌﻈﻢ ﺍﻟﻨـﺼﻮﺹ ﺩﻻﻟﺘـﻬﺎ‬
‫ﻟﻴﺴﺖ ﻗﻄﻌﻴﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻟﻨ‪‬ﺎ ﹶﻟﻤ‪‬ـﺎ ‪‬ﺭﺟ‪‬ـ ‪‬ﻊ ﻣِـ ‪‬ﻦ‬
‫ﺼ ‪‬ﺮ ﻓِﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺇ ﱠﻻ ﻓِﻰ ‪‬ﺑﻨِﻰ ﹸﻗ ‪‬ﺮ‪‬ﻳ ﹶﻈ ﹶﺔ « ‪ .‬ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺭ ‪‬ﻙ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺼﱢﻠ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺏ‪ »:‬ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺍ َﻷ ‪‬ﺣﺰ‪‬ﺍ ِ‬
‫ﻚ ‪ .‬ﹶﻓ ﹸﺬ ِﻛ ‪‬ﺮ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻰ‬
‫ﺼﻠﱢﻰ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ِﻣﻨ‪‬ﺎ ﹶﺫِﻟ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ﹾﻞ ‪‬ﻧ ‪‬‬‫ﺼﻠﱢﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹾﺄِﺗ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻧ ‪‬‬ ‫ﻓﹶﻘﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪٣٧‬‬
‫ﻒ ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪.‬‬ ‫‪ -
-‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫ﻓﻬﻞ ﳓﻦ ﺃﻓﻬﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻋﺎﺻﺮﻭﺍ ﺍﻟﺘﱰﻳﻞ ؟ ‪.‬‬

‫‪ - ٣٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.( ٣٣٠٧‬‬

‫‪ - ٣٥‬ﻗﺎﳍﺎ ﺭﺷﻴﺪ ﺭﺿﺎ ﺭﲪﻪ ﺍﷲ ﰲ ﳎﻠﺔ ﺍﳌﻨﺎﺭ ‪) -‬ﺝ ‪ / ٣٥‬ﺹ ‪(٤٧١‬‬
‫‪ - ٣٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.( ٢٢٠‬‬
‫‪ - ٣٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪( ٩٤٦‬‬

‫‪١٦‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ -‬ﻭﻫﻮ ﺍﻷﻫﻢ‪ ‬ﻓﻴﻤﺎ ﻧﺮﻯ – ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺮﻳـ ‪‬ﺪ ﺍﻟﺒﺤـﺚ ﰲ ﺍﳌـﺴﺎﺋﻞ‬
‫ﻍ ﺭﺃﺳـﻪ ﻣـﻦ ﺃﻱ ﺭﺃﻱ‬
‫ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻭ ﺍﳌﻌﺎﻣﻼﺕ ﺃﻥ ﻳﻔ ‪‬ﺮ ﹶ‬
‫ﻣﺴﺒ ٍﻖ‪،‬ﻭﺃﻥ ﳚﻤﻊ ﺍﻷﺩﻟﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺴﺄﻟﺔ ﻣﻦ ﻛﻞ ﺍﳉﻮﺍﻧﺐ‪،‬ﻭﺃﻥ ﳛﺮﺭ ﳏﻞ ﺍﻟﱰﺍﻉ‪،‬ﻭﺃﻥ ﻳﺒﺘﻌـﺪ‬
‫ﻋﻦ ﺍﳍﻮﻯ ﻭﻧﺼﺮﺓ ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﳌﺬﻫﺐ‪،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺍﺋﺪﻩ ﺍﳊﻖ ﺃﻳﻨﻤﺎ ﻛﺎﻥ‪،‬ﻭﻋﻠﻴـﻪ ﺃﻥ ﻳﻨـﺎﻗﺶ‬
‫ﻼ ﻟﺬﻟﻚ – ﲟﻮﺿﻮﻋﻴﺔ ﺗﺎﻣﺔ‪،‬ﻭﺳﻌﺔ ﺃﻓﻖ‪،‬ﻓﻠﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮ ‪‬ﺩ ﺍﳌﺘﻨﺎﺯﻋﲔ‬‫ﺍﻷﺩﻟﺔ – ﺇﻥ ﻛﺎﻥ ﺃﻫ ﹰ‬
‫ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻋﻠﻰ ﻳﺪﻳﻪ‪،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺳﻠﻔﹰﺎ ﺃﻥ ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ‪،‬ﻟﻦ ﻳﺼﻞ ﻫﻮ ﻭﻻ‬
‫ﻏﲑﻩ ﺇﱃ ﺭﺃﻱ ﻗﺎﻃﻊ ﻓﻴﻬﺎ‪،‬ﻷﻥ ﺃﺩﻟﺘﻬﺎ ﻇﻨﻴﺔ‪،‬ﻭﻟﻴـﺴﺖ ﻗﻄﻌﻴـﺔ‪،‬ﻓﻬﻲ ﺗـﺪﻭﺭ ﺑـﲔ ﺭﺍﺟـ ٍﺢ‬
‫ﺡ‪،‬ﻭﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻟﻦ ﻳﻠﺰﻡ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻘﻮﻟﻪ‪،‬ﻓﻘﻮﻟﻪ ﺣﺠ ﹲﺔ ﻋﻠﻴﻪ ﻓﻘﻂ‪،‬ﻛﻤـﺎ ﺃﻥ ﻻ‬
‫ﻭﻣﺮﺟﻮ ٍ‬
‫ﳚﻮﺯ ﻟﻪ ﺗﺄﺛﻴﻢ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻪ ﰲ ﺍﻟﺮﺃﻱ‪،‬ﻭﺫﻟﻚ ﻻﺣﺘﻤﺎﻝ ﺍﻷﺩﻟﺔ‪،‬ﻓﻤﺎ ﻳﺮﺍﻩ ﺭﺍﺟﺤﹰﺎ ﻗﺪ ﻳﺮﺍﻩ ﻏـﲑﻩ‬
‫ﻣﺮﺟﻮﺣﹰﺎ‪.‬‬
‫ﺖ‪،‬ﻗﺎﺑـ ﹲﻞ‬
‫ﻼ ﻫﻮ ﺃﻣﺮ ﺍﺟﺘﻬﺎﺩﻱ ﲝـ ‪‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ -‬ﺇﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺟﺮﺣﹰﺎ ﻭﺗﻌﺪﻳ ﹰ‬
‫ﻟﻺﺻﺎﺑﺔ ﻭﺍﳋﻄﺄ‪،‬ﻭﻣﻦ ﱠﰒ ﺇﺫﺍ ﺳﻠﻜﻨﺎ ﻣﺴﻠﻚ ﺍﳌﺘﺸﺪﺩﻳﻦ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺭﺩﺩﻧﺎ ﻛﺜﲑﺍ ﻣـﻦ‬
‫ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻷﻣﺔ‪،‬ﻭﺇﺫﺍ ﺳﻠﻜﻨﺎ ﻣﺴﻠﻚ ﺍﳌﺘﺴﺎﻫﻠﲔ ﰲ ﻗﺒﻮﻝ ﺍﻷﺧﺒﺎﺭ ﻗﻮ‪‬ﻟﻨﺎ ﺍﻟﻨﱯ
ﻣﺎ‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ‬
‫ﱂ ﻳﻘﻞ‪،‬ﻭﺧﲑ ﺍﻷﻣﻮﺭ ﺃﻭﺳﻄﻬﺎ‪،‬ﻓﻬﺬﺍ ﻣﻦ ﲰﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳋﺎﲤﺔ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ »:‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺱ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪ (١٤٣) «..‬ﺳـﻮﺭﺓ‬
‫ﹸﺃ ‪‬ﻣ ﹰﺔ ‪‬ﻭ ‪‬ﺳﻄﹰﺎ ﱢﻟ‪‬ﺘﻜﹸﻮﻧ‪‬ﻮﹾﺍ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍﺀ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﺳﻠﻜﻨﺎ ﻣﺴﻠﻚ ﺍﳌﻌﺘﺪﻟﲔ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺿﻴ‪‬ﻘﻨﺎ ﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺇﱃ ﺃﺑﻌﺪ ﺍﳊـﺪﻭﺩ‬
‫ﺍﳌﻤﻜﻨﺔ ‪.‬‬

‫‬

‫‪١٧‬‬
 ‫ﺏ ﺍﻷﻭ ﹸﻝ‬
‫ﺍﻟﺒﺎ ‪‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ‬
‫‪‬ﺗﻌ‪‬ﺮﻳﻔﹸﻬﺎ‪:‬‬
‫ﺝ ﻓِـﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ـﻰ ﻋ‪‬ـ ِﻦ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺼ ِﺮ ‪ .٣٨‬ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ‪‬ﺷ ‪‬ﺮﻋ‪‬ﺎ‪ :‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺙ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻮ ِ‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﹸﻟ ‪‬ﻐ ﹰﺔ‪ :‬ﹶﻃﹶﻠ ‪‬‬
‫ﺐ‬
‫ﺏ‪.‬ﻭﻋﺮ‪‬ﻓﻬﺎ ﺑﻌﻀ‪‬ﻬﻢ ﻓﻘﺎﻝ‪:‬ﻫـ ‪‬ﻲ ﻃﻠـ ‪‬‬
‫ﺚ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﻟ ﹾﻠ ‪‬ﻌ ‪‬ﻮ ِﻥ‪ ،‬ﻭ‪‬ﺗ ﹾﻔﺮِﻳ ِﺞ ﺍﹾﻟ ﹸﻜﺮ‪‬ﻭ ِ‬
‫ﻱ‪ ،‬ﺣ‪‬ﻴ ﹸ‬
‫ﻒ ﺍﻟﱡﻠ ‪‬ﻐ ِﻮ ‪‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﻌﺮِﻳ ِ‬
‫ﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪،‬ﺃﻭ ﳑﻦ ﺃﻋﻄﺎﻫﻢ ﺍﷲ ﲝﻮﻟﻪ ﻭﻗﻮﺗـﻪ‬ ‫ﺍﻹﻏﺎﺛ ِﺔ ﳑ ‪‬ﻦ ﳝﻠ ﹸﻜﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘ ِﺔ ﻭﻫﻮ ﺍ ُ‬
‫‪٣٩‬‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ‪،‬ﻭﻫﻢ ﺃﻧﺒﻴﺎﺅﻩ ﻭﺃﻭﻟﻴﺎﺅﻩ‪.‬‬
‫‪٤٠‬‬
‫ﺼﹶﻠ ِﺔ‪:‬‬
‫ﺕ ﺍﻟ ‪‬‬
‫ﻅ ﺫﹶﺍ ‪‬‬
‫ﺍ َْﻷﹾﻟﻔﹶﺎ ﹸ‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﺨ‪‬ﺎ ‪‬ﺭ ﹸﺓ‪:‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ‬
‫ﻑ ﺍﹾﻟ ِﻬ ‪‬ﻤ ِﺔ ِﻟﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻ ‪‬ﺮ ِ‬
‫ﺐ ‪‬‬‫ﻼﺣ‪‬ﺎ‪ :‬ﹶﻃﹶﻠ ‪‬‬‫ﺻ ِﻄ ﹶ‬ ‫ﺸ ‪‬ﻲ ِﺀ ‪.٤١‬ﻭ‪‬ﺍ ‪‬‬‫ﺨ‪‬ﻴ ‪‬ﺮ ِﺓ ﻓِﻲ ﺍﻟ ‪‬‬‫ﺐ ﺍﹾﻟ ِ‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﺨ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﹸﻟ ‪‬ﻐ ﹰﺔ‪ :‬ﹶﻃﹶﻠ ‪‬‬
‫ﺐ ِﺇ ﱠﻻ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ‪ .‬ﻭﻓﻴﻬﺎ‬ ‫ﺺ‪َِ ،‬ﻷ‪‬ﻧﻬ‪‬ﺎ ﹶﻻ ‪‬ﺗ ﹾﻄﹶﻠ ‪‬‬
‫ﻼ ِﺓ ﻭ‪‬ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪ .‬ﻓﹶﺎ ِﻻ ‪‬ﺳِﺘﺨ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﹶﺃ ‪‬ﺧ ‪‬‬
‫ﺼﹶ‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪،‬ﻭ‪‬ﺍ َْﻷ ‪‬ﻭﻟﹶﻰ ﺑِﺎﻟ ‪‬‬
‫ﺩﻋﺎﺀ ﻳﻘﻮﻟﻪ ﻣﻦ ﻳﺮﻳ ‪‬ﺪ ﺍﻻﺳﺘﺨﺎﺭ ﹶﺓ ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ
‪.٤٢‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ‪:‬‬
‫‪ .‬ﻭ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﻣ ‪‬ﻦ‬ ‫‪٤٣‬‬
‫ﺖ ‪‬ﻣﻌ‪‬ﻮ‪‬ﻧ‪‬ﺘ ‪‬ﻪ ﹶﻓﹶﺄﻋ‪‬ﺎ‪‬ﻧﻨِﻲ‪ ،‬ﻭﻋ‪‬ﺎ ‪‬ﻭ‪‬ﻧﻨِﻲ‬
‫ﻼ ٍﻥ ﹶﻃﹶﻠ‪‬ﺒ ‪‬‬
‫ﺖ ِﺑ ﹸﻔ ﹶ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻮ ِﻥ ‪ .‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬ﻨ ‪‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ‪ :‬ﹶﻃﹶﻠ ‪‬‬
‫ﲔ« )ﺍﻟﻔﺎﲢﺔ‪ .(٥:‬ﻭﻗـﺪ ﻋ ‪‬ﺮﻓﻬـﺎ‬
‫ﺴ‪‬ﺘ ِﻌ ‪‬‬
‫ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪‬ﻭ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ‪ِ»:‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬‬

‫‪ - ٣٨‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪. (١٢٨٦‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪)،‬ﺝ ‪ / ٢‬ﺹ ‪ . (٢٤٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪)،‬ﺝ ‪ / ٢‬ﺹ ‪. (١٧٤‬‬
‫‪ - ٣٩‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ‪ ،‬ﺹ ‪.٨١‬‬
‫‪- ٤٠‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ٤‬ﺹ ‪ ( ٣٣ -٢٢‬ﻣﻨﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺌﻮﻥ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻜﻮﻳـﺖ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﺴﻼﺳﻞ‪:‬ﺍﻟﻜﻮﻳﺖ‪.‬‬
‫‪ - ٤١‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ ‪)،‬ﺝ ‪ / ٢‬ﺹ ‪ . (١٨٩‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪. (٢٨٠٣‬ﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ )ﺝ ‪ / ٤‬ﺹ‬
‫‪ .(٢٦٤‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪ . (٩٥‬ﺍﻟﻌﺪﻭﻱ ﻋﻠﻰ ﺍﳋﺮﺷﻲ ) ‪.( ٣٦ / ١‬‬
‫‪ - ٤٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﺭﻗﻢ )‪.( ١١٦٢‬‬
‫‪ - ٤٣‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ‪) .‬ﺝ ‪ / ١‬ﺹ ‪ . (٨١١٦‬ﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ‪) ،‬ﺝ ‪ / ١٣‬ﺹ ‪ .(٢٩٨‬ﺍﻟﻘـﺎﻣﻮﺱ ﺍﶈـﻴﻂ ‪)،‬ﺝ ‪ / ٣‬ﺹ‬
‫‪.(٣٤٩‬‬

‫‪١٨‬‬
‫ﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌـﺎﻟﹶﻰ ﺃﻭ ﳑـ ‪‬ﻦ‬
‫ﺐ ﺍﻟﻌﻮ ِﻥ ﳑ ‪‬ﻦ ﳝﻠﻜﹸﻪ ﻋﻠﻰ ﻭﺟ ِﻪ ﺍﳊﻘﻴﻘ ِﺔ ﻭﻫﻮ ﺍ ُ‬
‫ﺑﻌﻀﻬﻢ ﺑﺄ‪‬ﺎ ﻃﻠ ‪‬‬
‫‪٤٤‬‬
‫ﺃﻋﻄﺎﻫ ‪‬ﻢ ﺍﷲ ﲟﻨ‪‬ﻪ ﻭﻛﺮﻣِﻪ ﺍﻟﻘﺪﺭ ﹶﺓ ﻋﻠﻴﻬﺎ‪،‬ﻭﻫﻢ ﺃﻧﺒﻴﺎﺅ‪‬ﻩ ﻭﺃﻭﻟﻴﺎﺅ‪‬ﻩ ‪.‬‬
‫ﺸ ‪‬ﺪ ِﺓ ‪.‬‬
‫ﻓﹶﺎﹾﻟ ﹶﻔ ‪‬ﺮﻕ‪ ‬ﹶﺃ ﱠﻥ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹶﺔ ﹶﻻ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺇ ﱠﻻ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺍﻟﺘﻮﺳ‪ ‬ﹸﻞ‪:‬‬
‫ﺏ ﺩﻋﺎﺋ ِﻪ ﻭﺍﻟﺘﻮ ‪‬ﺟ ِﻪ ﺇﻟﻴﻪ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻕ ﺍﻟﺘﻀﺮ‪‬ﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬ﻭﺃﺣ ‪‬ﺪ ﺃﺑﻮﺍ ِ‬ ‫ﻫﻮ ﻃﺮﻳﻘ ﹲﺔ ﻣﻦ ﻃﺮ ِ‬
‫ﺏ ﺇﻟﻴﻪ ﻭﺑﺎﺑﹰﺎ ﻟﻘـﻀﺎ ِﺀ ﺍﳊـﻮﺍﺋ ِﺞ ﻣﻨـ ‪‬ﻪ‪،‬ﻗﺎﻝ‬ ‫ﷲ ﺳﺒﺒﹰﺎ ﻟﻠﺘﻘﺮ ِ‬ ‫ﻭﺗﻌﺎﱃ‪،‬ﻓﺎﻟﻮﺳﻴﻠ ﹸﺔ ﻫﻲ ﻛ ﱡﻞ ﻣﺎ ﺟﻌﻠﹶﻪ ﺍ ُ‬
‫ﺗﻌﺎﱃ‪ »:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ِﺇﻟﹶﻴ ِﻪ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭ ‪‬ﺟﺎ ِﻫﺪ‪‬ﻭﹾﺍ ﻓِـﻲ ﺳ‪‬ـﺒِﻴِﻠ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ‬
‫‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ « )ﺍﳌﺎﺋﺪﺓ‪ .(٣٥:‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺒﲔ ﻟﻨﺎ ﺃ ﱠﻥ ﺍﻟﺘﻮﺳ ﱠﻞ ﻭﺍﻻﺳﺘﻐﺎﺛ ﹶﺔ ﺷﻲ ٌﺀ ﻭﺍﺣ ‪‬ﺪ‪،‬ﻷ ﱠﻥ ﺍﳌﺘﻮ ‪‬ﺳ ﹶﻞ‬
‫ﷲ ﺗﻌﺎﱃ‪،‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﺘﻮ ‪‬ﺳ ﹸﻞ ﺑﻪ ﻣ ‪‬ﻦ ﺍﻟﻌﺒﻴ ِﺪ ﻓﻮﺍﺳـﻄ ٍﺔ‬
‫ﺙ ﺃﻭ ﺍﳌﺴﺘﻌﺎ ﹶﻥ ﺑ ِﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘ ِﺔ ﻫﻮ ﺍ ُ‬
‫ﺃﻭ ﺍﳌﺴﺘﻐﺎ ﹶ‬
‫‪٤٥‬‬
‫ﺏ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬ ‫ﻭﻭﺳﻴﻠ ٍﺔ ﻟﻠﺘﻘﺮ ِ‬

‫================‬

‫‪ - ٤٤‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ‪ ،‬ﺹ ‪.٨١‬‬

‫‪ - ٤٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﺹ ‪٨١‬‬

‫‪١٩‬‬
 ‫‪‬ﺣ ﹾﻜ ‪‬ﻢ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ‬

‫ﻼ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹸﺔ ﹶﺃ ‪‬ﺣﻜﹶﺎ ٍﻡ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬

‫ﺫﻛﺮﺕ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ِﻟ ِ‬
‫ﻚ‬
‫ﺤﻮ‪‬ﺍِﺋ ِﺞ ِﻣ ‪‬ﻦ ﺍ َْﻷ ‪‬ﺣﻴ‪‬ﺎ ِﺀ‪ِ،‬ﺇﺫﹶﺍ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪‬ﻭ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪ -‬ﻭ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻓِﻲ ﹶﻃﹶﻠ ِ‬
‫ﺍ َْﻷﻭ‪‬ﻝ‪:‬ﺍ ِْﻹﺑ‪‬ﺎ ‪‬ﺣ ﹸﺔ‪ ،‬ﻭﺫﹶِﻟ ‪‬‬
‫ﲔ ﹶﺃ ‪‬ﻭ ﹶﻻ‬
‫ﺨﻠﹸﻮِﻗ ‪‬‬
‫ﺚ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘﻐِﻴ ﹶ‬‫ﻚ ‪ -‬ﹶﻓﹶﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬‫ﺴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬‫ﺤ‪‬‬‫ﺴِﻠ ٍﻢ‪،‬ﺑ‪‬ﻞ ‪‬ﻳ ‪‬‬ ‫ﺡ ﹶﻃﹶﻠ‪‬ﺒ ‪‬ﻪ ِﻣ ‪‬ﻦ ﻛﹸﻞ ‪‬ﻣ ‪‬‬ ‫ﺍﻟ ‪‬ﺪﻋ‪‬ﺎﺀُ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺒ‪‬ﺎ ‪‬‬
‫ﻉ‬
‫ﻀ ‪‬ﺮ ِ‬
‫ﻉ ﻭ‪‬ﺍﻟﺘ‪‬ـ ‪‬‬‫ﺨﻀ‪‬ﻮ ِ‬ ‫ﺴﺆ‪‬ﺍﻝ ﻭ‪‬ﺍﻟ ﱡﺬ ﱢﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ِﺟ ‪‬ﻬ ِﺔ ﺍﻟ ‪‬‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﺠ ‪‬‬
‫ﺚ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺴ‪‬ﺘﻐِﻴ ﹶ‬‫‪‬ﻳ ‪‬‬
‫ﺱ‬
‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ـﺎ ٍ‬‫ﺤ ‪‬ﺮ ‪‬ﻣ ﹲﺔ ﳊﺪﻳ ِ‬ ‫ﲔ ﻓِﻲ ﺍ َْﻷﺻ‪‬ﻞ ‪‬ﻣ ‪‬‬ ‫ﺨﻠﹸﻮِﻗ ‪‬‬
‫ﺴﺄﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ؛ َِﻷ ﱠﻥ ‪‬ﻣﺴ‪‬ﹶﺄﹶﻟ ﹶﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻆ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺕ ﺍ ‪‬ﺣﻔﹶـ ِ‬ ‫ﻚ ﹶﻛِﻠﻤ‪‬ﺎ ٍ‬ ‫ﻼ ‪‬ﻡ ﺇِﻧ‪‬ﻰ ﹸﺃ ‪‬ﻋﱢﻠ ‪‬ﻤ ‪‬‬ ‫ﻒ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ‪ »:‬ﻳ‪‬ﺎ ﹸﻏ ﹶ‬ ‫ﺖ ‪‬ﺧ ﹾﻠ ‪‬‬‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺖ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ‬
‫ﺖ ﻓﹶﺎ ‪‬ﺳﹶﺄ ِﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ‪‬ﻨ ‪‬‬ ‫ﻚ ِﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬‫ﺠ ‪‬ﺪ ‪‬ﻩ ‪‬ﺗﺠ‪‬ﺎ ‪‬ﻫ ‪‬‬ ‫ﻆ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗ ِ‬
‫ﻚ ﺍ ‪‬ﺣ ﹶﻔ ِ‬‫ﺤ ﹶﻔ ﹾﻈ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻭﻟﹶـ ِﻮ‬ ‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬ ‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮ ‪‬ﻙ ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮ ‪‬ﻙ ِﺑ ‪‬‬‫ﹶﺃ ﱠﻥ ﺍ ُﻷ ‪‬ﻣ ﹶﺔ ﹶﻟ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﻼ ‪‬ﻡ‬ ‫ﺖ ﺍ َﻷﻗﹾـ ﹶ‬ ‫ﻚ ‪‬ﺭِﻓ ‪‬ﻌ ِ‬ ‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬‫ﻀﺮ‪‬ﻭ ‪‬ﻙ ِﺇ ﱠﻻ ِﺑ ‪‬‬‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻀﺮ‪‬ﻭ ‪‬ﻙ ﺑِ ‪‬‬‫ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻒ «‪.٤٦‬‬ ‫ﺤ ‪‬‬‫ﺼ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ﱠﻔ ِ‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﺮ ِﻙ‬ ‫ﻑ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ِ،‬ﺇ ﱠﻻ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺮ‪‬ﺗ ‪‬‬ ‫ﻀﺮ‪‬ﻭ ‪‬ﺭ ِﺓ‪،‬ﻭ‪‬ﺍ َْﻷ ﹾﻓﻀ‪‬ﻞ ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬ﻌﻔﹶﺎ ‪‬‬ ‫ﺖ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟﺤ‪‬ﺎ ‪‬ﺟ ِﺔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ‪‬‬‫‪‬ﻭﹶﻟ ِﻜ‪‬ﻨﻬ‪‬ﺎ ﹸﺃﺑِﻴ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶ‪‬ﻴ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ﺑِﺎ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﹶﺃ ‪‬ﻭ ﹰﻻ ‪،٤٧‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔﻌ‪‬ﻞ‬
‫ﺠ ‪‬‬
‫ﺿﻤ‪‬ﺎ ﹲﻥ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﻼ ‪‬ﻙ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ‪‬ﻫ ﹶ‬
‫‪٤٨‬‬
‫ﻚ‪.‬‬
‫ﻕ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ﹾﻔﺼِﻴ ٍﻞ ﰲ ﺫﻟ ‪‬‬
‫ﺤﻘﹸﻮ ِ‬
‫ﺿﻤ‪‬ﺎ ٍﻥ ﻟِﻠ ‪‬ﺪﻣ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺳﺒ‪ ‬ﻖ ‪‬‬
‫ﹶﺃِﺛ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ‪‬ﺗ ‪‬‬
‫ﺏ ﻟﻘﻮﻟـﻪ‬
‫ﺸ ‪‬ﺪ ِﺓ ﻭ‪‬ﺍﹾﻟﻜﹶـ ‪‬ﺮ ِ‬
‫ﺻﻔﹶﺎِﺗ ِﻪ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺼ ﹶﻔﺔٍ ِﻣ ‪‬ﻦ ِ‬
‫ﺙ ِﺑﺎﹶﻟﱠﻠ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ِﺑ ِ‬
‫ﻚ ِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘﻐ‪‬ﺎ ﹶ‬
‫ﺏ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﺍﻟﻨ‪ ‬ﺪ ‪‬‬
‫ﺽ ﹶﺃِﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ‬
‫ﺠ ‪‬ﻌﹸﻠ ﹸﻜ ‪‬ﻢ ﺧ‪‬ﹶﻠﻔﹶﺎﺀ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻒ ﺍﻟﺴ‪‬ﻮ َﺀ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬‬
‫ﻀ ﹶﻄﺮ‪ِ ‬ﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ﹾﻜ ِ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺗﻌﺎﱃ‪ »:‬ﹶﺃﻣ‪‬ﻦ ‪‬ﻳﺠِﻴ ‪‬‬
‫‪٤٩‬‬
‫ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻣﺎ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ « )ﺍﻟﻨﻤﻞ‪.(٦٢:‬‬
‫ﺿﻤ‪‬ﺎ ﹲﻥ‪،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﺗ ‪‬ﺮﻛﹶـ ‪‬ﻪ ﻣ‪‬ـ ‪‬ﻊ‬
‫ﻼ ‪‬ﻙ ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﺮ ِﻙ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ‪‬ﻫ ﹶ‬
‫ﻚ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺮ‪‬ﺗ ‪‬‬
‫ﺏ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺚ‪:‬ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ‪‬‬
‫ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫‪‬ﻭﺟ‪‬ﻮِﺑ ِﻪ ﹶﺃِﺛ ‪‬ﻢ ‪.‬‬

‫‪ - ٤٦‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ )‪ ( ٢٧٠٦‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬

‫‪ - ٤٧‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ، ١١٣ / ٤‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺹ ‪. ١٣٩‬‬
‫‪ ٤٨‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬
‫‪ ٤٩‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫‪٢٠‬‬
‫ﻚ ﻓِﻲ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻨ ِﻮ‪‬ﻳ ِﺔ ﺑِـﺎﹾﻟ ﹸﻘ ‪‬ﻮ ِﺓ ﹶﺃ ِﻭ ﺍﻟﺘ‪‬ـ ﹾﺄِﺛ ِﲑ‬
‫ﺙ ِﺑ ‪‬ﻤ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﻚ ِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘﻐ‪‬ﺎ ﹶ‬
‫ﺤ ِﺮ ‪‬ﱘ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺍﻟﺮ‪‬ﺍِﺑ ‪‬ﻊ‪:‬ﺍﻟﺘ‪ ‬‬
‫ﺙ ِﺑ ِﻪ ِﺇ‪‬ﻧﺴ‪‬ﺎﻧ‪‬ﺎ‪،‬ﹶﺃ ‪‬ﻭ ِﺟﻨ‪‬ﺎ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻣﹶﻠﻜﹰﺎ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻧِﺒﻴ‪‬ﺎ‪،‬ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻪ ﻟﻘﻮﻟـﻪ‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫‪ ،٥٠‬ﺳﻮ‪‬ﺍ ٌﺀ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ِﺇﺫﹰﺍ ﻣ‪‬ـ ‪‬ﻦ‬‫ﺖ ﹶﻓِﺈﻧ‪‬ـ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﻙ ﻓﹶـﺈِﻥ ﹶﻓ ‪‬ﻌﻠﹾـ ‪‬‬ ‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﻉ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻻ ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬‬ ‫ﺗﻌﺎﱃ‪ » :‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺪ ‪‬‬
‫ﺿﺮ‪‬ﺍ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﺷ‪‬ﺎﺀ ﺍﻟﹼﻠ ‪‬ﻪ‬
‫ﻚ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ‪‬ﻧ ﹾﻔﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬‬ ‫ﲔ« )ﻳﻮﻧﺲ‪.(١٠٦:‬ﻭﻟﻘﻮﻟِﻪ ﺗﻌﺎﱃ‪ »:‬ﻗﹸﻞ ﱠﻻ ﹶﺃ ‪‬ﻣِﻠ ‪‬‬ ‫ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺸ ‪‬ﲑ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ‬
‫ﺨ‪‬ﻴ ِﺮ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣﺴ‪ِ‬ﻨ ‪‬ﻲ ﺍﻟﺴ‪‬ﻮ ُﺀ ِﺇ ﹾﻥ ﹶﺃ‪‬ﻧ ﹾﺎ ِﺇ ﱠﻻ ‪‬ﻧﺬِﻳ ‪‬ﺮ ‪‬ﻭ‪‬ﺑ ِ‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﻻ ‪‬ﺳ‪‬ﺘ ﹾﻜﹶﺜ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ‬ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹸﻨ ‪‬‬
‫‪٥١‬‬
‫‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ« )ﺍﻷﻋﺮﺍﻑ‪.(١٨٨:‬‬

‫====================‬

‫‪ -٥٠‬ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻘﻮﺓ‪:‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺛﺮﺍ ﺑﺬﺍﺗﻪ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺘﻨﺠﻴﺰ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺄﺛﲑ ﻓﲑﺍﺩ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻠﺘﻨﺠﻴﺰ‪.‬‬
‫‪ -٥١‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬

‫‪٢١‬‬
 ‫ﻉ ﺍﻻﺳﺘﻐﺎﺛﺔ‬
‫ﺃﻧﻮﺍ ‪‬‬
‫ﺃﻭﻻ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ِﺑﺎﹶﻟﻠﱠ ِﻪ ﻭﺫﻟﻚ‪:‬‬
‫) ﺃ ( ﻓِﻲ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ ﺍﹾﻟﻌ‪‬ﺎ ِﺩ‪‬ﻳ ِﺔ‪:‬‬
‫ﻚ ِﻣ ‪‬ﻦ‬
‫ﺏ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﺳﻮ‪‬ﺍ ٌﺀ ﹶﺃﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﺤﺒ‪‬ﺎ ِ‬
‫ﺣﻴﺚ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋﹶﻠﻤ‪‬ﺎ ُﺀ ﺍ ُْﻷ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺤ ِﻮ ِﻩ ‪ِ .‬ﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ
ِﺑﺎﹶﻟﱠﻠ ِﻪ ﻓِﻲ ‪‬ﻣ ‪‬ﻮِﻗ ‪‬ﻌ ِﺔ ‪‬ﺑ ‪‬ﺪ ٍﺭ‪.٥٢‬ﻓﻘﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ‬‫ِﻗﺘ‪‬ﺎﻝ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹶﺃ ِﻡ ﺍ‪‬ﺗﻘﹶﺎ ِﺀ ‪‬ﺳ‪‬ﺒ ٍﻊ ﹶﺃ ‪‬ﻡ ‪‬ﻧ ‪‬‬
‫ﲔ«‬ ‫ﻒ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﻶِﺋﻜﹶـ ِﺔ ﻣ‪‬ـ ‪‬ﺮ ِﺩِﻓ ‪‬‬ ‫ﺏ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ‪‬ﻣ ِﻤ ‪‬ﺪﻛﹸﻢ ِﺑﹶﺄﹾﻟ ٍ‬‫ﺴ‪‬ﺘﻐِﻴﺜﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ِ»:‬ﺇ ﹾﺫ ‪‬ﺗ ‪‬‬
‫ﺖ‬
‫ﺖ‪:‬ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ‪‬ﺣﻜِﻴﻢِ ‪‬ﺑ ِﻦ ِﺣﺰ‪‬ﺍ ٍﻡ ‪‬ﺭ ِ‬ ‫ﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﺧ ‪‬ﻮﹶﻟ ﹶﺔ ِﺑ‪‬ﻨ ِ‬
‫)ﺍﻷﻧﻔﺎﻝ‪.(٩:‬ﻭﻣﻨﻪ ﻣﺎ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ‪‬ﻣﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ‪.‬‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﻟﺘ‪‬ﺎﻣ‪‬ﺎ ِ‬
‫‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳﻘﹸﻮﻝ‪ »:‬ﻣ ‪‬ﻦ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ‪‬ﻨ ِﺰ ﹰﻻ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ﹶﻜِﻠﻤ‪‬ﺎ ِ‬
‫ﻚ« ‪.‬‬
‫‪٥٤ ٥٣‬‬
‫ﺤ ﹶﻞ ِﻣ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ِﺰِﻟ ِﻪ ﹶﺫِﻟ ‪‬‬ ‫ﻀﺮ‪ ‬ﻩ ‪‬ﺷ ‪‬ﻰ ٌﺀ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ِ‬
‫ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﲑ‪ ،‬ﻭﻓِﻴﻤ‪‬ﺎ ﹶﻻ ﻳ‪ ‬ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﺇﻻﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪.‬‬
‫) ﺏ ( ﻓِﻲ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻨ ِﻮﻳ‪ِ ‬ﺔ ﺑِﺎﹾﻟ ﹸﻘﻮ‪ِ ‬ﺓ ﻭ‪‬ﺍﻟﺘ‪ ‬ﹾﺄِﺛ ِ‬
‫ﺙ ﺑِﺎ ‪‬ﺳ ِﻢ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻭ‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫ﻕ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺐ ﺍﻟﺮ‪ ‬ﺯ ِ‬ ‫ﻒ ﺍﻟﻀ‪‬ﺮ‪ ،‬ﻭ ِﺷﻔﹶﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِ‬
‫ﺽ‪ ،،‬ﻭ ﹶﻃ ﹶﻠ ِ‬ ‫ِﻣﺜﹾﻞ ِﺇ‪‬ﻧﺰ‪‬ﺍﻝ ﺍﹾﻟ ‪‬ﻤ ﹶﻄ ِﺮ‪ ،‬ﻭ ﹶﻛ ‪‬‬
‫ﺸ ِ‬
‫ﺻﻔﹶﺎِﺗ ِﻪ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪»:‬ﹸﻗ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﺃ ِﻭ ﺍ ‪‬ﺩﻋ‪‬ﻮﹾﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ﹶﺃﻳ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﹾﺍ ﹶﻓﹶﻠ ‪‬ﻪ ﺍ َﻷﺳ‪‬ـﻤ‪‬ﺎﺀ‬ ‫ﺼ ﹶﻔ ٍﺔ ِﻣ ‪‬ﻦ ِ‬
‫ِﺑ ِ‬
‫ﻼ« )ﺍﻹﺳﺮﺍﺀ‪ (١١٠:‬ﻭﻗﺪ‬ ‫ﻚ ‪‬ﺳﺒِﻴ ﹰ‬ ‫ﺖ ِﺑﻬ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘ ِﻎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺨﺎِﻓ ‪‬‬ ‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻼِﺗ ‪‬‬
‫ﺼﹶ‬ ‫ﺠ ‪‬ﻬ ‪‬ﺮ ِﺑ ‪‬‬‫ﺴﻨ‪‬ﻰ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬‫ﺤ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺚ «‪ .٥٥‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬ ‫ﻚ ﹶﺃ ‪‬ﺳ‪‬ﺘﻐِﻴ ﹸ‬ ‫ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ِﺇﺫﹶﺍ ﹶﻛ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ‪ »:‬ﻳ‪‬ﺎ ‪‬ﺣ ‪‬ﻰ ﻳ‪‬ﺎ ﹶﻗﻴ‪‬ﻮ ‪‬ﻡ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ‪‬‬
‫ﺚ "‪.٥٦‬ﻭﺣﺪﻳﺚ ﺃﻥ ‪‬ﺭ ‪‬ﺟﻼ‬ ‫ﻚ ﹶﺃ ‪‬ﺳ‪‬ﺘﻐِﻴ ﹸ‬ ‫ﺍﻟﱠﻠ ِﻪ
ِﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑ ِﻪ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ﹸﻏ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺣ ‪‬ﻲ‪،‬ﻳ‪‬ﺎ ﹶﻗﻴ‪‬ﻮ ‪‬ﻡ‪ِ،‬ﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ‪‬‬
‫ﺕ‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬
‫ﺖ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ﹸﻥ ‪‬ﺑﺪِﻳ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﺃ ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬‬‫ﻚ ِﺑﹶﺄ ﱠﻥ ﹶﻟ ‪‬‬‫ﺼﻠﱢﻰ ﹸﺛ ‪‬ﻢ ‪‬ﺩﻋ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬ ‫ﻛﺎﻥ ﻳ ‪‬‬

‫‪ - ٥٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٤٦٨٧‬‬

‫ﺕ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ‬
‫ﺕ ﻗِﻴ ﹶﻞ ِﻫ ‪‬ﻲ ﺍﹾﻟﻜﹶﺎ ِﻣﻠﹶﺎ ‪‬‬ ‫ﺕ ِﻫ ‪‬ﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﻭ‪‬ﺍﻟﺘ‪‬ﺎﻣ‪‬ﺎ ‪‬‬ ‫ﻱ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ‪:‬ﺍﹾﻟ ﹶﻜِﻠﻤ‪‬ﺎ ‪‬‬ ‫‪ - ٥٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪.( ٧٠٥٣) ،‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻬ ‪‬ﺮ ِﻭ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻮ ﹸﺫ ِﻣﻨ‪‬ـ ‪‬ﻪ ‪)،‬‬ ‫ﺕ ﺍﻟﺸ‪‬ﺎِﻓﻴ‪‬ﺎ ‪‬‬ ‫ﺕ ﺍﹾﻟﻜﹶﺎِﻓﻴ‪‬ﺎ ‪‬‬ ‫ﺱ ‪ ،‬ﻭﻗِﻴ ﹶﻞ ِﻫ ‪‬ﻲ ﺍﻟﻨ‪‬ﺎِﻓﻌ‪‬ﺎ ‪‬‬ ‫ﺐ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺺ ‪‬ﻭﻟﹶﺎ ‪‬ﻋ‪‬ﻴ ‪‬‬ ‫‪‬ﻳ ‪‬ﺪ ‪‬ﺧﹸﻠﻬ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬‬
‫ﺴ‪‬ﻴ ِﺪ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻱ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻘ ﹶﻞ ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻔ ‪‬ﻌﹸﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ِﻣ ‪‬ﻦ ﹶﻛ ‪‬ﻮِﻧ ِﻬ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﺰﻟﹸﻮﺍ ‪‬ﻣ‪‬ﻨ ِﺰﻟﹰﺎ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧﻌ‪‬ﻮ ﹸﺫ ﺑِـ ‪‬‬
‫ﺤ ﹶﻞ ( ﹶﺃ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ِ‬
‫ﺠ ‪‬ﻦ‬
‫ﺲ ‪‬ﻳﻌ‪‬ﻮﺫﹸﻭ ﹶﻥ ِﺑ ِﺮﺟ‪‬ﺎ ٍﻝ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬ ‫ﺠ ‪‬ﻦ } ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﺭﺟ‪‬ﺎ ﹲﻝ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺈ‪‬ﻧ ِ‬ ‫ﺠ ‪‬ﻦ ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻰ ﻓِﻲ ﺳ‪‬ﻮ ‪‬ﺭ ِﺓ ﺍﹾﻟ ِ‬ ‫ﺍﹾﻟﻮ‪‬ﺍﺩِﻱ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ﹶﻛِﺒ ‪‬ﲑ ﺍﹾﻟ ِ‬
‫ﹶﻓﺰ‪‬ﺍﺩ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭ ‪‬ﻫﻘﹰﺎ { ‪.‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪)،‬ﺝ ‪ / ٨‬ﺹ ‪.(٣٣٣‬‬
‫‪ -٥٤‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬
‫‪ - ٥٥‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺭﻗﻢ )‪ . ( ٣٨٦٦‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﻟﻸﻟﺒﺎﱐ‪ ، ( ٤٧٧٧ ) ،‬ﻗﻠﺖ‪:‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ‪.‬‬
‫‪ - ٥٦‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ﺑﺮﻗﻢ )‪ ( ١٨٧٥‬ﻭﻫﻮ ﺻﺤﻴﺢ‬

‫‪٢٢‬‬
‫ﻼ ِﻝ ﻭ‪‬ﺍ ِﻹ ﹾﻛﺮ‪‬ﺍ ِﻡ ﻳ‪‬ﺎ ‪‬ﺣ ‪‬ﻰ ﻳ‪‬ﺎ ﹶﻗﻴ‪‬ﻮ ‪‬ﻡ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
» ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺩﻋ‪‬ـﺎ ﺍﻟﻠﱠـ ‪‬ﻪ ﺑِﺎﺳ‪‬ـ ِﻤ ِﻪ‬
‫ﺠﹶ‬‫ﺽ ﻳ‪‬ﺎ ﺫﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺏ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺳِﺌ ﹶﻞ ِﺑ ِﻪ ﹶﺃ ‪‬ﻋﻄﹶﻰ « ‪.‬‬
‫‪٥٨ ٥٧‬‬
‫ﺍﹾﻟ ‪‬ﻌﻈِﻴ ِﻢ ﺍﱠﻟﺬِﻯ ِﺇﺫﹶﺍ ‪‬ﺩ ِﻋ ‪‬ﻰ ِﺑ ِﻪ ﹶﺃﺟ‪‬ﺎ ‪‬‬
‫ﺛﺎﻧﻴﺎ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﻟﺮ‪‬ﺳ‪‬ﻮﻝ
ﻭﻫﻲ ﹶﺃ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ‪::‬‬
‫ﺴ ‪‬ﻢ ﺍ َْﻷﻭ‪‬ﻝ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﻟﺮ‪‬ﺳ‪‬ﻮﻝ
ﰲ ﺣﻴﺎﺗﻪ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ‪.‬‬
‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﻕ ﺣ‪‬ﺎﻝ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ﻓِﻴﻤ‪‬ـﺎ ‪‬ﻳﻘﹾـ ِﺪ ‪‬ﺭ‬
‫ﺨﻠﹸﻮ ٍ‬
‫ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ﻋ‪‬ﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ِﺑ ‪‬ﺮﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻭِﺑﻜﹸﻞ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺮ « )ﺍﻷﻧﻔﺎﻝ‪ ،(٧٢:‬ﻭِﻟ ﹶﻘ ‪‬ﻮﻟِـ ِﻪ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ِ،‬ﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ »:‬ﻭِﺇ ِﻥ ﺍ ‪‬ﺳﺘ‪‬ﻨ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﻨ‪ ‬‬
‫ﺗﻌﺎﱃ ‪ »:‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﺎﹶﺛ ‪‬ﻪ ﺍﻟﱠﺬِﻱ ﻣِﻦ ﺷِﻴ ‪‬ﻌِﺘ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﺬِﻱ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺪﻭ‪ِ ‬ﻩ ﹶﻓ ‪‬ﻮ ﹶﻛ ‪‬ﺰ ‪‬ﻩ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ ﹶﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ «‬
‫ﺠ ‪‬ﺪ ِﺓ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ »:‬ﻭ‪‬ﺗﻌ‪‬ـﺎ ‪‬ﻭﻧ‪‬ﻮﹾﺍ ‪‬ﻋﻠﹶـﻰ ﺍﻟﹾـﱪ‪‬‬
‫)ﺍﻟﻘﺼﺺ‪ ،(١٥:‬ﻭ ِﻫ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﻗﺒِﻴﻞ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻮ ِﻥ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬
‫‪٥٩‬‬
‫ﻭ‪‬ﺍﻟﺘ‪ ‬ﹾﻘﻮ‪‬ﻯ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻌ‪‬ﺎ ‪‬ﻭﻧ‪‬ﻮﹾﺍ ‪‬ﻋﻠﹶﻰ ﺍ ِﻹﹾﺛ ِﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﺍ ِﻥ « )ﺍﳌﺎﺋﺪﺓ‪.(٢:‬‬
‫ﺴ ‪‬ﻢ ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﻟﺮ‪‬ﺳ‪‬ﻮﻝ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ‪،‬‬
‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﻑ ﻓِﻴﻬ‪‬ﺎ ﺗﺎﻟﻴﺎ ﻭﻫﻲ ﺍﻷﻛﺜﺮ ﺇﺷﻜﺎﻻ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻼ ‪‬‬
‫ﺨﹶ‬‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﺍﹾﻟ ِ‬
‫‪‬ﻭ ‪‬ﺳ‪‬ﻴ ﹾﺄﺗِﻲ ﺍﹾﻟ ﹶﻜ ﹶ‬
‫ﺚ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺒ ‪‬ﺪ ِﺑﺎﹶﻟﻠﱠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻣ‪‬ﺘ ﹶﻘﺮ‪‬ﺑ‪‬ﺎ ِﺑ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ
) ﺍﻟﺘﻘﺮﺏ ﲜـﺎﻩ ﺍﻟـﻨﱯ‬
‫ﺚ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳﺴ‪‬ﺘﻐِﻴ ﹶ‬
‫ﺴ ‪‬ﻢ ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﻭﻣﻜﺎﻧﺘﻪ (‬
‫ﻚ ﹶﺃﹶﺛ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ‬
‫ﻱ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ
ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻔﻌ‪‬ﻞ ﹶﻛﺬﹶﺍ‪ .‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫‪ ،‬ﹶﻛﹶﺄ ﹾﻥ ‪‬ﻳﻘﹸﻮﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇِﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺲ ‪‬ﺑ ﹾﻄﻨ‪‬ـ ‪‬ﻪ‬ ‫ﺠ ‪‬‬‫ﺠ ‪‬ﺮ ﹶﻓ ‪‬‬ ‫ﻚ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃ‪‬ﺑ ‪‬‬
‫ﻒ ِﻣﹾﺜ ﹸﻞ ﻣﺎ ﺭﻭﻱ ﺃﻧﻪ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺇﻟﹶﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫ﺴﹶﻠ ِ‬
‫ﺾ ﺍﻟ ‪‬‬‫‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺤ ‪‬ﻮ ﹶﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺑِﻚ ﺩ‪‬ﺍ ٌﺀ ﻟﹶﺎ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹸﺃ ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬ﺪ‪‬ﺑ‪‬ﻴﹶﻠ ﹸﺔ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‬
‫ﺴﻠِﻴﻤ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ
‪‬ﺗ ‪‬‬
‫‪‬ﺭﺑ‪‬ﻲ ﻟﹶﺎ ﹸﺃ ‪‬ﺷ ِﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺇﹶﻟﻴ‪‬ﻚ ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ‪‬ﻣ ‪‬‬
‫ﺲ ‪‬ﺑ ﹾﻄ‪‬ﻨ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻗ ‪‬ﺪ ‪‬ﺑ ِﺮﺋﹾﺖ ﻣ‪‬ﺎ ﺑِﻚ‬
‫ﺠ ‪‬‬ ‫ﺇﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺑِﻚ ﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻚ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻨِﻲ ِﻣﻤ‪‬ﺎ ﺑِﻲ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ِﻋﱠﻠ ﹲﺔ ‪.٦٠‬‬

‫‪ - ٥٧‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ )‪ ( ١٤٩٧‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬

‫‪ ٥٨‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬
‫‪ -٥٩‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬
‫‪- ٦٠‬ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪ ،‬ﻣﺠ‪‬ﺎﺑِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪ ،‬ﺭﻗﻢ )‪.(١١٢‬‬

‫‪٢٣‬‬
‫ﻒ‪ ،‬ﻭ‪‬ﻧ ِﻘ ﹶﻞ ‪‬ﻋ ‪‬ﻦ‬
‫ﺴﹶﻠ ‪‬‬
‫ﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺩﻋ‪‬ﺎ ِﺑ ِﻪ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻣﻌﻠﻘﺎ‪ ":‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﳌﺮﻭﺫﻱ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪‬ﻭ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ‪ .‬ﹶﻓِﺈ ﹾﻥ‬ ‫ﺴ ِ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ﻓِﻲ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﻉ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ‬ ‫ﺤ‪‬ﺒِﺘ ِﻪ ‪‬ﻭِﺑ ‪‬ﻤﻮ‪‬ﺍﹶﻟﺎِﺗ ِﻪ ‪‬ﻭِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ ﹶﻓﻠﹶـﺎ ﻧِـﺰ‪‬ﺍ ‪‬‬
‫ﲔ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﺑِﺎﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ ‪‬ﻭِﺑ ‪‬ﻤ ‪‬‬
‫ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳِﻠ ‪‬‬
‫ﻉ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ‬
‫ﺤ ﱡﻞ ﺍﻟ‪‬ﻨﺰ‪‬ﺍ ِ‬ ‫ﺍﻟﻄﱠﺎِﺋ ﹶﻔ‪‬ﺘ‪‬ﻴ ِﻦ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑﺬﹶﺍِﺗ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫‪٦١‬‬
‫ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ "‪.‬‬
‫ﺖ‪:‬ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﻴﻴﺪ ﻧﻈﺮ‪،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟـﺬﻳﻦ ﺩﻋـﻮﺍ ‪‬ـﺬﺍ ﺍﻟـﺪﻋﺎﺀ ﱂ ﻳـﺬﻛﺮﻭﺍ ﺫﻟـﻚ‬
‫ﻗﻠ ‪‬‬
‫ﺍﻟﺘﻔﺼﻴﻞ‪،‬ﻓﺎﻟﺮﺍﺟ ‪‬ﺢ ﺍﻟﻌﻤﻮ ‪‬ﻡ‪،‬ﻭﻫﻮ ﺟﻮﺍﺯ ﺍﻷﻣﺮﻳﻦ‪.‬‬
‫ﺕ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ
‬
‫ﺴ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍِﺑ ‪‬ﻊ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ِﺑﺬﹶﺍ ِ‬
‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﻛﻘﻮﻟﻨﺎ‪:‬ﻳﺎ ﳏﻤﺪ ﺃﻏﺜﲏ‪ .‬ﺃﻭ ﺍﻟﻘﻮﻝ‪":‬ﻳﺎ ﳏﻤﺪ ﺇﱐ ﺃﺗﻮﺟﻪ ﺑﻚ ﺇﱃ ﺍﷲ"‪ ٦٢‬ﺑﻌﺪ ﻣﻮﺕ ﺍﻟـﻨﱯ
‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻮﻃﻦ ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﻘﻮﻡ ﻭﺳﻨﺄﰐ ﻋﻠﻰ ﺑﻴﺎﻧﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﺨ ﹾﻠ ِﻖ‪:‬‬
‫ﻉ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺑِﺎﹾﻟ ‪‬‬
‫ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ‪‬‬
‫ﺻ ‪‬ﻮ ٍﺭ‪:‬‬
‫ﺨ ﹾﻠ ِﻖ ‪ -‬ﻓِﻴﻤ‪‬ﺎ ﹶﻻ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪ -‬ﺗﻜﹸﻮ ﹸﻥ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻊ ‪‬‬
‫ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﹾﻟ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪ ‬ﹶﻞ ِﺑ ِﻪ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪.‬‬
‫ﺞ ﺍﹾﻟ ﹸﻜ ‪‬ﺮ‪‬ﺑ ِﺔ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ﺍﻟﻠﱠ ‪‬ﻪ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ‪‬ﺗ ﹾﻔﺮِﻳ ‪‬‬
‫ﹶﺃﻭ‪‬ﹸﻟﻬ‪‬ﺎ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺝ ﹸﻛ ‪‬ﺮ‪‬ﺑﺘِـﻲ ‪ .‬ﻭﻫ‪‬ـ ‪‬ﻮ ‪‬ﻋﻠﹶـﻰ ﻫ‪‬ـﺬﹶﺍ ﺳ‪‬ـﺎِﺋ ﹲﻞ ِﻟﻠﱠـ ِﻪ‬
‫ﻚ ﻓﹶـ ‪‬ﺮ ‪‬‬
‫ﹶﻛ ﹶﻘﻮ‪‬ﻝ ﺍﹾﻟﻘﹶﺎﺋِﻞ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺑﺠ‪‬ﺎ ِﻩ ‪‬ﺭﺳ‪‬ﻮِﻟ ‪‬‬
‫ﺴ‪‬ﺘﻐِﻴﺜﹰﺎ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ‪ .‬ﻭﹶﻗ ِﺪ ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟـﺼ‪‬ﻮ ‪‬ﺭ ﹶﺓ‬
‫ﺲ ‪‬ﻣ ‪‬‬ ‫ﺚ ِﺑ ِﻪ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘﻐِﻴ ﹲ‬ ‫‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺖ ﺍ ‪‬ﺳﺘِﻐ‪‬ﺎﹶﺛ ﹰﺔ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ؛ ‪‬ﻭﹶﻟﻜِـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺴ ِ‬ ‫ﺖ ِﺷ ‪‬ﺮﻛﹰﺎ‪َِ ،‬ﻷ‪‬ﻧﻬ‪‬ﺎ ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻼﹶﺛ ِﺔ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ٍﻝ‪:٦٣‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ﹶﺛ ﹶ‬‫ﺤ ﱢﻞ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺚ ﺍﹾﻟ ِ‬ ‫ﺴﹶﺄﹶﻟ ِﺔ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ﺣ‪‬ﺎﻝ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬‬
‫ﺤ‪‬‬‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍ َْﻷﻭ‪ ‬ﹸﻝ‪ :‬ﺟﻮ‪‬ﺍ ‪‬ﺯ ﺍﻟﺘ‪ ‬ﻮﺳ‪ِ ‬ﻞ ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬

‫‪ - ٦١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪.(٢٦٤‬‬

‫‪ -٦٢‬ﻳﻘﻮﻝ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ‪:‬ﺻﻴﻐﺔ ﺍﻟﺘﻮﺳﻞ ﺃﻓﻀﻞ ﻭﺃﻛﺜﺮ ﺗﺄﺩﺑﹰﺎ ﻣﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣـﻦ ﺻـﻴﻐﺔ‬
‫ﺍﻻﺳﺘﻐﺎﺛﺔ ﻛﻄﻠﺐ ﺍﳌﺪﺩ ﻭﳓﻮﻩ‪http://www.bouti.net/qsearch.php:( ٢٠٠٨/٠٥/١٠).‬‬
‫‪ -٦٣‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬

‫‪٢٤‬‬
‫ﻱ‪،‬ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ‬
‫ﺴ ‪‬ﻤﻬ‪‬ﻮ ِﺩ ‪‬‬
‫ﻼِﻧ ‪‬ﻲ‪،‬ﻭ‪‬ﺍﻟ ـ ‪‬‬
‫ﺴ ﹶﻄ ﱠ‬
‫ﻱ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﺴ‪‬ﺒ ِﻜ ‪‬ﻲ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻜ ‪‬ﺮﻣ‪‬ﺎِﻧ ‪‬ﻲ‪،‬ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﻚ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ـﺎﻝ ِﺑ ـ ِﻪ ﻣ‪‬ﺎِﻟ ‪‬‬
‫ـﻪ ﹶﻗـ‬
‫ﻭﺑـ‬
‫ﻱ ‪ . ٦٤‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ ﺍﳌﺪﺧﻞ‪:‬‬ ‫ﺠ ‪‬ﺰ ِﺭ ‪‬‬
‫ﺝ‪،‬ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟﺤ‪‬ﺎ ‪‬‬
‫ﻂ ﺃﹶ ‪‬ﺣﻤ‪‬ـﺎ ِﻝ ﺍﻟﹾـﹶﺄ ‪‬ﻭﺯ‪‬ﺍ ِﺭ ‪‬ﻭﹶﺃﹾﺛﻘﹶـﺎ ِﻝ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﺤ‪‬ـ ﱡﻞ ﺣ‪‬ـ ﱢ‬ ‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫"ﻓﹶﺎﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺑ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻭ ِﻋ ﹶﻈ ‪‬ﻤﻬ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ِﻪ ﻟﹶـﺎ‬ ‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺨﻄﹶﺎﻳ‪‬ﺎ ؛ ِﻟﹶﺄ ﱠﻥ ‪‬ﺑ ‪‬ﺮ ﹶﻛ ﹶﺔ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺏ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ ﱡﺬﻧ‪‬ﻮ ِ‬
‫ﺠ ﹾﺄ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‬
‫ﺸ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ﹾﻠ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِ‬
‫ﺠﻤِﻴ ِﻊ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﺐ‪،‬ﺇ ﹾﺫ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻳ‪‬ﺘﻌ‪‬ﺎ ﹶﻇ ‪‬ﻤﻬ‪‬ﺎ ﹶﺫ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻣﺘِـ ِﻪ‬‫ﺤ ِﺮ ‪‬ﻣﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ِﺑ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ‪‬ﺭ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ِﺔ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ِﺑ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻗ ‪‬ﻮ ﹶﻝ‬
‫ﺤﺮ‪‬ﻭ ‪‬ﻡ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻑ ‪‬ﻫﺬﹶﺍ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﲔ ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍ ‪‬ﻋ‪‬ﺘ ﹶﻘ ‪‬ﺪ ِﺧﻠﹶﺎ ‪‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﲔ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ِﻋ‪‬ﻨﺪ‪‬ﻙ ﺁ ِﻣ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺂﺅ‪‬ﻭﻙ‪ ‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍﺳ‪‬ـ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ‬ ‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ .. »:‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻒ ِﺑﺒ‪‬ﺎﺑِـ ِﻪ‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ« )ﺍﻟﻨﺴﺎﺀ‪،(٦٤:‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ‪‬ﻩ ‪‬ﻭ ‪‬ﻭﻗﹶـ ‪‬‬
‫ﻒ ﺍﹾﻟﻤِﻴﻌ‪‬ﺎ ِﺩ‪ ،‬ﻭﹶﻗ ‪‬ﺪ‬
‫‪‬ﻭ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻣ‪‬ﻨ ‪‬ﺰ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِ‬
‫ﻒ ِﺑﺒ‪‬ﺎِﺑ ِﻪ ‪‬ﻭ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﻟﹶـﺎ‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺑِﺎﻟ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ِﺔ ِﻟ ‪‬ﻤ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ‪‬ﻩ ‪‬ﻭ ‪‬ﻭﹶﻗ ‪‬‬
‫ﺏ ﺇﻟﱠﺎ ﺟ‪‬ﺎ ِﺣ ‪‬ﺪ ﻟِﻠﺪ‪‬ﻳ ِﻦ ‪‬ﻣﻌ‪‬ﺎِﻧ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ‪‬ﻭِﻟ ‪‬ﺮﺳ‪‬ـﻮِﻟ ِﻪ
‪‬ﻧﻌ‪‬ـﻮ ﹸﺫ ِﺑﺎﹶﻟﻠﱠـ ِﻪ ﻣِـ ‪‬ﻦ‬ ‫ﻚ ﻓِﻴ ِﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﺗ‪‬ﺎ ‪‬‬
‫ﺸ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﺮﻣ‪‬ﺎ ِﻥ"‬
‫ﺍﹾﻟ ِ‬ ‫‪٦٥‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ‪:‬‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ‬
‫ﺍﻋﻠﻢ‪:‬ﺃﻧ‪‬ﻪ ﳚﻮﺯ ﻭﳛﺴﻦ ﺍﻟﺘﻮﺳ‪‬ﻞ‪،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ‪،‬ﻭﺍﻟﺘﺸﻔﹼﻊ ﺑﺎﻟﻨ ‪‬‬
‫ﺇﱃ ﺭﺑ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪.‬ﻭﺟﻮﺍﺯ ﺫﻟﻚ ﻭﺣﺴﻨﻪ ﻣـﻦ ﺍﻷﻣـﻮﺭ ﺍﳌﻌﻠﻮﻣـﺔ ﻟﻜـ ﹼﻞ ﺫﻱ‬
‫ﺩﻳﻦ‪،‬ﺍﳌﻌﺮﻭﻓﺔ ﻣﻦ ﻓﻌﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪،‬ﻭﺳﲑ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﲔ‪،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﻮﺍ ‪‬ﻡ ﻣﻦ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺟﺎﺋﺰ ﰲ ﻛ ﹼﻞ ﺣﺎﻝ‪ ..:‬ﰲ ﻣﺪ‪‬ﺓ‬
‫ﺍﳌﺴﻠﻤﲔ‪ .‬ﻓﺈ ﹼﻥ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺎﻟﻨ ‪‬‬
‫ﺣﻴﺎﺗﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﺑﻌﺪ ﻣﻮﺗﻪ‪،‬ﰲ ﻣﺪ‪‬ﺓ ﺍﻟﱪﺯﺥ‪،‬ﻭﺑﻌـﺪ ﺍﻟﺒﻌـﺚ ﰲ ﻋﺮﺻـﺎﺕ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻭﺍﳉﻨ‪‬ﺔ‪،‬ﻭﻫﻮ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬ﺍﻟﻨﻮﻉ ﺍﻷﻭ‪‬ﻝ‪:‬ﺃﻥ ﻳﺘﻮﺳ‪‬ﻞ ﺑﻪ ؛ ﲟﻌﲎ ﺃ ﹼﻥ ﻃﺎﻟـﺐ ﺍﳊﺎﺟـﺔ‬

‫‪ - ٦٤‬ﺍﻟﻘﺴﻄﻼﱐ ‪ ، ٣٠٤ / ٨‬ﻭﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ‪ ، ٢٧٤ / ٨‬ﻭﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ‪ ، ٣٠٥ - ٣٠٣ / ٨‬ﻭﻭﻓﺎﺀ ﺍﻟﻮﻓـﺎ ‪/ ٣‬‬
‫‪ ، ١٣٧٦ ، ١٣٧٢ ، ١٣٧١‬ﻭﺍﳌﺪﺧﻞ ﻻﺑﻦ ﺍﳊﺎﺝ ‪. ٢٤٩ / ٢‬ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ‪٤٣٦ / ١ ،‬‬
‫‪ - ٦٥‬ﺍﳌﺪﺧﻞ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪.(٣٩٤‬‬

‫‪٢٥‬‬
‫ﻳﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‪،‬ﺃﻭ ﲜﺎﻫﻪ‪،‬ﺃﻭ ﺑﱪﻛﺘﻪ‪،‬ﻓﻴﺠﻮﺯ ﺫﻟﻚ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ‪،‬ﻭﻗـﺪ ﻭﺭﺩ ﰲ‬
‫‪٦٦‬‬
‫ﻛ ﹼﻞ ﻣﻨﻬﺎ ﺧﱪ ﺻﺤﻴﺢ ‪.‬‬
‫ﲔ ِﺑﹶﺄ ِﺩﱠﻟ ٍﺔ ﹶﻛِﺜ ‪‬ﲑ ٍﺓ‪ِ ،‬ﻣ‪‬ﻨﻬ‪‬ﺎ‪:‬‬
‫ﺤ ‪‬‬
‫ﺠﻮ‪‬ﺍ ِﺯ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛﺔِ ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﺪ‪‬ﻝ ﺍﹾﻟﻘﹶﺎِﺋﻠﹸﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﻚ‬
‫ﲔ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﻟـﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﻚ ِﺑ ‪‬‬ ‫ﻼ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺼﹶ‬ ‫ﺝ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﻣﺎ ﺭﻭﻱ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻯ ‪ . ٦٧" ...‬ﻭﻫﻮ ﺿﻌﻴﻒ‪.‬‬ ‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬ﻤﺸ‪‬ﺎ ‪‬‬ ‫ﻚ ِﺑ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺐ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬ ‫ﺖ ﹶﺃ ‪‬ﺳﺪِ ﺑﻦ ﻫ‪‬ﺎ ِﺷ ٍﻢ ﹸﺃ ‪‬ﻡ ‪‬ﻋِﻠ ‪‬ﻲ ﺑﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﺖ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹸﺔ ﺑﻨ ‪‬‬
‫ﻭﻣﺎ ﺭﻭﻱ ﺃﻧﻪ ﳌﺎ ﻣ‪‬ﺎ‪‬ﺗ ‪‬‬
‫ﺤﻴِﻲ‬
‫ﺲ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﹾﺃ ِﺳﻬ‪‬ﺎ‪،‬ﻭﺟﻠﺲ ﰲ ﻗﱪﻫﺎ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬ ‫ﺠﹶﻠ ‪‬‬
‫‪ ،‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓ ‪‬‬
‫ﺕ‪،‬ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ُﻷﻣ‪‬ﻲ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ﺑﻨ ِ‬
‫ﺖ ﹶﺃ ‪‬ﺳ ٍﺪ‪،‬ﻭﹶﻟﻘﱢ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣﺠ‪‬ﺘ‪‬ﻬﺎ‪ ،‬ﻭ ‪‬ﻭﺳ‪‬ـ ‪‬ﻊ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ـﺎ‬ ‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺣ ‪‬ﻲ ﻻ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫‪‬ﻭ‪‬ﻳﻤِﻴ ‪‬‬
‫ﲔ ‪‬ﻭ ﹶﻛﺒ‪‬ـ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ـﺎ‬
‫ﻚ ﹶﺃ ‪‬ﺭﺣ‪‬ـ ‪‬ﻢ ﺍﻟـﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫ﻚ ﻭ‪‬ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒﻠِﻲ‪ ،‬ﹶﻓِﺈﻧ‪ ‬‬
‫ﺤﻖ‪ ‬ﻧِﺒﻴ‪ ‬‬
‫‪‬ﻣ ‪‬ﺪ ‪‬ﺧ ﹶﻠﻬ‪‬ﺎ‪ِ،‬ﺑ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﻋ‪‬ـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ " ‪.٦٨‬‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ‪‬ﺭ ِ‬
‫ﺱ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﺪ ‪‬ﻫ ‪‬ﻮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﺎ‪،‬ﻭﹶﺃ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﻫﺎ ﺍﻟﱠﻠ ‪‬‬
‫ﻗﻠﺖ‪:‬ﻭﻫﻮ ﺿﻌﻴﻒ‪.‬‬
‫ﻗﻠـﺖ‪:‬ﻭﻫـﻮ‬ ‫‪٦٩‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺘِﻲ"‪.‬‬
‫ﺚ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪ :‬ﻣ ‪‬ﻦ ﺯ‪‬ﺍ ‪‬ﺭ ﹶﻗ‪‬ﺒﺮِﻱ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ﺍ َْﻷ ِﺩﱠﻟ ِﺔ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ‪.‬‬

‫‪ - ٦٦‬ﺍﻧﻈﺮ ﺷِﻔﺎ ُﺀ ﺍﻟﺴﻘﺎ ِﻡ ﰲ ﺯﻳﺎﺭﺓ ‪‬ﺧ‪‬ﻴ ِﺮ ﺍﻷﻧﺎﻡ‪ -‬ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‬

‫‪ -٦٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ )‪ ( ٨٢٧‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺑﺮﻗﻢ )‪ (٢٩١٩٥‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ )‪ (١١٤٥٥‬ﻭﻋﻤـﻞ‬
‫ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻻﺑﻦ ﺍﻟﺴﲏ ﺑﺮﻗﻢ )‪٨٤‬ﻭ‪ (٨٥‬ﻭﻫﻮ ﺿﻌﻴﻒ‪.‬ﺍﻷﺷﺮ‪:‬ﺍﻟﻄﻐﻴﺎﻥ ﺑﺎﻟﻨﻌﻤﺔ =ﺍﻟﺒﻄﺮ‪:‬ﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﳊﻖ ﻓﻼ ﻳﻘﺒﻠﻪ‪ .‬ﻭﰲ‬
‫ﻧﺘﺎﺋﺞ ﺍﻷﻓﻜﺎﺭ ﻟﻠﺼﻨﻌﺎﱐ )‪ ( ١/٧٢‬ﻗﺎﻝ ﻋﻨﻪ‪ :‬ﺣﺴﻦ ‪.‬ﻭﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻹﺣﻴﺎﺀ ﻟﻠﻌﺮﺍﻗﻲ)ﺝ ‪ / ٣‬ﺹ ‪ (٩٠‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ﻑ ﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ‪ .‬ﻭﻗﺪ ﺣﺴﻨﻪ‬
‫ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ‪ .‬ﻭﰲ ﻋﻠﻞ ﺍﳊﺪﻳﺚ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ﺑﺮﻗﻢ ) ‪ (٢٠٩٦‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑِﻲ‪ :‬ﻣ ‪‬ﻮﻗﹸﻮ ‪‬‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪ (٣٧‬ﻭﺗﻜﻠﻢ ﻋﻠﻴﻪ ﻣﻄﻮﻻ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺁﺧـﺮﻩ‬
‫ﻭﻋﻠﻴﻪ ﻓﻠﻚ ﺃﻥ ﺗﻘﻮﻝ‪:‬ﺇﻥ ﻣﻦ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳊﻔﺎﻅ ﻛﺎﻟﺪﻣﻴﺎﻃﻲ ﻭﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻭﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻭﻗﺒﻠﻬﻢ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ‬
‫ﺍﺑﻦ ﺧﺰﳝﺔ ﺍﻟﺬﻱ ﺻﺤﺤﻪ ؛ ﻭﺍﻟﻘﻮﻝ ﻗﻮﳍﻢ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺣﻠﻴﻔﻬﻢ‪ ،‬ﻭﻗﻮﺍﻋﺪ ﺍﳊﺪﻳﺚ ﻣﺆﻳﺪﺓ ﳍﻢ‪ ،‬ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ‬
‫ﻒ‪.‬‬
‫ﺚ ﺿﻌﻴ ‪‬‬
‫‪ .‬ﻗﻠﺖ‪:‬ﻭﰲ ﺑﻌﺾ ﻛﻼﻣﻪ ﻧﻈﺮ ﻭﺗﺴﺎﻫﻞ ﻭﺷﻄﻂ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺣﺪﻳ ﹲ‬
‫‪ - ٦٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪) -‬ﺝ ‪ / ١٨‬ﺹ ‪ (٨٢‬ﺑﺮﻗﻢ )‪ ،( ٢٠٣٢٤‬ﻭﻓﻴﻪ ﺭﻭﺡ ﺑﻦ ﺻﻼﺡ ﻓﻴﻪ ﺿﻌﻒ ﻛﻤﺎ ﰲ ﻟـﺴﺎﻥ‬
‫ﺍﳌﻴﺰﺍﻥ ] ﺟﺰﺀ ‪ - ٢‬ﺻﻔﺤﺔ ‪ [ ٤٦٥‬ﺑﺮﻗﻢ)‪ ،(١٨٧٦‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳـﺚ ﺍﻟﺘﻮﺳـﻞ‬
‫ﻭﺍﻟﺰﻳﺎﺭﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٢‬ﲢﺴﲔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺭﻭﺡ ﺑﻦ ﺻﻼﺡ ﻓﺘﻌﺴﻒ ﰲ ﺫﻟﻚ ‪.‬‬
‫‪- ٦٩‬ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ (٢٧٢٧) ٢٧٨/٢‬ﻭﺍﻟﺪﻭﻻﰊ ‪ ٦٤/٢‬ﻭﺍ‪‬ﻤﻊ ‪ ٢/٤‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪ ٢٦٧/٢‬ﻭﺍﺑﻦ ﻋـﺪﻱ ﰲ ﺍﻟﻜﺎﻣـﻞ‬
‫‪ ٢٣٥٠/٦‬ﻭﺍﻹﲢﺎﻑ ﻟﻠﺰﺑﻴﺪﻱ‪ ٤١٦/٤‬ﻭ‪ ٤١٧‬ﻭ‪ ٣٦٣/١٠‬ﻭﺑﻨﺤﻮﻩ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪ ٢٢٤/٢‬ﻭﺍﻟﺒﻴﻬﻘـﻲ ﰲ ﺍﻟـﺴﻨﻦ‬

‫‪٢٦‬‬
‫ﺕ ‪ -‬ﻋﻠﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﺖ ‪ -‬ﻭﻓِﻰ ِﺭ ‪‬ﻭﺍ‪‬ﻳ ِﺔ ‪‬ﻣ ‪‬ﺮ ‪‬ﺭ ‪‬‬
‫ﺝ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ »:‬ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺚ ﺍﹾﻟ ِﻤ ‪‬ﻌﺮ‪‬ﺍ ِ‬
‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭﺭ‪ ‬ﺩ ِﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳ ِ‬
‫ﺼﻠﱢﻰ ﻓِﻰ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ «‪.‬‬
‫‪٧٠‬‬
‫ﺐ ﺍ َﻷ ‪‬ﺣ ‪‬ﻤ ِﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻯ ﺑِﻰ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ﹶﻜﺜِﻴ ِ‬ ‫ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﹸﺃ ‪‬ﺳ ِﺮ ‪‬‬
‫ﺕ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ‬
‫ﺖ ﹶﺃ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ »:‬ﻣ ‪‬ﺮ ‪‬ﺭ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ﺍﻟ‪‬ﺘ‪‬ﻴ ِﻤ ‪‬ﻰ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻯ ﺑِﻰ «‪" . ٧١‬ﻭﺍﻟﺼﻼ ﹸﺓ ﺗﺴﺘﺪﻋﻰ ﺑﺪﻧﹰﺎ ﺣﻴﹰﺎ‪،‬ﻓﻨﺒﻴﻨﺎ‬ ‫ﺕ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﹸﺃ ‪‬ﺳ ِﺮ ‪‬‬
‫ﺼﻠﱢﻰ ﻓِﻰ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﻣ ‪‬ﺮ ‪‬ﺭ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫‪ -
-‬ﺃﻭﱃ ‪‬ﺬﻩ ﺍﳊﻴﺎﺓ‪،‬ﻭﺍﻻﺳﺘﻐﺎﺛ ﹸﺔ ﺑﻪ ﰲ ﺣﻴﺎﺗِﻪ
ﺛﺎﺑﺘﺔ ﺑﺎﻟﺪﻋﺎ ِﺀ‪،‬ﻓﻜﺬﻟﻚ ﺑﻌـﺪ ﺍﻧﺘﻘﺎﻟِـﻪ‬
‫ﻭﺭﻓﺎﻗﻪ" ‪.‬‬
‫‪٧٢‬‬

‫ﲔ ‪‬ﻳ‪‬ﺒﱢﻠﻐ‪‬ﻮﻧِﻲ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻲ ﺍﻟـﺴ‪‬ﻼ ‪‬ﻡ‬ ‫ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻣﺎ ﺭﻭﻱ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ﻣ‪‬ﻼِﺋ ﹶﻜ ﹰﺔ ‪‬ﺳﻴ‪‬ﺎ ِﺣ ‪‬‬
‫ﺽ‬
‫ﺙ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻭﻓﹶﺎﺗِﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﺪ ﹸ‬‫ﺤ ‪‬ﺪﺛﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﷲ
‪ :‬ﺣﻴ‪‬ﺎﺗِﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺕ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﺍﺳ‪‬ـ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ٍﺮ ‪‬ﺣ ِﻤ ‪‬ﺪ ‪‬‬
‫‪‬ﻋﹶﻠ ‪‬ﻲ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ﹸﻜ ‪‬ﻢ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﹶﻟ ﹸﻜ ‪‬ﻢ"‪. ٧٣‬‬
‫ﺚ ﺁ ِﺧ ‪‬ﺮ ‪‬ﻩ ﹶﻻ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﷲِ ِﺇ ﱠﻻ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ِﺑﻬ‪‬ـﺬﹶﺍ‬
‫ﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ ﻋﻘﺒﻪ‪ :‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺤ‪‬ﺪِﻳ ﹸ‬
‫ﺍ ِﻹ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﺗﻀﻌﻴﻒ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲝﺠﺔ ﺃﻧﻪ ﺭﻭﻱ ﻋﻦ ﻏـﲑ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰉ ﺭﻭﺍﺩ ﺍﳌﻜﻲ ﺩﻭﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻓﺎﻋﺘﱪﻫﺎ ﺷﺎﺫﺓ ﺃﻭ ﻣﻨﻜﺮﺓ ‪.٧٤‬‬

‫ﺍﻟﻜﱪﻯ ‪ ٢٤٥/٥‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ ٤٠٦/١٢‬ﻭﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ )‪ (١٢٥٣‬ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ )‪ ( ٤١٥٤‬ﻭﺗـﺎﺭﻳﺦ‬

‫ﺟﺮﺟﺎﻥ ﻟﻠﺴﻬﻤﻲ‪ ٢٢٠‬ﻭ‪ ٤٣٤‬ﻭﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻤﻨﺎﻭﻱ)‪ (٨٧١٥‬ﻭﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ ‪ ٩٦-٩٥/٥‬ﻭﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ‬
‫ﻟﻠﺴﺨﺎﻭﻱ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٤٩‬ﺑﺮﻗﻢ )‪ (١١٢٥‬ﻭﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌـﻲ ﺍﻟﻜـﺒﲑ ‪) -‬ﺝ ‪ / ٣‬ﺹ‬
‫‪ (٢٥٦‬ﻭﺍﻧﻈﺮ ﲣﺮﳚﻪ ﻣﻄﻮﻻ ﰲ ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٢٩٩-٢٩٣‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ‪ .‬ﻭﻗﻮﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ‬
‫ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ‪) -‬ﺝ ‪ / ١١‬ﺹ ‪(٢١٢‬ﻭ)ﺝ ‪ / ١٤‬ﺹ ‪.(٤٠٨‬ﻭﻗﺪ ﺣﻜﻢ ﻋﻠﻴﻪ ﺍﻷﻟﺒﺎﱐ ﺑﺎﻟﻮﺿﻊ ﰱ ﺿـﻌﻴﻒ ﺍﳉـﺎﻣﻊ‬
‫)‪ (٥٦٠٧‬ﻓﻮﻫﻢ !!‬
‫‪ - ٧٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪.( ٦٣٠٦‬‬
‫‪ - ٧١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪( ٦٣٠٨‬‬
‫‪ - ٧٢‬ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ﰲ ﳏﺎﻛﻤﺔ ﺍﻷﲪﺪﻳﻦ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪(١١٩‬‬
‫‪ - ٧٣‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ‪) - ١٤-١‬ﺝ ‪ / ٢‬ﺹ ‪ (٤٥٨‬ﺑﺮﻗﻢ)‪ (١٩٢٥‬ﻭﺍﻹﲢﺎﻑ ‪ ١٧٦/٩‬ﻭ‪ ١٧٧‬ﻭﻣﻄﺎﻟﺐ )‪ (٣٨٥٣‬ﻭﺇﲢﺎﻑ‬
‫ﺍﳋﲑﺓ ﺍﳌﻬﺮﺓ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣٠‬ﺑﺮﻗﻢ)‪ (٦٤١٢‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫‪ ٧٤‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ )ﺝ ‪ / ٢‬ﺹ ‪ ، (٤٧٤‬ﺭﻗﻢ)‪ ،(٩٧٥‬ﺍﳊﻮﻳﲏ‪ ،‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ‪)،‬ﺝ ‪ / ٢‬ﺹ ‪.(١٦‬‬

‫‪٢٧‬‬
 ‫ﻭﺟﻮﺩ ﺍﻟﻌﺮﺍﻗﻲ ﺳﻨﺪﻩ‪،٧٥‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺻﺤﻴ ‪‬ﺢ ﺇﺳﻨﺎﺩﻩ ‪. ٧٦‬‬
‫ﻗﻠﺖ‪:‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﺣﺴﻦ ﻋﻠﻰ ﺍﻷﻗﻞ ﻷﻣﻮﺭ‪:‬‬
‫‪٧٧‬‬
‫ﺍﻷﻭﻝ‪ -‬ﺃﻥ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺗﻮﺛﻴﻖ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰉ ﺭﻭﺍﺩ ﺍﳌﻜﻰ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ -‬ﻫﻨﺎ ﻋﻨﺪﻧﺎ ﺣﺪﻳﺜﺎﻥ ﺑﺴﻨﺪ ﻭﺍﺣﺪ ﻟﻴﺲ ﺇﻻ‪،‬ﻓﻼ ﻋﻼﻗﺔ ﻟﻪ ﺑﺰﻳﺎﺩﺓ ﺍﻟﺜﻘـﺎﺕ‪،‬ﺇﺫ ﺯﻳـﺎﺩﺓ‬
‫ﺍﻟﺜﻘﺎﺕ ﺗﻜﻮﻥ ﻋﺎﺩﺓ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﺯﻳﺎﺩﺓ ﻭﻧﻘﺼﹰﺎ‪،‬ﻭﻟﻴﺲ ﰲ ﺣﺪﻳﺜﲔ ﳐﺘﻠﻔﲔ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ ‪.‬‬
‫ﺺ ﻋﺎﱂ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻋﻠﻰ ﺗﻀﻌﻴﻒ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪،‬ﻓﺪ ﱠﻝ ﻋﻠﻰ‬
‫ﺍﻟﺜﺎﻟﺚ‪ -‬ﺃﻧﻪ ﱂ ﻳﻨ ‪‬‬
‫ﻗﺒﻮﳍﺎ ﻋﻨﺪﻫﻢ‪،‬ﺑﻞ ﻧﺼﻮﺍ ﻋﻠﻰ ﺗﻘﻮﻳﺘﻬﺎ‪.‬‬
‫ﷲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰِﻧ ‪‬ﻲ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬
‫ﺍﻟﺮﺍﺑﻊ ‪ -‬ﻫﻨﺎﻙ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻣﺮﺳﻞ ﺭﻭﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺽ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ﹸﻜ ‪‬ﻢ‬
‫ﺙ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻭﻓﹶﺎﺗِﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺤ ‪‬ﺪﺛﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﷲ
‪ ":‬ﺣﻴ‪‬ﺎﺗِﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻟﹶ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺍِ‬
‫‪٧٨‬‬
‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ " ‪.‬‬‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﻴ ٍﺊ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬‬‫ﺴ ٍﻦ ‪‬ﺣ ِﻤ ‪‬ﺪ ‪‬‬ ‫ﹶﻓﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮﺝ‪ِ ‬ﺍﺑ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎﺭ‪‬ﻙ ﻓِﻲ ﺍﻟ ‪‬ﺰﻫ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳﻖ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِﻤ‪‬ﻨﻬ‪‬ﺎ ِﻝ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺳ‪‬ـ ِﻤ ‪‬ﻊ ﺳ‪‬ـﻌِﻴ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﺸ‪‬ﻴ ﹰﺔ‪،‬ﹶﻓ‪‬ﻴ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻬ ‪‬ﻢ‬
‫ﺽ ﻓِﻴ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹸﺃ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ ﻏﹸـ ‪‬ﺪ ‪‬ﻭ ﹰﺓ ‪‬ﻭﻋ‪‬ـ ِ‬ ‫ﺲ ِﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮ ٍﻡ ِﺇﻟﱠﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺐ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ ":‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸﻬِﻴ ٍﺪ ‪‬ﻭ ِﺟﹾﺌﻨ‪‬ﺎ‬ ‫ﻒ ِﺇﺫﹶﺍ ﺟِﹾﺌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ِﺑ ‪‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪،‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ِﺑﺴِﻴﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‪ِ،‬ﻟ‪‬ﻴ ‪‬‬
‫ﺷﻬِﻴﺪ‪‬ﺍ " "‪،٧٩‬ﻭﻳﻘﻮﻳﻪ ﺃﻳﻀﹰﺎ ﺣﺪﻳﺚ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ‪»:‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬‬ ‫ِﺑ ‪‬‬
‫ﻼ ‪‬ﻡ «‪.٨٠‬‬
‫ﺴﹶ‬‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ ‪‬ﻰ ِﺇ ﱠﻻ ‪‬ﺭ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ ‪‬ﻰ ﺭ‪‬ﻭﺣِﻰ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ‪‬ﻳ ‪‬‬

‫‪ -٧٥‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪ (٣٠٨‬ﻭ)‪.(٢٩٧/٣‬‬

‫‪-٧٦‬ﺍﳋﺼﺎﺋﺺ‪(٤٩١/٢) ،‬‬
‫‪ -٧٧‬ﺍﻧﻈﺮ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ] ﺝ‪ - ١٨‬ﺹ ‪ [ ١٣٦‬ﺑﺮﻗﻢ)‪.( ٣٤٤٧‬‬
‫‪ - ٧٨‬ﺃﺧﺮﺟﻪ ﰲ ﺑﻐﻴﺔ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺯﻭﺍﺋﺪ ﻣﺴﻨﺪ ﺍﳊﺎﺭﺙ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٨٨٤‬ﺑﺮﻗﻢ)‪ (٩٥٣‬ﻭﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ‬
‫ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٥‬ﺑﺮﻗﻢ )‪٢٤‬ﻭ‪ (٢٥‬ﻣﻦ ﻃﺮﻕ ﻋﻨﻪ ﻭﻫﻮ ﺻﺤﻴﺢ ﻣﺮﺳﻞ ﳑﺎ ﻳﻘﻮﻱ ﺑﻴﻘﲔ ﺣـﺪﻳﺚ‬
‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻭﻳﺮ ‪‬ﺩ ﺍﻟﻮﻫﻢ ﻋﻨﻪ‬
‫‪ - ٧٩‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪ (٢٧٩‬ﻭﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷـﺮﺡ ﺻـﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ ‪) -‬ﺝ ‪ / ٢١‬ﺹ‬
‫‪١٦٠‬ﻭ‪ ( ١٦٢‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣٤٥‬ﻭﺳﻜﺘﻮﺍ ﻋﻠﻴﻪ ‪ .‬ﻭﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﹶﺎِﺋ ‪‬ﻖ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ)‪ (١٧٧٨‬ﻭﻓﻴﻪ ﺭﺟﻞ‬
‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﱂ ﻳﺴ َ‪‬ﻢ ‪.‬‬
‫‪ - ٨٠‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٢٠٤٣‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻟﻐﲑﻩ ‪.‬‬

‫‪٢٨‬‬
‫ﻀ ِﻞ ﹶﺃﻳ‪‬ﺎ ِﻣ ﹸﻜ ‪‬ﻢ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬
‫ﺱ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﻗﹶﺎ ﹶﻝ‪ِ »:‬ﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺱ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﻭ ٍ‬
‫ﻭﻳﺸﻬﺪ ﻟﻪ ﻛﺬﻟﻚ ﺣﺪﻳﺚ ﹶﺃ ‪‬ﻭ ِ‬
‫ﺼ ‪‬ﻌ ﹶﻘ ﹸﺔ ﹶﻓﹶﺄ ﹾﻛِﺜﺮ‪‬ﻭﺍ ‪‬ﻋﹶﻠ ‪‬ﻰ ﻣِـ ‪‬ﻦ‬
‫ﺨ ﹸﺔ ‪‬ﻭﻓِﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺾ ‪‬ﻭﻓِﻴ ِﻪ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻭﻓِﻴ ِﻪ ﹸﻗِﺒ ‪‬‬
‫ﺴﹶ‬‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ ﻓِﻴ ِﻪ ‪‬ﺧِﻠ ‪‬ﻖ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬‫ﺍﹾﻟ ‪‬‬
‫ﻚ‬
‫ﻼ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬‫ﺻﹶ‬‫ﺽ ‪‬‬ ‫ﻒ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﺿ ﹲﺔ ‪‬ﻋﹶﻠ ‪‬ﻰ «‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻼ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬ ‫ﺻﹶ‬ ‫ﻼ ِﺓ ﹶﻓِﺈ ﱠﻥ ‪‬‬ ‫ﺼﹶ‬ ‫ﺍﻟ ‪‬‬
‫ﺽ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﺄﻛﹸـ ﹶﻞ‬
‫ﺖ‪.‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻯ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﺪ ‪‬ﺑﻠِﻴ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﻣ ‪‬‬
‫‪٨١‬‬
‫ﻼ ‪‬ﻡ «‪.‬‬‫ﺴﹶ‬ ‫ﹶﺃ ‪‬ﺟﺴ‪‬ﺎ ‪‬ﺩ ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻭﺑﺬﻟﻚ ﺗﺴﻘﻂ ﺍﻟﺸﺒﻬﺔ ﰲ ﺭﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪،‬ﻭﺑﻘﻲ ﺇﺷﻜﺎﻝ ﺗﺸﺒﺚ ﺑﻪ ﺍﻟﺒﻌﺾ ﻭﻫﻮ ﺣـﺪﻳﺚ‬
‫ﺱ ﻓﺬﻛﺮ ﺣﺪﻳﺜﹰﺎ ﻭﻓﻴﻪ‪ »:‬ﹶﺃ ﹶﻻ ‪‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺠ‪‬ﺎ ُﺀ ِﺑﺮِﺟ‪‬ﺎ ٍﻝ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻰ ﹶﻓ‪‬ﻴ ‪‬ﺆ ‪‬ﺧ ﹸﺬ ِﺑ ِﻬ ‪‬ﻢ ﺫﹶﺍ ‪‬‬
‫ﺕ‬ ‫ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎ ٍ‬
‫ﻚ ﹶﻻ ﺗ‪‬ـ ‪‬ﺪﺭِﻯ ﻣ‪‬ـﺎ ﹶﺃﺣ‪‬ـ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ ‪‬ﻙ ‪.٨٢« .‬‬ ‫ﺻ‪‬ﻴﺤ‪‬ﺎﺑِﻰ ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ِﺇ‪‬ﻧ ‪‬‬
‫ﺏ ﹸﺃ ‪‬‬
‫ﺸﻤ‪‬ﺎ ِﻝ ‪ ،‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻓﻘﺎﻟﻮﺍ‪:‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ
ﻻ ﻳﻌﻠﻢ ﺃﻋﻤﺎﻝ ﺃﻣﺘﻪ ﺑﻌﺪﻩ‪ .‬ﺣﻴﺚ ﺍﺳﺘﺸﻜﻞ ﻣـﻊ‬
‫ﺽ ‪‬ﻋﻠﹶـ ‪‬ﻲ‬ ‫ﺙ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪ ،‬ﻭ ‪‬ﻭﻓﹶﺎﺗِﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗﻌ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺤ ‪‬ﺪﺛﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﻗﻮﻟﻪ
‪ " »:‬ﺣﻴ‪‬ﺎﺗِﻲ ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ "‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻴ ٍﺮ ‪‬ﺣ ِﻤ ‪‬ﺪ ‪‬‬ ‫ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ﹸﻜ ‪‬ﻢ ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫«‪ .‬ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ‪":‬ﻗﺪ ﺃﺟﺎﺏ ﺑﻌﻀﻬﻢ‪:‬ﺑﺄﻥ ﻣﻨﺎﺩﺍ‪‬ﻢ ﻟﺰﻳﺎﺩﺓ ﺍﳊﺴﺮﺓ ﻭﺍﻟﻨﻜﺎﻝ‪،‬ﺇﺫ ﲟﻨﺎﺩﺍﺗـﻪ ﳍـﻢ‬
‫ﺣﺼﻞ ﻋﻨﺪﻫﻢ ﺭﺟﺎﺀ ﺍﻟﻨﺠﺎﺓ‪،‬ﻭﻗﻄﻊ ﻣﺎ ﻳﺮﺟﻰ ﺃﺷ ‪‬ﺪ ﰲ ﺍﻟﻨﻜﺎﻝ ﻭﺍﳊﺴﺮﺓ ﻣـﻦ ﻗﻄـﻊ ﻣـﺎ ﻻ‬
‫ﻳﺮﺟﻰ‪،‬ﻭﻻ ﻳﻨﺎﻓﻴﻪ ﻗﻮﳍﻢ ﺇ‪‬ﻢ ﺑﺪﻟﻮﺍ ﺑﻌﺪﻙ ﻷﻧﻪ ﺃﻳﻀﹰﺎ ﺯﻳﺎﺩﺓ ﰲ ﺗﻨﻜﻴﻠﻬﻢ‪،‬ﻭﻫﻲ ﺃﺟﻮﺑﺔ ﺇﻗﻨﺎﻋﻴـﺔ‬
‫ﻚ ﹶﻻ ‪‬ﺗ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ ‪‬ﻙ‬
‫ﺻ‪‬ﻴﺤ‪‬ﺎﺑِﻰ ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ِﺇ‪‬ﻧ ‪‬‬ ‫ﻳﺮﺩ ﻋﻠﻰ ﺛﺎﻟﺜﻬﺎ ﺭﻭﺍﻳﺔ‪ »:‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺏ ﹸﺃ ‪‬‬
‫‪٨٣‬‬
‫«" ‪.‬‬
‫ﺖ ‪‬ﻳﻬ‪‬ـﻮ ‪‬ﺩ ‪‬ﺧ‪‬ﻴﺒ‪‬ـ ‪‬ﺮ ‪‬ﺗﻘﹶﺎﺗِـ ﹸﻞ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺱ ‪‬ﺭ ِ‬ ‫ﺚ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻭﺍﺳﺘﺪ ﱠﻝ ﺑﻌﻀﻬﻢ َﲝﺪﻳ ِ‬
‫ﻚ ِﺑﺤ‪‬ـ ‪‬ﻖ‬ ‫ﺴﹶﺄﹸﻟ ‪‬‬
‫ﺕ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻳﻬ‪‬ﻮ ‪‬ﺩ ‪‬ﺧ‪‬ﻴ‪‬ﺒ ‪‬ﺮ ﹶﻓﻌ‪‬ﺎ ﹶﺫ ِ‬‫ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ‪،‬ﹶﻓ ﹸﻜﱠﻠﻤ‪‬ﺎ ﺍﹾﻟ‪‬ﺘ ﹶﻘﻮ‪‬ﺍ ‪‬ﻫ ِﺰ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ ‪.‬‬
‫ﺨ ِﺮ ‪‬ﺟ ‪‬ﻪ ﹶﻟﻨ‪‬ﺎ ﻓِﻲ ﺁ ِﺧ ِﺮ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎ ِﻥ‪ِ،‬ﺇﻟﱠـﺎ ﻧ‪‬ـ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺍﹾﻟﹸﺄ ‪‬ﻣ ‪‬ﻲ ﺍﱠﻟﺬِﻱ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬‫‪‬ﻣ ‪‬‬
‫ﺚ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺑ ِﻪ‪،‬ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰ ﹶﻝ‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻜﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﺍﹾﻟ‪‬ﺘ ﹶﻘﻮ‪‬ﺍ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﺰﻣ‪‬ﻮﺍ ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺑ ِﻌ ﹶ‬

‫‪ - ٨١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﺑﺮﻗﻢ)‪ ( ١٣٨٥‬ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ (٢٢١٢‬ﻭﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ )‪ ١١٣٨‬ﻭ‪ (١٧٠٦‬ﻣﻦ ﻃﺮﻳﻘﲔ‬
‫ﺁﺧﺮﻳﻦ ﻭﻫﻮ ﺻﺤﻴﺢ ﻣﺸﻬﻮﺭ ‪ -‬ﹶﺃ ‪‬ﺭ ‪‬ﻡ‪:‬ﺑﻠﻰ = ﺃﺭﻣﺖ‪:‬ﺑﻠﻴﺖ‬
‫‪ - ٨٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ)‪ (٤٦٢٥‬ﻭﻣﺴﻠﻢ )‪( ٧٣٨٠‬‬
‫‪ - ٨٣‬ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﻣﻮﻃﺄ ﻣﺎﻟﻚ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪(١٣١‬‬

‫‪٢٩‬‬
‫ﺴ‪‬ﺘ ﹾﻔِﺘﺤ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ‬
‫ﻕ ﱢﻟﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﹾﺍ ﻣِﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ‪‬ﻳ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺏ ‪‬ﻣ ‪‬ﻦ ﻋِﻨ ِﺪ ﺍﻟﹼﻠ ِﻪ ‪‬ﻣ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ‪ »:‬ﻭﹶﻟﻤ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ ِﻛﺘ‪‬ﺎ ‪‬‬
‫‪.‬‬ ‫‪٨٤‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻫ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﺮﻓﹸﻮﹾﺍ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ِﺑ ِﻪ ﹶﻓﹶﻠ ‪‬ﻌ‪‬ﻨ ﹸﺔ ﺍﻟﻠﱠﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ« )ﺍﻟﺒﻘﺮﺓ‪(٨٩:‬‬
‫ﻭﻓﻴﻪ ﻣﺘﺮﻭﻙ ﻓﻼ ﳛﺘﺞ ﺑﻪ‪.‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ‬
‫ﻉ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ـﻮﹾﺍ ﺃﹶﻧﻔﹸـ ‪‬‬
‫ﻭﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ »:‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ ِﺇ ﱠﻻ ِﻟ‪‬ﻴﻄﹶﺎ ‪‬‬
‫ﺟ‪‬ﺂﺅ‪‬ﻭ ‪‬ﻙ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ« )ﺍﻟﻨـﺴﺎﺀ‪.(٦٤:‬‬
‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺗ ﹾﻔﺨِﻴ ‪‬ﻢ ﻟِﻠ ‪‬ﺮﺳ‪‬ﻮﻝ
‪‬ﻭ‪‬ﺗ ‪‬ﻌﻈِﻴ ‪‬ﻤ ‪‬ﻪ ﹶﻻ ‪‬ﻳ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ِﺑ ‪‬ﻤ ‪‬ﻮِﺗ ِﻪ ‪.٨٥‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ – ﺭﲪﻪ ﺍﷲ ‪:-‬‬
‫ﺤﻜﹶﺎﻳ‪‬ـﺔ‬ ‫ﺼﺒ‪‬ﺎﻍ ﻓِﻲ ِﻛﺘ‪‬ﺎﺑﻪ ﺍﻟـﺸ‪‬ﺎ ِﻣﻞ ﺍﹾﻟ ِ‬ ‫ﺸﻴ‪‬ﺦ ﹶﺃﺑ‪‬ﻮ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮﺭ ﺍﻟ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺔ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺴﻠﹶﺎﻡ‬
‫ﺸﻬ‪‬ﻮﺭ‪‬ﺓ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻌ‪‬ﺘِﺒ ‪‬ﻲ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺖ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ِﻋﻨ‪‬ﺪ ﹶﻗﺒ‪‬ﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓﺠ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ـﺂﺅ‪‬ﻭ ‪‬ﻙ‬ ‫ﺖ ﺍﻟﻠﱠﻪ ‪‬ﻳﻘﹸﻮﻝ‪ »:‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧﻔﹸـ ‪‬‬ ‫‪‬ﻋﹶﻠﻴ‪‬ﻚ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ« )ﺍﻟﻨﺴﺎﺀ‪ ،(٦٤:‬ﻭﹶﻗ ‪‬ﺪ‬
‫ﺸﹶﺄ ‪‬ﻳﻘﹸﻮﻝ‪:‬‬ ‫ﺸ ِﻔﻌ‪‬ﺎ ﺑِﻚ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﺍ ِﻟ ﹶﺬ‪‬ﻧﺒِﻲ ‪‬ﻣ ‪‬‬
‫ِﺟﹾﺌﺘ‪‬ﻚ ‪‬ﻣ ‪‬‬
‫‪<ÜşÒş̀ÖĞ ]ÿæ<Å^şÏÖĞ ]<ĆàãféŽ<łàÚŽ <ÿh^şŞÊş <J<äÛ₣¿Âł _ş <*Å^şÏÖĞ ^Že<łkßÿ ÊŽ Ł <łàÚÿ <†łé}ÿ <^ÿè‬‬
‫‪<Ýÿ†Óş ÖĞ ]ÿæ<çŁrÖĞ ]<ŽäéŽÊæÿ <Í^şËÃÿ ÖĞ ]<ŽäéŽÊ<JJ<äߎÒ^ÿ‰<ÿkÞł _ş <=†fł Ïş ÖŽ<ð]ÿ‚ËŽ ÖĞ ]<ꎊËĞ Þÿ‬‬
‫ﻑ ﺍﹾﻟﹶﺄ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ ﹶﻓ ‪‬ﻐﹶﻠ‪‬ﺒ‪‬ﺘﻨِﻲ ‪‬ﻋ‪‬ﻴﻨِﻲ ﹶﻓ ‪‬ﺮﹶﺃﻳ‪‬ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﺍﻟ‪‬ﻨﻮ‪‬ﻡ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺘِﺒ ‪‬ﻲ ﺍﹾﻟﺤ‪‬ـ ِﻖ‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ِﺍ‪‬ﻧ ‪‬‬
‫ﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ "‪.٨٦‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ ﹶﻓ‪‬ﺒ ‪‬‬

‫‪ - ٨٤‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )ﺝ ‪ / ٣‬ﺹ ‪ (٨٥‬ﺑﺮﻗﻢ )‪ (٣٠٤٢‬ﻭﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٦١‬ﺑﺮﻗﻢ )‪٤١١‬‬
‫( ﻭﺍﻟﺸﺮﻳﻌﺔ ﻟﻶﺟﺮﻱ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٧٨‬ﺑﺮﻗﻢ )‪ ( ٩٦٦‬ﻭﰲ ﺳﻨﺪﻩ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﻨﺘﺮﺓ ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﻣﺘﻬﻢ‬
‫ﻓﻼ ﳛﺘ ‪‬ﺞ ﺑﻪ‪.‬‬
‫‪ - ٨٥‬ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ‪. ٤٤٠ / ١‬‬
‫‪ - ٨٦‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٤٧‬ﻭﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٩٨٥‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱮ ﺣــ ‪٥‬‬
‫ﺻـ ‪ ٢٦٥‬ﻭﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﺣـ ‪ ١‬ﺻـ ‪ ٣٨٦‬ـ ‪٣٨٧‬‬
‫ﻭﺫﻛﺮ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ‪‬ﻤﻮﻉ )‪ (٢١٧/٨‬ﻭﰲ ﺍﻹﻳﻀﺎﺡ )ﺹ‪ (٤٩٨‬ﻭﺍﻟﺬﺧﲑﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﻟﻠﻘﺮﺍﰲ ‪) -‬ﺝ ‪٣‬‬
‫‪ /‬ﺹ ‪ (٢٢٩‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﳌﻨﻬﺎﺝ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٩٧‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑـﻦ ﻗﺪﺍﻣـﺔ ‪) -‬ﺝ ‪ / ٣‬ﺹ‬
‫‪ (٤٩٤‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣١٧‬ﻭﺍﳌﻐﲏ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٤٢٠‬ﻭﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ‪) -‬ﺝ‬
‫‪ / ١‬ﺹ ‪ (٢٠٦‬ﻭﺳﻜﺘﻮﺍ ﻋﻠﻴﻬﺎ ‪،‬ﻭﻫﻰ ﺣﻜﺎﻳﺔ ﻏﲑ ﺻﺤﻴﺤﺔ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻟﻜ ‪‬ﻦ ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﺫﻛﺮﻫﺎ ﻫﻮ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺫﻛﺮﻭﻫﺎ‬
‫ﺍﺳﺘﺌﻨﺎﺳﹰﺎ ﻟﺒﻴﺎﻥ ﺃﻥ ﺍﻵﻳﺔ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ‪.‬‬

‫‪٣٠‬‬
‫ﻒ ﹶﺃ ﱠﻥ‬
‫ﺼ ِﺮ ِﻩ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨﻴ‪‬ـ ٍ‬
‫ﺚ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ‪‬ﺮﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ‪‬ﺭ ‪‬ﺩ ‪‬ﺑ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺴ‪‬ﺘ ِﺪﻟﱡﻮ ﹶﻥ ِﺑ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺕ‪ ،‬ﻭِﺇ ﹾﻥ‬
‫ﺖ ‪‬ﺩﻋ‪‬ـ ‪‬ﻮ ‪‬‬ ‫ﻉ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻌ‪‬ﺎِﻓ‪‬ﻴﻨِﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪ِ »:‬ﺇ ﹾﻥ ِﺷﹾﺌ ‪‬‬ ‫ﺼ ِﺮ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺩ ‪‬‬ ‫ﺿﺮِﻳ ‪‬ﺮ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻼ ‪‬‬‫‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺴ ‪‬ﻦ ‪‬ﻭﺿ‪‬ﻮ َﺀ ‪‬ﻩ ‪‬ﻭﻳ‪‬ـ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‬ ‫ﺤِ‬ ‫ﺿﹶﺄ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ «‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﻓﹶﺎ ‪‬ﺩ ‪‬ﻋ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬ ‫ﺕ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺮ ‪‬‬‫ﺖ ‪‬‬‫ِﺷﹾﺌ ‪‬‬
‫ﻚ‬
‫ﺖ ِﺑ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ِﺇﻧ‪‬ﻰ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻚ‪ ‬ﻣ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪ »:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫‪٨٧‬‬
‫ﺸ ﱢﻔ ‪‬ﻌ ‪‬ﻪ ِﻓ ‪‬ﻰ «‪.‬‬ ‫ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﻓِﻰ ﺣ‪‬ﺎﺟ‪‬ﺘِﻰ ‪‬ﻫ ِﺬ ِﻩ ِﻟ‪‬ﺘ ﹾﻘﻀ‪‬ﻰ ﻟِﻰ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬‬
‫ﻒ ﹶﺃ ﱠﻥ‬
‫ﻒ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻪ ‪‬ﻋﹾﺜﻤ‪‬ـﺎ ﹶﻥ ﺑـﻦ ‪‬ﺣ‪‬ﻨﻴ‪‬ـ ٍ‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺑﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ﺑﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ﹶﻟ ‪‬ﻪ‪،‬ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﻋﹾﺜﻤ‪‬ـﺎ ﹸﻥ‬
‫ﻒ ِﺇﻟﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺑﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬ ‫ﺨﺘ‪ِ‬ﻠ ‪‬‬‫‪‬ﺭﺟ‪‬ﻼ‪"،‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻚ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ﺑـﻦ‬
‫ﺸﻜﹶﻰ ﹶﺫِﻟ ‪‬‬‫ﻒ ﹶﻓ ‪‬‬ ‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻭ‪‬ﻻ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ‪،‬ﻓﹶﹶﻠ ِﻘ ‪‬ﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﻻ ﻳ‪ ‬ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﻚ‬
‫ﺼ ﱢﻞ ﻓِﻴ ِﻪ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬ﹸﺛ ‪‬ﻢ ﹸﻗ ﹾﻞ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﺳ‪‬ـﹶﺄﹸﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﻓ ‪‬‬
‫ﺴِ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺿ ﹾﺄ‪،‬ﹸﺛ ‪‬ﻢ ﺍﹾﺋ ِ‬ ‫ﻀﹶﺄ ﹶﺓ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺖ ﺍﹾﻟﻤِﻴ ‪‬‬
‫ﻒ‪:‬ﺍﹾﺋ ِ‬ ‫‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﻚ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ﹶﻓ‪‬ﺘ ﹾﻘﻀِﻲ ﻟِـﻲ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺇﻧ‪‬ﻲ ﺃﹶ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺑ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ
‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ‪،‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﻚ ﺑﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ ﻣ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ـﻰ‬
‫ﻚ‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﻓ ‪‬‬ ‫ﺡ ‪‬ﻣ ‪‬ﻌ ‪‬‬ ‫ﺡ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺭ ‪‬ﻭ ‪‬‬ ‫ﻚ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬‫ﺣ‪‬ﺎ ‪‬ﺟﺘِﻲ ‪‬ﻭ‪‬ﺗ ﹶﺬ ﹸﻛ ‪‬ﺮ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬
‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺧﻠﹶـ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓﺠ‪‬ﺎ َﺀ ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍ ‪‬‬ ‫ﺏ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺑﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬ ‫ﺑ‪‬ﺎ ‪‬‬
‫ﺴ ِﺔ ‪‬ﺣ‪‬ﻨ‪‬ﻴﻔﹰﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺣ‪‬ﺎ ‪‬ﺟﺘ‪‬ـﻚ‪‬؟‬ ‫ﺴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱢﻄ‪‬ﻨ ِﻔ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓﹶﺄ ‪‬ﺟﹶﻠ ‪‬‬
‫‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺑﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬
‫ﺖ‬‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ﻛﹶﺎ ﹶﻥ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺕ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬ ‫ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﹶﻗﻀ‪‬ﺎﻫ‪‬ﺎ ﹶﻟ ‪‬ﻪ‪،‬ﹸﺛ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪:‬ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﻒ‪،‬ﹶﻓﻘﹶـﺎ ﹶﻝ‬‫ﺝ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ِﻩ ﹶﻓﹶﻠ ِﻘ ‪‬ﻲ ‪‬ﻋﹾﺜﻤ‪‬ـﺎ ﹶﻥ ﺑـﻦ ‪‬ﺣﻨِﻴ ٍ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ﹶﻓﹶﺄ ﹾﺫ ﹸﻛ ‪‬ﺮﻫ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﹶﻟ ‪‬‬
‫ﺖ ِﺇﹶﻟ ‪‬ﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﻛﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ِﻓ ‪‬ﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋﹾﺜﻤ‪‬ـﺎ ﹸﻥ‬ ‫ﹶﻟ ‪‬ﻪ‪ :‬ﺟﺰ‪‬ﺍ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟﺘِﻲ ﻭ‪‬ﻻ ﻳ‪ ‬ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﺏ‬
‫ﺸﻜﹶﻰ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺫﻫ‪‬ـﺎ ‪‬‬ ‫ﺿﺮِﻳ ‪‬ﺮ ﹶﻓ ‪‬‬
‫ﺕ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻭﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬‬ ‫ﻒ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻛﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭﹶﻟ ِﻜﻨ‪‬ﻲ ‪‬ﺷ ِﻬ ‪‬ﺪ ‪‬‬
‫ﺑﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺲ ﻟِﻲ ﻗﹶﺎِﺋ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺷ ‪‬ﻖ ‪‬ﻋﹶﻠ ‪‬ﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ‬ ‫ﺼ‪‬ﺒ ‪‬ﺮ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼ ِﺮ ِﻩ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪:‬ﹶﻓ‪‬ﺘ ‪‬‬
‫‪‬ﺑ ‪‬‬
‫ﻒ‪:‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ‬
‫ﺕ"‪،‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﻉ ِﺑ ‪‬ﻬ ِﺬ ِﻩ ﺍﻟ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﺍ ِ‬
‫ﺻ ﱢﻞ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺩ ‪‬‬
‫ﺿﺄﹾ‪،‬ﹸﺛ ‪‬ﻢ ‪‬‬
‫ﻀﹶﺄ ﹶﺓ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺖ ﺍﹾﻟﻤِﻴ ‪‬‬
‫
‪":‬ﺍﹾﺋ ِ‬

‫‪ - ٨٧‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪،‬ﺭﻗﻢ )‪. ( ٣٩٢٧‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ )‪ ١٧٧٠٣‬ﻭ‪ ( ١٧٧٠٤‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ (١١٥٢‬ﻭﺍﳌﺴﺘﺪﺭﻙ‬
‫ﻟﻠﺤﺎﻛﻢ) ‪ ١١٨٠‬ﻭ‪ ١٩٠٩‬ﻭ‪ (١٩٣٠‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ (١٢٧٩‬ﻭﻣـﺸﻜﺎﺓ‬
‫ﺍﳌﺼﺎﺑﻴﺢ )‪ (٢٤٩٥‬ﻭﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ)‪ (٢٨٣٢‬ﻭﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﰲ ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪ ١٧٢٤٠‬ﻭ‪(١٧٢٤١‬‬

‫‪٣١‬‬
‫ﻂ "‪.٨٨‬‬
‫ﺚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﺑِـ ِﻪ ﺿ‪‬ـ ‪‬ﺮ ﻗﹶـ ﱡ‬
‫ﺤﺪِﻳ ﹸ‬
‫ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻔ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﻭﻃﹶﺎ ﹶﻝ ﺑﻨﺎ ﺍﹾﻟ ‪‬‬
‫ﻗﻠﺖ‪:‬ﻭﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬ ‫‪٨٩‬‬

‫ﺠ ٍﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬ﻭﺳﲑﺩ ﻧﻘﺎﺵ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﺗﺎﻟﻴـﺎ؛ ﻷﻥ‬

‫ﺚ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﺃﻗﻮﻯ ﺣ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫ﻗﺼﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﺪﺛﺖ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ
ﺑﻜﺜﲑ‪.‬‬
‫ﻼ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﻓﻘﻂ‪.‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﹶﺃﺟ‪‬ﺎ ‪‬ﺯ ﺍﹾﻟ ِﻌﺰ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﺴ‪‬ﻼﹶ ِﻡ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹶﺔ ِﺑﺎﹶﻟﻠﱠ ِﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻮﺳ‪ ‬ﹰ‬
‫ﺣﻴﺚ ﺳﺌﻞ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﺬﺍﺕ ﺍﻟﻔﺎﺿﻠﺔ ؟ ﻓﻘـﺎﻝ‪:‬ﺇﻥ ﺻـ ‪‬ﺢ ﺣـﺪﻳﺚ‬
‫‪٩٠‬‬
‫ﺍﻷﻋﻤﻰ ﻓﻬﻮ ﻣﻘﺼﻮ ‪‬ﺭ ﻋﻠﻰ ﺍﻟﻨﱯ
‪،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺧﺼﻮﺻﻴﺎﺗﻪ‪.‬‬
‫ﺚ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ َ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨﻴ‪‬ﻒ‪ ٩١‬ﺍﱠﻟﺬِﻱ ‪‬ﺩﻋ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻮﺳ‪‬ـ ﹰ‬
‫ﻼ‬ ‫ﺤﺪِﻳ ِ‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ِﻟ ‪‬ﻬﺬﹶﺍ ِﺑ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫‪٩٢‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ‪.‬‬
‫ِﺑ ‪‬ﺮﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓ ‪‬ﺮ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺑ ‪‬‬

‫‪ - ٨٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ ٨٢٣٢(٤١٠‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺣ ‪‬ﺪﹶﺛ‪‬ﻨﺎ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ﺑﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺑﻦ ﻓﹶﺎ ِﺭﺱٍ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺷ‪‬ـ ‪‬ﻌ‪‬ﺒﺔﹸ‪،‬‬
‫ﺤ ‪‬ﻮ ‪‬ﻩ‪ .‬ﻭﻗﺎﻝ ﻋﻘﺒﻪ‬ ‫ﺨ ﹾﻄ ِﻤﻲ‪ ،‬ﻋﻦ‪ ‬ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺑﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ﺑﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴﻒٍ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﻪِ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺑﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴﻒٍ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ،‬ﻧ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺐ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ﹶﺃ‪‬ﺑﻮ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬ﻤ ﱢﻜ ‪‬ﻲ ﻭﻫﻮ ِﺛ ﹶﻘ ﹲﺔ ﻭﻫـﻮ‬ ‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ِﺇﻟﱠﺎ ‪‬ﺷﺒِﻴ ‪‬‬ ‫ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ) ‪ " ( ٥٠٩‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﻭ ِﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺚ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺲ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺍﹾﻟﹸﺄ‪‬ﺑﱢﻠ ‪‬ﻲ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺐ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ ،‬ﻋ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬ ‫ﺙ ‪‬ﻋ ِﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺷﺒِﻴ ٍ‬ ‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﺻﺤِﻴ ‪‬ﺢ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﺚ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﺱ ‪‬ﻋ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺨ ﹾﻄ ِﻤ ‪‬ﻲ ﻭ‪‬ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪ ،‬ﻭﻫﻮ ِﺛ ﹶﻘ ﹲﺔ ‪‬ﺗﻔﹶ ‪‬ﺮ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﻓﹶﺎ ِﺭ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ِﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺪ ِﺭ ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﺭ ِ‬ ‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺚ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪.‬‬ ‫ﺚ ‪‬ﺷﺒِﻴ ِ‬ ‫ﺏ‪ :‬ﺣﺪِﻳ ﹸ‬ ‫ﺼﻮ‪‬ﺍ ‪‬‬ ‫‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺍﻟﺰ‪‬ﺍ ِﻫ ‪‬ﺪ ‪ ،‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪ ،‬ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ﺍﹾﻟِﺈﻣ‪‬ـﺎ ‪‬ﻡ‬ ‫‪ - ٨٩‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ‪ ( ٢٤١٧) ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﺝ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ‬ ‫ﺱ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ﺍﻟﺸ‪‬ﺎ ِﺷ ‪‬ﻲ ﺍﹾﻟ ﹶﻘﻔﱠﺎ ﹸﻝ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ ‪‬ﻋﺮ‪‬ﻭ‪‬ﺑ ﹶﺔ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬ ‫ﹶﺃ‪‬ﺑﻮ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻣ ‪‬‬
‫ﻒ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰـﺎ‬ ‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬ﻤﺪِﻳِﻨ ‪‬ﻲ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﺐ ‪ ،‬ﺣ‪ ‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑِﻲ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬ ‫‪‬ﺑ ‪‬ﻦ ‪‬ﺷﺒِﻴ ٍ‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ِﺇ‪‬ﺑ ‪‬ﺮﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ِﻦ‬‫ﺤ‪‬‬ ‫ﺐ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﺑﻄﹸﻮِﻟ ِﻪ ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ ‪‬ﻋِﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫‪ ، ....‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺷﺒِﻴ ٍ‬
‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪ ،‬ﻓﹶـ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬ﻩ‬ ‫ﺏ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑ‪ ‬ﻦ ‪‬ﺷﺒِﻴ ِ‬ ‫ﺷ‪‬ﺎﺫﹶﺍ ﹶﻥ ‪ ،‬ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ‪‬ﻋ‪‬ﺒﺪ‪ ‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺩ ‪‬ﺭ ‪‬ﺳ‪‬ﺘ ‪‬ﻮ‪‬ﻳ ِﻪ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﲔ ‪ ،‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﻫﺸ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﺳ‪‬ﺘﻮ‪‬ﺍِﺋ ‪‬ﻲ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌﻔﹶـ ٍﺮ ‪،‬‬ ‫ﺤ ﹾﻘ‪‬ﺘﻬ‪‬ﺎ ِﺑ ِﻪ ﻓِﻲ ‪‬ﺷ ‪‬ﻬ ِﺮ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪‬ﺳ‪‬ﻨ ﹶﺔ ﹶﺃ ‪‬ﺭ‪‬ﺑ ٍﻊ ‪‬ﻭﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻌ ‪‬‬‫ِﺑﻄﹸﻮِﻟ ِﻪ ‪ .‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ِﺯﻳ‪‬ﺎ ‪‬ﺩﺓﹲ ﹶﺃﹾﻟ ‪‬‬
‫ﱯ‬
‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﺍﻹﺳﻨﺎﺩ" ﻭﻭﺍﻓﻘﻪ ﺍﻟـﺬﻫ ‪‬‬ ‫ﻒ"‪.‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪":‬ﻫﺬﺍ ﺣﺪﻳ ﹲ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻬ ٍﻞ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻪ ﻭﻫﻮ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫‪.‬ﻭﺻﺮ‪‬ﺡ ﺍﻟﺒﻴﻬﻘ ‪‬ﻲ ﰲ "ﺍﻟﺪﻻﺋﻞ" )‪ (٢٤١٥‬ﺑﺼﺤﺔ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺭﻭﺡ ﺍﺑﻦ ﻋﺒﺎﺩﺓ ‪ ،‬ﻋﻦ ﺷﻌﺒﺔ ﻭﻫﻮ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ‬
‫ﺻﺤِﻴ ‪‬ﺢ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ ِﺫﻛﹾـ ِﺮ‬ ‫ﺚ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﺑﺮﻗﻢ )‪ (٤٣٩٥‬ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ ( ٣٦٦٨) -‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ‪‬ﻋ ِﻘ‪‬ﺒ ‪‬ﻪ‪:‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺖ‪:‬ﻓﺎﳊﺪﻳﺚ ﺻﺤﻴﺢ‬ ‫ﻱ ِﺑﻬ‪‬ﺎ ‪ .‬ﻗﻠ ‪‬‬ ‫ﹸﻃ ‪‬ﺮِﻗ ِﻪ ﺍﱠﻟﺘِﻲ ‪‬ﺭ ِﻭ ‪‬‬
‫‪ - ٩٠‬ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ‪ ، ٤٣٤ / ١‬ﻭﳎﻤﻮﻋﺔ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺝ‪ ١‬ﺹ ‪ ١٠٢‬ﻁ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ‪ .‬ﺟﻼﺀ ﺍﻟﻌﻴـﻨﲔ ﰲ ﳏﺎﻛﻤـﺔ‬
‫ﺍﻷﲪﺪﻳﻦ ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪ (١١٨‬ﻃﺒﻌﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪.٢‬‬

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‫ﺚ‪ :‬ﻋ ‪‬ﺪ ‪‬ﻡ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ِﺇﻻﱠ ِﺑﺎﹶﻟﻠﱠ ِﻪ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭ ‪‬ﻣِﻨ ‪‬ﻊ ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﻓِـﻲ ِﺗﻠﹾـ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﲔ‪،‬ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ًﺀ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﺗ‪‬ﺎ ‪.‬‬
‫ﺤ‪‬‬‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺠ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﹶﺄ ‪‬ﺧﺮِﻳ ‪‬ﻦ ‪ .٩٤‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪﻟﱡﻮﺍ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‬
‫ﻱ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ ‪ ،٩٣‬ﻭﻣ‪ ‬ﻦ ﺳ‪‬ﺎ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬ﻬ ِ‬
‫ﺐ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬ ‫‪‬ﻭﺻ‪‬ﺎ ِﺣ ‪‬‬
‫ﺐ ﹶﻟ ‪‬ﻪ ِﺇﻟﹶﻰ ﻳ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ـﻦ‬ ‫ﺴ‪‬ﺘﺠِﻴ ‪‬‬ ‫ﺿ ﱡﻞ ِﻣﻤ‪‬ﻦ ﻳ‪ ‬ﺪﻋ‪‬ﻮ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﻦ ﻟﱠﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ »:‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺖ ‪‬ﺭﺿِـ ‪‬ﻲ‬ ‫ﺴﻨ‪ِ ‬ﺪ ِﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫‪‬ﺩﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﻏﹶﺎِﻓﻠﹸﻮ ﹶﻥ« )ﺍﻷﺣﻘﺎﻑ‪ .(٥:‬ﻭِﺑﻤ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ِﺑ ‪‬‬
‫ﺚ‬
‫ﺴ‪‬ﺘﻐِﻴ ﹸ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‪:‬ﻗﹸﻮﻣ‪‬ﻮﺍ ِﺑﻨ‪‬ﺎ ﻧ‪‬ـ ‪‬‬ ‫ﲔ‪،‬ﹶﻓﻘﹶﺎﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﺯ ‪‬ﻣ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻣﻨ‪‬ﺎِﻓ ‪‬ﻖ ‪‬ﻳ ‪‬ﺆﺫِﻱ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺙ ِﺑﺎﹶﻟﱠﻠ ِﻪ " ‪.٩٥‬‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫ﺙ ﺑِﻲ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻲ
‪ِ ":‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬ ‫ِﺑ ‪‬ﺮﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻖ‪،‬ﹶﻓﻘﹶﺎﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬‬
‫ﻗﻠﺖ‪:‬ﺃﻣ‪‬ﺎ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﺑﺎﻵﻳﺔ ﻭﳓﻮﻫﺎ‪،‬ﻓﻼ ﻳﺴﻠﱠﻢ ﳍﻢ ﺑﺬﻟﻚ ﺑﺘﺎﺗﹰﺎ‪،‬ﻷ‪‬ﺎ ﰲ ﻏﲑ ﳏﻞ ﺍﻟﱰﺍﻉ‪،‬ﻓﻬـﺬﻩ‬
‫ﺍﻵﻳﺔ ﻭﺍﺭﺩﺓ ﰲ ﺣﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﺸﺮﻛﲔ‪،‬ﻭﻣﻦ ﺭﺍﺟﻊ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻭﺍﻟﱵ ﺑﻌـﺪﻫﺎ ﻋﻠـﻢ‬
‫ﺫﻟﻚ ﻳﻘﻴﻨﹰﺎ‪،‬ﻓﻼ ﺗﺼﻠﺢ ﻟﻼﺣﺘﺠﺎﺝ ‪‬ﺎ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪.‬ﻭﻗﺪ ﺃﻛـﺪ ﺍﺑـﻦ‬

‫ﺼ ‪‬ﺮ ‪.‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬

‫ﺤ ‪‬ﻪ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺩ‪:‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﺑ ‪‬‬
‫ﺤ‪‬‬ ‫‪ - ٩١‬ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﺣﻨﻴﻒ ﺳﺒﻖ ﲣﺮﳚﻪ ‪ .‬ﻭ ‪‬‬
‫ﺻ‪‬‬
‫‪ - ٩٢‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬
‫‪ - ٩٣‬ﳎﻤﻮﻋﺔ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ، ١٠٤ / ١‬ﻭﻗﺮﺓ ﻋﻴﻮﻥ ﺍﳌﻮﺣﺪﻳﻦ ﺹ ‪ ، ١٠٥‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺹ ‪٣١٦ ، ٣١٥‬‬
‫‪ - ٩٤‬ﻭﻫﻮ ﺭﺃﻱ ﲨﻴﻊ ﺍﻟﺴﻠﻔﻴﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ ‪ ،‬ﺍﻧﻈﺮ‪:‬ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤـﻮﺙ ﺍﻟﻌﻠﻤﻴـﺔ ﻭﺍﻹﻓﺘـﺎﺀ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪٧٤‬ﻭ‪ ١٣٦‬ﻭ‪ (١٣٩‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٥٥ -٣٣٥‬ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔـﻮﺯﺍﻥ ‪-‬‬
‫)ﺝ ‪ / ٤‬ﺹ ‪ (٧‬ﻭ)ﺝ ‪ / ٣٩‬ﺹ ‪ (٧-٦‬ﻭﺩﺭﻭﺱ ﻭﻓﺘﺎﻭﻯ ﺍﳊﺮﻡ ﺍﳌﺪﱐ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ ( ٤٢ -٢٥‬ﻭﻟﻘـﺎﺀﺍﺕ ﺍﻟﺒـﺎﺏ‬
‫ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٣‬ﺹ ‪ (١٢‬ﻭﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟـﺸﻴﺦ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٢٢-١٠٣‬ﻭﻓﺘـﺎﻭﻯ‬
‫ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪ (٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺟﱪﻳﻦ ‪) -‬ﺝ ‪ / ٦٤‬ﺹ ‪ (٥٩‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ‬
‫‪ / ٤‬ﺹ ‪ (٢٥‬ﻭ)ﺝ ‪ / ٧‬ﺹ ‪ (١١٤‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٢١٩‬ﺳـﺆﺍﻝ ﺭﻗـﻢ‪-٣٢٩٧ -‬‬
‫ﻭﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٩٩-٥٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١٩٢٢‬ﺭﻗـﻢ‬
‫ﺍﻟﻔﺘﻮﻯ ‪..... ٤٤١٦‬‬
‫‪ - ٩٥‬ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪) -‬ﺝ ‪ / ٢٠‬ﺹ ‪ (٤٢٤‬ﺑﺮﻗﻢ ) ‪ ،( ١٧٢٧٦‬ﻗﺎﻝ‪ :‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ِﺭﺟ‪‬ﺎ ﹸﻝ ﺍﻟـ ‪‬‬
‫ﺼﺤِﻴ ِﺢ‬
‫ﺚ ‪ .‬ﻗﻠﺖ‪:‬ﱂ ﺃﺟﺪﻩ ﰲ ﺍﻟﻄﱪﺍﱐ ﺍﻟﻜﺒﲑ ﻭﻻ ﰲ ﻏﲑﻩ ﺍﳌﻄﺒﻮﻉ ‪ ،‬ﻭﻟﻜﻦ ﻭﺟﺪﺗﻪ ﰲ ﺟﺎﻣﻊ‬ ‫ﺤﺪِﻳ ِ‬
‫ﺴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍ‪‬ﺑ ِﻦ ﹶﻟﻬِﻴ ‪‬ﻌ ﹶﺔ ‪ ،‬ﻭﻫﻮ ‪‬ﺣ ‪‬‬
‫ﺍﳌﺴﺎﻧﻴﺪ ﻭﺍﻟﺴﻨﻦ‪:‬ﻭﺳﻨﺪ ﺍﻟﻄﱪﺍﱐ ﻛﻤﺎ ﰲ ﺟﺎﻣﻊ ﺍﳌﺴﺎﻧﻴﺪ ﻭﺍﻟﺴﻨﻦ‪:‬ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ‪:‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﺯﻏﺒـﺔ ﺍﳌـﺼﺮﻱ ‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻋﻔﲑ ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﳍﻴﻌﺔ ‪ ،‬ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻳﺰﻳﺪ ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺭﺑﺎﺡ ‪ ،‬ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪ ...‬ﺍ‪‬ﻠـﺪ‬
‫ﺍﻟﺴﺎﺑﻊ ‪ ١٤١/‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ) ‪.(٤٩٠٤‬ﻭﻻ ﻳﺼﺢ ﻟﻮﺟﻮﺩ ﺍﻧﻘﻄﺎﻉ ﺑﻴﺖ ﻋﻠﻲ ﺑﻦ ﺭﺑﺎﺡ ﻭﻋﺒﺎﺩﺓ ‪ ،‬ﺑﻴﻨﻬﻤﺎ ﺭﺟﻞ ﳎﻬـﻮﻝ ـ‬
‫ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﱂ ﺃﺟﺪﻫﺎ ﺣﱴ ﰲ ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪!!.‬‬

‫‪٣٣‬‬
‫ﺗﻴﻤﻴﺔ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺔ ﰲ ﻣﻌﺮﺽ ﺭﺩﻩ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ ﺩﻻﻟﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺬﻩ‬
‫ﺍﻵﻳﺔ ﻭﺃﻣﺜﺎﳍﺎ ﰲ ﻣﻘﺎﻣﻨﺎ‪.‬‬
‫ﺲ‬
‫ﺲ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ٍ‬ ‫ﺠﺰِﻱ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﺸﻔﹶﺎ ‪‬ﻋ ِﺔ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪»:‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺣﻴﺚ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺞ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ ﻟِﻠ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ« )‪ (٤٨‬ﺳـﻮﺭﺓ‬ ‫‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹸﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ ﹲﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ‪‬ﺧﺬﹸ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻋ‪‬ـ ‪‬ﺪ ﹲﻝ ‪‬ﻭ ﹶﻻ ﻫ‪‬ـ ‪‬ﻢ ﻳ‪‬ﻨـ ‪‬‬
‫ﺲ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹸﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﺪ ﹲﻝ ‪‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ﹶﻔ ‪‬ﻌﻬ‪‬ﺎ‬
‫ﺲ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﺠﺰِﻱ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ »:‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﻳ‪‬ﻮ‪‬ﻣﹰﺎ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ« )‪ (١٢٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪»:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺃﹶﻧ ِﻔﻘﹸـﻮﹾﺍ ِﻣﻤ‪‬ـﺎ‬ ‫‪‬ﺷﻔﹶﺎ ‪‬ﻋ ﹲﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻨ ‪‬‬
‫‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﻳ ﹾﺄِﺗﻲ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﱠﻻ ‪‬ﺑ‪‬ﻴ ‪‬ﻊ ﻓِﻴ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺧﱠﻠ ﹲﺔ ‪‬ﻭ ﹶﻻ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ ﹲﺔ ﻭ‪‬ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻈﱠـﺎِﻟﻤ‪‬ﻮ ﹶﻥ«‬
‫ﲔ ﻣ‪‬ـﺎ‬ ‫ﺤﻨ‪‬ﺎ ِﺟ ِﺮ ﻛﹶﺎ ِﻇ ِﻤ ‪‬‬
‫ﺏ ﹶﻟﺪ‪‬ﻯ ﺍﹾﻟ ‪‬‬ ‫)‪ (٢٥٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ »:‬ﻭﺃﹶﻧ ِﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﺂ ِﺯﹶﻓ ِﺔ ِﺇ ِﺫ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﻉ« )‪ (١٨‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪.‬‬
‫ﲔ ِﻣ ‪‬ﻦ ‪‬ﺣﻤِﻴ ٍﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺷﻔِﻴ ٍﻊ ‪‬ﻳﻄﹶﺎ ‪‬‬
‫ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺃﺟﺎﺏ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻳﺮﺍﺩ ‪‬ﺎ ‪‬ﺷ ‪‬ﻴﺌﹶﺎ ِﻥ‪:‬‬
‫ﲔ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ‪‬ﻧ ‪‬ﻌِﺘ ِﻬ ‪‬ﻢ‪ »:‬ﻣ‪‬ﺎ ‪‬ﺳﹶﻠ ﹶﻜ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺳ ﹶﻘ ‪‬ﺮ‬
‫• ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪:‬ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤﺸ‪ِ ‬ﺮ ِﻛ ‪‬‬
‫ﲔ )‪ (٤٤‬ﻭ ﹸﻛﻨ‪‬ـﺎ‬ ‫ﺴ ِﻜ ‪‬‬‫ﻚ ‪‬ﻧ ﹾﻄ ِﻌ ‪‬ﻢ ﺍﹾﻟﻤِـ ‪‬‬
‫ﲔ )‪ (٤٣‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫ﺼﱢﻠ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫)‪ (٤٢‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﲔ‬
‫ﺏ ِﺑ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ )‪ (٤٦‬ﺣﺘ‪‬ﻰ ﹶﺃﺗ‪‬ﺎﻧ‪‬ـﺎ ﺍﻟﹾـ‪‬ﻴ ِﻘ ‪‬‬ ‫ﲔ )‪ (٤٥‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ﹶﻜ ﱢﺬ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﺽ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﺨ‪‬ﺎِﺋ ِ‬‫‪‬ﻧﺨ‪‬ﻮ ‪‬‬
‫ﲔ )‪] (٤٨‬ﺍﳌﺪﺛﺮ‪ « [٤٨-٤٢/‬ﹶﻓ ‪‬ﻬ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﻧ ِﻔ ‪‬ﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫)‪ (٤٧‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ ﹸﺔ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬‬
‫‪٩٦‬‬
‫ﲔ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹸﻛﻔﱠﺎﺭ‪‬ﺍ ‪.‬‬‫‪‬ﻧ ﹾﻔ ‪‬ﻊ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ ِﺔ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬‬
‫ﺸ ‪‬ﺮ ِﻙ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﻳﹾﺜِﺒ‪‬ﺘﻬ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻧ ﹾﻔ ‪‬ﻲ ﺍﻟ ‪‬‬
‫• ﻭ‪‬ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ِﺭ ﹶﺃ ﹾﻥ‬
‫ﲔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻈﹸﻨ‪‬ﻮ ﹶﻥ ﹶﺃ ﱠﻥ ِﻟ ﹾﻠ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻉ‪ِ :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺍﹾﻟِﺒ ‪‬ﺪ ِ‬
‫ﻉ ﺇﹶﻟﻴ‪‬ـ ِﻪ‬ ‫ﺸﻔﹸﻮ ‪‬‬ ‫ﺾ ﹶﻓ‪‬ﻴ ﹾﻘ‪‬ﺒ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ٍ‬‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺸ ﹶﻔﻌ‪‬ﻮﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺇ ﹾﺫِﻧ ِﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻕ‬
‫ﺨﻠﹸـﻮ ‪‬‬ ‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺨﻠﹸـﻮ ‪‬‬ ‫‪‬ﺷﻔﹶﺎ ‪‬ﻋ ﹶﺔ ﺷ‪‬ﺎِﻓ ٍﻊ ِﻟﺤ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ ﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺭ ﹾﻏ‪‬ﺒ ﹰﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ـ ﹰﺔ‪ ،‬ﻭ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻌ‪‬ﺎﻣِـ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺿ ِﺔ ‪.‬‬
‫ﺑِﺎﹾﻟ ‪‬ﻤﻌ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﲔ‬
‫ﺤ ‪‬‬‫ﺨﺬﹸﻭ ﹶﻥ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ ﹶﻔﻌ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ‪‬ﺘ ِ‬ ‫ﻓﹶﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺇﻟﹶﻰ‬
‫ﺹ ﺍﻟﱠﻠ ِﻪ ﹶﻓ‪‬ﻨ ‪‬‬‫ﺸ ِﻔﻌ‪‬ﻮ ﹶﻥ ِﺑﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﺧﻮ‪‬ﺍ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﻮﺭ‪‬ﻭ ﹶﻥ ‪‬ﺗﻤ‪‬ﺎﺛِﻴﹶﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ‪‬ﻴ ‪‬‬‫‪‬ﻭ‪‬ﻳ ‪‬‬

‫‪ - ٩٦‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٤‬‬

‫‪٣٤‬‬
‫ﺻ ِﻬ ‪‬ﻢ ِﻟﻜﹶـ ‪‬ﻮِﻧ ِﻬ ‪‬ﻢ‬
‫ﺨﻮ‪‬ﺍ ِ‬
‫ﺸ ﹶﻔﻌ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﻠﹸﻮ ِﻙ ِﺑ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ‪‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ‬‫ﺸ ﹶﻔﻌ‪‬ﻮ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤﻠﹸﻮ ِﻙ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺇ ﹾﺫ ِﻥ ﺍﹾﻟ ‪‬ﻤﻠﹸﻮ ِﻙ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻳ‪‬ـ ‪‬‬
‫ﺏ ﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﻠﹸﻮ ِﻙ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ‪،‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺝ ﺇﻟﹶﻰ ﺇﺟ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﺭ ﹾﻏ‪‬ﺒ ﹰﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ‪‬ﺒ ﹰﺔ ‪ .‬ﹶﻓﹶﺄ‪‬ﻧ ﹶﻜ ‪‬ﺮ‬
‫ﺤﺘ‪‬ﺎ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ ﻓِﻴﻤ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﺸ ﹶﻔ ‪‬ﻊ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻩ ِﺇ ﱠﻻ ِﺑِﺈ ﹾﺫﻧِـ ِﻪ ‪«..‬‬ ‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ..»:‬ﻣ‪‬ﻦ ﺫﹶﺍ ﺍﻟﱠـﺬِﻱ ﻳ‪‬ـ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫‪٩٧‬‬
‫)ﺍﻟﺒﻘﺮﺓ‪. (٢٥٥:‬‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﲔ ‪‬ﺣﺘ‪‬ـﻰ ﺻ‪‬ـ ‪‬ﻮﺭ‪‬ﻭﺍ‬ ‫ﺤ ‪‬‬‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ِﻟ ﹾﻠ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟﹶﺄﻧ‪ِ‬ﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹸﺔ ﺍﱠﻟﺘِﻲ ﹶﺃﹾﺛ‪‬ﺒ‪‬ﺘﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹶﻓ ‪‬ﻬ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﺼﺪ‪‬ﻭﺍ ﹸﻗﺒ‪‬ـﻮ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ‬
‫ﻚ ﻗﹶـ ‪‬‬‫ﺸﻔﹶﺎﻉ‪ِ ‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﻛﹶـ ﹶﺬِﻟ ‪‬‬ ‫ﺸﻔﹶﺎ ‪‬ﻋﻨ‪‬ﺎ ِﺑ‪‬ﺘﻤ‪‬ﺎﺛِﻴِﻠ ِﻬ ‪‬ﻢ ﺍ ‪‬ﺳِﺘ ‪‬‬‫‪‬ﺗﻤ‪‬ﺎﺛِﻴﹶﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪:‬ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺸ ﹶﻔﻌ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺎ ﺇﻟﹶﻰ ﺍﻟﻠﱠـ ِﻪ ‪‬ﻭﺻ‪‬ـ ‪‬ﻮﺭ‪‬ﻭﺍ ‪‬ﺗﻤ‪‬ـﺎﺛِﻴﹶﻠ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺸ ِﻔ ‪‬ﻊ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪:‬ﻧ ‪‬‬
‫ﲔ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﱠﻔ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹸﺔ ﹶﺃ‪‬ﺑ ﹶﻄﹶﻠﻬ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ ﹶﺫ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ‪ ،‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬ ‫ﹶﻓ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺡ‪ ":‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ‪‬ﺗ ﹶﺬ ‪‬ﺭ ﱠﻥ َﺁِﻟ ‪‬ﻬﺘ‪ ‬ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹶﺬ ‪‬ﺭ ﱠﻥ ‪‬ﻭﺩ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﺳﻮ‪‬ﺍﻋ‪‬ﺎ‬ ‫ِﺑﻬ‪‬ﺎ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻡ ﻧ‪‬ﻮ ٍ‬
‫ﲔ ِﺇﻟﱠـﺎ ﺿ‪‬ـﻠﹶﺎﻟﹰﺎ "‬ ‫ﺿﻠﱡﻮﺍ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ِﺰ ِﺩ ﺍﻟﻈﱠـﺎِﻟ ِﻤ ‪‬‬ ‫ﺴﺮ‪‬ﺍ )‪ (٢٣‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬‬ ‫ﻕ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺙ ‪‬ﻭ‪‬ﻳﻌ‪‬ﻮ ‪‬‬‫‪‬ﻭﻟﹶﺎ ‪‬ﻳﻐ‪‬ﻮ ﹶ‬
‫‪٩٨‬‬
‫)ﻧﻮﺡ‪. (٢٥-٢٣:‬‬
‫ﺖ‪:‬ﻭﰲ ﻫﺬﺍ ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪-‬ﻷﻧﻪ ﻗﺪ ﺑﲔ ﺃﻥ ﺍﻵﻳﺎﺕ ﺗﻠﻚ ﲝـﻖ‬
‫ﻗﻠ ‪‬‬
‫ﺍﻟﻜﻔﺎﺭ ﻭﻟﻴﺴﺖ ﲝ ‪‬ﻖ ﺍﳌﺴﻠﻤﲔ‪.‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﻫـﻮ ﻣـﺎ ﻧﻌﺘﻘـ ‪‬ﺪﻩ ﺑﻔـﻀﻞ‬
‫ﺍﷲ‪،‬ﻭﻧﻘﻮﻝ‪:‬ﺇ ﱠﻥ ﻃﺎﻟﺐ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻨﻪ
ﺇ ِﻥ ﺍﻋﺘﻘ ‪‬ﺪ ﺃﻭ ﻇ ‪‬ﻦ ﺃﻧﻪ
ﻳﺸﻔ ‪‬ﻊ ﺑﻐﲑ ﺇﺫﻥ ﺍﷲ ﻓﻬﺬﺍ ﺷﺮﻙ‬
‫ﺏ‪،‬ﻭﻟﻜﻨﻪ ﺣﺎﺷﺎ ﳌﺴﻠﻢ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴـﻮﻡ ﺍﻵﺧـﺮ ﺃﻥ‬ ‫ﻚ ﰲ ﺫﻟﻚ ﻭﻻ ﻧﺮﺗﺎ ‪‬‬ ‫ﻭ ﺿﻼ ﹲﻝ ﻻ ﻧﺸ ‪‬‬
‫ﺐ ﺍﻟﺸﻔﺎﻋﺔ‪،‬ﻓﺈﻧﻨﺎ ﻧﻌﺘﻘ ‪‬ﺪ ﲤﺎﻡ ﺍﻻﻋﺘﻘـﺎﺩ‬
‫ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﺃﻭ ﻳﻈ‪‬ﻨﻪ ﻭﻧﱪﹶﺃ ﺇﱃ ﺍﷲ ﻣﻨﻪ ‪.‬ﻭﺇﻧﻨﺎ ﺣﲔ ﻧﻄﻠ ‪‬‬
‫ﺃﻧﻪ ﻻ ﻳﺸﻔ ‪‬ﻊ ﺃﺣ ‪‬ﺪ ﺇﻻ ﺑﺈﺫﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬ﻭﻻ ﻳﻘ ‪‬ﻊ ﺷﻲﺀ ﺇﻻ ﺑﺮﺿﺎﻩ ﻭﺗﺄﻳﻴﺪﻩ ﻛﻤﺎ ﻫﻮ ﻧـﺺ‬
‫ﺍﻵﻳﺎﺕ‪.‬ﻭﺇﳕﺎ ﻫﺬﺍ ﻛﻄﻠﺐ ﺩﺧﻮﻝ ﺍﳉ‪‬ﻨﺔ ﻭﻃﻠﺐ ﺍﻟﺸﺮﺏ ﻣﻦ ﺍﳊﻮﺽ ﺍﳌﻮﺭﻭﺩ ﻭﻃﻠﺐ ﺍﻟﻨﺠـﺎﺓ‬

‫‪ - ٩٧‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٤‬‬

‫‪ - ٩٨‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٤‬‬

‫‪٣٥‬‬
‫ﻚﰲ‬
‫ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ‪،‬ﻓﻜﻠﻬﺎ ﻻ ﲢﺼ ﹸﻞ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ‪،‬ﻭﰲ ﻭﻗﺘﻬﺎ ﺍﻟﺬﻱ ﻗ ‪‬ﺪﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ‪،‬ﻭﻻ ﻳﺸ ‪‬‬
‫ﺫﻟﻚ ﻋﺎﻗ ﹲﻞ ﺃﻭ ﳜ ﹶﻔﻰ ﻋﻠﻰ ‪‬ﻣﻦ ﻟﻪ ﺃﺩﱏ ﻣﻌﺮﻓﺔ ‪.‬‬
‫‪٩٩‬‬

‫ﻼ‬
‫ﺡ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺪﻳﺚ‪،‬ﻓﻐﲑ ﻣﺴﱠﻠﻢ ﺑﻪ ﺃﻳﻀﹰﺎ‪،‬ﻓﺎﻟﻠﻔﻆ ﺍﳌﺸﻬﻮﺭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﺭﺑ‪‬ﺎ ٍ‬
‫ﺚ‬
‫ﺴ‪‬ﺘﻐِﻴ ﹸ‬
‫ﺝ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪:‬ﻗﹸﻮﻣ‪‬ﻮﺍ ﻧ‪‬ـ ‪‬‬ ‫‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﻣﺖِ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻖ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ »:‬ﹶﻻ ‪‬ﻳﻘﹶﺎ ‪‬ﻡ ﻟِﻰ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﻘﹶﺎ ‪‬ﻡ ِﻟﱠﻠ ِﻪ ‪‬ﺗﺒ‪‬ـﺎ ‪‬ﺭ ‪‬ﻙ‬
‫‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ «‪.١٠٠‬‬
‫ﻼ‪،‬ﺑﻞ ﻋـﻦ‬
‫ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺟﻬﺎﻟﺔ ﺃﺣﺪ ﺭﻭﺍﺗﻪ‪،‬ﻓﻠﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻛﻼﻡ ﻋﻦ ﺍﻻﺳـﺘﻐﺎﺛﺔ ﺃﺻـ ﹰ‬
‫ﺚ ﻓﻴﺤﺘﻤ ﹸﻞ ﻣﻌﺎﱐ‪:‬‬
‫ﺍﻟﻘﻴﺎﻡ‪،‬ﻭﻫﺬﻩ ﻣﺴﺄﻟ ﹲﺔ ﺃﺧﺮﻯ ‪.‬ﻓﺈﻥ ﺻ ‪‬ﺢ ﺍﳊﺪﻳ ﹸ‬
‫ﱯ
ﻛﺎﻥ ﻗﺪ ﺃﺟﺮﻯ ﻋﻠﻰ ﺍﳌﻨﺎﻓﻘﲔ ﺃﺣﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻓﻠﻌ ﹼﻞ ﺃﺑـﺎ‬ ‫ﺃﺣﺪﻫﺎ‪:‬ﺃ ﹼﻥ ﺍﻟﻨ ‪‬‬
‫ﱯ
ﻟﻴﻘﺘﻠﻪ‪،‬ﻓﺄﺟﺎﺏ ﺑﺬﻟﻚ ؛ ﲟﻌﲎ ﺃ ﹼﻥ ﻫﺬﺍ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ‬‫ﺑﻜﺮ ﻭﻣﻦ ﻣﻌﻪ ﺍﺳﺘﻐﺎﺛﻮﺍ ﺑﺎﻟﻨ ‪‬‬
‫ﱯ
ﺃﻋﺮﻑ ﺍﳋﻠﻖ ﺑﺎﷲ ﺗﻌـﺎﱃ‪،‬ﻓﻠﻢ‬ ‫ﺍﻟﱵ ﱂ ﻳﱰﻝ ﺍﻟﻮﺣﻲ ‪‬ﺎ‪،‬ﻭﺃﻣﺮﻫﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪،‬ﻭﺍﻟﻨ ‪‬‬
‫ﻳﻜﻦ ﻳﺴﺄﻝ ﺭﺑ‪‬ﻪ ﺗﻐﻴﲑ ﺣﻜﻢ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ‪،‬ﻭﻻ ﻳﻔﻌﻞ ﻓﻴﻬﺎ ﺇ ﹼﻻ ﻣﺎ ﻳـﺆﻣﺮ ﺑـﻪ‪،‬ﻓﻴﻜﻮﻥ‬
‫ﻗﻮﻟﻪ‪":‬ﻻ ﻳﺴﺘﻐﺎﺙ ﰊ" ﻋﺎ ‪‬ﻣﹰﺎ ﳐﺼﻮﺻﹰﺎ ؛ ﺃﻱ ﻻ ﻳﺴﺘﻐﺎﺙ ﰊ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ؛ ﻷﻧ‪‬ﻪ ﳑ‪‬ﺎ ﺍﺳـﺘﺄﺛﺮ‬
‫ﻚ ﺃ ﹼﻥ ﻣﻦ ﺃﺩﺏ ﺍﻟﺴﺆﺍﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻪ ﳑﻜﻨﹰﺎ‪،‬ﻓﻜﻤﺎ ﺃﻧ‪‬ﺎ ﻻ ﻧﺴﺄﻝ‬‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‪.‬ﻭﻻ ﺷ ‪‬‬
‫ﱯ
ﺇ ﹼﻻ ﻣـﺎ ﳝﻜـﻦ ﺃﻥ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﺇ ﹼﻻ ﻣﺎ ﻫﻮ ﰲ ﳑﻜﻦ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴ‪‬ﺔ ‪،١٠١‬ﻛﺬﻟﻚ ﻻ ﻧﺴﺄﻝ ﺍﻟﻨ ‪‬‬
‫ﳚﻴﺐ ﺇﻟﻴﻪ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ
‪ »:‬ﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠ‪‬ﺘ ﹸﻜ ‪‬ﻢ‪،‬ﺑ ِﻞ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﻤﹶﻠﻜﹸـ ‪‬ﻢ «‪ ١٠٢‬ﺃﻱ‬
‫ﺙ ﺑﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﲡﻲﺀ ﺍﻟﺴﻨ‪‬ﺔ ﺑﻨﺤﻮ ﻫﺬﺍ‬ ‫ﺃﻧﺎ ﻭﺇﻥ ﺍﺳﺘﻐﻴﺚ ﰊ‪،‬ﻓﺎﳌﺴﺘﻐﺎ ﹸ‬

‫‪ - ٩٩‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ ﻻﺑﻦ ﻋﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٢‬‬

‫‪ - ١٠٠‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ )‪ .(٢٣٣٧٤‬ﻗﻠﺖ‪:‬ﻭﰲ ﺳﻨﺪﻩ ﺭﺟ ﹲﻞ ﳎﻬﻮ ﹲﻝ‪.‬‬
‫‪ - ١٠١‬ﺃﻱ ﰲ ﻣﺎ ﻗﺪ‪‬ﺭ ﺍﷲ ﺗﻌﺎﱃ ﺇﻣﻜﺎﻧ‪‬ﻪ‪ ،‬ﻓﻠﻮ ﻗﺪ‪‬ﺭ ﺍﻣﺘﻨﺎ ‪‬ﻋ ‪‬ﻪ ﻓﻬﻮ ﺟﺎﺭ ﻋﻠﻰ ﻣﺎ ﻗﺪ‪‬ﺭ ﻣﻦ ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﺗﻌﺎﱃ ﺍ ُ‬
‫ﷲ ﺃﻥ ﻳﺘﻨﺎﻗﺾ ﺗﻘﺪﻳﺮﻩ‬
‫ﻭﻓﻌﻠﻪ‪.‬‬
‫ﺤ ِﻤﹸﻠ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃ ‪‬ﺣ ِﻤﹸﻠ ﹸﻜ ‪‬ﻢ ‪ ،‬ﻭﻣ‪‬ﺎ‬ ‫ﲔ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻓِﻰ ‪‬ﺭ ‪‬ﻫﻂٍ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺷ ‪‬ﻌ ِﺮ‪‬ﻳ ‪‬‬ ‫‪ - ١٠٢‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻤﹶﻠﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍ‪‬ﻧ ﹶﻄﹶﻠ ﹾﻘﻨ‪‬ﺎ‬
‫ﺙ ﹶﺫ ‪‬ﻭ ٍﺩ ﹸﻏ ‪‬ﺮ ﺍﻟ ﱡﺬﺭ‪‬ﻯ ﹶﻓ ‪‬‬
‫ﻼ ِ‬‫ﺚ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹸﺃِﺗ ‪‬ﻰ ِﺑﹶﺜ ﹶ‬ ‫ِﻋ‪‬ﻨﺪِﻯ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ ِﻤﹸﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﹸﺛ ‪‬ﻢ ﹶﻟِﺒﹾﺜﻨ‪‬ﺎ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻧ ﹾﻠ‪‬ﺒ ﹶ‬
‫ﺤ ِﻤﹶﻠﻨ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺣ ‪‬ﻤﹶﻠﻨ‪‬ﺎ ‪ ،‬ﻓﹶﺎ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ ِﺑﻨ‪‬ﺎ ِﺇﻟﹶـﻰ‬ ‫ﻒ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺤﹶﻠ ‪‬‬ ‫ﺤ ِﻤﹸﻠ ‪‬ﻪ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻀﻨ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠﻪِ ﹶﻻ ‪‬ﻳﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﹶﻟﻨ‪‬ﺎ ‪ ،‬ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻧ ‪‬‬ ‫ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﺃﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬

‫‪٣٦‬‬
‫ﻣﻦ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪،‬ﻭﳚﻲﺀ ﺍﻟﻘﺮﺁﻥ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻜﺘﺴﺒﻪ‪،‬ﻛﻘﻮﻟﻪ
‪ ":‬ﹶﻻ ‪‬ﻳ ‪‬ﺪ ِﺧ ﹸﻞ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ" )ﺍﻟﻨﺤﻞ‪.(٣٢:‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ " ‪،١٠٣‬ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ":‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻚ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬‬
‫ﻼ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬‬
‫ﻚ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬‬
‫ﻭﻗﺎﻝ
ﻟﻌﻠﹼﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ":‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ َﻷ ﹾﻥ ‪‬ﻳ ‪‬ﻬ ِﺪ ‪‬‬
‫ﻚ ﺍﻷﺩﺏ ﰲ ﻧﺴﺒﺔ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌـﺎﱃ‪ »:‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ـﺎ‬ ‫‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ﺍﻟ‪‬ﻨ ‪‬ﻌ ِﻢ "‪ . ١٠٤‬ﻓﺴﻠ ‪‬‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ ﹶﻥ« )‪ (٢٤‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‪،‬ﻓﻨـﺴﺐ‬ ‫ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻭ ﹶﻥ ِﺑﹶﺄ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﻟ‪‬ﺘ ‪‬ﻬﺪِﻱ ِﺇﻟﹶـﻰ‬‫ﺍﳍﺪﺍﻳﺔ ﺇﻟﻴﻬﻢ‪،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﺴﺐ‪،‬ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﻨﺒﻴ‪‬ﻪ
‪ »:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ« )‪ (٥٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪.‬‬ ‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ِ‬
‫ﺖ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﻬ‪‬ﺪِﻱ ﻣ‪‬ـﻦ ﻳ‪‬ـﺸ‪‬ﺎﺀ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﹶﺃ ‪‬ﻋﻠﹶـ ‪‬ﻢ‬
‫ﻚ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻬﺪِﻱ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ‪‬ﺒ‪‬ﺒ ‪‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ»:‬ﺇﻧ‪ ‬‬
‫ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ‪‬ﺘﺪِﻳ ‪‬ﻦ« )‪ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪،‬ﻓﺎﻷﺣﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺴﻠﻴ ﹸﺔ‪،‬ﻭﺍﳊﻤ ﹸﻞ ﻋﻦ ﻗﻠـﺐ‬
‫ﱯ
ﰲ ﻋﺪﻡ ﺇﺳﻼﻡ ﻋﻤ‪‬ﻪ ﺃﰊ ﻃﺎﻟﺐ !!! ﻓﻜﺄﻧ‪‬ﻪ ﻗﺪ ﻗﻴﻞ‪»:‬ﺃﻧﺖ ﻭﻓﻴﺖ ﲟـﺎ ﻋﻠﻴـﻚ‪،‬ﻭﻟﻴﺲ‬ ‫ﺍﻟﻨ ‪‬‬
‫ﻋﻠﻴﻚ ﻫﺪﺍﻳﺘﻪ ؛ ﻷ ﹼﻥ ﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻚ‪،‬ﻓﻼ ﺗﺬﻫﺐ ﻧﻔﺴﻚ ﻋﻠﻴﻪ« ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ‪:‬ﻓﺈﻃﻼﻕ ﻟﻔﻆ »ﺍﻻﺳﺘﻐﺎﺛﺔ« ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﳛﺼﻞ ﻣﻨﻪ ﻏﻮﺙ ـ ﺇﻣ‪‬ﺎ ﺧﻠﻘﹰﺎ ﻭﺇﳚﺎﺩﹰﺍ‪،‬ﻭﺇﻣ‪‬ﺎ‬
‫ﻚ ﻓﻴﻪ ﻟﻐﺔ ﻭﺷﺮﻋﹰﺎ‪،‬ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺴﺆﺍﻝ‪،‬ﻓﺘﻌﻴ‪‬ﻦ ﺗﺄﻭﻳ ﹸﻞ‬ ‫ﺗﺴﺒ‪‬ﺒﹰﺎ ﻭﻛﺴﺒﹰﺎ ـ ﺃﻣﺮ ﻣﻌﻠﻮﻡ ﻻ ﺷ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ‪ -‬ﻋﻠﻰ ﻓﺮﺽ ﺻﺤﺘﻪ‪. -‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‬
‫ﺖ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺱ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺴﹶﺄ ﹸﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ »:-
-‬ﻣ‪‬ﺎ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻤﺲ‪ ‬ﺗ ‪‬ﺪﻧ‪‬ﻮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒﹸﻠ ﹶﻎ‬‫ﺤ ٍﻢ « ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺲ ﰲ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﻣ ‪‬ﺰ ‪‬ﻋ ﹸﺔ ﹶﻟ ‪‬‬ ‫ﻳﺄﰐ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ -
-‬ﹶﻓﻴ‪‬ـ ‪‬‬ ‫ﻚ ﺍ ‪‬ﺳ‪‬ﺘﻐ‪‬ﺎﺛﹸﻮﺍ ﺑِﺂ ‪‬ﺩ ‪‬ﻡ‪،‬ﹸﺛ ‪‬ﻢ ِﺑﻤ‪‬ﻮﺳ‪‬ﻰ‪،‬ﹸﺛ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬‬‫ﻒ ﺍ ُﻷ ﹸﺫ ِﻥ‪،‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬‫ﺼ ‪‬‬ ‫ﻕ ِﻧ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬

‫ﲔ‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ‪‬ﻳﻤِـ ٍ‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓ‪‬ﻨ ﹶﺬ ﱢﻛ ‪‬ﺮ ‪‬ﻩ ‪ ،‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪ ،‬ﺑ ِﻞ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﻤﹶﻠ ﹸﻜ ‪‬ﻢ ‪ ،‬ﻭِﺇﻧ‪‬ﻰ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻻ ﹶﺃ ‪‬ﺣِﻠ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﻤِﻴﻨِﻰ «‬
‫ﺖ ﺍﱠﻟﺬِﻯ ‪‬ﻫﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭ ﹶﻛ ﱠﻔ ‪‬ﺮ ‪‬‬ ‫ﺖ ﺍﱠﻟﺬِﻯ ‪‬ﻫﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ « ‪ .‬ﹶﺃﻭ» ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬ ‫ﺕ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﻤِﻴﻨِﻰ ‪ ،‬ﻭﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬ ‫ﹶﻓﹶﺄﺭ‪‬ﻯ ﹶﻏ‪‬ﻴ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪ ،‬ﺇِ ﱠﻻ ﹶﻛ ﱠﻔ ‪‬ﺮ ‪‬‬
‫‪.‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪، (٦٦٢٣‬ﺍﻟﺬﺭﻯ‪:‬ﲨﻊ ﺍﻟﺬﺭﻭﺓ ﻭﻫﻰ ﺃﻋﻠﻰ ﺍﻟﺸﻰﺀ ﻭﺍﳌﺮﺍﺩ ﺍﻟﺴﻨﺎﻡ = ﺍﻟﺬﻭﺩ‪:‬ﻣﻦ ﺍﻹﺑﻞ ﻣﺎ ﺑﲔ ﺍﻟﺜﻨـﺘﲔ ﺇﱃ‬
‫ﺍﻟﺘﺴﻊ ﻭﻗﻴﻞ ﻣﺎ ﺑﲔ ﺍﻟﺜﻼﺙ ﺇﱃ ﺍﻟﻌﺸﺮ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ « ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭ ﹶﻻ ‪،‬‬
‫ﺸﺮ‪‬ﻭﺍ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺪ ِﺧ ﹸﻞ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﺍﹾﻟ ‪‬‬ ‫‪ - ١٠٣‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ‪ »:‬ﺳ ‪‬ﺪﺩ‪‬ﻭﺍ ‪‬ﻭﻗﹶﺎ ِﺭﺑ‪‬ﻮﺍ ‪ ،‬ﻭﹶﺃ‪‬ﺑ ِ‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ‪ »:‬ﻭ ﹶﻻ ﹶﺃﻧ‪‬ﺎ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻤ ‪‬ﺪﻧِﻰ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ٍﺓ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ « ‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪( ٦٤٦٧‬‬‫ﹶﺃ‪‬ﻧ ‪‬‬
‫‪ - ١٠٤‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﻣﻔﺼﻼ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٣٠٠٩‬‬

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‫ﺏ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﻮ ‪‬ﻣﺌِـ ٍﺬ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﺜﹸـ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻣﻘﹶﺎﻣ‪‬ـﺎ‬
‫ﺤ ﹾﻠﻘﹶـ ِﺔ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺨ ﹾﻠ ِﻖ‪،‬ﻓﹶ‪‬ﻴ ‪‬ﻤﺸِﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄﺧ‪‬ـ ﹶﺬ ِﺑ ‪‬‬
‫ِﻟ‪‬ﻴ ﹾﻘﻀ‪‬ﻰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻤ ِﻊ ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ «‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫‪١٠٥‬‬
‫ﺤﻤ‪‬ﻮﺩ‪‬ﺍ‪،‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺠ ﹲﺔ ﰲ ﺇﻃﻼﻕ ﻟﻔﻆ »ﺍﻻﺳﺘﻐﺎﺛﺔ«‪ .‬ﻭﻟﻜ ‪‬ﻦ ﺫﻟﻚ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ؛ ﻷ ﹼﻥ ﻣﻌـﲎ‬ ‫ﺚﺣ‪‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫»ﺍﻻﺳﺘﻐﺎﺛﺔ« ﻭ»ﺍﻟﺴﺆﺍﻝ« ﻭﺍﺣﺪ ﺳﻮﺍﺀ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ‪،‬ﺃﻡ ﺑﻐﲑﻩ‪،‬ﻭﺍﻟﱰﺍﻉ ﰲ ﺫﻟﻚ ﻧﺰﺍﻉ ﰲ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‪،‬ﻭﺟﻮﺍﺯﻩ ﺷﺮﻋﹰﺎ ﻣﻌﻠﻮﻡ‪،‬ﻓﺘﺨﺼﻴﺺ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺑﺎﻟﺒﺤﺚ ﳑ‪‬ﺎ ﻻ ﻭﺟﻪ ﻟـﻪ‪،‬ﻭﺇﻧﻜﺎﺭ‬
‫‪١٠٦‬‬
‫ﱯ
ﳐﺎﻟﻒ ﳌﺎ ﻗﺪ‪‬ﻣﻨﺎﻩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﻭﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ‬
‫ﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﻨ ‪‬‬

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‫‪ - ١٠٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.( ١٤٧٤‬‬

‫‪ - ١٠٦‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ‪:‬ﺍﻧﻈﺮ ﺷﻔﺎﺀ ﺍﻟﺴﻘﺎﻡ ﰲ ﺯﻳﺎﺭﺓ ﺧﲑ ﺍﻷﻧﺎﻡ ﻟﻠﺴﺒﻜﻲ )ﺝ ‪ / ١‬ﺹ ‪ (٩٠‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

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 ‫ﺍﻟﺼ‪‬ﻮ ‪‬ﺭ ﹸﺓ ﺍﻟﺜﱠﺎِﻧ‪‬ﻴ ﹸﺔ‪:‬ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ِﺑﺎﹶﻟﻠﱠ ِﻪ ﻭ‪‬ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ﺑِﺎﻟﺸ‪‬ﻔِﻴ ِﻊ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ‪:١٠٧‬‬
‫ﺴ‪‬ﺘﻐِﻴﺜﹸﻮ ﹶﻥ‬‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹸﺔ‪ ،‬ﻭﻳ‪‬ـ ‪‬‬ ‫ﺴﺄﹶﻝ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﻟ ‪‬ﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻔﻌ‪‬ﻞ ﺍﻟ ‪‬‬ ‫ﺴﺄﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬‬‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﺮﺷِـ ‪‬ﻲ‬ ‫ﺱ‪ ،‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ﺍ َْﻷ ‪‬ﺳ ‪‬ﻮ ِﺩ ﺍﹾﻟ ‪‬‬
‫ﺴﻘﹶﺎ ِﺀ‪،‬ﹸﺛ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ِﺑ ‪‬ﻌ ‪‬ﻤ ِﻪ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻠﹸﻮ ﹶﻥ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬‬
‫ﺴﺄﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ‪ .‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹲﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻪ‬
‫ﺸﻔِﻴ ِﻊ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ِﺑﺎﹶﻟﱠﻠ ِﻪ‪،‬ﻭ‪‬ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ﺑِﺎﻟ ‪‬‬‫‪‬ﺭ ِ‬
‫ﻑ‪. ١٠٨‬‬ ‫ﻼ ‪‬‬ ‫ﺸﻔِﻴ ِﻊ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻓِﻴ ِﻪ ِﺧ ﹶ‬‫ﻉ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍ ْﻵ ِﺧ ‪‬ﺮ ِﺓ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬‬ ‫ﺸﺮ‪‬ﻭ ‪‬‬ ‫‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬
‫ﺱ ﺑ‪‬ـ ِﻦ‬ ‫ﺴﻘﹶﻰ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬‫ﺤﻄﹸﻮﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺏ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﻗ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺲ ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻓﻌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﻚ ِﺑﻌ‪‬ـ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ـﺎ‬ ‫ﺴﻘِﻴﻨ‪‬ﺎ ‪‬ﻭِﺇﻧ‪‬ﺎ ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧﺘ‪ ‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬
‫‪١٠٩‬‬
‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﻓﹶﺎ ‪‬ﺳ ِﻘﻨ‪‬ﺎ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺱ ﺑ‪‬ـ ِﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬ ‫ﺏ ﻋ‪‬ـﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺮﻣ‪‬ـﺎ ‪‬ﺩ ِﺓ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ـﺎ ِ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺴﻘﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ ِﺑ ِﻪ ﻓﹶﺎﺳ‪‬ـ ِﻘﻨ‪‬ﺎ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺑ ِﺮﺣ‪‬ـﻮﺍ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺱ‪،‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﺐ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ‪‬ﻋ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬
‫ﺱ‬
‫ﺱ‪ِ،‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮ‪‬ﻯ ِﻟ ﹾﻠ ‪‬ﻌﺒ‪‬ﺎ ِ‬ ‫ﺱ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺐ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺨ ﹶﻄ ‪‬‬‫‪‬ﺳﻘﹶﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬
‫ﺱ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﻓِﻲ ‪‬ﻋ ‪‬ﻤ ِﻪ‬
‫ﺴ ‪‬ﻤ ‪‬ﻪ ﻓﹶﺎ ﹾﻗ‪‬ﺘﺪ‪‬ﻭﺍ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ ‪‬ﺮ ﹶﻗ ‪‬‬
‫ﻣ‪‬ﺎ ‪‬ﻳﺮ‪‬ﻯ ﺍﹾﻟ ‪‬ﻮﹶﻟ ‪‬ﺪ ِﻟﻮ‪‬ﺍِﻟ ِﺪ ِﻩ‪،‬ﻳ ‪‬ﻌ ﱢﻈ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ﹶﻔ ‪‬‬
‫‪١١٠‬‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﺳِﻴﹶﻠ ﹰﺔ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑ ﹸﻜ ‪‬ﻢ "‬ ‫ﺱ‪،‬ﻭ‪‬ﺍ‪‬ﺗ ِ‬ ‫ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﻭﻋﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﻗﺎﻝ‪:‬ﻧﻈﺮﺕ ﺇﱃ ﻋﻤﺮ ﻳﻮﻡ ﻏﺪﺍ ﻟﻴﺴﺘـﺴﻘﻲ ﻋـﺎﻡ ﺍﻟﺮﻣﺎﺩﺓ‪،‬ﻣﺘﻮﺍﺿـﻌﺎ‬
‫ﺧﺎﺷﻌﺎ‪،‬ﻋﻠﻴﻪ ﺑﺮﺩ ﻻ ﻳﺒﻠﻎ ﺭﻛﺒﺘﻴﻪ‪،‬ﻓﺮﻓﻊ ﺻﻮﺗﻪ ﺑﺎﻻﺳﺘﺴﻘﺎﺀ ﻭﻋﻴﻨﺎﻩ ﺗﻔﻴﻀﺎﻥ ﻭﺍﻟﺪﻣﻮﻉ ﲡـﺮﻱ‬
‫ﻋﻠﻰ ﺧﺪﻩ ﻭﳊﻴﺘﻪ‪،‬ﻭﺇﻥ ﺍﻟﻌﺒﺎﺱ ﻟﻌﻦ ﳝﻴﻨﻪ‪،‬ﻓﺎﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻳﻌﺞ ﺇﱃ ﺭﺑﻪ‪،‬ﻭﺃﺧﺬ ﺑﻴـﺪ ﺍﻟﻌﺒـﺎﺱ‬
‫ﻓﻘﺎﻝ‪ ":‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺘﺸﻔﻊ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻚ"‪،‬ﻭﺍﻟﻌﺒﺎﺱ ﻗﺎﺋﻢ ﺇﱃ ﺟﻨﺒﻪ ﻣﻠﺢ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﻋﻴﻨـﺎﻩ‬
‫‪١١١‬‬
‫‪‬ﻤﻼﻥ‪.‬‬

‫‪ ١٠٧‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪ ).‬ﺝ‪ ، ٤‬ﺹ ‪.( ٣٣ -٢٢‬‬

‫‪- ١٠٨‬ﺍﻻﺳﺘﻐﺎﺛﺔ ‪ ،‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺒﻜﺮﻱ ﺹ ‪ ١٢٣‬ﻭﺍﻧﻈﺮ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ‪/١‬ﺹ ‪١٣٤‬ﻭ‪٢٠١‬ﻭ‪٢٠٢‬ﻭ‪٢٢١‬ﻭ‪(٢٢٣‬‬
‫‪ - ١٠٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪( ١٠١٠‬‬
‫ﺤ‪‬ﻴ ِﻦ ِﻟ ﹾﻠﺤ‪‬ﺎ ِﻛ ِﻢ)‪ (٥٤٤٧‬ﻭﻓﻴﻪ ﺿﻌﻒ‬
‫ﺼﺤِﻴ ‪‬‬ ‫‪ - ١١٠‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫‪ -١١١‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻧﺴﺎﺏ ﺍﻷﺷﺮﺍﻑ )ﺝ ‪ / ١‬ﺹ ‪ .(٤٥٠‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬

‫‪٣٩‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻼﺫﺭﻱ‪:‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻮﺭﺍﻕ‪،‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺒﻬﻠﻮﻝ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ‬
‫ﺃﰊ ﻓﺪﻳﻚ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪:‬ﺧﺮﺝ ﻋﻤﺮ ﻳﺴﺘﺴﻘﻲ ﻓﺄﺧـﺬ‬
‫ﺑﻀﺒﻌﻲ ﺍﻟﻌﺒﺎﺱ ﻭﻗﺎﻝ‪":‬ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻋﻢ ﻧﺒﻴﻚ ﻓﺎﺳﻘﻨﺎ‪،‬ﻓﻤﺎ ﺑﺮﺡ ﺍﻟﻨﺎﺱ ﺣﱴ ﺳﻘﻮﺍ" ‪. ١١٢‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﺺ ﰲ ﺍﻟﺘﻮﺳﻞ ﺑﺬﺍﺕ ﺍﻟﻌﺒﺎﺱ‪،‬ﻭﻟﻴﺲ ﺑﺎﻟﻌﻤﻞ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺼﻠﹶﺎﺡ‬
‫ﺨﻴ‪‬ـﺮ ﻭ‪‬ﺍﻟـ ‪‬‬
‫ﺸﻔﹶﺎﻉ ِﺑﹶﺄ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺤﺒ‪‬ﺎﺏ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺴ‪‬ﺘﻔﹶﺎﺩ ِﻣ ‪‬ﻦ ِﻗﺼ‪‬ﺔ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ِﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ ":‬ﻭ‪‬ﻳ ‪‬‬
‫‪١١٣‬‬
‫ﺤ ﱢﻘ ِﻪ" ‪.‬‬
‫ﺱ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ِﺮﻓﹶﺘﻪ ِﺑ ‪‬‬‫ﺿ ِﻌ ِﻪ ِﻟ ﹾﻠ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫‪‬ﻭﹶﺃﻫ‪‬ﻞ ‪‬ﺑﻴ‪‬ﺖ ﺍﻟ‪‬ﻨ‪‬ﺒﻮ‪‬ﺓ‪ ،‬ﻭﻓِﻴ ِﻪ ﹶﻓﻀ‪‬ﻞ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ‪‬ﻭﹶﻓﻀ‪‬ﻞ ‪‬ﻋﻤ‪‬ﺮ ِﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﺝ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺳ‪‬ـ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪‬ﻭﹶﺃﻫ‪‬ـ ﹸﻞ‬ ‫ﺨ ‪‬ﺮ ‪‬‬ ‫ﺖ‪،‬ﹶﻓ ‪‬‬‫ﺤ ﹶﻄ ‪‬‬ ‫ﺴﻤ‪‬ﺎ َﺀ ﹶﻗ ‪‬‬ ‫ﻱ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺨﺒ‪‬ﺎِﺋ ِﺮ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴ ِﻢ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﺮ ِﺷ ‪‬ﻲ ؟ ﹶﻓﻨ‪‬ـﺎﺩ‪‬ﺍ ‪‬ﻩ‬
‫ﺴﻘﹸﻮ ﹶﻥ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ِﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺳ ‪‬ﻮ ِﺩ ﺍﹾﻟ ‪‬‬‫ﺴ‪‬ﺘ ‪‬‬‫ﺸ ‪‬ﻖ ‪‬ﻳ ‪‬‬‫ِﺩ ‪‬ﻣ ‪‬‬
‫ﺼ ِﻌ ‪‬ﺪ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ‪‬ﺮ ﹶﻓ ﹶﻘ ‪‬ﻌ ‪‬ﺪ ِﻋ‪‬ﻨ ‪‬ﺪ ِﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﺱ‪،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ﹶﻓ ‪‬‬
‫ﺨﻄﱠﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺱ ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﺮﺷِـ ‪‬ﻲ‪،‬ﻳ‪‬ﺎ‬ ‫ﻚ ِﺑ‪‬ﻴﺰِﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟﹶﺄﺳ‪‬ـ ‪‬ﻮ ِﺩ ﺍﹾﻟ ‪‬‬ ‫ﺸ ِﻔ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﻀِﻠﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺨ‪‬ﻴ ِﺮﻧ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻓ ‪‬‬
‫ﻚ ِﺑ ‪‬‬
‫ﺸ ِﻔ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬‫ِﺇ‪‬ﻧﺎ ‪‬ﻧ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻥ‬ ‫ﺱ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻤ‪‬ﺎ ﻛﹶـﺎ ﹶﻥ ﹶﺃ ‪‬ﻭﺷ‪‬ـ ‪‬‬ ‫‪‬ﻳﺰِﻳ ‪‬ﺪ‪،‬ﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻚ‪ِ ‬ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﻓ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ‪ ،‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ‪‬ﺒﹸﻠﻐ‪‬ـﻮﺍ‬ ‫ﺴ ﹶﻘ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﻛﹶﺎ ‪‬ﺩ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺐ ﹶﻟﻬ‪‬ﺎ ﺭِﻳ ‪‬ﺢ ﹶﻓ ‪‬‬ ‫ﺱ‪ ،‬ﻭ ‪‬ﻫ ‪‬‬ ‫ﺏ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬‬ ‫ﺕ ‪‬ﺳﺤ‪‬ﺎ‪‬ﺑ ﹲﺔ ﻓِﻲ ﺍﹾﻟ ‪‬ﻐ ‪‬ﺮ ِ‬ ‫ﺛﹶﺎ ‪‬ﺭ ‪‬‬
‫‪‬ﻣﻨ‪‬ﺎ ِﺯﹶﻟ ‪‬ﻬ ‪‬ﻢ "‪ .١١٤‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬
‫ﺖ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪-
-‬‬ ‫ﺨﺰ‪‬ﺍ ِﻋ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﺖ ﺣ‪‬ﺎ ِﺭﹶﺛ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﻭ ‪‬ﻫ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ‪‬ﺒ ِﺪ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ ﺍﻟﻠﱠـ ِﻪ َﻷﺑ‪‬ـ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﺃ ﹶﻻ‬‫ﻀ ‪‬ﻌﻒٍ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬‫ﻒ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺿﻌِﻴ ٍ‬‫ﺠ‪‬ﻨ ِﺔ؟ ﹸﻛ ﱡﻞ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪ »:‬ﹶﺃ ﹶﻻ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒ ٍﺮ «‪. ١١٥‬‬ ‫ﻅ ‪‬ﻣ ‪‬‬ ‫ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻫ ِﻞ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹸﻛ ﱡﻞ ‪‬ﻋ‪‬ﺘ ﱟﻞ ‪‬ﺟﻮ‪‬ﺍ ٍ‬
‫ﺴ ِﻤ ِﻪ ِﺇ ﹾﻛﺮ‪‬ﺍﻣ‪‬ـﺎ‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﻴ ﹾﻔ ‪‬ﻌﹶﻠ ‪‬ﻦ ﹶﻛﺬﹶﺍ َﻷ ‪‬ﻭﹶﻗ ‪‬ﻊ ‪‬ﻣ ﹾﻄﻠﹸﻮ‪‬ﺑ ‪‬ﻪ‪،‬ﹶﻓ‪‬ﻴ‪‬ﺒ ‪‬ﺮ ﺍﷲ ِﺑ ﹶﻘ ‪‬‬
‫ﻗﹶﺎﻝ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ‪ :‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﻟ ‪‬ﻮ ‪‬ﺣﹶﻠ ‪‬‬
‫‪١١٦‬‬
‫ﻒ ﺑﺴ‪‬ﻴﺪ ﺍﳌﺮﺳﻠﲔ ؟ ! ‪.‬‬ ‫ﺼﺎﳊﲔ‪،‬ﻓﻜﻴ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ‪ِ،‬ﻟ ِﻌ ﹶﻈ ِﻢ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟِﺘ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ‪،‬ﻓﻬﺬﺍ ﻭﻋ ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﺍﻟ ‪‬‬

‫‪ -١١٢‬ﺍﻟﺒﻼﺫﺭﻱ‪ ،‬ﺃﻧﺴﺎﺏ ﺍﻷﺷﺮﺍﻑ )ﺝ ‪ / ١‬ﺹ ‪ .(٤٥٠‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬

‫‪ -١١٣‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪) ،‬ﺝ ‪ / ٣‬ﺹ ‪.(٤٤٣‬‬
‫‪ -١١٤‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﺬﻫﱯ )‪. (١٣٧/٤‬ﺍﻟﻼﻟﻜﺎﺋﻲ‪ ،‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺡ ﹸﺃﺻ‪‬ﻮ ِﻝ ﺍﻻ ‪‬ﻋِﺘﻘﹶﺎ ِﺩ ) ‪ .( ٢٤٧٢‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ ،‬ﺗﺎﺭﻳﺦ ﺩﻣـﺸﻖ‪،‬‬
‫)ﺝ ‪ / ٦٥‬ﺹ ‪.(١١١‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )ﺝ ‪ ٦‬ﺹ ‪ ،( ٦٩٧‬ﺭﻗﻢ )‪.(٩٤٠٠‬‬
‫‪ - ١١٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪ ( ٤٩١٨‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪( ٧٣٦٦‬‬
‫ﺍﳉﻮﺍﻅ‪:‬ﺍﳉﻤﻮﻉ ﺍﳌﻨﻮﻉ ﺍﻟﺬﻯ ﳚﻤﻊ ﺍﳌﺎﻝ ﻣﻦ ﺃﻯ ﺟﻬﺔ ﻭﳝﻨﻊ ﺻﺮﻓﻪ ﰱ ﺳﺒﻴﻞ ﺍﷲ = ﺍﻟﻌﺘﻞ‪:‬ﺍﻟﺸﺪﻳﺪ ﺍﳉﺎﰱ ﺍﻟﻐﻠﻴﻆ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫‪ - ١١٦‬ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ﰲ ﳏﺎﻛﻤﺔ ﺍﻷﲪﺪﻳﻦ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١١٩‬ﻭﺹ ‪. ٤٤٣‬‬

‫‪٤٠‬‬
‫ﺴﺄﹶﻝ ﹶﻓﻴ‪‬ـ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‬
‫ﺱ ﹶﺃ ﹾﻥ ﻳ‪‬ـ ‪‬‬
‫ﻼ ﺑ‪‬ـ ﹾﺄ ‪‬‬
‫ﺼ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑِﺈﺟ‪‬ﺎ‪‬ﺑ ِﺔ ﺍﻟـ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ِﺓ‪،‬ﹶﻓ ﹶ‬
‫ﺱ ‪‬ﺧ ‪‬‬
‫ﺾ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﹶﻓ ‪‬ﺪ ﱠﻝ ﹶﺫِﻟ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪.‬‬‫ﺚ‪ ،‬ﻭﻗﹶ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻫﺬﹶﺍ ﻓِﻲ ﺁﺛﹶﺎ ٍﺭ ﹶﻛِﺜ ‪‬ﲑ ٍﺓ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ
ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﺘﻐِﻴ ِ‬ ‫ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺕ ﹶﺛِﻨﻴ‪‬ـ ﹶﺔ ﺟ‪‬ﺎ ِﺭﻳ‪‬ـ ٍﺔ‪،‬ﹶﻓ ﹶﻄﹶﻠﺒ‪‬ﻮﺍ‬‫ﺴ ‪‬ﺮ ‪‬‬ ‫ﻀ ِﺮ ‪ -‬ﹶﻛ ‪‬‬‫ﻓﻌﻦ ‪‬ﺣ ‪‬ﻤﻴ‪ ‬ﺪ ﹶﺃ ﱠﻥ ﹶﺃ‪‬ﻧﺴ‪‬ﺎ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺮ‪‬ﺑ‪‬ﻴ ‪‬ﻊ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻰ ﺍ‪‬ﺑ‪‬ﻨ ﹸﺔ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻀ ِﺮ‬
‫ﺲ ﺑ‪‬ـ ‪‬ﻦ ﺍﻟﻨ‪‬ـ ‪‬‬ ‫ﺹ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺵ ‪‬ﻭ ﹶﻃﹶﻠﺒ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻌ ﹾﻔ ‪‬ﻮ‪،‬ﹶﻓﹶﺄ‪‬ﺑﻮ‪‬ﺍ ﹶﻓﹶﺄ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺑِﺎﹾﻟ ِﻘﺼ‪‬ﺎ ِ‬ ‫ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶﺛِﻨ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱯ
‪» :‬‬ ‫ﺤ ‪‬ﻖ ﹶﻻ ‪‬ﺗ ﹾﻜ ‪‬‬‫ﻚ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺴ ‪‬ﺮ ﹶﺛِﻨ‪‬ﻴ ﹸﺔ ﺍﻟ ‪‬ﺮ‪‬ﺑ‪‬ﻴ ِﻊ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ! ﹶﻻ ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬‬ ‫ﹶﺃﺗ‪ ‬ﹾﻜ ‪‬‬
‫ﺿ ‪‬ﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭ ‪‬ﻋ ﹶﻔﻮ‪‬ﺍ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ »:-
-‬ﺇ ﱠﻥ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ـﺎ ِﺩ‬ ‫ﺹ « ‪ .‬ﹶﻓ ‪‬ﺮ ِ‬ ‫ﺏ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ِﻘﺼ‪‬ﺎ ‪‬‬‫ﺲ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫‪١١٧‬‬
‫ﺵ‪.‬‬‫ﺿ ‪‬ﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭﹶﻗِﺒﻠﹸﻮﺍ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ َﻷ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ « ﹶﻓ ‪‬ﺮ ِ‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ‬
‫ﺏ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬
‫ﻉ ﺑِﺎ َﻷ‪‬ﺑﻮ‪‬ﺍ ِ‬
‫ﺚ ‪‬ﻣ ‪‬ﺪﻓﹸﻮ ٍ‬
‫ﺏ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹶ‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻗﹶﺎ ﹶﻝ‪ »:‬ﺭ ‪‬‬
‫َﻷ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ «‪.‬‬‫‪١١٨‬‬

‫ﺸ ‪‬ﺮ ﻣ‪‬ـ ‪‬ﻦ‬

‫ﻼ ﹸﻝ ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ‪،‬ﹶﻓﻘﹶﺎ ‪‬ﻡ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬‬ ‫ﺸ ‪‬ﻖ‪ ،‬ﻭِﻓ‪‬ﻴﻬِﻢ ِﺑ ﹶ‬ ‫ﺴ ﹸﻘ ‪‬ﻮ ﹶﻥ ِﺑ ِﺪ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍ َﻷ ‪‬ﻭﺯ‪‬ﺍ ِﻋ ‪‬ﻲ‪ :‬ﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺴِﻨ‪‬ﻴ ‪‬ﻦ ﻣِـ ‪‬ﻦ‬
‫ﺖ‪ »:‬ﻣ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ ﹸﳌﺤ‪‬ـ ِ‬ ‫ﻚ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺴﺘ‪‬ﻢ ‪‬ﻣ ِﻘ ‪‬ﺮ‪‬ﻳ ‪‬ﻦ ﺑِﺎ ِﻹﺳ‪‬ﺎﺀﺓِ؟ ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﺮ‪،‬ﹶﺃﹶﻟ ‪‬‬
‫‪‬ﺣ ‪‬‬
‫‪١١٩‬‬
‫ﺴ ِﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ‪.‬‬
‫ﻒ ‪‬ﻋﻨ‪‬ﺎ‪،‬ﻭ‪‬ﺍ ‪‬ﺳ ِﻘﻨ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬ ‫‪‬ﺳِﺒ‪‬ﻴ ٍﻞ« ]ﺍﻟ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ﹸﺔ‪ [٩١:‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬ﺭﻧ‪‬ﺎ ﺑِﺎ ِﻹﺳ‪‬ﺎﺀ ِﺓ‪،‬ﻓﹶﺎ ‪‬ﻋ ‪‬‬
‫ﳊ ِﻤ‪‬ﻴ ِﺪ ﺍﻟ‪‬ﺒ ‪‬ﻬﺮ‪‬ﺍِﻧ ‪‬ﻲ‪،‬ﻗﹶـﺎ ﹶﻝ‪ :‬ﻭﺟ‪‬ـ ‪‬ﻪ‬
‫ﺼ ‪‬ﻤ ِﺪ ﺑ ‪‬ﻦ ‪‬ﺳ ِﻌ‪‬ﻴ ٍﺪ ﺍﻟﻘﹶﺎﺿِﻲ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ﹶ‬ ‫ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺤﻴ‪‬ـﻰ ﺑـ ‪‬ﻦ ﺻ‪‬ـﺎِﻟ ٍﺢ‪ ،‬ﻭﹶﺃﺑ‪‬ﺎ‬ ‫ﺸ ‪‬ﻖ‪،‬ﻓﹶﺎ ‪‬ﺧﺘ‪‬ﺎﺭ‪‬ﻭﺍ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ـ ﹰﺔ‪:‬ﻳ ‪‬‬
‫ﺺ ِﻟ‪‬ﻴ ﹾﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺩ ‪‬ﻣ ‪‬‬
‫ﺍ ﹶﳌ ﹾﺄ ‪‬ﻣ ‪‬ﻮ ﹸﻥ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ِﺣ ‪‬ﻤ ‪‬‬
‫ﺵ‪ ،‬ﻭﺧ‪‬ﺎِﻟ ‪‬ﺪ ﺑ ‪‬ﻦ ‪‬ﺧِﻠ ‪‬ﻲ‪،‬ﹶﻓﹸﺄ ‪‬ﺩ ِﺧ ﹶﻞ ﺧ‪‬ﺎِﻟ ‪‬ﺪ‪،‬ﹶﻓ ِﻘ‪‬ﻴ ﹶﻞ‪:‬ﻣ‪‬ﺎ ‪‬ﺗ ﹸﻘ ‪‬ﻮ ﹸﻝ ﻓِـﻲ ﹶﺃﺑِـﻲ ﺍﻟ‪‬ﻴﻤ‪‬ـﺎﻥِ؟‬ ‫ﺍﻟ‪‬ﻴﻤ‪‬ﺎ ِﻥ‪ ،‬ﻭ ‪‬ﻋِﻠ ‪‬ﻲ ﺑ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬
‫ﺨﻨ‪‬ﺎ‪ ،‬ﻭﻋ‪‬ﺎِﻟ ‪‬ﻤﻨ‪‬ﺎ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺗ ﹸﻘ ‪‬ﻮ ﹸﻝ ﻓِﻲ ‪‬ﻋِﻠ ‪‬ﻲ ﺑ ِﻦ ‪‬ﻋﻴ‪‬ﺎﺵٍ؟‪ ١٢٠‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ ﻣِﻦ ﺍ َﻷ‪‬ﺑﺪ‪‬ﺍ ِﻝ‪ِ،‬ﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬
‫ﺖ‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺷ‪‬ﻴ ‪‬‬
‫‪١٢١‬‬
‫ﺴ ﹶﻘﻰ ﹶﻟﻨ‪‬ﺎ‪ ،‬ﺳ ِﻘ‪‬ﻴﻨ‪‬ﺎ‪.‬‬
‫ﷲ‪،‬ﹶﻓ‪‬ﻴ ﹸﻜ ﱡﻔﻬ‪‬ﺎ‪ ،‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ِﺑﻨ‪‬ﺎ ﻧ‪‬ﺎ ِﺯﹶﻟ ﹲﺔ‪ ،‬ﺳﹶﺄﹾﻟﻨ‪‬ﺎ ‪‬ﻩ‪،‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ﺍ َ‬

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‫‪ - ١١٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪- ( ٢٧٠٣‬ﺍﻷﺭﺵ‪:‬ﺍﻟﻌﻮﺽ‬

‫‪ - ١١٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪ ، ( ٦٨٤٨‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ) ﺍﹾﻟﹶﺄ ‪‬ﺷﻌ‪‬ﺚ (‪ :‬ﻣ‪‬ﺘﹶﻠﺒ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺸﻌ‪‬ﺮ ‪‬ﻣ ‪‬ﻐ‪‬ﺒﺮ‪‬ﻩ ‪ ،‬ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﻳﺪ‪‬ﻫ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻜﺜِﺮ ﹶﻏﺴ‪‬ﻠﻪ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ـﻰ )‬
‫ﺤﻘﹶﺎ ‪‬ﺭِﺗ ِﻪ ِﻋﻨ‪‬ﺪ ﺍﻟﻨ‪‬ﺎﺱ‪.‬‬ ‫ﺤﺠ‪‬ﺐ ‪‬ﻭ‪‬ﻳ ﹾﻄﺮ‪‬ﺩ ِﻟ ‪‬‬
‫ﺏ ( ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺆﺫﹶﻥ ﹶﻟﻪ‪ ‬ﺑ ﹾﻞ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬ﺪﻓﹸﻮﻉ ﺑِﺎﹾﻟﹶﺄ‪‬ﺑﻮ‪‬ﺍ ِ‬
‫‪ ١١٩‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪.(٩٢/٥‬‬
‫‪ ١٢٠‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪. (٣٣٩/١٠‬‬
‫‪ ١٢١‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪(٣٤٢/١٠‬‬

‫‪٤١‬‬
 ‫ﺍﻟﺼ‪‬ﻮ ‪‬ﺭ ﹸﺓ ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹸﺔ‪:‬ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ﻓِﻲ ‪‬ﺳﺆ‪‬ﺍﻝ ﺍﻟﻠﱠ ِﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﺼﺎﳊﲔ ﻟﻪ‪:‬‬
‫ﺴ ِﻪ ‪.‬‬
‫ﺴﺄﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺏ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺚ ﺍ ِْﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ﻓِﻲ ‪‬ﺳﺆ‪‬ﺍﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻪ ‪‬ﺗ ﹾﻔﺮِﻳ ‪‬ﺞ ﺍﹾﻟ ﹶﻜ ‪‬ﺮ ِ‬
‫ﺴ‪‬ﺘﻐِﻴ ﹶ‬ ‫‪‬ﻭ ِﻫ ‪‬ﻲ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪١٢٢‬‬
‫ﻑ‪.‬‬ ‫ﻼ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ﹶﺬﺍ ﺟ‪‬ﺎِﺋ ‪‬ﺰ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻓِﻴ ِﻪ ِﺧ ﹶ‬
‫ﻼ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ﺩ‪‬ﻭﻧ‪‬ـ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﻀﹰ‬ ‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺃﹶﻯ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬‬ ‫ﺼ ‪‬ﻌ ِ‬‫ﻓﻌ‪ ‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻱ‬‫ﻀ ‪‬ﻌﻔﹶﺎِﺋ ﹸﻜ ‪‬ﻢ «‪.١٢٣‬ﹶﺃ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺯﻗﹸـــﻮ ﹶﻥ ِﺇ ﱠﻻ ﺑِـــ ‪‬‬ ‫ﺍﻟ‪‬ﻨﺒِـــ ‪‬ﻰ ‪ »:-
-‬ﻫ‪‬ـــ ﹾﻞ ‪‬ﺗﻨ‪‬ـــ ‪‬‬
‫ﻼِﺗ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ‪‬ﺳِﺘ ‪‬ﻐﻔﹶﺎ ِﺭ ِﻫ ‪‬ﻢ ‪.‬‬
‫ﺻﹶ‬ ‫ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺑﻬِـ ‪‬ﻢ ‪.‬‬
‫ﺴ‪‬ﺘﻨ‪‬ـ ِ‬ ‫ﻱ ‪‬ﻳ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ـﺎ ِﺟﺮِﻳ ‪‬ﻦ ‪ . ١٢٤‬ﹶﺃ ‪‬‬ ‫ﺼﻌ‪‬ﺎﻟِﻴ ِ‬‫ﺴ‪‬ﺘ ﹾﻔِﺘ ‪‬ﺢ ِﺑ ‪‬‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﲔ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‪ ،‬ﻣ ‪‬ﻊ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ ﹾﻓﻀ‪‬ﻞ ﻣِـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪ .‬ﹶﻟﻜِـ ‪‬ﻦ‬‫ﻕ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﻓﹶﺎ ِﻻ ‪‬ﺳِﺘ‪‬ﻨﺼ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬ﺮﺯ‪‬ﺍ ‪‬‬
‫ﻕ ﺑِـ ِﻪ‬ ‫ﺴ‪‬ﺘ ‪‬ﺮ ِﺯ ِ‬
‫ﺼ ِﺮ ِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟﻤ‪‬ـ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬
‫ﺏ‪ ،‬ﻭ‪‬ﻳ ﹾﻘ‪‬ﺘﻀِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﻼ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤﹶﻠ ِﺔ ﺍ َْﻷ ‪‬ﺳﺒ‪‬ﺎ ِ‬
‫ﺻﹶ‬ ‫‪‬ﺩﻋ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﺱ‪.‬‬ ‫‪‬ﻣ ِﺰ‪‬ﻳ ﹲﺔ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺚ ﹶﺃ ﹾﻏ‪‬ﺒ ‪‬ﺮ ﺫِﻯ ِﻃ ‪‬ﻤ ‪‬ﺮ‪‬ﻳ ِﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ‪‬ﺑ ‪‬ﻪ ﹶﻟ ‪‬ﻪ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ »:‬ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹶ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﻚ «‪.‬‬
‫‪١٢٥‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ َﻷ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﺍ ُﺀ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺏ ِﺇﺫﹶﺍ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﻣﺪ‪‬ﺍ ‪‬ﺩ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﹾـ‪‬ﻴ ‪‬ﻤ ِﻦ ﺳ‪‬ـﹶﺄﹶﻟ ‪‬ﻬ ‪‬ﻢ‬‫ﺨﻄﱠﺎ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﺳ‪‬ﻴ ِﺮ ‪‬ﺑ ِﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪ .‬ﻗﹶﺎ ﹶﻝ ﻣِـ ‪‬ﻦ‬‫ﺖ ﹸﺃ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﺲ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻧ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺎ ِﻣ ٍﺮ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﹸﺃ ‪‬ﻭ‪‬ﻳ ٍ‬ ‫ﹶﺃﻓِﻴ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﻣﺮ‪‬ﺍ ٍﺩ ﹸﺛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮ ٍﻥ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪.‬‬
‫ﻚ ﻭ‪‬ﺍِﻟ ‪‬ﺪﹲﺓ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﺿ ‪‬ﻊ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬‬ ‫ﺕ ﻣِ‪‬ﻨ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻮ ِ‬ ‫ﺹ ﹶﻓ‪‬ﺒ ‪‬ﺮﹾﺃ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﻓﻜﹶﺎ ﹶﻥ ِﺑ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﻣﺪ‪‬ﺍ ِﺩ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﻣﺮ‪‬ﺍ ٍﺩ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪ »:‬ﻳ ﹾﺄﺗِﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﹶﻠﻰ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺿ ‪‬ﻊ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍِﻟ ‪‬ﺪ ﹲﺓ ‪‬ﻫ ‪‬ﻮ ِﺑﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﺮ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺹ ﹶﻓ‪‬ﺒ ‪‬ﺮﹶﺃ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻮ ِ‬
‫ﹸﺛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮ ٍﻥ ﻛﹶﺎ ﹶﻥ ِﺑ ِﻪ ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫ﻚ ﻓﹶﺎ ﹾﻓ ‪‬ﻌ ﹾﻞ «‪ .‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ‪ .‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃﻳ‪‬ـ ‪‬ﻦ‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫َﻷ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ ﹶﻓِﺈ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬

‫‪- ١٢٢‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪.(٢٧‬‬

‫‪- ١٢٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪،‬ﺭﻗﻢ )‪ .( ٢٨٩٦‬ﻭﻇﺎﻫﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻹﺭﺳﺎﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﺗﺼﺎﳍﺎ‪ .‬ﻭﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫ﺟﻮﻝ ﺑﻴﺎﻥ ﻭﺻﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪) ،‬ﺝ ‪ / ٩‬ﺹ ‪.(٤٦‬‬
‫‪- ١٢٤‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٦٧‬ﺑﺮﻗﻢ )‪ (٨٥٧ -٨٥٤‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ‪) -‬ﺝ‬
‫‪ / ٣‬ﺹ ‪ (١٥٤‬ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٣٩٤‬ﺑﺮﻗﻢ )‪ (٣٨٨٦‬ﻭﻫﻮ ﺻﺤﻴﺢ‬
‫‪ - ١٢٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺮﻗﻢ)‪ ( ٤٢٢٧‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬ﻻ ﻳﺆﺑﻪ‪:‬ﻻ ﻳﻬﺘﻢ ﺑﻪ ﳊﻘﺎﺭﺗﻪ = ﺍﻟﻄﻤﺮ‪:‬ﺍﻟﺜﻮﺏ ﺍﻟﺒﺎﱄ‪.‬‬

‫‪٤٢‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‬
‫ﺱ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻚ ِﺇﻟﹶﻰ ﻋ‪‬ﺎ ِﻣِﻠﻬ‪‬ﺎ ﻗﹶﺎﻝﹶ ﹶﺃﻛﹸﻮ ﹸﻥ ﻓِﻰ ﹶﻏ‪‬ﺒﺮ‪‬ﺍ ِﺀ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺐ ﹶﻟ ‪‬‬
‫‪‬ﺗﺮِﻳ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻜﹸﻮﹶﻓ ﹶﺔ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹶﻻ ﹶﺃ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺲ ﻗﹶﺎ ﹶﻝ ‪‬ﺗ ‪‬ﺮ ﹾﻛ‪‬ﺘ ‪‬ﻪ‬
‫ﺴﹶﺄﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻭ‪‬ﻳ ٍ‬
‫ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎ ِﻡ ﺍﹾﻟ ‪‬ﻤ ﹾﻘِﺒ ِﻞ ‪‬ﺣﺞ‪ ‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷﺮ‪‬ﺍِﻓ ِﻬ ‪‬ﻢ ﹶﻓﻮ‪‬ﺍﹶﻓ ‪‬ﻖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ـﺎ ِﻣ ٍﺮ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳﻘﹸﻮ ﹸﻝ » ‪‬ﻳ ﹾﺄﺗِﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻉ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺖ ﹶﻗﻠِﻴ ﹶﻞ ﺍﹾﻟ ‪‬ﻤﺘ‪‬ﺎ ِ‬ ‫ﺙ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫‪‬ﺭ ﱠ‬
‫ﺿ ‪‬ﻊ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍِﻟ ‪‬ﺪﹲﺓ‬
‫ﺹ ﹶﻓ‪‬ﺒ ‪‬ﺮﹶﺃ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻮ ِ‬
‫‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﻣﺪ‪‬ﺍ ِﺩ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﻣﺮ‪‬ﺍ ٍﺩ ﹸﺛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮ ٍﻥ ﻛﹶﺎ ﹶﻥ ِﺑ ِﻪ ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫ﻚ ﻓﹶﺎ ﹾﻓ ‪‬ﻌ ﹾﻞ «‪ .‬ﻓﹶـﹶﺄﺗ‪‬ﻰ ﹸﺃ ‪‬ﻭﻳ‪‬ـﺴ‪‬ﺎ‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬‬‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ َﻷ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ ﹶﻓِﺈ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄﻌ‪ ‬‬ ‫‪‬ﻫ ‪‬ﻮ ِﺑﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﺮ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺴ ﹶﻔ ٍﺮ ﺻ‪‬ﺎِﻟ ٍﺢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ‪ .‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﺪﺙﹸ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ ِﺑ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ‪ .‬ﹶﻓ ﹶﻔ ِﻄ ‪‬ﻦ‬
‫ﺴ ﹶﻔ ٍﺮ ﺻ‪‬ﺎِﻟ ٍﺢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟﻘِﻴ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ ِﺑ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸ‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺴ ‪‬ﻮ‪‬ﺗ ‪‬ﻪ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹰﺓ ﹶﻓﻜﹶﺎ ﹶﻥ ﻛﹸﱠﻠﻤ‪‬ﺎ ﺭ‪‬ﺁ ‪‬ﻩ ِﺇ‪‬ﻧﺴ‪‬ﺎ ﹲﻥ ﻗﹶﺎ ﹶﻝ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻳ ‪‬ﻦ‬ ‫ﺱ ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ﹸﺃ ‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬ﻭ ﹶﻛ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﺩ ﹸﺓ "‬
‫‪١٢٦‬‬
‫ُﻷ ‪‬ﻭ‪‬ﻳ ٍ‬
‫ﺴﻨ‪‬ﺎ ﻣِـ ‪‬ﻦ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬ﻪ ﻓِﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ِﺓ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ » :‬ﻳ‪‬ﺎ ﹶﺃﺧِﻰ ﹶﻻ ‪‬ﺗﻨ‪‬ـ ‪‬‬
‫ﺐ ﹶﺃ ﱠﻥ‬
‫ﻚ «‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻣ‪‬ﺎ ﹸﺃ ِﺣ ‪‬‬
‫ﻚ «‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ‪ »:‬ﻳ‪‬ﺎ ﹶﺃﺧِﻰ ﹶﺃ ‪‬ﺷ ِﺮ ﹾﻛﻨ‪‬ﺎ ﻓِﻰ ‪‬ﺩ ‪‬ﻋﺎِﺋ ‪‬‬ ‫‪‬ﺩﻋ‪‬ﺎِﺋ ‪‬‬
‫‪١٢٧‬‬
‫ﺲ ِﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ » ﻳ‪‬ﺎ ﹶﺃﺧِﻰ «‪.‬‬ ‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﱄ ِﺑﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻃﹶﻠ ‪‬ﻌ ‪‬‬
‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻪ ‪‬ﻭ ِﻣﻤ‪‬ـ ‪‬ﻦ ﻫ‪‬ـ ‪‬ﻮ‬
‫ﺴِﻠ ِﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﻉ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ ":‬ﻭ‪‬ﻳ ‪‬‬
‫ﻉ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺇﻟﹶـﻰ ﺍﹾﻟ ‪‬ﻌﻤ‪‬ـ ‪‬ﺮ ِﺓ‬
‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋﻠﹶﻰ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺩﻧ‪‬ﻰ ؛ ﹶﻓِﺈ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﻱ ﹶﻃﹶﻠ ‪‬‬
‫ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫‪١٢٨‬‬
‫ﺴﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎﺋِﻚ ﻳ‪‬ﺎ ﹶﺃﺧِﻲ « "‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪ » :‬ﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﻉ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬ﺆ ِﻣ ٍﻦ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ ‪‬ﺆ ِﻣ ٍﻦ ‪‬ﺣﺘ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺸﺮ‪‬ﻭ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪‬ﻣ ‪‬‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ ":‬ﺑ ﹾﻞ ﻃﹶﹶﻠ ‪‬‬
‫ﺚ‪-‬‬ ‫ﺻ ‪‬ﺢ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹸ‬ ‫ﺴﻨ‪‬ﺎ ﻳ‪‬ﺎ ﹶﺃﺧِﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎﺋِﻚ « ‪ -‬ﺇ ﹾﻥ ‪‬‬ ‫
ِﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ﹶﻟﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ِﺓ‪ »:‬ﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ‪‬‬
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‫ﺐ « ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﻄﱠﺎِﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻠﻄﱠﺎِﻟ ِ‬
‫ﺲ ﺍﻟﻘﺮﱐ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺐ ‪‬ﻣ ‪‬ﻦ ﺃﹸ ‪‬ﻭ‪‬ﻳ ٍ‬‫‪‬ﻭ ‪‬ﺣﺘ‪‬ﻰ » ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫‪١٢٩‬‬
‫ﺲ ِﺑ ﹶﻜِﺜ ِﲑ ‪".‬‬
‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻭ‪‬ﻳ ٍ‬
‫ﹶﺃ ﹾﻓ ‪‬‬

‫‪ - ١٢٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ .( ٦٦٥٦‬ﺍﻟﺮﺙ‪:‬ﺍﳋﻠﻖ ﺍﻟﺒﺎﱄ = ﺍﻟﻐ‪‬ﱪﺍﺀ‪:‬ﺿﻌﻔﺎﺅﻫﻢ ﻭﻓﻘﺮﺍﺅﻫﻢ ﻭﺻﻌﺎﻟﻴﻜﻬﻢ ﻭﺃﺧﻼﻃﻬﻢ ﺍﻟـﺬﻳﻦ ﻻ‬

‫ﻳﺆﺑﻪ ﳍﻢ‬
‫‪- ١٢٧‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﺑﺮﻗﻢ )‪ (٢٠٠‬ﻭﰲ ﺳﻨﺪﻩ ﻋ‪‬ﺎ ِ‬
‫ﺻ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻌﻤﺮﻱ ﻭﻫﻮ ﺿﻌﻴﻒ ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ ‪ ،‬ﻭﳘﺎ ﻣﻦ ﳘﺎ ‪ ،‬ﻓﻴﻘﻮﻯ ﺍﳊﺪﻳﺚ ﻟﺬﻟﻚ‪.‬‬
‫‪ - ١٢٨‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪) ، (٧٩‬ﺝ ‪ / ٢٧‬ﺹ ‪.(٦٩‬‬
‫‪ - ١٢٩‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٢٦‬‬

‫‪٤٣‬‬
 ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺤ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﺎﺟ‪‬ﻪ‬
‫ﺤ‪‬‬‫ﺻ‪‬‬ ‫ﺚ ﺍﱠﻟﺬِﻱ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣﺬِﻱ ‪‬ﻭ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﻓِﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ِﺓ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟِﻰ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ »:‬ﹶﻻ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬‬
‫ﺴ ‪‬ﺮﻧِﻰ ﹶﺃ ﱠﻥ ﻟِﻰ ِﺑﻬ‪‬ﺎ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ﺛﹸـ ‪‬ﻢ‬
‫ﻚ «‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺴﻨ‪‬ﺎ ﻳ‪‬ﺎ ﹸﺃ ‪‬ﺧ ‪‬ﻰ ِﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪‬ﺗ‪‬ﻨ ‪‬‬
‫‪١٣٠‬‬
‫ﻚ «‪.‬‬ ‫ﺤ ‪‬ﺪﹶﺛﻨِﻴ ِﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ » ﹶﺃ ‪‬ﺷ ِﺮ ﹾﻛﻨ‪‬ﺎ ﻳ‪‬ﺎ ﹸﺃ ‪‬ﺧ ‪‬ﻰ ﻓِـﻰ ‪‬ﺩﻋ‪‬ﺎﺋِـ ‪‬‬ ‫ﺻﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺑﺎﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻓ ‪‬‬
‫ﺖ ﻋ‪‬ﺎ ِ‬ ‫ﹶﻟﻘِﻴ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ‬ ‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﹶﺃ ﹾﻥ ﻳ‪‬ـ ‪‬‬
‫ﺼﱢﻠ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺐ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺃﹶ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﻟ ‪‬ﻪ ﹶﻛ ﹶﻄﹶﻠِﺒ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﹶﻓ ﹶﻄﹶﻠ ‪‬‬
‫ﺕ ﹶﻓ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ‪‬ﻩ ‪‬ﻧ ﹾﻔ ‪‬ﻊ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟ ﹶﺔ ﺍﻟ ‪‬ﺮﻓِﻴ ‪‬ﻌ ﹶﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻛ ﹶﻄﹶﻠِﺒ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺏ ِﻣ‪‬ﻨ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟِﺈ ‪‬ﺣﺴ‪‬ﺎ ﹸﻥ ﺇﹶﻟ‪‬ﻴ ِﻪ ‪.‬‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﻄﻠﹸﻮ ِ‬
‫ﺨ‪‬ﻴ ِﺮ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﺃﹶ ‪‬ﻣ ِﺮ ِﻫ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﻊ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ
ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﻊ ِﺑ‪‬ﺘ ‪‬ﻌﻠِﻴ ِﻤ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫‪١٣١‬‬
‫ﺤ ِﺔ ‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻪ ‪.‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬

‫===================‬

‫‪ - ١٣٠‬ﺍﻧﻈﺮ ﲣﺮﳚﻪ ﻭﻃﺮﻗﻪ ﰲ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ ‪ ،‬ﺑﺸﺎﺭ ﻣﻌﺮﻭﻑ ﻭﺁﺧﺮﻭﻥ‪) ،‬ﺝ ‪ / ١٣‬ﺹ ‪،(١٢٥٨‬ﺭﻗﻢ ) ‪. (١٠٥٩٥‬‬
‫‪ - ١٣١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٩٢‬‬

‫‪٤٤‬‬
 ‫ﺴﺄﹶﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬‬
‫ﺙ ِﺑ ِﻪ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹶ‬
‫ﺴﹶﺄ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﺼ‪‬ﻮ ‪‬ﺭ ﹸﺓ ﺍﻟﺮ‪‬ﺍِﺑ ‪‬ﻌ ﹸﺔ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻕ ‪ .‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺟ‪‬ﺎِﺋ ٍﺰ ‪‬ﻭﻗﹶـ ‪‬ﺪ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻩ‬ ‫ﺏ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ﹶﻟ ‪‬ﻪ ﺑِﺎﻟ ‪‬ﺮ ‪‬ﺯ ِ‬
‫ﺝ ﺍﹾﻟ ﹶﻜ ‪‬ﺮ ‪‬‬
‫ﺚ ِﺑ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺘﻐِﻴ ﹶ‬‫ﹶﻛﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻀ ‪‬ﺮ ‪‬ﻙ ﻓﹶـِﺈ ﹾﻥ‬
‫ﻚ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﻉ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﻙ ‪ِ،١٣٢‬ﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ »:‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻒ ﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﻫ‪‬ـ ‪‬ﻮ ‪‬ﻭِﺇ ﹾﻥ‬
‫ﻀ ‪‬ﺮ ﹶﻓﻠﹶﺎ ﻛﹶﺎ ِﺷ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺴ‪‬‬ ‫ﲔ )‪ (١٠٦‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﻚ ِﺇﺫﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬ ‫ﺖ ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺐ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻐﻔﹸـﻮ ‪‬ﺭ ﺍﻟـ ‪‬ﺮﺣِﻴ ‪‬ﻢ )‪(١٠٧‬‬
‫ﻀِﻠ ِﻪ ‪‬ﻳﺼِﻴ ‪‬‬ ‫ﺨ‪‬ﻴ ٍﺮ ﹶﻓﻠﹶﺎ ﺭ‪‬ﺍ ‪‬ﺩ ِﻟ ﹶﻔ ‪‬‬‫‪‬ﻳ ِﺮ ‪‬ﺩ ‪‬ﻙ ِﺑ ‪‬‬
‫ﺿﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﻧ ﹾﻔﻌ‪‬ﺎ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﺷ‪‬ﺎﺀ‬
‫ﻚ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ‪‬‬
‫]ﻳﻮﻧﺲ‪ ."١٣٣« [١٠٧-١٠٦/‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ »:‬ﻗﹸﻞ ﱠﻻ ﹶﺃ ‪‬ﻣِﻠ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻘ ِﺪﻣ‪‬ﻮ ﹶﻥ « )‪ (٤٩‬ﺳـﻮﺭﺓ‬ ‫ﺴ‪‬ﺘ ﹾﺄ ِﺧﺮ‪‬ﻭ ﹶﻥ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ‪‬ﻭ ﹶﻻ ﻳ‪‬ـ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﺍﻟﹼﻠ ‪‬ﻪ ِﻟ ﹸﻜ ﱢﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ﹶﺃ ‪‬ﺟ ﹲﻞ ِﺇﺫﹶﺍ ﺟ‪‬ﺎﺀ ﹶﺃ ‪‬ﺟﹸﻠ ‪‬ﻬ ‪‬ﻢ ﻓﹶ ﹶ‬
‫‪١٣٤‬‬
‫ﻳﻮﻧﺲ‪.‬‬
‫ﻚ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ﺿ‪‬ـ ‪‬ﺮﹰﺍ ‪‬ﻭ ﹶﻻ ‪‬ﻧﻔﹾﻌـﹰﺎ‪ ،‬ﻭ ﹶﻻ‬ ‫ﺸ ‪‬ﺮ ِﻣﹾﺜﹸﻠ ﹸﻜ ‪‬ﻢ ﹶﻻ ﹶﺃ ‪‬ﻣِﻠ ‪‬‬‫ﺏ‪ِ:‬ﺇﻧ‪‬ﻲ ‪‬ﺑ ‪‬‬ ‫ﲔ ﺑِﺎﻟ ‪‬ﻌﺬﹶﺍ ِ‬ ‫ﺠِﻠ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِ‬
‫ﺃﻱ‪:‬ﹸﻗ ﹾﻞ ِﻟ ‪‬ﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍ ﹸﳌ ‪‬‬
‫ﻚ ﻫ‪‬ـ ‪‬ﻮ‬ ‫ﲔ‪،‬ﻭ‪‬ﺍﻟﻘﹶﺎ ِﺩ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺼ ِﺮ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤﻘِﻴ ِﻖ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺏ ﺑِﺎﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺍ ﹸﳌﻌ‪‬ﺎِﻧﺪِﻳ ‪‬ﻦ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﹶﺃ ‪‬ﻣِﻠﻚ‪ِ ‬ﺇ‪‬ﻧﺰ‪‬ﺍ ﹶﻝ ﺍﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ ‪‬ﺪﻣ‪‬ـ ‪‬ﻪ ﹶﺃ ‪‬ﻭ‬
‫ﻼ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺤ ﱢﻘ ﹸﻘ ‪‬ﻪ ‪‬ﻣﺘ‪‬ﻰ ﺷ‪‬ﺎ َﺀ‪ ،‬ﻭِﻟ ﹸﻜ ﱢﻞ ﹶﺃ ‪‬ﻣ ٍﺔ ﹶﺃ ‪‬ﺟ ﹲﻞ‪ ،‬ﹶﻓﹶﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﺍ َﻷ ‪‬ﺟ ﹸﻞ ﹶﻓ ﹶ‬
‫ﷲ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ‪،‬ﻳ ‪‬‬ ‫ﺍُ‬
‫‪١٣٥‬‬
‫ﷲ ﹶﻟﻬ‪‬ﺎ ‪.‬‬
‫ﺖ ﺍﻟﺬِﻱ ‪‬ﺣ ‪‬ﺪ ‪‬ﺩ ‪‬ﻩ ﺍ ُ‬
‫‪‬ﻳ ‪‬ﺆ ‪‬ﺧﺮ‪ ‬ﻩ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﻮ ﹾﻗ ِ‬

‫‪ - ١٣٢‬ﻗﻠﺖ‪:‬ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ ‪ ،‬ﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﺧﻄﺎﺀ ﻣﻌـﺪﻱ ﺍﳌﻮﺳـﻮﻋﺔ‬
‫ﺍﻟﻔﻘﻬﻴﺔ ‪ ،‬ﺇﺫ ﻻ ﻳﻌﺪ‪ ‬ﺷﺮﻛﹰﺎ ﺇﻻ ﺑﺸﺮﻭﻁ ﻣﻌﻴﻨﺔ ‪ ،‬ﻭﻟﻴﺲ ﳎﺮ ‪‬ﺩ ﻓﻌﻠﻪ ﻳﻌﺪ‪ ‬ﺷﺮﻛﹰﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫‪ -١٣٣‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺒﻜﺮﻱ‪ ،‬ﺹ ‪. ١٢٣‬ﻓﺘﺢ ﺍ‪‬ﻴﺪ ﺹ ‪ ١٨٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪،‬ﻭﺍﻧﻈﺮ‪:‬ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷـﺮﺡ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٦١-٦٠‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻟﺸﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٤٨ -٢٣٨‬ﻭﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻛﺎﻣﻠﺔ‬
‫‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٢١٥‬ﻭﻋﻠﻢ ﺍﻹﳝﺎﻥ ﻋﺒﺪ ﺍﶈﻴﺪ ﺍﻟﺰﻧﺪﺍﱐ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٧٨-١٧١‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴﺔ ‪) -‬ﺝ‬
‫‪ / ٣٤‬ﺹ ‪ (٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٥٠‬ﻭ)ﺝ ‪ / ٩‬ﺹ ‪ (٢٥٦‬ﻭﻓﺘﺎﻭﻯ ﻣـﻦ ﻣﻮﻗـﻊ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢١١‬ﻭﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٠٨‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ‬
‫ﻭﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٧‬ﻭ)ﺝ ‪ / ٢‬ﺹ ‪ (١٠٠‬ﻭ)ﺝ ‪ / ٥‬ﺹ ‪ (١٨٠‬ﻭﻧﻮﺭ ﻋﻠﻰ ﺍﻟـﺪﺭﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪ (١٠٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٥٠٧‬ﺳﺆﺍﻝ ﺭﻗﻢ ‪ -١١٤٠٢‬ﺍﻟﺪﻋﺎﺀ ﷲ ﻭﺣﺪﻩ ﻭﻓﺘﺎﻭﻯ ﺍﻟـﺸﺒﻜﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٥٥٠‬ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٣٧٧٩‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٥٨٧‬ﺭﻗﻢ ﺍﻟﻔﺘـﻮﻯ‬
‫‪٣٨٣٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ )ﺝ ‪/١‬ﺹ ‪ (١٥٧ -١٢٠‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑـﺎﺯ )ﺝ ‪ /٢‬ﺹ‬
‫‪(١٠٨‬‬
‫‪ -١٣٤‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪.(٢٧‬‬
‫‪ - ١٣٥‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٤١٤‬‬

‫‪٤٥‬‬
‫ﺖ ﺍﻟ ‪‬ﺪ ‪‬ﻡ‬
‫ﺴﹸﻠ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬‬
‫ﺕ ‪‬ﺭﺑ‪‬ﺎ ِﻋ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹸﺃ ‪‬ﺣ ٍﺪ ‪‬ﻭ ‪‬ﺷ ‪‬ﺞ ﻓِﻰ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬‬
‫ﺲ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﹸﻛ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺴﺮ‪‬ﻭﺍ ‪‬ﺭﺑ‪‬ﺎ ِﻋ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟﻠﱠـ ِﻪ «‪.‬‬ ‫ﻒ ‪‬ﻳ ﹾﻔِﻠ ‪‬ﺢ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﺷﺠ‪‬ﻮﺍ ‪‬ﻧِﺒ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻛ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ »:‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻌ ﱠﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻇﹶﺎِﻟﻤ‪‬ﻮ ﹶﻥ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻣ ِﺮ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﺃ ‪‬ﻭ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ »:‬ﹶﻟ‪‬ﻴﺲ‪ ‬ﹶﻟ ‪‬‬
‫‪١٣٦‬‬
‫« )‪ (١٢٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﻑ‬
‫ﺼ ‪‬ﺮ ِ‬
‫ﳊ ﹾﻜ ِﻢ ﻭ‪‬ﺍﻟﺘ‪‬ـ ‪‬‬ ‫ﺲ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﺷ ‪‬ﻲ ٌﺀ ِﻣ ‪‬ﻦ ﺍ ﹸ‬ ‫ﷲ‪ ،‬ﻭﻟﹶ‪‬ﻴ ‪‬‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻰ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﱘ ﺇﻟﹶﻰ ﺃ ﱠﻥ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ﹸﻛﱠﻠ ‪‬ﻪ ِ‬‫‪‬ﻳ‪‬ﻨ‪‬ﺒ ‪‬ﻪ ﺍ ُ‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣﻤ‪‬ـﺎ‬
‫ﻼ ِﻏ ِﻬ ‪‬ﻢ ِﺭﺳ‪‬ﺎﹶﻟ ﹶﺔ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺇﻣ‪‬ﺎ ﺃ ﹾﻥ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﻓِﻲ ﺃ ‪‬ﻣ ِﺮ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ‪ ،‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﺎ ﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ِﻣ ‪‬ﻦ ِﺇ‪‬ﺑ ﹶ‬
‫ﻼﹶﻟ ِﺔ‪ ،‬ﻭِﺇﻣ‪‬ﺎ ﺃ ﹾﻥ ‪‬ﻳﻌ‪‬ـ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ ﹸﻛﻔﹾـ ِﺮ ِﻫ ‪‬ﻢ ﻓِـﻲ ﺍﻟـﺪ‪‬ﻧﻴﺎ‬ ‫ﻀﹶ‬ ‫‪‬ﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ﹸﻜ ﹾﻔ ِﺮ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﻬ ِﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺐ ﹸﻇ ﹾﻠ ِﻤ ِﻬ ‪‬ﻢ ‪.١٣٧‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻧﻔﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬
‫ﺴ‪‬ﺒ ِ‬‫ﻚ ِﺑ ‪‬‬ ‫ﺤﻘﱡﻮ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬‫ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ‪ ،‬ﻭ‪‬ﻳ ﹾﻜِﺒ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ِﺬﱠﻟ ‪‬ﻬ ‪‬ﻢ ﻷ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﺮ‪،‬ﹶﻓ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ‪‬ﻭﻟﹶﻰ "‬
‫ﺐ ‪‬ﻧ ﹾﻔ ٍﻊ ﹶﺃ ‪‬ﻭ ‪‬ﺩ ﹾﻓ ِﻊ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ
ﻣ‪‬ﺎ ﹶﻻ ﹸﻗ ‪‬ﺪ ‪‬ﺭﺓﹶ ﹶﻟ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺟ ﹾﻠ ِ‬
‫ﻀ ‪‬ﺮ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟـﺎﺯ‬
‫ﺖ‪:‬ﺍﳌﻨﻔﻲ ﻫﻨﺎ ﺍﻻﺳﺘﻘﻼ ﹸﻝ ﺑﺎﻟﻨﻔﻊ ﻭﺍﻟ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺿ ‪‬ﻲ ﻟﹶـ ‪‬ﻪ ﹶﻗ ‪‬ﻮﻟﹰـﺎ«‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹸﺔ ِﺇﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭ ِ‬
‫ﺫﻟﻚ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪»:‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﻟﱠﺎ ﺗ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ ِﺇﻟﱠﺎ ﻣ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﺍﻟ ‪‬‬ ‫)‪ (١٠٩‬ﺳﻮﺭﺓ ﻃـﻪ‪،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ »:‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ« )‪ (٨٦‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪،‬ﻗﻮﻟﻪ " ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻤﻠِﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭﻧـﻪ "‬ ‫ﺑِﺎﹾﻟ ‪‬‬
‫ﺸﻔﹶﺎﻋ‪‬ﺔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ " ِﺇﻟﱠﺎ ﻣ‪‬ـ ‪‬ﻦ ﺷ‪‬ـ ِﻬ ‪‬ﺪ‬ ‫ﻱ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫ﺸﻔﹶﺎﻋ‪‬ﺔ" ﹶﺃ ‪‬‬ ‫ﺻﻨ‪‬ﺎﻡ ‪‬ﻭﺍﹾﻟﹶﺄ ‪‬ﻭﺛﹶﺎﻥ " ﺍﻟ ‪‬‬ ‫ﻱ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺼﲑ‪‬ﺓ ‪‬ﻭ ِﻋﻠﹾﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ‬
‫ﺤ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬ ‫ﻱ ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺑِﺎﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ " ‪‬ﻫﺬﹶﺍ ِﺍ ‪‬ﺳِﺘﹾﺜﻨ‪‬ﺎﺀ ‪‬ﻣ‪‬ﻨ ﹶﻘﻄِﻊ ﹶﺃ ‪‬‬
‫ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﺗ‪‬ﻨﻔﹶﻊ ‪‬ﺷﻔﹶﺎﻋ‪‬ﺘﻪ ِﻋﻨ‪‬ﺪﻩ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﹶﻟ ‪‬ﻪ ‪.‬‬
‫‪١٣٨‬‬

‫ﻚ ‪‬ﻭ ﹶﻻ‬
‫ﻉ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﻣ‪‬ـﺎ ﹶﻻ ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ـ ‪‬‬
‫ﻭﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﱵ ﺍﺣﺘﺠﻮﺍ ‪‬ﺎ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ »:‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺪ ‪‬‬
‫ﲔ« )‪ (١٠٦‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪،‬ﻓﻠﻴﺲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺬﻱ ﺫﻫﺒﻮﺍ‬ ‫ﻚ ِﺇﺫﹰﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬‫ﺖ ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﻙ ﻓﹶﺈِﻥ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺤﻤ‪‬ﺪ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭﻥ ‪‬ﻣ ‪‬ﻌﺒ‪‬ﻮﺩﻙ ‪‬ﻭﺧ‪‬ﺎﻟِﻘﻚ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨﻔﹶﻌﻚ ﻓِﻲ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬ ‫ﻉ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺇﻟﻴﻪ‪،‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ ":‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬‬
‫ﺻﻨ‪‬ﺎﻡ ‪ ،‬ﻳﻘﹸﻮﻝ‪:‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﺒ‪‬ﺪﻫ‪‬ﺎ‬
‫ﻚ ﺍﻟﹾﺂِﻟﻬ‪‬ﺔ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬‬
‫ﻀﺮ‪‬ﻙ ﻓِﻲ ﺩِﻳﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﺩ‪‬ﻧﻴ‪‬ﺎ ‪ ،‬ﻳ ‪‬ﻌﻨِﻲ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﻭﻟﹶﺎ ﻓِﻲ ﺍﻟﹾﺂﺧِﺮ‪‬ﺓ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬

‫‪ - ١٣٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪ = ( ٤٧٤٦‬ﻳ‪‬ﺴﻠﺖ‪:‬ﻳﻘﻄﻊ ﻧﺰﻭﻝ ﺍﻟﺪﻡ ﻭﻳﺰﻳﻠﻪ‬

‫‪ - ١٣٧‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٢١‬‬
‫‪ - ١٣٨‬ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪http://www.al-islam.com (١١٥‬‬

‫‪٤٦‬‬
‫ﻚ ﹶﻓ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‪‬ﹶﺎ ﻣِـ ‪‬ﻦ ﺩ‪‬ﻭﻥ‬
‫ﻀ ‪‬ﺮ ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻓ ‪‬ﻌﻠﹾﺖ ﹶﺫِﻟ ‪‬‬
‫ﺿ ‪‬ﺮﻫ‪‬ﺎ ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﻨﻔﹶﻊ ‪‬ﻭﹶﻟﺎ ‪‬ﺗ ‪‬‬
‫ﺭ‪‬ﺍ ِﺟﻴ‪‬ﺎ ‪‬ﻧﻔﹾﻌﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺧ‪‬ﺎِﺋﻔﹰﺎ ‪‬‬
‫ﺴ ِﻪ ‪".‬‬
‫ﲔ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪ ،‬ﺍﻟﻈﱠﺎﻟِﻢ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫‪١٣٩‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﲔ « ‪‬ﻳﻘﹸﻮﻝ‪ِ :‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺍﻟﻠﱠﻪ » ﹶﻓِﺈﻧ‪‬ﻚ ِﺇﺫﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻉ ‪-‬ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ‪ -‬ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻷﻭﺛﺎﻥ ﻭﺍﻷﺻـﻨﺎﻡ؛‬ ‫ﻭﰲ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‪ ":‬ﻭﻻ ‪‬ﺗ ‪‬ﺪ ‪‬‬
‫ﻷ‪‬ﺎ ﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﻀ ‪‬ﺮ‪،‬ﻓﺈﻥ ﻓ ‪‬ﻌﻠﹾﺖ ﺫﻟﻚ ﻭﺩﻋﻮ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﺈﻧـﻚ ﺇﺫﹰﺍ ﻣـﻦ ﺍﳌـﺸﺮﻛﲔ‬
‫ﺑﺎﷲ‪،‬ﺍﻟﻈﺎﳌﲔ ﻷﻧﻔﺴﻬﻢ ﺑﺎﻟﺸﺮﻙ ﻭﺍﳌﻌﺼﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺧﻄﺎﺑ‪‬ﺎ ﻟﻠﺮﺳﻮﻝ
ﻓﺈﻧـﻪ ﻣﻮﺟ‪‬ـﻪ‬
‫‪١٤٠‬‬
‫ﻟﻌﻤﻮﻡ ﺍﻷﻣﺔ ‪".‬‬
‫ﺖ‪:‬ﻭﻫﻞ ﻫﻨﺎﻙ ﻣﺴﻠ ‪‬ﻢ ﰲ ﺍﻷﺭﺽ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻌﺘﻘ ‪‬ﺪ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ‬
‫ﻗﻠ ‪‬‬
‫ﺯﻋﻤﻮﻩ‪،‬ﻭﻗﺪ ﺑﻴﻨﺖ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺣﺼﻮﳍﺎ ﳌﻦ ﺃﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟـﻪ‪،‬ﺑﻞ ﻻ‬
‫ﻳﻮﺟﺪ ﺃﺣﺪ ﻳﺄﺧﺬ ﺑﻌﻤﻮﻡ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬ﻷ‪‬ﺎ ﺗﻌﲏ ﺍﳉﱪ ﺍﻟﺘﺎﻡ‪،‬ﻓﻼ ﺃﺣـﺪ ﻣـﻦ ﺍﳌﺨﻠﻮﻗـﺎﺕ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﻘﻼﻝ ﺑﺎﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ﻻ ﻟﻨﻔـﺴﻪ ﻭﻻ ﻟﻐـﲑﻩ‪،‬ﺇﻻ ﺇﺫﺍ ﻣﻜﻨـﻪ ﺍﷲ ﺗﻌـﺎﱃ ﻣـﻦ‬
‫ﺫﻟﻚ‪،‬ﻭﺍﳉﱪﻳﺔ ﳝﻜﻦ ﺃﻥ ﳛﺘﺠﻮﺍ ﲟﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ »:‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺮﻛﹸﻮﹾﺍ ﹶﻟ ‪‬ﻮ ﺷ‪‬ـﺎﺀ‬
‫ﻚ ﹶﻓ ‪‬ﻌ ﹶﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﺤ ‪‬ﻦ ﻭ‪‬ﻻ ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺍﻟﹼﻠ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪﻧ‪‬ﺎ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻧ ‪‬‬
‫ﲔ « )‪ (٣٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫ﻍ ﺍﹾﻟ ‪‬ﻤِﺒ ‪‬‬
‫ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ِﻞ ِﺇ ﱠﻻ ﺍﹾﻟﺒ‪‬ﻼ ﹸ‬
‫ﻭﺇﻻ ﻓﻠﻤﺎﺫﺍ ﻧﺬﻫﺐ ﺇﱃ ﺍﻟﻄﺒﻴﺐ ﺇﺫﺍ ﻣﺮﺿﻨﺎ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ؟‪.‬‬
‫=================‬

‫‪ - ١٣٩‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪http://www.al-islam.com(٨٦‬‬

‫‪ - ١٤٠‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪www.qurancomplex.com (٤٧٨‬‬

‫‪٤٧‬‬
 ‫ﻼِﺋ ﹶﻜ ِﺔ‪:‬‬
‫ﺣ‪‬ﻜ ‪‬ﻢ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺑِﺎﹾﻟ ‪‬ﻤ ﹶ‬

‫ﺟﺎﺀ ﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‪":١٤١‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ِﺑ ِﻬ ‪‬ﻢ ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭ ﹸﻛﻞ ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ٍﺔ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﱠﻠ ِﻪ‬
‫ﺤﺪِﻳِﺜ ِﻪ‬ ‫ﺙ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪ ،١٤٢‬ﻭِﻟ ‪‬‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫ﺙ ﺑِﻲ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬ ‫ﺚ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺤﺪِﻳ ِ‬
‫‪‬ﻣ ‪‬ﻤﻨ‪‬ﻮ ‪‬ﻋ ﹲﺔ ‪ِ،‬ﻟ ‪‬‬
‫ﻚ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ؟ ﹶﻓﻘﹶﺎﻝ‪:‬ﹶﺃﻣ‪‬ﺎ‬
‫ﺿ ‪‬ﻪ ِﺟ‪‬ﺒﺮِﻳﻞ‪،‬ﹶﻓﻘﹶﺎﻝ ﹶﻟ ‪‬ﻪ‪:‬ﹶﺃﹶﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﹶﻟﻤ‪‬ﺎ ﹸﺃﻟﹾ ِﻘ ‪‬ﻲ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪١٤٣‬‬
‫ﻼ "‪.‬‬ ‫ﻚ ﹶﻓ ﹶ‬ ‫ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺙ ﺑِﻲ "‪،‬ﻭﻗﺪ ﺗﻜﻠﻤﻨﺎ ﻋﻠﻴﻪ‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫ﺖ‪:‬ﺃﻣ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻓﻼ ﻳﺼﺢ ﺑﺘﺎﺗﺎ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ " ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺳﻨﺪﺍ ﻭﻣﺘﻨﹰﺎ‪،‬ﻓﻼ ﳛﺘ ‪‬ﺞ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪،‬ﻭﺍﻟﻌﺠﻴﺐ ﰲ ﻫﺆﻻﺀ ﻛﻴﻒ ﳛﺘﺠﻮﻥ ﺑﺄﺷـﻴﺎﺀ ﻏـﲑ‬
‫ﻼ‪،‬ﻓﺎﻻﺳﺘﺪﻻﻝ ﺑﻪ ﺑﺎﻃ ﹲﻞ ﻣﻦ ﺃﺻـﻠﻪ‪،‬ﻭﺫﻟﻚ‬
‫ﺻﺤﻴﺤﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺟﺪ ﹰﻻ ﺃﻥ ﻟﻪ ﺃﺻ ﹰ‬
‫ﻷﻧﻪ ﻟﻮ ﺃﺟﺮﺍ ‪‬ﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻟﻜﺎﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻪ ﻣﻨﻊ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ
ﻣﻄﻠﻘﹰﺎ ﻭﺑﻐﲑﻩ‪،‬ﻛﻤـﺎ ﻫـﻮ‬
‫ﺽ ﺑﻔﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻌـﻪ
ﺇﺫ ﻛـﺎﻧﻮﺍ ﻳـﺴﺘﻐﻴﺜﻮﻥ ﻭﻳﺴﺘـﺴﻘﻮﻥ‬ ‫ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ‪،‬ﻭﻫﺬﺍ ﻣﻨﻘﻮ ‪‬‬
‫ﺑﻪ‪،‬ﻭﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ‪،‬ﻭﻫﻮ ﻳﺴﺘﺠﻴﺐ ﻟﺬﻟﻚ ﺑﻔﺮﺡ ﻭﺳﺮﻭ ٍﺭ‪،‬ﻭﺣﻴﻨﺌﺬ ﻓﻼﺑ ‪‬ﺪ ﻣﻦ ﺗﺄﻭﻳِﻠﻪ ﲟـﺎ‬
‫ﺕ‬
‫ﻚ ﻫﻮ ﺇﺛﺒـﺎ ‪‬‬‫ﺚ ﻟﻴﻨﺘﻈ ‪‬ﻢ ﴰ ﹸﻞ ﺍﻟﻨﺼﻮﺹ‪،‬ﻓﻨﻘﻮﻝ‪:‬ﺇ ﱠﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺫﻟ ‪‬‬‫ﺕ ﺍﻷﺣﺎﺩﻳ ِ‬‫ﺐ ﻋﻤﻮﻣﺎ ِ‬‫ﻳﻨﺎﺳ ‪‬‬
‫ﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻌﺒ ‪‬ﺪ ﻣـﺎ ﻫـﻮ ﺇﻻ‬ ‫ﺚ ﺣﻘﻴﻘ ﹰﺔ ﻫﻮ ﺍ ُ‬
‫ﺣﻘﻴﻘ ِﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺃﺻ ِﻞ ﺍﻻﻋﺘﻘﺎﺩ‪،‬ﻭﻫﻮ ﺃ ﱠﻥ ﺍﳌﻐﻴ ﹶ‬
‫ﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ﻣﺎ ﻻ ﻳﻘﺪ ‪‬ﺭ ﻋﻠﻴـﻪ ﻛـﺎﻟﻔﻮ ِﺯ‬
‫ﻭﺍﺳﻄ ﹲﺔ ﰲ ﺫﻟﻚ‪،‬ﺃﻭ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﱢﻠ ‪‬ﻤﻬﻢ ﺃﻧﻪ ﻻ ‪‬ﻳﻄﹶﻠ ‪‬‬
‫ﺑﺎﳉ‪‬ﻨﺔ ﻭﺍﻟﻨﺠﺎ ِﺓ ﻣﻦ ﺍﻟﻨﺎ ِﺭ ﻭﺍﳍﺪﺍﻳ ِﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﻌـﺼﻤ ﹸﺔ ﻣـﻦ ﺍﻟﻐﻮﺍﻳ ِﺔ‪،‬ﻭﺿـﻤﺎ ِﻥ ﺍﳋـﺘﻢ ﻋﻠـﻰ‬
‫ﺴﻌﺎﺩ ِﺓ‪،‬ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟ ‪‬‬

‫‪١٤١‬‬
‫‪ -‬ﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪ .(٢٧‬ﻭﺍﻧﻈﺮ‪:‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٩٨‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻟﺸﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴـﺪ ‪) -‬ﺝ ‪/ ١‬‬
‫ﺹ ‪ (٢٥٩ -٢٣٩‬ﻭﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻛﺎﻣﻠﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٠٥‬ﻭﺷﺮﻭﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (١٢٠٩‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴﺔ ‪) -‬ﺝ‬
‫‪ / ١٠٢‬ﺹ ‪ (٨‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٠١‬ﻭ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١١٠‬ﻭ)ﺝ ‪ / ١‬ﺹ ‪ (٣٠٣‬ﻭ)ﺝ ‪ / ١‬ﺹ ‪ (٣٢٩‬ﻭﳎﻤـﻮﻉ ﻓﺘـﺎﻭﻯ‬
‫ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪ (٢٦٩‬ﻭﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٠٩‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪) -‬ﺝ‬
‫‪ / ٢‬ﺹ ‪ (٣٠٩٣‬ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٦٩٠٠‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٦٣‬‬
‫‪ - ١٤٢‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪) -‬ﺝ ‪ / ٢٠‬ﺹ ‪ (٤٢٤‬ﺑﺮﻗﻢ ) ‪ ( ١٧٢٧٦‬ﻭﻗﺪ ﻣﺮ ﻣﻦ ﻗﺒﻞ ﻭﻓﻴﻪ ﺟﻬﺎﻟﺔ‬
‫‪ -١٤٣‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ‪) -‬ﺝ ‪ / ١٨‬ﺹ ‪ (٤٦٧‬ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (١٣٧‬ﺑﺮﻗﻢ )‪ ( ١٠٩١‬ﻣﻦ ﻃﺮﻕ‬
‫ﻭﻻ ﻳﺼﺢ ﻣﻨﻬﺎ ﺷﻲﺀ ﻭﺯﻋﻢ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺩﻳﻦ ﺍﳊﻖ ‪ -‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲪﺎﺩ ﺁﻝ ﻋﻤﺮ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٠‬ﺃﻧﻪ ﺣـﺪﻳﺚ‬
‫ﺻﺤﻴﺢ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺟﻬﻞ ﻛﺒﲑ ﺑﻌﻠﻢ ﺍﳌﺼﻄﻠﺢ !‬

‫‪٤٨‬‬
‫ﺖ‪،‬ﺃﻭ ﺑـﺎﻹﻧﺲ ﺩﻭﻥ‬
‫ﺚ ﻻ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﲣﺼﻴﺺ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻹﻏﺎﺛﺔ ﺑـﺎﳊ ‪‬ﻲ ﺩﻭﻥ ﺍﳌﻴ‪‬ـ ِ‬
‫ﻭﺍﳊﺪﻳ ﹸ‬
‫ﺖ ﺑﺼﻠ ٍﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ‪،‬ﺑﻞ ﺇﻥ ﻇﺎﻫ ‪‬ﺮﻩ ﳝﻨ ‪‬ﻊ ﺍﻻﺳﺘﻐﺎﺛ ﹶﺔ ﺃﺑﺪﹰﺍ‬ ‫ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﺍﳉ ‪‬ﻦ ﺍﻟﺼﺎﳊﲔ‪،‬ﻭﻻ ﳝ ‪‬‬
‫ﺐ ﻭﺑﻌﻴ ٍﺪ‪،‬ﻭﻣﻼﺋﻜﺔ ﻭﺟ ‪‬ﻦ‪،‬ﻭﻫﺬﺍ ﻏﲑ ﻣﻘـﺼﻮ ٍﺩ‬ ‫ﺖ‪،‬ﻭﻗﺮﻳ ٍ‬ ‫ﲔ ﺣ ‪‬ﻲ ﻭﻣ‪‬ﻴ ٍ‬ ‫ﷲ ﺩﻭﻥ ﺗﻔﺮﻳ ٍﻖ ﺑ ِ‬ ‫ﲟﺎ ﺳﻮﻯ ﺍ ِ‬
‫ﺑﻴﻘﲔ‪،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ -‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺇﱃ ﳓﻮ ﻫﺬﺍ ﺍﳌﻌﲎ ﺣﻴﺚ ﻗﺎ ﹶﻝ‪:‬‬
‫ﺱ ‪‬ﻳ ﹾﻔﻬ‪‬ـ ‪‬ﻢ‬‫ﺾ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺻﺤِﻴ ‪‬ﺢ ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫" ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ
ِﻋﺒ‪‬ﺎ ‪‬ﺭﹲﺓ ﹶﻟﻬ‪‬ﺎ ﻣ‪ ‬ﻌﻨ‪‬ﻰ ‪‬‬
‫ﻚ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺮ‪‬ﺍ ِﺩ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ
ﹶﻓ ‪‬ﻬﺬﹶﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻤ ‪‬ﻪ ‪ .‬ﹶﻛﻤ‪‬ـﺎ ‪‬ﺭﻭ‪‬ﻯ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍﻧِـﻲ ﻓِـﻲ‬ ‫ﻣِ ‪‬ﻦ ِﺗ ﹾﻠ ‪‬‬
‫ﺚ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬‫ﺴ‪‬ﺘﻐِﻴ ﹸ‬‫ﺖ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪:‬ﻗﹸﻮﻣ‪‬ﻮﺍ ‪‬ﻧ ‪‬‬
‫ﺠ ِﻤ ِﻪ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺙ ﺑِﺎﻟﱠﻠ ِﻪ ‪-‬‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫ﺙ ﺑِﻲ‪ِ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹸ‬
‫
‪ِ -‬ﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻖ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ":
-‬ﺇ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ﻟﹶـﺎ‬ ‫‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪ .١٤٤ " -‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺜﱠﺎِﻧ ‪‬ﻲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻄﹶﻠ ‪‬‬
‫ﺴﻘﹸﻮ ﹶﻥ ِﺑ ِﻪ ﹶﻛﻤ‪‬ـﺎ ﻓِـﻲ‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹸﺔ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻄﹸﻠﺒ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟﺪ‪‬ﻋ‪‬ﺎ َﺀ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ‪،‬ﻭ‪ِ‬ﺇﻟﱠﺎ ﻓﹶﺎﻟ ‪‬‬
‫ﺕ ﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﻟﺸ‪‬ﺎ ِﻋ ِﺮ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ‬ ‫ﻱ ‪‬ﻋ ‪‬ﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ‪ :‬ﺭ‪‬ﺑﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬ ‫ﺻﺤِﻴ ِﺢ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫‪‬‬
‫ﺏ‪.‬‬ ‫ﺶ ﹸﻛ ﱡﻞ ﻣِﻴﺰ‪‬ﺍ ٍ‬ ‫ﺴﻘِﻰ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ِﺰ ﹸﻝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺠِﻴ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫‪ -
-‬ﻳ ‪‬‬
‫‪<Ø* ÚŽ ]ÿ…úş ÖŽ<ğíÛÿ ’ł ÂŽ <îÿÚ^ÿjéÿ ÖĞ ]<ÿÙ^ÿÛmŽ <<<<<äŽ ã* qł çÿ eŽ <ŁÝ^ÿÛÇÿ ÖĞ ]<îşÏŠł jÿ Šł èŁ <ÿ˜éÿ eł _ş æÿ‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ‬ ‫ﺠ ‪‬‬ ‫ﺼ‪‬ﻨ ﹸﻔﻮ ﹶﻥ ﻓِﻲ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ ِﺀ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬ﻳ ِ‬ ‫ﺐ‪ ١٤٥،‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗ ‪‬ﻮ ﹸﻝ ﹶﺃﺑِﻰ ﻃﹶﺎِﻟ ٍ‬
‫ﺙ ﹶﻓﻤِـ ‪‬ﻦ‬
‫ﻕ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ﹶﻏ ‪‬ﻮ ٍ‬ ‫ﺚ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﹾﻃﻠﹶﺎ ِ‬ ‫ﺙ ‪‬ﻭﻟﹶﺎ ‪‬ﻣﻐِﻴ ﹶ‬ ‫ﻒ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﻏﻴ‪‬ﺎ ﹶ‬
‫ﹸﻛ ﱢﻞ ‪‬ﻣ ﹶﻜﱠﻠ ٍ‬
‫ﺤﻘِﻴ ﹶﻘ ﹸﺔ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ‪‬ﻣﺠ‪‬ﺎ ‪‬ﺯ "‪.١٤٦‬‬
‫ﻱ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪،‬ﻓﹶﺎﹾﻟ ‪‬‬ ‫ِﻋ‪‬ﻨ ِﺪ ِﻩ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ‪-‬ﺣﺪﻳﺚ ﺇﻟﻘﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻟﻨﺎﺭ‪ -‬ﻓﻼ ﻳﺼ ‪‬ﺢ ﻣﻦ ﻭﺟﻪ ﺃﻳﻀﹰﺎ‪،‬ﻓﻼ ﺣﺠ‪‬ﺔ ﰲ‬
‫ﺏ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﳉﻮﺍﺯ‪،‬ﻟﻮﺭﻭﺩ ﺃﺩﻟﺔ ﻗﻮﻳﺔ ﺗﺜﺒﺖ ﺫﻟﻚ‪:‬‬ ‫ﻫﺬﺍ ﻭﻻ ﺫﺍﻙ ‪ .‬ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﻕ‬
‫ﻂ ﻣِـ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭ ِ‬ ‫ﺤ ﹶﻔ ﹶﻈ ِﺔ ‪‬ﻳ ﹾﻜ‪‬ﺘﺒ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺳ ﹶﻘ ﹶ‬
‫ﺱ ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹰﺔ ِﺳﻮ‪‬ﻯ ﺍﹾﻟ ‪‬‬ ‫ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺽ ﹶﻓﻠﹶﺎ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴﻨ‪‬ﺎ ِﺩ ﹶﺃﻋِﻴﻨ‪‬ﻮﺍ ِﻋﺒ‪‬ـﺎ ‪‬ﺩ ﺍﻟﻠﱠـ ِﻪ ﻳ‪‬ـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﺍﻟﻠﱠـ ‪‬ﻪ‬‫ﺏ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﺮ ‪‬ﺟ ﹲﺔ ِﺑﹶﺄ ‪‬ﺭ ٍ‬
‫ﺠ ِﺮ‪،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﺸ‪‬‬‫ﺍﻟ ‪‬‬
‫ﺽ ‪‬ﻳ ﹾﻜ‪‬ﺘﺒ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ﻓِﻲ‬
‫ﺱ ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ‪‬ﻣﻠﹶﺎِﺋﻜﹶ ﹰﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ"‪،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬

‫‪ - ١٤٤‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) ‪ ( ١٧٢٧٦‬ﻭﻻ ﻳﺼﺢ ﲝﺎ ٍﻝ‬

‫‪ - ١٤٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪١٠٠٨‬ﻭ‪ - ( ١٠٠٩‬ﺍﻟﺜﻤﺎﻝ‪:‬ﺍﻟﻐﻴﺎﺙ = ﳚﻴﺶ‪:‬ﻳﺘﺪﻓﻖ ﻭﻳﻔﻴﺾ‬
‫‪ - ١٤٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١١٠‬‬

‫‪٤٩‬‬
‫ﺝ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻮ ٍﻥ ِﺑ ﹶﻔﻠﹶـﺎ ٍﺓ ﻣِـ ‪‬ﻦ‬
‫ﺖ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺮ ‪‬ﺟ ﹰﺔ ﹶﺃ ِﻭ ﺍ ‪‬ﺣﺘ‪‬ﺎ ‪‬‬
‫ﺠ ِﺮ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﺸ‪‬‬
‫ﻕ ﺍﻟ ‪‬‬
‫ﺽ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭ ِ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻑ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺽ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ‪:‬ﹶﺃﻋِﻴﻨ‪‬ﻮﺍ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ِﺣ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﻌ‪‬ﺎ ﹸﻥ ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ " ‪ .‬ﻓ ‪‬ﻬﺬﹶﺍ ‪‬ﻣ ‪‬ﻮﻗﹸﻮ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺻ ‪‬ﺪِﻗ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﺮﺑ‪‬ﻮﺍ‪ .‬ﻭﺑِﺎﻟﱠﻠ ِﻪ‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌﻠﹾ ِﻢ ِﻟ ‪‬ﻮﺟ‪‬ﻮ ِﺩ ِ‬
‫ﺤ ‪‬‬‫ﺴ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹲﻞ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺱ‪ ،‬ﻣ ‪‬‬ ‫ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪١٤٧‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ‪‬ﻖ ‪.‬‬
‫ﺖ‪:‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ ‪.‬ﻭﺃﻋ ﱠﻞ ﺍﻷﻟﺒﺎﱐ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺮﻓﻮﻋﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ‬ ‫ﻗﻠ ‪‬‬
‫‪‬ﺬﻩ ﺍﳌﻮﻗﻮﻓﺔ ﻓﻘﺎﻝ‪ ":‬ﺟﻌﻔﺮ ﺑﻦ ﻋﻮﻥ ﺃﻭﺛﻖ ﻣﻦ ﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪،‬ﻭﻟﺬﻟﻚ ﻓﺎﳊﺪﻳﺚ ﻋﻨـﺪﻱ‬
‫‪١٤٨‬‬
‫ﻣﻌﻠﻮﻝ ﺑﺎﳌﺨﺎﻟﻔﺔ‪،‬ﻭﺍﻷﺭﺟﺢ ﺃﻧﻪ ﻣﻮﻗﻮﻑ "‪.‬‬
‫ﺖ‪:‬ﻫﺬﺍ ﺧﻄﺄ ﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫ﻗﻠ ‪‬‬
‫ﺃﻭﳍﺎ‪:‬ﺗﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻮﻗـﻒ ﻓـﺎﳊﻜﻢ ﻓﻴـﻪ ﻟﻠﺮﻓـﻊ ﻋﻠـﻰ‬
‫ﺍﻟﺮﺍﺟﺢ‪.‬ﻓﺎﻻﺧﺘﻼﻑ ﰲ ‪‬ﺑﻌ‪‬ﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺭﻓﻌﹰﺎ ﻭﻭﻗﻔﹰﺎ ﺃﻣـ ‪‬ﺮ ﻃﺒﻴﻌﻲ‪،‬ﻭﺟـﺪ ﰲ ﻛـﺜ ٍﲑ ﻣـﻦ‬
‫ﳊ ِﺪﻳ‪‬ﺚ ﺍﻟﻮﺍﺣﺪ ﺍﱠﻟﺬِﻱ ﳜﺘﻠﻒ ِﺑ ِﻪ ﻫﻜﺬﺍ ﳏﻞ ﻧﻈـﺮ ِﻋﻨ‪‬ـ ‪‬ﺪ ﺍ ﹸﳌﺤ‪‬ـ ‪‬ﺪِﺛ‪‬ﻴ ‪‬ﻦ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺃﻥ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪،‬ﻭﺍ ﹶ‬
‫ﳊ ِﺪﻳ‪‬ﺚ ﻋﻴﻨﻪ ﻗﹶـ ‪‬ﺪ ﺭﻭﻱ‬ ‫ﱯ ‪،-
-‬ﹸﺛ ‪‬ﻢ ﳒﺪ ﺍ ﹶ‬
‫ﺤ ‪‬ﺪِﺛﻴ‪ ‬ﻦ ﺇﺫﺍ ﻭﺟﺪﻭﺍ ﺣﺪﻳﺜﹰﺎ ﺭﻭﻱ ﻣﺮﻓﻮﻋﹰﺎ ﺇﱃ ﺍﻟ‪‬ﻨ ‪‬‬‫ﺍ ﹸﳌ ‪‬‬
‫ﰊ ﻧﻔﺴﻪ ﻣﻮﻗﻮﻓﹰﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﻓﻬﻨﺎ ﻳﻘﻒ ﺍﻟﻨﻘﺎﺩ ﺇﺯﺍﺀ ﹶﺫِﻟﻚ‪‬؛ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻥ ﺍ ﹶﳌ ‪‬ﺮﹸﻓﻮ‪‬ﻉ ﺧﻄـﹰﺄ‬‫ﺼﺤ‪‬ﺎ ‪‬‬
‫ﻋﻦ ﺍﻟ ‪‬‬
‫ﺼﻮ‪‬ﺍﺏ ﺍﻟﺮﻓﻊ ؛ ﺇﺫ ﺇﻥ‬ ‫ﺼﻮ‪‬ﺍﺏ ﺍﻟﻮﻗﻒ‪،‬ﺃﻭ ﻻﺣﺘﻤﺎﻝ ﻛﻮﻥ ﺍﻟﻮﻗﻒ ﺧﻄﺄ ﻭﺍﻟ ‪‬‬ ‫ﻣﻦ ‪‬ﺑﻌ‪‬ﺾ ﺍﻟﺮﻭﺍﺓ ﻭﺍﻟ ‪‬‬
‫ﺍﻟﺮﻓﻊ ﻋﻠﺔ ﻟﻠﻤﻮﻗﻮﻑ ﻭﺍﻟﻮﻗﻒ ﻋﻠﺔ ﻟﻠﻤﺮﻓﻮﻉ ‪ .‬ﻓﺈﺫﺍ ﺣﺼﻞ ِﻣﺜﹾﻞ ‪‬ﻫﺬﹶﺍ ﰲ ‪‬ﺣﺪِﻳﺚ ﻣﺎ‪،‬ﻓﺈﻧﻪ ‪‬ﻳﻜﹸﻮﻥ‬
‫ﳏﻞ ﻧﻈﺮ ﻭﺧﻼﻑ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺃﻗﻮﺍﳍﻢ ِﻓ ‪‬ﻴﻤ‪‬ﺎ ﻳﺄﰐ‪:‬‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ﻧﻈﻴﻔﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻌﻠﻞ ؛ ﻓﺈ ﹼﻥ ﻟﻠﻌﻠﻤﺎﺀ ﻓِﻴ ِﻪ ﺍﻷﻗﻮﺍﻝ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬‬

‫ﺐ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ ( ١٦١‬ﻭﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ) ‪ (٤٩٢٢‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )ﺝ ‪ / ١٠‬ﺹ ‪(٣٠٣٣٩) (٣٩٠‬‬ ‫‪ - ١٤٧‬ﺷ ‪‬ﻌ ‪‬‬
‫ﺱ ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺣﺴﻦ ‪ ،‬ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ‬ ‫ﻛﻠﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﺻ‪‬ﺎِﻟ ٍﺢ ‪ ،‬ﻋ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺕ ‪.‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﲣﺮﻳﺞ ﺍﻷﺫﻛﺎﺭ )ﺷﺮﺡ ﺍﺑﻦ ﻋﻼﻥ ‪ (١٥١/٥‬ﺣـﺴﻦ‬ ‫ﺍﻟﺰﻭﺍﺋﺪ ) ‪ :( ١٧١٠٤‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﹾﻟ‪‬ﺒﺰ‪‬ﺍ ‪‬ﺭ ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ِﺛﻘﹶﺎ ‪‬‬
‫ﺍﻹﺳﻨﺎﺩ ﻏﺮﻳﺐ ﺟﺪﹰﺍ ‪ ،‬ﻭﺍﻗﺘﺼﺎﺭ ﺍﳊﺎﻓﻆ ﻋﻠﻰ ﲢﺴﻴﻨﻪ ﺳﺒﺒﻪ ﻭﺟﻮﺩ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﻠﻴﺜﻲ ﰲ ﺇﺳﻨﺎﺩﻩ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ‪ .‬ﻭﻗـﺪ‬
‫ﺏ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪.( ٦٥٧‬‬ ‫ﺃﻋ ﱠﻞ ﺑﺎﻟﻮﻗﻒ ﻛﻤﺎ ﰲ ﺍﻟﹾﺂﺩ‪‬ﺍ ِ‬
‫ﻗﻠﺖ‪:‬ﻟﻜﻦ‪ ‬ﺍﻟﺬﻳﻦ ﺭﻭﻭﻩ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻣﺮﻓﻮﻋﺎ ﺛﻘﺎﺕ ﺃﺛﺒﺎﺕ ﻭﻫﻢ ) ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻓﺮﻭﺥ ﻭﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ (‬
‫‪-١٤٨‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ )‪.(١١٢/٢‬‬

‫‪٥٠‬‬
‫ﺍﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻷﻭﻝ‪:‬ﳛﻜﻢ ﻟﻠﺤﺪﻳﺚ ﺑﺎﻟﺮﻓﻊ‪،‬ﻷﻥ ﺭﺍﻭﻳﻪ ﻣﺜﺒﺖ ﻭﻏﲑﻩ ﺳﺎﻛﺖ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﻧﺎﻓﻴﹰﺎ ﻓﺎﳌﺜﺒﺖ‬
‫ﻚ ﺃﻳﻀﹰﺎ ﻣﻦ ﻗﺒﻴﻞ ﺯﻳﺎﺩﺓ ﺍﻟﱢﺜﻘﹶﺔ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻗﹶـﻮ‪‬ﻝ‬
‫ﻣﻘﺪﻡ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨﺎﰲ ؛ َﻷ‪‬ﻧ ‪‬ﻪ ﻋﻠﻢ ﻣﺎ ﺧﻔﻲ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻋﺪﻭﺍ ﹶﺫِﻟ ‪‬‬
‫ﺼﺤِﻴﺢ ﺍﻟﱠـﺬِﻱ‬ ‫ﺤ ‪‬ﺪِﺛ‪‬ﻴ ‪‬ﻦ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻗﻮ‪‬ﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭ ﺍﻷﺻﻮﻝ‪،١٤٩‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻌﺮﺍﻗﻲ‪ ":‬ﺍﻟ ‪‬‬
‫ﹶﻛِﺜﻴ‪‬ﺮ ﻣﻦ ﺍ ﹸﳌ ‪‬‬
‫ﳊ ِﺪﻳ‪‬ﺚ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ ﻓﺎﳊﻜﻢ ﻟﻠﺮﻓـﻊ‪،‬ﻷﻥ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ ﰲ‬ ‫ﺠ ‪‬ﻤﻬ‪‬ﻮﺭ ﺃﻥ ﺍﻟﺮ‪‬ﺍﻭِﻱ ﺇﺫﺍ ‪‬ﺭﻭ‪‬ﻯ ﺍ ﹶ‬‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﳊ ِﺪﻳ‪‬ﺚ "‪.١٥٠‬‬
‫ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ ﺯﻳﺎﺩﺓ‪ ،‬ﻫﺬﹶﺍ ‪‬ﻫ ‪‬ﻮ ﺍﳌﺮﺟﺢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺃﻫﻞ ﺍ ﹶ‬
‫ﺍﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﺍﳊﻜﻢ ﻟﻠﻮﻗﻒ‪. ١٥١‬‬
‫ﺍﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟﺜﱠﺎﻟِﺚ‪:‬ﺍﻟﺘﻔﺼﻴﻞ ﻓﺎﻟﺮﻓﻊ ﺯﻳﺎﺩﺓ‪،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﱢﺜﻘﹶﺔ ﻣﻘﺒﻮﻟﺔ‪،‬ﺇﻻ ﺃﻥ ﻳﻮﻗﻔﻪ ﺍﻷﻛﺜﺮ ﻭﻳﺮﻓﻌـﻪ‬
‫ﻭﺍﺣﺪ‪،‬ﻟﻈﺎﻫﺮ ﻏﻠﻄﻪ‪.١٥٢‬ﻭﺍﻟﺘﺮﺟﻴﺢ ﺑﺮﻭﺍﻳﺔ ﺍﻷﻛﺜﺮ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺬﻱ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ﹸﳌﺤ‪‬ـ ‪‬ﺪِﺛ‪‬ﻴﻦ‪‬؛ ﻷﻥ‬
‫ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﺍﳉﻤﻊ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺛﻘﺎﺕ ﺃﺗﻘﻦ ﻭﺃﺣﺴﻦ ﻭﺃﺻﺢ ﻭﺃﻗﺮﺏ ﻟﻠـﺼﻮﺍﺏ ؛ ﻟـﺬﺍ ﻗﹶـﺎ ﹶﻝ ﺍﺑـﻦ‬
‫ﺍﳌﺒﺎﺭﻙ‪ )):‬ﺍﳊﻔﺎﻅ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﺛﻼﺛ ﹲﺔ‪:‬ﻣ‪‬ﺎﻟِﻚ ﻭﻣﻌﻤﺮ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‪،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﺍﺛﻨﺎﻥ ‪‬ﻋﻠﹶـﻰ‬
‫ﻗﻮ ٍﻝ ﺃﺧﺬﻧﺎ ِﺑ ِﻪ‪،‬ﻭﺗﺮﻛﻨﺎ ﹶﻗﻮ‪‬ﻝ ﺍﻵﺧﺮ " ‪.١٥٣‬‬
‫ﻼ ﺗﻌﺎﺭﺽ ‪.١٥٤‬‬‫ﺴﻨ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺭﻭﺍﻳﺘﻪ ﹶﻓ ﹶ‬
‫ﺍﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟﺮﺍﺑﻊ‪:‬ﳛﻤ ﹸﻞ ﺍ ﹶﳌ ‪‬ﻮﹸﻗﻮ‪‬ﻑ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ﹾﺬﻫ‪‬ﺐ ﺍﻟﺮ‪‬ﺍﻭِﻱ‪،‬ﻭ ﺍ ﹸﳌ ‪‬‬
‫ﻱ ﻣﻦ ﻫ ِﺬ ِﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻷﻭﻝ‪،‬ﻭﻣﺸﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﰲ ﺗﺼﺎﻧﻴﻔﻪ‪،‬ﻭﺃﻛﺜﺮ ﻣﻦ‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﺭﺟﺢ ﺍﻹﻣﺎﻡ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫‪١٥٥‬‬
‫ﺍﻟ ﹶﻘﻮ‪‬ﻝ ِﺑ ِﻪ‪.‬‬

‫‪ - ١٤٩‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ ‪ ، ١٧٧/١‬ﻭ‪ ، ٢٣٣/١‬ﲢﻘﻴﻖ ﺍﻟﻔﺤﻞ‪ .‬ﻣﻘﺪﻣﺔ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ‪، ١٧٠/١‬ﻭﻓـﺘﺢ ﺍﳌﻐﻴـﺚ‬
‫‪ ، ١٩٤/١‬ﻭﺍﶈﺼﻮﻝ ‪ ، ٢٣٠-٢٢٩/٢‬ﻭﺍﻟﻜﻔﺎﻳﺔ )‪٥٨٨‬ﺕ‪٤١٧-‬ﻫـ ( ‪ ،‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ ‪. ٢٩‬‬
‫ﺤﻤ‪‬ﺪ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥ ‪ ،‬ﻭ‪ ١٩٥/١‬ﻁ ﻋﻮﻳﻀﺔ ‪.‬‬ ‫‪ - ١٥٠‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ ١٦٨/١‬ﻁ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﺮﲪﻦ ‪‬ﻣ ‪‬‬
‫‪ - ١٥١‬ﻣﻘﺪﻣﺔ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ‪ ، ١٧٠/١‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ ، ١٩٤/١‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ‪. ٢٩:‬‬
‫‪ - ١٥٢‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ ‪ ٢٣٣/١ ، ١٧٩/١‬ﻃﺒﻌﺔ ﺍﻟﻔﺤﻞ ‪ ،‬ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ ،١٩٥/١‬ﻭﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ‪.٢٩:‬‬
‫ﺴﻨ‪‬ﻦ ﺍﻟﻜﱪﻯ ‪ ٦٣٢/١‬ﻋﻘﻴﺐ )‪ ، (٢٠٧٢‬ﻭﻧﻘﻠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟﻌﻼﺋﻲ ﰲ ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ‪ ٣٦٧:‬ﺑﻠﻔﻆ‪)):‬‬ ‫‪ - ١٥٣‬ﻧﻘﻠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﺎِﺋ ‪‬ﻲ ﰲ ﺍﻟ ‪‬‬
‫ﻱ ﺛﻼﺛﺔ‪:‬ﻣ‪‬ﺎﻟِﻚ ﻭﻣﻌﻤﺮ ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﺃﺧﺬﻧﺎ ﺑﻘﻮﻝ ﺭﺟﻠﲔ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ (( ‪.‬‬ ‫‪‬ﺣﻔﱠﺎﻅ ﻋﻠﻢ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺤﻤ‪‬ﺪ ‪ ،‬ﻭ‪ ١٩٥/١‬ﻁ ﻋﻮﻳﻀﺔ ‪.‬‬‫‪ - ١٥٤‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ‪ ١٦٨/١‬ﻁ ‪‬ﻋﺒ‪‬ﺪ ﺍﻟﺮﲪﻦ ‪‬ﻣ ‪‬‬
‫ﺴﻠِﻢ ‪ ، ٢٥/١‬ﻭﺍﻟﺘﻘﺮﻳـﺐ‪ ، ٦٣-٦٢:‬ﻭ‪ ١٠٨-١٠٧‬ﻃﺒﻌـﺔ ﺍﻟﻔﺤـﻞ ‪.‬‬
‫ﺤﻴ‪‬ﺢ ﻣ‪‬ـ ‪‬‬
‫ﺻِ‬ ‫‪ - ١٥٥‬ﻣﻘﺪﻣﺔ ﺷﺮﺡ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﻱ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﺍﳋﻠﻴﻠﻲ‪،‬ﺍﻹﺭﺷﺎﺩ‪. ٢٠٢/١ ،‬‬

‫‪٥١‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﱂ ﻳﻨﻔﺮﺩ ﺑﺮﻓﻊ ﺍﳊﺪﻳﺚ ﺑﻞ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺍﻟﺮﻓﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻓﺮﻭﺥ )‬
‫ﻭﻫﻮ ﺛﻘﺔ ﻣﻦ ﺭﺟﺎﻝ ﻣﺴﻠﻢ (‪.‬ﻗﻠﺖ‪:‬ﻭﺍﻟﺼﻮﺍﺏ ﻫﻨﺎ ﺃﻥ ﻳﻘﺎﻝ‪:‬ﺇﻥ ﺃﺑﺎﻥ ﺑﻦ ﺻﺎﱀ ﻛـﺎﻥ ﻳﺮﻓﻌـﻪ‬
‫ﺃﺣﻴﺎﻧﹰﺎ‪،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﺃﺧﺮﻯ ﻻ ﻳﻨﺸﻂ ﻟﺮﻓﻌﻪ ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪:‬ﻫﺐ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﻭﻗﻔﻪ‪،‬ﻓﻤﺜﻠﻪ ﻻ ﻳﻘﺎﻝ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺮﺃﻱ‪،‬ﻭﻣـﺎ ﻛـﺎﻥ ﻣـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﻘﺒﻴﻞ‪،‬ﻓﻬﻮ ﻣﻮﻗﻮﻑ ﻟﻔﻈﹰﺎ ﻣﺮﻓﻮﻉ ﳏﻠ‪‬ﺎ ) ﺣﻜﻤﹰﺎ (‪،‬ﻓﻤﺎ ﻻ ﻳﻘﺎﻝ ﻣﺜﻠﻪ ﲟﺠﺮﺩ ﺍﻻﺟﺘﻬﺎﺩ‪،‬ﻓﺎﻷﺻ ﹸﻞ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻓﻮﻋﹰﺎ ﺣﻜﻤﹰﺎ ‪.‬ﻭﻋﻠﻴﻪ ﻓﺈﻋﻼﻝ ﺍﻷﻟﺒﺎﱐ –ﺭﲪﻪ ﺍﷲ ‪ -‬ﻟﻠﻄﺮﻳﻖ ﺍﳌﺮﻓﻮﻋﺔ ﺑﺎﳌﻮﻗﻮﻓﺔ ﻫﻮ‬
‫ﺺ ﰲ ﳏ ﱢﻞ ﺍﻟﱰﺍﻉ‪،‬ﺑﻼ ﺭﻳﺐ ‪.‬‬ ‫ﲞﻼﻑ ﻗﻮﺍﻋﺪ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ‪،‬ﻓﻼ ﻳﻘﺒﻞ ﻛﻼﻣﻪ‪،‬ﻓﺎﳊﺪﻳﺚ ﻧ ‪‬‬
‫ﺺ ﺇﻻ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﻓﻘﻂ‪،‬ﻭﻏﲑﻫﻢ ﳛﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑ‪‬ﺎ ﹶﻥ ﺑ‪‬ـ ِﻦ‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻ ﻳﻨ ‪‬‬
‫ﺽ ﹶﻻ ﻳ‪‬ـﺮ‪‬ﻯ‬
‫ﺕ ﺩ‪‬ﺍ‪‬ﺑ ﹸﺔ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ‪،‬ﺃﹶ ‪‬ﻭ ‪‬ﺑ ِﻌ ‪‬ﲑ ‪‬ﻩ ِﺑﻔﹶﻼ ٍﺓ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺇﺫﹶﺍ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﺻ‪‬ﺎِﻟ ٍﺢ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴﻌ‪‬ﺎ ﹸﻥ"‪.١٥٦‬ﻗﻠﺖ‪:‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻣﺮﺳﻞ‪،‬ﻭﺃﻋﻞ ﺑﻌﻨﻌﺔ ﺍﺑـﻦ‬ ‫ِﺑﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ‪:‬ﹶﺃﻋِﻴﻨ‪‬ﻮﺍ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍ ِ‬
‫ﺇﺳﺤﺎﻕ‪،‬ﻭﻟﻜﻦ ﺃﺑﺎﻥ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺬﻳﻦ ﺃﻛﺜﺮ ﻋﻨﻬﻢ‪،‬ﻭﻛﻼﳘﺎ ﻣﺪﱐ‪،‬ﻓﻼ ﳛﺘﺎﺝ ﻷ ﹾﻥ‬
‫‪١٥٧‬‬
‫ﺲ ﻋﻨﻪ‪.‬‬ ‫ﻳﺪﱢﻟ ‪‬‬
‫ﺽ ﹶﻓﻠﹶﺎ ٍﺓ‬
‫ﺖ ﺩ‪‬ﺍ‪‬ﺑ ﹸﺔ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ِ ":‬ﺇﺫﹶﺍ ﺍﻧ‪ ‬ﹶﻔﹶﻠ‪‬ﺘ ‪‬‬ ‫‪‬ﻭﻋ‪ ‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺴ ‪‬ﻪ " ‪.‬‬ ‫ﺤﺒِـ ‪‬‬ ‫ﺽ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﺿﺮ‪‬ﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴﻨ‪‬ﺎ ِﺩ‪:‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﺍ ‪‬ﺣِﺒﺴ‪‬ﻮﺍ‪،‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﺍ ‪‬ﺣِﺒﺴ‪‬ﻮﺍ ؛ ﹶﻓِﺈ ﱠﻥ ِﻟﱠﻠ ِﻪ ﺣ‪‬ﺎ ِ‬
‫‪١٥٨‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ "‬
‫ﺤِﺒ ‪‬‬
‫‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ‪،‬ﻭ‪‬ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ‪ ،‬ﻭﺯ‪‬ﺍ ‪‬ﺩ‪ ":‬ﺳ‪‬ﻴ ‪‬‬

‫‪ - ١٥٦‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ)ﺝ ‪ / ١٠‬ﺹ ‪ (٣٠٤٣٨) (٤٢٤‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ ‪ .‬ﺍﻟﻔﻼﺓ‪:‬ﺍﻟﺼﺤﺮﺍﺀ ﻭﺍﻷﺭﺽ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﻻ‬
‫ﻣﺎﺀ ﻓﻴﻬﺎ‬
‫‪- ١٥٧‬ﻭﻗﺪ ﺣﺴﻦ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺼﻴﻐﺔ ﺍﻟﻌﻨﻌﻨﺔ ﻋﻨﻪ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ .( ٩) ،‬ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ٢٥٧٦‬ﻭ‪ ٢٧٩١‬ﻭ‪٣٢١٢‬‬
‫ﻭ‪ ( ٤٦١٩‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﻋﻠﻴﻬﺎ ﲨﻴﻌﹰﺎ ‪.‬ﻭﺣﺴﻦ ﻟﻪ ﺍﻟﻀﻴﺎﺀ ﰲ ﺍﳌﺨﺘﺎﺭﺓ ) ‪.( ٤٤٦‬‬
‫‪ - ١٥٨‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ) ‪ ( ٥١٤٦‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )ﺝ ‪ / ٩‬ﺹ ‪. (٦٧‬ﻭﰲ ﺳﻨﺪﻩ‪:‬ﻣﻌﺮﻭﻑ ﺑﻦ ﺣـﺴﺎﻥ‬
‫ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﳎﻬﻮﻝ ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻨﻜﺮ ﺣﺪﻳﺜﻪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺫﺭ ﺍﺑﻦ ﻋﺪﻱ ‪ ٣٢٥/٦‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻨﻪ ‪ .‬ﻭﺃﻋ ﱠﻞ ﺑﺎﻻﻧﻘﻄﺎﻉ ﺑﲔ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ‪ ،‬ﻓﺒﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻟﺘﺮﲨﺘﻪ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﱂ ﻳﺬﻛﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻧﻪ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺍﺑﻦ‬
‫ﻣﺴﻌﻮﺩ ﻋﻠﻤﺎ ﺃﻧﻪ ﻭﻟﺪ ﻟﺜﻼﺙ ﺧﻠﻮﻥ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ﺑﺎﻟﻜﻮﻓﺔ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺫﻫﺐ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻓﻼ ﺷﻲﺀ ﳝﻨﻊ ﲰﺎﻋﻪ ﻣﻨـﻪ‬
‫ﺭﺍﺟﻊ ﺍﻟﺘﻬﺬﻳﺐ ‪١٥٨ - ١٥٧/٥‬‬

‫‪٥٢‬‬
‫ﺿ ﱠﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪،‬ﹶﺃ ‪‬ﻭ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮﻧ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﹶﻏ ‪‬ﺰﻭ‪‬ﺍ ﹶﻥ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇﺫﹶﺍ ﹶﺃ ‪‬‬
‫ﺏ‬
‫ﺲ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ‪:‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﺃﻏِﻴﺜﹸﻮﻧِﻲ ؛ ﹶﻓِﺈ ﱠﻥ ِﻟﱠﻠ ِﻪ ِﻋﺒ‪‬ﺎﺩ‪‬ﺍ ﻟﹶﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ " ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﺟ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺲ ِﺑﻬ‪‬ﺎ ﹶﺃﻧِﻴ ‪‬‬
‫ﺽ ﹶﻟ‪‬ﻴ ‪‬‬
‫ِﺑﹶﺄ ‪‬ﺭ ٍ‬
‫ﻚ ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ‪ .١٥٩‬ﻭﻓﻴﻪ ﺿﻌﻒ‪،‬ﻭﻫﻮ ﻳﻘﻮﻱ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪،‬ﻭﻫﻮ ﻋﺎﻡ ﻳـﺸﻤﻞ ﺍﳌﻼﺋﻜـﺔ‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﻫﻮ ﻇﺎﻫ ‪‬ﺮ ﺟﻠ ‪‬ﻲ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻻ ﺍﻟﺘﺒﺪﻳﻞ‪،‬ﻓﻔﻲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻳﻨﺎﺩﻱ ﻓﻴﻪ ﺍﻹﻧـﺴﺎﻥ‬
‫)ﻳﺎ ﺍﷲ( ﺑﻔﻄﺮﺗﻪ‪،‬ﺣﻴﺚ ﻻ ﻳﺮﻯ ﺣﻮﻟﻪ ﻣﻦ ﻳﺆﻧﺴﻪ ﺃﻭ ﻳﻘﺎﲰﻪ ﳘﻪ ﺭﻏﻢ ﻫﺬﺍ ﻧﺪﺏ ﺍﻟﺮﺳﻮﻝ
ﺃﻥ‬
‫ﻳﻘﻮﻝ‪ »:‬ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﺣﺜﺎ ﻋﻠﻰ) ﺟﻮﺍﺯ ( ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ‪.«...‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻔﻠﺢ‪:‬‬
‫ﺴ‪‬ﻨ ‪‬ﻲ ﻓِﻲ ِﻛﺘ‪‬ﺎِﺑ ِﻪ ‪‬ﻋ ‪‬ﻦ‬ ‫ﺿ ﱠﻞ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ ( ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺖ ﺩ‪‬ﺍ‪‬ﺑ‪‬ﺘ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﺼ ﹲﻞ ) ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻣ ِﻦ ﺍ‪‬ﻧ ﹶﻔﹶﻠ‪‬ﺘ ‪‬‬ ‫ﹶﻓ ‪‬‬
‫ﺖ ﺩ‪‬ﺍﺑ‪‬ـ ﹸﺔ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ِ ":‬ﺇﺫﹶﺍ ﺍ‪‬ﻧ ﹶﻔﹶﻠﺘ‪‬ـ ‪‬‬ ‫ﺴﻌ‪‬ﻮ ٍﺩ‪ ،‬ﺭ ِ‬‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺽ ﹶﻓﻠﹶﺎ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴﻨ‪‬ﺎ ِﺩ‪:‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﺍ ‪‬ﺣِﺒﺴ‪‬ﻮﺍ‪،‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﺍ ‪‬ﺣِﺒﺴ‪‬ﻮﺍ‪،‬ﹶﻓِﺈ ﱠﻥ ِﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‬
‫ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺭ ِ‬
‫ﺖ ﹶﺃﺑِﻲ‪،‬ﻳﻘﹸـﻮ ﹸﻝ‪":‬‬ ‫ﺴ ‪‬ﻪ "‪ ١٦٠‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺇﻣ‪‬ﺎ ِﻣﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺤِﺒ ‪‬‬ ‫ﺿﺮ‪‬ﺍ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﺽ ﺣ‪‬ﺎ ِ‬ ‫ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺙ ﺭ‪‬ﺍ ِﻛﺒ‪‬ـﺎ‪،‬ﻭ‪‬ﺍﹾﺛ‪‬ﻨ‪‬ﺘ‪‬ﻴ ِﻦ‬ ‫ﺙ ﻣ‪‬ﺎﺷِـﻴ‪‬ﺎ‪،‬ﹶﺃ ‪‬ﻭ ﹶﺛﻠﹶـﺎ ﹶ‬ ‫ﺠ ٍﺞ‪،‬ﺍﹾﺛ‪‬ﻨﺘ‪‬ـ‪‬ﻴ ِﻦ ﺭ‪‬ﺍ ِﻛﺒ‪‬ﺎ‪ ،‬ﻭﹶﺛﻠﹶـﺎ ﹶ‬ ‫ﺲ ِﺣ ‪‬‬ ‫ﺖ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﺠ‪‬‬ ‫‪‬ﺣ ‪‬‬
‫ﺖ ﹶﺃﻗﹸﻮ ﹸﻝ‪:‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﺩﻟﱡﻮﻧِﻲ ‪‬ﻋﻠﹶﻰ‬ ‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺖ ﻣ‪‬ﺎ ِﺷﻴ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺠ ٍﺔ‪ ،‬ﻭ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺖ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ ﻓِﻲ ‪‬ﺣ ‪‬‬ ‫ﻀﹶﻠ ﹾﻠ ‪‬‬
‫ﻣ‪‬ﺎ ِﺷﻴ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬‬
‫‪١٦١‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑِﻲ " ‪.‬‬‫ﻚ ‪‬ﺣ‪‬ﺘﻰ ‪‬ﻭﹶﻗ ﹾﻔ ‪‬‬ ‫ﺍﻟ ﱠﻄﺮِﻳ ِﻖ " ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺯ ﹾﻝ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﺫِﻟ ‪‬‬

‫‪ - ١٥٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ (١٣٧٣٧‬ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ) ‪ ( ١٧١٠٣‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ‪ ،‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻭﱢﺛﻘﹸﻮﺍ ‪‬ﻋﻠﹶﻰ‬
‫ﻀ ِﻬ ‪‬ﻢ ‪ِ ،‬ﺇﻟﱠﺎ ﹶﺃ ﱠﻥ ‪‬ﺯ ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ِﺭ ‪‬ﻙ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ‪ ،‬ﻭﺍﻗﺘﺼﺮ ﺍﳊﺎﻓﻆ ﻋﻠﻰ ﺇﻋﻼﻟـﻪ ﺑﺎﻻﻧﻘﻄـﺎﻉ ﻓﻘـﻂ ﰲ ﲣـﺮﻳﺞ‬ ‫ﻒ ِﻓﻲ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﺿ ‪‬ﻌ ٍ‬
‫‪‬‬
‫ﺍﻷﺫﻛﺎﺭ‪:‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﺑﺴﻨﺪ ﻣﻨﻘﻄﻊ ﻋﻦ ﻋﺘﺒﺔ ﺑﻦ ﻏﺰﻭﺍﻥ ﻣﺮﻓﻮﻋﹰﺎ ‪.‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻠﻠﺤﺪﻳﺚ ﻃﺮﻕ ﺗﻘﻮﻳﻪ ﻭﺗﺮﻓﻌﻪ ﻣﻦ ﺍﻟﻀﻌﻒ‬
‫ﺇﱃ ﺍﳊﺴﻦ ﺍﳌﻘﺒﻮﻝ ﺍﳌﻌﻤﻮﻝ ﺑﻪ ‪ .‬ﻭﺍﻧﻈﺮ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪.(٤٨‬‬
‫‪ - ١٦٠‬ﻋ ‪‬ﻤ ﹸﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﻭ‪‬ﺍﻟﱠﻠ‪‬ﻴﹶﻠ ِﺔ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﻲ )‪ (٥٠٧‬ﻭﻗﺪ ﻣﺮ ﲣﺮﳚﻪ‬
‫ﺐ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ ، ( ٧٤٣٨‬ﻭ‪‬ﺬﻳﺐ ﺍﻷﲰـﺎﺀ ‪-‬‬ ‫‪ - ١٦١‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٣‬ﻭﻗﺼﺔ ﺃﲪﺪ ﻫﻲ ﰲ ‪‬ﺷ ‪‬ﻌ ‪‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ (١٥٣‬ﻭﺍﳊﺒﺎﺋﻚ ﰲ ﺃﺧﺒﺎﺭ ﺍﳌﻼﺋﻚ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٤‬ﻭﺗﺎﺭﻳﺦ ﺩﻣـﺸﻖ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٢٩٨‬ﻭﺍﻟﺒﺪﺍﻳـﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ‪) -‬ﺝ ‪ / ١٢‬ﺹ ‪ (٥٥‬ﻭﺇﺳﻨﺎﺩﻫﺎ ﺻﺤﻴﺢ ﻛﻀﻮﺀ ﺍﻟﺸﻤﺲ ‪.‬‬

‫‪٥٣‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ ":‬ﺣ ﹶﻜﻰ ﱄ ﺑﻌﺾ ﺷﻴﻮﺧﻨﺎ ﺍﻟﻜﺒﺎﺭ ﰲ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﺃﻓﻠﺘﺖ ﻟﻪ ﺩﺍﺑﺔ ﺃﻇﻨﻬﺎ ﺑﻐﻠﺔ‪،‬ﻭﻛﺎﻥ‬
‫ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪،‬ﻓﻘﺎﻟﻪ‪،‬ﻓﺤﺒﺴﻬﺎ ﺍﷲ ﻋﻠﻴﻬﻢ ﰲ ﺍﳊﺎﻝ‪،‬ﻭﻛﻨﺖ ﺃﻧﺎ ﻣﺮﺓ ﻣﻊ ﲨﺎﻋـﺔ‪،‬ﻓﺎﻧﻔﻠﺘﺖ‬
‫‪١٦٢‬‬
‫ﻣﻨﻬﺎ ‪‬ﻴﻤﺔ ﻭﻋﺠﺰﻭﺍ ﻋﻨﻬﺎ‪،‬ﻓﻘﻠﺘﻪ‪،‬ﻓﻮﻗﻔﺖ ﰲ ﺍﳊﺎﻝ ﺑﻐﲑ ﺳﺒﺐ ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪".‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪":‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﻦ ﻻ ﻳﺮﺍﻫﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﺒـﺎﺩ‬
‫ﺍﷲ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺻﺎﳊﻲ ﺍﳉﻦ‪،‬ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﺑﺄﺱ ﻛﻤﺎ ﳚﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻌﲔ ﺑﺒﲏ ﺁﺩﻡ‬
‫ﺇﺫﺍ ﻋﺜﺮﺕ ﺩﺍﺑﺘﻪ ﺃﻭ ﺍﻧﻔﻠﺘﺖ "‪.١٦٣‬‬
‫ﻉ‬
‫ﺱ‪،‬ﺗ ﹾﻔ ‪‬ﺰ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ":-
-‬ﺇ ﱠﻥ ِﻟﻠﱠ ِﻪ ‪‬ﺧ ﹾﻠﻘﹰﺎ ‪‬ﺧﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ِﻟﺤ‪‬ـﻮ‪‬ﺍِﺋ ِﺞ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫‪١٦٤‬‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ " ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ‬
‫ﻚ ﺍﻟﹾﺂ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ِ‬
‫ﺠ ِﻬ ‪‬ﻢ‪،‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺱ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺣﻮ‪‬ﺍِﺋ ِ‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻀ ‪‬ﺮ ِﻣ ‪‬ﻰ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺤ ‪‬‬ ‫ﻼﺀَ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﺖ ﹶﺃ ‪‬ﺷﻜﹸﻮ ﺍﹾﻟ ‪‬ﻌ ﹶ‬ ‫ﻯ ﻗﹶﺎ ﹶﻝ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺙ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺍﹾﻟ‪‬ﺒ ﹾﻜ ِﺮ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫ﺖ ﻟِﻰ ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﻟِﻰ ِﺇﻟﹶـﻰ‬ ‫ﺕ ﺑِﺎﻟ ‪‬ﺮ‪‬ﺑ ﹶﺬ ِﺓ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋﺠ‪‬ﻮ ‪‬ﺯ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻰ ‪‬ﺗﻤِﻴ ٍﻢ ‪‬ﻣ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫
ﹶﻓ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ‪‬‬
‫ﺹ‬
‫ﺠ ‪‬ﺪ ﻏﹶﺎ ‪‬‬ ‫ﺴِ‬‫ﺖ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ ﹶﻓِﺈﺫﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻤ ﹾﻠ‪‬ﺘﻬ‪‬ﺎ ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻣ‪‬ﺒﱢﻠﻐِﻰ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﺣ‪‬ﺎ ‪‬ﺟ ﹰﺔ ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ ﻣ‪‬ﺎ ‪‬ﺷ ﹾﺄ ﹸﻥ‬
‫ﻯ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺴ‪‬ﻴ ‪‬‬‫ﻼ ﹲﻝ ‪‬ﻣ‪‬ﺘ ﹶﻘﱢﻠ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫ﺨ ِﻔ ‪‬ﻖ ‪‬ﻭِﺑ ﹶ‬
‫ِﺑﹶﺄ ‪‬ﻫِﻠ ِﻪ ‪‬ﻭﺇِﺫﹶﺍ ﺭ‪‬ﺍ‪‬ﻳ ﹲﺔ ‪‬ﺳ ‪‬ﻮﺩ‪‬ﺍ ُﺀ ‪‬ﺗ ‪‬‬
‫ﺖ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻭ‬ ‫ﺴ ‪‬‬ ‫ﺠﹶﻠ ‪‬‬
‫ﺹ ‪‬ﻭﺟ‪‬ﻬﹰﺎ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬ ‫ﺚ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬ ‫ﺱ ﻗﹶﺎﻟﹸﻮﺍ ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﻌ ﹶ‬ ‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺖ ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬ﻫ ﹾﻞ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺑﻨِـﻰ‬ ‫ﺴﱠﻠ ‪‬ﻤ ‪‬‬ ‫ﺖ ﹶﻓ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓﹶﹶﺄ ِﺫ ﹶﻥ ﻟِﻰ ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺣﹶﻠ ‪‬ﻪ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬‬
‫ﺕ ِﺑ ‪‬ﻌﺠ‪‬ﻮ ٍﺯ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻰ ‪‬ﺗﻤِﻴ ٍﻢ‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ ﺍﻟ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ﹸﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﺮ ‪‬ﺭ ‪‬‬
‫ﺖ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫‪‬ﺗﻤِﻴ ٍﻢ ‪‬ﺷ ‪‬ﻰ ٌﺀ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬ ‫ﺖ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺏ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟﻬ‪‬ﺎ ﹶﻓ ‪‬ﺪ ‪‬ﺧﹶﻠ ‪‬‬
‫ﻚ ﻭﻫ‪‬ﺎ ِﻫ ‪‬ﻰ ﺑِﺎﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺴﹶﺄﹶﻟ‪‬ﺘﻨِﻰ ﹶﺃ ﹾﻥ ﹶﺃﺣ‪ِ ‬ﻤﹶﻠﻬ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻣ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻌﺠ‪‬ـﻮ ‪‬ﺯ‬
‫ﺤ ِﻤﻴ‪‬ـ ِ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺑﻨِﻰ ‪‬ﺗﻤِﻴ ٍﻢ ﺣ‪‬ﺎﺟِﺰﹰﺍ ﻓﹶﺎ ‪‬ﺟ ‪‬ﻌ ِﻞ ﺍﻟـ ‪‬ﺪ ‪‬ﻫﻨ‪‬ﺎ َﺀ ﹶﻓ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺖ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻣﹶﺜﻠِﻰ ﻣ‪‬ـﺎ ﻗﹶـﺎ ﹶﻝ‬ ‫ﻀ ‪‬ﺮ ‪‬ﻙ؟! ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﻀ ﹶﻄ ‪‬ﺮ ‪‬ﻣ ‪‬‬‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈﻟﹶﻰ ﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺕ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻮﹶﻓ ‪‬ﺰ ‪‬‬

‫‪ - ١٦٢‬ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٢٤‬‬

‫‪ - ١٦٣‬ﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺑﻌﺪﺓ ﺍﳊﺼﻦ ﺍﳊﺼﲔ ﻟﻠﺸﻮﻛﺎﱐ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٣٤‬‬
‫‪ - ١٦٤‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ (١٣١٥٣‬ﻓﻴﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺑﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ﺑﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ﻭﻫﻮ ﺿﻌﻴﻒ‬
‫ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﻋﺪﻳﺪﺓ ﺍﻧﻈﺮﻫﺎ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ] ﺟﺰﺀ ‪ - ٣‬ﺻـﻔﺤﺔ ‪ (٣٩٦٨- ٣٩٦٦)[ ٢٦٢‬ﻭﻗـﺎﻝ‬
‫ﻋﻘﺒﻬﺎ‪:‬ﻭﻟﻮﻗﻴﻞ ﺑﺘﺤﺴﲔ ﺳﻨﺪﻩ ﻟﻜﺎﻥ ﳑﻜﻨﺎ ﻭﻣﻮﺿﺢ ﺃﻭﻫﺎﻡ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺝ‪ ٢:‬ﺹ‪ ٢٨١:‬ﻭﺍﳋﻼﺻﺔ ﺃﻧﻪ ﺿﻌﻴﻒ‪.‬‬

‫‪٥٤‬‬
‫ﺖ ﻟِﻰ ‪‬ﺧﺼ‪‬ﻤﹰﺎ ﹶﺃﻋ‪‬ـﻮ ﹸﺫ ﺑِﺎﻟﻠﱠـ ِﻪ‬
‫ﺖ ﻫ‪ِ ‬ﺬ ِﻩ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﺣ‪‬ﺘ ﹶﻔﻬ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺍ َﻷ ‪‬ﻭ ﹸﻝ ِﻣ ‪‬ﻌﺰ‪‬ﺍ ُﺀ ‪‬ﺣ ‪‬ﻤﹶﻠ ‪‬‬
‫‪١٦٥‬‬
‫‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻛﻮ‪‬ﺍ ِﻓ ِﺪ ﻋ‪‬ﺎ ٍﺩ‪"...‬‬
‫ﻓﻬﺎ ﻫﻮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﷲ ﻋﻨﻪ ﻳﺴﺘﻌﻴﺬ ﺑﺴﻴﺪﻧﺎ ﳏﻤﺪ
ﻭﺭﻏﻢ ﻫﺬﺍ ﺃﻗ ‪‬ﺮﻩ ﺭﺳﻮﻝ ﺍﷲ
ﻭﻫـﻞ‬
‫ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﻘﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺇﺷﺮﺍﻛﺎ ﺑﺎﷲ‪،‬ﺣﻴﺚ ﻗﺎﻝ‪ ":‬ﹶﺃﻋ‪‬ﻮ ﹸﺫ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮِﻟ ِﻪ ﹶﺃ ﹾﻥ‬
‫ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻛ ‪‬ﻮﺍِﻓ ِﺪ ﻋ‪‬ﺎ ٍﺩ"‪.‬‬
‫ﺶ ِﻣ ‪‬ﻦ ‪‬ﺟﻴ‪‬ﻮﺷِـ ِﻬ ‪‬ﻢ‬ ‫ﺠ‪‬ﻴ ‪‬‬‫ﺝ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬ ‫ﺱ ‪‬ﺯﻣ‪‬ﺎ ﹲﻥ ‪‬ﻳ ‪‬‬‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻟ‪‬ﻴ ﹾﺄِﺗ ‪‬‬
‫ﺼﺮ‪‬ﻭﺍ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹶﺎ ﹸﻝ‪ :‬ﻫ ﹾﻞ ﻓِﻴ ﹸﻜ ‪‬ﻢ‬‫ﺼﺮ‪‬ﻭ ﹶﻥ ِﺑ ِﻪ ﹶﻓ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪ -
-‬؟ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺐ ‪‬ﻣ ‪‬‬‫ﺤ ‪‬‬
‫ﺻِ‬ ‫ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ‪ :‬ﻫ ﹾﻞ ﻓِﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫ﺐ‬
‫ﺤ ‪‬‬ ‫ﺻِ‬ ‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ؟ ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺭﺃﹶﻯ ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫ﺐ ﹶﺃ ‪‬‬‫ﺤ ‪‬‬ ‫ﺻِ‬ ‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪ -
-‬؟ ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ‪:‬ﻟﹶﺎ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬‬ ‫ﺐ ‪‬ﻣ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺻِ‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬‬
‫ﺤ ِﺮ ﹶﻟﹶﺄ‪‬ﺗ ‪‬ﻮ ‪‬ﻩ " ‪ ..‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳ ﹶﻘ‪‬ﻴ ِﻦ ‪.١٦٦‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ‬ ‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ‪،‬ﹶﻓﹶﻠ ‪‬ﻮ ‪‬ﺳ ِﻤﻌ‪‬ﻮﺍ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﻢ ﺇﱃ ﺍﷲ ﻃﻠﺒﺎ ﻟﻠﻨﺼﺮ‪.‬‬
‫ﺐ‪:‬‬ ‫ﺸ ‪‬ﻌ ِﺮ ﹶﺃﺑِﻰ ﻃﹶﺎِﻟ ٍ‬ ‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﱠﺜ ﹸﻞ ِﺑ ِ‬ ‫ﻭﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪<MRSØ* ÚŽ ]ÿ…úş ÖŽ<ĐíÛÿ ’ł ÂŽ <îÿÚ^ÿjéÿ ÖĞ ]<ŁÙ^ÿÛmŽ <Žäã* qł çÿ eŽ <ŁÝ^ÿÛÇÿ ÖĞ ]<îşÏŠł jÿ Šł èŁ <ÿ˜éÿ eł _ş æÿ‬‬
‫ﺖ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻳ ﹾﻘﻀِﻲ‪:‬‬ ‫ﺖ‪:‬ﺗ ‪‬ﻤﱠﺜﻠﹾﺖ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺸ ﹶﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪<JØ* ÚŽ ]ÿ…úşÿ ÖŽ<ĐíÛÿ ’ł ÂŽ <îÿÚ^ÿjéÿ ÖĞ ]<ÿÙł ^ÿÛmŽ <<Žäã* qł ÿçeŽ <ŁÝ^ÿÛÇÿ ÖĞ ]<îşÏŠł jÿ Šł èŁ <Ł˜éÿ eł _ş æÿ‬‬
‫‪١٦٨‬‬
‫ﷲ
‪.‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪:‬ﺫﹶﺍ ‪‬ﻙ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬

‫‪ - ١٦٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٦٣٧٥‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ (٣٢٥٠‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌـﻴﻢ ﺍﻷﺻـﺒﻬﺎﱐ ) ‪١٩٣٥‬‬
‫ﻭ‪ ١٩٣٦‬ﻭ‪ ١٩٣٩‬ﻭﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ ٣٢١٩ (٣٦‬ﻭ) ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ( ٨/٥٧٩‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ .‬ﺍﻟﺪﺑ‪‬ﺮﺓ‪:‬ﺍﻟﻈﻔـﺮ‬
‫ﻭﺍﻟﻨﺼﺮﺓ ‪ ،‬ﺍﻟﻐﺎﺹ‪:‬ﺍﳌﻤﻠﻮﺀ ‪،‬ﺍﺳﺘﻮﻓﺰﺕ‪:‬ﻗﻌﺪﺕ ﻗﻌﻮﺩﺍ ﻣﻨﺘﺼﺒﺎ ﻏﲑ ﻣﻄﻤﺌﻦ ‪ ،‬ﺍﻟﺪﻫﻨﺎﺀ‪:‬ﺍﺳﻢ ﻣﻜﺎﻥ ‪ ،‬ﺍﻧﻈﺮ ﻓﻘﻪ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺪﻋﻮﻳﺔ‬
‫ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ = ﻇﺎﻫﺮﺓ ﺳﻮﺀ ﺳﻠﻮﻙ ﺑﻌﺾ ﺍﻟﺮﻣﻮﺯ =ﲪﺪﻱ ﺷﻌﻴﺐ ﻟﻠﺘﻌﻠﻴﻖ ﻋﻠﻰ ﺍﻟﻘﺼﺔ ‪.‬‬
‫‪ - ١٦٦‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ )‪٢١٢٨‬ﻭ‪ ( ٢٢٥٢‬ﻭﻣﺴﻨﺪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ)‪ (١٠٢٢‬ﻭﺍﳌـﺴﻨﺪ ﺍﳉـﺎﻣﻊ ‪) -‬ﺝ ‪ / ٤‬ﺹ‬
‫‪ (٣٠٠١)(٨٠٥‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬
‫‪ - ١٦٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪ = ( ١٠٠٨‬ﺍﻟﺜﻤﺎﻝ‪:‬ﺍﻟﻐﻴﺎﺙ‬
‫ﺚ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﻓِﻲ‬ ‫‪ - ١٦٨‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )ﺝ ‪ / ٨‬ﺹ ‪ (٢٦٥٩١) (٥٢٦‬ﻭﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ)‪ (٥٨‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﺑﻮ‪‬ﺑ ﹾﻜ ٍﺮ‪ :‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬
‫ﺚ ِﺇ ﱠﻻ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍ ِﻹﺳ‪‬ـﻨ‪‬ﺎ ِﺩ‪ .‬ﻗﻠـﺖ‪:‬ﻭﻫـﻮ‬ ‫ﺤﺪِﻳ ﹶ‬
‫ﺴ ‪‬ﻦ ‪ ،‬ﻭ ﹶﻻ ﻧ‪ ‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺻ ﹶﻔ ِﺔ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ،‬ﻭِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﺩ ‪‬ﺣ ‪‬‬
‫ِ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ‬

‫‪٥٥‬‬
‫ﻓﺘﻤﺜﻠﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪‬ﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﻃﺎﻟﺐ ﺩﻭﻥ ﻏﲑﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻮﺳـﻠﻪ ﺑـﺎﻟﻨﱯ‬
‫ﺺ ﻻ ﳛﺘﻤﻞ ﻏﲑ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪،‬ﻭﻣﺜﻞ ﺳﻴﺪﻧﺎ ﺍﺑﻦ ﻋﻤﺮ ﻻ ﻳﺼﺪ ‪‬ﺭ ﻋﻨﻪ ﻣﺎ ﻳﺸﻚ ﰲ ﻗﺒﻮﻟﻪ‬ ‫
ﻭﻫﻮ ﻧ ‪‬‬
‫ﺷﺮﻋﺎ‪.‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﺄِﺗ ‪‬ﻲ‬‫ﺱ ﰲ ﻗﺼﺔ ﺗﺮﻙ ﺃﺑﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻣﻨﺎ ﻫﺎﺟﺮ ﻭﺇﲰﺎﻋﻴﻞ ﰲ ﻣﻜﺔ‪:‬ﹸﺛ ‪‬ﻢ ‪‬ﺳ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ‪،‬ﻓﹶـِﺈﺫﹶﺍ‬
‫ﺖ‪ ":‬ﹶﻟ ِﻮ ﺍ ﱠﻃﹶﻠ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﺳ‪‬ﺒﻌ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﺖ ﹶﺫِﻟ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ﹶﺓ‪ ...،‬ﹶﻓ ‪‬‬
‫ﻚ‬
‫ﺐ‪،‬ﹶﺃ ‪‬ﻭ ﻳ‪‬ـ ﹾﺄﺗِﻲ ِﻣﻨ‪‬ـ ‪‬‬
‫ﺖ‪،‬ﹶﻓ ﹸﻘ ﹾﻞ ‪‬ﺗﺠ‪‬ـ ‪‬‬
‫ﺖ‪:‬ﹶﻗ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺻ ‪‬ﻮﺗ‪‬ﺎ " ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬‬
‫‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ﺎِﻟ ِﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ِﻫ ‪‬ﻲ ‪‬ﺗ ‪‬‬
‫ﺖ ﹸﺃ ‪‬ﻡ‬
‫ﺾ ِﺑ ﹶﻘ ‪‬ﺪﻣِـ ِﻪ ﹶﻓ‪‬ﻨ‪‬ﺒ ‪‬ﻊ‪،‬ﻓﹶـ ﹶﺬ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﺚ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ِﺟ ‪‬ﺒﺮِﻳ ﹸﻞ‪،‬ﹶﻓ ‪‬ﺮ ﹶﻛ ‪‬‬
‫ﺖ ﹶﻓﹶﺄ ِﻏ ﹾ‬
‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﺎ ِﻣ ٍﺮ‪ ":‬ﹶﻗ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪١٦٩‬‬
‫ﺤ ِﻔ ‪‬ﺮ " ‪.‬‬
‫ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ‪‬ﺗ ‪‬‬
‫ﻭﺍﳌﺨﺎﻃﺐ ﻫﻮ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻐﻤﺰ ﺍﻷﺭﺽ ﺑﻌﻘﺒﻪ ﻓﻨﺒﻌﺖ ﺯﻣﺰﻡ ﺍﻟﱵ ﻣﺎ ﺯﺍﻟﺖ ﻭﺳـﺘﺒﻘﻰ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻔﻀﻠﺔ ﻋﻠﻰ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳌﻴﺎﻩ ﻟﱪﻛﺘﻬﺎ ﻭﻓﺎﺋﺪ‪‬ﺎ ﻓﻬﻞ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﻜﺮﻡ ﺍﷲ‬
‫ﺍﻟﺴﻴﺪﺓ ﻫﺎﺟﺮ ﲟﺎﺀ ﺯﻣﺰﻡ ﺇﻥ ﻛﺎﻥ ﰲ ﻛﻠﻤﺘﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﻔﺮ‪،‬ﰒ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﻛﻔﺮ ﻓﻠﻤﺎﺫﺍ ﱂ‬
‫ﻳﻨﺒﻪ ﺍﻟﻨﱯ
ﺃﺻﺤﺎﺑﻪ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﳛﺪﺛﻬﻢ؟ ﺃﻳﺴﻜﺖ
ﻋﻦ ﺃﻣﺮ ﻓﻴﻪ ﺇﺧﺮﺍﺝ ﺃﺻـﺤﺎﺑﻪ ﻋـﻦ‬
‫ﻋﻘﻴﺪ‪‬ﻢ؟!‪.‬‬
‫ﻚ ﹶﻛِﺜﲑ‪‬ﺍ ﹶﻓﹶﺄ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻩ‬
‫ﺖ ِﻣ‪‬ﻨ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ِﺇﻧ‪‬ﻰ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ‬
‫ﻀ ‪‬ﻤ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻧﺴِﻴ ‪‬‬
‫ﺿ ‪‬ﻤ ‪‬ﻪ « ﹶﻓ ‪‬‬
‫ﻑ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﻓِﻴ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ‪‬‬
‫ﺖ ﹶﻓ ‪‬ﻐ ‪‬ﺮ ‪‬‬
‫ﺴ ﹾﻄ ‪‬‬
‫ﻂ ِﺭﺩ‪‬ﺍ َﺀ ‪‬ﻙ « ‪.‬ﹶﻓ‪‬ﺒ ‪‬‬
‫ﺴ ﹾ‬
‫‪ .‬ﻗﹶﺎ ﹶﻝ » ﺍ‪‬ﺑ ‪‬‬
‫‪‬ﺣﺪِﻳﺜﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪.‬‬ ‫‪١٧٠‬‬

‫ﻭﻋﺪ ‪‬ﻡ ﺍﻟﻨﺴﻴﺎﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻭﺭﻏﻢ ﻫﺬﺍ ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺳـﻴﺪﻧﺎ‬
‫ﳏﻤﺪ
ﻭﺃﺟﺎﺑﻪ ﺇﱃ ﻣﻄﻠﺒﻪ‪،‬ﻓﻬﺬﺍ ﺗﻮﺳﻞ ﻣﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺬﺍﺕ ﺳﻴﺪﻧﺎ ﳏﻤﺪ
ﻭﻣﻜﺎﻧﺘـﻪ‬
‫ﻋﻨﺪ ﺍﷲ ﻻ ﺑﺪﻋﺎﺋﻪ ﻓﺤﺴﺐ ؛ ﻷﻧﻪ ﱂ ﻳﺮﺩ ﺃﻧﻪ ﺩﻋﺎ ﻟﻪ ﻭﺇﳕﺎ ﺍﻏﺘﺮﻑ ﻟﻪ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭﺃﻟﻘﺎﻩ ﰲ ﺛﻮﺑﻪ‬
‫ﻭﺃﻣﺮﻩ ﺑﻀ ‪‬ﻤﻪ ﺇﱃ ﺻﺪﺭﻩ‪،‬ﻭﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺳﺆﺍﻝ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬـﺎ‬
‫ﺇﻻ ﺍﷲ ﻣﻦ ﺍﳌﺨﻠﻮﻕ ﺑﺈﺫﻥ ﺍﷲ‪،‬ﺣﱴ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ
ﱂ ﻳﻘﻞ ﻟﻪ ﻻ ﺗﺴﺄﻟﲏ ﻭﺳﻞ ﻣﻦ ﻫﻮ ﺃﻗﺮﺏ‬
‫ﺇﻟﻴﻚ ﻣﲏ‪،‬ﺑﻞ ﺃﺟﺎﺑﻪ ﺇﱃ ﻣﻄﻠﺒﻪ ﻭﻗﻀﻴﺖ ﺣﺎﺟﺘﻪ ﺑﺎﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺿ ‪‬ﻢ ﻓﻴﻬﺎ ﺍﻟﺮﺩﺍﺀ ﺇﱃ ﺻﺪﺭﻩ‪.‬‬

‫‪ - ١٦٩‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺳﺎﻟﺔ)‪ (٨٣٢١‬ﺻﺤﻴﺢ ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‬

‫‪ - ١٧٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪( ٣٦٤٨‬‬

‫‪٥٦‬‬
 ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪:‬‬
‫ﻚ‪ ،‬ﻭﻟﹶﺎ‬
‫ﺤ ‪‬‬
‫ﻀ‪‬‬ ‫ﺠ ‪‬ﺪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻳ ‪‬‬
‫ﺕ ﹶﻟ‪‬ﻴﹶﻠ ٍﺔ ﻓِﻲ ﻋ‪‬ﺎ ِﻡ ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ‪‬ﺩ ِﺓ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﺲ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ ﺫﹶﺍ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻳﻨ‪‬ﺎ ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ‪‬‬
‫ﺐ‬
‫ﺴﹶﺄ ﹶﻝ ﻋ‪‬ـ ‪‬ﻦ ﺳ‪‬ـ‪‬ﺒ ٍ‬ ‫ﺴﹶﺄ ﹸﻝ‪،‬ﻓﹶـ ‪‬‬ ‫ﺠ ‪‬ﺪ ﺳ‪‬ﺎِﺋﻠﹰﺎ ‪‬ﻳ ‪‬‬ ‫ﺱ ِﻓﻲ ‪‬ﻣﻨ‪‬ﺎ ِﺯِﻟ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﺩ ِﺓ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﺙ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬‫‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺱ‬
‫ﺴﺆ‪‬ﺍ ﹶﻝ‪،‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴﺆ‪‬ﺍ ﹶﻝ ‪‬ﺳﺄﹶﻟﹸﻮﺍ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻄﻮ‪‬ﺍ ﹶﻓ ﹶﻘ ﹶﻄﻌ‪‬ﻮﺍ ﺍﻟـ ‪‬‬ ‫ﲔ‪ِ،‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﻚ‪،‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪:‬ﻳ‪‬ﺎ ﹶﺃ ِﻣ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺐ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ِﺇﻟﹶـﻰ ﹶﺃﺑِـﻲ ﻣ‪‬ﻮﺳ‪‬ـﻰ‬ ‫ﺤﻜﹸﻮ ﹶﻥ‪ .‬ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬‬ ‫ﻀ‪‬‬ ‫ﺤ ‪‬ﺪﺛﹸﻮ ﹶﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﻓِﻲ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﺿِﻴ ٍﻖ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﺮ‪:‬ﹶﺃ ﹾﻥ ﻳ‪‬ﺎ ﹶﻏ ‪‬ﻮﺛﹶـﺎ ‪‬ﻩ‬ ‫ﺹ ِﺑ ِﻤ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻤ ٍﺪ‪ .‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺓ‪:‬ﹶﺃ ﹾﻥ ﻳ‪‬ﺎ ﹶﻏ ‪‬ﻮﺛﹶﺎ ‪‬ﻩ ِﻟﹸﺄ ‪‬ﻣ ِﺔ ‪‬ﻣ ‪‬‬
‫ﺑِﺎﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤﻤِـ ﹸﻞ ﺍﹾﻟﺒ‪‬ـ ‪‬ﺮ ‪‬ﻭﺳ‪‬ـﺎِﺋ ‪‬ﺮ‬ ‫ﺚ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﻛﻞﱡ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ِﺑﻘﹶﺎِﻓﻠﹶـ ٍﺔ ‪‬ﻋﻈِﻴﻤ‪‬ـ ٍﺔ ‪‬ﺗ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ‪ .‬ﹶﻓ‪‬ﺒ ‪‬ﻌ ﹶ‬‫ِﻟﹸﺄ ‪‬ﻣ ِﺔ ‪‬ﻣ ‪‬‬
‫ﺤ ِﺮ ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﺪ ﹶﺓ ‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ﹶﺓ ِﺇﻟﹶﻰ ‪‬ﻣ ﱠﻜ ﹶﺔ‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﻟﹾـﹶﺄﹶﺛ ‪‬ﺮ‬
‫ﺖ ِﻣ ‪‬ﲑ ﹸﺓ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺻﹶﻠ ‪‬‬ ‫ﺕ‪ ،‬ﻭ ‪‬ﻭ ‪‬‬
‫ﺍﹾﻟﹶﺄ ﹾﻃ ِﻌﻤ‪‬ﺎ ِ‬
‫ﺼ ‪‬ﺮ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ‬
‫ﺸ ِﻜﻞﹲ؛ ﹶﻓِﺈ ﱠﻥ ِﻣ ‪‬‬ ‫ﺹ ﻓِﻲ ﻋ‪‬ﺎ ِﻡ ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﻣ ‪‬‬ ‫‪‬ﺟ‪‬ﻴ ‪‬ﺪ ﺍﹾﻟِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ‪،‬ﹶﻟ ِﻜ ‪‬ﻦ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺸ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﺸ ‪‬ﺮ ﹶﺓ‪،‬ﹶﻓِﺈﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﻟﺮ‪‬ﻣ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﺳ‪‬ﻨ ِﺔ ﹶﺛﻤ‪‬ﺎِﻧ ‪‬ﻲ ﻋ‪‬ـ ‪‬‬
‫ﺖ ﻓِﻲ ‪‬ﺳ‪‬ﻨ ِﺔ ﹶﺛﻤ‪‬ﺎِﻧ ‪‬ﻲ ‪‬ﻋ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﹸﻓِﺘ ‪‬‬
‫‪١٧١‬‬
‫ﺹ ﻓِﻲ ﻋ‪‬ﺎ ِﻡ ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ‪.‬‬
‫‪‬ﻳﻜﹸﻮ ﹶﻥ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺟﻮﺍﺯ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ‪.‬‬
‫ﺏ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬
‫ﺲ ‪‬ﻋﻦ‪ ‬ﻣ ‪‬ﺆ ِﻣ ٍﻦ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :
-‬ﻣ ‪‬ﻦ ‪‬ﻧ ﱠﻔ ‪‬‬
‫ﺴ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻰ ﺍﻟـ ‪‬ﺪ‪‬ﻧ‪‬ﻴﺎ‬
‫ﺴ ٍﺮ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺏ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮ ِ‬
‫‪‬ﻧ ﱠﻔ ‪‬‬
‫ﺴِﻠﻤ‪‬ﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻰ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ﻓِﻰ ‪‬ﻋ ‪‬ﻮ ِﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺒ ِﺪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺒ ‪‬ﺪ‬
‫ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺠﻨ‪‬ـ ِﺔ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﺲ ﻓِﻴ ِﻪ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﺳ ‪‬ﻬ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ِﺑ ِﻪ ﹶﻃﺮِﻳﻘﹰﺎ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻃﹶﺮِﻳﻘﹰﺎ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻤ ‪‬‬
‫ﻓِﻰ ‪‬ﻋ ‪‬ﻮ ِﻥ ﹶﺃﺧِﻴ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫ﺏ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﻳ‪‬ﺘﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ‪‬ﺘﻠﹸﻮ ﹶﻥ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺑﻴ‪‬ﻮ ِ‬ ‫ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻓِﻰ ‪‬ﺑ‪‬ﻴ ٍ‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻫﻢ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ﱠﻄﹶﺄ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻤﻠﹸـ ‪‬ﻪ‬
‫ﺸ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻢ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ‪‬ﻭ ‪‬ﺣ ﱠﻔ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺴﻜِﻴ‪‬ﻨ ﹸﺔ ‪‬ﻭ ﹶﻏ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻪ «‪.‬‬
‫ﻉ ِﺑ ِﻪ ‪‬ﻧ ‪‬‬
‫ﺴ ِﺮ ‪‬‬
‫ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫‪١٧٢‬‬

‫ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺟﻮﺍﺯ ﺍﺳﺘﻌﺎﻧﺔ ﺍﻟﻌﺒﺎﺩ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﺑﻞ ﻭﺍﳊﺚ ﻋﻠﻰ ﺫﻟﻚ‪،‬ﻭﺇﻛﺮﺍﻡ ﺍﳌﻌﲔ ﻟﻐـﲑﻩ‬
‫ﲟﻌﻮﻧﺔ ﺍﷲ ﺍﻟﻜﱪﻯ‪.‬‬

‫‪ - ١٧١‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ)ﺝ‪/‬ﺹ‪(١٠٤ /٧:‬‬

‫‪ - ١٧٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪( ٧٠٢٨‬‬

‫‪٥٧‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‬
‫ﺖ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺱ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺴﹶﺄ ﹸﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ »:-
-‬ﻣ‪‬ﺎ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻳ ‪‬‬
‫ﺲ ‪‬ﺗ ‪‬ﺪﻧ‪‬ﻮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒﹸﻠ ﹶﻎ‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺤ ٍﻢ« ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺲ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﻣ ‪‬ﺰ ‪‬ﻋ ﹸﺔ ﹶﻟ ‪‬‬
‫‪‬ﻳ ﹾﺄِﺗ ‪‬ﻰ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﻘِﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ -
-‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ ﺍ ‪‬ﺳ‪‬ﺘﻐ‪‬ﺎﺛﹸﻮﺍ ﺑِﺂ ‪‬ﺩ ‪‬ﻡ‪،‬ﹸﺛ ‪‬ﻢ ِﺑﻤ‪‬ﻮﺳ‪‬ﻰ‪،‬ﹸﺛ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬‬
‫ﻒ ﺍ ُﻷ ﹸﺫ ِﻥ‪ ،‬ﹶﻓ‪‬ﺒ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺼ ‪‬‬
‫ﻕ ِﻧ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺏ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﻮ ‪‬ﻣﺌِـ ٍﺬ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﺜﹸـ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻣﻘﹶﺎﻣ‪‬ـﺎ‬
‫ﺤ ﹾﻠﻘﹶـ ِﺔ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺨ ﹾﻠ ِﻖ‪،‬ﻓﹶ‪‬ﻴ ‪‬ﻤﺸِﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄﺧ‪‬ـ ﹶﺬ ِﺑ ‪‬‬ ‫ِﻟ‪‬ﻴ ﹾﻘﻀ‪‬ﻰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪١٧٣‬‬
‫ﺠ ‪‬ﻤ ِﻊ ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ « ‪.‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺤﻤ‪‬ﻮﺩ‪‬ﺍ‪،‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻇﺎﻫ ‪‬ﺮ ﰲ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺘﻮﺳﻠﻮﻥ ﺑﺴﻴﺪ ﺍﻷﻧﺎﻡ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﻷﻣﺮ ﻋﻠﻴﻬﻢ ﻭﻳﺴﺘﻐﻴﺜﻮﻥ‬
‫ﺑﻪ – ﺑﻌﺪ ﻣﻮﺗﻪ ‪،-‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻛﻔﺮﺍ ﳌﺎ ﺟﺎﺯ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ
ﺃﻥ ﻳﺸﻔﻊ ﳍﻢ‬
‫ﻋﻨﺪ ﺍﷲ‪،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳋﺎﺻﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﺗﻨﺎ ﹸﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ‪،‬ﺑﻞ ﻟﻮ ﻛـﺎﻥ ﻓﻴﻬﻤـﺎ –‬
‫ﺍﻟﺘﻮﺳﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ‪ -‬ﺷﻲﺀ ﻣﻦ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ﻟﺒﻴﻨﻪ ﻷﺻﺤﺎﺑﻪ ﻋﻨﺪﻣﺎ ﺃﺧﱪﻫﻢ ‪‬ﺬﺍ ﺍﳊـﺪﻳﺚ‬
‫ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ ﻛﻔﺮﺍ ﻛﺎﻥ ﺃﻣﺮﻩ ﻣﺴﺘﺤﺒﺎ ﻭﻣﻨﺪﻭﺑﺎ ﺇﻟﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﺍﹾﻟ ِﻔﺮ‪‬ﺍ ِﺳﻰ‪ ‬ﹶﺃ ﱠﻥ ﺍﹾﻟ ِﻔﺮ‪‬ﺍ ِﺳ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪:‬ﹶﺃ ‪‬ﺳﹶﺄ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
‪»:‬‬
‫‪١٧٤‬‬
‫ﲔ «‪.‬‬ ‫ﺤ ‪‬‬ ‫ﻼ ﹶﻻ ‪‬ﺑ ‪‬ﺪ ﻓﹶﺎ ‪‬ﺳﹶﺄ ِﻝ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺖ ﺳ‪‬ﺎِﺋ ﹰ‬ ‫ﹶﻻ‪،‬ﻭ‪ِ‬ﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺚ ﻇﺎﻫ ‪‬ﺮ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﺆﺍﻝ ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﻓﻬﺬﺍ ﺣ ﱞ‬
‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﺷ ‪‬ﺮ‪‬ﻳ ‪‬ﺢ ‪ -‬ﻳ ‪‬ﻌﻨِﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ٍﺪ ‪:-‬ﻗﹶﺎ ﹶﻝ ﹸﺫ ِﻛ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻰ ﺑ‪‬ـ ِﻦ ﹶﺃﺑِـﻰ‬
‫ﻭﻋﻦ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ
‬
‫ﲔ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﺇﱐ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻕ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻳ‪‬ﺎ ﹶﺃ ِﻣ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺐ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺑِﺎﹾﻟ ِﻌﺮ‪‬ﺍ ِ‬
‫ﻃﹶﺎِﻟ ٍ‬

‫‪ - ١٧٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪ ( ١٤٧٤‬ﺍﳌﺰﻋﺔ‪:‬ﺍﻟﻘﻄﻌﺔ‬

‫‪ - ١٧٤‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ ٨١٣٠)١٩٧/٤‬ﻭ‪ (٨١٣١‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ١٣٨/٧‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑـﻦ ﻋﺒـﺪ ﺍﻟـﱪ‬
‫‪ ١٠٧/٤‬ﻭ‪٣٢٣/١٨‬ﻭﺍﻹﺻﺎﺑﺔ ‪ (٦٩٧٥)٢٠٢/٣‬ﻭﺃﺑﻮﺩﺍﻭﺩ ) ‪ ( ١٦٤٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ ) ‪ (٢٣٧٩‬ﻭﺃﲪﺪ ﰲ ﺍﳌـﺴﻨﺪ ‪٣٣٤/٤‬‬
‫)‪ ( ١٩٤٥٩‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ )‪ (٣٥١٢‬ﻭﺍﻟﻔﺘﺢ ‪ ٤٠٨/١٠‬ﻭﺳﻜﺖ ﻋﻠﻴﻪ ﻭﺍﻟﺜﻘﺎﺕ ﻻﺑﻦ ﺣﺒـﺎﻥ ‪ ٣٣٣/٣‬ﻭﻣﻌﺠـﻢ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ٤٨/١‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ )‪ (٥١١١‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ )‪ (٢٠٩٢‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ٣٢٦/٩‬ﻭﻓﻴﻪ ﻣﺒﻬﻢ‬

‫‪٥٨‬‬
‫ﺕ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺃ‪‬ﺑ ‪‬ﺪ ﹶﻝ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻣ ﹶﻜﺎﻧ‪‬ـ ‪‬ﻪ‬
‫ﻼ ﹸﻛﱠﻠﻤ‪‬ﺎ ﻣ‪‬ﺎ ‪‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪ »:‬ﺍ َﻷ‪‬ﺑﺪ‪‬ﺍ ﹸﻝ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﺸ‪‬ﺎ ِﻡ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫‪١٧٥‬‬
‫ﺏ «‪.‬‬
‫ﻑ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﻋﺪ‪‬ﺍ ِﺀ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺚ ‪‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺘ ‪‬‬
‫ﺴﻘﹶﻰ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ﹸ‬
‫ﻼ‪،‬ﻳ ‪‬‬
‫‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﲔ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋِﻠ ‪‬ﻲ‪":‬‬
‫ﺻ ﱢﻔ ‪‬‬
‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬‬
‫‪١٧٦‬‬
‫ﺐ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ ‪‬ﺟﻤ‪‬ﺎ ﹶﻏ ِﻔﲑ‪‬ﺍ‪،‬ﻓﹶﺈ ﱠﻥ ِﺑﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﺑﺪ‪‬ﺍ ﹶﻝ‪،‬ﻓﹶﺈ ﱠﻥ ِﺑﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﺑﺪ‪‬ﺍ ﹶﻝ‪،‬ﻓﹶﺈ ﱠﻥ ِﺑﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﺑﺪ‪‬ﺍ ﹶﻝ "‬ ‫ﺴ ‪‬‬ ‫ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺐ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪:‬ﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﻮ ﹶﻥ ﺭ‪‬ﺟ‪‬ﻼ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻲ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺽ‪،‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍ َﻷ‪‬ﺑﺪ‪‬ﺍ ﹸﻝ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ِ:‬ﺇ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ ﻟﹶـ ‪‬ﻢ‬ ‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ‪،‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﺨ‪‬ﺎ ِﺀ‬
‫ﺻ ‪‬ﺪﹶﻗ ٍﺔ‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﻓِﺒ ‪‬ﻢ ﹶﺃ ‪‬ﺩ ‪‬ﺭﻛﹸﻮﻫ‪‬ﺎ؟ ﻗﹶـﺎ ﹶﻝ‪:‬ﺑِﺎﻟـ ‪‬‬
‫ﺼ ‪‬ﻮ ٍﻡ ﻭ‪‬ﻻ ‪‬‬
‫‪‬ﻳ ‪‬ﺪ ِﺭﻛﹸﻮﻫ‪‬ﺎ ِﺑﺼ‪‬ﻼ ٍﺓ ﻭ‪‬ﻻ ِﺑ ‪‬‬
‫‪١٧٧‬‬
‫ﲔ‪.‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺤ ِﺔ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﻭ‪‬ﺍﻟ‪‬ﻨﺼِﻴ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﳊﻜﻴﻢ ﰲ ﺍﻟﻨﻮﺍﺩﺭ‪:‬‬
‫ﺖ ﺍﻟﻨﺒـﻮ ﹸﺓ‬
‫ﺽ ﻓﻠﻤﺎ ﺍﻧﻘﻄﻌ ِ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ‪:‬ﺇ ﱠﻥ ﺍﻷﻧﺒﻴﺎ َﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﺎﻧﻮﺍ ﺃﻭﺗﺎ ‪‬ﺩ ﺍﻷﺭ ِ‬
‫ﺱ ﺑﻜﺜـﺮﺓ‬ ‫ﷲ ﺗﻌﺎﱃ ﻣﻜﺎ‪‬ﻢ ﻗﻮﻣﹰﺎ ﻣﻦ ﺃﻣ ِﺔ ﺃﲪ ‪‬ﺪ ﻳﻘﺎ ﹸﻝ ﳍﻢ ﺍﻷﺑﺪﺍ ﹸﻝ ﱂ ﻳ‪‬ﻔﻀﻠﻮﺍ ﺍﻟﻨﺎ ‪‬‬ ‫ﺃﺑﺪ ﹶﻝ ﺍ ُ‬
‫ﺴ ِﻦ ﺍﻟﻨﻴ ِﺔ ﻭﺳﻼﻣ ِﺔ‬
‫ﻉ‪،‬ﻭ ‪‬ﺣ ‪‬‬
‫ﻕ ﺍﻟﻮﺭ ِ‬
‫ﳋﻠ ِﻖ ﻭﺑﺼﺪ ِ‬
‫ﺻﻮ ٍﻡ ﻭﻻ ﺻﻼ ٍﺓ ﻭﻻ ﺗﺴﺒﻴ ‪‬ﺢ ﻭﻟﻜ ‪‬ﻦ ﲝﺴ ِﻦ ﺍ ﹸ‬
‫ﺐ ﻭﺗﻮﺍﺿ ٍﻊ‬‫ﷲ ﺗﻌﺎﱃ ﺍﺑﺘﻐﺎ َﺀ ﻣﺮﺿﺎﺗ ِﻪ ﺑﺼ ٍﱪ ﻭﺣﻠ ٍﻢ ﻭﻟ ‪‬‬ ‫ﲔ ﻭﺍﻟﻨﺼﻴﺤ ِﺔ ِ‬ ‫ﻗﻠﻮِ‪ ‬ﻢ ﳉﻤﻴ ِﻊ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﷲ ﺗﻌﺎﱃ ﻟﻨﻔﺴ ِﻪ ﻭﺍﺳﺘﺨﻠﺼ ‪‬ﻬ ‪‬ﻢ ﺑﻌﻠﻤـ ِﻪ‬
‫ﰲ ﻏﲑ ﻣ‪‬ﺬﱠﻟ ٍﺔ ﻓﻬ ‪‬ﻢ ﺧﻠﻔﺎ ُﺀ ﺍﻷﻧﺒﻴﺎ ِﺀ ﻗﻮ ‪‬ﻡ ﺍﺻﻄﻔﺎﻫﻢ‪ ‬ﺍ ُ‬

‫‪ - ١٧٥‬ﻣﺴﻨﺪ ﺃﲪﺪ ‪ (٩٠٨) ١١٢/١‬ﻭﺍﻟﻀﻴﺎﺀ ‪١١٠/٢‬ﻭ‪ (٤٨٦-٤٨٤)١١٢‬ﻭﺻﺤﺢ ﺇﺳﻨﺎﺩﻩ ﻭﳎﻤﻊ ‪٦٢/١٠‬ﻭ‪ ٦٣‬ﻣـﻦ‬
‫ﻃــﺮﻕ ﻭﻧــﻮﺍﺩﺭ ﺍﻷﺻــﻮﻝ ‪٢٦١/١‬ﻭ‪ ٦٣/٣‬ﻭﻓــﻀﺎﺋﻞ ﺍﻟــﺼﺤﺎﺑﺔ)‪ (١٧٢٧‬ﻭﺍﻹﲢــﺎﻑ ‪ ٣٨٦/٨‬ﻭﻋــﺴﺎﻛﺮ‬
‫‪٢٨٩/١‬ﻭ‪٢٩٢‬ﻭ‪٢٩٦‬ﻭ‪٢٩٩‬ﻭ‪٣٠٠‬ﻭ‪ ٣٤٠‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫ﺢ ﻋﻠﻰ ﻛﺎﻓﱠ ِﺔ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱴ ﻭﺿـﻌﻬﺎ‬
‫ﻭﱂ ﻳﺼﺐ ﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻭﺿﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻛﺎﺑﻦ ﺍﳉﻮﺯﻯ ‪ ،‬ﻭﻻ ﻣﻦ ﺿﻌ‪‬ﻔ ‪‬ﻪ ﻓﻬﻮﺻﺤﻴ ‪‬‬
‫ﺱ ﰲ ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻ ﻳ‪‬ﺒﻄﻠ ‪‬ﻪ ‪.‬‬
‫ﺾ ﺍﻟﻨﺎ ِ‬
‫ﻂ ﺑﻌ ِ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ ﻟﻜﻦ‪ ‬ﻏﹶﻠ ﹶ‬
‫ﻭﻫﺆﻻﺀ ﺍﻷﺑﺪﺍﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺰﻫﺎﺩ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈﺪﺛﲔ ﻣﻦ ﺍﳌﺨﻠﺼﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﲟﺎ ﻓﻴﻬﻢ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰱ ﺳـﺒﻴﻞ ﺍﷲ‬
‫ﻭﻫﺆﻻﺀ ﻃﺎﺋﻌﻮﻥ ﷲ ‪ ،‬ﳛﺒﻮﻥ ﺍﳋﲑ ﻟﻠﻨﺎﺱ ﻻ ﳛﻘﺪﻭﻥ ﻋﻠﻰ ﻏﲑﻫﻢ ‪ ،‬ﻭﻳﻘﺪﻣﻮﻥ ﻣﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣـﺼﻠﺤﺘﻬﻢ ‪،‬ﻭﻻ‬
‫ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺒﺪﻝ ﺃﻧﻪ ﻣﻨﻬﻢ ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻷﻭﺗﺎﺩ ﻭﺍﻷﻗﻄﺎﺏ ﻭﺍﻷﻏﻮﺍﺙ ﻓﻠﻢ ﻳﺮﺩ ﻓﻴﻪ ﺷﻲﺀ ﺻﺤﻴﺢ ﺍﻧﻈـﺮ‬
‫ﺍﻹﲢﺎﻑ ‪٣٨٦-٣٨٥/٨‬‬
‫‪ - ١٧٦‬ﺟ‪‬ﺎ ِﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻌ ‪‬ﻤ ِﺮ ‪‬ﺑ ِﻦ ﺭ‪‬ﺍ ِﺷ ٍﺪ )‪ (١٠٦٩‬ﻭ ‪‬ﺩﻟﹶﺎِﺋ ﹸﻞ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ِﺓ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ (٢٧٧٧‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻣﻮﺻﻮﻝ ﻭﺍﻧﻈـﺮ ﺍﹾﻟ ‪‬ﻤﻄﹶﺎﻟِـ ‪‬‬
‫ﺐ‬
‫ﺴ ﹶﻘﻠﹶﺎِﻧ ‪‬ﻲ )‪(٣٢٧٣‬‬
‫ﺠ ٍﺮ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻆ ﺍ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬‬ ‫ﺍﹾﻟﻌ‪‬ﺎِﻟ‪‬ﻴ ﹸﺔ ِﻟ ﹾﻠﺤ‪‬ﺎِﻓ ِ‬
‫‪ - ١٧٧‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ)‪ ( ١٠٢٣٧‬ﻭﻓﻴﻪ ﺟﻬﺎﻟﺔ ﻭﻟﻜﻦ ﻳﺸﻬﺪ ﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﺤﺴﻦ ﻟﻐﲑﻩ‬

‫‪٥٩‬‬
‫ﲔ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺧﻠﻴ ِﻞ ﺍﻟـﺮ‪‬ﲪ ِﻦ‬
‫ﻼ ﻋﻠﻰ ﻣِﺜ ِﻞ ﻳﻘ ِ‬
‫ﺻﺪ‪‬ﻳﻘﹰﺎ ﻣﻨﻬﻢ ﺛﻼﺛﻮ ﹶﻥ ﺭﺟ ﹰ‬
‫ﻟﻨﻔﺴ ِﻪ ﻭﻫﻢ ﺃﺭﺑﻌﻮ ﹶﻥ ِ‬
‫ﺱ ﻭ‪ ‬ﻢ ‪‬ﳝﻄﹶﺮﻭ ﹶﻥ ﻭ‪ِ‬ﻢ ﻳ‪‬ﺮﺯﻗـﻮ ﹶﻥ ﻻ‬ ‫ﺽ ﻭﺍﻟﺒﻼﻳﺎ ﻋ ِﻦ ﺍﻟﻨﺎ ِ‬ ‫‪ ‬ﻢ ﺗ‪‬ﺪﻓ ‪‬ﻊ ﺍﳌﻜﺎﺭ ‪‬ﻩ ﻋﻦ ﺃﻫ ِﻞ ﺍﻷﺭ ِ‬
‫ﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻧﺸﺄﹼ ‪‬ﻣ ‪‬ﻦ ﹾﳜﻠﹸﻔ ‪‬ﻪ ﻭﻻ ﻳ‪‬ﻌﻠﻨﻮ ﹶﻥ ﺷﻴﺌﹰﺎ ﻭﻻ‬ ‫ﺕ ﺍﻟﺮﺟ ﹸﻞ ﻣﻨﻬ ‪‬ﻢ ﺃﺑﺪﹰﺍ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺍ ُ‬‫ﳝﻮ ‪‬‬
‫ﻳ‪‬ﺆﺫﻭ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﲢﹶﺘﻬ ‪‬ﻢ ﻭﻻ ﻳﺘﻄﺎﻭﻟﻮ ﹶﻥ ﻋﻠﻴﻬﻢ ﻭﻻ ‪‬ﳛﻘِﺮﻭ ُﹶ‪ ‬ﻢ‪،‬ﻭﻻ ﳛﺴﺪﻭ ﹶﻥ ﻣ‪‬ـ ‪‬ﻦ ﻓﹶـﻮﻗﻬ‪‬ﻢ ﻭﻻ‬
‫ﺱ ﺧـﱪﹰﺍ‬ ‫ﺐ ﺍﻟﻨﺎ ِ‬
‫ﲔ ﺃﻃﻴ ‪‬‬‫ﲔ ﻭﻻ ﻣﺘﻜﱪ‪‬ﻳ ‪‬ﻦ ﻭﻻ ﻣﺘﺨﺸ‪‬ﻌ ‪‬‬ ‫ﳛ‪‬ﺮﺻﻮ ﹶﻥ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻟﻴﺴﻮﺍ ﲟﺘﻤﺎﻭﺗ ‪‬‬
‫ﻕ‬
‫ﺱ ِﻗﺒ‪‬ﻠﻬ‪‬ﻢ‪،‬ﻻ ﺗﺘﻔﺮ ‪‬‬ ‫ﻭﺃﻭﺭﻋﻬ‪‬ﻢ ﺃﻧﻔﹸﺴﹰﺎ‪،‬ﻃﺒﻴﻌﺘﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﺨﺎ ُﺀ‪،‬ﻭﺻِﻔﺘ‪‬ﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﻼﻣ ﹸﺔ ﻣ ‪‬ﻦ ﺩﻋﻮﻯ ﺍﻟﻨﺎ ِ‬
‫ﺻِﻔ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‪،‬ﻟﻴﺴﻮﺍ ﺍﻟﻴﻮ ‪‬ﻡ ﰲ ﺣﺎ ِﻝ ﺧ‪‬ﺸﻴ ٍﺔ‪،‬ﻭﻏﺪﹰﺍ ﰲ ﺣﺎ ِﻝ ﻏﻔﻠ ٍﺔ‪،‬ﻭﻟﻜ ‪‬ﻦ ﻣ‪‬ﺪﺍﻭﻣﻮ ﹶﻥ ﻋﻠﻰ ﺣـﺎﳍِﻢ‬
‫ﻒ ﻭﻻ ﺍﳋﻴ ﹸﻞ ﺍ‪‬ﹾﺮﺍ ﹸﺓ‪،‬ﻗﻠﻮ ‪ ‬ﻢ ﺗﺼﻌ ‪‬ﺪ‬
‫ﲔ ﺭ ‪ ‬ﻢ ﻻ ﺗﺪﺭ‪‬ﻛ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺮﻳ ‪‬ﺢ ﺍﻟﻌﺎﺻ ‪‬‬‫ﻭﻫ ‪‬ﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬ ‪‬ﻢ ﻭﺑ ‪‬‬
‫ﺏ‬
‫ﻚ ﺣﺰ ‪‬‬ ‫ﺕ‪،‬ﺃﻭﻟﺌ ‪‬‬ ‫ﻕ ﺍﳋﲑﺍ ِ‪‬‬ ‫ﷲ ﺗﻌﺎﱃ‪،‬ﻭﺍﺷﺘﻴﺎﻗﹰﺎ ﺇﻟﻴ ِﻪ‪،‬ﻗﹸﺪﻣﹰﺎ ﰲ ﺍﺷﺘﻴﺎ ِ‬‫ﰲ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ﺍﺭﺗﻴﺎﺣﹰﺎ ﺇﱃ ﺍ ِ‬
‫ﺖ‪:‬ﻳﺎ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﻣﺎ ﺷﻲ ٌﺀ ﺃﺛﻘ ﹸﻞ ﻋﻠ ‪‬ﻲ ﻣ ‪‬ﻦ ﻫـﺬ ِﻩ‬ ‫ﷲ ﻫ ‪‬ﻢ ﺍﳌﻔﻠﺤﻮ ﹶﻥ‪،‬ﻗﻠ ‪‬‬
‫ﺏﺍِ‬ ‫ﷲ‪،‬ﺃﹶﻻ ﺇ ﱠﻥ ﺣﺰ ‪‬‬ ‫ﺍِ‬
‫ﻂ‬
‫ﲔ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﰲ ﺃﻭﺳ ِ‬ ‫ﻚ ﻭﺑ ‪‬‬ ‫ﺲ ﺑﻴﻨ ‪‬‬
‫ﻒ ﱄ ﺑﺄ ﹾﻥ ﺃﹸﺩﺭﻛﹶﻬﺎ ؟ﻗﺎﻝ‪:‬ﻟﻴ ‪‬‬ ‫ﺍﻟﺼﻔ ِﺔ ﺍﻟﱵ ﻭﺻﻔﺘ‪‬ﻬﺎ ﻓﻜﻴ ‪‬‬
‫ﺐ ﺍﻵﺧﺮ ِﺓ ﻭﺑﻘﺪ ِﺭ ﻣﺎ ﺗﺰﻫ ‪‬ﺪ‬ ‫ﻚﺣ ‪‬‬ ‫ﺖ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺃﻗﺒ ﹶﻞ ﻋﻠﻴ ‪‬‬ ‫ﺾ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻓﺈﺫﺍ ﺃﺑﻐﻀ ‪‬‬
‫ﻚ ﺇ ﱠﻻ ﺃ ﹾﻥ ﺗﺒﻐ ‪‬‬
‫ﺫﻟ ‪‬‬
‫ﻚ ﻭﻣﺎ ﻳﻀ ‪‬ﺮ ‪‬ﻙ‪،‬ﻓﺈﺫﺍ ﻋﻠـ ‪‬ﻢ‬
‫ﺐ ﺍﻵﺧﺮ ﹶﺓ ﺗ‪‬ﺒﺼ ‪‬ﺮ ﻣﺎ ﻳﻨﻔ ‪‬ﻌ ‪‬‬ ‫ﺐ ﺍﻵﺧﺮ ﹶﺓ ﻭﺑﻘﺪ ِﺭ ﻣﺎ ﲢ ‪‬‬ ‫ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﲢ ‪‬‬
‫ﻚﰲ‬ ‫ﻍ ﻋﻠﻴﻪ ﺍﻟﺴﺪﺍ ‪‬ﺩ ﻭﺍﻛﺘﻨﻔ ‪‬ﻪ ﺑﻌﺼﻤﺘ ِﻪ‪،‬ﻭﺗـﺼﺪﻳ ‪‬ﻖ ﺫﻟـ ‪‬‬ ‫ﺐ ﻣِﻦ ﻋﺒﺪِﻩ ﺃﻓﺮ ﹶ‬ ‫ﻕ ﺍﻟﻄﻠ ِ‬ ‫ﷲ ﺻﺪ ‪‬‬‫ﺍُ‬
‫ﺴﻨ‪‬ﻮ ﹶﻥ« )‪ (١٢٨‬ﺳـﻮﺭﺓ‬ ‫ﷲ ﺍﻟﻌﺰﻳ ِﺰ‪ِ »:‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗﻘﹶﻮﹾﺍ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﻢ ‪‬ﻣﺤ‪‬ـ ِ‬
‫ﺏﺍِ‬‫ﻛﺘﺎ ِ‬
‫ﺐ‬
‫ﷲ ﺗﻌﺎﱃ ﻭﻃﻠـ ِ‬ ‫ﺐﺍِ‬‫ﺍﻟﻨﺤﻞ‪،‬ﻓﻨﻈﺮﻧﺎ ﰲ ﺫﻟﻚ ﻓﻤﺎ ﺗﻠﺬ ﹶﺫ ﺍﳌﺘﻠﺬﺫﻭ ﹶﻥ ﺑﺸﻲ ٍﺀ ﺃﻓﻀ ﹶﻞ ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫‪١٧٨‬‬
‫ﻣ‪‬ﺮﺿﺎﺗ ِﻪ ‪.‬‬
‫ﺸﺪ‪‬ﺍِﺋ ِﺪ ﻳ‪‬ﺎ ‪‬ﺷ‪‬ﻴ ‪‬ﺦ ﹸﻓﻠﹶﺎ ﹲﻥ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﻭﻗﺪ ‪‬ﺳِﺌ ﹶﻞ ﺍﻟﺮﻣﻠﻲ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ِﻣﻦ‪ ‬ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻣ ِﺔ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﻚ ﺟ‪‬ﺎِﺋ ‪‬ﺰ‬
‫ﲔ ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟِﺎ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺑِﺎﹾﻟﹶﺄ‪‬ﻧﺒِﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎِﻳ ِﺦ ﺇﻏﹶﺎﹶﺛ ﹲﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎﺫﹶﺍ ﻳ‪‬ـ ‪‬ﺮ ‪‬ﺟ ‪‬ﺢ‬
‫ﺤ ‪‬‬
‫ﹶﺃ ‪‬ﻡ ﻟﹶﺎ ‪‬ﻭ ‪‬ﻫ ﹾﻞ ﻟِﻠ ‪‬ﺮ ‪‬ﺳ ِﻞ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻚ؟‬‫ﹶﺫِﻟ ‪‬‬
‫ﺏ ﺍﻟﺮﻣﻠﻲ‪:‬‬ ‫ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬

‫‪ - ١٧٨‬ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ ﻟﻠﺤﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ‪٢٦٣-٢٦٢/١‬‬

‫‪٦٠‬‬
‫ﲔ ﺟ‪‬ﺎِﺋ ‪‬ﺰﹲﺓ‪ ،‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ـ ِﻞ‬
‫ﺤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ـﺎ ِﺀ ﻭ‪‬ﺍﻟـﺼ‪‬ﺎِﻟ ِ‬
‫ِﺑﹶﺄ ﱠﻥ ﺍﻟِﺎ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹶﺔ ﺑِﺎﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬
‫ﺕ‬
‫ﲔ ﺇﻏﹶﺎﹶﺛ ﹲﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻬ ‪‬ﻢ ؛ ِﻟﹶﺄﻥﱠ ‪‬ﻣ ‪‬ﻌﺠِـ ‪‬ﺰ ﹶﺓ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ـﺎ ِﺀ ‪‬ﻭ ﹶﻛﺮ‪‬ﺍﻣ‪‬ـﺎ ِ‬ ‫ﺤ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺤﺠ‪‬ﻮ ﹶﻥ ﹶﻛﻤ‪‬ﺎ‬ ‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ﹶﻘ ِﻄ ‪‬ﻊ ِﺑ ‪‬ﻤ ‪‬ﻮِﺗ ِﻬ ‪‬ﻢ ‪.‬ﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ُﺀ ﹶﻓِﻠﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ٌﺀ ﻓِﻲ ﹸﻗﺒ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻬﺪ‪‬ﺍ ُﺀ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ٌﺀ ﺷ‪‬ـﻮ ِﻫﺪ‪‬ﻭﺍ‬ ‫ﺠ ‪‬ﺰ ﹰﺓ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪.‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺕ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ‪‬ﺗﻜﹸﻮ ﹸﻥ ﺍﹾﻟِﺈﻏﹶﺎﹶﺛ ﹸﺔ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌ ِ‬ ‫‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬‫‪‬ﻧﻬ‪‬ﺎﺭ‪‬ﺍ ِﺟﻬ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ُﺀ ﹶﻓ ِﻬ ‪‬ﻲ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣ ﹲﺔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪،‬ﹶﻓِﺈ ﱠﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺠﺮِﻳﻬ‪‬ـﺎ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬ ‫ﺼ ٍﺪ ﹸﺃﻣ‪‬ﻮ ‪‬ﺭ ﺧ‪‬ﺎ ِﺭﻗﹶـ ﹲﺔ ِﻟ ﹾﻠﻌ‪‬ـﺎ ‪‬ﺩ ِﺓ ‪‬ﻳ ‪‬‬ ‫ﺼ ٍﺪ ‪‬ﻭﺑِ ‪‬ﻐ‪‬ﻴ ِﺮ ﹶﻗ ‪‬‬‫‪‬ﻳ ﹶﻘ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ِﺑ ﹶﻘ ‪‬‬
‫ﺴ‪‬ﺒِﺒ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺪﻟِﻴ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍ ِﺯﻫ‪‬ﺎ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹸﺃﻣ‪‬ﻮ ‪‬ﺭ ‪‬ﻣ ‪‬ﻤ ِﻜ‪‬ﻨ ﹲﺔ ﻟﹶﺎ ‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻡ ِﻣ ‪‬ﻦ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ‪‬ﻭﻗﹸﻮ ِﻋﻬ‪‬ﺎ ‪‬ﻣﺤ‪‬ﺎ ﹲﻝ‪ ،‬ﻭ ﹸﻛ ﱡﻞ‬ ‫ِﺑ ‪‬‬
‫ﺼ ﹸﺔ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻭ ِﺭ ‪‬ﺯﹸﻗﻬ‪‬ﺎ ﺍﻟﹾﺂِﺗﻲ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺍﻟﻠﱠـ ِﻪ‬
‫ﻉ ِﻗ ‪‬‬ ‫ﻉ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِ‬ ‫ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﺷ ﹾﺄ‪‬ﻧ ‪‬ﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺟ‪‬ﺎِﺋ ‪‬ﺰ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِ‬
‫ﺼﺤِﻴ ِﺢ‪ ،١٨٠‬ﻭ ‪‬ﺟ ‪‬ﺮﻳ‪‬ـﺎ ﹸﻥ‬ ‫ﺿﻴ‪‬ﺎِﻓ ِﻪ ﹶﻛﻤ‪‬ﺎ ﻓِﻲ ﺍﻟـ ‪‬‬ ‫ﺼ ﹸﺔ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ‪ ،‬ﻭﹶﺃ ‪‬‬‫‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻧ ﹶﻄ ‪‬ﻖ ِﺑ ِﻪ ﺍﻟ‪‬ﺘ‪‬ﻨﺰِﻳ ﹸﻞ‪ ١٧٩‬ﻭِﻗ ‪‬‬
‫ﺸ ‪‬ﻪ ِﺑ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬ﺪ ‪‬ﺣﺘ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄ ِﻣ ِﲑ‬
‫ﺏ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ ،١٨١‬ﻭ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ِﺮ ﺑِﺎﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﺟ ‪‬ﻴ ‪‬‬
‫ﺍﻟﻨ‪‬ﻴ ِﻞ ِﺑ ِﻜﺘ‪‬ﺎ ِ‬

‫ﺏ‬
‫ﺴﻨ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﱠﻔﹶﻠﻬ‪‬ﺎ ‪‬ﺯ ﹶﻛ ِﺮﻳ‪‬ﺎ ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧﻞﹶ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺯ ﹶﻛ ِﺮﻳ‪‬ـﺎ ﺍﹾﻟ ِﻤﺤ‪‬ـﺮ‪‬ﺍ ‪‬‬ ‫‪ - ١٧٩‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﹶﻓ‪‬ﺘ ﹶﻘ‪‬ﺒﹶﻠﻬ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ ِﺑ ﹶﻘﺒ‪‬ﻮ ٍﻝ ‪‬ﺣ ‪‬‬
‫ﺴ ٍﻦ ‪‬ﻭﺃﹶﻧ‪‬ﺒ‪‬ﺘﻬ‪‬ﺎ ﻧ‪‬ﺒ‪‬ﺎﺗ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﺏ{ )‪ (٣٧‬ﺳﻮﺭﺓ ﺁﻝ‬ ‫ﻕ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺣﺴ‪‬ﺎ ٍ‬ ‫ﺖ ‪‬ﻫﻮ ِﻣ ‪‬ﻦ ﻋِﻨ ِﺪ ﺍﻟﹼﻠ ِﻪ ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯ ‪‬‬ ‫ﻚ ‪‬ﻫﺬﹶﺍ ﻗﹶﺎﹶﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﻋِﻨ ‪‬ﺪﻫ‪‬ﺎ ِﺭﺯ‪‬ﻗﹰﺎ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﹶﺃﻧ‪‬ﻰ ﹶﻟ ِ‬
‫ﻋﻤﺮﺍﻥ‪.‬‬
‫ﺼ ﱠﻔ ِﺔ ‪ ،‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻧ‪‬ﺎﺳ‪‬ﺎ ﹸﻓ ﹶﻘ ‪‬ﺮﺍ َﺀ ‪ ،‬ﻭِﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ﹰﺓ‪ ":‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫‪ - ١٨٠‬ﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﺃ ﱠﻥ ﹶﺃﺻ‪‬ﺤ‪‬ﺎ ‪‬‬
‫ﺱ " ﹶﺃﻭ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭِﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﺟ‪‬ﺎ َﺀ‬
‫ﺲ ‪ِ ،‬ﺑﺴ‪‬ﺎ ِﺩ ٍ‬
‫ﺐ ِﺑﺨ‪‬ﺎ ِﻣ ٍ‬
‫ﺐ ﺑِﹶﺜﻠﹶﺎﹶﺛ ٍﺔ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ٍﺔ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺸ ‪‬ﺮ ٍﺓ ‪ ،‬ﻭﹶﺃ‪‬ﺑﻮ‪‬ﺑ ﹾﻜ ٍﺮ ِﺑﹶﺜﻠﹶﺎﹶﺛ ٍﺔ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬ﻬﻮ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻭﹶﺃﺑِﻲ ‪‬ﻭﹸﺃﻣ‪‬ﻲ ‪ -‬ﻭﻟﹶﺎ ﹶﺃ ‪‬ﺩﺭِﻱ ‪‬ﻫ ﹾﻞ ﻗﹶﺎ ﹶﻝ‪:‬ﻭ‪‬ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺗِﻲ ‪‬ﻭﺧ‪‬ﺎ ِﺩ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬ ‫ِﺑﹶﺜﻠﹶﺎﹶﺛ ٍﺔ ‪ ،‬ﻭ‪‬ﺍ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟﱠﻠ ِﻪ
ِﺑ ‪‬ﻌ ‪‬‬
‫ﺲ‬
‫ﺚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ‪‬ﻌ ‪‬‬ ‫ﺻﱢﻠ‪‬ﻴﺖِ ﺍﹾﻟ ِﻌﺸ‪‬ﺎ ُﺀ ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ‪ ،‬ﹶﻓﹶﻠِﺒ ﹶ‬ ‫ﺚ ‪‬ﺣﺘ‪‬ﻰ ‪‬‬ ‫ﺖ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭِﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﺗ ‪‬ﻌﺸ‪‬ﻰ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﻟِﺒ ﹶ‬ ‫‪‬ﺑ‪‬ﻴِﺘﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ِ‬
‫ﻚ؟‪-‬‬ ‫ﺿ‪‬ﻴ ِﻔ ‪‬‬‫ﺖ‪ :‬‬ ‫ﻚ ‪ -‬ﹶﺃﻭﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺿﻴ‪‬ﺎِﻓ ‪‬‬‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗ ‪‬ﻪ‪:‬ﻣ‪‬ﺎ ‪‬ﺣ‪‬ﺒ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻣ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺕ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹸﻏ‪‬ﻨﺜﹶـ ‪‬ﺮ ‪،‬‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ‪‬ﺒ ﹾﺄ ‪‬‬ ‫ﺖ‪:‬ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺠِﻲ َﺀ ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﻋ ‪‬ﺮﺿ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻐﹶﻠﺒ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﺬ ‪‬ﻫ‪‬ﺒ ‪‬‬ ‫ﺸ‪‬ﻴِﺘ ِﻬ ‪‬ﻢ ؟ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﻭﻣ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺐ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻠﹸﻮﺍ ﻟﹶﺎ ‪‬ﻫﻨِﻴﺌﹰﺎ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻓﹶﺎ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﻧ‪ ‬ﹾﺄ ‪‬ﺧ ﹸﺬ ِﻣ ‪‬ﻦ ﹸﻟ ﹾﻘ ‪‬ﻤ ٍﺔ ِﺇﻟﱠﺎ ‪‬ﺭﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ﹶﻔِﻠﻬ‪‬ﺎ‬ ‫ﻉ ‪‬ﻭ ‪‬ﺳ ‪‬‬ ‫ﺠ ‪‬ﺪ ‪‬‬ ‫ﹶﻓ ‪‬‬
‫ﻚ ‪ ،‬ﹶﻓ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻓِﺈﺫﹶﺍ ِﻫ ‪‬ﻲ ﹶﻛﻤ‪‬ﺎ ِﻫ ‪‬ﻲ ﹶﺃﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪ ،‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﺖ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺕ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣﻤ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣﺘ‪‬ﻰ ‪‬ﺷِﺒ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻭﺻ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺙ ِﻣﺮ‪‬ﺍ ٍﺭ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ِﻣ‪‬ﻨﻬ‪‬ـﺎ‬ ‫ﻚ ِﺑﹶﺜﻠﹶﺎ ِ‬ ‫ﺖ‪:‬ﻟﹶﺎ ‪‬ﻭﹸﻗ ‪‬ﺮ ِﺓ ‪‬ﻋ‪‬ﻴﻨِﻲ ‪ ،‬ﹶﻟ ِﻬ ‪‬ﻲ ﺍﻟﹾﺂ ﹶﻥ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻗﹶ‪‬ﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺱ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ؟ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ ‪‬ﺑﻨِﻲ ِﻓﺮ‪‬ﺍ ٍ‬ ‫ﻟِﺎ ‪‬ﻣ ‪‬ﺮﹶﺃِﺗ ِﻪ‪:‬ﻳ‪‬ﺎ ﹸﺃ ‪‬ﺧ ‪‬‬
‫ﺖ‬
‫ﺤ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﻳ ‪‬ﻌﻨِﻲ ‪‬ﻳﻤِﻴ‪‬ﻨ ‪‬ﻪ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹶﻛ ﹶﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹸﻟ ﹾﻘ ‪‬ﻤ ﹰﺔ ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪ ،‬ﹶﻓﹶﺄ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬‫ﹶﺃ‪‬ﺑﻮ‪‬ﺑ ﹾﻜ ٍﺮ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﺱ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻊ‬ ‫ﺸ ‪‬ﺮ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﻣ ‪‬ﻊ ﹸﻛ ﱢﻞ ‪‬ﺭ ‪‬ﺟ ٍﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﺃﻧ‪‬ﺎ ‪‬‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ‪ ،‬ﹶﻓ ‪‬ﻤﻀ‪‬ﻰ ﺍﹾﻟﹶﺄ ‪‬ﺟ ﹸﻞ ﹶﻓ ‪‬ﻌ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ﺍﹾﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺚ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﺄ ﹶﻛﻠﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﹶﺃﻭ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ‪ " .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪- (٥٤٨٦‬ﺟ‪‬ﺪﻉ‪:‬ﺩﻋـﺎ ﺑﻘﻄـﻊ‬ ‫ﹸﻛ ﱢﻞ ‪‬ﺭ ‪‬ﺟ ٍﻞ ‪ِ ،‬ﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺍﻷﻧﻒ = ﺍﻟﻐﻨﺜﺮ‪:‬ﺍﻟﺜﻘﻴﻞ ﺍﻟﻮﺧﻢ‬
‫ﺠ ِﻢ‬
‫ﲔ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﺑﺌﹸﻮ‪‬ﻧ ﹶﺔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ِﺮ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺹ ِﺣ ‪‬‬
‫ﺼ ‪‬ﺮ ﹶﺃﺗ‪‬ﻰ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺖ ِﻣ ‪‬‬
‫ﺤ ‪‬‬‫ﺝ ‪ ،‬ﻋ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻟﻤ‪‬ﺎ ﹸﻓِﺘ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ‪‬ﺣﺠ‪‬ﺎ ٍ‬ ‫‪ - ١٨١‬ﻋ ‪‬ﻦ ﻗﹶ‪‬ﻴ ِ‬
‫ﺸ ‪‬ﻬ ِﺮ‬
‫ﺸ ‪‬ﺮ ﹶﺓ ﹶﻟ‪‬ﻴﹶﻠ ﹰﺔ ‪‬ﺧﹶﻠ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﻫ‪‬ـﺬﹶﺍ ﺍﻟـ ‪‬‬ ‫ﺠﺮِﻱ ِﺇﻟﱠﺎ ِﺑﻬ‪‬ﺎ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﻭﻣ‪‬ﺎ ﺫﹶﺍ ‪‬ﻙ ؟ ﻗﹶﺎﻟﹸﻮﺍ ‪ِ :‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﺛ‪‬ﻨﺘ‪‬ﺎ ‪‬ﻋ ‪‬‬‫ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪ :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ ِﻣ ‪‬ﲑ ِﺇ ﱠﻥ ِﻟﻨِﻴِﻠﻨ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﺳ‪‬ﻨ ﹰﺔ ﻟﹶﺎ ‪‬ﻳ ‪‬‬

‫‪٦١‬‬
‫ﻉ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ‬
‫ﲔ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ‪ ،‬ﻭ ‪‬ﺳﻤ‪‬ﺎ ‪‬‬
‫ﺠ‪‬ﺒ ِﻞ ِﻟ ﹶﻜ ِﻤ ِ‬
‫ﺤ ﱢﺬﺭ‪‬ﺍ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﺒ ﹶﻞ ‪‬ﻣ ‪‬‬
‫ﺶ‪:‬ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﻴ ِ‬
‫ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﺮ ٍﺭ ﺑِـ ِﻪ ‪ .١٨٣‬ﻭﻗﹶـ ‪‬ﺪ‬
‫ﺴ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﺗ ‪‬‬
‫ﺏ ﺧ‪‬ﺎِﻟ ٍﺪ ﺍﻟ ‪‬‬
‫ﹶﻛﻠﹶﺎ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻣﺴ‪‬ﺎﹶﻓ ﹸﺔ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ‪‬ﻳ ِﻦ ‪ ،١٨٢‬ﻭ ‪‬ﺷ ‪‬ﺮ ‪‬‬

‫ﻀ ﹶﻞ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹸﺛ ‪‬ﻢ ﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﻟﻨ‪‬ﻴ ِﻞ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺏ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺤِﻠ ‪‬ﻲ ﻭ‪‬ﺍﻟﱢﺜﻴ‪‬ﺎ ِ‬ ‫ﺿ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺪ‪‬ﻧﺎ ِﺇﻟﹶﻰ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ٍﺔ ِﺑ ﹾﻜ ٍﺮ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳﻬ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺠﺮِﻱ ﹶﻗﻠِﻴﻠﹰـﺎ‬ ‫ﺴﺮ‪‬ﻯ ﻭ‪‬ﺍﻟﻨ‪‬ﻴ ﹸﻞ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺐ ‪‬ﻭ ِﻣ ‪‬‬‫ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪ِ :‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ِﻣﻤ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ ‪ِ ،‬ﺇ ﱠﻥ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ‪‬ﻳ ‪‬ﻬ ِﺪ ‪‬ﻡ ﻣ‪‬ﺎ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻓﹶﺄﻗﹶﺎﻣ‪‬ﻮﺍ ‪‬ﺑﺌﹸﻮ‪‬ﻧ ﹶﺔ ‪‬ﻭﹶﺃﺑِﻴ ‪‬‬
‫ﺖ‪،‬‬ ‫ﺖ ﺑِﺎﱠﻟﺬِﻱ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬‫ﻚ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬‬
‫ﺐ ‪ِ :‬ﺇ‪‬ﻧ ‪‬‬ ‫ﺏ ‪ ،‬ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﻚ ِﺇﻟﹶﻰ ﻋ‪ ‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺐ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺠﻠﹶﺎ ِﺀ ‪ ،‬ﻓﹶﹶﻠﻤ‪‬ﺎ ‪‬ﺭﺃﹶﻯ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭﻟﹶﺎ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻫﻤ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬‬
‫ﺏ ‪‬ﻋﻤ‪ ‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃﺧ‪‬ـ ﹶﺬ‬ ‫ﻚ ِﺑِﺒﻄﹶﺎﹶﻗ ٍﺔ ﺩ‪‬ﺍ ِﺧ ﹶﻞ ِﻛﺘ‪‬ﺎﺑِﻲ ‪‬ﻫﺬﹶﺍ ﻓﹶﹶﺄﹾﻟ ِﻘﻬ‪‬ﺎ ﻓِﻲ ﺍﻟﻨ‪‬ﻴ ِﻞ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻗ ِﺪ ‪‬ﻡ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﺖ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻭِﺇ ﱠﻥ ﺍﻟﹾِﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ‪‬ﻳ ‪‬ﻬ ِﺪ ‪‬ﻡ ﻣ‪‬ﺎ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ‪‬ﺑﻌ‪‬ﹾﺜ ‪‬‬
‫ﻚ ﹶﻓﻠﹶﺎ ‪‬ﺗﺠ‪‬ـ ِﺮ ‪،‬‬ ‫ﺠﺮِﻱ ِﻣ ‪‬ﻦ ِﻗ‪‬ﺒﹶﻠ ‪‬‬ ‫ﺖ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﺮ ‪ ،‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪ :‬ﹶﻓِﺈ ﹾﻥ ﹸﻛﻨ‪ ‬‬ ‫ﲔ ِﺇﻟﹶﻰ ﻧِﻴ ِﻞ ِﻣ ‪‬‬ ‫ﺤﻬ‪‬ﺎ ﹶﻓِﺈﺫﹶﺍ ﻓِﻴﻬ‪‬ﺎ ‪ِ " :‬ﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ِﻣ ِﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺍﹾﻟِﺒﻄﹶﺎﹶﻗ ﹶﺔ ﹶﻓ ﹶﻔ‪‬ﺘ ‪‬‬
‫ﻚ " ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻓﹶﺄﹾﻟﻘﹶﻰ ﺍﹾﻟِﺒﻄﹶﺎﹶﻗ ﹶﺔ ﻓِﻲ ﺍﻟﻨ‪‬ﻴ ِﻞ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃﹾﻟﻘﹶـﻰ‬ ‫ﺠﺮِﻳ ‪‬‬ ‫ﺴﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ‪‬ﺪ ﺍﹾﻟ ﹶﻘﻬ‪‬ﺎ ‪‬ﺭ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬‫ﻚ ﹶﻓ‪‬ﻨ ‪‬‬ ‫ﺠﺮِﻳ ‪‬‬ ‫‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ‪‬ﺪ ﺍﹾﻟ ﹶﻘﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺇﻟﹶﻰ‬
‫ﺴ‪‬ﻨ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ِﻣ ‪‬‬
‫ﻚ ﺍﻟ ‪‬‬‫ﺸ ‪‬ﺮ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ ﻓِﻲ ﹶﻟ‪‬ﻴﹶﻠ ٍﺔ ﻭ‪‬ﺍﺣِ ‪‬ﺪ ٍﺓ ‪ ،‬ﻭﹶﻗ ﹶﻄ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺗ ﹾﻠ ‪‬‬ ‫ﺖ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻩ ﺍﻟﱠﻠﻪ‪ ‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺳ‪‬ﺘ ﹶﺔ ‪‬ﻋ ‪‬‬ ‫ﺴ‪‬ﺒ ِ‬ ‫ﺻ‪‬ﺒﺤ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟِﺒﻄﹶﺎﹶﻗﺔﹶ ﹶﺃ ‪‬‬
‫ﺻ‪‬ﺒﻬ‪‬ﺎِﻧ ‪‬ﻲ)‪ ( ٩٠٨‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ)ﺝ‪/١‬ﺹ‪ (٢٩ :‬ﻭﻓﺘﻮﺡ‬ ‫ﺸ‪‬ﻴ ِﺦ ﺍﹾﻟﹶﺄ ‪‬‬‫ﺡ ﹸﺃﺻ‪‬ﻮ ِﻝ ﺍﻻ ‪‬ﻋِﺘﻘﹶﺎ ِﺩ )‪ ( ٢٣٩٢‬ﻭﺍﹾﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ﹸﺔ ِﻟﹶﺄﺑِﻲ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ " ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﻣﺼﺮ ﻭﺃﺧﺒﺎﺭﻫﺎ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٦٦‬ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ ﰲ ﻣﻠﻮﻙ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٣‬ﻭﻓﻴﻲ ﺳﻨﺪﻩ ﻣﺒﻬﻢ‬
‫ﺐ‬‫ﺨﻄﹸـ ‪‬‬ ‫ﺚ ‪‬ﺟ‪‬ﻴﺸ‪‬ﺎ ‪ ،‬ﻭﹶﺃﻣ‪ ‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻰ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ‪‬ﻳ ‪‬‬ ‫ﺏ ‪ ،‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫‪ - ١٨٢‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺴﹶﺄﹶﻟ ‪‬ﻪ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹶﺃ ِﻣ ‪‬ﲑ‬ ‫ﺶ ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺠ‪‬ﻴ ِ‬ ‫ﺠ‪‬ﺒ ﹶﻞ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﻘ ِﺪ ‪‬ﻡ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﹾﻟ ‪‬‬ ‫ﺠ‪‬ﺒ ﹶﻞ ‪ ،‬ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹸﺔ ﺍﹾﻟ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳﺼِﻴ ‪‬ﺢ ﻭﻫﻮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ِﺮ ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹸﺔ‪:‬ﺍﹾﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬
‫ﺠﺒ‪‬ـ ِﻞ ‪،‬‬ ‫ﺸ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ﹸﻇﻬ‪‬ﻮ ‪‬ﺭﻧ‪‬ﺎ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺠ‪‬ﺒ ﹶﻞ ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺠ‪‬ﺒ ﹶﻞ ‪ ،‬ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹸﺔ‪:‬ﺍﹾﻟ ‪‬‬ ‫ﲔ ‪ ،‬ﹶﻟﻘِﻴﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭﻧ‪‬ﺎ ﹶﻓ ‪‬ﻬ ‪‬ﺰﻣ‪‬ﻮﻧ‪‬ﺎ ﻭ‪ِ‬ﺇ ﱠﻥ ﺍﻟﺼ‪‬ﺎِﺋ ‪‬ﺢ ﹶﻟ‪‬ﻴﺼِﻴ ‪‬ﺢ ‪ ،‬ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹸﺔ‪:‬ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻚ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻳﻨ‪‬ﺎ‬ ‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ‪‬ﺑ ِﻦ ﹸﻗ ‪‬ﺮ ﹶﺓ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺠﻠﹶﺎ ﹶﻥ‪ :‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ِﺇﻳ‪‬ﺎ ‪‬‬ ‫ﻚ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬‬ ‫ﺖ ‪‬ﺗﺼِﻴ ‪‬ﺢ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﻚ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﹶﻓ ‪‬ﻬ ‪‬ﺰ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ ِﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ‪ِ:‬ﺇ‪‬ﻧ ‪‬‬
‫ﺴﻜِﻴ‪‬ﻨ ﹶﺔ ‪‬ﺗ‪‬ﻨ ِﻄ ‪‬ﻖ‬ ‫ﺤ ‪‬ﻦ ‪‬ﻣ‪‬ﺘﻮ‪‬ﺍِﻓﺮ‪‬ﻭ ﹶﻥ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﺐ ‪‬ﺭ ِ‬ ‫ﲔ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬ ‫ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ٍﻪ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃ ِﻣ ِﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺴ ‪‬ﺪ ‪‬ﺩ ‪‬ﻩ ‪ ،‬ﻭ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‬ ‫ﻂ ِﺇﻟﱠﺎ ‪‬ﻭ ﹶﻛﹶﺄ ﱠﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻋ‪‬ﻴﻨ‪‬ﻴ ِﻪ ‪‬ﻣﹶﻠﻜﹰﺎ ‪‬ﻳ ‪‬‬‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻗ ﱡ‬‫ﺴﻌ‪‬ﻮ ٍﺩ‪:‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ِﻟﺴ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ ،‬ﻭ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﻒ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ِﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﻓِـﻲ ﺍﻟﹾـﹸﺄ ‪‬ﻣ ِﻢ‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ‪ :‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹶﻝ ﹶﻓ‪‬ﻨ‪‬ﻨ‪‬ﺘ ِﻈ ‪‬ﺮ ‪‬ﻣﺘ‪‬ﻰ ‪‬ﻳ ﹶﻘ ‪‬ﻊ ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ‪ ،‬ﻭﻓِﻲ ِﻗﺮ‪‬ﺍ َﺀ ِﺓ‬ ‫ﺻ ﹲﻞ ﻓِﻲ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﹶﻛﺮ‪‬ﺍﻣ‪‬ﺎ ِ‬ ‫ﺚ ﹶﺃ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬ ‫ﺏ ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺨ ﱠﻄﺎ ِ‬ ‫ﺤ ‪‬ﺪﺛﹸﻮ ﹶﻥ ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹸﺄ ‪‬ﻣ ِﺔ ﹶﻓ ‪‬ﻬﻮ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺕ‬‫ﺾ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ـﺎ ِ‬ ‫ﻚ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﺱ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺙ ( ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃﻫ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺤ ‪‬ﺪ ٍ‬‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ ‪‬ﻭﻟﹶﺎ ‪‬ﻧِﺒ ‪‬ﻲ ‪‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬ ‫ﺐ ) ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ‪‬‬ ‫ﹸﺃ‪‬ﺑ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﻛ ‪‬ﻌ ٍ‬
‫ﻚ ‪‬ﻳﻮ‪‬ﺍِﻓ ‪‬ﻖ ﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻋﻦ‪ ‬ﻋِﻠ ‪‬ﻲ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‬ ‫ﺙ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺗ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ‪‬ﻋﻠﹶﻰ ِﻟﺴ‪‬ﺎِﻧ ِﻪ ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﻒ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗِﻴ ﹶﻞ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ " ﺍﻟِﺎ ‪‬ﻋِﺘﻘﹶﺎ ‪‬ﺩ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ (٢٨٩‬ﻭﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ )‪ (١٣٣٣‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻣﺸﻬﻮﺭ ﻭﺍﻧﻈﺮ‬ ‫‪‬ﺭ ِ‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٧٣٩‬ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٢٠٦٩٢‬ﺳﺎﺭﻳﺔ ﺑﻦ ﺯﻧﻴﻢ‪ ..‬ﻭﺍﻷﻋﺠﻮﺑﺔ ﺍﻟﱵ ﺣﺼﻠﺖ ﻋﻠـﻰ‬
‫ﻳﺪﻳﻪ ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٧٠٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺰﺣﻴﻠـﻲ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٤٥٥‬ﻭﺍﻟﺮﺳـﺎﻟﺔ‬
‫ﺍﻟﻘﺸﲑﻳﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٥٩‬ﻭﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٩٧‬ﻭﻣـﺪﺍﺭﺝ‬
‫ﺍﻟﺴﺎﻟﻜﲔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٢٢٨‬ﻭﺍﻟﺮﻭﺡ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١١٣‬ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ ‪) -‬ﺝ ‪/ ١‬‬
‫ﺹ ‪ (٤٤٧‬ﻭﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﳌﻠﻮﻙ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٩٧‬ﻭﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٥٠‬ﻭﺍﻟﺒﺪﺍﻳـﺔ ﻭﺍﻟﻨﻬﺎﻳـﺔ‬
‫ﻻﺑﻦ ﻛﺜﲑ ﻣﺪﻗﻖ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٢٩‬ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٨٤‬ﻭﺗﺎﺭﻳﺦ ﺍﳌﺪﻳﻨـﺔ ‪) -‬ﺝ ‪/ ٢‬‬
‫ﺹ ‪(٧٥٤‬‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬ﻪ‬
‫ﺴ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ﹶﻓ ‪‬‬
‫ﺤ ‪‬ﲑ ِﺓ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺑﻨِﻲ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ِﺯ‪‬ﺑ ِﺔ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹸﺄِﺗ ‪‬ﻲ ﺑِﺎﻟ ‪‬‬ ‫ﺴ ﹶﻔ ِﺮ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻟﻤ‪‬ﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﺧ‪‬ﺎِﻟ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ِﺪ ﺇﻟﹶﻰ ﺍﹾﻟ ِ‬ ‫‪ - ١٨٣‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ" ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ)‪ (٣٣٧٢٤‬ﻭﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ‪) -‬ﺝ‬ ‫ﻀ ‪‬ﺮ ‪‬ﻩ ِﺑِﺈ ﹾﺫ ِﻥ ﺍ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﻪ ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﷲ ‪ ،‬ﻓﹶﺎ ﹾﻗ‪‬ﺘ ‪‬‬ ‫ﺴ ِﻢ ﺍ ِ‬ ‫ﻓِﻲ ﺭ‪‬ﺍ ‪‬ﺣِﺘ ِﻪ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺑ ‪‬‬

‫‪٦٢‬‬
‫ﲔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪ ‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ﺇ‪‬ﻧﻜﹶﺎ ‪‬ﺭﻫ‪‬ﺎ ِﻟﺘ‪‬ـﻮ‪‬ﺍ‪‬ﺗ ِﺮ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬
‫ﻕ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻳﺪِﻱ ﺍﻟ ‪‬‬
‫ﺕ ‪‬ﺧﻮ‪‬ﺍ ِﺭ ‪‬‬
‫‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﺠ ‪‬ﺰ ﹰﺓ ِﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺟ‪‬ﺎ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣ ﹰﺔ ﻟِـ ‪‬ﻮِﻟ ‪‬ﻲ ﻟﹶـﺎ‬
‫ﺠ ‪‬ﻤﹶﻠ ِﺔ ﻣ‪‬ﺎ ﺟ‪‬ﺎ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺠﻤ‪‬ﻮ ِﻋﻬ‪‬ﺎ‪ ،‬ﻭﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫‪١٨٤‬‬
‫ﺤﺪ‪‬ﻱ‪.‬‬ ‫ﻕ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﺇﻟﱠﺎ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻓﹶﺎ ِﺭ ‪‬‬
‫ﺖ ‪ :‬ﻭﻫﺬﺍ ﺍﻟﻜﻼ ‪‬ﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﺮﻭﻋﺔ ﻭﺍﻟﺪﻗﺔ ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻨﺎ ﺧﲑﹰﺍ‪.‬‬ ‫ﻗﻠ ‪‬‬
‫===================‬

‫‪ / ٣٧‬ﺹ ‪ (٣٦٥‬ﻭﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴـﺰ ﺍﻟـﺼﺤﺎﺑﺔ ] ﺟـﺰﺀ ‪ - ٢‬ﺻـﻔﺤﺔ ‪ [ ٢٥٤‬ﻭﻣﻌﺮﻓـﺔ ﺍﻟـﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌـﻴﻢ‬

‫ﺍﻷﺻﺒﻬﺎﱐ)‪ ( ٢١٧٢‬ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫ﻭﻛﺘﺐ ﻷﻫﻞ ﺍﳊﲑﺓ ﻛﺘﺎﺏ ﺃﻣﺎﻥ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺬﻱ ﺭﺍﻭﺩﻩ ﻋﻠﻴﻪ ﻋﻤﺮﻭﺑﻦ ﻋﺒﺪ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻧﻘﻴﻠﺔ‪ ،‬ﻭﻭﺟﺪ ﺧﺎﻟﺪ ﻣﻌﻪ ﻛﻴﺴﹰﺎ ﻓﻘﺎﻝ‪:‬ﻣﺎ‬
‫ﰲ ﻫﺬﺍ؟ ﻭﻓﺘﺤﻪ ﺧﺎﻟﺪ ﻓﻮﺟﺪ ﻓﻴﻪ ﺷﻴﺌﹰﺎ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺑﻘﻴﻠﺔ‪:‬ﻫﻮﺳ ‪‬ﻢ ﺍﻟﺴ‪‬ﺎﻋﺔ‪ .‬ﻓﻘﺎﻝ‪:‬ﻭﱂ ﺍﺳﺘﺼﺤﺒﺘﻪ ﻣﻌﻚ ؟‬
‫ﱄ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺄﺧﺬﻩ ﺧﺎﻟﺪ ﰲ ﻳﺪﻩ ﻭﻗﺎﻝ‪:‬ﺇﻧ‪‬ﻪ ﻟﻦ ﲤﻮﺕ ﻧﻔﺲ‬ ‫ﺐﺇﱠ‬ ‫ﻓﻘﺎﻝ‪:‬ﺣﱴ ﺇﺫﺍ ﺭﺃﻳﺖ ﻣﻜﺮﻭﻫﹰﺎ ﰲ ﻗﻮﻣﻲ ﺃﻛﻠﺘﻪ‪ ،‬ﻓﺎﳌﻮﺕ ﺃﺣ ‪‬‬
‫ﺣﱴ ﺗﺄﰐ ﻋﻠﻰ ﺃﺟﻠﻬﺎ‪ ،‬ﱠﰒ ﻗﺎﻝ‪:‬ﺑﺴﻢ ﺍﷲ ﺧﲑ ﺍﻷﲰﺎﺀ‪ ،‬ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴ‪‬ﻤﺎﺀ ﺍﻟﺬﻱ ﻟﻴﺲ ﻳـﻀﺮ ﻣـﻊ ﺍﲰـﻪ ﺩﺍﺀ‪ ،‬ﺍﻟـﺮ‪‬ﲪﻦ‬
‫ﺍﻟﺮ‪‬ﺣﻴﻢ‪.‬ﻗﺎﻝ‪:‬ﻭﺃﻫﻮﻯ ﺇﻟﻴﻪ ﺍﻷﻣﺮﺍﺀ ﻟﻴﻤﻨﻌﻮﻩ ﻣﻨﻪ ﻓﺒﺎﺩﺭﻫﻢ ﻓﺎﺑﺘﻠﻌﻪ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺭﺃﻯ ﺫﻟﻚ ﺍﺑﻦ ﺑﻘﻴﻠﺔ ﻗﺎﻝ‪:‬ﻭﺍﷲ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺮﺏ ﻟﺘﻤﻠﻜ ‪‬ﻦ‬
‫ﻣﺎ ﺃﺭﺩﰎ ﻣﺎ ﺩﺍﻡ ﻣﻨﻜﻢ ﺃﺣﺪ‪ ،‬ﱠﰒ ﺍﻟﺘﻔﺖ ﺇﱃ ﺃﻫﻞ ﺍﳊﲑﺓ ﻓﻘﺎﻝ‪:‬ﱂ ﺃﺭ ﻛﺎﻟﻴﻮﻡ ﺃﻭﺿﺢ ﺇﻗﺒﺎ ﹰﻻ ﻣﻦ ﻫﺬﺍ‪.‬ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﳌﻠﻮﻙ ‪) -‬ﺝ‬
‫‪ / ٢‬ﺹ ‪ (١٩١‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ﻣﺪﻗﻖ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(٤٧٤‬‬
‫‪ - ١٨٤‬ﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ )ﺝ ‪ / ٦‬ﺹ ‪.(٢٧٤‬‬

‫‪٦٣‬‬
 ‫ﺠﻦ‪‬‬
‫ﺣ‪‬ﻜ ‪‬ﻢ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﺛ ﹸﺔ ﺑِﺎﹾﻟ ِ‬

‫ﻚ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺆﺩ‪‬ﻱ ِﺇﻟﹶﻰ‬

‫ﺤ ‪‬ﺮ ‪‬ﻣ ﹲﺔ‪َِ ،‬ﻷ‪‬ﻧﻬ‪‬ﺎ ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ِﺑ ‪‬ﻤ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺠ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺟﺎﺀ ﺑﺎﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ":‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﹾﻟ ِ‬
‫ﺲ ‪‬ﻳﻌ‪‬ﻮﺫﹸﻭ ﹶﻥ ِﺑ ِﺮﺟ‪‬ﺎ ٍﻝ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﻚ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ ":‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﺭﺟ‪‬ﺎﻝﹲ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﺈِﻧ ِ‬ ‫ﻼ ٍﻝ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺿﹶ‬‫‪‬‬
‫‪١٨٥‬‬
‫ﺤ ِﺮ "‪.‬‬
‫ﺴ‪‬‬
‫ﺠ ‪‬ﻦ ﹶﻓﺰ‪‬ﺍﺩ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭ ‪‬ﻫﻘﹰﺎ " )‪ (٦‬ﺳﻮﺭﺓ ﺍﳉﻦ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺘ‪‬ﺒ ‪‬ﺮ ‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ِ‬
‫ﺖ‪:‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻧﻈﺮ‪،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﳌﻨﻊ ﻫﻢ ﺍﻟﻄﺮﻑ ﺍﳌﺘﺸﺪﺩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪،‬ﻭﺍﻟﺼﻮﺍﺏ‬
‫ﻗﻠ ‪‬‬
‫ﺍﳉﻮﺍﺯ‪،‬ﻭﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺺ ﳍﺎ ﻓﻴﺪﺧ ﹸﻞ ﺍﳉﻦ ﻓﻴﻬﺎ ﺩﺧﻮ ﹰﻻ ﺃﻭﻟﻴ‪‬ﺎ ‪.‬‬ ‫ﺍﻷﺩﻟ ﹸﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﺎﻣﺔ ﻭﻻ ﳐﺼ ‪‬‬
‫ﻓﻘﺪ ﻭﺭﺩ ﰲ ﻗﺼﺔ ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺗﺴﺨﲑ ﺍﳉﻦ‪،‬ﻭﻛـﺬﻟﻚ ﺟﻠـﺐ ﻋـﺮﺵ‬
‫ﲔ )‪(٣٨‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺑﻠﻘﻴﺲ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ":‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﹶﻠﹸﺄ ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ﹾﺄﺗِﻴﻨِﻲ ِﺑ ‪‬ﻌ ‪‬ﺮ ِﺷﻬ‪‬ﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮﻧِﻲ ﻣ‪‬ـ ‪‬‬
‫ﲔ )‪(٣٩‬‬
‫ﻱ ﹶﺃﻣِـ ‪‬‬‫ﻚ ‪‬ﻭِﺇﻧ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻟ ﹶﻘ ِﻮ ‪‬‬ ‫ﻚ ِﺑ ِﻪ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ‪‬ﻣﻘﹶﺎ ِﻣ ‪‬‬ ‫ﺠ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ َﺁﺗِﻴ ‪‬‬‫ﺖ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﻗﹶﺎ ﹶﻝ ِﻋﻔﹾﺮﻳ ‪‬‬
‫ﺴ‪‬ﺘ ِﻘﺮ‪‬ﺍ‬
‫ﻚ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭ َﺁ ‪‬ﻩ ﻣ‪‬ـ ‪‬‬‫ﻚ ﹶﻃ ‪‬ﺮﹸﻓ ‪‬‬ ‫ﻚ ِﺑ ِﻪ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ‪‬ﺪ ﺇِﹶﻟ‪‬ﻴ ‪‬‬
‫ﺏ ﹶﺃﻧ‪‬ﺎ َﺁﺗِﻴ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﻋ ﹾﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺴ ِﻪ ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺸ ﹸﻜ ‪‬ﺮ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﻀ ِﻞ ‪‬ﺭﺑ‪‬ﻲ ِﻟ‪‬ﻴﺒ‪‬ﹸﻠ ‪‬ﻮﻧِﻲ ﹶﺃﹶﺃ ‪‬ﺷ ﹸﻜ ‪‬ﺮ ﹶﺃ ‪‬ﻡ ﹶﺃ ﹾﻛ ﹸﻔ ‪‬ﺮ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ﹶﻜ ‪‬ﺮ ﹶﻓﺈِ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫ﹶﻛ ﹶﻔ ‪‬ﺮ ﹶﻓِﺈ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹶﻏِﻨ ‪‬ﻲ ﹶﻛ ِﺮ ‪‬ﱘ )‪) " (٤٠‬ﺍﻟﻨﻤﻞ‪.(٤٠-٣٨:‬‬
‫ﻭﻫﻞ ﻛﺎﻥ ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲝﺎﺟﺔ ﳍﺆﻻﺀ ﺣﱴ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺟﻠﺐ ﻋﺮﺷـﻬﺎ ﻗﺒـﻞ‬
‫ﻭﺻﻮﳍﺎ ﺇﻟﻴﻪ ؟ ﻭﳌﺎﺫﺍ ﱂ ﻳﻄﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮﺳﻠﻪ ﺑﻘﻮﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ؟ ﻭﱂ ﻳﺮﺩ ﰲ ﺳﺆﺍﻟﻪ‬
‫ﻣﻦ ﻳﺄﺗﻴﲏ ﺑﻌﺮﺷﻬﺎ ﺑﺈﺫﻥ ﺍﷲ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻮﱐ ﻣﺴﻠﻤﲔ‪،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻣـﻨﺢ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺍﳉﻦ ﻗﺪﺭﺍﺕ ﻛﺜﲑﺓ‪،‬ﻭﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﳜﺺ ﺑﻌﺾ ﻋﺒـﺎﺩﻩ ﺑﻜﺮﺍﻣـﺎﺕ‬
‫ﻭﳓﻮﻫﺎ ﻣﻦ ﻋﻄﺎﻳﺎﻩ‪،‬ﻭﻗﻮﻝ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﻋﻠﻰ ﺃﻥ ﺍﳉﻦ ﳍﻢ ﻗﺪﺭﺍﺕ ﻫﺎﺋﻠﺔ‪،‬ﻣﻦ‬
‫ﺍﻟﻄﲑﺍﻥ ﻭﺍﻟﺴﺮﻋﺔ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬

‫‪ -١٨٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪ .(٢٧‬ﻭﺍﻧﻈﺮ‪:‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٥٤‬ﰲ‬
‫ﺣﻜﻢ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٦٣‬ﺳﺆﺍﻝ ﺭﻗﻢ ‪ -١٠٥١٨‬ﺣﻜـﻢ‬
‫ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﳉﻦ‪.‬‬

‫‪٦٤‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻔﺎﺽ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺣﻮﻝ ﺗﺴﺨﲑ ﺍﻹﻧﺲ ﺍﻟﻜﻔﺎﺭ ﻟﻠﺠـ ‪‬ﻦ‬
‫ﺍﻟﻜﻔﺎﺭ‪،‬ﲟﺎ ﻳﺸﺘﺒﻪ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﺇﺫﺍ ﺻ ‪‬ﺢ ﻫـﺬﺍ ﻣـﻊ ﻛﻔـﺮ‬
‫ﺍﻟﻔﺮﻳﻘﲔ‪،‬ﻓﻴﺼ ‪‬ﺢ ﻋﻜﺴﻪ ﻣﻊ ﺇﳝﺎﻥ ﺍﻟﻔﺮﻳﻘﲔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ‪،‬ﻭﺍﺳﺘﻤﺪﺍﺩ ﺍﳊﻮﻝ ﺍﻟﻘﻮﺓ‬
‫ﻣﻨﻪ‪،‬ﻭﺳﺄﻧﻘﻞ ﺷﻴﺌﺎ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﲟﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺍﳉـﻮﺍﺯ ﻭﺍﳌﺮﺍﺩ‪،‬ﻗـﺎﻝ ﺭﲪـﻪ‬
‫ﺨ ِﺪ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹸﺃﻣ‪‬ﻮ ٍﺭ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺣ ٍﺔ ﺇﻣ‪‬ﺎ ﺇ ‪‬ﺣﻀ‪‬ﺎ ِﺭ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺩﻟﹶﺎﹶﻟ ٍﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻣﻜﹶﺎ ٍﻥ ﻓِﻴ ِﻪ ﻣ‪‬ـﺎ ﹲﻝ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺍﷲ‪ ":‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺾ‬
‫ﻀ ِﻬ ‪‬ﻢ ﺑِـ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺲ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﻚ ﹶﻓ ‪‬ﻬﺬﹶﺍ ﻛﹶﺎ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ِﺔ ﺍﹾﻟِﺈ‪‬ﻧ ِ‬
‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻌﺼ‪‬ﻮ ‪‬ﻡ ﹶﺃ ‪‬ﻭ ‪‬ﺩ ﹾﻓﻊِ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆﺫِﻳ ِﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺲ ﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﹶﻟ‪‬ﻴ ‪‬‬
‫‪١٨٦‬‬
‫ﻚ"‪.‬‬ ‫ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﰒ ﻳﻘﻮﻝ‪:‬‬
‫ﺲ ﻓِـﻲ‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﺍﹾﻟِﺈ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِﻤ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﻃﹶﺎ ‪‬ﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺚ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫" ﺍﻟﻨ‪ ‬ﻮ ‪‬‬
‫ﻉ ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﻚ ﹶﻓ‪‬ﻴ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻠﱠ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ‬
‫ِﻣ ﹾﺜ ِﻞ ﹶﺫِﻟ ‪‬‬
‫ﺲ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪ .‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺣ‪‬ﺎ ﹸﻝ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ
‪‬ﻭﺣ‪‬ﺎ ﹲﻝ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ﻭ‪‬ﺍ ﹾﻗ‪‬ﺘﺪ‪‬ﻯ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣِﺘ ِﻪ‬
‫ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍﹾﻟِﺈ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﻦ ِﺑﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺨ ﹾﻠ ِﻖ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟِﺈ‪‬ﻧ ‪‬‬
‫ﻀ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﹾﻓ ‪‬‬
‫ﻚ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ
‪‬ﻣ‪‬ﺒﻌ‪‬ﻮﺛﹰﺎ ﺑِـ ﹶﺬِﻟ ‪‬‬ ‫ﺠ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ؛ ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ِ‬ ‫ﺍﹾﻟِﺈ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﻦ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ‪":‬ﹸﻗ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﺳﺒِﻴﻠِﻲ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ِﺇﻟﹶﻰ ﺍﻟﻠﹼـ ِﻪ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ِ‬ ‫ﺇﻟﹶﻰ ﺍﻟﱠﺜ ﹶﻘﹶﻠ‪‬ﻴ ِﻦ ﺍﹾﻟِﺈ‪‬ﻧ ِ‬
‫ﲔ" )ﻳﻮﺳـﻒ‪،(١٠٨:‬‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬ ‫ﺼ ‪‬ﲑ ٍﺓ ﹶﺃ‪‬ﻧ ﹾﺎ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨِﻲ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹾﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬‬
‫‪‬ﺑ ِ‬
‫ﺤِﺒ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮﻧِﻲ ‪‬ﻳ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﹸﻗ ﹾﻞ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﺗ‪ِ ‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻟﻤ‪‬ﺎ ﻧ‪‬ﺎﺩ‪‬ﻯ ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹸﺔ‬ ‫ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ " )‪ (٣١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺻ ‪‬ﻮﺗِﻲ ‪ .١٨٧‬ﻭ ‪‬ﺟﻨ‪‬ﻮ ‪‬ﺩ ﺍﻟﻠﱠ ِﻪ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ‪‬ﻭﻣِـ ‪‬ﻦ‬
‫ﺠ‪‬ﺒ ﹶﻞ ﻗﹶﺎ ﹶﻝ‪:‬ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ‪‬ﺟﻨ‪‬ﻮﺩ‪‬ﺍ ‪‬ﻳ‪‬ﺒﱢﻠﻐ‪‬ﻮ ﹶﻥ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺇﻟﹶﻰ ﺳ‪‬ﺎ ِﺭ‪‬ﻳﺔﹶ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃﻧ‪ ‬ﻬ ‪‬ﻢ ﻧ‪‬ﺎ ‪‬ﺩ ‪‬ﻭ ‪‬ﻩ ِﺑ ِﻤﺜﹾـ ِﻞ‬
‫ﺻ ‪‬ﻮ ‪‬‬
‫ﺠﻨ‪‬ﻮ ‪‬ﺩ ﺍﻟﻠﱠ ِﻪ ‪‬ﺑﻠﱠﻐ‪‬ﻮﺍ ‪‬‬
‫ﺠﻦ‪ ‬ﹶﻓ ‪‬‬
‫ﺻ‪‬ﺎِﻟﺤِﻲ ﺍﹾﻟ ِ‬
‫ﺴﻪ‪ ‬ﻓِﻲ ﻫ‪‬ـ ِﺬ ِﻩ ﺍﹾﻟﻤ‪‬ـﺴ‪‬ﺎﹶﻓ ِﺔ ﺍﹾﻟ‪‬ﺒﻌِﻴـ ‪‬ﺪ ِﺓ‬
‫ﺼ ﹸﻞ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺻ ‪‬ﻮ ِ‬
‫ﺲ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ ،‬ﻭِﺇﻟﱠﺎ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺻ ‪‬ﻮ ِ‬
‫‪‬‬

‫‪- ١٨٦‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﻗﺎﺋﻖ ﺍﻟﺘﻔﺴﲑ‪،‬ﺝ ‪ ٢‬ﺹ ‪.١٤١ – ١٣٩‬‬

‫‪ - ١٨٧‬ﻗﻮﻝ ﻋﻤﺮ "ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ‪‬ﺟﻨ‪‬ﻮﺩ‪‬ﺍ ‪‬ﻳ‪‬ﺒﱢﻠﻐ‪‬ﻮ ﹶﻥ ‪‬‬
‫ﺻ ‪‬ﻮﺗِﻲ " ﱂ ﺃﺟﺪﻩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬

‫‪٦٥‬‬
‫ﻚ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‬
‫‪ ،١٨٨‬ﻭ ‪‬ﻫﺬﹶﺍ ﻛﹶﺎﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﻳ‪ ‬ﺪﻋ‪‬ﻮ ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺑﻌِﻴ ‪‬ﺪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪:‬ﻳ‪‬ﺎ ﹸﻓﻠﹶﺎ ﹸﻥ‪ ،‬ﹶﻓ‪‬ﻴﻌ‪‬ﺎ ﹸﻥ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺲ ﺍﹾﻟﻤ‪‬ﺎ َﺀ‪،‬ﺗﻌ‪‬ـﺎ ﹶﻝ‬
‫ﺍﹾﻟﻮ‪‬ﺍ ِﺳ ﹶﻄ ﹸﺔ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﻳ‪‬ﺎ ﹸﻓﻠﹶﺎ ﹸﻥ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ‪‬ﺑﻌِﻴ ‪‬ﺪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪:‬ﻳﺎ ﹸﻓﻠﹶﺎ ﹸﻥ ﺍﺣ‪‬ـِﺒ ِ‬
‫ﺲ ﺍﹾﻟﻤ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﺭﺳِـ ﹾﻞ‬‫ﻚ ﻳ‪‬ﺎ ﹸﻓﻠﹶﺎ ﹸﻥ ﺍ ‪‬ﺣِﺒ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﺻ‪ ‬ﻮ‪‬ﺗ ‪‬ﻪ ﹶﻓ‪‬ﻴﻨ‪‬ﺎﺩِﻳ ِﻪ ﺍﹾﻟﻮ‪‬ﺍ ِﺳ ﹶﻄ ﹸﺔ ِﺑ ِﻤﹾﺜ ِﻞ ﹶﺫِﻟ ‪‬‬
‫ﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺕ‬‫ﻱ ﺻ‪‬ـ ‪‬ﻮ ٍ‬ ‫ﻀ ‪‬ﺮ ِﺑﹶﺄ ‪‬‬
‫ﺻ ‪‬ﻮ‪‬ﺗ ‪‬ﻪ ‪‬ﻭِﺇﻟﱠﺎ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﻭ ِﻝ ﺇ ﹾﻥ ﻛﹶﺎﻥﹶ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹸﻞ ﺇﻟﱠﺎ ‪‬‬ ‫ﺻ ‪‬ﻮ ِ‬
‫ﺍﹾﻟﻤ‪‬ﺎ َﺀ ؛ ﺇﻣ‪‬ﺎ ِﺑ ِﻤﹾﺜ ِﻞ ‪‬‬
‫‪١٨٩‬‬
‫ﻑ ﹶﺃ ﱠﻥ ﺻ‪‬ﺎ ِﺣ‪‬ﺒ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﻧ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻩ "‪.‬‬ ‫ﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﰒ ﻳﺴﺘﺪﻝ ﺑﺒﻌﺾ ﺍﳊﻜﺎﻳﺎﺕ ﻓﻴﻘﻮﻝ‪ ":‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ِﺣﻜﹶﺎ‪‬ﻳ ﹲﺔ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ‪‬ﺟ‪‬ﻴﺸ‪‬ﺎ ﹶﻓﺠ‪‬ﺎ َﺀ‬
‫ﺨ‪‬ﺒ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ِ :‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻳ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ؟‬‫ﻉ ﺍﹾﻟ ‪‬‬‫ﺶ ‪‬ﻭﺷ‪‬ﺎ ‪‬‬ ‫ﺠ‪‬ﻴ ِ‬ ‫ﺺ ‪‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﺑِﺎ ‪‬ﻧِﺘﺼ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬‬ ‫‪‬ﺷ ‪‬‬
‫ﺠ ‪‬ﻦ‬
‫ﺖ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﺫﹶﺍ ‪‬ﻙ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻬ‪‬ﻴﹶﺜ ِﻢ ‪‬ﺑﺮِﻳ ‪‬ﺪ ﺍﹾﻟ ِ‬
‫ﺖ ‪‬ﻭ ﹶﻛ ‪‬ﻴ ‪‬‬ ‫ﺻ ﹶﻔ‪‬ﺘ ‪‬ﻪ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺺ ِ‬ ‫ﺨ ‪‬‬ ‫ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺷ ‪‬‬
‫ﻚ ِﺑﹶﺄﻳ‪‬ﺎ ِﻡ "‪،١٩١‬ﻭﻳﻀﺮﺏ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻓﻴﻘﻮﻝ‪":‬‬ ‫‪ ١٩٠‬ﻭ ‪‬ﺳ‪‬ﻴﺠِﻲ ُﺀ ‪‬ﺑﺮِﻳ ‪‬ﺪ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ِﻥ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬ﺪﺛﹸﻮ ﹶﻥ ِﺑ ِﻪ‪،‬ﹶﻓِﺈ ﱠﻥ‬
‫ﺱ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺝ ﹶﻓ‪‬ﻴﺮ‪‬ﻯ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺘ ‪‬ﻤ ‪‬ﻪ ﺇﻳ‪‬ﺎ ‪‬ﻩ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺱ ِﺑﹶﺄ ‪‬ﻣ ٍﺮ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﺾ ﺍﻟﻨ‪‬ﺎ ِ‬‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫‪١٩٢‬‬
‫ﺱ"‬‫ﺨِﺒ ‪‬ﺮ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺠ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺍﹾﻟ ِ‬
‫ﻭﺧﻼﺻﺔ ﺭﺃﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳉﻦ ﺍﳌﺆﻣﻦ ﺣﻴﺚ ﻳﻘﻮ ﹸﻝ‪:‬‬
‫ﺨﺪ‪‬ﺍ ‪‬ﻡ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ – ﻋﻠﻴ ِﻪ ﺍﻟـﺴ‪‬ﻼ ‪‬ﻡ‪-‬‬ ‫ﺸِﺒ ‪‬ﻪ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬‬ ‫ﺠ ‪‬ﻦ ﻓِﻲ ﺍﻟﹾ ‪‬ﻤﺒ‪‬ﺎﺣ‪‬ﺎ ِ‬ ‫ﺨ ِﺪﻣ‪‬ﻮ ﹶﻥ ﺍﹾﻟ ِ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫" ‪‬ﻭﹶﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺼ ﹾﻞ‬
‫ﺠ ‪‬ﻦ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺤ‪‬ـ ‪‬‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ِ‬ ‫ﺕ ﹶﻟ ‪‬ﻪ ﺍﹾﻟِﺈ‪‬ﻧ ‪‬‬‫ﺨ ‪‬ﺮ ‪‬‬‫ﹶﻟ ِﻜ ‪‬ﻦ ﹸﺃ ‪‬ﻋ ِﻄ ‪‬ﻲ ‪‬ﻣ ﹾﻠﻜﹰﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﹶﺄ ‪‬ﺣ ِﺪ ‪‬ﺑﻌ‪ ‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺠ ‪‬ﻦ‬‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇ ﱠﻥ ِﻋ ﹾﻔﺮِﻳﺘ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺖ ِﻟ‪‬ﻴ ﹾﻘ ﹶﻄ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ِﻌ ﹾﻔ ِﺮﻳ ‪‬‬
‫ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ‪،‬ﻭ‪‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻟﻤ‪‬ﺎ ‪‬ﺗ ﹶﻔﱠﻠ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺭ‪‬ﺑ ﹶﻄ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ‬
‫ﻼﺗِﻰ‪،‬ﹶﻓﹶﺄ ‪‬ﻣ ﹶﻜ‪‬ﻨﻨِﻰ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ‪‬ﺗ ‪‬ﻪ‪،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺻﹶ‬‫ﺖ ﺍﹾﻟﺒ‪‬ﺎ ِﺭ ‪‬ﺣ ﹶﺔ ِﻟ‪‬ﻴ ﹾﻘ ﹶﻄ ‪‬ﻊ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬‬
‫‪‬ﺗ ﹶﻔﱠﻠ ‪‬‬

‫‪ - ١٨٨‬ﻗﻠﺖ‪:‬ﻃﺎﳌﺎ ﺃ‪‬ﺎ ﻛﺮﺍﻣﺔ ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﺔ ﺧﺮﻕ ﻟﻠﻌﺎﺩﺓ ‪ ،‬ﻓﻬﻞ ﻳﻌﺠﺰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺇﻳﺼﺎﻝ ﺻﻮﺕ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ‬
‫ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﺩﻭﻥ ﻭﺳﺎﺋﻂ ؟!! ﻓﻬﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻓﻴﻪ ﻧﻈﺮ ‪ ،‬ﻷﻧﻪ ﻳﻜﺎﺩ ﳝﻨﻊ ﺍﻟﻜﺮﺍﻣﺔ ‪.‬‬
‫‪ -١٨٩‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﻗﺎﺋﻖ ﺍﻟﺘﻔﺴﲑ‪،‬ﺝ ‪ ٢‬ﺹ ‪.١٤١ – ١٣٩‬‬
‫‪ - ١٩٠‬ﻋﺜﻴﻢ ﺍﳉﲏ‪:‬ﻟﻪ ﺫﻛﺮ ﰲ ﺍﻟﻔﺘﻮﺡ ﻗﺎﻝ‪:‬ﺑﻴﻨﻤﺎ ﺭﺟﻞ ﺑﺎﻟﻴﻤﺎﻣﺔ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ‪‬ﺎﻭﻧﺪ ﻣﺮ ﺑﻪ ﺭﺍﻛﺐ ﻓﻘﺎﻝ‪:‬ﻣـﻦ ﺃﻳـﻦ‬
‫ﻗﺎﻝ‪:‬ﻣﻦ ‪‬ﺎﻭﻧﺪ ﻭﻗﺪ ﻓﺘﺢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺎﻥ ﻭﺍﺳﺘﺸﻬﺪ ﻓﺄﺗﻰ ﻋﻤﺮ ﻓﺄﺧﱪﻩ ﻓﻘﺎﻝ‪:‬ﺻﺪﻕ ﻭﺻﺪﻗﺖ ﻫﺬﺍ ﻋﺜﻴﻢ ﺑﺮﻳﺪ ﺍﳉـﻦ ﺭﺃﻯ‬
‫ﺑﺮﻳﺪ ﺍﻹﻧﺲ ﰒ ﻭﺭﺩ ﺍﳋﱪ ﺑﺬﻟﻚ ﺑﻌﺪ ﺃﻳﺎﻡ ﻭﲰﻲ ﻓﺘﺢ ‪‬ﺎﻭﻧﺪ ﻓﺘﺢ ﺍﻟﻔﺘﻮﺡ‪.‬ﺍﻹﺻﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٢٤١‬‬
‫ﻭﺫﻛﺮﻩ ﺳﻴﻒ ﰲ ﺍﻟﻔﺘﻮﺡ ﺍﳌﻨﺘﻈﻢ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪.(٢٢‬‬
‫‪ -١٩١‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﻗﺎﺋﻖ ﺍﻟﺘﻔﺴﲑ‪،‬ﺝ ‪ ٢‬ﺹ ‪.١٤١ – ١٣٩‬‬
‫‪ -١٩٢‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﻗﺎﺋﻖ ﺍﻟﺘﻔﺴﲑ‪،‬ﺝ ‪ ٢‬ﺹ ‪.١٤١ – ١٣٩‬‬

‫‪٦٦‬‬
‫ﺕ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﹶﺃﺧِﻰ ﺳ‪‬ـﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‬
‫ﺠ ِﺪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﻛﻠﱡ ﹸﻜ ‪‬ﻢ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺴِ‬
‫ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺳﻮ‪‬ﺍﺭِﻯ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺨ ِﺪ ‪‬ﻡ‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﺐ ﻟِﻰ ‪‬ﻣ ﹾﻠﻜﹰﺎ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻰ َﻷ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺪِﻯ ‪ .‬ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ ﺧ‪‬ﺎ ِﺳﺌﹰﺎ "‪،١٩٣‬ﹶﻓﻠﹶـ ‪‬ﻢ ﻳ‪‬ـ ‪‬‬ ‫ﺏ ‪‬ﻫ ‪‬‬ ‫‪‬ﺭ ‪‬‬
‫ﺻﻠﹰﺎ ؛ ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺇﻟﹶﻰ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭ‪‬ﺑﱠﻠ ‪‬ﻐﻬ‪‬ـ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ـﺎﹶﻟ ﹶﺔ‬ ‫ﺠ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﺍﹾﻟ ِ‬
‫ﺲ ‪ .‬ﻭﹶﺍﱠﻟﺬِﻱ ﺃﹸﻭِﺗ‪‬ﻴ ‪‬ﻪ
ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣﻤ‪‬ﺎ ﺃﹸﻭِﺗ‪‬ﻴ ‪‬ﻪ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ؛ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺍﺳ‪‬ـ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹶﻞ‬ ‫‪‬ﻭﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ ﺑِﺎﹾﻟِﺈ‪‬ﻧ ِ‬
‫ﺽ ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻊ ﺇﹶﻟ‪‬ﻴ ِﻪ‬
‫ﺲ ﻓِﻲ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﺎ ‪‬ﺩِﺗ ِﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ﻟﹶﺎ ِﻟ ‪‬ﻐ ‪‬ﺮ ِ‬ ‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﻟﹾِﺈ‪‬ﻧ ‪‬‬‫ﺍﹾﻟ ِ‬
‫ﺐ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎِﺗ ِﻪ‪،‬ﻭ‪‬ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮﻟﹰﺎ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻧِﺒﻴ‪‬ـﺎ‬ ‫ﺇﻟﱠﺎ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻃﹶﻠ ‪‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ‬ ‫ﻒ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎ ُﺀ ‪‬ﻣﻠﹸﻮ ‪‬ﻙ‪ ،‬ﻭِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﻋِﻴـﺴ‪‬ﻰ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫‪‬ﻣِﻠﻜﹰﺎ‪١٩٤،‬ﻓﺪ‪‬ﺍﻭ‪‬ﺩ ‪‬ﻭ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ‪‬ﻭﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﲔ‪ ،‬ﻭ ﹶﻛِﺜ ‪‬ﲑ‬
‫ﺏ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ‪‬ﺑﺮ‪‬ﺍ ِﺭ ﹶﺃ ‪‬‬
‫ﲔ ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺮِﺑ ‪‬‬
‫ﻀ ِﻞ ﺍﻟﺴ‪‬ﺎِﺑ ِﻘ ‪‬‬
‫ﻀ ﹸﻞ ﹶﻛ ﹶﻔ ‪‬‬
‫‪‬ﺭ ‪‬ﺳ ﹲﻞ ‪‬ﻋﺒِﻴ ‪‬ﺪ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ‪‬ﻭ ﹶﻛِﺜ ‪‬ﲑ ﻣِـ ‪‬ﻦ ﹶﺃﻫ‪‬ـ ِﻞ‬ ‫ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺮ‪‬ﻯ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻌﺠ‪‬ﺎِﺋﺐ‪ ‬ﺍﹾﻟﺨ‪‬ﺎ ِﺭﹶﻗ ﹶﺔ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻘ ‪‬ﺪ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻛﺮ‪‬ﺍﻣ‪‬ﺎ ِ‬
‫ﺕ ﺍﹾﻟﺨ‪‬ﺎ ِﺭﹶﻗ ِﺔ ‪‬ﻭﻣ‪‬ﺎ ِﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ‬
‫ﲔ ﻓِﻲ ﺍﻟﹾﺂﻳ‪‬ﺎ ِ‬ ‫ﺤ ‪‬‬‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬‫ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ ﻭ‪‬ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺏ‬
‫ﲔ ‪‬ﻭﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘ‪‬ـﺎ ِ‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬‫ﺤ ‪‬ﺮ ِﺓ ﻭ‪‬ﺍﹾﻟ ﹸﻜﻬ‪‬ﺎ ِﻥ ﻭ‪‬ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺴ‪‬‬ ‫ﻚ ‪ِ -‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻕ ِﺟﻨ‪‬ـﺴ‪‬ﺎ ﻭ‪‬ﺍﺣِـﺪ‪‬ﺍ‬ ‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ﺍﹾﻟﺨ‪‬ـﻮ‪‬ﺍ ِﺭ ‪‬‬ ‫ﲔ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ‪ ،‬ﹶﻓ ‪‬‬‫ﻀﻠﹶﺎ ِﻝ ِﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﺍ ِﺧِﻠ ‪‬‬ ‫ﻉ ﻭ‪‬ﺍﻟ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟِﺒ ‪‬ﺪ ِ‬
‫ﺖ ِﺑ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﻯ ﺍﻟ‪‬ﻨﺒ‪‬ـ ‪‬ﻮ ِﺓ ﻭ‪‬ﺍﻟِﺎﺳ‪‬ـِﺘ ‪‬ﺪﻟﹶﺎ ِﻝ ِﺑﻬ‪‬ـﺎ‬
‫ﺠ ‪‬ﺰ ﹰﺓ ﺇﺫﹶﺍ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ‪‬ﻧ ‪‬‬
‫‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﹸﻛﱡﻠﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ِ‬
‫‪١٩٥‬‬
‫ﺤﺪ‪‬ﻱ ِﺑ ِﻤﹾﺜِﻠﻬ‪‬ﺎ "‪.‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻗﻠﺖ‪:‬‬
‫ﺐ‪،‬ﻭﺑﲔ‬
‫ﺡ‪،‬ﻭﰲ ﺍﳌﺴﺘﺤﺒﺎﺕ ﻣـﺴﺘﺤ ‪‬‬
‫ﻟﻘﺪ ﺃﺛﺒﺖ ﰲ ﻛﻼﻣﻪ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳉﻦ ﰲ ﺍﳌﺒﺎﺣﺎﺕ ﻣﺒﺎ ‪‬‬
‫ﺃﻥ ﺍﻟﺬﻱ ﺃﻭﺻﻞ ﺻﻮﺕ ﻋﻤﺮ ﻫﻮ ﺃﺣﺪ ﺻﺎﳊﻲ ﺍﳉ ‪‬ﻦ !‬
‫‪١٩٦‬‬
‫ﻭﻫﻮ ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻮﺳﻂ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻠﻔﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ‪.‬‬

‫‪ - ١٩٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.(٤٨٠٨ ، ٣٢٨٤ ، ١٢١٠ ، ٤٦١، ٣٤٢٣)،‬‬

‫ﻚ ﻣ‪‬ـﺎ‬ ‫ﻚ ‪‬ﻳ‪‬ﻨ ِﺰ ﹸﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ‪ِ:‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤﹶﻠ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻣﹶﻠ ‪‬‬‫ﺲ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﹶﻓ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫‪ - ١٩٤‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ‪‬ﺟﹶﻠ ‪‬‬
‫ﻚ ﹶﺃﻭ ‪‬ﻋﺒ‪‬ﺪﹰﺍ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ﻗﹶﺎ ﹶﻝ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ‬ ‫ﺠ ‪‬ﻌﹸﻠ ‪‬‬
‫ﻚ ﹶﺃﹶﻓ ‪‬ﻤﻠﹶﻜﹰﺎ ‪‬ﻧِﺒﻴ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠﻨِﻰ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ‪‬ﻨ ﹸﺬ ‪‬ﻳ ‪‬ﻮ ِﻡ ‪‬ﺧِﻠ ‪‬ﻖ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‪ .‬ﻗﹶﺎ ﹶﻝ » ‪‬ﺑ ﹾﻞ ‪‬ﻋﺒ‪‬ﺪﹰﺍ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ «‪ .‬ﻣﺴﻨﺪ ﺃﲪﺪ‪ ،(٧٣٥٩)،‬ﺻﺤﻴﺢ‪.‬‬ ‫ﻚ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬‫ﺿ ‪‬ﻊ ِﻟ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫‪‬ﺗﻮ‪‬ﺍ ‪‬‬
‫‪ ١٩٥‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﻗﺎﺋﻖ ﺍﻟﺘﻔﺴﲑ‪،‬ﺝ ‪ ٢‬ﺹ ‪ .١٤١ – ١٣٩‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‪،‬ﺝ ‪ ١١‬ﺹ ‪. ٣٠٧‬‬
‫‪ ١٩٦‬ﺍﻧﻈﺮ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻨـﺪ ﺍﻟـﺴﻠﻔﻴﺔ ﺍﳌﻌﺎﺻـﺮﺓ ﻭﺃﻥ ﺍﻟﻘـﻮﻝ ﺑـﺎﻟﺘﺤﺮﱘ ﻟـﻴﺲ ﻗـﻮﻝ ﻋﺎﻣـﺔ ﺍﻟـﺴﻠﻔﻴﺔ )‬
‫‪ ،http://www.alraqi.org/?page_id=٩٩:(٢٠٠٨/٠٥/١٢‬ﻭﻗﺪ ﺃﺟﺎﺯ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺍﻟﺘﻌﺎﻣﻞ ﻣـﻊ‬

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 ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﺎﻟﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﺸﻴﻘﺢ‪:‬‬
‫"ﺍﻻﺳﺘﻌﺎﻧ ﹸﺔ ﺑﺎﳉ ‪‬ﻦ ﻗﺴﻤﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻟﻘﺴ ‪‬ﻢ ﺍﻷﻭ ﹸﻝ‪:‬ﺃﻥ ﻳﺴﺘﻌﲔ ‪‬ﻢ ﰲ ﺃﻣﻮﺭ ﳏﺮﻣﺔ‪،‬ﻓﺈﻥ ﻫﺬﺍ ﳏﺮﻡ‪،‬ﻛﻤﺎ ﻟﻮ ﺍﺳﺘﻌﺎﻥ ‪‬ﻢ ﻋﻠـﻰ‬
‫ﺇﻳﺬﺍﺀ ﺍﻟﻨﺎﺱ ﰲ ﺃﺑﺪﺍ‪‬ﻢ ﺃﻭ ﺃﻋﺮﺍﺿﻬﻢ ﺃﻭ ﺃﻣﻮﺍﳍﻢ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﻳﺴﺘﻌﲔ ‪‬ﻢ ﰲ ﺃﻣﻮﺭ ﻣﺸﺮﻭﻋﺔ‪،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﺸﺮﻭﻉ ﻭﻻ ﺣﺮﺝ ﻓﻴـﻪ‪،‬ﻛﻤﺎ‬
‫ﻟﻮ ﺍﺳﺘﻌﺎﻥ ‪‬ﻢ ﰲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪:‬ﺃﻥ ﻳﺴﺘﻌﲔ ‪‬ﻢ ﰲ ﺃﻣﻮﺭ ﻣﺒﺎﺣﺔ‪،‬ﻛﻔﻘﺪﺍﻥ ﺿﺎﻟﺔ ﻭﺍﻟﺒﺤـﺚ ﻋﻨـﻬﺎ ﻓﺈﻧـﻪ‬
‫ﻣﺒﺎﺡ‪،‬ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ‪،‬ﳌﺎ ﻓﻘـﺪﻭﺍ ﻋﻤـﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪،‬ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺍﻣﺮﺃﺓ ﳍﺎ ﺭﺋ ‪‬ﻲ ﻣﻦ ﺍﳉﻦ‪،‬ﻓﺬﻫﺒﻮﺍ ﺇﻟﻴﻬـﺎ ﻭﺃﻣﺮﻭﻫـﺎ ﺃﻥ‬
‫ﺗﺴﺄﻝ ﻫﺬﺍ ﺍﳉﻦ ﻋﻦ ﻣﻜﺎﻥ ﻋﻤﺮ‪،‬ﻓﺄﺭﺷﺪ ﺇﱃ ﺃﻧﻪ ﻳﺴﻢ ﺇﺑﻞ ﺍﻟﺼﺪﻗﺔ‪،‬ﻫﺬﺍ ﺫﻛـﺮﻩ ﺑﻌـﺾ‬
‫ﺐ ﺃﻥ ﻳﻘـﻮﻡ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ‪،‬ﻛﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﺭﲪﻪ ﺍﷲ‪،‬ﻟﻜﻦ ﻻ ﻳـﺴﺘﺤ ‪‬‬
‫ﺍﻟﻨﺎﺱ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ؛ ﻷﻥ ﻏﻠﺒﺔ ﺍﳉﻬﻞ ﻭﻗﻠﺔ ﺍﻟﻌﻠﻢ‪،‬ﺟﻌﻠﺖ ﺍﻟﻨﺎﺱ ﺗﺘﻮﺳﻊ ﰲ ﻫﺬﻩ ﺍﻷﻣـﻮﺭ‬
‫ﺣﱴ ﺧﺮﺟﻮﺍ ﻋﻦ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻟﺬﺍ ﻓﻼ ﺑ ‪‬ﺪ ﻋﻨﺪ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳉﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ‪،‬ﻭﺍﺳﺘﺸﺎﺭ‪‬ﻢ ﰲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﻛﻴﻔﻴﺘﻬﺎ ﻭﰈ ﺗﻜﻮﻥ ﻭﳓﻮ ﺫﻟﻚ‪،‬ﺣﱴ ﻻ ﻳﻘﻊ ﻓﻴﻤﺎ ﺣﺮ‪‬ﻡ‬
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‫ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻏﲑﻩ"‪.‬‬

‫ﺍﳉﻦ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺒﺎﺣﺔ ﻭﺍﻟﻮﺍﺟﺒﺔ ﺷﺮﻋﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ ﻣـﺴﻠﻤﺎ ﺻـﺎﳊﺎ ﻋﻤـﻼ ﺑﻔﺘـﻮﻯ ﻻﺑـﻦ ﺗﻴﻤﻴـﺔ ﻳﺮﲪـﻪ ﺍﷲ‪).‬‬
‫‪ ،http://www.ibnothaimeen.com/all/noor/article_٦٩٤.shtml:(٢٠٠٨/٠٥/١٢‬ﻭﻛﺬﻟﻚ )‬
‫‪، http://www.ibnothaimeen.com/all/noor/article_٨٠٠.shtml ( ٢٠٠٨/٠٥/١٢‬ﻭﻛﺬﻟﻚ‬
‫ﺃﺟﺎﺯ ﺍﻟﺸﻴﺦ ﻣﻘﺒﻞ ﺍﻟﻮﺍﺩﻋﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ ﺻﺎﳊﲔ ﻣﺴﻠﻤﲔ‪ .‬ﻛﺘﺎﺏ ﻏﺎﺭﺓ ﺍﻷﺷﺮﻃﺔ ﻋﻠـﻰ ﺃﻫـﻞ ﺍﳉﻬـﻞ‬
‫ﻭﺍﻟﺴﻔﺴﻄﺔ‪ ،‬ﺝ‪ ٢‬ﺹ ‪ ،٢٣٧ - ٢٣٦‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﳊﺮﻡ‪.‬‬
‫‪ ١٩٧‬ﻣﻮﻗﻊ ﺍﻟﺸﻴﺢ ﺍﳌﺸﻴﻘﺢ ‪ ،‬ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ‪ ،٢٥٥٣٠ :‬ﺗـﺎﺭﻳﺦ ﺍﻟﻔﺘـﻮﻯ ‪٢٨/٤/١٤٢٩ ،‬ﻫــ‪) ، ٢٠٠٨-٠٥-٠٤‬‬
‫‪:( ٢٠٠٨/٠٥/١٣‬‬
‫‪http://www.almoshaiqeh.com/index.php?option=com_ftawa&task=view&id‬‬
‫‪=٢٥٥٣٠&catid=&Itemid=٣٥‬‬

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‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺴﻦ ﺣﺒﻨﻜﻪ ﺍﳌﻴﺪﺍﱐ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ ":-‬ﻭﻟﻴﺲ ﺑﺒﻌﻴﺪ ﺃﻥ ﻳﻮﺟـﺪ ﰲ‬
‫ﺍﳉﻦ ﻛﺬﺍﺑﻮﻥ‪،‬ﻭﻗﺪ ﺃﺛﺒﺖ ﺍﷲ ﺃﻥ ﻣﻨﻬﻢ ﺍﻟﻌﺼﺎﺓ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﺼ ‪‬ﺢ ﺍﻟﺜﻘﺔ‬
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‫ﺑﺸﻲﺀ ﻣﻦ ﺃﺧﺒﺎﺭﻫﻢ‪،‬ﻻﻧﻌﺪﺍﻡ ﻣﻘﺎﻳﻴﺲ ﲢﺪﻳﺪ ﺍﻟﺼﺎﺩﻗﲔ ﻭﺍﻟﻜﺎﺫﺑﲔ ﻓﻴﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ "‪.‬‬
‫ﻆ ﺃﻥ ﺍﳌﺴﺎﻟﺔ ﻣﻮﺿﻊ ﺧﻼﻑ ﻛﺒﲑ‪،‬ﻭﻟﻴﺴﺖ ﳏﺮﻣـﺔ‪،‬ﻛﻤﺎ ﺫﻛـﺮ ﰲ ﺍﳌﻮﺳـﻮﻋﺔ‬
‫ﺖ‪ :‬ﻧﻼﺣ ﹸ‬
‫ﻗﻠ ‪‬‬
‫ﺴﻠﻔﻴﺔ‪،‬ﻟﻴﺲ ﺇﻻ‪،‬ﻭ‪‬ﺬﻩ ﺍﻟﻨﻘﻮﻝ ﻳﻈﻬﺮ ﺃ‪‬ـﺎ ﺧﻼﻓﻴـﺔ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ‪،‬ﺣﻴﺚ ﻋﺰﻭﺍ ﺫﻟﻚ ﻟﺒﻌﺾ ﺃﺋﻤﺔ ﺍﻟ ‪‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﺍﳉﻮﺍﺯ ﻭﻟﻜﻦ ﺑﺸﺮﻭﻁ ‪.‬‬
‫ﺽ ﻓﹶﻼ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴﻨ‪‬ﺎ ِﺩ‪:‬ﻳ‪‬ـﺎ‬
‫ﺖ ﺩ‪‬ﺍ‪‬ﺑ ﹸﺔ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺭ ِ‬
‫ﻭﺍﻟﺬﻱ ﺃﺭﺍ ‪‬ﻩ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻣ ‪‬ﺮ ﻣﻦ ﻗﺒﻞ " ﺇﺫﺍ ﺍ‪‬ﻧ ﹶﻔﹶﻠ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻪ‬
‫ﺤﺒِـ ‪‬‬‫ﺽ ﺣ‪‬ﺎﺿِـﺮ‪‬ﺍ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ‪،‬ﺍ ‪‬ﺣِﺒﺴ‪‬ﻮﺍ ‪‬ﻋﹶﻠ ‪‬ﻲ‪،‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﺍ ‪‬ﺣِﺒﺴ‪‬ﻮﺍ ‪‬ﻋﹶﻠ ‪‬ﻲ‪،‬ﹶﻓِﺈ ﱠﻥ ِﻟﱠﻠ ِﻪ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‪ ".‬ﺗﺸﻤ ﹸﻞ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ‪،‬ﺑﻞ ﻭﻏﲑﻫﻢ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻓﺎﻟﻜ ﱡﻞ ﻋﺒﻴـﺪﻩ‬
‫ﻓﻬﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﺴﺨﲑﻫﻢ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻋﻨﺪ ﺣﺎﺟﺘﻬﻢ ﻟﺬﻟﻚ‪ .‬ﺣﻴﺚ ﳚﻮﺯ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲞﻠـﻖ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺇﻧﺴﺎ ﻛﺎﻧﻮﺍ ﺃﻡ ﺟﻨﺎ ﺃﻡ ﻣﻼﺋﻜﺔ ﺃﻭ ﺣﱴ ﺣﻴﻮﺍﻧﺎ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺧـﱪ ﺳـﻔﻴﻨﺔ‬
‫ﻑ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ‪،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧ‪‬ـﺎ‬
‫ﺕ ‪‬ﺳﻔِﻴ‪‬ﻨ‪‬ﺘﻨ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻧ ‪‬ﻌ ِﺮ ِ‬ ‫ﺴ ‪‬ﺮ ‪‬‬ ‫ﺤ ِﺮ‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻜ ‪‬‬‫ﺖ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺍﻟﺼﺤﺎﰊ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺳﻔِﻴ‪‬ﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬ ‫ﺖ‪:‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺳﻔِﻴ‪‬ﻨ ﹸﺔ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺕ ِﻣ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺻﺤ‪‬ﺎﺑِﻲ ﹶﻓ ‪‬ﺪ‪‬ﻧ ‪‬ﻮ ‪‬‬ ‫ﺽ ﹶﻟﻨ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﺘﹶﺄ ‪‬ﺧ ‪‬ﺮ ﹶﺃ ‪‬‬ ‫ﺑِﺎﹾﻟﹶﺄ ‪‬ﺳ ِﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﻱ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﻭﹶﻗ ﹶﻔﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ‪‬ﻨﺤ‪‬ﻰ ‪‬ﻭ ‪‬ﺩﹶﻓ ‪‬ﻌﻨِﻲ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ‬ ‫ﺿﹶﻠ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ‪،‬ﹶﻓ ‪‬ﻤﺸ‪‬ﻰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫
‪ -‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬‬
‫ﺕ‬
‫ﺴ ‪‬ﺮ ‪‬‬ ‫ﺤ ِﻮ ِﻩ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶـﺎ ﹶﻝ‪:‬ﻓﹶﺎ‪‬ﻧﻜﹶـ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﺩ ‪‬ﻋﻨ‪‬ﺎ ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﹾﻟ‪‬ﺒﺰ‪‬ﺍ ‪‬ﺭ‪،‬ﻭ‪‬ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ِﺑ‪‬ﻨ ‪‬‬
‫‪‬ﻳﺮِﻳﻨِﻲ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ‪،‬ﹶﻓ ﹶﻈ‪‬ﻨ‪‬ﻨ ‪‬‬
‫ﺡ ﻓِـﻲ ﹶﺃ ‪‬ﺟﻤ‪‬ـ ٍﺔ ﻓِﻴﻬ‪‬ـﺎ‬ ‫ﺖ ﹶﻟ ‪‬ﻮﺣ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃﹾﻟﻮ‪‬ﺍ ِﺣﻬ‪‬ﺎ ﹶﻓ ﹶﻄ ‪‬ﺮ ‪‬ﺣﻨِﻲ ﺍﻟﻠﱠـ ‪‬ﻮ ‪‬‬
‫ﺖ ﻓِﻴﻬ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﺮ ِﻛ‪‬ﺒ ‪‬‬
‫‪‬ﺳﻔِﻴ‪‬ﻨﺘِﻲ ﺍﱠﻟﺘِﻲ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺙ‪،‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺳﻔِﻴ‪‬ﻨ ﹸﺔ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﻓ ﹶﻄ ﹾﺄﻃﹶـﹶﺄ‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺳ ‪‬ﺪ‪،‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹶﻞ ِﺇﹶﻟ ‪‬ﻲ ‪‬ﻳﺮِﻳ ‪‬ﺪﻧِﻲ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪١٩٩‬‬
‫‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ‪‬ﻭﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ِﺇﹶﻟ ‪‬ﻲ ﹶﻓ ‪‬ﺪﹶﻓ ‪‬ﻌﻨِﻲ ِﺑ ِﻤ‪‬ﻨ ﹶﻜِﺒ ِﻪ" ‪.‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ‬
‫ﻱ ﺷﺮﻙ ﺇﻻ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺍﻟﺪﺍﻋﻲ ﺃ‪‬ﻢ ﻳﻨﻔﻌﻮﻥ ﺃﻭ ﻳﻀﺮﻭﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻣـﻦ ﺩﻭﻥ ﺍﷲ‬‫ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺃ ‪‬‬
‫ﺗﻌﺎﱃ‪،‬ﻭﻫﺬﺍ ﻻ ﻳﻘﻮﻟﻪ ﻣﺴﻠ ‪‬ﻢ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪.‬‬

‫‪ ) - ١٩٨‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺳﺴﻬﺎ ‪٠ (٢٩٠ -‬‬

‫‪ - ١٩٩‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ )‪ (٣٨٣٨‬ﻭﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ)‪ (٢٢٩٣‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) ‪ ( ١٥٩٧٢‬ﻭ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭﱢﺛﻘﹸﻮﺍ ‪ .‬ﻗﻠﺖ‪:‬ﻭﻫﻮ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ‬

‫‪٦٩‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﱯ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻣﺎ ﺃﺭﺍﺩ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬـﺎ ﺃﻥ ﻳﻔﻌﻠـﻮﺍ ﺍﻟﻔﺎﺣـﺸﺔ‬
‫ﺑﻀﻴﻮﻓﻪ‪،‬ﻓﻤﺎﺫﺍ ﻗﺎﻝ ؟ ﻟﻘﺪ " ﹶﻗﺎ ﹶﻝ ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﻟِﻲ ِﺑ ﹸﻜ ‪‬ﻢ ﹸﻗ ‪‬ﻮ ﹰﺓ ﹶﺃ ‪‬ﻭ ﺁﻭِﻱ ِﺇﻟﹶﻰ ‪‬ﺭ ﹾﻛ ٍﻦ ‪‬ﺷﺪِﻳ ٍﺪ" )ﻫﻮﺩ‪. (٨٠:‬‬
‫ﻓﻬﻞ ﻛﺎﻧﺖ ﻗﻮﺓ ﺍﷲ ﺗﻌﺎﱃ ﻏﺎﺋﺒﺔ ﻋﻨﻪ ؟!! ﻣﻌﺎﺫ ﺍﷲ‪،‬ﻓﺪ ﱠﻝ ﻗﻮﻟـﻪ ﻋﻠـﻰ ﺟـﻮﺍﺯ ﺍﻻﺳـﺘﻌﺎﻧﺔ‬
‫ﻼ‪.‬‬ ‫ﺑﺎﳌﺨﻠﻮﻗﺎﺕ‪،‬ﻭﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺃﺻ ﹰ‬
‫ﺖ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ "‪،‬ﻓﺎﳊ ‪‬ﻖ ﺃﻥ ﻫـﺬﺍ‬
‫ﺖ ﻓﹶﺎ ‪‬ﺳﹶﺄ ِﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫ﻭﺃ ‪‬ﻣﺎ ﺍﻟﺘﻌﻠ ‪‬ﻖ ﲝﺪﻳﺚ‪ِ ":‬ﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻟﻴﺲ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﲟﺎ ﺳﻮﻯ ﺍﷲ ﻛﻤﺎ ﻳﻔﻴـﺪﻩ‬
‫ﻇﺎﻫﺮ ﻟﻔﻈﻪ‪،‬ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳋﲑ ﻋﻠﻰ ﻳ ِﺪ ﺍﻷﺳـﺒﺎﺏ‬
‫ﻓﻬﻮ ﻣﻦ ﺍﷲ‪،‬ﻭﺍﻷﻣ ‪‬ﺮ ﺑﺎﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﻌﻤﺔ ﻋﻠﻰ ﻳ ِﺪ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﻓﻬـﻮ ﻣـﻦ ﺍﷲ‬
‫ﺕ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺄﺣﺪ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‪،‬ﻭﻻﺑﺪ ﻟﻚ ﻣﻨـﻬﺎ ﻓﺎﺟﻌـﻞ ﻛـﻞ‬ ‫ﻭﺑﺎﷲ‪،‬ﻓﺎﳌﻌﲎ‪:‬ﻭﺇﺫﺍ ﺃﺭﺩ ‪‬‬
‫ﺐ ﺟ ﱠﻞ ﺟﻼﹸﻟﻪ‪،‬ﻭﻻ ﺗﻜﻦ ﳑﻦ‬
‫ﺏ ﻋﻦ ﺭﺅﻳﺔ ﺍﳌﺴ‪‬ﺒ ِ‬
‫ﻚ ﺍﻷﺳﺒﺎ ‪‬‬
‫ﺍﻋﺘﻤﺎﺩﻙ ﻋﻠﻰ ﺍﷲ ﻭﺣﺪﻩ ﻭﻻ ﲢﺠﺒﻨ ‪‬‬
‫ﻳﻌﻠﻤﻮﻥ ﻇﺎﻫﺮﹰﺍ ﻣﻦ ﻫﺬﻩ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﺮﺗﺐ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪،‬ﻭﻫﻢ‬
‫ﻋﻦ ﺍﻟﺬﻱ ﺭﺑﻂ ﺑﻴﻨﻬﺎ ﻏﺎﻓﻠﻮﻥ ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪،‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ‬
‫ﺸ ‪‬ﻰ ٍﺀ‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮ ‪‬ﻙ ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮ ‪‬ﻙ ﺑِ ‪‬‬‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻭ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃﻥﱠ ﺍ ُﻷ ‪‬ﻣ ﹶﺔ ﹶﻟ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ‬‫ﻀﺮ‪‬ﻭ ‪‬ﻙ ِﺇ ﱠﻻ ِﺑ ‪‬‬ ‫ﺸ ‪‬ﻰ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻀﺮ‪‬ﻭ ‪‬ﻙ ِﺑ ‪‬‬
‫ﻚ ‪‬ﻭﹶﻟ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬
‫ﻒ " ﻓﺄﺛﺒﺖ ﳍﻢ ﻛﻤﺎ ﻧﺮﻯ ﻧﻔﻌﹰﺎ ﻭﺿﺮﹰﺍ ﲟﺎ ﻛﺘﺒﻪ ﺍﷲ ﻟﻠﻌﺒﺪ‬ ‫ﺤ ‪‬‬ ‫ﺼ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻼ ‪‬ﻡ ‪‬ﻭ ‪‬ﺟ ﱠﻔ ِ‬ ‫ﺖ ﺍ َﻷ ﹾﻗ ﹶ‬
‫ﻚ ‪‬ﺭِﻓ ‪‬ﻌ ِ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺃﻭ ﻋﻠﻴﻪ ‪،‬ﻓﻬﺬﺍ ﻣﻨﻪ
ﻳﻮﺿﺢ ﻣﺮﺍﺩﻩ ‪.‬‬
‫ﻭﻛﻴﻒ ﻧﻨﻜﺮ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻐﲑﻩ‪،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻷﻣﺮ ‪‬ﺎ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟـﺴﻨﺔ‪،‬ﻗﺎﻝ‬
‫ﲔ " )‪ (٤٥‬ﺳـﻮﺭﺓ‬ ‫ﻼ ِﺓ ‪‬ﻭِﺇﻧ‪‬ﻬ‪‬ﺎ ﹶﻟﻜﹶـِﺒ ‪‬ﲑﹲﺓ ِﺇ ﱠﻻ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﺨ‪‬ﺎﺷِـ ِﻌ ‪‬‬ ‫ﺼﹶ‬ ‫ﺼ‪‬ﺒ ِﺮ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺗﻌﺎﱃ‪ ":‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻌِﻴﻨ‪‬ﻮﹾﺍ ﺑِﺎﻟ ‪‬‬
‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻭ ﺍﻟﻠﹼـ ِﻪ‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﺒﻘﺮﺓ‪،‬ﻭﻗﺎﻝ‪ ":‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﹾﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ﻣ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ‪‬ﻭﻣِﻦ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻬﻢ‪ ‬ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﺗ‪‬ﻨﻔِﻘﹸﻮﹾﺍ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ‬
‫ﻑ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ " )‪ (٦٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪.‬‬ ‫‪‬ﻳ ‪‬ﻮ ‪‬‬
‫ﻭﺣﻜﻲ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻗﻮﻟﻪ‪ ":‬ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﻣﻜﱠﻨ‪‬ﻲ ﻓِﻴ ِﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻓﹶـﹶﺄﻋِﻴﻨ‪‬ﻮﻧِﻲ ِﺑﻘﹸـ ‪‬ﻮ ٍﺓ‬
‫ﹶﺃ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺩﻣ‪‬ﺎ " )‪ (٩٥‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪،‬ﻭﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺻﻼﺓ ﺍﳋـﻮﻑ ﺍﻟﺜﺎﺑﺘـﺔ‬

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‫ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﺳﺘﻌﺎﻧﺔ ﺑﻌﺾ ﺍﳋﻠﻖ ﺑﺒﻌﺾ‪،‬ﻭﻛﺬﺍ ﰲ ﺃﻣﺮﻩ ﺗﻌﺎﱃ ﺍﳌـﺆﻣﻨﲔ ﺑـﺄﻥ‬
‫ﻳﺄﺧﺬﻭﺍ ﺣﺬﺭﻫﻢ ﻣﻦ ﻋﺪﻭﻫﻢ ‪.‬‬
‫ﻭﻛﺬﺍ ﰲ ﺗﺮﻏﻴﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ‪،‬ﻭﺍﻟﺘﻴـﺴﲑ‬
‫ﻋﻠﻰ ﺍﳌﻌﺴﺮ ﻭﺍﻟﺘﻔﺮﻳﺞ ﻋﻦ ﺍﳌﻜﺮﻭﺏ‪،‬ﻭﰲ ﺗﺮﻫﻴﺒﻪ ﻣﻦ ﺇﳘﺎﻝ ﺫﻟﻚ‪،‬ﻭﻫﻮ ﰲ ﺍﻟﺴﻨﺔ ﻛﺜﲑ‪،‬ﻣﺜﻞ ﻣﺎ‬
‫ﺴِﻠ ‪‬ﻤ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ‬
‫ﺴِﻠ ِﻢ ﹶﻻ ‪‬ﻳ ﹾﻈِﻠ ‪‬ﻤ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ ﹶﺃﺧ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺭﻭﻯ ﺳ‪‬ﺎِﻟ ٍﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻗﹶﺎ ﹶﻝ " ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ ِﺑﻬ‪‬ـﺎ‬
‫ﺴِﻠ ٍﻢ ﹸﻛ ‪‬ﺮﺑ‪ ‬ﹰﺔ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟ ِﺔ ﹶﺃﺧِﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﺮ ‪‬‬
‫‪٢٠٠‬‬
‫ﺴِﻠﻤ‪‬ﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ "‪.‬‬
‫ﺏ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮ ِ‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ
‪" :‬ﻭﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ " ‪..‬ﻓﺈﻧﻪ ﻻ ﻣﺴﺘﻤﺴﻚ ﻓﻴﻪ ﻭﻻ ﺩﻟﻴﻞ ﳌﻨﻊ ﺍﻟـﺴﺆﺍﻝ ﺃﻭ‬
‫ﺍﻟﺘﻮﺳﻞ‪،‬ﻭﻣﻦ ﻓﻬﻢ ﻣﻦ ﻇﺎﻫﺮﻩ ﻣﻨﻊ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺍﻟﻐﲑ ﻣﻄﻠﻘﹰﺎ‪،‬ﺃﻭ ﻣﻨﻊ ﺍﻟﺘﻮﺳـﻞ ﺑـﺎﻟﻐﲑ ﻋﻠـﻰ‬
‫ﺍﻹﻃﻼﻕ ﻓﻘﺪ ﺃﺧﻄﺄ ﺍﻟﻄﺮﻳﻖ ﻭﻏﺎﻟﻂ ﻧﻔﺴﻪ ﻛﻞ ﺍﳌﻐﺎﻟﻄـﺔ‪،‬ﻭﺫﻟﻚ ﻷﻥ ﻣـﻦ ﺍﲣـﺬ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻼ‬
‫ﺐ ﺧﲑ ﻣﻨﻪ ﻋﺰ ﻭﺟﻞ ﺃﻭ ﺩﻓﻊ ﺷ ‪‬ﺮ ﻛﺬﻟﻚ‪،‬ﻓﻬﻮ ﻟﻴﺲ ﺇﻻ ﺳﺎﺋ ﹰ‬ ‫ﻭﺍﻟﺼﺎﳊﲔ ﻭﺳﻴﻠﺔ ﺇﱃ ﺍﷲ‪،‬ﳉﻠ ِ‬
‫ﻼ ﺇﻟﻴﻪ ﲟﻦ ﺗﻮﺳ‪‬ﻞ ﺑـﻪ‪،‬ﻭﻫﻮ ﰲ‬
‫ﺍﷲ ﻭﺣﺪﻩ ﺃﻥ ﻳﻴﺴ ‪‬ﺮ ﻟﻪ ﻣﺎ ﻃﻠﺐ ﺃﻭ ﻳﺼﺮﻑ ﻋﻨﻪ ﻣﺎ ﺷﺎﺀ ﻣﺘﻮﺳ ﹰ‬
‫ﺫﻟﻚ ﺁﺧ ﹲﺬ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﻟﻴﻨﺠﺢ ﺍﻟﻌﺒﻴﺪ ﰲ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ ﻣﻨﻪ ﻋﺰ ﻭﺟـﻞ‪،‬ﻭﻣﻦ‬
‫ﺃﺧﺬ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﺑﺴﻠﻮﻛﻪ ﻟﻨﻴﻞ ﺟﻮﺩﻩ ﻓﻤﺎ ﺳﺄﻝ ﺍﻟﺴﺒﺐ ﺑﻞ ﺳﺄﻝ ﻭﺍﺿـﻌﻪ‪،‬ﻓﻘﻮﻝ‬
‫ﺍﻟﻘﺎﺋﻞ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﻳﺪ ﺃﻥ ﺗﺮﺩ ﻋﻴﲏ ﺃﻭ ﻳﺰﻭﻝ ﻋﻨﺎ ﺍﻟﺒﻼﺀ ﺃﻭ ﺃﻥ ﻳﺬﻫﺐ ﻣﺮﺿﻲ‪،‬ﻓﻤﻌﲎ ﺫﻟﻚ‬
‫ﻃﻠﺐ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺍﷲ ﺑﻮﺍﺳﻄﺔ ﺷﻔﺎﻋﺔ ﺭﺳﻮﻟﻪ
ﻭﻫﻮ ﻛﻘﻮﻟﻪ‪:‬ﺍﺩﻉ ﱄ ﺑﻜﺬﺍ ﻭﺍﺷﻔﻊ ﱄ‬
‫ﰲ ﻛﺬﺍ‪،‬ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺃﺻﺮﺡ ﰲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺫﻟﻚ‪،‬ﻭﻣﺜﻠﻬﻤﺎ ﰲ ﺫﻟﻚ ﺃﻭﺿﺢ ﻗـﻮﻝ‬
‫ﺍﳌﺘﻮﺳﻞ‪:‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﻨﺒﻴﻚ ﺃﻥ ﺗﻴﺴﲑ ﱄ ﻛﺬﺍ ﳑﺎ ﻳﻨﻔﻊ ﺃﻭ ﺩﻓﻊ ﻛﺬﺍ ﻣﻦ ﺍﻟﺸﺮ‪،‬ﻓﺎﳌﺘﻮﺳ‪‬ﻞ‬
‫ﰲ ﺫﻟﻚ ﻛﻠﱢﻪ ﻣﺎ ﺳﺄﻝ ﰲ ﺣﺎﺟﺘﻪ ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﺖ ﻓﹶﺎﺳ‪‬ـﹶﺄ ِﻝ‬
‫ﻭ‪‬ﺬﺍ ﺗﻌﻠﻢ ﺃﻥ ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺘﻮﺳﻞ ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ِ):‬ﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ( ‪ ..‬ﻫﻮ ﻣﻐﺎﻟﻄ ﹲﺔ ﰲ ﲪﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻇﺎﻫﺮ ﺍﻟﻔﺴﺎﺩ‪،‬ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺼ ‪‬ﺢ ﻷﺣـﺪ ﺃﻥ‬
‫ﻳﺴﺄﻝ ﻏﲑ ﺍﷲ ﺷﻴﺌﹰﺎ‪،‬ﻓﺈﻥ ﻣﻦ ﻓﻬﻢ ﻫﺬﺍ ﻣﻦ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﺃﺧﻄﺄ ﺍﳋﻄﺄ ﻛﻠـﻪ‪،‬ﻭﻳﻜﻔﻲ ﰲ ﺑﻴـﺎﻥ‬

‫‪- ٢٠٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪،‬ﺭﻗﻢ ) ‪.( ٦٧٤٣‬‬

‫‪٧١‬‬
‫ﺍﳋﻄﺄ‪،‬ﺃﻥ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ‪،‬ﺇﳕﺎ ﻫﻮ ﺟﻮﺍﺏ ﻣﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﺴﺆﺍﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ ﺭﺍﻭﻱ‬
‫ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﺗﺸﻮﻳﻖ ﺭﺳﻮﻝ ﺍﷲ
ﺃﻥ ﻳﺴﺄﻟﻪ ﻓﺈﻧﻪ ﻗﺎﻝ‪:‬ﻳﺎ ﻏﻼﻡ ! ﺃﻻ ﺃﻋﻠﻤﻚ ﻛﻠﻤﺎﺕ ﻳﻨﻔﻌﻚ‬
‫ﻱ ﲢﺮﻳﺾ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺃﲨﻞ ﻣﻦ ﻫﺬﺍ ؟‬ ‫ﺍﷲ ‪‬ﻦ‪،‬ﻓﺄ ‪‬‬
‫ﻭﻟﻮ ﺟﺮﻳﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﻫﻢ‪،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻋﻠﻰ ﻣﻘﺘﻀﺎﻩ‪،‬ﺃﻥ ﻳﺴﺄﻝ ﺟﺎﻫﻞ ﻋﺎﳌﹰﺎ‪،‬ﻭﻻ ﻭﺍﻗـﻊ ﰲ‬
‫ﺽ‬
‫ﻣﻬﻠﻜﺔ ﻏﻮﺛﹰﺎ‪،‬ﳑﻦ ﺗﺘﻮﻗﻒ ﳒﺎﺗﻪ ﻋﻠﻰ ﺇﻏﺎﺛﺘﻪ‪،‬ﻭﻻ ﺩﺍﺋﻦ ﻣﺪﻳﻨﹰﺎ ﻗﻀﺎﺀ ﻣﺎ ﻋﻠﻴـﻪ‪،‬ﻭﻻ ﻣـﺴﺘﻘﺮ ‪‬‬
‫ﻗﺮﺿﹰﺎ‪،‬ﻭﳌﺎ ﺻ ‪‬ﺢ ﻟﻠﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﺍﻟﻨﺒﻴﲔ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻻ ﺻ ‪‬ﺢ ﻟﻨﱯ ﺍﷲ ﻋﻴـﺴﻰ ﺃﻥ‬
‫ﻳﺄﻣﺮﻫﻢ ﺑﺴﺆﺍﳍﺎ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪،‬ﻓﺈﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫـﺬﺍ ﺍﻟـﻮﻫﻢ‬
‫ﺍﻟﺬﻱ ﺗﻮﳘﻮﻩ ﻋﺎﻡ‪،‬ﻳﺸﻤ ﹸﻞ ﻋﺪﻡ ﺻﺤﺔ ﻣﺎ ﺫﻛﺮ ﻭﻣﺎ ﱂ ﻳﺬﻛﺮ ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪:‬ﺇﻥ ﺍﳌﻤﻨﻮﻉ ﺇﳕﺎ ﻫﻮ ﺳﺆﺍ ﹸﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ ﰲ ﺑﺮﺍﺯﺧﻬﻢ ﻷ‪‬ـﻢ‬
‫ﻏ ‪‬ﲑ ﻗﺎﺩﺭﻳﻦ‪.‬‬
‫ﺖ‪:‬ﻓﺈ‪‬ﻢ ﺃﺣﻴﺎﺀ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﺪﻋﺎﺀ‪،‬ﻭﺣﻴﺎ‪‬ﻢ ﺣﻴﺎﺓ ﺑﺮﺯﺧﻴﺔ ﻻﺋﻘـﺔ ﲟﻘـﺎﻣﻬﻢ‬
‫ﻗﻠ ‪‬‬
‫ﻒ ﺃﺣﻮﺍﻟﻪ ﺃﻧﻪ ﺟﺎﻫﻞ ﲟﺎ ﻛﺎﺩ ﻳﻠﺤـﻖ‬
‫ﻳﺼ ‪‬ﺢ ‪‬ﺎ ﻧﻔﻌﻬﻢ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪،‬ﻭﺍﳌﻨﻜﺮ ﻟﺬﻟﻚ ﺃﺧ ‪‬‬
‫ﺑﺎﻟﺘﻮﺍﺗﺮ ﻣﻦ ﺳ‪‬ﻨﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪،‬ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﻮﺗﻰ ﺍﳌﺆﻣﻨﲔ ﳍﻢ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﱪﺯﺧﻴﺔ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻓﻤﺎ ﺍﻟﻈ ‪‬ﻦ ﺑﺄﻛـﺎﺑﺮ ﺃﻫـﻞ‬
‫ﺍﻟﱪﺯﺥ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﻭﺳﺎﺋﺮ ﺍﻟﺼﺎﳊﲔ ؟ ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍﺀ ﺍﻟﺼﺤﻴﺢ ﺑﻞ ﺍﳌﺸﻬﻮﺭ ‪ -‬ﻣﺎ ﻓﻌﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻣـﻊ‬
‫ﺧﲑﻫﻢ ﳏﻤﺪ
ﻣﻦ ﺍﻟﺼﻼﺓ ﺧﻠﻔﻪ ﻭﺍﳋﻄﺐ ﺑﲔ ﻳﺪﻳﻪ ‪ -‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ – ﺩﻻﻟـﺔ‬
‫ﺻﺮﳛﺔ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﺣﻴﺎﺀ ﳚﺘﻤﻌﻮﻥ ﺑﺎﻷﺣﻴﺎﺀ ﺑﺄﻣﺮ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ‪ .‬ﺣﱴ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ ﻣﺎ‬
‫ﻇﻔﺮﺕ ﺑﺘﺨﻔﻴﻒ ﲬﺴﲔ ﺻﻼﺓ ﺇﱃ ﲬﺲ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺇﻻ ﺑﻌﺪ ﺇﺷﺎﺭﺓ ﻛﻠﻴﻢ ﺍﷲ ﻣﻮﺳﻰ‬
‫ﺑﻦ ﻋﻤﺮﺍﻥ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ‪،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﻭﺳﻠﻢ‪،‬ﺣﻴﺚ ﺍﻧﺘﻔﻌﺖ ﺃﻣﺔ ﳏﻤﺪ ﻛﻠﻬﺎ ﺑﻔﻌـﻞ‬
‫ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻻﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﻥ ﻳﻨﺘﻔﻊ ﺍﳊﻲ ﺑﺎﳌﻴﺖ ﻭﺍﻟﻌﻜﺲ ‪.٢٠١‬‬

‫‪ - ٢٠١‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﻣﻔﺼﻼ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪( ٣٤٩‬‬

‫‪٧٢‬‬
‫ﻭ‪‬ﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻣﺎ ﺗﻮﳘﻮﻩ ﻓﺈﻧﻪ ﻓﺎﺳـ ‪‬ﺪ ﻭﺍﺿـﺢ ﺍﻟﻔـﺴﺎﺩ ﻛﻤـﺎ‬
‫ﺗﺒﲔ‪،‬ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺳﺆﺍﻝ ﺍﻟﻨﺎﺱ ﺃﻣﻮﺍﳍﻢ ﺑﻼ ﺣﺎﺟﺔ ﻃﻤﻌﹰﺎ ﻓﻴﻬﺎ‪،‬ﻭﺍﻟﻘﻨﺎﻋﺔ ﲟـﺎ‬
‫ﻼ‪،‬ﻭﺍﻟﺘﻌﻔﻒ ﻋﻤﺎ ﻻ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﳊﺎﺟﺔ ﳑﺎ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ‪،‬ﻭﺃﻥ ﻳـﺴﺘﻐﲏ‬ ‫ﻳﺴ‪‬ﺮ ﺍﷲ ﻭﻟﻮ ﻛﺎﻥ ﻗﻠﻴ ﹰ‬
‫ﺐ ﺍﳌﻠﺤﲔ ﰲ ﺍﻟﺪﻋﺎﺀ ‪ -‬ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ‪.‬‬ ‫ﺑﺴﺆﺍﻝ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ﻓﺈﻧﻪ ﳛ ‪‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻴﻞ‪:‬‬
‫‪<g‬‬
‫÷<‪Ł r€<÷<äŁe]çe_<ë„Ö]<łØ‰æ<JJJ<ğíq^u<݁a<àe]<àÚ<ĆàÖ`Ši‬‬
‫‪NLN‬‬
‫‪< <<g‬‬ ‫<<<]
‪Ł –Çè<Ù`Šè<°u<ÿ݁a<ĆeæVVäÖ]ö‰<ÿkÒ†i<ác<Łg–Çè<₣‬‬
‫ﻓﺎﳌﻌﲎ ‪ -‬ﺇﻧﻚ ﺇﺫﺍ ﺭﺃﻳﺖ ﰲ ﻳﺪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺎﻝ ﻣﺎ ﺃﻋﺠﺒﻚ ﻭﻃﻤﺤﺖ ﺇﻟﻴﻪ ﻧﻔﺴﻚ ﻓﻼ ﺗـﺴﺄﻟﻪ‬
‫ﻣﺎ ﰲ ﻳﺪﻩ ﻭﺍﺳﺘﻌﻦ ﺑﺴﺆﺍﻝ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ‪ -‬ﻋـﻦ ﺳـﺆﺍﻝ ﻋﺒـﺪﻩ ﻓﺎﳊـﺪﻳﺚ ﺇﺭﺷـﺎﺩ ﺇﱃ‬
‫ﺍﻟﻘﻨﺎﻋﺔ‪،‬ﻭﺍﻟﺘﱰﻩ ﻋﻦ ﺍﻟﻄﻤﻊ‪،‬ﻭﺃﻳﻦ ﻫﺬﺍ ﻣﻦ ﺳﺆﺍﻝ ﺍﷲ ﺑﺄﻧﺒﻴﺎﺋﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ ﺃﻭ ﺳﺆﺍﻝ ﺃﻧﺒﻴﺎﺋﻪ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻟﻠﺴﺎﺋﻠﲔ ﻓﻴﻤﺎ ﺟﻌﻞ ﺍﷲ ﺷﻔﺎﻋﺘﻬﻢ ﻓﻴﻪ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻗـﻮﻯ ﺍﻷﺳـﺒﺎﺏ ﰲ ﺍﻟﻨﺠـﺎﺡ‪،‬ﻭﻟﻜﻦ‬
‫‪٢٠٣‬‬
‫ﻂ ﺑﻪ ﰲ ﳎﺎﻝ ﺍﻷﻭﻫﺎﻡ‪،‬ﻭﺧﺮﺝ ﺑﻪ ﻋﻦ ﺟﺎﺩﺓ ﺍﻷﻓﻬﺎﻡ ‪.‬‬‫ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺭﻛﺐ ﺍﳍﻮﻯ ﺷ ﱠ‬
‫=================‬

‫‪ - ٢٠٢‬ﻏﺮﺭ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻮﺍﺿﺤﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٦١‬ﻭﺍﳌﺴﺘﻄﺮﻑ ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٨٩‬‬
‫‪ - ٢٠٣‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ ﻻﺑﻦ ﻋﻠﻮﻱ ‪)،‬ﺝ ‪ / ١‬ﺹ ‪ (٣٦‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺍﻟﺸﺎﻣﻠﺔ ‪.٢‬‬

‫‪٧٣‬‬
 ‫ﻫﻞ ﻳﻜﻔ ‪‬ﺮ ﻣﻦ ﻳﺮﺩ ‪‬ﺩ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﰲ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺃﻭ ﺍﻟﺘﻮﺳﻞ ؟‬

‫ﺲ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻓﺤﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠـﻰ‬ ‫ﻅ ﰲ ﻣﺪﺡ ﺍﻟﻨﱯ
ﺣﺼﻞ ﺑﺴﺒﺒﻬﺎ ﺍﻟﻠﺒ ‪‬‬ ‫ﻗﺪ ﻭﺭﺩﺕ ﺃﻟﻔﺎ ﹲ‬
‫ﻉﰲ‬‫ﻗﺎﺋﻠﻴﻬﺎ ﻭﺫﻟﻚ ﻛﻘﻮﳍﻢ‪:‬ﻟﻴﺲ ﻟﻨﺎ ﻣﻼ ﹲﺫ ﺳﻮﻯ ﺍﻟﻨﱯ
‪،‬ﻭﺃﻧﺎ ﻣـﺴﺘﺠﲑ ﺑﻪ‪،‬ﻭﺇﻟﻴـﻪ ﻳﻔـ ‪‬ﺰ ‪‬‬
‫‪٢٠٤‬‬
‫ﺖ ﻓﻤﻦ ﺃﺳﺄﻝ؟‬ ‫ﺍﳌﺼﺎﺋﺐ‪،‬ﻭﺇﻥ ﺗﻮﻗﻔ ‪‬‬
‫ﻉ ﰲ ﺍﳌـﺼﺎﺋﺐ‬ ‫ﻭﻣﻘﺼﻮ ‪‬ﺩﻫﻢ ﻟﻴﺲ ﻟﻨﺎ ﻣﻼ ﹲﺫ ﺃﻱ ﻣ ‪‬ﻦ ﺍﳋﻠﻖ‪،‬ﻭﻻ ﺭﺟﺎ ٌﺀ ﺃﻱ ﻣﻦ ﺍﻟﺒﺸﺮ‪،‬ﻭﺇﻟﻴﻪ ﻳﻔ ‪‬ﺰ ‪‬‬
‫ﺃﻱ ﻣﻦ ﺳﺎﺋﺮ ﺍﳋﻠﻖ‪،‬ﻟﻜﺮﺍﻣﺘﻪ ﻋﻨﺪ ﻣﻮﻻﻩ‪،‬ﻭﻟﻴﻘﻮﻡ ﻫﻮ ﺑﺎﻟﺘﻮ ‪‬ﺟﻪ ﺇﱃ ﺍﷲ ﻭﺍﻟﻄﻠﺐ ﻣﻨﻪ‪،‬ﻭﺇﻥ ﺗﻮﻗﻔﺖ‬
‫ﻓﻤﻦ ﺃﺳﺎﻝ ﺃﻱ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ‪.‬‬
‫ﺚ ﻋﻠﻴﻬـﺎ‬
‫ﻭﻣﻊ ﺃﻧﻨﺎ ﰲ ﺩﻋﺎﺋﻨﺎ ﻭﺗﻮ ‪‬ﺳﻠﻨﺎ ﻻ ﻧﺴﺘﻌﻤ ﹸﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻭﻻ ﻧﺪﻋﻮ ﺇﻟﻴﻬﺎ ﻭﻻ ﳓ ﱡ‬
‫ﻑ ﻓﻴـﻪ‪،‬ﺇﻻ‬
‫ﺩﻓﻌﹰﺎ ﻟﻺﻳﻬﺎﻡ ﻭﺍﺑﺘﻌﺎﺩﹰﺍ ﻋﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺨﺘﹶﻠﻒ ﻓﻴﻬﺎ‪،‬ﻭﲤﺴﻜﹰﺎ ﺑﺎﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻻ ﺧﻼ ‪‬‬
‫ﻑ ﻻ ﺣﻜﻤ ﹶﺔ ﻓﻴﻪ؛ ﻭﺫﻟﻚ‬
‫ﻉ ﻟﻴﺲ ﲟﺤﻤﻮ ٍﺩ ﻭﺗﺼﺮ ‪‬‬
‫ﺃﻧﻨﺎ ﻧﺮﻯ ﺃ ﱠﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﻗﺎﺋﻠﻴﻬﺎ ﺑﺎﻟﻜﻔ ِﺮ ﺗﺴ ‪‬ﺮ ‪‬‬
‫ﻷﻧﻪ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺃﻥ ﻧﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺃ ﱠﻥ ﻗﺎﺋﻠﻴﻬﺎ ﻫﻢ ﻣ ‪‬ﻦ ﺍﳌﻮﺣﺪﻳﻦ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺼ ‪‬ﺪﻗﻮﻥ ﲜﻤﻴﻊ ﺃﺭﻛـﺎﻥ ﺍﻟـ ‪‬ﺪﻳﻦ‪،‬ﻭﻳﺆﻣﻨﻮﻥ ﺑِﺎﻟﻠﱠـ ِﻪ‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ -
-‬ﻧِﺒﻴ‪‬ﺎ ﻭﺑﺬﻟﻚ ﺻﺎﺭﺕ ﳍﻢ ﺫﻣ ﹸﺔ ﺃﻫـﻞ ﺍﻟـ ‪‬ﺪﻳﻦ ﻭﺣﺮﻣـ ﹸﺔ‬ ‫ﻼ ِﻡ ﺩِﻳﻨ‪‬ﺎ‪ ،‬ﻭِﺑ ‪‬ﻤ ‪‬‬
‫‪‬ﺭﺑ‪‬ﺎ‪ ،‬ﻭﺑِﺎ ِﻹ ‪‬ﺳ ﹶ‬
‫ﻼ‪‬ﺗﻨ‪‬ﺎ‪،‬ﻭ‪‬ﺍﺳ‪‬ـ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ‬
‫ﺻﹶ‬‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ »:-
-‬ﻣ ‪‬ﻦ ﺻ‪‬ـﻠﱠﻰ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺨ ِﻔﺮ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻰ ِﺫ ‪‬ﻣﺘِـ ِﻪ «‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ ﺍﱠﻟﺬِﻯ ﹶﻟ ‪‬ﻪ ِﺫ ‪‬ﻣ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ِﺫ ‪‬ﻣ ﹸﺔ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ‪،‬ﹶﻓ ﹶ‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ِﻗ‪‬ﺒﹶﻠ‪‬ﺘﻨ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹶﻛ ﹶﻞ ﹶﺫﺑِﻴ ‪‬‬
‫ﺤ‪‬ﺘﻨ‪‬ﺎ‪،‬ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.٢٠٥‬‬

‫‪ - ٢٠٤‬ﻭﻋﻨﺪ ﺍﻟﺴﻠﻔﻴﺔ ﺍﳉﺪﺩ ﻛﻠﻬﺎ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ !!! ‪.‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٤٩‬ﻭﳏﺒﺔ ﺍﻟﺮﺳﻮﻝ ﺑﲔ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘـﺪﺍﻉ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪ (٢٥٠‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٣‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑـﻦ ﻋﺜـﻴﻤﲔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٦٢‬‬
‫ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻮﺯﺍﻥ ‪) -‬ﺝ ‪ / ٤٢‬ﺹ ‪ (١٠‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘـﻮﺡ ‪) -‬ﺝ ‪ / ٣٥‬ﺹ ‪ (٥‬ﻭﳎﻤـﻮﻉ ﻓﺘـﺎﻭﻯ‬
‫ﻭﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (١٦٨‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٥٢١‬ﺳﺆﺍﻝ ﺭﻗـﻢ ‪١٧٤١‬‬
‫ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٢٤٠‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪(٣٠٣‬‬
‫‪ - ٢٠٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪ - ( ٣٩١‬ﲣﻔﺮ‪:‬ﺗﻨﻘﺾ ﺍﻟﻌﻬﺪ‬

‫‪٧٤‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻧﻨﺎ ﺇﺫﺍ ﻭﺟﺪﻧﺎ ﰲ ﻛﻼﻡ ﺍﳌﺆﻣﻨﲔ ﺇﺳﻨﺎ ‪‬ﺩ ﺷﻲ ٍﺀ ﻟﻐﲑ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﺐ ﲪﻠﻪ ﻋﻠﻰ ﺍ‪‬ﺎﺯ ﺍﻟﻌﻘﻠﻲ‪،‬ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺗﻜﻔﲑﻫﻢ ﺇﺫ ﺍ‪‬ﺎ ‪‬ﺯ ﺍﻟﻌﻘﻠ ‪‬ﻲ ﻣـﺴﺘﻌﻤ ﹲﻞ‬ ‫ﻭﺗﻌﺎﱃ ﻓﺈﻧﻪ ﳚ ‪‬‬
‫ﻑ ﰲ ﺟﻌﻠﻪ ﺇﺳـﻨﺎﺩﹰﺍ ﳎﺎﺯﻳـﹰﺎ ؛ﻷﻥ‬ ‫ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴ‪‬ﻨﺔ ﻓﺼﺪﻭﺭ ﺫﻟﻚ ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﻣﻮ ‪‬ﺣ ٍﺪ ﻛﺎ ٍ‬
‫ﺍﻻﻋﺘﻘﺎ ‪‬ﺩ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺍﻋﺘﻘﺎ ‪‬ﺩ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟ ‪‬ﻖ ﻟﻠﻌﺒﺎﺩ ﻭﺃﻓﻌﺎِﻟﻬﻢ ﻻ ﺗﺄﺛ ‪‬ﲑ ﻷﺣﺪ ﺳﻮﺍ ‪‬ﻩ ﻻ ﳊ ‪‬ﻲ‬
‫ﺖ‪،‬ﻓﻬﺬﺍ ﺍﻻﻋﺘﻘﺎ ‪‬ﺩ ﻫﻮ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﲞﻼﻑ ﻣﻦ ﺍﻋﺘﻘ ‪‬ﺪ ﻏﲑ ﻫﺬﺍ ﻓﺈﻧﻪ ﻳﻘ ‪‬ﻊ ﰲ ﺍﻹﺷﺮﺍﻙ‪،‬ﻭﻟﻴﺲ‬ ‫ﻭﻻ ﳌ‪‬ﻴ ٍ‬
‫ﻕ ﺃﻭ ﺇﺣﻴﺎ ٌﺀ ﺃﻭ ﺇﻣﺎﺗ ﹲﺔ‪،‬ﻭﻣﺎ ﺟﺎﺀ‬
‫ﰲ ﺍﳌﺴﻠﻤﲔ ﺇﻃﻼﻗﹰﺎ ﻣﻦ ﻳﻌﺘﻘ ‪‬ﺪ ﻷﺣ ٍﺪ ﻣﻊ ﺍﷲ ﻓﻌ ﹲﻞ ﺃﻭ ﺗﺮ ‪‬ﻙ ﺃﻭ ﺭﺯ ‪‬‬
‫ﻉ ﺇﱃ ﺍﷲ ﺑﺘﻠﻚ ﺍﻟﻮﺳﻴﻠ ِﺔ‪،‬ﻓﺎﳌﻘـﺼﻮ ‪‬ﺩ‬ ‫ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻮ ِﻫﻤﺔ ﻓﺈ ﱠﻥ ﻣﻘﺼﻮ ‪‬ﺩ ﺃﺻﺤﺎ‪‬ﺎ ﻫﻮ ﺍﻻﺳﺘﺸﻔﺎ ‪‬‬
‫ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺭﺟ ﹲﻞ ﻭﺍﺣ ‪‬ﺪ ﻳﻌﺘﻘ ‪‬ﺪ ﻓﻴﻤﻦ ﻳﻄﻠ‪‬ﺒﻪ ﺃﻭ ﻳﺴﺄﹸﻟﻪ ﺃﻧﻪ ﻗﺎﺩﺭ‬
‫ﺕ ﻫﻮ ﺃﺩﱏ ﺇﱃ‬ ‫ﺐ ﺃﻭ ﺑﻌﻴ ٍﺪ‪،‬ﺃﻭ ﻣﻊ ﺍﻟﺘﻔﺎ ٍ‬ ‫ﺕ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺮﻳ ٍ‬ ‫ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻙ ﺩﻭﻥ ﺍﻟﺘﻔﺎ ٍ‬
‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪،‬ﻭﻧﻌﻮ ﹸﺫ ﺑﺎﷲ ﺃﻥ ﻧﺮﻣ ‪‬ﻲ ﻣﺴﻠﻤﹰﺎ ﺑﺸﺮ ٍﻙ ﺃﻭ ﻛﻔ ٍﺮ ﻣﻦ ﺃﺟﻞ ﺧﻄٍﺄ ﺃﻭ ﺟﻬ ٍﻞ ﺃﻭ ﻧـﺴﻴﺎﻥ‬
‫ﺃﻭ ﺍﺟﺘﻬﺎﺩ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﺆﻣﻨﲔ‪ »:‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻻ ‪‬ﺗﺆ‪‬ﺍ ِﺧ ﹾﺬﻧ‪‬ﺎ ﺇِﻥ ‪‬ﻧﺴِﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺧ ﹶﻄ ﹾﺄﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ـﺎ ‪‬ﻭ ﹶﻻ‬
‫ﻒ‬
‫ﺤ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻻ ﻃﹶﺎﹶﻗ ﹶﺔ ﹶﻟﻨ‪‬ﺎ ِﺑ ِﻪ ﻭ‪‬ﺍ ‪‬ﻋ ‪‬‬
‫ﺻﺮ‪‬ﺍ ﻛﹶﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠﻨ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺤ ِﻤ ﹾﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ِﺇ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻮ ﹶﻻﻧ‪‬ﺎ ﻓﹶﺎﻧﺼ‪ ‬ﺮﻧ‪‬ﺎ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻘﹶـ ‪‬ﻮ ِﻡ ﺍﹾﻟﻜﹶـﺎِﻓﺮِﻳ ‪‬ﻦ« )‪ (٢٨٦‬ﺳـﻮﺭﺓ‬ ‫‪‬ﻋﻨ‪‬ﺎ ﻭ‪‬ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﻨ‪‬ﺂ ﺃﹶﻧ ‪‬‬
‫‪٢٠٦‬‬
‫ﺍﻟﺒﻘﺮﺓ‪،‬ﻭﻗﺪ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ‬
‫‪٢٠٧‬‬
‫ﺴﻴ‪‬ﺎ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ ِﺮﻫ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ «‪.‬‬
‫ﺨ ﹶﻄﹶﺄ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻭﻟﻘﻮﻟﻪ
» ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺠ‪‬ﺎ ‪‬ﻭ ‪‬ﺯ ‪‬ﻋ ‪‬ﻦ ﹸﺃﻣ‪‬ﺘِﻰ ﺍﹾﻟ ‪‬‬
‫ﻭﳓﻦ ﻧﻘﻮ ﹸﻝ‪:‬ﺇﻥ ﻛﺎﻥ ﻛﺜ ‪‬ﲑ ﻣﻦ ﻫﺆﻻﺀ ﳜﻄﺌﻮﻥ ﰲ ﺍﻟﺘﻌﺒﲑ ﺑﻄﻠﺐ ﺍﳌﻐﻔـﺮﺓ ﻭﺍﳉﻨـﺔ ﻭﺍﻟـﺸﻔﺎﺀ‬
‫ﻭﺍﻟﻨﺠﺎﺡ ﻭﺳﺆﺍﳍﻢ ﺫﻟﻚ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ
ﻣﺒﺎﺷﺮﺓ ﻓﺈﻧﻪ ﻻ ﳜﻄﺌﻬﻢ ﺍﻟﺘﻮﺣﻴﺪ‪،‬ﻷﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﻫﻮ‬
‫ﷲ ﺃﻥ ﻳﻐﻔـﺮ ﱄ ﻭﺃﻥ‬ ‫ﻉ ﺇﱃ ﺍﷲ ﺑﺘﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ! ﺍﺳﺄﻝ ﺍ َ‬
‫ﺍﻻﺳﺘﺸﻔﺎ ‪‬‬
‫ﻳﺮﲪﲏ‪،‬ﻭﺃﻧﺎ ﺃﺗﻮﺳﻞ ﺑﻚ ﺇﻟﻴﻪ ﰲ ﻗﻀﺎﺀ ﺣﺎﺟﱵ ﻭﺗﻔﺮﻳﺞ ﻛﺮﺑﱵ ﻭﲢﻘﻴﻖ ﺭﻏﺒﱵ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ
ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﻭﻳﻄﻠﺒﻮﻥ ﻣﻨـﻪ ﺍﻟـﺸﻔﺎﻋﺔ‬
‫ﻭﻳﺸﻜﻮﻥ ﺣﺎﳍﻢ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻔﻘﺮ ﻭﺍﳌﺮﺽ ﻭﺍﻟﺒﻼﺀ ﻭﺍﻟ ‪‬ﺪﻳﻦ ﻭﺍﻟﻌﺠﺰ‪.‬‬

‫‪ - ٢٠٦‬ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪( ٣٤٤‬‬

‫‪ - ٢٠٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ)‪ (٢١٢١‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪٧٥‬‬
‫ﻼ ﹰﻻ ﺑﺬﺍﺗﻪ ﺃﻭ ﺑﻘﻮﺗﻪ‪،‬ﻭﺇﳕﺎ ﻫـﻮ ﺑـﺈﺫﻥ ﺍﷲ ﻭﺃﻣـﺮﻩ‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ
ﻻ ﻳﻔﻌ ﹸﻞ ﺫﻟﻚ ﺑﻨﻔﺴﻪ ﺍﺳﺘﻘ ﹰ‬
‫ﻭﻗﺪﺭﺗﻪ‪،‬ﻭﻫﻮ ﻋﺒﺪ ﻣﺄﻣﻮﺭ ﻟﻪ ﻣﻘﺎﻣﻪ ﻭﺟﺎﻫﻪ ﻋﻨﺪ ﺭﺑﻪ‪،‬ﻭﻟﻪ ﻛﺮﺍﻣﺘﻪ ﺍﻟﱵ ﻳﺪﺧﻞ ‪‬ﺎ ﻋﻠﻰ ﺍﷲ ﻋﺎﻣﺔ‬
‫ﺍﻟﺒﺸﺮ ﳑﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﺼﺪﻗﻮﻥ ﺑﺮﺳﺎﻟﺘﻪ ﻭﻳﻌﺘﻘﺪﻭﻥ ﻓﻀﻠﻪ ﻭﻛﺮﺍﻣﺘﻪ‪،‬ﻭﳓﻦ ﻧﻌﺘﻘـﺪ ﺃﻥ ﻣـﻦ‬
‫ﻑ‪.‬‬
‫ﺍﻋﺘﻘ ‪‬ﺪ ﺧﻼﻑ ﻫﺬﺍ ﻓﻘﺪ ﺃﺷﺮ ‪‬ﻙ ﺑﻼ ﺧﻼ ٍ‬
‫ﻭﻟﺬﻟﻚ ﺗﺮﺍﻩ
ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻳﻨ‪‬ﺒ ‪‬ﻪ ﻋﻠﻰ ﻫﺬﺍ ﺇﺫﺍ ﻇﻬﺮ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﻟـﻮﺣﻲ ﺃﻭ ﺍﳊـﺎﻝ ﺃﻥ‬
‫ﺍﻟﺴﺎﺋﻞ ﺃﻭ ﺍﻟﺴﺎﻣﻊ ﻧﺎﻗﺺ ﺍﻻﻋﺘﻘﺎﺩ‪،‬ﻓﻔﻲ ﻣﻮﻗﻒ ﳜﱪ ﺃﻧﻪ ﺳﻴ ‪‬ﺪ ﻭﻟﺪ ﺁﺩﻡ ‪،٢٠٨‬ﻭﰲ ﻣﻮﻗﻒ ﺁﺧـﺮ‬
‫ﻳﻨﺒﻬﻬﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻴﺪ ﻫﻮ ﺍﷲ ‪،٢٠٩‬ﻭﰲ ﻣﻮﻗﻒ ﻳﺴﺘﻐﻴﺜﻮﻥ ﺑﻪ ﻭﻳﻌﻠﻤﻬﻢ ﺃﻥ ﻳﺘﻮﺳـﻠﻮﺍ ﺑـﻪ‪،‬ﻭﰲ‬
‫ﻣﻮﻗﻒ ﻳﺴﺄﻟﻮﻧﻪ ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﺑﻪ ﻓﻴﺠﻴﺒﻬﻢ ﺇﱃ ﻃﻠﺒﻬﻢ‪،‬ﺑﻞ ﻭﳜﲑﻫﻢ ﺑﲔ ﺃﻣﺮﻳﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ‬
‫ﻣﻊ ﺿﻤﺎﻧﺔ ﺍﳉﻨﺔ ﺃﻭ ﻛﺸﻒ ﺍﻟﺒﻼﺀ ﺳﺮﻳﻌﹰﺎ ﻛﻤﺎ ﰲ ﺧﲑ ﺍﻷﻋﻤﻰ‪ ٢١٠‬ﻭﺧﲑ ﺍﳌﺮﺃﺓ ﺍﻟـﱵ ﻛﺎﻧـﺖ‬
‫ﺴِﻠ ٍﻢ‬ ‫ﺗﺼﺮﻉ‪،٢١١‬ﻭﺧﲑ ﻗﺘﺎﺩﺓ ﺍﻟﺬﻱ ﺫﻫﺒﺖ ﻋﻴﻨﻪ ‪،٢١٢‬ﻭﰲ ﻣﻮﻗﻒ ﻳﻘﻮﻝ
‪ ":‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺝ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ـ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ"‪ . ٢١٣‬ﻭﰲ ﻣﻮﻗﻒ ﻳﻘـﻮﻝ
‪ ":‬ﺍﻟﱠﻠﻬ‪‬ـ ‪‬ﻢ ﹶﻻ‬ ‫ﺝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺖ"‪. ٢١٤‬‬
‫ﺕ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬
‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺴﻨ‪‬ﺎﺕِ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺤ‪‬‬ ‫‪‬ﻳ ﹾﺄﺗِﻰ ﺑِﺎﹾﻟ ‪‬‬

‫ﺸ ﱠﻔ ٍﻊ « ﺻﺤﻴﺢ ﻣـﺴﻠﻢ‬ ‫ﺸ ‪‬ﻖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﻭ ﹸﻝ ﺷ‪‬ﺎِﻓ ٍﻊ ‪‬ﻭﹶﺃ ‪‬ﻭ ﹸﻝ ‪‬ﻣ ‪‬‬‫‪ - ٢٠٨‬ﺑﻘﻮﻟﻪ‪ » -
-‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﻭﹶﻟ ِﺪ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭﹶﺃ ‪‬ﻭ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫)‪. ( ٦٠٧٩‬‬
‫ﺖ ﻓِﻰ ‪‬ﻭ ﹾﻓ ِﺪ ‪‬ﺑﻨِﻰ ﻋ‪‬ﺎ ِﻣ ٍﺮ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ‬ ‫ﻑ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑِﻰ ﺍ‪‬ﻧ ﹶﻄﹶﻠ ﹾﻘ ‪‬‬ ‫‪ - ٢٠٩‬ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪( ٤٨٠٨‬ﻋ‪ ‬ﻦ ‪‬ﻣ ﹶﻄ ‪‬ﺮ ٍ‬
‫ﺾ‬
‫ﻼ ‪‬ﻭﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻤﻨ‪‬ﺎ ﹶﻃ ‪‬ﻮ ﹰﻻ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﻗﹸﻮﻟﹸﻮﺍ ِﺑﻘﹶـ ‪‬ﻮِﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻭ‪‬ﺑﻌ‪‬ـ ِ‬ ‫ﻀﹰ‬ ‫ﻀﹸﻠﻨ‪‬ﺎ ﹶﻓ ‪‬‬‫ﺴ‪‬ﻴ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ «‪ .‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ﹾﻓ ‪‬‬ ‫ﺖ ‪‬ﺳ‪‬ﻴ ‪‬ﺪﻧ‪‬ﺎ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﺍﻟ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬ ‫ﺠ ِﺮ‪‬ﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﹶﻗ ‪‬ﻮِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪- ٢١٠‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ )‪ (٣٩٢٧‬ﻭﻫﻮ ﺻﺤﻴﺢ‬
‫ﺡ ﻗﹶـﺎ ﹶﻝ‬ ‫‪ - ٢١١‬ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٥٦٥٢‬ﻭﻣﺴﻠﻢ )‪ َ (٦٧٣٦‬ﹾﻥ ِﻋ ‪‬ﻤﺮ‪‬ﺍﻥﹶ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋﻄﹶﺎ ُﺀ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺭﺑ‪‬ﺎ ٍ‬
‫ﺖ ِﺇﻧ‪‬ـﻰ‬ ‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓﻘﹶﺎﻟﹶـ ‪‬‬ ‫ﺴ ‪‬ﻮﺩ‪‬ﺍ ُﺀ ﹶﺃ‪‬ﺗ ِ‬
‫ﺖ ‪‬ﺑﻠﹶﻰ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺍﻟ ‪‬‬ ‫ﺠ‪‬ﻨ ِﺔ ﹸﻗ ﹾﻠ ‪‬‬‫ﻚ ﺍ ‪‬ﻣ ‪‬ﺮﺃﹶ ﹰﺓ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬ ‫ﺱ ﹶﺃ ﹶﻻ ﹸﺃﺭِﻳ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﻟِﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺖ‬
‫ﻚ « ‪ .‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻌ‪‬ﺎِﻓ‪‬ﻴ ِ‬
‫ﺖ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ‪‬‬‫ﺠﻨ‪ ‬ﹸﺔ ‪‬ﻭِﺇ ﹾﻥ ِﺷﹾﺌ ِ‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺕ ‪‬ﻭﹶﻟ ِ‬‫ﺻ‪‬ﺒ ‪‬ﺮ ِ‬‫ﺖ ‪‬‬ ‫ﻉ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻰ ‪ .‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﹾﻥ ِﺷﹾﺌ ِ‬ ‫ﻒ ﻓﹶﺎ ‪‬ﺩ ‪‬‬
‫ﺸ ‪‬‬ ‫ﻉ ‪ ،‬ﻭِﺇﻧ‪‬ﻰ ﹶﺃ‪‬ﺗ ﹶﻜ ‪‬‬ ‫ﺻ ‪‬ﺮ ‪‬‬
‫ﺃﹸ ‪‬‬
‫ﻒ ‪ ،‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ ‪.‬‬ ‫ﺸ ‪‬‬ ‫ﻉ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ﹶﻻ ﹶﺃ‪‬ﺗ ﹶﻜ ‪‬‬ ‫ﻒ ﻓﹶﺎ ‪‬ﺩ ‪‬‬ ‫ﺸ ‪‬‬ ‫ﺖ ِﺇﻧ‪‬ﻰ ﹶﺃ‪‬ﺗ ﹶﻜ ‪‬‬ ‫ﺻِﺒ ‪‬ﺮ ‪ .‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺖ‬
‫ﷲ
ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ‪‬ﻨِﺘ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹸﺃ ‪‬ﺣ ٍﺪ ﹶﻓ ‪‬ﺮ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫‪ - ٢١٢‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِ‬
‫ﺻ ِﻢ ‪‬ﺑ ِﻦ ﻋ‪ ‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﹶﺃ ﱠﻥ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺳ ﹶﻘ ﹶﻄ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪.‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )ﺝ ‪ / ١٢‬ﺹ ‪ (٣٣٠٣١)(١٦١‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪ - ٢١٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪(٢٤٤٢‬‬
‫ﺴ‪‬ﻨﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻔ ﹾﺄ ﹸﻝ ‪‬ﻭ ﹶﻻ ﺗ‪‬ـ ‪‬ﺮ ‪‬ﺩ‬ ‫‪ - ٢١٤‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ ِﺷ ‪‬ﻰ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹸﺫ ِﻛ ‪‬ﺮ ِ‬
‫ﺕ ﺍﻟ ﱢﻄ‪‬ﻴ ‪‬ﺮ ﹸﺓ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ‪‬ﻭ ﹶﻻ ﹸﻗ ‪‬ﻮ ﹶﺓ‬ ‫ﺕ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬
‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺕ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺴﻨ‪‬ﺎ ِ‬
‫ﺤ‪‬‬‫‪‬ﻣﺴ‪ِ‬ﻠﻤ‪‬ﺎ ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭﺃﹶﻯ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ِﻞ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ﹾﺄﺗِﻰ ﺑِﺎﹾﻟ ‪‬‬

‫‪٧٦‬‬
‫ﻭ‪‬ﺬﺍ ﻳﻈﻬﺮ ﻟﻚ ﺃﻥ ﻋﻘﻴﺪﺗﻨﺎ ﲝﻤﺪ ﺍﷲ ﺃﺻ ﹶﻔﻰ ﻋﻘﻴﺪﺓ ﻭﺃﻃﻬﺮ‪،‬ﻓﺎﻟﻌﺒ ‪‬ﺪ ﻻ ﻳﻔﻌ ﹸﻞ ﺷﻴﺌﹰﺎ ﺑﻨﻔﺴﻪ ﻣﻬﻤﺎ‬
‫ﲔ‬
‫ﺐ ﻭﻳﻌـ ‪‬‬
‫ﻛﺎﻧﺖ ﺭﺗﺒ‪‬ﺘﻪ ﺃﻭ ﺩﺭﺟ‪‬ﺘﻪ ﺣﱴ ﺃﻓﻀﻞ ﺍﳋﻠﻖ
‪،‬ﺇﳕﺎ ﻳﻌﻄﻲ ﻭﳝﻨ ‪‬ﻊ ﻭﻳﻀ ‪‬ﺮ ﻭﻳﻨﻔ ‪‬ﻊ ﻭﳚﻴ ‪‬‬
‫ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪.‬‬ ‫ﺑﺎ ِ‬
‫ﺐ ﻓﺈﳕﺎ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﳌﻮﱃ ﺟ ﱠﻞ ﺷﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬ﻓﻴﻄﻠﺐ‬ ‫ﲔ ﺃﻭ ﻃِﻠ ‪‬‬
‫ﺚ ﺑﻪ ﺃﻭ ﺍﺳﺘﻌ ‪‬‬‫ﻓﺈﺫﺍ ﺍﺳﺘﻐﻴ ﹶ‬
‫ﺏ ﻭﻳﺸ ﱠﻔ ‪‬ﻊ ‪.‬‬
‫ﻭﻳﺪﻋﻮ ﻭﻳﺴﺄ ﹸﻝ ﻭﻳﺸﻔ ‪‬ﻊ ﻓﻴﺠﺎ ‪‬‬
‫ﱄ ﺑﻞ ﺗﻮ ‪‬ﺟﻬﻮﺍ ﺇﱃ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﳍﻢ‪:‬ﻻ ﺗﻄﻠﺒﻮﺍ ﻣﲏ ﺷﻴﺌﹰﺎ ﻭﻻ ﺗﺴﺄﻟﻮﱐ ﻭﻻ ﺗﺸﻜﻮﺍ ﺣﺎﻟﻜﻢ ﺇ ﱠ‬
‫ﺝ ﺇﱃ ﺃﺣﺪ‪،‬ﻭﻟﻴﺲ ﺑﻴﻨـﻪ ﻭﺑـﲔ ﺧﻠﻘـﻪ‬ ‫ﺐ ﻻ ﳛﺘﺎ ‪‬‬
‫ﺐ ﳎﻴ ‪‬‬ ‫ﺡ ﻭﻫﻮ ﻗﺮﻳ ‪‬‬
‫ﺍﷲ ﻭﺍﺳﺄﻟﻮﻩ ﻓﺒﺎ‪‬ﺑﻪ ﻣﻔﺘﻮ ‪‬‬
‫ﺏ‪.‬‬‫ﺏ ﻭﻻ ﺑ ‪‬ﻮﺍ ‪‬‬‫ﺣﺠﺎ ‪‬‬
‫ﻓﻠﻤ‪‬ﺎ ﻳﻘﻞ ﳍﻢ ﺫﻟﻚ‪،‬ﺩ ﱠﻝ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ‪.‬‬
‫ﻱ ﺣﻜﻴ ‪‬ﻢ ﰲ ﻫـﺬﺍ ﺍﻟﺒـﺎﺏ‬‫ﻒ ﻋﻈﻴ ‪‬ﻢ ﻭﺭﺃ ‪‬‬
‫ﻭﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ -‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻣﻮﻗ ‪‬‬
‫ﻭﺧﺼﻮﺻﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺸﺘﻬﺮﺓ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ‪،‬ﻭﺍﻟﱵ ﺯﻋﻢ ﻣـﻦ ﻳـ ‪‬ﺪﻋﻲ ﲪﺎﻳـ ﹶﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻐﲑﺓ ﻋﻠﻴﻪ ﺃ‪‬ﺎ ﺷﺮ ‪‬ﻙ‪،‬ﻭﺇ ﱠﻥ ﻗﺎﺋﻠﻬﺎ ﻣﺸﺮ ‪‬ﻙ‪،‬ﻗﺎﻝ ﰲ ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳـﺤﻴﻢ‬
‫ﻣﻄﻮﻉ ﺃﻫﻞ ﺍ‪‬ﻤﻌﺔ‪:‬‬
‫"ﺇﺫﺍ ﺗﺒ‪‬ﻴ ‪‬ﻦ ﻫﺬﺍ‪،‬ﻓﺎﳌﺴﺎﺋ ﹸﻞ ﺍﻟﱵ ﺷ‪‬ﻨﻊ ‪‬ﺎ‪،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻦ ﺍﻟﺒﻬﺘﺎﻥ ﺍﻟﻈﺎﻫﺮ‪،‬ﻭﻫﻲ ﻗﻮﻟﻪ‪:‬ﺇﱐ ﻣﺒﻄ ﹲﻞ‬
‫ﻛﺘﺐ ﺍﳌﺬﺍﻫﺐ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺃﻗﻮ ﹸﻝ‪:‬ﺇ ﱠﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﺘﻤﺎﺋﺔ ﺳﻨﺔ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷـﻲﺀ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ‬
‫ﺝ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺃﻗـﻮﻝ ﺇﻥ ﺍﺧـﺘﻼﻑ ﺍﻟﻌﻠﻤـﺎﺀ‬ ‫ﺃ ‪‬ﺩﻋﻲ ﺍﻻﺟﺘﻬﺎﺩ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺧﺎﺭ ‪‬‬
‫ﻧﻘﻤ ﹲﺔ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺃﻛ ﹼﻔ ‪‬ﺮ ﻣﻦ ﺗﻮ ‪‬ﺳ ﹶﻞ ﺑﺎﻟﺼﺎﳊﲔ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺃﻛﻔﹼﺮ ﺍﻟﺒﻮﺻﲑﻱ‪،‬ﻟﻘﻮﻟﻪ ﻳﺎ ﺃﻛـﺮ ‪‬ﻡ‬
‫ﺍﳋﻠﻖ‪،٢١٥‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺃﻗﻮﻝ‪:‬ﻟﻮ ﺃﻗ ِﺪﺭ ﻋﻠﻰ ﻫﺪﻡ ﺣﺠﺮﺓ ﺍﻟﺮﺳﻮﻝ
ﳍﺪﻣﺘﻬﺎ‪،‬ﻭﻟﻮ ﺃﻗﺪﺭ ﻋﻠﻰ‬

‫ﻚ «‪.‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٣٩٢١‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ (١٦٩٦٢) ١٣٩/٨‬ﻭﺍﺑﻦ ﺃﰊ ﺷـﻴﺒﺔ)‪ (٢٦٩٢٠‬ﻭﻋﺒـﺪ‬

‫ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫ﺍﻟﺮﺯﺍﻕ )‪ (١٩٥١٢‬ﻭﺳﻜﺖ ﻋﻠﻴﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ‪ ٢١٤/١٠‬ﻭﻓﻴﻪ ﻛﻼﻡ ﻭﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻱ ﺻﺤﺘﻪ‬
‫‪ - ٢١٥‬ﻳــﺎ ﺃﻛ ‪‬ﺮ ‪‬ﻡ ﺍﳋﻠﻖ ﻣﺎ ﱄ ﻣ‪‬ﻦ ﺃﻟﻮ ﹸﺫ ﺑﻪ ﺳِـﻮ‪‬ﺍ ‪‬ﻙ ﻋِﻨـ ‪‬ﺪ ﺣ‪‬ﻠﻮ ِﻝ ﺍﳊﺎ ِﺩ ِ‬
‫ﺙ ﺍﻟ ‪‬ﻌ ِﻤ ِﻢ‬
‫ﻗﻠﺖ‪:‬ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻨﺎ ﻧﻘ ‪‬ﺮ ﺍﻟﺒﻮﺻﲑﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺃﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻋﻠﻰ ﺃﺧﻄﺎﺋﻬﻢ ‪،‬ﻛﻘﻮﻟﻪ ﰲ ﺍﻟﱪﺩﺓ ‪:‬‬
‫ﺡ ﻭﺍﻟﻘﹶﻠ ِﻢ‬
‫ﻚ ﻋﻠ ‪‬ﻢ ﺍﻟﻠﻮ ِ‬ ‫ﺿﺮ‪‬ﺎ ﻭﻣ ‪‬ﻦ ﻋﻠﻮ ِﻣ ‪‬‬ ‫ﻓﺈ ﱠﻥ ﻣ ‪‬ﻦ ﺟ‪‬ﻮ ِﺩ ‪‬ﻙ ﺍﻟﺪﻧﻴﺎ ﻭ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ‬
‫ﺿﺮ‪‬ﺍ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﺷ‪‬ﺎﺀ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﹶﻟﻮﻛﹸﻨ ‪‬‬
‫ﻚ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ‪‬ﻧ ﹾﻔﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬‬
‫ﻓﻬﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ
‪ }:‬ﻗﹸﻞ ﱠﻻ ﹶﺃ ‪‬ﻣِﻠ ‪‬‬
‫ﺸ ‪‬ﲑ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ{ )‪ (١٨٨‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﻭﺇﳕﺎ ﻫﻮﻣﻦ‬ ‫ﺴِﻨ ‪‬ﻲ ﺍﻟﺴ‪‬ﻮ ُﺀ ِﺇ ﹾﻥ ﹶﺃ‪‬ﻧ ﹾﺎ ِﺇ ﱠﻻ ‪‬ﻧﺬِﻳ ‪‬ﺮ ‪‬ﻭ‪‬ﺑ ِ‬
‫ﺨ‪‬ﻴ ِﺮ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﻻ ‪‬ﺳ‪‬ﺘ ﹾﻜﹶﺜﺮ‪ ‬‬
‫ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ‪‬‬

‫‪٧٧‬‬
‫ﺐ‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﹸﺃﻧﻜ ‪‬ﺮ ﺯﻳﺎﺭ ﹶﺓ ﻗﱪ ﺍﻟـﻨﱯ‬
‫ﺍﻟﻜﻌﺒﺔ‪،‬ﻷﺧﺬﺕ ﻣﻴﺰﺍ‪‬ﺎ ﻭﺟﻌﻠﺖ ﳍﺎ ﻣﻴﺰﺍﺑﹰﺎ ﻣﻦ ﺧﺸ ٍ‬
‫ﻒ ﺑﻐﲑ ﺍﷲ؛ ﻓﻬـﺬﻩ‬‫
‪،‬ﻭﻗﻮﻟﻪ‪:‬ﺇﱐ ﺃﻧﻜ ‪‬ﺮ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻏﲑﻫﻢ‪،‬ﻭﺇﱐ ﺃﻛ ﱢﻔ ‪‬ﺮ ﻣﻦ ﺣﻠ ‪‬‬
‫ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻣﺴﺄﻟﺔ‪،‬ﺟﻮﺍﰊ ﻓﻴﻬﺎ ﺃﻥ ﺃﻗﻮﻝ‪:‬ﺳﺒﺤﺎﻧﻚ ﻫﺬﺍ ‪‬ﺘﺎ ﹲﻥ ﻋﻈﻴ ‪‬ﻢ‪.‬‬
‫ﺐ ﺍﻟﺼﺎﳊﲔ‪،‬ﺗﺸﺎ‪‬ﺖ‬ ‫ﺐ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪،‬ﻭﻳﺴ ‪‬‬ ‫ﱯ ﳏﻤﺪﹰﺍ
ﺃﻧﻪ ﻳﺴ ‪‬‬‫ﺖ ﺍﻟﻨ ‪‬‬
‫ﻭﻟﻜﻦ ﻗﺒﹶﻠﻪ ﻣﻦ ‪ ‬‬
‫ﻗﻠﻮ‪‬ﻢ‪،‬ﻭ‪‬ﺘﻮﻩ ﺑﺄﻧﻪ ﻳﺰﻋﻢ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻭﻋﻴﺴﻰ ﻭﻋﺰﻳﺮﺍ ﰲ ﺍﻟﻨﺎﺭ‪،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﰲ ﺫﻟـﻚ‪ِ»:‬ﺇ ﱠﻥ‬
‫ﻚ ‪‬ﻋ‪‬ﻨﻬ‪‬ـﺎ ‪‬ﻣ‪‬ﺒﻌ‪‬ـﺪ‪‬ﻭ ﹶﻥ« ﺍﻵﻳـﺔ ]ﺳـﻮﺭﺓ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﺴﻨ‪‬ﻰ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺤ‪‬‬‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ﹶﻘ ‪‬‬
‫‪٢١٦‬‬
‫ﺁﻳﺔ‪"[١٠١:‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻣﻨﻪ –ﺭﲪﻪ ﺍﷲ – ﰲ ﻏﺎﻳﺔ ﺍﻹﻧﺼﺎﻑ ‪ ،‬ﻓﺎﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ‪ -‬ﻭﻻ ﺳﻴ‪‬ﻤﺎ ﺍﻟﱵ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪ -‬ﻻ ﳚﻮ ‪‬ﺯ ﺍﳊﻜ ‪‬ﻢ ﺑﻜﻔﺮ ﻣﻦ ﺧﺎﻟﻔﻨﺎ ﻓﻴﻬﺎ ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ‪ -‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ ‪ »:‬ﹶﺃ‪‬ﻳ ‪‬ﻤﺎ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻗﹶﺎ ﹶﻝ َﻷﺧِﻴ ِﻪ ﻳ‪‬ﺎ ﻛﹶﺎِﻓ ‪‬ﺮ ‪ .‬ﹶﻓﻘﹶـ ‪‬ﺪ ﺑ‪‬ـﺎ َﺀ ِﺑﻬ‪‬ـﺎ‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ «‪. ٢١٧‬‬

‫‬

‫ﺷﻄﺤﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻬﻢ‪ }:‬ﹶﺃﻟﹶ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹸﻛ ﱢﻞ ﻭ‪‬ﺍ ٍﺩ ‪‬ﻳﻬِﻴﻤ‪‬ﻮ ﹶﻥ )‪ (٢٢٥‬ﻭ‪‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣ‪‬ـﺎ ﻟﹶـﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸـﻮ ﹶﻥ‬
‫ﻱ‬
‫ﺼﺮ‪‬ﻭﺍ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﹸﻇِﻠﻤ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﺳ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ـﻮﺍ ﹶﺃ ‪‬‬
‫ﺕ ‪‬ﻭ ﹶﺫ ﹶﻛﺮ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛِﺜﲑ‪‬ﺍ ﻭ‪‬ﺍ ‪‬ﻧ‪‬ﺘ ‪‬‬ ‫)‪ِ (٢٢٦‬ﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ َﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺐ ‪‬ﻳ‪‬ﻨ ﹶﻘِﻠﺒ‪‬ﻮ ﹶﻥ )‪] { (٢٢٧‬ﺍﻟﺸﻌﺮﺍﺀ‪[٢٢٧-٢٢٥/‬‬ ‫‪‬ﻣ‪‬ﻨ ﹶﻘﹶﻠ ٍ‬
‫ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺃﲪﺪ ﺷﻮﻗﻲ ﺭﲪﻪ ﺍﷲ ﰲ ‪‬ﺞ ﺍﻟﱪﺩﺓ‪:‬‬
‫ﺵ ﹶﻓﺎِﺳ‪‬ﺘﻠِـ ِﻢ‬ ‫ﺤﻤ‪‬ـ ‪‬ﺪ ﻫ‪‬ـﺬﺍ ﺍﻟﻌ‪‬ـﺮ ‪‬‬ ‫ﻭ‪‬ﻗﻴـ ﹶﻞ ﻛﹸـ ﱡﻞ ‪‬ﻧﺒِـ ‪‬ﻲ ﻋِـﻨـ ‪‬ﺪ ﺭ‪‬ﺗﺒ‪‬ـﺘِـ ِﻪ ﻭ‪‬ﻳﺎ ‪‬ﻣ ‪‬‬
‫ﻓﻬﺬﺍ ﻣﻦ ﺷﻄﺤﺎﺗﻪ ﺃﻳﻀﹰﺎ ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺒﻪ ﻋﻠﻰ ﺍﳋﻄﺄ ﻻ ﺃﻥ ﳓﻜﻢ ﺑﻜﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ ‪ -‬ﻣﻌﺎﺫ ﺍﷲ‪ -‬ﻭﺇﳕﺎ ﺃﺧﻄﺆﻭﺍ ﰲ‬
‫ﺍﻟﺘﻌﺒﲑ ﻛﻤﺎ ﺃﺧﻄﺄ ﺍﻟﺮﺟ ﹸﻞ ﺍﻟﺬﻱ ﻓﻘﺪ ﺩﺍﺑﺘﻪ ﰲ ﻓﻼﺓ ﻓﻴﺌﺲ ﻣﻨﻬﺎ ﻭﻧﺎﻡ ﻟﻴﻨﺘﻈﺮ ﺍﳌﻮﺕ ﻓﻠﻤﺎ ﺍﺳﺘﻴﻘﻆ ﻭﺟﺪﻫﺎ ﻓﻘﺎﻝ‪ِ ):‬ﻣ ‪‬ﻦ ﺷِـ ‪‬ﺪ ِﺓ‬
‫ﺡ ( ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٧١٣٦‬‬ ‫ﺖ ‪‬ﻋ‪‬ﺒﺪِﻯ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻚ‪،‬ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ِﻣ ‪‬ﻦ ِﺷ ‪‬ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺡ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫‪ - ٢١٦‬ﺍﻧﻈﺮ‪:‬ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻛﺎﻣﻠﺔ ‪) -‬ﺝ ‪ / ٤١‬ﺹ ‪ (٩‬ﻭﺍﻧﻈﺮ ﺇﺳﻼﻣﻴﺔ ﻻ ﻭﻫﺎﺑﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٧٣‬ﻭﻣﻮﺳﻮﻋﺔ ﺍﻟﺮﺩ ﻋﻠﻰ‬
‫ﺍﻟﺼﻮﻓﻴﺔ ‪) -‬ﺝ ‪ / ١٣١‬ﺹ ‪ (٣٠٥‬ﻭﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ ﻻﺑﻦ ﻋﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٨‬‬
‫‪ - ٢١٧‬ﺍﻟﺒﺨﺎﺭﻱ)‪ ( ٦١٠٤‬ﻭﻣﺴﻠﻢ )‪(٢٢٤‬‬

‫‪٧٨‬‬
 ‫ﺏ ﺍﻟﺜﺎﱐ‬
‫ﺍﻟﺒﺎ ‪‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪ ‬ﹸﻞ‬
‫ﺗﻌﺮﻳﻔﹸﻪ‪:‬‬
‫ﻱ ‪‬ﺗ ﹶﻘ ‪‬ﺮﺑ‪‬ـﺖ‬
‫ﺏ ‪ .‬ﻳﻘﹶﺎﻝ‪:‬ﺗ ‪‬ﻮ ‪‬ﺳﻠﹾﺖ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﹾﻟ ‪‬ﻌﻤ‪‬ﻞ‪:‬ﹶﺃ ‪‬‬
‫ﺟﺎﺀ ﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‪:‬ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﹸﻟ ‪‬ﻐ ﹰﺔ‪:‬ﺍﻟ‪‬ﺘ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺻ ‪‬ﺮ ٍﺓ ‪‬ﺗ ‪‬ﻌ ِﻄ ﹸﻔ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹸﺔ ﻫِـ ‪‬ﻲ ﺍﱠﻟﺘِـﻲ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ٍﺔ ﺁ ِ‬
‫ﺏ ِﺇﻟﹶ‪‬ﻴ ِﻪ ِﺑ ‪‬‬
‫ﻼ ٍﻥ ِﺑ ﹶﻜﺬﹶﺍ‪:‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴ ِﻪ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ِﺇﻟﹶﻰ ﹸﻓ ﹶ‬
‫ﺤﺼِﻴﻞ ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ِﺩ‪،‬ﻗﹶﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ِﺇﻟﹶﻴ ِﻪ‬ ‫‪‬ﻳ‪‬ﺘ ‪‬ﻮﺻ‪‬ﻞ ِﺑﻬ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺗ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ" )ﺍﳌﺎﺋﺪﺓ‪ . (٣٥:‬ﻭ ‪‬ﻭﺳ‪‬ـﻞ ِﺇﻟﹶـﻰ ﺍﻟﻠﱠـ ِﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬
‫‪٢١٨‬‬
‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪.‬‬ ‫ﺏ ِﺑ ِﻪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻛ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ‪.‬ﻭ‪‬ﺍﹾﻟﻮ‪‬ﺍﺳِﻞ‪:‬ﺍﻟﺮ‪‬ﺍ ِﻏ ‪‬‬ ‫ﻼ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﻼ‪ :‬ﻋﻤِﻞ ‪‬ﻋ ‪‬ﻤ ﹰ‬ ‫‪‬ﺗ ‪‬ﻮﺳِﻴ ﹰ‬
‫ﺏ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺡ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻟﱡﻠ ‪‬ﻐ ِﺔ‪،‬ﹶﻓ‪‬ﻴ ﹾﻄﻠﹶ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﻼِ‬ ‫ﺻ ِﻄ ﹶ‬‫ﺝ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﻓِﻲ ﺍ ِﻻ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﺍ ِﺇﹶﻟ‪‬ﻴ ِﻪ‬ ‫ﺕ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣﻤ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤ ﹶﻔ ‪‬‬ ‫ﺕ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ِﻙ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻬﻴ‪‬ﺎ ِ‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻣ ‪‬ﻦ ِﻓﻌ‪‬ﻞ ﺍﻟﻄﱠﺎﻋ‪‬ﺎ ِ‬
‫ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ "‪.٢١٩‬‬
‫ﺏ ِﺑ ِﻪ‬‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِﺮ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻘ ‪‬ﺮ ِ‬
‫ﺏ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ﹶﻄﹶﻠ ِ‬
‫‪‬ﻭ‪‬ﻳ ﹾﻄﹶﻠ ‪‬ﻖ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ﹶﻘ ‪‬ﺮ ِ‬
‫ﺨ ﹾﻠﻘِـ ِﻪ ﹶﻛ‪‬ﻨﺒِـ ‪‬ﻲ‪،‬ﹶﺃ ‪‬ﻭ ﺻ‪‬ـﺎِﻟ ٍﺢ‪،‬ﹶﺃ ِﻭ‬ ‫ﺻ ﹶﻔ ٍﺔ ِﻣ ‪‬ﻦ ﺻِـﻔﹶﺎِﺗ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬ ‫ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺑِﺎ ‪‬ﺳ ٍﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎِﺋ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ِ‬
‫ﺖ ﺍﹾﻟ ‪‬ﻮﺳِـﻴﹶﻠ ﹸﺔ‬ ‫ﻀ ‪‬ﺢ ‪ .‬ﻭﹸﺃ ﹾﻃِﻠ ﹶﻘ ِ‬
‫ﻑ ‪‬ﻭ‪‬ﺗﻔﹾﺼِﻴ ٍﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ﹶﻛﻤ‪‬ﺎ ‪‬ﺳ‪‬ﻴ‪‬ﺘ ِ‬ ‫ﻼ ٍ‬ ‫ﻚ‪ .٢٢٠‬ﻋﻠﹶﻰ ِﺧ ﹶ‬ ‫ﺵ‪ ،‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺠ‪‬ﻨ ِﺔ ‪.‬‬
‫‪٢٢٢ ٢٢١‬‬
‫ﺚ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ٍﺔ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺕ ﺍﻟﺼ‪ ‬ﹶﻠ ِﺔ‪:‬‬
‫ﻅ ﺫﹶﺍ ‪‬‬
‫ﺍ َْﻷﹾﻟﻔﹶﺎ ﹸ‬

‫‪ - ٢١٨‬ﺍﻧﻈﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٤١‬ﻭﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻟﻠﻐﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٢٧٩‬ﻭﺍﶈﻴﻂ ﰲ ﺍﻟﻠﻐﺔ ‪) -‬ﺝ ‪/ ٢‬‬
‫ﺹ ‪ (٢٧٥‬ﻭﺍﻟﻌﲔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٧٣‬ﻭﻣﻌﺠﻢ ﻟﻐﺔ ﺍﻟﻔﻘﻬـﺎﺀ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٥١‬ﻭﺗـﺎﺝ ﺍﻟﻌـﺮﻭﺱ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪ (٧٥٧٤‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٩٨٨‬ﻭﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٤٠٢‬ﻭﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ ‪) -‬ﺝ‬
‫‪ / ١١‬ﺹ ‪ (٧٢٤‬ﻣﺎﺩﺓ ﻭﺳﻞ‬
‫‪ - ٢١٩‬ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٢٨٩‬ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (١٠٣‬ﻭﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٦٨٧‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٠٥‬ﻭﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٤٨‬‬
‫‪ - ٢٢٠‬ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ﺹ‪ ١٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﺗﻔﺴﲑ ﺍﻷﻟﻮﺳﻲ ‪. ١٢٤ / ٦‬‬
‫‪ - ٢٢١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪( ٨٧٥‬‬
‫‪ -٢٢٢‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪.(٢٧‬‬

‫‪٧٩‬‬
 ‫ﺃ ‪ -‬ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ‪:‬‬
‫ﻚ ‪ .‬ﻭ‪‬ﺗﻜﹸﻮ ﹸﻥ ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ ِﺑﺎﹶﻟﻠﱠـ ِﻪ ‪‬ﻭِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ‪،‬ﹶﺃﻣ‪‬ـﺎ‬
‫ﺡ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻼِ‬
‫ﺻ ِﻄ ﹶ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻮ ِﻥ‪ ،‬ﻭﻓِﻲ ﺍ ِﻻ ‪‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ ﹸﻟ ‪‬ﻐ ﹰﺔ ﹶﻃﹶﻠ ‪‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧﺔﹸ ِﺑﺎﹶﻟﱠﻠ ِﻪ ﹶﻓ ِﻬ ‪‬ﻲ ‪‬ﻣ ﹾﻄﻠﹸﻮ‪‬ﺑ ﹲﺔ ﻓِﻲ ﻛﹸﻞ ‪‬ﺧ‪‬ﻴ ٍﺮ‪،‬ﹶﻓﺎﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳﺘِﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ ﹶﻟ ﹾﻔﻈﹶـﺎ ِﻥ ‪‬ﻣﺘ‪‬ـﺴ‪‬ﺎ ِﻭﻳ‪‬ﺎ ِﻥ ﹸﻟﻐ‪‬ـ ﹰﺔ‬
‫‪٢٢٣‬‬
‫ﻼﺣ‪‬ﺎ ‪.‬‬ ‫ﺻ ِﻄ ﹶ‬ ‫ﻭ‪‬ﺍ ‪‬‬
‫ﺏ ‪ -‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ‪:‬‬
‫ﻚ‪ .‬ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﹶﻏﻴ‪‬ـ ‪‬ﺮ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻞ ؛ َِﻷ ﱠﻥ‬ ‫ﺡ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻼِ‬ ‫ﺻ ِﻄ ﹶ‬ ‫ﺼ ِﺮ‪ ،‬ﻭﻓِﻲ ﺍ ِﻻ ‪‬‬ ‫ﺙ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻮ ِ‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﹶﻃﹶﻠ ‪‬‬
‫ﺸ ‪‬ﺪ ِﺓ ‪‬ﻭﺣ‪‬ﺎﻝ ﺍﻟ ‪‬ﺮﺧ‪‬ﺎ ِﺀ‪.٢٢٤‬‬ ‫ﺸ ‪‬ﺪ ِﺓ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺣ‪‬ﺎﻝ ﺍﻟ ‪‬‬ ‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹶﺔ ﹶﻻ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺇ ﱠﻻ ﻓِﻲ ﺣ‪‬ﺎﻝ ﺍﻟ ‪‬‬
‫ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ :-‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻘﹸﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﺇﻥﱠ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻫ ‪‬ﻮ ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ِﺑ ِﻪ‪،‬ﺑ‪‬ﻞ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻣ ﹸﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﺤ ‪‬ﺮ ‪‬ﻣﺘِـ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﻼ ٍﻥ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬ ‫ﺸ‪‬ﻴ ِﺦ ﹸﻓ ﹶ‬‫ﺤ ‪‬ﻖ ﺍﻟ ‪‬‬‫‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻠﹸﻮ ﹶﻥ ﻓِﻲ ﹶﺃ ‪‬ﺩ ِﻋ‪‬ﻴِﺘ ِﻬ ‪‬ﻢ ِﺑﹸﺄﻣ‪‬ﻮ ٍﺭ‪ ،‬ﹶﻛ ﹶﻘﻮ‪‬ﻝ ﹶﺃ ‪‬ﺣ ِﺪ ِﻫ ‪‬ﻢ‪:‬ﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ِﺇﹶﻟﻴ‪‬ﻚ ِﺑ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ‪‬ﻧ ‪‬ﻪ ﻓِﻲ ﹶﺃ ‪‬ﺩ ِﻋ‪‬ﻴِﺘ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‬
‫ﺡ ﻭ‪‬ﺍﹾﻟ ﹶﻘﹶﻠ ِﻢ ﹶﺃ ‪‬ﻭ ﺑِﺎﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ِﺇﹶﻟﻴ‪‬ﻚ ﺑِﺎﻟﱠﻠ ‪‬ﻮ ِ‬
‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﺳ‪‬ﺎِﺋ ﹲﻞ ﹶﻟ ‪‬ﻪ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِـ ِﻪ ﹶﻻ‬ ‫ﺚ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻃﹶﺎِﻟ ‪‬‬ ‫ﺴ‪‬ﺘﻐِﻴ ﹶ‬ ‫ﺴ‪‬ﺘﻐِﻴﺜﹸﻮ ﹶﻥ ِﺑ ‪‬ﻬ ِﺬ ِﻩ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪٢٢٥‬‬
‫ﺐ ِﺑ ِﻪ‪ ،‬ﻭ ﹸﻛ ﱡﻞ ﺃﹶ ‪‬ﺣ ٍﺪ ‪‬ﻳ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﺑِﻪ‪.‬‬ ‫ﺴﹶﺄ ﹸﻝ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ﹾﻄﹶﻠ ‪‬‬
‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ‪‬ﺪﻋ‪‬ﻰ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻄﹶﻠ ‪‬‬
‫‪‬ﺣﻜ ‪‬ﻢ ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ‪:‬‬
‫ﺤ ِﺔ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﺘﻘﹾـﻮ‪‬ﻯ‬
‫ﲔ ﺑِﺎﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺑِﺎ َْﻷ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻋِﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻕ ﹶﻓﻘﹶﺎﻝ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ِﺇﻟﹶﻴ ِﻪ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﹾﺍ‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹶﻜﱠﻠﹶﻠ ِﺔ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ﺍﻟﺼ‪‬ﺎ ِﺩ ِ‬
‫ﻓِﻲ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ" )ﺍﳌﺎﺋﺪﺓ‪.(٣٥:‬ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ‪:‬‬
‫ﺽ ‪‬ﻋﻠﹶﻰ ﻛﹸﻞ ﹶﺃ ‪‬ﺣ ٍﺪ ﻓِﻲ ﹸﻛ ﱢﻞ ﺣ‪‬ﺎ ٍﻝ‪،‬ﺑ‪‬ﺎ ِﻃﻨ‪‬ﺎ ‪‬ﻭﻇﹶﺎ ِﻫﺮ‪‬ﺍ‪،‬ﻓِﻲ‬ ‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ ‪‬ﻭﻃﹶﺎ ‪‬ﻋِﺘ ِﻪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻂ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻞ ﺑِﺎ ِْﻹﳝ‪‬ـﺎ ِﻥ ﺑِـ ِﻪ‬ ‫ﺴ ﹸﻘ ﹸ‬
‫ﺸ ‪‬ﻬ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻣﻐِﻴِﺒ ِﻪ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﺣﻴ‪‬ﺎ ِﺓ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ‪،‬ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺠ ِﺔ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭ ﹶﻻ ِﺑﻌ‪‬ـ ﹾﺬ ٍﺭ‬ ‫ﺤ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ﻓِﻲ ﺣ‪‬ﺎ ٍﻝ ِﻣ ‪‬ﻦ ﺍ ْﻷَ ‪‬ﺣﻮ‪‬ﺍﻝ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﻗﻴ‪‬ﺎ ِﻡ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍ َْﻷ ‪‬ﻋﺬﹶﺍ ِﺭ‪ ،‬ﻭ ﹶﻻ ﹶﻃﺮِﻳ ‪‬ﻖ ِﺇﻟﹶﻰ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣ ِﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﻨﺠ‪‬ﺎ ِﺓ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍِﺑ ِﻪ ِﺇ ﱠﻻ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ‬
‫ﺤﻤ‪‬ﻮ ِﺩ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﻐِﺒ ﹸﻄ ‪‬ﻪ ِﺑ ِﻪ ﺍﻟﹾـﹶﺄ ‪‬ﻭﻟﹸﻮ ﹶﻥ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎ ِﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺨﻠﹶﺎِﺋ ِﻖ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ِﺑ ِﻪ ‪‬ﻭِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ
‪‬ﺷﻔِﻴ ‪‬ﻊ ﺍﹾﻟ ‪‬‬

‫‪- ٢٢٣‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪.(٢٧‬‬

‫‪- ٢٢٤‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪.(٢٧‬‬
‫‪ -٢٢٥‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﳎﻤﻮﻋﺔ ﺍﻟﻔﺘﺎﻭﻯ‪ ، ١٠٣ / ١ ،‬ﻭﺃﻳﻀﺎ )ﺝ ‪ / ١‬ﺹ ‪.(١٩‬‬

‫‪٨٠‬‬
‫ﺸ ﹶﻔﻌ‪‬ﺎﺀِ ﹶﻗ ‪‬ﺪﺭ‪‬ﺍ ‪‬ﻭﹶﺃ ‪‬ﻋﻠﹶﺎ ‪‬ﻫ ‪‬ﻢ ﺟ‪‬ﺎﻫ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﻭﺍﻵﺧﺮﻭﻥ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ..":‬ﻭﻛﹶﺎ ﹶﻥ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺟِﻴﻬ‪‬ﺎ " )‪ (٦٩‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﻭﻗﹶـﺎ ﹶﻝ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺸ ‪‬ﺮ ِﻙ ِﺑ ﹶﻜِﻠ ‪‬ﻤ ٍﺔ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﺍﺳ‪‬ـ ‪‬ﻤ ‪‬ﻪ‬
‫ﺖ ﺍﹾﻟﻤ‪‬ﻶِﺋ ﹶﻜ ﹸﺔ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﹼﻠﻪ‪ ‬ﻳ‪‬ﺒ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﺴِﻴ ِﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ِ " :‬ﺇ ﹾﺫ ﻗﹶﺎﹶﻟ ِ‬
‫ﲔ " )ﺁﻝ‬ ‫ﺍﹾﻟﻤ‪‬ﺴِﻴ ‪‬ﺢ ﻋِﻴﺴ‪‬ﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻭﺟِﻴﻬ‪‬ﺎ ﻓِـﻲ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵﺧِـ ‪‬ﺮ ِﺓ ‪‬ﻭﻣِـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻘﹶـ ‪‬ﺮِﺑ ‪‬‬
‫ﲔ ؛ ﹶﻟ ِﻜ ‪‬ﻦ ﺷ‪‬ـﻔﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ
ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﺟ‪‬ﺎﻫ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺟﻤِﻴ ِﻊ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬
‫ﻋﻤﺮﺍﻥ‪ .(٤٥:‬ﻭ ‪‬ﻣ ‪‬‬
‫‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﻊ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ﹶﻟ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ
‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﹶﻟ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ
‪‬ﻭ ‪‬ﺷ ﹶﻔ ‪‬ﻊ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑﻪ‪ ‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻠﹸﻮ ﹶﻥ ﺇﻟﹶـﻰ ﺍﻟﻠﱠـ ِﻪ ِﺑ ‪‬ﺪﻋ‪‬ﺎﺋِـ ِﻪ‬ ‫ﺸﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬‬‫ﹶﻟ ‪‬ﻪ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬‬
‫ﺻﻠﱠﻰ‬ ‫ﺱ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﺒ‪‬ﺎﺭ‪ ‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬‬
‫‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﻭ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺳ‪ ‬ﹸﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٢٢٦‬‬
‫ﺴﻠِﻴﻤ‪‬ﺎ ‪".‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺁِﻟ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻳ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ‬
‫ﲔ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺮﺿِﻴ ِﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ ":‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺡ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳِﻠ ‪‬‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬ﺪ ‪‬‬
‫ﺤﺬﹸﻭﺭ‪‬ﺍ"‬‫ﻚ ﹶﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬ﻪ ِﺇ ﱠﻥ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫)ﺍﻹﺳﺮﺍﺀ‪.(٧ ٥:‬‬
‫ﻑ ‪‬ﻭ‪‬ﺗ ﹾﻔﺼِﻴ ٍﻞ‬
‫ﻼ ٍ‬‫ﺻ ‪‬ﻮ ‪‬ﺭ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ﻟِﻠ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪:‬ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﺟ‪‬ﺎِﺋ ‪‬ﺰ‪ ،‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺟ‪‬ﺎِﺋ ٍﺰ‪ ،‬ﻋﻠﹶﻰ ِﺧ ﹶ‬ ‫‪‬ﻭ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ‪‬‬
‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ‪‬ﻳ ﹾﺄﺗِﻲ ‪‬ﺑﻴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ‪.‬‬
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‫‪ -٢٢٦‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪) ،‬ﺝ ‪ / ١‬ﺹ ‪(١٤٣‬‬

‫‪٨١‬‬
 ‫ﹶﺃﻭ‪ ‬ﹰﻻ‬
‫ﺻﻔﹶﺎِﺗ ِﻪ‬
‫ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ِﺑﹶﺄ ‪‬ﺳﻤ‪‬ﺎ ِﺀ ﺍﻟﻠﱠ ِﻪ ‪‬ﺗ ‪‬ﻌﺎﻟﹶﻰ ‪‬ﻭ ِ‬

‫ﻱ ‪‬ﺷ ﹾﺄ ٍﻥ ِﻣ ‪‬ﻦ ﹸﺃﻣ‪‬ﻮ ِﺭ‬

‫ﺐ َِﻷ ‪‬‬
‫ﺤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺻﻔﹶﺎِﺗ ِﻪ ‪‬ﻣ ‪‬‬
‫ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑﹶﺄ ‪‬ﺳﻤ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ِ‬
‫ﺤﺪ‪‬ﻭ ﹶﻥ‬
‫ﺴﻨ‪‬ﻰ ﻓﹶﺎ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﻩ ِﺑﻬ‪‬ﺎ ‪‬ﻭ ﹶﺫﺭ‪‬ﻭﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻠ ِ‬
‫ﺤ‪‬‬‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍ ْﻵ ِﺧ ‪‬ﺮ ِﺓ ‪ .‬ﻗﹶﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭﻟِﹼﻠ ِﻪ ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎﺀ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ ﺍﹾﻟ ‪‬ﻤ ﹶﻄﻬ‪‬ـ ‪‬ﺮ ِﺓ‬
‫ﺠ ‪‬ﺰ ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ " )ﺍﻷﻋﺮﺍﻑ‪ .(١٨٠:‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﻓِﻲ ﹶﺃﺳ‪‬ﻤ‪‬ﺂِﺋ ِﻪ ‪‬ﺳ‪‬ﻴ ‪‬‬
‫ﻚ‬‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎﻟِـ ٍ‬ ‫ﺚ ﹶﺃ‪‬ﻧ ِ‬‫ﺻﻔﹶﺎِﺗ ِﻪ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ :‬ﺣﺪِﻳ ﹸ‬‫ﺚ ﹶﻛِﺜ ‪‬ﲑﹲﺓ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﻓِﻴﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﺑﹶﺄ ‪‬ﺳﻤ‪‬ﺎِﺋ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ ِ‬
‫ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﺚ "‪.٢٢٧‬‬
‫ﻚ ﹶﺃ ‪‬ﺳ‪‬ﺘﻐِﻴ ﹸ‬
‫ﻗﹶﺎﻝ‪:‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﺇﺫﹶﺍ ﹶﻛ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳ‪‬ﺎ ‪‬ﺣ ‪‬ﻰ ﻳ‪‬ﺎ ﹶﻗﻴ‪‬ﻮ ‪‬ﻡ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ‪‬‬
‫ﺠﻨ‪ِ ‬ﺔ‪:‬‬
‫ﺴﺄﹶﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﻠﱠ ِﻪ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﻣﺴﺄﻟﺔ‪ :‬ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ﹸﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻲ َﺀ‬‫ﺴﺄﹶﻝ ِﺑﻬ‪‬ﺎ ﺍﻟـ ‪‬‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺻﻔﹶﺎ‪‬ﺗ ‪‬ﻪ ‪‬ﺟﻠِﻴﹶﻠﺔﹰ ‪‬ﻣ ﹶﻘ ‪‬ﺪ ‪‬ﺳ ﹰﺔ ﻧ‪‬ﺎ ‪‬ﺳ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻈِﻴ ‪‬ﻤ ﹶﺔ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ِﺭ ‪‬ﻭ ِ‬ ‫ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺴﺄﹶﻝ‬ ‫ﺠ‪‬ﻨ ِﺔ ِﺑ ِﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴﺆ‪‬ﺍﻝ ﺍﹾﻟ ‪‬‬ ‫ﺺ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺑ ‪‬‬
‫ﻚ‪،‬ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺧ ‪‬‬ ‫ﺠ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ ﻭ‪‬ﺍﻟﻄﱠﺎ ‪‬ﻋ ِﺔ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ ﻛﹶﺎﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹶﻘ ‪‬ﺮ ِﺭﺿ‪‬ﺎ ‪‬ﻩ‬
‫ﺴِﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ‪ِ،‬ﺇ ﹾﺫ ِﻫ ‪‬ﻲ ﺩ‪‬ﺍ ‪‬ﺭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬‫ﺴﺄﹶﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ؛ َِﻷ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ِﺑ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹸﺔ "‪ .٢٢٨‬ﻭﻗﺎﻝ ﺍﺑـﻦ‬ ‫ﺴﹶﺄ ﹸﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻻ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻣﻨِ ِﻪ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪:‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ‬
‫ﺴﹶﺄ ﹶﻝ ِﺑ ‪‬ﻮ ‪‬ﺟﻪِ ﺍﻟﱠﻠ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑﺓﹸ ﺍﻟﺜﱠﺎ ِﻣ‪‬ﻨ ﹸﺔ ﻭ‪‬ﺍﻟﺘ‪‬ﺎ ِﺳ ‪‬ﻌ ﹸﺔ ﻭ‪‬ﺍﻟﱠﺜﻠﹶﺎﺛﹸﻮ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﻤِﺎﹶﺋ ِﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺴﺌﹸﻮ ﹸﻝ‬‫ﺠ‪‬ﻨ ِﺔ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ﺍﻟﺴ‪‬ﺎِﺋ ﹸﻞ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬‬ ‫ﺴﺌﹸﻮ ﹸﻝ ﺳ‪‬ﺎِﺋﹶﻠ ‪‬ﻪ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻﺮِﻳ ‪‬ﺢ‬ ‫ﺳ‪‬ﺎِﺋﹶﻠ ‪‬ﻪ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ‪،‬ﰒ ﺫﻛﺮ ﺍﻷﺣﺎﺩﻳﺚ‪،‬ﻭﻗﺎﻝ ﺑﻌﺪﻫﺎ‪ :‬ﻋﺪ‪ ‬ﹸﻛ ﱢﻞ ِﻣ ‪‬ﻦ ‪‬ﻫ ﹶﺬ‪‬ﻳ ِﻦ ﹶﻛِﺒ ‪‬ﲑ ﹰﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬‬
‫ﺱ ﹶﻛﻤ‪‬ﺎ ﻓِﻲ‬ ‫ﺼﺤِﻴ ِﺢ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳِﺌ ﹶﻞ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﻄِﻲ ‪‬ﺷ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺚ ﺍﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﻟﱠﻠ ‪‬ﻌ ِﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ﹸﻛﻠ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ ‪‬ﻣ ﹾﻜﺮ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ‬
‫ﻚ ﹶﺃِﺋ ‪‬ﻤ‪‬ﺘﻨ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺚ ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ‪،‬ﹶﻟ ِﻜﻦ‪ ‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹾﺬ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺚ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻊ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺇﺫﹶﺍ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻀﻠﹰﺎ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑ ِﺓ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹸﻞ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ِﺔ ﹶﻓ ‪‬‬
‫‪‬ﻳ ﹸﻘﻮﻟﹸﻮﺍ ﺑِﺎﹾﻟ ‪‬‬
‫ﺿ ِﻄﺮ‪‬ﺍ ِﺭ ِﻩ‪ ،‬ﻭ ‪‬ﺳﺆ‪‬ﺍِﻟ ِﻪ ِﺑﺎﹶﻟﻠﱠـ ِﻪ ﹶﺃﻗﹾـ‪‬ﺒ ‪‬ﺢ‬‫ﺺ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ﱠﻥ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍ ‪‬‬
‫ﻀ ﹶﻄ ‪‬ﺮ ‪‬ﻭ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺣ ﹾﻜ ‪‬ﻤ ﹸﺔ ﺍﻟ‪‬ﺘ‪‬ﻨﺼِﻴ ِ‬ ‫ِﻟ ‪‬ﻤ ‪‬‬

‫‪ - ٢٢٧‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ )‪ ( ٣٨٦٦‬ﻭﺍﳊﺎﻛﻢ ﺑﺮﻗﻢ )‪ ١٨٧٥‬ﻭ‪ (٢٠٠٠‬ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘـﻲ ﺑـﺮﻗﻢ )‪(٩٨٦٧‬‬
‫ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ‪ ( ٤٧٧٧‬ﻣﻦ ﻃﺮﻕ ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫‪ - ٢٢٨‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ )‪ ( ١٦٧٣‬ﻭﻓﻴﻪ ﺿﻌﻒ‬

‫‪٨٢‬‬
‫ﺠ ‪‬ﺮ‬
‫ﺴﺆ‪‬ﺍ ﹶﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣﺘ‪‬ـﻰ ﹶﺃﺿ‪‬ـ ‪‬‬
‫ﺴﺆ‪‬ﺍ ِﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺇﺫﹶﺍ ﹶﺃﹶﻟ ‪‬ﺢ ‪‬ﻭ ﹶﻛ ‪‬ﺮ ‪‬ﺭ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﺃ ﹾﻓ ﹶﻈ ‪‬ﻊ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻤﹸﻠ ‪‬ﻪ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬ﻩ‪ ،‬ﻭﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﻓﹶﺎﻟﱠﻠ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ﹶﺬ‪‬ﻳ ِﻦ‪ ،‬ﻭ ﹶﻛ ‪‬ﻮ ﹸﻥ ﻛﹸ ﱟﻞ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﻛِﺒ ‪‬ﲑ ﹰﺓ ﻇﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻤ‪‬ﺘِﻨ ‪‬ﻊ‬
‫ﺴﺌﹸﻮ ﹶﻝ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﺆ‪‬ﺍ ِﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ -‬ﻭﻓِـﻲ‬ ‫ﺠ ‪‬ﺮ ِﺩ ﺍﻟ ‪‬‬‫ﺻﺤ‪‬ﺎ‪‬ﺑﻨ‪‬ﺎ‪ ،‬ﻭ ﹶﻛﻠﹶﺎ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﺇ‪‬ﻧﻤ‪‬ﺎ ﻫ‪ ‬ﻮ ﻓِﻲ ‪‬ﻣ ‪‬‬ ‫ﻚ ﹶﺃ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻚ‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻛﻠﹶـﺎ ِﻡ ﹶﺃِﺋ ‪‬ﻤِﺘﻨ‪‬ـﺎ ‪‬ﻭِﺗﻠﹾـ ‪‬‬ ‫ﻀ ‪‬ﺢ ﺍﹾﻟ ‪‬‬ ‫ﺿ ِﻄﺮ‪‬ﺍ ِﺭ ِﻩ‪ ،‬ﻭِﺑ ‪‬ﻬﺬﹶﺍ ﺍ‪‬ﺗ ‪‬‬
‫ﻚ ﻟﹶﺎ ‪‬ﻋ ِﻦ ﺍ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ِﻊ ﺍﻟﺴ‪‬ﺎِﺋ ِﻞ ِﺑ ﹶﺬِﻟ ‪‬‬
‫‪٢٢٩‬‬
‫ﺚ ﺍﱠﻟﺘِﻲ ﹶﻗ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﺎﻫ‪‬ﺎ‪.‬‬‫ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺏ‬
‫ﺠ‪‬ﻨ ﹸﺔ " ‪ .‬ﻭﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺴﹶﺄ ﹸﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ‪‬‬
‫ﺭﻭﻯ ﺍﺑﻦ ﻣﻨﺪﻩ‪ :‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ":‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺚ‪ ،‬ﻣ ﹾﻠﻌ‪‬ﻮ ﹲﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﺄ ﹶﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﻟﹶﺎ‬
‫ﺚ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﺄﹶﻟ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹶﺄ ‪‬ﻋﻄﹸﻮ ‪‬ﻩ ‪ .‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﺖ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ
ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﺳ‪‬ـﹶﺄ ﹶﻝ ِﺑ ‪‬ﻮﺟ‪‬ـ ِﻪ‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ِﺟ ‪‬ﻬ ِﺔ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍ ِﺓ ‪ .‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪ .‬ﻭ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬
‫ﺸﻬ‪‬ﻮ ‪‬ﺭ ٍﺓ ِﺑﹶﺄﺳ‪‬ـﺎﻧِﻴ ‪‬ﺪ‬‫ﺴﹶﺄ ﹸﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻄﹶﻰ‪ِ ،‬ﻣ ‪‬ﻦ ‪‬ﻭﺟ‪‬ﻮ ٍﻩ ﻣ‪‬ـ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ‪،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺖ‪ ،‬ﻭﹶﺃﺑِﻲ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻌﻔﹶـ ٍﺮ‬ ‫ِﺟﻴ‪‬ﺎ ٍﺩ‪ ،‬ﻭ ‪‬ﺭﻭ‪‬ﺍﻫ‪‬ﺎ ﺍﹾﻟﹶﺄِﺋ ‪‬ﻤ ﹸﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ِﺭ ‪‬ﺑ ِﻦ ﻳ‪‬ﺎ ِﺳ ٍﺮ‪ ،‬ﻭ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺛﹶﺎِﺑ ٍ‬
‫‪٢٣٠‬‬
‫‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ "‬
‫ﺴﹶﺄ ﹶﻝ ِﺑ ِﻪ‬
‫ﹸﺍ ‪‬ﺳ‪‬ﺘﻔِﻴ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﺃ ﱠﻥ ‪‬ﺳﺆ‪‬ﺍ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻬ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺣﻄﹶﺎ ِﻡ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ِﻬ ‪‬ﻲ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺴﹶﺄﻟﹸﻚ‬‫ﺠ‪‬ﻨﺔﹶ ِﺑ ‪‬ﻮ ‪‬ﺟﻬِﻚ ﺍﹾﻟﻜﹶـ ِﺮ ِﱘ ‪‬ﻭﻧ‪‬ـ ‪‬‬ ‫ﺴﹶﺄﻟﹸﻚ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻮ ‪‬ﻧ ‪‬‬ ‫ﺠ‪‬ﻨ ﹸﺔ ‪‬ﻧ ‪‬‬ ‫ﺴﹶﺄ ﹸﻝ ِﺑ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﻉ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺑﻞﹾ ‪‬ﻳ ‪‬‬ ‫‪‬ﺷ ‪‬ﻲ ٌﺀ ِﻣ ‪‬ﻦ ‪‬ﻣﺘ‪‬ﺎ ِ‬
‫ﺱ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ‬‫ﺴﹶﺄﹸﻟﻮﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ِ‬‫ﻱ ‪‬ﻧ ﹾﻔﻴ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻴ‪‬ﺎ‪ ،‬ﻭﻗِﻴ ﹶﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﺭ ِﻭ ‪‬‬‫ِﺑ ‪‬ﻮ ‪‬ﺟﻬِﻚ ﺍﹾﻟ ﹶﻜ ِﺮ ِﱘ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪ ِﺧﹶﻠﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ِﺑ ِﻪ ﺷ‪‬ـ ‪‬ﻲ ٌﺀ ﻣِـ ‪‬ﻦ‬
‫ﺤ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ِﻄﻨِﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻧ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻬ ِﻪ‬
‫ﺺ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺠ‪‬ﻨ ِﺔ ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻟِﻠ‪‬ﺘ‪‬ﻨﺒِﻴ ِﻪ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ِﺭ ﺍﹾﻟ ِﻌﻈﹶﺎ ِﻡ‪،‬ﻟﹶﺎ ﻟِﻠ‪‬ﺘ ‪‬‬
‫ﺨﺼِﻴ ِ‬ ‫ﺤﻄﹶﺎ ِﻡ‪ ،‬ﻭ ِﺫ ﹾﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫‪٢٣١‬‬
‫ﺤﺼِﻴﻠﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺩ ﹾﻓﻌ‪‬ﺎ "‬
‫ﻑ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ِﺭ ﺍﹾﻟ ِﻌﻈﹶﺎ ِﻡ ‪‬ﺗ ‪‬‬
‫ﺨﻠﹶﺎ ِ‬
‫ﻓِﻲ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ِﺭ ﺍﻟ ‪‬ﺪِﻧ‪‬ﻴ ِﺔ‪ِ،‬ﺑ ِ‬

‫‪ - ٢٢٩‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٥٠٠‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

‫‪- ٢٣٠‬ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻻﺑﻦ ﻣﻨﺪﻩ ﺑﺮﻗﻢ )‪.( ٩٥‬‬
‫‪ - ٢٣١‬ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ )ﺝ ‪ / ٥‬ﺹ ‪، (١٤‬ﻛﺘﺎﺏ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴـﺎﻥ‬
‫ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ )ﺝ ‪ / ٢‬ﺹ ‪(٣٢٥‬‬

‫‪٨٣‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺍﳊﺚ ﻋﻠﻰ ﺇﺟﺎﺑﺔ ﻣﻦ ﺳﺄﻟﻨﺎ ﺑﻮﺟﻪ ﺍﷲ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫
‪ ":‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓﹶﺄﻋِﻴﺬﹸﻭ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﺄ ﹶﻝ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓﹶﺄ ‪‬ﻋﻄﹸﻮ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣﻦ‪ ‬ﺩﻋ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﻓﹶﺄﺟِﻴﺒ‪‬ﻮ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺻ‪‬ـ‪‬ﻨ ‪‬ﻊ‬
‫‪٢٣٢‬‬
‫ﺠﺪ‪‬ﻭﺍ ﻣ‪‬ﺎ ‪‬ﺗﻜﹶﺎِﻓﺌﹸﻮ‪‬ﻧ ‪‬ﻪ ﻓﹶﺎ ‪‬ﺩﻋ‪‬ﻮﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﹶﺃ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﻛﹶﺎﹶﻓ ﹾﺄ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻩ "‪.‬‬
‫ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ ﹶﻓﻜﹶﺎِﻓﺌﹸﻮ ‪‬ﻩ‪،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﷲ ﻋﻨﻬ‪‬ﻤﺎ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓﹶﺄﻋِﻴـﺬﹸﻭ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺱ ﺭﺿ ‪‬ﻲ ﺍ ُ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪‬ﺳﹶﺄﹶﻟ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹶﺄ ‪‬ﻋﻄﹸﻮ ‪‬ﻩ "‪.٢٣٣‬‬
‫ﺐ ﻣِ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺩﻓﹾﻊ ‪‬ﺷ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ﹶﻏﻴ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻗﹶﺎِﺋﻠﹰﺎ‪ِ:‬ﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻋﹶﻠﻴ‪‬ـﻚ‬
‫ﻱ ‪‬ﻣ ِﻦ ِﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻃﹶﻠ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ‪:‬ﹶﺃ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﺗ ‪‬ﻌﻈِﻴﻤ‪‬ﺎ ﻟِﺎ ‪‬ﺳ ِﻢ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪،‬ﻓﹶﺎﻟ‪‬ﺘ ﹾﻘﺪِﻳ ‪‬ﺮ ‪‬ﻣ ِﻦ ِﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ‬
‫ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪﻓﹶﻊ ‪‬ﻋﻨ‪‬ﻲ ‪‬ﺷﺮ‪‬ﻙ ﹶﻓﹶﺄﺟِﻴﺒ‪‬ﻮ ‪‬ﻩ‪،‬ﻭ‪‬ﺍ ‪‬ﺩﹶﻓﻌ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﻱ ‪‬ﻣ ‪‬ﻦ ِﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ ِﺑﺎﹶﻟﻠﱠـ ِﻪ‬ ‫ﺻﻠﹶﺔ ِﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ‪،‬ﹶﺃ ‪‬‬
‫ﺤ‪‬ﺘﻤ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮﻥ ﺍﹾﻟﺒ‪‬ﺎﺀ ِ‬ ‫ﺴ‪‬ﺘ ‪‬ﻌ ِﻄﻔﹰﺎ ِﺑ ِﻪ‪ ،‬ﻭﻳ‪ ‬‬
‫ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻠﹰﺎ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻊ ﹶﺃﻋِﻴﺬﹸﻭﺍ ‪‬ﻣ ‪‬ﻮﺿِﻊ ِﺍ ‪‬ﺩﹶﻓﻌ‪‬ﻮﺍ‪ ،‬ﻭﻟﹶـﺎ ‪‬ﺗ‪‬ﺘ ‪‬ﻌ ‪‬ﺮﺿ‪‬ـﻮﺍ‬ ‫ﺸ ‪‬ﺮ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﹶﻓﻠﹶﺎ ‪‬ﺗ‪‬ﺘ ‪‬ﻌ ‪‬ﺮﺿ‪‬ﻮﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺑ ﹾﻞ ﹶﺃﻋِﻴﺬﹸﻭ ‪‬ﻩ‪،‬ﻭ‪‬ﺍ ‪‬ﺩﹶﻓﻌ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬‬
‫‪٢٣٤‬‬
‫‪‬ﻣﺒ‪‬ﺎﹶﻟﻐ‪‬ﺔ"‬
‫=================‬

‫‪ - ٢٣٢‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ١٦٧٤‬ﺻﺤﻴﺢ‬

‫‪ - ٢٣٣‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٥١١٠‬ﺻﺤﻴﺢ‬
‫‪ - ٢٣٤‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )ﺝ ‪ / ٤‬ﺹ ‪(٧٩‬‬

‫‪٨٤‬‬
 ‫ﺛﹶﺎِﻧﻴ‪‬ﺎ‬
‫ﺤ ِﺔ‬
‫ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ﻭ‪‬ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬

‫ﺤ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﹶﻠﻬ‪‬ﺎ ﺍ ِْﻹﻧ‪‬ـﺴ‪‬ﺎ ﹸﻥ‬

‫ﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺑِﺎ َْﻷ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﻟﺼ‪‬ﺎﻟِ ‪‬‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟﹾ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮ ‪‬ﺭ ﹶﺓ ﻓِﻲ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ِﻥ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ﹶﻔ ‪‬‬
‫‪‬ﻣ‪‬ﺘ ﹶﻘ ‪‬ﺮﺑ‪‬ﺎ ِﺑﻬ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪ .٢٣٥‬ﻭﹶﻗ ‪‬ﺪ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺍﹾﻟ ﹶﻜ ِﺮ ِﱘ ﻓِﻲ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ﺇِﻟﹶﻴ ِﻪ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭﺟ‪‬ﺎﻫِـﺪ‪‬ﻭﹾﺍ ﻓِـﻲ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻳ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ِﺇﻟﹶـﻰ‬‫‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ " )ﺍﳌﺎﺋﺪﺓ‪ ،(٣٥:‬ﻭﻓِﻲ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺤﺬﹸﻭﺭ‪‬ﺍ "‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬‫ﺏ ‪‬ﺭ‪‬ﺑ ‪‬‬‫ﺏ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬ﻪ ِﺇ ﱠﻥ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﺃﹶ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺤ ِﺔ‪. ٢٣٦‬‬‫)ﺍﻹﺳﺮﺍﺀ‪،(٥٧:‬ﺗ ﹾﻄﹶﻠ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ )‪) (٦‬ﺍﻟﻔﺎﲢﺔ‪-٥:‬‬ ‫ﻁ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺼﺮ‪‬ﺍ ﹶ‬ ‫ﲔ )‪ (٥‬ﺍ ‪‬ﻫ ِﺪﻧ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻌ ‪‬‬‫‪‬ﻭﻗﹶﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ِ ":‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬‬
‫ﺕ ﺍﹾﻟ ﹶﻜ ِﺮ ‪‬ﳝ ِﺔ ‪.‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ ْﻵﻳ‪‬ﺎ ِ‬
‫ﻚ ﺑِﺎﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‪ ،‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬
‫ﻼ ﹶﺫِﻟ ‪‬‬
‫ﺤ ِﺔ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹶ‬
‫‪ " (٧‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ِﺫ ﹾﻛ ‪‬ﺮ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫ﻚ ‪‬ﺑ ِﻦ ِﻣ ‪‬ﻐ ‪‬ﻮ ٍﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ‪‬ﻳ ‪‬ﺪ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺚ ﻣ‪‬ﺎِﻟ ِ‬‫ﺴ‪‬ﻨ ﹸﺔ ﹶﻓ ِﻤ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹸ‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺖ ﺍ َﻷﺣ‪‬ـ ‪‬ﺪ‬ ‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻚ ﹶﺃﻧ‪‬ﻰ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻼ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫
‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺖ ﺍﻟﻠﱠـ ‪‬ﻪ ﺑِﺎ ِﻻﺳ‪‬ـ ِﻢ‬ ‫ﺼ ‪‬ﻤ ‪‬ﺪ ﺍﱠﻟﺬِﻯ ﹶﻟ ‪‬ﻢ ﻳ‪ِ‬ﻠ ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﹸﻛ ﹸﻔﻮ‪‬ﺍ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺳﹶﺄﹾﻟ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺏ "‪.٢٣٧‬‬
‫ﺍﱠﻟﺬِﻯ ِﺇﺫﹶﺍ ‪‬ﺳِﺌ ﹶﻞ ِﺑ ِﻪ ﹶﺃ ‪‬ﻋﻄﹶﻰ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺩ ِﻋ ‪‬ﻰ ِﺑ ِﻪ ﹶﺃﺟ‪‬ﺎ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‬
‫ﺚ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺣﺒﺴﻮﺍ ﰲ ﺍﹾﻟﻐ‪‬ﺎ ِﺭ ﻓﺘﻮﺳﻠﻮﺍ ﷲ ﺑﺄﻋﻤﺎﳍﻢ‪،‬ﺣﻴـﺚ ﻗﹶـﺎ ﹶﻝ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺖ ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ـﻰ‬
‫ﻀ ِﻞ ‪‬ﻋ ‪‬ﻤ ٍﻞ ‪‬ﻋ ِﻤ ﹾﻠ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ‪ .‬ﻓﺬﻛﺮ ﻛﻞ ﻋﻤﻠﻪ ﻭﻗﺎﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺾ‪:‬ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﹶﺄ ﹾﻓ ‪‬‬
‫ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬
‫‪٢٣٨‬‬
‫ﺝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪.‬‬
‫ﺴﻤ‪‬ﺎ َﺀ ‪ .‬ﺣﱴ ﹶﻓ ﹸﻔ ِﺮ ‪‬‬
‫ﺝ ‪‬ﻋﻨ‪‬ﺎ ﹸﻓ ‪‬ﺮ ‪‬ﺟ ﹰﺔ ‪‬ﻧﺮ‪‬ﻯ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻚ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺟ ِﻬﻚ‪ ‬ﻓﹶﺎ ﹾﻓ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺫِﻟ ‪‬‬‫ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬

‫‪ -٢٣٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‪) ،‬ﺝ ‪ / ٤‬ﺹ ‪.(٢٧‬‬

‫‪ - ٢٣٦‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﻟﻶﻟﻮﺳﻲ ‪ ، ١٢٤ / ٦‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺎﲰﻲ ‪. ١٩٦٨ / ٦‬‬
‫‪- ٢٣٧‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ )‪ ( ١٤٩٥‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬ﻗﻠﺖ‪:‬ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﱂ ﻳﺮﺩ ﻧﺺ‪ ‬ﺻﺤﻴﺢ ﺻﺮﻳﺢ ﺑﺘﺤﺪﻳـﺪﻩ ‪ ،‬ﻭﰲ‬
‫ﺍﳌﺴﺎﻟﺔ ﻛﻼ ‪‬ﻡ ﻛﺜ ‪‬ﲑ ‪ ،‬ﻭﺃﻓﺮﺩﺕ ﺑﺒﻌﺾ ﺍﳌﺼﻨﻔﺎﺕ ‪ ،‬ﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣٩٦‬ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻭﺍﳊﺎﻭﻱ‬
‫ﻟﻠﻔﺘﺎﻭﻱ ﻟﻠﺴﻴﻮﻃﻲ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٨٣‬ﺍﻟﺪﺭ ﺍﳌﻨﻈﻢ ﰲ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻭﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ٢‬ﺹ‬
‫‪ (٢٢١‬ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٧٥٦٨‬ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٢٧٣٢٣‬ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ‪.‬‬
‫‪ - ٢٣٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪ ٢٢١٥‬ﻭ‪ (٥٩٧٤ ، ٣٤٦٥ ، ٢٣٣٣ ، ٢٢٧٢‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪( ٧١٢٥‬‬

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‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬
‫ﺖ ﹶﻗ‪‬ﻴ ‪‬ﻢ ﺍﻟـ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‪،‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ -
-‬ﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﻬ ‪‬‬
‫ﺖ ﻧ‪‬ـﻮ ‪‬ﺭ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬‫ﺽ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻴ ِﻬ ‪‬ﻦ‪ ،‬ﻭﹶﻟ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬‫ﺏ ﺍﻟ ‪‬‬‫ﺖ ‪‬ﺭ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﺽ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺤ ‪‬ﻖ‪ ،‬ﻭِﻟﻘﹶـﺎ ‪‬ﺅ ‪‬ﻙ‬
‫ﺤ ‪‬ﻖ‪ ،‬ﻭ ‪‬ﻭﻋ‪‬ـ ‪‬ﺪ ‪‬ﻙ ﺍﹾﻟ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻖ‪ ،‬ﻭﹶﻗ ‪‬ﻮﻟﹸـ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬
‫ﺽ ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ ﻓِﻴ ِﻬ ‪‬ﻦ‪،‬ﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬‫ﺍﻟ ‪‬‬
‫ﻚ‬‫ﺖ‪ ،‬ﻭ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬‫ﻚ ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬ ‫ﺖ‪ ،‬ﻭِﺑ ‪‬‬
‫ﻚ ﹶﺃﺳ‪‬ـﹶﻠ ‪‬ﻤ ‪‬‬ ‫ﺠ‪‬ﻨ ﹸﺔ ‪‬ﺣ ‪‬ﻖ‪،‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻖ‪،‬ﻭ‪‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺣ ‪‬ﻖ‪،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻟﹶـ ‪‬‬‫ﺤ ‪‬ﻖ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺕ‬
‫ﺕ‪ ،‬ﻭﹶﺃﺳ‪‬ـ ‪‬ﺮ ‪‬ﺭ ‪‬‬‫ﺖ ‪‬ﻭﻣ‪‬ـﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺖ‪،‬ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻰ ﻣ‪‬ﺎ ﻗﹶـ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﻚ ﺣ‪‬ﺎ ﹶﻛ ‪‬ﻤ ‪‬‬ ‫ﺖ‪ ،‬ﻭِﺑ ‪‬‬
‫ﺻ ‪‬ﻤ ‪‬‬ ‫ﻚ ﺧ‪‬ﺎ ‪‬‬ ‫ﺖ‪ ،‬ﻭِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠ ‪‬‬
‫ﺖ "‪. ٢٣٩‬‬ ‫ﺖ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑ ِﻪ ِﻣﻨ‪‬ﻰ‪ ،‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻨ ‪‬‬
‫ﺝ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴﺘِـ ِﻪ ِﺇﻟﹶـﻰ‬‫ﻯ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ َ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﻯ ‪‬ﻫﺬﹶﺍ ﹶﻓِﺈﻧ‪‬ﻰ ﻟﹶـ ‪‬ﻢ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬ﻤﺸ‪‬ﺎ ‪‬‬‫ﻚ ِﺑ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﲔ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬ ‫ﻚ ِﺑ ‪‬‬
‫ﻼ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺼﹶ‬‫ﺍﻟ ‪‬‬
‫ﻚ‬
‫ﻚ ﻭ‪‬ﺍ‪‬ﺑِﺘﻐ‪‬ـﺎ َﺀ ‪‬ﻣ ‪‬ﺮﺿ‪‬ـﺎِﺗ ‪‬‬ ‫ﺨ ِﻄ ‪‬‬
‫ﺖ ﺍ‪‬ﺗﻘﹶﺎ َﺀ ﺳ‪‬ـ ‪‬‬ ‫ﺝ ﹶﺃ ‪‬ﺷﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺑ ﹶﻄﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ِﺭﻳ‪‬ﺎ ًﺀ ‪‬ﻭ ﹶﻻ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ﹰﺔ ‪‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺖ ‪ -‬ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﺏ ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗﻌِﻴ ﹶﺬﻧِﻰ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻰ ﹸﺫﻧ‪‬ﻮﺑِﻰ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ‪‬‬ ‫ﹶﻓﹶﺄ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﻚ "‪.٢٤٠.‬ﻓﺈﻧﻪ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ‪.‬ﻭﻓﻴﻪ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻒ ‪‬ﻣﹶﻠ ٍ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻬ ِﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ ﹶﺃﹾﻟ ‪‬‬
‫ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻒ ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓ ‪‬ﻬ ‪‬ﻮ ِﻣ ‪‬ﻦ‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﺚ ﻓِﻲ ﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻋ ِﻄ‪‬ﻴ ﹸﺔ ﺍﻟﻌﻮﰲ ‪‬ﻭﻓِﻴ ِﻪ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻭ‪ ‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺏ ِﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ‪:‬‬
‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﲔ ﻓِﻲ ﻃﹶﺎ ‪‬ﻋﺘِـ ِﻪ ‪‬ﻭﺣ‪‬ـ ‪‬ﻖ‬ ‫ﲔ ‪‬ﻭِﺑﺤ‪ ‬ﻖ ﺍﹾﻟﻤ‪‬ﺎ ِﺷ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﺴﺆ‪‬ﺍ ﹶﻝ ِﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ‪‬‬‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪ِ:‬ﻟﹶﺄ ﱠﻥ ﻓِﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺲ‬
‫ﲔ ﹶﺃ ﹾﻥ ‪‬ﻳﺜِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺣ ‪‬ﻖ ﹶﺃ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ‪‬ﻭﻟﹶـ‪‬ﻴ ‪‬‬‫ﲔ ﹶﺃ ﹾﻥ ‪‬ﻳﺠِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟﻤ‪‬ﺎ ِﺷ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﺐ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺨ‪‬ﺎِﻟ ِﻖ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪ .‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ .. ":‬ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﻕ ﹶﺃﻥﹾ ﻳ‪‬ﻮ ِﺟ ‪‬‬ ‫ﺨﻠﹸﻮ ِ‬ ‫ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺻﹶﻠ ‪‬ﺢ ﹶﻓﹶﺄﻧ‪‬ـ ‪‬ﻪ ﹶﻏﻔﹸـﻮ ‪‬ﺭ‬
‫ﺏ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺠﻬ‪‬ﺎﹶﻟ ٍﺔ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎ ‪‬‬
‫ﺴ ِﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﺳ‪‬ﻮﺀًﺍ ِﺑ ‪‬‬
‫‪‬ﻧ ﹾﻔ ِ‬
‫ﲔ"‬
‫ﺼ ‪‬ﺮ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﺭﺣِﻴ ‪‬ﻢ" )ﺍﻷﻧﻌﺎﻡ‪،(٥٤:‬ﻭﹶﻗﻮ‪‬ﻟـﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‪ ":‬ﻭﻛﹶـﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ـﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ـﺎ ﻧ‪‬ـ ‪‬‬
‫ﺚ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﻗﹶﺎ ﹶﻝ " ‪‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ "‬ ‫ﺼﺤِﻴ ِﺢ ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬ ‫)ﺍﻟﺮﻭﻡ‪ ،(٤٧:‬ﻭﻓِﻲ ﺍﻟ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ "‬ ‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪ .‬ﻗﹶﺎ ﹶﻝ " ‪‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﹶﺃ ﹾﻥ ﻳ‪ ‬ﻌ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪ .‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳ ‪‬‬ ‫ﺖ ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫‪ .‬ﹸﺛ ‪‬ﻢ ﺳ‪‬ﺎ ‪‬ﺭ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ " ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ " ‪ .‬ﹸﻗ ﹾﻠ ‪‬‬

‫‪ - ٢٣٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪٧٤٤٢‬ﻭ‪( ٧٤٩٩ ، ٧٣٨٥ ، ٦٣١٧ ، ١١٢٠‬‬

‫‪ - ٢٤٠‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ )‪ ( ٨٢٧‬ﻭﻓﻴﻪ ﺿﻌﻒ ﻭﻗﺪ ﻣﺮ = ﺍﻷﺷﺮ‪:‬ﺍﻟﻄﻐﻴﺎﻥ ﺑﺎﻟﻨﻌﻤﺔ =ﺍﻟﺒﻄﺮ‪:‬ﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﳊﻖ ﻓﻼ ﻳﻘﺒﻠﻪ‬

‫‪٨٦‬‬
‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪ .‬ﻗﹶﺎ ﹶﻝ " ‪‬ﺣ ‪‬ﻖ‬
‫" ‪‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹶﺫﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ " ‪ .‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺝ‬
‫ﺤﺘ‪‬ﺎ ‪‬‬ ‫ﺝ ﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﻭﻟﹰﺎ ؛ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺤﺘ‪‬ﺎ ‪‬‬ ‫ﺐ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ " ‪ ......‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﺼ ﹸﻞ ﺇﻟﹶﻰ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺇﻟﹶﻰ‬ ‫ﻚ ‪‬ﻳ ِ‬ ‫ﺴ‪‬ﺘﻘِﻴ ِﻢ ؛ ‪‬ﻭِﺑ ﹶﺬِﻟ ‪‬‬‫ﻁ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺼﺮ‪‬ﺍ ِ‬‫ﺇﻟﹶﻰ ﺍﹾﻟِﺈﻋ‪‬ﺎ‪‬ﻧﺔِ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﻭ‪‬ﺍﹾﻟ ِﻬﺪ‪‬ﺍ‪‬ﻳ ِﺔ ﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﻚ ‪. ...‬‬ ‫ﻚ ﻣِﻤ‪‬ﺎ ‪‬ﻳﻄﹸﻮ ﹸﻝ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ‪‬ﻡ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻖ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﺤﺼ‪‬ﻮ ِﻝ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ِﺩ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ‬ ‫ﺐ ِﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤﻞﹶ ﹶﻟ ‪‬ﻪ ‪‬ﺳ‪‬ﺒ ‪‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣِﺘ ِﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻭ‪‬ﺍﻟـﺼ‪‬ﺎِﻟ ِﺢ‬ ‫ﺤ ‪‬‬ ‫ﻛﹶﺎﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﲔ ‪‬ﻋﹶﻠﻴ‪‬ﻚ " ﺇ ﹾﻗﺴ‪‬ﺎ ‪‬ﻣﺎ ﹶﻓﻠﹶـﺎ‬ ‫ﺤ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬ ‫ﺇﻣ‪‬ﺎ ﺃﹶ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺇ ﹾﻗﺴ‪‬ﺎﻣ‪‬ﺎ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ِﺑ ِﻪ‪،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ " ِﺑ ‪‬‬
‫ﺐ ِﺑﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ‬ ‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺇﻟﱠﺎ ِﺑ ِﻪ‪،‬ﻭ‪ِ‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫‪‬ﻳ ﹾﻘ ‪‬‬
‫ﻕ ﻣِـ ‪‬ﻦ‬ ‫ﺨﻠﹸﻮ ِ‬ ‫ﻚ ‪‬ﺩﻋ‪‬ﺎ ٌﺀ ﹶﻟ ‪‬ﻪ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺲ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﺫﹶِﻟ ‪‬‬ ‫ﻀ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺸِﺒ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ ‪ .‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﹸﻛﱡﻠ ‪‬ﻪ ﻳ‪ ‬‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋﻜﹶـ ِﺔ ﹶﺃ ‪‬ﻭ ِﺑﺤ‪‬ـ ‪‬ﻖ‬ ‫ﹶﻏ‪‬ﻴﺮِ ‪‬ﺩﻋ‪‬ﺎ ٍﺀ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻋ ‪‬ﻤ ٍﻞ ﺻ‪‬ﺎِﻟ ٍﺢ ِﻣﻨ‪‬ﺎ ‪ .‬ﻭِﺇﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟﺴ‪‬ﺎِﺋ ﹸﻞ‪:‬ﺃﹶ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑ ‪‬‬
‫ﺠ ‪‬ﺰ ﹶﻟ ‪‬ﻪ‬
‫ﺤ ‪‬ﻖ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪ -‬ﹶﻓِﺈﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴﻤ‪‬ﺖ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ِﺑ ‪‬‬ ‫ﲔ ؛ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ﹶﺃ ﹾﻗ ‪‬‬ ‫ﺤ ‪‬‬‫ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﺨ‪‬ﺎِﻟ ِﻖ ِﺑ ِﻪ ؟ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶـﺎ‬ ‫ﻒ ‪‬ﻳ ﹾﻘ ِ‬
‫ﻕ ِﺑ ِﻪ ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺨﻠﹸﻮ ٍ‬ ‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﻒ ِﺑ ِﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻘ ِ‬
‫ﺤِﻠ ‪‬‬ ‫ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺐ ‪‬ﺗﺤ‪‬ـﺼِﻴ ﹶﻞ‬ ‫ﺐ ﻳ‪‬ﻮﺟِـ ‪‬‬ ‫ﺕ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺳ‪‬ـ‪‬ﺒ ‪‬‬ ‫ﺠ ‪‬ﺮ ِﺩ ﹶﺫﻭ‪‬ﺍ ِ‬ ‫ﺲ ﻓِﻲ ‪‬ﻣ ‪‬‬ ‫ﺐ ِﺑ ِﻪ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺴ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫‪‬ﻳ ﹾﻘ ِ‬
‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻪ ﻛﹶﺎﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ﺑِﺎﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻛﹶـ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ‪.‬‬‫‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ِﺩ ِﻩ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻟﹶﺎ ‪‬ﺑ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ٍ‬
‫ﻒ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﹶﺃﺣ‪‬ـ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‪ :‬ﻭ ‪‬ﺣﻘﱡـﻚ‬ ‫ﺤِﻠ ‪‬‬ ‫ﺱ ‪‬ﺗ ‪‬ﻌ ‪‬ﻮﺩ‪‬ﻭﺍ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻮﺩ‪‬ﻭﺍ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻛِﺜﲑ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺸ‪‬ﻴ‪‬ﺒ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪ .‬ﻭِﺇﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺋِـ ﹸﻞ‪:‬ﹶﺃﺳ‪‬ـﹶﺄﻟﹸﻚ ِﺑﺤ‪‬ـﻖ‪ ‬ﹸﻓﻠﹶـﺎ ٍﻥ ﹶﺃ ‪‬ﻭ‬
‫‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺪ‬
‫ﺤﺒ‪‬ﺘِﻲ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ﹶﻈ ِﻢ ﺍﹾﻟ ‪‬ﻮﺳ‪‬ﺎِﺋ ِﻞ ‪ .‬ﻗِﻴ ﹶﻞ‪ :‬ﻣ ‪‬ﻦ ﻗﹶـ ‪‬‬
‫ﻱ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ِﺑﺠ‪‬ﺎ ِﻫ ِﻪ‪:‬ﹶﺃ ‪‬‬
‫ﺲ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ﻋ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻫ ‪‬ﺆﹶﻟﺎ ِﺀ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺳ‪‬ـﹶﺄﻟﹸﻚ‬
‫ﺢ‪،‬ﹶﻟ ِﻜ ‪‬ﻦ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺻﺤِﻴ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬‬
‫ﻚ ﹶﻓﻘﹶـ ‪‬ﺪ‬
‫ﺤ ِﻮ ﹶﺫﻟِـ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﻭ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ‪‬ﺮﺳ‪‬ﻮﻟِﻚ ‪‬ﻭ ‪‬ﻣﺤ‪‬ﺒﺘِﻲ ﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ﺑِﻚ ‪‬ﻭِﺑ ‪‬ﺮﺳ‪‬ﻮﻟِﻚ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪٢٤١‬‬
‫ﻚ‪.‬‬
‫ﺴ ‪‬ﻦ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺖ‪:‬ﻓﻠﻴﺤﻤ ﹾﻞ ﺗﺼﺮﻓﻬﻢ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺍﻟﺼﺤﻴﺢ‪،‬ﻭﺇﻥ ﺃﺧﻄﺌﻮﺍ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪،‬ﻓﻠﺘﺼﺤﺢ ﳍﻢ‪،‬ﻭﻣﻊ ﻫﺬﺍ‬
‫ﻗﻠ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻓﻘﺪ ﻭﺭﺩ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‪،‬ﻭﱂ ﻳﺆﺍﺧﺬﻫﻢ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ‪،‬ﻓﻌﻦ ﹶﺃ‪‬ﻧ ‪‬‬

‫‪ - ٢٤١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٤٠‬‬

‫‪٨٧‬‬
‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺭ‪‬ﺍ ِﺣﹶﻠﺘِـ ِﻪ‬
‫ﲔ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻓﺮ‪‬ﺣ‪‬ﺎ ِﺑ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ِﺔ ‪‬ﻋ‪‬ﺒ ِﺪ ِﻩ ِﺣ ‪‬‬
‫ﺠ ‪‬ﻊ ﻓِﻰ ِﻇﱢﻠﻬ‪‬ﺎ‬
‫ﺿ ﹶﻄ ‪‬‬
‫ﺠ ‪‬ﺮ ﹰﺓ ﻓﹶﺎ ‪‬‬
‫ﺲ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻓﹶﺄﺗ‪‬ﻰ ‪‬ﺷ ‪‬‬ ‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻃﻌ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭ ‪‬ﺷﺮ‪‬ﺍ‪‬ﺑ ‪‬ﻪ ﹶﻓﹶﺄِﻳ ‪‬‬
‫ﻼ ٍﺓ ﻓﹶﺎ‪‬ﻧ ﹶﻔﹶﻠ‪‬ﺘ ‪‬‬
‫ﺽ ﹶﻓ ﹶ‬ ‫ِﺑﹶﺄﺭ‪ِ ‬‬
‫ﺨﻄﹶﺎ ِﻣﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ ﻣِـ ‪‬ﻦ‬ ‫ﻚ ِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ِﺑﻬ‪‬ﺎ ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻓﹶﺄ ‪‬ﺧﺬﹶ ِﺑ ِ‬ ‫ﺲ ِﻣ ‪‬ﻦ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻛﹶ ﹶﺬِﻟ ‪‬‬ ‫ﹶﻗ ‪‬ﺪ ﹶﺃِﻳ ‪‬‬
‫ﺡ "‪.٢٤٢‬‬ ‫ﻚ‪.‬ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ِﻣ ‪‬ﻦ ِﺷ ‪‬ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫ﺖ ‪‬ﻋ‪‬ﺒﺪِﻯ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺡ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬‫ِﺷ ‪‬ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﻓﻬﺬﺍ ﱂ ﻳﺆﺍﺧﺬﻩ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﺗﻠ ﱠﻔﻆ ﺑﻪ ؛ ﻷﻧﻪ ﱂ ﻳﻘﺼﺪﻩ‪،‬ﻓﺎﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺷﺘ ‪‬ﺪ ﻓﺮﺣﻪ ﻻ ﻳﺪﺭﻱ‬
‫ﻣﺎ ﻳﻘﻮﻝ‪،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺪ ﻏﻀﺒﻪ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﻘﻮﻝ‪،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺷﺘ ‪‬ﺪ ﺣﺰﻧـﻪ ﺃﻭ ﻛﺮﺑـﻪ‬
‫‪،.‬ﻓﻠﻤﺎﺫﺍ ﻳﺆﺍﺧﺬ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳌﻮﺣﺪﻭﻥ ﲟﺎ ﺩﻭﻥ ﺫﻟﻚ ؟ !‪.‬‬

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‫‪ - ٢٤٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.( ٧١٣٦‬‬

‫ﺡ‬
‫ﺸ ‪‬ﺪ ِﺓ ﹶﻓ ‪‬ﺮ ٍ‬
‫ﺼ ٍﺪ ِﻟ ِ‬
‫ﻭﺟﺎﺀ ﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪) -‬ﺝ ‪ / ١٣‬ﺹ ‪ ":(٢٣٠‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ِﻟﺴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ﹶﻗ ‪‬‬
‫ﻚ‬
‫ﺖ ‪‬ﻋﺒ‪‬ـﺪِﻱ ‪‬ﻭﹶﺃﻧ‪‬ـﺎ ‪‬ﺭﺑ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻙ ‪ ،‬ﹶﻓﻘﹶﺎﻝ ﹶﻏﹶﻠﻄﹰﺎ‪:‬ﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﻚ ‪ ،‬ﹶﻛ ﹶﻘﻮ‪‬ﻝ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻧ ‪‬‬ ‫ﺶ ﹶﺃﻭ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬ ‫ﹶﺃﻭ ‪‬ﺩ ‪‬ﻫ ٍ‬
‫‪....‬ﹶﺃﻭﹸﺃ ﹾﻛ ِﺮ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ‪ِ .‬ﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ }:‬ﻣ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ ﺑِﺎﻟﹼﻠ ِﻪ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﺇﳝ‪‬ﺎِﻧ ِﻪ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﹸﺃ ﹾﻛ ِﺮ ‪‬ﻩ ‪‬ﻭﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻣ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﺑِﺎ ِﻹﳝ‪‬ﺎ ِﻥ ‪‬ﻭﹶﻟ ِﻜﻦ ﻣ‪‬ﻦ‬
‫ﺿ ‪‬ﻊ‬
‫ﺏ ‪‬ﻋﻈِﻴ ‪‬ﻢ{ )‪ (١٠٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪‬ﻭِﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ِ »:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬‬ ‫ﺐ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬‫ﻀ ‪‬‬ ‫ﺻ ‪‬ﺪﺭ‪‬ﺍ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻏﹶ ‪‬‬
‫ﺡ ﺑِﺎﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ‪‬‬ ‫‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺴﻴ‪‬ﺎ ﹶﻥ ‪ ،‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ ِﺮﻫ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ«‪.‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪) ( ٢١٢٣‬ﺝ ‪ / ١٣‬ﺹ ‪ . (٢٣٠‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬ ‫ﺨ ﹶﻄﹶﺄ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻰ ﺍﹾﻟ ‪‬‬

‫‪٨٨‬‬
 ‫ﺛﹶﺎِﻟﺜﹰﺎ‬
‫ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬‬

‫ﻑ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﻓِﻲ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﺍ َْﻷ ‪‬ﺣﻮ‪‬ﺍﻝ ﺍﻟﺘ‪‬ﺎِﻟ‪‬ﻴ ِﺔ‪:‬‬
‫ﻼ ‪‬‬
‫ﹶﻻ ِﺧ ﹶ‬
‫ﺐ ﺍﻟﺪ‪‬ﻋ‪‬ﺎ ِﺀ ﻣِﻨﻪ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﺍﻟﺸ‪‬ﻔﹶﺎ ‪‬ﻋ ِﺔ ﻓِﻲ ﺍﹾﻟ ْﺂ ِﺧ ‪‬ﺮ ِﺓ ‪.‬‬
‫ﹶﺃﻭ‪ ‬ﹰﻻ ‪ -‬ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻃ ﹶﻠ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ‪:‬‬
‫ﺐ ﺍﻟﺪ‪‬ﻋ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪ِ‬ﺒﻲ‪
‬ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺃ ‪ -‬ﹶﻃ ﹶﻠ ‪‬‬
‫ﺖ ﺑِﺎﻟ‪‬ﺘﻮ‪‬ﺍ‪‬ﺗ ِﺮ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﻛﹶـﺎ ﹶﻥ‬
‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻣﻨ‪ ‬ﻪ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ﹶﻗ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺣﻴﺚ ِﺇ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻃﹶﻠ ِ‬
‫ﺴﹶﺄﻟﹸﻮ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﻓِﻲ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ ﺍﻟ ‪‬ﺪ‪‬ﻧ‪‬ﻴ ِﻮ‪‬ﻳ ِﺔ ﻭ‪‬ﺍ ُْﻷ ‪‬ﺧ ‪‬ﺮ ِﻭ‪‬ﻳ ِﺔ ‪.‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹸﺔ ﺍﹾﻟ ِﻜﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﺭ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺂﺅ‪‬ﻭ ‪‬ﻙ‬ ‫ﻚ ﻗﹶﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭﹶﻟﻮ‪ ‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺷ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﺍﹾﻟ ﹶﻜ ِﺮ ‪‬ﱘ ِﺇﻟﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ‬
‫ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ" )ﺍﻟﻨﺴﺎﺀ‪ .(٦٤:‬ﻭﻓِﻲ ﺍﻟـ ‪‬‬
‫ﺼ ِﺮ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ‬‫ﺿﺮِﻳ ‪‬ﺮ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻼ ‪‬‬‫ﻒ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬ ‫ﺸ ‪‬ﻲ ُﺀ ﺍﹾﻟ ﹶﻜِﺜ ‪‬ﲑ ‪،٢٤٣‬ﻣﺜﻞ ﻣﺎﺭﻭﺍﻩ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻚ "‪.‬‬‫ﺕ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺮ ‪‬‬‫ﺖ ‪‬‬‫ﺕ ﻭ‪ِ‬ﺇ ﹾﻥ ِﺷﹾﺌ ‪‬‬ ‫ﺖ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ‪‬‬ ‫ﻉ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﺎِﻓ‪‬ﻴﻨِﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇ ﹾﻥ ِﺷﹾﺌ ‪‬‬ ‫
ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ‪‬ﺩ ‪‬‬
‫ﻚ‬
‫ﺴ ‪‬ﻦ ‪‬ﻭﺿ‪‬ﻮ َﺀ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ " ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃﺳ‪‬ـﹶﺄﹸﻟ ‪‬‬‫ﺤِ‬ ‫ﺿﹶﺄ ﹶﻓ‪‬ﻴ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ‪‬ﺩ ‪‬ﻋ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﻚ ﺇِﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟﺘِﻰ ‪‬ﻫ ِﺬ ِﻩ ِﻟ‪‬ﺘ ﹾﻘﻀ‪‬ﻰ‬ ‫ﺖ ِﺑ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ِﺇﻧ‪‬ﻰ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬‬ ‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬ ‫‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ "‪.‬‬
‫ﻚ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﻓﹶﺎ ﹾﻓﻌ‪‬ﻞ ِﻣﺜﹾﻞ ﹶﺫﻟِـ ‪‬‬ ‫ﺸ ﱢﻔ ‪‬ﻌ ‪‬ﻪ ِﻓ ‪‬ﻰ "‪ .٢٤٤‬ﻭﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ﻭ‪ِ‬ﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ﹶﻟ ‪‬‬ ‫ﻟِﻰ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬‬
‫ﻓﻘﻮﻟﻪ‪":‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﻭﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ" ﺗﻮﺳﻞ‪ .‬ﻭﻗﻮﻟﻪ‪":‬ﻳﺎ ﳏﻤﺪ ﺇﱐ ﺗﻮﺟﻬﺖ ﺑـﻚ ﺇﱃ ﺭﰊ‬
‫ﰲ ﻗﻀﺎﺀ ﺣﺎﺟﱵ" ﺍﺳﺘﻐﺎﺛﺔ‪ .‬ﻓﻬﺎ ﻫﻮ ﺍﻟﻨﱯ
ﱂ ﻳﺮﺽ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﻫﻮ ﺑﻨﻔـﺴﻪ‪،‬ﺑﻞ ﺃﻣـﺮﻩ ﺃﻥ‬
‫ﻳﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﻪ‪،‬ﺑﻞ ﻭﻳﻨﺎﺩﻳﻪ ﺣﺎﻝ ﻏﻴﺎﺑﻪ ﻋﻨﻪ ﻗﺎﺋﻼ‪:‬ﻳﺎ ﳏﻤﺪ ﻭﺣﺎﺷﺎ ﻟﺮﺳﻮﻝ ﺍﷲ
ﺃﻥ ﻳﺄﻣﺮ ﲟﺎ‬
‫ﻓﻴﻪ ﻃﻌ ‪‬ﻦ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﺃﻭ ﻳﺮﺿﻰ ﺑﻪ ﺃﺻﻼ ﻭﻫﺬﺍ ﺗﻮﺳ ﹲﻞ ﻇﺎﻫ ‪‬ﺮ ﻭﺍﺳﺘﻐﺎﺛ ﹲﺔ ﺻﺮﳛ ﹲﺔ ﺑﺬﺍﺗﻪ ﻭﺟﺎﻫـﻪ‬
‫
ﻋﻠﻴﻪ ﻭﻗﺪ ﺍﻋﺘﻤﺪﻫﺎ ﻋﻠﻤﺎﺀ ﺍﶈﺪﺛﻮﻥ ﻭﺍﳊﻔﺎﻅ ﰲ ﻛﺘﺐ ﺍﻟﺴﻨ‪‬ﺔ ﰲ ﺻﻼﺓ ﺍﳊﺎﺟﺔ ﺣﺎﺛﱢﲔ ﺍﻷﻣﺔ‬
‫ﻋﻠﻴﻬﺎ‪.٢٤٥‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻌﻘﺒﺎ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪:‬‬

‫‪ - ٢٤٣‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(١٥٤‬‬

‫‪ - ٢٤٤‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ )‪ (٣٩٢٧‬ﻭﻫﻮ ﺻﺤﻴﺢ‬
‫‪ - ٢٤٥‬ﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﺹ ‪.٩٤‬‬

‫‪٨٩‬‬
‫ﻆ‬
‫ﺡ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﹶﺃ ‪‬ﺣ ﹶﻔ ﹸ‬
‫ﻒ ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﹶﻗ ‪‬ﺪ ‪‬ﻳﻘﹶﺎ ﹸﻝ‪:‬ﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗﻮ‪‬ﺍِﻓ ‪‬ﻖ ﹶﻗ ‪‬ﻮ ﹶﻝ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣﻨِﻴ ٍ‬
‫ﻅ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ِﻣﹾﺜ ﹶﻞ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ـ ِﺔ ﻗﹶـ ‪‬ﺪ ‪‬ﺗﻜﹸـﻮ ﹸﻥ‬
‫ﻑ ﺍﹾﻟﹶﺄﹾﻟﻔﹶﺎ ِ‬ ‫ِﻣ ‪‬ﻦ ‪‬ﺣﻤ‪‬ﺎ ِﺩ ‪‬ﺑ ِﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ﻭ‪‬ﺍ ‪‬ﺧِﺘﻠﹶﺎ ‪‬‬
‫ﻚ " ﹶﻗ ‪‬ﺪ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻣ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ﻣِـ ‪‬ﻦ ﹶﻛﻠﹶـﺎ ِﻡ‬ ‫ﺖ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﹶﻓ ‪‬ﻌ ﹶﻞ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ " ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﻚ"‬ ‫ﺖ ﻟﹶﻚ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﹶﻓ ‪‬ﻌﻠﹾﺖ ِﻣﹾﺜ ﹶﻞ ﹶﺫﻟِـ ‪‬‬ ‫‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﻟﹶﺎ ِﻣ ‪‬ﻦ ﹶﻛﻠﹶﺎ ِﻡ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ " ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪٢٤٦‬‬
‫ﺖ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﹶﻓ ‪‬ﻌ ﹶﻞ ِﻣﹾﺜ ﹶﻞ ﹶﺫﻟِﻚَ‪.‬‬ ‫‪‬ﺑ ﹾﻞ ﻗﹶﺎ ﹶﻝ " ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺠ ﹲﺔ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﻏﹶﺎ‪‬ﻳ‪‬ﺘﻬ‪‬ـﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸـﻮ ﹶﻥ‬ ‫ﺖ ﺛﹶﺎِﺑ‪‬ﺘ ﹰﺔ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﺠ ‪‬ﻤﹶﻠ ِﺔ ﹶﻓ ‪‬ﻬﺬِ ِﻩ ﺍﻟ ‪‬ﺰﻳ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪‬ﻭﺑِﺎﹾﻟ ‪‬‬
‫ﺾ ﹶﻓﺈِ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ﻳ‪‬ـ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺑِﺎﻟـ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‬
‫ﻀ ِﻪ ﺩ‪‬ﻭ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻒ ﹶﻇ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻰ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬ ‫‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣﻨِﻴ ٍ‬
‫ﺾ‬
‫ﺚ ‪‬ﻳﻨ‪‬ـﺎِﻗ ‪‬‬ ‫ﻆ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ِ‬ ‫ﻉ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ
‪‬ﻭﹶﻟ ﹾﻔ ﹸ‬‫ﺸﺮ‪‬ﻭ ‪‬‬ ‫ﻀ ِﻪ ‪‬ﻭﻇﹶ ‪‬ﻦ ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬ ‫ﻉ ؛ ‪‬ﺑ ﹾﻞ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺸﺮ‪‬ﻭ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺚ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﺳﹶﺄ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪﻋ‪ ‬ﻮ ﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﱠـ ‪‬ﻢ ﺍﻟﹾـﹶﺄ ‪‬ﻋﻤ‪‬ﻰ ﹶﺃ ﹾﻥ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ‪،‬ﹶﻓِﺈ ﱠﻥ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﺸ ﱢﻔ ‪‬ﻌ ‪‬ﻪ ِﻓ ‪‬ﻲ " ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻰ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﻟـ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺇﺫﹶﺍ‬
‫‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﻓِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬‬
‫ﺐ ﺷ‪‬ـﻔﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ‬ ‫ﻚ ﹶﻓﻬ‪‬ـﺬﹶﺍ ‪‬ﻳﻨ‪‬ﺎﺳِـ ‪‬‬ ‫ﻑ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺨﻠﹶﺎ ِ‬‫ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺩ‪‬ﺍ ِﻋﻴ‪‬ﺎ ﺷ‪‬ﺎِﻓﻌ‪‬ﺎ ﹶﻟ ‪‬ﻪ ِﺑ ِ‬
‫‪٢٤٧‬‬
‫ﺤﻴ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﺇﺫﹶﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪.‬‬
‫ﺱ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ َﺀ ‪‬ﻩ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻗﻠﺖ‪:‬ﻗﺪ ﺻ ‪‬ﺢ ﺍﳋ ‪‬ﱪ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺣﻨﻴﻒ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺃﻧـﻪ ﻋﱠﻠﻤـﻪ ﻟﻐـﲑ ﺍﻟﺮﺟـﻞ‬
‫ُ‬
‫ﺍﻷﻋﻤﻰ‪،٢٤٨‬ﻭﻗﻀﻴﺖ ﺣﺎﺟ‪‬ﺘﻪ‪،‬ﻭﻫﻮ ﺭﺍﻭﻱ ﺍﳋﱪ‪،‬ﻓﻬﻮ ﺃﻋﻠ ‪‬ﻢ ﺑﻪ ﻣﻨﺎ‪،‬ﻓﻜﻴﻒ ﻧﻨﻜﺮ ﻋﻠﻴﻪ ﺫﻟﻚ ؟!‬
‫ﻭﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻋﺮﺽ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟـﺼﺤﻴﺤﺔ‪،‬ﻭﻫﻲ ﺣﺠ‪‬ـ ﹲﺔ ﰲ ﻣـﻮﻃﻦ‬
‫ﻂ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺣﻮﻝ ﻛﻼﻡ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ‪.‬‬
‫ﺍﻟﱰﺍﻉ‪،‬ﻓﺘﺴﻘ ﹸ‬
‫‪- -----------------‬‬
‫ﺐ ﺍﻟﺪ‪‬ﻋ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪ِ‬ﺒﻲ‪ َ
‬ﻭ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪:‬‬
‫ﺏ ‪ -‬ﹶﻃ ﹶﻠ ‪‬‬

‫‪ - ٢٤٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٧٥‬‬

‫‪ - ٢٤٧‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٧٥‬‬
‫‪ - ٢٤٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٤١٠‬ﺑﺮﻗﻢ )‪ ( ٨٢٣٢‬ﻭﺩﻻﺋﻞ ﺍﻟﻨﺒـﻮﺓ ﻟﻠﺒﻴﻬﻘـﻲ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٥٤‬‬
‫ﺺ ﰲ ﳏ ﱢﻞ ﺍﻟﱰﺍﻉ ‪ ،‬ﻓﻠ ِﺰ ‪‬ﻡ ﺍﳌﺼ ‪‬ﲑ ﺇﻟﻴ ِﻪ ‪.‬‬
‫ﺑﺮﻗﻢ )‪ ( ٢٤١٧‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﻭﻫﻮ ﻧ ‪‬‬

‫‪٩٠‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ِﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﺴﺆ‪‬ﺍﻝ ﺍﹾﻟﺨ‪ ‬ﹾﻠ ِﻖ ﹶﻟ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﺑ ‪‬‬
‫ﺻ‪‬ﻴ ﹲﺔ‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹸﺔ ﺍﹾﻟ ‪‬ﻌ ﹾﻈﻤ‪‬ﻰ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣﺌِـ ٍﺬ ﺧ‪‬ـﺼ‪‬ﻮ ِ‬ ‫ﻼﻓﹰﺎ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ِﺰﹶﻟ ِﺔ ‪.‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺸ ِﺮ ﻭ‪‬ﺍِﻗ ‪‬ﻊ ﹶﻻ ‪‬ﻣﺤ‪‬ﺎﹶﻟ ﹶﺔ ِﺧ ﹶ‬‫ﺤ‪‬‬‫‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٢٤٩‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪.‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺸﺮِﻳﻔﹰﺎ ﹶﻟ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺕ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﺗ ﹾﻜ ِﺮﳝ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬‬‫ﺤﺒِﻴِﺒ ِﻪ ﻓِﻲ ‪‬ﻋ ‪‬ﺮﺻ‪‬ﺎ ِ‬‫ﺤﻬ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻟ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﺱ‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔ ﹶﺔ ﻗﹶﺎ ﹶﻻ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﻳﺠ‪ ‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺠﻨ‪‬ـ ﹶﺔ‪.‬‬‫ﺠ‪‬ﻨ ﹸﺔ ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻔِﺘ ‪‬ﺢ ﹶﻟﻨ‪‬ـﺎ ﺍﹾﻟ ‪‬‬ ‫ﻒ ﹶﻟﻬ‪ ‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﹶﻓ‪‬ﻴﻘﹸﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺰﹶﻟ ‪‬‬
‫ﻚ ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍ‪‬ﺑﻨِﻰ‬
‫ﺐ ﹶﺫِﻟ ‪‬‬
‫ﺖ ِﺑﺼ‪‬ﺎ ِﺣ ِ‬ ‫ﺠ‪‬ﻨ ِﺔ ِﺇ ﱠﻻ ‪‬ﺧﻄِﻴﹶﺌ ﹸﺔ ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻟﺴ‪ ‬‬
‫ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ‪‬ﻭ ‪‬ﻫ ﹾﻞ ﺃﹶ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻼ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ َﺀ‬
‫ﺖ ‪‬ﺧﻠِﻴ ﹰ‬ ‫ﻚ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺐ ﹶﺫِﻟ ‪‬‬
‫ﺖ ِﺑﺼ‪‬ﺎ ِﺣ ِ‬ ‫ﺴ ‪‬‬ ‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺧﻠِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﹶﻟ ‪‬‬
‫ﺖ‬
‫ﺴ ‪‬‬ ‫‪‬ﻭﺭ‪‬ﺍ َﺀ ﺍ ‪‬ﻋ ِﻤﺪ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ
ﺍﱠﻟﺬِﻯ ﹶﻛﱠﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗ ﹾﻜﻠِﻴﻤ‪‬ﺎ‪ .‬ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ﻣ‪‬ﻮﺳ‪‬ﻰ
ﹶﻓ‪‬ﻴﻘﹸـﻮ ﹸﻝ ﻟﹶـ ‪‬‬
‫ﺐ‬
‫ﺖ ﺑِـﺼ‪‬ﺎ ِﺣ ِ‬ ‫ﺴ ‪‬‬ ‫ﻚ ﺍ ﹾﺫﻫ‪‬ﺒ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﻋِﻴﺴ‪‬ﻰ ﹶﻛِﻠ ‪‬ﻤ ِﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺭ‪‬ﻭ ِﺣ ِﻪ‪ .‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﻋِﻴﺴ‪‬ﻰ
ﻟﹶـ ‪‬‬ ‫ﺐ ﹶﺫِﻟ ‪‬‬‫ِﺑﺼ‪‬ﺎ ِﺣ ِ‬
‫ﻁ‬
‫ﺼﺮ‪‬ﺍ ِ‬‫ﺤ ‪‬ﻤﺪ‪‬ﺍ
ﹶﻓ‪‬ﻴﻘﹸﻮ ‪‬ﻡ ﹶﻓ‪‬ﻴ ‪‬ﺆ ﹶﺫ ﹸﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺳ ﹸﻞ ﺍ َﻷﻣ‪‬ﺎ‪‬ﻧ ﹸﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ِﺣ ‪‬ﻢ ﹶﻓ‪‬ﺘﻘﹸﻮﻣ‪‬ﺎ ِﻥ ‪‬ﺟ‪‬ﻨ‪‬ﺒ‪‬ﺘ ِﻰ ﺍﻟـ ‪‬‬ ‫ﻚ‪ .‬ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ‪‬ﻣ ‪‬‬‫ﹶﺫِﻟ ‪‬‬
‫ﻕ ﻗﹶﺎ ﹶﻝ‬‫ﻯ ‪‬ﺷ ‪‬ﻰ ٍﺀ ﹶﻛ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ِ‬
‫ﺖ ﻭ‪‬ﹸﺃﻣ‪‬ﻰ ﹶﺃ ‪‬‬ ‫ﺖ ِﺑﹶﺄﺑِﻰ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻕ "‪ .‬ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ‪‬‬ ‫‪‬ﻳﻤِﻴﻨ‪‬ﺎ ‪‬ﻭ ِﺷﻤ‪‬ﺎ ﹰﻻ ﹶﻓ‪‬ﻴ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ‪‬ﻭﹸﻟ ﹸﻜ ‪‬ﻢ ﻛﹶﺎﹾﻟ‪‬ﺒ ‪‬ﺮ ِ‬
‫ﻒ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺟﻊ‪ ‬ﻓِﻰ ﹶﻃ ‪‬ﺮﹶﻓ ِﺔ ‪‬ﻋ‪‬ﻴ ٍﻦ ﹸﺛ ‪‬ﻢ ﹶﻛ ‪‬ﻤ ‪‬ﺮ ﺍﻟﺮ‪‬ﻳ ِﺢ ﹸﺛ ‪‬ﻢ ﹶﻛ ‪‬ﻤ ‪‬ﺮ ﺍﻟ ﱠﻄ‪‬ﻴ ِﺮ ‪‬ﻭﺷ‪‬ـ ‪‬ﺪ‬ ‫ﻕ ﹶﻛ‪‬ﻴ ‪‬‬ ‫" ﹶﺃﻟﹶ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ِ‬
‫ﺏ ‪‬ﺳﱢﻠ ‪‬ﻢ ‪‬ﺳﱢﻠ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻌﺠِـ ‪‬ﺰ‬
‫ﻁ ‪‬ﻳﻘﹸﻮﻝﹸ ‪‬ﺭ ‪‬‬
‫ﺼﺮ‪‬ﺍ ِ‬
‫ﺠﺮِﻯ ِﺑ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻧِﺒ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ‪‬ﺗ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬ﺮ ِﺇ ﱠﻻ ‪‬ﺯ ‪‬ﺣﻔﹰﺎ ‪ -‬ﻗﹶـﺎ ﹶﻝ ‪ -‬ﻭﻓِـﻰ ﺣ‪‬ـﺎﹶﻓ‪‬ﺘ ِﻰ‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﻼ ‪‬ﻳ ‪‬‬‫ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ﹸﻝ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺠِﻰ َﺀ ﺍﻟ ‪‬ﺮ ‪‬ﺟﻞﹸ ﹶﻓ ﹶ‬
‫ﺱ ﻓِﻰ ﺍﻟﻨ‪‬ـﺎ ِﺭ "‪.‬‬
‫ﺝ ‪‬ﻭ ‪‬ﻣ ﹾﻜﺪ‪‬ﻭ ‪‬‬‫ﺵ ﻧ‪‬ﺎ ٍ‬
‫ﺨﺪ‪‬ﻭ ‪‬‬‫ﺕ ِﺑ ِﻪ ﹶﻓﻤ‪ ‬‬
‫ﺐ ‪‬ﻣﻌ‪‬ﱠﻠ ﹶﻘ ﹲﺔ ‪‬ﻣ ﹾﺄﻣ‪‬ﻮ ‪‬ﺭﹲﺓ ِﺑﹶﺄ ‪‬ﺧ ِﺬ ‪‬ﻣ ‪‬ﻦ ﹸﺃ ِﻣ ‪‬ﺮ ‪‬‬
‫ﻼﻟِﻴ ‪‬‬
‫ﻁ ﹶﻛ ﹶ‬‫ﺼﺮ‪‬ﺍ ِ‬‫ﺍﻟ ‪‬‬
‫‪٢٥٠‬‬
‫ﺴ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ ‪‬ﺧﺮِﻳﻔﹰﺎ‪".‬‬ ‫ﺲ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ِﺑ‪‬ﻴ ِﺪ ِﻩ ِﺇ ﱠﻥ ﹶﻗ ‪‬ﻌ ‪‬ﺮ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻟ ‪‬‬‫ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺾ ﹶﻓﻴ‪ ‬ﹾﺄﺗ‪‬ﻮ ﹶﻥ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﺝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻭﻗﹶﺎ ﹶﻝ
‪ِ ":‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘ‪‬ﻴﺎ ‪‬ﻣ ِﺔ ﻣ‪‬ﺎ ‪‬‬
‫ﻼ ‪‬ﻡ ‪ -‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺧﻠِﻴ ﹸﻞ ﺍﻟﱠﻠ ِﻪ‪.‬ﹶﻓ‪‬ﻴ ﹾﺄﺗ‪‬ﻮ ﹶﻥ‬
‫ﺴﹶ‬ ‫ﺖ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑِﺈ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪ -‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﻚ‪ .‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﹶﻟﺴ‪ ‬‬ ‫ِﻟ ﹸﺬ ‪‬ﺭ‪‬ﻳِﺘ ‪‬‬
‫ﻼ ‪‬ﻡ ‪ -‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻛﻠِﻴ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ‪ .‬ﹶﻓﻴ‪‬ـ ‪‬ﺆﺗ‪‬ﻰ‬ ‫ﺴﹶ‬
‫ﺖ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑﻤ‪‬ﻮﺳ‪‬ﻰ ‪ -‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ‪‬‬
‫ﺡ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻛِﻠ ‪‬ﻤﺘ‪‬ـ ‪‬ﻪ‪.‬‬
‫ﻼ ‪‬ﻡ ‪ -‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺭ‪‬ﻭ ‪‬‬ ‫ﺴﹶ‬ ‫ﺖ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑﻌِﻴﺴ‪‬ﻰ ‪ -‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬‬‫ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ‪‬ﻴﻘﹸﻮﻝﹸ ﹶﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ
ﹶﻓﺄﹸﻭﺗ‪‬ﻰ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧ‪‬ﺎ ﹶﻟﻬ‪‬ـﺎ‪ .‬ﻓﹶـﹶﺄ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ‬ ‫ﺖ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﹶﻓ‪‬ﻴ ‪‬ﺆﺗ‪‬ﻰ ﻋِﻴﺴ‪‬ﻰ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﺳ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﹶﻓ‪‬ﻴ ‪‬ﺆ ﹶﺫ ﹸﻥ ﻟِﻰ ﹶﻓﹶﺄﻗﹸﻮ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ِﺑ ‪‬ﻤﺤ‪‬ﺎ ِﻣ ‪‬ﺪ ﹶﻻ ﹶﺃ ﹾﻗ ِﺪ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻵ ﹶﻥ ‪‬ﻳ ﹾﻠ ِﻬ ‪‬ﻤﻨِﻴـ ِﻪ‬

‫‪ - ٢٤٩‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(١٥٤‬‬

‫‪ - ٢٥٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪ (٥٠٣‬ﺗﺰﻟﻒ‪:‬ﺗﻘﺮﺏ= ﻣﻜﺪﻭﺱ‪:‬ﺍﳌﺪﻓﻮﻉ ﻣﻦ ﻭﺭﺍﺋﻪ‬

‫‪٩١‬‬
‫ﻚ ‪‬ﻭ ‪‬ﺳ ﹾﻞ ‪‬ﺗ ‪‬ﻌ ﹶﻄ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻟ ‪‬‬
‫ﻚ ‪‬ﻭﹸﻗ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ﹶﺃ ِﺧ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ ﹶﻓ‪‬ﻴ ﹶﻘﺎ ﹸﻝ ﻟِﻰ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺏ ﹸﺃ ‪‬ﻣﺘِﻰ ﹸﺃ ‪‬ﻣﺘِﻰ‪ .‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﺍ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ ِﻣﺜﹾﻘﹶﺎ ﹸﻝ ‪‬ﺣ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ ٍﺓ ﹶﺃ ‪‬ﻭ ‪‬ﺷ ِﻌ ‪‬ﲑ ٍﺓ‬ ‫ﺸ ﱠﻔ ‪‬ﻊ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ‪‬ﺭ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎ ِﻣ ِﺪ ﹸﺛ ‪‬ﻢ ﹶﺃﺧِـ ‪‬ﺮ‬ ‫ِﻣ ‪‬ﻦ ِﺇﳝ‪‬ﺎ ٍﻥ ﹶﻓﹶﺄ ‪‬ﺧ ِﺮ ‪‬ﺟ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬﺎ‪ .‬ﹶﻓﹶﺄ‪‬ﻧﻄﹶِﻠ ‪‬ﻖ ﹶﻓﹶﺄ ﹾﻓ ‪‬ﻌ ﹸﻞ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ِﺑِﺘ ﹾﻠ ‪‬‬
‫ﺸ ﱠﻔ ‪‬ﻊ‪.‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ‬
‫ﻚ ‪‬ﻭ ‪‬ﺳ ﹾﻞ ‪‬ﺗ ‪‬ﻌ ﹶﻄ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ‪‬ﺗ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻟ ‪‬‬
‫ﻚ ‪‬ﻭﹸﻗ ﹾﻞ ‪‬ﻳ ‪‬‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﻟِﻰ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﹸﺃ ‪‬ﻣﺘِﻰ ﹸﺃ ‪‬ﻣﺘِﻰ‪ .‬ﹶﻓ‪‬ﻴ ﹶﻘﺎ ﹸﻝ ﻟِﻰ ﺍ‪‬ﻧ ﹶﻄﻠِ ‪‬ﻖ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ ِﻣﹾﺜﻘﹶﺎ ﹸﻝ ‪‬ﺣ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ٍﻝ ِﻣ ‪‬ﻦ ِﺇﳝ‪‬ﺎ ٍﻥ ﹶﻓﹶﺄ ‪‬ﺧ ِﺮﺟ‪‬ـ ‪‬ﻪ‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎ ِﻣ ِﺪ ﹸﺛ ‪‬ﻢ ﹶﺃ ِﺧ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﻟِـﻰ‬
‫ِﻣ‪‬ﻨﻬ‪‬ﺎ‪.‬ﹶﻓﹶﺄ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﹶﻓﹶﺄ ﹾﻓ ‪‬ﻌ ﹸﻞ ﹸﺛﻢ‪ ‬ﹶﺃﻋ‪‬ﻮ ‪‬ﺩ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ِﺑِﺘ ﹾﻠ ‪‬‬
‫ﺏ ﹸﺃ ‪‬ﻣﺘِﻰ ﹸﺃ ‪‬ﻣﺘِﻰ‪.‬‬
‫ﺸﻔﱠ ‪‬ﻊ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬‫ﻚ ‪‬ﻭ ‪‬ﺳ ﹾﻞ ‪‬ﺗ ‪‬ﻌ ﹶﻄ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ‪‬ﺗ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻟ ‪‬‬
‫ﻚ ﻭ‪‬ﹸﻗ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬‬ ‫ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﻟِﻰ ﺍ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ِﻣ ‪‬ﻦ ِﻣﹾﺜﻘﹶﺎ ِﻝ ﺣ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ٍﻝ ﻣِـ ‪‬ﻦ ِﺇﳝ‪‬ـﺎ ٍﻥ‬
‫ﺨ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ِﻩ ﹶﻓﹶﻠﻤ‪‬ﺎ‬
‫ﺲ ﺍﱠﻟﺬِﻯ ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ِﺑ ِﻪ ﹶﻓ ‪‬‬ ‫ﺚ ﹶﺃ‪‬ﻧ ٍ‬
‫ﹶﻓﹶﺄ ‪‬ﺧ ِﺮ ‪‬ﺟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺎ ِﺭ ﹶﻓﹶﺄ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﹶﻓﹶﺄ ﹾﻓ ‪‬ﻌ ﹸﻞ "‪ .‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﻒ ﻓِﻰ ﺩ‪‬ﺍ ِﺭ ﹶﺃﺑِﻰ ‪‬ﺧﻠِﻴ ﹶﻔ ﹶﺔ ‪-‬‬ ‫ﺨ ٍ‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﺴﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬‫ﺴ ِﻦ ﹶﻓ ‪‬‬
‫ﺤ‪‬‬ ‫ﺠﺒ‪‬ﺎ ِﻥ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻮ ِﻣﻠﹾﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﹸﻛﻨ‪‬ﺎ ِﺑ ﹶﻈ ‪‬ﻬ ِﺮ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺃﺑِﻰ ‪‬ﺣﻤ‪‬ـ ‪‬ﺰ ﹶﺓ ﹶﻓﻠﹶـ ‪‬ﻢ‬ ‫ﺴﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋﻠﹶ‪‬ﻴ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳﻌِﻴ ٍﺪ ِﺟﹾﺌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﹶﺃﺧِﻴ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ‪‬‬
‫ﺚ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻫِﻴ ِﻪ‪ .‬ﹸﻗ ﹾﻠﻨ‪‬ـﺎ ﻣ‪‬ـﺎ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺤ ‪‬ﺪﹾﺛﻨ‪‬ﺎ ‪‬ﻩ ﺍﹾﻟ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ِﺔ ﻗﹶﺎ ﹶﻝ ﻫِﻴ ِﻪ‪ .‬ﹶﻓ ‪‬‬
‫ﺚ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻩ ﻓِﻰ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ِﻣﹾﺜ ﹶﻞ ‪‬ﺣﺪِﻳ ٍ‬ ‫‪‬ﻧ ‪‬‬
‫ﺴ ‪‬ﻰ‬ ‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﻨ ﹰﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﺟﻤِﻴ ‪‬ﻊ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺩﺭِﻯ ﹶﺃ‪‬ﻧ ِ‬
‫ﺯ‪‬ﺍ ‪‬ﺩﻧ‪‬ﺎ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺑ ِﻪ ‪‬ﻣ‪‬ﻨ ﹸﺬ ﻋِ ‪‬‬
‫ﺠ ٍﻞ‬‫ﻚ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺧِﻠ ‪‬ﻖ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻀِ‬ ‫ﺤ ‪‬ﺪﹶﺛ ﹸﻜ ‪‬ﻢ ﹶﻓ‪‬ﺘ‪‬ﺘ ِﻜﻠﹸﻮﺍ‪ .‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹾﺛﻨ‪‬ﺎ‪ .‬ﻓﹶ ‪‬‬
‫ﺸﻴ‪ ‬ﺦ ﹶﺃ ‪‬ﻭ ﹶﻛ ِﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺕ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ِﺇ ﱠﻻ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹸﺃﺭِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﺣ ‪‬ﺪﹶﺛ ﹸﻜﻤ‪‬ﻮ ‪‬ﻩ‪ ":‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﻓِﻰ ﺍﻟﺮ‪‬ﺍِﺑ ‪‬ﻌ ِﺔ ﹶﻓﹶﺄ ‪‬ﺣﻤ‪‬ـ ‪‬ﺪ ‪‬ﻩ‬ ‫ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﻚ ‪‬ﻭﺳ‪‬ـ ﹾﻞ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﻭﹸﻗ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﺃﹾ ‪‬ﺳ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎ ِﻣ ِﺪ ﹸﺛ ‪‬ﻢ ﹶﺃ ِﺧ ‪‬ﺮ ﻟﹶ ‪‬ﻪ ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﻟِﻰ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ِﺑِﺘ ﹾﻠ ‪‬‬
‫ﻚ‪-‬‬ ‫ﺲ ﺫﹶﺍ ‪‬ﻙ ﻟﹶـ ‪‬‬ ‫ﺏ ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻰ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟ‪‬ﻴ ‪‬‬‫ﺸ ﱠﻔ ‪‬ﻊ‪ .‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳ‪‬ﺎ ﺭ‪ ‬‬‫ﻂ ﻭ‪‬ﺍ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ‪‬ﺗ ‪‬‬
‫‪‬ﺗ ‪‬ﻌ ﹶ‬
‫ﻚ ‪ -‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻭ ِﻋ ‪‬ﺰﺗِﻰ ‪‬ﻭ ِﻛ‪‬ﺒ ِﺮﻳ‪‬ﺎﺋِﻰ ‪‬ﻭ ‪‬ﻋ ﹶﻈ ‪‬ﻤﺘِﻰ ‪‬ﻭ ِﺟ‪‬ﺒ ِﺮﻳ‪‬ﺎﺋِﻰ ُﻷ ‪‬ﺧ ِﺮ ‪‬ﺟ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ‬ ‫ﺲ ﺫﹶﺍ ‪‬ﻙ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ﻗﹶﺎ ﹶﻝ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ﹸﺃﺭ‪‬ﺍ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ ﹶﻗﺒ‪‬ـ ﹶﻞ‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫ﺴ ِﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺑ ِﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤ‪‬‬‫ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ "‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﻨ ﹰﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﺟﻤِﻴ ‪‬ﻊ "‪.‬‬
‫‪٢٥١‬‬
‫ِﻋ ‪‬‬
‫‪--------------‬‬
‫ﺤﺒ‪ِ‬ﺘ ِﻪ‪:‬‬
‫ﺝ ‪ -‬ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬

‫‪ - ٢٥١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪ = ( ٥٠٠‬ﺍﳉﺒﺎﻥ‪:‬ﺍﻟﺼﺤﺮﺍﺀ ﻭﺗﺴﻤﻰ ‪‬ﺎ ﺍﳌﻘﺎﺑﺮ ‪،‬ﺍﳉﻤﻴﻊ‪:‬ﳎﺘﻤﻊ ﺍﻟﻘﻮﺓ ﻭﺍﳊﻔﻆ‪.‬‬

‫‪٩٢‬‬
‫ﻚ ﻛﹶـﹶﺄ ﹾﻥ‬
‫ﺤ‪‬ﺒﺘِـ ِﻪ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﻑ ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻼ ‪‬‬
‫ﹶﻻ ِﺧ ﹶ‬
‫ﺤ‪‬ﺒِﺘ ِﻪ‪ ،‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ِﺇﹶﻟﻴ‪‬ﻚ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ِﻪ‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻭ‪‬ﻳﺮِﻳ ‪‬ﺪ‪ِ:‬ﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ِﻪ ‪‬ﻭِﺑ ‪‬ﻤ ‪‬‬
‫‪‬ﻳﻘﹸﻮﻝ‪:‬ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ‪‬ﻣ ‪‬‬
‫ﻚ ‪ .٢٥٢‬ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ ﺭﲪﻪ ﺍﷲ‪:‬‬ ‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ﺤ‪‬ﺒِﺘ ِﻪ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻼ ‪‬ﻡ‬
‫ﻉ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺣﻤِﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﻛﹶـ ﹶ‬
‫ﻼ ِﻧﺰ‪‬ﺍ ٍ‬
‫ﻚ ِﺑ ﹶ‬
‫ﺐ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﻫﺬﹶﺍ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣﺼِﻴ ‪‬‬
‫ﲔ‬
‫ﺾ ﺍﻟـﺼ‪‬ﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﻟﺘ‪‬ـﺎِﺑ ِﻌ ‪‬‬
‫ﻒ ‪ -‬ﹶﻛ ‪‬ﻤﺎ ‪‬ﻧﻘِﻞ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِ‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪ ‬ﹶﻠ ِ‬
‫ﻉ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‬
‫ﺴﹶﺄﹶﻟ ِﺔ ِﻧﺰ‪‬ﺍ ‪‬‬
‫ﻼ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﻨ‪‬ﺎ ‪ .‬ﻭﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﹶﻓ ﹶ‬
‫‪‬ﻭ ‪‬ﻋ ِﻦ ﺍ ِْﻹﻣ‪‬ﺎ ِﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭ ﹶﻏ ‪‬ﻴ ِﺮ ِﻩ ‪ -‬ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﺣ ‪‬‬
‫ﻆ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﹶﻛِﺜﲑ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﻳ ﹾﻄِﻠﻘﹸﻮ ﹶﻥ ‪‬ﻫﺬﹶﺍ ﺍﻟﱠﻠ ﹾﻔ ﹶ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹶﺔ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺑِﺎﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻪ ‪‬ﻭﺷ‪‬ـﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ‬ ‫ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫‪٢٥٣‬‬
‫ﻆ" ‪.‬‬
‫ﺱ ﻓِﻲ ‪‬ﺯﻣ‪‬ﺎِﻧﻨ‪‬ﺎ ﹶﻻ ‪‬ﻳﺮِﻳ ‪‬ﺪﻭ ﹶﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﻟﱠﻠ ﹾﻔ ِ‬
‫ﻉ‪،‬ﹸﺛ ‪‬ﻢ ِﺇ ﱠﻥ ﹶﺃ ﹾﻛﺜﹶﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻼ ِﻧﺰ‪‬ﺍ ٍ‬
‫ﺟ‪‬ﺎِﺋ ‪‬ﺰ ِﺑ ﹶ‬
‫ﺏ ﲪ ﹸﻞ ﻗﻮﳍﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌ‪‬ﻨﻰ ﺍﳌ‪‬ﺘﻔﻖ ﻋﻠﻴﻪ‪،‬ﻭﻻ ﳚﻮ ‪‬ﺯ ﻟﻨـﺎ ﺃﻥ ﻧﻘـﻮ‪‬ﳍﻢ ﻣـﺎ ﱂ‬
‫ﺖ‪:‬ﺍﻟﺼﻮﺍ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺚ ﻋﻦ ﻣﻘﺎﺻﺪﻫﻢ‪،‬ﻭﺍﻷﺻ ﹸﻞ ﲪ ﹸﻞ ﻛﻼﻡ ﺍﳌﺴِﻠﻢ ﻋﻠﻰ ﳏﻤ ٍﻞ ﺷﺮﻋ ‪‬ﻲ ﻣﻘﺒـﻮ ٍﻝ‬
‫ﻳﻘﻮﻟﻮﺍ‪،‬ﻭﻻ ﺃﻥ ﻧﺒﺤ ﹶ‬
‫ﺇﻥ ﺃﻣﻜﻦ ﺫﻟﻚ‪،‬ﻓﻠﻤﺎﺫﺍ ﻧﻔﺘﺮﺽ ﻋﻜﺲ ﺫﻟﻚ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ؟!‪.‬‬
‫ﷲ‪:‬‬
‫ﻗﹶﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻵﻟﹸﻮ ِﺳ ‪‬ﻲ ﺭﲪ ‪‬ﻪ ﺍ ُ‬
‫ﹶﺃﻧ‪‬ﺎ ﹶﻻ ﹶﺃﺭ‪‬ﻯ ‪‬ﺑ ﹾﺄﺳ‪‬ﺎ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑﺠ‪‬ﺎ ِﻩ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﻋﻨ‪‬ـ ‪‬ﺪ ﺍﻟﻠﱠـ ِﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ‪‬ﺣﻴ‪‬ـﺎ‬
‫ﺤﺒ‪‬ـ ﹸﺔ‬‫ﺻﻔﹶﺎِﺗ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ِ ،‬ﻣﺜﹾﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻ ﹶﻔ ٍﺔ ِﻣ ‪‬ﻦ ِ‬
‫‪‬ﻭ ‪‬ﻣ‪‬ﻴﺘ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﻣ ‪‬ﻦ ﺍﳉﹶﺎ ِﻩ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ِ‬
‫ﺍﻟﺘ‪‬ﺎ ‪‬ﻣ ﹸﺔ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺘ ‪‬ﺪ ِﻋ‪‬ﻴ ﹸﺔ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ‪‬ﺭ ‪‬ﺩ ِﻩ ‪‬ﻭﹶﻗﺒ‪‬ﻮﻝ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ‪،‬ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﻗﻮ‪‬ﻝ ﺍﹾﻟﻘﹶﺎﺋِﻞ‪ِ:‬ﺇﹶﻟﻬِـﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪‬ـﻞ‬
‫ﺤ‪‬ﺒﺘ‪‬ﻚ ﹶﻟ ‪‬ﻪ ‪‬ﻭﺳِـﻴﹶﻠ ﹰﺔ ﻓِـﻲ ﻗﹶـﻀ‪‬ﺎ ِﺀ‬ ‫ﻀ ‪‬ﻲ ﻟِﻲ ﺣ‪‬ﺎ ‪‬ﺟﺘِﻲ ‪ِ .‬ﺇﹶﻟﻬِﻲ ﺍ ‪‬ﺟﻌ‪‬ﻞ ‪‬ﻣ ‪‬‬ ‫ِﺑﺠ‪‬ﺎ ِﻩ ‪‬ﻧِﺒﻴ‪‬ﻚ
ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻘ ِ‬
‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ‪‬ﻭﹶﻗ ‪‬ﻮﻟِﻚ‪ِ:‬ﺇﹶﻟﻬِﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺘِﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻔﻌ‪‬ﻞ ﹶﻛﺬﹶﺍ‪ِ،‬ﺇ ﹾﺫ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‬ ‫ﺣ‪‬ﺎ ‪‬ﺟﺘِﻲ‪ ،‬ﻭ ﹶﻻ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻱ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺰﻟﹶـ ِﺔ ‪-‬‬
‫ﺤ ‪‬ﺮﻣ‪‬ـ ِﺔ ) ﹶﺃ ِ‬
‫ﻼ ‪‬ﻡ ﻓِـﻲ ﺍﹾﻟ ‪‬‬
‫ِﺇﹶﻟﻬِﻲ ﺍ ‪‬ﺟﻌ‪‬ﻞ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘ‪‬ﻚ ‪‬ﻭﺳِﻴﹶﻠ ﹰﺔ ﻓِﻲ ِﻓﻌ‪‬ﻞ ﹶﻛﺬﹶﺍ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻜ ﹶ‬
‫‪٢٥٤‬‬
‫ﻼ ِﻡ ﻓِﻲ ﺍﹾﻟﺠ‪‬ﺎ ِﻩ‪.‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ﹸﺔ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ( ﻛﹶﺎﹾﻟ ﹶﻜ ﹶ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬

‫‪ - ٢٥٢‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(١٥٤‬‬

‫‪ - ٢٥٣‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )ﺝ ‪ / ١‬ﺹ ‪. (٢٢١‬‬
‫‪- ٢٥٤‬ﺗﻔﺴﲑ ﺍﻷﻟﻮﺳﻲ ‪ . ١٢٨ / ٦‬ﻭﺗﻔﺴﲑ ﺍﻷﻟﻮﺳﻲ )ﺝ ‪ / ٤‬ﺹ ‪ (٤٧٥‬ﺍﻟﺸﺎﻣﻠﺔ‪٢‬‬

‫‪٩٣‬‬
‫ﻭﻻ ﳚﺮﻱ ﺫﻟﻚ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻘﺴﻢ ﺑﺎﻟﺬﺍﺕ ﺍﻟﺒﺤﺖ‪،‬ﻓﻠﻢ ﻳﻌﻬﺪ ﺍﻟﺘﻮﺳﻞ ﺑﺎﳉﺎﻩ ﻭﺍﳊﺮﻣﺔ ﻋﻦ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ‪ .‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﲢﺎﺷﻴﹰﺎ ﻣﻨﻬﻢ ﻋﻤﺎ ﳜﺸﻰ ﺃﻥ‬
‫ﻳﻌﹸﻠﻖ ﻣﻨﻪ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﺇﺫ ﺫﺍﻙ ﻭﻫﻢ ﻗﺮﻳﺒﻮ ﻋﻬﺪ ﺑﺎﻟﺘﻮﺳﻞ ﺑﺎﻷﺻﻨﺎﻡ ﺷﻲﺀ‪،‬ﰒ ﺍﻗﺘﺪﻯ ‪‬ﻢ‬
‫‪‬ﻣﻦ ﺧﻠﻔﻬﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﻄﺎﻫﺮﻳﻦ‪،‬ﻭﻗﺪ ﺗﺮ ‪‬ﻙ ﺭﺳﻮ ﹸﻝ ﺍﷲ
ﻫﺪﻡ ﺍﻟﻜﻌﺒﺔ ﻭﺗﺄﺳﻴﺴﻬﺎ ﻋﻠـﻰ‬
‫ﻗﻮﺍﻋﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻜﻮﻥ ﺍﻟﻘﻮﻡ ﺣﺪﻳﺜﻲ ﻋﻬﺪ ﺑﻜﻔـﺮ ﻛﻤـﺎ ﺛﺒـﺖ ﺫﻟـﻚ ﰲ ﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺢ‪،٢٥٥‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﺇﳕﺎ ﻫﻮ ﻟﺪﻓﻊ ﺍﳊﺮﺝ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻔـﺮﺍﺭ ﻣـﻦ ﺩﻋـﻮﻯ‬
‫ﺗﻀﻠﻴﻠﻬﻢ ﻛﻤﺎ ﻳﺰﻋ ‪‬ﻤﻪ ﺍﻟﺒﻌﺾ ﰲ ﺍﻟﺘﻮ ‪‬ﺳﻞ ﲜﺎﻩ ﺍﻟﻨﱯ
ﻻ ﻟﻠﻤﻴﻞ ﺇﱃ ﺃﻥ ﺍﻟـﺪﻋﺎﺀ ﻛـﺬﻟﻚ‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺩﻋﻴﺔ ﺍﳌﺄﺛﻮﺭﺓ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺻﺪﺣﺖ ‪‬ﺎ ﺍﻟـﺴ‪‬ﻨ ﹸﺔ‪،‬ﻓﺈﻧﻪ ﻻ‬
‫ﺝ ﻋﻠﻴﻪ ﺍﻟـﺼﺤﺎﺑ ﹸﺔ ﺍﻟﻜـﺮﺍﻡ‬ ‫ﻒ ﰲ ﺃﻥ ﻣﺎ ﻋﱠﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ
‪.‬ﻭﺩﺭ ‪‬‬ ‫ﺐ ﻣﻨﺼ ‪‬‬
‫ﻳﺴﺘﺮﻳ ‪‬‬
‫ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻭﺗﻠ ﱠﻘﺎﻩ ﻣﻦ ﺑﻌﺪﻫﻢ ﺑﺎﻟﻘﺒﻮﻝ ﺃﻓﻀ ﹸﻞ ﻭﺃﲨ ‪‬ﻊ ﻭﺃﻧﻔ ‪‬ﻊ ﻭﺃﺳﹶﻠ ‪‬ﻢ"‪. ٢٥٦‬‬
‫‪---------------‬‬
‫ﺩ ‪ -‬ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ‪:‬‬
‫ﺸﺮ‪‬ﻭ ِﻋ‪‬ﻴ ِﺔ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ ﹶﻛ ﹶﻘﻮ‪‬ﻝ ﺍﹾﻟﻘﹶﺎﺋِﻞ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﺳ‪‬ـﹶﺄﻟﹸﻚ‬‫ﻒ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ﻓِﻲ ‪‬ﻣ ‪‬‬‫ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻧِﺒﻴ‪‬ﻚ‪ ،‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ٍﻝ ‪:٢٥٧‬‬ ‫ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ﹶﺃ ‪‬ﻭ ِﺑﺠ‪‬ﺎ ِﻩ ‪‬ﻧِﺒﻴ‪‬ﻚ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍ َْﻷﻭ‪ ‬ﹸﻝ‪:‬ﺍﳉﻮﺍﺯ‬
‫ﺤﻨ‪‬ﺎِﺑﹶﻠ ِﺔ (‬
‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴﺔِ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺐ ‪‬ﺟ ‪‬ﻤﻬ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ) ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴ ﹸﺔ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ‪‬ﻴ ﹸﺔ ‪‬ﻭ ‪‬ﻣ‪‬ﺘﹶﺄ ‪‬ﺧﺮ‪‬ﻭ ﺍﹾﻟ ‪‬‬ ‫ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﻉ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎ ِﺓ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ ‪. ٢٥٨‬‬ ‫ِﺇﻟﹶﻰ ‪‬ﺟﻮ‪‬ﺍﺯِ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِ‬
‫ﻼِﻧ ‪‬ﻲ‪:‬‬‫ﺴ ﹶﻄ ﱠ‬‫ﻗﹶﺎﻝ ﺍﹾﻟ ﹶﻘ ‪‬‬

‫‪ - ٢٥٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ (١٢٦‬ﻭﻣﺴﻠﻢ )‪( ٣٣٠٧‬‬

‫‪ - ٢٥٦‬ﺗﻔﺴﲑ ﺍﻷﻟﻮﺳﻲ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٤٧٥‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.altafsir.com- ٢‬‬
‫‪ - ٢٥٧‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(١٥٤‬‬
‫‪- ٢٥٨‬ﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ‪ ، ٣٠٤ / ٨‬ﻭﺍ‪‬ﻤﻮﻉ ‪ ٢٧٤ / ٨‬ﻭﺍﳌﺪﺧﻞ ‪ ٢٤٨ / ١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﺍﺑـﻦ ﻋﺎﺑـﺪﻳﻦ ‪، ٢٥٤ / ٥‬‬
‫ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ‪ ، ٣١٨ / ٥ ، ٢٦٦ / ١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ ، ٤٩٨ - ٤٩٧ / ٨‬ﻭﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻳﺔ‬
‫‪. ٣٦ / ٥‬‬

‫‪٩٤‬‬
‫ﺱ‬
‫ﻱ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎِﻟﻜﹰﺎ ﹶﻟﻤ‪‬ﺎ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺼ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِﺳ ‪‬ﻲ ‪ -‬ﺛﹶﺎﻧِﻲ ‪‬ﺧﹶﻠﻔﹶﺎﺀ ‪‬ﺑﻨِﻲ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫‪ -‬ﻳ‪‬ﺎ ﺃﹶﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃﹶﺃ ‪‬ﺳ‪‬ﺘ ﹾﻘﺒِﻞ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻭﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ﹶﺃ ‪‬ﻡ ﹶﺃ ‪‬ﺳ‪‬ﺘ ﹾﻘﺒِﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹶﺔ ‪‬ﻭﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ؟ ﹶﻓﻘﹶـﺎﻝ ﻟﹶـ ‪‬ﻪ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ‬
‫ﻑ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﻚ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﺳِﻴﹶﻠﺘ‪‬ﻚ ‪‬ﻭ ‪‬ﻭﺳِﻴﹶﻠ ﹸﺔ ﹶﺃﺑِﻴﻚ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺼ ِﺮ ‪‬‬ ‫ﻚ‪ :‬ﻭِﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺼ ﹶﺔ‬‫ﺸ ﱢﻔ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﻘِـ ‪‬‬ ‫ﺸ ِﻔ ‪‬ﻊ ِﺑ ِﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ﻞ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ؟ ﺑ‪‬ﻞ ﺍ ‪‬ﺳ‪‬ﺘﻘﹾِﺒ ﹾﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺱ ﺑِـ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻬ‪‬ـﺎ‬ ‫ﻚ " ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ﹶﻻ ‪‬ﺑ ﹾﺄ ‪‬‬ ‫ﺴ ِﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ‪‬ﻦ ِﻓ ‪‬ﻬ ٍﺮ ﻓِﻲ ِﻛﺘ‪‬ﺎِﺑ ِﻪ " ﹶﻓﻀ‪‬ﺎﺋِﻞ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﺤ‪‬‬‫ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺨ ِﻪ ‪.‬‬
‫ﺕ ‪‬ﻣﺸ‪‬ﺎِﻳ ِ‬
‫‪٢٥٩‬‬
‫ﺥ ِﻋ ‪‬ﺪ ٍﺓ ِﻣ ‪‬ﻦ ِﺛﻘﹶﺎ ِ‬
‫ﺸﻔﹶﺎ ِﺀ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳ ِﻘ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷﻴ‪‬ﻮ ٍ‬
‫ﺽ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴ‪‬ﺎ ‪‬‬
‫ﻗﻠﺖ‪:‬ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺭﻭﺍﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﺴﻨﺪﻩ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟـﺸﻔﺎ ﰲ ﺍﻟﺘﻌﺮﻳـﻒ ﲝﻘـﻮﻕ‬
‫ﺍﳌﺼﻄﻔﻰ( ﰲ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺰﻳﺎﺭﺓ‪،‬ﻭﻗﺪ ﺻﺮﺡ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪‬ﺬﺍ ‪..‬ﻭﺻﺮﺡ ﺍﻟﻨـﻮﻭﻱ‬
‫ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﺫﻛﺎﺭ ﰲ ﺃﺑﻮﺍﺏ ﺍﻟﺰﻳﺎﺭﺓ ﻭﻛﺬﻟﻚ ﰲ ﺍ‪‬ﻤﻮﻉ‪. ٢٦٠‬‬
‫ﺐ ﺃﻥ ﻳﺄﰐ ﺍﻟﻘﱪ ﻭﻳﺴﺘﻘﺒﻠﻪ ﻭﻳﺴﺘﺪﺑﺮ ﺍﻟﻘﺒﻠﺔ ﰒ ﻳﺴﻠﻢ‬
‫ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ‪:‬ﺻﺮﺡ ﺃﺻﺤﺎﺑﻨﺎ ﺑﺄﻧﻪ ﻳﺴﺘﺤ ‪‬‬
‫ﻋﻠﻰ ﺍﻟﻨﱯ
‪،‬ﰒ ﻋﻠﻰ ﺍﻟﺸﻴﺨﲔ ﰒ ﻳﺮﺟﻊ ﺇﱃ ﻣﻮﻗﻔﻪ ﺍﻷﻭﻝ ﻭﻳﻘﻒ ﻓﻴﺪﻋﻮ "‪.٢٦١‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﺑﻌﺪ ﻧﻘﻞ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫ﻭﻳﺸﺒﻪ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺳﺌﻞ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﱪ ﻋﻨﺪ ﺍﻟﺴﻼﻡ ﻭﻫـﻮ‬
‫ﻳﺴﻤﻲ ﺫﻟﻚ ﺩﻋﺎﺀ ﻓﺈﻧﻪ ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﻋﻨـﺪ ﺍﻟـﺴﻼﻡ ﻋﻠﻴـﻪ‬
‫ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺃﻳﻀﺎ ﻭﻣﺎﻟﻚ ﻳﺮﻯ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﱪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻛﻤﺎ ﺗﻘﺪﻡ‪،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﰲ‬
‫ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ ﻋﻨﻪ ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ
ﻳﻘﻒ ﻭﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻘﱪ ﻻ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻭﻳﺪﻧﻮ‬
‫‪٢٦٢‬‬
‫ﻭﻳﺴﻠﻢ ﻭﻳﺪﻋﻮ ﻭﻻ ﳝﺲ ﺍﻟﻘﱪ ﺑﻴﺪﻩ"‪.‬‬

‫‪ - ٢٥٩‬ﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ‪ ، ٣٠٥ - ٣٠٤ / ٨‬ﻭﺍﳌﺪﺧﻞ ‪ ، ٢٥٢ ، ٢٤٨ / ١‬ﻭﻭﻓﺎﺀ ﺍﻟﻮﻓﺎﺀ ‪ ١٣٧١ / ٤‬ﻭﻣـﺎ ﺑﻌـﺪﻫﺎ ‪،‬‬
‫ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪ ، ٤٦٦ / ٢‬ﻭﺷﺮﺡ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﻟﻘﲑﻭﺍﱐ ‪ ، ٤٧٨ / ٢‬ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ ﺹ‪ . ١٤٨‬ﻭﺍﻧﻈﺮ‬
‫ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(١٠٦‬‬
‫‪ - ٢٦٠‬ﺍﻧﻈﺮ ﺍﻟﺸﻔﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﳌﺼﻄﻔﻰ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪٤١‬ﻭ‪ (٨٥‬ﻭﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪ (٢٠٤‬ﻭﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٢٧٢‬‬
‫‪ - ٢٦١‬ﺷﻔﺎﺀ ﺍﻟﺴﻘﺎﻡ ﰲ ﺯﻳﺎﺭﺓ ﺧﲑ ﺍﻷﻧﺎﻡ ﺹ‪ ، ١٥٧‬ﺷﺮﺡ ﺍﻟﺸﻔﺎ ﻟﻠﺨﻔﺎﺟﻲ )ﺝ‪ ٣‬ﺹ‪(٣٩٨‬‬
‫‪ -٢٦٢‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ‪ ،‬ﺝ‪،١‬ﺹ ‪. ٣٩٦‬‬

‫‪٩٥‬‬
 ‫ﰒ ﻳﻌﻘﺐ ﺑﻘﻮﻟﻪ‪ ":‬ﻓﺎﺗﻔﻘﻮﺍ ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺗﻨﺎﺯﻋﻮﺍ ﰲ ﺗﻮﻟﻴﺔ ﺍﻟﻘﱪ ﻇﻬﺮﻩ ﻭﻗﺖ ﺍﻟﺪﻋﺎﺀ‬
‫"‪ .٢٦٣‬ﻭﻳﺮﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻥ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﻣﺎﻟﻚ ﻫﻮ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻋﻨﺪ ﺯﻳﺎﺭﺓ‬
‫ﺍﳌﻴﺖ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ
ﻭﺩﻋﺎ ﻳﻘﻒ ﻭﻭﺟﻬـﻪ‬
‫ﺇﱃ ﺍﻟﻘﱪ ﻻ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻭﻳﺪﻋﻮ ﻭﻳﺴﱢﻠﻢ ﻳﻌﲏ ﺩﻋﺎﺀﻩ ﻟﻠﻨﱯ
ﻭﺻـﺎﺣﺒﻴﻪ‪.‬ﻓﻬـﺬﺍ ﺍﻟـﺪﻋﺎﺀ‬
‫ﺍﳌﺸﺮﻭﻉ ﻫﻨﺎﻙ ﻛﺎﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﻓﺈﻧـﻪ ﺃﺣـ ‪‬ﻖ‬
‫ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺼﱢﻠﻲ ﻋﻠﻴﻪ ﻭﻳﺴﱢﻠﻢ ﻭﻳﺪﻋﻲ ﻟﻪ ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ
‪،‬ﻭ‪‬ﺬﺍ ﺗﺘﻔﻖ ﺃﻗﻮﺍﻝ ﻣﺎﻟـﻚ‬
‫ﻭﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺃﺣ‪‬ﺒﻪ ﻭﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻛﺮﻫﻪ ﻭﺫﻛﺮ ﺃﻧﻪ ﺑﺪﻋﺔ"‪.٢٦٤‬‬
‫ﻒ ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪):‬ﻭﺗﻨﺎﺯﻋﻮﺍ ﰲ ﺗﻮﻟﻴﺔ ﺍﻟﻘﱪ ﻇﻬﺮﻩ ﻭﻗﺖ ﺍﻟﺪﻋﺎﺀ( ﻟﻔﻬﻢ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻭﻟﻮ ﺗﺄﻣﻞ ﺍﳌﻨﺼ ‪‬‬
‫ﻳﻄﻤﺌ ‪‬ﻦ ﻗﻠﺒﻪ ﻭﻳﻘ ‪‬ﺮ ﻋﻴﻨﻪ ﻭﻳﺒﺸﺮﻩ ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻔﻮﻥ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ
ﻟﻠﺪﻋﺎﺀ‬
‫ﻋﻨﺪ ﻗﱪﻩ ﻣﺎ ﺯﺍﻟﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪،‬ﻭﻷﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺘﻨـﺎ ‪‬ﺯﻉ ﻓﻴﻬـﺎ ﺑـﲔ‬
‫ﻒ ﺑﻴﻨﻬﻢ ﺑﲔ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻭﻏﲑﻩ‪،‬ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﻻ ﻳﺼ ﹸﻞ ﲝﺎﻝ ﺇﱃ ﺍﻟﻘـﻮﻝ‬ ‫ﺴﻠﻒ‪،‬ﻭﺍﻟﻜﻼ ‪‬ﻡ ﳐﺘﻠ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﻀﻼﻝ ‪.‬‬
‫ﲢﻠﻴ ﹸﻞ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﻭﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﻮ ﺃﻥ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺣﻘﻴﻘﺔ ﻫﻮ ﲢ ‪‬ﺮﻱ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﺃﻭ ﻗﺼﺪ‬
‫ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻭﺭﺟﺎﺀ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﺪﻋﺎﺀ ﻫﻨﺎﻙ‪،‬ﺃﻭ ﺗﺴﺘﺸﻌﺮ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ ﺃﺟﻮﺏ‬
‫ﻣﻦ ﻏﲑﻩ‪،‬ﺃ ‪‬ﻣﺎ ﺃﻥ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻃﺮﻳﻘﻪ ﻭﻳﺘﻔﻖ ﺃﻥ ﳝ ‪‬ﺮ ﺑﺎﻟﻘﺒﻮﺭ ﻓﻴﺪﻋﻮ ﻋﻨﺪﻫﺎ ﺃﻭ ﺃﻥ ﻳـﺰﻭﺭ‬
‫ﻗﱪﹰﺍ ﻓﻴﺴﱢﻠﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﰒ ﻳﺪﻋﻮ ﰲ ﻣﻜﺎﻧﻪ ﺫﻟﻚ ﻓﻼ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺘﺤ ‪‬ﻮﻝ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻭﻻ ﻳﻘﺎﻝ ﰲ‬
‫ﻉ‪.‬‬
‫ﺣﻘﻪ‪:‬ﺇﻧﻪ ﻣﺸﺮ ‪‬ﻙ ﺃﻭ ﻣﺒﺘﺪ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬

‫‪ -٢٦٣‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ‪ ،‬ﺝ‪،١‬ﺹ ‪. ٣٩٦‬‬

‫‪ -٢٦٤‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ‪ ،‬ﺝ‪،١‬ﺹ ‪. ٣٩٦‬ﺑﺘﺼﺮﻑ‬

‫‪٩٦‬‬
‫ﻓﻤﻤﺎ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ‪:‬ﻗﺼﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﻭ ‪‬ﺎ ‪ .‬ﻓﺈﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻭﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﻷﻣﺎﻛﻦ ﻳﻨﻘﺴﻢ ﺇﱃ ﻧﻮﻋﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪:‬ﺃﻥ ﳛﺼﻞ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺒﻘﻌﺔ ﲝﻜﻢ ﺍﻻﺗﻔﺎﻕ‪،‬ﻻ ﻟﻘﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻬﺎ‪،‬ﻛﻤﻦ ﻳـﺪﻋﻮ‬
‫ﺍﷲ ﰲ ﻃﺮﻳﻘﻪ‪،‬ﻭﻳﺘﻔﻖ ﺃﻥ ﳝﺮ ﺑﺎﻟﻘﺒﻮﺭ ﺃﻭ ﻛﻤﻦ ﻳﺰﻭﺭﻫﺎ ﻓﻴﺴﱢﻠﻢ ﻋﻠﻴﻬﺎ‪،‬ﻭﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴـﺔ‬
‫ﺴ‪‬ﻨﺔ‪،‬ﻓﻬﺬﺍ ﻭﳓﻮﻩ ﻻ ﺑﺄﺱ ﺑﻪ ‪.‬‬
‫ﻟﻪ ﻭﻟﻠﻤﻮﺗﻰ‪،‬ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟ ‪‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﻳﺘﺤﺮ‪‬ﻯ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﲝﻴﺚ ﻳﺴﺘﺸﻌﺮ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻨـﺎﻙ ﺃﺟـﻮﺏ ﻣﻨـﻪ ﰲ‬
‫ﻕ ﺑﲔ‬
‫ﻏﲑﻩ‪،‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻨﻬ ‪‬ﻲ ﻋﻨﻪ ﺇﻣﺎ ‪ ‬ﻲ ﲢﺮﱘ ﺃﻭ ﺗﱰﻳ ٍﻪ ﻭﻫﻮ ﺇﱃ ﺍﻟﺘﺤﺮﱘ ﺃﻗﺮﺏ‪،‬ﻭﺍﻟﻔﺮ ‪‬‬
‫ﺍﻟﺒﺎﺑﲔ ﻇﺎﻫ ‪‬ﺮ ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﻛﺎﻥ ﻳﺪﻋﻮ ﺍﷲ‪،‬ﻭﺍﺟﺘﺎﺯ ﰲ ﳑـﺮﻩ ﺑـﺼﻨﻢ ﺃﻭ ﺻـﻠﻴﺐ ﺃﻭ‬
‫ﻛﻨﻴﺴﺔ‪،‬ﺃﻭ ﻛﺎﻥ ﻳﺪﻋﻮ ﰲ ﺑﻘﻌﺔ ﻭﻫﻨﺎﻙ ﺻﻠﻴﺐ ﻫﻮ ﻋﻨﻪ ﺫﺍﻫﻞ‪،‬ﺃﻭ ﺩﺧﻞ ﻛﻨﻴﺴﺔ ﻟﻴﺒﻴـﺖ‬
‫ﻓﻴﻬﺎ ﻣﺒﻴﺘﺎ ﺟﺎﺋﺰﺍ‪،‬ﻭﺩﻋﺎ ﺍﷲ ﰲ ﺍﻟﻠﻴﻞ‪،‬ﺃﻭ ﺑﺎﺕ ﰲ ﺑﻴﺖ ﺑﻌﺾ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺩﻋﺎ ﺍﷲ‪،‬ﱂ ﻳﻜـﻦ‬
‫‪‬ﺬﺍ ﺑﺄﺱ ‪.‬ﻭﻟﻮ ﲢ ‪‬ﺮﻯ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺻﻨﻢ ﺃﻭ ﺻﻠﻴﺐ‪،‬ﺃﻭ ﻛﻨﻴﺴﺔ‪،‬ﻳﺮﺟﻮ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟـﺪﻋﺎﺀ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪،‬ﻟﻜﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻌﻈﺎﺋﻢ ‪ .‬ﺑﻞ ﻟﻮ ﻗﺼﺪ ﺑﻴﺘﺎ ﺃﻭ ﺣﺎﻧﻮﺗﺎ ﰲ ﺍﻟﺴﻮﻕ‪،‬ﺃﻭ ﺑﻌﺾ‬
‫ﻋﻮﺍﻣﻴﺪ ﺍﻟﻄﺮﻗﺎﺕ ﻳﺪﻋﻮ ﻋﻨﺪﻫﺎ‪،‬ﻳﺮﺟﻮ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻟﻜﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﳌﻨﻜـﺮﺍﺕ‬
‫ﺍﶈﺮﻣﺔ ؛ ﺇﺫ ﻟﻴﺲ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻓﻀ ﹲﻞ ‪ .‬ﻓﻘﺼ ‪‬ﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬ﺑﻞ‬
‫ﻫﻮ ﺃﺷ ‪‬ﺪ ﻣﻦ ﺑﻌﻀﻪ ؛ ﻷﻥ ﺍﻟﻨﱯ
‪‬ﻰ ﻋﻦ ﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪،‬ﻭﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ‪،‬ﻭﻋﻦ ﺍﻟﺼﻼﺓ‬
‫‪٢٦٥‬‬
‫ﻋﻨﺪﻫﺎ‪،‬ﲞﻼﻑ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﻗﺼﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‪،‬ﻭﺭﺟﺎﺀ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﺪﻋﺎﺀ ﻫﻨﺎﻟﻚ ﺭﺟﺎﺀ ﺃﻛﺜﺮ ﻣـﻦ‬
‫ﺭﺟﺎﺋﻬﺎ ﺑﺎﻟﺪﻋﺎﺀ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﳌﻮﻃﻦ‪،‬ﺃﻣﺮ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ﻭﻻ ﺭﺳﻮﻟﻪ ﻭﻻ ﻓﻌﻠﻪ ﺃﺣﺪ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ‪،‬ﻭﻻ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺫﻛﺮﻩ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ ﻭﻻ ﺍﻟـﺼﺎﳊﲔ‬
‫‪٢٦٦‬‬
‫ﺍﳌﺘﻘﺪﻣﲔ‪،‬ﺑﻞ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﻘﻞ ﻣﻦ ﺫﻟﻚ ﻋﻦ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪.‬‬

‫‪ - ٢٦٥‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ‪ ،‬ﺝ‪ ١‬ﺹ ‪. ٣٣٦‬‬

‫‪- ٢٦٦‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ .‬ﻗﻠ ‪‬‬
‫ﺖ ‪ :‬ﻫﺬﺍ ﰲ ﺣﺪﻭﺩ ﻋﻠﻤﻪ‪،‬ﻭﺇﻻ ﻓﻘﺪ ﻓﻌﻠﻪ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻛﻤﺎ ﺳﻴﻤﺮ ﻣﻌﻨـﺎ ﰲ ﺁﺧـﺮ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‬
‫‪٩٧‬‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ":‬ﻭﻣﻦ ﺗﺄﻣﻞ ﻛﺘﺐ ﺍﻵﺛﺎﺭ‪،‬ﻭﻋﺮﻑ ﺣﺎﻝ ﺍﻟﺴﻠﻒ‪،‬ﺗﻴﻘﻦ ﻗﻄﻌﺎ ﺃﻥ ﺍﻟﻘـﻮﻡ ﻣـﺎ‬
‫ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﻴﺜﻮﻥ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪،‬ﻭﻻ ﻳﺘﺤﺮﻭﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﺻﻼ‪،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻨﻬﻮﻥ ﻋﻦ ﺫﻟﻚ ﻣﻦ‬
‫‪٢٦٧‬‬
‫ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﻣﻦ ﺟﻬﺎﳍﻢ ‪ .‬ﻛﻤﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﺑﻌﻀﻪ"‪.‬‬
‫ﻭﻗﺪ ‪‬ﺳِﺌ ﹶﻞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻋﻦ ﻗﻮﳍﻢ ﰲ ﺍﻻﺳﺘـﺴﻘﺎﺀ‪):٢٦٨‬ﻻ‬
‫ﺑﺄﺱ ﺑﺎﻟﺘﻮﺳﻞ ﺑﺎﻟﺼﺎﳊﲔ( ﻭﻗﻮﻝ ﺃﲪﺪ‪ ):‬ﻳﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ
ﺧﺎﺻﺔ( ﻣـﻊ ﻗـﻮﳍﻢ‪):‬ﺇﻧـﻪ ﻻ‬
‫ﺙ ﲟﺨﻠﻮﻕ( ‪.‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﳎﻴﺒﺎ‪:‬‬
‫ﻳﺴﺘﻐﺎ ﹸ‬
‫ﻓﺎﻟﻔﺮﻕ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﻭﻟﻴﺲ ﺍﻟﻜﻼﻡ ﳑﺎ ﳓﻦ ﻓﻴﻪ‪،‬ﻓﻜﻮﻥ ﺑﻌﺾ ﻳﺮﺧﺺ ﺑﺎﻟﺘﻮﺳﻞ ﺑﺎﻟﺼﺎﳊﲔ‬
‫ﻭﺑﻌﻀﻬﻢ ﳜﺼﻪ ﺑﺎﻟﻨﱯ
‪،‬ﻭﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻨﻬﻰ ﻋﻦ ﺫﻟﻚ ﻭﻳﻜﺮﻫﻪ‪،‬ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣـﻦ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪﻧﺎ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪:‬ﺇﻧﻪ ﻣﻜﺮﻭﻩ‪،‬ﻓﻼ ﻧﻨﻜﺮ ﻋﻠﻰ ﻣـﻦ‬
‫ﻓﻌﻠﻪ ﻭﻻ ﺇﻧﻜﺎﺭ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ‪،‬ﻟﻜﻦ ﺇﻧﻜﺎﺭﻧﺎ ﻋﻠﻰ ﻣﻦ ﺩﻋﺎ ﳌﺨﻠﻮﻕ ﺃﻋﻈـﻢ ﳑـﺎ‬
‫ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻘﺼﺪ ﺍﻟﻘﱪ ﻳﺘﻀﺮﻉ ﻋﻨﺪ ﺿﺮﻳﺢ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺃﻭ ﻏﲑﻩ ﻳﻄﻠﺐ ﻓﻴﻪ‬
‫ﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﺑﺎﺕ ﻭﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﺕ ﻭﺇﻋﻄﺎﺀ ﺍﻟﺮﻏﺒﺎﺕ‪،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﳑﻦ ﻳﺪﻋﻮ ﺍﷲ ﳐﻠﺼﹰﺎ ﻟـﻪ‬
‫ﺍﻟﺪﻳﻦ ﻻ ﻳﺪﻋﻮ ﻣﻊ ﺍﷲ ﺃﺣﺪﹰﺍ‪،‬ﻭﻟﻜﻦ ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ‪:‬ﺃﺳﺄﻟﻚ ﺑﻨﺒﻴـﻚ ﺃﻭ ﺑﺎﳌﺮﺳـﻠﲔ ﺃﻭ‬
‫ﺑﻌﺒﺎﺩﻙ ﺍﻟﺼﺎﳊﲔ‪،‬ﺃﻭ ﻳﻘﺼﺪ ﻗﱪ ﻣﻌﺮﻭﻑ ﺃﻭ ﻏﲑﻩ ﻳﺪﻋﻮ ﻋﻨﺪﻩ ﻟﻜـﻦ ﻻ ﻳـﺪﻋﻮ ﺇﻻ ﺍﷲ‬
‫ﳐﻠﺼﹰﺎ ﻟﻪ ﺍﻟﺪﻳﻦ‪،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﳑﺎ ﳓﻦ ﻓﻴﻪ ‪.‬‬
‫‪٢٦٩‬‬

‫ﺏ ِﺯﻳ‪‬ﺎ ‪‬ﺭ ِﺓ ﹶﻗ‪‬ﺒ ِﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪:‬‬

‫ﻱ ﻓِﻲ ‪‬ﺑﻴ‪‬ﺎ ِﻥ ﺁﺩ‪‬ﺍ ِ‬ ‫‪‬ﻭﻗﹶﺎﻝ ﺍﻟ‪‬ﻨﻮ‪ِ ‬ﻭ ‪‬‬
‫ﺸ ِﻔ ‪‬ﻊ ﺑِـ ِﻪ ِﺇﻟﹶـﻰ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻒ ﹸﻗﺒ‪‬ﺎﹶﻟ ﹶﺔ ‪‬ﻭ ‪‬ﺟ ِﻪ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓ‪‬ﻴ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻊ ﺍﻟﺰ‪‬ﺍِﺋ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻮِﻗ ٍ‬
‫ﺐ ‪‬ﻭﺳ‪‬ـﺎِﺋ ‪‬ﺮ‬
‫ﻱ ﻭ‪‬ﺍﹾﻟﻘﹶﺎﺿِﻲ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ﱠﻄ‪‬ﻴ ِ‬ ‫ﺴ ِﻦ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻝ‪ -‬ﺍﻟﺰ‪‬ﺍِﺋ ‪‬ﺮ‪ -‬ﻣ‪‬ﺎ ‪‬ﺣﻜﹶﺎ ‪‬ﻩ ﺍﹾﻟﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ِﺩ ‪‬‬ ‫‪‬ﺭ‪‬ﺑ ِﻪ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﲔ ﹶﻟ ‪‬ﻪ ﻗﹶﺎﻝ‪ :‬ﹸﻛﻨ‪‬ﺖ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻗ‪‬ﺒ ِﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﺴ‪‬ﺘ ‪‬‬
‫ﺻﺤ‪‬ﺎﺑِﻨ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻌ‪‬ﺘِﺒ ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﹶﺃ ‪‬‬

‫‪- ٢٦٧‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺝ‪ ١‬ﺹ‪. ٣٣٩‬‬

‫‪ - ٢٦٨‬ﻳﻌﲏ ﺃﻫﻞ ﻋﺼﺮﻩ‬
‫‪- ٢٦٩‬ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﰲ ﳎﻤﻮﻉ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺹ‪ ٦٨‬ﺍﻟﱵ ﻧﺸﺮ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺃﺳﺒﻮﻉ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ .‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒـﺎﺏ ﺍﳌﻔﺘـﻮﺡ ‪) -‬ﺝ ‪ / ٢١٤‬ﺹ ‪(٢٢‬‬
‫ﻭﻛﺘﺎﺏ ﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ ﻻﺑﻦ ﻋﻠﻮﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٦٧‬ﻭﳎﻤﻮﻋﺔ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ( ‪ ،٦٨/٣‬ﻭﺍﻧﻈﺮ‪):‬ﺗﺎﺭﻳﺦ ﺍﺑﻦ‬
‫ﻏﻨﺎﻡ( ‪.٢٠٨/١‬‬

‫‪٩٨‬‬
‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳﻘﹸﻮﻝ‪ ":‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ ‪ .‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴﹶ‬‫ﹶﻓﻘﹶﺎﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺂﺅ‪‬ﻭ ‪‬ﻙ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻉ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬ ‫ِﺇ ﱠﻻ ِﻟ‪‬ﻴﻄﹶﺎ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﺍ ﻣِـ ‪‬ﻦ ﹶﺫ‪‬ﻧﺒِـﻲ‬ ‫ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ " )ﺍﻟﻨﺴﺎﺀ‪ (٦٤:‬ﻭﹶﻗ ‪‬ﺪ ِﺟﹾﺌﺘ‪‬ﻚ ‪‬ﻣ ‪‬‬
‫ﺸﹶﺄ ‪‬ﻳﻘﹸﻮﻝ‪:‬‬ ‫ﺸ ِﻔﻌ‪‬ﺎ ﺑِﻚ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ‪ .‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫‪<ÜŁ Òş ùĞÿ ]ÿæ<ŁÅ^şÏÖĞ ]<Ćàã* fŽ éŽ<łàÚŽ <h‬‬
‫‪ÿ ^şæÿ <<<äŁ ÛŁ ¿₣ Âł _ş <*Å^şÏÖĞ ^Že<łkßÿ ÊŽ Ł <łàÚÿ <ÿ†éł }ÿ <^ÿè‬‬
‫‪<<<ŁÝ†ł Óş ÖĞ ]ÿæ<ŁçŁrÖĞ ]<ŽäéŽÊæÿ <ŁÍ^şËÃÿ ÖĞ ]<ŽäéŽÊ<<<<<äŁ ßŁ ÒŽ ^ÿ‰<ÿkÞł _ş <=†fł Ïş ÖŽ<Łð]ÿ‚ËŽ ÖĞ ]<ꎊËĞ Þÿ‬‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟﹶﺄ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ‬ ‫ﻱ ﹶﻓ ‪‬ﺮﹶﺃﻳ‪‬ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻡ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺘِﺒ ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻤﹶﻠ‪‬ﺘﻨِﻲ ‪‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬‬ ‫ﺼ ‪‬ﺮﻑ‪ ‬ﹶﻓ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ‪‬‬
‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﹸﺄﺳ‪‬ـ ﹸﻄﻮ‪‬ﺍ‪‬ﻧ ِﺔ‬ ‫ﺱ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ِﺮ ﹶﻓ‪‬ﻴ ِﻘ ‪‬‬ ‫ﺸﺮ‪ ‬ﻩ ِﺑﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻗ ‪‬ﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ " ‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺇﻟﹶﻰ ‪‬ﺭﹾﺃ ِ‬ ‫ﹶﻓ‪‬ﺒ ‪‬‬
‫ﺴ ِﻪ ِﺑﻤ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ‪ ،‬ﻭﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺠ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ِﻟ‪‬ﻨ ﹾﻔ ِ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺴ‪‬ﺘ ﹾﻘِﺒ ﹸﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠﺔﹶ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺿ ِﺔ ﹶﻓ‪‬ﻴ ﹾﻜﺜِـ ‪‬ﺮ‬
‫ﲔ ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻊ ﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﻭ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺨ ِﻪ ‪‬ﻭِﺇ ‪‬ﺧﻮ‪‬ﺍِﻧ ِﻪ ‪‬ﻭﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺷ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﹶﺃﻗﹶﺎ ِﺭِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣﺸ‪‬ﺎﻳِ ِ‬
‫‪٢٧٠‬‬
‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ِﺮ ‪‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‪.‬‬
‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻭ‪‬ﻳ ِﻘ ‪‬‬
‫ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎﺀِ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻼ ِﻡ‪ ":‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻛ ‪‬ﻮ ﹸﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
َِﻷﻧ‪‬ـ ‪‬ﻪ ﺳ‪‬ـ‪‬ﻴ ‪‬ﺪ ‪‬ﻭﻟﹶـ ِﺪ‬
‫‪‬ﻭﻗﹶﺎﻝ ﺍﹾﻟ ِﻌﺰ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﺴ‪ ‬ﹶ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ َْﻷ ‪‬ﻭِﻟﻴ‪‬ـﺎ ِﺀ ؛ َِﻷ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ ﹶﻟﻴ‪‬ـﺴ‪‬ﻮﺍ ﻓِـﻲ‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ﺍ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺁ ‪‬ﺩ ‪‬ﻡ‪ ،‬ﻭﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ﹾﻘ ‪‬‬
‫‪٢٧١‬‬
‫ﺺ ِﺑ ِﻪ ‪‬ﺗ‪‬ﻨﺒِﻴﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﹸﻠ ‪‬ﻮ ‪‬ﺭ‪‬ﺗ‪‬ﺒِﺘ ِﻪ "‪.‬‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﺟِﺘ ِﻪ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ِﻣﻤ‪‬ﺎ ‪‬ﺧ ‪‬‬
‫ﻭﰲ ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ‪:‬‬
‫ﺨﻠﹸﻮﻗﹶﺎِﺗ ِﻪ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳﻘﹶﺎ ﹶﻝ ِﺑﺤ‪‬ـ ‪‬ﻖ‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺾِ ‪‬ﻣ ‪‬‬
‫ﺤِﻠ ‪‬‬
‫) ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ( ﹶﺃﻱ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋﻜﹶـ ِﺔ‬
‫ﲔ ﺇﻟﱠﺎ ﹶﻏ ﹶﻔﺮ‪‬ﺕ ﹶﻟﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬‫ﺤ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ِﺔ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻋﹶﻠﻴ‪‬ﻚ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬ﺮﻛﱠـ ِﻊ‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟﻘﹶـﺎِﺋ ِﻤ ‪‬‬ ‫ﺤﺮ‪‬ﺍ ِﻡ ﻭ‪‬ﺍﻟﻄﱠـﺎِﺋ ِﻔ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ِﺔ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﲔ ﺇﻟﱠﺎ ‪‬ﺳ‪‬ﺘﺮ‪‬ﺕ ﻋ‪‬ﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺮِﺑ ‪‬‬
‫ﺴﺠ‪‬ﻮ ِﺩ ﺇﻟﱠﺎ ﻫ‪ ‬ﺪﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳﹶﻠﻜﹾﺖ ِﺑﻨ‪‬ﺎ ‪‬ﺳﺒِﻴﹶﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓِﻲ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ِﻩ ِﻟ ‪‬ﻮﺭ‪‬ﻭ ِﺩ ِﻩ ﻓِـﻲ‬ ‫ﺍﻟ ‪‬‬

‫‪ - ٢٧٠‬ﺍ‪‬ﻤﻮﻉ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪ (٢٧٤‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﳌﻨﻬﺎﺝ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٩٧‬ﻭﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪ (٢٠٦‬ﻭﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳـﺎﺭﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٥‬ﻭ)ﺍﳌﻐـﲏ‪(٥٨٩ _٥٨٨/٣:‬‬
‫ﻭ)ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ‪ (٤٩٤/٣:‬ﻭﻛﺸ‪‬ﺎﻑ ﺍﻟﻘﻨﺎﻉ ) ‪ (٥١٥ _ ٥١٤/٢‬ﻭﰲ ﺍﻹﻧﺼﺎﻑ )‪ ( ٥٣/٤‬ﻛﻠـﻬﻢ ﻭﺳـﻜﺘﻮﺍ ﻋﻨـﻬﺎ‬
‫ﻭﺍﺣﺘﺠﻮﺍ ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺼﺢ ﺳﻨﺪﻫﺎ ‪.‬‬
‫‪ - ٢٧١‬ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ )ﺝ ‪ / ٦‬ﺹ ‪ (٢٢٧‬ﻭﻣﻐﲏ ﺍﶈﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻟﻔـﺎﻅ ﺍﳌﻨـﻬﺎﺝ )ﺝ ‪ / ٢‬ﺹ ‪(٤٤٥‬‬
‫ﻭ‪‬ﺎﻳﺔ ﺍﶈﺘﺎﺝ ﺇﱃ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ )ﺝ ‪ / ٤‬ﺹ ‪.(٤٠٥‬ﺬﻳﺐ ﺍﻟﻔﺮﻭﻕ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﻨﻴﺔ ﰱ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻔﻘﻬﻴﺔ )ﺝ ‪ / ٣‬ﺹ ‪(٥٤‬‬

‫‪٩٩‬‬
‫ﻒ ﻓِﻲ ‪‬ﻫﺬﹶﺍ‬
‫ﺴ ِﻢ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﻮﱠﻗ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﻌﻈِﻴ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘ ‪‬‬
‫ﺚ ‪‬ﻭ ‪‬ﻣ‪‬ﻨ ِﻌ ِﻪ‪ِ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬‬
‫ﺾ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫‪‬ﺑ ‪‬ﻌ ِ‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‬
‫ﺤِﻠ ِ‬
‫ﻒ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺤِﻠ ِ‬
‫ﺴ ِﻮ‪‬ﻳ ﹸﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺾ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ‪‬ﺢ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﺍﻟ‪‬ﺘ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪٢٧٢‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﻌﻈِﻴ ‪‬ﻢ ‪.‬‬‫ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ﹸﻜ ﱡﻞ ﹶﻗ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﲔ‪ .٢٧٣‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـ ﹸﻞ‬ ‫ﺏ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬ ‫ﺨ ‪‬ﺮ ِﺷ ‪‬ﻲ ﻓِﻲ ﺑ‪‬ﺎ ِ‬ ‫ﻱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﺸ‪‬ﻴ ِﺦ ‪‬ﻋﹶﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻭ ‪‬‬‫‪‬ﻭﻓِﻲ ﺣ‪‬ﺎ ِﺷ‪‬ﻴ ِﺔ ﺍﻟ ‪‬‬
‫ﺨﻠﹸﻮﻗﹶﺎﺗِـ ِﻪ‬
‫ﺾ ‪‬ﻣ ‪‬‬‫ﺨﻠﹸﻮﻗﹶﺎِﺗ ِﻪ ﹶﻓﺠ‪‬ﺎﺋِ ‪‬ﺰﹲﺓ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗ ‪‬ﻌﺎﻟﹶﻰ ﻓِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺑِـ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﺾ ‪‬ﻣ ‪‬‬ ‫ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﻆ ﺍﻟـﺪ‪‬ﺍﻋِﻲ‬ ‫ﺹ ِﺑ ِﻪ
‪ .‬ﻳ ‪‬ﻌﻨِﻲ ﺇﺫﹶﺍ ﻟﹶـﺎ ‪‬ﺣ ﹶ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﹶﻓﺨ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬‫ﹶﻛ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﺍﻟﺪ‪‬ﺍﻋِﻲ ﺑِ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ِﻥ‪:‬ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ﹶﻗ ‪‬ﻮﻟﹸـ ‪‬ﻪ ‪‬ﻭﹶﺃﻣ‪‬ـﺎ‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﺴ ِﻢ ‪‬ﻭِﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳﻠﹰﺎ ﻟﹶﺎ ﺇ ﹾﻗﺴ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﹾﻟﺒ‪‬ﺎ ِﺀ ِﻟ ﹾﻠ ﹶﻘ ‪‬‬
‫ﻱ ﻓِﻲ ﹶﻓﺘ‪‬ﺎﻭِﻳ ِﻪ ﻣِـ ‪‬ﻦ ﹶﺃ ﱠﻥ‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ‪‬ﻋﹶﻠ ‪‬ﻲ ﺍﹾﻟﺄﹸ ‪‬ﺟﻬ‪‬ﻮ ِﺭ ‪‬‬ ‫ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ِﻩ ﺍﻟﺜﱠﺎﻧِﻲ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻌﻠﱠﺎ ‪‬ﻣ ﹸﺔ ﺍﻟ ‪‬‬
‫ﺚ ِﻣ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ
‪‬ﻋﻠﱠـ ‪‬ﻢ‬ ‫ﺾ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﺻ ‪‬ﺢ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀَ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﺴﻠﹶﺎ ِﻡ ﻗﹶﺎ ﹶﻝ‪:‬ﺇ ﹾﻥ ‪‬‬‫ﺍﹾﻟ ِﻌ ‪‬ﺰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬‬
‫ﺤﻤ‪‬ـ ٍﺪ ‪‬ﻧﺒِـ ‪‬ﻲ‬ ‫ﺴ ‪‬ﻢ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ‪‬ﻣ ‪‬‬ ‫ﺱ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﹶﺃ ‪‬ﻭِﻟ ِﻪ‪:‬ﹸﻗ ﹾﻞ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﻲ ﹸﺃ ﹾﻗ ِ‬
‫‪‬ﺑ ‪‬ﻌﺾ‪ ‬ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ
ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﻭﹶﻟ ِﺪ ﺁ ‪‬ﺩ ‪‬ﻡ‪ ،‬ﻭﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ ‪‬‬
‫ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫﻢ‪‬؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ﻓِﻲ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟِﺘ ِﻪ
‪ .‬ﻭﺧ‪‬ﺎﹶﻟ ﹶﻔ ‪‬ﻪ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ ﱠﻝ ِﺑﻤ‪‬ﺎ‬
‫ﺕ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻏﻴ‪ ‬ﺮ ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ِﻡ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻧ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ‬
‫ﺨﻠﹸﻮﻗﹶﺎ ِ‬
‫ﺾ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫‪‬ﻳ ‪‬ﺪ ﱡﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺑ ﹾﻞ ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ِﻟ ‪‬‬
‫‪٢٧٤‬‬
‫ﺏ‪.‬‬ ‫ﺤﻄﱠﺎ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬‫ﹶﺫِﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﺏ‬
‫ﺡ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ـﺎ ِ‬ ‫ﺠ ٍﺮ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬ ‫ﺠﻮ‪‬ﺍ ِﺯ ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ِﻡ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ
ﺍﹾﻟﻌ‪‬ﻠﱠﺎ ‪‬ﻣ ﹶﺔ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫‪‬ﻭ‪‬ﺗِﺒ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ ﻓِﻲ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ِﺑ ‪‬‬
‫ﺤ ِﺮ ِﱘ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟـﺪ‪‬ﺍﻋِﻲ‬ ‫ﻑ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬‫ﻑ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻧ ِﻘ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ﹸﻓ ﹶﻘﻬ‪‬ﺎ ِﺀ ﺍﹾﻟﹶﺄ ‪‬ﺣﻨ‪‬ﺎ ِ‬ ‫ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻮﻗﹸﻮ ِ‬
‫ﺤ ‪‬ﻖ‬
‫ﺼ ِﺪ ِﻩ ﺍﹾﻟ ‪‬‬
‫ﺤﻤ‪‬ﻮ ﹲﻝ ﺇﻣ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻣﻠﹶﺎ ‪‬ﺣ ﹶﻈ ِﺔ ﺍﻟﺪ‪‬ﺍﻋِﻲ ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﻭ ﹶﻗ ‪‬‬ ‫ﺤ ‪‬ﻖ ﹸﻓﻠﹶﺎ ٍﻥ‪ .‬ﹶﻓ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻭِﺑ ‪‬‬‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬ ‫ِﺑ ‪‬‬
‫ﺐ ﹶﻛﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻇﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﺗ ‪‬ﻌﻠِﻴِﻠ ِﻬ ‪‬ﻢ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﺣ ‪‬ﻖ ِﻟﹶﺄ ‪‬ﺣ ٍﺪ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠـ ِﻪ ﹶﺃﻣ‪‬ـﺎ ﺇﺫﹶﺍ‬ ‫ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﹾﻟﻮ‪‬ﺍ ِﺟ ِ‬
‫ﺤ ‪‬ﻖ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟ ‪‬ﺮ‪‬ﺗ‪‬ﺒ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺰﹶﻟ ِﺔ ﹶﻟ ‪‬ﺪ ‪‬ﻳ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ‪‬ﻭ ﺍﹾﻟﺤ‪‬ـ ‪‬ﻖ ﺍﻟﱠـﺬِﻱ‬ ‫ﺼﺪ‪ ‬ﺍﹾﻟ ‪‬‬‫ﻆ ِﺑ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﹶﺃ ‪‬ﻭ ﹶﻗ ‪‬‬
‫ﻟﹶﺎ ‪‬ﺣ ﹶ‬

‫‪ - ٢٧٢‬ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٤٦٤‬‬

‫‪ - ٢٧٣‬ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺨﺮﺷﻲ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪ (١٤٠‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ - ٢٧٤‬ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٤٦٥‬ﻭﺍﻟﻔﺮﻭﻕ ﻣﻊ ﻫﻮﺍﻣﺸﻪ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٥٨‬‬

‫‪١٠٠‬‬
‫ﺼﺤِﻴ ِﺢ ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ـﺎ‬
‫ﺚ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺨ ﹾﻠ ِﻖ ﹶﻛﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻀِﻠ ِﻪ ِﻟ ﹾﻠ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑ ﹶﻔ ‪‬‬
‫‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﹶﻛﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﻘﹾ‪‬ﺘﻀ‪‬ﻰ ﺍﹾﻟﹶﺄ ِﺩﱠﻟ ِﺔ ﺍﹾﻟﻮ‪‬ﺍ ِﺭ ‪‬ﺩ ِﺓ ﻓِـﻲ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﹶﻠﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺤﻤ‪‬ـ ِﻞ‬ ‫ﺼ ‪‬ﺢ ِﺑ ‪‬‬‫ﻚ ِﻣ ‪‬ﻦ ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ِﺔ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ﻳ‪‬ـ ِ‬ ‫ﻕ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ‪ .‬ﻭﻣ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺯﺭ‪‬ﻭ ‪‬‬
‫ﺿ ‪‬ﻪ ﻣ‪‬ـﺎ‬
‫ﻚ ﹶﻟﻌ‪‬ﺎ ‪‬ﺭ ‪‬‬‫ﺤ ‪‬ﻤ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺤ ِﺮ ِﳝ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﹾﻗﺴ‪‬ﺎ ِﻡ ﺇ ﹾﺫ ﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ ﹶﻜﺮ‪‬ﺍ ‪‬ﻫ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻚ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟﻤ‪‬ـﺎ ﺳ‪‬ـﹶﺄﹶﻟ ‪‬ﻪ‬ ‫ﺸﻔﹶﺎ ِﺀ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟِﺈﻣ‪‬ﺎ ِﻡ ﻣ‪‬ﺎِﻟ ٍ‬‫ﺽ ﻓِﻲ ﺍﻟ ‪‬‬ ‫‪‬ﻧ ﹶﻘﹶﻠ ‪‬ﻪ ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴ‪‬ﺎ ‪‬‬
‫ﻑ‬
‫ﺼ ِﺮ ‪‬‬‫ﲔ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﹶﺃ ِﻭ ﺍ ‪‬ﺳِﺘ ﹾﻘﺒ‪‬ﺎ ِﻝ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ِﺔ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﻭِﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻨﺼ‪‬ﻮ ‪‬ﺭ ‪‬ﻋ ِﻦ ﺍ ‪‬ﺳِﺘ ﹾﻘﺒ‪‬ﺎ ِﻝ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ِﺮ ِﺣ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ـﻞ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬ ‫‪‬ﻭ ‪‬ﺟﻬ‪‬ﻚ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻭ‪‬ﺳِﻴﹶﻠﺘ‪‬ﻚ ‪‬ﻭ ‪‬ﻭﺳِﻴﹶﻠ ﹸﺔ ﹶﺃﺑِﻴﻚ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺸ ﱢﻔ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭﺳ‪‬ـ ﹾﻠﻨ‪‬ﺎ ﻣِـﻦ‬ ‫ﺸ ِﻔ ‪‬ﻊ ِﺑ ِﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ؟ ﺑ‪‬ﻞ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘِﺒﻠﹾ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻬﻢ‪ ‬ﺟ‪‬ـﺂﺅ‪‬ﻭ ‪‬ﻙ ﻓﹶﺎﺳ‪‬ـ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﻠﹼـ ‪‬ﻪ‬ ‫ﻉ ِﺑِﺈﺫﹾ ِﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ٍﻝ ِﺇ ﱠﻻ ِﻟ‪‬ﻴﻄﹶﺎ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ" )‪ (٦٤‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﺴ‪‬ﻨ ِﺪ‬
‫ﺕ ﺑِﺎﻟ ‪‬‬
‫ﻚ ﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﺠ ‪‬ﻮ ‪‬ﻫ ِﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﱠﻈ ِﻢ‪ِ :‬ﺭﻭ‪‬ﺍ‪‬ﻳ ﹸﺔ ﹶﺫِﻟﻚ‪ ‬ﻋ ‪‬ﻦ ﺍﹾﻟِﺈﻣ‪‬ﺎ ِﻡ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺠ ٍﺮ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﻠﱠﺎ ‪‬ﻣ ﹸﺔ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺐ‪ :‬ﻭ ‪‬ﺭﻭ‪‬ﺍﻫ‪‬ﺎ ﺍﺑ‪‬ـ ‪‬ﻦ‬
‫ﺡ ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِﻫ ِ‬‫ﺼﺤِﻴ ِﺢ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﻣ ﹾﻄ ‪‬ﻌ ‪‬ﻦ ﻓِﻴ ِﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻌ‪‬ﻠﱠﺎ ‪‬ﻣ ﹸﺔ ﺍﻟ ‪‬ﺰ ‪‬ﺭﻗﹶﺎِﻧ ‪‬ﻲ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺕ‬
‫ﺻﺤِﻴ ٍﺢ ِﺭﺟ‪‬ﺎﹸﻟ ‪‬ﻪ ِﺛﻘﹶـﺎ ‪‬‬ ‫ﺸﻔﹶﺎ ِﺀ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﺽ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﹶﻓ ‪‬ﻬ ٍﺪ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬ﺟ‪‬ﻴ ٍﺪ ـ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﺍﻫ‪‬ﺎ ﺍﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﺮﻳ‪‬ـﺎ ِﻥ ﺍﹾﻟ ‪‬ﻌﻤ‪‬ـ ِﻞ‬‫ﺕ ِﺑ ‪‬‬
‫ﻀ ‪‬ﺪ ‪‬‬ ‫ﺏ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧﻬ‪‬ـﺎ ﻗﹶـ ‪‬ﺪ ﻋ‪‬ـ ‪‬‬ ‫ﻉ ‪‬ﻭﻟﹶﺎ ﹶﻛﺬﱠﺍ ‪‬‬ ‫ﺲ ﻓِﻲ ﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩﻫ‪‬ﺎ ‪‬ﻭﺿ‪‬ﺎ ‪‬‬
‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻀﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ‪‬ﻭِﺑﻈﹶـﺎ ِﻫ ِﺮ‬
‫ﻀ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺼ ِﺮ ‪‬ﳛ ِﺔ ﻓِﻲ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﺍﱠﻟﺘِﻲ ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫ﺤ ِﺔ ﺍﻟ ‪‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬ ‫‪‬ﻭﺑِﺎﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﻕ ﺍﹾﻟﻤ‪‬ـ ﹾﺬﻛﹸﻮ ‪‬ﺭ ِﺓ‬ ‫ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪،‬ﺑ ﹾﻞ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹶﻞ ِﺭﻭ‪‬ﺍ‪‬ﻳ ِﺔ ‪‬ﺯﺭ‪‬ﻭ ٍ‬ ‫ﺴﻘﹶﺎ ِﺀ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺤ ِﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺫ ﹾﻛ ِﺮ‬
‫ﺏ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬ﺰ ِ‬‫ﺴ ‪‬ﻪ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِﺣ ِﻪ ِﻟ ِ‬‫‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛﺮ‪‬ﻭﺍ ‪‬ﻭ‪‬ﺑ ﹾﻄﻠﹶﺎ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭﹾﺃﺳ‪‬ﺎ ﹶﺃ ﱠﻥ ‪‬ﺯﺭ‪‬ﻭﻗﹰﺎ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﹶﻛِﺜ ٍﲑ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺧﻴ‪‬ﺎ ِﺭ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺇﹶﻟﻴ‪‬ﻚ ِﺑ ِﻬ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺒ‪‬ﻮﻙ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﺒ‪‬ﻮﻙ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺣ‪‬ﺒﺒ‪‬ﺘﻬ ‪‬ﻢ‬
‫ﻚ ﻣ‪‬ـ ‪‬ﻊ‬ ‫ﺼ ﹾﻞ ﺇﻟﹶﻰ ‪‬ﺣﺒ‪ِ ‬ﻬ ‪‬ﻢ ﻓِﻴﻚ ﹶﻓ‪‬ﺘ ‪‬ﻤ ‪‬ﻢ ﹶﻟﻨ‪‬ﺎ ﹶﺫﻟِـ ‪‬‬ ‫ﺤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ِ‬‫ﺻﻠﹸﻮﺍ ﺇﻟﹶﻰ ‪‬ﺣﺒ‪‬ﻚ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻓِﻴﻚ ﺇﻳ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﲔ‪ ،‬ﻭﹶﻟ ‪‬ﻪ ﻓِـﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـ ِﻞ ﻗﹶـﺼِﻴ ‪‬ﺪﹲﺓ‬ ‫ﺍﹾﻟﻌ‪‬ﺎِﻓ‪‬ﻴ ِﺔ ﺍﹾﻟﻜﹶﺎ ِﻣﹶﻠ ِﺔ ﺍﻟﺸ‪‬ﺎ ِﻣﹶﻠ ِﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹾﻠﻘﹶﺎﻙ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺣ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫ﻚ ﻣِـ ‪‬ﻦ‬ ‫ﺐ ‪‬ﻭﹶﻗ ‪‬ﻮ ﹸﻝ ﺍ‪‬ﺑ ِﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ‪ :‬ﻭﻣ‪‬ﺎِﻟ ‪‬‬‫ﺸﻬ‪‬ﻮ ‪‬ﺭﺓﹲ ﹶﻓ ِﻤ ‪‬ﻦ ‪‬ﻫﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌﻠﱠﺎ ‪‬ﻣ ﹸﺔ ﺍﻟ ‪‬ﺰ ‪‬ﺭﻗﹶﺎِﻧ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِﻫ ِ‬ ‫‪‬ﻣ ‪‬‬
‫ﺏ ﺍﻟـ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‬‫ﺤﺒ‪‬ﺎ ِ‬ ‫ﺤ ﹲﺔ ﺑِﺎ ‪‬ﺳِﺘ ‪‬‬ ‫ﺐ ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴ ِﺔ ﻃﹶﺎِﻓ ‪‬‬
‫ﻚ ‪‬ﺧ ﹶﻄﹲﺄ ﹶﻗﺒِﻴ ‪‬ﺢ‪،‬ﹶﻓِﺈ ﱠﻥ ﹸﻛ‪‬ﺘ ‪‬‬ ‫ﹶﺃ ‪‬ﻋ ﹶﻈ ِﻢ ﺍﹾﻟﹶﺄِﺋ ‪‬ﻤ ِﺔ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴ ﹰﺔ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﺴ ‪‬ﻲ ‪‬ﻭﹶﺃﺑ‪‬ﻮ‬
‫ﺴ ِﻦ ﺍﹾﻟﻘﹶﺎِﺑ ِ‬
‫ﺤ‪‬‬‫ﻚ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺺ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﺍ ِﻟ ﹾﻠ ِﻘ‪‬ﺒﹶﻠ ِﺔ ‪‬ﻭ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻘِﺒﻠﹰﺎ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ِﺮ ‪‬ﻣ ‪‬‬
‫ﺐ ‪‬ﻋ ‪‬ﻦ‬‫ﺸﻔﹶﺎ ِﺀ ‪‬ﻋ ‪‬ﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻭ ‪‬ﻫ ٍ‬
‫ﺴ ِﻜ ِﻪ ‪‬ﻭ‪‬ﻧ ﹶﻘﹶﻠ ‪‬ﻪ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﻠﱠﺎ ‪‬ﻣ ﹸﺔ ‪‬ﺧﻠِﻴ ﹲﻞ ﻓِﻲ ‪‬ﻣ‪‬ﻨ ‪‬‬

‫‪١٠١‬‬
‫ﻒ ‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ِﺮ ﻟﹶﺎ ﺇﻟﹶﻰ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ِﺔ ‪‬ﻭﻳ‪‬ـ ‪‬ﺪﻧ‪‬ﻮ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ‪:‬ﺇﺫﹶﺍ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﻳ ِﻘ ‪‬‬
‫ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺐ‬
‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻗﹶﺎ ِﻋ ‪‬ﺪ ِﺓ ﻣ‪‬ـﺎ ‪‬ﻳﺠِـ ‪‬‬
‫ﺤﻘِﻴ ‪‬ﻖ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﻚ ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺗ‪ ‬‬‫ﺲ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ‪‬ﺮ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪ .‬ﹶﻓ‪‬ﺘﹶﺄ ‪‬ﻣ ﹾﻞ ﹶﺫِﻟ ‪‬‬
‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺐ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ "‪.٢٧٥‬‬ ‫ﺠ ‪‬‬ ‫‪‬ﺗ ‪‬ﻮﺣِﻴ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ِﻪ ‪‬ﻭ‪‬ﺗ ‪‬ﻮ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻗﹶﺎ ِﻋ ‪‬ﺪ ِﺓ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫‪٢٧٦‬‬
‫ﺸ ﱡﻔ ‪‬ﻊ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻪ"‬ ‫ﺴ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ‪‬ﻭﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺴ‪‬ﺒ ِﻜ ‪‬ﻲ " ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﻭﻗﹶﺎﻝ ﺍﻟ ‪‬‬
‫‪٢٧٧‬‬
‫ﺸ ِﻔﻌ‪‬ﺎ ﺑِﻚ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ‪.‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﹶﺫ‪‬ﻧِﺒ ‪‬ﻲ ‪‬ﻣ ‪‬‬‫ﻚ ‪‬ﻣ ‪‬‬ ‫ﲔ‪ :‬ﻭﹶﻗ ‪‬ﺪ ِﺟﹾﺌ‪‬ﺘ ‪‬‬ ‫‪‬ﻭﻓِﻲ ِﺇﻋ‪‬ﺎ‪‬ﻧ ِﺔ ﺍﻟﻄﱠﺎِﻟِﺒ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻪ ِﺑ ‪‬ﻤ ‪‬ﻌ ﱠﻈ ٍﻢ‬
‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻭﻓِﻲ ﹶﺃ ‪‬ﺳِﺌﹶﻠ ِﺔ ِﻋ ‪‬ﺰ ﺍﻟﺪ‪‬ﻳ ِﻦ‪ :‬ﻫ ﹾﻞ ‪‬ﻳ ﹾﻘ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﺯِﻟ ‪‬ﻲ ﻓِﻲ ‪‬ﻣﺴ‪‬ﺎﺋِ ِﻞ ﺍﻟ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ؟ ‪.‬‬‫ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ﻛﹶﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮِﻟ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﺴ ‪‬ﻢ‬
‫ﺱ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﻲ ﹸﺃﻗﹾـ ِ‬ ‫ﺚ ﹶﺃ‪‬ﻧﻪ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺾ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﺏ‪:‬ﺟ‪‬ﺎ َﺀ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬
‫ﺻ ‪‬ﺢ ‪‬ﻫﺬﹶﺍ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ
؛ ِﻟﹶﺄﻧ‪‬ـ ‪‬ﻪ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬‬ ‫ﻚ ‪‬ﻣ ‪‬‬‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬‫‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ﻓِـﻲ‬
‫‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﻭﹶﻟ ِﺪ ﺁ ‪‬ﺩ ‪‬ﻡ ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻘ ‪‬‬
‫‪٢٧٨‬‬
‫ﻉ ‪‬ﺭ‪‬ﺗ‪‬ﺒِﺘ ِﻪ‪.‬‬‫ﺼ ِﻪ ‪‬ﺗ‪‬ﻨﺒِﻴﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟِﺘ ِﻪ ﻭ‪‬ﺍ ‪‬ﺭِﺗﻔﹶﺎ ِ‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﺟِﺘ ِﻪ ‪ ،‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﻣ ‪‬ﻦ ‪‬ﺧﺼ‪‬ﺎِﺋ ِ‬
‫ﻕ ﻣﺘﺎﺑﻌﹰﺎ‪:‬‬ ‫ﺸ ِﻬ ِﲑ ﺑِﺎﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﻒ ﺍﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﺑ ِﻦ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬‫ﻭﻗﺎﻝ ﺍﻟﺸﻴ ‪‬ﺦ ‪‬ﻣ ‪‬‬
‫ﺏ ﻓِـﻲ‬ ‫ﺨﻄﱠـﺎ ِ‬ ‫ﺴﺆ‪‬ﺍ ِﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬ﺘ ‪‬ﺞ ِﺑ ‪‬‬ ‫ﺠﻮ‪‬ﺍ ‪‬ﺯ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬‬‫ﺨﻨ‪‬ﺎ ﺍﹾﻟ ﹶﻔﻘِﻴ ‪‬ﻪ ‪‬ﻳ ‪‬‬‫ﺖ ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺷ‪‬ﻴ ‪‬‬ ‫) ﹸﻗ ﹾﻠ ‪‬‬
‫ﲔ ﹶﺃ ‪‬ﺧ ‪‬ﺮﺟ‪‬ـ ‪‬ﻪ‬ ‫ﺱ ﺣِـ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ـﺎ ِ‬ ‫ﻚ ِﺑ ‪‬ﻌ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴ ‪‬‬
‫ﺴﻘﹶﺎ ِﺀ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺧ ﹾﻄ‪‬ﺒ ِﺔ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺴﻘﹶﺎ ِﺀ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﺘ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﻟﻨ‪‬ﺎ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ ﹶﻛِﺘ ِﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺒِﺒ ِﻪ ‪‬ﻭِﺑِﺈﺿ‪‬ﺎﹶﻓِﺘ ِﻪ ﺇﹶﻟ‪‬ﻴ ِﻪ‬ ‫ِﻟﻠِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺏ ‪‬ﻣﺤ‪‬ـ ِﺮ ِﺯ ﺑ‪‬ـ ِﻦ‬ ‫ﺸﻴ‪ِ ‬ﺦ ﺍﻟﺼ‪‬ﺎِﻟ ِﺢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﺩ ِ‬ ‫ﻉ ﺍﻟ ‪‬‬ ‫ﻀ ‪‬ﺮ ِ‬‫‪ ،‬ﹶﻓﻠﹶﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ ‪‬ﺩﻟِﻴ ﹲﻞ ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘﺠ‪‬ﻮﺍ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﺑ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻭ ‪‬ﺭ ﹾﻏ‪‬ﺒِﺘ ِﻪ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ‪‬ﺒ ‪‬ﺮ ﹶﻛ ِﺔ ﹶﺃﺑِﻴﻬ‪‬ﺎ ‪ ،‬ﻭِﺑ ﹶﻘ ‪‬ﻮ ِﻝ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ‬
‫ﺸ‪‬ﻴ ِﺦ ﹶﺃﺑِﻲ ‪‬ﻣ ‪‬‬
‫ﻒ ‪‬ﻭ ‪‬ﺳﺆ‪‬ﺍﻟِ ِﻪ ِﻟ‪‬ﺒ ‪‬ﺮ ِﺀ ﺍ‪‬ﺑ‪‬ﻨ ِﺔ ﺍﻟ ‪‬‬‫‪‬ﺧﹶﻠ ٍ‬
‫ﻚ ﻣِـ ‪‬ﻦ‬ ‫ﺴﺎ ‪‬ﻋ ﹶﺔ ‪ ،‬ﺇﻟﹶـﻰ ﹶﻏﻴ‪‬ـ ِﺮ ﹶﺫﻟِـ ‪‬‬ ‫ﻚ ﻟِﻲ ﺇﻟﱠﺎ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺳ ﹶﻘ‪‬ﻴ‪‬ﺘﻨ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬‬ ‫ﺼﺮ‪ِ ‬ﺓ ِﺑ ‪‬‬‫ﺴﻘﹶﻰ ﺑِﺎﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻉ‬
‫ﻉ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ﻓِﻲ ِﺑﻘﹶﺎ ِ‬ ‫ﺕ ﺍﹾﻟ ‪‬ﻌﺪِﻳ ‪‬ﺪ ِﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﹶﺄ ﹾﻇ ‪‬ﻬ ‪‬ﺮ ؛ ِﻟﹶﺄ ﱠﻥ ‪‬ﻣ ِﻈ‪‬ﻨ ﹶﺔ ﺇﺟ‪‬ﺎ‪‬ﺑ ِﺔ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﹶﻛﻤ‪‬ﺎ ‪‬ﺷ ِﺮ ‪‬‬ ‫ﺤﻜﹶﺎﻳ‪‬ﺎ ِ‬‫ﺍﹾﻟ ِ‬

‫‪ - ٢٧٥‬ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٤٦٥‬ﻭﺍﻟﻔﺮﻭﻕ ﻣﻊ ﻫﻮﺍﻣﺸﻪ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٥٨‬‬
‫ﱯ)
(‬‫‪ - ٢٧٦‬ﺷﻔﺎﺀ ﺍﻟﺴﻘﺎﻡ ﰲ ﺯﻳﺎﺭﺓ ﺧﲑ ﺍﻷﻧﺎﻡ ‪ -‬ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪:‬ﰲ ﺍﻟﺘﻮﺳ‪‬ﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻟﺘﺸﻔﹼﻊ ﺑﺎﻟﻨ ‪‬‬
‫‪ - ٢٧٧‬ﺷﻔﺎﺀ ﺍﻟﺴﻘﺎﻡ ﰲ ﺯﻳﺎﺭﺓ ﺧﲑ ﺍﻷﻧﺎﻡ ﺝ ‪ / ١‬ﺹ ‪(١٨٢‬‬
‫‪ - ٢٧٨‬ﺍ‪‬ﻤﻮﻉ ‪ ، ٢٧٤ / ٨‬ﻭﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪ ١٣٥ - ١٣٤ / ٢‬ﻭﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﲔ ‪ ، ٣١٥ / ٢‬ﻭﻣﻘﺪﻣﺔ ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟـﺼﺮﻳﺢ‬
‫ﺑﺘﺤﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺩﻳﺐ ﺍﻟﺒﻐﺎ ‪.‬‬

‫‪١٠٢‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﺎ ِﻛِﻨ ِﻬ ‪‬ﻢ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ﹶﻘ ‪‬ﺪ ِﻧ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﺍ‪‬ﻧ‪‬ﺘ ﹶﻔ ‪‬ﻊ‬
‫ﲔ ‪‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ﹸﻗﺒ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺴ ‪‬ﻢ ﹶﺃ ﹾﻥ‬
‫ﺴ ِﻢ ‪ ،‬ﻭ‪‬ﺍﹾﻟﻘﹶـ ‪‬‬
‫ِﺑ ِﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻭِﺑﺎﹶﻟﱠﻠ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ‪‬ﻖ ‪ .‬ﻭﻫ‪‬ﺬﹶﺍ ﹸﻛﱡﻠ ‪‬ﻪ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹲﻞ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﹶﻏﻴ‪‬ـ ‪‬ﺮ ﺍﹾﻟﻘﹶـ ‪‬‬
‫ﺚ ﺍﻟﱠـﺬِﻱ‬ ‫ﻚ ِﺑ ِﻪ ﹶﻛﻤ‪‬ﺎ ﻓِـﻲ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ِ‬ ‫ﺤ ‪‬ﻤ ٍﺪ
ﹶﺃ ‪‬ﻭ ﹸﺃ ﹾﻗ ِ‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﻣ ‪‬‬
‫ﺴﻤ‪‬ﺖ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹶﻝ‪:‬ﹶﺃ ﹾﻗ ‪‬‬
‫‪٢٧٩‬‬
‫ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﻓﹶﺎﻟﻈﱠﺎ ِﻫ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺟ‪‬ﺎِﺋ ‪‬ﺰ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪".‬‬
‫ﺤﻨ‪‬ﺎِﺑﹶﻠ ﹸﺔ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﹸﻗﺪ‪‬ﺍ ‪‬ﻣ ﹶﺔ ِﻓﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐﻨِﻲ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ‬
‫ﻫﺬﺍ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ﹸﻝ ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ‪‬ﻴ ِﺔ ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺼ ﹶﺔ ﺍﹾﻟ ‪‬ﻌ‪‬ﺘِﺒ ‪‬ﻲ ‪‬ﻣ ‪‬ﻊ ﺍ َْﻷ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ‪:‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﻧﻘﹶﻞ ِﻗ ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ِﺭ ‪‬ﺟﹶﻠ ‪‬ﻪ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤﻨ‪‬ﻰ ‪ِ. . .‬ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻗﹶﺎﻝ‪:‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹾﺄِﺗ ‪‬ﻲ ﺍﹾﻟ ﹶﻘﺒ‪‬ـ ‪‬ﺮ‬ ‫ﺴِ‬
‫ﺐ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺩﺧ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠﻴ‪‬ـﻚ‬ ‫ﺴ‪‬ﺘ ﹾﻘِﺒ ﹸﻞ ‪‬ﻭ ‪‬ﺳ ﹶﻄ ‪‬ﻪ ‪ ،‬ﻭ‪‬ﺗﻘﹸﻮ ﹸﻝ‪:‬ﺍﻟ ‪‬‬ ‫ﹶﻓ‪‬ﺘﻘﹸﻮﻝ ﹸﺛ ‪‬ﻢ ﺗ‪ ‬ﹾﺄﺗِﻲ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ‪‬ﺮ ﹶﻓ‪‬ﺘ ‪‬ﻮﻟﱢﻲ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹶﺔ ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻭ ِﺧ ‪‬ﲑ‪‬ﺗ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ‪‬ﻭ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ ‪ ،‬ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮﹸﻟ ‪‬ﻪ ‪،‬‬ ‫ﻚ ﹶﻟ ‪‬ﻪ ‪ ،‬ﻭﺃﹶ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫‪ ،‬ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺇﹶﻟ ‪‬ﻪ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﻟﹶﺎ ‪‬ﺷﺮِﻳ ‪‬‬
‫ﺼﺤ‪‬ﺖ ِﻟﹸﺄ ‪‬ﻣﺘِﻚ ‪ ،‬ﻭ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺕ ﺇﻟﹶﻰ ‪‬ﺳﺒِﻴ ِﻞ ‪‬ﺭﺑ‪‬ـﻚ‬ ‫ﺕ ‪‬ﺭﺑ‪‬ﻚ ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃﻧ‪‬ﻚ ﹶﻗ ‪‬ﺪ ‪‬ﺑﱠﻠﻐ‪‬ﺖ ِﺭﺳ‪‬ﺎﻟﹶﺎ ِ‬
‫ﺼﱠﻠﻰ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻋﹶﻠﻴ‪‬ـﻚ‬
‫ﲔ ‪ ،‬ﹶﻓ ‪‬‬‫ﺴ‪‬ﻨ ِﺔ ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﺗ‪‬ﺎﻙ ﺍﹾﻟ‪‬ﻴ ِﻘ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِﻋ ﹶﻈ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﺑِﺎﹾﻟ ِ‬
‫ﻀ ﹶﻞ ﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﺰﻳ‪‬ﺖ ﹶﺃﺣ‪‬ـﺪ‪‬ﺍ ﻣِـ ‪‬ﻦ‬‫ﺐ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ِﺰ ‪‬ﻋﻨ‪‬ﺎ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ﹾﻓ ‪‬‬‫ﺤ ‪‬‬ ‫ﹶﻛِﺜﲑ‪‬ﺍ ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺤﻤ‪‬ﻮ ‪‬ﺩ ﺍﱠﻟﺬِﻱ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺗـﻪ ‪ ،‬ﻳ ‪‬ﻐِﺒﻄﹸـ ‪‬ﻪ ﺑِـ ِﻪ ﺍﻟﹾـﹶﺄ ‪‬ﻭﻟﹸﻮ ﹶﻥ‬ ‫ﲔ ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺑ ‪‬ﻌﹾﺜ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬
‫ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﺻﱠﻠﻴ‪‬ﺖ ‪‬ﻋﻠﹶـﻰ ﺇﺑ‪‬ـﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺁ ِﻝ ‪‬ﻣ ‪‬‬‫ﺻ ﱢﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﺂ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ‪ ،‬ﺍﻟﻠﱠ ‪‬ﻬ ‪‬ﻢ ‪‬‬
‫ﺤﻤ‪‬ـ ٍﺪ ‪ ،‬ﹶﻛﻤ‪‬ـﺎ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺁ ِﻝ ‪‬ﻣ ‪‬‬
‫ﻭ‪‬ﺁ ِﻝ ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪ ،‬ﺇﻧ‪‬ﻚ ‪‬ﺣﻤِﻴ ‪‬ﺪ ‪‬ﻣﺠِﻴ ‪‬ﺪ ‪ ،‬ﻭﺑ‪‬ﺎ ِﺭ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬
‫ﺑ‪‬ﺎ ‪‬ﺭﻛﹾﺖ ‪‬ﻋﻠﹶﻰ ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻭ‪‬ﺁ ِﻝ ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪ ،‬ﺇﻧ‪‬ﻚ ‪‬ﺣﻤِﻴ ‪‬ﺪ ‪‬ﻣﺠِﻴ ‪‬ﺪ ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﻚ ﹸﻗﻠﹾـﺖ ‪‬ﻭﹶﻗ ‪‬ﻮﻟﹸـﻚ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺂﺅ‪‬ﻭ ‪‬ﻙ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﺍﹾ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ‬
‫ﺤ ‪‬ﻖ‪ .. ":‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺸ ِﻔﻌ‪‬ﺎ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﹸﺫﻧ‪‬ﻮﺑِﻲ ‪ ،‬ﻣ ‪‬‬ ‫ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ" )ﺍﻟﻨﺴﺎﺀ‪ .(٦٤:‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﺗ‪‬ﻴﺘ‪‬ﻚ ‪‬ﻣ ‪‬‬
‫ﺐ ﻟِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﺓ ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺟﺒ‪‬ﺘﻬ‪‬ﺎ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ﻓِـﻲ‬ ‫ﺏ ﹶﺃ ﹾﻥ ﺗ‪‬ﻮ ِﺟ ‪‬‬ ‫ﺑِﻚ ﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺳﹶﺄﻟﹸﻚ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬

‫‪ - ٢٧٩‬ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ‪ -‬ﺝ ‪ / ٩‬ﺹ ‪(١٨٣‬‬

‫‪١٠٣‬‬
‫ﲔ‪،‬‬
‫ﲔ ‪ ،‬ﻭﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ﺍﻟﹾﺂ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﻭ‪‬ﺍﻟﹾـﹶﺄ ‪‬ﻭِﻟ ‪‬‬
‫ﺠ ‪‬ﺢ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﲔ ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹶﻝ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬‬
‫ﺡ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ‪. ٢٨١‬‬ ‫ﺸ ‪‬ﺮ ِ‬‫ﲔ ‪ ٢٨٠"..‬ﻭ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺘِﻚ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺣ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫ﺠﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻓﻘﺪ ﻗﹶﺎﻝ ﺍﹾﻟ ﹶﻜﻤ‪‬ـﺎﻝ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺡ ‪‬ﻣ‪‬ﺘﹶﺄ ‪‬ﺧﺮ‪‬ﻭﻫ‪ ‬ﻢ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﺑ ‪‬‬ ‫ﺻ ‪‬ﺮ ‪‬‬‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴ ﹸﺔ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺴﺄﹶﻝ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ ‪ . . .‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺴﹶ‬ ‫ﺍﹾﻟ ‪‬ﻬﻤ‪‬ﺎ ِﻡ ﻓِﻲ ﹶﻓ‪‬ﺘ ِﺢ ﺍﹾﻟ ﹶﻘﺪِﻳ ِﺮ‪:‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ ﻓِﻲ ‪‬ﻣ ‪‬ﻮِﻗ ِﻔ ِﻪ‪:‬ﺍﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪ .‬ﻭﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎِﺋ ِﻞ ‪‬ﻭﹶﺃ ‪‬ﻫ ‪‬ﻤﻬ‪‬ـﺎ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻀ ‪‬ﺮ ِﺓ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﻼ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹰ‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﺴﹶﺄ ﹸﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺍﻟ ‪‬‬
‫ﺿﻮ‪‬ﺍ ِﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴ ِﻦ ﺍﹾﻟﺨ‪‬ﺎِﺗ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬‬
‫‪‬ﺳﺆ‪‬ﺍ ﹸﻝ ‪‬ﺣ ‪‬‬
‫ﺴِﻠﻤ‪‬ﺎ‬ ‫ﺕ ﻣ‪‬ـ ‪‬‬ ‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪ ‬ﹸﻞ ﺑِﻚ ﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻥ ﹶﺃﻣ‪‬ﻮ ‪‬‬‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ‪،‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ﺍﻟ ‪‬‬
‫‪٢٨٢‬‬
‫‪‬ﻋﻠﹶﻰ ِﻣﱠﻠﺘِﻚ ‪‬ﻭ ‪‬ﺳ‪‬ﻨﺘِﻚ‪.‬‬
‫ﺐ ﺍﻻِ ‪‬ﺧِﺘﻴ‪‬ﺎ ِﺭ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳﻘﹶﺎﻝ ِﻋ‪‬ﻨ ‪‬ﺪ ِﺯﻳ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪:‬‬
‫‪‬ﻭﻗﹶﺎﻝ ﺻ‪‬ﺎ ِﺣ ‪‬‬
‫ﲔ‬
‫ﺸ ِﻔ ِﻌ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻉ ﺑِﻚ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪ . . .‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ‪ :‬ﻣ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬‬
‫ﻼ ٍﺩ ﺷ‪‬ﺎ ِﺳ ‪‬ﻌ ٍﺔ ‪ . . .‬ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬‬ ‫ِﺟﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ِﻣ ‪‬ﻦ ِﺑ ﹶ‬
‫ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ِﺇﹶﻟﻴ‪‬ﻚ ﻭﻗﺪ ﺟﺌﻨﺎﻙ ﻣﻦ ﺑﻼﺩ ﺷﺎﺳﻌﺔ ﻭﺃﻣﻜﻨﺔ ﺑﻌﻴﺪﺓ ﻧﻘﻄﻊ ﺍﻟﺴﻬﻞ ﻭﺍﻟﻮﻋﺮ ﺑﻘﺼﺪ‬
‫ﺯﻳﺎﺭﺗﻚ ﻟﻨﻔﻮﺯ ﺑﺸﻔﺎﻋﺘﻚ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺂﺛﺮﻙ ﻭﻣﻌﺎﻫﺪﻙ ﻭﺍﻟﻘﻴﺎﻡ ﺑﻘﻀﺎﺀ ﺑﻌﺾ ﺣﻘـﻚ‬
‫ﻭﺍﻻﺳﺘﺸﻔﺎﻉ ﺑﻚ ﺇﱃ ﺭﺑﻨﺎ‪،‬ﻓﺈﻥ ﺍﳋﻄﺎﻳﺎ ﻗﺪ ﻗﺼﻤﺖ ﻇﻬﻮﺭﻧﺎ ﻭﺍﻷﻭﺯﺍﺭ ﻗـﺪ ﺃﺛﻘﻠـﺖ‬
‫ﻛﻮﺍﻫﻠﻨﺎ‪،‬ﻭﺃﻧﺖ ﺍﻟﺸﺎﻓﻊ ﺍﳌﺸ ﱠﻔﻊ ﺍﳌﻮﻋـﻮﺩ ﺑﺎﻟـﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤـﻰ ﻭﺍﳌﻘـﺎﻡ ﺍﶈﻤـﻮﺩ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺂﺅ‪‬ﻭ ‪‬ﻙ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ‬
‫ﻭﺍﻟﻮﺳﻴﻠﺔ‪،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ "‪ ..‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺇﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ" )ﺍﻟﻨﺴﺎﺀ‪،(٦٤:‬ﻭﻗﺪ ﺟﺌﻨﺎﻙ ﻇـﺎﳌﲔ‬
‫ﻷﻧﻔﺴﻨﺎ ﻣﺴﺘﻐﻔﺮﻳﻦ ﻟﺬﻧﻮﺑﻨﺎ ﻓﺎﺷﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ ﻭﺍﺳﺄﻟﻪ ﺃﻥ ﳝﻴﺘﻨﺎ ﻋﻠﻰ ﺳـﻨﻨﻚ ﻭﺃﻥ‬
‫ﳛﺸﺮﻧﺎ ﰲ ﺯﻣﺮﺗﻚ ﻭﺃﻥ ﻳﻮﺭﺩﻧﺎ ﺣﻮﺿﻚ ﻭﺃﻥ ﻳﺴﻘﻴﻨﺎ ﺑﻜﺄﺳﻚ ﻏﲑ ﺧﺰﺍﻳﺎ ﻭﻻ ﻧﺪﺍﻣﻰ‬
‫‪٢٨٣‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﻳﻘﻮﳍﺎ ﺛﻼﺛﺎ‪.‬‬

‫‪ - ٢٨٠‬ﺍﳌﻐﲏ ‪ -‬ﺝ ‪ / ٧‬ﺹ ‪ (٤٢٢‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ‪ -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣١٧‬ﻭﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﰲ ﺷﺮﺡ‬
‫ﻏﺎﻳﺔ ﺍﳌﻨﺘﻬﻰ ‪ -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٦٩‬‬
‫‪ - ٢٨١‬ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ، ٦٨ / ٢‬ﻭﺍﳌﺒﺪﻉ ‪ ، ٢٠٤ / ٢‬ﻭﺍﻟﻔﺮﻭﻉ ‪ ١٥٩ / ٢‬ﻭﺍﳌﻐﲏ ﻣﻊ ﺍﻟﺸﺮﺡ ‪ ٥٨٨ / ٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪،‬‬
‫ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻣﻊ ﺍﳌﻐﲏ ‪ ، ٤٩٥ - ٤٩٤ / ٣‬ﻭﺍﻹﻧﺼﺎﻑ ‪. ٤٥٦ / ٢‬‬
‫‪ - ٢٨٢‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ -‬ﺝ ‪ / ٦‬ﺹ ‪(٢٤٩‬‬
‫‪- - ٢٨٣‬ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ ‪ -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٩٨‬ﻭﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ -‬ﺣﻨﻔﻲ ‪ -‬ﺝ ‪ / ١‬ﺹ ‪(٢٠٧‬‬

‫‪١٠٤‬‬
‫ﺨﺘ‪‬ـﺎ ِﺭ ﻭ‪‬ﺍﹾﻟ ﹶﻔﺘ‪‬ـﺎﻭ‪‬ﻯ‬
‫ﻱ ‪‬ﻋﻠﹶﻰ ﺍﻟـ ‪‬ﺪ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺡ ﻭ‪‬ﺍﻟ ﱠﻄﺤ‪‬ﺎ ِﻭ ‪‬‬
‫ﻼِ‬
‫ﺺ ﻋﻠﻰ ِﻣﹾﺜﻠ ‪‬ﻪ ﻓِﻲ ‪‬ﻣﺮ‪‬ﺍﻗِﻲ ﺍﹾﻟ ﹶﻔ ﹶ‬
‫ﻭ‪‬ﻧ ‪‬‬
‫ﲔ ﹶﺃ ‪‬ﻣﺮ‪‬ﻙ‬
‫ﲔ ﹶﻗ ‪‬ﻮﻟﹶﻚ ﻃﹶﺎِﺋ ِﻌ ‪‬‬
‫ﺍﹾﻟ ِﻬ‪‬ﻨ ِﺪ‪‬ﻳ ِﺔ‪ِ :‬ﻋ‪‬ﻨ ‪‬ﺪ ِﺯﻳ‪‬ﺎ ‪‬ﺭ ِﺓ ﹶﻗ‪‬ﺒ ِﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪ . . .‬ﻭﹶﻗ ‪‬ﺪ ِﺟﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ﺳ‪‬ﺎ ِﻣ ِﻌ ‪‬‬
‫‪٢٨٤‬‬
‫ﻚ‪.‬‬ ‫ﲔ ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺸ ِﻔ ِﻌ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫‪٢٨٥‬‬
‫ﲔ‬
‫ﺤ ‪‬‬
‫ﺸ ‪‬ﻮﻛﹶﺎِﻧ ‪‬ﻲ‪ :‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎِﺋ ِﻪ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫‪‬ﻭﻗﹶﺎﻝ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﻗ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪﻟﱡﻮﺍ ِﻟﻤ‪‬ﺎ ﹶﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ﹾﺄﺗِﻲ ‪:٢٨٦‬‬
‫ﺃ ‪ -‬ﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ِﺇﻟﹶﻴ ِﻪ ﺍﹾﻟﻮ‪‬ﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﹾﺍ ﻓِـﻲ ﺳ‪‬ـﺒِﻴِﻠ ِﻪ‬
‫ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ" )ﺍﳌﺎﺋﺪﺓ‪.(٣٥:‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻲ‬
‫ﻚ ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ‪‬ﻣ ‪‬‬ ‫ﺚ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻘ ‪‬ﺪ ِﻡ ‪‬ﻭﻓِﻴ ِﻪ ‪:٢٨٧‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺏ ‪ -‬ﺣﺪِﻳ ﹸ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪.‬‬
‫ﻱ ِﺑﺬﹶﺍِﺗ ِﻪ ‪.‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﹶﺃ ‪‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ ﻓِﻲ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻪ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃﺳ‪‬ـ ٍﺪ ‪‬ﻭ ‪‬ﻭﺳ‪‬ـ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ـﺎ‬
‫ﺖ ﹶﺃ ‪‬ﺳ ٍﺪ‪:‬ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ُِﻷﻣ‪‬ﻲ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ِﺑ‪‬ﻨ ِ‬ ‫ﺝ ‪ -‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ
ﻓِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻟﻔﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ِﺑ‪‬ﻨ ِ‬
‫‪٢٨٨‬‬
‫ﲔ‪.‬‬‫ﺤ ‪‬ﻖ ‪‬ﻧِﺒﻴ‪‬ﻚ ﻭ‪‬ﺍ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﻠِﻲ ﹶﻓِﺈﻧ‪‬ﻚ ﹶﺃ ‪‬ﺭ ‪‬ﺣ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬‫‪‬ﻣ ‪‬ﺪ ‪‬ﺧﹶﻠﻬ‪‬ﺎ ِﺑ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ :‬ﺭﻭ‪‬ﻯ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ ﻓِﻲ " ‪‬ﺩ ﹶﻻﺋِـﻞ ﺍﻟ‪‬ﻨﺒ‪‬ـ ‪‬ﻮ ِﺓ "‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﺍﻟ ‪‬‬‫ﺩ ‪ -‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ﺁ ‪‬ﺩ ‪‬ﻡ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺨﻄِﻴﺌﹶـ ﹶﺔ‬‫ﻑ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺏ ﻗﹶﺎﻝ‪:‬ﻗﹶﺎﻝ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻟﻤ‪‬ﺎ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺤ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺻ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎ ِﻛﻢ‪ ‬ﻭ ‪‬‬
‫ﺖ‬
‫ﻒ ‪‬ﻋ ‪‬ﺮﻓﹾـ ‪‬‬ ‫ﺕ ﻟِﻲ ﹶﻓﻘﹶﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬ﻳ‪‬ـﺎ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻛﻴ‪‬ـ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﹶﻟﻤ‪‬ﺎ ﹶﻏ ﹶﻔ ‪‬ﺮ ‪‬‬‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬ ‫ﺏ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑ ‪‬‬ ‫ﻗﹶﺎﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺵ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﻗﻮ‪‬ﺍِﺋ ِﻢ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺖ ‪‬ﺭﹾﺃﺳِﻲ ﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﻟﻤ‪‬ﺎ ‪‬ﺧﹶﻠﻘﹾﺘﻨِﻲ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬‬
‫ﺏ ِﺇ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺧﹸﻠ ﹾﻘ ‪‬ﻪ ؟ ﻗﹶﺎﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫‪‬ﻣ ‪‬‬

‫‪ - ٢٨٤‬ﺍﻻﺧﺘﻴﺎﺭ ‪ ، ١٧٥ - ١٧٤ / ١‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ ٣٣٧ / ٢‬ﻭﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ ﲝﺎﺷﻴﺔ ﺍﻟﻄﺤﻄﺎﻭﻱ ﺹ‪ ، ٤٠٧‬ﻭﺣﺎﺷـﻴﺔ‬
‫ﺍﻟﻄﺤﻄﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪ ، ٥٦٢ / ١‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ‪ ، ٢٦٦ / ١‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪ ٣٤ / ١٠‬ﻭﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﻟﻠﺸﻮﻛﺎﱐ‬
‫ﺹ )‪. ( ٣٧‬‬
‫‪ - ٢٨٥‬ﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﻟﻠﺸﻮﻛﺎﱐ ‪ ( ٣٧‬ﻭﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺑﻌﺪﺓ ﺍﳊﺼﻦ ﺍﳊﺼﲔ ﻟﻠﺸﻮﻛﺎﱐ ) ﺝ ‪ / ١‬ﺹ ‪ (٥١‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ - ٢٨٦‬ﺍﳌﺮﺍﺟﻊ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﺍﳌﺪﺧﻞ ‪ ٢٤٨ / ١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ‪ ، ٣٠٤ / ٨‬ﻭﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ﺹ‪ ٤٣٣‬ﻭﻣـﺎ‬
‫ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﺹ‪ ٦٥‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ﺹ‪ ٣٨‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﳌﺆﻟﻔﻪ ﻣﻮﺳﻰ ﳏﻤـﺪ ﻋﻠـﻲ ‪،‬‬
‫ﻭﺍﻟﺘﻮﺳﻞ ﻭﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻟﻸﻟﺒﺎﱐ ﺹ‪ ٥١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬
‫‪ - ٢٨٧‬ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ ﺳﺒﻖ ﲣﺮﳚﻪ ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬
‫‪ - ٢٨٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ – ) ﺝ ‪ / ١٨‬ﺹ ‪ (٨٢‬ﺑﺮﻗﻢ ) ‪ ( ٢٠٣٢٤‬ﻭﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ﺑـﺮﻗﻢ ) ‪( ١٩٥‬‬
‫ﻭﻓﻴﻪ ﺿﻌﻒ‬

‫‪١٠٥‬‬
‫ﺐ‬
‫ﻒ ِﺇﻟﹶـﻰ ﺍﺳ‪‬ـﻤِﻚ ِﺇ ﱠﻻ ﹶﺃﺣ‪‬ـ ‪‬‬
‫ﻀ ‪‬‬
‫ﺖ ﹶﺃﻧ‪‬ﻚ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ‪‬ﻌِﻠ ‪‬ﻤ ‪‬‬
‫‪‬ﻣ ﹾﻜﺘ‪‬ﻮﺑ‪‬ﺎ ﹶﻻ ﺇِﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﺤ ﱢﻘ ِﻪ ﹶﻓﻘﹶـ ‪‬ﺪ‬
‫ﺨ ﹾﻠ ِﻖ ِﺇﹶﻟ ‪‬ﻲ‪ ،‬ﻭِﺇ ﹾﺫ ‪‬ﺳﹶﺄﻟﹾﺘﻨِﻲ ِﺑ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ﺁ ‪‬ﺩ ‪‬ﻡ‪ِ،‬ﺇ‪‬ﻧ ‪‬ﻪ َﻷ ‪‬ﺣ ‪‬‬
‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ِﺇﹶﻟﻴ‪‬ﻚ‪،‬ﹶﻓﻘﹶﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﺘ‪‬ﻚ ‪.٢٨٩‬‬
‫ﻚ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ‪‬ﻣ ‪‬‬
‫ﺕ ﹶﻟ ‪‬‬
‫ﹶﻏ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﻼ‪،‬ﻭﻗﺪ ﺗﻨﺎﻗﺾ‬
‫ﺖ‪:‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺿﻊ ﻓﻼ ﳛﺘﺞ ﺑﻪ ﺃﺻ ﹰ‬
‫ﻗﻠ ‪‬‬
‫ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻴﻪ‪،‬ﻓﺴﺄﻧﻘﻞ ﻛﻼﻣﻪ ﻭﺃﻧﺎﻗﺸﻪ‪،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﺏ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِﻘﺒ‪‬ﺎ ِ‬ ‫ﺠ‪‬ﻨ ِﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﺑﻮ‪‬ﺍ ِ‬ ‫ﺵ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺐ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﻱ " ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛ‪‬ﺘ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺚ ﺍﻟﺜﱠﺎِﺑ‪‬ﺘ ﹶﺔ ﺍﱠﻟﺘِﻲ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟ‪‬ﺘ‪‬ﻨﻮِﻳ ‪‬ﻪ‬
‫ﻚ ِﻋ ‪‬ﺪ ﹸﺓ ﺁﺛﹶﺎ ٍﺭ ‪‬ﺗﻮ‪‬ﺍِﻓ ‪‬ﻖ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹶ‬ ‫ﻕ "‪ ٢٩٠‬ﻭ ‪‬ﺭ ِﻭﻱ‪ ‬ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﺭ‪‬ﺍ ِ‬
‫ﺴ ‪‬ﺮ ﹶﺓ‬
‫ﺴ‪‬ﻨ ِﺪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻴ‪‬ـ ‪‬‬ ‫ﺚ ﺍﱠﻟﺬِﻱ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻆ ﺍﹾﻟ ‪‬‬
‫ﺑِﺎ ‪‬ﺳ ِﻤ ِﻪ ‪‬ﻭِﺇ ‪‬ﻋﻠﹶﺎ َﺀ ِﺫ ﹾﻛ ِﺮ ِﻩ ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﻟ ﹾﻔ ﹸ‬
‫ﺡ‬
‫ﻼ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟـﺮ‪‬ﻭ ِ‬ ‫ﺴﹶ‬ ‫ﺖ ‪‬ﻧِﺒﻴ‪‬ﺎ ﻗﹶﺎ ﹶﻝ " ﻭ‪‬ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﺘ‪‬ﻰ ﹸﻛِﺘ‪‬ﺒ ‪‬‬ ‫ﺠ ِﺮ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺝ ﺍﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ﹶﺃﺑِﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺴ‪‬ﻴ ِﻦ ‪‬ﺑ ‪‬ﻦ ﺑﺸﺮﺍﻥ ﻭ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳ ِﻘ ِﻪ ﺍﻟ ‪‬‬ ‫ﺤ‪‬‬‫ﺴ ِﺪ "‪ .٢٩١‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬‬ ‫ﺠ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﺼ ﹶﻄﻔﹶﻰ
(‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ‪‬ﻣ ‪‬‬ ‫ﻱ ﻓِﻲ ) ﺍﻟﻮﻓﺎ ِﺑ ﹶﻔﻀ‪‬ﺎِﺋ ِﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺠ ‪‬ﻮ ِﺯ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺳﻨ‪‬ﺎ ٍﻥ ﺍﻟﻌـﻮﻗﻲ ﹶﺛﻨ‪‬ـﺎ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺻ‪‬ﺎِﻟ ٍﺢ ﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﻕ ‪‬ﺑ ِﻦ ﺻ‪‬ﺎِﻟ ٍﺢ ﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﹸﻗﻠﹾﺖ‪:‬ﻳ‪‬ﺎ‬ ‫ﺴ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑﻦِ ﺷ‪‬ﻘﻴ ٍَﻖ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ﻃﻬﻤﺎﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﺴﻮ‪‬ﺍ ‪‬ﻫ ‪‬ﻦ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓ ‪‬‬
‫ﺽ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﺘ‪‬ﻰ ﹸﻛﻨ‪‬ﺖ ‪‬ﻧِﺒﻴ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ ﹶﻟﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺧ‪‬ﺎ‪‬ﺗ ‪‬ﻢ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ‬‫ﺵ ‪‬ﻣ ‪‬‬‫ﻕ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﺐ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ﺎ ِ‬ ‫ﺵ‪ :‬ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺕ ‪‬ﻭ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫‪‬ﺳ‪‬ﺒ ‪‬ﻊ ‪‬ﺳ ‪‬ﻤﻮ‪‬ﺍ ٍ‬
‫ﻕ‬
‫ﺏ ﻭ‪‬ﺍﻟﹾـﹶﺄ ‪‬ﻭﺭ‪‬ﺍ ِ‬
‫ﺐ ﺍ ‪‬ﺳﻤِﻲ ‪‬ﻋﻠﹶﻰ ﺍﻟﹾـﹶﺄ‪‬ﺑﻮ‪‬ﺍ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﺃ ‪‬ﺳ ﹶﻜ‪‬ﻨﻬ‪‬ﺎ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ‪‬ﺣﻮ‪‬ﺍ َﺀ ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬‬
‫‪‬ﻭ ‪‬ﺧﹶﻠﻖ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬‬

‫‪ - ٢٨٩‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ‪ - ٦١٥ / ٢‬ﻁ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ( ﺑﺮﻗﻢ ) ‪ ( ٤٢٢٨‬ﻭﻋﻨﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ) ‪/ ٥‬‬
‫‪ - ٤٨٩‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ( ﺑﺮﻗﻢ ) ‪ ( ٢٢٤٣‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ ":‬ﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‬
‫‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ‪.‬ﻭﺗﻌﻘﺐ ﺍﻟﺬﻫﱯ ﺗﺼﺤﻴﺢ ﺍﳊﺎﻛﻢ ﰲ ﺗﻠﺨﻴﺺ ﺍﳌﺴﺘﺪﺭﻙ ﺑﻘﻮﻟﻪ‪ ":‬ﺑﻞ ﻣﻮﺿﻮﻉ ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺍﻩ " ‪.‬‬
‫ﻭﺍﻧﻈﺮ‪:‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ ‪ / ١‬ﺹ ‪ (٧٦‬ﻭﻳﺴﺄﻟﻮﻧﻚ ﻓﺘﺎﻭﻯ ‪ -‬ﺝ ‪ / ٤‬ﺹ ‪ (١٣٩‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫‪ -‬ﺝ ‪ / ١٢‬ﺹ ‪(٣٧٩‬ﻋﻨﻮﺍﻥ ﺍﻟﻔﺘﻮﻯ‪:‬ﺣﺪﻳﺚ "ﳌﺎ ﺍﻗﺘﺮﻑ ﺁﺩﻡ ﺍﳋﻄﻴﺌﺔ ﻗﺎﻝ‪ "..‬ﻣﻮﺿﻮﻉ ﺭﻗـﻢ ﺍﻟﻔﺘـﻮﻯ‪٢١٩٩٠:‬ﺗـﺎﺭﻳﺦ‬
‫ﺍﻟﻔﺘﻮﻯ‪ ٢٩:‬ﲨﺎﺩﻱ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪ -‬ﺝ ‪ / ٣٨‬ﺹ ‪ (٢‬ﺳﺆﺍﻝ ﺭﻗﻢ ‪:٣٤٧١٥‬ﺑﻄـﻼﻥ ﺣـﺪﻳﺚ‬
‫ﺗﻮﺳﻞ ﺁﺩﻡ ﲟﺤﻤﺪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫‪ - ٢٩٠‬ﺍﳊﺎﻭﻱ ﻟﻠﻔﺘﺎﻭﻱ ﻟﻠﺴﻴﻮﻃﻲ ‪ -‬ﺝ ‪ / ٣‬ﺹ ‪ (٢١١‬ﻭﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ‪ -‬ﺝ ‪ / ٢٣‬ﺹ ‪ (٢٨١‬ﻭﻫﻮ ﻋﻦ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‬
‫ﻭﻻ ﻳﺼﺢ ﺭﻓﻌﻪ ﲝﺎﻝ ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﻻ ﺣﺠﺔ ﻓﻴﻪ ﻓﻬﻮﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺴﺎﻗﻄﺔ ‪.‬‬
‫‪ - ٢٩١‬ﻣﺴﻨﺪ ﺃﲪﺪ ‪ (٢١١٣٨‬ﻭﻫﻮ ﺻﺤﻴﺢ‬

‫‪١٠٦‬‬
‫ﺵ‬
‫ﺴ ِﺪ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬ﻧ ﹶﻈ ‪‬ﺮ ﺇﻟﹶـﻰ ﺍﹾﻟﻌ‪‬ـ ‪‬ﺮ ِ‬
‫ﺠ‪‬‬‫ﺡ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺨﻴ‪‬ﺎ ِﻡ ﻭ‪‬ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﺮ‪‬ﻭ ِ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﻭ‪‬ﺍﹾﻟ ِﻘﺒ‪‬ﺎ ِ‬
‫ﺸ ﹶﻔﻌ‪‬ﺎ ﺑِﺎﺳ‪‬ـ ِﻤﻲ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﺗ‪‬ﺎﺑ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﹶﻓ ‪‬ﺮﺃﹶﻯ ﺍ ‪‬ﺳﻤِﻲ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﻭﹶﻟﺪِﻙ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻏ ‪‬ﺮﻫ‪‬ﻤ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺝ‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ﹶﺃﺑِﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺏ ‪‬ﺩﻟﹶﺎِﺋ ِﻞ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ِﺓ‪ :‬ﻭ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳﻘِﻪ ﺍﻟ ‪‬‬
‫ﻆ ﻓِﻲ ِﻛﺘ‪‬ﺎ ِ‬‫ﺇﹶﻟ‪‬ﻴ ِﻪ " ‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﹶﺃﺑ‪‬ﻮ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ٍﻢ ﺍﹾﻟﺤ‪‬ﺎِﻓ ﹸ‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺭﺷﺪﻳﻦ ﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤﺪ‪ ‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﻟﻔﻬﺮﻱ ﹶﺛﻨ‪‬ﺎ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ﺍﹾﻟﻤ‪ ‬ﺪِﻧ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃﺳ‪‬ﹶﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺑ‪‬ـ ِﻦ‬
‫ﺏ‬
‫ﺨﻄِﻴﹶﺌ ﹶﺔ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ـﺎ ‪‬ﺭ ‪‬‬ ‫ﺏ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
" ﹶﻟﻤ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺏ ﺇﻧ‪‬ﻚ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ؟ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺇﻟﱠﺎ ﹶﻏ ﹶﻔﺮ‪‬ﺕ ﻟِﻲ ﹶﻓﹶﺄ ‪‬ﻭﺣ‪‬ﻰ ﺇﹶﻟ‪‬ﻴﻪِ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬
‫ِﺑ ‪‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ‬‫ﺏ‪:‬ﻟﹶﺎ ﺇﹶﻟ ‪‬ﻪ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﹶﻟﻤ‪‬ﺎ ﹶﺃ‪‬ﺗ ‪‬ﻤﻤ‪‬ﺖ ‪‬ﺧ ﹾﻠﻘِﻲ ‪‬ﺭﹶﻓﻌ‪‬ﺖ ﺭ‪‬ﹾﺃﺳِﻲ ﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﺮﺷِﻚ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ‪‬ﻌِﻠﻤ‪‬ﺖ ﹶﺃ‪‬ﻧﻪ‪ ‬ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﺧ ﹾﻠﻘِﻚ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ؛ ﺇ ﹾﺫ ﹶﻗ ‪‬ﺮﻧ‪‬ﺖ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍ ‪‬ﺳﻤِﻚ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‬
‫ﺚ ‪‬ﻳ ‪‬ﺆ‪‬ﻳ ‪‬ﺪ‬‫ﺤﺪِﻳ ﹸ‬ ‫ﹶﻗ ‪‬ﺪ ﹶﻏ ﹶﻔﺮ‪‬ﺕ ﻟﹶﻚ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺁ ِﺧ ‪‬ﺮ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻣِ ‪‬ﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳﺘِﻚ ‪‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﻩ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﺘ‪‬ﻚ " ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫‪٢٩٢‬‬
‫ﺤ ِﺔ ‪".‬‬ ‫ﺼﺤِﻴ ‪‬‬
‫ﺚ ﺍﻟ ‪‬‬ ‫ﺴ ِﲑ ِﻟ ﹾﻠﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﺍﱠﻟﺬِﻱ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ﻛﹶﺎﻟ‪‬ﺘ ﹾﻔ ِ‬
‫ﺴ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ﹶﻔﺠ‪‬ـ ِﺮ ﻗﹶـﺎ ﹶﻝ‬
‫ﺖ‪:‬ﺃ ‪‬ﻣﺎ ﺣﺪﻳﺚ ﻣﻴﺴﺮﺓ ﺍﻟﻔﺠﺮ ﻓﻔﻲ ﻛﻞ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺴ ِﺪ "‪.‬ﻭﻫـﺬﻩ‬
‫ﺠ‪‬‬‫ﺡ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﺮ‪‬ﻭ ِ‬
‫ﺴﹶ‬‫ﺖ ‪‬ﻧِﺒﻴ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻭ‪‬ﺁ ‪‬ﺩ ‪‬ﻡ ﻋ‪‬ﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﺘ‪‬ﻰ ﹸﻛِﺘ‪‬ﺒ ‪‬‬
‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﱂ ﺃﺟﺪﻫﺎ ﺇﻻ ﻋﻨﺪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ :‬ﻭﻛﻞ ﺭﺟﺎﳍﺎ ﻣﻌﺮﻭﻓﻮﻥ‪،‬ﻭﺛﻘﺎﺕ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺑـ ‪‬ﻦ‬
‫ﺸﺮ‪‬ﺍ ﹶﻥ ﻓﻬﻮ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻣ ‪‬‬
‫ﻛﻤﺎ ﺗﺒﲔ ﻟﺪﻱ ﺳﻮﻯ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﻓﻠﻢ ﺃﻋﺮﻓﻪ‪.‬ﺃﻣﺎ ﺍ‪‬ﺑ ‪‬ﻦ ِﺑ ‪‬‬
‫ﻆ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ﹶﺃﺑِﻲ ﺍﻟﻘﹶﺎﺳِـ ِﻢ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟﻮ‪‬ﺍ ِﻋ ِ‬ ‫ﻕ‪،‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻭ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ﺍﻟﻌ‪‬ﺎِﻟ ‪‬ﻢ‪،‬ﺍﻟ ‪‬‬
‫ﻱ‪،‬ﺍﻟ ‪‬‬
‫ﻚ ﺍ ُﻷ ‪‬ﻣ ِﻮ ‪‬‬
‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ﹶﳌِﻠ ِ‬
‫ﻱ‪،‬ﺭ‪‬ﺍﻭِﻱ)ﺳ‪‬ـﻨ‪‬ﻦ‬ ‫ﺸﺮ‪‬ﺍ ﹶﻥ ﺍ ُﻷ ‪‬ﻣ ِﻮﻱ‪‬؛ﻣ‪‬ـ ‪‬ﻮ ﹶﻻﻫ‪‬ﻢ ﺍﻟ‪‬ﺒﻐ‪‬ـﺪ‪‬ﺍ ِﺩ ‪‬‬ ‫ﷲ ﺑ ِﻦ ِﺑ ‪‬‬‫ﺤ ‪‬ﻤ ِﺪ ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﳌﻠﻚ ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﻱ‪ ،‬ﻭﹶﺃﺑ‪‬ـﺎ ‪‬ﻋﻤ‪‬ـﺮ ﺑـﻦ‬ ‫ﻒ‪ .‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻊ‪:‬ﻋ‪‬ﺒﻴ ‪‬ﺪ ﺍﷲ ﺑﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬ ‫ﺼ‪‬ﻨ ِ‬
‫ﺍﻟﺪ‪‬ﺍ ‪‬ﺭﹸﻗ ﹾﻄِﻨ ‪‬ﻲ( ‪‬ﻋ ِﻦ ﺍ ﹸﳌ ‪‬‬
‫ﺙ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﺑﻦ ﺍ ﹸﳌ ﹶﻈﻔﱠﺮ‪ ،‬ﻭﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﺑ ‪‬ﻦ ﺷ‪‬ﺎﺫﹶﺍ ﹶﻥ‪ ،‬ﻭ ﹶﻃ‪‬ﺒﻘﹶﺘﻬ‪‬ﻢ‪ .‬ﻭﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍ ﹸﳌ ﹾﻜِﺜ ِﺮ‪‬ﻳ ‪‬ﻦ ﺍﻟﱢﺜﻘﹶﺎﺕ‪ .‬ﺣ ‪‬ﺪ ﹶ‬ ‫‪‬ﺣﻴ‪‬ﻮﻳ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻒ‪،‬ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‬
‫ﺐ ﺑ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮ ‪‬ﺳ ‪‬‬‫ﺐ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﻐﻨ‪‬ﺎِﺋ ِﻢ ﺍﻟ‪‬ﻨ ‪‬ﺮ ِﺳ ‪‬ﻲ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ﻃﹶﺎِﻟ ٍ‬
‫ﳋ ِﻄ‪‬ﻴ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍ ﹶ‬
‫ﺖ ﺷ‪‬ـﺠ‪‬ﺎﻋﹰﺎ ﺍﻟـ ﱡﺬ ‪‬ﻫِﻠ ‪‬ﻲ‬ ‫ﺴﹶﻠ ِﻔ ‪‬ﻲ‪ :‬ﺳﺄﹶﻟ ‪‬‬
‫ﺴﻨ‪‬ﻦ( ‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻋِﻠ ‪‬ﻲ ﺍﻟ‪‬ﺒ ‪‬ﺮﺩ‪‬ﺍﻧِﻲ‪ ،‬ﻭ ِﻋﺪ‪‬ﺓ‪.‬ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬ ‫ﺑﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺭ‪‬ﺍﻭِﻱ)ﺍﻟ ‪‬‬

‫‪ - ٢٩٢‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ ‪ / ٢‬ﺹ ‪(١٥٠‬‬

‫‪١٠٧‬‬
‫ﺚ‪،‬ﻗﹶـ ‪‬ﺪ‬
‫ﳊ ِﺪ‪‬ﻳ ِ‬
‫ﺻ ‪‬ﺪﻭ‪‬ﻗﹰﺎ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺮﻭِﻱ ﻣِـ ‪‬ﻦ ﺍ ﹶ‬
‫ﺻ ‪‬ﻮ ِﻝ‪ ،‬‬
‫ﺴﻤ‪‬ﺎﻉ‪،‬ﺣﺴ ‪‬ﻦ ﺍ ُﻷ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﺷﻴ‪‬ﺨﹰﺎ ‪‬ﺟ‪‬ﻴ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻪ‪.‬‬
‫‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺙ ﻣﺎﺋﹶﺔ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱢﻓ ‪‬ﻲ‬
‫ﻼ ِ‬
‫ﺙ ‪‬ﻭ ‪‬ﺳ‪‬ﺒ ِﻌ‪‬ﻴ ‪‬ﻦ ‪‬ﻭﹶﺛ ﹶ‬
‫ﻼ ٍ‬
‫ﺐ‪ :‬ﻣ ‪‬ﻮِﻟ ‪‬ﺪ ‪‬ﻩ ﻓِﻲ ‪‬ﺟﻤ‪‬ﺎﺩ‪‬ﻯ ﺍﻵ ِﺧﺮ‪‬ﺓ ‪‬ﺳ‪‬ﻨ ﹶﺔ ﹶﺛ ﹶ‬ ‫ﳋ ِﻄ‪‬ﻴ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍ ﹶ‬
‫‪٢٩٣‬‬
‫ﻓِﻲ ‪‬ﺟﻤ‪‬ﺎﺩ‪‬ﻯ ﺍ ُﻷ ‪‬ﻭﻟﹶﻰ ‪‬ﺳﻨ‪‬ﺔ ﹶﺛﻤ‪‬ﺎ ٍﻥ ‪‬ﻭﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻌ‪‬ﻴ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻊ ﻣﺎﺋﹶﺔ ‪.‬‬
‫‪٢٩٤‬‬
‫ﻭﻫﻮ ﻳﺮﻭﻳﻪ ﻋﻦ ﺷﻴﺨﻪ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺮﺯﺍﺯ ﻭﻫﻮ ﺛﻘﺔ‬
‫‪٢٩٥‬‬
‫ﺢ ﻭﻫﻮ ﺻﺪﻭﻕ‬
‫ﻕ ‪‬ﺑ ِﻦ ﺻ‪‬ﺎِﻟ ٍ‬
‫ﻭﻫﻮ ﻳﺮﻭﻳﻪ ﻋﻦ ﺷﻴﺨﻪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺢ‪،‬ﻭﱂ ﺃﻫﺘﺪ ﺇﻟﻴﻪ‪،‬ﺣﻴﺚ ﻻ ﻳﻮﺟﺪ ﻓﻴﻤﻦ ﺗـﺮﺟﻢ ﻟـﻪ‬
‫ﺤﻤ‪ِ ‬ﺪ ‪‬ﺑ ِﻦ ﺻ‪‬ﺎِﻟ ٍ‬
‫ﻭﻫﻮ ﻳﺮﻭﻳﻪ ﻋﻦ ﺷﻴﺨﻪ ‪‬ﻣ ‪‬‬
‫ﺷﻴﺦ ﻟﻪ ﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ‪.‬‬
‫‪٢٩٧‬‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﺑﻦ ﺷﻌﺒﺔ ﺛﻘﺔ ‪ ،٢٩٦‬ﻭﻳﺰﻳﺪ ﺑﻦ ﻣﻴﺴﺮﺓ ﺣﺪﻳﺜﻪ ﺣﺴﻦ‬
‫‪٢٩٨‬‬
‫ﻭﺃﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻘﻴﻖ ﺍﻟﻌﻘﻴﻠﻰ‪،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﻓﺜﻘﺔ‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﺘ‪‬ـﻰ‬
‫ﺠ ِﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶﺓ ﺍﻟﻔ ‪‬‬
‫ﺖ‪:‬ﻭﺍﻟﺬﻱ ﻭﺟﺪﺗﻪ ﰲ ﺃﻣﺎﱄ ﺍﺑﻦ ﺑﺸﺮﺍﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺴ ِﺪ "‪ ٢٩٩‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬
‫ﺠ‪‬‬‫ﺡ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻧِﺒﻴ‪‬ﺎ ﻭ‪‬ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﺮ‪‬ﻭ ِ‬
‫ﺖ ‪‬ﻧِﺒﻴ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪،‬ﻓﻼ ﺃﺻﻞ ﳍﺎ ﻭﻣﻦ ﰒ ﻻ‬
‫ﳚﻮﺯ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫‪٣٠٠‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﻣﻦ ﻃﺮﻳﻖ ﻋ‪ ‬ﺒ ِﺪ ﺍﻟﺮ‪ ‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺳ ﹶﻠ ‪‬ﻢ ﻭﻫﻮ ﻭﺍ ٍﻩ‬

‫‪ - ٢٩٣‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪ – ٢٧- (٦١/١٨ .‬ﻭﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ]ﺝ ‪- ١٢‬ﺹ‪( ٦٥٢٧ )[ ٩٨‬‬
‫‪ - ٢٩٤‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ) ﺝ ‪- ٣‬ﺹ‪(١١٥٢) ( ١٣٢‬‬
‫‪ - ٢٩٥‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ )ﺝ ‪ - ١‬ﺹ‪ ( ٣١٣‬ﻭﺳﺆﺍﻻﺕ ﺍﳊﺎﻛﻢ ) ﺟﺰﺀ ‪- ١‬ﺹ ‪ ( ١٨)( ٩٠‬ﻭﳐﺘـﺼﺮ ﺗـﺎﺭﻳﺦ‬
‫ﺩﻣﺸﻖ )ﺝ ‪- ١‬ﺹ‪ ( ٣١٨‬ﻭﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ) ﺝ ‪- ٤‬ﺹ‪( ١٦٣٠) ( ٢٨‬‬
‫‪ - ٢٩٦‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ) ﺝ‪- ١‬ﺹ‪( ١٨٩)( ٩٠‬‬
‫‪ - ٢٩٧‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ )ﺝ ‪- ١‬ﺹ ‪ ( ١١٩٢)( ٤٥٤‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ) ﺝ ‪ - ٧‬ﺹ‪(١١٧٥٥) ( ٦٢٠‬‬
‫‪ - ٢٩٨‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺝ ‪- ١‬ﺹ ‪(٣٣٨٥) ( ٣٠٧‬‬
‫‪ - ٢٩٩‬ﺃﻣﺎﱄ ﺍﺑﻦ ﺑﺸﺮﺍﻥ )‪ ( ٩٠٦‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ ‪ -‬ﻭﻫﻮ ﺷﻴﺨﻪ‪ -‬ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ )‪ ( ١٨‬ﻣﻦ ﻃﺮﻳﻘﻪ‬
‫‪ - ٣٠٠‬ﺍﻧﻈﺮ ﺍﻟﻜﺎﺷﻒ ﻟﻠﺬﻫﱯ ) ﺝ‪ - ١‬ﺹ‪ (٣١٩٦)( ٦٢٨‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ]ﺝ‪- ١‬ﺹ‪(٣٨٦٥) [ ٣٤٠‬‬

‫‪١٠٨‬‬
‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ":‬ﹸﻗﻠﹾﺖ‪ :‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺯ ‪‬ﺭ ‪‬ﻋ ﹶﺔ ‪‬ﻭﹶﺃﺑ‪‬ـﻮ ﺣ‪‬ـﺎِﺗ ٍﻢ ﻭ‪‬ﺍﻟﻨ‪‬ـﺴ‪‬ﺎﺋِﻲ‬ ‫ﻂ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬‬ ‫ﻒ ﺑِﺎ‪‬ﺗﻔﹶﺎِﻗ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐﹶﻠ ﹸ‬
‫ﺿﻌِﻴ ‪‬‬
‫‪‬‬
‫ﺐ ﺍﹾﻟﺄﹶ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﻛﺜﹸـ ‪‬ﺮ‬
‫ﻭ‪‬ﺍﻟﺪ‪‬ﺍ ‪‬ﺭﹸﻗ ﹾﻄﻨِﻲ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ِﻢ ‪‬ﺑ ‪‬ﻦ ِﺣﺒ‪‬ﺎ ﹶﻥ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻘِﻠ ‪‬‬
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‫ﺤ ‪‬ﻖ ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ‪".‬‬ ‫ﻑ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ِﺭﻭ‪‬ﺍ‪‬ﻳِﺘ ِﻪ ِﻣﻦ‪ ‬ﺭ ﹾﻓ ِﻊ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍﺳِﻴ ِﻞ ‪‬ﻭِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻗﹸﻮ ِ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﻋﻨﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ":‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪ -‬ﻭﹶﻗ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﺇﻣ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭﹶﺃﺧ‪‬ـ ﹶﺬ‬
‫ﺴ ‪‬ﲑ ‪‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‬
‫ﻚ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﺃﺧ‪‬ﺬﹸﻭﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟ‪‬ﺘ ﹾﻔ ِ‬
‫ﺴ ‪‬ﲑ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ﺇﻣ‪‬ﺎﻣ‪‬ﺎ ﻓِﻴ ِﻪ ‪‬ﻭﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺍﻟ‪‬ﺘ ﹾﻔ ِ‬
‫‪٣٠٢‬‬
‫ﺝ ﺍﹾﻟ ﹶﻔﻘِﻴ ‪‬ﻪ ‪" .‬‬
‫ﻚ ﻭﺃﺻﺒﻎ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫ﺐ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺐ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻭ ‪‬ﻫ ٍ‬
‫ﻭﻗﺎﻝ ﻋﻨﻪ ﻋﻘﺐ ﺣﺪﻳﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ‪ ":‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‬
‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺑِﺎﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ "‪.٣٠٣‬‬ ‫ﺿﻌِﻴ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ٍﺀ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‪ :‬ﺭﻭ‪‬ﻯ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬
‫ﺚ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﻫـ ‪ -‬ﺣﺪِﻳ ﹸ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِـﻲ ‪‬ﺯﻣ‪‬ـ ِﻦ‬ ‫ﻒ ِﺇﻟﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬ ‫ﺨ‪‬ﺘِﻠ ‪‬‬‫ﻼ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻒ‪،‬ﹶﻓﻘﹶـﺎﻝ‬ ‫ﻚ ِﻟ ‪‬ﻌﹾﺜﻤ‪‬ﺎ ِﻥ ﺑ‪‬ـ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺸﻜﹶﺎ ﹶﺫِﻟ ‪‬‬‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ‪ ،‬ﹶﻓ ‪‬‬
‫ﻼﹶﻓِﺘ ِﻪ‪،‬ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﻻ ‪‬ﻳﻠﹾ‪‬ﺘ ِﻔ ‪‬‬‫ِﺧ ﹶ‬
‫ﺠ ‪‬ﺪ ﹶﻓﺼ‪‬ﻞ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹸﻞ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮﺟ‪‬ـ ‪‬ﻪ ِﺇﹶﻟﻴ‪‬ـﻚ‬ ‫ﺴِ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺿﹶﺄ‪،‬ﹸﺛ ‪‬ﻢ ﺍﹾﺋ ِ‬‫ﻀﹶﺄ ﹶﺓ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺖ ﺍﹾﻟﻤِﻴ ‪‬‬‫ﹶﻟ ‪‬ﻪ‪:‬ﺍﹾﺋ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺇﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺑِﻚ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻚ ﹶﻓ‪‬ﻴ ﹾﻘﻀِﻲ ﻟِﻲ ﺣ‪‬ﺎ ‪‬ﺟﺘِﻲ‪ ،‬ﻭﺗ‪‬ـ ﹾﺬ ﹸﻛ ‪‬ﺮ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‪،‬ﹶﻓﺠ‪‬ﺎ َﺀ‬
‫ﺏ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬ ‫ﻚ ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ﺑ‪‬ﺎ ‪‬‬ ‫ﺼ‪‬ﻨ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬ ‫ﻚ‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﹶﻓ ‪‬‬ ‫ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ ‪‬ﻭﻗﹶـﺎﻝ ﻟﹶـ ‪‬ﻪ‪:‬ﹸﺍ ﹾﺫﻛﹸـ ‪‬ﺮ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺏ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺭ ِ‬
‫ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍ ‪‬‬
‫ﺝ ِﻣ ‪‬ﻦ ِﻋﻨ‪‬ـ ِﺪ ِﻩ‬
‫ﺣ‪‬ﺎ ‪‬ﺟﺘ‪‬ﻚ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ ﹶﻓ ﹶﻘﻀ‪‬ﺎﻫ‪‬ﺎ ﹶﻟ ‪‬ﻪ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎﻝ‪:‬ﻣ‪‬ﺎ ﹶﻟﻚ‪ِ ‬ﻣ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ﻓﹶﺎ ﹾﺫ ﹸﻛ ‪‬ﺮﻫ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻒ ﹶﻓﻘﹶﺎﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﺟﺰ‪‬ﺍ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﻟﺤ‪‬ﺎ ‪‬ﺟﺘِﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﻛﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﻟِﻲ‪،‬ﹶﻓﻘﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ‬ ‫ﹶﻓﹶﻠ ِﻘ ‪‬ﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬

‫‪ - ٣٠١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ ‪ / ١‬ﺹ ‪(٢٥٥‬‬

‫‪ - ٣٠٢‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ ‪ / ١٥‬ﺹ ‪(٦٧‬‬
‫‪ - ٣٠٣‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ ‪ / ٢٥‬ﺹ ‪(٢٢٣‬‬

‫‪١٠٩‬‬
‫ﺼ ِﺮ ِﻩ‪.‬‬
‫ﺏ ‪‬ﺑ ‪‬‬
‫ﺸﻜﹶﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺫﻫ‪‬ﺎ ‪‬‬
‫ﺿﺮِﻳ ‪‬ﺮ ﹶﻓ ‪‬‬
‫ﺕ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻭﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬‬
‫ﻒ‪ ،‬ﻭﺍﹶﻟﻠﱠ ِﻪ ﻣ‪‬ﺎ ﹶﻛﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ‪‬‬
‫‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺚ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻘ ‪‬ﺪ ِﻡ ‪.٣٠٤‬‬
‫ِﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ‪‬ﺣﺪِﻳ ِ‬
‫ﻱ‬
‫ﺴ‪‬ﻨ ِﺪ ‪‬‬‫ﺨﻨ‪‬ﺎ ﻋ‪‬ﺎِﺑ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫ﺡ ﺍﹾﻟﺤ‪‬ﺎ ‪‬ﺟ ِﺔ‪ :‬ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺷ‪‬ﻴ ‪‬‬
‫ﺸﻴ‪ ‬ﺦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻐِﻨ ‪‬ﻲ ﻓِﻲ ِﺇ‪‬ﻧﺠ‪‬ﺎ ِ‬ ‫ﻗﹶﺎﻝ ﺍﳌﺒﺎﺭﻛﻔﻮﺭﻱ‪:‬ﺗ‪‬ﻨﺒِﻴ ‪‬ﻪ‪:‬ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﻉ ِﺑﺬﹶﺍِﺗ ِﻪ ﺍﹾﻟ ‪‬ﻤ ﹶﻜ ‪‬ﺮ ِﻡ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ‬
‫ﺸ ﹶﻔﺎ ِ‬
‫ﺚ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﻭ‪‬ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﻓِﻲ ِﺭﺳ‪‬ﺎﹶﻟِﺘ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻒ ِﺇﻟﹶـﻰ‬ ‫ﺨ‪‬ﺘِﻠ ‪‬‬ ‫ﻒ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ﺍﻟﻄﱠ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺨﻨ‪‬ﺎ ﺍﹾﻟﻤ‪‬ـ ﹾﺬﻛﹸﻮ ‪‬ﺭ ِﺭﺳ‪‬ـﺎﹶﻟ ﹰﺔ‬ ‫ﺐ ﺷ‪‬ـ‪‬ﻴ ‪‬‬ ‫ﺚ ﻗﹶﺎ ﹶﻝ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬ ‫‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ﹶﻟ ‪‬ﻪ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ِﻘﱠﻠ ﹰﺔ ﻓِﻴﻬ‪‬ﺎ ﺍﻟ‪‬ﺘ ﹾﻔﺼِﻴ ﹸﻞ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺮ ِﺟ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ"‪.٣٠٥‬‬
‫‪‬ﻣ ‪‬‬
‫ﺚ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﺤﺪِﻳ ِ‬ ‫ﺤ ﹶﻔ ِﺔ ﺍﻟﺬﱠﺍ ِﻛﺮِﻳ ‪‬ﻦ‪ ":‬ﻭﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺸ ‪‬ﻮﻛﹶﺎِﻧ ‪‬ﻲ ﻓِﻲ ‪‬ﺗ ‪‬‬‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫
ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻣ ‪‬ﻊ ِﺍ ‪‬ﻋِﺘﻘﹶﺎﺩِ ﹶﺃ ﱠﻥ ﺍﹾﻟﻔﹶﺎ ِﻋ ﹶﻞ ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻄِﻲ ﺍﹾﻟﻤ‪‬ﺎِﻧ ‪‬ﻊ ﻣ‪‬ـﺎ‬
‫ﺸ ﹾﺄ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ " ‪.٣٠٦‬‬ ‫ﺷ‪‬ﺎ َﺀ ﻛﹶﺎ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﲔ ﻣ‪‬ﺎ ﹶﻟ ﹾﻔﻈﹸـ ‪‬ﻪ‬ ‫ﺤ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ ِﺓ‪ :‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎِﺋ ِﻪ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺡ ﹶﻗ ‪‬ﻮ ِﻝ ﺻ‪‬ﺎ ِﺣ ِ‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﻓِﻴﻬ‪‬ﺎ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ ﹶﺃ ﱠﻥ‬
‫ﻒ ‪‬ﺭ ِ‬‫ﺚ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﻱ ِﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳ ِ‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﺑِﺎﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ﺃﹶ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺖ ﻓِـﻲ‬
‫ﲔ ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺛﺒ‪‬ـ ‪‬‬
‫ﺤ ‪‬‬ ‫ﺚ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺑِﺎﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺤﺪِﻳ ﹶ‬ ‫ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭﺿِـ ‪‬ﻲ‬
‫ﺿ‪‬‬ ‫ﺱ ‪‬ﺭ ِ‬ ‫ﺴ ﹶﻘﻮ‪‬ﺍ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹶﺔ ِﺍ ‪‬ﺳﺘ‪ ‬‬
‫ﺼﺤِﻴ ِﺢ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺍﻟ ‪‬‬
‫‪٣٠٧‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪:‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟﻴ‪‬ﻚ ِﺑ ‪‬ﻌ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﺦ " ‪.‬‬
‫ﺹ ﹶﻛِﻠ ‪‬ﻤ ِﺔ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣِﻴ ِﺪ‪:‬‬‫‪‬ﻭﻗﹶﺎ ﹶﻝ‪ -‬ﺍﻟﺸﻮﻛﺎﱐ‪ -‬ﻓِﻲ ِﺭﺳ‪‬ﺎﹶﻟِﺘ ِﻪ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ﺍﻟ‪‬ﻨﻀِﻴ ‪‬ﺪ ﻓِﻲ ِﺇ ‪‬ﺧﻠﹶﺎ ِ‬
‫ﺐ ‪‬ﻳ ﹾﻄﹸﻠ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧ‪ ‬ﻪ ِﺑﹶﺄ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ﻓِﻲ ‪‬ﻣ ﹾﻄﹶﻠ ٍ‬
‫ﺴﻠﹶﺎ ِﻡ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﺍﻟﺘ‪ ‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺇﻟﱠـﺎ ﺑِـﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﺇ ﹾﻥ‬
‫ﺍﻟﺸ‪‬ﻴ ‪‬ﺢ ِﻋ ‪‬ﺰ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬‬
‫ﺚ ﻓِﻴ ِﻪ ‪.‬‬
‫ﺤﺪِﻳ ﹸ‬ ‫ﺻ ‪‬ﺢ ﺍﹾﻟ ‪‬‬
‫‪‬‬

‫‪ - ٣٠٤‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ -‬ﺝ ‪ / ٧‬ﺹ ‪ (٤١٠‬ﺑﺮﻗﻢ) ‪ (٨٢٣٢‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ) ‪ ٥٠٨‬ﻭ‪ (٥٠٩‬ﻭﳎﻤـﻊ‬
‫ﻱ ِﺑﻬ‪‬ـﺎ ‪ .‬ﻭﻳـﺴﺄﻟﻮﻧﻚ‬
‫ﺻﺤِﻴ ‪‬ﺢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺫ ﹾﻛ ِﺮ ﹸﻃ ‪‬ﺮِﻗ ِﻪ ﺍﱠﻟﺘِﻲ ‪‬ﺭ ِﻭ ‪‬‬
‫ﺚ ‪‬‬
‫ﺤﺪِﻳ ﹸ‬
‫ﺍﻟﺰﻭﺍﺋﺪ ‪ -‬ﺝ ‪ / ٤‬ﺹ ‪ (١٢٤‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ‪‬ﻋ ِﻘ‪‬ﺒ ‪‬ﻪ‪:‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻓﺘﺎﻭﻯ ‪ -‬ﺝ ‪ / ١‬ﺹ ‪(٢٢٨‬‬
‫‪ - ٣٠٥‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٧٦‬‬
‫‪ - ٣٠٦‬ﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺑﻌﺪﺓ ﺍﳊﺼﻦ ﺍﳊﺼﲔ ﻟﻠﺸﻮﻛﺎﱐ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٠٨‬ﻭﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٧٦‬‬
‫‪ - ٣٠٧‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٧٦‬‬

‫‪١١٠‬‬
‫ﺤ ‪‬ﻪ ِﺍ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻪ‬
‫ﺤ‪‬‬
‫ﺻ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬‬
‫ﺚ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﺎِﺋ ‪‬ﻲ ﻓِﻲ ‪‬ﺳ‪‬ﻨِﻨ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺸ ‪‬ﲑ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﺚ‪.‬‬ ‫ﺤﺪِﻳ ﹶ‬ ‫‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺱ ﻓِﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ﹶﻗ ‪‬ﻮﻟﹶﺎ ِﻥ‪:‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ﹶﺫﻛﹶـ ‪‬ﺮ ‪‬ﻩ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺴﻘِﻴﻨ‪‬ﺎ ‪‬ﻭِﺇﻧ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟﻴ‪‬ﻚ ِﺑ ‪‬ﻌ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ‬
‫ﺏ ﹶﻟﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺪ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟﻴ‪‬ﻚ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻠﹸﻮ ﹶﻥ‬ ‫ﻱ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬ ‫ﺻﺤِﻴ ِﺢ ﺍﹾﻟ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ‪‬‬
‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﺳ‪‬ـﹸﻠ ‪‬ﻬ ‪‬ﻢ ﻫ‪‬ـ ‪‬ﻮ‬
‫ﺴﻘﹶﺎ ِﺀ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ‪‬ﻌ ‪‬ﻤ ِﻪ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ﻓِﻲ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺚ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﺳِﻴﹶﻠ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﻭ‪‬ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬ ‫ﺤ‪‬ﻴ ﹸ‬‫ﺴﻘﹶﺎ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ ِﺑ ‪‬‬
‫ِﺍ ‪‬ﺳِﺘ ‪‬‬
‫
ﻛﹶﺎ ﹶﻥ ﻓِﻲ ِﻣﹾﺜ ِﻞ ‪‬ﻫﺬﹶﺍ ﺷ‪‬ﺎِﻓﻌ‪‬ﺎ ‪‬ﻭﺩ‪‬ﺍ ِﻋﻴ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪.‬‬
‫ﻀ ‪‬ﺮِﺗ ِﻪ ‪‬ﻭ ‪‬ﻣﻐِﻴِﺒ ِﻪ ‪‬ﻭﻟﹶـﺎ‬
‫ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎﻧِﻲ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ
‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻮ‪ِ‬ﺗ ِﻪ ‪‬ﻭﻓِﻲ ‪‬ﺣ ‪‬‬
‫ﻉ‬
‫ﺖ ﺍﻟﺘ‪ ‬ﻮ ‪‬ﺳ ﹸﻞ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮﺗِـ ِﻪ ِﺑِﺈ ‪‬ﺟﻤ‪‬ـﺎ ِ‬
‫ﺖ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺑ ِﻪ
ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ‪‬ﻭﹶﺛ‪‬ﺒ ‪‬‬ ‫ﺨﻔﹶﺎﻙ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ‪‬ﺗ ‪‬ﻮﺳ‪‬ـِﻠ ِﻪ‬‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ِﺇ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺎ ‪‬ﺳﻜﹸﻮِﺗﻴ‪‬ﺎ ِﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ ِﺇ‪‬ﻧﻜﹶﺎ ِﺭ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺺ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﺑِـﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻛﻤ‪‬ـﺎ‬ ‫ﺨﺼِﻴ ِ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ ِﻋ‪‬ﻨﺪِﻱ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻭ ‪‬ﺟﻪ‪ِ ‬ﻟ‪‬ﺘ ‪‬‬
‫ﺱ ‪‬ﺭ ِ‬ ‫ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺴﻠﹶﺎ ِﻡ ِﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ‪:‬‬
‫ﺸﻴ‪ ‬ﺦ ِﻋ ‪‬ﺰ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬‬
‫‪‬ﺯ ‪‬ﻋ ‪‬ﻤ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ .‬ﻭ‪‬ﺍﻟﺜﱠﺎﻧِﻲ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﺭ ِ‬ ‫ﻉ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎﻙ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ِﺇ ‪‬ﺟﻤ‪‬ﺎ ِ‬
‫ﺿﹶﻠ ِﺔ ِﺇ ﹾﺫ ﻟﹶـﺎ‬
‫ﺤ ِﺔ ‪‬ﻭ ‪‬ﻣﺰ‪‬ﺍﻳ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎ ِ‬
‫ﺤﻘِﻴ ِﻖ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹲﻞ ِﺑﹶﺄ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬ ‫ﻀ ِﻞ ﻭ‪‬ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬‬
‫ِﺑﹶﺄ ‪‬ﻫ ِﻞ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺿﻠﹰﺎ ِﺇﻟﱠﺎ ِﺑﹶﺄ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻪ‪،‬ﹶﻓِﺈﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎِﺋ ﹸﻞ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟﻴ‪‬ﻚ ﺑِﺎﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ﺍﹾﻟ ﹸﻔﻠﹶﺎِﻧ ‪‬ﻲ‬ ‫ﺿ ﹸﻞ ﻓﹶﺎ ِ‬ ‫‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﹾﻟﻔﹶﺎ ِ‬
‫ﺤ‪‬ﻴ ِﻦ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺣﻜﹶـﻰ‬ ‫ﺼﺤِﻴ ‪‬‬ ‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺑِﺎ ‪‬ﻋِﺘﺒ‪‬ﺎ ِﺭ ﻣ‪‬ﺎ ﻗﹶﺎ ‪‬ﻡ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺛ‪‬ﺒ ‪‬‬
‫ﺨ ‪‬ﺮ ﹸﺓ ﹶﺃ ﱠﻥ ﻛﹸ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍﻟﻠﱠـ ِﻪ ﺑِـﹶﺄ ‪‬ﻋ ﹶﻈ ِﻢ‬ ‫ﺼ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺍ‪‬ﻧ ﹶﻄ‪‬ﺒ ﹶﻘ ‪‬‬
‫ﺿﹶﻠ ِﺔ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺟ‪‬ﺎِﺋ ٍﺰ ﹶﺃ ‪‬ﻭ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺨ ‪‬ﺮ ﹸﺓ‪،‬ﹶﻓﹶﻠ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎﻝِ ﺍﹾﻟﻔﹶﺎ ِ‬ ‫ﺼ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ٍﻞ ‪‬ﻋ ِﻤﹶﻠ ‪‬ﻪ ﻓﹶﺎ ‪‬ﺭ‪‬ﺗ ﹶﻔ ‪‬ﻌ ‪‬‬
‫ﺴﻠﹶﺎ ِﻡ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ِﺑ ﹶﻘ ‪‬ﻮﻟِـ ِﻪ ﻣِـ ‪‬ﻦ‬
‫ﺏ ﻛﹶﺎ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪ِ ‬ﺪ ﺍﻟ ‪‬‬ ‫ﺸ ‪‬ﺪﺩ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺒ‪‬ﺎ ِ‬ ‫ِﺷ ‪‬ﺮﻛﹰﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺰ ‪‬ﻋﻤ‪ ‬ﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻋ ‪‬ﻦ ﺇِ‪‬ﻧﻜﹶﺎ ِﺭ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ ِﺣﻜﹶﺎ‪‬ﻳﺘِـ ِﻪ‬ ‫ﺼ ِﻞ ﺍﹾﻟِﺈﺟ‪‬ﺎ‪‬ﺑ ﹸﺔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺳ ﹶﻜ ‪‬‬ ‫ﺤ‪‬‬ ‫ﹶﺃ‪‬ﺗﺒ‪‬ﺎ ِﻋ ِﻪ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺤ ِﻮ ﹶﻗ ‪‬ﻮِﻟ ِﻪ‬
‫ﺼﹶﻠﺤ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪ .‬ﻭِﺑ ‪‬ﻬﺬﹶﺍ ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ﻳ‪‬ﻮ ِﺭ ‪‬ﺩ ‪‬ﻩ ﺍﹾﻟﻤ‪‬ﺎِﻧﻌ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺨﺬﹸﻭﺍ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺀ ﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ﹶﻘ ‪‬ﺮﺑ‪‬ﻮﻧ‪‬ﺎ ِﺇﻟﹶﻰ‬ ‫ﺺ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ‪‬‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ "ﹶﺃﻟﹶﺎ ِﻟﱠﻠ ِﻪ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﺎِﻟ ‪‬‬
‫ﺏ‬
‫ﺨ‪‬ﺘِﻠﻔﹸﻮ ﹶﻥ ِﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻬﺪِﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﻛﹶﺎ ِﺫ ‪‬‬ ‫ﺤ ﹸﻜ ‪‬ﻢ ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﺯﹾﻟﻔﹶﻰ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬

‫‪١١١‬‬
‫ﺤ ِﻮ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ‪‬ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﺟ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ"‬
‫ﹶﻛﻔﱠﺎ ‪‬ﺭ" )‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤﻖ‪ ‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ـ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِـﻦ ﺩ‪‬ﻭﻧِـ ِﻪ ﹶﻻ‬ ‫ﺤ ِﻮ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ "ﹶﻟ ‪‬ﻪ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹸﺓ ﺍﹾﻟ ‪‬‬‫)‪ (١٨‬ﺳﻮﺭﺓ ﺍﳉﻦ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﻂ ﹶﻛ ﱠﻔ‪‬ﻴ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺀ ِﻟ‪‬ﻴ‪‬ﺒﹸﻠ ﹶﻎ ﻓﹶﺎ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ِﺑﺒ‪‬ﺎِﻟ ِﻐ ِﻪ ‪‬ﻭﻣ‪‬ـﺎ ‪‬ﺩﻋ‪‬ـﺎﺀ‬ ‫ﺸ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﹶﻛﺒ‪‬ﺎ ِﺳ ِ‬ ‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮ ﹶﻥ ﹶﻟﻬ‪‬ﻢ ِﺑ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺲ ِﺑﻮ‪‬ﺍ ِﺭ ٍﺩ ‪‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ِﻣ ‪‬ﻦ ﺍﻟِﺎﺳ‪‬ـِﺘ ‪‬ﺪﻟﹶﺎ ِﻝ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻼ ٍﻝ" )‪ (١٤‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪،‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺿﹶ‬ ‫ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ِﺇ ﱠﻻ ﻓِﻲ ‪‬‬
‫ﻉ ِﺑﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓِﺈ ﱠﻥ ﹶﻗ ‪‬ﻮﹶﻟ ‪‬ﻬ ‪‬ﻢ " ﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻫﻢ‪ِ ‬ﺇﻟﱠﺎ ِﻟ‪‬ﻴ ﹶﻘ ‪‬ﺮﺑ‪‬ﻮﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺯﹾﻟﻔﹶـﻰ "‬
‫ﺤ ﱢﻞ ﺍﻟ‪‬ﻨﺰ‪‬ﺍ ِ‬
‫‪‬ﻣ ‪‬‬
‫ﻚ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺑِﺎﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ِﻣﹾﺜﻠﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ‪،‬ﺑ ﹾﻞ ‪‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ِﺰ‪‬ﻳ ﹰﺔ ِﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﺡ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﻟ ﹶﺬِﻟ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ ":‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ " ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻧﻬ‪‬ـ ‪‬ﻲ‬ ‫ﻚ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺤ ‪‬ﻤِﻠ ِﻪ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬‬
‫ﻉ ِﺇﻟﱠـﺎ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻰ ‪‬ﻣ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﹶﻏﻴ‪ ‬ﺮ ‪‬ﻩ ﹶﻛﹶﺄ ﹾﻥ ‪‬ﻳﻘﹸﻮ ﹶﻝ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻭِﺑ ﹸﻔﻠﹶﺎ ٍﻥ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺑِﺎﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ‪‬ﻣﹶﺜﻠﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﺾ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹸﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻌ ‪‬ﻤ ٍﻞ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻋ ِﻤﹶﻠ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ ":‬ﻭﹶﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭﻧِـ ِﻪ "‬ ‫ﺨ ‪‬ﺮ ﹸﺓ ِﺑﺼ‪‬ﺎِﻟ ِﺢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬‫ﺼ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ِﺍ‪‬ﻧ ﹶﻄ‪‬ﺒ ﹶﻘ ‪‬‬
‫ﺐ ﹶﻟﻬ‪‬ـ ‪‬ﻢ‬ ‫ﺴ‪‬ﺘﺠِﻴ ‪‬‬ ‫ﺐ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠـﺬِﻱ ﻳ‪‬ـ ‪‬‬ ‫ﺴ‪‬ﺘﺠِﻴ ‪‬‬ ‫ﺍﻟﹾﺂ‪‬ﻳ ﹶﺔ‪،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻉ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺩﻋ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪.‬‬
‫ﻉ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪ ‬ﺪ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺑِﺎﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ‪‬ﻣﹶﺜﻠﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﻒ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ‪‬ﺩ ﹾﻓ ‪‬ﻊ ﻣ‪‬ﺎ ﻳ‪‬ﻮ ِﺭ ‪‬ﺩ ‪‬ﻩ ﺍﹾﻟﻤ‪‬ﺎِﻧﻌ‪‬ﻮ ﹶﻥ ﻟِﻠ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ِﺩﱠﻟ ِﺔ ﺍﹾﻟﺨ‪‬ﺎ ِﺭﺟ‪‬ـ ِﺔ‬ ‫ﺨ ‪‬‬‫ﻭ‪ِ‬ﺇﺫﹶﺍ ‪‬ﻋ ‪‬ﺮﻓﹾﺖ ‪‬ﻫﺬﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻉ ‪‬ﺧﺮ‪‬ﻭﺟ‪‬ﺎ ﺯ‪‬ﺍِﺋﺪ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ﻛﹶﺎ ‪‬ﺳِﺘ ‪‬ﺪﻟﹶﺎِﻟ ِﻬ ‪‬ﻢ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻙ ﻣ‪‬ﺎ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺤ‪ ‬ﱢﻞ ﺍﻟ‪‬ﻨﺰ‪‬ﺍ ِ‬
‫ﺲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‬‫ﺲ ِﻟ‪‬ﻨ ﹾﻔ ٍ‬
‫ﻚ ‪‬ﻧ ﹾﻔ ‪‬‬‫‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ )‪ (١٧‬ﹸﺛ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻙ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬ﺪﻳ ِﻦ )‪ (١٨‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻤِﻠ ‪‬‬
‫ﺲ ﻓِﻴﻬ‪‬ﺎ ِﺇﻟﱠـﺎ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬ ‫ﺸﺮِﻳ ﹶﻔ ﹶﺔ ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ِﻟﱠﻠ ِﻪ )‪ " (١٩‬ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ‪،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂ‪‬ﻳ ﹶﺔ ﺍﻟ ‪‬‬
‫ﺲ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﺷ ‪‬ﻲ ٌﺀ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺑ‪‬ﻨِﺒ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻔ ِﺮ ‪‬ﺩ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﻓِﻲ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ﻋ‪‬ﺎِﻟ ٍﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﻠﹶﻤ‪‬ﺎ ِﺀ ‪‬ﻫ ‪‬ﻮ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻘ ‪‬ﺪ ﹶﺃ ﱠﻥ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑﻪِ ‪‬ﻣﺸ‪‬ﺎ ‪‬ﺭ ﹶﻛ ﹰﺔ ِﻟﱠﻠ ِﻪ ‪‬ﺟ ﱠﻞ ‪‬ﺟﻠﹶﺎﹸﻟ ‪‬ﻪ ِﻓﻲ ﹶﺃ ‪‬ﻣ ِﺮ ﻳ‪‬ـ ‪‬ﻮ ِﻡ‬
‫ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﻭ ‪‬ﻣ ِﻦ ِﺍ ‪‬ﻋ‪‬ﺘ ﹶﻘ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ‪‬ﺒﺎ ِﺩ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ﻛﹶﺎ ﹶﻥ ‪‬ﻧِﺒﻴ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻧِﺒ ‪‬ﻲ ﹶﻓﻬ‪‬ـ ‪‬ﻮ ﻓِـﻲ ﺿ‪‬ـﻠﹶﺎ ٍﻝ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ َﻷﻣ‪‬ـ ِﺮ ﺷ‪‬ـ ‪‬ﻲ ٌﺀ ﹶﺃ ‪‬ﻭ‬ ‫ﺲ ﹶﻟ ‪‬‬ ‫ﲔ‪ ،‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬ﺪﻟﹶﺎ ﹸﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﻊ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ﺗﻌﺎﱃ‪ ":‬ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻣِﺒ ٍ‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻌ ﱠﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻇﹶﺎِﻟﻤ‪‬ﻮ ﹶﻥ " )‪ (١٢٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪":‬ﻗﹸﻞ ﱠﻻ‬ ‫‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﺨ‪‬ﻴ ِﺮ‬‫ﺕ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﻻ ‪‬ﺳ‪‬ﺘ ﹾﻜﹶﺜ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺍﹾﻟﻐ‪‬ﻴ ‪‬‬
‫ﺿﺮ‪‬ﺍ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﺷ‪‬ﺎﺀ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹸﻨ ‪‬‬‫ﻚ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ‪‬ﻧ ﹾﻔﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬‬ ‫ﹶﺃ ‪‬ﻣِﻠ ‪‬‬
‫ﺸ ‪‬ﲑ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ" )‪ (١٨٨‬ﺳـﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪،‬ﻓﹶـِﺈ ﱠﻥ‬ ‫ﺴِﻨ ‪‬ﻲ ﺍﻟﺴ‪‬ﻮ ُﺀ ِﺇ ﹾﻥ ﹶﺃ‪‬ﻧ ﹾﺎ ِﺇ ﱠﻻ ‪‬ﻧﺬِﻳ ‪‬ﺮ ‪‬ﻭ‪‬ﺑ ِ‬‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺴ ِﻪ‬
‫ﻚ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺲ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟﻠﱠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﻫ‪‬ﺎ‪‬ﺗ‪‬ﻴ ِﻦ ﺍﻟﹾﺂ‪‬ﻳ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻣﺼ‪ ‬ﺮ ‪‬ﺣﺘ‪‬ﺎ ِﻥ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬

‫‪١١٢‬‬
‫ﺲ ﻓِﻴ ِﻬﻤ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ﻣِﻦ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ـﺎ ِﺀ ﹶﺃ ‪‬ﻭ‬
‫ﻚ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﻒ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺿﺮ‪‬ﺍ ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫‪‬ﻧ ﹾﻔﻌ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ِﺔ ﺍﹾﻟ ‪‬ﻌ ﹾﻈﻤ‪‬ـﻰ‬ ‫ﺤﻤ‪‬ﻮ ‪‬ﺩ ِﻟ ‪‬ﻤﻘﹶﺎ ِﻡ ﺍﻟ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻭ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ
ﺍﹾﻟ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﻳ ﹾﻄﹸﻠﺒ‪‬ﻮ ‪‬ﻩ ِﻣﻨ‪‬ـ ‪‬ﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﻟﹶـ ‪‬ﻪ ﺳ‪‬ـ ﹾﻞ ‪‬ﺗ ‪‬ﻌﻄﹶـ ‪‬ﻪ ﻭ‪‬ﺍﺷ‪‬ـ ﹶﻔ ‪‬ﻊ‬ ‫ﺴﹶﺄﻟﹸﻮ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬ ‫ﺨ ﹾﻠ ‪‬ﻖ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺷ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ ﻟﹶﺎ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻪ‪ ،٣٠٩‬ﻭﻟﹶﺎ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺇﻟﱠـﺎ‬ ‫ﻚ ﻓِﻲ ِﻛﺘ‪‬ﺎِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ِﺑﹶﺄ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺸ ﱠﻔ ‪‬ﻊ‪ ،٣٠٨‬ﻭﻗِﻴ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ِﻟ ‪‬ﻤ ‪‬ﻦ ِﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ‪ ،٣١٠‬ﻭ ‪‬ﻫ ﹶﻜﺬﹶﺍ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬ﺪﻟﹶﺎ ﹸﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﻊ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ
ﹶﻟﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ‪‬ﻭﺃﹶﻧ ِﺬ ‪‬ﺭ‬
‫ﺤ ‪‬ﻮﻫ‪‬ـﺎ ‪-‬‬ ‫ﺶ ‪ -‬ﹶﺃ ‪‬ﻭ ﹶﻛِﻠﻤ‪‬ـ ﹰﺔ ‪‬ﻧ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﲔ" )‪ (٢١٤‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ ":‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬‬ ‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻗ ‪‬ﺮِﺑ ‪‬‬
‫ﺸ ‪‬ﲑ‪‬ﺗ ‪‬‬
‫‪‬ﻋ ِ‬
‫ﻑ ﹶﻻ ﹸﺃ ﹾﻏﻨِﻰ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺴ ﹸﻜ ‪‬ﻢ‪ ،‬ﹶﻻ ﹸﺃ ﹾﻏﻨِﻰ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪،‬ﻳ‪‬ﺎ ‪‬ﺑﻨِﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ٍ‬‫ﺍ ‪‬ﺷ‪‬ﺘﺮ‪‬ﻭﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺻ ِﻔ‪‬ﻴ ﹸﺔ ‪‬ﻋ ‪‬ﻤ ﹶﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﻳ‪‬ﺎ ‪‬‬
‫ﺐ ﹶﻻ ﹸﺃ ﹾﻏﻨِﻰ ‪‬ﻋ‪‬ﻨ ‪‬‬ ‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟﻤ‪ ‬ﱠﻄِﻠ ِ‬‫‪‬ﺷ‪‬ﻴﺌﹰﺎ‪،‬ﻳ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻰ ﹶﻻ ﹸﺃ ﹾﻏﻨِـﻰ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﺳﻠِﻴﻨِﻰ ﻣ‪‬ﺎ ِﺷﹾﺌ ِ‬ ‫ﺖ ‪‬ﻣ ‪‬‬‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﻳ‪‬ﺎ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹸﺔ ِﺑ‪‬ﻨ ‪‬‬ ‫ﹶﻻ ﹸﺃ ﹾﻏﻨِﻰ ‪‬ﻋ‪‬ﻨ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ " ‪.٣١١‬‬ ‫‪‬ﻋ‪‬ﻨ ِ‬
‫ﺿ ‪‬ﺮ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺿ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭﻟﹶﺎ ‪‬‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ‪‬ﻧ ﹾﻔ ‪‬ﻊ ‪‬ﻣﻦ‪ ‬ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺼﺮِﻳ ‪‬ﺢ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ
ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺲ ﻓِﻴﻬ‪‬ﺎ ِﺇﻟﱠﺎ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﹶﻓِﺈ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻀﻠﹰﺎ ‪‬ﻋ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ‬
‫ﻚ ِﻟﹶﺄ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ﹶﻗﺮ‪‬ﺍ‪‬ﺑِﺘ ِﻪ ﹶﻓ ‪‬‬‫ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻧ ﹾﻔ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺐ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻪ‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﹶﻃﹶﻠ ‪‬‬ ‫ﺲ ﻓِﻴ ِﻪ ﹶﺃﻧ‪ ‬ﻪ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺴِﻠ ٍﻢ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬‫‪‬ﻣ ‪‬ﻌﹸﻠﻮ ‪‬ﻡ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ ‪‬‬
‫ﻱ ﹶﻃﹶﻠِﺒ ِﻪ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ِﻟ ﹾﻠِﺈﺟ‪‬ﺎ‪‬ﺑ ِﺔ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬ﻬ ‪‬ﻲ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﻄﱠﺎِﻟ ‪‬‬
‫‪٣١٢‬‬
‫ﺸ ‪‬ﻮﻛﹶﺎِﻧ ‪‬ﻲ ‪.‬‬
‫ﻚ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ﹶﻛﻠﹶﺎ ‪‬ﻡ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻔ ِﺮ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬ﻌﻄﹶﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻊ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣ‪‬ﺎﻟِ ‪‬‬
‫ﺖ‪:‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻨﺼﺎﻋﺔ ‪.‬‬
‫ﻗﻠ ‪‬‬

‫‪ - ٣٠٨‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﻣﻄﻮﻻ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٤٧١٢‬‬

‫ﺽ ﻣ‪‬ﻦ‬‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫‪ - ٣٠٩‬ﻭﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻫﻮﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻲ ﺍﹾﻟ ﹶﻘﻴ‪‬ﻮ ‪‬ﻡ ﹶﻻ ‪‬ﺗ ﹾﺄ ‪‬ﺧ ﹸﺬ ‪‬ﻩ ِﺳ‪‬ﻨ ﹲﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻧ ‪‬ﻮ ‪‬ﻡ ﱠﻟ ‪‬ﻪ ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻲ ٍﺀ ‪‬ﻣ ‪‬ﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ ِﺇ ﱠﻻ ﺑِﻤ‪‬ﺎ ﺷ‪‬ﺎﺀ ‪‬ﻭ ِﺳ ‪‬ﻊ ﹸﻛ ‪‬ﺮﺳِـ‪‬ﻴ ‪‬ﻪ‬
‫ﺸ ﹶﻔ ‪‬ﻊ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﺇ ﱠﻻ ِﺑﺈِ ﹾﺫِﻧ ِﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠﻔﹶ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺤِﻴﻄﹸﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﺽ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺆ‪‬ﻭ ‪‬ﺩ ‪‬ﻩ ِﺣ ﹾﻔ ﹸﻈ ‪‬ﻬﻤ‪‬ﺎ ﻭﻫﻮ ﺍﹾﻟ ‪‬ﻌِﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ{ ) ‪ (٢٥٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺸ ِﻔﻘﹸﻮ ﹶﻥ { ) ‪(٢٨‬‬
‫ﺸ‪‬ﻴِﺘ ِﻪ ﻣ‪‬ـ ‪‬‬ ‫‪- ٣١٠‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺸ ﹶﻔﻌ‪‬ﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﻟ ‪‬ﻤ ِﻦ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ‪‬ﻭﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬
‫‪- ٣١١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ‪( ٢٧٥٣‬‬
‫‪ - ٣١٢‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪ ٣٤ / ١٠‬ﻭﻟﻜﻦ ﺻﺎﺣﺐ ﺍﻟﺘﺤﻔﺔ ﻋﺎﺩ ﻓﺘﺒﻨ‪‬ﻰ ﺭﺃﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﻷﺩﻟﺔ ﺍﻟـﱵ ﺫﻛـﺮﺕ ﻭﺍﻟـﱵ‬
‫ﺳﻨﺬﻛﺮﻫﺎ ﻓﻴﻬﺎ ﺭﺩ‪ ‬ﻣﻔﺼ‪ ‬ﹲﻞ ﻋﻠﻴﻬﻤﺎ‪،‬ﻭﺍﻧﻈﺮ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳـﺎﺭﺓ ‪ -‬ﺝ ‪ / ١‬ﺹ ‪ (١٠‬ﻭﻣﻔـﺎﻫﻴﻢ‬
‫ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ ﻻﺑﻦ ﻋﻠﻮﻱ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٢٤‬‬

‫‪١١٣‬‬
 ‫ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟﺜﱠﺎﻧِﻲ ﻓِﻲ ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ‪:‬‬
‫ﻒ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ‪ :‬ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ َِﻷ ‪‬ﺣ ٍﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‬‫ﺟ‪‬ﺎ َﺀ ﻓِﻲ ﺍﻟﺘﺘﺎﺭﺧﺎﻧﻴﺔ ‪‬ﻣ ‪‬ﻌ ِﺰﻳ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﻨ‪‬ﺘﻘﹶﻰ‪ :‬ﺭﻭ‪‬ﻯ ﹶﺃﺑ‪‬ﻮ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺻﻔﹶﺎِﺗ ِﻪ ( ﻭ‪‬ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺫﹸﻭ ﹸﻥ ﻓِﻴ ِﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﻣ‪‬ﻮ ‪‬ﺭ ِﺑ ِﻪ ﻣ‪‬ﺎ ﹸﺍ ‪‬ﺳ‪‬ﺘﻔِﻴ ‪‬ﺪ ﻣِـ ‪‬ﻦ ﹶﻗﻮ‪‬ﻟـﻪ‬
‫ﻱ ِﺑﹶﺄ ‪‬ﺳﻤ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ِ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﱠﻻ ِﺑ ِﻪ ) ﹶﺃ ‪‬‬
‫ﺠ ‪‬ﺰ ‪‬ﻭ ﹶﻥ ﻣ‪‬ـﺎ‬ ‫ﺤﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ﹶﺃ ‪‬ﺳﻤ‪‬ﺂِﺋ ِﻪ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﺴﻨ‪‬ﻰ ﻓﹶﺎ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﻩ ِﺑﻬ‪‬ﺎ ‪‬ﻭ ﹶﺫﺭ‪‬ﻭﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹾ ِ‬
‫ﺤ‪‬‬‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭِﻟﹼﻠ ِﻪ ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎﺀ ﺍﹾﻟ ‪‬‬
‫ﺱ ِﺑ ِﻪ‪ ،‬ﻭِﺑ ِﻪ ﹶﺃﺧ‪‬ـ ﹶﺬ ﹶﺃﺑ‪‬ـﻮ‬ ‫ﻒ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ" )‪ (١٨٠‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ .‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻒ ﺍﹾﻟ ﹶﻘ ﹾﻄﻌِـ ‪‬ﻲ‪ِ،‬ﺇ ِﺫ‬ ‫ﻉ ِﻟ ﹶﻜ ‪‬ﻮِﻧ ِﻪ ‪‬ﺧﺒ‪ ‬ﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳﺨ‪‬ـﺎِﻟ ‪‬‬ ‫ﻁ ﺍ ِﻻ ‪‬ﻣِﺘﻨ‪‬ﺎ ‪‬‬
‫ﻸﹶﺛ ِﺮ ‪ .‬ﻭﻓِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭ‪:‬ﻭ‪‬ﺍ َْﻷ ‪‬ﺣ ‪‬ﻮ ﹸ‬ ‫ﺚ ِﻟ َْ‬ ‫ﺍﻟﱠﻠ‪‬ﻴ ِ‬
‫‪٣١٣‬‬
‫ﺖ ﺑِﺎﹾﻟ ﹶﻘ ﹾﻄ ِﻌ ‪‬ﻲ‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺸ‪‬ﺎِﺑ ‪‬ﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﹾﺜ‪‬ﺒ ‪‬‬
‫ﺐ ﹶﺃﺑ‪‬ﻮ‬ ‫ﺖ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺤ ‪‬ﻖ ‪‬ﺭ ‪‬ﺳﻠِﻚ ‪‬ﻭﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎﺋِﻚ ‪‬ﻭﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺋِﻚ‪،‬ﹶﺃ ‪‬ﻭ ِﺑ ‪‬‬ ‫ﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻤﺜﹾﻞ ﹶﻗﻮ‪‬ﻝ ﺍﹾﻟﻘﹶﺎﺋِﻞ‪ِ:‬ﺑ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ‪‬ﻋﻠﹶـﻰ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺼ ﹶﻜ ِﻔ ‪‬ﻲ‪َِ :‬ﻷ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﺣ ‪‬ﻖ ِﻟ ﹾﻠ ‪‬‬‫ﺤ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺇﻟﹶﻰ ﹶﻛﺮ‪‬ﺍ ‪‬ﻫِﺘ ِﻪ ‪ .‬ﻗﹶﺎﻝ ﺍﹾﻟ ‪‬‬ ‫ﻒ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫‪٣١٤‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪.‬‬
‫ﺺ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻭﺟ‪‬ﻮ ٍ‬‫ﺨ ‪‬‬‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ﺎِﺑﺪِﻳ ‪‬ﻦ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﻛﻼﻣﻪ‪:‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﻳﻘﹶﺎﻝ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﺣ ‪‬ﻖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﺟ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻟ ِﻜ ِﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺟﻌ‪‬ﻞ ﹶﻟﻬ‪‬ـ ‪‬ﻢ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻮﺳِـﻴﹶﻠ ِﺔ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶـﺎﻝ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣ ﹸﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ﹸﺔ‪ ،‬ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ِﻣ ‪‬ﻦ ﺑ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟ ‪‬‬‫ﻀِﻠ ِﻪ‪،‬ﺃﹶ ‪‬ﻭ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﺣﻘ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ِﺇﻟﹶﻴ ِﻪ ﺍﹾﻟﻮ‪‬ﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ‬
‫‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ" )‪ (٣٥‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻋ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺁﺩ‪‬ﺍﺏِ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ‪‬ﻋﻠﹶـﻰ ﻣ‪‬ـﺎ ﻓِـﻲ "‬
‫ﻱ‬
‫ﺤ ‪‬ﻖ ‪‬ﻣﻤ‪‬ـﺸ‪‬ﺎ ‪‬‬ ‫ﲔ ‪‬ﻋﹶﻠﻴ‪‬ـﻚ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﺤ ‪‬ﻖ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬ ‫ﺼ ِﻦ‪ ،‬ﻭﺟ‪‬ﺎ َﺀ ﻓِﻲ ِﺭﻭ‪‬ﺍ‪‬ﻳ ٍﺔ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑ ‪‬‬ ‫ﺤ ‪‬‬
‫ﺍﹾﻟ ِ‬
‫ﺤ ﱢﻘ ِﻬ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ـﺎ‬
‫ﺤ‪‬ﺘﻤ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ‪‬‬
‫ﺚ‪. ٣١٥‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺝ ﹶﺃ ِﺷﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺑ ﹶﻄﺮ‪‬ﺍ ﺍﹾﻟ ‪‬‬ ‫ِﺇﹶﻟﻴ‪‬ﻚ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺼ ‪‬ﺪﺭ‪‬ﺍ‬
‫ﺤ ‪‬ﻖ ﻣ‪‬ـ ‪‬‬ ‫ﺤ‪‬ﺘﻤ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬‫ﺏ ﺍ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﻌﻈِﻴ ِﻤ ِﻬ ‪‬ﻢ ‪ .‬ﻭﻓِﻲ " ﺍﹾﻟ‪‬ﻴ ‪‬ﻌﻘﹸﻮِﺑ‪‬ﻴ ِﺔ "‪:‬ﻳ ‪‬‬
‫‪‬ﻭﺟ‪‬ﻮ ‪‬‬
‫ﻱ‪:‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ِﺑ ﹶﻜ ‪‬ﻮِﻧ ِﻬ ‪‬ﻢ ‪‬ﺣﻘ‪‬ﺎ ﹶﻻ ِﺑ ﹶﻜ ‪‬ﻮِﻧ ِﻬ ‪‬ﻢ‬
‫ﺤ ﱢﻘ‪‬ﻴ ِﺔ ‪‬ﺭ ‪‬ﺳﻠِﻚ‪،‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘﹶﺄﻣ‪‬ﻞ ‪ .‬ﹶﺃ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻬ ﹰﺔ‪،‬ﻓﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ِﺑ ‪‬‬
‫ﺻ ﹶﻔ ﹰﺔ ‪‬ﻣ ‪‬‬
‫ﹶﻻ ِ‬
‫‪٣١٦‬‬
‫ﲔ‪.‬‬ ‫ﺤ ﱢﻘ ‪‬‬‫ﺴ‪‬ﺘ ِ‬
‫‪‬ﻣ ‪‬‬

‫‪ - ٣١٣‬ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪ -‬ﺝ‪ / ٥‬ﺹ ‪ (٧١٥‬ﻭﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪ -‬ﺝ‪ / ٦‬ﺹ ‪ (٧١٥‬ﻭﺭﺩ ﺍﶈﺘﺎﺭ ‪ -‬ﺝ‪ / ٢٦‬ﺹ ‪ (٤٩٨‬ﻭﺍﶈـﻴﻂ‬
‫ﺍﻟﱪﻫﺎﱐ ﻟﻺﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﺎﺯﺓ ‪ -‬ﺝ‪ / ٥‬ﺹ ‪(١٤١‬‬
‫‪ - ٣١٤‬ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٧١٦‬ﻭﺭﺩ ﺍﶈﺘﺎﺭ ‪) -‬ﺝ ‪ / ٢٧‬ﺹ ‪(٣‬‬
‫‪ - ٣١٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‬
‫‪ - ٣١٦‬ﺭﺩ ﺍﶈﺘﺎﺭ ‪) -‬ﺝ ‪ / ٢٧‬ﺹ ‪(٤‬‬

‫‪١١٤‬‬
 ‫ﻗﺎﻝ )ﺍ‪‬ﺑ ‪‬ﻦ ﻋ‪‬ﺎِﺑﺪِﻳ ‪‬ﻦ (‪:‬‬
‫ﻆ‬‫ﺠ ‪‬ﺮ ‪‬ﺩ ﺇِﻳﻬ‪‬ﺎ ِﻡ ﺍﻟﱠﻠ ﹾﻔ ِ‬
‫ﻆ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺕ ‪‬ﻣﺨ‪‬ﺎِﻟ ﹶﻔﺔﹲ ِﻟﻈﹶﺎ ِﻫ ِﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺒ‪‬ﺎ ‪‬ﺩ ِﺭ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﻟﱠﻠ ﹾﻔ ِ‬‫ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﹸﻛﱡﻠﻬ‪‬ﺎ ﺍ ‪‬ﺣِﺘﻤ‪‬ﺎ ﹶﻻ ‪‬‬
‫ﻑ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﻊ ‪ . . .‬ﹶﻓِﻠﺬﹶﺍ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ ﹾﻃﹶﻠ ‪‬ﻖ ﹶﺃِﺋ ‪‬ﻤ‪‬ﺘﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ـ ‪‬ﻊ‪ ،‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ِﺇﺭ‪‬ﺍ ‪‬ﺩ ﹶﺓ‬‫ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﻛﹶﺎ ٍ‬
‫‪‬ﻫﺬِ ِﻩ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎﻧِﻲ ‪‬ﻣ ‪‬ﻊ ‪‬ﻫﺬﹶﺍ ﺍ ْﻹِﻳﻬ‪‬ﺎ ِﻡ ﻓِﻴﻬ‪‬ﺎ ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣ‪‬ﺎِﻧ ‪‬ﻊ ﺁ ‪‬ﺧ ‪‬ﺮ‪،‬ﺗﹶﺄﻣ‪‬ﻞ ‪ .‬ﻧ ‪‬ﻌ ‪‬ﻢ‬
‫ﺚ " " ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺇﹶﻟﻴ‪‬ﻚ ِﺑ‪‬ﻨِﺒﻴ‪‬ـﻚ ‪‬ﻧﺒِـ ‪‬ﻲ‬ ‫ﻱ ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬ ‫ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌﻠﱠﺎ ‪‬ﻣ ﹸﺔ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ِﻭ ‪‬‬
‫ﺴﻠﹶﺎ ِﻡ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻛ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻭﹶﺃ ﹾﻥ ﻟﹶـﺎ‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪ "٣١٧‬ﻋ ِﻦ ﺍﹾﻟ ِﻌ ‪‬ﺰ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـ ﹸﻞ‬ ‫ﺤ‪‬‬ ‫ﺴ‪‬ﺒ ِﻜ ‪‬ﻲ‪ ":‬ﻳ ‪‬‬ ‫ﺼ ِﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ‪‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺧﺼ‪‬ﺎِﺋ ِ‬
‫‪‬ﻳ ﹾﻘ ِ‬
‫ﻉ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ‬
‫ﺨﹶﻠﻒِ ﺇﻟﱠﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ ﻓﹶﺎ‪‬ﺑ‪‬ﺘ ‪‬ﺪ ‪‬‬‫ﻒ ‪‬ﻭﻟﹶﺎ ﺍﹾﻟ ‪‬‬ ‫ﺴﹶﻠ ِ‬ ‫ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺻ‪‬ﻴ ِﺔ‪ ،‬ﻭﹶﺃﻃﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻜﻠﹶـﺎ ‪‬ﻡ‬
‫ﺨﺼ‪‬ﻮ ِ‬‫ﺝ ﻓِﻲ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﻯ ﺍﹾﻟ ‪‬‬ ‫ﻉ ﺍﹾﻟ ‪‬ﻌﻠﱠﺎ ‪‬ﻣ ﹸﺔ ﺍﺑ‪ ‬ﻦ ﹶﺃ ِﻣ ِﲑ ﺣ‪‬ﺎ ‪‬‬
‫‪‬ﻳ ﹸﻘ ﹾﻠ ‪‬ﻪ ﻋ‪‬ﺎِﻟ ‪‬ﻢ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪ .‬ﻭﻧ‪‬ﺎ ‪‬ﺯ ‪‬‬
‫ﺸ ‪‬ﺮ ﺁ ِﺧ ‪‬ﺮ ‪‬ﺷ ‪‬ﺮ ِﺣ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﻴ ِﺔ ﹶﻓﺮ‪‬ﺍ ِﺟ ‪‬ﻌ ‪‬ﻪ ‪. ٣١٨.‬‬
‫ﺼ ِﻞ ﺍﻟﺜﱠﺎِﻟﺚﹶ ‪‬ﻋ ‪‬‬ ‫ﻚ ﻓِﻲ ﺍﹾﻟ ﹶﻔ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬

‫===============‬

‫‪ - ٣١٧‬ﺳﺒﻖ ﲣﺮﳚﻪ‬
‫‪ - ٣١٨‬ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪ -‬ﺝ‪ / ٥‬ﺹ ‪ (٧١٦‬ﻭﺭﺩ ﺍﶈﺘﺎﺭ ‪ -‬ﺝ‪ / ٢٧‬ﺹ ‪ (٣‬ﻭﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ ٢٥٤ / ٥‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳـﺔ ‪/ ١‬‬
‫‪ ، ٣١٨ / ٥ ، ٢٦٦‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪ ، ٤٩٨ - ٤٩٧ / ٨‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﻄﺤﻄﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ‪١٩٩ / ٤‬‬

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 ‫ﺚ‪:‬ﻣﻨ ‪‬ﻊ ﺍﻟﺘ‪ ‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ‪:٣١٩‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎِﻟ ِ‬
‫ﺕ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﺤﻨ‪‬ﺎِﺑﹶﻠ ِﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﹶﺄ ‪‬ﺧﺮِﻳ ‪‬ﻦ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑﺬﹶﺍ ِ‬ ‫ﺾ ﺍﹾﻟ ‪‬‬‫ﺐ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺕ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ‪:‬‬‫
ﹶﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ‪ ،٣٢٠‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﺬﱠﺍ ِ‬
‫ﲔ‪:‬‬‫ﺴِﻠ ِﻤ ‪‬‬
‫ﻼﹶﺛ ﹸﺔ ﹸﺃﻣ‪‬ﻮ ٍﺭ ‪ .‬ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ِﻥ ‪‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﻖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻆ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﹶﻗ ‪‬ﺪ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﹶﺛ ﹶ‬
‫‪‬ﻭﻟﹶ ﹾﻔ ﹸ‬
‫ﻼ ِﻡ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ
‪‬ﻭِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪.‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﻫ ‪‬ﻮ ﹶﺃﺻ‪‬ﻞ ﺍ ِْﻹﳝ‪‬ﺎ ِﻥ ﻭ‪‬ﺍ ِْﻹ ‪‬ﺳ ﹶ‬
‫ﻱ ﻓِﻲ ﺣ‪‬ﺎﻝ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ( ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﻧ‪‬ﺎِﻓ ‪‬ﻊ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ‬ ‫ﻭ‪‬ﺍﻟﺜﱠﺎﻧِﻲ‪ :‬ﺩﻋ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ
) ﹶﺃ ‪‬‬
‫ﲔ ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑﻪِ ِﺑﹶﺄ ‪‬ﺣ ِﺪ ‪‬ﻫ ﹶﺬ‪‬ﻳ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻨ‪‬ﻴ‪‬ﻴ ِﻦ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻛﹶﺎِﻓ ‪‬ﺮ‬‫ﺴِﻠ ِﻤ ‪‬‬‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﹶﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﺷ ﹶﻔ ‪‬ﻊ ﻓِﻴ ِﻪ ﺑِﺎ‪‬ﺗﻔﹶﺎ ِ‬
‫ﺏ ‪‬ﻭِﺇ ﱠﻻ ﹸﻗﺘِﻞ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﺪ‪‬ﺍ ‪ .‬ﻭﹶﻟ ِﻜ ِﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ ‪‬ﻭِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺻ‪‬ﻞ‬ ‫ﺏ ﹶﻓِﺈ ﹾﻥ ﺗ‪‬ﺎ ‪‬‬ ‫ﺴ‪‬ﺘﺘ‪‬ﺎ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﺻ ِﺔ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻣ ِﺔ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ‪‬ﻧﻜﹶـ ‪‬ﺮ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻼ ِﻡ ِﻟ ﹾﻠﺨ‪‬ﺎ ‪‬‬ ‫ﺿ ِﻄﺮ‪‬ﺍ ِﺭ ِﻣ ‪‬ﻦ ﺩِﻳ ِﻦ ﺍ ِْﻹ ‪‬ﺳ ﹶ‬ ‫ﺍﻟﺪ‪‬ﻳ ِﻦ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬ﻌﻠﹸﻮ ‪‬ﻡ ﺑِﺎ ِﻻ ‪‬‬
‫ﻚ‬
‫ﲔ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﻉ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻ ِﺔ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻣ ِﺔ ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﻧِﺘﻔﹶﺎ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻓ ﹸﻜ ﹾﻔ ‪‬ﺮ ‪‬ﻩ ﻇﹶﺎ ِﻫ ‪‬ﺮ ِﻟ ﹾﻠﺨ‪‬ﺎ ‪‬‬
‫ﻑ‬
‫ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪‬ﻩ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻛﹶﺎِﻓ ‪‬ﺮ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪،‬ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﺧﻔﹶﻰ ِﻣ ‪‬ﻦ ﺍ َْﻷﻭ‪‬ﻝ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﻬ ٍﻞ ﻋ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺻ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ِﺇ‪‬ﻧﻜﹶﺎ ِﺭ ِﻩ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﺪ ‪.‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‬ ‫ﻚ‪،‬ﹶﻓِﺈ ﹾﻥ ﹶﺃ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹸﺔ‬ ‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ِﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺐ ﹶﺃﻫ‪‬ﻞ ﺍﻟ ‪‬‬ ‫ﺸﻔﹶﺎ ‪‬ﻋ ﹸﺔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻓ ‪‬ﻤ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ِﻣ ‪‬ﻦ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ِﺔ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺻ ﹰﺔ‬‫ﺕ ﺧ‪‬ﺎ ‪‬‬ ‫ﲔ ﺍ َْﻷ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ِﺔ ﻭ‪ ‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻪ ‪‬ﺷﻔﹶﺎﻋ‪‬ﺎ ٍ‬
‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﻭ‪‬ﺍﻟﺘ‪‬ﺎِﺑﻌ‪‬ﻮ ﹶﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺑِﺈ ‪‬ﺣﺴ‪‬ﺎ ٍﻥ ‪‬ﻭﺳ‪‬ﺎِﺋ ‪‬ﺮ ﹶﺃِﺋ ‪‬ﻤ ِﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٣٢١‬‬
‫‪‬ﻭﻋ‪‬ﺎ ‪‬ﻣ ﹰﺔ ‪.‬‬
‫ﰒ ﻳﻘﻮﻝ‪:‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﻓﹶ‪‬ﻴﺮِﻳﺪ‪‬ﻭ ﹶﻥ ِﺑ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎﺋِـ ِﻪ‬ ‫ﻼ ِﻡ ﺍﻟ ‪‬‬ ‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺑ ِﻪ ﻓِﻲ ﹶﻛ ﹶ‬
‫ﺴﺆ‪‬ﺍﻝ‬
‫ﻑ ﹶﻛِﺜ ٍﲑ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﹶﺄ ‪‬ﺧﺮِﻳ ‪‬ﻦ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ﺑِـ ِﻪ ﻭ‪‬ﺍﻟـ ‪‬‬
‫‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪.‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ﻓِﻲ ‪‬ﻋ ‪‬ﺮ ِ‬

‫‪ - ٣١٩‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(١٦٠‬‬

‫‪ - ٣٢٠‬ﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٧٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‬
‫‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٣٤٦‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ٢١٤‬ﺹ ‪ (٢٢‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑـﺎﺯ ‪) -‬ﺝ ‪/ ٩‬‬
‫ﺹ ‪ (٢٦٥‬ﻭﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴـﻮﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٢٠‬ﻭﻓﺘـﺎﻭﻯ ﺍﻟـﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪) -‬ﺝ ‪ / ٣‬ﺹ‬
‫‪(٤٣٧١‬ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪١٧٥٩٣‬‬
‫‪ - ٣٢١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٠٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥٤‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪-‬‬
‫ﺝ‪ / ٨‬ﺹ ‪ (٦٩١٦‬ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﻜﻮﻳﺖ ‪ ٢٦٣ / ٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬

‫‪١١٦‬‬
‫ﻆ‬
‫ﺡ ‪ .‬ﻭﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﹶﻓﹶﻠ ﹾﻔ ﹸ‬
‫ﻼ‪‬‬
‫ﺼﹶ‬‫ﲔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻘ ‪‬ﺪ ﻓِﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﺴﻤ‪‬ﻮ ﹶﻥ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ِﻣ ‪‬ﻦ ﺍ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ِﺑ ِﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ﹾﻘ ِ‬
‫ﺚ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِﺮ ‪‬ﺩ ِﺑ ِﻪ‬
‫ﲔ‪ ،‬ﻭﻳ‪‬ﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺛﹶﺎِﻟ ﹲ‬
‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺻﺤِﻴﺤ‪‬ﺎ ِﻥ ﺑِﺎ‪‬ﺗﻔﹶﺎ ِ‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻞ ِﺑ ِﻪ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻣﻌ‪‬ﻨﻴ‪‬ﺎ ِﻥ ‪‬‬
‫ﺱ‬
‫ﺴﻘﹶﻰ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ـﺎ ِ‬ ‫ﺤﻄﹸﻮﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺏ ﻛﹶﺎ ﹶﻥ ﺇِﺫﹶﺍ ﹶﻗ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫‪‬ﺳ‪‬ﻨ ﹲﺔ ‪ .‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﹾﻟﺠ‪‬ﺎِﺋ ِﺰ ﹶﻗﻮ‪‬ﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﻚ ِﺑ ‪‬ﻌ ‪‬ﻢ‬ ‫ﺴﻘِﻴﻨ‪‬ﺎ ‪‬ﻭِﺇﻧ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬
‫ﻱ‪ِ:‬ﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ﻭﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬ ‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ‪ " .٣٢٢‬ﹶﺃ ‪‬‬ ‫‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳ ِﻘﻨ‪‬ﺎ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﹾﺍ ِﺇﻟﹶﻴ ِﻪ ﺍﹾﻟ ‪‬ﻮﺳِﻴﹶﻠ ﹶﺔ ‪‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ" )‪ (٣٥‬ﺳﻮﺭﺓ‬
‫ﻱ‪:‬ﺍﹾﻟ ﹸﻘ ‪‬ﺮ‪‬ﺑ ﹶﺔ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﻭﻃﹶﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﻃﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻪ ‪ .‬ﻗﹶﺎﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﻳ ِﻄ ِﻊ ﺍﻟ ‪‬ﺮﺳ‪‬ـﻮ ﹶﻝ‬
‫ﺍﳌﺎﺋﺪﺓ ‪.‬ﹶﺃ ‪‬‬
‫ﻉ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﻟﱠﻰ ﹶﻓﻤ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺣﻔِﻴﻈﹰﺎ" )‪ (٨٠‬ﺳـﻮﺭﺓ ﺍﻟﻨـﺴﺎﺀ‪،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ‬ ‫ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃﻃﹶﺎ ‪‬‬
‫ﲔ ‪ .‬ﻭﹶﺃﻣ‪‬ـﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻞ‬ ‫ﺴِﻠ ِﻤ ‪‬‬‫ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺍ َْﻷﻭ‪‬ﻝ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺻ‪‬ﻞ ﺍﻟﺪ‪‬ﻳ ِﻦ‪ ،‬ﻭﻫ‪‬ﺬﹶﺍ ﹶﻻ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪ -‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹲﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋﻪِ ﹶﻻ ِﺑﺬﹶﺍِﺗ ِﻪ ؛ ‪‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ﻋ‪‬ـ ‪‬ﺪﻟﹸﻮﺍ ﻋ‪‬ـ ِﻦ‬
‫ﺱ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﻫ‪‬ـ ‪‬ﻮ ِﺑﺬﹶﺍﺗِـ ِﻪ‬
‫ﻱ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ ( ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ‪‬ﻌ ‪‬ﻤ ِﻪ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ) ﹶﺃ ‪‬‬
‫ﺱ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺪﻟﹸﻮﺍ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻞ ﺑِـ ِﻪ ِﺇﻟﹶـﻰ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـﻞ‬ ‫ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﻑ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺍﻟﱠـﺬِﻱ ﻫ‪‬ـ ‪‬ﻮ‬ ‫ﻼ ِ‬ ‫ﺨﹶ‬ ‫ﺱ‪ ،‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔﻌ‪‬ﻞ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﻌ ﱠﺬ ‪‬ﺭ ِﺑ ‪‬ﻤ ‪‬ﻮِﺗ ِﻪ ‪ِ .‬ﺑ ِ‬ ‫ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﻉ ﺩ‪‬ﺍِﺋﻤ‪‬ﺎ ‪.‬‬
‫‪٣٢٤ ٣٢٣‬‬
‫ﺸﺮ‪‬ﻭ ‪‬‬ ‫ﺍ ِْﻹﳝ‪‬ﺎ ﹸﻥ ِﺑ ِﻪ‪،‬ﻭ‪‬ﺍﻟﻄﱠﺎ ‪‬ﻋ ﹸﺔ ﹶﻟ ‪‬ﻪ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﺍﻝ ِﺑﺬﹶﺍِﺗ ِﻪ‪،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﻫ‪‬ـ ‪‬ﻮ‬
‫ﺚ‪:‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ِﻡ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑﺬﹶﺍِﺗ ِﻪ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﺤ ِﻮ ِﻩ‪ ،‬ﹶﻻ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻪ‪ ،‬ﹶﻻ‬ ‫ﺴﻘﹶﺎ ِﺀ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹸﺔ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ﻓِﻲ ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬‬
‫ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ِﻦ ﺍﻟ ‪‬‬
‫ﺸﻬ‪‬ﻮ ‪‬ﺭ ِﺓ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ـﺎ‬‫ﻑ ‪‬ﻫ ﹶﺬﺍ ﻓِﻲ ‪‬ﺷ ‪‬ﻲﺀٍ ِﻣ ‪‬ﻦ ﺍ َْﻷ ‪‬ﺩ ِﻋ‪‬ﻴ ِﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ ‪‬ﻭ ﹶﻻ ﹶﻏ‪‬ﻴ ِﺮ ﹶﻗ‪‬ﺒ ِﺮ ِﻩ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬

‫‪ - ٣٢٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ)‪ ١٠١٠‬ﻭ‪. ( ٣٧١٠‬‬

‫ﺖ‪:‬ﺗﻔﺴﲑﻩ ﺑﺪﻋﺎﺋﻪ ﻭﺷﻔﺎﻋﺘﻪ ‪ ،‬ﻫﻮ ﲞﻼﻑ ﻇﺎﻫﺮ ﺍﻟﻨﺺ‪ ، ‬ﻭﺍﻷﺻﻞ ﻋﺪﻣﻪ ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺗﻌﺬﺭ ﺫﻟﻚ ‪ ،‬ﻭﻫﻮ ﻟـﻴﺲ ﲟﺘﻌـﺬ ٍﺭ‬
‫ﻗﻠ ‪‬‬
‫ﻼ ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺳﻨﺬﻛﺮﻫﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﺜﺒﺖ ﻋﻜﺲ ﻣﺎ ﻓﻬﻢ ﲤﺎﻣﹰﺎ ‪.‬‬
‫ﺃﺻ ﹰ‬
‫‪ - ٣٢٣‬ﻗﻠ ‪‬‬
‫ﺖ‪:‬ﻗﺪ ﺻﺢ‪ ‬ﺍﻟﺘﻮﺳ ﹸﻞ ﺑﻪ ﺑﻌﺪ ﳑﺎﺗﻪ ﻛﻤﺎ ﺑﻴﻨﺎ ﺳﺎﺑﻘﺎ ‪ ،‬ﻓﺘﺴﻘﻂ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ‬
‫‪ - ٣٢٤‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٠٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥٤‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪-‬‬
‫ﺝ‪ / ٨‬ﺹ ‪ (٦٩١٦‬ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﻜﻮﻳﺖ ‪ ٢٦٣ / ٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬

‫‪١١٧‬‬
‫ﺲ ﹶﻗ ‪‬ﻮﻟﹸـ ‪‬ﻪ‬
‫ﺿﻌِﻴ ﹶﻔ ٍﺔ ‪‬ﻣ ‪‬ﺮﻓﹸﻮ ‪‬ﻋ ٍﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻮﻗﹸﻮﹶﻓ ٍﺔ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻋﻤ‪‬ـ ‪‬ﻦ ﻟﹶـ‪‬ﻴ ‪‬‬
‫ﺚ ‪‬‬
‫ﻚ ﻓِﻲ ﹶﺃﺣ‪‬ﺎﺩِﻳ ﹶ‬
‫‪‬ﻳ‪‬ﻨﻘﹶﻞ ‪‬ﺷ ‪‬ﻲ ٌﺀ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫‪٣٢٥‬‬
‫ﺠ ﹰﺔ‪.‬‬
‫‪‬ﺣ ‪‬‬
‫ﺐ ﹶﺃﺑِـﻲ ‪‬ﺣﻨِﻴﻔﹶـ ﹶﺔ‬ ‫ﺠ ‪‬ﻤﻬ‪‬ﻮ ِﺭ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺕ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬‬ ‫ﺨﻠﹸﻮﻗﹶﺎ ِ‬ ‫ﻒ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤِﻠ ‪‬‬‫ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ‪:‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻚ‪.‬‬ ‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﻋﻠﹶـﻰ ﹶﺫﻟِـ ‪‬‬ ‫ﻉ ﺍﻟـ ‪‬‬ ‫ﺐ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﺣ‪ِ ‬ﻜ ‪‬ﻲ ِﺇ ‪‬ﺟﻤ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﹾﻟ ﹶﻘ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ﻓِﻲ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬
‫ﺻ ‪‬ﺢ ‪. ٣٢٦‬‬ ‫‪‬ﻭﻗِﻴﻞ‪ :‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﻜﺮ‪‬ﻭ‪‬ﻩ ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ﹶﺔ ‪‬ﺗ‪‬ﻨﺰِﻳ ٍﻪ ‪ .‬ﻭ‪‬ﺍ َْﻷﻭ‪‬ﻝ ﹶﺃ ‪‬‬
‫‪٣٢٧‬‬
‫ﺠﻨ‪‬ﺲِ‪.‬‬ ‫ﺴﺆ‪‬ﺍﻝ ِﺑ ِﻪ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ِﻡ ‪ -‬ﻫ ‪‬ﻮ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ِ‬ ‫ﻓﹶﺎ ِْﻹ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ "‬
‫ﻚ ‪‬ﻣ ‪‬‬‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬‫ﻆ " ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬ ‫ﺐ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑﹶﻠ ﹾﻔ ِ‬
‫‪‬ﻭ‪‬ﻳ ﹾﺬﻫ‪ ‬‬
‫ﻚ‪:‬ﹶﻓِﺈ ﹾﻥ ﻗِﻴﻞ‪ِ:‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ‬ ‫ﻑ‪،‬ﹶﻓ‪‬ﻴﻘﹸﻮﻝ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ﹾﻘﺪِﻳ ِﺮ ‪‬ﻣﻀ‪‬ﺎ ٍ‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺟ‪‬ﻨِﺘ ِﻪ ) ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻋﻈﹶـ ‪‬ﻢ‬‫ﻚ ِﺇﻟﹶﻰ ﹶﺛﻮ‪‬ﺍ ِ‬ ‫ﺤ‪‬ﺒِﺘ ِﻪ ‪‬ﻭﻃﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ‪:‬ﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺤﻤ‪‬ـﻞ ﻗﹶـﻮ‪‬ﻝ‬ ‫ﻚ ﻓِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪ -‬ﹶﻛﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ‪‬ﻧﻈﹶـﺎِﺋ ‪‬ﺮ ‪‬ﻩ ‪ -‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻮﺳ‪‬ﺎﺋِﻞ ( ‪‬ﻭﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺤ‪‬ﺒِﺘ ِﻪ‪ ،‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ِﺇﹶﻟﻴ‪‬ﻚ‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ‪ِ:‬ﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ِﻪ ‪‬ﻭِﺑ ‪‬ﻤ ‪‬‬
‫ﻚ ِﺑ‪‬ﻨِﺒﻴ‪‬ﻚ ‪‬ﻣ ‪‬‬ ‫ﺍﹾﻟﻘﹶﺎﺋِﻞ‪:‬ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫‪٣٢٨‬‬
‫ﻉ‪.‬‬ ‫ﻼ ِﻧﺰ‪‬ﺍ ٍ‬
‫ﻚ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺟ‪‬ﺎِﺋ ‪‬ﺰ ِﺑ ﹶ‬
‫ﺤ ِﻮ ﹶﺫِﻟ ‪‬‬
‫ﺤ‪‬ﺒِﺘ ِﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ِﺑِﺈﳝ‪‬ﺎﻧِﻲ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻉ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺣﻤِﻞ ‪‬ﻋﻠﹶـﻰ ﻫ‪‬ـﺬﹶﺍ‬
‫ﻼ ِﻧﺰ‪‬ﺍ ٍ‬
‫ﻚ ِﺑ ﹶ‬
‫ﺐ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻗِﻴﻞ‪ :‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣﺼِﻴ ‪‬‬
‫ﺾ‬
‫ﻒ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻧﻘِـﻞ ﻋ‪‬ـ ‪‬ﻦ ‪‬ﺑﻌ‪‬ـ ِ‬
‫ﻼ ِﻡ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟﻨ‪ِ‬ﺒﻲ‪
‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪ ‬ﹶﻠ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ِﻟ ﹶﻜ ﹶ‬
‫ﻼ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ‬
‫ﺴﻨ‪‬ﺎ‪ ،‬ﻭﺣِﻴ‪‬ﻨِﺌ ٍﺬ ﹶﻓ ﹶ‬
‫ﲔ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺍ ِْﻹﻣ‪‬ﺎ ِﻡ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭ ﹶﻏ ‪‬ﻴ ِﺮ ِﻩ‪،‬ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﺣ ‪‬‬
‫ﺍﻟﺼ‪‬ﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬

‫‪ - ٣٢٥‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٠٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥٤‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ –‬
‫)ﺝ‪ / ٨‬ﺹ ‪ (٦٩١٦‬ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﻜﻮﻳﺖ ‪ ٢٦٣ / ٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬
‫ﺖ‪:‬ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﺍﻟﻌﺎﻡ ﻣﻦ ﺃﻥ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﻔﻌﻠﻮﻩ ‪ ،‬ﻣﻦ ﺍﻟﺼﻌﺐ ﺟﺪ‪‬ﺍ ﺍﳉـﺰﻡ ﺑـﻪ‪ ،‬ﻓﺪﻭﻧـﻪ‬
‫ﻗﻠ ‪‬‬
‫ﺖ ﻋﻨـﺪﻩ‬
‫ﺖ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰲ ﺑﺎﺗﻔﺎﻕ ‪ ،‬ﻓﺎﻟﻨﺎﰲ ﻻ ﻋﻠ ‪‬ﻢ ﻋﻨﺪﻩ ‪ ،‬ﻭﺍﳌﺜﺒـ ‪‬‬
‫ﻼ ‪ ،‬ﻭﺍﳌﺜﺒ ‪‬‬
‫ﻣﻔﺎﻭﺯ‪ ،‬ﻭﻣﻦ ﰒﱠ ﺃﻗﻮﻝ‪:‬ﻻ ﺣﺠ‪‬ﺔ ﻓﻴﻪ ﺃﺻ ﹰ‬
‫ﺯﻳﺎﺩ ﹸﺓ ﻋﻠﻢ ‪ ،‬ﻓﻴﺆﺧﺬ ﺑﻘﻮﻟﻪ ‪.‬‬
‫‪ - ٣٢٦‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٠٤‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥٤‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪-‬‬
‫ﺝ‪ / ٨‬ﺹ ‪ (٦٩١٦‬ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﺎﻟﻜﻮﻳﺖ ‪ ٢٦٣ / ٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬
‫‪ - ٣٢٧‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (١٥٣‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٣٥‬ﻭﻓﺘـﺎﻭﻯ ﺍﻟﻠﺠﻨـﺔ ﺍﻟﺪﺍﺋﻤـﺔ‬
‫ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٤٥٩‬ﻭﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻷﺟﻮﺑﺔ ﺍﻟﻨﺠﺪﻳﺔ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ ‪ -‬ﺝ‪ / ٥‬ﺹ ‪ (١٦٣‬ﻭﻗﺎﻋﺪﺓ‬
‫ﺟﻠﻴﻠﺔ ﺹ‪. ٥١‬‬
‫‪ - ٣٢٨‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٢١‬‬

‫‪١١٨‬‬
‫ﻆ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﺮِﻳـﺪ‪‬ﻭ ﹶﻥ ﻫ‪‬ـﺬﹶﺍ‬
‫ﻉ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻛِﺜ ‪‬ﲑ ِﻣﻦ‪ ‬ﺍﹾﻟ ‪‬ﻌﻮ‪‬ﺍ ِﻡ ‪‬ﻳ ﹾﻄِﻠﻘﹸـﻮ ﹶﻥ ﻫ‪‬ـﺬﹶﺍ ﺍﻟﱠﻠﻔﹾـ ﹶ‬
‫ﺴﹶﺄﹶﻟ ِﺔ ِﻧﺰ‪‬ﺍ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹶﺔ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳﺮِﻳـﺪ‪‬ﻭ ﹶﻥ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪،‬ﹶﻓ ‪‬ﻬﺆ‪ ‬ﹶﻻ ِﺀ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ‪ ،٣٢٩‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫‪٣٣٠‬‬
‫ﻉ‪.‬‬ ‫ﻼ ِﻧﺰ‪‬ﺍ ٍ‬
‫ﺑِﺎﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺟ‪‬ﺎِﺋ ‪‬ﺰ ِﺑ ﹶ‬
‫ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﺴﺄﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪ِ -‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﻭﹶﺍﱠﻟﺬِﻱ ﻗﹶﺎﹶﻟ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ ‪‬ﻭﹶﺃ ‪‬‬
‫ﻀ ‪‬ﻤ ‪‬ﻦ ‪‬ﺷ‪‬ﻴﹶﺌ‪‬ﻴ ِﻦ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ‪:‬‬
‫ﻚ ‪ -‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺤ ‪‬ﻖ ﺍ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻭ ﹶﻻ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﻕ ﹶﻻ ِﺑ ‪‬‬ ‫ﺨﻠﹸﻮ ٍ‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ‪‬ﻤ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ‪:‬ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ِﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ‪‬ﻨ ِﻬ ‪‬ﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺟ ‪‬ﻤﺎ ِﻫ ِﲑ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ـﺎ ِﺀ‬
‫ﻕ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ‪.‬‬
‫ﺴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎ ِﻋ ِﺮ ﺑِﺎ‪‬ﺗﻔﹶﺎ ِ‬
‫ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ ‪‬‬
‫ﺾ‬
‫ﻚ ﺁﺛﹶـﺎ ‪‬ﺭ ﻋ‪‬ـ ‪‬ﻦ ‪‬ﺑﻌ‪‬ـ ِ‬ ‫ﺱ‪ ،‬ﻭ‪‬ﻧﻘِﻞ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺠ ‪‬ﻮ ‪‬ﺯ ‪‬ﻩ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴﺆ‪‬ﺍﻝ ﺑِ ِﻪ ﹶﻓ ‪‬ﻬﺬﹶﺍ ‪‬ﻳ ‪‬‬‫ﻭ‪‬ﺍﻟﺜﱠﺎِﻧ ‪‬ﻲ‪:‬ﺍﻟ ‪‬‬
‫ﻚ‬
‫ﻱ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﹶﺫﻟِـ ‪‬‬ ‫ﺱ‪،‬ﹶﻟ ِﻜ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺭ ِﻭ ‪‬‬ ‫ﻒ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﺩ ﻓِﻲ ‪‬ﺩﻋ‪‬ﺎ ِﺀ ﹶﻛِﺜ ٍﲑ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺴﹶﻠ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺖ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ﹶﻈ ‪‬ﻦ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴـ ِﻪ ‪‬ﺣﺠ‪‬ـ ﹰﺔ ِﺇ ﱠﻻ‬
‫ﺚ ﺛﹶﺎِﺑ ‪‬‬
‫ﺲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﻉ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻒ ﺑ‪‬ﻞ ‪‬ﻣ ‪‬ﻮﺿ‪‬ﻮ ‪‬‬ ‫ﺿﻌِﻴ ‪‬‬‫ﹸﻛﱢﻠ ِﻪ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ‬
‫ﻚ ‪‬ﻣ ‪‬‬
‫ﺚ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮﻝ‪:‬ﹶﺃ ‪‬ﺳﹶﺄﻟﹸﻚ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺇِﹶﻟﻴ‪‬ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬ ‫‪‬ﺣﺪِﻳ ﹶ‬
‫ﺻﺮِﻳ ‪‬ﺢ ﻓِﻲ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ﺑِـ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬ ‫ﺠ ﹶﺔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴ ِﻪ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬‬
‫ﺚ ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﻰ ﹶﻻ ‪‬ﺣ ‪‬‬ ‫‪ ٣٣١‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ﱢﻔ ‪‬ﻌ ‪‬ﻪ‬ ‫
‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻃﹶﻠ ‪‬‬
‫ﺕ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬ ‫ﻚ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎ ِ‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ﹶﻟﻤ‪‬ﺎ ‪‬ﺩﻋ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻓِﻲ " ‪‬ﻭِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﺭ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺑ ‪‬‬
‫ﺴﺆ‪‬ﺍﻝ ِﺑ ِﻪ ﹶﻟ ‪‬ﻢ ‪‬ﺗﻜﹸـ ‪‬ﻦ‬‫ﻉ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺑِﺎﻟ ‪‬‬
‫
‪ .‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻮﺳ‪‬ﻞ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤﻴ‪‬ﺎ ِﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﲔ ﺩ‪‬ﻭ ﹶﻥ ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ِﻡ ِﺑﻬِـ ‪‬ﻢ ؛‬‫ﺤ ‪‬‬
‫ﺴﺆ‪‬ﺍﻝ ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬‫ﻉ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﻍ ﺍﻟ‪‬ﻨﺰ‪‬ﺍ ‪‬‬ ‫ﺣ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻛﺤ‪‬ﺎِﻟ ِﻪ ‪ .‬ﻭﺳ‪‬ﺎ ﹶ‬
‫ﺐ‬
‫ﺐ ‪‬ﻳﻨ‪‬ﺎﺳِـ ‪‬‬ ‫ﺴ‪‬ﺒ ٍ‬ ‫ﺴﺄﹶﻝ ﺑِـ ‪‬‬ ‫ﻉ ﹶﺫﻟِﻴ ﹲﻞ ﻳ‪‬ـ ‪‬‬‫ﻀ ‪‬ﺮ ‪‬‬‫ﺴﺆ‪‬ﺍﻝ ﻭ‪‬ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ِﻡ ﹶﻓ ‪‬ﺮﻗﹰﺎ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟﺴ‪‬ﺎﺋِﻞ ‪‬ﻣ‪‬ﺘ ‪‬‬ ‫َِﻷ ﱠﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻢ‬
‫ﺴ ‪‬ﻢ ﹶﻻ ‪‬ﻳﻘﹾـ ِ‬ ‫ﺴ ِﻢ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِ‬ ‫ﺐ ‪‬ﻣ ‪‬ﺆ ﱢﻛ ‪‬ﺪ ﹶﻃﹶﻠ‪‬ﺒ ‪‬ﻪ ﺑِﺎﹾﻟ ﹶﻘ ‪‬‬
‫ﺴ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻠﹶﻰ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻃﹶﺎِﻟ ‪‬‬ ‫ﺍ ِْﻹﺟ‪‬ﺎ‪‬ﺑ ﹶﺔ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِ‬
‫ﲔ‬
‫ﺾ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ِﺇﺟ‪‬ﺎ‪‬ﺑ ﹸﺔ ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬
‫ﺹ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﺴ ِﻢ ﺧ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﹶﻓِﺈ‪‬ﺑﺮ‪‬ﺍ ‪‬ﺭ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ِﺇ ﱠﻻ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺮ‪‬ﻯ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﺒ ‪‬ﺮ ﹶﻗ ‪‬‬

‫‪ - ٣٢٩‬ﻗﻠﺖ‪:‬ﻟﻮﺻﺢ‪ ‬ﺫﻟﻚ ﻟﻮﺟﺐ ﻋﻠﻴﻨﺎ ﺗﻌﻠﻴﻢ ﺍﻟﻌﻮﺍﻡ ﺫﻟﻚ ﻟﻴﺲ ﺇﻻ ‪ ،‬ﻻ ﺃﻥ ﳓﻜﻢ ﺑﻜﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﳑﻦ ﻣﻨﻊ ﺍﻟﺘﻮﺳﻞ !!!!‬
‫‪ - ٣٣٠‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٢١‬‬
‫‪- ٣٣١‬ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ ﺳﺒﻖ ﲣﺮﳚﻪ‬

‫‪١١٩‬‬
‫ﺼﺤِﻴ ِﺢ‬
‫ﻀ ﹶﻄ ‪‬ﺮ ‪‬ﻭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﺍﹾﻟ ‪‬ﻤ ﹾﻈﻠﹸﻮ ِﻡ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎِﻓﺮ‪‬ﺍ‪ ،‬ﻭﻓِﻲ ﺍﻟـ ‪‬‬
‫ﺐ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹶﻓﻌ‪‬ﺎ ‪‬ﻡ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺠِﻴ ‪‬‬
‫ﺲ ﻓِﻴﻬ‪‬ﺎ ِﺇﹾﺛ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ﹶﻗﻄِﻴ ‪‬ﻌ ﹸﺔ‬‫ﺴِﻠ ٍﻢ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ِﺑ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ٍﺓ ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣﺎ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺠ ﹶﻞ ﹶﻟ ‪‬ﻪ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ‪‬ﺗﻪ‪ ‬ﻭِﺇﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺧ ‪‬ﺮﻫ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﻓِﻰ‬
‫ﺙ ِﺇﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﻼ ٍ‬
‫‪‬ﺭ ِﺣ ٍﻢ ِﺇ ﱠﻻ ﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ِﺇ ‪‬ﺣﺪ‪‬ﻯ ﹶﺛ ﹶ‬
‫‪٣٣٢‬‬
‫ﻑ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﻮ ِﺀ ِﻣﹾﺜﹶﻠﻬ‪‬ﺎ "‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﺇِﺫﹰﺍ ‪‬ﻧ ﹾﻜِﺜ ‪‬ﺮ‪ .‬ﻗﹶﺎ ﹶﻝ " ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ "‬
‫ﺼ ِﺮ ‪‬‬ ‫ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭِﺇﻣ‪‬ﺎ ﹶﺃ ُﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺴﺆ‪‬ﺍﻝ ِﺑ ِﻬ ‪‬ﻢ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ﻗﹶﺎﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ ‪‬ﻭﹶﺃﺻ‪‬ـﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ‬ ‫‪ .‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻞ ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟ ‪‬‬
‫ﻚ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ‬
‫ﺾ ﹶﺫﻟِـ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ‪‬ﻳﻨ‪‬ﺎِﻗ ‪‬‬ ‫ﺐ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻑ ِﻣ ‪‬ﻦ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬ ‫ﺲ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ‪ -‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺲ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ‬ ‫ﺴﺆ‪‬ﺍﻝ ِﺑ ِﻪ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺟ ‪‬ﻮ ‪‬ﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﺍ ِْﻹ ﹾﻗﺴ‪‬ﺎ ِﻡ ﹶﺃ ِﻭ ﺍﻟ ‪‬‬
‫ﺐ ﻣ‪‬ﺎِﻟ ٍ‬‫ﻧ‪‬ﻘﹶﻞ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬
‫ﺴﺄﹶﻝ‬ ‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ‪.‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻝ‪ :‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻘﹸﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻪ ﻳ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﻚ ‪‬ﻧ ﹾﻘ ﹲﻞ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻚ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﺟ‪‬ـ ‪‬ﻮ ‪‬ﺯ‬ ‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧﻘﹶﻞ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻚ ﹶﻻ ِﺑ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻭ ﹶﻻ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﻧِﺒ ‪‬ﻲ ‪ .‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﲔ ‪ -‬ﹶﻏﻴ‪‬ـ ِﺮ‬ ‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ِﺇﻣ‪‬ﺎ ٍﻡ ِﻣ ‪‬ﻦ ﹶﺃِﺋ ‪‬ﻤ ِﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫‪‬ﺳﺆ‪‬ﺍﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ ﺃﹶ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻧﻘﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪.‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ﹶﻘ ‪‬ﺮ ‪‬ﺭ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺗ‪‬ﻴ ِﻤ‪‬ﻴ ﹶﺔ ﹶﺃ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ‬ ‫ﻚ ‪ -‬ﻛﹶﺎﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫﻤ‪‬ﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻛ ﹶﺬ ‪‬‬ ‫ﻣ‪‬ﺎِﻟ ٍ‬
‫‪٣٣٣‬‬
‫ﻼِﻓ‪‬ﻴ ﹲﺔ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ﹾﻜ ِﻔ ‪‬ﲑ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﻭِﺇﹾﺛ ‪‬ﻢ ‪.‬‬
‫ﺴﹶﺄﹶﻟ ﹶﺔ ِﺧ ﹶ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫=================‪-‬‬
‫ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣ‪‬ﻦ ﻭﺍﻓﻘ ‪‬ﻪ‪:‬‬
‫ﺏ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﳉﻮﺍﺯ‪،‬ﻭﺇﻟﻴﻜﻢ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬
‫ﺖ‪:‬ﻭﺍﻟﺼﻮﺍ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺃ ‪‬ﻣﺎ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ‪،‬ﻓﻘﺪ ﻧﻈﺮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﱃ ﺃﻥ ﺍﻟﺘﻮﺳﻞ ﻣﻦ ﺍﻷﻋﻤﻰ ﻛﺎﻥ‬
‫ﺑﺪﻋﺎﺀ ﺍﻟﻨﱯ
‪،‬ﻭﻛﻼﻣﻪ ﻓﻴﻪ ﻧﻈﺮ ﻇﺎﻫﺮ‪،‬ﻷﻥ ﺍﻟﻨﺎﻇﺮ ﰲ ﺣﺪﻳﺚ ﺗﻮﺳﻞ ﺍﻷﻋﻤﻰ ﳚﺪ ﻓﻴﻪ ﺍﻵﰐ‪:‬‬
‫)‪ (١‬ﺟﺎﺀ ﺍﻷﻋﻤﻰ ﻟﻠﻨﱯ
ﻓﻘﺎﻝ ﻟﻪ‪ " :‬ﺍﺩ ‪‬‬
‫ﻉ ﷲ ﺃﻥ ﻳﻌﺎﻓﻴﲏ "‪،‬ﻓﺎﻷﻋﻤﻰ ﻃﻠﺐ ﺍﻟﺪﻋﺎﺀ ‪.‬‬
‫ﺕ ﺫﻟﻚ ﻭﻫﻮ ﺧﲑ‪،‬ﻭﺇﻥ ﺷﺌﺖ ﺩﻋﻮﺕ ( ﻓﺨـﲑﻩ‬
‫ﻼ‪ ):‬ﺇﻥ ﺷﺌﺖ ﺃﺧﺮ ‪‬‬
‫)‪ (٢‬ﻓﺄﺟﺎﺏ ﺍﻟﻨﱯ
ﻗﺎﺋ ﹰ‬
‫ﺭﺳﻮﻝ ﺍﷲ
‪،‬ﻭﺑﻴ‪‬ﻦ ﻟﻪ ﺃﻥ ﺍﻟﺼﱪ ﺃﻓﻀﻞ ‪.‬‬

‫‪ - ٣٣٢‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪ (١١٤٣٢‬ﻭﻫﻮ ﺻﺤﻴﺢ‬

‫‪ - ٣٣٣‬ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﺹ‪ ٦٦ - ٦٤‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٢٥‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٦٨‬‬
‫ﻗﻠﺖ‪:‬ﻭﺍﻧﻈﺮ ﰲ ﺫﻟﻚ ﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪ -‬ﺝ‪ / ٨‬ﺹ ‪ (٢٣٦‬ﺣﺪﻳﺚ‪:‬ﺍﻟﺴﺆﺍﻝ ﺑﺎﳉﺎﻩ ﻭﳎﻠﺔ ﺍﳌﻨﺎﺭ ‪ -‬ﺝ‪ / ١٢‬ﺹ ‪(٢٩٧‬‬
‫ﻭﺟﻼﺀ ﺍﻟﻌﻴﲏ ﲟﺤﺎﻛﻤﺔ ﺍﻷﲪﺪﻳﻦ )ﺹ ‪ ( ٥٧٢‬ﻭﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(١٠‬‬

‫‪١٢٠‬‬
 ‫)‪ (٣‬ﻭﻟﻜﻦ ﻟﺸﺪﺓ ﺣﺎﺟﺔ ﺍﻷﻋﻤﻰ ﺍﻟﺘﻤﺲ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺍﻟﻨﱯ
‬
‫)‪ (٤‬ﻋﻨﺪ ﺫﻟﻚ ﺃﻣﺮﻩ ﺍﻟﻨﱯ
ﺃﻥ ﻳﺘﻮﺿﺄ ﻓﻴﺤﺴﻦ ﻭﺿﻮﺀﻩ ﻭﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ‪.‬‬
‫ﺤﻤ‪‬ـ ٍﺪ ‪‬ﻧﺒِـ ‪‬ﻰ‬
‫ﻚ ‪‬ﻣ ‪‬‬‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫)‪ (٥‬ﻭﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪ ):‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺸ ﱢﻔ ‪‬ﻌ ‪‬ﻪ ِﻓ ‪‬ﻰ( ‪ .‬ﻓـﺪﻋﺎ‬
‫ﻚ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻰ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟﺘِﻰ ‪‬ﻫ ِﺬ ِﻩ ِﻟ‪‬ﺘ ﹾﻘﻀ‪‬ﻰ ﻟِﻰ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬‬ ‫ﺖ ِﺑ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ِﺇﻧ‪‬ﻰ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﺍﻟﻨﱯ
‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻛﻤﺎ ﻃﻠﺐ ﺍﻷﻋﻤﻰ ﰲ ﺃﻭﻝ ﺍﳊﺪﻳﺚ‪،‬ﻭﺩﻋﺎ ﺍﻷﻋﻤﻰ ‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻛﻤـﺎ‬
‫ﻋﻠﻤﻪ ﺍﻟﻨﱯ
‪.‬‬
‫ﺺ ﰲ ﺍﻟﺘﻮﺳـﻞ ﺑـﻪ
ﻻ ﳛﺘﻤـﻞ ﺃﻱ‬ ‫)‪ (٦‬ﻓﻌﻠﻤﻪ ﺍﻟﻨﱯ
ﺩﻋﺎ ًﺀ ﻫﻮ ﺗﻮﺳﻞ ﺑﻪ
‪،‬ﻭﻫﻮ ﻧ ‪‬‬
‫ﺗﺄﻭﻳﻞ‪،‬ﻭﻛﻴﻒ ﳛﺘﻤﻞ ﻏﲑ ﺍﻟﺘﻮﺳﻞ ﺑﻪ
‪،‬ﻭﻓﻴﻪ ) ﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻚ(‪)،‬ﺇﱐ ﺗﻮﺟﻬﺖ ﺑﻚ( ؟!!‬
‫ﻭﻣﻦ ﺭﺃﻯ ﻏﲑ ﺫﻟﻚ ﻓﻘﺪ ﺍﺳﺘﻌﺠﻢ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﺍﺑﺘﻬﺞ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻮﺳـﻠﻪ ﺑﻜـﻼﻡ ﺍﺑـﻦ ﺗﻴﻤﻴـﺔ ﻓـﺮﺩﺩﻩ‬
‫ﻼ‪):‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳊﺎﺩﺛﺔ ﻛﻠﻬﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺪﻋﺎﺀ ‪ -‬ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ‪ -‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺷـﻴﺌﹰﺎ ﳑـﺎ‬
‫ﻗﺎﺋ ﹰ‬
‫ﻳﺰﻋﻤﻮﻥ( ‪ .‬ﺍﻫـ‪. ٣٣٤‬‬
‫ﺺ ﻭﺗﻌﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﺍﻟﻨﱯ
ﻋﻠﱠﻢ ﺍﻟﺮﺟـﻞ‬
‫ﺖ‪:‬ﻫﺬﻩ ﻣﺼﺎﺩﺭﺓ ﻟﻠﻨ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺩﻋﺎ ًﺀ ﻓﻴﻪ ﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﻨﱯ
؟!!‬
‫ﻧﻌﻢ … ﺍﳊﺎﺩﺛﺔ ﻛﻠﻬﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺪﻋﺎﺀ‪،‬ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ ﻣﺎ ﻫﻮ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺩﻋﺎ ﺑـﻪ‬
‫ﺍﻟﻨﱯ
؟‪،‬ﻭﻣﺎ ﻫﻮ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻋﻠﻤﻪ ﻟﻠﺮﺟﻞ ﺍﻷﻋﻤﻰ ؟‬
‫ﺺ ﺑﺎﻟﺘﻮﺳـﻞ ﺑـﻪ
‪.‬‬ ‫ﻒ ﺇﻻ ﺍﻹﺟﺎﺑﺔ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﻧ ‪‬‬
‫ﻱ ﻣﻨﺼ ٍ‬‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃ ‪‬‬
‫ﻓﺎﻷﻋﻤﻰ ﺟﺎﺀ ﻳﻄﻠﺐ ﻣﻄﻠﻖ ﺍﻟﺪﻋﺎﺀ ﺑﺮﺩ ﺑﺼﺮﻩ‪ .‬ﻭﻋﻠﻤﻪ
ﻭﺃﻣﺮﻩ ﺑﺎﻟﺘﻮﺳـﻞ ﺑـﻪ ﻟﻴﺘﺤﻘـﻖ‬
‫ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫)‪ (٧‬ﰒ ﻗﺎﻝ ﺍﻷﻋﻤﻰ‪ ):‬ﺍﻟﻠﻬ ‪‬ﻢ ﺷﻔﻌﻪ ﰲ ﻭﺷﻔﻌﲏ ﰲ ﻧﻔﺴﻲ ( ﺃﻱ ﺗﻘﺒﻞ ﺷﻔﺎﻋﺘﻪ ﺃﻱ ﺩﻋـﺎﺀﻩ ﰲ‬
‫ﻭﺗﻘﺒﻞ ﺩﻋﺎﺋﻲ ﰲ ﻧﻔﺴﻲ ‪.‬‬
‫ﻱ ﺩﻋﺎﺀ ﻫﻨﺎ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﻗﺒﻮﻟﻪ ؟ ‪.‬‬
‫ﻭﻫﻨﺎ ﺳﺆﺍﻝ‪:‬ﺃ ‪‬‬

‫‪ - ٣٣٤‬ﺍﻟﺘﻮﺳﻞ ﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻜﺎﻣﻪ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٧١‬ﻁ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‬

‫‪١٢١‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻪ ﺗﺮﺩ ﺑﺪﺍﻫﺔ ﰲ ﺫﻫﻦ ﺃﻱ ﺷﺨﺺ ﺇﻧﻪ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻪ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑـﻪ‬
‫
‪،‬ﻭﻫﺬﺍ ﻻ ﳛﺘﺎﺝ ﻹﻋﻤﺎﻝ ﻓﻜﺮ ﺃﻭ ﺇﻃﺎﻟﺔ ﻧﻈﺮ ﻭﺗﺄﻣﻞ ﻭﻫﻮ ﻭﺍﺿﺢ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ‬
‫ﺍﻟﻨﻬﺎﺭ ‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪:‬ﺇ ﱠﻥ ﺳﺆﺍﻝ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻮ ﺗﻮﺳ‪‬ـﻞ ﺑﺪﻋﺎﺋـﻪ
ﻣـﻊ ﺍﻟﺘﻮﺳ‪‬ـﻞ‬
‫ﺑﺬﺍﺗﻪ‪،‬ﻭﻫﺬﺍ ﻣﻨﺘﻬﻰ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻨ‪‬ﺺ ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﱯ
ﻭﻫﺬﺍ ﻣﺎ ﻓﻬﻤﻪ ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ﺍﻟـﺬﻳﻦ‬
‫)‪ (٨‬ﰲ ﺳﺒﺐ ﺭ ‪‬ﺩ ﺑﺼﺮ ﺍﻷﻋﻤﻰ ﻫﻮ ﺗﻮﺳﻠﻪ ﺑﺎﻟﻨ ‪‬‬
‫ﺃﺧﺮﺟﻮﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺼﻨﻔﺎ‪‬ﻢ ﻓﺬﻛﺮﻭﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻷﺩﻋﻴـﺔ ﺍﻟـﱵ ﺗﻘـﺎﻝ ﻋﻨـﺪ‬
‫ﻀﺮِﻳ ‪‬ﺮ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻪ ﺷِـﻔﹶﺎ ‪‬ﺅ ‪‬ﻩ‬
‫ﺏ ﻣ‪‬ﺎ ﻓِﻲ ‪‬ﺗ ‪‬ﻌﻠِﻴ ِﻤ ِﻪ ﺍﻟ ‪‬‬
‫ﺍﳊﺎﺟﺎﺕ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﰲ )ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ( ﺑ‪‬ﺎ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺁﺛﹶﺎ ِﺭ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ِﺓ‪. ٣٣٥‬‬
‫ﺼِﺒ ‪‬ﺮ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﲔ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ِﺣ ‪‬‬
‫ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺗﻌﻠﻴﻤﻪ ﻟﻠﻀﺮﻳﺮ ﻫﻮ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺎﻟﺬﻭﺍﺕ ﻭﻋﺒﺎﺭﺓ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺿﺤﺔ‬
‫ﻆ ﻓﻘﻴﻪ ‪.‬‬
‫ﺟﺪﹰﺍ ‪ .‬ﻓﺎﻟﺒﻴﻬﻘﻲ ﺣﺎﻓ ﹲ‬
‫ﻭﻫﻜﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻲ‪،‬ﻭﺍﺑﻦ ﺍﻟﺴ‪‬ﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟـﺪﻋﻮﺍﺕ‪،‬ﻭﺍﻟﻄﱪﺍﱐ‬
‫ﰲ ﺍﻟﺪﻋﺎﺀ‪،‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‪،‬ﻭﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪،‬ﻭﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‬
‫ﰲ ﺻﻼﺓ ﺍﳊﺎﺟﺔ ﻭﺩﻋﺎﺋﻬﺎ‪،‬ﻭﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻷﺫﻛﺎﺭ‪،‬ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﺗﻘﺎﻝ ﻋﻨﺪ‬
‫ﻋﺮﻭﺽ ﺍﳊﺎﺟﺎﺕ ‪ .‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﰲ ) ﺍﻟﻌﺪﺓ ( ﰲ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻀ ‪‬ﺮ ﻭﺍﳊﺎﺟﺔ‪. ٣٣٦‬‬
‫ﺚ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶـﻰ ﺟ‪‬ـﻮ‪‬ﺍ ِﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـ ِﻞ‬
‫ﺤﺪِﻳ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺸﻮﻛﺎﱐ ﰱ ﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ‪ " :‬ﻭﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻣ ‪‬ﻊ ِﺍ ‪‬ﻋِﺘﻘﹶﺎ ِﺩ ﹶﺃ ﱠﻥ ﺍﹾﻟﻔﹶﺎ ِﻋ ﹶﻞ ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﺳ‪‬ـ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ‪‬ﻭﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﺸ ﹾﺄ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ "‪. ٣٣٧‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻄِﻲ ﺍﹾﻟﻤ‪‬ﺎِﻧ ‪‬ﻊ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﻛﹶﺎ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻭﺍﺳﺘﻘﺼﺎﺀ ﺍﳊﻔﺎﻅ ﻭﺃﺋﻤﺔ ﺍﻟ ‪‬ﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻓﻬﻤﻮﺍ ﺃﻥ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﻭﺍﺳـﺘﻌﻤﺎﻝ ﺍﻟـﺪﻋﺎﺀ‬
‫ﺍﻟﻮﺍﺭﺩ ﻓﻴﻪ ﺍﻟﺘﻮﺳﻞ ﺑﻪ
ﻳﻄﻮﻝ ‪.‬‬
‫)‪ (٩‬ﺇﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﺣﻨﻴﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﻮ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﻓﻬﻢ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻌﻤﻮﻡ‪،‬ﻓﻘﺪ‬
‫ﻼ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﱃ ﺍﻟﺘﻮﺟﻪ ﺑﺎﻟﺪﻋﺎﺀ ﺍﳌﺬﻛﻮﺭ‬
‫ﻭﺟ‪‬ﻪ ﺭﺟ ﹰ‬

‫‪ - ٣٣٥‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ )‪ (١٦٦ / ٦‬ﻭﺫﻛﺮ ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ ﺍﻧﻈﺮﻩ ﰲ ﺍﻷﺭﻗﺎﻡ )‪ ٢٤١٥‬ﻭ‪ ٢٤١٦‬ﻭ‪(٢٤١٧‬‬
‫‪ ) - ٣٣٦‬ﺹ ‪( ١٦١‬‬
‫‪ - ٣٣٧‬ﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ )ﺹ ‪(١٦٢‬‬

‫‪١٢٢‬‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ
ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ‪ .‬ﻭﻓﻬـﻢ‬
‫ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻋﺜﻤﺎﻥ ﺑﻦ ﺣﻨﻴﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﻣﺎ ﻻ ﻳﺴﺘﻘﻴﻢ ﻓﻬﻢ ﺍﳊﺪﻳﺚ ﺇﻻ ﺑﻪ ‪.‬‬
‫) ‪ ( ١٠‬ﺇ ﱠﻥ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺧﻴﺜﻤﺔ ﻟﻠﺤﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻖ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ ﻓﻴﻬﺎ ) ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﺣﺎﺟﺔ ﻓﺎﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ(‪،‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺛﻘﺔ ﺣﺎﻓﻆ‪،‬ﻓﻬﻲ ﺻﺤﻴﺤﺔ ﻣﻘﺒﻮﻟﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‬
‫ﻭﻣﻘﺮﺭ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﻃﻠﺐ ﺍﻟﻌﻤﻞ ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﳊﻴﺎﺓ‬
‫ﻭﺑﻌﺪ ﺍﳌﻤﺎﺕ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪.‬‬
‫ﺴﺆ‪‬ﺍ ِﻝ ِﺑ ِﻪ ﹶﻟ ‪‬ﻢ‬
‫ﻉ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺑِﺎﻟ ‪‬‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ":‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤﻴ‪‬ﺎ ِﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫‪٣٣٨‬‬
‫‪‬ﺗ ﹸﻜ ‪‬ﻦ ﺣ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻛﺤ‪‬ﺎِﻟ ِﻪ ‪" .‬‬
‫ﻉ ﹶﻟ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ‬
‫ﻚ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ":‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻀ ِﻬ ‪‬ﻢ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸـﻮ ﹶﻥ ِﻣﺜﹾـ ﹶﻞ ﻣ‪‬ـﺎ ﹶﻓﻌ‪‬ـ ﹶﻞ‬ ‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﹶﺃ ‪‬ﻭ ‪‬ﺑﻌ‪‬ـ ِ‬ ‫ﻚ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﻰ ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤﻴ‪‬ﺎ ﹸﻥ ﺍﻟـ ‪‬‬ ‫
ِﺑ ‪‬ﻤ‪‬ﻨ ِﺰﹶﻟ ِﺔ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﻰ‪،‬ﹶﻓ ‪‬ﻌﺪ‪‬ﻭﹸﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺇﹶﻟﻰ ‪‬ﻫﺬﹶﺍ ‪ -‬ﻣ ‪‬ﻊ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﺎِﺑﻘﹸﻮ ﹶﻥ ﺍﹾﻟﹶﺄ ‪‬ﻭﻟﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ـﺎ ِﺟﺮ‪‬ﻭ ﹶﻥ ﻭ‪‬ﺍﹾﻟﹶﺄﻧ‪‬ـﺼ‪‬ﺎ ‪‬ﺭ‬
‫ﻉ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﻕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﻳ‪‬ـ ‪‬‬ ‫ﺤﻘﹸﻮ ِ‬ ‫‪‬ﻭﹶﺍﱠﻟﺬِﻳﻦ‪ ‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺑِﺈ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣﻨ‪‬ﺎ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭِﺑ ‪‬‬
‫ﺖ ﺿ‪‬ـﺮ‪‬ﻭ ‪‬ﺭ ٍﺓ‬ ‫ﻉ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﺃ‪‬ﻧ ﹶﻔ ‪‬ﻊ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ‪‬ﻭ ﹾﻗ ِ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻢ‪ ‬ﻳ ‪‬‬
‫ﺚ ِﺑ ﹸﻜ ﱢﻞ ﹶﻃﺮِﻳ ٍﻖ ‪‬ﻣ ‪‬ﻤ ِﻜ ٍﻦ‬
‫ﺴ ِﲑ ‪‬ﻭِﺇ‪‬ﻧﺰ‪‬ﺍ ﹶﻝ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫ﺴ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻌ ِ‬‫ﺕ ‪‬ﻭ‪‬ﺗ‪‬ﻴ ِ‬
‫ﺏ ‪‬ﻳ ﹾﻄﹸﻠﺒ‪‬ﻮ ﹶﻥ ‪‬ﺗ ﹾﻔﺮِﻳ ‪‬ﺞ ﺍﹾﻟ ﹸﻜ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫ﺼ ٍﺔ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ٍ‬ ‫ﺨ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻉ ‪‬ﻣﺎ ‪‬ﺳﹶﻠﻜﹸﻮ ‪‬ﻩ ﺩ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮﻛﹸﻮ ‪‬ﻩ " ‪. ٣٣٩‬‬ ‫ﺸﺮ‪‬ﻭ ‪‬‬ ‫‪ -‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺖ‪:‬ﺍﳉﻮﺍﺏ ﻋﻠﻴﻪ ﺳﻬﻞ ﻣﻴﺴﻮﺭ‪،‬ﻭﻛﻨﺖ ﺃﻭﺩ ﺃﻻ ﺃﻭﺭﺩ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ‪،‬ﻟﻜﻨﲏ ﺭﺃﻳـﺖ ﲨﺎﻋـﺔ‬
‫ﻗﻠ ‪‬‬
‫ﺃﺧﺬﻭﺍ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﻭﻧﺴﺒﻮﻩ ﻷﻧﻔﺴﻬﻢ ﻭﻛﺎﻥ ﺍﻟﺼﻮﺍﺏ ﺃﻻ ﻳﺬﻛﺮ ﻟﻔﺴﺎﺩﻩ ﺃﻭ ﻳﺬﻛﺮ ﻣﻊ ﻧـﺴﺒﺘﻪ‬
‫ﻟﻘﺎﺋﻠﻪ‪،‬ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻧﺴﺒﻮﻩ ﻷﻧﻔﺴﻬﻢ ﺍﻷﻟﺒﺎﱐ ﻓﺈﻧﻪ ﻗﺎﻝ ﰲ ﺗﻮﺳﻠﻪ‪ ):‬ﻟﻮ ﻛﺎﻥ ﺍﻟـﺴ ‪‬ﺮ ﰲ ﺷـﻔﺎﺀ‬
‫ﺍﻷﻋﻤﻰ ﺃﻧﻪ ﺗﻮﺳﻞ ﲜﺎﻩ ﺍﻟﻨﱯ
ﻭﻗﺪﺭﻩ ﻭﺣﻘﻪ ﻛﻤﺎ ﻳﻔﻬﻢ ﻋﺎﻣﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻟﻜﺎﻥ ﺍﳌﻔﺮﻭﺽ ﺃﻥ‬
‫ﳛﺼﻞ ﻫﺬﺍ ﺍﻟﺸﻔﺎﺀ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﻌﻤﻴﺎﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻮﺳﻠﻮﻥ ﲜﺎﻫﻪ
ﺑﻞ ﻭﻳﻀﻤﻮﻥ ﺇﻟﻴﻪ ﺃﺣﻴﺎﻧﹰﺎ ﺟﺎﻩ‬
‫ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺮﺳﻠﲔ ﻭﻛﻞ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺟﺎﻩ ﻛﻞ ﻣﻦ ﻟﻪ ﺟﺎﻩ ﻋﻨﺪ ﺍﷲ ﻣﻦ‬

‫‪ - ٣٣٨‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٢٣‬‬

‫‪ - ٣٣٩‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٢٦‬‬

‫‪١٢٣‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺃﲨﻌﲔ‪،‬ﻭﱂ ﻧﻌﻠﻢ ﻭﻻ ﻧﻈﻦ ﺃﺣﺪﹰﺍ ﻗﺪ ﻋﻠﻢ ﺣﺼﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ﺧـﻼﻝ‬
‫ﻫﺬﻩ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻄﻮﻳﻠﺔ ﺑﻌﺪ ﻭﻓﺎﺗﻪ
ﺇﱃ ﺍﻟﻴﻮﻡ(‪. ٣٤٠‬‬
‫ﻭﺫﻛﺮ ﳓﻮ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﺍﻟﺸﻴﺦ ﻧﺴﻴﺐ ﺍﻟﺮﻓـﺎﻋﻲ‪،٣٤١‬ﻭﻛـﺬﺍ ﺻـﺎﺣﺐ ﻫـﺬﻩ ﻣﻔﺎﻫﻴﻤﻨـﺎ‬
‫‪٣٤٢‬ﻭﲨﻴﻌﻬﻢ ﻳﺮﺩﺩﻭﻥ ﺍﻟﺼﺪﻯ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﺑﺎﻵﰐ‪:‬‬
‫‪ -١‬ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻟﻴﺴﺖ ﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺔ ﺍﻟﺪﻋﺎﺀ‪،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ":‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩﺗِﻲ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍ ِﺧﺮِﻳ ‪‬ﻦ" )‪ (٦٠‬ﺳـﻮﺭﺓ‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬‬
‫ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﻏﺎﻓﺮ‪،‬ﻭﳓﻦ ﻧﺮﻯ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻳﺪﻋﻮﻥ ﻓﻼ ﻳﺴﺘﺠﺎﺏ ﳍﻢ‪،‬ﻭﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﻳﺄﰐ ﻋﻠﻰ ﺍﻟـﺪﻋﺎﺀ‬
‫ﻛﻠﻪ‪،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﺃﻳﻦ ﺫﻫﺐ ﺑﺼﺎﺣﺒﻪ ؟‬
‫‪ -٢‬ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﻋﻠﻴﻪ ﺍﺣﺘﻤﺎﻝ ﺃﻗﻮﻯ ﻣﻨﻪ ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﻋﺪﻡ ﺗﻮﺳﻞ ﻋﻤﻴﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫـﻢ‬
‫ﺍﺣﺘﻤﺎﻝ ﻓﻘﻂ ﻻ ﻳﺆﻳﺪﻩ ﺩﻟﻴﻞ‪،‬ﻭﻫﻢ ﺇﻣﺎ ﺗﻮﺳﻠﻮﺍ ﻓﺎﺳﺘﺠﻴﺐ ﳍﻢ‪،‬ﺃﻭ ﺗﺮﻛﻮﺍ ﺭﻏﺒﺔ ﰲ ﺍﻷﺟـﺮ‪،‬ﺃﻭ‬
‫ﺗﻮﺳﻠﻮﺍ ﻭﺍ ‪‬ﺩ ِﺧ ‪‬ﺮ ﺫﻟﻚ ﺃﺟﺮﹰﺍ ﳍﻢ ﺃﻭ ﺗﻌﺠﻠﻮﺍ ﻓﺎﺳﺘﺠﻴﺐ ﳍﻢ‪،‬ﻭﻗﺪ ﺻ ‪‬ﺢ ﺃ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-
-‬‬
‫ﺐ ﻟِﻰ "‪.٣٤٣‬‬ ‫ﺠ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺠ ﹾﻞ‪،‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ‪‬‬
‫ﺏ َﻷ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳ ‪‬‬
‫ﻼ ﷲ ﺑﺄﲰﺎﺀﻩ ﻭﺻﻔﺎﺗﻪ ﻭﱂ ﻳ‪‬ﺴﺘﺠﺐ ﻟﻪ ‪! ..‬‬ ‫ﻉ ﻣﺘﻮﺳ ﹰ‬ ‫ﻭﻛﻢ ﻣﻦ ﺩﺍ ٍ‬
‫ﻭﻳﻠﺰﻡ ﻫﺆﻻﺀ ﺇﺷﻜﺎﻝ ﻭﻫﻮ ﺃﻧﻨﺎ ﻧﺮﻯ ﻣﻦ ﻳﺪﻋﻮﺍ ﻭﻳﺘﻮﺳﻞ ﺑﺄﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﺃﻭ ﺑﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ‬
‫ﺃﻭ ﺑﺪﻋﺎﺀ ﺭﺟﻞ ﺻﺎﱀ ﻭﱂ ﻧﺮ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ‪ .‬ﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﻭﻧﻘﺾ ﺇﻳﺮﺍﺩﻫﻢ‪،‬ﻓﻼ‬
‫ﺗﻼﺯﻡ ﺑﲔ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻹﺟﺎﺑﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ ‪.‬ﻋﻠﻰ ﺃ ﱠﻥ ﻗﻮﻝ ﺍﻷﻟﺒﺎﱐ‪:‬ﻻ ﻧﻌﻠـﻢ ﻭﻻ ﻧﻈـﻦ‬
‫ﺃﺣﺪﹰﺍ ‪ ..‬ﺍﱁ‪،‬ﺎﻓﺖ ﻭﺷﻬﺎﺩﺓ ﻋﻠﻰ ﻧﻔﻲ ﻻ ﻳﻨﺨﺪﻉ ‪‬ﺎ ﺇﻻ ﻣﺴﻠﻮﺏ ﺍﻟﻌﻘﻞ ‪.‬‬
‫ﺠﻮ‪‬ﺯ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺎﻟﻨﱯ‪
‬‬
‫ﺍﻷﻟﺒﺎﱐ ‪‬ﻳ ‪‬‬

‫‪ - ٣٤٠‬ﺍﻟﺘﻮﺳﻞ ) ﺹ ‪( ٧٦‬‬
‫‪ - ٣٤١‬ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺳﻞ) ﺹ ‪( ٢٤٣‬‬
‫‪ ) - ٣٤٢‬ﺹ ‪( ٣٧‬‬
‫‪- ٣٤٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ)‪( ٦٣٤٠‬‬

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‫ﱯ
ﻭﺃﻥ ﺍﳌﺨﺎﻟﻒ ﻣﺘﺴﻨﻢ ﺑﻴﺘـﹰﺎ‬
‫ﺑﻌﺪ ﺃﻥ ﺗﺒﲔ ﻟﻚ ﺩﻻﻟﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺎﻟﻨ ‪‬‬
‫ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﻌﻨﻜﺒﻮﺕ‪،‬ﲡﺪ ﺃﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺨﺎﻟﻔﲔ ﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﲢـﺖ ﻗـﻮﺓ ﺍﻟـﺪﻟﻴﻞ ﺇﻻ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﲜﻮﺍﺯ ﻫﺬﺍ ﺍﻟﺘﻮﺳﻞ ﻭﺃﻧﻪ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ ﻓﺸﻜﻚ ﰲ ﺷﺒﻬﺎﺗﻪ ﻭﺃﺳﻘﻂ ﻛﻼﻣـﻪ ﺇﻧـﻪ‬
‫ﺍﻷﻟﺒﺎﱐ ﺍﻟﺬﻱ ﻗﺎﻝ ﰲ ﺗﻮﺳ‪‬ﻠﻪ‪:‬‬
‫ﻋﻠﻰ ﺃﻧﲏ ﺃﻗﻮﻝ‪:‬ﻟﻮ ﺻ ‪‬ﺢ ﺃﻥ ﺍﻷﻋﻤﻰ ﺇﳕﺎ ﺗﻮﺳﻞ ﺑﺬﺍﺗﻪ
ﻓﻴﻜﻮﻥ ﺣﻜﻤﹰﺎ ﺧﺎﺻﹰﺎ ﺑـﻪ
ﻻ‬
‫ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪،‬ﻭﺇﳊﺎﻗﻬﻢ ﺑﻪ ﳑﺎ ﻻ ﻳﻘﺒﻠﻪ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ‪،‬ﻷﻧﻪ‬
‫
ﺳﻴﺪﻫﻢ ﻭﺃﻓﻀﻠﻬﻢ ﲨﻴﻌﹰﺎ ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻢ ﺧﺼﻪ ﺍﷲ ﺑﻪ ﻋﻠﻴﻬﻢ ﻛﻜﺜﲑ ﳑـﺎ‬
‫ﻳﺼﺢ ﺑﻪ ﺍﳋﱪ‪،‬ﻭﺑﺎﺏ ﺍﳋﺼﻮﺻﻴﺎﺕ ﻻ ﺗﺪﺧﻞ ﻓﻴـﻪ ﺍﻟﻘﻴﺎﺳـﺎﺕ‪،‬ﻓﻤﻦ ﺭﺃﻯ ﺃ ﱠﻥ ﺗﻮﺳـﻞ‬
‫ﺍﻷﻋﻤﻰ ﻛﺎﻥ ﺑﺬﺍﺗﻪ
ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻩ ﻭﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻪ ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ‬
‫ﻭﺍﻟﺸﻴﺦ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬
‫ﻣﻊ ﺍﻹﻧﺼﺎﻑ‪،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ‪.٣٤٤‬‬
‫ﺸﻬ‪‬ﻮ ِﺭ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ‬
‫ﺴﻘﹶﺎ ِﺀ ﺍﹾﻟﻤ‪‬ـ ‪‬‬
‫ﺏ ﻓِﻲ ﺍﻟِﺎ ‪‬ﺳﺘِـ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﲔ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ُﺀ ﹶﺃ ِﻣ ِﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺴﻘِﻴﻨ‪‬ﺎ ‪‬ﻭِﺇﻧ‪‬ـﺎ‬ ‫ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮِﻳ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﺇﺫﹶﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺪ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬ﻮﺳ‪ ‬ﹸﻞ ﺇﹶﻟﻴ‪‬ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﻓﺘ‪‬ـ ‪‬‬
‫ﻉ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻫ‪‬ـ ‪‬ﻮ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ـ ﹸﻞ ِﺑ ‪‬ﺪﻋ‪‬ﺎﺋِـ ِﻪ‬ ‫ﺸﺮ‪‬ﻭ ‪‬‬ ‫‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ﺇﹶﻟﻴ‪‬ﻚ ِﺑ ‪‬ﻌ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ "‪:‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﺎ ‪‬ﺭ‬
‫ﺸﺮ‪‬ﻭﻋ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺪ ﹾﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮ‪‬ﻭ ﹶﻥ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧ ‪‬‬ ‫ﺴﺆ‪‬ﺍ ﹸﻝ ِﺑﺬﹶﺍﺗِ ِﻪ ؛ ﺇ ﹾﺫ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭ ‪‬ﺷﻔﹶﺎ ‪‬ﻋِﺘ ِﻪ ﻟﹶﺎ ﺍﻟ ‪‬‬
‫ﺱ ‪. ٣٤٥ .‬‬ ‫ﺴﺆ‪‬ﺍ ِﻝ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺴﺆ‪‬ﺍ ِﻝ ﺑِﺎﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪:‬‬
‫ﺲ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮﻫِﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ﺇﺫﹶﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺪﺑ‪‬ﻮﺍ‬
‫ﺴِﻠ ٍﻢ ‪‬ﻋ ‪‬ﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﹶﺃ‪‬ﻧ ٍ‬ ‫ﺻﺤِﻴ ِﺢ ‪‬ﻣ ‪‬‬ ‫ﺖ ﻓِﻲ ‪‬‬ ‫ﻚ ﹶﺛ‪‬ﺒ ‪‬‬ ‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺴﻘﹶﺎِﺋ ِﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻘ ﹾﻞ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎﺗِـ ِﻪ‬
‫ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻠﹸﻮ ﹶﻥ ِﺑ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻭ‪‬ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺚ‬
‫ﺴﻘﹶﺎ ِﺀ ‪‬ﻭﻟﹶﺎ ﹶﻏﻴ‪‬ـ ِﺮ ِﻩ ‪‬ﻭﺣ‪‬ـﺪِﻳ ﹸ‬ ‫ﻕ ﻟﹶﺎ ِﺑ ِﻪ ‪‬ﻭﻟﹶﺎ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ﻟﹶﺎ ﻓِﻲ ﺍﻟِﺎ ‪‬ﺳﺘِ ‪‬‬
‫ﺨﻠﹸﻮ ِ‬
‫
‪‬ﺳﹶﺄ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ‬
‫ﺴﺆ‪‬ﺍ ﹸﻝ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟـ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﺳ‪‬ﻨ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ؛ ﹶﻓﹶﻠ ‪‬ﻮ ﹶﻛﺎ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺱ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻧ ‪‬ﻌ ِﺪ ﹾﻝ ‪‬ﻋ ‪‬ﻦ‬
‫ﺴﺆ‪‬ﺍ ِﻝ ﻭ‪‬ﺍﻟ‪‬ﺘﻮ‪ ‬ﺳ ِﻞ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺴﺆ‪‬ﺍ ﹶﻝ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬‫ﹶﻟﻘﹶﺎﻟﹸﻮﺍ ِﻟ ‪‬ﻌ ‪‬ﻤ ِﺮ‪:‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬

‫‪ - ٣٤٤‬ﺍﻟﺘﻮﺳﻞ )ﺹ ‪ ( ٧٧‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٥-٤‬‬
‫‪ - ٣٤٥‬ﺍﻟﺘﻮﺳﻞ )ﺹ ‪ ( ٦٦‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٢٢٣‬‬

‫‪١٢٥‬‬
‫ﺨ ﹾﻠ ِﻖ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ‬
‫ﻀ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﻉ ﺍﱠﻟﺬِﻱ ﻛﹸﻨ‪‬ﺎ ‪‬ﻧ ﹾﻔ ‪‬ﻌﹸﻠ ‪‬ﻪ ﻓِﻲ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪ ‬ﹸﻞ ِﺑﹶﺄ ﹾﻓ ‪‬‬
‫ﺸﺮ‪‬ﻭ ِ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀ ِﻞ ‪‬ﻭ ‪‬ﺳﺆ‪‬ﺍ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‬ ‫ﺸﺮ‪‬ﻭ ‪‬ﻋ ِﺔ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟﹶﺄ ﹾﻓ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻟ ‪‬‬
‫ﺾ ﹶﺃﻗﹶﺎ ِﺭِﺑ ِﻪ ‪‬ﻭﻓِﻲ ﺫﹶِﻟ ‪‬‬ ‫ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺿ ِﻄﺮ‪‬ﺍ ِﺭ ﻓِﻲ ﻋ‪‬ﺎ ِﻡ‬‫ﻀ ﹶﻄﺮ‪‬ﻭ ﹶﻥ ﻏﹶﺎ‪‬ﻳ ﹶﺔ ﺍﻟِﺎ ‪‬‬ ‫ﺤ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺒ‪‬ﺒ‪‬ﻴ ِﻦ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟ ﹸﻘ ‪‬ﺪ ‪‬ﺭ ِﺓ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋﻠﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ‪ -‬ﻭ‪‬ﻧ ‪‬‬
‫ﻒ ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ِ‬ ‫ِﺑﹶﺄ ‪‬‬
‫ﺏ ‪ .‬ﻭﹶﺍﱠﻟﺬِﻱ ﹶﻓ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓ ‪‬ﻌ ﹶﻞ ِﻣﹾﺜﻠﹶـ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﺎ ِﻭﻳ‪‬ـ ﹸﺔ‬ ‫ﺠ ‪‬ﺪ ِ‬
‫ﺏ ِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻤﹶﺜ ﹸﻞ ﻓِﻲ ﺍﹾﻟ ‪‬‬‫ﻀ ‪‬ﺮ ‪‬‬‫ﺍﻟ ‪‬ﺮﻣ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﲔ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻠﹸﻮﺍ ﺑﻴﺰﻳﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟﹶﺄ ‪‬ﺳ ‪‬ﻮ ِﺩ ﺍﳉﺮﺷﻲ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ‬ ‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬ ‫ﻀ ‪‬ﺮ ِﺓ ‪‬ﻣﻦ‪ ‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ِﺑ ‪‬‬
‫‪٣٤٦‬‬
‫ﺱ‬
‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺃﻗﻮ ﹸﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬
‫ﺍﻟﻨﺎﻇﺮ ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﳚﺪﻩ ﻳﻨﻔﻲ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﺬﻭﺍﺕ ﻣﻄﻠﻘﹰﺎ‪،‬ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﺗﺮﻛﻮﺍ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﻪ
ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻷﻧﻪ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻓﻘﻂ‪،‬ﻭﺩﻋﺎﺅﻩ ﺑﻌﺪ ﺍﻧﺘﻘﺎﻟﻪ ﻏﲑ ﳑﻜﻦ‬
‫ﰲ ﺭﺃﻳﻪ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﺗﻮﺳﻠﻬﻢ ﺑﺬﺍﺗﻪ ﳑﻜﻨﹰﺎ ﳌﺎ ﺗﺮﻛﻮﻩ ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻳﺮﺍﺩ ﻳﻈﻬﺮ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺇ ﱠﻥ ﻏﺎﻳﺘﻪ ﺗﺮﻙ ﻟﻠﺘﻮﺳﻞ ﺑﻪ
ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ‪،‬ﻭﻫﻮ ﺷﺪﺓ ﺍﳊﺎﺟﺔ‪ .‬ﻭﺍﻟﺘﺮﻙ ﲟﻔﺮﺩﻩ ﻻ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ﺃﻭ ﺍﻟﻜﺮﺍﻫﻴﺔ‪،‬ﻭﺇﳕﺎ ﻳﻔﻴﺪ ﺍﻟﺘﺮﻙ ﺃﻥ ﺍﳌﺘﺮﻭﻙ ﺟﺎﺋﺰ ﺗﺮﻛـﻪ ﻓﻘﻂ‪،‬ﺃﻣـﺎ ﺍﻟﺘﺤـﺮﱘ ﺃﻭ‬
‫‪٣٤٧‬‬
‫ﺍﻟﻜﺮﺍﻫﻴﺔ‪،‬ﻓﻬﺬﺍ ﳛﺘﺎﺝ ﻟﺪﻟﻴﻞ ﺁﺧﺮ ﻳﻔﻴﺪ ﺍﳊﻈﺮ‪،‬ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻨﺴﺐ ﻟﺴﺎﻛﺖ ﻗﻮﻝ‪،‬ﻓﺘﺪﺑﺮ‬
‫‪-٢‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺮﻙ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ‪،‬ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺗﺮﻛﻮﺍ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺍﳌﺘﻔﻖ ﻋﻠـﻰ ﺟﻼﻟﺘـﻪ‬
‫ﻭﻓﻀﻠﻪ‪،‬ﻭﻫﻮ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺄﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻭﻫﻢ ﻣﻀﻄﺮﻭﻥ ﻏﺎﻳﺔ ﺍﻻﺿـﻄﺮﺍﺭ ﳊـﺎﻝ ﺍﻟـﺸﺪﺓ‬
‫ﻭﺍﻟﻘﺤﻂ‪ .‬ﻛﻤﺎ ﻳﻌﻠﻢ ﻣﻦ ﺍﺳﺘﺴﻘﺎﺀ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫‪ -٣‬ﺇﻥ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪):‬ﺇﻧﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ( ﻻ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ‬
‫ﻼ ﺑﺎﻟﻨﱯ
‪،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ﰲ ﺩﻋﺎﺋﻪ‪):‬ﻭﻗﺪ ﺗﻮﺟﻪ ﺍﻟﻘـﻮﻡ ﰊ ﺇﻟﻴـﻚ ﳌﻜـﺎﱐ ﻣـﻦ‬ ‫ﺗﻮﺳ ﹰ‬
‫ﻧﺒﻴﻚ(‪،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪):‬ﺑﻌ ‪‬ﻢ ﻧﺒﻴﻚ(‪،‬ﻭﱂ ﻳﻘﻞ‪ ):‬ﺑﺎﻟﻌﺒﺎﺱ( ‪.‬ﻭﻛـﺎﻥ ﺍﻷﺣـﺮﻯ‬
‫ﺑﻌﻤﺮ ﰲ ﺷﺪﺓ ﺍﻟﻀﻴﻖ ﺃﻥ ﻳﺘﻮﺳﻞ ﲟﻦ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺱ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫـﻢ ﻣﺘـﻮﺍﻓﺮﻭﻥ‬
‫ﺱ ﻣ‪‬ـﺎ ﻳ‪‬ـﺮ‪‬ﻯ‬
‫ﺱ‪ِ،‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮ‪‬ﻯ ِﻟ ﹾﻠ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﻭﻟﻜ ‪‬ﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪):‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬

‫‪ - ٣٤٦‬ﺍﻟﺘﻮﺳﻞ ) ﺹ ‪ (٦٧‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٢٢٥‬‬

‫‪ - ٣٤٧‬ﺍﻧﻈﺮ ﺭﺳﺎﻟﺔ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟ‪‬ﺘ ﹶﻔﻬ‪ِ ‬ﻢ ﻭﺍﻟﺪ‪‬ﺭﻙ ﳌﺴﺄﻟﺔ ﺍﻟﺘ‪‬ﺮﻙ‪ ،‬ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻐﻤﺎﺭﻱ‬

‫‪١٢٦‬‬
‫ﺱ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ
ﻓِـﻲ ‪‬ﻋﻤ‪‬ـ ِﻪ‬
‫ﺴ ‪‬ﻤ ‪‬ﻪ‪،‬ﻓﹶﺎ ﹾﻗ‪‬ﺘﺪ‪‬ﻭﺍ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ ‪‬ﺮ ﹶﻗ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﹶﻟ ‪‬ﺪ ِﻟﻮ‪‬ﺍِﻟ ِﺪ ِﻩ‪،‬ﻳ ‪‬ﻌ ﱢﻈ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ﹶﻔ ‪‬‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﺳِﻴﹶﻠ ﹰﺔ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑ ﹸﻜ ‪‬ﻢ( ﻓﻠﻢ ﻳﻌﺪﻝ ﻋﻦ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ
‬
‫ﺱ‪،‬ﻭ‪‬ﺍ‪‬ﺗ ِ‬
‫ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫‪.‬ﻓﺘﻮﺳﻞ ﻋﻤﺮ ﺑﺎﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻓﻴﻪ ﺇﺭﺿﺎﺀ ﻟﻠﻨﱯ
ﻭﺍﻹﻗﺘﺪﺍﺀ ﺑﻪ ﰲ ﺇﻛـﺮﺍﻡ ﻋﻤ‪‬ـﻪ‬
‫ﻭﺍﲣﺎﺫﻩ ﻭﺳﻴﻠﺔ ﻟﻘﺮﺑﻪ‪،‬ﰒ ﻣﻊ ﻫﺬﺍ ﺭﺟﺎﺀ ﺩﻋﺎﺋﻪ ﻟﺼﻼﺣﻪ ‪.‬‬
‫ﺨﻴ‪‬ـﺮ‬
‫ﺸﻔﹶﺎﻉ ِﺑﹶﺄﻫ‪‬ـ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺤﺒ‪‬ﺎﺏ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬‬
‫ﺴ‪‬ﺘﻔﹶﺎﺩ ِﻣ ‪‬ﻦ ِﻗﺼ‪‬ﺔ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ِﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ " :‬ﻭ‪‬ﻳ ‪‬‬
‫"‪.٣٤٨‬‬ ‫ﺤ ﱢﻘ ِﻪ ‪.‬‬
‫ﺱ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ِﺮﻓﹶﺘﻪ ِﺑ ‪‬‬
‫ﺿ ِﻌ ِﻪ ِﻟ ﹾﻠ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺼﻠﹶﺎﺡ ‪‬ﻭﹶﺃﻫ‪‬ﻞ ‪‬ﺑﻴ‪‬ﺖ ﺍﻟ‪‬ﻨ‪‬ﺒﻮ‪‬ﺓ‪ ،‬ﻭﻓِﻴ ِﻪ ﹶﻓﻀ‪‬ﻞ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ‪‬ﻭﹶﻓﻀ‪‬ﻞ ‪‬ﻋﻤ‪‬ﺮ ِﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺃﻣﺎ ﻗﻮﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺗﻮﺳﻠﻪ‪:‬‬
‫ﻟﻮ ﺻﺤ‪‬ﺖ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪،‬ﻓﻬﻲ ﺇﳕﺎ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺗﻮﺳﻞ ﻋﻤﺮ ﺑﺎﻟﻌﺒﺎﺱ‬
‫ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳊﺎﺿﺮﻳﻦ ﺣﻴﻨﺬﺍﻙ‪،‬ﻭﺃﻣﺎ ﺃﻥ ﺗﺪ ﱠﻝ ﻋﻠﻰ ﺟـﻮﺍﺯ ﺍﻟﺮﻏﺒـﺔ ﻋـﻦ‬
‫ﻼ‪،‬ﰒ‬
‫ﺍﻟﺘﻮﺳﻞ ﺑﺬﺍﺗﻪ
‪ -‬ﻟﻮ ﻛﺎﻥ ﺟﺎﺋﺰﹰﺍ ﻋﻨﺪﻫﻢ ‪ -‬ﺇﱃ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ ﺃﻱ ﺑﺬﺍﺗﻪ ﻓﻜـ ﱠ‬
‫ﻼ‪،‬ﻷﻧﻨﺎ ﻧﻌﻠﻢ ﺑﺎﻟﺒﺪﺍﻫﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ -‬ﺃﻧ‪‬ﻪ ﻟﻮ ﺃﺻﺎﺏ ﲨﺎﻋﺔ ﻣـﻦ‬‫ﻛﱠ‬
‫ﺍﻟﻨﺎﺱ ﻗﺤﻂ ﺷﺪﻳﺪ‪،‬ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺘﻮﺳﻠﻮﺍ ﺑﺄﺣﺪﻫﻢ ﳌﺎ ﺃﻣﻜﻦ ﺃﻥ ﻳﻌﺪﻟﻮﺍ ‪‬ﻋﻤ‪‬ـﻦ ﺩﻋـﺎﺅﻩ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺍﻹﺟﺎﺑﺔ ﻭﺇﱃ ﺭﲪﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬ﻭﻟﻮ ﺃ ﱠﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺃﺻﻴﺐ ﲟﻜﺮﻭﻩ ﻓـﺎﺩﺡ‬
‫ﻭﻛﺎﻥ ﺃﻣﺎﻣﻪ ﻧﱯ ﻭﺁﺧﺮ ﻏﲑ ﻧﱯ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺃﺣﺪﳘﺎ ﳌﺎ ﻃﻠﺒـﻪ ﺇﻻ ﻣـﻦ‬
‫ﺍﻟﻨﱯ
‪،‬ﻭﻟﻮ ﻃﻠﺒﻪ ﻣﻦ ﻏﲑ ﺍﻟﻨﱯ
ﻭﺗﺮﻙ ﺍﻟﻨﱯ ﻟ ‪‬ﻌ ‪‬ﺪ ﻣﻦ ﺍﻵﲦﲔ ﺍﳉﺎﻫﻠﲔ‪،‬ﻓﻜﻴﻒ ﻳ‪‬ﻈـﻦ‬
‫ﺑﻌﻤﺮ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻳﻌﺪﻟﻮﺍ ﻋﻦ ﺍﻟﺘﻮﺳﻞ ﺑﻪ
ﺇﱃ ﺍﻟﺘﻮﺳﻞ ﺑﻐﲑﻩ ؟ ‪.٣٤٩‬‬
‫ﺖ‪:‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪ -‬ﻭﺍﲣﺬﻭﻩ ﻭﺳﻴﻠﺔ ﺇﱃ ﺍﷲ – ﰲ ﺇﺳﻨﺎﺩﻫﺎ ﺟﻬﺎﻟﺔ‪-‬ﻭﻟﻜﻨﻬﺎ ﻻ ﲣـﺮﺝ ﻋـﻦ‬
‫ﻗﻠ ‪‬‬
‫ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ‪.‬‬
‫ﻗﻮﻟﻪ‪ ":‬ﻓﻬﻲ ﺇﳕﺎ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺗﻮ ‪‬ﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ "‪.‬‬
‫ﺖ‪:‬ﻫﺬﺍ ﺗﺴﻠﻴ ‪‬ﻢ ﻣﻨﻪ ﺑﺎﳌﻄﻠﻮﺏ‪،‬ﻓﻜﺎﻥ ﻳﻜﻔﻴﻪ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺫﻟﻚ ﻭﻟﻜﻦ … ﺃﻣـﺎ ﺍﻟﺘﻮﺳ‪‬ـﻞ‬ ‫ﻗﻠ ‪‬‬
‫ﺑﺎﻷﺩﱏ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﻋﻠﻰ‪،‬ﻭﺍﻟﻔﺎﺿﻞ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﻔﻀﻮﻝ‪،‬ﻓﻠﻪ ﻧﻈﺎﺋﺮ ﻛﺜﲑﺓ ﺑـﲔ ﺍﻟـﺼﺤﺎﺑﺔ‬
‫ﻣﻌﻠﻮﻣﺔ ﰲ ﺃﻣﺎﻛﻨﻬﺎ‪،‬ﻭﻗﺪ ﺗﻮﺳ‪‬ﻞ ﻋﻤﺮ ﻫﻨﺎ ﺑﺎﻟﻌﺒﺎﺱ‪،‬ﻭﺗﺮﻙ ﻋﻠﻴﹰﺎ ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺱ ﻋﻨﺪﻫﻢ‪.‬‬

‫‪ - ٣٤٨‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪٤٧/٢‬‬

‫‪ - ٣٤٩‬ﺍﻟﺘﻮﺳﻞ ) ﺹ ‪( ٦٨‬‬

‫‪١٢٧‬‬
 ‫ﻗﻮﻟﻪ‪ ):‬ﻭﻟﻮ ﻃﻠﺒﻪ ﻣﻦ ﻏﲑ ﺍﻟﻨﱯ
ﻭﺗﺮﻙ ﺍﻟﻨﱯ ﻟﻌ ‪‬ﺪ ﻣﻦ ﺍﻵﲦﲔ ﺍﳉﺎﻫﻠﲔ( ‪.‬‬
‫ﻗﻠﺖ‪:‬ﻫﺬﺍ ‪‬ﻮﻳﻞ ﻭﺗﺸﻮﻳﺶ ﻭﺇﻳﻬﺎﻡ ﺑﺎﻃﻞ ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﲟﻘﻮﻟﺘﻪ ﻫﺬﻩ ﺍﻟﱵ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻭﻏﺎﻳﺔ‬
‫ﺍﻷﻣﺮ ﺃﻧﻪ ﺗ ‪‬ﺮ ‪‬ﻙ‪،‬ﻭﺍﻟﺘﺮﻙ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻓﻘﻂ‪،‬ﻭﺗﺮﻛﻬﻢ ) ﺇﻥ ﺳﻠﻢ ﺫﻟﻚ ( ﻟـﻪ ﺍﺣﺘﻤـﺎﻻﺕ‬
‫ﻛﺜﲑﺓ‪،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺴﺐ ﻟﺴﺎﻛﺖ ﻗﻮﻝ‪،‬ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍ‪‬ﻬﻮﻝ ﹸﺃﻓﹸﻮﻝ ‪.‬‬
‫‪ -٤‬ﻗﻮﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬ﻭﻗﻮﻟﻪ‪:‬ﺍﻟﻠﻬ ‪‬ﻢ ﺇﻧﺎ ﻛﻨﺎ ﺇﺫﺍ ﺃﺟﺪﺑﻨﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻨﺎ ﻓﺘﺴﻘﻴﻨﺎ‪،‬ﻭﺇﻧﺎ ﻧﺘﻮﺳـﻞ‬
‫ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ )ﻳﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺘﻮﺳﻞ ﺍﳌﺸﺮﻭﻉ ﻋﻨﺪﻫﻢ ﻫﻮ ﺍﻟﺘﻮﺳﻞ ﺑﺪﻋﺎﺋـﻪ ﻭﺷـﻔﺎﻋﺘﻪ ﻻ‬
‫ﺍﻟﺴﺆﺍﻝ ﺑﺬﺍﺗﻪ( ‪ .‬ﺍﻫـ ‪.‬‬
‫ﻗﻠﺖ‪:‬ﻗﻮﻟﻪ ﻫﺬﺍ ﳜﺎﻟﻒ ﻓﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪،‬ﻭﻫﻢ ﺃﻋﺮﻑ ﻭﺃﻓﻬﻢ ﻣﻦ ﻏﲑﻫﻢ‪،‬ﻛﻴﻒ‬
‫ﻻ ﻭﻗﺪ ﺣﻀﺮﻭﺍ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ‪،‬ﻭﻫﻢ ﻋﺮﺏ ﱂ ﺗﺪﺧﻠﻬﻢ ﻋﺠﻤﺔ‪،‬ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﻓﻬﻤﻬﻢ ﻭﺑـﲔ‬
‫ﻓﻬﻢ ﳐﺎﻟﻔﻬﻢ ﻛﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻷﺑﻴﺾ ﻭﺍﻷﺳﻮﺩ ﻓﺎﻟﻘﻮﻝ ﻗﻮﳍﻢ‪،‬ﻭﺍﻟﺼﻮﺍﺏ ﺣﻠﻴﻔﻬﻢ‪،‬ﻭﻻ ﻳﺮﺿـﻰ‬
‫ﺍﻟﻌﺎﻗﻞ ﺑﻐﲑ ﻓﻬﻤﻬﻢ ﻟﻮ ﺃﺭﺍﺩ ﺍﻹﻧﺼﺎﻑ ‪.‬ﻭﳑﻦ ﻓﻬﻢ ﺃﻥ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ ﻫﻮ ﺗﻮﺳ ﹲﻞ ﺑﻪ ﺃﻱ ﺑﺬﺍﺗﻪ‬
‫ﻻ ﺑﺪﻋﺎﺋﻪ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺍﻟﺼﺤﺎﰊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫‪<Œ^fÃÖ]<ì†Çe<Ý^ÛÇÖ]<êÏŠÊ<<<<<^ße‚q<Äe^ji<‚Îæ<Ý^Þù]<ÿÙ`‰‬‬
‫‪<Œ^ßÖ]<áæ<Õ]„e<ßÖ]<p…æ<<ë„Ö]<å‚Ö]æ<çß‘æ<ßÖ]<ÜÂ‬‬
‫_‪<Œ`éÖ]<‚Ãe<h^ßqù]<솖§<<kvf‘`Ê<øfÖ]<äe<äÖý]<^éu‬‬
‫ﺐ‪:‬‬‫ﺱ ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻟ ‪‬ﻬ ٍ‬
‫ﻚ ‪‬ﻳ ﹸﻘ ‪‬ﻮ ﹸﻝ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫‪<†ł ÛŁ ÂŁ <ŽäjŽ fÿ éł Žÿ eŽ <êŽÏŠł jÿ Šł èÿ <şíéĆ ŽŽ Âÿ <F<Łä׺ âł _ş æÿ <ÿ‡^ÿr£Ž ]<₣
]<îşÏ‰ÿ <êñÛÃÿ eŽ‬‬
‫‪<†ł Şş ¹ş ]<îÿi_ş <îĆjuÿ <ÿÝ]ÿ…<łác* <^ÿÛÊş HäŽ éł Öşc* <F<ğ^fŽÆ]ÿ…<Žh‚ł ¢ş ]<êŽÊ<*Œ^ĆfÃÿ Ö^Že<ÿäqĆ çÿ iÿ‬‬
‫‪<OQL<†ł ~ÿ jÿ ËĞ ÚŁ <*†}Ž ^şËÛÿ ×Ğ ÖŽ<]ÿ„âÿ <ÿÑçł Êş <łØãÿ Êş <F<ŁämŁ ]ÿ†iŁ <^ÿßéł ÊŽ <Ž
]<ŁÙçł ‰Ł …ÿ <^ĆßÚŽ æÿ‬‬
‫ﻓﺎﻷﺑﻴﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺼﺮﺡ ﺑﺄ ﱠﻥ ﺍﻟﺘﻮﺳﻞ ﻛﺎﻥ ﺑﺎﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻱ ﺑﺬﺍﺗﻪ ﻻ ﺑﺪﻋﺎﺋﻪ‪،‬ﻭﺍﻟﺒﺎﺀ‬
‫ﺣﺮﻑ ﺇﻟﺼﺎﻕ ﻓﻠﻤﺎﺫﺍ ﻳﻠﻮﻭﻥ ﻋﻨﻖ ﺍﻟﻨﺺ ؟‬

‫‪ - ٣٥٠‬ﺍﻻﺳﺘﻴﻌﺎﺏ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺻﺤﺎﺏ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٤٦‬ﻭﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ﰲ ﳏﺎﻛﻤﺔ ﺍﻷﲪـﺪﻳﻦ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(١١٨‬‬
‫ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪ (٩٤/٢‬ﻭﺧﻼﺻﺔ ﺍﻟﻮﻓﺎ ﺑﺄﺧﺒﺎﺭ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥٠‬ﻭ‪‬ﺎﻳﺔ ﺍﻷﺭﺏ ﰲ ﻓﻨـﻮﻥ ﺍﻷﺩﺏ ‪-‬‬
‫ﺝ‪ / ٥‬ﺹ ‪(١٠٥‬‬

‫‪١٢٨‬‬
‫ﻭﰲ ﺍﻟﻌﻠﻞ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎﻝ‪":‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ‪:‬ﺭﺟـﻼﻥ ﺻـﺎﳊﺎﻥ‬
‫ﻳﺴﺘﺴﻘﻰ ‪‬ﻤﺎ ﺍﺑﻦ ﻋﺠﻼﻥ‪،‬ﻭﻳﺰﻳﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺎﺑﺮ "‬
‫‪٣٥١‬‬

‫ﻭﻫﺬﺍ ﺗﻮﺳﻞ ﺑﺬﺍﺕ ﺍﻟﺼﺎﳊﲔ‪،‬ﻭﻣﻦ ﻓﻬﻢ ﺃﻧﻪ ﺗﻮﺳﻞ ﺑﺪﻋﺎﺋﻬﻢ ﻳﻜﻮﻥ ﻗﺪ ﺃﺧﻄﺄ ‪.‬‬
‫ﻭﻣﻦ ﳛﺎﻭﻝ ﺃﻥ ﻳﺼﺮﻑ ﺍﻟﻠﻔﻆ ﻫﻨﺎ ﻋﻦ ﻇﺎﻫﺮﻩ‪،‬ﻳﻜﻮﻥ ﻗﺪ ﻛﺬﺏ ﻋﻠﻰ ﺻﺎﺣﱯ ﺍﻷﺑﻴﺎﺕ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ‪،‬ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ ‪.‬‬
‫‪ -٥‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪:‬ﺇﻥ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﳏﺬﻭﻑ‬
‫ﰲ ﻗﻮﻝ ﻋﻤﺮ "ﻭﺇﻧﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ "‪،‬ﺃﻱ ﺑﺪﻋﺎﺀ ﻋﻢ ﻧﺒﻴﻨﺎ‪،‬ﻗﻮﳍﻢ ﻫﺬﺍ ﻓﻴﻪ ﺻﺮﻑ ﻟﻠﻨﺺ‬
‫ﻋﻦ ﻇﺎﻫﺮﻩ ﻭﻻ ﺩﻟﻴﻞ ﻣﻌﻬﻢ ﺇﻻ ‪‬ﺷ‪‬ﺒ ٍﻪ ﻣﺘﺨﻴﻠﺔ‪،‬ﻓﺎﻟﻮﺍﺟﺐ ﻭﺍﳊﺎﻟﺔ ﻫﻨﺎ ﺇﺑﻘﺎﺀ ﺍﻟﻨﺺ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ‪.‬‬
‫ﺫﻟﻚ ﺃﻥ ﺍﳊﺬﻑ ﻳﻜﻮﻥ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞ‪،‬ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻌﻤـﻞ ﺑﺎﻷﺻـﻞ‪،‬ﻭﲡﺪ ﺍﳌﺨـﺎﻟﻒ‬
‫ﻳﻘﻮﻝ‪:‬ﺃﺭﺍﺩ ﻋﻤﺮ ﺑﺪﻋﺎﺀ ﻋﻢ ﻧﺒﻴﻚ ‪.‬‬
‫ﻭﻫﺬﺍ ﺧﻄﺄ ﻷﻥ ﺍﻹﺭﺍﺩﺓ ﳏﻠﻬﺎ ﺍﻟﻘﻠﺐ‪،‬ﻓﺘﻌﻴﲔ ﺍﻹﺭﺍﺩﺓ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ ﺑﺎﻃـﻞ‪،‬ﻭﻋﻤﺮ ﺑـﻦ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﺟﻞ ﻣﻦ ﺃﻥ ‪‬ﻳﹶﻠﺒ‪‬ﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺩﻳﻨﻬﻢ ﻓﻴﻜﻮﻥ ﻇـﺎﻫﺮ ﻛﻼﻣـﻪ‬
‫ﳐﺎﻟﻔﹰﺎ ﳌﺎ ﻳﺮﺩﻩ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﳍﻢ ﻛﺬﻟﻚ‪:‬ﻫﻞ ﻗﺎﻝ ﻟﻜﻢ ﻋﻤﺮ ﺃﻭ ﺍﻟﻌﺒﺎﺱ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺳﻞ ﻷﻥ ﺍﻟﺮﺳﻮﻝ
ﻛﺎﻥ ﻗـﺪ‬
‫ﺗﻮﰲ ﻛﻼ ﻻ ﻗﺎﻝ ﻋﻤﺮ ﺫﻟﻚ ﻭﻻ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻭﻻ ﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ﺫﻟﻚ ﻭﻻ ﺃﺷﺎﺭ ﺇﻟﻴﻪ‪،‬ﻭﻫﻨﺎ ﻣﺴﺎﺋﻞ‬
‫ﻻﺑﺪ ﻣﻦ ﺫﻛﺮﻫﺎ‪:‬‬
‫ﺍ‪ -‬ﺗﺮﻙ ﺍﻟﺸﻲﺀ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻣﻨﻌﻪ ﻛﻤﺎ ﺗﻘﺮﺭ ﰲ ﺍﻷﺻﻮﻝ‪،‬ﻓﺘﺮﻙ ﻋﻤﺮ ﻟﻠﺘﻮﺳـﻞ ﺑـﺎﻟﻨﱯ
ﻻ‬
‫ﺩﻻﻟﺔ ﻓﻴﻪ ﺃﺻﻼ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺘﻮﺳﻞ‪،‬ﻭﻗﺪ ﺗﺮﻙ ﺍﻟﻨﱯ
ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ‪،‬ﻓﻬﻞ ﺩ ﱠﻝ ﺗﺮﻛﻪ ﳍـﺎ‬
‫ﻋﻠﻰ ﺣﺮﻣﺘﻬﺎ؟‬
‫ﱂ ﻳﻘﻞ ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪،‬ﰒ ﺇﻥ ﺻﺎﺣﺐ ﺍﻟﻮﺳﻴﻠﺔ ﻻ ﻳﺘﺼﺮﻑ ﺑﻨﻔﺴﻪ ﰲ ﻗﻀﺎﺀ ﺣﺎﺟـﺔ‬
‫ﺍﳌﺘﻮﺳ‪‬ﻞ ﺣﱴ ﳛﻮﻝ ﻣﻮﺗﻪ ﺩﻭﻥ ﺫﻟﻚ‪،‬ﻭﺇﳕﺎ ﻫﻮ ﻳﺴﻌﻰ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻀﺎﺀ ﺣﺎﺟﺔ‬
‫ﺺ ﺑﺘﺠﺮﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﲟﻮ‪‬ﻢ ﳑﺎ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﳌﱰﻟﺔ ﻭﺍﳉﺎﻩ‪.‬؟‬
‫ﺍﳌﺘﻮﺳ‪‬ﻞ‪،‬ﻓﻬﻞ ﻭﺭﺩ ﻧ ‪‬‬

‫‪ - ٣٥١‬ﺍﻟﻌﻠﻞ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ )‪(١٦٣/١‬‬

‫‪١٢٩‬‬
‫ﺏ‪ -‬ﺃﺭﺍﺩ ﻋﻤﺮ ﺍﻥ ﻳﺒﲔ ﺍﻟﺘﻮﺳﻞ ﺑﺎﳌﻔﻀﻮﻝ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﻓﻀﻞ ﻟﻮﺟﻮﺩ ﻋﻠﻲ ﻭﻋﺜﻤﺎﻥ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﺝ‪ -‬ﺗﻮﺳﻞ ﻋﻤﺮ ﺑﺎﻟﻌﺒﺎﺱ ﰲ ﺍﳊﻘﻴﻘﺔ ﺗﻮﺳ ﱞﻞ ﺑﺎﻟﻨﱯ
‪،‬ﻷﻥ ﻋﻤﺮ ﺗﻮﺳﻞ ﺑﻪ ﳌﻜﺎﻧﺘﻪ ﻣﻦ ﺍﻟـﻨﱯ‬
‫
‪،‬ﻭﻛﻮﻧﻪ ﻋﻤﻪ ﻓﻬﺎ ﻫﻮ ﻳﻘﻮﻝ ﻋﻢ ﻧﺒﻴﻨﺎ ﻭﱂ ﻳﻘﻞ ﺑﺎﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪.‬‬
‫ﺩ‪ -‬ﺃﺭﺍﺩ ﻋﻤﺮ ﺑﻔﻌﻠﻪ ﺃﻥ ﻳﺒﲔ ﺟﻮﺍﺯ ﺍﻟﺘﻮﺳﻞ ﺑﻐﲑ ﺍﻟﻨﱯ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻼﺡ ﳑﻦ ﺗﺮﺟ‪‬ﻰ ﺑﺮﻛﺘﻪ‪.‬‬
‫ﻓﺎﻟﻘﻀﻴﺔ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﻻ ﺻﻠﺔ ﳍﺎ ﺑﺎﻟﺘﻮﺳﻞ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩ ﺍﻟﻜﻼﻡ ﻋﻨﻪ‪،‬ﻭﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴـﻪ‬
‫ﺍﳋﻼﻑ‪،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﻌﺮﻓﻪ ﻛﻞ ﺫﻱ ﻋﻴﻨﲔ‪،‬ﻷﻥ ﺍﻟﻘﺼﺔ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﻫﺬﺍ ﺑﻮﺿﻮﺡ ﻓﻘـﺪ ﺃﺻـﺎ‪‬ﻢ‬
‫ﺍﻟﻘﺤﻂ ﻭﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺼﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ‪،‬ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﺇﻣﺎﻡ ﻳـﺼﻠﻲ ‪‬ـﻢ‬
‫ﻭﻳﺪﻋﻮ ﳍﻢ ﻭﻳﻘﻴﻢ ﻫﺬﻩ ﺍﻟﺸﻌﲑﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻘﻴﻤﻬﺎ ﺍﻟـﻨﱯ
ﳌـﺎ ﻛـﺎﻥ ﰲ ﺩﺍﺭ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ﻛﻐﲑﻫﺎ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ ﻣﻦ ﺇﻣﺎﻣﺔ ﻭﲨﻌﺔ ﻭﺧﻄﺒﺔ‪،‬ﻓﻬﻲ ﻭﻇﺎﺋﻒ ﺗﻜﻠﻴﻔﻴﺔ ﻻ ﻳﻘـﻮﻡ‬
‫‪‬ﺎ ﺃﻫﻞ ﺍﻟﱪﺯﺥ ﻻﻧﻘﻄﺎﻉ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻨﻬﻢ ﻭﺍﺷﺘﻐﺎﳍﻢ ﲟﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﻭﻣﻦ ﻓﻬﻢ ﻣﻦ ﻛﻼﻡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻪ ﺇﳕﺎ ﺗﻮﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ ‪ -‬ﻭﱂ ﻳﺘﻮﺳﻞ ﺑﺮﺳﻮﻝ ﺍﷲ
ﻷﻥ‬
‫ﺕ ﻓﻬﻤ‪‬ﻪ ﻭﻏﻠﺐ ﻋﻠﻴﻪ ﻭﳘﻪ ﻭﻧﺎﺩﻯ ﻋﻠﻰ ﻧﻔﺴﻪ ﲝﺎﻟـﺔ‬ ‫ﺍﻟﻌﺒﺎﺱ ﺣ ‪‬ﻲ ﻭﺍﻟﻨﱯ
ﻣﻴﺖ ‪ -‬ﻓﻘﺪ ﻣﺎ ‪‬‬
‫ﻇﺎﻫﺮﺓ ‪ -‬ﺃﻭ ﻋﺼﺒﻴﺔ ﻟﺮﺃﻳﻪ ﻗﺎﻫﺮﺓ‪،‬ﻓﺈﳕﺎ ﻋﻤﺮ ﱂ ﻳﺘﻮﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ ﺇﻻ ﻟﻘﺮﺍﺑﺘﻪ ﻣـﻦ ﺭﺳـﻮﻝ ﺍﷲ‬
‫
‪،‬ﺗﻠﻤﺢ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﻭﺇﻧﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ ﻓﺎﺳﻘﻨﺎ ‪ -‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻗﺪ ﺗﻮﺳ ﹶﻞ ﺑﺮﺳﻮﻝ‬
‫ﺍﷲ
ﻋﻠﻰ ﺃﺑﻠﻎ ﺍﻟﻮﺟﻮﻩ ‪.‬‬
‫ﻭﻗﺪ ﺑﻌ‪‬ﺪ ﻋﻦ ﺍﻟﺼﻮﺍﺏ ﻛﻞ ﺍﻟﺒﻌﺪ ﻣﻦ ﺭﻣﻰ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺸﺮﻙ ﺑﺴﺒﺐ ﺫﻟﻚ ﻣﻊ ﻗﻮﻟـﻪ ﲜـﻮﺍﺯ‬
‫ﺖ ‪ -‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻋﺘﻘـﺎﺩ‬
‫ﺍﻟﺘﻮﺳﻞ ﺑﺎﳊ ‪‬ﻲ‪،‬ﻓﺈﻥ ﺍﻟﺘﻮﺳ ﹶﻞ ﻟﻮ ﻛﺎﻥ ﺷﺮﻛﹰﺎ ﻣﺎ ﺟﺎﺯ ﺑﺎﳊ ‪‬ﻲ ﻭﻻ ﺍﳌﻴ ‪‬‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ ﻣﻦ ﻧﱯ ﺃﻭ ﻣﻠﻚ ﺃﻭ ﻭﱄ ﻫﻮ ﺷﺮﻙ ﻭﻛﻔﺮ ﻻ ﳚﻮﺯ ﻫﻨﺎ ﰲ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻓﻬﻞ ﲰﻌﺖ ﻣﻦ ﻳﻘﻮﻝ‪:‬ﺇﻥ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﻐﲑ ﺍﷲ ﺟﺎﺋﺰ ﺇﺫﺍ ﻛﺎﻥ ﺣﻴﹰﺎ ﺃﻣ‪‬ﺎ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻓﺸﺮ ‪‬ﻙ ‪.‬‬
‫ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﺍﲣﺎﺫ ﺍﳌﻌﻈﱠﻢ ﻭﺳﻴﻠ ﹲﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻮﻥ ﻋﺒﺎﺩ ﹰﺓ ﻟﻠﻮﺳﻴﻠﺔ ﺇﻻ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺃﻧـﻪ‬
‫ﺏ ﻛﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺷﺄ ﹸﻥ ﻋﺒ‪‬ﺎﺩ ﺍﻷﻭﺛﺎﻥ ﻣﻊ ﺃﻭﺛﺎ‪‬ﻢ‪،‬ﻓﺈﺫﺍ ﱂ ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﻓﻴﻪ ﻭﻛﺎﻥ ﻣﺄﻣﻮﺭﹰﺍ ﻣﻨﻪ‬‫ﺭ ‪‬‬
‫ﻋﺰ ﻭﺟﻞ ﺑﺎﲣﺎﺫﻩ ﻭﺳﻴﻠ ﹰﺔ‪،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻻﲣﺎ ﹸﺫ ﻋﺒﺎﺩﺓ ﻟﻶﻣ ِﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪.‬‬

‫‪١٣٠‬‬
‫‪ -٦‬ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺮﺳﺎﻝ ﺍﻟﺴﺎﺑﻖ ﻫﻮ ﰲ ﺩﻓﻊ ﺷﺒ ٍﻪ ﻓﻘﻂ‪،‬ﻭﺇﻻ ﻓﺎﻟـﺼﺤﺎﺑﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ‬
‫ﺗﻮﺳﻠﻮﺍ ﺑﺎﻟﻨﱯ
ﺑﻌﺪ ﺍﻧﺘﻘﺎﻟﻪ‪،‬ﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪،‬ﻭﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳌﺰﱐ ﻭﻋﺎﺋﺸﺔ ﻛﻤﺎ‬
‫ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﺗﻘﺪﻣﺖ ﺍﻷﺑﻴﺎﺕ ﺍﳌﺼﺮﺣﺔ ﺑﺎﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪.‬‬
‫ﰒ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻠﺒﻴﺐ ﺃ ﱠﻥ ﺍﳌﺘﻮﺳ‪‬ﻞ ﱂ ﻳﻄﻠﺐ ﻣﻦ ﺍﳌﻴﺖ ﺃﻭ ﺍﳊﻲ ﺷﻴﺌﹰﺎ‪،‬ﻭﺇﳕﺎ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﻼ ﺃﻱ ﻣﺘﻘﺮﺑﹰﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﺮﺍﻣﺔ ﻫﺬﺍ ﺍﳌﻴﺖ ﺃﻭ ﺍﳊـﻲ ﺃﻭ ﻋﻤﻠـﻪ ﺍﻟـﺼﺎﱀ ﺃﻭ ﳓـﻮ‬ ‫ﻓﻘﻂ ﻣﺘﻮﺳ ﹰ‬
‫ﺫﻟﻚ‪،‬ﻓﻬﻞ ﰲ ﻫﺬﺍ ﻭﳓﻮﻩ ﻋﺒﺎﺩﺓ ﻟﻠﻤﻴﺖ ﺃﻭ ﺗﺄﻟﻴﻪ ﻟﻪ‪،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍ‪‬ﺎﺯﻓﺔ ﻭﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺃﻋـﺮﺍﺽ‬
‫‪٣٥٢‬‬
‫ﺍﳌﺴﻠﻤﲔ ‪.‬ﺍﻫـ‬
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‫‪ - ٣٥٢‬ﺭﺍﺟﻊ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٨‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

‫‪١٣١‬‬
 ‫ﺍﻷﺩﻟ ﹸﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻮﺳﻞ ﺑﻪ
ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺚ ﺍﻷﻋﻤﻰ‬
‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻷﻭ ﹸﻝ‪ -‬ﺣﺪﻳ ﹸ‬
‫ﻱ‪،‬ﺛﻨﺎ ﹶﺃﺻ‪‬ـ‪‬ﺒ ﹸﻎ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺼ ِﺮ ‪‬‬‫ﺉ ﺍﹾﻟ ِﻤ ‪‬‬
‫ﰲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ﻟِﻠ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ) ‪ ( ٩٧١‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻃﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﻋِﻴﺴ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِﺮ ‪‬‬
‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎﺳِـ ِﻢ‪ ،‬ﻋ ‪‬ﻦ‬
‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬ ‫ﺐ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬ﻤ ﱢﻜ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺷﺒِﻴ ِ‬
‫ﺝ‪،‬ﺛﻨﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻭ ‪‬ﻫ ٍ‬
‫ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﻒ ‪‬ﺭﺿِـ ‪‬ﻲ‬ ‫ﻒ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻪ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﺨ ﹾﻄ ِﻤ ‪‬ﻲ‪،‬ﻋ‪ ‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ‬ ‫ﻒ ِﺇﻟﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬ ‫ﺨﺘ‪ِ‬ﻠ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻚ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋﹾﺜﻤ‪‬ـﺎ ﹸﻥ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﺸﻜﹶﺎ ﹶﺫِﻟ ‪‬‬ ‫ﻒ ﹶﻓ ‪‬‬ ‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ‪،‬ﻓﹶﹶﻠ ِﻘ ‪‬ﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﻟﹶﺎ ‪‬ﻳﻠﹾ‪‬ﺘ ِﻔ ‪‬‬
‫ﻚ‬
‫ﺼ ﱢﻞ ﻓِﻴ ِﻪ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻭﹸﻗ ِﻞ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﺳ‪‬ـﹶﺄﹸﻟ ‪‬‬
‫ﺠ ‪‬ﺪ‪،‬ﹶﻓ ‪‬‬
‫ﺴِ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺿ ﹾﺄ‪،‬ﹸﺛ ‪‬ﻢ ﺍﹾﺋ ِ‬
‫ﻀﹶﺄ ﹶﺓ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺖ ﺍﹾﻟﻤِﻴ ‪‬‬‫ﻒ‪:‬ﺍﹾﺋ ِ‬ ‫‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﻚ ﹶﻓ‪‬ﻴﻘﹾـﻀِﻲ ﻟِـﻲ‬ ‫ﻚ ِﺇﻟﹶـﻰ ‪‬ﺭﺑ‪‬ـ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺇﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ﺑِـ ‪‬‬‫ﻚ ِﺑ‪‬ﻨِﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺏ‬
‫ﺼ‪‬ﻨ ‪‬ﻊ ﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ﺑ‪‬ـﺎ ‪‬‬ ‫ﻚ‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﻓ ‪‬‬
‫ﺡ ‪‬ﻣ ‪‬ﻌ ‪‬‬‫ﻚ " ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺭ ‪‬ﻭ ‪‬‬ ‫ﺣ‪‬ﺎ ‪‬ﺟﺘِﻲ‪ ،‬ﻭ‪‬ﺗ ﹾﺬ ﹸﻛ ‪‬ﺮ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬
‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ‬‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻩ ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍ ‪‬‬‫‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬
‫ﺖ‬
‫ﻚ ؟ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﹶﻗﻀ‪‬ﺎﻫ‪‬ﺎ ﹶﻟ ‪‬ﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪:‬ﻣ‪‬ﺎ ﹶﻓ ِﻬﻤ‪‬ـ ‪‬‬‫ﺴ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬ ‫ﺴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱢﻄ‪‬ﻨ ِﻔ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺝ ﻣِـ ‪‬ﻦ‬ ‫ﺴ ﹾﻞ‪،‬ﹸﺛ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ ﹶﻓ ‪‬‬‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ﻛﹶﺎ ﹶﻥ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪:‬ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬‬ ‫ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬
‫ﻒ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﻙ ﺍﻟﱠﻠﻪ‪ ‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ ‪‬ﻲ ﻓِﻲ ﺣ‪‬ـﺎ ‪‬ﺟﺘِﻲ‬‫ِﻋ‪‬ﻨ ِﺪ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﹶﻓﹶﻠ ِﻘ ‪‬ﻲ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺕ‬
‫ﻚ‪ ،‬ﻭﹶﻟ ِﻜﻨ‪‬ﻲ ﺷ‪‬ـ ِﻬ ‪‬ﺪ ‪‬‬ ‫ﻒ‪:‬ﻣ‪‬ﺎ ﹶﻛِﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﻓِﻴـ ‪‬‬ ‫ﺖ ِﺇﹶﻟ ‪‬ﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﻛﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﻓِﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﺼِﺒ ‪‬ﺮ ؟ " ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ‬
‫ﺼ ِﺮ ِﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ":‬ﹶﺃ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺏ ‪‬ﺑ ‪‬‬‫ﺸﻜﹶﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺫﻫ‪‬ﺎ ‪‬‬‫ﺿﺮِﻳ ‪‬ﺮ ﹶﻓ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬‬
‫ﺿ ﹾﺄ‪،‬ﹸﺛ ‪‬ﻢ ﺻ‪‬ـ ﱢﻞ‬‫ﻀﹶﺄ ﹶﺓ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺖ ﺍﹾﻟﻤِﻴ ‪‬‬
‫ﺲ ﻟِﻲ ﻗﹶﺎِﺋ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺷ ‪‬ﻖ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ‪ ":‬ﺍﹾﺋ ِ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻒ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﺗ‪ ‬ﹶﻔ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮﺟ‪‬ـ ﹸﻞ‬ ‫ﺕ " ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﻉ ِﺑ ‪‬ﻬ ِﺬ ِﻩ ﺍﻟ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﺍ ِ‬
‫‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺩ ‪‬‬
‫ﻂ" ‪.‬‬ ‫ﺿ ‪‬ﺮ ‪‬ﺭ ﹶﻗ ﱡ‬
‫ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﺑ ِﻪ ‪‬‬
‫ﺚ ﹶﻓ ‪‬ﺮﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ‬
‫ﺤﺪِﻳ ِ‬
‫ﺡ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﻓِﻲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﻒ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬ﺧ‪‬ﺎﹶﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‬‫ﻒ ‪‬ﺭ ِ‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺑ‪ِ ‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﺨ ﹾﻄ ِﻤ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﺑ ِﻦ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ِﻦ ﺛﹶﺎِﺑ ٍ‬ ‫ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺱ‪،‬ﺛﻨﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹸﺔ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻲ ‪‬ﺟ ‪‬ﻌﻔﹶـ ٍﺮ‬ ‫ﺲ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬ﻌﻄﱠﺎ ‪‬ﺭ‪،‬ﺛﻨﺎ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﻓﹶﺎ ِﺭ ٍ‬ ‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ـﺎ ‪‬ﻩ‬
‫ﻒ‪ ،‬ﺭ ِ‬
‫ﺨ ﹾﻄ ِﻤ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﺑ ِﻦ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ ‪‬ﻤ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـﺪِﻳِﻨ ‪‬ﻲ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺭﻭ‪‬ﻯ ﺷ‪‬ـ ‪‬ﻌ‪‬ﺒ ﹸﺔ‪ ،‬ﻋ ‪‬ﻦ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﺍ ِﺀ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬

‫‪١٣٢‬‬
‫ﺡ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﻒ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋِﻠ ‪‬ﻲ‪ :‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫ﺚ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬
‫‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﺑ ِﻦ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ ‪‬ﻤ ﹶﺔ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬ﺣﺪِﻳ ﹶ‬
‫ﺡ‬
‫ﻒ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋِﻠ ‪‬ﻲ‪ :‬ﻭﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﻯ ‪‬ﺭ ‪‬ﻭ ‪‬‬ ‫ﺨ ﹾﻄ ِﻤ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻬ ٍﻞ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬ ‫ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ﺍﹾﻟ ‪‬‬
‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎﺳِـ ِﻢ ﻋ‪‬ـ ‪‬ﻦ‬ ‫‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ِﺇﻟﱠﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ِﻔ ﹶﻈ ‪‬ﻪ ﹶﻗﺎ ﹶﻝ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ‪ :‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ِﺇﻟﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟﺤ‪‬ـ ‪‬‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺪ ِﺭ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺤﻤ‪‬ـ ِﺪ‬ ‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻱ‪،‬ﺛﻨﺎ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻭ ِ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺍﻟﺪ‪‬ﻭ ِﺭ ‪‬‬ ‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﻕ‪،‬ﺛﻨﺎ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬ ‫ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ِﺇﻟﹶﻰ ‪‬ﻋﹾﺜﻤ‪‬ـﺎ ﹶﻥ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺪ ِﺭ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﺭ ِ‬
‫ﺡ ‪‬ﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﻗﹶـﺎ ﹶﻝ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍﻧِـ ‪‬ﻲ‬
‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ﺭ‪ ‬ﻭ ِ‬‫ﺚ ‪‬ﺷﺒِﻴ ِ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ِﻣﹾﺜ ﹶﻞ ‪‬ﺣﺪِﻳ ِ‬ ‫‪‬ﺭ ِ‬
‫ﺚ ‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ﻓﹶﺎ ِﺣﺸ‪‬ﺎ " ‪.‬‬ ‫ﺤﺪِﻳ ِ‬ ‫‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬ﻭ ِﻫ ‪‬ﻢ ‪‬ﻋ ‪‬ﻮ ﹲﻥ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺖ‪:‬ﻭﻗﺪ ﺗﻜﱠﻠﻢ ﺍﺑ ‪‬ﻦ ﻋﺪﻱ ﻋﻠﻰ ﺷﺒﻴﺐ ﺑﻦ ﺳﻌﻴﺪ ﻓﻘﺎﻝ‪ ":‬ﻭﻟﺸﺒﻴﺐ ﺑﻦ ﺳﻌﻴﺪ ﻧﺴﺨﺔ ﺍﻟﺰﻫﺮﻱ‬
‫ﻗﻠ ‪‬‬
‫ﻋﻨﺪﻩ ﻋﻦ ﻳﻮﻧﺲ ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪،‬ﻭﻫﻲ ﺃﺣﺎﺩﻳﺚ ﻣﺴﺘﻘﻴﻤﺔ ﻭﺣﺪﺙ ﻋﻨﻪ ﺍﺑﻦ ﻭﻫـﺐ ﺑﺄﺣﺎﺩﻳـﺚ‬
‫ﻣﻨﺎﻛﲑ ‪.‬ﻭﻟﻌﻞ ﺷﺒﻴﺒﺎ ﳌﺎ ﻗﺪﻡ ﻣﺼﺮ ﰱ ﲡﺎﺭﺗﻪ ﻛﺘﺐ ﻋﻨﻪ ﺍﺑﻦ ﻭﻫﺐ ﻣﻦ ﺣﻔﻈﻪ ﻓﻐﻠﻂ ﻭﻭﻫﻢ‪،‬ﻭﺃﺭﺟﻮ‬
‫‪٣٥٣‬‬
‫ﺃﻥ ﻻ ﻳﺘﻌﻤﺪ ﺍﻟﻜﺬﺏ‪،‬ﻭﺇﺫﺍ ﺣ ‪‬ﺪﺙ ﻋﻨﻪ ﺍﺑﻨﻪ ﺃﲪﺪ ﻓﻜﺄﻧﻪ ﺷﺒﻴﺐ ﺁﺧﺮ ـ ﻳﻌﲏ ﳚ ‪‬ﻮ ‪‬ﺩ "‪.‬‬
‫ﺝ ﲟﻦ‬
‫ﺖ‪:‬ﻭﲨﻴ ‪‬ﻊ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻪ‪،‬ﻓﻼ ﻳﻘﺒ ﹸﻞ ﻗﻮﻝ ﺍﺑﻦ ﻋﺪﻱ ﻓﻴﻪ‪،‬ﻷﻧﻪ ﳏﺠﻮ ‪‬‬
‫ﻗﻠ ‪‬‬
‫ﺳﺒﻘﻪ‪،‬ﻭﱂ ﻳﻌﺰ ﻷﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺗﻀﻌﻴ ﹶﻔﻪ‪،‬ﻓﲑ ‪‬ﺩ ﻗﻮﹸﻟﻪ‪،‬ﻫﺬﺍ ﻋﻠﻰ ﻓﺮﺽ ﺗﻔﺮﺩ ﺍﺑـﻦ‬
‫‪٣٥٤‬‬
‫ﻭﻫﺐ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‪ .‬ﻭﺇﻻ ﻓﻘﺪ ﺭﻭﻯ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻨﻪ ﺍﺑﻨﻪ ﺃﲪﺪ ﻓﺘﺴﻘﻂ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ‬
‫ﻭﻛﺬﻟﻚ ﳍﺎ ﺷﺎﻫﺪ ﻛﻤﺎ ﺑﲔ ﺍﻟﻄﱪﺍﱐ ﺃﻳـﻀﹰﺎ ‪ .‬ﻭﺭﺟﺎﻟـﻪ ﲨﻴﻌـﺎ ﺛﻘـﺎﺕ‪،‬ﻭﻟﻴﺲ ﻓـﻴﻬﻢ‬
‫ﺺ ﰲ ﳏ ﱢﻞ ﺍﻟﱰﺍﻉ‪،‬ﺣﻴﺚ ﻓﻬﻢ‬‫ﻣﺪﻟﺲ‪،‬ﻭﲰﻌﻮﺍ ﻣﻦ ﺑﻌﻀﻬﻢ ﻛﻤﺎ ﺗﺮﻯ‪،‬ﻓﺎﳊﺪﻳﺚ ﺻﺤﻴ ‪‬ﺢ‪،‬ﻭﻫﻮ ﻧ ‪‬‬
‫ﺍﻟﺮﺍﻭﻱ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻌﻤﻮﻡ‪،‬ﻭﻟﻴﺲ ﺧﺎﺻ‪‬ﺎ ﲝﻴﺎﺓ ﺍﻟﻨﱯ
ﺍﻟﺪﻧﻴﻮﻳﺔ ﻓﻘﻂ‪،‬ﻛﻤﺎ ﺯﻋﻢ ﺍﳌﺎﻧﻌﻮﻥ ‪.‬‬
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‫‪ - ٣٥٣‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ ‪ -‬ﺝ‪ / ٤‬ﺹ ‪(٣١‬‬

‫ﺐ ‪ ،‬ﻋ‪‬ـ ‪‬ﻦ‬ ‫‪ - ٣٥٤‬ﻓﻔﻲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﺑﺮﻗﻢ )‪ ( ٢٤١٧‬ﻗﺎﻝ ﺑﻌﺪ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ‪ :‬ﻭﻗﹶ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺷ‪‬ـﺒِﻴ ٍ‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺑ ِﻦ ﺷ‪‬ﺎﺫﹶﺍ ﹶﻥ ‪ ،‬ﹶﺃ‪‬ﻧ‪‬ﺒﹶﺄﻧ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌﻔﹶـ ِﺮ ﺑ‪‬ـ ِﻦ‬
‫ﺤ‪‬‬ ‫‪‬ﺳﻌِﻴ ٍﺪ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﺑﻄﹸﻮِﻟ ِﻪ ‪ .‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ ‪‬ﻋِﻠ ‪‬ﻲ ﺍﹾﻟ ‪‬‬
‫ﺤ ﹾﻘ‪‬ﺘﻬ‪‬ﺎ ِﺑ ِﻪ ﻓِـﻲ‬
‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ِﺑﻄﹸﻮِﻟ ِﻪ ‪ .‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ﹲﺓ ﹶﺃﹾﻟ ‪‬‬
‫ﺏ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺷﺒِﻴ ِ‬ ‫ﺩ‪ ‬ﺭ ‪‬ﺳ‪‬ﺘ ‪‬ﻮ‪‬ﻳ ِﻪ ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﲔ ‪ ،‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﻫﺸ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﺳ‪‬ﺘﻮ‪‬ﺍِﺋ ‪‬ﻲ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻬ ٍﻞ ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـ ِﻪ‬ ‫‪‬ﺷ ‪‬ﻬ ِﺮ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪‬ﺳ‪‬ﻨ ﹶﺔ ﹶﺃ ‪‬ﺭ‪‬ﺑ ٍﻊ ‪‬ﻭﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻌ ‪‬‬
‫ﻒ"‬ ‫ﻭﻫﻮ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍ‬

‫‪١٣٣‬‬
 ‫ﺚ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‬
‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺜﺎﱐ – ﺣﺪﻳ ﹸ‬
‫ﻂ ﻓِﻲ ‪‬ﺯﻣ‪‬ـ ِﻦ‬ ‫ﺤﹲ‬ ‫ﺱ ﹶﻗ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ﺍﻟﺪ‪‬ﺍ ِﺭ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻛﹶﺎ ﹶﻥ ﺧ‪‬ﺎ ِﺯ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺻ‪‬ﺎ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ِ‬
‫ﻚ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻫﹶﻠﻜﹸﻮﺍ‬
‫ﺴ ِﻖ ُﻷ ‪‬ﻣِﺘ ‪‬‬ ‫ﷲ ‪ ،‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﹶﻗ‪‬ﺒ ِﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺴ‪‬ﺘﻘِﻴﻤ‪‬ﻮ ﹶﻥ ‪‬ﻭﻗﹸـ ﹾﻞ‬ ‫ﺴﻼ ‪‬ﻡ ‪ ،‬ﻭﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻩ ﹶﺃ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓﹶﺄ ﹾﻗ ِﺮﹾﺋ ‪‬ﻪ ﺍﻟ ‪‬‬
‫‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ِﻡ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪:‬ﺍﹾﺋ ِ‬
‫ﺏ ﹶﻻ ﺁﻟﹸـﻮ‬‫ﺲ ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﹶﻓ‪‬ﺒﻜﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺲ ‪ ،‬ﻋﹶﻠﻴ‪‬ﻚ ﺍﹾﻟ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ‪ :‬ﻋﹶﻠﻴ‪‬ﻚ ﺍﹾﻟ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺠﺰ‪‬ﺕ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ"‬ ‫ﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺏ ؛ ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺭﺟ‪‬ـ ﹲﻞ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﻂ ﻓِﻲ ‪‬ﺯﻣ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤﹲ‬ ‫ﺱ ﹶﻗ ‪‬‬‫ﺏ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺻ‪‬ﺎ ‪‬‬‫ﻭﰲ ﻭﺭﻭﺍﻳﺔ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻚ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻫﹶﻠﻜﹸﻮﺍ ؛ ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬
‫ﺴ ِﻖ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟﹸﺄ ‪‬ﻣﺘِ ‪‬‬
‫ِﺇﻟﹶﻰ ﹶﻗ‪‬ﺒ ِﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ‬
‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ‪ .‬ﻭﹸﻗ ﹾﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ ،‬ﻭﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻩ ﹶﺃ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓﹶﺄ ﹾﻗ ِﺮﹾﺋ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ
ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ِﻡ ؛ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﺋ ِ‬
‫‪٣٥٥‬‬
‫ﺲ ‪ .‬ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﻓ‪‬ﺒﻜﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪.:‬‬ ‫ﺲ ﺍﹾﻟ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺍﹾﻟ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻗﻠﺖ‪:‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻻ ﻣﻄﻌﻦ ﻓﻴﻪ‪،‬ﻭﻗﺪ ﺻﺤﺤﻪ ﺍﳊﺎﻓﻈﺎﻥ ﺍﺑـﻦ ﻛﺜﲑ‪،‬ﻭﺍﳊـﺎﻓﻆ ﺍﺑـﻦ‬
‫‪٣٥٦‬‬
‫ﺣﺠﺮ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻱ‬
‫ﺴﻤ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻚ ﺍﻟـﺪ‪‬ﺍ ِﺭ ‪‬‬‫ﺻﺤِﻴﺢ ِﻣ ‪‬ﻦ ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﺃﺑِﻲ ﺻ‪‬ﺎﻟِﺢ ﺍﻟ ‪‬‬‫‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ِﺍ‪‬ﺑﻦ ﹶﺃﺑِﻲ ‪‬ﺷ‪‬ﻴﺒ‪‬ﺔ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﺏ ﺍﻟﻨ‪‬ﺎﺱ ﹶﻗﺤ‪‬ﻂ ﻓِﻲ ‪‬ﺯﻣ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺮ ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺭﺟ‪‬ﻞ ِﺇﻟﹶﻰ ﹶﻗﺒ‪‬ﺮ‬ ‫‪ -‬ﻭﻛﹶﺎ ﹶﻥ ﺧ‪‬ﺎﺯِﻥ ‪‬ﻋﻤ‪‬ﺮ ‪ -‬ﻗﹶﺎ ﹶﻝ " ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﺴ ِﻖ ِﻟﹸﺄ ‪‬ﻣﺘِﻚ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻫﹶﻠﻜﹸﻮﺍ‪،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ـﺎﻡ‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ ِﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺤﺪِﻳﺚ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺭﻭ‪‬ﻯ ﺳ‪‬ﻴ‪‬ﻒ ﻓِﻲ ﺍﹾﻟ ﹸﻔﺘ‪‬ﻮﺡ ﹶﺃ ﱠﻥ ﺍﻟﱠـﺬِﻱ ‪‬ﺭﺃﹶﻯ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ـﺎﻡ‬ ‫ﺖ ‪‬ﻋﻤ‪‬ﺮ " ﺍﹾﻟ ‪‬‬
‫ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ِ:‬ﺍﹾﺋ ِ‬
‫ﺼﺤ‪‬ﺎﺑ‪‬ﺔ‪ ،‬ﻭ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ِﺑ ‪‬ﻬﺬﹶﺍ ﹸﻛﻠﹼﻪ ‪‬ﻣ‪‬ﻨﺎ ‪‬ﺳﺒ‪‬ﺔ ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺔ‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﺬﻛﹸﻮﺭ ‪‬ﻫ ‪‬ﻮ ِﺑﻠﹶﺎﻝ ﺑ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎﺭِﺙ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰِﻧ ‪‬ﻲ ﹶﺃﺣ‪‬ﺪ ﺍﻟ ‪‬‬
‫‪٣٥٧‬‬
‫ﺻ ِﻞ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻘﺼ‪‬ﺔ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻭﺍﹶﻟﻠﱠﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻓﱢﻖ ‪.‬‬
‫ِﻟﹶﺄ ‪‬‬

‫‪ - ٣٥٥‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ ﺑﺮﻗﻢ)‪ ( ٢٩٧٤‬ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔﺝ‪ / ١٢‬ﺹ ‪(٣٢٦٦٥ )(٣٠‬‬
‫‪ - ٣٥٦‬ﺍﻧﻈﺮ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪ ، (١٠١/٧‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (٤٩٥/٢‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺟﺎﻣﻊ ﺍﳌﺴﺎﻧﻴﺪ ‪ -‬ﻣـﺴﻨﺪ‬
‫ﻋﻤﺮ ‪:(٢٢٣/١) -‬ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ ﻗﻮﻱ‪.‬‬
‫‪ - ٣٥٧‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪ -‬ﺝ‪ / ٣‬ﺹ ‪(٤٤١‬‬

‫‪١٣٤‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻷﻟﺒﺎﱐ ﺭﺩ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻷ‪‬ﺎ ﺗﻨﺴﻒ ﻣﺎ ﻳﻘـﻮﻝ ﺑـﻪ ﻣـﻦ ﻋـﺪﻡ ﺟـﻮﺍﺯ‬
‫ﺍﻟﺘﻮﺳﻞ‪،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﻋﺪﻡ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺼﺤﺔ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻷﻥ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻏﲑ ﻣﻌﺮﻭﻑ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻀﺒﻂ‬
‫ﻭﻫﺬﺍﻥ ﺷﺮﻃﺎﻥ ﺃﺳﺎﺳﻴﺎﻥ ﰲ ﻛﻞ ﺳﻨﺪ ﺻﺤﻴﺢ ﻛﻤﺎ ﺗﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﳌﺼﻄﻠﺢ ﻭﻗﺪ ﺃﻭﺭﺩﻩ‬
‫ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ) ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ( ﻭﱂ ﻳﺬﻛﺮ ﺭﺍﻭﻳﺎ ﻋﻨﻪ ﻏﲑ ﺃﰊ ﺻﺎﱀ ﻫـﺬﺍ ﻓﻔﻴـﻪ‬
‫ﺇﺷﻌﺎﺭ ﺑﺄﻧﻪ ﳎﻬﻮﻝ ﻭﻳﺆﻳﺪﻩ ﺃﻥ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻧﻔﺴﻪ ‪ -‬ﻣﻊ ﺳﻌﺔ ﺣﻔﻈﻪ ﻭﺍﻃﻼﻋـﻪ ‪ -‬ﱂ‬
‫ﳛﻚ ﻓﻴﻪ ﺗﻮﺛﻴﻘﺎ ﻓﺒﻘﻲ ﻋﻠﻰ ﺍﳉﻬﺎﻟﺔ‪.‬‬
‫ﻭﻻ ﻳﻨﺎﰲ ﻫﺬﺍ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ) ‪ . . .‬ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﻭﺭﺍﻳﺔ ﺃﰊ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ‪. . .‬‬
‫( ﻷﻧﻨﺎ ﻧﻘﻮﻝ‪:‬ﺇﻧﻪ ﻟﻴﺲ ﻧﺼﺎ ﰲ ﺗﺼﺤﻴﺢ ﲨﻴﻊ ﺍﻟﺴﻨﺪ ﺑﻞ ﺇﱃ ﺃﰊ ﺻﺎﱀ ﻓﻘﻂ ﻭﻟﻮﻻ ﺫﻟﻚ‬
‫ﳌﺎ ﺍﺑﺘﺪﺃ ﻫﻮ ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﻋﻨﺪ ﺃﰊ ﺻﺎﱀ ﻭﻟﻘﺎﻝ ﺭﺃﺳﺎ‪ ):‬ﻋﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ‪ . . .‬ﻭﺇﺳـﻨﺎﺩﻩ‬
‫ﺻﺤﻴﺢ ( ﻭﻟﻜﻨﻪ ﺗﻌﻤﺪ ﺫﻟﻚ ﻟﻴﻠﻔﺖ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﻥ ﻫﺎﻫﻨﺎ ﺷﻴﺌﺎ ﻳﻨﺒﻐﻲ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﻭﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺇﳕﺎ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻷﺳﺒﺎﺏ ﻣﻨﻬﺎ‪:‬ﺃ‪‬ﻢ ﻗﺪ ﻻ ﳛﻀﺮﻫﻢ ﺗﺮﲨﺔ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻓﻼ ﻳﺴﺘﺠﻴﺰﻭﻥ‬
‫ﻷﻧﻔﺴﻬﻢ ﺣﺬﻑ ﺍﻟﺴﻨﺪ ﻛﻠﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﻳﻬﺎﻡ ﺻﺤﺘﻪ ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﺑـﻞ‬
‫ﻳﻮﺭﺩﻭﻥ ﻣﻨﻪ ﻣﺎ ﻓﻴﻪ ﻣﻮﺿﻊ ﻟﻠﻨﻈﺮ ﻓﻴﻪ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﺍﳊﺎﻓﻆ ﺭﲪـﻪ ﺍﷲ ﻫﻨـﺎ‬
‫ﻭﻛﺄﻧﻪ ﻳﺸﲑ ﺇﱃ ﺗﻔﺮﺩ ﺃﰊ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ﻋﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻛﻤﺎ ﺳﺒﻖ ﻧﻘﻠﻪ ﻋﻦ ﺍﺑـﻦ ﺃﰊ‬
‫ﺣﺎﰎ ﻭﻫﻮ ﳛﻴﻞ ﺑﺬﻟﻚ ﺇﱃ ﻭﺟﻮﺏ ﺍﻟﺘﺜﺒﺖ ﻣﻦ ﺣﺎﻝ ﻣﺎﻟﻚ ﻫﺬﺍ ﺃﻭ ﻳﺸﲑ ﺇﱃ ﺟﻬﺎﻟﺘـﻪ ‪.‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﻫﺬﺍ ﻋﻠﻢ ﺩﻗﻴﻖ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻣﺎﺭﺱ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻭﻳﺆﻳﺪ ﻣﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ‬
‫ﺃﻥ ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ ﺃﻭﺭﺩ ﰲ ) ﺍﻟﺘﺮﻏﻴﺐ ( ﻗﺼﺔ ﺃﺧﺮﻯ ﻣﻦ ﺭﻭﺍﻳﺔ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻋﻦ ﻋﻤﺮ‬
‫ﰒ ﻗﺎﻝ‪ ):‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﺭﻭﺍﺗﻪ ﺇﱃ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺛﻘﺎﺕ ﻣـﺸﻬﻮﺭﻭﻥ ﻭﻣﺎﻟـﻚ‬
‫ﺍﻟﺪﺍﺭ ﻻ ﺃﻋﺮﻓﻪ ( ‪ .‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ) ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ( ﻭﻗﺪ ﻏﻔـﻞ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺤﻘﻴﻖ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﺍﻟﺘﻮﺻﻞ ( ﻓﺎﻏﺘﺮ ﺑﻈﺎﻫﺮ ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﻭﺻﺮﺡ ﺑﺄﻥ ﺍﳊﺪﻳﺚ‬
‫ﺻﺤﻴﺢ ﻭﲣﻠﺺ ﻣﻨﻪ ﺑﻘﻮﻟﻪ‪ ):‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺳﻮﻯ‪:‬ﺟﺎﺀ ﺭﺟﻞ‪ ( .‬ﻭﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﻭﺍﻳـﺔ‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﺴﻤﻴﺔ ﺍﻟﺮﺟﻞ ﺑﺒﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﻓﻴﻬﺎ ﺳﻴﻒ ﻭﻗﺪ ﻋﺮﻓﺖ ﺣﺎﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻓﺎﺋﺪﺓ‬
‫ﻛﱪﻯ ﻓﻴﻪ ﺑﻞ ﺍﻷﺛﺮ ﺿﻌﻴﻒ ﻣﻦ ﺃﺻﻠﻪ ﳉﻬﺎﻟﺔ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ‪.‬‬

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‫ﺍﻟﺜﺎﱐ‪:‬ﺃ‪‬ﺎ ﳐﺎﻟﻔﺔ ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﺳﺘﺤﺒﺎﺏ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻻﺳـﺘﱰﺍﻝ‬
‫ﺍﻟﻐﻴﺚ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻛﻤﺎ ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻭﺃﺧﺬ ﺑﻪ ﲨﺎﻫﲑ ﺍﻷﺋﻤﺔ ﺑﻞ ﻫـﻲ‬
‫ﳐﺎﻟﻔﺔ ﳌﺎ ﺃﻓﺎﺩﺗﻪ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ﰲ ﺳـﻮﺭﺓ ﻧـﻮﺡ‪":‬‬
‫ﺴﻤ‪‬ﺎ َﺀ ‪‬ﻋﻠﹶـ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻣِـ ‪‬ﺪﺭ‪‬ﺍﺭ‪‬ﺍ )‪(١١‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻏﻔﱠـﺎﺭ‪‬ﺍ )‪ (١٠‬ﻳ ‪‬ﺮﺳِـ ِﻞ ﺍﻟـ ‪‬‬
‫]ﻧﻮﺡ‪ " [١١-١٠/‬ﻭﻫﺬﺍ ﻣﺎ ﻓﻌﻠﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺣﲔ ﺍﺳﺘﺴﻘﻰ ﻭﺗﻮﺳـﻞ ﺑـﺪﻋﺎﺀ‬
‫ﺍﻟﻌﺒﺎﺱ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺓ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﻠﻤﺎ ﺃﺻﺎ‪‬ﻢ ﺍﻟﻘﺤـﻂ ﺃﻥ‬
‫ﻳﺼﱡﻠﻮﺍ ﻭﻳﺪﻋﻮﺍ ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﻄﻠﻘﺎ ﺃﻧﻪ ﺍﻟﺘﺠﺄ ﺇﱃ ﻗﱪ ﺍﻟﻨﱯ
ﻭﻃﻠﺐ ﻣﻨـﻪ‬
‫ﺍﻟﺪﻋﺎﺀ ﻟﻠﺴﻘﻴﺎ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻋﺎ ﻟﻔﻌﻠﻮﻩ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﺈﺫﺍ ﱂ ﻳﻔﻌﻠﻮﻩ ﺩﻝ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺔ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺼﺔ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪:‬ﻫﺐ ﺃﻥ ﺍﻟﻘﺼﺔ ﺻﺤﻴﺤﺔ ﻓﻼ ﺣﺠﺔ ﻓﻴﻬﺎ ﻷﻥ ﻣﺪﺍﺭﻫﺎ ﻋﻠﻰ ﺭﺟﻞ ﱂ ﻳﺴﻢ ﻓﻬﻮ‬
‫ﳎﻬﻮﻝ ﺃﻳﻀﺎ ﻭﺗﺴﻤﻴﺘﻪ ﺑﻼﻻ ﰲ ﺭﻭﺍﻳﺔ ﺳﻴﻒ ﻻ ﻳﺴﺎﻭﻱ ﺷﻴﺌﺎ ﻷﻥ ﺳﻴﻔﺎ ﻫﺬﺍ ‪ -‬ﻭﻫﻮ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﺍﻟﺘﻤﻴﻤﻲ ‪ -‬ﻣﺘﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻪ ﻋﻨﺪ ﺍﳌﺘﺤﺪﺛﲔ ﺑﻞ ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻴـﻪ‪ ):‬ﻳـﺮﻭﻱ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺍﻷﺛﺒﺎﺕ ﻭﻗﺎﻟﻮﺍ‪:‬ﺇﻧﻪ ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ ( ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ﻻ ﺗﻘﺒﻞ‬
‫‪٣٥٨‬‬
‫ﺭﻭﺍﻳﺘﻪ ﻭﻻ ﻛﺮﺍﻣﺔ ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺍﳌﺨﺎﻟﻔﺔ‬
‫ﻭﺃﻋﱠﻠﻬﺎ ﻏﲑﻩ ﺑﺄﻥ ﺍﻷﻋﻤﺶ ﻣﺪﻟﺲ‪،‬ﻭﱂ ﻳﺼﺮﺡ ﺑﺎﻟﺴﻤﺎﻉ ‪.‬‬
‫ﺖ‪:‬ﻭﺧﻼﺻ ﹸﺔ ﻫﺬﻩ ﺍﻟﻄﻌﻮﻥ ﻫﻲ‪:‬‬
‫ﻗﻠ ‪‬‬
‫‪ -١‬ﺍﻷﻋﻤﺶ ﻣﺪﻟﺲ‪،‬ﻭﱂ ﻳﺼﺮﺡ ﺑﺎﻟﺴﻤﺎﻉ ‪.‬‬
‫‪ -٢‬ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪:‬ﳎﻬﻮﻝ ‪.‬‬
‫‪ -٣‬ﻣﻈﻨﺔ ﺍﻧﻘﻄﺎﻉ ﺑﲔ ﺃﰊ ﺻﺎﱀ ﻭﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ‪.‬‬
‫‪ -٤‬ﺇﻥ ﺻﺤﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻼ ﺣﺠﺔ ﻓﻴﻬﺎ ﻷﻥ ﻣﺪﺍﺭﻫﺎ ﻋﻠﻰ ﺭﺟﻞ ﱂ ﻳﺴﻢ ﻭﺗـﺴﻤﻴﺘﻪ ﺑـﻼ ﹰﻻ ﰲ‬
‫ﺭﻭﺍﻳﺔ ﺳﻴﻒ ﻻ ﻳﺴﺎﻭﻱ ﺷﻴﺌﹰﺎ‪،‬ﻷﻥ ﺳﻴﻔﹰﺎ ﻣﺘﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻪ‬

‫‪ - ٣٥٨‬ﺍﻟﺘﻮﺳﻞ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (١٢٠‬ﻓﻤﺎ ﺑﻌﺪ ﻭﺍﻧﻈﺮ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳـﻼﻣﻴﺔ ‪ -‬ﺝ‪ / ٨‬ﺹ ‪ (٦٩٠٧‬ﺭﻗـﻢ ﺍﻟﻔﺘـﻮﻯ‬
‫‪ ٥٨٣١١‬ﺎﻓﺖ ﻗﺼﺔ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺗﻰ ﻗﱪ ﺍﻟﻨﱯ ﻭﻗﺎﻝ ﺍﺳﺘﺴﻖ ﻷﻣﺘﻚ ‪-‬ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ‪ ١٥:‬ﺫﻭ ﺍﳊﺠﺔ ‪١٤٢٥‬‬

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‫‪ -٥‬ﺗﻔﺮﺩ ﻣﺎﻟﻚ ﺍ‪‬ﻬﻮﻝ ‪ -‬ﰲ ﻇﻨﻬﻢ ‪ -‬ﺭﻏﻢ ﻋﻈﻢ ﺍﳊﺎﺩﺛﺔ ﻭﺷﺪﺓ ﻭﻗﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺇﺫ ﻫـﻢ‬
‫ﰲ ﻛﺮﺏ‪،‬ﻋﻦ ﺳﺒﺐ ﻳﻔﻚ ﻫﺬﻩ ﺍﻷﺯﻣﺔ ﳑﺎ ﺗﺘﺪﺍﻋﻰ ﺍﳍﻤﻢ ﻋﻠﻰ ﻧﻘﻠﻪ‪،‬ﻓﺈﺫﺍ ﱂ ﻳﻨﻘﻠﻮﻩ ﺩ ﱠﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻷﻣﺮ ﱂ ﻳﻜﻦ ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ‪،‬ﻓﻠﻌﻠﻪ ﻇﻨﻪ ﻇﻨﹰﺎ ‪.‬‬
‫ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﻣﻦ ﺿﻌ‪‬ﻒ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‬
‫ﺲ ﺍﻷﻋﻤﺶ‪:‬‬
‫ﺃﻣ‪‬ﺎ ﻋﻦ ﺍﻟﻌﻠﺔ ﺍﻷﻭﱃ‪:‬ﻭﻫﻲ ﺗﺪﻟﻴ ‪‬‬
‫ﺴﻤﺎﻉ ﺃﻭ ﱂ ﻳـﺼﺮﺡ‬
‫ﻓﺈﻥ ﺍﻷﻋﻤﺶ ﻭﺇﻥ ﻛﺎﻥ ﻣﺪﻟﺴﹰﺎ ﺇﻻ ﺃﻥ ﺣﺪﻳﺜﻪ ﻫﻨﺎ ﻣﻘﺒﻮﻝ ﺻﺮﺡ ﺑﺎﻟـ ‪‬‬
‫ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﻭﻫﻮ ﺃﻥ ﺍﻷﻋﻤﺶ ﻣﺬﻛﻮﺭ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺪﱢﻟﺴﲔ‪،‬ﻭﻫﻢ ﻣﻦ ﺍﺣﺘﻤـﻞ ﺍﻷﺋﻤـﺔ‬
‫ﺣﺪﻳﺜﻬﻢ ﻭﺃﺧﺮﺟﻮﺍ ﳍﻢ ﰲ ﺍﻟﺼﺤﻴﺢ ﻹﻣﺎﻣﺘﻬﻢ‪،‬ﻭﻗﻠﺔ ﺗﺪﻟﻴﺴﻬﻢ ﰲ ﺟﻨﺐ ﻣﺎ ﺭﻭﻭﺍ‪،‬ﻓـﺎﻷﻋﻤﺶ‬
‫ﺣﺪﻳﺜﻪ ﻣﻘﺒﻮ ﹲﻝ ﺻﺮﺡ ﺑﺎﻟﺴﻤﺎﻉ ﺃﻭ ﱂ ﻳﺼﺮﺡ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪:‬ﻭﻫﻮ ﻭﺇﻥ ﱂ ﻧﻘﺒﻞ ﻣﻦ ﺣﺪﻳﺜﻪ ﺇﻻ ﻣﺎ ﺻﺮﺡ ﻓﻴﻪ ﺑﺎﻟﺴﻤﺎﻉ ﻛﺄﻫﻞ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜـﺔ ﻭﻣـﺎ‬
‫ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﳌﺪﻟﺴﲔ ﻓﺤﺪﻳﺜﻪ ﻫﻨﺎ ﻣﻘﺒﻮﻝ ﻷﻧﻪ ﻳﺮﻭﻱ ﻋﻦ ﺃﰊ ﺻﺎﱀ ﻭﻫﻮ ﺫﻛﻮﺍﻥ ﺍﻟﺴﻤﺎﻥ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ "ﺍﳌﻴﺰﺍﻥ"‪:‬ﻣﱴ ﻗﺎﻝ )ﺃﻱ ﺍﻷﻋﻤﺶ( "ﻋﻦ" ﺗﻄﺮﻕ ﺇﻟﻴﻪ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺘـﺪﻟﻴﺲ ﺇﻻ ﰲ‬
‫ﺷﻴﻮﺥ ﻟﻪ ﺃﻛﺜﺮ ﻋﻨﻬﻢ‪:‬ﻛﺈﺑﺮﺍﻫﻴﻢ ﻭﺍﺑﻦ ﺃﰊ ﻭﺍﺋﻞ‪،‬ﻭﺃﰊ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ‪،‬ﻓﺈﻥ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺼﻨﻒ‬
‫ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ ‪. ٣٥٩".‬‬
‫ﻭ‪‬ﺬﺍ ﺗﺴﻘﻂ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺍﻟﺜﺎﻧﻴﺔ‪:‬ﻭﻫﻲ ﻇﻨﻬﻢ ﺟﻬﺎﻟﺔ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺍﻟﺜﻘﺔ ﺍﳌﺨﻀﺮﻡ‪،‬ﱂ ﻳﺮﻭ ﻋﻨﻪ ﻏﲑ ﻭﺍﺣﺪ ‪..‬‬
‫ﻗﻠﺖ‪:‬ﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻋﺪﻡ ﲢﺮﻳﻪ ﻟﻠﺘﺄﻛﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺍﻭﻱ ﺭﻭﻯ ﻋﻨﻪ ﺍﺛﻨﺎﻥ ﻓﺄﻛﺜﺮ ﺃﻡ ﻻ‪،‬ﻭﺭﺟﻮﻋﻪ‬
‫ﻟﻠﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻴﺲ ﺩﻟﻴﻼ ﻛﺎﻓﻴﺎ ﳍﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‪،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﺑﻦ ﺃﰊ ﺣـﺎﰎ‬
‫ﺭﲪﻪ ﺍﷲ ﱂ ﻳﻘﻞ ﺑﺄﱐ ﺳﻮﻑ ﺃﺫﻛﺮ ﲨﻴﻊ ﻣﻦ ﺭﻭﻯ ﻋﻦ ﺍﻟﺸﺨﺺ‪،‬ﺣﱴ ﻧﻠﺰﻣﻪ ﺑﺬﻟﻚ‪،‬ﻭﻫﺐ ﺃﻧﻪ‬
‫ﻗﺪ ﺍﺷﺘﺮﻁ ﻫﺬﺍ ﺍﻟﺸﺮﻁ‪،‬ﻓﻬﻮ ﺷﺮﻁ ﺑﻌﻴﺪ ﺍﳌﻨﺎﻝ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪،‬ﻓﻤﻌﺮﻓﺔ ﲨﻴﻊ ﺍﻟـﺮﻭﺍﺓ ﻋـﻦ‬
‫ﺷﺨﺺ ﻣﺎ ﺻﻌﺐ ﺟﺪ‪‬ﺍ‪،‬ﻟﺘﻔﺮﻕ ﺍﶈﺪﺛﲔ ﰲ ﺍﻷﻣﺼﺎﺭ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﺼﲔ ﺇﱃ ﺣﺪﻭﺩ ﻓﺮﻧـﺴﺎ ﰲ‬

‫‪(٢٢٤/٢) - ٣٥٩‬‬

‫‪١٣٧‬‬
‫ﺍﻷﻧﺪﻟﺲ‪،‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺰﻱ ﺃﻥ ﻳﺴﲑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ – ﻭﻫﻮ ﻣﺘﺄﺧﺮ ﻋﻦ ﻋﺼﺮ ﺍﺑﻦ‬
‫ﺃﰊ ﺣﺎﰎ – ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﻧ ‪‬ﺪ ﻋﻨﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‪،‬ﳑﺎ ﺟﻌﻞ ﻃﻼﺑﻪ ﻭﻏﲑﻫﻢ ﻳـﺴﺘﺪﺭﻛﻮﻥ‬
‫ﻋﻠﻴﻪ‪،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻣﻀﻰ ﻗﺴﻄﺎ ﻛﺒﲑﺍ ﻣﻦ ﻋﻤﺮﻩ ﰲ ﲨﻊ ﺭﻭﺍﺓ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻓﻘﻂ‪،‬ﻓﻜﻴﻒ ﺑﻜﻞ‬
‫ﺍﻟﺮﻭﺍﺓ ؟‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺛﻘﺔ‪،‬ﻭﻓﻮﻕ ﺍﻟﺜﻘﺔ‪،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪،‬ﺃﺛﲎ ﻋﻠﻴﻪ ﲨﻊ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪.‬‬
‫ﻭﻟﻨﺎ ﰲ ﺑﻴﺎﻥ ﺫﻟﻚ ﻣﺴﺎﻟﻚ‪:‬‬
‫ﺍﳌﺴﻠﻚ ﺍﻷﻭﻝ ‪ -‬ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻫﻮ ﻣﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ ﻣﻮﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪،‬ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ‬
‫ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﰲ "ﺍﻹﺻﺎﺑﺔ"ﻭﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻓﻴﻬﻢ ) ﻣﻦ ﻛﺎﻥ ﰲ ﻋﻬﺪ ﺍﻟـﻨﱯ
ﻭﳝﻜﻨـﻪ ﺃﻥ‬
‫ﻼ ﺃﻭ ﻣﺮﺍﻫﻘﹰﺎ ﺃﻭ ﳑﻴﺰﹰﺍ‪(.‬‬
‫ﻳﺴﻤﻊ ﻣﻨﻪ ﻭﱂ ﻳﻨﻘﻞ ﺃﻧﻪ ﲰﻊ ﻣﻨﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻭﻗﺎﻝ‪:‬ﻣﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ‪:‬ﻣﻮﱃ ﻋﻤﺮ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻟﻪ ﺇﺩﺭﺍﻙ ﻭﲰﻊ ﻣﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﺍﻟﺼﺪﻳﻖ ﻭﺭﻭﻯ ﻋﻦ ﺍﻟﺸﻴﺨﲔ ﻭﻣﻌﺎﺫ ﻭﺃﰊ ﻋﺒﻴﺪﺓ‪.‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ﻭﺍﺑﻨﺎﻩ‪:‬ﻋﻮﻥ‪ ٣٦٠‬ﻭﻋﺒﺪ ﺍﷲ ﺍﺑﻨﺎ ﻣﺎﻟﻚ‪.‬‬
‫ﰒ ﺫﻛﺮ ﺑﻌﺪ ﻛﻼﻡ ﰲ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ‪:‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻳﺮﺑﻮﻉ ﺍﻟﺜﻘﺔ ‪.٣٦١‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪:‬ﻭﻻﻩ ﻋﻤﺮ ﻛﻴﻠﺔ ﻋﻴﺎﻝ ﻋﻤﺮ ﻓﻠﻤﺎ ﻗﺪﻡ ﻋﺜﻤﺎﻥ ﻭﻻﻩ ﺍﻟﻘﺴﻢ ﻓـﺴ ‪‬ﻤ ‪‬ﻲ ﻣﺎﻟـﻚ‬
‫ﺍﻟﺪﺍﺭ‪.‬‬
‫‪٣٦٢‬‬
‫ﻭﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪:‬ﻛﺎﻥ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺧﺎﺯﻧﹰﺎ ﻟﻌﻤﺮ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﰲ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪،‬ﻭﻗﺎﻝ‪:‬ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻣﻮﱃ ﻋﻤـﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ‪،‬ﻭﻗﺪ ﺍﻧﺘﻤﻮﺍ ﺇﱃ ﺟﺒﻼﻥ ﻣﻦ ﲪﲑ‪،‬ﻭﺭﻭﻯ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻋـﻦ ﺃﰊ ﺑﻜـﺮ ﺍﻟـﺼﺪﻳﻖ‬
‫ﻭﻋﻤﺮ‪،‬ﺭﲪﻬﻤﺎ ﺍﷲ‪،‬ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ‪،‬ﻭﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ‪ .‬ﺍﻫـ‪. ٣٦٣‬‬

‫‪ - ٣٦٠‬ﺣﺪﻳﺜﻪ ﻋﻨﻪ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ‪ ، (٣٢/٢‬ﻭﺍﳊﻠﻴﺔ ‪ ،‬ﻭﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺪﺍﺭ ﺧﺎﺯﻧﹰﺎ ﻟﻌﻤﺮ ‪ .‬ﺍﻫـ ‪.‬‬
‫‪ - ٣٦١‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ‪ ( ١٦٤٧٦‬ﻭ‪‬ﺬﻳﺐ ﺍﻵﺛﺎﺭ ) ‪(١٥٧‬‬
‫‪- ٣٦٢‬ﺍﻹﺻﺎﺑﺔ )‪(٤٨٤/٣‬‬
‫‪ - ٣٦٣‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ ‪ -‬ﺝ‪ / ٥‬ﺹ ‪(١٢‬‬

‫‪١٣٨‬‬
‫ﻭﺃﺟﺎﺩ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳋﻠﻴﻠﻲ ﻓﻘﺎﻝ ﰲ ﺍﻹﺭﺷﺎﺩ‪:‬ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻣﻮﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ‬
‫‪٣٦٤‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺗﺎﺑﻌﻲ ﻗﺪﱘ‪،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪،‬ﺃﺛﲎ ﻋﻠﻴﻪ ﺍﻟﺘﺎﺑﻌﻮﻥ ‪ .‬ﺍﻫـ‬
‫ﻭﰲ ﺛﻘﺎﺕ ﺍﺑﻦ ﺣﺒﺎﻥ " ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻳﺮﻭﻯ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ ﺭﺃﻳﺖ ﻋﻤﺮ ﻣﺴﺘﻠﻘﻴﺎ‬
‫ﰲ ﺍﳌﺴﺠﺪ ﻭﺍﺿﻌﺎ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﻋﻠﻰ ﺍﻷﺧﺮﻯ" ‪.٣٦٥‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ "‪..٣٦٦‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺨﺎﺭﻱ " ﻣﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﺪﺍﺭ ﺃﻥ ﻋﻤﺮ ﻗﺎﻝ ﰲ ﻗﺤﻂ ﻳﺎ ﺭﺏ ﻻ ﺁﻟﻮ ﺇﻻ ﻣـﺎ‬
‫‪٣٦٧‬‬
‫ﻋﺠﺰﺕ ﻋﻨﻪ ﻗﺎﻟﻪ ﻋﻠﻲ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺧﺎﺯﻡ ﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ"‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻻﺑﻦ ﻋﺴﺎﻛﺮ " ﻣﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ ﺍﳌﻌﺮﻭﻑ ﲟﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺍﳌﺪﱐ ﻣﻮﱃ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻳﻘﺎﻝ ﺍﳉﺒﻼﱐ ﲰﻊ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉـﺮﺍﺡ‬
‫ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻳﺮﺑﻮﻉ ﻭﺍﺑﻨﺎﻩ ﻋﻮﻥ‬
‫ﺑﻦ ﻣﺎﻟﻚ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻗﺪﻡ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺸﺎﻡ ﻭﺷﻬﺪ ﻣﻌﻪ ﻓﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‬
‫‪٣٦٨‬‬
‫ﻭﺧﻄﺒﺘﻪ ﺑﺎﳉﺎﺑﻴﺔ "‬
‫ﻓﺄﻱ ﺛﻨﺎﺀ ﻳﻄﻠﺐ ﺑﻌﺪ ﻫﺬﺍ ﰲ ﺍﻟﺮﺟﻞ ﺣﱴ ﻳﺼﺤﺢ ﺣﺪﻳﺜﻪ ؟‬
‫ﻭﺃﻱ ﺣﺠﺔ ﺗﻄﻠﺐ ﰲ ﺗﻮﺛﻴﻖ ﺍﻟﺮﺟﻞ ﺑﻌﺪ ﺫﻟﻚ ؟‬
‫ﻓﺘﻮﺛﻴﻖ ﲨ ٍﻊ ﻟﻪ ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻌﺎﺻﺮﻳﻦ ﻭﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺧﲑ ﺍﻟﻘﺮﻭﻥ ﺑﻌﺪ ﺍﻟﻘـﺮﻥ‬
‫ﺍﻷﻭﻝ ﻻ ﲡﺪﻩ ﺇﻻ ﰲ ﺃﻓﺬﺍﺫ ﺍﻟﺜﻘﺎﺕ ‪.‬‬
‫ﻓﺎﻟﺮﺟﻞ ﻣﺘﻔ ‪‬ﻖ ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﺑﻼ ﻣﺮﻳﺔ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﳋﻠﻴﻠﻲ ‪.‬‬
‫ﻭﻟﻔﺮﻁ ﺩﻳﻨﻪ ﻭﺃﻣﺎﻧﺘﻪ ﺍﺳﺘﻌﻤﻠﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪،‬ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪.‬‬
‫ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱐ ‪ -‬ﺇﻥ ﺗﺸﺪﺩﺕ ﻏﺎﻳﺔ ﺍﻟﺘﺸﺪﺩ‪،‬ﻭﺃﻋﺮﺿﺖ ﻋﻦ ﺗﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬ﻭﱂ ﺗﻘﻒ ﻋﻠﻰ‬
‫ﻛﻼﻡ ﺍﳋﻠﻴﻠﻲ ﺍﻟﺬﻱ ﻫﻮ ﻗﺎﻃﻊ ﻟﻠﱰﺍﻉ‪،‬ﻓﻐﺎﻳﺔ ﻣﺎ ﰲ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻋﺪﻝ ﺍﻟﻈﺎﻫﺮ ﺑﺮﻭﺍﻳﺔ ﺃﺭﺑﻌﺔ ﺛﻘﺎﺕ‬

‫‪ - ٣٦٤‬ﺍﻹﺭﺷﺎﺩ )‪(٣١٣/١‬‬
‫‪ - ٣٦٥‬ﺍﻟﺜﻘﺎﺕ )ﺝ ‪ / ٧‬ﺹ ‪(٦٠٨‬‬
‫‪ - ٣٦٦‬ﺍﻟﺜﻘﺎﺕ )‪(٣٨٤/٥‬‬
‫‪ - ٣٦٧‬ﺗﺎﺭﻳﺦ ﺍﻟﺒﺨﺎﺭﻱ )ﺝ ‪ / ٣‬ﺹ ‪( ١٢٩٥ ) (٣٤٢‬‬
‫‪ - ٣٦٨‬ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻻﺑﻦ ﻋﺴﺎﻛﺮ‪) -‬ﺝ ‪ / ٥٦‬ﺹ ‪ (٤٨٩‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(٧١٨٠‬‬

‫‪١٣٩‬‬
‫ﻋﻨﻪ‪،‬ﺑﻠﻪ ﺍﻋﺘﻤﺎﺩ ﺃﺋﻤﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻪ‪ .‬ﻓﻼ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ‪ -‬ﰲ ﺃﺩﱏ ﺍﻷﺣﻮﺍﻝ ﻭﻣـﻊ ﻛﺎﻣـﻞ‬
‫ﺍﻟﺘﺸﺪﺩ‪ -‬ﻣﻦ ﻣﺴﺘﻮﺭﻱ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻗﺪ ﻗﺒﻞ ﺍﻷﺋﻤﺔ ﺣﺪﻳﺜﻬﻢ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻣﻘﺪﻣﺘﻪ‪ ":‬ﻭﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ )ﻭﻫﻮ ﻗﺒﻮﻝ ﺭﻭﺍﻳـﺔ‬
‫ﺍﳌﺴﺘﻮﺭ( ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺬﻳﻦ ﺗﻘﺎﺩﻡ ﺍﻟﻌﻬـﺪ‬
‫‪٣٦٩‬‬
‫‪‬ﻢ ﻭﺗﻌﺬﺭﺕ ﺍﳋﱪﺓ ﺍﻟﺒﺎﻃﻨﺔ ﲝﺎﳍﻢ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ "‪.‬‬
‫ﻭﻣﻦ ﺃﻛﱪ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺔ ﺍﳌﺴﺘﻮﺭ ﻫﻮ ﺗﺼﺤﻴﺢ ﺍﻟﺸﻴﺨﲔ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﳊﺪﻳﺜﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ "ﺍﳌﻴﺰﺍﻥ" ﰲ ﺗﺮﲨﺔ ﺣﻔﺺ ﺑﻦ ﺑﻐﻴﻞ‪":‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺧﻠـﻖ‬
‫ﻛﺜﲑ ﻣﺴﺘﻮﺭﻭﻥ ﻣﺎ ﺿﻌﻔﻬﻢ ﺃﺣﺪ‪،‬ﻭﻻ ﻫﻢ ﲟﺠﺎﻫﻴﻞ " ‪.٣٧٠‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ )ﺍﳌﻴﺰﺍﻥ( ﺃﻳﻀﹰﺎ ﰲ ﺗﺮﲨﺔ ﻣﺎﻟﻚ ﺑﻦ ﺍﳋﲑ ﺍﻟﺰﻳﺎﺩﻱ‪ ":‬ﻭﰲ ﺭﻭﺍﺓ ﺍﻟـﺼﺤﻴﺤﲔ‬
‫ﺺ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻬﻢ‪،‬ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻗﺪ‬ ‫ﻋﺪﺩ ﻛﺜﲑ ﻣﺎ ﻋﻠﻤﻨﺎ ﺃﻥ ﺃﺣﺪﹰﺍ ﻧ ‪‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻭﱂ ﻳﺄﺕ ﲟﺎ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺃﻥ ﺣﺪﻳﺜﻪ ﺻﺤﻴ ‪‬ﺢ " ﺍﻫـ ‪.٣٧١‬‬
‫ﺖ‪:‬ﻣﺎﻟﻚ ﺑﻦ ﺍﳋﲑ ﺍﻟﺰﻳﺎﺩﻱ ﻣﻦ ﺗﺎﺑﻌﻲ ﺍﻟﺘﺎﺑﻌﲔ‪،‬ﻭﺣﻔﺺ ﺑﻦ ﺑﻐﻴﻞ ﻣﻦ ﺻﻐﺎﺭﻫﻢ ﻓﺄﻳﻦ ﻫﻢ ﰒ‬
‫ﻗﻠ ‪‬‬
‫ﺃﻳﻦ ﻫﻢ ﻣﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﺍﳌﺨﻀﺮﻡ ﺍﳌﻌﺘﺮﻑ ﺑﺪﻳﻨﻪ ﻭﺃﻣﺎﻧﺘﻪ ﻣﻦ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ؟!‬
‫ﻭﻋﻠﻴﻪ ﻓﺈﺫﺍ ﺻﺤﺢ ﺍﻷﺋﻤﺔ ﻷﻣﺜﺎﻝ ﻣﻦ ﺗﻘﺪﻡ ﻓﻤﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ ﺣﺪﻳﺜﻪ ﺃﺻﺢ ﻣﻨﻬﻢ‪،‬ﻭﻻ ﺑﺪ ‪.‬‬
‫ﺑﻞ ﻭﺃﻛﺜﺮ ﳑﺎ ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﻟﺬﻫﱯ ﰲ "ﺍﳌﻴﺰﺍﻥ" ﰲ ﺗﺮﲨﺔ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩ ﺍﳍﻤﺪﺍﱐ‪ ":‬ﻣﺎ ﺭﺃﻳـﺖ‬
‫ﻷﺣﺪ ﻓﻴﻪ ﺗﻀﻌﻴﻔﹰﺎ‪،‬ﻭﻫﻮ ﺟﺎﺋﺰ ﺍﳊﺪﻳﺚ"‪. ٣٧٢‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﺮﲨﺔ ﺯﻳﺎﺩ ﺑﻦ ﻣﻠﻴﻚ ﻣﻦ "ﺍﳌﻴﺰﺍﻥ" ﺃﻳﻀﹰﺎ "ﺷﻴﺦ ﻣﺴﺘﻮﺭ ﻣﺎ ﻭﺛﻖ ﻭﻻ ﺿـﻌﻒ ﻓﻬـﻮ‬
‫ﺟﺎﺋﺰ ﺍﳊﺪﻳﺚ"‪.٣٧٣‬‬

‫‪ - ٣٦٩‬ﺹ)‪ (١٤٥‬ﻭﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﲑ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﰲ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٧‬ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﰲ‬
‫ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٤٨‬ﻭﺷﺮﺡ ﺷﺮﺡ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥١٩‬ﻭﺍﻟﺸﺬﺍ‬
‫ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٢٤٧‬ﻭﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (١١٤‬ﻭﺍﻟﻐﺎﻳﺔ ﰱ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ‬
‫ﰱ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٦٠‬ﻭﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ ‪ -‬ﺝ‪ / ٢‬ﺹ ‪(١٩٢‬‬
‫‪ - ٣٧٠‬ﺍﳌﻴﺰﺍﻥ )‪( ٢١٠٩ ) (٥٥٦/١‬‬
‫‪ - ٣٧١‬ﺍﳌﻴﺰﺍﻥ )‪( ٢٧٣٦) (٤٠/٢‬‬
‫‪ - ٣٧٢‬ﺍﳌﻴﺰﺍﻥ)‪( ٧٠١٥ ) (٤٢٦/٣‬‬

‫‪١٤٠‬‬
 ‫ﻭﺯﻳﺎﺩﺓ ﻳﺮﻭﻱ ﻋﻤﻦ ﺗﺄﺧﺮﻭﺍ ﻛﺜﲑﹰﺍ ﻋﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺃﻣﺜﺎﻝ ﺍﻷﻋﻤﺶ ﻭﻃﺒﻘﺘﻪ ‪.‬‬
‫ﺕ ﺍﳋﱪ ﹸﺓ ﺍﻟﺒﺎﻃﻨﺔ ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻨﻘﺎﺩ‪،‬ﻭﳌﺎ ﻛﺎﻧـﺖ‬
‫ﻭﺍﳌﺘﻘﺪﻣﻮﻥ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺃﻣﺜﺎﻝ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺗﻌﺬﺭ ِ‬
‫ﺍﻷﺧﺒﺎﺭ ﺗﺒ‪‬ﻨﻰ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻟﺮﺍﻭﻱ ﻗِﺒﻞ ﺍﻷﺋﻤﺔ ﺣﺪﻳﺜﻪ ﻭﺣﺪﻳﺚ ﺃﻣﺜﺎﻟﻪ‪،‬ﻭﻗﺪ ﺻﺮﺡ ﺑﻨﺤﻮ‬
‫ﻫﺬﺍ ﺍﻟﺴﺨﺎﻭﻱ ‪.٣٧٤‬‬
‫ﻭﻫﺬﺍ ﺃﻣ ‪‬ﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻳﻘﻮﻝ‪ ":‬ﻣﻦ ﺭﻭﻯ ﻋﻨـﻪ ﺛﻘﺘـﺎﻥ ﻓﻘـﺪ‬
‫ﺍﺭﺗﻔﻌﺖ ﺟﻬﺎﻟﺘﻪ ﻭﺛﺒﺘﺖ ﻋﺪﺍﻟﺘﻪ "‪.٣٧٥‬‬
‫ﻓﺈﺫﺍ ﻋﻠﻤﺖ ﻣﺎ ﺳﺒﻖ ﻋﻦ ﺍﻷﺋﻤﺔ ﰲ ﻗﺒﻮﻝ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ ﻭﺃﻣﺜﺎﻟﻪ‪،‬ﻓﻼ ﺗﻨﻈﺮ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻟﻘﻮﻝ ﻏﲑﻫﻢ ﺇﻻ ﻣﻊ ﻗﻮﻟﻚ‪:‬ﺇﻧﻪ ﻗﻮﻝ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟـﺼﺤﺔ‪،‬ﺑﻌﻴﺪ ﻋـﻦ ﺍﻟﺘﺤﻘﻴـﻖ‪،‬ﻭﺍﷲ ﺃﻋﻠـﻢ‬
‫ﺑﺎﻟﺼﻮﺍﺏ‪.‬‬
‫ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﳐﻀﺮﻡ ﻟﻪ ﺇﺩﺭﺍﻙ ‪.‬‬
‫ﻭﻣﻦ ﻟﻪ ﺇﺩﺭﺍﻙ ﻳﺬﻛﺮﻩ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ "ﺍﻟﺘﻬﺬﻳﺐ" ﰲ ﺗﺮﲨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫‪٣٧٦‬‬
‫ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ":‬ﺫﻛﺮﻩ ﲨﺎﻋﺔ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻋﺎﺩ‪‬ﻢ ﰲ ﻣﻦ ﻟﻪ ﺇﺩﺭﺍﻙ "‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺗﺮﲨﺔ ﺍﻷﺳﻮﺩ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻌﻨﱪﻱ‪ ":‬ﺫﻛﺮﻩ ﺍﻟﺒﺎﺭﻭﺩﻱ ﻭﲨﺎﻋﺔ ﳑﻦ ﺃﻟـﻒ ﰲ ﺍﻟـﺼﺤﺎﺑﺔ‬
‫ﻹﺩﺭﺍﻛﻪ "‪.٣٧٧‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ ﰲ ﺗﺮﲨﺔ ﺍﻷﻛﺪﺭ ﺑﻦ ﲪﺎﻡ‪ ":‬ﺃﻭﺭﺩﻩ ﺍﳊﺎﻓﻆ ﺑـﻦ‬
‫ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻹﺻﺎﺑﺔ ﰲ ﻗﺴﻢ ﺍﳌﺨﻀﺮﻣﲔ‪،‬ﻭﻫﻢ ﻣﻦ ﺃﺩﺭﻙ ﺍﻟﻨﱯ )
( ﻭﱂ ﻳـﺴﻠﻢ ﺇﻻ‬
‫ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻭﳍﻢ ﺻﺤﺒﺔ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻃﺎﺋﻔﺔ " ‪. ٣٧٨‬‬

‫‪ - ٣٧٣‬ﺍﳌﻴﺰﺍﻥ)‪( ٢٩٦٤) (٩٣/٢‬‬

‫‪ - ٣٧٤‬ﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ )‪(٢٩٩/١‬‬
‫‪ - ٣٧٥‬ﺍ ﻛﻤﺎ ﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ )‪ (٢٩٨/١‬ﻭﺍﻟﺮﻓﻊ ﻭﺍﻟﺘﻜﻤﻴﻞ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌـﺪﻳﻞ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٠‬ﻭﺟـﺮﺡ ﺍﻟـﺮﻭﺍﺓ‬
‫ﻭﺗﻌﺪﻳﻠﻬﻢ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(١٢‬‬
‫‪(١٣٥ / ١ ) - ٣٧٦‬‬
‫‪(٣٤٢/١ ) - ٣٧٧‬‬
‫‪(١٠٣/١) - ٣٧٨‬‬

‫‪١٤١‬‬
‫ﻗﻠﺖ‪:‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪:‬ﻟﻴﺲ ﺑﺼﺤﺎﰊ ‪.‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻟﻪ ﺇﺩﺭﺍﻙ ﳑﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺻﺤﺒﺘﻪ‪:‬ﻓﺄﺛﺒﺘـﻬﺎ‬
‫ﺑﻌﻀﻬﻢ‪،‬ﻭﻧﻔﺎﻫﺎ ﺁﺧﺮﻭﻥ‪،‬ﻓﻠﻚ ﺃﻥ ﺗﻘﻮﻝ‪:‬ﻣﻦ ﻟﻪ ﺇﺩﺭﺍﻙ ﳐﺘﻠﻒ ﰲ ﺻﺤﺒﺘﻪ ‪.‬ﺇﺫﺍ ﻋﻠﻢ ﺫﻟﻚ‪،‬ﻓﻘـﺪ‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ) ﹶﻻ ‪‬ﻭﺿ‪‬ﻮ َﺀ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻟﹶـ ‪‬ﻢ‬
‫‪‬ﻳ ﹾﺬ ﹸﻛ ِﺮ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ( ‪ ٣٧٩‬ﻗﺎﻝ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺃﲰﺎﺀ ﺑﻨﺖ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﻣﺎ ﻧﺼﻪ‪":‬‬
‫ﺴﹶﺄ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ﺣﺎﳍﺎ"‪. ٣٨٠‬‬ ‫ﺤ‪‬ﺒ ﹲﺔ ﹶﻓ ِﻤﹾﺜﹸﻠﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ ‪‬‬‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳﹾﺜ‪‬ﺒﺖ‪ ‬ﹶﻟﻬ‪‬ﺎ ‪‬‬
‫ﺻ‪‬‬ ‫ﺕ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺣ‪‬ﺎﹸﻟﻬ‪‬ﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹸﺫ ِﻛ ‪‬ﺮ ‪‬‬
‫ﻓﺠﻌﻞ ﺍﳊﺎﻓﻆ ‪ -‬ﻭﷲ ﺩﺭﻩ ‪ -‬ﺑﻘﻮﻟﻪ )ﻓﻤﺜﻠﻬﺎ( ﺃﻱ ﻣﻦ ﺍﺧﺘﻠﻒ ﰲ ﺻﺤﺒﺘﻪ ﻳﺪﺧﻞ ﰲ ﺍﻟﺜﻘـﺎﺕ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺄﻝ ﻋﻦ ﺣﺎﳍﻢ ‪.‬ﻓﺤﺎﺻ ﹸﻞ ﻣﺎ ﺳﺒﻖ ﳝﻜﻦ ﺃﻥ ﺗﻘﻮﻝ‪:‬‬
‫ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻟﻪ ﺇﺩﺭﺍﻙ‪،‬ﻭﻛ ﱡﻞ ﻣﻦ ﻟﻪ ﺇﺩﺭﺍﻙ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺻﺤﺒﺘﻪ‪،‬ﻭﻣﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺻﺤﺒﺘﻪ ﻓﻬـﻮ‬
‫ﺛﻘﺔ ﻻ ﻳﺴﺄﻝ ﻋﻦ ﺣﺎﻟﻪ‪،‬ﻓﺎﻟﻨﺘﻴﺠ ﹸﺔ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺛﻘﺔ‪،‬ﻻ ﻳﺴﺄﻝ ﻋﻦ ﺣﺎﻟﻪ‪،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺴﻦ ﻟﻪ ﺣﺪﻳﺜﺎ ﻭﻫﻮ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻳﺮﺑﻮﻉ‬
‫ﻗﻠﺖ‪:‬ﻭﻗﺪ ﺗﻨﺎﻗﺾ ﺍﻷﻟﺒﺎﱐ ﻓﺤ ‪‬‬
‫ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪!!٣٨١‬‬
‫ﺍﳌﺴﻠﻚ ﺍﻟﺮﺍﺑﻊ ‪ -‬ﻭﺍﻷﻟﺒﺎﱐ ﺍﻟﺬﻱ ﻳﺮﺩ ﺭﻭﺍﻳﺔ ﻣﺎﻟﻚ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﺸﻬﲑ ﺑﺎﻟـﺪﺍﺭ ‪ -‬ﻭﻫـﻮ‬
‫ﺍﳌﻌﺘﻤﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﺑﺪﻋﻮﻯ ﺟﻬﺎﻟﺘﻪ‪،‬ﻳﻘﺒﻞ ﺭﻭﺍﻳﺔ ﻣﻦ ﻫﻢ ﺃﻗﻞ‬
‫ﺷﺄﻧﹰﺎ ﻣﻨﻪ ‪.‬‬
‫ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻭﻫﻲ ﺗﻮﺿﺢ ﺗﻨﺎﻗﺾ ﻣﺴﻠﻜﻪ ﻭﺗﻨﺎﺩﻳﻪ ﺑﺄﻋﻠﻰ ﺻﻮﺕ ﻭﺗﻠﺰﻣﻪ ﺑﺄﻗﻮﻯ‬
‫ﺑﺮﻫﺎﻥ ﻫﻜﺬﺍ ﺻﻨﻌﺖ ﰲ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻭﻫﻢ ﺃﻗﻞ ﻣﻦ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻓﺄﻧﺖ ﻣﻠﺰ ‪‬ﻡ ﺑﻘﺒـﻮﻝ ﺣـﺪﻳﺚ‬
‫ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ‪.‬‬
‫ﻭﻫﺬﻩ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻣﺜﺎ ﹰﻻ ﺗﻮﺿﺢ ﻣﺎ ﺫﻛﺮﺕ‪:‬‬
‫‪ -١‬ﻣﻬﺎﺟﺮ ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ ﺟﻮﺩ ﺣﺪﻳﺜﻪ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ﺑﺮﻭﺍﻳﺔ ﲨﻊ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻋﻨﻪ ﻭﺗﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒﺎﻥ‬
‫ﻟﻪ ‪!٣٨٢ .‬‬

‫‪(٧٤/١) - ٣٧٩‬‬
‫‪ - ٣٨٠‬ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٢٥٤‬‬
‫‪ - ٣٨١‬ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ) ‪) ( ٩٢٦‬ﺣﺴﻦ ﻣﻮﻗﻮﻑ (‬

‫‪١٤٢‬‬
‫‪ -٢‬ﳛﲕ ﺑﻦ ﺍﻟﻌﺮﻳﺎﻥ ﺍﳍﺮﻭﻱ ﺣﺴﻦ ﻟﻪ ﰲ ﺍﻟﺼﺤﻴﺤﺔ"ﻭﻫﺬﺍ ﺳﻨﺪ ﺣﺴﻦ ﻋﻨﺪﻱ‪،‬ﻓﺈﻥ ﺭﺟﺎﻟـﻪ‬
‫ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻣﻌﺮﻭﻓﻮﻥ ﻏﲑ ﺍﳍﺮﻭﻱ ﻫﺬﺍ ﻓﻘﺪ ﺗﺮﲨﻪ ﺍﳋﻄﻴﺐ ﻭﱂ ﻳـﺬﻛﺮ ﻓﻴـﻪ ﺟﺮﺣـﺎ ﻭﻻ‬
‫‪٣٨٣‬‬
‫ﺗﻌﺪﻳﻼ‪،‬ﻏﲑ ﺃﻧﻪ ﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻛﺎﻥ ﳏﺪﺛﺎ ‪.‬ﺍﻫـ‬
‫ﺖ ﺃﺗﻌﺠﺐ ﻣﻦ ﻣﺴﻠﻜﻪ‪،‬ﻓﻠﻴﺲ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺘﻌﺪﻳﻞ‪،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻥ‬ ‫ﻗﻠﺖ‪:‬ﻻ ﺯﻟ ‪‬‬
‫ﺍﻟﺮﺟﻞ ﳏ ‪‬ﺪﺛﹰﺎ ﺃﻭ ﺣﺎﻓﻈﹰﺎ ﺃﻥ ﻳﺼﺤﺢ ﺣﺪﻳﺜﻪ ﺃﻭ ﳛﺴﻦ ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﻻ ﳛﺘﺎﺝ ﻟﺒﻴﺎﻥ ‪.‬‬
‫‪ -٣‬ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﻭﰲ ﺣﺪﻳﺜﻪ ﰲ )ﺍﻟﺼﺤﻴﺤﺔ(‪):‬ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ‪،‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‬
‫ﺭﺟﺎﻝ ﻣﺴﻠﻢ‪،‬ﻏﲑ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﻭﻗﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻭﻫـﻮ ﺗـﺎﺑﻌﻲ‬
‫ﻛﺒﲑ( ﺍﻫ‪!٣٨٤‬‬
‫ﻓﻠﻢ ﱂ ﻳﻮﺛﻖ ﺍﻷﻟﺒﺎﱐ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺍﻟﺬﻱ ﳝﺎﺛﻞ ﻭﻳﺸﺎﻛﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ ﺑﻞ ﻳﺰﻳـﺪ‬
‫ﻋﻠﻴﻪ ؟ !!‪.‬‬
‫‪ -٤‬ﻣﺎﻟﻚ ﺑﻦ ﺍﳋﲑ ﺍﻟﺰﻳﺎﺩﻱ‪:‬ﺻﺤﺢ ﺣﺪﻳﺜﻪ ﺑﺮﻭﺍﻳﺔ ﲨﻊ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻭﺗﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒـﺎﻥ ﻟـﻪ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪!٣٨٥‬‬
‫‪ -٥‬ﻋﻮﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﻨﻔﻴﺔ‪:‬ﺣﺴﻦ ﻟﻪ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻫﻮ ﻛﺴﺎﺑﻘﻪ‪. ٣٨٦‬‬
‫‪ -٦‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺴﺎﺭ ﺍﻷﻋﺮﺝ ﺍﳌﻜﻲ ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ‪:‬ﺟـﻮﺩ ﺣﺪﻳﺜـﻪ ﰲ ﺍﻟـﺼﺤﻴﺤﺔ‪،‬ﻭﻫﻮ‬
‫ﻛﺴﺎﺑﻘﻪ ﺃﻳﻀﹰﺎ‪،‬ﻭﰲ ﺍﻟﺘﻘﺮﻳﺐ‪":‬ﻣﻘﺒﻮﻝ" ‪ .‬ﺍﻫـ ‪.٣٨٧‬‬
‫‪ -٧‬ﺑﺸﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"‪:‬ﻭﻫـﺬﺍ‬
‫ﺇﺳﻨﺎﺩ ﺣﺴﻦ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻏﲑ ﺑﺸﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ‪،‬ﺗﺮﲨﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭ ﱂ ﻳـﺬﻛﺮ ﻓﻴـﻪ‬

‫‪ - ٣٨٢‬ﺍﻟﺼﺤﻴﺤﺔ )‪ ( ٢١٣٩) (٤٨٧/٢‬ﻗﻠﺖ‪:‬ﻭﰲ "ﺍﻟﺘﻘﺮﻳﺐ" ‪ -٦٩٢٥‬ﻣﻬﺎﺟﺮ ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ ﺩﻳﻨﺎﺭ ﺍﻟﺸﺎﻣﻲ ﺍﻷﻧﺼﺎﺭﻱ‬

‫ﻣﻮﱃ ﺃﲰﺎﺀ ﺑﻨﺖ ﻳﺰﻳﺪ ﻣﻘﺒﻮﻝ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺦ ﺩ ﻕ‪ .‬ﺍﻫـ ‪.‬‬
‫‪- ٣٨٣‬ﺍﻟﺼﺤﻴﺤﺔ )‪(٣١٣ / ٢) (٥٩٩‬‬
‫‪ - ٣٨٤‬ﺍﻟﺼﺤﻴﺤﺔ ) ‪. ( ٨٣٩) (٥١٧/٢‬‬
‫‪ - ٣٨٥‬ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ) ‪) ( ٩٢٦‬ﺣﺴﻦ ﻣﻮﻗﻮﻑ (‬
‫‪ - ٣٨٦‬ﺍﻟﺼﺤﻴﺤﺔ ) ‪( ٦٦٥) (٢٧٤/٢‬‬
‫‪ - ٣٨٧‬ﺍﻟﺼﺤﻴﺤﺔ )‪ ( ٦٧٤) (٢٩٠/٢‬ﻭﺍﻟﺘﻘﺮﻳﺐ )ﺹ ‪(٣٣٠‬‬

‫‪١٤٣‬‬
‫ﺟﺮﺣﺎ ﻭ ﻻ ﺗﻌﺪﻳﻼ‪،‬ﻟﻜﻦ ﻳﺮﻭﻱ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭﻫﻮ ﻋﻠﻰ ﺷﺮﻁ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬ﻓﻠﻌﻠـﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ " ﺍﻟﺜﻘﺎﺕ " ‪..٣٨٨‬‬
‫‪ -٨‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻐﻔﺎﺭﻱ‪:‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"‪،:‬ﻭﻗﺎﻝ ﺑﻌﺪ ﺍﺭﺗﻔـﺎﻉ ﺍﳉﻬﺎﻟـﺔ‬
‫ﺴﻦ ﺣﺪﻳﺜﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳊﻔﺎﻅ‪،‬ﻓﻼ ﺟﺮﻡ ﺃﻥ ﺟ ‪‬ﻮ ‪‬ﺩ‬ ‫ﺍﻟﻌﻴﻨﻴﺔ ﻋﻨﻪ ﻣﺎ ﻧﺼﻪ‪ ":‬ﰒ ﻫﻮ ﺗﺎﺑﻌﻲ‪،‬ﻓﻤﺜﻠﻪ ﳛ ‪‬‬
‫‪٣٨٩‬‬
‫ﻆ ﺍﻟﻌﺮﺍﻗ ‪‬ﻲ‪،‬ﻭ ﻫﻮ ﺍﻟﺬﻱ ﺍﻧﺸﺮﺡ ﻟﻪ ﺻﺪﺭﻱ‪،‬ﻭ ﺍﻃﻤﺄﻧﺖ ﺇﻟﻴﻪ ﻧﻔﺴﻲ"‬
‫ﺇﺳﻨﺎ ‪‬ﺩﻩ ﺍﳊﺎﻓ ﹸ‬
‫ﻗﻠﺖ‪:‬ﻓﻴﺎ ﻫﺬﺍ ﻣﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻐﻔﺎﺭﻱ ﻭﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ؟‬
‫‪ -٩‬ﺑﺸﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺎﻝ‪:‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺣﺴﻦ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻏﲑ ﺑﺸﺮ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ‪،‬ﺗﺮﲨﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺟﺮﺣﺎ ﻭ ﻻ ﺗﻌﺪﻳﻼ‪،‬ﻟﻜﻦ ﻳـﺮﻭﻱ ﻋﻨـﻪ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭ ﻫﻮ ﻋﻠﻰ ﺷﺮﻁ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬ﻓﻠﻌﻠﻪ ﰲ ﻛﺘﺎﺑﻪ " ﺍﻟﺜﻘﺎﺕ " ‪.٣٩٠‬‬
‫‪ -١٠‬ﺻﺎﱀ ﺑﻦ ﺧﻮﺍﺕ ‪ ،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"‪:‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪،‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‬
‫ﺭﺟﺎﻝ ﺍﻟﺸﻴﺨﲔ ‪ -‬ﻋﻠﻰ ﺿﻌﻒ ﰲ ﺍﻟﻨﻤﲑﻱ‪ -‬ﻏﲑ ﺻﺎﱀ ﺑﻦ ﺧﻮﺍﺕ‪،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨـﻪ ﲨﺎﻋـﺔ ﻭ‬
‫‪٣٩١‬‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ "‪.‬‬
‫‪ -١١‬ﻣﻬﺎﺟﺮ ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"‪:‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ‪،‬ﺭﺟﺎﻟـﻪ‬
‫ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﺭﺟﺎﻝ " ﺍﻟﺼﺤﻴﺢ " ﻏﲑ ﻣﻬﺎﺟﺮ ﻭ ﻫﻮ ﺍﺑﻦ ﺃﰊ ﻣﺴﻠﻢ ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋـﺔ ﻣـﻦ‬
‫‪٣٩٢‬‬
‫ﺍﻟﺜﻘﺎﺕ ﻏﲑ ﺍﺑﻨﻪ ﳏﻤﺪ ﻫﺬﺍ‪،‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ " ‪.‬‬
‫‪ -١٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ" ﻭﻫﺬﺍ ﺇﺳـﻨﺎﺩ ﺻـﺤﻴﺢ‬
‫ﺭﺟﺎﻟﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻣﻌﺮﻭﻓﻮﻥ ﻏﲑ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ ﻫﺬﺍ‪،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﺑـﻦ ﺣﺒـﺎﻥ ﰲ "‬

‫‪ - ٣٨٨‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ (٧٥٣) ٣٩٢ / ٢‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ) ‪( ٣٦١ / ١ / ١‬‬
‫‪ - ٣٨٩‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ٦٨٠)٢٩٦ / ٢‬‬
‫‪ - ٣٩٠‬ﺍﻟﺼﺤﻴﺤﺔ)‪ ( ٧٥٣) (٣٩٢/٢‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ) ‪ ( ٣٦١ / ١ / ١‬ﻗﻠﺖ‪:‬ﺟﻌﻠﻪ ﺍﺑﻦ ﺣﺒـﺎﻥ ﰲ ﺗﺒـﻊ ﺍﻷﺗﺒـﺎﻉ‬
‫)‪ (١٣٨/٨‬ﻓﻄﺒﻘﺘﻪ ﻧﺎﺯﻟﺔ ﺟﺪﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺍﻟﺜﻘﺔ ﺍﳌﺨﻀﺮﻡ ﺍﳌﻌﺘﻤﺪ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ‪.‬‬
‫‪ - ٣٩١‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ (٧٩٤ )٤٣٥ / ٢‬ﻗﻠﺖ‪ :‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ "ﺍﻟﺘﻘﺮﻳﺐ" )ﺹ‪":(٢٧١‬ﻣﻘﺒﻮﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﺎﻣﻨـﺔ "‬
‫ﻓﺄﻳﻦ ﻫﻮﻣﻦ ﺃﻫﻞ ﺍﻟﺜﺎﻧﻴﺔ ‪ .‬؟‬
‫‪ - ٣٩٢‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ٩٣٧):٦٤٨ / ٢‬‬

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‫ﺍﻟﺜﻘﺎﺕ "‪،‬ﻭ ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭ ﺻﺤﺢ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭ ﺍﳊﺎﻛﻢ ﻛﻤﺎ‬
‫ﰲ " ﺍﻟﺘﻬﺬﻳﺐ "‬
‫‪٣٩٣‬‬

‫‪ -١٣‬ﻣﻮﺳﻰ ﺑﻦ ﺟﺒﲑ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠـﺴﻠﺔ ﺍﻟـﺼﺤﻴﺤﺔ "‪:‬ﻗﻠـﺖ‪:‬ﻭﻫـﺬﺍ ﺇﺳـﻨﺎﺩ‬

‫ﺣﺴﻦ‪،‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﺍﻟﺸﻴﺨﲔ ﻏﲑ ﻣﻮﺳﻰ ﻫﺬﺍ‪،‬ﻭ ﻗﺪ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ " ﻭ‬
‫ﻗﺎﻝ‪ ":‬ﻛﺎﻥ ﳜﻄﺊ ﻭ ﳜﺎﻟﻒ " ‪ .‬ﻗﻠﺖ‪:‬ﻭ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭ ﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺍﺑﻦ‬
‫ﺃﰊ ﺣﺎﰎ ) ‪ ( ١٣٩ / ١ / ٤‬ﺟﺮﺣﺎ ﻭ ﻻ ﺗﻌﺪﻳﻼ‪،‬ﻭ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ " ﺍﻟﺘﻘﺮﻳﺐ "‪ ":‬ﻣﺴﺘﻮﺭ "‬
‫‪٣٩٤‬‬
‫‪ .‬ﻗﻠﺖ‪:‬ﻓﻤﺜﻠﻪ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻋﻨﺪﻱ ﺇﺫﺍ ﱂ ﳜﺎﻟﻒ‪..‬‬
‫‪ -١٤‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ "‪:‬ﻭﻫﺬﺍ‬
‫ﺳﻨﺪ ﺻﺤﻴﺢ ﺭﺟﺎﻟﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ‪،‬ﻭﺍﺑﻦ ﺍﻷﺷﺠﻌﻲ ﻫﻮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﻴـﺪ ﺍﷲ ﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ‪،‬ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ " ﻭ ﲰﺎﻩ ﻋﺒﺎﺩﺍ‪،‬ﻭ ﻗـﺎﻝ‬
‫‪٣٩٥‬‬
‫ﺍﳊﺎﻓﻆ ﰲ " ﺍﻟﺘﻘﺮﻳﺐ "‪ ":‬ﻣﻘﺒﻮﻝ " ‪ .‬ﻳﻌﲏ ﻋﻨﺪ ﺍﳌﺘﺎﺑﻌﺔ‪،‬‬
‫‪ -١٥‬ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻀﻤﺮﻱ‪ ،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ "‪::‬ﻭ ﻫﺬﺍ ﺇﺳـﻨﺎﺩ‬
‫ﺻﺤﻴﺢ‪،‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻏﲑ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻀﻤﺮﻱ‪،‬ﻓﻘﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺣـﺪﻩ ) ‪/ ١‬‬
‫‪ ( ٢١٤‬ﻟﻜﻦ ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻣﻊ ﺗﺎﺑﻌﻴﺘﻪ‪،‬ﻓﺎﻟﻨﻔﺲ ﺗﻄﻤﺌﻦ ﻟﻼﺣﺘﺠﺎﺝ ﲝﺪﻳﺜـﻪ ‪.‬‬
‫‪٣٩٦‬‬

‫‪ -١٦‬ﺃﺑﻮ ﻋﻨﺒﺔ ﺍﳋﻮﻻﱐ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ " ﻭ ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ ﺭﺟﺎﻟـﻪ‬
‫ﺛﻘﺎﺕ ﻣﻌﺮﻭﻓﻮﻥ ﻏﲑ ﺃﰊ ﻋﻨﺒﺔ ﺍﳋﻮﻻﱐ‪،‬ﻗﺎﻝ ﺍﺑـﻦ ﺃﰊ ﺣـﺎﰎ ) ‪":( ٤١٩ - ٤١٨ / ٢ / ٤‬‬
‫ﻟﻴﺴﺖ‪:‬ﻟﻪ ﺻﺤﺒﺔ ﻭ ﻫﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺗﺎﺑﻌﻲ ﺃﻫﻞ ﺍﻟﺸﺎﻡ " ‪ .‬ﰒ ﺫﻛﺮ ﺃﻧﻪ ﺭﻭﻯ ﻋﻨـﻪ‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻏﲑ ﺍﻷﳍﺎﱐ ‪ .‬ﻟﻜﻦ ﺫﻛﺮﻩ ﻏﲑﻩ ﰲ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻭ ﺭﺟﺢ ﺍﳊﺎﻓﻆ ﰲ " ﺍﻹﺻﺎﺑﺔ‬

‫‪ - ٣٩٣‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ٨٢٣):٤٨٦ / ٢‬‬

‫‪ - ٣٩٤‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ١٠١٤) ١٢ / ٣‬‬
‫‪ - ٣٩٥‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ" ‪( ١٠٣٥) ٢٩ / ٣‬‬
‫‪ - ٣٩٦‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ١٨٨٢)٥٠٤ / ٤‬‬

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‫" ﻗﻮﻝ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ":‬ﺃﺩﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ ﻭ ﻋﺎﺵ ﺇﱃ ﺧﻼﻓﺔ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭ ﻛﺎﻥ ﳑـﻦ‬
‫‪٣٩٧‬‬
‫ﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪ ﻣﻌﺎﺫ ﻭ ﺍﻟﻨﱯ
ﺣﻲ " ‪.‬‬
‫ﻗﻠﺖ‪:‬ﻭﻫﺬﺍ ﻣﺜﻞ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﲤﺎﻣﺎ‬
‫‪ -١٧‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲪﺎﺩ ﺍﻟﻘﻄﺎﻥ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ "‪:‬ﻭ ﺃﻣﺎ‬
‫ﺍﻟﻘﻄﺎﻥ‪،‬ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻣﻨﻬﻢ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ "ﺍﳌﺮﺍﺳﻴﻞ "‪،‬ﻭ ﺍﻟﻨﺴﺎﺋﻲ ﺧﺎﺭﺝ "‬
‫ﺍﻟﺴﻨﻦ "‪،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻳﻜﺮﻣﻪ‪،‬ﻓﻬﻮ ﻣﺴﺘﻮﺭ‪،‬ﻭ ﻗﺎﻝ ﺍﳊﺎﻓﻆ‪ ":‬ﻣﻘﺒﻮﻝ " ‪ .‬ﻗﻠﺖ‪:‬ﻓﻤﺜﻠـﻪ ﺣـﺴﻦ‬
‫ﺍﳊﺪﻳﺚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪..‬‬
‫‪٣٩٨‬‬

‫‪ -١٨‬ﺃﺑﻮ ﺍﻟﻌﻨﺒﺲ ﺍﻟﺜﻘﻔﻲ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ " ﻭ ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ‪،‬ﺭﺟﺎﻟﻪ‬
‫ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻏﲑ ﺃﰊ ﺍﻟﻌﻨﺒﺲ ‪ -‬ﻭ ﻫﻮ ﺍﻟﺜﻘﻔﻲ ‪ -‬ﻓﻘﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬ﻭ ﺭﻭﻯ ﻋﻨﻪ‬
‫‪٣٩٩‬‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻓﻤﺜﻠﻪ ﳛﺘﺞ ﺑﻪ ﰲ ﺍﻟﺘﺎﺑﻌﲔ‪،‬‬
‫‪ -١٩‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺣﺬﻳﻔﺔ‪،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"‪:‬ﻭ ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﺭﺟﺎﻟـﻪ‬
‫ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻏﲑ ﺃﰊ ﻋﺒﻴﺪﺓ ﻫﺬﺍ ﻓﻠﻢ ﻳﻮﺛﻘﻪ ﻏﲑ ﺍﺑﻦ ﺣﺒﺎﻥ ) ‪،( ٢٧٥ / ١‬ﻟﻜـﻦ ﺭﻭﻯ ﻋﻨـﻪ‬
‫‪٤٠٠‬‬
‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ‪.‬‬
‫‪ -٢٠‬ﺃﺑﻮ ‪‬ﻴﻚ ﻋﺜﻤﺎﻥ ﺑﻦ ‪‬ﻴﻚ ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ" ‪:‬ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋـﺔ‬
‫ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭ ﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺟﺮﺣﺎ ﻭ ﻻ ﺗﻌﺪﻳﻼ‪،‬ﻭ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ " ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻘﻄﺎﻥ‪:‬ﻻ ﻳﻌﺮﻑ ‪ .‬ﻭﺗﻨﺎﻗﺾ ﻓﻴﻪ ﺍﳊﺎﻓﻆ ﻓﺈﻧﻪ ﰲ ﺍﻷﲰﺎﺀ ﻗﺎﻝ‪ ":‬ﻣﻘﺒـﻮﻝ "‪،‬ﻭ ﰲ " ﺍﻟﻜـﲎ "‬
‫ﻗﺎﻝ‪ ":‬ﺛﻘﺔ " ‪ .‬ﻭ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻭﺳﻂ ﺣﺴﻦ ﺍﳊﺪﻳﺚ‪،‬ﻷﻧﻪ ﺗﺎﺑﻌﻲ ﻭ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﳉﻤﺎﻋﺔ‪،‬ﻓﻬﻮ‬
‫ﺣﻜﻢ ﻣﺴﺘﻮﺭﻱ ﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺬﻳﻦ ﳛﺘﺞ ﲝﺪﻳﺜﻬﻢ ﻣﺎ ﱂ ﻳﻈﻬﺮ ﺧﻄﺆﻫﻢ ﻓﻴﻪ‪،‬ﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣـﻦ‬
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‫ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪..،‬‬

‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ١٩٠٢) ٥٢٥ / ٤‬‬ ‫‪- ٣٩٧‬‬

‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ٢٢٦٨) ٣٣٩ / ٥‬‬ ‫‪- ٣٩٨‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪( ٢٤٧٤) ٦١٣ / ٥‬‬ ‫‪- ٣٩٩‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‪( ١٤٥) ٢٢٦ / ١‬‬ ‫‪- ٤٠٠‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪(٢٥٣ )٤٥٣ / ١‬‬ ‫‪- ٤٠١‬‬

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‫‪ -٢١‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺜﻘﻔﻲ‪ ،‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠـﺴﻠﺔ ﺍﻟـﺼﺤﻴﺤﺔ"‪:‬ﻭﺇﺳـﻨﺎﺩﻩ‬
‫ﺟﻴﺪ‪،‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﺍﻟﺸﻴﺨﲔ ﻏﲑ ﻋﺒﺪ ﺍﳌﻠﻚ ﻫﺬﺍ‪،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ " ﺻﺎﱀ " ‪ .‬ﻭ ﺫﻛـﺮﻩ‬
‫ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺍﻟﺜﻘﺎﺕ " ) ‪ ( ١٧٥ / ٢‬ﻭﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑـﻦ‬
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‫ﺍﳌﺒﺎﺭﻙ ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪،‬ﻓﻼ ﺃﺩﺭﻱ ﳌﺎﺫﺍ ﱂ ﳛﺴﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻠﻰ ﺍﻷﻗﻞ‪.‬‬
‫ﺑﻘﻲ ﺍﻟﻜﻼ ‪‬ﻡ ﻋﻠﻰ ﻋﺒﺎﺭﺍﺕ ﻭﻗﻌﺖ ﰲ ﻋﺒﺎﺭﺍﺕ ﺍﻷﻟﺒﺎﱐ – ﺭﲪﻪ ﺍﷲ ‪ -‬ﺭﺃﻳﺖ ﺃﻥ ﺍﻟﺴﻜﻮﺕ‬
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‫ﻋﻨﻬﺎ ﻟﻴﺲ ﲜﻴﺪ‪،‬ﻭﻫﺎﻙ ﺑﻴﺎ‪‬ﺎ‪:‬ﻗﻮﻟﻪ‪:‬ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻏﲑ ﻣﻌﺮﻭﻑ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻀﺒﻂ‬
‫ﺖ‪:‬ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺑﺎﻟﻌﺪﺍﻟﺔ ﻋﺪﺍﻟﺔ ﺍﻟﻈﺎﻫﺮ ﻭﻫﻮ ﻋﺪﻝ ﺑﻼ ﺷﻚ ﺑﺮﻭﺍﻳﺔ ﺃﺭﺑﻌﺔ ﻋﻨﻪ‪،‬ﻭﺯﺩ ﻋﻠـﻰ‬ ‫ﻗﻠ ‪‬‬
‫ﺫﻟﻚ ﺍﻋﺘﻤﺎﺩ ﺃﺋﻤﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻪ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲢﺘﺎﺝ ﻟﻜﺎﻣﻞ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳌﺮﻭﺀﺓ ‪.‬‬
‫ﻭﺃ ‪‬ﻣﺎ ﻗﻮﻟﻪ‪:‬ﻭﻗﺪ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ "ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ" ﺇﺷﻌﺎﺭ ﺑﺄﻧﻪ ﳎﻬﻮﻝ‪،‬ﻭﻳﺆﻳﺪﻩ ﺃﻥ ﺍﺑﻦ‬
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‫ﺃﰊ ﺣﺎﰎ ﻧﻔﺴﻪ ﻣﻊ ﺳﻌﺔ ﺣﻔﻈﻪ ﻭﺍﻃﻼﻋﻪ ﱂ ﳛﻚ ﻓﻴﻪ ﺗﻮﺛﻴﻘﹰﺎ ﻓﺒﻘﻰ ﻋﻠﻰ ﺍﳉﻬﺎﻟﺔ ﺍﻫـ‬
‫ﻓﺄﻗﻮﻝ‪:‬ﻫﺬﺍ ﺗﻘﺼ ‪‬ﲑ ﰲ ﺍﻟﺒﺤﺚ ﻻ ﻳﻨﺒﻐﻲ ﳌﻦ ﻳﺘﺼﻒ ﺑﻪ ﺃﻥ ﻳﺘﻜﻠﻢ ﰲ ﺍﻟﺮﺟـﺎﻝ‪،‬ﻭﳛﻜﻢ ﻋﻠـﻰ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪،‬ﻓﺎﻋﺘﻤﺎﺩ ﺍﻷﻟﺒﺎﱐ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺮﺍﺯﻱ ﻓﻘﻂ ﺃﻭﻗﻌﻪ ﻓﻴﻢ ﺗﺮﺍﻩ ﻣﻦ ﻗﺼﻮﺭ ﺷـﺪﻳﺪ‪،‬ﻭﺇﻻ‬
‫ﻓﺎﻟﺮﺟﻞ ﺗﺮﲨﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ﻛﻤﺎ ﺗﻘﺪﻡ‪،‬ﻭﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪،‬ﻭﺍﻟـﺬﻫﱯ ﰲ ﺗـﺎﺭﻳﺦ‬
‫ﺍﻹﺳﻼﻡ ‪،‬ﻭﺍﳊﺎﻓﻆ ﰲ ﺍﻹﺻﺎﺑﺔ‪،‬ﻭﺍﳋﻠﻴﻠﻲ ﰲ ﺍﻹﺭﺷﺎﺩ‪،‬ﻭﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺍﻟﺘﺤﻔﺔ ﺍﻟﻠﻄﻴﻔﺔ‪،‬ﻭﻟﻪ ﺫﻛﺮ‬
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‫ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﺗﻌﹶﻠ ‪‬ﻢ ﻋﺪﺍﻟ ﹸﺔ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻭﺭﻭﺍﻳ ﹸﺔ ﲨ ٍﻊ ﻏﲑ ﺃﰊ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ﻋﻨﻪ‪،‬ﻫﺬﻩ ﻭﺍﺣﺪﺓ ‪.‬‬

‫‪ - ٤٠٢‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪(٢٧٦)٤٩٧ / ١‬‬

‫‪ - ٤٠٣‬ﺍﻟﺘﻮﺳﻞ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٢٠‬‬
‫‪ - ٤٠٤‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ] ﺝ ‪ - ٨‬ﺹ ‪(٩٤٤) [ ٢١٣‬‬
‫‪ - ٤٠٥‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ) ‪ ، (١٠١-١٠٠/٧‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ )‪ ، (٦٩/٣‬ﺍﻹﺻﺎﺑﺔ )‪ ، (٤٨٤/٣‬ﻭﺍﳋﻠﻴﻠـﻲ ﰲ ﺍﻹﺭﺷـﺎﺩ‬
‫)‪ ، (٣١٣/١‬ﻭﺍﻟﺴﺨﺎﻭﻱ ﰲ ﺍﻟﺘﺤﻔﺔ ﺍﻟﻠﻄﻴﻔﺔ )‪ ، (٤٤٥/٣‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٢٢٦/٧) ، (٢١٧/٨‬‬

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‫ﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ‪:‬ﻓﺈ ﱠﻥ ﺳﻜﻮﺕ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﻟﺮﺟﻞ ﻻ ﻳﺸﻌ ‪‬ﺮ ﲜﻬﺎﻟﺘﻪ ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻷﻟﺒﺎﱐ‬
‫ﺖ ﻋﻨﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‬
‫ﻫﻨﺎ‪،‬ﻭﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﲪﺎﺩ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ‪:‬ﻛﻞ ﻣﻦ ﺳﻜ ‪‬‬
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‫ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﻬﻮ ﳎﻬﻮ ﹲﻝ ‪.‬‬
‫ﻓﺠﻌﻠﻬﺎ ﺍﻟﺸﻴﺦ ﲪﺎﺩ ﻗﻀﻴﺔ ﻛﻠﻴﺔ‪،‬ﻭﷲ ﺍﻷﻣﺮ ‪.‬‬
‫ﻼ ؛ ﻓﻘﺎﻝ ﰲ ﺧﺘـﺎﻡ‬‫ﺖ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﻟﺮﺍﻭﻱ ﻷﻧﻪ ﱂ ﳚﺪ ﻓﻴﻬﺎ ﺟﺮﺣﹰﺎ ﻭﻻ ﺗﻌﺪﻳ ﹰ‬ ‫ﻗﻠﺖ‪:‬ﺳﻜ ‪‬‬
‫ﻛﻼﻣﻪ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ":‬ﻋﻠﻰ ﺃﻧﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﺃﺳﺎﻣﻲ ﻛﺜﲑﺓ ﻣﻬﻤﻠﺔ ﻣﻦ ﺍﳉـﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﻛﺘﺒﻨﺎﻫﺎ ﻟﻴﺸﺘﻤﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻌﻠﻢ ﺭﺟـﺎﺀ ﻭﺟـﻮﺩ ﺍﳉـﺮﺡ‬
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‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﻴﻬﻢ ﻓﻨﺤﻦ ﻣﻠﺤﻘﻮﻫﺎ ‪‬ﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ"‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﻐﲑ ﻋﻠﻢ‪،‬ﻭﻫﻮ ﻣﺮﺩﻭ ‪‬ﺩ ﺑﺘﺼﺤﻴﺢ ﺍﳊﻔﺎﻅ ﻟﻪ ﻛﺎﺑﻦ ﻛﺜﲑ ﻭﺍﺑﻦ ﺣﺠﺮ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﱳ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ‪،‬ﻭﻻ ﻳﻨﺎﻗﺾ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺷﻲﺀ‪،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺗﻮﺣﻴـﺪ‬
‫ﻭﺭﺟﺎ ﹸﻝ ﺇﺳﻨﺎﺩﻩ ﺛﻘﺎﺕ ‪ .‬ﻭﺍﳌ ‪‬‬
‫ﺿﻴﻘﻲ ﺍﻷﻓﻖ…‬
‫ﺡ‪،‬ﻓﻠﻢ ﻳـﺼﺮﺡ ﺑـﺬﻟﻚ‪،‬ﻭﱂ‬ ‫ﻓﻌﺪ ‪‬ﻡ ﻭﺟﻮﺩ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻ ﻳﻌﲏ ﺟﻬﺎﻟﺘﻬﻢ‪،‬ﻷﻥ ﺍﳉﻬﺎﻟﺔ ﺟﺮ ‪‬‬
‫ﻳﺸﺮ ﺇﻟﻴﻪ‪،‬ﺑﻞ ﻭﺍﻟﻮﺍﻗﻊ ﳜﺎﻟﻒ ﺫﻟﻚ ﻗﻄﻌﹰﺎ ؛ ﻓﻜﻢ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺬﻳﻦ ﺳﻜﺖ ﻋﻨﻬﻢ ﺍﺑﻦ ﺃﰊ ﺣـﺎﰎ‬
‫ﺐ ﺍﻟﺮﺟﺎﻝ ﻃﺎﻓﺤ ﹲﺔ ﺑﺎﻷﻣﺜﻠﺔ ‪.‬‬
‫ﻭ ‪‬ﺟﺪ ﻓﻴﻬﻢ ﺍﳉﺮﺡ ﺃﻭ ﺍﻟﺘﻌﺪﻳﻞ ﻏ ‪‬ﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ‪،‬ﻭﻛﺘ ‪‬‬
‫ﻭﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺃﺑﺎ ﺣﺎﰎ ﺍﻟﺬﻱ ﻳﻌﺘ ‪‬ﻤ ‪‬ﺪ ﻗﻮﻟﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻗﺪ ﻋ‪‬ﺒﺮ ﺑﻌﺒﺎﺭﺓ ﳎﻬـﻮﻝ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻭﺻﺮﺡ ﺑﺬﻟﻚ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﺘﻬﺬﻳﺐ‪.٤٠٨‬‬
‫ﺼﺎ ﰲ ﺗﺼﺤﻴﺢ ﲨﻴﻊ ﺍﻟﺴﻨﺪ ﺑـﻞ‬
‫ﻭﺃ ‪‬ﻣﺎ ﻗﻮﻟﻪ ﻋﻦ ﺗﺼﺤﻴﺢ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻟﺴﻨﺪﻩ‪:‬ﺇﻧﻪ ﻟﻴﺲ ﻧ ‪‬‬
‫ﺇﱃ ﺃﰊ ﺻﺎﱀ ﻓﻘﻂ‪،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﳌﺎ ﺍﺑﺘﺪﺃ ﻫﻮ ﺍﻹﺳﻨﺎﺩ ﻣﻦ ﻋﻨﺪ ﺃﰊ ﺻﺎﱀ‪،‬ﻭﻟﻘﺎﻝ ﺭﺃﺳـﺎ‪):‬ﻋـﻦ‬
‫ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ‪ . . .‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ( ﻭﻟﻜﻨﻪ ﺗﻌﻤﺪ ﺫﻟﻚ‪...‬‬

‫‪ - ٤٠٦‬ﰲ ﳎﻤﻮﻋﺔ ﻣﻘﺎﻻﺕ ﻟﻪ ﻧﺸﺮﺕ ﰲ ﳎﻠﺔ ) ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺑﺎﺳﻢ "ﺍﳌﻔﻬﻮﻡ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺘﻮﺳﻞ" ‪ ،‬ﺃﻭ"ﲢﻔﺔ ﺍﻟﻘـﺎﺭﻱ‬
‫ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻐﻤﺎﺭﻱ" ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺮﺍﻩ ﺍﻟﻘﺎﺭﺉ ﻣﻦ ﲢﻘﻴﻖ ﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻧﺴﻒ ﻟﺘﺤﻔﺘﻪ ‪ ،‬ﰒ ﻭﻗﻔﺖ ﻋﻠـﻰ‬
‫ﺭﺳﺎﻟﺔ ﻷﰊ ﺑﻜﺮ ﺍﳉﺰﺍﺋﺮﻱ ﺑﺎﺳﻢ ) ﻭﺟﺎﺀﻭﺍ ﻳﺮﻛﻀﻮﻥ ‪ (..‬ﻧﻘﻞ ﻓﻴﻬﺎ ﻋﻦ ﲪﺎﺩ ﺍﻷﻧﺼﺎﺭﻱ ﺃﻧﻪ ﻗﺎﻝ‪:‬ﺇﻥ ﻫﺬﺍ ﺍﻷﺛﺮ ) ﺃﺛﺮ ﻣﺎﻟـﻚ‬
‫ﻼ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﹰﺎ ‪ .‬ﺍﻫـ !!!!‬
‫ﺍﻟﺪﺍﺭ( ﻗﺪ ﺗﺘﺒﻌﺘﻪ ﰲ ﻣﺼﺎﺩﺭﻩ ‪ ،‬ﻭﺩﺭﺳﺖ ﺳﻨﺪﻩ ‪ ،‬ﻓﻮﺟﺪﺗﻪ ﺑﺎﻃ ﹰ‬
‫‪ - ٤٠٧‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(١٣‬‬
‫‪ - ٤٠٨‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪(٣٥٧/٣‬‬

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‫ﻗﻠﺖ‪:‬ﻓﻬﻲ ﻣﻐﺎﻟﻄﺔ ﻣﻔﻀﻮﺣﺔ‪،‬ﻭﻟﻴﺴﺖ ﺑﺼﺤﻴﺤﺔ‪،‬ﻓﻘﻮﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪـﻪ ﺍﷲ ) ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ‬
‫ﻱ ‪ -‬ﻭﻛﹶـﺎ ﹶﻥ‬
‫ﺴﻤ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻚ ﺍﻟـﺪ‪‬ﺍ ِﺭ ‪‬‬
‫ﺻﺤِﻴﺢ ِﻣ ‪‬ﻦ ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﺃﺑِﻲ ﺻ‪‬ﺎﻟِﺢ ﺍﻟ ‪‬‬
‫ِﺍﺑ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺷ‪‬ﻴﺒ‪‬ﺔ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﺧ‪‬ﺎﺯِﻥ ‪‬ﻋﻤ‪‬ﺮ ‪ -‬ﻗﹶﺎ ﹶﻝ "( ﻗﺪ ﺍﻋﺘﺎﺩ ﺃﻥ ﻳﻘﻮﻟﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﻋﻠﺔ ﺃﻭ ﺟﻬﺎﻟﺔ‬
‫ﻭﳓﻮ ﺫﻟﻚ ﻟﺒﻴﻨﻪ ‪.‬‬
‫ﻭﻫﺬﻩ ﺃﻣﺜﻠﺔ ﺗﻮﺿﺢ ﺫﻟﻚ‪:‬‬
‫ﺻﺤِﻴﺢ ‪‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎﺩ‪‬ﺓ ﻋ‪‬ـ ‪‬ﻦ ﹶﺃﻧ‪‬ـﺲ ﹶﺃ ﱠﻥ‬ ‫ﻓﻔﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﻋﻨ‪‬ﺪ ﹶﺃﺑِﻲ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ‪‬‬
‫ﺷﺪِﻳﺪ‪‬ﺓ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﺄﹶﻟﻚ ِﻣ ‪‬ﻦ ‪‬ﺧﻴ‪‬ﺮ ﻣ‪‬ﺎ ﹸﺃ ِﻣ ‪‬ﺮ ‪‬‬
‫ﺕ ِﺑ ِﻪ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮﺫ ﺑِﻚ‬ ‫ﺖ ﺭِﻳﺢ ‪‬‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﻫ‪‬ﺎ ‪‬ﺟ ‪‬‬
‫‪٤٠٩‬‬
‫ﺕ ِﺑ ِﻪ "‬
‫ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ﹸﺃ ِﻣ ‪‬ﺮ ‪‬‬
‫ﺻﺤِﻴ ٍﺢ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳ ِﻖ ﹶﺃﺑِـﻲ‬
‫ﺤ ﹾﻠ‪‬ﻴ ِﺔ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ٍﻢ ﻓِﻲ ﺍﹾﻟ ِ‬
‫ﻆ " ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ﹶﺔ ﻓِﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ﱠﻘﺒ‪‬ﻮ ﹶﻥ‬
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‫ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ِﺑﹶﻠ ﹾﻔ ِ‬
‫ﺻﺤِﻴﺢ ِﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳﺚ ﹶﺃﺑِﻲ ﺍﹾﻟ ‪‬ﻤﻠِﻴ ِﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ " ﹶﺃ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭﻓِﻴﻬ‪‬ﺎ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
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‫ﺺ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬‫‪‬ﻣ ِﻄﺮ‪‬ﻭﺍ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﻓ ‪‬ﺮ ‪‬ﺧ ‪‬‬
‫ﺻﺤِﻴ ٍﺢ‬‫ﺴ ﹶﻜ ِﻦ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃ ‪‬ﺣﻤ‪‬ﺪ ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎِﺋ ‪‬ﻲ ‪‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ ‪‬ﻭﺍﺑ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﻬﻴ‪‬ﺐ ‪‬ﻋ ‪‬ﻦ ﹶﺃﻧ‪‬ﺲ ﻗﹶﺎ ﹶﻝ " ﻛﹶﺎ ﹶﻥ ‪‬ﻣﻌ‪‬ﺎﺫ ‪‬ﻳ ‪‬ﺆ ‪‬ﻡ ﹶﻗﻮ‪ ‬ﻣ ‪‬ﻪ ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ‬‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳﺰ ﺑ‪‬ﻦ ‪‬‬
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‫ﺨﹶﻠ ‪‬ﻪ‬
‫ﺴ ِﻘ ‪‬ﻲ ‪‬ﻧ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺻﺤِﻴﺢ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳـﻖ‬ ‫ﻚ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭﹸﻗ ﹾﻄِﻨ ‪‬ﻲ ‪‬ﻭ ﹶﻏﻴ‪‬ﺮﻩ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫‪٤١٣‬‬
‫ﺸﻬ‪‬ﺪ " ‪.‬‬ ‫ﺴﻌ‪‬ﻮﺩ " ﹸﻛﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﻧ ‪‬ﺪﺭِﻱ ﻣ‪‬ﺎ ‪‬ﻧﻘﹸﻮﻝ ﹶﻗﺒ‪‬ﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔﺮ‪‬ﺽ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬‬ ‫‪‬ﻋ ﹾﻠ ﹶﻘﻤ‪‬ﺔ ‪‬ﻋ ‪‬ﻦ ِﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬

‫‪ - ٤٠٩‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤٧٦‬‬

‫‪ - ٤١٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٢‬ﺹ ‪(٣٣٠‬‬
‫‪ - ٤١١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٢‬ﺹ ‪(٤٤٢‬‬
‫‪ - ٤١٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٤٥‬‬
‫‪ - ٤١٣‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٢٣٤‬‬

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‫ﺻﺤِﻴ ٍﺢ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ـﻌِﻴﺪ ﺑ‪‬ـﻦ ‪‬ﻋﺒ‪‬ـﺪ‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ِﺍﺑ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺷ‪‬ﻴﺒ‪‬ﺔ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﺤﺪِﺙ ﹶﻓ‪‬ﻴ‪‬ﺘ ‪‬ﻮﺿ‪‬ﺄ ‪‬ﻭﻟﹶﺎ‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺔ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤﺒ‪‬ﺔ " ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻐ‪‬ﺘﺴِﻞ ‪‬ﻳﻮ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺻ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ﺑ‪‬ﻦ ﹶﺃ‪‬ﺑﺰ‪‬ﻯ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻪ ‪‬‬
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‫‪‬ﻳﻌِﻴﺪ ﺍﹾﻟ ‪‬ﻐﺴ‪‬ﻞ "‬
‫ﺻﺤِﻴﺢ ‪‬ﻋ ‪‬ﻦ ِﺳﻤ‪‬ﺎﻙ ﺑ‪‬ﻦ ‪‬ﺣﺮ‪‬ﺏ ﻗﹶﺎ ﹶﻝ "‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﺭﻭ‪‬ﻯ ِﺍﺑ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺷ‪‬ﻴﺒ‪‬ﺔ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫‪٤١٥‬‬
‫ﺸﻤ‪‬ﺲ " ‪.‬‬ ‫ﺠ ‪‬ﻤﻌ‪‬ﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻣ‪‬ﺎ ‪‬ﺗﺰ‪‬ﻭﻝ ﺍﻟ ‪‬‬ ‫ﺼﻠﱢﻲ ِﺑﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎﻥ ﺑ‪‬ﻦ ‪‬ﺑﺸِﲑ ‪‬ﻳ ‪‬‬
‫ﺻﺤِﻴﺢ ِﻣ ‪‬ﻦ ِﺭﻭ‪‬ﺍﻳ‪‬ﺔ ﹶﺃﺑِـﻲ ﺻ‪‬ـﺎﻟِﺢ‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ِﺍﺑ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺷ‪‬ﻴﺒ‪‬ﺔ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫‪٤١٦‬‬
‫ﻱ‬
‫ﺴﻤ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻚ ﺍﻟﺪ‪‬ﺍ ِﺭ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻼ‬
‫ﺖ‪:‬ﻭﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﲨﻴﻌﹰﺎ ﺗﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺴﻨﺪ ﻛﺎﻣ ﹰ‬
‫ﻗﻠ ‪‬‬
‫ﻭﺃﻣﺎ ﺍﻟﱵ ﻻ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺴﻨﺪ ﻛﺎﻣﻼ‪،‬ﻛﻤﺎ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ـﺔ " ِﺑِﺈﺳ‪‬ـﻨ‪‬ﺎ ٍﺩ‬
‫ﻱ ﻓِﻲ " ِﻛﺘ‪‬ﺎﺏ ﹶﺍﹾﻟ ‪‬‬ ‫ﻓﻔﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾﺮ ﹶﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ِﺯ ‪‬‬
‫‪٤١٧‬‬
‫ﺼﲑ‪‬ﺓ ‪‬ﺭﺟ‪‬ﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹶﻟﺸ‪‬ﺎ ِﻡ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ‪.‬‬ ‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻮ‪‬ﻑ ﺑ‪‬ﻦ ‪‬ﺣ ِ‬
‫ﺻﺤِﻴ ٍﺢ ِﺇﻟﹶﻰ ﺍﹶﻟ ‪‬‬
‫‪‬‬
‫ﺻﺤِﻴ ٍﺢ ِﺇﻟﹶﻰ ﻧ‪‬ﺎِﻓ ٍﻊ ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ِﺍ ‪‬ﺳ ‪‬ﻢ ﹶﻛِﺜ ِﲑ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ِﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﺻﹶﻠ ‪‬ﻪ ِﺑ ِﺬ ﹾﻛ ِﺮ ِﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺑِـ ِﺬ ﹾﻛ ِﺮ‬
‫ﺴﻤ‪‬ﺎ ‪‬ﻩ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻛِﺜﲑ‪‬ﺍ ‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﻮ‪‬ﺍ‪‬ﻧ ﹶﺔ ﹶﻓ ‪‬ﻮ ‪‬‬‫ﺖ ﹶﻗﻠِﻴﻠﹰﺎ ﹶﻓ ‪‬‬ ‫ﺼ ﹾﻠ ِ‬
‫‪‬ﺑﻦِ ﺍﻟ ‪‬‬
‫‪٤١٨‬‬
‫ﺻ ‪‬ﺢ‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ ﹶﺃ ‪‬‬
‫ﻱ ﻗﹶـﺎ ﹶﻝ "‬ ‫ﺼ ِﺮ ‪‬‬ ‫ﺴ ِﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬‫ﺤ‪‬‬ ‫ﺻﺤِﻴﺢٍ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ِﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺬ ِﺭ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫ﺱ ﹸﺛ ‪‬ﻢ ‪‬ﺧ ﹶﻄ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪ -‬ﻳ ‪‬ﻌﻨِﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﺩ ِﺓ ‪ -‬ﻓﹶـ ‪‬ﺮﺃﹶﻯ‬
‫ﺻﻠﱠﻰ ﺑِﺎﻟﻨ‪‬ﺎ ِ‬
‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ‪ ،‬‬
‫ﺐ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟ ‪‬‬‫ﹶﺃ ‪‬ﻭ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹶﻄ ‪‬‬
‫‪٤١٩‬‬
‫ﻚ"‬
‫ﺼﻠﹶﺎ ﹶﺓ‪،‬ﹶﻓ ﹶﻔ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﻧ‪‬ﺎﺳ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ِﺭﻛﹸﻮﺍ ﺍﻟ ‪‬‬
‫ﺤﻤ‪‬ﺪ ﺑ‪‬ﻦ ﻫ‪‬ﺎﺭ‪‬ﻭﻥ ﺍﻟﺮ‪‬ﻭﻳ‪‬ﺎِﻧ ‪‬ﻲ ‪‬ﻭ ﹶﻏﻴ‪‬ـﺮﻩ ِﺑِﺈﺳ‪‬ـﻨ‪‬ﺎ ٍﺩ‬ ‫ﺴﻨ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺠ‪‬ﻴﺸ‪‬ﺎِﻧ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺫ ‪‬ﺭ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠﻪ
ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﻛﻴ‪‬ﻒ ‪‬ﺗﺮ‪‬ﻯ ‪‬ﺟ ‪‬ﻌ‪‬ﻴﻠﹰﺎ ؟‬
‫ﺻﺤِﻴﺢ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﺳ‪‬ﺎﻟِﻢ ﺍﹾﻟ ‪‬‬
‫‪‬‬

‫‪ - ٤١٤‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٢٧٩‬‬

‫‪ - ٤١٥‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٣٠٦‬‬
‫‪ - ٤١٦‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٤٤١‬‬
‫‪ - ٤١٧‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٣٤٨‬‬
‫‪ - ٤١٨‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٣٧٨‬‬
‫‪ - ٤١٩‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ٣‬ﺹ ‪(٣٧٩‬‬

‫‪١٥٠‬‬
 ‫ﻗﹶﺎ ﹶﻝ ﹸﻗﻠﹾﺖ‪ :‬ﹶﻛ ‪‬‬
‫ﺸ ﹾﻜِﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺱ‪،‬ﻳ ‪‬ﻌﻨِﻲ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮِﻳ ‪‬ﻦ ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﻜﻴ‪‬ﻒ ‪‬ﺗﺮ‪‬ﻯ ﹸﻓﻠﹶﺎﻧ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ ﹸﻗﻠﹾﺖ‪:‬ﺳ‪‬ـﻴ‪‬ﺪ ﻣِـ ‪‬ﻦ‬
‫‪٤٢٠‬‬
‫ﺳ‪‬ﺎﺩ‪‬ﺍﺕ ﺍﻟﻨ‪‬ﺎﺱ ‪.‬‬
‫ﻓﺎﻟﺘﺼﺤﻴﺢ ﻛﻤﺎ ﺗﺮﻯ ﻣﻀﺎﻑ ﺇﱃ ﺷﺨﺺ ﰲ ﺍﻟﺴﻨﺪ‪،‬ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﻓﻴﻪ ﻋﻠﺔ ﻣﺎ‪،‬ﺳـﻮﺍﺀ‬
‫ﺃﻛﺎﻧﺖ ﺍﻻﻧﻘﻄﺎﻉ ﻭﻫﻮ ﺍﻷﻛﺜﺮ ﺃﻭ ﺍﻟﺘﺪﻟﻴﺲ ﻭﳓﻮﻩ ‪...‬‬
‫ﺖ‪:‬ﺳﻠﱠﻤﻨﺎ ﻟﻚ ﺃﻥ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﳐﻀﺮﻡ ﻭﺛﻘﺔ‪،‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﻪ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻓﻤﺎ ﻟﻨـﺎ‬
‫ﻓﺈﻥ ﻗﻠ ‪‬‬
‫ﻧﺮﻯ ﺍﺛﻨﲔ ﻣﻦ ﺍﳊﻔﺎﻅ ﻭﳘﺎ ﺍﳌﻨﺬﺭﻱ ﻭﺍﳍﻴﺜﻤﻲ ﻗﺪ ﻗﺎﻻ ﰲ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪:‬ﻻ ﺃﻋﺮﻓﻪ ‪.‬‬
‫ﺖ‪:‬ﱂ ﻳﻌﺮﻓﺎﻩ‪،‬ﻭﻟﻜﻦ ﻗﺪ ﻋﺮﻓﻪ ﻏﲑﳘﺎ ﻓﻜﺎﻥ ﻣﺎﺫﺍ ؟!‬
‫ﻗﻠ ‪‬‬
‫ﻑ‪.‬‬‫ﺠ ﹰﺔ ﻋﻠﻰ ﻣ ‪‬ﻦ ﻋﺮ ‪‬‬
‫ﻑﺣ ‪‬‬
‫ﺠ ﹰﺔ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻌﺮﻑ‪،‬ﻭﻻ ﻳﻘﺎﻝ‪:‬ﻣ ‪‬ﻦ ﱂ ﻳﻌﺮ ‪‬‬
‫ﻑﺣ ‪‬‬
‫‪‬ﻣﻦ ﻋﺮ ‪‬‬
‫ﻭﻫﻨﺎ ﻧﻜﺘﺔ ﻻ ﲣﻠﻮ ﻣﻦ ﻓﺎﺋﺪﺓ ﻭﻫﻲ ﺃﻥ ﺍﳊﺎﻓﻈﲔ ﺍﳌﻨﺬﺭﻱ ﻭﺍﳍﻴﺜﻤﻲ ﻧﻔﻴﺎ ﺍﳌﻌﺮﻓـﺔ ﻓﻘـﻂ‪،‬ﻭﱂ‬
‫ﳛﻜﻤﺎ ﺑﺎﳉﻬﺎﻟﺔ ﳑﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻬﻤﺎ ﺍﻟﺘﺎﻣﺔ ﺑﺎﻟﻔﻦ ‪.‬‬
‫ﺑﻴﻨﻤﺎ ﺟﺎﺯﻑ ﺍﻷﻟﺒﺎﱐ ﻓﺎ ‪‬ﺩﻋﻰ ﺟﻬﺎﻟﺔ ﺍﻟﺮﺟﻞ‪،‬ﻭﺑﻮﻥ ﺷﺎﺳﻊ ﺑﲔ ﺍﻟﻠﻔﻈﲔ ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻠﺴﺎﻥ ﰲ ﺗﺮﲨﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻔﺎﺭ " ﱂ ﻳﻌﺮﻓﻪ ﺍﺑﻦ ﺣـﺰﻡ ﻓﻘـﺎﻝ ﰲ‬
‫"ﺍﶈﻠﻰ"‪:‬ﺇﻧﻪ ﳎﻬﻮﻝ…ﻭﻣﻦ ﻋﺎﺩﺓ ﺍﻷﺋﻤﺔ ﺃﻥ ﻳﻌ‪‬ﺒﺮﻭﺍ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺑﻘﻮﳍﻢ‪:‬ﻻ ﻧﻌﺮﻓﻪ ﺃﻭ ﻻ ﻧﻌﺮﻑ‬
‫ﻑ ( ﺍﻫـ‪. ٤٢١‬‬ ‫ﺣﺎﻟﻪ‪،‬ﻭﺃ ‪‬ﻣﺎ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﳉﻬﺎﻟﺔ ﺑﻐﲑ ﺯﺍﺋﺪ ﻻ ﻳﻘ ‪‬ﻊ ﺇﻻ ﻣﻦ ﻣ ﱠﻄﻠﻊ ﻋﻠﻴﻪ ﺃﻭ ﳎﺎﺯ ٍ‬
‫ﻓﻠﻴﺘﺄﻣﻞ ﺍﳌﻄﻠ ‪‬ﻊ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻨﻴﻌﲔ‪،‬ﺻﻨﻴﻊ ﺃﻫﻞ ﺍﻟﻔ ‪‬ﻦ ﻭﺻﻨﻴﻊ ﻏﲑﻫﻢ ‪ .‬ﻭﻛﻢ ﻟﻸﻟﺒﺎﱐ – ﺭﲪﻪ‬
‫ﺍﷲ ‪ -‬ﻣﻦ ﻋﺪﻭﻝ ﻋﻦ "ﻋﺪﻡ ﺍﳌﻌﺮﻓﺔ" ﺇﱃ "ﺍﳊﻜﻢ ﺑﺎﳉﻬﺎﻟﺔ" ﻭﻫﻮ ﺧﻄﺄ ﺷﺎﺋﻊ ﰲ ﻛﺘﺒﻪ‪.٤٢٢‬‬
‫ﻭﺃﻣﺎ ﻋﻦ ﺍﻟﻌﻠﱠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪،‬ﻭﻫﻲ ﻣﻈﻨﺔ ﺍﻻﻧﻘﻄﺎﻉ ﺑﲔ ﺃﰊ ﺻﺎﱀ ﺫﻛﻮﺍﻥ ﺍﻟﺴﻤﺎﻥ ﻭﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺍﳌﺘﻮﳘﺔ ﺫﻛﺮﻫﺎ ﺻﺎﺣﺐ ﻛﺘﺎﺏ "ﻫﺬﻩ ﻣﻔﺎﻫﻴﻤﻨﺎ"‪.٤٢٣‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻇﻨـﻪ ﺻـﺎﺣﺐ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ ﻇ ‪‬ﻦ ﺑﺎﻃﻞ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊ ‪‬ﻖ ﺷﻴﺌﹰﺎ‪،‬ﻭﻳﻜﻔﻲ ﰲ ﺑﻄﻼﻧﻪ ﺃﻥ ﺗﻌﺮﻑ ﺃﻥ ﺃﺑﺎ ﺻﺎﱀ‬
‫ﺴﻤﺎﻥ ﻣﺪﱐ ﻛﻤﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻭﺟ ﱡﻞ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻭﱂ ﻳﻜﻦ ﻣﺪﻟـﺴﹰﺎ‪،‬ﻭﺍﳌﻌﺎﺻﺮﺓ‬
‫ﺫﻛﻮﺍﻥ ﺍﻟ ‪‬‬

‫‪ - ٤٢٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ)ﺝ ‪ / ١‬ﺹ ‪(٤٥‬‬

‫‪ - ٤٢١‬ﺍﻟﻠﺴﺎﻥ )‪(٤٣٢/١‬‬
‫‪ - ٤٢٢‬ﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺍﻟﻨﻘﺪ ﺍﻟﺼﺤﻴﺢ ﳌﺎ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺼﺎﺑﻴﺢ( ﻟﻠﺤﺎﻓﻆ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ ﺭﲪﻪ ﺍﷲ‬
‫‪ ) - ٤٢٣‬ﺹ‪(٦٢،٦٣‬‬

‫‪١٥١‬‬
‫ﺗﻜﻔﻲ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﺍﻟﺴﻨﺪ ﺑﺎﻻﺗﺼﺎﻝ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ‪،‬ﻭﻧﻘﻞ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺍﻹﲨـﺎﻉ ﻋﻠﻴـﻪ ﰲ‬
‫ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ ‪.‬‬
‫ﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻼ ﺣﺠ‪‬ﺔ ﻓﻴﻬﺎ ﻷﻥ ﻣﺪﺍﺭﻫﺎ ﻋﻠﻰ ﺭﺟـﻞ‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬ﻭﻫﻲ ﻗﻮﳍﻢ‪:‬ﺇﻥ ﺻﺤ ِ‬
‫ﱂ ﻳﺴﻢ‪،‬ﻭﺗﺴﻤﻴﺘﻪ ﺑﻼ ﹰﻻ ﰲ ﺭﻭﺍﻳﺔ ﺳﻴﻒ ﻻ ﻳﺴﺎﻭﻱ ﺷﻴﺌﹰﺎ ﻷﻥ ﺳﻴﻔﹰﺎ ﻣﺘﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻪ ‪.‬‬
‫ﻒ ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻀﻌﻒ‪،‬ﻟﻜﻦ ﺍﳉﺎﺋﻲ ﺇﱃ ﺍﻟﻘﱪ ﺍﻟﺸﺮﻳﻒ ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﺤﺎﺑﻴﹰﺎ ﺃﻭ ﺗﺎﺑﻌﻴﹰﺎ‬
‫ﻗﻠﺖ‪:‬ﻧﻌﻢ ﺳﻴ ‪‬‬
‫ﺠﺔ ﰲ ﺇﻗﺮﺍﺭ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻟﻌﻤﻠـﻪ‬ ‫ﻻ ﻳﻀ ‪‬ﺮ ﺍﳉﻬ ﹸﻞ ﺑﻪ‪،‬ﻷﻥ ﺍﳊ ‪‬‬
‫ﺣﻴﺚ ﱂ ﻳﻨﻬﻪ ﻋﻤﺎ ﻓﻌﻠﻪ‪،‬ﺑﻞ ﺃﻗﺮﻩ ﻭﺑ ﹶﻜﻰ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﻗﺎﻝ‪:‬ﻳﺎ ﺭﺏ ﻻ ﺁﻟﻮ ﺇﻻ ﻣﺎ‬
‫ﻋﺠﺰﺕ ﻋﻨﻪ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻋﻦ ﺍﻟﻌﻠﺔ ﺍﳋﺎﻣﺴﺔ‪،‬ﻭﻫﻲ‪:‬ﻋﻈﻢ ﺍﳊﺎﺩﺛﺔ‪،‬ﻭﺗﻔﺮﺩ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﺑﻨﻘﻠﻬﺎ‪.‬‬
‫)ﻭﻫﻮ ﳎﻬﻮﻝ ﻋﻨﺪﻫﻢ ( ﺩ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﱂ ﻳﻜﻦ ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻓﻠﻌﻠﻪ ﻇﻨﻪ ﻇﻨﹰﺎ ‪.‬‬
‫ﺃﻭﺭﺩ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺃﻳﻀﹰﺎ ﺻﺎﺣﺐ ﻛﺘﺎﺏ "ﻫﺬﻩ ﻣﻔﺎﻫﻴﻤﻨﺎ"‪.٤٢٤‬‬
‫ﻁ‪:‬‬
‫ﻗﻠﺖ‪:‬ﻗﺪ ﺗﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺃﻥ ﺍﳋ ‪‬ﱪ ﻳﻘﻄ ‪‬ﻊ ﺑﻜﺬﺑ ِﻪ ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﺛﻼﺛ ﹸﺔ ﺷﺮﻭ ٍ‬
‫ﺍﻷﻭﻝ‪:‬ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺑﻪ ﻭﺍﺣ ٍﺪ ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﲡﺘﻤ ‪‬ﻊ ﺍﻟﺪﻭﺍﻋﻲ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﻧﻘﻠﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪:‬ﺃﻥ ﻳﺸﺎﺭ ﹶﻛ ‪‬ﻪ ﺧﻠ ‪‬ﻖ ﻛﺜﲑ ﰲ ﺣﻀﻮﺭ ﻣﺎ ﻳ ‪‬ﺪﻋﻴﻪ ﺍﳌﻨﻔﺮﺩ‪.‬‬
‫ﻭﺍﻟﺸﺮﻃﺎﻥ ﺍﻷﺧﲑﺍﻥ ﻻ ﻳﺘﻮﺍﻓﺮﺍﻥ ﰲ ﺧﱪ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ‪،‬ﻓﺈﻥ ﺧﱪﻩ ﱂ ﺗﺘﻮﻓﺮ ﺍﻟﺪﻭﺍﻋﻲ ﻟﻠﻨﺎﺱ ﻋﻠﻰ‬
‫ﻧﻘﻠﻪ ﻓﺘﺪﺑﺮ‪ .‬ﻭﺗﻘﺪﻡ ﺃﻥ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﻣﻌﺮﻭﻑ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳋﻠﻴﻠﻲ ‪.‬‬
‫ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺭ ‪‬ﺩ ﺍﻵﺛﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻮﳘﺎﺕ‪،‬ﻭﺍﺗﺒﺎﻉ ﺳﺒﻞ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋ ‪‬ﺪ ﻣ ‪‬ﻦ ﺍﻷﺻﻮﻝ ﻭﻣﻊ ﺫﻟﻚ ﺗﻔﺮﺩ ﺑﻪ ﺭﻭﺍﺗﻪ‪،‬ﻣﺜﺎﻟﻪ‪ :‬ﺣـﺪﻳﺚ ﺍﻟﺒﺨـﺎﺭﻯ ﰲ‬
‫ﺤﻴ‪‬ـﻰ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻯ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﺛﹶﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺻﺤﻴﺤﻪ)‪ (١‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟﺤ‪ ‬ﻤ‪‬ﻴ ِﺪ ‪‬‬
‫ﺹ ﺍﻟﱠﻠ‪‬ﻴﺜِـ ‪‬ﻰ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﻟ‪‬ﺘ‪‬ﻴ ِﻤ ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻋ ﹾﻠ ﹶﻘ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﻭﻗﱠﺎ ٍ‬
‫ﻯ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ‪‬ﻣ ‪‬‬
‫‪‬ﺳﻌِﻴ ٍﺪ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬
‫ﺏ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ِﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬

‫‪ ) - ٤٢٤‬ﺹ‪(٦٢‬‬

‫‪١٥٢‬‬
‫ﺠ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﺩ‪‬ﻧﻴ‪‬ﺎ‬
‫ﺖ ِﻫ ‪‬‬
‫ﺉ ﻣ‪‬ﺎ ‪‬ﻧﻮ‪‬ﻯ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺕ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ِﻟ ﹸﻜ ﱢﻞ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫
‪ -‬ﻳﻘﹸﻮ ﹸﻝ‪ِ ":‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ َﻷ ‪‬ﻋﻤ‪‬ﺎ ﹸﻝ ﺑِﺎﻟ‪‬ﻨﻴ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﺟ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ " ‪.‬‬
‫‪٤٢٥‬‬
‫ﺤﻬ‪‬ﺎ ﹶﻓ ِﻬ ‪‬‬
‫‪‬ﻳﺼِﻴ‪‬ﺒﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺇﻟﹶﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ﻳ‪‬ﻨ ِﻜ ‪‬‬
‫ﺹ‪،‬ﻭﺗﻔﺮﺩ ﻋﻦ ﻋﻘﻠﻤـﺔ‬ ‫ﺗﻔﺮﺩ ﺑﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺗﻔﺮﺩ ﻋﻨﻪ ‪‬ﻋ ﹾﻠ ﹶﻘ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﻭﻗﱠﺎ ٍ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﻟ‪‬ﺘ‪‬ﻴ ِﻤ ‪‬ﻰ‪:‬ﻫﺬﺍ ﻭﻗﺪ ﻳﺴﺘﻤﺮ ﺍﻟﺘﻔﺮﺩ ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻨﺪ ﻭﻗﺪ ﻳﺮﻭﻳﻪ ﻋﻦ ﺫﻟﻚ ﺍﳌﺘﻔﺮﺩ‬ ‫‪‬ﻣ ‪‬‬
‫ﻋﺪﺩ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‪،‬ﻓﻬﻮ ﻓﺮﺩ‪،‬ﻭﻳﺪﺧﻞ ﰲ ﺭﺑﻊ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﻋﺪﺩ ﻣﻦ ﺍﻷﺋﻤﺔ‪.‬‬
‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮ ﺃﻥ ﺃﺛﺮ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ﰲ ﺍ‪‬ﻲﺀ ﺇﱃ ﺍﻟﻘﱪ ﺍﻟﺸﺮﻳﻒ ﺻﺤﻴﺢ‪،‬ﻭﻣﻦ ﻃﻌﻦ ﻓﻴﻪ ﻓﻤﺎ‬
‫ﺃﺻﺎﺏ‪،‬ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ ‪.‬‬
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‫ﺚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﺚ‪ -‬ﺣﺪﻳ ﹸ‬
‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺖ ِﻋﻨ‪‬ـ ‪‬ﺪ‬ ‫ﻕ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬‫ﺠ ‪‬ﻌ ِﺪ‪ ٤٢٦‬ﻭِﺑ ِﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺴ‪‬ﻨ ‪‬ﺪ ﺍ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﻓﻔﻲ ‪‬ﻣ ‪‬‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍ ‪‬ﺟ‪‬ﺘﻤ‪‬ـ ‪‬ﻊ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‪،‬ﻣ‪‬ﺎ ِﻟ ِﺮ ‪‬ﺟِﻠ ‪‬‬
‫ﺕ ِﺭ ‪‬ﺟﹸﻠ ‪‬ﻪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺨ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ‪ِ ‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹸﻓ ‪‬‬
‫ﺖ"‬ ‫ﺴ ﹶﻄ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‪،‬ﻓﹶﺎ‪‬ﻧ‪‬ﺒ ‪‬‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺱ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻉ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺖ‪:‬ﺍ ‪‬ﺩ ‪‬‬ ‫ﺼ‪‬ﺒﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ‪،‬ﹸﻗ ﹾﻠ ‪‬‬
‫‪‬ﻋ ‪‬‬
‫ﻱ ﺑ‪‬ـ ِﻦ‬ ‫ﲔ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪ -‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ﻋ‪‬ـ ِﺪ ‪‬‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒ ‪‬ﺪ ِﺭ‪‬ﻳ ‪‬‬
‫ﺕ ﺍﹾﻟ ﹸﻜ‪‬ﺒﺮ‪‬ﻯ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ = ﹶﻃ‪‬ﺒﻘﹶﺎ ‪‬‬ ‫ﻭﰲ ﺍﻟ ﱠﻄ‪‬ﺒﻘﹶﺎ ‪‬‬
‫ﺏ ‪‬ﺑ ِﻦ ‪‬ﻧ ﹶﻔ‪‬ﻴ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌﺰ‪‬ﻯ‪ ٤٢٧‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻀ ﹸﻞ ‪‬ﺑ ‪‬ﻦ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺐ ‪ -‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﹶﻛ ‪‬ﻌ ٍ‬
‫ﻕ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺑ‪‬ـ ِﻦ‬ ‫‪‬ﺩ ﹶﻛ‪‬ﻴ ٍﻦ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ‪ ،‬ﻭ ‪‬ﺯ ‪‬ﻫ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺇﺳ‪‬ـﺤ‪‬ﺎ ‪‬‬
‫ﻚ؟‬‫ﺖ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﻣ‪‬ـﺎ ِﻟ ‪‬ﺮ ‪‬ﺟﻠِـ ‪‬‬
‫ﺕ ِﺭ ‪‬ﺟﹸﻠ ‪‬ﻪ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺨ ِﺪ ‪‬ﺭ ‪‬‬
‫ﺖ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓ ‪‬‬
‫‪‬ﺳ ‪‬ﻌ ٍﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺱ‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻉ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺖ‪:‬ﺍ ‪‬ﺩ ‪‬‬
‫ﺚ ‪‬ﺯ ‪‬ﻫ‪‬ﻴ ٍﺮ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ‪ -‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬‫ﺼ‪‬ﺒﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ‪ -‬ﻫﺬﹶﺍ ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋ ‪‬‬
‫ﺴ ﹶﻄﻬ‪‬ﺎ "‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ‪،‬ﹶﻓ‪‬ﺒ ‪‬‬
‫ﻚ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﹾﻟﹶﺄ‪‬ﻧﻤ‪‬ـﺎ ِﻃ ‪‬ﻲ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﺴ‪‬ﻨ ‪‬ﻲ‪ ٤٢٨‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻣ ‪‬‬
‫ﻭﰲ ‪‬ﻋ ‪‬ﻤ ﹸﻞ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﻭ‪‬ﺍﻟﱠﻠ‪‬ﻴﹶﻠ ِﺔ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ﻕ‬
‫ﺵ‪،‬ﺛﻨـﺎ ﹶﺃﺑ‪‬ـﻮ ِﺇﺳ‪‬ـﺤ‪‬ﺎ ‪‬‬ ‫ﺵ‪،‬ﺛﻨﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ِﺮ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﻋﻴ‪‬ﺎ ٍ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ِﺧﺪ‪‬ﺍ ٍ‬
‫ﺠ‪‬ﻨ‪‬ﻴ ِﺪ ‪‬ﺑ ِﻦ ﻋِﻴﺴ‪‬ﻰ‪،‬ﻗﹶﺎﻟﹶﺎ‪:‬ﺛﻨﺎ ‪‬ﻣ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬

‫‪ - ٤٢٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ ) ‪ (١‬ﻭﺑﺮﻗﻢ ‪( ٥٠٣٦‬‬

‫‪ - ٤٢٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ ) ‪ (١‬ﻭﺑﺮﻗﻢ ‪( ٥٠٣٦‬‬
‫‪ - ٤٢٧‬ﺭﻗﻢ)‪( ٢١١٧‬‬
‫‪ - ٤٢٨‬ﺭﻗﻢ)‪( ١٦٧‬‬

‫‪١٥٣‬‬
‫ﺕ‬
‫ﺖ ﹶﺃ ‪‬ﻣﺸِﻲ ‪‬ﻣﻊ‪ ‬ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ‪‬ﺭﺿِـ ‪‬ﻲ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪،‬ﹶﻓﺨ‪‬ـ ِﺪ ‪‬ﺭ ‪‬‬
‫ﺴﺒِﻴ ِﻌ ‪‬ﻲ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺍﻟ ‪‬‬
‫‪٤٢٩‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻩ ﹶﻓﻘﹶﺎ ‪‬ﻡ ﹶﻓ ‪‬ﻤﺸ‪‬ﻰ‪،‬‬
‫ﻚ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺱ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪:‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺠﹶﻠ ‪‬‬ ‫ِﺭ ‪‬ﺟﹸﻠ ‪‬ﻪ‪،‬ﹶﻓ ‪‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺐ ﺑ‪‬ـ ‪‬ﻦ ﺳ‪‬ـﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‪،‬ﺛﻨﺎ ‪‬ﻣ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﹶﺫ ِﻋ ‪‬ﻲ‪،‬ﺛﻨﺎ ﺣ‪‬ﺎ ِﺟ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺧ‪‬ﺎِﻟ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺶ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ‬
‫ﻕ‪ ،‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻬ‪‬ﻴﹶﺜ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ ٍ‬
‫ﺐ‪،‬ﺛﻨﺎ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹸﻞ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺼ ‪‬ﻌ ٍ‬‫‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‬
‫ﻚ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺱ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺕ ِﺭ ‪‬ﺟﹸﻠ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ ":‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺨ ِﺪ ‪‬ﺭ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪،‬ﹶﻓ ‪‬‬‫‪‬ﺭ ِ‬
‫ﻂ ِﻣ ‪‬ﻦ ِﻋﻘﹶﺎ ٍﻝ "‬
‫ﺸﹶ‬
‫
‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻧ ِ‬
‫ﻭﻫﻮ ﺧﱪ ﺻﺤﻴﺢ ﻣﻮﻗﻮﻑ‪،‬ﻭﻫﻮ ﺣﺠ ﹲﺔ ﰲ ﳏ ﱢﻞ ﺍﻟﱰﺍﻉ‪،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫‪٤٣٠‬‬
‫ﻛﺎﻥ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﲤﺴﻜﹰﺎ ﺑﺎﻷﺛﺮ ‪.‬‬
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‫ﺚ ﺃﰊ ﺍﳉﻮﺯﺍﺀ ﻋﻦ ﻋﺎﺋﺸﺔ‪:‬‬
‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺮﺍﺑﻊ‪ -‬ﺣﺪﻳ ﹸ‬
‫ﻚ‬
‫ﰲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ ‪ ٤٣١‬ﺣﺪ‪‬ﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯﻳ‪ٍ ‬ﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋﻤ‪‬ـﺮ‪‬ﻭ ﺑ‪‬ـ ‪‬ﻦ ﻣ‪‬ﺎﻟِـ ٍ‬
‫ﺸ ﹶﻜﻮ‪‬ﺍ‬
‫ﻂ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻗﺤ‪‬ﻄﹰﺎ ‪‬ﺷﺪِﻳﺪﹰﺍ‪،‬ﹶﻓ ‪‬‬
‫ﺤﹶ‬‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ِ‬ ‫ﺠ ‪‬ﻮﺯ‪‬ﺍ ِﺀ‪:‬ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ ﺍﹾﻟ ‪‬‬‫ﺍﻟ‪‬ﻨ ﹾﻜ ِﺮ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﺣﺘ‪‬ﻰ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺑ‪‬ﻴﻨ‪‬ـ ‪‬ﻪ‬‫ﺖ‪:‬ﺍ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﹶﻗ‪‬ﺒ ‪‬ﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ
ﻓﹶﺎ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻪ ِﻛﻮ‪‬ﻯ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﺸ ﹶﺔ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬‫ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺖ ﺍ ِﻹﺑِـ ﹸﻞ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺐ ‪‬ﻭ ‪‬ﺳ ِﻤ‪‬ﻨ ِ‬‫ﺸ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻒ‪ .‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﻔ ‪‬ﻌﻠﹸﻮﺍ ﹶﻓ ‪‬ﻤ ِﻄ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻣﻄﹶﺮﹰﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧﺒ‪ ‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻰ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﻖ‪.‬‬
‫ﺤ ِﻢ ﹶﻓ ‪‬‬
‫ﺸ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﺗ ﹶﻔ‪‬ﺘ ﹶﻘ ‪‬‬
‫ﻭﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻹﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ٤٣٢‬ﺣﺪ‪‬ﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺮﺑِﻴ ِﻊ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﻋ‪‬ﺎ ِﺭ ‪‬ﻡ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‬
‫ﺖ‪ ":‬ﺍ‪‬ﻧﻈﹸـﺮ‪‬ﻭﺍ‬ ‫ﺸ ﹶﺔ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺸ ﹶﻜﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺱ ﹶﻓ ‪‬‬‫ﻂ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺤﹶ‬ ‫ﺠ ‪‬ﻮﺯ‪‬ﺍ ِﺀ‪ ":‬ﹶﻗ ِ‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺖ‬
‫ﺴﻤ‪‬ﺎ ِﺀ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﻌﻠﹸﻮﺍ ﹶﻓ ‪‬ﻤﻄِـﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﻧﺒ‪‬ـ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓﹶﺎ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻛﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬‫ِﺇﻟﹶﻰ ﹶﻗ‪‬ﺒ ِﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻲ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﻖ "‪ ،٤٣٣‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺣﺴﻦ‪.‬‬
‫ﺖ ﹶﻓ ‪‬‬
‫ﺖ ﺍﹾﻟِﺈِﺑ ﹸﻞ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬‬
‫ﺐ ‪‬ﻭ ‪‬ﺳ ِﻤ‪‬ﻨ ِ‬
‫ﺸ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ ‪‬‬

‫‪ - ٤٢٩‬ﺭﻗﻢ)‪( ١٦٩‬‬
‫‪ - ٤٣٠‬ﻭﺍﻧﻈﺮ ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ -‬ﺝ‪ / ١‬ﺹ ‪(٩٩‬‬
‫‪ - ٤٣١‬ﺭﻗﻢ)‪(٩٣‬‬
‫‪ - ٤٣٢‬ﺭﻗﻢ) ‪( ١٠٨٢‬‬
‫ﺸ ‪‬ﺪﻧ‪‬ﺎ‪:‬‬‫ﻚ ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺼ ٍﺮ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺐ ‪‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ‪‬ﻧ ‪‬‬‫ﺼ ِ‬‫ﺨ ‪‬‬ ‫‪َ - ٤٣٣‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ ":‬ﺳ ‪‬ﻤ ‪‬ﻲ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﻖ " ‪ ،‬ﻳﺮِﻳ ‪‬ﺪ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ِ‬
‫ﺝ ِﺭ ‪‬ﺳﻠﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ‪‬ﻋﻮ‪‬ﺍ ِﻡ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ‪‬ﻖ‬‫ﺨﹶﻠ ‪‬ﻖ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬‬‫‪‬ﻳ ﹾﺄﻭِﻱ ِﺇﻟﹶﻰ ‪‬ﺳ ﹾﻔﻌ‪‬ﺎ َﺀ ﻛﹶﺎﻟﱠﺜ ‪‬ﻮ ِ‬

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‫ﺃﺑﻮ ﻧﻌﻤﺎﻥ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺴﺪﻭﺳﻲ ﺍﳌﻠﻘﺐ ﺑﻌﺎﺭﻡ‪،‬ﺛﻘﺔ ﻣﺸﻬﻮﺭ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺧـﺘﻠﻂ‬
‫ﺑﺂﺧﺮﻩ ﻓﺤﺪﻳﺜﻪ ﻣﻘﺒﻮﻝ ﻫﻨﺎ ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻣﻘﺪﻣﺘﻪ‪:‬ﻋﺎﺭﻡ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﺧﺘﻠﻂ ﺑﺄﺧﺮ ٍﺓ‪،‬ﻓﻤـﺎ ﺭﻭﺍﻩ‬
‫ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ‪،‬ﻭﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﺬﻫﻠﻲ‪،‬ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﳊﻔﺎﻅ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺄﺧﻮﺫﹰﺍ ﻋﻨﻪ ﻗﺒﻞ‬
‫ﺍﺧﺘﻼﻃﻪ"‪. ٤٣٤‬‬
‫ﻭﻋﻘﺐ ﻋﻠﻴﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ‪،‬ﻓﻘﺎﻝ‪:‬ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺣﺪﺙ‬
‫‪٤٣٥‬‬
‫ﻋﻨﻪ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬ﺍﻫـ‪.‬‬
‫ﻗﻠﺖ‪:‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﺍﺭﻣﻲ ﻣﻦ ﺷﻴﻮﺥ ﻣﺴﻠﻢ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻜﻮﻥ ﺍﻟـﺪﺍﺭﻣﻲ ﳑـﻦ‬
‫ﺣﺪﺛﻮﺍ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺴﺪﻭﺳﻲ ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ ﻭﻻ ﺑﺪ ‪،.‬ﻭﱂ ﻳﺘﻔﺮﺩ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﺑـﻞ‬
‫ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺮﺑِﻴ ِﻊ ﺃﻳﻀﹰﺎ‬
‫ﺍﻟﺜﺎﱐ‪:‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ ":‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪:‬ﺗﻐﲑ ﺑﺂﺧﺮﻩ‪،‬ﻣﺎ ﻇﻬﺮ ﻟﻪ ﺑﻌﺪ ﺍﺧﺘﻼﻃﻪ ﺣﺪﻳﺚ ﻣﻨﻜﺮ ﻭﻫﻮ‬
‫ﺛﻘﺔ ‪.‬ﻗﻠﺖ ‪-‬ﺃﻱ ﺍﻟﺬﻫﱯ ‪":-‬ﻓﻬﺬﺍ ﻗﻮﻝ ﺣﺎﻓﻆ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻵﻥ ﱂ ﻳﺄﺕ ﺑﻌﺪ ﺍﻟﻨﺴﺎﺋﻲ ﻣﺜﻠﻪ‪،‬ﻓﺄﻳﻦ‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﳋﺴﺎﻑ ﺍﳌﺘﻬﻮﺭ ﰲ ﻋﺎﺭﻡ ﻓﻘﺎﻝ‪:‬ﺍﺧﺘﻠﻂ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ﻭﺗﻐـﲑ‬
‫ﺣﱴ ﻛﺎﻥ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﳛﺪﺙ ﺑﻪ‪،‬ﻓﻮﻗﻊ ﰲ ﺣﺪﻳﺜﻪ ﺍﳌﻨﺎﻛﲑ ﺍﻟﻜﺜﲑﺓ‪،‬ﻓﻴﺠﺐ ﺍﻟﺘﻨﻜﺐ ﻋﻦ ﺣﺪﻳﺜﻪ‬
‫ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﳌﺘﺄﺧﺮﻭﻥ‪،‬ﻓﺈﺫﺍ ﱂ ﻳﻌﻠﻢ ﻫﺬﺍ ﺗﺮﻙ ﺍﻟﻜﻞ‪،‬ﻭﻻ ﳛﺘﺞ ﺑﺸﻲﺀ ﻣﻨﻬﺎ ‪ .‬ﻗﻠﺖ‪:‬ﻭﱂ ﻳﻘﺪﺭ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﺃﻥ ﻳﺴﻮﻕ ﻟﻪ ﺣﺪﻳﺜﹰﺎ ﻣﻨﻜﺮﹰﺍ‪،‬ﻓﺄﻳﻦ ﻣﺎ ﺯﻋﻢ ‪. ٤٣٦‬‬
‫‪٤٣٧‬‬
‫ﻭﺃﻗﺮ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ‪،‬ﺍﻟﺬﻫﱯ ﰲ ﺩﻓﻌﻪ ﳉﺮﺡ ﺍﺑﻦ ﺣﺒﺎﻥ ‪.‬‬
‫‪٤٣٨‬‬
‫ﻭﺻﺮﺡ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﻜﺎﺷﻒ ﺑﺄﻧﻪ ﺗﻐﲑ ﻗﺒﻞ ﻣﻮﺗﻪ ﻓﻤﺎ ﺣﺪﺙ ‪.‬ﺍﻫـ‪.‬‬

‫ﺝ ِﺭ ‪‬ﺳﻠﹰﺎ‪:‬ﻳ ‪‬ﻌﻨِﻲ ﹶﻟ‪‬ﺒﻨ‪‬ﺎ ِﻣﻤ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻬ‪‬ﺎ ِﻣ ‪‬ﻦ‬

‫ﺨﹶﻠ ِﻖ ‪‬ﻳ ‪‬ﻌﻨِﻲ‪ :‬ﹶﻛِﺒ ‪‬ﲑ ﹰﺓ ‪ ،‬ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﻒ ﺻ‪‬ﺎِﺋﺪ‪‬ﺍ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ ﹾﺄﻭِﻱ ِﺇﻟﹶﻰ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ‪‬ﺳ ﹾﻔﻌ‪‬ﺎ َﺀ ‪‬ﺳ ‪‬ﻮﺩ‪‬ﺍ َﺀ ﻛﹶﺎﻟﱠﺜ ‪‬ﻮ ِ‬ ‫ﺻ ‪‬‬ ‫‪‬ﻭ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻦ ؟‬
‫ﺐ ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺨ ‪‬‬‫ﺖ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟ ِ‬ ‫ﻀ ‪‬‬ ‫ﺠ ‪‬ﻬ ِﺪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ‪‬ﻋﻮ‪‬ﺍ ٍﻡ ‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫‪ - ٤٣٤‬ﻣﻘﺪﻣﺘﻪ )ﺹ‪( ٤٢٦‬‬
‫‪ - ٤٣٥‬ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ )ﺹ‪(٤٦٢‬‬
‫‪ - ٤٣٦‬ﺍﳌﻴﺰﺍﻥ ﰲ ﺗﺮﲨﺔ ﻋﺎﺭﻡ )‪(٨/٤‬‬
‫‪ - ٤٣٧‬ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ ‪ ،‬ﺹ)‪( ٤٦١‬‬
‫‪ - ٤٣٨‬ﺍﻟﻜﺎﺷﻒ )‪(٧٩/٣‬‬

‫‪١٥٥‬‬
‫ﻭﻛﻼﻡ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﺟﻴﺪ ﺩ ﱠﻝ ﻋﻠﻰ ﺑﺮﺍﻋﺔ‪،‬ﻭﺍﻟﻮﺍﻗﻊ ﻳﺆﻳﺪﻩ‪،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﺍﺧﺘﻠﻂ‪،‬ﻭﻣـﺎ‬
‫ﻇﻬﺮ ﻟﻪ ﺑﻌﺪ ﺍﺧﺘﻼﻃﻪ ﺣﺪﻳﺚ ﻣﻨﻜﺮ ‪ -‬ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ‬
‫‪ -‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﺘﺤﺪﻳﺚ‪،‬ﻭﺑﻌﺪ ؛ ﻓﻤﻦ ﳜﺘﻠﻒ ﻋﻦ ﻣﺜﻞ ﻋﺎﺭﻡ ﺍﻟﺜﻘﺔ ﻓـﻼ ﺗﻠﺘﻔـﺖ‬
‫ﺇﻟﻴﻪ‪،‬ﻭﻗﺪ‪:‬‬
‫}×‪<‚Ž è†mæ<žíÃ’ÏÖ<ğ÷^q…æ<<<<ğ÷^q…<hæ†v×Ö<
]<Ð‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻭﺇﺫ ﻗﺪ ﺗﺒﲔ ﻟﻚ ﺃﻥ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ‪،‬ﻋﻦ ﺃﰊ ﺍﻟﻨﻌﻤﺎﻥ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺴﺪﻭﺳﻲ ﻣﻘﺒﻮﻝ ﻻ‬
‫ﻣﺮﺍﺀ ﻓﻴﻪ ‪.‬‬
‫ﻓﺈﻥ ﺗﻌﺠﺐ ﻓﻌﺠﺐ ﻣﻦ ﺻﻨﻴﻊ ﺍﻷﻟﺒﺎﱐ ﺍﻟﺬﻱ ﻧﻘﻞ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺘﻮﺳﻞ" ‪،‬ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻷﰊ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ﰲ ﺍﳌﺨﺘﻠﻄﲔ‪،‬ﰒ ﱂ ﻳﻨﻘﻞ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻣﺎ ﻳﺪﺣﺾ ﺷﺒﻬﺘﻪ ﻭﻫﻲ ﻗﻮﻝ ﺍﺑـﻦ‬
‫ﺍﻟﺼﻼﺡ ‪ -‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ‪:-‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪،‬ﻭﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟـﺬﻫﻠﻲ ﻭﻏﲑﳘـﺎ ﻣـﻦ‬
‫‪٤٣٩‬‬
‫ﺍﳊﻔﺎﻅ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺄﺧﻮﺫﹰﺍ ﻋﻨﻪ ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﻭﺍﻟﺪﺍﺭﻣﻲ ﻣﻦ ﻛﺒﺎﺭ ﺍﳊﻔﺎﻅ ﻭﻫﻮ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺬﻫﻠﻲ‪.‬‬
‫‪٤٤٠‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺃﻧﻪ ‪ -‬ﺃﻱ ﺍﻷﻟﺒﺎﱐ ‪ -‬ﻗﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﻛﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ‬
‫ﻭﺗﻐﺎﻓﻞ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻠﺔ ‪ -‬ﺃﻱ ﺍﺧﺘﻼﻁ ﺃﰊ ﺍﻟﻨﻌﻤـﺎﻥ ‪ -‬ﺍﻟـﺸﻴﺦ ﺍﻟﻐﻤـﺎﺭﻱ ﰲ "ﺍﳌـﺼﺒﺎﺡ"‬
‫)ﺹ‪ . (٤٣‬ﺍﻫـ ‪.‬‬
‫ﻭﺍﻟﺼﻮﺍﺏ‪:‬ﺭﺩ ﻛﻼﻡ ﺍﻷﻟﺒﺎﱐ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫‪<ÜéÏŠĆ Ö]<ÜãËÖ]<àÚ<äjŁ Êaæ<<<<ğ^vév‘<ğ÷çÎ<g‬‬
‫‪ž ñ^Â<àÚ<ÜÒæ‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ﻓﻤﺘﻜﻠﻢ ﻓﻴﻪ‪،‬ﻟﻜﻦ ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ‪،‬ﻭﺍﺑﻦ ﺳﻌﺪ‪،‬ﻭﺍﻟﻌﺠﻠﻲ‪،‬ﻭﺳـﻠﻴﻤﺎﻥ ﺑـﻦ‬
‫ﺣﺮﺏ‪،‬ﻭﻏﲑﻫﻢ‪،‬ﻭﻗﺪ ﺍﺣﺘ ‪‬ﺞ ﺑﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪.‬‬

‫‪ - ٤٣٩‬ﺍﻟﺘﻮﺳﻞ )ﺹ‪(١٢٨‬‬
‫‪) - ٤٤٠‬ﺹ ‪( ١٢٩‬‬

‫‪١٥٦‬‬
‫ﻭﻗﺪ ﻛﻔﺎﻧﺎ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﻣﺆﻧﺔ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﰲ ﻗﺒﻮﻝ ﺣﺪﻳﺜﻪ ﺑﺈﻳﺮﺍﺩﻩ ﺇﻳﺎﻩ ﰲ ﺟـﺰﺀ "ﻣـﻦ‬
‫ﺗﻜﻠﻢ ﻓﻴﻪ ﻭﻫﻮ ﻣﻮﺛﻖ" ‪،٤٤١‬ﻭﺣﺪﻳﺜﻬﻢ ﻻ ﻳﱰﻝ ﻋﻦ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﻋﻨﺪﻩ‪،‬ﻛﻤﺎ ﺻﺮﺡ ﺑﻠﻚ ﰲ ﻣﻘﺪﻣﺔ‬
‫‪٤٤٢‬‬
‫ﺍﳉﺰﺀ ﺍﳌﺬﻛﻮﺭ ‪.‬‬
‫ﻓﻼ ﺗﻠﺘﻔﺖ ‪ -‬ﺃﻳﻬﺎ ﺍﳌﻨﺼﻒ ‪ -‬ﺑﻌﺪ ﺫﻟﻚ ﳌﻦ ﻳﺸﻐﺐ ﻋﻠﻴﻚ‪،‬ﻭﻳﻀﻌﻒ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺨ ‪‬ﺮﺝ ﳍﻢ ﰲ‬
‫ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻓﻘﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪،‬ﻭﻻ ﻳﻘﻮﻝ ﻗﺎﺋﻞ ﺇﻧﻪ ﻣﻦ ﺍ‪‬ﺎﻫﻴﻞ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺪﺧﻠﻬﻢ ﻛﺘﺎﺑﻪ ﺍﻟﺜﻘﺎﺕ‪،‬ﻓﺎﻟﺮﺟﻞ ﺭﻭﻯ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭﻋﻨﺪﻣﺎ ﺗﺮﲨﻪ ﺍﺑـﻦ ﺣﺒـﺎﻥ ﰲ‬
‫ﺛﻘﺎﺗﻪ ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪ ":‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻣﺎﻟﻚ‪،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪،‬ﻳﺮﻭﻱ ﻋـﻦ‬
‫ﺃﰊ ﺍﳉﻮﺯﺍﺀ‪،‬ﺭﻭﻯ ﻋﻨﻪ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﻭﺟﻌﻔﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺍﺑﻨﻪ ﳛﲕ ﺑﻦ ﻋﻤﺮﻭ‪،‬ﻭﻳﻌﺘﱪ ﺣﺪﻳﺜـﻪ‬
‫‪٤٤٣‬‬
‫ﻣﻦ ﻏﲑ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﻨﻪ‪،‬ﻣﺎﺕ ﺳﻨﺔ ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ‪" .‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﺗﺮﺟﻢ ﻟﻌﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ ﰲ ﺿﻤﻦ ﻃﺒﻘﺔ ﺍﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ ﰲ‬
‫‪٤٤٤‬‬
‫ﺍﻟﺒﺼﺮﺓ ﻭﻗﺎﻝ‪":‬ﻭﻗﻌﺖ ﺍﳌﻨﺎﻛﲑ ﰲ ﺣﺪﻳﺜﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﻨﻪ‪،‬ﻭﻫﻮ ﰲ ﻧﻔﺴﻪ ﺻﺪﻭﻕ ﺍﻟﻠﻬﺠﺔ"‬
‫ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﻋﺮﻑ ﺍﺳﻢ ﺍﻟﺮﺍﻭﻱ‪،‬ﻭﻛﻨﻴﺘﻪ‪،‬ﺑﻠﺪﻩ‪،‬ﻭﺷﻬﺮﺗﻪ ﺑﺎﻟﻌﻠﻢ ﻭﻋـﺮﻑ ﺍﻟـﺮﻭﺍﺓ‬
‫ﻋﻨﻪ‪،‬ﻭﺃﻧﻪ ﻗﺪ ﺳﱪ ﺭﻭﺍﻳﺘﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﻳﻌﺘﱪ ﺣﺪﻳﺜﻪ … ﺇﱁ‪،‬ﻭﻗﻮﻟﻪ ﻭﻗﻌﺖ ﺍﳌﻨﺎﻛﲑ …ﺇﱁ ‪.‬‬
‫ﻓﻘﺒﻮﻝ ﺗﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒﺎﻥ ﺣ ‪‬ﻖ ﻻ ﻣﺮﻳﺔ ﻓﻴﻪ‪،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﺍﳊﺎﻓﻆ‪،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‪:‬ﺻﺪﻭﻕ‬
‫‪٤٤٥‬‬
‫ﻟﻪ ﺃﻭﻫﺎﻡ ﺍﻫـ‬
‫ﻟﻜﻦ ﺍﻟﺼﻮﺍﺏ ﻣﻦ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ﰲ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ ﻫﻮ ﻗﻮﻟﻪ "ﺻﺪﻭﻕ" ﻓﻘﻂ‪،‬ﻭﺑﻴـﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻭﻗﻊ ﰲ "ﺍﻟﺘﻬﺬﻳﺐ" ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻛﻼﻡ ﺍﺑﻦ ﺣﺒﺎﻥ ﱂ ﺃﺟﺪﻫﺎ ﰲ ﺍﻟﺜﻘﺎﺕ ﻫـﻲ‬
‫‪٤٤٦‬‬
‫"ﳜﻄﺊ ﻭﻳﻐﺮﺏ"‪،‬ﻭﻫﻲ ﺳﺒﻖ ﻗﻠﻢ ﺑﲏ ﻋﻠﻴﻬﺎ ﺇﳊﺎﻕ ﻗﻮﻟﻪ‪ ":‬ﻟﻪ ﺃﻭﻫﺎﻡ " ‪.‬‬

‫‪) - ٤٤١‬ﺹ‪(٨٥‬‬
‫‪) - ٤٤٢‬ﺹ‪(٢٧‬‬
‫‪ - ٤٤٣‬ﺍﻟﺜﻘﺎﺕ )‪(٢٢٨/٧‬‬
‫‪ - ٤٤٤‬ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ )ﺹ‪(١٥٥‬‬
‫‪ - ٤٤٥‬ﺍﻟﺘﻘﺮﻳﺐ )ﺹ‪(٤٢٦‬‬
‫‪ - ٤٤٦‬ﺍﻟﺘﻬﺬﻳﺐ" )‪(٩٦/٨‬‬

‫‪١٥٧‬‬
‫ﻓﺈﺫﺍ ﺭﻓﻌﺖ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﻻ ﺃﺻﻞ ﳍﺎ ﻣﻦ ﻛﻼﻡ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬ﺭﻓﻊ ﻛﻼﻡ ﺍﳊـﺎﻓﻆ ﺍﳌﻌﺘﻤـﺪ‬
‫ﻋﻠﻴﻬﺎ‪،‬ﻭﻛﺎﻥ ﺍﻟﺼﻮﺍﺏ ﻣﻦ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ﰲ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﻫﻮ "ﺻﺪﻭﻕ" ﻓﻘﻂ‪،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪:‬ﻓﻤﺎ ﺑﺎﻟﻨﺎ‪،‬ﻧﺮﺍﻙ ﻗﺪ ﺃﻋﺮﺿﺖ ﻋﻦ ﻛﻼﻡ ﺃﲪﺪ ﰲ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻓﻘﺪ ﻧﻘـﻞ‬
‫‪٤٤٧‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﻋﻦ ﺃﺑﻴﻪ ﰲ ﻣﺴﺎﺋﻠﻪ‪:‬ﺃﻧﻪ ﻛﺄﻧﻪ ﺿﻌﻔﻪ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﻗﻠﺖ‪":‬ﻛﺄﻥ" ﻇﻦ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ‪.‬‬
‫ﻭﺫﻟﻚ ﻛﻘﻮﻝ ﺍﳊﺎﻓﻆ ﺑﻦ ﺣﺠﺮ ﰲ ﺗﺮﲨﺔ ﺍﳊﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻷﺷﻴﺐ ﰲ ﻣﻘﺪﻣـﺔ ﺍﻟﻔـﺘﺢ ‪":‬‬
‫ﺭﻭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪:‬ﻛﺎﻥ ﺑﺒﻐﺪﺍﺩ )ﺃﻱ ﺍﳊﺴﻦ ﺑﻦ ﻣﻮﺳﻰ(‪،‬ﻭﻛﺄﻧـﻪ‬
‫ﺿﻌﻔﻪ‪،‬ﻗﻠﺖ )ﺃﻱ ﺍﳊﺎﻓﻆ (‪:‬ﻫﺎ ﻇﻦ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ‪ .‬ﺍﻫـ‪. ٤٤٨‬‬
‫ﺃﺿﻒ ﺇﱃ ﻛﻮﻧﻪ ﻇﻨﹰﺎ ﻣﺮﺟﻮﺣﹰﺎ ﺃﻧﻪ ﺟﺮﺡ ﻏﲑ ﻣﻔﺴﺮ‪،‬ﻭﺣﻜﻤﻪ ﺍﻟﺮ ‪‬ﺩ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﻌـﺪﻳﻞ ﻛﻤـﺎ‬
‫ﺗﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻓﺘﻮﺛﻴﻖ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺒﻴﺎﻥ ﻻ ﻣﺮﻳﺔ ﻓﻴﻪ ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ‪:‬‬
‫ﻓﻔﻲ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ‪ -‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ) ﻋﻮ ( ﺍﻟﻨﻜﺮﻯ‪،‬ﻋﻦ ﺃﰊ ﺍﳉﻮﺯﺍﺀ‪ .‬ﻭﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ‬
‫‪٤٤٩‬‬
‫) ﻋﻮ ( ﺍﳉﻨﱮ‪.‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ ﻭﻏﲑﻩ‪،‬ﺗﺎﺑﻌﻲ ‪ -‬ﻓﺜﻘﺘﺎﻥ‪.‬‬
‫ﻭﰲ ﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻋﻪ ‪ /‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ ﻋﻦ ﺃﰊ ﺍﳉﻮﺯﺍﺀ ﻭﻋﻪ ‪ /‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺍﳉﻨﱯ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺜﻘﺘﺎﻥ‬
‫‪٤٥٠‬‬

‫ﻭﺇﺫﺍ ﻗﺪ ﺗﺒﲔ ﻟﻚ ﺛﻘﺔ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ ﻓﻠﻚ ﺃﻥ ﺗﻌﺠﺐ ﻣﻦ ﻗﻮﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﻀﻌﻴﻔﺔ‬
‫ﺗﻌﻘﻴﺒﹰﺎ ﻋﻠﻰ ﺍﳊﺎﻓﻈﲔ ﺍﳌﻨﺬﺭﻱ ﻭﺍﳍﻴﺜﻤﻲ ﺇﺫ ﺣﺴﻨﺎ ﻟﻌﻤـﺮﻭ ﺑـﻦ ﻣﺎﻟـﻚ ﺍﻟﻨﻜـﺮﻱ ؛ ﻗـﺎﻝ‬

‫‪ - ٤٤٧‬ﻣﺴﺎﺋﻠﻪ)ﺹ‪(٨٩‬‬
‫‪) - ٤٤٨‬ﺹ‪(٣٩٧‬‬
‫‪- ٤٤٩‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪( ٦٤٣٧، ٦٤٣٦) (٢٨٦‬‬
‫‪ - ٤٥٠‬ﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ) ﺝ ‪ - ٢‬ﺹ‪ )٤٧٠٠ ( ٤٨٩‬ﻭ‪( ٤٧٠١‬‬

‫‪١٥٨‬‬
‫ﺍﻷﻟﺒﺎﱐ‪:‬ﻭﻓﻴﻤﺎ ﻗﺎﻻﻩ ﻧﻈﺮ‪،‬ﻓﺈﻥ ﻋﻤﺮﹰﺍ ﻫﺎ ﱂ ﻳﻮﺛﻘﻪ ﻏﲑ ﺍﺑﻦ ﺣﺒﺎﻥ‪،‬ﻭﻫﻮ ﻣﺘﺴﺎﻫﻞ ﰲ ﺍﻟﺘﻮﺛﻴﻖ ﺣﱴ ﺇﻧـﻪ‬
‫ﻟﻴﻮﺛﻖ ﺍ‪‬ﻬﻮﻟﲔ ﻋﻨﺪ ﺍﻷﺋﻤﺔ ﺍﻟﻨﻘﺎﺩ ‪ ..‬ﺍﻫـ‪. ٤٥١‬‬
‫ﻗﻠﺖ‪:‬ﺗﻘﺪﻡ ﻗﺒﻮﻝ ﺗﻮﺛﻴﻖ ﺍﺑﻦ ﺣﺒﺎﻥ ﻟﻪ‪،‬ﻭﳏ ﱡﻞ ﺍﻟﻌﺠﺐ ﻣﻦ ﺍﻷﻟﺒﺎﱐ‪،‬ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠـﻰ‬
‫‪٤٥٢‬‬
‫ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ )
(‪ ":‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻭﻫﻮ ﺛﻘﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"‪ :‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻝ ﺍﻹﺳﻨﺎﺩ ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﺍﻟﺒﺨـﺎﺭﻱ ﻏـﲑ‬
‫‪٤٥٣‬‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﻭﻫﻮ ﺻﺪﻭﻕ ﻟﻪ ﺃﻭﻫﺎﻡ ‪...‬‬
‫ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ " ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ "‪:‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺭﺟﺎﻝ ﻣﺴﻠﻢ‪،‬ﻏﲑ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻭﻫﻮ ﺛﻘﺔ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ " ﺍﳌﻴﺰﺍﻥ " ﺫﻛﺮﻩ ﻓﻴـﻪ ﲤﻴﻴﺰﺍ‪،‬ﻭﻭﺛﻘـﻪ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﺻﺤﺢ ﺣﺪﻳﺜﻪ ﻫﺬﺍ ﳑﻦ ﻳﺄﰐ ﺫﻛﺮﻫﻢ ‪.‬‬
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‫ﻓﺄﻧﺖ ﺗﺮﺍﻩ ﻳﺼﺤﺢ ﻭﻳﻀﻌﻒ ﺿﺎﺭﺑﹰﺎ ﺑﻘﻮﺍﻋﺪ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ‪.‬‬
‫ﻭﻗﺪ ﺧﻠﻂ ﺍﺑﻦ ﻋﺪﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺎﻣﻠﻪ ﺑﲔ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻭﻋﻤﺮﻭ ﺑـﻦ‬
‫ﻣﺎﻟﻚ ﺍﻟﺮﺍﺳﱯ ﻓﻘﺎﻝ‪،‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﻋـﻦ ﺍﻟﺜﻘﺎﺕ‪،‬ﻭﻳـﺴﺮﻕ ﺍﳊـﺪﻳﺚ‪،‬ﰒ ﺧـﺘﻢ ﺍﻟﺘﺮﲨـﺔ‬
‫‪٤٥٥‬‬
‫ﺑﻘﻮﻟﻪ‪:‬ﻭﻟﻌﻤﺮﻭ ﻏﲑ ﻣﺎ ﺫﻛﺮﺕ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﻛﲑ ﺑﻌﻀﻬﺎ ﺳﺮﻗﻬﺎ ﻣﻦ ﻗﻮﻡ ﺛﻘﺎﺕ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺻﺪﺭ ﺍﻟﺘﺮﲨﺔ‪:‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺮﺍﺳﱯ‬
‫ﻻ ﺍﻟﻨﻜﺮﻱ‪،‬ﻭﻗﺪ ﻧﺒﻪ ﻋﻠﻰ ﻭﻫﻢ ﺍﺑﻦ ﻋﺪﻱ ﺍﳊﺎﻓﻆ ﰲ "ﺍﻟﺘﻬﺬﻳﺐ"‪،‬ﻭﻓﺮﻕ ﺑﻴﻨـﻬﻤﺎ ﺍﻟـﺬﻫﱯ ﰲ‬
‫"ﺍﳌﻴﺰﺍﻥ" ﻭﰲ "ﺍﳌﻐﲏ" ‪.‬‬
‫‪٤٥٦‬‬

‫ﻭﺍﻏﺘﺮ ﲞﻠﻂ ﺍﺑﻦ ﻋﺪﻱ ﲨﺎﻋﺔ ﻣﻨﻬﻢ‪:‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ "ﺍﻟﻀﻌﻔﺎﺀ"‪،‬ﻭﰲ "ﺍﳌﻮﺿـﻮﻋﺎﺕ"‪،‬ﻭﺍﺑـﻦ‬

‫ﺗﻴﻤﻴﺔ ﰲ "ﺍﻟﺘﻮﺳﻞ" ﻭﻏﲑﻩ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺛﺮ ﺫﻟﻚ ﺃﻥ ﺣﻜﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺛﺮ ﺑﺎﻟﻮﺿﻊ‪،‬ﻭﻫﻮ ﺧﻄﺄ‬
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‫ﺑﻼ ﺭﻳﺐ ﻣﻨﺸﺄﺓ ﺗﻘﻠﻴﺪ ﺍﺑﻦ ﻋﺪﻱ‪.‬‬

‫ﺍﻟﻀﻌﻴﻔﺔ )‪( ٩٤)(١٣١/١‬‬ ‫‪- ٤٥١‬‬

‫ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ )
( )ﺹ‪(٨٨‬‬ ‫‪- ٤٥٢‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ ( ٩٧٠) ٦٩٣ / ٢‬ﻭﳓﻮﻩ ﰲ ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪( ١١٤٠‬‬ ‫‪- ٤٥٣‬‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ ( ٢٤٧٢) ٦٠٨ / ٥‬ﻭﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪( ٢٧٥٥‬‬ ‫‪- ٤٥٤‬‬
‫ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ )‪(١٥٠/٥‬‬ ‫‪- ٤٥٥‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪ (٩٥/٨‬ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪ (٢٨٦/٣‬ﻭﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ)‪. (٤٨٩/٢‬‬ ‫‪- ٤٥٦‬‬

‫‪١٥٩‬‬
‫ﻭﺃﺑﻮ ﺍﳉﻮﺯﺍﺀ ﻫﻮ ﺃﻭﺱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ‪:‬ﺛﻘﺔ ﺍﺣﺘﺞ ﺑﻪ ﺍﳉﻤﺎﻋﺔ‪،‬ﻭﻗﺪ ﺗﻜﻠﻢ ﰲ ﲰﺎﻋﻪ ﻣﻦ‬
‫ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪.‬‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﺇﺛﺒﺎﺕ ﲰﺎﻋﻪ ﻣﻨﻬﺎ ﻟﻶﰐ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﺃﻥ ﺣﺪﻳﺚ ﺃﰊ ﺍﳉﻮﺯﺍﺀ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‬
‫ﺏ )ﺍﹾﻟ ‪‬‬‫ﻼ ﹶﺓ ﺑِﺎﻟ‪‬ﺘ ﹾﻜِﺒ ِﲑ ﻭ‪‬ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ﹶﺓ ِ‬
‫ﺼﹶ‬‫ﺴ‪‬ﺘ ﹾﻔِﺘ ‪‬ﺢ ﺍﻟ ‪‬‬ ‫ﺖ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳ ‪‬‬ ‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺠ ‪‬ﻮﺯ‪‬ﺍ ِﺀ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ‬‫ﺼ ‪‬ﻮ‪‬ﺑ ‪‬ﻪ ‪‬ﻭِﻟ ﹶﻜ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺺ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ﻭ‪‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺨ ‪‬‬ ‫ﺸِ‬ ‫ﲔ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﺭ ﹶﻛ ‪‬ﻊ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ِﻟﱠﻠ ِﻪ ‪‬ﺭ ‪‬‬
‫ﺠ ‪‬ﺪ ِﺓ ﻟﹶـ ‪‬ﻢ‬‫ﺴ‪‬‬‫ﻯ ﻗﹶﺎِﺋﻤ‪‬ﺎ ‪‬ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻮ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬‬ ‫ﻉ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻛﹸﻮ ِ‬
‫ﺵ ِﺭ ‪‬ﺟﻠﹶـ ‪‬ﻪ‬ ‫ﺤ‪‬ﻴ ﹶﺔ ‪‬ﻭﻛﹶـﺎ ﹶﻥ ‪‬ﻳﻔﹾـ ِﺮ ‪‬‬ ‫ﻯ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻓِﻰ ﹸﻛ ﱢﻞ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ﺍﻟ‪‬ﺘ ِ‬ ‫ﺴ‪‬ﺘ ِﻮ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺵ ﺍﻟ ‪‬ﺮﺟ‪‬ـ ﹸﻞ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔﺘ‪‬ـ ِﺮ ‪‬‬
‫ﺐ ِﺭ ‪‬ﺟﹶﻠ ‪‬ﻪ ﺍﻟﹾ‪‬ﻴ ‪‬ﻤﻨ‪‬ﻰ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ﹾﻘ‪‬ﺒ ِﺔ ﺍﻟ ‪‬‬‫ﺼ ‪‬‬‫ﺴﺮ‪‬ﻯ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ِ‬ ‫ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫‪٤٥٨‬‬
‫ﺴﻠِﻴ ِﻢ‪،.‬ﻭﻛﻔﻰ ‪‬ﺬﺍ ﺣﺠﺔ ‪.‬‬ ‫ﻼ ﹶﺓ ﺑِﺎﻟ‪‬ﺘ ‪‬‬
‫ﺼﹶ‬‫ﺨِﺘ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒ ِﻊ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺵ ﺍﻟ ‪‬‬
‫ِﺫﺭ‪‬ﺍ ‪‬ﻋ‪‬ﻴ ِﻪ ﺍ ﹾﻓِﺘﺮ‪‬ﺍ ‪‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ(‪:‬ﻗﺎﻝ ﻟﻨﺎ ﻣﺴﺪﺩ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﻣﺎﻟﻚ‪،‬ﻋﻦ ﺃﰊ ﺍﳉﻮﺯﺍﺀ ﻗﺎﻝ‪:‬ﺃﻗﻤﺖ ﻣﻊ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ‪،‬ﻭﻋﺎﺋﺸﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ ﻟﻴﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫‪٤٥٩‬‬
‫ﺁﻳﺔ ﻭﺇﻻ ﺳﺄﻟﺘﻬﻢ ﻋﻨﻬﺎ ‪.‬‬
‫ﻀ ِﻞ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـﺮِﻭ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﺟﻬﺎ ﺍﺑﻦ ﺳﻌﺪ‪:‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻋ‪‬ﺎ ِﺭ ‪‬ﻡ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺳ‪‬ﻨ ﹰﺔ ﻣ‪‬ـﺎ ﻓِـﻲ‬ ‫ﺱ ﻓِﻲ ﺩ‪‬ﺍﺭِ ِﻩ ﺍﹾﺛ‪‬ﻨ‪‬ﺘ ‪‬ﻲ ‪‬ﻋ ‪‬‬ ‫ﺕ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺠ ‪‬ﻮﺯ‪‬ﺍ ِﺀ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬‫ﻚ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ ‪‬‬
‫‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﺁ‪‬ﻳ ﹲﺔ ِﺇﻟﱠﺎ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ "‬
‫‪٤٦٠‬‬

‫ﺸ ‪‬ﺮ ﹶﺓ ﺳ‪‬ـ‪‬ﻨ ﹰﺔ ﻓِـﻲ‬ ‫ﺱ ﺍﹾﺛ‪‬ﻨ‪‬ﺘ ‪‬ﻲ ﻋ‪‬ـ ‪‬‬ ‫ﺕ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺠ ‪‬ﻮﺯ‪‬ﺍ ِﺀ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ ‪‬‬
‫ﲔ ﻏﹸـ ‪‬ﺪ ‪‬ﻭ ﹰﺓ‬
‫ﻒ ِﺇﻟﹶﻰ ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺨ‪‬ﺘِﻠ ‪‬‬
‫ﺩ‪‬ﺍ ِﺭ ِﻩ‪ ،‬ﻭﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﻘﹸﺮ‪‬ﺁ ِﻥ ﺁ‪‬ﻳ ﹲﺔ ِﺇﻟﱠﺎ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮﻟِﻲ ‪‬ﻳ ‪‬‬

‫ﺍﻟﻀﻌﻔﺎﺀ ﻻﺑﻦ ﺍﳉﻮﺯﻱ )‪ (٢٣١/٢‬ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﻟﻪ )‪(١٤٥/٢‬‬ ‫‪- ٤٥٧‬‬

‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ‪( ١١٣٨‬‬ ‫‪- ٤٥٨‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ)‪[ ١٥٤٠ ](١٧/٢‬‬ ‫‪- ٤٥٩‬‬
‫ﺍﺑﻦ ﺳﻌﺪ )‪ (٢٢٤/٧‬ﺭﻗﻢ)‪(٨٩٥١‬‬ ‫‪- ٤٦٠‬‬

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‫ﺐ‪ِ:‬ﺇﻧ‪‬ـﻲ ﻟﹶـﺎ‬
‫ﺖ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳﻘﹸﻮ ﹸﻝ ِﻟ ﹶﺬ‪‬ﻧ ٍ‬
‫ﺖ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ‪‬ﻭﻟﹶﺎ ‪‬ﺳ ِﻤﻌ‪ ‬‬
‫ﺸ‪‬ﻴ ﹰﺔ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ ِ‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ‪.‬‬
‫ﹶﺃ ﹾﻏ ِﻔ ‪‬ﺮ ‪‬ﻩ ِﺇﻟﱠﺎ ﺍﻟ ‪‬‬‫‪٤٦١‬‬

‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ "ﺍﻟﺘﻬﺬﻳﺐ" ‪ ":‬ﻟﻜﻦ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺟﻮﺍﺯ ﻛﻮﻧﻪ ﺗﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻓﺸﺎﻓﻬﻬﺎ ﻋﻠﻰ‬
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‫ﻣﺬﻫﺐ ﻣﺴﻠﻢ ﰲ ﺇﻣﻜﺎﻥ ﺍﻟﻠﻘﺎﺀ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺃﺑﻮ ﺍﳉﻮﺯﺍﺀ ﻗﺪ ﺃﺩﺭﻙ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﺑﻴﻘﲔ‪،‬ﻭﱂ ﻳﻜـﻦ ﺃﺑـﻮ‬
‫ﺍﳉﻮﺯﺍﺀ ﻣﺪﻟﺴﹰﺎ ﻓﺮﻭﺍﻳﺘﻪ ﻋﻨﻬﺎ ﳏﻤﻮﻟ ﹲﺔ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﻛﻤﺎ ﻫﻮ ﻣـﺬﻫﺐ ﺍﻹﻣـﺎﻡ ﻣـﺴﻠﻢ‪،‬ﺑﻞ‬
‫ﺍﳉﻤﻬﻮﺭ‪،‬ﻭﺍﺳﺘﻘ ‪‬ﺮ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺫﻟﻚ‪،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻭﻗﺪ ﺻﺤﺢ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﺍﳉﻮﺯﺍﺀ ﰲ "ﺍﳊﻠﻴﺔ" ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻟـﻪ ﻋـﻦ‬
‫ﻋﺎﺋﺸﺔ ‪.‬‬
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‫ﻭﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺼﺤﻴﺤﲔ ﻻﺑﻦ ﺍﻟﻘﻴﺴﺮﺍﱐ‪:‬ﲰﻊ ﻋﺎﺋﺸﺔ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﻓﺤﺎﺻﻞ ﻣﺎ ﺗﻘﺪﻡ‪:‬ﺃﻥ ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺣﺴﻦ ﺃﻭ ﺻﺤﻴﺢ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﻣﺴﻠﻢ ﻣﺎ ﺧﻼ ﻋﻤﺮﻭ ﺑـﻦ‬
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‫ﻣﺎﻟﻚ ﺍﻟﻨﻜﺮﻱ‪،‬ﻭﻫﻮ ﺛﻘﺔ ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ ‪.‬‬

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‫‪ - ٤٦١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪(٣٣٧٧ ) (٧٩/٣‬‬

‫‪ - ٤٦٢‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪( ٧٠٢) (٣٨٤/١‬‬
‫‪ - ٤٦٣‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺼﺤﻴﺤﲔ ﻻﺑﻦ ﺍﻟﻘﻴﺴﺮﺍﱐ )‪(٤٦/١‬‬
‫‪ - ٤٦٤‬ﺍﻧﻈﺮ ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ‪ -‬ﺝ‪ / ١‬ﺹ ‪ (٥٣‬ﻓﻤﺎ ﺑﻌﺪ‬

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 ‫ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺴ‪‬ﻠﻒ ﺍﻟﺼ‪‬ﺎﱀ ﰲ ﺍﻟﺘﻮﺳ‪ِ ‬ﻞ ﺑﻪ
ﺑﻌﺪ ﻣﻮﺗِﻪ‬

‫ﳊﲑ‪‬ﺓ‬
‫ﻓﻔﻲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﻐ‪‬ﺎِﻓ ِﺮ ﻓِﻲ)ﺳﻴ‪‬ﺎﻕ ﺍﻟ‪‬ﺘﺎ ِﺭﻳ‪‬ﺦ(‪:‬ﺍ ُﻷ ‪‬ﺳﺘ‪‬ﺎ ﹸﺫ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻗ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﺑِـﺎ ِ‬
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‫ﺴﺘ‪‬ﺴﻘﹶﻰ ِﺑ ِﻪ‪.‬‬
‫‪‬ﻳ ‪‬‬
‫ﻕ ﻣ‪‬ـ ‪‬ﺪ ﹰﺓ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺱ ﺑِـﺎﻟ ِﻌﺮ‪‬ﺍ ِ‬ ‫ﻆ‪ ،‬ﺩ ‪‬ﺭ ‪‬‬
‫ﻱ ﺍﻟﻮ‪‬ﺍ ِﻋ ﹸ‬
‫ﺤ ِﻮ ‪‬‬
‫ﺐ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺻ ‪‬ﻮِﻟ ‪‬ﻲ‪،‬ﺍ َﻷ ِﺩ‪‬ﻳ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺧﱢﻠﻜﹶﺎﻥ ِﻓ‪‬ﻴ ِﻪ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍ ُﻷ ‪‬‬
‫ﺖ ِﺑ ِﻪ ﺍﳌﺒﺘﺪ ‪‬ﻋ ﹸﺔ ‪ -‬ﻳ ‪‬ﻌﻨِﻲ ﺍﻟ ﹶﻜﺮ‪‬ﺍ ِﻣﻴ‪‬ـﺔ ‪ -‬ﻓﺮﺍﺳـﻠﻪ ﹶﺃﻫ‪‬ـ ﹸﻞ ‪‬ﻧﻴ‪‬ـﺴ‪‬ﺎ‪‬ﺑﻮ‪‬ﺭ‪،‬ﻓﻮﺭ ‪‬ﺩ‬ ‫ﻱ‪،‬ﻓﺴ ‪‬ﻌ ‪‬‬ ‫‪‬ﺗ ‪‬ﻮﺟ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺼ‪‬ﻨﻔﹶﺎﺗ‪‬ﻪ ﹶﻗ ِﺮﻳ‪‬ﺒﹰﺎ ِﻣ ‪‬ﻦ ﻣﺎﺋﹶﺔ‬
‫‪‬ﻋﹶﻠ‪‬ﻴﻬِﻢ‪،‬ﻭ‪‬ﺑﻨ‪‬ﻮﺍ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﺪ ‪‬ﺭ ‪‬ﺳ ﹰﺔ ‪‬ﻭﺩ‪‬ﺍﺭﹰﺍ‪،‬ﻭ‪‬ﻇﻬﺮﺕ ‪‬ﺑ ‪‬ﺮ ﹶﻛ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍ ﹸﳌ‪‬ﺘ ﹶﻔ ﹼﻘﻬ‪‬ﺔ‪،‬ﻭ‪‬ﺑﻠﻐﺖ ‪‬ﻣ ‪‬‬
‫ﺕ ﹶﻟ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬ﻣﻨ‪‬ﺎ ﹶﻇﺮ‪‬ﺍﺕ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍﻟـ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶـﻰ ﺍﺑ‪‬ـ ِﻦ‬ ‫ﺼﻨ‪‬ﻒ‪ ،‬ﻭ ‪‬ﺩﻋِﻲ ِﺇﻟﹶﻰ ﻣﺪﻳﻨ‪‬ﺔ ﹶﻏ ‪‬ﺰﻧ‪‬ﺔ‪،‬ﻭ‪‬ﺟﺮ ‪‬‬ ‫ﻣ‪‬‬
‫ﺏ ﺑ‪‬ـﺴ‪‬ﺖ‪ ،‬ﻭ‪‬ﻧ ِﻘ ﹶﻞ ِﺇﻟﹶـﻰ‬ ‫ﺕ ﺑﻘﹸـ ‪‬ﺮ ِ‬‫ﺴ ‪‬ﻢ ﻓِـﻲ ﺍﻟ ﱠﻄ ِﺮﻳ‪‬ﻖ‪،‬ﹶﻓﻤ‪‬ـﺎ ‪‬‬ ‫ﻛﺮ‪‬ﺍﻡ‪،‬ﹸﺛ ‪‬ﻢ ﻋ‪‬ﺎ ‪‬ﺩ ِﺇﻟﹶـﻰ ‪‬ﻧ‪‬ﻴﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻮ ‪‬ﺭ‪،‬ﻓـ ‪‬‬
‫‪٤٦٦‬‬
‫ﺏ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ‪ .‬ﺍﻫـ‬ ‫ﳊﲑ‪‬ﺓ ‪‬ﻳﺰ‪‬ﺍﺭ‪ ،‬ﻭﻳ‪‬ﺴﺘﺠ‪‬ﺎ ‪‬‬ ‫‪‬ﻧ‪‬ﻴﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻮ ‪‬ﺭ‪،‬ﻭ‪‬ﻣﺸﻬﺪ ‪‬ﻩ ﺑِﺎ ِ‬
‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ .‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹸﺓ ﺑ ‪‬ﻦ ﺍﻟﻘﹶﺎ ِﺳ ِﻢ ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﻌ ِﺰﻳ‪‬ـ ِﺰ ﺍﳍﹶﺎﺷِـ ِﻤ ‪‬ﻲ‪،‬ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ‪،‬ﺍﻟ ﹸﻘ ‪‬ﺪ ‪‬ﻭ ﹸﺓ‪ِ،‬ﺇﻣ‪‬ﺎ ‪‬ﻡ‬
‫ﺸ ‪‬ﻬﻮ‪‬ﺭﹰﺍ‬‫ﺐ‪:‬ﻛﹶـﺎ ﹶﻥ ِﺛﻘﹶـ ﹰﺔ ﻣ‪‬ـ ‪‬‬ ‫ﳋ ِﻄﻴ‪‬ـ ‪‬‬ ‫ﻱ‪،‬ﻗﹶﺎ ﹶﻝ ﺍ ﹶ‬ ‫ﺼﻮ‪‬ﺭ‪،‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺍﳍﹶﺎﺷِـ ِﻤ ‪‬ﻲ ﺍﻟ‪‬ﺒﻐ‪‬ـﺪ‪‬ﺍ ِﺩ ‪‬‬ ‫ﺟ‪‬ﺎﻣِﻊ ﺍ ﹶﳌ‪‬ﻨ ‪‬‬
‫ﺴ ِﻘ ‪‬ﻲ‬
‫ﺱ ﻓﹶـ ‪‬‬
‫ﺴﻘﹶﻰ ﺑﺸﻴ‪‬ﺒ ِﺔ ﺍﻟ ‪‬ﻌ‪‬ﺒﺎ ِ‬ ‫ﺏ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﳋﻄﱠﺎ ِ‬ ‫ﺱ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺑ ‪‬ﻦ ﺍ ﹶ‬
‫ﺴﻘﹶﻰ ﻟِﻠﻨ‪‬ﺎ ِ‬‫ﺡ‪،‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﻼِ‬ ‫ﺼﹶ‬‫ﺑِﺎﻟ ‪‬‬
‫‪٤٦٧‬‬
‫ﺴﻘِﻲ ِﺑ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ﳛﻮﻝ ِﺭﺩ‪‬ﺍﺀ ‪‬ﻩ ﹶﻓﺠ‪‬ﺎ َﺀ ﺍ ﹶﳌ ﹶﻄ ‪‬ﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍ ِﳌ‪‬ﻨﺒ‪‬ﺮ‪.‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺑِﻲ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﺃﹶﺳ‪‬ﺘ ‪‬‬
‫ﺖ ﻣِـ ‪‬ﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺴﲑ ﰲ ﺁﺧﺮ ﺗﺮﲨﺔ ﺍﻟﺴﻴﺪﺓ ﻧﻔﻴﺴﺔ ﺑﻨﺖ ﺍﳊـﺴﻦ‪ :‬ﻭِﻗﻴ‪‬ـ ﹶﻞ‪:‬ﻛﹶﺎﻧ‪‬ـ ‪‬‬
‫ﺤ‪‬ﻴ ‪‬ﻦ‪ ،‬ﻭﻓِﻲ‬ ‫ﺏ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻗ‪‬ﺒ ِﺮﻫ‪‬ﺎ‪،‬ﺑ ﹾﻞ ﻭ‪ِ ‬ﻋ‪‬ﻨ ‪‬ﺪ ﹸﻗ‪‬ﺒ ‪‬ﻮ ِﺭ ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟـﺼ‪‬ﺎِﻟ ِ‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ ‪‬‬ ‫ﺕ ﺍﻟ ‪‬ﻌﻮ‪‬ﺍِﺑ ِﺪ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ‪‬ﻣ ‪‬‬ ‫ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺤ ِﺮ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍ َﻷﺑ‪‬ـ ‪‬ﻮ‪‬ﻳ ِﻦ‪ ،‬ﻭ ِﻣ ‪‬ﻦ‬
‫ﺴ‪‬‬‫ﻼ ِﺓ‪ ،‬ﻭﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺼﹶ‬ ‫ﺡ‪ ،‬ﻭﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺴ ﹶﻔ ِﺮ ﺍ ﹸﳌﺒ‪‬ﺎ ِ‬
‫ﺍ ﹶﳌﺴ‪‬ﺎ ِﺟ ِﺪ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﺰ ‪‬ﺩِﻟ ﹶﻔ ﹶﺔ‪ ،‬ﻭﻓِﻲ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻭ ِﺣ‪‬ﻴ ٍﻦ‪ِ،‬ﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ":‬ﻭﻗﹶـﺎ ﹶﻝ‬‫ﻀ ﱠﻄ ِﺮ‪ ،‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ﹸﻗ‪‬ﺒ ‪‬ﻮ ِﺭ ﺍ ﹸﳌ ‪‬ﻌ ﱠﺬِﺑ‪‬ﻴ ‪‬ﻦ‪ ،‬ﻭﻓِﻲ ﹸﻛ ﱢﻞ ‪‬ﻭ ﹾﻗ ٍ‬
‫ﺐ َﻷ ِﺧ‪‬ﻴ ِﻪ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍ ﹸﳌ ‪‬‬ ‫ﺍﻟﻐ‪‬ﺎِﺋ ِ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ﺎﺩ‪‬ﺗِﻲ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍﺧِـﺮِﻳ ‪‬ﻦ"‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫)‪ (٦٠‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪.‬‬

‫‪ - ٤٦٥‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺬﻫﱯ )‪ (٢١٦/١٧‬ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(١٤٨‬‬
‫‪ - ٤٦٦‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٦١٠)(٢٧٢‬‬
‫‪ - ٤٦٧‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ)‪ ( ١٩٥ ) (٣٧٥/١٥‬ﻭﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤٤٩‬‬

‫‪١٦٢‬‬
‫ﻚ‪ .‬ﻭ‪‬ﻳ‪‬ﺘﹶﺄﻛﱠـ ‪‬ﺪ‬
‫ﻉ‪ ،‬ﻭ ِﺷ‪‬ﺒ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﳉﻤ‪‬ﺎ ِ‬
‫ﺖ ﺍﳊﹶﺎ ‪‬ﺟ ِﺔ‪ ،‬ﻭﻓِﻲ ﺍ ِ‬
‫ﺖ ِﺇ ﱠﻻ ‪‬ﻭ ﹾﻗ ‪‬‬
‫‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ﺍﻟﺪ‪‬ﺍﻋِﻲ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﻓِﻲ ‪‬ﻭ ﹾﻗ ٍ‬
‫ﺕ‪ ،‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ َﻷﺫﹶﺍ ِﻥ‪.‬ﺍﻫـ‬
‫‪٤٦٨‬‬
‫ﻑ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ‪ ،‬ﻭ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ﺍ ﹶﳌ ﹾﻜ‪‬ﺘ ‪‬ﻮﺑ‪‬ﺎ ِ‬
‫ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ﻓِﻲ ‪‬ﺟ ‪‬ﻮ ِ‬
‫ﺴﻜِﺘ ‪‬ﻲ‬
‫ﺴ ِﻦ ﺍﻟـ ‪‬‬ ‫ﺼ ‪‬ﺮ ﺑـ ‪‬ﻦ ﺍﳊﹶـ ‪‬‬ ‫ﻭﰲ ﺍﻟﺴﲑ ﺃﻳﻀﹰﺎ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋِﻠ ‪‬ﻲ ﺍﻟ ‪‬ﻐﺴ‪‬ﺎِﻧ ‪‬ﻲ‪:‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺍﻟ ﹶﻔ‪‬ﺘ ِﺢ ﻧ‪‬ـ ‪‬‬
‫ﻂ ﺍ ﹶﳌﻄﹶـ ‪‬ﺮ ِﻋﻨ‪‬ـﺪﻧ‪‬ﺎ‬‫ﺴ‪‬ﻴ ﹶﺔ ﻋ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻌ‪‬ﻴ ‪‬ﻦ ‪‬ﻭ ِﺳ‪‬ﺘ‪‬ﻴ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻊ ﻣﺎﹶﺋ ٍﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺤـ ﹶ‬
‫ﻱ‪ ،‬ﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺑﹶﻠ‪‬ﻨ ِ‬
‫ﺍﻟﺴ‪‬ﻤﺮﻗﻨ ِﺪ ‪‬‬
‫ﻑ‬
‫ﺴﻘﹶﻮﺍ‪،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺻ‪‬ﺎِﻟ ‪‬ﺢ ‪‬ﻣﻌ‪‬ـ ‪‬ﺮ ‪‬ﻭ ‪‬‬
‫ﺱ ِﻣﺮ‪‬ﺍﺭﹰﺍ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺾ ﺍ َﻷ ‪‬ﻋﻮ‪‬ﺍ ِﻡ‪،‬ﻓﹶﺎﺳ‪‬ﺘﺴﻘﹶﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﺮﹶﻗ‪‬ﻨ ‪‬ﺪ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ِﺑ ‪‬‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﻫﻮ‪‬؟‬‫ﺿ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺖ ﺭﺃﹾﻳﹰﺎ ﺃﹶﻋﺮ ‪‬‬ ‫ﺡ ِﺇﻟﹶﻰ ﻗﹶﺎﺿِﻲ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮﹶﻗ‪‬ﻨ ‪‬ﺪ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ِ:‬ﺇﻧ‪‬ﻲ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻼِ‬
‫ﺼﹶ‬ ‫ﺑِﺎﻟ ‪‬‬
‫ﻱ‪،‬ﻭ‪‬ﻗ ‪‬ﱪ ‪‬ﻩ‬‫ﺤ ‪‬ﻤ ِﺪ ﺑ ِﻦ ِﺇ ‪‬ﺳﻤ‪‬ﺎ ِﻋ‪‬ﻴ ﹶﻞ ﺍﻟ‪‬ﺒﺨ‪‬ـﺎ ِﺭ ‪‬‬
‫ﻚ ِﺇﻟﹶﻰ ﹶﻗ‪‬ﺒ ِﺮ ﺍ ِﻹﻣ‪‬ﺎ ِﻡ ‪‬ﻣ ‪‬‬‫ﺱ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺝ ﻭ‪‬ﳜﺮ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺭ‪‬ﻯ ﹶﺃ ﹾﻥ ﲣﺮ ‪‬‬
‫ﺝ‬‫ﺨ ‪‬ﺮ ‪‬‬‫ﺖ‪،‬ﹶﻓ ‪‬‬
‫ﺴﻘِﻴﻨ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻘﹶﺎﺿِﻲ‪ِ:‬ﻧ ‪‬ﻌ ‪‬ﻢ ﻣ‪‬ـﺎ ‪‬ﺭﹶﺃﻳ‪‬ـ ‪‬‬ ‫ﷲ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﲞ ‪‬ﺮ‪‬ﺗﻨ‪‬ﻚ‪،‬ﻭ‪‬ﻧﺴﺘﺴﻘِﻲ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ‪،‬ﻓﻌﺴ‪‬ﻰ ﺍ ُ‬
‫ﺱ ِﻋﻨ‪‬ـ ‪‬ﺪ ﺍﻟ ﹶﻘ‪‬ﺒ ِﺮ‪،‬ﻭ‪‬ﺗـﺸ ﱠﻔﻌ‪‬ﻮﺍ‬ ‫ﺱ‪ ،‬ﻭ‪‬ﺑﻜﹶﻰ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺱ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ‪،‬ﻭ‪‬ﺍﺳ‪‬ﺘﺴﻘﹶﻰ ﺍﻟﻘﹶﺎﺿِـﻲ ﺑِﺎﻟﻨ‪‬ـﺎ ِ‬ ‫ﺍﻟﻘﹶﺎﺿِﻲ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ‪‬ﺮ‪‬ﺗﻨ‪‬ﻚ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ﹶﺔ‬
‫ﺱ ِﻣ ‪‬ﻦ ﺃﹶﺟِﻠ ِﻪ ِﺑ ‪‬‬‫ﺴﻤ‪‬ﺎ َﺀ ِﺑﻤ‪‬ﺎ ٍﺀ ‪‬ﻋ ِﻈ‪‬ﻴ ٍﻢ ﹶﻏ ِﺰ‪‬ﻳ ٍﺮ ﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﷲ ‪-‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ -‬ﺍﻟ ‪‬‬ ‫ﺑﺼ‪‬ﺎ ِﺣِﺒ ِﻪ‪،‬ﹶﻓﺄﹶﺭﺳ ﹶﻞ ﺍ ُ‬
‫ﺻ ‪‬ﻮ ﹶﻝ ِﺇﻟﹶﻰ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮﹶﻗ‪‬ﻨ ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﻛﹾﺜ ‪‬ﺮ ِﺓ ﺍ ﹶﳌ ﹶﻄ ِﺮ ﻭ‪‬ﻏﺰ‪‬ﺍﺭِﺗ ِﻪ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺧﺮﺗﻨﻚ‬ ‫ﺴﺘ‪‬ﻄﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﻟ ‪‬ﻮ ‪‬‬ ‫ﹶﺃﻳ‪‬ﺎ ٍﻡ ﹶﺃ ‪‬ﻭ ﳓ ‪‬ﻮﻫ‪‬ﺎ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪٤٦٩‬‬
‫ﻼﹶﺛ ﹶﺔ ﹶﺃ ِﻣﻴ‪‬ﺎ ٍﻝ‪.‬‬
‫ﺤ ‪‬ﻮ ﹶﺛ ﹶ‬
‫‪‬ﻭ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮﹶﻗﻨ‪‬ﺪ ‪‬ﻧ ‪‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ‪،‬ﻭﻗﻴﻞ ﺑﻞ ﺍﻟﺬﻱ ﻗﺘﻞ ‪‬ﺎ ﺃﺧﻮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﺘﺮﻙ‬
‫ﺇﺫﺍ ﻗﺤﻄﻮﺍ ﻳﺴﺘﺴﻘﻮﻥ ﺑﻘﱪ ﺳﻠﻤﺎﻥ‪،‬ﻭﻫﻮ ﻣﺪﻓﻮﻥ ﻋﻨﺪﻫﻢ‪،‬ﻭﻗﺪ ﺟﻌﻠﻮﺍ ﻋﻈﺎﻣﻪ ﰲ ﺗﺎﺑﻮﺕ‪ .‬ﺭﻭﻯ‬
‫‪٤٧٠‬‬
‫ﻟﻪ ﻣﺴﻠﻢ‪.‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ﻭﻗﺎﻝ‪:‬ﲰﻌﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﳌﻘﺮﺉ ﻳﻘﻮﻝ‪:‬ﺇﻧﻪ‬
‫ﻼ ﻣﻦ ﺍﻟﻴﻤﻦ ﲟﻜﺔ‪،‬ﻓﺬﻛﺮ ﺍ‪‬ﻢ ﻳﺴﺘﺴﻘﻮﻥ ﺑﺎﻟﺸﻴﺦ ﺃﰊ ﻋﻤﺮ ﻭﺍﻧﻪ ﻣﻦ ﺍﻟﺴﺒﻌﺔ‪،‬ﺃﻭ ﻛﻤـﺎ‬
‫ﺭﺃﻯ ﺭﺟ ﹰ‬
‫‪٤٧١‬‬
‫ﻗﺎﻝ‪.‬‬

‫‪ - ٤٦٨‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ)‪( ٦) (١٠٨/١٠‬‬

‫‪- ٤٦٩‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ])‪(٤٦٩/١٢‬‬
‫‪- ٤٧٠‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٣٤٢‬‬
‫‪ - ٤٧١‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٤٣‬ﺹ ‪(٢٧٣‬‬

‫‪١٦٣‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﻭﻳﻪ‪:‬ﺃﺑﻮ ﺃﲪﺪ ﺍﳍﻤﺬﺍﱐ‬
‫ﺍﻟﺼﲑﰲ ﺍﻟﺴﺮﺍﺝ‪ .‬ﻋﻦ‪:‬ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ‪،‬ﻭﲨﺎﻋﺔ‪ .‬ﻭﻋﻨﻪ‪:‬ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻻﻝ‪،‬ﻭﺃﺑﻮ ﺳﻬﻞ ﺑﻦ‬
‫‪٤٧٢‬‬
‫ﺯﻳﺮﻙ‪،‬ﻭﺃﲪﺪ ﺑﻦ ﺗﺮﻛﺎﻥ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ ﻳﺘﱪﻙ ﺑﻘﱪﻩ‪.‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪-‬ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ ﺑﻦ ﻗﻴﺲ‪،‬ﺃﺑﻮ ﺍﻟﻔـﻀﻞ ﺍﻟﺘﻤﻴﻤـﻲ‬
‫ﺍﳍﻤﺬﺍﱐ ﺍﳊﺎﻓﻆ ‪،‬ﻗﺎﻝ ﺷﲑﻭﻳﻪ ﺍﻟﺪﻳﻠﻤﻲ‪:‬ﻛﺎﻥ ﺭﻛﻨﹰﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﳊﺪﻳﺚ‪،‬ﺛﻘﺔ ﺻﺪﻭﻗﹰﺎ ﺣﺎﻓﻈـﹰﺎ‬
‫ﺩﻳﻨﹰﺎ ﻭﺭﻋﹰﺎ‪،‬ﻻ ﳜﺎﻑ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻏﺰﻳـﺮﺓ‪ .‬ﺗـﻮﰲ ﻟﺜﻤـﺎﻥ ﺑﻘـﲔ ﻣـﻦ‬
‫ﺷﻌﺒﺎﻥ‪،‬ﻭﻳﺴﺘﺠﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﱪﻩ‪،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺛﻼﺙ ﻭﺛﻼﲦﺎﺋﺔ‪،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﺑﻦ ﻻﻝ‪،‬ﻓﺒﻠﻐﻨﺎ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪:‬ﻛﻨﺎ ﻧﺘﺮﻙ ﺛﻠﺚ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ‪،‬ﻭﺛﻠﺜﻴﻬﺎ ﺣﻴﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻴﺦ‪.٤٧٣‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ‪،‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﺮﺝ‪،‬ﺃﺑـﻮ ﺑﻜـﺮ‬
‫ﺍﳍﻤﺬﺍﱐ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻔﻘﻴﻪ‪،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻵﻝ‪،‬ﻗﺎﻝ ﺷﲑﻭﻳﻪ‪:‬ﻛـﺎﻥ ﺛﻘﺔ‪،‬ﺃﻭﺣـﺪ ﺯﻣﺎﻧـﻪ‪،‬ﻣﻔﱵ‬
‫ﺍﻟﺒﻠﺪ‪،‬ﻳﻌﲏ ﳘﺬﺍﻥ‪،‬ﳛﺴﻦ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪،‬ﻏﲑ ﺃﻧﻪ ﻛـﺎﻥ ﻣـﺸﻬﻮﺭﹰﺍ‬
‫ﺑﺎﻟﻔﻘﻪ‪،‬ﻭﺭﺃﻳﺖ ﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﻭﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ‪،‬ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﹰﺎ ﺃﺣﺴﻦ ﻣﻨﻪ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ﲦـﺎﻥ‬
‫ﻭﺛﻼﲦﺎﺋﺔ‪،‬ﻭﺗﻮﰲ ﰲ ﺳﺎﺩﺱ ﻋﺸﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ‪،‬ﺳﻨﺔ ﲦـﺎﻥ ﻭﺗـﺴﻌﲔ‪،‬ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨـﺪ ﻗـﱪﻩ‬
‫‪٤٧٤‬‬
‫ﻣﺴﺘﺠﺎﺏ‬
‫ﻼ‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ‪،‬ﻭﺭﻭﻯ ﻧﺼﺮ ﰲ ﺃﻣﺎﻟﻴﻪ‪،‬ﺃ ﹼﻥ ﺛﺎﺑﺘﹰﺎ ﻫﺬﺍ ﺣﺪ‪‬ﺛﻪ ﺃﻧ‪‬ﻪ ﺷﺎﻫﺪ ﺭﺟ ﹰ‬
‫ﺃﺫﹼﻥ ﲟﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ
ﻋﻨﺪ ﻗﱪﻩ
ﻟﻠﺼﺒﺢ‪،‬ﻭﻗﺎﻝ ﰲ ﺍﻷﺫﺍﻥ‪:‬ﺍﻟﺼ‪‬ﻼﺓ ﺧﲑ ﻣﻦ ﺍﻟﻨ‪‬ﻮﻡ‪،‬ﻓﺠـﺎﺀ‬
‫ﺑﻌﺾ ﺧﺪﻡ ﺍﳌﺴﺠﺪ ﻓﻠﻄﻤﻪ‪،‬ﻓﺒﻜﻰ ﺍﻟﺮﺟﻞ ﻭﻗﺎﻝ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺣﻀﺮﺗﻚ ﻳﻔﻌـﻞ ﰊ ﻫـﺬﺍ‬
‫‪٤٧٥‬‬
‫ﺙ‪.‬‬
‫ﻓﻔﻠﺞ ﺍﳋﺎﺩﻡ ﰲ ﺍﳊﺎﻝ‪،‬ﻓﺤﻤﻠﻮﻩ ﺇﱃ ﺑﻴﺘﻪ‪،‬ﻓﻤﺎﺕ ﺑﻌﺪ ﺛﻼ ٍ‬

‫‪ - ٤٧٢‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٢٥‬ﺹ ‪(٣٨٥‬‬

‫‪- ٤٧٣‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٢٧‬ﺹ ‪(٧٧‬‬
‫‪ - ٤٧٤‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٢٧‬ﺹ ‪(٣٥٤‬‬
‫‪- ٤٧٥‬ﺱ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٣٢‬ﺹ ‪(١٩٣‬‬

‫‪١٦٤‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ )ﺻﺎﱀ ﺑﻦ ﻳﻮﻧﺲ( ﺃﺑﻮ ﺷﻌﻴﺐ ﺍﻟﻮﺍﺳﻄﻲ ﺍﻟﺰﺍﻫﺪ‪،‬ﻛﺎﻥ ﻣﻦ‬
‫ﺳﺎﺩﺍﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ .‬ﻭﺭﺩ ﻋﻨﻪ ﺃﻧﻪ ﺭﺃﻯ ﺍﳊﻖ ﰲ ﺍﻟﻨﻮﻡ‪،‬ﻭﺣﺞ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﺳﺒﻌﲔ ﺣﺠﺔ‪ (.‬ﺗـﻮﰲ‬
‫‪٤٧٦‬‬
‫ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺘﲔ ﺑﺎﻟﺮﻣﻠﺔ‪ .‬ﻛﺎﻥ ﻳﻌﺮﻑ ﺑﺎﳌﻘﻨﻊ‪،‬ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﱪﻩ ﻣﺴﺘﺠﺎﺏ‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ‪،‬ﰒ ﲢﻴﺰ ﺳﻠﻤﺎﻥ‪،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺑﺎﳌـﺴﻠﻤﲔ‪،‬ﻭﻓﺮﻭﺍ ﻣـﻦ ﻛﺜـﺮﺓ‬
‫ﺍﻟﺘﺮﻙ‪،‬ﻭﺭﻣﻴﻬﻢ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺴﺪﻳﺪ ﻋﻠـﻰ ﺟﻴﻼﻥ‪،‬ﻓﻘﻄﻌﻮﻫـﺎ ﺇﱃ ﺟﺮﺟـﺎﻥ‪،‬ﻭﺍﺟﺘﺮﺃﺕ ﺍﻟﺘـﺮﻙ‬
‫ﺑﻌﺪﻫﺎ‪،‬ﻭﻣﻊ ﻫﺬﺍ ﺃﺧﺬﺕ ﺍﻟﺘﺮﻙ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺭﺑﻴﻌﺔ ﻓﺪﻓﻨﻮﻩ ﰲ ﺑﻼﺩﻫﻢ‪،‬ﻓﻬﻢ ﻳﺴﺘﺴﻘﻮﻥ ﺑﻘﱪﻩ‬
‫‪٤٧٧‬‬
‫ﺇﱃ ﺍﻟﻴﻮﻡ‪،‬ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ﻭﺃﺧﺬﺕ ﺍﻟﺘﺮﻙ ﺟﺴﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺭﺑﻴﻌﺔ ‪ -‬ﻭﻛﺎﻥ ﻣـﻦ‬
‫‪٤٧٨‬‬
‫ﺳﺎﺩﺍﺕ ﺍﳌﺴﻠﻤﲔ ﻭﺷﺠﻌﺎ‪‬ﻢ ‪ -‬ﻭﺩﻓﻨﻮﻩ ﰲ ﺑﻼﺩﻫﻢ‪،‬ﻓﻬﻢ ﻳﺴﺘﺴﻘﻮﻥ ﻋﻨﺪﻩ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ‪،‬ﺳﻠﻤﺎﻥ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﺒﺎﻫﻠﻲ‪،‬ﻳﻘﺎﻝ‪:‬ﻟﻪ ﺻﺤﺒﻪ‪،‬ﻛﺎﻥ ﻣﻦ ﺍﻟﺸﺠﻌﺎﻥ‬
‫ﺍﻷﺑﻄﺎﻝ ﺍﳌﺬﻛﻮﺭﻳﻦ‪،‬ﻭﺍﻟﻔﺮﺳﺎﻥ ﺍﳌﺸﻬﻮﺭﻳﻦ‪،‬ﻭﻻﻩ ﻋﻤﺮ ﻗﻀﺎﺀ ﺍﻟﻜﻮﻓﺔ‪،‬ﰒ ﻭﱄ ﰲ ﺯﻣﻦ ﻋﺜﻤـﺎﻥ‬
‫‪٤٧٩‬‬
‫ﺇﻣﺮﺓ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﺘﺮﻙ‪،‬ﻓﻘﺘﻞ ﺑﺒﻠﻨﺠﺮ‪،‬ﻓﻘﱪﻩ ﻫﻨﺎﻙ ﰲ ﺗﺎﺑﻮﺕ ﻳﺴﺘﺴﻘﻰ ﺑﻪ ﺍﻟﺘﺮﻙ ﺇﺫﺍ ﻗﺤﻄﻮﺍ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ‪،‬ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻱ‪:‬ﻣﺎﺕ ﺃﺑﻮ ﺃﻳﻮﺏ ﺑﺄﺭﺽ ﺍﻟـﺮﻭﻡ ﺳـﻨﺔ ﺛﻨـﺘﲔ‬
‫ﻭﲬﺴﲔ‪،‬ﻭﺩﻓﻦ ﻋﻨﺪ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‪،‬ﻭﻗﱪﻩ ﻫﻨﺎﻟﻚ ﻳﺴﺘﺴﻘﻲ ﺑﻪ ﺍﻟﺮﻭﻡ ﺇﺫﺍ ﻗﺤﻄﻮﺍ‪.‬ﻭﻗﻴـﻞ‪:‬ﺇﻧـﻪ‬
‫‪٤٨٠‬‬
‫ﻣﺪﻓﻮﻥ ﰲ ﺣﺎﺋﻂ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‪،‬ﻭﻋﻠﻰ ﻗﱪﻩ ﻣﺰﺍﺭ ﻭﻣﺴﺠﺪ ﻭﻫﻢ ﻳﻌﻈﻤﻮﻧﻪ‪.‬‬
‫ﻭﰲ ﻓﺘﺎﻭﻯ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻭﻫﺒﺔ ﺍﻟﺰﺣﻴﻠﻲ‪ ":‬ﺃﻗﺮﺃ ﰲ ﺑﻌﺾ ﺍﻟﻔﺘﺎﻭﻯ ﺍﺳﺘﺒﺎﺣﺔ ﺍﻻﺳـﺘﻐﺎﺛﺔ‬
‫ﻭﺍﻻﺳﺘﺸﻔﺎﻉ ﺑﺎﻟﻨﱯ ﻭﺍﻟﺼﺎﳊﲔ ﺧﺎﺻﺔ ﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺒﻮﻃﻲ ﻭﰲ "ﻣﻔﺎﻫﻴﻢ" ﻻﺑﻦ ﻋﻠﻮﻱ ﻣﺎ ﺭﺃﻳﻚ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ؟ ﻭﻣﺎ ﺭﺃﻳﻚ ﰲ ﺍﻟﺬﻱ ﱂ ﻳﺴﺘﻐﺚ ﺑﺎﻟﻨﱯ
ﻭﺍﻟﺼﺎﳊﲔ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻟﺪﻳﻨﻪ ﻭﻫـﻮ‬
‫ﻳﺒﻴﺤﻪ؟‬

‫‪٤٧٦‬‬
‫‪-‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ‪) -‬ﺝ ‪ / ٢١‬ﺹ ‪(١٩٣‬‬
‫‪٤٧٧‬‬
‫‪-‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )ﺝ ‪ / ٨‬ﺹ ‪(١٦٨‬‬
‫‪٤٧٨‬‬
‫‪-‬ﺱ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ)ﺝ‪/٧‬ﺹ ‪(١٨٠‬‬
‫‪٤٧٩‬‬
‫‪-‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )ﺝ‪/٧‬ﺹ‪(٢٤٧‬‬
‫‪٤٨٠‬‬
‫‪-‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )ﺝ‪/٨‬ﺹ ‪(٦٥‬‬

‫‪١٦٥‬‬
‫ﺃﺟﺎﺯ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﺪﺍ ﺑﻌﺾ ﺍﳌﺨﺎﻟﻔﲔ ﺟﻮﺍﺯ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﻧﺒﻴـﺎﺀ ﻭﺍﻟـﺼﺎﳊﲔ ﺃﺣﻴـﺎﺀ‬
‫ﻭﺃﻣﻮﺍﺗﹰﺎ‪،‬ﻭﺍﳌﺮﺍﺩ ﺍﻟﺘﻮﺳﻞ ﺑﺼﺎﱀ ﺃﻋﻤﺎﳍﻢ ﻭﻗﺮ‪‬ﻢ ﻣﻦ ﺍﷲ‪،‬ﻭﻗـﺪ ﻧـﺼﺖ ﺍﳌﻮﺳـﻮﻋﺔ ﺍﻟﻔﻘﻬﻴـﺔ‬
‫ﺑﺎﻟﻜﻮﻳﺖ ﻋﻠﻰ ﻫﺬﺍ ‪.‬‬
‫‪٤٨١‬‬
‫ﺃﻣﺎ ﻣﻦ ﱂ ﻳﺘﻮﺳﻞ ﻓﺄﺭﻯ ﺃﻧﻪ ﻓﻮ‪‬ﺕ ﻋﻠﻰ ﻧﻔﺴﻪ ﺧﲑﹰﺍ‪.‬‬

‫‬

‫‪ - ٤٨١‬ﺝ‪ / ١‬ﺹ ‪(٢٨٤‬‬

‫‪١٦٦‬‬
 ‫ﺍﳋﻼﺻ ﹸﺔ‬

‫‪ -١‬ﺍﻷﺻ ﹸﻞ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﺭﺏ ﻛﻞ ﺷﻲﺀ ﻭﻣﻠﻴﻜﻪ ‪.‬‬

‫‪ -٢‬ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻟﺘﻮﺳﻞ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﻟﻴﺲ ﻣﻦ ﺃﺻﻮﳍﺎ ‪.‬‬
‫ﻑ ﰲ ﺍﻟﻔﺮﻭﻉ‬
‫‪ -٣‬ﺍﻻﺧﺘﻼﻑ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﺟﺎﺋﺰ ﻛﻤﺎ ﻫﻮ ﰲ ﻓﺮﻭﻉ ﺍﻟﻔﻘﻪ‪،‬ﻭﺍﻻﺧﺘﻼ ‪‬‬
‫ﺕ ﺃﻣ ‪‬ﺮ ﻃﺒﻴﻌ ‪‬ﻲ‪،‬ﺍﻗﺘﻀﺘﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺕ ﺃﻡ ﰲ ﺍﳌﻌﺎﻣﻼ ِ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻋﻘﺪﻳ ﹰﺔ ﺃﻡ ﰲ ﺍﻟﻌﺒﺎﺩﺍ ِ‬
‫ﻭﻃﺒﻴﻌﺔ ﺍﳌﻜﻠﱠﻔﲔ ﰲ ﻓﻬﻤﻬﺎ‪،‬ﻭﻟﻴﺲ ﻗﺎﺻﺮﺍ ﻋﻠﻰ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻔﻘﻬﻴﺔ ‪.‬‬
‫‪ -٤‬ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺗﻨﺎﺯﻋﻮﺍ ﺭﺩﻭﺍ ﺍﳋﻼﻑ ﷲ ﻭﻟﻠﺮﺳـﻮﻝ
‪ .‬ﻭﻧـﺰﺍﻋﻬﻢ ﻻ‬
‫ﻳﻔﺴﺪ ﻟﻠﻮﺩ ﻗﻀﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺭﺍﺋﺪﻫﻢ ﻗﻮ ﹸﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ ‪ »:‬ﻻ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﺃﺣ‪‬ـ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺴ ِﻪ «‪. ٤٨٢‬‬
‫ﺐ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺤ ‪‬‬
‫ﺐ َﻷﺧِﻴ ِﻪ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺤ ‪‬‬
‫‪‬ﻳ ِ‬
‫‪ -٥‬ﻻ ﳚﻮﺯ ﺍﳊﻜﻢ ﺑﺎﻟﺸﺮﻙ ﻋﻠﻰ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪،‬ﻭﻻ ﺍ‪‬ﺎﻡ ﻣﻦ ﻻ ﻳﻔﻌﻠﻪ ﰲ ﺩﻳﻨﻪ‪،‬ﻭﺍﻷﺻﻞ‬
‫ﰲ ﺍﳌﺴﻠﻢ ﲪ ﹸﻞ ﺗﺼﺮﻓﺎﺗﻪ ﻋﻠﻰ ﳏﻤﻞ ﺣﺴﻦ ﺗﻘﺮ‪‬ﻩ ﺍﻟﺸﺮﻳﻌﺔ ‪.‬ﺍﻣﺘﺜﺎﻻ ﻟﻘﻮﻝ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪»:-
-‬‬
‫ﺿ‪‬ﻴ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳﺤ‪‬ﻮ ﹸﻃ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻪ «‪.٤٨٣‬‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﻣﺮ‪‬ﺁ ﹸﺓ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﺃﺧ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ‪ ،‬ﻳ ﹸﻜ ‪‬‬
‫‪ -٦‬ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺳﺎﺭ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻟﻴﺲ ﺣﻜﺮﺍ ﻋﻠﻰ ﲨﺎﻋـﺔ‬
‫ﻣﻌﻴﻨﺔ‪،‬ﻓﻜ ﱡﻞ ﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺩﺭ‪‬ﻢ‪،‬ﻭﺗﺮ ‪‬ﺳﻢ ﺧﻄﺎﻫﻢ‪،‬ﻓﻬﻮ ﻋﻠﻰ ﺧﲑ‪.‬‬
‫‪ -٧‬ﻻ ﳚﻮ ‪‬ﺯ ﺍﳊﻜﻢ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﲝﻖ ﺃﻭ ﺑﺎﻃﻞ‪،‬ﺑﻞ ﺻﻮﺍﺏ ﻭﺧﻄـﺄ‬
‫ﻟﻴﺲ ﺇﻻ ‪.‬‬
‫‪ -٨‬ﻻ ﻳﺄﰒ ﻣﻦ ﺗﺒ‪‬ﻨﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﻭ ﺫﺍﻙ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﲢ ‪‬ﺮﻱ ﺍﻟﺼﻮﺍﺏ ﻭﺑﺬﻝ ﺍﳉﻬﺪ‬
‫ﺍﻟﻜﺎﰲ‪ ،‬ﻓﻬﻮ ﻣﺄﺟﻮﺭ ﰲ ﻛﻼ ﺍﳊﺎﻟﲔ ﺃﺟﺮﺍﻥ ﺃﻭ ﺃﺟﺮ ﻭﺍﺣﺪ‪.‬‬
‫‪ -٩‬ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺎﺱ‪،‬ﻓﻼ ﳝﻜﻦ ﲨﻌﻬﻢ ﻋﻠـﻰ‬
‫ﺭﺃﻱ ﻭﺍﺣﺪ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺸﺄ ﺫﻟﻚ ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﱃ ‪:‬‬
‫ﲔ { )‪ (١١٨‬ﺳﻮﺭﺓ ﻫﻮﺩ‬‫ﺨ‪‬ﺘِﻠ ِﻔ ‪‬‬
‫ﺱ ﹸﺃ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺰ‪‬ﺍﻟﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﻟ ‪‬‬
‫} ‪‬ﻭﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬

‫‪ - ٤٨٢‬ﺍﻟﺒﺨﺎﺭﻱ)‪ (١٣‬ﻭﻣﺴﻠﻢ )‪(١٧٩‬‬

‫‪ - ٤٨٣‬ﺍﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ)‪ ( ٤٩٢٠‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪١٦٧‬‬
‫‪ -١٠‬ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻣﻮﻡ‪،‬ﻫﻮ ﻣﺎ ﻛﺎﻥ ﺳﺒﺒﻪ ﺍﻟﺒﻐﻲ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﻭ‪‬ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ـﺎﻫ‪‬ﻢ‬
‫ﻚ ‪‬ﻳ ﹾﻘﻀِﻲ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﺕ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﹶﻓﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ِﺇﻟﱠﺎ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻐﻴ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻢ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ٍ‬
‫ﺨ‪‬ﺘِﻠﻔﹸﻮ ﹶﻥ { )‪ (١٧‬ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ ‪.‬‬ ‫ﻳ‪ ‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻓِﻴﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬‬
‫‪ -١١‬ﳚﺐ ﻋﻠـﻰ ﺍﳌـﺴﻠﻤﲔ – ﻣﻬﻤـﺎ ﺍﺧﺘﻠﻔـﺖ ﺁﺭﺍﺅﻫـﻢ‪ -‬ﺃﻥ ﻳﻜﻮﻧـﻮﺍ ﺇﺧﻮﺍﻧـﹰﺎ‬
‫ﻣﺘﺤﺎﺑﲔ‪،‬ﻣﺘﻨﺎﺻﺤﲔ‪.‬‬
‫‪ -١٢‬ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﻳﻜﺘﺐ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﱰﺍﻉ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﻟـﺬﻱ‬
‫ﺕ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺏ ‪‬ﺟ‪‬ﺒﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪ ،‬ﻭﻣِﻴﻜﹶﺎﺋِﻴ ﹶﻞ ‪ ،‬ﻭِﺇ ‪‬ﺳﺮ‪‬ﺍﻓِﻴ ﹶﻞ ‪ ،‬ﻓﹶﺎ ِﻃ ‪‬ﺮ ﺍﻟـ ‪‬‬ ‫ﻛﺎﻥ
ﻳﺮﺩﺩﻩ ﻛﺜﲑﹰﺍ " ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬‬
‫ﺨ‪‬ﺘِﻠﻔﹸـﻮ ﹶﻥ ‪،‬‬
‫ﺤ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ‪‬ﻙ ﻓِﻴﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺽ ‪ ،‬ﻋ‪‬ﺎِﻟ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ "‪.٤٨٤‬‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﻚ ‪‬ﺗ ‪‬ﻬﺪِﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﺸ‪‬ﺎ ُﺀ ِﺇﻟﹶﻰ ِ‬
‫ﻚ ‪ِ ،‬ﺇﻧ‪ ‬‬
‫ﺤ ‪‬ﻖ ِﺑِﺈ ﹾﺫِﻧ ‪‬‬
‫ﻒ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺍ ‪‬ﻫ ِﺪﻧِﻲ ِﻟﻤ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘِﻠ ‪‬‬
‫ﺺ ﻋﻨﺪ ﻛﺜﲑ ﻣـﻦ‬ ‫ﺽ ﻣﺴﺘﻌ ٍ‬‫‪ -١٣‬ﺍﻹﻏﺮﺍﻕ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺇﳘﺎﻝ ﺍﻟﻜﻠﻴﺎﺕ ﻣﺮ ‪‬‬
‫ﺃﺭﺑﺎﺏ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ‪.‬‬
‫‪ -١٤‬ﻣﻦ ﺃﺳﺒﺎﺏ ﻫﻼﻙ ﺍﻷﻣﻢ ﻛﺜﺮﺓ ﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺳﺆﺍﳍﻢ ﻋﻤﺎ ﻻ ﻳﻨﻔﻊ ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ‬
‫ﺤ ‪‬ﺞ‬‫ﺽ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬‬‫ﺱ ﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ‪‬ﺧ ﹶﻄ‪‬ﺒﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ »:‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻼﺛﹰﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬ ‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ﹶﺛ ﹶ‬‫ﺴ ﹶﻜ ‪‬‬ ‫ﺤﺠ‪‬ﻮﺍ «‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪:‬ﹶﺃ ﹸﻛ ﱠﻞ ﻋ‪‬ﺎ ٍﻡ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ‪‬‬‫ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ‪ -‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﺫﺭ‪‬ﻭﻧِﻰ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ﹾﻛ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ‬
‫ﺖ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹶﻟ ‪‬ﻮ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪ »: -
-‬ﹶﻟ ‪‬ﻮ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺸ ‪‬ﻰ ٍﺀ ﻓﹶـ ﹾﺄﺗ‪‬ﻮﺍ‬
‫ﻼِﻓ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ِﺑ ﹶﻜﹾﺜ ‪‬ﺮ ِﺓ ﺳ‪‬ﺆ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺧِﺘ ﹶ‬
‫‪‬ﻫﹶﻠ ‪‬‬
‫ِﻣ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﻬ‪‬ﻴ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷ ‪‬ﻰ ٍﺀ ﹶﻓ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻩ «‪.٤٨٥‬‬
‫‪ -١٥‬ﺍﺣﺘﺮﺍ ‪‬ﻡ ﺍﻟﺮﺃﻱ ﺍﳌﺨﺎﻟِﻒ‪،‬ﻭﺗﻘﺪﻳ ‪‬ﺮ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﻵﺧﺮﻳﻦ‪،‬ﻭﺇﻋﻄﺎﺀ ﺁﺭﺍﺋﻬﻢ ﺍﻻﺟﺘﻬﺎﺩﻳـﺔ‬
‫ﺣﻘﱠﻬﺎ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﻫﺘﻤﺎﻡ‪.‬‬
‫‪ -١٦‬ﻻ ﳚﻮﺯ ﺍ‪‬ﺎﻡ ﺍﳌﺴﻠﻤﲔ ﰲ ﻧﻴﺎ‪‬ﻢ‪،‬ﻷﻧﻪ ﺭﺟﻢ ﺑﺎﻟﻐﻴﺐ‪.‬‬

‫‪ - ٤٨٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪(١٢٨٩‬‬
‫‪ - ٤٨٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪(٣٣٢١‬‬

‫‪١٦٨‬‬
‫ﻑ ﰲ ﺍﻟﻔﺮﻭﻉ ﻻ ﻳـﻀ ‪‬ﺮ‬
‫ﺐ ﻓﺮﻗﺖ ﺍﳌﺴﻠﻤﲔ ﻗﻮ ﹲﻝ ﻣﺮﺩﻭ ‪‬ﺩ‪،‬ﻓﺎﻻﺧﺘﻼ ‪‬‬
‫‪ -١٧‬ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻥ ﺍﳌﺬﺍﻫ ‪‬‬
‫ﺑﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻭﺍﻟﺘﺎﺑﻌﻮ ﹸﻥ ﻭﺍﻷﺋﻤ ﹸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ ﻓﻴﻬـﺎ ﻓﻤـﺎ‬
‫ﺿﺮ‪‬ﻫﻢ ﺫﻟﻚ ﺷﻴﺌﺎ‪.‬‬
‫‪ -١٨‬ﻻ ﳚﻮﺯ ﺍﻟﺘﺴﺮﻉ ﺑﺘﻀﻌﻴﻒ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﻗﺒﻞ ﺍﻹﺣﺎﻃﺔ ‪‬ﺎ ﺧﱪﺍ ‪.‬‬
‫‪ -١٩‬ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﺮﻋﻴﺔ ﻭﺍﻟﱵ ﻳﻈﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃ‪‬ﺎ ﻏﲑ ﺟﺎﺋﺰﺓ ﻭﺑﺪﻋﺔ ﻭﳓـﻮ‬
‫ﺫﻟﻚ ﳒﺪ ﺑﻌﺪ ﺍﻟﺘﺤﻘﻴﻖ ﺃ‪‬ﺎ ﻣﺴﺎﺋﻞ ﻣﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ‪.‬‬
‫ﺖ‪،‬ﻗﺎﺑـ ﹲﻞ ﻟﻺﺻـﺎﺑﺔ‬
‫ﻼ ﻫﻮ ﺃﻣﺮ ﺍﺟﺘﻬﺎﺩﻱ ﲝ ‪‬‬‫‪ -٢٠‬ﺇﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺟﺮﺣﹰﺎ ﻭﺗﻌﺪﻳ ﹰ‬
‫ﻭﺍﳋﻄﺄ‪.‬‬
‫‪ -٢١‬ﻻ ﳚﻮﺯ ﺍﻟﻘﻮﻝ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﺎ ﺑﻐﲑ ﻋﻠﻢ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗﻘﹾـ ‪‬‬
‫ﻒ ﻣ‪‬ـﺎ‬
‫ﺴﺆ‪‬ﻭ ﹰﻻ{ )‪ (٣٦‬ﺳﻮﺭﺓ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ﹸﻔﺆ‪‬ﺍ ‪‬ﺩ ﹸﻛ ﱡﻞ ﺃﹸﻭﻟِﺌ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺲ ﹶﻟ ‪‬‬
‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫‪ -٢٢‬ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻛﺎﻧﻮﺍ ﺃﺗﻘﻰ ﻭﺃﻋﻠﻢ ﻣﻨﺎ ﺑﻜﺜﲑ‪،‬ﻓﻼ ﳚﻮﺯ ﺍﻟﺘﻄﺎﻭﻝ ﻋﻠﻴﻬﻢ‪،‬ﻭﻟـﻴﻜﻦ‬
‫ﺭﺍﺋﺪﻧﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪»:‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎﺅ‪‬ﻭﺍ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﻭِﻟِﺈ ‪‬ﺧﻮ‪‬ﺍِﻧﻨ‪‬ﺎ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﻑ ‪‬ﺭﺣِـﻴ ‪‬ﻢ« )‪(١٠‬‬ ‫ﻚ ‪‬ﺭﺅ‪‬ﻭ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑﻨ‪‬ﺎ ِﻏﻠ‪‬ﺎ ﱢﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇﻧ‪‬ـ ‪‬‬
‫‪‬ﺳ‪‬ﺒﻘﹸﻮﻧ‪‬ﺎ ﺑِﺎﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪.‬‬
‫‪ -٢٣‬ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﰲ ﻓﺮﻭﻉ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ‬
‫ﻍ ﺭﺃﺳﻪ ﻣﻦ ﺃﻱ ﺭﺃﻱ ﻣﺴﺒ ٍﻖ‪،‬ﻭﺃﻥ ﳚﻤـﻊ ﺍﻷﺩﻟـﺔ ﺍﳌﺘﻌﻠﻘـﺔ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻭ ﺍﳌﻌﺎﻣﻼﺕ ﺃﻥ ﻳﻔ ‪‬ﺮ ﹶ‬
‫ﺑﺎﳌﺴﺄﻟﺔ ﻣﻦ ﻛﻞ ﺍﳉﻮﺍﻧﺐ‪،‬ﻭﺃﻥ ﳛﺮﺭ ﳏﻞ ﺍﻟﱰﺍﻉ‪،‬ﻭﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﳍﻮﻯ ﻭﻧﺼﺮﺓ ﺍﻟـﺬﺍﺕ ﺃﻭ‬
‫ﻼ ﻟﺬﻟﻚ‬‫ﺍﳌﺬﻫﺐ‪،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺍﺋﺪﻩ ﺍﳊﻖ ﺃﻳﻨﻤﺎ ﻛﺎﻥ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺎﻗﺶ ﺍﻷﺩﻟﺔ – ﺇﻥ ﻛﺎﻥ ﺃﻫ ﹰ‬
‫– ﲟﻮﺿﻮﻋﻴﺔ ﺗﺎﻣﺔ‪،‬ﻭﺳﻌﺔ ﺃﻓﻖ‪،‬ﻓﻠﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮ ‪‬ﺩ ﺍﳌﺘﻨﺎﺯﻋﲔ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻋﻠﻰ ﻳﺪﻳﻪ ‪.‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻩ‬
‫ﺵ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ِﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻮﱢﻓﻘﹶﻨ‪‬ﺎ ‪‬ﻭِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﻟﻤ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫‪ -٢٤‬ﻭﺃﺧﲑﹰﺍ "ﹶﺃ ‪‬ﺳﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ ‪‬ﺭ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻬ‪‬ـﺪ‪‬ﻯ‬ ‫ﻱ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ
ﺑ‪‬ﺎ ِﻃﻨ‪‬ﺎ ‪‬ﻭﻇﹶـﺎ ِﻫﺮ‪‬ﺍ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻉ ‪‬ﻫ ‪‬ﺪ ِ‬
‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﻭ‪‬ﺍﹾﻟﻌ‪ ‬ﻤﻞِ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﹶﻗﻨ‪‬ﺎ ﺍ‪‬ﺗﺒ‪‬ﺎ ‪‬‬

‫‪١٦٩‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ‬
‫ﺼ ‪‬ﻤﻨ‪‬ﺎ ﻣِـ ‪‬ﻦ ﺍﻟـ ‪‬‬
‫ﺐ ِﺧﻴ‪‬ﺎ ِﺭﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ ِ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﹸﻗﻠﹸﻮ‪‬ﺑ‪‬ﻨﺎ ‪‬ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ‬
‫‪‬ﺷ ‪‬ﻤﹶﻠﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ﹾﻘﺮِ ﹶﻥ ﺑِﺎﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ِﻖ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺕ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟﻨ‪‬ﺎ "‪.٤٨٦‬‬
‫ﺴﻨ‪‬ﺎ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﻴﺌﹶﺎ ِ‬
‫‪‬ﻭ‪‬ﻳﻌِﻴ ﹶﺬﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺷﺮ‪‬ﻭ ِﺭ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﹸﻗ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﺳﺒِﻴﻠِﻲ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬
‫ﺼ ‪‬ﲑ ٍﺓ ﹶﺃ‪‬ﻧ ﹾﺎ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨِﻲ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﲔ" ﺳﻮﺭﺓ ﻳﻮﺳﻒ)‪(١٠٨‬‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﹶﺃ‪‬ﻧ ﹾﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫‬

‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ ‪-‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‬

‫ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ‪‬‬ ‫‪- ٤٨٦‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﺁﺧﺮ ﺭﺳﺎﻟﺘﻪ ِﺭﺳ‪‬ﺎﹶﻟِﺘ ِﻪ ﺇﹶﻟﻰ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬ﺮ‪‬ﻳ ِﻦ " ﻭ‪‬ﺍ ‪‬ﺧِﺘﻠﹶﺎِﻓ ِﻬ ‪‬ﻢ ﻓِﻲ ‪‬‬
‫‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٥٠٦‬‬

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 ‫ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬

‫‪ .١‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺎﺩﻱ‬

‫ـﲑ‬‫ـﻊ ﺍﻟﺘﻔﺎﺳــ‬‫ـﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗــ‬ ‫ـﺎﻟﺔ ‪ -‬ﺍﻟــ‬
‫ـﺴﺔ ﺍﻟﺮﺳــ‬ ‫ـﱪﻱ – ﻣﺆﺳــ‬ ‫ـﺴﲑ ﺍﻟﻄــ‬ ‫‪ .٢‬ﺗﻔــ‬
‫‪http://www.altafsir.com‬‬
‫‪ .٣‬ﺗﻔــﺴﲑ ﺍﺑــﻦ ﻛــﺜﲑ‪ -‬ﺩﺍﺭ ﻃﻴﺒــﺔ ﻟﻠﻨــﺸﺮ ﻭﺍﻟﺘﻮﺯﻳــﻊ ‪ -‬ﺍﻟــﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗــﻊ ﺍﻟﺘﻔﺎﺳــﲑ‬
‫‪http://www.altafsir.com‬‬
‫‪ .٤‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ ‪http://www.altafsir.com‬‬
‫‪ .٥‬ﺗﻔﺴﲑ ﺍﻷﻟﻮﺳﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ ‪http://www.altafsir.com‬‬
‫‪ .٦‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ ‪http://www.altafsir.com‬‬
‫‪ .٧‬ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ -‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ‬
‫‪ .٨‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪www.qurancomplex.com -‬‬
‫‪ .٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ﺍﻟﺸﺎﻣﻠﺔ ‪ -٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ‬
‫‪ .١٠‬ﺗﻔﺴﲑ ﺍﻟﻘﺎﲰﻲ –ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫‪ .١١‬ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ ‪http://www.altafsir.com‬‬
‫‪ .١٢‬ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ ‪http://www.altafsir.com‬‬
‫‪ .١٣‬ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com - ٢‬‬
‫‪ .١٤‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌـﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔـﺔ ﺃﺻـﺤﺎﺏ ﺍﳉﺤـﻴﻢ‪ -‬ﺍﻟـﺸﺎﻣﻠﺔ ‪http://www.al- - ٢‬‬
‫‪islam.com‬‬
‫‪ .١٥‬ﻓﺘﺢ ﺍ‪‬ﻴﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com - ٢‬‬
‫‪ .١٦‬ﺍﻟﺘﻮﺳﻞ ﺍﳌﺸﺮﻭﻉ ﻭﺍﳌﻤﻨﻮﻉ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪- http://www.al-islam.com - ٢‬‬
‫‪ .١٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .١٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .١٩‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٢٠‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٢١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٢٢‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٢٣‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ -‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‬
‫‪ .٢٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﺕ ﻋﻮﺍﻣﺔ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫‪ .٢٥‬ﻣﺴﻨﺪ ﺃﲪﺪ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬

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 ‫‪ .٢٦‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪ .٢٧‬ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻻﺑﻦ ﺍﻟﺴﲏ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٢٨‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ – ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ـﻮﻱ‬‫ـﺪﻳﺚ ﺍﻟﻨﺒــ‬‫ـﺎﻣﻊ ﺍﳊــ‬‫ـﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟــ‬
‫ـﱪﺍﱐ ‪ - -‬ﺍﻟــ‬ ‫ـﺒﲑ ﻟﻠﻄــ‬‫ـﻢ ﺍﻟﻜــ‬ ‫‪ .٢٩‬ﺍﳌﻌﺠــ‬
‫‪http://www.sonnaonline.com‬‬
‫ـﻢ ﺍﻷﻭﺳـــﻂ ﻟﻠﻄـــﱪﺍﱐ ‪ -‬ﺍﻟـــﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟـــﺎﻣﻊ ﺍﳊـــﺪﻳﺚ ﺍﻟﻨﺒـــﻮﻱ‬ ‫‪ .٣٠‬ﺍﳌﻌﺠــ‬
‫‪http://www.sonnaonline.com‬‬
‫‪ .٣١‬ﺍﳌﻌﺠـــﻢ ﺍﻟـــﺼﻐﲑ ﻟﻠﻄـــﱪﺍﱐ ‪ -‬ﺍﻟـــﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟـــﺎﻣﻊ ﺍﳊـــﺪﻳﺚ ﺍﻟﻨﺒـــﻮﻱ‬
‫‪http://www.sonnaonline.com‬‬
‫‪ .٣٢‬ﺩﻻﺋـــﻞ ﺍﻟﻨﺒـــﻮﺓ ﻟﻠﺒﻴﻬﻘـــﻲ ‪ -‬ﺍﻟـــﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟـــﺎﻣﻊ ﺍﳊـــﺪﻳﺚ ﺍﻟﻨﺒـــﻮﻱ‬
‫‪http://www.sonnaonline.com‬‬
‫‪ .٣٣‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٣٤‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ ﻁ ﺍﳌﻜﱰ ‪ --‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٣٥‬ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻻﺑﻦ ﻗﺎﻧﻊ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٣٦‬ﺍﳌﺨﺘﺎﺭﺓ ﻟﻠﻀﻴﺎﺀ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٣٧‬ﺍﻻﺳﺘﻴﻌﺎﺏ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺻﺤﺎﺏ – ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٣٨‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﺍﻟﺸﺎﻣﻠﺔ – ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٣٩‬ﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫ﺏ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٤٠‬ﺍﻟﹾﺂﺩ‪‬ﺍ ِ‬
‫‪ ، .٤١‬ﻣﺠ‪‬ﺎﺑِﻲ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٤٢‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﻛﺎﻣﻠﺔ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٤٣‬ﺟﺎﻣﻊ ﺍﳌﺴﺎﻧﻴﺪ ﻭﺍﻟﺴﻨﻦ ﻻﺑﻦ ﻛﺜﲑ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬
‫‪ .٤٤‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٤٥‬ﺍﻟﺸﺮﻳﻌﺔ ﻟﻶﺟﺮﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٤٦‬ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺼﺤﻴﺤﲔ ﻻﺑﻦ ﺍﻟﻘﻴﺴﺮﺍﱐ‬
‫‪ .٤٧‬ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ ﻟﺒﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٤٨‬ﻓﺘﺢ ﺍ‪‬ﻴﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٤٩‬ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٥٠‬ﺍﻟﺘﻤﻬﻴﺪ ﻟﺸﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٥١‬ﻋﻠﻢ ﺍﻹﳝﺎﻥ ﻋﺒﺪ ﺍﶈﻴﺪ ﺍﻟﺰﻧﺪﺍﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬

‫‪١٧٢‬‬
 ‫‪ .٥٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٥٣‬ﺷﺮﻭﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٥٤‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻼﻥ ﻋﻠﻰ ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ‬
‫‪ .٥٥‬ﺩﻳﻦ ﺍﳊﻖ ‪ -‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲪﺎﺩ ﺁﻝ ﻋﻤﺮ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٥٦‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ –ﺩﺍﺭ ﺍﳌﺄﻣﻮﻥ ﻟﻠﺘـﺮﺍﺙ ‪ - -‬ﺍﻟـﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟـﺎﻣﻊ ﺍﳊـﺪﻳﺚ ﺍﻟﻨﺒـﻮﻱ‬
‫‪http://www.sonnaonline.com‬‬
‫‪ .٥٧‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ – ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻱ‪ -‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫ﺼ‪‬ﻴﺪ‪‬ﺍ ِﻭ ‪‬‬
‫ﺥ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻤ‪‬ﻴ ٍﻊ ﺍﻟ ‪‬‬
‫ﺸﻴ‪‬ﻮ ِ‬
‫ﺠ ‪‬ﻢ ﺍﻟ ‪‬‬
‫‪ .٥٨‬ﻣ ‪‬ﻌ ‪‬‬
‫‪ .٥٩‬ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٦٠‬ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﻷﻟﺒﺎﱐ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٦١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ﻣﺸﻜﻞ ﻣﻜﺘﺒﺔ ﺍﻟﻘﺪﺳﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٦٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ – ﻟﻠﻤﺆﻟﻒ – ﳐﻄﻮﻁ –‬
‫ﺻ ٍﻢ ﺍﻟﺸﺎﻣﻠﺔ ‪ -٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫ﺴ‪‬ﻨ ﹸﺔ ﻟِﺎ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻋ‪‬ﺎ ِ‬
‫‪ .٦٣‬ﺍﻟ ‪‬‬
‫‪ .٦٤‬ﺇﲢﺎﻑ ﺍﳋﲑﺓ ﺍﳌﻬﺮﺓ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ ‪ -‬ﻣﻮﺍﻓﻖ ﻟﻄﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻮﻃﻦ‬
‫‪ .٦٥‬ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻟﻠﻨﺴﺎﺋﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ -٢‬ﺍﻟﻮﺭﺍﻕ‬
‫‪ .٦٦‬ﺍﻟﺪﻋﺎﺀ ﻟﻠﻄﱪﺍﱐ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ‪http://www.sonnaonline.com‬‬
‫‪ .٦٧‬ﺍﻟـــﺪﻋﻮﺍﺕ ﺍﻟﻜـــﺒﲑ ﻟﻠﺒﻴﻬﻘـــﻲ ‪ -‬ﺍﻟـــﺸﺎﻣﻠﺔ ‪ - ٢‬ﺟـــﺎﻣﻊ ﺍﳊـــﺪﻳﺚ ﺍﻟﻨﺒـــﻮﻱ‬
‫‪http://www.sonnaonline.com‬‬
‫‪ .٦٨‬ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﻐﺎﱐ ‪ -‬ﺩﺍﺭ ﺍﳌﺄﻣﻮﻥ ﻟﻠﺘﺮﺍﺙ‬
‫‪ .٦٩‬ﻗﺮﺓ ﻋﻴﻮﻥ ﺍﳌﻮﺣﺪﻳﻦ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧٠‬ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧١‬ﺟ‪‬ﺎ ِﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻌ ‪‬ﻤ ِﺮ ‪‬ﺑ ِﻦ ﺭ‪‬ﺍ ِﺷ ٍﺪ – ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٧٢‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺃﲪﺪ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٧٣‬ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ ﻟﻠﺤﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧٤‬ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭ ﺍﻟﺘﺬﻛﺮﺓ ﻟﻠﻌﺮﺍﻗﻲ ﺕ ﺍﻟﻔﺤﻞ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧٥‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﲑ ﺕ ﻋﺒﺪ ﺍﻟﻘﺪﺍﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‬
‫‪ .٧٦‬ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﻟﻠﺴﺨﺎﻭﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧٧‬ﳔﺒﺔ ﺷﺮﺡ ﺷﺮﺡ ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ ﻟﻠﻘﺎﺭﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧٨‬ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﻭﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٧٩‬ﺍﻟﺸﺬﺍ ﺍﻟﻔﻴﺎﺡ ﻣﻦ ﻋﻠﻮﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻟﻠﻌﺮﺍﻗﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬

‫‪١٧٣‬‬
 ‫‪ .٨٠‬ﺍﻟﻐﺎﻳﺔ ﰱ ﺷﺮﺡ ﺍﳍﺪﺍﻳﺔ ﰱ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٨١‬ﺗﻮﺿﻴﺢ ﺍﻷﻓﻜﺎﺭ ﻟﻠﺼﻨﻌﺎﱐ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٨٢‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﻟﻠﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٨٣‬ﺍﻹﺭﺷﺎﺩ ﻟﻠﺨﻠﻴﻠﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٨٤‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ ﺃﲪﺪ ﺷﺎﻛﺮ‬
‫‪ .٨٥‬ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﺮﺍﻭﻳﺔ ﻟﻠﺒﻐﺪﺍﺩﻱ ﺍﻟﺸﺎﻣﻠﺔ – ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٨٦‬ﺃﻧﺴﺎﺏ ﺍﻷﺷﺮﺍﻑ ﺍﻟﺒﻼﺫﺭﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٨٧‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬
‫ﺡ ﹸﺃﺻ‪‬ﻮ ِﻝ ﺍﻻ ‪‬ﻋِﺘﻘﹶﺎ ِﺩ ﺍﻟﻼﻟﻜﺎﺋﻲ‪،‬ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫‪ .٨٨‬ﺷ ‪‬ﺮ ‪‬‬
‫‪ .٨٩‬ﺍﻻﺳﺘﻐﺎﺛﺔ‪،‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺒﻜﺮﻱ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬
‫‪ .٩٠‬ﺩﺭﻭﺱ ﻭﻓﺘﺎﻭﻯ ﺍﳊﺮﻡ ﺍﳌﺪﱐ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٩١‬ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٩٢‬ﺍﶈﺼﻮﻝ ﻟﻠﺮﺍﺯﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٩٣‬ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻮﻗﻊ ﺍﻟﻮﺭﺍﻕ ‪http://www.alwarraq.com‬‬
‫‪ .٩٤‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒﺎﱐ – ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‬
‫‪ .٩٥‬ﺍﻟﺘﻮﺳﻞ ﺍﻷﻟﺒﺎﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﺑﲑﻭﺕ‬
‫‪ .٩٦‬ﺍﳌﻨﺘﻘﻰ ‪ -‬ﺷﺮﺡ ﺍﳌﻮﻃﺄ ﻟﻠﺒﺎﺟﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٩٧‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫‪ .٩٨‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺥ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬
‫‪ .٩٩‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ﺍﻟﺸﺎﻣﻠﺔ‪٢‬‬
‫ﺍﳊﺎﻭﻱ ﻟﻠﻔﺘﺎﻭﻱ ﻟﻠﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٠٠‬‬
‫ﺍﻹﻳﻀﺎﺡ ﰲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﻟﻠﻨﻮﻭﻱ‬ ‫‪.١٠١‬‬
‫ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.١٠٢‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻻﺑﻦ ﻣﻨﺪﻩ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٠٣‬‬
‫ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ ﻟﻠﺸﻌﺮﺍﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٠٤‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٠٥‬‬
‫ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻟﻠﻤﺎﻧﻮﻱ –ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٠٦‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٠٧‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪ -‬ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‬ ‫‪.١٠٨‬‬

‫‪١٧٤‬‬
 ‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺩﺍﺭ ﺍﻟﻮﻓﺎﺀ‬ ‫‪.١٠٩‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١١٠‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺸﲑﻳﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١١١‬‬
‫ﻓﺘﺎﻭﻯ ﻣﻦ ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪www.islamtoday.net -‬‬ ‫‪.١١٢‬‬
‫ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ ٢‬ﻣﻄﺒﻌﺔ ﺍﳊﻜﻮﻣﺔ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ‬ ‫‪.١١٣‬‬
‫ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ﻋﻔﺎﻧﺔ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪www.yasaloonak.net- ٢‬‬ ‫‪.١١٤‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺟﱪﻳﻦ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١١٥‬‬
‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ‪ -‬ﻣﻮﻗﻊ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﺤـﻮﺙ ﺍﻟﻌﻠﻤﻴـﺔ ﻭﺍﻹﻓﺘـﺎﺀ ‪-‬‬ ‫‪.١١٦‬‬
‫‪http://www.alifta.com‬‬
‫ﻧﻮﺭ ﻋﻠﻰ ﺍﻟﺪﺭﺏ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.١١٧‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪www.islam-qa.com - ٢‬‬ ‫‪.١١٨‬‬
‫ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪www.islamtoday.net - ٢‬‬ ‫‪.١١٩‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪www.islamweb.net- ٢‬‬ ‫‪.١٢٠‬‬
‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://ibnothaimeen.com- ٢‬‬ ‫‪.١٢١‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺰﺣﻴﻠﻲ – ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.zuhayli.net- ٢‬‬ ‫‪.١٢٢‬‬
‫ـﺸﺎﻣﻠﺔ ‪- ٢‬‬
‫ـﺔ ‪ -‬ﺍﻟــ‬
‫ـﺔ – ﺍﻟﺮﻗﻤﻴــ‬
‫ـﺔ ﺍﻟﻨﺠﺪﻳــ‬ ‫ـﺴﻨﻴﺔ ﰲ ﺍﻷﺟﻮﺑــ‬ ‫ـﺪﺭﺭ ﺍﻟــ‬ ‫ﺍﻟــ‬ ‫‪.١٢٣‬‬
‫‪http://www.raqamiya.org‬‬
‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ – ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺘﻴﺔ – ﻭﺩﺍﺭ ﺍﻟﺴﻼﺳﻞ‬ ‫‪.١٢٤‬‬
‫ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻌﻠﻴﻞ ﺍﳌﺨﺘﺎﺭ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.alwarraq.com- ٢‬‬ ‫‪.١٢٥‬‬
‫ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٢٦‬‬
‫ﺗﻜﻤﻠﺔ ﺣﺎﺷﻴﺔ ﺭﺩ ﺍﶈﺘﺎﺭ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺇﺷﺮﺍﻑ ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‬ ‫‪.١٢٧‬‬
‫ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٢٨‬‬
‫ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻻﺑﻦ ﺍﳍﻤﺎﻡ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٢٩‬‬
‫ﺭﺩ ﺍﶈﺘﺎﺭ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٣٠‬‬
‫ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٣١‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﻄﺤﻄﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٣٢‬‬
‫ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ – ﺣﻨﻔﻲ ﺍﻟﺸﺎﳌﺔ ‪٢‬‬ ‫‪.١٣٣‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.١٣٤‬‬
‫ﺍﶈﻴﻂ ﺍﻟﱪﻫﺎﱐ ﻟﻺﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻣﺎﺯﺓ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‬ ‫‪.١٣٥‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﻄﺤﺎﻭﻱ ﻋﻠﻰ ﺍﳌﺮﺍﻗﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٣٦‬‬

‫‪١٧٥‬‬
 ‫ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻟﻠﺸﻴﺦ ﺍﻟﺪﺭﺩﻳﺮ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٣٧‬‬
‫ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ ﻟﻠﺨﺮﺷﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com - ٢‬‬ ‫‪.١٣٨‬‬
‫ﻣﻮﺍﻫﺐ ﺍﳉﻠﻴﻞ ﰲ ﺷﺮﺡ ﳐﺘﺼﺮ ﺍﻟﺸﻴﺦ ﺧﻠﻴـﻞ ‪ -‬ﺍﻟـﺸﺎﻣﻠﺔ ‪http://www.al-- ٢‬‬ ‫‪.١٣٩‬‬
‫‪islam.com‬‬
‫ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-- ٢‬‬ ‫‪.١٤٠‬‬
‫‪islam.com‬‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ ﻻﺑﻦ ﺟﺰﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٤١‬‬
‫ﺷﺮﺡ ﺍﻟﺸﻔﺎ ﻟﻠﺨﻔﺎﺟﻲ‬ ‫‪.١٤٢‬‬
‫ﺷﺮﺡ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﻟﻘﲑﻭﺍﱐ‬ ‫‪.١٤٣‬‬
‫ﻣﻨﺢ ﺍﳉﻠﻴﻞ ﺷﺮﺡ ﳐﺘﺼﺮ ﺧﻠﻴﻞ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٤٤‬‬
‫ﺍﻟﺬﺧﲑﺓ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ﻟﻠﻘﺮﺍﰲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٤٥‬‬
‫ﺭﻭﺿـــﺔ ﺍﻟﻄـــﺎﻟﺒﲔ ﻭﻋﻤـــﺪﺓ ﺍﳌﻔـــﺘﲔ ﻟﻠﻨـــﻮﻭﻱ‪ -‬ﺍﻟـــﺸﺎﻣﻠﺔ ‪- ٢‬‬ ‫‪.١٤٦‬‬
‫‪http://www.alwarraq.com‬‬
‫ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﻟﻠﻨﻮﻭﻱ ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.١٤٧‬‬
‫ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٤٨‬‬
‫ﺣﺎﺷﻴﺘﺎ ﻗﻠﻴﻮﰊ – ﻭﻋﻤﲑﺓ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٤٩‬‬
‫ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٥٠‬‬
‫ﻣﻐـﲏ ﺍﶈﺘـﺎﺝ ﺇﱃ ﻣﻌﺮﻓـﺔ ﺃﻟﻔـﺎﻅ ﺍﳌﻨـﻬﺎﺝ ‪ -‬ﺍﻟـﺸﺎﻣﻠﺔ ‪http://www.al-- ٢‬‬ ‫‪.١٥١‬‬
‫‪islam.com‬‬
‫‪‬ﺎﻳﺔ ﺍﶈﺘﺎﺝ ﺇﱃ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٥٢‬‬
‫ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪- ٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‬ ‫‪.١٥٣‬‬
‫ﺍﻟﻔﺮﻭﻉ ﻻﺑﻦ ﻣﻔﻠﺢ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٥٤‬‬
‫ﺍﻹﻧﺼﺎﻑ ﺍﳌﺮﺩﺍﻭﻱ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٥٥‬‬
‫ﺍﳌﺒﺪﻉ ﺷﺮﺡ ﺍﳌﻘﻨﻊ ﺍﺑﻦ ﻣﻔﻠﺢ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٥٦‬‬
‫ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٥٧‬‬
‫ﻣﻄﺎﻟﺐ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﰲ ﺷـﺮﺡ ﻏﺎﻳـﺔ ﺍﳌﻨﺘـﻬﻰ ‪ -‬ﺍﻟـﺸﺎﻣﻠﺔ ‪http://www.al-- ٢‬‬ ‫‪.١٥٨‬‬
‫‪islam.com‬‬
‫ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳊﻨﺒﻠﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٥٩‬‬
‫ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻻﺑﻦ ﳒﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪،‬ﺑﲑﻭﺕ‪،‬ﻟﺒﻨﺎﻥ‬ ‫‪.١٦٠‬‬
‫ﻏﻤﺰ ﻋﻴﻮﻥ ﺍﻟﺒﺼﺎﺋﺮ ﰲ ﺷﺮﺡ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ – ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.١٦١‬‬

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 ‫ﺗﻴﺴﲑ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺍﺑﻦ ﺃﻣﲑ ﺑﺎﺩﺷﺎﻩ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.١٦٢‬‬
‫ﺇﺭﺷﺎﺩ ﺍﻟﻨﻘﺎﺩ ﺇﱃ ﺗﻴﺴﲑ ﺍﻻﺟﺘﻬﺎﺩ‪-‬ﺍﻟﺼﻨﻌﺎﱐ ‪ -‬ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﻜﻮﻳﺖ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٦٣‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﻔﺮﻭﻕ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﻨﻴﺔ ﰱ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻔﻘﻬﻴﺔ‬ ‫‪.١٦٤‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻜﻲ ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻜﻮﻳﺖ‬ ‫‪.١٦٥‬‬
‫ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٦٦‬‬
‫ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٦٧‬‬
‫ﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﲔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٦٨‬‬
‫ﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٦٩‬‬
‫ﺩﻗﺎﺋﻖ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪ -٢‬ﻣﻮﻗﻊ ﺍﻟﺘﻔﺎﺳﲑ‬ ‫‪.١٧٠‬‬
‫ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﺍﻟﻘﺴﻄﻼﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٧١‬‬
‫ﺷِﻔﺎ ُﺀ ﺍﻟﺴﻘﺎ ِﻡ ﰲ ﺯﻳﺎﺭﺓ ‪‬ﺧ‪‬ﻴ ِﺮ ﺍﻷﻧﺎﻡ ﺍﻟﺴﺒﻜﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٧٢‬‬
‫ﺍﳌﺪﺧﻞ ﻻﺑﻦ ﺍﳊﺎﺝ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.١٧٣‬‬
‫ﻭﻓﺎﺀ ﺍﻟﻮﻓﺎ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‬ ‫‪.١٧٤‬‬
‫ﺍﳌﻨﺘﻈﻢ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٧٥‬‬
‫ﳎﻠﺔ ﺍﳌﻨﺎﺭ ﺭﺷﻴﺪ ﺭﺿﺎ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٧٦‬‬
‫ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ – ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.١٧٧‬‬
‫ﺍﳌﺪﺧﻞ ﻻﺑﻦ ﺍﳊﺎﺝ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.al-islam.com- ٢‬‬ ‫‪.١٧٨‬‬
‫ـﺸﺎﻣﻠﺔ ‪- ٢‬‬
‫ـﺔ ‪ -‬ﺍﻟـ‬
‫ـﺮﻳﻌﺔ ﻧﺒﻮﻳـ‬
‫ـﺔ ﻭﺷـ‬
‫ـﺔ ﳏﻤﺪﻳـ‬
‫ـﺮﺡ ﻃﺮﻳﻘـ‬ ‫ـﺔ ﰲ ﺷـ‬ ‫ـﺔ ﳏﻤﻮﺩﻳـ‬‫ﺑﺮﻳﻘـ‬ ‫‪.١٧٩‬‬
‫‪http://www.al-islam.com‬‬
‫ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨٠‬‬
‫ﺍﻟﺮﻭﺡ ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨١‬‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻟﻠﺼﻼﰊ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨٢‬‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﳌﻠﻮﻙ ﻟﻠﻄﱪﻱ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨٣‬‬
‫ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨٤‬‬
‫ﻏﺬﺍﺀ ﺍﻷﻟﺒـﺎﺏ ﰲ ﺷـﺮﺡ ﻣﻨﻈﻮﻣـﺔ ﺍﻵﺩﺍﺏ ‪ -‬ﺍﻟـﺸﺎﻣﻠﺔ ‪http://www.al-- ٢‬‬ ‫‪.١٨٥‬‬
‫‪islam.com‬‬
‫ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺕ ﺍﻟﻔﺤﻞ‬ ‫‪.١٨٦‬‬
‫ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻻﺑﻦ ﺧﻠﻜﺎﻥ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨٧‬‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ﻣﻮﺳﻰ ﳏﻤﺪ ﻋﻠﻲ‬ ‫‪.١٨٨‬‬
‫ﺭﻓﻊ ﺍﳌﻨﺎﺭﺓ ﻟﺘﺨﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺰﻳﺎﺭﺓ ﳑﺪﻭﺡ ﺳﻌﻴﺪ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٨٩‬‬

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 ‫ﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ ﻻﺑﻦ ﻋﻠﻮﻱ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٩٠‬‬
‫ﺍﻟﻐﺮﺭ ﰲ ﻓﻀﺎﺋﻞ ﻋﻤﺮ ﺍﻟﺴﻴﻮﻃﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.alwarraq.com- ٢‬‬ ‫‪.١٩١‬‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻻﺑﻦ ﺣﺠﺮ – ﺍﻟﺸﺎﻣﻠﺔ ‪ -٢‬ﻁ ﻣﺆﺳﺴﺔ ﺍﻷﻋﻤﻠﻲ‬ ‫‪.١٩٢‬‬
‫ﺍﻹﺻـــﺎﺑﺔ ﰲ ﻣﻌﺮﻓـــﺔ ﺍﻟـــﺼﺤﺎﺑﺔ ﻻﺑـــﻦ ﺣﺠـــﺮ ‪ -‬ﺍﻟـــﺸﺎﻣﻠﺔ ‪- ٢‬‬ ‫‪.١٩٣‬‬
‫‪http://www.alwarraq.com‬‬
‫ﺛﻘﺎﺕ ﺍﺑﻦ ﺣﺒﺎﻥ – ﻃﺒﻌﺔ ﺍﳍﻨﺪ‬ ‫‪.١٩٤‬‬
‫ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺸﺎﻣﻠﺔ‬ ‫‪.١٩٥‬‬
‫ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٩٦‬‬
‫ﺳﺆﺍﻻﺕ ﺍﳊﺎﻛﻢ ﻟﻶﺟﺮﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٩٧‬‬
‫ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻻﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٩٨‬‬
‫ﺍﻟﻀﻌﻔﺎﺀ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.١٩٩‬‬
‫ﺍﳌﻐﲏ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻠﺬﻫﱯ ﺕ ﺍﻟﻌﺘﺮ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٠٠‬‬
‫ﺃﻣﺎﱄ ﺍﺑﻦ ﺑﺸﺮﺍﻥ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬ ‫‪.٢٠١‬‬
‫ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ﻻﺑﻦ ﺣﺠﺮ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ـ ﺑﲑﻭﺕ‬ ‫‪.٢٠٢‬‬
‫ﺍﻟﻜﲎ ﻟﻠﺪﻭﻻﰊ – ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬ ‫‪.٢٠٣‬‬
‫ﺍﻟﺘﻠﺨﻴﺺ ﺍﳊﺒﲑ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺍﻟﺮﻗﻤﻴﺔ – ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٠٤‬‬
‫ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٠٥‬‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ‬ ‫‪.٢٠٦‬‬
‫ﻛﲎ ﺍﻟﺒﺨﺎﺭﻱ – ﺍﻟﺸﺎﻣﻠﺔ‪٢‬‬ ‫‪.٢٠٧‬‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺍﳍﻨﺪﻳﺔ‬ ‫‪.٢٠٨‬‬
‫ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ – ﺍﻟﺸﺎﻣﻠﺔ‪٢‬‬ ‫‪.٢٠٩‬‬
‫ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺬﻫﱯ – ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫‪.٢١٠‬‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪:-http://www.alwarraq.com- ٢‬ﺩﺍﺭ‬ ‫‪.٢١١‬‬
‫ﺻﺎﺩﺭ ‪ -‬ﺑﲑﻭﺕ‬
‫ﻣﻦ ﻟﻪ ﺭﻭﺍﻳﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﺍﻟﺬﻫﱯ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺪﺓ‬ ‫‪.٢١٢‬‬
‫ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻟﻠﺬﻫﱯ – ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﲑﻭﺕ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢١٣‬‬
‫‪‬ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻟﻠﻨﻮﻭﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪- ٢‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‬ ‫‪.٢١٤‬‬
‫ﺍﳊﺒﺎﺋﻚ ﰲ ﺃﺧﺒﺎﺭ ﺍﳌﻼﺋﻚ ﻟﻠﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢١٥‬‬
‫ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻻﺑﻦ ﻋﺴﺎﻛﺮ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺑﲑﻭﺕ‬ ‫‪.٢١٦‬‬

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 ‫ﻣﻌﺮﻓﺔ ﺍﻟﺜﻘﺎﺕ ﻟﻠﻌﺠﻠﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻣﻜﺘﺔ ﺍﻟﺪﺍﺭ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬ ‫‪.٢١٧‬‬
‫ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻴﻠﻲ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ – ﻟﺒﻨﺎﻥ‬ ‫‪.٢١٨‬‬
‫ﻋﻠﻞ ﺍﳊﺪﻳﺚ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢١٩‬‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٢٠‬‬
‫ﲢﻔﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺑﻌﺪﺓ ﺍﳊﺼﻦ ﺍﳊﺼﲔ ﻟﻠﺸﻮﻛﺎﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٢١‬‬
‫ﻣﻮﺿﺢ ﺃﻭﻫﺎﻡ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻔﺮﻳﻖ ﻟﻠﺨﻄﻴﺐ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٢٢‬‬
‫ﻓﻘﻪ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺪﻋﻮﻳﺔ ﰲ ﺿﻮﺀ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ‪ -‬ﺍﻟﻨﺖ‬ ‫‪.٢٢٣‬‬
‫ﻣﻦ ﻟﻪ ﺭﻭﺍﻳﺔ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻟﻠﺤﺴﻴﲏ ﺟﺎﻣﻌﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺮﺍﺗﺸﻲ‬ ‫‪.٢٢٤‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﺰﻱ – ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٢٥‬‬
‫ﺍﻟﻜﺎﺷﻒ ﰲ ﻣﻌﺮﻓﺔ ﻣﻦ ﻟﻪ ﺭﻭﺍﻳﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻟﻠﺬﻫﱯ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪- ٢‬ﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ﻟﻠﺜﻘﺎﻓﺔ‬ ‫‪.٢٢٦‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻣﺆﺳﺴﺔ‬
‫ﺍﻟﺮﻓﻊ ﻭﺍﻟﺘﻜﻤﻴﻞ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻠﻜﻨﻮﻱ ﺕ ﺃﺑﻮ ﻏﺪﺓ‬ ‫‪.٢٢٧‬‬
‫ﺟﺮﺡ ﺍﻟﺮﻭﺍﺓ ﻭﺗﻌﺪﻳﻠﻬﻢ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٢٨‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪- ٢‬ﳏﻤﺪ ﻋﻮ‪‬ﺍﻣﺔ ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ‬ ‫‪.٢٢٩‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﻁ‪١‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳـﻊ‬ ‫‪.٢٣٠‬‬
‫ﺑﲑﻭﺕ‬
‫ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ﰲ ﳏﺎﻛﻤﺔ ﺍﻷﲪﺪﻳﻦ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٣١‬‬
‫ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﹶﺎِﺋ ‪‬ﻖ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬ ‫‪.٢٣٢‬‬
‫ﺷﺮﺡ ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٣٣‬‬
‫ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻹﺣﻴﺎﺀ ﻟﻠﻌﺮﺍﻗﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٣٤‬‬
‫ﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻟﻸﻟﺒﺎﱐ – ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٣٥‬‬
‫ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ ﺕ ﺍﻟﺘﺪﻣﺮﻱ – ﺑﲑﻭﺕ‬ ‫‪.٢٣٦‬‬
‫ﺗﺎﺭﻳﺦ ﺍﳌﺪﻳﻨﺔ ﻻﺑﻦ ﺷﺒﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٣٧‬‬
‫ﺍﻟﻌﻠﻞ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٣٨‬‬
‫ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﺑﺸﺮﺡ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﺰﺑﻴﺪﻱ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.٢٣٩‬‬
‫ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﺍﻷﻟﺒﺎﱐ – ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٤٠‬‬
‫ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻷﻟﺒﺎﱐ – ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٤١‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﻟﻠﺤﻮﻳﲏ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٤٢‬‬
‫ﺧﻼﺻﺔ ﺍﻟﻮﻓﺎ ﺑﺄﺧﺒﺎﺭ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ‬ ‫‪.٢٤٣‬‬

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 ‫‪‬ﺎﻳﺔ ﺍﻷﺭﺏ ﰲ ﻓﻨﻮﻥ ﺍﻷﺩﺏ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٤٤‬‬
‫ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺳﻞ ﳏﻤﺪ ﻧﺴﻴﺐ ﺍﻟﺮﻓﺎﻋﻲ‬ ‫‪.٢٤٥‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﺰﻱ – ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫‪.٢٤٦‬‬
‫ﺑﻐﻴﺔ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺯﻭﺍﺋﺪ ﻣﺴﻨﺪ ﺍﳊﺎﺭﺙ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٤٧‬‬
‫ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬ ‫‪.٢٤٨‬‬
‫ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻟﻠﻌﻴﲏ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٤٩‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ – ﺍﻟﺸﺎﻣﻠﺔ ‪– ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٥٠‬‬
‫ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﻟﻠﻌﺮﺍﻗﻲ – ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٥١‬‬
‫ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ﻟﻠﻤﺒﺎﺭﻛﻔﻮﻱ – ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٥٢‬‬
‫ﺍﳋﺼﺎﺋﺺ ﺍﻟﻜﱪﻯ ﻟﻠﺴﻴﻮﻃﻲ – ﺩﺍﺭ ﺍﻟﻔﻜﺮ‬ ‫‪.٢٥٣‬‬
‫ﺍﻟﺒﺪﺭ ﺍﳌﻨﲑ ﰲ ﺗﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺍﻓﻌﻲ ﺍﻟﻜﺒﲑ ﻻﺑﻦ ﺍﳌﻠﻘﻦ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ‬ ‫‪.٢٥٤‬‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ ﻻﺑﻦ ﺍﻷﺛﲑ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪- ٢‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ -‬ﺑﲑﻭﺕ‪١٣٩٩،‬ﻫـ ‪-‬‬ ‫‪.٢٥٥‬‬
‫‪١٩٧٩‬ﻡ‬
‫ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻟﻠﺰﺑﻴﺪﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.alwarraq.com- ٢‬‬ ‫‪.٢٥٦‬‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻄﻮﺭ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺻﺎﺩﺭ ‪ -‬ﺑﲑﻭﺕ ﻁ‪١‬‬ ‫‪.٢٥٧‬‬
‫ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.alwarraq.com - ٢‬‬ ‫‪.٢٥٨‬‬
‫ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ – ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪ - ٢‬ﺩﺍﺭ ﺍﻟﺪﻋﻮﺓ‬ ‫‪.٢٥٩‬‬
‫ﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻟﻠﻐﺔ ﺍﳉﻮﻫﺮﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٦٠‬‬
‫ﺍﶈﻴﻂ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٦١‬‬
‫ﺍﻟﻌﲔ ﻟﻠﺨﻠﻴﻞ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٦٢‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪/http://www.islamport.com -٢‬‬ ‫‪.٢٦٣‬‬
‫ﺑﺮﻧﺎﻣﺞ ﻗﺎﻟﻮﻥ‬ ‫‪.٢٦٤‬‬
‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﻳﻮﺳﻒ ﺧﻄﺎﺭ – ﻣﻄﺒﻌﺔ ﻧﺼﺮ ﺩﻣﺸﻖ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٦٥‬‬
‫ﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺪﻫﻠﻮﻱ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٦٦‬‬
‫ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﻤﻨﺬﺭﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺃﻱ ﻃﺒﻌﺔ ﻣﺮﻗﻤﺔ‬ ‫‪.٢٦٧‬‬
‫ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬ ‫‪.٢٦٨‬‬
‫ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬ ‫‪.٢٦٩‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٧٠‬‬
‫ﺗﺎﺭﻳﺦ ﺟﺮﺟﺎﻥ ﻟﻠﺴﻬﻤﻲ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٧١‬‬

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 ‫ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﺃﻱ ﻃﺒﻌﺔ ﻣﺮﻗﻤﺔ‬ ‫‪.٢٧٢‬‬
‫ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٧٣‬‬
‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺩﻟﺘﻪ ﺍﻟﺰﺣﻴﻠﻲ – ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺩﻣﺸﻖ‬ ‫‪.٢٧٤‬‬
‫ﺭﺳﻢ ﺍﳌﻔﱵ ﰲ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‬ ‫‪.٢٧٥‬‬
‫ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺷﺮﺡ ﻛﱰ ﺍﻟﺪﻗﺎﺋﻖ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٧٦‬‬
‫ﺍﻹ‪‬ﺎﺝ ﰲ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻟﻠﺴﺒﻜﻲ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫‪.٢٧٧‬‬
‫ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻟﻶﻣﺪﻱ ﺍﻟﺸﺎﻣﻠﺔ ‪http://www.alwaraq.net - ٢‬‬ ‫‪.٢٧٨‬‬
‫ﺍﻹﺣﻜﺎﻡ ﰲ ﺃﺻﻮﻝ ﺍﻷﺣﻜﺎﻡ ﻻﺑﻦ ﺣﺰﻡ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٧٩‬‬
‫ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﺒﲑ ﻻﺑﻦ ﺃﻣﲑ ﺍﳊﺎﺝ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٨٠‬‬
‫ﺣﺎﺷﻴﺔ ﺍﻟﻌﻄﺎﺭ ﻋﻠﻰ ﺷﺮﺡ ﺍﳉﻼﻝ ﺍﶈﻠﻲ ﻋﻠﻰ ﲨﻊ ﺍﳉﻮﺍﻣﻊ ﺍﻟﺸﺎﻣﻠﺔ ‪ – ٢‬ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ‬ ‫‪.٢٨١‬‬
‫ﻓﻮﺍﺗﺢ ﺍﻟﺮﲪﻮﺕ ﺷﺮﺡ ﻣﺴﻠﻢ ﺍﻟﺜﺒﻮﺕ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٨٢‬‬
‫ﺍﳌﺪﺧﻞ ﺇﱃ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺮﻗﻤﻴﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٨٣‬‬
‫ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ -‬ﻓﻘﻪ ﺍﳌﺪﻭﻧﺔ‬ ‫‪.٢٨٤‬‬
‫ﺃﺩﺏ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻌﻠﻮﺍﱐ – ﻛﺘﺎﺏ ﺍﻷﻣﺔ – ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٨٥‬‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺳﺴﻬﺎ ﻟﻠﺤﺒﻨﻜﺔ – ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺩﻣﺸﻖ‬ ‫‪.٢٨٦‬‬
‫ﺇﺳﻼﻣﻴﺔ ﻻ ﻭﻫﺎﺑﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٨٧‬‬
‫ﳏﺒﺔ ﺍﻟﺮﺳﻮﻝ ﺑﲔ ﺍﻻﺗﺒﺎﻉ ﻭﺍﻻﺑﺘﺪﺍﻉ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٨٨‬‬
‫ﻏﺮﺭ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٨٩‬‬
‫ﻣﻮﻗﻊ ﺃﺩﺏ ﻋﻠﻰ ﺍﻟﻨﺖ‪ -‬ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٩٠‬‬
‫ﺍﳌﺴﺘﻄﺮﻑ ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬ ‫‪.٢٩١‬‬
‫ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻟﺘﻔﺮﻕ ﺍﳌﺬﻣﻮﻡ ﺍﻟﻘﺮﺿﺎﻭﻱ – ﻛﺘﺎﺏ ﺍﻷﻣﺔ –‬ ‫‪.٢٩٢‬‬
‫ﺍﻟﺸﺎﻣﻠﺔ ‪٢‬‬
‫ﻛﺜﲑ ﻣﻦ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺖ‬ ‫‪.٢٩٣‬‬
‫ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪http://www.sonnaonline.com:‬‬ ‫‪.٢٩٤‬‬
‫=‪٩٩http://www.alraqi.org/?page_id‬‬ ‫‪.٢٩٥‬‬
‫_‪.shtml٦٩٤http://www.ibnothaimeen.com/all/noor/article‬‬ ‫‪.٢٩٦‬‬
‫_‪.shtml٨٠٠http://www.ibnothaimeen.com/all/noor/article‬‬ ‫‪.٢٩٧‬‬
‫‪http://www.almoshaiqeh.com/index.phpoption=com_fta‬‬ ‫‪.٢٩٨‬‬
‫=‪٣٥&catid=&Itemid=٢٥٥٣٠wa&task=view&id‬‬

‫‪١٨١‬‬
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‫إهاءٌ ‪١...........................................................................................................‬‬
‫‪٧............................................................................................................. ‚éã³‬‬
‫‪٧................................................................................................Íøj}÷]<h_<Ùçu‬‬
‫ﺏ ﺍﻷﻭ ﹸﻝ ‪١٨ ..................................................................................................‬‬ ‫ﺍﻟﺒﺎ ‪‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ‪١٨ ......................................................................................................‬‬
‫‪‬ﺗﻌ‪‬ﺮﻳﻔﹸﻬﺎ‪١٨ ....................................................................................................:‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﺨ‪‬ﺎ ‪‬ﺭ ﹸﺓ‪١٨ ................................................................................................ :‬‬
‫ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ‪١٨ .................................................................................................. :‬‬
‫ﺍﻟﺘﻮ ‪‬ﺳ ﹸﻞ‪١٩ .................................................................................................... :‬‬
‫‪‬ﺣ ﹾﻜ ‪‬ﻢ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ‪٢٠ .............................................................................................‬‬
‫ﻉ ﺍﻻﺳﺘﻐﺎﺛﺔ‪٢٢ .............................................................................................‬‬ ‫ﺃﻧﻮﺍ ‪‬‬
‫ﺃﻭﻻ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ِﺑﺎﹶﻟﱠﻠ ِﻪ ﻭﺫﻟﻚ‪٢٢ .................................................................................:‬‬
‫) ﺃ ( ﻓِﻲ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ ﺍﹾﻟﻌ‪‬ﺎ ِﺩ‪‬ﻳ ِﺔ‪٢٢ ..................................................................... :‬‬
‫) ﺏ ( ﻓِﻲ ﺍ ُْﻷﻣ‪‬ﻮ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻨ ِﻮ‪‬ﻳ ِﺔ ﺑِﺎﹾﻟ ﹸﻘ ‪‬ﻮ ِﺓ ﻭ‪‬ﺍﻟ‪‬ﺘ ﹾﺄِﺛﲑِ‪ ،‬ﻭﻓِﻴﻤ‪‬ﺎ ﹶﻻ ﻳ‪ ‬ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪٢٢ ........‬‬
‫ﺛﺎﻧﻴﺎ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﻟ ‪‬ﺮﺳ‪‬ﻮﻝ
ﻭﻫﻲ ﹶﺃ ﹾﻗﺴ‪‬ﺎ ‪‬ﻡ‪٢٣ .................................................................. ::‬‬
‫ﺴ ‪‬ﻢ ﺍ َْﻷﻭ‪‬ﻝ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﻟ ‪‬ﺮﺳ‪‬ﻮﻝ
ﰲ ﺣﻴﺎﺗﻪ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪٢٣ ................................ .‬‬ ‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺴ ‪‬ﻢ ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ﺑِﺎﻟ ‪‬ﺮﺳ‪‬ﻮﻝ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗﻪِ‪٢٣ ...............................................،‬‬ ‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺚ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻣ‪‬ﺘ ﹶﻘ ‪‬ﺮﺑ‪‬ﺎ ِﺑ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ
) ﺍﻟﺘﻘﺮﺏ ﲜﺎﻩ ﺍﻟﻨﱯ ﻭﻣﻜﺎﻧﺘﻪ ( ‪٢٣ .‬‬ ‫ﺴ‪‬ﺘﻐِﻴ ﹶ‬ ‫ﺚ‪:‬ﹶﺃﻥﹾ ‪‬ﻳ ‪‬‬ ‫ﺴ ‪‬ﻢ ﺍﻟﺜﱠﺎِﻟ ﹸ‬‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺕ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ
‪٢٤ ....................................................‬‬ ‫ﺴ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍِﺑ ‪‬ﻊ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ ِﺑﺬﹶﺍ ِ‬ ‫ﺍﹾﻟ ِﻘ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ‪٢٤ ................................................................................... :‬‬ ‫ﻉ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺑِﺎﹾﻟ ‪‬‬
‫ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪٢٤ ................ .‬‬ ‫ﺴﹶﺄ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑ ِﻪ ‪‬ﺗ ﹾﻔﺮِﻳ ‪‬ﺞ ﺍﻟﹾ ﹸﻜ ‪‬ﺮ‪‬ﺑﺔِ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﹶﺃ ‪‬ﻭﹸﻟﻬ‪‬ﺎ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﲔ ﺣ‪‬ﺎﻝ ‪‬ﺣﻴ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﻤ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪٢٤ .............................. .‬‬ ‫ﺤ ‪‬‬ ‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍ َْﻷ ‪‬ﻭ ﹸﻝ‪ :‬ﺟﻮ‪‬ﺍ ‪‬ﺯ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻞ ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻼ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓﻘﻂ‪٣٢ ................ .‬‬ ‫ﺴﻼﹶ ِﻡ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹶﺔ ِﺑﺎﹶﻟﱠﻠ ِﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹰ‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎﻧِﻲ‪:‬ﹶﺃﺟ‪‬ﺎ ‪‬ﺯ ﺍﹾﻟ ِﻌ ‪‬ﺰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬‬
‫ﻚ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ‬
‫ﺚ‪ :‬ﻋ ‪‬ﺪ ‪‬ﻡ ‪‬ﺟﻮ‪‬ﺍ ِﺯ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ِﺇ ﱠﻻ ِﺑﺎﹶﻟﱠﻠ ِﻪ ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭ ‪‬ﻣِﻨ ‪‬ﻊ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﻓِﻲ ِﺗ ﹾﻠ ‪‬‬ ‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﺤﲔ‪،‬ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ًﺀ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﺗ‪‬ﺎ ‪٣٣ .................................................. .‬‬ ‫ﺑِﺎ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺍﻟﺼ‪‬ﻮ ‪‬ﺭ ﹸﺓ ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹸﺔ‪:‬ﺍ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹲﺔ ﻓِﻲ ‪‬ﺳﺆ‪‬ﺍﻝ ﺍﻟﱠﻠ ِﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﺼﺎﳊﲔ ﻟﻪ‪٤٢ ................................... :‬‬

‫‪١٨٢‬‬
 ‫ﺴﺄﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪٤٥ ........ :‬‬
‫ﺙ ِﺑ ِﻪ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪ ‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬‫ﺴ‪‬ﺘﻐ‪‬ﺎ ﹶ‬ ‫ﺴﹶﺄ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺍﻟﺼ‪‬ﻮ ‪‬ﺭ ﹸﺓ ﺍﻟﺮ‪‬ﺍِﺑ ‪‬ﻌ ﹸﺔ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ‪٤٨ ................................................................... :‬‬ ‫ﺣ‪‬ﻜ ‪‬ﻢ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ِﺔ ﺑِﺎﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺠ ‪‬ﻦ ‪٦٤ .......................................................................‬‬ ‫ﺣ‪‬ﻜ ‪‬ﻢ ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﺛ ﹸﺔ ﺑِﺎﹾﻟ ِ‬
‫ﻫﻞ ﻳﻜﻔ ‪‬ﺮ ﻣﻦ ﻳﺮﺩ ‪‬ﺩ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﰲ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺃﻭ ﺍﻟﺘﻮﺳﻞ ؟ ‪٧٤ .............................‬‬
‫ﺏ ﺍﻟﺜﺎﱐ ‪٧٩ ...................................................................................................‬‬ ‫ﺍﻟﺒﺎ ‪‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ﹸﻞ ‪٧٩ .......................................................................................................‬‬
‫ﺗﻌﺮﻳﻔﹸﻪ‪٧٩ ..................................................................................................... :‬‬
‫ﺃ ‪ -‬ﺍ ِﻻ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ﹸﺔ‪٨٠ ............................................................................... :‬‬
‫ﺏ ‪ -‬ﺍ ِﻻ ‪‬ﺳِﺘﻐ‪‬ﺎﹶﺛ ﹸﺔ‪٨٠ ............................................................................. :‬‬
‫ﺣ‪‬ﻜ ‪‬ﻢ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ‪٨٠ ............................................................................................. :‬‬
‫ﹶﺃ ‪‬ﻭ ﹰﻻ ‪٨٢ ..........................................................................................‬‬
‫ﺻﻔﹶﺎِﺗ ِﻪ‪٨٢ ............................................................‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ِﺑﹶﺄ ‪‬ﺳﻤ‪‬ﺎ ِﺀ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ ِ‬
‫ﺠ‪‬ﻨ ِﺔ‪٨٢ ...............................................................:‬‬ ‫ﺴﺄﹶﻝ ِﺑ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬‬‫ﻣﺴﺄﻟﺔ‪ :‬ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ﹸﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺛﹶﺎِﻧﻴ‪‬ﺎ ‪٨٥ ........................................................................................................‬‬
‫ﺤ ِﺔ ‪٨٥ .........................................................................‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎ ِْﻹﳝ‪‬ﺎ ِﻥ ﻭ‪‬ﺍ َْﻷ ‪‬ﻋﻤ‪‬ﺎﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫ﺛﹶﺎِﻟﺜﹰﺎ ‪٨٩ ........................................................................................................‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪٨٩ ..........................................................................................‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ِﺔ ﻓِﻲ ﺍﹾﻟ ْﺂ ِﺧ ‪‬ﺮ ِﺓ ‪٨٩ .............. .‬‬
‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎﺀِ ﻣِﻨﻪ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﻭ ﹰﻻ ‪ -‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻃﹶﻠ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪٨٩ ............................................................ :‬‬ ‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺃ ‪ -‬ﹶﻃﹶﻠ ‪‬‬
‫ﺐ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
َ ‪‬ﻭ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪٩٠ ............................................................... :‬‬ ‫ﺏ ‪ -‬ﹶﻃﹶﻠ ‪‬‬
‫ﺤ‪‬ﺒِﺘ ِﻪ‪٩٢ ......................................................:‬‬ ‫ﺝ ‪ -‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍ ِْﻹﳝ‪‬ﺎ ِﻥ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺩ ‪ -‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ‪٩٤ ........................................................................... :‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍ َْﻷ ‪‬ﻭ ﹸﻝ‪:‬ﺍﳉﻮﺍﺯ‪٩٤ ....................................................................‬‬
‫ﺍﹾﻟ ﹶﻘﻮ‪‬ﻝ ﺍﻟﺜﱠﺎﻧِﻲ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ‪١١٤............................................... :‬‬
‫ﺚ‪:‬ﻣﻨ ‪‬ﻊ ﺍﻟ‪‬ﺘ ‪‬ﻮﺳ‪‬ﻞ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭﻓﹶﺎِﺗ ِﻪ‪١١٦............................................. :‬‬ ‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎِﻟ ِ‬
‫ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣ‪‬ﻦ ﻭﺍﻓﻘ ‪‬ﻪ‪١٢٠.................................................. :‬‬
‫ﱯ
‪١٢٤ ..........................................................................‬‬ ‫ﺠﻮ‪‬ﺯ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺎﻟﻨ ‪‬‬ ‫ﺍﻷﻟﺒﺎﱐ ‪‬ﻳ ‪‬‬

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‫ﺍﻷﺩﻟ ﹸﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻮﺳﻞ ﺑﻪ
ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﺎ ﻳﻠﻲ‪١٣٢ ........................................................ :‬‬
‫ﺚ ﺍﻷﻋﻤﻰ ‪١٣٢......................................................‬‬ ‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻷﻭ ﹸﻝ‪ -‬ﺣﺪﻳ ﹸ‬
‫ﺚ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ‪١٣٤.................................................‬‬ ‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺜﺎﱐ – ﺣﺪﻳ ﹸ‬
‫ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﻣﻦ ﺿﻌ‪‬ﻒ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺍﻟﺪﺍﺭ ‪١٣٧.........................................‬‬
‫ﺚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪١٥٣...............................‬‬ ‫ﺚ‪ -‬ﺣﺪﻳ ﹸ‬‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﺚ ﺃﰊ ﺍﳉﻮﺯﺍﺀ ﻋﻦ ﻋﺎﺋﺸﺔ‪١٥٤...................................... :‬‬ ‫ﺍﻟﺪﻟﻴ ﹸﻞ ﺍﻟﺮﺍﺑﻊ‪ -‬ﺣﺪﻳ ﹸ‬
‫ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺴ‪‬ﻠﻒ ﺍﻟﺼ‪‬ﺎﱀ ﰲ ﺍﻟﺘﻮ ‪‬ﺳ ِﻞ ﺑﻪ
ﺑﻌﺪ ﻣﻮﺗِﻪ ‪١٦٢ ...................................................‬‬
‫ﺍﳋﻼﺻ ﹸﺔ ‪١٦٧ ....................................................................................................‬‬

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