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‫ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﳏﻔﻮﻇﺔ ﻟﻠﻨﺎﺷﺮ‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫‪ ١٤٢٢‬ﻫـ ‪ ٢٠٠١ -‬ﻡ‬

‫‪٢‬‬
 @ HUI@bävèäß

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 ‫ﺍﳌﻄﻠﻊ ﺍﻟﻘﺮﺁﱐ‪..‬‬

‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪[٧٤-٧٢:‬‬

‫‪٥‬‬
 ‫ﺷﺎﻫﺪ ﺍﳊﺎﻝ‪..‬‬
‫ﳊ‪‬ﺒﺸِﻲ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻴ ‪‬ﺪ ﺍﻟﻌﻼﻣ ﹸﺔ ﳏﻤ ‪‬ﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍ ﹶ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ‪‬ﺗﺘ‪‬ﺒ ‪‬ﻊ ﻣﻦ ﻏﲑ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ ‪،‬ﻭﺃﺋﻤﺔ ﺳﺎﺩﺍﺗِﻨﺎ ﺑﲏ ﻋﻠﻮﻱ ﺳﻠﻜﻮﺍ‬
‫ﺐ ﺇﱃ ﲢﺮﻳﻒ ﺃﻭ‬
‫ﳏﺠﺘﻬﺎ ﺍﻟﺒﻴﻀﺎﺀ ﻭﻃﺮﻳﻘﻬﺎ ﺍﻟﺴﻤﺤﺎﺀ ﺍﻟﻌﻠﻴﺎﺀ ‪ ،‬ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﻳ‪‬ﻨﺴ ‪‬‬
‫ﲣﺮﻳﻒ ﺃﻭ ﺭﻛﻮﺏ ﻏﲑ ﺍﻷﺣﻮﻁ ﻓﻴﻬﺎ ‪،‬ﻭﻣﻦ ﺍﺧﺘﺮﻉ ﻣﻬﻴﻌﹰﺎ ﻟﻨﻔﺴﻪ ﺧﺼﻮﺻﹰﺎ ﻣﻦ‬
‫ﺃﻭﻻﺩﻫﻢ ﻭﺍﺭﺗﻀﻰ ﻏﲑ ﻣﺎ ﺳﻠﻜﻮﻩ ﻓﺂﺧﺮ ﻋﻤﺮﻩ ﺇﱃ ﺍﳋﻴﺒﺔ ﻭﺍﻻﳓﻄﺎﻁ ‪ ،‬ﻭﻻ ﻳﺮﻓﻊ‬
‫ﻟﻪ ﻣﺎ ﻳﺮﻓﻊ ﳍﻢ ﻣﻦ ﻣﻨﺎﺭ ‪ ،‬ﻭﻭ‪ِ ‬ﻛ ﹶﻞ ﺇﱃ ﻧﻔﺴﻪ ‪ .‬ﻓﻤﻦ ﺗﺒﻌﻬﻢ ﺳﻠـﻢ ‪ ،‬ﻭﻣﻦ ﺧﺎﻟﻔﻬﻢ‬
‫ﻧﺪﻡ‪ ،‬ﻭﺍﻷﺩﺏ ﻣﻌﻬﻢ ﻃﺮﻳﻘﺔ ‪ ،‬ﻭﺍﺗﺒﺎﻋﻬﻢ ﺣﻘﻴﻘﺔ‪،‬ﻭﻻ ﲣﺎﻟﻒ ﺑﻮﺍﻃﻨﻬﻢ ﻇﻮﺍﻫﺮﻫﻢ‪،‬‬
‫ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻝ ﻣﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﻋﺜﺮ ﻋﻠﻰ ﻣﺎ ﻟـﻢ ﻳﻌﺜﺮﻭﺍ ﻋﻠﻴﻪ ‪،‬ﻭﺃﻥ ﺍﻟﺼﻮﺍﺏ‬
‫ﻏﲑ ﻣﺎ ﺟﻨﺤﻮﺍ ﺇﻟﻴﻪ ﻭﺃﺷﺎﺭﻭﺍ ﺇﻟﻴﻪ ؟ ﻣﻊ ﺃﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺃ‪‬ﻢ ﻭﺁﺣﺎﺩﻫﻢ ﻟـﻢ ﻳﺄﺕ ﺃﺣ ‪‬ﺪ‬
‫ﻣﺎ ﻳ‪‬ﻨﻘﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﺣﺎﺷﺎﻫﻢ ﺃﻥ ﻳﺮﻛﺒﻮﺍ ﻫﻮﻯ ﺃﻭ ﻳﺴﻠﻜﻮﺍ ﻏﲑ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺴﻮﻱ ‪،‬ﻭﻫﻢ‬
‫ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻢ ﺃ‪‬ﻢ ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻭﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪،‬ﺍﻟﱵ ﻧﻮﻩ ‪‬ﺎ ﻭﺑﻨﺠﺎﺓ‬
‫ﻼ‬
‫ﺃﻫﻠﻬﺎ ﺻﺎﺣﺐ ﺍﻟﺸﻔﺎﻋﺔ ‪،‬ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ .‬ﻭﺇﻧﺎ ﲝﻤﺪ ﺍﻟﻠﹼﻪ ﻻ ﳒﺪ ﻣﻴ ﹰ‬
‫ﻭﻻ ﺭﻏﺒ ﹰﺔ ﺇﱃ ﻏﲑ ﺍﻗﺘﻔﺎﺋﻬﻢ ‪ ،‬ﻭﻻ ﻧﻐﺒﻂ ﻣﻦ ﺟﺎﺀ ﻋﻠﻰ ﻏﲑ ﻭﻻﺋﻬﻢ ‪ ،‬ﻭﻟﻮ ﻇﻬﺮ ﻣﻨﻪ ﻣﺎ‬
‫ﻇﻬﺮ ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﻋﻨﻪ ﻣﺎ ﺍﺷﺘﻬﺮ ‪ ،‬ﻭﺇﻥ ﻭﺍﻓﻖ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻋﻤﻞ ﺑﺎﻟﻜﺘﺎﺏ ‪ ،‬ﻭﻻ ﻧﻌﺎﺩﻳﻪ ﻭﻻ‬
‫ﻧﻨﻜﺮ ﻋﻠﻴﻪ ﻭﻻ ﳔﻄﺌﻪ ؛ ﻷﻥ ﺍﻟﻄﺮﻕ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺪﺩ ﺃﻧﻔﺎﺱ ﺍﳋﻼﺋﻖ (( ‪.‬‬
‫))ﺍﻟﻌ‪‬ﻠـﻢ ﺍﻟﻨ‪‬ﱪﺍﺱ ﰲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﻨﻬ ِﺞ ﺍﻟﺴﺎﺩﺓ ﺍﻷَﻛﻴﺎﺱ(( ﻟﻠﺴﻴﺪ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﻋﻠﻮﻱ ﺍﻟﻌﻄﺎﺱ ﺹ‪. ٢٦‬‬
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 ‫اﻹهﺪاء‪..‬‬
‫ﺏ ﺍﻟﺪﻋﻮ ِﺓ‪..‬‬ ‫ﺇﱃ ﺷﺒﺎ ِ‬
‫ﺃﻣ ِﻞ ﺍﳌﺴﺘﻘﺒ ِﻞ‪..‬‬
‫‪‬ﺣ ‪‬ﻤﹶﻠ ِﺔ ﺍﻟﺮﺍﻳ ِﺔ ﺑﺜﻮﺍﺑﺘﻬﺎ ﺍﶈﻠﻴ ِﺔ ﻭﺍﻟﻌﺎﻟـﻤﻴ ِﺔ‪..‬‬
‫ﺃﺣﻔﺎ ِﺩ ﺍﻹﻣﺎ ِﻡ ﺍﳌﻬﺎﺟ ِﺮ‪..‬‬
‫ﻉ ﺍﻷﺳﺘﺎ ِﺫ ﺍﻷﻋﻈ ِﻢ ‪ ،‬ﺍﻟﻔﻘﻴ ِﻪ ﺍﳌ ﹶﻘ ‪‬ﺪ ِﻡ‪..‬‬ ‫ﻭﺃﺗﺒﺎ ِ‬
‫ﻭﺇﱃ ﻛﺎﻓﱠ ِﺔ ﻣﻨﺴﻮﺑﻴﻬِﻢ ﻭﳏﺒ‪‬ﻴﻬﻢ ﰲ ﺍﻟﻌﺎﻟـﻢ ﻛﻠﱢﻪ‪..‬‬
‫ﺇﻟﻴﻜﻢ ﻫ ِﺬ ِﻩ )) ﺍﻷﺑﻨﻴ ﹶﺔ ﺍﻟﻔﻜﺮﻳ ﹶﺔ ((‪..‬‬

‫ﺍﳌﺆﻟﻒ‬

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 ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﻋﺎﺻﻢ ﻣﻦ ﻳﺸﺎﺀ ﻋﻦ ﺍﻟﻔﱳ ﺍﳌﺎﺣﻘﺔ‪ ،‬ﻭﺍﻟﺒﻼﻳﺎ ﺍﻟﺴﺎﺣﻘﺔ‪ ،‬ﻟﻪ ﺍﻷﻣﺮ‬
‫ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ‪ ،‬ﻭﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻨﺼﺮ ﺍﻟﻠﹼﻪ‪ ،‬ﻳﻨﺼﺮ ﻣﻦ ﻳﺸﺎﺀ‪،‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﺣﺒﻴﺒﻨﺎ ﺍﻟﻘﺪﻭﺓ ﺍﳊﺴﻨﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﺻﻼ ﹰﺓ ﻭﺳﻼﻣﹰﺎ ﺩﺍﺋﻤﲔ ﻣﺘﻼﺯﻣﲔ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﻭﺑﻌ ‪‬ﺪ ؛ ﻓﺘﺄﻣﻞ ﻣﻌﻲ ﺃﻳﻬﺎ ﺍﻟﺮﺍﻏﺐ ﰲ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﻭﻓﻬﻢ ﻗﺎﻋﺪ‪‬ﻢ ﺍﻟﺜﺎﺑﺘﺔ‬
‫ﺍﳌﺘﻮﺍﺭﺛﺔ ﻋﱪ ﺗﺴﻠﺴﻞ ﺩﻋﻮ‪‬ﻢ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﻭﺍﺩﻱ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻭﻣﺎ ﺗﻔﺮﻉ ﻣﻦ‬
‫ﻣﺪﺍﺭﺳﻬﺎ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﻣﻦ ﺭﺟﺎﳍﺎ ﺍﻷﺋﻤﺔ ﺍﻟﺰﻫﺎﺩ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎﺩ‪ ،‬ﺇﱃﻛﺎﻓﺔ ﺍﻟﻨﻮﺍﺣﻲ ﻭﺍﻟﺒﻼﺩ‪،‬‬
‫ﺗﺄﻣﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﺃﺣﺪ ﺳﻠﻔﻨﺎ ﺍ‪‬ﻤﻊ ﻋﻠﻰ ﺳﻼﻣﺔ ﻣﻨﻬﺠﻬﻢ‪ ،‬ﻭﺍﻟـﻤﻤﺜﻞ‬
‫ﻟﻄﺮﻳﻘﻬﻢ‪ ،‬ﻭﺍﻟـﻤﻨﺎﻓﺢ ﻋﻦ ﺷﺮﻓﻬﻢ ﻭﺣﺮﻣﺘﻬﻢ‪ ،‬ﺣﻮﻝ ﻣﺎ ﻳﻘﻊ ﻓﻴﻪ ﺑﻌﺾ ﺷﻮﺍﺫ‬
‫ﺍﳌﻨﺘﺴﺒﲔ ﻟـﻤﺪﺭﺳﺔ ﺍﻟﺴﻠﻒ ﺑﺎﻟﻨﺴﺐ)‪: (١‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﻴﺪ ﺍﻟﻔﺎﺿﻞ )) ﻓﻼﻥ (( ﺗﺒﻠﻐﲏ ﻋﻨﻪ ﺃﺧﺒﺎ ‪‬ﺭ ﻻ ﺃﺳﺘﺤﺴﻨﻬﺎ ﻣﻨﻪ ﻭﻻ ﺃﺭﺿﺎﻫﺎ‬
‫ﺖ ﺃﻇﻦ ﺃ‪‬ﺎ ﺗﻈﻬﺮ ﻣﻨﻪ‪ ،‬ﻭﻫﻲ ﻣﺴﺎﻋﺪﹲﺓ ﻟﻠـﻤﺘﻈﺎﻫﺮﻳﻦ ﺑﺎﻟﺒﺪﻋﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﻟﻪ ﻭﻻ ﻛﻨ ‪‬‬
‫ﺐ ﺍﻟﻮﻟﺪﺍﻥ‪ ،‬ﻭﻣﺎ ﻛﻨﺖ ﺃﺣﺴﺐ‬ ‫ﺐ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﺃﺣﻮﺍﻟﻪ ‪‬ﺗﺸِﻴ ‪‬‬
‫ﺫﻟﻚ ﺑﻌﺠﻴ ٍ‬
‫ﺫﻟﻚ ﺍﻟﻘﻠﺐ ﺍﻟﺴﻠﻴﻢ ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺃﻥ ﻳﻨﺨﺪﻉ ﺑﺄﻗﺎﻭﻳﻞ ﻭﺃﺿﺎﻟﻴﻞ ﻣﻦ ﻋﺪﻟﻮﺍ‬

‫)‪ (١‬ﻣﻦ ﻣﻜﺎﺗﺒﺔ ﺃﺭﺳﻠﻬﺎ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻲ ﺇﱃ ﺃﺧﻴﻪ ﺷﻴﺦ ﻭﻫﻮ ﲜﺎﻭﺓ ﺿﻤﻨﻬﺎ‬
‫ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﻭﻭﺭﺩﺕ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ )) ﺗﻨﻮﻳﺮ ﺍﻷﻏﻼﺱ (( ‪.‬‬
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‫ﻋﻦ ﺃﻗﻮﻡ ﺳﺒﻴﻞ‪ ،‬ﻭﻓﺎﺭﻗﻮﺍ ﺃﺷﺮﻑ ﺟﻴﻞ‪ ،‬ﻭﻟﻨﺎ ﰲ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ‬
‫ﻭﺍﻟـﻤﺘﺄﺧﺮﻳﻦ ﺃﻋﻈﻢ ﺃﺳﻮﺓ‪ ،‬ﻭﺃﺷﺮﻑ ﻗﺪﻭﺓ‪ ،‬ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻥ ﻋﻘﻴﺪ ﹶﺓ ﺃﻭﻟﺌﻚ‬
‫ﺍﻟﺴﻠﻒ ﺯﺍﺋﻐﺔ ؛ ﻓﻘﺪ ﺃﺧﻄﺄ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻠﹼﻪ ﺍﳊﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ‪.‬‬
‫ﺖ ‪‬ﻭ ِﺩ ‪‬ﺩﺕ‪ ‬ﺃﻥ ﻻ ﺃﻛﺘﺐ ﻫﺬﺍ ﺍﳋﻄﺎﺏ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ؛ ﻭﻟﻜ ‪‬ﻦ‬ ‫ﻭﻗﺪ ﻛﻨ ‪‬‬
‫ﻕ ﰲ ﻫﺬﺍ ﺍﻟﺸﺎﻥ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻠﹶﻘﺎﻟِﻖ ﻭﺍﳍﺬﻳﺎﻥ‪ ،‬ﺑﲔ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪،‬‬
‫ﳋ ‪‬ﺮ ِ‬
‫ﻉﺍﹶ‬
‫ﺍﺗﺴﺎ ‪‬‬
‫ﺕ ﺍﻟﻌ‪‬ﺼﺎ‪‬ﺑ ِﺔ ﺍﻟ ‪‬ﻌﹶﻠ ِﻮﻳ‪‬ﺔ‪ ،‬ﻭﺍﻟﻠﹼ ‪‬ﻪ ﻳ‪‬ﻬﺪﻱ‬
‫ﺃﺛﺎﺭ ﻣﲏ ﺍﻟﻐﲑﺓ ﺍﻟﻘﻮﻳﺔ‪ ،‬ﻋﻠﻰ ﺳﻮ ِﺭ ﻣﻘﺎﻣﺎ ِ‬
‫ﻉ ﺇﱃ ﻃﺮﻳﻘﺔ ﺃﺳﻼﻓﻬﻢ‪ ،‬ﻭﳛﻔﻈﻬﻢ ﻣﻦ ﺍﻟﺘﻈﺎﻫﺮ ﲞﻼﻓﻬﻢ ‪.‬‬ ‫ﺍﻟﻔﺮﻭ ‪‬‬
‫ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻘﻠﺐ ﺍﶈﻤﺪﻱ ﻳﺴﻮﺅﻩ ﺍﻟﻮﻗﻮﻉ ﰲ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻣﻦ ﻏﲑ ﺑﺎﺑﻪ‪ ،‬ﻭﻫﺬﻩ ﺑﻌﺾ ﺇﺷﺎﺭ ٍﺓ ﹶﺫ ﱢﻛﺮ‪‬ﻭﺍ ‪‬ﺎ )) ﻓﻼ ﹶﻥ ﺑ ‪‬ﻦ ﻓﻼﻥ (( ﰲ ﺧ‪ ‬ﹾﻔ‪‬ﻴ ٍﺔ ﻟﻌﻞ‬
‫ﻳﺘﺬﻛﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫ﺕ ﺣﺎﱄ ﻭﺃﻧﻐﺼﺖ ﻋﻠ ‪‬ﻲ ﻋﻴﺸﻲ‪ ،‬ﻓﺈﱐ ﻻ ﺃﺣﺐ ﻹﺧﻮﺍﱐ‬ ‫ﻭﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﳑﺎ ﹶﻛ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺍﻟﻌﻠﻮﻳﲔ ؛ ﺇﻻ ﺳﻠﻮﻙ ﺳﺒﻴﻞ ﺃﺳﻼﻓﻬﻢ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺗﻘﻠﻴﺪﻫﻢ ﻓﻴﻤﺎ ﺑﻠﻐﻬﻢ ﻋﻨﻬﻢ ﻣﻦ‬
‫ﻋﻠﻮﻡ ﻭﺃﻋﻤﺎﻝ ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻓﺈ‪‬ﻢ ‪ -‬ﻛﻤﺎ ﻳﻌﻠـﻢ ﺍﻟﻠﹼﻪ ‪ -‬ﺣﺰﺏ ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻭﺧﻠﻔﺎﺀ ﺧﲑ‬
‫ﺍﻟﻌﺒﺎﺩ ‪ .‬ﻓﻜﻦ ﻳﺎ ﺃﺧﻲ ﻋﻠﻰ ﺣﺬﺭ ﻣﻦ ﳎﺎﻟﺴﺔ ﺍﳌﺘﻈﺎﻫﺮﻳﻦ‪ ،‬ﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳌﺸﲔ‪ ،‬ﻭﻻ‬
‫ﻳﻘﺮﻉ ﲰﻌﻚ ﻣﻦ ﺫﻟﻚ ﺍﳉﻬﻞ ﻛﻠـﻤ ﹲﺔ ‪‬ﺗ ﹶﻔ ‪‬ﻮﻫ‪‬ﻮﺍ ‪‬ﺎ ﰲ ﳏﺎﻭﺭﺍ‪‬ﻢ‪ ،‬ﺃﻭ ‪‬ﺩ ‪‬ﻭﻧ‪‬ﻮﻫﺎ ﰲ‬
‫ﻣﻜﺎﺗﺒﺎ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﺩﺍ َﺀ ﺍﻟﺒﺪﻋﺔ ﺩﺍ ٌﺀ ﻣﻌﻀ ﹲﻞ ﻻ ﻳﻜﺎﺩ ﻳﻨﺠﺢ ﻓﻴﻪ ﺩﻭﺍ‪ ،‬ﻭﺃﻗﻮﻯ ﻣﺎ ‪‬ﺩﺗِﻪ ﻣﻦ‬
‫ﺿﻠﱠﻪ‪ ‬ﺍﻟﻠﹼ ‪‬ﻪ ﻋﻠﻰ‬
‫ﺨ ﹶﺬ ِﺇ ﹶﳍﻪ‪ ‬ﻫ‪‬ﻮﺍﻩ‪ ‬ﻭﹶﺃ ‪‬‬
‫ﺖ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ ‪‬‬
‫ﺍﳍﻮﻯ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ ‪} :‬ﹶﺃﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫ﻋِﻠـﻢ{‪..‬ﺇﱁ ﺍﳌﻜﺎﺗﺒﺔ ‪.‬‬

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‫ﻭﲟﺜﻞ ﻫﺬﻩ ﺍﳌﻜﺎﺗﺒﺔ ﻭﺷﺒﻬﻬﺎ ﺗﺘﻀ ‪‬ﺢ ﻏﲑ ﹸﺓ ﺍﻟﺸﻴﻮﺥ ﻣﻦ ﺑﲏ ﻋﻠﻮﻱ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﻢ‬
‫ﻭﺃﺣﻔﺎﺩﻫﻢ ﺇﺫﺍ ﻫﻢ ﺭﻏﺒﻮﺍ ﰲ ﺍﺳﺘﺘﺒﺎﻉ ﻛﻞ ﻧﺎﻋﻖ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﺴﻨﻮﺍ ﻣﺎ ﻟـﻢ‬
‫ﻳﺴﺘﺤﺴﻨﻪ ﺃﺋﻤﺘﻬﻢ ﻭﺭﺟﺎﳍﻢ‪ ،‬ﻭﳒﺪ ﺃﻥ ﻫﻮﻻﺀ ﺍﻟﺸﻴﻮﺥ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺮﺣﻠﺔ‬
‫ﻳﻠﺰﻣﻮﻥ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻷﺣﻔﺎﺩ ﺑﺎﺗﺒﺎﻉ ﺭﺟﺎﻝ ﻣﺪﺭﺳﺘﻬﻢ ﺍﳌﺘﻔﺮﺩﺓ‪ ،‬ﻣﺪﺭﺳﺔ ﺍﻹﻣﺎﻡ‬
‫ﺍﳌﻬﺎﺟﺮ ﻭﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﳛﺬﺭﻭ‪‬ﻢ ﻣﻦ ﻣﻐﺒﺔ ﺍﻻﺳﺘﺘﺒﺎﻉ ﻭﺍﻻﻧﺼﻴﺎﻉ ﻟﻠﻀﺪ ﺃﻭ‬
‫ﺍﳌﺨﺎﻟﻒ ﺣﺮﺻﹰﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﳌﻌﺘﻘﺪ ﻭﻣﺘﺎﻧﺔ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﺻﺪﻕ‬
‫ﻉ ﺍﻷﻋﻈﻢ ﺣﺎﻣﻞ ﺭﺍﻳﺔ ﺍﻷﺧﻼﻕ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺍﻟﻘﺎﺋﻞ ﻷﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ‬ ‫ﺍﻻﻗﺘﻔﺎﺀ ﻟﻠـﻤﺘﺒﻮ ِ‬
‫ﺍﻟﻐﺎﺭﻗﲔ ﰲ ﺃﺫﺍﻩ ﻭﻣﻀﺎﻳﻘﺘﻪ ﻭﻣﻨﺎﺯﻋﺘﻪ ﻳﻮﻡ ﻗﺪﺭ ﻋﻠﻴﻬﻢ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ‪ِ)) :‬ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ‬
‫ﻓﹶﺄ‪‬ﻧﺘ‪‬ﻢ‪ ‬ﺍﻟﻄﱡﻠﹶﻘﺎ ُﺀ (( ‪.‬‬
‫ﻟﻘﺪ ﲪﻠﺖ ﻣﺪﺭﺳﺔ ﺍﳌﻬﺎﺟﺮ ﻭﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﺴﻘﺎﻑ ﻭﺍﻟـﻤﺤﻀﺎﺭ ﻭﺍﻟﻌﻴﺪﺭﻭﺱ‬
‫ﻭﺍﳊﺪﺍﺩ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋﺎﻟـﻤﻴ ﹶﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺇﻣﺎﻣﺔ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ‬
‫ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ ،‬ﺑﻌﻴﺪ ﹰﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺘﻌﺼﺐ ﺍﳌﻘﻴﺖ‪ ،‬ﺩﺍﻋﻴ ﹰﺔ‬
‫ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟـﻤﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﺗﺎﺭﻛ ﹰﺔ ﺟﻴﻔﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻨﺎﺻﺒﻬﺎ‬
‫ﲔ‬
‫ﻭﻣﺮﺍﺗﺒﻬﺎ ﺍﻟﱵ ﻳﺘﻨﺎﺯﻉ ﻋﻠﻴﻬﺎ ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ ﺩﻭﻥ ﺃﺳﻒ ﻋﻠﻴﻬﺎ ﺃﻭ ‪‬ﺗ ﹶﻄﻠﱡ ٍﻊ ﻣ‪‬ﻬ ٍ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﺃﻥ ﺟﺎﺀﺕ ﺇﻟﻴﻬﻢ ﺻﺎﻏﺮ ﹰﺓ ﺭﺍﻏﻤ ﹰﺔ‪ ،‬ﻓﻌﺎﺷﻮﺍ ﺳﻌﺪﺍﺀ ‪ ،‬ﻭﻣﺎﺗﻮﺍ ﺳﻌﺪﺍﺀ‪،‬‬
‫ﻭﺗﺮﻛﻮﺍ ﻟـﻤﻦ ﺑﻌﺪﻫﻢ ﳏﺠ ﹰﺔ ﺑﻴﻀﺎﺀ ‪ ،‬ﻟﻴﻠﹸﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ‪ ،‬ﻣﻦ ﺭﻛﺒﻬﺎ ﳒﺎ ‪ ،‬ﻭﻣﻦ‬
‫ﲣﻠﻒ ﻋﻨﻬﺎ ‪‬ﻫﻠﹶﻚ ‪.‬‬
‫ﻓﻬﻞ ﻣﻦ ﻣﺴﺘﺒﺼﺮ؟ ﻭﻻ ﺑﻼﻍ ﺇﻻ ﺑﺎﻟﻠﹼﻪ‪..‬‬
‫ﺍﳌﺆﻟﻒ‬

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 ‫ﺕ ﻭﺍﻟﻌ‪‬ﺎﻟـﻢ‬
‫ﻀ ‪‬ﺮ ‪‬ﻣ ‪‬ﻮ ‪‬‬
‫ﻱ ‪‬ﲝ ‪‬‬
‫‪‬ﻣ‪‬ﻨ ‪‬ﻬﺞ‪ ‬ﺍﻟﺴ‪‬ﺎ ‪‬ﺩ ِﺓ ﺑ‪‬ﲏ ‪‬ﻋﹶﻠ ِﻮ ‪‬‬
‫ﺍِﻋﻠـﻢ ﺃﻳﻬﺎ ﺍﻟﺮﺍﻏﺐ ﰲ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺃﻫﻠﻪ ﺃﻥ ﻛﻞ ﻣﻦ ﺍﻧﻄﻮﻯ ﻣﻦ ﺍﻟﺴﺎﺩﺓ‬
‫ﺑﲏ ﻋﻠﻮﻱ ﻭﻣﻨﺴﻮﺑﻴﻬﻢ ﲢﺖ ﺭﺍﻳﺔ ﻣﺪﺭﺳﺘﻬﻢ ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠـﻢ ﻋﻠـﻢ ﺍﻟﻴﻘﲔ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﳍﺎ ﺛﻮﺍﺑﺘﻬﺎ ﻭﻣﺒﺎﺩﺋﻬﺎ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻤﻴﺰﺓ ﳍﺎ ﻋﻦ ﻛﺎﻓﺔ ﺍﳌﻨﺎﻫﺞ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺍﻟـﻤﻘﺼﻮﺩ ﺑﺎﻟـﻤﺒﺎﺩﺉ ﺍﻟﻔﻜﺮﻳﺔ ﺛﻮﺍﺑﺖ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺭﲰﻬﺎ ﺭﺟﺎﳍﺎ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﺍﻟﺴﻼﻣﺔ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪.‬‬
‫ﻭﻛﻤﺎ ﺗﺴﺘﻨﺪ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻌﺮﻗﻴﺔ ﻭﺗﺮﺗﻘﻲ ﰲ ﺗﺴﻠﺴﻠﻬﺎ ﺇﱃ ﺍﻷﺏ ﺍﻷﻭﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ؛ ﻓﺈﻥ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺃﻳﻀﺎ ﺗﺴﺘﻨﺪ ﻭﺗﺘﺮﻗﻰ ﰲ ﺗﺴﻠﺴﻠﻬﺎ ﺇﱃ‬
‫ﻣﺼﺪﺭﻫﺎ ﺍﻷﻭﻝ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻭﺍﺿ ‪‬ﻊ ﻫﺬﻩ‬
‫ﺍﳌﺒﺎﺩﺉ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺮﻳﻀﻲ ﺍﺑﻦ ﺍﻹﻣﺎﻡ‬
‫ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﺑﻦ ﺍﻹﻣﺎﻡ‬
‫ﺍﳊﺴﲔ ﺍﻟﺴﺒﻂ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺑﻨﺖ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ )‪ ،(١‬ﻭﻣﺮﺳ ‪‬ﺦ ﻣﺪﺭﺳﺘﻬﺎ ﻭﻭﺟﻬﺘﻬﺎ ﺍﻟﻌﺎﻟـﻤﻴﺔ‬
‫ﻭﺍﻟـﻤﺤﻠﻴﺔ ﺍﻹﻣﺎﻡ ﻭﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﺎﻋﻠﻮﻱ ﻛﻤﺎ‬
‫ﺳﻴﺄﰐ ﰲ ﻻﺣﻖ ﺇﻳﻀﺎﺣﺎﺕ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪.‬‬

‫)‪ (١‬ﺭﺍﺟﻊ ﻣﺸﺠﺮﺍﺕ ﺍﻷﻧﺴﺎﺏ ﻭﺗﺮﺍﺟﻢ ﺁﻝ ﺍﻟﺒﻴﺖ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺻﺤﺔ ﺗﺴﻠﺴﻞ ﻫﺬﺍ‬
‫ﺍﻟﻨﺴﺐ ﺍﻟﺒﺎﺫﺥ ﻭﺗﺮﺍﺟﻢ ﻫﻮﻻﺀ ﺍﻷﺋﻤﺔ ﺍﻟﻜﺮﺍﻡ ‪.‬‬
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‫ﳐﻄﻂ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﻔﻜﺮﻱ ﻷﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‬

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 ‫ﺕ ﺍﻟ ِﻔ ﹾﻜ ِﺮﻳ‪‬ﺔ‬
‫ﺤﻮ‪‬ﻻ ‪‬‬
‫ِﺍ‪‬ﻧﺘِﻘﺎﻝﹸ ﺍﻹﻣﺎ ِﻡ ﺍﳌﻬﺎ ِﺟ ِﺮ ﻭﺍﻟ‪‬ﺘ ‪‬‬
‫ﳚﻤﻊ ﺍﻟﺆﺭﺧﻮﻥ ﻋﻠﻰ ﺇﻃﻼﻕ ﻟﻘﺐ ﺍﳌﻬﺎﺟﺮ ﻋﻠﻰ ﺷﺨﺼﻴﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ‬
‫ﻋﻴﺴﻰ ﻣﻨﺬ ﺍﻧﺘﻘﺎﻟﻪ ﻣﻦ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﺇﱃ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻭﻛﻤﺎ ﺍﺧﺘﺺ ﺍﻹﻣﺎﻡ‬
‫ﺍﳌﻬﺎﺟﺮ ﻭﺗﻔﺮﺩ ‪‬ﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ ﺑﺮﻏﻢ ﻛﺜﺮﺓ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻦ ﻣﻮﺍﻃﻦ‬
‫ﺍﻟﻔﱳ ﻭﻋﻮﺍﺻﻢ ﺍﳊﺮﻛﺔ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﺑﲏ ﻋﻤﻮﻣﺘﻪ ﻓﺈﻧﻪ ﺃﻳﻀﺎ ﺗﻔﺮ‪‬ﺩ‬
‫ﻑ ﻋﺮﻓﻬﺎ ﺍﻟﻌﺎﻟـﻢ ﻛﻠﻪ‪ ،‬ﻭﺑﻠﻐﺖ‬‫ﺕ ﺃﺑﻌﺎ ٍﺩ ﻭﺃﻫﺪﺍ ٍ‬
‫ﺖ ﻭﻣﺪﺭﺳ ٍﺔ ﻧﺒﻮﻳ ٍﺔ ﺫﺍ ِ‬
‫ﲟﻨﻬ ٍﺞ ﺛﺎﺑ ٍ‬
‫ﺐ ﺃﻭ‬
‫ﺐ ﺃﻭ ﻧِﺴﺒ ٍﺔ ﺃﻭ ﻣﺬﻫ ٍ‬
‫ﻱ ﻟﻘ ٍ‬
‫ﺩﻋﻮﺓ ﺭﺟﺎﳍﺎ ﺇﱃ ﺃﺻﻘﺎﻉ ﺍﳌﻌﻤﻮﺭﺓ ﳎﺮﺩ ﹰﺓ ﻋﻦ ﺃ ‪‬‬
‫ﻓﻜﺮ ٍﺓ ﺃﺧﺮﻯ ﻏ ِﲑ ﻟﻘﺒﻬﺎ ﻭﻧﺴﺒﺘﻬﺎ ﻭﻣﺬﻫﺒﻬﺎ ﻭﻓﻜﺮ‪‬ﺎ ﺍﻟﱵ ﺃﹸﻧﺸﺌﺖ ﰲ ﺣﻀﺮﻣﻮﺕ‬
‫ﺃﻭ ﺍﻧﺘﺸﺮﺕ ﻣﻨﻬﺎ ﺑﺬﺍﺕ ﺍﳌﺴﻤﻰ ﻭﺍﻟﻨﺴﺒﺔ ﻭﺍﻟـﻤﺪﺭﺳﺔ ﰲ ﺍﻟﻌﺎﻟـﻢ ﻛﻠﻪ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺎﻃﻔﺔ ﺑﻌﺾ ﺍﳌﺆﻟﻔﲔ ﺃﻭ ﺍﳌﺆﺭﺧﲔ ﺗﻨﺴﺎﻕ ﻟﺴﺒﺐ ﺃﻭ ﺁﺧﺮ‬
‫ﺾ‬
‫ﻟﻠﺘﻀﺤﻴﺔ ﻋﱪ ﺍﻷﻗﻼﻡ ﻭﺍﻟـﻤﺆﻟﻔﺎﺕ ‪‬ﺬﻩ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻧﺎﺳﺒ ﹰﺔ ﺇﻳﺎﻫﺎ ﺃﻭ ﻧﺎﺳﺒ ﹰﺔ ﺑﻌ ‪‬‬
‫ﺭﺟﺎﳍﺎ ﺇﱃ ﻣﺬﺍﻫﺐ ﺃﺧﺮﻯ ﺫﺍﺕ ﻣﻮﻗﻊ ﰲ ﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ؛ ﻓﺈﻥ ﺷﻮﺍﻫﺪ‬
‫ﺍﻷﺣﻮﺍﻝ ﻭﻣﺆﻟﻔﺎﺕ ﺍﻟﺮﺟﺎﻝ ﻭﳕﺎﺫﺟﻬﻢ ﺍﳊﻴﺔ ﻭﻣﺪﺭﺳﺘﻬﻢ ﻭﻃﺮﻳﻘﺘﻬﻢ ﺍﻟﻌﺎﻟـﻤﻴﺔ‬
‫ﺗﺄﰉ ﺫﻟﻚ ﻭﺗﺮﻗﻰ ﻭﺗﺘﻌﺎﱃ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺳﻔﺎﻑ ﺍﻟﺮﺧﻴﺺ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮﺩ‪ ‬ﻩ ﰲ ﳓ ِﺮ‬
‫‪‬ﻣ‪‬ﺘ ﹶﻘ ‪‬ﻮﻟِﻴ ِﻪ ﺃ‪‬ﻳﹰﺎ ﻛﺎﻥ ﺣﺠﻢ ﻭﺍﻗﻌﻬﻢ ﺍﻟﻔﻜﺮﻱ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻲ ؛ ﻷﻥ ﺍﻻﻓﺘﺮﺍﺀ‬
‫ﺐ ﻭﻻ ﲨﺎﻋﺔﹲ‪ ،‬ﻭﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻫﻮ ﻋﺼ ‪‬ﺮ‬ ‫ﻭﺍﻟﻜﺬﺏ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺃﻣ ﹲﺔ ﻭﻻ ﻣﺬﻫ ‪‬‬
‫ﺗﺮﻭﻳ ِﺞ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻟﻠﻌﺐ ‪‬ﺎ ﰲ ﺳﺒﻴﻞ ﺧﺪﻣﺔ ﺍﳌﺼﺎﱀ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﳍﺬﺍ‬
‫ﺻﺎﺭ ‪‬ﺣ ‪‬ﻤﹶﻠﺔﹸ ﺍﻷﻗﻼﻡ ﺃﻭ ﺑﻌﻀﻬﻢ ﻳﺘﺠﺎﻭﺯﻭﻥ ﺣﺪﻭﺩ ﺍﻷﺩﺏ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﻭﺟ‪‬ﻮ ﹶﻥ‬

‫‪١٤‬‬
‫ﰲ ﻋﺎﻣﺔ ﺍﳌﺴﻠـﻤﲔ ﻣﻔﺎﻫﻴ ‪‬ﻢ ﻭﺁﺭﺍﺀﹰﺍ ﺧﺎﻃﺌ ﹰﺔ ‪‬ﺗﺒ‪‬ﻌﹰﺎ ﻟـﻤﺎ ‪‬ﺗ ‪‬ﻤﻠِﻴ ِﻪ ﺍﳌﺼﺎﱀ‬
‫ﻭﺍﻟـﻤﻮﺍﻗﻒ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﺮﻭﻳﺞ ﺍﻷﻛﺎﺫﻳﺐ ﻋﻦ ﻣﺪﺭﺳﺔ )) ﺑﲏ ﻋﻠﻮﻱ ((‬

‫ﰲ ﺣﻀﺮﻣﻮﺕ ﻭﺍﻟﻌﺎﻟـﻢ‪ ،‬ﺑﻐﺮﺽ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻫﺪﻳ ﹰﺔ ﺳﺨﻴ ﹰﺔ ﻷﻃﺮﺍﻑ‬

‫ﺍﻟﺼﺮﺍﻉ ﰲ ﺍﻟﻌﺎﻟـﻢ ‪.‬‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻌﺎﻳﺎﺕ‬ ‫((‬ ‫ﻣﺪﺭﺳﺔ ﺍﻟﺴﺎﺩﺓ ﺍﳊﺴﻴﻨﻴﲔ ﲝﻀﺮﻣﻮﺕ‬ ‫))‬ ‫ﻭﻗﺪ ﻋﺎﻧﺖ‬
‫ﻭﺍﻟﺪﻋﺎﻳﺎﺕ ﻭﺍﳍﺠﻤﺎﺕ ﺷﻴﺌﹰﺎ ﻛﺜﲑﹰﺍ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﻐﺰﺍﺓ ﺍﻟﻌﺎﻟـﻤﻴﲔ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﶈﻠﻴﲔ‪،‬‬
‫ﺱ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﻠـﻤﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ﺳﺎﺣﺎﺕ ﺍﻟﻴﻤﻦ ﻗﺮﺑﺎﻧﹰﺎ ﻟﻌﺎﻟـﻤﻴﺔ ﺍﻟﻴﻬﻮﺩ‬‫ﻭﺿ‪‬ﺮﺑﺖ ﺭﺅﻭ ‪‬‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺮﻳﺐ ﺃﻋﻈﻢ ﺷﺎﻫﺪ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﻻ ﺯﺍﻟﺖ ﺁﺛﺎﺭ‬
‫ﻼ ﻟﻠﻌﲔ ﺣﱴ ﺍﻟﻴﻮﻡ ‪.‬‬
‫ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﳌﻨﻈﻤﺔ ﺭﲰﻴﹰﺎ ﺷﺒﺤﹰﺎ ﻣﺎﺛ ﹰ‬
‫ﻭﻛﻤﺎ ﺍﻧﺘﻘﻞ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻫﺎﺭﺑﹰﺎ ﺑﺪﻳﻨﻪ ﻭﺃﻭﻻﺩﻩ ﻣﻦ ﺍﻟﻔﱳ)‪ (١‬ﻓﻘﺪ ﺍﻧﺘﻘﻞ‬
‫ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺃﺣﻔﺎﺩﻩ ﺇﱃ ﻛﺜ ٍﲑ ﻣﻦ ﺑﻼﺩ ﺍﻟﻌﺎﻟـﻢ ﻫﺮﻭﺑﹰﺎ ﺑﺪﻳﻨﻬﻢ ﻣﻦ ﻓﺘﻨﺔ ﺍﻹﳊﺎﺩ‬
‫ﻭﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﺍﳌﺎﺿﻲ ﺍﻟﻘﺮﻳﺐ ‪.‬‬

‫)‪ (١‬ﻛﺘﺐ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺆﺭﺥ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﺎﻃﺮﻱ ﰲ ﻛﺘﺎﺑﻪ ))ﺃﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﳊﻀﺮﻣﻲ(( ﺣﻮﻝ ﻧﺸﺄﺓ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻓﻘﺎﻝ ‪ :‬ﻧﺸﺄ ﺍﳌﻬﺎﺟﺮ ﺑﲔ ﺁﺑﺎﺋﻪ ﻭﺃﻋﻤﺎﻣﻪ ﻣﻦ ﺃﺋﻤﺔ‬
‫ﻭﻧﻘﺒﺎﺀ ﻭﻋﻠـﻤﺎﺀ ﰲ ﺑﻴﺌﺔ ﺗﺰﺧﺮ ﺑﺎﻟﻌﻠـﻢ ﻭﺍﻟﻨﺒﻞ ﻭﺍﻟﻔﻀﻞ ‪ ،‬ﻭﰲ ﺑﻠﺪ ﲤﻮﺝ ﺑﻜﺒﺎﺭ ﺍﻟﻌﻠـﻤﺎﺀ‪،‬‬
‫ﻓﺪﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﻭﺗﺜﻘﻒ ﺑﺜﻘﺎﻓﺔ ﺃﻫﻞ ﺫﺍﻙ ﺍﻟﻌﺼﺮ ‪ ،‬ﻭﻗﺪ‬
‫ﺃﲨﻊ ﺍﳌﺆﺭﺧﻮﻥ ﻋﻠﻰ ﺗﻘﺎﻩ ﻭﺻﻼﺣﻪ ‪ .‬ﻋﻦ )) ﺃﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ (( ﺑﺎﺧﺘﺼﺎﺭ ‪.‬‬
‫ﻭﲰﻲ ﺑﺎﻟـﻤﻬﺎﺟﺮ ﻷﻧﻪ ﻫﺎﺟﺮ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺳﻨﺔ ‪ ٣١٧‬ﻭﻭﺻﻞ ﺣﻀﺮﻣﻮﺕ ﻣﺎﺭﺍ‬
‫ﺑﺎﳊﺠﺎﺯ ﺳﻨﺔ ‪ ٣١٨‬ﻋﻠﻰ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﻭﺑﺮﻓﻘﺘﻪ ﺑﻌﺾ ﻣﻮﺍﻟﻴﻪ ﻭﺑﻨﻮ ﻋﻤﻮﻣﺘﻪ ﻛﺠﺪ‬
‫‪١٥‬‬
‫ﻭﻣﻦ ﺣﻴﺜـﻤﺎ ﻧﺰﻟﻮﺍ ﺃﻗﺎﻣﻮﺍ ﻗﻮﺍﻋﺪ ﻣﺪﺭﺳﺘﻬﻢ ﺍﻟﻌﺎﻟـﻤﻴﺔ ﺷﺎﳐ ﹰﺔ ﻋﺎﻟﻴ ﹰﺔ ﻻ ﻳﻨﺘﺴﺒﻮﻥ‬
‫ﺏ ﻭﻻ ﲨﺎﻋ ٍﺔ ﻭﻻ ﻣﺆﺳﺴﺔٍ‪ ،‬ﻭﺇﳕﺎ ﻧﺴﺒﺘﻬﻢ ﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫ﻟﻨﻈﺎ ٍﻡ ﻭﻻ ﺣﺰ ٍ‬
‫ﺠ ‪‬ﺮ ٍﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ٍﺔ‬
‫ﺸ‪‬‬
‫ﻭﻟـﻤﻨﻬﺠﻬﻢ ﺍﻟﺮﺍﺳﺦ ﰲ ﲣﻮﻡ ﺍﻷﺭﺽ‪ } ،‬ﻭ ‪‬ﻣﹶﺜﻞﹸ ﻛﹶﻠـﻤ ٍﺔ ﹶﻃ‪‬ﻴ‪‬ﺒ ٍﺔ ﻛ ‪‬‬
‫ﲔ ﺑﺈِﺫ ِﻥ ‪‬ﺭﺑ‪‬ﻬﺎ { ‪.‬‬‫ﺖ ﻭﹶﻓ ‪‬ﺮﻋ‪‬ﻬﺎ ﰲ ﺍﻟﺴ‪‬ﻤﺎ ِﺀ ‪‬ﺗ ‪‬ﺆﺗِﻲ ﺃﹸﻛﹸﻠﹶﻬﺎ ﹸﻛ ﱠﻞ ﺣ ٍ‬
‫ﺃﺻﻠﹸﻬﺎ ﺛﺎِﺑ ‪‬‬

‫ﺍﻷﻫﺎﺩﻟﺔ ﻭﺟﺪ ﺁﻝ ﺍﻟﻘﺪﳝﻲ ﻣﺘﺠﻬﲔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﺎﻡ ؛ ﻷﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ‬

‫ﻣﻜﺔ ﻭﺍﻟـﻤﺪﻳﻨﺔ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻧﺖ ﻣﻀﻄﺮﺑﺔ ﺍﻷﻣﻦ ﺁﻧﺬﺍﻙ ‪ ،‬ﻭﻣﻜﺚ ﺑﺎﻟـﻤﺪﻳﻨﺔ‬
‫ﺣﱴ ﻣﻮﺳﻢ ﺍﳊﺞ ﻓﺤﺞ ﻭﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻗﺪ ﻧﺰﻋﻪ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﺃﺧﺬﻭﻩ ﻣﻌﻬﻢ‪ ،‬ﻭﰲ‬
‫ﺍﳊﺞ ﺍﻟﺘﻘﻰ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﲜﻤﻠﺔ ﻣﻦ )) ﺁﻝ ﺣﻀﺮﻣﻮﺕ ((ﻓﺰﻳﻨﻮﺍ ﻟﻪ ﺍﻟﺴﻔﺮ ﺇﻟﻴﻬﻢ‪،‬‬
‫ﻓﺎﲡﻪ ﺑﻌﺪ ﺍﳊﺞ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺍﺧﺘﺎﺭ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺑﻦ‬
‫ﻋﻠﻮﻱ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺿﻤﺤﺎﻡ ﺑﻦ ﻋﻮﻑ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﺍﻟﱰﻭﻝ ﰲ ﻭﺍﺩﻱ‬
‫ﺳﻬﺎﻡ ﻛﻤﺎ ﺍﺧﺘﺎﺭ ﺍﻟﺴﻴﺪ ﺍﻟﻘﺪﳝﻲ ﺟﺪ ﺁﻝ ﺍﻟﻘﺪﱘ ﺍﻟﱰﻭﻝ ﰲ ﻭﺍﺩﻱ ﺳ‪‬ﺮﺩ‪‬ﺩ ‪ ،‬ﻭﻭﺍﺻﻞ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺭﺣﻠﺘﻪ ﺇﱃ ﻭﺍﺩﻱ ﺩﻭﻋﻦ ﻓﱰﻝ ﰲ )) ﺍﳉﺒﻴﻞ (( ﺛـﻢ ﺍﻧﺘﻘﻞ ﺇﱃ‬
‫))ﺍﳍﺠﺮﻳﻦ(( ﻭﺑﺮﺯ ﻫﻨﺎﻙ ﻋ‪‬ﻠـﻤﹰﺎ ﻣﺼﻠﺤﹰﺎ ‪ ،‬ﻭﺃﺧﺬ ﻳﻨﺎﻇﺮ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﻳﻮﻃﻦ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺘﻔﺎﻫﻢ ﺑﺎﻟﻌﻠـﻢ ﻭﺍﳊﺠﺔ ‪ ،‬ﺣﱴ ﺃﺻﻠﺢ ﺍﻟﻠﹼﻪ ﺑﻪ ﺍﻟﻔﺮﻳﻘﲔ ﻭﺳﺎﺭﻭﺍ‬
‫ﲢﺖ ﻇﻠﻪ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺇﱃ ))ﺍﳊﺴﻴﺴﺔ(( ﻭ‪‬ﺎ ﺃﻗﺎﻡ ﺑﻘﻴﺔ ﺣﻴﺎﺗﻪ ﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻜﻠـﻤﺔ‬
‫ﻭﻣﻮﻃﺪﹰﺍ ﻣﺪﺭﺳﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻬﺎﺟﺮ‬
‫ﳎﺘﻬﺪﹰﺍ ﰲ ﺍﻷﺻﻮﻝ ﻓﺮﺟﺢ ﳊﻀﺮﻣﻮﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺴﺎﺋﺪ ‪ ،‬ﻭﺳﺎﻫﻢ ﰲ ﻧﺸﺮﻩ‪ ،‬ﺣﱴ ﻇﻬﺮ‬
‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻓﺎﺭﺗﻀﺎﻩ ﺃﺑﻨﺎﺅﻩ ﻭﺃﺣﻔﺎﺩﻩ ﻣﻦ ﺑﻌﺪﻩ ﻣﺬﻫﺒﹰﺎ ﰲ ﺍﻟﻔﺮﻭﻉ ‪ ،‬ﺗﻮﰲ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﰲ ))ﺍﳊﺴﻴ‪‬ﺴﺔ(( ﺳﻨﺔ ‪ ٣٤٥‬ﻭﺩﻓﻦ ‪‬ﺎ ‪ ،‬ﻭﻗﱪﻩ ﻣﻌﺮﻭﻑ ‪‬ﺎ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫‪١٦‬‬
 ‫‪‬ﻣ ﹾﺬ ‪‬ﻫﺐ‪ ‬ﺍﻹِﻣﺎ ِﻡ ﺍﳌﻬﺎ ِﺟ ِﺮ‬
‫ﺖ ﺁﺭﺍ ُﺀ ﺍﳌﺆﺭﺧﲔ ﰲ ﻣﺴﺄﻟﺔ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻤﻠﻪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ‬
‫ﺍِﺧﺘﻠﻔ ‪‬‬
‫ﻣﻌﻪ ﺇﺑﺎﻥ ﻭﺻﻮﻟﻪ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻭﺇﻗﺎﻣﺘﻪ ‪‬ﺎ )‪ ، (١‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻬﺎ‬
‫ﺃﻥ ﺷﺎﻫﺪ ﺍﳊﺎﻝ ﻭﻣﻮﻗﻒ ﺍﻟﻮﺍﻗﻊ ﻭﳎﺮﻳﺎﺕ ﺍﻷﺣﺪﺍﺙ ﻭﻧﺘﺎﺋﺞ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺑﲎ‬
‫ﻋﻠﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻣﺪﺭﺳﺘﻪ ﻭﻣﺪﺭﺳﺔ ﺣﻀﺮﻣﻮﺕ ﻛﻠﻬﺎ ﻣﻨﺬ ﻭﺻﻮﻟﻪ ﺧﲑ‬
‫ﺷﺎﻫﺪ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﻭﺍﻟـﻤﻨﻬﺞ ﻣﻦ ﻋﺼﺮﻩ ﺇﱃ ﻋﺼﺮ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﺇﱃ ﻣﻦ ﺟﺎﺀ‬
‫ﻣﻦ ﺑﻌﺪﻩ ﺇﱃ ﻋﺼﺮ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻌﺎﻟـﻤﻴﺔ)‪. (٢‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻬﺎﺟﺮ ﻗﺪ ﺟﺎﺀ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﳛﻤﻞ ﻣﺬﻫﺒﹰﺎ ﺑﻌﻴﻨﻪ ﻓﺎﻟﻮﺍﻗﻊ‬
‫ﻭﺍﻟـﻤﺪﺭﺳﺔ ﻭﺍﻟـﻤﻨﻬﺞ ﺍﻟﺬﻱ ﺃﺭﺳﺎﻩ ﺍﳌﻬﺎﺟﺮ ﻟﻠﻌﺎﻟـﻢ ﻛﻠﻪ ﻳﻠﺰﻡ ﺍﳌﻮﺍﻓﻖ‬
‫ﲔ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺃﺭﺳﻰ ﻣﻨﻬﺞ ﺍﻟﻨﺒﻮﺓ ﺍﶈﻤﺪﻳﺔ‪،‬‬
‫ﻭﺍﻟـﻤﺨﺎﻟﻒ ﺃﻥ ﻳﺪﺭﻙ ﺑﻴﻘ ٍ‬

‫)‪ (١‬ﻟـﻢ ﻧﺘﻌﺮﺽ ﻫﻨﺎ ﻟﻨﻘﻞ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠـﻤﺎﺀ ﻭﺍﺧﺘﻼﻓﻬﻢ ؛ ﻷﻧﻨﺎ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ‬
‫ﲡﺎﻭﺯ ﺍﳌﻨﺎﺯﻋﺎﺕ ﺍﻟﻘﻠـﻤﻴﺔ ﻭﺍﻟـﻤﻤﺎﺣﻜﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺍﻗﻊ ﻭﺗﻌﻤﻴﺪ‬
‫ﳎﺮﻳﺎﺗﻪ‪ ،‬ﻭﺑﺈﻣﻜﺎﻥ ﺍﻟﺮﺍﻏﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺣﻮﻝ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ ‪.‬‬
‫)‪ (٢‬ﻭﺿﻊ ﻓﺮﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺎﺑﻊ ﻟﺮﺑﺎﻁ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻌﺪﻥ ﲝﺜﺎ ﻣﺴﺘﻔﻴﻀﺎ ﺣﻮﻝ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻷﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺟﻬﺔ ﻭﻷﺟﻞ ﺍﻃﻼﻉ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻣﺎ ﳝﻜﻦ ﺍﻷﺧﺬ‬
‫ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﻋﻠـﻤﻴﺔ ﺫﺍﺕ ﻣﻨﺤﻰ ﺃﻛﺎﺩﳝﻲ‪ ،‬ﳓﻴﻞ ﺍﻟﻘﺎﺭﺉ ﺇﱃ‬
‫ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺃﳊﻘﻨﺎﻫﺎ ﺑﺂﺧﺮ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺔ ﲢﺖ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻔﺮﻉ ﻭﻻ‬
‫ﻓﺮﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺧﺪﻣﺔ ﺍﻟﺘﺮﺍﺙ‬ ‫ﻋﻼﻗﺔ ﳍﺎ ﲟﺎ ﻃﺮﻗﻪ ﺍﳌﺆﻟﻒ ﻫﻨﺎ‪.‬‬
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‫ﻭﺧﺪﻡ ﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﺑﻜﺘﺎﺏ ﺍﻟﻠﹼﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠـﻢ ﻣﻦ ﻣﻨﻈﻮﺭ ﻋﺎﻟـﻤﻴﺔ ﺟﺪﻩ ﺍﳌﺼﻄﻔﻰ ﺍﳌﺒﻌﻮﺙ ﻟﻠﻄﻮﺍﺋﻒ ﻛﻠﻬﺎ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻫﻮ ﻣﻔﻬﻮﻡ ﺍﻹﻣﺎﻣﺔ ﰲ )) ﻣﺪﺭﺳﺔ ﺑﲏ ﻋﻠﻮﻱ ((‪ ،‬ﻭﻟـﻢ ﻳﺜﺒﺖ ﻧﺼﹰﺎ ﻭﻻ ﻧﻘ ﹰ‬
‫ﻼ‬
‫ﺷﻔﻮﻳﹰﺎ ﻭﻻ ﺍﺳﺘﺌﻨﺎﺳﹰﺎ ﻋﺎﺋﻠﻴﹰﺎ ﺃﻥ ﺍﳌﻬﺎﺟﺮ ﺃﺑﺮﺯ ﳊﻀﺮﻣﻮﺕ ﻣﺪﺭﺳ ﹰﺔ ﻣﻌﻴﻨ ﹰﺔ ﻭﺃﺧﻔﻰ‬
‫ﰲ ﻗﻠﺒﻪ ﻟﺬﺍﺗﻪ ﺃﻭ ﻟﺒﻨﻴﻪ ﻭﺃﺣﻔﺎﺩﻩ ﻣﺪﺭﺳ ﹰﺔ ﺃﺧﺮﻯ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻘﻴﺔ ﻛﻤﺎ ﻳﻘﺎﻝ ‪،‬‬
‫ﻭﺍﻧﻘﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻣﻨﺬ ﺯﻣ ٍﻦ ﺑﻌﻴ ٍﺪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺻﺎﺭﺕ ﺣﻀﺮﻣﻮﺕ ﺑﻜﺎﻓﺔ‬
‫ﺃﺟﻨﺤﺘﻬﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻳﺴﺘﻈﻠﻮﻥ ﺑﺎﻹﻣﺎﻣﺔ)‪ (١‬ﺍﻟﻌﺎﻟـﻤﻴﺔ ﺇﻣﺎﻣﺔ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ﻭﺍﺿﻊ ﺃﺳﺲ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﻭﺇﻣﺎﻣﺔ ﺍﳌﺼﻄﻔﻰ‬
‫ﻭﻋﺎﻟـﻤﻴﺘﻪ ﺃﺑﺮﺯﻫﺎ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺑﻌِﻠـﻤﻪ ﻭ ‪‬ﻋﻤ‪‬ﻠﻪ ﻭ ‪‬ﺧﻠﹸﻘﻪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻻ ﺑﻌﺼﺒﻴﺘﻪ‬
‫ﻟـﻤﺬﻫﺒﻪ ﺇﻥ ﻛﺎﻥ ‪ -‬ﻛﻤﺎ ﻳﻘﺎﻝ ‪ -‬ﺟﺎﺀ ﲟﺬﻫﺐ ﻣﻌﲔ‪ ،‬ﻭﺳﺎﺩ ﺍﻷﻣﺎﻥ‬

‫)‪ (١‬ﺗﻌﺎﺭﻑ ﺍﳌﺆﺭﺧﻮﻥ ﻭﺍﻟـﻤﺼﻨﻔﻮﻥ ﻋﻠﻰ ﺇﻃﻼﻕ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﻻﺛﲏ ﻋﺸﺮﻱ‬
‫ﺏ ﻟﻺﻣﺎﻡ ﺟﻌﻔﺮ‬‫ﺐ ﻣﻨﺴﻮ ‪‬‬
‫ﺍﳌﻌﺮﻭﻑ ﰲ ﻛﺜ ٍﲑ ﻣﻦ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬
‫ﺍﻟﺼﺎﺩﻕ ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ‪ ،‬ﻭﳚﺮﻱ ﺑﻪ ﺍﻟﻌﻤﻞ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻐﲑﻩ ﻣﻦ‬
‫ﻑ ﻣﺪﺭﺳﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ -‬ﻭﻫﻲ ﻣﺪﺭﺳﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌﺮ‪ ‬‬
‫ﺍﳌﻘﺪﻡ‪ ،‬ﻭﺍﻟـﻤﺴﻤﺎﺓ ﺑـ)) ﻃﺮﻳﻘﺔ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ (( ‪ -‬ﺍﻹﻣﺎﻣ ﹶﺔ ﺑﺄ‪‬ﺎ ﻣﺮﺗﺒ ﹲﺔ‬
‫ﻭﻣﻘﺎ ‪‬ﻡ ﻳﺒﻠﻎ ﺇﻟﻴﻪ ﺍﻟﻮﺍﺻﻠﻮﻥ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ ﻳﻀﺎﺭﻉ ﺭﺗﺒﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻨﺪ‬
‫ﻋﻠـﻤﺎﺀ ﺍﻷﺻﻮﻝ‪ ،‬ﻓﻜﻤﺎ ﻳﻘﺎﻝ ﻟﻸﺻﻮﱄ ﺍﻟﺒﺎﺭﻉ‪ :‬ﳎﺘﻬﺪ ﻓﺈﻧﻪ ﻳﻘﺎﻝ ﻟﻠﺸﺮﻳﻒ ﺍﻟﻮﺍﺻﻞ‬
‫ﺍﻟﻌﺎﻟـﻢ ﺍﻟﻌﺎﻣﻞ‪ :‬ﺇﻣﺎﻡ‪ ،‬ﻭﻣﻦ ﺑﻠﻎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﳛﻖ ﻟﻪ ﺇﺭﺳﺎﺀ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻠـﻤﻴﺔ‬
‫ﻭﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﻔﻬﻢ ﺍﻟﺸﺮﻋﻲ ﻟﻸﺻﻮﻝ ﻭﺍﻟـﻤﺼﺎﺩﺭ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ‬
‫ﻭﻫﻲ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ‪.‬‬
‫‪١٨‬‬
‫ﻭﺍﻟﺴﻜﻮﻥ ﰲ ﺣﻀﺮﻣﻮﺕ ﻛﻠﻬﺎ ﲢﺖ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﻭﺇﻣﺎﻣﺔ ﺍﳌﻬﺎﺟﺮ ﻭﻓﻘﻪ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﲟﺎ ﻳﺘﻼﺋﻢ ﻣﻊ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻬﻞ ﻳﻜﻮﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻉ‬
‫ﺍﻟﻌﻈﻴﻢ ﺧﻄﹰﺄ ﻭﳐﺎﻟﻔﺔﹰ‪ ،‬ﻳﺎ ﻟﻠﻌﺠﺐ !‬
‫ﻒ ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ‬
‫ﻟﻘﺪ ﺻﺎﻥ ﺍﻹﻣﺎﻡ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺩﻣﺎﺀ ﺍﳌﺴﻠـﻤﲔ ﲟﻮﻗ ٍ‬
‫ﻒ ﺁﺧﺮ‪ ،‬ﻭﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺃﻳﻜﻮﻥ ﺍﻟﺘﻌﺼﺐ‬
‫ﺍﳌﻬﺎﺟﺮ ﻗﺪ ﺻﺎﻥ ﺩﻣﺎﺀ ﺍﻷﻣﺔ ﲟﻮﻗ ٍ‬
‫ﻟﻠـﻤﺬﻫﺐ ‪‬ﻣ ﹾﻠﺰِﻣﹰﺎ ﺇِﻣﺎ ِﻣ‪‬ﻴ‪‬ﺘﻪ‪ ‬ﲟﻔﻬﻮ ِﻡ ﺍﳌﺬﻫﺒﻴﲔ ﺃﻡ ﻳﻜﻮﻥ ﺍﳊﻖ ﺍﳌﺎﺛﻞ ﻟﻠﻌﻴﺎﻥ ﻳ‪‬ﻠﺰﻡ‬
‫ﺍﻻﺑﺘﻬﺎﺝ ﺑﺈﻣﺎﻣ ِﺔ ﳎﺘﻬ ٍﺪ ﻗﺎﺩ ﺍﻷﻣﺔ ﺇﱃ ﺑﺮ ﺍﻟﺴﻼﻡ ﻭﺍﻷﻣﺎﻥ ﲞﻠﻖ ﺟﺪﻩ ﻭﻣﻨﻬﺞ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ؟‬
‫ﺤﻴ‪‬ﻴﻪِ‪،‬‬
‫ﺐ ﻣﺬ ‪‬ﻫ‪‬ﺒﻪ‪ ‬ﺑﻞ ‪‬ﻧ ‪‬‬
‫ﻫﺬﻩ ﻋﺎﻟـﻤﻴﺘﻨﺎ‪ ،‬ﻭﻫﺬﻩ ﺇﻣﺎﻣﺘﻨﺎ‪ ،‬ﻭﻻ ﻧﻌﻴﺐ ﻋﻠﻰ ﻣﺘﻤﺬﻫ ٍ‬
‫ﻉ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﻨﺒﻮﺓ ‪ ..‬ﻭﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﻳﺰﺧﺮ‬ ‫ﻭﻧ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺃ ﹼﻥ ﺍﳌﺬﻫﺒﻴﺔ ﻓﺮ ‪‬‬
‫ﺑﺎﻟـﻤﺬﻫﺒﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺰﺧﺮ ﰲ ﻣﻮﺍﻗﻊ ﺃﺧﺮﻯ ﺑـ)) ﺍﻟﻼﻣﺬﻫﺒﻴﺔ (( ﺗﺒﻌﹰﺎ ﻟﻮﺍﻗﻊ‬
‫ﺍﻟﺼﺮﺍﻉ ﺍﳌﺪﺳﻮﺱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﻐﻠﻮﺑﺔ ﻋﻠﻰ ﺃﻣﺮﻫﺎ )‪. (١‬‬
‫ﺇﻥ ﺍﺭﺗﻘﺎﺀ ‪‬ﻭ ‪‬ﻋﻴِﻨﺎ ﰲ ﺗﻔﺴﲑ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻳﺴﻬﻢ ﰲ ﻣﻌﺎﳉﺔ ﺍﳉﺮﺍﺡ ﺍﻟﻨﺎﺯﻓﺔ‬
‫ﰲ ﺟﺴﺪ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺇﺳﻔﺎﻑ ﻭﻋﻴﻨﺎ ﰲ ﺗﻔﺴﲑ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻳﻌﻤﻖ‬
‫ﺍﳉﺮﺍﺡ ﻭﳝﺰﻕ ﺍﳉﺴﺪ ﺍﳌﺘﺪﺍﻋﻲ‪ ،‬ﻭﻣﺎ ﲤﻜﻦ ﺍﻟﻌﺪﻭ ﺍﻟﻌﺎﻟـﻤﻲ ﻣﻦ ﺑﺴﻂ ﻳﺪﻩ‬
‫ﻭﺍﳉﻠﺐ ﻋﻠﻴﻨﺎ ﲞﻴﻠﻪ ﻭ ‪‬ﺭ ِﺟﻠِﻪ ﺇﻻ ﻣﻦ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻭﺗﻌﻤﻴﻘﻬﺎ‪ ،‬ﻭﻣﻜﻤﻦ‬

‫‪ ،‬ﻭﻫﻲ ﺩﻋﻮﺓ‬ ‫((‬ ‫)‪ (١‬ﺍﻟﻌﺒﺎﺭﺓ ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺍﻟﺼﺮﺍﻉ ﺍﳌﺪﺳﻮﺱ ﲢﺖ ﺷﻌﺎﺭ )) ﻻ ﻣﺬﻫﺒﻴﺔ‬
‫ﻓﺎﺷﻴﺔ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﻭﺟﺎﻣﻌﺎﺗﻪ ﻭﻣﻨﺎﻫﺠﻪ ‪.‬‬
‫‪١٩‬‬
‫ﺍﻟﻌﺎﻓﻴﺔ ﰲ ﺗﻘﺎﺭﺏ ﺁﺭﺍﺋﻨﺎ ﻋﻠﻰ ﺍﻟﻘﻮﺍﺳﻢ ﺍﻟﻌﺎﻟـﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ‪ ،‬ﺍﻟﻘﻮﺍﺳﻢ‬
‫ﺍﻟﱵ ﻳﺮﺗﻘﻲ ﺇﻟﻴﻬﺎ ﻭﻋﻲ ﺍﻟﻌﻠـﻤﺎﺀ ﻗﺒﻞ ﺍﻟﺪﳘﺎﺀ‪ ،‬ﻭﻣﺎ ﻣﺼﻴﺒﺔ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﺇﻻ ﰲ‬
‫ﺗﻌﺼﺐ ﺍﻟﻌﻠـﻤﺎﺀ ﻭﺍﻧﺪﺭﺍﺝ ﻋﻘﻮﳍﻢ ﲢﺖ ﻣﻈﻼﺕ ﺍﻟﻔﱳ ‪.‬‬
‫ﻓﻬﻞ ﻣِﻦ ﺇﻣﺎ ٍﻡ ﻛﺎﻟـﻤﻬﺎﺟ ِﺮ)‪ (١‬؟ ﻭﻫﻞ ﻣﻦ ﻣﻬﺎﺟ ٍﺮ ﻛﺎﻟـﻤﺼﻄﻔﻰ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ﺇﻣﺎﻡ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺷﻔﻴﻌﻬﺎ ؟ ﺍﻟﻠﹼﻬﻢ ﻗﻨﺎ ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ‬
‫ﻭﻣﺎ ﺑﻄﻦ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺑﻌﺒﺎﺩﻙ ﻓﺘﻨ ﹰﺔ ﻓﺎﻗﺒﻀﻨﺎ ﺇﻟﻴﻚ ﻏﲑ ﻣﻔﺘﻮﻧﲔ ‪.‬‬

‫)‪ (١‬ﻗﺪ ﺗﺮﲨﻨﺎ ﻟﻺﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﰲ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﺗﺄﰐ ﺿﻤﻦ ﺳﻠﺴﻠﺘﻨﺎ ))ﺃﻋﻼﻡ ﺣﻀﺮﻣﻮﺕ‬
‫ﻭﺍﻟﻴﻤﻦ((‪ ،‬ﻭﻫﻲ ﲢﺖ ﺍﻟﻄﺒﻊ ‪.‬‬
‫‪٢٠‬‬
 ‫ﺕ‬
‫ﻀ ‪‬ﺮ ‪‬ﻣ ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬‬
‫ﻱ ِﺑ ‪‬‬
‫ﺴ‪‬ﺒ ِﺔ ﺍﻟ ِﻌ ‪‬ﺮِﻗ‪‬ﻴ ِﺔ ِﻟﺒ‪‬ﲏ ‪‬ﻋﹶﻠ ِﻮ ‪‬‬
‫ﺴ ﹸﻞ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺴ ﹾﻠ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺗﻨﺘﺴﺐ ﺑﻴﻮﺕ ﺍﻟﺴﺎﺩﺓ )) ﺑﲏ ﻋﻠﻮﻱ (( ﺍﳊﺴﻴﻨﻴﲔ ﺍﻟﻘﺎﻃﻨﲔ ﺑﻮﺍﺩﻱ ﺣﻀﺮﻣﻮﺕ‬
‫ﺍﻟﻴﻮﻡ ﻭﻣﻦ ﺗﻔﺮﻉ ﻣﻨﻬﻢ ﰲ ﺍﻟﻌﺎﻟـﻢ ﺇﱃ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺃﲪﺪ‬
‫ﺍﳌﻬﺎﺟﺮ‪ ،‬ﻭﻫﻮ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﻣﻦ ﺑﲔ ﺫﺭﻳﺔ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻱ ﺑﻘﻴﺖ‬
‫ﺫﺭﻳﺘﻪ ﻣﺘﺴﻠﺴﻠﺔ ﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﻟﻪ ﻣﻦ ﺍﻟﺬﺭﻳﺔ ﲝﻀﺮﻣﻮﺕ‬
‫ﺛﻼﺛﺔ‪ ،‬ﻭﻫﻢ ‪:‬‬
‫ﺼ ِﺮﻱ‪ ،(١) ‬ﻭ ‪‬ﺟﺪِﻳﺪ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻮ ‪‬‬
‫ﻱ‬ ‫‪‬ﺑ ‪‬‬
‫ﺼ ِﺮﻱ‪ ‬ﻭﺟﺪﻳ ‪‬ﺪ ﻓﺄﻋﻘﺒﺎ ﺫﺭﻳ ﹰﺔ ﲝﻀﺮﻣﻮﺕ ﻭﻏﲑﻫﺎ ﺗﺴﻠﺴ ﹶﻞ ﺍﻧﺘﺸﺎﺭ‪‬ﻫﺎ ﺣﱴ‬
‫ﻓﺄﻣﺎ ‪‬ﺑ ‪‬‬
‫ﺃﻭﺍﺋﻞ ﺍﳌﺌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺍﳍﺠﺮﺓ‪ ،‬ﺛـﻢ ﻟـﻢ ﻳﺒﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﺬﺭﻳﺔ ﺃﺣ ‪‬ﺪ ﻛﻤﺎ ﻫﻮ‬
‫ﺖ ﻭ ‪‬ﻣ ﹶﻘ ‪‬ﺮ ‪‬ﺭ ﰲ ﻣﺸﺠﺮﺍﺕ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻭﺗﺮﺍﲨﻬﻢ ‪.‬‬
‫‪‬ﻣﹾﺜ‪‬ﺒ ‪‬‬
‫)‪(٢‬‬
‫ﺍﻧﻘﺮﺿﻮﺍ‬ ‫ﻱ (( ‪ :‬ﺛـﻢ ﺇ ﹼﻥ ﺑﲏ ﺟﺪﻳﺪ‬ ‫ﻒ )) ﻏﹸ ‪‬ﺮ ِﺭ ﺍﻟﺒ‪‬ﻬﺎﺀ ﺍﻟ ‪‬‬
‫ﻀ ِﻮ ‪‬‬ ‫ﻛﺘﺐ ﻣﺆﻟ ‪‬‬
‫ﻛﺒﲏ ﺑﺼﺮﻱ ﻭﺁﺧﺮ ﻣﻮﺗﺎﻫﻢ ﺍﻣﺮﺃﹲﺓ ﺑﺰﺑﻴﺪ ﺍﲰﻬﺎ )) ﺟﺪﻳﺪﺓ (( ‪.‬‬

‫ﺼ ‪‬ﺮ ِﺓ ﺍﻟﱵ ﻭ‪‬ﻟﺪ ‪‬ﺎ‪ ،‬ﻭﺍﲰﻪ ﺇﲰﺎﻋﻴﻞﹸ‪ ،‬ﻭﺟﺎﺀ ﺇﱃ ﺣﻀﺮﻣﻮﺕ‬ ‫ﺼ ِﺮﻱ‪ (( ‬ﻧﺴﺒ ﹲﺔ ﻟﻠ‪‬ﺒ ‪‬‬
‫)‪ )) (١‬ﺑ ‪‬‬
‫ﺑﺼﺤﺒﺔ ﻭﺍﻟﺪﻩ ﻭﺟﺪﻩ ﺳﻨﺔ ‪ ، ٣١٨‬ﻭﻣﻦ ﺫﺭﻳﺘﻪ ﺍﻹﻣﺎﻡ ﺳﺎﻟـﻢ ﺑﻦ ﺑﺼﺮﻱ ﺍﳌﺘﻮﰱ ﻋﺎﻡ‬
‫‪ ٦٠٤‬ﺑﺘﺮﱘ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﻋ‪‬ﻠـﻤﹰﺎ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺘﻘﻮﻯ‬
‫ﻭﺍﻟﻮﻻﻳﺔ ‪.‬‬
‫)‪ (٢‬ﺑﻨﻮ ﺟﺪﻳﺪ ﻇﻬﺮ ﻣﻨﻬﻢ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠـﻤﺎﺀ ﻭﺍﻟـﻤﺤﺪﺛﲔ‪،‬ﻣﻨﻬﻢ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﳉ‪‬ﻨﺪِﻱ ﻭﺍﺑﻦ ‪‬ﺳﻤ‪‬ﺮﺓ ﰲ‬
‫ﺑﻦ ﺟﺪﻳﺪ ﺍﳌﺘﺮﺟﻢ ﻟﻪ ﰲ ﻏﺎﻟﺐ ﺗﺮﺍﺟﻢ ﺑﲏ ﻋﻠﻮﻱ‪ ،‬ﻭﺗﺮﺟﻢ ﻟﻪ ﺍ ﹶ‬
‫))ﺍﻟﻄﺒﻘﺎﺕ((‪ ،‬ﻭﻭ‪‬ﺻﻒ ﺑﺄﻧﻪ ﻣﻦ ﻛﺒﺎﺭ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍﳊﺮﻣﲔ ﻭﻃﻠﺐ‬
‫‪٢١‬‬
‫ﻭﺃﻣﺎ ﻋﻠﻮﻱ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﻓﻮﻟﺪ ﻟﻪ ﻋﺪﺩ ﻣﻦ ﺍﻟﺬﺭﻳﺔ ﺗﻔﺮﻋﺖ ﻣﻨﻬﺎ ﺑﻴﻮﺕ ﺑﲏ‬
‫ﻋﻠﻮﻱ ﺍﳌﻨﺘﺸﺮﺓ ﲝﻀﺮﻣﻮﺕ ﻭﺍﻟﻴﻤﻦ ﻭﺍﳊﺠﺎﺯ ﻭﻣﺼﺮ ﻭﺍﳋﻠﻴﺞ ﻭﺇﻧﺪﻭﻧﻴﺴﻴﺎ‬
‫ﻭﺷﺮﻕ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺍﳍﻨﺪ ﻭﺳﻴﻼﻥ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ ‪.‬‬
‫ﺖ ﻧﺴﺒﺔ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ ﺇﱃ ﺃﺻﻮﳍﻢ ﺍﳌﺒﺎﺭﻛﺔ ﺧﺼﻮﺻﹰﺎ ﺑﻌﺪ ﺃﻥ‬
‫ﻭﻗﺪ ﲢﻘﻘ ‪‬‬
‫ﺭﺣﻞ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺟﺪﻳﺪ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﳍﺬﺍ ﺍﻟﻐﺮﺽ‪ ،‬ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﺑﺎﳐﺮﻣﺔ ﰲ‬
‫))ﻗﻼﺩﺓ ﺍﻟﻨﺤﺮ ﰲ ﻭﻓﻴﺎﺕ ﺃﻋﻴﺎﻥ ﺍﻟﺪﻫﺮ(( ‪ :‬ﺃﻧﻪ ﻟـﻤﺎ ﻗﺪﻡ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺍﻋﺘﺮﻑ ﻟﻪ ﺃﻫﻞ ﺣﻀﺮﻣﻮﺕ ﺑﺎﻟﻔﻀﻞ ﻭﻣﺎ ﺃﻧﻜﺮﻭﻩ‪ ،‬ﺛـﻢ ﺇ‪‬ﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﺭﺍﺩﻭﺍ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﺗﻮﻛﻴﺪﹰﺍ ﻟـﻤﺎ ﺍﺩﻋﻮﻩ‪ ،‬ﻭﻛﺎﻥ ﺑﺘﺮﱘ ﺇﺫ ﺫﺍﻙ ﺛﻼﺙ ﻣﺌﺔ ﻣﻔﺖ‪ ،‬ﻓﺴﺎﺭ‬
‫ﺍﻹﻣﺎﻡ ﺍﶈﺪﺙ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﺪﻳﺪ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﺃﺛﺒﺖ ﺫﻟﻚ ﺍﻟﻨﺴﺐ‬
‫ﻭﺃﺷﻬﺪ ﻋﻠﻴﻪ ﳓﻮ ﻣﺌﺔ ﻋﺪ ٍﻝ ﳑﻦ ﻳﺮﻳﺪ ﺍﳊﺞ ﺛـﻢ ﺃﺛﺒﺘﻪ ﻣﺮ ﹰﺓ ﺃﺧﺮﻯ ﲟﻜﺔ ﻭﺃﺷﻬﺪ‬
‫ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕ ﲨﻌﹰﺎ ﳑﻦ ﺣﺞ ﻣﻦ ﺍﳊﻀﺎﺭﻡ‪ ،‬ﻭﻗﺪﻡ ﻫﺆﻻﺀ ﺍﻟﺸﻬﻮﺩ ﰲ ﻳﻮﻡ ﻣﻌﻠﻮﻡ‬
‫ﻭﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ﺑﺈﺛﺒﺎﺗﻪ)‪.(١‬‬

‫ﺍﻟﻌﻠـﻢ ﻭﺩﺧﻞ ﺇﱃ ﺍﳍﻨﺪ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺯﺍﺭ ﻋﺪﻥ ﻭﺃﻃﺮﺍﻓﹰﺎ ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﳊﺪﻳﺚ‬
‫ﺨ ‪‬ﺮﻣ‪‬ﺔ ﰲ ))ﻗِﻼ ‪‬ﺩ ِﺓ‬
‫ﲨﻠ ﹲﺔ ﻣﻦ ﺍﻟﻌﻠـﻤﺎﺀ‪ ،‬ﻭ ‪‬ﺣ ﹼﻘ ‪‬ﻖ ﺍﻟﻨﺴﺒ ﹶﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺃﺛﺒﺘﻬﺎ‪ ،‬ﺫﹶﻛﺮ ﺫﻟﻚ ﺑﺎ ‪‬ﻣ ‪‬‬
‫ﺤ ِﺮ((‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺨﺎﻭﻱ ﺟﺰﺀﹰﺍ ﺣﺪﻳﺜ‪‬ﻴﹰﺎ ﺭﻭﻯ ﻓﻴﻪ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ ﰲ‬
‫ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻻ ﺯﺍﻝ ﳐﻄﻮﻃﹰﺎ ‪ .‬ﻭﻗﺪ ﺗﺮﲨﻨﺎ ﻟﺒﲏ ﺟﺪﻳﺪ ﰲ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ‬
‫ﻟﻄﻴﻔﺔ ﲢﺖ ﺍﻟﻄﺒﻊ‪.‬‬
‫)‪ (١‬ﻋﻦ ﻛﺘﺎﺏ )) ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﺹ‪ ٩٧-٦٥‬ﻟﻠﺴﻴﺪ ﺿﻴﺎﺀ ﺷﻬﺎﺏ ‪.‬‬
‫‪٢٢‬‬
‫ﺖ ﳎﻠﺔ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﻌﻠﻮﻳﺔ )‪ (٩٥-٢٣ :٣‬ﺣﻮﻝ ﲢﻘﻴﻖ ﻧﺴﺐ ﺑﲏ ﻋﻠﻮﻱ‪:‬‬ ‫ﻭﻛﺘﺒ ‪‬‬
‫ﻭﻣﻜﺎﻧ ﹸﺔ ﺍﳌﻬﺎﺟﺮ ﻭﻭﺟﻮﺩ ﺃﺳﺮﺓ ﻟﻪ ﻭﺃﻗﺎﺭﺏ ﺑﺎﻟﺒﺼﺮﺓ ﻭﺑﻘﺎﺀ ﺍﺑﻨﻪ ﳏﻤﺪ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻪ‬
‫ﻭﻛﺬﻟﻚ ﺃﺑﻨﺎﺋﻪ ﻋﻠﻲ ﻭﺍﳊﺴﲔ‪ ،‬ﻭﺫﻫﺎﺏ ﺣﻔﻴﺪﻩ ﺍﻟﺴﻴﺪ ﺟﺪﻳﺪ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ‬
‫ﻟﻠﻨﻈﺮ ﰲ ﺗﻠﻚ ﺍﻷﻣﻮﺍﻝ ﻭﺯﻳﺎﺭﺓ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﺛـﻢ ﺫﻫﺎﺏ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺟﺪﻳﺪ ﻭﻣﺴﺎﺭﻋﺔ ﺍﻟﻌﺪﻭﻝ ﺍﻟﻌﺮﺍﻗﻴﲔ ﺇﱃ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻨﺴﺐ‬
‫ﻭﺍﺳﺘﺜـﻤﺎﺭ ﺍﻷﺑﻨﺎﺀ ﻭﺍﳊﻔﺪﺓ ﲝﻀﺮﻣﻮﺕ ﻣﻦ ﺭﻳﻊ ﺃﻣﻮﺍﳍﻢ ﺑﺎﻟﻌﺮﺍﻕ ﺳﻨﲔ ﻃﻮﻳﻠﺔ‪،‬‬
‫ﻭﻭﺟﻮﺩ ﺇﺧﻮﺍﻥ ﻭﺑﻨﻮ ﺃﻋﻤﺎﻡ ﻟﻠﺴﻴﺪ ﺍﳌﻬﺎﺟﺮ ﺑﺎﻟﻌﺮﺍﻕ ﻭﺍﻟﺼﻼﺕ ﺍﳌﺴﺘﻤﺮﺓ ﺑﻴﻨﻬﻢ‪،‬‬
‫ﻭﻭﺟﻮﺩ ﺍﻟﺴﺎﺩﺓ ﺍﻷﻫﺎﺩﻟﺔ ﻭﺑﲏ ﻗﺪﱘ ﺑﺎﻟﻴﻤﻦ ؛ ﻛﻞﱡ ﺫﻟﻚ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺛﺒﻮﺕ‬
‫ﺍﻟﻨﺴﺐ ﻭﺷﻬﺮﺗﻪ ‪.‬‬
‫ﻭﺇﺿﺎﻓ ﹰﺔ ﺇﱃ ﻣﺎ ﺫﹸﻛﺮ ﻓﻌﻠـﻤﺎﺀ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻗﺪ ﺍﻫﺘﻤﻮﺍ ﺃﻳﻀﺎ ﺑﺘﺤﻘﻴﻖ‬
‫ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﺳﻠﺴﻠﺘﻬﻢ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻣﻨﻬﻢ ‪:‬‬
‫‪ -١‬ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺍﻟﻨﺼﺮ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ )) ﺳﺮ ﺍﻟﺴﻠﺴﻠﺔ‬
‫ﺍﻟ ‪‬ﻌﹶﻠ ِﻮﻳ‪‬ﺔ (( ﺕ ‪. ٣٤١‬‬
‫‪ -٢‬ﺍﻟﻨﺴﺎﺑﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﳒﻢ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﻐﻨﺎﺋﻢ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﻌﻤﺮﻱ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺗﻮﰲ ﻋﺎﻡ ‪ ،٤٤٣‬ﻭﻟﻪ ﻛﺘﺐ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ )) ﺍ‪‬ﺪﻱ‬
‫ﻭﺍﻟـﻤﺒﺴﻮﻁ ﻭﺍﻟـﻤﺸﺠﺮ (( ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻌﺒﻴﺪﱄ ﰲ ﻛﺘﺎﺑﻪ )) ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ (( ﺗﻮﰲ‬
‫ﺳﻨﺔ ‪. ٤٣٥‬‬

‫‪٢٣‬‬
‫ﺸ ‪‬ﺮﺟِﻲ ﰲ ﻛﺘﺎﺑﻪ )) ﻃﺒﻘﺎﺕ ﺍﳋﻮﺍﺹ ﺃﻫﻞ‬‫‪ -٤‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﻴﻤﲏ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟ ‪‬‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ((‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﻫﺠﺮﺓ ﺍﻟﺴﺎﺩﺓ ﺁﻝ ﺍﻷﻫﺪﻝ ﻭﺍﺑﻦ ﻋﻤﻪ ﺟﺪ ﺁﻝ‬
‫ﺍﻟﻘﺪﳝﻲ‪ ،‬ﻓﺬﻛﺮ ﺳﻜﲎ ﺍﻷﻭﻝ ﺑﻮﺍﺩﻱ ﺳﻬﺎﻡ ﻭﺍﻟﺜﺎﱐ ﺑﻮﺍﺩﻱ ﺳﺮﺩﺩ ﻭﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺇﱃ ﺣﻀﺮﻣﻮﺕ )‪. (١‬‬
‫ﺑﻞ ﺃﻓﺮﺩ ﻛﺜﲑ ﻣﻦ ﻋﻠـﻤﺎﺀ ﺍﻟﻨﺴﺐ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﺴﺘﻘﻠﺔ ﳍﺬﺍ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ‬
‫ﻣﻨﻬﻤﺎ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺴﺎﺑﺔ ﺍﳌﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ﻭﺍﻟﻨﺴﺎﺑﺔ ﺍﺑﻦ ﻋﻨﺒﺔ ﺻﺎﺣﺐ )) ﻋﻤﺪﺓ‬
‫ﺍﻟﻄﺎﻟﺐ (( ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻻ ﺗﺰﺍﻻﻥ ﳐﻄﻮﻃﺘﺎﻥ ‪.‬‬
‫ﻭﻏﲑ ﻫﻮﻻﺀ ﻛﺜ ‪‬ﲑ ﳑﻦ ﺗﻨﺎﻭﻟﻮﺍ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻋﺘﺮﻓﻮﺍ ﺑﺼﺤﺘﻪ‬
‫ﻗﻄﻌﻴﺎ )‪ ،(٢‬ﻛﻤﺎ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﲡﺮﻱ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻌﻼﻗﺎﺕ ﰲ‬

‫ﻑ ﻟﻠﺮﺍﻏﺐ ‪.‬‬
‫)‪ )) (١‬ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﺹ )‪ ،(٧٠‬ﻭﻓﻴﻪ ﺗﻔﺼﻴ ﹲﻞ ﻭﺍ ٍ‬
‫)‪ (٢‬ﻭﻣﻨﻬﻢ ﺍﳋﺰﺭﺟﻲ ﻭﺍﻟﻴﺎﻓﻌﻲ ﻭﺍﻟﻌﻮﺍﺟﻲ ﻭﺍﺑﻦ ﺃﰊ ﺍﳊﺐ ﻭﺍﻟﺴﺨﺎﻭﻱ ﻭﺃﺑﻮ ﺍﻟﻔﻀﻞ‬
‫ﻭﺃﺑﻮﻋﺒﺎﺩ ﻭﺍﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﳝﻲ ﻭﺍﳉﻨﻴﺪ ﻭﺍﺑﻦ ﺃﰊ ﺣﺴﺎﻥ ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻭﺍﺑﻦ‬
‫‪‬ﺳﻤ‪‬ﺮﺓ ﻭﺍﺑﻦ ﻛﱭ ﻭﺑﺎﳐﺮﻣﺔ ﻭﺍﺑﻦ ﻓﻬﺪ ﻭﺍﺑﻦ ﻋﻘﻴﻠﺔ ﻭﺍﻟـﻤﺮﻭﺍﱐ ﺍﻟﺘﺮﳝﻲ ﻭﻏﲑﻫﻢ ﻛﻤﺎ‬
‫ﺫﻛﺮﻩ ﺍﻟﺴﻴﺪ ﺿﻴﺎﺀ ﺷﻬﺎﺏ ﰲ ))ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ((‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻘﺮﻳﺐ ﻓﻘﺪ ﺍﻋﺘﲎ ﺑﺎﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺒﺤﺎﺛﺔ ﺍﶈﻘﻖ‬
‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﻦ ﺑﻠﻔﻘﻴﻪ ﰲ ﻛﺘﺎﺑﻪ ))ﺗﻔﻨﻴﺪ ﺍﳌﺰﺍﻋﻢ(( ﻭﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻮﻱ ﺑﻦ‬
‫ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ ﰲ ))ﺍﻟﻘﻮﻝ ﺍﻟﻔﺼﻞ(( ﻭ)) ﺍﻟﺸﺎﻣﻞ ﰲ ﺗﺎﺭﻳﺦ ﺣﻀﺮﻣﻮﺕ (( ﻭﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺍﻟﺴﻘﺎﻑ ﰲ ))ﺑﻀﺎﺋﻊ ﺍﻟﺘﺎﺑﻮﺕ(( ‪.‬‬
‫‪٢٤‬‬
‫ﻣﻮﺍﻃﻦ ﻭﺟﻮﺩﻫﻢ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻘﻄﻌﻴﺔ ﻋﻠﻰ ﺷﺮﻳﻒ ﻧﺴﺒﻬﻢ ﻭﻣﻮﺍﻻﺓ ﺍﻟﻌﺮﺏ‬
‫ﻭﺍﳍﻨﺪ ﻭﺗﺮﻛﻴﺎ ﻭﺟﻨﻮﺏ ﺷﺮﻕ ﺁﺳﻴﺎ ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﺁﺧﺮ ‪.‬‬
‫ﻭﻗﺪ ﺧﺼﺺ ﺳﻠﻄﺎﻥ ﺍﳌﻐﺮﺏ ﺍﻟﺸﺮﻳﻒ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻌﻠﻮﻱ ﺳﻨﻮﻳﹰﺎ‬
‫ﻷﺷﺮﺍﻑ ﺍﳊﺠﺎﺯ ﻭﺍﻟﻴﻤﻦ ﺃﻟﻒ ﻣﺜﻘﺎﻝ ﻣﻦ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺜـﻤﺎﱐ‬
‫ﺣﺴﺐ )) ﺍﻟﻔﺮﻣﺎﻧﺎﺕ (( ﺍﻟﱵ ﺃﺻﺪﺭﻫﺎ‪ ،‬ﻭﻫﻲ ﳏﻔﻮﻇﺔﹲ‪ ،‬ﻛﻤﺎ ﺧ‪‬ﺼﺼﺖ ﳍﻢ‬
‫ﺍﻷﺭﺑﻄﺔ ﻭﺍﻷﻭﻗﺎﻑ ﰲ ﺍﳊﺠﺎﺯ ﻭﺍﻟﻴﻤﻦ ‪.‬‬
‫ﻭﻛﺎﻥ ﺁﺧﺮ ﻣﻦ ﻛﺘﺐ)‪ (١‬ﻭﺣﻘﻖ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ ﻟﻠﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬
‫ﺭﺩﹰﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻨﻜﺮﻳﻦ ﺣﻘﻴﻘ ﹶﺔ ﺍﻟﻨﺴﺐ ﺍﻟﺴﻴﺪﺍﻥ ﺍﻟ ‪‬ﻌﹶﻠﻮِﻳﺎﻥ‪ :‬ﺍﻟﻌﻼﹼﻣﺔ‬
‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺗﺰﻭﻳﺪ ﺍﻟﺮﺍﻭﻱ (( ﻭﺍﻟﻌﻼﻣﺔ ﺳﻘﺎﻑ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﻟﻜﺎﻑ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﻛﺘﺎﺑﻪ ))ﺩﺭﺍﺳﺔ ﰲ ﺃﻧﺴﺎﺏ ﺃﻫﻞ ﺍﻟﺒﻴﺖ((‪.‬‬

‫)‪ (١‬ﺻﺪﺭﺕ ﻫﺎﺗﺎﻥ ﺍﻟﺮﺳﺎﻟﺘﺎﻥ ﻣﺎﺑﲔ ﻋﺎﻣﻲ ‪ ١٤٠٨ - ١٤٠٥‬ﺑﺎﳊﺠﺎﺯ ﺣﻴﺚ ﻳﻘﻴﻢ‬
‫ﺍﳌﺆﻟﻔﺎﻥ‪ ،‬ﻭﻣﻦ ﺣﻴﺜـﻤﺎ ﺗﻜﻠـﻢ ﺍﳌﻨﻜﺮ ﰲ ﺑﻌﺾ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ ‪.‬‬
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‫ﳐﻄﻂ ﺗﺴﻠﺴﻞ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻌﺮﻗﻴﺔ‬

‫‪٢٦‬‬
 ‫ﺕ‬
‫ﻀ ‪‬ﺮ ‪‬ﻣ ‪‬ﻮ ‪‬‬
‫ﻱ ‪‬ﲝ ‪‬‬
‫ﺴ‪‬ﺒ ِﺔ ﺍﻟ ِﻔ ﹾﻜ ِﺮ‪‬ﻳ ِﺔ ِﻟﺒ‪‬ﲏ ‪‬ﻋﹶﻠ ِﻮ ‪‬‬
‫ﺴ ﹾﻠﺴ‪‬ﻞﹸ ﺍﻟ‪‬ﻨ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺍﻟـﻤﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺮﺃﺳﻲ ﻟـﻤﻨﻬﺞ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻠﻮﻳﺔ ﻣﻦ‬
‫ﻣﺆﺳﺴﻬﺎ ﺇﱃ ﺍﳌﻌﻠـﻢ ﺍﻷﻋﻈﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪،‬‬
‫ﻭﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ ﻣﻦ ﻣﺆﺳﺴﻬﺎ ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﻣﻦ ﺑﻌﺪﻩ ﺇﱃ ﻋﺼﺮﻧﺎ‬
‫ﺍﳊﺎﺿﺮ‪ ،‬ﻭﺇﻟﻴﻚ ﺍﻹﻳﻀﺎﺡ ‪:‬‬

‫) ﺃ ( ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺮﺃﺳﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬

‫ﻳﺒﺪﺃ ﺗﺴﻠﺴﻞ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﻌﻠـﻤﻲ ﻟـﻤﺪﺭﺳﺔ ﺑﲏ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ‬
‫ﺑﻌﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻳﻌﺮﻑ ﺍﻟﺘﺴﻠﺴﻞ‬
‫ﺍﻟﺮﺃﺳﻲ ﻭﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ ‪.‬‬
‫ﻓﺎﻟـﻤﺆﺳﺲ ﺍﻷﻭﻝ ﻟﻠـﻤﺪﺭﺳﺔ ﻭﺗﻔﺮﺩﻫﺎ ﺍﳌﻨﻬﺠﻲ ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻫﻮ‬
‫ﱄ ﻟـﻤﺒﺎﺩﺋِﻪ‪،‬‬
‫ﺱ ﹶﺃ ‪‬ﻭ ﱟ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﻛﺎﻥ ﻋﺼﺮﻩ ﻋﺼ ‪‬ﺮ ﺑﺬ ٍﺭ ﳍﺬﺍ ﺍﻟﺘﻔﺮﺩ ﻭﻏﺮ ٍ‬
‫ﻭﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻩ ﻭﻟﺪﻩ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ‪ ،‬ﺍﻻﺑﻦ ﺍﻟﺬﻱ ﺷﻬﺪ ﰲ ﺣﻴﺎﺓ ﺃﺑﻴﻪ ﺍﳌﻬﺎﺟﺮ ﺃﺳﻠﻮﺏ‬
‫ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﻝ ﻃﺎﻟﺐ ﻋﻠـﻢ ﻳﺘﻠﻘﻰ ﺃﺻﻮﻝ ﻋﻠﻮﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﻓﻘﺪ ﺑﻌﺚ ﺑﻪ ﻭﺍﻟﺪﻩ ﻣﻦ ﺣﻀﺮﻣﻮﺕ ﺇﱃ ﻣﻜﺔ‪،‬‬
‫ﻱ ﺟﺪﻳ ٍﺪ ﰲ‬
‫ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﺷﺎﻫﺪ ﻋﻠﻰ ﺭﻏﺒﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﰲ ﺍﲣﺎﺫ ﻗﺮﺍ ٍﺭ ﻓﻜﺮ ‪‬‬
‫ﺃﻭﻻﺩﻩ ﻭﺃﺣﻔﺎﺩﻩ ﻗﺒﻞ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻓﻌﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ‬
‫ﻟـﻢ ﻳﻜﺘﻒ ﺑﺪﺭﺍﺳﺔ ﺍﻷﺻﻮﻝ ﻭﺍﳊﺪﻳﺚ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﺑﻞ ﺩﺭﺱ ﺍﻟﺘﺼﻮﻑ‬
‫ﻭﻋﻠﻮﻡ ﺍﻷﺧﻼﻕ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻠﻰ ﺷﻴﺦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺃﰊ ﻃﺎﻟﺐ‬
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‫ﺍﳌﻜﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ،٣٨٦‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ ﺑـ)) ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ (( )‪،(١‬‬
‫ﻛﻤﺎ ﻗﺮﺃ ﻋﻠﻴﻪ ﰲ ﻋﻠـﻢ ﺍﻟﻔﻘﻪ ﻭﺍﺳﺘﺠﺎﺯﻩ ﰲ ﲨﻴﻊ ﻣﺮﻭﻳﺎﺗﻪ ﻭﺃﺳﺎﻧﻴﺪﻩ ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺍﺗﺼﻠﺖ ﺃﺳﺎﻧﻴﺪ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻭﻣﺪﺭﺳﺘﻬﻢ ﺑﺄﺳﺎﻧﻴﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪.‬‬
‫ﻭﳍﺬﺍ ﻳﻌﱪ ﺍﳌﺆﺭﺧﻮﻥ ﰲ ﺗﺮﲨﺔ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺑﻘﻮﳍﻢ ‪ :‬ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﺱ ﺍﻟﺼﻮﻓﻴﺔ ﲝﻀﺮﻣﻮﺕ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻮﺩﺗﻪ ﺇﱃ‬ ‫ﺲ ﺍﻷﻧﻔﺎ ‪‬‬
‫ﺃﲪﺪ ﻫﻮ ﺃﻭﻝ ﻣ‪‬ﻦ ‪‬ﺗ‪‬ﻨﻔﱠ ‪‬‬
‫ﺣﻀﺮﻣﻮﺕ ﰲ ﺣﻴﺎﺓ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﻋﻠﻰ ﻣﻨﱪ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺪﻋﻮﺓ ‪‬ﺎ‬
‫ﻭﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻘﻠﻮﺏ ﻛﻤﺎ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﺑﻴﻪ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻋﻠـﻤﺎﺀ‬
‫ﻭﺷﻌﺮﺍﺀ ﻋﺼﺮﻩ ﻳﺜﻨﻮﻥ ﻋﻠﻰ ﻋﻠـﻤﻪ ﻭﻛﺮﻣﻪ ﻭﺳﺨﺎﺋﻪ ﻭﲣﻠﻘﻪ ﺑﺄﺧﻼﻕ ﺟﺪﻩ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ ،‬ﻭﻛﺎﻥ ﳚﻴﺰﻫﻢ ﺑﺼِﻼﺗﻪ ﻭﻫﺒﺎﺗﻪ ﺍﻟﺴﺨﻴﺔ ‪.‬‬
‫ﻭﻟـﻤﺎ ﻣﺎﺕ ﻭﺍﻟﺪﻩ ﺑﺎﳊﺴﻴﺴﺔ ﺳﻨﺔ ‪ ٣٤٥‬ﺁﻟﺖ ﺇﻟﻴﻪ ﺧﻼﻓﺔ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻗﺼﺪﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﱴ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻭﳍﺬﺍ ﻭﺳﻊ ﺩﺍﺋﺮﺓ ﺩﻋﻮﺗﻪ‪ ،‬ﻓﺎﻧﺘﻘﻞ ﺇﱃ‬
‫ﻗﺮﻳﺔ ‪‬ﺳﻤ‪‬ﻞ ﻭﻭﻫﺐ ﲨﻴﻊ ﺃﺭﺍﺿﻴﻪ ﻭﺃﻣﻼﻛﻪ ﰲ ﺍﳊﺴﻴﺴﺔ ﻟـﻤﻮﻻﻩ ﺟﻌﻔﺮ ﺑﻦ‬
‫ﺨﺪ‪‬ﻡ ﻣﻘﺘﺪﻳﹰﺎ ﰲ ﺫﻟﻚ ﺑﻮﺍﻟﺪﻩ )‪ ،(٢‬ﻭﺃﺳﺲ ﰲ ‪‬ﺳﻤ‪‬ﻞ ﺛـﻢ ﰲ ﺑﻴﺖ ﺟﺒﲑ‬ ‫‪‬ﻣ ‪‬‬

‫)‪ (١‬ﻭﻗﺪ ﲝﺚ ﺫﻟﻚ ﺍﳌﺆﺭﺥ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ ﲝﺜﹰﺎ ﻭﺍﺳﻌﹰﺎ ﰲ ﻛﺘﺎﺑﻪ ))ﺇﺛـﻤﺪ‬
‫ﺍﻟﺒﺼﺎﺋﺮ ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ(( ﳐﻄﻮﻁ ‪.‬‬
‫)‪ (٢‬ﺍﺷﺘﺮﻯ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﳔﻴﻼ ﻭﻋﻘﺎﺭﺍ ﺑﺒﻠﺪﺓ ﺍﳍﺠﺮﻳﻦ ﺛـﻢ‬
‫ﺍﻧﺘﻘﻞ ﺇﱃ ﺑﲏ ﺟﺸﻴﺐ ﻗﺒﻞ ﺍﻧﺘﻘﺎﻟﻪ ﺇﱃ ﺍﳊﺴﻴﺴﺔ ﻭﻭﻫﺐ ﺃﻣﻮﺍﻟﻪ ﻭﻋﻘﺎﺭﻩ ﺇﱃ ﻣﻮﻻﻩ‬
‫ﺷ‪‬ﻮﻳﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳌﻮﺍﱄ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﻣﻌﻪ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ‪.‬‬
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‫ﻣﺼﺎﺩﺭ ﺭﺯﻗﻪ ﻭﺭﺯﻕ ﺃﺗﺒﺎﻋﻪ ﲟﺎ ﺍﺷﺘﺮﺍﻩ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﺍﻟﺰﺭﺍﻋﻴﺔ ﻭﺍﻟﻨﺨﻴﻞ‬
‫ﺍﻟﺒﺎﺳﻖ ‪.‬‬
‫ﻭﺃﺧﺬ ﺍﻻﻣﺎﻡ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ)‪(١‬ﻳﺆﺳﺲ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺪﻋﻮﺓ‬
‫ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺴﺎﺋﺪ ﻋﻨﺪ ﻋﻠـﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﲝﻀﺮﻣﻮﺕ ‪.‬‬

‫)‪ (١‬ﻫﺎﻙ ﻧ‪‬ﺒﺬ ﹰﺓ ﻣﻮﺟﺰ ﹰﺓ ﻋﻦ ﺍﻹﻣﺎﻡ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ ‪:‬‬

‫ﻭﻟﺪ ﲟﺪﻳﻨﺔ ﺍﻟﺒﺼﺮﺓ ﺣﻴﺚ ﻛﺎﻥ ﻭﺍﻟﺪﻩ ﻣﻘﻴﻤﺎ‪ ،‬ﻭﺍﲰﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺇﳕﺎ ﲰﻲ‬
‫ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﻷﻧﻪ ﻛﺎﻥ ﳛﺐ ﺃﻥ ﻳﻨﺎﺩﻯ ﺑﺎﻟﺘﺼﻐﲑ ﺗﺄﺩﺑﺎ ﻣﻨﻪ ﻟﻠﹼﻪ‪ ،‬ﺭﺣﻞ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻣﻊ‬
‫ﻭﺍﻟﺪﻩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺛـﻢ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻭﻣﻌﻪ ﺯﻭﺟﺘﻪ ﻭﻭﻟﺪﻩ ﺍﻷﻛﱪ ﺑﺼﺮﻱ ﻭﻛﺎﻥ‬
‫ﺳﻨﺪﹰﺍ ﻟﻮﺍﻟﺪﻩ ﰲ ﻧﺸﺮ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﹼﻠﻪ‪ ،‬ﺛـﻢ ﺑﻌﺚ ﺑﻪ ﻭﺍﻟﺪﻩ ﺇﱃ ﺍﳊﺠﺎﺯ‬
‫ﻟﻄﻠﺐ ﺍﻟﻌﻠـﻢ‪ ،‬ﻓﺄﺧﺬ ﻋﻦ ﲨﻠﺔ ﻣﻦ ﻋﻠـﻤﺎﺀ ﺍﳊﺮﻣﲔ‪ ،‬ﻭﻗﺮﺃ ﻛﺘﺎﺏ )) ﻗﻮﺕ‬
‫ﺍﻟﻘﻠﻮﺏ(( ﻋﻠﻰ ﻣﺆﻟﻔﻪ ﺍﻟﺸﻴﺦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳌﻜﻲ‪ ،‬ﻭﻣﻦ ﺛـﻢ ﻋﺎﺩ ﰲ ﺣﻴﺎﺓ ﻭﺍﻟﺪﻩ ﺇﱃ‬
‫ﺣﻀﺮﻣﻮﺕ ﻓﺄﺫﻥ ﻟﻪ ﻭﺍﻟﺪﻩ ﰲ ﺍﻟﺘﺼﺪﺭ ﻟﻨﺸﺮ ﺍﻟﻌﻠـﻢ ﻭﻧﻔﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟـﻢ ﻳﺰﻝ‬
‫ﻛﺬﻟﻚ ﺣﱴ ﻭﻓﺎﺓ ﻭﺍﻟﺪﻩ ﺳﻨﺔ ‪ ،٣٤٥‬ﻓﺂﻟﺖ ﺇﻟﻴﻪ ﺍﳋﻼﻓﺔ ﻣﻦ ﺑﻌﺪﻩ ﻭﻗﺎﻡ ‪‬ﺎ ﺧﲑ ﻗﻴﺎﻡ‬
‫ﻭﻭﺳﻊ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺎﺷﺘﺮﻯ ﺃﺭﺍﺿ ‪‬ﻲ ﻛﺒﲑﺓ ﰲ ‪‬ﺳﻤ‪‬ﻞ ﻭﰲ ﺑﻴﺖ ﺟ‪‬ﺒﲑ ﻟﺘﻜﻮﻥ‬
‫ﻋﻮﻧﹰﺎ ﻟﻪ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻌﻠـﻢ ﻭﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﻋﺘﲎ ﺑﺘﻌﻠﻴﻢ ﺃﻭﻻﺩﻩ ﻋﻠﻰ ﻣﻨﻬﺞ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﻮﰲ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﺃﻥ ﺃﺭﺳﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻠـﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﻏﺮﺱ‬
‫ﻣﺒﺎﺩﺋﻬﺎ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﰲ ﻗﺮﻳﺔ ﲰﻞ ﺳﻨﺔ ‪ ،٣٨٣‬ﻭﺍﺧﺘ‪‬ﻠﻒ ﰲ ﻣﻮﻗﻊ ﻣﺪﻓﻨﻪ‪ ،‬ﻓﻘﻴﻞ ‪ :‬ﺇﻧﻪ‬
‫ﻑ ﻋﻦ‬ ‫ﺑﺴﻤﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﰲ ﺍﻟﻌﺮﺽ ﺍﻟﻨﺠﺪﻱ ﻗﺮﺏ ﻣﺪﻳﻨﺔ ﺑ‪‬ﻮﺭ ‪ .‬ﺍﻧﺘﻬﻰ ﺑﺘﺼﺮ ٍ‬
‫))ﺷﺮﺡ ﺍﻟﻌﻴﻨﻴﺔ(( ﺹ‪ ١٣٥‬ﻭ))ﺗﺎﺭﻳﺦ ﺣﻀﺮﻣﻮﺕ(( ﻟﻠﺤﺎﻣﺪ ﺹ‪. ٣٣٦‬‬
‫‪٢٩‬‬
‫ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﰲ ﺗﻠﻚ ﺍﻵﻭﻧﺔ ﺁ ﹸﻝ ﺃﰊ ﻓﻀﻞ ﻭﺁﻝ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺴﺎﻛﻨﻬﻢ‬
‫ﲟﺪﻳﻨﺔ ))ﺗﺮﱘ((‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻨﺎﻗﺶ ﺍﳋﻮﺍﺭﺝ ﻭﻳﻨﺎﻇﺮ ﻣﻦ ﺑﻘﻲ ﻣﻦ ﻋﻠـﻤﺎﺋﻬﻢ‬
‫ﺑﺎﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻣﺘﺨﺬﹰﺍ ﺃﺳﻠﻮﺏ ﻭﺍﻟﺪﻩ ﺍﻷﺧﻼﻗﻲ ﻏﲑ ﻣﺘﻌﺼﺐ ﻭﻻ ﻣﺘﻬﻮﺭ‬
‫ﺣﱴ ﺍﻧﻄﻮﺕ ﺣﻀﺮﻣﻮﺕ ﲢﺖ ﺭﺍﻳﺘﻪ ﻛﻤﺎ ﺍﻧﻄﻮﺕ ﻣﻦ ﻗﺒﻞ ﻟﻮﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ‬
‫ﺍﳌﻬﺎﺟﺮ‪.‬‬

‫‪٣٠‬‬
‫ﳐﻄﻂ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺮﺃﺳﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬

‫‪٣١‬‬
‫ﳐﻄﻂ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺘﻘﻠﺒﺔ‬

‫‪٣٢‬‬
 ‫ﺴ‪‬ﻨ ِﺔ ﻋﻠﻰ ‪‬ﻳ ِﺪ ﺍﻹﻣﺎ ِﻡ ﺍﳌﻬﺎ ِﺟ ِﺮ ﻭﺃﹶﻭﻻ ِﺩ ِﻩ‬
‫ﺐ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ‪‬‬
‫‪‬ﺗ ‪‬ﺮﺳِﻴ ‪‬ﺦ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬
‫ﺃﺷﺮﻧﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺇﱃ ﺩﻭﺭ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﲝﻀﺮﻣﻮﺕ ﰲ ﻭﺿﻊ ﻣﻨﻬﺞ ﺍﻟﺘﻮﺍﺯﻥ‬
‫ﺑﲔ ﺍﻟﻘﻮﻯ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺘﺼﺎﺭﻋﺔ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ ﺑﺎﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ﺃﻥ ﳜﻤﺪ ﺻﻮﺕ‬
‫ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻋﻠﻰ ﺭﻏﻢ ﻏﻤﻮﺿﻬﺎ ﰲ ﻛﺘﺐ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ ﺃﻗﻮﻯ ﻣﺮﺍﺣﻞ ﺗﺮﺳﻴﺦ ﺍﳌﻨﻬﺞ ﺍﻟﺴﲏ ﻋﻠﻰ ﻳﺪ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﺍﻟﻨﺒﻮﻱ‪.‬‬
‫ﻓﺤﻀﺮﻣﻮﺕ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻗﺪ ﺍﻣﺘﻸﺕ ﺑﻜﺎﻓﺔ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻨﺤﻞ ﺷﺄ‪‬ﺎ‬
‫ﺷﺄﻥ ﻏﲑﻫﺎ ﻣﻦ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﺷﺘﺮﻙ ﺭﺟﺎﳍﺎ ﰲ ﺣﺮﻭﺏ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﱰﺍﻉ‬
‫ﺑﲔ ﺍﻷﺳﺮ ﺍﻟﻘﺮﺷﻴﺔ ؛ ﻭﻟﻜﻨﻬﺎ ﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ﻇﻠﺖ ﳏﺘﻔﻈﺔ ﲟﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻧﺎﺷﺮﺓ ﺃﻋﻼﻣﻪ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﲝﻀﺮﻣﻮﺕ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺴﻨﺔ ﻭﻋﻠـﻤﺎﺋﻬﺎ ﻋﺪﺩ ﻛﺒﲑ ﻛﺎﻟﺸﻴﺦ‬
‫ﳛﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺁﻝ ﺃﰊ ﺣﺎﺗـﻢ ﻭﺍﻟﺸﻴﺦ ﻣﻌﻤﺮ ﺃﲪﺪ ﺍﳊﺎﺳﺐ‬
‫ﺍﻟﻌﺎﻟـﻢ ﺍﻟﺸﻬﲑ‪ ،‬ﻭﻋﻠـﻤﺎﺀ ﺁﻝ ﺍﳋﻄﻴﺐ ﻭﺁﻝ ﺃﰊ ﻓﻀﻞ ﻭﻏﲑﻫﻢ ‪.‬‬
‫ﻭﺃﻭﻝ ﺍﳌﺬﺍﻫﺐ ﺩﺧﻮﻻ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﺍﳌﺬﻫﺐ ﺍﳊﻨﻔﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﳍﺬﺍ‬
‫ﺖ ﻟﻠـﻤﺬﻫﺐ ﺍﳊﻨﻔﻲ ﻭﺁﺧ ‪‬ﺮ‬‫ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﺑﺎﳍﺠﺮﻳﻦ ﰲ ﺍﻟﻘﺪﱘ ﻣﻔﺘﻴﺎﻥ ‪ :‬ﻣﻔ ٍ‬
‫ﻟﻠﺸﺎﻓﻌﻲ )‪ ،(١‬ﻭﻫﺬﺍ ﻳ‪‬ﱪﺯ ﻟﻠـﻤﺘﺄﻣﻞ ﺃﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻧﺖ ﻋﻠﻰ‬
‫ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪.‬‬

‫)‪ (١‬ﺭﺍﺟﻊ )) ﺃﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ (( ﺹ‪.١٥٣‬‬

‫‪٣٣‬‬
 ‫ﻛﺘﺐ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺍﻷﺩﻭﺍﺭ (( ﺹ‪: ١٥٣‬‬
‫ﺴ‪‬ﻨﻴ‪‬ﲔ‪ ،‬ﻭﻟـﻢ ﻧﺴﻤﻊ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ‬‫ﻭﲨﻬﻮﺭﻩ ‪ -‬ﺃﻱ ﺍﻟﻌﻠـﻢ ‪ -‬ﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﺸﻴﻌﺔ ﺇﺫﺍ ﺻﺢ ﻭﺟﻮﺩﻫﻢ ‪‬ﺎ)‪ (١‬ﻭﻗﻠﺔ ﻣﻦ ﺍﻹﺑﺎﺿﻴﲔ ‪ .‬ﻓﻠﻠﺴﻨﻴﲔ ﻋﻠـﻤﺎﺅﻫﻢ‬
‫ﺍﻟﻜﺒﺎﺭ ﻭﺃﺋﻤﺘﻬﻢ ﺍﻷﺣﺒﺎﺭ)‪. (٢‬‬
‫ﻭﻟﻘﺪ ﻛﺴﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺟﻮﻟﺔ ﺍﻟﺰﻣﻦ ﺑﻮﺿﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻛﻔﻪ ﻭﺭﺳﻢ‬
‫ﻣﺴﺘﻘﺒﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﻜﻔﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻗﻮﺍﻡ ﺍﳌﺮﺣﻠﺔ‬
‫ﺍﳉﺪﻳﺪﺓ ﰲ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻭﺃﺧﻀﻊ ﳍﻢ ﺑﻘﻴﺔ ﺍﻟﻔﺌﺎﺕ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺍﻷﺩﻭﺍﺭ (( ﻋﻦ ﺍﻹﺑﺎﺿﻴﺔ ﻭﺍﻟـﻤﻬﺎﺟﺮ ‪ :‬ﻓﺈﻧﻪ ﺍﺳﺘﻌﻤﻞ‬
‫ﻣﻌﻬﻢ ﻃﺮﻳﻘﺔ ﺍﻹﻗﻨﺎﻉ ﻭﺍﻻﻗﺘﻨﺎﻉ‪ ،‬ﻭﻧﺸﺮ ﰲ ﺣﻀﺮﻣﻮﺕ ﺍﳌﺬﻫﺐ ﺍﻟﺴﲏ ﻫﻮ ﻭﺑﻨﻮﻩ‬
‫ﻭﺃﺷﻴﺎﻋﻪ ﻭﺃﻋﻘﺎ‪‬ﻢ ﻣﻦ ﺑﻌﺪﻫﻢ)‪. (٣‬‬

‫)‪ (١‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ‪.١٥٣‬‬

‫)‪ (٢‬ﺍﺷﺘﻬﺮ ﻣﻦ ﺃﻋﻘﺎﺏ ﺍﳌﻬﺎﺟﺮ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺻﺎﺣﺐ ﻣﺮﺑﺎﻁ )ﺕ ‪،(٥٥٦‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺳﺎﻟـﻢ ﺑﻦ ﺑﺼﺮﻱ )ﺕ ‪ ،(٦٠٤‬ﻭﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺸﻴﺦ ﺳﺎﻟـﻢ ﺑﻦ ﻓﻀﻞ‬
‫ﺑﺎﻓﻀﻞ )ﺕ ‪ . (٥٨١‬ﺍﻫـ )) ﺍﻷﺩﻭﺍﺭ (( ﺹ‪.١٤٩‬‬
‫)‪ (٣‬ﻫﻨﺎﻙ ﲝﻮﺙ ﻭﺭﺳﺎﺋﻞ ﻣﻦ ﻋﻠـﻤﺎﺀ ﺣﻀﺮﻣﻮﺕ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻣﻨﻬﺎ ﺭﺳﺎﻟﺔ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻠﻔﻘﻴﻪ ﲰﺎﻫﺎ ))ﲝﺚ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﻌﺎﺻﺮ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺜﻘﺎﻓﻴﺔ ﰲ‬
‫ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ(( ‪ ،‬ﻭﺭﺳﺎﻟﺔ ﻟﻠﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﲰﺎﻫﺎ‪ )) :‬ﺟﻨ‪‬ﻰ‬
‫ﺍﻟﺸﻤﺎﺭﻳﺦ(( ﺭ‪ِ‬ﻗﻤ‪‬ﺘﺎ ﻋﻠﻰ ﺍﻵﻟﺔ ﺍﻟﻜﺎﺗﺒﺔ‪ ،‬ﻭﻏﲑﳘﺎ ‪.‬‬
‫‪٣٤‬‬
‫ﻭﺳﻮﺍﺀ ﺻﺢ ﻭﺟﻮﺩ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺃﻡ ﻟـﻢ ﻳﺼﺢ‬
‫ﻓﺈﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺑﲎ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻣﺪﺭﺳﺘﻪ ﻫﻮ ﺍﻟﺬﻱ ﻫﻴﺄ ﺍﻧﺘﺸﺎﺭ ﻣﺬﻫﺐ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﻔﻘﻪ ﻭﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﰲ ﻋﻠﻮﻡ ﺍﻟﻌﻘﺎﺋﺪ ‪.‬‬
‫ﻛﺘﺐ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺍﻷﺩﻭﺍﺭ (( ﺹ‪ : ١٦١‬ﻓﺎﺳﺘﻄﺎﻉ ﺍﳌﻬﺎﺟﺮ ﺑﻌﻠـﻤﻪ‬
‫ﻭﻗﻮﺓ ﻋﺎﺭﺿﺘﻪ ﻭﺷﺠﺎﻋﺘﻪ ﺃﻥ ﻳﻨﺸﺮ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺴﲏ ﲝﻀﺮﻣﻮﺕ)‪ (١‬ﺣﱴ‬
‫ﺣﻞ ﳏﻞ ﺍﳌﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺗﺪﺭﳚﻴﺎ ﻃﺒﻖ ﺳﻨﺔ ﺍﻟﺘﻄﻮﺭ ﺍﳌﺬﻫﱯ‪ ،‬ﻭﺑﻔﻀﻠﻪ ﻭﻓﻀﻞ‬
‫ﺗﻼﻣﻴﺬﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻧﻘﻠﺐ ﺍﻟﻘﻄﺮ ﺍﳊﻀﺮﻣﻲ ﺑﻠﺪﹰﺍ ﺷﺎﻓﻌﻴﹰﺎ ﺳﻨﻴﺎﹰ‪ ،‬ﻭﻟـﻢ ﻳﻨﺘﻪ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺣﱴ ﺗﻼﺷﻰ ﺍﳌﺬﻫﺐ ﺍﻹﺑﺎﺿﻲ ﺑﺘﺎﺗﺎ ﻣﻦ ﺣﻀﺮﻣﻮﺕ ﻭﻋﻤﻬﺎ‬
‫ﺍﳌﺬﻫﺐ ﺍﻟﺴﲏ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻡ ﺑﻨﻔﺲ ﺍﻟﺪﻭﺭ ﰲ ﺍﳌﻬﺮﺓ ﺣﻔﻴﺪﻩ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺻﺎﺣﺐ ﻣﺮﺑﺎﻁ‬
‫ﺣﻴﺚ ﻧﺸﺮ ‪‬ﺎ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ )‪. (٢‬‬
‫ﻭﻳﺮﻯ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺍﻷﺩﻭﺍﺭ (( ﺃﻥ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﳜﺘﻠﻒ‬
‫ﻋﻦ ﻋﻘﺎﺋﺪ ﺃﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﻫﺬﺍ ﻳﺆﻳﺪ ﺍﻟﻘﻮﻝ ﺍﻵﻧﻒ ﺃﻥ ﺃﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‬
‫ﺣﻴﺜـﻤﺎ ﻛﺎﻧﻮﺍ ﻭﻋﻠﻰ ﺃﻱ ﻣﺬﻫﺐ ﻣﻦ ﻣﺬﺍﻫﺐ ﺍﻹﺳﻼﻡ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ ﳝﺜﻠﻮﻥ‬

‫)‪ (١‬ﻫﺬﺍ ﻋﻠﻰ ﺭﺃﻱ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ﻣﻦ ﻗﺒﻞ ﺍﳌﻬﺎﺟﺮ ‪.‬‬
‫)‪ (٢‬ﻭﻗﺪ ﺗﺮﲨﻨﺎ ﻟﻪ ﰲ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﺿﻤﻦ ﺳﻠﺴﻠﺘﻨﺎ )) ﺃﻋﻼﻡ ﺣﻀﺮﻣﻮﺕ ﻭﺍﻟﻴﻤﻦ (( ﻻ‬
‫ﺯﺍﻟﺖ ﲢﺖ ﺍﻟﻄﺒﻊ ‪.‬‬
‫‪٣٥‬‬
‫ﺍﻹﻣﺎﻣﺔ ﻛﻤﺮﺗﺒﺔ ﻭﻣﻘﺎﻡ ﺍﺟﺘﻬﺎﺩﻱ)‪ ،(١‬ﻭﺇﱃ ﻫﺬﺍ ﻳﻌﲏ ﻗﻮﻝ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺎﻃﺮﻱ‪ ،‬ﺇﺫ‬
‫ﻻ ﺗﻨﺎﰲ ﺑﲔ ﻋﻘﻴﺪﺓ ﺃﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺑﲔ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻛﻤﺎ ﺗﺼﺮﺡ‬
‫ﺑﺬﻟﻚ ﺍﻟﻜﺘﺐ ﺍﳌﺨﺘﺼﺔ‪ ،‬ﺍﻟﻠﹼﻬﻢ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﰲ ﻣﺴﺎﺋﻞ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﳒﺪ ﰲ ﻧﺜﺮﻩ ﻭﻧﻈﻤﻪ ﺗﺸﻴﻌﹰﺎ ﻣﻌﺘﺪ ﹰﻻ ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳜﺮﺟﻪ‬
‫ﻋﻦ ﺳﻨﻴﺘﻪ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺘﻀﺢ ﺃﻥ ﺍﳌﻬﺎﺟﺮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﻳﺮﺍﻩ‬
‫ﻛﻤﺬﻫﺐ ﺁﺑﺎﺋﻪ )‪.(٢‬‬

‫ﺐ ﺃﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﻌﻄﺎﺱ ﻋﻦ ﺩﻋﺎﺀ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫)‪ (١‬ﺳ‪ِ‬ﺌ ﹶﻞ ﺍﳊﺒﻴ ‪‬‬
‫ﺕ ﺩﻳﻨﻚ ﰲ ﻛﻞ ﺃﻭﺍ ٍﻥ ﺑﺈﻣﺎ ٍﻡ ﹶﺃﹶﻗ ‪‬ﻤ‪‬ﺘﻪ‪ ‬ﻟﻌﺒﺎﺩﻙ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺇﻣﺎﻣ ﹸﺔ‬
‫ﺍﻟﻠﹼﻬﻢ ﺇﻧﻚ ﺃﻳﺪ ‪‬‬
‫ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ‪:‬‬
‫‪ -‬ﻭ ِﻣﻨ‪‬ﺎ ﺇﻣﺎ ‪‬ﻡ ﺣﺎ ﹶﻥ ِﺣﲔ‪ ‬ﺧﺮ‪‬ﻭ ِﺟ ِﻪ ‪-‬‬
‫ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺍﻹﻣﺎﻣﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻳﺘﻮﺍﺭﺛﻬﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺇﱃ ﺃﻥ ﻳﻈﻬﺮ ﺍﳌﻬﺪﻱ‪،‬‬
‫ﻭﻟـﻤﺎ ﺳ‪‬ﺌﻞ ﺍﻻﻣﺎﻡ ﺍﳊﺪﺍﺩ ﰲ ﻣﻜﺔ ﻋﻦ ﻣﺬﻫﺒﻪ ﺃﺷﺎﺭ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺃﺑﻮﺑﻜﺮ ﺍﺑﻦ ﺷﻬﺎﺏ ﰲ ﻛﺘﺎﺑﻪ )) ﺭﺷﻔﺔ ﺍﻟﺼﺎﺩﻱ ﻣﻦ ﲝﺮ ﻓﻀﺎﺋﻞ‬
‫ﺑﲏ ﺍﻟﻨﱯ ﺍﳍﺎﺩﻱ (( ﺹ‪: ١٠٦‬‬
‫ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﱐ ﻗﺪﺱ ﺍﻟﻠﹼﻪ ﺳﺮﻩ ﰲ ﺃﻭﻝ ﻣﻘﺎﻟﺘﻪ ﺍﻟﱵ ﻗﺒﻞ ﻫﺬﻩ‬
‫ﺃﻥ ﺗﻌﺼﺐ ﺍﻟﺸﺨﺺ ﻷﺟﺪﺍﺩﻩ ﻏﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ ،‬ﺛـﻢ ﻗﺎﻝ‪ :‬ﻭﳍﺬﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ‬
‫ﺍﻟﻨﺎﺩﺭ ﺷﺮﻳﻒ ﺳﲏ ‪ ،‬ﻭﻗﺪ ﻧﻘﻞ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻏﲑﻩ ﺃﻳﻀﺎ ‪ ،‬ﻭﻟﻴﺖ ﺷﻌﺮﻱ ﺇﱃ ﻣﻦ ﺗ‪‬ﻌﺰﻯ‬
‫ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ‪ ،‬ﻭﻣﱴ ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺴﲏ ﻣﻦ ﺍﻟﻨﻮﺍﺩﺭ ‪ ،‬ﻭﰲ ﺃﻱ ﻣﻜﺎﻥ ﻛﺎﻥ‬
‫ﺫﻟﻚ ‪ ،‬ﻓﺈﻥ ﻛﺘﺐ ﺍﻟﺴﲑ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ ﻧﺎﻃﻘﺔ ﻭﻣﺼﺮﺣﺔ ﺑﺄﻥ ﺃﺟﻠﺔ ﺳﺎﺩﺍﺕ ﺍﻟﺴﻨﺔ ﺍﻟﺴﻨﻴﺔ‬
‫ﻭﻗﺎﺩﺍﺕ ﺃﻋﻼﻡ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻫﻢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﻄﺎﻫﺮ ﻭﺍﻟﺸﺮﻑ ﺍﻟﺒﺎﻫﺮ ‪ ،‬ﻭﻫﻢ ﺍﻷﺋﻤﺔ‬
‫‪٣٦‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻬﺘﺪﻯ ﺑﺄﻧﻮﺍﺭﻫﻢ ﰱ ﻛﻞ ﺯﻣﺎﻥ ‪ ،‬ﻭﺍﻷﺩﻟﺔ ﺍﻟﺬﻳﻦ ﻳﻘﺘﺪﻯ ﺑﺂﺛﺎﺭﻫﻢ ﰲ ﻛﻞ ﺃﻭﺍﻥ‪،‬‬
‫ﻭﻫﻢ ﻭﺍﻟﻠﹼﻪ ﻛﻤﺎ ﻗﺎﻝ ﺷﺎﻋﺮﻫﻢ ﺍﻟﻜﻤﻴﺖ ﺍﻷﺳﺪﻱ ﰲ ﺣﻘﻬﻢ‪:‬‬
‫ﺱ ﻭﻣﺮﺳﻰ ﻗﻮﺍﻋ ِﺪ ﺍﻹﺳﻼ ِﻡ‬
‫‪‬‬ ‫ﺏ ﻣﺎ ﺃﺧﻄﹶﺄ ﺍﻟﻨﺎ‬
‫ﺍﻟـﻤﺼﻴﺒﻮ ﹶﻥ ﺑﺎ ‪‬‬

‫ﻭﻛﻴﻒ ﻳﺴﻮﻍ ﺍﳊﻜﻢ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻣﻌﻈﻢ ﺃﺣﺪ ﺍﻟﺴﺒﺒﲔ ﺍﻟﻠﺬﻳﻦ ﻗﺪﻡ‬
‫ﺍﳌﻌﺬﺭﺓ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺍﻟﻪ ﻭﺳﻠـﻢ ‪‬ﻤﺎ؟ ﻭﺃﺧﱪﻧﺎ ﺃﻥ ﻣﻦ ﲤﺴﻚ ‪‬ﻤﺎ‬
‫ﻟﻦ ﻳﻀﻞ ﻭﺃﻥ ﻣﻦ ﺗﻘﺪﻣﻬﻤﺎ ﻫﻠﻚ ﻭﻣﻦ ﺗﺄﺧﺮ ﻋﻨﻬﻤﺎ ﻫﻠﻚ ؟ ﻭﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺘﻌﻠـﻢ‬
‫ﻣﻨﻬﻢ ﻭﻻ ﻧﻌﻠـﻤﻬﻢ ﻭﺃﻥ ﳐﺎﻟﻔﻴﻬﻢ ﺣﺰﺏ ﺇﺑﻠﻴﺲ ؟ ﻭﺃ‪‬ﻢ ﻟﻦ ﻳﺪﺧﻠﻮﻧﺎ ﺑﺎﺏ ﺿﻼﻟﺔ‬
‫ﻭﻟـﻢ ﳜﺮﺟﻮﻧﺎ ﻋﻦ ﺑﺎﺏ ﻫﺪﻯ ﻭﺃﻥ ﺍﻟﻠﹼﻪ ﺟﻌﻞ ﻓﻴﻬﻢ ﺍﳊﻜﻤﺔ ؟ ﻓﺎﳊﻖ ﺑﺎﻟﻨﺼﺮ ﻣﺎ‬
‫ﺃﻭﺿﺤﻮﻩ ﻭﻗﺎﻟﻮﻩ ‪ ،‬ﻭﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻣﺎ ﺳﻠﻜﻮﻩ ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﺣﻖ ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ‪:‬‬
‫ﻣﻦ ﺍﻟﻨﻮﺍﺩﺭ ﺷﺮﻳﻒ ﻏﲑ ﺳﲏ ؛ ﻷﻥ ﺍﻟﺒﻄﻮﻻﺕ ﺍﻟﻌﻈﺎﻡ ﻭﺍﻟﻌﺎﺋﻼﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﻌﺪﺩ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳌﻄﻬﺮ ﻛﻠﻬﻢ ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ ‪‬ﺳﻨ‪‬ﻴ‪‬ﻮﻥ ﻣﻌﺘﻘﺪﹰﺍ ﻭﻣﺸﺮﺑﹰﺎ ‪ ،‬ﻛﺎﻟﺴﺎﺩﺓ ﺍﻟﻌﻠﻮﻳﺔ‬
‫ﺍﳊﺴﻴﻨﻴﲔ ﲝﻀﺮﻣﻮﺕ ﻭﲜﺎﻭﺓ ﻭﺍﳍﻨﺪ ‪ ،‬ﻭﻛﺄﺷﺮﺍﻑ ﺍﳊﺠﺎﺯ ﺑﲏ ﻗﺘﺎﺩﺓ ﺍﳊﺴﻨﻴﲔ ‪،‬‬
‫ﻭﻛﺎﻟﺴﺎﺩﺓ ﺍﻟﺮﻓﺎﻋﻴﺔ ﺍﳊﺴﻴﻨﻴﲔ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻭﻛﺎﻟﺴﺎﺩﺓ ﺍﳉﻴﻼﻧﻴﺔ ﺍﳊﺴﻴﻨﻴﲔ‬
‫ﺑﺎﻟﻌﺮﺍﻕ ﻭﺍﳍﻨﺪ ‪ ،‬ﻭﻛﺎﻟﺴﺎﺩﺓ ﺍﻷﻫﺪﻟﻴﺔ ﺍﳊﺴﻴﻨﻴﲔ ﺑﺎﻟﻴﻤﻦ ‪ ،‬ﻭﻛﺎﻟﺴﺎﺩﺓ ﺍﻹﺩﺭﻳﺴﻴﺔ‬
‫ﺑﺎﻟـﻤﻐﺮﺏ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﺎﺋﻼﺕ ﺍﳌﺒﺎﺭﻛﺔ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﻫﻢ ﺃﺳﺎﻃﲔ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﻫﺆﻻﺀ ﺩﻫﺎﻗﲔ ﻫﺬﻩ ﺍﻟﺒﻀﺎﻋﺔ ‪ ،‬ﻭﻟـﻢ‬
‫ﻳﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﻫﻮ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺸﻴﻌﺔ ﰲ ﺍﻻﻧﺘﻘﺎﺩ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺇﻻ ﻗﻠﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨﻬﻢ ‪ ،‬ﻛﺒﻌﺾ ﺃﺷﺮﺍﻑ ﺍﻟﻴﻤﻦ ﻭﺑﻘﺎﻳﺎ ﰲ ﻃﻬﺮﺍﻥ ﻭﺍﳍﻨﺪ‬
‫ﻭﻧﺒﺬﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻓﻘﻬﻢ ﺍﻟﻠﹼﻪ ﻟﻠﺼﻮﺍﺏ ‪.‬‬
‫ﻧﻌﻢ ‪ ،‬ﳏﺒﺔ ﺍﻟﺸﺨﺺ ﻵﺑﺎﺋﻪ ﻭﻧﺸﺮﻩ ﳏﺎﺳﻨﻬﻢ ﻭﺗﻌﺪﺍﺩﻩ ﻣﻔﺎﺧﺮﻫﻢ ﻭﻓﻀﺎﺋﻠﻬﻢ‬
‫ﻭﻣﻮﺍﻻﺗﻪ ﻣﻦ ﻭﺍﻻﻫﻢ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻭﺣﺎﻝ ﳏﻤﻮﺩ ﻣﺎ ﻟـﻢ ﻳﺘﻄﺮﻕ ﺇﱃ ﻏﻠﻮ ‪‬ﻰ ﻋﻨﻪ‬
‫‪٣٧‬‬
‫ﻭﻳﻀﻴﻒ ﺍﻟﺸﺎﻃﺮﻱ ﻓﻴﻘﻮﻝ ﻣﺆﻛﺪﺍ ﺳﻨﻴﺔ ﺍﳌﻬﺎﺟﺮ ‪ :‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺑﻌﺾ ﻣﺆﺭﺧﻲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻳﻘﻮﻝ ‪ :‬ﺇﻧﻪ ‪ -‬ﺃﻱ ﺍﳌﻬﺎﺟﺮ‪ -‬ﺇﻣﺎﻣﻲ ﺍﳌﺬﻫﺐ ؛ ﻭﻟﻜﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ‬
‫ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﻻ ﺗﺆﻳﺪﻩ ﻭﻻ ﺗﺆﻳﺪ ﻣﺎ ﻳﺒﻨﻴﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﳑﺎ ﺫﻛﺮﺗﻪ ﺃﻳﻀﺎ ﺃﺧﺬ ﺍﺑﻨﻪ‬
‫ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﰊ ﻃﺎﻟﺐ ﺍﳌﻜﻲ ﺍﻟﺴﲏ‪ ،‬ﻭﻫﻮ ﻧﺴﺨﺔ ﻃﺒﻖ ﺍﻷﺻﻞ ﻷﺑﻴﻪ)‪،(١‬‬
‫ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻹﻳﻀﺎﺣﺎﺕ ﺃﻥ ﻛﺎﻓﺔ ﻣﻦ ﺗﺼﺪﺭ ﻣﻦ ﺫﺭﻳﺔ ﻭﺃﺣﻔﺎﺩ ﺍﳌﻬﺎﺟﺮ‬
‫ﰲ ﻭﺍﺩﻱ ﺣﻀﺮﻣﻮﺕ ‪‬ﺭﺳ‪‬ﺨﻮﺍ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺗﻌﻠـﻤﻮﻩ ﻭﻋﻠـﻤﻮﻩ‪ ،‬ﻭﺗﺸﻬﺪ ﺑﺬﻟﻚ ﻛﺘﺒﻬﻢ ﻭﺗﻼﻣﺬ‪‬ﻢ ﻭﺗﺴﻠﺴﻞ ﺃﺳﺎﻧﻴﺪﻫﻢ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ )‪. (٢‬‬

‫ﺍﻟﺸﺮﻉ ﺃﻭ ﻳﺘﻌ ‪‬ﺪ ﺇﱃ ﺍﻧﺘﻘﺎﺹ ﻣﻦ ﻋﻈﹼﻢ ﺍﻟﻠﹼﻪ ﺷﺄﻧﻪ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻨﺴﺐ ﺇﱃ‬
‫ﻣﺬﻣﻮﻡ ﺍﻟﺘﺸﻴﻊ ﻣﻦ ﻻ ﻳﺰﺍﻝ ﻣﻦ ﺍﻷﺷﺮﺍﻑ ﻧﺎﺷﺮﹰﺍ ﺃﻋﻼﻡ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺟﺪﻩ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ‪.‬‬
‫)‪ )) (١‬ﺃﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ (( ﺹ ‪. ١٦١-١٦٠‬‬
‫)‪ (٢‬ﰲ ﻫﺬﻩ ﺍﻻﺳﺘﺪﻻﻻﺕ ﺍﻟﻮﺍﺿﺤﺔ ﺍﳌ‪‬ﺒِﻨ‪‬ﻴ ِﺔ ﻋﻠﻰ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﻌﻠـﻤﻴﺔ ﻭﺍﻷﺳﺎﻧﻴﺪ‬
‫ﺍﻟﻌﺎﻟـﻤﻴﺔ ﻗﻄ ‪‬ﻊ ﻭﺑﺘ ‪‬ﺮ ﻟـﻤﺎ ‪‬ﺗ ‪‬ﺮﺩ‪ ‬ﺩ ‪‬ﻩ ﺃﻟﺴﻨ ﹸﺔ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ‬
‫ﻒ‬‫ﻂ ﻭﺗﺰﻳﻴ ٍ‬ ‫ﻂ ﻭﺧﻠ ٍ‬ ‫ﺍﳌﺘﻮﺍﺭﺙ ﲝﻀﺮﻣﻮﺕ‪ ،‬ﻭﻣﺎ ﺗﻜﺘﺒﻪ ﺑﻌﺾ ﺍﻷﻗﻼﻡ ﺍﻻﻧﻔﻌﺎﻟﻴﺔ ﻣﻦ ﺧﺒ ٍ‬
‫ﺐ ﺍﳌﻬﺎﺟ ِﺮ ﻭﺍﻟﻔﻘﻴ ِﻪ ﺍﳌﻘ ‪‬ﺪ ِﻡ ﻭﻣ‪‬ﻦ ﺟﺎﺀ ﻣِﻦ ﺑﻌﺪﻫﻢ ﺇﱃ ﻋﺼ ِﺮ‬‫ﺖ ﻭﺃﺻﺎﻟ ِﺔ ﻣﺬﻫ ِ‬‫ﳊﻘﺎﺋ ِﻖ ‪‬ﻣ‪‬ﻨ‪‬ﺒ ِ‬
‫ﺍﻟﻐﺜﺎﺋﻴﺔ ﺍﻟﻌﺎﻟـﻤﻴﺔ‪ ،‬ﻋﺼ ِﺮ ﺍﻧﺘﻤﺎﺀ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﺇﱃ ﺍﻟﺘﻴﺎﺭﺍﺕ ﻭﺍﳉﻤﺎﻋﺎﺕ‬
‫ﻭﺍﻧﺴﻼ ِﺧ ِﻬﻢ‪ ‬ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻋﻦ ﻣ‪‬ﻮ ِﺭ ِﺩ ﺍﻟﺘﺴﻠﺴ ِﻞ ﺍﻟﻨﻘﻲ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻛﻞﱡ ﻧﺎﻋ ٍﻖ ﻣﻨﻬﻢ ‪‬ﻳ ‪‬ﻌﺰ‪‬ﻭ‬
‫ﺴﻨ‪‬ﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﶈﻠﻲ ﻭﺍﻟﻌﺎﻟـﻤﻲ‬ ‫ﻣﻨﻬ ‪‬ﺞ ﺃﻫﻠﻪ ﻭﺳﻠﻔﻪ ﺇﱃ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﻫﻮ ﺃﻭ ﻣﺎ ﻳﺴﺘﺤ ِ‬
‫ﺕ‪.‬‬ ‫ﺤ ٍﻞ ﻭﺗﻮﺟﻬﺎ ٍ‬‫ﺱ ﻭِﻧ ‪‬‬
‫ﻣﻦ ﻣﺪﺍﺭ ‪‬‬
‫‪٣٨‬‬
‫ﺖ ﺍﳉﺮﺃ ﹸﺓ ﺑﺒﻌﻀﻬﻢ ﻣﻦ ‪‬ﺣ ‪‬ﻤﹶﻠ ِﺔ ﻫﺬﻩ ﺍﻷﻗﻼﻡ ﺃﻥ ‪‬ﺳﻤ‪‬ﻰ ﻋﺪﺩﹰﺍ ﻣﻦ‬ ‫ﺑﻞ ﻭﻗﺪ ﺑﻠﻐ ِ‬
‫ﺑﻴﻮﺕ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻭﻧﺴﺒﻬﻢ ﺇﱃ ﻣﻨﻬﺞ ﺍﻹﻣﺎﻣﻴﺔ ﺍﳌﻨﺘﺸﺮﺓ ﺑﺒﻌﺾ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻣﻊ ﺃﻥ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺣﻘﺎﺋﻖ ﺍﻷﺣﻮﺍﻝ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻃﺎﻟﺒﺖ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﺎﻫﻞ ﺃﻥ ﻳﺄﰐ‬
‫ﻂ ﺑﺴﻨ ِﺪ ﻭﻣﺪﺭﺳ ِﺔ ﻫﺬﻩ ﺍﻟﻔﺌﺎﺕ ﺍﻟﱵ ﻳﻌﺰﻭ ﺇﻟﻴﻬﺎ ﻣﻨﻬﺞ‬ ‫ﻱ ﺃﻭ ﻋﻠـﻤ ‪‬ﻲ ﻣﺮﺗﺒ ٍ‬‫ﺕ ﻣﺎﺩ ‪‬‬
‫ﺑﺈﺛﺒﺎ ٍ‬
‫ﺕ ﻏ ‪‬ﲑ ﻣﺎ ﻳ‪‬ﻀﺤﻚ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﻟﻘﺒﻮﺭ ﺍﻟﱵ ﻣﺎ ﻛﺎﻧﺖ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﺃﻫﻠﻪ ﻟـﻤﺎ ﻭﺟﺪ ‪‬‬
‫ﺕ ﻟـﻤﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻣﺎ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ‬ ‫ﺣﺠ ﹰﺔ ﻋﻠﻰ ﻣﺪﺭﺳ ٍﺔ ﻭﺇﳕﺎ ﻫﻲ ﻗﺮﺍﺀﺍ ‪‬‬
‫ﻭﻣﺪﺍﺭﺳﻪ ﻓﻴ‪‬ﺒﲎ ﻋﻠﻰ ﻭﻗﺎﺋﻊ ﺍﻷﺣﻮﺍﻝ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﻭﺳﻨﺪ ﻣﺪﺭﺳﺔ ﺁﻝ‬
‫ﺑﺎﻋﻠﻮﻱ ﺇﳕﺎ ﻳﺮﺗﻘﻲ ﻷﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﻌﺮﻗﻲ ﻭﺍﻹﻣﺎﻣﺔ‬
‫ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺑﺄ‪‬ﺎ ﻣﺮﺗﺒ ﹸﺔ ﻭﻣﻘﺎ ‪‬ﻡ ﺍﺟﺘﻬﺎ ٍﺩ ﻭﻟﻴﺴﺖ ﻣﺬﻫﺒﹰﺎ ﻣﻌﻴﻨﹰﺎ ﺇﻻ ﻟـﻤﻦ ﻳﺘﻤﺬﻫﺐ‬
‫ﺑﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ‪ ،‬ﻭﺣﱴ ﺃﻭﻟﺌﻚ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﻭﻧﻘﻞ ﺑﻌﺾ ﻣﺎ ﻳﻨﻘﻞ‬
‫ﺕ ﻻ ﳝﺜﻠﻮﻥ ﰲ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻨﻬﺞ ﺣﺠ ﹰﺔ ﺿﺪ‬ ‫ﻋﻨﻬﻢ ﻣﻦ ﺃﺷﻌﺎ ٍﺭ ﻭﻛﻠـﻤﺎ ٍ‬
‫ﻣﺪﺭﺳﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻭﻻ ﻳﻜﻮﻧﻮﻥ ﺣﺠ ﹰﺔ ﻋﻠﻰ ﺇﻣﺎﻣﻴ ِﺔ ﻣﺪﺭﺳ ِﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ‪ ،‬ﻭﺇﳕﺎ ﻫﺬﻩ‬
‫ﻇﺎﻫﺮﹲﺓ ﻣﻌﻬﻮﺩﹲﺓ ﰲ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻟـﻤﺬﺍﻫﺐ‪ ،‬ﺇﺫ ﻻ ﻳ‪‬ﺤﺘﺞ ﻋﻠﻰ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﺑﺄﺑﻨﺎﺋﻬﻢ‬
‫ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺭﺍﻳﺔ ﺍﻹﳊﺎﺩ ﻭﺍﻟﺸﻴﻮﻋﻴﺔ ﰲ ﻗﻌﺮ ﺑﻼﺩ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻓﻨﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﻫﺬﺍ‬
‫ﺍﳌﺆﻟﻒ ﺍﳌﺘﻬﻮﺭ ‪ :‬ﺇﻥ ﺁﻝ ﺍﳊﺪﺍﺩ‪ ،‬ﻭﺁﻝ ﺷﻬﺎﺏ‪ ،‬ﻭﺁﻝ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﺁﻝ ﺍﻟﻌﻄﺎﺱ‪ ،‬ﻭﺁﻝ ﺍﺑﻦ‬
‫ﺕ ﺷﻴﻮﻋﻴ ﹲﺔ ﺇﳊﺎﺩﻳ ﹲﺔ ؛ ﻷﻥ ﻓﻼﻧﹰﺎ ﻣﻦ ﺃﺑﻨﺎﺋﻬﻢ ﺗﻮﱃ ﻣﻨﺼﺒﹰﺎ ﻣﻌﻴﻨﹰﺎ‬‫ﳛﲕ ﻭﻫﻠـﻢ ﺟﺮﺍ ﺑﻴﻮﺗﺎ ‪‬‬
‫ﺕ ﺃﻭ ﺷﻌﺮﹰﺍ ﻳﺆﻳﺪ ﺭﺅﻳﺘﻪ ﻣﻦ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‬ ‫ﻭﺁﺧﺮ ﻛﺘﺐ ﻣﺆﻟﻔﹰﺎ ﻭﺁﺧﺮ ﻗﺎﻝ ﻋﺒﺎﺭﺍ ٍ‬
‫ﻭﺍﻟﺸﻴﻮﻋﻴﺔ ‪.‬‬
‫ﺕ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳌﻬﺎﺟﺮ ﻭﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻟـﻢ‬ ‫ﺇﻥ ﺑﻴﻮﺕ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻛﻠﻬﺎ ﺑﻴﻮ ‪‬‬
‫ﻧﺴﻤﻊ ﺃﻥ ﻋﺎﻟـﻤﹰﺎ ﻣﻦ ﻋﻠـﻤﺎﺋﻬﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ﺍﻟﺘﺎﺭﻳ ِﺦ ﻛﻠﱢﻪ ﻣﻦ ﺃﺧﺬ ﻋﻠـﻤﻪ ﺃﻭ ﺳﻨﺪﻩ ﺃﻭ‬
‫ﺳﺎﻓﺮ ﻟﻄﻠﺐ ﺍﻟﻌﻠـﻢ ﰲ ﺑﻠﺪ ﺗﻨﺘﻤﻲ ﻟﻐﲑ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ؛ ﻣﺎ ﻋﺪﺍ ﻣﻦ ﺳﺎﻓﺮ ﰲ‬

‫‪٣٩‬‬
‫ﺑﺪﺀ ﻋﺼﺮ ﺗﺮﺳﻴﺦ ﺍﳌﺪﺭﺳﺔ ﳉﻠﺐ ﺍﻷﻣﻮﺍﻝ ﻭﻟﻺﺑﻘﺎﺀ ﻋﻠﻰ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﻣ‪‬ﻦ‬
‫ﺴ ﹶﻞ ﰲ ﺑﻴﻮﺕ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ِﺧ ‪‬ﺪ ‪‬ﻣﺔﹸ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺴ ﹾﻠ ‪‬‬
‫ﰲ ﺣﻀﺮﻣﻮﺕ ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﻣﻊ ﺍﳊﺐ ﺍﳌﺒﲔ ﻭﺍﻟﻮﺍﺿﺢ ﻟﻜﺎﻓﺔ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺘﻌﺎﺭﻑ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺍﻟﺘﺰﺍﻭﺭ ﻋﻠﻰ ﻏﲑ ﺗﻌﺼﺐ‪ ،‬ﺣﱴ ﺃﻭﻟﺌﻚ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺍﳌﺆﻟﻒ ﺍﳌﺸﺎﺭ‬
‫ﺇﻟﻴﻪ ﺃﻥ ﳚﻌﻠﻬﻢ ﺣﺠ ﹰﺔ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﺳﻠﻔﻪ ﺇﳕﺎ ﺃﺧﺬﻭﺍ ﻋﻠـﻤﻬﻢ ﻭﺃﺳﺎﻧﻴﺪﻫﻢ ﻋﻦ‬
‫ﻣﺪﺭﺳﺔ ﺃﻫﻠﻬﻢ ﻭﺳﻠﻔﻬﻢ ﻭﻣﺜﻠﻮﻫﺎ ﰲ ﺇﻧﺪﻧﻮﺳﻴﺎ ﻭﺍﻟﻌﺎﻟـﻢ ﻭﻟـﻢ ﻳﻨﻘﻄﻌﻮﺍ ﻋﻨﻬﺎ ﻭﻻ‬
‫ﺕ ﺫﺍﺗﻴ ﹲﺔ ﺭﲟﺎ ‪‬ﺳﻜﹶﺖ‬ ‫ﻋﻦ ﻣﻨﻬﺠﻬﺎ ﻭﻻ ﻋﻦ ﺃﺳﺎﻧﻴﺪﻫﺎ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻟﺒﻌﻀﻬﻢ ﺍﺳﺘﺤﺴﺎﻧﺎ ‪‬‬
‫ﻋﻨﻬﺎ ﻭﺃﺧﻔﺎﻫﺎ ﰲ ﻏﺎﻟﺐ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻻﺳﺘﺤﺴﺎﻧﺎﺗِﻪ ﻭﺟ ‪‬ﻪ ﻣﻘﺒﻮ ﹲﻝ‬
‫ﺕ ﻋﻨﻬﺎ ﰲ ﻣﻨﻬﺠﻨﺎ‪ ،‬ﻭﻻ‬ ‫ﺧﺼﻮﺻﹰﺎ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻌﺘﺪﻟﺔ ؛ ﻭﻟﻜﻨﻬﺎ ﻣﺴﺎﺋﻞ ﻣﺴﻜﻮ ‪‬‬
‫ﺗﺮﺗﻘﻲ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ‪ ،‬ﺃﻭ ﺇﺷﺎﻋﺘﻬﺎ‪ ،‬ﺃﻭ ﺍﲣﺎﺫ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﺣﺠ ﹰﺔ ﻋﻠﻰ ﻣﻨﻬﺞ‬
‫ﺃﻭ ﺣﺠ ﹰﺔ ﻟـﻤﻨﻬﺞ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺇﻧﺪﻧﻮﺳﻴﺎ ﻋﻠﻰ ﺭﺃﻱ ﺍﳌﺆﻟﻒ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻗﺪ ﻋﺮﻓﺖ ﻣﻨﻬﺞ ﺃﻭ‬
‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﻋﻠﻰ ﻳﺪ ﲨﺎﻋﺔ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﺃﻳﹰﺎ ﻛﺎﻧﺖ ﻧﺴﺒﺘﻬﻢ‪ ،‬ﻓﺎﻟـﻤﻘﻄﻮﻉ ﺑﻪ‬
‫ﺃ‪‬ﻢ ﻻ ﻳﻨﺘﻤﻮﻥ ﻟـﻤﺪﺭﺳﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻭﻻ ﳝﺜﻠﻮ‪‬ﺎ ﻭﻻ ﻳﺘﺤﺪﺛﻮﻥ ﺑﺎﲰﻬﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﱪﻭﻥ ﻋﻦ ﻭﺟﻬﺔ ﻧﻈ ٍﺮ ﺫﺍﺗﻴ ٍﺔ ﻗﺪ ﳜﺘﻠﻒ ﻓﻴﻬﺎ ﺃﺣﺪﻫﻢ ﻣﻊ ﺷﻴﺨﻪ ﺃﻭ‬
‫ﻼ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﻣﺪﺭﺳﺔ‬ ‫ﺃﺑﻴﻪ ﺃﻭ ﻭﻟﺪﻩ‪ ،‬ﻭﻻ ﳚﺘﻤﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺃﺳﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻀ ﹰ‬
‫ﺑﻜﺎﻣﻠﻬﺎ ‪.‬‬
‫ﺇﻧﻨﺎ ﻻ ‪‬ﻧ ِﻜﻦ‪ ‬ﻷﻱ ﻣﺬﻫﺐ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻋﺪﺍ ًﺀ ﺃﻭ ﺣﺮﺑﹰﺎ ﺑﻘﺪﺭ ﻣﺎ ﳓﺘﺮﻡ ﻫﺬﻩ‬
‫ﺍﳌﺬﺍﻫﺐ ﻭﳓﺘﺮﻡ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ؛ ﻭﻟﻜﻦ ﺇﺫﺍ ﺑﻠﻎ ﺍﻷﻣﺮ ﺍﻻﻋﺘﺪﺍﺀ ﺍﻟﺴﺎﻓﺮ ﺍﳌﺒﺎﺷﺮ ﻋﻠﻰ‬
‫ﻒ ﻛ ﱞﻞ ﻣﻦ ﺍﳌﻮﺍﻓﻖ‬ ‫ﻣﻨﻬﺠﻨﺎ ﻭﻣﺬﻫﺒﻨﺎ ﺃﻭ ﺍﻟﺘﺰﻳﻴﻒ ﻓﺈﻥ ﺍﻹﻳﻀﺎﺡ ﻭﺍﺟﺐ ﻭﻻﺯﻡ ِﻟ‪‬ﻴ ِﻘ ‪‬‬
‫ﻭﺍﻟـﻤﻌﺎﺭﺽ ﻋﻨﺪ ﺣﺪﻩ‪ ،‬ﺇﺫ ﻣﺪﺭﺳﺘﻨﺎ ﻻ ﲤﺎﻧﻊ ﺃﻥ ﳜﺘﺎﺭ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﻟﻴﻬﺎ ﺍﲰﹰﺎ ﻻ ﻋﻘﻴﺪ ﹰﺓ‬

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‫ﻱ ﰲ ‪‬ﻣﺴ‪‬ﺎِﺋ ِﻞ ﺍ ِﻻ ‪‬ﺧﺘِﻼ ِ‬
‫‪‬ﻣ ﹾﺬ ‪‬ﻫﺐ‪ ‬ﺁﻝ ﺃﰊ ‪‬ﻋﹶﻠ ِﻮ ‪‬‬
‫ﻛﺘﺐ ﺍﻻﻣﺎﻡ ﺍﳊﺪﺍﺩ ﰲ )) ﺍﻟﺪﻋﻮﺓ ﺍﻟﺘﺎﻣﺔ (( ﺹ‪ ١٣٠‬ﲢﺖ ﻋﻨﻮﺍﻥ )) ﺍﻟﻜﻒ‬
‫ﻋﻦ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ (( ‪:‬‬
‫ﻭﳑﺎ ﻳﻨﺒﻐﻲ ﻭﻳﺘﺄﻛﺪ ﻛﻒ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﻛﺜﺮﺓ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﲔ ﺃﺻﺤﺎﺏ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ﺑﻌﺪﻩ ﻭﻭﻗﻊ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﳊﺮﻭﺏ‬
‫ﻭﺍﻟﻔﱳ‪ .‬ﻭﻣﻦ ﺃﻫﻮﻝ ﺫﻟﻚ ﻭﺃﻋﻈﻤﻪ ﺇﺷﻜﺎﻻ ﻣﻘﺘﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺜـﻤﺎﻥ ﺑﻦ‬
‫ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺛـﻢ ﻣﺎ ﻭﻗﻊ ﺑﲔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻭﺑﲔ ﻃﻠﺤﺔ ﻭﺍﻟﺰﺑﲑ ﻭﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻳﻮﻡ‬
‫ﺍﳉﻤﻞ ﻭﺑﲔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻭﺑﲔ ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬
‫ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﺑﺼﻔﲔ ‪.‬‬
‫ﻓﻠﻴﻠﺘﻤﺲ ﺍﳌﺆﻣﻦ ﺍﻟﺸﻔﻴﻖ ﻋﻠﻰ ﺩﻳﻨﻪ ﻷﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠـﻢ ﰲ ﺃﻣﺜﺎﻝ ﺫﻟﻚ ﺃﺣﺴﻦ ﺍﳌﺨﺎﺭﺝ ﻭﳛﻤﻠﻬﻢ ﻋﻠﻰ ﺃﲨﻞ ﺍﶈﺎﻣﻞ ﺍﻟﻼﺋﻖ‬
‫ﺑﻔﻀﻠﻬﻢ ﻭﺟﻼﻟﺔ ﺃﻗﺪﺍﺭﻫﻢ ﻓﺈ‪‬ﻢ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻋﺪﻭ ﹲﻝ ﺃﺧﻴﺎ ‪‬ﺭ ﺃﻣﻨﺎ ُﺀ ‪.‬‬

‫ﻣﺎ ﺍﺳﺘﺤﺴﻨﻪ ﻟﻨﻔﺴﻪ ؛ ﻭﻟﻜﻦ ﺍﳌﻤﺎﻧﻌﺔ ﺗﱪﺯ ﺟﻠﻴ ﹰﺔ ﻋﻨﺪﻣﺎ ﻳﺘﻌﺪﻯ ﺟﺎﻫﻞ ﲟﺪﺭﺳﺘﻪ ﻭﻋﻘﻴﺪ‪‬ﺎ‬
‫ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺣﺎﻓﻞ ﺑﺎﻟـﻤﻮﺍﻗﻒ ﻟﻴﺠﻌﻠﻪ ﻟﻘﻤﺔ ﺳﺎﺋﻐﺔ ﰲ ﻓﻢ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﺎﻟـﻤﻴﺔ ‪.‬‬
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‫ﻓﻠﻴﻜﻦ ﺍﳌﺆﻣﻦ ﺍﳌﺘﺒﻊ ﳍﻢ ﺑﺈﺣﺴﺎ ٍﻥ )‪ (١‬ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﻭﺻﻒ ﺍﻟﻠﹼﻪ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ } :‬ﻭﺍﻟﱠ ِﺬﻳ ‪‬ﻦ ﺟ‪‬ﺎﺅ‪‬ﻭﺍ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭﺑ‪‬ﻨﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟﻨﺎ ﻭﻹِﺧﻮﺍﻧِﻨﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
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‫ﻚ ‪‬ﺭﺅ‪‬ﻭ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﰲ ﹸﻗﻠﹸﻮﺑِﻨﺎ ِﻏﻼ‪ِ ‬ﻟﻠﱠﺬﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭﺑ‪‬ﻨﺎ ِﺇ‪‬ﻧ ‪‬‬ ‫‪‬ﺳ‪‬ﺒﻘﹸﻮﻧﺎ ﺑﺎﻹﳝﺎ ِﻥ ﻭﻻ ‪‬ﺗ ‪‬‬
‫‪‬ﺭﺣِﻴ ‪‬ﻢ{‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠـﻢ ‪ )) :‬ﺇﺫﺍ ﺫﻛﺮ ﺃﺻﺤﺎﰊ ﻓﺄﻣﺴﻜﻮﺍ((‪،‬‬
‫ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ )) :‬ﺧ ‪‬ﲑ ﺍﻟ ﹸﻘﺮ‪‬ﻭ ِﻥ ﹶﻗ ‪‬ﺮﻧِﻲ ﺛـﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺛـﻢ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺛـﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻠﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪ ((..‬ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬
‫))ِﺍ ‪‬ﺣ ﹶﻔﻈﹸﻮﱐ ﰲ ﺃﺻﺤﺎﰊ ﻭﺃﺻﻬﺎﺭﻱ‪ ،‬ﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣ ِﻔﻈﹶﲏ ﻓِﻴ ِﻬ ‪‬ﻢ ‪‬ﺣ ِﻔ ﹶﻈﻪ‪ ‬ﺍﻟﻠﹼ ‪‬ﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﺨﻠﱠﻰ ﺍﻟﻠﹼ ‪‬ﻪ ﻋﻨﻪ‬
‫ﺨﻠﹼﻰ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬‫ﺤ ﹶﻔﻈﹾـﻨـﻲ ﻓﻴﻬﻢ ‪‬ﺗ ‪‬‬
‫ﻭﺍﻵﺧﺮﺓِ‪ ،‬ﻭ ‪‬ﻣﻦ ﻟـﻢ ‪‬ﻳ ‪‬‬
‫ﺃﻭﺷﻚ ﺃﻥ ‪‬ﻳ ﹾﺄﺧ‪ ‬ﹶﺬﻩ‪ ،((‬ﻭﺑﺎﻟﻠﹼﻪ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ‪ .‬ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﹰﺎ ‪.‬‬
‫ﻭﻭﺭﺩ ﰲ ﻛﻼﻡ ﺍﳊﺒﻴﺐ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﻌﻄﺎﺱ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑـ))ﺗﻨﻮﻳﺮ ﺍﻷﻏﻼﺱ(( ﻣﺎ ﻣﺜﺎﻟﻪ ‪:‬‬

‫)‪ (١‬ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻓﺘﺮﻯ ﻋﻠﻴﻪ ﻣﺆﻟﻒ ﺭﺳﺎﻟﺔ )) ﺍﻟﺸﻴﻌﺔ ﰲ‬
‫ﺇﻧﺪﻭﻧﻴﺴﻴﺎ (( ﻭﺻﻨﻔﻪ ﰲ ﺑﻴﻮﺕ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻟـﻢ ﳚﺪ ﰲ ﻣﺆﻟﻔﺎﺕ ﺍﳊﺪﺍﺩ ﻭﻻ ﺩﻳﻮﺍﻧﻪ ﻣﺎ‬
‫ﻳﺸﻔﻊ ﻟﻜﺬﺑﻪ ﻓﻨﻘﻞ ﺑﻌﺾ ﺃﺑﻴﺎﺕ ﻣﻦ ﻗﺼﻴﺪﺗﲔ ﻃﻮﻳﻠﺘﲔ ﻻ ﻋﻼﻗﺔ ﳍﻤﺎ ﲟﺎ ﻳﻌﺰﻭ ﺇﻟﻴﻪ‬
‫ﺍﳌﺆﻟﻒ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﻤﺎ ﺣﺠﺔ ﻋﻠﻰ ﺗﺸﻴﻌﻪ ‪.‬‬
‫ﻓﺎﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﺃﺣﺪ ﺃﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺃﺣﺪ ﺃﻗﻄﺎﺏ ﻣﺪﺭﺳﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺼﺐ ﰲ ﺧﺪﻣﺔ ﻣﺬﻫﺒﻪ ﻭﻣﺬﻫﺐ ﻣﺪﺭﺳﺔ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻌﻠﻮﻳﺔ‬
‫ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﻜﺎﺗﺒﺎﺗﻪ ﻭﻛﻼﻣﻪ‪ ،‬ﻭﻓﻴﻬﻤﺎ ﺍﻟ ‪‬ﻐ‪‬ﻨﻴ‪‬ﺔ ﺍﻟﻜﺎﻓﻴﺔ‬
‫ﻟـﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﻑ ﻣﻨﻬﺞ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ‪.‬‬
‫‪٤٢‬‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺃﻓﻀﻞ ﺍﳋﻠﻖ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻓﻀﻠﻬﻢ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺃﻓﻀﻞ‬
‫ﺍﳋﻠﻔﺎﺀ ﺳﻴﺪﻧﺎ ﺃﺑﻮﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺛـﻢ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ ﺛـﻢ ﺳﻴﺪﻧﺎ‬
‫ﻋﺜـﻤﺎﻥ ﺛـﻢ ﺳﻴﺪﻧﺎ ﻋﻠﻲ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﲨﻴﻌﻬﻢ ﻋﺪﻭﻝ‬
‫ﺑﺮﺭﺓ‪ ،‬ﻭﻫﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬
‫‪ -١‬ﻗﺴﻢ ﻫﺎﺟﺮﻭﺍ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ ،‬ﻭﻫﻢ ﺍﳌﻬﺎﺟﺮﻭﻥ‪.‬‬
‫‪ -٢‬ﻗﺴﻢ ﻧﺼﺮﻭﻩ‪ ،‬ﻭﻫﻢ ﺍﻷﻧﺼﺎﺭ ‪.‬‬
‫‪ -٣‬ﻗﺴﻢ ﺁﻣﻨﻮﺍ ﺑﻪ ﻭﺻﺤﺒﻮﻩ ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻫﻢ ﻓﻘﺎﻝ ﺍﻟﻠﹼﻪ ﻓﻴﻬﻢ ‪ } :‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎﺅ‪‬ﻭﺍ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ‬
‫‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭﺑ‪‬ﻨﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟﻨﺎ ﻭﻹﺧﻮﺍﻧِﻨﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﺒﻘﹸﻮﻧﺎ ﺑﺎﻹﳝﺎ ِﻥ {‪ ،‬ﻓﻤﺪﺣﻬﻢ ﺍﻟﻠﹼﻪ‬
‫ﻻﺗﺼﺎﻓﻬﻢ ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﺍﳊﺬﺭ ﻛﻞ ﺍﳊﺬﺭ ﺃﻥ ﻳﻨﺘﻘﺼﻬﻢ ﺃﺣﺪ ﺃﻭ ﻳﺘﻜﻠـﻢ‬
‫ﻓﻴﻬﻢ‪.‬‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻋﺪﻭﻝ‪ ،‬ﻭﻛﻠﻬﻢ ﻓﻀﻼﺀ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﺑﻴﻨﻬﻢ ‪‬ﻣ ‪‬ﺆﻭ‪‬ﻝ‪،‬‬
‫ﻭﺍﻟﺴﻜﻮﺕ ﻋﻨﻪ ﻭﺍﺟﺐ ﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ )) ﺍﻟﺰﺑﺪ (( ‪:‬‬
‫‪‬ﻋ‪‬ﻨﻪ‪ ‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﺮ ﺍﻻِﺟﺘِﻬﺎ ِﺩ ﻧ‪‬ﹾﺜِﺒﺖ‪‬‬ ‫ﺴﻜﹸﺖ‪‬‬
‫ﺏ ‪‬ﻧ ‪‬‬
‫ﲔ ﺍﻟﺼ‪‬ﺤﺎ ِ‬
‫ﻭﻣﺎ ‪‬ﺟﺮ‪‬ﻯ ‪‬ﺑ ‪‬‬
‫ﻭﺳﻴﺼﻠﺢ ﺑﻴﻨﻬﻢ ﺭ‪‬ﻢ ﻫﻨﺎﻙ ﻭﳚﻤﻌﻬﻢ ﰲ ﻣﺴﺘﻘﺮ ﺭﲪﺘﻪ ﻭﺩﺍﺭ ﻛﺮﺍﻣﺘﻪ‪،‬‬
‫ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﺗﻨﻘﻴﺺ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﺳﻮﹲﺓ ﻣِﻦ ﺳﻠﻔﻪ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﻟﱵ ﲨﻊ ﻓﻴﻬﺎ ﺍﻟﻐﺚ‬
‫ﻭﺍﻟﺴﻤﲔ ﻭﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﳊﻖ ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻠﻒ ﻭﻓﻴﻤﺎ ﺍﻋﺘﻘﺪﻭﻩ ﻭﻓﻌﻠﻮﻩ‪،‬‬
‫ﻭﻣﻦ ﺯﺍﻍ ﻭﻣﺎﻝ ﻋﻦ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﻘﻮﱘ ﻭﻟـﻢ ﺗﻨﻔﻊ ﻓﻴﻪ ﺍﳌﻮﻋﻈﻪ ﻭﺍﻟﺘﺬﻛﺮﺓ‬
‫‪٤٣‬‬
‫ﻓﺴﻴﻨﺪﻡ ﺇﺫﺍ ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﺃﻥ ﻧﻘﻮﻝ ﻣﺎ ﻟﻴﺲ ﻟﻨﺎ ﺑﻪ ﻋﻠـﻢ ﺃﻭ‬
‫ﻧﻌﺘﻘﺪ ﻣﺎ ﻟﻴﺲ ﲝﻖ ﺃﻭ ﻧﻌﻤﻞ ﻏﲑ ﺻﺎﱀ ‪ .‬ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻨﺎﺛﺮ ﺃﺑﻮﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﻬﺎﺏ ﻭﺑﻘﺪﺭ‬
‫ﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﻣﺆﻟﻒ )) ﺍﻟﺸﻴﻌﺔ ﰲ ﺇﻧﺪﻧﻮﺳﻴﺎ (( ﻣﻦ ﺃﺑﻴﺎﺕ ﺃﺑﺮﺯ ﻓﻴﻬﺎ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﻓﺈ‪‬ﺎ ﰲ ﻏﺎﻟﺒﻬﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ‬
‫ﰲ ﻣﻨﻬﺞ ﺃﻫﻠﻪ ﻭﺳﻠﻔﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺗﺸﻴﻌﻪ ﲟﻔﻬﻮﻡ ﺍﳌﺬﻫﺐ ﻓﻼ ﻳﻮﺟﺪ‬
‫ﺫﻟﻚ ﰲ ﺣﻴﺎﺗﻪ ﺃﺻﻼ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻘﺼﺎﺋﺪ ﻣﺎ ﺗﺸﲑ ﺇﱃ ﺍﻋﺘﺪﺍﻟﻪ ﰲ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﳌﺴﺎﺋﻞ ‪ ..‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﺑﻦ ﺷﻬﺎﺏ ﺳﻨﻴﹰﺎ ﺃﻡ ﺇﻣﺎﻣﻴﹰﺎ ﻓﻠﻴﺲ ﻣﻮﻗﻔﻪ ﺣﺠ ﹰﺔ ﻋﻠﻰ‬
‫ﻣﺬﻫﺐ ﺃﻫﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﺷﻌﺮﻩ ﺣﺠ ﹰﺔ ﻟـﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﻠﺐ ﻣﻨﻬﺞ ﺃﻫﻠﻪ ﺗﻔﺮﺩﻫﻢ‬
‫ﻭﺧﺼﻮﺻﻴﺘﻬﻢ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺷﻬﺎﺏ ﰲ )) ﺩﻳﻮﺍﻧﻪ (( ‪:‬‬
‫ـ ِﻪ ‪‬ﺣﺒ‪‬ــﹰﺎ ‪‬ﻳـ ﹶﻜﻔﹼ ‪‬ﺮ ﺍﻷﻭﺯﺍﺭﺍ‬ ‫ﺖ ﺭﺳﻮ ِﻝ‬‫ﺩِﻳﻨ‪‬ﻨﺎ ‪‬ﺣﺐ‪ ‬ﺃﻫ ِﻞ ﺑﻴ ِ‬
‫ﲔ ﻋِﻨ ‪‬ﺪﻩ‪ ‬ﻣِﻘﺪﺍﺭﺍ‬
‫ـ ِﻦ ﺍﻟ ‪‬ﻌﻠِـﻴ‪‬ـ ِ‬ ‫ﻀﺠِﻴﻌ‪‬ﻴـ‬
‫ﻭﻛﺬﺍ ‪‬ﺣﺐ‪ ‬ﺻﺎﺣﺒﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺖ ِﻟﻬ‪‬ﻮﻟِﻬﺎ ﺍﻷﺑﺼـﺎﺭﺍ‬
‫ـ ‪‬ﻪ ﺃﺯﺍﻏ ‪‬‬ ‫ﺏ ِﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﹶﺃ ‪‬ﺧ ‪‬ﻤــ ‪‬ﺪ ﺍﻟﻠﹼـ‬
‫‪‬ﻤﺎ ‪‬ﺭ ‪‬‬
‫ﺟﺎ ‪‬ﺩ ﺑﺎﻟﻔﻀ ِﻞ ﺣﲔ ﻧﺎﻝ ﺍﻟﻴﺴﺎﺭﺍ‬ ‫ﻀ ﹶﻞ ﻟـﻤﺎ‬
‫ﻭﻟﻌﺜـﻤﺎ ﹶﻥ ‪‬ﻧ ‪‬ﻌ ِﺮﻑ‪ ‬ﺍﻟ ﹶﻔ ‪‬‬
‫ــ ‪‬ﺮﹰﺍ ﻭﺩﺍﺭﺍ‬
‫ﺴﺘ‪‬ﻘ َ‬
‫ﳋ ﹾﻠـ ِﺪ ‪‬ﻣ ‪‬‬
‫ﺟﻨ ِﺔ ﺍ ﹸ‬ ‫ﺸﺮ‪‬ﻭﺍ ﺑﺄ ﹼﻥ ﳍــﻢ ﰲ‬
‫ﻭﺍﻷُﻭﱃ ‪‬ﺑ ‪‬‬
‫)‪(١‬‬
‫ﻭﻗﺎﻝ ﰲ )) ﺭﺷﻔﺔ ﺍﻟﺼﺎﺩﻱ (( ﺹ‪: ١١٠‬‬

‫)‪ (١‬ﻃﺒﻌﺔ ﺍﻟﺴﻴﺪ ﻃﺎﻫﺮ ﺍﻟﻌﻴﺪﺭﻭﺱ ‪.‬‬

‫‪٤٤‬‬
‫ﳚﺐ ﻭﻳﺘﺄﻛﺪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﻤﻮﻣﺎ ﻭﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺸﺮﻳﻒ ﺧﺼﻮﺻﺎ ﺗﻌﻈﻴﻢ‬
‫ﻭﺗﻮﻗﲑ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ﻭﳏﺒﺘﻬﻢ ﲨﻴﻌﺎ ﻷ‪‬ﻢ ﳒﻮﻡ‬
‫ﺍﳍﺪﺍﻳﺔ ﻭﺭﺟﺎﻝ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ‪ ،‬ﻭﻫﻢ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺛﲎ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻢ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻭﻭﺭﺩﺕ ﰲ ﻓﻀﻠﻬﻢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ‪ ،‬ﻭﺟﺎﺀﺕ‬
‫ﺑﺬﻟﻚ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺼﺮﳛﺔ ‪ .‬ﻭﻳﻜﻔﻲ ﺍﳌﻨﺼﻒ ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠـﻢ‪ )) :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﺍﺧﺘﺎﺭ ﺃﺻﺤﺎﰊ ﻋﻠﻰ ﺍﻟﻌﺎﻟـﻤﲔ ﺳﻮﻯ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟـﻤﺮﺳﻠﲔ((‪،‬‬
‫ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ )) :‬ﺍﻟﻠﹼﻪ ﺍﻟﻠﹼﻪ ﰲ ﺃﺻﺤﺎﰊ ﻻ ﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﺎ ﺑﻌﺪﻱ ﻓﻤﻦ‬
‫ﺃﺣﺒﻬﻢ ﻓﺒﺤﱯ ﺃﺣﺒﻬﻢ ‪ ،‬ﻭﻣﻦ ﺃﺑﻐﻀﻬﻢ ﻓﺒﺒﻐﻀﻲ ﺃﺑﻐﻀﻬﻢ ‪ ،‬ﻭﻣﻦ ﺁﺫﺍﻫﻢ ﻓﻘﺪ ﺁﺫﺍﱐ‬
‫ﻭﻣﻦ ﺁﺫﺍﱐ ﻓﻘﺪ ﺁﺫﻯ ﺍﻟﻠﹼﻪ ﻭﻣﻦ ﺁﺫﻯ ﺍﻟﻠﹼﻪ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﺧﺬﻩ (( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ‪)) :‬ﺃﺻﺤﺎﰊ ﻛﺎﻟﻨﺠﻮﻡ ﺑﺄﻳﻬﻢ ﺍﻗﺘﺪﻳﺘﻢ ﺍﻫﺘﺪﻳﺘﻢ (( ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ‪)) :‬ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﰊ ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻧﻔﻖ‬
‫ﺃﺣﺪﻛﻢ ﻣﺜﻞ ﺃﹸﺣ‪ٍ ‬ﺪ ﺫﻫﺒﹰﺎ ﻣﺎ ﺑﻠﻎ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ (( ‪.‬‬
‫ﺛـﻢ ﻗﺎﻝ‪ :‬ﻭﺃﻓﻀﻠﻬﻢ ﺃﺑﻮﺑﻜﺮ ﺛـﻢ ﻋﻤﺮ ﺛـﻢ ﻋﺜـﻤﺎﻥ ﺛـﻢ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬
‫ﻋﻨﻬﻢ‪ ،‬ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻔﻀﻞ ﻋﻠﻴﺎ ﻋﻠﻰ ﻋﺜـﻤﺎﻥ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺘﻮﻗﻒ ﺑﻴﻨﻬﻤﺎ‬
‫ﻭﻫﻮ ﳐﺘﺎﺭ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺸﲑ ﻧﺎﻇﻢ )) ﺍﻟﺰﺑﺪ (( ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬
‫ﻕ‬
‫ﻭﺍﻷﻓﻀ ﹸﻞ ﺍﻟﺘﺎﱄ ﻟﻪ ﺍﻟﻔﺎﺭﻭ ‪‬‬ ‫ﻭﺑﻌ ‪‬ﺪﻩ‪ ‬ﻓﺎﻷﻓﻀ ﹸﻞ ﺍﻟﺼﺪﻳ ‪‬ﻖ‬
‫ﻱ‬
‫ﻓﺎﻟﺴﺘ ﹸﺔ ﺍﻟﺒﺎﻗﻮ ﹶﻥ ﻓﺎﻟﺒﺪﺭ ‪‬‬ ‫ﻋﺜـﻤﺎ ﹸﻥ ﺑﻌﺪ‪‬ﻩ ﻛﺬﺍ ﻋﻠ ‪‬ﻲ‬

‫‪٤٥‬‬
 ‫ﻒ ﻣِﻦ ﺁ ِﻝ ﺃﰊ ‪‬ﻋﹶﻠﻮِﻱ ﻻ ‪‬ﻳﻤِﻴﻠﹸﻮ ﹶﻥ ﺇﱃ ﺍﻟ ‪‬ﻐﹸﻠﻮ‪‬‬
‫ﺍﻟﺴ‪‬ﹶﻠ ‪‬‬
‫ﻣﻦ ﻗﻮﺍﻋﺪ ﻣﻨﻬﺞ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﺃ‪‬ﻢ ﻻ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻟﻐﻠﻮ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ‬
‫ﺍﻟﺬﻱ ﺟﺮﻯ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﻳﺴﻜﺘﻮﻥ ﻓﻴﻤﺎ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﺮﻏﺒﻮﻥ‬
‫ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﳋﻮﺽ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ‪:‬‬
‫‪ -١‬ﻣﻘﺘﻞ ﺍﻹﻣﺎﻡ ﺍﳊﺴﲔ ﻭﺇﻋﺎﺩﺓ ﺫﻛﺮﻯ ﻳﻮﻡ ﻛﺮﺑﻼﺀ ‪.‬‬
‫‪ -٢‬ﺍﻟﱰﺍﻉ ﺑﲔ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻭﻣﻌﺎﻭﻳﺔ ﻭﻧﺘﺎﺋﺞ ﺫﻟﻚ ‪.‬‬
‫‪ -٣‬ﻣﻮﺍﻗﻒ ﻋﺎﺋﺸﺔ ﺍﻟﺼﺪﻳﻘﺔ ﻣﻦ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ‪.‬‬
‫‪ -٤‬ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺣﻮﻝ ﺧﻼﻓﺔ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪.‬‬
‫‪ -٥‬ﻟﻌﻦ ﺑﻌﺾ ﺍﻟﺒﻐﺎﺓ ‪‬ﻋﻠﹶﻨﹰﺎ ‪.‬‬
‫‪ -٦‬ﺧﻼﻑ ﺳﻴﺪﺗﻨﺎ ﻓﺎﻃﻤﺔ ﻣﻊ ﺳﻴﺪﻧﺎ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺣﻮﻝ ﹶﻓﺪ‪‬ﻙ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻒ ﺧﺎﺻ ﹲﺔ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﻫﺬﻩ‬
‫ﻭﻟﻠﺴﻠﻒ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻣﻮﺍﻗ ‪‬‬
‫ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻓﻘﺪ ﺃﹸﺛﺮ ﻋﻨﻬﻢ ﻋﻨﺪﻣﺎ ﻭﺻﻞ ﻛﺘﺎﺏ )) ﺍﻹﺣﻴﺎﺀ (( ﻭﺟﺮﻯ ﰲ ﺛﻨﺎﻳﺎ‬
‫ﻋﺒﺎﺭﺍﺗﻪ ﻛﻼ ‪‬ﻡ ﺣﻮﻝ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻗﺎﻟﻮﺍ ‪ :‬ﰲ )) ﺍﻹﺣﻴﺎﺀ (( ﻛﻼﻡ ﺃﻭ‬
‫ﻋﺒﺎﺭﺍﺕ ‪‬ﻭ ِﺩﺩ‪‬ﻧﺎ ﺃﻥ ﳕﺤﻮﻫﺎ ﻭﻟﻮ ﲟﺎﺀ ﺍﻟﻌﻴﻮﻥ‪..‬‬
‫ﻉ ﺗﺮﺍﺟﻢ ﺍﻟﺴﺎﺩﺓ‬
‫ﻱ (( ﺇﱃ ﺗﺮﱘ ‪ -‬ﻭﻫﻮ ﳎﻤﻮ ‪‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﺩﺧﻞ )) ﺍﳌ ‪‬‬
‫ﺸ ‪‬ﺮﻉ‪ ‬ﺍﻟ ‪‬ﺮ ِﻭ ‪‬‬
‫ﺑﲏ ﻋﻠﻮﻱ ﻭﻣ‪‬ﺆﻟﹼ ﹸﻔ ‪‬ﻪ ﻋﺎﺵ ﰲ ﺍﳊﺮﻣﲔ ﻭﺗﺄﺛﺮ ﲟﺪﺭﺳﺔ ﺍﳊﺠﺎﺯ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻣﺪﺍﺭﺱ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ -‬ﻗﺎﻝ ‪‬ﺳﹶﻠﻔﹸﻨﺎ‪ :‬ﻭﺩِﺩﻧﺎ ﻣﻦ ﻣﺆﻟﻒ ))ﺍﻟـﻤﺸﺮﻉ(( ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻛﺘﺐ‬
‫ﺑﻌﺾ ﺍﻟﻮﻗﺎﺋﻊ ‪.‬‬

‫‪٤٦‬‬
‫ﻭﺃﹸﺛﺮ ﺃﻧﻪ ﺇﺫﺍ ﻗﺮﺉ )) ﺍﳌﺸﺮﻉ (( ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﺟﺎﻝ ﻳﻘﻮﻝ ‪ :‬ﻣﺮ‪‬ﻭﺍ ﻋﻠﻴﻪ ﺳﺮﺩﹰﺍ‬
‫ﻣﻦ ﻏﲑ ﺗﻘﺮﻳﺮ ﺧﺼﻮﺻﺎ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﻋﻨﺪ ﺫﻛﺮ ﻣﺎ ﺟﺮﻯ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﻭﻗﺎﺋﻊ ﻣﻘﺘﻞ ﺍﻹﻣﺎﻡ ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪.‬‬
‫ﻭﻫﺬﻩ ﰲ ﻣﺪﺭﺳﺔ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻣﻮﺍﻗﻒ ﺛﺎﺑﺘ ﹲﺔ ﺗﻨﺎﻗﻠﻬﺎ ﺍﳋﻠﻒ ﻋﻦ ﺍﻟﺴﻠﻒ‬
‫ﻭﺻﺎﺭﺕ ﻣﻨﻬﺠﻬﻢ ﺍﳌﺘﻔﺮﺩ ﻋﻦ ﻏﲑﻩ ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﳍﻢ ﻣﻮﻗﻔﹰﺎ ﺛﺎﺑﺘﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻓﺈﻥ ﻣﻨﻬﺠﻬﻢ ﻭﻃﺮﻳﻘﺘﻬﻢ‬
‫‪ -‬ﺣﱴ ﻣﻦ ﺷﺬ ﰲ ﺍﻟﻈﺎﻫﺮ ﻋﻦ ﻣﻨﻬﺠﻬﻢ ‪ -‬ﲣﺎﻟﻒ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣﺬﻫﺐ‬
‫ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ‪:‬‬
‫‪ -١‬ﻧﻔﻴﻬﻢ ﻟﻌﻘﻴﺪﺓ ﻋﺼﻤﺔ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ ﻋﺸﺮ‪.‬‬
‫‪ -٢‬ﻋﺪﻡ ﺍﻟﻘﻮﻝ ﺑﺎﻟـﻤﺘﻌﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ ‪.‬‬
‫‪ -٣‬ﻋﺪﻡ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻘﻴﺔ ﻭﺍﻟﺮﺟﻌﺔ‪.‬‬
‫‪ -٤‬ﺻﺤﺔ ﺍﳉﻤﻌﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﻐﲑ ﺇﻣﺎﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪.‬‬
‫‪ -٥‬ﺗﺮﺿﻴﻬﻢ ﻋﻦ ﲨﻴﻊ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ‪.‬‬
‫‪ -٦‬ﻋﺪﻡ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﻳﻌﺪ ﻭﺍﺣﺪﺍ ‪.‬‬
‫‪ -٧‬ﳐﺎﻟﻔﺘﻬﻢ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ‪.‬‬
‫‪ -٩‬ﻟﻴﺲ ﻟﺴﻠﻔﻨﺎ ﺃﻱ ﺷﻌﺎﺭ ﻣﻦ ﻓﺮﺡ ﺃﻭ ﺣﺰﻥ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ ‪ ١٨ :‬ﺫﻱ‬
‫ﺍﳊﺠﺔ )) ﻳﻮﻡ ﻏﺪﻳﺮ ‪‬ﺧﻢ‪ ،(( ‬ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻳﻮﻡ ﻛﺮﺑﻼﺀ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻳﺎﻡ‬
‫ﺫﺍﺕ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺄﺣﺪﺍﺙ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ‪.‬‬

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‫ﻓﺂﻝ ﺑﺎﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ ﻭﺍﻟﻌﺎﻟـﻢ ﻛﻠﻪ ﻋﱪ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ ﻭﻧﺸﺎﻃﻬﻢ‬
‫ﺍﻟﻌﻠـﻤﻲ ﻭﺍﻟﻌﻤﻠﻲ ﻟـﻢ ﻳﺜﺒﺖ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺭﺟﺎﳍﻢ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﺩﻋﻮﺓ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺃﻥ ﺩﻋﺎ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ ﺃﻭ ﺃﻗﺎﻣﻬﺎ ﲝﻀﺮﻣﻮﺕ ﺃﻭ‬
‫ﺧﺎﺭﺟﻬﺎ)‪(١‬؛ ﻣﺎﻋﺪﺍ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺍﺧﺘﻴﺎﺭﹰﺍ ﻟـﻤﺎ ﻭﺭﺩ ﰲ‬
‫ﻓﻀﻠﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ )‪. (٢‬‬

‫)‪ (١‬ﺫﻛﺮ ﻣﺆﻟﻒ )) ﺍﻟﺸﻴﻌﺔ ﰲ ﺇﻧﺪﻧﻮﺳﻴﺎ (( ﺑﻌﺾ ﺍﻟﺸﻌﺎﺋﺮ ﺍﳌﻘﺎﻣﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﻳﻮﻡ ﺍﻟﻌﺎﺷﺮ ﻣﻦ‬
‫ﳏﺮﻡ ﻭﻣﻨﻬﺎ ﻃﺒﺦ ﺍﻟﺸﺮﺑﺔ ﺑﺎﻟﻠﻮﻧﲔ ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ‪ ،‬ﻭﰲ ﺷﻬﺮﻱ ﳏﺮﻡ ﻭﺻﻔﺮ ﻻ ﺗﻘﺎﻡ‬
‫ﺍﻷﻓﺮﺍﺡ ﻭﻻ ﳚﺮﻭﻥ ﻋﻘﺪ ﺍﻟﻨﻜﺎﺡ ﻭﻻ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﺍﻟـﻤﻌﺘﻘﺪ ﻟﺪﻯ ﻫﺆﻻﺀ ﺃﻥ ﻣﻦ ﺃﻗﺎﻡ‬
‫ﺃﻓﺮﺍﺣﺎ ﰲ ﻫﺬﻳﻦ ﺍﻟﺸﻬﺮﻳﻦ ﻗﺪ ﻳﺼﻴﺒﻪ ﳓﺲ‪ ،‬ﻭﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ‪.‬‬
‫ﻗﻠﺖ ‪ :‬ﻫﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ ‪ -‬ﻭﺍﻟـﻤﺆﻟﻒ ﻳﻌﺮﻑ ﺫﻟﻚ ‪ -‬ﻻ ﻳ‪‬ﻠﻘﻲ ﺍﻟﻌﻠﻮﻳﻮﻥ‬
‫ﲝﻀﺮﻣﻮﺕ ﻭﺇﻧﺪﻧﻮﺳﻴﺎ ﻭﻏﲑﳘﺎ ﻣﻦ ﺑﻼﺩ ﺍﻟﻌﺎﻟـﻢ ‪‬ﺎ ﺑﺎ ﹰﻻ ؛ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ‬
‫ﻃﺮﻳﻘﺘﻬﻢ‪ ،‬ﻭﺗﻌﺎﻗﺒﺖ ﺍﻷﺟﻴﺎﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﳍﻢ ﰲ ﺗﻜﺮﱘ ﺍﻟﺸﻴﻮﺥ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺑﺎﳊﻮﻟﻴﺎﺕ ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﻓﻘﻂ‪ ،‬ﻓﻴﺠﺐ ﺍﻟﺘﻔﺮﻳﻖ ﻛﻠﻴﺎ ﺑﲔ )) ﻣﻔﻬﻮﻡ ﺍﻟﻌﻠﻮﻳﲔ ((‬

‫ﻛﻤﺪﺭﺳﺔ ﻭﺑﲔ ﻏﲑﻫﻢ ‪.‬‬

‫ﱀ ‪‬ﻳﺮ‪‬ﻭ ﹶﻥ ﺃ ﹼﻥ ﺃﺣﻘﻴ ﹶﺔ ﺍﻻﻗﺘﺪﺍﺀ ﺇﳕﺎ ﺗﻜﻮﻥ ﻟـﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫)‪ (٢‬ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎ ﹸ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ ،‬ﻭﻻ ﺃﺛﺮ ﻋﻨﺪﻫﻢ ﻟـﻤﺎ ﻳﻘﻊ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﰲ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻙ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﻮ ‪‬ﻡ ﻻ ﳛﺘﻔﻠﻮﻥ ﺑﻌﻴﺪ ﺍﻟﻔﻄﺮ ﻷﻥ ﻓﻴﻪ ﻣﻨﺎﺳﺒﺔ ﻣﻘﺘﻞ ﻓﻼﻥ ﻭﻻ‬
‫ﳛﺘﻔﻠﻮﻥ ﺑﻌﻴﺪ ﺍﻷﺿﺤﻰ ﻷﻥ ﺍﺣﺘﻔﺎﳍﻢ ﺑﻴﻮﻡ ﻏﺪﻳﺮ ﺧﻢ ﻓﺴﻠﻔﻨﺎ ﻻ ﻳﻘﻮﻟﻮﻥ ‪‬ﺬﺍ ؛ ﺇﺫ‬
‫ﺇﻥ ﺍﻟﻨﺺ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻻ ﺑﺄﺱ ﲟﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﱪﺯ ﻣﻘﺎﻡ ﺍﻹﻣﺎﻡ ﺃﻭ ﺃﺣﺪﺍ ﻣﻦ‬
‫ﺫﺭﻳﺘﻪ ﺩﻭﻥ ﺗﻌﻄﻴﻞ ﺳﻨﺔ ﻧﺒﻮﻳﺔ ﺃﻭ ﻣﻌﺎﺭﺿﺘﻪ ﻣﺸﺮﻭﻋﻴﺘ‪‬ﻬﺎ‪ ،‬ﻓﺎﻟـﻤﺴﺄﻟ ﹸﺔ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﻻ‬
‫ﺏ ﺷﺮﻋ ‪‬ﻲ ‪.‬‬‫ﻭﺟﻮ ‪‬‬
‫‪٤٨‬‬
 ‫ﻭﻫﺬﻩ ﺍﻻﺳﺘﺪﻻﻻﺕ ﻛﻠﻬﺎ ﻧﻀﻌﻬﺎ ﻫﻨﺎ ﻟﻴﻌﻠـﻢ ﺍﳉﺎﻫﻠﻮﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﻃﺮﻳﻘﺘﻨﺎ‬
‫ﺃﻥ ﺍﻻﻗﺘﺪﺍﺀ ﻭﺍﻻﻫﺘﺪﺍﺀ ﻟﻴﺲ ﺍﻧﻔﻌﺎ ﹰﻻ ﺑﺎﻷﺣﺪﺍﺙ ﻭﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻻ ﺷﻌﺎﺭﹰﺍ‬
‫ﺕ‪،‬‬ ‫ﺕ ﻭﻣﺮﺍ ٍ‬‫ﺕ ﻣﺮﺍ ٍ‬
‫ﻟـﻤﺮﺣﻠﺔ ﺃﻭ ﺣﺮﻛﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻗﺪ ﺷﺮﺑﻨﺎ ‪‬ﻋ ﹾﻠ ﹶﻘ ‪‬ﻢ ﻫﺬﻩ ﺍﻻﻧﻔﻌﺎﻻ ِ‬
‫ﻭﻛﻔﻰ ﻟـﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺤﺪﺙ ﺑﻠﺴﺎﻥ ﺃﻫﻠﻪ ﺃﻭ ﺃﻥ ﻳﻌﱪ ﻋﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ ﰲ‬
‫ﺐ ﺃﻭ ﲨﺎﻋ ٍﺔ‬ ‫ﻣﺬﻫﺒﻬﻢ ﻛﻔﺎﻩ ﻣﺎ ﺛﺒﺖ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺍﻣﺘﻸ ﻗﻠﺒﻪ ﺍﺳﺘﺤﺴﺎﻧﹰﺎ ﲟﺬﻫ ٍ‬
‫ﺃﻭ ﺣﺮﻛ ٍﺔ ﺃﻭ ﺩﻋﻮ ٍﺓ ﻓﻤﺪﺭﺳﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻻ ﺗ‪‬ﻠﺰﻡ ﺃﺣﺪﹰﺍ ﲟﻨﻬﺠﻬﺎ ﻭﻻ ﺗﻠﺘﺰﻡ ﻟﻪ‪،‬‬
‫ﻭﺇﳕﺎ ﺗﺄﰉ ﺍﻟﺘﺰﻳﻴﻒ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﺒﻬﺖ ﻭﺍﻻﻓﺘﺮﺍﺀ ‪.‬‬

‫‪٤٩‬‬
 ‫ﻱ ﺧﺎِﻟ‪‬ﻴ ﹲﺔ ﻋﻦ ﹶﻏ ِﲑ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ِﺞ ﺍﻟ ﹶﻔﻘِﻴﻪ‬
‫ﺐ ﺍﻟﺴ‪‬ﺎ ‪‬ﺩ ِﺓ ﺑﲏ ‪‬ﻋﹶﻠ ِﻮ ‪‬‬
‫ﹸﻛ‪‬ﺘ ‪‬‬
‫ﺕ ﺃﻫ ‪‬ﻢ ﻣﺮﺟ ٍﻊ ﻳﻜﺸﻒ ﻟﻠﺒﺎﺣﺜﲔ ﻣﺎ ﻳﺮﻏﺒﻮﻥ ﻣﻌﺮﻓﺘﻪ‬
‫ﺐ ﻭﺍﻟـﻤﺆﻟﱠﻔﺎ ‪‬‬
‫ﺗ‪‬ﻌﺘﱪ ﺍﻟﻜﺘ ‪‬‬
‫ﻋﻦ ﺃﻱ ﻋﺼ ٍﺮ ﻭﺃﻣﺔٍ‪ ،‬ﺑﻞ ﻭﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﺍﳊﺮﻑ ﺍﳌﺮﺳﻮﻡ ﺃﻭ ﺍﳌﻜﺘﻮﺏ ﻋﻠﻰ‬
‫ﺍﻷﺣﺠﺎﺭ ﻭﺍﳉﻠﻮﺩ ﻭﺍﻟﻌﻈﺎﻡ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﺣﻔﻈﻪ ﳎﻤﻮﻋﹰﺎ ﰲ‬
‫ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻜﺘﺎﺏ ﰲ ﻛﻞ ﺯﻣ ٍﻦ ﻫﻮ ﻟﺴﺎﻥ ﺃﻫﻠﻪ ﻭﺩﻟﻴﻞ ﻋﻠـﻤﻬﻢ‬
‫ﻭﻋﻤﻠﻬﻢ ﻭﺣﻴﺎ‪‬ﻢ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺳﻠﻔﻨﺎ ﺍﻟﻌﻠﻮﻳﻮﻥ ﲝﻀﺮﻣﻮﺕ ﻟـﻢ ﻳﺘﺮﻛﻮﺍ‬
‫ﺿ ﹰﺔ ﻭ ﹶﻏﺮ‪‬ﺿﹰﺎ ﻟﻜﻞ ﻧﺎﻋ ٍﻖ ﻭﻃﺎﻣﻊٍ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ‬
‫ﻣﻨﻬﺠ‪‬ﻬﻢ ﺍﻟﻌﻠـﻤ ‪‬ﻲ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤِﻠ ‪‬ﻲ ﻋ‪ ‬ﺮ ‪‬‬
‫ﻋﻠﻰ ﻏﺎﻳ ٍﺔ ﺍﳊﺮﺹ ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻳﺒﺬﻟﻮﻥ ﻛﻞ ﺟﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﻢ‬
‫ﻭﺗﻼﻣﺬ‪‬ﻢ ﺣﱴ ﻻ ﳜﻠِﻄﻮﺍ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺴﻘﻴﻢ ‪.‬‬
‫ﻭﻣﻨﺬ ﺑﺮﺯ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﲝﻀﺮﻣﻮﺕ ﻭﺍﻧﺘﺸﺮ ﺧﱪﻩ ﻭﻫﻮ ﻳ‪‬ﺮﺳﺦ ﻣﻨﻬﺞ‬
‫ﲔ ﺫﻟﻚ ﻣﺜﺒﺘ ﹲﺔ ﰲ ﻛﻞ‬
‫ﺍﻟﺘﻔﺮ‪‬ﺩ ﻓﻴﻤﺎ ﺭﻏﺐ ﻷﻫﻞ ﻣﺪﺭﺳﺘﻪ ﺃﻥ ﻳﺘﻔﺮﺩﻭﺍ ﻓﻴﻪ‪ ،‬ﻭﺑﺮﺍﻫ ‪‬‬
‫ﺍﳌﺆﻟﻔﺎﺕ ﺍﳌﻨﺘﺸﺮﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﳏﻠﻴ ﹰﺔ ﻭﻏ ‪‬ﲑ ﳏﻠﻴ ٍﺔ ﳐﻄﻮﻃ ﹰﺔ ﺃﻭ ﻣﻄﺒﻮﻋﺔﹰ‪ ،‬ﻓﻠﲑﺍﺟﻌﻬﺎ‬
‫ﺍﻟﺮﺍﻏﺒﻮﻥ ﰲ ﻣﻌﺮﻓﺔ ﺍﳌﻬﺎﺟﺮ ﻭﺍﻟﻔﻘﻴﻪ ﻭﻣﻦ ﺗﻼﳘﺎ‪ ،‬ﻓﺎﻟﻌﻠﻮﻳﻮﻥ ﲝﻀﺮﻣﻮﺕ ﺃﻗﺎﻣﻮﺍ‬
‫ﺻﺮﺡ ﻣﺪﺭﺳﺘﻬﻢ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﻢ ﺍﻷﺋﻤﺔ ﺍﳍﺪﺍﺓ ﺍﻟﺘﻘﺎﺓ ﺍﻟﺬﻳﻦ‬
‫ﺗﻮﺍﺭﺛﻮﺍ ﻧﻌﻤﺔ ﺍﻹﻣﺎﻣﺔ ﲟﻌﺎﻧﻴﻬﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺟﻌﻠﻮﻫﺎ ﻃﺮﻳﻘﻬﻢ ﺇﱃ ﲨﻊ ﺃﻣﺔ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺇﺷﺎﻋﺔ ﺍﻟﻨﻮﺭ ﺍﶈﻤﺪﻱ ﻓﻴﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺒﻴﺐ ﺃﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﻌﻄﺎﺱ ﰲ ﻛﻼﻣﻪ ))ﺗﻨﻮﻳﺮ ﺍﻷﻏﻼﺱ((‪:‬‬
‫ﻭﺳﻠﻔﻨﺎ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻳﺘ‪‬ﺒﻌﻮﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻤﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺼﺖ‬

‫‪٥٠‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﻘﻠﱢﺪﻭﻥ ﺃﺣﺪﹰﺍ ﻓﻴﻪ ﻷ‪‬ﻢ ﲨﻌﻮﺍ ﺑﲔ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟـﻤﻌﻠﻮﻡ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﰲ ﻛﻴﻔﻴﺔ ﺍﻟﻌﻤﻞ ﻭﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﻣﺎ ﺫﻫﺐ‬
‫ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻌﻠـﻤﺎﺀ ﺇﳕﺎ ﻫﻮ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﺮﻭﻉ ﻭﺍﻟﻘﻴﺎﺳﺎﺕ ﻓﻘﻂ‪،‬‬
‫ﻁ ﺃﻭ ﻗﻴﺎﺱ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﺪﻭﺭ‬
‫ﻭﻻﺑﺪ ﺃﻥ ﳜﹸﻄﺊ ﺃﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﰲ ﺍﺳﺘﻨﺒﺎ ٍ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻓﻼ ﳜﺘﻠﻔﻮﻥ ﻋﻠﻴﻬﺎ )‪. (١‬‬
‫ﻭﻣﻨﺬ ﺃﻥ ﺑﺮﺯ ﺍﻟﻔﻘﻴﺔ ﺑﺮﺍﻳﺔ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟـﻤﻨﻬ ‪‬ﺞ ﻫﻮ ﺍﳌﻨﻬﺞ‪ ..‬ﻭﺍﻟﺪﻋﻮﺓ ﻫﻲ‬
‫ﺍﻟﺪﻋﻮﺓ‪ ..‬ﻭﺍﻟـﻤﺬﻫﺐ ﻫﻮ ﺍﳌﺬﻫﺐ‪ ..‬ﻭﻣﺎ ﺗﻜﻠـﻢ ﺍﻟﺮﺟﺎﻝ‪ ..‬ﺇﻻ ﰲ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻷﻋﻤﺎﻝ‪ ..‬ﻭﺍﻟـﻤﻘﺎﻣﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ‪ ..‬ﻭﻟـﻢ ‪‬ﻳ ﹾﻠﻐ‪‬ﻮﺍ ﰲ ﺣﻜ ٍﻢ ﻭﻻ ﻛﻼ ٍﻡ‪ ..‬ﰲ‬
‫ﺏ ﺃﻭ ﺳِﻠـﻢ‪ ..‬ﺑﻞ ﺟﻌﻠﻮﺍ ﺍﳍ ‪‬ﻢ ﹼ‬
‫ﳘﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ ..‬ﻭﻭﺳﻴﻠﺘ‪‬ﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺣﺮ ٍ‬
‫ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟـﻤﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ )‪. (٢‬‬

‫)‪ (١‬ﻭﻗﺎﻝ ﻓﻴﻪ ‪ :‬ﻭﻣﺎ ﺟﻌﻠﻮﺍ ﺗﻘﺮ‪‬ﻢ ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﻠﻌ ٍﻦ ﻭﻻ ﺷﺘ ٍﻢ ﻟـﻤﻌﺎﺭﺽ ﻭﻻﳐﺎﻟﻒٍ‪ ،‬ﺑﻞ‬
‫ﺍﻗﺘﺪﻭﺍ ﺑﺎﻟـﻤﺘﺒﻮﻉ ﺍﻷﻋﻈﻢ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ ﺍﻟﺬﻱ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻟﻴﺲ‬
‫ﺑﻠﻌ‪‬ﺎﻥ ﻭﻻ ﳘﹼﺎﺯ ﻭﻻ ﻃﻌ‪‬ﺎﻥ ‪.‬‬
‫)‪ (٢‬ﻭﻗﺪ ﺗﺮﲨﻨﺎ ﻟﻸﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﺗﺮﲨﺔ ﻣﺴﺘﻘﻠ ﹰﺔ ﺿﻤﻦ ﺳﻠﺴﻠﺘﻨﺎ ))ﺳﻠﺴﻠﺔ‬
‫ﺃﻋﻼﻡ ﺣﻀﺮﻣﻮﺕ ﻭﺍﻟﻴﻤﻦ(( ‪ ،‬ﻭﻗﺪ ﻃﺒﻌﺖ‪.‬‬
‫‪٥١‬‬
‫ﻭﻹﺛﺒﺎﺕ ﺍﺷﺘﻐﺎﳍﻢ ﻭﺍﻫﺘﻤﺎﻣﻬﻢ ﲟﻨﻬﺠﻬﻢ ﺍﻟﺬﻱ ﺳﺎﺭﻭﺍ ﻋﻠﻴﻪ ﻋﱪ ﺍﻟﻌﺼﻮﺭ‬
‫ﻧﺬﻛﺮ ﲨﻠﺔ ﻣﻦ ﻣﺆﻟﻔﺎ‪‬ﻢ)‪:(١‬‬

‫)‪ (١‬ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻟﺪﻯ ﻛﻞ ﻣﻄﱠﻠ ٍﻊ ﻋﻠﻰ ﺗﺎﺭﻳﺦ ﺑﲏ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﺃﻥ ﺁﻝ‬
‫ﺑﺎﻋﻠﻮﻱ ﺃﻭ ﺑﲏ ﻋﻠﻮﻱ ﻟـﻢ ﻳﻬﺘﻤﻮﺍ ﻛﺜﲑﹰﺍ ﺑﺎﻟﺘﺼﻨﻴﻒ‪ ،‬ﻭﺇﳕﺎ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ‬
‫ﻭﺗﺮﺑﻴﺔ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻣﻊ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﺎﻟﻌﻠـﻢ ﻣﻦ ﺧﻼﻝ ﺍﳌﺆﻟﻔﺎﺕ ﻭﺍﻟـﻤﺼﻨﻔﺎﺕ ﺍﻟﻨﺎﻓﻌﺔ‬
‫ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻛﻜﺘﺐ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭﺓ ﻭﺷﺮﻭﺣﻬﺎ ﻭﺍﻟﺘﻔﺴﲑ ﻭﻛﺘﺐ ﺍﳌﺬﻫﺐ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺣﱴ ﺇﻥ ﺑﻌﻀﻬﻢ ﺍﺳﺘﻈﻬﺮ ﺑﻌﺾ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‬
‫ﻛﺎﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠـﻢ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺍﺳﺘﻈﻬﺮ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺣﻔﻈﺎﹰ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﺣﻔﻆ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﻟﻜﺒﲑﺓ ‪ .‬ﻭﻗﺪ ﺃﹸِﺛ ‪‬ﺮ ﺃﻥ ﻛﺒﺎﺭ ﺍﻟﺸﻴﻮﺥ ﻋﻠﻰ ﻋﻬﺪ ﺍﻹﻣﺎﻡ‬
‫ﻒ ﺟﺎﻣ ٍﻊ ﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻵﺩﺍﺏ ﺍﻟﱵ ﻳ‪‬ﺮﺟ‪‬ﻮ‪‬ﺎ ﰲ‬‫ﺍﻟﻌﻴﺪﺭﻭﺱ ﺭﻏﺒﻮﺍ ﰲ ﻛﺘﺎﺑﺔ ﻣﺼ‪‬ﻨ ٍ‬
‫ﺃﺑﻨﺎﺋﻬﻢ ﻭﺗﻼﻣﺬ‪‬ﻢ ‪ ،‬ﻭﺃﺛﻨﺎﺀ ﺫﻟﻚ ﺟﺎﺀ ﺧﱪ ﻇﻬﻮﺭ ﻛﺘﺎﺏ ))ﺍﻹﺣﻴﺎﺀ(( ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪،‬‬
‫ﺕ ﻭﺍﺳﺘﻨﺴﺨﻮﻩ ﻓﺄﻋﺠﺒﻬﻢ‬ ‫ﻓﻄﻠﺒﻮﻩ ﻓﺠﻲﺀ ﺑﻪ ﺇﱃ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻓﻄﺎﻟﻌﻮﻩ ﻭﻗﺮﺅﻭﻩ ﻣﺮﺍ ٍ‬
‫ﻏﺎﻟﺐ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭﻭﻩ ﻛﺘﺎﺏ ﻣﻨﻬﺞ ﻷﻭﻻﺩﻫﻢ‪ ،‬ﻭﺷﺠﻌﻮﺍ ﺍﻟﻄﻼﺏ ﻭﺍﻟـﻤﺮﻳﺪﻳﻦ‬
‫ﻋﻠﻰ ﺍﺳﺘﻨﺴﺎﺧﻪ ﻭﺍﻗﺘﻨﺎﺋﻪ ﻭﻣﻄﺎﻟﻌﺘﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻜﻠﻔﻮﻥ ﺍﻟﺘﺼﻨﻴﻒ ﺇﻻ ﺇﺫﺍ‬
‫ﺖ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﻴﺄﺫﻧﻮﻥ ﻷﺣﺪﻫﻢ ﺃﻭ ﺑﻌﻀﻬﻢ ﻛﻲ ﻳﻘﻮﻣﻮﺍ ﺑﻪ ﻟﻴﺲ ‪‬ﻋﺠ‪‬ﺰﹰﺍ ﻭﻻ‬ ‫ﺩﻋ ِ‬
‫ﻫﺮﻭﺑﺎ ‪ .‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﻌﻴﺪﺭﻭﺱ ﺑﻦ ﺍﻟﺸﻴﺦ‬
‫ﺪ ﻟﻔﻌﻠﺖ ((‬‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻘﺎﻑ ‪ )) :‬ﻟﻮ ﺷﺌﺖ ﺃﻥ ﺃﺻﻨ‪‬ﻒ ﰲ ﺣﺮﻑ ﺍﻷﻟﻒ ﻣﺌﺔ ﳎﻠ ٍ‬
‫ﻆ ﰲ ﻗﺎﺋﻤﺔ ﺍﳌﺆﻟﻔﺎﺕ ‪.‬‬‫ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ﻗﺪ ﺻﻨﻔﻮﺍ ﻭﺃﺟﺎﺩﻭﺍ‪ ،‬ﻭﻫﻮ ﻣﻼ ‪‬ﺣ ﹲ‬
‫ﻭﺍﻟـﻤﺘﺄﻣﻞ ﳍﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻨﺎ ‪-‬ﻭﻏﲑ‪‬ﻫﺎ ﻛﺜ ‪‬ﲑ‪ -‬ﺳﻴﺠﺪ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﻟﻜﺘﺐ ﻛﻠﻬﺎ ﻻ ﺗﺘﻌﺪﻯ ﺍﳌﻨﻬﺞ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﳑﺎ ﻳﺆﻛﺪ‬
‫ﺗﻮﺟﻪ ﻣﺪﺭﺳﺔ ﺣﻀﺮﻣﻮﺕ ﻭﻣﺎ ﺗﻔﺮﻉ ﻋﻨﻬﺎ ﰲ ﺍﻟﻌﺎﻟـﻢ ﺇﱃ ﺍﻟﺘﻔﺮﺩ ﻋﻦ ﺍﳌﻨﺎﻫﺞ‬
‫‪٥٢‬‬
 ‫‪ )) -١‬ﺍﳉﻮﻫﺮ ﺍﻟﺸﻔﺎﻑ (( ﻟﻠﺨﻄﻴﺐ‪ ،‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٢‬ﺍﻟﺘﺮﻳﺎﻕ ﺍﻟﺸﺎﻑ (( ﻟﺒﺎﺷﻴﺒﺎﻥ‪ ،‬ﳐﻄﻮﻁ ‪.‬‬
‫‪ )) -٣‬ﻏﺮﺭ ﺍﻟﺒﻬﺎﺀ ﺍﻟﻀﻮﻱ (( ﻟـﻤﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﻠﻮﻱ ﺧﺮﺩ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‬
‫‪ ،٩٦٠‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٤‬ﺍﻟﱪﻗﺔ ﺍﳌﺸﻴﻘﺔ (( ﻟﻺﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻜﺮﺍﻥ‪ ،‬ﻃﺒﻊ‬
‫ﺳﻨﺔ ‪.١٣٤٧‬‬
‫‪ )) -٥‬ﺍﻟﻜﱪﻳﺖ ﺍﻷﲪﺮ (( ﻟﻠﻌﻴﺪﺭﻭﺱ ‪.‬‬
‫‪ )) -٦‬ﺍﳌﺸﺮﻉ ﺍﻟﺮﻭﻱ (( ﻟﻠﺸﻠﻲ‪.‬‬
‫‪ )) -٧‬ﺍﳉﺰﺀ ﺍﻟﻠﻄﻴﻒ ﰲ ﺍﻟﺘﺤﻜﻴﻢ ﺍﻟﺸﺮﻳﻒ (( ﻟﻺﻣﺎﻡ ﺃﰊ ﺑﻜﺮ ﺍﻟﻌﺪﱐ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻌﻴﺪﺭﻭﺱ )ﺕ ‪ ،( ٩١٤‬ﻃﺒﻊ ﺳﻨﺔ ‪. ١٣٥٥‬‬
‫ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻠﺤﺎﺝ‬ ‫((‬‫‪ )) -٨‬ﻟﻮﺍﻣﻊ ﺍﻷﻧﻮﺍﺭ ﻭﻫﺪﺍﻳﺎ ﺍﻷﺳﺮﺍﺭ‬
‫ﺑﺎﻓﻀﻞ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﳐﻄﻮﻁ ‪.‬‬

‫ﺍﻷﺧﺮﻯ ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﳌﺨﺎﻟﻒ ‪.‬‬

‫ﻭﳍﺬﺍ ﻓﺈﻥ ﻛﺎﻓﺔ ﺍﻟﺪﻋﻮﺍﺕ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺳﺎﺣﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﻣﻦ‬
‫ﺣﻴﺜﻴﺎﺕ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ ﺍﳋﺎﺻﺔ ﲟﺪﺭﺳﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻭﻣﻮﺍﻗﻔﻬﻢ ﺍﻟﺜﺎﺑﺘﺔ ﻣﻦ ﺃﻣﻮﺭ ﳏﺪﺩﺓ‬
‫ﺫﻛﺮﻧﺎ ﺳﻠﻔﹰﺎ ﺑﻌﻀﹰﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﻈﻞ ﻋﻼﻗﺔ ﻃﺮﻳﻘﺔ ﺃﻭ ﻣﺪﺭﺳﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﻣﻊ ﺑﻘﻴﺔ‬
‫ﲨﺎﻋﺎﺕ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﻮﺍﺳﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻳﺴﺘﻈﻞ ‪‬ﺎ ﺍﳉﻤﻴﻊ‬
‫‪.‬‬
‫‪٥٣‬‬
‫‪ )) -٩‬ﺍﳊﺪﻳﻘﺔ ﺍﻷﻧﻴﻘﺔ ﰲ ﺷﺮﺡ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻴﻘﺔ (( ﻟـﻤﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﲝﺮﻕ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ، ٩٣١‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -١٠‬ﺍﳌﻄﻠﺐ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺴﺎﻟﻚ ﺍﻟﻔﻘﲑ (( ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﳐﺮﻣﺔ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪. ٩٥٢‬‬
‫‪ )) -١١‬ﺍﻟﻨﻔﺤﺎﺕ ﰲ ﺍﻟﺘﺼﻮﻑ (( ﻟـﻤﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻋﻠﻮﻱ ﺧﺮﺩ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ، ٩٦٠‬ﳐﻄﻮﻁ ‪.‬‬
‫‪ )) -١٢‬ﻣﻘﺎﻝ ﺍﻟﻨﺎﺻﺤﲔ (( ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﺎﲨﺎﻝ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ،٩٦٤‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -١٣‬ﺃﻭﺿﺢ ﺍﳊﺠﺞ ﻭﺍﻟـﻤﺴﺎﻟﻚ (( ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﺎﲨﺎﻝ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ، ٩٦٤‬ﳐﻄﻮﻁ ‪.‬‬
‫‪ )) -١٤‬ﺟﻮﺍﻫﺮ ﺍﻹﺣﻴﺎﺀ ﻭﻣﺪﺍﻭﺍﺓ ﺍﻷﻭﻟﻴﺎﺀ (( ﻟﺸﻴﺦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻌﻴﺪﺭﻭﺱ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ، ٩٩٠‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -١٥‬ﻓﺘﺢ ﺑﺎﺏ ﺍﳌﻮﺍﻫﺐ (( ﻟﻠﺸﻴﺦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺳﺎﻟـﻢ ﺍﳌﺘﻮﰱ ﺳﻨﺔ‬
‫‪ ،٩٩٢‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -١٦‬ﻣﻌﺮﺍﺝ ﺍﻷﺭﻭﺍﺡ (( ﻟﻠﺸﻴﺦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺳﺎﻟـﻢ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪،٩٩٢‬‬
‫ﳐﻄﻮﻁ ‪.‬‬
‫‪ )) -١٧‬ﹸﺃ‪‬ﻧ ‪‬‬
‫ﺲ ﺍﻟﺴﺎﻟﻜﲔ (( ﻟﻠﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﺎﻫﺎﺭﻭﻥ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ، ٩٩٠‬ﳐﻄﻮﻁ ‪.‬‬

‫‪٥٤‬‬
 ‫‪ )) -١٨‬ﺍﻟﺪﻋﻮﺓ ﺍﻟﺘﺎﻣﺔ (( ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻠﻮﻱ ﺍﳊﺪﺍﺩ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ، ١١٣٢‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -١٩‬ﺗﺒﺼﺮﺓ ﺍﻟﻮﱄ ﺑﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑـﻨـﻲ ﻋﻠﻮﻱ (( ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﻋﻠﻮﻱ ﺍﳊﺪﺍﺩ ‪ ،‬ﻣﻄﺒﻮﻉ ﺃﺩﺭﺟﻪ ﺍﻹﻣﺎﻡ ﻋﻴﺪﺭﻭﺱ ﺑﻦ ﻋﻤﺮ ﺍﳊﺒﺸﻲ ﰲ ﻛﺘﺎﺑﻪ‬
‫))ﻋﻘﺪ ﺍﻟﻴﻮﺍﻗﻴﺖ ﺍﳉﻮﻫﺮﻳﺔ(( ‪.‬‬
‫‪ )) -٢٠‬ﺍﻟﻨﺼﺎﺋﺢ ﺍﻟﺪﻳﻨﻴﺔ (( ﻟﻺﻣﺎﻡ ﺍﳊﺪﺍﺩ ‪ ،‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٢١‬ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ (( ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﻟﻺﻣﺎﻡ ﺍﳊﺪﺍﺩ‪ ،‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٢٢‬ﺗﺜﺒﻴﺖ ﺍﻟﻔﺆﺍﺩ ﻣﻦ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ (( ﻷﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻜﺮﱘ‬
‫ﺍﻟﺸﺠﺎﺭ ﺍﻷﺣﺴﺎﺋﻲ‪،‬ﻣﻄﺒﻮﻉ‪.‬‬
‫‪ )) -٢٣‬ﺍﳌﻜﺎﺗﺒﺎﺕ (( ﻟﻺﻣﺎﻡ ﺍﳊﺪﺍﺩ‪ ،‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٢٤‬ﺇﻳﻀﺎﺡ ﺃﺳﺮﺍﺭ ﻋﻠﻮﻡ ﺍﳌﻘﺮﺑﲔ (( ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﻌﻔﺮ ﻣﺪﻫﺮ ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪ ، ١١٦٠‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٢٥‬ﺍﻟﺘﺮﻗﻲ ﺇﱃ ﺍﻟﻐﺮﻑ ﻣﻦ ﻛﻼﻡ ﺍﻟﺴﻠﻒ (( ﻟﻌﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻣﺼﻄﻔﻰ‬
‫ﺍﻟﻌﻴﺪﺭﻭﺱ‪ ،‬ﺗﻮﰲ ﲟﺼﺮ ﺳﻨﺔ ‪. ١١٩٢‬‬
‫‪)) -٢٦‬ﺍﻟﺮﻭﺿﺔ ﺍﻷﻧﻴﻘﺔ ﰲ ﺃﲰﺎﺀ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﺔ(( ‪ ،‬ﻣﻨﻈﻮﻣﺔ ﻟﻠﺴﻴﺪ ﻋﻤﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﺎﺭ ‪ ،‬ﺷﺮﺣﻬﺎ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ ﺑﺎﺳﻮﺩﺍﻥ ﰲ ﻛﺘﺎﺏ ﻭﺍﺳﻊ‬
‫ﲰﺎﻩ )) ﻓﻴﺾ ﺍﻷﺳﺮﺍﺭ (( ﳐﻄﻮﻁ ‪.‬‬
‫‪ )) -٢٧‬ﻛﱰ ﺍﻟﱪﺍﻫﲔ (( ﻟﺸﻴﺦ ﺑﻦ ﳏﻤﺪ ﺍﳉﻔﺮﻱ ﺍﳌﺘﻮﰱ ﺑﺎﳍﻨﺪ‬
‫ﺳﻨﺔ ‪ ،١٢٢٢‬ﻣﻄﺒﻮﻉ ‪.‬‬

‫‪٥٥‬‬
‫‪ )) -٢٨‬ﺍﳊﻜﺎﻳﺎﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ (( ﻟﻌﻠﻮﻱ ﺑﻦ ﺃﲪﺪ ﺍﳊﺪﺍﺩ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ، ١٢٣٢‬ﳐﻄﻮﻁ ‪.‬‬
‫‪ )) -٢٩‬ﺣﺪﺍﺋﻖ ﺍﻷﺭﻭﺍﺡ ﰲ ﺑﻴﺎﻥ ﻃﺮﻕ ﺍﳍﺪﻯ ﻭﺍﻟﺼﻼﺡ (( ﻟﻠﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ‬
‫ﺑﺎﺳﻮﺩﺍﻥ‪ ،‬ﳐﻄﻮﻁ‪.‬‬
‫‪ )) -٣٠‬ﺳ‪‬ﻠـﻢ ﺍﻟﺘﻮﻓﻴﻖ ﺇﱃ ﳏﺒﺔ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ (( ﻟﻌﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﲔ‬
‫ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ، ١٢٧٢‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٣١‬ﺗﻌﺮﻳﻒ ﺍﳋﻠﻒ ﺑﺴﲑﺓ ﺍﻟﺴﻠﻒ (( ﻟـﻤﺤﺴﻦ ﺑﻦ ﻋﻠﻮﻱ ﺍﻟﺴﻘﺎﻑ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪. ١٢٩٠‬‬
‫‪ )) -٣٢‬ﺷﺮﺡ ‪‬ﺭﺷ‪‬ﻔﺎﺕ ﺍﻷﺑﺮﺍﺭ (( ﳊﺴﻦ ﺑﻦ ﻋﻮﺽ ‪‬ﻣ ‪‬‬
‫ﺨﺪ‪‬ﻡ‪،‬ﺗﻮﰲ‬
‫ﺳﻨﺔ ‪.١٣٣١‬‬
‫‪)) -٣٣‬ﺍﻟﻌ‪‬ﻠـﻢ ﺍﻟﻨ‪‬ﱪﺍﺱ ﰲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﻨﻬ ِﺞ ﺍﻷَﻛﻴﺎﺱ(( ﻟﻠﺴﻴﺪ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﻋﻠﻮﻱ ﺍﻟﻌﻄﺎﺱ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ ، ١٣٣١‬ﻣﻄﺒﻮﻉ ‪.‬‬
‫‪ )) -٣٤‬ﺍﻟﺪﺭ ﺍﻟﻔﺎﺧﺮ ﰲ ﺃﻋﻴﺎﻥ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ (( ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﺎﲨﺎﻝ ﻣﻦ‬
‫ﺭﺟﺎﻝ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ‪ ،‬ﳐﻄﻮﻁ‪.‬‬
‫ﻭﻏﲑ ﻫﺬﻩ ﻛﺜ ‪‬ﲑ ﻭﻛﺜ ‪‬ﲑ ﻻ ﻳﺘ‪‬ﺴﻊ ﺍ‪‬ﺎﻝ ﳊﺼﺮﻫﺎ‪ ،‬ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﱄ ﻧﻘﺘﻄﻒ‬
‫ﺑﻌﺾ ﺍﳌﻘﺎﻻﺕ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ‪.‬‬

‫‪٥٦‬‬
 ‫ﻱ ﺷﺎ ِﻫ ‪‬ﺪ ﻋﻠﻰ ﻃﺮﻳ ﹶﻘِﺘﻬِﻢ‬
‫ﻒ ﻣِﻦ ﺁ ِﻝ ﺑﺎ ‪‬ﻋﹶﻠ ِﻮ ‪‬‬
‫ﺴﹶﻠ ِ‬
‫‪‬ﻣﻘﹸﻮﻻﺕ‪ ‬ﺍﻟ ‪‬‬
‫ﺐ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻜﺮﺍﻥ ﰲ ﻛﺘﺎﺑﻪ ))ﺍﻟﱪﻗﺔ‬
‫ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺍﳌﺸﻴﻘﺔ(()‪:(١‬‬
‫ﻭﺃﻣﺎ ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺣﻀﺮﻣﻮﺕ‬
‫ﻕ ‪‬ﻋِﻠﻴ‪‬ﺔ‪،‬‬
‫ﻑ ‪‬ﺳﻨ‪‬ﻴ‪‬ﺔ‪ ،‬ﹶﺫﻭ‪‬ﻭ ﺃﺧﻼ ٍ‬ ‫ﻭﺍﺳﺘﻮﻃﻨﻮﺍ ﺗﺮﱘ ﻭﻛﺎﻧﺖ ﻣﺴﻜﻨﻬﻢ ﻭﳏﻠﺘﻬﻢ ﻓﺄﺷﺮﺍ ‪‬‬
‫ﺏ ﺗﻮﺍﺿ ٍﻊ‬ ‫ﺼ ﹶﻄ ﹶﻔ ِﻮﻳ‪‬ﺔ‪ ،‬ﺃﺭﺑﺎ ‪‬‬
‫ﻭﻣﻜﺎﺭ ‪‬ﻡ ‪‬ﺳِﻨﻴ‪‬ﺔ‪ ،‬ﻭﻧ‪‬ﻔﻮﺱ ﺃِﺑﻴ‪‬ﺔ‪ ،‬ﻭ ِﻫ ‪‬ﻤ ٍﻢ ‪‬ﻋ ﹾﻠ ِﻮﻳ‪‬ﺔ‪ ،‬ﻭﻋﺰﺍﺋ ‪‬ﻢ ﻣ‪ ‬‬
‫ﹶﻃ‪‬ﺒ ِﻌﻲ‪ ،‬ﻭ ﹶﻛ ‪‬ﺮ ٍﻡ ِﺟِﺒﱢﻠﻲ‪ ،‬ﳍﻢ ﰲ ﺍﳋﲑ ﻭﺃﻫﻠﻪ ﳏﺒﺔ ﻗﻮﻳﺔ‪ ،‬ﻭﻣﻮﺩﺓ ﺃﻛﻴﺪﺓ ﺷﺪﻳﺪﺓ‪،‬‬
‫ﳝﺤﻮﻥ ﰲ ﺫﻟﻚ ﺭ‪‬ﺳﻮﻣ‪‬ﻬﻢ ‪ ،‬ﻭﻳ‪‬ﻔﻨﻮﻥ ﻧﻔﻮﺳ‪‬ﻬﻢ‪ ،‬ﻭﻳﺆﺛﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻟﻮ‬
‫ﻛﺎﻥ ‪‬ﻢ ﺧ‪‬ﺼﺎﺻﺔ ‪.‬‬
‫ﻭﻛﺘﺐ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻠﻮﻱ ﺍﳊﺪﺍﺩ )‪ :(٢‬ﺇﻥ ﺳﻴﺪﻱ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺮﻳﻀﻲ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ‬
‫ﻟـﻤﺎ ﺭﺃﻯ ﻇﻬﻮﺭ ﺍﻟﺒﺪﻉ ﻭﻛﺜﺮﺓ ﺍﻷﻫﻮﺍﺀ ﻭﺍﺧﺘﻼﻑ ﺍﻵﺭﺍﺀ ﺑﺎﻟﻌﺮﺍﻕ ﻫﺎﺟﺮ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻟـﻢ ﻳﺰﻝ ﻳﻨﺘﻘﻞ ﰲ ﺍﻷﺭﺽ ﺣﱴ ﺃﺗﻰ ﺣﻀﺮﻣﻮﺕ ﻭﺃﻗﺎﻡ ‪‬ﺎ ﺣﱴ ﺗﻮﰲ‪ ،‬ﻭﺑﺎﺭﻙ‬
‫ﺍﻟﻠﹼﻪ ﰲ ﻋﻘﺒﻪ ﺣﱴ ﺍﺷﺘﻬﺮ ﻣﻨﻬﻢ ﺍﳉ ‪‬ﻢ ﺍﻟﻐﻔﲑ ﺑﺎﻟﻌﻠـﻢ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻮﻻﻳﺔ‬
‫ﺽ ﳍﻢ ﻣﺎ ‪‬ﻳ ‪‬ﻌ ِﺮﺽ‪ ‬ﳉﻤﺎﻋ ٍﺔ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ ﻣﻦ‬
‫ﻭﺍﻟـﻤﻌﺮﻓﺔ‪ ،‬ﻭﻟـﻢ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬

‫)‪ )) (١‬ﺍﻟﻌ‪‬ﻠـﻢ ﺍﻟﻨﱪﺍﺱ (( ﺹ ‪. ٦‬‬

‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪. ١٠‬‬
‫‪٥٧‬‬
‫ﻀﻠﱠﺔ ﺑﱪﻛﺔ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳌﺆﲤﻦ‪ ،‬ﻭﻓﺮﺍﺭﻩ ﺑﺪﻳﻨﻪ‬
‫ﺍﻧﺘﺤﺎﻝ ﺍﻟﺒﺪﻉ ﻭﺍﺗﺒﺎﻉ ﺍﻷﻫﻮﺍﺀ ﺍﳌ ِ‬
‫ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻟﻔﱳ)‪.(١‬‬
‫ﺤﺴ‪‬ﻦ‪ ‬ﻭﻳﻨﺒﻐﻲ ﻟـﻤﻦ ﻛﺎﻥ ﻣﻦ ﺁﻝ ﺃﰊ‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﻣﻮﻗﻊ ﺁﺧﺮ ‪ :‬ﺇﳕﺎ ‪‬ﻳ ‪‬‬
‫ﺤﺴ‪‬ﻦ‪ ‬ﺃﻥ‬
‫ﻋﻠﻮﻱ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﻟﻴﺴﺘﺘﺒﻌﻮﻫﻢ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﻫﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬‬
‫ﻳﻨﺒﺬﻭﺍ ﻃﺮﻳﻘ ﹶﺔ ﺳﻠﻔﻬﻢ ﻭﻳﺴﺠﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺄ‪‬ﻢ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻭﱄ ﺍﻟﻄﺮﻳﻘﺔ‪،‬‬
‫ﺍﻟﻠﹼﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﱪﻙ‪ ،‬ﻣﻊ ﲤﺴﻜﻬﻢ ﺑﺴﲑﺓ ﺃﺳﻼﻓﻬﻢ‬
‫ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻪ ﻟـﻢ ﻳﺒﺎﺭﻙ ﻷﺣﺪ ﻣﻦ ﺁﻝ ﻷﰊ ﻋﻠﻮﻱ ﺃﺑﺪﹰﺍ ﺇﺫﺍ‬
‫ﻃﺮﺡ ﻃﺮﻳﻘﺘﻬﻢ ﻭ‪‬ﺗ ‪‬ﺰﻳ‪‬ﺎ ﺑﻐﲑ ِﺯﻳ‪‬ﻬﻢ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﺃﻳﻀﺎ ﰲ ﺇﺷﺎﺩﺗﻪ ﲟﻮﻗﻒ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﻣﻮﻗﻒ ﺍﻹﻣﺎﻡ‬
‫ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ‪ :‬ﺍﺛﻨﺎﻥ ﳍﻤﺎ ﺃﻛﱪ ﺍﳌ‪‬ﻨ ِﺔ ﻋﻠﻰ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ‪ :‬ﺍﻟﺸﻴﺦ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺧﺮﺝ ‪‬ﻢ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻔﱳ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﻠﻲ‪ ،‬ﺳ‪‬ﻠـﻤﻬﻢ ﻣﻦ ﲪﻞ ﺍﻟﺴﻼﺡ)‪.(٢‬‬
‫ﻭﻧﻘﻞ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﻴﺪﺭﻭﺱ ﺑﻦ ﻋﻤﺮ ﺍﳊﺒﺸﻲ ﰲ ﻛﺘﺎﺑﻪ )) ﻋﻘﺪ ﺍﻟﻴﻮﺍﻗﻴﺖ‬
‫ﺍﳉﻮﻫﺮﻳﺔ (( ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠـﻤﺎﺀ ﻭﺻﻔﹰﺎ ﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ ﻗﺎﻝ ﻓﻴﻬﺎ ‪:‬‬
‫ﻼ ﻭﺫﻭﻗﹰﺎ ﻭﺭﻭﺍﻳ ﹰﺔ ﻭﺩﺭﺍﻳ ﹰﺔ‬
‫ﻭﻗﺪ ﲨﻊ ﳍﺬﺍ ﺍﻟﻨﺴﺐ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻄﻴﲏ ﻋﻠـﻤﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﻉ ﺍﻟﺴﺒﻂ ﺍﻟﺜﺎﱐ‪ ،‬ﺃﻱ ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺍﳉﺎﻣﻌﲔ‬ ‫ﻭﲢﻘﻴﻘﹰﺎ ﻓﺮﻭ ‪‬‬

‫)‪ (١‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ‪. ١١-١٠‬‬

‫)‪ (٢‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺹ ‪.١٢‬‬
‫‪٥٨‬‬
‫ﻟﻠـﻤﺜﺎﱐ )) ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ (( ﺍﻟﺬﻳﻦ ﻣﻦ ﺩﺧﻞ ﰲ ﻃﺮﻳﻘﺘﻬﻢ ﻛﺎﻥ ﻣﻦ ﻓﺮﻳﻘﻬﻢ‪،‬‬
‫ﻭﻗﻴﻞ ﻟﻪ ‪ )) :‬ﻗﺪ ﹶﺃ ‪‬ﺟﺮ‪‬ﻧﺎ ﻣ‪‬ﻦ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ِ‬
‫ﺕ ﻳﺎ ﹸﺃﻡ‪ ‬ﻫﺎﱐ ((‪ ،‬ﻭ))ﺳﻠـﻤﺎ ﹸﻥ ﻣﻨﺎ ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ((‪ ،‬ﻭﻭﻃﻦ ﺍﳉﻤﻴﻊ ﺟﺎﻣﻊ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﲝﺮ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟـﻤﻌﺎﺭﻑ ﺍﻟﺪﺍﻓﻖ‪ ،‬ﻋﻠﻲ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻭﻋﻨﻬﻢ ‪ .‬ﻭﺃﻭﻝ ﻣﻦ ﲨﻊ ﺍﻟﻨﺴﺒﲔ ﻭﺣﺎﺯ ﺍﻟﺸﺮﻓﲔ‬
‫ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪ -‬ﻭﻣﻨﻪ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ -‬ﺣﱴ ﺍﻧﺘﻬﻰ ﺍﻟﺴﺮ‬
‫ﺍﻟﺒﺎﻫﺮ‪ ،‬ﻭﺍﻟـﻤﺠﺪ ﺍﻟﻌﻠﻲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺇﱃ ﻛﻌﺒﺔ ﺍﳌﺘﻮﺟﻬﲔ‪ ،‬ﻭﻭﺻﻠﺔ ﺍﶈﻘﻘﲔ‬
‫ﻭﺍﻟـﻤﺘﺸﺒﻬﲔ‪ ،‬ﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‪ ،‬ﻭﻏﺸﻴﺖ ﺃﻧﻮﺍﺭ ﻃﺮﻳﻘﺘﻪ‬
‫ﺍﻟﺸﻌﻴﺒﻴﺔ)‪ (١‬ﻛﺎﻓﺔ ﻣﻦ ﺑﺎﳉﻬﺔ ﺍﳊﻀﺮﻣﻴﺔ‪ ،‬ﺛـﻢ ﺃﺷﺮﻕ ﻧﻮﺭﻫﺎ ﻭﺳﺮﻯ ﺳﺮﻫﺎ ﺇﱃ‬
‫ﻛﺜﲑ ﻣﻦ ﺧﻮﺍﺹ ﺃﻫﻞ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﻋﻤﺖ ﺑﺮﻛﺘﻬﺎ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺫﻛﺮ ﻣﺎ ﳍﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻃﺮﻳﻘﺘﻬﺎ ﰲ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﺸﻌﺎﺭ‪ ،‬ﻭﺍﻟﺮﺳﻮﻡ‬
‫ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻓﺎﻧﻈﺮ ﻣﺎ ﰲ )) ﺍﳌﺸﺮﻉ (( ﻭ)) ﺍﳉﻮﻫﺮ (( ﻭ)) ﺍﻟﻌﻘﺪ ﺍﻟﻨﺒﻮﻱ (( ﻭ))ﺍﻟﻐﺮﺭ((‬

‫ﻭ)) ﻗﺮﺓ ﺍﻟﻌﲔ (( ﻭ))‪‬ﺠﺔ ﺍﻟﻔﺆﺍﺩ(( ﻭ)) ﺷﺮﺡ ﺍﻟﻌﻴﻨﻴﺔ ((‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﳌﻮﺍﺭﺩ‪ ،‬ﻛﻤﺎ ﻣﺮﺕ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ ‪.‬‬

‫)‪ (١‬ﻟﻮ ﻛﺎﻥ ﻵﻝ ﺑﺎﻋﻠﻮﻱ ﺃﺩﱏ ﻋﻼﻗﺔ ﲟﻨﻬﺞ ﺍﻹﻣﺎﻣﻴﺔ ﺍﳌﺘﺪﺍﻭﻝ ﺍﻟﻴﻮﻡ ﻟﻜﺎﻥ ﺃﻭﱃ ﻟﻠﻔﻘﻴﻪ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﺑﻪ ﻭﻳﺴﺄﻝ ﻋﻨﻪ ﻭﳛﻮﻝ ﻣﺪﺭﺳﺔ ﺣﻀﺮﻣﻮﺕ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻔﻘﻴﻪ ﺃﺧﺬ ﲟﻨﻬﺞ‬
‫ﺍﻟﺘﺼﻮﻑ ﻛﻤﺎ ﺃﺧﺬ ﺑﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟـﻤﺎ ﻓﻴﻪ ﻣﻦ ﻣﺼﺎﱀ ﺩﻳﻨﻴﺔ‬
‫ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﻼﺀﻣﺖ ﻣﻊ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟـﻤﻜﺎﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺸﻌﻴﺒﻴﺔ ﺍﳌﻐﺮﺑﻴﺔ‪،‬‬
‫ﺐ ﻣﻊ ﺃﻥ ﻋﻤﻮﻡ ﺍﻟﻴﻤﻦ ﻗﺪ ﻋﻤﻪ ﺍﻷﺧﺬ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﻭﻫﺬﺍ ‪‬ﺗ ﹶﻔ ‪‬ﺮ ‪‬ﺩ ﻋﺠﻴ ‪‬‬
‫ﻣﻨﺘﺸﺮﺓ ﰲ ﻋﺪﻥ ﻭﺃﺑﲔ ﻭﺍﻟﺘﻬﺎﺋﻢ ‪.‬‬
‫‪٥٩‬‬
‫ﻓﻬﺆﻻﺀ ﻭﻣﻦ ﳊﻖ ‪‬ﻢ ﲨﻌﻮﺍ ﺣﻠﻴﺔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻓﻬﻢ ﻛﺎﻟﺴﻠﺴﻠﺔ ﺇﺫﺍ‬
‫ﲢﺮﻙ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﲢﺮﻙ ﺍﻵﺧﺮ‪ ،‬ﻭﻛﻠﻬﻢ ﺳﻨﻴﻮﻥ ﻭﺷﺎﻓﻌﻴﻮﻥ ﺃﺷﻌﺮﻳﻮﻥ ‪ .‬ﺍﻧﺘﻬﻰ‬
‫ﻣﻦ )) ﻋﻘﺪ ﺍﻟﻴﻮﺍﻗﻴﺖ ((‪.‬‬
‫ﺴﺠ‪‬ﻬﺎ ﻋﻠﻰ‬
‫ﺖ ﺫﻟﻚ ﻓﺎﻋﻠـﻢ ﺃﻥ ﻃﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ‪‬ﻧ ‪‬‬
‫)) ﻓﺈﺫﺍ ﻋ‪‬ﻠـﻤ ‪‬‬
‫ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‪ ،‬ﻓﻈﺎﻫﺮﻫﺎ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺑﺎﻃﻨﻬﺎ ﲢﻘﻴﻖ ﺍﳌﻘﺎﻣﺎﺕ‬
‫ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺁﺩﺍ‪‬ﺎ ﺻﻮﻥ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻭﺍﻟﻐﲑﺓ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻻﺑﺘﺬﺍﻝ‪ ،‬ﻓﻈﺎﻫﺮﻫﻢ ﻣﺎ‬
‫ﺷﺮﺣﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﺑﺎﻃﻨﻬﻢ ﻣﺎ‬
‫ﺃﻭﺿﺤﻪ ﺍﻟﺸﺎﺫﻟﻴﺔ ﻣﻦ ﲢﻘﻴﻖ ﺍﳊﻘﻴﻘﺔ ﻭﲡﺮﻳﺪ ﺍﻟﺘﻮﺣﻴﺪ (()‪.(١‬‬
‫ﻭﻛﺘﺐ ﺃﻳﻀﺎ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﺍﶈﻘﻖ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻠﻔﻘﻴﻪ ﺿﻤﻦ‬
‫ﺟﻮﺍﺏ ﻋﻠﻰ ﻣﻦ ﺳﺄﻟﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ‪:‬‬
‫ﺃﺻﻞ ﻃﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌ ‪‬ﺪ‪‬ﻳِﻨﻴ‪‬ﺔ ﻃﺮﻳﻖ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﺪﻳﻦ‬
‫ﺷﻌﻴﺐ ﺍﳌﻐﺮﰊ‪ ،‬ﻭﻗﻄﺒﻬﺎ ﻭﻣﺪﺍﺭ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﻔﺮﺩ ﺍﻟﻐﻮﺙ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﺎﻋﻠﻮﻱ ﺍﳊﺴﻴﲏ ﺍﳊﻀﺮﻣﻲ‪ ،‬ﺗﻠﻘﺎﻫﺎ ﻋﻨﻪ ﺍﻟﺮﺟﺎﻝ ﻋﻦ ﺍﻟﺮﺟﺎﻝ‪،‬‬
‫ﻭﺗﻮﺍﺭﺛﻬﺎ ﻋﻨﻪ ﺍﻷﻛﺎﺑﺮ ﺃﻭﻟﻮ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻟﻜﻦ ﻟﻜﻮ‪‬ﺎ ﻃﺮﻳﻖ ﲢﻘﻴﻖ‬
‫ﻭﺃﺫﻭﺍﻕ ﻭﺃﺳﺮﺍﺭ‪ ،‬ﺟﻨﺤﻮﺍ ﺇﱃ ﺍﳋﻤﻮﻝ ﻭﺍﻟﺴﺮ ﻭﺍﻹﺳﺮﺍﺭ‪ ،‬ﻭﻟـﻢ ﻳﻀﻌﻮﺍ ﰲ‬
‫ﺫﻟﻚ ﺗﺄﻟﻴﻔﺎ‪ ،‬ﻭﻻ ﺻﻨﻔﻮﺍ ﻓﻴﻪ ﺗﺼﻨﻴﻔﺎ‪ ،‬ﻭﻣﻀﺖ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ‬
‫ﺯﻣﻦ ﺍﻟﻌﻴﺪﺭﻭﺱ ﻭﺃﺧﻴﻪ ﺍﻟﺸﻴﺦ ﻋﻠﻲ‪ ،‬ﻓﺎﺗﺴﻌﺖ ﺍﻟﺪﺍﺋﺮﺓ ﻭ‪‬ﺑﻌ‪ ‬ﺪ ﺍﳌﺰﺍﺭ‪ ،‬ﻭﺍﺗﺼﻞ ‪‬ﻢ‬

‫)‪ )) (١‬ﺍﻟﻌﻠـﻢ ﺍﻟﻨﱪﺍﺱ (( ﺹ‪.١٥-١٤‬‬

‫‪٦٠‬‬
‫ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟـﻤﻨﻔﺼﻞ ﺑﺒ‪ ‬ﻌ ِﺪ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺍﺣﺘﻴﺞ ﻟﻠﺘﺄﻟﻴﻒ‪ ،‬ﻭﺍﻹﻳﻀﺎﺡ ﻭﺍﻟﺘﻌﺮﻳﻒ‪،‬‬
‫ﻓﻈﻬﺮ ﲝﻤﺪ ﺍﻟﻠﹼﻪ ﻣﺎ ﻳﺸﺮﺡ ﺍﻟﺼﺪﻭﺭ ﻭﻳﺒﻬﺞ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻛـ)) ﺍﻟﻜﱪﻳﺖ(( ﻭ))‬

‫ﺍﳉﺰﺀ ﺍﻟﻠﻄﻴﻒ (( ﻭ)) ﺍﳌﻌﺮﺍﺝ (( ﻭ))ﺍﻟﱪﻗﺔ(( ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻛﺜﺮ ﻭﺍﺷﺘﻬﺮ )‪. (١‬‬
‫ﻓﺼﺎﺭﺕ ﻃﺮﻳﻘﺘﻬﻢ ﻗﺎﺋﻤ ﹰﺔ ﺑﻨﻔﺴﻬﺎ )‪ ،(٢‬ﻇﺎﻫﺮﺓ ﴰﺴﻬﺎ‪ ،‬ﻏﻨﻴﺔ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ‪،‬‬
‫ﻟﺸﻬﺮ‪‬ﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺷﻴﻮﻋﻬﺎ ﺑﻜﻞ ﺗﺄﻟﻴﻒ ﻭﺗﺼﻨﻴﻒ‪ ،‬ﻭﻗﺪ ﺳﻠﻒ ﺳﻠﻔﻨﺎ‬
‫ﺍﻟﺼﺎﱀ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ‪ ،‬ﻳﺆﺛﺮﻭﻥ ﺍﻟﺘﻠﻘﻲ ﺑﺎﻟﺘﺤﻘﻴﻖ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﻠﺬﺍ ﻟـﻢ ﻳﻈﻬﺮ‬
‫ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﺍﻟﻌﻠﻮﻡ ﺇﻻ ﰲ ﺯﻣﻦ ﺗﺎﺑﻊ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﳋﻮﻑ ﺍﻧﺪﺭﺍﺱ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺄﺳﻴﺲ‪ ،‬ﻳﺘﻠﻘﻮﻥ ﺫﻟﻚ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﺇﱃ ﺃﻥ‬
‫ﻇﻬﺮﺕ ﺍﻟﺒﺪﻉ ﻭﺧﻴﻒ ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﻟﻘﺸﲑﻱ ﰲ ))ﺭﺳﺎﻟﺘﻪ((‪،‬‬
‫ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺇﻳﻀﺎﺡ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﻷﰊ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ‪ :‬ﻟـﻢ ﻻ‬
‫)‪(٣‬‬
‫‪.‬‬ ‫ﺗﻀﻊ ﺗﺄﻟﻴﻔﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ؟ ﻓﻘﺎﻝ ‪ :‬ﺗﺄﻟﻴﻔﻲ ﺃﺻﺤﺎﰊ‬

‫)‪ )) (١‬ﺍﻟﻌﻠـﻢ ﺍﻟﻨﱪﺍﺱ (( ﺹ ‪. ٢٢‬‬

‫)‪ (٢‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺳﺘﻘﻼﻝ ﻣﺪﺭﺳﺔ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻋﻦ ﺍﻟﺘﺄﺛﺮ ﺑﺄﻱ ﻣﻨﻬﺞ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﺭﺩ‪ ‬ﻋﻠﻰ‬
‫ﺽ ﰲ ﻧﻔﻮﺳﻬﻢ ﺿﻤﻦ ﻣﻨﺎﻫﺞ ﺃﺧﺮﻯ‪.‬‬ ‫ﻣﺰﺍﻋﻢ ﺍﻟﺬﻳﻦ ﻳﺪﺭﺟﻮﻥ )) ﺁﻝ ﺑﺎﻋﻠﻮﻱ (( ﻷﻏﺮﺍ ٍ‬
‫)‪ )) (٣‬ﺍﻟﻌﻠـﻢ ﺍﻟﻨﱪﺍﺱ (( ﺹ ‪. ٢٣‬‬
‫‪٦١‬‬
 ‫)ﺏ( ﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬
‫ﺃﺷﺮﻧﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺮﺃﺳﻲ ﻳﺒﺪﺃ ﺑﺎﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﻭﻣﺎ ﻋﻼﻩ‬
‫ﻣﻦ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻟﺘﺴﻠﺴﻞ ﺇﱃ ﻣﺼﺎﺩﺭﻩ ﺍﻟﻌﻠﻴﺎ ‪.‬‬
‫ﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ ﻳﺒﺪﺃ ﺃﻳﻀﺎ ﺑﺎﻹﻣﺎﻡ ﻭﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ‪ ،‬ﺛـﻢ‬
‫ﳚﺘﻤﻊ ﻣﻊ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻌﻤﻮﺩﻱ)‪ (١‬ﺍﻟﺬﻱ ﻛﺎﻥ ﳏﺒﹰﺎ ﻭﻣﻨﻄﻮﻳﹰﺎ ﰲ‬

‫)‪ (١‬ﻳﻨﺴﺐ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻌﻤﻮﺩﻱ ﺇﱃ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻛﻤﺎ‬
‫ﺣﻘﻘﻪ ﲨﻠﺔ ﻣﻦ ﺍﳌﺆﺭﺧﲔ ﻭﺍﻟﺒﺎﺣﺜﲔ‪ ،‬ﻭﺃﺷﺎﺭﺕ ﺇﱃ ﺫﻟﻚ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﺴﲑ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻘﺮﻳﺐ )) ﺍﻟﺸﺎﻣﻞ ﰲ ﺗﺎﺭﻳﺦ ﺣﻀﺮﻣﻮﺕ (( ﻟﻠﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ‬
‫ﺍﳊﺪﺍﺩ ﻭ)) ﺇﺩﺍﻡ ﺍﻟﻘﻮﺕ (( ﻟﻠﺴﻴﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺍﻟﺴﻘﺎﻑ ‪.‬‬
‫ﻼ‬
‫ﻭﻟﺪ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻮﺍﺩﻱ ﺩﻭﻋﻦ ﻭﻧﺸﺄ ‪‬ﺎ ﻋﻠﻰ ﺷﻈﻒ ﻣﻦ ﺍﻟﻌﻴﺶ ﻣﺸﺘﻐ ﹰ‬
‫ﺑﺮﻋﻲ ﺍﻷﻏﻨﺎﻡ ﻭﺍﳊﺮﺙ ﻣﻊ ﺃﺳﺮﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﳚﺎﻟﺲ ﺍﻟﻌﻠـﻤﺎﺀ ﻭﳛﻀﺮ ﺩﺭﻭﺳﻬﻢ‬
‫ﺍﳌﻨﻌﻘﺪﺓ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻟـﻢ ﻳﺘﻌﻠـﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻻ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺣﺎﻓﻈﹰﺎ ﺟﻴﺪﹰﺍ‬
‫ﺐ ﺍﻟﻔﻬﻢ ‪.‬‬
‫ﰲ ﺍﻟﺬﻫﻦ ﺛﺎﻗ ‪‬‬
‫ﺻﺎ ﹶ‬
‫ﺍﺗﺼﻞ ﺑﺎﻟﺴﺎﺩﺓ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻣﺒﻜﺮﹰﺍ ﻭﺗﻌﻠﻖ ‪‬ﻢ ﻭﺃﺣﺒﻬﻢ ‪ ،‬ﻭﺳﺎﻓﺮ ﺇﱃ ﺗﺮﱘ ﻭﻣﺎ‬
‫ﺣﻮﳍﺎ ﻟﻼﺭﺗﺒﺎﻁ ‪‬ﻢ ﺣﱴ ﺗﻘﻮﺕ ﺍﻟﺼﻼﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ‪ ،‬ﻭﻟـﻤﺎ‬
‫ﺟﺎﺀ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﺍﳌﻐﺮﰊ ﻣﺒﻌﻮﺙ ﺃﰊ ﻣﺪﻳﻦ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻛﺎﻥ ﻋﻠﻰ ﻋﻠـﻢ‬
‫ﺲ ﺍﳋﺮﻗ ﹶﺔ ﻟﻠﻔﻘﻴﻪ ﺗﻮ ‪‬ﺟﻪ ﺇﱃ ﺩﻭﻋﻦ ﻭﺃﻟﺒﺲ‬
‫ﺳﺎﺑ ٍﻖ ﺑﺎﻟﻔﻘﻴﻪ ﻭﺍﻟﻌﻤﻮﺩﻱ‪ ،‬ﻭﳍﺬﺍ ﺑﻌﺪ ﺃﻥ ﺃﻟﺒ ‪‬‬
‫ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﻭﺃﻗﺎﻣﻪ ﰲ ﻣﻘﺎﻡ ﺍﻟﻔﻘﺮ ‪.‬‬
‫ﻭﻣﻨﺬ ﺫﻟﻚ ﺍﳊﲔ ﻗﻮﻳﺖ ﺻﻼﺕ ﺍﻟﻔﻘﻴﻪ ﺑﺎﻟﺸﻴﺦ ﺳﻌﻴﺪ ﻭﺻﺎﺭﺍ ﳛﻤﻼﻥ ﻫﻢ‬
‫‪٦٢‬‬
‫ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺗﻠﻘﻰ ﺍﳋﺮﻗﺔ ﻣﻦ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﱀ ﺍﳌﻐﺮﰊ‪ ،‬ﻭ‪‬ﻤﺎ ‪-‬ﺃﻱ ‪ :‬ﺑﺎﻹﻣﺎﻡ‬
‫ﺕ ﻣﺪﺭﺳ ﹸﺔ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﺃﻭ‬ ‫ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻌﻤﻮﺩﻱ‪ -‬ﺗﻮﻃﺪ ‪‬‬
‫ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ ﻭﺍﻟﻌﺎﻟـﻢ‪ ،‬ﺣﻴﺚ ﺃﺧﺬ ﻋﻦ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﲨﻠ ﹲﺔ ﻣﻦ‬
‫ﺍﳌﺮﻳﺪﻳﻦ ﻭﺃﺧﺬ ﻋﻦ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﻋﺪﺩ ﺁﺧﺮ‪ ،‬ﻭﻛﺎﻥ ﳍﻮﻻﺀ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺘﻼﻣﻴﺬ‬
‫ﺩﻭ ‪‬ﺭ ﻧﺸ ِﺮ ﻗﻮﺍﻋﺪ ﺍﳌﺪﺭﺳﺔ ﻛﻠﻬﺎ ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ ﺍﻟﺮﺳﻢ ﺍﻟﺒﻴﺎﱐ ﺍﻵﰐ‪ ،‬ﻭﺍﺟﺘﻤﻊ‬
‫ﺍﻟﻔﻘﻴﻪ ﺑﺎﻟﺸﻴﺦ ﺳﻌﻴﺪ ﻭﻭﺿﻊ ﻣﻌﻪ ﺃﺳﺎﺱ ﺍﻟﻄﺮﻳﻖ ﻭﺛﻮﺍﺑﺘﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ‪:‬‬

‫ﻣﻨﻬﺞ ﻭﺍﺣﺪ ‪ .‬ﻭﻟﺬﻟﻚ ﲰﻲ ﺁﻝ ﺍﻟﻌﻤﻮﺩﻱ ﻓﻴﻤﺎ ﻫﻮ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﺇﱃ ﺍﻟﻴﻮﻡ )) ﺧﺰﺍﻧﺔ‬

‫ﺁﻝ ﺑﺎﻋﻠﻮﻱ ((‪ ،‬ﻭﺍﻟـﻤﻘﺼﻮﺩ ﺑﻪ ﺣﺎﻓﻆ ﺳﺮﻫﻢ ﻭﺣﺎﻣﻞ ﺭﺍﻳﺔ ﺩﻋﻮ‪‬ﻢ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ ‪.‬‬
‫ﻛﺘﺐ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﰲ )) ﺍﻟﺸﺎﻣﻞ (( ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺁﻝ ﺍﻟﻌﻤﻮﺩﻱ‬
‫ﺤﺪِﻳ ‪‬ﻦ ﻣﻦ ﺳﺎﺑﻖ ﺍﻟﺰﻣﺎﻥ ﺑﱪﻛﺎﺕ ﺍﺗﺼﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ‬
‫ﻭﺳﺎﺩﺍﺗﻨﺎ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻣ‪‬ﺘ ِ‬
‫ﺍﳌﻘﺪﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﺍﻟﻌﺎﺭﻑ ﺑﺎﻟﻠﹼﻪ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺍﻟﻌﻤﻮﺩﻱ‪.‬‬
‫ﻭﻣﻨﺬ ﺃﻥ ﺃﺧﺬ ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﱀ ﺍﳌﻐﺮﰊ ﻭﻫﻮ ﻳﻌﻤﻞ ﻋﻠﻰ‬
‫ﻧﺸﺮ ﺍﻟﻄﺮﻳﻖ ﺑﺎﻟﻌﻠـﻢ ﻭﺍﻟﻌﻤﻞ ﻣﻮﻃﱢﺪﹰﺍ ﺍﻟﻄﺮﻳﻖ ﻟـﻤﻨﻬﺞ ﺑﲏ ﻋﻠﻮﻱ ﰲ ﻧﻮﺍﺣﻲ ﺩﻭﻋﻦ‬
‫ﻭﺍﻟﺴﻴﻄﺎﻥ ‪ .‬ﻭﻗﺪ ﺃﺧﺬ ﻋﻨﻪ ﺧﻠﻖ ﻛﺜﲑ ﻭﺍﻧﺘﻔﻌﻮﺍ ﺑﻪ‪ ،‬ﻭﻟـﻢ ﻳﺰﻝ ﻛﺬﻟﻚ ﺣﱴ ﻭﻓﺎﺗﻪ‬
‫ﺑﻘﻴﺪﻭﻥ‪ ،‬ﻭﻗﺎﻡ ﻣﻦ ﺑﻌﺪﻩ ﺑﺎﻷﻣﺮ ﺃﻭﻻﺩﻩ ﻭﺃﺣﻔﺎﺩﻩ ﻭﻟـﻢ ﻳﻔﺮﻃﻮﺍ ﰲ ﺗﻠﻚ ﺍﳌﻮﺩﺓ‬
‫ﻭﺍﻟﺼﻼﺕ ﺍﻟﱵ ﺃﹸﺳﺴﺖ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻣﻊ ﺑﲏ ﻋﻠﻮﻱ ‪ ،‬ﺣﱴ ﺟﺎﺀ ﻋﺼﺮ ﺍﻟﻐﺜﺎﺋﻴﺔ ﻭﺻﺎﺭ‬
‫ﺍﳌﺴﻠـﻤﻮﻥ ﲢﺖ ﺇﻣﺮﺓ ﻏﲑﻫﻢ‪ ،‬ﻓﺘﻐﲑ ﺍﳊﺎﻝ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﻟﻠﹼﻪ ﺍﻟﻌﻠﻲ‬
‫ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﻗﺪ ﺗﺮﲨﻨﺎ ﻟﻠﺸﻴﺦ ﺳﻌﻴﺪ ﺍﻟﻌﻤﻮﺩﻱ ﺗﺮﲨﺔ ﻣﺴﺘﻘﻠﺔ ‪ ،‬ﻭﻗﺪ ﻃﺒﻌﺖ‪.‬‬
‫‪٦٣‬‬
 ‫)‪(١‬‬
‫‪.‬‬ ‫‪ -١‬ﻛﺴﺮ ﺍﻟﺴﻴﻒ‬
‫‪ -٢‬ﻋﺪﻡ ﺍﳌﻨﺎﺯﻋﺔ ﻋﻠﻰ ﺍﳊﻜﻢ ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﺜﺒﻴﺖ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪.‬‬
‫‪ -٤‬ﻧﺸﺮ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟـﻤﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ‪.‬‬

‫)‪(١‬ﻛﺴ ‪‬ﺮ ﺍﻟﺴﻴﻒ ﻳ‪‬ﻘﺼﺪ ﺑﻪ ﺗﻐﻴﲑ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﺃﺳﻠﻮﺏ ﲪﻞ ﺍﻟﺴﻼﺡ ﰲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﺎ ﻛﺎﻥ ﻣﻌﺘﺎﺩﺍﹰ‪ ،‬ﻭﻗﺪ ﻗﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺑﻜﺴﺮ ﺳﻴﻔﻪ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﺳﻠـﻤﻪ ﻟﻠﺸﻴﺦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻌﻤﻮﺩﻱ ﺍﻟﺬﻱ ﲪﻠﻪ ﺇﱃ ﺩﻭﻋﻦ ‪ ،‬ﻭﻻ ﺯﺍﻝ ﺟﺰﺀ‬
‫ﺍﻟﺴﻴﻒ ﺍﳌﻜﺴﻮﺭ ﻣﻮﺟﻮﺩﹰﺍ ﺇﱃ ﺍﻟﻴﻮﻡ ‪.‬‬
‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ )) ﺗﺎﺝ ﺍﻷﻋﺮﺍﺱ (( ﺹ‪ ١٩٩‬ﻣﻄﺒﻮﻉ ‪ :‬ﺍﻋﻠـﻢ ﺃﻥ ﺳﻴﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ‬
‫ﻱ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺗﺮﻙ ﲪﻞ ﺍﻟﺴﻼﺡ ﺍﻟﻈﺎﻫﺮ‬ ‫ﺍﳌﻘﺪﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﺎﻋﻠﻮﻱ ﺇﳕﺎ ‪‬ﺗ ‪‬ﺰﻳ‪‬ﺎ ﺑ ِﺰ ‪‬‬
‫ﻷﻣﻮﺭ‪ ،‬ﻣﻨﻬﺎ ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﺩﻋﺎ ﻷﻭﻻﺩﻩ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ﺑﺴﻼﺡ‬
‫ﺍﻟﺒﺎﻃﻦ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﱪﻫﺎﻥ ﺍﳌﺒﲔ ﺍﳊﺎﺿﺮ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺴﻴﻒ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻓﺄﺻﺒﺤﻮﺍ ﻫﻢ‬
‫ﺍﳌﻠﻮﻙ ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺸﻮﻛﺔ ﻭﺍﳊﻤﺎﻳﺔ ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﹶﺃﹾﻟ ‪‬ﻬ ‪‬ﻤﻪ‪ ‬ﺃﻥ ﺫﺭﻳﺘﻪ ﺳﻴﻮﻑ ﻳﻜﺜﺮﻭﻥ ﺑﺎﳉﻬﺔ‬
‫ﺍﳊﻀﺮﻣﻴﺔ ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﻭﻟﺘﻬﺎ ﻭﻗﺒﺎﺋﻠﻬﺎ ﻭﺃﻫﻞ ﺍﻟﺸﻮﻛﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﻏﲑ ﻗﺎﻧﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ‪،‬‬
‫ﻓﺈ‪‬ﻢ ﻳﻘﺘﻠﻮﻥ ﺍﻟﱪﻱﺀ ﺑﺎﻟـﻤﺠﺮﻡ ﻭﻳﺄﺧﺬﻭﻥ ﻣﺎﻝ ﺍﻟﱪﻱﺀ ﺑﺬﻧﺐ ﻏﲑﻩ‪ ،‬ﻓﻠﻮ ﲪﻞ‬
‫ﺡ ﺃﻭﻻ ‪‬ﺩ ﺳﻴﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ ﰲ ﺣﻀﺮﻣﻮﺕ ﻟﻜﺎﻥ ﻣﻨﻬﻢ ﻷﻧﻔﺴﻬﻢ ﺍﳍﻼﻙ ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﺍﻟﺴﻼ ‪‬‬
‫ﻭﻗﺪ ﺗﻮﺳﻌﻨﺎ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﰲ ﺗﺮﲨﺘﻨﺎ ﻟﻸﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻗﺪ ﻃﺒﻌﺖ‪.‬‬
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‫ﻭﺃﻇﻬﺮ ﺍﻟﻠﹼﻪ ‪‬ﺬﻩ ﺍﻟﺜﻮﺍﺑﺖ ﺩﻭﻟ ﹶﺔ ﺍﻟﻌﻠـﻢ ﻭﺍﻷﺧﻼﻕ ﺑﻌﺪ ﺃﻥ ﺯﻫﺪ ﺭﺟﺎﳍﺎ ﰲ‬
‫ﺍﳊﻜﻢ ﻭﺍﻟـﻤﻨﺎﺯﻋﺔ‪ ،‬ﻭﺃﻭﺭﺛﻮﺍ ﺃﺑﻨﺎﺀﻫﻢ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻣﻊ ﺍﻫﺘﻤﺎﻣﻬﻢ‬
‫ﺍﻟﻜﻠﻲ ﺑﺎﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻭﺿﻊ ﺍﳌﻌﺎﻫﺪﺍﺕ ﻣﻊ ﺍﻟﻘﺒﺎﺋﻞ ﻟﺘﺄﻣﲔ ﺍﻟﻄﺮﻕ‬
‫ﻭﺍﻷﺳﻮﺍﻕ ‪ ،‬ﻭﻓﺾ ﺍﳌﻨﺎﺯﻋﺎﺕ ﺍﻟﱵ ﻗﺪ ﻳﻌﺠﺰ ﻋﻨﻬﺎ ﺭﺟﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺫﺍﺗﻪ‪ ،‬ﻛﻤﺎ‬
‫ﳊﺮ‪‬ﻑ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﻔﻴﺪﺓ ﻣﺜﻞ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﻀﺮﻣﻮﺕ ﺗﺰﺧﺮ‬ ‫ﺍﺷﺘﻐﻠﻮﺍ ﺑﺎ ِ‬
‫ﺑﺎﻟـﻤﺰﺍﺭﻉ ﺫﺍﺕ ﺍﻟﻨﺨﻴﻞ ﻭﺍﻟﺒﻘﻮﻝ ﺍﻟﱵ ﻏﺮﺳﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻋﺘﻨﻮﺍ ‪‬ﺎ ‪.‬‬
‫ﺑﻞ ﻳﻌﻮﺩ ﺍﻟﻔﻀﻞ ﻟﻌﺪﺩ ﻣﻨﻬﻢ ﰲ ﺍﺳﺘﺼﻼﺡ ﲨﻠﺔ ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﻭﺗﺸﻐﻴﻞ‬
‫ﺍﻷﻳﺪﻱ ﺍﻟﻌﺎﻣﻠﺔ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺻﺎﺣﺐ ﻣﺮﺑﺎﻁ ﻭﻛﺬﻟﻚ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻋﻠﻮﻱ ﺧﺎﻟﻊ ﻗﺴﻢ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﻭﻣﻦ ﺟﺎﺀ ﻣﻦ‬
‫ﺑﻌﺪﻫﻢ ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﺂﻝ ﺑﲏ ﻋﻠﻮﻱ ﻗﺪ ﺍﲣﺬﻭﺍ ﻷﻧﻔﺴﻬﻢ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻣﺪﺭﺳ ﹰﺔ ﻣﺘﻔﺮﺩ ﹰﺓ ﻻ‬
‫ﻀ ‪‬ﻮﻩ‪ ‬ﻭ ‪‬ﻋﻠﹼـﻤﻮﻩ ﺇﱃ ﺍﻟﻴﻮﻡ‬
‫ﺗﺮﺗﺒﻂ ﺑﺄﻱ ﻣﻨﻬﺞ ﻏﲑ ﻣﻨﻬﺠﻬﻢ ﺍﻟﺬﻱ ‪‬ﻋﻠِـﻤﻮﻩ ﻭﺍﺭ‪‬ﺗ ‪‬‬
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‫ﻭﻗﺪ ﺃﺩﺭﻛﻨﺎ ﺑﻘﻴ ﹰﺔ ﻣﻦ ﺷﻴﻮﺥ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺃﺧﺬﻧﺎ ﻋﻨﻬﻢ ﻭﺍﺭﺗﺒﻄ ‪‬‬
‫ﺃﺳﺎﻧﻴﺪ‪‬ﻧﺎ ﺑﺄﺳﺎﻧﻴﺪ ﻋﻠـﻤﺎﺀ ﺍﻟﺒﺴﻴﻄﺔ ﻋﻦ ﻃﺮﻳﻘﻬﻢ‪ ،‬ﻭﻟـﻢ ﻧﺴﻤﻊ ﻣﻦ ﻛﻼﻣﻬﻢ‬
‫ﺇﻻ ﻣﺎ ﻳ‪ ‬ﺆﹶﺛﺮ‪ ‬ﻋﻦ ﺳﻠﻔﻬﻢ ‪ ،‬ﻭﻟـﻢ ﻳ‪‬ﻘﺮﺋﻮﺍ ﺃﻭ ‪‬ﻳ ﹶﻘﺮ‪‬ﺭ‪‬ﻭﺍ ﻟﺘﻼﻣﻴﺬﻫﻢ ﺇﻻ ﻣﺎ ﻗﺮﺭﻩ ﳍﻢ‬
‫ﺃﻫﻠﻬﻢ ﻭﺃﺳﻼﻓﻬﻢ ﺍﻟﺼﺎﳊﻮﻥ ‪.‬‬

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‫ﳐﻄﻂ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ‬

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 ‫ﺻﺮِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳ ِﻖ ﹶﺃﺳ‪‬ﻼِﻓﻬِﻢ‬
‫ﻣ‪‬ﻮﺍِﻗﻒ‪ ‬ﺟِﻴ ِﻞ ﺑﲏ ﻋﻠﻮﻱ ﺍﳌﻌﺎ ِ‬
‫ﻟـﻢ ﺗﻌﺪ ﻃﺮﻳﻘﺔ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﰲ ﺣﻀﺮﻣﻮﺕ ﺃﻭ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺑﻼﺩ‬
‫ﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﻫﻲ ﺭﺍﺋﺪﺓ ﺍﻟﻔﻜﺮ ﻭﺭﺍﺋﺪﺓ ﺗﻔﻮﻳﺞ ﻃﻼﺏ ﺍﻟﻌﻠـﻢ ﻛﻤﺎ‬
‫ﺱ ﻓﻜﺮﻱ‪‬‬‫ﻛﺎﻧﺖ ﰲ ﻋﺼﺮ ﺍﺯﺩﻫﺎﺭﻫﺎ ﺍﻟﻘﺪﱘ‪ ،‬ﺑﻞ ﻗﺪ ﺃﺻﺎﺏ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻧﺘﻜﺎ ‪‬‬
‫ﺺ ﻋِﻠـﻤﻲ‪ ‬ﻭ ‪‬ﻋﻤ‪‬ﻠﻲ‪ ‬ﺟﻌﻠﻬﺎ ﺗﺘﻘﻮﻗﻊ ﰲ ﺻﺪﻭﺭ ﺭﺟﺎﻝ ﻣﻌﺪﻭﺩﻳﻦ‪ ،‬ﻭﻻ‬ ‫ﻭﻧﻘ ‪‬‬
‫ﺗﺘﻌﺪﻯ ﺷﺨﻮﺻﹰﺎ ﻭﺃﻓﺮﺍﺩﹰﺍ ﻣﻦ ﳕﻄﻬﺎ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﺗﺄﺛﺮ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻷﺣﻔﺎﺩ ﲟﺪﺍﺭﺱ ﻭﻣﻨﺎﻫﺞ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺟﻊ ﺇﱃ‬
‫ﲪﻼﺕ ﻏﺮﺿﻴﺔ ﻣﻨﻈﻤﺔ ﺗﺪﻓﻊ ‪‬ﺎ ﻗﻮﻯ ﺍﻟﺸﺮ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺷﺘﺎﻥ ﺑﲔ‬
‫ﻋﺼﺮ ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﺴﻘﺎﻑ ﻭﺍﻟـﻤﺤﻀﺎﺭ ﻭﺍﳊﺪﺍﺩ ﻭﻋﺼﺮ ﺍﻟﻐﺜﺎﺋﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻋﺼﺮ‬
‫ﺍﻟﱪﳎﺔ ﺍﻟﻌﺎﻟـﻤﻴﺔ ﻭﺍﻟـﻤﺪﺭﺳﺔ ﺍﻹﻋﻼﻣﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳍﺸﺔ ‪.‬‬
‫ﻓﻤﻨﺬ ﺃﻥ ﺑﺪﺃ ﺍﻟﻐﺮﺏ ﻭﺍﻟﺸﺮﻕ ﻳﺘﻨﺎﺯﻋﺎﻥ ﺍﳌﻨﻄﻘﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟـﻤﺴﻠـﻤﻮﻥ‬
‫ﻭﻛﺎﻓﺔ ﻃﺮﻗﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺃﺳﺎﻟﻴﺒﻬﻢ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺗﺘﻤﺰﻕ ﻭﺗﺘﺠﺰﺃ ﻭﺗﺘﺤﻮﻝ ﻣﻦ ﳕﻄﻬﺎ‬
‫ﺍﻟﻔﻄﺮﻱ ﺇﱃ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﱪﳎﺔ‪ ،‬ﻭﻛﻤﺎ ﲤﺰﻗﺖ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺍﻟﻘﺪﳝﺔ ﻓﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟـﻤﺪﺍﺭﺱ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﻻﺣﻘﹰﺎ ﻟﻠﺘﺮﺑﻴﺔ ﰲ ﻛﺜ ٍﲑ ﻣﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻷﺑﻮﻳﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻄﻠﺒﺔ ﻳﺪﺭﻛﻮﻥ ﻗﻴﻤﺔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻳﺮﻏﺒﻮﻥ ﰲ ﺍﺗ‪‬ﺒﺎﻋﻬﻢ‬
‫ﻭﺍﻻﻗﺘﺪﺍﺀ ‪‬ﺪﻳﻬﻢ‪ ،‬ﻭﲪﻞ ﺭﺍﻳﺔ ﻋﻠـﻤﻬﻢ ﻣﻦ ﺑﻌﺪﻫﻢ ﻻﻧﻌﺪﺍﻡ ﳎﺎﻝ ﺍﳌﻨﺎﻓﺴﺔ ﻣﻦ‬
‫ﺍﻷﺿﺪﺍﺩ‪ ،‬ﻭﺃﱏ ﻟﻠﻀﺪ ﺃﻥ ﳚﺪ ﻣﻜﺎﻧﹰﺎ ﰲ ﳎﺘﻤ ٍﻊ ﻛﻞﱡ ﹶﺃ ِﺯ ‪‬ﻣﺘِﻪ ﺑﻴﺪ ﺍﻟﻌﻘﻼﺀ ﻣﻦ‬
‫ﺍﻟﻌﻠـﻤﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟـﻤﺮﺑﲔ‪ ،‬ﺣﱴ ﺍﳊﻜﺎﻡ ﺍﳌﺎﺿﻮﻥ ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻈﻠـﻢ‬
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‫ﺷﻴﻤﺘﻬﻢ ﰲ ﺃﺣﻜﺎﻣﻬﻢ‪ -‬ﻓﻬﻢ ﻳﻌﻠـﻤﻮﻥ ﺃﻥ ﺍﻟﺪﻳﻦ ﻭﻣﻈﺎﻫﺮﻩ ﻻ ﳝﺜﻠﻬﺎ ﻭﻻ ﻳﻘﻮﻡ‬
‫‪‬ﺎ ﺇﻻ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﺮﻙ ﳍﻢ ﺑﻨﻮ ﻋﻠﻮﻱ ﻣﺴﺄﻟﺔ ﺍﳊﻜﻢ ﺇﻻ ﻣﻦ ﺑﺎﺏ ﺍﳌﻨﺎﺻﺤﺔ‪،‬‬
‫ﻓﻘﺪ ﻋﺮﻓﻮﺍ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺑﲏ ﻋﻠﻮﻱ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻓﺘﺮﻛﻮﺍ ﳍﻢ ﺍﻟﻌﻠـﻢ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺘﺮﺑﻴﺔ‪،‬‬
‫ﻭﺍﺭﺗﻀﻮﺍ ﳍﻢ ﺭﻳﺎﺩﺓ ﺍﻟﻨﺎﺱ ﻭﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺭ‪‬ﻢ ﻋﻠﻰ ﻏﲑ ﻣﻨﺎﻓﺴﺔ ﻭﻻ ﳎﺎﺩﻟﺔ‪،‬‬
‫ﺼ ‪‬ﺪ‬
‫ﻭﻣﻦ ﲡﺎﻭﺯ ﻣﻦ ﺍﳊﻜﺎﻡ ﺣﺪ‪‬ﻩ ﻓﺄﺭﺍﺩ ﺍﻟﺘﺪﺧﻞ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻠـﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻭﺍﳉﻔﺎﺀ ﻭﺍﻟـﻤﻬﺎﻧﺔ ﻣﺎ ﻳ‪‬ﻠﺰﻣﻪ ﺍﻷﺩﺏ ﻭﺍﻟﺘﻮﻗﻒ ‪.‬‬
‫ﻫﺬﺍ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺃﻣﺎ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻟﻘﺮﻳﺒﺔ ﻓﻘﺪ ﺑﺮﺯﺕ ﰲ ﺣﻀﺮﻣﻮﺕ‬
‫ﺏ ﺟﻴ ِﻞ‬
‫ﺖ ﰲ ﺇﻏﺮﺍ ِ‬
‫ﻋﻮﺍﻣﻞ ﺟﺪﻳﺪﺓ ﻛﻤﺎ ﺑﺮﺯﺕ ﰲ ﻣﻨﺎﻃﻖ ﺃﺧﺮﻯ‪ ،‬ﺃﺳﻬﻤ ‪‬‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﳊﺪﻳﺜﺔ ﺳﻮﺍﺀ ﻣﻦ ﺑﲏ ﻋﻠﻮﻱ ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﻣﻦ ﺃﺗﺒﺎﻋﻬﻢ ﻭﳏﺒﻴﻬﻢ‪ ،‬ﳓﻮ‬
‫ﺷﻌﺎﺭﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﻜﻮﻣﻲ ﻭﻣﺴﺘﻮﻳﺎﺗﻪ ﻭﺷﻬﺎﺩﺍﺗﻪ ﻭﻃﻤﻮﺣﺎﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻹﺩﺍﺭﻳﺔ‬
‫ﺖ ﻣﻨﺬ ﻭﺿﻌﺖ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﻳﺪﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻟـﻢ‬
‫ﻭﺍﻟﻮﺯﺍﺭﻳﺔ ﻭﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﻭﺍﻧﻘﻠﺒ ‪‬‬
‫ﺍﻹﺳﻼﻣﻲ ﲟﺎ ﰲ ﺫﻟﻚ ﺟﺎﻧﺐ ﻣﻦ ﺑﻼﺩ ﺍﻟﻴﻤﻦ ﻭﺣﻀﺮﻣﻮﺕ ﻣﻮﺍﺯﻳ ‪‬ﻦ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺠﺮﺓ ﺍﳌﺌﺎﺕ‬
‫ﺑﻞ ﺍﻵﻻﻑ ﻣﻦ ﺑﲏ ﻋﻠﻮﻱ ﳓﻮ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﺒﻌﻴﺪﺓ ﻭﺍﻧﺸﻐﺎﳍﻢ ﺑﺎﻟﺪﻧﻴﺎ‬
‫ﻭﲢﺼﻴﻠﻬﺎ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺘﺠﺎﺭﺓ ﻭﺃﺳﺒﺎ‪‬ﺎ ﹶﻗ ﹶﻄ ‪‬ﻊ ﺍﻟﻜﺜ ‪‬ﲑ ﻣﻨﻬﻢ ﻋﻦ ﺧﺪﻣﺔ ﻣﻨﻬﺞ‬
‫ﺃﺳﻼﻓﻬﻢ ﻭﻧﺸﺮﻩ ﻭﺍﻟـﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻭﺇﻥ ﺑﻘﻲ ﻣﻈﻬﺮ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺟﺪﺍﱐ‬
‫ﻭﺍﻟﻌﺎﻃﻔﻲ ﻣﺴﺘﻤﺮﹰﺍ ﻭﻗﺎﺋﻤﹰﺎ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺷﻴﻮﺥ ﺑﲏ ﻋﻠﻮﻱ ﻳﺸﻨ‪‬ﻮﻥ ﺍﻟﻨﻜﲑ ﺗﻠﻮ ﺍﻟﻨﻜﲑ ﻋﻠﻰ‬
‫ﺍﻟﺮﺣﻠﺔ ﻣﻦ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻛﻤﺎ ﻳﺸﻨﻮﻥ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﻣﻦ ﺗﺄﺛﺮ ﻣﻦ ﺃﺑﻨﺎﺋﻬﻢ‬
‫‪٦٨‬‬
‫ﺑﺎﻟـﻤﻈﺎﻫﺮ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻧﺮﻯ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻋﻴﺪﻳﺪ ﻳ‪‬ﱪﺯ ﻟﻠﺠﻴﻞ ﻣﻦ ﺑﲏ ﻋﻠﻮﻱ ﻭﻏﲑﻫﻢ‬
‫ﻣﺎ ﺍﻋﺘﺮﺍﻩ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺇﱃ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ‬
‫ﻓﻴﻘﻮﻝ‪:‬‬
‫ﺼ ِﺢ ﺃﻭ ﻻ ؟‬
‫ﻓﻬ ﹾﻞ ﻣِﻦ ﺳﺎ ِﻣ ٍﻊ ﻟﻠ‪‬ﻨ ‪‬‬ ‫ﺽ ﺃﻭﱃ‬
‫‪‬ﺭﺣِﻴ ﹸﻞ ﺍﳌ ‪‬ﺮ ِﺀ ﻣِﻦ ﺫﻱ ﺍﻷﺭ ِ‬
‫ﺽ ‪‬ﺭﻣ‪‬ﻼ‬
‫ﺼﲑ‪ ‬ﲢﺖ ﺍﻷﺭ ِ‬
‫ﻭﻗﺒ ﹶﻞ ‪‬ﺗ ِ‬ ‫ﺲ‬
‫ﻑ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻑ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﻗﺒ ﹶﻞ ﺗ‪‬ﻼ ِ‬
‫ﺗ‪‬ﻼ ‪‬‬
‫ﺖ ﺗ‪‬ﺮﺿﺎﻫﺎ ‪‬ﻣﺤ‪‬ﻼ‬
‫ﻭﻻ ِﺇ ﹾﻥ ِﻣ ‪‬‬ ‫ﺖ ﺗ‪‬ﺮﺿﺎﻫﺎ ‪‬ﻣ ﹶﻘ ‪‬ﺮﹰﺍ‬
‫ﺸ ‪‬‬
‫ﻓﻼ ِﺇ ﹾﻥ ِﻋ ‪‬‬
‫‪‬ﺎ ﻭﻃﻨﹰﺎ ﻭﺃﻭﻻﺩﹰﺍ ﻭﺃﻫﻼ‬ ‫ﻭﻣِﻦ ﻋﺎﺩﺍ‪‬ﺎ ﺍﻹﻧﺴﺎ ﹸﻥ ‪‬ﻳ‪‬ﻨﺴ‪‬ﻰ‬
‫‪‬ﺗ‪‬ﻨﺴ‪‬ﻴ ِﻪ ﺍﻟﺬﻱ ‪‬ﺭﺑ‪ ‬ﻮ ‪‬ﻩ ﻃِﻔﻼ‬ ‫ﻼ‬
‫ﺤﺒ‪‬ﺘ‪‬ﻪ‪ ‬ﺍﱠﻟﺬِﻱ ﺍﲣﺬﻭﻩ ‪‬ﺑ ‪‬ﻌ ﹰ‬
‫‪‬ﻣ ‪‬‬

‫ﻭﻟﻸﺑﻴﺎﺕ ﺑﻘﻴ ﹲﺔ ﻟﻴﺲ ﻫﻨﺎ ﻣﻮﻗﻌﻬﺎ ﻭﺇﳕﺎ ﻫﻲ ﺭﻣ ‪‬ﺰ ﳊﺎﻝ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ ﰲ‬
‫ﺖ ﺍﳊﻴﺎ ﹸﺓ‬
‫ﺍﻟﺒﻼﺩ ﻭﻟـﻢ ﳛﺎﻓﻈﻮﺍ ﻋﻠﻰ ﻣﻨﻬﺞ ﺃﺳﻼﻓﻬﻢ ﺍﻟﻜﺮﺍﻡ ‪ ،‬ﻭﻗﺪ ﹶﺃﹾﻟ ‪‬ﺰ ‪‬ﻣ ِ‬
‫ﺏ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺃﻥ ﻳﺴﺎﻓﺮﻭﺍ ﻋﻦ ﺃﻭﻃﺎ‪‬ﻢ ؛ ﻭﻟﻜﻨﻬﻢ ﲪﻠﻮﺍ‬ ‫ﻭﺍﻷﺳﺒﺎ ‪‬‬
‫ﻣﻌﻬﻢ ﻣﻨﻬﺠﻬﻢ ﻭﺩﻋﻮ‪‬ﻢ ﺍﻟﱵ ﻭﺭﺛﻮﻫﺎ ﻋﻦ ﺁﺑﺎﺋﻬﻢ ﻭﺃﺳﻼﻓﻬﻢ‪ ،‬ﻓﻠـﻢ ﻳﺒﻴﻌﻮﻫﺎ‬
‫ﺑﺮﺧﻴﺺٍ‪ ،‬ﺑﻞ ﺻﺎﺭﻭﺍ ﺃﻋﻼﻣﹰﺎ ﻭﺃﺋﻤﺔ ﻫﺪﻯ ﰲ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ﺍﻟﱵ ﻧﺰﻟﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻗﺪ‬
‫ﻭﺻﻔﻬﻢ ﺍﻟﺸﺎﻋﺮ ﻓﻘﺎﻝ ‪:‬‬
‫ﺽ ﺃﹶﻣﻄﺎ ‪‬ﺭ‬
‫ﻉ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻛﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﻟﺒِﻘﺎ ِ‬ ‫ﺽ ‪‬ﻳ‪‬ﻨ ِﺰﻟﹸﻮ ﹶﻥ ‪‬ﺎ‬
‫‪‬ﺗﺤ‪‬ﲕ ِﺑ ِﻬ ‪‬ﻢ ﹸﻛﻞﱡ ﹶﺃ ‪‬ﺭ ٍ‬

‫ﻓﺄﻧﺎﺭ ﻣﻨﻬﻢ ﺩﺭﻭﺏ ﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﲟﻨﻬﺞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻃﺮﻳﻖ‬
‫ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ ﻏ ‪‬ﲑ ﻣﺒﺪ‪‬ﻟﲔ ﻭﻻ ﳏﺮﻓﲔ‪ ،‬ﻭﻫﻮﻻﺀ ﻛﺜﲑ ﻭﻛﺜﲑ‪.‬‬

‫‪٦٩‬‬
‫ﻭﻟﻜﻦ ﺍﻷﺯﻣﺔ ﺣﻠﱠﺖ ﺑﺎﻟﻌﺎﻟـﻢ ﻛﻠﱢﻪ ﻋﺸﻴ ﹶﺔ ﺩﺧﻮﻝ ﺍﻷﻣﺔ ﺇﱃ ﻋﺼﺮ ﺍﻟﻐﺜﺎﺀ‬
‫ﻭﺳﻴﺎﺳﺎﺗﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﻛﺎﻧﺖ ﺃﻛﱪ ﺣﺠﻤﹰﺎ ﻭﺃﺷ ‪‬ﺪ ﻭﻃﺄﺓﹰ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺃﻣﺮ‬
‫ﲣﻄﻴﻂ ﺍﳊﻴﺎﺓ ﻣﻦ ﻋﻠـﻤﺎﺀ ﻭﺣﻜﺎﻡ ﺍﻟﺒﻼﺩ ﺍﻻﺳﻼﻣﻴﺔ ﻭﺍﻟـﻤﻨﺎﻃﻖ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ‬
‫ﺑﺮﺍﺛﻦ ﺍﻹﺩﺍﺭﺍﺕ ﺍﳊﻜﻮﻣﻴﺔ ﺍﳌﻮﺟﻬﺔ ﺫﺍﺕ ﺍﻻﺭﺗﺒﺎﻁ ﺍﳌﺒﺎﺷﺮ ﻭﺍﻟـﻤﺼﺎﱀ‬
‫ﺍﳌﺸﺘﺮﻛﺔ ﻣﻊ ﺍﻟﻘﻮﻯ ﺍﳌﺴﺘﺜـﻤﺮﺓ ﰲ ﺍﻟﻌﺎﻟـﻢ ‪.‬‬
‫ﻭﻣﻊ ﺃﻥ ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻨﺸﺎﻁ ﺍﻟﻘﺎﺋﻢ ﰲ ﺍﻟﻌﺎﻟـﻢ ﺍﻹﺳﻼﻣﻲ ﻟـﻢ‬
‫ﻳﺼﺮﺡ ﺑﺎﳊﺮﺏ ﺿﺪ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ؛ ﻟﻜﻨﻪ ﺯﺍﲪﻬﺎ ﻣﺰﺍﲪ ﹰﺔ ﻏﲑ ﻣﺘﻜﺎﻓﺌﺔ‪،‬‬
‫ﻭﻗﺪ‪‬ﻡ ﻣﻦ ﺍﻟﺘﺴﻬﻴﻼﺕ ﻭﺍﻟـﻤﻨﺎﻓﻊ ﻟﻺﻧﺴﺎﻥ ﺍﳌﺴﻠـﻢ ﻣﻘﺎﺑﻞ ﺧﺪﻣﺘﻪ ﻟﱪﺍﻣﺞ‬
‫ﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻘﻼﺀ ﻳﺴﺎﺭﻋﻮﻥ ﺇﱃ‬ ‫ﺍﳌﺪﺭﺳﺔ ﺍﳊﺪﻳﺜﺔ ﻋﺮﻭﺿﹰﺎ ﻣﻐﺮﻳﺔﹰ‪ ،‬ﺟﻌﻠ ِ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﻭﻳﻨﺨﺮﻃﻮﻥ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﺮﺑﻮﻳﺔ‪،‬‬
‫ﺣﱴ ﺻﺎﺭ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﻣﺴﺘﻘﺒ ﹸﻞ ﺃﺑﻨﺎﺋﻪ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺎﺕ‬
‫ﻭﺗﻮﻇﻴﻔﻬﻢ ﰲ ﺍﻷﺟﻬﺰﺓ ﺍﳊﻜﻮﻣﻴﺔ ﺍﻟﺮﲰﻴﺔ ﻋﻠﻰ ﺃﻱ ﺻﻔﺔ ﻛﺎﻧﻮﺍ‪ ،‬ﻭﻛﺎﻥ ﺣﺠ ‪‬ﺰ‬
‫ﺟﻴ ٍﻞ ﻛﺎﻣ ٍﻞ ﻋﻦ ﻣﻨﻬﺞ ﺃﺳﻼﻓﻪ ﻭﺃﻋﻤﺎﳍﻢ ﻛﺎﻓﻴﹰﺎ ﻭﺣﺪ‪‬ﻩ ﻟﺘﻐﻴﲑ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻌﻠـﻤﻴﺔ‬
‫ﰲ ﺍﻟﻌﻘﻞ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﻓﺎﻟﺘﺪﺭﻳﺲ ﻣﻨﺬ ﻋﺸﺮﺍﺕ ﺍﻟﺴﻨﲔ ﰲ ﺣﻀﺮﻣﻮﺕ ﻭﺍﻟﻴﻤﻦ ﻭﺍﳊﺠﺎﺯ ﻭﻣﺼﺮ‬
‫ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟـﻤﻐﺮﺏ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ ﺇﳕﺎ ﻫﻮ ﻋﺒﺎﺭﹲﺓ ﻋﻦ ﺑﺮﺍﻣﺞ‬
‫ﺗﻌﻠﻴﻤﻴﺔ ﻟﺘﺨﺮﻳﺞ ﺟﻴﻞ ﺍﳋﺪﻣﺎﺕ ﺍﻟﻌﺎﻣﻞ ﰲ ﺳﻮﻕ ﺍﻟﻌﺮﺽ ﻭﺍﻟﻄﻠﺐ‪ ،‬ﻭﺣﱴ‬
‫ﻋﺎﻟـﻢ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻭﺭﺟ ﹸﻞ ﺩﻳﻨﻬﺎ ﺇﳕﺎ ﻭﻇﻴﻔﺘﻪ ﺇﺷﻐﺎﻝ ﺍﻟﻔﺮﺍﻍ ﺍﻟﺮﻭﺣﻲ ﺍﳌﻨﺎﺳﺐ‬
‫ﰲ ﺍﳌﺴﺠﺪ ﻭﺍﻟﱪﺍﻣﺞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺘﺪﺭﻳﺲ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺫﺍﺕ‬
‫‪٧٠‬‬
‫ﺍﻻﺭﺗﺒﺎﻁ ﲞﺪﻣﺔ ﺍﳍﻴﺎﻛﻞ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻷﺣﻔﺎﺩ ﺍﳌﻨﺘﻤﲔ ﻟﺬﺍﺕ‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﳌﺘﺤﺪﺙ ﻋﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﳕﺎ ﺃﺧﺬﻭﺍ ﻋﻠﻮﻣﻬﻢ ﻣﻦ ﺃﻟﻔﻬﺎ ﺇﱃ ﻳﺎﺋﻬﺎ‬
‫ﺩﺍﺧﻞ ﺍﳌﺪﺭﺳﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﺗﺪﺭﺟﻮﺍ ﰲ ﻣﺮﺍﺣﻠﻬﺎ‪ ،‬ﺛـﻢ ﺍﻧﺘﻘﻠﻮﺍ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﻐﺜﺎﺋﻴﺔ ﺟﺰ ًﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺍﻵﻟﺔ ﺍﳌﻮﺟﻬﺔ ﳋﺪﻣﺔ ﺟﺎﻧﺐ ﻣﻌﲔ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‬
‫ﺍﳌﱪﳎﺔ‪.‬‬
‫ﻭﲡﺪ ﺃﻛﺜﺮﻫﻢ ﺃﺩﺑﹰﺎ ﻭﺍﻟﺘﺰﺍﻣﹰﺎ ﺫﻟﻚ ﺍﻟﺬﻱ ﳝﺎﺭﺱ ﺣﻴﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠـﻤﻴﺔ‬
‫ﺖ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟـﻤﻨﻬﺞ ﺃﻫﻠﻪ ﻭﺳﻠﻔﻪ ﺑﻜﻼ ٍﻡ ﺃﻭ ﻧﻘﺪ‪ ،‬ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻗﺬﻓ ‪‬‬
‫ﺠ ِﺞ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺪﻟﻴﺔ ؛ ﻓﻠـﻢ ‪‬ﻳﺴ‪‬ﻠـﻢ ﻣﻦ‬ ‫‪‬ﻢ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺍﳌﺘﻄﻮﺭﺓ ﺣﱴ ﻟﹸ ‪‬‬
‫ﺃﻟﺴﻨﺘﻬﻢ ﻭﺃﻗﻼﻣﻬﻢ ﺗﺎﺭﻳ ‪‬ﺦ ﻭﻻ ﻋﺎﻟـﻢ ﻭﻻ ﻋﺒ ‪‬ﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺫﺍﻙ‬
‫ﻷ‪‬ﻢ ﺟﺎﺅﻭﺍ ﺛـﻤﺮ ﹰﺓ ﻣﻦ ﺛـﻤﺮﺍﺕ ﺍﻟﺘﻤﺮﺣﻞ ﺍﳌﺪﺭﻭﺱ ﻣﻦ ﻋﺼﺮ ﺣﺠﺰ‬
‫ﺍﳌﺴﻠـﻤﲔ ﻋﻦ ﻣﻨﺎﻫﺞ ﺍﻟﺴﻠﻒ‪ ،‬ﺣﱴ ﻋﺼﺮ ﺍﻟﺘﻤﺮﻛﺲ ﻭﺍﻟﺘﺸﺮﺫﻡ ﻭﺍﻟﺘﻌﺼﺐ‬
‫ﻭﺍﻟﺘﺤﺰﺏ ﻭﺍﻟﱪﳎﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻘﺒﻮﺿﺔ‪ ،‬ﺍﻟﱵ ﻻ ﺗﺴﻤﺢ ﻟﻠﺒﺎﺣﺚ ﺃﻥ ﻳﻘﻴﻢ ﳎﺘﻤﻌﻪ‬
‫ﻭﻭﺍﻗﻌﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﲤﻨﺤﻪ ﻋﻈﻴﻢ ﺍﻷﻟﻘﺎﺏ ﻭﻧﻴﺎﺷﲔ ﺍﻟﺸﺮﻑ ﻭﻫﺪﺍﻳﺎ ﺍﻹﺑﺪﺍﻉ ﺇﺫﺍ‬
‫ﺕ ﺍﻟﻨﻘﺾ ﻭﺍﻟﻘﺒﺾ‬ ‫ﺗﻨﺎﻭﻝ ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺛﻠﺐ ﻣﻨﻬﺠﻪ ﺃﻭ ﻃﺮﻳﻘﺘﻪ ﻣﺆﺳﺴﺎ ‪‬‬
‫ﺍﳌﻌﺎﺻﺮﺓ ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺮﻛﺎﻡ ﺑﺮﺯ ﰲ ﺑﲏ ﻋﻠﻮﻱ ﺃﻓﺮﺍ ‪‬ﺩ ‪‬ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻨ ‪‬ﻮ ﹶﻥ ﺃﻗﺎﻭﻳﻞ ﻭﺃﺿﺎﻟﻴﻞ ﺗﺄﺛﱡﺮﹰﺍ‬
‫ﺑﺎﻟـﻤﺪﺍﺭﺱ ﺍﻟﱵ ﺗﻌﻠـﻤﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﺎﻟـﻤﺠﺎﻟﺴﲔ ﺍﻟﺬﻳﻦ ﺟﺎﻟﺴﻮﻫﻢ‪ ،‬ﻭﺭﲟﺎ‬
‫ﻳﻜﻮﻥ ﺑﻌﺾ ﻫﺆﻻﺀ ﻣﻦ ﺷﺒﺎﺏ ﺍﻟﺘﻤﺮﺣﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳ‪‬ﺤﺴ ‪‬ﻦ ﻛ ﱠﻞ ﺷﻲﺀ‬

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‫ﻋﺎﺻﺮﻩ ﺇﻻ ﺍﻟﻜﻼﻡ ﻋﻦ ﻃﺮﻳﻖ ﻭﻣﻨﻬﺞ ﺃﻫﻠﻪ ﻭﺳﻠﻔﻪ ؛ ﻷﻥ ﻓﺎﻗﺪ ﺍﻟﺸﻲﺀ ﻻ ﻳﻌﻄﻴﻪ‬
‫‪.‬‬
‫ﻭﻛﻤﺎ ﺃﺷﺮﻧﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ )) ﺑﲏ ﻋﻠﻮﻱ (( ﻣﺪﺭﺳ ﹰﺔ ﻭﻣﻨﻬﺠﹰﺎ ﻏ ‪‬ﲑ‬
‫ﻑ ﳚﻤﻊ ﺍﻟﻜ ﱠﻞ ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫))ﺑﲏ ﻋﻠﻮﻱ(( ِﻋﺮ‪‬ﻗﹰﺎ ﻭﺃﹶﺻﻼﹰ‪ ،‬ﻓﺎﻟﻌﺮﻕ ﻭﺍﻷﺻﻞ ﺷﺮ ‪‬‬
‫ﻋﻠﻮﻳﹰﺎ ﻣﻦ ﺣﻀﺮﻣﻮﺕ ﺃﻡ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺃﻭ ﻣﻦ ﺃﻱ ﺑﻘﻌﺔ ﰲ ﺍﻟﻌﺎﻟـﻢ‪ ،‬ﻓﺎﻟﻨﺴﺐ‬
‫ﻭﺍﺣﺪ ﻭﺍﻷﺻﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺪﺭﺳﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﻓﻼ ﻳﻘﺒﻞ ﻛﻼﻡ ﺃﺣﺪ ﳍﺎ ﺃﻭ‬
‫ﻋﻠﻴﻬﺎ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﺭﺟﺎﳍﺎ‪ ،‬ﻭﺍﺭﺗﺒﻂ ﺑﺈﺳﻨﺎﺩﻫﺎ ﺍﳌﺘﺼﻞ‬
‫ﲢﻘﻴﻘﺎ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠـﻢ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻪ ﻫﻜﺬﺍ ﻟﻦ ﻳﻔﺮﻁ‬
‫ﰲ ﻣﻨﻬﺠﻪ ﻭﻃﺮﻳﻘﺘﻪ ﺃﻳﹰﺎ ﻛﺎﻥ ﺣﺠﻢ ﺍﻹﻏﺮﺍﺀ ﻭﺍﻟﻌﻠـﻢ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﻣﻨﻬﺞ ﺍﳌﻬﺎﺟﺮ ﺑﻌﺪ ﺩﺧﻮﻟﻪ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻭﺑﲔ‬
‫ﺍﻟﺬﻳﻦ ﺑﻘﻮﺍ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳ ِﻦ ﲢﺖ ﺍﳌﺬﻫﺐ ﺍﻟﺴﺎﺋﺪ ؛ ﻓﻼ ﻳﺼﻠﺢ ﻣﻨﻪ ﺍﻟﺘﻌﺮ‪‬ﺽ‬
‫ﺐ ﺷﻲﺀٌ‪،‬‬ ‫ﻟـﻤﺎ ﻻ ﻳﻌﻠـﻢ ﻭﺇﻥ ﻛﺎﻥ ﻳﻨﺘﺴﺐ ﺇﱃ )) ﺑﲏ ﻋﻠﻮﻱ ((‪ ،‬ﻓﺎﻟﻨﺴ ‪‬‬
‫ﻑ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﻧﻔﺴِﻪ ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻨﻬﺞ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺷﻲ ٌﺀ ﺁﺧﺮ‪ ،‬ﻭﺭﺣﻢ ﺍﻟﻠﹼ ‪‬ﻪ ﺍﻣﺮ ًﺀ ‪‬ﻋ ‪‬ﺮ ‪‬‬

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 ‫ﺍﳋﺎﲤﺔ‬
‫ﺃﻳﻬﺎ ﺍﳌﻌﻨﻴﻮﻥ ﺑﺎﻷﻣﺮ ﻣﻦ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ‪ ..‬ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻭﺑﺮﻛﺎﺗﻪ‪..‬‬
‫ﺃﻧﺘﻢ ﺗﻨﺘﻤﻮﻥ ﺇﱃ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ ﺍﻟﱢﺜ ﹶﻘ ِﻞ ﺍﻷﺻﻐﺮ ﻭﺳﻔﻦ ﺍﻟﻨﺠﺎﺓ‪ ..‬ﻓﺎﺣﺬﺭﻭﺍ‬
‫ﻛﻞ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﻓﱳ ﺍﳌﺮﺍﺣﻞ ﻭﺍﻟﺘﻤﺮﺣﻞ‪..‬‬
‫ﻟﻘﺪ ﻭﺻﻠﺖ ﺍﻟﺮﻳﺎﺡ ﺍﻟﺼﻔﺮﺍﺀ ﺇﱃ ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻭﻫﺰﺕ ﺷﺠﺮﺓ ﺍﻟﻌﻠـﻢ ﻭﺍﻷﻭﻟﻴﺎﺀ‬
‫ﺣﱴ ﻛﺎﺩﺕ ﺃﻥ ﺗﺴﻘﻄﻬﺎ ﺑﻌﺪ ﺃﻥ ﺃﺳﻘﻄﺖ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﻏﺼﺎ‪‬ﺎ ﻭﺃﻭﺭﺍﻗﻬﺎ‬
‫ﻭﺛـﻤﺎﺭﻫﺎ‪ ..‬ﻭﻫﺒﺖ ﺭﻳﺢ ﲪﺮﺍﺀ ﺍﻗﺘﻠﻌﺖ ﺍﳉﺰﺀ ﺍﻷﻛﱪ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻭﺩﻣﺮﺕ ﺧﻀﺮﺓ‬
‫ﺖ ﺻﻐ ‪‬ﲑ ﳕﺎ ﻭﳕﺎ ﻭﻻ ﺯﺍﻝ ﻳﻨﻤﻮ ﻭﻳﻨﻤﻮ‪..‬‬
‫ﺍﳊﻴﺎﺓ ﰲ ﺑﻮﺍﻗﻴﻬﺎ‪ ..‬ﻭﻧﺒﺖ ﰲ ﺟﺬﺭ ﺍﳉﺬﺭ ﻧﺒ ‪‬‬
‫ﺑﺮﻏﻢ ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ‪‬ﺐ ﻣﻨﺬ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﻘﺮﻳﺒﺔ ‪.‬‬
‫ﺡ ﺟﺪﻳﺪ ٍﺓ ﻗﺎﺩﻣ ٍﺔ ﺷﻌﺎﺭ‪‬ﻫﺎ ﺭﻋﺎﻳ ﹸﺔ ﻧﺒﺎﺕ ﺍﻟﺸﺠﺮﺓ‬
‫ﻭﺍﳋﺸﻴﺔ ﻛﻞﱡ ﺍﳋﺸﻴﺔ ﻣﻦ ﺭﻳﺎ ٍ‬
‫ﺝ ﺑﺎﻟﻘﻄﺮﺍﻥ ﻭﳐﻠﻔﺎﺕ‬ ‫ﻭ ‪‬ﺭﻳ‪‬ﻬﺎ‪ ..‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﺎﻟـﻤﺎﺀ ﺍﳌﻌﻬﻮﺩ‪ ..‬ﻭﺇﳕﺎ ﲟﺎ ٍﺀ ﺁ ِﺳ ٍﻦ ﳑﺰﻭ ٍ‬
‫ﺍﻟﺒﺘﺮﻭﻝ‪ ..‬ﻓﻨﺴﺄﻟﻚ ﺍﻟﻠﹼﻬﻢ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ..‬ﻭﺃﻥ ﲢﻔﻈﻨﺎ ﻣﻦ ﺷﺮ ﻣﺎ ﺗﺄﰐ ﺑﻪ ﺍﻟﺮﻳﺎﺡ‪..‬‬
‫ﺍﳌﺆﻟﻒ‬

‫ﺗـﻢ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺴﺎﺀ ﺍﻷﺭﺑﻌﺎﺀ ﰲ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ‬

‫ﲨﺎﺩﻯ ﺍﻷﻭﻝ ﻋﺎﻡ ﺃﻟﻒ ﻭﺃﺭﺑﻊ ﻣﺌﺔ ﻭﺳﺒﻌﺔ ﻋﺸﺮ‬
‫ﻟﻠﻬﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﲟﺪﻳﻨﺔ ‪‬ﺟﺪ‪‬ﺓ ﺍﶈﺮﻭﺳﺔ‬

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٧٤
 ‫ﺍﳌﻠﺤﻖ‬
‫ﺍﺭﺗﺄﻯ ﻓﺮﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟـﻤﻨﺎﻫﺞ ﻭﺧﺪﻣﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺘﺎﺑﻊ ﻷﺭﺑﻄﺔ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﻌﺪﻥ ﺇﳊﺎﻕ ﻫﺬﻩ ﺍﳌﻠﺤﻖ ﺑﻜﺘﺎﺏ ))ﺍﻷﺑﻨﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ(( ﻫﺬﺍ ﺑﺼﻔﺘﻪ‬
‫ﺍﻟﻨﺎﺷﺮ ﻟﻠﻜﺘﺎﺏ ‪ ،‬ﻭﻟـﻢ ﳝﺎﻧﻊ ﺍﳌﺆﻟﻒ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻭﻗﺪ ﺗﻘﹼﺪﻡ ﰲ ﺣﺎﺷﻴﺔ ﺹ‪١٩‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﳌﻠﺤﻖ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﲟﺎ ﻳﻜﺘﺒﻪ ﺍﳌﺆﻟﻒ ﻭﺇﳕﺎ ﻫﻮ ﺯﻳﺎﺩﺓ ﺍﺳﺘﻔﺎﺩﺓ ﻟﻠﻘﺎﺭﺉ ‪،‬‬
‫ﻭﺃﻧﻪ ﲢﺖ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﻠـﻤﻴﺔ ﻟﻠﻔﺮﻉ‪.‬‬
‫ﻭﳛﺘﻮﻱ ﻋﻠﻰ ﻣﻄﻠﺒﲔ‪:‬‬
‫ﺖ ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ‪.‬‬‫ﺽ ﻣﻮﺟ ‪‬ﺰ ﻟﻸﲝﺎﺙ ﺍﻟﱵ ﹸﺃﱢﻟ ﹶﻔ ‪‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻋﺮ ‪‬‬
‫ﺐ ﻣﺎ ﻣﻦ ﺧﻼﻝ‬ ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﺣﻮﻝ ﺍﺣﺘﻤﺎﻟﻴﺔ ﲤﺬﻫﺐ ﺍﳌﻬﺎﺟﺮ ﲟﺬﻫ ٍ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻟﻠﻤﺬﻫﺒﲔ‪ :‬ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻹﻣﺎﻣﻲ‪.‬‬

‫‪٧٥‬‬
 ‫ﺽ ﻟﻸﲝﺎﺙ ﺍﻟﱵ ﺃﹸﻟﻔﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬
‫ﺍﻟـﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻋﺮ ‪‬‬
‫ﺖ ﻫﺬﻩ ﺍﳌﺴﺄﻟ ﹸﺔ ﺍﳌﺬﻫﺒﻴﺔ ﺃﺫﻫﺎ ﹶﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﺧﺼﻮﺻﹰﺎ ﰲ ﺍﻟﻘﺮﻥ‬
‫‪‬ﺷ ‪‬ﻐﹶﻠ ‪‬‬
‫ﺍﳌﺎﺿﻲ ‪ ،‬ﻭﺃﻟﱠﻒ ﺑﻌﺾ ﻋﻠـﻤﺎﺀ ﺣﻀﺮﻣﻮﺕ ﺭﺳﺎﺋ ﹶﻞ ﺧﺎﺻ ﹰﺔ ﺗﺘﻨﺎﻭﻝ ﻣﺬﻫﺐ‬
‫ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺍﻹﻣﺎﻡ ﺍﳌﺆﺭﺥ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﰲ ﺍﳌﻮﺿﻮﻉ ﰲ ﺭﺳﺎﻟﺔ ﲰﺎﻫﺎ )) ﻧﺴﻴﻢ ﺣﺎﺟﺮ‬
‫ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﺫﻫﺐ ﻓﻴﻬﺎ ﺇﱃ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﺇﻣﺎﻣﻲ‪ ‬ﲟﻌﲎ‬
‫ﺍﻹﻣﺎﻣﺔ ﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﱵ ﻫﻲ ﻣﻘﺎﻡ ﺍﻟﻘﻄﺒﺎﻧﻴﺔ ﺍﻟﺬﻱ ﺗﻮﺍﺭﺛﻪ ﺁﻝ ﺍﻟﺒﻴﺖ ﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻠﻲ‬
‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ ،‬ﻭﻧﺰ‪‬ﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳌﻬﺎﺟ ‪‬ﺮ ﻭﺃﺟﺪﺍﺩ‪‬ﻩ ﺧﺼﻮﺻﺎ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﺫﺭﻳﺘﻪ ﻋﻦ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻋﻦ ﺍﻟﺘﻘﻴﺔ ‪ ،‬ﻭﻋﻦ ﻏﲑﳘﺎ ﻣﻦ ﺃﻓﻌﺎﻝ‬
‫ﺍﻟﺮﻭﺍﻓﺾ ﺑﺄﺳﻠﻮﺑﻪ ﺍﻟﻘﻮﻱ ﻭﺫﻛﺮ ﺑﻌﺾ ﻗﺼﺎﺋﺪﻩ ﺍﻟﺒﻠﻴﻐﺔ ﰲ ﻫﺬﺍ ﺍﻟﺘﱰﻳﻪ ‪،‬‬
‫ﻭﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﻌﺪﺓ ﻧﻘﻮﻝ ﻋﻦ ﻛﺘﺐ ﺍﻹﻣﺎﻡ ﺍﳌﺆﻳﺪ ﺑﺎﻟﻠﹼﻪ ﳛﲕ ﺑﻦ ﲪﺰﺓ ﺻﺎﺣﺐ‬
‫ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺍﻟﺴﻘﺎﻑ ﻟـﻢ ﻳﻄﻠﻊ ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ‬
‫ﺭﺃﻱ ﻏﲑﻩ ﰲ ﺍﳌﻮﺿﻮﻉ ﺑﻞ ﺫﻛﺮ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ‬
‫ﺑﺸﺎﻓﻌﻴﺔ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻭﺃﻧﻪ ‪-‬ﺃﻱ‪ :‬ﺍﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ‪ -‬ﻳﱰﻩ ﺍﳌﻬﺎﺟﺮ ﻋﻦ ﺗﻘﻠﻴﺪ ﺍﻟﺸﺎﻓﻌﻲ‪،‬‬
‫ﻓﻬﻮ ﻣﻌﺎﺭﺽ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻛﺘﺐ ﰲ ﺫﺍﺕ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺆﺭﺥ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ ﻣﻔﱵ‬
‫ﺟﻮﻫﻮﺭ ﺭﺳﺎﻟﺘﻪ )) ﺇﺛـﻤﺪ ﺍﻟﺒﺼﺎﺋﺮ ﺑﺎﻟﺒﺤﺚ ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﺫﻫﺐ‬

‫‪٧٦‬‬
‫ﻓﻴﻬﺎ ﺇﱃ ﻣﻌﺎﺭﺿﺔ ﻣﺎ ﺑﻠﻐﻪ ﻋﻦ ﻗﺮﻳﻨﻪ ﺍﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﻣﻦ ﺇﻣﺎﻣﻴﺔ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻭﻟـﻢ‬
‫ﻳﻄﻠﻊ ﻋﻠﻰ )) ﻧﺴﻴﻢ ﺣﺎﺟﺮ (( ﺑﻞ ﺃﺧﱪﻩ ﺑﻌ ‪‬‬
‫ﺾ ﻃﻼﺑﻪ ﺑﺮﺃﻱ ﺍﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﻭﺗﻮﻫﻢ‬
‫ﻫﺬﺍ ﺍﻟﻨﺎﻗﻞ ﺃﻧﻪ ﺇﳕﺎ ﻋﲎ ﺍﻹﻣﺎﻣﺔ ﲟﻌﲎ ﺍﳌﺬﻫﺐ ﻭﻣﺎ ﻳﺴﺘﻠﺰﻣﻪ ﻣﻦ ﺍﻟﺴﺐ ﻭﺍﻟﺘﻘﻴﺔ‬
‫ﻭﻏﲑﻫﺎ ‪.‬‬
‫ﻓﻜﺘﺐ ﺭﺳﺎﻟﺘﻪ ﻭﺭﺩ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﻳﺴﺘﺪﻟﻮﻥ ‪‬ﺎ ﻋﻠﻰ ﺇﻣﺎﻣﻴﺔ ﺍﻟﻌﺮﻳﻀﻲ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﰲ )) ﺍﳌﺸﺮﻉ (( ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺭﻭﺍ‪‬ﺎ ﻭﻣﺼﺎﺩﺭ ﻧﻘﻠﻬﺎ ‪ ،‬ﺛـﻢ‬
‫ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ﻭﺃﰊ ﻃﺎﻟﺐ ﺍﳌﻜﻲ ﻭﻛﺘﺐ ﺩﺭﺍﺳﺔ‬
‫ﻣﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺆﻟﻔﻪ ﻣﺜﺒﺘﹰﺎ ﻗﺮﺍﺀﺓ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﳍﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﺆﻟﻔﻪ ﰲ ﺍﳊﺠﺎﺯ ‪.‬‬
‫ﺛـﻢ ﺃﺭﺩﻑ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺭﺳﺎﻟﺘﻪ )) ﻧﺴﻴﻢ ﺣﺎﺟﺮ (( ﺑﺮﺳﺎﻟﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ‬
‫))ﲰﻮﻡ ﻧﺎﺟﺮ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺇﺛـﻤﺪ ﺍﻟﺒﺼﺎﺋﺮ(()‪ (١‬ﻣﻊ ﻋﺪﻡ ﺍﻃﻼﻋﻪ ﻋﻠﻰ‬
‫))ﺍﻹﺛـﻤﺪ(( ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﻭﻣﻔﺎﺩﻫﺎ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻣﺎ ﻋﻨﺎﻩ ﰲ ﺭﺳﺎﻟﺘﻪ‬
‫ﺍﻷﻭﱃ ‪ ،‬ﻭﺃﻧﻪ ﰲ ))ﻧﺴﻴﻢ ﺣﺎﺟﺮ(( ﺇﳕﺎ ﻋﲎ ﺍﻹﻣﺎﻣ ﹶﺔ ﺍﳌﺘﻮﺍﺭﺛ ﹶﺔ ﰲ ﺁﻝ ﺍﻟﺒﻴﺖ ﻛﻤﻘﺎﻡ‬
‫)‪(٢‬‬
‫‪.‬‬ ‫ﺭﻭﺣﻲ ))ﺍﻟﻘﻄﺒﺎﻧﻴﺔ‬
‫((‬

‫)‪ (١‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻠﺨﻴﺺ ﺃﻣﻼﻩ ﻋﻠﻰ ﳒﻠﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺣﺴﻦ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻟﻠﻔﺼﻞ‬
‫ﺍﳋﺎﻣﺲ ﻣﻦ ﻣﻌﺠﻤﻪ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﻀﺨﻢ )) ﺑﻀﺎﺋﻊ ﺍﻟﺘﺎﺑﻮﺕ (( ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺍﺕ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻼﺕ ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺍﳌﻘﺪﻣﺔ ‪.‬‬
‫ﺉ ﻟﻜﻠﺘﺎ ﺭﺳﺎﻟﺘﻴﻪ )) ﺍﻟﻨﺴﻴﻢ (( ﻭ)) ﺍﻟﺴﻤﻮﻡ (( ﻭﺟﻮﺩ ﺷﻲﺀ ﻣﻦ‬
‫ﻱ ﻗﺎﺭ ٍ‬
‫)‪ (٢‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃ ‪‬‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﰲ ﺗﻀﺎﻋﻴﻔﻬﻤﺎ ﺗﻮﻫﻢ ﺃﻧﻪ ﻳﻘﺼﺪ ﺍﻹﻣﺎﻣﺔ ﲟﻌﲎ ﺍﳌﺬﻫﺐ ‪ ،‬ﳑﺎ ﻗﺪ ﻳﻮﻗﻊ ﺑﻌﺾ‬
‫‪٧٧‬‬
‫ﻭﳑﺎ ﻗﺎﻟﻪ ﰲ ﺁﺧﺮ )) ﲰﻮﻡ ﻧﺎﺟﺮ (( ﳐﻄﻮﻁ ‪ :‬ﻭﻗﺪ ﺭﺍﺟﻌﺖ ﰲ ﺫﻟﻚ ‪-‬ﺃﻱ‬
‫ﺍﻹﻣﺎﻣﺔ ﲟﻌﲎ ﺍﻟﻘﻄﺒﺎﻧﻴﺔ‪ -‬ﺃﺧﺎﻧﺎ ﺍﻟﺬﻱ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺭﺋﺎﺳﺔ ﺍﻹﺭﺷﺎﺩ ﰲ ﺗﺮﱘ ﺍﻟﺴﻴﺪ‬
‫ﻋﻠﻮﻱ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﻓﻘﺎﻝ ﱄ ‪ :‬ﺇﻥ ﺫﻟﻚ ﳑﺎ ﺃﺻﻔﻘﻮﺍ ﻋﻠﻴﻪ ‪ -‬ﺃﻱ‪ :‬ﺃﲨﻌﻮﺍ‬
‫‪ -‬ﻭﻻ ﺣﺎﺟﺔ ﻟﻠﺘﺄﻟﻴﻒ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﺛـﻢ ﺃﻟﻒ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﻦ ﺑﻠﻔﻘﻴﻪ ﺭﺳﺎﻟﺔ ﲰﺎﻫﺎ )) ﺻﺒﺢ‬
‫ﺍﻟﺪﻳﺎﺟﺮ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ‪ ،‬ﺫﻛﺮ ﻓﻴﻬﺎ ﺃﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻛﺎﻥ‬
‫)) ﺍﻟﺸﺎﻓﻌﻴﺔ (( ‪.‬‬
‫ﺛـﻢ ﻭﺟﻪ ﺍﳌﺆﺭﺥ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﺻﺎﱀ ﺑﻦ ﻋﻠﻲ ﺍﳊﺎﻣﺪ ﺳﺆﺍ ﹰﻻ ﰲ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻮﻉ ﺇﱃ ﻣﻌﺎﺻﺮﻩ ﺍﻟﺴﻴﺪ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ ‪ ،‬ﻓﺄﺟﺎﺏ ﻋﻠﻰ‬
‫ﺳﺆﺍﻟﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﺨﺼﺺ ﻭﺍﻟﺘﻌﻤﻖ ﰲ ﺭﺳﺎﻟﺘﻪ )) ‪‬ﺟﻨ‪‬ﻰ ﺍﻟﺸﻤﺎﺭﻳﺦ ﻣﻦ ﺟﻮﺍﺏ‬
‫ﺃﺳﺌﻠﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ (( ﻭﺃﺑﺮﺯ ﻓﻴﻬﺎ ﺑﺎﻷﺩﻟﺔ ﻧﻔﻲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﻘﺎﺋﻠﺔ ﺑﺎﻷﻗﺎﻭﻳﻞ‬
‫ﺍﻟﺒﺎﻃﻠﺔ ﻋﻦ ﻣﻌﺘﻘﺪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﻭﺃﻥ ﺇﻣﺎﻣﻴﺔ ﺍﳌﻬﺎﺟﺮ ﻫﻲ ﺇﻣﺎﻣﻴﺔ ﺁﺑﺎﺋﻪ‬
‫ﻭﺃﺟﺪﺍﺩﻩ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﳊﻖ ‪.‬‬
‫ﻫﺬﺍ ﻣﻮﺟﺰ ﻟـﻤﺎ ﻛﺘﺐ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ ‪ ،‬ﺛـﻢ ﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻫﻢ ﺍﳌﺆﺭﺥ‬
‫ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﺎﻃﺮﻱ ﰲ )) ﺍﻷﺩﻭﺍﺭ (( ﻓﻮﻗﻒ ﻣﻮﻗﻔﺎ ﻭﺳﻄﺎ ﻭﻗﺎﻝ ‪:‬‬

‫ﺍﻟﻘﺮﺍﺀ ﰲ ﺣﲑﺓ ﻣﻦ ﻣﻘﺼﺪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻓﻴﺘﻬﻤﻪ ﺑﺎﺿﻄﺮﺍﺑﻪ ﰲ ﺭﺃﻳﻪ؛ ﻭﻟﻜﻨﻪ ﻭﻫﻢ ﻛﺒﲑ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﻥ ﺩﻝ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﻏﺰﺍﺭﺓ ﻋﻠـﻢ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻭﻗﻮﺓ ﺃﺳﻠﻮﺑﻪ‬
‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺗﻮﻫﻢ ﻗﻮﻟﹶﻪ ﺑﺎﻹﻣﺎﻣﻴﺔ ﺑﻌﻀ‪‬ﻬﻢ ﻭﻟـﻢ ﻳﻘﻔﻮﺍ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺭﺃﻳﻪ ﻣﻦ‬
‫ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﻛﻠﺘﺎ ﺭﺳﺎﻟﺘﻴﻪ ‪.‬‬
‫‪٧٨‬‬
‫ﺇﻥ ﺍﳌﻬﺎﺟﺮ ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﺘﻨﻖ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻻ ﻳﻘﻠﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻘﻠﻴﺪﹰﺍ ﺃﻋﻤﻰ ‪،‬‬
‫ﻓﻬﻮ ﺃﺟﻞﱡ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻛﻴﻒ ﻭﺃﻣﺎﻣ‪‬ﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﺃﺳﺎﺱ ﺍﳌﺬﻫﺐ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻘﺎﺋﺪﻩ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﻋﻘﺎﺋﺪ ﺁﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ ﻛﺎﻟﺒﺎﻗﺮ ﻭﺯﻳﻦ‬
‫ﺍﻟﻌﺎﺑﺪﻳﻦ‪.‬‬
‫ﻭﺭﺃﻱ ﺍﳌﺆﺭﺥ ﺍﳊﺒﻴﺐ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﺎﻃﺮﻱ ﻫﻮ ﺍﻷﻗﺮﺏ ﻫﻨﺎ ﻣﻦ ﺃﻥ‬
‫ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻛﺎﻥ ﳎﺘﻬﺪﹰﺍ ﻻ ﻣﻘﻠﺪﺍ ‪ ،‬ﻭﺳﻨﺬﻛﺮ ﻫﻨﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺃﻫﻢ ﺍﻟﻨﻘﻮﻝ‬
‫ﺍﻟﱵ ﳛﺘﺎﺝ ﺍﻟﻘﺎﺭﺉ ﻻﺳﺘﻘﺮﺍﺋﻬﺎ ‪‬ﺬﺍ ﺍﻟﺼﺪﺩ ‪ ،‬ﺛـﻢ ﳔﺘﻢ ﺍﶈﺒﺚ ﺑﺎﳋﻼﺻﺔ ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﺴﻴﺪ ﺿﻴﺎﺀ ﺷﻬﺎﺏ ﻓﻴﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ )) ﺍﳌﻬﺎﺟﺮ (( ﺹ‪ : ٨‬ﺗﺬﻛﺮ ﺍﻟﻜﺘﺐ‬
‫ﺍﳊﻀﺮﻣﻴﺔ ﺃﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻫﻮ ﻣﺬﻫﺐ ﺁﺑﺎﺋﻪ ﻭﺃﻧﻪ ﺗﻠﻘﺎﻩ ﻋﻦ ﺃﺑﻴﻪ‬
‫ﻭﺟﺪﻩ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠـﻢ ‪ ،‬ﻭﺃﻥ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻠﻮﻳﲔ ﻣﺘﻠﻘﺎﺓ‬
‫ﻋﻦ ﺁﺑﺎﺋﻬﻢ ﺍﻟﻮﺍﺣﺪ ﺗﻠﻮ ﺍﻵﺧﺮ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ﳛﻔﻈﻬﺎ ﺍﻟﻌﻠـﻤﺎﺀ ﻭﻳﻮﺻﻠﻮ‪‬ﺎ‬
‫ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﺃﺑﻴﻪ ﻭﺟﺪﻩ ﺇﱃ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪.‬‬
‫ﻱ ﻓﻴﻪ‬
‫ﻭﻛﺘﺐ ﺃﻳﻀﺎ ‪ :‬ﺃﺧﺬ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻋﻦ ﺃﺑﻴﻪ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺍﻟﻌﻤﺮ ‪‬‬
‫ﺃﻧﻪ ﻛﺎﻥ ﻧﻘﻴﺒﹰﺎ ﻭﻭﺟﻴﻬﹰﺎ ‪-‬ﻭﻳﻌﺮﻑ ﺑﺎﻟﺮ‪‬ﻭ ِﻣ ‪‬ﻲ‪ -‬ﻋﻦ ﺃﺑﻴﻪ ﳏﻤﺪ ﺍﻟﻨﻘﻴﺐ ‪ ،‬ﻭﺃﺧﺬ‬
‫ﳏﻤﺪ ﺍﻟﻨﻘﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻠﻲ ﺍﻟﻌﺮﻳﻀﻲ ﺑﺎﻟـﻤﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻲ‬
‫ﺍﻟﻌﺮﻳﻀﻲ ﻧﻘﻴﺒﹰﺎ ﻟﻸﺷﺮﺍﻑ ﻭﺷﻴﺦ ﺑﲏ ﻫﺎﺷﻢ ﺑﺎﻟﻌﺮﻳﺾ ‪ ،‬ﻭﻻ ﻳﺘﻮﱃ ﺍﻟﻨﻘﺎﺑﺔ ﺇﻻ‬
‫ﻣﻦ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻟﻨﻘﺎﺑﺔ ﻭﻫﻲ ﻣﺬﻛﻮﺭﺓ ﰲ ﻣﻈﺎ‪‬ﺎ ‪ ،‬ﻭﺍﻟﻌﺮﻳﻀﻲ ﺗﻠﻘﻰ‬
‫ﻋﻦ ﻭﺍﻟﺪﻩ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ‪ ،‬ﻭﺃﺧﻴﻪ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﻭﺍﺑﻦ ﺃﺧﻴﻪ ﻋﻠﻲ‬
‫ﺍﻟﺮﺿﺎ ﻭﳏﻤﺪ ﺍﳉﻮﺍﺩ ‪.‬‬
‫‪٧٩‬‬
‫ﻭﺟﺎﺀ ﰲ )) ﳎﻠﺔ ﺍﻟﺮﺍﺑﻄﺔ (( ﺑﻘﻠـﻢ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ ﻧﻘﻠﻪ ﻋﻨﻪ‬
‫ﺿﻴﺎﺀ ﺷﻬﺎﺏ ﰲ )) ﺍﳌﻬﺎﺟﺮ (( ﺑﻌﺪ ﺫﻛﺮﻩ ﻣﺎ ﺃﺻﻴﺐ ﺑﻪ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻨﺬ ﻋﻬﺪ‬
‫ﻋﻠﻲ ﻛﺮﻡ ﺍﻟﻠﹼﻪ ﻭﺟﻬﻪ ‪ :‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺳﲑﺓ ﺃﻭﺍﺋﻠﻬﻢ ‪ ،‬ﻭﺃ‪‬ﻢ ﻣﻜﺜﻮﺍ ﺑﺬﻟﻚ‬
‫ﺑﺮﻫ ﹰﺔ ﺣﱴ ﺍﻧﺘﺸﺮﺕ ﺍﳌﺬﺍﻫﺐ ﻭﻣﺎﻟﺖ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺍﻟﺘﻤﺬﻫﺐ ﲟﺬﺍﻫﺐ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻓﺎﺧﺘﺎﺭﻭﺍ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺗﺪﺭﻳﺴﺎ ﻭﻗﻀﺎﺀ ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ‬
‫ﺍﳋﻤﺴﻤﺌﺔ)‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﰲ )) ﺟﲎ ﺍﻟﺸﻤﺎﺭﻳﺦ (( ﺹ‪ : ١٨‬ﻣﻊ ﺍﻟﻌﻠـﻢ‬
‫ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ﺑﺎﻟﻴﻤﻦ ﻭﺇﻥ ﻟـﻢ ﻳﻌ ‪‬ﻢ ‪ ،‬ﻓﻘﺪ ﻧﻘﻞ‬
‫ﳉ‪‬ﻨﺪِﻱ ﺑﺄﻥ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻧﺘﺸﺮ ﰲ ﺍﻟﻴﻤﻦ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ‬ ‫ﺍﻟﺴﺨﺎﻭﻱ ﻋﻦ ﺍ ﹶ‬
‫‪ ، ٣٠٠‬ﻭﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﻟﻴﻤﻦ ﻋﻠـﻤﺎﺀ ﺣﻨﻔﻴﺔ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﻌﺜـﻤﺎﻧﻴﺔ‬
‫ﲝﻀﺮﻣﻮﺕ ‪ ،‬ﻭﺍﻟﻌﺜـﻤﺎﻧﻴﺔ ﻫﻢ ﺍﻟﻨﻮﺍﺻﺐ ﻭﺇﲰﺎﻋﻴﻠﻴﺔ ﺑﺎﳉﺒﺎﻝ ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ‬
‫ﺍﻟﻄﻮﺍﺋﻒ‪.‬‬
‫ﺃﻣﺎ ﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻓﻬﻲ ﻋﻘﻴﺪﺓ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺁﺑﺎﺋﻪ ﰲ ﺍﻷﺻﻮﻝ ‪ ،‬ﺇﺫ‬
‫ﻟـﻢ ﻳﻌﺮﻑ ﺑﻌ ‪‬ﺪ ﰲ ﻋﻬﺪﻩ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻘﻴﺪﺓ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ‪،‬‬
‫ﻓﺎﻷﺷﻌﺮﻱ ﺟﺎﺀ ﻣﻦ ﺑﻌﺪﻩ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ ﻭﻟـﻢ ﻳﻨﺘﺸﺮ ﻣﺬﻫﺒﻪ‬
‫ﰲ ﺍﻟﻌﺮﺍﻕ ﺇﻻ ﰲ ﺳﻨﺔ ‪. (٢)٣٨٠‬‬

‫)‪ (١‬ﺍﳌﻬﺎﺟﺮ ﺹ‪. ٨٠‬‬

‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫‪٨٠‬‬
 ‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ‬
‫ﺍﳌﻬﺎﺟﺮ ﻫﻮ ﻣﺬﻫﺐ ﺁﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ ﻣﻦ ﺳﻠﺴﻠﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻤﺬﻫﺐ‬
‫ﲟﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻛﺎﻥ ﰲ ﻓﺘﺮﺓ ﻣﺘﺄﺧﺮﺓ ﻭﺑﺎﺧﺘﻴﺎﺭ ﻭﺍﺟﺘﻬﺎﺩ ﻣﻦ ﺃﻛﺎﺑﺮ ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺎﻟﺮﺍﺟﺢ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻨﺼﻮﺹ ﺃﻧﻪ ﻛﺎﻥ ﳎﺘﻬﺪﹰﺍ ؛ ﻭﻟﻜﻦ ﺃﻳﻀﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﺢ‬
‫ﺑﺎﻻﺟﺘﻬﺎﺩ ﻻ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﻌﻤﻞ ﺑﺎﻟـﻤﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻊ ﺑﺪﺍﻳﺔ ﻇﻬﻮﺭﻩ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﺼﻮﻑ ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻗﺪ ﺗﺄﺛﺮ ﲟﻌﻨﺎﻩ ﻛﻤﺎ ﺗﺄﺛﺮ‬
‫ﺍﺑﻨﻪ ﺃﻳﻀﺎ ﺍﻟﺬﻱ ﺣﺞ ﻋﺎﻡ ‪ ، ٣٧٧‬ﻭﺍﺗﺼﻞ ﺑﺄﰊ ﻃﺎﻟﺐ ﺍﳌﻜﻲ ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ )) ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ (( ‪ ،‬ﻭﻫﻮ ﺯﺑﺪﺓ ﻋﻠﻮﻡ ﺍﻟﺘﺼﻮﻑ ﺁﻧﺬﺍﻙ ‪.‬‬
‫ﻛﺘﺐ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﰲ )) ﺇﺛـﻤﺪ ﺍﻟﺒﺼﺎﺋﺮ (( ﺹ‪ ٨٥‬ﳐﻄﻮﻁ ‪ :‬ﻭﻻ‬
‫ﻳﺒﻌﺪ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﺍﺑﻨﻪ ﻛﺎﻧﺎ ﻣﺘﺼﻮﻓﲔِ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺍﻟﻌﺒﺎﺩ ﻛﺎﻧﻮﺍ ﺑﺎﻟﺒﺼﺮﺓ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ ‪ ،‬ﻭﻛﺎﻥ ‪‬ﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺳﺎﻟـﻢ ﺍﻟﺰﺍﻫﺪ ‪ ،‬ﻭﻫﻮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﺑﻦ ﺳﺎﻟـﻢ ﺍﻟﺰﺍﻫﺪ ﺍﻟﺒﺼﺮﻱ ﻛﺒﲑ ﺍﻟﺴﺎﻟـﻤﻴﺔ ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﺣﻮﺍ ﹲﻝ ﻭﳎﺎﻫﺪﺍﺕ‪ ،‬ﻭﻋﻨﻪ‬
‫ﺃﺧﺬ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮﻃﺎﻟﺐ ﺍﳌﻜﻲ )) ﺻﺎﺣﺐ ﺍﻟﻘﻮﺕ (( ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﺃﺻﺤﺎﺏ ﺳﻬﻞ‬
‫ﺴﺘ‪‬ﺮﻱ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ ،٣٦٠‬ﻭﺫﻛﺮﻩ ﰲ )) ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ(()‪.(١‬‬
‫ﺍﻟ‪‬ﺘ ‪‬‬

‫)‪ (١‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻃﺎﻟﺐ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻄﻴﺔ ﺍﳊﺎﺭﺛﻲ ﺍﳌﻜﻲ‪ ،‬ﻧﺸﺄ ﲟﻜﺔ ﻭﻭﻋﻆ ﺑﺒﻐﺪﺍﺩ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ ‪ ، ٣٨٦‬ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﻟـﻢ ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﺑﻦ ﺍﻹﻋﺮﺍﰊ‬
‫ﻭﺃﰊ ﻋﺜـﻤﺎﻥ ﺍﳌﻐﺮﰊ ﻭﻏﲑﻫﻢ ‪ .‬ﻟﻪ ﻛﺘﺎﺏ )) ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ (( ﺍﻟﺬﻱ ﺗﻠﻘﺎﻩ ﻛﺎﻓﺔ ﻋﻠـﻤﺎﺀ‬
‫ﺍﻟﺴﻠﻒ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲨﻊ ﻏﻔﲑ ﻣﻨﻬﻢ ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺇﻣﺎﻣﻨﺎ ﺍﳊﺪﺍﺩ ‪:‬‬
‫ﺴ ‪‬ﻦ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻮ ﹶﺫ ِﻋ ‪‬ﻲ‬
‫ﺑﻜِﺘﺎﺑِﻪ ﹶﺃ ‪‬ﺣ ِ‬ ‫ﺕ (( ﺍﻟﱠﺬﻱ ﺍﻧﺘﻔ ‪‬ﻊ ﺍﻟ‪‬ﻨ ‪‬ﻬﻰ‬
‫ﻒ )) ﺍﻟﻘﹸﻮ ِ‬
‫ﻭﻣ‪ ‬ﺆﱢﻟ ِ‬
‫‪٨١‬‬
 ‫ﻭﻧﻘﻞ ﺍﳌﺆﻟﻒ ﺿﻴﺎﺀ ﺷﻬﺎﺏ ﰲ ﻛﺘﺎﺑﻪ )) ﺍﳌﻬﺎﺟﺮ (( ﻋﻦ ﻣﻘﺎﻻﺕ ﺍﻟﺴﻴﺪ‬
‫ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﻗﻮﻟﻪ ‪ :‬ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﺒﺼﺮﺓ ﻋﺶ ﺍﳌﺘﺼﻮﻓﺔ ﻭﻗﺪﻣﺎﺀ ﺍﻟﻨﺴﺎﻙ‬
‫ﻭﺍﻟﻌﺒﺎﺩ ﺍﳌﺸﻬﻮﺭﻳﻦ ‪ ،‬ﻭﺍﻟـﻤﻌﺪﻭﺩﻭﻥ ﻣﻦ ﺳﻠﻒ ﺍﳌﺘﺼﻮﻓﺔ ﻛﺎﻧﻮﺍ ﻣﻨﻬﺎ ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺗﺼﻮﻓﻬﻢ ﻟﻮﻧﹰﺎ ﺁﺧﺮ ﻏﲑ ﻣﺎ ﻧﺘﻮﳘﻪ ﺍﻵﻥ ‪ ،‬ﻓﻬﻮ ﲤﺮﻳﻦ ﻟﻠﻨﻔﺲ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‬
‫ﺑﺎﻟﻌﻠـﻢ ﻭﺍﻟﺘﺨﻠﻖ ﺑﺎﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ ﻭﺍﻟﺘﺤﻘﻴﻖ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻣﻄﺎﻟﺒﺔ‬
‫ﺍﻟﻨﻔﺲ ﺑﺈﺣﻜﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻓﻬﻮ ﺗﺼﻮﻑ ﺧﺎﻝ ﻋﻦ ﺃﻭﺿﺎﻉ ﺃﻫﻞ ﺍﻟﻄﻮﺍﺋﻒ‬
‫ﻭﺭﺳﻮﻣﻬﻢ)‪.(١‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﻼﻣﺢ ﺍﻟﺘﺼﻮﻑ ﻛﺴﻠﻮﻙ ﻭﺃﺧﻼﻕ ﻗﺪ ﺑﺪﺃ ﻇﻬﻮﺭﻫﺎ‬
‫ﻣﻊ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﺛـﻢ ﻣﻊ ﺃﺑﻨﺎﺋﻪ ﻭﺃﺣﻔﺎﺩﻩ ‪ ،‬ﻭﺃﻣﺎ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺘﺼﻮﻑ ﻛﺮﺳﻮﻡ‬
‫ﻭﻃﺮﻳﻘﺔ ﻓﺠﺎﺀ ﻣﺘﺄﺧﺮﹰﺍ ﻋﻠﻰ ﻳﺪ ﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺪﻡ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪.‬‬

‫ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ ‪ )) :‬ﺍﻟﺬﻱ ﺍﻧﺘﻔﻊ ﺍﻟ‪‬ﻨﻬ‪‬ﻰ ﺑﻜﺘﺎﺑﻪ (( ﺇﱃ ﺳﻴﺪﻧﺎ ﺍﻟﺸﻴﺦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ‪ ،‬ﻓﺈﻧﻪ ‪-‬ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺗﺮﲨﺘﻪ‪ -‬ﻗﺮﺃ )) ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ (( ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‬
‫ﻋﻠﻰ ﻣﺼﻨ‪‬ﻔﻪ ‪ ،‬ﻭﺇﱃ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ‪ ،‬ﻓﺈﻧﻪ ﺍﻧﺘﻔﻊ ﺑﻪ ﺍﻧﺘﻔﺎﻋﹰﺎ ﻛﺒﲑﹰﺍ ﻭﻧﻘﻞ ﻣﻨﻪ ﰲ‬
‫))ﺍﻹﺣﻴﺎﺀ(( ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ .‬ﺍﻧﺘﻬﻰ ﻋﻦ )) ﺇﺛـﻤﺪ ﺍﻟﺒﺼﺎﺋﺮ (( ﳐﻄﻮﻁ ﺹ‪٨٩‬‬
‫ﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻨﻪ‪.‬‬
‫ﺑﺘﺼﺮﻑ‪ ،‬ﻭﻗﺪ ﺃﻃﺎﻝ ﺍﻟﺒﺤﺚ ﰲ ﺗﺮﲨﺘﻪ ‪ ،‬ﻭ‪‬ﺗ ﹶﻘﺼ‪‬ﻰ ﻣﺎ ﹶﺫ ﹶﻛ ‪‬ﺮﺗ‪‬ﻪ ﻛﺘ ‪‬‬
‫)‪ (١‬ﺭﺍﺟﻊ )) ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﻟﻀﻴﺎﺀ ﺷﻬﺎﺏ ﺹ‪.٨١‬‬
‫‪٨٢‬‬
‫ﺐ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﺣﻮﻝ ﺍﺣﺘﻤﺎﻟﻴﺔ ﲤﺬﻫﺐ ﺍﳌﻬﺎﺟﺮ ﲟﺬﻫ ٍ‬
‫ﻣﺎ ﻣﻦ ﺧﻼﻝ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﻛﺘﺐ ﺍﻟﻌﻼﻣﺔ ﺍﳌﻜﻲ ﺩ‪ .‬ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺃﲪﺪ ﻋﻠﻲ ﺩﺭﺍﺳ ﹰﺔ ﺣﻮﻝ ﻣﻔﻬﻮﻡ‬
‫))ﺍﻟـﻤﺬﻫﺐ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ(( ﲝﺚ ﻓﻴﻬﺎ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻔﻜﺮﻱ ﻟﻠـﻤﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺑﲔ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺮ ﺑﺄﺭﺑﻊ ﺃﻃﻮﺍﺭ ﻭﻣﺮﺍﺣﻞ ﺣﱴ ﺗﺒﻠﻮﺭ‬
‫ﻭﺍﺳﺘﻘﺮ ‪:‬‬
‫ﺍﻟﻄﻮﺭ ﺍﻷﻭﻝ ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﺄﺳﻴﺲ ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﰲ ﺣﻴﺎﺓ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ‬
‫ﺍﻟﻠﹼﻪ‪.‬‬
‫ﺍﻟﻄﻮﺭ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﻨﻘﻞ ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﰲ ﺩﻭﺭ ﺗﻼﻣﻴﺬ ﺍﻹﻣﺎﻡ ﰲ ﻧﺸﺮ‬
‫ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﺒﻘﺎﻉ ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻨﺸﺮﻭﻥ ﻗﻮﺍﻋﺪ‬
‫ﺍﻹﻣﺎﻡ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﺍﻟﱵ ﻧﺺ ﻋﻠﻴﻬﺎ ﰲ )) ﺭﺳﺎﻟﺘﻪ (( ﻃﻠﻴﻌﺔ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﻭﺑﺜﻬﺎ ﰲ ﻛﺘﺎﺑﻪ )) ﺍﻷﻡ (( ﻭﳎﺎﻟﺴﻪ ﻣﻊ ﺍﺟﺘﻬﺎﺩﺍ‪‬ﻢ ﺍﳋﺎﺻﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻗﺪ‬
‫ﳜﺎﻟﻔﻮﻧﻪ ﻓﻴﻬﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻣﻊ ﺍﻟﺘﺰﺍﻣﻬﻢ ﺑﺎﻷﺻﻮﻝ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﻣﺎﻡ ‪.‬‬
‫ﲔ‪ :‬ﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﺮﺍﻓﻌﻲ ‪.‬‬
‫ﻭﺍﻧﺘﻬﺖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﻊ ﻇﻬﻮﺭ ﻣﺼﻨﻔﺎﺕ ﺍﻟﺸﻴﺨ ِ‬
‫ﺍﻟﻄﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻟﺘﺤﺮﻳﺮ ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﰲ ﺟﻬﻮﺩ ﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﺮﺍﻓﻌﻲ ﰲ‬
‫ﲢﺮﻳﺮ ﳐﺘﻠﻒ ﻣﺴﺎﺋﻞ ﺍﳌﺬﻫﺐ ﻭﺗﺪﻭﻳﻨﻬﺎ ﻣﺪﻟﻠﺔ ﻣﻌﻠﻠﺔ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺃﻫﻠﺖ ﻛﺘﺒﻬﻤﺎ‬
‫ﻟﺘﺼﺒﺢ ﳏﻮﺭ ﺍﳌﺬﻫﺐ ﻭﻣﺮﺗﻜﺰﻩ ﻓﻴﻤﺎ ﺑﻌﺪ ‪.‬‬

‫‪٨٣‬‬
‫ﺍﻟﻄﻮﺭ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﰲ ﻋﺼﺮ ﺍﻷﺋﻤﺔ ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ‬
‫ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻭﺍﳋﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﲏ ‪ ،‬ﻭﺍﻟﺮﻣﻠﻲ ‪ ،‬ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪،‬‬
‫ﻭﻏﲑﻫﻢ ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﻨﺎﻭﻟﻮﺍ ﻛﺘﺐ ﺍﻟﻨﻮﻭﻱ ﻭﺍﻟﺮﺍﻓﻌﻲ ﲟﺰﻳﺪ ﻣﻦ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﳋﺪﻣﺔ ‪،‬‬
‫ﻭﲝﺜﻮﺍ ﻓﻴﻤﺎ ﺳﻜﺘﺎ ﻋﻨﻪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻟـﻤﺒﺎﺣﺚ ‪ ،‬ﻭﺭﲟﺎ ﺧﺎﻟﻔﻮﳘﺎ ﰲ‬
‫ﺍﺧﺘﻴﺎﺭﺍ‪‬ﻢ ﺍﻟﻌﻠـﻤﻴﺔ ﺍﳋﺎﺻﺔ ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﻟـﻢ ﻳﺘﻤﻴﺰ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪‬ﺬﺍ ﺍﻟﺘﻄﻮﺭ ﻓﺤﺴﺐ ‪ ،‬ﺑﻞ ﺷﺎﺑﻪ‬
‫ﻏﲑﻩ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﻜﻞ ﻣﺬﻫﺐ ﻳﻘﻮﻡ ﻧﻘﻠﺘﻪ ﺑﻨﺸﺮﻩ ﺑﻌﺪ ﻭﻓﺎﺓ ﺇﻣﺎﻣﻪ‬
‫ﺛـﻢ ﻳﺄﰐ ﺍﱂﺣﺮﺭﻭﻥ ‪ ،‬ﻭﺑﻌﺪﻫﻢ ﺍﱂﺗﺄﺧﺮﻭﻥ ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻳﻄﻤﺌﻦ ﺍﻟﺒﺎﺣﺚ ﺇﱃ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻟـﻢ ﻳﻜﻦ ﰲ‬
‫ﻳﻮ ٍﻡ ﻣﺎ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻣﺬﻫﺒﹰﺎ ﻣﺘﺒﻠﻮﺭﹰﺍ ﺣﱴ ﻳ‪‬ﺘﻤﺬﻫﺐ ﺑﻪ ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻣﺘﺠﺴﺪﹰﺍ‬
‫ﰲ ﳎﻤﻮﻋﺔ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻹﻣﺎﻡ ﻭﺗﻼﻣﻴﺬﻫﻢ ﻗﻮﺍﻋ ‪‬ﺪ ﺃﺻﻮﻟﻴ ﹰﺔ ﻳﻔﺮﻋﻮﻥ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﻭﻟﻠﺘﻮﺳﻊ ﰲ ﺫﻟﻚ ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻨﻔﻴﺲ ﰲ ﳎﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳌﻨﺸﻮﺭﺓ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ ،‬ﻭﺍﻧﻈﺮ ﻟـﻤﻌﺮﻓﺔ ﺃﻋﻼﻡ ﻃﺒﻘﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻣﻦ‬
‫ﻋﻠـﻤﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻛﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻫﻴﺘﻮ )) ﻃﺒﻘﺎﺕ ﳎﺘﻬﺪﻱ ﺍﻟﺸﺎﻓﻌﻴﺔ (( ‪.‬‬
‫ﻭﻧﻨﺘﻬﻲ ﻣﻦ ﻫﺬﺍ ﺇﱃ ﺃﻥ ﺷﺨﺼﻴﺔ ﺍﳌﻬﺎﺟﺮ ﻛﺎﻧﺖ ﺍﺟﺘﻬﺎﺩﻳ ﹰﺔ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﳌﺒﻜﺮﺓ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪.‬‬

‫‪٨٤‬‬
‫ﻭﻟﺘﻼﺣﻆ ‪-‬ﺃﺧﺎﻧﺎ ﺍﻟﻘﺎﺭﺉ‪ -‬ﺃﻥ ﺃﻏﻠﺐ ﺍﳌﺬﺍﻫﺐ ﰎ ﺇﺭﺳﺎﺅﻫﺎ ﻗﺒﻞ ﻣﺆﺳﺴﻴﻬﺎ‬
‫ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ‪ ،‬ﺛـﻢ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﳋﺎﻣﺲ ﻋﻠﻰ ﺷﻜﻞ ﺁﺭﺍﺀ‬
‫ﻋﻠـﻤﺎﺀ ﳎﺘﻬﺪﻳﻦ ﻳﺒﻠﻮﺭﻭﻥ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻬﻢ ﻭﻳﻨﻈﹼﺮﻭﻧﻪ ﻭ)) ﻳﺼﻨﻌﻮﻥ (( ﻣﺆﻟﱠﻔﺎﺕ‬
‫ﺍﳌﺬﻫﺐ ))ﺍﻟﻜﺘﺐ(( ‪ ،‬ﺃﻭ ‪‬ﻧ ﹶﻘﻠﹶﺔ ﺍﳌﺬﻫﺐ ))ﺍﻟﺘﻼﻣﻴﺬ(( ‪.‬‬
‫ﻭﺇﻣﺎﻣﻨﺎ ﺍﳌﻬﺎﺟﺮ ‪ -‬ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﻟﻪ ﺍﻟﺘﻤﺬﻫﺐ ﺑﺄﻱ ﻣﺬﻫﺐ ﺷﺎﺀ ‪ -‬ﻓﻤﻦ‬
‫ﺍﻟﻀﺮﻭﺭﻱ ‪ -‬ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ ‪ -‬ﺃﻥ ﻳﻌﺘﱪ ﻣﻦ ﺭﻭﺍﺩ ﺍﳌﺬﻫﺐ ﻭﻧﻘﻠﺘﻪ ‪ ،‬ﺛـﻢ‬
‫ﳛﺴﺐ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﳌﺬﻫﺐ ﻭﻳﺘﺮﺟﻢ ﻟﻪ ﰲ ﻃﺒﻘﺎ‪‬ﻢ ﺃﻭ ﻳﺬﻛﺮ ﰲ ﺗﺎﺭﻳﺦ‬
‫ﻣﺬﻫﺒﻬﻢ ‪ ،‬ﺇﻥ ﻟـﻢ ﻳﻈﻬﺮ ﺃﺛﺮﻩ ﰲ ﺃﺻﺤﺎﺑﻪ ﺃﻭ ﺫﺭﻳﺘﻪ ﻓﻴﻤﺎ ﺑﻌﺪ ‪ .‬ﻓﻀﻼ ﻋﻤﺎ ﺇﺫﺍ‬
‫ﻒ ﻣﺼﻨ‪‬ﻔﺎ ‪.‬‬
‫ﺻ‪‬ﻨ ‪‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺠﺮﺗﻪ ﻛﺎﻧﺖ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺎﻡ ‪ . ٣١٧‬ﻭﳍﺬﺍ‬
‫ﺐ ﻛﺎﻥ ﰲ ﺗﻠﻚ‬‫ﻱ ﻣﺬﻫ ٍ‬‫ﻭﺫﺍﻙ ﻳﺼﻌﺐ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﺜﻠﻪ ﺑﺄﻧﻪ ﻣﺘﻤﺬﻫﺐ ﺑﺄ ‪‬‬
‫ﺍﳊﻘﺒﺔ ﺍﳌﺘﻘﺪﻣﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﻋﻦ ﲤﺮﺣﻞ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻣﻲ ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﻔﻜﺮﻱ ﻓﺈﻥ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻣﻲ‬
‫ﺍﳌﺴﺘﻘﺮ ﺍﻵﻥ ﻟـﻢ ﺗﺘﺒﻠﻮﺭ ﻋﻘﺎﺋﺪﻩ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺃﺻﻞ )) ﺍﻹﳝﺎﻥ ﺑﻌﺼﻤﺔ ﺍﻷﺋﻤﺔ‬
‫ﺍﻻﺛﲏ ﻋﺸﺮ ﻭﺇﻣﺎﻣﺘﻬﻢ (( ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻘﻪ ﻣﻮﺟﻮﺩﹰﺍ ﻣﻨﺬ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ‬
‫ﺍﻟﺼﺎﺩﻕ‪ -‬ﺇﻻ ﰲ ﺁﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ ﻋﻠﻰ ﺍﻷﻗﻞ )‪ ، (١‬ﺃﻱ‪ :‬ﰲ ﻋﺼﺮ‬

‫ﳍﻮﻳﺪﻱ ﺹ‪ ٥٧‬ﻧﻘﻼ ﻋﻦ ﻛﺘﺎﺏ ﺩ‪ .‬ﻋﻠﻲ ﺷﺮﻳﻌﱵ‬ ‫((‬ ‫)‪ (١‬ﺍﻧﻈﺮ )) ﺇﻳﺮﺍﻥ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‬
‫ﺃﻭ )) ﺇﺳﻼﻡ ﺷﻨﺎﺳﻲ (( ﺑﺎﻹﻳﺮﺍﻧﻴﺔ ﺍﻟﺬﻱ ﺩﺭﺱ ﻓﻴﻪ‬ ‫((‬ ‫ﺍﻟﻀﺨﻢ )) ﻣﻌﺮﻓﺔ ﺍﻹﺳﻼﻡ‬
‫‪٨٥‬‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻟﺒﻮﻳﻬﻴﺔ ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﺎﻃﻒ ﺃﺻﺤﺎ‪‬ﺎ ‪-‬ﻧﻮﻋﹰﺎ ﻣﺎ‪ -‬ﻣﻊ ﻋﻠـﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ‬
‫ﻭﺟﻌﻠﻮﺍ ﳍﻢ ﻣﺘﻨﻔﺴﹰﺎ ﺧﺼﻮﺻﹰﺎ ﻣﻊ ﺍﳊﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺣﺮﻛﺔ ﺗﺮﲨﺔ ﻛﺘﺐ ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﻏﲑﻫﺎ ﻭﺍﻟﱵ ﺃﺗﺎﺣﻮﻫﺎ ﻭﺷﺠﻌﻮﻫﺎ )‪. (١‬‬
‫ﺇﺫ ﻣﻦ ﺍﳌﻬﻢ ﺗﻘﺮﻳﺮﻩ ﻫﻨﺎ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻣﻲ ﺍﳌﻌﺮﻭﻑ ﺍﻵﻥ ﻟﻪ ﺷﻌﺎ ‪‬ﺭ ﻭﺍﺣ ‪‬ﺪ‬
‫ﺲ ﺛﺎﺑﺖ‪ ،‬ﻣﻦ ﻟـﻢ ﻳﻘﻞ ﺑﻪ ﻻ ‪‬ﻳ ‪‬ﻌﺪ‪ ‬ﺇﻣﺎﻣﻴﺎ ﺑﺘﺎﺗﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﻌﺼﻤﺔ ﺍﻷﺋﻤﺔ‬
‫ﺭﺋﻴ ‪‬‬
‫ﺍﻻﺛﲏ ﻋﺸﺮ ﺑﺄﲰﺎﺋﻬﻢ ﻭﺗﺮﺗﻴﺒﻬﻢ ﺍﳌﺬﻛﻮﺭ ﰲ ﻛﺘﺒﻬﻢ‪.‬‬
‫ﻭﻟﺬﺍ ﻓﺈﻥ ﺃﺻ ﹶﻞ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻷﺋﻤﺔ ﺍﻻﺛﲏ ﻋﺸﺮ ﺑﺄﲰﺎﺋﻬﻢ ﺗﻠﻚ ﻭﻋﺪﺩﻫﻢ‬
‫ﻫﺬﺍ ﻟـﻢ ﻳﻜﻦ ﺁﻧﺌﺬ ﻗﺪ ﲢﺪﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﻄﻊ‪ ،‬ﻷﻥ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻜﱪﻯ ﻟـﻢ‬
‫ﺗﺘﺤﺪﺩ ﺇﻻ ﻓﻴﻤﺎ ﺑﻌﺪ ﻫﺠﺮﺓ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪ ﻋﺎﻡ ‪ ، (٢) ٣١٧‬ﻭﻣﻦ‬

‫ﻫﻜﺬﺍ ﺗﻜﻠـﻢ ﻋﻠﻲ ﺷﺮﻳﻌﱵ‬ ‫))‬ ‫ﺍﻟﺘﻄﻮﺭ ﺍﻟﻔﻜﺮﻱ ﻟﻺﻣﺎﻣﻴﺔ ‪ ،‬ﻭﻛﺘﺎﺏ ﻓﺎﺿﻞ ﺭﺳﻮﻝ‬
‫((‪.‬‬
‫)‪ (١‬ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻨﻔﻲ ﻣﺎ ﻧ‪‬ﻘﻞ ﻣﻦ ﺍﺿﻄﻬﺎﺩﻫﻢ ﻟﻠﺸﻴﻌﺔ ﻛﺤﺮﻗﻬﻢ ﻟـﻤﻜﺘﺒﺔ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﻄﻮﺳﻲ ﻋﺎﻡ ‪ ، ٤٤٧‬ﻭﻟﺬﻟﻚ ﻗﻴ‪‬ﺪﻧﺎ ﺑﻘﻮﻟﻨﺎ ‪ )) :‬ﺗﻌﺎﻃﻔﻮﺍ ﻧﻮﻋﹰﺎ ﻣﺎ (( ‪ ،‬ﺭﺍﺟﻊ ))ﺍﻟﺸﻴﻌﺔ‬
‫ﰲ ﻣﻮﻛﺐ ﺍﻟﺘﺎﺭﻳﺦ(( ﻟﻠﺴﺒﺤﺎﱐ ﺹ‪. ٩٧‬‬
‫)‪ (٢‬ﻭﻛﺎﻧﺖ ﻋﺎﻡ ‪ ٣٢٩‬ﻭﺫﻟﻚ ﺑﻮﻓﺎﺓ ﺳﻔﲑﻩ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻷﺧﲑ ﻟﻺﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺴﻴﻤﺮﻱ ‪ ،‬ﻭﰲ ﲝﺚ ﺍﻟﻐﻴﺒﺔ ﺍﻧﻈﺮ‪ )) :‬ﰲ ﺍﻧﺘﻈﺎﺭ ﺍﻹﻣﺎﻡ (( ﻟﻌﺒﺪﺍﳍﺎﺩﻱ ﺍﻟﻔﻀﻠﻲ‬
‫ﺹ‪ ٣٠،٣١،٤٧،٥٤،٩١،٩٧‬ﻭ )) ﺍﳌﻬﺪﻱ ﺍﳌﻨﺘﻈﺮ (( ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺣﺴﻦ ﺁﻝ‬
‫ﻳﺎﺳﲔ‪ ،‬ﻭ)) ﲝﺚ ﺣﻮﻝ ﺍﳌﻬﺪﻱ (( ﻵﻳﺔ ﺍﻟﻠﹼﻪ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻟﺼﺪﺭ ﺹ‪ ٦٣‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﻭ)) ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ (( ﺹ‪ ٢٦‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻟﺮﻭﺡ ﺍﻟﻠﹼﻪ ﺍﳋﻤﻴﲏ ‪ ،‬ﻧﻘﻼ ﻋﻦ ))ﺍﻟﺪﻭﻟﺔ‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻳﻌﺔ(( ﺩ‪ .‬ﺍﳊﻠﻮ ﺣﺎﺷﻴﺔ ﺹ‪.٦٧‬‬
‫‪٨٦‬‬
‫ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻹﻣﺎﻣﻴﺔ ﺑﺪﺃﺕ ﺗﺴﺘﻘﺮ ﺑﻌﺪ ﺇﻋﻼ‪‬ﺎ ﻓﻀﻼ ﻋﻦ‬
‫)‪(١‬‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺣﻜﺎﻣﻬﻢ ﺍﻟﻔﻘﻬﻴﺔ ‪.‬‬
‫ﻭﳑﺎ ﻳﺒﲔ ﺫﻟﻚ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻛﺘﺐ ﺍﻟﺼﺪﻭﻕ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﺑﻦ‬
‫ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ )ﺕ ‪- (٣٨١‬ﻭﻫﻮ ﺃﺣﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ‬
‫ﻣﺪﺍﺭ ﺍﳌﺬﻫﺐ‪ -‬ﻭﻛﺘﺎﺏ ﻭﺍﻟﺪﻩ ﺍﻟﺼﺪﻭﻕ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ )ﺕ ‪)) (٣٢٩‬ﺍﻹﻣﺎﻣﺔ‬
‫ﻭﺍﻟﺘﺒﺼﺮﺓ ﻣﻦ ﺍﳊﲑﺓ(( ﺣﻴﺚ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻮﺍﻟﺪ ﻳﺘﻌﺮﺽ ﻟﻸﺋﻤﺔ ﻭﻋﺪﺩﻫﻢ ﺩﻭﻥ ﺃﻳﺔ‬
‫ﻹﺷﺎﺭﺓ ﻟﻠﻌﺪﺩ )) ﺍﺛﻨﺎﻋﺸﺮ(( ‪ ،‬ﺑﻴﻨﻤﺎ ﳒﺪ ﺍﻻﺑﻦ ﻭﺍﺿﺢ ﺍﳌﻨﻬﺞ ﰲ ﲢﺪﻳﺪ ﺍﻟﻌﺪﺩ‬
‫ﺑﺎﺛﲏ ﻋﺸﺮ ﻛﻌﻘﻴﺪﺓ ﺭﺍﺳﺨﺔ ﻳﻠﺰﻡ ﺍﻹﳝﺎﻥ ‪‬ﺎ‪.‬‬
‫ﻭﳑﻦ ﲝﺚ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻭﺗﺘﺒﻊ ﺍﻟﻜﺘﺐ ﺍﳌﺆﻟﻔﺔ ﻗﺒﻞ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻜﱪﻯ ﻭﺍﻟﻜﺘﺐ‬
‫ﺍﳌﺆﻟﻔﺔ ﺑﻌﺪﻫﺎ ﻭﻣﻮﺍﺿﻊ ﺍﻷﻋﺪﺍﺩ ﻓﻴﻬﺎ ﺍﻟﺒﺎﺣﺚ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﲪﻴﺪ ﺍﻟﺪﻳﻦ‬
‫ﰲ ﺭﺳﺎﻟﺘﻪ ))ﺗﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺍﻹﻣﺎﻣﺔ ﻋﻨﺪ ﺍﻻﺛﲏ ﻋﺸﺮﻳﺔ(( ﺹ‪ ،٦٨-٦٦‬ﻓﻨﺤﻴﻞ‬
‫ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﻭﺍﻟﻌﻬﺪﺓ ﻋﻠﻴﻪ)‪. (٢‬‬

‫)‪ (١‬ﻭﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﰲ ﺑﻴﺎﻥ ﺗﺄﺛﲑ ﺃﺻﻞ ﺍﻹﻣﺎﻣﺔ ﰲ ﻓﻘﻪ ﺍﻹﻣﺎﻣﻴﺔ‬
‫ﻭﻣﻘﺎﺭﻧﺔ ﺫﻟﻚ ﺑﻔﻘﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻃﺮﻭﺣﺘﺎ ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﺍﻟﱵ ﺗﻘﺪﻡ ‪‬ﺎ‬
‫ﺃ‪.‬ﺩ‪.‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺴﺎﻟﻮﺱ ﺇﱃ ﺍﻷﺯﻫﺮ ﻭﻛﺎﻥ ﻗﺪ ﺩﺭﺱ ﻣﻦ ﻗﺒﻞ ﰲ ﺩﺍﺭ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ‬
‫ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﺗﻮﺿﺤﺎﻥ ﲜﻼﺀ ﺗﺄﺛﺮ ﺃﺣﻜﺎﻣﻬﻢ ﺍﻟﻔﻘﻬﻴﺔ ﻭﻗﻮﺍﻋﺪﻫﻢ ﺍﻷﺻﻮﻟﻴﺔ ‪‬ﺎ ﲝﻴﺚ‬
‫ﺗﺰﺩﺍﺩ ﺻﻌﻮﺑﺔ ﺍﻟﺘﻘﺎﺭﺏ ﺑﲔ ﻓﻘﻬﻬﻢ ﻭﺑﲔ ﻓﻘﻪ ﻣﺬﺍﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫)‪ (٢‬ﻭﻳﻀﻴﻒ ﻫﺬﺍ ﺍﻟﺒﺎﺣﺚ ﺑﺄﻥ ﻛﺘﺐ ﺃﺋﻤﺔ ﺍﻟﺸﻴﻌﺔ ﻗﺒﻞ ﺇﻋﻼﻥ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻜﱪﻯ ﺧﺎﻟﻴﺔ ﻣﻦ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻌﻤﺮ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﺧﺎﻟﻴﺔ ﻣﻦ ﻣﻔﻬﻮﻡ‬
‫‪٨٧‬‬
‫ﺍﻟﺮﻗﻢ ))ﺍﺛﻨﺎﻋﺸﺮ(( ﻭﲢﺪﻳﺪ ﺍﻷﺋﻤﺔ ﺑﻪ ﻛﻌﻘﻴﺪﺗﲔ ﻳﻠﺰﻡ ﺍﻹﳝﺎﻥ ‪‬ﻤﺎ ﻋﻠﻰ ﺍﳌﻜﻠﻒ ﺣﻴﺚ‬
‫ﺇﻧﻪ ﺍﻷﺻﻞ ﺍﻷﺻﻴﻞ ﳌﺬﻫﺒﻬﻢ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻳﺬﻛﺮ‪:‬‬
‫‪ )) -١‬ﻓﺮﻕ ﺍﻟﺸﻴﻌﺔ (( ﻟﻠﻨﻮﲞﱵ )ﺕ ﺃﻭﻝ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ(‪.‬‬
‫‪ )) -٢‬ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﻔﺮﻕ (( ﻟﺴﻌﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﹼﻪ ﺍﻟﻘﻤﻲ )ﺕ ‪. (٣٠١‬‬
‫‪ )) -٣‬ﺑﺼﺎﺋﺮ ﺍﻟﺪﺭﺟﺎﺕ (( ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﺋﻤﺔ ﶈﻤﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﺼﻔﺎﺭ‬
‫)ﺕ ‪ ،(٢٩٠‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺍﺕ ﺑﺴﻴﻄﺔ ﰲ ﺃﺭﺑﻊ ﺭﻭﺍﻳﺎﺕ ﻟﻠﺮﻗﻢ )) ﺍﺛﻨﺎﻋﺸﺮ(( ‪.‬‬
‫‪ -٤‬ﻛﺘﺎﺏ ﺍﶈﺎﺳﻦ ﻷﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﱪﻗﻲ )ﺕ ‪ ٢٧٤‬ﺃﻭ ‪ ، (٢٨٠‬ﻭﻫﺬﺍ ﻳﺬﻛﺮ‬
‫ﺃﺭﻗﺎﻣﹰﺎ ﺃﺧﺮﻯ ﻟﻸﺋﻤﺔ ﻣﻦ ))ﺛﻼﺙ(( ﺇﱃ ))ﺛﻼﺛﺔ ﻋﺸﺮ(( ‪ ،‬ﻭﻻ ﺃﺛﺮ‬
‫ﻟﻠﺮﻗﻢ ))ﺍﺛﻨﺎﻋﺸﺮ(( ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻟﻔﺖ ﺑﻌﺪ ﺍﻟﻐﻴﺒﺔ ﺍﻟﻜﱪﻯ ﻓﻘﺪ ﻛﺎﻥ ﻣﻨﻬﺠﻬﺎ ﻭﺍﺿﺤﺎ ﰲ‬
‫ﲢﺪﻳﺪ ﺍﻷﺋﻤﺔ ﻭﺗﺮﺳﻴﺦ ﺫﻟﻚ ﻛﻌﻘﻴﺪﺓ ﻭﺃﺻﻞ ﺃﺻﻴﻞ ﻟﻠﻤﺬﻫﺐ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻛﺘﺐ ﺍﺑﻦ‬
‫ﺑﺎﺑﻮﻳﻪ ﺍﻻﺑﻦ ﺍﻟﺴﺎﻟﻒ ﺍﻟﺬﻛﺮ ﰲ ))ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻭﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ(( ﻭ))ﺍﳋﺼﺎﻝ((‪،‬‬
‫ﻭﺍﻟﻨﻌﻤﺎﱐ )ﺕ ‪ (٣٦٠‬ﰲ ))ﺍﻟﻐ‪‬ﻴﺒﺔ((‪ ،‬ﻭﺍﳋﺰ‪‬ﺍﺯ ﺍﻟﻘﻤﻲ )ﺕ ‪ (٣٨١‬ﰲ ))ﻛﻔﺎﻳﺔ ﺍﻷﺛﺮ ﰲ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲏ ﻋﺸﺮ(( ‪.‬‬
‫‪٨٨‬‬
‫ﻭﺣﱴ ﻧﻔﺘﺮﺽ ﲤﺬﻫﺐ ﺍﳌﻬﺎﺟﺮ ﲟﺬﻫﺐ ﺍﻹﻣﺎﻣﻴﺔ ﻟﺰﻡ ﻛﻮﻥ ﺍﳌﺬﻫﺐ ﻗﺪ‬
‫ﺗﺒﻠﻮﺭ)‪ (١‬ﻗﺒﻞ ﺳﻨﺔ ‪ ٣١٧‬ﺳﻨﺔ ﻫﺠﺮﺗﻪ ﺣﱴ ﻳﺘﻤﺬﻫﺐ ﺑﻪ ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﳑﻜﻦ‬
‫ﺪ )) ﻛﺎﻻﺳﺘﺒﺼﺎﺭ ((‬
‫ﺗﺎﺭﳜﻴﹰﺎ ﺇﺫ ﻟـﻢ ﺗﻮﺿﻊ ﺃﻣﻬﺎﺕ ﺍﻟﻜﺘﺐ ﺍﻹﻣﺎﻣﻴﺔ ﺑﻌ ‪‬‬
‫ﻭ))‪‬ﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ(( ﻛﻼﳘﺎ ﻟﻠﻄﻮﺳﻲ )ﺕ ‪ (٤٦٠‬ﻭ)) ﺍﻟﻜﺎﰲ (( ﻟﻠﻜﻠﻴﲏ )ﺕ‬
‫‪ (٣٢٩‬ﻭ))ﻓﻘﻴﻪ ﻣﻦ ﻻ ﳛﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ(( ﻻﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟ ﹸﻘﻤ‪‬ﻲ ) ﺕ ‪ ، ( ٣٨١‬ﻭﻫﻲ‬
‫ﺐ ﺍﻷﺭﺑﻌ ﹸﺔ ﺍﻟﱵ ﺑ‪ِ‬ﻨ ‪‬ﻲ ﻋﻠﻴﻬﺎ ‪‬ﺟﻞﱡ ﺍﳌﺬﻫﺐ)‪. (٢‬‬
‫ﺍﻟﻜﺘ ‪‬‬
‫ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺟﻬﺔ‪ ..‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻘﺪ ﻣﺮ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻣﻲ ﺑﻌﺪﺓ‬
‫ﻣﺮﺍﺣﻞ ﺃﺑﺮﺯﻫﺎ ﻣﺮﺣﻠﺘﺎﻥ ﻭﳝﻜﻦ ﺃﻥ ﻧﺴﻤﻴﻬﻤﺎ ﺃﻳﻀﺎ )) ﺍﲡﺎﻫﲔ (( ‪ :‬ﺍﻻﲡﺎﻩ‬
‫ﺍﻷﺧﺒﺎﺭﻱ ﺃﻭ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ‪ ،‬ﻭﺍﻟـﻤﺪﺭﺳﺔ ﺍﻷﺻﻮﻟﻴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻷﻭﱃ ﻓﻬﻲ ﲢﺮﻡ ﺍﻻﺟﺘﻬﺎﺩ ﺑﺎﻟﻘﻴﺎﺱ ﻭﻏﲑﻩ ‪ ،‬ﻭﲢﺮﻡ ﺍﻟﺘﻘﻠﻴﺪ ﺃﻳﻀﺎ ‪،‬‬
‫ﻭﺗﻮﺟﺐ ﺍﻷﺧﺬ ﺑﺂﺛﺎﺭ ﺍﻟﻌﺘﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻣﺼﺪﺭ ﺁﺧﺮ ‪ ،‬ﻭﺗ‪‬ﺘ ِﻬ ‪‬ﻢ‬
‫ﺍﳌﺪﺭﺳ ﹶﺔ ﺍﻷﺻﻮﻟﻴ ﹶﺔ ﺑﺄ‪‬ﺎ ﳓﺖ ﻣﻨﺤﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺍﻷﺧﺬ ﺑﺎﻟﻌﻘﻞ ﻣﺜﻞ ﻣﺬﻫﺐ‬
‫ﺍﻷﺣﻨﺎﻑ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻷﺋﻤﺔ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﻌﻠـﻤﺎﺀ ﻛﻨﻘﻠﺔ ﺗﺮﺍﺙ ﻓﻘﻂ‪ .‬ﻭﺃﻣﺎ‬

‫)‪ (١‬ﻣﻌﲎ )) ﺗﺒﻠﻮﺭ (( ﺃﻱ ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﻬﺎﺕ ﻛﺘﺐ ﺍﳌﺬﻫﺐ ‪-‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ -‬ﻗﺪ ﺩﻭﻧﺖ‬
‫ﻭﻋﻘﺎﺋﺪﻩ ﻗﺪ ﺭﺳﺨﺖ ﺣﱴ ﻳﻨﻄﻠﻖ ﺗﻼﻣﻴ ﹸﺬ ﻣﺆﻟﻔﻴﻬﺎ ﺍﻟﺪﻋﺎ ﹸﺓ ﻭﺍﻟـﻤﺪﺭﺳﻮﻥ ﻭﻳﻨﺸﺮﻭﺍ‬
‫ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻔﻜﺮ ﺃﺻﻮﻻ ﻭﻓﺮﻭﻋﺎ‪ .‬ﻭﺇﻻ ﻓﺈﻥ ﺫﻟﻚ ﺍﳌﺬﻫﺐ ﻻ ﻳﺰﺍﻝ ﰲ ﻓﺘﺮﺓ ﻣﺒﻜﺮﺓ‬
‫ﺍﳓﺼﺮ ﻓﻴﻬﺎ ﺭﻭﺍﺩ‪‬ﻩ ﻭ‪‬ﻧ ﹶﻘﹶﻠﺘ‪‬ﻪ ﺿﻤﻦ ﺃﻋﻼﻡ ﻣﻌﺮﻭﻓﲔ ﺗﺮﲨﺖ ﳍﻢ ﻛﺘﺐ ﻃﺒﻘﺎﺕ ﺍﳌﺬﻫﺐ‬
‫ﺍﻟﱵ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻀﺨﻤﺔ ))ﺃﻋﻴﺎﻥ ﺍﻟﺸﻴﻌﺔ((‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ )) ﺃﺻﻮﻝ ﺍﻟﻜﺎﰲ (( ﺑﺘﺤﻘﻴﻖ ﻋﻠﻲ ﺃﻛﱪ ﺍﻟﻐﻔﺎﺭﻱ ﺹ‪. ٢-١‬‬
‫‪٨٩‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺍﻵﺧﺬﺓ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺃﺩﻟﺘﻪ ﻛﺎﻟﻘﻴﺎﺱ ﻭﻏﲑﻩ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻛﺘﺐ ﳍﺎ‬
‫ﺍﻟﺒﻘﺎﺀ ﺍﻵﻥ ‪.‬‬
‫ﺍﻟـﻤﻬﻢ ﰲ ﺍﻷﻣﺮ ﺃﻥ ﺍﳌﺪﺭﺳﺘﲔ ﻇﻬﺮﺗﺎ ﺑﺸﻜﻞ ﻣﻠﺤﻮﻅ ﻋﻘﺐ ﺍ‪‬ﻴﺎﺭ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﻟﺼﻔﻮﻳﺔ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﺗﻘﺮﻳﺒﹰﺎ ‪ ،‬ﻭﻗﺎﻣﺖ ﺑﻴﻨﻬﻤﺎ ﻣﻨﺎﻇﺮﺍﺕ ﻃﻮﻳﻠﺔ‬
‫ﻭﺍﺻﻄﺪﺍﻣﺎﺕ ﻋﻨﻴﻔﺔ ﺃﺩﺕ ﺇﱃ ﺗﺼﺪﻱ ﺍ‪‬ﺘﻬﺪ ﺁﻏﺎ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻟﺒﻬﺒﻬﺎﱐ‬
‫) ﺕ ‪ ( ١١١٧‬ﻣﺆﺳﺲ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺻﻮﻟﻴﺔ ﻟﻠـﻤﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ)‪ ، (١‬ﻭﺇﻓﺘﺎﺋﻪ‬
‫ﺑﺘﻜﻔﲑ ﺃﺗﺒﺎﻋﻬﺎ ‪ .‬ﺛـﻢ ﻗﺎﻡ ﺑﺎﻟﺘﻨﻘﻞ ﺑﲔ ﺍﳌﺪﻥ ﻭﺍﻟﻘﺮﻯ ﺑﺮﻓﻘﺔ ﺣﺮﺳﻪ ﺍﳋﺎﺹ‬
‫ﻟـﻤﻄﺎﺭﺩﺓ ﻭﻣﻨﺎﻇﺮﺓ ﻭ )) ﺗﺼﻔﻴﺔ (( ﺍﳌﻌﺎﺭﺿﲔ ﻣﻦ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ)‪ ، (٢‬ﺣﱴ‬
‫ﻟـﻢ ﻳﺒﻖ ﺇﻻ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺃﻭ ﺍﻷﺧﺒﺎﺭﻳﻮﻥ ﺍﳌﻌﺘﺪﻟﻮﻥ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﳌﻮﺟﺰ ﻧﺴﻠﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺗﻄﻮﺭ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ ‪ ،‬ﺇﺫ‬
‫ﻫﻲ ﺍﳌﺪﺭﺳﺔ ﺍﻷﻗﺪﻡ ﻭﺍﻟﺴﺎﺑﻘﺔ ﻣﻨﻬﻤﺎ‪:‬‬

‫)‪ (١‬ﻣﻦ ﺍﳌﻬﻢ ﺫﻛﺮﻩ ﺃﻥ ﻫﺬﺍ ﺍ‪‬ﺘﻬﺪ ﻗﺎﻡ ﺑﺘﻨﻈﲑ ﻭﻭﺿﻊ ﺃﺳﺲ ﻭﻇﺎﺋﻒ ﺍ‪‬ﺘﻬﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻨﺸﺮ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻷﺣﺴﺎﺋﻲ )ﺕ ‪.(١٨٢٥‬‬
‫ﺍﻧﻈﺮ )) ﺩﻟﻴﻞ ﺍﳋﻠﻴﺞ (( ﻟﻠـﻤﺴﺘﺸﺮﻕ ﻟﻮﺭﳝﺮ )‪ (٧٢ - ٣٣٧١ :٦‬ﻭﳓﻴﻞ ﺍﻟﻘﺎﺭﺉ‬
‫ﻋﻠﻴﻪ ﻧﻘﻼ ﻋﻦ ﻛﺘﺎﺏ ﺍﻟﺒﺎﺣﺚ ﺳﻌﺪ ﺍﻷﻧﺼﺎﺭﻱ )) ﺍﻟﻔﻘﻬﺎﺀ ﺣﻜﺎﻡ ﻋﻠﻰ ﺍﳌﻠﻮﻙ‪..‬‬
‫ﻋﻠـﻤﺎﺀ ﺇﻳﺮﺍﻥ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﺼﻔﻮﻱ ﺣﱴ ﺍﻟﻌﻬﺪ ﺍﻟﺒﻬﻠﻮﻱ ‪ ١٥٠٠‬ﻡ ‪ ١٩٧٩ -‬ﻡ (( ‪.‬‬
‫)‪ (٢‬ﻳ‪‬ﻨﻈﺮ ﻫﻨﺎ ﻛﺘﺎﺏ ﺍﻷﺳﺘﺎﺫ ﺣﺎﻣﺪ ﺍﻟﻐﺎﺭ ‪ Religion and State in Iran‬ﻭﻣﻌﲎ ﻋﻨﻮﺍﻧﻪ‬
‫ﺑﺎﻟﻌﺮﺑﻴﺔ )) ﺍﻟﺪﻳﻦ ﻭﺍﻟﺴﻴﺎﺳﺔ ﰲ ﺇﻳﺮﺍﻥ (( ‪ ،‬ﻭﻛﺘﺎﺏ ))ﻣﺒﻬﻤﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ(( ﰲ ﺍﻟﺮﺩ‬
‫ﻋﻠﻰ ﻣﺰﺍﻋﻢ ﺍﻷﺧﺒﺎﺭﻳﺔ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺟﻌﻔﺮ ﻛﺎﺷﻒ ﺍﻟﻐﻄﺎﺀ‪.‬‬
‫‪٩٠‬‬
‫((‬ ‫ﺍﻟـﻤﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻮﻻﺩﺓ ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻰ ﻳﺪ ﺍﻟﻜﻠﻴﲏ ﺻﺎﺣﺐ )) ﺍﻟﻜﺎﰲ‬
‫‪ ،‬ﻭﺁﺭﺍﺅﻩ ﺻﺮﳛﺔ ﰲ ﺣﺮﻣﺔ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺘﻤﺴﻚ ﺑﺂﺛﺎﺭ ﺍﻟﻌﺘﺮﺓ‬
‫ﺍﻟﻄﺎﻫﺮﺓ ‪ ،‬ﻛﻜﺘﺐ ﺍﻟﺸﻴﺨﲔ ﺍﻷﻋﻠـﻤﲔ ﺍﻟﺼﺪﻭﻗﲔ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺑﺎﺑﻮﻳﻪ‬
‫)ﺕ ‪ (٣٨١‬ﺻﺎﺣﺐ )) ﻣﻦ ﻻ ﳛﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ (( ‪ ،‬ﻭﻭﺍﻟﺪﻩ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‬
‫) ﺕ ‪.( ٣٢٩‬‬
‫ﺍﻟـﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻨﻤﻮ ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻹﺳﺘﺮﺍﺑﺎﺩﻱ‬
‫)ﺕ ‪ (١٠٣٦‬ﺍﻟﺬﻱ ﻃﻌﻦ ﻋﻠﻰ ﺍﻷﺻﻮﻟﻴﺔ ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﺟﻌﻔﺮ ﻛﺎﺷﻒ‬
‫ﺍﻟﻐﻄﺎﺀ ﰲ )) ﺍﳊﻖ ﺍﳌﺒﲔ (( ‪.‬‬
‫ﺍﻟـﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﺮﺣﻠﺔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻻﻋﺘﺪﺍﻝ ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﺦ‬
‫ﻳﻮﺳﻒ ﺍﻟﺒﺤﺮﺍﱐ )ﺕ ‪ (١١٨٦‬ﻭﺍﻟﺬﻱ ﺃﺿﻔﻰ ﻋﻠﻴﻬﺎ ﻃﺎﺑﻊ ﺍﻟﺘﻮﺳﻂ ﻓﺠﻌﻠﻬﺎ‬
‫ﻣﺬﻫﺒﺎ ﻭﺳﻄﺎ ﺑﲔ ﺍﻷﺧﺒﺎﺭﻳﲔ ﻭﺍﻷﺻﻮﻟﻴﲔ)‪. (١‬‬
‫ﻳﻨﺒﲏ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ :‬ﺃﻧﻨﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﻘﻮﻝ ﺑﺈﻣﺎﻣﻴﺔ ﺍﳌﻬﺎﺟﺮ ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻥ‬
‫ﺃﻭ ﻣﺴﻨﺪ ﺍﻟﺼﺪﻭﻕ ﻋﻠﻲ ﺑﻦ‬ ‫((‬ ‫ﺍﻟﻜﺎﰲ‬ ‫))‬ ‫ﺗﻜﻮﻥ ﻣﺴﺎﻧﻴﺪ ﺁﻝ ﺍﻟﺒﻴﺖ ‪-‬ﺳﻮﺍﺀ‬

‫((‬ ‫ﺍﻻﺟﺘﻬﺎﺩ ﺃﺻﻮﻟﻪ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫)‪ (١‬ﻭﺍﻧﻈﺮ ﰲ ﺫﻟﻚ ﻛﺘﺎﺏ ﺩ‪ .‬ﳏﻤﺪ ﲝﺮ ﺍﻟﻌﻠﻮﻡ‬
‫))‬

‫ﺹ‪. ١٦٩-١٦٨‬‬
‫ﻭﻫﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻋﻦ‬
‫ﻟﻔﻈﻴﺔ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺪﺭﺳﺘﲔ ﻓﺈﻥ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ ﻫﻮ‬
‫ﺍﻟﺘﻤﺴﻚ ﺑﺂﺛﺎﺭ ﺍﻟﻌﺘﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﰲ ﲝﺜﻨﺎ ﻫﺬﺍ ﻋﻦ‬
‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪.‬‬
‫‪٩١‬‬
‫ﺖ ﻭﺍﻧﺘﺸﺮﺕ ﺣﱴ ﻭﺻﻠﺖ‬ ‫ﺍﳊﺴﲔ ﺃﻭ ﺃﻱ ﻣﻦ ﻣﺴﺎﻧﻴﺪ ﺍﻟﻌﺘﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ‪ -‬ﻗﺪ ﹸﺃﻟﱢﻔ ‪‬‬
‫ﺍﻟﺒﺼﺮﺓ ‪-‬ﻋﻠﻰ ﺿﺨﺎﻣﺔ ﺣﺠﻤﻬﺎ‪ -‬ﻓﺘﻠﻘﺎﻫﺎ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﻧﻘﻠﻬﺎ ﻣﻌﻪ ﺇﱃ‬
‫ﺣﻀﺮﻣﻮﺕ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻗﺒﻞ ﻋﺎﻡ ‪ ٣١٧‬ﺗﺎﺭﻳﺦ ﻫﺠﺮﺗﻪ ‪.‬‬
‫ﺛـﻢ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻫﻮ ﻧﺎﻗﻞ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻭﻧﺎﺷﺮﻫﺎ‬
‫ﻫﻨﺎﻙ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﻧﻘﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻌﻪ ﺍﻻﲡﺎﻩ ﺍﻷﺧﺒﺎﺭﻱ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺇﱃ‬
‫ﺣﻀﺮﻣﻮﺕ ﻭﺍﻟﺬﻱ ﺗﻌﺮﺽ ﻓﻴﻤﺎ ﺑﻌﺪ ﻟﻼﻧﻘﺮﺍﺽ ﰲ ﻓﺎﺭﺱ‪ ،‬ﻓﻴﻌﺘﱪ ﺍﳌﻨﻘﺬ‬
‫ﻟﻠـﻤﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﻣﻌﺎﺻﺮﻩ ﺍﻟﻜﻠﻴﲏ ﺃﻭﻝ ﻣﺮﺍﺟﻊ‬
‫ﺍﻟﺘﻘﻠﻴﺪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﻣﺎﻣﻴﺔ ﺑﻌﺪ ﻏﻴﺎﺏ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ!‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻼﲡﺎﻫﺎﺕ ﻭﺍﻟـﻤﺪﺍﺭﺱ‬
‫ﺧﺼﻮﺻﺎ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﺍﳌﺒﻜﺮﺓ ‪ ،‬ﻭﺑﻌﻴﺪ ﺃﻳﻀﺎ ﻋﻦ ﺣﻘﺎﺋﻖ ﺑﺒﻠﻴﻮﻏﺮﺍﻓﻴﺎ‬
‫ﺍﳌﻜﺘﺒﺎﺕ ﰲ ﺣﻀﺮﻣﻮﺕ ‪ ،‬ﺇﺫ ﻻ ﻳﻮﺟﺪ ﺃﻱ ﺃﺛﺮ ﻟﻜﺘﺎﰊ ﺍﻟﺼﺪﻭﻗﲔ ﺃﻭ ))ﺍﻟﻜﺎﰲ((‬

‫ﺃﻭ ﳓﻮﻫﺎ ﰲ ﺧﺰﺍﺋﻦ ﺍﻟﺒﻴﻮﺗﺎﺕ ﺍﻟﻌﻠـﻤﻴﺔ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﰲ ﺣﻀﺮﻣﻮﺕ ﻓﻀﻼ‬

‫ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺳﺮ ﺍﻟﻌﻠـﻤﻴﺔ ﺍﳊﻀﺮﻣﻴﺔ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻬﺎﺟﺮ ﺃﻭ ﺃﺣﺪﹰﺍ ﻣﻦ‬
‫ﱭ ﺍﳌﺪﺭﺳﺔ ﺍﻷﺧﺒﺎﺭﻳﺔ‪ ،‬ﻭﻻ ﺃﺛﺮ ﳍﺎ ﰲ ِﺳ‪‬ﻴﺮِﻫﻢ ﻭﺗﺮﺍﲨﻬﻢ‪.‬‬
‫ﺫﺭﻳﺘﻪ ﻟـﻢ ﻳﺘ ‪‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﻋﻠـﻢ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺷﺘﻬﺮﺕ ﺑﻪ ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ‬
‫ﻛﺎﻟـﻤﺤﺪﺙ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺟﺪﻳﺪ)‪ (١‬ﻓﺄﻭﻝ ﻣﺎ ﻇﻬﺮ ﻋﻨﺪ ﺍﻹﻣﺎﻣﻴﺔ‬

‫)‪ (١‬ﺑﻞ ﺍﺷﺘﻬﺮ ﻋﻦ ﺃﺣﻔﺎﺩ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻋﻨﺎﻳﺘﻬﻢ ﺑﺎﻷﺳﺎﻧﻴﺪ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪،‬‬
‫ﻭﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺛﺎﺋﻖ ‪‬ﺬﺍ ﺍﻟﺼﺪﺩ ﺟﺰ ٌﺀ ﺣﺪﻳﺜﻲ‪ ‬ﻟﻺﻣﺎﻡ ﺍﶈﺪﺙ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫‪٩٢‬‬
‫))ﺍﻷﺻﻮﻝ ﺍﻷﺭﺑﻌﻤﺌﺔ(( ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﻠﻬﺎ ﻣﺘﺄﺧﺮﺓ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻦ ﻋﺎﻡ ‪ ، ٣١٧‬ﻗﺎﻝ ﺻﺎﺣﺐ‬
‫ﻛﺘﺎﺏ ))ﺩﺭﺍﺳﺔ ﺣﻮﻝ ﺍﻷﺻﻮﻝ ﺍﻷﺭﺑﻌﻤﺌﺔ(( ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﻣﺴﺘﻔﻴﻀﺔ ‪:‬‬
‫‪ -١‬ﺍﺻﻄﻼﺡ )) ﺍﻷﺻﻞ (( ﻫﺬﺍ ﻇﻬﺮ ﻋﻨﺪ ﻋﻠـﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻥ‬
‫ﺍﳋﺎﻣﺲ‪.‬‬
‫‪ -٢‬ﺍﺿﻄﺮﺑﻮﺍ ﰲ ﳏﺎﻭﻟﺔ ﻓﻬﻢ ﻣﻌﲎ ﻛﻠـﻤﺔ )) ﺍﻷﺻﻞ (( ﻭﻛﻞ ﺃﻗﻮﺍﳍﻢ ﰲ‬
‫ﲔ ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ﺍﻟﺴﻴﺪ ﳏﺴﻦ ﺍﻷﻣﲔ ‪.‬‬ ‫ﺱ ﻭﲣﻤ ‪‬‬ ‫ﺫﻟﻚ ﺇﳕﺎ ﻫﻲ ‪‬ﺣ ‪‬ﺪ ‪‬‬
‫‪ -٣‬ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ))ﺍﳊﺎﻭﻱ ﻟﻸﺣﺎﺩﻳﺚ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ‬
‫ﺍﻟﺼﺎﺩﻕ(( ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ‪.‬‬
‫‪ -٤‬ﺃﻥ ﺃﻋﻴﺎﻥ ﺍﻷﺻﻮﻝ ﻫﺬﻩ ﻗﺪ ﺃﹸﳘﻠﺖ ﻧﻈﺮﹰﺍ ﻻﺣﺘﻮﺍﺀ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ‬
‫ﻭﺟﻮﺍﻣﻊ ﺍﳊﺪﻳﺚ ﳍﺬﻩ ﺍﻷﺻﻮﻝ ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﺍﺳﺘﻐﲎ ﺍﶈﺪﺛﻮﻥ ﻋﻦ ﺍﻷﺻﻮﻝ‬

‫ﺃﲪﺪ ﺑﻦ ﺟﺪﻳﺪ ﺑﻦ ﻋﺒﻴﺪﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ )ﺕ ‪ (٦٣٠‬ﺭﻭﻯ ﻓﻴﻪ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﺎ‬
‫ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﻗﺪ ﻭﺛﻖ ﻧﺴﺒﺘﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ ﻭﺫﻛﺮﻩ ﰲ ))ﺑﻐﻴﺔ ﺍﻟﺮﺍﻭﻱ((‪،‬‬
‫ﻭﺍﻟـﻤﺆﺭﺥ ﺍﶈﻘﻖ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ ﺇﺫ ﻋﺰﺍﻩ ﺇﻟﻴﻪ ﺍﻟﺴﻴﺪ ﺿﻴﺎﺀ ﺷﻬﺎﺏ ﰲ‬
‫ﺗﻌﻠﻴﻘﺎﺗﻪ ﻋﻠﻰ ))ﴰﺲ ﺍﻟﻈﻬﲑﺓ(( ‪ ،‬ﻭﻣﻨﻪ ﻧﺴﺨﺘﺎﻥ ﳐﻄﻮﻃﺘﺎﻥ ﺍﻷﻭﱃ ﲞﻂ ﺍﻟﺴﻴﺪ‬
‫ﺳﺎﻟـﻢ ﺑﻦ ﺟﻨﺪﺍﻥ ﻭﻋﻠﻴﻬﺎ ﲰﺎﻉ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺍﻟﻈﻔﺎﺭﻱ ﻭﻣﻌﻪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺴﺎﺩﺓ‬
‫ﺍﻟﻌﻠﻮﻳﲔ ﻋﻠﻰ ﺍﺑﻦ ﺟﺪﻳﺪ ﲟﻜﺔ ﻋﺎﻡ ‪ ، ٦٠٤‬ﻭﺍﻟﻨﺴﺨﺔ ﺍﻷﺧﺮﻯ ‪-‬ﻭﻫﻲ ﺍﻷﻭﺛﻖ‪ -‬ﲞﻂ‬
‫ﺍﶈﺪﺙ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻱ ﺑﻦ ﻃﺎﻫﺮ ﺍﳊﺪﺍﺩ‪.‬‬
‫ﻭﻳﻌﺘﺰﻡ ﻓﺮﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻧﺸﺮ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﺍﻟﻨﻔﻴﺲ ﻗﺮﻳﺒﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ‪،‬‬
‫ﻭﺍﻟـﻤﺘﺄﻣﻞ ﻟﻪ ﻭﻷﺳﺎﻧﻴﺪﻩ ﳚﺪ ﺭﺟﺎﻟﻪ ﲨﻴﻌﺎ ‪-‬ﻭﻓﻴﻬﻢ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ‪ -‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫‪٩٣‬‬
‫ﺑﺄﻋﻴﺎ‪‬ﺎ ﻟﻮﺟﻮﺩ ﻣﻀﺎﻣﻴﻨﻬﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺘﺄﺧﺮ ﺗﺄﻟﻴﻔﻬﺎ ﺯﻣﻨﹰﺎ ﻋﻦ ﺗﺄﻟﻴﻒ‬
‫ﺍﻷﺻﻮﻝ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﺛـﻢ ﻧﻘﻞ ﻋﻦ ﻋﻠـﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﻗﻮﳍﻢ‪ :‬ﺇﻥ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ ﺃﺣﺴﻦ ﻣﺎ ﺃﻟﻒ‬
‫ﰲ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺿﻴﺎﻉ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺃﻋﻴﺎﻧﹰﺎ ﺑﻌﺪﻡ ﺧﺪﻣﺘﻬﺎ ﻭﺇﳘﺎﳍﺎ ﳑﺎ ﻳﺜﺒﺖ ﻋﺪﻡ‬
‫ﺍﺳﺘﻘﺮﺍﺭ )) ﻋﻠـﻢ ﺍﳊﺪﻳﺚ ﻭﺟﻬﻮﺩ ﻋﻠـﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻻﺛﲏ ﻋﺸﺮﻳﺔ ﰲ ﺗﺪﻭﻳﻨﻪ‬
‫ﻭﺍﻧﺘﺸﺎﺭﻩ (( ﻗﺒﻞ ﻋﺎﻡ ‪ ٣١٧‬ﻋﻠﻰ ﺍﻷﻗﻞ)‪. (١‬‬
‫ﻼ ﻭﻏﲑﻩ ﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﳑﻦ ﺧﺪﻣﻮﺍ‬ ‫ﺃﺿﻒ ﺇﱃ ﺃﻥ ﺷﺮﺍﺡ )) ﺍﻟﻜﺎﰲ (( ﻣﺜ ﹰ‬
‫ﺃﺣﺎﺩﻳﺜﻪ ﺟﺎﺅﻭﺍ ﰲ ﻓﺘﺮﺓ ﻣﺘﺄﺧﺮﺓ ﺟﺪﹰﺍ ﻋﻦ ﻋﺎﻡ ‪ ، ٣١٧‬ﻭﻣﻨﻬﻢ ‪-‬ﻓﻴﻤﺎ ﻭﻗﻔﻨﺎ‬
‫ﻋﻠﻴﻪ‪ -‬ﺍ‪‬ﻠﺴﻲ ﺻﺎﺣﺐ ))ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ(( )ﺕ ‪ (١١١٠‬ﻓﻘﺪ ﺷﺮﺣﻪ ﰲ ‪٢٥‬‬
‫ﳎﻠﺪﹰﺍ)‪ ،(٢‬ﻫﺬﺍ ﻓﻀﻼ ﻋﻦ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﳌﺪﻟﻞ )) ﻛﺎﻟﺬﺭﻳﻌﺔ ﺇﱃ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ‬
‫((‬

‫ﻼ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ )ﺕ‪ (١١٠٤‬ﺍﻟﱵ ﺗﺄﺧﺮﺕ ﻫﻲ ﺍﻷﺧﺮﻯ ‪.‬‬ ‫ﻣﺜ ﹰ‬

‫ﻭﺣﺎﺻﻞ ﻫﺬﺍ ﺃﻧﻪ ﻟـﻢ ﺗﻜﻦ ﻫﻨﺎﻙ ﻣﺆﻟﻔﺎﺕ ﺍﻧﺘﺸﺮﺕ ﰲ ﺗﻠﻚ ﺍﻵﻭﻧﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻔﻦ ﻗﺒﻞ ﻋﺎﻡ ‪ ٣١٧‬ﻋﻠﻰ ﺍﻷﻗﻞ ‪.‬‬

‫ﻟﻌﺒﺪﺍﻟﺮﺳﻮﻝ ﻏﻔﺎﺭ‬ ‫((‬ ‫ﺍﻟﻜﻠﻴﲏ ﻭﺧﺼﻮﻣﻪ‬ ‫)‪ (١‬ﻟﻼﺳﺘﺰﺍﺩﺓ ﰲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺍﻧﻈﺮ‬
‫))‬

‫ﺹ‪. ٥٣‬‬
‫)‪ (٢‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻭﺷﺮﺣﻪ ﻫﺬﺍ ﻻ ﺯﺍﻝ ﳐﻄﻮﻃﺎ ‪ ،‬ﻭﻟـﻢ ﻧﻘﻒ ﺑﻌ ‪‬ﺪ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻗﺪ ﺗﻌﺮﺽ ﻟﺘﺨﺮﻳﺞ ﺭﻭﺍﻳﺎﺗﻪ ﲨﻴﻌﻬﺎ ﻭﻧﻘﺪﻫﺎ ﻛﻤﺎ ﻓﻌﻞ ﳏﺪﺛﻮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻡ ﻻ‪.‬‬
‫‪٩٤‬‬
‫ﻧﻌﻢ‪ ..‬ﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﰲ )) ﻓﻬﺮﺳﺘﻪ (( ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺆﺭﺧﲔ ﳎﻤﻮﻋ ﹰﺔ ﻣﻦ‬
‫ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﱵ ﺍﻋﺘﻨﺖ ﺑﺎﳊﺪﻳﺚ ﻭﺗﺪﻭﻳﻨﻪ ﻭﻧ‪‬ﺴﺒﻮﺍ ﺇﱃ ﺃﺻﻞ ﺍﻟﺘﺸﻴﻊ ﺍﻟﻌﺎﻡ‬
‫‪-‬ﻭﻟﻴﺲ ﺇﱃ ﺍﻻﺛﲏ ﻋﺸﺮﻳﺔ‪ -‬ﳑﻦ ﺳﺒﻖ ﺍﻟﺒﺨﺎﺭﻱ ﻭﳏﺪﺛﻲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺻﻨ‪‬ﻒ ﻓﻴﻪ‬
‫ﻣﺼﻨﻔﺎﺕ ﺫﻛﺮ‪‬ﺎ ﺍﻟﻜﺘﺐ ‪ ،‬ﻭﳑﻦ ﺩﺭﺱ ﺫﻟﻚ ﺑﺎﺳﺘﻔﺎﺿﺔ ﺍﻟﺒﺎﺣﺚ ﻫﺎﺷﻢ‬
‫ﻣﻌﺮﻭﻑ ﺍﳊﺴﻴﲏ ﰲ ﻛﺘﺎﺑﻪ )) ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟـﻤﺤﺪﺛﲔ(( ؛ ﻭﻟﻜﻦ‬
‫ﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﻫﻨﺎ ﺍﳌﺼﻨﻔﺎﺕ ﺍﻟﱵ ﻛﹸﺘﺐ ﳍﺎ ﺍﻻﻧﺘﺸﺎﺭ ﰲ ﺗﻠﻚ ﺍﳊﻘﺐ ﺍﳌﺒﻜﺮﺓ‬
‫ﻭﺍﻟﺒﻘﺎﺀ ﻛﺎﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻭﺿﻮﺡ ﺍﻧﺘﺴﺎﺏ ﻣﺆﻟﻔﻴﻬﺎ ﺇﱃ ﺍﳌﺬﻫﺐ ﺍﻻﺛﲏ‬
‫ﻋﺸﺮﻱ‪ ،‬ﺇﺫ ﻫﻢ ﻣﺼﻨ‪‬ﻔﻮ ﺃﻣ‪‬ﻬﺎﺗِﻪ‪.‬‬
‫ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ))ﺍﻟﻔﻘﻬﺎ ُﺀ ﺣﻜﹼﺎ ‪‬ﻡ ﻋﻠﻰ‬
‫ﺼ ﹶﻔﻮِﻱ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﻟ‪‬ﺒ ‪‬ﻬﹶﻠﻮِﻱ ‪١٥٠٠‬ﻡ‪-‬‬
‫ﺍﳌﻠﻮﻙ ‪ -‬ﻋﻠـﻤﺎ ُﺀ ﺇﻳﺮﺍﻥ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟ ‪‬‬
‫‪١٩٧٩‬ﻡ(( ﺍﻟﺒﺎﺣﺚ ﺳﻌﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺹ‪ ٤٥-٣٨‬ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻹﻣﺎﻣﻲ ﻟـﻢ‬
‫ﻳﻈﻬﺮ ﲤﺎﻣﹰﺎ ﻭﻳﺒﺪﺃ ﰲ ﺍﻻﻧﺘﺸﺎﺭ ﺇﻻ ﻣﻊ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺼﻔﻮﻳﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﻣﺘﺄﺧﺮﺓ ﰲ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ‪.‬‬
‫ﻭﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﲤﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ‪‬ﺬﺍ ﺍﳌﺬﻫﺐ ‪-‬ﻭﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻟﻄﺒﻊ‬
‫ﰲ ﺍﻟﻘﺮ ِﻥ ﺍﻟﺜﺎﻟﺚ ﺑﺪﺍﻳ ِﺔ ﺣﻴﺎﺗﻪ‪ -‬ﻓﺈﻥ ﺫﻟﻚ ﳝﻜﻦ ﺗﻘﺒﻠﻪ ﻟﻮ ﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ ﺑﻄﹸﻮﺱ ﺃﻭ‬
‫ﳓﻮﻫﺎ ﻣﻦ ﺑﻼﺩ ﻓﺎﺭﺱ ‪ ،‬ﺃﻣﺎ ﻭﻗﺪ ﺃﻗﺎﻡ ﺑﺎﻟﺒﺼﺮﺓ ﺍﳌﻠﻴﺌﺔ ﺑﺄﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫‪-‬ﺧﺼﻮﺻﺎ ﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﻔﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ)‪ - (١‬ﻓﺈﻥ ﺫﻟﻚ ﺍﻻﺣﺘﻤﺎﻝ ﻳﻀﻌﻒ ﻛﺜﲑﹰﺍ‪.‬‬

‫)‪ (١‬ﺭﺍﺟﻊ ﻛﺘﺎﺏ )) ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ (( ﻟﻀﻴﺎﺀ ﺷﻬﺎﺏ ﺹ‪. ٣٦-٣٥‬‬

‫‪٩٥‬‬
‫ﺧﺼﻮﺻﹰﺎ ﻭﺃﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﰲ ﻋﻠـﻢ ﺍﻟﻄﺒﻘﺎﺕ ﺃﻥ ﻏﺎﻟﺐ ﺍﳌﺬﺍﻫﺐ ﰲ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺜﺎﻟﺚ ﻛﺎﻧﺖ ﰲ ﻃﻮﺭ ﺍﻟﻨﻘﻞ ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺗﺒﻨ‪‬ﺎﻫﺎ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﺍﻋﺘﱪ ﻣﻦ ﺭﻭﺍﺩ‬
‫ﺍﳌﺬﻫﺐ ﻭﺗ‪‬ﺮﺟﻢ ﻟﻪ ﰲ ﻛﺘﺐ ﻃﺒﻘﺎﺕ ﻣﺬﻫﺒﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﳑﻦ ﺻﻨ‪‬ﻒ ﺍﻟﻜﺘﺐ ﺃﻭ‬
‫ﳑﻦ ﺧﺮ‪‬ﺝ ﺍﻟﺘﻼﻣﻴﺬ ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻳﺘﺒﲔ ﻟﻨﺎ ﺿﻌﻒ ﺍﺣﺘﻤﺎﻝ ﻛﻮﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻗﺪ ﲤﺬﻫﺐ‬
‫ﺐ ﻣﺎ ﺧﻼﻝ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺍﳌﺒﻜﺮﺓ ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺬﺍﻫﺐ ‪ ،‬ﺧﺼﻮﺻﺎ ﺍﳌﺬﻫﺒﲔ‬‫ﲟﺬﻫ ٍ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻹﻣﺎﻣﻲ ‪.‬‬
‫ﻟﺬﺍ ﻓﺎﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ﻣﻦ ﻛﻮﻧﻪ ﳎﺘﻬﺪﺍ ﻫﻮ ﺍﻷﻗﺮﺏ ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠـﻢ‪.‬‬

‫ﻓﺮﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺧﺪﻣﺔ ﺍﻟﺘﺮﺍﺙ‬

‫‪ ٢٠‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪١٤٢٠‬‬

‫‪٩٦‬‬
 ‫ﺍﻟﻔﻬﺮﺱ‬
‫‪٥‬‬ ‫ﺍﻟـﻤﻄﻠﻊ ﺍﻟﻘﺮﺁﱐ‬
‫‪٧‬‬ ‫ﺷﺎﻫﺪ ﺍﳊﺎﻝ‬
‫‪٩‬‬ ‫ﺍﻹﻫﺪﺍﺀ‬
‫‪١١‬‬ ‫ﺍﻟـﻤﻘﺪﻣﺔ‬
‫‪١٤‬‬ ‫ﻣﻨﻬﺞ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ ﻭﺍﻟﻌﺎﻟـﻢ‬
‫‪١٥‬‬ ‫ﳐﻄﻂ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﻔﻜﺮﻱ ﻷﺋﻤﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﲝﻀﺮﻣﻮﺕ ﻭﺍﻟﻌﺎﻟـﻢ‬
‫‪١٦‬‬ ‫ﺍﻧﺘﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﻔﻜﺮﻳﺔ‬
‫‪١٩‬‬ ‫ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ‬
‫‪٢٣‬‬ ‫ﺗﺴﻠﺴﻞ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻌﺮﻗﻴﺔ ﻟﺒﲏ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ‬
‫‪٢٨‬‬ ‫ﳐﻄﻂ ﺗﺴﻠﺴﻞ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻌﺮﻗﻴﺔ ﻟﺒﲏ ﻋﻠﻮﻱ‬
‫‪٢٩‬‬ ‫ﺗﺴﻠﺴﻞ ﺍﻟﻨﺴﺒﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻟﺒﲏ ﻋﻠﻮﻱ ﲝﻀﺮﻣﻮﺕ‬
‫‪٢٩‬‬ ‫) ﺃ ( ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺮﺃﺳﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬
‫‪٣٣‬‬ ‫ﳐﻄﻂ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺮﺃﺳﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬
‫‪٣٤‬‬ ‫ﳐﻄﻂ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺘﻘﻠﺒﺔ ﲝﻀﺮﻣﻮﺕ ﺣﱴ ﻭﺻﻮﻝ ﺍﳌﻬﺎﺟﺮ‬
‫‪٣٥‬‬ ‫ﺗﺮﺳﻴﺦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻳﺪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﺃﻭﻻﺩﻩ‬
‫‪٤٣‬‬ ‫ﻣﺬﻫﺐ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﺧﺘﻼﻑ‬
‫‪٤٨‬‬ ‫ﺍﻟﺴﻠﻒ ﻣﻦ ﺁﻝ ﺃﰊ ﻋﻠﻮﻱ ﻻ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻟﻐﻠﻮ‬
‫‪٥٢‬‬ ‫ﻛﺘﺐ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ ﺧﺎﻟﻴﺔ ﻋﻦ ﻏﲑ ﻣﻨﻬﺞ ﺍﻟﻔﻘﻴﻪ‬

‫‪٩٧‬‬
‫‪٥٩‬‬ ‫ﻣﻘﻮﻻﺕ ﺍﻟﺴﻠﻒ ﻣﻦ ﺁﻝ ﺑﺎﻋﻠﻮﻱ ﺷﺎﻫ ‪‬ﺪ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻬﻢ‬
‫‪٦٤‬‬ ‫)ﺏ( ﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬
‫‪٦٨‬‬ ‫ﳐﻄﻂ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻷﻓﻘﻲ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﺩﺓ ﺑﲏ ﻋﻠﻮﻱ‬
‫‪٦٩‬‬ ‫ﻣﻮﺍﻗﻒ ﺟﻴﻞ ﺑﲏ ﻋﻠﻮﻱ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻣﻦ ﻃﺮﻳﻖ ﺃﺳﻼﻓﻬﻢ‬
‫‪٧٥‬‬ ‫ﺍﳋﺎﲤﺔ‬
‫‪٧٧‬‬ ‫ﺍﻟـﻤﻠﺤﻖ‬
‫‪٧٨‬‬ ‫ﺍﻟـﻤﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﻋﺮﺽ ﻟﻸﲝﺎﺙ ﺍﻟﱵ ﺃﻟﻔﺖ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬
‫‪٨٦‬‬ ‫ﺍﻟـﻤﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ :‬ﺩﺭﺍﺳﺔ ﺣﻮﻝ ﺍﺣﺘﻤﺎﻟﻴﺔ ﲤﺬﻫﺐ ﺍﳌﻬﺎﺟﺮ ﲟﺬﻫﺐ‬
‫ﻣﺎ ﻣﻦ ﺧﻼﻝ ﺗﺎﺭﻳﺦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ‬
‫‪١٠٠‬‬ ‫ﺍﻟﻔﻬﺮﺱ‬

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