أخبار النساء لابن الجوزي
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ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ
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ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 1
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻭﺼﻑ ﺍﻟﻨﹼﺴﺎﺀ
ﺍﻟﻤﺭﺃﺓ ﺒﻴﻥ ﻤﻌﺎﻭﻴﺔ ﻭﺼﻌﺼﻌﺔ
ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ﻟﺼﻌﺼﻌﺔ :ﺃﻱ ﺍﻟﻨﺴﺎﺀ ﺃﺣﺐ ﺇﻟﻴﻚ؟ ﻗﺎﻝ :ﺍﳌﻮﺍﺗﻴﺔ ﻟﻚ ﻓﻴﻤﺎ ﻮﻯ .ﻗﺎﻝ :ﻓﺄﻳﻬﻦ ﺃﺑﻐﺾ ﺇﻟﻴﻚ؟ ﻗﺎﻝ:
ﺃﺑﻌﺪﻫﻦ ﳌﺎ ﺗﺮﺿﻰ .ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ :ﻫﺬﺍ ﺍﻟﻨﻘﺪ ﺍﻟﻌﺎﺟﻞ .ﻓﻘﺎﻝ ﺻﻌﺼﻌﺔ :ﺑﺎﳌﻴﺰﺍﻥ ﺍﻟﻌﺎﺩﻝ.
ﻭﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ :ﻣﺎ ﺭﺃﻳﺖ ﻤﺎﹰ ﰲ ﺍﻟﻨﺴﺎﺀ ﺇﻻﹼ ﻋﺮﻑ ﺫﻟﻚ ﰲ ﻭﺟﻬﻬﺎ.
ﻗﻀﺎﺀ ﻋﻤﺭ ﻓﻲ ﺍﻟﻤﺭﺃﺓ
ﺷﻜﺖ ﺍﻣﺮﺃﺓﹲ ﺇﱃ ﺯﻭﺟﻬﺎ ﻗﻠﹼﺔ ﺇﺗﻴﺎﻧﻪ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ :ﺃﻧﺎ ﻭﺃﻧﺖ ﻋﻠﻰ ﻗﻀﺎﺀ ﻋﻤﺮ .ﻗﺎﻟﺖ :ﻗﻀﻰ ﻋﻤﺮ ﺃﻥﹼ ﺍﻟﺮﺟﻞ
ﺇﺫﺍ ﺃﺗﻰ ﺍﻣﺮﺃﺗﻪ ﰲ ﻛﻞﹼ ﻃﻬﺮٍ ﻓﻘﺪ ﺃﺩﻯ ﺣﻘﹼﻬﺎ.
ﺍﻟﺸﹼﺭ ﻤﺠﻠﺒﺔﹲ ﻟﻠﺠﻤﺎﻉ
ﻭﻗﻊ ﺑﲔ ﺍﻣﺮﺃﺓٍ ﻭﺯﻭﺟﻬﺎ ﺷﺮ ﻓﺠﻌﻞ ﻳﻜﺜﺮ ﻋﻠﻴﻬﺎ ﺑﺎﳉﹼﻤﺎﻉ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺃﺑﻌﺪﻙ ﺍﷲ!
ﺍﻗﺘﻠﻬﺎ ﻭﻋﻠﻲ ﺇﺜﻤﻬﺎ
ﺟﺎﺀ ﺭﺟﻞﹲ ﺇﱃ ﻋﻠﻲ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﺇﻥﹼ ﱄ ﺍﻣﺮﺃﺓﹰ ﻛﻠﹼﻤﺎ ﻏﺸﻴﺘﻬﺎ ﺗﻘﻮﻝ ﻗﺘﻠﺘﲏ .ﻓﻘﺎﻝ :ﺍﻗﺘﻠﻬﺎ ﻭﻋﻠﻲ
ﺇﲦﻬﺎ.
ﻏﺩﺭﺕ ﺒﻪ ﺯﻭﺠﺘﻪ ﻓﻘﺘﻠﻬﺎ
ﻏﺰﺍ ﺍﺑﻦ ﻫﺒﲑﺓ ﺍﻟﻐﺴﺎﱐ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻤﺮ ﻓﻠﻢ ﻳﺼﺒﻪ ﰲ ﻣﱰﻟﻪ ،ﻓﺄﺧﺮﺝ ﻣﺎ ﻭﺟﺪ ﻟﻪ ،ﻭﺍﺳﺘﺎﻕ ﺍﻣﺮﺃﺗﻪ ﻓﺄﺻﺎﺎ ﰲ
ﺍﻟﻄﹼﺮﻳﻖ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺍﳉﻤﺎﻝ ﰲ ﺎﻳﺔٍ ،ﻓﺄﻋﺠﺒﺖ ﺑﻪ ،ﻓﻘﺎﻟﺖ :ﻟﻪ ﺃﻧﺞ ﻓﻮﺍﷲ ﻟﻜﺄﻧﻲ ﺑﻪ ﻳﺘﺒﻌﻚ ﻛﺄﻧﻪ ﺑﻌﲑ ﺃﻛﻞ
ﻣﺮﺍﺭﺍﹰ .ﻓﺒﻠﻎ ﺍﳋﱪ ﺍﳊﺎﺭﺙ ﻓﺄﻗﺒﻞ ﻳﺘﺒﻌﻪ ﺣﺘﻰ ﳊﻘﻪ ﻓﻘﺘﻠﻪ ،ﻭﺃﺧﺬ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ،ﻭﺃﺧﺬ ﺍﻣﺮﺃﺗﻪ .ﻓﻘﺎﻝ ﻟﻪ :ﻫﻞ
ﺃﺻﺎﺑﻚ؟ ﻓﻘﺎﻟﺖ :ﻧﻌﻢ ،ﻭﺍﷲ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻣﺜﻠﻪ ﻗﻂ .ﻓﻠﻄﻤﻬﺎ ﰒﹼ ﺃﻣﺮ ﺎ ﻓﻮﺛﹼﻘﺖ ﺑﲔ ﻓﺮﺳﲔ ﰒﹼ
ﺃﺣﻀﺮﳘﺎ ﺣﱴ ﺗﻘﻄﹼﻌﺖ .ﰒﹼ ﺃﻧﺸﺄ:
ﺁﻳﺔ ﺍﻟﻮﺩ ﺣﺒﻬﺎ ﺧﻴﺘﻌﻮﺭ ﻛﻞﹼ ﺃﻧﺜﻰ ﻭﺇﻥ ﺑﺪﺍ ﻟﻚ ﻣﻨﻬﺎ
ﺑﻌﺪ ﻫﺬﺍ ﳉﺎﻫﻞﹲ ﻣﻐﺮﻭﺭ ﺇ ﹼﻥ ﻣﻦ ﻏﺮﻩ ﺍﻟﻨﺴﺎﺀ ﺑﻮ ﺩ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 2
ﺭﺃﻱ ﺍﻟﺤﻜﻤﺎﺀ ﻭﻏﻴﺭﻫﻡ ﻓﻲ ﺍﻟﻤﺭﺃﺓ
ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ :ﱂ ﺗﻨﻪ ﻗﻂ ﺍﻣﺮﺃﺓﹲ ﻋﻦ ﺷﻲﺀٍ ﺇﻻﹼ ﻓﻌﻠﺘﻪ .ﻟﻠﻐﻨﻮﻱ:
ﻓﺈﻧﻪ ﻭﺍﻗﻊ ﻻﺑﺪ ﻣﻔﻌﻮﻝ ﺇﻥﹼ ﺍﻟﻨﺴﺎﺀ ﻣﱴ ﻳﻨﻬﲔ ﻋﻦ ﺧﻠ ﻖٍ
ﻭﻟﻐﲑﻩ:
ﺇﻥﹼ ﺍﻟﻨﺴﺎﺀ ﻭﺩﺍﺩﻫﻦ ﻣﻘﺴﻢ ﻻ ﺗﺄﻣﻦ ﺍﻷﻧﺜﻰ ﺣﺒﺘﻚ ﺑﻮﺩﻫﺎ
ﻭﻏﺪﺍﹰ ﻟﻐﲑﻙ ﻛﻔﹼﻬﺎ ﻭﺍﳌﻌﺼﻢ ﺍﻟﻴﻮﻡ ﻋﻨﺪﻙ ﺩﻟﹼﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ
ﺭﺃﻱ ﺃﻋﺭﺍﺒﻲ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ
ﺳﺌﻞ ﺃﻋﺮﺍﰊ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﻛﺎﻥ ﺫﺍ ﻫﻢ ﻦ ،ﻓﻘﺎﻝ :ﺃﻓﻀﻞ ﺍﻟﻨﺴﺎﺀ ﺃﻃﻮﳍﻦ ﺇﺫﺍ ﻗﺎﻣﺖ ،ﻭﺃﻋﻈﻤﻬﻦ ﺇﺫﺍ ﻗﻌﺪﺕ،
ﻭﺃﺻﺪﻗﻬﻦ ﺇﺫﺍ ﻗﺎﻟﺖ ،ﺍﻟﱵ ﺇﺫﺍ ﺿﺤﻜﺖ ﺗﺒﺴﻤﺖ ،ﻭﺇﺫﺍ ﺟﻮﺩﺕ؛ ﺍﻟﱵ ﺗﻄﻴﻊ ﺯﻭﺟﻬﺎ ،ﻭﺗﻠﺰﻡ ﺑﻴﺘﻬﺎ؛ ﺍﻟﻌﺰﻳﺰﺓ ﰲ
ﻗﻮﻣﻬﺎ ،ﺍﻟﺬﹼﻟﻴﻠﺔ ﰲ ﻧﻔﺴﻬﺎ ،ﺍﻟﻮﻟﻮﺩ ،ﺍﻟﱵ ﻛﻞﹼ ﺃﻣﺮﻫﺎ ﳏﻤﻮﺩ.
ﺍﻟﺫﹼﻨﺏ ﻴﺴﺎﻭﻱ ﺍﻟﻁﹼﻼﻕ
ﻃﻠﹼﻖ ﺭﺟﻞﹲ ﺍﻣﺮﺃﺗﻪ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺃﺑﻌﺪ ﺻﺤﺒﺔﹰ ﲬﺴﲔ ﺳﻨﺔﹰ ﻗﺎﻝ :ﻣﺎ ﻟﻚ ﻋﻨﺪﻧﺎ ﺫﻧﺐ ﻏﲑﻩ؟.
ﺭﺃﻱ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﻓﻲ ﺍﻟﺠﻭﺍﺭﻱ
ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ :ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺨﺬ ﺟﺎﺭﻳﺔﹰ ﻟﻠﻤﺘﻌﺔ ،ﻓﻠﻴﺘﺨﺬﻫﺎ ﺑﺮﺑﺮﻳﺔﹰ ﻭﻣﻦ ﺃﺭﺍﺩ ﻟﻠﻮﻟﺪ ﻓﻠﻴﺘﺨﺬﻫﺎ
ﻓﺎﺭﺳﻴﺔﹰ؛ ﻭﻣﻦ ﺃﺭﺍﺩﻫﺎ ﻟﻠﺨﺪﻣﺔ ﻓﻠﻴﺘﺨﺬﻫﺎ ﺭﻭﻣﻴﺔﹰ.
ﺍﻷﺼﻤﻌﻲ ﻭﺒﻨﺎﺕ ﺍﻟﻌﻡ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﺑﻨﺎﺕ ﺍﻟﻌﻢ ﺃﺻﱪ ،ﻭﺍﻟﻐﺮﺍﺋﺐ ﺃﳒﺐ .ﻭﻣﺎ ﺿﺮﺏ ﺭﺅﻭﺱ ﺍﻷﺑﻄﺎﻝ ﻛﺎﺑﻦ ﻋﺠﻤﻴﺔ.
ﺃﻋﻭﺫ ﺒﻌﺩﻟﻙ ﻴﺎ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ
ﻤﻥ ﺠﻭﺭ ﻤﺭﻭﺍﻥ
ﺫﻛﺮ ﺃﻥﹼ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺟﻠﺲ ﺫﺍﺕ ﻳﻮﻡٍ ﲟﺠﻠﺲٍ ﻛﺎﻥ ﻟﻪ ﺑﺪﻣﺸﻖ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﹼﺮﻳﻖ ،ﻭﻛﺎﻥ ﺍﻠﺲ
ﻣﻔﺘﺢ ﺍﳉﻮﺍﻧﺐ ﻟﺪﺧﻮﻝ ﺍﻟﻨﺴﻴﻢ ،ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻭﺃﻫﻞ ﳑﻠﻜﺘﻪ ﺑﲔ ﻳﺪﻳﻪ ،ﺇﺫ ﻧﻈﺮ ﺇﱃ ﺭﺟﻞٍ ﳝﺸﻲ ﳓﻮﻩ
ﻭﻫﻮ ﻳﺴﺮﻉ ﰲ ﻣﺸﻴﺘﻪ ﺭﺍﺟﻼﹰ ﺣﺎﻓﻴﺎﹰ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺷﺪﻳﺪ ﺍﳊﺮ ،ﻓﺘﺄﻣﻠﻪ ﻣﻌﺎﻭﻳﺔ ﰒﹼ ﻗﺎﻝ ﳉﻠﺴﺎﺋﻪ :ﱂ ﳜﻠﻖ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 3
ﺍﷲ ﳑﻦ ﺃﺣﺘﺎﺝ ﺇﱃ ﻧﻔﺴﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ .ﰒﹼ ﻗﺎﻝ :ﻳﺎ ﻏﻼﻡ ﺳﺮ ﺇﻟﻴﻪ ﻭﺍﻛﺸﻒ ﻋﻦ ﺣﺎﻟﻪ ﻭﻗﺼﺘﻪ ﻓﻮﺍﷲ ﻟﺌﻦ
ﻛﺎﻥ ﻓﻘﲑﺍﹰ ﻷﻏﻨﻴﻨﻪ ،ﻭﻟﺌﻦ ﻛﺎﻥ ﺷﺎﻛﻴﺎﹰ ﻷﻧﺼﻔﻨﻪ ،ﻭﻟﺌﻦ ﻛﺎﻥ ﻣﻈﻠﻮﻣﺎﹰ ﻷﻧﺼﺮﻧﻪ ،ﻭﻟﺌﻦ ﻛﺎﻥ ﻏﻨﻴﺎﹰ ﻷﻓﻘﺮﻧﻪ.
ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻮﻝ ﻣﺘﻠﻘﻴﺎﹰ ﻓﺴﻠﹼﻢ ﻋﻠﻴﻪ ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﰒﹼ ﻗﺎﻝ ﻟﻪ :ﳑﻦ ﺍﻟﺮﺟﻞ؟ ﻗﺎﻝ :ﺳﻴﺪﻱ ﺃﻧﺎ ﺭﺟ ﹲﻞ
ﺃﻋﺮﺍﰊ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ ،ﺃﻗﺒﻠﺖ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺸﺘﻜﻴﺎﹰ ﺇﻟﻴﻪ ﺑﻈﻼﻣﺔٍ ﻧﺰﻟﺖ ﰊ ﻣﻦ ﺑﻌﺾ ﻋﻤﺎﻟﻪ .ﻓﻘﺎﻝ ﻟﻪ
ﺍﻟﺮﺳﻮﻝ :ﺃﺻﺒﺤﺖ ﻳﺎ ﺃﻋﺮﺍﰊ؟ ﰒﹼ ﺳﺎﺭ ﺑﻪ ﺣﺘﻰ ﻭﻗﻒ ﺑﲔ ﻳﺪﻳﻪ ﻓﺴﻠﹼﻢ ﻋﻠﻴﻪ ﺑﺎﳋﻼﻓﺔ ﰒﹼ ﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﻭﻳﺎ ﺫﺍ ﺍﻟﻨﺪﻯ ﻭﺍﳉﻮﺩ ﻭﺍﻟﻨﺎﺑﻞ ﺍﳉﺰﻝ ﻣﻌﺎﻭﻱ ﻳﺎ ﺫﺍ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ﻭﺍﻟﻔﻀﻞ
ﻓﻴﺎ ﻏﻴﺚ ﻻ ﺗﻘﻄﻊ ﺭﺟﺎﺋﻲ ﻣﻦ ﺍﻟﻌﺪﻝ ﺃﺗﻴﺘﻚ ﳌﹼﺎ ﺿﺎﻕ ﰲ ﺍﻷﺭﺽ ﻣﺬﻫﱯ
ﺷﻮﺍﱐ ﺷﻴﺎﹰ ﻛﺎﻥ ﺃﻳﺴﺮﻩ ﻗﺘﻠﻲ ﻭﺟﺪ ﱄ ﺑﺈﻧﺼﺎﻑٍ ﻣﻦ ﺍﳉﹼﺎﺋﺮ ﺍﻟﺬﻱ
ﻭﺟﺎﺭ ﻭﱂ ﻳﻌﺪﻝ ،ﻭﺃﻏﺼﺒﲏ ﺃﻫﻠﻲ ﺳﺒﺎﱐ ﺳﻌﺪﻯ ﻭﺍﻧﱪﻯ ﳋﺼﻮﻣﱵ
ﺑﺴﺠﻦٍ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﻣﻊ ﺍﻟﻜﺒﻞ ﻗﺼﺪﺕ ﻷﺭﺟﻮ ﻧﻔﻌﻪ ﻓﺄﺛﺎﺑﲏ
ﺗﺄﺑﺖ ،ﻭﱂ ﺃﺳﺘﻜﻤﻞ ﺍﻟﺮﺯﻕ ﻣﻦ ﺃﺟﻠﻲ ﻭﻫﻢ ﺑﻘﺘﻠﻲ ﻏﲑ ﺃﻥ ﻣﻨﻴﱵ
ﻓﻘﺪ ﻃﺎﺭ ﻣﻦ ﻭﺟﺪٍ ﺑﺴﻌﺪﻯ ﳍﺎ ﻋﻘﻠﻲ ﺃﻏﺜﲏ ﺟﺰﺍﻙ ﺍﷲ ﻋﻨﻲ ﺟﻨ ﺔﹰ
ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺷﻌﺮﻩ ﻗﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ :ﻳﺎ ﺇﻋﺮﺍﰊ ﺇﻧﻲ ﺃﺭﺍﻙ ﺗﺸﺘﻜﻲ ﻋﺎﻣﻼﹰ ﻣﻦ ﻋﻤﺎﻟﻨﺎ ﻭﱂ ﺗﺴﻤﻌﻪ ﻟﻨﺎ! ﻗﺎﻝ:
ﺃﺻﻠﺢ ﺍﷲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﻫﻮ ﻭﺍﷲ ﺍﺑﻦ ﻋﻤﻚ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﻋﺎﻣﻞ ﺍﳌﺪﻳﻨﺔ .ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ :ﻭﻣﺎ ﻗﺼﺘﻚ ﻣﻌﻪ
ﻳﺎ ﺃﻋﺮﺍﰊ .ﻗﺎﻝ :ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﻛﺎﻧﺖ ﱄ ﺑﻨﺖ ﻋﻢ ﺧﻄﺒﺘﻬﺎ ﺇﱃ ﺃﺑﻴﻬﺎ ﻓﺰﻭﺟﲏ ﻣﻨﻬﺎ .ﻭﻛﻨﺖ ﻛﻠﻔﺎﹰ ﺎ ﳌﺎ
ﻛﺎﻧﺖ ﻓﻴﻪ ﻣﻦ ﻛﻤﺎﻝ ﲨﺎﳍﺎ ﻭﻋﻘﻠﻬﺎ ﻭﺍﻟﻘﺮﺍﺑﺔ .ﻓﺒﻘﻴﺖ ﻣﻌﻬﺎ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﰲ ﺃﺻﻠﺢ ﺣﺎﻝٍ ﻭﺃﻧﻌﻢ ﺑﺎﻝٍ،
ﻣﺴﺮﻭﺭﺍﹰ ﺯﻣﺎﻧﺎﹰ ،ﻗﺮﻳﺮ ﺍﻟﻌﲔ .ﻭﻛﺎﻧﺖ ﱄ ﺻﺮﻣﺔﹰ ﻣﻦ ﺇﺑﻞٍ ﻭﺷﻮﻳﻬﺎﺕ ،ﻓﻜﻨﺖ ﺃﻋﻮﳍﺎ ﻭﻧﻔﺴﻲ ﺎ .ﻓﺪﺍﺭﺕ ﻋﻠﻴﻬﺎ
ﺃﻗﻀﻴﺔ ﺍﷲ ﻭﺣﻮﺍﺩﺙ ﺍﻟﺪﻫﺮ ،ﻓﻮﻗﻊ ﻓﻴﻬﺎ ﺩﺍﺀٌ ﻓﺬﻫﺒﺖ ﺑﻘﺪﺭﺓ ﺍﷲ .ﻓﺒﻘﻴﺖ ﻻ ﺃﻣﻠﻚ ﺷﻴﺌﺎﹰ ،ﻭﺻﺮﺕ ﻣﻬﻴﻨﺎﹰ ﻣﻔﻜﹼﺮﺍﹰ،
ﻗﺪ ﺫﻫﺐ ﻋﻘﻠﻲ ،ﻭﺳﺎﺀﺕ ﺣﺎﱄ ،ﻭﺻﺮﺕ ﺛﻘﻼﹰ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ .ﻓﻠﻤﺎ ﺑﻠﻎ ﺫﻟﻚ ﺃﺑﺎﻫﺎ ﺣﺎﻝ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ،
ﻭﺃﻧﻜﺮﱐ ،ﻭﺟﺤﺪﱐ ،ﻭﻃﺮﺩﱐ ،ﻭﺩﻓﻌﻬﺎ ﻋﻨﻲ .ﻓﻠﻢ ﺃﺩﺭ ﻟﻨﻔﺴﻲ ﲝﻴﻠﺔٍ ﻭﻻ ﻧﺼﺮﺓٍ .ﻓﺄﺗﻴﺖ ﺇﱃ ﻋﺎﻣﻠﻚ ﻣﺮﻭﺍﻥ ﺑﻦ
ﺍﳊﻜﻢ ﻣﺸﺘﻜﻴﺎﹰ ﺑﻌﻤﻲ ،ﻓﺒﻌﺚ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﻭﻗﻒ ﺑﲔ ﻳﺪﻳﻪ ،ﻗﺎﻝ ﻟﻪ ﻣﺮﻭﺍﻥ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ ﱂ ﺣﻠﺖ ﺑﲔ ﺍﺑﻦ
ﺃﺧﻴﻚ ﻭﺯﻭﺟﺘﻪ؟ ﻗﺎﻝ :ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﻟﻴﺲ ﻟﻪ ﻋﻨﺪﻱ ﺯﻭﺟﺔ ﻭﻻ ﺯﻭﺟﺘﻪ ﻣﻦ ﺍﺑﻨﱵ ﻗﻂ .ﻗﻠﺖ ﺃﻧﺎ :ﺃﺻﻠﺢ
ﺍﷲ ﺍﻷﻣﲑ ،ﺃﻧﺎ ﺭﺍﺽٍ ﺑﺎﳉﹼﺎﺭﻳﺔ ،ﻓﺈﻥ ﺭﺃﻯ ﺍﻷﻣﲑ ﺃﻥ ﻳﺒﻌﺚ ﺇﻟﻴﻬﺎ ﻭﻳﺴﻤﻊ ﻣﻨﻬﺎ ﻣﺎ ﺗﻘﻮﻝ؟ ﻓﺒﻌﺚ ﺇﻟﻴﻬﺎ ﻓﺄﺗﺖ
ﺍﳉﹼﺎﺭﻳﺔ ﻣﺴﺮﻋﺔﹰ ،ﻓﻠﻤﺎ ﻭﻗﻔﺖ ﺑﲔ ﻳﺪﻳﻪ ﻭﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﺣﺴﻨﻬﺎ ﻭﻗﻌﺖ ﻣﻨﻪ ﻣﻮﻗﻊ ﺍﻹﻋﺠﺎﺏ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ،
ﻓﺼﺎﺭ ﱄ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺧﺼﻤﺎﹰ ﻭﺍﻧﺘﻬﺮﱐ ،ﻭﺃﻣﺮ ﰊ ﺇﱃ ﺍﻟﺴﺠﻦ .ﻓﺒﻘﻴﺖ ﻛﺄﱐ ﺧﺮﺭﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﻣﻜﺎﻥٍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 4
ﺳﺤﻴﻖٍ ،ﰒﹼ ﻗﺎﻝ ﻷﰊ ﺑﻌﺪﻱ :ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺰﻭﺟﻬﺎ ﻣﻨﻲ ،ﻭﺃﻧﻘﺪﻙ ﺃﻟﻒ ﺩﻳﻨﺎﺭٍ ،ﻭﺃﺯﻳﺪﻙ ﺃﻧﺖ ﻋﺸﺮﺓ ﺁﻻﻑ
ﺩﺭﻫﻢٍ ﺗﻨﺘﻔﻊ ﺎ ،ﻭﺃﻧﺎ ﺃﺿﻤﻦ ﻃﻼﻗﻬﺎ؟ ﻗﺎﻝ ﻟﻪ ﺃﺑﻮﻫﺎ :ﺇﻥ ﺃﻧﺖ ﻓﻌﻠﺖ ﺫﻟﻚ ﺯﻭﺟﺘﻬﺎ ﻣﻨﻚ.
ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﺑﻌﺚ ﺇﱄﹼ ،ﻓﻠﻤﺎ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻧﻈﺮ ﺇﱄﹼ ﻛﺎﻷﺳﺪ ﺍﻟﻐﻀﺒﺎﻥ ،ﻓﻘﺎﻝ ﱄ :ﻳﺎ ﺃﻋﺮﺍﰊ ﻃﻠﹼﻖ
ﺳﻌﺪﻯ .ﻗﻠﺖ :ﻻ ﺃﻓﻌﻞ .ﻓﺄﻣﺮ ﺑﻀﺮﰊ ﰒ ﺭﺩﱐ ﺇﱃ ﺍﻟﺴﺠﻦ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﹼﺎﱐ ﻗﺎﻝ :ﻋﻠﻲ ﺑﺎﻷﻋﺮﺍﰊ.
ﻓﻠﻤﺎ ﻭﻗﻔﺖ ﺑﲔ ﻳﺪﻳﻪ ،ﻗﺎﻝ :ﻃﻠﹼﻖ ﺳﻌﺪﻯ .ﻓﻘﻠﺖ :ﻻ ﺃﻓﻌﻞ .ﻓﺴﻠﹼﻂ ﻋﻠﻲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺧﺪﺍﻣﻪ ﻓﻀﺮﺑﻮﱐ
ﺿﺮﺑﺎﹰ ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﻭﺻﻔﻪ ،ﰒﹼ ﺃﻣﺮ ﰊ ﺇﱃ ﺍﻟﺴﺠﻦ؛ ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﹼﺎﻟﺚ ﻗﺎﻝ :ﻋﻠﻲ ﺑﺎﻹﻋﺮﺍﰊ،
ﻓﻠﻤﺎ ﻭﻗﻔﺖ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ :ﻋﻠﻲ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﻨﻄﻊ ﻭﺃﺣﻀﺮ ﺍﻟﺴﻴﺎﻑ ،ﰒﹼ ﻗﺎﻝ :ﻳﺎ ﺃﻋﺮﺍﰊ ،ﻭﺟﻼﻟﺔ ﺭﺑﻲ،
ﻭﻛﺮﺍﻣﺔ ﻭﺍﻟﺪﻱ ،ﻟﺌﻦ ﱂ ﺗﻄﻠﹼﻖ ﺳﻌﺪﻯ ﻷﻓﺮﻗﻦ ﺑﲔ ﺟﺴﺪﻙ ﻭﻣﻮﺿﻊ ﻟﺴﺎﻧﻚ.
ﻓﺨﺸﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﺍﻟﻘﺘﻞ ﻓﻄﻠﹼﻘﺘﻬﺎ ﻃﻠﻘﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻋﻠﻰ ﻃﻼﻕ ﺍﻟﺴﻨﺔ ،ﰒﹼ ﺃﻣﺮ ﰊ ﺇﱃ ﺍﻟﺴﺠﻦ ﻓﺤﺒﺴﲏ ﻓﻴﻪ
ﺣﺘﻰ ﲤﹼﺖ ﻋﺪﺎ ﰒﹼ ﺗﺰ ﻭﺟﻬﺎ ،ﻓﺒﲎ ﺎ ،ﰒﹼ ﺃﻃﻠﻘﲏ .ﻓﺄﺗﻴﺘﻚ ﻣﺴﺘﻐﻴﺜﺎﹰ ﻗﺪ ﺭﺟﻮﺕ ﻋﺪﻟﻚ ﻭﺇﻧﺼﺎﻓﻚ ،ﻓﺎﺭﲪﲏ ﻳﺎ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻓﻮﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻘﺪ ﺃﺟﻬﺪﱐ ﺍﻷﺭﻕ ،ﻭﺃﺫﺍﺑﲏ ﺍﻟﻘﻠﻖ ،ﻭﺑﻘﻴﺖ ﰲ ﺣﺒﻬﺎ ﺑﻼ ﻋﻘﻞٍ ،ﰒﹼ
ﺍﻧﺘﺤﺐ ﺣﱴ ﻛﺎﺩﺕ ﻧﻔﺴﻪ ﺗﻔﻴﺾ .ﰒﹼ ﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﻭﺍﻟﻨﺎﺭ ﻓﻴﻪ ﺍﻟﺪﻣﺎﺭ ﰲ ﺍﻟﻘﻠﺐ ﻣﻨﻲ ﻧﺎﺭ
ﻓﻴﻪ ﺍﻟﻄﹼﺒﻴﺐ ﳛﺎﺭ ﳉﺴﻢ ﻣﻨﻲ ﺳﻘﻴﻢ
ﻭﺍ ﹼ
ﻓﺪﻣﻌﻬﺎ ﻣﺪﺭﺍﺭ ﻭﺍﻟﻌﲔ ﻄﻞ ﺩﻣﻌﺎﹰ
ﻓﻤﺎ ﻋﻠﻴﻪ ﺍﺻﻄﺒﺎﺭ ﲪﻠﺖ ﻣﻨﻪ ﻋﻈﻴﻤ ﺎﹰ
ﻭﻻ ﺎﺭﻱ ﺎﺭ ﻓﻠﻴﺲ ﻟﻴﻠﻲ ﻟﻴ ﻞﹲ
ﻓﺆﺍﺩﻩ ﻣﺴﺘﻄﺎﺭ ﻓﺎﺭﺣﻢ ﻛﺌﻴﺒﺎﹰ ﺣﺰﻳﻨ ﺎﹰ
ﻳﺜﻴﺒﻚ ﺍﳉﺒﺎﺭ ﺍﺭﺩﺩ ﻋﻠ ﻲ ﺳﻌﺎﺩﻱ
ﰒﹼ ﺧﺮ ﻣﻐﺸﻴﺎﹰ ﻋﻠﻴﻪ ﺑﲔ ﻳﺪﻱ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻛﺄﻧﻪ ﻗﺪ ﺻﻌﻖ ﺑﻪ ﻗﺎﻝ :ﻭﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻌﺎﻭﻳﺔ ﻣﺘﻜﹼﺌﺎﹰ ،ﻓﻠﻤﺎ
ﻧﻈﺮ ﺇﻟﻴﻪ ﻗﺪ ﺧﺮ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻡ ﰒﹼ ﺟﻠﺲ ،ﻭﻗﺎﻝ :ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ .ﺍﻋﺘﺪﻯ ﻭﺍﷲ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ
ﺿﺮﺍﺭﺍﹰ ﰲ ﺣﺪﻭﺩ ﺍﻟﺪﻳﻦ ،ﻭﺇﺣﺴﺎﺭﺍﹰ ﰲ ﺣﺮﻡ ﺍﳌﺴﻠﻤﲔ :ﰒﹼ ﻗﺎﻝ :ﻭﺍﷲ ﻳﺎ ﺃﻋﺮﺍﰊ ﻟﻘﺪ ﺃﺗﻴﺘﲏ ﲝﺪﻳﺚٍ ﻣﺎ ﲰﻌﺖ
ﲟﺜﻠﻪ .ﰒﹼ ﻗﺎﻝ :ﻳﺎ ﻏﻼﻡ ﻋﻠﻲ ﺑﺪﺍﻭﺓٍ ﻭﻗﺮﻃﺎﺱٍ ﻓﻜﺘﺐ ﺇﱃ ﻣﺮﻭﺍﻥ :ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺈﻧﻪ ﺑﻠﻐﲏ ﻋﻨﻚ ﺃﻧﻚ ﺍﻋﺘﺪﻳﺖ ﻋﻠﻰ
ﺭﻋﻴﺘﻚ ﰲ ﺑﻌﺾ ﺣﺪﻭﺩ ﺍﻟﺪﻳﻦ ،ﻭﺍﻧﺘﻬﻜﺖ ﺣﺮﻣﺔﹰ ﻟﺮﺟﻞٍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ .ﻭﺇﻧﻤﺎ ﻳﻨﺒﻐﻲ ﳌﻦ ﻛﺎﻥ ﻭﺍﻟﻴﺎﹰ ﻋﻠﻰ ﻛﻮﺭﺓٍ
ﺃﻭ ﺇﻗﻠﻴﻢٍ ﺃﻥ ﻳﻐﺾ ﺑﺼﺮﻩ ﻭﺷﻬﻮﺍﺗﻪ ،ﻭﻳﺰﺟﺮ ﻧﻔﺴﻪ ﻋﻦ ﻟﺬﹼﺍﺗﻪ .ﻭﺇﻧﻤﺎ ﺍﻟﻮﺍﱄ ﻛﺎﻟﺮﺍﻋﻲ ﻟﻐﻨﻤﺔٍ ،ﻓﺈﺫﺍ ﺭﻓﻖ ﺑﻪ ﺑﻘﻴﺖ
ﻣﻌﻪ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﳍﺎ ﺫﺋﺒﺎﹰ ﻓﻤﻦ ﳛﻮﻃﻬﺎ ﺑﻌﺪﻩ .ﰒﹼ ﻛﺘﺐ ﺬﻩ ﺍﻷﺑﻴﺎﺕ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 5
ﻓﺎﺳﺘﻐﻔﺮ ﺍﷲ ﻣﻦ ﻓﻌﻞ ﺍﻣﺮﺉٍ ﺯﺍﱐ ﻭﻟﹼﻴﺖ ،ﻭﳛﻚ ﺃﻣﺮﺍﹰ ﻟﺴﺖ ﲢﻜﻤﻪ
ﻣﻊ ﺍﻟﻘﺮﺍﻃﻴﺲ ﲤﺜﺎﻻﹰ ﻭﻓﺮﻗﺎﻥ ﻗﺪ ﻛﻨﺖ ﻋﻨﺪﻱ ﺫﺍ ﻋﻘﻞٍ ﻭﺫﺍ ﺃﺩ ﺏٍ
ﻳﺸﻜﻮ ﺇﻟﻴﻨﺎ ﺑﺒﺚﱟ ﰒﹼ ﺃﺣﺰﺍﻥ ﺣﺘﻰ ﺃﺗﺎﻧﺎ ﺍﻟﻔﱴ ﺍﻟﻌﺬﺭﻱ ﻣﻨﺘﺤﺒ ﺎﹰ
ﺣﻘﹼﺎﹰ ﻭﺃﺑﺮﺃ ﻣﻦ ﺩﻳﲏ ﻭﺩﻳﺎﱐ ﺃﻋﻄﻲ ﺍﻹﻟﻪ ﳝﻴﻨﺎﹰ ﻻ ﺃﻛﻔﹼﺮﻫﺎ
ﻷﺟﻌﻠﻨﻚ ﳊﻤﺎﹰ ﺑﲔ ﻋﻘﺒﺎﱐ ﺇﻥ ﺃﻧﺖ ﺧﺎﻟﻔﺘﲏ ﻓﻴﻤﺎ ﻛﺘﺒﺖ ﺑﻪ
ﻣﻊ ﺍﻟﻜﻤﻴﺖ ،ﻭﻣﻊ ﻧﺼﺮ ﺑﻦ ﺫﺑﻴﺎﻥ ﻃﻠﹼﻖ ﺳﻌﺎﺩ ﻭﻋﺠﻠﻬﺎ ﳎﻬﺰﺓﹰ
ﻭﻻ ﻛﻔﻌﻠﻚ ﺣﻘﺎﹰ ﻓﻌﻞ ﺇﻧﺴﺎﻥ ﻓﻤﺎ ﲰﻌﺖ ﻛﻤﺎ ﺑﻠﹼﻐﺖ ﰲ ﺑﺸ ﺮٍ
ﺃﻭ ﺃﻥ ﺗﻼﻗﻲ ﺍﳌﻨﺎﻳﺎ ﺑﲔ ﺃﻛﻔﺎﻥ ﻓﺎﺧﺘﺮ ﻟﻨﻔﺴﻚ ﺇﻣﺎ ﺃﻥ ﲡﻮﺩ ﺎ
ﰒﹼ ﺧﺘﻢ ﺍﻟﻜﺘﺎﺏ .ﻭﻗﺎﻝ :ﻋﻠﻲ ﺑﻨﺼﺮ ﺑﻦ ﺫﺑﻴﺎﻥ ﻭﺍﻟﻜﻤﻴﺖ ﺻﺎﺣﱯ ﺍﻟﱪﻳﺪ .ﻓﻠﻤﺎ ﻭﻗﻔﺎ ﺑﲔ ﻳﺪﻩ ﻗﺎﻝ :ﺍﺧﺮﺟﺎ ﺬﺍ
ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﻭﻻ ﺗﻀﻌﺎﻩ ﺇﻻﹼّ ﺑﻴﺪﻩ .ﻗﺎﻝ ﻓﺨﺮﺟﺎ ﺑﺎﻟﻜﺘﺎﺏ ﺣﺘﻰ ﻭﺭﺩﺍ ﺑﻪ ﻋﻠﻴﻪ ،ﻓﺴﻠﹼﻤﺎ ﰒﹼ
ﻧﺎﻭﻻﻩ ﺍﻟﻜﺘﺎﺏ .ﻓﺠﻌﻞ ﻣﺮﻭﺍﻥ ﻳﻘﺮﺃﻩ ﻭﻳﺮﺩﺩﻩ ،ﰒﹼ ﻗﺎﻡ ﻭﺩﺧﻞ ﻋﻠﻰ ﺳﻌﺪﻯ ﻭﻫﻮ ﺑﺎﻙٍ ،ﻓﻠﻤﺎ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻗﺎﻟﺖ
ﻟﻪ :ﺳﻴﺪﻱ ﻣﺎ ﺍﻟﺬﻱ ﻳﺒﻜﻴﻚ؟ ﻗﺎﻝ ﻛﺘﺎﺏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﺭﺩ ﻋﻠﻲ ﰲ ﺃﻣﺮﻙ ﻳﺄﻣﺮﱐ ﻓﻴﻪ ﺃﻥ ﺃﻃﻠﹼﻘﻚ ﻭﺃﺟﻬﺰﻙ
ﻭﺃﺑﻌﺚ ﺑﻚ ﺇﻟﻴﻪ .ﻭﻛﻨﺖ ﺃﻭﺩ ﺃﻥ ﻳﺘﺮﻛﲏ ﻣﻌﻚ ﺣﻮﻟﲔ ﰒﹼ ﻳﻘﺘﻠﲏ ،ﻓﻜﺎﻥ ﺫﻟﻚ ﺃﺣﺐ ﺇﱄﹼ .ﻓﻄﻠﹼﻘﻬﺎ ﻭﺟﻬﺰﻫﺎ ﰒﹼ
ﻛﺘﺐ ﺇﱃ ﻣﻌﺎﻭﻳﺔ ﺬﻩ ﺍﻷﺑﻴﺎﺕ:
ﺃﻭﰲ ﺑﻨﺬﺭﻙ ﰲ ﺭﻓﻖٍ ﻭﺇﺣﺴﺎﻥ ﻻ ﺗﻌﺠﻠ ﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻘﺪ
ﻓﻜﻴﻒ ﺃﺩﻋﻰ ﺑﺎﺳﻢ ﺍﳋﺎﺋﻦ ﺍﻟﺰﺍﱐ ﻭﻣﺎ ﺭﻛﺒﺖ ﺣﺮﺍﻣﺎﹰ ﺣﲔ ﺃﻋﺠﺒﲏ
ﻣﻨﻚ ﺍﻷﻣﺎﻗﻲ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﺇﻧﺴﺎﻥ ﺃﻋﺬﺭ ﻓﺈﻧﻚ ﻟﻮ ﺃﺑﺼﺮﺎ ﳉﺮﺕ
ﻋﻨﺪ ﺍﳋﻠﻴﻔﺔ ﺇﻧﺲ ﻻ ﻭﻻ ﺟﺎﻥ ﻓﺴﻮﻑ ﻳﺄﺗﻴﻚ ﴰﺲ ﻻ ﻳﻌﺎﺩﳍ ﺎ
ﺣﺘﻰ ﺃﺿﻤﻦ ﰲ ﳊﺪٍ ﻭﺃﻛﻔﺎﻥ ﻟﻮﻻ ﺍﳋﻠﻴﻔﺔ ﻣﺎ ﻃﻠﹼﻘﺘﻬﺎ ﺃﺑﺪﺍﹰ
ﺣﺘﻰ ﺧﻠﹼﻔﺘﻪ ﺑﺄﻭﺻﺎﺏٍ ﻭﺃﺣﺰﺍﻥ ﻋﻠﻰ ﺳﻌﺎﺩٍ ﺳﻼﻡ ﻣﻦ ﻓﱴ ﻗﻠﻖٍ
ﰒﹼ ﺩﻓﻌﻪ ﺇﻟﻴﻬﻤﺎ ،ﻭﺩﻓﻊ ﺍﳉﹼﺎﺭﻳﺔ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺣﺪﺙ ﻟﻪ .ﻓﻠﻤﺎ ﻭﺭﺩﺍ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﻓﻚ ﻛﺘﺎﺑﻪ ﻭﻗﺮﺃ ﺃﺑﻴﺎﺗﻪ ﰒﹼ
ﻗﺎﻝ :ﻭﺍﷲ ﻟﻘﺪ ﺃﺣﺴﻦ ﰲ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ،ﻭﻟﻘﺪ ﺃﺳﺎﺀ ﺇﱃ ﻧﻔﺴﻪ .ﰒﹼ ﺃﻣﺮ ﺑﺎﳉﹼﺎﺭﻳﺔ ﻓﺄﺩﺧﻠﺖ ﺇﻟﻴﻪ ،ﻓﺈﺫﺍ ﲜﺎﺭﻳﺔٍ
ﺭﻋﺒﻮﺑﺔٍ ﻻ ﺗﺒﻘﻲ ﻟﻨﺎﻇﺮﻫﺎ ﻋﻘﻼﹰ ﻣﻦ ﺣﺴﻨﻬﺎ ﻭﻛﻤﺎﳍﺎ .ﻓﻌﺠﺐ ﻣﻌﺎﻭﻳﺔ ﻣﻦ ﺣﺴﻨﻬﺎ ﰒﹼ ﲢﻮﻝ ﺇﱃ ﺟﻠﺴﺎﺋﻪ ﻭﻗﺎﻝ:
ﻭﺍﷲ ﺇﻥﹼ ﻫﺬﻩ ﺍﳉﹼﺎﺭﻳﺔ ﻟﻜﺎﻣﻠﺔ ﺍﳋﻠﻖ ﻓﻠﺌﻦ ﻛﻤﻠﺖ ﳍﺎ ﺍﻟﻨﻌﻤﺔ ﻣﻊ ﺣﺴﻦ ﺍﻟﺼﻔﺔ ،ﻟﻘﺪ ﻛﻤﻠﺖ ﺍﻟﻨﻌﻤﺔ ﳌﺎﻟﻜﻬﺎ.
ﻓﺎﺳﺘﻨﻄﻘﻬﺎ ،ﻓﺈﺫﺍ ﻫﻲ ﺃﻓﺼﺢ ﻧﺴﺎﺀ ﺍﻟﻌﺮﺏ .ﰒﹼ ﻗﺎﻝ :ﻋﻠﻲ ﺑﺎﻷﻋﺮﺍﰊ.
ﻓﻠﻤﺎ ﻭﻗﻒ ﺑﲔ ﻳﺪﻳﻪ ،ﻗﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ :ﻫﻞ ﻟﻚ ﻋﻨﻬﺎ ﻣﻦ ﺳﻠﻮٍ ،ﻭﺃﻋﻮﺿﻚ ﻋﻨﻬﺎ ﺛﻼﺙ ﺟﻮﺍﺭٍ ﺃﺑﻜﺎﺭٍ ﻣﻊ ﻛﻞﹼ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 6
ﺟﺎﺭﻳﺔٍ ﻣﻨﻬﻦٍ ﺃﻟﻒ ﺩﺭﻫﻢٍ ،ﻋﻠﻰ ﻛﻞﹼ ﻭﺍﺣﺪﺓٍ ﻣﻨﻬﻦ ﻋﺸﺮ ﺧﻠﻊٍ ﻣﻦ ﺍﳋﺰ ﻭﺍﻟﺪﻳﺒﺎﺝ ﻭﺍﳊﺮﻳﺮ ﻭﺍﻟﻜﺘﺎﻥ ،ﻭﺃﺟﺮﻱ
ﻋﻠﻴﻚ ﻭﻋﻠﻴﻬﻦ ﻣﺎ ﳚﺮﻱ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﺃﺟﻌﻞ ﻟﻚ ﻭﳍﻦ ﺣﻈﺎﹰ ﻣﻦ ﺍﻟﺼﻼﺕ ﻭﺍﻟﻨﻔﻘﺎﺕ؟ ﻓﻠﻤﺎ ﺃﰎﹼ ﻣﻌﺎﻭﻳﺔ
ﻛﻼﻣﻪ ﻏﺸﻲ ﻋﻠﻰ ﺍﻷﻋﺮﺍﰊ ﻭﺷﻬﻖ ﺷﻬﻘﺔﹰ ﻇﻦ ﻣﻌﺎﻭﻳﺔ ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ﻣﻨﻬﺎ .ﻓﻠﹼﻤﺎ ﺃﻓﺎﻕ ﻗﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ :ﻣﺎ ﺑﺎﻟﻚ
ﻳﺎ ﺃﻋﺮﺍﰊ؟ ﻗﺎﻝ :ﺷﺮ ﺑﺎﻝٍ ،ﻭﺃﺳﻮﺃ ﺣﺎﻝٍ ،ﺃﻋﻮﺫ ﺑﻌﺪ ﻟﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺟﻮﺭ ﻣﺮﻭﺍﻥ .ﰒﹼ ﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﻛﺎﳌﺴﺘﺠﲑ ﻣﻦ ﺍﻟﺮﻣﻀﺎﺀ ﺑﺎﻟﻨﺎﺭ ﻻ ﲡﻌﻠﲏ ﻫﺪﺍﻙ ﺍﷲ ﻣﻦ ﻣﻠﻚٍ
ﳝﺴﻲ ﻭﻳﺼﺒﺢ ﰲ ﻫﻢ ﻭﺗﺬﻛﺎﺭ ﺃﺭﺩﺩ ﺳﻌﺎﺩ ﻋﻠﻰ ﺣﺮﺍﻥ ﻣﻜﺘﺌﺐٍ
ﻭﺃﺳﻌﺮ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﺃﻱ ﺇﺳﻌﺎﺭ ﻗﺪ ﺷﻔﹼﺘﻪ ﻗﻠﻖ ﻣﺎ ﻣﺜﻠﻪ ﻗﻠ ﻖ
ﺣﺘﻰ ﺃﻏﻴﺐ ﰲ ﻗﱪﻱ ﻭﺃﺣﺠﺎﺭﻱ ﻭﺍﷲ ﻭﺍﷲ ﻻ ﺃﻧﺴﻰ ﳏﺒﺘﻬﺎ
ﻓﺈﻥ ﻓﻌﻠﺖ ﻓﺈﱐ ﻏﲑ ﻛﻔﹼﺎﺭ ﻛﻴﻒ ﺍﻟﺴﻠﻮ ﻭﻗﺪ ﻫﺎﻡ ﺍﻟﻔﺆﺍﺩ ﺎ
ﻻ ﻓﻌﻞ ﻏﲑﻙ ،ﻓﻌﻞ ﺍﻟﻠﺆﻡ ﻭﺍﻟﻌﺎﺭ ﻓﺄﲨﻞ ﺑﻔﻀﻠﻚ ﻭﺍﻓﻌﻞ ﻓﻌﻞ ﺫﻱ ﻛﺮﻡٍ
ﰒﹼ ﻗﺎﻝ :ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻮ ﺃﻋﻄﻴﺘﲏ ﻛﻞﹼ ﻣﺎ ﺍﺣﺘﻮﺗﻪ ﺍﳋﻼﻓﺔ ﻣﺎ ﺭﺿﻴﺖ ﺑﻪ ﺩﻭﻥ ﺳﻌﺪﻯ .ﻭﻟﻘﺪ ﺻﺪﻕ
ﳎﻨﻮﻥ ﺑﲏ ﻋﺎﻣﺮ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﺇﱄﹼ ﻧﺴﺎﺀٌ ﻣﺎ ﳍﻦ ﺫﻧﻮﺏ ﺐ ﻟﻴﻞ ﻭﺑﻐﻀﺖ
ﺃﰉ ﺍﻟﻘﻠﺐ ﺇ ﹼﻻ ﺣ
ﻓﺄﺖ ﺣﺘﻰ ﻻ ﺃﻛﺎﺩ ﺃﺟﻴﺐ ﻭﻣﺎ ﻫﻲ ﺇﻻﹼ ﺃﻥ ﺃﺭﺍﻫﺎ ﻓﺠﺎﺀﺓﹰ
ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺷﻌﺮﻩ ،ﻗﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ :ﻳﺎ ﺃﻋﺮﺍﰊ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻗﺎﻝ :ﺇﻧﻚ ﻣﻘﺮ ﻋﻨﺪﻧﺎ ﺃﻧﻚ ﻗﺪ
ﻃﻠﹼﻘﺘﻬﺎ ،ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻚ ﻭﻣﻦ ﻣﺮﻭﺍﻥ ،ﻭﻟﻜﻦ ﳔﻴﺮﻫﺎ ﺑﻴﻨﻨﺎ .ﻗﺎﻝ :ﺫﺍﻙ ﺇﻟﻴﻚ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻓﺘﺤﻮﻝ ﻣﻌﺎﻭﻳﺔ
ﳓﻮﻫﺎ ﰒﹼ ﻗﺎﻝ ﳍﺎ :ﻳﺎ ﺳﻌﺪﻯ ﺃﻳﻨﺎ ﺃﺣﺐ ﺇﻟﻴﻚ :ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﻋﺰﻩ ﻭﺷﺮﻓﻪ ﻭﻗﺼﻮﺭﻩ ،ﺃﻭ ﻣﺮﻭﺍﻥ ﰲ ﻏﺼﺒﻪ
ﻭﺍﻋﺘﺪﺍﺋﻪ ،ﺃﻭ ﻫﺬﺍ ﺍﻷﻋﺮﺍﰊ ﰲ ﺟﻮﻋﻪ ﻭﺃﻃﻤﺎﺭﻩ؟ ﻓﺄﺷﺎﺭﺕ ﺍﳉﹼﺎﺭﻳﺔ ﳓﻮ ﺍﺑﻦ ﻋﻤﻬﺎ ﺍﻷﻋﺮﺍﰊ ،ﰒﹼ ﺃﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﺃﻋﺰ ﻋﻨﺪﻱ ﻣﻦ ﺃﻫﻠﻲ ﻭﻣﻦ ﺟﺎﺭﻱ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺟﻮﻉٍ ﻭﺃﻃﻤﺎﺭ
ﻭﻛ ﻞﹼ ﺫﻱ ﺩﺭﻫﻢٍ ﻣﻨﻬﻢ ﻭﺩﻳﻨﺎﺭ ﻭﺻﺎﺣﺐ ﺍﻟﺘﺎﺝ ﺃﻭ ﻣﺮﻭﺍﻥ ﻋﺎﻣﻠﻪ
ﰒﹼ ﻗﺎﻟﺖ :ﻟﺴﺖ ،ﻭﺍﷲ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﳊﺪﺛﺎﻥ ﺍﻟﺰﻣﺎﻥ ﲞﺎﺫﻟﺘﻪ ،ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﱄ ﻣﻌﻪ ﺻﺤﺒﺔ ﲨﻴﻠﺔ ،ﻭﺃﻧﺎ ﺃﺣﻖ
ﻣﻦ ﺻﱪ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻭﻋﻠﻰ ﺍﻟﺸﺪﺓ ﻭﺍﻟﺮﺧﺎﺀ ،ﻭﻋﻠﻰ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺒﻼﺀ ،ﻭﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻛﺘﺐ
ﺍﷲ ﱄ ﻣﻌﻪ .ﻓﻌﺠﺐ ﻣﻌﺎﻭﻳﺔ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺟﻠﺴﺎﺋﻪ ﻣﻦ ﻋﻘﻠﻬﺎ ﻭﻛﻤﺎﳍﺎ ﻭﻣﺮﻭﺀﺎ ﻭﺃﻣﺮ ﳍﺎ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢٍ
ﻭﺃﳊﻘﻬﺎ ﰲ ﺻﺪﻗﺎﺕ ﺑﻴﺖ ﺍﳌﺴﻠﻤﲔ.
ﺍﻟﺫﻱ ﺠﺎﺀ ﺸﺭ ﻤﻥ ﺍﻟﺫﻱ ﻤﺭ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 7
ﻗﺎﻝ ﺃﺑﻮ ﺍﳋﻄﹼﺎﺏ :ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺭﺟﻞﹲ ﺃﺣﺪﺏ ﻓﺴﻘﻂ ﰲ ﺑﺌﺮٍ ﻓﺬﻫﺒﺖ ﺣﺪﺑﺘﻪ ﻭﺻﺎﺭ ﺁﺩﺭﺍﹰ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺟﲑﺍﻧﻪ
ﻳﻬﻨﺌﻮﻧﻪ ﻓﻘﺎﻝ :ﺍﻟﺬﻱ ﺟﺎﺀ ﺷﺮ ﻣﻦ ﺍﻟﺬﻱ ﻣﺮ.
ﺃﻋﺭﺍﺒﻲ ﻴﺼﻑ ﺭﺠﻼﹰ ﺠﻤﻴﻼﹰ
ﺫﻛﺮ ﺃﻋﺮﺍﰊ ﺭﺟﻼﹰ ﲨﻴﻼﹰ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻟﻮ ﺃﺑﺼﺮﺗﻪ ﺍﻟﻌﻴﺪﺍﻥ ﻟﺘﺤﺮﻛﺖ ﺃﻭﺗﺎﺭﻫﺎ ،ﻭﻟﻮ ﺭﺃﺗﻪ ﻋﺎﺗﻖ ﺍﳋﺪﺭ ﻟﻄﺎﺭ
ﲬﺎﺭﻫﺎ.
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ:
ﻣﺮﺟﻞ ﺍﻟﺮﺃﺱ ﺫﻭ ﺑﺮﺩﻳﻦ ﻣﺰﺍﺡ ﻣﺎﺫﺍ ﺗﻈﻦ ﺳﻠﻴﻤﻲ ﺇﻥ ﺃ ﹼﱂ ﺑﻨﺎ
ﰲ ﻛﻔﹼﻪ ﻣﻦ ﺭﻗﻰ ﺇﺑﻠﻴﺲ ﻣﻔﺘﺎﺡ ﺧ ﺮ ﻋﻤﺎﻣﺘﻪ ،ﺣﻠﻮ ﻓﻜﺎﻫﺘﻪ
ﺭﺃﻱ ﻋﺎﺌﺸﺔ ﻓﻲ ﺨﻁﻴﺒﺔ ﺍﻟﺭﺴﻭﻝ
ﺼﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﹼﻡ
ﻳﺮﻭﻯ ،ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺧﻄﺐ ﺍﻣﺮﺃﺓﹰ ﻣﻦ ﻛﻠﺐٍ ﻓﺒﻌﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺗﻨﻈﺮ
ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ" :ﻛﻴﻒ ﺭﺃﻳﺘﻬﺎ"؟ ﻗﺎﻟﺖ :ﻣﺎ ﺭﺃﻳﺖ ﻃﺎﺋﻼﹰ .ﻗﺎﻝ" :ﻟﻘﺪ ﺭﺃﻳﺖ ﻃﺎﺋﻼﹰ ،ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﺣﺎﻻﹰ ﲡﺪﻳﻨﻬﺎ
ﺣﱴ ﺍﻗﺸﻌﺮﺕ ﻛﻞ ﺷﻌﺮﺓٍ ﻓﻴﻚ" .ﻓﻘﺎﻟﺖ :ﻭﻣﺎ ﺩﻭﻧﻚ ﺳﺘﺮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ.
ﻴﺭﻯ ﺼﻭﺭﺘﻪ ﻓﻲ ﻭﺠﻪ ﻗﺘﺎﺩﺓ
ﻭﻳﺮﻭﻯ ﻋﻦ ﺣﻴﺎﻥ ﺑﻦ ﻋﻤﲑ ﺃﻧﻪ ﻗﺎﻝ ﺩﺧﻠﺖ ﻋﻠﻰ ﻗﺘﺎﺩﺓ ﺑﻦ ﻣﻠﺤﺎﻥ ﻓﻤﺮ ﺭﺟﻞﹲ ﰲ ﺃﻗﺼﻰ ﺍﻟﺪﺍﺭ ﻓﺮﺃﻳﺖ ﺻﻮﺭﺗﻪ
ﰲ ﻭﺟﻪ ﻗﺘﺎﺩﺓ ،ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻣﺴﺢ ﻭﺟﻬﻪ.
ﺫﻭ ﺍﻟﻨﹼﺴﺏ ﻭﺍﻟﺤﺴﺏ ﻗﺭﻴﺏ ﻤﻥ ﺍﷲ
ﻭﻋﻦ ﻋﻮﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﻛﺎﻥ ﰲ ﺻﻮﺭﺓٍ ﺣﺴﻨﺔٍ ،ﻭﻧﺴﺐٍ ،ﻭﺣﺴﺐٍ ،ﻭﻭﺳﻊ ﻋﻠﻴﻪ ﰲ ﺍﻟﺮﺯﻕ،
ﻛﺎﻥ ﻣﻦ ﺧﻠﺼﺎﺀ ﺍﷲ.
ﺇﺸﺭﺍﻕ ﺍﻟﻭﺠﻪ ﻴﺠﻠﻭ ﺍﻟﺒﺼﺭ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 8
ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﺃﻧﻬﺎ ﻗﺎﻟﺖ :ﻳﺆﻡ ﺍﻟﻘﻮﻡ ﺃﻗﺮﺅﻫﻢ ﻟﻜﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﰲ
ﺍﻟﻘﺮﺍﺀﺓ ﺳﻮﺍﺀ ،ﻓﺄﺻﺒﺤﻬﻢ ﻭﺟﻬﺎﹰ .ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :ﺍﻟﻨﻈﺮ ﺇﱃ
ﺍﻟﻮﺟﻪ ﳚﻠﻮ ﺍﻟﺒﺼﺮ؛ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﻟﻘﺒﻴﺢ ﻳﻮﺭﺙ ﺍﻟﻔﻠﺞ".
ﺠﻤﺎﻝ ﺍﻟﻭﺠﻪ ﻓﺘﻨﺔﹲ ﻟﻌﺒﺎﺩ ﺍﷲ
ﻗﺎﻝ ﺣﻠﻴﻼﻥ ﺍﳌﻐﻨﻲ :ﺩﺧﻠﺖ ﺩﺍﺭ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﻓﺈﺫﺍ ﺃﻧﺎ ﲜﺎﺭﻳﺔٍ ﲬﺎﺳﻴﺔٍ ،ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ ،ﻋﻠﻰ ﻳﺪﻫﺎ
ﺳﻄﺮﺍﻥ ﻣﻜﺘﻮﺑﺎﻥ ﺑﺎﻟﻐﺎﻟﻴﺔ ،ﻓﻘﺮﺃﻤﺎ ﻓﺈﺫﺍ ﳘﺎ ﳑﺎ ﻋﻤﻞ ﰲ ﻃﺮﺍﻥ ﺍﷲ ،ﻓﺘﻨﺔ ﻟﻌﺒﺎﺩ ﺍﷲ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﲰﻌﺖ ﳛﲕ
ﺑﻦ ﺳﻔﻴﺎﻥ ﻳﻘﻮﻝ :ﺭﺃﻳﺖ ﲟﺼﺮ ﺟﺎﺭﻳﺔﹰ ﺑﻴﻌﺖ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭٍ ،ﻓﻤﺎ ﺭﺃﻳﺖ ﻭﺟﻬﺎﹰ ﻗﻂ ﺃﺣﺴﻦ ﻣﻦ ﻭﺟﻬﻬﺎ ﺻﻠﹼﻰ ﺍﷲ
ﻋﻠﻴﻬﺎ .ﻗﺎﻝ :ﻓﻘﻠﺖ ﻟﻪ ﻳﺎ ﺃﺑﺎ ﺯﻛﺮﻳﺎ ،ﻣﺜﻠﻚ ﻳﻘﻮﻝ ﻫﺬﺍ ﻣﻊ ﻭﺭﻋﻚ ﻭﻓﻘﻬﻚ؟ ﻓﻘﺎﻝ :ﻭﻣﺎ ﺗﻨﻜﺮ ﻋﻠﻲ ﻣﻦ ﺫﻟﻚ؟
ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﻛﻞﹼ ﻣﻠﻴﺢٍ :ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﺍﻟﺼﻼﺓ ﺭﲪﺔ.
ﻏﺩﺭﺕ ﺒﺯﻭﺠﻬﺎ ﻭﺨﺎﻨﺘﻪ
ﻗﺎﻝ :ﺧﺮﺝ ﺷﺎﻣﺔ ﺑﻦ ﻟﺆﻱ ﺑﻦ ﻏﺎﻟﺐ ﻣﻦ ﻣﻜﹼﺔ ﺣﺘﻰ ﻧﺰﻝ ﺑﻌﻤﺎﻥ ﻋﻠﻰ ﺭﺟﻞٍ ﻣﻦ ﺍﻷﺯﺩ.
ﻭﻛﺎﻥ ﺷﺎﻣﺔ ﺑﻦ ﻟﺆﻱ ﻣﻦ ﺃﲨﻞ ﺧﻠﻖ ﺍﷲ ،ﻓﻘﺮﺍﻩ ﻭﺑﺎﺕ ﻋﻨﺪﻩ .ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻗﻌﺪ ﻳﺴﱳ ﻓﻨﻈﺮﺕ ﺇﻟﻴﻪ ﺯﻭﺟﺔ
ﺍﻷﺯﺩﻱ ﻓﺄﻋﺠﺒﻬﺎ ،ﻓﻠﻤﺎ ﺭﻣﻰ ،ﻣﻀﺖ ﺇﱃ ﺳﻮﺍﻛﻪ ﻓﺄﺧﺬﺎ ﻓﻤﺼﺘﻬﺎ ،ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺯﻭﺟﻬﺎ ،ﻓﺤﻠﺐ ﻧﺎﻗﺔﹰ ﻭﺟﻌﻞ
ﰲ ﺍﻟﻠﱭ ﲰﺎﹰ ﻭﻗﺪﻣﻪ ﺇﱃ ﺷﺎﻣﺔ ،ﻓﻐﻤﺰﺗﻪ ﺍﳌﺮﺃﺓ ،ﻓﺄﺭﺍﻕ ﺍﻟﻠﱭ ﻭﺧﺮﺝ ﻳﺴﲑ .ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﰲ ﻣﻮﺿﻊٍ ﻳﻘﺎﻝ ﻟﻪ ﺧﺮﻕ
ﺍﳉﹼﻤﻴﻠﺔ ﺃﻫﻮﺕ ﻧﺎﻗﺘﻪ ﰲ ﻋﺮﻓﺠﺔ؟ ﻓﺎﻧﺘﺸﻠﻬﺎ ﻭﻓﻴﻬﺎ ﺃﻓﻌﻰ ﻓﻨﻬﺸﺖ ﻣﺸﻔﺮﻳﻬﺎ ﻓﺤﻜﺘﻬﺎ ﻋﻠﻰ ﺳﺎﻕ ﺷﺎﻣﺔ ﻓﻤﺎﺕ.
ﻓﻘﺎﻟﺖ ﺍﻷﺯﺩ:
ﲨﻠﺔ ﳌﹼﺎ ﺃﻧﺒﺖ ﻣﻨﻬﺎ ﻗﺮﻳﻨﻬﺎ ﺇﺫﺍ ﻧﺎﻗﱵ ﺣﻠﹼﺖ ﺑﻠﻴﻞٍ ﻓﻔﺎﺭﻗﺖ
ﻭﺇﻳﺎﻙ ﳔﻔﻲ ﻋﱪﺓﹰ ﺳﺘﺮﻳﻨﻬﺎ ﻓﻘﻠﺖ ﳍﺎ ﺣﺜﹼﻲ ﻗﻠﻴﻼﹰ ﻓﺈﻧﲏ
ﻭﺷﺮ ﻣﺼﺎﰲ ﺧﻠﹼﺔٍ ﻣﻦ ﳜﻮﺎ ﻏﺪﺭﺕ ﺑﻨﺎ ﺑﻌﺪ ﺍﻟﺼﻔﺎﺀ ﻭﺧﻨﺘﻨﺎ
ﺍﻟﺼﺒﺎ ﺘﺒﻠﺴﻡ ﻗﻠﺏ ﺍﻟﻤﺤﺯﻭﻥ
ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﲰﺦ ﺗﺰﻭﺝ ﺭﺟﻞﹲ ﻣﻦ ﺎﻣﺔ ﺍﻣﺮﺃﺓﹰ ﻣﻦ ﳒﺪٍ ﻓﻠﻤﺎ ﻧﻘﻠﻬﺎ ﺇﻟﻴﻪ ،ﻗﺎﻟﺖ ﻟﻪ :ﻣﺎ ﻓﻌﻠﺖ ﺭﻳﺢ ﻣﻦ
ﳒﺪ ﻛﺎﻧﺖ ﺗﺄﺗﻴﻨﺎ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﺼﺒﺎ ﻣﺎ ﺭﺃﻳﺘﻬﺎ ﻫﻬﻨﺎ؟ ﻓﻘﺎﻝ :ﳛﺠﺰﻫﺎ ﻋﻨﺎ ﻫﺬﺍﻥ ﺍﳉﹼﺒﻼﻥ .ﻓﺄﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﻧﺴﻴﻢ ﺍﻟﺼﺒﺎ ﳜﻠﺺ ﺇﱄﹼ ﻧﺴﻴﻤﻬﺎ ﺃﻳﺎ ﺟﺒﻠﻲ ﻧﻌﻤﺎﻥ ﺑﺎﷲ ﺧﻠﹼﻴﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 9
ﻋﻠﻰ ﻗﻠﺐ ﳏﺰﻭﻥٍ ﲡﻠﹼﺖ ﳘﻮﻣﻬﺎ ﻓﺈ ﹼﻥ ﺍﻟﺼﺒﺎ ﺭﻳﺢ ﺇﺫﺍ ﻣﺎ ﺗﻨﻔﹼﺴﺖ
ﻋﻠﻰ ﻛﺒﺪٍ ﱂ ﻳﺒﻖ ﺇﻻ ﺻﻤﻴﻤﻬﺎ ﺃﺟﺪ ﺑﺮﺩﻫﺎ ﺃﻭ ﻳﺸﻒ ﻣﻨﻲ ﺣﺮﺍﺭﺓﹰ
ﻓﺭﻗﻬﻤﺎ ﺍﻟﻔﻘﺭ ﻭﺠﻤﻌﻬﻤﺎ ﻤﻌﺎﻭﻴﺔ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺣﺪﺛﲏ ﺃﰊ ،ﻗﺎﻝ :ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺑﺎﳌﺪﻳﻨﺔ ﺭﺟﻞﹲ ﻣﻦ ﻗﺮﻳﺶ ﻛﺎﻧﺖ ﻟﻪ ﺍﻣﺮﺃﺓ ﺗﻌﺠﺒﻪ ﻭﻳﻌﺠﺒﻬﺎ ،ﻭﻛﺎﻧﺖ
ﲢﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ،ﻭﻛﻞﹼ ﺫﻟﻚ ﳛﺘﻤﻠﻪ ﻟﺸﺪﺓ ﳏﺒﺘﻪ ﺇﻳﺎﻫﺎ ﻓﻠﻤﺎ ﺳﺎﺀﺕ ﺣﺎﻟﻪ ﻭﻛﺜﺮ ﺩﻳﻨﻪ ﻗﺎﻝ:
ﺷﻜﻰ ﺍﻟﻔﻘﺮ ﺃﻭ ﻻﻡ ﺍﻟﺼﺪﻳﻖ ﻓﺄﻛﺜﺮﺍ ﺇﺫﺍ ﺍﳌﺮﺀ ﱂ ﻳﻄﻠﺐ ﻣﻌﺎﺷﺎﹰ ﻟﻨﻔﺴﻪ
ﻗﻠﻮﺏ ﺫﻭﻱ ﺍﻟﻘﺮﰉ ﻟﻪ ﺃﻥ ﺗﻨﻜﹼﺮﺍ ﻭﺻﺎﺭ ﻋﻠﻰ ﺍﻷﺩﻧﲔ ﻛﻼ ﻭﺃﻭﺷﻜﺖ
ﺗﻌﺶ ﺫﺍ ﻳﺴﺎﺭٍ ﺃﻭ ﲤﻮﺕ ﻓﺘﻌﺬﺭﺍ ﻓﺴﺮ ﰲ ﺑﻼﺩ ﺍﷲ ﻭﺍﻟﺘﻤﺲ ﺍﻟﻐﲎ
ﻭﻛﻴﻒ ﻳﻨﺎﻡ ﺍﻟﻠﻴﻞ ﻣﻦ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ﻭﻻ ﺗﺮﺽ ﻣﻦ ﻋﻴﺶٍ ﺑﺪﻭﻥٍ ﻭﻻ ﺗﻨﻢ
ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻﹼ ﻣﻦ ﺃﺟﺪ ﻭﴰﹼﺮﺍ ﻭﻣﺎ ﻃﺎﻟﺐ ﺍﳊﺎﺟﺎﺕ ﻣﻦ ﺣﻴﺚ ﻳﺒﺘﻐﻲ
ﻓﻠﹼﻤﺎ ﺃﺻﺒﺢ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻧﺎ ،ﻭﺍﷲ ﺃﺣﺒﻚ ،ﻭﻻ ﺻﱪ ﱄ ﻋﻠﻰ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺿﻴﻖ ﺍﻟﻌﻴﺶ ،ﻓﺠ ﻬﺰﻳﲏ.
ﻓﺠﻬﺰﺗﻪ ،ﻓﺨﺮﺝ ﺣﺘﻰ ﻗﺪﻡ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻓﻘﺎﻡ ﺑﲔ ﺍﻟﺼﻔﹼﲔ ،ﻓﺄﺧﱪﻩ ﲝﺎﻟﻪ ،ﻭﺃﻧﺸﺪﻩ ﺍﻟﺸﻌﺮ .ﻓﺮﻕ
ﻟﻪ ،ﻭﺃﻣﺮ ﻟﻪ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭٍ ﻭﻗﺎﻝ ﻟﻪ :ﻟﻘﺪ ﺩﻟﹼﲏ ﺣﺎﻟﻚ ﻋﻠﻰ ﳏﺒﺘﻚ ﻷﻫﻠﻚ ﻭﻛﺮﺍﻫﻴﺘﻚ ﻟﻔﺮﺍﻗﻬﻢ ﻓﺨﺬ ﻭﺍﻧﺼﺮﻑ
ﺇﻟﻴﻬﻢ ﻓﺄﺧﺬﻫﺎ ﻭﺍﻧﺼﺮﻑ ﺭﺍﺟﻌﺎﹰ.
ﺃﻻ ﺃﻴﻬﺎ ﺍﻟﻐﻴﺭﺍﻥ
ﻭﺃﻧﺸﺪ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﳉﻤﻴﻞ ﺑﻦ ﻣﻌﻤﺮ:
ﺣﺪﻭ ﺩ ﻟﻘﺪ ﺣﻠﹼﺖ ﻋﻠﻲ ﺣﺪﻭﺩ ﺐ ﺍﳊﺒﻴﺐ ﺣﺒﻴﺒﻪ
ﻟﺌﻦ ﻛﺎﻥ ﰲ ﺣ
ﺑﺴﺨﻄﻚ ﻳﻨﻤﻮ ﺣﺒﻬﺎ ﻭﻳﺰﻳﺪ ﺃﻻ ﺃﻳﻬﺎ ﺍﻟﻐﲑﺍﻥ ﰊ ﺃﻥ ﺃﺣﺒﻬﺎ
ﳍﺎ ﰲ ﻓﺆﺍﺩﻱ ﺍﻟﻮﺟﺪ ﻭﻫﻮ ﺟﺪﻳﺪ ﻓﻠﻮ ﻣﺖ ﻛﺎﻥ ﺍﳌﻮﺕ ﳜﻠﻒ ﻟﻠﻬﻮﻯ
ﺑﺜﻴﻨﺔ ﺃﻧﻲ ﺑﻌﻀﻬﻦ ﺃﺭﻳﺪ ﻭﲢﺴﺐ ﻧﺴﻮﺍﻥﹲ ﺇﺫﺍ ﺟﺌﺖ ﺯﺍﺋﺮﺍﹰ
ﻭﲣﱪﻧﺎ ﻫﺘﻒ ﺍﻟﻌﺸﻲ ﺑﺮﻭﺩ ﻓﺘﺨﱪﻛﻢ ﻋﻨﺎ ﺟﻨﻮﺏ ﻣﻀﻠﹼ ﺔﹲ
ﺇﻟﻴﻜﻢ ﺑﺄﺧﺮﻯ ﻣﺜﻠﻬﺎ ﻓﻴﻌﻮﺩ ﺇﺫﺍ ﺑﻠﻐﺘﻜﻢ ﺣﺎﺟﺔﹲ ﺭﺟﻌﺖ ﻟﻨﺎ
ﻴﺎ ﺤﺒﺫﺍ ﺃﻡ ﺍﻟﻭﻟﻴﺩ
ﻭﺃﻧﺸﺪ ﺃﻳﻀﺎﹰ ﳉﻤﻴﻞ ﺑﻦ ﻣﻌﻤﺮ ﺍﻟﻌﺬﺭﻱ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 10
ﻋﻠﻰ ﻋﺠﻞ ﻭﺍﻟﻨﺎﻋﺠﺎﺕ ﻭﻗﻮﻑ ﲤﺘﻌﺖ ﻣﻨﻜﻢ ﻳﺎ ﺑﺜﲔ ﺑﻨﻈﺮﺓٍ
ﻟﻨﺎ ﻭﳍﺎ ﺑﺎﳌﻨﺤﲎ ﻭﻣﺼﻴﻒ ﻓﻴﺎ ﺣﺒﺬﺍ ﺃ ﻡ ﺍﻟﻮﻟﻴﺪ ﻭﻣﺮﺑﻊ
ﻭﺑﻄﻦ ﻛﻄﻲ ﺍﻟﺴﺎﺑﺮﻱ ﻟﻄﻴﻒ ﺑﺜﻨﺘﺎﻥ ﻳﺴﺘﺮﻥ ﺍﻟﻮﺷﺎﺡ ﻋﻠﻴﻬﻤﺎ
ﺃﺘﺼﺭﻡ ﺤﺒﻠﻲ ﻴﺎ ﺠﻤﻴﻝ؟
ﻭﺃﻧﺸﺪﺍﻩ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺃﻳﻀﺎﹰ:
ﳎﺎﻝ ﺍﻟﻘﺬﻯ ﻣﻨﻬﺎ ﺑﺜﻴﻨﺔ ﺑﺎﻟﻜﺤﻞ ﺑﺜﻴﻨﺔ ﻗﺎﻟﺖ ﻳﺎ ﲨﻴﻞ ﻭﺳﻮﺩﺕ
ﺇﻟﻴﻚ ﺍﳍﻮﻯ ﻗﻴﺪ ﺍﳉﻨﻴﺒﺔ ﺑﺎﳊﺒﻞ ﺃﺗﺼﺮﻡ ﺣﺒﻠﻲ ﻳﺎ ﲨﻴﻞ ﻭﻗﺎﺩﱐ
ﻣﺎ ﻣﺲ ﺭﺃﺱ ﻣﻦ ﺩﻫﺎﻥٍ ﻭﻻ ﻏﺴﻞ ﻭﻗﺎﻟﺖ ﻟﻘﻴﻨﺎ ﻣﺎ ﻟﻘﻴﺖ ﻣﻦ ﺍﳍﻮﻯ
ﺃﻨﺕ ﻁﺎﻟﻕ
ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﻐﲑﺓ ﻛﺎﻧﺖ ﺯﻳﻨﺐ ﺑﻨﺖ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﰊ ﻋﻘﻴﻞ ﺃﺧﺖ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻷﺑﻴﻪ
ﻭﺃﻣﻬﺎ ﺍﻟﻔﺎﺭﻋﺔ ﺑﻨﺖ ﳘﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﺑﻦ ﻣﺴﻌﻮﺩٍ ﺍﻟﺜﹼﻘﻔﻲ ﻋﻨﺪ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻓﺮﺁﻫﺎ ﻳﻮﻣﺎﹰ ﺗﺘﺨﻠﹼﻞ ﺑﻜﺮﺓﹰ ﻓﻘﺎﻝ ﳍﺎ
ﺃﻧﺖ ﻃﺎﻟﻖ ﻭﺍﷲ ﻟﺌﻦ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﻏﺬﺍﺀٍ ﻟﻘﺪ ﺟﺸﻌﺖ ﻭﻤﺖ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﺸﺎﺀٍ ﻟﻘﺪ ﺃﻧﺘﻨﺖ ﻭﻗﺬﺭﺕ،
ﻓﻘﺎﻟﺖ ﻗﺒﺢ ﺍﷲ ﺍﻟﺬﻭﺍﻕ ﻭﺍﳌﻄﻼﻕ ﻭﻻ ﻳﺒﻌﺪ ﺍﷲ ،ﻭﺍﷲ ﻣﺎ ﻫﻮ ﺍﻟﺬﻱ ﻇﻨﻨﺖ ،ﻭﻟﻜﻨﻪ ﺍﺳﺘﻤﺴﻚ ﺑﲔ ﺃﺳﻨﺎﱐ
ﺷﻈﻴﺔ ﻣﻦ ﺍﻟﺴﻮﺍﻙ.
ﻭﻛﺎﻥ ﺳﺒﺐ ﻗﻮﻝ ﺍﻟﻨﻤﲑﻱ ﻓﻴﻬﺎ :ﺇﻥﹼ ﺃﺑﺎﻫﺎ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﻜﻢ ﻣﺮﺽ ،ﻭﻛﺎﻥ ﻳﺰﻳﺪ ﻣﻌﺎﻭﻳﺔ ﻗﺪ ﻭﻻﹼﻩ ﺻﺪﻗﺎﺕ
ﺍﻟﻄﹼﺎﺋﻒ ﻭﺃﺭﺽ ﺍﻟﺸﺮﺍﺓ ،ﻓﻨﺬﺭﺕ ﺇﻥ ﺍﷲ ﻋﺎﻓﺎﻩ ﺃﻥ ﲤﺸﻲ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﻣﻌﺘﻤﺮﺓﹰ ﻣﻦ ﺍﻟﻄﹼﺎﺋﻒ ،ﻭﺑﲔ ﺍﻟﻄﹼﺎﺋﻒ ﻭﻣﻜﹼﺔ
ﻳﻮﻣﺎﻥ ﻭﻟﻴﻠﺘﺎﻥ ،ﻓﻤﺸﺖ ﺫﻟﻚ ﰲ ﺍﺛﻨﲔ ﻭﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ،ﻭﻛﺎﻧﺖ ﲨﻴﻠﺔﹰ ﻭﺳﻴﻤﺔﹰ ﻓﻠﻘﻴﻬﺎ ﺍﻟﻨﻤﲑﻱ ،ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳕﲑٍ ﺍﻟﺜﹼﻘﻔﻲ ،ﺑﺒﻄﻦ ﻧﻌﻤﺎﻥ ﻓﻘﺎﻝ:
ﺑﻪ ﺯﻳﻨﺐ ﰲ ﻧﺴﻮﺓٍ ﻋﻄﺮﺍﺕ ﺗﻀﻮﻉ ﻣﺴﻜﺎﹰ ﺑﻄﻦ ﻧﻌﻤﺎﻥ ﺇﺫ ﻣﺸﺖ
ﻭﺃﻗﺒﻠﻦ ﻻ ﺷﻌﺜﺎﹰ ﻭﻻ ﻏﱪﺍﺕ ﺎﺩﻳﻦ ﻣﺎ ﺑﲔ ﺍﶈﺼﺐ ﻣﻦ ﻣﲎ
ﻳﻠﺒﲔ ﻟﻠﺮﲪﻦ ﻣﺆﲡﺮﺍﺕ ﻣﺮﺭﻥ ﺑﻔ ﺦ ﺭﺍﺋﺤﺎﺕٍ ﻋﺸﻴ ﺔﹰ
ﺗﻄﻠﹼﻊ ﺭﻳﺎﻩ ﻣﻦ ﺍﻟﻔﺘﺮﺍﺕ ﳍﺎ ﺃﺭﺝ ﺑﺎﻟﻌﻨﱪ ﺍﻟﻮﺭﺩ ﻓﺎﻏﻢ
ﻭﳝﺸﲔ ﺷﻄﺮ ﺍﻟﻠﻴﻞ ﻣﻌﺘﻤﺮﺍﺕ ﳜﺒﺌﻦ ﺃﻃﺮﺍﻑ ﺍﻟﺒﻨﺎﻥ ﻣﻦ ﺍﻟﺘﻘﻰ
ﻭﺃﺑﺪﺕ ﺑﻨﺎﻥ ﺍﻟﻜﻒ ﻟﻠﺠﻤﺮﺍﺕ ﻭﻟﻴﺴﺖ ﻛﺄﺧﺮﻯ ﺃﻭﺳﻌﺖ ﺟﻨﺐ ﺩﺭﻋﻬﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 11
ﺑﺮﺅﻳﺘﻬﺎ ﻣﻦ ﺭﺍﺡ ﻣﻦ ﻋﺮﻓﺎﺕ ﻭﻣﺎﻟﺖ ﺗﺮﺍﺀﻯ ﻣﻦ ﺑﻌﻴﺪٍ ﻓﺄﻓﺘﻨﺖ
ﺑﻠﻴﺖ ﺑﻄﺮﻑٍ ﻓﺎﺗﻚ ﺍﻟﻠﹼﺤﻈﺎﺕ ﺗﻘﺴﻤﻦ ﻟﺒﻲ ﻳﻮﻡ ﻧﻌﻤﺎﻥ ﺇﻧﲏ
ﻭﻳﻘﻄﻌﻦ ﺩﻭﺭ ﺍﻟﻠﻬﻮ ﺑﺎﳊﺠﺮﺍﺕ ﻳﻈﺎﻫﺮﻥ ﺃﺳﺘﺎﺭﺍﹰ ﻭﺩﻭﺭﺍﹰ ﻛﺜﲑﺓﹰ
ﻭﻛ ﻦ ﻣﻦ ﺃﻥ ﺗﻠﻘﻴﻨﻪ ﺣﺬﺭﺍﺕ ﻭﳌﹼﺎ ﺭﺃﺕ ﺭﻛﺐ ﺍﻟﻨﻤﲑﻱ ﺃﻋﺮﺿﺖ
ﺃﻭﺍﻧﺲ ﻣﻞﺀ ﺍﻟﻌﲔ ﻛﺎﻟﻈﹼﺒﻴﺎﺕ ﺩﻋﺖ ﻧﺴﻮﺓﹰ ﺷ ﻢ ﺍﻟﻌﺮﺍﻧﲔ ﻛﺎﻟﺪﻣﺎ
ﺑﻄﻮﻧ ﺎﹰ ﻟﻄﺎﻑ ﺍﻟﻄﹼﻲ ﻣﻀﻄﻤﺮﺍﺕ ﻓﺄﺑﺪﻳﻦ ﳌﹼﺎ ﻗﻤﻦ ﳛﺠﱭ ﺯﻳﻨﺒﺎ
ﻳﻨﺎﻉ ﻏﺼﻮﻥ ﺍﻟﻮﺭﺩ ﻣﻬﺘﺼﺮﺍﺕ ﻗﻠﺖ :ﻳﻌﺎﻓﲑ ﺍﻟﻈﹼﺒﺎﺀ ﺗﻨﺎﻭﻟﺖ
ﺧﺮﺟﻦ ﻣﻦ ﺍﻟﺘﻌﻤﲑ ﻣﻌﺘﻤﺮﺍﺕ ﻓﻠﻢ ﺗﺮﻋﻴﲏ ﻣﺜﻞ ﺭﻛﺐٍ ﺭﺃﻳﺘﻪ
ﺗﻘﻄﹼﻊ ﻧﻔﺴﻲ ﺇﺛﺮﻫﺎ ﺣﺴﺮﺍﺕ ﻭﻛﺪﺕ ﺍﺷﺘﻴﺎﻗﺎﹰ ﳓﻮﻫﺎ ﻭﺻﺒﺎﺑ ﺔﹰ
ﻣﻦ ﺍﳊﺐ ﺇﻥﹼ ﺍﳊﺐ ﺫﻭ ﻏﻤﺮﺍﺕ ﻭﻏﺎﺩﺭﺕ ﻣﻦ ﻭﺟﺪﻱ ﺑﺰﻳﻨﺐ ﻏﻤﺮﺓﹰ
ﻋﻠﻰ ﻟﻮﻋﺔ ﺍﻷﺷﻮﺍﻕ ﻭﺍﻟ ﺰﻓﺮﺍﺕ ﻭﻇﻞ ﺻﺤﺎﰊ ﻳﻈﻬﺮﻭﻥ ﻣﻼﻣﱵ
ﺑﻠﻠﺖ ﺭﺩﺍﺀ ﺍﻟﻌﺼﺐ ﺑﺎﻟﻌﱪﺍﺕ ﻓﺮﺍﺟﻌﺖ ﻧﻔﺴﻲ ﻭﺍﳊﻔﻴﻈﺔ ﺇﻧﻤﺎ
ﻟﺬﻱ ﻋﱪﺓٍ ﻟﻮ ﻛﻦ ﻣﻌﺘﱪﺍﺕ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﻋﺼﻴﺎﱐ ﺍﻟﻨﻔﺲ ﺯﺍﺟ ﺮ
ﺯﻴﻨﺏ ﺴﺒﺏ ﻨﻔﻲ ﺍﻟﻨﹼﻤﻴﺭﻱ ﻭﻋﺫﺍﺒﻪ
ﻗﺎﻝ ﻣﺴﻠﻢ ﺑﻦ ﺟﻨﺪﺏ ﺍﳍﻼﱄ ﻛﻨﺖ ﻣﻊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻨﻌﻤﺎﻥ ﻭﻏﻼﻡ ﻳﻨﺸﺪ ﺧﻠﻔﻪ ،ﻭﻫﻮ ﻳﺸﺘﻤﻪ ﺃﻗﺒﺢ
ﺍﻟﺸﺘﻢ .ﻓﻘﻠﺖ ﻟﻪ :ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﺎﻝ :ﺩﻋﻪ ﻓﺈﱐ ﺗﺸﺒﺒﺖ ﺑﺄﺧﺖ ﻫﺬﺍ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ .ﻓﻠﻤﺎ ﻗﺘﻞ ﺍﳊﺠﺎﺝ ﻋﺒﺪ
ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ،ﻓﺘﺄﺧﺮ ﳏﻤﺪ ﺣﺘﻰ ﻗﺎﻡ ﰲ ﺁﺧﺮ ﺍﻟﻨﺎﺱ ﻭﱂ ﳚﺪ ﻣﻦ ﺍﳊﻀﻮﺭ ﺑﺪﺍﹰ .ﻓﻠﻤﺎ ﺩﻧﺎ
ﻣﻨﻪ ﻗﺎﻝ :ﺃﳏﻤﺪ؟ ﻗﺎﻝ ﻧﻌﻢ :ﻗﺎﻝ :ﺃﻧﺸﺪﱐ ﻣﺎ ﻗﻠﺖ .ﻓﺄﻧﺸﺪﺗﻪ ﻗﺼﻴﺪﰐ ﻫﺬﻩ ﻓﻘﺎﻝ :ﻟﻮﻻ ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﺋﻞﹲ ﻟﻀﺮﺑﺖ
ﻋﻨﻘﻚ ،ﺃﻧﺞ ﻻ ﳒﻮﺕ ﻭﻻ ﺗﻌﺪ ﻓﻘﺎﻝ :ﻻ ﺗﻌﺮﺿﺖ ﻻﺳﻢ ﺯﻳﻨﺐ ﻣﺎ ﺑﻘﻴﺖ.
ﻗﺎﻝ :ﻭﳌﺎ ﺧﺎﻑ ﺍﻟﻨﻤﲑﻱ ﻣﻦ ﺍﳊﺠﺎﺝ ﻋﺎﺫ ﺑﺄﺑﻴﻪ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﻜﻢ .ﻓﻠﻤﺎ ﺃﺭﺳﻞ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳊﺠﺎﺝ ﻟﻘﺘﺎﻝ ﺍﺑﻦ
ﺍﻟﺰﺑﲑ ،ﻗﺎﻡ ﺇﻟﻴﻪ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﻜﻢ ﻭﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥﹼ ﻓﱴ ﻣﻨﺎ ﺫﻛﺮ ﺯﻳﻨﺐ ﲟﺎ ﻳﺬﻛﺮ ﺑﻪ ﺍﻟﻌﺮﰊ ﺍﺑﻨﺔ
ﻋﻤﻪ ،ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥﹼ ﻫﺬﺍ ﱂ ﻳﺰﻝ ﻳﺘﻘﻠﹼﺐ ﻋﻠﻴﻪ .ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ :ﺃﻟﻴﺲ ﺍﻟﻨﻤﲑﻱ؟ ﻗﺎﻝ :ﺑﻠﻰ ،ﻗﺪ ﲰﻌﺖ ﺷﻌﺮﻩ
ﻓﻤﺎ ﲰﻌﺖ ﻣﻜﺮﻭﻫﺎﹰ ﰒﹼ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﳊﺠﺎﺝ ﻭﻗﺎﻝ :ﻻ ﺗﻌﺮﺽ ﻟﻪ.
ﻭﻳﻘﺎﻝ ﺇﻥﹼ ﻋﺒﺪ ﺍﳌﻠﻚ ﳌﹼﺎ ﺑﻠﻐﻪ ﺷﻌﺮ ﺍﻟﻨﻤﲑﻱ ﻛﺘﺐ ﺇﱃ ﺍﳊﺠﺎﺝ :ﻗﺪ ﺑﻠﻐﲏ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﻤﲑﻱ ،ﻓﻼ ﺗﺪﻧﻪ
ﻓﺘﻘﻄﻌﻪ ،ﻭﻻ ﺗﻘﺼﻪ ﻓﺘﻐﺮﻩ .ﻭﻟﻜﻦ ﺃﳘﻠﻪ ﻭﺍﻟﻪ ﻋﻨﻪ .ﻓﻠﻢ ﻳﻬﺠﻪ ﺍﳊﺠﺎﺝ ﻭﻣﻦ ﻗﻮﻟﻪ ﻓﻴﻬﺎ:
ﻭﻣﺼﻴﻔﻬﺎ ﺑﺎﻟﻄﹼﺎﺋﻒ ﺗﺸﺘﻮ ﲟﻜﹼﺔ ﻧﻌﻤﺔ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 12
ﻭﺑﺰﻳﻨﺐ ﻣﻦ ﻭﺍﻗﻒ ﺃﻛﺮﻡ ﺑﺘﻠﻚ ﻣﻮﺍﻗﻔﺎ
ﻭﻣﻦ ﺷﻌﺮﻩ ﻓﻴﻬﺎ ﺃﻳﻀﺎﹰ:
ﲟﻜﹼﺔ ﻣﻜﺤﻮﻻﹰ ﺃﺳﻴﻼﹰ ﻣﺪﺍﻣﻌﻪ ﻭﻣﺎ ﺃﻧﺲ ﻣﻦ ﺷﻲﺀٍ ،ﻓﻼ ﺃﻧﺲ ﺷﺎﺩﻳﺎ
ﺃﻭ ﺍﻟﺰﻋﻔﺮﺍﻥ ﺧﺎﻟﻂ ﺍﳌﺴﻚ ﺃﺩﺭﻋﻪ ﺗﺸﺮﺑﻪ ﻟﻮﻥ ﺍﻟﺰﺭﺍﰲ ﰲ ﺑﻴﺎﺿﻪ
ﺘﺭﻙ ﺯﻭﺠﺘﻪ ﻭﺘﻌﻠﹼﻕ ﺒﺄﺭﻭﻯ ﻭﻗﺴﻁﺎ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﺣﻜﻰ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﻣﻮﱃ ﺑﲏ ﺃﻣﻴﺔ ﻗﺎﻝ :ﺧﺮﺟﺖ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﻠﻤﺎ ﻛﻨﺖ ﺑﺎﻟﺴﻤﻬﺎﺓ
ﻭﺩﻧﺎ ﺍﻟﻠﻴﻞ ﺭﻓﻊ ﱄ ﻗﺼﺮ ﻓﺄﻫﻮﻳﺖ ﺇﻟﻴﻪ،ﻓﺈﺫﺍ ﺃﻧﺎ ﺑﺎﻣﺮﺃﺓٍ ﱂ ﺃﺭ ﻗﻂ ﻣﺜﻠﻬﺎ ﺣﺴﻨﺎﹰ ﻭﲨﺎﻻﹰ .ﻓﺴﻠﹼﻤﺖ ،ﻓﺮﺩﺕ ﻋﻠﻲ
ﺍﻟﺴﻼﻡ ،ﻗﺎﻟﺖ :ﳑﻦ ﺃﻧﺖ؟ ﻗﻠﺖ :ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ .ﻗﺎﻟﺖ :ﻣﺮﺣﺒﺎﹰ ﺑﻚ ،ﺃﻧﺰﻝ ،ﻓﺄﻧﺎ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﺃﻫﻠﻚ .ﻓﺄﻧﺰﻟﺘﲏ
ﺃﺣﺴﻦ ﻣﱰﻝٍ ﻭﺑﺖ ﺃﺣﺴﻦ ﻣﺒﻴﺖٍ.
ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﻗﺎﻟﺖ :ﺇﻥﹼ ﱄ ﺇﻟﻴﻚ ﺣﺎﺟﺔ .ﻗﻠﺖ ﻣﺎ ﻫﻲ؟ ﻓﺄﺷﺎﺭﺕ ﺇﱃ ﺩﻳﺮٍ ،ﻭﻗﺎﻟﺖ :ﺇﻥﹼ ﰲ ﺫﻟﻚ ﺍﻟﺪﻳﺮ ﺍﺑﻦ
ﻋﻤﻲ ،ﻭﻫﻮ ﺯﻭﺟﻲ ،ﻭﻗﺪ ﻏﻠﺒﺖ ﻋﻠﻴﻪ ﻧﺼﺮﺍﻧﻴﺔﹲ ﰲ ﺫﻟﻚ ﺍﻟﺪﻳﺮ ،ﻓﺘﻤﻀﻲ ﺇﻟﻴﻪ ﻭﺗﻌﻈﻪ .ﻓﺨﺮﺟﺖ ﺣﺘﻰ ﺍﻧﺘﻬﻴﺖ
ﺇﱃ ﺍﻟﺪﻳﺮ ،ﻓﺈﺫﺍ ﺑﺮﺟﻞٍ ﰲ ﻓﻨﺎﺋﻪ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺃﲨﻠﻬﻢ .ﻓﺴﻠﹼﻤﺖ ﻋﻠﻴﻪ ،ﻓﺮﺩ ﻭﺳﺄﻝ .ﻓﺄﺧﱪﺗﻪ ﻣﻦ ﺃﻧﺎ،
ﻭﺃﻳﻦ ﺑﺖ ،ﻭﻣﺎ ﻗﺎﻟﺖ ﺍﳌﺮﺃﺓ .ﻓﻘﺎﻝ :ﺻﺪﻗﺖ ،ﺃﻧﺎ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻠﻚ ﻣﻦ ﺃﻫﻞ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳊﻜﻢ .ﰒﹼ ﺻﺎﺡ :ﻳﺎ
ﻗﺴﻄﺎ .ﻓﺨﺮﺟﺖ ﺇﻟﻴﻪ ﻧﺼﺮﺍﻧﻴﺔﹲ ﻋﻠﻴﻬﺎ ﺛﻴﺎﺏ ﺣﱪﺍﺕ ﻭﺯﻧﺎﻧﲑ ﻣﺎ ﺭﺃﻳﺖ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ ﺃﺣﺴﻦ ﻣﻨﻬﺎ .ﻓﻘﺎﻝ:
ﻫﺬﻩ ﻗﺴﻄﺎ ،ﻭﺗﻠﻚ ﺃﺭﻭﻯ ،ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻗﻮﻝ:
ﻛﺬﺍﻙ ﻟﻌﻤﺮﻱ ﻳﺬﻫﺐ ﺍﳊﺐ ﺑﺎﳊﺐ ﻭﺑﺪﻟﺖ ﻗﺴﻄﺎ ﺑﻌﺪ ﺃﺭﻭﻯ ﻭﺣﺒﻬﺎ
ﻛﺒﺪﺭ ﺍﻟﺪﺟﻰ ﺃﻭﰱ ﻋﻠﻰ ﻏﺼﻦٍ ﺭﻃﺐ ﻭﻣﺎ ﻫﻲ ﺃﻣﺎ ﺫﻛﺮﻫﺎ ﺑﻨﺒﻄﻴ ﺔٍ
ﺸﺎﻁﺭﺘﻪ ﻤﺎﻟﻬﺎ ﻭﻟﻡ ﺘﺩﻋﻪ ﻟﻠﺴﻔﺭ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺎﻝ ﻛﺎﻧﺖ ﺑﻨﺖ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻨﺪ
ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﻦ ﳏﺮﻣﻪ ﻭﻛﺎﻥ ﳜﺪﻣﻬﺎ ﻭﻛﺎﻧﺖ ﺫﺍﺕ ﻣﺎﻝٍ ،ﻭﻻ ﻣﺎﻝ ﻟﻪ .ﻭﻛﺎﻧﺖ ﺗﻀﻦ ﻋﻨﻪ،
ﻓﺨﺮﺝ ﻳﺮﻳﺪ ﺍﻟﺸﺎﻡ ﺑﻄﻠﺐ ﺍﻟﺮﺯﻕ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺒﻌﺾ ﺍﻟﻄﹼﺮﻳﻖ ﺭﺟﻊ ﻓﻤﺮ ﲜﻠﺴﺎﺋﻪ ﺑﺎﳌﺼﻠﹼﻰ ﻓﻘﺎﻟﻮﺍ :ﺯﺍﺩ ﺧﲑ .ﰒﹼ
ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻟﺖ ﻟﻪ :ﺃﲞﲑٍ ﺭﺟﻌﺖ؟ ﻓﻘﺎﻝ ﳍﺎ:
ﻉ ﺳﺮﺍﻋﺎ ،ﻭﺍﻟﻌﻴﺶ ﻮﻱ ﻫﻮﻳﺎ، ﺑﻴﻨﻤﺎ ﳓﻦ ﻣﻦ ﺑﻼﻛﺚ ﻓﺎﻟﻘﺎ
ﺧﻄﺮﺕ ﺧﻄﺮﺓﹰ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻣﻦ ﺫﻛﺮﺍﻙ ﻭﻫﻨﺎﹰ ،ﻓﻤﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻀﻴﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 13
ﻕ ﻭﻟﻠﺤﺎﺩﻳﲔ ﺣﺐ ﺍﳌﻄﻴﺎ ﻗﻠﺖ :ﻟﺒﻴﻚ ،ﺇﺫ ﺩﻋﺎﱐ ﻟﻚ ﺍﻟﺸﻮ
ﻗﺎﻟﺖ ﻟﻪ :ﻻ ﺟﺮﻡ ﻭﺍﷲ ﻷﺷﺎﻃﺮﻧﻚ ﻣﺎﱄ ﻓﺸﺎﻃﺮﺗﻪ ﺇﻳﺎﻩ ﻭﱂ ﺗﺪﻋﻪ ﻟﻠﺴﻔﺮ ﺑﻌﺪ.
ﻤﻨﺎﺯﻝ ﺍﻷﺤﺒﺔ ﺍﻟﺨﺎﻟﻴﺔ ﺘﺜﻴﺭ ﺍﻟﺸﹼﻭﻕ
ﺭﻭﻯ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﺷﻴﺦٍ ﻣﻦ ﺳﺎﻛﲏ ﺍﻟﻌﻘﻴﻖ ﻗﺎﻝ :ﺇﻧﻲ ﻟﻮﺍﻗﻒ ﺑﺎﻟﻌﻘﻴﻖ ،ﻭﻗﺪ ﺟﺎﺀ ﺍﳊﺎﺝ،
ﺇﺫ ﻃﻠﻌﺖ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺭﺍﺣﻠﺔ ﻭﺣﻮﳍﺎ ﻧﺴﻮﺓ ،ﻓﻨﻈﺮﻧﺎ ﺇﻟﻴﻬﺎ ،ﻓﺄﻋﺠﺒﺘﻨﺎ ﺣﺎﳍﺎ .ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺣﺬﺍﺀ ﻗﺼﺮ ﺳﻔﻴﺎﻥ ﺑﻦ
ﻋﺎﺻﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ،ﻋﺪﻟﺖ ﺇﻟﻴﻨﺎ ،ﻭﳓﻦ ﻧﻨﻈﺮ .ﻓﱰﻟﺖ ﻗﺼﺮﺍﹰ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺼﻮﺭ ﻓﺄﻗﺎﻣﺖ ﻓﻴﻪ
ﺳﺎﻋﺔﹰ ﰒﹼ ﺧﺮﺟﺖ ،ﻓﺮﻛﺒﺖ ﻭﻣﻀﺖ ،ﻭﺇﻥﹼ ﻋﻴﻨﻴﻬﺎ ﻟﺘﻨﻘﻄﺎﻥ ﺩﻣﻮﻋﺎﹰ .ﻓﻘﻠﺖ :ﻷﻧﻈﺮ ﻣﺎ ﺻﻨﻌﺖ ﻫﺬﻩ ﺍﳌﺮﺃﺓ؟
ﻓﺪﺧﻠﺖ ﺍﻟﻘﺼﺮ ،ﻓﺈﺫﺍ ﻛﺘﺎﺏ ﻳﻮﺍﺟﻬﲏ ﰲ ﺍﳉﹼﺪﺍﺭ ،ﻓﻘﺮﺃﺗﻪ ﻓﺈﺫﺍ ﻫﻮ:
ﻣﻨﺎﺯﻝ ﻣﻦ ﻳﻬﻮﻯ ﻣﻌﻄﻠﺔﹰ ﻗﻔﺮﺍ؟ ﺃﻟﻴﺲ ﻛﻔﻰ ﺣﺰﻧﺎﹰ ﻟﺬﻱ ﺍﻟﺸﻮﻕ ﺃﻥ ﻳﺮﻯ،
ﻳﺰﻳﺪ ﺍﺷﺘﻴﺎﻗﺎﹰ ﻛ ﻠﹼﻤﺎ ﺣﺎﻭﻝ ﺍﻟﺼﱪﺍ ﺑﻠﻰ ،ﺇ ﹼﻥ ﺫﺍ ﺍﻟﺸﻮﻕ ﺍﳌﻮﻛﹼﻞ ﺑﺎﳍﻮﻯ،
ﻭﲢﺘﻪ ﻣﻜﺘﻮﺏ :ﻭﻛﺘﺒﺘﻪ ﺁﻣﻨﺔ ﺑﻨﺖ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ .ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺎﺻﻢ ﺯﻭﺟﻬﺎ ﻓﺘﻮﻓﹼﻲ ﻋﻨﻬﺎ.
ﺸﻜﺕ ﺇﻟﻰ ﺍﷲ ﻋﻘﻭﻕ ﺃﺒﻨﺎﺌﻬﺎ
ﺫﻛﺮﻭﺍ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﺃﻧﻬﺎ ﳌﹼﺎ ﻗﺪﻣﺖ ﺍﻟﺒﺼﺮﺓ ﺧﻄﺒﺖ ﻭﲝﻀﺮﺎ ﺍﻷﺣﻨﻒ ﺑﻦ ﻗﻴﺲ ﻭﻣﻮﺳﻰ ﺑﻦ
ﻃﻠﺤﺔ ﻭﺭﺟﺎﻝﹲ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻌﺮﺏ ،ﻓﻘﺎﻟﺖ ﺑﻌﻘﺐ ﺫﻟﻚ :ﺇﻧﻲ ﺃﺗﻴﺖ ﺃﻃﻠﺐ ﺑﺪﻡ ﺍﻹﻣﺎﻡ ﺍﳌﺬﻛﻮﺭ ﺑﺮﻣﺘﻪ ﺍﳊﺮﻣﺎﺕ
ﺍﻷﺭﺑﻊ .ﻓﻤﻦ ﺭﺩﻧﺎ ﻋﻨﻪ ﲝﻖ ﻗﺒﻠﻨﺎﻩ ،ﻭﻣﻦ ﺭﺩﻧﺎ ﻋﻨﻪ ﺑﺒﺎﻃﻞٍ ﻗﺎﺗﻠﻨﺎﻩ .ﻓﺮﺑﻤﺎ ﻧﺼﺮ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﺍﳌﻈﻠﻮﻡ ﻭﺍﻟﻌﺎﻗﺒﺔ
ﻟﻠﻤﺘﻘﲔ.
ﻗﺎﻝ ﳍﺎ ﻣﻮﺳﻰ ﺑﻦ ﻃﻠﺤﺔ :ﻗﺪ ﻓﻬﻤﻨﺎ ﻛﻼﻣﻚ ،ﻓﻤﺎ ﺍﻷﺭﻕ ﺣﺮﻣﺎﺕ؟ ﻓﻘﺎﻟﺖ :ﺣﺮﻣﺔ ﺍﻟﺸﻬﺮ ،ﻭﺣﺮﻣﺔ ﺍﻟﺒﻠﺪ،
ﻭﺣﺮﻣﺔ ﺍﻹﻣﺎﻣﺔ ،ﻭﺣﺮﻣﺔ ﺍﳋﺘﻮﻧﺔ ،ﻻ ﻳﺼﻠﺢ ﺇﻣﺮﺍﺀ ﺑﻌﺪﻩ ﺃﺑﺪﺍﹰ .ﻓﻘﺎﻝ ﳍﺎ ﺍﻷﺣﻨﻒ ﺭﲪﻪ ﺍﷲ :ﺇﱐ ﺳﺎﺋﻠﻚ ﻭﻣﻐﻠﻆﹲ
ﻟﻚ ﰲ ﺍﳌﺴﺄﻟﺔ ﻓﻼ ﲡﺪﻳﻦ ﻋﻠﻲ .ﺃﻋﻨﺪﻙ ﻋﻬﺪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺧﺮﻭﺟﻚ ﻫﺬﺍ؟ ﻗﺎﻟﺖ :ﻻ .ﻗﺎﻝ ﳍﺎ :ﺃﻓﻌﻨﺪﻙ
ﻋﻬﺪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻚ ﻣﻌﺼﻮﻣﺔﹲ ﻣﻦ ﺍﳋﻄﺄ؟ ﻗﺎﻟﺖ :ﻻ .ﻗﺎﻝ ﳍﺎ :ﺻﺪﻗﺖ ،ﺃﻥ ﺍﷲ ﺭﺿﻲ ﻟﻚ ﺍﳌﺪﻳﻨﺔ ﻓﺄﺑﻴﺖ
ﺇﻻﹼ ﺍﻟﺒﺼﺮﺓ ،ﻭﺃﻣﺮﻙ ﺑﻠﺰﻭﻡ ﺑﻴﺖ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﱰﻟﺖ ﺑﲔ ﺍﳊﺮﺳﺔ ﺍﻟﻀﱯ .ﺃﻻ ﲣﱪﻳﲏ ﻳﺎ ﺃﻡ
ﺍﳌﺆﻣﻨﲔ ﺃﻟﻠﺤﺮﺏ ﻗﺪﻣﺖ ﺃﻡ ﻟﻠﺼﻠﺢ؟ ﻗﺎﻟﺖ :ﺑﻞ ﻟﻠﺼﻠﺢ ،ﻓﻘﺎﻝ ﳍﺎ :ﻭﺍﷲ ﻟﻮ ﻗﺪﻣﺖ ﻭﻣﺎ ﺑﻴﻨﻬﻢ ﺇﻻﹼ ﺍﳋﻔﻖ
ﺑﺎﻟﻨﻌﺎﻝ ﻭﺍﻟﻘﺬﻑ ﺑﺎﳊﺼﺒﺎ ،ﻣﺎ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﻳﺪﻳﻚ ،ﻓﻜﻴﻒ ﻭﺍﻟﺴﻴﻮﻑ ﻋﻠﻰ ﻋﻮﺍﺗﻘﻬﻢ؟ ﻗﺎﻟﺖ :ﻟﻘﺪ ﺍﺳﺘﻐﺮﻕ
ﺣﻜﻢ ﺍﻷﺣﻨﻒ ﻫﺠﺎﻩ ﺃﻳﺎﻱ ،ﺇﱃ ﺍﷲ ﺃﺷﻜﻮﻥ ﻋﻘﻮﻕ ﺃﺑﻨﺎﺋﻲ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 14
ﺃﻗﻨﻌﻭﻩ ﻓﻌﻔﺎ ﺍﻟﺤﺠﺎﺝ ﻋﻨﻬﻡ
ﺫﻛﺮﻭﺍ ،ﺃﻧﻪ ﳌﺎ ﻗﺘﻞ ﺍﳊﺠﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺷﻌﺚ ،ﻭﺃﺳﺮ ﻣﻦ ﻣﻌﻪ ،ﺃﻣﺮ ﺑﻀﺮﺏ ﺭﻗﺎﻢ .ﻓﻘﺎﻝ ﺭﺟﻞﹲ ﻣﻨﻬﻢ:
ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺇﻧﻲ ﺃﺗﻴﺖ ﺇﻟﻴﻚ ﺑﺸﻲﺀٍ .ﻗﺎﻝ :ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻝ :ﺇﻧﻲ ﻛﻨﺖ ﺟﺎﻟﺴﺎﹰ ﻳﻮﻣﺎﹰ ﻋﻨﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﺄﺧﺬ ﰲ
ﻋﺮﺿﻚ ،ﻓﻨﺎﺿﻠﺘﻪ ﻋﻨﻚ .ﻗﺎﻝ :ﻭﻣﻦ ﻳﺸﻬﺪ ﻟﻚ ﺑﺬﻟﻚ؟ ﻓﻘﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺍﳉﹼﻤﺎﻋﺔ ﻳﺸﻬﺪ ﻟﻪ ﲟﺎ ﻗﺎﻝ ﻓﻘﺎﻝ:
ﺍﺗﺮﻛﻮﻩ .ﰒﹼ ﻗﺎﻝ ﻟﻠﺮﺟﻞ :ﺃﻓﻼ ﻛﻨﺖ ﻣﺜﻠﻪ؟ ﻗﺎﻝ ﻟﻪ :ﺑﻐﻀﻲ ﻓﻴﻚ ﱂ ﻳﺪﻋﲏ ﺃﺗﻜﻠﹼﻢ ﻓﻴﻚ ﲟﺜﻞ ﺫﻟﻚ .ﻓﻘﺎﻝ:
ﻭﺍﺗﺮﻛﻮﺍ ﻫﺬﺍ ﻟﺼﺪﻗﻪ .ﰒﹼ ﻗﺎﻡ ﺭﺟﻞﹲ ﺁﺧﺮ ﻓﻘﺎﻝ :ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﻟﺌﻦ ﻛﻨﺎ ﺃﺳﺄﻧﺎ ﰲ ﺍﳋﻄﺄ ﳌﺎ ﺃﺣﺴﻨﺖ ﰲ ﺍﻟﻌﻔﻮ.
ﻓﻘﺎﻝ ﺍﳊﺠﺎﺝ :ﺃﻑ ﳍﺬﻩ ﺍﳉﹼﻴﻒ ،ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﻓﻴﻜﻢ ﻣﻦ ﻳﺘﻜﻠﹼﻢ ﻭﺍﷲ ﻣﺎ ﻗﺘﻞ ﻣﻨﻜﻢ ﺃﺣﺪ.
ﺒﺎﺏ ﻴﺫﻜﺭ ﻓﻴﻪ
ﻤﻥ ﺼ ﻴﺭﻩ ﺍﻟﻌﺸﻕ ﺇﻟﻰ ﺍﻷﺨﻼﻁ ﻭﺍﻟﺠﻨﻭﻥ
ﺨﺒﺭ ﻓﻭﺭﻙ ﺍﻟﻤﺠﻨﻭﻥ
ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻣﺮﺭﺕ ﺑﻔﻮﺭﻙ ﺍﻨﻮﻥ ﻭﻗﺪ ﺃﺗﺎﻩ ﺃﻫﻠﻪ ﺑﻄﺒﻴﺐٍ ،ﻳﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻟﻴﻌﺎﳉﻪ .ﻓﺴﻤﻠﺖ ﻭﻗﻠﺖ :ﻣﺎ
ﺧﱪﻙ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ؟ ﻓﻘﺎﻝ :ﺧﱪﻱ ﻭﺍﷲ ﻣﻊ ﻫﺆﻻﺀ ﺍﺎﻧﲔ ﻇﺮﻳﻒ .ﺃﻧﺎ ﻋﺎﺷﻖ ﻭﻫﻢ ﻳﻈﻨﻮﻥ ﰊ ﺟﻨﺔ ﻭﻗﺪ ﺃﺗﻮﱐ
ﺬﺍ ﺍﻟﻄﹼﺒﻴﺐ ﻟﻴﻌﺎﳉﲏ .ﰒﹼ ﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﻋﻠﻰ ﺃﻥ ﻗﻴﻞ ﳎﻨﻮﻥﹲ ﻏﺮﻳﺐ ﺃﺗﻮﱐ ﺑﺎﻟﻄﹼﺒﻴﺐ ﻓﻌﺎﳉﻮﱐ
ﻣﻦ ﺍﻷﻳﺎﻡ ﻳﻌﻘﻞ ﺃﻭ ﻳﺘﻮﺏ ﻃﺒﻴﺐ ﺍﻷﺟﺮ ﻓﻴﻪ ﻋﺴﺎﻩ ﻳﻮﻣﺎﹰ
ﺃﺟﻞﹼ ﻣﻦ ﺃﻥ ﻳﻌﺎﳉﻪ ﺍﻟﻄﹼﺒﻴﺐ ﻭﻣﺎ ﺻﺪﻗﻮﺍ ﺍﻟﻔﱴ ﳏﻮﻱ ﻗﻠﱯ
ﺑﻪ ﺩﺍﺀٌ ﲤﻮﺕ ﺑﻪ ﺍﻟﻘﻠﻮﺏ ﻭﻣﺎ ﰊ ﺟﻨﺔﹲ ﻟﻜﻦ ﻗﻠﱯ
ﻭﻟﻜﻦ ﺍﻟﻄﺒﻴﺐ ﻫﻮ ﺍﳊﺒﻴﺐ ﻭﻣﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻃﺒﻴﺐ ﻗﻠﱯ
ﺨﺒﺭ ﺍﻟﻤﺠﻨﻭﻥ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ
ﻭﻗﺎﻝ ﺁﺧﺮ :ﻣﺮﺭﺕ ﲟﺠﻨﻮﻥٍ ﺑﻴﺪﻩ ﻗﺼﺒﺔﹲ ﻭﻓﻴﻬﺎ ﻋﺬﺑﺔﹲ ،ﻭﻫﻮ ﻳﻘﻮﻝ:
ﺗﻠﻘﹼﺎﻫﺎ ﻋﺮﺍﺑﺔ ﺑﺎﻟﻴﻤﲔ ﺇﺫﺍ ﻣﺎ ﺭﺍﻳﺔﹲ ﺭﻓﻌﺖ ﺑﻨﺠﺪٍ
ﻗﺎﻝ ﻓﺄﺧﺬﺕ ﺑﻴﺪ ﺍﻟﻐﻼﻡ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﻌﺸﻘﻪ ﻓﻮﻗﻔﺖ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؟ ﻓﻘﺎﻝ
ﰲ ﺳﺎﻋﺔٍ ﺑﺪﻳﻬﺔٍ:
ﻣﺘﻌﺮﺿﺎﹰ ﳌﻮﺍﺭﺩ ﺍﻟﺘﻠﻒ ﺃﺻﺒﺤﺖ ﻣﻨﻚ ﻋﻠﻰ ﺷﻔﺎ ﺟﺮﻑٍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 15
ﻣﺘﺤﺮﻓﺎﹰ ﻣﻦ ﻏﲑ ﻣﻨﺤﺮﻑ ﻭﺃﺭﺍﻙ ﳓﻮﻱ ﻏﲑ ﻣﺎ ﺛﻘ ﺔٍ
ﻛﻠﻔﻲ ﻋﻠﻴﻚ ﺃﺷﺪ ﻣﻦ ﺃﺳﻔﻲ ﻳﺎ ﻣﻦ ﺃﻃﺎﻝ ﺑﺼﺪﻩ ﺃﺳﻔﻲ
ﻓﻭﺭﻙ ﻓﻲ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﺼﺒﻴﺎﻥ
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﺟﺘﺰﺕ ﺑﻔﻮﺭﻙ ﺍﻨﻮﻥ ﻭﻫﻮ ﰲ ﲨﺎﻋﺔٍ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﺭﺍﻛﺐ ﻗﺼﺒﺔﹰ ،ﻭﻫﻮ ﻳﻘﻮﻝ :ﻣﻦ ﻛﺎﻥ
ﻋﺎﺷﻘﺎﹰ ﻣﻨﻜﻢ ﻓﻴﻘﻒ ﰲ ﺍﳌﻴﻤﻨﺔ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﺸﻮﻗﺎﹰ ﻓﻠﻴﻘﻒ ﰲ ﺍﳌﻴﺴﺮﺓ .ﻭﻭﻗﻒ ﻫﻮ ﰲ ﺍﻟﻘﻠﺐ ،ﻓﻔ ﻜﹼﺮ ﻭﻗﺎﻝ:
ﺇﱃ ﻛﻢ ﺗﺮﻯ ﰲ ﻗﺼﱵ ﻏﲑ ﳏﺴﻦ ﺇﱃ ﻣﻦ ﺃﺷﺘﻜﻴﻚ ﺇﱃ ﻣﻦ
ﺳﺄﻟﺘﻚ ﺑﺎﻟﺮﲪﻦ ﺃﻻﹼ ﺭﲪﺘﲏ ﺇﱃ ﻛﻢ ﻳﺪﻭﻡ ﺍﳍﺠﺮ ﻭﺍﻟﻌﺘﺐ ﺑﻴﻨﻨﺎ
ﳌﺎ ﳌﺘﲏ ﰲ ﺣﺒﻪ ،ﻭﻋﺬﺭﺗﲏ ﻓﻴﺎ ﻻﺋﻤﻲ ﰲ ﺃﲪﺪ ﻟﻮ ﺭﺃﻳﺘﻪ
ﺑﻨﻔﺴﻲ ﻭﻣﺎﱄ ﻣﻦ ﻫﻮﺍﻩ ﺃﺟﻨﲏ ﺃﺗﻌﺠﺐ ﺃﻥ ﻗﺎﻟﻮﺍ ﺑﻔﻮﺭﻙ ﺟﻨﺔ
ﰒﹼ ﻗﺎﻝ :ﺍﲪﻠﻮﺍ ﻋﻠﻰ ﺑﺮﻛﺔ ﺍﷲ .ﻓﺤﻤﻠﺖ ﺍﳌﻴﻤﻨﺔ ﻋﻠﻰ ﺍﳌﻴﺴﺮﺓ ،ﻭﺃﺧﺬ ﻛﻞ ﻋﺎﺷﻖٍ ﻣﻌﺸﻮﻗﻪ.
ﻗﺎﻝ ﻭﻟﻘﻴﺘﻪ ﰲ ﻳﻮﻡ ﲬﻴﺲٍ ﰲ ﲨﺎﻋﺔٍ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ،ﻣﻨﺼﺮﻓﺎﹰ .ﻣﻦ ﺗﺸﻴﻴﻊ ﻏﻼﻡٍ ﻛﺎﻥ ﳛﺒﻪ ،ﻭﻫﻮ ﳛﺪﺛﻬﻢ ﻭﻳﻠﻄﻢ
ﺧﺪﻩ ﻭﻳﻘﻮﻝ :ﻣﺎ ﺃﺣﺮ ﺍﻟﻔﺮﺍﻕ؟ ﻓﻘﻠﺖ :ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ،ﻣﻦ ﺃﻳﻦ ﺃﻗﺒﻠﺖ؟ ﻗﺎﻝ :ﻣﻦ ﺗﺸﻴﻴﻊ ﺍﳊﺠﺎﺝ .ﻭﺑﻜﻰ ،ﻭﻗﺎﻝ:
ﻓﻮﺩﻋﺘﻬﻢ ﳌﹼﺎ ﺍﺳﺘﻘﻠﹼﻮﺍ ﻭﻭﺩﻋﻮﺍ ﻫﻢ ﺭﺣﻠﻮﺍ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻋﺸﻴ ﺔﹰ
ﻓﻘﻠﺖ :ﺍﺭﺟﻌﻲ ﻗﺎﻟﺖ :ﺇﱃ ﺃﻳﻦ ﺃﺭﺟﻊ؟ ﻓﻠﻤﺎ ﺗﻮﻟﻮﺍ ﻭﻟﹼﺖ ﺍﻟﻨﻔﺲ ﻣﻌﻬﻢ،
ﻭﻻ ﻓﻴﻪ ﺇﻻ ﺃﻋﻈﻢ ﺗﺘﻘﻌﻘﻊ ﺇﱃ ﺟﺴﺪٍ ﻣﺎ ﻓﻴﻪ ﳊﻢ ﻭﻻ ﺩﻡ
ﻭﺃﲰﻌﺖ ﺃﺫﱐ ﻓﻴﻚ ﻣﺎ ﻟﻴﺲ ﺃﲰﻊ ﻭﻛﺬﹼﺑﺖ ﻓﻴﻚ ﺍﻟﻄﹼﺮﻑ ،ﻭﺍﻟﻄﹼﺮﻑ ﺻﺎﺩ ﻕ
ﺃﺨﺒﺎﺭ ﻋﻠﻭﻴﺔ ﺍﻟﻤﺠﻨﻭﻥ
ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﺭﻓﺎﻋﺔ :ﺭﺃﻳﺖ ﻋﻠﻮﻳﺔ ﺍﻨﻮﻥ ﻳﻮﻣﺎﹰ ﻭﰲ ﻋﻨﻘﻪ ﺣﺒﻞﹲ ﻭﺍﻟﺼﺒﻴﺎﻥ ﳚﺮﻭﻧﻪ ،ﻓﻠﻤﺎ ﺭﺁﱐ ﻗﺎﻝ :ﻳﺎ ﺃﺑﺎ
ﻋﻠﻲ ﲟﺎﺫﺍ ﻳﻌﺬﹼﺏ ﺍﷲ ﺃﻫﻞ ﺍﳉﹼﺮﺍﺋﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻗﻠﺖ :ﺑﺄﺷﺪ ﺍﻟﻌﺬﺍﺏ .ﻗﺎﻝ :ﻓﺄﻧﺎ ،ﻭﺍﷲ ،ﰲ ﺃﺷﺪ ﻣﻦ ﻋﺬﺍﺑﻪ .ﻟﻮ
ﻋﺬﹼﺏ ﺍﷲ ﺃﻫﻞ ﺟﻬﻨﻢ ﺑﺎﳊﺐ ﻭﺍﳍﺠﺮ ﻭﺍﻟﺮﻗﺒﺎﺀ ﻟﻜﺎﻥ ﺃﺷﺪ ﻋﻠﻴﻬﻢ ،ﰒﹼ ﻗﺎﻝ:
ﱂ ﻳﺒﻖ ﱄ ﺟﺴﻢ ﻭﻻ ﻗﻠﺐ ﺍﻧﻈﺮ ﺇﱃ ﻣﺎ ﺻﻨﻊ ﺍﳊﺐ
ﻣﻦ ﺷﺄﻧﻪ ﺍﳍﺠﺮﺍﻥ ﻭﺍﻟﻌﺘﺐ ﺐ ﻣﻦ ﱂ ﻳﺰﻝ
ﺃﳓﻞ ﺟﺴﻤﻲ ﺣ
ﻣﻦ ﺩﻭﻧﻪ ﺍﻷﺳﺘﺎﺭ ﻭﺍﳊﺠﺐ ﻣﺎ ﻛﺎﻥ ﺃﻏﻨﺎﱐ ﻋﻦ ﺣﺐ ﻣﻦ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 16
ﻗﺎﻝ :ﻭﺣﻀﺮﺗﻪ ﻭﻗﺪ ﺃﺗﻮﻩ ﺑﻄﺒﻴﺐٍ ﻳﻌﺎﳉﻪ ،ﻭﺍﻟﻄﹼﺒﻴﺐ ﻳﻌﺎﺗﺒﻪ ﻭﻳﻘﻮﻝ ﻟﻪ :ﻟﻮ ﺗﺮﻛﺘﲏ ﻟﻌﺎﳉﺘﻚ ﻭﺭﺟﻮﺕ ﺃﻥ ﺗﱪﺃ،
ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ:
ﻣﺎ ﰊ ﺃﺟﻞﹼ ﻣﻦ ﺍﳉﹼﻨﻮﻥ ﻭﺃﻋﻈﻢ ﺃﻧﺎ ﻣﻨﻚ ﺃﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﺘﻜ ﻠﹼﻢ
ﺑﺮﺃﹰ ﻣﻨﻨﺖ ﺑﻪ ﻭﺃﻧﺖ ﳏﻜﹼﻢ ﺃﻧﺎ ﻋﺎﺷﻖ ،ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﻟﻌﺎﺷ ﻖٍ
ﻭﺳﻮﺍﻙ ،ﺑﺎﻟﺪﺍﺀ ﺍﻟﺬﻱ ﰊ ﺃﻋﻠﻢ ﻫﻴﻬﺎﺕ ،ﺃﻧﺖ ﻟﻐﲑ ﻣﺎ ﰊ ﻋﺎﱂﹲ
ﻫﻮﻯ ،ﲢﺖ ﺍ ﳉﹼﻮﺍﻧﺢ ﻧﺎﺭﻩ ﺗﺘﻀﺮﻡ ﺩﺍﺋﻲ ﺩﺳﻴﺲ ،ﻗﺪ ﺗﻀﻤﻨﻪ ﺍﻝ
ﺨﺒﺭ ﺒﻌﺽ ﺍﻟﻤﺠﺎﻨﻴﻥ
ﻗﺎﻝ :ﻭﻣﺮﺭﺕ ﺑﺒﻌﺾ ﺍﺎﻧﲔ ﻭﻫﻮ ﺟﺎﻟﺲ ﻭﺣﺪﻩ ﻣﺘﻔﻜﹼﺮﺍﹰ ،ﻓﻘﻠﺖ :ﻣﺎ ﺧﱪﻙ؟ ﻗﺎﻝ:
ﻭﻣﺎ ﰊ ﺇﻻ ﺣﺐ ﻣﻦ ﻟﻴﺲ ﻳﻨﺼﻒ ﺃﻗﻮﻝ ﺑﺄﻋﻠﻰ ﺍﻟﺼﻮﺕ ﻣﺎ ﰊ ﺟﻨﺔ
ﺇﺫﺍ ﺍﻧﻜﺸﻔﺖ ﻣﻨﻪ ﺃﺭﻕ ﻭﺃﻟﻄﻒ ﻭﻣﺎ ﰊ ﺟﻨﻮﻥﹲ ﻏﲑ ﺃ ﹼﻥ ﺑﻠﻴﱵ
ﺇﺫﺍ ﻣﺎ ﺑﺪﺍ ﻣﻨﻪ ﺍﻟﺒﻨﺎﻥ ﺍﳌﻄ ﺮﻑ ﺑﻨﻔﺴﻲ ﻭﺃﻫﻠﻲ ،ﻣﻦ ﺃﺭﻯ ﺍﳌﻮﺕ ﺟﻬﺮﺓﹰ،
ﺸﻌﺭ ﻓﻭﺭﻙ ﻓﻲ ﻏﻼﻤﻪ ﻏﻠﺏ
ﻗﺎﻝ :ﻭﻛﺎﻥ ﻓﻮﺭﻙ ﻳﺘﻌﺸﻖ ﻏﻼﻣﺎﹰ ﻳﺴﻤﻰ ﻏﻠﺒﺎﹰ ﻓﺄﺗﺎﻩ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﻓﻘﺎﻝ :ﺇﻧﻲ ﺧﺎﺭﺝ ﳓﻮ ﻏﻠﺐ ،ﻓﻬﻞ ﻣﻦ
ﺣﺎﺟﺔٍ؟ ﻓﻘﺎﻝ:
ﻓﻘﺒﻞ ﻭﺟﻨﺘﻴﻪ ﻭﺇﻥ ﺗﺄﺑﻰ ﻧﻌﻢ ﺃﻭﺻﻴﻚ ﺇﻥ ﺃﺑﺼﺮﺕ ﻏﻠﺒﺎ
ﺇﻟﻴﻚ ﻗﺘﻠﺘﻪ ﺷﻐﻔﺎﹰ ﻭﺣﺒﺎ ﻭﻗﻞ ﻫﺬﻱ ﻭﺻﻴﺔ ﻣﺴﺘﻬﺎﻡٍ
ﻭﺼﻑ ﻅﺒﻴﺔ ﺒﺎﻟﻌﻔﺎﻑ ﻓﺄﻜﺭﻡ
ﻭﺩﺧﻞ ﻣﻬﺪﻱ ﻋﻠﻰ ﺑﻌﺾ ﻭﻻﺓ ﺍﻟﻴﻤﺎﻣﺔ ،ﻓﺴﺄﻟﻪ ﺍﻟﻮﺍﱄ ﻋﻦ ﳎﻠﺴﻪ ﻣﻊ ﻇﺒﻴﺔ ،ﻭﺍﺳﺘﻨﺸﺪﻩ ﻣﺎ ﻗﺎﻝ ﻓﻴﻬﺎ ﻣﻦ
ﺍﻟﺸﻌﺮ .ﻭﻛﺎﻥ ﺍﺑﻦ ﻇﺒﻴﺔ ﺣﺎﺿﺮﺍﹰ ،ﻓﺄﻧﺸﺪﻩ ﻣﻬﺪﻱ ﺑﻴﺘﲔ ﻳﺼﻔﻬﺎ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻌﻔﺎﻑ .ﻓﻘﺎﻡ ﺍﺑﻨﻬﺎ ﻓﱰﻉ ﻋﻦ ﻧﻔﺴﻪ
ﺟﺒﺔ ﺧﺰ ﻭﻭﺷﺎﺣﺎﹰ ﺃﻟﻘﺎﳘﺎ ﻋﻠﻰ ﻣﻬﺪﻱ ﳌﹼﺎ ﻭﺻﻒ ﺃﻣﻪ ﺑﺎﻟﻌﻔﺎﻑ.
ﺍﻟﻘﻴﻁﻨﻭﻥ ﻭﻨﻜﺎﺡ ﺍﻟﻔﺘﻴﺎﺕ
ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳛﲕ :ﻛﺎﻥ ﺍﻟﻘﻴﻄﻨﻮﻥ ﻣﺘﻤﻠﹼﻜﺎﹰ ﻋﻠﻰ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ .ﻭﻛﺎﻥ ﻗﺪ ﺳﺎﻣﻬﻢ ﺧﺴﻔﺎﹰ ،ﻭﺷﺮﻁ ﻋﻠﻴﻬﻢ ﺃﻧﻪ ﻻ
ﺗﺪﺧﻞ ﺍﻣﺮﺃﺓ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺣﺘﻰ ﻳﺒﺪﺃ ﺎ .ﻓﺰﻭﺝ ﻣﺎﻟﻚ ﺑﻦ ﻋﺠﻼﻥ ﺍﳋﺰﺭﺟﻲ ﺃﺧﺘﻪ .ﻓﻠﻤﺎ ﺟﻬﺰﻫﺎ ﻭﺃﺭﺍﺩ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 17
ﺇﻫﺪﺍﺀﻫﺎ ﺇﱃ ﺯﻭﺟﻬﺎ ،ﻭﻫﻮ ﻗﺎﻋﺪ ﰲ ﳎﻠﺲ ﺍﳋﺰﺭﺝ ،ﺇﺫﺍ ﺧﺮﺟﺖ ﺃﺧﺘﻪ ﻋﻠﻰ ﺍﳊﻲ ﺳﺎﻓﺮﺓﹰ .ﻓﻐﻀﺐ ﻣﺎﻟﻚ،
ﻭﻭﺛﺐ ﺇﻟﻴﻬﺎ ﻟﻴﺘﻨﺎﻭﳍﺎ ﺑﺎﻟﺴﻴﻒ ،ﻭﻗﺎﻝ ﳍﺎ :ﻓﻀﺤﺘﲏ ،ﻭﻧﻜﹼﺴﺖ ﺭﺃﺳﻲ ،ﻭﺃﻏﻀﻀﺖ ﺑﺼﺮﻱ .ﻓﻘﺎﻟﺖ ﻟﻪ :ﺍﻟﺬﻱ
ﺗﺮﻳﺪ ﰊ ﺃﻧﺖ ﺷﺮ ﻣﻦ ﻫﺬﺍ ﻭﺃﻗﺒﺢ ﻭﺃﻓﻀﺢ .ﺇﻥ ﻛﻨﺖ ﺪﻳﲏ ﺇﱃ ﻏﲑ ﺑﻌﻠﻲ ﻓﻴﺼﻴﺒﲏ ،ﻓﻬﺬﺍ ﺷﺮ ﻣﻦ ﺧﺮﻭﺟﻲ
ﺳﺎﻓﺮﺓﹰ ﺣﺎﺳﺮﺓﹰ! ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﺻﺪﻗﺖ ،ﻭﺃﺑﻴﻚ.
ﻭﺳﻜﺖ ﻋﻨﻬﺎ ،ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﺇﱃ ﺧﺪﺭﻫﺎ ﺩﺧﻞ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ :ﻫﻞ ﻓﻴﻚ ﻣﻦ ﺧﲑ؟ ﻓﻘﺎﻟﺖ :ﺃﻱ ﺧﲑٍ ﻋﻨﺪ
ﺍﻣﺮﺃﺓٍ ﺇﻻﹼ ﺃﻥ ﺗﻨﺎﻙ؟ ﻓﻘﺎﻝ ﳍﺎ ﺍﻛﺘﻤﻲ ﻣﺎ ﺃﺭﻳﺪﻩ .ﻗﺎﻟﺖ :ﻧﻌﻢ .ﻓﺸﺮﺡ ﳍﺎ ﻣﺎ ﻋﺰﻡ ﻋﻠﻴﻪ .ﻓﻠﻤﺎ ﺃﻣﺴﺖ ﺃﺗﺘﻬﺎ ﺭﺳﻞ
ﺍﻟﻘﻴﻄﻨﻮﻥ ﻟﻴﺄﺗﻮﻩ ﺎ ،ﻓﻠﺒﺴﺖ ﻭﺗﻌﻄﹼﺮﺕ ﻭﲢﻠﹼﺖ ،ﻭﻟﺒﺲ ﻣﻌﻬﺎ ﻭﺗﻌﻄﹼﺮ ﻭﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺍﻟﺴﻴﻒ ﻭﻣﻀﻰ ﻣﻌﻬﺎ ﰲ
ﲨﻠﺔ ﻧﺴﺎﺋﻬﺎ ﺇﱃ ﻗﺼﺮ ﺍﻟﻘﻴﻄﻨﻮﻥ .ﻓﻠﻤﺎ ﺧﻼ ﺎ ﰲ ﻣﺸﺮﺑﺔ ﻟﻪ ،ﻭﺩﻧﺎ ﻣﻨﻬﺎ ﺗﻨﺤﻰ ﻧﺴﺎﺅﻫﺎ ﻋﻨﻬﺎ ﺇﻻﹼ ﻣﺎﻟﻚ
ﻭﺣﺪﻩ ،ﻓﻘﺎﻝ ﺍﻟﻘﻴﻄﻨﻮﻥ :ﲝﻖ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻻ ﺃﻣﻬﻠﺘﲏ ﺳﺎﻋﺔﹰ ﺣﺘﻰ ﺗﺮﺟﻊ ﻧﻔﺴﻲ ﻓﻴﻬﺎ ﺇﱄﹼ ،ﻭﺗﺮﻛﺖ ﺃﺧﱵ ﻫﺬﻩ
ﺗﺆﺍﻧﺴﲏ ﻋﻨﺪﻙ ،ﻓﺈﻧﻲ ﺃﻟﻔﺘﻬﺎ ﻣﻦ ﺑﲔ ﺃﻫﻠﻲ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ .ﻓﻠﻤﺎ ﻫﺪﺃﺕ ﺳﺎﻋﺔﹰ .ﻗﺎﻝ :ﺗﻘﺪﻣﻲ ﺇﱃ ﻓﺮﺍﺷﻚ ﺣﱴ
ﺃﳊﻘﻚ .ﻓﻘﺎﻡ ﺍﻟﻘﻴﻄﻨﻮﻥ ﺇﱃ ﺑﺎﺏ ﻣﺸﺮﺑﺘﻪ ﻓﺄﻏﻠﻘﻪ ،ﻭﺃﺗﻰ ﻓﺮﺍﺷﻪ .ﻭﻛﺸﻒ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﺴﻴﻒ ﰒﹼ ﺿﺮﺑﻪ ﺑﻪ ﺣﺘﻰ
ﺑﺮﺩ .ﻓﺎﺟﺘﻤﻊ ﺍﳊﻴﺎﻥ ﻣﻦ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻓﺴﻮﺩﻭﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﻭﻣﻠﹼﻜﻮﻩ ،ﺇﺫ ﺃﺭﺍﺣﻬﻢ ﻣﻦ ﻋﺎﺭ ﺍﻟﺪﻫﺮ.
ﻭﺫﻟﹼﺖ ﺍﻟﻴﻬﻮﺩ ﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻢ ﺗﺮﻓﻊ ﺭﺃﺳﺎﹰ.
ﺨﺒﺭ ﺴﻼﻤﺔ ﺍﻟﺯﺭﻗﺎﺀ
ﻤﻊ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻋﻤﺎﺭ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻋﻤﺎﺭ ﻣﻦ ﻋﺒﺎﺩ ﺃﻫﻞ ﻣﻜﹼﺔ ،ﻓﺴﻤﻲ ﺍﻟﻘﺲ ﻣﻦ ﻋﺒﺎﺩﺗﻪ .ﻓﻤﺮ ﺫﺍﺕ
ﻳﻮﻡٍ ﺑﺪﺍﺭ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻣﻮﱃ ﺳﻼﻣﺔ ﺍﻟﺰﺭﻗﺎﺀ ،ﻭﻫﻲ ﺗﻐﻨﻲ ،ﻓﺴﻤﻊ ﻏﻨﺎﺀﻫﺎ ،ﻓﺒﻠﻎ ﻣﻨﻪ ﻛﻞﹼ
ﻣﺒﻠﻎ ،ﻓﺮﺁﻩ ﻣﻮﻻﻫﺎ ﻭﺗﺒﻴﻦ ﻣﺎ ﳊﻘﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺪﺧﻞ ﺇﻟﻴﻬﺎ ﻭﺗﺴﻤﻊ ﻣﻨﻬﺎ؟ ﻓﺎﻣﺘﻨﻊ ﻭﺃﰉ ،ﻓﻘﺎﻝ ﻟﻪ:
ﺃﻧﺎ ﺃﻗﻌﺪﻙ ﰲ ﻣﻮﺿﻊٍ ﺗﺴﻤﻊ ﻣﻦ ﻏﻨﺎﺋﻬﺎ ﻭﻻ ﺗﺮﺍﻫﺎ ﻭﻻ ﺗﺮﺍﻙ .ﻭﱂ ﻳﺰﻝ ﺑﻪ ﺣﺘﻰ ﺩﺧﻞ ﻭﲰﻊ ﻏﻨﺎﺀﻫﺎ ،ﻓﺄﻋﺠﺒﻪ،
ﻓﻘﺎﻝ ﻟﻪ :ﻫﻞ ﻟﻚ ﺃﻥ ﺃﺧﺮﺟﻬﺎ ﻟﻚ؟ ﻓﺎﻣﺘﻨﻊ ﺑﻌﺾ ﺍﻻﻣﺘﻨﺎﻉ ،ﰒﹼ ﺃﺟﺎﺑﻪ .ﻓﺄﺧﺮﺟﻬﺎ ﺇﻟﻴﻪ ،ﻭﺃﻗﻌﺪﻫﺎ ﺑﲔ ﻳﺪﻳﻪ،
ﻭﻏﻨﺘﻪ ،ﻓﺸﻐﻒ ﺎ ،ﻭﺷﻐﻔﺖ ﺑﻪ .ﻭﻛﺎﻥ ﺃﺩﻳﺒﺎﹰ ﻇﺮﻳﻔﺎﹰ .ﻭﺍﺷﺘﻬﺮ ﺃﻣﺮﻩ ﻣﻌﻬﺎ ﲟﻜﹼﺔ ﺣﺘﻰ ﲰﻮﻫﺎ ﺳﻼﻣﺔ ﺍﻟﻘﺲ.
ﻭﺧﻼ ﻣﻌﻬﺎ ﻳﻮﻣﺎﹰ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺃﻧﺎ ،ﻭﺍﷲ ،ﺃﺣﺒﻚ ﻓﻘﺎﻝ ﻟﻪ :ﺃﻧﺎ ،ﻭﺍﷲ ،ﻛﺬﻟﻚ .ﻗﺎﻟﺖ ﻟﻪ :ﺃﺣﺐ ﺃﻥ ﺃﺿﻊ ﻓﻤﻚ
ﻋﻠﻰ ﻓﻤﻲ .ﻗﺎﻝ :ﻭﺃﻧﺎ ،ﻭﺍﷲ .ﻗﺎﻟﺖ :ﻓﻤﺎ ﳝﻨﻌﻚ ﻣﻦ ﺫﻟﻚ ،ﻓﻮﺍﷲ ﺇﻥﹼ ﺍﳌﻮﺿﻊ ﳋﺎﻝٍ؟ ﻓﻘﺎﻝ ﳍﺎ :ﻭﳛﻚ ،ﺇﻧﻲ
ﲰﻌﺖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ" :ﺍﻷﺧﻼﹼﺀ ﻳﻮﻣﺌﺬ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻋﺪﻭ ﺇﻻﹼ ﺍﳌﺘﻘﲔ" .ﻭﺃﻧﺎ ﺃﻛﺮﻩ ﺃﻥ ﺗﻜﻮﻥ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 18
ﺧﻠﹼﺔ ﻣﺎ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﻋﺪﺍﻭﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﰒﹼ ﺾ ﻭﻋﻴﻨﺎﻩ ﺗﺬﺭﻓﺎﻥ ﻣﻦ ﺣﺒﻬﺎ ﻭﻋﺎﺩ ﺇﱃ ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ
ﻣﻦ ﺍﻟﻨﺴﻚ ﻭﺍﻟﻌﺒﺎﺩﺓ .ﻭﻛﺎﻥ ﳝﺮ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺑﺒﺎﺎ ﻓﲑﺳﻞ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺴﻼﻡ ﻓﻴﻘﺎﻝ ﻟﻪ :ﺃﺩﺧﻞ ﻓﻴﺄﰉ .ﻭﻗﺎﻝ ﻓﻴﻬﺎ
ﺃﺷﻌﺎﺭﺍﹰ ﻛﺜﲑﺓﹰ ،ﻭﻏﻨﺘﻪ ﺎ .ﻓﻤﻨﻬﺎ:
ﲤﺸﻲ ﲟﺰﻫﺮﻫﺎ ﻭﺃﻧﺖ ﺣﺮﺍﻡ ﺇ ﹼﻥ ﺍﻟﱵ ﻃﺮﻗﺘﻚ ﺑﲔ ﺭﻛﺎﺋﺐ
ﰲ ﺫﺍﻙ ﺃﻳﻘﺎﻅ ﻭﳓﻦ ﻧﻴﺎﻡ ﺑﺎﺗﺖ ﺗﻌﻠﹼﻠﻨﺎ ،ﻭﲢﺴﺐ ﺃﻧﻨﺎ،
ﻓﺈﺫﺍ ﺍﻟﺬﻱ ﻣﺎ ﺑﻴﻨﻨﺎ ﺃﺣﻼﻡ ﺣﺘﻰ ﺇﺫﺍ ﺳﻄﻊ ﺍﻟﺼﺒﺢ ﻟﻨﺎﻇ ﺮٍ
ﻓﺎﻋﺠﺐ ﲟﺎ ﺗﺄﰐ ﺑﻪ ﺍﻷﻳﺎﻡ ﻗﺪ ﻛﻨﺖ ﺃﻋﺬﻝ ﰲ ﺍﻟﺴﻔﺎﻫﺔ ﺃﻫﻠﻬﺎ
ﻃﺮﻕ ﺍﻟﻀﻼﻟﺔ ﻭﺍﳍﺪﻯ ﺃﻗﺴﺎﻡ ﻓﺎﻟﻴﻮﻡ ﺃﻋﺬﺭﻫﻢ ﻭﺃﻋﻠﻢ ﺃﻧﻤﺎ
ﻭﻓﻴﻬﺎ ﻗﻮﻟﻪ:
ﲢﻴﺔ ﻣﻦ ﺯﻳﺎﺭﺗﻪ ﳌﺎﻡ ﻋﻠﻰ ﺳﻼﹼﻣﺔ ﺍﻟﻘﻠﺐ ﺍﻟﺴﻼﻡ
ﻛﺄﻥﹼ ﻟﻘﺎﺀﻫﺎ ﺷﻲﺀٌ ﺣﺮﺍﻡ ﺐ ﻟﻘﺎﺀﻫﺎ ،ﻭﺃﻟﻮﻡ ﻧﻔﺴﻲ،
ﺃﺣ
ﻭﺣﻨﺖ ﳓﻮﻩ ،ﺃﺫﻥ ﺍﻟﻜﺮﺍﻡ ﺇﺫﺍ ﻣﺎ ﺣ ﻦ ﻣﺰﻫﺮﻫﺎ ﺇﻟﻴﻬﺎ
ﻛﺄﻧﻬﻢ ﻭﻣﺎ ﻧﺎﻣﻮﺍ ﻧﻴﺎﻡ ﻓﻤﺪﻭﺍ ﳓﻮﻫﺎ ﺍﻷﻋﻨﺎﻕ ﺣﺘﻰ
ﻭﻟﻪ ﻓﻴﻬﺎ ﺃﺷﻌﺎﺭ ﻛﺜﲑﺓ ﺗﺮﻛﺖ ﺫﻛﺮﻫﺎ ﻫﺎ ﻫﻨﺎ ﻷﻧﻬﺎ ﻣﺴﺘﻘﺼﺎﺓﹲ ﻣﻦ ﺃﺧﺒﺎﺭﻫﺎ ﰲ ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﳌﻐﻨﲔ.
ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻴﻥ ﻋﺯﺓ ﻭﺒﺜﻴﻨﺔ
ﻗﺎﻝ :ﻭﻓﺪﺕ ﻋﺰﺓ ﻭﺑﺜﻴﻨﺔ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻓﻠﻤﺎ ﺩﺧﻠﺘﺎ ﻋﻠﻴﻪ ﺍﳓﺮﻑ ﺇﱃ ﻋﺰﺓ ،ﻭﻗﺎﻝ ﳍﺎ :ﺃﻧﺖ ﻋﺰﺓ
ﻛﺜﲑ؟ ﻗﺎﻟﺖ :ﻟﺴﺖ ﻟﻜﺜﲑ ﺑﻌﺰﺓ ﻭﻟﻜﻨﻲ ﺃﻡ ﺑﻜﺮٍ ﺍﻟﻀﻤﺮﻳﺔ .ﻗﺎﻝ ﺃﺗﺮﻭﻳﻦ ﻗﻮﻝ ﻛﺜﲑٍ ﻓﻴﻚ؟
ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺎ ﻋﺰ ﻻ ﻳﺘﻐﻴﺮ ﻟﻘﺪ ﺯﻋﻤﺖ ﺃﱐ ﺗﻐﻴﺮﺕ ﺑﻌﺪﻫﺎ
ﻋﻬﺪﺕ ،ﻭﱂ ﳜﱪ ﺑﺴﺮﻙ ﳐﱪ ﺗﻐﻴﺮ ﺟﺴﻤﻲ ﻭﺍﳋﻠﻴﻘﺔ ﻛﺎﻟﱵ
ﻗﺎﻟﺖ :ﻟﺴﺖ ﺃﺭﻭﻱ ﻫﺬﺍ ،ﻭﻟﻜﻨﻲ ﺃﺭﻭﻱ ﻏﲑﻩ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻣﻦ ﺍﻟﺼﻢ ﻟﻮ ﳝﺸﻲ ﺎ ﺍﻟﻌﺼﻢ ﺯﻟﹼﺖ ﻛﺄﻧﻲ ﺃﻧﺎﺩﻱ ﺻﺨﺮﺓﹰ ﺣﲔ ﺃﻋﺮﺿﺖ
ﻓﻤﻦ ﻣﻞﹼ ﻣﻨﻬﺎ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻣﻠﹼﺖ ﺻﻔﻮﺣﺎﹰ ﻓﻤﺎ ﺗﻠﻘﺎﻙ ﺇ ﹼﻻ ﲝﻴﻠ ﺔٍ
ﰒﹼ ﻋﻄﻒ ﻋﻠﻰ ﺑﺜﻴﻨﺔ ﻓﻘﺎﻝ ﳍﺎ :ﻣﺎ ﺭﺃﻯ ﲨﻴﻞ ﺣﲔ ﳍﺞ ﺑﺬﻛﺮﻙ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻛﻠﹼﻬﻦ؟ ﻗﺎﻟﺖ :ﺍﻟﺬﻱ ﺭﺃﻯ ﻓﻴﻚ
ﺍﻟﻨﺎﺱ ﺣﲔ ﺟﻌﻠﻮﻙ ﺧﻠﻴﻔﺔ ﻣﻦ ﺑﲔ ﺭﺟﺎﻝ ﺍﻟﻌﺎﳌﲔ .ﻓﻀﺤﻚ ﺣﺘﻰ ﺑﺪﺕ ﺳﻦ ﻟﻪ ﺳﻮﺩﺍﺀ ،ﻛﺎﻥ ﳜﻔﻴﻬﺎ ،ﻭﺃﺟﺰﻝ
ﺟﺎﺋﺰﻤﺎ ﻭﻗﻀﻰ ﺣﻮﺍﺋﺠﻬﻤﺎ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 19
ﺘﻐﻴﺭ ﺍﻟﻌﺎﺩﺍﺕ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻌﻼﻗﺔ ﺍﻟﺭﺠﻝ ﺒﺎﻟﻔﺘﺎﺓ
ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﳌﺪﱐ :ﲰﻌﺖ ﻋﻄﺎﺀ ﻳﻘﻮﻝ :ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﳛﺐ ﺍﻟﻔﺘﺎﺓ ﻓﻴﻄﻮﻑ ﺑﺪﺍﺭﻫﺎ ﺣﻮﻻﹰ ﻛﺎﻣﻼﹰ ﻳﻔﺮﺡ
ﺇﻥ ﺭﺃﻯ ﻣﺮﺁﻫﺎ ،ﻭﺇﻥ ﻇﻔﺮ ﻣﻨﻬﺎ ﲟﺠﻠﺲٍ ﺗﺸﺎﻛﻴﺎ ﻭﺗﻨﺎﺷﺪﺍ ﺍﻷﺷﻌﺎﺭ .ﻓﺎﻟﻴﻮﻡ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ،ﻭﺗﺸﲑ ﺇﻟﻴﻪ ،ﻓﺈﺫﺍ ﺍﻟﺘﻘﻴﺎ
ﱂ ﻳﺸﻜﻮﺍ ﺣﺒﺎﹰ ،ﻭﱂ ﻳﻨﺸﺪﺍ ﺷﻌﺮﺍﹰ .ﻭﻗﺎﻡ ﺇﻟﻴﻬﺎ ﻛﺄﻧﻪ ﺃﺷﻬﺪ ﻋﻠﻰ ﻧﻜﺎﺣﻬﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻭﺃﺻﺤﺎﺑﻪ.
ﻫﻝ ﻗﺒﻠﺔ ﺍﻟﻤﺸﺘﺎﻕ ﺠﻨﺎﺡ
ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺪﺍﻳﲏ ﻗﺎﻝ :ﻫﻮﻯ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺟﺎﺭﻳﺔﹰ ﲟﻜﹼﺔ ﻓﺄﺭﺍﺩﻫﺎ ،ﻓﺎﻣﺘﻨﻌﺖ ﻋﻠﻴﻪ .ﻓﺄﻧﺸﺪﻫﺎ:
ﻭﻗﺒﻠﺔ ﻣﺸﺘﺎﻕ ﺍﻟﻔﺆﺍﺩ ،ﺟﻨﺎﺡ؟ ﺳﺄﻟﺖ ﺍﻟﻔﱴ ﺍﳌ ﹼﻜ ﻲ ﻫﻞ ﰲ ﺗﺰﺍﻭ ﺭٍ
ﺗﻼﺻﻖ ﺃﻛﺒﺎﺩٍ ﻦ ﺟﺮﺍﺡ ﻓﻘﺎﻝ :ﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﻳﺬﻫﺐ ﺍﳍﻮﻯ
ﻓﻘﺎﻟﺖ ﻟﻪ :ﺑﺎﷲ ،ﺇﻧﻚ ﲰﻌﺘﻪ ﻭﺳﺄﻟﺘﻪ ﻓﺄﺟﺎﺑﻚ ﺬﺍ ﺍﳉﹼﻮﺍﺏ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻓﺰﺍﺭﺗﻪ ﻭﺟﻌﻠﺖ ﺗﻘﻮﻝ :ﺇﻳﺎﻙ ﺃﻥ
ﺗﺘﻌﺪﻯ ﻣﺎ ﺃﻣﺮﻙ ﺑﻪ ﻋﻄﺎﺀ.
ﺍﻟﺤﺴﻨﺎﺕ ﻴﺫﻫﺒﻥ ﺍﻟﺴﻴﺌﺎﺕ
ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﻓﻊ ،ﺃﻥﹼ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺳﺌﻞ ﻋﻦ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ "ﺍﻟﺬﻳﻦ ﳚﺘﻨﺒﻮﻥ ﻛﺒﺎﺋﺮ ﺍﻷﰒ
ﻭﺍﻟﻔﻮﺍﺣﺶ ﺇﻻ ﺍﻟﻠﻤﻢ" .ﻓﻘﺎﻝ :ﻫﻲ ﺍﻟﻨﻈﺮﺓ ﻭﺍﻟﻐﻤﺰﺓ ﻭﺍﻟﻘﺒﻠﺔ .ﻭﻗﺎﻝ ﳎﺎﻫﺪ :ﻫﻮ ﺍﻟﺮﺟﻞ ﻳﻠﻢ ﺑﺎﻟﺬﹼﻧﺐ ﻣﺮﺓﹰ ﰒﹼ ﻻ
ﻳﻌﻮﺩ ،ﻭﺑﺈﺳﻨﺎﺩٍ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺃﻥﹼ ﺭﺟﻼﹰ ﺟﺎﺀ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻧﻲ ﺃﺧﺬﺕ ﺍﻣﺮﺃﺓﹰ ﰲ
ﺍﻟﺒﺴﺘﺎﻥ ﻓﺄﺻﺒﺖ ﻣﻨﻬﺎ ﻛﻞﹼ ﺷﻲﺀٍ ،ﺇﻻﹼ ﺃﻧﻲ ﱂ ﺃﻧﻜﺤﻬﺎ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ؟ ﻓﺴﻜﺖ ﻋﻨﻪ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ.
ﻓﻠﻤﺎ ﺫﻫﺐ ،ﺩﻋﺎﻩ ﻓﻘﺮﺃﻩ ﻋﻠﻴﻪ "ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﻭﺯﻟﻔﺎ ﻣﻦ ﺍﻟﻠﻴﻞ ﺇﻥﹼ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ" ﺍﻵﻳﺔ.
ﻤﺎ ﻜﻨﺕ ﺘﺼﻨﻊ ﻟﻭ ﻅﻔﺭﺕ ﺒﻤﻥ ﺘﻬﻭﻯ؟
ﻗﻴﻞ ﻷﻋﺮﺍﰊ :ﻣﺎ ﻛﻨﺖ ﺗﺼﻨﻊ ﻟﻮ ﻇﻔﺮﺕ ﲟﻦ ﻮﻯ؟ ﻗﺎﻝ :ﻛﻨﺖ ﺃﻣﺘﻊ ﻋﻴﲏ ﰲ ﻭﺟﻬﻬﺎ ،ﻭﻗﻠﱯ ﻣﻦ ﺣﺪﻳﺜﻬﺎ،
ﻭﺃﺳﺘﺮ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﳛﺒﻪ ﺍﷲ ﻭﻻ ﻳﺮﺿﻰ ﺑﻜﺸﻔﻪ ﺇﻻ ﻋﻨﺪ ﺣﻠﹼﻪ .ﻗﻴﻞ :ﻓﺈﻥ ﺧﻔﺖ ﺃﻥ ﻻ ﲡﺘﻤﻌﺎ ﺑﻌﺪ ﺫﻟﻚ؟ ﻗﺎﻝ:
ﺃﻛﻞ ﻗﻠﱯ ﺇﱃ ﺣﺒﻬﺎ ،ﻭﻻ ﺃﺻﲑ ﺑﻘﺒﻴﺢ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺇﱃ ﻧﻘﺾ ﻋﻬﺪﻫﺎ.
ﺴﺒﻌﺔ ﻴﻅﻠﹼﻬﻡ ﺍﷲ ﺒﻅﻠﹼﻪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 20
ﻭﻳﺮﻭﻯ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺃﻧﻪ ﻗﺎﻝ" :ﺳﺒﻌﺔﹲ ﻳﻈﻠﹼﻬﻢ ﺍﷲ ﺑﻈﻠﹼﻪ ﻳﻮﻡ ﻻ ﻇﻞﹼ ﺇﻻ
ﻇﻠﹼﻪ :ﺇﻣﺎﻡ ﻋﺎﺩﻝﹲ ،ﻭﺷﺎﺏ ﻧﺸﺄ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ،ﻭﺭﺟﻞﹲ ﻗﻠﺒﻪ ﻣﺘﻌﻠﹼﻖ ﺑﺎﳌﺴﺠﺪ ﺣﺘﻰ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﺭﺟﻼﻥ ﲢﺎﺑﺎ ﰲ
ﺍﷲ ﺍﺟﺘﻤﻌﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﺗﻔﺮﻗﺎ ﻋﻠﻴﻪ ،ﻭﺭﺟﻞﹲ ﻃﻠﺒﺘﻪ ﺫﺍﺕ ﻣﻨﺼﺐٍ ﻭﲨﺎﻝٍ ﻓﻘﺎﻝ ﺇﻧﻲ ﺃﺧﺎﻑ ﺍﷲ ،ﻭﺭﺟﻞﹲ ﺗﺼﺪﻕ
ﺑﺼﺪﻗﻪ ﻓﻠﻢ ﺗﻌﻠﻢ ﴰﺎﻟﻪ ﻣﺎ ﺗﺴﺮ ﳝﻴﻨﻪ ،ﻭﺭﺟﻞﹲ ﺫﻛﺮ ﺍﷲ ﺧﺎﻟﻴﺎﹰ ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎﻩ".
ﺍﻟﺯﺒﺎﺀ ﻭﻋﻤﺭ ﺒﻥ ﺃﺒﻲ ﺭﺒﻴﻌﺔ
ﻭﻋﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻗﺮﻳﺐ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ :ﺑﺼﺮﺕ ﺍﻟﺰﺑﺎﺀ ﺑﻌﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ،ﻭﻫﻮ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ،ﻓﺘﻨﻜﹼﺮﺕ
ﻟﻪ ﻭﰲ ﻛﻔﹼﻬﺎ ﺧﻠﻮﻕ ،ﻓﻤﺴﺤﺘﻪ ﺑﺜﻮﺑﻪ ،ﻓﻘﺎﻝ:
ﺟﻨﺔ ﺍﳋﻠﺪ ﻣﻦ ﻣﻼﱐ ﺧﻠﻮﻗﺎ ﺃﺩﺧﻞ ﺍﷲ ﺭﺏ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ
ﺣﲔ ﻃﻔﻨﺎ ﺑﺎﻟﺒﻴﺖ ﻣﺴﺤﺎﹰ ﺭﻗﻴﻘﺎ ﻣﺴﺤﺖ ﻛﻔﻬﺎ ﲜﻴﺐ ﻗﻤﻴﺼﻲ
ﻗﻠﺒﻬﺎ ﻣﺎﺋﻼﹰ ﺇﻟﻴﻨﺎ ﺷﻔﻴﻘﺎ ﻟﻮ ﲡﺎﺯﻯ ﺍﻟﻘﻠﻮﺏ ﺑﺎﻟﻮ ﺩ ﺃﻣﺴﻰ
ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻳﻨﺸﺪ ﺍﻷﺑﻴﺎﺕ ،ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ ﺯﻱ ﺍﶈﺮﻡ ﻭﻣﺎ ﳛﻞﹼ ﻟﻠﻤﺤﺮﻡ ﺃﻥ
ﻳﻘﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺪ ﲰﻌﺖ ﻣﻨﻲ ﻣﺎ ﲰﻌﺖ ،ﻓﻮﺭﺏ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ،
ﻣﺎ ﺣﻠﻠﺖ ﺇﺯﺍﺭﻱ ﻋﻠﻰ ﺣﺮﺍﻡٍ ﻗﻂ.
ﻟﻴﻠﻰ ﺍﻷﺨﻴﻠﻴﺔ ﻭﺍﻟﺤﺠﺎﺝ
ﻗﺎﻝ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ ﺩﺧﻠﺖ ﻟﻴﻠﻰ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺍﻷﺧﻴﻠﻴﺔ ﻋﻠﻰ ﺍﳊﺠﺎﺝ ﻭﻋﻨﺪﻩ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﻭﺃﺷﺮﺍﻓﻬﻢ.
ﻓﺎﺳﺘﺄﺫﻧﺘﻪ ﰲ ﺍﻹﻧﺸﺎﺩ ،ﻓﺄﺫﻥ ﳍﺎ ،ﻓﺄﻧﺸﺪﺗﻪ ﻗﺼﻴﺪﺓﹰ ﻣﺪﺣﺘﻪ ﺎ .ﻓﻠﻤﺎ ﻓﺮﻏﺖ ﻣﻦ ﺇﻧﺸﺎﺩﻫﺎ ،ﻗﺎﻝ ﺍﳊﺠﺎﺝ
ﳉﻠﺴﺎﺋﻪ :ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﻫﺬﻩ ﺍﳉﹼﺎﺭﻳﺔ؟ ﻗﺎﻟﻮﺍ :ﻻ ﻧﻌﻠﻢ ،ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﻭﻟﻜﻨﺎ ﱂ ﻧﺮ ﺍﻣﺮﺃﺓﹰ ﺃﻛﻤﻞ ﻣﻨﻬﺎ ﻛﻤﺎﻻﹰ،
ﻭﻻ ﺃﲨﻞ ﻣﻨﻬﺎ ﲨﺎﻻﹰ ،ﻭﻻ ﺃﻃﻠﻖ ﻟﺴﺎﻧﺎﹰ ،ﻭﻻ ﺃﺑﲔ ﺑﻴﺎﻧﺎﹰ ،ﻓﻤﻦ ﻫﻲ؟ ﻗﺎﻝ :ﻫﺬﻩ ﻫﻲ ﻟﻴﻠﻰ ﺍﻷﺧﻴﻠﻴﺔ ﺻﺎﺣﺒﺔ ﺗﻮﺑﺔ
ﺑﻦ ﺍﳊﻤﲑ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻬﺎ:
ﻭﺷﻂﹼ ﻧﻮﺍﻫﺎ ﻭﺍﺳﺘﻤﺮ ﻣﺮﻳﺮﻫﺎ ﻧﺄﺗﻚ ﺑﻠﻴﻠﻰ ﺩﺍﺭﻫﺎ ﻻ ﺗﺰﻭﺭﻫﺎ
ﰒﹼ ﻗﺎﻝ ﳍﺎ :ﻳﺎ ﻟﻴﻠﻰ ﻣﺎ ﺍﻟﺬﻱ ﺭﺍﺑﻪ ﻣﻦ ﺳﻔﻮﺭﻙ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻓﻘﺪ ﺭﺍﺑﲏ ﻣﻨﻬﺎ ﺍﻟﻐﺪﺍﺓ ﺳﻔﻮﺭﻫﺎ ﻭﻛﻨﺖ ﺇﺫﺍ ﻣﺎ ﺯﺭﺕ ﻟﻴﻠﻰ ﺗﱪﻗﺖ
ﻗﺎﻟﺖ :ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﱂ ﻳﺮﱐ ﻗﻂ ﺇﻻ ﻣﺘﱪﻗﻌﺔﹰ ﻭﻛﺎﻥ ﺃﺭﺳﻞ ﺇﱄﹼ ﺭﺳﻮﻻﹰ ﺃﻧﻪ ﻳﻠﻢ ﺑﻨﺎ ،ﻓﻔﻄﻦ ﺍﳊﻲ ﻟﺮﺳﻮﻟﻪ،
ﻓﺄﻋﺪﻭﺍ ﻟﻪ ﻭﻛﻤﻨﻮﺍ ،ﻭﻓﻄﻨﺖ ﻟﺬﻟﻚ ،ﻓﻠﻢ ﻳﻠﺒﺚ ﺃﻥ ﺟﺎﺀ ،ﻓﺄﻟﻘﻴﺖ ،ﺑﺮﻗﻌﻲ ﻭﺳﻔﺮﺕ ﻟﻪ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﺃﻧﻜﺮﻩ
ﻭﻋﺮﻑ ﺍﻟﺸﺮ ،ﻓﻠﻢ ﻳﺰﺩ ﺃﻥ ﺳﻠﹼﻢ ﻋﻠﻲ ﻭﺳﺄﻝ ﻋﻦ ﺣﺎﱄ ﻭﺍﻧﺼﺮﻑ ﺭﺍﺟﻌﺎﹰ .ﻓﻘﺎﻝ ﺍﳊﺠﺎﺝ ﳍﺎ :ﷲ ﺩﺭﻙ ﻓﻬﻞ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 21
ﻛﺎﻧﺖ ﺑﻴﻨﻜﻤﺎ ﺭﻳﺒﺔ؟ ﻗﺎﻟﺖ :ﻻ ،ﻭﺍﻟﺬﻱ ﺃﺳﺄﻟﻪ ﺃﻥ ﻳﺼﻠﺤﻚ ﺇﱃ ﺃﻥ ﻗﺎﻝ ﻣﺮﺓﹰ ﻗﻮﻻﹰ ﻇﻨﻨﺖ ﺃﻧﻪ ﺧﻀﻊ ﻟﺒﻌﺾ
ﺍﻷﻣﺮ ،ﻓﻘﻠﺖ ﻟﻪ ﻣﺴﺮﻋﺔﹰ ﻫﺬﺍ ﺍﻟﺸﻌﺮ .ﻭﺃﻧﺸﺄﺕ ﻭﻫﻲ ﺗﻘﻮﻝ:
ﻓﻠﻴﺲ ﺇﻟﻴﻬﺎ ﻣﺎ ﺣﻴﻴﺖ ﺳﺒﻴﻞ ﻭﺫﻱ ﺣﺎﺟﺔٍ ﻗﻠﻨﺎ ﻟﻪ ﻻ ﺗﺒﺢ ﺎ
ﻭﺃﻧﺖ ﻷﺧﺮﻯ ﺻﺎﺣﺐ ﻭﺧﻠﻴﻞ ﻟﻨﺎ ﺻﺎﺣﺐ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﳔﻮﻧﻪ
ﻓﻼ ،ﻭﺍﻟﺬﻱ ﺃﺳﺄﻟﻪ ﺻﻼﺣﻚ ،ﻣﺎ ﻛﻠﹼﻤﲏ ﺑﺸﻲﺀٍ ﺑﻌﺪﻫﺎ ﺍﺳﺘﺮﺑﺘﻪ ﺣﺘﻰ ﻓﺮﻕ ﺍﻟﺪﻫﺮ ﺑﻴﲏ ﻭﺑﻴﻨﻪ.
ﺍﻟﻌﻔﺎﻑ ﺃﻴﺎﻡ ﺯﻤﺎﻥ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ :ﻗﺪ ﺗﺮﻯ ﺍﻷﻋﺮﺍﰊ ،ﻭﻇﺎﻫﺮﻩ ﻇﺎﻫﺮ ﺍﳉﹼﻔﺎﺀ ،ﻓﻤﺎ ﻫﻮ ﺇﻻﹼ ﺃﻥ ﻳﻌﺸﻖ ﺣﺘﻰ ﲡﺪﻩ ﺃﺭﻕ ﻣﻦ ﺍﳌﺎﺀ،
ﻭﺃﻟﻄﻒ ﻣﻦ ﺍﳍﻮﺍﺀ .ﻭﻣﻊ ﺫﻟﻚ ﻳﻠﻘﻰ ﺃﺣﺪﻫﻢ ﻋﺸﻴﻘﺘﻪ ﻓﻴﺘﺮﺷﻔﻬﺎ ﻭﻳﻌﺎﻧﻘﻬﺎ ﻣﻦ ﺩﻭﻥ ﺍﻟﺜﹼﻴﺎﺏ ﻭﳝﻨﻌﻪ ﺍﻟﺘﻜﺮﻡ
ﻭﳛﺠﺰﻩ ﺍﻟﻮﺭﻉ ﻋﻦ ﻭﻃﺌﺘﻬﺎ ﻭﺇﻥ ﺃﻣﻜﻨﺘﻪ .ﻗﺎﻝ ﺍﺑﻦ ﻫﺮﻣﺔ.
ﻭﺣﺮﺍﻣﻬﺎ ﳊﻼﳍﺎ ﻣﺪﻓﻮﻉ ﻭﻟﺮﺏ ﻟﺬﹼﺓ ﻟﻴﻠﺔٍ ﻗﺪ ﻧﻠﺘﻬﺎ
ﻭﻳﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻘﺒﻞ ﻭﺍﻟﻠﻤﺲ.
ﻟﻠﻌﺸﻴﻕ ﻤﻥ ﺤﺒﻴﺒﺘﻪ ﻨﺼﻔﻬﺎ ﺍﻷﻋﻠﻰ
ﻗﺎﻝ ﺍﻟﻌﺘﻴﱯ :ﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ ،ﻣﺎ ﺍﻟﺬﻱ ﻳﻨﺎﻝ ﺃﺣﺪﻛﻢ ﻣﻦ ﻋﺸﻴﻘﺘﻪ ﺇﺫﺍ ﺧﻼ ﺎ؟ ﻗﺎﻝ ﺍﻟﻠﻤﺲ ﻭﺍﻟﻘﺒﻞ
ﻭﺍﳊﺪﻳﺚ .ﻗﺎﻝ ﻓﻬﻞ ﻳﻄﺆﻫﺎ؟ ﻗﺎﻝ :ﺑﺄﰊ ﺃﻧﺖ ﻭﺃﻣﻲ ﻟﻴﺲ ﻫﺬﺍ ﻋﺎﺷﻘﺎﹰ ﻫﺬﺍ ﻃﺎﻟﺐ ﻭﻟﺪ.
ﻗﺎﻝ :ﻭﻛﺎﻥ ﺍﻟﺸﺮﻁ ﺑﲔ ﺍﻟﻌﺎﺷﻖ ﻭﻣﻌﺸﻮﻗﻪ ﺇﺫﺍ ﺧﻠﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﺼﻔﻬﺎ ﺍﻷﻋﻠﻰ ﻣﻦ ﺳﺮﺎ ﺇﱃ ﻗﻤﺔ ﺭﺃﺳﻬﺎ
ﻳﺼﻨﻊ ﻓﻴﻬﺎ ﻣﺎ ﺷﺎﺀ ،ﻭﻟﺒﻌﻠﻬﺎ ﻣﻦ ﺳﺮﺎ ﺇﱃ ﺃﲬﺼﻬﺎ .ﻭﺃﻧﺸﺪ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ ﻣﺜﻞ ﺫﻟﻚ:
ﻭﻟﻠﺒﻌﻞ ﺷﻄﺮ ﻣﺎ ﻳﺮﺍﻡ ﻣﻨﻴﻊ ﻓﻠﻠﺨ ﹼﻞ ﺷﻄﺮ ﻣﻄﻠﻖ ﻣﻦ ﻋﻘﺎﻟﻪ
ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﰲ ﳓﻮﻩ:
ﻭﻧﺼﻒ ﻛﺎﻟﺒﺤﲑﺓ ﻣﺎ ﻳﻬﺎﺝ ﳍﺎ ﻧﺼﻔﺎﻥ ﻣﻦ ﺣﻞٍ ﻭﺑ ﻞٍ
ﻳﻘﻮﻝ ﻧﺼﻔﻬﺎ ﺍﻷﻋﻠﻰ ﻟﻌﺸﻴﻘﻬﺎ ﻃﻠﻖ ،ﻭﻧﺼﻔﻬﺎ ﺍﻵﺧﺮ ﻋﻠﻴﻪ ﻛﺎﻟﺒﺤﲑﺓ -ﻓﺈﻧﻬﺎ ﻛﺎﻧﺖ ﰲ ﺍﳉﹼﺎﻫﻠﻴﺔ ﺣﺮﺍﻣﺎﹰ ﻻ ﺎﺝ
ﻭﻻ ﺗﺮﻛﺐ ﻭﻻ ﲤﻨﻊ ﻣﻦ ﻛﻸ ﻭﻻ ﻣﺎﺀ -ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲ ﻟﺒﻌﺾ ﻇﺮﻓﺎﺀ ﺍﻟﻌﺮﺏ ﳜﺎﻃﺐ ﺑﻌﻞ ﻋﺸﻴﻘﺘﻪ:
ﻭﺃﻗﻨﻊ ﺑﺎﻷﻛﺎﺭﻉ ﻭﺍﻟﻌﺠﻮﺏ ﻓﻬﻞ ﻟﻚ ﰲ ﺍﻟﺒﺪﺍﻝ ﺃﺑﺎ ﺯﻧﻴﻢ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 22
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺑﺸﺎﺭﺓ ﺍﻟﻨﺎﻇﻢ :ﻗﺪ ﳝﻜﻦ ﺍﻟﺮﺟﻞ ﺃﻥ ﳛﺘﺠﺰ ﻋﻦ ﺫﻟﻚ ﻣﺎ ﺩﺍﻡ ﻟﻴﺲ ﻟﻪ ﻫﻨﺎﻟﻚ ﺇﻻﹼ ﺍﳊﺪﻳﺚ
ﻭﺍﻟﻘﺒﻠﺔ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﺗﺮﺷﻔﻬﺎ ﻭﻋﺎﻧﻘﻬﺎ ﻣﻦ ﺩﻭﻥ ﺛﻴﺎﺎ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻨﻌﻆ ﻭﻳﻨﺸﻂ ﻭﺇﺫﺍ ﺃﻧﻌﻆ ﻭﻫﻮ ﰲ ﺍﻹﺯﺍﺭ ﻣﻌﻬﺎ
ﺍﻧﺘﻘﺾ ﺍﻟﻌﺰﻡ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﻡ ﺍﳊﻜﻢ:
ﻗﺬﻯ ﺍﻟﻌﲔ ﻗﺪ ﻧﺎﺯﻋﺖ ﺃﻡ ﺃﺑﺎﻥ ﻭﻛﺄﺱ ﺗﺮﻯ ﺑﲔ ﺍﻹﻧﺎﺀ ﻭﺑﻴﻨﻬﺎ
ﳝﻴﻼ ﺃﺣﻴﺎﻧﺎﹰ ﻭﻳﻌﺘﺪﻻﻥ ﺗﺮﻯ ﺷﺎﺭﺑﻴﻬﺎ ﺣﲔ ﻳﻌﺘﺮﻭﺎ
ﻭﺑﻴﻀﺎﺀ ﺧﻮﺩٍ ﺣﲔ ﻳﻠﺘﻘﻴﺎﻥ ﻓﻤﺎ ﻇﻦ ﺫﺍ ﺍﻟﻮﺍﺷﻲ ﺑﺄﺑﻴﺾ ﻣﺎﺟﺪٍ
ﺃﺧﺎﻫﺎ ﻭﱂ ﺃﺭﺿﻊ ﳍﺎ ﺑﻠﺒﺎﻥ ﺩﻋﺘﲏ ﺃﺧﺎ ﺃﻡ ﻋﻤﺮﻭ ﻭﱂ ﺃﻛﻦ
ﻣﻦ ﺍﻷﻣﺮ ﻣﺎ ﻻ ﻳﻔﻌﻞ ﺍﻷﺧﻮﺍﻥ ﺩﻋﺘﲏ ﺃﺧﺎﻫﺎ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻨﺎ
ﻋﺎﺩﺍﺕ ﺃﻫﻝ ﻁﺒﺭﺴﺘﺎﻥ ﻓﻲ ﺍﻟﺯﻭﺍﺝ
ﻭﻗﺪ ﺫﻛﺮﻧﺎ :ﺃﻥﹼ ﺃﻫﻞ ﻃﱪﺳﺘﺎﻥ ﻻ ﺗﺘﺰﻭﺝ ﺍﳉﹼﺎﺭﻳﺔ ﻣﻨﻬﻢ ﺣﺘﻰ ﻳﺴﺘﻈﻬﺮ ﺎ ﺣﻮﻻﹰ ﻛﺎﻣﻼﹰ ﳏﺮﻣﺎﹰ ﰒﹼ ﻳﻘﺪﻡ ﺎ
ﻓﻴﺨﻄﺒﻬﺎ ﺇﱃ ﺃﻫﻠﻬﺎ ﰒ ﻳﺘﺰﻭﺝ ﺎ ،ﻭﻳﺰﻋﻤﻮﻥ ﻣﻊ ﺫﻟﻚ ﺃﻧﻬﻢ ﳚﺪﻭﺎ ﺑﻜﺮﺍﹰ ،ﻭﻗﺪ ﻋﺎﻧﻘﻬﺎ ﰲ ﺇﺯﺍﺭٍ ﻭﺍﺣﺪٍ ﺳﻨﺔﹰ
ﺗﺎﻣﺔﹰ ﻭﻫﻮ ﻻ ﻳﺴﺘﻈﻬﺮ ﺎ ،ﻭﳛﺘﻤﻞ ﻭﺣﺸﺔ ﺍﻻﻏﺘﺮﺍﺏ ،ﻭﺍﻧﻘﻄﺎﻉ ﺍﻷﺳﺒﺎﺏ ﺇﻻﹼ ﻣﻦ ﻋﺸﻖ ﻏﺎﻟﺐ .ﻭﻻ ﳚﻮﺯ ﺃﻥ
ﺗﺆﺍﺗﻴﻪ ﺍﳉﹼﺎﺭﻳﺔ ﺇﻻ ﻭﺎ ﺷﺒﻪ ﺍﻟﺬﻱ ﺑﻪ .ﻭﺇﻥﹼ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ ﺃﻥ ﳝﻜﺜﺎ ﻣﺘﻌﺎﻧﻘﲔ ﰲ ﳊﺎﻑٍ ﻭﺍﺣﺪٍ ﰒﹼ ﳛﺘﺠﺰﺍﻥ
ﻋﻦ ﺍﻟﺰﻧﺎ ﺗﻜﺮﻣﺎﹰ ﻭﲢﺮﺟﺎﹰ! ﻭﻫﺬﺍ ﺍﻟﺘﻜﺮﻡ ﻋﻨﺪ ﻋﻠﻮﺝ ﻃﱪﺳﺘﺎﻥ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ.
ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻤﺠﺎﻨﻴﻥ
ﻭﻣﻦ ﻗﻮﻝ ﺳﻬﻴﻞ ﺑﻦ ﻫﺎﺭﻭﻥ :ﺛﻼﺛﺔﹲ ﻣﻦ ﺍﺎﻧﲔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻘﻼﺀ :ﺍﻟﻐﻀﺒﺎﻥ ،ﻭﺍﻟﻌﺰﺑﺎﻥ ،ﻭﺍﻟﺴﻜﺮﺍﻥ .ﻓﻘﺎﻝ ﻟﻪ
ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺍﳋﻠﻴﻊ :ﻭﺍﳌﻨﻌﻆ ﻳﺎ ﺃﺑﻮ ﻋﻤﺮﻭ؟ ﻓﻘﺎﻝ :ﻭﺍﳌﻨﻌﻆ .ﻭﺿﺤﻚ ﻭﺃﻧﺸﺪ:
ﺑﺼﺎﺣﺒﻚ ﺍﻟﺬﻱ ﻻ ﺗﺼﺤﺒﻴﻨﺎ ﻭﻣﺎ ﺷﺮ ﺍﻟﺜﹼﻼﺛﺔ ﺃ ﻡ ﻋﻤﺮﻭ
ﻓﻘﻴﺩ ﺜﻘﻴﻑ ﻋﺎﺸﻕ ﺯﻭﺠﺔ ﺃﺨﻴﻪ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻛﺎﻥ ﻓﱴ ﻣﻦ ﺛﻘﻴﻒٍ ﺷﺪﻳﺪ ﺍﳊﻴﺎﺀ ،ﻛﺮﳝﺎﹰ ﺃﺩﻳﺒﺎﹰ ،ﻓﺒﻴﻨﺎ ﻫﻮ ﺟﺎﻟﺲ ،ﺇﺫ ﻣﺮﺕ ﺑﻪ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﺃﲨﻞ
ﺍﻟﻨﺴﺎﺀ ﻓﻠﻢ ﻳﺘﻤﺎﻟﻚ ﺃﻥ ﻗﺎﻡ ﻣﻦ ﺍﳊﻴﺎﺀ ﻣﻦ ﳎﻠﺴﻪ ﻟﻴﻌﻠﻢ ﻣﻦ ﻫﻲ ،ﻭﺃﻳﻦ ﺗﺮﻳﺪ .ﻭﻗﺪ ﻛﻠﻒ ﺎ ﻭﺍﺷﺘﺪ ﻋﺸﻘﻪ ﳍﺎ،
ﻓﺎﺗﺒﻌﻬﺎ ﺣﱴ ﺩﺧﻞ ﻣﱰﻝ ﺃﺧﻴﻪ ﻓﺈﺫﺍ ﻫﻲ ﺍﻣﺮﺃﺗﻪ ،ﻓﻀﺎﻕ ﺑﻪ ﺍﻷﻣﺮ ﻭﱂ ﻳﺪﺭ ﻣﺎ ﻳﺼﻨﻊ ،ﻭﻛﺘﻢ ﺷﺄﻧﻪ ،ﻭﺟﻌﻞ ﻣﺎ ﺑﻪ
ﻳﺰﺩﺍﺩ ﻛﻞ ﻳﻮﻡٍ ﺣﺘﻰ ﳓﻞ ﺟﺴﻤﻪ ،ﻓﺄﻧﻜﺮ ﺷﺄﻧﻪ ﺃﺧﻮﻩ ﻭﺃﻫﻠﻪ ﻭﺳﺄﻟﻮﻩ ﻋﻤﺎ ﺑﻪ .ﻓﻠﻢ ﳜﱪﻫﻢ ﺑﺸﻲﺀٍ ﻣﻦ ﺃﻣﺮﻩ.
ﻓﺪﻋﺎ ﺃﺧﻮﻩ ﺍﻷﻃﺒﺎﺀ ﻓﻌﺎﳉﻮﻩ ﻓﻠﻢ ﻳﻐﻨﻮﺍ ﻋﻨﻪ ﺷﻴﺌﺎﹰ ،ﻓﻠﻤﺎ ﺃﻋﻴﺎﻫﻢ ﻣﺎ ﺑﻪ ،ﻭﺯﺍﺩ ﺳﻘﻤﻪ ،ﺳﻠﹼﻤﻪ ﺃﺧﻮﻩ ﺇﱃ ﺍﳊﺎﺭﺙ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 23
ﺑﻦ ﻛﻠﺪﺓ ﻭﻛﺎﻥ ﻣﻦ ﺃﻃﺒﺎﺀ ﺍﻟﻌﺮﺏ ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﺍﳊﺎﺭﺙ ﻓﻠﻢ ﻳﺮﻯ ﺑﻪ ﺩﺍﺀٌ ﻳﻨﻜﺮ ،ﻏﲑ ﺃﻧﻪ ﻇﻦ ﺃﻧﻪ ﻋﺎﺷﻖ .ﻓﺨﻼ ﺑﻪ
ﺍﳊﺎﺭﺙ ﻓﺴﺄﻟﻪ ،ﻓﺄﰉ ﺃﻥ ﻳﻘﺮ ﻟﻪ ﺑﺸﻲﺀٍ .ﻓﻠﻤﺎ ﺃﻋﻴﺎ ﺍﳊﺎﺭﺙ ﺟﻌﻞ ﻳﺴﺄﻝ ﻋﻦ ﺃﲰﺎﺋﻬﻢ ﻭﺃﲰﺎﺀ ﻧﺴﺎﺋﻬﻢ ،ﻭﺍﻟﻔﱴ
ﻣﻠﻘﻰ ﺑﲔ ﻳﺪﻳﻪ ،ﻛﻠﹼﻤﺎ ﲰﻴﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻨﻬﻢ ﻧﻈﺮ ﺍﳊﺎﺭﺙ ﻭﺟﻪ ﺍﳌﺮﻳﺾ ﺣﺘﻰ ﺟﺎﺀ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﺃﺧﻴﻪ ﻓﺎﺭﺗﺎﺡ
ﻭﺗﻨﻔﹼﺲ ،ﻭﺍﻏﺮﻭﺭﻗﺖ ﻋﻴﻨﺎﻩ ﺑﺎﻟﺪﻣﻮﻉ .ﻓﻌﻠﻢ ﺍﳊﺎﺭﺙ ﺃﻣﺮﻩ ،ﻭﻗﺎﻝ ﻷﺧﻴﻪ :ﺇﺫﻫﺐ ﻓﺠﺌﲏ ﲜﻤﻴﻊ ﺃﻫﻠﻴﻜﻢ ،ﻭﻻ
ﻳﺘﺨﻠﹼﻒ ﻋﻨﻲ ﻣﻨﻬﻢ ﺍﻣﺮﺃﺓﹰ ﻭﻻ ﺭﺟﻼﹰ ،ﻓﺈﻧﻲ ﻗﺪ ﻭﻗﻌﺖ ﻋﻠﻰ ﺩﺍﺋﻪ.
ﻓﺨﺮﺝ ﺃﺧﻮﻩ ﺣﺘﻰ ﺃﺗﻰ ﺃﻫﻠﻪ ،ﻓﺠﻤﻴﻌﻬﻢ ﰲ ﻣﱰﻝ ﻭﻧﻘﻞ ﺍﳊﺎﺭﺙ ﺍﳌﺮﻳﺾ ﺇﻟﻴﻬﻢ ،ﻭﻗﺎﻝ :ﻻ ﻳﻐﻴﱭ ﻋﻨﻪ ﺍﻣﺮﺍﺓﹲ ﻭﻻ
ﺭﺟﻞﹲ .ﻓﻠﻤﺎ ﻧﻈﺮ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﻣﺮﺃﺓ ﺃﺧﻴﻪ ﺧﻒ ﻋﻨﻪ ﺑﻌﺾ ﻣﺎ ﻛﺎﻥ ﳚﺪﻩ .ﻓﻌﺮﻑ ﺍﳊﺎﺭﺙ ﺫﻟﻚ ﻣﻨﻪ ،ﻓﺄﻣﺮ ﺑﺸﺎﺓٍ
ﻓﺬﲝﺖ ،ﻭﺃﺧﺮﺝ ﻛﺒﺪﻫﺎ ﻓﻮﺿﻌﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ،ﰒﹼ ﺃﻃﻌﻤﻪ ﻣﻨﻬﺎ ﻓﺄﻛﻞ ﰒﹼ ﻣﺰﺝ ﻟﻪ ﺷﺮﺑﺔﹰ ﺧﻔﻴﻔﺔﹰ ﻓﺴﻘﺎﻩ ،ﻭﻓﻌﻞ ﺑﻪ
ﺫﻟﻚ ﺃﻳﺎﻣﺎﹰ ﻳﺰﻳﺪﻩ ﰲ ﻛﻞﹼ ﻳﻮﻡٍ ﺷﻴﺌﺎﹰ ﻗﻠﻴﻼﹰ ﰲ ﻣﻄﻌﻤﻪ ﻭﻣﺸﺮﺑﻪ .ﻓﺤﺴﻨﺖ ﺣﺎﻟﻪ ،ﻭﺭﺟﻊ ﺇﻟﻴﻪ ﺑﻌﺾ ﺟﺴﻤﻪ.
ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﳊﺎﺭﺙ ﺃﻧﻪ ﻗﻮﻱ ﺑﻌﺾ ﺍﻟﻘﻮﺓ ﺻﻨﻊ ﻟﻪ ﻃﻌﺎﻣﺎﹰ ﻭﻫﻴﺄ ﻟﻪ ﺷﺮﺍﺑﺎﹰ ﰒﹼ ﺃﺣﻀﺮ ﺍﻟﻔﱴ ﻭﺃﺧﺎﻩ ﻓﻄﻌﻤﺎ ﻭﺷﺮﺑﺎ،
ﻭﺃﻣﺮ ﺍﳊﺎﺭﺙ ﺃﺧﺎﻩ ﺃﻥ ﻳﻨﺼﺮﻑ ﻭﻗﺎﻡ ﻫﻮ ﻭﻭﻛﹼﻞ ﻫﻮ ﺑﺎﻟﻔﱴ ﻣﻦ ﻳﺴﻘﻴﻪ ﻭﻳﻐﻨﻴﻪ ،ﻭﻗﺎﻝ :ﺍﺣﻔﻆ ﺣﺪﻳﺜﻪ ،ﻭﻛﻞﹼ ﻣﺎ
ﻳﺘﻜﻠﹼﻢ ﺑﻪ ،ﻭﺣﺪﺛﻪ ﻛﻞﹼ ﺣﺪﻳﺚٍ ﺗﻌﺮﻓﻪ ﰲ ﺍﻟﻌﺸﻖ ﻭﺃﺧﺒﺎﺭ ﺍﻟﻌﺸﺎﻕ ،ﻭﺃﺷﻌﺎﺭﻫﻢ .ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﺸﺮﺍﺏ ﰲ ﺍﻟﻔﱴ
ﺗﻐﻨﻰ:
ﻭﻗﻔﻮﺍ ﻛﻲ ﺗﻜﻠﹼﻤﻮﺍ: ﺃﻫﻞ ﻭﺩّﻱ ،ﺃﻻ ﺳﻠﻤﻮﺍ
ﻣﻦ ﻓﺆﺍﺩﻱ ﻭﺃﻧﻌﻢ ﺃﺧﺬ ﺍﳊ ﻲ ﺣﻈﹼﻬﻢ
ﻭﻓﺆﺍﺩﻱ ﻣﺘﻴﻢ ﻓﻬﻤﻮﻣﻲ ﻛﺜﲑﺓﹲ،
ﺃﺑﺪ ﺍﻟﺪﻫﺮ ﻳﺴﻘﻢ. ﻭﺃﺧﻮ ﺍﳊﺐ ﺟﺴﻤﻪ
ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺍﳊﺎﺭﺙ ،ﺩﻋﺎ ﺍﳌﻮﻛﹼﻞ ﺑﺎﻟﻔﱴ ﻓﺴﺄﻟﻪ ،ﻓﻌﺮﻓﻪ ﺑﻜﻞﹼ ﺷﻲﺀٍ ،ﻓﺤﺪﺛﻪ ﻭﺃﻧﺸﺪ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱵ ﺗﻐﻨﻰ ﺎ.
ﻓﺪﻋﺎ ﺃﺧﺎﻩ ﻓﻌﺮﻓﻪ ﺇﻧﻪ ﻋﺎﺷﻖ ﻻﻣﺮﺃﺗﻪ .ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﺃﺧﻲ ﺃﻧﺎ ﺃﻧﺰﻝ ﻟﻚ ﻋﻨﻬﺎ ﻭﺗﺘﺰﻭﺟﻬﺎ .ﻓﻠﻤﺎ ﲰﻌﻪ ﺍﻟﻔﱴ ﺍﺳﺘﺤﻴﺎ
ﻭﺧﺮﺝ ﻫﺎﺭﺑﺎﹰ ﻋﻠﻰ ﻭﺟﻬﻪ ،ﻓﻠﻢ ﻳﻘﻔﻮﺍ ﻟﻪ ﻋﻠﻰ ﺧﱪٍ ﺇﱃ ﺍﻟﻴﻮﻡ ﻓﺴﻤﻲ ﻓﻘﻴﺪ ﺛﻘﻴﻒ.
ﻤﻥ ﻴﻔﻌﻝ ﻤﺜﻘﺎﻝ ﺫﺭﺓٍ ﺨﻴﺭﺍﹰ ﻴﺭﻩ
ﻭﺭﻭﻯ ﻧﺎﻓﻊ ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :ﺑﻴﻨﺎ ﺛﻼﺛﺔ ﻧﻔﺮٍ ﳝﺸﻮﻥ ﺇﺫ ﺃﺧﺬﻫﻢ
ﺍﳌﻄﺮ ﻓﺄﻭﻭﺍ ﺇﱃ ﻏﺎﺭٍ ﰲ ﺟﺒﻞ .ﻓﺎﳓﻂﹼ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳉﺒﻞ ﺻﺨﺮﺓﹲ ﻓﺎﻧﻄﺒﻘﺖ ﻋﻠﻴﻬﻢ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻧﻈﺮﻭﺍ
ﺃﻋﻤﺎﻻﹰ ﻋﻤﻠﺘﻤﻮﻫﺎ ﷲ ﺻﺎﳊﺔﹰ ،ﻓﺎﺩﻋﻮﺍ ﺍﷲ ﺎ .ﻓﺪﻋﻮﺍ ﺍﷲ ،ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﻘﺎﻝ ﺃﺣﺪﻫﻢ :ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻪ
ﻛﺎﻥ ﱄ ﺃﺑﻮﺍﻥ ﺷﻴﺨﺎﻥ ﻛﺒﲑﺍﻥ ،ﻭﺍﻣﺮﺃﺓﹲ ﻭﺻﺒﻴﺎﻥ ،ﻓﻜﻨﺖ ﺃﺭﻋﻰ ﻋﻠﻴﻬﻢ ﻓﺈﺫﺍ ﺭﺣﺖ ﺇﻟﻴﻬﻢ ﺣﻠﺒﺖ ،ﻭﺑﺪﺃﺕ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 24
ﺑﻮﺍﻟﺪﻱ ﺃﺳﻘﻴﻬﻤﺎ ﻗﺒﻞ ﺑﲏ .ﻭﺇﻧﻲ ﱂ ﺁﺕ ﻳﻮﻣﺎﹰ ﺣﺘﻰ ﺃﻣﺴﻴﺖ ،ﻓﻮﺟﺪﻤﺎ ﻗﺪ ﻧﺎﻣﺎ ،ﻓﺤﻠﺒﺖ ﻛﻤﺎ ﻛﻨﺖ ﺃﺣﻠﺐ،
ﻓﻘﻤﺖ ﻋﻨﺪ ﺭﺅﻭﺳﻬﻤﺎ ﺃﻛﺮﻩ ﺃﻥ ﺃﻭﻗﻈﻬﻤﺎ ﻣﻦ ﻧﻮﻣﻬﻤﺎ ،ﻭﺃﻛﺮﻩ ﺃﻥ ﺃﺑﺪﺃ ﺑﺎﻟﺼﺒﻴﺔ ﻗﺒﻠﻬﻤﺎ ،ﻓﺠﻌﻠﻮﺍ ﻳﺘﻀﺎﻏﻮﻥ
ﲢﺖ ﻗﺪﻣﻲ ،ﻓﻠﻢ ﻳﺰﻝ ﺫﻟﻚ ﺩﺃﻢ ﺣﺘﻰ ﻃﻠﻊ ﺍﻟﻔﺠﺮ .ﻓﺈﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺇﻧﻲ ﻓﻌﻠﺖ ﺫﻟﻚ ﺇﺑﺘﻐﺎﺀ ﻭﺟﻬﻚ ،ﻓﺄﻓﺮﺝ
ﻋﻨﺎ ﻓﺮﺟﺔﹰ ﻧﺮﻯ ﻣﻨﻬﺎ ﺍﻟﺴﻤﺎﺀ .ﻓﻔﺮﺝ ﺍﷲ ﻟﻪ ﻓﺮﺟﺔﹰ.
ﻭﻗﺎﻝ ﺍﻵﺧﺮ :ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺇﻧﻪ ﻛﺎﻧﺖ ﱄ ﺇﺑﻨﺔ ﻋﻢ ﻓﺄﺣﺒﺒﺘﻬﺎ ﻛﺄﺷﺪ ﻣﺎ ﳛﺐ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻨﺴﺎﺀ ،ﻓﻄﻠﺒﺖ ﺇﻟﻴﻬﺎ
ﻧﻔﺴﻬﺎ ﻓﺄﺑﺖ ﺣﺘﻰ ﺁﺗﻴﻬﺎ ﲟﺎﺋﺔ ﺩﻳﻨﺎﺭٍ ،ﻓﺴﻌﻴﺖ ﺣﺘﻰ ﲨﻌﺖ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭٍ ﻓﺠﺌﺘﻬﺎ ﺎ ،ﻓﻠﻤﺎ ﻗﻌﺪﺕ ﺑﲔ ﺭﺟﻠﻴﻬﺎ،
ﻗﺎﻟﺖ :ﻳﺎ ﻋﺒﺪ ﺍﷲ ،ﺍﺗﻖ ﺍﷲ ﻭﻻ ﺗﻔﻀﻦ ﺍﳋﺎﰎ ﺇﻻ ﲝﻘﻪ .ﻓﻘﻤﺖ ﻋﻨﻬﺎ ﻓﺈﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺇﻧﻲ ﻓﻌﻠﺖ ﺫﻟﻚ ﺇﺑﺘﻐﺎﺀ
ﻭﺟﻪ ﺭﺑﻚ ،ﻓﺄﻓﺮﺝ ﻋﻨﺎ ﻓﺮﺟﺔﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ .ﻓﻔﺮﺝ ﺍﷲ ﺟﻞﹼ ﺛﻨﺎﺅﻩ ﻓﺮﺟﺔﹰ.
ﻭﻗﺎﻝ ﺍﻵﺧﺮ :ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻲ ﺍﺳﺘﺄﺟﺮﺕ ﺃﺟﲑﺍﹰ ﻓﻠﻤﺎ ﻗﻀﻰ ﻋﻤﻠﻪ ،ﻗﺎﻝ :ﺃﻋﻄﲏ ﺣﻘﹼﻲ .ﻓﺄﻋﺮﺿﺖ ﻋﻨﻪ
ﻭﺗﺮﻛﺘﻪ ،ﰒﹼ ﺍﺷﺘﺮﻳﺖ ﲝﻘﹼﻪ ﺑﻘﺮﺍﹰ ﻭﺭﺍﻋﻴﺎﹰ ﳍﺎ ﻓﺠﺎﺀﱐ ﺑﻌﺪ ﺣﲔ ،ﻓﻘﺎﻝ ﱄ :ﺍﺗﻖ ﺍﷲ ﻭﻻ ﺗﻈﻠﻤﲏ ،ﻭﺃﻋﻄﲏ ﺣﻘﹼﻲ.
ﻓﻘﻠﺖ ﻟﻪ :ﺇﺫﻫﺐ ﺇﱃ ﺗﻠﻚ ﺍﻟﺒﻘﺮ ﻭﺭﺍﻋﻴﻬﺎ .ﻓﺄﺧﺬﻫﺎ ﻭﺫﻫﺐ ،ﻓﺈﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻧﻲ ﻓﻌﻠﺖ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻬﻚ،
ﻓﺄﻓﺮﺝ ﻟﻨﺎ ﻣﺎ ﺑﻘﻲ .ﻓﻔﺮﺟﻬﺎ ﺍﷲ ﻋﻨﻬﻢ".
ﻫﺫﺍ ﻁﺎﻟﺏ ﻭﻟﺩ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻗﻠﺖ ﻷﻋﺮﺍﺑﻴﺔٍ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ :ﺃﻧﺘﻢ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﺸﻘﺎﹰ ﻓﻤﺎ ﺗﻌﺪﻭﻥ ﺍﻟﻌﺸﻖ ﻓﻴﻜﻢ؟ ﻗﺎﻟﺖ:
ﺍﻟﻐﻤﺰﺓ ﻭﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﻀﻤﺔ .ﰒﹼ ﻗﺎﻟﺖ:
ﻭﻏﻤﺰ ﻛﻒ ،ﻭﻋﻀﺪ . ﻣﺎ ﺍﳊﺐ ﺇﻻ ﻗﺒﻠﺔﹲ،
ﺇﻥ ﻧﻜﺢ ﺍﳊﺐ ﻓﺴﺪ. ﺐ ﺇﻻ ﻫﻜﺬﺍ،
ﻣﺎ ﺍﳊ
ﰒﹼ ﻗﺎﻟﺖ :ﻭﺃﻧﺘﻢ ﻳﺎ ﺣﻀﺮ ،ﻛﻴﻒ ﺗﻌﺪﻭﻥ ﺍﻟﻌﺸﻖ ﻓﻴﻜﻢ؟ ﻗﻠﺖ :ﻳﻘﻌﺪ ﺑﲔ ﺭﺟﻠﻴﻬﺎ ﻭﳚﻬﺪ ﻧﻔﺴﻪ .ﻓﻘﺎﻟﺖ :ﻳﺎ ﺍﺑﻦ
ﺃﺧﻲ ،ﻣﺎ ﻫﺬﺍ ﻋﺎﺷﻘﺎﹰ ﻫﺬﺍ ﻃﺎﻟﺐ ﻭﻟﺪ.
ﺍﻟﺴﺒﻴﻝ ﻟﺩﺨﻭﻝ ﺍﻟﻤﺭﺃﺓ ﺇﻟﻰ ﺍﻟﺠﻨﹼﺔ
ﻭﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ،ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﻪ ﻗﺎﻝ " :ﺇﺫﺍ ﺻﻠﹼﺖ ﺍﳌﺮﺃﺓ ﲬﺴﻬﺎ،
ﻭﺣﻔﻈﺖ ﻓﺮﺟﻬﺎ ،ﻭﺃﻃﺎﻋﺖ ﺯﻭﺟﻬﺎ ،ﺩﺧﻠﺖ ﺍﳉﹼﻨﺔ.
ﺭﺍﻭﺩﺘﻪ ﻋﻥ ﻨﻔﺴﻬﺎ ﻓﺄﺒﻰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 25
ﻋﺮﺽ ﺍﳊﺠﺎﺝ ﺳﺠﻨﻪ ﻳﻮﻣﺎﹰ ،ﻓﺄﰐ ﺑﺮﺟﻞٍ ﻓﻘﺎﻝ ﻟﻪ :ﻣﺎ ﻛﺎﻥ ﺟﺮﻣﻚ؟ ﻗﺎﻝ :ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﺃﺧﺬﱐ ﺍﻟﻌﺴﺲ
ﻭﺃﻧﺎ ﳐﱪﻙ ﲞﱪﻱ ،ﻓﺈﻥ ﻳﻜﻦ ﺍﻟﻜﺬﺏ ﻳﻨﺠﻲ ﻓﺎﻟﺼﺪﻕ ﺃﻭﱃ ﺑﺎﻟﻨﺠﺎﺓ .ﻓﻘﺎﻝ :ﻣﺎ ﻗﺼﺘﻚ؟ ﻗﺎﻝ :ﻛﻨﺖ ﺃﺧﹰﺎ
ﻟﺮﺟﻞٍ ﻓﻀﺮﺏ ﺍﻷﻣﲑ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺚ ﺇﱃ ﺧﺮﺍﺳﺎﻥ ،ﻓﻜﺎﻧﺖ ﺇﻣﺮﺃﺗﻪ ﲡﺪ ﰊ ﻭﺃﻧﺎ ﻻ ﺃﺷﻌﺮ ،ﻓﺒﻌﺜﺖ ﺇﱄﹼ ﻳﻮﻣﺎﹰ ﺭﺳﻮﻻﹰ
ﻗﺪ ﺟﺎﺀ ﻛﺘﺎﺏ ﺻﺎﺣﺒﻚ ﻓﻬﻠﻢ ﻟﺘﻘﺮﺃﻩ .ﻓﻤﻀﻴﺖ ﺇﻟﻴﻬﺎ ،ﻓﺠﻌﻠﺖ ﺗﺸﻐﻠﲏ ﺑﺎﳊﺪﻳﺚ ﺣﺘﻰ ﺻﻠﹼﻴﻨﺎ ﺍﻟﻌﺸﺎﺀ ،ﰒﹼ
ﺃﻇﻬﺮﺕ ﱄ ﻣﺎ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﺩﻋﺘﲏ ﺇﱃ ﺍﻟﺴﻮﺀ ،ﻓﺄﺑﻴﺖ ﺫﻟﻚ .ﻓﻘﺎﻟﺖ :ﻭﺍﷲ ﻟﺌﻦ ﱂ ﺗﻔﻌﻞ ﻷﺻﻴﺤﻦ ﻭﻷﻗﻮﻟﻦ
ﺃﻧﻚ ﻟﺺ .ﻓﻠﻤﺎ ﺃﺑﻴﺖ ﻋﻠﻴﻬﺎ ﺻﺮﺧﺖ ﻓﺨﺮﺟﺖ ﻫﺎﺭﺑﺎﹰ .ﻭﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺃﻫﻮﻥ ﻋﻠﻲ ﻣﻦ ﺧﻴﺎﻧﺔ ﺃﺧﻲ .ﻓﻠﻘﻴﲏ
ﻋﺴﺲ ﺍﻷﻣﲑ ﻓﺄﺧﺬﻭﱐ .ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻣﺘﻤﺜﹼﻼﹰ:
ﻗﺪ ﺩﻋﺘﲏ ﻟﻮﺻﻠﻬﺎ ﻓﺄﺑﻴﺖ ﺭﺏ ﺑﻴﻀﺎﺀ ﺫﺍﺕ ﺩﻝﱟ ﻭﺣﺴﻦ
ﻛﻨﺖ ﻧﺪﻣﺎﻥ ﺯﻭﺟﻬﺎ ﻓﺎﺳﺘﺤﻴﺖ ﱂ ﻳﻜﻦ ﺷﺄﱐ ﺍﻟﻌﻔﺎﻑ ﻭﻟﻜﻦ
ﻓﻌﺮﻑ ﺻﺪﻕ ﺣﺪﻳﺜﻪ ﻭﺃﻣﺮ ﺑﺈﻃﻼﻗﻪ.
ﻴﻌﺎﻤﻠﻬﺎ ﺒﻤﺎ ﻴﺭﻀﻲ ﺍﻟﺭﺏ
ﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ ،ﻭﻗﺪ ﻃﺎﻝ ﻋﺸﻘﻪ ﳉﺎﺭﻳﺔٍ :ﻣﺎ ﺃﻧﺖ ﺻﺎﻧﻊ ﻟﻮ ﻇﻔﺮﺕ ﺎ ﻭﻻ ﻳﺮﺍﻛﻤﺎ ﻏﲑ ﺍﷲ؟ ﻗﺎﻝ :ﺇﺫﺍ،
ﻭﺍﷲ ﻻ ﺃﺟﻌﻠﻪ ﺃﻫﻮﻥ ﺍﻟﻨﺎﻇﺮﻳﻦ ،ﻟﻜﻨﻲ ﺃﻓﻌﻞ ﺎ ﻣﺎ ﺃﻓﻌﻞ ﲝﻀﺮﺓ ﺃﻫﻠﻬﺎ ،ﺣﺪﻳﺚﹲ ﻳﻄﻮﻝ ،ﻭﳊﻆﹲ ﻛﻠﻴﻞ ﻭﺗﺮﻙ ﻣﺎ
ﻳﻜﺮﻩ ﺍﻟﺮﺏ ،ﻭﻳﻨﻘﻄﻊ ﺑﻪ ﺍﳊﺐ.
ﺭﺩ ﺍﻟﺠﺎﺭﻴﺔ ﻭﻟﻙ ﺍﻟﺠﻨﹼﺔ
ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﺰﺍﻫﺪ :ﻛﺎﻧﺖ ﻋﻨﺪﻱ ﺟﺎﺭﻳﺔﹲ ﻓﺒﻌﺘﻬﺎ ،ﻓﺘﺒﻌﺘﻬﺎ ﻧﻔﺴﻲ ،ﻓﺴﺮﺕ ﺇﱃ ﻣﻮﻻﻫﺎ ﻣﻊ ﲨﺎﻋﺔ
ﺇﺧﻮﺍﻧﻪ ،ﻓﺴﺄﻟﻮﻩ ﺃﻥ ﻳﻘﻴﻠﲏ ﻭﻳﺮﺑﺢ ﻋﻠﻲ ﻣﺎ ﺷﺎﺀ ،ﻓﺄﰉ ،ﻓﺎﻧﺼﺮﻓﺖ ﻣﻦ ﻋﻨﺪﻩ ﻣﻬﻤﻮﻣﺎﹰ ﻣﻐﻤﻮﻣﺎﹰ ،ﻓﺒﺖ ﺳﺎﻫﺮﺍﹰ ﻻ
ﺃﺩﺭﻱ ﻣﺎ ﺃﺻﻨﻊ ،ﻓﻠﻤﺎ ﺭﺃﻳﺖ ﻣﺎ ﰊ ﻣﻦ ﺍﳉﹼﻬﺪ ،ﻛﺘﺒﺖ ﺍﲰﻬﺎ ﰲ ﺭﺍﺣﱵ ،ﻭﺍﺳﺘﻘﺒﻠﺖ ﺍﻟﻘﺒﻠﺔ .ﻓﻜﻞﹼ ﻣﺎ ﻃﺮﻗﲏ
ﻃﺎﺭﻕ ﻣﻦ ﺫﻛﺮﻫﺎ ﺭﻓﻌﺖ ﻳﺪﻱ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻗﻠﺖ :ﻳﺎ ﺳﻴﺪﻱ ﻫﺬﻩ ﻗﺼﱵ .ﺣﺘﻰ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺴﺤﺮ ﻣﻦ ﺍﻟﻴﻮﻡ
ﺍﻟﺜﹼﺎﱐ ،ﺇﺫ ﺃﻧﺎ ﺑﺮﺟﻞٍ ﻳﺪﻕ ﺍﻟﺒﺎﺏ ،ﻓﻘﻠﺖ :ﻣﻦ ﻫﺬﺍ :ﺃﻧﺎ ﻣﻮﱃ ﺍﳉﹼﺎﺭﻳﺔ .ﻓﻔﺘﺤﺖ ،ﻭﺇﺫﺍ ﺎ .ﻓﻘﺎﻝ :ﺧﺬﻫﺎ ﺑﺎﺭﻙ
ﺍﷲ ﻟﻚ ﻓﻴﻬﺎ! ﻓﻘﻠﺖ :ﺧﺬ ﻣﺎﻟﻚ ﻭﺍﻟﺮﺑﺢ .ﻓﻘﺎﻝ :ﻣﺎ ﻛﻨﺖ ﻵﺧﺬ ﺩﻳﻨﺎﺭﺍﹰ ﻭﻻ ﺩﺭﳘﺎﹰ .ﻗﻠﺖ ﻓﻠﻢ ﺫﻟﻚ؟ ﻗﺎﻝ:
ﺃﺗﺎﱐ ﺍﻟﻠﻴﻠﺔ ﰲ ﻣﻨﺎﻣﻲ ﺁﺕٍ ﻓﻘﺎﻝ :ﺭﺩ ﺍﳉﹼﺎﺭﻳﺔ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ،ﻭﻟﻚ ﺍﳉﻨﺔ.
ﺠﻭﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺠﻌﻔﺭ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 26
ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻋﻤﺎﺭ ﻓﻘﻴﻪ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻗﺪ ﻣﺮ ﺑﻨﺨﺎﺱٍ ﻣﻌﻪ ﻓﺘﻴﺎﺕ ،ﻓﻨﻈﺮ ﺇﻟﻴﻬﻦ ،ﻓﺘﻌﻠﹼﻖ ﺑﻮﺍﺣﺪﺓٍ
ﻣﻨﻬﻦ ،ﻓﺎﺷﺘﺪ ّﻭﺟﺪﻩ ﺎ ،ﻭﺍﺷﺘﻬﺮ ﺑﺬﻛﺮﻫﺎ ،ﺣﺘﻰ ﺃﺗﻰ ﺇﻟﻴﻪ ﻋﻄﺎﺀ ﻭﳎﺎﻫﺪ ﻳﻌﺬﻟﻮﻧﻪ .ﻓﻠﻢ ﻳﻜﻦ ﺟﻮﺍﺑﻪ ﺇﻻﹼ ﺃﻥ
ﻗﺎﻝ:
ﻓﻤﺎ ﺃﺑﺎﱄ ﺃﻃﺎﻝ ﺍﻟﻠﻮﻡ ﺃﻡ ﻗﺼﺮﺍ ﻳﻠﻮﻣﻮﻧﲏ ﻓﻴﻚ ﺃﻗﻮﺍﻡ ﺃﺟﺎﻟﺴﻬﻢ
ﻓﺎﻧﺘﻬﻰ ﺧﱪﻩ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻓﺨﺮﺝ ﺣﺎﺟﺎﹰ ﺑﺴﺒﺒﻪ ،ﻭﺑﻌﺚ ﺇﱃ ﻣﻮﱃ ﺍﳉﹼﺎﺭﻳﺔ ﻭﺍﺷﺘﺮﺍﻫﺎ ﻣﻨﻪ ﺑﺄﺭﺑﻌﲔ ﺃﻟﻔﺎﹰ،
ﻭﺃﻣﺮ ﻗﻴﻤﺔ ﺟﻮﺍﺭﻳﻪ ﻓﺤﻠﹼﺘﻬﺎ ﻭﺯﻳﻨﺘﻬﺎ .ﻭﺑﻠﻎ ﺍﻟﻨﺎﺱ ﻗﺪﻭﻣﻪ ،ﻓﺪﺧﻠﻮﺍ ﺇﻟﻴﻪ ﻟﻠﺴﻼﻡ ﻋﻠﻴﻪ ﻭﻓﻴﻬﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ
ﻋﻤﺎﺭ .ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺸﺨﻮﺹ ﺍﺳﺘﺠﻠﺴﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﻣﺎ ﻓﻌﻞ ﺣﺐ ﻓﻼﻧﺔ؟ ﻗﺎﻝ :ﻣﺸﻮﺏ ﺍﻟﻠﺤﻢ ﻭ ﺍﻟﺪﻡ ﻭﺍﳌﺦ
ﻭﺍﻟﻌﻈﻢ ﻭﺍﻟﻌﺼﺐ .ﻭﺃﻣﺮ ﺍﳉﹼﺎﺭﻳﺔ ﻓﺄﺧﺮﺟﺖ ﺇﻟﻴﻪ ،ﻭﻗﺎﻝ :ﻫﻲ ﻫﺬﻩ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺃﺻﻠﺤﻚ ﺍﷲ .ﻗﺎﻝ :ﺇﻧﻤﺎ
ﺍﺷﺘﺮﻳﺘﻬﺎ ﻟﻚ ،ﻓﻮﺍﷲ ﻣﺎ ﺩﻧﻮﺕ ﻣﻨﻬﺎ ،ﻓﺸﺄﻧﻚ ﺎ ،ﻓﻬﻲ ﻟﻚ ﻣﺒﺎﺭﻛﺔ .ﻭﺃﻣﺮ ﻟﻪ ﲟﺎﺋﺔ ﺩﺭﻫﻢٍ ،ﻭﻗﺎﻝ ﻟﻪ :ﺧﺬ ﻫﺬﺍ
ﺍﳌﺎﻝ ﻟﺌﻠﹼﺎ ﺘﻢ ﺎ ﻭﺘﻢ ﺑﻚ .ﻗﺎﻝ ،ﻓﺒﻜﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻓﺮﺣﺎﹰ ﻭﻗﺎﻝ :ﻳﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻗﺪ ﺧﺼﻜﻢ ﺍﷲ ﺑﺄﺷﺮﻑ ﻣﺎ
ﺧﺺ ﺑﻪ ﺃﺣﺪﺍﹰ ﻣﻦ ﺻﻠﺐ ﺁﺩﻡ ،ﻓﻠﺘﻬﻨﺌﻜﻢ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ،ﻭﺑﺎﺭﻙ ﻟﻜﻢ ﻓﻴﻬﺎ .ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺑﻌﺾ ﻣﺎ ﺍﺷﺘﻬﺮ
ﺑﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻣﻦ ﺍﳉﹼﻮﺩ.
ﺍﻟﺯﻨﺎ ﺃﻨﻭﺍﻉ
ﻭﻗﻴﻞ ﻷﻋﺮﺍﰊ :ﺃﺗﻌﺮﻑ ﺍﻟﺰﻧﺎ ،ﻗﺎﻝ :ﻭﻛﻴﻒ ﻻ .ﻗﻴﻞ :ﻓﻤﺎ ﻫﻮ؟ ﻗﺎﻝ :ﻣﺺ ﺍﻟﺮﻳﻘﺔ ،ﻭﻟﺜﻢ ﺍﻟﻌﺸﻴﻘﺔ ،ﻭﺍﻷﺧﺬ ﻣﻦ
ﺍﳊﺪﻳﺚ ﺑﻨﺼﻴﺐ .ﻗﻴﻞ :ﻣﺎ ﻫﻜﺬﺍ ﻧﻌﺪﻩ ﻓﻴﻨﺎ! ﻗﺎﻝ :ﻓﻤﺎ ﺗﻌﺪﻭﻧﻪ؟ ﻗﻴﻞ :ﺍﻟﻨﻖ ﺍﻟﺸﺪﻳﺪ ﺃﻥ ﲡﻤﻊ ﺑﲔ ﺍﻟﺮﻛﺒﺔ
ﻭﺍﻟﻮﺭﻳﺪ ،ﻭﺻﻮﺕ ﻳﻮﻗﻆ ﺍﻟﻨﻮﺍﻡ ،ﻭﻓﻌﻞﹲ ﻳﻮﺟﺐ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻵﺛﺎﻡ .ﻗﺎﻝ :ﷲ ﻣﺎ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﺒﻌﻴﺪ ،ﻓﻜﻴﻒ
ﺍﻟﺼﺪﻳﻖ ﺍﻟﻮﺩﻭﺩ.
ﺃﺨﺒﺎﺭ ﺃﻫﻝ ﺍﻟﻌﻔﺎﻑ
ﻭﻗﻴﻞ ﻵﺧﺮ :ﻣﺎ ﻛﻨﺖ ﺻﺎﻧﻌﺎﹰ ﻟﻮ ﻇﻔﺮﺕ ﲟﻦ ﻮﻯ؟ ﻗﺎﻝ :ﻛﻨﺖ ﺃﻃﻴﻊ ﺍﳊﺐ ﰲ ﻟﺜﺎﻣﻬﺎ ،ﻭﺃﻋﺼﻲ ﺍﻟﺸﻴﻄﺎﻥ ﰲ
ﺁﺛﺎﻣﻬﺎ ،ﻭﻻ ﺃﻓﺴﺪ ﺑﻀﻊ ﻋﺸﺮﺓ ﺳﻨﲔ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﺫﻣﻴﻤﺎﹰ ﻋﺎﺭﻩ ،ﻭﻳﻨﺸﺮ ﻗﺒﻴﺢ ﺃﺧﺒﺎﺭﻩ ﰲ ﺳﺎﻋﺔٍ ﺗﻔﻘﺪ ﻟﺬﹼﺎ .ﺇﻧﻲ
ﺇﺫﺍﹰ ﻟﺌﻴﻢ ،ﻭﱂ ﻳﻠﺪﱐ ﻛﺮﱘ.
ﺍﻟﺤﺏ ﻤﺎ ﻻ ﻴﻐﻀﺏ ﺍﻟﺭﺏ
ﻭﻗﻴﻞ ﻵﺧﺮ :ﻣﺎ ﺃﻧﺖ ﺻﺎﻧ ﻊ ﺇﻥ ﻇﻔﺮﺕ ﲟﻦ ﲢﺐ؟ ﻗﺎﻝ :ﺃﺣﻠﻞ ﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﺍﳋﻤﺎﺭ ﻭﺃﺣﺮﻡ ﻣﺎ ﻛﺘﻤﻪ
ﺍﻹﺯﺍﺭ ،ﻭﺃﺯﺟﺮ ﺍﳊﺐ ﻋﻤﺎ ﻳﻐﻀﺐ ﺍﻟﺮﺏ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 27
ﻟﻴﻠﻰ ﻭﻗﻴﺱ ﺒﻥ ﺍﻟﻤﻠﻭﺡ
ﻭﻗﻴﻞ ﻟﻠﻴﻠﻰ ﻫﺬﺍ ﻗﻴﺲ ﻣﺎﺕ ﳌﺎ ﺑﻪ ﻣﻦ ﻋﺸﻘﻚ .ﻗﺎﻟﺖ :ﻭﻟﻘﺪ ﺧﻔﺖ ﻭﺍﷲ ﺃﻥ ﺃﻣﻮﺕ ﺑﺬﻟﻚ ﻣﻨﻪ .ﻗﻴﻞ ﳍﺎ :ﻓﻤﺎ
ﻋﻨﺪﻙ ﺣﻴﻠﺔﹲ ﲣﻔﹼﻒ ﻣﺎ ﺑﻪ؟ ﻗﺎﻟﺖ :ﺻﱪﻱ ،ﻭﺻﱪﻩ ،ﺃﻭ ﳛﻜﻢ ﺍﷲ ﺑﻴﻨﻨﺎ ﻭﻫﻮ ﺧﲑ ﺍﳊﺎﻛﻤﲔ.
ﻋﻔﺭﺍﺀ ﻭﻋﺭﻭﺓ ﺒﻥ ﺤﺯﺍﻡ
ﻭﻗﻴﻞ ﻟﻌﻔﺮﺍﺀ ،ﻭﻗﺪ ﺑﻠﻐﻬﺎ ﻣﺎ ﻧﺰﻝ ﺑﻌﺮﻭﺓ ،ﻓﻜﺎﺩﺕ ﺗﺒﻮﺡ ﺑﺴﺮﻫﺎ ﻓﻘﻴﻞ ﳍﺎ :ﺃﻣﺎ ﻋﻨﺪﻙ ﻟﻪ ﺣﻴﻠﺔﹲ ﲣ ﻔﹼﻒ ﻣﺎ ﺑﻪ؟
ﻓﻘﺎﻟﺖ :ﻭﺍﷲ ،ﻷﻧﺎ ﺃﺳﺮ ﺑﺬﻟﻚ ﻭﺃﺷﻮﻕ ﺇﻟﻴﻪ ﻣﻨﻪ ،ﻭﻟﻜﻦ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻌﺎﺭ ،ﻭﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ.
ﻤﻴﺔ ﻭﺫﻭ ﺍﻟﺭﻤﺔ
ﻭﻗﻴﻞ ﳌﻴﺔ ،ﺑﻌﺪ ﻣﻮﺕ ﻗﺎﺑﻮﺱ :ﻣﺎ ﻛﺎﻥ ﻳﻀﺮﻙ ﻟﻮ ﺃﻣﺘﻌﺘﻪ ﺑﻮﺟﻬﻚ ﻗﺒﻞ ﻣﻮﺗﻪ؟ ﻗﺎﻟﺖ :ﻣﻨﻌﲏ ﻣﻦ ﺫﻟﻚ ﺧﻮﻑ
ﺍﻟﻌﺎﺭ ،ﻭﴰﺎﺗﺔ ﺍﳉﹼﺎﺭ .ﻭﻟﻘﺪ ﻛﺎﻥ ﺑﻘﻠﱯ ﻣﻨﻪ ﺃﻛﺜﺮ ﳑﺎ ﻛﺎﻥ ﺑﻘﻠﺒﻪ ،ﻏﲑ ﺃﻧﻲ ﻭﺟﺪﺕ ﺳﺘﺮﻩ ﺃﺑﻘﻰ ﻟﻨﺎ ﳌﺎ ﰲ ﺍﻟﺼﺪﺭ
ﻣﻦ ﺍﳌﻮﺩﺓ ،ﻭﺃﲪﺪ ﻟﻠﻌﺎﻓﻴﺔ.
ﺍﻷﻤﺭ ﻤﺎ ﺘﺼﻔﻭﻥ ،ﻭﻟﻜﻥ ...
ﻭﻗﻴﻞ ﻻﺑﻨﺔ ﻣﻠﻚٍ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻔﺮﺱ ،ﻭﻗﺪ ﺃﺟﻬﺪﻫﺎ ﻋﺸﻖ ﺭﺟﻞٍ ﻣﻦ ﺃﺳﺎﻭﺭﺓ ﺃﺑﻴﻬﺎ :ﻟﻮ ﺭﻭﺣﺖ ﻋﻦ ﻗﻠﺒﻚ
ﺑﺎﻻﺟﺘﻤﺎﻉ ﻣﻌﻪ ،ﻛﻒ ﺫﻟﻚ ﻣﻦ ﻭﺟﺪﻙ .ﻗﺎﻟﺖ :ﺇﻥﹼ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﺗﺼﻔﻮﻥ ،ﻭﻟﻜﻦ ﻣﺎ ﻋﺬﺭﻱ ﺇﺫ ﻫﺘﻜﺖ
ﺳﺘﺮﻱ ،ﻭﺃﻇﻬﺮﺕ ﺃﻣﺮﻱ ،ﻋﻨﺪ ﻣﻦ ﻻ ﻳﻠﺰﻣﻪ ﻋﺎﺭﻱ ،ﻭﻳﺮﻏﻤﻪ ﺍﺷﺘﻬﺎﺭﻱ ،ﻭﺍﷲ ﻻ ﻛﺎﻥ ﻫﺬﺍ ﺃﺑﺪﺍﹰ.
ﻋﻔﺭﺍﺀ ﺒﻨﺕ ﺃﺤﻤﺭ ﻭﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺍﻟﺸﹼﺭﻴﺩ
ﻭﺣﻜﻰ ﺍﻟﺴﺮﻱ ﺑﻦ ﺍﳌﻄﹼﻠﺐ ﻗﺎﻝ :ﻛﺎﻥ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻟﺸﺮﻳﺪ ﻳﻌﺸﻖ ﻋﻔﺮﺍﺀ ﺑﻨﺖ ﺃﲪﺮ .ﻓﻠﻤﺎ ﻋﻴﻞ ﺻﱪﻩ ﻛﺘﺐ
ﺇﻟﻴﻬﺎ:
ﻭﰊ ﻣﻨﻚ ﰲ ﺍﻷﺣﺸﺎﺀ ﺃﺻﺪﻕ ﺷﺎﻫﺪ ﺻﱪﺕ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺣﺒﻚ ﺑﺮﻫﺔﹰ
ﺗﻘﻮﻡ ﻟﻘﻠﱯ ﰲ ﻣﻘﺎﻡ ﺍﻟﻌﻮﺍﺋﺪ ﻫﻮ ﺍﳌﻮﺕ ﺇﻥ ﱂ ﻳﺄﺗﲏ ﻣﻨﻚ ﺭﻗﻌ ﺔﹲ
ﻓﻠ ﻤﺎ ﻭﺻﻠﺖ ﺍﻟﺮﻗﻌﺔ ﻛﺘﺒﺖ ﺇﻟﻴﻪ:
ﻭﻧﻠﺖ ﺍﻟﺬﻱ ﻮﻯ ﺑﺮﻏﻢ ﺍﳊﻮﺍﺳﺪ ﻛﻔﻴﺖ ﺍﻟﺬﻱ ﲣﺸﻰ ﻭﺻﺮﺕ ﺇﱃ ﺍﳌﲎ
ﰊ ﺍﻟﺴﻮﺀ ،ﻣﺎ ﺟﺎﻧﺒﺖ ﻓﻌﻞ ﺍﻟﻌﻮﺍﺋﺪ ﻓﻮﺍﷲ ﻟﻮﻻ ﺃﻥ ﻳﻘﺎﻝ ﺗﻈﻨﻨ ﺎﹼ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 28
ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺍﻟﺮﻗﻌﺔ ﺇﻟﻴﻪ ﻭﺿﻌﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻪ ،ﻓﻠﻤﺎ ﺷﻢ ﺭﺍﺋﺤﺔ ﻳﺪﻫﺎ ﺷﻬﻖ ﺷﻬﻘﺔﹼ ﻓﻘﻀﻰ ﳓﺒﻪ .ﻓﻘﻴﻞ ﻟﻌﻔﺮﺍﺀ ﻣﺎ
ﻛﺎﻥ ﻳﻀﺮﻙ ﻟﻮ ﺭﻭﺣﺖ ﻋﻦ ﻗﻠﺒﻪ ﻭﺃﺟﺒﺘﻪ ﺑﺰﻭﺭﺓ؟ ﻗﺎﻟﺖ :ﻣﻨﻌﲏ ﻣﻦ ﺫﺍﻙ ﻗﻮﻟﻜﻦ ﻋﻔﺮﺍﺀ ﻗﺪ ﺻﺒﺖ ﺇﱃ ﺍﳊﺮﺙ!
ﻓﻮﺍﷲ ﻷﻗﺘﻠﻦ ﻧﻔﺴﻲ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ ﰊ ﺃﺣﺪ ﺇﻻ ﺍﷲ .ﻓﻠﺤﻘﺖ ﺑﻪ ﺳﺮﻳﻌﺎﹰ.
ﺃﺴﻤﺎﺀ ﺒﻨﺕ ﻋﺒﺩ ﺍﷲ ﻭﻜﺎﻤﻝ ﺒﻥ ﺍﻟﺭﻀﻴﻥ
ﻗﺎﻝ ﺍﻟﻌﺘﱯ :ﻋﺸﻖ ﻛﺎﻣﻞ ﺑﻦ ﺍﻟﺮﺿﲔ ﺃﲰﺎﺀ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﺎﻓﺮ ﺍﻟﺜﻘﻴﻔﺔ ،ﻭﻫﻲ ﺍﺑﻨﺔ ﻋﻤﻪ ،ﻓﻠﻢ ﻳﺰﻝ ﺑﻪ
ﺍﻟﻌﺸﻖ ﺣﺘﻰ ﺻﺎﺭ ﻛﺎﻟﺸﻦ ﺍﻟﺒﺎﱄ .ﻓﻠﻤﺎ ﺍﺷﺘﺪ ﻣﺎ ﺑﻪ ،ﺷﻜﺎ ﺃﺑﻮﻩ ﺇﱃ ﺃﺑﻴﻬﺎ ﻓﺰﻭﺟﻬﺎ ﻟﻪ ،ﻓﺤﻤﻞ ﺇﱃ ﺩﺍﺭﻫﺎ ﻭﻓﻴﻪ
ﺭﻣﻖ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﻟﺪﺍﺭ ،ﻗﺎﻝ :ﺃﻭﺃﻧﺎ ﲟﻮﺿﻊٍ ﺗﺴﻤﻊ ﺃﲰﺎﺀ ﻛﻼﻣﻲ؟ ﻗﻴﻞ :ﻧﻌﻢ .ﻓﺸﻬﻖ ﺷﻬﻘﺔﹼ ﻗﻀﻰ ﻣﻜﺎﻧﻪ .ﻓﻘﻴﻞ
ﳍﺎ :ﻳﺎ ﺃﲰﺎﺀ ﻗﺪ ﻣﺎﺕ ﺑﻐﺼﺔ .ﻗﺎﻟﺖ :ﻭﺍﷲ ﻷﻣﻮﺗﻦ ﲟﺜﻠﻬﺎ ،ﻭﻟﻘﺪ ﻛﻨﺖ ﻋﻠﻰ ﺯﻳﺎﺭﺗﻪ ﻗﺎﺩﺭﺓ ﻓﻤﻨﻌﲏ ﻗﺒﺢ ﺫﻛﺮ
ﺍﻟﺮﻳﺒﺔ ،ﻭﲰﺎﺟﺔ ﺍﻟﻐﻴﺒﺔ .ﻭﺳﻘﻄﺖ ﺑﺎﳌﺮﺽ ،ﻓﻠﻤﺎ ﺍﺷﺘﺪ ﺎ ،ﻗﺎﻟﺖ ﻷﺧﺺ ﻧﺴﺎﺋﻬﺎ :ﺻﻮﺭﻱ ﱄ ﺻﻮﺭﺗﻪ ،ﻓﺈﻧﻲ
ﺃﺣﺐ ﺃﻥ ﺃﺯﻭﺭﻩ ﻗﺒﻞ ﻣﻮﰐ .ﻓﻔﻌﻠﺖ .ﻓﻠﻤﺎ ﺭﺃﺕ ﺍﻟﺼﻮﺭﺓ ﺍﻋﺘﻨﻘﺘﻬﺎ ﻭﺷﻬﻘﺖ ﺷﻬﻘﺔﹰ ﻗﻀﺖ ﳓﺒﻬﺎ .ﻓﺪﻓﻨﺖ ﻣﻊ
ﺍﻟﻔﱴ ﰲ ﻗﱪٍ ﻭﺍﺣﺪٍ.
ﻭﻛﺘﺐ ﻋﻠﻰ ﻗﱪﳘﺎ:
ﻋﻠﻰ ﺍﻟﺪﻫﺮ ﺣﺘﻰ ﻏﻴﺒﺎ ﰲ ﺍﳌﻘﺎﺑﺮ ﺑﻨﻔﺴﻲ ﳘﺎ ﻣﺎ ﻣﺘﻌﺎ ﻮﺍﳘﺎ
ﻓﻠﻤﺎ ﺃﺻﻴﺒﺎ ﻗ ﺮﺑﺎ ﺑﺎﻟﺘﺰﺍﻭﺭ ﺃﻗﺎﻣﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﺘﺰﺍﻭﺭ ﺑﺮﻫ ﺔﹰ
ﻭﻳﺎ ﺯﻭﺭﺓﹰ ﺟﺎﺀﺕ ﺑﺮﻳﺐ ﺍﳌﻘﺎﺩﺭ ﻓﻴﺎ ﺣﺴﻦ ﻗﱪٍ ﺯﺍﺭ ﻗﱪﺍﹰ ﳛﺒﻪ
ﺃﻭﺼﺎﻑ ﺍﻟﻬﻭﻯ
ﺍﻟﻌﺸﻕ ﻟﺴﻌﺔﹲ ﻤﻥ ﺠﻨﻭﻥ
ﻗﺎﻝ ﺍﻟﻌﺘﱯ :ﻗﺎﻝ ﺃﻋﺮﺍﰊ :ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻌﺸﻖ ﺿﺮﺑﺎﹰ ﻣﻦ ﺍﻟﺴﺤﺮ ﺇﻧﻪ ﻟﺴﻌﺔﹲ ﻣﻦ ﺍﳉﹼﻨﻮﻥ.
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻁﹼﻠﻭﻝ
ﻭﺳﺌﻠﺖ ﺃﻋﺮﺍﺑﻴﺔﹲ ﻋﻦ ﺍﳍﻮﻯ ،ﻓﻘﺎﻟﺖ :ﻫﻮ ﺍﳍﻮﺍﻥ ﻏﻠﻂﹲ ﺑﺎﲰﻪ ،ﻭﺇﻧﻤﺎ ﻳﻌﺮﻑ ﻣﺎ ﻧﻘﻮﻝ ﻣﻦ ﺃﺑﻜﺘﻪ ﺍﳌﻌﺎﺭﻑ
ﻭﺍﻟﻄﹼﻠﻮﻝ.
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻨﹼﺎﺭ
ﻭﺳﺌﻠﺖ ﺃﻋﺮﺍﺑﻴﺔﹲ ﻋﻦ ﺻﻔﺔ ﺍﳍﻮﻯ ،ﻓﻘﺎﻟﺖ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 29
ﻧﻔﺲ ﺍﶈﺐ ﻓﻴﻠﻘﻰ ﺍﳌﻮﺕ ﻛﺎﻟﻠﻌﺐ ﺍﳊﺐ ﺃﻭﻟﻪ ﻣﻴﻞﹲ ﻴﻢ ﺑﻪ
ﺃﻭ ﻣﺰﺣﺔٍ ﺃﺷﻌﻠﺖ ﰲ ﺍﻟﻘﻠﺐ ﻛﺎﻟﻠﻬﺐ ﻳﻜﻮﻥ ﻣﺒﺪﺅﻩ ﻣﻦ ﻧﻈﺮﺓٍ ﻋﺮﺿﺖ
ﺗﻀﺮﻣﺖ ﺃﺣﺮﻗﺖ ﻣﺴﺘﺠﻤﻊ ﺍﳊﻄﺐ ﻛﺎﻟﻨﺎﺭ ﻣﺒﺪﺅﻫﺎ ﻣﻦ ﻗﺪﺣﺔٍ ،ﻓﺈﺫﺍ
ﻭﺃﻧﺸﺪ ﻷﰊ ﺟﻌﻔﺮ ﺍﻟﻄﹼﺮﲞﻲ:
ﻻﻳﻨﺒﺌﻚ ﻋﻨﻪ ﻣﺜﻞ ﺧﺒﲑ ﻟﻴﺲ ﺧﻄﺐ ﺍﳍﻮﻯ ﲞﻄﺐٍ ﻳﺴﲑٍ
ﻱ ﻭﻻ ﺑﺎﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻔﻜﲑ ﻟﻴﺲ ﺃﻣﺮ ﺍﳍﻮﻯ ﻳﺪﺑﺮ ﺑﺎﻟﺮﺃ
ﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ﺑﻌﺪ ﺍﻷﻣﻮﺭ ﺇﻧﻤﺎ ﺍﳊﺐ ﻭﺍﳍﻮﻯ ﺧﻄﺮﺍ ﺕٍ
ﺍﻟﻬﻭﻯ ﻭﺍﻟﺒﻼﺀ
ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ :ﺇﻥﹼ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳍﻮﻯ ﺃﺷﺪ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﶈﺒﻮﺏ ﺃﺷﺪ ﻣﻦ ﺍﻟﺼﱪ
ﻋﻠﻰ ﺍﳌﻜﺮﻭﻩ.
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻁﹼﺒﻴﺏ
ﻭﻟﻴﻢ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ ﻋﻠﻰ ﺍﳍﻮﻯ ،ﻓﻘﺎﻝ :ﻟﻮ ﻛﺎﻥ ﻟﺬﻱ ﻫﻮﻯ ﺍﺧﺘﻴﺎﺭ ﻻﺧﺘﺎﺭ ﺃﻥ ﻻ ﻫﻮﻯ .ﻭﺃﻧﺸﺪ ﻨﻮﻥ
ﻟﻴﻠﻰ:
ﺃﺛﻨﺘﲔ ﺻﻠﹼﻴﺖ ﺍﻟﻀﺤﻰ ﺃﻡ ﲦﺎﻧﻴﺎ ﺃﺻﻠﹼﻲ ﻓﻼ ﺃﺩﺭﻱ ﺇﺫﺍ ﻣﺎ ﺫﻛﺮﺎ
ﺑﻮﺟﻬﻲ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺼﻠﹼﻰ ﻭﺭﺍﺋﻴﺎ ﺃﺭﺍﱐ ﺇﺫﺍ ﺻﻠﹼﻴﺖ ﺃﻗﺒﻠﺖ ﳓﻮﻫﺎ
ﻭﻋﻈﻢ ﺍﳉﻮﻯ ﺃﻋﻴﺎ ﺍﻟﻄﹼﺒﻴﺐ ﺍﳌﺪﺍﻭﻳﺎ ﻭﻣﺎ ﰊ ﺇﺷﺮﺍﻙ ﻭﻟﻜﻦ ﺣﺒﻬﺎ
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻤﻭﺕ
ﻭﺃﻧﺸﺪ ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ:
ﺃﻥﹼ ﺍﶈﺒﲔ ﰲ ﳍﻮٍ ﻭﻟﺬﹼﺍﺕ ﻻ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻤﻦ ﻛﺎﻥ ﳜﱪﱐ
ﺧﲑ ﻟﻪ ﻣﻦ ﻟﻘﺎﺀ ﺍﳌﻮﺕ ﻣﺮﺍﺕ ﳌﻮﺗﺔﹲ ﺗﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺣﺪﺓﹰ
ﺍﻟﻬﻭﻯ ﻭﺃﻏﺼﺎﻨﻪ
ﻭﺃﻧﺸﺪ ﻷﻋﺮﺍﰊ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 30
ﻭﰲ ﻃﻌﻤﻬﺎ ﻟﻠﻌﺎﺷﻘﲔ ﺫﻋﺎﻑ ﺐ ﺃﻏﺼﺎﻥﹲ ﺗﺮﺍﻫﺎ ﻧﻀﲑﺓﹰ
ﻭﻟﻠﺤ
ﺗﻘﺘﻠﻦ ﺃﺭﻭﺍﺣﺎﹰ ﻭﻫﻦ ﺿﻌﺎﻑ ﺭﺃﻳﺖ ﺍﳌﻨﺎﻳﺎ ﰲ ﻋﻴﻮﻥ ﺃﻭﺍﻧ ﺲٍ
ﺍﻟﻬﻭﻯ ﺍﻟﻤﺘﺠﺩﺩ
ﻭﺃﻧﺸﺪ:
ﻗﻠﻮﺏ ﺍﻟﻌﺎﺷﻘﲔ ﳍﺎ ﻭﻗﻮﺩ ﺐ ﻧﲑﺍﻧﺎﹰ ﺗﻠﻈﹼﻰ
ﺭﺃﻳﺖ ﺍﳊ
ﻭﻟﻜﻦ ﻣﺜﻞ ﻣﺎ ﻛﺎﻧﺖ ﺗﻌﻮﺩ ﻓﻠﻮ ﻛﺎﻧﺖ ،ﺇﺫﺍ ﻓﻨﻴﺖ ﺗﻘﻀﺖ
ﺃﻋﻴﺪ ﻣﻦ ﺍﻟﺸﻘﺎﺀ ﳍﻢ ﺟﻠﻮﺩ ﻛﺄﻫﻞ ﺍﻟﻨﺎﺭ ﺇﺫ ﻓﻨﻴﺖ ﺟﻠﻮ ﺩ
ﺴﻜﻴﻨﺔ ﺒﻨﺕ ﺍﻟﺤﺴﻴﻥ ﻭﻋﺭﻭﺓ ﺒﻥ ﺃﺫﻴﻨﺔ
ﻭﺭﻛﺒﺖ ﺳﻜﻴﻨﺔ ﺑﻨﺖ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻣﻊ ﺟﻮﺍﺭﻳﻬﺎ ،ﻓﻤﺮﺕ ﺑﻌﺮﻭﺓ ﺑﻦ ﺃﺫﻳﻨﺔ
ﺍﻟﻠﻴﺜﻲ ،ﻭﻫﻮ ﰲ ﻓﻨﺎﺀ ﻗﺼﺮ ﺍﺑﻦ ﻋﺘﺒﺔ ،ﻓﻘﺎﻟﺖ ﳉﻮﺍﺭﻳﻬﺎ :ﻣﻦ ﺍﻟﺸﻴﺦ؟ ﻓﻘﻠﻦ ﳍﺎ :ﻋﺮﻭﺓ .ﻓﻌﺪﻟﺖ ﺇﻟﻴﻪ ﻓﻘﺎﻟﺖ ﻟﻪ:
ﻳﺎ ﺃﺑﺎ ﻋﺎﻣﺮ ،ﺗﺰﻋﻢ ﺃﻧﻚ ﱂ ﺗﻌﺸﻖ ﻗﻂ ﻭﺃﻧﺖ ﺗﻘﻮﻝ؟:
ﻗﺪ ﻛﻨﺖ ﻋﻨﺪﻱ ﲢﺖ ﺍﻟ ﺴﺘﺮ ﻓﺎﺳﺘﺘﺮ ﻗﺎﻟﺖ :ﻭﺃﺑﺜﺜﺘﻬﺎ ﻭﺟﺪﻱ ﻓﺒﺤﺖ ﺑﻪ؛
ﻏﻄﹼﻲ ﻫﻮﺍﻙ ﻭﻣﺎ ﺃﻟﻘﻰ ﻋﻠﻰ ﺑﺼﺮﻱ . ﺃﻟﺴﺖ ﺗﺒﺼﺮ ﻣﻦ ﺣﻮﱄ؟ ﻓﻘﻠﺖ ﳍﺎ:
ﻛﻞﹼ ﻣﺎ ﺗﺮﻯ ﺣﻮﺍﱄﹼ ﻣﻦ ﺟﻮﺍﺭٍ ﺃﺣﺮﺍﺭٍ ﺇﻥ ﻛﺎﻥ ﺧﺮﺝ ﺍﻟﻜﻼﻡ ﻣﻦ ﻗﻠﺐٍ ﺳﻠﻴﻢٍ.
ﺃﻫﻝ ﺍﻟﺩﻋﺎﻭﻱ ﺍﻟﺒﺎﻁﻠﺔ
ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺪﻋﺎﻭﻱ ﺍﻟﺒﺎﻃﻠﺔ ،ﺍﻟﱵ ﻟﻴﺴﺖ ﺃﺟﺴﺎﻣﻬﻢ ﺑﻨﺎﺣﻠﺔ ،ﻭﻻ ﺃﻟﻮﺍﻧﻪ ﲝﺎﺋﻠﺔ ،ﻭﻻ ﻋﻘﻮﻟﻪ ﺑﺬﺍﻫﺒﺔ ،ﻓﻬﻢ ﻋﻨﺪ
ﺫﻭﻱ ﺍﻟﻔﺮﺍﺳﺔ ،ﻳﻜﺬﺑﻮﻥ ،ﻭﻋﻨﺪ ﺫﻭﻱ ﺍﻟﻈﹼﺮﻑ ﳏﺮﻭﻣﻮﻥ .ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﻯ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ ،ﻗﺎﻝ :ﺑﻴﻨﻤﺎ
ﺃﻧﺎ ﺃﻃﻮﻑ ،ﺇﺫ ﺑﺜﻼﺙ ﺟﻮﺍﺭٍ ﺃﺗﺮﺍﺏٍ ،ﻓﻠﻤﺎ ﺃﺑﺼﺮﻧﲏ ،ﻗﻠﻦ ﻫﺬﺍ ﺍﻟﻌﺒﺎﺱ .ﻭﺩﻧﺖ ﺇﱄﹼ ﺇﺣﺪﺍﻫﻦ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﻋﺒﺎﺱ
ﺃﻧﺖ ﺍﻟﻘﺎﺋﻞ؟:
ﻃﻠﻌﺖ ﻋﻠﻲ ﺑﻠﻴﺔﹲ ﻣﻦ ﺑﺎﺑﻪ ﻣﺎﺫﺍ ﻟﻘﻴﺖ ﻣﻦ ﺍﳍﻮﻯ ﻭﻋﺬﺍﺑﻪ
ﻗﻠﺖ :ﻧﻌﻢ .ﻗﺎﻟﺖ :ﻛﺬﺑﺖ ﻳﺎ ﺍﺑﻦ ﺍﻟﻔﺎﻋﻠﺔ ،ﻟﻮ ﻛﻨﺖ ﻛﺬﻟﻚ ﻛﻨﺖ ﺃﻧﺎ .ﰒﹼ ﻛﺸﻔﺖ ﻋﻦ ﺃﺿﺎﺟﻊ ﻣﻌﺮﺍﺓ ﻣﻦ
ﺍﻟﻠﺤﻢ ،ﻓﺄﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﻓﻤﺎ ﱄ ﺃﺭﻯ ﺍﻷﻋﻀﺎﺀ ﻣﻨﻚ ﻛﻮﺍﺳﻴﺎ ! ﻭﳌﹼﺎ ﺷﻜﻮﺕ ﺍﳊﺐ ،ﻗﺎﻟﺖ :ﻛﺬﺑﺘﲏ،
ﻭﲣﺮﺱ ﺣﺘﻰ ﻻ ﲡﻴﺐ ﺍﳌﻨﺎﺩﻳﺎ. ﺐ ﺣﺘﻰ ﻳﻠﺰﻕ ﺍﳉﻠﺪ ﺑﺎﳊﺸﺎ
ﻓﻼ ﺣ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 31
ﺃﺤﺏ ﻗﻠﺒﻲ ﻭﻤﺎ ﺩﺭﻯ ﺒﺩﻨﻲ
ﻭﻣﻦ ﺫﻟﻚ ،ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ ﻗﺎﻝ :ﺩﺧﻞ ﻋﻠﻲ ﺍﳌﺄﻣﻮﻥ ﻓﻘﺎﻝ :ﺑﺎﷲ ﻳﺎ ﻋﻢ ،ﻫﻞ ﻋﺸﻘﺖ ﻗﻂ؟
ﻓﻘﻠﺖ :ﻧﻌﻢ .ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﻧﺎ ﺍﻟﺴﺎﻋﺔ ﻋﺎﺷﻖ .ﻗﺎﻝ :ﻭﺃﻧﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﳉﺜﹼﺔ ﻭﺍﳉﺴﻢ ﺍﻟﻜﺒﲑ ﻋﺎﺷﻖ؟ ﻓﺄﻧﺸﺄ
ﻳﻘﻮﻝ:
ﻭﺟﻪ ﺍﻟﺬﻱ ﻳﻌﺸﻖ ﻣﻌﺮﻭﻑ ﻷﻧﻪ ﺃﺻﻔﺮ ﻣﻨﺨﻮﻝ
ﺇﱃ ﺃﻥ ﻗﺎﻝ:
ﺟﺜﹼﺔٍ ﻛﺄﻧﻪ ﻟﻠﺬﹼﺑﺢ ﻣﻌﻠﻮﻑ ﻟﻴﺲ ﻛﻤﻦ ﺗﻠﻘﺎﻩ ﺫﺍ
ﻓﺄﺟﺎﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ:
ﻛﻨﺖ ﳏﺒﺎﹰ ﻟﺬﺑﺖ ﻣﺬ ﺯﻣﻦ ﻭﻗﺎﺋ ﻞٍ ﻟﺴﺖ ﺑﺎﶈﺐ ﻭﻟﻮ
ﻭﻟﻮ ﺩﺭﻯ ،ﻣﺎ ﺃﻗﺎﻡ ﰲ ﺍﻟﺴﻤﻦ ﺐ ﻗﻠﱯ ،ﻭﻣﺎ ﺩﺭﻯ ﺑﺪﱐ،
ﺃﺣ
ﻭﻫﺬﺍﻥ ﻗﺪ ﺍﺩﻋﻴﺎ ﺍﶈﺒﺔ ﻓﻔﻀﺤﻬﻤﺎ ﺷﺎﻫﺪ ﺍﻟﻨﻈﺮ ﻭﱂ ﳚﺰ ﺇﺩﻋﺎﺅﳘﺎ ﻋﻠﻰ ﺫﻭﻱ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻈﺮ .ﻭﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ
ﺃﺣﺐ ﻗﻠﱯ ﻭﻣﺎ ﺩﺭﻯ ﺑﺪﱐ ﻣﻦ ﻛﺜﺮﺓ ﺍﶈﺎﻝ ﺃﻥ ﻳﺘﻌﻠﹼﻖ ﺍﻟﻘﻠﺐ ﻟﺴﺒﺐٍ ﻓﻴﺴﻠﻢ ﺍﳉﺴﻢ ﻣﻨﻪ ﻋﻠﻰ ﺣﺎﻝٍ ،ﻭﻟﻜﻨﻪ
ﻻﺳﺘﺤﻴﺎﺋﻪ ﻣﻦ ﺍﺩﻋﺎﺋﻪ ﺍﻋﺘﺬﺭ ،ﻓﻘﺒﺢ ﰲ ﺍﻋﺘﺬﺍﺭﻩ .ﻭﺃﻧﺸﺪﱐ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ:
ﺳﻘﻴﻤﺎﹼ ﻭﺃﺟﺴﺎﻡ ﺍﶈﺒﲔ ﺗﺴﻘﻢ ؟ ﻭﻗﺎﺋﻠ ﺔٍ :ﻣﺎ ﺑﺎﻝ ﺟﺴﻤﻚ ﻻ ﻳﺮﻯ
ﳉﺴﻤﻲ ،ﻓﺠﺴﻤﻲ ﺑﺎﳍﻮﻯ ﻟﻴﺲ ﻳﻌﻠﻢ ! ﻓﻘﻠﺖ ﳍﺎ :ﻗﻠﱯ ﲝﺒﻚ ﱂ ﻳﺒﺢ
ﻭﺍﻟﻌﺮﺏ ﲤﺪﺡ ﺃﻫﻞ ﺍﻟﻨﺤﻮﻝ ،ﻭﺗﺬﻡ ﺃﻫﻞ ﺍﻟﺴﻤﻦ ﻭﺍﳉﺴﻮﻡ ،ﻭﺗﻨﻔﻴﻬﻢ ﻋﻦ ﺍﻷﺩﺏ ،ﻭ ﺗﻨﺴﺐ ﺃﻫﻞ ﺍﻟﻨﺤﻮﻝ ﺇﱃ
ﺍﳌﻌﺮﻓﺔ ﻭﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ ،ﻭﺃﻫﻞ ﺍﻟﺴﻤﻦ ﺇﱃ ﺍﻟﻐﺒﺎﻭﺓ ﻭﺑﻌﺪ ﺍﻷﺫﻫﺎﻥ.
ﺍﻟﺒﻁﻨﺔ ﺘﺫﻫﺏ ﺍﻟﻔﻁﻨﺔ
ﺯﻋﻤﻮﺍ ﺃﻥ ﻣﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻟﺒﻠﻐﻢ ﻏﻠﻆ ﺟﺴﻤﻪ ،ﻭﻛﱪ ﺷﺤﻤﻪ ،ﻭﺯﺍﺩ ﳊﻤﻪ ،ﻭﻗﻞﹼ ﻓﻬﻤﻪ ،ﻭﻃﺎﻝ ﻧﺴﻴﺎﻧﻪ ،ﻭﺗﻌﻘﹼﺪ
ﻟﺴﺎﻧﻪ ،ﻟﻐﻠﺒﺔ ﺍﻟﺒﻠﻐﻢ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﺍﻟﺮﻃﻮﺑﺔ ﻋﻠﻰ ﻟﺒﻪ .ﻭﻣﻦ ﻛﺎﻥ ﺃﻏﻠﺐ ﻣﺰﺍﺟﻪ ﺍﳌﺮﺓ ﺟﻒ ﺟﺴﻤﻪ ،ﻭﻗﻞﹼ ﳊﻤﻪ،
ﻭﺻﺢ ﺫﻫﻨﻪ ،ﻭﺩﻕ ﻓﻬﻤﻪ .ﻭﺃﻧﻪ ﻳﺴﺘﺪﻝﹼ ﺎ ﻋﻠﻰ ﺃﺣﺴﻦ ﺃﺩﺏ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ ،ﻭﺻﺤﺔ ﺃﺫﻫﺎﻥ ﺫﻭﻱ ﺍﻵﺩﺍﺏ .ﻻ
ﺗﻜﺎﺩ ﲣﻄﻲ ﺑﻪ ﺍﻟﻔﺮﺍﺳﺔ ،ﻭﻻ ﺗﻜﺬﺏ ﻓﻴﻪ ﺍﻟﺪﻻﻟﺔ ﳌﺎ ﺃﺧﱪﺗﻚ ﻣﻦ ﻏﻠﺒﺔ ﺃﺣﺪ ﺍﳌﺰﺍﺟﲔ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ
ﰲ ﻣﺮﻛﺒﻪ .ﻭﺭﺑﻤﺎ ﺃﳒﺐ ﺍﻟﺴﻤﻦ ،ﻭﺧﺎﺏ ﺍﳍﺰﺍﻝ .ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﰲ ﺍﻟﻔﺮﺩ ﺍﻟﻨﺎﺩﺭ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﻣﻦ ﺃﻣﺜﻠﺔ
ﺍﻟﻌﺮﺏ ﰲ ﺫﻟﻚ" :ﺍﻟﺒﻄﻨﺔ ﺗﺬﻫﺐ ﺍﻟﻔﻄﻨﺔ".
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 32
ﺍﻟﻤﻐﻨﹼﻴﺔ ﻤﺤﺒﻭﺒﺔ ﻭﺍﻟﻤﺘ ﻭﻜﹼﻝ
ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳉﹼﻬﻢ :ﳌﹼﺎ ﺃﻓﻀﺖ ﺍﳋﻼﻓﺔ ﺇﱃ ﺟﻌﻔﺮ ﺍﳌﺘﻮﻛﹼﻞ ﻋﻠﻰ ﺍﷲ ،ﺃﻫﺪﻱ ﺇﻟﻴﻪ ﺍﺑﻦ ﻃﺎﻫﺮ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ﻫﺪﻳﺔﹰ
ﺟﻠﻴﻠﺔﹰ ﻓﻴﻬﺎ ﺟﻮﺍﺭٍ ،ﻣﻨﻬﻦ ﺟﺎﺭﻳﺔﹲ ﻳﻘﺎﻝ ﳍﺎ ﳏﺒﻮﺑﺔ ﻛﺎﻧﺖ ﻗﺪ ﻧﺸﺄﺕ ﺑﺎﻟﻄﹼﺎﺋﻒ ،ﻭﻛﺎﻥ ﳍﺎ ﻣﻮﱃﹰ ﻗﺪ ﻋﲎ ﺎ،
ﻓﱪﻋﺖ ﰲ ﻓﻨﻮﻥ ﺍﻷﺩﺏ ،ﻭﺃﺟﺎﺩﺕ ﺍﻟﺸﻌﺮ .ﻭﻛﺎﻧﺖ ﺭﺍﻭﻳﺔﹰ ﻇﺮﻳﻔﺔﹰ ،ﳎﻴﺪﺓﹰ ﻟﻠﻐﻨﺎﺀ .ﻓﻘﺮﺑﺖ ﻣﻦ ﻗﻠﺐ ﺍﳌﺘﻮﻛﹼﻞ.
ﻭﻏﻠﺒﺖ ﻋﻠﻴﻪ .ﻗﺎﻝ :ﻓﺨﺮﺝ ﻋﻠﻲ ﻳﻮﻣﺎﹰ ،ﻭﻗﺎﻝ ﱄ :ﻳﺎ ﻋﻠﻲ ،ﺩﺧﻠﺖ ﺍﻟﺴﺎﻋﺔ ﻋﻠﻰ ﻗﻴﻨﺔ ﻭﻗﺪ ﻛﺘﺒﺖ ﺑﺎﳌﺴﻚ ﻋﻠﻰ
ﺧﺪﻫﺎ ﺟﻌﻔﺮﺍﹰ ،ﻓﻤﺎ ﺭﺃﻳﺖ ﺃﺣﺴﻦ ﻣﻨﻪ ،ﻓﺎﻓﻌﻞ ﻓﻴﻪ ﺍﻟﺴﺎﻋﺔ ﺷﻌﺮﺍﹰ .ﻓﺄﺧﺬﺕ ﺍﻟﺪﻭﺍﺓ ﻭﺍﻟﻘﺮﻃﺎﺱ ،ﻓﺎﻧﻘﻔﻞ ﻋﻠﻲ،
ﺣﺘﻰ ﻛﺄﻧﻲ ﻣﺎ ﻋﻤﻠﺖ ﺑﻴﺘﺎﹰ ﻗﻂ ﻓﻘﻠﺖ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻟﻮ ﺃﺫﻧﺖ ﶈﺒﻮﺑﺔ ﺃﻥ ﺗﻘﻮﻝ ﺷﻴﺌﺎﹰ ﻋﺴﻰ ﺃﻥ ﻳﻨﻔﺘﺢ ﱄ.
ﻓﺄﻣﺮﻫﺎ ،ﻓﻘﺎﻟﺖ ﻣﺴﺮﻋﺔﹰ ،ﻭﺃﺧﺬﺕ ﺍﻟﻌﻮﺩ ﻓﺠﺴﺘﻪ ،ﻭﺻﺎﻏﺖ ﳊﻨﺎﹰ ،ﻭﺍﻧﺪﻓﻌﺖ ﻭﻏﻨﺖ:
ﺑﻨﻔﺴﻲ ﺧﻂﹼ ﺍﳌﺴﻚ ،ﻣﻦ ﺣﻴﺚ ﺃﺛﺮﺍ ﻭﻛﺎﺗﺒ ﺔٍ ﺑﺎﳌﺴﻚ ﰲ ﺍﳋﺪ ﺟﻌﻔﺮﺍﹰ،
ﻟﻘﺪ ﺃﻭﺩﻋﺖ ﻗﻠﱯ ﻣﻦ ﺍﻟﺸﻮﻕ ﺃﺳﻄﺮﺍ . ﻟﺌﻦ ﺃﻭﺩﻋﺖ ﺳﻄﺮﺍﹰ ﻣﻦ ﺍﳌﺴﻚ ﺧﺪﻫﺎ،
ﻣﻄﻴﻌﺎﹰ ﻟﻪ ﻓﻴﻤﺎ ﺃﺳﺮ ﻭﺃﺟﻬﺮﺍ ﻓﺎﻋﺠﺐ ﳌﻤﻠﻮﻙٍ ﻳﻈ ﹼﻞ ﻣﻠﻴﻜﻪ
ﻗﺎﻝ ﻋﻠﻲ :ﻭﻏﻀﺐ ﻋﻠﻴﻬﺎ ﻣﺮﺓ ،ﻭﻛﺎﻥ ﻻ ﻳﺼﱪ ﻋﻨﻬﺎ ،ﻓﺄﻣﺮ ﺟﻮﺍﺭﻱ ﺍﻟﻘﺼﺮ ﺃﻥ ﻻ ﺗﻜﻠﹼﻤﻬﺎ ﻭﺍﺣﺪﺓﹰ ﻣﻨﻬﻦ.
ﻓﻜﺎﻧﺖ ﰲ ﺣﺠﺮﺎ ﺃﻳﺎﻣﺎﹰ ،ﻭﻗﺪ ﺗﻨﻐﺺ ﻋﻴﺸﻪ ﻟﻔﺮﺍﻗﻬﺎ ،ﻓﺒﻜﺮﺕ ﻋﻠﻴﻪ ﻳﻮﻣﺎﹰ ،ﻓﻘﺎﻝ :ﻳﺎ ﻋﻠﻲ .ﻗﻠﺖ ﻟﺒﻴﻚ ﻳﺎ ﺃﻣﲑ
ﺍﳌﺆﻣﻨﲔ .ﻗﺎﻝ :ﺭﺃﻳﺖ ﺍﻟﻠﻴﻠﺔ ﰲ ﻣﻨﺎﻣﻲ ﻛﺄﻧﻲ ﺭﺿﻴﺖ ﻋﻦ ﳏﺒﻮﺑﺔ ﻓﺼﺎﳊﺘﻬﺎ ﻭﺻﺎﳊﺘﲏ .ﻓﻘﻠﺖ :ﺧﲑﺍﹰ ﻳﺎ ﺃﻣﲑ
ﺍﳌﺆﻣﻨﲔ ،ﺃﻗﺮ ﺍﷲ ﻋﻴﻨﻚ ﻭﺳﺮﻙ .ﺇﻧﻤﺎ ﻫﻲ ﻋﺒﻴﺪﺗﻚ ،ﻭﺍﻟﺴﺨﻂ ﻭﺍﻟﺮﺿﺎ ﺑﻴﺪﻙ ،ﻓﻮﺍﷲ ،ﺇﻧﺎ ﻟﻔﻲ ﺣﺪﻳﺜﻨﺎ ﺇﺫ
ﺟﺎﺀﺕ ﻭﺻﻴﻔﺔﹰ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲰﻌﺖ ﺻﻮﺕ ﻋﻮﺩٍ ﻣﻦ ﻏﺮﻓﺔ ﳏﺒﻮﺑﺔ .ﻗﺎﻝ :ﻓﻘﻢ ﺑﻨﺎ ﻳﺎ ﻋﻠﻲ ﻧﻨﻈﺮ ﻣﺎ
ﺗﺼﻨﻊ ،ﻓﻨﻬﻀﻨﺎ ﺣﺘﻰ ﺃﺗﻴﻨﺎ ﺣﺠﺮﺎ ،ﻓﺈﺫﺍ ﻫﻲ ﺗﻀﺮﺏ ﺍﻟﻌﻮﺩ ﻭﺗﻐﻨﻲ:
ﺃﺷﻜﻮ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻜﻠﹼﻤﲏ ﺃﺩﻭﺭ ﰲ ﺍﻟﻘﺼﺮ ،ﻻ ﺃﺭﻯ ﺃﺣﺪﺍﹰ
ﻟﻴﺴﺖ ﳍﺎ ﺗﻮﺑ ﺔﹲ ﲣﻠﹼﺼﲏ. ﻛﺄﻧﲏ ﻗﺪ ﺃﺗﻴﺖ ﻣﻌﺼﻴﺔﹰ،
ﻗﺪ ﺯﺍﺭﱐ ﰲ ﺍﻟﻜﺮﻯ ﻓﺼﺎﳊﲏ ، ﻓﻬﻞ ﺷﻔﻴﻊٍ ﻟﻨﺎ ،ﺇﱃ ﻣﻠﻚٍ،
ﻋﺎﺩ ﺇﱃ ﻫﺠﺮﻩ ﻓﺼﺎﺩﻣﲏ. ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﺍﻟﺼﺒﺎﺡ ﻻﺡ ﻟﻨﺎ،
ﻗﺎﻝ :ﻓﺼﺎﺡ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﺻﺤﺖ ﻣﻌﻪ .ﻓﺘﻠﻘﺘﻪ ﻭﺃﻛﹼﺒﺖ ﻋﻠﻰ ﺭﺟﻠﻪ ﺗﻘﺒﻠﻬﺎ ،ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﻠﺖ :ﻳﺎ
ﻣﻮﻻﻱ ﺭﺃﻳﺖ ﰲ ﻟﻴﻠﱵ ﻫﺬﻩ ﻛﺄﻧﻚ ﺻﺎﳊﺘﲏ ،ﻓﺘﻌﻠﹼﻠﺖ ﲟﺎ ﲰﻌﺖ .ﻗﺎﻝ :ﻓﺄﻧﺎ ﻭﺍﷲ ﻗﺪ ﺭﺃﻳﺖ ﻣﺜﻞ ﺫﻟﻚ .ﻭﻗﺎﻝ:
ﻳﺎ ﻋﻠﻲ ﺃﺭﺃﻳﺖ ﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﻭﻛﻴﻒ ﺍﺗﻔﻖ ﻭﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﻨﺎ ﻓﻴﻪ .ﻭﺍﺻﻄﻠﺢ .ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﻐﻨﻴﻪ
ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻳﻮﻣﻨﺎ ﺫﻟﻚ .ﻭﺍﺯﺩﺍﺩﺕ ﺣﻈﻮﺎ ﻋﻨﺪﻩ ﺣﺘﻰ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﻣﺎ ﻛﺎﻥ .ﻓﺘﻔﺮﻗﺖ ﺟﻮﺍﺭﻳﻪ ،ﻓﺼﺎﺭﺕ
ﳏﺒﻮﺑﺔ ﺇﱃ ﺍﻟﻮﺻﻴﻒ ﺍﻟﻜﺒﲑ ،ﻓﻤﺎ ﺯﺍﻟﺖ ﺑﺎﻛﻴﺔﹰ ﺣﺰﻳﻨﺔﹰ ،ﻓﺪﻋﺎﻫﺎ ﻳﻮﻣﺎﹰ ﻣﻊ ﻣﻦ ﺻﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺟﻮﺍﺭﻱ ﺍﳌﺘﻮﻛﹼﻞ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 33
ﻓﺄﻣﺮﻫﻦ ﻓﻐﻨﲔ .ﰒﹼ ﺃﻣﺮﻫﺎ ﻓﺎﺳﺘﻌﻔﺘﻪ ﻓﺄﰉ ،ﻓﻘﻠﻦ ﳍﺎ :ﻟﻮ ﻛﺎﻥ ﰲ ﺣﺰﻧﻨﺎ ﻓﺮﺡ ﻟﻄﺎﻝ ﺣﺰﻧﻨﺎ ﻣﻌﻚ .ﻭﺟﻲﺀ ﺑﻌﻮﺩٍ
ﻓﻐﻨﺖ ﺑﻪ:
ﻻ ﺃﺭﻯ ﻓﻴﻪ ﺟﻌﻔﺮﺍ ﺃﻱ ﻋﻴﺶٍ ﻳﻠﺬﹼ ﱄ
ﻭﺳﻘﺎﻡٍ ﻓﻘﺪ ﺑﺮﺍ ﻛﻞﹼ ﻣﻦ ﻛﺎﻥ ﺫﺍ ﺿﻨ ﺎﹰ
ﺗﺮﻯ ﺍﳌﻮﺕ ﻳﺸﺘﺮﻯ ﻏﲑ ﳏﺒﻮﺑﺔ ﺍﻟﱵ
ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺒﻨﻲ ﻋﺫﺭﺓ
ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺣﻜﻰ ﲨﻴﻞﹲ ﺑﻦ ﻣﻌﻤﺮ ﺍﻟﻌﺬﺭﻱ :ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ،ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﲨﻴﻞ ﺣﺪﺛﲏ
ﺑﺒﻌﺾ ﺃﺣﺎﺩﻳﺚ ﺑﲏ ﻋﺬﺭﺓ .ﻓﺈﻧﻪ ﺑﻠﻐﲏ ﺇﻧﻬﻢ ﺃﺻﺤﺎﺏ ﺃﺩﺏٍ ﻭﻏﺰﻝٍ .ﻗﺎﻝ :ﻧﻌﻢ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺃﻋﻠﻤﻚ ﺃﻥﹼ ﺁﻝ
ﺑﺜﻴﻨﺔ ﺍﻧﺘﺠﻌﻮﺍ ﻋﻦ ﺣﻴﻬﻢ ،ﻓﻮﺟﺪﻭﺍ ﺍﻟﻨﺠﻌﺔ ﲟﻮﺿﻊ ﻧﺎﺯﺡ ﻓﻈﻌﻨﻮﺍ ،ﻓﺨﺮﺟﺖ ﺃﺭﻳﺪﻫﻢ ،ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﺃﺳﲑ ﺇﺫ
ﻏﻠﻄﺖ ﺍﻟﻄﹼﺮﻳﻖ ﻭﺃﺟﻨﲏ ﺍﻟﻠﻴﻞ ﻓﻼﺣﺖ ﱄ ﻧﺎﺭ ،ﻓﻘﺼﺪﻫﺎ ﺣﺘﻰ ﻭﺭﺩﺕ ﻋﻠﻰ ﺭﺍﻉٍ ﰲ ﺃﺻﻞ ﺟﺒﻞ ﻗﺪ ﺍﳓﲎ ﻋﻨﻪ
ﺇﱃ ﻛﻬﻒٍ ﻓﻴﻪ ،ﻓﺴﻠﹼﻤﺖ ،ﻓﺮﺩ ﻋﻠﻲ ﺍﻟﺴﻼﻡ ،ﻭﻗﺎﻝ :ﺃﻇﻨﻚ ﻗﺪ ﻏﻠﻄﺖ ﺍﻟﻄﹼﺮﻳﻖ؟ ﻓﻘﻠﺖ :ﺃﺟﻞ .ﻓﻘﺎﻝ :ﺍﻧﺰﻝ
ﻭﺑﺖ ﺍﻟﻠﻴﻠﺔ ﻓﺈﺫﺍ ﺃﺻﺒﺤﺖ ﻭﻗﻔﺖ ﻋﻠﻰ ﺍﻟﻘﺼﺪ ﻓﱰﻟﺖ ﻓﺮﺣﺐ ﰊ ﻭﺃﻛﺮﻣﲏ ﻭﺫﺑﺢ ﺷﺎﺓ ،ﻭﺃﺟﺞ ﻧﺎﺭﻩ ،ﻭﺟﻌﻞ
ﻳﺸﻮﻱ ﻭﻳﻠﻘﻲ ﺑﲔ ﻳﺪﻱ ،ﻭﳛﺪﺛﲏ ﰲ ﺧﻼﻝ ﺫﻟﻚ .ﰒﹼ ﻗﺎﻡ ﺑﺈﺯﺍﺭٍ ﻛﺎﻥ ﻣﻌﻪ ﻓﻮﺿﻊ ﺑﻪ ﺟﺎﻧﺐ ﺍﳋﺒﺎ ﻭﻣﻬﺪ ﱄ
ﳏﹼﻠﺎﹰ ﺧﺎﻟﻴﺎﹰ ﻓﻨﻤﺖ.
ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻠﻴﻞ ﲰﻌﺘﻪ ﻳﺒﻜﻲ ﺇﱃ ﺷﺨﺺٍ ﻛﺎﻥ ﻣﻌﻪ ،ﻓﺄﺭﻗﺖ ﻟﻪ ﻟﻴﻠﱵ .ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﻃﻠﺒﺖ ﺍﻹﺫﻥ ﻓﺄﰉ،
ﻭﻗﺎﻝ :ﺍﻟﻀﻴﺎﻓﺔ ﺛﻼﺙ .ﻓﺠﻠﺴﺖ ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺍﲰﻪ ﻭﻧﺴﺒﻪ ﻭﺣﺎﻟﻪ ،ﻓﺎﻧﺘﺴﺐ ﻓﺈﺫﺍ ﻫﻮ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ ،ﻣﻦ
ﺃﺷﺮﻓﻬﻢ .ﻓﻘﻠﺖ :ﻭﻣﺎ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻚ ﺇﱃ ﻫﺬﺍ؟ ﻓﺄﺧﱪﱐ ﺃﻧﻪ ﻛﺎﻥ ﻳﻬﻮﻯ ﺍﺑﻨﺔ ﻋﻢ ﻟﻪ ،ﻭﺃﻧﻪ ﺧﻄﺒﻬﺎ ﻣﻦ ﺃﺑﻴﻬﺎ
ﻓﺄﰉ ﺃﻥ ﻳﺰ ﻭﺟﻬﺎ ﺇﻳﺎﻫﺎ ﻟﻘﻠﹼﺔ ﺫﺍﺕ ﻳﺪﻩ ،ﻭﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﻛﻼﺏ ﻭﺧﺮﺝ ﺎ ﻋﻦ ﺍﳊﻲ ،ﻭﺃﺳﻜﻨﻬﺎ ﰲ
ﻣﻮﺿﻌﻪ .ﻭﺃﻧﻪ ﺭﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﺰﻭﺟﻬﺎ ﺭﺍﻋﻴﺎﹰ ﺣﺘﻰ ﺗﺄﺗﻴﻪ ﺍﺑﻨﺔ ﻋ ﻤﻪ ﻓﲑﺍﻫﺎ .ﻭﺃﻗﺒﻞ ﻳﺸﻜﻮ ﻗﺪﱘ ﻋﺸﻘﻪ ﳍﺎ،
ﻭﺻﺒﺎﺑﺘﻪ ﺎ ﺣﺘﻰ ﺃﺗﻰ ﺍﳌﺴﺎﺀ ،ﻭﺣﺎﻥ ﻭﻗﺖ ﳎﻴﺌﻬﺎ .ﻓﺠﻌﻞ ﻳﺘﻘﻠﻘﻞ ﻭﻳﻘﻮﻡ ﻭﻳﻘﻌﺪ ،ﰒﹼ ﻭﺛﺐ ﻗﺎﺋﻤﺎﹰ ﻋﻠﻰ ﻗﺪﻣﻴﻪ،
ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﺃﻋﺎﺟﻬﺎ ﻃﺮﺏ ﺃﻭ ﺻﺪﻫﺎ ﺷﻐﻞ ﻣﺎ ﺑﺎﻝ ﻣﻴﺔ ﻻ ﺗﺄﰐ ﻛﻌﺎﺩﺎ
ﺣﺘﻰ ﺍﳌﻤﺎﺕ ﻭﻣﺎ ﱄ ﻏﲑﻛﻢ ﺃﻣﻞ ﻟﻜﻦ ﻗﻠﱯ ﻋﻨﻜﻢ ﻟﻴﺲ ﻳﺸﻐﻠﻪ
ﳌﺎ ﺍﻋﺘﺬﺭﺕ ،ﻭﻻ ﻃﺎﺑﺖ ﻟﻚ ﺍﻟﻌﻠﻞ ﻟﻮ ﺗﻌﻠﻤﲔ ﺍﻟﺬﻱ ﰊ ﻣﻦ ﻓﺮﺍﻗﻜﻢ
ﺗﻜﺎﺩ ﻣﻦ ﺣﺮﻩ ﺍﻷﻋﻀﺎﺀ ﺗﻨﻔﺼﻞ ﻧﻔﺴﻲ ﻓﺪﺍﺅﻙ ،ﻗﺪ ﺃﺣﻠﻠﺖ ﰊ ﺳﻘﻤﺎﹰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 34
ﻟﺰﺍﻝ ﻭﺍﺪ ﻣﻦ ﺃﺭﻛﺎﻧﻪ ﺍﳉﺒﻞ ﻟﻮ ﺃ ﹼﻥ ﻣﺎ ﰊ ﻣﻦ ﺳﻘﻢٍ ﻋﻠﻰ ﺟﺒ ﻞٍ
ﰒﹼ ﻗﺎﻝ ﱄ :ﺍﺟﻠﺲ ،ﻳﺎ ﺃﺧﺎ ﺑﲏ ﻋﺬﺭﺓ ،ﺣﺘﻰ ﺃﻛﺸﻒ ﺧﱪ ﺍﺑﻨﺔ ﻋﻤﻲ .ﰒﹼ ﻣﻀﻰ ﻓﻐﺎﺏ ﻋﻦ ﺑﺼﺮﻱ ،ﻓﻠﻢ ﺃﻟﺒﺚ
ﺃﻥ ﺃﻗﺒﻞ ﻭﻋﻠﻰ ﻳﺪﻳﻪ ﳏﻤﻮﻝ ،ﻭﻗﺪ ﻋﻼ ﺷﻬﻴﻘﻪ ﻭﳓﻴﺒﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﺧﻲ ﻫﺬﻩ ﺍﺑﻨﺔ ﻋﻤﻲ ﺃﺭﺍﺩﺕ ﺯﻳﺎﺭﰐ ﻓﺎﻋﺘﺮﺿﻬﺎ
ﺍﻷﺳﺪ ﻓﺄﻛﻠﻬﺎ .ﰒﹼ ﻭﺿﻌﻬﺎ ﺑﲔ ﻳﺪﻱ ،ﻭﻗﺎﻝ :ﻋﻠﻰ ﺭﺳﻠﻚ ،ﺣﺘﻰ ﺃﻋﻮﺩ ﺇﻟﻴﻚ .ﻓﻐﺎﺏ ﻋﻦ ﻧﻈﺮﻱ ﻓﺄﺑﻄﺄ ،ﺣﺘﻰ
ﺁﻳﺴﺖ ﻣﻦ ﺭﺟﻮﻋﻪ ،ﻓﻠﻢ ﺃﻟﺒﺚ ﺃﻥ ﺃﻗﺒﻞ ﻭﺭﺃﺱ ﺍﻷﺳﺪ ﻋﻠﻰ ﻳﺪﻳﻪ ﻓﻮﺿﻌﻪ ﰒﹼ ،ﻗﺎﻝ :ﻳﺎ ﺃﺧﻲ ﺇﻧﻚ ﺳﺘﺮﺍﱐ ﻣﻴﺘﺎﹰ
ﻓﺎﻋﻤﺪ ﺇﱄﹼ ﻭﺇﱃ ﺍﺑﻨﺔ ﻋﻤﻲ ﻓﺄﺩﺭﺟﻨﺎ ﰲ ﻛﻔﻦٍ ﻭﺍﺣﺪٍ ،ﻭﺃﺩﻓﻨﺎ ﰲ ﻗﱪٍ ﻭﺍﺣﺪٍ ،ﻭﺍﻛﺘﺐ ﻋﻠﻰ ﻗﱪﻧﺎ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ:
ﻭﺍﻟﺸﻤﻞ ﳚﻤﻌﻨﺎ ﻭﺍﻟﺪﺍﺭ ﻭﺍﻟﻮﻃﻦ ﻛﻨﺎ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻭﺍﻟﻌﻴﺶ ﰲ ﻣﻬ ﻞٍ
ﻓﺼﺎﺭ ﳚﻤﻌﻨﺎ ﰲ ﺑﻄﻨﻬﺎ ﺍﻟﻜﻔﻦ ﻓﻔﺮﻕ ﺍﻟﺪﻫﺮ ﺑﺎﻟﺘﺼﺮﻳﻒ ﺇﻟﻔﺘﻨﺎ
ﻭﺭﺩ ﺍﻟﻐﻨﻢ ﺇﱃ ﺻﺎﺣﺒﻬﺎ ،ﻭﺃﻋﻠﻤﻪ ﺑﻘﺼﺘﻬﺎ.
ﰒﹼ ﻋﻤﺪ ﺇﱃ ﺧﻨﺎﻕٍ ﻭﻃﺮﺣﻪ ﰲ ﻋﻨﻘﻪ ،ﻓﻨﺎﺷﺪﺗﻪ ﺍﷲ ﻻ ﺗﻔﻌﻞ ،ﻓﺄﰉ ﻭﺧﻨﻖ ﻧﻔﺴﻪ ﺣﺘﻰ ﻣﺎﺕ .ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ
ﻛﻔﹼﻨﺘﻬﻤﺎ ﻭﺩﻓﻨﺘﻬﻤﺎ ﻭﻛﺘﺒﺖ ﺍﻟﺸﻌﺮ ﻛﻤﺎ ﺃﻣﺮ ،ﻭﺭﺩﺩﺕ ﺍﻟﻐﻨﻢ ﺇﱃ ﺻﺎﺣﺒﻬﺎ ﻭﺃﻋﻠﻤﺘﻪ ﺑﻘﺼﺘﻬﻤﺎ ،ﻓﺤﺰﻥ ﺣﺰﻧﺎﹰ
ﺧﻔﺖ ﻋﻠﻴﻪ ﺍﳍﻼﻙ ﺃﺳﻔﺎﹰ ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ﻣﻦ ﻋﺪﻡ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ.
ﻁﻌﻡ ﺍﻟﻌﺸﻕ
ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻗﺎﻝ :ﻛﻨﺎ ﻋﻨﺪ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻋﻨﺪﻩ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ .ﻓﻘﺎﻝ
ﻟﻪ :ﻳﺎ ﻋﺬﺭﻱ ﺑﻠﻐﲏ ﺃﻥﹼ ﻓﻴﻜﻢ ﺭﻗﹼﺔﹰ ﻭﻏﺰﻻﹰ ﻓﺄﺧﱪﱐ ﺑﺒﻌﺾ ﺫﻟﻚ؟ ﻓﻘﺎﻝ :ﻟﻘﺪ ﺧﻠﻒ ﰲ ﺍﳊﻲ ﺛﻼﺛﲔ ﻣﺮﻳﻀﺎﹰ ﻣﺎ
ﻢ ﺩﺍﺀٌ ﺇﻻﹼ ﺍﳊﺐ ﻗﺪ ﺧﺎﻣﺮ ﻗﻠﻮﻢ ﻭﺃﻥﹼ ﻓﻴﻪ ﻣﻦ ﺍﳌﺮﺍﺭﺓ ﻭﺍﻟﻨﻜﺪ ﻭﺍﻟﻜﻤﺪ ﻣﺎ ﻫﻮ ﻣﺴﺘﻌﺬﺏ ﻋﻨﺪ ﺃﺭﺑﺎﺑﻪ،
ﻣﺴﺘﺤﺴﻦ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ ،ﺣﻠﻮ ﻻ ﺗﻌﺪ ﻟﻪ ﺣﻼﻭﺓﹲ ،ﻭﻣﺮ ﻻ ﺗﻌﺪ ﻟﻪ ﻣﺮﺍﺭﺓﹲ .ﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ﺑﻦ ﺯﻳﺪ ﰲ ﺫﻟﻚ:
ﺳﺎﺋﻞﹲ ﺑﺬﻟﻚ ﻣﻦ ﺗﻄﻌﻢ ﺃﻭ ﺫﻕ ﺍﳊﺐ ﻓﻴﻪ ﺣﻼﻭﺓﹲ ﻭﻣﺮﺍﺭﺓﹲ
ﻓﻴﻤﺎ ﻣﻀﻰ ﺃﺣﺪ ﺇﺫﺍ ﱂ ﻳﻌﺸﻖ ﻣﺎ ﺫﺍﻕ ﺑﺆﺱ ﻣﻌﻴﺸﺔٍ ﻭﻧﻌﻴﻤﻬﺎ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﺇﻧﻲ ﺑﺄﺣﻮﺍﻝ ﺍﳍﻮﻯ ﻟﻌﻠﻴﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟ ﺮﺟﻞ ﺍﳌﻌﺬﹼﺏ ﺑﺎﳍﻮﻯ
ﻓﻴﻄﲑ ﻣﻨﻪ ﻓﺆﺍﺩﻩ ﻭﻳﻬﻴﻢ ﺍﳊﺐ ﺻﺎﺣﺒﻪ ﻳﺒﻴﺖ ﻣﺴﻬﺪﺍﹰ
ﺑﲔ ﺍﳉﻮﺍﻧﺢ ﻭﺍﻟﻀﻠﻮﻉ ﻣﻘﻴﻢ ﻭﺍﳊﺐ ﺩﺍﺀٌ ﻗﺪ ﺗﻀﻤﻨﻪ ﺍﳊﺸﺎ
ﺇﻥﹼ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻳﺪﻭﻡ ﻭﺍﳊﺐ ﻻ ﳜﻔﻰ ﻭﺇﻥ ﺃﺧﻔﻴﺘﻪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 35
ﻭﺍﳊﺐ ﻓﻴﻪ ﺷﻘﺎﻭﺓﹲ ﻭﻧﻌﻴﻢ ﻭﺍﳊﺐ ﻓﻴﻪ ﺣﻼﻭﺓﹲ ﻭﻣﺮﺍﺭﺓﹲ
ﻭﺍﳊﺐ ﺃﺻﻐﺮ ﻣﺎ ﻳﻜﻮﻥ ﻋﻈﻴﻢ ﻭﺍﳊﺐ ﺃﻫﻮﻥ ﻣﺎ ﻳﻜﻮﻥ ﻣ ﱪ ﺡ
ﻭﺃﻧﺸﺪﱐ ﺃﲪﺪ ﺑﻦ ﳛﲕ:
ﻣﺎ ﺃﻃﻴﺐ ﺍﳊﺐ ﻟﻮﻻ ﺃﻧﻪ ﻧﻜﺪ ﺳﻠﲏ ﻋﻦ ﺍﳊﺐ ﻳﺎ ﻣﻦ ﻟﻴﺲ ﻳﻌﻠﻤﻪ
ﰲ ﺣﻠﻖ ﺫﺍﺋﻘﻪ ﻣﺮ ﻭﻻ ﺷﻬﺪ ﻃﻌﻤﺎﻥ ﺣﻠﻮ ﻭﻣﺮ ﻟﻴﺲ ﻳﻌﺪﻟﻪ
ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻄﹼﻴﺐ:
ﻋﻨﺪﻱ ﻣﻦ ﺍﳊﺐ ﺇﻥ ﺳﺎﺀﻟﺘﲏ ﺧﱪ ﺳﻠﲏ ﻋﻦ ﺍﳊﺐ ﻳﺎ ﻣﻦ ﻟﻴﺲ ﻳﻌﻠﻤﻪ
ﻻﻗﻴﺖ ﻓﻴﻪ ﺍﻟﺬﻱ ﱂ ﻳﻠﻘﻪ ﺑﺸﺮ ﺇﻧﻲ ﺍﻣﺮﺅ ﺑﺎﳍﻮﻯ ﻣﺎ ﺯﻟﺖ ﻣﺸﺘﻬﺮﺍﹰ
ﻟﻜﻦ ﺁﺧﺮﻩ ﺍﻟﺘﻨﻐﻴﺺ ﻭﺍﻟﻜﺪﺭ ﺍﳊﺐ ﺃﻭﻟﻪ ﻋﺬﺏ ﻣﺬﺍﻗﺘﻪ
ﻋﺭﻭﺓ ﺒﻥ ﺤﺯﺍﻡ ﻴﻤﻭﺕ ﻤﻠﻭﻋﺎﹰ
ﻭﺫﻛﺮ ﺍﺑﻦ ﻋﺘﻴﻖ ،ﻗﺎﻝ :ﺑﻴﻨﻤﺎ ﺃﻧﺎ ﺃﺳﲑ ﰲ ﺃﺭﺽ ﺑﲏ ﻋﺬﺭﺓ ،ﺇﺫ ﺃﻧﺎ ﺑﺒﻴﺖٍ ﺟﺪﻳﺪٍ ،ﻓﺪﻧﻮﺕ ﻣﻨﻪ ،ﻓﺈﺫﺍ ﺑﻌﺠﻮ ٍﺯ
ﺗﻌﻠﹼﻞ ﺷﺎﺑﺎﹰ ﻗﺪ ﻜﺘﻪ ﺍﻟﻌﻠﹼﺔ ،ﻭﺑﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻟﺬﹼﻟﹼﺔ .ﻓﺴﺄﻟﺘﻬﺎ ﻋﻦ ﺧﱪﻩ ،ﻓﻘﺎﻟﺖ :ﻫﺬﺍ ﻋﺮﻭﺓ ﺑﻦ ﺣﺰﺍﻡ .ﻓﺪﻧﻮﺕ ﻣﻨﻪ،
ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ:
ﻓﺎﻟﻴﻮﻡ ،ﺃﻧﻲ ﺃﺭﺍﱐ ﺍﻟﻴﻮﻡ ﻣﻘﺒﻮﺿﺎ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﺑﺎﻛﻴﺎﹰ ﻟﻐﺪٍ
ﻓﻘﻠﺖ :ﺃﻧﺖ ﻋﺮﻭﺓ ﺑﻦ ﺣﺰﺍﻡ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺍﻟﺬﻱ ﺃﻗﻮﻝ:
ﻭﻋﺮﺍﻑ ﳒﺪٍ ﺇﻥ ﳘﺎ ﺷﻔﻴﺎﱐ ﺟﻌﻠﺖ ﻟﻌﺮﺍﻑ ﺍﻟﻴﻤﺎﻣﺔ ﺣﻜﻤﻪ
ﻭﻗﺎﻣﺎ ﻣﻊ ﺍﻟﻌﻮﺍﺩ ﻳﺒﺘﺪﺭﺍﱐ. ﻓﻘﺎﻻ :ﻧﻌﻢ ،ﺗﺸﻔﻰ ﻣﻦ ﺍﻟﺪﺍﺀ ﻛﻠﹼﻪ.
ﻭﻻ ﺷﺮﺑﺔٍ ﺇﻻﹼ ﻭﻗﺪ ﺳﻘﻴﺎﱐ. ﻓﻤﺎ ﺗﺮﻛﺎ ﻣﻦ ﺳﻠﻮﺓٍ ﻳﻌﻠﻤﺎﺎ،
ﲟﺎ ﲪﻠﺖ ﻣﻨﻚ ﺍﻟﻀﻠﻮﻉ ،ﻳﺪﺍﻥ ﻓﻘﺎﻝ :ﺷﻔﺎﻙ ﺍﷲ ،ﻭﺍﷲ ﻣﺎﻟﻨﺎ،
ﻋﻠﻰ ﺍﻟﻨﺤﺮ ﻭﺍﻷﺣﺸﺎﺀ ﺣﺪ ﺳﻨﺎﻥ، ﻓﻮﻳﻠﻲ ﻋﻠﻰ ﻋﻔﺮﺍﺀ ﻭﻳﻼﹰ ﻛﺄﻧﻪ
ﻭﻋﻔﺮﺍﺀ ﻋﻨﺪﻱ ﺍﳌﻌﺮﺽ ﺍﳌﺘﻮﺍﱐ . ﻓﻌﻔﺮﺍﺀ ﺃﺻﻔﻰ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻱ ﻣﻮﺩﺓﹰ
ﰒﹼ ﺷﻬﻖ ﺷﻬﻘﺔﹰ ﺗﻮﻫﻤﺖ ﺃﻧﻬﺎ ﻏﺸﻴﺔ ﻓﺘﻨﺤﻴﺖ ﻋﻨﻪ ،ﻭﺩﻧﺖ ﺍﻟﻌﺠﻮﺯ ﻓﻮﺟﺪﺗﻪ ﻗﺪ ﻗﻀﻰ ﳓﺒﻪ .ﻓﻤﺎ ﺑﺮﺣﻨﺎ ﺣﺘﻰ
ﺩﻓﻨﺎﻩ.
ﻻ ﺫﻨﺏ ﻋﻠﻰ ﺃﻫﻝ ﺍﻟﻬﻭﻯ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 36
ﻭﺑﻠﻎ ﺍﻟﻌﺸﻖ ﺃﻳﻀﺎﹰ ﳎﻨﻮﻥ ﻋﺎﻣﺮ ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﻣﻮﺿﻌﻪ .ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﲰﻌﺖ ﺃﻋﺮﺍﺑﻴﺔﹰ ﺗﻄﻮﻑ ﻭﻫﻲ ﺗﻘﻮﻝ
ﺍﻟﻠﻬﻢ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻀﺎ ،ﻭﺧﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ،ﺍﺭﺣﻢ ﺃﻫﻞ ﺍﳍﻮﻯ ،ﻭﺃﻧﻘﺬﻫﻢ ﻣﻦ ﻋﻈﻴﻢ ﺍﻟﺒﻼ ،ﻓﺈﻧﻚ ﺗﺴﻤﻊ
ﺍﻟﻨﺠﻮﻯ ،ﻗﺮﻳﺐ ﳌﻦ ﺩﻋﺎ .ﰒﹼ ﺃﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﺩﺍﺭﻙ ﺑﻌﺎﻓﻴ ﺔٍ ﻣﻨﻚ ﺍﶈﺒﻴﻨﺎ ﻳﺎ ﺭﺏ ﺇﻧﻚ ﺫﻭ ﻣ ﻦ ﻭﺫﻭ ﺳﻌﺔٍ
ﺣﺘﻰ ﻧﺮﺍﻫﻢ ﻋﻠﻰ ﺍﻷﻳﺪﻱ ﻣﻜﺒﻴﻨﺎ ﺍﻟﺬﹼﺍﻛﺮﻳﻦ ﺍﳍﻮﻯ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺭﻗﺪﻭﺍ
ﻓﻘﻠﺖ ﳍﺎ :ﻳﺎ ﻫﺬﻩ ﺃﻳﻘﺎﻝ ﻫﺬﺍ ﰲ ﺍﻟﻄﹼﻮﺍﻑ؟ ﻓﻘﺎﻟﺖ :ﺇﻟﻴﻚ ﻋﻨﻲ ،ﻻ ﻳﺮﻫﻘﻚ ﺍﳊﺐ .ﻓﻘﻠﺖ :ﻭﻣﺎ ﺍﳊﺐ؟
ﻓﻘﺎﻟﺖ :ﺟﻞﹼ ﺃﻥ ﳜﻔﻰ ،ﻭﺩﻕ ﻋﻠﻰ ﺃﻥ ﻳﺮﻯ :ﻟﻪ ﻛﻤﻮﻥﹲ ﻛﻜﻤﻮﻥ ﺍﻟﻨﺎﺭ ﰲ ﺍﳊﺠﺮ ،ﺇﻥ ﻗﺪﺣﺘﻪ ﺃﺭﻭﻯ ،ﻭﺇﻥ
ﺗﺮﻛﺘﻪ ﺗﻮﺍﺭﻯ .ﻗﺎﻝ :ﻓﺘﺒﻌﺘﻬﺎ ﺣﺘﻰ ﻋﺮﻓﺖ ﻣﱰﳍﺎ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﻏﺪٍ ﺟﺎﺀ ﻣﻄﺮ ﺷﺪﻳﺪ ﻓﻤﺮﺭﺕ ﺑﺒﺎﺎ ﻭﻫﻲ
ﻗﺎﻋﺪﺓﹲ ﻣﻊ ﺃﺗﺮﺍﺏٍ ﳍﺎ ،ﻭﻫﻦ ﻳﻘﻠﻦ ﳍﺎ :ﺃﺿﺮ ﺑﻨﺎ ﺍﳌﻄﺮ ،ﻭﻟﻮﻻ ﺫﺍﻙ ﳋﺮﺟﻨﺎ ﺇﱃ ﺍﻟﻄﹼﻮﺍﻑ ﻓﺄﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﳌﹼﺎ ﺭﺃﺯﻫﺎ ﺑﻌﱪﰐ ﲢﻜﻲ، ﻗﺎﻟﻮﺍ ﺃﺿ ﺮ ﺑﻨﺎ ﺍﻟﺴﺤﺎﺏ ﺑﻘﻄﺮﻩ
ﺗﻠﻚ ﺍﻟﺴﻤﺎﺀ ﻟﺮﲪﱵ ﺗﺒﻜﻲ. ﻻ ﺗﻌﺠﺒﻮﺍ ﳑﺎ ﺗﺮﻭﻥ ،ﻓﺈﻧﻤﺎ
ﻭﻗﺪ ﺯﻋﻢ ﻗﻮﻡ ﺃﻧﻪ ﻻ ﺫﻧﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﳍﻮﻯ ،ﻭﻻ ﻭﺯﺭ ﻋﻠﻰ ﺫﻭﻱ ﺍﻟﻀﻨﺎ .ﺇﻥﹼ ﺧﻄﺎﻳﺎﻫﻢ ﺗﻨﻤﺤﻲ ﻋﻨﻬﻢ ﻟﻄﻮﻝ
ﺑﻼﺋﻬﻢ ،ﻭﻛﺜﺮﺓ ﺷﻘﺎﺋﻬﻢ،ﻭﳌﺎ ﻳﻠﻘﻮﻥ ﻣﻦ ﺍﻟﻘﻠﻖ ،ﻭﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﻷﺭﻕ.
ﻟﻭ ﺃﺩﺭﻙ ﻋﻤﺭ ﻋﻔﺭﺍﺀ ﻭﻋﺭﻭﺓ ﻟﺠﻤﻌﻬﻤﺎ
ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﻴﺪﺍﱐ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻟﻮ ﺃﺩﺭﻛﺖ ﻋﻔﺮﺍﺀ ﻭﻋﺮﻭﺓ ،ﳉﻤﻌﺖ
ﺑﻴﻨﻬﻤﺎ.
ﺍﻟﻌﺭﺠﻲ ﺍﻟﻤﺤﺘﺎﻝ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﻛﺎﻥ ﺍﻟﻌﺮﺟﻲ ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻳﻌﺸﻖ ﺃﻡ
ﺍﻷﻭﻗﺺ ﺍﳌﺨﺰﻭﻣﻲ ﺍﻟﻘﺎﺿﻲ ،ﻭﻫﻲ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﺑﲏ ﲤﻴﻢ ،ﻓﻜﺎﻥ ﻳﺘﻌﺮﺽ ﳍﺎ ،ﻓﺈﺫﺍ ﺭﺃﺗﻪ ﺭﻣﺖ ﺑﻨﻔﺴﻬﺎ ﻭﺗﺴﺘﺮﺕ
ﻣﻨﻪ .ﻓﻤﺮ ﺎ ﻳﻮﻣﺎﹰ ﻭﻫﻲ ﰲ ﺑﻌﺾ ﻧﺴﻮﺓٍ ﻭﻫﻦ ﻳﺘﺤﺪﺛﻦ ،ﻓﻌﺮﻓﻬﺎ ﻓﺄﺣﺐ ﺃﻥ ﻳﺮﺍﻫﺎ ﻋﻦ ﻗﺮﺏٍ ،ﻓﻌﺪﻝ ﻋﻨﻬﺎ ﻭﻟﻘﻲ
ﺃﻋﺮﺍﺑﻴﺎ ﺭﺍﻛﺒﺎﹰ ﻣﻌﻪ ﻟﱭ ﺭﻃﺐ ،ﻓﺪﻓﻊ ﺩﺍﺑﺘﻪ ﻭﺛﻴﺎﺑﻪ ﻭﺃﺧﺬ ﻗﻌﻮﺩﻩ ﻭﻟﺒﻨﻪ ،ﻭﻟﺒﺲ ﺛﻴﺎﺑﻪ ،ﰒﹼ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨﺴﻮﺓ.
ﻓﺼﺤﻦ ﻳﺎ ﺃﻋﺮﺍﰊ :ﻋﻨﺪﻙ ﻟﱭ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻭﻣﺎﻝ ﺇﻟﻴﻬﻦ ،ﻭﺟﻠﺲ ﻳﺘﺄﻣﻞ ﺍﻟﺘﻤﻴﻤﻴﺔ ﻭﻳﻨﻈﺮ ﺃﺣﻴﺎﻧﺎﹰ ﺇﱃ ﺍﻷﺭﺽ ﻛﺄﻧﻪ
ﻳﻄﻠﺐ ﺷﻴﺌﺎﹰ .ﻭﻫﻦ ﻳﺸﺮﺑﻦ ﻣﻦ ﺍﻟﻠﱭ ،ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﻣﺮﺃﺓﹲ ﻣﻨﻬﻦ :ﺃﻱ ﺷﻲﺀٍ ﺗﻄﻠﺐ ﻳﺎ ﺃﻋﺮﺍﰊ ﺃﺿﺎﻉ ﻣﻨﻚ ﰲ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 37
ﺍﻷﺭﺽ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻗﻠﱯ :ﻓﻠﻤﺎ ﲰﻌﺖ ﺍﻟﺘﻤﻴﻤﻴﺔ ﻛﻼﻣﻪ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ،ﻭﻛﺎﻥ ﺃﺯﺭﻕ ،ﻓﻌﺮﻓﺘﻪ ،ﻭﻗﺎﻟﺖ :ﺍﺑﻦ ﻋﻤﺮ،
ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ .ﻭﻭﺛﺒﺖ ﻓﺴﺘﺮﻫﺎ ﻧﺴﺎﺅﻫﺎ ،ﻭﻗﻠﻦ ﻟﻪ ﺍﻧﺼﺮﻑ ﻋﻨﺎ ،ﻻ ﺣﺎﺟﺔ ﻟﻨﺎ ﺇﱃ ﻟﺒﻨﻚ .ﻓﻤﻀﻰ ﻣﻨﺼﺮﻓ ﺎﹰ.
ﺃﻫﻝ ﺍﻟﻌﺸﻕ ﺼﺤﻴﺢ ﻤﺴﺎﻜﻴﻥ
ﻗﺎﻝ ﺍﻟﻌﺘﱯ :ﲰﻌﺖ ﺃﻋﺮﺍﺑﻴﺔﹰ ﺗﻘﻮﻝ :ﻣﺴﻜﲔ ﺍﻟﻌﺎﺷﻖ ،ﻛﻞﹼ ﺷﻲﺀٍ ﻋﺪﻭﻩ :ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﺗﻘﻠﻘﻪ ،ﻭﳌﻌﺎﻥ ﺍﻟﱪﻕ
ﻳﺆﺭﻗﻪ ،ﻭﺭﺳﻮﻡ ﺍﻟﺪﻳﺎﺭ ﲢﺮﻗﻪ ،ﻭﺍﻟﻌﺬﻝ ﻳﺆﳌﻪ ،ﻭﺍﻟﺘﺬﻛﲑ ﻳﺴﻘﻤﻪ .ﺇﺫﺍ ﺩﻧﺎ ﺍﻟﻠﻴﻞ ﻣﻨﻪ ﻫﺮﺏ ﺍﻟﻨﻮﻡ ﻋﻨﻪ ،ﻭﻟﻘﺪ
ﺗﺪﺍﻭﻳﺖ ﺑﺎﻟﻘﺮﺏ ﻭﺍﻟﺒﻌﺪ ﻓﻤﺎ ﺃﳒﺢ ﻓﻴﻪ ﺩﻭﺍﺀ .ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﻋﻠﻰ ﺃﻥﹼ ﻗﻠﺐ ﺍﻟﺪﺍﺭ ﺧﲑ ﻣﻦ ﺍﻟﺒﻌﺪ ﺑﻜﻞﱟ ﺗﺪﺍﻭﻳﻨﺎ ﻓﻠﻢ ﻳﺸﻒ ﻣﺎ ﺑﻨﺎ
ﺩﺍﺅﻫﻤﺎ ﺩﻭﺍﺅﻫﻤﺎ
ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ :ﺇﻥﹼ ﱄ ﻋﻴﻨﺎﹰ ﺩﻣﻮﻋﺎﹰ ،ﻭﻗﻠﺒﺎﹰ ﻣﺮﻭﻋﺎﹰ ،ﻓﻤﺎﺫﺍ ﻳﺼﻨﻊ ﻛﻞﹼ ﻭﺍﺣﺪٍ ﻣﻨﻬﻤﺎ ﺑﺼﺎﺣﺒﻪ ﻣﻊ ﺃﻥﹼ ﺩﺍﺅﳘﺎ
ﺩﻭﺍﺅﳘﺎ ،ﻭﺳﻘﻤﻬﻤﺎ ﺷﻔﺎﺅﳘﺎ.
ﺍﻟﺒﻌﻴﺩﺓ ﺍﻟﻘﺭﻴﺒﺔ
ﻭﺫﻛﺮ ﺃﻋﺮﺍﰊ ﻭﺟﺪﻩ ﺑﺎﻣﺮﺃﺓٍ ﻓﻘﺎﻝ :ﻣﺎ ﺍﺯﺩﺍﺩﺕ ﻣﻨﻲ ﺑﻌﺪﺍﹰ ﺇﻻﹼ ﺍﺯﺩﺩﺕ ﺎ ﻗﺮﺑ ﺎﹰ.
ﺒﻌﺩﻫﺎ ﺩﻫﺭ ﻭﺍﻟﺴﺎﻋﺔ ﺸﻬﺭ
ﻭﺫﻛﺮ ﺃﻋﺮﺍﰊ ﺍﻣﺮﺃﺓﹰ ﻛﺎﻥ ﻳﻮﺍﺻﻠﻬﺎ ﰲ ﺷﺒﺎﺑﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﻛﺎﻧﺖ ﺃﻳﺎﻣﻲ ﻣﻌﻬﺎ ﺇﻻﹼ ﻛﺄﺑﺎﻫﻴﻢ ﺍﻟﻘﻄﺎ ﻗﺼﺮﺍ ،ﰒﹼ ﻃﺎﻟﺖ
ﺑﻌﺪﻫﺎ ﺷﻮﻗﺎﹰ ﺇﻟﻴﻬﺎ ،ﻭﺃﺳﻔﺎﹰ ﻋﻠﻴﻬﺎ ،ﻓﺎﻟﻴﻮﻡ ﺑﻌﺪﻫﺎ ﺩﻫﺮ ،ﻭﺍﻟﺴﺎﻋﺔ ﺷﻬﺮ.
ﺭﻋﺕ ﻟﻌﻴﺴﻰ ﺍﻟﻭﺩ
ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺩﺭﻳﺪ :ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﳋﻢٍ ﻳﻘﺎﻝ ﳍﺎ ﺳﻌﺪﻯ ﻮﻯ ﺍﺑﻦ ﻋﻢ ﳍﺎ ،ﻳﻘﺎﻝ ﻟﻪ ﻋﻴﺴﻰ .ﻓﻠﻤﺎ ﺧﺸﻲ
ﺃﻫﻠﻬﺎ ﺍﻟﻔﻀﻴﺤﺔ ﻗﺎﻟﻮﺍ ﳍﺎ :ﺇﻥ ﻧﻄﻘﺖ ﻓﻴﻪ ﺑﺸﻌﺮٍ ﻗﻄﻌﻨﺎ ﻟﺴﺎﻧﻚ .ﻓﻌﻨﺪﻫﺎ ﻗﺎﻟﺖ:
ﺑﻼﺩﺍﹰ ﻫﻮﻯ ﻧﻔﺴﻲ ﺎ ﻓﺄﺫﻛﺮﺍﻧﻴﺎ ﺧﻠﻴﻠ ﻲ ﺇﻥ ﺃﺻﻌﺪﲤﺎ ﺃﻭ ﻫﺒﻄﺘﻤﺎ
ﻋﻠﻰ ﺳﺨﻂ ﺍﻟﻮﺍﺷﲔ ﺃﻥ ﺗﻌﺬﺭﺍﻧﻴﺎ ﻭﻻ ﺗﺪﻋﺎ ﺇﻥ ﻻﻣﲏ ﹼﰒ ﻻﺋﻢ
ﺃﺣﺎﺩﻳﺚ ﻋﻦ ﻋﻴﺴﻰ ﺗﺸﻴﺐ ﺍﻟﻨﻮﺍﺻﻴﺎ ﻒ ﺟﺴﻤﻲ ﺑﻌﺪ ﻃﻮﻝ ﲡﻠﹼﺪﻱ
ﻓﻘﺪ ﺷ
ﻭﺇﻥ ﻗﻄﻌﻮﺍ ﰲ ﺫﺍﻙ ﻋﻤﺪﺍﹰ ﻟﺴﺎﻧﻴﺎ. ﺳﺄﺭﻋﻰ ﻟﻌﻴﺴﻰ ﺍﻟﻮﺩ ﻣﺎ ﻫﺒﺖ ﺍﻟﺼﺒﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 38
ﺍﻟﻁﹼﻼﻕ ﺒﻴﻥ ﺴﻌﺔ ﺍﻟﺜﹼﻘﺒﺔ ﻭﺴﺭﻋﺔ ﺍﻹﻨﺯﺍﻝ
ﻃﻠﹼﻖ ﺃﻋﺮﺍﰊ ﺍﻣﺮﺃﺗﻪ :ﻓﻘﺎﻟﺖ :ﱂ ﻃﻠﹼﻘﺘﲏ؟ ﻓﻘﺎﻝ :ﻷﻧﻚ ﻭﺍﺳﻌﺔ ﺍﻟﺜﹼﻘﺒﺔ ،ﺣﺪﻳﺪﺓ ﺍﻟﺮﻛﺒﺔ ﺧﻔﻴﻔﺔ ﺍﻟﻮﺛﺒﺔ .ﻓﻘﺎﻟﺖ ﻟﻪ:
ﻭﺃﻧﺖ ﺳﺮﻳﻊ ﺍﻹﺭﺍﻗﺔ ،ﺑﻄﻲﺀ ﺍﻷﻓﺎﻓﺔ ،ﺛﻘﻴﻞﹲ ﺑﲔ ﺍﻟﻴﺪﻳﻦ ،ﺧﻔﻴﻒ ﺑﲔ ﺍﻟﺮﺟﻠﲔ.
ﻟﺒﻨﻰ ﻭﻗﻴﺱ ﺒﻥ ﺫﺭﻴﺢ
ﻭﻃﻠﹼﻖ ﻗﻴﺲ ﺑﻦ ﺫﺭﻳﺢٍ ﺍﻣﺮﺃﺗﻪ ﻟﺒﲎ ﻓﻨﺪﻡ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻗﺎﻝ:
ﻓﻜﺎﻥ ﻓﺮﺍﻕ ﻟﺒﲎ ﻛﺎﳋﺪﺍﻉ ﻓﻮﺍﻛﺒﺪﻱ ﻋﻠﻰ ﺗﺴﺮﻳﺢ ﻟﺒﲎ
ﻓﻴﺎ ﻟﻠﻨﺎﺱ ﻟﻠﻮﺍﺷﻲ ﺍﳌﻄﺎﻉ ﺗﻜﻨﻔﲏ ﺍﻟﻮﺷﺎﺓ ﻓﺄﺯﻋﺠﻮﱐ
ﻋﻠﻰ ﺃﻣﺮٍ ﻭﻟﻴﺲ ﲟﺴﺘﻄﺎﻉ ﻓﺄﺻﺒﺤﺖ ﺍﻟﻐﺪﺍﺓ ﺃﻟﻮﻡ ﻧﻔﺴﻲ
ﺗﺒﻴﻦ ﻏﺒﻨﻪ ﺑﻌﺪ ﺍﻟﺒﻴﺎﻉ ﻛﻤﻐﺒﻮﻥٍ ﻳﻌﺾ ﻋﻠﻰ ﻳﺪﻳﻪ
ﺍﻟﺤﺠﺎﺝ ﻭﺍﺒﻨﺔ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺠﻌﻔﺭ
ﻭﺗﺰﻭﺝ ﺍﳊﺠﺎﺝ ﺍﺑﻨﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ،ﻓﻠﻤﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻭﻋﱪﺎ ﲡﻮﺩ ﻋﻠﻰ ﺧ ﺪﻫﺎ ،ﻓﻘﺎﻝ ﳍﺎ:
ﺑﺄﰊ ﻭﺃﻣﻲ ،ﻣﻢ ﺗﺒﻜﲔ؟ ﻓﻘﺎﻟﺖ :ﻣﻦ ﺷﺮﻑٍ ﺍﺗﻀﻊ ،ﻭﻣﻦ ﺿﻌﺔٍ ﺷﺮﻓﺖ .ﻓﻠﻤﺎ ﻛﺘﺐ ﺇﻟﻴﻬﺎ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ
ﺑﻄﻼﻗﻬﺎ ،ﻗﺎﻝ ﳍﺎ :ﺇﻥﹼ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻣﺮﱐ ﺑﻄﻼﻗﻚ .ﻗﺎﻟﺖ :ﻫﻮ ﻭﺍﷲ ﺃﺑﺮ ﰊ ﳑﻦ ﺯﻭﺟﻚ ﺇﺑﺎﻱ .ﻓﻠﻤﺎ ﻣﺎﺕ
ﺃﺑﻮﻫﺎ ﱂ ﺗﺒﻚ ﻋﻠﻴﻪ ،ﻓﻘﻴﻞ ﳍﺎ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻟﺖ :ﻭﺍﷲ ﺃﻥﹼ ﺍﳊﺰﻥ ﻟﻴﺒﻌﺜﲏ ،ﻭﺇﻥﹼ ﺍﻟﻐﻴﻆ ﻟﻴﺼﻤﺘﲏ.
ﺯﻴﻨﺏ ﺒﻨﺕ ﻤﺭﺓ ﻭﺍﻟﻤﻐﻴﺭﺓ
ﻭﻛﺎﻧﺖ ﺯﻳﻨﺐ ﺑﻨﺖ ﻣﺮﺓ ﻋﻨﺪ ﺍﺑﻦ ﲤﻴﻢ ﳍﺎ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﻐﲑﺓ ﻓﺠﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻋﺘﺎﺏ ﻓﻄﻠﹼﻘﻬﺎ ﺛﻼﺛﺎﹰ ﻓﻘﺎﻟﺖ:
ﻋﺮﺝ ﺃﺑﺜﹼﻚ ﻋﻦ ﺑﻌﺾ ﺍﻟﺬﻱ ﺃﺟﺪ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺍﻛﺐ ﺍﻟﻐﺎﺩﻱ ﻣﻄﻴﺘﻪ
ﺇﻻﹼ ﻭﺟﺪﺕ ﺑﻪ ﻓﻮﻕ ﺍﻟﺬﻱ ﻭﺟﺪﻭﺍ ﻣﺎ ﻋﺎﰿ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺟﺪٍ ﻭﻣﻦ ﻛﻤﺪ
ﻭﻭﺩﻩ ﺁﺧﺮ ﺍﻷﻳﺎﻡ ﺍﺟﺘﻬﺪ. ﺣﺴﱯ ﺭﺿﺎﻩ ،ﻭﺇﻧﻲ ﰲ ﻣﺴﺮﺗﻪ
ﺍﻹﺜﻡ ﻟﻬﺎ ﻓﻲ ﺍﻵﺨﺭﺓ
ﻛﺎﻧﺖ ﻋﻨﺪ ﺭﺟﻞ ﺍﻣﺮﺃﺓﹲ ﻳﻘﺎﻝ ﳍﺎ ﺃﻡ ﻣﺎﻟﻚ ﻭﻛﺎﻥ ﺎ ﻣﻌﺠﺒﺎﹰ .ﻓﺄﻗﺴﻤﺖ ﻋﻠﻴﻪ ﺃﻣﻪ ﺃﻥ ﻳﻄﻠﹼﻘﻬﺎ ،ﻓﺬﻫﺐ ﻋﻘﻠﻪ،
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 39
ﻭﳓﻞ ﺟﺴﻤﻪ .ﻓﺤﻀﺮﻩ ﺍﳌﻮﺕ ،ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﺃﻡ ﻣﺎﻟﻚ ﺗﻌﻮﺩﻩ ،ﻓﻠﻤﺎ ﻭﻟﹼﺖ ﻗﺎﻝ ﻷﻣﻪ :ﻳﺎ ﻋﺠﻮﺯ ﻟﻴﻬﻨﻚ ﻓﻘﺪ
ﺍﺑﻨﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻹﰒ ﻟﻚ ﰲ ﺍﻵﺧﺮﺓ .ﰒﹼ ﺃﻧﺸﺄ ﺃﻥ ﻳﻘﻮﻝ:
ﻣﻦ ﺍﻟﻨﻔﺮ ﺍﻟﻐﺮ ﺍﻟﻮﺟﻮﻩ ﻗﺒﻴﻞ ﻟﻨﺎ ﺣﺎﺟﺔﹲ ﰲ ﺁﻝ ﻣﺮﻭﺍﻥ ﺩﻭﺎ
ﺃﻭ ﺍﺻﱪ ﻋﻠﻰ ﻣﺎ ﺧ ﻠﹼﻴﺖ ﻓﻘﻠﻴﻞ ﻓﻤﺖ ﻛﻤﺪﺍﹰ ﺇ ﹼﻥ ﻛﺎﻥ ﻳﻮﻣﻚ ﻗﺪ ﺃﺗﻰ
ﻓﻠﻤﺎ ﺧﺮﺟﺖ ﻋﻨﻪ ،ﻓﺎﺿﺖ ﻧﻔﺴﻪ .ﻭﻣﺎ ﻭﺻﻠﺖ ﺇﱃ ﻣﱰﳍﺎ ﺣﺘﻰ ﺳﻘﻄﺖ ﻣﻴﺘﺔ.
ﻭﻻﺕ ﺴﺎﻋﺔ ﻤﻨﺩﻡٍ
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻘﺒﺔ :ﻃﻠﹼﻖ ﺃﻋﺮﺍﰊ ﺍﻣﺮﺃﺗﻪ ﻭﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﻋﻘﻠﻪ ﻓﻨﺪﻡ .ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﻛﺄﻥ ﱂ ﺗﻜﻦ ﻋﲔ ﺎ ﻗﺒﻞ ﻗﺮﺕ ﺇﺫﺍ ﺫﻛﺮﺕ ﻟﻴﻠﻰ ﺗﺮﻗﺮﻕ ﺩﻣﻌﻪ
ﺩﻧﺖ ﺩﻭﻥ ﺣﻠﻮ ﺍﻟﻌﻴﺶ ﺣﺘﻰ ﺃﻣﺮﺕ ﻭﺇﻥﹼ ﺛﻼﺛﺎﹰ ﻣﻨﻚ ﻟﻮ ﺗﻌﻠﻤﻴﻨﻪ
ﺭﺍﻭﺩﻫﺎ ﻋﻥ ﻨﻔﺴﻬﺎ ﺜﻡ ﺘﺯﻭﺠﻬﺎ
ﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ ،ﻋﻦ ﺃﰊ ﲪﺰﺓ ﺍﻟﻐﺴﺎﱐ ﻗﺎﻝ :ﻧﺰﻝ ﺃﻋﺮﺍﰊ ﻣﻦ ﺑﲏ ﺃﺳﺪ ﺑﺒﻴﺖ ﺃﻋﺮﺍﺑﻴﺔٍ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﺿﻴﻔﺎﹰ ،ﻓﺄﺗﺘﻪ
ﺑﻘﺮﻯ ﺣﺎﺿﺮٍ ،ﻭﻣﺎﺀٍ ﺑﺎﺭﺩٍ .ﻓﺠﻌﻞ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺴﺘﺮ ،ﰒﹼ ﺭﺍﻭﺩﻫﺎ ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﻳﺎ ﻫﺬﺍ ﺃﻣﺎ
ﻳﻘﺮﻋﻚ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻜﺮﻡ؟ ﻛﻞ ،ﻭﺇﻥ ﺃﺭﺩﺕ ﻏﲑ ﺫﻟﻚ ﻓﺎﺭﲢﻞ .ﻓﻘﺎﻝ ﳍﺎ :ﺯﻭﺟﻴﲏ ﺇﺫﺍﹰ ﻧﻔﺴﻚ .ﻓﻘﺎﻟﺖ ﻟﻪ:
ﺍﻷﻭﻟﻴﺎﺀ ﻳﺰﻭﺟﻮﻧﻚ .ﻓﺨﺎﻑ ﺃﻥ ﻻ ﻳﺰﻭﺟﻮﻩ ﻟﻠﻌﺪﺍﻭﺓ ﺑﲔ ﺍﳊﻴﲔ ،ﻓﺎﻧﺘﺴﺐ ﺇﱃ ﺑﲏ ﻋﺬﺭﺓ ﻓﺰﻭﺟﻮﻩ ﻓﺄﻗﺎﻡ ﻋﻨﺪﻫﻢ
ﺯﻣﺎﻧﺎﹰ .ﰒﹼ ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﺃﺳﺪﻱ ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﻭﺍﷲ ﺇﻧﻚ ﻟﻜﻒﺀٌ ﻛﺮﱘ ،ﻭﻟﻜﻦ ﻧﻜﺮﻩ ﺃﻥ ﺗﻨﻜﺢ ﻓﻴﻨﺎ ﻭﺃﻧﺖ ﺣﺮﺏ ﻟﻨﺎ،
ﻓﺤﻞ ﻋﻦ ﺻﺎﺣﺒﺘﻨﺎ .ﻭﻛﺎﻥ ﳛﺒﻬﺎ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ ﻓﻄﻠﹼﻘﻬﺎ ،ﻭﻗﺎﻝ:
ﻭﻧﻴﻞ ﺍﳌﲎ ﻭﺑﻠﻮﻍ ﺍﻟﻈﹼﻔﺮ ﺃﺣﺒﻚ ﻳﺎ ﻋﻢ ﺣﺐ ﺍﳊﻴﺎﺓ
ﺣﻴﺎﺀ ﺍﻟﻜﻼﻡ ،ﻭﻣﻮﺕ ﺍﻟﻨﻈﺮ ﻭﻳﻌﺠﺒﲏ ﻣﻨﻚ ﻋﻨﺪ ﺍﻟﹼﻠﻘﺎﺀ،
ﻛﺜﻴﻒ ﺍﳉﻮﺍﻧﺐ ،ﻣﺜﻞ ﺍﻟﻘﻤﺮ . ﻭﻧﺎﺋﻲ ﺍﳉﺒﲔ ،ﺷﺪﻳﺪ ﺍﻟﺒﻴﺎﺽ،
ﻳﻜﺎﺩ ﳝﺰﻕ ﺟﻠﺪ ﺍﻟﺬﹼﻛﺮ ﻟﻪ ﻭﻫﺞ ﻛﻀﺮﺍﻡ ﺍﳊﺮﻳﻖ،
ﻗﺎﻝ ﺃﺑﻮ ﺫﻛﻮﺍﻥ :ﱂ ﺗﻘﻞ ﺍﻟﻌﺮﺏ ﻓﻴﻤﺎ ﻳﺮﻳﺪﻩ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ.
ﻋﺭﻀﻭﺍ ﻋﻠﻴﻪ ﺯﻭﺍﺝ ﺍﻟﺒﺼﺭﻴﺔ ﻓﺄﺒﻰ
ﺙ ﻟﻪ ،ﻭﺎ ﻧﻔﺮ ﻣﻦ ﻗﻮﻣﻪ .ﻓﺄﻗﺎﻡ ﺎ ﺣﻮﻻﹰ
ﻗﺎﻝ :ﺧﺮ ﺝ ﳏﻤﺪ ﺑﻦ ﺍﳌﺸﲑﻱ ﺍﳋﺎﺭﺟﻲ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﰲ ﻃﻠﺐ ﻣﲑﺍ ٍ
ﻳﻨﺸﺪﻫﻢ ﻭﳛﺪﺛﻬﻢ .ﻭﻛﺎﻧﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻨﻬﻢ ﺫﺍﺕ ﲨﺎﻝٍ ﻭﻣﺎﻝٍ ﻻ ﻳﻄﻤﻊ ﻓﻴﻬﺎ ﺃﺣﺪ .ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﺳﻠﻤﺎﻥ ﻫﻞ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 40
ﻟﻚ ﰲ ﺍﻣﺮﺃﺓٍ ﻣﻨﺎ ،ﺳﻴﺪﺓﹲ ﰲ ﻗﻮﻣﻬﺎ ﲨﺎﻻﹰ ﻭﻋﻘﻼﹰ ،ﻭﻋﻔﺎﻓﺎﹰ ،ﻭﺭﺃﻳﺎﹰ ،ﻗﺪ ﲰﻌﺖ ﲟﻘﺪﻣﻚ ،ﻓﺬﻛﺮﺕ ﳍﺎ ،ﻓﺰﻋﻤﺖ
ﺃﻧﻚ ﻃﻠﹼﻘﺖ ﺯﻭﺟﺘﻚ ﺍﻟﱵ ﺧﻠﹼﻔﺘﻬﺎ ﰲ ﺑﻠﺪﻙ ﻓﺮﻏﺒﺖ ﻓﻴﻚ ،ﻓﺈﻥ ﺃﺣﺒﺒﺖ ﺃﻗﻤﺖ ﻋﻨﺪﻧﺎ ﻓﻴﻤﺎ ﺗﺮﻯ ﻣﻦ ﻃﻴﺐ
ﺑﻼﺩﻧﺎ ﻭﺭﺑﻌﻨﺎ ،ﻭﻋﻠﻴﻨﺎ ﺻﺪﺍﻗﻚ ،ﻭﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ؟ ﻓﺄﻗﺒﻠﻮﺍ ﺑﻪ ﻭﺃﺩﺑﺮﻭﺍ ﻭﺍﺟﺘﻬﺪﻭﺍ ﻓﺄﰉ ﻋﻠﻴﻬﻢ ،ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ:
ﻭﻻ ﺗﺒﺪﻱ ﻭﻻ ﻳﺮﺍﻫﺎ ﺍﻟﻔﺮﺍﻕ ﺃﺳﺎﺋﻞﹲ ﺑﺎﻟﻌﺮﺍﻕ ﻓﺮﺍﻕ ﺳﻌﺪٍ
ﻋﻠﻲ ﺃﺷﺪ ﻣﺎ ﺭﺑﺢ ﺍﻟﻔﺮﺍﻕ ﻟﺌﻦ ﺭﺑﺢ ﺍﻟﻔﺮﺍﻕ ﳍﺠﺮ ﺳﻌﺪﻯ
ﺧﻼﺋﻖ ﻻ ﳛﻞﹼ ﳍﺎ ﺍﻟﻄﹼﻼﻕ ﺇﺫﺍ ﻋﺪﻟﻮﺍ ﺃﻗﻮﻝ ﳍﻢ :ﻟﺴﻌﺪﻯ
ﺗﺮﻛﺘﻚ ﺃﻭ ﲢﺪﺙ ﰊ ﺍﻟﻔﺮﺍﻕ ﺣﺮﺍ ﻡ ﺃﻥ ﻳﻘﻮﻝ ﻧﺴﺎﺀ ﻗﻮ ﻡٍ
ﺃﻫﻜﺫﺍ ﺘﺠﺎﺯﻯ ﺍﻟﻨﹼﺴﺎﺀ؟!
ﲰﻌﺖ ﺃﻋﺮﺍﺑﻴﺔﹲ ﺗﻘﻮﻝ ﻟﺰﻭﺟﻬﺎ :ﻳﺎ ﻣﻔﻠﺲ ،ﻳﺎ ﻗﺮﻧﺎﻥ ،ﻓﻘﺎﻝ ﳍﺎ :ﺇﻥ ﻛﺎﻥ ﻣﺎ ﺫﻛﺮﺕ ﺣﻘﺎﹰ ﻓﻮﺍﺣﺪﺓﹲ ﻣﻦ ﺍﷲ،
ﻭﺃﺧﺮﻯ ﻣﻨﻚ ،ﻳﺎ ﺯﺍﻧﻴﺔ ،ﻭﺃﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﺎﹰ.
ﺤﺭﻫﺎ ﻭﺍﺴﻊ
ﺧﺎﺻﻤﺖ ﺍﻣﺮﺃﺓﹲ ﺯﻭﺟﻬﺎ ،ﻓﻄﻠﹼﻘﻬﺎ ﻓﻘﺎﻟﺖ ﻟﻪ :ﻳﺎ ﻫﺬﺍ ،ﱂ ﻃﻠﹼﻘﺘﲏ ﻭﻗﺪ ﻛﻨﺖ ﻟﻚ ﻧﺎﺻﺤﺔﹰ ،ﻭﻋﻠﻴﻚ ﺷﻔﻴﻘﺔﹰ ،ﻭﻣﺎ
ﰲﹼ ﻋﻴﺐ ﺇﻻﹼ ﺿﻴﻖ ﲜﺒﻬﱵ؟ ﻓﻘﺎﻝ ﳍﺎ ﺯﻭﺟﻬﺎ :ﻟﻮ ﻛﺎﻥ ﺍﻟﻀﻴﻖ ﰲ ﺣﺮﻙ ﻣﺎ ﻃﻠﹼﻘﺘﻚ ﺃﺑﺪﺍﹰ! .
ﺍﻷﻫﻭﺍﺯﻴﺔ ﺃﺸﺩ ﺫﻜﺎﺀ
ﻛﺎﻧﺖ ﻟﺮﺟﻞٍ ﰲ ﺍﻷﻫﻮﺍﺯ ﺿﻴﻌﺔﹲ ﺑﺎﻟﺒﺼﺮﺓ ،ﻭﻛﺎﻥ ﻳﺘﻌﺎﻫﺪﻫﺎ ﰲ ﺣﲔ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﺜﹼﻤﺎﺭ .ﻓﺘﺰﻭﺝ ﺎ ﺍﻣﺮﺃﺓﹰ،
ﻭﺍﻧﺘﻬﻰ ﺍﳋﱪ ﺇﱃ ﺍﻣﺮﺃﺗﻪ ﺍﻷﻫﻮﺍﺯﻳﺔ ﻓﺎﺳﺘﺨﺮﻗﺖ ﻛﺘﺎﺑﺎﹰ ﻋﻠﻰ ﻟﺴﺎﻥ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﺑﺎﻟﺒﺼﺮﺓ ﻳﻌﺰﻳﻪ ﰲ ﺍﻟﺒﺼﺮﻳﺔ ﻭ
ﻳﻘﻮﻝ :ﺇﳊﻖ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﺧﻠﹼﻔﺖ ﻭﻻ ﺗﺘﺄﺧﺮ .ﻭﺃﻋﻄﺖ ﺍﻟﻜﺘﺎﺏ ﻟﺒﻌﺾ ﺍﳌﻠﹼﺎﺣﲔ ﻭﺟﻌﻠﺖ ﻟﻪ ﺟﻌﻼﹰ .ﻓﻠﻤﺎ ﻭﺻﻞ
ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺯﻭﺟﻬﺎ ﻭﺟﺪ ﳌﻮﺎ ﻭﺟﺪﺍﹰ ﻋﻈﻴﻤﺎﹰ ،ﻭﻗﺎﻝ ﻟﻸﻫﻮﺍﺯﻳﺔ :ﺃﺻﻠﺤﻲ ﱄ ﺳﻔﺮﰐ ،ﻓﺈﻧﻲ ﺭﺍﻛﺐ ﺇﱃ
ﺍﻟﺒﺼﺮﺓ .ﻓﻔﻌﻠﺖ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻟﻐﺪ ﺭﻛﺐ ﻓﺮﺳﻪ ،ﻭﺃﻋﻄﺘﻪ ﺍﻟﺴﻔﺮﺓ ،ﰒﹼ ﻗﺒﻀﺖ ﻋﻠﻰ ﻋﻨﺎﻥ ﻓﺮﺳﻪ ﻭﻗﺎﻟﺖ ﻟﻪ :ﻣﺎ
ﺗﻜﺜﺮ ﺍﺧﺘﻼﻓﻚ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﺇﻻﹼ ﻭﻟﻚ ﺎ ﺍﻣﺮﺃﺓﹰ ﺗﺰﻭﺟﺘﻬﺎ؟ ﻓﻘﺎﻝ ﳍﺎ :ﻭﺍﷲ ﻣﺎﱄ ﺑﺎﻟﺒﺼﺮﺓ ﺍﻣﺮﺃﺓﹲ .ﻟﻠﺬﻱ ﻭﻗﻒ
ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ .ﻓﻘﺎﻟﺖ ﻟﻪ :ﻟﺴﺖ ﺃﺩﺭﻱ ﻣﺎ ﺗﻘﻮﻝ؛ ﻭﺇﻧﻤﺎ ﲢﻠﻒ ﻭﺗﻘﻮﻝ ﺃﻱ ﺍﻣﺮﺃﺓٍ ﱄ ﻏﲑﻙ ﻃﺎﻟﻖ ﺛﻼﺛﺎﹰ
ﺑﻘﻮﻝ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ؟ ﻓﻠﻠﺬﻱ ﻭﻗﻒ ﻋﻠﻴﻪ ﺍﻟﺮﺟﻞ ﻣﻦ ﻣﻮﺕ ﺍﻟﺒﺼﺮﻳﺔ ﻗﺎﻝ ﰲ ﻧﻔﺴﻪ :ﺗﻠﻚ ﻣﺎﺗﺖ ،ﻓﻠﻢ ﺃﻏﲑ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 41
ﺻﺪﺭ ﻫﺬﻩ :ﻓﻘﺎﻝ ﳍﺎ :ﻛﻞﹼ ﺍﻣﺮﺃﺓٍ ﱄ ﻏﲑﻙ ﰲ ﲨﻴﻊ ﺍﻷﻗﺎﻟﻴﻢ ﻓﻬﻲ ﻃﺎﻟﻖ ﺛﻼﺛﺎﹰ ﺑﻘﻮﻝ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ .ﻓﻘﺎﻟﺖ ﻟﻪ:
ﻻ ﺗﺘﻌﱭ ﻓﻘﺪ ﻃﻠﹼﻘﺖ ﺍﳊﺒﻴﺒﺔ .ﻓﻨﺪﻡ ﺍﻟﺮﺟﻞ ،ﻭﺃﺳﻘﻂ ﻣﺎ ﰲ ﻳﺪﻳﻪ.
ﺸﻌﺭ ﻗﻴﺱٍ ﺒﻌﺩ ﺯﻭﺍﺝ ﻟﻴﻠﻰ
ﻭﳌﹼﺎ ﺗﺰﻭﺟﺖ ﻟﻴﻠﻰ ﺻﺎﺣﺒﺔ ﻗﻴﺲ ﺑﻦ ﺍﳌﻠﻮﺡ ،ﻫﺎﻡ ﻋﻠﻰ ﻭﺟﻬﻪ ﻣﻊ ﺍﻟﻮﺣﺶ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ:
ﻭﻟﻠﻨﺎﺱ ﰲ ﺫﺍﻙ ﺍﳌﻜﺎﻥ ﻋﺸﲑ ﳍﺎ ﰲ ﺳﻮﺍﺩ ﺍﻟﻘﻠﺐ ﺗﺴﻌﺔ ﺃﺳﻬﻢٍ
ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻﹼ ﻣﻦ ﻳﻘﻮﻝ ﻛﺜﲑ. ﻭﻟﺴﺖ ﲟﺤﺺٍ ﺣﺐ ﻟﻴﻠﻰ ﻟﺴﺎﺋ ﻞٍ
ﻓﻤﻮﺕ ﻧﻔﺴﻲ ﻣﺮﺓﹸ ﻭﻧﺸﻮﺭ. ﻭﺗﻨﺸﺮ ﻧﻔﺴﻲ ﺑﻌﺪ ﻣﻮﰐ ﻟﺬﻛﺮﻫﺎ،
ﻓﻜﺎﺩﺕ ﰊ ﺍﻷﺭﺽ ﺍﻟﱪﺍﺡ ﲤﻮﺭ ﺃﺗﺎﱐ ﺑﻌﺪ ﻇﻬﺮ ﺍﻟﻐﻴﺐ ﺃﻥ ﻗﺪ ﺗﺰﻭﺟﺖ،
ﺗﻼﻕٍ ،ﻭﻋﻴﲏ ﺑﺎﻟﺪﻣﻮﻉ ﺗﻔﻮﺭ: ﻓﻘﻠﺖ ،ﻭﻗﺪ ﺃﻳﻘﻨﺖ ﺃﻥ ﻟﻴﺲ ﺑﻴﻨﻨﺎ
ﻷﻓﻘﺮ ﻣﻨﻲ ﺃﻧﲏ ﻟﻔﻘﲑ. ﻟﺌﻦ ﻛﺎﻥ ﺗﺒﺪﻱ ﺑﺮﺩ ﺇﳝﺎﺎ ﺍﻟﻌﻠﻰ
ﻓﻬﻞ ﻳﺄﺗﻴﻨﲏ ﺑﺎﻟﻄﹼﻼﻕ .ﺗﺸﲑ؟ ﻓﻤﺎ ﺃﺳﺮﻉ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﻗﺪ ﺗﺰﻭﺟﺖ،
ﺃﻴﺭﻴﺩﻩ ﻓﺤﻼﹰ ﻟﺒﻨﺎﺘﻪ
ﺣﻜﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺮﻓﺔ ﻗﺎﻝ :ﻛﺎﻧﺖ ﺃﻡ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺳﻌﻴﺪٍ ﺑﻦ ﺧﺎﻟﺪٍ ﺑﻦ ﻋﻤﺮﻭ ،ﻋﻨﺪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ
ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ .ﻓﻤﺮﺽ ﺳﻌﻴﺪ ،ﻭﻫﻮ ﺑﺎﻟﺒﺎﺩﻳﺔ ،ﻓﻌﺎﺩﻩ ،ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﻭﻋﻨﺪﻩ ﺃﺧﺘﻬﺎ ﺳﻠﻤﻰ ،ﻓﺴﺘﺮﻭﻫﺎ ،ﻓﺮﺃﻯ
ﻣﻨﻬﺎ ﶈﺔﹰ ﰒﹼ ﻗﺎﻣﺖ ،ﻓﺮﺃﻯ ﻃﻮﳍﺎ ﻓﻄﻠﹼﻖ ﺃﺧﺘﻬﺎ ﻭﺧﻄﺒﻬﺎ ،ﻓﻠﻢ ﻳﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ ﻭﻛﺎﻧﺖ ﺃﺧﺘﻬﺎ ﺃﻡ ﻋﺜﻤﺎﻥ ﻋﻨﺪ ﻫﺸﺎﻡٍ
ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﻓﺒﻌﺚ ﺇﱃ ﺃﺑﻴﻬﺎ :ﺇﻳﺎﻙ ﺃﻥ ﺗﺰﻭﺝ ﺍﻟﻮﻟﻴﺪ ،ﺗﺮﻳﺪﻩ ﺃﻥ ﺗﺘﺨﺬﻩ ﻓﺤﻼﹰ ﻟﺒﻨﺎﺗﻚ ﻳﻄﻠﹼﻖ ﻭﺍﺣﺪﺓﹰ ﻭﻳﺘﺰﻭﺝ
ﺃﺧﺮﻯ؟ ﻓﺄﰉ ﺃﻥ ﻳﺰﻭﺟﻪ .ﻓﻘﺎﻝ ﺍﻟﻮﻟﻴﺪ :ﺍﻟﻌﺠﺐ ﻣﻦ ﺳﻌﻴﺪٍ ،ﺧﻄﺒﺖ ﺇﻟﻴﻪ ﻓﺮﺩﱐ ،ﻭﻟﻮ ﻗﺪ ﻣﺎﺕ ﻫﺸﺎﻡ
ﻭﺍﺳﺘﺨﻠﻔﺖ ﻟﺰﻭﺟﻨﻴﻬﺎ ،ﻓﺈﻥ ﺯﻭﺟﺘﻬﺎ ﻓﻬﻲ ﻃﺎﻟﻖ ،ﻭﺇﻥ ﻛﻨﺖ ﺃﻫﻮﺍﻫﺎ .ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺣﺪﻳﺜﻪ ﻣﺴﺘﻘﺼﻰ ﰲ
ﻣﻮﺿﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ.
ﻫﻲ ﻁﺎﻟﻕﹲ ﺃﻟﻑ ﻤﺭﺓ
ﺧﺎﺻﻤﺖ ﺍﻣﺮﺃﺓﹲ ﺯﻭﺟﻬﺎ ﺇﱃ ﺍﳌﻄﹼﻠﺐ ﺑﻦ ﺣﺒﻂ ﺍﳌﺨﺰﻭﻣﻲ ﻗﺎﺿﻲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻧﺖ ﻗﺎﻟﺖ ﻟﻪ :ﺃﺳﺄﺕ ﺇﱄﹼ
ﻭﺃﻭﺟﻌﺘﲏ ،ﻭﻭﺍﷲ ﻣﺎ ﺃﺳﺘﻄﻴﻊ ،ﻓﺈﻥﹼ ﺑﻨﺘﻚ ﲤﺴﻲ ﻣﻦ ﺍﳉﻮﻉ ﻭﺍﳉﻬﺪ ﻭﻣﺎ ﺃﻗﻤﻦ ﺇﻻﹼّ ﻋﻠﻰ ﺍﻟﻮﻃﻦ .ﻓﻘﺎﻝ :ﺃﻧﺖ
ﻃﺎﻟﻖ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﻤﻦ ﺇﻻﹼّ ﻋﻠﻰ ﺍﻟﻮﻃﻦ! ﻓﺄﺧﱪﺕ ﺍﻟﻘﺎﺿﻲ ﲟﺎ ﻗﺎﻟﺖ ،ﻭﲟﺎ ﻗﺎﻝ .ﻓﻘﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﺑﻄﻠﺐ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 42
ﺍﳌﻘﺎﺩﻳﺮ ،ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ،ﺇﻥﹼ ﺍﻷﻳﻞ ﻟﻴﻜﻮﻥ ﺑﺎﳌﻜﺎﻥ ﺍﳉﺪﺏ ﺍﳋﺴﻴﺲ ﺍﳌﺮﻋﻰ ﻓﺘﻘﻴﻢ ﻓﻴﻪ ﲝﺐ ﺍﻟﻮﻃﻦ .ﻓﻘﺎﻝ
ﺍﻟﺰﻭﺝ :ﻛﺄﻥﹼ ﺍﳌﺴﺄﻟﺔ ،ﺃﺻﻠﺢ ﺍﷲ ﺍﻟﻘﺎﺿﻲ ،ﺃﺷﻜﻠﺖ ﻋﻠﻴﻚ ﻫﻲ ﻃﺎﻟﻖ ﺃﻟﻒ ﻣﺮﺓ.
ﻁﻠﹼﻘﻬﺎ ﻭﻨﺩﻡ
ﻭﻃﻠﹼﻖ ﻋﻠﻲ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻣﺮﺃﺗﻪ ﻓﻨﺪﻡ ﻋﻠﻴﻬﺎ ﻧﺪﻣﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻓﻘﺎﻝ:
ﻭﻓﻘﺪﺕ ﻋﺎﻗﺒﺔ ﺍﻟﻄﹼﻼﻕ ﻣﺎ ﻟﻠﻄﹼﻼﻕ ﻓﻘﺪﺗﻪ
ﲢﺖ ﺍﻟ ﺴﻤﻮﺍﺕ ﺍﻟ ﻄﹼﺒﺎﻕ ﻃﻠﹼﻘﺖ ﺧﲑ ﺧﻠﻴﻠ ﺔٍ
ﻭﺃﺣﺒﺖ ﺍﻣﺮﺃﺓ ﺍﻷﻋﺮﺍﰊ ﺃﻥ ﺗﻔﺎﺭﻗﻪ ﻓﻘﺎﻝ:
ﺑﻌﻴﺶٍ ﻣﺜﻞ ﻣﺸﺮﻓﺔ ﺍﳉﻤﺎﻝ ﲤﻨﲔ ﺍﻟﻄﹼﻼﻕ ﻭﺃﻧﺖ ﻣﻨﻲ
ﺃﺤﺏ ﺇﻟﻴﻪ ﻟﻴﻠﺔﹰ ﻁﻠﹼﻕ ﻓﻴﻬﺎ ﻨﺴﺎﺅﻩ
ﻗﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ :ﻣﺎ ﺑﺖ ﻟﻴﻠﺔﹰ ﺃﺣﺐ ﺇﱄﹼ ﻣﻦ ﻟﻴﻠﺔٍ ﻃﻠﹼﻘﺖ ﻓﻴﻬﺎ ﻧﺴﺎﺋﻲ ،ﻓﺄﺭﺟﻊ ﻭﺍﻟﺴﺘﻮﺭ ﻗﺪ ﻫﺘﻜﺖ
ﻭﻣﺘﺎﻉ ﺍﻟﺒﻴﺖ ﻗﺪ ﻧﻘﻞ .ﻓﺒﻌﺜﺖ ﺇﱄﹼ ﺑﻨﱵ ﺳﻠﻴﻠﺔ ﻓﻴﻬﺎ ﻃﻌﺎﻡ ،ﻭﺑﻌﺜﺖ ﺍﻷﺧﺮﻯ ﺇﱄﹼ ﺑﻔﺮﺍﺵٍ ﺃﻧﺎﻡ ﻋﻠﻴﻪ.
ﺃﻭ ﻀﻴﻕ ﺍﻟﻔﺭﺝ ﺃﻭ ﺍﻟﻁﹼﻼﻕ
ﻭﻗﻴﻞ ﻻﻣﺮﺃﺓٍ ﻛﺎﻧﺖ ﺗﻄﻠﹼﻖ ﻛﺜﲑﺍﹰ :ﻣﺎ ﻟﻚ ﺗﻄﻠﹼﻘﲔ ﺃﺑﺪﺍﹰ؟ ﻗﺎﻟﺖ :ﻳﺮﻳﺪﻭﻥ ﺍﻟﻀﻴﻖ ،ﺿﻴﻖ ﺍﷲ ﻋﻠﻴﻬﻢ ﻗﺒﻮﺭﻫﻢ.
ﻁﻠﹼﻘﻬﺎ ﺜﻼﺜﺎﹰ
ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ ﻻﻣﺮﺃﺗﻪ:
ﻭﺃﻓﻨﻴﺖ ﻋﻤﺮﻱ ﻋﺎﻣﺎﹰ ﻓﻌﺎﻣﺎ ﺃﻧﻮﻫﺖ ﺑﺎﲰﻲ ﰲ ﺍﻟﻌﺎﳌﲔ
ﻕ ﻭﺃﻧﺖ ﺍﻟﻄﹼﻼﻕ ﺛﻼﺛﺎﹰ ﺗﻮﺃﻣﺎ ﻓﺄﻧﺖ ﺍﻟﻄﹼﻼﻕ ﻭﺃﻧﺖ ﺍﻟﻄﹼﻼ
ﺤﻼﻭﺓ ﺍﻟﺠﻤﺎﻉ
ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﺃﻥﹼ ﺍﻣﺮﺃﺓ ﺭﻓﺎﻋﺔ ﺃﺗﺖ ﺇﱃ ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ،
ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥﹼ ﺭﻓﺎﻋﺔ ﻃﻠﹼﻘﲏ ،ﻓﺒﺖ ﻃﻼﻗﻲ ،ﻭﺇﻧﻲ ﺗﺰﻭﺟﺖ ﺑﻌﺪﻩ ﺑﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻣﺎ ﻣﻌﻪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 43
ﺇﻻﹼ ﻣﺜﻞ ﻫﺪﺑﺔ ﺍﻟﺜﹼﻮﺏ ،ﻓﺘﺒﺴﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﻗﺎﻝ :ﺃﺗﺮﻳﺪﻳﻦ ﺃﻥ ﺗﺮﺟﻌﻲ ﺇﱃ ﺭﻓﺎﻋﺔ! ﻻ،
ﺣﺘﻰ ﺗﺬﻭﻗﻲ ﻋﺴﻴﻠﺔ ﺍﻟﺰﻭﺝ ﺍﻟﺜﹼﺎﱐ ﻭﻳﺬﻭﻕ ﻋﺴﻴﻠﺘﻚ.
ﻁﻠﹼﻘﻬﺎ ﻋﺩﺩ ﺸﻌﺭ ﻤﺅﺨﹼﺭﺘﻬﺎ
ﺩﺧﻞ ﻣﺪﱐﱞ ﺍﻟﺒﺼﺮﺓ ،ﻓﺰﻭﺝ ﻓﻴﻬﺎ ﺍﻣﺮﺃﺓﹰ :ﰒﹼ ﺣﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺷﺮ ،ﻓﻘﺎﻝ ﳍﺎ :ﺃﻧﺖ ﻃﺎﻟﻖ ﻋﺪﺩ ﺷﻌﺮ ﺃﺳﺘﻚ.
ﻓﻘﺎﻟﺖ :ﻗﺎﺗﻠﻜﻢ ﺍﷲ ﻳﺎ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺗﺴﺮﻋﻮﻥ ﺍﻟﻄﹼﻼﻕ ﻭﺗﺆﺛﺮﻭﻥ ﺍﳋﻼﻕ.
ﻴﻠﺘﻤﺴﻭﻥ ﺍﻟﻀﻴﻕ ﻀﻴﻕ ﺍﷲ ﻋﻠﻴﻬﻡ
ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻟﻌﻄﺎﺀٍ ﺑﻦ ﺻﻴﻔﻲ ﺍﻟﺜﹼﻘﻔﻲ :ﻟﻮ ﺃﺻﺒﺖ ﺭﻛﻮﺓﹰ ﳑﻠﻮﺀﺓﹰ ﲬﺮﺍﹰ ﺑﺎﻟﺒﻘﻴﻊ ﻣﺎ ﻛﻨﺖ
ﺻﺎﻧﻌﺎﹰ ﺎ؟ ﻗﺎﻝ :ﺃﻓﺮﻗﻬﺎ ﰲ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ﻓﺈﻧﻬﺎ ﻻ ﺗﻌﺪﻭﻫﻢ .ﻭﻟﻜﻦ ﺃﺧﱪﱐ ،ﺃﻳﻬﻤﺎ ﺃﻛﱪ ﺟﺪﻙ ﺛﺎﺑﺖ ﺃﻡ ﺟﺪﺗﻚ
ﻓﺮﻳﻌﺔ؟ ﻗﺎﻝ ﻻ ﺃﺩﺭﻱ .ﻗﺎﻝ ﻋﻄﺎﺀ :ﺍﻟﻔﺮﻳﻌﺔ ﻛﺎﻧﺖ ﺃﻛﱪ ،ﻭﻗﺪ ﺗﺰﻭﺟﺘﻬﺎ ﻗﺒﻠﻪ ﺃﺭﺑﻌﺔ ﺃﺯﻭﺍﺝٍ ﻛﻠﹼﻬﻢ ﻳﻠﻘﺎﻫﺎ ﲟﺜﻞ
ﺫﺭﺍﻉ ﺍﻟﺒﻜﺮ ﰒﹼ ﻳﻄﻠﹼﻘﻬﺎ .ﻓﻘﻴﻞ ﳍﺎ :ﻳﺎ ﻓﺮﻳﻌﺔ ،ﱂ ﺗﻄﻠﹼﻘﲔ ﻭﺃﻧﺖ ﲟﺜﻞ ﻫﺬﺍ ﺍﳉﻤﺎﻝ؟ ﻗﺎﻟﺖ :ﻳﻠﺘﻤﺴﻮﻥ ﺍﻟﻀﻴﻖ،
ﺿﻴﻖ ﺍﷲ ﻋﻠﻴﻬﻢ.
ﻤﻜﺎﺒﺩﺓ ﺍﻟﻌﻔﹼﺔ ﺍﻴﺴﺭ ﻤﻥ ﺍﻻﺤﺘﻴﺎﻝ
ﻭﻃﻠﹼﻖ ﺃﻋﺮﺍﰊ ﺯﻭﺟﺘﻪ ،ﻓﻘﻴﻞ ﻟﻪ :ﺃﻻ ﺗﺘﺰﻭﺝ ﺑﻌﺪﻫﺎ؟ ﻓﻘﺎﻝ :ﻣﻜﺎﺑﺪﺓ ﺍﻟﻌﻔﹼﺔ ،ﺃﻳﺴﺮ ﻣﻦ ﺍﻻﺣﺘﻴﺎﻝ ﲟﺼﻠﺤﺔ ﺍﻟﻌﻴﺎﻝ.
ﻀﺭﻁ ﻓﺴﺨﺭﺕ ﻤﻨﻪ ﻓﻁﻠﹼﻘﻬﺎ
ﺗﺰﻭﺝ ﺍﻟﻔﻀﻞ ﺑﻦ ﻗﻄﻦ ﺍﳊﺎﺭﺛﻲ ﺍﺑﻨﺔ ﺍﳌﻬﻠﹼﺐ ﺑﻦ ﺃﰊ ﺻﻔﺮﺓ .ﻓﺠﻠﺲ ﻣﻌﻬﺎ ﻳﺸﺮﺏ ،ﻓﺄﺭﺍﺩ ﺍﻻﻓﺘﺨﺎﺭ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻝ:
ﻛﺄﺱ ﺍﳌﺪﺍﻡ ﻓﺄﺳﻘﻴﻬﺎ ﺑﲏ ﻗﻄﻦ ﺇﻥ ﻛﻨﺖ ﺳﺎﻗﻴﺔﹰ ﻳﻮﻣﺎﹰ ﻋﻠﻰ ﻛﺮ ﻡٍ
ﰒﹼ ﺇﻧﻪ ﲢﺮﻙ ﻓﻀﺮﻁ .ﻓﻘﺎﻟﺖ :ﻭﺃﺳﻘﻲ ﻫﺬﻩ ﺑﲏ ﻗﻄﻦ ﺃﻳﻀﺎﹰ؟ ﻓﺨﺠﻞ ﻭﻗﺎﻝ :ﺇﺫﻫﱯ ﻓﺄﻧﺖ ﻃﺎﻟﻖ.
ﻁﻠﹼﻘﻬﺎ ﻓﺘﺯﻭﺠﺕ ﺭﺠﻼﹰ ﺩﻤﻴﻤﺎﹰ
ﻭﻃﻠﹼﻖ ﻋﻄﻴﺔ ﺑﻦ ﺃﺷﺠﻊ ﳏﺠﻮﺑﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ،ﺍﻣﺮﺃﺗﻪ ﻓﺰ ﻭﺟﺖ ﺭﺟﻼﹰ ﺩﻣﻴﻤﺎﹰ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ:
ﺑﺴﻠﻤﻰ ،ﻓﻘﺪ ﺃﻣﺴﺖ ﺎ ﺍﻟﻨﻌﻞ ﺯﻟﹼﺖ . ﻟﻌﻤﺮﻱ ﺃﰊ ﺳﻠﻤﻰ ،ﻭﻟﺴﺖ ﺑﺸﺎﻣﺖٍ
ﻭﺇﻥ ﻫﻲ ﺻﺎﻣﺖ ﻛﻞﹼ ﻳﻮﻡٍ ﻭﺻﻠﹼﺖ، ﻭﻟﻴﺲ ﳌﻐﻔﻮﺭ ﻟﺴﻠﻤﻰ ﺫﻧﻮﺎ
ﺑﺄﻋﻈﻢ ﻋﻨﺪ ﺍﷲ ﳑﺎ ﺍﺳﺘﺤﻠﺖ؟ ﻭﻟﻮ ﺭﻛﺒﺖ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﱂ ﻳﻜﻦ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 44
ﺍﻟﻜﺎﺫﺒﺔ ﺍﻟﻔﺎﺠﺭﺓ ﺍﻟﻀﺎﺭﻁﺔ
ﻛﺎﻧﺖ ﻟﺒﻌﺾ ﺍﻟﺼﺎﳊﲔ ﺍﻣﺮﺃﺓﹰ ﺗﺒﻐﻀﻪ ،ﻓﻜﺎﻥ ﺇﺫﺍ ﺎﻫﺎ ﻋﻦ ﺃﻣﺮٍ ﺩﻋﺖ ﺍﷲ ﺃﻥ ﻳﺮﳛﻬﺎ ﻣﻨﻪ ،ﻭﺃﻥ ﻳﻌﺠﻞ ﻃﻼﻗﻬﺎ،
ﻓﺄﺿﺠﺮﺗﻪ ﻳﻮﻣﺎﹰ ﻓﻄﻠﹼﻘﻬﺎ ،ﻓﺴﺠﺪﺕ ﷲ ﺷﻜﺮﺍﹼ ،ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﺍﻟﻠﻬﻢ ﺇﻧﻬﺎ ﻭﺿﻌﺖ ﺇﻟﻴﻚ ﻓﻤﺎ ّﻛﺎﺫﺑﺎﹰ ،ﻭﻭﺟﻬﺎﹰ
ﻭﻗﺎﺣﺎﹰ ،ﻭﺭﻓﻌﺖ ﺃﺳﺘﺎﹰ ﳎﺎﻫﺮﺓﹰ ﺑﺎﻟﻔﺤﺸﺎﺀ ﻓﺎﺟﺮﺓﹰ .ﻓﻮﺛﺐ ﺳﻨﻮﺭ ﰲ ﺍﻟﺒﻴﺖ ﻓﺄﻓﺰﻋﻬﺎ ،ﻓﻀﺮﻃﺖ ،ﻓﻘﺎﻝ :ﺍﳊﻤﺪ ﷲ
ﺍﻟﺬﻱ ﺳﻬﻞ ﻓﺮﻗﺘﻚ ﻭﻋﺠﻞ ﻓﻀﻴﺤﺘﻚ.
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﻐﻴﺭﺓ
ﻳﺮﻭﻯ ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ،ﻗﺎﻟﺖ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻳﻘﻮﻝ
ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ" :ﻻ ﺷﻲﺀ ﺃﻏﲑ ﻣﻦ ﺍﷲ ".ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩٍ ﺃﻧﻪ ﻗﺎﻝ :ﺃﻥﹼ ﺍﷲ ﻟﻴﻐﺎﺭ ﻟﻠﻤﺴﻠﻢ ﻓﻠﻴﻐﺮ
ﻭﻋﻨﻪ ،ﻭﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺃﻧﻪ ﻗﺎﻝ" :ﻟﻴﺲ ﺷﻲﺀٌ ﺃﻏﲑ ﻣﻦ ﺍﷲ ،ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺣﺮﻡ
ﺍﻟﻔﻮﺍﺣﺶ ".ﻭﻋﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻗﺎﻝ" :ﺍﻟﻐﲑﺓ ،ﻏﲑﺗﺎﻥ :ﻓﻐﲑﺓﹲ ﳛﺒﻬﺎ
ﺍﷲ ،ﻭﻏﲑﺓﹲ ﻳﻜﺮﻫﻬﺎ ﺍﷲ" .ﻗﻠﻨﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻣﺎ ﺍﻟﻐﲑﺓ ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﷲ ،ﻗﺎﻝ" :ﺃﻥ ﻳﻐﺎﺭ ﺃﻥ ﻳﺄﰐ ﻣﻌﺎﺻﻲ ﺍﷲ،
ﻭﻳﻨﺘﻬﻚ ﳏﺎﺭﻣﻪ" .ﻗﻠﻨﺎ ﻭﻣﺎ ﺍﻟﻐﲑﺓ ﺍﻟﱵ ﻳﻜﺮﻫﻪ :ﻗﺎﻝ "ﺃﻥ ﻳﻐﺎﺭ ﺃﺣﺪﻛﻢ ﰲ ﻏﲑ ﻛﻨﻬﻪ ".ﻭﻋﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ
ﻋﻤﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻜﺎﺭ ﺃﻧﻪ ﻗﺎﻝ" :ﺍﻟﻐﲑﺓ ﻏﲑﺗﺎﻥ :ﻏﲑﺓﹲ ﻳﺼﻠﺤﻬﺎ ﺎ ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ ،ﻭﻏﲑﺓﹲ ﺗﺪﺧﻠﻪ ﺍﻟﻨﺎﺭ".
ﻭﻳﺮﻭﻯ :ﺃﻥﹼ ﺳﺎﺭﺓ ﻛﺎﻧﺖ ﲢﺐ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﻟﺮﲪﻦ .ﻓﻤﻜﺜﺖ ﻣﻌﻪ ﺩﻫﺮﺍﹰ ﻻ ﺗﺮﺯﻕ ﻭﻟﺪﺍﹰ ،ﻓﻠﻤﺎ ﺭﺃﺕ ﺫﻟﻚ
ﻭﻫﺒﺖ ﻟﻪ ﻫﺎﺟﺮ ،ﻭﻛﺎﻧﺖ ﺃﻣﺔﹰ ﳍﺎ ﻗﺒﻄﻴﺔﹰ ،ﻓﻮﻟﺪﺕ ﻹﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴﻞ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ،ﻓﻐﺎﺭﺕ ﻣﻦ ﺫﻟﻚ
ﺳﺎﺭﺓ ﻭﻭﺟﺪﺕ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﻋﺘﺒﺖ ﻋﻠﻰ ﻫﺎﺟﺮ .ﻓﺤﻠﻔﺖ ﻟﺘﻘﻄﻌﻦ ﻋﻀﻮﺍﹼ ﻣﻦ ﺃﻋﻀﺎﺋﻬﺎ ﻓﻘﺎﻝ ﳍﺎ ﺇﺑﺮﺍﻫﻴﻢ،
ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ :ﻫﻞ ﻟﻚ ﺃﻥ ﺗﱪﻱ ﳝﻴﻨﻚ؟ ﻗﺎﻟﺖ :ﻛﻴﻒ ﺃﺻﻨﻊ؟ ﻗﺎﻝ :ﺃﺛﻘﱯ ﺃﺫﻧﻴﻬﺎ ﻭﺧﺼﻔﻴﻬﺎ.
ﻭﺍﳋﺼﻒ ﻫﻮ ﺍﳋﻴﺎﻃﺔ .ﻓﻔﻌﻠﺖ ﺫﻟﻚ ﺎ ،ﻓﻮﺿﻌﺖ ﰲ ﺃﺫﱐ ﻫﺎﺟﺮ ﻗﺮﻃﲔ ﻓﺎﺯﺩﺍﺩﺕ ﺣﺴﻨ ﺎﹰ .ﻓﻘﺎﻝ ﺳﺎﺭﺓ :ﺇﻧﻲ
ﺇﻧﻤﺎ ﺯﺩﺎ ﲨﺎﻻﹰ :ﻓﻠﻢ ﺗﺘﺮﻛﻪ ﻋﻠﻰ ﻛﻮﺎ ﻣﻌﻪ .ﻭﻭﺟﺪ ﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺟﺪﺍﹰ ﺷﺪﻳﺪﺍﹰ ،ﻓﻨﻘﻠﻬﺎ ﺇﱃ ﻣﻜﹼﺔ ﻭﻛﺎﻥ
ﻳﺰﻭﺭﻫﺎ ﰲ ﻛﻞﹼ ﻭﻗﺖٍ ﻣﻦ ﺍﻟﺸﺎﻡ ﻟﺸﻐﻔﻪ ﺎ ،ﻭﻗﻠﹼﺔ ﺻﱪﻩ ﻋﻨﻬﺎ.
ﺍﻟﻜﻼﻡ ﻋﻥ ﺒﻌﺩ ﻤﻤﻨﻭﻉ
ﻭﻋﻦ ﺍﺑﻦ ﺃﰊ ﻣﻠﻴﻜﺔ :ﺃﻥﹼ ﺍﺑﻦ ﻋﻤﺮﻭ ﲰﻊ ﺍﻣﺮﺃﺗﻪ ﺗﻜﻠﹼﻢ ﺍﻣﺮﺃﺓﹰ ﻣﻦ ﻭﺭﺍﺀ ﺟﺪﺍﺭ ،ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻬﺎ ﻗﺮﺍﺑﺔﹰ ﻻ ﻳﻌﻠﻤﻬﺎ ﺍﺑﻦ
ﻋﻤﺮﻭ ،ﻗﺎﻝ :ﻓﺠﻤﻊ ﳍﺎ ﺟﺮﺍﺋﺪ ﰒﹼ ﺃﺗﻰ ﻓﻀﺮﺎ ﺎ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 45
ﻋﺎﺩﺓﹲ ﻏﻴﺭ ﻤﺴﺘﺤﺴﻨﺔٍ
ﻭﻋﻦ ﻋﻠﻘﻤﺔ :ﺃﻥﹼ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻛﺎﻥ ﻳﺄﻛﻞ ﺗﻔﹼﺎﺣﺔﹰ ﻭﻣﻌﻪ ﺍﻣﺮﺃﺗﻪ ﻓﺪﺧﻞ ﻋﻠﻬﺎ ﻏﻼﻡ ،ﻓﻨﺎﻭﻟﺘﻪ ﺃﻣﺮﺃﺗﻪ ﺗﻔﹼﺎﺣﺔﹰ ﻗﺪ
ﺃﻛﻠﺖ ﻣﻨﻬﺎ ﻓﺄﻭﺟﻌﻬﺎ ﺿﺮﺑ ﺎﹰ.
ﻏﻴﺭﺓ ﺍﻟﻤﺭﺃﺓ ﻋﻠﻰ ﻗﺩﺭ ﻟﺫﹼﺘﻬﺎ
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻟﺬﹼﺓ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻗﺪﺭ ﺷﻬﻮﺎ ،ﻭﻏﲑﺎ ﻋﻠﻰ ﻗﺪﺭ ﻟﺬﹼﺎ .ﻭﺍﺳﺘﺪﻝ ﺑﺈﻓﺮﺍﻁ ﻏﲑﺎ ﻋﻠﻰ ﺇﻓﺮﺍﻁ
ﺣﺮﺻﻬﺎ .ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺧﻄﺄ ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﹼ ﺍﻟﺮﺟﻞ ﺃﺷﺪ ﻏﲑﺓﹰ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺍﻟﺮﺟﻞ .ﻭﺭﺑﻤﺎ ﻛﺎﻥ
ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻣﻦ ﺍﳌﺮﺃﺓ ﻋﻨﺪ ﺗﺴﺮﻱ ﺯﻭﺟﻬﺎ ﺑﺎﻟﺴﺮﺍﺭﻱ ﻭﺗﺰﻭﳚﻪ ﺍﳌﻬﲑﺍﺕ ،ﻭﺣﲔ ﺗﺮﺍﻩ ﻣﻊ ﺑﻌﻀﻬﻦ ﺗﻮﻫﻴﻤﺎﹰ ﻟﻠﻔﻌﻞ
ﺃﻥﹼ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﹼﺮﺑﺔ ﻭﺍﻟﻜﺮﺍﻫﺔ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻪ .ﻭﺑﻌﺾ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻟﻔﺔ ﻭﺍﻟﻨﻔﺎﺳﺔ ﺑﻪ ،ﻭﻟﻴﺲ ﺷﻜﻞ
ﻣﺎ ﺗﻠﻘﻰ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺭﺃﺕ ﻓﺮﺍﺷﻬﺎ ،ﻣﻦ ﺷﻜﻞ ﻣﺎ ﻳﻠﻘﻰ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺭﺃﻯ ﻋﻠﻰ ﻓﺮﺍﺵ ﺍﻣﺮﺃﺗﻪ ﺭﺟﻼﹰ .ﻷﻥﹼ ﺍﳌﺮﺃﺓ ﻗﺪ
ﻋﺎﻳﻨﺖ ﺃﻥﹼ ﺍﻟﺮﺟﻞ ﻟﻪ ﺃﺭﺑﻊ ﻧﺴﻮﺓٍ ﻭﺃﻟﻒ ﺟﺎﺭﻳﺔٍ ﻳﻄﺆﻫﻦ ﲟﻠﻚ ﺍﻟﻴﻤﲔ ،ﳌﺎ ﺃﺣﻠﹼﻪ ﺍﷲ ﰲ ﺍﻟﺸﺮﻳﻌﺔ .ﻭﻛﺬﻟﻚ ﻏﲑﺓ
ﻓﺤﻮﻝ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﺇﻧﺎﺛﻬﺎ ،ﻷﻥﹼ ﻓﺤﻞ ﺍﳊﻴﻮﺍﻥ ﻳﻘﺎﺗﻞ ﺩﻭﺎ ﻛﻞﹼ ﻓﺤﻞٍ ﻳﻌﺮﺽ ﳍﺎ ﺣﺘﻰ ﺗﺼﲑ ﺇﱃ ﺍﻟﻐﺎﻟﺐ .ﻗﺎﻝ
ﺍﻟﺮﺍﺟﺰ.
ﻳﻐﺎﺭ ﻭﺍﻟﻐﲑﺓ ﰲ ﺧﻠﻖ ﺍﻟﺬﹼﻛﺮ ﻭﺍﻷﻣﻢ ﲣﺘﻠﻒ ﰲ ﺍﻟﻐﲑﺓ .ﻓﻤﻦ ﺍﻟﺼﻘﺎﻟﺒﺔ ﻧﺎﺱ ﻻ ﻳﺘﺰﻭﺟﻮﻥ ﻣﻦ ﻗﺮﺏٍ ﻣﻨﻬﻢ ﰲ
ﺍﻟﻨﺴﺐ ﻭﻻ ﺍﻟﺪﺍﺭ .ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺒﻌﻞ ﺧﻨﻘﺖ ﺍﳌﺮﺃﺓ ﻧﻔﺴﻬﺎ ﺃﺳﻔﺎﹰ ﻋﻠﻴﻪ.
ﻭﺍﳌﺮﺃﺓ ﰲ ﺍﳍﻨﺪ ﺇﺫﺍ ﻣﺎﺕ ﺯﻭﺟﻬﺎ ﻭﺃﺭﺍﺩﻭﺍ ﺣﺮﻗﻪ ،ﺟﺎﺀﺕ ﻟﻴﺤﺮﻗﻮﻫﺎ ﻣﻌﻪ.
ﻭﺍﻟﺪﻳﻠﻤﻲ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻳﻠﻢ ﺇﱃ ﺣﺪﻭﺩ ﻣﺎ ﺑﲔ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﻳﻠﻢ ،ﻭﻣﻌﻪ ﺍﻣﺮﺃﺗﻪ ﻭﺇﺧﻮﺍﻧﻪ ﻭﻋﻤﺎﺗﻪ ﻓﻴﺒﻴﻌﻬﻦ
ﺻﻔﻘﺔﹰ ﻭﺍﺣﺪﺓﹰ ،ﻭﻳﺴﻠﹼﻤﻬﻦ ﺇﱃ ﺍﳌﺒﺘﺎﻉ ،ﻻ ﺗﺪﻣﻊ ﻋﻴﻨﻪ ﻭﻻ ﻋﲔ ﻭﺍﺣﺪﺓٍ ﻣﻦ ﻋﻴﺎﻟﻪ.
ﺘﻜﺭﻡ ﻁﺒﺭﺴﺘﺎﻥ ﻤﻥ ﺍﻟﻌﺠﺎﺌﺏ
ﻭﺃﻫﻞ ﻃﱪﺳﺘﺎﻥ ﻻ ﻳﺘﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﳉﺎﺭﻳﺔ ﻣﻨﻬﻦ ﺣﺘﻰ ﻳﺴﺘﺒﻄﻦ ﺎ ﺣﻮﻻﹰ ﳏﺮﻣﺎﹰ ﰒﹼ ﻳﻘﺪﻡ ﺎ ﻓﻴﺨﻄﺒﻬﺎ ﺇﱃ ﺃﻫﻠﻬﺎ
ﻭﻳﺘﺰﻭﺟﻬﺎ ،ﰒﹼ ﻳﺰﻋﻤﻮﻥ ﻣﻊ ﺫﻟﻚ ﺃﻧﻪ ﳚﺪﻫﺎ ﺑﻜﺮﺍﹰ ،ﻭﻗﺪ ﻋﺎﻧﻘﻬﺎ ﰲ ﺇﺯﺍﺭٍ ﻭﺍﺣﺪٍ ﺳﻨﺔﹰ ﻛﺎﻣﻠﺔﹰ ﻭﻫﻮ ﻻ ﻳﺴﺘﺒﻄﻦ
ﺎ ،ﻭﳛﺘﻤﻞ ﻭﺣﺸﺔ ﺍﻻﻏﺘﺮﺍﺏ ،ﻭﺍﻧﻘﻄﺎﻉ ﺍﻷﺳﺒﺎﺏ .ﻭﺇﻥﹼ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ ﺃﻥ ﳝﻜﺜﺎ ﻣﺘﻌﺎﻧﻘﲔ ﰲ ﳊﺎﻑٍ
ﻭﺍﺣﺪٍ ﳛﺘﺠﺮﺍﻥ ﻋﻦ ﺃﻟﹼﺬ ﺍﻷﻣﻮﺭ ﺗﻜﺮﻣﺎﹰ .ﻭﻫﺬﺍ ﺍﻟﺘﻜﺮﻡ ﻋﻨﺪ ﻋﻠﻮﺝ ﻃﱪﺳﺘﺎﻥ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ.
ﺜﻼﺙ ﺨﺼﺎﻝٍ ﻤﻥ ﺍﻟﺴﺅﺩﺩ
ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺛﻼﺙ ﺧﺼﺎﻝٍ ﻣﻦ ﺍﻟﺴﺆﺩﺩ ،ﺍﻟﺼﻠﻊ ،ﻭﺍﻧﺪﻣﺎﺝ ﺍﻟﺒﻄﻦ ،ﻭﺗﺮﻙ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﻐﲑﺓ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 46
ﻏﻴﺭﺓ ﻗﻴﺱ ﺒﻥ ﺯﻫﻴﺭ
ﻭﳌﹼﺎ ﻧﺰﻝ ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ﺑﺒﻌﺾ ﺍﻟﻌﺮﺏ ﻗﺎﻝ ﳍﻢ :ﺃﻧﻲ ﻏﻴﻮﺭ ،ﻭﺃﻧﺎ ﻓﺨﻮﺭ ،ﻭﺃﻧﺎ ﺃﻧﻒ ،ﻭﻟﻜﻦ ﻻ ﺃﻏﺎﺭ ﺣﺘﻰ
ﺃﺭﻯ ،ﻭﻻ ﺃﻓﺨﺮ ﺣﺘﻰ ﺍﻓﻌﻞ ،ﻭﻻ ﺁﻧﻒ ﺣﺘﻰ ﺃﺿﺎﻡ .ﻓﻌﺎﺑﻮﻩ ﺑﻘﻮﻟﻪ ﻻ ﺃﻏﺎﺭ ﺣﺘﻰ ﺃﺭﻯ ﻭﻳﻈﻦ ﺑﻪ ﺇﻧﻤﺎ ﻋﲏ ﺭﺅﻳﺔ
ﺍﻟﺴﺒﺐ ﻻ ﺭﺅﻳﺔ ﺍﳌﺮﺍﻓﻘﺔ.
ﻭﻋﺎﺑﻮﺍ ﻣﻌﺎﻭﻳﺔ ﺃﻳﻀﺎﹰ ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﻭﻧﺴﺒﻮﻩ ﺇﱃ ﻗﻠﹼﺔ ﺍﻟﻐﲑﺓ ﻭﻣﺎ ﺃﺭﻯ ﰲ ﻗﻮﻟﻪ ﻭﺗﺮﻙ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﻐﲑﺓ ﻋﻴﺒﺎﹰ ﻷﻥﹼ
ﺍﻹﻓﺮﺍﻁ ﺍﺎﻭﺯ ﻟﻠﺤﻖ ﻭﳌﻘﺪﺍﺭ ﺍﳌﺼﻠﺤﺔ ﻭﻇﻠﻢ ﺍﳋﻠﻴﻠﺔ ﺍﻟﻌﻔﻴﻔﺔ ﻭﺍﳊﺮﻣﺔ ﺍﻟﻜﺮﳝﺔ ﻏﲑ ﻻﺋﻖٍ.
ﻭﻋﺎﺏ ﺍﻟﻨﺎﺱ ﻗﻮﻝ ﻫﺪﺑﺔ ﺑﻦ ﺧﺸﺮﻡ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﺃﻏﻢ ﺍﻟﻘﻔﺎ ﻭﺍﻟﻮﺟﻪ ﻟﻴﺲ ﺑﺄﻧﺰﻋﺎ ﻓﻼ ﺗﻨﻜﺤﻲ ﺇﻥ ﻓﺮﻕ ﺍﻟﺪﻫﺮ ﺑﻴﻨﻨﺎ
ﻓﻬﺬﺍ ﻳﺄﻣﺮﻫﺎ ﺑﺘﺰﻭﻳﺞ ﺍﻷﻧﺰﻉ ﺍﻟﻘﻠﻴﻞ ﺷﻌﺮ ﺍﻟﻘﻔﺎ ﻭﺍﻟﻮﺟﻪ.
ﻭﻻ ﺃﺭﻯ ﻓﻴﻪ ﻋﻴﺒﺎﹰ ﺃﻳﻀﺎﹰ ﻷﻥﹼ ﺇﻧﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﻟﻴﺬﻛﹼﺮﻫﺎ ﲨﺎﻝ ﻧﻔﺴﻪ ﻟﻴﺰﻫﺪﻫﺎ ﰲ ﻏﲑﻩ.
ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﻴﻌﻴﺏ ﻗﻭﻻﹰ ﻋﻠﻰ ﻨﺼﻴﺏ
ﻭﺃﻣﺎ ﻗﻮﻝ ﻧﺼﻴﺐٍ:
ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻣﻦ ﻳﻬﻴﻢ ﺎ ﺑﻌﺪﻱ ﺃﻫﻴﻢ ﺑﺪﻋﺪٍ ﻣﺎ ﺣﻴﻴﺖ ﻭﺇﻥ ﺃﻣﺖ
ﻓﺈﻧﻲ ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺄﻭﻳﻼﹰ .ﻭﻋﺎﺏ ﺫﻟﻚ ﻋﻠﻴﻪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ،ﻭﻗﺎﻝ ﳉﻠﺴﺎﺋﻪ :ﺃﻭ ﻟﻮ ﻛﻨﺘﻢ ﻗﺎﺋﻠﲔ ﻫﺬﺍ
ﺍﻟﺒﻴﺖ ﻣﺎ ﻛﻨﺘﻢ ﺗﻘﻮﻟﻮﻥ؟ ﻗﺎﻟﻮﺍ :ﻻ ﻧﺪﺭﻱ ،ﻓﻜﻴﻒ ﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺎﺋﻼﹰ :ﻗﺎﻝ :ﻛﺎﻥ ﻳﻘﻮﻝ:
ﻓﻼ ﺻﻠﺤﺖ ﺩﻋﺪ ﻟﺬﻱ ﺧﻠﹼﺔٍ ﺑﻌﺪﻱ ﺃﻫﻴﻢ ﺑﺪﻋﺪٍ ﻣﺎ ﺣﻴﻴﺖ ﻓﺈﻥ ﺃﻣﺖ
ﺒﻌﺽ ﻋﺎﺩﺍﺕ ﺍﻟﻌﺭﺏ
ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺧﺮﺝ ﻣﺴﺎﻓﺮﺍﹰ ﺑﺪﺃ ﺑﺎﻟﺸﺠﺮﺓ ﻳﻌﻘﺪ ﺧﻴﻄﺎﹰ ﻋﻠﻰ ﺳﺎﻗﻬﺎ ﺃﻭ ﻋﻠﻰ ﻏﺼﻦ ﻣﻦ
ﺃﻏﺼﺎﺎ ،ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻪ ﺑﺪﺍ ﺇﱃ ﺍﻟﺸﺠﺮﺓ ﻓﻨﻈﺮ ﺇﱃ ﺍﳋﻴﻂ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻨﺤﻠﹼﺎﹰ ﺣﻜﻢ ﺃﻥﹼ ﺍﻣﺮﺃﺗﻪ ﺧﺎﻧﺘﻪ ،ﻭﺇﻥ
ﻛﺎﻥ ﻋﻠﻰ ﺣﺎﻟﻪ ﺣﻜﻢ ﺃﻧﻬﺎ ﺣﻔﻈﺘﻪ.
ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯﻳﺪٍ ﺍﻟﻨﺤﻮﻱ:
ﻛﺜﺮﺓ ﻣﺎ ﺗﻮﺻﻲ ﻭﺗﻌﻔﻲ ﻭﺍﻟﺮﰎ ﻫﻞ ﻳﻨﻔﻌﻚ ﺍﻟﻴﻮﻡ ﺇﻥ ﳘﺖ ﻢ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 47
ﻭﺍﻟﺮﰎ ﺍﺳﻢ ﻟﻠﺨﻴﻂ ﺍﻟﺬﻱ ﻳﻌﻘﺪ ﰲ ﺍﳋﻨﺼﺮ ﻟﺘﺬﻛﹼﺮ ﺍﳊﺎﺟﺔ.
ﻭﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻳﺘﻤﺜﹼﻞ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻣﻮﺩﻉٍ ﱂ ﻳﺴﺘﻄﻊ ﺗﺴﻠﻴﻤﺎ ﻭﻣﺮﺍﻛﺐٍ ﺭﺟﻊ ﺍﻟﺴﻼﻡ ﺑﻜﻔﹼﻪ
ﺍﻟﻐﻴﻭﺭ ﺍﻟﻤﺘﻤﻁﹼﻕ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻋﻠﻰ ﻣﻠﺘﻘﺎﻧﺎ ﻗﺎﺋﻤﺎﹰ ﻳﺘﻤﻄﹼﻖ ﻭﺃﺿﺤﻰ ﺍﻟﻐﻴﻮﺭ ،ﺃﺭﻏﻢ ﺍﷲ ﺃﻧﻔﻪ،
ﻛﻤﺎ ﻣﺪ ﺷﺪﻗﻴﻪ ﺍﳊﻤﺎﺭ ﺍﶈﻨﻖ ﻭﻗﺪ ﻣﺪ ﺷﺪﻗﻴﻪ ﻣﻦ ﺍﻟﻐﻴﻆ ﻭﺍﻷﺫﻯ
ﺍﻟﻐﻴﻭﺭ ﻓﻲ ﻨﻅﺭ ﺍﻟﺭﺍﻋﻲ
ﻭﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ:
ﻛﻤﺎ ﻋﺾ ﺑﺮﺫﻭﻥ ﻋﻠﻰ ﺍﻟﻔﺎﺱ ﺟﺎﻣﺢ ﻭﻇ ﹼﻞ ﺍﻟﻐﻴﻮﺭ ﺁﺭﺿﺎﹰ ﺑﺒﻨﺎﻧﻪ
ﻭﺃﻥﹼ ﻧﺪﺍﻣﺎﻱ ﺍﻟﻜﻬﻮﻝ ﺍﳉﺤﺎﺟﺢ ﻟﻘﺪ ﺭﺍﺑﲏ ﺃﻥﹼ ﺍﻟﻐﻴﻮﺭ ﻳﻮﺩﱐ
ﻛﻼﻣﻲ ﳌﺮﺍﺀ ﺍﻟﺴﻨﺎ ﺍﻟﻄﹼﻮﺍﻣﺢ؟ ﻭﺻ ﺪ ﺫﻭﺍﺕ ﺍﻟﻈﹼﻌﻦ ﻋﻨﻲ ﻭﻗﺪ ﺭﺃﺕ
ﺍﺒﻥ ﺍﻟﺩﻤﻴﻨﺔ ﻭﺨﻤﻴﺹ ﺍﻟﺤﺸﺎ
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ:
ﲬﻴﺺ ﺍﳊﺸﺎ ﺗﺆﺫﻱ ﺍﻟﻘﻤﻴﺺ ﻋﻮﺍﺗﻘﻪ، ﻭﳌﹼﺎ ﳊﻘﻨﺎ ﺑﺎﳊﻤﻮﻝ ،ﻭﺩﻭﻧﻨﺎ
ﻋﻠﻴﻨﺎ ،ﻭﺗﱪﻳﺢٍ ﻣﻦ ﺍﻟﻐﻴﻆ ﺧﺎﻧﻘﻪ. ﻋﺮﺿﻨﺎ ،ﻓﺴﻠﻤﻨﺎ ،ﻓﺴﻠﻢ ﻛﺎﺭﻫ ﺎﹰ
ﻋﻠﻰ ﺯﻋﻤﻪ ،ﻣﺎ ﺩﻣﺖ ﺣﻴﺎﹰ ﺃﺭﺍﻓﻘﻪ ﻓﺮﺍﻓﻘﺘﻪ ﻣﻘﺪﺍﺭ ﻣﻴﻞٍ ﻭﻟﻴﺘﲏ،
ﺍﻟﺩﺍﺭﻤﻲ ﻻ ﻴﻔﺎﺭﻕ ﻋﺭﺴﻪ
ﻭﻗﺎﻝ ﻣﺴﻜﲔ ﺍﻟﺪﺍﺭﻣﻲ:
ﺇﱃ ﺟﻨﺐ ﻋﺮﺳﻲ ﻻ ﺃﻓﺎﺭﻗﻬﺎ ﺷﱪﺍ ﻭﺇﻧﻲ ﺍﻣﺮﺅ ﻻ ﺃﻟﻘﻰ ﺇﻻﹼ ﻗﺎﻋﺪﺍﹰ
ﻟﻴﺠﻌﻠﻬﺎ ﻗﺒﻞ ﺍﳌﻤﺎﺕ ﳍﺎ ﻗﱪﺍ. ﻭﻻ ﻣﻘﺴﻢ ﻻ ﺗﱪﺡ ﺍﻟﺪﻫﺮ ﺑﻴﺘﻬﺎ
ﻓﻠﻴﺲ ﲟﻨﺠﻴﻬﺎ ﺑﻨﺄﻱٍ ﻟﻪ ﻗﺼﺮﺍ، ﺇﺫﺍ ﻫﻲ ﱂ ﲢﺼﻦ ﺃﻣﺎﻡ ﻗﻨﺎﻋﻬﺎ،
ﻋﻠﻰ ﻏﲑﻫﺎ ،ﺣﺘﻰ ﺃﺣﻴﻂ ﺎ ﺧﱪﺍ. ﻭﻻ ﺣﺎﻣﻠﻲ ﻇﻨﻲ ،ﻭﻻ ﻗﻮﻝ ﻗﺎﺋ ﻞٍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 48
ﻓﻜﻴﻒ ﺇﺫﺍ ﻣﺎ ﺳﺮﺕ ﻋﻦ ﺑﻴﺘﻬﺎ ﺷﻬﺮﺍ؟ ﻓﻬﺒﲏ ﺍﻣﺮﺃﹰ ﺭﺍﻋﻴﺖ ﻣﺎ ﺩﻣﺖ ﺷﺎﻫﺪﺍﹰ
ﻭﻗﺎﻝ ﻣﺴﻜﲔ ﺃﻳﻀﺎﹰ:
ﻋﻠﻰ ﻣﺎ ﺗﻐﺎﺭ ﺇﺫﺍ ﱂ ﺗﻐﺮ؟ ﺃﻻ ﺃﻳﻬﺎ ﺍﻟﻐﺎﺋﺮ ﺍﳌﺴﺘﺸﻴﻂ،
ﻭﻫﻞ ﻳﻐﱭ ﻟﻠﺤﺎﺻﻨﺎﺕ ﺍﻟﻨﻈﺮ؟ ﺗﻌﺎﺭ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻨﻈﺮﻭﺍ!
ﻭﺑﺖ ﻋﻠﻴﻬﺎ ﺷﺪﻳﺪ ﺍﳊﺬﺭ؟! ﻓﻤﺎ ﺧﲑ ﻋﺮﺱٍ ﺇﺫﺍ ﺧﻔﺘﻬﺎ
ﺇﺫﺍ ﻣﺎ ﺭﺃﻯ ﺯﺍﺋﺮﺍﹰ ﺃﻭ ﺯﻓﺮ. ﺗﻜﺎﺩ ﺗﺼﻔﹼﻖ ﺃﺿﻼﻋﻪ
ﺇﺫﺍ ﺿﻤﻪ ،ﻭﺍﳌﻄﻲ ،ﺍﻟﺴﻔﺮ؟ ﻓﻤﻦ ﺫﺍ ﻳﺮﺍﻋﻲ ﻟﻪ ﻋﺮﺳﻪ
ﺸﻌﺭﺍﺀ ﻤﺎﺘﻭﺍ ﻗﺘﻼﹰ
ﻭﺛﻼﺛﺔﹲ ﻣﻦ ﺷﻌﺮﺍﺀ ﺃﻭﻻﺩ ﺍﻟﻌﺠﻢ ﳑﻦ ﻛﺎﻥ ﻣﺸﺘﻬﺮﺍﹰ ﺑﺎﻟﻘﻮﻝ ﻣﺬﻛﻮﺭﺍﹰ ،ﺑﺎﻟﺸﻌﺮ ﺑﺎﻟﺒﺎﺩﻳﺔ ،ﻛﻠﹼﻬﻢ ﻗﺘﻠﻮﺍ ﻣﻨﻬﻢ:
ﻭﺿﺎﺡ ﺍﻟﻴﻤﻦ ،ﻭﻳﺴﺎﺭ ﺍﻟﻜﻮﺍﻋﺐ ،ﻭﺳﺤﻴﻢ ﻋﺒﺪ ﺑﲏ ﺍﳊﺴﺤﺎﺱ .ﻭﺇﻧﻤﺎ ﻗﺘﻠﻮﺍ ﻛﻔﹼﺎﹰ ﻋﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺴﺎﺀ ،ﻭﺣﻔﻈﺎﹰ
ﳍﻦ ،ﺣﲔ ﺭﺃﻭﺍ ﺍﻟﺘﻌﺮﺽ ،ﻭﺷﻨﻌﺔ ﺗﻠﻚ ﺍﻷﺷﻌﺎﺭ ﻻ ﻳﺸﻐﻠﻬﻢ ﻋﻨﻬﺎ ﺇﻻﹼ ﻗﺘﻠﻬﻢ ﳐﺎﻓﺔ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻘﺘﻞ ﳛﻘﹼﻖ
ﺍﳌﻘﺎﻟﺔ ﺍﻟﻘﺒﻴﺤﺔ .ﺃﻻ ﺗﺮﻯ ﺃﻥﹼ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﰲ ﻋﺘﻮﻩ ﱂ ﻳﺘﻌﺮﺽ ﻻﺑﻦ ﳕﲑٍ ﰲ ﺗﺸﺒﻬﻪ ﺑﺰﻳﻨﺐ ﺃﺧﺘﻪ ﳐﺎﻓﺔ ﺃﻥ
ﻳﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒﺎﹰ ﻟﻠﺨﻮﺽ ﰲ ﺫﻛﺮﻫﺎ .ﻓﻴﺰﻳﺪ ﺯﺍﺋﺪ ،ﻭﻳﻜﺜﺮ ﻣﻜﺜﹼﺮ .ﻭﻛﺬﻟﻚ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﱂ ﻳﻌﺘﺮﺽ
ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻭﻛﺎﻥ ﻳﺘﺸﺒﺐ ﺑﺎﺑﻨﺘﻪ ،ﺣﺘﻰ ﻗﺎﻝ:
ﳕﺸﻲ ﰲ ﻣﺮﻣﺮٍ ﻣﺴﻨﻮﻥ ﰒﹼ ﺣﺎﺿﺮﺎ ﺇﱃ ﺍﻟﻘﺒﺔ ﺍﳋﻀﺮﺍﺀ
ﺸﻌﺭ ﺴﺤﻴﻡٍ ﺍﻹﺒﺎﺤ ﻲ
ﻭﻣﻦ ﺃﺣﻖ ﺑﺎﻟﻘﺘﻞ ﻣﻦ ﺳﺤﻴﻢ ﻋﺒﺪ ﺑﲏ ﺍﳊﺴﺤﺎﺱ؟ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻭﺣﻘﻒٍ ﺎﺩﺍﻩ ﺍﻟ ﺮﻳﺎﺡ ﺎﺩﻳﺎ ﻭﺑﺘﻨﺎ ﻭﺳﺎﺩﺍﻧﺎ ﺇﱃ ﻋﻠﺠﺎﻧﺔٍ
ﻋﻠﻲ ،ﻭﳓﻮﻱ ﺭﺟﻠﻬﺎ ﻣﻦ ﻭﺭﺍﺋﻴﺎ ﺗﻮﺳﺪﱐ ﻛﻔﹼﺎﹰ ﻭﺗﺜﲏ ﲟﻌﺼﻢٍ
ﻭﻻ ﺛﻮﺏ ﺇﻻﹼ ﺩﺭﻋﻬﺎ ﻭﺭﺩﺍﺋﻴﺎ ﻭﻫﺒﺖ ﴰﺎﻝﹲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻗﺮﺓﹰ
ﺇﱃ ﺍﳊﻮﻝ ﺣﺘﻰ ﺃﺞ ﺍﻟﺜﹼﻮﺏ ﺑﺎﻟﻴﺎ ﻓﻤﺎ ﺯﺍﻝ ﺛﻮﰊ ﻃﻴﺒﺎﹰ ﻣﻦ ﻧﺴﻴﻤﻬﺎ
ﻭﻣﺮﻭﺍ ﺑﻪ ﻟﻴﻘﺘﻠﻮﻩ ﻋﻠﻰ ﺍﻟﺬﻱ ﺍﺗﻬﻢ ﺎ ،ﻓﻀﺤﻜﺖ ،ﻓﻘﺎﻝ:
ﺗﺮﻛﺘﻚ ﻓﻴﻬﺎ ﻛﺎﻟﻘﺒﺎﺀ ﺍﳌﻔﺮﺝ ﺏ ﻟﻴﻠﺔٍ،
ﻓﺈﻥ ﺗﻀﺤﻜﻲ ﻣﻨﻲ ﻓﻴﺎ ﺭ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 49
ﻜﺎﺩ ﻴﻘﺘﻠﻬﺎ ﻋﻘﻴﻝ ﺍﻟﻤﺭﻱ
ﻭﺣﻜﻰ ﺍﻟﻌﺘﱯ ،ﻗﺎﻝ :ﲰﻊ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻘﻤﺔ ﺍﳌﺮﻱ ﺑﻨﺘﺎﹰ ﻟﻪ ﺿﺤﻜﺖ ،ﻓﺸﻬﻘﺖ ﰲ ﺁﺧﺮ ﺿﺤﻜﻬﺎ .ﻓﺄﺧﺬ
ﺍﻟﺴﻴﻒ ﻭﲪﻞ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻣﻦ ﺿﺤﻜﺔٍ ﺁﺧﺮﻫﺎ ﺷﻬﻴﻖ ﻓﺮﻗﺖ ،ﺃﻧﻲ ﺭﺟﻞﹲ ﻓﺮﻭﻕ،
ﻗﺎﻝ :ﻓﻨﺎﺩﺕ ﻳﺎ ﺃﺧﻮﺗﺎﻩ! ﻓﺒﺎﺩﺭﻭﺍ ﻓﺤﺎﻟﻮﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ.
ﻋﻘﻴﻝ ﻭﺍﺒﻨﺘﻪ ﺍﻟﺠﺭﺒﺎﺀ
ﻭﺣﻜﻰ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ،ﻗﺎﻝ :ﻛﺎﻥ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻘﻤﺔ ﻏﻴﻮﺭﺍﹰ ،ﻭﻛﺎﻥ ﺍﳋﻠﻔﺎﺀ ﻳﺼﺎﻫﺮﻭﻧﻪ،
ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﺑﻨﺔﹲ ﻳﻘﺎﻝ ﳍﺎ ﺍﳉﺮﺑﺎﺀ .ﻓﻜﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﺇﱃ ﺍﻟﺸﺎﻡ ﺧﺮﺝ ﺎ ﻟﻔﺮﻁ ﻏﲑﺗﻪ .ﻓﺨﺮﺝ ﺎ ﻣﺮﺓﹰ ﻭﺑﺎﺑﻦٍ
ﻳﻘﺎﻝ ﻟﻪ ﻋﻤﻴﺲ ،ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﺑﺪﻳﺮ ﺳﻌﺪٍ ﻗﺎﻝ ﻋﻘﻴﻞ:
ﻏﻼ ﻏﺮﺽ ﻧﺎﻃﺤﺘﻪ ﺑﺎﳉﻤﺎﺟﻢ ﻗﻀﺖ ﻭﻃﺮﺍﹰ ﻣﻦ ﺩﻳﺮ ﺳﻌﺪٍ ﻭﺭﺑﻤﺎ
ﰒﹼ ﻗﺎﻝ ﻻﺑﻨﻪ ﺃﺟﺰ ﻳﺎ ﻋﻤﻴﺲ .ﻓﻘﺎﻝ:
ﻧﺸﺎﻭﻱ ﻣﻦ ﺍﻹﺩﻻﺝ ،ﻣﻴﻞ ﺍﻟﻌﻤﺎﺋﻢ ﻓﺄﺻﺒﺤﻦ ﺑﺎﳌﻮﻣﺎﺓ ﳛﻤﻠﻦ ﻓﺘﻴ ﺔﹰ
ﰒﹼ ﻗﺎﻝ ﻻﺑﻨﺘﻪ :ﺃﺟﻴﺰﻱ ،ﻳﺎ ﺟﺮﺑﺎﺀ .ﻓﻘﺎﻟﺖ:
ﻋﻘﺎﺭ ﲤﺸﺖ ﰲ ﺍﳌﻄﺎ ﻭﺍﻟﻘﻮﺍﺋﻢ . ﻛﺄﻥﹼ ﺍﻟﻜﺮﻯ ﺃﺳﻘﺎﻫﻢ ﺻ ﺮ ﺧﺪﻳﺔ
ﻓﻘﺎﻝ ﳍﺎ :ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃﻧﺖ ﻣﺎ ﻧﻌﺖ ﺍﳋﻤﺮ؟ ﻫﺬﻩ ﺻﻔﺔﹲ ﻣﻦ ﻗﺪ ﺷﺮﺎ.
ﻭﺃﺧﺬ ﺍﻟﺴﻮﻁ ﻓﺄﻫﻮﻯ ﳓﻮﻫﺎ ،ﻭﺟﺎﺀ ﻋﻤﻴﺲ ﻓﺤﺎﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ،ﻓﻀﺮﺑﻪ ﻓﺄﻭﺟﻌﻪ ﻓﺮﻣﺎﻩ ﻋﻤﻴﺲ ﺑﺴﻬﻢٍ ،ﻓﺸ
ﻚ
ﻓﺨﺬﻳﻪ ﻓﱪﻙ ،ﻓﻤﻀﻮﺍ ﻭﺗﺮﻛﻮﻩ ﺣﺘﻰ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﺃﺩﺍﱐ ﺍﳌﻴﺎﻩ ﻣﻨﻬﻢ ،ﻗﺎﻟﻮﺍ :ﺍﻟﻠﻬﻢ ﺃﺳﻘﻄﻨﺎ ﺟﺰﻭﺭﺍﹰ ﻟﻨﺎ .ﻓﺄﺩﺭﻛﻮﻩ
ﻭﺧﺬﻭﺍ ﻣﻌﻜﻢ ﺍﳌﺎﺀ .ﻓﻔﻌﻠﻮﺍ ،ﻓﺈﺫﺍ ﻋﻘﻴﻞﹲ ﺑﺎﺭﻙ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻣﻦ ﻳﻠﻖ ﺃﺑﻄﺎﻝ ﺍﻟﺮﺟﺎﻝ ﻳﻜﻠﻢ ﺃ ﹼﻥ ﺍﺑﲏ ﺯﻣﻼﱐ ﺑﺎﻟﺪﻡ
ﺷﻨﺸﻨ ﺔﹰ ﺃﻋﺮﻓﻬﺎ ﻣﻦ ﺃﺧﺰﻡ ﻭﻣﻦ ﻳﻜﻦ ﺩﺭﺀٌ ﺑﻪ ﻳﻘﻮﻡ
ﰒﹼ ﺯﻭﺟﻬﺎ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ .ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺧﱪﻩ ﰲ ﻣﺎ ﻣﻀﻰ.
ﻤﻘﺩﻤﺎﺕ ﺍﻟﻐﻴﺭﺓ
ﻗﺎﻝ :ﻭﳑﺎ ﳛﺪﺙ ﺍﳍﻮﻯ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺴﺎﺀ ﻟﻐﲑ ﺃﺯﻭﺍﺟﻬﻦ ،ﻭﻳﺪﻋﻮﻫﻦ ﺇﱃ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ،ﻭﺍﻟﻄﹼﻠﺐ ﳍﻦ
ﺃﻣﻮﺭ ﻣﻨﻬﺎ :ﺃﻥ ﻳﻈﻬﺮ ﳍﺎ ﺯﻭﺟﻬﺎ ﺷﺪﺓ ﺍﳊﺬﺭ ﻋﻠﻴﻬﺎ ،ﻭﺍﻻﺣﺘﻔﺎﻅ ﺎ ،ﻭﺍﻟﻐﲑﺓ ﰲ ﻏﲑ ﻣﻮﺿﻌﻬﺎ .ﺃﻭ ﻳﻜﻮﻥ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 50
ﺍﻟﺮﺟﻞ ﻣﻨﻬﻤﻜﺎﹰ ﰲ ﺍﻟﻔﺴﺎﺩ ،ﻣﻈﺎﻫﺮﺍﹰ ﳍﺎ ﺑﺎﻟﺰﻧﺎ .ﻓﺈﻥﹼ ﺫﻟﻚ ﳑﺎ ﻳﻐﺮﻳﻬﺎ ﻣﻦ ﻃﻠﺐ ﺍﻟﺮﺟﺎﻝ ،ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﻢ .ﻛﻤﺎ
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃﻗﺒﺢ ﺍﻟﻐﲑﺓ ﰲ ﻛﻞﹼ ﺣﲔ. ﻣﺎ ﺃﺣﺴﻦ ﺍﻟﻐﲑﺓ ﰲ ﺣﻴﻨﻬﺎ،
ﻣﺘﺒﻌﺎﹰ ﻓﻴﻬﺎ ﻟﺮﺟﻢ ﺍﻟﻈﹼﻨﻮﻥ، ﻣﻦ ﱂ ﻳﺰﻝ ﻣﺘﻬﻤﺎﹰ ﻋﺮﺳﻪ
ﳜﺎﻑ ،ﺃﻭ ﻳﻨﺼﺒﻬﺎ ﻟﻠﻌﻴﻮﻥ. ﺃﻭﺷﻚ ﺃﻥ ﻳﻐﺮﻳﻬﺎ ﺑﺎﻟﺬﻱ
ﻣﻨﻚ ﺇﱃ ﻋﺮﺽٍ ﻧﻘﻲ ﻭﺩﻳﻦ ﺣﺴﺒﻚ ﻣﻦ ﲢﺼﻴﻨﻬﺎ ﺿﻤﻬﺎ
ﻓﻴﺘﺒﻊ ﺍﳌﻘﺮﻭﻥ ﺣﺒﻞ ﺍﻟﻘﺮﻳﻦ ﻻ ﺗﻄﻠﻊ ﻣﻨﻚ ﻋﻠﻰ ﺭﻳﺒ ﺔٍ
ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺭﻭﺍﺤﺔ ﻭﺯﻭﺠﺘﻪ
ﺫﻛﺮ ﺍﻟﺸﻌﱯ ﺇﻥﹼ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ﺃﺻﺎﺏ ﺟﺎﺭﻳﺔﹰ ﻟﻪ ،ﻓﺴﻤﻌﺖ ﺑﻪ ﺍﻣﺮﺃﺗﻪ ،ﻓﺄﺧﺬﺕ ﺷﻔﺮﺓﹰ ﻓﺄﺗﺘﻪ ﺣﲔ ﻗﺎﻡ
ﻭﻗﺎﻟﺖ ﻟﻪ :ﺃﻓﻌﻠﺘﻬﺎ ﻳﺎ ﺍﺑﻦ ﺭﻭﺍﺣﺔ؟ ﻓﻘﺎﻝ :ﻣﺎ ﻓﻌﻠﺖ ﺷﻴﺌﺎﹰ .ﻓﻘﺎﻟﺖ :ﻟﺘﻘﺮﺃﻥ ﻗﺮﺁﻧﺎﹰ ،ﻭﺇﻻﹼ ﺑﻌﺠﺘﻚ ﺎ .ﻗﺎﻝ:
ﻓﻔﻜﹼﺮﺕ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻧﺎ ﺟﻨﺐ ﻓﻬﺒﺖ ﺫﻟﻚ ،ﻭﻫﻲ ﺍﻣﺮﺃﺓﹲ ﻏﲑﺍﺀ ﰲ ﻳﺪﻫﺎ ﺷﻔﺮﺓﹰ ﻻ ﺁﻣﻦ ﺃﻥ ﺗﺄﰐ ﲟﺎ ﻗﺎﻟﺖ.
ﻓﻘﻠﺖ:
ﺇﺫﺍ ﺃﻧﺸﻖ ﻣﻌﺮﻭﻑ ﻣﻦ ﺍﻟﺼﺒﺢ ﺳﺎﻃﻊ ﻭﻓﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﻳﺘﻠﻮ ﻛﺘﺎﺑﻪ
ﺑﻪ ﻣﻮﻗﻨﺎﺕ ،ﺃﻥ ﻣﺎ ﻗﺎﻝ ﻭﺍﻗﻊ ﺃﺭﺍﻧﺎ ﺍﳍﺪﻯ ،ﺑﻌﺪ ﺍﻟﻌﻤﻰ ،ﻓﻘﻠﻮﺑﻨﺎ
ﺇﺫﺍ ﺍﺳﺘﺜﻘﻠﺖ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺒﻴﺖ ﳚﺎﰲ ﺟﻨﺒﻪ ﻋﻦ ﻓﺮﺍﺷﻪ،
ﻗﺎﻝ :ﻓﺄﻟﻘﺖ ﺍﻟﺴﻜﹼﲔ ﻣﻦ ﻳﺪﻫﺎ ،ﻭﻗﺎﻟﺖ :ﺁﻣﻨﺖ ﺑﺎﷲ ،ﻭﻛﺬﹼﺑﺖ ﺍﻟﺒﺼﺮ .ﻗﺎﻝ :ﻓﺄﺗﻴﺖ ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ ،ﻓﺄﺧﱪﺗﻪ ﺑﺬﻟﻚ ،ﻓﻀﺤﻚ ﻭﺃﻋﺠﺒﻪ ﻣﺎ ﺻﻨﻌﺖ.
ﺍﻟﻤﺼﻴﺒﺔ ﻓﻲ ﻤﻌﺎﺘﺒﺔ ﺍﻟﻤﺭﺃﺓ ﺍﻟﺭﺠﻝ
ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺸﺪﺓ ﺷﻬﻮﺓ ﺍﻟﺒﺎﻩ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺴﺎﺀ ،ﻭﲤﻜﹼﻨﻪ ﻓﻴﻬﻦ ،ﻭﺷﺪﺓ ﻏﲑﺗﻪ ،ﻳﻘﻮﻝ :ﻟﻴﺲ ﺍﳌﺼﻴﺒﺔ ﰲ
ﻣﻌﺎﺗﺒﺔ ﺍﻟﺮﺟﻞ ﺍﳌﺮﺃﺓ ،ﺇﻧﻤﺎ ﺍﳌﺼﻴﺒﺔ ﰲ ﻣﻌﺎﺗﺒﺘﻬﺎ ﺇﻳﺎﻩ .ﻓﺈﻧﻬﺎ ﺇﻥ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﻭﻭﻗﻊ ﺑﻘﻠﺒﻬﺎ ﻣﻮﻗﻊ ﺣﻈﻮﺓٍ ﱂ ﻳﻠﺒﺚ
ﺃﻥ ﺗﺼﲑ ﰲ ﻳﺪﻩ ،ﻭﺗﺒﻌﺚ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻷﺷﻌﺎﺭ ﻭﺍﻟﺘﺤﻒ.
ﻴﺨﺎﻑ ﻋﻠﻴﻬﺎ ﻤﻥ ﻋﻴﻨﻴﻬﺎ
ﻗﺎﻝ ﺇﺳﺤﺎﻕ :ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﺑﻄﺮﻳﻖ ﻣﻜﹼﺔ ،ﺗﻌﺎﺩﻟﻪ ﰲ ﺍﶈﻤﻞ ﺟﺎﺭﻳﺔﹲ ﻗﺪ ﺷﺪ ﻋﻴﻨﻴﻬﺎ ﻭﺍﻟﻐﻄﺎ ﻣﻜﺸﻮﻑ ،ﻭﻭﺟﻬﺎ
ﺑﺎﺩٍ ،ﻓﻘﻠﺖ ﻟﻪ ﰲ ﺫﻟﻚ .ﻓﻘﺎﻝ :ﺇﻧﻤﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﻴﻨﻴﻬﺎ ،ﻻ ﻣﻦ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 51
ﺴﻌﻴﺩ ﺒﻥ ﺴﻠﻴﻤﺎﻥ ﻭﺍﻹﻨﻜﺸﺎﻑ
ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻟﺌﻦ ﻳﺮﻯ ﺣﺮﻣﱵ ﺃﻟﻒ ﺭﺟﻞٍ ﻋﻠﻰ ﺣﺎﻝٍ ﻳﻜﺸﻒ ﻣﻨﻬﺎ ،ﻭﻻ ﺗﺮﺍﻫﻢ ،ﺃﺣﺐ ﺇﱄﹼ ﻣﻦ ﺃﻥ
ﺗﺮﻯ ﺣﺮﻣﱵ ﺭﺟﻼﹰ ﻭﺍﺣﺪﺍﹰ ﻏﲑ ﻣﻨﻜﺸﻒ.
ﺤﺘﹼﻰ ﻋﻠﻰ ﺍﻟﻌﻤﻴﺎﻥ
ﻭﺍﺳﺘﺄﺫﻥ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡٍ ﻋﻞ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﻋﻨﺪﻩ ﺍﻣﺮﺃﺗﺎﻥ ﻣﻦ ﻧﺴﺎﺋﻪ ،ﻓﻘﺎﻝ ﳍﻤﺎ" :ﻗﻮﻣﺎ
ﻭﺃﺩﺧﻼ ﺍﻟﺒﻴﺖ ".ﻓﻘﺎﻟﺘﺎ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻫﻮ ﺃﻋﻤﻰ ،ﻓﻘﺎﻝ" :ﺃﻓﻌﻤﻴﺎﻭﺍﻥ ﺃﻧﺘﻤﺎ؟".
ﺒﺎﺏ ﺘﺎﺒﻊ ﻟﻤﺎ ﻗﺒﻠﻪ
ﻭﺑﺎﻟﺮﺟﺎﻝ ﺃﻋﻈﻢ ﺣﺎﺟﺔٍ ﺇﱃ ﺃﻥ ﻳﻌﺮﻓﻮﻩ ﻭﻳﻘﻔﻮﺍ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺍﻻﺣﺘﺮﺍﺱ ﻣﻦ ﺃﻥ ﻳﻠﻘﻰ ﺍﳋﱪ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﺍﻟﺴﻤﻊ
ﻷﻧﻪ ﺇﺫﺍ ﺃﻟﻘﻲ ﺩﺧﻞ ﺫﻟﻚ ﺍﳋﱪ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﻣﻘﺮﻩ ﺩﺧﻮﻻﹰ ﺳﻬﻼﹰ ﻭﺻﺎﺩﻑ ﻣﻮﺿﻌﺎﹰ ﻭﻃﻴﺌﺎﹰ ،ﻭﻃﺒﻴﻌﺔﹰ ﻗﺎﺑﻠﺔﹰ .ﻭﻣﱴ
ﺻﺎﺩﻑ ﺍﻟﻘﻠﺐ ﻛﺬﻟﻚ ﺭﺳﺦ ﺭﺳﻮﺧﺎﹰ ﻻ ﺣﻴﻠﺔ ﰲ ﺇﺯﺍﻟﺘﻪ .ﻭﻣﱴ ﺃﻟﻘﻲ ﺇﱃ ﺍﻟﻔﺘﻴﺎﺕ ﺷﻲﺀٌ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻔﺘﻴﺎﻥ ﰲ
ﻭﻗﺖ ﺍﻟﻐﺮﺍﺭﺓ ﻭﻋﻨﺪ ﻏﻠﺒﺔ ﺍﻟﻄﹼﺒﻴﻌﺔ ﻭﺷﺒﺎﺏ ﺍﻟﺸﻬﻮﺓ ،ﻭﻋﻨﺪ ﻗﻠﹼﺔ ﺍﻟﺸﻮﺍﻏﻞ ،ﻗﻮﻱ ﺍﺳﺘﺤﻜﺎﻣﻪ ،ﻭﺻﻌﺒﺖ ﺇﺯﺍﻟﺘﻪ.
ﻭﻛﺬﻟﻚ ﻣﱴ ﺃﻟﻘﻲ ﺇﱃ ﺍﻟﻔﺘﻴﺎﻥ ﺷﻲﺀٌ ﻣﻦ ﺃﻣﻮﺭﻫﻦ ﻭﻫﻨﺎﻙ ﺳﻜﺮ ﺍﻟﺸﺒﺎﺏ .ﻓﻜﺬﻟﻚ ﻳﻜﻮﻥ ﺣﺎﳍﻢ ،ﻭﺇ ﹼﻥ
ﱴ ﺃﺑﺪﺍﹰ ﺣﺘﻰ ﻳﺼﺎﺩﻑ ﻓﱴ .ﻓﻤﺎ ﺍﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ
ﺍﻟﺸﻴﺎﻃﲔ ﻟﻴﺨﻠﻮ ﺃﺣﺪﻫﻢ ﺑﺎﻟﻐﻼﻡ ﺍﻟﻐﺮﻳﺮ ﻓﻴﻘﻮﻝ ﻟﻪ ﻻ ﻳﻜﻦ ﺍﻟﻐﻼﻡ ﻓ
ﺍﻟﻌﺬﺏ ﺑﺄﺳﺮﻉ ﰲ ﻃﺒﺎﻉ ﺍﻟﻌﻄﺸﺎﻥ ﻣﻦ ﻛﻠﻤﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﻼﻡ ﺃﺩﱏ ﻫﻮﻯ ﰲ ﺍﻟﻔﺘﻮﺓ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺧﻠﺖ
ﺍﻟﻌﺠﻮﺯ ﺑﺎﳉﺎﺭﻳﺔ ﺍﳊﺪﻳﺜﺔ.
ﻭﻗﻴﻞ ﻻﺑﻨﺔ ﺍﳊﺴﻦ :ﱂ ﺯﻧﻴﺖ ﺑﻌﺒﺪﻙ ﻭﱂ ﺗﺰﻥ ﲝﺮ ،ﻭﻣﺎ ﺃﻏﺮﺍﻙ ﺑﻪ؟ ﻗﺎﻟﺖ :ﻃﻮﻝ ﺍﻟﺴﻮﺍﺩ ،ﻭﻗﺮﺏ ﺍﻟﻮﺳﺎﺩ .ﻭﻟﻮ
ﺃﻥﹼ ﻗﺒﺢ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ ،ﻭﺃﺧﺒﺜﻪ ﻧﻔﺮﺍﹰ ،ﻭﺃﺳﻘﻄﻬﻢ ﳘﹼﺔﹰ ،ﻗﺎﻝ :ﻻﻣﺮﺃﺓٍ ﻗﺪ ﲤﻜﻦ ﻛﻼﻣﻬﺎ ﻭﺃﻋﻄﺘﻪ ﲰﻌﻬﺎ :ﻭﺍﷲ ﻳﺎ
ﺳﻴﺪﰐ ﻭﻳﺎ ﻣﻮﻻﰐ ،ﻟﻘﺪ ﺃﺗﻌﺒﺖ ﻗﻠﱯ ،ﻭﺃﺭﻗﺖ ﻋﻴﲏ ،ﻭﺷﻐﻠﺘﲏ ﻋﻦ ﻣﻬﻢ ﺃﻣﺮﻱ ،ﻓﻤﺎ ﺃﻋﻘﻞ ﺃﻫﻼﹰ ﻭﻻ ﻣﺎﻻﹰ ﻭﻻ
ﻭﻟﺪﺍﹰ .ﻟﻨﻘﺾ ﻃﺒﺎﻋﻬﺎ ،ﻭﻓﺘﺢ ﻋﻘﺪﻫﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﺑﺮﻉ ﺍﳋﻠﻖ ﲨﺎﻻﹰ ،ﻭﺃﻛﻤﻠﻬﻢ ﻛﻤﺎﻻﹰ .ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻪ :ﺃﺿﺮﺑﻮﻫﻦ ﺑﺎﻟﻌﺮﻱ ﻷﻥﹼ ﺍﻟﺜﹼﻴﺎﺏ ﻫﻲ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻷﻋﺮﺍﺱ ،ﻭﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ،ﻭﺍﻟﻈﹼﻬﻮﺭ
ﰲ ﺍﻷﻋﻴﺎﺩ .ﻓﻤﱴ ﻛﺜﺮ ﺧﺮﻭﺟﻬﺎ ﱂ ﻳﻌﺪﻣﻬﺎ ﺃﻥ ﺗﺮﻯ ﻣﻦ ﻫﻮ ﻣﻦ ﺷﻜﻞ ﻃﺒﻌﻬﺎ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻠﻬﺎ ﺃﰎﹼ ﺣﺴﻨﺎﹰ
ﻭﺍﻟﺬﻱ ﺭﺃﺕ ﺃﻧﻘﺾ ﺣﺴﻨﺎﹰ ،ﻟﻜﺎﻧﺖ ﲟﺎ ﻻ ﲤﻠﻜﻪ ﺃﻃﺮﻑ ﳑﺎ ﲤﻠﻜﻪ .ﻭﻛﺎﻧﺖ ﳑﺎ ﱂ ﲤﻠﹼﻪ ﻭﺗﺴﺘﻜﺜﺮ ﻣﻨﻪ ﺃﺷﺪ
ﺍﻟﻮﺟﺪ ﻭﻫﻲ ﺑﻪ ﺃﺷﺪ ﺍﺳﺘﻘﺒﺎﻻﹰ .ﻛﻤﺎ ﻗﺎﻝ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 52
ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﺷﻴﺌﺎﹰ ﻛﺎﻗﺘﻴﺎﺩ ﺍﻟﻄﹼﺮﺍﺋﻒ ﻭﻟﻠﻌﲔ ﻣﻠﻌﻰ ﰲ ﺍﻟﺒﻼﺩ ﻭﱂ ﻳﻘﺪ
ﻴﺠﻭﻋﻬﻥ ﺤﺘﹼﻰ ﻻ ﻴﺄﺸﺭﻥ
ﻭﻗﻴﻞ ﻟﻌﻘﻴﻞ ﺑﻦ ﻋﻠﻘﻤﺔ :ﺃﻣﺎ ﲣﺎﻑ ﻋﻠﻰ ﺑﻨﺎﺗﻚ ﻭﻗﺪ ﻋﻨﺴﻦ ﻭﱂ ﺗﺰﻭﺟﻬﻦ؟ ﻗﺎﻝ :ﻛﻠﹼﺎ ،ﺃﺟﻮﻋﻬﻦ ﻓﻼ ﻳﺄﺷﺮﻥ،
ﻭﺃﻋﺮﻳﻬﻦ ﻓﻼ ﻳﻨﻈﺮﻥ .ﻓﻮﺍﻓﻘﺖ ﺇﺣﺪﻯ ﻛﻠﻤﺘﻴﻪ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻭﺍﻓﻘﺖ ﺍﻷﺧﺮﻯ ﻗﻮﻝ ﻋﻤﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻓﺈﻥﹼ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻝ" :ﺍﻟﺼﻮﻡ ﻭﺟﺎﺀ ".ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ:
ﺃﺿﺮﺑﻮﻫﻦ ﺑﺎﻟﻌﺮﻱ.ﻗﺎﻝ:
ﻫﺎﺭﻭﻥ ﺍﻟﺒﺭﺩﻋﻲ ﻭﺍﻟﻌﻁﹼﺎﺭ
ﻭﻛﺎﻥ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﱪﺩﻋﻲ ﻳﻘﻮﻝ ﻷﻫﻠﻪ :ﳏﺮﻡ ﻋﻠﻴﻚ ﺇﻥ ﻧﻈﺮﺕ ﺇﱃ ﺳﺎﺋﻞٍ ﻳﻘﻒ ﺑﺒﺎﺑﻚ ،ﻭﲰﻌﺖ
ﺣﻼﻭﺓ ﻧﻐﻤﻪ .ﻭﻛﺎﻥ ﻳﻨﻬﻲ ﺍﻟﺒﺎﻋﺔ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺳﻜﻨﻪ ﻋﻦ ﺍﻟﻨﺪﺍﺀ ﻋﻠﻰ ﺑﻀﺎﺋﻌﻬﻢ .ﻭﺭﺃﻳﺘﻪ ﻣﺮﺓﹰ ﻳﻀﺮﺏ ﻋﻄﹼﺎﺭﺍﹰ ﲰﻌﻪ
ﻳﺘﺮﻧﻢ ﺑﻮﺻﻒ ﺍﻟﻌﻄﺮ ﻭﻛﺎﻥ ﻳﻨﻔﻖ ﺑﻀﺎﻋﺘﻪ ﺣﺴﻦ ﺻﻮﺗﻪ ،ﻓﻴﻘﻮﻝ :ﺍﻟﻌﻮﺩ ﺍﳌﻄﺮﻱ ،ﻭﺍﶈﻠﺐ ﻭﺍﻟﻠﺒﺎﻥ ﻭﺍﳌﺴﻚ
ﻭﺍﻟﻌﻨﱪ .ﻭﻳﺮﺩﺩ ﺫﻟﻚ ﺑﺼﻮﺗﻪ ﻓﲑﺟﻌﻪ.
ﻓﻜﺎﻥ ﺍﻟﻨﺴﺎﺀ ﻳﺴﺘﻤﻌﻦ ﺇﻟﻴﻪ ﻭﻳﺸﺮﻓﻦ ﻣﻦ ﺍﳌﻄﺎﻟﻊ ﻭﻳﺘﺒﻌﻦ ﺍﻷﺑﻮﺍﺏ ﺣﺘﻰ ﺗﺼﻞ ﻋﻴﻮﻦ ﺇﱃ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻟﻮ ﺃﺭﺍﺩ
ﺍﳉﻤﺎﻉ ﻟﻜﻔﺘﻬﻦ ﺍﻵﺫﺍﻥ ﻭﺭﲟﺎ ﺍﺷﺘﺮﻳﻦ ﻣﻨﻪ ﻣﺎ ﻻ ﳛﺘﺠﻦ ﺇﻟﻴﻪ .ﻗﺎﻝ :ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﻭﺍﺋﻞ ،ﻓﺈﻧﻚ ﻗﺪ ﺍﻧﻌﻢ ﺍﷲ
ﺑﺸﻲﺀٍ ﻛﻨﺖ ﲤﻨﻌﻪ! ﻗﺎﻝ :ﺟﻌﻠﺖ ﻓﺪﺍﻙ ،ﺇﻧﻤﺎ ﺃﻣﻨﻊ ﻣﻨﻌﻲ ﻟﻨﻔﺴﻲ ﻟﺌﻼﹼ ﻳﺴﻤﻌﻪ ﻣﻦ ﰲ ﻣﱰﱄ .ﻓﺈﻥﹼ ﺍﻟﻨﺴﺎﺀ ﺃﺳﺮﻉ
ﺷﻲﺀٍ ﺫﻫﺎﺏ ﻗﻠﻮﺏٍ ﺇﱃ ﺍﻟﻨﻐﻤﺔ ﺍﳊﺴﻨﺔ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﺣﺴﻦ ﻭﺟﻪٍ ﺑﺮﺋﺖ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﷲ ﺃﻥ ﱂ ﲢﺘﻞ ﰲ ﺻﺮﻑ
ﻗﻠﺒﻪ ﺇﻟﻴﻬﺎ ،ﻭﻳﺼﲑ ﺍﻟﺰﻭﺝ ﻗﻮﺍﺩﺍﹰ .ﻗﻠﺖ :ﻻ ،ﻭﻻ ﻛﻞﹼ ﻫﺬﺍ! ﻗﺎﻝ :ﻓﺄﺳﺄﻟﻚ ﺃﻻ ﺳﺄﻟﺘﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ
ﻣﺮﺓﹰ ﺃﻭ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﺎﹰ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﺴﻜﹼﺔ .ﻓﺬﺑﻨﺎ ﺑﻪ ﺇﱃ ﻏﲑﻫﺎ ﻭﺟﻌﻞ ﺍﻟﻌﻄﹼﺎﺭ ﻳﻨﺎﺩﻱ ﻓﻤﺎ ﺃﰎﹼ ﺍﻟﺜﹼﺎﻟﺜﺔ ﺣﺘﻰ
ﲢﺮﻛﺖ ﺃﻛﺘﺎﰲ ﻟﻪ ﻃﺮﺑﺎﹰ ﻭﺟﻌﻠﺖ ﻻ ﺃﻣﺮ ﻭﻻ ﺁﺟﻲ ﳌﹼﺎ ﺳﻜﺮﺕ ﻣﻦ ﺣﺴﻦ ﺻﻮﺗﻪ .ﻓﻘﺎﻝ :ﻛﻴﻒ ﺗﺮﺍﻩ؟ ﻗﻠﺖ:
ﺃﺭﺍﻩ ﻳﺴﺘﻮﱄ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ .ﻗﺎﻝ :ﻓﻜﻢ ﻗﻠﺐ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻬﺘﻚ ﻣﻦ ﻗﻠﺐ ﺍﳌﺮﺃﺓ؟ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ
ﺑﻠﻐﺖ ﻣﻦ ﺍﻟﺴﻦ ﻣﺒﻠﻐﺎﹰ ﻭﻧﻘﻀﺖ ﺷﻬﻮﺎ ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺷﺎﺑﺔﹰ ﻭﳍﺎ ﻓﻀﻞ ﲨﺎﻝٍ ،ﻭﻣﻌﻬﺎ ﺷﺪﺓ ﺷﻬﻮﺓٍ ،ﻭﻛﺜﺮﺓ
ﻟﺬﹼﺓٍ ،ﻭﻫﻲ ﺫﺍﺕ ﺣﺎﺟﺔ ،ﻭﺧﺎﻟﻴﺔ ﺍﻟﺬﹼﺭﻉ ﻣﻦ ﺍﻟﻔﻜﺮﺓ ﰲ ﺍﳌﻌﺎﺵ ،ﻭﺧﺎﻟﻴﺔ ﺍﻟﻘﻠﺐ ،ﻭﻗﺪ ﺃﻣﻨﺖ ﺿﺮﺏ ﺍﻟﺰﻭﺝ
ﻭﺗﻄﻠﻴﻘﻪ ،ﻭﻏﲑﺓ ﺍﻷﺥ ،ﻭﻗﻠﹼﺔ ﺻﻴﺎﻧﺔ ﺍﻷﺏ ،ﻭﺃﺻﺎﺑﺖ ﻣﻦ ﻳﺸﺠﻌﻬﺎ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ،ﻭﻳﻔﺘﺢ ﳍﺎ ﺃﺑﻮﺍﺏ ﻧﻈﺮﺎ،
ﻭﻳﺴﻌﻰ ﳍﺎ ﰲ ﻃﻠﺐ ﺍﻟﺼﺪﻳﻖ ،ﻭﳛﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻬﺘﻚ ،ﻭﻗﺪ ﻗﺮﺏ ﻣﻨﻬﺎ ﺍﻟﺼﻮﺕ ،ﻭﺧﻠﺖ ﻣﻦ ﺍﻟﺮﻗﻴﺐ ،ﻭﱂ
ﻳﻜﻦ ﳍﺎ ﰲ ﺍﻷﺭﺽ ﺃﺷﺮﺍﻑ ،ﻭﻻ ﺃﻫﻞ ﻋﻔﺎﻑٍ ،ﻓﻤﺎ ﳝﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ ﻛﻤﺮﻭﻕ ﻫﺬﻩ ﺇﱃ ﺍﻟﺒﺎﻃﻞ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 53
ﺸﻴﺌﺎﻥ ﻻ ﺘﺅﻤﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻤﺭﺃﺓ
ﻭﻛﺎﻧﺖ ﻫﻨﺪ ﺑﻨﺖ ﺍﳌﻬﻠﹼﺐ ﻣﻦ ﻋﻘﻼﺀ ﺍﻟﻨﺴﺎﺀ ﻭﻛﺎﻧﺖ ﺗﻘﻮﻝ :ﺷﻴﺌﺎﻥ ﻻ ﺗﺆﻣﻦ ﻋﻠﻴﻬﻤﺎ ﺍﳌﺮﺃﺓ :ﺍﻟﺮﺟﺎﻝ،
ﻭﺍﻟﻄﹼﻴﺐ.
ﺴﻭﺀ ﺍﻟﻅﹼﻥ ﻤﻥ ﺸﺩﺓ ﺍﻟﺤﺏ
ﻭﺃﻧﺸﺪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ:
ﻭﻟﻜﻦ ﺳﻮﺀ ﺍﻟﻈﻦ ﻣﻦ ﺷﺪﺓ ﺍﳊﺐ ﻭﺇﻧﻲ ﺎ ﰲ ﻛﻞﹼ ﺣﺎﻝٍ ﻟﻮﺍﺛ ﻖ
ﻻ ﺘﺄﻤﻨﻥ ﺍﻟﻨﹼﺴﺎﺀ
ﻭﺃﻧﺸﺪ ﺁﺧﺮ:
ﻣﺎ ﰲ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻣﲔ ﻻ ﺗﺄﻣﻨﻦ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﻟﻮ ﺃﺧﺎﹰ،
ﻻ ﺑﺪ ﺃﻥﹼ ﺑﻨﻈﺮﺓﹰ ﺳﻴﺨﻮﻥ ﻛﻞﹼ ﺍﻟﺮﺟﺎﻝ ﻭﺇﻥ ﺗﻌﻔﹼﻒ ﺟﻬﺪﻩ
ﺩﻴﻙ ﺍﻟﺠﻥ ﻭﺠﺎﺭﻴﺘﻪ ﻭﻏﻼﻤﻪ
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺭﻏﺒﺎﻥ ﺍﳌﺸﻬﻮﺭ ﺑﺪﻳﻚ ﺍﳉﻦ ﺷﻌﺮﺍﹰ ﺃﺩﻳﺒ ﺎﹰ ،ﺫﺍ ﳘﹼﺔٍ ﺣﺴﻨﺔٍ .ﻭﻛﺎﻥ ﻟﻪ ﻏﻼﻡ ﻛﺎﻟﻘﻤﺮ،
ﻭﺟﺎﺭﻳﺔﹲ ﻛﺎﻟﺸﻤﺲ .ﻭﻛﺎﻥ ﻳﻬﻮﺍﳘﺎ ﲨﻴﻌﺎﹰ .ﻓﺪﺧﻞ ﺫﺍﺕ ﻳﻮﻡٍ ﺑﻮﺟﺪ ﺍﳉﺎﺭﻳﺔ ﻣﻌﺎﻧﻘﺔﹰ ﻟﻠﻐﻼﻡ ﺗﻘﺒﻠﻪ ،ﻓﺸ ﺪ ﻋﻠﻴﻬﻤﺎ
ﻓﻘﺘﻠﻬﻤﺎ ﲨﻴﻌﺎﹰ .ﰒﹼ ﺟﻠﺲ ﻋﻨﺪ ﺭﺃﺱ ﺍﳉﺎﺭﻳﺔ ﻓﺒﻜﺎﻫﺎ ﻃﻮﻳﻼﹰ ﻭﻗﺎﻝ:
ﻓﺠﲎ ﳍﺎ ﲦﺮ ﺍﻟﺮﺩﻯ ﺑﻴﺪﻳﻬﺎ ﻳﺎ ﻃﻠﻌﺔﹰ ﻃﻠﻊ ﺍﳊﻤﺎﻡ ﻋﻠﻴﻬﺎ
ﻭﻣﺪﺍﻣﻌﻲ ﲡﺮﻱ ﻋﻠﻰ ﺧﺪﻳﻬﺎ ﺣﻜﹼﻤﺖ ﺳﻴﻔﻲ ﰲ ﳎﺎﻝ ﺧﻨﺎﻗﻬﺎ
ﺭﻭﻯ ﺍﳍﻮﻯ ﺷﻔﱵ ﻣﻦ ﺷﻔﺘﻴﻬﺎ ﺭﻭﻳﺖ ﻣﻦ ﺩﻣﻬﺎ ﺍﻟﺜﹼﺮﻯ ﻭﻟﻄﺎﳌﺎ
ﺷﻲﺀٌ ﺃﻋﺰ ﻋﻠﻲ ﻣﻦ ﻋﻴﻨﻴﻬﺎ ﻓﻮﺣﻖ ﻧﻌﻠﻴﻬﺎ ،ﻭﻣﺎ ﻭﻃﻰﺀ ﺍﳊﺼﻰ،
ﺃﺑﻜﻲ ﺇﺫﺍ ﺳﻘﻂ ﺍﻟﻐﺒﺎﺭ ﻋﻠﻴﻬﺎ ﻣﺎ ﻛﺎﻥ ﻗﺘﻠﻴﻬﺎ ﻷﻧﻲ ﱂ ﺃﻛﻦ
ﻭﺃﻧﻔﺖ ﻣﻦ ﻧﻈﺮ ﺍﻟﻌﻴﻮﻥ ﺇﻟﻴﻬﺎ ﻟﻜﻦ ﲞﻠﺖ ﻋﻠﻰ ﺍﻷﻧﺎﻡ ﲝﺴﻨﻬﺎ
ﰒ ّﺟﻠﺲ ﻋﻨﺪ ﺭﺃﺱ ﺍﻟﻐﻼﻡ ﻳﺒﻜﻲ:
ﺃﻭ ﺃﺑﺘﻠﻲ ﺑﻌﺪ ﺍﻟﺰﻣﺎﻥ ﺠﺮﻩ ﺃﺷﻔﻘﺖ ﺃﻥ ﻳﺮﺩ ﺍﻟﺰﻣﺎﻥ ﺑﻐﺪﺭﻩ
ﳌﻮﺩﰐ ﻭﺟﻠﻮﺗﻪ ﰲ ﺧﺪﺭﻩ ﻗﻤ ﺮ ﺃﻧﺎ ﺍﺳﺘﺨﺮﺟﺘﻪ ﻣﻦ ﺩﺟﻨ ﺔٍ
ﻓﻠﻲ ﺍﳊﺸﺎ ﻭﻟﻪ ﺍﻟﻔﺆﺍﺩ ﺑﺄﺳﺮﻩ ﻓﻘﺘﻠﺘﻪ ﻭﺑﻪ ﻋﻠ ﻲ ﻛﺮﺍﻣ ﺔﹰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 54
ﻭﺍﻟﻄﹼﺮﻑ ﻳﺴﻔﺢ ﺩﻣﻌﱵ ﰲ ﳓﺮﻩ ﻋﻬﺪﻱ ﺑﻪ ﻣﻴﺘﺎﹰ ﻛﺄﺣﺴﻦ ﻧﺎﺋﻢٍ
ﺑﺎﳊ ﻲ ﻣﻨﻪ ﺑﻜﻰ ﻟﻪ ﰲ ﻗﱪﻩ ﻟﻮ ﻛﺎﻥ ﻳﺪﺭﻱ ﺍﳌﻴﺖ ﻣﺎﺫﺍ ﺑﻌﺪﻩ
ﻭﻳﻜﺎﺩ ﳜﺮﺝ ﻗﻠﺒﻪ ﻣﻦ ﺻﺪﺭﻩ ﻏﺼﺺ ﺗﻜﺎﺩ ﺗﻔﻴﺾ ﻣﻨﻬﺎ ﻧﻔﺴﻪ
ﺍﻟﺭﺍﺯﻱ ﻭﺒﺩﺭ ﺍﻟﺘﹼﻤﺎﻡ
ﻭﺃﻧﺸﺪ ﺍﻟﺮﺍﺯﻱ:
ﳌﺎ ﳊﻆ ﺍﻟﻨﺎﺱ ﺑﺪﺭ ﺍﻟﺘﻤﺎﻡ ﺃﻣﺎ ﻭﺍﻫﺘﺰﺍﺯﻙ ﻟﻮ ﺃﺳﺘﻄﻴﻊ
ﻭﳛﲕ ﺇﺫﺍ ﺷﺎﺀ ﺑﺎﻻﺑﺘﺴﺎﻡ ﻭﻣﻦ ﺃﻳﻦ ﻟﻠﺒﺪﺭ ﻭﺟﻪ ﻣﻴﺖٍ
ﻓﻤﻦ ﺃﻳﻦ ﻟﻠﺒﺪﺭ ﺣﺴﻦ ﺍﻟﻘﻮﺍﻡ؟ ﻓﻬﺒﻪ ﺣﻜﺎﻙ ﲝﺴﻦ ﺍﻟﻀﻴﺎ
ﻙ ﻭﻛﺎﻥ ﺑﺬﻟﻚ ﻋﻨﺪ ﺍﻷﻧﺎﻡ ﺃﻏﺎﺭ ﻋﻠﻰ ﺣﺴﻨﻪ ﺇﺫ ﺣﻜﺎ
ﻏﻴﺭﺓ ﺃﺒﻲ ﺘﻤﺎﻡ
ﻭﺃﻧﺸﺪ ﻷﰊ ﲤﹼﺎﻡ:
ﻭﺃﺣﺴﺪ ﻣﻘﻠﺔﹰ ﻧﻈﺮﺕ ﺇﻟﻴﻪ ﺑﻨﻔﺴﻲ ﻣﻦ ﺃﻏﺎﺭ ﻋﻠﻴﻪ ﻣﻨﻲ
ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺬﺭﻱ ﻋﻠﻴﻪ ﻭﻟﻮ ﺃﻧﻲ ﻗﺪﺭﺕ ﻃﻤﺴﺖ ﻋﻨﻪ
ﻭﺃﻧﺸﺪ ﺍﻵﺧﺮ:
ﻭﻟﻮ ﺃﻋﻄﻴﺘﲏ ﺃﻣﻠﻲ ﺃﻏﺎﺭ ﻋﻠﻴﻚ ﻣﻦ ﻗﻠﱯ
ﻙ ﻧﺼﺐ ﻣﻮﺍﻗﻊ ﺍﻟﻘﺒﻞ ﻭﺃﺷﻔﻖ ﺃﻥ ﺃﺭﻯ ﺧﺪﻱ
ﻏﻴﺭﺓ ﺠﻤﻴﻝ ﺒﻥ ﻤﻌﻤﺭ
ﻭﻳﺮﻭﻯ ﺃﻥﹼ ﲨﻴﻞ ﺑﻦ ﻣﻌﻤﺮ ﻗﺎﻝ ﻟﺒﺜﻴﻨﺔ :ﻣﺎ ﺭﺃﻳﺖ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ ﳜﻄﺮ ﺑﺎﻟﺒﻼﺩ ﺇﻻﹼ ﺃﺧﺬﺗﲏ ﻋﻠﻴﻚ ﺍﻟﻐﲑﺓ.
ﻋﻠﻲ ﺍﻟﺠﻌﻔﺭﻱ ﻭﺤﺭﺍﺭﺓ ﺍﻟﻬﻭﻯ
ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳉﻌﻔﺮﻱ ،ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ ﻭﺃﺩﻳﺒﺎﹰ ،ﻗﺎﻝ :ﻛﻨﺖ ﺃﺟﻠﺲ ﺑﺎﳌﺪﻳﻨﺔ ﻭﺃﻧﺸﺪ ﺃﺷﻌﺎﺭﻱ ،ﻓﺤﺞ
ﺃﺑﻮ ﻧﻮﺍﺱ ﻓﻠﻤﺎ ﺻﺎﺭ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻧﺎ ﺫﺍﺕ ﻳﻮﻡٍ ﺃﻧﺸﺪ ،ﻭﺍﻟﻨﺎﺱ ﳎﺘﻤﻌﻮﻥ ﻋﻠﻲ ،ﺇﺫ ﺩﺧﻞ ﺃﺑﻮ ﻧﻮﺍﺱ .ﻓﺮﺃﻳﺘﻪ ﻣﻦ
ﺑﲔ ﺍﻟﻨﺎﺱ ﰒﹼ ﻗﺎﻝ :ﻳﺎ ﻫﺬﺍ ﺃﻻ ﺗﻨﺸﺪ ﺑﻴﺘﻴﻚ ﺍﻟﻠﺬﻳﻦ ﺗﻜﺸﺤﺖ ﻓﻴﻬﻤﺎ؟ ﻓﻘﻠﺖ :ﻭﻣﺎ ﳘﺎ .ﻗﺎﻝ :ﺍﻟﻠﺬﺍﻥ ﺗﻘﻮﻝ
ﻓﻴﻬﻤﺎ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 55
ﻭﺃﻥﹼ ﻫﻮﺍﻫﺎ ﻟﻴﺲ ﻋﻨﻲ ﲟﻨﺠﻠﻲ ﻭﳌﹼﺎ ﺑﺪﺍ ﱄ ﺃﻧﻬﺎ ﻻ ﲢﺒﲏ
ﺗﺬﻭﻕ ﺣﺮﺍﺭﺍﺕ ﺍﳍﻮﻯ ﻓﺘﺮﻕ ﱄ ﲤﻨﻴﺖ ﺃﻥ ﺗﺒﻠﻲ ﺑﻐﲑﻱ ﻟﻌﻠﹼﻬﺎ
ﻗﻠﺖ :ﺃﻓﻼ ﺃﻧﺸﺪﻙ ﺑﻴﱵ ﺍﻟﻠﺬﻳﻦ ﺃﺗﻐﺎﻳﺮ ﻓﻴﻬﻤﺎ؟ ﻗﺎﻝ :ﺑﻠﻰ .ﻓﺄﻧﺸﺪﺗﻪ:
ﻭﻃﻼﺑﻴﻚ ﻭﺍﻣﺘﻨﺎﻋﻚ ﻣﻨﻲ ﺭﺑﻤﺎ ﺳﺮﱐ ﺻﺪﻭﺩﻙ ﻋﻨﻲ
ﻓﺈﺫﺍ ﻣﺎ ﺧﻠﻮﺕ ﻛﻨﺖ ﺍﻟﺘﻤﲏ ﺣﺬﺭﺍﹰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺘﺎﺡ ﻏﲑﻱ
ﻗﺎﻝ :ﻓﺴﺄﻟﺖ ﻋﻨﻪ .ﻓﻘﻴﻞ ﱄ ﺃﺑﻮ ﻧﻮﺍﺱ.
ﻻ ﺘﺴﺄﻟﻥ ﺭﺠﻼﹰ ﻓﻴﻡ ﻴﻀﺭﺏ ﺍﻤﺭﺃﺘﻪ؟
ﻗﺎﻝ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﻧﺰﻟﺖ ﺑﺒﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻓﻘﺎﻡ ﺇﱃ ﺍﻣﺮﺃﺗﻪ ﻓﻀﺮﺎ،
ﻓﺤﺠﺰﺕ ﺑﻴﻨﻬﻤﺎ .ﻗﺎﻝ :ﻓﺮﺟﻊ ﺇﱃ ﻓﺮﺍﺷﻪ ،ﻭﻗﺎﻝ :ﻳﺎ ﺃﺷﻌﺚ ،ﺍﺣﻔﻆ ﺷﻴﺌﺎﹰ ﲰﻌﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ "ﻻ ﺗﺴﺄﻟﻦ ﺭﺟﻼﹰ ﻓﻴﻢ ﺿﺮﺏ ﺍﻣﺮﺃﺗﻪ؟".
ﺃﺒﻭ ﺍﻷﺼﺒﻊ ﻭﺒﻨﺎﺘﻪ ﺍﻷﺭﺒﻊ
ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺋﺸﺔ :ﻛﺎﻥ ﺃﺑﻮ ﺍﻷﺻﺒﻊ ﺍﻟﻌﺪﻭﺍﱐﹼ ﻏﻴﻮﺭﺍﹰ ،ﻭﻛﺎﻥ ﻟﻪ ﺃﺭﺑﻊ ﺑﻨﺎﺕ ،ﻓﺄﰉ ﺃﻥ ﻳﺰ ﻭﺟﻬﻦ ،ﻓﻘﺎﻟﺖ ﻭﺍﺣﺪﺓﹲ
ﻣﻨﻬﻦ :ﻟﺘﻘﻞ ﻛﻞﹼ ﻭﺍﺣﺪﺓٍ ﻣﻨﺎ ﻣﺎ ﰲ ﻧﻔﺴﻬﺎ .ﻓﻘﺎﻟﺖ ﻛﱪﺍﻫﻦ:
ﺣﺪﻳﺚ ﺍﻟﺸﺒﺎﺏ ﻃﻴﺐ ﺍﻟﻨﺸﺮ ﻭﺍﻟﺬﹼﻛﺮ ﺃﻻ ﻟﻴﺖ ﺯﻭﺟﻲ ﻣﻦ ﺃﻧﺎﺱٍ ﺫﻭﻱ ﻏﲎ
ﺧﻠﻴﻔﺔ ﺟﺎﺭٍ ﻻ ﻳﻘﻴﻢ ﻋﻠﻰ ﺍﳍﺠﺮ ﻟﺼﻮ ﻕ ﺑﺄﻛﺒﺎﺩ ﺍﻟﻨﺴﺎﺀ ﻛﺄﻧﻪ
ﻗﻠﻦ ﳍﺎ ﺃﻧﺖ ﺗﺮﻳﺪﻳﻦ ﺷﺎﺑﺎﹰ ﻏﻨﻴﺎﹰ :ﻭﻗﺎﻟﺖ ﺍﻟﺜﹼﺎﻧﻴﺔ:
ﻟﻪ ﺟﻔﻨﺔﹲ ﻳﺸﻘﻰ ﺎ ﺍﻟﻨﻴﺐ ﻭﺍﳉﺰﺭ ﻋﻈﻴﻢ ﺭﻣﺎﺩ ﺍﻟﻘﺪﺭ ﺭﺣﺐ ﻓﻨﺎﺅﻩ
ﺗﺸﲔ ،ﻭﻻ ﻭﺍﻥٍ ﻭﻻ ﺻﺮﻉ ﻏﻤﺮ ﻟﻪ ﺧﻠﻘﺎﻥ :ﺍﻟﺸﻴﺐ ﻣﻦ ﻏﲑ ﻛﱪﺓٍ
ﻓﻘﻠﻦ ﳍﺎ ﺃﻧﺖ ﺗﺮﻳﺪﻳﻦ ﺳﻴﺪﺍﹰ.
ﻭﻗﺎﻟﺖ ﺍﻟﺜﹼﺎﻟﺜﺔ:
ﻳﻀﻢ ﻛﺒﻌﻞ ﺍﳌﺸﺮﰲﹼ ﺍﳌﻬﻨﺪ ﺃﻻ ﻫﻞ ﺗﺮﺍﻫﺎ ﻣﺮﺓﹰ ﻭﺧﻠﻴﻠﻬﺎ
ﺇﺫﺍ ﻣﺎ ﺍﻧﺘﻤﻰ ﻣﻦ ﺃﻫﻞ ﺑﻴﱵ ﻭﳏﺘﺪﻱ ﻋﻠﻴﻪ ﺭﻭﺍﺀٌ ﻟﻠﻴﺴﺎﺭ ﻭﺭﻫﻄﻪ
ﻓﻘﻠﻦ ﳍﺎ ﺃﻧﺖ ﺗﺮﻳﺪﻳﻦ ﺍﺑﻦ ﻋﻢ ﻟﻚ ﻗﺪ ﻋﺮﻓﺘﻪ.
ﻭﻗﻠﻦ ﻟﻠﺼﻐﺮﻯ :ﻣﺎ ﺗﻘﻮﻟﲔ ﺃﻧﺖ؟ ﻓﻘﺎﻟﺖ :ﻻ ﺃﻗﻮﻝ ﺷﻴﺌﺎﹰ .ﻓﻘﻠﻦ ﳍﺎ :ﻟﻦ ﻧﺪﻋﻚ ﻷﻧﻚ ﺃﻃﹼﻠﻌﺖ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻧﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 56
ﻭﻛﺘﻤﺖ ﺳﺮﻙ .ﻓﻘﺎﻟﺖ :ﻻ ﺃﺩﺭﻱ ﻣﺎ ﺃﻗﻮﻝ ،ﺇﻻﹼ ﺃﻧﻪ ﺯﻭﺝ ﻣﻦ ﻋﻮﺩ ،ﺧﲑ ﻣﻦ ﻗﻌﻮﺩ .ﻗﺎﻝ :ﻓﺨﻄﱭ ،ﻓﺰ ﻭﺟﻬﻦ
ﲨﻴﻌﺎﹰ.
ﻻ ﺘﻜﺜﺭﻭﺍ ﺍﻟﻐﻴﺭﺓ ﻋﻠﻰ ﺃﻫﻠﻜﻡ
ﻭﺭﻭﻱ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﻻﺑﻨﻪ :ﻳﺎ ﺑﲏ ،ﻻ ﺗﻜﺜﺮ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺃﻫﻠﻚ ﻣﻦ ﻏﲑ ﺭﻳﺒﺔٍ،
ﻓﺘﺮﻣﻰ ﺑﺎﻟﺴﻮﺀ ﻣﻦ ﺃﺟﻠﻚ ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﺮﻳﺌﺔﹰ.
ﻤﺩ ﻴﺩﻩ ﻓﻠﻤﺱ ﺃﺭﺒﻌﺎﹰ
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻈﹼﺮﻓﺎﺀ :ﻛﻨﺖ ﺷﺪﻳﺪﺓ ﺍﻟﻐﲑﺓ ،ﻓﺄﺧﱪﺕ ﲟﺠﻲﺀ ﻗﺒﻴﺤﺔٍ ﺳﻮﺩﺍﺀ ﻓﺬﻫﺒﺖ ﻣﻊ ﺇﺧﻮﺍﻥ ﱄ ﻋﻨﺪﻫﺎ ﻟﻴﻠﺔﹰ
ﻓﻄﻔﻰﺀ ﺍﻟﺴﺮﺍﺝ ،ﻓﻀﺮﺑﺖ ﺑﻴﺪﻱ ﺇﱃ ﺻﺪﺭﻫﺎ ﻓﺈﺫﺍ ﺩﻭﻥ ﻳﺪﻱ ﺃﺭﺑﻊ ﺃﻳﺪٍ ،ﻓﻤﺎ ﺃﻋﻠﻢ ﺃﻧﻲ ﺧﻄﺮ ﺑﺒﺎﱄ ﺍﻣﺮﺃﺓﹰ ﺑﻌﺪ
ﺫﻟﻚ.
ﻏﻴﺭﺓ ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ
ﻗﺎﻝ :ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻏﲑﺓﹰ .ﻓﺤﻜﻲ ﺃﺑﻮ ﺯﻳﺪٍ ﺍﻷﺳﺪﻱ ﻗﺎﻝ :ﺩﺧﻠﺖ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ
ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻫﻮ ﻋﻠﻰ ﺩﻛﺎﻥٍ ﻣﺒﻠﹼﻂٍ ﺑﺎﻟﺮﺧﺎﻡ ﺍﻷﲪﺮ ،ﻣﻔﺮﻭﺵ ﺑﺎﻟﺪﻳﺒﺎﺝ ﺍﻷﺻﻔﺮ ﰲ ﻭﺳﻂ ﺑﺴﺘﺎ ﻥٍ ﻗﺪ ﺃﻳﻨﻌﺖ
ﲦﺎﺭﻩ ،ﻭﺭﻧﺖ ﺃﻃﻴﺎﺭﻩ ،ﻭﺃﺯﻫﺮ ﻧﺒﺖ ﺍﻟﺮﺑﻴﻊ؛ ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﻭﺻﺎﺋﻒ ﻛﻞﹼ ﻭﺍﺣﺪﺓٍ ﺃﺣﺴﻦ ﻣﻦ ﺻﺎﺣﺒﺘﻬﺎ ،ﻓﻘﻠﺖ:
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ .ﻭﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻣﻄﺮﻗﺎﹰ ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ :ﺃﺑﺎ ﺯﻳﺪ ،ﰲ ﻣﺜﻞ
ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﺼﻠﺐ ﺃﺣﺪ ﺣﻴﺎﹰ .ﻓﻘﻠﺖ :ﻳﺎ ﺳﻴﺪﻱ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺃﻭ ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻋﻠﻰ ﺭﺃﺱ
ﺃﻫﻞ ﺍﳍﻮﻯ ﺳﺮﺍﹰ.
ﰒﹼ ﺃﻃﺮﻕ ﺭﺃﺳﻪ ،ﻭﻗﺎﻝ :ﺃﺑﺎ ﺯﻳﺪ ﻣﺎ ﻳﻄﻴﺐ ﰲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ؟ ﻓﻘﻠﺖ :ﻗﻬﻮﺓﹲ ﲪﺮﺍﺀ ،ﰲ ﺯﺟﺎﺟﺔٍ ﺑﻴﻀﺎﺀ ،ﺗﻨﺎﻭﻟﻨﻴﻬﺎ
ﻣﻘﺪﻭﺩﺓﹲ ﻫﻴﻔﺎﺀ ،ﻣﻀﻤﻮﻣﺔﹲ ﻟﻔﺎﺀ ﺩﻋﺠﺎﺀ ،ﺃﺷﺮﺎ ﰲ ﻛﻔﹼﻬﺎ ،ﻭﺃﻣﺲ ﻓﻤﻲ ﺑﻔﻤﻬﺎ :ﻓﺄﻃﺮﻕ ﺳﻠﻴﻤﺎﻥ ﻣﻠﻴﺎﹰ ﻭﺩﻣﻮﻋﻪ
ﺗﻨﺤﺪﺭ .ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻮﺻﺎﺋﻒ ﺫﻟﻚ ﺗﻨﺤﲔ ﻋﻨﻪ ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻭﻗﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺯﻳﺪ ،ﺣﻠﻠﺖ ﻭﺍﷲ ﰲ ﻳﻮﻡٍ ﻓﻴﻪ ﺍﻧﻘﻀﺎﺀ
ﺃﺟﻠﻚ ،ﻭﺗﺼﺮﻡ ﻣﺪﺗﻚ ،ﻭﻓﻨﺎﺀ ﻋﻤﺮﻙ .ﻭﺍﷲ ﻷﺿﺮﺑﻦ ﻋﻨﻘﻚ ﺃﻭ ﲣﱪﱐ ﻣﺎ ﺍﻟﺬﻱ ﺃﺛﺎﺭ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻦ ﻗﻠﺒﻚ؟
ﻗﻠﺖ :ﻧﻌﻢ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻛﻨﺖ ﺟﺎﻟﺴﺎﹰ ﻋﻠﻰ ﺑﺎﺏ ﺃﺧﻴﻚ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺇﺫﺍ ﺟﺎﺭﻳﺔﹲ ﻗﺪ ﺧﺮﺟﺖ ﺇﱃ
ﺑﺎﺏ ﺍﻟﻘﺼﺮ ﻋﻠﻴﻬﺎ ﻗﻤﻴﺺ ﺍﺳﻜﻨﺪﺭﺍﱐ ،ﻳﺒﲔ ﻣﻨﻪ ﺑﻴﺎﺽ ﺛﺪﻳﻴﻬﺎ ،ﻭﺗﺪﻭﻳﺮ ﺳﺮﺎ ،ﻭﻧﻘﺶ ﺗﻜﺘﻬﺎ؛ ﻭﰲ ﺭﺟﻠﻴﻬﺎ
ﻧﻌﻼﻫﺎ ،ﻗﺪ ﺃﺷﺮﻕ ﺑﻴﺎﺽ ﻗﺪﻣﻴﻬﺎ ﻋﻠﻰ ﲪﺮﺓ ﻧﻌﻠﻴﻬﺎ؛ ﻭﳍﺎ ﺫﺅﺍﺑﺔﹲ ﺗﻀﺮﺏ ﺇﱃ ﺣﻘﻮﻳﻬﺎ ﻭﺗﺴﻴﻞ ﻛﺎﻟﻌﺜﺎﻛﻴﻞ ﻋﻠﻰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 57
ﻣﻨﻜﺒﻴﻬﺎ؛ ﻭﻃﺮﺓﹲ ﻗﺪ ﺃﺳﺒﻠﺖ ﻋﻠﻰ ﺟﺒﻴﻨﻬﺎ؛ ﻭﳍﺎ ﺻﺪﻏﺎﻥ ﻛﺄﻧﻬﻤﺎ ﻧﻮﻧﺎﻥ ﻋﻠﻰ ﻭﺟﻨﺘﻴﻬﺎ ،ﻭﺣﺎﺟﺒﺎﻥ ﻗﺪ ﺗﻘﻮﺳﺎ
ﻋﻠﻰ ﳏﺠﺮﻱ ﻋﻴﻨﻴﻬﺎ ،ﻭﻋﻴﻨﺎﻥ ﳑﻠﻮﺀﺗﺎﻥ ﺳﺤﺮﺍﹰ ،ﻭﺃﻧﻒ ﻛﺄﻧﻪ ﻗﺼﺒﺔ ﺩﺭ ،ﻭﻫﻲ ﺗﻘﻮﻝ :ﻋﺒﺎﺩ ﺍﷲ ﻣﺎ ﺍﻟﺪﻭﺍﺀ ﳌﺎ ﻻ
ﻳﺸﺘﻜﻲ ،ﻭﺍﻟﻌﻼﺝ ﳑﺎ ﻳﻨﺘﻤﻲ؟ ﻃﺎﻝ ﺍﳊﺠﺎﺏ ،ﻭﺃﺑﻄﺄ ﺍﻟﻜﺘﺎﺏ .ﺍﻟﻌﻘﻞ ﺫﺍﻫﺐ ،ﻭﺍﻟﻠﺐ ﻋﺎﺯﺏ ،ﻭﺍﻟﻌﲔ ﻋﱪﻯ،
ﻭﺍﻷﺭﻕ ﺩﺍﺋﻢ ،ﻭﺍﻟﻮﺟﺪ ﻣﻮﺟﻮﺩ ،ﻭﺍﻟﻨﻔﺲ ﻭﺍﳍﺔ ،ﻭﺍﻟﻔﺆﺍﺩ ﳐﺘﻠﺲ .ﻓﺮﺣﻢ ﺍﷲ ﻗﻮﻣﺎﹰ ﻋﺎﺷﻮﺍ ﲡﻠﹼﺪﺍﹰ ،ﻭﻣﺎﺗﻮﺍ ﺗﺒﻠﹼﺪﺍﹰ:
ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﺼﱪ ﺣﻴﻠﺔ ،ﻭﺇﱃ ﺍﻟﻌﺰﺍﺀ ﻭﺳﻴﻠﺔ ،ﻟﻜﺎﻥ ﺃﻣﺮﺍﹰ ﲨﻴﻼﹰ! .
ﻓﻘﻠﺖ :ﺃﻳﺘﻬﺎ ﺍﳉﺎﺭﻳﺔ ﺃﻧﺴﻴﺔﹲ ﺃﻧﺖ ﺃﻡ ﺟﻨﻴﺔ ﲰﺎﻭﻳﺔﹲ ﺃﻭ ﺃﺭﺿﻴﺔ ،ﻓﻘﺪ ﺃﻋﺠﺒﲏ ﺫﻛﺎﺀ ﻋﻘﻠﻚ ،ﻭﺃﺫﻫﻠﲏ ﺣﺴﻦ
ﻣﻨﻄﻘﻚ؟ ﻓﺴﺘﺮﺕ ﻭﺟﻬﻬﺎ ﺑﻜﻤﻬﺎ ﻛﺄﺎ ﱂ ﺗﺮﱐ ،ﻭﻗﺎﻟﺖ :ﺃﻋﺬﺭ ﺃﻳﻬﺎ ﺍﳌﺘﻜﻠﹼﻢ ،ﻓﻤﺎ ﺃﻭﺣﺶ ﺍﻟﻮﺟﺪ ﺑﻼ
ﻣﺴﺎﻋﺪ ،ﻭﺍﳌﻘﺎﺳﺎﺓ ﻟﺼﺐ ﻣﻌﺎﻧﺪ .ﰒﹼ ﺍﻧﺼﺮﻓﺖ ،ﻓﻮﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺃﻛﻠﺖ ﻃﻴﺒﺎﹰ ﺇﻻﹼ ﻏﺼﺼﺖ ﺑﻪ
ﻟﺬﻛﺮﻫﺎ ،ﻭﻻ ﺭﺃﻳﺖ ﺣﺴﻨﺎﹰ ﺇﻻﹼ ﲰﺞ ﰲ ﻋﻴﲏ ﳊﺴﻨﻬﺎ .ﻓﻘﺎﻝ ﺳﻠﻴﻤﺎﻥ :ﺃﺑﺎ ﺯﻳﺪ ﻛﺎﺩ ﺍﳉﻬﻞ ﻳﺴﺘﻔﺰﱐ ،ﻭﺍﻟﺼﺒﺎ
ﻳﻌﺎﻭﺩﱐ ،ﻭﺍﳊﻠﻢ ﻳﻐﺮﺏ ﻋﻨﻲ .ﺗﻠﻚ ﺍﻟﺬﹼﻟﻔﺎﺀ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺍﻟﺸﺎﻋﺮ:
ﺃﺧﺮﺟﺖ ﻣﻦ ﻛﻴﺲ ﺩﻫﻘﺎﻥ ﺇﻧﻤﺎ ﺍﻟﺬﹼﻟﻔﺎﺀ ﻳﺎﻗﻮﺗﻪ
ﺷﺮﺍﺅﻫﺎ ﻋﻠﻰ ﺃﺧﻲ ﺃﻟﻒ ﺃﻟﻒ ﺩﺭﻫﻢٍ ،ﻭﻫﻲ ﻋﺎﺷﻘﺔﹲ ﳌﻮﻻﻫﺎ ﺍﻟﺬﻱ ﺑﺎﻋﻬﺎ ﻣﻨﻪ .ﻭﺍﷲ ﻻ ﻣﻠﺖ ﺇﻻﹼ ﲝﺴﺮﺎ ،ﻭﻻ
ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﺇﻻﹼ ﺑﻐﺼﺘﻬﺎ .ﻭﰲ ﺍﻟﺼﱪ ﺳﻠﻮﺓ ،ﻭﰲ ﺗﻮﻗﹼﻊ ﺍﳌﻮﺕ ﻴﺔ .ﻗﻢ ﺃﺑﺰ ﺯﻳﺪ ﻓﺄﻛﺘﻢ ﺍﳌﻔﺎﻭﺿﺔ ،ﻭﻳﺎ ﻏﻼﻡ ﺛﻘﹼﻞ
ﻳﺪﻩ ﺑﺒﺪﺭﺓٍ .ﻗﺎﻝ :ﻓﻠﻤﺎ ﻫﻠﻚ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺻﺎﺭﺕ ﺍﳉﺎﺭﻳﺔ ﺇﱃ ﺃﺧﻴﻪ ﺳﻠﻴﻤﺎﻥ ﻭﱂ ﻳﻜﻦ ﰲ ﻋﺼﺮﻫﺎ
ﺃﲨﻞ ﻣﻨﻬﺎ ،ﻓﻤﻠﻜﺖ ﻗﻠﺒﻪ ،ﻭﻏﻠﺒﺖ ﻋﻠﻴﻪ ﺩﻭﻥ ﺳﺎﺋﺮ ﺟﻮﺍﺭﻳﻪ .ﻓﺨﺮﺟﺎ ﻳﻮﻣﺎﹰ ﺇﱃ ﺩﻫﻨﺎﺀ ﺍﻟﻐﻮﻃﺔ ﲟﻮﻗﻊٍ ﻳﻘﺎﻝ ﻟﻪ
ﺩﻳﺮ ﺍﻟﺮﻫﺒﺎﻥ ﻓﻀﺮﺏ ﻓﺴﻄﺎﻃﻪ ﰲ ﺭﻭﺿﺔٍ ﺧﻀﺮﺍﺀ ﻣﻮﻧﻘﺔ ،ﺯﻫﺮﺍﺀ ﺫﺍﺕ ﺣﺪﺍﺋﻖ ﻭﺠﺔ ،ﺣﻔﹼﻬﺎ ﺃﻧﻮﺍﻉ ﺍﻟﺰﻫﺮ
ﺍﻟﻐﺾ .ﻓﻤﻦ ﺑﲔ ﺃﺻﻔﺮ ﻓﺎﻗﻊ ،ﻭﺃﺑﻴﺾ ﺳﺎﻃﻊ ،ﻣﺜﻞ ﺍﻟﻨﺒﺎﺕ ﲢﻤﻞ ﻣﻨﻪ ﺍﻟﺮﻳﺢ ﻧﺴﻴﻢ ﺍﳌﺴﻚ ﺍﻷﺫﻓﺮ ،ﻭﻳﺆﺩﻱ
ﺗﻀﻮﻉ ﻋﺮﻓﻬﺎ ﻓﺘﻴﺖ ﺍﻟﻌﻨﱪ.
ﻭﻛﺎﻥ ﻟﻪ ﻣﻐﻦ ﻳﺄﻧﺲ ﺑﻪ ،ﻭﻳﻜﺜﺮ ﺍﳋﻠﻮ ﻣﻌﻪ ،ﻭﻳﺴﺘﻤﻊ ﺣﺪﻳﺜﻪ ،ﻳﻘﺎﻝ ﻟﻪ ﻳﺴﺎﺭ .ﻭﻛﺎﻥ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ،
ﻭﺃﻇﺮﻓﻬﻢ ﻇﺮﻓﺎﹰ .ﻓﺄﻣﺮ ﺑﻀﺮﺏ ﻓﺴﻄﺎﻃﺔٍ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻪ ﻭﻛﺎﻧﺖ ﺍﻟﺬﹼﻟﻔﺎﺀ ﻗﺪ ﺧﺮﺟﺖ ﻣﻊ ﺳﻠﻴﻤﺎﻥ ﺇﱃ ﺫﻟﻚ
ﺍﳌﻨﺘﺰﻩ .ﻓﻠﻢ ﻳﺰﻝ ﻳﺴﺎﺭ ﻳﻮﻣﻪ ﺫﻟﻚ ﻋﻨﺪ ﺳﻠﻴﻤﺎﻥ ﰲ ﺃﻛﻤﻞ ﺳﺮﻭﺭٍ ،ﻭﺃﰎﹼ ﺣﺒﻮﺭٍ ،ﺇﱃ ﺃﻥ ﺃﺗﻰ ﺍﻟﻠﻴﻞ ﻭﺣﺎﻥ
ﺍﻧﺼﺮﺍﻑ ﻳﺴﺎ ﺭٍ ﺇﱃ ﻣﻮﺿﻌﻪ ﻓﻮﺟﺪ ﲨﺎﻋﺔﹰ ﻗﺪ ﺃﻧﺎﺧﻮﺍ ﺑﻪ ،ﻓﺴﻠﹼﻤﻮﺍ ﻋﻠﻴﻪ ،ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺟﺬﻻﻥ ﺑﱰﻭﳍﻢ،
ﻭﻓﺮﺡٍ ﺑﺪﺧﻮﳍﻢ .ﻓﺄﺣﻀﺮ ﺍﻟﻄﹼﻌﺎﻡ ﻓﺄﻛﻠﻮﺍ ،ﻭﻗﺪﻡ ﺍﻟﺸﺮﺍﺏ ﻓﻨﺎﻟﻮﺍ ﻣﻨﻪ .ﰒﹼ ﻗﺎﻝ :ﻫﻞ ﻣﻦ ﺣﺎﺟﺔٍ؟ ﻗﺎﻟﻮﺍ :ﻣﺎ ﺟﺌﻨﺎﻙ
ﺇﻻﹼ ﻟﻠﻘﺮﻯ .ﻓﻘﺎﻝ :ﺑﺎﳉﺎﻧﺐ ﺍﳋﺼﺐ ﻧﺰﻟﺘﻢ ،ﻭﺑﺎﳌﱰﻝ ﺍﻟﺮﺣﺐ ﺣﻠﻠﺘﻢ .ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﺃﻣﺎ ﺍﻟﻄﹼﻌﺎﻡ ﻓﻘﺪ ﺃﻛﻠﻨﺎ ،ﻭﺃﻣﺎ
ﺍﻟﺸﺮﺍﺏ ﻓﻘﺪ ﺣﻀﺮ ،ﻭﺑﻘﻲ ﺍﻟﺴﻤﺎﻉ.
ﻗﺎﻝ :ﺃﻣﺎ ﺍﻟﺴﻤﺎﻉ ﻓﻼ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ﻣﻊ ﻏﲑﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻴﻪ ﺇﻳﺎﻱ ﻋﻦ ﺍﻟﻐﻨﺎﺀ ﺇﻻﹼ ﻣﺎ ﻛﺎﻥ ﰲ ﳎﻠﺴﻪ .ﻗﺎﻟﻮﺍ:
ﻓﻼ ﺣﺎﺟﺔ ﻟﻨﺎ ﰲ ﺍﻟﻄﹼﻌﺎﻡ ﻋﻨﺪﻙ ﻣﺎ ﱂ ﺗﺴﻤﻌﻨﺎ .ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﻏﲑ ﻣﻮﻗﻠﲔ ﻋﻨﻪ ﺭﻓﻊ ﻋﻘﲑﺗﻪ ﻭﻏﻨﻰ ﺬﻩ ﺍﻷﺑﻴﺎﺕ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 58
ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺣﺘﻰ ﻣﻠﹼﻬﺎ ﺍﻟ ﺴﻬﺮ ﳏﺠﻮﺑ ﺔﹲ ﲰﻌﺖ ﺻﻮﰐ ﻓﺄﺭﻗﻬﺎ
ﻓﺪﻣﻌﻬﺎ ﻟﻄﻮﻕ ﺍﻟﺼﻮﺕ ﻳﻨﺤﺪﺭ ﱂ ﳛﺠﺐ ﺍﻟﺼﻮﺕ ﺃﺟﺮﺍﺱ ﻭﻻ ﻏﻠ ﻖ
ﺃﻭﺟﻬﻬﺎ ﻋﻨﺪﻩ ﺃﺿﻮﺍ ،ﺃﻡ ﺍﻟﻘﻤﺮ ﰲ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻻ ﻳﺪﺭﻱ ﻣﻀﺎﺟﻌﻬﺎ،
ﻳﻜﺎﺩ ﻣﻦ ﻟﻴﻨﻪ ﻟﻠﻤﺸﻲ ﻳﻨﻔﻄﺮ ﻟﻮ ﺧﻠﹼﻴﺖ ﳌﺸﺖ ﳓﻮﻱ ﻋﻠﻰ ﻗﺪﻡ
ﻗﺎﻝ ﻓﻠﻤﺎ ﲰﻌﺖ ﺍﻟﺬﹼﻟﻔﺎﺀ ﺻﻮﺕ ﻳﺴﺎﺭٍ ﺧﺮﺟﺖ ﺇﱃ ﺻﺤﻦ ﺍﻟﻔﺴﻄﺎﻁ ﺗﺴﻤﻊ ﺍﻟﺼﻮﺕ ،ﻓﺠﻌﻠﺖ ﻻ ﺗﺴﻤﻊ ﺷﻴﺌﺎﹰ
ﻣﻦ ﺧﻠﻖٍ ،ﻭﻟﻄﺎﻓﺔ ﻗﻂﱟ ،ﺇﻻﹼ ﺍﻟﺬﻱ ﻭﺍﻓﻖ ﺍﳌﻌﲎ .ﻭﻣﻦ ﻧﻌﺖ ﺍﻟﻠﻴﻞ ﻭﺍﺳﺘﻤﺎﻉ ﺍﻟﺼﻮﺕ ﺇﻻﹼ ﺭﺃﺕ ﺫﻟﻚ ﻛﻠﹼﻪ ﰲ
ﻧﻔﺴﻬﺎ ،ﻓﺤﺮﻙ ﺫﻟﻚ ﺳﺎﻛﻨﺎﹰ ﻛﺎﻥ ﰲ ﻗﻠﺒﻬﺎ ﻓﻬﻤﻠﺖ ﻋﻴﻨﺎﻫﺎ ،ﻭﻋﻼ ﻧﺸﻴﺠﻬﺎ .ﻓﺎﻧﺘﺒﻪ ﺳﻠﻴﻤﺎﻥ ﻓﻠﻢ ﳚﺪﻫﺎ ﻣﻌﻪ ﰲ
ﺍﻟﻔﺴﻄﺎﻁ ﻓﺨﺮﺝ ﺇﱃ ﺻﺤﻨﻪ ﻓﺮﺁﻫﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻓﻘﺎﻝ ﳍﺎ :ﻣﺎ ﻫﺬﺍ ﻳﺎ ﺫﻟﻔﺎﺀ؟ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ:
ﻗﺒﻴﺢ ﺍﶈﻴﺎ ﻭﺍﺿﻊ ﺍﻷﺏ ﻭﺍﳉﺪ ﺃﻻ ﺭﺏ ﺻﻮﺕٍ ﺭﺍﺋﻊٍ ﻣﻦ ﻣﺸ ﻮﻩٍ
ﺇﱃ ﺃﻣﺔٍ ﻳﻌﺰﻯ ﻣﻌﺎﹰ ﻭﺇﱃ ﻋﺒﺪ ﻳﺮﻭﻋﻚ ﻣﻨﻪ ﺻﻮﺗﻪ ﻭﻟﻌﻠﹼﻪ
ﻓﻘﺎﻝ ﺳﻠﻴﻤﺎﻥ :ﺩﻋﻴﲏ ﻣﻦ ﻫﺬﺍ ،ﻓﻮﺍﷲ ﻟﻘﺪ ﺧﺎﻣﺮ ﻗﻠﺒﻚ ﻣﻨﻪ ﻣﺎ ﺧﺎﻣﺮ .ﻳﺎ ﻏﻼﻡ ،ﻋﻠﻲ ﻳﺴﺎﺭ .ﻓﺪﻋﺖ ﺍﻟﺬﹼﻟﻔﺎﺀ
ﺧﺎﺩﻣﺎﹰ ﳍﺎ ﻭﻗﺎﻟﺖ :ﺇﻥ ﺳﺒﻘﺖ ﺇﱃ ﻳﺴﺎﺭٍ ﻓﺤﺬﹼﺭﺗﻪ ﻓﻠﻚ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢٍ ﻭﺃﻧﺖ ﺣﺮ .ﻓﺴﺒﻖ ﺭﺳﻮﻝ ﺳﻠﻴﻤﺎﻥ
ﻓﺄﺣﻀﺮﻩ ﻓﻠﻤﺎ ﻭﻗﻒ ﺑﲔ ﻳﺪﻳﻪ؟ ﻭﺳﻠﻴﻤﺎﻥ ﻳﺮﻋﺪ ﻏﲑﺓﹰ ،ﻗﺎﻝ :ﻣﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ :ﻳﺴﺎﺭ .ﻓﻘﺎﻝ ﺳﻠﻴﻤﺎﻥ:
ﻛﺎﻥ ﳍﺎ ﺭﳛﺎﻧﺔﹰ ﺗﺸﻤﻪ ﺗﺜﻜﻞ ﰲ ﺍﻟﺜﹼﻜﻞ ﻳﺴﺎﺭﺍﹰ ﺃﻣﻪ
ﺫﻭ ﺷﻔﺔ ﺣﻴﺎﺗﻪ ﺗﻐﻤﻪ ﻭﺧﺎﻟﻪ ﻳﺜﻜﻠﻪ ﻭﻋﻤﻪ
ﻓﻘﺎﻝ ﻳﺴﺎﺭ:
ﺇﻥﹼ ﻟﺴﺎﱐ ﺑﺎﻟﺸﺮﺍﺏ ﻣﻨﻜﺴﺮ ﻭﺍﺳﺘﺒﻘﲏ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﺃﻋﺘﺬﺭ
ﻓﺎﻟﺴﻴﺪ ﺍﳌﻮﱃ ﺃﺣ ﻖ ﻣﻦ ﻏﻔﺮ ﻓﺈﻥ ﺃﻛﻦ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎﹰ ﺃﻭ ﻋﺜﺮ
ﰒﹼ ﻗﺎﻝ :ﻳﺎ ﻳﺴﺎﺭ ﺃﱂ ﺃﻚ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻌﻞ؟ ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﲪﻠﲏ ﺍﻟﺜﹼﻤﻞ ﻭﻗﻮﻡ ﻃﺮﻗﻮﱐ ،ﻭﺃﻧﺎ ﻋﺒﺪ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻓﺈﻥ ﺭﺃﻯ ﺃﻥ ﻻ ﻳﻀﻴﻊ ﺣﻈﹼﻪ ﻣﻨﻲ ﻓﻠﻴﻔﻌﻞ .ﻗﺎﻝ :ﺃﻣﺎ ﺣﻆﹼ ﻣﻨﻚ ﻓﻠﻢ ﺃﺿﻴﻌﻪ ،ﻭﻟﻜﻦ ﻻ ﺗﺮﻛﺖ
ﻟﻠﻨﺴﺎﺀ ﻓﻴﻚ ﺣﻈﹼﺎﹰ ﺃﺑﺪﺍﹰ ﻳﺎ ﻳﺴﺎﺭ .ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﹼ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺗﻐﻨﻰ ﺃﺻﻐﺖ ﺇﻟﻴﻪ ﺍﳌﺮﺃﺓ؟ ﻭﺃﻥﹼ ﺍﻟﻔﺮﺱ ﺇﺫﺍ ﺻﻬﻞ
ﺗﻮﺩﻗﺖ ﻟﻪ ﺍﳊﺼﺎﻥ؛ ﻭﺃﻥﹼ ﺍﻟﻔﺤﻞ ﺇﺫﺍ ﻫﺪﺭ ﺻﻐﺖ ﻟﻪ ﺍﻟﻨﺎﻗﺔ .ﻳﺎ ﻏﻼﻡ ﺇﺋﺘﲏ ﲞﺘﺎﻥ .ﻓﺨﺘﻨﻪ ،ﻓﻌﺎﺵ ﺑﻌﺪ ﺫﻟﻚ ﺳﻨﺔﹰ
ﻭﻣﺎﺕ .ﻓﺴﻤﻲ ﺍﻟﺪﻳﺮ ﺩﻳﺮ ﺍﳋﺼﻴﺎﻥ ﻭﺑﻪ ﻳﻌﺮﻑ ﺇﱃ ﺍﻵﻥ.
ﻭﻛﺘﺐ ﺇﱃ ﻋﺜﻤﺎﻥ ﺑﻦ ﺣﻴﺎﻥ ﺍﳌﺮﻱ ﻋﺎﻣﻠﻪ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ :ﺃﻥ ﺃﺣﺺ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺍﳌﻐﻨﲔ .ﻓﺨﺼﻲ ﺍﻟﺪﻟﹼﺎﻝ ﻓﻘﺎﻝ:
ﺍﻵﻥ ﺻﺮﻧﺎ ﻧﺴﺎﺀً ﺣﻘﹼﺎﹰ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 59
ﻭﺍﺩﻋﻰ ﺑﻌﺾ ﺑﲏ ﻣﺮﻭﺍﻥ ﺃﻥﹼ ﻋﻤﻞ ﺍﳌﺪﻳﻨﺔ ﺻ ﺤﻒ .ﻭﺇﻧﻤﺎ ﺭﺃﻯ ﰲ ﺍﻟﻜﺘﺎﺏ ﺃﺧﺺ ﻣﻦ ﻗﺒﻠﻚ ،ﻓﻘﺎﻝ ﺍﻟﻜﺎﺗﺐ
ﺍﻟﺬﻱ ﻗﺮﺃ ﺍﻟﻜﺘﺎﺏ :ﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳋﺎﺀ ﻣﺒﻌﺠﺔﹰ ﺑﻨﻘﻄﺔٍ ﻛﺄﻧﻬﺎ ﺳﻬﻴﻞ؟.
ﻏﻴﺭﺓ ﻋﻘﻴﻝ ﺒﻥ ﻋﻠﻘﻤﺔ
ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻲ ﻗﻴﻞ ﻟﻌﻘﻴﻞ ﺑﻦ ﻋﻠﻘﻤﺔ ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻐﲑﺓ ،ﻭﺃﺭﺍﺩ ﺳﻔﺮﺍﹰ :ﺃﻳﻦ ﻏﲑﺗﻚ ﻋﻠﻰ
ﻣﻦ ﲣﻠﹼﻒ؟ ﻗﺎﻝ :ﺃﺧﻠﹼﻒ ﻣﻌﻬﻦ ﺍﳉﻮﻉ ﻭﺍﻟﻌﺮﻱ ،ﻓﺈﻧﻬﻦ ﺇﺫﺍ ﺟﻌﻦ ﱂ ﳝﺰﺣﻦ ،ﻭﺇﺫﺍ ﻋﺮﻳﻦ ﳌﻢ ﻳﱪﺣﻦ.
ﻏﻴﺭﺓ ﺴﻌﺩ ﺒﻥ ﻋﺒﺎﺩﺓ
ﻭﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺃﻥﹼ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻗﺎﻝ :ﻟﻮ ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﻣﻊ ﺍﻣﺮﺃﰐ ﻟﻀﺮﺑﺖ ﺭﺃﺳﻪ ﺑﺎﻟﺴﻴﻒ .ﻓﺒﻠﻎ ﺫﻟﻚ
ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻓﻘﺎﻝ" :ﻻ ﺗﻌﺠﺒﻮﺍ ﻣﻦ ﻏﲑﺓ ﺳﻌﺪٍ ،ﻓﻮﺍﷲ ﺇﻧﻲ ﻷﻏﲑ ﻣﻦ ﺳﻌﺪٍ ،ﻭﺍﷲ ﺃﻏﲑ ﻣﻨﻲ،
ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺣﺮﻡ ﺍﷲ ﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ" .ﻓﻘﺎﻝ" :ﻳﺎ ﺃﺑﺎ ﺛﺎﺑﺖ ﺃﻛﻨﺖ ﺿﺎﺭﺑﻪ ﺑﺎﻟﺴﻴﻒ؟"
ﻗﺎﻝ :ﻧﻌﻢ ،ﻭﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :ﻛﻔﻰ ﺑﺎﻟﺴﻴﻒ ﺷﺎ ".ﻭﱂ
ﻳﺘﻤﻬﺎ .ﺃﺭﺍﺩ ﺷﺎﻫﺪﺍﹰ ﻟﺌﻠﹼﺎ ﻳﺒﺎﻟﻎ ﻓﻴﻪ ﺍﻟﻐﲑﺍﻥ ﺃﻭ ﺍﻟﺴﻜﺮﺍﻥ.
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ :ﻛﺎﻥ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﺑﻦ ﺣﺠﺮ ﻣﺌﻨﺎﺛﺎﹰ ﻻ ﻳﻮﻟﺪ ﻟﻪ ﺫﻛﺮ ،ﻭﻛﺎﻥ ﻏﻴﻮﺭﺍﹰ ﺷﺪﻳﺪ
ﺍﻟﻐﲑﺓ ،ﻓﺈﺫﺍ ﻭﻟﺪﺕ ﻟﻪ ﺑﻨﺘﺎﹰ ﻗﺘﻠﻬﺎ .ﻓﻠﻤﺎ ﺭﺃﻯ ﻧﺴﺎﺅﻩ ﺫﻟﻚ ﻏﻴﱭ ﺑﻨﺎﻦ ﰲ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ .ﻭﺑﻠﻐﻪ ﺫﻟﻚ ﻓﺮﻛﺐ
ﺭﺍﺣﻠﺘﻪ ﻭﺧﺮﺝ ﻣﺮﺗﺎﺩﺍﹰ ﳍﻦ ﺣﺘﻰ ﺃﻧﺎﺥ ﻋﻠﻰ ﺣﻲ ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ،ﻭﺇﺫﺍ ﺟﻮﺍﺭ ﳎﺘﻤﻌﺎﺕٍ ،ﻓﻘﺎﻝ :ﺃﻳﺘﻜﻦ ﲡﻴﺰ
ﱄ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﳍﺎ ﺭﺍﺣﻠﱵ؟ ﻓﺴﻜﱳ ﻋﻨﻪ ،ﻭﻗﺎﻟﺖ ﺍﺑﻨﺘﻪ :ﻫﺎﺕ .ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ:
ﺑﻴﻀﺎﺀ ﻨﻜﺔ ﻋﻠﻴﻬﺎ ﻟﺆﻟﺆ ﺗﺒﻠﺖ ﻓﺆﺍﺩﻙ ﺇﺫ ﻋﺮﺿﺖ ﻋﺸﻴ ﺔﹰ
ﻗﺎﻝ :ﻓﺴﻜﺘﺖ ﺳﺎﻋﺔ ،ﰒﹼ ﻗﺎﻟﺖ:
ﻛﻨﻘﺎ ﺍﻟﻈﹼﻠﻴﻢ ﻭﺯﺍﻝ ﻋﻨﻬﺎ ﺍﳉﺆﺟﺆ ﻟﻌﻘﻴﻠﺔ ﺍﻷﺩﺣﻲ ﺑﺎﺕ ﳛﻔﹼﻬﺎ
ﻓﻀﺮﺎ ﺑﺎﻟﺴﻴﻒ ﻓﻘﺘﻠﻬﺎ .ﻭﺳﺎﺭ ﺣﺘﻰ ﻧﺰﻝ ﲝﻲ ﺁﺧﺮ ،ﻓﺈﺫﺍ ﲜﻮﺍﺭٍ ﻳﻠﻌﱭ ﻓﻘﺎﻝ :ﺃﻳﺘﻜﻦ ﲡﻴﺰ ﱄ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﳍﺎ
ﺭﺍﺣﻠﱵ؟ ﻓﺴﻜﱳ ﻋﻨﻪ ،ﻭﻗﺎﻟﺖ ﺍﺑﻨﺘﻪ :ﻫﺎﺕ .ﻓﻘﺎﻝ:
ﻋﻠﻰ ﻣﺜﻞ ﺍﳊﺼﲑ ﻣﻦ ﺍﻟ ﺮﺧﺎﻡ ﺇﺫﺍ ﺑﺮﻛﺖ ﺗﻌﺎﱃ ﻣﺮﻓﻘﺎﻫﺎ
ﻓﺴﻜﺘﺖ ﺳﺎﻋﺔﹰ ،ﰒﹼ ﻗﺎﻟﺖ:
ﻓﻬﺒﺖ ﻛﺎﻟﻔﻨﻴﻖ ﻣﻦ ﺍﻟﻨﻌﺎﻡ ﻭﻗﺎﻣﻮﺍ ﺑﺎﻟﻌﺼﻲ ﻟﻴﻀﺮﺑﻮﻫﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 60
ﻗﺎﻝ :ﻓﻘﺘﻠﻬﺎ ،ﰒﹼ ﺳﺎﺭ ﺣﺘﻰ ﻧﺰﻝ ﲝﻲ ﺁﺧﺮ ،ﻓﺈﺫﺍ ﲜﻮﺍﺭٍ ﻳﻠﻌﱭ .ﻓﻘﺎﻝ :ﺃﻳﺘﻜﻦ ﲡﻴﺰ ﱄ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﳍﺎ ﺭﺍﺣﻠﱵ؟
ﻓﺴﻜﱳ ﻋﻨﻪ .ﻭﻗﺎﻟﺖ ﺍﺑﻨﺘﻪ :ﻫﺎﺕ .ﻓﻘﺎﻝ:
ﺑﺪﻑ ﳝﺪﻥ ﻛﻤﺎ ﳝﻴﺪ ﺍﻟﺸﺎﺭﺏ ﻭﻛﺄﻧﻬ ﻦ ﻧﻌﺎﺝ ﺭﻣﻞٍ ﻫﺎﺋﻞٍ
ﻓﺴﻜﺘﺖ ﺳﺎﻋﺔﹰ ،ﰒﹼ ﻗﺎﻟﺖ:
ﺇﻥﹼ ﺍﳋﺮﺍﺋﺪ ﻣﺸﻴﻬﺎ ﻣﺘﻘﺎﺭﺏ ﺑﻞ ﻫﻲ ﺃﻗﺮﺏ ﰲ ﺍﳋﻄﺎ ﻣﻦ ﺧﻄﻮﻫﺎ
ﻗﺎﻝ :ﻓﱰﻝ ﺇﻟﻴﻬﺎ ﻓﻘﺘﻠﻬﺎ ﻭﺳﺎﺭ.
ﺃﻫﺩﺭ ﺩﻤﻪ ﻭﻟﻡ ﻴﺘﻤﺘﹼﻊ ﺒﻬﺎ
ﻧﺰﻝ ﺃﻋﺮﺍﰊ ﻣﻦ ﻃﻲﺀ ،ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﺜﻨﻰ ﺑﻦ ﻣﻌﺮﻭﻑ ،ﺑﺄﰊ ﺟﱪ ﺍﻟﻔﺰﺍﺭﻱ ﻓﺴﻤﻌﻪ ﻳﻮﻣﺎﹰ ﻳﻘﻮﻝ :ﻟﻮﺩﺩﺕ ﺃﻧﻲ ﺑﺖ
ﺍﻟﻠﻴﻠﺔ ﺧﺎﻟﻴﺎﹰ ﺑﺒﻨﺖ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ .ﻓﻘﺎﻝ ﺍﳌﺜﻨﻰ :ﺃﺣﻼﻻﹰ ﺃﻡ ﺣﺮﺍﻣﺎﹰ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃﺑﺎﱄ .ﻗﺎﻝ :ﻓﻮﺛﺐ ﺇﻟﻴﻪ
ﻓﻀﺮﺏ ﺭﺃﺳﻪ ﺑﺮﺣﺎﻟﺔٍ ﻓﺸ ﺠﻪ ،ﰒﹼ ﺍﺭﲢﻞ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻋﻠﻰ ﺍﻟﻨﺄﻱ ﺇﻧﻲ ﻗﺪ ﻭﺗﺮﺕ ﺃﺑﺎ ﺟﱪ ﺃﺑﻠﻎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺭﺳﺎﻟ ﺔﹰ
ﻟﻨﺼﺮﻱ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻻ ﻳﺪﺭﻱ ﻧﺸﺮﺕ ﻋﻠﻰ ﺍﻟﻴﺎﻓﻮﺥ ﻣﻨﻪ ﺭﺣﺎﻟ ﺔﹰ
ﻳﻨﺎﺩﻱ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ ﺑﻼ ﻣﻬﺮ ﻭﻣﺎ ﻛﺎﻥ ﺷﻲﺀٌ ﻏﲑ ﺃﻧﻲ ﲰﻌﺘﻪ
ﻗﺎﻝ ،ﻓﺒﻠﻎ ﺫﻟﻚ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻓﺄﻫﺪﺭ ﺩﻡ ﺃﰊ ﺟﱪٍ ﻭﺑﻌﺚ ﺇﱃ ﺍﳌﺜﻨﻰ ﺑﺼﻠﺔ ﺟﺰﻳﻠﺔ.
ﻫﻨﺩ ﻭﺯﻭﺠﻬﺎ ﺭﻭﺡ
ﻭﻋﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﻤﲑ ﻗﺎﻝ :ﻛﺎﻧﺖ ﻫﻨﺪ ﺑﻨﺖ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺍﻷﻧﺼﺎﺭﻱ ﻋﻨﺪ ﺭﻭﺡ ﺑﻦ ﺯﻧﺒﺎﻉ ،ﻭﻛﺎﻧﺖ
ﺍﻣﺮﺃﺓﹰ ﻓﺼﻴﺤﺔﹰ ﺃﺩﻳﺒﺔﹰ ،ﺑﺮﺯﺓﹰ؛ ﻭﻛﺎﻥ ﺭﺟﻼﹰ ﻏﻴﻮﺭﺍﹰ ،ﻓﺮﺁﻫﺎ ﺫﺍﺕ ﻳﻮﻡٍ ﻣﺸﺮﻓﺔﹰ ﻋﻠﻰ ﻭﻓﺪٍ ﻣﻦ ﺟﺬﺍﻡ .ﻓﺠﻌﻞ ﻳﻀﺮﺎ،
ﻭﻳﻘﻮﻝ .ﺃﺗﺸﺮﻓﲔ ﻭﺗﻨﻈﺮﻳﻦ ﺇﱃ ﺍﻟﺮﺟﺎﻝ؟ ﻗﺎﻟﺖ :ﻭﳛﻚ ،ﻭﻫﻞ ﺃﺭﻯ ﺇﻻﹼ ﺟﺬﺍﻣﻴﺎﹰ ،ﻭﺍﷲ ﻣﺎ ﺃﺣﺐ ﻣﻨﻬﻢ ﺍﳊﻼﻝ
ﻓﻜﻴﻒ ﺍﳊﺮﺍﻡ؟ ﻓﻘﺎﻝ ﺭﻭﺡ ﰲ ﺫﻟﻚ:
ﻭﺃﻥﹼ ﺃﺻﻠﻚ ﰲ ﺟﺬﺍﻡٍ ﻣﻠﺘﺼﻖ ﺃﺛﲏ ﻋﻠﻴﻚ ﺑﺄﻥ ﺑﺎﻋﻚ ﺿﻴ ﻖ
ﻭﻓﻴﻪ ﺗﻘﻮﻝ ﻫﻨﺪ؟
ﺳﻠﺴﻠﺔ ﺃﻓﺮﺍﺱٍ ﲢﻠﻠﻬﺎ ﺑﻐﻞ ﻭﻫﻞ ﺃﻧﺎ ﺇﻻﹼ ﻣﻬﺮﺓﹰ ﻋﺮﺑﻴ ﺔﹰ
ﻭﺇﻥ ﻳﻚ ﺃﻗﺮﺍﻑ ﻓﻤﺎ ﺃﳒﺐ ﺍﻟﻔﺤﻞ ﻓﺈﻥ ﻧﺘﺠﺖ ﺣ ﺮﺍﹰ ﻛﺮﳝﺎﹰ ﻓﺒﺎﳊ ﺮﺍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 61
ﻓﻘﺎﻝ ﳍﺎ ﺭﻭﺡ :ﺍﻟﻠﻬﻢ ﺇﻥ ﻣﺖ ﻗﺒﻠﻬﺎ ﻓﺎﺑﺘﻠﻬﺎ ﺑﺰﻭﺝٍ ﻳﻠﻄﻢ ﻭﺟﻬﻬﺎ ،ﻭﻳﻘﻲﺀ ﰲ ﺣﺠﺮﻫﺎ .ﻭﻣﺎﺕ ﺭﻭﺡ ﺑﻦ ﺯﻧﺒﺎﻉ
ﻭﺗﺰﻭﺟﻬﺎ ﺑﻌﺪﻩ ﳏﻤﺪ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﰊ ﻋﻘﻴﻞٍ ﺍﻟﺜﹼﻘﻔﻲ ،ﻭﻛﺎﻥ ﺷﺎﺑﺎﹰ ﲨﻴﻼﹰ ،ﺷﺮﺍﺑﺎﹰ ﻟﻠﺨﻤﺮ؛ ﻓﺄﺣﺒﺘﻪ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ،
ﻓﻜﺎﻥ ﻳﻠﻄﻢ ﻭﺟﻬﻬﺎ ﻭﻳﻘﻲﺀ ﰲ ﺣﺠﺮﻫﺎ .ﻓﻘﺎﻟﺖ :ﺭﺣﻢ ﺍﷲ ﺃﺑﺎ ﺯﺭﻋﺔ ،ﻓﻘﺪ ﺍﺳﺘﺠﻴﺒﺖ ﺩﻋﻮﺗﻪ .ﻭﺃﻧﺸﺪﺕ
ﻟﻠﺨﺬﳝﻲ :ﻣﺎ ﺃﺣﺴﻦ ﺍﻟﻐﲑﺓ ﰲ ﺣﻴﻨﻬﺎ ﺇﱃ ﺁﺧﺮ ﺍﻷﺑﻴﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ.
ﻭﺍﻟﺸﻨﻔﺭﻯ ﻴﺩﻟﻲ ﺒﺩﻟﻭﻩ
ﻭﻗﺎﻝ ﺍﻟﺸﻨﻔﺮﻯ:
ﻭﱂ ﺃﻧﻜﺮ ﻋﻠﻴﻚ ﻓﻄﻠﹼﻘﻴﲏ ﺇﺫﺍ ﻣﺎ ﺟﺌﺖ ﻣﺎ ﺃﺎﻙ ﻋﻨﻪ
ﺑﺴﻮﻃﻚ ﻻ ﺃﺑﺎﹰ ﻟﻚ ﻓﺎﺿﺮﺑﻴﲏ ﻓﺄﻧﺖ ﺍﻟﺒﻌﻞ ﻳﻮﻣﺌﺬٍ ﻓﻘﻮﻣﻲ
ﺍﻟﻐﻴﺭﺓ ﺍﻟﻤﻔﺭﻁﺔ
ﻧﺰﻝ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺍﳋﻄﹼﺎﺏ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺧﻴﻤﺘﻪ ﺑﻘﺪﻳﺪ .ﺑﻔﻨﺎﺀ ﺑﻴﺖٍ ﻣﻦ ﺑﻴﻮﺕ ﻗﺪﻳﺪ ،ﻭﻫﻮ ﻳﺮﻳﺪ ﻣﻜﹼﺔ
ﻣﻌﺘﻤﺮﺍﹰ ،ﻓﺤﻂﹼ ﺭﺣﻠﻪ ،ﻭﻛﺎﻥ ﺭﺟﻼﹰ ﺟﺴﻴﻤﺎﹰ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺑﺪﻧﺎﹰ ،ﻭﺃﺣﺴﻨﻬﻢ ﻭﺟﻬﺎﹰ .ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ ﺭﺑﺔ
ﺍﻟﺒﻴﺖ :ﻳﺎ ﻫﺬﺍ ﺇﻥﹼ ﱄ ﺯﻭﺟﺎﹰ ﻏﻴﻮﺭﺍﹰ ﳝﺮ ﺍﻹﻧﺴﺎﻥ ﲜﺎﻧﺐ ﺑﻴﱵ ﻓﻴﻀﺮﺑﲏ ،ﻭﺇﻥ ﺭﺁﻙ ﰲ ﻫﺬﺍ ﺍﳌﱰﻝ ﻟﻘﻴﺖ ﻣﻨﻪ ﺷﺮﺍﹰ،
ﻓﺄﻧﺸﺪﻙ ﺍﷲ ﺃﻻ ﲢﻮﻟﺖ ﻋﻨﻲ! ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ :ﺇﻧﻲ ﻗﺪ ﻧﺰﻟﺖ ﻭﺃﻧﺎ ﻣﺮﲢﻞﹲ ﻋﻦ ﻗﻠﻴﻞ ﻭﻟﻴﺲ ﻋﻠﻴﻚ ﻣﻦ ﺯﻭﺟﻚ ﰊ
ﺑﺄﺱ ،ﻭﺍﻟﺘﺤﻮﻳﻞ ﻳﺸﻖ ﻋﻠﻲ .ﻗﺎﻝ ﻓﺮﺩﺕ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺣﺘﻰ ﲢﻮﻝ ﻋﻨﻬﺎ .ﻭﻣﺮﺕ ﺑﻪ ﻋﺠﻮﺯ ﺧﺎﺭﺟﺔﹲ ﻣﻦ ﻋﻨﺪﻫﺎ
ﻓﺪﻋﺎﻫﺎ ﻭﺳﺄﳍﺎ ﻋﻦ ﺍﳌﺮﺃﺓ ،ﻓﻘﺎﻟﺖ :ﻫﻲ ﺧﺮﺩﻳﺔ ﺑﻦ ﺃﻛﺘﻢ ،ﻭﺗﺰ ﻭﺟﻬﺎ ﺭﺑﻴﻊ ﺑﻦ ﺃﺻﺮﻡ ،ﻭﳍﺎ ﺑﲏ ﺻﻐﲑ ﲰﺘﻪ ﺑﺎﺳﻢ
ﺃﺑﻴﻬﺎ .ﰒﹼ ﺫﻫﺒﺖ ﺍﻟﻌﺠﻮﺯ .ﻭﻗﺎﻝ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺃﺑﻴﺎﺕ ﺷﻌﺮٍ .ﰒﹼ ﺩﺧﻞ ﺯﻭﺟﻬﺎ ﻭﺍﺳﺘﻘﺮ ﰲ ﻣﱰﻟﻪ ،ﻓﻠﻤﺎ ﻓﺮﻍ
ﻣﻦ ﺷﻌﺮﻩ ﲰﻌﻪ ﻭﻫﻮ ﻳﻀﺮﺎ ﻓﺼﱪ ﺣﺘﻰ ﻋﻠﻢ ﺃﻧﻪ ﺷﻔﻰ ﻏﻴﻈﻪ ﰒﹼ ﺇﻧﻪ ﺃﺗﺎﻩ ،ﻓﺼﺎﺡ ﺑﻪ ،ﻓﺨﺮﺝ ،ﻓﻘﺎﻝ ﻟﻪ :ﺑﺄﰊ
ﺃﻧﺖ ،ﻣﺎ ﻋﺮﺿﻚ ﱄ؟ ﻓﺄﺧﱪﻩ ﺧﱪﻩ ﻭﺧﱪﻫﺎ ،ﻓﻘﺎﻝ :ﺑﺄﰊ ﺃﻧﺖ ،ﻟﻮ ﻛﻨﺖ ﻣﻌﻲ ﰲ ﻣﱰﱄ ﻣﺎ ﻛﺎﻥ ﻋﻠﻲ ﻣﻨﻚ
ﺑﺄﺱ.
ﺃﺒﺕ ﺃﻋﺭﺍﻗﻪ ﺇ ﻻﹼ ﺍﺤﻤﺭﺍﺭﺍﹰ
ﻗﺎﻝ ﻛﺎﻥ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻘﻤﺔ ﻣﻦ ﺍﻟﻐﲑﺓ ﻭﺍﻷﻧﻔﺔ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﺣﺪ ﻋﻠﻤﻨﺎﻩ ،ﻓﺨﻄﺐ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ
ﻣﺮﻭﺍﻥ ﺍﺑﻨﺘﻪ ﻋﻠﻰ ﺃﺣﺪ ﺑﻨﻴﻪ ،ﻓﻘﺎﻝ :ﺃﻣﺎ ﺇﺫﺍ ﻛﻨﺖ ﻓﺎﻋﻼﹰ ﻓﺠﻨﺒﲏ ﻫﺠﻨﺎﻙ .ﻭﺧﻄﺐ ﻋﻘﻴﻞ ﻭﻗﺎﻝ:
ﺃﺑﺖ ﺃﻋﺮﺍﻗﻪ ﺇﻻﹼ ﺍﲪﺮﺍﺭﺍﹰ ﺭﺩﺩﺕ ﺻﺤﻴﻔﺔ ﺍﻟﻘﺮﺷ ﻲ ﳌﹼﺎ
ﻟﻘﻤﺎﻥ ﺍﻟﺤﻜﻴﻡ ﺍﻟﻐﻴﻭﺭ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 62
ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺧﻔﺶ ﻗﺎﻝ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻜﻠﱯ :ﻛﺎﻥ ﻟﻘﻤﺎﻥ ﺑﻦ ﻋﺎﺩ ﺣﻜﻴﻢ ﺍﻟﻌﺮﺏ ﻏﻴﻮﺭﺍﹰ ،ﻓﺒﲎ ﻻﻣﺮﺃﺗﻪ
ﺻﺮﺣﺎﹰ ﻭﺟﻌﻠﻬﺎ ﻓﻴﻪ ،ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺭﺟﻞﹲ ﻣﻦ ﺍﳊﻲ ﻓﻌﻠﻘﻬﺎ ،ﻓﺄﺗﻰ ﻗﻮﻣﻪ ﻓﺄﺧﱪﻫﻢ ﻭﺟﺪﻩ ﺎ ،ﻭﺳﺄﳍﻢ ﺍﳊﻴﻠﺔ ﰲ
ﺃﻣﺮﻩ .ﻓﺄﻣﻬﻠﻮﻩ ﺣﺘﻰ ﺃﺭﺍﺩ ﻟﻘﻤﺎﻥ ﺍﻟﻐﺰﻭ ،ﻓﻌﻤﺪﻭﺍ ﺇﱃ ﺻﺎﺣﺒﻬﻢ ﻭﺷﺪﻭﻩ ﰲ ﺣﺰﻣﺔ ﺳﻴﻮﻑٍ ﻭﺃﺗﻮﺍ ﺇﱃ ﻟﻘﻤﺎﻥ
ﻓﺎﺳﺘﻮﺩﻋﻮﻫﺎ ﺇﻳﺎﻩ ،ﻓﻮﺿﻊ ﺍﻟﺴﻼﺡ ﰲ ﺑﻴﺘﻪ ،ﻓﻠﻤﺎ ﻣﻀﻰ ﲢﺮﻙ ﺍﻟﺮﺟﻞ ﰲ ﺍﻟﺴﻴﻮﻑ ،ﻓﻘﺎﻧﺖ ﺇﻟﻴﻪ ﺍﳌﺮﺃﺓ ﺗﻨﻈﺮ ﻓﺈﺫﺍ
ﻫﻲ ﺑﺮﺟﻞٍ ،ﻓﺸﻜﺎ ﺇﻟﻴﻬﺎ ﺣﺒﻪ ﺇﻳﺎﻫﺎ ،ﻓﺄﻣﻜﻨﺘﻪ ﻣﻦ ﻧﻔﺴﻬﺎ ،ﻓﻠﻢ ﻳﺰﻝ ﻣﻌﻬﺎ ﻣﻘﻴﻤﺎﹰ ﺣﺘﻰ ﻗﺪﻡ ﻟﻘﻤﺎﻥ ﻓﺮﺩﺗﻪ ﰲ
ﺍﻟﺴﻴﻮﻑ ﻛﻤﺎ ﻛﺎﻥ ،ﻭﺟﺎﺀ ﻗﻮﻣﻪ ﻓﺎﺣﺘﻤﻠﻮﻩ .ﻭﺇﻥﹼ ﻟﻘﻤﺎﻥ ﻧﻈﺮ ﻳﻮﻣﺎﹰ ﺇﱃ ﳔﺎﻣﺔٍ ﰲ ﺍﻟﺴﻘﻒ ﻓﻘﺎﻝ :ﻣﻦ ﺗﻨﺨﻢ
ﻫﺬﻩ؟ ﻓﻘﺎﻟﺖ :ﺃﻧﺎ .ﻗﺎﻝ :ﻓﺘﻨﺨﻤﻲ .ﻓﻘﺼﺮﺕ ﻓﻘﺎﻝ :ﻳﺎ ﻭﻳﻠﺘﺎﻩ ﻭﺍﻟﺴﻴﻮﻑ ﺩﻫﺘﲏ .ﻓﻘﺘﻠﻬﺎ ﰒﹼ ﻧﺰﻝ ﻓﻘﻠﻲ ﺍﺑﻨﺘﻪ
ﺻﺨﺮ ﻗﺎﻋﺪﺓﹰ ﻓﺄﺧﺬ ﺣﺠﺮﺍﹰ ﻓﻬﺸﻢ ﺭﺃﺳﻬﺎ ﻓﻤﺎﺗﺖ .ﻭﻗﺎﻝ :ﺃﻧﺖ ﺃﻳﻀﺎﹰ ﺍﻣﺮﺃﺓ .ﻓﻀﺮﺑﺖ ﺍﻟﻌﺮﺏ ﺑﺬﻟﻚ ﺍﳌﺜﻞ.
ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﺍﳌﻈﻠﻮﻡ ﻣﻨﻬﻢ ﻣﺎ ﺃﺫﻧﺒﺖ ﺇﻻﹼ ﺫﻧﺐ ﺻﺨﺮ.
ﻋﻤﺭ ﻭﺍﻟﻨﹼﻌﻤﺎﻥ ﺒﻥ ﻨﻀﻠﺔ
ﻭﻟﹼﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﻧﻀﻠﺔ ﺍﻟﻌﻮﻱ ﲟﻴﺴﺎﻥ ،ﻭﺃﺭﺍﺩ ﺭﺣﻴﻞ ﺍﻣﺮﺃﺗﻪ ﻣﻌﻪ ،ﻓﺄﺑﺖ
ﺫﻟﻚ ﻭﻛﺮﻫﺘﻪ .ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ﻣﻴﺴﺎﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﲑﻫﺎ ﻓﺘﺮﺣﻞ ﺇﻟﻴﻪ ،ﻓﻜﺘﺐ ﺇﻟﻴﻬﺎ:
ﲟﻴﺴﺎﻥ ﻳﺴﻘﻰ ﰲ ﺯﺟﺎﺝٍ ﻭﺣﻨﺘﻢ ﺃﻻ ﻫﻞ ﺃﺗﻰ ﺍﳋﻨﺴﺎﺀ ﺃ ﹼﻥ ﺧﻠﻴﻠﻬﺎ
ﻭﺻﺎﺣﺒﻪ ﳚﺜﻮ ﻋﻠﻰ ﺧﺪ ﻣﺒﺴﻢ ﺇﺫﺍ ﺷﺌﺖ ﻏﻨﺘﲏ ﺩﻫﺎﻗﲔ ﻗﺮﻳ ﺔٍ
ﻭﻻ ﺗﺴﻘﲏ ﺑﺎﻷﺻﻐﺮ ﺍﳌﺘﺜﻠﹼﻢ ﻓﺈﻥ ﻛﻨﺖ ﻧﺪﻣﺎﱐ ﻓﺒﺎﻷﻛﱪ ﺍﺳﻘﲏ
ﺗﻨﺎﺩﻣﻨﺎ ﰲ ﺍﳉﻮﺳﻖ ﺍﳌﺘﻬﺪﻡ ﻟﻌﻞﹼ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻳﺴﻮﺅﻩ
ﻓﺒﻠﻐﺖ ﺍﻷﺑﻴﺎﺕ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ،ﻓﻘﺎﻝ :ﺃﻱ ﻭﺍﷲ ،ﻭﺃﰊ ﻭﺃﺑﻴﻚ ،ﻳﺴﻮﺅﱐ .ﻳﺎ ﻏﻼﻡ ،ﺍﻛﺘﺐ ﺑﻌﺰﻟﻪ .ﻓﻠﻤﺎ
ﻗﺪﻡ ﻋﻠﻰ ﻋﻤﺮ ﺑﻜﹼﺘﻪ ﺬﺍ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺷﺮﺎ ﻗﻂ ،ﻭﻻ ﻗﻠﺖ ﺍﻷﺑﻴﺎﺕ ﺇﻻﹼ ﺑﺴﺒﺐ ﻛﺬﺍ .ﻓﻘﺎﻝ
ﻋﻤﺮ :ﺃﻇﻦ ﺫﻟﻚ ﻭﻟﻜﻦ ﻻ ﺗﻌﻤﻞ ﱄ ﻋﻤﻼﹰ ﺃﺑﺪﺍﹰ.
ﺫﺍﻕ ﻃﻌﻢ ﺍﻟﻐﲑﺓ ﺿﺮﺏ ﺍﻟﺒﻌﺚ ﻋﻠﻰ ﺭﺟﻞٍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻓﺨﺮﺝ ﺇﱃ ﺃﺫﺭﺑﻴﺠﺎﻥ ﻓﺎﺷﺘﺮﻯ ﻓﺮﺳﺎﹰ ﻭﺟﺎﺭﻳﺔﹰ
ﻭﻛﺎﻥ ﳑﻠﻜﺎﹰ ﺑﺎﺑﻨﺔ ﻋﻤﻪ ﻓﻜﺘﺐ ﻟﻴﻐﺮﻳﻬﺎ:
ﻏﻨﻴﻨﺎ ﻭﺃﻏﻨﻴﻨﺎ ﺍﻟﻐﻄﺎﺭﻓﺔ ﺍﳉﹼﺮﺩ ﺃﻻ ﺑﻠﻎ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻧﻨﺎ
ﻭﺑﻴﻀﺎﺀ ﻛﺎﻟﺘﻤﺜﺎﻝ ﺯﻳﻨﻬﺎ ﺍﻟﻌﻘﺪ ﺑﻌﻴﺪ ﻣﻨﺎﻁ ﺍﳌﻨﻜﺒﲔ ﺇﺫﺍ ﺟﺮﻯ
ﳊﺎﺟﺔ ﻧﻔﺴﻲ ﺣﲔ ﻳﻨﺼﺮﻑ ﺍﳉﹼﻨﺪ ﻓﻬﺬﺍ ﻷﻳﺎﻡ ﺍﻟﻐﺪﻭ ﻭﻫﺬﻩ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 63
ﻓﻠﻤﺎ ﻭﺭﺩ ﻛﺘﺎﺑﻪ ،ﺩﻋﺖ ﺑﺎﻟﺪﻭﺍﺓ ﻭﻛﺘﺒﺖ ﺇﻟﻴﻪ:
ﻭﻧﺎﺯﻋﺘﻪ ﰲ ﻣﺎﺀ ﻣﻌﺘﺼﺮ ﺍﻟﻮﺭﺩ ﺇﺫﺍ ﺷﺌﺖ ﻏﻨﺎﱐ ﻏﻼﻡ ﻣﺮﺟﻞﹲ
ﺇﱃ ﻛﺒﺪٍ ﻣﻠﺴﺎﺀ ﺃﻭ ﻛﻔﻞٍ ﺪ ﻭﺇﻥ ﺷﺎﺀ ﻣﻨﻬﻢ ﻧﺎﺷﻰﺀٌ ﻣ ﺪ ﻛﻔﹼﻪ
ﺷﻬﻮﺩﺍﹰ ﻓﺘﻘﻀﻮﻫﺎ ﻋﻠﻰ ﺍﻟﻨﺄﻱ ﻭﺍﻟﺒﻌﺪ ﻓﻤﺎ ﻛﻨﺘﻢ ﺗﻘﻀﻮﻥ ﺣﺎﺟﺔ ﺃﻫﻠﻜﻢ
ﻣﻨﺎﻧﺎﹰ ﻭﻻ ﻧﺪﻋﻮ ﻟﻚ ﺍﷲ ﺑﺎﻟﺮ ﺩ ﻓﻌﺠﻞ ﻋﻠﻴﻨﺎ ﺑﺎﻟﺴﺮﺍﺡ ﻓﺈﻧﻪ
ﻭﺯﺍﺩﻙ ﺭﺏ ﺍﻟﻨﺎﺱ ﺑﻌﺪﺍﹰ ﻋﻠﻰ ﺑﻌﺪ ﻭﻻ ﻗﻔﻞ ﺍﳉﻨﺪ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻬﻢ
ﻓﻠﻤﺎ ﻭﺭﺩ ﻛﺘﺎﺎ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﺃﻥ ﺭﻛﺐ ﺍﻟﻔﺮﺱ ﻭﺃﺭﺩﻑ ﺍﳉﹼﺎﺭﻳﺔ ﻭﳊﻖ ﺎ ،ﻓﻜﺎﻥ ﺃﻭﻝ ﺷﻲﺀٍ ﺑﺪﺃﻫﺎ ﺑﻪ ﺃﻥ ﻗﺎﻝ
ﳍﺎ :ﺑﺎﷲ ﺃﻛﻨﺖ ﻓﺎﻋﻠﺔﹰ ﻣﺎ ﻗﻠﺖ؟ ﻓﻘﺎﻟﺖ :ﺍﷲ ﰲ ﻗﻠﱯ ﺃﻋﻈﻢ ﻭﺃﺟﻞﹼ ،ﻭﺃﻧﺖ ﰲ ﻋﻴﲏ ﺃﺣﻘﺮ ﻭﺃﺫﻝﹼ ﻣﻦ ﺃﻥ ﺃﻋﺼﻲ
ﺍﷲ ﻓﻴﻚ .ﰒﹼ ﻗﺎﻟﺖ ﻟﻪ :ﻛﻴﻖ ﺫﻗﺖ ﻃﻌﻢ ﺍﻟﻐﲑﺓ؟ ﻓﻮﻫﺐ ﳍﺎ ﺍﳉﹼﺎﺭﻳﺔ ،ﻭﺭﺟﻊ ﺇﱃ ﻣﻜﺎﻧﻪ.
ﺃﺜﺭ ﺍﻟﻐﻴﺭﺓ ﻋﻨﺩ ﺭﻭﺡ ﺒﻥ ﺯﻨﺒﺎﻉ
ﻗﺎﻟﺖ ﻫﻨﺪ ﺑﻨﺖ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑٍ ﻟﺰﻭﺟﻬﺎ ﺭﻭﺡ ﺑﻦ ﺯﻧﺒﺎﻉ ،ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻐﲑﺓ :ﻋﺠﺒﺎﹰ ﻣﻨﻚ ﻛﻴﻒ ﻳﺴﻮﺩﻙ
ﻗﻮﻣﻚ ﻭﻓﻴﻚ ﺛﻼﺙ ﺧﺼﺎﻝٍ ﺃﻧﺖ ﻣﻦ ﺟﺬﺍﻡ ﻭﺃﻧﺖ ﺟﺒﺎﻥ ،ﻭﺃﻧﺖ ﻏﻴﻮﺭ؟ ﻓﻘﺎﻝ ﳍﺎ :ﺃﻣﺎ ﰲ ﺟﺬﺍﻡ ﻓﺈﻧﻲ ﰲ
ﺃﺭﻭﻣﺘﻬﺎ؛ ﻭﺃﻣﺎ ﺍﳉﱭ ﻓﺈﻧﻤﺎ ﱄ ﻧﻔﺲ ﻭﺍﺣﺪﺓﹲ ﻓﺄﻧﺎ ﺃﺣﻔﻈﻬﺎ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﱄ ﻧﻔﺲ ﺃﺧﺮﻯ ﳉﺪﺕ ﺎ؛ ﻭﺃﻣﺎ ﺍﻟﻐﲑﺓ
ﻓﺤﻘﻴﻖ ﳌﻦ ﻛﺎﻧﺖ ﻟﻪ ﺍﻣﺮﺃﺓﹲ ﲪﻘﺎﺀ ﻣﺜﻠﻚ ﺃﻥ ﻳﻐﺎﺭ ﻋﻠﻴﻬﺎ ﳐﺎﻓﺔ ﺃﻥ ﲡﻴﺌﻪ ﺑﻮﻟﺪٍ ﻣﻦ ﻏﲑﻩ ﻓﺘﻘﺬﻑ ﺑﻪ ﰲ ﺣﺠﺮﻩ.
ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺴﻴﺭﺓ ﺍﻟﺸﹼﺩﻴﺩ ﺍﻟﻐﻴﺭﺓ
ﺣﻜﻰ ﺩﻋﺒﻞ ﺑﻦ ﻋﻠﻲ ﻗﺎﻝ :ﻋﺒﺚ ﻋﻄﹼﺎﺭ ﺍﲰﻪ ﻓﲑﻭﺯ ﺑﺎﻣﺮﺃﺓٍ ﻣﻦ ﺍﻟﺸﺎﻡ ﺗﺴﻮﻣﻪ ﻋﻄﺮﺍﹰ ﻓﻌﻠﻘﺖ ﺑﻘﻠﺒﻪ ،ﻓﻘﻌﺪ ﳍﺎ
ﻋﻠﻰ ﻃﺮﻳﻘﻬﺎ ،ﻓﻠﻤﺎ ﺃﺿﺠﺮﻫﺎ ﻗﺎﻟﺖ :ﻭﺍﷲ ﻟﻮ ﺃﻥﹼ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﲑﺓ ﺑﻘﺮﰊ ﻣﺎ ﻃﻤﻌﺖ ﰲ ﻫﺬﺍ ﻣﻨﻲ .ﻓﺒﻠﻐﺖ ﻋﺒﺪ
ﺍﷲ ﺑﻦ ﺳﲑﺓ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻫﻮ ﰲ ﺍﻟﺒﻌﺚ ﺑﺄﺭﻣﻴﻨﻴﺔ ،ﻓﺘﺮﻙ ﻣﺮﻛﺰﻩ ﻭﺃﻗﺒﻞ ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺃﺣﺪٍ ،ﺣﱴ ﻭﻗﻒ ﺑﺒﺎﺎ
ﻟﻴﻼﹰ ،ﻭﻛﺎﻥ ﻳﻮﺻﻒ ﺑﺸﺪﺓ ﺍﻟﻐﲑﺓ ،ﻓﺎﺳﺘﺄﺫﻥ ﻋﻠﻴﻬﺎ ،ﻓﺄﺫﻧﺖ ﻟﻪ ،ﻓﻘﺎﻝ ﳍﺎ :ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﺒﺚ ﺑﻚ
ﺣﺘﻰ ﲤﻨﻴﺖ ﺃﻧﻲ ﺑﻘﺮﺑﻚ؟ ﻗﺎﻟﺖ :ﺭﺟﻞﹲ ﻋﻄﹼﺎﺭ .ﻗﺎﻝ ﳍﺎ :ﻓﻤﺎ ﺍﺑﺘﲎ؟ ﻗﺎﻟﺖ :ﻻ .ﻗﺎﻝ ﳍﺎ :ﻓﻌﺪﻳﻪ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻘﺎﺑﻠﺔ
ﻭﺇﻧﻲ ﺃﺳﺒﻘﻪ ﺇﱃ ﺑﻴﺘﻚ.
ﻓﺒﻌﺜﺖ ﺇﻟﻴﻪ ﺗﻘﻮﻝ ﻟﻪ :ﺇﺫ ﺃﺑﻴﺖ ﺇﻻﹼ ﻣﺎ ﺗﺮﻳﺪ ،ﻓﻬﻠﻢ ﺇﱃ ﺑﻴﱵ ﺍﻟﻠﻴﻠﺔ ﻋﻨﺪﻱ .ﻓﺄﻗﺒﻞ ﺇﻟﻴﻬﺎ ﻭﻗﺪ ﺳﺒﻘﻪ ﺍﺑﻦ ﺳﲑﺓ،
ﻓﻠﻤﺎ ﺩﺧﻞ ﻭﺛﺐ ﻋﻠﻴﻪ ﻭﺿﺮﺑﻪ ﺿﺮﺑﺔﹰ ﺭﻣﻰ ﺑﺮﺃﺳﻪ ،ﰒﹼ ﻗﺘﻞ ﺧﺎﺩﻣﻬﺎ ،ﻭﻗﺎﻝ ﳍﺎ :ﺇﻧﻤﺎ ﻗﺘﻠﺘﻪ ﻟﺌﻠﹼﺎ ﻳﻄﻠﻊ ﻋﻠﻰ ﺍﳋﱪ
ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ .ﰒﹼ ﻧﺎﻭﳍﺎ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭٍ ،ﻭﻗﺎﻝ ﳍﺎ :ﺍﺷﺘﺮﻱ ﺎ ﺧﺎﺩﻣﺎﹰ ﻭﺍﻧﻔﻘﻲ ﺑﺎﻗﻴﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻚ .ﰒﹼ ﻗﺎﻝ :ﻫﻠﻤﻲ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 64
ﻓﺄﺳﺎﹰ ﻓﻘﻠﻊ ﺭﺃﺱ ﺍﻟﺒﺎﻟﻮﻋﺔ ﰒﹼ ﺟﺮﳘﺎ ﻓﺄﻟﻘﺎﳘﺎ ﻓﻴﻬﺎ ،ﰒﹼ ﺳﻮﻯ ﺭﺃﺱ ﺍﻟﺒﺎﻟﻮﻋﺔ ،ﻭﻗﺎﻝ ﻟﻠﻤﺮﺃﺓ :ﺃﻇﻬﺮﻱ ﺃﻥﹼ ﺍﳋﺎﺩﻡ
ﻗﺪ ﺃﺑﻖ .ﰒﹼ ﺧﺮﺝ ،ﻭﱂ ﻳﻌﻠﻢ ﺑﻪ ﺃﺣﺪ ،ﻭﱂ ﻳﺄﺕ ﻣﱰﻟﻪ ﺣﺘﻰ ﻗﺪﻡ ﺃﺭﻣﻴﻨﻴﺔ ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ:
ﻳﻐﺘﺎﻟﻪ ﺍﻟﻨﺤﺮ ﺃﻭ ﻳﻐﺘﺎﻟﻪ ﺍﻷﺳﺪ ﺇ ﹼﻥ ﺍﳌﻨﺎﻳﺎ ﻟﻐﲑﺍﻥٍ ﳌﻌﺮﺿﺔﹲ
ﺃﻭ ﺣﻴ ﺔﹲ ﰲ ﺃﻋﺎﱄ ﻣﻨﺘﻬﻰ ﺍﻟﺰﺑﺪ ﺃﻭ ﻋﻘﺮﺏ ﺃﻭ ﺷﺠﻰ ﰲ ﺍﳊﻠﻖ ﻣﻌﺘﺮﺽ
ﺤﻤﺎ ﺯﻭﺠﺔ ﺍﺒﻥ ﺍﻟﺩﻤﻴﻨﺔ
ﻭﻛﺎﻧﺖ ﻻﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﺍﻣﺮﺃﺓﹲ ﻳﻘﺎﻝ ﳍﺎ ﲪﺎ ،ﻭﻛﺎﻥ ﻣﺰﺍﺣﻢ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﻠﻮﱄ ﻳﺄﺗﻴﻬﺎ ﻭﻳﺘﺤﺪﺙ ﺇﻟﻴﻬﺎ ،ﻓﻤﻨﻌﻬﺎ ﺍﺑﻦ
ﺍﻟﺪﻣﻴﻨﺔ ﻣﻦ ﺫﻟﻚ ﻓﺎﺷﺘﺪ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ ﻣﺰﺍﺣﻢ ﻋﻨﺪ ﺫﻟﻚ ﻳﺬﻛﺮﻫﺎ:
ﻭﺧﺪ ﺍﻟﻨﺠﺎﺋﺐ ﺗﺒﺪﻳﻬﺎ ﻭﺗﻨﻤﻴﻬﺎ ﻳﺎ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﻭﺍﻷﺧﺒﺎﺭ ﲢﻤﻠﻬﺎ
ﻭﺑﲔ ﺳﺮﺎ ﻻ ﺷﻚ ﻛﺎﻭﻳﻬﺎ ﺃﻣﺎﺭﺓﹲ ،ﻛﻴﺔﹲ ﻣﺎ ﺑﲔ ﻋﺎﻧﺘﻬﺎ
ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﺫﻟﻚ ﻋﺮﻑ ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﰲ ﺯﻭﺟﺘﻪ ﻭﻋﻠﻢ ﺃﻧﻪ ﱂ ﻳﺮ ﺫﻟﻚ ﻣﻨﻬﺎ ﺇﻻﹼ ﻭﻗﺪ ﺃﻓﻀﻰ ﺇﻟﻴﻬﺎ.
ﻓﺄﺗﻰ ﺍﻣﺮﺃﺗﻪ ﻓﻘﺎﻝ :ﻗﺪ ﺑﻠﻐﲏ ﻏﺸﻴﺎﻥ ﻣﺰﺍﺣﻢ ﻟﻚ ،ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻚ ﻣﺎ ﻗﺎﻝ .ﻓﺄﻧﻜﺮﺕ ﺫﻟﻚ ،ﻭﻗﺎﻟﺖ :ﻭﺍﷲ ﻣﺎ
ﺃﺭﻯ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻗﻂ .ﻗﺎﻝ :ﻓﻤﺎ ﺃﻋﻠﻤﻪ ﺑﻌﻼﻣﺘﻚ ﺍﻟﱵ ﻭﺻﻔﻬﺎ؟ ﻗﺎﻟﺖ :ﺍﻟﻨﺴﺎﺀ ﺭﺃﻳﻦ ﺫﻟﻚ ﺇﺫ ﻛﻨﺖ ﺟﺎﺭﻦ،
ﻓﺘﺤﺪﺛﻦ ﺑﺬﻟﻚ ،ﻓﺴﻤﻌﻪ ﻣﺰﺍﺣﻢ .ﻭﺗﻐﺎﻓﻞ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﻋﻦ ﻣﺰﺍﺣﻢ ﺣﺘﻰ ﻇﻦ ﺃﻧﻪ ﺫﻫﺐ ﻣﻦ ﻗﻠﺒﻪ ،ﰒﹼ ﻗﺎﻝ
ﻻﻣﺮﺃﺗﻪ :ﻟﺌﻦ ﱂ ﺗﺮﺳﻠﻲ ﺇﻟﻴﻪ ﺍﻟﻠﻴﻠﺔ ﻳﺄﺗﻴﻚ ﰲ ﻣﻮﺿﻊ ﻛﺬﺍ ﻷﻗﺘﻠﻨﻚ .ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ :ﺇﻧﻚ ﻗﺪ ﲰﻌﺖ ﰊ ﻭﻻ
ﺃﺣﺐ ﺃﻥ ﺗﺄﺗﻴﲏ ﻭﺃﻧﺎ ﺳﺂﺗﻴﻚ ﰲ ﻣﻮﺿﻊ ﻛﺬﺍ .ﻓﻘﻌﺪ ﰲ ﺍﳌﻮﺿﻊ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺟﺎﺀ ﻣﺰﺍﺣﻢ ﻭﻫﻮ
ﻳﻈﻦ ﺃﻧﻬﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻭﻋﺪﺗﻪ ﺑﻪ ،ﻓﺨﺮﺟﻮﺍ ﺇﻟﻴﻪ ﻭﺃﻭﺛﻘﻮﻩ ﻭﺻﺮﻭﺍ ﺻﺮﺓﹰ ﻣﻦ ﺭﻣﻞٍ ﰲ ﺛﻮﺏٍ ﻭﺿﺮﺑﻮﺍ ﺎ
ﻛﺒﺪﻩ ﺣﺘﻰ ﻣﺎﺕ ،ﻭﺍﺣﺘﻤﻠﻮﻩ ﺣﺘﻰ ﺃﺗﻮﺍ ﺑﻪ ﻧﺎﺣﻴﺔ ﺩﻭﺭ ﻗﻮﻣﻪ ﻓﻄﺮﺣﻮﻩ ﺎ .ﻭﺟﺎﺀ ﺃﻫﻠﻪ ﻓﺄﺧﺬﻭﻩ ﻭﱂ ﳚﺪﻭﺍ ﺑﻪ
ﺃﺛﺮ ﺳﻼﺡ ،ﻓﻌﻠﻤﻮﺍ ﺃﻥﹼ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﻗﺘﻠﻪ .ﻭﺭﺟﻊ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ ﺇﱃ ﺍﻣﺮﺃﺗﻪ ﻓﻘﺘﻠﻬﺎ ﻭﻗﺘﻞ ﺍﺑﻨﻪ ﻟﻪ ﻣﻨﻬﺎ ،ﻭﻃﻠﺒﻪ
ﺍﻟﺴﻠﻮﻟﻴﻮﻥ ﻓﻠﻢ ﳚﺪﻭﻩ:
ﻟﻴﻠﻰ ﻭﺤﺎﺭﺜﺔ ﺒﻥ ﻋﻭﻑ
ﻭﺣﻜﻰ ﺍﻟﺜﹼﻮﺭﻱ :ﺃﻥﹼ ﺭﺟﻼﹰ ﻣﻦ ﺑﲏ ﻋﻘﻴﻞ ﺗﻌﻠﹼﻖ ﺟﺎﺭﻳﺔﹰ ﻭﺃﰉ ﺃﻫﻠﻬﺎ ﺃﻥ ﻳﺰﻭﺟﻮﻩ ﺇﻳﺎﻫﺎ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺃﲨﻞ
ﺍﻟﻨﺴﺎﺀ ،ﻭﻛﺎﻥ ﺍﲰﻬﺎ ﻟﻴﻠﻰ ،ﻓﺴﻤﻊ ﺎ ﺭﺟﻞﹲ ﻣﻮﺳﺮ ﻣﻦ ﺛﻘﻴﻒ ﻳﻘﺎﻝ ﻟﻪ ﺣﺎﺭﺛﺔ ﺑﻦ ﻋﻮﻑ ،ﻓﻘﺪﻡ ﻋﻠﻰ ﺃﻫﻠﻬﺎ
ﻓﺄﺭﻏﺒﻬﻢ ،ﻓﺰﻭﺟﻮﻩ ﻭﻇﻌﻦ ﺎ .ﻓﻘﺎﻝ ﺍﻟﻌﻘﻴﻠﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﺗﻌﻠﹼﻘﻬﺎ:
ﺗﻘﻄﻊ ﺇﻻﹼ ﻣﻦ ﺛﻘﻴﻒٍ ﻭﺻﺎﳍﺎ ﺃﻻ ﺇ ﹼﻥ ﻟﻴﻠﻰ ﺍﻟﻌﺎﻣﺮﻳﺔ ﺃﺻﺒﺤﺖ
ﻏﻤﺎﻣﺔ ﺻﻴﻒٍ ﺯﻋﺰﻋﺘﻬﺎ ﴰﺎﳍﺎ ﻛﺄﻥﹼ ﻣﻊ ﺍﻟﺮﻛﺐ ﺍﻟﺬﻳﻦ ﲢﻤﻠﻮﺍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 65
ﰒﹼ ﺍﺷﺘﺪ ﺷﻮﻗﻪ ﻭﺯﺍﺩ ﻭﻟﻌﻪ ،ﻓﺨﺮﺝ ﰲ ﺃﺛﺮﻫﺎ ﺣﺘﻰ ﻗﺪﻡ ﺍﻟﻄﹼﺎﺋﻒ ،ﻓﺎﻧﺘﺴﺐ ﺃﻧﻪ ﺃﺥ ﳍﺎ ﻭﺻﺪﻗﺖ ﻫﻲ ﻓﺄﺩﺧﻠﻪ
ﺯﻭﺟﻬﺎ ،ﻭﺫﺑﺢ ﻟﻪ ﻭﳓﺮ ،ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﲬﺮٍ .ﻓﺠﻠﺲ ﻫﻮ ﻭﺍﻟﺜﹼﻘﻔﻲ ﻳﺸﺮﺑﺎﻥ ﻭﻫﻲ ﺗﺴﻘﻴﻬﻤﺎ ﻓﻠﻤﺎ ﺃﺧﺬﺕ
ﺍﳋﻤﺮ ﰲ ﺍﻟﻌﻘﻴﻠﻲ ﺑﺎﺡ ﺑﺴﺮﻩ ،ﻓﻠﻤﺎ ﲰﻌﻪ ﺍﻟﺜﹼﻘﻔﻲ ﻫﻢ ﺑﻪ ﰒﹼ ﻏﻠﺒﻪ ﺍﻟﺴﻜﺮ ﻓﺨﺮﺝ ﺍﻟﻌﻘﻴﻠﻲ ﲢﺖ ﺍﻟﻠﻴﻞ ﻭﺗﺒﻌﻪ
ﺍﻟﺜﹼﻘﻔﻲ ﺑﺄﻛﻠﺐ ﻟﻪ ﻋﻘﺮ ﻓﺄﺩﺭﻛﻪ ﻭﻗﺪ ﺷﺎﺭﻑ ﺑﻼﺩ ﺑﲏ ﻛﻠﻴﺐ ،ﻭﻗﺪ ﻏﻠﺒﻪ ﺍﻟﻌﻄﺶ ﻓﻤﺎﺕ .ﻓﺨﻠﻰ ﺃﻛﻠﺒﻪ ﻋﻠﻰ
ﺟﻴﻔﺘﻪ ﻓﺄﻛﻠﺘﻪ .ﻓﺴﻤﻌﺖ ﺑﺬﻟﻚ ﺍﻟﻜﻼﺑﻴﻮﻥ ﻓﺮﺣﻠﻮﺍ ﰲ ﺃﺛﺮ ﺍﻟﺜﹼﻘﻔﻲ ﻓﺄﺩﺭﻛﻮﻩ ﻓﻘﺘﻠﻮﻩ ﻭﺧﻠﻮﺍ ﻋﻠﻴﻪ ﺃﻛﻠﺒﻪ ﻓﺄﻛﻠﺘﻪ.
ﻭﲰﻊ ﺍﻟﻌﻘﻴﻠﻴﻮﻥ ﲞﱪ ﺍﻟﺮﺟﻠﲔ ﻓﺮﻛﺒﻮﺍ ﺇﱃ ﺍﳌﺮﺃﺓ ﻓﻄﺮﻗﻮﻫﺎ ﰲ ﻣﱰﻟﻪ ﻓﻘﺘﻠﻮﻫﺎ ،ﻭﺭﺣﻠﻮﺍ .ﻓﻮﺛﺒﺖ ﻋﻠﻴﻬﺎ ﺃﻛﻠﺐ
ﺯﻭﺟﻬﺎ ﻓﺄﻛﻠﺘﻬﺎ .ﻓﻘﺎﻝ ﺟﺎﺭ ﺍﻟﺜﹼﻘﻔﻲ:
ﻭﻣﺎ ﺧﱪ ﻟﻴﻠﻰ ﻛﺎﻥ ﻋﻨﻬﺎ ﺑﺄﺑﻌﺪ ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺳﺎﻕ ﺍﻟﻌﻘﻴﻠﻲ ﺣﺘﻔﻪ
ﻭﺃﻣﺴﻰ ﻣﻘﻴﻤﺎﹰ ﺑﲔ ﺃﺿﻼﻉ ﺃﺯﺑﺪ ﻭﺧﱪ ﺍﻟﻔﱴ ﺍﻟﻘﻴﺴ ﻲ ﻗﺪ ﺳﻴﻖ ﳓﻮﻩ
ﻛﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ ﺃﻗﺎﻣﻮﺍ ﲨﻴﻌﺎﹰ ﺭﻫﻦ ﺃﺟﻮﺍﻑ ﺃﻛﻠﺐٍ
ﺍﻟﻐﻴﺭﺓ ﻤﻥ ﺍﻹﻴﻤﺎﻥ
ﻭﻳﺮﻭﻯ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺃﻧﻪ ﻗﺎﻝ" :ﺍﻟﻐﲑﺓ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﺃﳝﺎ ﺭﺟﻞٍ ﺃﺣﺲ ﺑﺸﻲﺀٍ ﻣﻦ
ﺍﻟﻔﺠﻮﺭ ﰲ ﺃﻫﻠﻪ ﻓﻠﻢ ﻳﻐﲑﻩ ،ﺇﻻﹼ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻪ ﻣﻠﻜﺎﹰ ﻳﻘﻮﻝ ﻟﻪ ﻏﺮ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ،ﻓﺈﻥ ﱂ ﻳﻔﻌﻞ ﻣﺴﺢ ﲜﺎﳓﻪ ﻋﻠﻰ
ﻋﻴﻨﻴﻪ ،ﻓﺈﻥ ﺭﺃﻯ ﺣﺴﻨﺎﹰ ﱂ ﻳﺪﺭﻩ ،ﻭﺇﻥ ﺭﺃﻯ ﻗﺒﻴﺤﺎﹰ ﱂ ﻳﻨﻜﺮﻩ".
ﺍﻟﺠﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺭﺠﺎﻝ ﻭﺍﻟﻐﻴﺭﺓ ﻋﻠﻰ ﺍﻟﻨﹼﺴﺎﺀ
ﻭﻋﻨﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﻪ ﻗﺎﻝ :ﻛﺘﺐ ﺍﳉﹼﻬﺎﺩ ﻋﻠﻰ ﺭﺟﺎﻝ ﺃﻣﱵ ،ﻭﺍﻟﻐﲑﺓ ﻋﻠﻰ ﻧﺴﺎﺋﻬﺎ ،ﻓﻤﻦ ﺻﱪﺕ ﻣﻨﻬﻦ
ﻭﺍﺣﺘﺴﺒﺖ ﺃﻋﻄﺎﻫﺎ ﺍﷲ ﺃﺟﺮ ﺍﻟﺸﻬﻴﺪ.
ﺭﺃﻱ ﻟﻌﻠﻲ ﻓﻲ ﺍﻟﻤﺭﺃﺓ
ﻭﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺃﻃﺎﻉ ﺍﻣﺮﺃﺗﻪ ﰲ ﺃﺭﺑﻊ ﺃﻛﺒﻪ ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻬﻪ .ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﰲ ﺃﻥ
ﺗﺬﻫﺐ ﺇﱃ ﺍﻟﻌﺮﺳﺎﺕ ﻭﺇﱃ ﺍﳌﻌﻠﹼﻤﺎﺕ ﻭﺇﱃ ﺍﳊﻤﺎﻣﺎﺕ ﻭﺇﱃ ﺍﳉﻨﺎﺋﺰ.
ﺍﻷﺤﻭﺹ ﻭﺃﻡ ﺠﻌﻔﺭ
ﻭﻗﺎﻝ ﺍﻷﺣﻮﺹ ﻳﺘﺸﺒﺐ ﺑﺄﻡ ّﺟﻌﻔﺮ ﺍﳊﻄﻤﻴﺔ:
ﺑﺄﺑﻴﺎﺗﻜﻢ ،ﻣﺎ ﺩﺭﺕ ﺣﻴﺚ ﺃﺩﻭﺭ ﺃﺩﻭﺭ ،ﻓﻠﻮﻻ ﺃﻥ ﺃ ﻡ ﺟﻌﻔﺮ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 66
ﺇﺫﺍ ﱂ ﻳﺰﺭ ﻻ ﺑﺪ ﺃﻥ ﺳﻴﺰﻭﺭ ﻭﻣﺎ ﻛﻨﺖ ﺩﻭﺍﺭﺍﹰ ﻭﻟﻜﻦ ﺫﺍ ﺍﳍﻮﻯ،
ﻭﺇﻧﻲ ﺇﱃ ﻣﻌﺮﻭﻓﻬﺎ ﻟﻔﻘﲑ ﻟﻘﺪ ﻣﻨﻌﺖ ﻣﻌﺮﻭﻓﻬﺎ ﺃ ﻡ ﺟﻌﻔﺮ،
ﻓﺎﺳﺘﻌﺪﻯ ﺃﳝﻦ ،ﺃﺧﻮﻫﺎ ،ﻋﻠﻴﻪ ﻋﺎﻣﻞ ﺍﳌﺪﻳﻨﺔ ﻭﻛﺎﻥ ﺃﳝﻦ ﺟﺴﻴﻤﺎﹰ ﺿﺨﻤﺎﹰ ﻭﻛﺎﻥ ﺍﻷﺣﻮﺹ ﳓﻴﻔﺎﹰ ،ﻓﺪﻓﻊ ﺇﱃ ﻛﻞﹼ
ﻭﺍﺣﺪٍ ﻣﻨﻬﻦ ﺳﻮﻃﺎﹰ ﻭﻗﺎﻝ ﳋﺎﻟﺪ :ﺃﺿﺮﺏ ﺍﻷﺣﻮﺹ .ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ:
ﺃﺧﻮ ﺛﻘﺔٍ ﻋﻨﺪ ﺍﳊﻔﺎﻅ ﺻﺒﻮﺭ ﻟﻘﺪ ﻣﻨﻊ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﺃ ﻡ ﺟﻌﻔﺮٍ
ﺑﺄﺻﻐﺮ ﻣﻦ ﻣﺎﺀ ﺍﻟﺼﻔﺎﻕ ﻳﻔﻮﺭ ﻋﻼﻙ ﲟﱳ ﺍﻟﺴﻮﻁ ﺣﺘﻰ ﻟﻘﻴﺘﻪ
ﻗﺎﻝ ﺍﻷﺣﻮﺹ ﺑﻌﺪ ﺫﻟﻚ:
ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻌﻔﻮ ﻟﻪ ﺫﻧﺒﻪ ﺑﻌﺪﻱ ﺇﺫﺍ ﺃﻧﺎ ﱂ ﺃﻏﻔﺮ ﻷﳝﻦ ﺫﻧﺒﻪ
ﺃﻳﺎﺩٍ ﻳﺪﺍﻧﻴﻬﺎ ﻣﺒﺎﺭﻛﺔﹰ ﻋﻨﺪﻱ ﻳﺴﻲﺀ ﻓﺄﻋﻔﻮ ﺫﻧﺒﻪ ،ﻓﺘﺮﺩﱐ
ﻤﻥ ﺍﻟﻐﻴﺭﺓ ﺇﻟﻰ ﺍﻟﺒﻭﺍﺩﻱ
ﺗﺰﻭﺝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﻨﻔﻲ ﺍﻣﺮﺃﺓﹰ ﺣﺴﻨﺎﺀ ،ﻭﻛﺎﻥ ﺭﺟﻼﹰ ﺛﻘﻴﻼﹰ ﺟﺴﻴﻤﺎﹰ ﻇﺮﻳﻔﺎﹰ ،ﻓﺄﺣﺒﻬﺎ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻭﻛﺎﻥ
ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻏﲑﺓﹰ .ﻓﺪﻋﺎﻩ ﺣﺒﻪ ﳍﺎ ،ﻭﺷﺪﺓ ﻏﲑﺎ ﻋﻠﻴﻬﺎ ،ﺃﻥ ﺧﺮﺝ ﺎ ﺇﱃ ﺑﻌﺾ ﺍﻟﺒﻮﺍﺩﻱ ﻓﺎﺑﺘﲎ ﳍﺎ ﻗﺼﺮﺍﹰ
ﻭﺳﻜﻦ ﺑﻪ ﻭﺃﻗﺎﻡ ﻣﻌﻬﺎ ﻣﺪﺓﹰ.
ﻟﻡ ﻴﻜﻥ ﺸﺄﻨﻪ ﺍﻟﻌﻔﺎﻑ ﻭﻟﻜﻥ . . .
ﻭﺧﺮﺝ ﻋﻤﺮ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻌﺒﺪﻱ ﻳﺮﻳﺪ ﺳﻔﺮﺍﹰ ﻟﻪ ،ﻓﺄﺧﺬﺗﻪ ﺍﻟﺴﻤﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﻄﹼﺮﻳﻖ ﻓﻨﻈﺮ ،ﻓﺈﺫﺍ ﻫﻮ ﺑﻘﺼﺮٍ ﻋﻈﻴﻢٍ،
ﻓﻌﺪﻝ ﺇﻟﻴﻪ ،ﻭﻗﺮﻉ ﺑﺎﺑﻪ ،ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻓﻌﺮﻓﻪ ،ﻓﺴﻠﹼﻢ ﻋﻠﻴﻪ ﻭﺃﻧﺰﻟﻪ ،ﻭﻫﻴﺄ ﻟﻪ ﻃﻌﺎﻣﺎﹰ ﰒﹼ ﺩﻋﺎ
ﺑﺸﺮﺍﺏٍ ﻣﻦ ﲬﺮٍ ﻋﺘﻴﻖٍ .ﻓﺒﻴﻨﻤﺎ ﳘﺎ ﻳﺸﺮﺑﺎﻥ ﺇﺫ ﺗﻄﻠﹼﻌﺖ ﺍﳌﺮﺃﺓ ﻓﺮﺃﺕ ﺍﺑﻦ ﺳﻌﻴﺪٍ ﻭﻛﺎﻥ ﻏﻼﻣﺎﹰ ﺷﺎﺑﺎﹰ ،ﻭﺳﻜﺮ
ﺯﻭﺟﻬﺎ ﺳﻜﺮﺍﹰ ﺷﺪﻳﺪﺍﹰ ﻓﺨﺮﺟﺖ ﺍﳌﺮﺃﺓ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺳﻌﻴﺪ ﻓﺤﺪﺛﺘﻪ ﻭﺁﻧﺴﺘﻪ ﻭﺩﻋﺘﻪ ﺇﱃ ﻧﻔﺴﻬﺎ ﻓﺄﰉ ،ﻭﻗﺎﻝ :ﻣﺎ
ﻛﻨﺖ ﺑﺎﻟﺬﻱ ﺃﻓﻌﻞ ﺑﺮﺟﻞٍ ﺃﺗﺎﱐ ﻣﱰﻟﻪ .ﻭﱂ ﻳﺰﻝ ﻳﺪﺍﻓﻌﻬﺎ ﺣﺘﻰ ﺃﻓﺎﻕ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻣﻦ ﺳﻜﺮﻩ ،ﻓﺄﻧﺸﺄ ﻋﻤﺮ
ﻳﻘﻮﻝ:
ﻗﺪ ﺩﻋﺘﲏ ﻟﻮﺻﻠﻬﺎ ﻓﺄﺑﻴﺖ ﺏ ﺑﻴﻀﺎﺀ ﺧﺼﺮﻫﺎ ﻳﺘﺜﻨﻰ
ﺭ
ﻛﻨﺖ ﻧﺪﻣﺎﻥ ﺯﻭﺟﻬﺎ ﻓﺎﺳﺘﺤﻴﺖ ﱂ ﻳﻜﻦ ﺷﺄﱐ ﺍﻟﻌﻔﺎﻑ ﻭﻟﻜﻦ
ﻓﻌﻠﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻣﺎ ﺃﺭﺍﺩ ،ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﻋﻤﺮ ﺑﻦ ﺳﻌﻴﺪ ﻋﻤﺪ ﻋﺒﺪ ﺍﷲ ﺇﱃ ﺍﳌﺮﺃﺓ ﻓﺠﻌﻞ ﰲ ﻋﻨﻘﻬﺎ ﺣﺒﻼﹰ
ﻭﻋﻠﹼﻘﻬﺎ ﺑﻪ ﺇﱃ ﺍﻟﺴﻘﻒ ،ﻓﺎﺿﻄﺮﺑﺖ ﺣﺘﻰ ﻣﺎﺗﺖ .ﻭﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻨﺴﺎﺀ ﻻ ﺣﻔﻆ ﳍﻦ ،ﻭﺁﱃ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻧﻪ ﻻ
ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓﹰ ﺃﺑﺪﺍﹰ .ﻭﺗﺮﻙ ﻗﺼﺮﻩ ﻭﻋﺎﺩ ﺇﱃ ﻣﱰﻟﻪ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 67
ﺇﺫﺍ ﻨﺎﻡ ﺍﻟﺤﺎﺭﺱ ﺃﻓﺎﻗﺕ ﺍﻟﻌﻘﺭﺏ
ﻭﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﺍﳍﺎﴰﻲ :ﻛﻨﺖ ﻣﻊ ﺍﺑﻨﺔ ﻋﻤﻲ ﻧﺎﺋﻤﺎﹰ ﻋﻠﻰ ﺳﺮﻳﺮٍ ﺇﺫ ﻇﻬﺮﺕ ﺇﱄﹼ ﺑﻌﺾ ﺟﻮﺍﺭﻱ ،ﻓﱰﻟﺖ،
ﻓﻘﻀﻴﺖ ﺣﺎﺟﱵ ،ﰒﹼ ﺍﻧﺼﺮﻓﺖ .ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﺃﺭﺍﺟﻊ ،ﺇﺫ ﻟﺪﻏﺘﲏ ﻋﻘﺮﺏ ﻓﺼﱪﺕ ﺣﺘﻰ ﻋﺪﺕ ﺇﱃ ﻣﻮﺿﻌﻲ ﻣﻦ
ﺍﻟﺴﺮﻳﺮ ،ﻓﻐﻠﺒﲏ ﺍﻟﻮﺟﻊ ،ﻓﺼﺤﺖ ،ﻓﻘﺎﻟﺖ ﱄ ﺍﺑﻨﺔ ﻋﻤﻲ :ﻣﺎ ﻟﻚ؟ ﻗﻠﺖ ﳍﺎ :ﻟﺪﻏﺘﲏ ﻋﻘﺮﺏ .ﻗﺎﻟﺖ :ﻭﻋﻠﻰ
ﺍﻟﺴﺮﻳﺮ ﻋﻘﺮﺏ؟ ﻗﻠﺖ :ﻧﺰﻟﺖ ﻷﺑﻮﻝ ﻓﺄﺻﺎﺑﺘﲏ ،ﻓﻔﻄﻨﺖ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﲨﻌﺖ ﺧﺪﻣﻬﺎ ﻭﺍﺳﺘﺤﻠﻔﺘﻬ ﻦ ﺃﻥ ﻻ
ﻳﻘﺘﻠﻦ ﻋﻘﺮﺑﺎﹰ ﰲ ﺩﺍﺭﻫﺎ ﺇﱃ ﺳﻨﺔٍ .ﰒﹼ ﻗﺎﻟﺖ:
ﻓﺈﻥﹼ ﻋﻘﺎﺭﺑﻨﺎ ﺗﻐﻀﺐ ﺇﺫﺍ ﻋﺼﻲ ﺍﷲ ﰲ ﺩﺍﺭﻧﺎ
ﺃﻗﺎﻡ ﺍﳊﺪﻭﺩ ﺎ ﺍﻟﻌﻘﺮﺏ ﻭﺩﺍﺭٍ ﺇﺫﺍ ﻧﺎﻡ ﺣﺮﺍﺳﻬﺎ
ﺍﻟﺫﹼﺌﺎﺏ ﺘﻌﺩﻭ ﻋﻠﻰ ﻤﻥ ﻻ ﻜﻼﺏ ﻟﻪ
ﻗﺎﻟﻮﺍ ﻭﺑﻴﻨﺎ ﺍﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﰲ ﺍﻟﻄﹼﻮﺍﻑ ،ﺇﺫ ﺭﺃﻯ ﺟﺎﺭﻳﺔﹰ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ،ﻓﺄﻋﺠﺒﺘﻪ ،ﻓﺪﻧﺎ ﻣﻨﻬﺎ ،ﻓﻜﻠﹼﻤﻬﺎ ،ﻓﻠﻢ
ﺗﻠﺘﻔﺖ ﺇﻟﻴﻪ .ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﹼﺎﻧﻴﺔ ﻋﺎﻭﺩﻫﺎ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺇﻟﻴﻚ ﻋﻨﻲ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ ﻓﺈﻧﻚ ﰲ ﻣﻮﺿﻊٍ ﻋﻈﻴﻢ
ﺍﳊﺮﻣﺔ! ﻭﺃﱀﹼ ﻋﻠﻴﻬﺎ ﻭﺷﻐﻠﻬﺎ ﻋﻦ ﺍﻟﻄﹼﻮﺍﻑ ،ﻓﺄﺗﺖ ﺯﻭﺟﻬﺎ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺗﻌﺎﻝ ﻣﻌﻲ ﻓﺄﺭﱐ ﺍﳌﻨﺎﺳﻚ .ﻓﺄﻗﺒﻠﺖ
ﻭﻫﻮ ﻣﻌﻬﺎ ﻭﻋﻤﺮ ﺟﺎﻟﺲ ﻋﻠﻰ ﻃﺮﻳﻘﻬﺎ ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﺮﺟﻞ ﻣﻌﻬﺎ ﻋﺪﻝ ﻋﻨﻬﺎ ﻓﻘﺎﻟﺖ:
ﻭﺗﺘﻘﻲ ﻣﺮﺑﺾ ﺍﳌﺴﺘﺄﺳﺪ ﺍﳊﺎﻣﻲ ﺗﻌﺪﻭ ﺍﻟﺬﺋﺎﺏ ﻋﻠﻰ ﻣﻦ ﻻ ﻛﻼﺏ ﻟﻪ
ﻓﺤﺪﺙ ﺍﳌﻨﺼﻮﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ :ﻭﺩﺩﺕ ﺃﻧﻪ ﱂ ﺗﺒﻖ ﻓﺘﺎﺓﹲ ﻣﻦ ﻗﺮﻳﺶ ﰲ ﺧﺪﺭﻫﺎ ﺇﻻﹼ ﲰﻌﺖ ﺍﳊﺪﻳﺚ.
ﻻ ﻴﺭﺍﻋﻲ ﻻﺒﻥ ﻋﻤﻪ ﻤﺤﺭﻤﺎﹰ
ﻭﻛﺎﻥ ﻋﻤﺎﺭﺓ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺳﻴﻒ ﺍﷲ ﻣﻦ ﻓﺘﻴﺎﻥ ﻗﺮﻳﺶٍ ﲨﺎﻻﹰ ﻭﺷﻌﺮﺍﹰ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ
ﻗﺮﻳﺶ ﺇﱃ ﺃﰊ ﻃﺎﻟﺐ ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﻋﻤﺎﺭﺓ ،ﻗﺪ ﻋﺮﻓﺖ ﺣﺎﻟﻪ ،ﻓﺨﺬﻩ ﺑﺪﻝ ﺍﺑﻦ ﺃﺧﻴﻚ ﳏﻤﺪﺍﹰ ﻧﻘﻠﺘﻪ .ﻓﻘﺎﻝ ﳍﻢ ﺃﺑﻮ
ﻃﺎﻟﺐ :ﻣﺎ ﺃﻧﺼﻔﺘﻤﻮﱐ ﺗﻌﻄﻮﱐ ﺍﺑﻦ ﺃﺧﻴﻜﻢ ﺃﺣﻔﻈﻪ ﻭﺃﻋﻄﻴﻜﻢ ﺍﺑﻦ ﺃﺧﻲ ﺗﻘﺘﻠﻮﻩ؟ ﻭﺑﻌﺜﺖ ﻗﺮﻳﺶ ﻋﻤﺎﺭﺓ ﺑﻦ
ﺍﻟﻮﻟﻴﺪ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺇﱃ ﺍﻟﻨﺠﺎﺷﻲ ﰲ ﺃﻣﺮ ﻣﻦ ﻗﺪﻡ ﺇﻟﻴﻪ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻣﻊ
ﻋﻤﺮﻭ ﺍﻣﺮﺃﺗﻪ ﺃﻡ ﻋﺒﺪ ﺍﷲ ﻓﻘﺎﻝ ﳍﺎ ﻋﻤﺎﺭﺓ :ﻗﺒﻠﻴﲏ .ﻓﻘﺎﻝ ﳍﺎ ﻋﻤﺮﻭ :ﻗﺒﻠﻲ ﺍﺑﻦ ﻋﻤﻚ .ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﰲ ﺫﻟﻚ:
ﳌﺜﻠﻚ ﺃﻥ ﻳﺪﻋﻰ ﺍﺑﻦ ﻋﻢ ﻟﻪ ﺍﺑﻦ ﻣﺎ ﻟﻴﻌﻠﻢ ﻋﻤﺎﺭ ﺃﻥﹼ ﻣﻦ ﺷ ﺮ ﺷﻴﻤ ﺔٍ
ﻭﻟﺴﺖ ﺗﺮﺍﻋﻲ ﻻﺑﻦ ﻋﻤﻚ ﳏﺮﻣ ﺎﹰ ﺃﺇﻥ ﻛﻨﺖ ﺫﺍ ﺑﺮﺩﻳﻦ ﺃﺣﻮﻯ ﻣﺮﺟ ﻼﹰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 68
ﻭﱂ ﻳﻨﻪ ﻗﻠﺒﺎﹰ ﻋﺎﺭﻳﺎﹰ ﺣﻴﺚ ﳝﻤﺎ ﺇﺫﺍ ﺍﳌﺮﺀ ﱂ ﻳﺘﺮﻙ ﻃﻌﺎﻣﺎﹰ ﳛﺒﻪ
ﺇﺫﺍ ﺫﻛﺮﺕ ﺃﻣﺜﺎﳍﺎ ﲤﻸ ﺍﻟﻔﻤﺎ ﻗﻀﻰ ﻭﻃﺮﺍﹰ ﻣﻨﻪ ﻭﻏﺎﺩﺭ ﺳﺒ ﺔﹰ
ﻭﻗﻌﺪ ﻋﻤﺮﻭ ﻋﻠﻰ ﻣﻨﺠﺎﻑ ﺍﻟﺴﻔﻴﻨﺔ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺔ ،ﻓﺪﻓﻌﻪ ﻋﻤﺎﺭﺓ ،ﻓﺄﻟﻘﺎﻩ ﰲ ﺍﻟﺒﺤﺮ ،ﻓﻤﺎ ﲣﻠﹼﺺ ﺣﺘﻰ ﻛﺎﺩ
ﳝﻮﺕ .ﻓﻠﻤﺎ ﺻﺎﺭ ﺇﱃ ﺍﻟﻨﺠﺎﺷﻲ ﺃﻇﻬﺮ ﻟﻪ ﻋﻤﺮﻭ ﺃﻧﻪ ﱂ ﳛﻔﻞ ﲟﺎ ﺃﺻﺎﺑﻪ ﻣﻨﻪ ،ﻓﺠﺎﺩﻩ ﻋﻤﺎﺭﺓ ﻳﻮﻣﺎﹰ ﻓﺤﺪﺛﻪ ﺃﻥﹼ
ﺯﻭﺟﺔ ﺍﳌﻠﻚ ﺍﻟﻨﺠﺎﺷﻲ ﻋﻠﹼﻘﺘﻪ ﻭﺃﺩﺧﻠﺘﻪ ﺇﱃ ﻧﻔﺴﻬﺎ ،ﻓﻠﻤﺎ ﺗﺒﻴﻦ ﻟﻌﻤﺮﻭ ﺣﺎﻝ ﻋﻤﺎﺭﺓ ﻭﺷﻰ ﺑﻪ ﻋﻨﺪ ﺍﳌﻠﻚ ﻭﺍﺧﱪﻩ
ﺧﱪﻩ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺠﺎﺷﻲ :ﺃﺋﺘﲏ ﺑﻌﻼﻣﺔٍ ﺃﺳﺘﺪﻝﹼ ﺎ ﻋﻠﻰ ﻣﺎ ﻗﻠﺖ؟ ﻓﻌﺎﺩ ﻋﻤﺎﺭﺓ ،ﻓﺄﺧﱪﻩ ﻋﻤﺮﻭ ﺑﺄﻣﺮﻩ ﻭﺃﻣﺮ
ﺯﻭﺟﺔ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮﻭ :ﻻ ﺃﻗﺒﻞ ﻫﺬﺍ ﻣﻨﻚ ﺇﻻﹼ ﺃﻥ ﺗﻌﻄﻴﻚ ﻣﻦ ﺩﻫﻦ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻻ ﻳﺪﻫﻦ ﺑﻪ ﻏﲑﻩ.
ﻓﻜﻠﹼﻤﻬﺎ ﻋﻤﺎﺭﺓ ﰲ ﺍﻟﺪﻫﻦ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺃﺧﺎﻑ ﻣﻦ ﺍﳌﻠﻚ .ﻓﺄﰉ ﺃﻥ ﻳﺮﺿﻰ ﻣﻨﻬﺎ ﺇﻻﹼ ﺃﻥ ﺗﻌﻄﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﻫﻦ،
ﻓﺄﻋﻄﺘﻪ ﻣﻨﻪ ،ﻓﺄﻋﻄﺎﻩ ﺇﱃ ﻋﻤﺮﻭ ،ﻓﺠﺎﺀ ﺇﱃ ﺍﳌﻠﻚ ،ﻓﺄﻣﺮ ﺍﻟﺴﻮﺍﺣﺮ ﻓﻨﻔﺨﻦ ﰲ ﺇﺣﻠﻴﻠﻪ ،ﻓﺬﻫﺐ ﻣﻊ ﺍﻟﻮﺣﺶ ،ﻓﻠﻢ
ﻳﺰﻝ ﻣﺘﻮﺣﺸﺎﹰ ﺣﺘﻰ ﺧﺮﺝ ﺇﻟﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﰲ ﲨﺎﻋﺔٍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﺠﻌﻞ ﻟﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺷﺮﻛﺎﹰ،
ﻓﺄﺧﺬﻩ ،ﻓﺠﻌﻞ ﻳﺼﻴﺢ ﺑﻪ :ﺃﺭﺳﻠﲏ ﻓﺈﻧﻲ ﺃﻣﻮﺕ ﺇﻥ ﺃﻣﺴﻜﺘﲏ .ﻓﺄﻣﺴﻜﻪ ،ﻓﻤﺎﺕ ﰲ ﻳﺪﻩ.
ﻋﺎﺌﺸﺔ ﺘﻐﺎﺭ ﻋﻠﻰ ﺨﺩﻴﺠﺔ
ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻣﺎ ﻏﺮﺕ ﻋﻠﻰ ﺍﻣﺮﺃﺓٍ ﻟﺮﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ،
ﻣﺎ ﻏﺮﺕ ﻋﻠﻰ ﺧﺪﳚﺔ .ﻭﻟﻘﺪ ﻫﻠﻜﺖ ﻗﺒﻞ ﺃﻥ ﻳﺘﺰ ﻭﺟﲏ ﺑﺜﻼﺙ ﺳﻨﲔٍ ،ﳌﺎ ﺃﲰﻊ ﻣﻦ ﻛﺜﺮﺓ ﺫﻛﺮﻩ ﺇﻳﺎﻫﺎ .ﻭﻛﺎﻥ
ﻳﺬﺑﺢ ﺍﻟﺸﺎﺓ ﻓﻴﻔﺮﻗﻬﺎ ﻋﻠﻰ ﺻﺪﺍﺋﻖ ﺧﺪﳚﺔ .ﻗﺎﻝ ﻭﺩﺧﻞ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻋﻠﻰ ﺧ ﺪﳚﺔ ﻭﻫﻲ
ﰲ ﻣﺮﺿﻬﺎ ﺍﻟﺬﻱ ﺗﻮﻓﹼﻴﺖ ﻓﻴﻪ ﻓﻘﺎﻝ ﳍﺎ " :ﺑﺎﻟﻜﺮﻩ ﻣﻨﻲ ﻳﺎ ﺧﺪﳚﺔ ﻣﺎ ﺃﺭﻯ ﻣﻨﻚ ،ﻭﻗﺪ ﳚﻌﻞ ﺍﷲ ﰲ ﺍﻟﻜﺮﻩ ﺧﲑﺍﹰ
ﻛﺜﲑﺍﹰ .ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﹼ ﺍﷲ ﺯﻭﺟﲏ ﻣﻌﻚ ﰲ ﺍﳉﻨﺔ ﻣﺮﱘ ﺍﺑﻨﺔ ﻋﻤﺮﺍﻥ ،ﻭﻛﻠﺜﻢ ﺃﺧﺖ ﻣﻮﺳﻰ ،ﻭﺁﺳﻴﺔ ﺍﻣﺮﺃﺓ
ﻓﺮﻋﻮﻥ؟ " ﻗﺎﻟﺖ :ﻭﻗﺪ ﻓﻌﻞ ﺍﷲ ﺫﻟﻚ ﺑﺮﺳﻮﻟﻪ؟ ﻗﺎﻝ " :ﻧﻌﻢ" .ﻗﺎﻟﺖ :ﻓﺒﺎﻟﺮﻓﺎﺀ ﻭﺍﻟﺒﻨﲔ.
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻭﻓﺎﺀ ﺍﻟﻨﹼﺴﺎﺀ
ﺘﻌﺎﻫﺩﺍ ﺃﻻ ﻴﺘﺯﻭﺠﺎ
ﺣﻜﻰ ﺍﻷﺻﻤﻌﻲ ،ﻋﻦ ﺭﺟﻞٍ ﻣﻦ ﺑﲏ ﺿﺒﺔ ﻗﺎﻝ :ﺿﻠﹼﺖ ﱄ ﺇﺑﻞﹲ ﻓﺨﺮﺟﺖ ﰲ ﻃﻠﺒﻬﺎ ﺣﺘﻰ ﺃﺗﻴﺖ ﺑﻼﺩ ﺑﲏ ﺳﻠﻴﻢ،
ﻓﻠﻤﺎ ﻛﻨﺖ ﰲ ﺑﻌﺾ ﲣﻮﻣﻬﺎ ،ﺇﺫﺍ ﺟﺎﺭﻳﺔﹲ ﻏﺸﻰ ﺑﺼﺮﻱ ﺇﺷﺮﺍﻕ ﻭﺟﻬﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻣﺎ ﺑﻐﻴﺘﻚ ﻓﺈﻧﻲ ﺃﺭﺍﻙ
ﻣﻬﻤﻮﻣﺎﹰ؟ ﻗﻠﺖ :ﺇﺑﻞﹲ ﺿﻠﹼﺖ ﱄ ،ﻓﺄﻧﺎ ﰲ ﻃﻠﺒﻬﺎ .ﻗﺎﻟﺖ :ﻓﺘﺤﺐ ﺃﻥ ﺃﺭﺷﺪﻙ ﺇﱃ ﻣﻦ ﻫﻲ ﻋﻨﺪﻩ؟ ﻗﻠﺖ :ﻧﻌﻢ.
ﻗﺎﻟﺖ :ﺍﻟﺬﻱ ﺃﻋﻄﺎﻛﻬﻦ ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺬﻫﻦ ﻓﺈﻥ ﺷﺎﺀ ﺭﺩﻫﻦ ،ﻓﺎﺳﺄﻟﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻴﻘﲔ ﻻ ﻣﻦ ﻃﺮﻳﻖ ﺍﻹﺧﺘﻴﺎﺭ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 69
ﻓﺄﻋﺠﺒﲏ ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﲨﺎﳍﺎ ﻭﺣﺴﻦ ﻣﻨﻄﻘﻬﺎ ،ﻓﻘﻠﺖ ﳍﺎ :ﻫﻞ ﻟﻚ ﻣﻦ ﺑﻌﻞٍ؟ ﻗﺎﻟﺖ :ﻛﺎﻥ ﻭﺍﷲ ﻓﺪﻋﻲ ﻓﺄﺟﺎﺏ
ﺇﱃ ﻣﺎ ﻣﻨﻪ ﺧﻠﻖ ،ﻭﻧﻌﻢ ﺍﻟﺒﻌﻞ ﻛﺎﻥ .ﻗﻠﺖ ﳍﺎ :ﻓﻬﻞ ﻟﻚ ﰲ ﺑﻌﻞٍ ﻻ ﺗﺬﻡ ﺧﻼﺋﻘﻪ ،ﻭﻻ ﲣﺸﻰ ﺑﻮﺍﺋﻘﻪ؟ ﻓﺄﻃﺮﻗﺖ
ﺳﺎﻋﺔﹰ ﰒﹼ ﺭﻓﻌﺖ ﺭﺃﺳﻬﺎ ﻭﻋﻴﻨﺎﻫﺎ ﺗﺬﺭﻓﺎﻥ ﺩﻣﻮﻋﺎﹰ ﻓﺄﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﻣﺎﺀ ﺍﳉﺪﺍﻭﻝ ﰲ ﺭﻭﺿﺎﺕ ﺟﻨﺎﺕ ﻛﻨﺎ ﻛﻐﺼﻨﲔ ﻣﻦ ﺑﺎﻥٍ ﻏﺬﺍﺅﳘﺎ
ﺩﻫﺮ ﻳﻜﺮ ﺑﻔﺮﺣﺎﺕٍ ﻭﺗﺮﺣﺎﺕ ﺚ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺟﻨﺐ ﺻﺎﺣﺒﻪ
ﻓﺎﺟﺘ ﹼ
ﺃﻥ ﻻ ﻳﻀﺎﺟﻊ ﺃﻧﺜﻰ ﺑﻌﺪ ﻣﻮﺗﺎﺕ ﻭﻛﺎﻥ ﻋﺎﻫﺪﱐ ﺇﻥ ﺧﺎﻧﲏ ﺯﻣﻦ
ﺭﻳﺐ ﺍﳌﻨﻮﻥ ﻗﺮﻳﺒﺎﹰ ﻣﺬ ﺳﻨﻴﻨﺎﺕ ﻭﻛﻨﺖ ﻋﺎﻫﺪﺗﻪ ﺃﻳﻀﺎﹰ ،ﻓﻌﺎﺟﻠﻪ
ﻋﻦ ﺍﻟﻮﻓﺎﺀ ﻟﻪ ﺧﻠﺐ ﺍﻟﺘﺤﻴﺎﺕ ﻓﺎﺻﺮﻑ ﻋﺘﺎﺑﻚ ﻋﻤﻦ ﻟﻴﺲ ﻳﺼﺮﻓﻪ
ﻗﺎﻝ :ﻓﺎﻧﺼﺮﻓﺖ ﻭﺗﺮﻛﺘﻬﺎ.
ﻋﻠﻰ ﺍﻟﻌﻬﺩ ﺒﺎﻗﻴﺔﹲ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻗﺎﻝ ﱄ ﺍﻟﺮﺷﻴﺪ :ﺍﻣﺾ ﺇﱃ ﺑﺎﺩﻳﺔ ﺍﻟﺒﺼﺮﺓ ﻓﺨﺬ ﻣﻦ ﲢﻒ ﻛﻼﻣﻬﻢ ﻭﻃﺮﻑ ﺣﺪﻳﺜﻬﻢ.
ﻓﺎﳓﺪﺭﺕ ،ﻓﱰﻟﺖ ﻋﻠﻰ ﺻﺪﻳﻖٍ ﱄ ﺑﺎﻟﺒﺼﺮﺓ ،ﰒﹼ ﺑﻜﹼﺮﺕ ﺃﻧﺎ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻘﺎﺑﺮ ،ﻓﻠﻤﺎ ﺻﺮﺕ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﲜﺎﺭﻳﺔٍ
ﻧﺎﺩﻯ ﺇﻟﻴﻨﺎ ﺭﻳﺢ ﻋﻄﺮﻫﺎ ﻗﺒﻞ ﺍﻟﺪﻧﻮ ﻣﻨﻬﺎ ،ﻋﻠﻴﻬﺎ ﺛﻴﺎﺏ ﻣﺼﺒﻐﺎﺕ ﻭﺣﻠﻰ ،ﻭﻫﻲ ﺗﺒﻜﻲ ﺃﺣﺮ ﺑﻜﺎﺀ .ﻓﻘﻠﺖ :ﻳﺎ
ﺟﺎﺭﻳﺔ ﻣﺎ ﺷﺄﻧﻚ؟ ﻓﺄﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﺭﻫﻴﻨﺔ ﻫﺬﺍ ﺍﻟﻘﱪ ﻳﺎ ﻓﺘﻴﺎﻥ. ﻓﺈﻥ ﺗﺴﺄﻻﱐ ﻓﻴﻢ ﺣﺰﱐ؟ ﻓﺈﻧﲏ
ﳐﺎﻓﺔ ﻳﻮﻡٍ ﺃﻥ ﻳﺴﺆﻙ ﻣﻜﺎﱐ ﺃﻫﺎﺑﻚ ﺇﺟﻼﻻﹰ ،ﻭﺇﻥ ﻛﻨﺖ ﰲ ﺍﻟﺜﹼﺮﻯ،
ﻛﻤﺎ ﻛﻨﺖ ﺃﺳﺘﺤﻴﻴﻚ ﺣﲔ ﺗﺮﺍﱐ. ﻭﺇﻧﻲ ﻷﺳﺘﺤﻴﻴﻚ ،ﻭﺍﻟﺘﺮﺏ ﺑﻴﻨﻨﺎ،
ﻓﻘﻠﻨﺎ ﳍﺎﻙ ﻣﺎ ﺭﺃﻳﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﺯﻳﻚ ﻭﺣﺰﻧﻚ ﻓﺄﺧﱪﻱ ﺑﺸﺄﻧﻚ؟ ﻓﺄﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﺣﻴﺎﹰ ،ﻭﻳﻜﺜﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻮﺍﺳﺎﰐ، ﻳﺎ ﺻﺤﺐ ﺍﻟﻘﱪ ،ﻳﺎ ﻣﻦ ﻛﺎﻥ ﻳﺆﻧﺴﲏ
ﻛﺄﻧﲏ ﻟﺴﺖ ﻣﻦ ﺃﻫﻞ ﺍﳌﺼﻴﺒﺎﺕ؛ ﺃﺯﻭﺭ ﻗﱪﻙ ﰲ ﺣﻠ ﻲ ﻭﰲ ﺣﻠﻞٍ،
ﻣﺸﻬﻮﺭﺓ ﺍﻟﺰﻱ ﺗﺒﻜﻲ ﺑﲔ ﺃﻣﻮﺍﰐ. ﻓﻤﻦ ﺭﺁﱐ ،ﺭﺃﻯ ﻋﱪﻯ ﻣﻔﺠﻌﺔﹰ
ﻓﻘﻠﻨﺎ ﳍﺎ ﻭﻣﺎ ﺍﻟﺮﺟﻞ ﻣﻨﻚ :ﻗﺎﻟﺖ :ﺑﻌﻠﻲ ،ﻭﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﺮﺍﱐ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻱ ،ﻓﺂﻟﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﺃﻥ ﻻ
ﺃﻏﺸﻰ ﻗﱪﻩ ﺇﻻﹼّ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻱ ﻷﻧﻪ ﻛﺎﻥ ﳛﺒﻪ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ ،ﻭﺃﻧﻜﺮﲤﺎﻩ ﺃﻧﺘﻤﺎ ﻋﻠﻲ.
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻓﺴﺄﻟﺘﻬﺎ ﻋﻦ ﺧﱪﻫﺎ ﻭﻣﱰﳍﺎ .ﻭﺃﺗﻴﺖ ﺍﻟﺮﺷﻴﺪ ﻓﺤﺪﺛﺘﻪ ﲟﺎ ﲰﻌﺖ ﻭﺭﺃﻳﺖ ،ﺣﺘﻰ ﺣﺪﺛﺘﻪ ﺣﺪﻳﺚ
ﺍﳉﹼﺎﺭﻳﺔ .ﻓﻘﺎﻝ :ﻻ ﺑﺪ ﺃﻥ ﺗﺮﺟﻊ ﺣﺘﻰ ﲣﻄﺒﻬﺎ ﺇﱄﹼ ﻣﻦ ﻭﻟﻴﻬﺎ ،ﻭﲢﻤﻠﻬﺎ ﺇﱄﹼ ،ﻭﻻ ﻳﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﺑﺪ .ﻭﻭﺟﻪ
ﻣﻌﻲ ﺧﺎﺩﻣﺎﹰ ﻭﻣﺎﻻﹰ ﻛﺜﲑﺍﹰ .ﻓﺮﺟﻌﺖ ﺇﱃ ﻗﻮﻣﻬﺎ ﻓﺄﺧﱪﻢ ﺍﳋﱪ ،ﻓﺄﺟﺎﺑﻮﺍ ﻭﺯﻭﺟﻮﻫﺎ ﻣﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﲪﻠﻮﻫﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 70
ﻣﻌﻨﺎ ﻭﻫﻲ ﻻ ﺗﻌﻠﻢ .ﻓﻠﻤﺎ ﺻﺮﻧﺎ ﺇﱃ ﺍﳌﺪﺍﺋﻦ ﳕﺎ ﺇﻟﻴﻬﺎ ﺍﳋﱪ ،ﻓﺸﻬﻘﺖ ﺷﻬﻘﺔﹰ ﻓﻤﺎﺗﺖ ،ﻓﺪﻓﻨﺎﻫﺎ ﻫﻨﺎﻟﻚ .ﻭﺳﺮﺕ
ﺇﱃ ﺍﻟﺮﺷﻴﺪ ﻓﺄﺧﱪﺗﻪ ﺍﳋﱪ ،ﻓﻤﺎ ﺫﻛﺮﻫﺎ ﻭﻗﺘﺎﹰ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺇﻻﹼّ ﺑﻜﻰ ﺃﺳﻔﺎﹰ ﻋﻠﻴﻬﺎ.
ﻜﺎﻥ ﻴﺤﺴﺒﻬﺎ ﺭﺍﻋﻴﺔﹰ ﻟﻠﻌﻬﺩ
ﺗﻮﻓﹼﻲ ﺭﺟﻞﹲ ﻭﺑﻘﻴﺖ ﺍﻣﺮﺃﺗﻪ ﺷﺎﺑﺔﹰ ﲨﻴﻠﺔﹰ ،ﻓﻤﺎ ﺯﺍﻝ ﺎ ﺍﻟﻨﺴﺎﺀ ﺣﺘﻰ ﺗﺰ ﻭﺟﺖ .ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻟﻴﻠﺔ ﺯﻓﺎﻓﻬﺎ ﺭﺃﺕ ﰲ
ﺍﳌﻨﺎﻡ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ ﺁﺧﺬﺍﹰ ﺑﻌﺎﺭﺿﱵ ﺍﻟﺒﺎﺏ ﻭﻗﺪ ﻓﺘﺢ ﻳﺪﻳﻪ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﺇﻻﹼّ ﺍﻟﺮﺑﺎﺏ ﻓﺈﻧﻲ ﻻ ﺃﺣﻴﻴﻬﺎ ﺣﻴﻴﺖ ﺳﺎﻛﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻛﻠﹼﻬﻢ
ﺑﲔ ﺍﻟﻘﺒﻮﺭ ﻭﺇﻧﻲ ﻻ ﺃﻻﻗﻴﻬﺎ ﺃﻣﺴﺖ ﻋﺮﻭﺳﺎﹰ ﻭﺃﻣﺴﻰ ﻣﺴﻜﲏ ﺟﺪ ﺙﹲ
ﺃﻥﹼ ﺍﻟﻘﺒﻮﺭ ﺗﻮﺍﺭﻱ ﻣﻦ ﺛﻮﻯ ﻓﻴﻬﺎ ﻭﺍﺳﺘﺒﺪﻟﺖ ﺑﺪﻻﹰ ﻏﲑﻱ ،ﻓﻘﺪ ﻋﻠﻤﺖ
ﺣﺘﻰ ﲤﻮﺕ ﻭﻣﺎ ﺟﻔﹼﺖ ﻣﺂﻗﻴﻬﺎ ﻗﺪ ﻛﻨﺖ ﺃﺣﺴﺒﻬﺎ ﻟﻠﻌﻬﺪ ﺭﺍﻋﻴ ﺔﹰ
ﻓﻔﺰﻋﺖ ﻣﻦ ﻧﻮﻣﻬﺎ ﻓﺰﻋﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻭﺃﺻﺒﺤﺖ ﻓﺎﺭﻛﺎﹰ ﻭﺁﻟﺖ ﺃﻥ ﻻ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺭﺟﻞﹲ ﺑﻌﺪﻩ ﺃﺑﺪﺍﹰ.
ﺃﺫﺍﺕ ﻋﺭﻭﺱٍ ﺘﺭﻯ؟!
ﻭﳌﹼﺎ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻗﻔﺖ ﻳﻮﻣﺎﹰ ﻋﻠﻰ ﻗﱪﻩ ﻧﺎﺋﻠﺔ ﺑﻨﺖ ﺍﻟﻔﺮﺍﻓﺼﺔ ﺍﻟﻜﻠﱯ ،ﻓﺘﺮﺣﻤﺖ ﻋﻠﻴﻪ ﰒﹼ
ﺍﻧﺼﺮﻓﺖ ﺇﱃ ﻣﱰﳍﺎ ،ﰒﹼ ﻗﺎﻟﺖ :ﺇﻧﻲ ﺭﺃﻳﺖ ﺍﳊﺰﻥ ﻳﺒﻠﻰ ﻛﻤﺎ ﻳﺒﻠﻰ ﺍﻟﺜﹼﻮﺏ ،ﻭﻗﺪ ﺧﻔﺖ ﺃﻥ ﻳﺒﻠﻰ ﺣﺰﻥ ﻋﺜﻤﺎﻥ ﰲ
ﻗﻠﱯ .ﻓﺪﻋﺖ ﺑﻔﻬﺮٍ ﻓﻬﺘﻔﺖ ﻓﺎﻫﺎ ،ﻭﻗﺎﻟﺖ :ﻭﺍﷲ ﻻ ﻳﻘﻌﺪ ﺭﺟﻞﹲ ﻣﻨﻲ ﻣﻘﻌﺪ ﻋﺜﻤﺎﻥ ﺃﺑﺪﺍﹰ .ﻭﺧﻄﻬﺎ ﻣﻌﺎﻭﻳﺔ ﻓﺒﻌﺜﺖ
ﺇﻟﻴﻪ ﺃﺳﻨﺎﺎ ،ﻭﻗﺎﻟﺖ :ﺃﺫﺍﺕ ﻋﺮﻭﺱٍ ﺗﺮﻯ؟ ﻭﻗﺎﻟﻮﺍ :ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻨﺴﺎﺀ ﺃﺣﺴﻦ ﻣﻨﻬﺎ ﻣﻀﺤﻜﺎﹰ.
ﻻ ﺘﻨﻜﺤﻲ ﺃﻏﻡ ﺍﻟﻘﻔﺎ
ﻛﺎﻥ ﻫﺪﺑﺔ ﺑﻦ ﺧﺸﺮﻡ ﺍﻟﻌﺬﺭﻱ ﻗﺘﻞ ﺍﺑﻦ ﻋﻤﺮٍ ﻳﻘﺎﻝ ﻟﻪ ﺯﻳﺎﺩ ﺑﻦ ﺯﻳﺪ ﻓﻄﻠﺒﻪ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﻫﻮ ﻳﻠﻲ ﺍﳌﺪﻳﻨﺔ
ﳌﻌﺎﻭﻳﺔ ﻓﺤﺒﺴﻪ ،ﻓﻘﺎﻝ ﰲ ﺍﻟﺴﺠﻦ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ:
ﻳﻜﻮﻥ ﻭﺭﺍﺀﻩ ﻓﺮﺝ ﻗﺮﻳﺐ ﻋﺴﻰ ﺍﻟﻜﺮﺏ ﺍﻟﺬﻱ ﺃﻣﺴﻴﺖ ﻓﻴﻪ
ﻭﰲ ﺳﺠﻨﻪ ﻳﻘﻮﻝ ﺃﻳﻀﺎﹰ:
ﺫﻛﺮﺗﻚ ﻭﺍﻷﻃﺮﺍﻑ ﰲ ﺣﻠﻖ ﲰﺮ ﻭﳌﹼﺎ ﺩﺧﻠﺖ ﺍﻟﺴﺠﻦ ﻳﺎ ﺃ ﻡ ﻣﺎﻟﻚ
ﺑﺬﻛﺮﻙ ﺇﻻﹼّ ﻣﻦ ﻳﺬﻛﹼﺮ ﺑﺎﻷﻣﺮ ﻭﻋﻨﺪ ﺳﻌﻴﺪ ﻏﲑ ﺃﻧﻲ ﱂ ﺃﺑﺢ
ﻭﺳﺌﻞ ﻋﻦ ﻫﺬﺍ ،ﻓﻘﺎﻝ :ﳌﹼﺎ ﺭﺃﻳﺖ ﺛﻐﺮ ﺳﻌﻴﺪٍ ﺷﺒﻬﺖ ﺑﻪ ﺛﻐﺮﻫﺎ ،ﻭﻛﺎﻥ ﺳﻌﻴﺪ ﺣﺴﻦ ﺍﻟﺜﹼﻐﺮ .ﻓﺤﺒﺲ ﻫﺪﺑﺔ ﺳﺒﻊ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 71
ﺳﻨﲔٍ ﻳﻨﺘﻈﺮ ﺑﻪ ﺍﺣﺘﻼﻡ ﺍﳌﺴﺘﻮﺭﺩ ﺑﻦ ﺯﻳﺎﺩﺓ ،ﻓﻠﻤﺎ ﺍﺣﺘﻠﻢ ،ﺃﺧﺮﺝ ﺻﺒﺢ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺇﱃ ﻋﺎﻣﻞ ﺍﳌﺪﻳﻨﺔ ﻓﺮﻏﹼﺒﻪ ﰲ
ﺍﻟﻌﻔﻮ ،ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﻋﺸﺮ ﺩﻳﺎﺕٍ ،ﻓﺄﰉ ﺇﻻﹼّ ﺍﻟﻘﻮﺩ .ﻭﻛﺎﻥ ﳑﻦ ﻋﺮﺽ ﺍﻟﺪﻳﺎﺕ ﻋﻠﻴﻪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ،ﻋﻠﻴﻬﻤﺎ
ﺍﻟﺴﻼﻡ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ .ﻓﻠﻤﺎ ﺃﰉ ،ﺑﻌﺚ ﻫﺆﻻﺀ ﻭﻏﲑﻫﻢ ﻣﻦ
ﺇﺧﻮﺍﻧﻪ ﺑﺎﳊﻨﻮﻁ ﻭﺍﻷﻛﻔﺎﻥ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺭﺳﻮﳍﻢ ﺍﻟﺴﺠﻦ ﻓﻮﺟﺪﻭﻩ ﻳﻠﻌﺐ ﺑﺎﻟﻨﺮﺩ .ﻓﺠﻠﺴﻮﺍ ﻭﱂ ﻳﻘﻮﻟﻮﺍ ﻟﻪ ﺷﻴﺌﺎﹰ،
ﻓﻠﻤﺎ ﳊﻈﻬﻢ ﺇﺫﺍ ﺑﻄﺮﻑ ﺑﺮﺩٍ ﺧﺮﺝ ﻣﻦ ﺑﻌﺾ ﺍﻷﻛﻔﺎﻥ ﻓﺄﻣﺴﻚ ،ﰒﹼ ﻗﺎﻝ :ﻛﺄﻧﻪ ﻗﺪ ﻓﺮﻍ ﻣﻦ ﺃﻣﺮﻧﺎ؟ ﻓﻘﺎﻟﻮﺍ:
ﺃﺟﻞ .ﻓﻘﺎﻡ ﻓﺎﻏﺘﺴﻞ ﰒﹼ ﺭﺟﻊ ﺇﻟﻴﻬﻢ ﻓﺄﺧﺬ ﻣﻦ ﻛﻞﹼ ﻭﺍﺣﺪٍ ﺛﻮﺑﺎﹰ ﻭﺭﺩ ﻣﺎ ﺑﻘﻲ .ﻭﺃﺧﺮﺝ ﻟﻴﻘﺎﺩ ﻣﻨﻪ ،ﻓﺠﻌﻞ ﻳﻨﺸﺪ
ﺍﻷﺷﻌﺎﺭ .ﻓﻘﺎﻟﺖ ﻟﻪ ﺣﻴﺎ ﺍﳌﺪﻳﻨﺔ :ﻣﺎ ﺭﺃﻳﺖ ﺃﻗﺴﻰ ﻗﻠﺒﺎﹰ ﻣﻨﻚ ،ﺗﻨﺸﺪ ﺍﻷﺷﻌﺎﺭ ،ﻭﻗﺪ ﺩﻋﻲ ﺑﻚ ﻟﺘﻘﺘﻞ ،ﻭﻫﺬﻩ
ﺧﻠﻔﻚ ﻛﺄﻧﻬﺎ ﻏﺰﺍﻝﹲ ﻋﻄﺸﺎﻥﹲ ﺗﻮﻟﻮﻝ؟ ﻳﻌﲏ ﺍﻣﺮﺃﺗﻪ .ﻓﻮﻗﻒ ،ﻭﻭﻗﻒ ﺍﻟﻨﺎﺱ ﻣﻌﻪ ،ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺣﻴﺎ ﻓﻘﺎﻝ:
ﻭﻻ ﻭﺟﺪ ﺣﺒﻲ ﺑﺎﺑﻦٍ ﺃﻡ ﻛﻼﺏ ﻭﺟﺪﺕ ﺎ ﻣﺎ ﱂ ﲡﺪ ﺃ ﻡ ﻭﺍﺟﺪٍ
ﻋﻠﻰ ﻣﺎ ﺍﺷﺘﻬﻴﺖ ﻣﻦ ﻗﻮﺓٍ ﻭﺷﺒﺎﺏ . ﻭﺇﻧﻲ ﻃﻮﻳﻞ ﺍﻟﺴﺎﻋﺪﻳﻦ ﴰﺮﻃ ﻞﹲ
ﻓﺄﻏﻠﻘﺖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻬﻪ .ﻭﻋﺮﺽ ﻟﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﺎﻥ ﻓﻘﺎﻝ :ﺃﻧﺸﺪﱐ! ﻓﻘﺎﻝ ﻟﻪ :ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ؟
ﻗﺎﻝ :ﻧﻌﻢ .ﻓﺎﺑﺘﺪﺃ ﻳﻨﺸﺪﻩ:
ﻭﻻ ﺟﺎﺯﻉٍ ﻣﻦ ﺻﺮﻓﻪ ﺍﳌﺘﻘﻠﹼﺐ ﻭﻟﺴﺖ ﲟﻔﺮﺍﺡٍ ﺇﺫﺍ ﺍﻟﺪﻫﺮ ﺳﺮﱐ
ﻭﻟﻜﻦ ﻣﱴ ﻣﺎ ﺃﲪﻞ ﺍﻟﺸﺮ ﺃﺭﻛﺐ ﺸﺮ ﺗﺎﺭﻛﻲ،
ﺸﺮ ،ﻭﺍﻟ
ﻭﻻ ﺃﲤﻨﻰ ﺍﻟ
ﻗﺎﻝ:ﻭﻧﻈﺮ ﺭﺟﻞﹲ ﺇﱃ ﺍﻣﺮﺃﺗﻪ ﻓﺪﺧﻠﺘﻪ ﻏﲑﺓﹲ ،ﻭﻗﺪ ﻛﺎﻥ ﺯﻳﺎﺩﺓ ﺟﺪﻉ ﺃﻧﻔﻊ ﺑﺴﻴﻔﻪ:
ﻓﻤﺎ ﺣﺴﱯ ﰲ ﺍﻟﺼﺎﳊﲔ ﺑﺄﺟﺪﻋﺎ ﻓﺈﻥ ﻳﻚ ﺃﻧﻔﻲ ﺑﺄﻥ ﻋﻨﻲ ﲨﺎﻟﻪ
ﺃﻏﻢ ﺍﻟﻘﻔﺎ ﻭﺍﻟﻮﺟﻪ ﻟﻴﺲ ﺑﺄﻧﺰﻋﺎ ﻓﻼ ﺗﻨﻜﺤﻲ ﺇ ﹼﻥ ﻓﺮﻕ ﺍﻟﺪﻫﺮ ﺑﻴﻨﻨﺎ
ﺨﻨﺕ ﻴﺎ ﻓﻼﻨﺔ ﻋﻬﺩﻱ
ﻭﻋﻦ ﺃﰊ ﲪﺰﺓ ﺍﻟﻜﻨﺎﱐ ﻗﺎﻝ :ﻛﻨﺖ ﰲ ﺣﺮﺱ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺴﺮﻱ ،ﻓﻘﺎﻝ ﺧﺎﻟﺪ :ﻣﻦ ﳛﺪﺛﲏ ﲝﺪﻳﺚٍ
ﻋﺴﻰ ﻳﺴﺘﺮﻳﺢ ﺇﻟﻴﻪ ﻗﻠﱯ؟ ﻓﻘﻠﺖ :ﺃﻧﺎ .ﻓﻘﺎﻝ :ﻫﺎﺕ .ﻓﻘﻠﺖ :ﺇﻧﻪ ﺑﻠﻐﲏ ﺃﻧﻪ ﻛﺎﻥ ﻓﱴ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ ،ﻭﻛﺎﻧﺖ ﻟﻪ
ﺍﻣﺮﺃﺓﹲ ﻣﻨﻬﻢ ،ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﳊﺐ ﳍﺎ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﺜﻞ ﺫﻟﻚ ،ﻓﺒﻴﻨﺎ ﻫﻮ ﺫﺍﺕ ﻳﻮﻡٍ ﻳﻨﻈﺮ ﻭﺟﻬﻬﺎ ﺇﺫ ﺑﻜﻰ،
ﻓﻨﻈﺮﺕ ﺇﱃ ﻭﺟﻬﻪ ﻭﺑﻜﺖ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﻣﺎ ﺍﻟﺬﻱ ﺃﺑﻜﺎﻙ؟ ﻗﺎﻝ :ﻭﺍﷲ ،ﺃﺗﺼﺪﻗﻴﲏ ﺇﻥ ﺻﺪﻗﺘﻚ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ.
ﻗﺎﻝ ﳍﺎ :ﺫﻛﺮﺕ ﺣﺴﻨﻚ ﻭﲨﺎﻟﻚ ﻭﺷﺪﺓ ﺣﺒﻲ ،ﻓﻘﻠﺖ ﺃﻣﻮﺕ ﻓﺘﺘﺰﻭﺝ ﻏﲑﻱ .ﻓﻘﺎﻟﺖ :ﻭﺍﷲ ﻭﺍﷲ ،ﺃﻥﹼ ﺫﺍﻙ
ﺍﻟﺬﻱ ﺃﺑﻜﺎﻙ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻟﺖ :ﻭﺃﻧﺎ ﺫﻛﺮﺕ ﺣﺴﻨﻚ ﻭﲨﺎﻟﻚ ﻭﺷﺪﺓ ﺣﺒﻲ ﻟﻚ ﻓﻘﻠﺖ ﺃﻣﻮﺕ ﻓﻴﺘﺰﻭﺝ ﺍﻣﺮﺃﺓﹰ
ﻏﲑﻱ .ﻗﺎﻝ ﺍﻟﺮﺟﻞ :ﻓﺈ ﻥﹼ ﺍﻟﻨﺴﺎﺀ ﺣﺮﺍﻡ ﻋﻠﻲ ﺑﻌﺪﻙ .ﻓﻠﺒﺜﺎ ﻣﺎ ﺷﺎﺀ ﺍﷲ.
ﰒﹼ ﺇﻥﹼ ﺍﻟﺮﺟﻞ ﺗﻮﻓﹼﻲ ﻓﺠﺰﻋﺖ ﻋﻠﻴﻪ ﺟﺰﻋﺎﹰ ﺷﺪﻳﺪﺍﹰ ﻓﺨﺎﻑ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﻋﻘﻠﻬﺎ ﺃﻥ ﻳﺬﻫﻞ ،ﻓﺄﲨﻊ ﺭﺃﻳﻬﻢ ﻋﻠﻰ ﺃﻥ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 72
ﻳﺰﻭﺟﻮﻫﺎ ،ﻭﻫﻲ ﻛﺎﺭﻫﺔﹲ ،ﻟﻌﻠﹼﻬﺎ ﺗﺘﺴﻠﹼﻰ ﻋﻨﻪ .ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺪﻯ ﻓﻴﻬﺎ ﺇﱃ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ،ﻭﻗﺪ ﻧﺎﻡ
ﺃﻫﻞ ﺍﻟﺒﻴﺖ ،ﻭﺍﳌﺎﺷﻄﺔ ﻲﺀ ﻣﻦ ﺷﻌﺮﻫﺎ ،ﺇﺫ ﻧﺎﻛﺖ ﻧﻮﻣﺔﹰ ﻳﺴﲑﺓﹰ ﻓﺮﺃﺕ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ ﺩﺍﺧﻼﹰ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺒﺎﺏ
ﻭﻫﻮ ﻳﻘﻮﻝ :ﺧﻨﺖ ﻳﺎ ﻓﻼﻧﺔ ﻋﻬﺪﻱ ،ﻭﺍﷲ ﻻ ﻫﻨﻴﺖ ﺍﻟﻌﻴﺶ ﺑﻌﺪﻱ ﻓﺎﻧﺘﺒﻬﺖ ﻣﺮﻋﻮﺑﺔﹰ ،ﻭﺧﺮﺟﺖ ﻫﺎﺭﺑﺔﹰ ﻋﻠﻰ
ﻭﺟﻬﻬﺎ ،ﻭﻃﻠﺒﻬﺎ ﺃﺧﻠﻬﺎ ﻓﻠﻢ ﻳﻘﻌﻮﺍ ﳍﺎ ﻋﻠﻰ ﺧﱪ.
ﻤﺎﺘﺎ ﻭﺩﻓﻨﺎ ﻤﻌﺎﹰ
ﻗﺎﻝ ﺇﺳﺤﻖ ﺧﺮﺟﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﻗﺮﻳﺶ ﻣﻦ ﺑﲏ ﺯﻫﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺗﻘﻀﻲ ﺣﻘﹼﺎﹰ ﻟﺒﻌﺾ ﺍﻟﻘﺮﺷﻴﲔ .ﻭﻛﺎﻧﺖ ﻇﺮﻳﻔﺔﹰ
ﲨﻴﻠﺔﹰ ،ﻓﺮﺁﻫﺎ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﺭﺟﻞﹲ ﻓﺄﻋﺠﺒﺘﻪ ،ﻭﺗﺄﻣﻠﻬﺎ ﻓﺄﺧﺬﺕ ﺑﻘﻠﺒﻪ ،ﻭﺳﺄﻝ ﻋﻨﻬﺎ ﻓﻘﻴﻞ ﻟﻪ :ﻫﺬﻩ ﲪﻴﺪﺓ ﺑﻨﺖ
ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﺰﺓ .ﻭﻭﺻﻔﺖ ﻟﻪ ﲟﺎ ﺯﺍﺩ ﻓﻴﻬﺎ ﻛﻠﻔﻪ ،ﻓﺨﻄﺒﻬﺎ ﺇﱃ ﺃﻫﻠﻬﺎ ﻓﺰﻭﺟﻮﻩ ﺇﻳﺎﻫﺎ ﻋﻠﻰ ﻛﺮ ٍﻩ
ﻣﻨﻬﺎ ،ﻭﺃﻫﺪﻳﺖ ﺇﻟﻴﻪ ﻓﺮﺃﺕ ﻣﻦ ﻛﺮﻣﻪ ﻭﺃﺩﺑﻪ ﻭﺣﺴﻦ ﻋﺸﺮﺗﻪ ﻣﺎ ﻭﺟﺪﺕ ﺑﻪ ،ﻓﻠﻢ ﺗﻘﻢ ﻋﻨﺪﻩ ﺇﻻﹼّ ﻗﻠﻴﻼﹰ ﺣﺘﻰ
ﺃﺧﺮﺝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﲏ ﺃﻣﻴﺔ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻓﱰﻝ ﺎ ﺃﻣﺮ ﻣﺎ ﺍﺑﺘﻠﻴﺖ ﲟﺜﻠﻪ ،ﻓﺎﺷﺘﺪ ﺑﻜﺎﺅﻫﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻭﺑﻜﺎﺅﻩ
ﻋﻠﻴﻬﺎ ،ﻭﺧﻴﺮﺕ ﺑﲔ ﺃﻥ ﲡﻤﻊ ﻣﻌﻪ ﻣﻔﺎﺭﻗﺔ ﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻷﻗﺎﺭﺏ ﻭﺍﻟﻮﻃﻦ ﺃﻭ ﺗﺘﺨﻠﹼﻒ ﻋﻨﻪ ﻣﻊ ﻣﺎ ﲡﺪ ﺑﻪ،
ﻓﻠﻢ ﲡﺪ ﺃﺧﻒ ﻋﻨﺪﻫﺎ ﻣﻦ ﺍﳋﺮﻭﺝ ﻣﻌﻪ ﳐﺘﺎﺭﺓﹰ ﻟﻪ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ .ﻓﻠﻤﺎ ﺻﺎﺭﺕ ﺑﺎﻟﺸﺎﻡ ﺻﺎﺭﺕ ﺗﺒﻜﻲ
ﻟﻴﻠﻬﺎ ﻭﺎﺭﻫﺎ ﻭﻻ ﺗﺘﻬﻨﺄ ﻃﻌﺎﻣﺎﹰ ﻭﻻ ﺷﺮﺍﺑﺎﹰ ﺷﻮﻗﺎﹰ ﺇﱃ ﺃﻫﻠﻬﺎ ﻭﻭﻃﻨﻬﺎ ،ﻓﺨﺮﺟﺖ ﻳﻮﻣﺎﹰ ﺑﺪﻣﺸﻖ ﻣﻊ ﻧﺴﻮﺓٍ ﺗﻘﻀﻲ
ﺣ ﹼﻘﺎﹰ ﻟﺒﻌﺾ ﺍﻟﻘﺮﺷﻴﲔ ﻓﻤﺮﺕ ﺑﻔﱴ ﺟﺎﻟﺲٍ ﻋﻠﻰ ﺑﺎﺏ ﻣﱰﻟﻪ ،ﻭﻫﻮ ﻳﺘﻤﺜﹼﻞ ﺬﻩ ﺍﻷﺑﻴﺎﺕ:
ﺻﺤﻮﻥ ﺍﳌﺼﻠﹼﻰ ،ﺃﻡ ﻛﻌﻬﺪﻱ ﺍﻟﻘﺮﺍﺋﻦ؟ ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ،ﻫﻞ ﺗﻐﻴﺮ ﺑﻌﺪﻧﺎ
ﻣﻦ ﺍﳊﻲ ،ﺃﻡ ﻫﻞ ﺑﺎﳌﺪﻳﻨﺔ ﺳﺎﻛﻦ؟ ﻭﻫﻞ ﺃﺩﻭﺭ ﺣﻮﻝ ﺍﻟﺒﻼﻁ ﻋﻮﺍﻣ ﺮ
ﺩﻋﺎ ﺍﻟﺸﻮﻕ ﻣﻨﻲ ﺑﺮﻗﻬﺎ ﺍﳌﺘﻴﺎﻣﻦ ﺇﺫﺍ ﳌﻌﺖ ﳓﻮ ﺍﳊﺠﺎﺯ ﺳﺤﺎﺑﺔﹲ،
ﻭﻟﻜﻨﻪ ﻣﺎ ﻗﺪﺭ ﺍﷲ ﻛﺎﺋﻦ. ﻭﻣﺎ ﺃﺷﺨﺼﺘﻨﺎ ﺭﻏﺒﺔ ﻋﻦ ﺑﻼﺩﻧﺎ،
ﻓﻠﻤﺎ ﲰﻌﺖ ﺍﳌﺮﺃﺓ ﺫﻛﺮ ﺑﻠﺪﻫﺎ ﻭﻋﺮﻓﺖ ﺍﳌﻮﺍﺿﻊ ،ﺗﻨﻔﹼﺴﺖ ﻧﻔﺴﺎﹰ ﺻﺪﻉ ﻓﺆﺍﺩﻫﺎ ﻓﻮﻗﻌﺖ ﻣﻴﺘﺔﹰ .ﻓﺤﻤﻠﺖ ﺇﱃ
ﺃﻫﻠﻬﺎ ﻭﺟﺎﺀ ﺯﻭﺟﻬﺎ ،ﻭﻗﺪ ﻋﺮﻑ ﺍﳋﱪ ،ﻓﺎﻧﻜﺐ ﻋﻠﻴﻬﺎ ﻓﻮﻗﻊ ﻋﻨﻬﺎ ﻣﻴﺘﺎﹰ .ﻓﻐﺴﻼ ﲨﻴﻌﺎﹰ ﻭﻛﻔﹰﻨﺎ ﻭﺩﻓﻨﺎ ﰲ ﻗﱪٍ
ﻭﺍﺣﺪٍ.
ﺃﺭﺍﺩﻫﺎ ﻟﺤﺴﻥ ﺜﻐﺭﻫﺎ ﻓﻘﻁ
ﻭﻛﺎﻧﺖ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﻨﻈﻮﺭ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻔﺰﺍﺭﻱ ﻋﻨﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻭﻛﺎﻧﺖ
ﺃﺧﺘﻬﺎ ﻋﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﻫﻲ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺛﻐﺮﺍﹰ ،ﻭﺃﲤﹼﻬﻢ ﲨﺎﻻﹰ .ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ
ﻗﺘﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺯﻭﺟﻬﺎ ،ﰒﹼ ﺧﻄﺒﻬﺎ ،ﻓﻜﺮﻫﺖ ﺃﻥ ﺗﺘﺰ ﻭﺟﻪ ﻭﻫﻮ ﻗﺎﺗﻞ ﺯﻭﺟﻬﺎ ،ﻓﺄﺧﺬﺕ ﻓﻬﺮﺍﹰ ﻭﻛﺴﺮﺕ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 73
ﺑﻪ ﺃﺳﻨﺎﺎ .ﻭﺟﺎﺀ ﺭﺳﻮﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﺨﻄﺒﻬﺎ ،ﻓﺄﺫﻧﺖ ﻟﻪ ﻟﲑﺍﻫﺎ ،ﻓﺄﺩﻯ ﺇﻟﻴﻬﺎ ﺭﺳﺎﻟﺘﻪ ﻭﺭﺃﻯ ﻣﺎ ﺎ ،ﻓﻘﺎﻟﺖ :ﻣﺎ
ﱄ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺭﻏﺒﺔ ،ﻭﻟﻜﻨﻲ ﻛﻤﺎ ﺗﺮﻯ ،ﻓﺈﻥ ﺃﺣﺒﲏ ﻓﺄﻧﺎ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﺄﺗﺎﻩ ﺍﻟﺮﺳﻮﻝ ﻓﺄﻋﻠﻤﻪ ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ:
ﺃﻧﺎ ،ﻭﺍﷲ ،ﺇﻧﻤﺎ ﺃﺭﺩﺎ ﻋﻠﻰ ﺣﺴﻦ ﺛﻐﺮﻫﺎ ﺍﻟﺬﻱ ﺑﻠﻐﲏ ،ﻭﺃﻣﺎ ﺍﻵﻥ ﻓﻼ ﺣﺎﺟﺔ ﱄ ﻓﻴﻬﺎ.
ﻻ ﺤﺭ ﺒﻭﺍﺩﻱ ﻋﻭﻑٍ
ﻭﳑﻦ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﻮﻓﺎﺀ ﲨﺎﻋﺔ ﺑﻨﺖ ﻋﻮﻑ ﺑﻦ ﳏﻠﻢ ﺍﻟﺸﻴﺒﺎﱐ ﻭﺫﻟﻚ ﺃﻥﹼ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻃﻠﺐ
ﻣﺮﻭﺍﻥ ﺍﻟﻘﺮﻁ ﻭﻫﻮ ﻣﺮﻭﺍﻥ ﺑﻦ ﺯﻧﺒﺎﻉ ﺍﻟﻌﺒﺴﻲ ﻓﺨﺮﺝ ﻫﺎﺭﺑﺎﹰ ﺣﺘﻰ ﻫﺠﻢ ﻋﻠﻰ ﺃﺑﻴﺎﺕ ﺑﲏ ﺷﻴﺒﺎﻥ ،ﻓﻨﻈﺮ ﺇﱃ
ﺃﻋﻈﻤﻬﺎ ﺑﻴﺘﺎﹰ ﺑﺒﺼﺮﻩ ﻓﺈﺫﺍ ﻫﻮ ﺑﻴﺖ ﲨﺎﻋﺔ ﺑﻨﺖ ﻋﻮﻑ ﻓﺄﻟﻘﻰ ﻧﻔﺴﻪ ﺑﲔ ﻳﺪﻳﻬﺎ ﻓﺎﺳﺘﺠﺎﺭﻫﺎ ﻓﺄﺟﺎﺭﺗﻪ .ﻭﳊﻘﺘﻪ
ﺧﻴﻞ ﻋﻤﺮﻭ ﻓﺒﻌﺜﺖ ﺇﱃ ﺃﺑﻴﻬﺎ ﻓﻌﺮﻓﺘﻪ ﺃﻧﻬﺎ ﺃﺟﺎﺭﺗﻪ ﻓﻤﻨﻌﻬﻢ ﻋﻮﻑ ﻋﻨﻪ ﻭﺃﻧﺼﺮﻑ ﺃﺻﺤﺎﺏ ﻋﻤﺮﻭ .ﻓﺄﺭﺳﻞ
ﻋﻤﺮﻭ ﺇﱃ ﻋﻮﻑ ﻗﺪ ﺁﻟﻴﺖ ﺃﻻ ﺃﻗﻄﻊ ﻃﻠﱯ ﺇﻻﹼّ ﺃﻥ ﻳﻀﻊ ﻳﺪﻩ ﰲ ﻳﺪﻱ .ﻓﻘﺎﻝ ﻋﻮﻑ :ﻭﺍﷲ ﻣﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﺃﺑﺪﺍﹰ
ﻟﻜﻦ ﻳﺪﻱ ﺑﲔ ﻳﺪﻳﻚ ﻭﻳﺪﻩ .ﻗﺎﻝ ،ﻓﺮﺿﻲ ﻋﻤﺮﻭ ﺑﺬﻟﻚ .ﻓﻮﺿﻊ ﻣﺮﻭﺍﻥ ﻳﺪﻩ ﰲ ﻳﺪ ﻋﻮﻑ ﻭﻭﺿﻊ ﻋﻮﻑ ﻳﺪﻩ
ﰲ ﻳﺪ ﻋﻤﺮﻭ .ﻓﻘﺎﻝ ﻋﻤﺮﻭ :ﻻ ﺣﺮ ﺑﻮﺍﺩﻱ ﻋﻮﻑ .ﻓﺬﻫﺒﺖ ﻣﺜﻼﹰ.
ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﺤﺒﻴﻥ
ﻭﺣﻜﻰ ﻋﺼﺎﻡ ﺍﳌﺮﻱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ :ﺑﻌﺜﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﰲ ﺳﺮﻳﺔٍ ﻗﺒﻞ ﳒﺪ ،ﻭﻗﺎﻝ :ﺇﻥ
ﲰﻌﺘﻢ ﻣﺆﺫﹼﻧﺎﹰ ،ﺃﻭ ﺭﺃﻳﺘﻢ ﻣﺴﺠﺪﺍﹰ ﻓﻼ ﺗﻘﺘﻠﻦ ﺃﺣﺪﺍﹰ .ﻓﺒﻴﻨﺎ ﳓﻦ ﻧﺴﲑ ﺇﺫ ﳊﻘﻨﺎ ﺭﺟﻞﹲ ﻣﻌﻪ ﻇﻌﺎﺋﻦ ﻳﺴﻮﻗﻬﺎ ﺃﻣﺎﻣﻪ،
ﻓﺄﺧﺬﻧﺎﻩ ،ﻓﻘﻠﻨﺎ ﻟﻪ :ﺃﺳﻠﻢ .ﻗﺎﻝ :ﻭﻣﺎ ﺍﻹﺳﻼﻡ؟ ﻓﻌﺰﻣﻨﺎ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﺃﺭﺃﻳﺘﻢ ﺇﻥ ﱂ ﺃﺳﻠﻢ ﻣﺎ ﺃﻧﺘﻢ ﺻﺎﻧﻌﻮﻥ ﰊ؟
ﻗﻠﻨﺎ :ﻧﻘﺘﻠﻚ .ﻗﺎﻝ :ﻓﻬﻞ ﺃﻧﺘﻢ ﺗﺎﺭﻛﻲ ﺣﺘﻰ ﺃﻭﺻﻲ ﻣﻦ ﰲ ﻫﺬﺍ ﺍﳍﻮﺩﺝ ﺑﻜﻠﻤﺎﺕٍ .ﻗﻠﻨﺎ :ﻧﻌﻢ .ﻓﺪﻧﺎ ﻣﻦ ﺍﳍﻮﺩﺝ
ﻭﻓﻴﻪ ﻇﻌﻴﻨﺔ ﻓﻘﺎﻝ :ﺃﺳﻠﻤﻲ ﺟﺒﻴﺶ ﻗﺒﻞ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﻴﺶ .ﻓﻘﺎﻟﺖ :ﺃﺳﻠﻢ ﻋﺸﺮﺍﹰ ﺃﻭ ﺗﺴﻌﺎﹰ ﻭﺗﺮﺍﹰ ،ﺃﻭ ﺛﺎﻧﻴﺎﹰ ﺗﺘﺮﺍ .ﻗﺎﻝ،
ﰒﹼ ﺟﺎﺀ ﻓﻤﺪ ﻋﻨﻘﻪ .ﻗﺎﻝ :ﺷﺄﻧﻜﻢ ﺍﺻﻨﻌﻮﺍ ﻣﺎ ﺃﻧﺘﻢ ﺻﺎﻧﻌﻮﻥ .ﻓﻀﺮﺑﻨﺎ ﻋﻨﻘﻪ ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﺗﻠﻚ ﺍﻟﻈﹼﻌﻴﻨﺔ ﻧﺰﻟﺖ ﻣﻦ
ﻫﻮﺩﺟﻬﺎ ﻭﺃﻟﻘﺖ ﻧﻔﺴﻬﺎ ﻋﻠﻴﻪ ﻓﻤﺎ ﺯﺍﻟﺖ ﺗﻘﺒﻠﻪ ﻭﺗﺒﻜﻲ ﺣﺘﻰ ﻫﺪﺃﺕ ﻓﺤﺮﻛﻨﺎﻫﺎ ﻓﺈﺫﺍ ﻫﻲ ﻣﻴﺘﺔ.
ﺨﺎﻨﺘﻪ ﻭﺒﻤﻭﺘﻬﺎ ﻭﻓﺕ ﻟﻪ
ﺍﻟﻌﺘﱯ ﻗﺎﻝ :ﻛﺎﻥ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺴﺮﻱ ﺫﺍﺕ ﻟﻴﻠﺔٍ ﻣﻊ ﻓﻘﻬﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﺣﺪﺛﻮﻧﺎ
ﺣﺪﻳﺜﺎﹼ ﻟﺒﻌﺾ ﺍﻟﻌﺸﺎﻕ .ﻗﺎﻝ ﺃﺣﺪﻫﻢ :ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﺫﻛﺮ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻏﺪﺭ ﺍﻟﻨﺴﺎﺀ ﻭﺳﺮﻋﺔ
ﺭﺟﻮﻋﻬﻦ .ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ ﺟﻠﺴﺎﺋﻪ :ﺃﻧﺎ ﺃﺣﺪﺛﻚ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ :ﺑﻠﻐﲏ ﻋﻦ ﺍﻣﺮﺃﺓٍ ﻣﻦ ﻳﺸﻜﺮ ﻳﻘﺎﻝ ﳍﺎ ﺃﻡ
ﻋﻘﺒﺔ ﺑﻨﺖ ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﻋﺮﺍﻥ ،ﻭﺇﻧﻬﺎ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﺑﻦ ﻋﻢ ﳍﺎ ﻳﻘﺎﻝ ﻟﻪ ﻏﺴﺎﻥ ،ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﶈﺒﺔ ﳍﺎ ،ﻭﺍﻟﻮﺟﺪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 74
ﺎ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﻛﺬﻟﻚ .ﻓﺄﻗﺎﻡ ﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ ﻣﺎ ﺷﺎﺀ ﺍﷲ ،ﻻ ﻳﺰﻳﺪ ﻛﻞﹼ ﻭﺍﺣﺪٍ ﻣﻨﻬﻤﺎ ﺑﺼﺎﺣﺒﻪ ﺇ ّﻻﹼ
ﺍﻋﺘﺒﺎﻃﺎﹰ.
ﻓﻠﻤﺎ ﺣﻀﺮﺕ ﻏﺴﺎﻥ ﺍﻟﻮﻓﺎﺓ ﻗﺎﻝ ﳍﺎ :ﻳﺎ ﺃﻡ ﻋﻘﺒﺔ ﺍﲰﻌﻲ ﻣﺎ ﺃﻗﻮﻝ ،ﻭﺃﺟﻴﱯ ﻋﻦ ﻧﻔﺴﻚ ﲝﻖ .ﻓﻘﺎﻟﺖ ﻟﻪ :ﻭﺍﷲ ﻻ
ﺃﺟﺒﺘﻚ ﺑﻜﺬﺏٍ ،ﻭﻻ ﺃﺟﻌﻠﻪ ﺁﺧﺮ ﺣﻈﹼﻚ ﻣﻌﻲ .ﻓﻘﺎﻝ :ﺇﻧﻲ ﺭﺟﻮﺕ ﺃﻥ ﲢﻔﻈﻲ ﺍﻟﻌﻬﺪ ،ﻭﺃﻥ ﺗﻜﻮﱐ ﱄ ﺇﻥ ﻣﺖ
ﻋﻨﺪ ﺍﻟﺮﺟﺎﺀ .ﺃﻧﺎ ﻭﺍﷲ ﻭﺍﺛﻖ ﺑﻚ ،ﻏﲑ ﺇﻧﻲ ﺑﺴﻮﺀ ﺍﻟﻈﹼﻦ ﺃﺧﺎﻑ ﻏﺪﺭ ﺍﻟﻨﺴﺎﺀ .ﰒﹼ ﺍﻋﺘﻘﻞ ﻟﺴﺎﻧﻪ ﻓﻠﻢ ﻳﻨﻄﻖ ﺣﺘﻰ
ﻣﺎﺕ .ﻓﻠﻢ ﲤﻜﺚ ﻣﻌﻪ ﺇﻻﹼّ ﻗﻠﻴﻼﹰ ﺣﺘﻰ ﺧﻄﺒﺖ ﻣﻦ ﻛﻞﹼ ﻣﻜﺎﻥٍ ،ﻭﺭﻏﺐ ﻓﻴﻬﺎ ﺍﻷﺯﻭﺍﺝ ﻻﺟﺘﻤﺎﻉ ﺍﳋﺼﺎﻝ
ﺍﻟﻔﺎﺿﻠﺔ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﳉﻤﺎﻝ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺍﳊﺴﺐ .ﻓﻘﺎﻟﺖ ﳎﻴﺒﺔﹰ ﻟﻪ:
ﻭﺃﺭﻋﺎﻩ ﺣﺘﻰ ﻧﻠﺘﻘﻲ ﻳﻮﻡ ﳓﺸﺮ . ﺳﺄﺣﻔﻂ ﻏﺴﺎﻧﺎﹰ ،ﻋﻠﻰ ﺑﻌﺪ ﺩﺍﺭﻩ،
ﻓﻜﻔﹼﻮﺍ ،ﻓﻤﺎ ﻣﺜﻠﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻐﺪﺭ . ﻭﺇﻧﻲ ﻟﻔﻲ ﺷﻐﻞٍ ﻋﻦ ﺍﻟﻨﺎﺱ ﻛﻠﹼﻬﻢ،
ﲢﻮﻝ ﻋﻠﻰ ﺍﳋﺪﻳﻦ ﻣﻨﻲ ﻓﺘﻜﺜﺮ ﺳﺄﺑﻜﻲ ﻋﻠﻴﻪ ،ﻣﺎ ﺣﻴﻴﺖ ،ﺑﺪﻣﻌﺔٍ
ﻓﻴﺌﺲ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ ﺣﻴﻨﺎﹰ .ﻓﻠﻤﺎ ﻃﺎﻟﺖ ﺎ ﺍﻷﻳﺎﻡ ﻧﺴﻴﺖ ﻋﻬﺪﻩ ،ﻭﻗﺎﻟﺖ :ﻣﻦ ﻗﺪ ﻣﺎﺕ ﻓﻘﺪ ﻓﺎﺕ .ﻭﺃﺟﺎﺑﺖ ﺑﻌﺾ
ﺧﻄﹼﺎﺎ ﻓﺘﺰﻭﺟﻬﺎ ﺍﳌﻘﺪﺍﻡ ﺑﻦ ﺣﺎﺑﺲ ،ﻭﻗﺪ ﻛﺎﻥ ﺎ ﻣﻌﺠﺒﺎﹰ .ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺃﺭﺍﺩ ﺎ ﺍﻟﺪﺧﻮﻝ ،ﺃﺗﺎﻫﺎ ﰲ
ﻣﻨﺎﻣﻬﺎ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ ﻓﻘﺎﻝ ﳍﺎ:
ﻭﱂ ﺗﻌﺮﰲ ﺣﻘﹼﺎﹰ ،ﻭﱂ ﺗﺮﻋﻲ ﱄ ﻋﻬﺪﺍ ﻏﺪﺭﺕ ،ﻭﱂ ﺗﺮﻋﻲ ﻟﺒﻌﻠﻚ ﺣﺮﻣﺔﹰ،
ﻛﺬﻟﻚ ﻳﻨﺴﻰ ﻛﻞﹼ ﻣﻦ ﺳﻜﻦ ﺍﻟﻠﺤﺪﺍ ﻏﺪﺭﺕ ﺑﻪ ﳌﹼﺎ ﺛﻮﻯ ﰲ ﺿﺮﳛﻪ،
ﻓﺎﻧﺘﺒﻬﺖ ﻣﺮﺗﺎﻋﺔﹰ ﻣﺴﺘﺤﻴﻴﺔﹰ ﻣﻨﻪ ﻛﺄﻧﻪ ﻳﺮﺍﻫﺎ ﺃﻭ ﺗﺮﺍﻩ ﻛﺄﻧﻪ ﰲ ﺟﺎﻧﺐ ﺍﻟﺒﻴﺖ .ﻓﺄﻧﻜﺮ ﺣﺎﳍﺎ ﻣﻦ ﺣﻀﺮﻫﺎ ،ﻭﻗﻠﻦ
ﳍﺎ :ﻣﺎ ﻟﻚ؟ ﻭﻣﺎ ﺑﺎﻟﻚ؟ ﻗﺎﻟﺖ :ﻣﺎ ﺗﺮﻙ ﱄ ﻏﺴﺎﻥﹲ ﰲ ﺍﳊﻴﺎﺓ ﺇﺭﺑﺎﹰ ،ﺃﺗﺎﱐ ﺍﻟﺴﺎﻋﺔ ﻓﺄﻧﺸﺪﱐ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ .ﰒﹼ
ﺃﻧﺸﺪﺎ ﺑﺪﻣﻊٍ ﻏﺰﻳﺮٍ ،ﻭﺍﻧﺘﺤﺎﺏٍ ﺷﺪﻳﺪٍ ﻣﻦ ﻗﻠﺐٍ ﺟﺮﻳﺢٍ ﻣﻮﺟ ﻊٍ .ﻓﻠﻤﺎ ﲰﻌﻦ ﺫﻟﻚ ﻣﻨﻬﺎ ﺃﺧﺬﻥ ﺎ ﰲ ﺣﺪﻳﺚٍ
ﺁﺧﺮ ﻟﺘﻨﺴﻰ ﻣﺎ ﻫﻲ ﻓﻴﻪ ،ﻓﺘﻐﻔﹼﻠﺘﻬﻦ ﰒﹼ ﻗﺎﻣﺖ ﻛﺄﻧﻬﺎ ﺗﻘﻀﻲ ﺣﺎﺟﺔﹰ ﻓﺄﺑﻄﺄﺕ ﻋﻠﻴﻬﻦ .ﻓﻘﻤﻦ ﰲ ﻃﻠﺒﻬﺎ ،ﻓﻮﺟﺪﺎ
ﻗﺪ ﺟﻌﻠﺖ ﺍﻟﺴﻮﻁ ﰲ ﺣﻠﻘﻬﺎ ﻭﺭﺑﻄﺘﻪ ﺇﱃ ﻋﻤﻮﺩ ﺍﻟﺒﻴﺖ ﻭﺟﺒﺬﺕ ﻧﻔﺴﻬﺎ ﺣﺘﻰ ﻣﺎﺗﺖ .ﻓﻠﻤﺎ ﺑﻠﻎ ﺫﻟﻚ ﺯﻭﺟﻬﺎ
ﺍﳌﻘﺪﺍﻡ ،ﺣﺴﻦ ﻋﺰﺍﺅﻩ ﻋﻨﻬﺎ ،ﻭﻗﺎﻝ :ﻫﻜﺬﺍ ﻓﻠﻴﻜﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻮﻓﺎﺀ ،ﻗﻞﹼ ﻣﻦ ﳛﻔﻆ ﻣﻴﺘﺎﹰ ،ﺇﻧﻤﺎ ﻫﻲ ﻗﻼﺋﻞﹲ ﺣﺘﻰ
ﻳﻨﺴﻰ ﻭﻋﻨﻪ ﻳﺘﺴﻠﹼﻰ
ﻟﻡ ﻴﻠﺘﻔﺕ ﺇﻟﻴﻬﻥ
ﺍﺳﺘﻌﺪﻯ ﺁﻝ ﺑﺜﻴﻨﺔ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﻋﻠﻰ ﲨﻴﻞ ﺑﻦ ﻣﻌﻤﺮ ،ﻓﻬﺮﺏ ﺣﺘﻰ ﺃﺗﻰ ﺭﺟﻼﹰ ﺷﺮﻳﻔﺎﹰ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ ﰲ
ﺃﻗﺼﻰ ﺑﻼﺩﻫﻢ ﻭﻟﻪ ﺑﻨﺎﺕ ﺳﺒﻊ ﻛﺄﻧﻬﻦ ﺍﻟﺒﺪﻭﺭ ﲨﺎﻻﹰ .ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﻟﺒﻨﺎﺗﻪ :ﲢﻠﹼﲔ ﺑﺄﺟﻮﺩ ﺣﻠﻴﻜﻦ ،ﻭﺍﻟﺒﺴﻦ ﻓﺎﺧﺮ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 75
ﺛﻴﺎﺑﻜﻦ ،ﰒﹼ ﺗﻌﺮﺿﻦ ﳉﻤﻴﻞٍ .ﻓﻤﻦ ﺍﺧﺘﺎﺭ ﻣﻨﻜﻦ ﺯﻭﺟﺘﻪ ﺇﻳﺎﻫﺎ .ﻓﻔﻌﻠﻦ ﺫﻟﻚ ﻣﺮﺍﺭﺍﹰ ﻭﺟﻌﻠﻦ ﻳﻌﺎﺭﺿﻨﻪ :ﻓﻠﻢ ﻳﻠﺘﻔﺖ
ﺇﻟﻴﻬﻦ .ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ:
ﺣﻠﻔﺖ ﻟﻜﻲ ﺗﻌﻠﻤﻦ ﺃﻧﻲ ﺻﺎﺩﻕ ،ﻭﻟﻠﺼﺪﻕ ﰲ ﺧﲑ ﺍﻷﻣﻮﺭ ﻭﺃﳒﺢ
ﻭﺭﺅﻳﺘﻬﺎ ﻋﻨﺪﻱ ،ﺃﻟﺬﹼ ﻭﺃﻣﻠﺢ، ﻟﺘﻜﻠﻴﻢ ﻳﻮﻡٍ ﻣﻦ ﺑﺜﻴﻨﺔ ﻭﺍﺣﺪ
ﺃﻋﺎﰿ ﻗﻠﺒﺎﹰ ﻃﺎﳏﺎﹰ ﺣﻴﺚ ﻳﻄﻤﺢ ﻣﻦ ﺍﻟﺪﻫﺮ ﺃﻥ ﺃﺧﻠﻮ ﺑﻜﻦ ﻓﺈﻧﻤﺎ،
ﻗﺎﻝ ﺃﺑﻮﻫﻦ :ﺩﻋﻦ ﻫﺬﺍ ،ﻓﻮﺍﷲ ﻻ ﺃﻓﻠﺢ ﺃﺑﺪﺍﹰ.
ﻨﺴﺎﺀ ﻗﺭﻴﺵٍ ﺨﻴﺭ ﺍﻟﻨﹼﺴﺎﺀ
ﻛﺎﻧﺖ ﺃﻡ ﻫﺎﱐ ﺑﻨﺖ ﺃﰊ ﻃﺎﻟﺐ ﲢﺖ ﺯﻭﺟﻬﺎ ﻫﺒﲑﺓ ﺑﻦ ﺃﰊ ﻟﻴﺚ ﺍﳌﺨﺰﻭﻣﻲ ،ﻓﻬﺮﺏ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﹼﺔ ﺇﱃ ﺍﻟﻴﻤﻦ
ﻓﻤﺎﺕ ﻛﺎﻓﺮﺍﹰ .ﻓﺨﻄﺐ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺃﻡ ﻫﺎﱐ ﻓﻘﺎﻟﺖ :ﻭﺍﷲ ﻟﻘﺪ ﻛﻨﺖ ﺃﺣﺒﻚ ﰲ
ﺍﳉﺎﻫﻠﻴﺔ ﻓﻜﻴﻒ ﰲ ﺍﻹﺳﻼﻡ؟ ﻭﻟﻜﻨﲏ ﺍﻣﺮﺃﺓﹲ ﻣﺼﻴﺒﺔﹲ ﻭﺃﻛﺮﻩ ﺃﻥ ﻳﺆﺫﻙ .ﻓﻘﺎﻝ ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :
ﻧﺴﺎﺀ ﻗﺮﻳﺶٍ ﺧﲑ ﻧﺴﺎﺀٍ ﺭﻛﱭ ﺍﳌﻄﺎﻳﺎ ،ﺃﺣﻨﺎﻫﻦ ﻋﻠﻰ ﻭﻟﺪٍ ﺻﻐﲑٍ ،ﻭﺃﺭﻏﺎﻫﻦ ،ﻋﻠﻰ ﺯﻭﺝٍ ﺫﻱ ﻳﺪٍ" .
ﻤﺎﺘﺕ ﻓﻲ ﺍﻟﻁﹼﺭﻴﻕ
ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﻧﺒﺎﺭﻱ ،ﻋﻦ ﺃﰊ ﺍﻟﻴﺴﺮ ﻗﺎﻝ :ﺩﺧﻠﺖ ﻣﱰﻝ ﳔﹼﺎﺱٍ ﻟﺸﺮﺍﺀ ﺟﺎﺭﻳﺔٍ ،ﻓﺴﻤﻌﺖ ﰲ ﺑﻴﺖ ﺑﺎﺯﺍﺀ ﺍﻟﺒﻴﺖ
ﺟﺎﺭﻳﺔﹰ ﺗﻘﻮﻝ:
ﻟﺪﻯ ﺧﻔﺾ ﻋﻴﺶٍ ﻣﻌﺠﺐٍ ﻣﻮﻧﻖٍ ﺭﻏﺪ ﻭﻛﻨﺎ ﻛﺰﻭﺝٍ ﻣﻦ ﻗﻄﺎ ﰲ ﻣﻔﺎﺯﺓٍ
ﻭﱂ ﺃﺭ ﺷﻴﺌﺎﹰ ﻗﻂﹼ ﺃﻭﺣﺶ ﻣﻦ ﻓﺮﺩ ﺃﺻﺎﻤﺎ ﺭﻳﺐ ﺍﻟﺰﻣﺎﻥ ﻓﺄﻓﺮﺩﺍ
ﻓﻘﻠﺖ ﻟﻠﻨﺨﺎﺱ :ﺃﻋﺮﺽ ﻋﻠﻲ ﻫﺬﻩ ﺍﳌﻨﺸﺪﺓ .ﻓﻘﺎﻝ ﺇﻧﻬﺎ ﺣﺰﻳﻨﺔﹲ .ﻗﻠﺖ :ﻭﱂ ﺫﻟﻚ؟ ﻗﺎﻝ :ﺍﺷﺘﺮﻳﺘﻬﺎ ﻣﻦ ﻣﲑﺍﺙٍ،
ﻓﻬﻲ ﺑﺎﻛﻴﺔﹲ ﻋﻠﻰ ﻣﻮﻻﻫﺎ .ﰒﹼ ﱂ ﺃﻟﺒﺚ ﺃﻥ ﺃﻧﺸﺪﺕ:
ﻧﺸﻢ ﺟﻨﺎ ﺍﳉﻨﺎﺕ ﰲ ﻋﻴﺸﺔٍ ﺭﻏﺪ ﻭﻛﻨﺎ ﻛﻐﺼﲏ ﺑﺎﻧﺔٍ ﻭﺳﻂ ﺩﻭﺣ ﺔٍ
ﻓﻴﺎ ﻓﺮﺩﺓﹲ ﺑﺎﺗﺖ ﲢ ﻦ ﺇﱃ ﻓﺮﺩ ﻓﺄﻓﺮﺩ ﻫﺬﺍ ﺍﻟﻐﺼﻦ ﻣﻦ ﺫﺍﻙ ﻗﺎﻃﻊ
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺴﻤﺮﺍﺀ :ﻓﻜﺘﺒﺖ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ ﲞﱪﻫﺎ .ﻓﻜﺘﺐ ﺇﱄﹼ :ﺃﻥ ﺃﻟﻖ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ،ﻓﺈﻥ ﺃﺟﺎﺯﺗﻪ
ﻓﺎﺷﺘﺮﺍﻫﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﲞﺮﺍﺝ ﺧﺮﺍﺳﺎﻥ .ﻭﺍﻟﺒﻴﺖ:
ﺟﻌﻠﺖ ﻣﻨﻪ ﱄ ﻣﻼﺫﺍ ﻗﺮﻳﺐ ﺻﺪ ،ﺑﻌﻴﺪ ﻭﺻﻞ،
ﻓﻘﺎﻟﺖ:
ﻓﻤﺎﺕ ﻋﺸﻘﺎﹰ ،ﻓﻜﺎﻥ ﻣﺎﺫﺍ؟ ﻓﻌﺎﺗﺒﻮﻩ ،ﻓﺰﺍﺩ ﺷﻮﻗ ﺎﹰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 76
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺴﻤﺮﺍﺀ :ﻓﺎﺷﺘﺮﻳﺘﻬﺎ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭٍ ﻭﲪﻠﺘﻬﺎ ﺇﻟﻴﻪ .ﻓﻤﺎﺗﺖ ﰲ ﺍﻟﻄﹼﺮﻳﻖ ،ﻓﻜﺎﻧﺖ ﺇﺣﺪﻯ ﺍﳊﺴﺮﺍﺕ.
ﺘﺴﺘﺤﻴﻴﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻤﺎﺕ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﺧﺮﺝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻣﻌﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳌﻬﻠﹼﺐ ﺑﻦ ﺃﰊ ﺻﻔﺮﺓ ﻣﻦ ﺩﻣﺸﻖ ﻣﺘﱰﹼﻫﲔ،
ﻓﻤﺮﺍ ﺑﺎﳉﺒﺎﻧﺔ ،ﻭﺇﺫﺍ ﺍﻣﺮﺃﺓﹲ ﺟﺎﻟﺴﺔﹲ ﻋﻠﻰ ﻗﱪٍ ﺗﺒﻜﻲ ،ﻓﻬﺒﺖ ﺍﻟﺮﻳﺢ ،ﻓﺮﻓﻌﺖ ﺍﻟﱪﻗﻊ ﻋﻦ ﻭﺟﻬﻬﺎ ،ﻓﻜﺄﻧﻬﺎ ﻏﻤﺎﻣﺔﹲ
ﺟﻠﺖ ﴰﺴﺎﹰ ،ﻓﻮﻗﻔﻨﺎ ﻣﺘﻌﺠﺒﲔ ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﺍﺑﻦ ﺍﳌﻬﻠﹼﺐ :ﻳﺎ ﺃﻣﺔ ﺍﷲ ،ﻫﻞ ﻟﻚ ﰲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﻌﻼﹰ؟
ﻓﻨﻈﺮﺕ ﺇﻟﻴﻬﻤﺎ ،ﰒﹼ ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﻘﱪ ،ﻭﻗﺎﻟﺖ:
ﲟﻠﺤﻮﺩ ﻫﺬﺍ ﺍﻟﻘﱪ ،ﻳﺎ ﻓﺘﻴﺎﻥ ﻓﺈﻥ ﺗﺴﺄﻻﱐ ﻋﻦ ﻫﻮﺍﻱ ،ﻓﺈﻧﻪ
ﻛﻤﺎ ﻛﻨﺖ ﺃﺳﺘﺤﻴﻴﻪ ﻭﻫﻮ ﻳﺮﺍﱐ ﻭﺇﻧﻲ ﻷﺗﺴﺤﻴﻴﻪ ﻭﺍﻟﺘﺮﺏ ﺑﻴﻨﻨﺎ،
ﻓﺎﻧﺼﺮﻓﻨﺎ ﻭﳓﻦ ﻣﺘﻌﺠﺒﻮﻥ.
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﺭﺃﻳﺖ ﺑﺎﻟﺒﺎﺩﻳﺔ ﺃﻋﺮﺍﺑ ﻴّﺔً ﻻ ﺗﺘﻜﻠّﻢ ٬ﻓﻘﻠﺖ :ﺃﺧﺮﺳﺎء ﻫﻲ؟ ﻓﻘﻴﻞ ﻟﻲ :ﻻ ٬ﻭﻟﻜﻨّﻬﺎ ﻛﺎﻥ ﺯﻭﺟﻬﺎ ﻣﻌﺠﺒﺎً ﺑﻨﻐﻤﺘﻬﺎ
ﻓﺘﻮﻓّﻲ ٬ﻓﺂﻟﺖ ﺃﻥ ﻻ ﺗﺘﻜﻠّﻢ ﺑﻌﺪﻩ ﺃﺑﺪﺍً.
ﺍﻟﻤﺒﻜﹼﺭﺓ ﺇﻟﻰ ﺍﻟﻘﺒﺭ
ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ﺃﺑﻘﻲ ﻟﺮﺟﻞٍ ﻣﻦ ﺑﲏ ﺸﻞ ،ﻳﻘﺎﻝ ﻟﻪ ﺣﺼﻦ ،ﻏﻼﻡ .ﻓﺨﺮﺟﺖ ﰲ ﻃﻠﺒﻪ ﺃﺭﻳﺪ ﺍﻟﻴﻤﺎﻣﺔ .ﻓﻠﻤﺎ
ﺻﺮﺕ ﰲ ﻣﺎﺀٍ ﻟﺒﲏ ﺣﻨﻴﻔﺔ ﺍﺭﺗﻔﻌﺖ ﱄ ﺳﺤﺎﺑﺔﹲ ،ﻓﺮﻋﺪﺕ ﻭﺑﺮﻗﺖ ﻭﺃﺭﺧﺖ ﻋﺰﺍﻟﻴﻬﺎ ،ﻓﻌﺪﻟﺖ ﺇﱃ ﺑﻌﺾ ﺩﻳﺎﺭﻫﻢ
ﻭﺳﺄﻟﺖ ﺍﻟﻘﺮﺍ .ﻓﺄﺟﺎﺑﻮﺍ ،ﻭﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ،ﻭﺃﳔﺖ ﻧﺎﻗﱵ ،ﻭﺟﻠﺴﺖ .ﻓﺈﺫﺍ ﺟﺎﺭﻳﺔﹲ ﻛﺄﻧﻬﺎ ﻃﻠﻌﺔ ﻗﻤﺮ ،ﻓﻘﺎﻟﺖ :ﳑﻦ
ﺍﻟﺮﺟﻞ؟ ﻗﻠﺖ ﻣﻦ ﺑﲏ ﺣﻨﻈﻠﺔ .ﻗﺎﻟﺖ :ﻣﻦ ﺃﻱ ﺣﻨﻈﻠﺔ؟ ﻗﻠﺖ :ﻣﻦ ﺑﲏ ﺸﻞ .ﻗﺎﻟﺖ :ﻓﺄﻧﺖ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻝ
ﻓﻴﻬﻢ ﺍﻟﻔﺮﺯﺩﻕ:
ﺑﻴﺘﺎﹰ ﺩﻋﺎﺋﻤﻪ ﺃﻋﺰ ﻭﺃﻃﻮﻝ ﺇ ﹼﻥ ﺍﻟﺬﻱ ﲰﻚ ﺍﻟﺴﻤﺎﺀ ﺑﲎ ﻟﻨﺎ
ﻭﳎﺎﺷﻊ ﻭﺃﺑﻮ ﺍﻟﻔﻮﺍﺭﺱ ﺸﻞ ﺑﻴﺘﺎ ﺯﺭﺍﺭﺓٍ ﳏﺘﺐٍ ﺑﻔﻨﺎﺋﻪ
ﻓﻘﻠﺖ :ﻧﻌﻢ .ﻓﺘﺒﺴﻤﺖ ،ﰒﹼ ﻗﺎﻟﺖ :ﻓﺈﻥﹼ ﺟﺮﻳﺮﺍﹰ ﻫﺪﻡ ﻗﻮﻟﻪ ،ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻭﺃﺣ ﻞﹼ ﺑﻴﺘﻚ ﺑﺎﳊﻀﻴﺾ ﺍﻷﺳﻔﻞ ﺃﺧﺰﻱ ﺍﻟﺬﻱ ﲰﻚ ﺍﻟﺴﻤﺎﺀ ﳎﺎﺷﻌﺎﹰ
ﻗﺎﻝ :ﻓﺄﻋﺠﺒﲏ ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﲨﺎﳍﺎ ﻭﻓﺼﺎﺣﺘﻬﺎ ،ﰒﹼ ﻗﺎﻟﺖ ﱄ :ﺃﻳﻦ ﺗﺆﻡ؟ ﻗﻠﺖ :ﺍﻟﻴﻤﺎﻣﺔ .ﻓﺘﻨﻔﹼﺴﺖ ﻧﻔﺴﺎﹰ ﻭﺻﻞ
ﺇﱄﹼ ﺣﺮﺓ ،ﻓﻘﻠﺖ :ﺃﺫﺍﺕ ﺧﺪﺭٍ ،ﺃﻡ ﺫﺍﺕ ﺑﻌﻞٍ؟ ﻓﺒﻜﺖ .ﻓﻘﻠﺖ :ﻣﺎ ﺃﺟﺒﺘﲏ ﻋﻤﺎ ﺳﺄﻟﺘﻚ .ﻗﺎﻝ ﻓﻠﻤﺎ ﻓﻬﻤﺖ ﻗﻮﱄ
ﻭﱂ ﺗﻜﻦ ﺃﻭﻻﹰ ﻓﻬﻤﺘﻪ ﻣﻦ ﺷﺪﺓ ﺍﺳﺘﻐﺮﺍﻗﻬﺎ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺳﺎﻋﺔٍ ﺃﻧﺸﺄﺕ ﺗﻘﻮﻝ:
ﺑﺄﻧﻚ ﻗﺪ ﲪﻠﺖ ﻋﻠﻰ ﺳﺮﻳﺮ ﳜﻴﻞ ﱄ ،ﺃﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﻛﻌﺐ،
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 77
ﻣﺒﻜﹼﺮﺓﹰ ﻋﻠﻴﻚ ﺇﱃ ﺍﻟﻘﺒﻮﺭ ﻓﺈﻥ ﻳﻚ ﻫﻜﺬﺍ ،ﻳﺎ ﻋﻤﺮﻭ ،ﺇﻧﻲ
ﰒﹼ ﺷﻬﻘﺖ ﺷﻬﻘﺔﹰ ﻓﻤﺎﺗﺖ .ﻓﻘﻠﺖ ﳍﻢ :ﻣﻦ ﻫﺬﻩ؟ ﻗﺎﻟﻮﺍ :ﻋﻘﻴﻠﺔ ﺑﻨﺖ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ .ﻗﻠﺖ:
ﻓﻤﻦ ﻋﻤﺮﻭ؟ ﻗﺎﻟﻮﺍ :ﺍﺑﻦ ﻋﻤﻬﺎ ،ﺧﻄﺒﻬﺎ ﻭﱂ ﻳﺪﺧﻞ ﺎ .ﻓﺎﺭﲢﻠﺖ ﻣﻦ ﻋﻨﺪﻫﻢ ﻓﺪﺧﻠﺖ ﺍﻟﻴﻤﺎﻣﺔ ،ﻓﺴﺄﻟﺖ ﻋﻦ
ﻋﻤﺮﻭ ﻓﺈﺫﺍ ﺑﻪ ﻗﺪ ﺩﻓﻦ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻟﻴﻮﻡ.
ﺍﻟﻭﻓﺎﺀ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻴﺨﺘﻠﻑ ﻋﻨﻪ ﻏﻲ ﺍﻹﺴﻼﻡ
ﻳﺮﻭﻯ ﻋﻦ ﲰﺎﻙ ﺑﻦ ﺣﺮﺏ :ﺃﻥ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺍﻧﻄﻠﻖ ﺑﻨﺎ ﺇﱃ ﻓﻼﻧﺔ ﳔﻄﺒﻬﺎ ﻋﻠﻴﻚ ﺃﻭ
ﻋﻠﻲ ﺇﻥ ﱂ ﺗﻌﺠﺒﻚ :ﻓﺄﺗﻴﻨﺎﻫﺎ ﻓﺬﻛﺮ ﳍﺎ ﺯﻳﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻧﻲ
ﻋﺎﻫﺪﺕ ﺯﻭﺟﻲ ﺃﻻﹼ ﺃﺗﺰﻭﺝ ﺑﻌﺪﻩ ﺃﺑﺪﺍﹰ ،ﻭﺃﻋﻄﺎﱐ ﻣﺜﻞ ﺫﻟﻚ .ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :ﺇﻥ
ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻹﺳﻼﻡ ﻓﻔﻲ ﻟﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻠﻴﺲ ﺑﺸﻲﺀٍ".
ﺍﻟﻭﻓﺎﺀ ﻭﺍﻟﺫﹼﻜﺎﺀ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﺧﺮﺟﺖ ﺇﱃ ﻣﻘﺎﺑﺮ ﺍﻟﺒﺼﺮﺓ ،ﻓﺈﺫﺍ ﺃﻧﺎ ﺑﺎﻣﺮﺃﺓﹰ ﻋﻠﻰ ﻗﱪٍ ،ﻣﻦ ﺃﲨﻞ ﺍﻟﻨﺴﺎﺀ ،ﻭﻫﻲ ﺗﻨﺪﺏ ﺻﺎﺣﺒﻪ
ﻭﺗﻘﻮﻝ:
ﺃﻡ ﻗﺮ ﻋﻴﻨﺎﹰ ﺑﺰﺍﺋﺮﻳﻪ ﻫﻞ ﺃﺧﱪ ﺍﻟﻘﱪ ﺳﺎﺋﻠﻴﻪ
ﺑﺎﳉﺴﺪ ﺍﳌﺴﺘﻜﲔ ﻓﻴﻪ ﺃﻡ ﻫﻞ ﺗﺮﺍﻩ ﺃﺣﺎﻁ ﻋﻠﻤ ﺎﹰ
ﻭﻃﻮﺩﺍﹰ ﻋﺪ ﻵﻣﻠﻴﻪ ﻳﺎ ﺟﺒﻼﹰ ﻛﺎﻥ ﺫﺍ ﺍﻣﺘﻨﺎ ﻉٍ
ﻳﻘﺮﺏ ﻣﻦ ﻛﻒ ﳎﺘﻨﻴﻪ ﻳﺎ ﳔﻠﺔﹰ ﻃﻠﻌﻬﺎ ﻧﻀﻴﺪ
ﺣﻘﹼﻘﺖ ﻣﺎ ﻛﻨﺖ ﺃﺗﻘﻴﻪ ﻳﺎ ﻣﻮﺕ ﻣﺎﺫﺍ ﺃﺭﺩﺕ ﻣﻨﻲ
ﺃﺫﻡ ﺩﻫﺮﻱ ﻭﺃﺷﺘﻜﻴﻪ ﺩﻫﺮ ﺭﻣﺎﱐ ﺑﻔﻘﺪ ﺇﻟﻔﻲ
ﻭﻛ ﻞﹼ ﻣﺎ ﻛﻨﺖ ﺗﺘﻘﻴﻪ ﺃﻣﻨﻚ ﺍﷲ ﻛﻞﹼ ﺧﻮﻑٍ
ﺗﻜﻮﻥ ﺃﻣﻨﺎﹰ ﻟﺴﺎﻛﻨﻴﻪ ﺃﺳﻜﻨﻚ ﺍﷲ ﰲ ﺟﻨﺎﻥٍ
ﻗﺎﻝ ،ﻓﻘﻠﺖ ﳍﺎ :ﻳﺎ ﺃﻣﺔ ﺍﷲ ،ﻣﺎ ﻫﺬﺍ ﻣﻨﻚ؟ ﻗﺎﻟﺖ :ﻟﻮ ﺃﻋﻠﻤﻚ ﻣﻜﺎﻧﻚ ﻣﺎ ﺃﻧﺸﺪﺕ ﺣﺮﻓﺎﹰ ،ﻫﺬﺍ ﺯﻭﺟﻲ
ﻭﺳﺮﻭﺭﻱ ﻭﺃﻧﺴﻲ ،ﻭﺍﷲ ﻻ ﺯﻟﺖ ﻫﻜﺬﺍ ﺃﺑﺪﺍﹰ ﺃﻭ ﺃﳊﻖ ﺑﻪ .ﻗﻠﺖ ﳍﺎ :ﺃﻋﻴﺪﻱ ﻋﻠﻲ ﺍﻟﺸﻌﺮ .ﻓﻘﺎﻟﺖ :ﻫﺬﺍ ﻣﻦ
ﺫﺍﻙ .ﻓﻘﻠﺖ ﺧﺬﻱ ﺇﻟﻴﻚ .ﻭﺃﻧﺸﺪﺎ ﺍﻷﺑﻴﺎﺕ ،ﻓﻘﺎﻟﺖ ﻓﺈﻥ ﻳﻜﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻷﺻﻤﻌﻲ ﻓﺄﻧﺖ ﻫﻮ.
ﻗﺼﺔ ﻋﺎﺸﻘﻴﻥ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 78
ﻗﺎﻝ :ﻛﺎﻥ ﻷﺷﺠﻊ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺴﻠﻤﻲ ﺟﺎﺭﻳﺔﹰ ،ﻳﻘﺎﻝ ﳍﺎ ﺭﱘ ،ﻭﻛﺎﻥ ﳚﺪﻫﺎ ﻭﺟﺪﺍﹰ ﺷﺪﻳﺪﺍﹰ ،ﻭﻛﺎﻧﺖ ﲢﻠﻒ ﻟﻪ
ﺃﻧﻬﺎ ﺇﻥ ﺑﻘﻴﺖ ﺑﻌﺪﻩ ﱂ ﳛﻜﻢ ﻋﻠﻴﻬﺎ ﺭﺟﻞﹲ ﺃﺑﺪﺍﹰ .ﻓﻘﺎﻝ ﳜﺎﻃﺒﻬﺎ:
ﻣﻦ ﺍﻷﺭﺽ ﻓﺎﺑﻜﻴﲏ ﲟﺎ ﻛﻨﺖ ﺃﺻﻨﻊ ﺇﺫﺍ ﻏﻤﻀﺖ ﻓﻮﻗﻲ ﺟﻔﻮﻥ ﺣﻔﲑﺓٍ
ﻭﺇﻥ ﻟﻴﺲ ﻓﻴﻤﻦ ﻭﺍﺭﺕ ﺍﻷﺭﺽ ﻣﻄﻤﻊ ﺗﻌﺰﻳﻚ ﻋﻨﻲ ﺑﻌﺪ ﺫﻟﻚ ﺳﻠﻮﺓﹲ
ﻓﺄﺟﺎﺑﺘﻪ ﺭﱘ ﺗﻘﻮﻝ:
ﻭﺃﻱ ﺣﻴﺎﺓٍ ﺑﻌﺪ ﻣﻮﺗﻚ ﺗﻨﻔﻊ. ﺫﻛﺮﺕ ﻓﺮﺍﻗ ﺎﹰ ﻭﺍﻟﻔﺮﺍﻕ ﻳﺼﺪﻉ،
ﻓﻤﺎﱄ ﰲ ﻃﻴﺐٍ ﻣﻦ ﺍﻟﻌﻴﺶ ﻣﻄﻤﻊ . ﺇﺫﺍ ﺍﻟﺰﻣﻦ ﺍﻟﻐﺪﺍﺭ ﻓﺮﻕ ﺑﻴﻨﻨﺎ،
ﺷﺂﺑﻴﺐ ﺟﺪﺭٍ ﻏﻴﺜﻬﺎ ﻟﻴﺲ ﺗﻘﺸﻊ ﻓﻠﻮ ﺃﺑﺼﺮﺕ ﻋﻴﻨﺎﻙ ﻋﻴﲏ ﺃﺑﺼﺮﺕ،
ﻭﻗﺎﻟﺖ ﻓﻴﻬﺎ ﺃﻳﻀﺎﹰ:
ﻭﻟﻜﻦ ﺇﺧﻮﺍﻥ ﺍﻟ ﺮﺟﺎﻝ ﻳﻄﻮﻝ. ﻭﻟﻴﺲ ﻹﺧﻮﺍﻥ ﺍﻟﻨﺴﺎﺀ ﺗﻄﺎﻭﻝ،
ﻳﻀﻦ ﺑﺪﻣﻊٍ ،ﻋﻦ ﻫﻮﻯ ،ﻟﺒﺨﻴﻞ . ﻓﻼ ﺗﺒﺨﻠﻲ ﺑﺎﻟﺪﻣﻊ ﻋﻨﻲ ﻓﺈ ﹼﻥ ﻣﻦ،
ﻭﻻ ﱄ ﺇﱃ ﺩﻓﻊ ﺍﳌﻨﻮﻥ ﺳﺒﻴﻞ. ﻓﻤﺎ ﱄ ﺇﱃ ﺭﺩ ﺍﻟﺸﺒﻴﺒﺔ ﺣﻴﻠﺔﹰ،
ﻭﺇﻥﹼ ﺑﻘﺎﺋﻲ ﺑﻌﺪﻫﻢ ﻟﻘﻠﻴﻞ. ﻭﺇﻥﹼ ﻟﺪﺍﰐ ﻗﺪ ﻣﻀﻮﺍ ﻟﺴﺒﻴﻠﻬﻢ،
ﻓﺄﺟﺎﺑﺘﻪ ﺭﱘ:
ﻭﻣﻦ ﺫﺍ ﺑﻪ ﻋﻤﺮ ﺍﳊﻴﺎﺓ ﻳﻄﻮﻝ؟ ﺑﻜﻰ ﻣﻦ ﺻﺮﻭﻑٍ ﺧﻄﺒﻬﻦ ﺟﻠﻴﻞ
ﻭﻟﻠﻤﻮﺕ ﰲ ﺃﺛﺮ ﺍﻟﻨﻔﻮﺱ ﺭﺳﻮﻝ. ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻨﻌﻰ ﻋﻠﻰ ﺣﺪﺙ ﺍﻟﺮﺩﻯ،
ﻭﻛ ﻞﹼ ﻧﻌﻴﻢٍ ﺩﺍﺋﻢٍ ﺳﻴﺰﻭﻝ. ﻭﻛ ﹼﻞ ﺟﻠﻴﻞٍ ﺳﻮﻑ ﻳﻠﻘﻰ ﲪﺎﻣﻪ،
ﻭﺇﻥﹼ ﻛﺜﲑ ﺍﻟﻮﻳﻞ ﱄ ﻟﻘﻠﻴﻞ. ﱄ ﺍﻟﻮﻳﻞ ،ﺇﻥ ﻋﻤﺮﺕ ﺑﻌﺪﻙ ﺳﺎﻋﺔﹰ،
ﺇﺫﺍ ﳒﻤﻪ ﻗﺪ ﺣﺎﻥ ﻣﻨﻪ ﺃﻓﻮﻝ. ﻭﺗﺰﻋﻢ ﺃﻧﻲ ﻻ ﺃﺟﻮﺩ ﺑﻌﱪﺓٍ،
ﺳﻮﺍﻙ ،ﻭﻣﻦ ﺩﻣﻌﻲ ﻋﻠﻴﻪ ﻳﺴﻴﻞ. ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺃﺑﻜﻲ ﻟﻪ ،ﺇﻥ ﻓﻘﺪﺗﻪ،
ﺇﺫﺍ ﻧﺎﺏ ﻟﻠﺰﻣﺎﻥ ﺟﻠﻴﻞ. ﻓﻼ ﻭﻗﻴﺖ ﺭﱘ ،ﺇﺫﺍﹰ ،ﻣﺎ ﲣﺎﻓﻪ
ﻭﻣﻴﺰﺍﺎ ﺑﺎﻟﺼﺎﳊﺎﺕ ﺛﻘﻴﻞ ﻭﻻ ﻟﻘﻴﺖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺭﺑﻬﺎ
ﺇﺫﺍ ﻣﺎﺳﺨﺎ ﻗﻠﺐ ﺍﻣﺮﻯﺀٍ ﲟﻮ ﺩﺓٍ ،ﻓﻘﻠﱯ ﺑﻮ ﺩ ﻋﻦ ﺳﻮﺍﻙ ﲞﻴﻞ .
ﻭﳌﹼﺎ ﻣﺎﺕ ﺃﺷﺠﻊ ،ﺁﻟﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺃﻥ ﻻ ﺗﺄﻛﻞ ﻃﻌﺎﻣﺎﹰ ،ﻭﻻ ﺗﺬﻭﻕ ﺷﺮﺍﺑﺎﹰ .ﻓﻌﺎﺷﺖ ﺑﻌﺪﻩ ﺃﻳﺎﻣﺎﹰ ،ﰒﹼ ﺗﻮﻓﹼﻴﺖ،
ﻓﺪﻓﻨﺖ ﺇﱃ ﺟﺎﻧﺒﻪ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 79
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻏﺩﺭ ﺍﻟﻨﹼﺴﺎﺀ
ﺭﺃﻱ ﻋﻤﺭ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ
ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃﺳﺘﻌﻴﺬﻭﺍ ﺑﺎﷲ ﻣﻦ ﺷﺮﺍﺭ ﺍﻟﻨﺴﺎﺀ ﻭﻛﻮﻧﻮﺍ ﻣﻦ ﺧﻴﺎﺭﻫﻦ ﻋﻠﻰ ﺣﺬﺭٍ.
ﺭﺃﻱ ﺍﻟﻤﻠﻙ ﻋﻤﺭﻭ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ
ﻗﺎﻝ ﻋﻤﺮﻭ ﺍﳌﻠﻚ:
ﺑﻌﺪ ﻫﻨﺪٍ ﳉﺎﻫﻞﹲ ﻣﻐﺮﻭﺭ ﺇ ﹼﻥ ﻣﻦ ﻏﺮﻩ ﺍﻟﻨﺴﺎﺀ ﺑﻮ ﺩ
ﻛﻞﹼ ﺷﻲﺀٍ ﳚﻦ ﻓﻴﻪ ﺍﻟﻀﻤﲑ ﺣﻠﻮﺓ ﺍﻟﻌﲔ ﻭﺍﻟﻠﺴﺎﻥ ﻭﻓﻴﻬﺎ
ﺭﺃﻱ ﻁﻔﻴﻝ ﺍﻟﻐﻨﻭﻱ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ
ﻭﻗﺎﻝ ﻃﻔﻴﻞ ﺍﻟﻐﻨﻮﻱ:
ﻣﻨﻬﻦ ﻣﺮ ،ﻭﺑﻌﺾ ﺍﳌﺮ ﻣﺄﻛﻮﻝ ﺇ ﹼﻥ ﺍﻟﻨﺴﺎﺀ ﻷﺷﺠﺎﺭ ﺗﺒﲔ ﻟﻨﺎ
ﻓﺈﻧﻪ ﻭﺍﻗﻊ ﻻ ﺑﺪ ﻣﻔﻌﻮﻝ ﺇﻥﹼ ﺍﻟﻨﺴﺎﺀ ﻣﱴ ﻳﻨﻬﲔ ﻋﻦ ﺧﻠ ﻖٍ
ﺇﻥ ﺘﻘﻭﻴﻡ ﺍﻟﻀﻠﻭﻉ ﺍﻨﻜﺴﺎﺭﻫﺎ
ﻭﰲ ﺣﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﺃﻥﹼ ﺍﳌﺮﺃﺓ ﺧﻠﻘﺖ ﻣﻦ ﺿﻠﻊٍ ﻋﻮﺟﺎﺀ ،ﻓﺈﻥ ﺫﻫﺒﺖ ﺗﻘﻮﻣﻬﺎ ﻛﺴﺮﺎ ،ﻓﺎﺳﺘﻤﻊ ﺎ ﻋﻠﻰ ﻋﻮﺝٍ
ﻓﻴﻬﺎ.
ﻭﻛﺎﻥ ﺃﺑﻮ ﺫﺭ ﺍﻟﻐﻔﹼﺎﺭﻱ ﻳﻘﻌﺪ ﻋﻠﻰ ﻣﻨﱪ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻴﻨﺸﺪﻩ:
ﺃﻻ ﺇﻥﹼ ﺗﻘﻮﱘ ﺍﻟﻀﻠﻮﻉ ﺍﻧﻜﺴﺎﺭﻫﺎ. ﻫﻲ ﺍﻟﻀﻠﻊ ﺍﻟﻌﻮﺟﺎﺀ ﻟﺴﺖ ﺗﻘﻴﻤﻬﺎ
ﺃﻟﻴﺲ ﻋﺠﻴﺒﺎﹰ ﺿﻌﻔﻬﺎ ﻭﺍﻗﺘﺪﺍﺭﻫﺎ؟ ﺃﳚﻤﻌﻦ ﺿﻌﻔﺎﹰ ﻭﺍﻗﺘﺪﺍﺭﺍﹰ ﻋﻠﻰ ﺍﻟﻔﱴ
ﻓﻲ ﺨﻼﻓﻬﻥ ﺍﻟﺒﺭﻜﺔ
ﻭﰲ ﺍﳊﺪﻳﺚ ﺷﺎﻭﺭﻭﻫﻦ ﻭﺧﺎﻟﻔﻮﻫﻦ ،ﻓﺈﻥﹼ ﰲ ﺧﻼﻓﻬﻦ ﺍﻟﱪﻛﺔ.
ﻋﻠﻘﻤﺔ ﻁﺏ ﺒﺄﺩﻭﺍﺀ ﺍﻟﻨﹼﺴﺎﺀ
ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ ﻋﺒﺪﺓ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 80
ﺑﺼﲑ ﺑﺄﺩﻭﺍﺀ ﺍﻟﻨﺴﺎﺀ ﻃﺒﻴﺐ ﻓﺈﻥ ﺗﺴﺄﻟﻮﱐ ﺑﺎﻟﻨﺴﺎﺀ ﻓﺈﻧﲏ
ﻓﻠﻴﺲ ﻟﻪ ﰲ ﻭﺩﻫﻦ ﻧﺼﻴﺐ ﺇﺫﺍ ﺷﺎﺏ ﺭﺃﺱ ﺍﳌﺮﺀ ﺃﻭ ﻗﻞﹼ ﻣﺎﻟﻪ
ﺘﻠﻴﻥ ﻟﻙ ﻭﻟﻐﻴﺭﻙ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﺟﺰﻭﻋ ﺎﹰ ﺇﺫﺍ ﺑﺎﻧﺖ ،ﻓﺴﻮﻑ ﺗﺒﲔ. ﲤﺘﻊ ﺎ ،ﻣﺎ ﺳﺎﻋﻔﺘﻚ ،ﻭﻻ ﺗﻜﻦ
ﻟﻐﲑﻙ ﻣﻦ ﻃﻠﹼﺎﺎ ﺳﺘﻠﲔ؛ ﻭﺇﻥ ﻫﻲ ﺃﻋﻄﺘﻚ ﺍﻟﻠﻴﺎﻥ ﻓﺈﻧﻬﺎ،
ﻋﻠﻰ ﻗﺪﻡ ﺍﻷﻳﺎﻡ ﺳﻮﻑ ﲣﻮﻥ ﻭﺧﻨﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻔﻲ ﻟﻚ ،ﺇﻧﻬﺎ
ﻓﻠﻴﺲ ﳌﺨﻀﻮﺏ ﺍﻟﺒﻨﺎﻥ ﳝﲔ ﻭﺇﻥ ﺣﻠﻔﺖ ﺃﻥ ﻟﻴﺲ ﺗﻨﻘﺾ ﻋﻬﺪﻫﺎ،
ﺘﺤﺞ ﻭﺘﻜﺸﻑ ﻋﻥ ﻭﺠﻬﻬﺎ ﻟﻠﺸﹼﺒﺎﺏ
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺣﺠﺖ ﺍﻣﺮﺃﺓ ﻋﺠﲑ ﺍﻟﺴﻠﻮﱄ ﻣﻌﻪ ،ﻓﺄﻗﺒﻠﺖ ﻻ ﺗﻄﺮﻕ ﻋﻠﻰ ﺷﺎﺏ ﰲ ﺍﻟﺮﻓﻘﺔ ﺇﻻﹼّ ﻭﺗﻜﺸﻒ
ﻭﺟﻬﻬﺎ ،ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ:
ﻭﺇﻥ ﱂ ﻳﻌﺎﻗﺒﻬﺎ ﺍﻟﻌﺠﲑ ،ﻓﻌﺎﻗﺐ ﺃﻳﺎ ﺭﺏ ﻻ ﺗﻐﻔﺮ ﻟﻌﺘﻤﺔ ﺫﻧﺒﻬﺎ،
ﺇﺫﺍ ﻛﺎﻥ ﺣﺞ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﺜﹼﻮﺍﺋﺐ ﺣﺮﺍ ﻡ ﻋﻠﻴﻚ ﺍﳊﺞ ﻻ ﺗﻄﻌﻤﻴﻨﻪ
ﻟﻠﻔﺎﺭﺱ ﺍﻟﻌﺠﻼﻥ ﻤﻨﻬﺎ ﻨﺼﻴﺏ
ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ:
ﻓﻘﻮﻟﻚ ﻫﺬﺍ ﻟﻠﻔﺆﺍﺩ ﻣﺮﻳﺐ، ﻻ ﺗﻜﺜﺮﻱ ﻗﻮﻻﹰ ﻣﻨﺤﺘﻚ ﻭ ﺩﻧﺎ،
ﻭﻟﻠﻔﺎﺭﺱ ﺍﻟﻌﺠﻼﻥ ﻣﻨﻚ ﻧﺼﻴﺐ؟ ﺗﻌﺪﻳﻦ ﻣﺎ ﺃﻭﻟﻴﺘﲏ ﻣﻨﻚ ﻗﺎﺑﻼﹰ،
ﻟﻡ ﺘﻜﻥ ﻋﻨﺩﻩ ﺸﺭﻴﻔﺔ
ﺃﺭﺍﺩ ﺭﺟﻞﹲ ﺃﻥ ﻳﺸﺘﺮﻱ ﻗﻴﻨﺔﹰ ﻭﻗﺪ ﻛﺎﻥ ﺃﺣﺒﻬﺎ ،ﻓﺒﺎﺕ ﻋﻨﺪ ﻣﻮﻻﻫﺎ ﻟﻴﻠﺔﹰ ﻓﺄﻣﻜﻨﺘﻪ ﻣﻦ ﻧﻔﺴﻬﺎ ﻭﻛﺎﻥ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻨﻪ،
ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ:
ﻣﻨﻈﺮﺍﹰ ﻟﻮ ﺗﺰﻳﻨﻪ ﺑﻌﻔﺎﻑ ﻣﺎ ﺭﺃﻳﻨﺎ ﺑﻮﺍﺳﻂ ﻛﺴﻠﻴﻤﻰ
ﺟﻨﺐ ﺍﻟﻘﻠﺐ ﻃﺎﻫﺮ ﺍﻷﻃﺮﺍﻑ ﺑﺖ ﰲ ﺟﻨﺒﻬﺎ ﻭﺑﺎﺕ ﺿﺠﻴﻌﻲ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 81
ﻟﺴﺖ ﻋﻨﺪﻱ ﻣﻦ ﻓﺘﻴﺔ ﺍﻷﺷﺮﺍﻑ ﻓﺄﻗﻴﻤﻲ ﻣﻘﺎﻣﻨﺎ ﹼﰒ ﺑﻴﲏ،
ﻻ ﻴﺸﺘﻬﻲ ﺍﻟﻔﺎﺠﺭﺓ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﲣﺎﻑ ﻭﺗﻐﺸﺎﻫﺎ ﺍﳌﻌﺒﺪﺓ ﺍﳊﺮﺏ ﻻ ﺃﺷﺘﻬﻲ ﺭﻧﻖ ﺍﳊﻴﺎﺓ ﻭﻻ ﺍﻟﱵ
ﻋﻦ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻟﻴﺲ ﰲ ﺻﻔﻮﻫﺎ ﻋﻴﺐ ﻭﻟﻜﻨﲏ ﺃﻫﻮﻯ ﻣﺸﺎﺭﺏ ﺃﺣﺮﺯﺕ
ﺍﻹﺼﺒﻊ ﻻ ﺘﺴﺘﺭ ﺯﺍﻨﻴﺔ
ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ ﺃﻳﻀﺎﹰ
ﻭﺃﻣﺴﻜﺖ ﳌﹼﺎ ﺻﺮﺕ ﺒﺎﹰ ﻣﻘﺴﻤ ﺎ . ﺗﺒﻌﺘﻚ ﳌﺎ ﻛﺎﻥ ﻗﻠﺒﻚ ﻭﺍﺣﺪﺍﹰ،
ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﻮﺭﺍﺩ ﺃﻥ ﻳﺘﻬﺪﻣﺎ ﻭﻟﻦ ﻳﻠﺒﺚ ﺍﳊﻮﺽ ﺍﻟﻮﺛﻴﻖ ﺑﻨﺎﺅﻩ
ﺍﻟﺒﺎﻏﻴﺔ ﺩﻭﻥ ﺍﻜﺘﻔﺎﺀ
ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻮﺍﺱ:
ﻭﺗﻠﻘﻲ ﻳﺎﻟﺘﺤﻴﺔ ﻭﺍﻟﺴﻼﻡ ﻭﻣﻈﻬﺮﺓٍ ﳋﻠﻖ ﺍﷲ ﺣﺒﺎﹰ،
ﻓﻠﻢ ﺃﺧﻠﺺ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟ ﺰﺣﺎﻡ ﺃﺗﻴﺖ ﻓﺆﺍﺩﻫﺎ ﺃﺷﻜﻮ ﺇﻟﻴﻪ،
ﻭﻻ ﺃﻟﻔﺎ ﺧﻠﻴﻞٍ ﻛﻞﹼ ﻋﺎﻡ، ﻓﻴﺎ ﻣﻦ ﻟﻴﺲ ﻳﻜﻔﻴﻬﺎ ﺧﻠﻴﻞ،
ﻓﻬﻢ ﻻ ﻳﺼﱪﻭﻥ ﻋﻠﻰ ﻃﻌﺎﻡ . ﺃﺭﺍﻙ ﺑﻘﻴﺔﹰ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ،
ﺇﺫﺍ ﻏﺎﺏ ﺒﻌ ﻝٌ ﺠﺎﺀ ﺒﻌﻝ
ﻭﻛﺎﻥ ﺭﺟﻞﹲ ﳛﺐ ﺍﻣﺮﺃﺓﹰ ﻓﺨﻄﺐ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻣﺎﺗﺖ ﻓﻴﻪ ،ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ:
ﻟﻜﺎﻧﺖ ﺑﻼ ﺷﻚٍ ﻷﻭﻝ ﺧﺎﻃﺐ ﺧﻄﺒﺖ ﻛﻤﺎ ﻟﻮ ﻛﻨﺖ ﻗﺪﻣﺖ ﻗﺒﻠﻬﺎ
ﻓﻼ ﺑﺪ ﻣﻦ ﺁﺕٍ ﻭﺁﺧﺮ ﺫﺍﻫﺐ ﺇﺫﺍ ﻏﺎﺏ ﺑﻌﻞﹲ ﻛﺎﻥ ﺑﻌﻞﹲ ﻣﻜﺎﻧﻪ
ﺘﺯﻭﺠﺘﻪ ﻭﻁﺎﻓﺕ ﺒﺎﻟﺒﻴﺕ ﻋﺭﻴﺎﻨﺔﹰ
ﻭﻋﻦ ﺍﳌﻄﹼﻠﺐ ﺑﻦ ﺍﻟﻮﺩﺍﻋﺔ ﺍﻟﺴﻬﻤﻲ ﻗﺎﻝ :ﻛﺎﻧﺖ ﺿﺒﺎﻋﺔ ﺑﻨﺖ ﻋﺎﻣﺮ ،ﻣﻦ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﺔ ،ﲢﺖ ﻋﺒﺪ ﺍﷲ
ﺑﻦ ﺟﺪﻋﺎﻥ .ﻓﻤﻜﺜﺖ ﻋﻨﺪﻩ ﺯﻣﺎﻧﺎﹰ ﻻ ﺗﻠﺪ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ ﻫﺸﺎﻡ ﺑﻦ ﺍﳌﻐﲑﺓ :ﻣﺎ ﺗﺼﻨﻌﲔ ﺬﺍ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 82
ﻻ ﻳﻮﻟﺪ ﻟﻪ :ﻓﻘﻮﱄ ﻟﻪ ﻓﻠﻴﻄﻠﹼﻘﻚ .ﻓﻘﺎﻟﺖ ﺫﻟﻚ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺟﺪﻋﺎﻥ ،ﻓﻘﺎﻝ ﳍﺎ :ﺇﻧﻲ ﺃﺧﺎﻑ ﺇﻥ ﻃﻠﹼﻘﺘﻚ
ﺗﺘﺰﻭﺟﻲ ﻫﺸﺎﻡ ﺑﻦ ﺍﳌﻐﲑﺓ! ﻗﺎﻟﺖ ﻟﻪ:ﻓﺈ ﻥﹼ ﻟﻚ ﻋﻠﻲ ﺃﻥ ﻻ ﺃﻓﻌﻞ ﻫﺬﺍ .ﻗﺎﻝ ﳍﺎ :ﻓﺈﻥ ﻓﻌﻠﺖ ،ﻓﺈﻥﹼ ﻋﻠﻴﻚ ﻣﺎﺋﺔﹰ ﻣﻦ
ﺍﻹﺑﻞ ﺗﻨﺤﺮﻳﻨﻬﺎ ﻭﺗﻨﺴﺠﲔ ﺛﻮﺑﺎﹰ ﻳﻘﻄﻊ ﻣﺎ ﺑﲔ ﺍﻷﺧﺸﺒﲔ ﻭﺗﻄﻮﻓﲔ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻧﺔﹰ .ﻗﺎﻟﺖ :ﻻ ﺃﻃﻴﻖ ﺫﻟﻚ.
ﻭﺃﺭﺳﻠﺖ ﺇﱃ ﻫﺸﺎﻡ ﻓﺄﺧﱪﺗﻪ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ ﻣﺎ ﺃﻫﻮﻥ ﺫﻟﻚ ،ﻭﻣﺎ ﻳﻜﻦ ﺑﻚ ﻣﻦ ﺫﻟﻚ ،ﺃﻧﺎ ﺃﻳﺴﺮ ﻣﻦ ﻗﺮﻳﺶ ﰲ
ﺍﳌﺎﻝ ،ﻭﻧﺴﺎﺋﻲ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺒﻄﺤﺎﺀ ،ﻭﺃﻧﺖ ﺃﲨﻞ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺗﻌﺎﺑﲔ ﰲ ﻋﺮﻳﻚ ،ﻓﻼ ﺗﺄﰊ ﺫﻟﻚ ﻋﻠﻴﻪ .ﻓﻘﺎﻟﺖ
ﻻﺑﻦ ﺟﺪﻋﺎﻥ :ﻃﻠﹼﻘﲏ ،ﻓﺈﻥ ﺗﺰﻭﺟﺖ ﻫﺸﺎﻣﺎﹰ ﻓﻌﻠﻲ ﻣﺎ ﻗﻠﺖ .ﻓﻄﻠﹼﻘﻬﺎ ﺑﻌﺪ ﺍﺳﺘﻴﺜﺎﻗﻪ ﻣﻨﻬﺎ .ﻓﺘﺰﻭﺟﻬﺎ ﻫﺸﺎﻡ،
ﻓﻨﺤﺮ ﻋﻨﻬﺎ ﻣﺎﺋﺔ ﺟﺰﻭﺭ ،ﻭﺃﻣﺮ ﻧﺴﺎﺅﻩ ﻓﻨﺴﺠﻦ ﺛﻮﺑﺎﹰ ﳝﻸ ﻣﺎ ﺑﲔ ﺍﻷﺧﺸﺒﲔ ،ﰒﹼ ﻃﺎﻓﺖ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻧﺔﹰ .ﻗﺎﻝ
ﺍﳌﻄﹼﻠﺐ :ﻓﺄﺗﺒﻌﻬﺎ ﺑﺼﺮﻱ ﺇﺫﺍ ﺃﺩﺑﺮﺕ ﻭﺃﺳﺘﻘﺒﻠﻬﺎ ﺇﺫﺍ ﺃﻗﺒﻠﺖ ،ﻓﻤﺎ ﺭﺃﻳﺖ ﺷﻴﺌﺎﹰ ﳑﺎ ﺧﻠﻖ ﺍﷲ ﻣﻨﻬﺎ ﻭﻫﻲ ﻭﺍﺿﻌﺔ
ﻳﺪﻫﺎ ﻋﻠﻰ ﻓﺮﺟﻬﺎ ﻭﻗﺮﻳﺶ ﻗﺪ ﺃﺣﺪﻗﺖ ﺎ ،ﻭﻫﻲ ﺗﻘﻮﻝ:
ﻭﻣﺎ ﺑﺪﺍ ﻣﻨﻪ ﻓﻼ ﺃﺣﻠﹼﻪ ﺍﻟﻴﻮﻡ ﻳﺒﺪﻭ ﺑﻌﻀﻪ ﺃﻭ ﻛﻠﹼﻪ
ﺍﻟﺘﹼﻠﻔﻴﻕ ﻋﻨﺩ ﺍﻟﺯﺒﻴﺭ ﺒﻥ ﺒﻜﺎﺭ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﺧﻄﺐ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻣﻦ ﻋﻤﻪ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻬﻤﺎ ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ،ﻗﺪ ﺍﻧﺘﻈﺮﺕ ﻫﺬﺍ ﻣﻨﻚ ﺍﻧﻄﻠﻖ ﻣﻌﻲ ،ﻓﺨﺮﺝ ﻣﻌﻪ ﺣﺘﻰ ﺃﺩﺧﻠﻪ ﻣﱰﻟﻪ ﰒﹼ ﺃﺧﺮﺝ
ﺇﻟﻴﻪ ﺍﺑﻨﺘﻪ ﻓﺎﻃﻤﺔ ﻭﺳﻜﻴﻨﺔ ،ﻭﻗﺎﻝ ﻟﻪ :ﺍﺧﺘﺮ ﺃﻳﻬﻤﺎ ﺷﺌﺖ! ﻓﺎﺧﺘﺎﺭ ﻓﺎﻃﻤﺔ ،ﻓﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ .ﻓﻠﻤﺎ ﺣﻀﺮﺕ ﺍﳊﺴﻦ
ﺍﻟﻮﻓﺎﺓ ﻗﺎﻝ ﳍﺎ :ﺇﻧﻚ ﺍﻣﺮﺃﺓ ﻣﺮﻏﻮﺏ ﻓﻴﻚ ،ﻣﺘﺸﻮﻑ ﺇﻟﻴﻚ ﻻ ﺗﺘﺮﻛﲔ ،ﻭﺇﻧﻲ ﻣﺎ ﺃﺩﻉ ﰲ ﻗﻠﱯ ﺣﺴﺮﺓﹰ ﺳﻮﺍﻙ.
ﻓﺘﺰﻭﺟﻲ ﻣﻦ ﺷﺌﺖ ﺳﻮﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺜﻤﺎﻥ .ﰒﹼ ﻗﺎﻝ ﳍﺎ :ﻛﺄﻧﻲ ﻗﺪ ﺧﺮﺟﺖ ﻭﻗﺪﻣﺖ ﺟﺎﺀﻙ ﻻﺑﺴﺎﹰ
ﺣﻠﹼﺘﻪ ،ﻣﺮﺟﻼﹰ ﲨﺘﻪ ،ﻳﺴﲑ ﰲ ﺟﺎﻧﺐ ﺍﻟﻨﺎﺱ ﻣﻌﺘﺮﺿﺎﹰ ﻟﻚ ،ﻭﻟﺴﺖ ﺃﺩﻉ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﳘﹼﺎﹰ ﻏﲑﻙ .ﻓﻠﻢ ﻳﺪﻋﻬﺎ ﺣﺘﻰ
ﺍﺳﺘﻮﺛﻖ ﻣﻨﻬﺎ ﺑﺎﻹﳝﺎﻥ.
ﻭﻣﺎﺕ ﺍﳊﺴﻦ ،ﻓﺄﺧﺮﺟﺖ ﺟﻨﺎﺯﺗﻪ ،ﻓﻮﺍﻓﺎﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﻛﺎﻥ ﳚﺪ ﺑﻔﺎﻃﻤﺔ ﻭﺟﺪﺍﹰ ﺷﺪﻳﺪﺍﹰ ،ﻭﻛﺎﻥ ﺭﺟ ﹰ
ﻼ
ﲨﻴﻼﹰ ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﻄﺮﻑ ﻣﻦ ﺣﺴﻨﻪ ،ﻓﻨﻈﺮ ﺇﱃ ﻓﺎﻃﻤﺔ ﻭﻫﻲ ﺗﻠﻄﻢ ﻭﺟﻬﻬﺎ ﻋﻠﻰ ﺍﳊﺴﻦ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﺎ ﻣﻊ
ﻭﻟﻴﺪﺓ ﻟﻪ :ﺃﻥﹼ ﻻﺑﻦ ﻋﻤﻚ ﺃﺭﺑﺎﹰ ﰲ ﻭﺟﻬﻚ ﻓﺎﺭﻓﻘﻲ ﺑﻪ .ﻓﺎﺳﺘﺮﺧﺖ ﻳﺪﻫﺎ ﻭﺍﲪﺮ ﻭﺟﻬﻬﺎ ﺣﺘﻰ ﻋﺮﻑ ﺫﻟﻚ
ﲨﻴﻊ ﻣﻦ ﺣﻀﺮﻫﺎ .ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﻋﺪﺎ ﺧﻄﺒﻬﺎ ﻓﻘﺎﻟﺖ :ﻛﻴﻒ ﺃﻓﻌﻞ ﺑﺈﳝﺎﱐ؟ ﻗﺎﻝ ﳍﺎ :ﻟﻚ ﺑﻜﻞﹼ ﻣﺎﻝٍ ﻣﺎﻻﻥ؛
ﻭﺑﻜﻞﹼ ﳑﻠﻮﻙٍ ﳑﻠﻮﻛﺎﻥ .ﻓﻮﻓﹼﻰ ﳍﺎ ﻭﺗﺰﻭﺟﻬﺎ ﻓﻮﻟﺪﺕ ﻟﻪ ﳏﻤﺪﺍﹰ .ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﻣﻦ ﺣﺴﻨﻪ ﺍﻟﺪﻳﺒﺎﺝ ﻭﺍﻟﻘﺎﺳﻢ
ﻭﺭﻗﻴﺔ.
ﻭﻗﺎﻝ ﺍﻟﺰﺑﲑ :ﳌﹼﺎ ﺣﻀﺮﺕ ﺍﻟﻮﻓﺎﺓ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺧﺮﺟﺖ ﻋﻠﻴﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 83
ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻓﻘﺎﻝ ﳍﺎ :ﻛﺄﻧﻲ ﺑﻚ ﺗﺰ ﻭﺟﺖ ﻃﻠﺤﺔ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻌﻤﺮ ،ﻓﺤﻠﻔﺖ ﻟﻪ ﺑﻌﺘﻖ
ﺭﻗﻴﻘﻬﺎ ،ﻭﺇﻥﹼ ﻛﻞﹼ ﺷﻲﺀٍ ﳍﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻥ ﺗﺰﻭﺟﺘﻪ ﺃﺑﺪﺍﹰ .ﻓﻠﻤﺎ ﺗﻮﻓﹼﻲ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺣﻠﹼﺖ ،ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ
ﻃﻠﺤﺔ ﺑﻦ ﻋﻤﺮ ﻓﺨﻄﺒﻬﺎ ﻓﻘﺎﻟﺖ ﻟﻪ :ﻗﺪ ﺣﻠﻔﺖ .ﻭﺫﻛﺮﺕ ﳝﻴﻨﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ :ﺃﻋﻄﻴﻚ ﺑﻜﻞﹼ ﺷﻲﺀٍ ﺷﻴﺌﲔ.
ﻭﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺭﻗﻴﻘﻬﺎ ﻭﻣﺎ ﺣﻠﻔﺖ ﻋﻠﻴﻪ ﻋﺸﺮﻳﻦ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﻓﺄﺻﺪﻗﻬﺎ ﺿﻌﻔﻬﺎ ﻓﺘﺰﻭﺟﺘﻪ ،ﻓﻮﻟﺪﺕ ﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ
ﻭﺭﻣﻠﺔ .ﻓﺰﻭﺝ ﻃﻠﺤﺔ ﺍﺑﻨﺘﻪ ﺭﻣﻠﺔ ﻣﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻭﻛﺎﻧﺖ ﻓﺎﺋﻘﺔ ﺍﳉﻤﺎﻝ
ﻭﺍﳋﻠﻖ ،ﻓﻘﺎﻝ ﺇﲰﺎﻋﻴﻞ ﻟﻄﻠﺤﺔ ﺑﻦ ﻋﻤﺮ :ﺃﻧﺖ ﺃﲡﺮ ﺍﻟﻨﺎﺱ .ﻗﺎﻝ ﻟﻪ ﻭﺍﷲ ﻣﺎ ﻋﺎﳉﺖ ﲡﺎﺭﺓﹰ ﻗﻂ .ﻗﺎﻝ :ﺑﻠﻰ ﺣﲔ
ﺗﺰﻭﺟﺖ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﻘﺎﺳﻢ ﺑﺄﺭﺑﻌﲔ ﺃﻟﻔﺎﹰ ﻓﻮﻟﺪﺕ ﻟﻚ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺭﻣﻠﺔ ،ﻓﺰﻭﺟﺖ ﺭﻣﻠﺔ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻓﺮﲝﺖ
ﺳﺘﲔ ﺃﻟﻔﺎﹰ ﻭﺇﺑﺮﺍﻫﻴﻢ.
ﺘﺯﻭﺠﺘﻪ ﻗﺒﻝ ﺍﻨﻘﻀﺎﺀ ﻋﺩﺘﻬﺎ
ﻭﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺍﻟﻜﻠﱯ ﻗﺎﻝ :ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﺮﻣﺔ :ﺩﺧﻠﺖ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻫﺸﺎﻡ ﺃﻋﻮﺩﻩ ﻓﻘﻠﺖ:
ﻛﻴﻒ ﲡﺪ؟ ﻓﻘﺎﻝ :ﺃﺟﺪ ﰊ ﻭﺍﷲ ﺍﳌﻮﺕ ،ﻭﻣﺎ ﻣﻮﰐ ﺑﺄﺷﺪ ﻋﻠﻲ ﻣﻦ ﺃﻡ ﻫﺸﺎﻡ ،ﺃﺧﺎﻑ ﺃﻥ ﺗﺘﺰﻭﺝ ﺑﻌﺪﻱ.
ﻓﺤﻠﻔﺖ ﻟﻪ ﺃﻧﻬﺎ ﻻ ﺗﺘﺰﻭﺝ ﺑﻌﺪﻩ ﻓﻐﺸﻲ ﻭﺟﻬﻪ ﻧﻮﺭﺍﹰ ،ﻭﻗﺎﻝ :ﺍﻵﻥ ﻓﻠﻴﱰﻝ ﺍﳌﻮﺕ ﻣﱴ ﺷﺎﺀ .ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﻋﺪﺎ
ﺗﺰﻭﺟﺖ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ .ﻓﻘﻠﺖ ﰲ ﺫﻟﻚ؟.
ﻭﺇﻥ ﺗﻌﺴﺖ ﺑﺆﺳﺎﹰ ﻓﻠﻠﻌﲔ ﻭﺍﻟﻔﻢ ﻓﺈﻥ ﻟﻘﻴﺖ ﺧﲑﺍﹰ ﻓﻼ ﻳﻬﻨﻴﻬﺎ
ﻓﻠﻤﺎ ﺑﻠﻐﻬﺎ ﺫﻟﻚ ﻛﺘﺒﺖ ﺇﱄﹼ :ﻗﺪ ﺑﻠﻐﲏ ﻣﺎ ﲤﺜﹼﻠﺖ ﺑﻪ ،ﻭﻣﺎ ﻣﺜﻠﻲ ﰲ ﺃﺧﻴﻚ ﺇﻻﹼّ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻗﻀﺖ ﳓﺒﻬﺎ ﺑﻌﺪ ﺍﳊﻨﲔ ﺍﳌﺮﺟﻊ ﻭﻫﻞ ﻛﻨﺖ ﺇﻻﹼّ ﻭﺍﳍﺎﹰ ﺫﺍﺕ ﺗﺮﺣ ﺔٍ
ﻓﻔﻲ ﻏﲑ ﻣﻦ ﻗﺪ ﻭﺍﺭﺕ ﺍﻷﺭﺽ ﻣﻘﻨﻊ ﻓﺪﻉ ﺫﻛﺮ ﻣﻦ ﻗﺪ ﻭﺍﺭﺕ ﺍﻷﺭﺽ ﺷﺨﺼﻪ
ﻗﺎﻝ :ﻓﺒﻠﻎ ﻣﻨﻲ ﻛﻞﹼ ﻣﺒﻠﻎ .ﻓﺤﺴﺒﺖ ﺣﺴﺎﺎ ﻓﺈﺫﺍ ﻫﻲ ﻗﺪ ﻋﺠﻠﺖ ﺑﺎﻟﺘﺰﻭﺝ ﻭﺑﻘﻲ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﺪﺎ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ.
ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﻋﻤﺮ ﻓﺄﺧﱪﺗﻪ ﻓﺎﻧﻘﻀﻰ ﺍﻟﻨﻜﺎﺡ.
ﻫﻝ ﻴﺯﻭﻝ ﺍﻟﻬﻭﻯ ﺒﻌﺩ ﺍﻟﻤﻭﺕ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﻛﺎﻧﺖ ﺇﻣﺮﺃﺓﹲ ﻣﻦ ﺍﻟﻌﺮﺏ ﺗﺰﻭﺟﺖ ﺭﺟﻼﹰ ،ﻓﻜﺎﻧﺖ ﲡﺪ ﺑﻪ ،ﻭﳚﺪ ﺎ ﻭﺟﺪﺍﹰ ﺷﺪﻳﺪﺍﹰ،
ﻓﺘﺤﺎﻟﻔﺎ ﻭﺗﻌﺎﻫﺪﺍ ﺃﻥ ﻻ ﻳﺘﺰﻭﺝ ﺍﻟﺒﺎﻗﻲ ﻣﻨﻬﻤﺎ .ﻓﻤﺎ ﻟﺒﺚ ﺃﻥ ﻣﺎﺕ ﺑﻌﻠﻬﺎ ،ﻓﺘﺰ ﻭﺟﺖ ،ﻓﻼﻣﻬﺎ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﻧﻘﺾ
ﻋﻬﺪﻫﺎ ،ﻓﻘﺎﻟﺖ:
ﻭﺣﺒﻲ ﻟﺬﺍ ﻣﺎﺕ ﺫﺍﻙ ﺷﺪﻳﺪ. ﻟﻘﺪ ﻛﺎﻥ ﺣﺒﻲ ﺫﺍﻙ ﺣﺒﺎﹰ ﻣﱪﺣ ﺎﹰ
ﻭﺣﺒﻲ ﻟﺬﺍ ﻃﻮﻝ ﺍﳊﻴﺎﺓ ﻳﺰﻳﺪ ﻭﻛﺎﻧﺖ ﺣﻴﺎﰐ ﻋﻨﺪ ﺫﻟﻚ ﺟﻨ ﺔﹲ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 84
ﻛﺬﺍﻙ ﺍﳍﻮﻯ ﺑﻌﺪ ﺍﳌﻤﺎﺕ ﻳﺒﻴﺪ ﻓﻠﻤﺎ ﻣﻀﻰ ،ﻋﺎﺩﺕ ﳍﺬﺍ ﻣﻮﺩﰐ،
ﻟﻡ ﺘﺭﻉ ﻟﺒﻌﻠﻬﺎ ﺤﺭﻤﺔﹰ
ﺣﻜﻰ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ ﻗﺎﻝ:ﻋﺎﻫﺪ ﺭﺟﻞﹲ ﺍﻣﺮﺃﺗﻪ ﻭﻋﺎﻫﺪﺗﻪ ﺃﻥ ﻻ ﻳﺘﺰﻭﺝ ﺍﻟﺒﺎﻗﻲ ﻣﻨﻬﻤﺎ،ﻓﻬﻠﻚ ﺍﻟﺮﺟﻞ ،ﻓﻠﻢ ﺗﻠﺒﺚ
ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﺰﻭﺟﺖ .ﻓﻠﻤﺎ ﻛﺎﻥ ﻟﻴﻠﺔ ﺍﻟﺒﻨﺎﺀ ﺎ ﺭﺃﺕ ﰲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﺷﺨﺼﺎﹰ ﻓﺘﺄﻣﻠﺘﻪ ،ﻓﺈﺫﺍ ﻫﻮ ﺯﻭﺟﻬﺎ ،ﻭﻫﻮ ﻳﻘﻮﻝ
ﳍﺎ :ﻧﻘﻀﺖ ﺍﻟﻌﻬﺪ ﻭﱂ ﺗﺮﻋﻲ ﻟﻪ .ﻭﺃﺻﺒﺤﺖ ﻓﺄﲤﹼﺖ ﻧﻜﺎﺣﻬﺎ.
ﺘﺭﻜﻬﺎ ﻭﺃﻭﺼﻰ ﺒﻬﺎ ﻓﺨﺎﻨﺘﻪ
ﻭﺭﻭﻯ ﺍﺑﻦ ﺷﻬﺎﺏ :ﺃﻥﹼ ﺭﺟﻼﹰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻏﺰﺍ ﻓﺄﻭﺻﻰ ﺍﺑﻦ ﻋﻢ ﻟﻪ ﺑﺄﻫﻠﻪ ،ﻓﺄﺗﻰ ﺍﺑﻦ ﻋﻢ ﺍﻟﺮﺟﻞ ﻟﻴﻠﺔ ﻣﻦ
ﺍﻟﻠﻴﺎﱄ ﻓﺘﻄﻠﹼﻊ ﻋﻠﻰ ﺣﺎﻝ ﺯﻭﺟﺔ ﺍﺑﻦ ﻋﻤﻪ ﻓﺈﺫﺍ ﺑﺎﻟﺒﻴﺖ ﻣﺼﺒﺎﺡ ﻳﺰﻫﺮ ﻭﺭﺍﺋﺤﺔﹲ ﻃﻴﺒﺔﹲ ،ﻭﺇﺫﺍ ﺑﺮﺟﻞٍ ﻣﺘﻜﻰﺀٍ ﻋﻠﻰ
ﻓﺮﺍﺵ ﺍﺑﻦ ﻋﻤﻪ ﻭﻫﻮ ﻳﺘﻐﻨﻰ ﻭﻳﻘﻮﻝ:
ﺧﻠﻮﺕ ﺑﻌﺮﺳﻪ ﺑﺪﺭ ﺍﻟﺘﻤﺎﻡ ﻭﺃﺷﻌﺚ ﻏﺮﺓ ﺍﻹﺳﻼﻡ ﻣﻨﻲ
ﻋﻠﻰ ﺟﺮﺩﺍﺀ ﻻﺣﻘﺔ ﺍﳊﺰﺍﻡ ﺃﺑﻴﺖ ﻋﻠﻰ ﺗﺮﺍﺋﺒﻬﺎ ﻭﻳﻐﺪﻭ
ﻓﺌﺎﻡ ﻳﻨﺘﻤﲔ ﺇﱃ ﻓﺌﺎﻡ ﻛﺄﻥﹼ ﳎﺎﻣﻊ ﺍﻟﺮﺑﻼﺕ ﻣﻨﻬﺎ
ﻓﻠﻢ ﻳﻘﺪﺭ ﺍﻟﺮﺟﻞ ﺃﻥ ﳝﻠﻚ ﻧﻔﺴﻪ ﺣﺘﻰ ﺩﺧﻞ ﻋﻠﻴﻪ ﻓﻀﺮﺑﻪ ﺣﺘﻰ ﻗﺘﻠﻪ .ﻭﺭﻓﻊ ﺍﳋﱪ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻪ ،ﻓﺼﻌﺪ ﺍﳌﻨﱪ ﻭﺧﻄﺐ ﻭﻗﺎﻝ :ﻋﺰﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻗﺘﻞ ﺣﺎﺿﺮﺍﹰ ﻭﻳﺴﻤﻊ ﻛﻼﻣﻲ
ﻓﻠﻴﻘﻢ .ﻓﻘﺎﻝ :ﺃﺑﻌﺪﻩ ﺍﷲ ،ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﱪﻩ؟ ﻓﺄﺧﱪﻩ ﻭﺃﻧﺸﺪﻩ ﺍﻷﺑﻴﺎﺕ ،ﻓﻘﺎﻝ :ﺃﺿﺮﺑﺖ ﻋﻨﻘﻪ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻳﺎ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻓﻘﺎﻝ :ﺃﺑﻌﺪﻩ ﺍﷲ ،ﻓﻘﺪ ﻫﺪﺭ ﺩﻣﻪ.
ﻟﻡ ﺘﺭﻉ ﻋﻬﺩﺍﹰ ﻭﻟﻡ ﻴﺭﻉ ﻗﺭﺍﺒﺔﹰ
ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ :ﻛﺎﻥ ﺃﺑﻮ ﺫﺅﻳﺐ ﺍﳍﺬﱄ ﻳﻬﻮﻯ ﺍﻣﺮﺃﺓﹰ ﻳﻘﺎﻝ ﳍﺎ ﺃﻡ ﻋﻤﺮﻭ ،ﻭﻛﺎﻥ ﻳﺒﻌﺚ ﺇﻟﻴﻬﺎ ﺧﺎﻟﺪ ﺍﺑﻦ
ﺃﺧﻴﻪ ﺯﻫﲑ ،ﻓﺮﺍﻭﺩﺕ ﺍﻟﻐﻼﻡ ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻓﺎﻣﺘﻨﻊ ﻭﻗﺎﻝ :ﺃﻛﺮﻩ ﺃﻥ ﻳﺒﻠﻎ ﺃﺑﺎ ﺫﺅﻳﺐ .ﻓﻘﺎﻟﺖ ﻟﻪ :ﻣﺎ ﻳﺮﺍﱐ ﻭﺇﻳﺎﻙ
ﺇﻻﹼّ ﺍﻟﻜﻮﺍﻛﺐ .ﻓﺒﺎﺕ ﻭﻗﺎﻝ:
ﻭﺃﻡ ﻋﻤﺮﻭ ﻓﻠﻨﻌﻢ ﺍﻟﺼﺎﺣﺐ ﻣﺎ ﹼﰒ ﺇﻻﹼّ ﺃﻧﺎ ﻭﺍﻟﻜﻮﺍﻛﺐ
ﻓﻠﻤﺎ ﺭﺟﻊ ﺇﱃ ﺃﰊ ﺫﺅﻳﺐ ﺍﺳﺘﺮﺍﺏ ﺑﻪ ،ﻭﻗﺎﻝ :ﻭﺍﷲ ﺇﻧﻲ ﻷﺟﺪ ﺭﻳﺢ ﺃﻡ ﻋﻤﺮﻭ ﻣﻨﻚ .ﰒﹼ ﺟﻌﻞ ﻻ ﻳﺄﺗﻴﻪ ﺇﻻﹼّ
ﺍﺳﺘﺮﺍﺏ ﺑﻪ ،ﻓﻘﺎﻝ ﺧﺎﻟﺪ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 85
ﻛﻨﺖ ﺇﺫﺍ ﻣﺎ ﺟﺌﺘﻪ ﻣﻦ ﻏﻴﺐ، ﻳﺎ ﻗﻮﻡ ﻣﺎ ﱄ ﻭﰊ ﺫﺅﻳﺐ،
ﻛﺄﻧﲏ ﺃﺭﺑﺘﻪ ﺑﺮﻳﺐ. ﺲ ﻋﻄﻔﻲ ،ﻭﻳﺸ ﻢ ﺛﻮﰊ،
ﳝ
ﻓﻘﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ،ﻭﻫﻲ ﻣﻦ ﻗﺼﻴﺪﺓ ﻣﻦ ﺟﻴﺪ ﺷﻌﺮﻩ:
ﻳﻮﱄ ﻋﻠﻰ ﻗﺼﺪ ﺍﻟﺴﺒﻴﻞ ﺃﻣﻮﺭﻫﺎ ﺩﻋﺎ ﺧﺎﻟﺪﺍﹰ ﺃﺳﺮﻯ ﻟﻴﺎﱄ ﻧﻔﺴﻪ
ﻭﰲ ﺍﻟﻨﻔﺲ ﻣﻨﻪ ﻏﺪﺭﻫﺎ ﻭﻓﺠﻮﺭﻫﺎ ﻓﻠﻤﺎ ﺗﻮﻓﹼﺎﻫﺎ ﺍﻟ ﺸﺒﺎﺏ ﻭﻏﺪﺭﻩ،
ﺃﻏﺎﻧﻴﺞ ﺧﻮﺩٍ ﻛﺎﻥ ﺣﻴﻨﺎﹰ ﻳﺰﻭﺭﻫﺎ ﻟﻮﻯ ﺭﺃﺳﻪ ﻋﻨﻲ ،ﻭﻣﺎﻝ ﺑﻮ ﺩﻩ،
ﻳﻈﻞﹼ ﻷﺻﺤﺎﺏ ﺍﻟﺴﻔﺎﻩ ﻳﺜﲑﻫﺎ ﺗﻌﻠﹼﻘﻬﺎ ﻣﻨﻪ ﺩﻻﻝ ﻭﻣﻘﻠﺔ
ﻓﺄﺟﺎﺑﻪ ﺧﺎﻟﺪ:
ﻭﺳﺎﻓﺮ ﻭﺍﻷﺣﻼﻡ ﺟﻢ ﻏﻴﻮﺭﻫﺎ ﻓﻼ ﻳﺒﻌﺪﻥﹼ ﺍﷲ ﻋﻘﻠﻚ ﺇﻥ ﻏﺰﺍ
ﺇﻟﻴﻚ ﺇﺫﺍ ﺿﺎﻗﺖ ﺑﺄﻣﺮٍ ﺻﺪﻭﺭﻫﺎ ﻭﻛﻨﺖ ﺇﻣﺎﻣﺎﹰ ﻟﻠﻌﺸﲑﺓ ﺗﻨﺘﻬﻲ
ﺃﻟﺬﹼ ﻣﻦ ﺍﻟﺸﻜﻮﻯ ﺇﺫﺍ ﻣﺎ ﻳﺴﻮﺭﻫﺎ ﻭﻗﺎﲰﻬﺎ ﺑﺎﷲ ﺟﻬﺪﺍﹰ ﻷﻧﺘﻢ
ﺻﺮﳝﺘﻪ ﻭﺍﻟﻨﻔﺲ ﻣﺮ ﺿﻤﲑﻫﺎ ﻓﻠﻢ ﻳﻐﻦ ﻋﻨﻪ ﺧﺪﻋﻪ ﺣﲔ ﺃﺯﻣﻌﺖ
ﻗﺎﻝ:ﻭﻛﺎﻥ ﺃﺑﻮ ﺫﺅﻳﺐ ﺃﺧﺬﻫﺎ ﻣﻦ ﻣﻠﻚ ﺑﻦ ﻋﻮﳝﺮ ﻭﻛﺎﻥ ﻣﻠﻚ ﻳﺮﺳﻠﻪ ﺇﻟﻴﻬﺎ ،ﻓﻠﻤﺎ ﻛﱪ ﺃﺧﺬﺕ ﺃﺑﺎ ﺫﺅﻳﺐ،
ﻓﻠﻤﺎ ﻛﱪ ﺃﺧﺬﺕ ﺧﺎﻟﺪﺍﹰ .ﻭﻗﺎﻝ:
ﻭﻫﻞ ﻳﺼﻠﺢ ﺍﻟﺴﻴﻔﺎﻥ ،ﻭﳛﻚ ،ﰲ ﻏﻤﺪ؟ ﺗﺮﻳﺪﻳﻦ ﻛﻴﻤﺎ ﲡﻤﻌﻴﲏ ﻭﺧﺎﻟﺪﺍﹰ
ﻓﺘﺤﻔﻈﲏ ﺑﺎﻟﻐﻴﺐ ﺃﻭ ﺑﻌﺾ ﻣﺎ ﺗﺒﺪﻱ. ﺃﺧﺎﻟﺪ ،ﻣﺎ ﺭﺍﻋﻴﺖ ﻣﻨﻲ ﻗﺮﺍﺑ ﺔﹰ
ﻋﻥ ﻗﺭﻴﺏٍ ﺘﺒﻴﻊ ﻜﻔﻠﻬﺎ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﻛﺎﻥ ﺻﺨﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺮﻳﺪ ﻳﺘﻌﺸﻖ ﺍﺑﻨﺔ ﻋﻤﻪ ﺳﻠﻤﻰ ﺑﻨﺖ ﻛﻌﺐ ،ﻭﻛﺎﻥ ﳜﻄﺒﻬﺎ ﻓﺘﺄﰉ
ﻋﻠﻴﻪ ،ﻓﺄﻗﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﺣﻴﻨﺎﹰ ﰒﹼ ﺃﻏﺎﺭﺕ ﺑﻨﻮ ﺃﺳﺪٍ ﻋﻠﻰ ﺑﲏ ﺳﻠﻴﻢٍ ﻓﻐﻠﺒﻮﻫﻢ ﻭﺻﺨﺮ ﻏﺎﺋﺐ .ﻭﺃﺧﺬﺕ ﺳﻠﻤﻰ
ﻓﻴﻤﻦ ﺃﺧﺬ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﻗﺘﻞ ﻋﺪﺩ ﻣﻨﻬﻢ ،ﻭﺃﺳﺮ ﺁﺧﺮﻭﻥ .ﻭﺃﻗﺒﻞ ﺻﺨﺮ ﻓﻨﻈﺮ ﺇﱃ ﺩﻳﺎﺭﻫﻢ ﺑﻠﻘﻌﺎﹰ ﻭﺃﺧﱪ ﺍﳋﱪ،
ﻓﺸﺪ ﻋﻠﻴﻪ ﺳﻼﺣﻪ ،ﻭﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻓﺮﺳﻪ ،ﻭﺃﺧﺬ ﺃﺛﺮﻫﻢ ﺣﺘﻰ ﳊﻘﻬﻢ ،ﻓﻠﻤﺎ ﻧﻈﺮﻭﺍ ﺇﻟﻴﻪ ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﻛﺎﻥ ﺷﺮﺩ
ﻣﻦ ﺑﲏ ﺳﻠﻴﻢ ،ﻭﻗﺪ ﺃﺣﺐ ﺍﷲ ﺃﻥ ﻻ ﻳﺪﻉ ﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ .ﻓﺠﻌﻞ ﻳﱪﺯ ﺇﻟﻴﻪ ﺍﻟﻔﺎﺭﺱ ﺑﻌﺪ ﺍﻟﻔﺎﺭﺱ ﻓﻴﻘﺘﻠﻪ ،ﻓﻠﻤﺎ ﺃﻛﺜﺮ
ﻓﻴﻬﻢ ﺍﻟﻘﺘﻞ ،ﺣﻠﹼﺖ ﺃﺳﺎﺭﻯ ﺑﲏ ﺳﻠﻴﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﺛﺎﺭﻭﺍ ﻋﻠﻰ ﺑﲏ ﺃﺳﺪ.
ﻭﻧﻈﺮ ﺻﺨﺮ ﺇﱃ ﺳﻠﻤﻰ ﻭﻫﻲ ﻣﻊ ﻋﺒﺪ ﺃﺳﻮﺩ ،ﻗﺪ ﺷﺪﻫﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ،ﻓﻄﻌﻨﻪ ﺻﺨﺮ ﻓﻘﺘﻠﻪ ﻭﺍﺳﺘﻨﻘﺬ ﺳﻠﻤﻰ
ﻭﺭﺟﻊ ﺎ .ﻭﻗﺪ ﺃﺻﺎﺑﺘﻪ ﻃﻌﻨﺔ ﺃﰊ ﺛﻮﺭ ﺍﻷﺳﺪﻱ ﰲ ﺟﻨﺒﻪ ،ﻭﺗﺰﻭﺝ ﺳﻠﻤﻰ .ﻭﻛﺎﻥ ﳛﺒﻬﺎ ﻭﻳﻜﺮﻣﻬﺎ ،ﻭﻳﻔﻀﻠﻬﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 86
ﻋﻠﻰ ﺃﻫﻠﻪ .ﰒﹼ ﺑﻌﺪ ﺫﻟﻚ ﺍﻧﺘﻘﺾ ﺟﺮﺣﻪ ﻓﻤﺮﺽ ﺣﻮﻻﹰ ،ﻭﻛﺎﻥ ﻧﺴﺎﺀ ﺍﳊﻲ ﻳﺪﺧﻠﻦ ﺇﱃ ﺳﻠﻤﻰ ﻋﻮﺍﺋﺪ ﻓﻴﻘﻠﻦ:
ﻛﻴﻒ ﺃﺻﺒﺢ ﺻ ﺨﺮ؟ ﻓﺘﻘﻮﻝ :ﻻ ﺣﻲ ﻓﲑﺟﻰ ﻭﻻ ﻣﻴﺖ ﻓﻴﻨﺴﻰ .ﻭﻣﺮ ﺎ ﺭﺟﻞﹲ ﻭﻫﻲ ﻗﺎﺋﻤﺔﹲ ﻭﻛﺎﻧﺖ ﺫﺍﺕ ﺧﻠﻖٍ
ﻭﺃﺭﺩﺍﻑ ،ﻓﻘﺎﻝ :ﺃﻳﺒﺎﻉ ﻫﺬﺍ ﺍﻟﻜﻔﻞ؟ ﻓﻘﺎﻟﺖ :ﻋﻦ ﻗﺮﻳﺐٍ ﻓﺴﻤﻌﻬﺎ ﺻﺨﺮ ،ﻭﱂ ﺗﻌﻠﻢ ،ﻓﻘﺎﻝ ﳍﺎ :ﻧﺎﻭﻟﻴﲏ ﺍﻟﺴﻴﻒ
ﺃﻧﻈﺮ ﻫﻞ ﺻﺪﻯﺀٌ ﺃﻡ ﻻ؟ ﻭﺃﺭﺍﺩ ﻗﺘﻠﻬﺎ ،ﻓﻨﺎﻭﻟﺘﻪ ﻭﱂ ﺗﻌﻠﻢ ،ﻓﺈﺫﺍ ﻫﻮ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﲪﻠﻪ ﻓﻘﺎﻝ:
ﻭﻣﻠﹼﺖ ﺳﻠﻴﻤﻰ ﻣﻀﺠﻌﻲ ﻭﻣﻜﺎﱐ ﺃﺭﻯ ﺃﻡ ﺻﺨﺮٍ ﻣﺎ ﲤ ﹼﻞ ﻋﻴﺎﺩﰐ
ﻋﻠﻴﻚ ﻭﻣﻦ ﻳﻐﺘﺮ ﺑﺎﳊﺪﺛﺎﻥ ﻭﻣﺎ ﻛﻨﺖ ﺃﺧﺸﻰ ﺃﻥ ﺃﻛﻮﻥ ﺟﻨﺎﺯﺓﹰ
ﻓﻼ ﻋﺎﺵ ﺇﻻﹼّ ﰲ ﺷﻘﺎ ﻭﻫﻮﺍﻥ ﻱ ﺍﻣﺮﻯﺀٍ ﺳﺎﻭﻯ ﺑﺄﻡٍ ﺣﻠﻴﻠ ﺔٍ
ﻓﺄ
ﻭﻗﺪ ﺣﻴﻞ ﺑﲔ ﺍﻟﻌﲑ ﻭﺍﻟﻨﺰﻭﺍﻥ ﺃﻫﻢ ﺑﺄﻣﺮ ﺍﳊﺮﻡ ﻟﻮ ﺃﺳﺘﻄﻴﻌﻪ،
ﻭﺃﲰﻌﺖ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﺃﺫﻧﺎﻥ ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺃﻳﻘﻈﺖ ﻣﻦ ﻛﺎﻥ ﻧﺎﺋﻤ ﺎﹰ
ﳏﻠﺔ ﻳﻌﺴﻮﺏ ﺑﺮﺃﺱ ﺳﻨﺎﻥ. ﻓﻠﻠﻤﻮﺕ ،ﺧﲑ ﻣﻦ ﺣﻴﺎﺓٍ ﻛﺄﻧﻬﺎ
ﻗﺎﻝ :ﻭﻧﺘﺄﺕ ﰲ ﻣﻮﺿﻊ ﺍﳉﺮﺡ ﻗﻄﻌﺔﹰ ﻓﺄﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ﺑﻘﻄﻌﻬﺎ ،ﻓﻘﺎﻝ ﳍﻢ :ﺷﺄﻧﻜﻢ .ﻓﻠﻤﺎ ﻗﻄﻌﺖ ﻣﺎﺕ.
ﻏﺩﺭﺕ ﺤﺘﹼﻰ ﺒﺄﺒﻴﻬﺎ
ﻗﺎﻝ ﻛﺎﻥ ﺍﻟﺴﺎﻃﺮﻭﻥ ﻭﺍﳌﻠﻚ ،ﻣﻠﻚ ﺍﻟﻴﻮﻧﺎﻧﻴﲔ ،ﻗﺪ ﺑﲎ ﺣﺼﻨﺎﹰ ﻳﺴﻤﻰ ﺍﻟﺜﹼﺮﺛﺎﺭ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺑﺎﺏ ﻇﺎﻫﺮ ﻓﻜﻞﹼ ﻣﻦ
ﻏﺰﺍﻩ ﻣﻦ ﺍﳌﻠﻮﻙ ﺭﺟﻊ ﻋﻨﻪ ﺧﺎﺋﺒﺎﹰ ﺣﺘﻰ ﻏﺰﺍﻩ ﺳﺎﺑﻮﺭ ﺫﻭ ﺍﻷﻛﺘﺎﻑ ،ﻣﻠﻚ ﻓﺎﺭﺱ ،ﻓﺤﺼﺮﻩ ﺃﺷﻬﺮﺍﹰ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ
ﺷﻲﺀٍ .ﻓﺄﺷﺮﻓﺖ ﻳﻮﻣﺎﹰ ﻣﻦ ﺍﳊﺼﻦ ﺍﻟﻨﻀﲑﺓ ﺍﺑﻨﺔ ﺍﳌﻠﻚ ،ﻓﻨﻈﺮﺕ ﺇﱃ ﺳﺎﺑﻮﺭ ﻓﻬﻮﻳﺘﻪ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﲨﻞ ﺍﻟﻨﺎﺱ
ﻭﺃﻣﺪﻫﻢ ﻗﺎﻣﺔﹰ ،ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ :ﺇﻥ ﺃﻧﺖ ﺿﻤﻨﺖ ﱄ ﺃﻥ ﺗﺘﺰﻭﺟﲏ ﻭﺗﻔﻀﻠﲏ ﻋﻠﻰ ﻧﺴﺎﺋﻚ ﺩﻟﻠﺘﻚ ﻋﻠﻰ ﻓﺘﺢ ﻫﺬﺍ
ﺍﳊﺼﻦ .ﻓﻀﻤﻦ ﳍﺎ ﺫﻟﻚ ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ :ﺃﻥ ﺃﻧﺜﺮ ﰲ ﺍﻟﺜﹼﺮﺛﺎﺭ ﺗﺒﻨﺎﹰ ﻭﺍﺟﻌﻞ ﺍﻟﺮﺟﺎﻝ ﻳﺘﺒﻌﻮﻧﻪ ﺣﺘﻰ ﻳﺮﻭﺍ ﺣﻴﺚ
ﻳﺪﺧﻞ .ﻓﺈﻥﹼ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻳﻔﻀﻲ ﺇﱃ ﺍﳊﺼﻦ ،ﻭﻓﻴﻪ ﺑﺎﺑﻪ .ﻓﻔﻌﻞ ﺫﻟﻚ ﺳﺎﺑﻮﺭ ،ﻭﻋﻤﺪﺕ ﺍﻟﻨﻀﲑﺓ ﺇﱃ ﺃﺑﻴﻬﺎ
ﻓﺴﻘﺘﻪ ﺍﳋﻤﺮ ﺣﺘﻰ ﺃﺳﻜﺮﺗﻪ ،ﻓﻠﻢ ﻳﺸﻌﺮ ﺃﻫﻞ ﺍﳊﺼﻦ ﺇﻻﹼّ ﻭﺳﺎﺑﻮﺭ ﻣﻌﻬﻢ ﻭﻫﻢ ﺁﻣﻨﻮﻥ.
ﻗﺎﻝ :ﻓﻠﻤﺎ ﻓﺮ ﺳﺎﺑﻮﺭ ﺑﺎﳊﺼﻦ ،ﻭﻗﺘﻞ ﺍﳌﻠﻚ ﺃﺑﺎ ﻧﻀﲑﺓ ،ﻭﲨﻊ ﺟﻨﺪﻩ ،ﺗﺰﻭﺝ ﺑﺎﻟﻨﻀﲑﺓ ﻓﺒﺎﺗﺖ ﻣﻌﻪ ﻣﺴﻬﺮﺓﹰ ﻻ
ﺗﻨﺎﻡ ﺗﺘﻘﻠﹼﺐ ﻣﻦ ﺟﻨﺐٍ ﺇﱃ ﺟﻨﺐ .ﻓﻘﺎﻝ ﳍﺎ ﺳﺎﺑﻮﺭ :ﻣﺎ ﻟﻚ ﻻ ﺗﻨﺎﻣﲔ؟ ﻓﻘﺎﻟﺖ :ﺇﻥﹼ ﺟﻨﱯ ﲡﺎﰱ ﻋﻦ ﻓﺮﺍﺷﻚ.
ﻗﺎﻝ :ﻭﱂ ،ﻓﻮﺍﷲ ﻣﺎ ﻧﺎﻣﺖ ﺍﳌﻠﻮﻙ ﻋﻠﻰ ﺃﻟﲔ ﻣﻨﻪ ﻭﻻ ﺃﻭﻃﺄ ،ﻭﺇﻥﹼ ﻓﺮﺷﻪ ﻟﺰﻏﺐ ﺍﻟﻴﻤﺎﻡ .ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺳﺎﺑﻮﺭ ﻧﻈﺮ
ﺇﱃ ﻭﺭﻗﺔ ﺁﺱ ﺑﲔ ﺃﻋﻜﺎﺎ ،ﻓﺘﻨﺎﻭﳍﺎ ،ﻓﺪﻣﻰ ﻣﻮﺿﻌﻬﺎ .ﻓﻘﺎﻝ ﳍﺎ :ﻭﳛﻚ ﲟﺎﺫﺍ ﻛﺎﻥ ﺃﺑﻮﻙ ﻳﻐﺬﹼﻳﻚ؟ ﻗﺎﻟﺖ :ﺑﺎﳌﺦ
ﻭﺍﻟﺰﺑﺪ ﻭﺍﻟﺒﻠﺢ ﻭﺍﻟﺸﻬﺪ ﻭﺻﻔﻮ ﺍﳋﻤﺮ .ﻓﻘﺎﻝ ﳍﺎ ﺳﺎﺑﻮﺭ :ﺇﻧﻲ ﳉﺪﻳﺮ ﺃﻥ ﻻ ﺃﺳﺘﺒﻘﻴﻚ ﺑﻌﺪ ﺇﻫﻼﻙ ﺃﺑﺎﻙ ﻭﻗﻮﻣﻚ،
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 87
ﻭﻛﺎﻧﺖ ﺣﺎﻟﻚ ﻋﻨﺪﻫﻢ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﺘﺬ ﺗﺼﻔﲔ ،ﻭﺃﻣﺮ ﺑﺈﺣﻀﺎﺭ ﻓﺮﺳﲔ ﻓﺮﺑﻄﺖ ﺇﱃ ﺃﺭﺟﻠﻬﻤﺎ ﺑﻐﺪﺍﺋﺮﻫﺎ ﻭﻧﻔﹼﺮﺍ
ﻓﻘﻄﻌﺎﻫﺎ ﻧﺼﻔﲔ ،ﻓﺬﻟﻚ ﻗﻮﻝ ﻋﺪﻱ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻣﻦ ﻗﻌﺮﻩ ﺃﻳﺪ ﻣﻨﺎﻛﺒﻬﺎ ﻭﺍﳊﺼﻦ ﺻﺒﺖ ﻋﻠﻴﻪ ﺩﺍﻫﻴ ﺔﹲ
ﺃﺭﺑﺎﺏ ﻣﻠﻚ ﺟﺰﻝ ﻣﻮﺍﻫﺒﻬﺎ ﻣﻦ ﻳﻌﺪ ﻣﺎ ﻛﺎﻥ ﻭﻫﻮ ﻳﻌﻤﺮﻩ
ﻭﺼﻠﺕ ﺍﻟﺨﻴﺎﻨﺔ ﺤ ﺘﹼﻰ ﺇﻟﻰ ﺃﻡ ﺍﻟﺒﻨﻴﻥ؟
ﻭﻳﺮﻭﻯ ﺃﻥﹼ ﻭﺿﺎﺡ ﺍﻟﻴﻤﻦ ﻧﺸﺄ ﻫﻮ ﻭﺃﻡ ﺍﻟﺒﻨﲔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺻﻐﲑﻳﻦ ﻓﺄﺣﺒﻬﺎ ﻭﺃﺣﺒﺘﻪ،
ﻭﻛﺎﻥ ﻻ ﻳﺼﱪ ﻋﻨﻬﺎ ﺣﺘﻰ ﺇﺫﺍ ﺷﺒﺖ ﺣﺠﺒﺖ ﻋﻨﻪ ،ﻓﻄﺎﻝ ﻤﺎ ﺍﻟﺒﻼﺀ .ﻓﺤﺞ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﺒﻠﻐﻪ ﲨﺎﻝ
ﺃﻡ ﺍﻟﺒﻨﲔ ﻭﺃﺩﺎ ﻓﺘﺰﻭﺟﻬﺎ ﻭﻧﻘﻠﻬﺎ ﻣﻌﻪ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﺬﻫﺐ ﻋﻘﻞ ﻭﺿﺎﺡ ﻋﻠﻴﻬﺎ ﻭﺟﻌﻞ ﻳﺬﻭﺏ ﻭﻳﻨﺤﻞ ﻓﻠﻤﺎ ﻃﺎﻝ
ﻋﻠﻴﻪ ﺍﻟﺒﻼﺀ ﻭﺻﺎﺭ ﺇﱃ ﺍﻟﻮﺳﻮﺍﺱ ﺧﺮﺝ ﺇﱃ ﻣﻜﹼﺔ ﺣﺎﺟﺎﹰ ﻭﻗﺎﻝ ﻟﻌﻠﹼﻲ ﺃﺳﺘﻌﻴﺬ ﺑﺎﷲ ﳑﺎ ﺃﻧﺎ ﻓﻴﻪ ﻭﺃﺩﻋﻮ ﺍﷲ ﻓﻠﻌﻠﹼﻪ
ﻳﺮﲪﲏ.
ﻓﻠﻤﺎ ﻗﻀﻰ ﺣﺠﻪ ﺷﺨﺺ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﺠﻌﻞ ﻳﻄﻮﻑ ﺑﻘﺼﺮ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﰲ ﻛﻞﹼ ﻳﻮﻡٍ ﻻ ﳚﺪ ﺣﻴﻠﺔﹰ ﺣﺘﻰ
ﺃﺭﻯ ﰲ ﻳﻮﻡٍ ﻣﻦ ﺍﻷﻳﺎﻡ ﺟﺎﺭﻳﺔﹰ ﺻﻔﺮﺍﺀ ﺧﺎﺭﺟﺔﹰ ﻣﻦ ﺍﻟﻘﺼﺮ ﲤﺸﻲ ﻓﻤﺸﻰ ﻣﻌﻬﺎ ﻭﱂ ﻳﺰﻝ ﺎ ﺣﺘﻰ ﺃﻧﺴﺖ ﺑﻪ
ﻓﻘﺎﻝ ﳍﺎ :ﺃﺗﻌﺮﻓﲔ ﺃﻡ ﺍﻟﺒﻨﲔ ﲟﻮﺿﻌﻲ؟ ﻓﻘﺎﻟﺖ :ﻋﻦ ﻣﻮﻻﰐ ﺗﺴﺄﻝ؟ ﻗﺎﻝ ﳍﺎ :ﻫﻲ ﺍﺑﻨﺔ ﻋﻤﻲ ،ﻭﺇﻧﻬﺎ ﻟﺘﺴﺮ
ﲟﻮﺿﻌﻲ ﻟﻮ ﺃﺧﱪﺎ ،ﻗﺎﻟﺖ :ﻓﺄﻧﺎ ﺃﺧﱪﻫﺎ.
ﻓﻤﻀﺖ ﺍﳉﹼﺎﺭﻳﺔ ﻓﺄﺧﱪﺕ ﺃﻡ ﺍﻟﺒﻨﲔ ﻓﻘﺎﻟﺖ ﳍﺎ :ﻭﻳﻠﻚ ﺃﺣﻲ ﻫﻮ؟ ﻗﺎﻟﺖ ﳍﺎ :ﻧﻌﻢ ﻳﺎ ﻣﻮﻻﰐ .ﻗﺎﻟﺖ ﳍﺎ :ﺇﺭﺟﻌﻲ
ﺇﻟﻴﻪ ،ﻭﻗﻮﱄ ﻟﻪ ﻛﻦ ﻣﻜﺎﻧﻚ ﺣﺘﻰ ﻳﺄﺗﻴﻚ ﺭﺳﻮﱄ ،ﻓﺈﻧﻲ ﻻ ﺃﺩﻉ ﺍﻻﺣﺘﻴﺎﻝ ﻟﻚ :ﻭﺍﺣﺘﺎﻟﺖ ﻟﻪ ﻓﺄﺩﺧﻠﺘﻪ ﰲ
ﺻﻨﺪﻭﻕ ،ﻓﻤﻜﺚ ﻋﻨﺪﻫﺎ ﺣﻴﻨﺎﹰ ﻓﺈﺫﺍ ﺃﻣﻨﺖ ﺃﺧﺮﺟﺘﻪ ﻓﻘﻌﺪ ﻣﻌﻬﺎ ،ﻭﺇﺫﺍ ﺧﺎﻓﺖ ﻋﲔ ﺭﻗﻴﺐ ﺃﺩﺧﻠﺘﻪ ﰲ ﺍﻟﺼﻨﺪﻭﻕ.
ﻭﺃﻫﺪﻱ ﻳﻮﻣﺎﹰ ﻟﻮﻟﻴﺪ ﺟﻮﻫﺮ ﻓﻘﺎﻝ ﻟﺒﻌﺾ ﺧﺪﻣﻪ ﺧﺬ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﻭﺃﻣﺾ ﺑﻪ ﺇﱃ ﺃﻡ ﺍﻟﺒﻨﲔ ﻭﻗﻞ ﳍﺎ :ﺃﻫﺪﻱ ﻫﺬﺍ
ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻮﺟﻪ ﺑﻪ ﺇﻟﻴﻚ .ﻓﺪﺧﻞ ﺍﳋﺎﺩﻡ ﻣﻔﺎﺟﺄﺓﹰ ﻭﻭﺿﺎﺡ ﻣﻌﻬﺎ ﻗﺎﻋﺪ ﻓﻠﻤﺤﻪ ﺍﳋﺎﺩﻡ،ﻭﱂ ﺗﺸﻌﺮ ﺃﻡ
ﺍﻟﺒﻨﲔ ،ﻓﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺼﻨﺪﻭﻕ ﻓﺪﺧﻠﻪ.
ﻭﺃﺩﻯ ﺍﳋﺎﺩﻡ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻗﺎﻝ :ﻫﱯ ﱄ ﻣﻦ ﻫﺬﺍ ﺍﳉﻮﻫﺮ ﺣﺠﺮﺍﹰ ﻭﺍﺣﺪﺍﹰ .ﻓﻘﺎﻟﺖ ﻟﻪ :ﻻ ﺃﻡ ﻟﻚ ،ﻓﻤﺎ ﺗﺼﻨﻊ ﺬﺍ.
ﻓﺨﺮﺝ ﻭﻫﻮ ﻋﻠﻴﻬﺎ ﺣﻨﻖ ،ﻓﺠﺎﺀ ﺍﻟﻮﻟﻴﺪ ﻓﺄﺧﱪﻩ ﺍﳋﱪ ﻭﻭﺻﻒ ﻟﻪ ﺍﻟﺼﻨﺪﻭﻕ ﺍﻟﺬﻱ ﺭﺁﻩ ﺩﺧﻠﻪ ،ﻓﻘﺎﻝ ﻟﻪ:
ﻛﺬﺑﺖ ،ﻻ ﺃﻡ ﻟﻚ :ﰒﹼ ﺾ ﺍﻟﻮﻟﻴﺪ ﻣﺴﺮﻋﺎﹰ ﻓﺪﺧﻞ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﰲ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻭﻓﻴﻪ ﺻﻨﺎﺩﻳﻖ ﻛﺜﲑﺓ ﻓﺠﺎﺀ ﺣﺘﻰ
ﺟﻠﺲ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺼﻨﺪﻭﻕ ﺍﻟﺬﻱ ﻭﺻﻒ ﻟﻪ ﺍﳋﺎﺩﻡ ﻓﻘﺎﻝ ﳍﺎ :ﻳﺎ ﺃﻡ ﺍﻟﺒﻨﲔ ﻫﱯ ﱄ ﺻﻨﺪﻭﻗﺎﹰ ﻣﻦ ﺻﻨﺎﺩﻳﻘﻚ
ﻫﺬﻩ؟ ﻗﺎﻟﺖ :ﺃﻧﺎ ﻟﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﻫﻲ ﻟﻚ ،ﻓﺨﺬ ﺃﻳﻬﺎ ﺷﺌﺖ .ﻗﺎﻝ :ﻣﺎ ﺃﺭﻳﺪ ﺇﻻﹼّ ﻫﺬﺍ ﺍﻟﺬﻱ ﲢﱵ .ﻗﺎﻟﺖ
ﻟﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥﹼ ﻓﻴﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻨﺴﺎﺀ .ﻓﻘﺎﻝ :ﻣﺎ ﺃﺭﻳﺪ ﻏﲑﻩ .ﻗﺎﻟﺖ ﻓﻬﻮ ﻟﻚ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 88
ﻗﺎﻝ ﻓﺄﻣﺮ ﺑﻪ ﻓﺤﻤﻞ ،ﻭﺩﻋﺎ ﺑﻐﻼﻣﲔ ﻭﺃﻣﺮﳘﺎ ﺃﻥ ﳛﻔﺮﺍ ﺣﺘﻰ ﻭﺻﻼ ﺇﱃ ﺍﳌﺎﺀ ﰒﹼ ﻭﺿﻊ ﻓﻤﻪ ﰲ ﺍﻟﺼﻨﺪﻭﻕ ﻭﻗﺎﻝ
ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﺼﻨﺪﻭﻕ ﻗﺪ ﺑﻠﻐﻨﺎ ﻋﻨﻚ ﺷﻲﺀ ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﹼﺎﹰ ﻓﻘﺪ ﺩﻓﻨﺎ ﺧﱪﻙ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﺑﺎﹰ ﻓﻤﺎ ﺃﻫﻮﻥ ﻋﻠﻴﻨﺎ،
ﺇﻧﻤﺎ ﺩﻓﻨﺎ ﺻﻨﺪﻭﻗﺎﹰ .ﻭﺃﻣﺮ ﺑﺎﻟﺼﻨﺪﻭﻕ ﻓﺄﻟﻘﻲ ﰲ ﺍﳊﻔﲑﺓ ،ﻭﺃﻣﺮ ﺑﺎﳋﺪﺍﻡ ﺍﻟﺬﻱ ﻋﺮﻓﻪ ﻓﻘﺬﻑ ﻣﻌﻪ ،ﻭﺭﺩ ﺍﻟﺘﺮﺍﺏ
ﻋﻠﻴﻬﻤﺎ .ﻗﺎﻝ ﻓﻜﺎﻧﺖ ﺃﻡ ﺍﻟﺒﻨﲔ ﻻ ﺗﺮﻯ ﺇﻻﹼّ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺗﺒﻜﻲ ﺇﱃ ﺃﻥ ﻭﺟﺪﺕ ﺫﺍﺕ ﻳﻮﻡٍ ﻣﻜﺒﻮﺑﺔﹰ ﻋﻠﻰ
ﻭﺟﻬﻬﺎ ﻣﻴﺘﺔ.
ﺍﺴﺘﻁﻌﻥ ﺍﻟﺘﹼﺨﻠﺹ ﻓﻲ ﺁﺨﺭ ﻟﺤﻅﺔ
ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﻧﻮﺍﺱ ﻗﺎﻝ ﺣﺠﺒﺖ ﻣﻊ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻓﻠﻤﺎ ﻛﻨﺎ ﺑﺄﺭﺽ ﻓﺰﺍﺭﺓ ﺃﻳﺎﻡ ﺍﻟﺮﺑﻴﻊ ،ﻧﺰﻟﻨﺎ ﻣﱰ ﹰﻻ
ﺑﻔﻨﺎﺋﻬﻢ ﺫﺍ ﺃﺭﺽٍ ﺃﺭﻳﺾٍ ،ﻭﻧﺒﺖٍ ﻏﺮﻳﺾٍ ،ﻭﻗﺪ ﺍﻛﺘﺴﺖ ﺍﻷﺭﺽ ﻧﺒﺘﻬﺎ ﺍﻟﺰﺍﻫﺮ ،ﻭﺑﺮﺯﺕ ﺑﺮﺍﺧﻢ ﻏﺮﺭﻫﺎ ﻭﺍﻟﺘﺤﻒ
ﺃﻧﻮﺍﺭ ﺯﺧﺮﻓﻬﺎ ﺍﻟﺒﺎﻫﺮ ﻣﺎ ﻳﻘﺼﺮ ﻋﻦ ﺣﺴﻨﻪ ﺍﻟﻨﻤﺎﺭﻕ ﺍﳌﺼﻔﻮﻓﺔ ،ﻭﻻ ﻳﺪﺍﱐ ﺠﺘﻪ ﺍﻟﺰﺭﺍﰊ ﺍﳌﺒﺜﻮﺛﺔ .ﻓﺰﺍﺩﺕ
ﺍﻷﺑﺼﺎﺭ ﰲ ﻧﻀﺮﺎ ،ﻭﺍﺑﺘﻬﺠﺖ ﺍﻟﻨﻔﻮﺱ ﺑﺜﻤﺎﺭﻫﺎ .ﻓﻠﻢ ﻧﻠﺒﺚ ﺃﻥ ﺃﻗﺒﻠﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﺴﺤﺎﺏ ،ﻭﺃﺭﺧﺖ ﻋﺰﺍﻟﻴﻬﺎ
ﰒﹼ ﺍﻧﺪﳘﺖ ﺑﺮﺫﺍﺫٍ ﰒﹼ ﺑﻄﺶٍ ﰒﹼ ﺑﻮﺍﺑﻞٍ ﺣﺘﻰ ﺇﺫﺍ ﺗﺮﻛﺖ ﺍﻟﺪﱘ ،ﻛﺎﻟﻮﻫﺎﺩ ﺍﻧﻘﺸﻌﺖ ﻭﺃﻗﻠﻌﺖ ﻭﻗﺪ ﻏﺎﺩﺭﺕ ﺍﻟﻐﺪﺭﺍﻥ
ﻣﺘﺮﻋﺔﹰ ﺑﺮﻓﻖٍ ،ﻭﺍﻟﻘﻴﻌﺎﻥ ﻧﺎﺿﺮﺓﹰ ﺗﺘﺄﻟﹼﻖ ،ﻳﺘﻀﺎﺣﻚ ﺑﺄﻧﻮﺍﺭ ﺍﻟﺰﻫﺮﺍﻟﻐﺾ ﺣﺘﻰ ﺇﺫﺍ ﳘﻤﺖ ﺑﺘﺸﺒﻴﻪ ﻣﻨﻈﺮٍ ﺣﺴﻦٍ ﺭﺩﺩﺗﻪ
ﺇﻟﻴﻪ ،ﻭﺇﺫﺍ ﺗﻘﺖ ﺇﱃ ﻣﻮﺿﻊٍ ﻃﻴﺐٍ ﱂ ﳚﺪ ﰲ ﺍﻟﺒﻜﺎﺀ ﻣﻌﻮﻻﹰ ﺇﻻﹼّ ﻋﻠﻴﻪ .ﻓﺴﺮﺣﺖ ﻃﺮﰲ ﺭﺍﺗﻌﺎﹰ ﰲ ﺃﺣﺴﻦ ﻣﻨﻈﺮٍ،
ﻭﺍﺳﺘﻨﺸﻘﺖ ﻣﻦ ﺭﻳﺎﻫﺎ ﺃﻃﻴﺐ ﻣﻦ ﺭﻳﺢ ﺍﳌﺴﻚ ﺍﻷﺫﻓﺮ .ﻓﻘﻠﺖ ﻟﺰﻣﻴﻠﻲ :ﻭﳛﻚ ﺃﻣﺾ ﺑﻨﺎ ﺇﱃ ﻫﺬﻩ ﺍﳋﻴﻤﺎﺕ،
ﻓﻠﻌﻠﹼﻨﺎ ﻧﻠﻘﻰ ﻣﻦ ﻧﺄﺛﺮ ﻋﻨﻪ ﺧﱪﺍﹰ ،ﻧﺮﺟﻊ ﺑﻪ ﺇﱃ ﺑﻐﺪﺍﺩ.
ﻓﻠﻤﺎ ﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺃﻭﺍﺋﻠﻬﺎ ﺇﺫﺍ ﳓﻦ ﲞﺒﺎﺀ ﻋﻠﻰ ﺑﺎﺏ ﺟﺎﺭﻳﺔ ﻣﱪﻗﻌﺔ ﺑﻄﺮﻑ ﻣﺮﻳﺾ ﻭﺳﻨﺎﻥ ﺍﻟﻨﻈﺮ ﻗﺪ ﺣﺸﻲ ﻓﺘﻮﺭﺍﹰ،
ﻭﻣﻠﻲﺀ ﺳﺤﺮﺍﹰ ،ﻓﻘﻠﺖ ﻟﺼﺎﺣﱯ :ﻭﺍﷲ ﺇﻧﻬﺎ ﻟﺘﺮﻧﻮ ﻋﻦ ﻣﻘﻠﺔ ﻻ ﺭﻗﻴﺔ ﻟﺴﻠﻴﻤﻬﺎ ﻭﻻ ﺑﺮﺀ ﻟﺴﻘﻴﻤﻬﺎ .ﻓﻘﺎﻝ ﱄ:
ﻭﻛﻴﻒ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺫﻟﻚ؟ ﻓﻘﻠﺖ :ﺍﺳﺘﺴﻘﻬﺎ ﻣﺎﺀً .ﻓﺪﻧﻮﻧﺎ ﻣﻨﻬﺎ ﻓﺎﺳﺘﺴﻘﻴﻨﺎﻩ ﻓﻘﺎﻟﺖ ﻧﻌﻢ ،ﻭﻧﻌﻤﺎ ﻋﲔ ﻭﺇﻥ ﻧﺰﻟﺘﻤﺎ
ﻓﻔﻲ ﺍﻟﺮﺣﺐ ﻭﺍﻟﺴﻌﺔ .ﰒﹼ ﻗﺎﻣﺖ ﺗﺘﻬﺎﺩﻯ ﻛﺎﻟﺪﻋﺺ ﺍﳌﻠﺒﺪ .ﻓﺮﺍﻋﲏ ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﻣﻨﻬﺎ ،ﻓﺄﺗﺖ ﺑﺎﳌﺎﺀ ﻓﺸﺮﺑﺖ
ﻣﻨﻪ ،ﻭﺻﺒﺒﺖ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻳﺪﻱ ،ﰒﹼ ﻗﻠﺖ :ﻭﺻﺎﺣﱯ ﻋﻄﺸﺎﻥﹲ ﺃﻳﻀﺎﹰ .ﻓﺄﺧﺬﺕ ﺍﻹﻧﺎﺀ ﻭﺩﺧﻠﺖ ﺍﳋﺒﺎﺀ ﰒﹼ ﺟﺎﺀﺕ،
ﻓﻘﻠﺖ ﻟﺼﺎﺣﱯ :ﺗﻌﺮﺽ ﻟﻜﺸﻒ ﻭﺟﻬﻬﺎ .ﻓﻘﺎﻝ:
ﻓﻼ ﺑﺎﺭﻙ ﺍﷲ ﰲ ﺍﻟﱪﻗﻊ ﺇﺫﺍ ﺑﺎﺭﻙ ﺍﷲ ﰲ ﻣﻠﺒﺲٍ
ﻭﺗﻜﺸﻒ ﻋﻦ ﻣﻨﻈﺮٍ ﺃﺷﻨﻊ ﺗﺮﻳﻚ ﻋﻴﻮﻥ ﺍﳌﻬﺎ ﻏ ﺮﺓﹰ
ﻓﻤﺮﺕ ﻣﺴﺮﻋﺔﹰ ﻭﺃﺗﺖ ﻭﻗﺪ ﻛﺸﻒ ﺍﻟﱪﻗﻊ ﻭﺗﻘﻨﻌﺖ ﲞﻤﺎﺭٍ ﺃﺳﻮﺩ ﻭﺃﻧﺸﺄﺕ ﻭﻫﻲ ﺗﻘﻮﻝ:
ﺃﺿﻠﹼﺎ ﻭﳌﹼﺎ ﻳﻌﺮﻓﺎ ﻣﺒﺘﻐﺎﳘﺎ ﺃﻻ ﺣ ﻲ ﺿﻴﻔﻲ ﻣﻌﺸﺮ ﻗﺪ ﺃﺭﺍﳘﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 89
ﻟﻴﺴﺘﻤﺘﻌﺎ ﺑﺎﻟﻠﺤﻆ ﳑﻦ ﺳﻘﺎﳘﺎ ﳘﺎ ﺍﺳﺘﻘﻴﺎ ﻣﺎﺀً ﻋﻠﻰ ﻏﲑ ﻇﻤﺄﺓٍ
ﻛﻤﺎ ﺫﻡ ﲡﺮﺍ ﺳﻠﻌﺔﹰ ﻣﺸﺘﺮﺍﳘﺎ ﻳﺬﻣﺎﻥ ﺗﻠﺒﺎﺱ ﺍﻟﱪﺍﻗﻊ ﺿﻠﹼﺔ
ﻗﺎﻝ :ﻓﺸﺒﻬﺖ ،ﻭﺍﷲ ﻛﻼﻣﻬﺎ ﺑﻌﻘﺪ ﺩﺭ ﻭﻫﻲ ﻣﻦ ﺳﻠﻜﻪ .ﻓﻬﻮ ﻳﻨﺘﺜﺮ ﺑﻨﻐﻤﺔٍ ﻋﺬﺑﺔٍ ﺭﺧﻴﻤﺔٍ ﻟﻮ ﺧﻮﻃﺒﺖ ﺑﻪ ﺍﻟﺼﻢ
ﺍﻟﺼﻼﺏ ﻻﻧﺒﺠﺴﺖ ﻣﺎﺀٌ ﻟﺮﻃﻮﺑﺔ ﻣﻨﻄﻘﻬﺎ ،ﻭﻋﺬﻭﺑﺔ ﻟﻔﻈﻬﺎ ،ﺑﻮﺟﻪٍ ﻳﻈﻠﻢ ﻟﻨﻮﺭﻩ ﺿﻴﺎﺀ ﺍﻟﻌﻘﻮﻝ ،ﻭﻳﺘﻠﻒ ﻣﻦ
ﺭﺅﻳﺘﻪ ﻣﻬﺞ ﺍﻟﻨﻔﻮﺱ .ﻓﻬﻲ ﻛﻤﺎ ﻗﺎﻝ:
ﻓﻠﻮ ﺟﻦ ﺇﻧﺴﺎﻥﹲ ﻣﻦ ﺍﳊﺴﻦ ﺟﻨﺖ ﻓﺮﻗﹼﺖ ﻭﺟﻠﹼﺖ ﻭﺍﺳﺘﻜﺮﺕ ﻓﺄﻛﻤﻠﺖ
ﻓﻠﻢ ﺃﲤﺎﻟﻚ ﺃﻥ ﺧﺮﺭﺕ ﺳﺎﺟﺪﺍﹰ ،ﻓﻘﺎﻟﺖ :ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻏﲑ ﻣﺄﺟﻮﺭٍ ،ﻭﻻ ﺗﺬﻣﻦ ﺑﻌﺪﻫﺎ ﺑﺮﻗﻌﺎﹰ .ﻓﻜﺸﻒ ﺍﻟﱪﻗﻊ
ﻋﻤﺎ ﻳﻄﺮﺩ ﺍﻟﻜﺮﻯ ،ﻭﻳﺸﻐﻞ ﺍﳍﻮﻯ ،ﻣﻦ ﻏﲑ ﺑﻠﻮﻍ ﺃﺭﺏٍ ،ﻭﻻ ﺇﺩﺭﺍﻙ ﻃﻠﺐٍ .ﻭﻟﻴﺲ ﺇﻻﹼّ ﺍﳊﲔ ﺍﳌﻤﻠﻮﺏ،
ﻭﺍﻟﻘﺪﺭ ﺍﳌﻜﺘﻮﺏ ،ﻭﺍﻷﻣﻞ ﺍﳌﻜﺬﻭﺏ .ﻓﺒﻘﻴﺖ ﻭﺍﷲ ﻣﻌﻘﻮﻝ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﳉﻮﺍﺏ ،ﺣﲑﺍﻥ ﻻ ﺃﻫﺘﺪﻱ ﺇﱃ ﻃﺮﻳﻖ
ﺍﻟﺼﻮﺍﺏ .ﻭﺍﻟﺘﻔﺖ ﺇﱄﹼ ﺻﺎﺣﱯ ﳌﹼﺎ ﺭﺃﻯ ﳍﻔﻲ ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﻩ ﺍﳋﻔﹼﺔ ﻟﻮﺟﻪٍ ،ﺇﻧﻤﺎ ﺑﺮﻗﺖ ﻟﻚ ﺑﺎﺭﻗﺔﹰ ﻟﻌﻠﹼﻚ ﻣﺎ
ﺗﺪﺭﻱ ﻣﺎ ﲢﺘﻬﺎ .ﺃﻣﺎ ﲰﻌﺖ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ؟ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻭﲢﺖ ﺍﻟﺜﹼﻴﺎﺏ ﺍﻟﻌﺎﺭ ﻟﻮ ﻛﺎﻥ ﺑﺎﺩﻳﺎ ﻋﻠﻰ ﻭﺟﻪ ﻣﻲٍ ﻣﺴﺤﺔﹲ ﻣﻦ ﻣﻼﺣﺔٍ
ﻓﻘﺎﻟﺖ :ﺑﺌﺲ ﻣﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ،ﻻ ﺃﺑﺎﻟﻚ ،ﻷﻧﺎ ﺃﺷﺒﻪ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻋﻠﻰ ﻛﺸﺢ ﻣﺮﺗﺞ ﺍﻟﺮﻭﺍﺩﻑ ﺃﻫﻀﻢ ﻣﻨﻌﻤﺔ ﺣﻮﺭﺍﺀ ﳚﺮﻱ ﻭﺷﺎﺣﻬﺎ
ﻓﺰﺍﺭﻳﺔ ﺍﻟﻌﻴﻨﲔ ﻃﺎﺋﻴﺔ ﺍﻟﻔﻢ ﺧﺰﺍﻋﻴﺔ ﺍﻷﻃﺮﺍﻑ ﻛﻨﺪﻳﺔ ﺍﳊﺸﺎ
ﰒﹼ ﺭﻓﻌﺖ ﺛﻴﺎﺎ ﺣﺘﻰ ﺟﺎﻭﺯﺕ ﳓﺮﻫﺎ ،ﻓﺈﺫﺍ ﻫﻲ ﻛﻘﻀﻴﺐ ﻓﻀﺔٍ ﻗﺪ ﺷﻴﺐ ﲟﺎﺀ ﺍﻟﺬﹼﻫﺐ ،ﻳﻬﺘﺰ ﻋﻠﻰ ﻣﺜﻞ ﻛﺜﻴﺐ؛
ﻭﳍﺎ ﺻﺪﺭ ﻛﺎﻟﻮﺭﺩ ﻋﻠﻴﻪ ﺭﻣﺎﻧﺘﺎﻥ ﺃﻭ ﺣﻘﺎﻥ ﻣﻦ ﻋﺎﺝٍ ﳝﻶﻥ ﻳﺪ ﺍﻟﻼﻣﺲ؛ ﻭﺧﺼﺮٍ ﻣﻄﻮﻱ ﺍﻻﻧﺪﻣﺎﺝ ،ﻳﻬﺘﺰ ﰲ
ﻛﻔﻞٍ ﺭﺟﺮﺍﺝ ،ﻟﻮ ﺭﻣﺖ ﻋﻘﺪﻩ ﻻﻧﻌﻘﺪ؛ ﻭﺳﺮﺓٍ ﻣﺴﺘﺪﻳﺮﺓٍ ﻳﻘﺼﺮ ﻭﳘﻲ ﻋﻦ ﺑﻠﻮﻍ ﻭﺻﻔﻬﺎ؛ ﲢﺖ ﺫﻟﻚ ﺃﺭﻧﺐ
ﺟﺎﰒﹲ ﺃﻭ ﺟﺒﻬﺔ ﺃﺳﺪٍ ﻏﺎﺩ ﺭٍ ،ﻭﻓﺨﺬﺍﻥ ﻟﻔﹼﺎﻭﺍﻥ ،ﻭﺳﺎﻗﺎﻥ ﺧﺪﳉﺎﻥ ﳛﺴﺎﻥ ﺍﳋﻼﺧﻴﻞ ،ﻭﻗﺪﻣﺎﻥ ﲬﺼﺎﻭﺍﻥ.
ﻓﻘﺎﻟﺖ :ﺃﻋﺎﺭ ﺗﺮﻯ؟ ﻗﻠﺖ :ﻻ ﻭﺍﷲ ،ﻗﺎﻝ :ﻓﺨﺮﺟﺖ ﻋﺠﻮﺯ ﻣﻦ ﺍﳋﺒﺎﺀ ﻭﻗﺎﻟﺖ :ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ ﺍﻣﺾ ﻟﺸﺄﻧﻚ،
ﻓﺈﻥﹼ ﻗﺘﻴﻠﻬﺎ ﻣﻄﻠﻮﻝ ﻻ ﻳﻮﺩﻯ ،ﻭﺃﺳﲑﻫﺎ ﻣﻜﺒﻮﻝ ﻻ ﻳﻔﺪﻯ .ﻓﻘﺎﻟﺖ ﳍﺎ ﺍﳉﹼﺎﺭﻳﺔ :ﺩﻋﻴﻪ ﻓﻤﺜﻠﻪ ﻗﻮﻝ ﺫﻱ ﺍﻟﺮﻣﺔ:
ﻗﻠﻴ ﻼﹰ ﻓﺈﻧﻲ ﻧﺎﻓﻊ ﱄ ﻗﻠﻴﻠﻬﺎ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺇ ّﻻﹼ ﲤﺘﻊ ﺳﺎﻋﺔﹰ
ﻓﻮﻟﹼﺖ ﺍﻟﻌﺠﻮﺯ ﻭﻫﻲ ﺗﻘﻮﻝ:
ﺑﻌﻴﻨﻴﻚ ﻋﻴﻨﻴﻬﺎ ،ﻓﻬﻞ ﺫﺍﻙ ﻧﺎﻓﻊ؟ ﻓﻤﺎ ﻟﻚ ﻣﻨﻬﺎ ،ﻏﲑ ﺃﻧﻚ ﻧﺎﻛﺢ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 90
ﻗﺎﻝ :ﻓﺒﻴﻨﻤﺎ ﳓﻦ ﻛﺬﻟﻚ ﺇﺫ ﺿﺮﺏ ﺍﻟﻄﹼﺒﻞ ﻟﻠﺮﺣﻴﻞ ﻓﺎﻧﺼﺮﻓﺖ ﺑﻜﻤﺪٍ ﻗﺎﺗﻞٍ ،ﻭﻛﺮﺏٍ ﺩﺍﺧﻞٍ،ﻭﻧﻔﺲٍ ﻫﺎﺋﻤﺔٍ،
ﻭﺣﺴﺮﺓٍ ﺩﺍﺋﻤﺔٍ ،ﻓﻘﻠﺖ ﰲ ﺫﻟﻚ:
ﻋﻔﺎ ﻋﻠﻴﻪ ﺑﻜﺎ ﻋﻠﻴﻚ ﻃﻮﻳﻞ ﺭﺳﻢ ﺍﻟﻜﺮﻯ ﺑﲔ ﺍﳉﻔﻮﻥ ﳐﻴﻞ
ﺣﺘﻰ ﺗﺸﺨﺺ ﺑﻴﺘﻬﻦ ﻗﺘﻴﻞ ﻳﺎ ﻧﺎﻇﺮﺍﹰ ﻣﺎ ﺃﻗﻠﻌﺖ ﳊﻈﺎﺗﻪ
ﻣﺎ ﺣﻠﹼﻬﺎ ﺍﳌﺸﺮﻭﺏ ﻭﺍﳌﺄﻛﻮﻝ ﺃﺣﻠﻠﺖ ﻣﻦ ﻗﻠﱯ ﻫﻮﺍﻩ ﳏﹼﻠ ﺔﹰ
ﻳﺘﺤﻴﺮ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ ﺑﻜﻤﺎﻝ ﺻﻮﺭﺗﻚ ﺍﻟﱵ ﰲ ﻣﺜﻠﻬﺎ
ﺩﻭﻥ ﺍﻟﺴﻤﲔ ﻭﺩﻭﺎ ﺍﳌﻬﺰﻭﻝ ﻓﻮﻕ ﺍﻟﻘﺼﲑﺓ ﻭﺍﻟﻄﹼﻮﻳﻠﺔ ﻓﻮﻗﻬﺎ
ﻗﺎﻝ :ﻓﻮﺍﷲ ﻣﺎ ﺍﻧﺘﻔﻌﺖ ﲝﺞ ﻭﻻ ﻟﻘﻴﺖ ﺃﺣﺪﺍﹰ ﳑﺎ ﻛﻨﺖ ﺗﺄﻫﺒﺖ ﻟﻠﻘﺎﺋﻪ .ﰒﹼ ﺭﺟﻌﻨﺎ ﻣﻨﺼﺮﻓﲔ ،ﻓﻠﻤﺎ ﻛﻨﺎ ﺑﺬﻟﻚ
ﺍﳌﱰﻝ ﻭﻗﺪ ﺗﻀﺎﻋﻒ ﻧﻮﺍﺭﻩ ،ﻭﺍﻋﺘﻢ ﻧﺒﺘﻪ ،ﻭﺗﺰﺍﻳﺪ ﺣﺴﻨﻪ ،ﻗﻠﺖ ﻟﺼﺎﺣﱯ :ﺍﻣﺾ ﺑﻨﺎ ﺇﱃ ﺻﺎﺣﺒﺘﻨﺎ .ﻓﻠﻤﺎ ﻣﻀﻴﻨﺎ
ﻭﺃﺷﺮﻓﻨﺎ ﻋﻠﻰ ﺍﳋﻴﺎﻡ ﻭﳓﻦ ﺩﻭﺎ ،ﺳﺘﺮﱐ ﺭﻭﺿﺔﹰ ﺃﺭﻳﻀﺔﹰ ﻣﻮﻧﻘﺔﹰ ،ﻋﻠﻴﻬﺎ ﲨﺎﻥ ﺍﻟﻄﹼﻞﹼ ،ﻳﻐﺎﺯﳍﺎ ﻛﺎﻷﻋﲔ ﺍﻟﻨﺠﻞ،
ﻭﻗﺪ ﺃﺷﺮﻗﺖ ﺑﺪﻣﻮﻋﻬﺎ ﻋﻠﻰ ﻗﻀﺐ ﺍﻟﺰﺑﺮﺟﺪ ،ﻭﻫﺒﺖ ﺭﻳﺢ ﺍﻟﺼﺒﺎ ﻓﺼﺒﺖ ﻟﻪ ﺍﻷﻏﺼﺎﻥ،ﻭﲤﺎﻳﻠﺖ ﲤﺎﻳﻞ ﺍﻟﻨﺸﻮﺍﻥ.
ﻓﺼﻌﺪﻧﺎ ﺭﺑﻮﺓﹰ ،ﻭﻧﺰﻟﻨﺎ ﻭﻫﺪﺓﹰ ،ﻓﺈﺫﺍ ﻫﻲ ﺑﲔ ﲬﺲٍ ﻻ ﺗﺼﻠﺢ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺩﻣﺔﹰ ﻹﺣﺪﺍﻫﻦ ،ﻭﻫﻦ ﳚﻨﲔ ﻣﻦ ﻧﻮﺍﺭ
ﺫﻟﻚ ﺍﻟﺰﻫﺮ ،ﻭﻳﻨﻘﻠﱭ ﻋﻠﻰ ﻣﺎ ﺃﻋﺘﻢ ﻣﻦ ﻋﺸﺒﺔٍ ﻭﺯﻫﺮﺓ .ﻓﻠﻤﺎ ﺭﺃﻳﻨﻨﺎ ﺗﻘﺮﺑﻦ ،ﻓﺴﻠﹼﻤﻨﺎ ﻋﻠﻴﻬﻦ .ﻭﻗﺎﻟﺖ ﺍﳉﹼﺎﺭﻳﺔ ﻣﻦ
ﺑﻴﻨﻬﻦ :ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ،ﺃﻟﺴﺖ ﺻﺎﺣﱯ ﺁﻧﻔﺎﹰ؟ ﻗﻠﺖ :ﺑﻠﻰ ،ﻭﻟﻜﻦ ﳊﺒﻲ ﻛﺎﻥ ﺫﻟﻚ .ﻓﻘﻠﻦ ﳍﺎ :ﺃﻭ ﺗﻌﺮﻓﻴﻨﻪ؟
ﻗﺎﻟﺖ :ﻧﻌﻢ .ﻓﻘ ﺼﺖ ﻋﻠﻴﻬﻦ ﺍﻟﻘﺼﺔ ﻛﻠﹼﻬﺎ ﻣﺎ ﻛﺘﻤﺖ ﻣﻨﻬﺎ ﺣﺮﻓﺎﹰ ﻭﺍﺣﺪﺍﹰ.
ﻗﻠﻦ ﳍﺎ :ﻭﳛﻚ ،ﺃﻓﻤﺎ ﺯﻭﺩﺗﻪ ﺷﻴﺌ ﺎﹰ؟ ﻗﺎﻟﺖ ﺯﻭﺩﺗﻪ ﻭﺍﷲ ﻣﻮﺗﺎﹰ ﻣﺮﳛﺎﹰ ،ﻭﳊﺪﺍﹰ ﺿﺮﳛﺎﹰ .ﻓﺎﻧﱪﺕ ﳍﺎ ﺃﻧﻀﺮﻫﻦ ﻭﺟﻬﺎﹰ،
ﻭﺃﺭﻗﹼﻬﻦ ﺧﺪﺍﹰ ،ﻭﺃﺭﺷﻘﻬﻦ ﻗﺪﺍﹰ ،ﻭﺃﺑﺪﻋﻬﻦ ﺷﻜﻼﹰ ،ﻭﺃﻛﻤﻠﻬﻦ ﻋﻘﻼﹰ ،ﻓﻘﺎﻟﺖ :ﻭﺍﷲ ﻣﺎ ﺃﲨﻠﺖ ﺑﺪﺀﺍﹰ ،ﻭﻻ
ﺃﺣﺴﻨﺖ ﻋﻮﺩﺍﹰ ،ﻭﻟﻘﺪ ﺃﺳﺄﺕ ﰲ ﺍﻟﺮﺩ،ﻭﱂ ﺗﻜﺎﻓﺌﻴﻪ ﺑﺎﻟﻮﺩ ،ﻭﺇﻧﻲ ﺃﺣﺴﺒﻪ ﺇﻟﻴﻚ ﻭﺍﻣﻘﺎﹰ ،ﻭﺇﱃ ﻟﻘﺎﺋﻚ ﺗﺎﺋﻘﺎﹰ ،ﻓﻤﺎ
ﻋﻠﻴﻚ ﻣﻦ ﺇﺳﻌﺎﻓﻪ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻭﻣﻌﻚ ﻣﻦ ﻻ ﻳﻨﻢ ﻋﻠﻴﻚ .ﻓﻘﺎﻟﺖ ﳍﺎ :ﻳﺎ ﺗﻌﺴﺎﹰ ﺇﱃ ﻣﺎ ﺩﻋﻮﺗﲏ ،ﻭﺍﷲ ﻻ ﺃﻓﻌﻞ
ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎﹰ ﺃﻭ ﺗﻔﻌﻠﻴﻨﻪ ﻭﺗﺸﺮﻛﻴﲏ ﰲ ﺣﻠﻮﻩ ﻭﻣﺮﻩ ،ﻭﺧﲑﻩ ﻭﺷﺮﻩ .ﻓﻘﺎﻟﺖ ﳍﺎ :ﺗﻌﺴﺎﹰ ﺗﻠﻚ ﺇﺫﺍ ﻗﺴﻤﺔ ﺿﻴﺰﻱ
ﺗﻌﺸﻘﲔ ﺃﻧﺖ ﻓﺘﺮﻫﺒﲔ ،ﻭﺗﻮﺻﻠﲔ ﻓﺘﻘﻄﻌﲔ ،ﻭﻳﺮﻏﺐ ﻓﻴﻚ ﻓﺘﺰﻫﺪﻳﻦ ،ﻭﻳﺒﺬﻝ ﻟﻚ ﺍﻟﻮﺩ ﻓﺘﻤﻨﻌﲔ ﺍﻟﺮﻓﺪ ،ﹼﰒ
ﺗﺄﻣﺮﻳﲏ ﺃﻥ ﺃﺷﺎﺭﻛﻚ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻣﻨﻚ ﺷﻬﻮﺓﹰ ﻭﻟﺬﹼﺓﹰ ،ﻭﻣﻨﻲ ﻋﻨﺎﺀً ﻭﺳﺨﺮﺓﹰ؟ ﻣﺎ ﺃﻧﺼﻔﺖ ﰲ ﺍﻟﻘﻮﻝ ،ﻭﻻ ﺃﲨﻠﺖ
ﰲ ﺍﻟﻔﻌﻞ.
ﻗﺎﻟﺖ ﺃﺧﺮﻯ ﻣﻨﻬﻦ :ﻗﺪ ﺃﻃﻠﱳ ﺍﳋﻄﺎﺏ ﰲ ﻏﲑ ﻗﻀﺎﺀ ﺃﺭﺏٍ؟ ﻓﺎﺳﺄﻟﻦ ﺍﻟﺮﺟﻞ ﻋﻦ ﻗﺼﺘﻪ ﻭﻣﺎ ﰲ ﻧﻔﺴﻪ ﻣﻦ
ﺑﻘﻴﺘﻪ؟ ﻓﻠﻌﻠﹼﻪ ﻟﻐﲑ ﻣﺎ ﺃﻧﱳ ﻓﻴﻪ .ﻓﻘﻠﻦ :ﺣﻴﺎﻙ ﺍﷲ ﻭﺃﻗﺮ ﺑﻚ ﻋﻴﻨﺎﹰ ،ﻣﻦ ﺃﻧﺖ ،ﻭﻣﻦ ﺗﻜﻮﻥ؟ ﻓﻘﻠﺖ :ﺃﻣﺎ ﺍﻻﺳﻢ
ﻓﺎﳊﺴﻦ ﺑﻦ ﻫﺎﱏﺀ ﺍﳊﻜﻤﻲ ﻭﺃﻧﺎ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻋﻈﻢ ﻭﻣﻦ ﻳﺘﺰﻳﻦ ﲟﺠﻠﺴﻪ ،ﻭﻳﻔﺘﺨﺮ ﲝﻤﺪﻩ ﻭﺷﻜﺮﻩ،
ﻭﻳﺘﻘﻲ ﻟﺴﺎﻧﻪ .ﻗﺼﺪﺕ ﻟﺘﱪﻳﺪ ﻏﻠﹼﺔٍ ،ﻭﺇﻃﻔﺎﺀ ﻟﻮﻋﺔٍ ﻗﺪ ﺃﺣﺮﻗﺖ ﺍﻟﻜﺒﺪ ،ﻭﺃﺫﺍﺑﺖ ﺍﳉﺴﺪ ،ﰒﹼ ﺍﺳﺘﺒﻄﻨﺖ ﺍﻷﺣﺸﺎﺀ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 91
ﻓﻤﻨﻌﺖ ﻣﻦ ﺍﻟﻘﺮﺍﺭ ،ﻭﻭﺻﻠﺖ ﺍﻟﻠﻴﻞ ﺑﺎﻟﻨﻬﺎﺭ .ﻓﻘﺎﻟﺖ :ﻟﻘﺪ ﺃﺿﻔﺖ ﺇﱃ ﺣﺴﻦ ﺍﳌﻨﻄﻖ ﻭﺍﳌﻨﻈﺮ ،ﻛﺮﱘ ﺍﳋﻴﻢ
ﻭﺍﳌﺨﱪ ،ﻭﺃﺭﺟﻮ ﺃﻥ ﺗﺒﻠﻎ ﺃﻣﻨﻴﺘﻚ ،ﻭﺗﻨﺎﻝ ﺑﻐﻴﺘﻚ .ﻓﻬﻞ ﻗﻠﺖ ﺷﻴﺌﺎﹰ ﰲ ﺻﺒﻮﺗﻚ؟ ﻗﻠﺖ :ﻧﻌﻢ .ﻗﻠﻦ :ﺃﻧﺸﺪ
ﻓﺄﻧﺸﺪﻦ:
ﳊﻂﹼ ﺫﻧﻮﺏ ﻣﻦ ﺭﻛﻮﺏ ﺍﻟﻜﺒﺎﺋﺮ، ﺣﺠﺒﺖ ﺭﺟﺎﺀ ﺍﻟﻔﻮﺯ ﺑﺎﻷﺟﺮ ﻗﺎﺻﺪﺍﹰ،
ﺣﻨﲔ ،ﻓﻠﻢ ﺃﻭﺟﺮ ﺑﺘﻠﻚ ﺍﳌﺸﺎﻋﺮ ﻓﺄﺑﺖ ،ﻛﻤﺎ ﺁﺏ ﺍﻟﺸﻘ ﻲ ﲞﻔﹼﻪ
ﻓﺘﺎﺓﹲ ،ﻛﻤﺜﻞ ﺍﻟ ﺸﻤﺲ ﺃﺳﺤﺮ ﺳﺎﺣﺮ؛ ﺩﻫﺘﲏ ﺑﻌﻴﻨﻴﻬﺎ ،ﻭﺠﺔ ﻭﺟﻬﻬﺎ،
ﳌﹼﺎ ﻃﻠﻌﺖ ﺑﻴﺾ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﻭﺍﻫﺮ . ﻣﻨﻌﻤﺔٍ ،ﻟﻮ ﻛﺎﻥ ﻟﻠﺒﺪﺭ ﻧﻮﺭﻫﺎ،
ﻭﺇﻥ ﱂ ﺗﻨﻠﲏ ،ﺯﺭﺕ ﺃﻫﻞ ﺍﳌﻘﺎﺑﺮ . ﻓﺈﻥ ﺑﺬﻟﺖ ،ﻧﻠﺖ ﺍﻷﻣﺎﱐ ﻛﻠﹼﻬﺎ،
ﻓﻘﻠﻦ :ﺃﺣﺴﻨﺖ ،ﻭﺍﷲ .ﰒﹼ ﻗﺎﻟﺖ :ﺇﻧﻬﺎ ﻭﺍﷲ ﺳﺎﻋﺘﻚ ﺍﻟﻄﹼﻮﱃ ،ﺇﻥ ﺧﺎﻟﻔﺘﲏ! ﻗﺎﻟﺖ :ﻟﻘﺪ ﲰﻌﺖ ﺟﻮﺍﰊ .ﻓﻘﺎﻟﺖ
ﺃﺧﺮﻯ :ﺃﺟﻴﺒﻴﻬﺎ ﺇﱃ ﻣﺎ ﺩﻋﺖ ﻣﻦ ﺍﻟﺸﺮﻛﺔ ﻟﺘﻜﻦ ﺇﺣﺪﺍﻛﻦ ﰲ ﺍﻷﻣﺮ .ﻓﻘﻠﻦ :ﻗﺪ ﺍﻧﺘﺼﻔﺖ ،ﻭﻗﺪ ﺃﻃﻠﱳ ﺍﳋﻄﺎﺏ
ﻚ ﻓﻴﻤﺎ
ﻋﻠﻰ ﺃﻣﺮٍ ﻓﺄﻣﻀﻴﻪ ﻗﺒﻞ ﺍﻧﺘﺸﺎﺭ ﺍﳊﻲ ،ﻓﺎﻟﻮﻗﺖ ﳑﻜﻦ ،ﻭﺍﳌﻜﺎﻥ ﺧﺎﻝٍ .ﻓﺄﲨﻌﻦ ﻋﻠﻰ ﺫﻟﻚ ﻭﻟﺴﺖ ﺃﺷ
ﺃﻇﻬﺮﻥ ،ﰒﹼ ﻗﻠﻦ :ﲟﻦ ﺗﺒﺪﺃ؟ ﻗﻠﺖ ﺍﻗﺘﺮﻋﻦ .ﻓﻮﻗﻌﺖ ﺍﻟﻘﺮﻋﺔ ﻋﻠﻰ ﺃﻣﻠﺤﻬﻦ .ﻓﺼﺮﺕ ﺇﱃ ﺑﺎﺏ ﺍﳌﻐﺎﺭﺓ ﻫﻨﺎﻙ،
ﻓﺄﺩﺧﻠﺘﲏ ﻭﺃﺑﻄﺄﺕ ﻋﻨﻲ ﻗﻠﻴﻼﹰ ،ﻭﺟﻌﻠﺖ ﺃﺗﻮﻕ ﻭﺃﻧﻈﺮ ﺇﱃ ﺩﺧﻮﻝ ﺇﺣﺪﺍﻫﻦ .ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻛﺬﻟﻚ ،ﺇﺫ ﺩﺧﻞ ﻋﻠﻲ
ﺃﺳﻮﺩ ﻛﺄﻧﻪ ﺳﺎﺭﻳﺔ ،ﺑﻴﺪﻩ ﺃﻳﺮﻩ ﻭﻫﻮ ﻣﻨﻌﻆ ﻛﻤﺜﻞ ﺫﺭﺍﻉ ﺍﻟﺒﻜﺮ .ﻓﻘﻠﺖ :ﻣﺎ ﺗﺮﻳﺪ؟ ﻗﺎﻝ :ﺃﻧﻴﻜﻚ .ﻓﺄﳘﹼﺘﲏ ﻭﺍﷲ
ﻧﻔﺴﻲ ،ﻓﺼﺤﺖ ﺑﺼﺎﺣﱯ ،ﻭﻛﺎﻥ ﺃﺟﻠﺪ ﻣﻨﻲ ،ﻓﺨﻠﹼﺼﲏ ﻣﻦ ﺍﻷﺳﻮﺩ .ﻭﱂ ﺃﻛﺪ ﺃﺧﻠﺺ ﻣﻨﻪ ﻓﺨﺮﺟﺖ ﻣﻦ
ﺍﳌﻐﺎﺭﺓ ﻓﺈﺫﺍ ﻫﻦ ﻳﻨﻈﺮﻥ ﻣﻦ ﺍﳋﻴﻤﺎﺕ ﻛﺄﻧﻬﻦ ﻵﱃﺀ ﻳﻨﺤﺪﺭﻥ ﻣﻦ ﺳﻠﻚٍ ،ﻭﻫﻦ ﻳﺘﻀﺎﺣﻜﻦ ﺣﺘﻰ ﻏﱭ ﻋﻦ
ﺑﺼﺮﻱ .ﻓﺄﺳﺮﻋﻨﺎ ﺍﻟﺮﺟﻌﺔ ﺇﱃ ﺭﺣﺎﻟﻨﺎ ﻓﻘﻠﺖ ﻟﺼﺎﺣﱯ :ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﺍﻷﺳﻮﺩ؟ ﻗﺎﻝ :ﻛﺎﻥ ﻳﺮﻋﻰ ﻏﻨﻤﺎﹰ ﻋﻨﺪ ﺭﺑﻮﺓٍ
ﻣﻦ ﺍﳌﻐﺎﺭﺓ ،ﻓﺄﻭﻣﺄﻥ ﺇﻟﻴﻪ ،ﻓﺄﺳﺮﻉ ﳓﻮﻫﻦ ،ﻓﺄﻭﺣﲔ ﺇﻟﻴﻪ ﺷﻴﺌﺎﹰ ﻓﺮﺍﺑﲏ ﺫﻟﻚ .ﻓﺄﺳﺮﻋﺖ ﳓﻮﻙ ﻓﺴﺒﻘﲏ ﻭﺩﺧﻞ
ﻋﻠﻴﻚ ،ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻜﺎﻥ ﻗﺪ ﲤﻜﹼﻦ ﻣﻨﻚ ﺍﻷﺳﻮﺩ .ﻓﻘﻠﺖ :ﺃﺗﺮﺍﻩ ﻛﺎﻥ ﻳﻔﻌﻞ؟ ﻗﺎﻝ ﱄ :ﻓﺄﻧﺖ ﰲ ﺷﻚ ﻣﻦ ﻫﺬﺍ؟
ﻓﻘﻠﺖ ﻟﻪ :ﺍﻛﺘﻢ ﻋﻠﻲ .ﻭﺍﻧﺼﺮﻓﺖ ﻭﺃﻧﺎ ﻭﺍﷲ ﺃﺧﺰﻯ ﻣﻦ ﺫﺍﺕ ﺍﻟﻨﺤﻴﲔ.
ﻓﺎﺠﺭﺓ ﺍﻟﺴﺭﺩﺍﺏ
ﻗﺎﻝ ﺩﻋﺒﻞ ﺑﻦ ﻋﻠﻲ :ﺑﻴﻨﺎ ﺃﻧﺎ ﺳﺎﺋﺮ ﺑﺒﺎﺏ ﺍﻟﻜﺮﺝ ﻭﻗﺪ ﺍﺳﺘﻮﱃ ﺍﻟﻔﻜﺮ ﻋﻠﻰ ﻗﻠﱯ ﻓﺤﻀﺮﱐ ﺑﻴﺖ ﺷﻌﺮٍ ﺧﻄﺮ ﺑﻪ
ﻟﺴﺎﱐ ﻣﻦ ﻏﻲ ﺍﻟﻨﻄﻖ ﺑﻪ ،ﻓﻘﻠﺖ:
ﻭﻧﻮﻡ ﺟﻔﲏ ﻟﻪ ﺍﻧﻘﺒﺎﺽ ﺩﻣﻮﻉ ﻋﻴﲏ ﳍﺎ ﺍﻧﺒﺴﺎﻁ
ﻭﺇﺫﺍ ﺟﺎﺭﻳﺔﹲ ﻣﻌﺘﺮﺿﺔﹲ ﺗﺴﻤﻊ ﻛﻼﻣﻲ ﻓﻘﺎﻟﺖ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 92
ﺑﻠﺤﻈﻬﺎ ﺍﻷﻋﲔ ﺍﳌﺮﺍﺽ ﻭﺫﺍ ﻗﻠﻴﻞٍ ﳌﻦ ﺩﻫﺘﻪ
ﻓﻠﻢ ﺃﻋﻠﻢ ﺃﻧﻲ ﺧﺎﻃﺒﺖ ﺟﺎﺭﻳﺔﹰ ﺃﻋﺬﺏ ﻣﻨﻬﺎ ﻟﻔﻈﺎﹰ ،ﻭﻻ ﺃﺳﺤﺮ ﻃﺮﻓﺎﹰ ،ﻭﻻ ﺃﻧﻀﺮ ﺧﺪﺍﹰ ،ﻭﻻ ﺃﺣﺴﻦ ﻣﺸﻴﺎﹰ ،ﻭﻻ
ﺃﺭﺟﺢ ﻋﻘﻼﹰ .ﻓﻮﺩﺩﺕ ﺃﻥﹼ ﻛﻞﹼ ﺟﺎﺭﺣﺔٍ ﻣﻨﻲ ﻋﲔ ﺗﻨﻈﺮ ،ﺃﻭ ﻗﻠﺐ ﻳﻔﻬﻢ ،ﺃﻭ ﺃﺫﻥﹲ ﺗﺴﻤﻊ .ﻓﻘﻠﺖ:
ﻭﻳﻀﻢ ﻣﺸﺘﺎﻗﺎﹰ ﺇﱃ ﻣﺸﺘﺎﻕ ﺃﺗﺮﻯ ﺍﻟﺰﻣﺎﻥ ﻳﺴ ﺮﻧﺎ ﺑﺘﻼ ﻕٍ
ﺃﻧﺖ ﺍﻟﺰﻣﺎﻥ ﻓﺴﺮﻧﺎ ﺑﺘﻼ ﻕٍ ﻣﺎ ﻟﻠﺰﻣﺎﻥ ﻳﻘﺎﻝ ﻓﻴﻪ ﻭﺇﻧﻤﺎ
ﻗﺎﻝ :ﻓﻠﺤﻈﺘﻬﺎ ،ﻭﺗﺒﻌﺘﲏ .ﻭﺫﻟﻚ ﺣﲔ ﺃﻣﻼﻗﻲ ،ﻭﺍﺧﺘﻼﻝ ﺣﺎﱄ .ﻓﻘﻠﺖ :ﻣﺎﱄ ﺇﻻﹼّ ﻣﱰﻝ ﺻﺮﻳﻊ ﺍﻟﻐﻮﺍﱐ ،ﻓﺄﺗﻴﺘﻪ،
ﻭﺍﺳﺘﻮﻗﻔﺘﻬﺎ ،ﻭﺩﺧﻠﺖ ﺇﻟﻴﻪ .ﻭﻗﻠﺖ :ﻭﻳﻠﻚ ﻳﺎ ﻣﺴﻠﻢ ،ﺃﲨﻞ ﻟﻚ ﺍﳊﱪﻭﺟﺔ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﺗﻘﻞﹼ ﻟﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ
ﻣﻦ ﻋﺴﺮٍ ﻭﺿﻴﻘﺔٍ .ﻗﺎﻝ ﱄ :ﺷﻜﻮﺕ ﺇﱃ ﻣﺎ ﻛﺪﺕ ﺃﺑﺪﺅﻙ ﺑﻪ ﺍﻟﺸﻜﻮﻯ ،ﻭﻟﻜﻦ ﺃﺋﺖ ﺎ ﻋﻠﻰ ﻛﻞﹼ ﺣﺎﻝ .ﻓﻠﻤﺎ
ﺩﺧﻠﺖ ﻗﺎﻝ ﱄ :ﻭﺍﷲ ﻣﺎ ﺃﻣﻠﻚ ﺇﻻﹼ ﻫﺬﺍ ﺍﳌﻨﺪﻳﻞ .ﻓﻘﻠﺖ ﻟﻪ :ﻫﻮ ﺍﻟﺒﻐﻴﺔ .ﻗﺎﻝ ،ﻓﺄﺧﺬﺗﻪ ﻓﺒﻌﺘﻪ ﺑﺜﻼﺛﲔ ﺩﺭﳘ ﺎﹰ،
ﻭﺍﺷﺘﺮﻳﺖ ﺧﺒﺰﺍﹰ ﻭﳊﻤﺎﹰ ﻭﻧﺒﻴﺬﺍﹰ .ﻭﺇﺫﺍ ﳘﺎ ﻳﺘﻨﺎﺯﻋﺎﻥ ﺣﺪﻳﺜﺎﹰ ﻛﺄﻧﻪ ﻗﻄﻊ ﺍﻟﺮﻭﺽ ﺫﻛﺮﺕ ﺑﻪ ﻗﻮﻝ ﺑﺸﺎﺭ ﻓﻘﻠﺖ:
ﺽ ﻭﻓﻴﻪ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺍﳊﻤﺮﺍﺀ ﻭﺣﺪﻳﺚٍ ﻛﺄﻧﻪ ﻗﻄﻊ ﺍﻟﺮﻭ
ﻓﻘﺎﻝ ﱄ ﻣﺴﻠﻢ :ﺑﻴﺖ ﻧﻈﻴﻒ ،ﻭﻭﺟﻪ ﻇﺮﻳﻒ ،ﻭﻻ ﻧﻔﻞ ﻭﻻ ﺭﳛﺎﻥ؟ ﺃﺧﺮﺝ ﻓﺎﻟﺘﻤﺲ ﻟﻨﺎ ﺫﻟﻚ .ﻗﺎﻝ ،ﻓﺨﺮﺟﺖ
ﻭﺟﺌﺖ ﲟﺎ ﻃﻠﺐ،ﻓﺈﺫﺍ ﻻ ﺣﺲ ﻣﻨﻬﻤﺎ ﻭﻻ ﺃﺛﺮ ﳍﻤﺎ ،ﻓﺠﻌﻠﺖ ﺃﻃﻴﻞ ﺍﻟﺬﹼﻛﺮ ،ﻭﺃﺭﺟﻢ ﺍﻟﻈﹼﻦ ،ﺣﺘﻰ ﺇﺫﺍ ﺟﻦ ﺍﻟﻠﻴﻞ
ﻭﰲ ﻗﻠﱯ ﳍﻴﺐ ﺍﻟﻨﲑﺍﻥ ،ﺛﺎﺏ ﻋﻠﻲ ﻋﻘﻠﻲ ﻭﻗﻠﺖ :ﻟﻌﻞﹼ ﺍﻟﻄﹼﻠﺐ ﻳﻮﻗﻌﲏ ﻋﻠﻰ ﻣﻮﺿﻊٍ ﺧﻔﻲ .ﻓﻮﻗﻔﺖ ﻋﻠﻰ ﺑﺎﺏ
ﺳﺮﺩﺍﺏٍ ﻭﺇﺫﺍ ﳘﺎ ﻗﺪ ﻧﺰﻻ ﻭﻣﻌﻬﻤﺎ ﲨﻴﻊ ﻣﺎ ﳛﺘﺎﺟﺎﻥ ﺇﻟﻴﻪ ﻓﺄﻛﻼ ﻭﺷﺮﺑﺎ ﻭﻧﻌﻤﺎ .ﻓﺪﻟﹼﻴﺖ ﺭﺃﺳﻲ ﻭﺻﺤﺖ ﻣﺴﺎﻡ
ﺛﻼﺙ ﻣﺮﺍﺕٍ ،ﻓﻠﻢ ﻳﻜﻠﹼﻤﲏ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﻥ ﻗﺎﻝ ﱄ :ﳏﻠﹼﻨﺎ ،ﻭﺍﻟﻨﻔﻘﺔ ﻣﻦ ﻋﻨﺪﻧﺎ ،ﻭﺃﻧﺖ ﻓﻀﻮﱄ ،ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ
ﺗﻘﺘﺮﺡ؟ ﺍﺻﱪ ﻣﻜﺎﻧﻚ ﺣﺘﻰ ﻳﺆﺫﻥ ﻟﻚ ،ﻓﺒﻘﻴﺖ ﻃﻮﻝ ﻟﻴﻠﱵ ﺃﺗﻘﻠﹼﻰ ﻋﻠﻰ ﲨﺮ ﺍﻟﻐﻀﺎ ﻻ ﺃﻋﺮﻑ ﺃﻳﻦ ﺃﻧﺎ .ﻓﻠﻤﺎ
ﺍﻧﺸﻖ ﺍﻟﺼﺒﺢ ﺇﺫﺍ ﺑﻪ ﻃﻠﻊ ﻭﻃﻠﻌﺖ ﺍﳉﹼﺎﺭﻳﺔ ﰲ ﺃﺛﺮﻩ ،ﻓﺄﺳﺮﻋﺖ ﺇﻟﻴﻪ ﻭﺧﺮﺟﺖ ﺗﻌﺪﻭ ﻭﱂ ﲣﺎﻃﺒﲏ ،ﻓﻜﺎﻧﺖ
ﺃﻋﻈﻢ ﺣﺴﺮﺓٍ ﻧﺰﻟﺖ ﰊ.
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﺯﻨﺎ ﻭﺍﻟﺘﹼﺤﺫﻴﺭ ﻤﻥ ﻋﻭﺍﻗﺒﻪ
ﺴﻴﺌﺎﺕ ﺍﻟﺯﻨﺎ
ﺭﻭﻱ ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺣﺬﻳﻔﺔ ،ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻗﺎﻝ " :ﻳﺎ ﻣﻌﺸﺮ
ﺍﳌﺴﻠﻤﲔ ﺇﻳﺎﻛﻢ ﻭﺍﻟﺰﻧﺎ ،ﻓﺈﻥﹼ ﻓﻴﻪ ﺳﺖ ﺧﺼﺎﻝ :ﺛﻼﺛﺎﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺛﻼﺛﺎﹰ ﰲ ﺍﻵﺧﺮﺓ .ﻓﺄﻣﺎ ﺍﻟﱵ ﰲ ﺍﻟﺪﻧﻴﺎ :ﻓﺰﻭﺍﻝ
ﺍﻟﺒﻬﺎ ،ﻭﺩﻭﺍﻡ ﺍﻟﻔﻘﺮ ،ﻭﻗﺼﺮ ﺍﻟﻌﻤﺮ؛ ﻭﺃﻣﺎ ﺍﻟﻠﻮﺍﰐ ﰲ ﺍﻵﺧﺮﺓ .ﻓﺴﺨﻂ ﺍﷲ ﺟﻞﹼ ﺛﻨﺎﺅﻩ ،ﻭﺳﻮﺀ ﺍﳊﺴﺎﺏ ،ﻭﺍﳋﻠﻮﺩ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 93
ﰲ ﺍﻟﻨﺎﺭ" .
ﺍﻟﻤﻘﻴﻡ ﻋﻠﻰ ﺍﻟﺯﻨﺎ ﻜﻌﺎﺒﺩ ﻭﺜﻥٍ
ﻭﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻗﺎﻝ :ﲰﻌﺖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻳﻘﻮﻝ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻗﺎﻝ:
"ﺍﳌﻘﻴﻢ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ﻛﻌﺎﺑﺪ ﻭﺛﻦ".
ﻫﺅﻻﺀ ﺍﻟﻠﻭﺍﺘﻲ ﻴﺯﻨﻴﻥ
ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪٍ ﺍﳋﺪﺭﻱ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :ﻟﻴﻠﺔ ﺃﺳﺮﻯ ﰊ ﺍﻧﻄﻠﻖ ﰊ ﺇﱃ ﺧﻠ ٍﻖ
ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻭﻧﺴﺎﺀٍ ﻣﻌﻠﹼﻘﺎﺕٍ ﺑﺜﺪﻳﻬﻦ ﻭﻣﻨﻬﻦ ﺑﺄﺭﺟﻠﻬﻦ ،ﻣﻨﻜﹼﺴﺎﺕٍ ،ﻭﳍﻦ ﺻﺮﺍﺥ ﻭﺧﻮﺍﺭ .ﻓﻘﻠﺖ :ﻳﺎ ﺟﱪﻳﻞ
ﻣﻦ ﻫﺆﻻﺀ؟ ﻓﻘﺎﻝ :ﻫﺆﻻﺀ ﺍﻟﻠﻮﺍﰐ ﻳﺰﻧﲔ ﻭﻳﻘﺘﻠﻦ ﺃﻭﻻﺩﻫﻦ ،ﻭﳚﻌﻠﻦ ﻷﺯﻭﺍﺟﻬﻦ ﻭﺭﺛﺔﹰ ﻣﻦ ﻏﲑﻫﻢ".
ﺍﷲ ﻴﺒﻐﺽ ﺜﻼﺜﺔ
ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ .ﺃﻥﹼ ﺍﻟﻨﱯ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻗﺎﻝ" :ﺃﻥﹼ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻴﺒﻐﺾ ﺛﻼﺛﺔ .ﺍﻟﺸﻴﺦ ﺍﻟﺰﺍﱐ،
ﻭﺍﳌﻘﻞﹼ ﺍﳌﺨﺘﺎﻝ ،ﻭﺍﻟﺒﺨﻴﻞ ﺍﳌﻨﺎﻥ".
ﺃﻋﻅﻡ ﺍﻟﺫﹼﻨﻭﺏ ﺃﻥ ﺘﺯﺍﻨﻲ ﺤﻠﻴﻠﺔ ﺠﺎﺭﻙ
ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺷﺮﺣﺒﻴﻞ ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻭ ﻗﺎﻝ ﻏﲑﻱ :ﺃﻱ ﺍﻟﺬﹼﻧﻮﺏ
ﺃﻋﻈﻢ ﻋﻦ ﺍﷲ؟ ﻗﺎﻝ" :ﺃﻥ ﲡﻌﻞ ﷲ ﻧﺪﺍﹰ ﻭﻫﻮ ﺧﻠﻘﻚ ".ﻗﻠﺖ :ﰒﹼ ﺃﻱ؟ ﻗﺎﻝ" :ﺃﻥ ﺗﻘﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ،"ﰒﹼ
ﺃﻱ؟ ﻗﺎﻝ" :ﺃﻥ ﺗﺰﺍﱐ ﺣﻠﻴﻠﺔ ﺟﺎﺭﻙ" .ﻗﺎﻝ" :ﰒﹼ ﺃﻧﺰﻝ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺗﺼﺪﻳﻖ ﺫﻟﻚ" .ﰒﹼ ﻗﺎﻝ" :ﻭﺍﻟﺬﻳﻦ ﻻ
ﻳﺪﻋﻮﻥ ﻣﻊ ﺍﷲ ﺇﳍﺎﹰ ﺁﺧﺮ ،ﻭﻻ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻﹼ ﺑﺎﳊﻖ ،ﻭﻻ ﻳﺰﻧﻮﻥ .ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻳﻠﻖ ﺁﺛﺎﻣﺎﹰ
ﻳﻀﺎﻋﻒ ﻟﻪ ﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﳜﻠﹼﺪ ﻓﻴﻬﺎ ﻣﻬﺎﻧﺎﹰ".
ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ" :ﺍﻟﺰﺍﱐ ﲝﻠﻴﻠﺔ ﺟﺎﺭﻩ ﻻ ﻳﻨﻈﺮ ﺍﷲ ﺇﻟﻴﻪ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻳﺰﻛﹼﻴﻪ ،ﻭﻳﻘﻮﻝ ﺃﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻊ ﺍﻟﺪﺍﺧﻠﲔ".
ﻤﺴﺅﻭﻟﻴﺔ ﺍﻟﺭﺠﻝ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 94
ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻳﻘﻮﻝ ﺣﲔ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﳌﻼﺋﻜﺔ" :ﺃﳝﺎ ﺍﻣﺮﺃﺓ
ﺃﺩﺧﻠﺖ ﻋﻠﻰ ﻗﻮﻡٍ ﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ ﻓﻠﻴﺴﺖ ﻣﻦ ﺍﷲ ﰲ ﺷﻲﺀٍ ،ﻭﻟﻦ ﻳﺪﺧﻠﻬﺎ ﺍﷲ ﺟﻨﺘﻪ .ﻭﺃﳝﺎ ﺭﺟﻞٍ ﺟﺤﺪ ﻭﻟﺪﻩ
ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺍﺣﺘﺠﺐ ﺍﷲ ﻣﻨﻪ ،ﻭﻓﻀﺤﻪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ".
ﺍﻟﺯﻨﺎ ﻴﺠﻤﻊ ﺨﺼﺎﻝ ﺍﻟﺸﹼﺭ ﻜﻠﹼﻬﺎ
ﺫﻛﺮ ﺍﻟﺰﻧﺎ ﻋﻨﺪ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺑﺮﻣﻚ ﻓﻘﺎﻝ :ﺍﻟﺰﻧﺎ ﳚﻤﻊ ﺍﳋﺼﺎﻝ ﻛﻠﹼﻬﺎ ﻣﻦ ﺍﻟﺸﺮ .ﻻ ﲡﺪ ﺯﺍﻧﻴﺎﹰ ﻣﻌﻪ ﻭﺭﻉ،
ﻭﻻ ﻭﻓﺎﺀً ﺑﻌﻬﺪ ،ﻭﻻ ﳏﺎﻓﻈﺔﹰ ﻋﻠﻰ ﺻﺪﻳﻖ؛ ﺍﻟﻐﺪﺭ ﺷﻌﺒﺔﹲ ﻣﻦ ﺷﻌﺒﻪ ،ﻭﺍﳋﻴﺎﻧﺔ ﻓﻦ ﻣﻦ ﻓﻨﻮﻧﻪ ،ﻭﻗﻠﹼﺔ ﺍﳌﺮﻭﺀﺓ ﻋﻴﺐ
ﻣﻦ ﻋﻴﻮﺑﻪ ،ﻭﺳﻔﻚ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﺟﻨﺎﻳﺔﹲ ﻣﻦ ﺟﻨﺎﻳﺎﺗﻪ.
ﺍﻟﻤﻠﻙ ﺯﺍﺌﻝٌ ﻭﻤﺎ ﺘﺩﻴﻥ ﺘﺩﺍﻥ
ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﻗﺎﻝ :ﻛﺎﻥ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﴰﺮ ﺍﻟﻐﺴﺎﱐ ﺇﺫﺍ ﺃﻋﺠﺒﺘﻪ ﺍﻣﺮﺃﺓ ﻭﻭﺻﻔﺖ ﻟﻪ ،ﺑﻌﺚ ﺇﻟﻴﻬﺎ
ﻭﺍﻏﺘﺼﺒﻬﺎ ﻧﻔﺴﻬﺎ ،ﻓﺄﺗﺎﻩ ﺃﺑﻮﻫﺎ ﻓﻘﺎﻝ ﻟﻪ:
ﻟﻴﻼﹰ ﻭﺻﺒﺤﺎﹰ ﻛﻴﻒ ﳜﺘﻠﻔﺎﻥ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺍﳌﺨﻮﻑ ﺃﻣﺎ ﺗﺮﻯ
ﻟﻴﻼﹰ ﻭﻫﻞ ﻟﻚ ﺑﺎﳌﻠﻴﻚ ﻳﺪﺍﻥ ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺸﻤﺲ ﺃﻥ ﺗﺄﰐ ﺎ
ﻭﺍﻋﻠﻢ ﺑﺄﻧﻚ ﻣﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ ﻓﺎﻋﻠﻢ ﻭﺃﻳﻘﻦ ﺃ ﹼﻥ ﻣﻠﻜﻚ ﺯﺍﺋﻞﹲ
ﻜﻤﺜﻝ ﺍﻟﺸﹼﻴﻁﺎﻥ ﺇﺫ ﻗﺎﻝ ﻟﻺﻨﺴﺎﻥ ﺃﻜﻔﺭ
ﻭﻋﻦ ﻋﺪﻱ ﺑﻦ ﺛﺎﺑﺖ ﻗﺎﻝ :ﲰﻌﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ :ﻛﺎﻥ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺭﺍﻫﺐ ﻋﺒﺪ ﺍﷲ ﺯﻣﺎﻧﺎﹰ ﻣﻦ
ﺍﻟﺪﻫﺮ ،ﺣﺘﻰ ﻛﺎﻥ ﻳﺆﺗﻰ ﺑﺎﺎﻧﲔ ﻳﻌﻮﺫﻫﻢ ﻓﻴﱪﺅﻭﻥ ﻋﻠﻰ ﻳﺪﻳﻪ .ﻭﺃﻧﻪ ﺃﰐ ﺑﺎﻣﺮﺃﺓٍ ﻣﻦ ﺃﺷﺮﺍﻑ ﻗﻮﻣﻬﺎ ﻗﺪ ﺟﻨﺖ
ﻭﻛﺎﻥ ﳍﺎ ﺃﺧﻮﺓ ،ﻓﺄﺗﻮﻩ ﺎ ،ﻓﻠﻢ ﻳﺰﻝ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺰﻳﻦ ﻟﻪ ﺣﺘﻰ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ،ﻓﺤﻤﻠﺖ ،ﻓﻠﻤﺎ ﺍﺳﺘﺒﺎﻥ ﲪﻠﻬﺎ ،ﱂ
ﻳﺰﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳜﻮﻓﻪ ﻭﻳﺰﻳﻦ ﻟﻪ ﻗﺘﻠﻬﺎ ﻭﺩﻓﻨﻬﺎ ،ﻓﻘﺘﻠﻬﺎ ﻭﺩﻓﻨﻬﺎ.
ﻭﺫﻫﺐ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺻﻮﺭﺓ ﺭﺟﻞٍ ﺣﺘﻰ ﺃﺗﻰ ﺑﻌﺾ ﺃﺧﻮﺎ ﻓﺄﺧﱪﻩ ﺑﺎﻟﺬﻱ ﻓﻌﻞ ﺍﻟﺮﺍﻫﺐ ،ﰒﹼ ﺃﺗﻰ ﺑﻘﻴﺔ ﺃﺧﻮﺎ
ﺭﺟﻼﹰ ﺭﺟﻼﹰ ﻓﺠﻌﻞ ﺍﻟﺮﺟﻞ ﻳﻠﻘﻰ ﺃﺧﺎﻩ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻭﺍﷲ ﻟﻘﺪ ﺃﺗﺎﱐ ﺁﺕٍ ﻓﺬﻛﺮ ﱄ ﺷﻴﺌﺎﹰ ﻛﺒﲑﺍﹰ ﻋﻠﻴﻨﺎ .ﻓﺄﺧﱪ
ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﲟﺎ ﻗﻴﻞ ﳍﻢ ،ﻓﺄﺗﻮﺍ ﺇﱃ ﺍﻟﺮﺍﻫﺐ ﻓﻘﺎﻟﻮﺍ :ﻣﺎ ﻓﻌﻠﺖ ﺃﺧﺘﻨﺎ؟ ﻗﺎﻝ :ﺧﺮﺟﺖ ،ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻳﻦ
ﺫﻫﺒﺖ .ﻓﺮﻓﻌﻮﺍ ﺫﻟﻚ ﺇﱃ ﻣﻠﻜﻬﻢ ،ﻓﺴﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﺍﺳﺘﱰﻟﻮﻩ ﻣﻦ ﺻﻮﻣﻌﺘﻪ ،ﻓﺄﻗﺮ ﳍﻢ ﺑﺎﻟﺬﻱ ﻓﻌﻞ ،ﻓﺄﻣﺮ
ﺑﻪ ﻓﺼﻠﺐ ﻋﻠﻰ ﺧﺸﺒﺔٍ ،ﻭﲤﺜﹼﻞ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻘﺎﻝ ﻟﻪ :ﺃﻧﺎ ﺍﻟﺬﻱ ﺯﻳﻨﺖ ﻟﻚ ﻫﺬﺍ ﻭﺃﻟﻘﻴﺘﻚ ﻓﻴﻪ ،ﻓﻬﻞ ﺃﻧﺖ ﻣﻄﻴﻌﻲ
ﻓﻴﻤﺎ ﺃﻗﻮﻝ ﻟﻚ ﻭﺃﺧﻠﺼﻚ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻝ :ﺗﺴﺠﺪ ﱄ ﺳﺠﺪﺓﹰ ﻭﺍﺣﺪﺓﹰ ﻓﺴﺠﺪ ﻟﻪ ﺍﻟﺮﺟﻞ ،ﰒﹼ ﻗﺘﻞ .ﻓﻬﺬﺍ ﺩﺍﺧﻞﹲ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 95
ﲢﺖ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ " :ﻛﻤﺜﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺇﺫ ﻗﺎﻝ ﻟﻺﻧﺴﺎﻥ ﺃﻛﻔﺮ ﻓﻠﻤﺎ ﻛﻔﺮ ﻗﺎﻝ ﺇﻧﻲ ﺑﺮﻱﺀٌ ﻣﻨﻚ ﺇﻧﻲ ﺃﺧﺎﻑ
ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ" .ﻭﱂ ﺗﺰﻝ ﺃﺷﺮﺍﻑ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺘﺠﻨﺒﻮﻥ ﺍﻟﺰﻧﺎ ﻭﻳﺬﻣﻮﻧﻪ ،ﻭﻳﻨﻬﻮﻥ ﻋﻨﻪ.
ﺍﻟﺯﻨﺎ ﻴﻭﺭﺙ ﺍﻟﻔﻘﺭ
ﻭﺭﻭﻯ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻟﺖ :ﲰﻌﺖ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ
ﻧﻔﻴﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻫﻮ ﻣﺴﻨﺪ ﻇﻬﺮﻩ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﻳﻘﻮﻝ :ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶٍ ﺇﻳﺎﻛﻢ ﻭﺍﻟﺰﻧﺎ ،ﻓﺈﻧﻪ ﻳﻮﺭﺙ ﺍﻟﻔﻘﺮ.
ﺇﻴﺎﻜﻡ ﻭﻓﻀﻴﺤﺔ ﺍﻟﻨﹼﺴﺎﺀ
ﻭﰲ ﻭﺻﻴﺔ ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ :ﺇﻳﺎﻛﻢ ﻭﻓﻀﻴﺤﺔ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻧﻬﺎ ﻋﻘﻮﺑﺔ ﻏﺪٍ ،ﻭﻋﺎﺭ ﺃﺑﺪٍ ،ﻳﻜﺎﺩ ﺻﺎﺣﺒﻬﺎ ﻳﻌﺎﻗﺐ ﰲ
ﺣﺮﻣﻪ ﲟﺜﻠﻬﺎ ،ﻭﻻ ﻳﺰﺍﻝ ﻻﺯﻣﺎﹰ ﻣﺎ ﻋﺎﺵ ﻟﻪ ﻋﺎﺭﻫﺎ.
ﺭﺍﻭﺩﺘﻪ ﻓﺎﻤﺘﻨﻊ ﻓﺴﻤﺘﻪ
ﻭﺣﻜﻰ ﺑﻌﻀﻬﻢ ﻗﺎﻝ :ﻭﻓﺪ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻠﻮﻙ ﲪﲑ ﻓﺄﻟﻄﻒ ﻣﱰﻟﺘﻪ ﻭﺃﻛﺮﻣﻪ .ﻭﻛﺎﻥ ﺗﺎﻣﹰﺎ
ﲨﻴﻼﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻠﻚ :ﻳﺎ ﺃﺑﺎ ﺍﳊﺎﺭﺙ ،ﺃﺣﺐ ﺃﻥ ﻳﻨﺎﺩﻣﲏ ﺍﺑﻨﻚ .ﻓﺄﺫﻥ ﻟﻪ ﺃﺑﻮﻩ ﰲ ﺫﻟﻚ .ﻭﻛﺎﻥ ﺍﳊﻤﲑﻱ ﺃﲨﻞ
ﻣﻠﻮﻙ ﲪﲑ ،ﻭﻛﺎﻧﺖ ﺯﻭﺟﺘﻪ ﺃﲨﻞ ﻣﻨﻪ .ﻓﻜﺎﻥ ﺇﺫﺍ ﺷﺮﺏ ﻣﻊ ﺍﳊﺎﺭﺙ ﺧﺮﺟﺖ ﺯﻭﺟﺘﻪ ﻓﺠﻠﺴﺖ ﻣﻌﻬﻤﺎ
ﺗﺴﻘﻴﻬﻤﺎ ،ﻓﻌﺸﻘﺖ ﺍﳊﺎﺭﺙ ﺯﻭﺟﺔ ﺍﳌﻠﻚ ،ﻓﻜﻠﻔﺖ ﺑﻪ ،ﻓﺮﺍﺳﻠﺘﻪ ،ﻓﺄﻋﻠﻤﻬﺎ ﺃﻧﻪ ﳏﺼﻦ ﻋﻦ ﺍﻟﺰﻧﺎ ﻭﻻ ﳜﻮﻥ
ﻧﺪﳝﻪ .ﻓﺄﳊﹼﺖ ﻋﻠﻴﻪ ﻓﻜﺘﺐ ﺇﻟﻴﻬﺎ:
ﻋﻒ ﻣﻨﺎﺩﻣﱵ ﻋﻔﻴﻒ ﺍﳌﺌﺰﺭ ﻻ ﺗﻄﻌﻤﻲ ﻓﻴﻤﺎ ﺭﺃﻳﺖ ﻓﺈﻧﲏ
ﻏﻤﺮﻭﺍ ﻓﻄﻔﻦ ﺍﻟﺒﻴﺖ ﻋﻨﺪ ﺍﳌﺸﻌﺮ ﺃﺳﻌﻰ ﻷﺩﺭﻙ ﳎﺪ ﻗﻮﻡٍ ﺳﺎﺩﺓٍ
ﺃﺭﰉ ﺑﻨﻔﺴﻲ ﺃﻥ ﻳﻌﻴﺮ ﻣﻌﺸﺮﻱ ﻓﺎﻓﲏ ﺧﻴﺎﻻﹰ ﻭﺍﻋﻠﻤﻲ ﺃﻧﻲ ﺍﻣﺮ ﺀٌ
ﰒﹼ ﺇﻧﻪ ﺃﺧﱪ ﺃﺑﺎﻩ ،ﻓﺼﻮﺏ ﺭﺃﻳﻪ ﻭﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺑﲏ ﺇﻥﹼ ﻟﻨﺴﺎﺀ ﺍﳌﻠﻮﻙ ﻃﻔﺎﺣﺎﹰ .ﻓﻠﻤﺎ ﺭﺃﺗﻪ ﻗﺪ ﻋﺰﻓﺖ ﻧﻔﺴﻪ ﻋﻨﻬﺎ
ﻗﺎﻟﺖ :ﻭﺍﷲ ﻻ ﺃﺩﻋﻪ ﺗﺘﻤﺘﻊ ﺑﻪ ﺍﻣﺮﺃﺓ ﺃﺑﺪﺍﹰ .ﻓﺪﺳﺖ ﺇﻟﻴﻪ ﺷﺮﺑﺔﹰ ﻓﺸﺮﺎ ﻭﺍﺭﲢﻞ ﻣﻊ ﺃﺑﻴﻪ ،ﻓﻠﻤﺎ ﻗﺪﻡ ﻣﻜﹼﺔ ﻣﺎﺕ
ﻓﺠﺰﻉ ﻋﻠﻴﻪ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ ﺟﺰﻋﺎﹰ ﺷﺪﻳﺪﺍﹰ ﻭﻗﺎﻝ ﻳﺮﺛﻴﻪ:
ﺑﺒﻄﻦ ﻣﻜﹼﺔ ﺗﻌﻔﻮﻩ ﺍﻷﻋﺎﺻﲑ ﺳﻘﻰ ﺍﻹﻟﻪ ﺻﺪﻯ ﻭﺍﺭﻳﺘﻪ ﺑﻴﺪﻱ
ﻓﻤﺎ ﻟﻘﻠﱯ ﻋﻦ ﺫﻛﺮﺍﻙ ﺗﻐﻴﲑ ﻳﺎ ﺣﺎﺭﺙ ﺍﳋﲑ ﻗﺪ ﺃﻭﺭﺛﺘﲏ ﺷﺠﻨ ﺎﹰ
ﻭﻣﺎ ﺑﺪﺍ ﻋﻠﻢ ﰲ ﺍﻵﻝ ﻣﻌﻤﻮﺭ ﻓﻠﺴﺖ ﺃﻧﺴﺎﻙ ﻣﺎ ﻫﺒﺖ ﺷﺂﻣﻴﺔ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 96
ﺭﺍﻭﺩﺘﻪ ﻓﺎﻤﺘﻨﻊ ﻓﺴﻤﻪ ﻭﺍﻟﺩﻫﺎ
ﻭﳌﹼﺎ ﻗﺘﻠﺖ ﺑﻨﻮ ﺃﺳﺪ ﺑﻦ ﺧﺰﳝﺔ ﺣﺠﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﺑﺎ ﺍﻣﺮﻯﺀٍ ﺍﻟﻘﻴﺲ ﺩﺍﺭ ﰲ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﻓﻠﻢ ﻳﺮ ﻣﻨﻬﻢ ﻣﺎ
ﳛﺐ ،ﻓﻤﻀﻰ ﺣﺘﻰ ﻗﺪﻡ ﻋﻠﻰ ﻫﺮﻗﻞ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ،ﻓﺄﻗﺎﻡ ﻋﻨﺪﻩ ﺷﻬﺮﺍﹰ ﻓﺄﻛﺮﻣﻪ ﻭﻧﺎﺩﻣﻪ ،ﻭﺃﻋﺠﺒﻪ ﻛﻤﺎﻟﻪ ﻭﻋﻘﻠﻪ.
ﲦﹼﺒﻌﺚ ﻣﻌﻪ ﺳﺘﻤﺎﺋﺔﹰ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳌﻠﻮﻙ ﻭﻣﻦ ﺗﺒﻌﻬﻢ .ﻭﻧﻈﺮﺕ ﺇﻟﻴﻪ ﺍﺑﻨﺔ ﺍﳌﻠﻚ ﻓﻌﺸﻘﺘﻪ ﻭﺃﺭﺳﻠﺖ ﺇﻟﻴﻪ ﺃﻥ ﻳﻠﻘﺎﻫﺎ ﻗﺒﻞ
ﺧﺮﻭﺟﻪ ،ﻓﺠﻌﻞ ﻳﻌﺘﺬﺭ ﳍﺎ ﻭﻳﻌﻠﹼﻠﻬﺎ ﻭﻻ ﻳﺮﺿﻰ ﺃﻥ ﳜﻮﻥ ﺃﺑﺎﻫﺎ ﻓﻴﻬﺎ ﻣﻊ ﻣﺎ ﻓﻌﻠﻪ ﻣﻌﻪ .ﻭﺧﺮﺝ ﻣﻨﺼﺮﻓﺎﹰ ﺇﱃ ﺑﻠﺪﻩ
ﻓﻘﺎﻟﺖ ﺑﻨﺖ ﻫﺮﻗﻞ ﻷﺑﻴﻬﺎ :ﻣﺎ ﺻﻨﻌﺖ ﺑﻨﻔﺴﻚ ﻭﺟﻬﺖ ﺃﺑﻨﺎﺀ ﻣﻠﻮﻙ ﺍﻟﺮﻭﻡ ﻣﻊ ﺍﺑﻦ ﻣﻠﻚ ﺍﻟﻌﺮﺏ؟ ﻟﻮ ﻗﺪ
ﺍﺳﺘﻤﻜﻦ ﳑﺎ ﺃﺭﺍﺩ ﻏﺰﺍﻙ ﻭﻧﺰﻉ ﻣﻠﻜﻚ .ﻓﻮﺟﻪ ﺇﻟﻴﻪ ﺍﳌﻠﻚ ﲝﻠﹼﺔٍ ﻣﻨﺴﻮﺟﺔٍ ﺑﺎﻟﺬﹼﻫﺐ ﻣﺴﻤﻮﻣﺔﹲ ﻓﻠﻤﺎ ﻟﺒﺴﻬﺎ ﺗﻨﻔﻂ
ﺟﻠﺪﻩ ،ﻭﺗﺴﺎﻗﻂ ﳊﻤﻪ ،ﻓﻨﻈﺮ ﺇﱃ ﺟﺒﻞٍ ﻓﺴﺄﻝ ﻋﻨﻪ ،ﻓﻘﻴﻞ ﻟﻪ :ﺍﲰﻪ ﻋﺴﻴﺐ .ﻓﻘﺎﻝ:
ﻭﺇﻧﻲ ﻣﻘﻴﻢ ﻣﺎ ﺃﻗﺎﻡ ﻋﺴﻴﺐ ﺃﺟﺎﺭﺗﻨﺎ ﺇ ﹼﻥ ﺍﳌﺰﺍﺭ ﻗﺮﻳﺐ
ﻭﻛﻞﹼ ﻏﺮﻳﺐٍ ﻟﻠﻐﺮﻳﺐ ﻧﺴﻴﺐ ﺃﺟﺎﺭﺗﻨﺎ ﺇﻧﺎ ﻏﺮﻳﺒﺎﻥ ﻫﻬﻨﺎ
ﻭﻗﻴﻞ ﺇﻧﻪ ﻗﺎﻝ ﻫﺬﺍ ﻷﻧﻪ ﺭﺃﻯ ﻗﱪﺍﹰ ﻋﻨﺪ ﻫﺬﺍ ﺍﳉﺒﻞ ﻓﺴﺄﻝ ﻋﻨﻪ ﻓﺄﺧﱪ ﺃﻧﻪ ﻗﱪ ﺍﻣﺮﺃﺓٍ ﻣﻦ ﺑﻨﺎﺕ ﻣﻠﻮﻙ ﺍﻟﺮﻭﻡ .ﻓﻤﺎﺕ
ﻫﻨﺎﻙ.
ﺃﻓﻀﻝ ﺍﻟﺜﹼﻼﺜﺔ :ﺍﻟﻌﻔﻴﻑ ﺍﻟﺠﻭﺍﺩ
ﻭﳑﺎ ﻓﻀﻞ ﺑﻪ ﺑﺴﻄﺎﻡ ﺑﻦ ﻗﻴﺲ ﻋﻠﻰ ﻋﺎﻣﺮ ﺑﻦ ﻃﻔﻴﻞ ﻭﻋﺘﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺷﻬﺎﺏ .ﺃﻥﹼ ﺑﺴﻄﺎﻣﺎﹰ ﻛﺎﻥ ﻓﺎﺭﺳﺎﹰ
ﻋﻔﻴﻔﺎﹰ ﺟﻮﺍﺩﺍﹰ؛ ﻭﻛﺎﻥ ﻋﺘﺒﺔ ﻓﺎﺭﺳﺎﹰ ﻋﻔﻴﻔﺎﹰ ﲞﻴﻼﹰ؛ ﻭﻛﺎﻥ ﻋﺎﻣﺮ ﻓﺎﺭﺳﺎﹰ ﺟﻮﺍﺩﺍﹰ ﻋﺎﻫﺮﺍﹰ .ﻓﺎﺟﺘﻤﻌﺖ ﰲ ﺑﺴﻄﺎﻡ ﺛﻼﺙ
ﺧﺼﺎﻝٍ ﺷﺮﻳﻔﺔٍ ﻓﺒﺬﻟﻚ ﻓﻀﻠﻬﻤﺎ ﺑﺴﻄﺎﻡ.
ﺴﺎﺩ ﺒﻌﻔﺎﻓﻪ
ﻗﺎﻝ ﺍﻟﺸﻌﱯ ﺗﻨﺎﻓﺮ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﹼﻔﻴﻞ ﺑﻦ ﻣﻠﻚ ﺑﻦ ﺟﻌﻔﺮ ﻭﻋﻠﻘﻤﺔ ﺑﻦ ﻋﻼﺛﺔ ﺑﻦ ﺍﻷﺣﻮﺹ ﺇﱃ ﻫﺮﻡ ﺑﻦ ﻗﻄﺒﺔ ﺑﻦ
ﺳﻨﺎﻥ ﺍﻟﺬﹼﺑﻴﺎﱐ ﺣﻜﻴﻢ ﺍﻟﻌﺮﺏ ﻓﻘﺎﻝ ﻟﻌﻠﻘﻤﺔ :ﺑﺄﻱ ﺷﻲﺀٍ ﺃﻧﺖ ﺃﺳﻮﺩ ﻣﻦ ﻋﺎﻣﺮ؟ ﻗﺎﻝ :ﺃﻧﺎ ﺑﺼﲑ ،ﻭﻫﻮ ﺃﻋﻮﺭ،
ﻭﺃﻧﺎ ﺃﺑﻮ ﻋﺸﺮﺓ ﻭﻫﻮ ﻋﻘﻴﻢ ،ﻭﺃﻧﺎ ﻋﻔﻴﻒ ﻭﻫﻮ ﻋﺎﻫﺮ.
ﺍﻟﻌﻭﺍﻡ ﺃﻜﺜﺭ ﺍﻟﻨﹼﺎﺱ ﻋﺫﺭﺍﹰ
ﻭﺇﻧﻤﺎ ﺃﻃﻠﻘﺖ ﺍﻟﻌﺮﺏ ﺣﺪﻳﺚ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﳌﹼﺎ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﻣﻦ ﺍﻟﻨﻘﺺ ﰲ ﺍﻟﺮﻳﺐ ،ﻭﻳﺄﺧﺬﻭﻥ ﺃﻧﻔﺴﻬﻢ
ﲝﻔﻆ ﺍﳉﲑﺍﻥ ،ﻭﻣﺎ ﻳﻌﺮﻑ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾٍ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻮﻓﺎﺀ ،ﻭﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻟﻌﺎﺭ .ﻷﻥﹼ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻛﺎﻥ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 97
ﻳﺼﻮﻥ ﺣﺮﻣﺔ ﺟﺎﺭﻩ ﻭﺻﺎﺣﺒﻪ ﻛﺼﻴﺎﻧﺔ ﺍﻻﺑﻨﺔ ﻭﺍﻷﺧﺖ ﻭﺍﻟﺰﻭﺟﺔ ﻣﻦ ﺣﺮﻣﻪ .ﻻ ﻳﺮﻯ ﺃﺣﺪ ﻣﻨﻬﻢ ﻟﻨﻔﺴﻪ ﺭﺧﺼﺔﹰ
ﰲ ﺇﺿﺎﻋﺔ ﺫﻟﻚ ،ﻭﺇﻧﻤﺎ ﻳﺘﺤﻤﻞ ﺍﻟﻐﺪﺭ ،ﻭﻳﺮﺧﺺ ﻧﻔﺴﻪ ﻓﻴﻪ ،ﻣﻦ ﺑﺎﻳﻦ ﺍﻟﺒﻮﺍﺩﻱ ،ﻭﺧﺎﻟﻂ ﺍﳊﻀﺮ ،ﻷﻧﻪ ﺭﺃﻯ
ﺃﺟﻨﺎﺱ ﺍﻟﻌﺒﻴﺪ ،ﻭﺃﺧﻼﻁ ﺍﻟﻌﻮﺍﻡ ،ﻭﻗﺪ ﻧﺸﺄﻭﺍ ﻋﻠﻰ ﻋﺎﺩﺓٍ ﻓﺠﺮﻭﺍ ﻋﻠﻴﻬﺎ ﻭﻟﻦ ﻳﺴﺘﻮﻱ ﻣﻦ ﻛﺮﻡ ﻃﺒﻌﻪ ﻭﺻﺤﺖ
ﺑﻨﻴﺘﻪ ﻭﺗﺮﻙ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺟﺎﻧﺒﻬﺎ ﺗﱰﹼﻫﺎﹰ ﻋﻨﻬﺎ ﻭﻷﻧﻬﺎ ﳏﻈﻮﺭﺓﹲ ﻋﻠﻴﻪ ﻭﻏﲑ ﻣﺒﺎﺣﺔ ﻟﻪ .ﻭﺃﺣﺐ ﺷﻲﺀٍ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻣﺎ
ﻣﻨﻊ ﻋﻨﻪ .ﻓﺘﺮﻙ ﺍﻷﻭﻝ ﻃﺒﻊ ،ﻭﺗﺮﻙ ﻫﺬﺍ ﺗﻜﻠﹼﻒ .ﻭﺃﻣﺎ ﺍﻟﻌﻮﺍﻡ ﻭﺃﺧﻼﻁ ﺍﻟﻨﺎﺱ ﻓﻼ ﻳﻜﺎﺩﻭﻥ ﻳﺘﻮﺭﻋﻮﻥ ﻋﻦ ﳏﺮﻡٍ،
ﻭﻻ ﻳﺴﺘﺤﻴﻮﻥ ﻣﻦ ﻋﺎﺭٍ ،ﻭﻫﻢ ﺃﻛﺜﺮ ﺍﻟﻌﺎﱂ ﻏﺪﺭﺍﹰ.
ﺸﻬﺎﺩﺓ ﺍﻟﻤﺴﺢ ﻉ
ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻻ ﻳﺰﱐ ﻃﺮﻓﻚ ﲟﺎ ﻏﻀﻀﺖ ﺑﺼﺮﻙ.
ﺃﺤﺒﻠﻬﺎ ﺒﻨﻅﺭﺍﺘﻪ
ﻭﻧﻈﺮ ﺃﺷﻌﺚ ﺇﱃ ﺍﺑﻨﻪ ﻳﻮﻣﺎﹰ ﻭﻫﻮ ﻳﺪﱘ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻣﺮﺃﺗﻪ ﻓﻘﺎﻝ ﻟﻪ ﻳﺎ ﺑﲏ ﺃﻇﻦ ﻧﻈﺮﻙ ﺇﻟﻴﻬﺎ ﻗﺪ ﺃﺣﺒﻠﻬﺎ .ﺃﺧﺬ ﻫﺬﺍ
ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻘﺎﻝ:
ﺑﻨﻈﺮﺗﻪ ﺃﻧﺜﻰ ﻟﻘﺪ ﺣﺒﻠﺖ ﻣﻨﻲ ﻭﱄ ﻧﻈﺮﺓﹲ ﻟﻮ ﻛﺎﻥ ﳛﺒﻞ ﻧﺎﻇ ﺮٍ
ﺭﺸﻘﻭﻫﺎ ﺒﺄﺒﺼﺎﺭﻫﻡ ﻓﻌﻨﹼﻔﺘﻬﻡ
ﻣﺮﺕ ﺍﻣﺮﺃﺓﹲ ﺑﻘﻮﻡٍ ﻣﻦ ﺑﲏ ﳕﲑ ﻓﺮﺷﻘﻮﻫﺎ ﺑﺄﺑﺼﺎﺭﻫﻢ ﻭﺃﺩﺍﻣﻮﺍ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻗﺒﺤﻜﻢ ﺍﷲ ﻳﺎ ﺑﲏ ﳕﲑ ،ﻓﻮﺍﷲ
ﻣﺎ ﺃﺧﺬﰎ ﺑﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ " :ﻗﻞ ﻟﻠﻤﺆﻣﻨﲔ ﻳﻐﻀﻮﺍ ﻣﻦ ﺃﺑﺼﺎﺭﻫﻢ ﻭﳛﻔﻈﻮﺍ ﻓﺮﻭﺟﻬﻢ" ﻭﻻ ﺑﻘﻮﻝ
ﺍﻟﺸﺎﻋﺮ:
ﻓﻼ ﻛﻌﺒﺎﹰ ﺑﻠﻐﺖ ﻭﻻ ﻛﻼﺑﺎ ﺾ ﺍﻟﻄﹼﺮﻑ ﺇﻧﻚ ﻣﻦ ﳕﲑٍ
ﻓﻐ
ﻓﺨﺠﻞ ﺍﻟﻘﻮﻡ ﳑﺎ ﻗﺎﻟﺖ ﻭﺃﻃﺮﻗﻮﺍ.
ﺃﺭﺒﻊ ﻻ ﻴﺸﺒﻌﻥ ﻤﻥ ﺃﺭﺒﻊ
ﻭﻛﺎﻥ ﻳﻘﺎﻝ :ﺃﺭﺑﻊ ﻻ ﻳﺸﺒﻌﻦ ﻣﻦ ﺃﺭﺑﻊ :ﻋﲔ ﻣﻦ ﻧﻈﺮ ،ﻭﺃﺫﻥﹲ ﻣﻦ ﺧﱪ ﻭﺃﺭﺽ ﻣﻦ ﻣﻄﺮ ،ﻭﺃﻧﺬﻯ ﻣﻦ ﺫﻛﺮ.
ﻴﺨﺎﻑ ﻋﻴﻨﻴﻬﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 98
ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﻴﻞ :ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﰲ ﻃﺮﻳﻖ ﻣﻜﹼﺔ ﻭﻋﺪﻳﻠﻪ ﰲ ﺍﶈﻤﻞ ﻭﺟﺎﺭﻳﺔٍ ﻗﺪ ﺷﺪ ﻋﻴﻨﻴﻬﺎ ﻭﻛﺸﻒ ﺳﺎﺋﺮ
ﻭﺟﻬﻬﺎ ﻓﻘﻠﺖ ﻟﻪ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﺇﻧﻤﺎ ﺃﺧﺎﻑ ﻋﻴﻨﻴﻬﺎ ﻻ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ.
ﺤﻠﻘﺕ ﺸﻌﺭﻫﺎ ﻷﻨﹼﻪ ﺭﺁﻩ ﺨﺼﻲ
ﻭﻛﺎﻥ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻘﺮﺷﻴﲔ ﺍﻣﺮﺃﺓﹲ ﻋﺮﺑﻴﺔﹲ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺧﺼﻲ ﻟﺰﻭﺟﻬﺎ ﻭﻫﻲ ﻭﺍﺿﻌﺔﹲ ﲬﺎﺭﻫﺎ ﲤﺸﻂ ﺷﻌﺮﻫﺎ،
ﻓﺤﻠﻘﺖ ﺷﻌﺮﻫﺎ ،ﻭﻗﺎﻟﺖ :ﻻ ﻳﺼﺤﺒﲏ ﺷﻌﺮ ﻧﻈﺮ ﺇﻟﻴﻪ ﻏﲑ ﺫﻱ ﳏﺮﻡٍ ﻣﻨﻲ.
ﺍﻟﺯﻨﺎ ﻟﻴﺱ ﻓﻘﻁ ﺒﺈﺠﻬﺎﺩ ﺍﻟﻨﹼﻔﺱ
ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻷﻋﺮﺍﰊ :ﻣﺎ ﺍﻟﺰﻧﺎ ﻋﻨﺪﻛﻢ؟ ﻗﺎﻝ :ﺍﻟﻨﻈﺮﺓ ،ﻭﺍﻟﻘﺒﻠﺔ .ﻗﻴﻞ ﻟﻪ :ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺰﻧﺎ ﻋﻨﺪﻧﺎ! ﻗﺎﻝ :ﻭﻣﺎ ﻫﻮ؟
ﻗﺎﻝ :ﺃﻥ ﳚﻠﺲ ﺑﲔ ﺷﻌﺒﻬﺎ ﺍﻷﺭﺑﻊ ﰒﹼ ﳚﻬﺪ ﻧﻔﺴﻪ .ﻗﺎﻝ :ﺑﺄﰊ ﺃﻧﺖ ،ﻟﻴﺲ ﻫﺬﺍ ﺯﺍﻧﻴﺎﹰ ﻫﺬﺍ ﻃﺎﻟﺐ ﻭﻟﺪ!.
ﻟﻴﻠﺔ ﺍﻟﺩﻴﺭ ﻭﻤﺎ ﻟﻴﻠﺔ ﺍﻟﺩﻴﺭ؟
ﻗﻴﻞ ﻷﰊ ﺍﻟﻄﹼﻤﺤﺎﻥ ﺍﻟﻘﺒﲏ :ﺃﺧﱪﻧﺎ ﻋﻦ ﺃﻗﺒﺢ ﺫﻧﻮﺑﻚ؟ ﻗﺎﻝ :ﻟﻴﻠﺔ ﺍﻟﺪﻳﺮ .ﻗﻴﻞ :ﻭﻣﺎ ﻟﻴﻠﺔ ﺍﻟﺪﻳﺮ؟ ﻗﺎﻝ :ﻧﺰﻟﺖ ﻋﻠﻰ
ﻧﺼﺮﺍﻧﻴﺔٍ ﻓﺄﻛﻠﺖ ﻃﻔﺸﻼﹰ ﺑﻠﺤﻢ ﺧﱰﻳﺮ ،ﻭﺷﺮﺑﺖ ﻣﻦ ﲬﺮﻫﺎ ،ﻭﺯﻧﻴﺖ ﺎ ،ﻭﺳﺮﻗﺖ ﻛﺴﺎﺀﻫﺎ ،ﻭﻣﻀﻴﺖ.
ﻟﻭ ﺘﻤﺭﺴﺕ ﺒﻪ ﻤﺎ ﺍﺴﺘﻌﺼﻤﺕ
ﻭﻗﺎﻝ ﺍﳉﺎﺣﻆ :ﻗﺮﺃ ﻗﺎﺭﻯﺀ :ﻗﺎﻟﺖ ﻓﺬﻟﻜﻦ ﺍﻟﺬﻱ ﳌﺘﲏ ﻓﻴﻪ ﻭﻟﻘﺪ ﺭﺍﻭﺩﺗﻪ ﻋﻦ ﻧﻔﺴﻪ ﻓﺎﺳﺘﻌﺼﻢ .ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ
ﻋﺰﻭﺍﻥ :ﻻ ﻭﺍﷲ ﻣﺎ ﲰﻌﺖ ﺑﺄﻋﺪﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺎﺳﻘﺔ ،ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﲤﺮﺳﺖ ﰊ ﻣﺎ ﺍﺳﺘﻌﺼﻤﺖ.
ﻤﻨﻌﻪ ﺜﻼﺜﺔﹲ ﻋﻨﺩﻫﺎ
ﺑﺎﺕ ﺃﻋﺮﺍﰊ ﺿﻴﻔﺎﹰ ﻟﺒﻌﺾ ﺍﳊﻀﺮ ﻓﺮﺃﻯ ﺍﻣﺮﺃﺗﻪ ،ﻓﻬﻢ ﺃﻥ ﻳﺄﰐ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﻠﻴﻞ ﻓﻤﻨﻌﻪ ﺍﻟﻜﻠﺐ؛ ﰒﹼ ﺃﺭﺍﺩ ﺫﻟﻚ ﻣﺮﺓﹰ
ﺃﺧﺮﻯ ،ﻓﻤﻨﻌﻪ ﺿﻮﺀ ﺍﻟﻘﻤﺮ؛ ﰒﹼ ﺃﺭﺍﺩﺕ ﺫﻟﻚ ﰲ ﺍﻟﺴﺤﺮ ،ﻓﺈﺫﺍ ﻋﺠﻮﺯ ﻗﺎﺋﻤﺔﹲ ﺗﺼﻠﹼﻲ .ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﻗﺎﻝ:
ﻏﲑ ﺍﻟﻌﺠﻮﺯ ﻭﻏﲑ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻘﻤﺮ ﱂ ﳜﻠﻖ ﺍﷲ ﺷﻴﺌ ﺎﹰ ﻛﻨﺖ ﺃﺑﻐﻀﻪ
ﻭﻫﺬﻩ ﺳﺒﺤﺔﹲ ﻗﻮﺍﻣﺔ ﺍﻟﺴﺤﺮ ﻫﺬﺍ ﻳﺒﻮﺡ ،ﻭﻫﺬﺍ ﻳﺴﺘﺼﺎﺀ ﺑﻪ،
ﻋﻴﺩﺍﻥ ﺍﻟﻘﻴﺎﻥ ﺃﺠﻤﻝ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 99
ﻭﺻﻒ ﺃﻋﺮﺍﰊ ﺭﺟﻼﹰ ﻣﺎﺟﻨﺎﹰ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻟﻮ ﺃﺑﺼﺮﺗﻪ ﻋﻴﺪﺍﻥ ﺍﻟﻘﻴﺎﻥ ﻟﺘﺤﺮﻛﺖ ﺃﻭﺗﺎﺭﻫﺎ ،ﻭﻟﻮ ﺭﺃﺗﻪ ﻣﻮﻣﺴﺔﹲ ﻟﻄﺎﺭ
ﲬﺎﺭﻫﺎ.
ﺒﻐﺕ ﺜﻼﺙ ﻤﺭﺍﺕٍ
ﻭﺣﻜﻰ ﺧﺮﻳﺪﺓ ﺑﻦ ﺃﲰﺎﺀ ،ﻗﺎﻝ :ﺣﺠﺠﻨﺎ ،ﻭﳓﻦ ﰲ ﺭﻓﻘﺔٍ ،ﺇﺫ ﻧﺰﻟﻨﺎ ﻣﱰﻻﹰ ﻭﻣﻌﻨﺎ ﺍﻣﺮﺃﺓﹲ ﻧﺎﻣﺖ ﰒﹼ ﺍﻧﺘﺒﻬﺖ ﻭﺣﻴﺔﹲ
ﻋﻠﻰ ﻋﻨﻘﻬﺎ ﻻ ﺗﻀﺮﻫﺎ ﺑﺸﻲﺀٍ ،ﻓﻠﻢ ﳚﺘﺮﻯﺀ ﺃﺣﺪ ﻣﻨﺎ ﺃﻥ ﻳﻨﺤﻴﻬﺎ ﻋﻨﻬﺎ ،ﻓﻠﻢ ﺗﺰﻝ ﻛﺬﻟﻚ ﺣﺘﻰ ﺃﺑﺼﺮﺕ ﺍﳊﺮﻡ
ﻓﺎﻧﺴﺎﺑﺖ ﻭﻣﻀﺖ ﻋﻨﻬﺎ ،ﻓﺤﻤﺪﻧﺎ ﺍﷲ ﻭﺩﺧﻠﻨﺎ ﻣﻜﹼﺔ ﻓﻘﻀﻴﻨﺎ ﻧﺴﻜﻨﺎ ،ﻭﺭﺃﻯ ﺍﻟﻐﺮﻳﺾ ﺍﳌﻐﻨﻲ ﺍﳌﺮﺃﺓ ﻭﻗﺪ ﲰﻊ
ﺍﳊﺪﻳﺚ ﻭﻣﺎ ﲢﺎﻛﺎﻩ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ ﻓﻘﺎﻝ ﳍﺎ :ﻳﺎ ﺷﻘﻴﺔ ﻣﺎ ﻓﻌﻠﺖ ﺣﻴﺘﻚ؟ ﻗﺎﻟﺖ :ﰲ ﺍﻟﻨﺎﺭ .ﻗﺎﻝ :ﺳﺘﻌﻠﻤﲔ ﰲ
ﺍﻟﻨﺎﺭ .ﻗﺎﻝ ﻓﻀﺤﻜﺖ ﺍﳌﺮﺃﺓ ﻭﱂ ﺗﻔﻬﻢ ﻣﺎ ﺃﺭﺍﺩ ﻭﺍﺭﲢﻠﻨﺎ ﻣﻨﺼﺮﻓﲔ ﺣﺘﻰ ﺇﺫﺍ ﻛﻨﺎ ﺑﺎﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺣﲔ ﻧﺰﻟﻨﺎﻩ
ﺟﺎﺀﺕ ﺍﳊﻴﺔ ﺣﻴﺚ ﺍﻧﺴﺎﺑﺖ ﻭﺗﻄﻮﻗﺖ ﻋﻠﻴﻬﺎ ،ﻓﻠﻤﺎ ﺗﺄﻟﹼﻤﺖ ﺍﳌﺮﺃﺓ ﻋﺮﻓﺘﻬﺎ ،ﰒﹼ ﺻﻔﹼﺮﺕ ﺍﳊﻴﺔ ،ﻓﺈﺫﺍ ﺍﻟﻮﺍﺩﻱ ﻳﺴﻞ
ﻋﻠﻴﻨﺎ ﻣﻦ ﺟﻨﺒﺎﺗﻪ ﺣﻴﺎﺕٍ ،ﻓﻨﻬﺸﺘﻬﺎ ﺣﺘﻰ ﺑﻘﻴﺖ ﻋﻈﺎﻣﺎﹰ ﻭﳓﻦ ﻧﺮﻯ ﺫﻟﻚ .ﰒﹼ ﺍﻧﺼﺮﻓﻨﺎ ﲨﻴﻌﺎﹰ ﻓﻘﻠﻨﺎ ﻟﻠﺠﺎﺭﻳﺔ ﺍﻟﱵ
ﻣﻌﻬﺎ :ﻭﳛﻚ ﺧﺒﺮﻳﻨﺎ ﲞﱪ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ،ﻓﻘﺪ ﻭﺍﷲ ﺭﺃﻳﻨﺎ ﻣﻨﻬﺎ ﻋﺠﺒﺎﹰ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ﺑﻐﺖ ﺛﻼﺙ ﻣﺮﺍﺕٍ ،ﺗﻠﺪ ﰲ ﻛﻞﹼ
ﻣﺮﺓٍ ﻏﻼﻣﺎﹰ ،ﻓﺈﺫﺍ ﻭﺿﻌﺘﻪ ﲪﺖ ﺗﻨﻮﺭﺍﹰ ﻭﺭﻣﺘﻪ ﻓﻴﻪ ﻭﺗﻜﺘﻢ ﺧﱪﻩ .ﻗﺎﻝ :ﻓﻘﻠﺖ ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﺃﻋﺠﺐ ﻫﺬﺍ.
ﻭﺫﻛﺮﺕ ﻗﻮﻝ ﺍﻟﻐﺮﻳﺾ ﳍﺎ ﺳﺘﻌﻠﻤﲔ ﻣﻦ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺰﺍﺩﻧﺎ ﺫﻟﻚ ﺗﻌﺠﺒﹰﺎ ﻣﻨﻬﺎ.
ﻋﻠﻰ ﻏﻴﺭ ﺫﻨﺏٍ ﺠﻨﺎﻩ
ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳛﲕ :ﻛﺎﻥ ﻣﺮﺛﺪ ،ﻋﻢ ﻋﻤﺮﻭ ﺑﻦ ﻗﻤﻴﺌﺔ ﺍﻟﺸﺎﻋﺮ ،ﻋﻨﺪﻩ ﺍﻣﺮﺃﺓﹲ ﲨﻴﻠﺔﹲ ،ﻭﻛﺎﻥ ﻗﺪ ﻛﱪ ،ﻭﻛﺎﻥ ﳚﻤﻊ
ﺑﲏ ﺃﺧﻴﻪ ﻭﺑﲏ ﻋﻤﻪ ﰲ ﻣﱰﻟﻪ ﻟﻠﻐﺪﺍﺀ ﻛﻞﹼ ﻳﻮﻡٍ .ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﻗﻤﻴﺔ ﺷﺎﺑﺎﹰ ﲨﻴﻼﹰ ،ﻭﻛﺎﻧﺖ ﺃﺻﺒﻊ ﺭﺟﻠﻪ
ﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻣﻔﺘﺮﻗﺘﲔ .ﻓﺨﺮﺝ ﻣﺮﺛﺪ ﻳﺮﻣﻲ ﺑﺎﻟﻘﺪﺍﺡ ،ﻓﺄﺭﺳﻠﺖ ﺍﻣﺮﺃﺗﻪ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ ﻗﻤﻴﺌﺔ :ﺍﺑﻦ ﻋﻤﻚ
ﻳﺪﻋﻮﻙ .ﻓﺠﺎﺀﺕ ﺑﻪ ﻣﻦ ﺩﻳﺮ ﺍﻟﺒﻴﻮﺕ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﱂ ﳚﺪ ﻋﻤﻪ ﻓﺄﻧﻜﺮ ﺃﻣﺮﻫﺎ ،ﻓﺮﺍﻭﺩﺗﻪ ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻓﻘﺎﻝ
ﳍﺎ :ﻟﻘﺪ ﺟﺌﺖ ﺑﺄﻣﺮٍ ﻋﻈﻴﻢٍ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﺜﻠﻲ ﻳﺪﻋﻰ ﳌﺜﻞ ﻫﺬﺍ! ﻗﺎﻟﺖ :ﻟﺘﻔﻌﻠﻦ ﻣﺎ ﺃﻗﻮﻝ ﻟﻚ ﺃﻭ ﻷﺳﻮﺃﺗﻚ .ﻗﺎﻝ:
ﺇﱃ ﺍﳌﺴﺎﺀﺓ ﺩﻋﻮﺗﲏ! ﰒﹼ ﺃﻧﻪ ﻗﺎﻡ ﻓﺨﺮﺝ .ﻭﺃﻣﺮﺕ ﲜﻔﻨﺔٍ ﻓﻜﺒﺖ ﻋﻠﻰ ﺇﺛﺮ ﺭﺟﻠﻪ ﻓﻠﻤﺎ ﺭﺟﻊ ﻣﺮﺛﺪ ﻭﺟﺪﻫﺎ ﻣﺘﻐﻀﺒﺔﹰ
ﻓﻘﺎﻝ ﳍﺎ :ﻣﺎ ﻟﻚ؟ ﻗﺎﻟﺖ :ﺇﻥﹼ ﺭﺟﻼﹰ ﻣﻦ ﻗﻮﻣﻚ ﻗﺮﻳﺐ ﺍﻟﻘﺮﺍﺑﺔ ﺟﺎﺀ ﻳﺴﺘﺎﻣﲏ ﻧﻔﺴﻲ ﻭﻳﺮﻳﺪ ﻓﺮﺍﺷﻚ ﻣﻨﺬ
ﺧﺮﺟﺖ .ﻗﺎﻝ :ﻭﻣﻦ ﻫﻮ؟ ﻗﺎﻟﺖ :ﺃﻣﺎ ﺃﻧﺎ ﻓﻼ ﺃﲰﻴﻪ ،ﻭﻟﻜﻦ ﻗﻢ ﻓﺎﻗﺘﻒ ﺃﺛﺮﻩ ﲢﺖ ﺍﳉﻔﻨﺔ .ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻷﺛﺮ ﻋﺮﻓﻪ
ﻓﺄﻋﺮﺽ ﻋﻨﻪ ﻭﺟﻔﺎﻩ ،ﻭﱂ ﻳﺰﺩﻩ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﺃﻋﺠﺐ ﺍﳋﻠﻖ ﺇﻟﻴﻪ .ﻭﻋﺮﻑ ﺍﺑﻦ ﻗﻤﻴﺌﺔ ﺫﻟﻚ ﻭﻛﺮﻩ ﺃﻥ ﳜﱪﻩ
ﻓﻘﺎﻝ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 100
ﺗﺆﺍﻣﺮﱐ ﺷﺮﺍﹰ ﻷﺻﺮﻡ ﻣﺮﺛﺪﺍ ﻟﻌﻤﺮﻙ ﻣﺎ ﻧﻔﺴﻲ ﲜﺪ ﺭﺷﻴﺪﺓٍ
ﻭﻻ ﻣﺆﻳﺲ ﻣﻨﻬﺎ ﺇﺫﺍ ﻫﻮ ﺃﲬﺪﺍ ﻋﻈﻴﻢ ﺭﻣﺎﻩ ﺍﻟﻘﺪﺭ ﻻ ﻣﺘﻌﺒ ﺲ
ﻭﺃﻓﺮﻍ ﰲ ﻟﻮﻣﻲ ﻣﺮﺍﺭﺍﹰ ﻭﺃﺻﻌﺪﺍ ﻓﻘﺪ ﻇﻬﺮﺕ ﻣﻨﻪ ﺑﻮﺍﺋﻖ ﲨ ﺔﹰ
ﺳﻮﻯ ﻗﻮﻝ ﺑﺎ ﻍٍ ﺟﺎﻫﺪ ﻓﺘﻬﺠﺪﺍ ﻋﻠﻰ ﻏﲑ ﺫﻧﺐٍ ﺃﻥ ﺃﻛﻮﻥ ﺟﻨﻴﺘﻪ
ﻭﺑﻠﻐﺖ ﺍﻷﺑﻴﺎﺕ ﻣﺮﺛﺪﺍﹰ ﻓﻜﺸﻒ ﻋﻦ ﺍﻷﻣﺮ ﺣﺘﻰ ﺗﺒﲔ ﻟﻪ ،ﻓﻄﻠﹼﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻋﺎﺩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻻﺑﻦ ﺃﺧﻴﻪ.
ﺍﷲ ﻴﻌﻠﻡ ﺸﺄﻥ ﺫﺍﻙ ﺍﻟﺠﺎﺭ
ﻭﺫﻛﺮ ﻫﺸﺎﻡ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻠﱯ ،ﻋﻦ ﺍﳊﺼﲔ ﺑﻦ ﻟﺒﻴﺪ ﻗﺎﻝ :ﻛﺎﻥ ﺍﳊﻄﻴﺌﺔ ﻧﺎﺯﻻﹰ ﰲ ﺑﲏ ﺍﳌﺴﻨﺪ ﻣﻦ ﺑﲏ ﺿﺒﺔ
ﻓﺮﺃﻯ ﻟﺒﻨﺔ ﺑﻨﺖ ﻗﺮﻃﺔ ﺃﺧﺖ ﺍﻟﻌﻼﺀ ،ﻭﻛﺎﻧﺖ ﻓﺎﺳﺪﺓﹰ ،ﻓﺄﻋﺠﺒﺘﻪ ﻓﻜﻠﹼﻤﻬﺎ ﻓﺄﺟﺎﺑﺘﻪ ،ﻓﻮﻗﻊ ﻋﻠﻴﻬﺎ ،ﻓﺤﻤﻠﺖ ﻣﻨﻪ.
ﰒﹼ ﺍﺭﲢﻞ ﺍﳊﻄﻴﺌﺔ ،ﻓﻠﻤﺎ ﺑﺎﻥ ﲪﻠﻬﺎ ،ﺯﻭﺟﻬﺎ ﺍﻟﻌﻼﺀ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﺻﻌﺼﻌﺔ ﻓﻮﻟﺪﺕ ﺍﻟﻔﺮﺯﺩﻕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ
ﻓﻨﺴﺐ ﺇﻟﻴﻪ .ﻓﻔﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺟﺮﻳﺮ ﺑﻦ ﺍﳋﻄﻔﻲ.
ﻭﺍﷲ ﻳﻌﻠﻢ ﺷﺄﻥ ﺫﺍﻙ ﺍﳉﺎﺭ ﻛﺎﻥ ﺍﳊﻄﻴﺌﺔ ﺟﺎﺭ ﺃﻣﻚ ﻣ ﺮﺓﹰ
ﻭﺍﻓﺨﺮ ﺑﻌﺒﺲ ﻳﻮﻡ ﻛﻞﹼ ﻓﺨﺎﺭ ﻻ ﺗﻔﺨﺮﻥﹼ ﺑﻐﺎﻟﺐٍ ﻭﳏﻤﺪٍ
ﺍﺨﺘﺒﺭﻩ ﻭﻨﻔﺎﻩ
ﻗﺎﻝ :ﻭﻗﺪﻡ ﺍﻟﻔﺮﺯﺩﻕ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﻫﻮ ﺃﻣﲑ ﺍﳌﺪﻳﻨﺔ ،ﻓﺄﻛﺮﻣﻪ ﻭﺃﺣﺴﻦ ﺿﻴﺎﻓﺘﻪ .ﻓﺒﻠﻐﻪ ﺃﻧﻪ ﺯﺍﻥٍ ﺃﻥ
ﳜﺘﱪ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﳉﺎﺭﻳﺔٍ ﻟﻪ :ﺍﻧﻄﻠﻘﻲ ﺇﱃ ﺍﻟﻔﺮﺯﺩﻕ ،ﻭﻋﻤﺮ ﰲ ﺣﺠﺮ ٍﺓ ﻟﻪ ﻳﻨﻈﺮ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﻔﺮﺯﺩﻕ ،ﻓﺄﺗﺘﻪ
ﺍﳉﹼﺎﺭﻳﺔ ﺑﺎﻟﻐﺴﻞ ﻭﺍﻟﺪﻫﻦ ،ﻭﺫﻫﺒﺖ ﻟﺘﻐﺴﻞ ﺭﺃﺳﻪ ،ﻓﻮﺛﺐ ﻋﻠﻴﻬﺎ ﻓﺮﻛﻀﺘﻪ ﻭﻗﺎﻟﺖ :ﻟﻌﻨﻚ ﺍﷲ ﻣﻦ ﺷﻴﺦ .ﰒﹼ
ﺧﺮﺟﺖ ﻓﺄﺗﺖ ﻋﻤﺮ ﻓﺄﺧﱪﺗﻪ ﻓﻨﻔﺎﻩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ .ﻭﻗﺎﻝ ﺟﺮﻳﺮ:
ﻭﺣﻘﹼﻚ ﺗﻨﻔﻰ ﻣﻦ ﺍﳌﺴﺠﺪ ﻧﻔﺎﻙ ﺍﻷﻋ ﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ
ﻓﻘﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ:
ﻛﻤﺎ ﻭﻋﺪﺕ ﲟﻬﻠﻜﻬﺎ ﲦﻮﺩ ﻓﺄﻭﻋﲏ ﻭﺃﺟﻠﹼﲏ ﺛﻼﺛ ﺎﹰ
ﻭﺩﺧﺎ ﺍﻟﻔﺮﺯﺩﻕ ﻳﻮﻣﺎﹰ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﻭﻫﻮ ﺧﻠﻴﻔﺔﹲ ،ﻓﻘﺎﻝ :ﺃﻧﺸﺪﱐ ﻳﺎ ﺃﺑﺎ ﻓﺮﺍﺱ! ﻓﺄﻧﺸﺪﻩ ﻗﺼﻴﺪﺗﻪ
ﺣﺘﻰ ﺑﻠﻎ ﺇﱃ ﻗﻮﻟﻪ:
ﻓﻤﻠﻦ ﺃﺻﺢ ﻣﻦ ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ ﺧﺮﺟﻦ ﺇﱄﹼ ﱂ ﻳﻄﻤﺜﻦ ﻗﺒﻠﻲ
ﻭﺑﺖ ﺃﻓﺾ ﺃﻏﻼﻕ ﺍﳋﺘﺎﻡ ﻓﺒﱳ ﲜﺎﻧﱯ ﻣﺼﺮﻋﺎﺕٍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 101
ﻗﺎﻝ ﻤﺎ ﻟﻡ ﻴﻔﻌﻝ
ﻓﻘﺎﻝ ﻟﻪ ﺳﻠﻴﻤﺎﻥ :ﻣﺎ ﺃﻇﻨﻚ ﻳﺎ ﺃﺑﺎ ﻓﺮﺍﺱٍ ﺇﻻﹼ ﻗﺪ ﺃﺣﻠﻠﺖ ﻧﻔﺴﻚ ،ﺃﻗﺮﺭﺕ ﻋﻨﺪﻱ ﺑﺎﻟﺰﻧﺎ ،ﻭﺃﻧﺎ ﺇﻣﺎﻡ ،ﻭﻻ ﺑﺪ ﻣﻦ
ﺇﻗﺎﻣﺔ ﺍﳊﺪ ﻋﻠﻴﻚ .ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻣﺎ ﺃﺣﻠﻠﺖ ﻧﻔﺴﻲ ﺇﻥ ﻛﻨﺖ ﺗﺄﺧﺬ ﺑﻘﻮﻝ ﺍﷲ ﻭﺗﻌﻤﻞ ﺑﻪ .ﻗﺎﻝ
ﺳﻠﻴﻤﺎﻥ :ﻓﺒﻘﻮﻝ ﺍﷲ ﻧﺄﺧﺬ ﻋﻠﻴﻚ ﺍﳊﺪ .ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ :ﻓﺈﻥﹼ ﺍﷲ ﻳﻘﻮﻝ" :ﻭﺍﻟﺸﻌﺮﺍﺀ ﻳﺘﺒﻌﻬﻢ ﺍﻟﻐﺎﻭﻭﻥ ،ﺃﱂ ﺗﺮ
ﺃﻧﻬﻢ ﰲ ﻛﻞﹼ ﻭﺍﺩٍ ﻳﻬﻴﻤﻮﻥ ،ﻭﺇﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ" .ﻭﺃﻧﺎ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻗﻠﺖ ﻣﺎ ﱂ ﺃﻓﻌﻞ .ﻓﺘﺒﺴﻢ
ﺳﻠﻴﻤﺎﻥ ،ﻭﻗﺎﻝ :ﺗﻼﻓﻴﺘﻬﺎ ﻳﺎ ﺃﺑﺎ ﻓﺮﺍﺱ ،ﻭﺩﺭﺃﺕ ﺍﳊﺪ ﻋﻦ ﻧﻔﺴﻚ .ﻭﺧﻠﻊ ﻋﻠﻴﻪ ،ﻭﺃﻣﺮ ﻟﻪ ﲜﺎﺋﺰﺓ.
ﻁﻠﺏ ﻏﻨﻴﻤﺔﹰ ﻓﻭﺠﺩ ﺃﻴﺭﺍﹰ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﻫﻮﻯ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﻋﻤﻰ ﺍﻣﺮﺃﺓﹰ ﺫﺍﺕ ﺑﻌﻞٍ ﻓﺮﺍﺳﻠﻬﺎ ﻓﺄﻋﻠﻤﺖ ﺯﻭﺟﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ :ﺃﻃﻤﻌﻴﻪ.
ﻓﺄﻃﻤﻌﺘﻪ ،ﰒﹼ ﻗﺎﻝ :ﺃﺭﺳﻠﻲ ﺇﻟﻴﻪ ﻓﻠﻴﺄﺗﻚ .ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ ،ﻓﺄﺗﺎﻫﺎ ،ﻭﺟﻠﺲ ﺯﻭﺟﻬﺎ ﺇﱃ ﺟﺎﻧﺒﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﺑﻮ
ﺍﻟﻌﺒﺎﺱ :ﺇﻧﻚ ﻭﺻﻔﺖ ﻟﻨﺎ ﻓﺄﳌﺴﻴﻨﺎ .ﻓﺄﺧﺬﺕ ﻳﺪﻩ ﻓﺠﻌﻠﺘﻬﺎ ﻋﻠﻰ ﺃﻳﺮ ﺯﻭﺟﻬﺎ ﻭﻗﺪ ﺃﻧﻌﻆ ،ﻓﻨﺜﺮ ﻳﺪﻩ ﻭﻋﻠﻢ ﺃﻧﻪ ﻗﺪ
ﻛﻴﺪ ،ﻓﺨﺮﺝ ﻣﻦ ﻋﻨﺪﻫﺎ ﻭﻗﺎﻝ:
ﻋﻠﻰ ﺃﻳﺮٍ ﺃﺷﺪ ﻣﻦ ﺍﳊﺪﻳﺪ ﺃﺗﻴﺘﻚ ﺯﺍﺋﺮﺍﹰ ﻓﻮﺿﻌﺖ ﻛﻔﹼﻲ
ﺃﻣﺴﻚ ﻃﺎﺋﻌﺎﹰ ﺃﻻ ﺃﻋﻮﺩ ﻋﻠﻲ ﺃﻟﻴﺔ ﻣﺎ ﺩﻣﺖ ﺣﻴ ﺎﹰ
ﻭﺧﲑ ﻣﻦ ﺯﻳﺎﺭﺗﻜﻢ ﻗﻌﻮﺩﻱ ﻓﺨﲑ ﻣﻨﻚ ﻣﻦ ﻻ ﺧﲑ ﻓﻴﻪ
ﻁﻴﺒﺔ ﻋﻠﻴﻪ ﺤﺭﺍﻤﺎﹰ
ﻭﻛﺎﻥ ﺑﺸﺎﺭ ﺍﻷﻋﻤﻰ ﻳﺮﺗﻊ ،ﻓﺒﻠﻎ ﺍﻣﺮﺃﺗﻪ ﺫﻟﻚ ،ﻓﻌﺎﺗﺒﺘﻪ ﻣﺮﺍﺭﺍﹰ ﻓﺤﻠﻒ ﳍﺎ .ﻭﺇﻧﻬﺎ ﺳﺄﻟﺖ ﻋﻦ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳝﻀﻲ
ﺇﻟﻴﻪ ﻓﺪﻟﹼﺖ ﻋﻠﻰ ﺍﻣﺮﺃﺓٍ ﲡﻤﻊ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺑﲔ ﺍﻟﺮﺟﺎﻝ ،ﻓﺒﺬﻟﺖ ﳍﺎ ﺷﻴﺌﺎﹰ ﻭﺳﺄﻟﺘﻬﺎ ﺇﺫﺍ ﺟﺎﺀﻫﺎ ﺑﺸﺎﺭ ﺃﻥ ﺗﺒﻌﺚ
ﺇﻟﻴﻬﺎ .ﻓﻔﻌﻠﺖ ،ﻭﻗﺎﻟﺖ :ﺃﺑﺸﺎﺭ ﻗﺪ ﻭﻗﻌﺖ ﺍﻟﻴﻮﻡ ﺍﻣﺮﺃﺓ ﻣﻦ ﺃﲨﻞ ﺍﻟﻨﺴﺎﺀ ﻭﻭﺻﻔﺘﻬﺎ ﻟﻪ ﻓﻄﺮﺏ ﺇﻟﻴﻬﺎ ،ﻓﻠﻤﺎ ﺧﻼ
ﺎ ﻭﺧﺎﻟﻄﻬﺎ ﺿﺮﺑﺖ ﺑﻴﺪﻳﻬﺎ ﰲ ﳊﻴﺘﻪ ﻭﺷﺘﻤﺘﻪ ،ﻭﻗﺎﻟﺖ :ﺃﻳﻦ ﺇﳝﺎﻧﻚ ﺍﻟﻔﺎﺟﺮﺓ؟ ﻓﻘﺎﻝ ﳍﺎ :ﻟﻌﻨﻚ ﺍﷲ ﺃﻻ ﺗﺮﻛﺘﲏ
ﺣﺘﻰ ﺃﻗﻀﻲ ﺣﺎﺟﱵ ،ﻓﻮﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﺃﺑﺮﺩ ﻣﻨﻚ ﺣﻼﻻﹰ ،ﻭﻻ ﺃﻃﻴﺐ ﻣﻨﻚ ﺣﺮﺍﻣﺎﹰ! !
ﺯﻭﺠﺔ ﺍﻟﺭﺸﻴﺩ ﻭﻤﺨﺎﺭﻕ
ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ :ﻛﺎﻥ ﳐﺎﺭﻕ ﻳﻬﻮﻯ ﺍﻟﺒﻬﺎﺭ ﺟﺎﺭﻳﺔ ﺃﻡ ﺟﻌﻔﺮ ﻭﺷﻐﻒ ﺎ ﺣﺘﻰ ﺃﻓﻀﻰ ﻏﺎﻳﺘﻪ ﰲ ﺣﺒﻬﺎ.
ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻣﻨﺼﺮﻑ ﺫﺍﺕ ﻟﻴﻠﺔٍ ﻣﻦ ﺩﺍﺭ ﺍﳌﺄﻣﻮﻥ ﰲ ﺩﺟﻠﺔ ،ﻭﻗﺪ ﻋﻤﻞ ﺍﻟﺸﺮﺍﺏ ﻓﻴﻪ ،ﻭﺃﻡ ﺟﻌﻔﺮ ﺟﺎﻟﺴﺔ ﰲ ﺩﺍﺭﻫﺎ
ﻋﻠﻰ ﺩﺟﻠﺔ ﺇﺫ ﺭﻓﻊ ﻋﻘﲑﺗﻪ ﻳﻐﻨﻲ ﺷﻌﺮ ﻋﺒﺎﺱ ﺑﻦ ﺍﻷﺣﻨﻒ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 102
ﻓﺴﻮﻑ ﺃﻧﻈﺮ ﻣﻦ ﺑﻌﺪٍ ﺇﱃ ﺍﻟﺪﺍﺭ. ﺇﻥ ﳝﻨﻌﻮﱐ ﳑﺮﻱ ﻗﺮﺏ ﺩﺍﺭﻛﻢ،
ﻟﻮﻻ ﺷﻘﺎﺋﻲ ﺇﻗﺒﺎﱄ ﻭﺇﺩﺑﺎﺭﻱ ﻣﺎ ﺿﺮ ﺟﲑﺍﻧﻜﻢ ،ﻭﺍﷲ ﻳﻜﻠﺆﻫﻢ،
ﺇﺫﺍ ﻣﺮﺭﺕ ،ﻭﺗﺴﻠﻴﻤﻲ ﺑﺈﺟﻬﺎﺭﻱ. ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﻣﻨﻌﻲ ،ﻭﺇﻥ ﺟﻬﺪﻭﺍ
ﻓﺴﻤﻌﺖ ﺃﻡ ﺟﻌﻔﺮ ﺻﻮﺗﻪ ﻓﺄﻣﺮﺕ ﺧﺪﺍﻣﻬﺎ ﻓﺼﺎﺣﻮﺍ ﲟﻼﺣﺔ ﻓﻘﺪﻡ ﻭﺻﻌﺪ ﺇﻟﻴﻬﺎ ،ﻓﺪﻋﺖ ﻟﻪ ﺑﻜﺮﺳﻲ ﻭﺻﻴﻨﻴﺔٍ
ﻓﻴﻬﺎ ﻧﺒﻴﺬﹲ ﻓﺸﺮﺏ ،ﻭﺧﻠﻌﺖ ﻋﻠﻴﻪ ﻭﻗﺎﻟﺖ ﳉﻮﺍﺭﻳﻬﺎ :ﺃﺿﺮﺑﻦ ﻣﻌﻪ .ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﺎ ﺗﻐﻨﻰ ﺑﻪ:
ﻧﺄﻱ ﺍﶈﻞﹼ ﻭﻻ ﺻﺮﻑ ﻣﻦ ﺍﻟﺰﻣﻦ ﺃﻏﻴﺐ ﻋﻨﻚ ﺑﻮ ﺩ ﻻ ﻳﻐﲑﻩ
ﻭﺇﻥ ﺃﻣﺖ ﻓﺒﻄﻮﻝ ﺍﻟ ﺸﻮﻕ ﻭﺍﳊﺰﻥ ﻓﺈﻥ ﺃﻋﺶ ﻓﻠﻌ ﹼﻞ ﺍﻟﺪﻫﺮ ﳚﻤﻌﻨﺎ
ﺣﺘﻰ ﺃﺭﻯ ﺣﺴﻨ ﺎﹰ ﻣﺎ ﻟﻴﺲ ﺑﺎﳊﺴﻦ ﻗﺪ ﺣﺴﻦ ﰲ ﻋﻴﲏ ﻣﺎ ﺻﻨﻌﺖ
ﻗﺎﻝ ،ﻓﺎﻧﺪﻓﻌﺖ ﺍﻟﺒﻬﺎﺭ ﺗﺒﺎﺭﻳﻪ ﰲ ﺍﻟﺼﻮﺕ ﻭﺗﻐﻨﻲ:
ﻭﺍﻟﺸﻐﻞ ﻟﻠﻘﻠﺐ ﻟﻴﺲ ﺍﻟﺸﻐﻞ ﻟﻠﺒﺪﻥ ﺗﻌﺘﻞﹼ ﺑﺎﻟﺸﻐﻞ ﻋﻨﺎ ﻻ ﺗﻜﻠﹼﻤﻨﺎ
ﻓﻀﺤﻜﺖ ﺃﻡ ﺟﻌﻔﺮ ،ﻭﻗﺎﻟﺖ ،ﻣﺎ ﺭﺃﻳﺖ ﻭﻻ ﲰﻌﺖ ﻗﻂ ﺑﺄﺣﺴﻦ ﻣﻦ ﻫﺬﺍ .ﻭﻭﻫﺒﺖ ﻟﻪ ﺍﳉﹼﺎﺭﻳﺔ ﻓﺄﺧﺬﻫﺎ
ﻭﺍﻧﺼﺮﻑ.
ﺃﺨﺫ ﺍﻟﺠﺎﺭﻴﺔ ﻭﺍﻟﻌﺘﻴﺩﺓ ﻭﺍﻟﺩﻨﺎﻨﻴﺭ
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳋﻄﻴﺐ :ﺣ ﺪﺛﲏ ﳐﺎﺭﻕ ﻗﺎﻝ :ﻛﻨﺖ ﻋﻨﺪ ﺍﻟﺮﺷﻴﺪ ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻻﻧﺼﺮﺍﻑ ﻗﺎﻝ ﱄ :ﻳﺎ ﳐﺎﺭﻕ
ﺑﻜﹼﺮ ﻋﻠﻲ .ﻓﻘﻠﺖ :ﻧﻌﻢ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﺑﻜﹼﺮﺕ ﺃﺭﻳﺪ ﻣﺎ ﺫﻛﺮﻩ ،ﻓﺈﺫﺍ ﺟﺎﺭﻳﺔ ﺭﺍﻛﺒﺔ ﻭﻫﻲ
ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻋﻴﻨﲔ ﰲ ﺍﻟﻨﻘﺎﺏ ،ﻓﻨﻈﺮﺕ ﺇﻟﻴﻬﺎ ،ﻭﻧﻈﺮﺕ ﺇﱄﹼ ،ﻓﻠﻢ ﺃﻣﻠﻚ ﻧﻔﺴﻲ ﻭﺗﻌﺸﻘﺘﻬﺎ ﻭﺗﺒﻌﺘﻬﺎ ﺣﺘﻰ
ﺩﺧﻠﺖ ﻣﱰﻝ ﺍﳌﻌﺒﺪﻱ ﺍﳍﺎﴰﻲ ،ﻓﻘﻠﺖ ﻟﻐﻠﻤﺎﱐ :ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻐﺮﺏ ﻓﺼﲑﻭﺍ ﺇﱄﹼ ،ﻓﺈﺫﺍ ﻛﻨﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﺧﺮﺟﺖ
ﺇﻟﻴﻜﻢ ،ﻭﺇﺫﺍ ﻛﻨﺖ ﻣﺖ ﻓﻘﺪ ﻗﻀﻴﺖ ﻭﻃﺮﺍﹰ .ﻗﺎﻝ :ﻭﺍﻗﺘﺤﻤﺖ ﻭﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ،ﻓﺈﺫﺍ ﲨﺎﻋﺔﹲ ﳎﺘﻤﻌﻮﻥ ﻭﻗﺪ
ﺃﺣﻀﺮﻭﺍ ﻃﻌﺎﻣﺎﹰ ﻓﺄﻛﻠﺖ ﻣﻌﻬﻢ ،ﻭﺃﺣﻀﺮ ﺍﻟﺸﺮﺍﺏ ،ﻭﻏﻨﺖ ﺍﳉﹼﺎﺭﻳﺔ ﻓﺈﺫﺍ ﻫﻲ ﺃﺣﺬﻕ ﺍﻟﻨﺎﺱ ﻭﺃﻃﻴﺒﻬﻢ ،ﻓﻐﻨﻴﺖ،
ﻓﻘﺎﻝ ﺍﳌﻌﺒﺪﻱ :ﻣﺎ ﺃﺣﺴﻨﻪ ﻭﺃﺎﻩ ،ﻓﻤﻦ ﻫﻮ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻘﻮﻡ :ﻣﺎ ﻧﻌﺮﻓﻪ .ﻓﻘﺎﻝ :ﻣﺎ ﺃﻇﺮﻑ ﻫﺬﺍ ﻳﺪﺧﻞ ﻣﱰﱄ
ﺑﻐﲑ ﺃﻣﺮﻱ ﺃﺑﻐﻮﺍ ﺇﱄﹼ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ .ﻭﻛﻞﹼ ﺫﻟﻚ ﲟﺴﻤﻌﻲ ،ﻗﺎﻟﺖ ﺍﳉﹼﺎﺭﻳﺔ :ﻳﺎ ﻣﻮﻻﻱ ﻻ ﺗﻔﻌﻞ ،ﻟﻌ ﹼﻞ ﻟﻪ
ﻋﺬﺭﺍﹰ .ﻓﺒﺤﻴﺎﰐ ﻫﺐ ﱄ ﺟﺮﻣﻪ ﻓﻘﺪ ﺭﲪﺘﻪ ،ﻭﺃﺣﺴﺐ ﺃﻥﹼ ﻫﺬﻩ ﺻﻨﺎﻋﺘﻪ .ﻗﺎﻝ :ﻓﻄﺎﺑﺖ ﻧﻔﺴﻲ ﻓﻠﻤﺎ ﺧﺮﺟﺖ
ﻗﺎﻝ ﱄ :ﻳﺎ ﻓﱴ ﺗﻐﻨﻲ؟ ﻓﻘﻠﺖ :ﻧﻌﻢ .ﻓﻐﻨﻴﺖ ،ﻓﻄﺮﺏ ﺍﻟﻘﻮﻡ ﻭﻗﺎﻝ ﺍﳌﻌﺒﺪﻱ :ﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﳐﺎﺭﻕ ﻓﺄﻧﺖ
ﻫﻮ! ﻗﻠﺖ :ﻧﻌﻢ ﺃﻧﺎ ﳐﺎﺭﻕ ﻭﺣﺪﺛﺘﻪ ﺣﺪﻳﺜﻲ ﻭﺍﻟﺴﺒﺐ ﰲ ﺩﺧﻮﻝ ﻣﱰﻟﻪ ،ﻓﺴﺮ ﻭﻓﺮﺡ ﻭﺩﻋﺎ ﺑﺪﻭﺍﺓٍ ﻭﻗﺮﻃﺎﺱٍ
ﻭﺃﻗﺒﻞ ﻳﻜﺘﺐ ﻭﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺍﳉﻮﺍﺏ ،ﰒﹼ ﻭﺯﻥ ﻣﺎﻻﹰ ﻭﻭﺟﻪ ﺑﻪ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 103
ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺎﻟﻌﺸﻲ ﻗﺎﻝ :ﻳﺎ ﻏﻼﻡ ﻫﺎﺕ ﺗﻠﻚ ﺍﻟﻌﺘﻴﺪﺓ .ﻓﺄﺣﻀﺮ ﻋﺘﻴﺪﺓﹰ ﳑﻠﻮﺀﺓﹰ ﻃﻴﺒﺎﹰ ،ﻭﻗﺎﻝ :ﻫﺎﺕ ﺫﻟﻚ ﺍﻟﺘﺨﺖ.
ﻓﺄﺣﻀﺮﻩ ﺇﻳﺎﻩ ،ﻓﻘﺎﻝ :ﺃﺗﺪﺭﻱ ﻣﺎ ﳓﻦ ﻓﻴﻪ :ﻗﻠﺖ :ﻻ .ﻗﺎﻝ :ﻗﺪ ﺍﺷﺘﺮﻳﺖ ﻟﻚ ﺍﳉﹼﺎﺭﻳﺔ ﺑﺄﺭﺑﻌﲔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ،
ﻭﻫﺬﻩ ﻋﺘﻴﺪﺓﹲ ﻓﻴﻬﺎ ﻃﻴﺐ ،ﻭﲣﺖ ﺛﻴﺎﺏ .ﻓﺄﺧﺬﺕ ﺑﻴﺪﻫﺎ ﻭﺍﻧﺼﺮﻓﺖ ﺎ ﻋﺮﻭﺳﺎﹰ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﺑﻜﹼﺮﺕ ﻋﻠﻰ
ﺍﻟﺮﺷﻴﺪ ﻓﻘﺎﻝ ﱄ :ﻳﺎ ﺍﺑﻦ ﺍﻟﻔﺎﻋﻠﺔ ﺃﻳﻦ ﻛﻨﺖ؟ ﻓﺤﺪﺛﺘﻪ ﺍﳊﺪﻳﺚ ﻓﺴﺮ ﺑﻪ ،ﻭﻗﺎﻝ :ﻣﺎ ﺗﻮﻫﻤﺖ ﺃﻥﹼ ﰲ ﺃﻫﻠﻲ ﻣﺜﻞ
ﻫﺬﺍ .ﻭﺃﻣﺮ ﻣﻦ ﺳﺎﻋﺘﻪ ﺃﻥ ﳛﻤﻞ ﺇﻟﻴﻪ ﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﺩﻳﻨﺎﺭ.
ﺃﺨﺫ ﺍﻟﺠﺎﺭﻴﺔ ﻟﺸﻌﺭﻩ ﻭﺃﺩﺒﻪ
ﻭﻛﺎﻥ ﻟﻴﻮﺳﻒ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻭﻫﻮ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ،ﻭﺯﻳﺮ ﺍﳌﺄﻣﻮﻥ ،ﻏﻼﻡ ﺃﺳﻮﺩ ﻣﺘﺄﺩﺏ ﻧﺸﺄ ﰲ ﺍﻷﻋﺮﺍﺏ
ﻓﻬﻮﻯ ﺟﺎﺭﻳﺔﹰ ﻟﺮﺟﻞٍ ﻗﺮﺷﻲ ،ﻓﺸﻜﺎﻩ ﺍﻟﻘﺮﺷﻲ ﳌﻮﻻﻩ ،ﻓﻀﺮﺑﻪ ﻭﺣﺒﺴﻪ ،ﻭﺣﻠﻒ ﺃﻥ ﻻ ﻳﻄﻠﻘﻪ ﺇﻻﹼ ﺑﻌﺪ ﺷﻔﺎﻋﺔ
ﻣﻦ ﺷﻜﺎﻩ ،ﻓﻘﻴﻞ ﻟﻪ :ﻭﳛﻚ ﺃﲢﺒﻚ ﻛﻤﺎ ﲢﺒﻬﺎ؟ ﻓﻘﺎﻝ:
ﲡﻠﺪ ﺃﺣﻴﺎﻧﺎﹰ ﻭﻣﺎ ﰊ ﻣﻦ ﲡﻠﹼﺪ ﻛﻼﻧﺎ ﺳﻮﺍﺀٌ ﰲ ﺍﳍﻮﻯ ﻏﲑ ﺃﻧﻬﺎ
ﺟﻨﻮﱐ ﻋﻠﻴﻬﺎ ﺣﲔ ﺃﻲ ﻭﺃﻭﻋﺪ ﲣﺎﻑ ﻭﻋﻴﺪ ﺍﻟﻜﺎﺷﺤﲔ ﻭﺇﻧﻤﺎ
ﻓﺒﻠﻎ ﻣﻮﻻﻩ ﺷﻌﺮﻩ ﻓﻘﺎﻝ :ﻭﺇﻥﹼ ﻓﻴﻪ ﳍﺬﺍ ﺍﻟﻔﻀﻞ! ﻓﺮﻛﺐ ﻣﻦ ﻭﻗﺘﻪ ﺇﱃ ﺍﻟﻘﺮﺷﻲ ﻓﻘﺎﻝ ﻟﻪ :ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺒﻴﻌﲏ ﻫﺬﻩ
ﺍﳉﹼﺎﺭﻳﺔ ﺑﺄﻱ ﲦﻦٍ ﺷﺌﺖ .ﻓﻘﺎﻝ :ﻣﺎ ﺃﻓﻌﻞ ﺣﺘﻰ ﺃﻋﺮﻑ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ .ﻓﻌﺮﻓﻪ ﺍﳋﱪ ﻭﺃﻧﺸﺪﻩ ﺍﻟﺒﻴﺘﲔ ،ﻓﻘﺎﻝ:
ﺃﺷﻬﺪﻙ ﺇﻧﻲ ﻗﺪ ﻭﻫﺒﺖ ﻟﻪ ﺍﳉﹼﺎﺭﻳﺔ ،ﻭﺃﻧﺎ ﺃﻋﻄﻲ ﺍﷲ ﻋﻬﺪﺍﹰ ﺃﻥ ﺃﺧﺬﺕ ﳍﺎ ﲦﻨﺎﹰ ﺃﺑﺪﺍﹰ ،ﻟﺸﻔﺎﻋﺘﻚ ﻭﺃﺩﺏ ﺍﻟﻐﻼﻡ.
ﻭﻭﺟﻪ ﺍﳉﹼﺎﺭﻳﺔ ﻣﻌﻪ ﻓﺪﻓﻌﻬﺎ ﺇﱃ ﺍﻟﻐﻼﻡ.
ﺍﻟﻤﺘﻭﻜﹼﻝ ﻴﻌﻴﺵ ﻫﻡ ﺍﻟﻤﺤﺒﻴﻥ
ﻗﺎﻟﻮﺍ ﻛﺎﻥ ﺍﳌﺘﻮﻛﹼﻞ ﺟﺎﻟﺴﺎﹰ ﻳﻮﻣﺎﹰ ﰲ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﺨﺘﺎﺭ ﺇﺫ ﻣﺮ ﺧﺎﺩﻡ ﺃﺳﻮﺩ ﻟﻔﺘﻴﺤﺔ ﻣﺒﺎﺩﺭﺍﹰ ﻳﺮﻳﺪ
ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺩﺍﺭ ﺍﻟﻨﺴﺎﺀ ،ﻓﺴﻘﻂ ﻣﻨﻪ ﻛﺘﺎﺏ ﳐﺘﻮﻡ ،ﻓﺄﻣﺮ ﻣﻦ ﺟﺎﺀﻩ ﺑﺎﻟﻜﺘﺎﺏ ﻭﻓﺘﺤﻪ ﻓﺈﺫﺍ ﻓﻴﻪ ﻣﻜﺘﻮﺏ:
ﺃﻛﺜﺮﻱ ﺍﶈﻮ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﳏﻪ ﺑﺮﻳﻖ ﺍﻟﻠﺴﺎﻥ ﻻ ﺑﺎﻟﺒﻨﺎﻥ
ﻙ ﺍﻟﻌﺬﺍﺏ ﺍﳌﻔﻠﺠﺎﺕ ﺍﳊﺴﺎﻥ ﻭﺃﻣﺮﻱ ﺍﳋﺘﺎﻡ ﻓﻮﻕ ﺛﻨﺎﻳﺎ
ﻓﻴﻪ ﳏﻮ ﻟﻄﻌﺘﻪ ﺑﻠﺴﺎﱐ ﺇﻧﲏ ﻛﻠﹼﻤﺎ ﻣﺮﺭﺕ ﲝﺮﻑٍ
ﺃﻫﺪﻳﺖ ﱄ ﻭﻣﺎ ﺑﺮﺣﺖ ﻣﻜﺎﱐ ﻓﺄﺭﺍﻫﺎ ﺗﻘﺒﻴﻠﺔ ﻣﻦ ﺑﻌﻴﺪٍ
ﻓﻘﺎﻝ :ﻳﺎ ﻓﺘﺢ ﻣﺎ ﺗﺮﻯ؟ ﻗﻠﺪ ﺍﺟﺘﺮﺃ ﱄﹼ ﻣﻦ ﻛﺘﺐ ﻫﺬﺍ ﺍﻟﺸﻌﺮ! ﻋﻠﻲ ﺑﺎﳋﺎﺩﻡ .ﻓﺄﰐ ﺑﻪ ،ﻭﻗﺪ ﻋﻠﻢ ﺍﳋﺎﺩﻡ ﺇﻥﹼ
ﺍﻟﻜﺘﺎﺏ ﺳﻘﻂ ﻣﻨﻪ ﻓﻄﺎﺭ ﻋﻘﻠﻪ ﺧﻮﻓﺎﹰ ﻭﺭﻋﺒ ﺎﹰ ،ﻓﻘﺎﻝ ﻟﻪ :ﻣﻦ ﺩﻓﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻟﻴﻚ ﻭﺃﻧﺖ ﺁﻣﻦ؟ ﻓﺈﻥ ﺻﺪﻗﺖ
ﳒﻮﺕ ،ﻭﺇﻥ ﱂ ﺗﺼﺪﻕ ﺿﺮﺑﺖ ﻋﻨﻘﻚ .ﻗﺎﻝ :ﻳﺎ ﻣﻮﻻﻱ ﺇﻥﹼ ﳌﻮﻻﰐ ﻓﺘﻴﺤﺔ ﻭﻛﻴﻼﹰ ﻳﺘﺼﺮﻑ ﰲ ﺃﻣﺮﻫﺎ ﻣﻦ ﺃﺑﻨﺎﺀ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 104
ﺍﻟﱪﺍﻣﻜﺔ ﻭﻫﻮ ﳛﺐ ﺟﺎﺭﻳﺘﻬﺎ ﻧﺴﻴﻢ ﺍﻟﻜﺎﺗﺒﺔ ،ﻭﺃﻧﺎ ﺃﺳﻌﻰ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻜﺘﺐ ﺍﻟﱵ ﻳﺘﻜﺎﺗﺒﺎﻥ ﺎ .ﻓﻘﺎﻝ ﻟﻪ :ﺍﻣﺾ ﺑﻼ
ﺧﻮﻑ ﻋﻠﻴﻚ .ﰒﹼ ﻗﺎﻡ ﺍﳌﺘﻮﻛﹼﻞ ﻓﺪﺧﻞ ﻋﻠﻰ ﻓﺘﻴﺤﺔ ﻭﻗﺎﻝ ﳍﺎ ﺧﺬﻱ ﰲ ﺃﻣﺮ ﺟﺎﺭﻳﺘﻚ ﻧﺴﻴﻢ ﺍﻟﻜﺎﺗﺒﺔ ﻓﺈﻧﻲ ﻗﺪ
ﺯﻭﺟﺘﻬﺎ ﻣﻦ ﻓﻼﻥ ﻭﻛﻴﻼ ﻭﺃﻧﻘﺪﺕ ﻋﻨﻪ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢٍ .ﻭﺃﻣﺮ ﺑﺈﺣﻀﺎﺭ ﺍﻟﻮﻛﻴﻞ ﻓﻘﺎﻝ ﻟﻪ :ﻫﻞ ﻟﻚ ﰲ
ﻧﺴﻴﻢٍ؟ ﻓﺬﻫﺐ ﻋﻘﻠﻪ ،ﻭﻃﺎﺭ ﻗﻠﺒﻪ ،ﻭﺧﺎﻑ ﺧﻮﻓﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻓﻘﺎﻝ ﻟﻪ :ﺗﻜﻠﹼﻢ ﻭﺃﻧﺖ ﺁﻣﻦ ،ﻓﻘﺪ ﺯ ﻭﺟﺘﻚ ﺎ،
ﻭﻣﻬﺮﺎ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢٍ ﻭﺃﻣﺮﺕ ﻻ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺗﻮﱂ ﺎ .ﻭﺳﺄﻝ ﻓﺘﻴﺤﺔ ﺗﻌﺠﻴﻞ ﺯﻓﺎﻓﻬﺎ ﺇﻟﻴﻪ ﻓﻔﻌﻠﺖ.
ﺨﺩﻋﻬﺎ ﺍﻟﻘﻭﺍﺩ
ﻭﺣﻜﻰ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻛﺎﻧﺖ ﻋﺎﺗﻜﺔ ﺑﻨﺖ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﲢﺖ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ
ﻣﺮﻭﺍﻥ ،ﻭﻛﺎﻥ ﳚﺪ ﺎ ﻭﳛﺒﻬﺎ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻓﻐﻀﺒﺖ ﻋﻠﻴﻪ ،ﻓﻄﻠﺐ ﺭﺿﺎﻫﺎ ﺑﻜﻞﹼ ﺃﻣﺮٍ ،ﻓﺄﺑﺖ ﺣﺘﻰ ﺃﺿﺮ ﺑﻪ
ﺫﻟﻚ ﻭﺷﻜﺎ ﺇﱃ ﺧﺎﺻﺘﻪ .ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ ﺑﻦ ﺍﻷﺳﺪﻱ :ﻣﺎ ﱄ ﺇﻥ ﺃﺭﺿﻴﺘﻬﺎ؟ ﻗﺎﻝ ﻟﻪ :ﺣﻜﻤﻚ .ﻗﺎﻝ ،ﻓﺨﺮﺝ
ﻓﺄﺗﺎﻫﺎ ﻭﺟﻠﺲ ﺑﲔ ﻳﺪﻳﻬﺎ ﻳﺒﻜﻲ .ﻓﻘﺎﻝ ﻟﻪ ﺣﺎﺿﻨﺘﻬﺎ :ﻣﺎ ﻟﻚ ﻳﺎ ﺃﺑﺎ ﺣﻔﺺ؟ ﻗﺎﻝ :ﻟﻘﺪ ﺟﺌﺖ ﺇﱃ ﺑﻨﺖ ﻋﻤﻲ ﰲ
ﺃﻣﺮٍ ﻣﻬﻢ ﻋﻈﻴﻢٍ ،ﻓﺎﺳﺘﺄﺫﱐ ﻟﻌﻠﹼﻬﺎ ﺗﻘﻀﻲ ﺣﺎﺟﱵ .ﻓﻘﺎﻟﺖ :ﻣﺎ ﺑﺎﻟﻚ؟ ﻓﻘﺎﻝ ﳍﺎ :ﻗﺪ ﻋﺮﻓﺖ ﺣﺎﱄ ﻣﻊ ﺃﻣﲑ
ﺍﳌﺆﻣﻨﲔ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﻭﱂ ﻳﻜﻦ ﱄ ﻏﲑ ﺍﺑﻨﲔ ،ﻓﺘﻌﺪﻯ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻘﺘﻠﻪ .ﻓﻘﻠﺖ :ﺃﻧﺎ ﻭﱄﹼ ﺍﻟﺪﻡ ﻭﻗﺪ
ﻋﻔﻮﺕ .ﻓﻘﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ :ﻣﺎ ﺃﺣﺐ ﺃﻥ ﺃﻋﻮﺩ ﺭﻋﻴﱵ ﻫﺬﺍ .ﻭﻫﻮ ﻗﺘﻠﻪ ﺑﺎﻟﻐﺪﺍﺓ ﻓﻨﺸﺪﺗﻚ ﺍﷲ ﺃﻻ ﻛﻠﹼﻤﺘﻪ ﻓﻴﻪ،
ﻭﺳﺄﻟﺘﻪ ﰲ ﺇﺑﻘﺎﺋﻪ ﱄ ،ﻓﺈﻧﻚ ﲡﻤﻌﲔ ﰲ ﺫﻟﻚ ﺇﺣﻴﺎﺀﻩ ﻭﺇﺣﻴﺎﺀ ﻧﻔﺴﻲ .ﻓﺈﻧﻪ ﺇﻥ ﻗﺘﻠﻪ ﻗﺘﻠﺖ ﻧﻔﺴﻲ .ﻓﻘﺎﻟﺖ :ﻣﺎ
ﺃﻛﻠﹼﻤﻪ .ﻓﻘﺎﻝ ﳍﺎ :ﻣﺎ ﺃﻇﻨﻚ ﺗﻜﺴﺒﲔ ﺷﻴﺌﺎﹰ ﺃﺣﺐ ﻣﻦ ﺇﺣﻴﺎﺀ ﻧﻔﺴﲔ . . .ﻭﺑﻜﻰ ﺑﻜﺎﺀً ﺷﺪﻳﺪﺍﹰ :ﻓﻠﻢ ﻳﺰﻝ ﺎ
ﺻﻮﺍﺣﺒﻬﺎ ﻭﺧﺪﻣﻬﺎ ﻭﺣﺎﺷﻴﺘﻬﺎ ﺣﺘﻰ ﻗﺎﻟﺖ :ﻋﻠﻲ ﺑﺜﻴﺎﰊ .ﻓﻠﺒﺴﺖ ،ﻭﻛﺎﻥ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ ﺑﺎﺏ ﻗﺪ ﺭﺩﻣﺘﻪ .ﻓﺄﻣﺮﺕ
ﺑﻔﺘﺤﻪ ﰒﹼ ﺩﺧﻠﺖ .ﻓﺄﻗﺒﻞ ﺃﺣﺪ ﺍﻟﻐﻠﻤﺎﻥ ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻫﺬﻩ ﻋﺎﺗﻜﺔ .ﻗﺎﻝ :ﻭﻳﻠﻚ ﺭﺃﻳﺘﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻳﺎ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻭﺇﺫﺍ ﻫﻲ ﻗﺪ ﺃﻗﺒﻠﺖ ﻭﻋﺒﺪ ﺍﳌﻠﻚ ﻋﻠﻰ ﺳﺮﻳﺮﻩ .ﻓﺴﻠﹼﻤﺖ ،ﻓﺴﻜﺖ ،ﻓﻘﺎﻟﺖ :ﺃﻣﺎ ﻭﺍﷲ ﻟﻮﻻ ﻣﻜﺎﻥ
ﻋﻤﺮ ﺍﺑﻦ ﺑﻼﻝ ﻣﺎ ﻓﻌﻠﺖ ،ﻭﻻ ﺃﺗﻴﺘﻚ ﻭﺍﷲ .ﺇﻥ ﻋﺪﺍ ﺃﺣﺪ ﺑﻨﻴﻪ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻘﺘﻠﻪ ،ﻭﻫﻮ ﺍﻟﻮﱄﹼ ﻭﻗﺪ ﻋﻔﺎ ﻋﻨﻪ،
ﻟﺘﻘﺘﻠﻪ؟ ﻗﺎﻝ :ﺃﻱ ﻭﺍﷲ ،ﻭﻫﻮ ﺭﺍﻏﻢ .ﻗﺎﻟﺖ :ﺃﻧﺸﺪﻙ ﺍﷲ ﺃﻥ ﻻ ﺗﻔﻌﻞ .ﻓﺪﻧﺖ ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ،ﻓﺄﻋﺮﺽ ﻋﻨﻬﺎ،
ﻓﺄﺧﺬﺕ ﺃﺭﺟﻠﻪ ﻓﻘﺒﻠﺘﻬﺎ ،ﻓﺄﻛﺐ ﻋﻠﻴﻬﺎ ﻭﺿﻤﻬﺎ ﺇﱃ ﻧﻔﺴﻪ ﻭﺭﻓﻌﻬﺎ ﺇﱃ ﺳﺮﻳﺮﻩ ،ﻭﻗﺎﻝ :ﻗﺪ ﻋﻔﻮﺕ ﻋﻨﻪ.
ﻓﺘﺮﺍﺿﻴﺎ.
ﻭﺭﺍﺡ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﺠﻠﺲ ﳎﻠﺲ ﺍﳋﺎﺻﺔ ،ﻓﺪﺧﻞ ﻋﻤﺮ ﺑﻦ ﺑﻼﻝ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺣﻔﺺ ﺃﻟﻄﻔﺖ ﺍﳊﻴﻠﺔ ﰲ ﺍﻟﻘﻴﺎﺩﺓ
ﻓﻠﻚ ﺣﻜﻤﻚ! ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺃﻟﻒ ﺩﻳﻨﺎﺭٍ ﻭﻣﺰﺭﻋﺔ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﻗﻴﻖ ﻭﺍﻵﻟﺔ .ﻗﺎﻝ :ﻫﻲ ﻟﻚ .ﻗﺎﻝ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 105
ﻭﻣﺮﺍﺑﺾ ﻟﻮﻟﺪﻱ ﻭﺃﻫﻞ ﺑﻴﱵ .ﻗﺎﻝ :ﻭﺫﻟﻚ ﻛﻠﹼﻪ ﻟﻚ . . .ﻭﺑﻠﻎ ﻋﺎﺗﻜﺔ ﺍﳋﱪ ﻓﻘﺎﻟﺖ :ﻭﻳﻠﻲ ﻋﻠﻰ ﺍﻟﻘﻮﺍﺩ
ﺧﺪﻋﲏ.
ﺤﺴﺏ ﺍﻻﺘﹼﻔﺎﻕ ﺒﻌﺩ ﺤﻴﻥ
ﻭﻳﺮﻭﻯ ﺃﻥﹼ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ،ﺭﲪﻪ ﺍﷲ ،ﺭﺃﻯ ،ﻛﺎﺗﺒﺎﹰ ﻟﻪ ﻳﻜﻠﹼﻢ ﺟﺎﺭﻳﺔﹰ ﻻﻣﺮﺃﺗﻪ ﻓﺎﺧﺘﺔ ﺑﻨﺖ ﻗﺮﻳﻈﺔ ،ﰲ
ﺑﻌﺾ ﻃﺮﻕ ﺩﺍﺭﻩ ،ﻓﻘﺎﻝ ﻟﻪ :ﺃﲢﺒﻬﺎ؟ ﻗﺎﻝ :ﺃﻱ ﻭﺍﷲ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻗﺎﻝ :ﺃﺧﻄﺒﻬﺎ ﻣﻦ ﻓﺎﺧﺘﺔ .ﻓﺨﻄﺒﻬﺎ.
ﻭﻛﻠﹼﻢ ﻣﻌﺎﻭﻳﺔ ﻓﺎﺧﺘﺔ ﻓﺄﺟﺎﺑﺘﻪ ،ﻓﺰ ﻭﺟﻬﺎ ﻣﻨﻪ ،ﻓﺪﺧﻞ ﻣﻌﺎﻭﻳﺔ ﻭﺑﲔ ﻳﺪﻳﻪ ﻋﺘﻴﺪﺓ ﻣﻦ ﺍﻟﻌﻄﺮ ﻟﻌﺮﺱ ﺟﺎﺭﻳﺘﻬﺎ،
ﻓﻘﺎﻝ :ﻫﻮﱐ ﻋﻠﻴﻚ ﻳﺎ ﺑﻨﺖ ﻗﺮﻳﻈﺔ ،ﺇﻧﻲ ﺃﺣﺴﺐ ﺍﻻﺗﻔﺎﻕ ﻛﺎﻥ ﺑﻌﺪ ﺣﲔ.
ﻴﻐﻠﺒﻥ ﺍﻟﻜﺭﺍﻡ ﻭﻴﻐﻠﺒﻬﻥ ﺍﻟﻠﺌﺎﻡ
ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺷﺒﺔ :ﻛﺎﻥ ﺍﻷﺣﻨﻒ ﺑﻦ ﻗﻴﺲ ﻳﻮﻣﺎﹰ ﺟﺎﻟﺴﺎﹰ ﻣﻊ ﻣﻌﺎﻭﻳﺔ،ﺇﺫ ﻣﺮﺕ ﻤﺎ ﻭﺻﻴﻔﺔ ﻓﺪﺧﻠﺖ ﺑﻴﺘﺎﹰ ﻣﻦ
ﺍﻟﺒﻴﻮﺕ ،ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ :ﻳﺎ ﺃﺑﺎ ﲝﺮ ،ﺃﻧﺎ ﻭﺍﷲ ﺃﺣﺐ ﻫﺬﻩ ﺍﳉﹼﺎﺭﻳﺔ ﻭﻗﺪ ﺃﻣﻜﻨﺘﲏ ﻣﻨﻬﺎ ﻟﻮﻻ ﺍﳊﻴﺎﺀ ﻣﻦ ﻣﻜﺎﻧﻚ.
ﻓﻘﺎﻝ ﺍﻷﺣﻨﻒ :ﻓﺄﻧﺎ ﺃﻗﻮﻡ .ﺑﻞ ﲡﻠﺲ ﻟﺌﻠﹼﺎ ﺗﺴﺘﺮﻳﺐ ﺑﻨﺎ ﻓﺎﻃﻤﺔ .ﻓﻘﺎﻝ ﺍﻷﺣﻨﻒ :ﺷﺄﻧﻚ .ﻓﻘﺎﻡ ﻣﻌﺎﻭﻳﺔ ﺇﻟﻴﻬﺎ.
ﻓﺒﻴﻨﺎ ﻫﻮ ﳝﺎﺟﻨﻬﺎ ﺇﺫ ﺧﺮﺟﺖ ﺑﻨﺖ ﻗﺮﻳﻈﺔ ﻓﻘﺎﻟﺖ ﻟﻸﺣﻨﻒ :ﻳﺎ ﻗﻮﺍﺩ ،ﺃﻳﻦ ﺍﻟﻔﺎﺳﻖ .ﻓﺄﻭﻣﺄ ﺍﻷﺣﻨﻒ ﺇﱃ ﺍﻟﺒﻴﺖ
ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ،ﻓﺄﺧﺮﺟﺘﻪ ﻭﳊﻴﺘﻪ ﰲ ﻳﺪﻫﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﺍﻷﺣﻨﻒ :ﺃﺭﻓﻘﻲ ﺑﺄﺳﲑﻙ ،ﺭﲪﻚ ﺍﷲ .ﻓﻘﺎﻟﺖ :ﻳﺎ ﻗﻮﺍﺩ،
ﻭﺗﺘﻜﻠﹼﻢ ﺃﻳﻀﺎﹰ؟ ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ :ﻳﻐﻠﱭ ﺍﻟﻜﺮﺍﻡ ﻭﻳﻐﻠﺒﻬﻦ ﺍﻟﻠﺌﺎﻡ.
ﺜﻘﺒﻬﺎ ﺜﻘﺏ ﺍﻟﻠﺅﻟﺅ
ﻗﺎﻝ ﺍﺑﻦ ﺷﺒﺔ :ﻛﺎﻧﺖ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻣﺮﺃﺓﹲ ﻳﻘﺎﻝ ﳍﺎ ﺻﻬﺒﺎﺀ ،ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ :ﻭﻛﺎﻧﺖ ﻣﻦ ﻫﺬﻳﻞ .ﻭﻛﺎﻧﺖ ﺭﺗﻘﺎﺀ.
ﻓﺘﺰﻭﺟﻬﺎ ﺍﺑﻦ ﻋﻢ ﳍﺎ .ﻓﻤﻜﺚ ﺣﻴﻨﺎﹰ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻟﺸﺪﺓ ﺍﺭﺗﻘﺎﻗﻬﺎ ،ﻓﺄﺑﻐﻀﺘﻪ ﺑﻐﻀﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻓﻄﻠﺒﺖ ﻣﻨﻪ
ﺍﻟﻄﹼﻼﻕ ﻓﻄﻠﹼﻘﻬﺎ .ﰒﹼ ﺇﻧﻪ ﺃﺻﺎﺏ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻄﺮ ﺷﺪﻳﺪ ،ﰲ ﺍﳋﺮﻳﻒ ،ﻭﺳﻴﻞﹲ ﻋﻈﻴﻢ .ﻓﺨﺮﺝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ،
ﻭﺧﺮﺟﺖ ﺻﻬﺒﺎﺀ ﻣﻊ ﺃﻫﻠﻬﺎ ،ﻭﺧﺮﺝ ﺍﺑﻦ ﺟﺤﺶٍ ﻭﺃﺻﺤﺎﺏ ﻟﻪ ﻟﻠﱰﻫﺔ .ﻓﻠﻤﺎ ﺍﻧﺘﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻭﺧﻼ ﺍﻟﻮﺍﺩﻱ،
ﺧﺮﺟﺖ ﺻﻬﺒﺎﺀ ﻭﺍﺳﺘﻨﻘﻌﺖ ﰲ ﺍﻟﺴﻴﻞ ،ﻭﺧﺮﺝ ﺍﺑﻦ ﺟﺤﺶٍ ﻭﱂ ﺗﺸﻌﺮ ﺑﻪ ﺻﻬﺒﺎﺀ ،ﻓﺮﺁﻫﺎ ﻭﺃﺣﺒﻬﺎ ﻭﺎﻟﻚ
ﻋﻠﻴﻬﺎ.
ﻭﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺩﻟﹼﺎﻟﺔﹲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻳﻘﺎﻝ ﳍﺎ ﻗﻄﺒﺔ .ﻭﻛﺎﻧﺖ ﺗﺪﺍﺧﻞ ﺍﻟﻘﺮﺷﻴﲔ ﺑﻨﺴﺎﺋﻬﻢ :ﻓﻠﻘﻴﻬﺎ ﺍﺑﻦ ﺟﺤﺶٍ
ﻓﺴﺄﳍﺎ ﻋﻦ ﺻﻬﺒﺎﺀ ﻓﻘﺎﻝ :ﺍﺧﻄﺒﻴﻬﺎ ﻋﻠﻲ .ﻗﺎﻟﺖ :ﻗﺪ ﺧﻄﺒﻬﺎ ﻋﻴﺴﻰ ﺑﻦ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ،ﻭﺃﻧﻌﻢ ﻟﻪ ﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 106
ﺃﻫﻠﻬﺎ ﻭﻻ ﺃﺭﺍﻫﻢ ﻳﺘﺨﻄﹼﻮﻥ ﻋﻴﺴﻰ ﺇﻟﻴﻚ . .ﻓﺸﺘﻤﻬﺎ ﺍﺑﻦ ﺟﺤﺶٍ ﻭﻗﺎﻝ :ﻛﻞﹼ ﳑﻠﻮﻙٍ ﱄ ﺣﺮ ﻟﻮﺟﻪ ﺍﷲ ﺇﻥ ﲢﺘﺎﱄ
ﻓﻴﻬﺎ ﺣﺘﻰ ﺃﺗﺰ ﻭﺟﻬﺎ ،ﻷﺿﺮﺑﻨﻚ ﺿﺮﺑﺔﹰ ﺑﺎﻟﺴﻴﻒ -ﻭﻛﺎﻥ ﻣﻘﺪﺍﻣﺎﹰ ﺟﺴﻮﺭﺍﹰ -ﻓﻔﺰﻋﺖ ﻣﻨﻪ ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﺻﻬﺒﺎﺀ
ﻭﺃﻫﻠﻬﺎ ،ﻓﺘﺤﺪﺛﺖ ﻣﻌﻬﻢ ،ﰒﹼ ﺫﻛﺮﺕ ﺍﺑﻦ ﻋﻤﻬﺎ ،ﻓﻘﺎﻝ ﻟﻌﻤﺔ ﺻﻬﺒﺎﺀ :ﻣﺎ ﺑﺎﻟﻪ ﻓﺎﺭﻗﻬﺎ؟ ﻓﺄﺧﱪﺎ ﺧﱪﻩ ﻓﺄﺻﻐﺖ
ﺇﱃ ﻋﻤﺘﻬﺎ ﻓﻘﺎﻟﺖ ﳍﺎ ،ﻭﺃﲰﻌﺖ ﺻﻬﺒﺎﺀ :ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﺍﺑﻦ ﺟﺤﺶٍ ﻟﻨﻘﺒﻬﺎ ﻧﻘﺐ ﺍﻟﻠﺆﻟﺆﺓ .ﰒﹼ ﺧﺮﺟﺖ ﻣﻦ
ﻋﻨﺪﻫﻢ.
ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻬﺎ ﺻﻬﺒﺎﺀ ﺃﻥ ﻣﺮﻱ ﺍﺑﻦ ﺟﺤﺶٍ ﻓﻠﻴﺨﻄﺒﲏ .ﻓﻠﻘﻴﺖ ﻗﻄﺒﺔ ﺍﺑﻦ ﺟﺤﺶٍ ﻓﺄﺧﱪﺗﻪ ﺍﳋﱪ .ﻓﺨﻄﺒﻬﺎ،
ﻓﺄﻧﻌﻤﺖ ﻟﻪ ،ﻭﺃﰉ ﺃﻫﻠﻬﺎ ﺇﻻﹼ ﻋﻴﺴﻰ ﺑﻦ ﻃﻠﺤﺔ .ﻭﺃﺗﺖ ﺻﻬﺒﺎﺀ ﺇﱃ ﺍﺑﻦ ﺟﺤﺶٍ ﻓﺘﺰﻭﺟﻬﺎ ﻭﺃﻓﺘﻀﻬﺎ ﻣﻦ ﺳﺎﻋﺘﻪ.
ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ:
ﻋﻦ ﺫﻛﺮﻫﺎ ﺃﺑﺪﺍﹰ ﻭﻻ ﻳﻨﻬﺎﻫﺎ ﺩﺍﺭ ﺍﻟﺼﻬﺒﺎﺀ ﺍﻟﺬﻱ ﻻ ﻳﻨﺘﻬﻲ
ﻃﻲ ﺍﳉﻤﺎﻧﺔ ﻟﻴﻨﺎﹰ ﻣﺜﻨﺎﻫﺎ ﺻﻔﺮﺍﺀ ﻳﻄﻮﻳﻬﺎ ﺍﻟﻀﺠﻴﻊ ﻟﻄﺎﻓ ﺔﹰ
ﺑﺎﻟﻘﺮﺏ ﺃﺧﺮﺍﻫﺎ ﻋﻠﻰ ﺃﻭﻻﻫﺎ. ﻧﻌﻢ ﺍﻟﻀﺠﻴﻊ ﺇﺫﺍ ﺍﻟﻨﺠﻮﻡ ﺗﻐﻮﺭﺕ
ﺃﻟﺤﻘﻭﺍ ﺍﻟﻨﹼﺴﺎﺀ ﺒﺄﻜﻔﺎﺌﻬﻥ
ﻗﺎﻟﻮﺍ :ﻛﺎﻥ ﺭﺟﻞﹲ ﻣﻦ ﲡﹼﺎﺭ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺫﻭﻱ ﺍﻟﻨﻌﻤﺔ ،ﰲ ﻟﻴﻠﺔٍ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ،ﰲ ﺍﳌﺴﺠﺪ ﻳﺼﻠﹼﻲ ﺇﺫ
ﻋﺮﺽ ﻟﻪ ﰲ ﻣﱰﻟﻪ ﺑﻌﺾ ﺍﻷﻣﺮ .ﻓﺎﻧﺼﺮﻑ ﻣﻦ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻓﺄﺻﺎﺏ ﺑﺎﺑﻪ ﻣﻔﺘﻮﺣﺎﹰ ،ﻭﺇﺫﺍ ﺭﺟﻞﹲ ﻣﻊ ﺍﺑﻨﺘﻪ ﰲ ﳏﻠﹼﻬﺎ
ﳛﺪﺛﻬﺎ .ﻓﺄﺧﺬ ﺑﻴﺪﻩ ﻭﺫﻫﺐ ﺑﻪ ﺇﱃ ﻣﱰﻝ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖ .ﻓﺪﻕ ﻋﻠﻴﻪ ،ﻓﺄﺷﺮﻑ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ :ﺃﺭﺩﺕ ﺃﻥ ﺃﻛﻠﹼﻤﻚ،
ﺟﻌﻠﺖ ﻓﺪﺍﻙ .ﻗﺎﻝ ،ﻓﺎﳓﺪﺭ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻥﹼ ﻫﺬﺍ ﺍﻟﻔﱴ ﻭﺟﺪﺗﻪ ﰲ ﻣﱰﱄ ﻋﻠﻰ ﺣﺎﻝ ﻛﺬﺍ .ﻓﺴﺄﻟﺘﻪ ﻓﺰﻋﻢ ﺃﻧﻪ
ﺍﺑﻨﻚ .ﻓﺄﻗﺒﻞ ﺍﺑﻦ ﻋﺘﻴﻖٍ ﻓﺄﺧﺬ ﺑﻴﺪ ﺍﻟﺘﺎﺟﺮ ﻓﺸﻜﺮﻩ ﻭﺟﺰﺍﻩ ﺧﲑﺍﹰ ،ﻭﻗﺎﻝ :ﻟﻦ ﻳﻌﻮﺩ ﺇﱃ ﺷﻲﺀٍ ﺗﻜﺮﻫﻪ ﺃﺑﺪﺍﹰ ﺇﻥ ﺷﺎﺀ
ﺍﷲ .ﻓﺄﺧﺬ ﺍﻟﻔﱴ ﻭﻟﻜﺰﻩ ﻭﺷﺘﻤﻪ .ﻓﻠﻤﺎ ﻭﻟﹼﻰ ﺍﻟﺮﺟﻞ ﻗﺎﻝ ﻟﻠﻔﱴ :ﻣﻦ ﺃﻧﺖ ﻭﻳﻠﻚ؟ ﻗﺎﻝ :ﺃﻧﺎ ﺍﺑﻦ ﻓﻼﻥٍ ﺍﻟﺘﺎﺟﺮ
ﻭﺍﺑﺘﻠﻴﺖ ﺑﺎﺑﻨﺔ ﻫﺬﺍ ﺍﻟﺘﺎﺟﺮ ﻓﺪﺧﻠﺖ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺃﲢﺪﺙ ﻋﻨﺪﻫﺎ .ﻓﻤﺎ ﺭﺍﻋﲏ ﺇﻻﹼ ﺃﻧﻪ ﻭﺍﻗﻒ ﻋﻠﻰ ﺭﺃﺳﻲ.
ﻓﻠﻢ ﺃﺟﺪ ﻣﻠﺠﺄﹰ ﺇﻻﹼ ﺃﻥ ﺍﻋﺘﺰﻳﺖ ﺇﻟﻴﻚ ،ﳌﹼﺎ ﻋﻠﻤﺖ ﻣﻦ ﻗﺪﺭﻙ ﻭﺷﺮﻓﻚ ﻭﻛﺮﻣﻚ .ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﳉﹼﺎﺭﻳﺔ،
ﺃﲢﺒﻚ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻝ :ﻓﻬﻞ ﳝﻜﻨﻚ ﺃﻥ ﺗﺄﰐ ﺎ ﺇﱃ ﻣﱰﱄ ﻫﺬﺍ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻝ :ﻓﻌﺪﻫﺎ ﻭﺃﺕ ﺎ .ﻭﺃﻣﺮ
ﻏﻼﻣﺎﹰ ﻟﻪ ،ﻭﻗﺎﻝ :ﺇﺫﺍ ﺟﺎﺀﺕ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻳﺄﺗﻴﻚ ﺎ ﻫﺬﺍ ﺍﻟﻔﱴ ﻓﺄﺩﺧﻠﻬﺎ ،ﻭﺍﺟﻠﺲ ﺃﻧﺖ ﻣﻊ ﺍﻟﻔﱴ ،ﻭﺃﺭﺳﻞ ﺇﱄﹼ ﻣﻦ
ﻳﻌﻠﻤﲏ .ﻓﻔﻌﻞ ﺍﻟﻔﱴ ،ﻭﺃﺗﻰ ﺑﺎﳉﹼﺎﺭﻳﺔ ﺇﱃ ﺍﳌﻜﺎﻥ .ﻭﺃﺭﺳﻞ ﺇﱃ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖٍ ﻓﻌﺮﻓﻪ .ﻓﺄﺭﺳﻞ ﺇﱃ ﺃﰊ ﺍﳉﹼﺎﺭﻳﺔ:
ﺇﻧﻚ ﺍﺻﻄﻨﻌﺖ ﺇﱃ ﻓﺘﺎﻧﺎ ﻳﺪﺍﹰ ،ﻭﻗﺪ ﺃﺣﺒﺒﻨﺎ ﺃﻥ ﻧﺼﻨﻊ ﺇﻟﻴﻚ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﻓﺘﺎﺗﻜﻢ.
ﻓﺄﺩﺧﻠﻪ ﻋﻠﻴﻬﺎ ،ﻓﻠﻤﺎ ﺭﺁﻫﺎ ﺍﺳﺘﺮﺟﻊ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖٍ :ﻣﺎ ﻫﺬﺍ؟ ﺃﻫﻮﻥ ﻋﻠﻴﻚ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﻗﺒﻞ ﻭﺻﻴﺔ
ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺣﲔ ﻗﺎﻝ " :ﺃﳊﻘﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺑﺄﻛﻔﺎﺋﻬﻦ . "ﺇﻥﹼ ﻫﺬﺍ ﺍﻟﻔﱴ ﻟﻴﺲ ﻭﺍﷲ ﺑﻮﻟﺪﻱ،
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 107
ﻭﻟﻜﻦ ﻫﻮ ﻗﺪ ﺍﻧﺘﺴﺐ ﺇﱄﹼ ﳌﺎ ﺃﺩﺭﻙ ﻣﻦ ﺍﻟﻨﺠﺎﺓ ﻣﻨﻚ ،ﻭﻫﻮ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥ ﺍﻟﺘﺎﺟﺮ ،ﻭﻫﻮ ﻣﻦ ﻧﻈﺮﺍﺋﻬﺎ
ﻭﺃﻛﻔﺎﺋﻬﺎ .ﻓﻬﻞ ﻟﻚ ﺃﻥ ﺗﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ ﻭﺃﺻﺪﻗﻬﺎ ﻋﻨﻪ ﻣﻦ ﻣﺎﱄ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭٍ .ﻗﺎﻝ :ﻧﻌﻢ.
ﻭﱂ ﻳﱪﺣﻮﺍ ﺣﺘﻰ ﺯﻭﺟﻬﺎ ﻣﻨﻪ ﻭﺃﺻﺪﻗﻬﺎ ﻭﺃﺧﺮﺝ ﺍﳌﻬﺮ ﻣﻦ ﻋﻨﺪﻩ ،ﻭﺳﺄﻟﻪ ﺍﻟﺘﻌﺠﻴﻞ ﺑﺰﻓﺎﻓﻬﺎ ﺇﻟﻴﻪ.
ﺃﺤﻴﻴﺕ ﻨﻔﺴﻲ ﺒﻘﺘﻝ ﻨﻔﺴﻙ
ﻭﺣﻜﻲ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻭﺭﻗﺎﺀ ﺍﳉﺒﻠﻲ ﻗﺎﻝ :ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﺃﺭﻳﺪ ﺑﻐﺪﺍﺩ .ﻓﻠﻤﺎ ﺻﺮﺕ ﺑﺄﻭﻝ ﻣﺮﺣﻠﺔٍ ﻧﺰﻝ
ﻏﻠﻤﺎﻧﻨﺎ ﻓﻔﺮﺷﻮﺍ ﺑﺴﻄﻬﻢ ،ﻭﻫﻴﺄﻭﺍ ﻋﺪﺍﺀﻫﻢ ،ﻭﻧﺰﻟﺖ .ﻭﱂ ﻳﺞﺀ ﺃﺣﺪ ﺑﻌﺪ .ﻓﺮﻣﺎﻧﺎ ﺍﻟﻄﹼﺮﻳﻖ ﺑﺮﺟﻞٍ ﺣﺴﻦ ﺍﳍﻴﺌﺔ،
ﻓﺎﺭﻩ ﺍﻟﱪﺫﻭﻥ ﻓﺼﻤﺖ ﺑﺎﻟﻐﻠﻤﺎﻥ .ﻓﺄﺧﺬﻭﺍ ﺩﺍﺑﺘﻪ .ﻭﺩﻋﻮﺕ ﺑﺎﻟﻐﺪﺍﺀ ﻓﺒﺴﻂ ﻳﺪﻩ ﻏﲑ ﳏﺘﺸﻢٍ .ﻭﺟﻌﻠﺖ ﻻ ﺃﻛﺮﻣﻪ
ﺑﺸﻲﺀٍ ﺇﻻﹼ ﻗﺒﻠﻪ .ﻭﻛﻨﺎ ﻛﺬﻟﻚ ﺳﺎﻋﺔﹰ ،ﺇﺫ ﺟﺎﺀ ﻏﻠﻤﺎﻧﻪ .ﰒﹼ ﺗﻨﺎﺳﺒﻨﺎ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﺃﺗﺎ ﻃﺮﻳﺢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺜﹼﻘﻔﻲ.
ﻓﻠﻤﺎ ﺍﺭﲢﻠﻨﺎ ﻛﻨﺎ ﻛﺬﻟﻚ ﰲ ﻗﺎﻓﻠﺔٍ ﻻ ﺗﺪﺭﻙ ﻃﺮﻗﻬﺎ .ﻓﻘﺎﻝ ﱄ ﻃﺮﻳﺢ :ﻣﺎ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﺯﲪﺔ ﺍﻟﻨﺎﺱ ،ﻭﻟﻴﺴﺖ ﺑﻨﺎ
ﺇﻟﻴﻬﻢ ﻭﺣﺸﺔ ﻭﻻ ﳐﺎﻓﺔ .ﻓﺘﺄﺧﺮ ﺑﻨﺎ ﺑﻌﺪ ﺍﻟﻘﻮﻡ .ﻓﱰﻟﻨﺎ ﺇﱃ ﺟﺎﻧﺐ ﺮٍ ﻣﻈﻠﻞٍ ﺑﺎﻟﺸﺠﺮ ﻓﺘﻐﺪﻳﻨﺎ ﰒﹼ ﻗﻤﻨﺎ ﺇﱃ ﺍﻟﻨﻬﺮ
ﻧﺴﺘﻨﻘﻊ ﻓﻴﻪ .ﻓﻠﻤﺎ ﻧﺰﻉ ﺛﻴﺎﺑﻪ ﺇﺫ ﺁﺛﺎﺭ ﺩﺍﻫﻴﺔٍ ﰲ ﺟﻨﺒﻴﻪ ﻳﻠﺞ ﻓﻴﻬﺎ ﺍﻟﻜﻒ ،ﻓﻮﻗﻊ ﰲ ﻧﻔﺴﻲ ﻣﻨﻪ ﺷﻲﺀٌ ،ﻓﻨﻈﺮ ﺇﱄﹼ
ﻭﻓﻄﻦ ﻭﺗﺒﺴﻢ ،ﻭﻗﺎﻝ ﱄ :ﻗﺪ ﺭﺃﻳﺖ ﻋﺠﺒﺎﹰ ﻣﻨﻚ ﳌﺎ ﺭﺃﻳﺖ ﻣﺎ ﰊ ﻭﺃﻧﺎ ﺃﺣﺪﺛﻚ ﺣﺪﻳﺜﻪ ﺇﺫﺍ ﺳﺮﻧﺎ ﺍﻟﻌﺸﻴﺔ.
ﻓﻠ ﻢ ﺭﻛﺒﻨﺎ ﻗﻠﺖ ﻟﻪ :ﺍﳊﺪﻳﺚ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺪﻣﺖ ﻣﻦ ﻋﻨﺪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﺎﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻭﺭﻛﺒﺖ ﺇﱃ
ﻳﻮﺳﻒ ﺑﻦ ﻋﻤﺮ ،ﻣﻊ ﻗﺮﺍﺑﱵ ﻣﻨﻪ ،ﻓﻤﻸ ﻳﺪﻱ .ﻓﺨﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ﺇﱃ ﺍﻟﻄﹼﺎﺋﻒ .ﻓﻠﻤﺎ ﺍﺷﺘﺪ ﰊ ﺍﻟﻄﹼﺮﻳﻖ ،ﻭﻟﻴﺲ
ﻳﺼﺤﺒﲏ ﻓﻴﻪ ﺧﻠﻖ ،ﻋﻦ ﱄ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﻗﻌﻮﺩٍ ﻟﻪ ،ﻭﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻗﺪ ﺭﻭﻯ ﺍﻟﺸﻌﺮ ،ﻭﺃﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ.
ﻓﻘﻠﺖ ﻟﻪ :ﻣﻦ ﺃﻳﻦ ﺃﻗﺒﻠﺖ؟ ﻗﺎﻝ :ﻻ ﺃﺩﺭﻱ ﻭﺍﷲ .ﻗﻠﺖ :ﻓﺈﱃ ﺃﻳﻦ ﳝﻤﺖ؟ ﻗﺎﻝ :ﻻ ﺃﺩﺭﻱ ﻭﺍﷲ .ﻗﺎﻝ ،ﻓﻘﻠﺖ :ﻣﺎ
ﻗﺼﺘﻚ؟ ﻓﻘﺎﻝ :ﺃﻧﺎ ﻋﺎﺷﻖ ﲜﺎﺭﻳﺔ ﻣﻦ ﻗﻮﻣﻲ ،ﻗﺪ ﺃﻓﺴﺪﺕ ﻋﻴﺸﱵ ﻭﺗﻠﻔﺖ ،ﻓﺄﻧﺎ ﺃﺳﺘﺮﻳﺢ ﺑﺄﻥ ﺃﳓﺪﺭ ﰲ ﺍﻟﻄﹼﺮﻳﻖ
ﻣﻊ ﻣﻨﺤﺪﺭﻳﻪ ،ﻭﺃﺻﻌﺪ ﻣﻊ ﻣﺼﻌﺪﻳﻪ .ﻗﺎﻝ ،ﻓﻘﻠﺖ ﻟﻪ :ﻭﺃﻳﻦ ﻫﻲ؟ ﻗﺎﻝ :ﻏﺪﺍﹰ ﺗﱰﻝ ﺑﺈﺯﺍﺋﻬﺎ .ﻭﺃﺧﺬ ﳛﺪﺛﲏ ﲝﺪﻳﺜﻪ
ﻣﻌﻬﺎ.
ﻓﻠ ﻢ ﺟﺌﻨﺎ ﺇﱃ ﺍﳌﻮﺿﻊ ﻗﺎﻝ ﱄ :ﺍﻧﺰﻝ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻓﺈﻧﻬﺎ ﻋﻨﺪﻩ ﻣﻨﻘﻄﻌﺔﹰ .ﻓﺄﺩﺭﻛﺘﲏ ﺃﺭﳛﻴﺔ ﺍﳊﺪﺍﺛﺔ ،ﻭﺃﺧﺬﺕ ﻣﻨﻪ
ﻋﻼﻣﺔ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺼﺪﺕ ﺣﻴﺚ ﺃﺷﺎﺭ ﺇﱄ .ﻓﺈﺫﺍ ﺑﺒﻴﺖٍ ﺟﺪﻳﺪٍ ﻋﻠﻰ ﺍﻟﻄﹼﺮﻳﻖ ،ﻭﺇﺫﺍ ﺍﻣﺮﺃﺓﹲ ﲨﻴﻠﺔﹲ ﺣﺪﻳﺜ ﹲﺔ ﻇﺮﻳﻔﺔﹲ.
ﻓﺬﻛﺮﺗﻪ ﳍﺎ ﻭﻭﺭﻳﺖ ﺭﺳﺎﻟﺘﻪ ﻭﺃﻣﺎﺭﺗﻪ .ﻓﺰﻓﺮﺕ ﺯﻓﺮﺓﹰ ﻛﺎﺩﺕ ﺗﺘﻔﺘﺖ ﺃﺿﻼﻋﻬﺎ ،ﻭﻗﺎﻟﺖ :ﺃﻭ ﺣﻲ ﻫﻮ؟ ﻗﻠﺖ:
ﻧﻌﻢ ﺗﺮﻛﺘﻪ ﰲ ﺭﺣﻠﻲ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳉﺒﻞ ﻭﳓﻦ ﺑﺎﻳﺘﻮﻥ ﻭﻣﺼﻄﺤﺒﻮﻥ ﻗﺎﻟﺖ :ﻓﺈﻧﻲ ﺃﺭﻯ ﻟﻚ ﻭﺟﻬﺎﹰ ﻳﺪﻝﹼ ﻋﻠﻰ
ﺍﳋﲑ ،ﻓﻬﻞ ﻟﻚ ﰲ ﺍﻷﺟﺮ؟ ﻓﻘﻠﺖ:ﻓﻘﲑ ﺇﻟﻴﻪ .ﻗﺎﻟﺖ :ﻓﺎﻟﺒﺲ ﺛﻴﺎﰊ ﻭﺍﺩﺧﻞ ﰲ ﺃﺭﻳﻜﱵ ﻭﺩﻋﲏ ﺣﺘﻰ ﺁﺗﻴﻪ .ﻓﺈﻧﻚ
ﲢﻴﻲ ﻧﻔﺴﲔ ،ﻭﺗﻐﻨﻢ ﺃﺟﺮﺍﹰ ﻋﻈﻴﻤﺎﹰ .ﻗﻠﺖ :ﺃﻓﻌﻞ ﻣﺎ ﺗﺮﻳﺪﻳﻦ .ﻗﺎﻟﺖ :ﺇﻧﻚ ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﺃﺗﺎﻙ ﺯﻭﺟﻲ ﰲ ﻫﺠﻌﺘﻪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 108
ﻓﻘﺎﻝ ﻳﺎ ﻓﺎﺟﺮﺓ ،ﻓﺄﻭﺳﻌﻚ ﺷﺘﻤﺎﹰ ،ﻓﺄﻭﺳﻌﺘﻪ ﺻﻤﺘﺎﹰ ﻭﻻ ﲡﻌﻞ ﺇﻧﻚ ﲰﻌﺘﻪ ﻓﺈﻥﹼ ﻳﻘﻮﻝ ﰲ ﺁﺧﺮ ﻛﻼﻣﻪ :ﺍﻗﻤﻌﻲ
ﺳﻘﺎﻙ ﻳﺎ ﻋﺪﻭﺓ .ﻓﻀﻊ ﺍﳌﻘﻤﻊ ﰲ ﺫﻟﻚ ﺍﻟﺴﻘﺎﺀ ﺍﻷﺧﺮ ﻓﺈﻧﻪ ﻣﻨﺨﺮﻕ .ﻗﺎﻝ :ﻭﻣﻀﺖ .ﻓﺠﺎﺀ ﺯﻭﺟﻬﺎ ﻓﻔﻌﻞ ﻣﺎ
ﻗﺎﻟﺖ .ﻭﻗﺎﻝ ﺇﻗﻤﻌﻲ ﺳﻘﺎﻙ ﻓﺤﺒﺒﲏ ﺍﷲ ﺃﻥ ﺗﺮﻛﺖ ﺍﻟﺼﺤﻴﺢ ﻭﻗﻤﻌﺖ ﺍﻟﻮﺍﻫﻲ ،ﻓﻤﺎ ﺷﻌﺮ ﺇﻻﹼ ﻭﺍﻟﻠﱭ ﻳﺘﺴﻴﺐ ﺑﲔ
ﺭﺟﻠﻴﻪ .ﻓﻌﺪﺍ ﺇﱃ ﺯﺍﻭﻳﺔ ﺍﻟﺒﻴﺖ ﻓﺘﻨﺎﻭﻝ ﺣﺒﻼﹰ ﰒﹼ ﺛﻨﺎﻩ ﻋﻠﻰ ﺍﺛﻨﲔ ﻓﺼﺎﺭ ﻋﻠﻰ ﲦﺎ ﻥٍ ،ﻓﺠﻌﻞ ﻻ ﻳﺘﻘﻲ ﺑﻊ ﺭﺃﺳﺎﹰ ﻭﻻ
ﻭﺟﻬﺎﹰ ﻭﻻ ﺟﻨﺒﺎﹰ ﻓﺨﺸﻴﺖ ﺃﻥ ﻳﺒﺪﻭ ﻟﻪ ﻭﺟﻬﻲ ﻓﺄﻟﺰﻣﺘﻪ ﺍﻷﺭﺽ ،ﻓﻌﻤﻞ ﲜﻨﱯ ﻭﻇﻬﺮﻱ ﻣﺎ ﺗﺮﻯ ،ﻭﻣﻀﻰ ﻋﻨﻲ.
ﻓﻠﻢ ﻛﺎﻥ ﺍﻟﺼﺒﺎﺡ ﺟﺎﺀﺕ ﻓﺮﺃﺕ ﻣﺎ ﺣﻞﹼ ﰊ ﻣﻦ ﺍﻟﺸﺮ ﻓﺄﻛﺒﺖ ﻋﻠﻲ ﻭﻗﺎﻟﺖ :ﺑﺄﰊ ﺃﺣﻴﻴﺖ ﻧﻔﺴﻲ ﺑﻘﺘﻞ ﻧﻔﺴﻚ.
ﻭﺩﺧﻠﺖ ﺗﻌﺘﺬﺭ ﻭﺗﺘﻠ ﻬﻒ ﳌﺎ ﰊ ،ﻭﺗﺪﻋﻮ ﱄ ﻭﺗﺘﻀﺮﻉ .ﻓﺄﺧﺬﺕ ﺛﻴﺎﰊ ﻭﺍﻧﺼﺮﻓﺖ ﻭﻻ ﻳﻌﺪﻝ ﻇﻔﺮﳘﺎ ﻋﻨﺪﻱ
ﺷﻲﺀ.
ﻁﻠﹼﻕ ﻟﺒﻨﻰ ﻭﺯﻭﺠﻬﺎ ﻟﻘﻴﺱ
ﻗﺪ ﻗﺪﻣﻨﺎ ﰲ ﺃﺧﺒﺎﺭ ﻗﻴﺲ ﺑﻦ ﺫﺭﻳﺢ ﻛﻴﻒ ﻛﺎﻥ ﺳﺒﺐ ﺗﻄﻠﻴﻘﻪ ﻟﺒﲎ ﻭﻧﺪﻣﻪ ﻋﻠﻴﻬﺎ ﰒﹼ ﺳﺎﺀﺕ ﺣﺎﻟﻪ ،ﻭﻟﻒ ﻋﻘﻠﻪ،
ﻭﺍﺷﺘﺪ ﻣﺮﺿﻪ ،ﻭﺃﺷﺮﻑ ﻋﻠﻰ ﺣﺘﻔﻪ .ﻓﻘﺎﻝ ﺃﻫﻠﻪ :ﻟﻮ ﺯﻭﺟﺘﻤﻮﻫﺎ ﺇﻳﺎﻩ ﻟﻴﺌﺲ ﻣﻨﻬﺎ ،ﻭﺳﻼ ﻋﻨﻬﺎ .ﻓﺨﻄﺒﻬﺎ ﺭﺟﻞﹲ
ﻣﻦ ﻗﺮﻳﺶ ﻭﺣﻜﻢ ﺃﺑﺎﻫﺎ ﰲ ﺍﳌﻬﺮ .ﻓﺰ ﻭﺟﻪ ﺇﻳﺎﻫﺎ ،ﻓﺤﻤﻠﻬﺎ ﻣﻌﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ .ﻓﻘﺎﻝ ﻗﻴﺲ:
ﲞﲑٍ ،ﻓﻼ ﺗﻨﺪﻡ ﻋﻠﻴﻬﺎ ﻭﻃﻠﹼﻖ ﻭﻗﺎﻟﻮﺍ ﺗﺮﺍﻫﺎ ﻓﺘﻨﺔﹰ ﻛﻨﺖ ﻗﺒﻠﻬﺎ
ﻓﺄﻧﺒﺖ ﰲ ﺭﺿﻮﺍﺎ ﻛﻞﹼ ﻣﻮﻧﻖ ﻓﻠﻴﺖ ،ﻭﺑﻴﺖ ﺍﷲ ،ﺃﻧﻲ ﻋﺼﻴﺘﻬﻢ
ﻭﻛﻨﺖ ﻋﻠﻰ ﺃﺛﺒﺎﺝ ﲝﺮٍ ﻣﻐﺮﻕ ﻭﻛﻠﹼﻔﺖ ﺧﻮﺽ ﺍﻟﻨﺎﺭ ﺳﺒﻌﲔ ﺣﺠ ﺔﹰ
ﻧﻘﺎﻋﺔ ﻣﺎﺀ ﺍﳊﻨﻈﻞ ﺍﳌﺘﻐﻠﹼﻒ ﻛﺄﻧﻲ ﺃﺭﻯ ﺍﻟﻨﺎﺱ ﺍﳌﻘﻴﻤﲔ ﺑﻌﺪﻫﺎ
ﻭﻳﻜﺮﻩ ﲰﻌﻲ ﺑﻌﺪﻫﺎ ﻛﻞﹼ ﻣﻨﻄﻖ . ﻭﺗﻜﺮﻩ ﻋﻴﲏ ﺑﻌﺪﻫﺎ ﻛﻞﹼ ﻣﻨﻈﺮٍ
ﻗﺎﻝ :ﻭﺧﺮﺝ ﺃﰊ ﻋﺘﻴﻖ ﻳﺮﻳﺪ ﺍﻟﻌﻤﺮﺓ .ﻓﱰﻝ ﲝﻲ ﻗﻴﺲ ﺑﻦ ﺫﺭﻳﺢ ﻓﺴﺄﳍﻢ ﻋﻨﻪ ،ﻓﻘﺎﻝ :ﺩﻟﹼﻮﱐ ﻋﻠﻴﻪ .ﻓﺪﻟﹼﻮﻩ ﻓﻠﻤﺎ
ﺭﺁﻩ ﻗﻴﺲ ﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻭﺭﺣﺐ ﺑﻪ ﻭﻗﺎﻝ :ﻣﻦ ﺃﻧﺖ ،ﺣﻴﺎﻙ ﺍﷲ ﻭﻋﺎﻓﺎﻙ؟ ﻗﺎﻝ ،ﻓﺎﻧﺘﺴﺐ ﻟﻪ ﺍﺑﻦ ﻋﺘﻴﻖٍ ﻭﻗﺎﻝ ﻟﻪ:
ﺑﻴﻦ ﺣﺪﻳﺜﻚ ﱄ ﲡﺪﱐ ﻣﻌﻴﻨﺎﹰ ﻟﻚ ﻋﻠﻰ ﺃﻣﺮﻙ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﻓﺎﺳﺘﺤﻰ ﻗﻴﺲ ﻣﻦ ﺫﻟﻚ ﻭﺍﻣﺘﻨﻊ ﺳﺎﻋﺔﹰ ،ﰒﹼ ﺟﻌﻞ
ﳛﺪﺛﻪ ﺣﺘﻰ ﺑﻠﻎ ﺇﱃ ﺧﱪ ﺍﻟﻘﺮﺷﻲ .ﻓﻘﺎﻝ:ﻳﺎ ﻫﺬﺍ ،ﺇﻧﻲ ﺧﺮﺟﺖ ﻣﻦ ﻣﱰﱄ ﺃﺭﻳﺪ ﺍﻟﻌﻤﺮﺓ ﺍﻟﺘﻤﺎﺳﺎﹰ ﻟﻠﺜﹼﻮﺍﺏ .ﻭﻗﺪ
ﻋﺰﻣﺖ ،ﻋﻨﺪﻣﺎ ﲰﻌﺖ ،ﺃﻥ ﺃﺗﺮﻙ ﻣﺎ ﺧﺮﺟﺖ ﺇﻟﻴﻪ ﻓﺎﺭﺟﻊ ﻣﻌﻚ ﺍﺣﺘﺴﺎﺑﺎﹰ ﻟﻸﺟﺮ ،ﻓﺒﻜﹼﺮ ﻓﺎﻣﺾ ﻣﻌﻲ ﺃﻳﻬﺎ
ﺍﻟﺮﺟﻞ ،ﻭﺃﻛﺘﻢ ﺷﺄﻧﻚ ،ﻭﻻ ﻳﻌﻠﻢ ﺃﺣﺪ ﻣﻦ ﺃﻫﻠﻚ .ﻓﺤﻤﻠﻪ ﻣﻌﻪ ﻭﺃﻗﺒﻞ ﺭﺍﺟﻌﺎﹰ ﳓﻮ ﺍﳌﺪﻳﻨﺔ ﻓﺎﺳﺘﻘﺒﻠﻪ ﺃﻫﻠﻪ
ﻭﺇﺧﻮﺍﻧﻪ ﻳﺴﺄﻟﻮﻧﻪ ﻋﻦ ﺳﺒﺐ ﺭﺟﻮﻋﻪ .ﻓﺠﻌﻞ ﻳﻌﺘﺬﺭ ﻭﻫﻮ ﻳﻘﻮﻝ ﳍﻢ :ﻋﺎﻗﲏ ﻋﻦ ﺫﻟﻚ ﻋﺎﺋﻖ .ﻭﺃﺧﻔﻰ ﻗﻴﺴﺎﹰ ﰲ
ﻣﱰﻟﻪ ﺃﻳﺎﻣﺎﹰ ﰒﹼ ﺳﺄﻝ ﻋﻦ ﻣﱰﻝ ﺍﻟﻘﺮﺷﻲ ﻓﺪﻝﹼ ﻋﻠﻴﻪ .ﻓﺒﻌﺚ ﻣﻮﻻﺓ ﻟﻪ ﻋﺠﻮﺯﺍﹰ ﺇﱃ ﻟﺒﲎ ﲣﱪﻫﺎ ﺑﻘﻴﺲ ﻭﲟﺎ ﺻﺎﺭ ﻟﻪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 109
ﻣﻦ ﻋﺸﻘﻬﺎ .ﻓﻘﺎﻟﺖ :ﻳﻌﺰ ﻋﻠﻲ ،ﻭﻣﺎ ﺣﻴﻠﱵ ﻟﻪ .ﺃﻃﺎﻉ ﺃﺑﺎﻩ ﻭﻓﺎﺭﻗﲏ ﰲ ﻏﲑ ﺟﺮﻡٍ .ﻭﻗﺪ ﺻﺮﺕ ﺍﻵﻥ ﻋﻨﺪ ﻏﲑ
ﻫﻮﻻ ﺳﺒﻴﻞ ﱄ ﻋﻠﻰ ﻧﻔﺴﻲ .ﻭﺇﻥﹼ ﻛﺒﺪﻱ ﻋﻠﻴﻪ ﳊﺮﺍ ،ﻭﺇﻥﹼ ﻋﻴﲏ ﻟﻐﱪﺍ ﻣﺬ ﻓﺎﺭﻗﺘﻪ ﻭﺇﻧﻬﺎ ﳌﹼﺎ ﻋﻠﻤﺖ ﲟﻜﺎﻧﻪ ﺇﺷﺘﺪ
ﻭﳍﻬﺎ ﺣﺘﻰ ﺃﻧﻜﺮ ﺯﻭﺟﻬﺎ ﺷﺄﺎ ﻓﺴﺄﳍﺎ ﻋﻦ ﺧﱪﻫﺎ ﻭﻫﻞ ﺭﺃﺕ ﺷﻴﺌﺎﹰ ﺗﻨﻜﺮﻩ .ﻓﺠﻌﻠﺖ ﻻ ﲡﻴﺐ ﺟﻮﺍﺑﺎﹰ .ﻭﺟﻌﻞ
ﻳﻌﺘﺬﺭ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ :ﻣﺎ ﺃﺭﺍﻙ ﺇﻻﹼ ﺫﻛﺮﺕ ﻗﻴﺴﺎﹰ .ﻓﻘﺎﻟﺖ ﻟﻪ :ﻫﻴﻬﺎﺕ ﻭﺃﻳﻦ ﺃﻧﺎ ﻣﻦ ﻗﻴﺲ ،ﻭﺃﻳﻦ ﻗﻴﺲ ﻣﻨﻲ؟ ﺃﻟﻪ
ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ.
ﻗﺎﻝ :ﻭﺑﻠﻐﺖ ﺍﻟﻌﺠﻮﺯ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖ ﻣﺎ ﲰﻌﺖ ﻣﻦ ﻟﺒﲎ ﻓﻘﺎﻝ ﳍﺎ :ﻋﻮﺩﻱ ﺇﻟﻴﻬﺎ ﻓﻘﻮﱄ ﳍﺎ :ﺇﻥ ﻛﻨﺖ ﻋﻠﻰ ﺍﻟﻌﻬﺪ
ﻓﺈﻧﻚ ﺳﺘﺼﻠﲔ ﺇﱃ ﻣﺎ ﺗﺮﻳﺪﻳﻦ .ﻗﺎﻟﺖ :ﺃﻱ ﻭﺍﷲ ﻻ ﺃﺯﺍﻝ ﻋﻠﻰ ﻋﻬﺪﻩ ﻣﻘﻴﻤﺔﹰ ﺃﻭ ﻳﻔﺎﺭﻕ ﺭﻭﺣﻲ ﺟﺴﺪﻱ؛ ﻭﻻ
ﺃﻛﺎﻓﺌﻪ ﺑﺴﻮﺀ ﻓﻌﻞ ﻛﺎﻥ ﻣﻨﻪ ﺇﱄﹼ.
ﻗﺎﻝ :ﻭﺃﻗﺒﻞ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖ ﻭﻣﻌﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﺷﺮﺍﻑ ﻗﺮﻳﺶٍ ﻭﻏﲑﻫﻢ ﺣﺘﻰ ﺃﺗﻮﺍ ﻣﱰﻝ ﺍﻟﻘﺮﺷﻲ ﺯﻭﺝ ﻟﺒﲎ ﻓﺄﻛﱪ
ﳎﻴﺌﻬﻢ .ﻓﻘﺎﻟﻮﺍ :ﺇﻧﺎ ﺟﺌﻨﺎﻙ ﰲ ﺣﺎﺟﺔٍ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺭﺩﻧﺎ ﻋﻨﻬﺎ .ﻗﺎﻝ ﳍﻢ :ﻗﻀﻴﺖ ﺣﺎﺟﺘﻜﻢ.ﻗﺎﻝ ﺍﺑﻦ ﻋﺘﻴﻖ:
ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ؟ ﻗﺎﻝ ﻟﻪ :ﻧﻌﻢ .ﻗﺎﻝ ﻓﺈﻥﹼ ﺣﺎﺟﺘﻨﺎ ﺃﻥ ﲡﻌﻞ ﺃﻣﺮ ﻟﺒﲎ ﰲ ﻳﺪﻱ .ﻗﺎﻝ ﺍﻟﻘﺮﺷﻲ :ﻭﻫﻞ ﺭﺃﻳﺖ ﺃﺣﺪﺍﹰ
ﺳﺄﻝ ﻣﺜﻞ ﻫﺬﺍ؟ ﻗﺎﻝ :ﻓﻬﻲ ﺣﺎﺟﺘﻨﺎ ،ﻭﻗﺪ ﺟﺌﺖ ﺇﻟﻴﻬﺎ .ﻗﺎﻝ:ﻓﺈﻧﻲ ﻗﺪ ﻓﻌﻠﺖ .ﻗﺎﻝ :ﻓﻴﺸﻬﺪﻭﻥ ﻋﻠﻴﻚ ﺃﻥﹼ ﺃﻣﺮﻫﺎ
ﰲ ﻳﺪﻱ .ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺘﻴﻖ :ﻓﺄﺷﻬﺪﻭﺍ ﺇﻧﻬﺎ ﻃﺎﻟﻖ ﺛﻼﺛﺎﹰ .ﻗﺎﻝ :ﻗﺪ ﺃﺟﺰﺕ :ﻗﺎﻝ :ﻓﻤﺎ ﺑﺮﺣﻮﺍ ﺣﺘﻰ ﻧﻘﻠﻬﺎ
ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖ ﺇﱃ ﻣﱰﻟﻪ .ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﻋﺪﺎ ﺯ ﻭﺟﻬﺎ ﻣﻦ ﻗﻴﺲ ﻭﺃﺻﺪﻕ ﻋﻨﻪ ﻭﺟﻬﺰﻫﺎ ﺑﺄﺣﺴﻦ ﺟﻬﺎﺯ ،ﻭﲪﻠﻬﺎ
ﻣﻌﻪ ﺇﱃ ﻣﱰﻟﻪ .ﻓﻤﺎ ﻟﺒﺜﺖ ﻋﻨﺪﻩ ﺇﻻﹼ ﻳﺴﲑﺍﹰ ﺣﺘﻰ ﺸﺘﻪ ﺍﻷﻓﻌﻰ ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﰲ ﺣﺪﻳﺜﻪ ﻓﻤﺎﺕ ﻭﻣﺎﺗﺖ ﺑﻌﺪ.
ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ .ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺻﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻷﻧﺎ ﻛﻨﺎ ﻗﺪﻣﻨﺎ ﰲ ﺣﺪﻳﺜﻪ ﻣﺎ ﳜﺎﻟﻒ ﻫﺬﺍ
ﻣﻦ ﺃﻧﻪ ﱂ ﻳﺘﺰﻭﺝ ﺎ ﺛﺎﻧﻴﺎﹰ.
ﻤﻜﺭ ﺒﻪ ﻓﻲ ﺍﻤﺭﺃﺘﻪ
ﺣﻜﻰ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ ،ﻋﻦ ﺍﻟﻜﻠﱯ ﻗﺎﻝ :ﻛﺎﻥ ﻣﻠﻚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ ﺃﺭﺑﻌﲔ ﺳﻨﺔﹰ ﱂ ﻳﺮ ﻣﻨﻪ ﰲ ﻣﻠﻜﻪ ﺳﻘﻄ ﹰﺔ
ﻏﲑ ﻫﺬﻩ :ﻭﺫﻟﻚ ﺃﻧﻪ ﺭﻛﺐ ﻳﻮﻣﺎﹰ ﻓﻨﻈﺮ ﺇﱃ ﺍﻣﺮﺃﺓٍ ﺧﺎﺭﺟﺔٍ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ﻓﺄﻋﺠﺒﻪ ﲨﺎﳍﺎ ﻭﺣﺴﻨﻬﺎ ﻭﻫﻴﺌﺘﻬﺎ ﻓﻘﺎﻝ:
ﻋﻠﻲ ﺑﻌﺪﻱ ﺑﻦ ﺯﻳﺪ ،ﻭﻛﺎﻥ ﻛﺎﺗﺒﻪ ﻭﺧﺎﺻﺘﻪ ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﻋﺪﻱ ،ﻗﺪ ﺭﺃﻳﺖ ﺍﻣﺮﺃﺓﹰ ﻟﺌﻦ ﱂ ﺃﻇﻔﺮ ﺎ ﺇﻧﻪ ﻫﻮ
ﺍﳌﻮﺕ .ﻓﻼ ﺑﺪ ﰲ ﺃﻥ ﺗﺘﻠﻄﹼﻒ ﰲ ﺍﳉﻤﻴﻊ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ .ﻗﺎﻝ :ﻭﻣﻦ ﻫﻲ؟ ﻗﺎﻝ :ﻗﺪ ﺳﺄﻟﺖ ﻋﻨﻬﺎ ﻓﻘﻴﻞ ﱄ ﺍﻣﺮﺃﺓ
ﺣﻜﻢ ﺑﻦ ﻋﻮﻑ ،ﺭﺟﻞﹲ ﻣﻦ ﺃﺷﺮﺍﻑ ﺃﻫﻞ ﺍﳊﲑﺓ .ﻗﺎﻝ :ﻓﻬﻞ ﺃﻋﻠﻤﺖ ﺑﺬﻟﻚ ﺃﺣﺪﺍﹰ؟ ﻗﺎﻝ :ﻻ ﻓﺎﻛﺘﻤﻪ ،ﻓﺈﺫﺍ
ﺃﺻﺒﺤﺖ ﻓﺠﺪ ﺑﻜﻞﹼ ﻛﺮﺍﻣﺔٍ ﻟﱰﻳﻠﻚ ،ﻳﺮﻳﺪ ﺣﻜﻢ ﺑﻦ ﻋﻮﻑ.
ﻓﻠﻤﺎ ﺃﺫﻥ ﻟﻠﻨﺎﺱ ﺑﺪﺃ ﺑﻪ ﻭﺃﻛﺮﻣﻪ ﻭﺃﺟﻠﺴﻪ ﻣﻌﻪ ﻋﻠﻰ ﺳﺮﻳﺮﻩ .ﻓﺄﻋﺠﺐ ﺍﻟﻨﺎﺱ ﺣﺎﻟﻪ ،ﻭﲢﺪﺛﻮﺍ ﺑﻪ .ﻓﻠﻤﺎ ﺃﻣﺴﻰ
ﻓﺄﺫﻥ ﻟﻠﻨﺎﺱ ﺑﺪﺃ ﺑﻪ ﻓﺄﻛﺮﻣﻪ ﻭﺃﺟﻠﺴﻪ ﻣﻌﻪ ﻭﻛﺴﺎﻩ ﻭﲨﻠﻪ .ﻓﻔﻌﻞ ﺑﻪ ﺫﻟﻚ ﺃﻳﺎﻣﺎﹰ .ﰒﹼ ﻗﺎﻝ ﻟﻪ ﻋﺪﻱ :ﺃﻳﻬﺎ ﺍﳌﻠﻚ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 110
ﻋﻨﺪﻙ ﻋﺸﺮ ﻧﺴﻮﺓٍ ﻓﻄﻠﹼﻖ ﺃﻗﻠﹼﻬﻦ ﻋﻨﻚ ﻣﱰﻟﺔﹰ ﰒﹼ ﻗﻞ ﻟﻪ ﻓﻠﻴﺘﺰﻭﺟﻬﺎ .ﻓﻔﻌﻞ .ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺣﻜﻢ
ﺇﻧﻲ ﻗﺪ ﻃﻠﹼﻘﺖ ﻓﻼﻧﺔﹰ ﻟﻚ ﻓﺘﺰﻭﺟﻬﺎ .ﻓﻘﺎﻝ ﺣﻜﻢ ﻟﻌﺪﻱ :ﻣﺎ ﺻﻨﻊ ﺍﳌﻠﻚ ﺑﺄﺣﺪ ﻣﺎ ﺻﻨﻊ ﰊ ﻭﻻ ﺃﺩﺭﻱ ﲟﺎ
ﺃﻛﺎﻓﺌﻪ؟ ﻓﻘﺎﻝ ﻟﻪ ﻋﺪﻱ ﻃﻠﹼﻖ ﺍﻣﺮﺃﺗﻚ ﻛﻤﺎ ﻃﻠﹼﻖ ﺍﻣﺮﺃﺗﻪ .ﻓﻔﻌﻞ .ﻭﺣﻈﻲ ﻋﺪﻱ ﺎ ﻋﻨﺪ ﺍﳌﻠﻚ :ﻭﻋﻠﻢ ﺍﻟﺮﺟﻞ ﺃﻧﻪ
ﻣﻜﺮ ﺑﻪ ﰲ ﺍﻣﺮﺃﺗﻪ .ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﳊﲑﺓ:
ﺇﻻﹼ ﺍﻟﱵ ﺃﺧﺬ ﺍﻟﻨﻌﻤﺎﻥ ﻣﻦ ﺣﻜﻢ ﻣﺎ ﰲ ﺍﻟﱪﻳﺔ ﻣﻦ ﺃﻧﺜﻰ ﺗﻌﺎﺩﳍﺎ
ﺭﻴﺎ ﻭﻋﻤﺭﻭ ﻭﺒﺴﺎﻁ ﺍﻟﻨﹼﻭﻡ
ﻭﺣﺪﺙ ﺍﻟﺰﺑﲑ :ﺇﻧﻪ ﻛﺎﻥ ﻓﱴ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ ﻳﻘﺎﻝ ﻟﻪ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﺩ ،ﻭﻛﺎﻥ ﻋﺎﺷﻘﺎﹰ ﳉﺎﺭﻳﺔٍ ﻣﻦ ﻗﻮﻣﻪ ﺗﺴﻤﻰ
ﺭﻳﺎ ﺑﻨﺖ ﺍﻟﺮﻛﲔ .ﻓﺘﺰ ﻭﺟﻬﺎ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﻳﻘﺎﻝ ﻟﻪ ﺩﻫﻴﻢ .ﻓﺄﺑﺖ ﺭﻳﺎ ﺇﻻﹼ ﺣﺐ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﺩ ،ﻭﺃﰉ ﺇﻻﹼ ﺣﺒﻬﺎ
ﻭﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻓﻴﻬﺎ ،ﻭﺍﻟﻮﺟﺪ ﺎ ﺣﺘﻰ ﺃﺗﻰ ﺍﻟﻴﻤﻦ ﻓﱰﻝ ﰲ ﺑﲏ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ ﻓﻄﻠﺒﻬﺎ ﻋﻤﺮﻭ ،ﻓﺨﻔﻲ ﻋﻠﻴﻪ
ﺃﻣﺮﻫﺎ ﻭﱂ ﻳﻌﻠﻢ ﳍﺎ ﺧﱪﺍﹰ ﻭﻻ ﻣﻮﺿﻌﺎﹰ .ﻓﻤﻜﺚ ﺣﻴﻨﺎﹰ ﳌﺎ ﺑﻪ ،ﻳﺒﻜﻲ ﻟﻪ ﻣﻦ ﻋﺮﻓﻪ ،ﻟﻮﳍﻪ ﻭﺷﺪﺓ ﻣﺎ ﺃﺻﺎﺑﻪ .ﻓﺨﺮﺝ
ﺑﻪ ﺃﻫﻠﻪ ﺇﱃ ﻣﻜﹼﺔ ﻟﻌﻠﹼﻪ ﻳﺘﻌﻠﹼﻖ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ ﻋﺴﻰ ﺃﻥ ﻳﺮﲪﻪ ﺭﺑﻪ ﻭﻳﺬﻫﺐ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺣﺒﻬﺎ.
ﻓﻠﻤﺎ ﻛﺎﻥ ﲟﲎ ﻧﻈﺮ ﺇﻟﻴﻪ ﻓﱴ ﻣﻦ ﺑﲏ ﺍﳊﺮﺙ ﺑﻦ ﻛﻌﺐ ﻓﺘﻌﺠﺐ ﳑﺎ ﺑﻪ ،ﻭﺟﻠﺲ ﻳﺘﺤﺪﺙ ﻣﻌﻪ ،ﻭﺳﺄﻟﻪ ﻋﻦ ﺣﺎﻟﻪ
ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﻋﻤﺮﻭ ﻭﺟﺪﻩ ﺎ ،ﻭﺃﻧﺸﺪ ﻣﺎ ﻗﺎﻝ ﻓﻴﻬﺎ ،ﻓﺮﻕ ﻟﻪ ﺍﻟﻔﱴ ﻭﺭﲪﻪ .ﻭﺳﺄﻟﻪ ﻋﻦ ﺻﻔﺘﻬﺎ ﻭﺻﻔﺔ ﺯﻭﺟﻬﺎ.
ﻓﻮﺻﻔﻬﺎ ﻟﻪ .ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻔﱴ :ﻋﻨﺪﻱ ﺧﱪ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻨﺬ ﺳﻨﺴﻦ ﻗﻠﻴﻠﺔ ﻓﺨﺮ ﻋﻤﺮﻭ ﺳﺎﺟﺪﺍﹰ ﰒﹼ ﺳﺄﻟﻪ
ﻋﻦ ﺣﺎﳍﺎ ،ﻓﺄﺧﱪﻩ ﺃﻧﻬﺎ ﺳﺎﳌﺔﹲ ﻭﺃﻧﻬﺎ ﺑﺎﻛﻴﺔﹲ ﻻ ﻳﻬﻴﻨﻬﺎ ﺷﻲﺀٌ ﻣﻦ ﺍﻟﻌﻴﺶ .ﻗﺎﻝ ﻋﻤﺮﻭ :ﻓﻬﻞ ﻟﻚ ﰲ ﺻﻨﻴﻌﺔٍ
ﻋﻨﺪﻱ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻔﱴ :ﺇﺫﻥ ﺍﻓﻌﻞ ﻣﺎ ﺑﺪﺍ ﻟﻚ .ﻗﺎﻝ :ﺗﺘﺨﻠﹼﻒ ﻋﻦ ﺃﺻﺤﺎﺑﻚ ،ﻭﺃﲣﻠﹼﻒ ﻋﻦ ﺃﺻﺤﺎﰊ ﺣﺘﻰ ﻻ
ﻳﻜﻮﻥ ﻋﻨﺪ ﺃﺣﺪٍ ﻣﻨﻬﻢ ﻋﻠﻢ .ﰒﹼ ﺃﻣﻀﻲ ﻣﻌﻚ ﻣﺘﻨﻜﹼﺮﺍﹰ ﺣﺘﻰ ﲣﻔﻴﲏ ﰲ ﻣﻮﺿﻊٍ؛ ﰒﹼ ﺗﻌﻠﻤﻬﺎ ﲟﻜﺎﱐ .ﻓﻘﺎﻝ ﺍﻟﻔﱴ:
ﻟﻚ ﺫﻟﻚ ﰲ ﻋﻨﻘﻲ.
ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ،ﲣ ﻠﹼﻒ ﻛﻞﹼ ﻭﺍﺣ ﺪٍ ﻣﻨﻬﻤﺎ ﻋﻦ ﺃﺻﺤﺎﺑﻪ .ﻓﺠﻬﺪ ﺃﺻﺤﺎﺏ ﻋﻤﺮﻭ ﺃﻥ ﻻ ﻳﺘﺨﻠﹼﻒ ﻭﺃﻥ ﳝﻀﻮﺍ
ﺑﻪ ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﻓﻮﺩﻋﻮﻩ ﻭﻣﻀﻮﺍ .ﰒﹼ ﻣﻀﻴﺎ ﺣﺘﻰ ﻭﺻﻞ ﺑﻪ ﺍﻟﻔﱴ ﻓﺄﺩﺧﻠﻪ ﻣﻊ ﺃﺧﺘﻪ ﻭﺍﻣﺮﺃﺗﻪ ﰲ ﺳﺘﺮﳘﺎ .ﻭﻣﻀﻰ
ﺇﱃ ﺭﻳﺎ ﻓﺄﺧﱪﻫﺎ .ﻓﻜﺎﻧﺖ ﲡﻲﺀ ﺇﻟﻴﻪ ﻛﻞﹼ ﻳﻮﻡٍ ﻓﻴﺸﻜﻮﺍﻥ ﻣﺎ ﻛﺎﻧﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﻼﺀ ،ﻭﻳﺘﺤﺪﺛﺎﻥ .ﻓﺎﺳﺘﺮﺍﺏ ﺯﻭﺟﻬﺎ
ﻏﺸﻴﺎﺎ ﺫﻟﻚ ﺍﻟﺒﻴﺖ .ﻭﱂ ﺗﻜﻦ ﺗﻐﺸﺎﻩ ﻭﻻ ﺗﻌﺮﻑ ﺃﻫﻠﻪ ،ﻭﺍﺳﺘﺮﺍﺏ ﺃﻳﻀﺎﹰ ﺗﻄﺒﻴﺐ ﻧﻔﺴﻬﺎ ﻭﺃﻧﻬﺎ ﻟﻴﺴﺖ ﻛﻤﺎ
ﻛﺎﻧﺖ.
ﻭﺧﺮﺟﺖ ﺭﻓﻘﺔﹰ ﻟﻪ ﺇﱃ ﺣﺮﺍﻥ ﻓﺄﺧﱪﻫﺎ ﺃﻧﻪ ﺧﺎﺭﺝ ﻣﻌﻬﺎ .ﻓﺨﺮﺝ ﻭﺃﻗﺎﻡ ﻟﻴﻠﺘﲔ ﳐﺘﻔﻴﺎﹰ ﰲ ﻣﻮﺿﻊ .ﻭﺃﻗﺒﻞ ﺭﺍﺟﻌﺎﹰ
ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﹼﺎﻟﺜﺔ ،ﻭﻗﺪ ﺃﻣﻨﺎﻩ ﻭﻇﻨﺎﹰ ﺃﻧﻪ ﻗﺪ ﺧﺮﺝ ،ﻓﺄﺗﻰ ﻋﻤﺮﻭ ﺇﱃ ﺭﻳﺎ ﻓﺒﺴﻄﺖ ﻟﻪ ﺑﺴﺎﻃﺎﹰ ﻗﺪﺍﻡ ﺍﻟﺒﻴﺖ ﻭﲢ ﺪﺛﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 111
ﺣﺘﻰ ﻏﻠﺒﻬﻤﺎ ﺍﻟﻨﻮﻡ ،ﻭﻫﻲ ﻣﻀﻄﺠﻌﺔﹲ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺒﺴﺎﻁ ﻭﻋﻤﺮﻭ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ .ﻭﺃﻗﺒﻞ ﺍﻟﺮﺟﻞ ﺣﺘﻰ
ﻭﺟﺪﳘﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ .ﻓﻨﻈﺮ ﰲ ﻭﺟﻪ ﻋﻤﺮﻭ ،ﻓﺎﻧﺘﺒﻪ ﻓﺰﻋﺎﹰ .ﻓﻘﺎﻝ ﻟﻪ :ﻭﻳﻠﻚ ﻳﺎ ﻋﻤﺮﻭ ،ﻭﻣﺎ ﻳﻨﺠﻴﲏ ﻣﻨﻚ ﺑﺮ
ﻭﻻ ﲝﺮ !ﻓﻘﺎﻝ :ﻳﺎ ﺍﺑﻦ ﻋﻤﻲ ،ﻣﺎ ﺃﻧﺎ ﻭﺍﷲ ﻋﻠﻰ ﺭﻳﺒﺔٍ ،ﻭﻻ ﻳﺴﺄﻟﲏ ﺍﷲ ﻋﻦ ﺃﻫﻠﻚ ﻋﻦ ﻗﺒﻴﺢٍ؛ ﻭﻟﻜﻦ ﻧﺸﺄﺕ ﺃﻧﺎ
ﻭﻫﻲ ﻭﺃﻟﻔﺘﻬﺎ ﻭﳓﻦ ﺻﺒﻴﺎﻥ ،ﻭﻟﺴﺖ ﺃﺳﺘﻄﻴﻊ ﻋﻨﻬﺎ ﺻﱪﺍﹰ ،ﻭﻣﺎ ﺑﻴﻨﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺗﺮﻯ .ﻗﺎﻝ:
ﺃﻣﺎ ﺃﻧﺎ ﻓﻠﻢ ﺃﻫﺮﺏ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺇﻻﹼّ ﻣﻨﻚ.
ﻓﺎﻧﺼﺮﻓﻨﺎ ﺭﺍﺟﻌﲔ ﻭﻫﻲ ﻣﻌﻬﻤﺎ ﺣﺘﻰ ﻗﺪﻣﺎ ﻋﻠﻰ ﻭﻃﻨﻬﻤﺎ ،ﻓﺄﻗﺎﻣﺎ ﺑﻌﺪﻩ ﺑﻴﺴﲑ.
ﻤﻭﺍﻋﻴﺩ ﺒﺜﻴﻨﺔ ﻭﺠﻤﻴﻝ
ﺣﻜﻰ ﺳﻨﺔ ﺑﻦ ﻋﻘﺎﻝ ،ﻋﻦ ﺍﻟﺸﻌﱯ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﺃﺳﺪٍ ،ﻗﺎﻝ :ﺇﻧﻲ ﻟﺬﺍﺕ ﻳﻮﻡٍ ﰲ ﺍﳊﻲ ﺇﺫ ﺃﻗﺒﻞ ﻓ ﱴ
ﻧﻈﻴﻒ ﺍﻟﺜﹼﻮﺏ ،ﺣﺴﻦ ﺍﻟﻮﺟﻪ ،ﺣﺘﻰ ﻭﻗﻒ ﰊ ،ﻓﻘﺎﻝ :ﻳﺎ ﻓ ﱴ ،ﻫﻞ ﻧﺰﺍ ﺑﻚ ﺣﻲ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ؟ ﻗﺎﻝ ،ﻗﻠﺖ:
ﻧﻌﻢ ،ﻭﺗﻴﻚ ﺑﻴﻮﻢ .ﻗﺎﻝ :ﻭﻫﻞ ﺃﺣﺴﺴﺖ ﱄ ﺑﻜﺮﺓﹰ ﺻﻔﺘﻬﺎ ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻗﺎﻝ ،ﻗﻠﺖ :ﻻ .ﻓﱰﻝ ﰒﹼ ﻗﺎﻝ :ﺃﺃﻧﺖ
ﻣﻨﺸﺪﻫﺎ ﱄ ﰲ ﺃﺑﺎﺕ ﺍﳊﻲ؟ ﻗﺎﻝ ﻓﺨﺮﺟﺖ ﻭﺃﻧﺎ ﺃﻧﺸﺪﻫﺎ ﺣﺘﻰ ﻣﺮﺭﺕ ﺑﺎﻟﺒﻴﻮﺕ ﻭﺃﻧﺎ ﺃﻧﺸﺪ .ﻓﻘﺎﻟﺖ ﱄ ﺟﺎﺭﻳﺔﹲ:
ﻋﻨﺪ ﺍﻷﻛﻤﺔ .ﻓﺄﺷﺮﻓﺖ ﻋﻠﻰ ﺍﻷﻛﻤﺔ ﻓﻠﻢ ﺃﺭ ﺷﻴﺌﺎﹰ ﻓﺄﺧﱪﺗﻪ ،ﻓﺄﺧﺮﺝ ﺳﻔﺮﺓﹰ ﻣﻌﻪ ﻭﺩﻋﺎﱐ ﻓﺄﻛﻠﻨﺎ ،ﰒﹼ ﻧﺎﻡ.
ﻭﺟﻌﻠﺖ ﺃﺭﺍﻋﻴﻪ ﺣﺘﻰ ﻇﻦ ﺃﻧﻲ ﻗﺪ ﳕﺖ .ﻓﺄﺧﺮﺝ ﻣﻦ ﺭﺣﻠﻪ ﻓﻠﺒﺴﻬﺎ ،ﰒﹼ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺳﻴﻔﻪ ﻭﺧﺮﺝ ﺣﺘﻰ ﺃﺗﻰ
ﺍﻷﻛﻤﺔ ﻭﺃﻧﺎ ﺃﺗﺒﻌﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺮﺍﱐ .ﻓﺈﺫﺍ ﺎ ﻗﺎﻋﺪﺓﹲ ﻛﺄﻧﻬﺎ ﻣﻬﺮﺓﹲ ﻋﺮﺑﻴﺔﹲ .ﻓﺴﻠﹼﻢ ﻋﻠﻴﻬﺎ ﻭﺳﻠﹼﻤﺖ ﻋﻠﻴﻪ ﰒﹼ ﻗﺎﻝ
ﳍﺎ :ﻳﺎ ﺑﺜﻴﻨﺔ ﻗﻠﺖ ﻓﻴﻚ ﻛﺬﺍ .ﻭﻟﻘﻴﺖ ﻓﻴﻚ ﻛﺬﺍ.
ﻭﻟﻚ ﻳﺰﻝ ﳛﺪﺛﻬﺎ ﻭﻳﻨﺸﺪﻫﺎ ،ﻭﲢﺪﺛﻪ ﺣﺘﻰ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺴﺤﺮ ﻭﺿﻊ ﺭﺃﺳﻪ ﰲ ﺣﺠﺮﻫﺎ ﻓﻨﺎﻡ ﺳﺎﻋﺔﹰ .ﻓﻠﻢ ﻳﺸﻌﺮ
ﺇﻻﹼّ ﺑﺎﻟﻔﺠﺮ ﻗﺪ ﺑﺮﻕ .ﻓﻘﺎﻟﺖ :ﻗﻢ ﻳﺎ ﲨﻴﻞ ،ﻻ ﻳﻔﻀﺤﻨﺎ ﺍﻟﺼﺒﺢ.
ﻗﺎﻝ :ﻓﺮﺟﻌﺖ ﻣﺒﺎﺩﺭﺍﹰ ﺣﺘﻰ ﺭﻣﻴﺖ ﺑﻨﻔﺴﻲ ﰲ ﺍﻟﺮﺣﻞ .ﻭﺟﺎﺀ ﻓﺄﻳﻘﻈﲏ ،ﰒﹼ ﻋﻤﻞ ﺇﱃ ﺛﻮﺏٍ ﻣﻦ ﺛﻴﺎﺑﻪ ﻓﻜﺴﺎﻧﻴﻪ،
ﻓﻠﻢ ﻳﺰﻝ ﲨﻴﻞ ﻳﻐﺸﺎﱐ ﰲ ﻛﻞﹼ ﺎﺭٍ ﻭﻟﻴﻞٍ ،ﻓﺄﻃﲑ ﺇﱃ ﺍﳊﻲ ﻭﺁﺗﻴﻪ ﻓﺂﺧﺬ ﻣﻴﻌﺎﺩ ﺑﺜﻴﻨﺔ ﺇﱃ ﻣﻮﺿﻊٍ ﳚﺘﻤﻌﺎﻥ ﻓﻴﻪ
ﻭﻳﺘﺤﺪﺛﺎﻥ ﺇﱃ ﺃﻥ ﻓﻄﻦ ﺑﻌﺾ ﺍﳊﻲ ﺑﺄﻣﺮﻱ .ﻓﻘﺎﻟﺖ ﱄ ﺑﺜﻴﻨﺔ .ﺃﻧﺞ ﺑﻨﻔﺴﻚ ،ﻓﺈﻥﹼ ﺍﳊﻲ ﻗﺪ ﺷﻌﺮﻭﺍ ﺑﻚ ،ﻭﻗﻞ
ﳉﻤﻴﻞ ﻣﻮﻋﺪﻙ ﻭﺳﻜﻦ ﺍﻟﺒﻄﻦ .ﻭﺃﺗﻴﺘﻪ ﻓﺄﺧﱪﺗﻪ ،ﻓﻤﻀﻰ ﻭﺍﻧﻘﻄﻊ ﻋﻨﻲ ﺧﱪﻩ
ﺩﺨﻝ ﻭﺃﺠﺒﺭ ﻋﻠﻰ ﺘﺭﻜﻬﺎ
ﻭﺭﻭﻱ ﻋﻦ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺑﺮﻣﻚ ﻗﺎﻝ :ﻛﻨﺖ ﺃﻫﻮﻯ ﺟﺎﺭﻳﱵ ﺩﻧﺎﻧﲑ ،ﻭﻫﻲ ﳌﻮﻻﺎ ﺯﻫﺮﺍﺀ ،ﻓﻠﻤﺎ ﻭﺿﻊ
ﺍﳌﻬﺪﻱ ﺍﻟﺮﺷﻴﺪ ﰲ ﺣﺠﺮﻱ ﺍﺷﺘﺮﻳﺘﻬﺎ؛ ﻓﻠﻢ ﺃﺳﺮ ﺑﺸﻲﺀٍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﺜﻞ ﺳﺮﻭﺭﻱ ﺎ ﻭﲟﻠﻜﻬﺎ ،ﻓﻤﺎ ﻟﺒﺜﺖ ﺇﻻﹼّ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 112
ﻳﺴﲑﺍﹰ ﺣﺘﻰ ﻭﺟﻪ ﺍﳌﻬﺪﻱ ﺍﺑﻨﻪ ﺍﻟﺮﺷﻴﺪ ﻏﺎﺯﻳﺎﹰ ﺇﱃ ﺑﻠﺪ ﺍﻟﺮﻭﻡ ،ﻓﺨﺮﺟﺖ ﻣﻌﻪ ،ﻓﻌﻈﻢ ﻋﻠﻰ ﻓﺮﺍﻗﻬﺎ ،ﻓﺄﻗﺒﻠﺖ ﻻ ﺃﻨﺄ
ﺑﻄﻌﺎﻥٍ ﻭﻻ ﺷﺮﺍﺏٍ ﺻﺒﺎﺑﺔﹰ ﺎ ﻭﺫﻛﺮﺍﹰ ﳍﺎ .ﻓﺄﻧﺎ ﻟﻴﻠﺔﹰ ﰲ ﻣﻀﺮﰊ ،ﻭﻗﺪ ﺃﺻﺎﺑﲏ ﺑﺮﺩ ﺷﺪﻳﺪ ﻭﺛﻠﺞ ﻛﺜﲑ ،ﻭﺃﻧﺎ
ﺃﺗﻘﻠﹼﺐ ﻋﻠﻰ ﻓﺮﺍﺷﻲ ﺃﺫﻛﺮ ﺍﳉﹼﺎﺭﻳﺔ ،ﺇﺫ ﲰﻌﺖ ﻏﻨﺎﺀً ﺧﻔﻴﺎﹰ ﻭﺻﻮﺕ ﻋﻮﺩٍ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻲ .ﻓﺄﻧﻜﺮﺕ ﺫﻟﻚ ﻭﺟﻠﺴﺖ
ﻋﻠﻰ ﻓﺮﺍﺷﻲ ﻓﺄﺷﺠﺎﱐ ﺍﻟﺼﻮﺕ ﻣﻦ ﻏﲑ ﺃﻥ ﺃﻓﻬﻢ ﺣﺘﻰ ﺃﺑﻜﺎﱐ .ﻓﻘﻤﺖ ،ﻭﱂ ﺃﻭﻗﻆ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﻌﺴﻜﺮ ،ﺣﺘﻰ
ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺧﻴﻤﺔٍ ﺻﻐﲑﺓٍ ﻣﻦ ﺧﻴﺎﻡ ﺍﳉﻨﺪ ،ﻓﺈﺫﺍ ﻓﻴﻬﺎ ﺳﺮﺍﺝ ،ﻓﺪﻧﻮﺕ ﻣﻨﻬﺎ ،ﻓﺈﺫﺍ ﻓﱴ ﺟﺎﻟﺲ ،ﻭﺇﺫﺍ ﺑﲔ ﻳﺪﻳﻪ
ﺭﻛﻮﺓﹲ ﻓﻴﻬﺎ ﺷﺮﺍﺏ ﻭﰲ ﺣﺠﺮﻩ ﻋﻮﺩ ﻳﻀﺮﺏ ﻋﻠﻴﻪ ﻭﻳﺘﻐﻨﻰ ﺬﺍ ﺍﻟﺼﻮﺕ:
ﻭﻣﻨﻮﺍ ﻋﻠﻰ ﻣﺴﺘﺸﻌﺮ ﺍﳍﻢ ﻭﺍﳊﺰﻥ . ﺃﻻ ﻳﺎ ﻟﻘﻮﻣﻲ ﺃﻃﻠﻘﻮﺍ ﻏ ﹼﻞ ﻣﺮﻦ
ﻟﻄﻴﻔﺔﹲ ﻃﻲ ﺍﻟﺒﻄﻦ ﻛﺎﻟﺸﺎﺩﻥ ﺍﻷﻏﻦ ﺃﱂ ﺗﺮﻫﺎ ﺑﻴﻀﺎﺀ ،ﺭﻭﺩﺍﹰ ﺷﺒﺎﺎ
ﻗﺎﻝ :ﻓﻜﻠﹼﻤﺎ ﻏﻨﻰ ﺑﻴﺘﺎﹰ ﺑﻜﻰ ﻭﺗﻨﺎﻭﻝ ﻗﺪﺣﺎﹰ ﻓﺼﺐ ﻓﺒﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﺮﺍﺏ ،ﻭﺷﺮﺏ ،ﰒﹼ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻞ ﺫﻟﻚ.
ﻗﺎﻝ :ﻓﺄﻗﻤﺖ ﻃﻮﻳﻼﹰ ﺃﺭﻯ ﻣﺎ ﻳﻔﻌﻞ ﻭﺃﺑﻜﻲ ﻟﺒﻜﺎﺋﻪ ،ﰒﹼ ﺳﻠﹼﻤﺖ ﻓﺮﺩ ﺍﻟﺴﻼﻡ ،ﻭﺍﺳﺘﺄﺫﻧﺖ ﻓﺄﺫﻥ ﱄ ﻓﺪﺧﻠﺖ،
ﻓﻠﻤﺎ ﺭﺁﱐ ﺃﺟﻠﹼﲏ ﻭﺃﻭﺳﻊ ﱄ .ﻓﻘﻠﺖ :ﻳﺎ ﻓﱴ ﺧﺒﺮﱐ ﲞﱪﻙ ،ﻭﻣﺎ ﺃﻧﺖ ﻓﻴﻪ ،ﻭﻣﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺒﻜﺎﺀ؟ ﻗﺎﻝ :ﺃﻧﺎ
ﻓﱴ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ،ﱄ ﺍﺑﻨﺔ ﻋﻢ ﻗﺪ ﻧﺸﺄﻧﺎ ﲨﻴﻌﺎﹰ ﻓﻌﻠﻘﺘﻬﺎ ﻭﻋﻠﻘﺘﲏ ،ﰒﹼ ﺑﻠﻐﻨﺎ ﻓﺤﺠﺒﺖ ﻋﻨﻲ ،ﻓﺴﺄﻟﺖ ﻋﻤﻲ
ﻟﻴﺰﻭﺟﻨﻴﻬﺎ ﻓﺄﺟﺎﺏ ،ﻓﻤﻜﺜﺖ ﺣﻴﻨﺎﹰ ﺃﺣﺘﺎﻝ ﳌﻬﺮﻫﺎ ﺣﺘﻰ ﻴﺄ ﻓﺄﺩﻳﺘﻪ ،ﻓﺪﺧﻠﺖ ﺎ ،ﻓﻠﻤﺎ ﺃﻥ ﻛﺎﻥ ﻳﻮﻡ ﺳﺎﺑﻌﻬﺎ
ﺿﺮﺏ ﻋﻠﻲ ﺍﻟﺒﻌﺚ ﻭﺧﺮﺟﺖ ﻭﰊ ﻣﻦ ﺍﻟﺸﻮﻕ ﺇﻟﻴﻬﺎ ﻣﺎ ﻻ ﺃﺟﺪﻩ ،ﻓﺤﻤﻠﺖ ﻣﻌﻲ ﻫﺬﺍ ﺍﻟﻌﻮﺩ ،ﻓﺈﺫﺍ ﺃﺻﺒﺖ
ﺷﺮﺍﺑﺎﹰ ﰲ ﺑﻌﺾ ﻫﺬﺍ ﺍﻟﻘﺮﻯ ﺃﺧﺬﺕ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﰒﹼ ﺃﻓﻌﻞ ﻣﺎ ﺗﺮﻯ ﺗﺬﻛﺎﺭﺍﹰ ﺇﻟﻴﻬﺎ.
ﻓﻘﻠﺖ :ﻓﻬﻞ ﺗﻌﺮﻓﲏ؟ ﻓﺄﻧﻜﺮﱐ ،ﻓﻤﺎ ﺃﺩﺭﻱ ﺃﺗﻌﻤﺪﺍﹰ ﺃﻡ ﺣﻘﻴﻘﺔﹰ.
ﻗﺎﻝ ،ﻓﻘﻠﺖ ﻟﻪ :ﺃﻧﺎ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ،ﻓﻠﻤﺎ ﻗﻠﺖ ﻟﻪ ﺫﻟﻚ ﺾ ﻗﺎﺋﻤﺎﹰ .ﻓﻘﻠﺖ :ﺍﺟﻠﺲ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻏﺪﺍﹰ ﻓﺄﻟﻘﲏ،
ﻓﻬﺬﺍ ﻣﻀﺮﰊ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻚ ،ﻓﺈﻧﻲ ﺃﺻﲑ ﻣﻨﻚ ﺇﱃ ﻣﺎ ﲢﺐ.
ﻗﺎﻝ :ﻭﻭﺍﻓﻖ ﺫﻟﻚ ﺭﺳﻮﻻﹰ ﻗﺪ ﻫﻴﺄﻧﺎﻩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﻤﺎ ﻛﺎﻥ ﺃﺳﺮﻉ ﺷﻲﺀٍ ﺣﺘﻰ ﺩﻧﺎ ﺍﻟﺼﺒﺢ ﻭﻴﺄ ﺍﻟﻨﺎﺱ ﻟﻠﺮﺣﻴﻞ،
ﻓﺄﻭﻝ ﻣﻦ ﻟﻘﻴﲏ ﺫﻟﻚ ﺍﻟﻔﱴ ،ﻓﺄﺛﺒﺖ ﻭﺟﻬﻪ ﻭﻗﻠﺖ ﻟﻪ :ﻣﻦ ﺃﻧﺖ ،ﻭﰲ ﻗﻴﺎﺩﺓ ﻣﻦ ﺃﻧﺖ؟ ﻓﺨﺒﺮﱐ ،ﻓﻤﻀﻴﺖ ﺣﺘﻰ
ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ ﻭﻣﻌﻲ ﺍﳌﺆﲤﺮﺍﺕ ،ﻓﻜﻨﺖ ﺁﻣﺮﻫﺎ ﻋﻠﻰ ﲰﻌﺔ ﻣﻦ ﻋﻨﻮﺍﻥٍ ﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ ،ﻓﻘﻠﺖ ﻭﻓﱴ ﻣﻦ
ﺍﻷﻧﺒﺎﺀ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻳﻄﻠﻖ ﺳﺮﺍﺣﻪ ﻭﻳﻌﻄﻰ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢٍ ﻣﻌﻮﻧﺔﹰ ﻟﻪ ﻭﻳﺼﺤﺐ ﻓﻼﻧﺎﹰ ﺍﻟﺮﺳﻮﻝ .ﻓﻔﻌﻞ
ﺫﻟﻚ ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺃﻫﻠﻪ.
ﺍﻟﺯﻨﺎ ﺒﺎﻟﺠﻤﻠﺔ
ﻭﺣﻜﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳌﻮﺻﻠﻲ ،ﻋﻦ ﺃﰊ ﺍﻟﺴﺎﺋﺐ ﺍﳌﺨﺰﻭﻣﻲ ﻗﺎﻝ :ﺗﻌﺸﻖ ﺍﻟﻌﺮﺟﻲ ﺍﻣﺮﺃﺓﹰ ﻣﻦ ﻗﺮﻳﺶ
ﻓﺠﻌﻠﲏ ﺭﺳﻮﻻﹰ ﺇﻟﻴﻬﺎ ،ﻓﺄﺗﻴﺘﻬﺎ ﺑﺮﺳﺎﻟﺔٍ ﻭﺃﺧﺬﺕ ﻣﻮﻋﺪﻫﺎ ﻟﺰﻳﺎﺭﺗﻪ ﺇﱃ ﻣﻮﺿﻊٍ ﲰﺎﻩ ،ﰒﹼ ﺑﻜﺮﺕ ﺃﻧﺎ ﻓﺄﺗﺖ ﻋﻠﻰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 113
ﺃﺗﺎﻥٍ ﻭﻣﻌﻬﺎ ﺟﺎﺭﻳﺘﻬﺎ ،ﻭﺟﺎﺀ ﻋﻠﻰ ﲪﺎﺭٍ ﻭﻣﻌﻪ ﻏﻼ ﻡ .ﻓﺘﺤﺪﺛﻨﺎ ﺳﺎﻋﺔﹰ ﰒﹼ ﻗﻤﺖ ﻋﻨﻬﻤﺎ ،ﻓﻮﺛﺐ ﻋﻠﻴﻬﺎ ،ﻭﻭﺛﺐ
ﺍﻟﻐﻼﻡ ﻋﻠﻰ ﺍﳉﹼﺎﺭﻳﺔ ،ﻭﺍﳊﻤﺎﺭ ﻋﻠﻰ ﺍﻷﺗﺎﻥ ،ﻭﻗﻌﺪﺕ ﺃﲰﻊ ﺍﻟﻨﺨﲑ ﻣﻦ ﻛﻞﹼ ﻧﺎﺣﻴﺔ.
ﻗﺎﻝ ،ﻓﻘﺎﻝ ﱄ ﺍﻟﻌﺮﺟﻲ :ﻳﺎ ﺃﺑﺎ ﺍﻟﺴﺎﺋﺐ ،ﻫﺬﺍ ﻳﻮﻡ ﻏﺎﺑﺖ ﻋﻮﺍﺫﻟﻪ ،ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺴﺎﺋﺐ :ﻓﻤﺎ ﱄ ﺣﺴﺒﺔﹰ ﺃﺭﺟﻮ ﺛﻮﺍﺎ
ﺭﺟﺎﺋﻲ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺛﻮﺍﺑﻪ.
ﺤﻠﻑ ﺃﻻﹼ ﻴﺠﺘﻤﻊ ﺒﻬﺎ ﺜﺎﻨﻴﺔﹰ
ﻭﻗﺎﻝ :ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﻳﺘﻌﺸﻖ ﺍﻣﺮﺃﺓﹰ ﻳﻘﺎﻝ ﳍﺎ ﺃﲰﺎﺀ ،ﻓﻮﻋﺪﺗﻪ ﺃﻥ ﻳﺰﻭﺭﻫﺎ ،ﻓﺘﻬﻴﺄ ﻟﺬﻟﻚ ﻳﻮﻣﺎﹰ ﻓﺄﺑﻄﺄﺕ
ﻋﻠﻴﻪ ،ﻓﻨﺎﻡ ،ﻓﻠﻢ ﻳﻠﺒﺚ ﺃﻥ ﺟﺎﺀﺕ ﻭﻣﻌﻬﺎ ﺟﺎﺭﻳﺔﹲ ،ﻓﻀﺮﺑﺖ ﺍﻟﺒﺎﺏ ﻓﻠﻢ ﻳﺴﺘﻴﻘﻆ ،ﻓﺎﻧﺼﺮﻓﺖ ﻭﺣﻠﻔﺖ ﺃﻥ ﻻ
ﺗﺄﺗﻴﻪ ﺣﻮﻻﹰ .ﻓﻘﺎﻝ ﻋﻤﺮ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺃﻭﳍﺎ:
ﻭﺍﻋﺘﺮﺍﱐ ﻃﻮﻝ ﻫﻢ ﻭﻧﺼﺐ ﻃﺎﻝ ﻟﻴﻠﻲ ﻭﺗﻌﻨﺎﱐ ﺍﻟﻄﹼﺮﺏ
ﺳﻘﻒ ﺑﻴﺖٍ ﺭﺟﺒ ﺎﹰ ﻋﻠﻰ ﺭﺟﺐ ﺃﺷﻬﺪ ﺍﻟﺮﲪﺎﻥ ﻻ ﳚﻤﻌﻨﺎ
ﲣﻠﻂ ﺍﳉﺪ ﻣﺮﺍﺭﺍﹰ ﺑﺎﻟﻠﻌﺐ ﻓﺒﻌﺜﻨﺎ ﻃﺒﺔﹰ ﻋﺎﳌ ﺔﹰ
ﻭﺗﺮﺍﺧﻲ ﻋﻨﺪ ﺳﻮﺭﺍﺕ ﺍﻟﻐﻀﺐ ﺗﺮﻓﻊ ﺍﻟﺼﻮﺕ ﺇﺫﺍ ﻻﻧﺖ ﳍﺎ
ﻋﻦ ﻣﻨﻴﻒ ﺍﻟﻠﻮﻥ ﺻﺎﻑٍ ﻛﺎﻟﺜﹼﻐﺐ ﻓﺄﺟﺎﺑﺖ ﻳﺎ ﻓﱴ ﻭﺍﺑﺘﺴﻤﺖ
ﻓﻠﻤﺎ ﲰﻊ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖٍ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨﺎﺱ ﰲ ﻃﻠﺐ ﺇﻣﺎﻡٍ ﻣﺜﻞ ﻗﻴﺎﺩﺗﻚ ﻫﺬﻩ ﻣﺬ ﻗﺘﻞ ﻋﻠﻲ ،ﻓﻤﺎ
ﻳﻘﺪﺭﻭﻥ ﻋﻠﻴﻪ.
ﻗﺎﻝ ﲪﺎﺩ ﺍﻟﺮﺍﻭﻳﺔ :ﺍﺳﺘﻨﺸﺪﱐ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ ﺷﻌﺮﺍﹰ ﻛﺜﲑﺍﹰ ﻓﻤﺎ ﺍﺳﺘﻌﺎﺩﱐ ﺇﻻﹼّ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ .ﻭﻗﺎﻝ ﱄ :ﻳﺎ ﲪﺎﺩ
ﺍﻃﻠﺐ ﱄ ﻣﺜﻞ ﻫﺬﻩ ﻭﺃﺭﺳﻠﻬﺎ ﺇﱃ ﺳﻠﻤﻰ.
ﻜﻔﻰ ﺃﺨﺎﻩ ﺍﻟﻌﺫﺭﻱ ﻤﺎ ﺃﺼﺎﺒﻪ
ﻭﻳﺮﻭﻯ ﻋﻦ ﲪﺎﺩ ﻗﺎﻝ :ﺃﺗﻴﺖ ﻣﻜﹼﺔ ﻓﺠﻠﺴﺖ ﺇﱃ ﲨﺎﻋﺔٍ ﰲ ﺣﻠﻘﺔٍ ﻓﻴﻬﺎ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺍﳌﺨﺰﻭﻣﻲ ،ﻭﺇﺫﺍ ﻫﻢ
ﻳﺘﺬﻛﹼﺮﻭﻥ ﺍﻟﻌﺬﺭﻳﲔ ﻭﻋﺸﻘﻬﻢ ﻭﺻﻴﺎﻧﺘﻬﻢ ،ﻗﺎﻝ ﻋﻤﺮ :ﺃﺣﺪﺛﻜﻢ ﻋﻦ ﺑﻌﺾ ،ﻭﺫﻟﻚ :ﺃﻧﻪ ﻛﺎﻥ ﱄ ﺧﻠﻴﻞﹲ ﻣﻦ ﺑﲏ
ﻋﺬﺭﺓ ،ﻭﻛﺎﻥ ﻣﺸﺘﻬﺮﺍﹰ ﲝﺪﻳﺚ ﺍﻟﻨﺴﺎﺀ ﻓﻴﺘﺸﺒﺐ ﻦ ﻭﻳﻨﺸﺪ ﻓﻴﻬﻦ ،ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻋﺎﻫﺮ ﺍﳋﻠﻮﺓ ﻭﻻ ﺳﺮﻳﻊ ﺍﻟﺴﻠﻮﺓ
ﻭﻛﺎﻥ ﻳﻮﺍﰲ ﺍﳌﻮﺳﻢ ﰲ ﻛﻞﹼ ﺳﻨﺔٍ ،ﻓﺈﺫﺍ ﺃﺑﻄﺄ ﺗﺮﲨﺖ ﻟﻪ ﺍﻷﺧﺒﺎﺭ ﻭﺃﻟﹼﻔﺖ ﻟﻪ ﺍﻷﺷﻌﺎﺭ ﺣﺘﻰ ﻳﻘﺪﻡ ﻓﻴﺘﺤﺪﺙ
ﺣﺪﻳﺚ ﳏﺰﻭﻥٍ ﻛﺌﻴﺐٍ .ﻭﺇﻧﻪ ﺭﺍﺙ ﺫﺍﺕ ﺳﻨﺔٍ ،ﺣﺘﻰ ﻗﺪﻡ ﻭﻓﺪ ﻋﺬﺭﺓ ،ﻓﺄﺗﻴﺖ ﺍﻟﻘﻮﻡ ﻭﺃﻧﺎ ﺃﻧﺸﺪ ﻋﻦ ﺻﺎﺣﱯ ﻭﺇﺫﺍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 114
ﻏﻼﻡ ﻗﺪ ﺗﻨ ﻔﹼﺲ ﺍﻟﺼﻌﺪﺍﺀ ﰒﹼ ﻗﺎﻝ :ﻋﻦ ﺃﺑﻮ ﺍﳌﺴﻬﺮ ﺗﺴﻞ؟ ﻗﻠﺖ ﻧﻌﻢ ﻋﻨﻪ ﺳﺄﻟﺖ ﻗﺎﻝ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ﺃﺻﺒﺢ
ﻭﺍﷲ ﺃﺑﻮ ﺍﳌﺴﻬﺮ ﻻ ﻣﻴﺆﻭﺳﺎﹰ ﻓﻴﻬﻤﻞ ﻭﻻ ﻣﺮﺟﻮﺍﹰ ﻓﻴﻌﻠﻞ؛ﻻ ﺃﺻﺒﺢ ﻭﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺻﺤﻴﺤﺎﹰ ﻭﻻ ﺃﻗﻀﻲ ﺑﻪ ﻓﺄﻣﻮﺕ ﻟﻌﻤﺮﻙ ﻣﺎ ﺣﺒﻲ ﻷﲰﺎﺀ ﺗﺎﺭﻛﻲ
ﻗﻠﺖ ﻟﻪ :ﻭﻣﺎ ﺍﻟﺬﻱ ﺑﻪ؟ ﻗﺎﻝ ﱄ :ﻫﻮ ﻣﻴﺖ ﻣﻮﻟﹼﻪ !ﻗﻠﺖ :ﻭﻣﻦ ﺃﻧﺖ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ؟ ﻗﺎﻝ :ﺃﻧﺎ ﺃﺧﻮﻩ .ﻗﻠﺖ ﻭﻣﺎ
ﳝﻨﻌﻚ ﺃﻥ ﺗﺮﻛﺒﻼ ﻃﺮﻳﻖ ﺍﺧﻴﻚ ﺍﻟﺬﻱ ﺭﻛﺒﻪ ،ﻭﺗﺴﻠﻚ ﻣﺴﻠﻜﻪ .ﺃﻻ ﺇﻧﻚ ﻭﺃﺧﺎﻙ ﻛﺎﻟﻮﺷﻲ ﻭﺍﻟﻨﺠﺎﺭ ﻻ ﺗﺮﻓﻌﻪ
ﻭﻻ ﻳﺮﻓﻌﻚ .ﰒﹼ ﺍﻧﺼﺮﻑ ﻭﺃﻧﺎ ﺃﻗﻮﻝ:
ﻭﳌﹼﺎ ﻳﺮﺡ ﰲ ﺍﻟﻘﻮﻡ ﺟﻌﺪ ﺑﻦ ﻣﻬﺠﻊ ﺃﺭﺍﺋﺤﺔٍ ﺣﺠﺎﺝ ﻋﺬﺭﺓ ﺭﻭﺣ ﺔﹰ
ﻣﱴ ﻣﺎ ﻳﻘﻞ ﺃﲰﻊ ،ﻭﺇﻥ ﻗﺎﻝ ﻳﺴﻤﻊ ﺧﻠﻴﻼﻥ ﻧﺸﻜﻮ ﻣﺎ ﻧﻼﻗﻲ ﻣﻦ ﺍﳍﻮﻯ
ﺳﺄﻟﻘﻰ ﻛﻤﺎ ﻻﻗﻴﺖ ﰲ ﺍﳊﺐ ﻣﺼﺮﻋﻲ ﻓﻼ ﻳﺒﻌﺪﻧﻚ ﺍﷲ ﺧﻼﹰ ،ﻓﺈﻧﲏ
ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻌﺎﻡ ﺍﻵﰐ ﻭﻗﻔﺖ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﻨﺎ ﻧﻘﻒ ﻓﻴﻪ ﺑﻌﺮﻓﺎﺕ ،ﻓﺈﺫﺍ ﺷﺎﺏ ﻗﺪ ﺃﻗﺒﻞ ﻭﻗﺪ ﺗﻐﻴﺮ ﻟﻮﻧﻪ،
ﻭﺳﺎﺀﺕ ﻫﻴﺌﺘﻪ ﻓﻤﺎ ﻋﺮﻓﺘﻪ ﺇﻻﹼّ ﺑﻨﺎﻗﺘﻪ ،ﻓﺄﻗﺒﻞ ﺣﺘﻰ ﺍﻋﺘﻨﻘﲏ ﻭﺟﻌﻞ ﻳﺒﻜﻲ .ﻗﻠﺖ :ﻣﺎ ﻫﺬﺍ ﻭﻣﺎ ﺩﻫﺎﻙ ﻭﻣﺎ ﻏﺎﻟﻚ؟
ﻗﺎﻝ ﺑﺮﺡ ﺍﻟﻐﺮﺍﻡ ﻭﻃﻮﻝ ﺍﻟﺴﻘﺎﻡ .ﻭﺃﺧﺬ ﻳﺸﻜﻮ ﺇﱄﹼ ﻓﻘﻠﺖ :ﻳﺎ ﺃﺑﺎ ﻣﺴﻬﺮ ،ﺇﻧﻬﺎ ﺳﺎﻋﺔﹲ ﻋﻈﻴﻤﺔﹲ ،ﻓﻠﻮ ﺩﻋﻮﺕ ﺍﷲ
ﻛﻨﺖ ﺗﻈﻔﺮ ﲝﺎﺟﺘﻚ .ﻓﺠﻬﻞ ﻳﺪﻋﻮ ﺣﺘﻰ ﺇﺫﺍ ﺑﺪﺕ ﺍﻟﺸﻤﺲ ﻟﻠﻐﺮﻭﺏ ﻭﻫﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻔﻴﻀﻮﺍ ،ﲰﻌﺘﻪ ﻳﻬﻤﻬﻢ
ﺑﺸﻲﺀٍ ،ﻓﺄﺻﻐﻴﺖ ﺇﻟﻴﻪ ﻣﺴﺘﻤﻌﺎﹰ ﻓﺠﻌﻞ ﻳﻘﻮﻝ:
ﺏ ﻋﺬﻭﺓ ﻭﺭﻭﺣﺔ
ﻳﺎ ﺭ
ﻣﻦ ﳏﺮﻡٍ ﺑﻌﺪ ﺍﻟﻀﺤﻰ ﻭﺍﻟﻠﻮﺍﺣﺔ
ﺃﻧﺖ ﺣﺴﻴﺐ ﺍﳋﻄﺐ ﻳﻮﻡ ﺍﻟﺪﻭﺣﺔ .
ﻗﻠﺖ :ﻳﺎ ﺃﺧﻲ ،ﻭﻣﺎ ﺍﻟﺪﻭﺣﺔ؟ ﻗﺎﻝ ﺳﺄﺧﱪﻙ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﻓﻠﻤﺎ ﻗﻀﻴﻨﺎ ﺣﺠﻨﺎ ﻭﺃﺣﻠﻠﻨﺎ ﻗﻠﺖ ﻟﻪ :ﺣﺪﺛﲏ ﲞﱪﻙ!
ﻗﺎﻝ :ﻧﻌﻢ ،ﺃﻋﻠﻤﻚ ﺃﻧﻲ ﺍﻣﺮﺅ ﺫﻭ ﻣﺎﻝٍ ﻛﺜﲑٍ ﻣﻦ ﻧﻌﻢٍ ﻭﺷﺎﺀٍ ،ﻭﺇﻧﻲ ﺧﺸﻴﺖ ﻋﻠﻰ ﻣﺎﱄ ﺍﻟﺘﻠﻒ ﻓﺄﺗﻴﺖ ﺃﺧﻮﺍﱄ
ﻓﺄﻭﺳﻌﻮﺍ ﱄ ﻋﻦ ﺻﺪﺭ ﺍﻠﺲ ﻓﻜﻨﺖ ﰲ ﻋﺰ ﺃﺧﻮﺍﱄ ،ﻓﺨﺮﺟﺖ ﻳﻮﻣﺎﹰ ﺇﱃ ﻣﺎﱄ ﻭﻫﻮ ﺑﺒﻌﺾ ﻣﻴﺎﻫﻬﻢ ،ﻭﺭﻛﺒﺖ
ﻓﺮﺳﻲ ،ﻭﻋﻠﹼﻘﺖ ﻣﻌﻲ ﺷﺮﺍﺑﺎﹰ ﺃﻫﺪﻱ ﺇﱄ .ﻓﺎﻧﻄﻠﻘﺖ ﺣﺘﻰ ﺇﺫﺍ ﻛﻨﺖ ﺑﲔ ﺍﳊﻲ ﻭﻣﺮﻋﻰ ﺍﻟﻨﻌﻢ ﺭﻓﻌﺖ ﱄ ﺩﻭﺣﺔﹲ
ﻋﻈﻴﻤﺔﹲ ﻓﻘﻠﺖ :ﻟﻮ ﻧﺰﻟﺖ ﲢﺖ ﺍﻟﺸﺠﺮﺓ ﻭﺗﺮﻭﺣﺖ ﻣﱪﺩﺍﹰ! ﻓﱰﻟﺖ ﻭﺷﺪﺩﺕ ﻓﺮﺳﻲ ﺑﻐﺼﻦٍ ﻣﻦ ﺃﻏﺼﺎﺎ ،ﰒﹼ
ﺟﻠﺴﺖ ﻭﻗﺪﻣﺖ ﺷﺮﺍﰊ ،ﻓﺈﺫﺍ ﺑﻐﺒﺎﺭٍ ﻗﺪ ﺳﻄﻊ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳊﻲ ﻓﺒﺪﺕ ﱄ ﺛﻼﺛﺔ ﺷﺨﻮﺹٍ ،ﻭﺇﺫﺍ ﻓﺎﺭﺱ ﻳﻄﺮﺩ
ﻋﱰﺍﹰ ﻭﺃﺗﺎﻧﺎﹰ ،ﻓﻠﻤﺎ ﻗﺮﺏ ﻣﻨﻲ ﺇﺫﺍ ﻋﻠﻴﻪ ﺩﺭﻉ ﺃﺻﻔﺮ ﻭﻋﻤﺎﻣﺔ ﺧﺰ ﺳﻮﺩﺍﺀ ،ﻭﺇﺫﺍ ﻓﺮﻭﻉ ﺷﻌﺮﻩ ﺗﻨﺎﻝ ﻛﻌﺒﻪ .ﻓﻘﻠﺖ
ﰲ ﻧﻔﺴﻲ :ﻏﻼﻡ ﺣﺪﻳﺚ ﺍﻟﺴﻦ ﺭﺍﻛﺐ ﻋﻠﻰ ﻓﺮﺱٍ ﺃﻋﺠﻠﺘﻪ ﻟﺬﹼﺓ ﺍﻟﺼﻴﺪ ،ﻓﺄﺧﺬ ﺛﻮﺏ ﺍﻣﺮﺃﺗﻪ ﻭﻧﺴﻲ ﺛﻮﺑﻪ .ﻓﻤﺎ
ﻟﺒﺚ ﺃﻥ ﳊﻖ ﺑﺎﻟﻌﱰ ﻓﻄﻌﻨﻪ ﰒﹼ ﻋﻄﻒ ﻋﻠﻰ ﺍﻷﺗﺎﻥ ﻓﻘﺘﻠﻬﺎ ،ﰒﹼ ﻗﺎﻝ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 115
ﻛﺮﻙ ﺍﻷﻣﲔ ﻋﻠﻰ ﻧﺎﺋﻞ . ﻧﻄﻌﻨﻬﻢ ﺳﻠﻜﺎﹰ ﻭﳐﻠﻮﺟ ﺔﹰ
ﻓﻘﻠﺖ ﻟﻪ :ﺇﻧﻚ ﻗﺪ ﺗﻌﺒﺖ ﻭﺃﺗﻌﺒﺖ ﻓﺮﺳﻚ ،ﻓﻠﻮ ﻧﺰﻟﺖ .ﻓﺜﲎ ﺭﺣﻠﻪ ،ﻭﺷﺪ ﻓﺮﺳﻪ ﺑﻐﺼﻦٍ ﻣﻦ ﺃﻏﺼﺎﻥ ﺍﻟﺸﺠﺮﺓ،
ﰒﹼ ﺃﻗﺒﻞ ﺣﺘﻰ ﺟﻠﺲ ﻗﺮﻳﺒﺎﹰ ﻣﻨﻲ ﻓﺠﻌﻞ ﳛﺪﺛﲏ ﺣﺪﻳﺜﺎﹰ ﻛﺄﻧﻪ ﺍﻟﺪﺭ ،ﺫﻛﺮﺕ ﺑﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﺟﲎ ﺍﻟﻨﺤﻞ ﰲ ﺃﻟﺒﺎﻥ ﻋﻮﺩٍ ﻣﻄﺎﻓﻞ ﻭﺇﻥﹼ ﺣﺪﻳﺜ ﺎﹰ ﻣﻨﻚ ﻟﻮ ﺗﺒﺬﻟﻴﻨﻪ
ﻗﺎﻝ ،ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫ ﻧﻘﺮ ﺑﺎﻟﺴﻮﻁ ﻋﻠﻰ ﺛﻨﻴﺘﻪ ،ﻓﺮﺃﻳﺖ ﻭﺍﷲ ﺧﻠﻞ ﺍﻟﺴﻮﻁ ﺑﻴﻨﻬﻤﺎ ﻓﻤﺎ ﻣﻠﻜﺖ ﻧﻔﺴﻲ ﺇﻥ
ﻗﺒﻀﺖ ﻋﻠﻰ ﺍﻟﺴﻮﻁ ﻭﻗﻠﺖ :ﺃﺧﺎﻑ ﺃﻥ ﺗﻜﺴﺮﳘﺎ ﻓﺈﻧﻬﻤﺎ ﺭﻗﻴﻘﺎﻥ .ﻭﻗﺎﻝ :ﻭﳘﺎ ﻣﻊ ﺫﻟﻚ ﻋﺬﺑﺘﺎﻥ .ﻗﺎﻝ ،ﰒﹼ
ﺭﻓﻊ ﻋﻘﲑﺗﻪ ﻭﺟﻌﻞ ﻳﻐﻨﻲ:
ﺛﻨﺎﻳﺎﻩ ﱂ ﻳﺄﰒ ﻭﻛﺎﻥ ﻟﻪ ﺃﺟﺮﺍ ﺇﺫﺍ ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﳑﻦ ﳛﺒﻪ
ﻣﺜﺎﻗﻴﻞ ﳝﺤﻮ ﺍﷲ ﻋﻨﻪ ﺎ ﻭﺯﺭﺍ ﻓﺈﻥ ﺯﺍﺩ ﺯﺍﺩ ﺍﷲ ﰲ ﺣﺴﻨﺎﺗﻪ
ﰒﹼ ﻗﺎﻝ ﱄ :ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﹼﻘﺖ ﻋﻠﻰ ﺳﺮﺍﺟﻚ؟ ﻗﻠﺖ :ﺷﺮﺍﺏ ﺃﻫﺪﺍﻩ ﺇﱄﹼ ﺑﻌﺾ ﺃﻫﻠﻲ ،ﻓﻬﻞ ﻟﻚ ﻓﻴﻪ؟ ﻗﺎﻝ:
ﻭﻣﺎ ﺃﻛﺮﻩ ﻣﻨﻪ؟ ﻓﺄﺗﻴﺖ ﺑﻪ ﻓﻮﺿﻌﺘﻪ ﺑﲔ ﻳﺪﻳﻪ .ﻓﻠﻤﺎ ﺷﺮﺏ ﻣﻨﻪ ﻧﻈﺮﺕ ﺇﱃ ﻋﻴﻨﻴﻪ ﻛﺄﻧﻬﻤﺎ ﻋﻴﻨﺎ ﻣﻬﺎﺓٍ ﻗﺪ ﺃﺿﻠﹼﺖ
ﻭﻟﺪﺍﹰ ﻓﺄﺫﻋﺮﳘﺎ ﻗﺎﻧﺺ .ﻓﻌﻠﻢ ﻧﻈﺮﻱ ﻓﺮﻓﻊ ﻋﻘﲑﺗﻪ ﻭﺟﻌﻞ ﻳﻐﻨﻲ:
ﻗﺘﻠﻨﻨﺎ ﰒﹼ ﱂ ﳛﻴﲔ ﻗﺘﻼﻧﺎ ﺇ ﹼﻥ ﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﰲ ﻃﺮﻓﻬﺎ ﺣﻮ ﺭ
ﻭﻫﻦ ﺃﺿﻌﻒ ﺧﻠﻖ ﺍﷲ ﺇﻧﺴﺎﻧﺎ. ﺐ ﺣﺘﻰ ﻻ ﺣﺮﺍﻙ ﺑﻪ
ﻳﺼﺮﻋﻦ ﺫﺍ ﺍﻟﻠ
ﻓﻘﻠﺖ ﻟﻪ :ﻣﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ ﺍﻟﺸﻌﺮ؟ ﻗﺎﻝ :ﻭﻗﻊ ﺭﺟﻞﹲ ﻣﻨﺎ ﺑﺎﻟﻴﻤﺎﻣﺔ ﻓﺄﻧﺸﺪﻧﻴﻪ.
ﻗﺎﻝ :ﰒﹼ ﻗﻤﺖ ﻷﺻﻠﺢ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﻣﺮ ﻓﺮﺳﻲ ،ﻓﺮﺟﻌﺖ ﻭﻗﺪ ﺣﺴﺮ ﺍﻟﻌﻤﺎﻣﺔ ﻋﻦ ﺭﺃﺳﻪ ،ﻓﺈﺫﺍ ﻏﻼﻡ ﻛﺄﻧﻤﺎ ﻭﺟﻬﻪ
ﺍﻟﺸﻤﺲ ﺣﺴﻨﺎﹰ ،ﻓﻘﻠﺖ :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻣﺎ ﺃﻋﻈﻢ ﻗﺪﺭﺗﻚ ،ﻭﺃﺟﻞﹼ ﺻﻨﻌﻚ .ﻗﺎﻝ :ﻓﻜﻴﻒ؟ ﻗﻠﺖ ﻟﻪ :ﳑﺎ ﺭﺍﻋﲏ
ﻣﻦ ﻧﻮﺭﻙ ﻭﺮﱐ ﻣﻦ ﲨﺎﻟﻚ .ﻗﺎﻝ :ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻭﻋﻚ ﻣﻦ ﺭﻫﻦ ﺗﺮﺍﺏٍ ﻭﺭﺯﻕ ﺩﻭﺍﺏٍ ﰒﹼ ﻻ ﺗﺪﺭﻱ ﺃﻳﻨﻌﻢ ﺑﻌﺪ
ﺫﻟﻚ ﺃﻡ ﻻ؟ ﻗﻠﺖ :ﺑﻞ ﻳﺼﻨﻊ ﺍﷲ ﺑﻚ ﺧﲑﺍﹰ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﰒﹼ ﺃﻗﺒﻞ ﻋﻠﻰ ﻓﺮﺳﻪ؛ ﻓﻠﻤﺎ ﺃﻗﺒﻞ ﺑﺮﻗﺖ ﻟﻪ ﺑﺎﺭﻗﺔ ﻣﻦ ﺍﻟﺪﺭﻉ ،ﻓﺈﺫﺍ ﺛﺪﻱ ﻛﺄﻧﻪ ﺣﻖ ،ﻓﻘﻠﺖ :ﻧﺸﺪﺗﻚ ﺍﷲ ﺍﻣﺮﺃﺓﹰ؟
ﻗﺎﻟﺖ :ﺃﻱ ﻭﺍﷲ ﺍﻣﺮﺃﺓﹲ ﺗﻜﺮﻩ ﺍﻟﻌﻬﺮ ﻭﲢﺐ ﺍﻟﻐﺰﻝ .ﻓﻘﻠﺖ :ﻭﺃﻧﺎ ﻭﺍﷲ ﻛﺬﻟﻚ .ﻓﺠﻠﺴﺖ ﻭﺍﷲ ﲢﺪﺛﲏ ﻣﺎ ﺃﻓﻘﺪ
ﻣﻦ ﺃﻧﺴﻬﺎ ﺷﻴﺌﺎﹰ ﺣﺘﻰ ﻣﺎﻟﺖ ﻋﻠﻰ ﺍﻟﺪﻭﺣﺔ ﺳﻜﺮﻯ ،ﻓﺎﺳﺘﺤﺴﻨﺖ ،ﻭﺍﷲ ﻳﺎ ﺍﺑﻦ ﺭﺑﻴﻌﺔٍ ،ﺍﻟﻐﺪﺭ ،ﻭﺯﻳﻦ ﰲ ﻋﻴﲏ،
ﰒﹼ ﺇﻥﹼ ﺍﷲ ﻋﺼﻤﲏ .ﻓﻤﺎ ﻟﺒﺜﺖ ﺃﻥ ﺍﻧﺘﺒﻬﺖ ﻣﺮﻋﻮﺑﺔﹰ ،ﻓﻼﺛﺖ ﻋﻤﺎﻣﺘﻬﺎ ﺑﺮﺃﺳﻬﺎ ﻭﺃﺧﺬﺕ ﺭﳏﻬﺎ ﻭﺟﺎﻟﺖ ﰲ ﻣﱳ
ﻓﺮﺳﻬﺎ ،ﻓﻘﻠﺖ :ﺯﻭﺩﻳﲏ ﻣﻨﻚ ﺯﺍﺩﺍﹰ .ﻓﺄﻋﻄﺘﲏ ﺛﻮﺑﺎﹰ ﻣﻦ ﺛﻴﺎﺎ ،ﻓﺸﻤﻤﺖ ﻣﻨﻪ ﻛﺎﻟﺮﻭﺽ ﺍﳌﻤﻄﻮﺭ .ﰒﹼ ﺇﻧﻲ ﻗﻠﺖ:
ﺃﻳﻦ ﺍﳌﻮﻋﺪ؟ ﻓﻘﺎﻟﺖ :ﺇﻥﹼ ﱄ ﺃﺧﻮﺓﹰ ﺷﻮﺳﺎﹰ ﻭﺃﺑﺎﹰ ﻏﻴﻮﺭﺍﹰ؛ ﻭﺍﷲ ﻷﻥ ﺃﺳﺮﻙ ﺃﺣﺐ ﺇﱄﹼ ﻣﻦ ﺃﻥ ﺃﺿﺮﻙ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 116
ﻗﺎﻝ ،ﰒﹼ ﻣﻀﺖ ﻓﻜﺎﻥ ﻭﺍﷲ ﺁﺧﺮ ﺍﻟﻌﻬﺪ ﺎ ﺇﱃ ﻳﻮﻣﻲ ﻫﺬﺍ .ﻓﻬﻲ ﺍﻟﱵ ﺑﻠﻐﺖ ﰊ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ،ﻭﺃﺣﻠﹼﺘﲏ ﻫﺬﺍ ﺍﶈﻞ.
ﻗﻠﺖ ﻟﻪ :ﻭﺍﷲ ﻳﺎ ﺃﺑﺎ ﺍﳌﺴﻬﺮ ،ﻭﺍﷲ ﻣﺎ ﻛﺎﻥ ﳛﺴﻦ ﺑﻚ ﺍﻟﻐﺪﺭ ﺇﻻﹼّ ﺑﻚ .ﻓﺈﺫﺍ ﺑﻪ ﻗﺪ ﺍﺧﻀﻠﹼﺖ ﳊﻴﺘﻪ ﺑﺪﻣﻮﻋﻪ
ﺑﺎﻛﻴﺎﹰ .ﻓﻘﻠﺖ :ﻭﺍﷲ ﻣﺎ ﻗﻠﺖ ﻫﺬﺍ ﺇﻻﹼّ ﻣﺎﺯﺣﺎﹰ .ﻭﺩﺧﻠﺘﲏ ﻟﻪ ﺭﻗﹼﺔ .ﻓﻠﻤﺎ ﺍﻧﻘﻀﻰ ﺍﳌﻮﺳﻢ ﺷﺪﺩﺕ ﻋﻠﻰ ﻧﺎﻗﱵ ﻭﺷﺪ
ﻭﲪﻠﺖ ﻏﻼﻣﺎﹰ ﱄ ﻋﻠﻰ ﺑﻌﲑٍ ﻭﲪﻠﺖ ﻋﻠﻴﻪ ﻗﺒﻪ ﺃﺩﻡٍ ﲪﺮﺍﺀ ﻛﺎﻧﺖ ﻷﰊ ﺭﺑﻴﻌﺔ ،ﻭﺃﺧﺬﺕ ﻣﻌﻲ ﺃﻟﻒ ﺩﻳﻨﺎﺭٍ
ﻭﻣﻄﺮﻓﺎﹰ ﰒﹼ ﺧﺮﺟﻨﺎ ﺣﺘﻰ ﺃﺗﻴﻨﺎ ﻛﻠﺒﺎﹰ ﻓﺴﺄﻟﻨﺎﻩ ﻋﻦ ﺍﻟﺸﻴﺦ ﻓﺈﺫﺍ ﻫﻮ ﰲ ﻧﺎﺩﻱ ﻗﻮﻣﻪ ،ﻓﺴﻠﹼﻤﺖ ﻓﻘﺎﻝ :ﻭﻋﻠﻴﻚ
ﺍﻟﺴﻼﻡ ،ﻣﻦ ﺃﻧﺖ؟ ﻗﻠﺖ ﻋﻤﺮ ﺑﻦ ﺍﰊ ﺭﺑﻴﻌﺔ ﺍﳌﺨﺰﻭﻣﻲ .ﻗﺎﻝ :ﺍﳌﻌﺮﻑ ﻏﲑ ﺍﳌﻨﻜﺮ؛ ﻓﻤﺎ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻚ؟ ﻗﻠﺖ:
ﺧﺎﻃﺒﺎﹰ .ﻗﺎﻝ :ﺃﻧﺖ ﺍﻟﻜﻒﺀ ﺍﻟﺬﻱ ﻻ ﻳﺮﻏﺐ ﻋﻦ ﺣﺴﺒﻪ ،ﻭﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻻ ﻳﺮﺩ ﻋﻦ ﺣﺎﺟﺘﻪ .ﻗﻠﺖ ﻟﻪ :ﺇﻧﻲ ﱂ
ﺁﺗﻚ ﻋﻦ ﻧﻔﺴﻲ ،ﻭﺇﻥ ﻛﻨﺖ ﻣﻮﺿﻊ ﺍﻟﺮﻏﺒﺔ ،ﻭﻟﻜﻦ ﺃﺗﻴﺘﻜﻢ ﰲ ﺍﺑﻦ ﺃﺧﻴﻜﻢ ﺍﻟﻌﺬﺭﻱ .ﻭﻗﺎﻝ :ﻭﺍﷲ ﺇﻧﻪ ﻟﻜﻒﺀ
ﺍﳊﺴﺐ ،ﻏﲑ ﺇﻥﹼ ﺑﻨﺎﰐ ﻻ ﻳﻘﻌﻦ ﺇﻻﹼّ ﰲ ﻫﺬﺍ ﺍﳊﻲ ﻣﻦ ﻗﺮﻳﺶ .ﻓﻌﺮﻑ ﺍﳉﺰﻉ ﰲ ﻧﻔﺴﻲ ﻭﺗﺒﻴﻦ ﻟﻪ ﰲ ﻭﺟﻬﻲ،
ﻭﻗﺎﻝ :ﺃﻧﺎ ﺃﺻﻨﻊ ﻟﻚ ﺷﻴﺌﺎﹰ ﻻ ﺃﺻﻨﻌﻪ ﻟﻐﲑﻙ .ﻗﻠﺖ :ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ :ﺃﺧﱪﻫﺎ ﻷﻧﻚ ﺃﻧﺖ ﲣﺘﺎﺭ ﻟﻐﲑﻙ.
ﻓﺄﻭﻣﺄ ﺇﱄﹼ ﺻﺎﺣﱯ ﺃﻥ ﺃﻣﺮﻩ ﺃﻥ ﳜﱪﻫﺎ .ﻓﻘﻠﺖ :ﺍﻓﻌﻞ .ﰒﹼ ﻣﻀﻰ ﺍﻟﺸﻴﺦ .ﻭﻗﺪ ﺃﺗﻰ ﻭﻗﺎﻝ ﱄ ﺇﻧﻬﺎ ﻗﺎﻟﺖ :ﺇﻥﹼ ﺍﻷﻣﺮ
ﺃﻣﺮﻙ ﻭﺍﻟﺮﺃﻱ ﻟﻠﻘﺮﺷﻲ ﳜﺘﺎﺭ ﱄ ﻣﺎ ﺭﺃﻯ .ﻓﺤﻤﺪﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﻭﺻﻠﹼﻴﺖ ﻋﻠﻰ ﻧﺒﻴﻪ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ
ﻭﻗﻠﺖ :ﻗﺪ ﺯ ﻭﺟﺖ ﺍﳉﹼﺎﺭﻳﺔ ﲜﻌﺪ ﺑﻦ ﻣﻬﺠﻊ ﻭﺃﺻﺪﻗﺘﻬﺎ ﺃﻟﻒ ﺩﻳﻨﺎﺭٍ ،ﻭﻫﻲ ﻫﺬﻩ ،ﻭﺟﻌﻠﺖ ﻛﺮﺍﻣﺘﻬﺎ ﺍﻟﻐﻼﻡ
ﻭﺍﻟﺒﻌﲑ ﻭﺍﻟﻘﺒﺔ ﻭﻛﺴﻮﺕ ﺍﻟﺸﻴﺦ ﺍﳌﻄﺮﻑ ﻓﻘﺒﻠﻪ ،ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﻳﺒﲏ ﺎ ﻣﻦ ﻟﻴﻠﺘﻪ ،ﻓﺄﺟﺎﺑﲏ ﺇﱃ ﺫﻟﻚ .ﻭﺿﺮﺑﺖ
ﺍﻟﻘﺒﺔ ﰲ ﻭﺳﻂ ﺍﳊﻲ ﻭﺃﻫﺪﻳﺖ ﺇﻟﻴﻪ ﻟﻴﻼﹰ .ﻭﺑﺖ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺧﲑ ﻣﺒﻴﺖٍ.
ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ﻏﺪﻭﺕ ﻓﻘﻤﺖ ﺑﺒﺎﺏ ﺍﻟﻘﺒﺔ ،ﻓﺨﺮﺝ ﺇﱄﹼ ،ﻓﻘﻠﺖ ﻟﻪ :ﻛﻴﻒ ﻛﻨﺖ ﺑﻌﺪﻱ؟ ﻭﻛﻴﻒ ﻫﻲ؟ ﻓﻘﺎﻝ:
ﺃﺑﺪﻳﺖ ﱄ ﻛﺜﺮﺍﹰ ﻣﻢ ﺃﺧﻔﺖ ﻳﻮﻡ ﺭﺃﻳﺘﻬﺎ .ﻓﻘﻠﺖ :ﻋﻠﻴﻚ ﺃﻫﻠﻚ ،ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻬﻢ .ﻭﺍﻧﻄﻠﻘﺖ ﺇﱃ ﺃﻫﻠﻲ ﻭﺃﻧﺎ
ﺃﻗﻮﻝ:
ﻭﻣﺜﻠﻲ ﻷﺛﻘﺎﻝ ﺍﻟﻨﻮﺍﺋﺐ ﺃﲪﻞ ﻛﻔﻴﺖ ﺃﺧﻲ ﺍﻟﻌﺬﺭﻱ ﻣﺎ ﻗﺪ ﺃﺻﺎﺑﻪ
ﺇﺫﺍ ﻋﺮﺿﺖ ﺇﻧﻲ ﺃﻗﻮﻝ ﻭﺃﻓﻌﻞ ﺃﻣﺎ ﺍﺳﺘﺤﺴﻨﺖ ﻣﻨﻲ ﺍﳌﻜﺎﺭﻡ ﺇﻧﻬﺎ
ﻨﺴﺎﺅﻫﻡ ﺸﺭ ﺍﻟﻨﹼﺴﺎﺀ ﻭﺍﻟﻔﺭﻉ ﻴﺠﺭﻱ ﻋﻠﻰ ﺍﻷﺼﻝ
ﻭﺣﻜﻰ ﺍﳌﺪﺍﺋﲏ :ﺃﻥﹼ ﺭﺟﻼﹰ ﻣﻦ ﺑﲏ ﻋﻘﻴﻞٍ ﻛﺎﻥ ﻳﺴﻤﻰ ﺻﺨﺮﺍﹰ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﺑﻨﺔ ﻋﻢ ﺗﺪﻋﻰ ﻟﻴﻠﻰ ،ﻓﻜﺎﻥ ﺑﻴﻨﻬﻤﺎ
ﺣﺐ ﻣﱪﺡ ﻭﱂ ﻳﻜﻦ ﺃﺣﺪﳘﺎ ﻳﺼﱪ ﻋﻦ ﺍﻵﺧﺮ ﺳﺎﻋﺔﹰ ﻭﺍﺣﺪﺓﹰ ،ﻭﻛﺎﻥ ﳍﻤﺎ ﻣﻜﺎﻥﹲ ﳚﺘﻤﻌﺎﻥ ﻓﻴﻪ ﻟﻠﺤﺪﻳﺚ ﰲ
ﻛﻞﹼ ﻟﻴﻠﺔٍ .ﰒﹼ ﺇﻥﹼ ﺃﺑﺎ ﺻﺨﺮٍ ﺯﻭﺝ ﺻﺨﺮﺍﹰ ﻻﻣﺮﺃﺓٍ ﻣﻦ ﺍﻷﺯﺩ ،ﻭﺻﺨﺮ ﻟﺬﻟﻚ ﻛﺎﺭﻩ؛ ﻓﻠﻤﺎ ﺑﻠﻎ ﻟﻴﻠﻰ ﺍﳋﱪ ﻗﻄﻌﺘﻪ،
ﻓﻤﺮﺽ ﻣﺮﺿﺎﹰ ﺷﺪﻳﺪﺍﹰ .ﻓﻜﺎﻥ ﺃﻫﻠﻪ ﻳﻘﻮﻟﻮﻥ ﺳﺤﺮﺗﻪ ﻟﻴﻠﻰ ،ﳌﺎ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻧﻪ ﻳﺼﻨﻊ ﺑﻨﻔﺴﻪ .ﻭﻛﺎﻧﺖ ﻟﻴﻠﻰ ﺃﺷﺪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 117
ﻭﺟﺪﺍﹰ ﺑﻪ ﻭﺣﺒﺎﹰ ﻟﻪ .ﻓﺄﺭﺳﻠﺖ ﺟﺎﺭﻳﺘﻬﺎ ﺇﻟﻴﻪ ﻭﻗﺎﻟﺖ ﳍﺎ :ﺍﺫﻫﱯ ﺇﱃ ﻣﻜﺎﻧﻨﺎ ﻭﺍﻧﻈﺮﻱ ﻫﻞ ﺗﺮﻱ ﺻﺨﺮﺍﹰ ،ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ
ﻗﻮﱄ ﻟﻪ:
ﻗﺪ ﻛﻨﺖ ،ﻳﺎ ﺻﺨﺮ ،ﺯﻣﺎﻧﺎﹰ ﺗﺰﻋﻢ ﺗﻌﺴﺎﹰ ﳌﻦ ﺑﻐﲑ ﺫﻧﺐٍ ﻳﺼﺮﻡ
ﺣﺘﻰ ﺑﺪﺍ ﻣﻨﻚ ﻟﻨﺎ ﺍﻤﺠﻢ ﺇﻧﻚ ﻣﺸﻐﻮﻑ ﺑﻨﺎ ﻣﻘﻴﻢ
ﻗﺎﻝ:ﻓﺄﺗﺘﻪ ﺍﳉﹼﺎﺭﻳﺔ ﻓﺄﺑﻠﻐﺘﻪ ﻗﻮﳍﺎ،ﻭﻭﺟﺪﺗﻪ ﻛﺎﻟﺸﻦ ﺍﻟﺒﺎﱄ ﻭﺟﺪﺍﹰ ﻭﺣﺰﻧﺎﹰ ،ﻓﻘﺎﻝ :ﻗﻮﱄ ﳍﺎ:
ﳌﺎ ﻛﺎﻥ ﻋﻦ ﺭﺃﻳﻲ ﻭﻻ ﻛﺎﻥ ﻋﻦ ﺃﻣﺮﻱ ﻓﻬﻤﺖ ﺍﻟﺬﻱ ﻋﺒﺮﺕ ،ﻭﺍﷲ ﺷﺎﻫﺪ
ﻷﺿﻌﻒ ﻋﻦ ﲪﻞ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳍﺠﺮ ﻓﺈﻥ ﻛﻨﺖ ﻗﺪ ﲰﻴﺖ ﺻﺨﺮﺍﹰ ﻓﺈﻧﲏ
ﺣﺒﻴﺒ ﺎﹰ ﻭﻟﻮ ﻋﺸﻨﺎ ﺇﱃ ﻣﻠﺘﻘﻰ ﺍﳊﺸﺮ. ﺏ ﺍﻟﺒﻴﺖ ،ﺃﺑﻐﻲ ﺳﻮﺍﻛﻢ
ﻭﻟﺴﺖ ،ﻭﺭ
ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﳉﹼﺎﺭﻳﺔ :ﻳﺎ ﺻﺨﺮ ،ﺇﻥ ﻛﻨﺖ ﻛﺎﺭﻫﺎﹰ ﻟﺘﺰﻭﻳﺞ ﺃﺑﻴﻚ ﻟﻚ ﻓﺎﺟﻌﻞ ﺃﻣﺮ ﺇﻣﺮﺃﺗﻚ ﺑﻴﺪﻱ ﻟﺘﻌﻠﻢ ﻟﻴﻠﻰ ﺃﻧﻚ
ﻟﻐﲑﻫﺎ ﺧﺎﻝٍ ﻭﻟﻌﻬﺪﻫﺎ ﺭﺍﻉٍ ،ﻭﺇﻧﻚ ﻣﻜﺮﻫﺎﹰ .ﻗﺎﻝ :ﻗﺪ ﻓﻌﻠﺖ .ﻗﺎﻟﺖ :ﻓﻬﻲ ﻃﺎﻟﻖ ﻣﻨﻚ ﺛﻼﺛﺎﹰ .ﻭﺃﺧﱪﺕ ﻟﻴﻠﻰ،
ﻓﺄﻇﻬﺮﺕ ﻣﻦ ﺫﻟﻚ ﺟﺰﻋﺎﹰ ﻭﺗﺮﺍﺣﻌﺎﹰ ﺇﱃ ﻣﺎ ﻛﺎﻧﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻠﻘﺎﺀ ،ﻭﺍﳉﹼﺎﺭﻳﺔ ﲣﺘﻠﻒ ﺑﻴﻨﻬﻤﺎ .ﻭﱂ ﻳﻈﻬﺮ ﺻﺨﺮ
ﻃﻼﻕ ﺍﻣﺮﺃﺗﻪ ﺣﺘﻰ ﻗﺎﻝ ﻟﻪ ﺃﺑﻮﻩ :ﻳﺎ ﺻﺨﺮ ﺃﻻ ﺗﺒﺘﲏ ﺑﺄﻫﻠﻚ؟ ﻗﺎﻝ :ﻭﻛﻴﻒ ﻭﻗﺪ ﺑﺎﻧﺖ ﻣﻨﻲ ﰲ ﳝﲔٍ ﺣﻠﻔﺖ ﺎ.
ﻓﺄﻋﻠﻢ ﺃﺑﻮﻩ ﺃﻫﻞ ﺍﳌﺮﺃﺓ ﻓﻘﺎﻟﺖ ﺍﳌﺮﺃﺓ ﺠﻮ ﻟﻴﻠﻰ:
ﻓﻤﺎ ﻟﻌﻘﻴﻞٍ ﻣﻦ ﺣﻴﺎﺀٍ ﻭﻻ ﻓﻀﻞ: ﺃﻻ ﺑﻠﹼﻐﺎ ﻋﻨﻲ ﻋﻘﻴﻼﹰ ﺭﺳﺎﻟﺔﹰ،
ﻛﺬﻟﻚ ،ﺇﻥﹼ ﺍﻟﻔﺮﻉ ﳚﺮﻱ ﻋﻠﻰ ﺍﻷﺻﻞ . ﻧﺴﺎﺅﻛﻢ ﺷﺮ ﺍﻟﻨﺴﺎﺀ ،ﻭﺃﻧﺘﻢ
ﻭﻣﺎ ﺧﲑ ﺣﺮ ﻻ ﻳﻐﺎﺭ ﻋﻠﻰ ﺍﻷﻫﻞ! ﺃﻣﺎ ﻓﻴﻜﻢ ﺣﺮ ﻳﻐﺎﺭ ﺑﺄﺧﺘﻪ؟
ﻗﺎﻝ ،ﻭﻫﺠﺘﻬﺎ ﻟﻴﻠﻰ ﺣﺘﻰ ﺷﺎﻉ ﺧﱪﻫﺎ ،ﻭﺳﻌﺖ ﺍﳉﹼﺎﺭﻳﺔ ﺇﱃ ﺃﻫﻞ ﺻﺨﺮ ﻭﺃﻫﻞ ﻟﻴﻠﻰ ﻭﻣﺎ ﳘﺎ ﻋﻠﻴﻪ ،ﻭﺇﻧﻬﻤﺎ
ﳜﺎﻑ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻟﺆﻡ ﺍﻟﻔﻌﻞ .ﻭﱂ ﺗﺰﻝ ﺣﺘﻰ ﲨﻌﺖ ﺑﻴﻨﻬﻤﺎ ﻭﺗﺰﻭﺟﻬﺎ.
ﺍﻟﻤﻬﺩﻱ ﻭﺤﺩﻴﺙ ﺍﻟﻌﺸﹼﺎﻕ
ﻭﺣﻜﻰ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ :ﺧﺮﺝ ﺍﳌﻬﺪﻱ ﺣﺎﺟﺎﹰ ،ﺣﺘﻰ ﺇﺫﺍ ﻛﻨﺎ ﺑﺒﻌﺾ ﺍﻟﻄﹼﺮﻳﻖ ،ﺇﺫﺍ ﺃﻋﺮﺍﰊ ﻳﻘﻮﻝ :ﻳﺎ ﺃﻣﲑ
ﺍﳌﺆﻣﻨﲔ ،ﺟﻌﻠﲏ ﺍﷲ ﻓﺪﺍﻙ ،ﺃﻧﺎ ﻋﺎﺷﻖ -ﻭﻛﺎﻥ ﺍﳌﻬﺪﻱ ﳛﺐ ﺍﻟﻌﺸﺎﻕ ﻭﺣﺪﻳﺜﻬﻢ -ﻣﻮﻛﻞﹲ ﺑﻪ ﺑﻌﺾ ﺍﻟﻐﻠﻤﺎﻥ.
ﻓﻠﻤﺎ ﻧﺰﻝ ﺃﻣﺮ ﺑﺈﺣﻀﺎﺭﻩ ،ﻗﺎﻝ :ﺃﻧﺖ ﺍﳌﻨﺎﺩﻱ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻗﺎﻝ ﻟﻪ :ﻣﺎ ﺍﲰﻚ؟ ﻗﺎﻝ :ﺃﺑﻮ ﻣﻴﺎﺱ.
ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ :ﻣﻦ ﻋﺸﻴﻘﺘﻚ؟ ﻗﺎﻝ ﻟﻪ :ﺍﺑﻨﺔ ﻋﻤﻲ ،ﻭﻗﺪ ﺃﰉ ﻋﻠﻲ ﺃﺑﻮﻫﺎ ﺃﻥ ﻳﺰﻭﺟﻨﻴﻬﺎ .ﻗﺎﻝ :ﻟﻌﻠﹼﻪ ﺃﻛﺜﺮ
ﻣﻨﻚ ﻣﺎﻻﹰ؟ ﻗﺎﻝ :ﺃﻧﺎ ﺃﻛﺜﺮ ﻣﻨﻪ ﻣﺎﻻﹰ! ﻗﺎﻝ ﻟﻪ :ﻓﻤﺎ ﻗﺼﺘﻚ؟ ﻗﺎﻝ ﻟﻪ :ﺍﺩﻥ ﺭﺃﺳﻚ ﻣﻨﻲ .ﻓﺠﻌﻞ ﺍﳌﻬﺪﻱ ﻳﻀﺤﻚ،
ﻭﺃﺻﻐﻰ ﺇﻟﻴﻪ ﺑﺮﺃﺳﻪ .ﻗﺎﻝ ﻟﻪ :ﺇﻧﻲ ﻫﺠﲔ .ﻗﺎﻝ ﻟﻪ :ﻟﻴﺲ ﻳﻀﺮﻙ ﺫﻟﻚ ﺃﺧﻮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻛﺜﺮ ﺃﻭﻻﺩﻩ ﻫﺠﻨﺎﺀ!
ﰒﹼ ﻗﺎﻝ ﻟﻪ ﻭﺃﻳﻦ ﻋﻤﻚ؟ ﻗﺎﻝ ﻟﻪ :ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝٍ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 118
ﻗﺎﻝ :ﻓﺄﺭﺳﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﻃﻠﺒﻪ ﻓﺠﻲﺀ ﺑﻪ ﻓﻘﺎﻝ ﻟﻪ :ﻣﺎ ﻟﻚ ﻻ ﺗﺰﻭﺝ ﺃﺑﺎ ﻣﻴﺎﺱ ،ﻓﺈﻧﻲ ﺃﺭﻯ ﻋﻠﻴﻪ ﻧﻌﻤﺔﹰ؟
ﻗﺎﻝ :ﻣﺘﺎﻉ ﺳﻮﺀٍ ،ﻭﻟﻴﺲ ﻣﺜﻠﻲ ﻳﺰﻭﺝ ﻣﺜﻠﻪ .ﻗﺎﻝ :ﻓﺈﻥﹼ ﺍﻟﺬﻱ ﻛﺮﻫﺖ ﻟﻴﺲ ﳑﺎ ﻳﻌﺎﺏ ﺑﻪ ﻋﻨﺪﻧﺎ ،ﻭﺃﻧﺎ ﻣﻌﻂٍ
ﺻﺪﺍﻕ ﺍﺑﻨﺘﻚ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫ ﻢٍ ،ﻭﻣﻌﻮﺿﻚ ﳑﺎ ﺫﻛﺮﺕ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫ ﻢٍ! ﻗﺎﻝ :ﻓﺬﻟﻚ ﻟﻚ! ﻗﺎﻝ ﻓﺨﺮﺝ
ﺃﺑﻮ ﻣﻴﺎﺱ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻳﻌﻄﻲ ﺍﻟﻐﻼﺀ ﳌﺜﻠﻬﺎ ﺃﻣﺜﺎﱄ ﻭﺍﺗﺒﻌﺖ ﻇﺒﻴﺔﹰ ﺑﺎﻟﻐﻼﺀ ﻭﺇﻧﻤﺎ
ﺇﻥﹼ ﺍﻟﻘﺒﺎﺡ ﻭﺇﻥ ﺭﺧﺼﻦ ﻏﻮﺍﱄ . ﻭﺗﺮﻛﺖ ﺃﺳﻮﺍﻕ ﺍﻟﻘﺒﺎﺡ ﻷﻫﻠﻬﺎ
ﺍﻟﻤﻨﺘﺼﺭ ﺒﺎﷲ ﻭﺠﺎﺭﻴﺔ ﺴﻌﻴﺩ ﺍﻟﺼﻐﻴﺭ
ﻗﺎﻝ ﺳﻌﻴﺪ ﺍﻟﺼﻐﲑ :ﻛﺎﻥ ﺍﳌﻨﺘﺼﺮ ﺑﺎﷲ ﰲ ﺃﻳﺎﻡ ﺇﻣﺎﺭﺗﻪ ﻭﺟﻬﲏ ﺇﱃ ﻣﺼﺮ ﰲ ﺑﻌﺾ ﺃﻣﻮﺭ ﺍﻟﺴﻠﻄﺎﻥ ،ﻓﺎﻋﺘﺮﺿﻦ
ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺨﺎﺳﲔ ﺟﺎﺭﻳﺔﹰ ﺗﺎﻣﺔ ﺍﶈﺎﺳﻦ ﺣﺎﺫﻗﺔﹰ ﺑﺎﻟﻐﻨﺎﺀ .ﻓﺄﰉ ﻣﻮﻻﻫﺎ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻲ ﺇﻻﹼّ ﺃﻟﻒ ﺩﻳﻨﺎﺭٍ .ﻭﱂ ﺗﻜﻦ
ﲢﻀﺮﱐ ،ﻭﻻ ﻭﺟﺪﺕ ﺃﻥ ﺃﻗﺮﺿﻬﺎ ،ﻭﺃﺯﻋﺠﲏ ﺍﻟﺸﺨﻮﺹ ،ﻭﻗﺪ ﻋﻠﻘﻬﺎ ﻗﻠﱯ ﻭﺃﺧﺬﱐ ﺍﳌﻘﻴﻢ ﺍﳌﻘﻌﺪ ﻣﻦ ﺣﺒﻬﺎ.
ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﺇﱃ ﺍﳌﻨﺘﺼﺮ ﻭﻋﺮﻓﺘﻪ ﻣﺎ ﺑﻌﺜﲏ ﻓﻴﻪ؟ ﺳﺄﻟﲏ ﻋﻦ ﺣﺎﱄ ﻭﺧﱪﻱ .ﻓﺄﺧﱪﺗﻪ ﲟﻜﺎﻥ ﺍﳉﹼﺎﺭﻳﺔ ﻭﻛﻠﻔﻲ ﺎ،
ﻭﻗﺼﱵ ﻣﻊ ﻣﻮﻻﻫﺎ .ﻓﺄﻋﺮﺽ ﻋﻨﻲ ﻭﺻﺎﺭ ﻣﺎ ﰊ ﻳﺰﺩﺍﺩ.
ﻭﱂ ﺃﻣﻠﻚ ﺻﱪﺍﹰ .ﻭﺟﻌﻞ ﺍﳌﻨﺘﺼﺮ ،ﻛﻠﹼﻤﺎ ﺩﺧﻠﺖ ﻭﺧﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ،ﻳﺬﻛﺮﻫﺎ ﻭﻳﻬﻴﺞ ﺃﺷﻮﺍﻗﻲ ﺇﻟﻴﻬﺎ ،ﻭﻳﻌﻴﺮﱐ
ﺑﻘﻠﹼﺔ ﺍﻟﺼﱪ ﻋﻨﻬﺎ .ﻭﻛﺎﻥ ﻗﺪ ﺃﻣﺮ ﺍﺑﻦ ﺍﳋﻄﻴﺐ ﺃﻥ ﻳﻜﺘﺐ ﺇﱃ ﻣﺼﺮ ﰲ ﺷﺮﺍﻫﺎ ﻭﲪﻠﻬﺎ ﺇﻟﻴﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﺃﻋﻠﻢ
ﻭﻻ ﺃﺩﺭﻱ.
ﻓﻠﻤﺎ ﺳﺎﺭﺕ ﺇﻟﻴﻪ ،ﻭﻋﺮﺿﺖ ﻋﻠﻴﻪ ﺃﻣﺮﻫﺎ ،ﻓﻐﻨﺖ ﻭﻋﺬﺭﱐ ،ﻓﺄﻣﺮ ﻗﻴﻤﺔ ﺟﻮﺍﺭﻳﻪ ﻓﺄﺻﻠﺤﺖ ﻣﻦ ﺷﺄﺎ .ﻓﻠﻤﺎ
ﺫﻫﺐ ﻋﻨﻬﺎ ﺃﱂ ﺍﻟﺴﻔﺮ ﺍﺳﺘﺠﻠﺴﲏ ﻳﻮﻣﺎﹰ ﻭﻫﻮ ﻋﻠﻰ ﻓﺮﺍﺷﻪ .ﻓﻠﻤﺎ ﻏﻨﻰ ﺟﻮﺍﺭﻳﻪ ﻛﺎﻧﺖ ﺁﺧﺮﻫﻦ .ﻓﻠﻤﺎ ﲰﻌﺘﻬﺎ
ﻋﺮﻓﺘﻬﺎ ﻭﻛﺮﻫﺖ ﺃﻥ ﺃﻋﻠﻤﻪ ﺣﺘﻰ ﻇﻬﺮ ﻋﻠﻲ ﻣﺎ ﻛﺘﻤﺖ ،ﻭﻏﻠﺐ ﻋﻠﻲ ﺍﻟﺼﱪ ،ﻓﻘﺎﻝ ﱄ :ﻣﺎ ﻟﻚ ﻳﺎ ﺳﻌﻴﺪ؟
ﻗﻠﺖ :ﺧﲑﺍﹰ ﺃﻳﻬﺎ ﺍﻷﻣﲑ!.
ﻗﺎﻝ ،ﻓﺎﻗﺘﺮﺡ ﻋﻠﻴﻬﺎ ﺻﻮﺗﺎﹰ ﻛﻨﺖ ﺃﻋﻠﻤﺘﻪ ﺃﻧﻲ ﲰﻌﺘﻪ ﻣﻨﻬﺎ ﻓﺎﺳﺘﺤﺴﻨﻪ ﻣﻦ ﻏﻨﺎﺋﻬﺎ ،ﻓﻐﻨﺘﻪ ،ﻓﻘﺎﻝ :ﻫﻞ ﺗﻌﺮﻑ ﻫﺬﺍ
ﺍﻟﺼﻮﺕ؟ ﻗﻠﺖ :ﺃﻱ ﻭﺍﷲ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ،ﻓﻤﺎ ﺗﻜﻮﻥ ﺍﳌﻌﺮﻓﺔ ﻭﻗﺪ ﻛﻨﺖ ﺃﻃﻤﻊ ﰲ ﺻﺎﺣﺒﺘﻪ! ﻓﺄﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﻳﺌﺴﺖ
ﻣﻨﻬﺎ ﻭﻛﻨﺖ ﻛﻘﺎﺗﻞ ﻧﻔﺴﻪ ﺑﻴﺪﻩ ،ﻭﺟﺎﻟﺐ ﺣﺘﻔﻪ ﺇﱃ ﺣﻴﺎﺗﻪ .ﻗﺎﻝ :ﻭﺍﷲ ﻳﺎ ﺳﻌﻴﺪ ﻣﺎ ﺍﺷﺘﺮﻳﺘﻬﺎ ﺇﻻﹼّ ﻟﻚ ،ﻭﻣﺎ ﻳﻌﻠﻢ
ﺍﷲ ﺇﻧﻲ ﺭﺃﻳﺖ ﳍﺎ ﻭﺟﻬﺎﹰ ﺇﻻﹼّ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺃﺩﺧﻠﺖ ﻋﻠﻲ ،ﻭﺃﻧﺎ ﺗﺮﻛﺘﻬﺎ ﺣﺘﻰ ﺍﺳﺘﺮﺍﺣﺖ ﻣﻦ ﺗﻌﺐ ﺍﻟﺴﲑ ،ﻭﻫﻲ
ﻟﻚ . .ﻓﺄﻛﺒﺒﺖ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ،ﻭﺩﻋﻮﺕ ﻟﻪ ﲟﺎ ﺃﻣﻜﻨﲏ ﻣﻦ ﺍﻟﺪﻋﺎﺀ؛ ﻭﺷﻜﺮﻩ ﻋﻨﻲ ﻣﻦ ﺣﻀﺮ ﻣﻦ ﺍﳉﻠﺴﺎﺀ ،ﻭﺃﻣﺮ
ﺎ ﻓﺤﻤﻠﺖ ﺇﱃ ﻣﱰﱄ .ﻓﻤﺎ ﺃﺣ ﺪ ﺃﺣﻈﻰ ﻋﻨﺪﻱ ﻣﻨﻬﺎ ،ﻭﻻ ﱄ ﻭﻟﺪ ﺃﺣﺐ ﻣﻦ ﻭﻟﺪﻫﺎ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 119
ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﺅﻟﹼﻔﻴﻥ
ﺫﻜﺎﺀ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﻟﻘﻭﺍﺩﻴﻥ
ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺆﻟﹼﻔﲔ :ﻣﺎ ﺣﻜﺎﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺪﺍﺋﲏ ،ﻗﺎﻝ :ﻛﺎﻥ ﲟﻜﹼﺔ ﺳﻔﻴﻪ ﳚﻤﻊ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ
ﺃﻗﺒﺢ ﺍﻟﺮﻳﺐ؛ ﻭﻛﺎﻥ ﻣﻦ ﻗﺮﻳﺶ ،ﻭﱂ ﻳﺬﻛﺮ ﺍﲰﻪ ،ﻗﺎﻝ :ﻓﺸﻜﺎ ﺃﻫﻞ ﻣﻜﹼﺔ ﺫﻟﻚ ﺇﱃ ﺍﻟﻮﺍﱄ ﻓﻨﻔﺎﻩ ﺇﱃ ﻋﺮﻓﺎﺕ.
ﻓﺄﺧﺬ ﺎ ﻣﱰﻻﹰ ،ﻭﺩﺧﻞ ﻣﻜﹼﺔ ﻣﺴﺘﺘﺮﺍﹰ .ﻓﻠﻘﻲ ﺣﺮﻓﺎﺀﻩ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻓﻘﺎﻝ ﳍﻢ :ﻭﻣﺎﺫﺍ ﳝﻨﻌﻜﻢ ﻣﻨﻲ؟ ﻗﺎﻟﻮﺍ
ﻟﻪ :ﻭﺃﻳﻦ ﺑﻚ ﻭﺃﻧﺖ ﺑﻌﺮﻓﺎﺕ! ﻗﺎﻝ ﳍﻢ :ﲪﺎﺭ ﺑﺪﺭﳘﲔ ﻭﻗﺪ ﺻﺮﰎ ﺇﱃ ﺍﻷﻣﻦ ﻭﺍﻟﻨﺰﻫﺔ ﻭﺍﳋﻠﻮﺓ ﻭﺍﻟﻠﺬﺓ .ﻗﺎﻟﻮﺍ:
ﻧﺸﻬﺪ ﺑﺄﻧﻚ ﺻﺎﺩﻕ .ﻓﻜﺎﻧﻮﺍ ﻳﺄﺗﻮﻧﻪ ،ﻓﻜﺜﺮ ﺫﻟﻚ ﺣﺘﻰ ﺃﻓﺴﺪ ﻋﻠﻰ ﺃﻫﻞ ﻣﻜﹼﺔ ﺃﺣﺪﺍﺛﻬﻢ ﻭﺳﻔﻬﺎﺀﻫﻢ ،ﻓﻌﺎﺩﻭﺍ
ﺑﺎﻟﺸﻜﺎﻳﺔ ﻋﻠﻰ ﺃﻣﲑﻫﻢ ،ﻓﺄﺭﺳﻞ ﻭﺭﺍﺀﻩ ،ﻓﺄﰐ ﺑﻪ ﻓﻘﺎﻝ :ﺃﻱ ﻋﺪﻭ ﺍﷲ ،ﻃﺮﺩﺗﻚ ﻣﻦ ﺣﺮﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﻓﺼﺮﺕ
ﺇﱃ ﺍﳌﺸﻌﺮ ﺍﻷﻋﻈﻢ ﺗﻔﺴﺪ ﻭﲡﻤﻊ ﺑﲔ ﺍﳋﺒﺎﺋﺚ!! ﻓﻘﺎﻝ :ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ﻳﻜﺬﺑﻮﻥ ﻋﻠﻲ ﻭﳛﺴﺪﻭﻧﲏ .ﻓﻘﺎﻟﻮﺍ
ﻟﻠﻮﺍﱄ :ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ﻭﺍﺣﺪﺓ ﲡﻤﻊ ﲪﲑ ﺍﳌﻜﹼﺎﺭﻳﻦ ﻭﺗﺮﺳﻠﻬﺎ ﳓﻮ ﻋﺮﻓﺎﺕ ،ﻓﺈﻥ ﻗﺼﺪﺕ ﺩﺍﺭﻩ ﳌﹼﺎ ﺍﻋﺘﺎﺩﺕ ﻣﻦ ﺍﻟﺴﲑ
ﳍﺎ ،ﻓﺎﻟﻘﻮﻝ ﻛﻤﺎ ﻗﻠﻨﺎ ،ﻭﺇﻻﹼّ ﻓﺎﻟﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ . . .ﻓﻘﺎﻝ ﻟﻠﻮﺍﱄ :ﺇﻥﹼ ﰲ ﺫﻟﻚ ﺩﻟﻴﻼﹰ .ﻭﺃﻣﺮ ﲝﻤﲑ ﺍﳌﻜﹼﺎﺭﻳﻦ
ﻓﺠﻤﻌﺖ ﰒﹼ ﺃﺭﺳﻠﺖ ﻓﻘﺼﺪﺕ ﳓﻮ ﻣﱰﻟﻪ ،ﻭﺟﺎﺀﻩ ﺑﺬﻟﻚ ﺃﻣﻨﺎﺅﻩ .ﻓﺄﻣﺮ ﺑﺘﺠﺮﻳﺪﻩ .ﻓﻠﻤﺎ ﻧﻈﺮ ﺇﱃ ﺍﻟﺴﻴﺎﻁ ﺑﻜﻰ،
ﻓﻘﺎﻝ ﻟﻪ :ﻣﺎ ﻳﺒﻜﻴﻚ ﻳﺎ ﻋﺪﻭ ﺍﷲ؟ ﻗﺎﻝ :ﻭﺍﷲ ،ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ،ﻣﺎ ﻣﻦ ﺍﻟﻀﺮﺏ ﺟﺰﻋﺖ ،ﻭﻟﻜﻦ ﻳﺴﺨﺮ ﻣﻨﺎ
ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺃﻫﻞ ﻣﻜﹼﺔ ﳚﻴﺰﻭﻥ ﺷﻬﺎﺩﺓ ﺍﳊﻤﲑ .ﻓﻀﺤﻚ ﺍﻟﻮﺍﱄ ﻭﺃﻣﺮ ﺑﺘﺨﻠﻴﺘﻪ.
ﻜﺎﻥ ﻴﻤﺯﺡ
ﻗﺎﻝ ﺍﳌﺪﺍﺋﲏ :ﻛﺎﻥ ﻣﺰﻳﺪ ﻳﺴﺒﻖ ﺍﳊﺠﺎﺝ ﰲ ﻛﻞﹼ ﻋﺎﻡٍ ﺇﱃ ﺍﳊﺞ ،ﻭﻛﺎﻥ ﻳﺄﰐ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﰲ ﺛﻼﺛﺔ ﺃﻳﺎﻡٍ ﻋﻠﻰ
ﺭﺍﺣﻠﺘﻪ .ﻓﺘﺄﺧﺮ ﻣﺮﺓﹰ ﻋﻦ ﻭﻗﺘﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﻲﺀ ﻓﻴﻪ ﻟﻌﻠﹼﺔٍ ﺃﺻﺎﺑﺘﻪ ،ﻭﻛﺎﻥ ﻻﻣﺮﺃﺗﻪ ﺻﺪﻳﻖ ﺻﻮﺍﻑ .ﻓﻠﻤﺎ ﺗﺄﺧﺮ
ﻇﻦ ﺍﻟﺼﻮﺍﻑ ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ﻓﺄﻗﺎﻡ ﻋﻨﺪﻫﺎ ﻭﱂ ﻳﱪﺡ ،ﻭﺟﺎﺀ ﻣﺰﻳﺪ ﻓﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻮﺍﱄ ﻓﺄﺧﱪﻩ ﻭﺩﻧﺎ ﺇﱃ ﻣﱰﻟﻪ.
ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﻧﻪ ﻗﺮﺏ ﻣﻦ ﺍﻟﺒﺎﺏ ﺗﻄﻠﹼﻊ ﻣﻦ ﻛﻮﺓٍ ﻭﺇﺫﺍ ﺍﻟﺼﻮﺍﻑ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﰲ ﺍﻟﺒﻴﺖ ،ﻓﻠﻢ ﻳﺴﺘﻔﺘﺢ ،ﻓﻤﻀﻰ ﺇﱃ
ﺍﳌﺨﻨﺜﲔ ﻓﺪﻋﺎﻫﻢ ،ﻓﺄﺗﻮﺍ ﻣﻌﻪ ،ﻓﻮﻗﻔﻮﺍ ﻋﻠﻰ ﺑﺎﺑﻪ ،ﻭﺃﻣﺮﻫﻢ ﻓﻀﺮﺑﻮﺍ ﻃﺒﻮﳍﻢ ﻭﺯﻣﺮﻭﺍ ،ﻓﺎﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞﹼ
ﻧﺎﺣﻴﺔٍ ،ﻓﺄﻗﺒﻠﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ،ﺃﺷﻲﺀٌ ﺣﺪﺙ؟ ﻓﻴﻘﻮﻝ ﳍﻢ :ﺗﺰ ﻭﺟﺖ ﺍﻣﺮﺃﰐ .ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﻣﺎ ﺑﻚ:
ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﻘﺼﺔ؟ ﻓﻠﻢ ﳜﱪﻫﻢ ﺑﺸﻲﺀٍ .ﻓﻮﻗﻒ ﺍﻟﺼﻮﺍﻑ ﺧﻠﻒ ﺍﻟﺒﺎﺏ ﻭﻗﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺃﺩﻥ ﺃﻛﻠﹼﻤﻚ .ﻓﺪﻧﺎ
ﻣﻨﻪ ﻓﻘﺎﻝ :ﺇﺗﻖ ﺍﷲ ﰲ ﺍﻟﻔﻀﻴﺤﺔ ،ﻭﺃﻧﺎ ﺃﻓﺘﺪﻱ ﻣﻨﻚ .ﻓﻘﺎﻝ ﻟﻪ :ﺃﺭﺩﺩ ﻋﻠﻲ ﻣﻬﺮﻫﺎ ﻭﻧﻔﻘﱵ ﻋﻠﻴﻬﺎ ﻓﻘﺪ ﺃﻓﺴﺪﺎ.
ﻗﺎﻝ :ﻭﻛﻢ ﺫﻟﻚ؟ ﻗﺎﻝ ﲬﺴﻮﻥ ﺩﻳﻨﺎﺭﺍﹰ .ﻓﻜﺘﺐ ﺭﻗﻌﺔﹰ ﺇﱃ ﻏﻼﻣﻪ ﰲ ﺍﻟﺴﻮﻕ ﻓﺒﻌﺚ ﺎ ﻣﻦ ﻗﺒﺾ ﺍﳌﺎﻝ ﻭﺟﺎﺀ ﺑﻪ.
ﻓﻘﺎﻝ :ﺃﻱ ﺑﲏ ﺗﻔﺮﻗﻮﺍ .ﺇﻧﻤﺎ ﻛﻨﺖ ﺃﻣﺰﺡ .ﻓﻘﻨﻊ ﺭﺃﺱ ﺍﻟﺼﻮﺍﻑ ﻭﺃﻧﺰﻟﻪ ،ﻭﻗﻌﺪ ﻣﻊ ﺍﻣﺮﺃﺗﻪ ﻭﺳﻜﺖ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 120
ﻤﻥ ﺃﺨﺒﺎﺭ ﺍﻟﻤﺨﻨﹼﺜﻴﻥ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳉﺎﺣﻆ :ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺑﺎﻟﺒﺼﺮﺓ ﳐﻨﺚﹲ ﳚﻤﻊ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﻣﱰﻟﻪ .ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﳌﻬﺎﻟﺒﺔ
ﻳﺘﻌﺸﻖ ﻏﻼﻣﺎﹰ .ﻓﻠﻢ ﻳﺰﻝ ﺍﳌﺨﻨﺚ ﻳﺘﻠﻄﹼﻒ ﻟﻪ ﺣﺘﻰ ﺃﻭﻗﻌﻪ .ﻗﺎﻝ :ﻓﻠﻘﻴﺘﻪ ﻣﻦ ﻏﺪٍ ،ﻭﻗﺪ ﺑﻠﻐﲏ ﺍﳋﱪ ،ﻓﻘﻠﺖ ﻟﻪ:
ﻛﻴﻒ ﻛﺎﻧﺖ ﻭﻗﻌﺔ ﺍﳉﻌﺮﺍﻧﺔ ،ﻓﻘﺪ ﺑﻠﻐﲏ ﺧﱪﻫﺎ؟ ﻗﺎﻝ :ﳌﹼﺎ ﺗﺪﺍﱏ ﺍﻷﻗﻮﺍﻡ ﻭﻗﻊ ﺍﻻﻟﺘﺰﺍﻡ ،ﻭﺭﻕ ﺍﻟﻜﻼﻡ ،ﻭﺍﻟﺘﻔﹼﺖ
ﺍﻟﺴﺎﻕ ﺑﺎﻟﺴﺎﻕ ،ﻭﻟﻄﹼﺦ ﺑﺎﻃﻨﻬﺎ ﺑﺎﻟﺒﺼﺎﻕ ،ﻭﺟﻌﻠﺖ ﺍﻟﺮﻣﺎﺡ ﲤﻮﺭ ،ﻭﻗﺮﻉ ﺍﻟﺒﻴﺾ ﺑﺎﻟﺬﹼﻛﻮﺭ ،ﻭﺷﻔﻴﺖ ﺣﺮﺍﺭﺍﺕ
ﺍﻟﺼﺪﻭﺭ ،ﻭﻣﺎﻝ ﻛﻞﹼ ﻭﺍﺣﺪٍ ﻓﺄﺻﻴﺒﺖ ﻣﻘﺎﺗﻞ ﻛﻞﹼ ﻫﺠﺮٍ ،ﻭﺍﻧﻌﻘﺪ ﺍﻟﻮﺻﻞ ﻭﺍﺗﺼﻞ ﺍﳊﺒﻞ .ﻓﻠﻮ ﻛﺎﻥ ﺃﻋﺪ ﻫﺬﺍ
ﺍﻟﻜﻼﻡ ﳌﺴﺄﻟﱵ ﻗﺒﻞ ﺫﻟﻚ ﺑﺪﻫﺮٍ ﻛﺎﻥ ﻗﺪ ﺃﺟﺎﺩ ﻭﻣﻠﺢ.
ﺤﺒﺎﺒﺔ ﻭﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ
ﻭﺣﻜﻰ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ،ﻋﻦ ﻳﻮﻧﺲ ،ﻗﺎﻝ :ﺣﺞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﺎﺷﺘﺮﻯ ﺣﺒﺎﺑﺔ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭٍ ،ﻭﻛﺎﻥ
ﺍﲰﻬﺎ ﺍﻟﻌﺎﻟﻴﺔ ،ﻓﻠﻤﺎ ﺭﺟﻞ ﺎ ﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﺧﺎﻟﺪ ﺍﳌﺨﺰﻭﻣﻲ:
ﻭﻏﺪﺍ ﺑﻠﻴﻞٍ ﻣﻄﻠﻊ ﺍﻟﺸﺮﻕ ﻇﻌﻦ ﺍﻷﻣﲑ ﺑﺄﺣﺴﻦ ﺍﳋﻠﻖ
ﻛﺎﻟﺸﻤﺲ ﺃﻭ ﻛﻐﻤﺎﻣﺔ ﺍﻟﱪﻕ ﻭﺑﺪﺕ ﻟﻨﺎ ﻣﻦ ﲢﺖ ﻛﻠﹼﺘﻬﺎ
ﻗﺎﻝ :ﻭﺑﻠﻎ ﺧﱪﻫﺎ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓﻘﺎﻝ :ﻟﻘﺪ ﳘﻤﺖ ﺃﻥ ﺃﺣﺠﺮ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ .ﻓﺒﻠﻎ ﺳﻠﻴﻤﺎﻥ ﺫﻟﻚ ﻓﺎﺗﻘﺎﻩ
ﻭﺭﺩﻫﺎ ﺇﱃ ﻣﻮﻻﻫﺎ ،ﻓﺎﺷﺘﺮﺍﻫﺎ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﻣﻦ ﻣﻮﻻﻫﺎ ﺑﺄﺭﺑﻌﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭٍ ﻭﺭﺣﻞ ﺎ ﺇﱃ ﻣﺼﺮ،
ﻭﻛﺎﻧﺖ ﰲ ﻧﻔﺲ ﺳﻠﻴﻤﺎﻥ ﺇﱃ ﺃﻥ ﻭﻟﹼﻲ ﺍﳋﻼﻓﺔ .ﻓﻘﺎﻟﺖ ﻟﻪ ﻳﻮﻣﺎﹰ ﺳﻌﺪﻯ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﺜﻤﺎﻥ
ﺯﻭﺟﺘﻪ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻫﻞ ﺑﻘﻲ ﰲ ﻧﻔﺴﻚ ﺷﻲﺀٌ ﺗﺘﻤﻨﺎﻩ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺣﺒﺎﺑﺔ .ﻓﺄﺭﺳﻠﺖ ﺳﻌﺪﻯ ﺭﺟﻼﹰ ﺇﱃ
ﻣﺼﺮ ﻓﺎﺷﺘﺮﺍﻫﺎ ﲞﻤﺴﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭٍ ﻭﺳﺎﺭ ﺎ ﺇﱃ ﺳﻌﺪﻯ ،ﻓﺎﺳﺘﺄﺫﻧﺖ ﺳﻠﻴﻤﺎﻥ ﺃﻥ ﺗﺘﱰﹼﻩ ﰲ ﺑﺴﺘﺎﻧﻪ ﺑﺎﻟﻐﻮﻃﺔ،
ﻭﺃﻥ ﻳﺰﻭﺭﻫﺎ ﺇﺫﺍ ﺍﺳﺘﺰﺍﺭﺗﻪ .ﻓﺄﺫﻥ ﳍﺎ ،ﻓﺼﻴﻐﺖ ﺣﺒﺎﺑﺔ ﻭﻫﻴﺄﺎ ﻭﺃﻋﻠﻤﺘﻬﺎ ﲟﻜﺎﺎ ﻣﻦ ﻗﻠﺐ ﺳﻠﻴﻤﺎﻥ ،ﻭﺿﺮﺑﺖ ﻟﻪ
ﻗﺒﺔ ﻭﺷﻲٍ ﻭﻓﺮﺷﺘﻬﺎ .ﰒﹼ ﺃﺭﺳﻠﺖ ﺇﱃ ﺳﻠﻴﻤﺎﻥ ﺗﺴﺘﺰﻳﺮﻩ ،ﻓﺰﺍﺭﻫﺎ.ﻭﻗﺪ ﺃﺟﻠﺴﺖ ﺣﺒﺎﺑﺔ ﻭﺭﺍﺀ ﺳﺮﻳﺮٍ ﻭﻗﺎﻟﺖ ﻟﻪ :ﻳﺎ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻧﻲ ﻗﺪ ﺃﺧﺬﺕ ﻟﻚ ﺟﺎﺭﻳﺔﹰ ﺫﻛﺮﺕ ﺃﻧﻬﺎ ﻗﺪ ﺃﺧﺬﺕ ﻋﻦ ﺣﺒﺎﺑﺔ ،ﻓﻬﻞ ﻟﻚ ﺃﻥ ﺗﺴﻤﻌﻬﺎ؟ ﻓﻘﺎﻝ :ﺇﻥ
ﺷﺌﺖ .ﻗﺎﻟﺖ :ﻏﻨﻲ ﻳﺎ ﺟﺎﺭﻳﺔ .ﻓﻐﻨﺖ ﺳﻠﻴﻤﺎﻥ ﺻﻮﺗﺎﹰ ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻗﺪ ﲰﻌﻪ ﻣﻨﻬﺎ ﺑﺎﳌﺪﻳﻨﺔ.
ﻗﺎﻝ ،ﻓﻠﻤﺎ ﲰﻌﻪ ﻗﺎﻝ :ﺣﺒﺎﺑﺔ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ .ﻓﻘﺎﻟﺖ :ﻫﻲ ﺣﺒﺎﺑﺔ ،ﻭﻟﻚ ﺍﺷﺘﺮﻳﺘﻬﺎ ،ﻓﺸﺄﻧﻚ ﺎ .ﻓﻘﺎﻣﺖ
ﻭﺍﻧﺼﺮﻓﺖ ﻭﺧﻠﹼﺘﻬﻤﺎ ،ﻓﻜﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻻ ﻳﺰﺍﻝ ﻳﺸﻜﺮ ﺳﻌﺪﻯ ﻋﻠﻰ ﺫﻟﻚ.
ﺤﺩﻴﺙ ﺴﻤﻴﺔ ﺍﻟﺯﺍﻨﻴﺔ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 121
ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﻨﻰ :ﺃﻥﹼ ﻋﻠﻴﺎﹰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﹼﻰ ﺯﻳﺎﺩﺍﹰ ﻓﺎﺭﺳﺎﹰ ﺣﲔ ﺃﺧﺮﺝ ﻣﻨﻬﺎ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ
ﻓﻀﺮﺏ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾٍ ﺣﺘﻰ ﻏﻠﺐ ﻋﻠﻴﻬﺎ ،ﻭﻣﺎ ﻳﺰﺍﻝ ﻳﺘﻨﻘﹼﻞ ﰲ ﻛﻮﺭﻫﺎ ﺣﺘﻰ ﺃﺻﻠﺢ ﺃﻣﺮ ﻓﺎﺭﺱ .ﰒﹼ ﻭﻻﹼﻩ ﻋﻠﻰ
ﺍﺻﻄﺨﺮ ،ﻭﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ ﻳﺘﻬﺪﺩﻩ ،ﰒﹼ ﺃﺧﺬ ﺑﺸﺮ ﺑﻦ ﺃﺭﻃﺎﺓ ﺍﺑﻨﺘﻪ ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻳﻘﺴﻢ ﻋﻠﻴﻪ ﻟﻴﻘﺘﻠﻬﺎ ﺇﻥ ﱂ ﻳﺪﺧﻞ ﰲ
ﻃﺎﻋﺔ ﻣﻌﺎﻭﻳﺔ .ﻭﺗﻮﻓﹼﻲ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻜﺘﺐ ﻣﻌﺎﻭﻳﺔ ﻳﺪﻋﻮﻩ ﺇﱃ ﻃﺎﻋﺘﻪ ﻭﺃﻥ ﻳﻘﺮﻩ ﻋﻠﻰ ﻋﻤﻠﻪ ﻭﻳﺴﺘﺨﻠﻔﻪ
ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮ ﻣﺮﱘ ﺍﻟﺴﻠﻮﱄ ﺷﻬﺪ ﻋﻨﺪﻩ ﺃﻧﻪ ﲨﻊ ﺑﲔ ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﲰﻴﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ ﺍﻟﺰﻧﺎ .ﻭﻛﺎﻧﺖ ﲰﻴﺔ ﻣﻦ
ﺍﻟﺰﺍﻧﻴﺎﺕ ﺑﺎﻟﻄﹼﺎﺋﻒ ﺗﺆﺩﻱ ﺍﻟﻀﺮﻳﺒﺔ ﺇﱃ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ .ﻭﻛﺎﻧﺖ ﺗﱰﻝ ﲟﻮﺿﻊٍ ﻳﱰﻝ ﻓﻴﻪ ﺍﻟﺒﻐﺎﻳﺎ ﺑﺎﻟﻄﹼﺎﺋﻒ.
ﻓﻘﺎﻝ ﻟﻪ :ﻛﺮﻩ ﺗﺮﻙ ﺍﳌﺸﻮﺭﺓ ﻣﻦ ﺍﻟﻌﻲ .ﻓﺸﺎﻭﺭ ﺯﻳﺎﺩ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻗﺎﻝ :ﺇﺭﻡ ﺍﻟﻐﺮﺽ ﺍﻷﻗﺼﻰ ﻭﺩﻉ ﻋﻨﻚ
ﺍﻟﻔﻀﻮﻝ ،ﻓﺈﻥﹼ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﳝﺪ ﺃﺣﺪ ﺇﻟﻴﻪ ﻳﺪﺍﹰ ﺇﻻﹼّ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ .ﻭﻗﺪ ﺑﺎﻳﻊ ﳌﻌﺎﻭﻳﺔ ،ﻓﺨﺬ ﻟﻨﻔﺴﻚ ،ﻭﺍﻧﻘﻞ
ﺃﺻﻠﻚ ﺇﱃ ﺃﺻﻠﻪ ،ﻭﺻﻞ ﺣﺒﻠﻚ ﲝﺒﻠﻪ ،ﻭﺃﻋﺮ ﺍﻟﻨﺎﺱ ﻣﻨﻚ ﺃﺫﻧﺎﹰ ﺻﻤﺎﺀ ،ﻭﻋﻴﻨﺎﹰ ﻋﻤﻴﺎﺀ .ﻓﻘﺎﻝ ﻟﻪ ﺯﻳﺎﺩ :ﻳﺎ ﺍﺑﻦ
ﺷﻌﺒﺔ ،ﻟﻘﺪ ﻗﻠﺖ ﻗﻮﻻﹰ ﻻ ﻳﻜﻮﻥ ﻏﺮﺳﻪ ﰲ ﻏﲑ ﻣﻨﺒﺘﻪ ،ﻻ ﺃﺻﻞﹲ ﻳﻐﺬﹼﻳﻪ ﻭﻻ ﻣﺎﺀٌ ﻳﺴﻘﻴﻪ .ﻭﻋﺰﻡ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻗﺒﻞ
ﺭﺃﻱ ﺍﳌﻐﲑﺓ ،ﻭﻗﺪﻡ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ .ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ ﺟﻮﻳﺮﻳﺔ ،ﻋﻦ ﺃﻣﺮ ﻣﻌﺎﻭﻳﺔ ،ﻓﺄﺗﺎﻫﺎ ﻭﺩﻧﺖ ﻟﻪ ﻭﻛﺸﻔﺖ ﺷﻌﺮﻫﺎ
ﺑﲔ ﻳﺪﻳﻪ ﻭﻗﺎﻟﺖ :ﺃﻧﺖ ﺃﺧﻲ ،ﺃﺧﱪﱐ ﺑﺬﻟﻚ ﺃﰊ.
ﰒﹼ ﺃﺧﺮﺟﻪ ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﲨﻊ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻡ ﺃﺑﻮ ﻣﺮﱘ ﺍﻟﺴﻠﻮﱄ ﻓﻘﺎﻝ :ﺃﺷﻬﺪ ﺃﻥﹼ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻗﺪﻡ ﻋﻠﻴﻨﺎ
ﺑﺎﻟﻄﹼﺎﺋﻒ ،ﻭﺃﻧﺎ ﲬﹼﺎﺭ ﺑﺎﳉﺎﻫﻠﻴﺔ ،ﻓﻘﺎﻝ :ﺇﺑﻐﲏ ﺑﻐﻴﺎﹰ ﻓﻘﻠﺖ ﻟﻪ :ﱂ ﺃﺟﺪ ﺇﻻﹼّ ﲰﻴﺔ ﺟﺎﺭﻳﺔ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ! ﻓﻘﺎﻝ:
ﺇﺋﺘﲏ ﺎ ﻋﻠﻰ ﺫﻓﺮﻫﺎ ﻭﻗﺬﺭﻫﺎ .ﻓﻘﺎﻝ ﺯﻳﺎﺩ ﻣﻬﻼﹰ ،ﺇﻧﻤﺎ ﺑﻌﺜﺖ ﺷﺎﻫﺪﺍﹰ ﻭﱂ ﺗﺒﻌﺚ ﺷﺎﲤﺎﹰ .ﻓﻘﺎﻝ ﺃﺑﻮ ﻣﺮﱘ :ﻟﻮ ﻛﻨﺘﻢ
ﺃﺑﻐﻀﺘﻤﻮﱐ ﻛﺎﻥ ﺃﺣﺐ ﺇﱄﹼ ،ﻓﻤﺎ ﺷﻬﺪﺕ ﺇﻻﹼّ ﲟﺎ ﻋﺎﻳﻨﺖ ﻭﺭﺃﻳﺖ،ﻓﻮﺍﷲ ﻟﻘﺪ ﺃﺧﺬ ﺑﻜﻢ ﺩﺭﻋﻬﺎ ﻭﺃﻏﻠﻖ ﺍﻟﺒﺎﺏ
ﻋﻠﻴﻬﺎ ،ﻭﻗﻌﺪﺕ ،ﻓﻠﻢ ﺃﻟﺒﺚ ﺃﻥ ﺧﺮﺝ ﻋﻠﻲ ﳝﺴﺢ ﺟﺒﻴﻨﻪ ،ﻓﻘﻠﺖ :ﻣﻪ ﻳﺎ ﺃﺑﺎ ﺳﻔﻴﺎﻥ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃﺻﺒﺖ ﻣﺜﻠﻬﺎ ﻳﺎ
ﺃﺑﺎ ﻣﺮﱘ ،ﻟﻮﻻ ﺍﺳﺘﺮﺧﺎﺀٍ ﻣﻦ ﺛﺪﻳﻬﺎ ﻭﺫﻓﺮ ﻣﺮﻓﻘﻴﻬﺎ .ﻓﻘﺎﻝ ﺯﻳﺎﺩ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﻗﺪ ﺫﻛﺮ ﻣﺎ ﲰﻌﺘﻢ،
ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺣﻖ ﺫﻟﻚ ﻣﻦ ﺑﺎﻃﻠﻪ ،ﻭﻣﻌﺎﻭﻳﺔ ﻭﺍﻟﺸﻬﻮﺩ ﺃﻋﻠﻢ ﲟﺎ ﻗﺎﻟﻮﺍ .ﻓﻘﺎﻡ ﻳﻮﻧﺲ ﺑﻦ ﺍﻟﺜﹼﻘﻔﻲ ﻓﻘﺎﻝ :ﻳﺎ
ﻣﻌﺎﻭﻳﺔ ،ﻗﻀﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﺑﺎﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ؛ ﻭﺷﻬﺎﺩﺓ ﺃﰊ ﻣﺮﱘ ﻋﻠﻰ ﺯﻧﺎ ﺃﰊ ﺳﻔﻴﺎﻥ.
ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ :ﻭﺍﷲ ﻳﺎ ﻳﻮﻧﺲ ﻟﺘﻨﺘﻬﲔ ﺃﻭ ﻷﻃﲑﻥﹼ ﺑﻚ ﻃﲑﺓﹰ ﻳﻄﻴﺐ ﻭﻗﻮﻋﻬﺎ ،ﻫﻞ ﺇﻻﹼّ ﺇﱃ ﺍﷲ ﺃﻗﻊ ،ﻗﺎﻝ :ﻧﻌﻢ،
ﻓﺎﺳﺘﻐﻔﺮ ﺍﷲ .ﻓﻘﺎﻝ ﺍﺑﻦ ﻣﻔﺰﻉ ،ﻭﻳﻘﺎﻝ ﺃﻧﻬﺎ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﻡ ﺍﳊﻜﻢ ﻭﳓﻠﻬﺎ ﺍﺑﻦ ﻣﻔﺰﻉ:
ﻣﻐﻠﻐﻠﺔﹰ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻴﻤﺎﱐ ﺃﻻ ﺃﺑﻠﻎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺨ ﺮٍ
ﻭﺗﺮﺿﻰ ﺃﻥ ﻳﻘﺎﻝ :ﺃﺑﻮﻙ ﺯﺍﻥ ﺃﺗﻐﻀﺐ ﺃﻥ ﻳﻘﺎﻝ :ﺃﺑﻮﻙ ﻋﻒ
ﻛﺂﻝ ﺍﻟﻐﻴﻞ ﻣﻦ ﻭﻟﺪ ﺍﻷﺗﺎﻥ ﻓﺎﺷﻬﺪ ﺃﻥ ﺁﻟﻚ ﻣﻦ ﺯﻳﺎﺩٍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 122
ﻫﻝ ﺤﻔﺼﺔ ﻜﺫﻟﻙ؟!
ﻭﺭﻭﻯ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ ،ﺃﻥﹼ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺗﺰﻭﺝ ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮٍ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ،ﻭﻛﺎﻥ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﻟﺰﺑﲑ ﻳﻬﻮﺍﻫﺎ ،ﻓﺒﻠﻎ ﺍﳊﺴﻦ ﻋﻨﻬﺎ ﺷﻴﺌﺎﹰ ﺃﻧﻜﺮﻩ ﻓﻄﻠﹼﻘﻬﺎ ،ﻓﺨﻄﺒﻬﺎ ﺍﳌﻨﺬﺭ ﻓﺄﺑﺖ ﺃﻥ
ﺗﺘﺰﻭﺫﺟﻪ ،ﻭﺧﻄﺒﻬﺎ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﻓﺘﺰ ﻭﺟﺘﻪ ،ﻓﺮﻣﻰ ﺇﻟﻴﻪ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﻟﺰﺑﲑ ﺷﻴﺌﺎﹰ ﻓﻄﻠﹼﻘﻬﺎ ،ﻭﺧﻄﺒﻬﺎ
ﺍﳌﻨﺬﺭ ﻓﺄﺑﺖ ﺃﻥ ﺗﺘﺰﻭﺟﻪ ﻓﺪﺱ ﳍﺎ ﺍﻣﺮﺃﺓﹰ ﻣﻦ ﻗﺮﻳﺶ ،ﻓﺄﺗﺘﻬﺎ ﻓﺘﺤﺪﺛﺖ ﻣﻌﻬﺎ ﰒﹼ ﺫﻛﺮﺕ ﳍﺎ ﺍﳌﻨﺬﺭ ،ﻭﺃﻋﻠﻤﺘﻬﺎ ﺃﻧﻪ
ﻗﺪ ﺷﻬﺮ ﲝﺒﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻗﺪ ﺧﻄﺒﲏ ﻓﺂﻟﻴﺖ ﺃﻥ ﻻ ﺃﺗﺰﻭﺟﻪ .ﻗﺎﻟﺖ :ﻭﱂ ﺫﻟﻚ؟ ﻓﻮﺍﷲ ﺇﻧﻪ ﻟﻔﱴ ﻗﺮﻳﺶ ﻭﺷﺮﻳﻔﻬﺎ
ﻭﺍﺑﻦ ﺷﺮﻳﻔﻬﺎ .ﻗﺎﻟﺖ :ﺷﻬﺮﱐ ﻭﻓﻀﺤﲏ! ﻗﺎﻟﺖ ﳍﺎ :ﻭﺍﻵﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺰﻭﺟﻴﻪ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥﹼ ﻛﻼﻣﻪ ﻛﺎﻥ
ﺑﺎﻃﻼﹰ .ﻓﻮﻗﻊ ﰲ ﻧﻔﺴﻬﺎ ﻛﻼﻣﻬﺎ ،ﻭﺟﺎﺀﺕ ﺍﳌﺮﺃﺓ ﺇﱃ ﺍﳌﻨﺬﺭ ﻓﻘﺎﻟﺖ :ﺃﺧﻄﺒﻬﺎ ﻓﻘﺪ ﺃﺻﻠﺤﺖ ﻟﻚ ﻗﻠﺒﻬﺎ .ﻓﺨﻄﺒﻬﺎ
ﻓﱰﻭﺟﺘﻪ ،ﻓﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺬﺏ ﻋﻠﻴﻬﺎ.
ﻭﻛﺎﻥ ﰲ ﻧﻔﺲ ﺍﳊﺴﻦ ﻣﻨﻬﺎ ﺷﻲﺀٌ ،ﻭﻛﺎﻥ ﺇﻧﻤﺎ ﻃﻠﹼﻘﻬﺎ ﳌﺎ ﺃﺑﻠﻐﻪ ﻋﻨﻬﺎ ﺍﻟﺰﺑﲑ .ﻓﻘﺎﻝ ﺍﳊﺴﻦ ﻳﻮﻣﺎﹰ ﻻﺑﻦ ﺃﰊ ﻋﺘﻴﻖ:
ﻫﻞ ﻟﻚ ﰲ ﺍﻟﻌﻘﻴﻖ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻓﻌﺪﻝ ﺍﳊﺴﻦ ﺇﱃ ﻣﱰﻝ ﺣﻔﺼﺔ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻓﺘﺤﺪﺛﺎ ﻃﻮﻳﻼﹰ ،ﰒﹼ ﺧﺮﺝ ،ﰒﹼ ﻗﺎﻝ
ﻻﺑﻦ ﻋﺘﻴﻖٍ ﻳﻮﻣﺎﹰ ﺁﺧﺮ :ﻫﻞ ﻟﻚ ﰲ ﺍﻟﻌﻘﻴﻖ ﻳﺎ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖٍ؟ ﻓﻘﺎﻝ ﻟﻪ :ﺃﻻ ﺗﻘﻮﻝ ﻫﻞ ﻟﻚ ﰲ ﺣﻔﺼﺔ ﻓﺘﺼﲑ
ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﻋﻠﻢٍ ،ﻭﺃﺳﻌﻰ ﻟﻚ ﻣﻨﻬﺎ ﻓﻴﻤﺎ ﲢﺐ؟! ﻓﻘﺎﻝ ﺍﳊﺴﻦ :ﺃﺳﺘﻐﻔﺮ ﺍﷲ.
ﻋﺎﺘﻜﺔ ﺍﻟﻤﺯﻭﺍﺠﺔ
ﻭﻳﺮﻭﻯ ﺃﻥﹼ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺑﻜﺮٍ ﺍﻟﺼﺪﻳﻖ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺗﺰﻭﺝ ﻋﺎﺗﻜﺔ ﺑﻨﺖ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻧﻔﻴﻞ ﻓﻌﺸﻘﻬﺎ
ﻭﺃﺣﺒﻬﺎ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ ﺣﺘﻰ ﻣﻨﻌﺘﻪ ﻋﻦ ﺣﻀﻮﺭ ﺍﻟﺼﻠﻮﺍﺕ ﰲ ﲨﺎﻋﺔ .ﻓﺄﻣﺮﻩ ﺃﺑﻮ ﺑﻜﺮٍ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﺑﻄﻼﻗﻬﺎ،
ﻓﻔﺎﺭﻗﻬﺎ ،ﻓﻮﺟﺪ ﻋﻠﻴﻬﺎ ﻭﺟﺪﺍﹰ ﻋﻈﻴﻤﺎﹰ ،ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ ،ﻓﺮﺍﺟﻌﻬﺎ ﻭﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺣﺘﻰ ﺗﻮﻓﹼﻲ ﻋﻨﻬﺎ .ﻭﻛﺎﻥ ﻗﺪ
ﺃﺧﺬ ﻋﻠﻴﻬﺎ ﳝﻴﻨﺎﹰ ﺃﻥ ﻻ ﺗﺘﺰﻭﺝ ﺑﻌﺪﻩ ،ﻓﺠﺎﺀﻫﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﺄﻓﺘﺎﻫﺎ ﺃﻥ ﺗﻨﻜﺢ ،ﻓﻘﺎﻟﺖ:
ﻟﺴﺖ ﺃﻗﺒﻞ ﰲ ﻫﺬﺍ ﻛﻼﻣﻚ ﻭﺣﺪﻙ .ﻷﻧﻪ ﻗﺪ ﺑﻠﻐﻬﺎ ﺃﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺰ ﻭﺟﻬﺎ ﻓﺠﺎﺀﺕ ﺑﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ،ﺭﺿﻲ
ﺍﷲ ﻋﻨﻪ ،ﻓﺄﻓﺘﺎﻫﺎ ﺑﺬﻟﻚ ،ﻓﺨﻄﺒﻬﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺘﺰﻭﺟﺘﻪ ،ﻓﺒﻌﺚ ﺇﻟﻴﻬﺎ ﺑﻌﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﺍﹰ
ﻛﻔﹼﺮﺕ ﺎ ﻋﻦ ﳝﻴﻨﻬﺎ ،ﰒﹼ ﺗﻮﻓﹼﻲ ﻋﻨﻬﺎ ﻓﺨﻄﺒﻬﺎ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ،ﻓﻠﻘﻲ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻫﻨﺎﺩ ﺑﻦ ﺍﻷﺳﻮﺩ،
ﻭﻛﺎﻥ ﳍﻨﺎﺩ ﺍﻣﺮﺃﺓ ﻛﺎﻧﺖ ﺻﺪﻳﻘﺔﹰ ﻟﻌﺎﺗﻜﺔ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺰﺑﲑ :ﻣﺎ ﺃﻧﺎ ﻋﻨﻚ ﺑﺮﺍﺽٍ ﺣﺘﻰ ﺗﺰﻭﺟﲏ ﻋﺎﺗﻜﺔ ﺑﻨﺖ ﺯﻳﺪ.
ﻗﺎﻝ ،ﻓﺤﻠﻒ ﻫﻨﺎﺩ ﻻﻣﺮﺃﺗﻪ ﺇﻥ ﻫﻲ ﱂ ﺗﺰﻭﺝ ﺍﻟﺰﺑﲑ ﻟﻌﺎﺗﻜﺔ ﻟﻴﺠﻠﺪﻧﻬﺎ ﻣﺎﺋﺔ ﺟﻠﺪﺓ.
ﻓﺎﻧﻄﻠﻘﺖ ﺍﻣﺮﺃﺓ ﻫﻨﺎﺩٍ ﻟﻌﺎﺗﻜﺔ ،ﻭﻛﺎﻧﺖ ﻋﻨﺪﻫﺎ ﺣﺘﻰ ﺃﺗﺎﻫﺎ ﺭﺳﻮﻝ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﻓﻘﺎﻟﺖ ﻟﻪ :ﻓﺪﻳﺘﻚ ﻭﻣﻦ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 123
ﻳﺮ ﺩ ﻃﻠﺤﺔ ﻟﻘﺪﻣﻪ ﻭﺷﺮﻓﻪ ﻭﺳﺨﺎﺋﻪ؟ ﻭﻟﻜﻦ ﺭﺩﻱ ﺭﺳﻮﻟﻪ ﺍﻟﻴﻮﻡ ﻓﺈﻧﻪ ﺳﻴﺰﻳﺪﻙ ﺿﻌﻔﺎﹰ ﻣﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻄﻴﻚ .ﻓﺮﺩﺗﻪ،
ﻓﻘﺎﻟﺖ ﺍﻣﺮﺃﺓ ﻫﻨﺎﺩٍ ﳍﻨﺎﺩ :ﺇﻟﻖ ﻃﻠﺤﺔ ﻓﻘﻞ ﻟﻪ :ﺃﻣﺎ ﺗﺴﺘﺤﻲ ﺃﻥﹼ ﻋﺎﺗﻜﺔ ﺭﺩﺗﻚ ﻭﺣﻠﻔﺖ ﺃﻥ ﻻ ﺗﺘﺰﻭﺟﻚ؟ ﻓﻔﻌﻞ
ﺫﻟﻚ ،ﻓﻘﺎﻝ ﻃﻠﺤﺔ :ﻻ ﺃﺗﺰﻭﺟﻬﺎ ﺃﺑﺪﺍﹰ .ﻓﺄﻣﺮﺕ ﺍﻟﺰﺑﲑ ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ،ﻓﺠﺎﺀﻫﺎ ﺭﺳﻮﻟﻪ ﻭﻫﻲ ﻋﻨﺪﻫﺎ ﻓﻘﺎﻟﺖ ﳍﺎ
ﺍﻣﺮﺃﺓ ﻫﻨﺎﺩ :ﻗﺪ ﺑﻠﻐﻚ ﻣﺎ ﰲ ﺣﻖ ﺍﻟﺰﺑﲑ ﻣﻦ ﺍﻟﺸﺪﺓ؛ ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﺗﺰﻭﺟﺘﻪ ﰒﹼ ﻏﻠﺒﺖ ﻋﻠﻴﻪ ﻟﻴﻜﻮﻧﻦ ﻟﻚ ﺑﺬﻟﻚ
ﺍﻟﺸﺮﻑ ﰲ ﻧﺴﺎﺀ ﻗﺮﻳﺶ.
ﰒﹼ ﱂ ﺗﺰﻝ ﺎ ﺣﺘﻰ ﺗﺰﻭﺟﺖ ﺍﻟﺰﺑﲑ .ﻭﺳﻨﺬﻛﺮ ﺑﻘﻴﺔ ﺧﱪﻫﺎ ﺑﻌﺪ ﻫﺬﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﺍﺒﻥ ﺯﻫﻴﺭ ﺍﻟﻤﺨﻨﹼﺙ ﺍﻟﻘﻭﺍﺩ
ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳌﻮﺻﻠﻲ :ﻛﺎﻥ ﺍﺑﻦ ﺯﻫﲑ ﺍﳌﺪﺍﻳﲏ ﳐﻨﺜﺎﹰ ،ﻭﻛﺎﻥ ﻳﺆﻟﹼﻒ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﻛﺎﻧﺖ
ﻟﻪ ﻗﺒﺔ ﺧﻀﺮﺍﺀ ﻭﻛﺎﻥ ﻓﺘﻴﺎﻥ ﻗﺮﻳﺶٍ ﻳﻘﻮﻟﻮﻥ ﻣﻦ ﻳﺪﺧﻞ ﻗﺒﺔ ﺍﺑﻦ ﺯﻫﲑ ﱂ ﻳﺼﻨﻊ ﰲ ﺍﻟﻔﺘﻮﺓ ﺷﻴﺌﺎﹰ.
ﻗﺎﻝ :ﻓﻮﺍﻋﺪ ﺭﺟﻞﹲ ﺻﺪﻳﻘﺔﹰ ﻟﻪ ﺇﱃ ﻗﺒﺔ ﺍﺑﻦ ﺯﻫﲑ ﻓﺠﺎﺀﺕ ﺑﻌﺪ ﺍﻟﻌﺘﻤﺔ ،ﻭﺟﺎﺀ ﺍﻟﺮﺟﻞ ،ﻓﺘﻌﺸﻴﺎ ،ﻓﻘﺎﻟﺖ ﺍﳌﺮﺃﺓ:
ﺃﺷﺘﻬﻲ ﻧﺒﻴﺬﺍﹰ .ﻓﻘﺎﻝ ﺻﺎﺣﺒﻬﺎ ﻻﺑﻦ ﺯﻫﲑ :ﺃﻃﻠﺐ ﻟﻨﺎ ﻧﺒﻴﺬﺍﹰ .ﻗﺎﻝ :ﻣﻦ ﺃﻳﻦ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ؟! ﻗﺎﻝ :ﻻ ﺑﺪ
ﻣﻨﻪ .ﻓﻠﻤﺎ ﺃﱀﹼ ﻋﻠﻴﻪ ﻋﻤﺪ ﺇﱃ ﺣﻀﺾٍ ﻓﻀﺮﺑﻪ ﲟﺎﺀٍ ﻭﺻﻴﺮﻩ ﰲ ﻗﻨﻴﻨﺔٍ ﰒﹼ ﺟﺎﺀﻩ ﺑﻪ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻣﺎ ﻭﺟﺪﻧﺎ ﻏﲑ ﻫﺬﺍ
ﻓﺼﺐ ﺍﻟﺮﺟﻞ ﻣﻨﻪ ﰲ ﻗﺪﺡٍ ﻓﺬﺍﻗﻪ ﻓﻮﺟﺪﻩ ﻣﺮﺍﹰ ﻓﻜﺮﻩ ﺃﻥ ﻳﻌﻴﺒﻪ ﻓﻴﻜﺮﻫﻪ ﺇﻟﻴﻬﺎ ﻓﺸﺮﺏ ﰒﹼ ﺻﺐ ﻓﺴﻘﺎﻫﺎ .ﻓﻠﻤﺎ
ﺻﺎﺭ ﰲ ﺑﻄﻨﻪ ﲢﺮﻙ .ﻓﻘﺎﻝ ﻻﺑﻦ ﺯﻫﲑ :ﺃﻳﻦ ﺍﳌﺨﺮﺝ ،ﻓﺼﻌﺪ ﺇﱃ ﺃﻥ ﺣﺮﻛﻬﺎ ﺑﻄﻨﻬﺎ ﻓﺼﻌﺪﺕ ﺇﱃ ﺃﻥ ﲢﺮﻙ
ﺑﻄﻨﻪ ﻓﺼﻌﺪ ،ﻓﻠﻢ ﻳﺰﺍﻻ ﻛﺬﻟﻚ ﻟﻴﻠﺘﻬﻤﺎ .ﻓﻘﺎﻝ ﺍﺑﻦ ﺯﻫﲑ :ﺍﻣﺮﺃﺗﻪ ﻃﺎﻟﻖ ﺇﻥ ﻛﺎﻧﺎ ﺍﻟﺘﻘﻴﺎ ﺇﻻﹼّ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺣﺘﻰ
ﺃﺻﺒﺤﺎ ﳑﺎ ﳜﺘﻠﻔﺎﻥ ،ﻭﺟﺎﺀ ﺍﻟﺼﺒﺢ ﻭﱂ ﻳﻘﻀﻴﺎ ﺣﺎﺟﺔﹰ ﻷﻧﻬﻤﺎ ﻳﻄﻠﺒﺎﻥ ﺍﻟﻨﺒﻴﺬ ﰲ ﻣﱰﻝ ﺍﺑﻦ ﺯﻫﲑ ﺍﻟﻘﻮﺍﺩ ﺑﻌﺪ
ﺍﻟﻌﺘﻤﺔ.
ﺠﻤﻴﻝ ﻭﺒﺜﻴﻨﺔ ،ﻭﻜﺜﻴﺭ ﻭﻋﺯﺓ
ﻭﻛﺎﻥ ﲨﻴﻞ ﺃﻳﻀﺎﹰ ﳌﺎ ﺍﺷﺘﻬﺮ ﰲ ﺑﺜﻴﻨﺔ ﺗﻮﻋﺪﻩ ﺃﻫﻠﻬﺎ ،ﻓﻜﺎﻥ ﻳﺄﺗﻴﻬﺎ ﺳﺮﹰﺍ ﻓﺠﻤﻌﻮﺍ ﻟﻪ ﲨﻴﻌﺎﹰ ﻳﺮﺻﺪﻭﻧﻪ ،ﻓﻘﺎﻟﺖ
ﺑﺜﻴﻨﺔ :ﻳﺎ ﲨﻴﻞ ،ﺍﺣﺬﺭ ﺍﻟﻘﻮﻡ .ﻓﺎﺳﺘﺨﻔﻰ ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ:
ﻏﻴﺎﺭﻯ ﻭﻛﻞﹼ ﺣﺎﺭﺏ ﻣﺰﻣﻊ ﻗﺘﻠﻲ؟ ﻭﻟﻮ ﺃ ﹼﻥ ﺃﻟﻔﺎﹰ ﺩﻭﻥ ﺑﺜﻴﻨﺔ ﻛﻠﹼﻬﻢ
ﻭﺇﻣﺎ ﺳﺮﻯ ﻟﻴﻞٍ ﻭﺇﻥ ﻗﻄﹼﻌﻮﺍ ﺭﺟﻠﻲ . ﳊﺎﻭﻟﺘﻬﺎ ،ﺇﻣﺎ ﺎﺭﺍﹰ ﳎﺎﻫﺮﺍﹰ
ﻓﺎﻟﺘﻘﻰ ﲨﻴﻞ ﻭﻛﺜﻴﺮ ﻓﺸﻜﺎ ﻛﻞﹼ ﻭﺍﺣﺪٍ ﻣﻨﻬﻤﺎ ﺇﱃ ﺻﺎﺣﺒﻪ ﺃﻧﻪ ﳏﺼﻮﺭ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺰﻭﺭ .ﻓﻘﺎﻝ ﲨﻴﻞ ﻟﻜﺜﲑ :ﺃﻧﺎ
ﺭﺳﻮﻟﻚ ﺇﱃ ﻋﺰﺓ .ﻗﺎﻝ :ﻓﺄﻢ ﻓﺄﻧﺸﺪﻫﻢ ﺛﻼﺙ ﻧﻮﻕٍ ﺳﻮﺩٍ ﻣﺮﺭﻥ ﺑﺎﻟﻘﺎﻉ ،ﰒﹼ ﺍﺣﻔﻆ ﻣﺎ ﻳﻘﺎﻝ ﻟﻚ .ﻗﺎﻝ ﻓﺄﺗﺎﻫﻢ
ﲨﻴﻞ ﻳﻨﺸﺪﻫﻢ ﻓﻘﺎﻟﺖ ﻟﻪ ﺟﺎﺭﻳﺘﻬﺎ :ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺛﻼﺛﺎﹰ ﺳﻮﺩﺍﹰ ﻣﺮﺭﻥ ،ﻋﻬﺪﻱ ﻦ ﲢﺖ ﺍﻟﻄﹼﻠﺤﺔ ﻓﺎﻧﺼﺮﻑ ﺣﺘﻰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 124
ﺃﺗﻰ ﻛﺜﲑ ﻓﺄﺧﱪﻩ .ﻓﺄﻗﺎﻣﺎ ،ﻓﻠﻤﺎ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﺃﺗﻴﺎ ﺍﻟﻄﹼﻠﺤﺔ ﻓﺈﺫﺍ ﻋﺰﺓ ﻭﺻﺎﺣﺒﺔ ﳍﺎ .ﻓﺘﺤﺪﺛﺎ ﻃﻮﻳﻼﹰ ،ﻭﺟﻌﻞ ﻛﺜﲑ
ﻳﺮﻯ ﻋﺰﺓ ﺗﻨﻈﺮ ﺇﱃ ﲨﻴﻞ .ﻭﻛﺎﻥ ﲨﻴﻞ ﲨﻴﻼﹰ ﻭﻛﺎﻥ ﻛﺜﲑ ﺩﻣﻴﻤﺎﹰ ﻓﻐﻀﺐ ﻛﺜﲑ ﻭﻏﺎﺭ ،ﻭﻗﺎﻝ ﳉﻤﻴﻞ :ﺍﻧﻄﻠﻖ ﺑﻨﺎ
ﻗﺒﻞ ﺃﻥ ﻧﺼﺒﺢ .ﻓﺎﻧﻄﻠﻘﺎ :ﰒﹼ ﻗﺎﻝ ﻛﺜﲑ ﳉﻤﻴﻞ :ﻣﱴ ﻋﻬﺪﻙ ﺑﺒﺜﻴﻨﺔ؟ ﻗﺎﻝ ﰲ ﺃﻭﻝ ﺍﻟﺼﻴﻒ ،ﻭﻗﻌﺖ ﺳﺤﺎﺑﺔ ﺑﺄﺳﻔﻞ
ﻭﺍﺩﻱ ﺍﻟﺪﻭﻡ ﻓﺨﺮﺟﺖ ﻣﻌﻬﺎ ﺟﺎﺭﻳﺔ ﺗﺮﺧﺺ ﺛﻴﺎﺑﺎﹰ .ﻗﺎﻝ ،ﻓﺨﺮﺝ ﻛﺜﲑ ﺣﺘﻰ ﺃﻧﺎﺥ ﺑﺂﻝ ﺑﺜﻴﻨﺔ ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﻛﺜﲑ
ﺣﺪﺛﻨﺎ ﻛﻴﻒ ﻗﻠﺖ ﻟﺰﻭﺝ ﻋﺰﺓ ﺣﲔ ﺃﻣﺮﻫﺎ ﺑﺴﺒﻚ ﻗﺎﻝ ﻛﺜﲑ :ﺧﺮﺟﻨﺎ ﻧﺮﻣﻲ ﺍﳉﻤﺎﺭ ﻓﻮﺟﺪﱐ ﻗﺪ ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ
ﰊ ﻓﻄﺎﻟﻌﲏ ﺯﻭﺟﻬﺎ ،ﻓﺴﻤﻊ ﻣﻨﻲ ﺇﻧﺸﺎﺩﺍﹰ ،ﻓﻘﺎﻝ ﻟﻌﺰﺓ :ﺍﺷﺘﻤﻴﻪ .ﻓﻘﺎﻟﺖ :ﻣﺎ ﺃﺭﺍﻙ ﺇﻻﹼّ ﺗﺮﻳﺪ ﺃﻥ ﺗﻔﻀﺤﲏ ﻓﺄﱀﹼ
ﻭﺣﻠﻒ ﻋﻠﻴﻬﺎ ،ﻓﻘﺎﻟﺖ ﻣﻜﺮﻫﺔﹰ :ﺍﳌﻨﺸﺪ ﻳﻌﺾ ﺑﻈﺮ ﺃﻣﻪ :ﻓﻘﻠﺖ:
ﻟﻌﺰﺓ ﻣﻦ ﺃﻋﺮﺍﺿﻨﺎ ﻣﺎ ﺍﺳﺘﺤﻠﺖ . ﻫﻨﻴﺌ ﺎﹰ ﻣﺮﻳﺌﺎﹰ ﻏﲑ ﺩﺍﺀٍ ﳐﺎﻣ ﺮٍ
ﻓﻘﺎﻟﺖ ﺑﺜﻴﻨﺔ :ﺃﺣﺴﻨﺖ ﻳﺎ ﻛﺜﲑ .ﻭﻗﻠﺖ ﺃﺑﻴﺎﺗﺎﹰ ﻟﻌﺰﺓ ﺃﻋﺎﺗﺒﻬﺎ ﻓﻴﻬﻦ ﻭﺃﻧﺸﺪﺎ:
ﻋﻠﻰ ﺑﻌﺪ ﺩﺍﺭٍ ﻭﺍﳌﻮﻛﹼﻞ ﻣﺮﺳﻞ ﻓﻘﻠﺖ ﳍﺎ ﻳﺎ ﻋ ﺰ ﺃﺭﺳﻞ ﺻﺎﺣﱯ
ﺑﺄﻥ ﲡﻌﻠﻲ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﻣﻮﻋﺪﺍﹰ=ﻭﺃﻥ ﺗﺄﻣﺮﻳﲏ ﺑﺎﻟﺬﻱ ﻓﻴﻪ ﺃﻓﻌﻞ
ﺑﺄﺳﻔﻞ ﻭﺍﺩﻱ ﺍﻟﺪﻭﻡ ﻭﺍﻟﺜﹼﻮﺏ ﻳﻐﺴﻞ . ﻭﺁﺧﺮ ﻋﻬﺪٍ ﻣﻨﻚ ﻳﻮﻡ ﻟﻘﻴﺘﻜﻢ
ﻓﻘﺎﻟﺖ ﺑﺜﻴﻨﺔ :ﻳﺎ ﺟﺎﺭﻳﺔ ،ﺃﺑﻐﻨﺎ ﺧﻄﺒﺎﹰ ﻣﻦ ﺍﻟﺮﻭﺿﺎﺕ ﻟﻨﺬﺑﺢ ﻟﻜﺜﲑ ﻏﺮﻳﻀﺎﹰ ﻣﻦ ﺍﻟﺒﻬﻢ :ﻓﺮﺍﺡ ﺇﱃ ﲨﻴﻞ ﻓﺄﺧﱪﻩ.
ﰒﹼ ﺇﻥﹼ ﺑﺜﻴﻨﺔ ﻗﺎﻟﺖ ﻟﺒﻨﺎﺕ ﺧﺎﻟﺘﻬﺎ ،ﻭﻛﺎﻧﺖ ﺍﻃﻤﺄﻧﺖ ﺇﻟﻴﻬﻦ ﻭﺗﻄﻠﻌﻬﻦ ﻋﻠﻰ ﺣﺪﻳﺜﻬﺎ :ﺃﺧﺮﺟﻦ ﺑﻨﺎ ﺇﱃ ﺍﻟﺪﻭﻣﺎﺕ
ﻓﺈﻥﹼ ﲨﻴﻼﹰ ﻣﻊ ﻛﺜﲑٍ ،ﻭﻗﺪ ﻭﻋﺪﺗﻪ .ﻓﺨﺮﺝ ﲨﻴﻞ ﻭﻛﺜﲑ ﺣﺘﻰ ﺃﺗﻴﺎ ﺍﻟﺪﻭﻣﺎﺕ ،ﻭﺟﺎﺀﺕ ﺑﺜﻴﻨﺔ ﻭﺻﻮﺍﺣﺒﻬﺎ .ﻓﻤﺎ
ﺑﺮﺣﻦ ﺣﺘﻰ ﺑﺮﻕ ﺍﻟﺼﺒﺢ .ﻭﻛﺎﻥ ﻛﺜﲑ ﻳﻘﻮﻝ :ﻣﺎ ﺭﺃﻳﺖ ﳎﻠﺴﺎﹰ ﻗﻂ ﺃﺣﺴﻦ ﻣﻦ ﺫﻟﻚ ﺍﻠﺲ ،ﻭﻻ ﻓﻬﻤﺎﹰ ﺃﺣﺴﻦ
ﻣﻦ ﻓﻬﻢ ﺃﺣﺪﳘﺎ ﻣﻦ ﺻﺎﺣﺒﻪ ،ﻣﺎ ﺃﺩﺭﻱ ﺃﻳﻬﻤﺎ ﻛﺎﻥ ﺃﻓﻬﻢ! .
ﺸﺭﻭﻁ ﺍﻟﺯﻭﺍﺝ ﻋﻨﺩ ﺍﻟﺠﺎﺤﻅ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳉﺎﺣﻆ :ﺇﺫﺍ ﺍﺑﺘﻠﻰ ﺍﻟﺮﺟﻞ ﲟﺤﺒﺔ ﺍﻣﺮﺃﺓٍ ﻟﻨﻈﺮﺓٍ ﻧﻈﺮ ﺇﻟﻴﻬﺎ ،ﻭﶈﺔٍ ﻣﻨﻬﺎ ،ﱂ ﻳﻜﻦ ﻳﺰﻭﺝ ﻣﺜﻠﻪ ﻣﺜﻠﻬﺎ
ﻭﻛﺎﻧﺖ ﳑﺘﻨﻌﺔﹰ ،ﻓﺎﳊﻴﻠﺔ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﺍﻣﺮﺃﺓﹰ ﻗﺪ ﻛﻤﻠﺖ ﻓﻴﻬﺎ ﺳﺒﻊ ﺧﺼﺎﻝٍ ﻣﻨﻬﻦ :ﺃﻥ ﺗﻜﻮﻥ ﻛﺘﻮﻣﺔ
ﺴﺮ؛ ﻭﺃﻥ ﺗﻜﻮﻥ ﺧﺪﺍﻋﺔﹰ ﳍﺎ ﻣﻌﺮﻓﺔﹲ ﺑﺎﳌﻜﺮ؛ ﻭﺃﻥ ﺗﻜﻮﻥ ﻓﻄﻨﺔﹰ ﻣﺘﻴﻘﻈﺔﹰ؛ ﻭﺃﻥ ﺗﻜﻮﻥ ﺫﺍﺕ ﺣﺮﺹٍ؛ ﻭﺃﻥ ﺗﻜﻮﻥ
ﺍﻟ
ﺫﺍﺕ ﺣﻆﱟ ﻣﻦ ﻣﺎﻝٍ ﻭﻻ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻨﻜﺮ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻼﻓﻬﺎ ﻭﺩﺧﻮﳍﺎ ﻋﻠﻴﻬﺎ ،ﺑﺄﻥ ﺗﻜﻮﻥ ﺇﻣﺎ ﺑﻴﺎﻋﺔ
ﻃﻴﺐٍ ،ﺃﻭ ﻗﺎﺑﻠﺔﹰ ،ﺃﻭ ﺻﺎﻧﻌﺔﹰ ﻵﻟﺔ ﺍﻟﻌﺮﺍﺋﺲ ،ﻭﺗﻘﺪﻡ ﺇﻟﻴﻬﺎ ﺃﺭﻕ ﻭﺃﻟﻄﻒ ﻣﺎ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ،ﻭﻻ ﺗﺪﻉ ﺷﻴﺌﺎﹰ ﻣﻦ
ﺍﻟﺸﻜﻮﻯ ﻭﺍﻟﻠﻄﻒ ،ﻭﲣﱪﻫﺎ ﺃﻥﹼ ﻧﻔﺴﻪ ﰲ ﻳﺪﻫﺎ ،ﻭﺃﻧﻬﺎ ﻣﺘﻤﺜﹼﻠﺔﹲ ﺑﲔ ﻋﻴﻨﻴﻪ ،ﻭﺃﻧﻪ ﻻ ﻳﻨﺴﻰ ﺫﻛﺮﻫﺎ ،ﻭﺃﻧﻪ ﻳﺮﺍﻫﺎ ﰲ
ﺍﳌﻨﺎﻡ ﻛﻞﹼ ﻟﻴﻠﺔٍ ﺗﻀﺮﺑﻪ ﻭﲣﺎﺻﻤﻪ ،ﻭﺃﻧﻪ ﺇﻥ ﱂ ﻳﺮ ﻣﻨﻬﺎ ﻧﻈﺮﺓﹰ ﺃﻭ ﺧﻠﻮﺓﹰ ﻫﻠﻚ ،ﻭﺇﻧﻪ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺧﻄﺒﺘﻬﺎ ﺇﻻﹼّ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 125
ﺧﺸﻴﺔ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺃﻫﻠﻬﺎ ﺇﻥ ﻛﺎﻥ ﺩﻭﻢ ﰲ ﺍﳊﺴﺐ ﻭﺍﳉﺎﻩ ﻭﺍﳌﺎﻝ ﻭﺧﻮﻑ ﺍﻟﺘﻤﻨﻊ ﻣﻨﻬﺎ ﻫﻲ ﺃﻳﻀﺎﹰ .ﻓﺈﻧﻬﺎ ﺇﺫﺍ
ﲰﻌﺖ ﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻣﺮﺓﹰ ﺃﻭ ﻣﺮﺗﲔ ﱂ ﺗﺪﻉ ﺃﻥ ﲤﻜﻨﻪ ﲟﺎﻝٍ ﺇﻥ ﻗﺪﺭﺕ ﻋﻠﻴﻪ ﻭﺃﺫﻧﺖ ﻟﻪ ﰲ ﺧﻄﺒﺘﻬﺎ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻬﺎ،
ﻓﺈﺫﺍ ﺷﺎﻭﺭﻭﻫﺎ ﰲ ﺫﻟﻚ .ﺭﺿﻴﺖ ،ﻭﻗﺪ ﲤﻜﹼﻦ ﻗﻮﻟﻪ ﻣﻦ ﻗﻠﺒﻬﺎ ،ﺗﻮﺻﻞ ﻣﻨﻬﺎ ﺇﱃ ﻣﺎ ﺃﺭﺍﺩ ﲝﻼﻝ ﺍﻟﺘﺰﻭﻳﺞ ﺩﻭﻥ
ﺣﻴﻠﺔٍ ﻣﻦ ﺣﻴﻞ ﺍﳊﺮﺍﻡ.
ﻟﻴﺱ ﻟﻬﻥ ﻤﻥ ﻴﻌﺸﻘﻬﻥ
ﻭﻗﺎﻝ ﻫﺎﺭﻭﻥ ﺑﻦ ﺍﳌﻨﺬﺭ :ﺭﺃﻳﺖ ﻋﻄﻴﻄﺎ ﺍﳌﻔﱵ ﻳﻀﺮﺏ ﺟﻮﺍﺭﻳﻪ ﻋﻠﻰ ﺃﻥﹼ ﻟﻴﺲ ﳍﻦ ﻣﻦ ﻳﻌﺸﻘﻬﻦ .ﻓﻘﻠﺖ ﻟﻪ؟
ﻭﳛﻚ ،ﺃﻣﺎ ﺗﺘﻘﻲ ﺍﷲ؟ ﺃﻱ ﺫﻧﺐٍ ﳍﻦ ﰲ ﻫﺬﺍ؟ ﻣﺎ ﺃﻫﻮﻥ ﻋﻠﻴﻚ! ﻗﺎﻝ :ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺃﺷﺘﺮﻱ ﻛﺴﻮﻦ ﺃﻳﻦ ﻗﻠﺖ
ﺗﻜﻮﻫﻦ ﻷﻧﻚ ﻣﻮﻻﻫﻦ ﻓﻘﺎﻝ ﻭﻣﺎ ﳍﻦ ﺍﻟﺰﻭﺍﱐ ﺃﻻ ﲡﻌﻞ ﻛﺴﻮﻢ ﻋﻠﻴﻬﻢ؟! ﻓﻘﻠﺖ :ﺇﻧﻜﻦ ﲰﻌﱳ ﻣﺎ ﻗﺎﻝ؟ ﻗﻠﻦ:
ﻧﻌﻢ ،ﻭﺍﷲ ،ﻭﳒﻌﻞ ﻟﻪ ﺃﻭﻻﺩﺍﹰ ﻗﺎﻝ :ﻓﺘﻨ ﻔﹼﺲ ﻭﻗﺎﻝ :ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ!
ﺴﻤﺎﻫﺎ ﻟﻴﻠﻰ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﺧﺮﺝ ﺃﺑﻮ ﺍﻟﺴﺎﺋﺐ ﺍﳌﺨﺰﻭﻣﻲ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻨﺪﺏ ﺇﱃ ﻣﻮﺿﻊٍ ﻳﺘﱰﹼﻫﺎﻥ ﻓﻴﻪ ،ﻓﻠﻘﻴﺎ ﺍﺑﻦ
ﺍﳌﻮﱃ ﺍﻟﺸﺎﻋﺮ ،ﻓﺼﻠﺢ ﺑﻪ ﺍﺑﻦ ﺟﻨﺪﺏ .ﻓﻘﺎﻝ :ﻣﺎ ﺷﺄﻧﻚ؟ ﻭﺃﻧﺸﺪ:
ﳌﺎ ﰊ ﻭﻻ ﻟﻴﻠﻰ ﻟﺬﻱ ﺍﻟﻮﺩ ﺗﺒﺬﻝ ﻭﺃﺑﻜﻲ ﻓﻼ ﻟﻴﻠﻰ ﺑﻜﺖ ﻣﻦ ﺻﺒﺎﺑ ﺔٍ
ﻭﺇﻧﻲ ﺇﺫ ﻧﺒﺖ ﻛﻨﺖ ﺍﻟﺬﻱ ﺃﺗﻨﺼﻞ ﻭﺍﺧﻀﻊ ﻟﻠﻌﺘﱮ ﺇﺫﺍ ﻛﻨﺖ ﻣﺬﻧﺒ ﺎﹰ
ﺛﺒﺎﰐ ﻋﻦ ﺇﺗﻴﺎﺎ ﻣﺘﻌﻠﹼﻞ. ﻭﻗﺪ ﺯﻋﻤﺖ ﺃﻧﻲ ﺳﻠﻮﺕ ﻭﺃﻧﲏ
ﻗﺎﻝ ﺍﺑﻦ ﺟﻨﺪﺏ :ﻣﻦ ﻟﻴﻠﻰ ﻫﺬﻩ؟ ﺍﻣﺮﺃﺗﻪ ﻃﺎﻟﻖ ﺇﻥ ﱂ ﺃﻓﺪﻫﺎ .ﻗﺎﻝ :ﻫﻲ ﻭﺍﷲ ﻳﺎ ﺃﺧﻲ ﻓﺮﺳﻲ ﲰﻴﺘﻬﺎ ﻟﻴﻠﻰ.
ﺃﻤﺭﺘﻪ ﺒﺘﻘﻭﻯ ﺍﷲ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﻗﺎﻝ ﻋﻤﺮ ﰊ ﺃﰊ ﺭﺑﻴﻌﺔ ﺍﳌﺨﺰﻭﻣﻲ:
ﻭﺃﺑﻜﻲ ﺇﻥ ﲰﻌﺖ ﳍﺎ ﺣﻨﻴﻨﺎ ﺃﺣﻦ ﺇﺫﺍ ﺭﺃﻳﺖ ﺣﺠﺎﻝ ﺳﻌﺪﻯ
ﻓﺪﻳﺘﻚ ﺃﺧﱪﻱ ﻣﺎ ﺗﺄﻣﺮﻳﻨﺎ. ﻭﻗﺪ ﺃﺯﻑ ﺍﳌﺴﲑ ﻓﻘﻞ ﻟﺴﻌﺪﻯ
ﻗﺎﻝ ،ﻓﺴﻤﻌﻪ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖٍ ﻓﺨﺮﺝ ﺣﺘﻰ ﺃﺗﻰ ﺍﳊﻴﺎﻥ ﻣﻦ ﺃﺭﺽ ﻏﻄﻔﺎﻥ ،ﰒﹼ ﺃﺗﻰ ﺧﻴﻤﺔ ﺳﻌﺪﻯ ،ﻓﺎﺳﺘﺄﺫﻥ ﻋﻠﻴﻬﺎ
ﻭﺃﻧﺸﺪﻫﺎ ﺍﻟﺒﻴﺘﲔ ﰒﹼ ﻗﺎﻝ ﳍﺎ :ﻣﺎ ﺗﺄﻣﺮﻳﻪ ﺑﻪ؟ ﻗﺎﻟﺖ :ﺁﻣﺮﻩ ﺑﺘﻘﻮﻯ ﺍﷲ.
ﺍﻟﻨﹼﺴﺎﺀ ﻓﺘﻥ ﺍﻟﺭﺠﺎﻝ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 126
ﺃﺑﻮ ﻏﺴﺎﻥ ﺍﳌﻬﺪﻱ ﻗﺎﻝ :ﻣﺮ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﰲ ﺧﻼﻓﺘﻪ ﺑﻄﺮﻳﻖٍ ﻣﻦ ﻃﺮﻕ ﺍﳌﺪﻳﻨﺔ ،ﻓﺈﺫﺍ
ﺟﺎﺭﻳﺔ ﺗﻄﺤﻦ ﻭﺗﻨﺸﺪ:
ﻣﺘﻤﺎﻳﺴ ﺎﹰ ﻣﺜﻞ ﺍﻟﻘﻀﻴﺐ ﺍﻟﻨﺎﻋﻢ ﻭﻋﺸﻘﺘﻪ ﻣﻦ ﻗﺒﻞ ﻗﻄﻊ ﲤﺎﺋﻤﻲ
ﻳﻨﻤﻰ ﻭﻳﺼﻌﺪ ﰲ ﺫﺅﺍﺑﺔ ﻫﺎﺷﻢ ﻭﻛﺄ ﹼﻥ ﻧﻮﺭ ﺍﻟﺒﺪﺭ ﺳﻨﺔ ﻭﺟﻬﻪ
ﻓﺪﻕ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺎﺏ ﻓﺨﺮﺟﺖ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ :ﻭﻳﻠﻚ ﺃﺣﺮﺓﹰ ﺃﻡ ﳑﻠﻮﻛﺔﹰ؟ ﻗﺎﻟﺖ :ﳑﻠﻮﻛﺔﹲ ﻳﺎ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ .ﻗﺎﻝ:
ﻓﻤﻦ ﻫﻮ؟ ﻗﺎﻝ ﻓﺒﻜﺖ ﰒﹼ ﻗﺎﻟﺖ :ﻳﺎ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﲝﻖ ﺍﻟﻐﲑ ﺃﻻ ﺍﻧﺼﺮﻓﺖ ﻋﻨﻲ؟! ﻗﺎﻝ :ﻭﺣ ﻘﹼﻪ ﻻ ﺃﺭﱘ
ﻣﻜﺎﱐ ﺃﻭ ﺗﻌﻠﻤﻴﲏ! .ﻓﻘﺎﻟﺖ:
ﻓﺒﻜﺖ ﲝﺐ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ، ﻭﺃﻧﺎ ﺍﻟﱵ ﻟﻌﺐ ﺍﻟﻐﺮﺍﻡ ﺑﻘﻠﺒﻬﺎ
ﻗﺎﻝ ،ﻓﺴﺎﺭ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﺑﻌﺚ ﺇﱃ ﻣﻮﻻﻫﺎ ﻓﺎﺷﺘﺮﺍﻫﺎ ﻣﻨﻪ :ﻭﺑﻌﺚ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ
ﻃﺎﻟﺐ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻗﺎﻝ :ﻫﺆﻻﺀ ﻓﱳ ﺍﻟﺮﺟﺎﻝ ،ﻓﻜﻢ ﻣﺎﺕ ﻦ ﻛﺮﱘ ،ﻭﻋﻄﺐ ﻋﻠﻴﻬﻦ ﺳﻠﻴﻢ!!.
ﺭﺃﻯ ﺍﻟﻘﻁﻊ ﺨﻴﺭﺍﹰ ﻤﻥ ﻓﻀﻴﺤﺔ ﻋﺎﺸﻕٍ
ﻭﻛﺎﻥ ﻓﱴ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻋﺎﺷﻘﺎﹰ ﳉﺎﺭﻳﺔٍ ،ﻭﻛﺎﻥ ﺃﻫﻠﻬﺎ ﻗﺪ ﺃﺣﺴﻮﺍ ﺑﻪ ﻓﺘﻮﻋﺪﻭﻩ ﻭﺭﺻﺪﻭﻩ ،ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻰ
ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻓﻮﺍﻋﺪﻫﺎ ﰲ ﻟﻴﻠﺔٍ ﻣﻈﻠﻤﺔٍ ﺃﻥ ﺗﺴﲑ ﺇﻟﻴﻪ .ﻭﺃﺗﻰ ﻓﺘﺴﻮﺭ ﻋﻠﻴﻬﺎ ﺣﺎﺋﻄﺎﹰ .ﻓﻌﻠﻢ ﺑﻪ ﺃﻫﻠﻬﺎ ﻓﺄﺧﺬﻭﻩ
ﻭﺃﺗﻮﺍ ﺑﻪ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺴﺮﻱ ﻭﻗﺎﻟﻮﺍ ﻟﻪ :ﺇﻧﻪ ﻟﺺ ﺗﺴﻮﺭ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﳊﺎﺋﻂ .ﻓﺴﺄﻟﻪ ﺧﺎﻟﺪ ﻋﻦ ﺫﻟﻚ ﻓﻜﺮﻩ
ﺃﻥ ﳚﺤﺪ ﺍﻟﺴﺮﻗﺔ ﻓﻴﻔﻀﺢ ﺍﳉﹼﺎﺭﻳﺔ ،ﻓﻘﺎﻝ :ﺃﺳﺎﺭﻕ ﺃﻧﺖ؟ ﻗﺎﻝ:ﻧﻌﻢ ،ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ .ﻓﺄﻣﺮ ﺑﻘﻄﻪ ﳝﻴﻨﻪ .ﻭﻛﺎﻥ
ﻟﻠﺠﺎﺭﻳﺔ ﺍﺑﻦ ﻋﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻗﺪ ﺍﻃﹼﻠﻊ ﻋﻠﻰ ﺑﻌﺾ ﺷﺄﻧﻪ ﻓﺄﺧﺬ ﺭﻗﻌﺔﹰ ﻭﻛﺘﺐ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ:
ﻭﻣﺎ ﺍﻟﻌﺎﺷﻖ ﺍﳌﻈﻠﻮﻡ ﻓﻴﻨﺎ ﺑﺴﺎﺭﻕ ﺃﺧﺎﻟﺪ ﻗﺪ ،ﻭﺍﷲ ،ﺃﻭﻃﺌﺖ ﻋﺸﻮﺓﹰ
ﺭﺃﻯ ﺍﻟﻘﻄﻊ ﺧﲑﺍﹰ ﻣﻦ ﻓﻀﻴﺤﺔ ﻋﺎﺷﻖ ﺃﻗﺮﲟﺎ ﱂ ﳚﻦ ﻋﻤﺪﺍﹰ ﻷﻧﻪ
ﻷﻟﻔﻴﺖ ﰲ ﺃﻣﺮ ﺍﳍﻮﻯ ﻏﲑ ﻧﺎﻃﻖ ﻭﻟﻮﻻ ﺍﻟﺬﻱ ﻗﺪ ﺧﻔﺖ ﻣﻦ ﻗﻄﻊ ﻛﻔﹼﻪ
ﻓﺄﻧﺖ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﻭﻝ ﺳﺎﺑﻖ ﺇﺫﺍ ﻣﺪﺕ ﺍﻟﻐﺎﺑﺎﺕ ﰲ ﺍﻟﺴﺒﻖ ﻟﻠﻌﻠﻰ
ﰒﹼ ﺣﺬﻑ ﺍﻟﺮﻗﻌﺔ ﻓﻮﻗﻌﺖ ﰲ ﺣﺠﺮ ﺧﺎﻟﺪ ﻓﻘﺮﺃﻫﺎ ﰒﹼ ﺃﻣﺮ ﺑﺎﻟﻔﱴ ﺇﱃ ﺍﻟﺴﺠﻦ ،ﻭﺻﺮﻑ ﺍﻟﻘﻮﻡ .ﻓﻠﻤﺎ ﺧﻼ ﳎﻠﺴﻪ
ﺩﻋﺎ ﺑﻪ ﻓﺴﺄﻟﻪ ﻋﻦ ﻗﺼﺘﻪ ﻓﻌﺮﻓﻪ ،ﻓﺒﻌﺚ ﺇﱃ ﺃﰊ ﺍﳉﹼﺎﺭﻳﺔ ﻓﻘﺎﻝ :ﻗﺪ ﻋﺮﻓﺖ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻔﱴ ﻓﻤﺎ ﳝﻨﻌﻚ ﻣﻦ
ﺗﺰﻭﳚﻪ؟ ﻗﺎﻝ :ﺧﻮﻑ ﺍﻟﻌﺎﺭ .ﻗﺎﻝ :ﻻ ﻋﺎﺭ ﻋﻠﻴﻚ ﰲ ﺫﻟﻚ ،ﻭﺍﻟﻌﺎﺭ ﺃﻥ ﻻ ﺗﺰﻭﺟﻪ ﻓﺘﺸﻒ ﺃﻣﺮﻩ! .ﻓﺴﺄﻟﻪ ﺃﻥ
ﻳﺰﻭﺟﻪ ﻓﻔﻌﻞ ،ﻓﺪﻓﻊ ﺇﻟﻴﻪ ﻋﻦ ﺍﻟﻔﱴ ﲬﺴﺔ ﺁﻻﻑ ﺩﺭﻫ ﻢٍ ،ﻭﺃﻣﺮﻩ ﺑﺘﻌﺠﻴﻞ ﺇﻫﺪﺍﺋﻬﺎ ﺇﻟﻴﻪ.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 127
ﻜﺎﻨﺕ ﺘﻨﺯﻴﻪ ﺒﻴﻥ ﻴﺩﻴﻬﺎ .
ﺳﺄﻝ ﺭﺟﻞﹲ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﺍﻟﻮﺍﺻﻠﺔ ،ﻓﻘﺎﻝ :ﺇﻧﻚ ﳌﻨﻔﹼﺮ .ﻗﺎﻝ ،ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﻟﻴﺴﺖ
ﺍﻟﻮﺍﺻﻠﺔ ﻛﻤﺎ ﺗﻌﻨﻮﻥ ،ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ :ﺍﻟﻮﺍﺻﻠﺔ ﻫﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﺃﺓ ﺑﻐﻴﺎﹰ ﰲ ﺷﺒﻴﺒﺘﻬﺎ ﻓﺈﺫﺍ ﺷﺎﺑﺖ ﻭﺻﻠﺘﻪ
ﺑﺎﻟﻘﻴﺎﺩﺓ .ﻭﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻟﱵ ﻳﻀﺮﺏ ﺎ ﺍﳌﺜﻞ ﰲ ﺍﻟﻘﻴﺎﺩﺓ ﺻﺒﻴﺔﹲ ﰲ ﺍﻟﻜﺘﺎﺏ ﺗﺴﺮﻕ ﺃﻗﻼﻡ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻠﻤﺎ ﺷﺒﺖ
ﻗﺎﺩﺕ ،ﻓﻠﻤﺎ ﺃﻗﻌﺪﺕ ﺍﺷﺘﺮﺕ ﺗﻴﺴﺎﹰ ﻭﻛﺎﻧﺖ ﺗﱰﻳﻪ ﺑﲔ ﻳﺪﻳﻬﺎ.
ﺍﻟﻘﻭﺍﺩﺓ ﻻ ﻴﺸﻔﻊ ﻓﻴﻬﺎ ﺇ ﻻﹼّ ﺯﺍﻥٍ
ﺫﻛﺮ ﺍﳌﺪﺍﺋﲏ ﺃﻥﹼ ﺑﻌﺾ ﻋﻤﺎﻝ ﺍﻟﺒﺼﺮﺓ ﻛﺎﻥ ﻻ ﻳﺰﺍﻝ ﻳﺄﺧﺬ ﻗﻮﺍﺩﺓﹰ ﻓﻴﺤﺒﺴﻬﺎ ،ﻓﻴﺄﰐ ﻣﻦ ﻳﺸﻔﻊ ﻓﻴﻬﺎ ﻓﻴﺨﺮﺟﻬﺎ.
ﻓﺄﻣﺮ ﺻﺎﺣﺐ ﺷﺮﻃﺘﻪ ﻭﻛﺘﺐ ﺭﻗﻌﺔﹰ ﻳﻘﻮﻝ ﻓﻴﻬﺎ :ﻓﻼﻧﺔ ﺍﻟﻘﻮﺍﺩﺓ ﲡﻤﻊ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ،ﻻ ﻳﺘﻜﻠﹼﻢ ﻓﻴﻬﺎ ﺇﻻﹼّ
ﺯﺍﻥٍ .ﻓﻜﺎﻥ ﺇﺫﺍ ﻛﻠﹼﻤﻪ ﻓﻴﻬﺎ ﺃﺣﺪ ﻗﺎﻝ :ﺃﺧﺮﺟﻮﺍ ﻗﺼﺘﻬﺎ .ﺣﺘﻰ ﺇﺫﺍ ﻗﺮﺋﺖ ﻗﺎﻡ ﺍﻟﺮﺟﻞ ﻣﺴﺘﺤﻴﺎﹰ.
ﻫﻝ ﻴﻨﺒﺕ ﺍﻟﺤﺏ ﺇﻻﹼّ ﺃﻥ ﻴﺯﺭﻉ
ﻭﺣﻜﻰ ﻳﻘﻈﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻗﺎﻝ :ﺭﺃﻳﺖ ﺍﻟﻘﲔ ﻳﻀﺮﺏ ﺟﺎﺭﻳﺘﻪ ﺳﻠﻤﻰ ﺍﳌﻐﻨﻴﺔ ﻭﻳﻘﻮﻝ :ﻣﺎ ﺟﺌﺘﲏ ﺪﻳﺔٍ ،ﻣﺎ
ﺟﺌﺘﲏ ﲞﻠﻌﺔٍ ﻗﻂ ،ﻫﻞ ﻫﻮ ﺇﻻﹼّ ﻫﺬﺍ ﺍﻟﻜﺮﻯ؟ ﻓﻬﺒﻚ ﱂ ﺗﻘﺪﺭﻱ ﻋﻠﻰ ﺷﻲﺀٍ ،ﻓﻤﺎ ﺗﻘﺪﺭﻳﻦ ﻋﻠﻰ ﻭﻟﺪٍ؟ .ﻓﻘﺎﻟﺖ:
ﻫﺬﻩ ﺍﳌﺮﺓ ﺃﺟﻴﺌﻚ ﺑﺎﺑﻦٍ .ﻓﻘﺎﻝ :ﻳﺎ ﺯﺍﻧﻴﺔ ﺇﻥ ﱂ ﺗﺼﺪﻗﻲ ﻷﺿﺮﺑﻨﻚ ﺃﻟﻒ ﺳﻮﻁٍ .ﻓﺮﺃﻳﺘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻭﳍﺎ ﺍﺑﻦ
ﻣﺘﺤﺮﻙ ﲣﺪﻣﻪ .ﻓﻘﻠﺖ ﳍﺎ :ﻭﻗﺪ ﻭﻓﻴﺖ ﳌﻮﻻﻙ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ،ﻭﻟﻜﻦ ﻣﺎ ﻧﺎﻛﲏ ﺭﺟﻞﹲ ﺣﺘﻰ ﺟﺎﺀﱐ ﻫﺬﺍ ﺍﻟﻮﻟﺪ!
ﻓﻘﺎﻝ ﻣﻮﻻﻫﺎ :ﺻﺪﻗﺖ ،ﻓﻬﻞ ﻳﻨﺒﺖ ﺍﳊﺐ ﺇﻻﹼّ ﺃﻥ ﻳﺰﺭﻉ؟ ﻓﻌﺠﺒﺖ ﻣﻦ ﻛﺸﺨﻨﺔ ﺍﳌﻮﱃ ﻭﻃﻴﺐ ﻧﻔﺲ ﺍﳉﹼﺎﺭﻳﺔ.
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻤﺎ ﻻ ﻴﺤﺎﻁ ﺒﻪ
ﻭﻫﺬﺍ ﺑﺎﺏ ،ﺃﻋﺰﻙ ﺍﷲ ،ﺃﻛﺜﺮ ﻣﻦ ﻻ ﳛﺎﻁ ﺑﻪ .ﻭﻟﻜﻨﻲ ﺍﺧﺘﺼﺮﺕ ﻣﻦ ﻣﻠﺢ ﺃﺣﺎﺩﻳﺜﻬﻢ ﻣﺎ ﻓﻴﻪ ﻣﺴﺘﻤﺘﻊ .ﻭﺳﺘﻘﻒ
ﰲ ﺍﻷﺧﺮ ﺍﻟﱵ ﺃﻓﺮﺩﻧﺎﻫﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻘﻴﺎﻥ ﻋﻠﻰ ﻛﺜﲑٍ ﻣﻨﻪ .ﻭﻗﺪ ﻗﺎﻟﺖ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺍﻟﺮﺳﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ.
ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﲪﻴﺪ ﺑﻦ ﺛﻮﺭ ﺍﳍﻼﱄ:
ﻟﺘﺴﺘﻘﻴﻨﺎ ﻣﺎ ﻗﺪ ﻟﻘﻴﺖ ﻭﺗﻌﻠﻤﺎ، ﺧﻠﻴﻠ ﻲ ﺇﻧﻲ ﻣﺸﺘﻚٍ ﻣﺎ ﺃﺻﺎﺑﲏ
ﺎ ﳛﺘﻤﻞ ﻳﻮﻣﺎﹰ ﻣﻦ ﺍﷲ ﻣﺄﲦﺎ. ﺃﻣﻨﺘﻜﻤﺎ ،ﺇﻥﹼ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﳜﻦ
ﺃﺑﺜﹼﻜﻤﺎ ﻣﻨﻪ ﺍﳊﺪﻳﺚ ﺍﳌﻜﺘﻤﺎ، ﻓﻼ ﺗﻔﺸﻴﺎ ﺳﺮﻱ ،ﻭﻻ ﲣﺬﻻ ﺃﺧ ﺎﹰ
ﺇﱃ ﺃﻫﻞ ﻟﻴﻠﻰ ﺍﻟﻌﺎﻣﺮﻳﺔ ﺳﻠﹼﻤﺎ. ﻟﺘﺘﺨﺬﺍ ﱄ ،ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻤﺎ،
ﻭﺇﻥ ﺧﻔﺘﻤﺎ ﺃﻥ ﺗﻌﺮﻓﺎ ﻓﺘﻠﺜﻤﺎ، ﻓﺈﻥ ﻛﺎﻥ ﻟﻴﻼﹰ ،ﻓﺄﻟﻮﻧﺎﻩ ﻫﺪﻳﺘﻤﺎ،
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 128
ﺭﻛﺎﺏ ﺗﺮﻛﻨﺎﻫﺎ ﺑﺜﺪ ﻗﻴﻤﺎ. ﻭﻗﻮﻻ :ﺧﺮﺟﻨﺎ ﺗﺎﺟﺮﻳﻦ ﻓﺄﺑﻄﺄﺕ
ﻭﺃﺧﻠﻴﺘﻤﺎ ﻣﺎ ﺷﺌﺘﻤﺎ ﻓﺘﻜﻠﹼﻤﺎ، ﻓﺈﻥ ﺃﻧﺘﻤﺎ ﺃﻃﻤﺄﻧﻨﺘﻤﺎ ﻭﺃﻣﻨﺘﻤﺎ
ﻟﻨﺎ ﻗﺪ ﺗﺮﻛﺖ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﻣﺘﻴﻤﺎ؟ ﻭﻗﻮﻻ ﳍﺎ :ﻣﺎ ﺗﺄﻣﺮﻳﻦ ﺑﺼﺎﺣﺐٍ
ﺇﻟﻴﻚ ،ﻭﻣﺎ ﻧﺮﺟﻮﻙ ﺇﻻﹼّ ﺗﻮﻫﻤﺎ. ﺃﺑﻴﲏ ﻟﻨﺎ ﺇﻧﺎ ﺭﺣﻠﻨﺎ ﻣﻄﻴﻨﺎ
ﺻﺪﺍﻱ ،ﺇﺫﺍ ﻣﺎ ﻛﻨﺖ ﺭﻣﺴﺎﹰ ﻭﺃﻋﻈﻤﺎ ﺃﻻ ﻫﻞ ﺻﺪﺍ ،ﺃﻡ ﺍﻟﻮﻟﻴﺪ ﻣﻜﻠﹼﻢ
ﺍﻟﻤﺄﻤﻭﻥ :ﻴﺎ ﻟﻴﺘﻨﻲ ﻜﻨﺕ ﺍﻟﺭﺴﻭﻝ
ﻭﻗﺎﻝ ﺍﳌﺄﻣﻮﻥ ﻟﺮﺳﻮﻝٍ ﺑﻌﺚ ﻟﻪ:
ﻭﺃﻏﻔﻠﺘﲏ ،ﺣﺘﻰ ﺃﺳﺄﺕ ﺑﻚ ﺍﻟﻈﹼﻨﺎ، ﺑﻌﺜﺘﻚ ﻣﺮﺗﺎﺩﺍﹰ ،ﻓﻔﺰﺕ ﺑﻨﻈﺮﺓٍ
ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ،ﻋﻦ ﺩﻧﻮﻙ ﻣﺎ ﺃﻏﲎ؟ ﻭﻧﺎﺟﻴﺖ ﻣﻦ ﺃﻫﺪﻯ ﻭﻛﻨﺖ ﻣﻘﺮﺑﺎﹰ.
ﻭﻣﺘﻌﺖ ﺑﺎﺳﺘﻤﺘﺎﻉ ﻧﻐﻤﺘﻬﺎ ﺍﻷﺫﻧﺎ. ﻭﺭﺩﺩﺕ ﻃﺮﻓﺎﹰ ﰲ ﳏﺎﺳﻦ ﻭﺟﻬﻬﺎ،
ﺃﺭﻯ ﺃﺛﺮﺍﹰ ﻣﻨﻬﺎ ﺑﻌﻴﻨﻴﻚ ﱂ ﻳﻜﻦ ،ﻟﻘﺪ ﺳﺮﻗﺖ ﻋﻴﻨﺎﻙ ﻣﻦ ﻭﺟﻬﻬﺎ ﺣﺴﻨﺎ .
ﻭﻛﻨﺖ ﺍﻟﺬﻱ ﻳﻌﺼﻲ ﻭﻛﻨﺖ ﺍﻟﺬﻱ ﺃﺩﱏ. ﻓﻴﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺷﺘﻔﻲ،
ﺍﻟﻤﺘﻨﺒﻲ :ﺃﻨﺎ ﺃﻫﻭﻯ ﻭﻗﻠﺒﻙ ﺍﻟﻤﺘﺒﻭﻝ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﹼﻴﺐ ﺍﳌﺘﻨﺒﻲ ﰲ ﻣﺜﻞ ﺫﻟﻚ:
ﺃﻧﺎ ﺃﻫﻮﻯ ،ﻭﻗﻠﺒﻚ ﺍﳌﺘﺒﻮﻝ ﻣﺎ ﻟﻨﺎ ﻛﻠﹼﻨﺎ ﺟﻮﻯ ،ﻳﺎ ﺭﺳﻮﻝ،
ﻏﺎﺭ ﻣﻨﻲ ،ﻭﺧﺎﻥ ﻓﻴﻤﺎ ﻳﻘﻮﻝ . ﻛﻠﹼﻤﺎ ﻋﺎﺩ ﻣﻦ ﺑﻌﺜﺖ ﺇﻟﻴﻬﺎ،
ﻫﺎ ﻭﺧﺎﻧﺖ ﻗﻠﻮﻦ ﺍﻟﻌﻘﻮﻝ ﺃﻓﺴﺪﺕ ﺑﻴﻨﻨﺎ ﺍﻷﻣﺎﻧﺎﺕ ﻋﻴﻨ ﺎ
ﻓﻌﻠﻴﻪ ﻟﻜﻞﹼ ﻗﻠﺐٍ ﺩﻟﻴﻞ. ﺐ
ﻭﺇﺫﺍ ﺧﺎﻣﺮ ﺍﳍﻮﻯ ﻗﻠﺐ ﺣ
ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ :ﺸﻐﻠﺘﻨﻲ ﻭﺸﻐﻠﺕ ﻋﻨﹼﻲ
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﶈﺪﺛﲔ:
ﻳﺎ ﺳﻮﺀ ﻣﻨﻘﻠﺐ ﺍﻟﺮﺳﻮﻝ ﳐﱪﺍﹰ ﲞﻼﻑ ﻇﻨﻲ
ﺇﻧﻲ ﺃﻋﻴﺬﻙ ﺃﻥ ﺗﻜﻮﻥ ﺷﻐﻠﺘﲏ ﻭﺷﻐﻠﺖ ﻋﻨﻲ
ﺃﺒﻭ ﻨﻭﺍﺱ :ﺸﻤﺭ ﺜﻴﺎﺒﻙ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 129
ﻭﺃﻧﺸﺪ ﻷﰊ ﻧﻮﺍﺱ:
ﺑﺎﺑﺎﹰ ،ﻭﺃﺣﺮﺍﺱ ﺑﻪ ﻭﻛﻠﻮﺍ: ﻳﺎ ﻣﻦ ﺃﺗﻰ ﻣﻦ ﺩﻭﻥ ﺣﺎﺟﺘﻪ
ﻟﻮ ﻋﻢ ﺧﻠﻖ ﺍﷲ ﻻﺷﺘﻐﻠﻮﺍ، ﴰﹼﺮ ﺛﻴﺎﺑﻚ ،ﻗﺪ ﺷﻐﻠﺖ ﲟﺎ
ﻟﻮﻻ ﻣﺮﺍﺭﺓ ﻏﻤﻪ ﻋﺴﻞ ﻭﺍﻧﻈﺮ ﺭﺳﻮﻻﹰ ﺫﺍ ﻣﻼﻃﻔﺔٍ
ﺃﻓﻌﺎﻟﻪ ﻛﺎﻟﻨﺎﺭ ﺗﺸﺘﻌﻞ ﳑﻦ ﻋﻠﻴﻪ ﻏﺒﺎﻭﺓﹲ ،ﻭﺗﺮﻯ
ﺍﻻﺑﺘﺬﺍﻝ ﻭﻻ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﻻ ﳛﻠﻔﻮﻥ ﺑﻪ ﺇﺫﺍ ﺧﺮﺟﻮﺍ
ﺭﺃﻱ ﺍﻷﻫﻭﺍﺯﻱ ﻓﻲ ﺍﻟﻘﻭﺍﺩﺓ
ﻭﺃﻧﺸﺪ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻷﻫﻮﺍﺯﻱ ﰲ ﻗﻮﺍﺩﺓ:
ﲡﺮﻱ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﳎﺮﻯ ﺍﻟﺪﻡ ﺗﻜﺎﺩ ﻟﻮ ﱂ ﺗﻜﻦ ﺃﻧﺴﻴ ﺔﹰ
ﳏﻠﹼﻪ ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻋﻈﻢ ﻻ ﻳﻌﺼﻢ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﻛﻴﺪﻫﺎ
ﺸﺭﻭﻁ ﻤﻨﺎﺠﺎﺓ ﺍﻟﻐﺎﺩﺓ
ﻭﺃﻧﺸﺪ ﻵﺧﺮ ﺃﻳﻀﺎﹰ:
ﻣﻦ ﺍﻟﻐﻮﺍﱐ ﺻﻌﺒﺔ ﺍﳌﻨﻘﺪﻩ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻨﺎﺟﻲ ﻏﺎﺩﺓﹰ
ﺃﺩﺏ ﰲ ﺍﻟﻈﹼﻠﻤﺎﺀ ﻣﻦ ﺟﺮﺍﺩﺓ ﻓﺎﺩﺳﺲ ﳍﺎ ﻋﺠﻴﺰﺍﹰ ﻗﻮﺍﺩﺓ
ﺗﻠﻮﺡ ﰲ ﺟﺒﻴﻨﻬﺎ ﺍﻟﺴﺠﺎﺩﺓ ﻗﺪ ﺍﳓﻨﺖ ﻣﻦ ﺷﺪﺓ ﺍﻟﻌﺒﺎﺩﺓ
ﰲ ﻳﺪﻫﺎ ﺳﺒﺤﺘﻬﺎ ﺍﻟﺼﻴﺎﺩﺓ ﻛﺎﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻭ ﻗﺘﺎﺩﺓ
ﻗﺪ ﺃﻟﻔﺖ ﻏﺮﺍﺋﺐ ﺍﻟﻘﻴﺎﺩﺓ ﻗﺪ ﺃﺣﻜﻤﺖ ﻣﻦ ﺷﺪﺓ ﺍﳌﺮﺍﺩﺓ
ﺑﺬﻛﺮ ﻛﻞﹼ ﻏﺎﻓﻞٍ ﻣﻌﺎﺩﺓ ﻓﺈﻧﻬﺎ ﺗﺪﺧﻞ ،ﻛﺎﳌﺮﺗﺎﺩﺓ،
ﺣﺘﻰ ﺇﺫﺍ ﻧﺼﺒﺖ ﳍﺎ ﺍﻟﻮﺳﺎﺩﺓ ﻭﺗﺼﻒ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ
ﰒﹼ ﺧﻠﺖ ﺑﺎﻟﻐﺎﺩﺓ ﺍﳌﺮﺍﺩﺓ ﻭﻻﺣﻈﺖ ﻋﻘﻠﺔ ﻭﻗﹼﺎﺩﺓ
ﺣﺘﻰ ﺗﺮﻯ ﻃﺎﻋﺘﻬﺎ ﺳﻌﺎﺩﺓ ﺗﺮﻭﺿﻬﺎ ﺑﺎﻟﻠﹼﺠﻢ ﺍﳌﻘﺎﺩﺓ
ﺯﻫﺩﻫﺎ ﻴﻐﺭ ﺍﻟﻌﻴﻭﻥ
ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻫﺮ:
ﻭﺃﺳﺮﻉ ﻣﻦ ﺳﻴﻞٍ ﺑﻠﻴﻞٍ ﺇﺫﺍ ﺍﺣﺘﻔﻞ ﻓﺄﺭﺳﻠﺘﻬﺎ ﺃﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻴﻒ ﻣﻘﺪﻣ ﺎﹰ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 130
ﻟﻄﺎﻓﺘﻬﺎ ﰲ ﺍﻟﺮﺃﻱ ﻭﺍﻟﻘﻮﻝ ﻭﺍﳊﻴﻞ. ﺏ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻞ ﰲ ﻛ ﹼﻞ ﻣﻔﺼﻞ
ﺗﺪ
ﻭﺪﻱ ﺇﱃ ﻃﺮﻕ ﺍﻟﻀﻼﻝ ﻓﻼ ﺗﻀﻞ ﻳﺬ ﹼﻝ ﳍﺎ ﺍﻟﺼﻌﺐ ﺍﳉﻤﻮﺡ ﻗﻴﺎﺩﻩ
ﺇﺫﺍ ﻣﺎ ﺭﺁﻫﺎ ﻭﻫﻲ ﺃﺧﺘﻞ ﻣﻦ ﺧﺘﻞ ﻳﺮﻯ ﺍﻟﻔﻄﻦ ﺍﻟﺪﺍﻫﻲ ﻋﻠﻴﻬﺎ ﻋﺒﺎﺩﺓ
ﻭﻳﺴﺘﱰﻝ ﺍﻟﻌﺼﻤﺎﺀ ﻣﻦ ﺷﻐﻒ ﺍﻟﻘﻠﻞ ﻳﺆﻟﹼﻒ ﺑﲔ ﺍﻷﺳﺪ ﻭﺍﻟﺸﺎﺀ ﻟﻄﻔﻬﺎ
ﻷﻟﹼﻔﺖ ﺍﻟﺬﹼﺋﺐ ﺍﻷﺯﻝ ﻣﻊ ﺍﳊﻤﻞ ﻭﻟﻮ ﺃﻧﻬﺎ ﺷﺎﺀﺕ ،ﺑﺄﻫﻮﻥ ﺳﻌﻴﻬﺎ،
ﺑﺮﻗﻴﺘﻬﺎ ﻳﻮﻣﺎﹰ ﻟﺰﻝﹼ ﺎ ﺍﳉﺒﻞ ﻭﻟﻮ ﺟﺒﻞﹲ ﺭﺍﻣﺖ ﺇﺯﺍﻟﺔ ﺭﻛﻨﻪ
ﻭﺗﺴﺒﻴﺤﻬﺎ ﻋﻨﺪ ﺍﻟﺸﺮﻭﻕ ﻭﰲ ﺍﻷﺻﻞ ﻳﻐ ﺮ ﺍﻟﻌﻴﻮﻥ ﺯﻫﺪﻫﺎ ﻭﺧﺸﻮﻋﻬﺎ
ﻭﺗﻔﺘﺢ ﻣﺎ ﻗﺪ ﻛﺎﻥ ﻏﻠﻘﺎﹰ ﻭﻣﺎ ﻗﻔﻞ. ﺗﺴﻬﻞ ﻣﺎ ﻗﺪ ﻛﺎﻥ ﻭﻋﺮﺍﹰ ﻃﺮﻳﻘﻪ
ﻗﺎﻤﺘﻬﺎ ﻏﺼﻥ ﺒﺎﻥٍ ﻤﻤﻁﻭﺭ
ﻭﺃﻧﺸﺪ ﻻﺑﻦ ﺑﺸﲑ:
ﻣﺖ ﺍﻟﺘﺠﺎﺭﺏ ﺃﺳﺒﺎﺏ ﺍﳌﻘﺎﺩﻳﺮ ﻭﺯﻭﻟﺔٍ ﰲ ﺍﻟﺬﻱ ﺭﺍﻣﺖ ﻳﺘﺎﺡ ﳍﺎ
ﻣﺸﻴﺪ ﳏﻜﻢ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺍﻟﺴﻮﺭ ﺏ ﳍﺎ
ﻻ ﲢﺰﺭ ﺍﳋﻮﺩ ﻣﻨﻬﺎ ﺃﻥ ﺗﺪ
ﻣﻦ ﺣﺮ ﻣﺎ ﻧﻌﺘﺖ ﻟﺴﺐ ﺍﻟ ﺰﻧﺎﺑﲑ ﻛﺄﻥﹼ ﰲ ﻗﻠﺐ ﻣﻦ ﻳﺼﻐﻲ ﳌﻨﻄﻘﻬﺎ
ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻣﻦ ﻟﻄﻒٍ ﻭﺗﻘﺪﻳﺮ ﺃﺧﻔﻰ ﻣﻦ ﺍﻟﺮﻭﺡ ﰲ ﺗﺄﻟﻴﻒ ﻣﻌﺼﻴ ﺔٍ
ﺗﺸﻴﻤﻬﺎ ﺑﺬﻭﺍﺕ ﺍﻟﱪ ﻭﺍﳋﲑ ﻗﺪ ﻧﺎﻃﺖ ﺍﻟﺪﻫﺮ ﻣﺼﺒﺎﺣﺎﹰ ﲟﻌﺼﻤﻬﺎ
ﻛﻐﺼﻦ ﺑﺎﻥٍ ﺭﺷﻴﻖ ﺍﻟﻘﺪ ﳑﻄﻮﺭ ﺧﻠﺖ ﺑﻮﺍﺿﺤﺔ ﺍﳋﺪﻳﻦ ﳐﻄﻔﺔٍ
ﺗﻘﺎﺭﺏ ﺍﳋﻄﻮ ﰲ ﻣﻴﻞ ﻭﺑﺎﻃﲑ ﺑﺎﺗﺖ ﺗﻌﻠﹼﻤﻬﺎ ﰲ ﻃﻮﻝ ﻟﻴﻠﺘﻬﺎ
ﻳﺮﻧﻮ ﲟﻘﻠﺘﻬﺎ ﺃﻧﻔﺎﺱ ﻣﺒﻬﻮﺭ ﺭﻓﻘﺎﹰ ،ﻭﺗﻘﻠﻴﺐ ﻋﲔٍ ﻋﻨﺪ ﻛﻞﹼ ﻓﱴ
ﰲ ﺍﻟﺴﻮﻡ ،ﺣﺘﻰ ﺃﺟﺎﺑﺖ ﺑﻌﺪ ﺗﻌﺴﲑ ﻣﺎ ﺯﻟﺖ ﺃﺳﺄﳍﺎ ﺣﻈﹼﺎﹰ ﻭﺗﺮﻓﻊ ﱄ
ﺃﺯﻫﻮ ﺑﺮﺅﻳﺘﻪ ﺯﻫﻮ ﺍﳌﻴﺎﺳﲑ. ﻟﺒﺬﻝٍ ﺃﺻﻐﺮ ،ﺩﻫﺮﺍﹰ ﻛﻨﺖ ﺃﺩﺧﺮﻩ،
ﺍﻟﻤﺎﺸﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺎﺀ
ﻭﺃﻧﺸﺪ ﻹﺳﺤﺎﻕ ﺑﻦ ﺧﻠﻒ ﺍﻟﺒﺼﺮﻱ:
ﺃﻭ ﺃﺫﻥ ﺧﺮﺳﺎﺀ ﺃﺿﺤﺖ ﻏﲑ ﺧﺮﺳﺎﺀ ﻟﻮ ﺃﻥﹼ ﺭﻗﻴﺘﻬﺎ ﰲ ﺻﺨﺮﺓٍ ﻧﻄﻘﺖ
ﻭﻟﻮ ﺗﺸﺎﺀ ﻣﺸﺖ ﺭﻓﻘﺎﹰ ﻋﻠﻰ ﺍﳌﺎﺀ. ﺃﺧﻔﻰ ﻣﻦ ﺍﻟﺮﻭﺡ ﺇﺫ ﺩﺑﺖ ﳊﺎﺟﺘﻬﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 131
ﻋﻴﺒﻪ ﺇﺼﻼﺡ ﺸﺄﻥ ﺍﻟﻌﺸﺎﺌﺭ
ﻭﺃﻧﺸﺪ ﺍﳋﻤﺎﺭ:
ﻭﺭﻣﻮﻩ ﺑﺎﻟﻜﺒﺎﺋﺮ ﻇﻠﻢ ﺍﻟﻨﺎﺱ ،ﺣﺴﺒﻨﺎ
ﺣﻪ ﺑﲔ ﺍﻟﻌﺸﺎﺋﺮ ﻣﺎ ﻟﻪ ﻋﻴﺐ ﺳﻮﻯ ،ﺇﺻﻼ
ﻗﻭﺍﺩ ﻴﺨﻠﻲ ﻤﻨﺯﻟﻪ ﺒﺩﺭﻫﻤﻴﻥ
ﻭﺃﻧﺸﺪ ﻟﻌﺒﺪ ﺑﻦ ﻭﻫﺐ:
ﻛﺬﺑﺘﻢ ،ﻣﺎ ﺃﺑﻮ ﺣﻔﺺ ﺑﻘﻮﺍﺩ ﻗﺎﻟﻮﺍ ﺍﺑﻦ ﻋﺜﻤﺔ ﻗﻮﺍﺩ ،ﻓﻘﻠﺖ ﳍﻢ:
ﺑﺎﻟﺪﺭﳘﲔ ﻭﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﺰﺍﺩ ﻟﻜﻨﻪ ﺭﺟﻞﹲ ﳜﻠﻴﻚ ﻣﱰﻟﻪ
ﺍﻟﻤﺘﻜﺎﻤﻝ
ﻭﺃﻧﺸﺪ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ:
ﺇﱃ ﻏﺰﺍﻝٍ ﻋﻨﻴﻒ ﻫﻞ ﻣﻦ ﺭﺳﻮﻝ ﻟﻄﻴﻒ
ﻭﲰﺖ ﻗﺲ ﻋﻔﻴﻒ ﻟﻪ ﺳﺮﻳﺮﺓ ﺫﺋﺐٍ
ﻓﻔﺎﻕ ﻛﻞﹼ ﻇﺮﻳﻒٍ ﺗﻜﺎﻣﻞ ﺍﻟﻈﹼﺮﻑ ﻓﻴﻪ
ﻨﺤﻥ ﻤﻨﺼﺭﻓﺎﻥ
ﻭﻣﻦ ﻣﻠﺢ ﻣﺎ ﻗﻴﻞ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺪﻣﻴﻨﺔ:
ﻋﻠﻰ ﺣﺎﺿﺮ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺗﺮﺩﺍﻥ ﺧﻠﻴﻠ ﻲ ﺳﲑﺍ ﻣﺴﻌﺪﻳﻦ ﻓﺴﻠﹼﻤﺎ
ﻭﻣﺮﺍ ﻓﻘﻮﻻ :ﳓﻦ ﻣﻨﺼﺮﻓﺎﻥ ﻭﻣﺮﺍ ﻓﻘﻮﻻ :ﳓﻦ ﻧﻄﻠﺐ ﺣﺎﺟ ﺔﹰ
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺨﻠﻕ ﺍﻟﻨﹼﺴﺎﺀ
ﺃﻭﺼﺎﻑ ﺍﻟﻨﹼﺴﺎﺀ
ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺿﺨﻤﺔﹰ ﰲ ﺗﻌﻤﺪٍ ﻭﻋﻠﻰ ﺍﻋﺘﺪﺍﻝٍ ﻓﻬﻲ :ﺭﳎﻠﺔ .ﻓﺈﺫﺍ ﺯﺍﺩ ﺿﺨﻤﻬﺎ ﻭﱂ ﺗﻘﺒﺢ ﻓﻬﻲ :ﻣﺴﺒﺤﻠﺔ.
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻃﻮﻳﻠﺔﹰ ﻗﻴﻞ :ﺟﺎﺭﻳﺔﹲ ﺳﺒﻄﺔﹲ ﻭﻋﻴﻄﺒﻮﻝ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺎ ﻣﺴﺤﺔﹲ ﻣﻦ ﲨﺎﻝٍ ﻓﻬﻲ :ﺟﻴﻠﺔﹲ ﻭﻭﺿﻴﺌﺔﹲ .ﻓﺈﺫﺍ
ﺃﺷﺒﻪ ﺑﻌﻀﻬﺎ ﰲ ﺍﳊﺴﻦ ﺑﻌﻀﺎﹰ ﻓﻬﻲ :ﺣﺴﺎﻧﺔﹲ .ﻓﺈﺫﺍ ﺍﺳﺘﻐﻨﺖ ﲜﻤﺎﳍﺎ ﻋﻦ ﺍﻟﺰﻳﻨﺔ ﻓﻬﻲ :ﻏﺎﻧﻴﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻻ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 132
ﺗﺒﺎﱄ ﺃﻥ ﺗﻠﺒﺲ ﺛﻮﺑﺎﹰ ﺣﺴﻨﺎﹰ ﻭﻻ ﻗﻼﺩﺓﹰ ﻓﺎﺧﺮﺓﹰ ﻓﻬﻲ :ﻣﻌﻄﺎﻝﹲ .ﻓﺈﺫﺍ ﻛﺎﻥ ﺣﺴﻨﻬﺎ ﺛﺎﺑﺘﺎﹰ ﻛﺄﻧﻬﺎ ﺭﲰﺖ ﺑﻪ ﻓﻬﻲ:
ﻭﺳﻴﻤﺔﹲ .ﻓﺈﺫﺍ ﻗﺴﻢ ﳍﺎ ﺣﻆﱞ ﻭﺍﻓﺮ ﻣﻦ ﺍﳊﺴﻦ ﻓﻬﻲ :ﻗﺴﻴﻤﺔﹲ.
ﻭﻗﺎﻟﻮﺍ :ﻭﻗﺎﻝ ﺍﻟﺼﺒﺎﺣﺔ ﰲ ﺍﻟﻮﺟﻪ ﺍﻟﻮﺿﺎﺀﺓ ﰲ ﺍﻟﺒﺸﺮﺓ .ﺍﳉﻤﺎﻝ ﰲ ﺍﻷﻧﻒ .ﺍﳊﻼﻭﺓ ﰲ ﺍﻟﻌﻴﻨﲔ .ﺍﳌﻼﺣﺔ ﰲ
ﺍﻟﻔﻢ .ﺍﻟﻈﹼﺮﻑ ﰲ ﺍﻟﻠﹼﺴﺎﻥ .ﺍﻟﺮﺷﺎﻗﺔ ﰲ ﺍﻟﻘﺪ .ﺍﻟﻠﹼﺒﺎﻗﺔ ﰲ ﺍﻟﺸﻤﺎﺋﻞ .ﻛﻤﺎﻝ ﺍﳊﺴﻦ ﰲ ﺍﻟﺸﻌﺮ.
ﻭﺍﳌﺮﺃﺓ ﺍﻟﺮﻋﺒﻮﺑﺔ :ﺍﻟﺒﻴﻀﺎﺀ .ﺍﻟﺰﻫﺮﺍﺀ :ﺍﻟﱵ ﻳﻀﺮﺏ ﺑﻴﺎﺿﻬﺎ ﺇﱃ ﺻﻔﺮﺓٍ ﻛﻠﻮﻥ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺒﺪﺭ .ﻭﺍﳍﺠﺎﻥ :ﺍﳊﺴﻨﺔ
ﺍﻟﺒﻴﺎﺽ.
ﻭﺍﳌﺮﺃﺓ ﻃﻔﻠﺔﹲ ﻣﺎ ﺩﺍﻣﺖ ﺻﻐﲑﺓﹰ؛ ﰒﹼ ﻭﻟﻴﺪﺓﹲ ﺇﺫﺍ ﲢﺮﻛﺖ؛ ﰒﹼ ﻛﺎﻋﺐ ﺇﺫﺍ ﻛﻌﺐ ﺛﺪﻳﻬﺎ؛ ﰒﹼ ﻧﺎﻫﺪ ﺇﺫﺍ ﺯﺍﺩ؛ ﰒﹼ ﻣﻌﺼﺮ
ﺇﺫﺍ ﺃﺩﺭﻛﺖ؛ ﰒﹼ ﺧﻮﺩ ﺇﺫﺍ ﺗﻮﺳﻄﺖ ﺍﻟﺸﺒﺎﺏ.
ﻭﺍﻟﺰﺟﺎﺀ :ﺍﻟﺪﻗﻴﻘﺔ ﺍﳊﺎﺟﺒﲔ ﺍﳌﻤﺘﺪﻤﺎ ﺣﺘﻰ ﻛﺄﻧﻬﻤﺎ ﺧﻄﹼﺎ ﺑﻘﻠﻢٍ .ﻭﺍﻟﺒﻠﺞ :ﺇﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻓﺮﺟﺔﹰ ،ﻭﻫﻮ
ﻳﺴﺘﺤﺐ ،ﻭﻳﻜﺮﻩ ﺍﻟﻘﺮﻥ ﻭﻫﻮ ﺍﺗﺼﺎﳍﻤﺎ .ﻭﺍﻟﺪﻋﺞ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﲔ ﺷﺪﻳﺪﺓ ﺍﻟﺴﻮﺍﺩ ﻣﻊ ﺳﻌﺔ ﺍﳌﻘﻠﺔ .ﻭﺍﻟﱪﺝ:
ﺷﺪﺓ ﺳﻮﺍﺩﳘﺎ ﻭﺷﺪﺓ ﺑﻴﺎﺿﻬﻤﺎ .ﻭﺍﻟﻨﺠﻞ :ﺳﻌﺘﻬﻤﺎ .ﺍﻟﻜﺤﻞ :ﺳﻮﺍﺩ ﺟﻔﻮﻤﺎ ﻣﻦ ﻏﲑ ﻛﺤﻞٍ .ﺍﳊﻮﺭ :ﺍﺗﺴﺎﻉ
ﺳﻮﺍﺩﳘﺎ.
ﺍﻟﺸﻨﺐ :ﺭﻗﹼﺔ ﺍﻷﺳﻨﺎﻥ ﻭﺍﺳﺘﻮﺍﺅﳘﺎ ﻭﺣﺴﻨﻬﺎ .ﺍﻟﺮﺗﻞ :ﺣﺴﻦ ﺗﻨﻀﻴﺪﻫﺎ ﻭﺍﺗﺴﺎﻗﻬﺎ .ﺍﻟﺘﻔﻠﻴﺞ :ﺗﻔﺮﺝ ﻣﺎ ﺑﻴﻨﻬﻤﺎ.
ﺍﻟﺸﺘﺖ :ﺗﻔﺮﻗﻬﺎ ﰲ ﻏﲑ ﺗﺒﺎﻋﺪٍ ﰲ ﺍﺳﺘﻮﺍﺀٍ ﻭﺣﺴﻦٍ ﻳﻘﺎﻝ ﻣﻨﻪ ،ﺛﻐﺮ ﺷﺘﻴﺖ .ﺍﻷﺷﺮ :ﲢﺪﻳﺪ ﰲ ﺃﻃﺮﺍﻑ ﺍﻟﺜﹼﻨﺎﻳﺎ ﻳﺪﻝﹼ
ﻋﻠﻰ ﺍﳊﺪﺍﺛﺔ .ﺍﻟﻈﹼﻠﹼﻢ :ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﳚﺮﻱ ﻋﻠﻰ ﺍﻷﺳﻨﺎﻥ ﻣﻦ ﺍﻟﱪﻳﻖ .ﺍﳉﻴﺪ :ﻃﻮﻝ ﺍﻟﻌﻨﻖ .ﺍﻟﺘﻠﻊ :ﺇﺷﺮﺍﻓﻬﺎ.
ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺷﺎﺑﺔﹰ ﺣﺴﻨﺔ ﺍﳋﻠﻖ ﻓﻬﻲ :ﺧﻮﺩ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﲨﻴﻠﺔ ﺍﻟﻮﺟﻪ ﺣﺴﻨﺔ ﺍﳌﻌﺮﻯ ﻓﻬﻲ :ﻨﻜﺔ .ﻓﺈﺫﺍ
ﻛﺎﻧﺖ ﺩﻗﻴﻘﺔ ﺍﶈﺎﺳﻦ ﻓﻬﻲ :ﳑﻠﻮﺩﺓﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺣﺴﻨﺔ ﺍﻟﻘﺪ ،ﻟﻴﻨﺔ ﺍﻟﻌﺼﺐ :ﻓﻬﻲ :ﺧﺮﻋﺒﺔﹲ .ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﱂ
ﻳﺮﻛﺐ ﺑﻌﺾ ﳊﻤﻬﺎ ﺑﻌﻀﺎﹰ ﻓﻬﻲ :ﻣﺒﺘﻠﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻟﻄﻴﻔﺔ ﺍﻟﺒﻄﻦ ﻓﻬﻲ ﲬﺼﺎﻧﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻟﻄﻴﻔﺔ ﺍﻟﻜﺸﺤﲔ
ﻓﻬﻲ :ﻫﻀﻴﻢ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻟﻄﻴﻔﺔ ﺍﳋﺼﺮ ﻣﻊ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻘﺎﻣﺔ ﻓﻬﻲ :ﳑﺸﻮﻗﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻃﻮﻳﻠﺔ ﺍﻟﻌﻨﻖ ﰲ ﺍﻋﺘﺪﺍ ٍﻝ
ﻭﺣﺴﻦٍ ﻓﻬﻲ :ﻋﻄﺒﻮﻝ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻄﻴﻤﺔ ﺍﻟﻌﺠﻴﺰﺓ ﻓﻬﻲ :ﺭﺩﺍﺡ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﲰﻴﻨﺔﹰ ﳑﺘﻠﺌﺔ ﺍﻟﺬﹼﺭﺍﻋﲔ ﻭﺍﻟﺴﺎﻗﲔ
ﻓﻬﻲ ﺧﺪﳉﺔﹲ.
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﲰﻴﻨﺔﹰ ﺗﺮﺗﺞ ﻣﻦ ﲰﻨﻬﺎ ﻓﻬﻲ ﻣﺮﻣﺎﺩﺓﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﺮﻋﺪ ﻣﻦ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﻐﻀﺎﺿﺔ ﻓﻬﻲ ﺑﺮﻫﺮﻫﺔﹲ :ﻓﺈﺫﺍ
ﻛﺎﻧﺖ ﻛﺄﻥﹼ ﺍﳌﺎﺀ ﳚﺮﻱ ﰲ ﻭﺟﻬﻬﺎ ﻓﻬﻲ ﺭﻗﺮﺍﻗﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺭﻗﻴﻘﺔ ﺍﳉﻠﺪ ﻧﺎﻋﻤﺔ ﺍﻟﺒﺸﺮﺓ ﻓﻬﻲ :ﺑﻀﺔﹲ .ﻓﺈﺫﺍ
ﻋﺮﻓﺖ ﰲ ﻭﺟﻬﻬﺎ ﻧﻀﺮﺓ ﺍﻟﻨﻌﻴﻢ ﻓﻬﻲ :ﻧﻈﺮﺓﹲ .ﻓﺈﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻓﺘﻮﺭ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﻟﺴﻤﻨﻬﺎ ﻓﻬﻲ :ﺃﻧﺎﺓﹲ ﻭﻭﻫﻨﺎﻧﺔﹲ .ﻓﺈﺫﺍ
ﻛﺎﻧﺖ ﻃﻴﺒﺔ ﺍﻟﺮﻳﺢ ﻓﻬﻲ ﻨﺎﻧﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻈﻴﻤﺔ ﺍﳋﻠﻖ ﻣﻊ ﲨﺎﻝٍ ﻓﻬﻲ ﻋﺮﻫﺮﺓﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻧﺎﻋﻤﺔﹰ ﲨﻴﻠ ﹰﺔ
ﻓﻬﻲ :ﻋﺒﻘﺮﺓﹲ :ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﺜﻨﻴﺔﹰ ﻟﻠﲔٍ ﻭﺗﻌﻤﺪٍ ﻓﻬﻲ :ﻏﻴﺪﺍﺀ ﻭﻏﺎﺩﺓﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻃﻴﺒﺔ ﺍﻟﻔﻢ ﻓﻬﻲ :ﺭﺷﻮﻑ .ﻓﺈﺫﺍ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 133
ﻛﺎﻧﺖ ﻃﻴﺒﺔ ﺭﻳﺢ ﺍﻟﻴﺪ ﻓﻬﻲ :ﺃﻧﻮﻑ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻃﻴﺒﺔ ﺍﳋﻠﻮﺓ ﻓﻬﻲ :ﺭﺻﻮﻑ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻟﻌﻮﺑﺎﹰ ﺿﺤﻮﻛﺎﹰ.
ﻓﻬﻲ :ﴰﻮﻉ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﺎﻣﺔ ﺍﻟﺸﻌﺮ ﻓﻬﻲ :ﻓﺮﻋﺎﺀ .ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﳌﺮﻓﻘﻴﻬﺎ ﺣﺠﻢ ﻣﻦ ﲰﻨﻬﺎ ﻓﻬﻲ :ﺩﺭﻣﺎﺀ .ﻓﺈﺫﺍ
ﺿﺎﻕ ﻣﻠﺘﻘﻰ ﻓﺨﺬﻳﻬﺎ ﻟﻜﺜﺮﺓ ﳊﻤﻬﺎ ﻓﻬﻲ :ﻟﻔﹼﺎﺀ.
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺣﻴﻴﺔﹰ ﻓﻬﻲ :ﺧﻔﺮﺓﹲ ﻭﺧﺮﻳﺪﺓﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﻨﺨﻔﻀﺔ ﺍﻟﺼﻮﺕ ﻓﻬﻲ :ﺭﺧﻴﻤﺔﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﳏﺒﺔﹰ
ﺯﻭﺟﻬﺎ ﻣﺘﺤﺒﺒﺔﹰ ﺇﻟﻴﻪ ﻓﻬﻲ :ﻋﺮﻭﺏ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻧﻔﻮﺭﺍﹰ ﻣﻦ ﺍﻟﺮﻳﺐ ﻓﻬﻲ :ﻧﻮﺍﺭ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﲡﺘﻨﺐ ﺍﻷﻗﺬﺍﺭ
ﻓﻬﻲ :ﻗﺬﻭﺭ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻔﻴﻔﺔﹰ ﻓﻬﻲ :ﺣﺼﺎﻥﹲ .ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺎﻣﻠﺔ ﺍﻟﻜﻔﹼﲔ ﻓﻬﻲ ﺻﻨﺎﻉ.
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﺜﲑﺓ ﺍﻟﻮﻟﺪ ﻓﻬﻲ :ﺑﻨﻮﻥ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻗﻠﻴﻠﺔ ﺍﻟﻮﻻﺩﺓ ﻓﻬﻲ :ﻧﺰﻭﺭ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﻠﺪ ﺍﻟﺬﹼﻛﻮﺭ ﻓﻬﻲ:
ﻣﺬﻛﺎﺭ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﻠﺪ ﺍﻹﻧﺎﺙ ﻓﻬﻲ :ﻣﺌﻨﺎﺙﹲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﻠﺪ ﻣﺮﺓﹰ ﺫﻛﺮﺍﹰ ﻭﻣﺮﺓﹰ ﺃﻧﺜﻰ ﻓﻬﻲ :ﻣﻬﺎﺏ .ﻓﺈﺫﺍ
ﻛﺎﻧﺖ ﻻ ﻳﻌﻴﺶ ﳍﺎ ﻭﻟﺪ ﻓﻬﻲ :ﻣﻘﻼﺕ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﻠﺪ ﺍﻟﻨﺠﺒﺎﺀ ﻓﻬﻲ :ﻣﻨﺠﺎﺏ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﻠﺪ ﺍﳊﻤﻘﺎﺀ
ﻓﻬﻲ :ﳏﻤﻘﺔﹲ.
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻳﻐﺸﻰ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﳉﻤﺎﻉ ﻓﻬﻲ :ﺭﺑﻮﺥ .ﻭﺍﳌﻤﻜﻮﺭﺓ :ﺍﳌﻄﻮﻱ ﺍﳋﻠﻖ .ﻭﺍﻟﻠﹼﺪﻧﺔ :ﺍﻟﻠﹼﻴﻨﺔ ﺍﻟﻨﺎﻋﻤﺔ.
ﻭﺍﳌﻘﺼﺪﺓ :ﺍﻟﱵ ﻻ ﻳﺮﺍﻫﺎ ﺃﺣﺪ ﺇﻻﹼّ ﺃﻋﺠﺒﺘﻪ .ﻭﺍﳋﱪﳒﺔ :ﺍﳉﹼﺎﺭﻳﺔ ﺍﳊﺴﻨﺔ ﺍﳋﻠﻖ ﰲ ﺍﺳﺘﻮﺍﺀٍ .ﻭﺍﳌﺴﺒﻄﺮﺓ :ﺍﳉﺴﻴﻤﺔ.
ﻭﺍﻟﻌﺠﺰﺍﺀ :ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻌﺠﻴﺰﺓ .ﻭﺍﻟﺮﻋﺒﻮﺑﺔ :ﺍﻟﺮﻃﺒﺔ .ﻭﺍﻟﺮﺟﺮﺍﺟﺔ :ﺍﻟﺪﻗﻴﻘﺔ ﺍﳉﻠﺪ .ﻭﺍﻟﺮﺗﻜﺔ :ﺍﻟﻜﺜﲑﺓ ﺍﻟﻠﹼﺤﻢ؛
ﻭﺍﻟﻄﹼﻔﻠﺔ ﺍﻟﻨﺎﻋﻤﺔ .ﻭﺍﻟﺮﻭﺩ :ﺍﳌﺘﺜﻨﻴﺔ ﺍﻟﻠﹼﻴﻨﺔ .ﻭﺍﻷﻣﻠﻮﺩ :ﺍﻟﻨﺎﻋﻤﺔ؛ ﻭﻣﺜﻠﻬﺎ ﺍﳋﺮﻉ -ﻣﺄﺧﻮﺫﹲ ﻣﻦ ﻧﺒﺖ ﺍﳋﺮﻭﻉ ﻭﻫﻮ
ﻧﺒﺖ ﻟﻴﻦ -ﻭﺍﻟﺒﺎﺭﻗﺔ :ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﺜﹼﻐﺮ .ﻭﺍﻟﺪﻫﺜﻤﺔ :ﺍﻟﺴﻬﻠﺔ .ﻭﺍﻟﻌﺎﺗﻖ :ﺍﻟﱵ ﱂ ﺗﺘﺰﻭﺝ .ﻭﺍﻟﺒﻠﻬﺎﺀ :ﺍﻟﻜﺮﳝﺔ ،ﻭﺍﳌﻔﻀﻠﺔ
ﻋﻦ ﺍﻟﺴﺮﻩ ﺍﻟﻐﺮﻳﺮﺓ .ﻭﺍﻟﻌﻴﻄﻤﻮﺱ :ﺍﻟﻔﻄﻨﺔ ﺍﳊﺴﻨﺎﺀ.
ﻭﺍﻟﺴﻠﻬﺒﺔ :ﺍﳋﻔﻴﻔﺔ ﺍﻟﻠﹼﺤﻢ ،ﻭﺍﺪﻭﻟﺔ ﺍﳌﻤﺸﻮﻗﺔ .ﻭﺍﻟﺴﺮﻋﻮﻓﺔ :ﺍﻟﻨﺎﻋﻤﺔ ﺍﻟﻄﹼﻮﻳﻠﺔ .ﻭﺍﻟﻔﻴﺼﺎﺀ ﻭﺍﻟﻌﻔﹼﺎﺀ :ﺍﻟﻄﹼﻮﻳﻠﺔ
ﺍﻟﻌﻨﻖ .ﻭﺍﻟﺘﻬﻨﺎﻧﺔ ﺃﻳﻀﺎﹰ :ﺍﻟﻀﺤﺎﻛﺔ ﺍﳌﻬﻠﻠﹼﺔ.
ﻭﺍﻟﻐﻴﻠﻢ :ﺍﳊﺴﻨﺎﺀ .ﻭﺍﳋﻠﻴﻖ :ﺍﳊﺴﻨﺔ ﺍﳋﻠﻖ؛ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﻫﻲ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺣﻴﺚ ﻧﻈﺮ ﻧﺎﻇﺮ ،ﺃﻱ ﻫﻲ ﺃﺣﺴﻦ
ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎﹰ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ :ﻭﻳﻘﺎﻝ ﻟﻠﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺴﻨﺎﺀ :ﻛﺄﻧﻬﺎ ﻓﺮﺱ ﺷﺮﻫﺎﺀ -ﻭﺍﻟﺸﺮﻫﺎﺀ :ﺍﳊﺪﻳﺪﺓ
ﺍﻟﻨﻔﺲ -ﻭﺍﻣﺮﺃﺓﹲ ﺣﺴﻨﺔ ﺍﳌﻌﺎﺭﻑ -ﻭﻣﻌﺎﺭﻓﻬﺎ :ﻭﺟﻬﻬﺎ -ﻭﺍﳌﺘﺤﺮﻳﺔ :ﺍﳊﺴﻨﺔ ﺍﳌﺸﻴﺔ ﰲ ﺧﻴﻼﺀ .ﻭﺍﻟﺸﻤﻮﺱ :ﺍﻟﱵ
ﻻ ﺗﻄﻤﻊ ﺍﻟﺮﺟﻞ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﻫﻲ ﺍﻟﺬﹼﻋﻮﺭ .ﻭﺍﻣﺮﺃﺓﹲ ﻇﻤﻴﺎﺀ :ﺇﺫﺍ ﻛﺎﻧﺖ ﲰﺮﺍﺀ ،ﻭﺷﻔﹼﺔﹲ ﻇﻤﻴﺎﺀ ﻛﺬﻟﻚ .ﻭﻳﻘﺎﻝ ﳍﺎ
ﺇﻧﻬﺎ ﳊﺴﻨﺔ ﺍﻟﻌﻄﻞ ﺃﻱ ﺍﳉﺴﻢ .ﻭﻳﻘﺎﻝ ﻋﺒﻘﺔﹲ ﺃﻱ ﺍﻟﱵ ﻳﺸﺎﻛﻠﻬﺎ ﻛﻞﹼ ﺍﻟﻨﺎﺱ.
ﺍﺨﺘﻼﻑ ﺍﻟﻨﹼﺎﺱ ﻓﻲ ﺃﻤﻭﺭٍ ﻋﺩﺓٍ
ﻭﻧﺬﻛﺮ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺜﹼﺪﻱ ﻭﺍﻟﻌﺠﺰ ﻭﺍﺪﻭﻟﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻀﺨﻤﺔ ﺍﻟﻄﹼﻮﻳﻠﺔ ،ﻭﺍﻟﻐﻀﻴﻀﺔ .ﻭﺍﺧﺘﻼﻑ
ﺷﻬﻮﺍﻢ ﰲ ﺍﳌﻤﺴﻮﺣﺔ ﻭﺍﳌﻔﻠﻜﺔ ﻭﺍﻟﻜﺎﻋﺐ ﻭﺍﻟﻨﺎﻫﺪ ﻭﺍﳌﻨﻜﺴﺮﺓ .ﻭﻣﻦ ﺍﺳﺘﺤﺴﻦ ﺍﻟﺜﹼﺪﻱ ﺍﻟﻀﺨﻢ ﺍﻟﺬﻱ ﳝﻸ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 134
ﺍﻟﻜﻔﹼﲔ ،ﻭﻣﻦ ﺫﻡ ﺫﻟﻚ.
ﻭﳑﻦ ﻭﺻﻒ ﺍﻟﺸﺤﻢ ﻋﺒﺪ ﺑﲏ ﺍﳊﺴﺤﺎﺱ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻋﻠﻲ ﻭﲢﻨﻮ ﺭﺟﻠﻬﺎ ﻣﻦ ﻭﺭﺍﺋﻴﺎ ﺗﻮﺳﺪﱐ ﻛﻔﹼﺎﹰ ﻭﺗﺮﻓﻊ ﻣﻌﺼﻤ ﺎﹰ
ﺎ ﺍﻟﻘﻄﺮ ،ﻭﺍﻟﺸﻘﹼﺎﻥ ﻣﻦ ﻋﻦ ﴰﺎﻟﻴﺎ ﺃﻣﻴﻞ ﺎ ﻣﻴﻞ ﺍﻟﻨﺰﻳﻒ ،ﻭﺃﺗﻘﻲ
ﻓﺴﺤﻴﻢ ﱂ ﻳﺘﺨﺬﻫﺎ ﻫﺪﻓﺎﹰ ﺗﺴﺘﺮ ﻋﻨﻪ ﺍﻟﺮﻳﺢ ﻭﺍﻟﻘﻄﺮ ﺇﻻﹼّ ﻭﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﻟﻀﺨﻢ.
ﻻ ﻴﺭﻴﺩﻫﺎ ﺨﻨﹼﺎﺀ ﻗﺒﺎﺀ
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺩﺧﻞ ﻣﺎﻟﻚ ﺍﻷﺷﺘﺮ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﰲ ﺻﺒﺤﺔ ﺑﻨﺎﺋﻪ ﻋﻠﻰ ﻧﺴﺎﺋﻪ
ﻓﻘﺎﻝ :ﻛﻴﻒ ﻭﺟﺪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻫﻠﻪ! ﻗﺎﻝ ﻛﺎﳋﲑ ﻣﻦ ﺍﻣﺮﺃﺓٍ ،ﻟﻮﻻ ﺃﻧﻬﺎ ﺧﻨﺎﺀ ﻗﺒﺎﺀ ﻗﺎﻝ :ﻭﻫﻞ ﻳﺮﻳﺪ ﺍﻟﺮﺟﺎﻝ
ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇﻻﹼّ ﺫﻟﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ :ﻛﻼﹼ ،ﺣﺘﻰ ﺗﺪﰱﺀ ﺍﻟﻀﺠﻴﻊ ،ﻭﺗﺮﻭﻱ ﺍﻟﺮﺿﻴﻊ.
ﺘﻔﻀﻴﻝ ﺍﻟﻤﺭﺃﺓ ﺍﻟﻤﺠﺩﻭﻟﺔ
ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻌﺠﺐ ﺑﺎﻟﻀﺨﻢ ﻭﺍﻟﺸﺤﻢ .ﻭﺃﻛﺜﺮ ﺍﻟﺒﺼﺮﺍﺀ ﲜﻮﺍﻫﺮ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﺟﻬﺎﺑﺬﺓ ﻫﺬﺍ ﺍﻷﻣﺮ
ﻳﻘﺪﻣﻮﻥ ﺍﺪﻭﻟﺔ ،ﻓﻬﻲ ﺗﻜﻮﻥ ﰲ ﻣﱰﻟﺔٍ ﺑﲔ ﺍﻟﺴﻤﻴﻨﺔ ﻭﺍﳌﻤﺸﻮﻗﺔ ﻣﻊ ﺟﻮﺩﺓ ﺍﻟﻘﺪ ﻭﺣﺴﻦ ﺍﳋﺮﻁ .ﻭﻻ ﺑﺪ ﺃﻥ
ﺗﻜﻮﻥ ﻛﺎﺳﻴﺔ ﺍﻟﻌﻈﺎﻡ .ﻭﺇﻧﻤﺎ ﻳﺮﺩﻭﻥ ﺑﻘﻮﳍﻢ ﳎﺪﻭﻟﺔﹰ ﺟﺪﻭﻟﺔ ﺍﻟﻌﺼﺐ ﻭﻗﻠﹼﺔ ﺍﻻﺳﺘﺮﺧﺎﺀ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺳﻠﻴﻤﺔﹰ ﻣﻦ
ﺍﻟﺰﻭﺍﺋﺪ ﻭﺍﻟﻔﻀﻮﻝ ،ﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ﲬﺼﺎﻧﺔﹰ ﻭﺳﻴﻔﺎﻧﺔﹰ ،ﻭﻛﺄﻧﻬﺎ ﺟﺪﻝ ﻋﻨﺎﻥٍ ﻭﻏﺼﻦ ﺑﺎ ﻥٍ ﻭﻗﻀﻴﺐ ﺧﻴﺰﺭﺍﻥ.
ﻭﺍﻟﺘﺜﻨﻲ ﻣﻦ ﻣﺸﻴﺔ ﺍﳌﺮﺃﺓ ﺃﺣﺴﻦ ﻣﺎ ﻓﻴﻬﺎ .ﻭﻻ ﳝﻜﻦ ﺫﻟﻚ ﺍﻟﻀﺨﻤﺔ ﻭﺍﻟﺴﻤﻴﻨﺔ .ﻭﻭﺻﻔﻮﺍ ﺍﺪﻭﻟﺔ ﻓﻘﺎﻟﻮﺍ :ﺃﻋﻼﻫﺎ
ﻗﻀﻴﺐ ،ﻭﺃﺳﻔﻠﻬﺎ ﻛﺜﻴﺐ.
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ:
ﻭﻣﻦ ﺭﺷﺄ ﺍﻟﻐﺰﻻﻥ ﺟﻴﺪ ﻭﻣﺬﺭﻑ ﳍﺎ ﻗﺴﻤﺔﹲ ﻣﻦ ﺧﻮﻁ ﺑﺎﻥٍ ﻭﻣﻦ ﻧﻘﻰ
ﺇﺫﺍ ﻣﺎ ﺑﺪﺕ ﻣﻦ ﺧﺪﺭﻫﺎ ﺣﲔ ﺗﻄﺮﻑ ﻳﻜﺎﺩ ﻛﻠﻴﻞ ﺍﻟﻄﹼﺮﻑ ﻳﻜﻠﻪ ﺧﺪﻫﺎ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﺗﻨﻮﺀ ﲞﺼﺮﻳﻬﺎ ﺛﻘﺎﻝ ﺍﻟﺮﻭﺍﺩﻑ ﻭﳎﺪﻭﻟﺔٍ ﺟﺪﻝ ﺍﻟﻌﻨﺎﻥ ﺇﺫﺍ ﻣﺸﺖ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻓﻐﺾ ،ﻭﺃﻣﺎ ﺭﺩﻓﻬﺎ ﻓﻜﺜﻴﺐ؛ ﻭﳎﺪﻭﻟﺔﹲ ،ﺃﻣﺎ ﳎﺎﻝ ﻭﺷﺎﺣﻬﺎ
ﻟﺘﻄﻠﻊ ﺃﺣﻴﺎﻧﺎﹰ ﻟﻪ ﻓﻴﻐﻴﺐ. ﳍﺎ ﺍﻟﻘﻤﺮ ﺍﻟﺴﺎﺭﻱ ﻧﺼﻴﺐ ،ﻭﺇﻧﻬﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 135
ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻮﺍﺱ .ﻭﻗﺪ ﺃﺣﺴﻦ ﻣﺎ ﺷﺎﺀ:
ﻣﺎ ﺣﻠﹼﻬﺎ ﺍﳌﺸﺮﻭﺏ ﻭﺍﳌﺄﻛﻮﻝ. ﺃﺣﻠﻠﺖ ﻣﻦ ﻗﻠﱯ ﻫﻮﺍﻙ ﳏﻠﹼ ﺔﹰ
ﻳﺘﺤﻴﺮ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ. ﺑﻜﻤﺎﻝ ﺻﻮﺭﺗﻚ ﺍﻟﱵ ﰲ ﻣﺜﻠﻬﺎ
ﺩﻭﻥ ﺍﻟﺴﻤﲔ ،ﻭﺩﻭﺎ ﺍﳌﻬﺰﻭﻝ . ﻓﻮﻕ ﺍﻟﻘﺼﲑﺓ ،ﻭﺍﻟﻄﹼﻮﻳﻠﺔ ﻓﻮﻗﻬﺎ؛
ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻷﻋﺸﻰ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﲤﺸﻲ ﺍﳍﻮﻳﻨﺎ ﻛﻤﺎ ﳝﺸﻲ ﺍﻟﻮﺣﻰ ﺍﻟﻮﺟﻞ ﻏﺮﺍﺀ ﻓﺮﻋﺎﺀ ﻣﺼﻘﻮﻝﹲ ﻋﻮﺍﺭﺿﻬﺎ
ﻣﺮ ﺍﻟﺴﺤﺎﺑﺔ ﻻ ﺭﻳﺚﹲ ﻭﻻ ﻋﺠﻞ ﻛﺄﻥﹼ ﻣﺸﻴﺘﻬﺎ ﻣﻦ ﺑﻴﺖ ﺟﺎﺭﻳﺘﻬﺎ
ﻓﻘﺪ ﻭﺻﻔﻬﺎ ﻛﻤﺎ ﺗﺮﻯ ﺑﺎﻟﻀﺨﻢ ،ﻭﻟﻜﻨﻪ ﻳﺬﻛﺮ ﺃﻓﺮﺍﻃﺎﹰ.
ﻭﻗﺎﻝ ﺍﻷﺣﻮﺹ:
ﻋﻨﺎﻥﹲ ﺿﺎﻉ ﺃﻧﻌﻤﺖ ﺃﻥ ﲡﻮﺩﺍ ﻣﻦ ﺍﳌﺪﳎﺎﺕ ﺍﻟﻠﹼﺤﻢ ﺟﺪﻻﹰ ﻛﺄﻧﻬﺎ
ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳉﺎﺣﻆ :ﻛﺎﻥ ﺃﺑﻮ ﻣﻌﻤﺮ ﺑﻦ ﻫﻼﻝ ﻳﻘﻮﻝ :ﻋﺬﺭﺕ ﺍﻟﺮﺟﻞ ﺍﻟﻄﹼﻮﻳﻞ ﺍﻷﻳﺮ ﺣﺘﻰ ﻳﺘﻤﻨﺎﻫﺎ ﺿﺨﻤﺔﹰ.
ﻭﻟﻜﻦ ﻣﺎ ﻋﺬﺭ ﺍﻟﺼﻐﲑ ﺍﻷﻳﺮ ﰲ ﺫﻟﻚ؟.
ﻭﻓﻲ ﺍﺨﺘﻼﻓﻬﻡ ﻓﻲ ﺍﻟﺜﹼﺩﻱ
ﺃﻧﺸﺪ ﻟﻠﻤﺮﺍﺭ ﺑﻦ ﺳﻌﻴﺪ
ﺳﺠﻤﺔ ﺍﻟﺜﹼﺪﻱ ﻭﳌﹼﺎ ﻳﻨﻜﺴﺮ ﺻﻠﺒﺔ ﺍﳋ ﺪ ﻃﻮﻳﻞﹲ ﺟﻴﺪﻫﺎ
ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﰲ ﺍﻟﻨﻬﻮﺩ:
ﻭﳜﺒﺄﻥ ﺭﻣﺎﻥ ﺍﻟﺜﹼﺪﻱ ﺍﻟﻨﻮﺍﻫﺪ ﳛﻄﻄﻦ ﺑﺎﻟﻌﻴﺪﺍﻥ ﰲ ﻛﻞﹼ ﻣﻘﻌﺪٍ
ﻭﺃﻧﺸﺪ ﳌﺴﻠﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ:
ﻭﻗﺪ ﻓﺠﺄﺎ ﺍﻟﻌﲔ ﻭﺍﻟﺸﺮ ﻭﺍﻗﻊ ﻓﺄﻗﺴﻤﺖ ﺃﻧﺴﻰ ﺍﻟﺪﺍﻋﻴﺎﺕ ﺇﱃ ﺍﻟﺼﱮ
ﻛﺄﻳﺪﻱ ﺍﻷﺳﺎﺭﻯ ﺃﺛﻘﻠﺘﻬﺎ ﺍﳉﻮﺍﻣﻊ ﻓﻐﻄﹼﺖ ﺑﺄﻳﺪﻳﻬﺎ ﲦﺎﺭ ﺻﺪﻭﺭﻫﺎ
ﻭﺫﻡ ﺃﻋﺮﺍﰊ ﺍﻣﺮﺃﺓﹰ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻣﺎ ﺑﻄﻨﻬﺎ ﺑﻮﺍﻟﺪٍ ،ﻭﻻ ﺷﻌﺮﻫﺎ ﺑﻮﺍﺭﺩٍ ،ﻭﻻ ﺛﺪﻳﻬﺎ ﺑﻨﺎﻫ ﺪٍ ،ﻭﻻ ﻓﻮﻫﻬﺎ ﺑﺒﺎﺭﺩٍ.
ﻭﻛﺘﺐ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺇﱃ ﺍﳊﻜﻢ ﺑﻦ ﺃﻳﻮﺏ ﻗﺎﻝ :ﺍﺧﻄﺐ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻣﺮﺃﺓﹰ ﲨﻴﻠﺔﹰ ﻣﻦ ﺑﻌﻴﺪٍ ،ﻣﻠﻴﺤﺔﹰ
ﻣﻦ ﻗﺮﻳﺐٍ ،ﺷﺮﻳﻔﺔﹰ ﰲ ﻗﻮﻣﻬﺎ ،ﺫﻟﻴﻠﺔﹰ ﰲ ﻧﻔﺴﻬﺎ ،ﺃﻣﺔﹰ ﻟﺒﻌﻠﻬﺎ . .ﻓﻜﺘﺐ ﺇﻟﻴﻪ :ﺃﺻﺒﺘﻬﺎ ،ﻭﻫﻲ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﺴﻤﻊ،
ﻟﻮﻻ ﻋﻈﻢ ﺛﺪﻳﻬﺎ! ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﳊﺠﺎﺝ :ﻻ ﳛﺴﻦ ﺑﺪﻥ ﺍﳌﺮﺃﺓ ﺣﺘﻰ ﻳﻌﻈﻢ ﺛﺪﻳﺎﻫﺎ ﻓﺘﺪﰲ ﺍﻟﻀﺠﻴﻊ ،ﻭﺗﺮﻭﻱ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 136
ﺍﻟﺮﺿﻴﻊ.
ﻭﻗﺎﻝ ﺁﺧﺮ ﻳﺬﻡ ﻋﻈﻢ ﺍﻟﺜﹼﺪﻱ:
ﻟﻄﺎﺋﻒ ﺛﺪﻱ ﺍﻟﺼﺪﺭ ﻏﻴﺪ ﺍﻟﺴﻮﺍﻟﻒ ﻟﻌﻤﺮﻱ ﻟﺒﻴﺾ ﳛﺘﻠﻠﻦ ﺑﻘﻔﺰﺓٍ
ﻵﺑﺎﻃﻬﺎ ﲢﺖ ﺍﻟﺜﹼﺪﻱ ﺗﻌﺎﻃﻒ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺿﺨﺎﻡ ﺑﻄﻮﺎ
ﻓﻲ ﺍﻟﻤﻤﺴﻭﺤﺔ ﺍﻟﺼﺩﺭ
ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ ﺍﳌﻤﺴﻮﺣﺔ ﺍﻟﱵ ﱂ ﻳﺒﺪ ﺑﺼﺪﺭﻫﺎ ﺷﻲﺀٌ:
ﻭﱂ ﻳﺒﺪ ﻟﻸﺗﺮﺍﺏ ﻣﻦ ﺛﺪﻳﻬﺎ ﺣﺠﻢ ﻭﻋﻠﹼﻘﺖ ﻟﻴﻠﻰ ﻭﻫﻲ ﺑﻜ ﺮ ﺧﺮﻳﺪﺓﹲ
ﺇﱃ ﺍﻟﻴﻮﻡ ﱂ ﻧﻜﱪ ﻭﱂ ﺗﻜﱪ ﺍﻟﺒﻬﻢ ﺻﻐﲑﻳﻦ ﻧﺮﻋﻰ ﺍﻟﺒﻬﻢ ،ﻳﺎ ﻟﻴﺖ ﺃﻧﲏ
ﻭﻗﺎﻝ ﻧﺼﻴﺐ:
ﻟﻘﻠﺖ :ﺑﻨﻔﺴﻲ ﺍﻟﻨﺸﻮ ﺍﻟﺼﻐﺎﺭ؛ ﻭﻟﻮﻻ ﺃﻥ ﻳﻘﺎﻝ :ﺻﺒﺎ ﻧﺼﻴﺐ.
ﺇﺫﺍ ﻇﻠﻤﺖ ﻓﻠﻴﺲ ﳍﺎ ﺍﻧﺘﺼﺎﺭ . ﺑﻨﻔﺴﻲ ﻛ ﹼﻞ ﻣﻬﻀﻮﻡٍ ﺣﺸﺎﻫﺎ
ﻛﻔﺎﻫﺎ ﺃﻥ ﻳﻼﺙ ﺎ ﺍﻹﺯﺍﺭ ﺇﺫﺍ ﻣﺎ ﺍﻟ ﺰﻝﹼ ﺿﺎﻋﻔﻦ ﺍﳊﺸﺎﻳﺎ
ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ:
ﻟﻄﺎﻑ ﺍﳊﺸﺎ ﲢﺖ ﺍﻟﺜﹼﺪﻱ ﺍﻟﻔﻮﺍﻟﻚ ﺑﻌﻴﺪﺍﺕ ﻣﻬﻮﻯ ﻛﻞﹼ ﻗﺮ ﻁٍ ﻋﻘﺪﻧﻪ
ﻭﺫﻛﺮ ﺁﺧﺮ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻨﻬﻮﺩ ﻓﻘﺎﻝ:
ﻋﻠﻰ ﺣﲔ ﺷﺒﺖ ﻭﺍﺳﺘﺒﺎﻥ ﻮﺩﻫﺎ ﻧﻈﺮﺕ ﺇﻟﻴﻬﺎ ﻧﻈﺮﺓﹰ ﻭﻫﻲ ﻋﺎﺗ ﻖ
ﻭﻟﻴﺲ ﰲ ﺍﳊﻴﻮﺍﻥ ﺷﻲﺀٌ ﻭﺍﺳﻊ ﺍﻟﺼﺪﺭ ﻏﲑ ﺍﻹﻧﺴﺎﻥ .ﻭﻻ ﰲ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺃﻧﺜﻰ ﰲ ﺻﺪﺭﻫﺎ ﺛﺪ ﻱ ﺇﻻﹼّ ﺍﳌﺮﺃﺓ
ﻭﺍﻟﻔﻴﻠﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ .ﻭﺍﻟﻌﺮﺏ ﲤﺪﺡ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺑﻄﻮﻝ ﺍﻷﻋﻨﺎﻕ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺁﺭﺍﺀ ﻓﻲ ﻁﻭﻝ ﺍﻷﻋﻨﺎﻕ
ﺳﻮﻯ ﺿﺨﻢ ﺃﻋﺠﺎﺯٍ ﺛﻘﺎﻝ ﺍﻟﺮﻭﺍﺩﻑ ﻭﻣﻦ ﻛ ﹼﻞ ﺷﻲﺀٍ ﻗﺪ ﻗﻀﻴﺖ ﻟﺒﺎﻧﱵ
ﻛﻤﺎ ﻛﺎﻥ ﺧﻴﻄﺎﻥ ﺍﻷﺭﺍﻙ ﺍﻟﺼﻌﺎﺋﻒ ﻭﻫﺼﺮﻱ ﺃﻋﻨﺎﻗﺎﹰ ﺗﻠﲔ ﻭﺗﻨﺜﲏ
ﻭﻗﻴﻞ ﻹﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻨﻈﺎﻡ :ﺃﻱ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺜﹼﺪﻱ ﺃﲪﺪ؟ ﻗﺎﻝ :ﻭﺟﺪﺕ ﺍﻟﻨﺎﺱ ﳜﺘﻠﻔﻮﻥ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﲰﻌﺖ ﺍﷲ
ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺣﲔ ﻭﺻﻒ ﺣﻮﺭ ﺍﻟﻌﲔ ﺟﻌﻠﻬﻦ ﻛﻮﺍﻋﺐ ﺃﺗﺮﺍﺑﺎﹰ .ﻭﱂ ﻳﻘﻞ ﻓﻮﺍﻟﻚ ﻭﻻ ﻧﻮﺍﻫﺪ .ﻭﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ:
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 137
ﻳﺴﺎﺭ ﺍﻟﻜﻮﺍﻋﺐ .ﻭﱂ ﺗﻘﻞ ﻳﺴﺎﺭ ﺍﻟﻨﻮﺍﻫﺪ ﻭﻻ ﻳﺴﺎﺭ ﺍﻟﻔﻮﺍﻟﻚ.
ﻭﱂ ﺃﺭﻫﻢ ﳜﺘﻠﻔﻮﻥ ﰲ ﻣﺪﺡ ﻋﻈﻢ ﺍﻟﺮﻛﺐ ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻨﺪﻱ ﰲ ﻃﻮﻝ ﺍﻷﻋﻨﺎﻕ .ﻳﻘﻮﻝ ﺍﻟﺸﻤﺮﺩﻝ.
ﻭﻃﻮﻝ ﺃﻧﺼﺒﺔ ﺍﻷﻋﻨﺎﻕ ﻭﺍﻷﻣﻢ ﻭﻳﺸﺒﻬﻮﻥ ﻣﻠﻮﻛﺎﹰ ﰲ ﻣﻬﺎﺑﺘﻬﻢ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﺭﻳﺢ ﺍﻹﻣﺎﺀ ﺇﺫﺍ ﺭﺍﺣﺖ ﺑﺄﺫﻓﺎﺭ . ﻃﻮﺍﻝ ﺃﻧﺼﺒﺔ ﺍﻷﻋﻨﺎﻕ ﱂ ﳚﺪﻭﺍ
ﻭﻫﻮﺓ ﺣﺴﻦ ﻣﺎ ﱂ ﻳﻄﻞ ﺟﺪﺍﹰ ،ﻓﺈﺫﺍ ﺃﻓﺮﻁ ﻛﺎﻥ ﻋﻴﺒﺎﹰ .ﻛﻤﺎ ﻋﻴﺐ ﺑﺬﻟﻚ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﺭﺋﻴﺲ ﺍﳌﻌﺘﺰﻟﺔ ﻓﺴﻤﻲ
ﻋﻨﻖ ﻧﻌﺎﻣﺔ ،ﻭﻋﻴﺐ ﺑﺬﻟﻚ ﺟﻌﻔﺮ ﺑﻦ ﳛﲕ ﺍﻟﱪﻣﻜﻲ.
ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻓﻴﻪ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﱏﺀ:
ﻛﺄﻧﻪ ﻧﺎﺧﺮ ﰲ ﺍﻟﺴﻴﻒ ﺑﺎﻟﻄﹼﻮﻝ ﺫﺍﻙ ﺍﻟﻮﺯﻳﺮ ﺍﻟﺬﻱ ﻃﺎﻭﻟﺖ ﻋﻼﻭﺗﻪ
ﻭﻗﺪ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﺃﻭﻝ ﻣﻦ ﺍﺗﺨﺬ ﻫﺬﺍ ﺍﻷﻃﻮﺍﻕ ﺍﻟﻌﺮﺍﺽ ،ﻓﺎﺳﺘﺤﺴﻨﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻩ ،ﻓﺎﺗﺨﺬﻭﻫﺎ.
ﺁﺭﺍﺀ ﻓﻲ ﺼﻔﺔ ﺍﻷﻋﻜﺎﻥ
ﻭﰲ ﺻﻔﺔ ﺍﻷﻋﻜﺎﻥ ﻳﻘﻮﻝ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ:
ﺇﺫﺍ ﺷﻒ ﻋﻨﻬﺎ ﺍﻟﺴﺎﺑﺮﻱ ﻓﺪﺍﺡ ﳍﺎ ﻋﻜﻦ ﺑﻴﺾ ﻛﺄ ﹼﻥ ﻏﻀﻮﺎ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﹼﻴﺐ ﺍﳌﺘﻨﺒﻲ:
ﺣﺘﻰ ﻳﺼﲑ ﻋﻠﻰ ﺍﻷﻋﻜﺎﻥ ﺃﻋﻜﺎﻧﺎ ﻳﻀﻤﻬﺎ ﺍﳌﺴﻚ ﺿﻢ ﺍﳌﺴﺘﻬﺎﻡ ﺎ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻃﻮﻉ ﺍﻟﻌﻨﺎﻕ ﻓﻼ ﺑﻜﺮ ﻭﻻ ﻧﺼﻒ ﻏﺮﺍﺀ ﻭﺍﺿﺤﺔ ﺃﻗﺮﺍﺏ ﺧﺮﻋﺒﺔ
ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﹼﺑﻴﺎﱐ:
ﻭﺍﻟﻨﺤﺮ ﻳﻨﻔﺠﻪ ﺑﺜﺪﻱ ﻣﻌﻘﹼﺪ ﻭﺍﻟﺒﻄﻦ ﺫﻭ ﻋﻜﻦٍ ﻟﻄﻴﻒٍ ﻃﻴﻪ،
ﺭﻳﺎ ﺍﻟﺮﻭﺍﺩﻑ ﺑﻀﺔ ﺍﳌﺘﺠﺮﺩ ﳏﻄﻮﻃﺔ ﺍﳌﺘﻨﲔ ﻏﲑ ﻣﻔﺎﺿ ﺔٍ
ﻣﺘﺤﻴﺰﺍﹰ ﲟﻜﺎﻧﻪ ﻣﻞﺀ ﺍﻟﻴﺪ ﻭﺇﺫﺍ ﳌﺴﺖ ،ﳌﺴﺖ ﺃﺟﺜﻢ ﺟﺎﲦ ﺎﹰ
ﻧﺰﻉ ﺍﳊﺰﻭﺭ ﺑﺎﻟﺮﺷﺎﺀ ﺍﳌﺨﻀﺪ ﻭﺇﺫﺍ ﻧﺰﻋﺖ ،ﻧﺰﻋﺖ ﻋﻦ ﻣﺴﺘﺤﺼﻒٍ
ﻭﺃﻧﺸﺪ ﻷﻋﺮﺍﰊ ﺁﺧﺮ:
ﻗﺎﻣﺖ ﺎﺩﻯ ﰲ ﺭﻗﻴﻖ ﺍﻟﻜﺘﺎﻥ ﳌﹼﺎ ﺭﺃﻳﺖ ﺃﻥﹼ ﺍﻟ ﺮﺣﻴﻞ ﻗﺪ ﺣﺎﻥ
ﻭﻋﻜﻦ ﻣﺜﻞ ﻣﺘﻮﻥ ﺍﻟﻐﺰﻻﻥ ﺑﻮﺍﺿﺢ ﺍﻟﻮﺟﻪ ﻗﻠﻴﻞ ﺍﳋﻴﻼﻥ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 138
ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ:
ﺑﺜﺪﻳﲔ ﰲ ﺻﺪﺭٍ ﻋﺮﻳﺾٍ ﻭﻛﻌﺜﺐ ﺇﺫﺍ ﺑﻄﺤﺖ ﻓﻮﻕ ﺍﻷﺛﺎﰲ ﺭﻓﻌﺘﻬﺎ
ﻓﺰﻋﻢ ﺃﻧﻬﺎ ﺇﺫﺍ ﺑﻄﺤﺖ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﱂ ﲤﺲ ﺍﻷﺭﺽ ﺑﺸﻲﺀٍ ﻣﻦ ﺳﺎﺋﺮ ﺟﺴﺪﻫﺎ ﺇﻻﹼّ ﻮﺩ ﺛﺪﻳﻴﻬﺎ ﻭﻋﻈﻢ ﺭﻛﺒﻬﺎ
ﻓﺼﺎﺭﺕ ﻟﺒﺪﺎ ﻛﺄﺛﺎﰲ ﺍﻟﻘﺪﺭ.
ﻭﻗﺎﻝ ﻋﺒﺪ ﺑﲏ ﺍﳊﺴﺤﺎﺱ:
ﻣﺜﻞ ﺳﻨﺎﻡ ﺍﻟﺒﻜﺮﺓ ﺍﳌﺎﺋﻞ ﻣﻦ ﻛﻞﹼ ﺑﻴﻀﺎ ﺀٍ ﳍﺎ ﻛﻌﺜﺐ
ﻭﺣﻠﻒ ﺍﺑﻦ ﻣﻄﻴﻊ ﺍﻟﻠﹼﻴﺜﻲ ﺍﻟﺸﺎﻋﺮ ﺃﻥﹼ ﺟﺎﺭﻳﺘﻪ ﺧﺮﺩﺍﻧﺔ ﻛﺎﻧﺖ ﺗﺴﺘﻠﻘﻲ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻓﺘﺸﺨﺺ ﻛﺘﻔﺎﻫﺎ ﻭﻣﻨﻜﺒﺎﻫﺎ
ﺣﺘﻰ ﻟﻘﺪ ﻛﺎﻥ ﻳﺘﺪﺣﺮﺝ ﺍﻟﺮﻣﺎﻥ ﻭﺍﻷﺗﺮﺝ ﻣﻦ ﲢﺖ ﺧﺼﺮﻳﻬﺎ.
ﻗﺎﻟﻮﺍ :ﻛﺎﻧﺖ ﺍﻟﺰﺑﺎﺀ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺗﺼﺐ ﺟﺮﺓ ﺍﳌﺎﺀ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻓﻼ ﻳﺼﻴﺐ ﻓﺨﺬﻳﻬﺎ ﻟﻠﺒﺪ ﻋﺠﻴﺰﺎ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺣﺠﻤﺎﹰ ﻭﻟﻴﺲ ﻟﺴﺎﻗﻬﺎ ﻇﻨﺒﻮﺏ ﻧﻔﺞ ﺍﳉﻔﻴﻨﺔ ﻻ ﺗﺮﻯ ﻟﻜﻌﻮﺎ
ﻭﺍﻟﻮﺍﻟﺪﺍﻥ ﳒﻴﺒ ﺔﹲ ﻭﳒﻴﺐ ﻋﻈﻤﺖ ﺭﻭﺍﺩﻓﻬﺎ ﻭﺳﻬﻞ ﻭﺟﻬﻬﺎ
ﻭﻣﻦ ﻣﻠﻴﺢ ﻣﺎ ﻗﻴﻞ ﰲ ﻫﺬﺍ ،ﻗﻮﻝ ﺍﻷﻋﺮﺍﰊ:
ﻣﺲ ﺍﻟﺒﻄﻮﻥ ﻭﺇﻥ ﲤﺲ ﻇﻬﻮﺭﺍ ﻱ ﻟﻘﻤﺼﻬﺎ
ﺃﺑﺖ ﺍﻟﺮﻭﺍﺩﻑ ﻭﺍﻟﺜﹼﺪ
ﻧﺒﻬﻦ ﺣﺎﺳﺪﺓﹰ ﻭﻫﺠﻦ ﻏﻴﻮﺭﺍ ﻭﺇﺫﺍ ﺍﻟﺮﻳﺎﺡ ﻣﻊ ﺍﻟﻌﺸﻲ ﺗﻨﺎﻭﺣﺖ
ﻭﺍﻟﻌﺮﺏ ﲤﺪﺡ ﺍﳌﻠﻮﻙ ﺑﺴﻌﺔ ﺍﻟﻌﻴﻮﻥ ﻛﻤﺎ ﻳﺼﻔﻮﻥ ﺫﻟﻚ ﺍﻟﻨﺴﺎﺀ ﻭﻳﺴﺘﺤﺴﻨﻮﻧﻪ.
ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ:
ﺃﺷﻢ ﺃﰿﹼ ﺍﻟﻌﲔ ﻛﺎﻟﻘﻤﺮ ﺍﻟﺒﺪﺭ ﻭﳐﺘﻠﻖ ﻟﻠﻤﻠﻚ ﺃﺑﻴﺾ ﻗﺪ ﻏﻤﺰ
ﳌﹼﺎ ﺃﻧﺸﺪ ﺑﺸﺎﺭ ﺑﻦ ﺑﺮﺩ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﺇﺫﺍ ﳌﺴﻮﻫﺎ ﺑﺎﻷﻛﻒ ﺗﻠﲔ ﺃﻻ ﺇﻧﻤﺎ ﻟﻴﻠﻰ ﻋﺼﺎ ﺧﻴﺰﺭﺍﻧ ﺔٍ
ﺿﺤﻚ ﺑﺸﺎﺭ ﻣﻦ ﻗﻮﻟﻪ ﻋﺼﺎ ﺧﻴﺰﺭﺍﻧﺔٍ ﻭﻗﺎﻝ :ﻟﻮ ﺯﻋﻢ ﺃﻧﻬﺎ ﻋﺼﺎ ﺭﻧ ٍﺪ ﺃﻭ ﻋﺼﺎ ﻧﺪ ﳍﺠﻨﻬﺎ ﻭﻛﺎﻥ ﺫﻟﻚ ﺧﻄﺄﹰ
ﺑﻌﺪ ﺃﻥ ﺟﻌﻠﻬﺎ ﻋﺼﺎﹰ .ﻓﻬﻼﹼ ﻗﺎﻝ ﻛﻤﺎ ﻗﻠﺖ:
ﻛﺄﻥﹼ ﻋﻈﺎﻣﻬﺎ ﻣﻦ ﺧﻴﺰﺭﺍﻥ ﺇﺫﺍ ﻗﺎﻣﺖ ﻟﺴﺒﺤﺘﻬﺎ ﺗﺜﻨﺖ
ﻭﻛﺎﻧﺖ ﻣﻴﻤﻮﻧﺔ ﻋﻨﺪ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﺧﻠﻒ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺎﻝ :ﻟﻮ ﺃﻥﹼ ﺭﺟﻼﹰ ﺍﺑﺘﻠﻊ ﻣﻴﻤﻮﻧﺔ ﻣﺎ
ﺍﻋﺘﺮﺽ ﰲ ﺣﻠﻘﻪ ﻣﻨﻬﺎ ﺷﻲﺀٌ ﻟﻠﻴﻨﻬﺎ .ﻭﻗﺎﻝ ﺑﺸﺎﺭ:
ﺧﻠﺖ ﻣﻦ ﺍﻟﺮﻣﻞ ﺧﻠﻔﻬﺎ ﺣﻘﻒ ﺇﺫﺍ ﻣﺸﺖ ﳓﻮ ﺑﻴﺖ ﺟﺎﺭﺎ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 139
ﻭﻓﻮﻗﻪ ﻏﺼﻦ ﺑﺎﻧﺔٍ ﻗﺼﻒ. ﻳﺮﺗ ﺞ ﻣﻦ ﻣﺮﻃﻬﺎ ﻣﺆﺯﺭﻫﺎ
ﻤﺎ ﻗﻴﻝ ﻓﻲ ﺍﻟﻀﺨﻤﺔ
ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺍﻟﻀﺨﻤﺔ:
ﺷﺒﺎﺏ ﻭﳐﻔﻮﺽ ﻣﻦ ﺍﻟﻌﻴﺶ ﺑﺎﺭﺩ ﻗﻠﻴﻠﺔ ﳊﻢ ﺍﻟﻨﺎﻇﺮﻳﻦ ﻳﺰﻳﻨﻬﺎ
ﺇﻟﻴﻪ ﻭﻟﻜﻦ ﻃﺄﻃﺄﺗﻪ ﺍﻟﻮﻻﺋﺪ. ﺃﺭﺍﺩﺕ ﻟﺘﻨﺘﺎﺵ ﺍﻟ ﺮﻭﺍﻕ ﻓﻠﻢ ﺗﻘﻢ
ﻭﻗﺎﻝ ﺁﺧﺮ ﺃﻳﻀﺎﹰ:
ﺿﻮﺀ ﺑﺮﻕٍ ﺑﺪﺍ ﻟﻌﻴﻨﻴﻚ ﺃﻡ ﺷﺒﺖ ﺑﺬﻱ ﺍﻷﺛﻞ ﻣﻦ ﺳﻼﻓﺔ ﻧﺎﺭ
ﺃﻭﻗﺪﺎ ﺑﺎﳌﺴﻚ ﻭﺍﻟﻌﻨﱪ ﺍﻟﻠﹼﺪﻥ ﻓﺘﺎﺓﹰ ﻳﻀﻴﻖ ﻋﻨﻬﺎ ﺍﻹﺯﺍﺭ
ﻭﺃﻧﺸﺪ ﺃﻳﻀﺎﹰ:
ﻋﻨﺎﻗﻴﺪ ﻛﺮﻡٍ ﺗﺪﻟﹼﲔ ﺳﻮﺩﺍ ﻭﺗﺒﺪﻱ ﻋﻠﻰ ﺍﳌﱳ ﻣﻦ ﺷﻌﺮﻫﺎ
ﻟﺬﻳﺬٍ ﻣﻦ ﺍﻟﺪﺭ ﻳﺒﺪﻱ ﻧﻀﻴﺪﺍ ﻭﳚﺮﻱ ﺍﻟﺴﻮﺍﻙ ﻋﻠﻰ ﺑﺎﺭ ﺩٍ
ﺗﺰﻳﻦ ﺑﺎﻟﻨﺤﺮ ﻣﻨﻬﺎ ﺍﻟﻌﻘﻮﺩﺍ ﻭﻣﺎ ﺯﺍﺎ ﺍﻟﻌﻘﺪ ﻟﻜﻨﻬﺎ
ﻣﻮﺍﻓﲔ ﻳﻮﻣﺎﹰ ﻟﻴﺸﻬﺪﻥ ﻋﻴﺪﺍ ﻛﺸﻤﺲ ﺍﻟﻀﺤﻰ ﺑﲔ ﺃﺗﺮﺍﺎ
ﻭﻛﻢ ﻣﻦ ﻗﺘﻴﻞٍ ﺗﻮﻟﹼﻰ ﻋﻤﻴﺪﺍ ﻓﻜﻢ ﻣﻦ ﻗﺘﻴﻞٍ ﺑﺘﻠﻚ ﺍﻟﻌﻴﻮﻥ
ﻓﻠﻢ ﳚﻌﻞ ﺍﷲ ﻗﻠﱯ ﺣﺪﻳﺪﺍ ﻓﺈﻥ ﻳﻚ ﻋﻨﻲ ﻗﺴﺎ ﻗﻠﺒﻬﺎ
ﺑﻨﺎ ﻭﺍﺷﻴﺎﹰ ﺃﻭ ﺗﻄﻴﻌﻲ ﺣﺴﻮﺩﺍ ﺃﻋﻴﺬﻙ ﺑﺎﷲ ﺃﻥ ﺗﺸﺘﻤﻲ
ﻭﻗﺎﻝ ﺟﺮﺍﻥ ﺍﻟﻌﻮﺩ ،ﻭﻗﺪ ﺗﺰﻭﺝ ﻓﻠﻘﻲ ﻣﻨﻬﺎ ﺑﺮﺣﺎﹰ ،ﻭﻛﺎﻧﺖ ﺣﺴﻨﺔ ﺍﻟﺸﻌﺮ ﻓﻘﺎﻝ:
ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻣﻨﻬﺎ ﺃﻭ ﺗﺮﺍﺋﺐ ﻭﺿﺢ ﺃﻻ ﻻ ﻳﻐ ﺮﻥﹼ ﺍﻣﺮﺅ ﻧﻮﻓﻠﻴ ﺔﹰ
ﺃﺳﺎﻭﺩ ﻳﺰﻫﺎﻫﺎ ﺑﻌﻴﻨﻴﻚ ﺃﻓﻄﺢ ﻭﻻ ﻓﺎﺣﻢ ﻳﺸﻔﻲ ﺍﻟﺪﻫﺎﻥ ﻛﺄﻧﻪ
ﻭﺃﻧﺸﺪ ﻵﺧﺮ:
ﺇﻥﹼ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺳﻌﺎﺩ ﺗﺘﻮﻕ ﻻ ﺗﻨﻪ ﻗﻠﺒﻚ ﺃﻥ ﻳﺘﻮﻕ ﺇﱃ ﺍﳊﻤﺎ
ﻭﺗﻐﻴﺐ ﻓﻴﻪ ﻭﻫﻮ ﺟﺜﻞ ﻣﻮﻧﻖ ﻓﺮﻋﺎﺀ ﺗﺴﺤﺐ ﻣﻦ ﻗﻴﺎﻡٍ ﺷﻌﺮﻫﺎ
ﻭﻛﺄﻧﻬﺎ ﻓﻴﻪ ﺎﺭ ﻣﺸﺮﻕ ﻓﻜﺄﻧ ﻪ ﻟﻴﻞﹲ ﻋﻠﻴﻬﺎ ﻣﻐﺪﻑ
ﻭﺃﻧﺸﺪ ﻵﺧﺮ:
ﱄ ﻋﻨﺪﻫﺎ ﺍﻟﻌﱪﺍﺕ ﻭﺍﳋﺒﻞ ﻣﻘﺪﻭﺭﺓﹲ ﻣﺎ ﺃﻥ ﳍﺎ ﻣﺜﻞ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 140
ﻭﻟﻌﻴﻨﻬﺎ ﻣﻦ ﻋﻴﻨﻬﺎ ﻛﺤﻞ ﻓﻠﺸﻌﺮﻫﺎ ﻣﻦ ﺷﻌﺮﻫﺎ ﺯﺟﻞ
ﺑﲔ ﺍﻟﺮﻭﺍﺩﻑ ﻭﺍﳊﺸﺎ ﻧﺼﻞ ﺇﻥ ﺷﺌﺖ ﻗﻠﺖ ،ﺇﺫﺍ ﻫﻲ ﺍﻧﺼﺮﻓﺖ،
ﻭﺃﻧﺸﺪ ﻵﺧﺮ ﻭﺫﻛﺮ ﻃﻮﻝ ﺍﻟﻌﻨﻖ:
ﺗﺒﻠﺒﻞ ﺃﺭﺩﺍﻑٍ ﳍﺎ ﻭﳏﺎﺟﺮ ﻭﺃﻋﺠﺒﺘﲏ ﻓﻴﻬﺎ ﻏﺪﺍﺓ ﻟﻘﻴﺘﻬﺎ
ﲟﻨﻬﻠﹼﺔٍ ﺻﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻐﺪﺍﺋﺮ ﻭﺟﻴﺪٍ ﻛﺄﻣﻠﻮﺩ ﺍﻟﺮﺧﺎﻣﻰ ﺭﻋﺎﻳ ﺔﹰ
ﻭﻗﺩ ﻭﺼﻔﻭﺍ ﺍﻷﻓﻭﺍﻩ ﻭﺍﻟﺭﻴﻕ ﻭﺍﻟﺸﹼﻔﺎﻩ
ﻗﺎﻝ ﺑﻌﻀﻬﻢ:
ﺑﺮ ﺩ ﲢﺪﺭ ﻣﻦ ﻏﻤﺎﻡ ﻣﺎﻃﺮ ﻭﻣﻘﺒﻞﹲ ﻋﺬﺏ ﺍﳌﺬﺍﻕ ﻛﺄﻧﻪ
ﻣﻦ ﻛﻞﹼ ﺩﺍﺀٍ ﺑﺎﻃﻦ ﺃﻭ ﻇﺎﻫﺮ . ﻫﻦ ﺍﻟﺪﻭﺍﺀ ﻟﺪﺍﺋﻨﺎ ،ﻭﺷﻔﺎﺅﻧﺎ
ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ:
ﻭﰲ ﺍﻟﻠﹼﺜﺎﺓ ﻭﰲ ﺃﻧﻴﺎﺎ ﺷﻨﺐ ﳌﻴﺎﺀ ﰲ ﺷﻔﺘﻴﻬﺎ ﺣﻮﺓﹲ ﻟﻌ ﺲٍ
ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺭﻴﻕ ﻭﻁﻴﺏ ﺍﻟﺭﻴﺢ
ﻭﺍﻟﻌﺮﺏ ﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺃﻃﻴﺐ ﺍﻷﻓﻮﺍﻩ ﺃﻓﻮﺍﻩ ﺍﻟﻈﹼﺒﺎﺀ؛ ﻛﻤﺎ ﺃﻥﹼ ﺃﺑﻌﺎﺭﻫﺎ ﺃﻃﻴﺐ ﺭﺍﺋﺤﺔﹰ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺑﺎﻋﺮ .ﻭﻳﺰﻋﻤﻮﻥ
ﺃﻥﹼ ﻟﻴﺲ ﰲ ﺍﻟﺴﺒﺎﻉ ﺃﻃﻴﺐ ﺃﻓﻮﺍﻫﺎﹰ ﻣﻦ ﺍﻟﻜﻼﺏ .ﻭﰲ ﺍﻟﻨﺎﺱ ﺃﻃﻴﺐ ﺃﻓﻮﺍﻫﺎﹰ ﻣﻦ ﺍﻟﺰﻧﺞ .ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﻋﻠﹼﺔ ﺫﻟﻚ
ﻛﺜﺮﺓ ﺍﻟﺮﻳﻖ ،ﻷﻥﹼ ﻋﻠﹼﺔ ﺍﳋﻠﻮﻑ ،ﺟﻔﻮﻑ ﺍﻟﺮﻳﻖ ،ﻭﺍﻟﺒﺨﺮ ﳛﺪﺛﻪ ﺍﻟﻜﱪ ﻭﻗﺪ ﺍﻋﺘﺮﻯ ﺇﺷﺮﺍﻓﺎﹰ ﻣﻦ ﺍﻟﻨﺎﺱ.
ﺍﻟﺸﹼﻴﺦ ﺍﻟﺒﺨﺭ
ﻗﺎﻝ :ﺳﺎﺭﺭ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﻭﱄ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ،ﻓﻠﻤﺎ ﺃﺩﱏ ﻓﺎﻩ ﻣﻦ ﺃﻧﻒ ﻋﺒﻴﺪ ﺍﷲ ﲬﺮ ﺃﻧﻔﻪ ﻋﺒﻴﺪ ﺍﷲ
ﻓﺠﺬﺏ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻳﺪﻩ ﻓﻨﺤﺎﻫﺎ ،ﻭﻗﺎﻝ :ﺇﻧﻚ ﻭﺍﷲ ﻟﻦ ﺗﺴﻮﺩ ﺣﺘﻰ ﺗﺼﲑ ﻟﺴﺮﺍﺭ ﺍﻟﺸﻴﺦ ﺍﻟﺒﺨﺮ .ﻓﻌﺠﺐ ﺍﻟﻨﺎﺱ
ﻣﻦ ﺟﻠﺪﻩ ﻭﻣﺮﺍﺳﻪ .ﻭﺍﻷﻓﻮﺍﻩ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺎﻟﻨﱳ ﺃﻓﻮﺍﻩ ﺍﻷﺳﻮﺩ ﻭﺃﻓﻮﺍﻩ ﺍﻟﺼﻘﻮﺭ.
ﺍﻟﻨﹼﻬﻲ ﻋﻥ ﺍﺴﺘﻌﻤﺎﻝ ﺍﻟﻤﺴﻭﺍﻙ
ﻭﺍﻟﺸﻌﻮﺑﻴﺔ ﻭﻏﲑﻫﻢ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﺴﻮﺍﻙ .ﻭﻗﺎﻟﻮﺍ :ﺇﻧﻤﺎ ﻳﻌﺘﺮﻱ ﺍﳋﻠﻮﻑ ﻣﻦ ﻳﺴﺘﺎﻙ ،ﻭﺍﳌﺮﻩ ﻣﻦ ﻳﻜﺘﺤﻞ
ﻭﺍﻟﺸﻌﺚ ﻣﻦ ﻳﺪﻫﻦ .ﻭﺯﻋﻤﻮﺍ ﺍﻟﺴﻮﺍﻙ ﻳﻘﻠﹼﻞ ﺍﻷﺳﻨﺎﻥ ﻭﻳﺄﻛﻞ ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻠﹼﺤﻢ ،ﺃﱐ ﺍﻟﻠﺜﹼﺔ ،ﻭﻳﺬﻫﺐ ﺍﻟﻌﻤﻮﺭ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 141
ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﻭﻳﺮﺧﻴﻬﺎ.
ﻭﻗﺎﻝ ﺣﺴﲔ ﺑﻦ ﻣﻄﲑ:
ﻋﺬﺍﺏ ﺛﻨﺎﻳﺎﻫﺎ ﻋﺠﺎﻑ ﻗﻴﻮﺩﻫﺎ ﲟﺮﲡﹼﺔ ﺍﻷﺭﺩﺍﻑ ﻫﻴﻒ ﺧﺼﻮﺭﻫﺎ
ﻳﺮﻳﺪ ﺃﻧﻬﺎ ﺻﻼﺏ ﻋﺠﺎﻑ ﻏﲑ ﻭﺍﺭﻣﺔٍ ﻭﻻ ﻣﺴﺘﺮﺧﻴﺔٍ ﻭﺍﻟﺴﻮﺍﻙ ﻳﻮﻫﻨﻬﺎ ﻭﻳﺰﻳﻠﻬﺎ ﻋﻦ ﺃﻣﺎﻛﻨﻬﺎ.
ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﺴﻭﺍﻙ
ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻟﺴﻮﺍﻙ ﳚﻠﺐ ﻣﺎﺀ ﺍﻟﻮﺟﻪ ﻓﻴﻐﲏ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﻧﻀﺮﺓ ﺍﻟﻠﻮﻥ ﻭﲪﺮﺓ ﺍﻟﻮﺟﻨﺎﺕ ،ﻛﻤﺎ ﻳﺼﻨﻊ ﺭﺿﺎﻉ
ﺍﻟﻄﹼﻔﻞ ﰲ ﻟﺒﺔ ﺍﳌﺮﺃﺓ ﻭﰲ ﻟﻮﻥ ﻭﺟﻬﻬﺎ ﻓﺈﺫﺍ ﲢﻠﺐ ﺍﳌﺎﺀ ﺍﳌﺴﺘﻜﻦ ﰲ ﺍﻟﻐﻼﺻﻢ ﻭﺍﻷﻓﻮﺍﻩ ﺃﻋﻘﺐ ﺫﻟﻚ ﰲ ﺍﻷﻓﻮﺍﻩ
ﺟﻔﻮﻓﺎﹰ ،ﻓ ﺈﺫﺍ ﺟﻔﹼﺖ ﻟﻌﺪ ﺍﻟﺮﻳﻖ ﺃﺩﺭﺛﻬﺎ ﺧﻠﻮﻓﺎﹰ .ﻓﻘﺎﻝ ﻣﻦ ﺭﺩ ﻋﻠﻰ ﻫﺆﻻﺀ :ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﹼ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﻢ ﺍﻟﱵ
ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﻷﻣﻮﺭ ﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺮﺿﺎ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺴﻮﺍﻙ ﻭﺍﳋﻀﺎﺏ ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺴﻮﺍﻙ ﻳﻮﺭﺙ
ﺍﻟﺒﺨﺮ ﱂ ﺗﻜﻦ ﻫﺎﺗﺎﻥ ﺍﻷﻣﺘﺎﻥ ﻣﻊ ﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐﻮﺭ ﻭﺷﺪﺓ ﺍﻟﻐﺰﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﻗﻠﻮﻦ
ﻭﺍﻻﺳﺘﻬﺘﺎﺭ ﻦ ﻟﻴﺠﻬﻞ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﻟﻌﻴﺐ ﺍﻟﻔﺎﺣﺶ .ﻓﻤﻦ ﺃﺣﺐ ﺃﻥ ﻳﻌﺮﻑ ﺇﻓﺮﺍﻁ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻐﺰﻝ
ﻭﺍﻟﺼﺒﺎﺑﺔ ﺑﺎﻟﻨﺴﺎﺀ ﻓﻠﻴﻘﺮﺃ ﺃﺷﻌﺎﺭﻫﻢ ﻭﺃﺣﺎﺩﻳﺜﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻟﻴﻘﺮﺃ ﻛﺘﺐ ﺍﳍﻨﺪ ﰲ ﺍﻟﺒﺎﻩ ،ﻭﻟﻮ ﺗﺘﺒﻌﺖ ﺃﺷﻌﺎﺭﻫﻢ
ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺴﺎﺀ ﻟﻠﺴﻮﺍﻙ ﻟﻄﺎﻝ ﺑﻪ ﺍﻟﻜﺘﺎﺏ.
ﻋﻤﺭ ﻭﺍﻟﻤﺭﺃﺓ
ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻗﺎﻝ :ﲰﻌﺖ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ،ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻟﺬﺭﻳﺢ ﺑﻦ ﺳﻨﺔ :ﺣﻞ ﻟﻚ ﺃﻥ
ﻓﺮﻗﺖ ﺑﲔ ﻗﻴﺲٍ ﻭﻟﺒﲎ! ﺃﻣﺎ ﺇﻧﻲ ﲰﻌﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻳﻘﻮﻝ :ﻣﺎ ﺃﺑﺎﱄ ﻣﺸﻴﺖ ﺇﱃ ﺍﻟﺮﺟﻞ
ﺑﺎﻟﺴﻴﻒ ﺃﻭ ﻓﺮﻗﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻣﺮﺃﺗﻪ! .
ﺇﺜﻤﻪ ﻓﻲ ﻋﻨﻘﻬﺎ
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﺩﺧﻠﺖ ﻋﺰﺓ ﻋﻠﻰ ﺃﻡ ﺍﻟﺒﻨﲔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻓﻘﺎﻟﺖ :ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ﺑﺄﻱ ﺷﻲﺀٍ ﻭﻋﺪﺕ
ﻛﺜﲑﺍﹰ ﺣﻴﺚ ﻳﻘﻮﻝ:
ﻭﻋﺰﺓ ﳑﻄﻮﻝﹲ ﻣﻌﻨﻰ ﻏﺮﳝﻬﺎ ﻗﻀﻰ ﻛ ﻞﹼ ﺩﻳﻦٍ ﻓﻮﻓﹼﻰ ﻏﺮﳝﻪ
ﻗﺎﻟﺖ ﳍﺎ :ﻭﻋﺪﺗﻪ ﻓﻤﻄﻠﺘﻪ ﺳﻨﺔﹰ ،ﻓﻠﻤﺎ ﺃﱀﹼ ﰲ ﺍﻟﺘﻘﺎﺿﻲ ﻫﺠﺮﺗﻪ ،ﻓﻀﻤﲏ ﻭﺇﻳﺎﻩ ﻃﺮﻳﻖ ﺑﻌﺪ ﺣﲔٍ ﻓﺎﺳﺘﺤﻴﻴﺖ ﻣﻨﻪ
ﻓﻘﻠﺖ :ﺣﻴﺎﻙ ﺍﷲ ﻳﺎ ﲨﻞ ،ﻭﱂ ﺃﺣﻴﻪ ،ﻓﻘﺎﻝ:
ﻓﺤﻲ ﻭﳛﻚ ﻣﻦ ﺣﻴﺎﻙ ﻳﺎ ﲨﻞ ﺣﻴﺘﻚ ﻋ ﺰﺓ ﺑﻌﺪ ﺍﳍﺠﺮ ﻭﺍﻧﺼﺮﻓﺖ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 142
ﻣﻜﺎﻥ :ﻳﺎ ﲨﻞﹲ؛ ﺣﻴﺎﻙ ﻳﺎ ﺭﺟﻞ ﻟﻴﺖ ﺍﻟﺘﺤﻴﺔ ﻛﺎﻧﺖ ﱄ ﻓﺄﺟﻌﻠﻬﺎ
ﻭﻫﻮ ﻋﻠﻰ ﺗﻘﺎﺿﻴﻪ ﺇﱃ ﺍﻟﻴﻮﻡ .ﻗﺎﻟﺖ :ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ،ﺃﻻﹼ ﻗﻀﻴﺘﻪ ﺇﻳﺎﻩ ﻭﺇﲦﻪ ﰲ ﻋﻨﻘﻲ؟.
ﺃﺭﻴﺤﻴﺔ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻤﺭﻭﺍﻥ
ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﺎﻝ :ﻛﺎﻥ ﺑﺄﺭﺽ ﺍﳊﺠﺎﺯ ﺭﺟﻞﹲ ﻟﻪ ﺍﺑﻨﺔﹲ ﲨﻴﻠﺔﹲ ﻓﻬﻮﻳﻬﺎ ﺍﺑﻦ ﻋﻢ ﳍﺎ ﻓﺒﺬﻝ ﳍﺎ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢٍ ،ﻓﺄﰉ
ﺃﺑﻮﻫﺎ ﺃﻥ ﻳﺰﻭﺟﻬﺎ ﻣﻨﻪ ،ﻭﺃﺟﺪﺑﺖ ﺍﻟﺒﺎﺩﻳﺔ ،ﻓﺪﺧﻞ ﺍﺑﻦ ﻋﻤﻬﺎ ﻋﻠﻰ ﻋﻤﻪ ﺫﺍﺕ ﻳﻮﻡٍ ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﻣﺎ ﻳﻠﻘﻰ .ﻓﻘﺎﻝ
ﻟﻪ :ﻗﺪ ﻛﻨﺖ ﺑﺬﻟﺖ ﻟﻨﺎ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢٍ ،ﻓﺄﻋﻄﻨﺎ ﺇﻳﺎﻫﺎ ،ﻓﺄﻧﺖ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻟﻘﺮﺍﺑﺘﻚ .ﻗﺎﻝ ﻟﻪ :ﺃﺟﻠﲏ ﺷﻬﺮﺍﹰ.
ﻓﺄﺟﻠﻪ ،ﻭﱂ ﻳﻜﻦ ﻣﻊ ﺍﻟﻔﱴ ﺇﻻﹼّ ﻧﺎﻗﺔﹰ ،ﻓﺮﻛﺒﻬﺎ ﻭﻣﻀﻰ ﺇﱃ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻓﻄﻠﺐ ﺍﻹﺫﻥ ﻓﻠﻢ ﻳﺆﺫﻥ ﻟﻪ.
ﻓﻘﺎﻝ :ﺇﻧﻲ ﺭﺳﻮﻝ ﻓﻼﻥٍ ﻋﺎﻣﻞ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﳊﺠﺎﺯ .ﻓﺄﺩﺧﻞ ﻋﻠﻴﻪ ﻣﻦ ﺳﺎﻋﺘﻪ .ﻗﺎﻝ :ﻣﻌﻚ ﻛﺘﺎﺏ ﻣﻦ
ﻓﻼﻥ؟ ﻗﺎﻝ :ﻻ ،ﻗﺎﻝ ﻓﺮﺳﺎﻟﺔﹲ؟ ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ:
ﺃﺩﱃ ﺇﻟﻴﻚ ﺑﻼ ﻗﺮﰉ ﻭﻻ ﺳﺒﺐ ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﳌﻦ
ﻣﻮﺻﻮﻓﺔٍ ﺑﻜﻤﺎﻝ ﺍﳊﺴﻦ ﻭﺍﻷﺩﺏ ﻣﺪﹼﻟﻪ ،ﻋﻘﻠﻪ ﻣﻦ ﺣﺐ ﺟﺎﺭﻳ ﺔٍ
ﺑﺬﻛﺮﻫﺎ ،ﻭﺍﳍﻮﻯ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻌﻄﺐ ﺧﻄﺒﺘﻬﺎ ﺇﺫ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻗﺪ ﳍﺠﻮﺍ
ﻗﺎﻟﻮﺍ :ﺍﻟﺪﺭﺍﻫﻢ ﺧﲑ ﻣﻦ ﺫﻭﻱ ﺍﳊﺴﺐ، ﻓﻘﻠﺖ ،ﱄ ﺣﺴﺐ ﺯﺍﻙٍ ،ﻭﱄ ﺷﺮﻑ
ﻭﻟﺴﺖ ﺃﻣﻠﻚ ﻏﲑ ﺍﳊﺲ ﻭﺍﻟﻘﺘﺐ. ﺇﻧﺎ ﻧﺮﻳﺪ ﺃﻟﻮﻓﺎﹰ ﻣﻨﻚ ﺃﺭﺑﻌ ﺔﹰ
ﻭﺍﲨﻊ ﺎ ﴰﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺋﺲ ﺍﻟﻌﺮﺏ ﻓﺎﻣﻨﻦ ﻋﻠﻲ ،ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺎ،
ﺃﻧﺖ ﺍﻟﺮﺟﺎﺀ ﻭﺃﻗﺼﻰ ﻏﺎﻳﺔ ﺍﻟﻄﹼﻠﺐ ﻓﻤﺎ ﻭﺭﺍﺀﻙ ،ﺑﻌﺪ ﺍﷲ ،ﻣﻄﹼﻠﺐ،
ﻓﻀﺤﻚ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺃﻣﺮ ﻟﻪ ﺑﺄﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫ ﻢٍ ،ﻭﻗﺎﻝ ﻫﺬﺍ ﺻﺪﺍﻕ ﺃﻫﻠﻚ ،ﻭﺯﺍﺩﻩ ﺃﺭﺑﻌﺔﹰ ﺃﺧﺮﻯ ﻭﻗﺎﻝ ﻟﻪ ﺃﻭﱂ
ﺬﻩ ،ﻭﺃﻧﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻨﻬﺎ .ﻓﻘﺒﻀﻬﺎ ﻭﻣﻀﻰ .ﻓﺘﺰﻭﺝ ﺑﺎﳉﹼﺎﺭﻳﺔ.
ﺨﺒﻠﺕ ﻋﻘﻠﻪ
ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺷﺎﺑﺎﹰ ﻇﺮﻳﻔﺎﹰ ،ﳏﺒﺎﹰ ﻟﻠﺸﻌﺮ .ﻓﺨﺮﺝ ﺫﺍﺕ ﻳﻮﻡٍ ،ﻭﺃﺑﻮﻩ ﻳﻠﻲ ﺍﻟﺒﺼﺮﺓ ،ﻷﰊ
ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ،ﻣﺘﱰﹼﻫﺎﹰ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﻟﺒﺎﺩﻳﺔ .ﻓﻠﻘﻲ ﺃﻋﺮﺍﺑﻴﺎﹰ ﻓﺼﻴﺤﺎﹰ ﺇﻻﹼّ ﺃﻧﻪ ﺷﺎﺣﺐ ﺍﻟﻠﻮﻥ ،ﻣﺼﻔﺮﺍﹰ ،ﻇﺎﻫﺮ ﺍﻟﻨﺤﻮﻝ
ﻓﺎﺳﺘﻨﺸﺪﻩ ،ﻓﻤﻀﻰ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﻣﺎ ﺑﺎﻟﻚ ،ﻓﻮﺍﷲ ،ﺇﻧﻚ ﻟﻔﺼﻴﺢ !ﻗﺎﻝ ﻟﻪ ﺃﻣﺎ ﺗﺮﻯ ﺍﳉﺒﻠﲔ؟ ﻗﺎﻝ :ﻗﻠﺖ ﺑﻠﻰ.
ﻗﺎﻝ :ﰲ ﻃﻼﻤﺎ ﻣﺎ ﺷﻐﻠﲏ ﻋﻦ ﺇﻧﺸﺎﺩﻙ .ﻗﻠﺖ :ﻭﻣﺎ ﺫﺍﻙ؟ ﻗﺎﻝ :ﺍﺑﻨﺔ ﻋﻤﻠﻲ ﻗﺪ ﺗﻴﻤﺘﲏ ،ﻭﺃﺫﻫﻠﺖ ﻋﻘﻠﻲ ،ﻭﺗﺎﷲ
ﺃﻧﻪ ﻳﺄﰐ ﻋﻠﻲ ﻻ ﺃﺩﺭﻱ ﺃﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻧﺎ ﺃﻡ ﰲ ﺍﻷﺭﺽ .ﻗﺎﻝ :ﻗﻠﺖ ﻭﻣﺎ ﳝﻨﻌﻚ ﻣﻨﻪ؟ ﻗﺎﻝ :ﻗﻞﹼ ﺫﺍﺕ ﻳﺪﻱ!.
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 143
ﻗﻠﺖ :ﻭﻛﻢ ﻣﻬﺮﻫﺎ؟ ﻗﺎﻝ ﲬﺴﻮﻥ ﻧﺎﻗﺔﹰ .ﻗﺎﻝ :ﻗﻠﺖ :ﻓﻴﺰ ﻭﺟﻮﻧﻚ ﺇﺫﺍ ﺩﻓﻌﺘﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻓﻘﻠﺖ ﻟﻪ ﺃﻧﺸﺪ ﱄ
ﳑﺎ ﻗﻠﺖ ﻓﻴﻬﺎ! ﻓﺄﻧﺸﺪﱐ:
ﻏﺰﺍﻻﻥ ﻣﻜﺤﻮﻻﻥ ﻳﺮﺗﻌﻴﺎﻥ ﺳﻌﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﰲ ﻃﻼﻟﻪ
ﻭﺧﺒ ﻼﹰ ﻓﻔﺎﺗﺎﱐ ﻭﻗﺪ ﺧﺒﻼﱐ. ﺃﺭﻋﺘﻬﻤﺎ ﺻﻴﺪﺍﹰ ﻓﻠﻢ ﺃﺳﺘﻄﻌﻬﻤﺎ
ﻗﺎﻝ .ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺃﻋﺮﺍﰊ ،ﻟﻘﺪ ﻗﺘﻠﺘﲏ ﺑﻘﺘﻠﻚ ،ﻓﻨﻔﻴﺖ ﻣﻦ ﺍﻟﻌﺒﺎﺱ ﺇﻥ ﱂ ﺃﻗﻢ ﺑﺄﻣﺮﻙ .ﻓﺮﺟﻊ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻓﺄﺧﺬ
ﲨﺎﻋﺔﹰ ﻣﻦ ﺃﻫﻠﻪ ﻭﻣﺎ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻪ ،ﻭﲪﻞ ﻣﻌﻪ ﺍﻷﻋﺮﺍﰊ ،ﻭﺳﺎﺭ ﺇﱃ ﺍﳉﹼﺎﺭﻳﺔ ﻓﺨﻄﺒﻬﺎ ﺇﱃ ﺍﻟﻔﱴ ،ﻓﺰﻭﺟﻪ ،ﻭﺳﺎﻕ
ﺇﻟﻴﻪ ﲬﺴﲔ ﻧﺎﻗﺔﹰ ﻭﺃﻗﺎﻡ ﻋﻨﺪﻫﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡٍ ﳓﺮ ﻓﻴﻬﺎ ﺛﻼﺛﲔ ﺟﺰﻭﺭﺍﹰ ،ﻭﻭﻫﺐ ﻟﻸﻋﺮﺍﰊ ﻭﻟﻠﺠﺎﺭﻳﺔ ﻣﺜﻞ ﺫﻟﻚ،
ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺍﻟﺒﺼﺮﺓ.
ﻻ ﻴﺨﻔﻰ ﻋﻨﻪ ﻤﺨﺎﻁﺒﺔ ﺍﻟﻜﺎﺘﺏ ﻭﺍﻟﺤﺎﺌﻙ
ﻗﺎﻝ ﻧﻔﻄﻮﻳﻪ :ﳌﹼﺎ ﻓﺮﻍ ﺍﳌﻬﺪﻱ ﻣﻦ ﺑﻨﺎﺀ ﻗﺼﺮﻩ ﺭﻛﺐ ﻟﻠﻨﻈﺮ ﺇﻟﻴﻪ ،ﻓﺪﺧﻠﻪ ﻓﺠﺄﺓﹰ ﻭﺃﺧﺮﺝ ﻣﻦ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻨﺎﺱ،
ﻓﺒﻘﻲ ﺭﺟﻼﻥ ﺧﻔﻴﺎﻥ ﻋﻦ ﺃﺑﺼﺎﺭ ﺍﻷﻋﻮﺍﻥ ،ﻓﺮﺃﻯ ﺍﳌﻬﺪﻱ ﺃﺣﺪﳘﺎ ﻭﻫﻮ ﺩﻫﺶ ﳑﺎ ﻳﻔﻌﻞ ﻓﻘﺎﻝ ﻟﻪ :ﳑﻦ ﺃﻧﺖ؟
ﻗﺎﻝ :ﺃﻧﺎ ﺃﻧﺎ ﻗﺎﻝ :ﻭﻳﻠﻚ :ﻻ ﺃﺩﺭﻱ! ﻗﺎﻝ :ﻟﻚ ﺣﺎﺟﺔﹰ؟ ﻗﺎﻝ :ﻻ .ﻗﺎﻝ ﺃﺧﺮﺟﻮﻩ ﺃﺧﺮﺝ ﺍﷲ ﻧﻔﺴﻪ ﻓﺪﻓﻊ ﰲ
ﻗﻔﺎﻩ ،ﻓﻠﻤﺎ ﺃﺧﺮﺝ ﻗﺎﻝ ﻟﺒﻌﺾ ﺍﻟﻐﻠﻤﺎﻥ :ﺍﺗﺒﻌﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ ﺣﺘﻰ ﻳﺼﻞ ﺇﱃ ﻣﱰﻟﻪ ،ﻓﺎﺳﺄﻟﻪ ﻋﻦ ﺻﻨﻌﺘﻪ ﻓﺈﻧﻲ
ﺃﺧﺎﻟﻪ ﺣﺎﺋﻜﺎﹰ .ﻓﺨﺮﺝ ﺍﻟﻐﻼﻡ ﻳﻘﻔﻮﻩ ﰒﹼ ﺃﺗﻰ ﺍﻵﺧﺮ ﻓﺎﺳﺘﻨﻄﻘﻪ ﻓﺄﺟﺎﺑﻪ ﺑﻘﻠﺐٍ ﺟﺮﻱﺀٍ ،ﻭﻟﺴﺎﻥٍ ﻃﻠﻖٍ ،ﻗﺎﻝ ﻟﻪ :ﻣﻦ
ﺃﻧﺖ؟ ﻗﺎﻝ :ﺭﺟﻞﹲ ﻣﻦ ﺃﺑﻨﺎﺀ ﺭﺟﺎﻝ ﺩﻋﻮﺗﻚ .ﻗﺎﻝ :ﻓﻤﺎ ﺟﺎﺀ ﺑﻚ ﺇﱃ ﻫﻬﻨﺎ؟ ﻗﺎﻝ :ﺟﺌﺖ ﻷﻧﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ
ﺍﳊﺴﻦ ،ﻭﺃﲤﺘﻊ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻪ ،ﻭﺃﻛﺜﺮ ﺍﻟﺪﻋﺎﺀ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﻄﻮﻝ ﺍﻟﺒﻘﺎﺀ ﻭﺩﻭﺍﻡ ﺍﻟﻌﺰ ،ﻭﻫﻼﻙ ﺍﻷﻋﺪﺍﺀ .ﻗﺎﻝ :ﺃﻟﻚ
ﺣﺎﺟﺔﹰ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺧﻄﺒﺖ ﺍﺑﻨﺔ ﻋﻤﻲ ﻓﺮﺩﱐ ﻭﻗﺎﻝ :ﻻ ﻣﺎﻝ ﻟﻚ .ﻭﺇﻧﻲ ﳍﺎ ﻋﺎﺷﻖ ،ﻭﺎ ﻭﺍﻣﻖ ،ﻗﺎﻝ :ﻗﺪ ﺃﻣﺮﺕ
ﻟﻚ ﲞﻤﺴﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ﻗﺎﻝ :ﺟﻌﻠﲏ ﺍﷲ ﻓﺪﺍﻙ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻗﺪ ﻭﺻﻠﺖ ﻓﺄﺟﺰﻟﺖ ﺍﻟﺼﻠﺔ ،ﻭﻣﻨﻨﺖ
ﻓﺄﻋﻈﻤﺖ ﺍﳌﻨﺔ .ﻓﺠﻌﻞ ﺍﷲ ﺑﺎﻗﻲ ﻋﻤﺮﻙ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺿﻴﻪ ،ﻭﺁﺧﺮ ﺃﻳﺎﻣﻚ ﺧﲑﺍﹰ ﻣﻦ ﺃﻭﳍﺎ ،ﻭﺃﻣﺘﻌﻚ ﲟﺎ ﺑﻪ ﺃﻧﻌﻢ
ﻋﻠﻴﻚ ،ﻭﺃﻣﺘﻊ ﺑﻚ ﺭﻋﻴﺘﻚ .ﻓﺄﻣﺮ ﺃﻥ ﺗﻌﺠﻞ ﺻﻠﺘﻪ ﻭﻭﺟﻪ ﺑﻐﻼﻡٍ ﺁﺧﺮ ﻣﻌﻪ ﻗﺎﻝ :ﺳﻞ ﻋﻦ ﻣﻬﻨﺘﻪ ﻓﺈﻧﻲ ﺃﺧﺎﻟﻪ
ﻛﺎﺗﺒﺎﹰ :ﻓﺮﺟﻊ ﺍﻟﺮﺳﻮﻻﻥ ﲨﻴﻌﺎﹰ ﻓﻘﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻭﻝ :ﻭﺟﺪﺕ ﺍﻟﺮﺟﻞ ﺣﺎﺋﻜﺎﹰ ،ﻭﱂ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻗﻠﺒﻪ ،ﻭﻻ ﺛﺎﺏ
ﺇﱃ ﻧﻔﺴﻪ .ﻭﻗﺎﻝ ﺍﻵﺧﺮ :ﻭﺟﺪﺕ ﺍﻟﺮﺟﻞ ﻛﺎﺗﺒﺎﹰ .ﻓﻘﺎﻝ ﺍﳌﻬﺪﻱ ﺃﻧﺎ ﺇﺑﻦ ﺍﳌﻨﺼﻮﺭ ﻻ ﳜﻔﻰ ﻋﻨﻲ ﳐﺎﻃﺒﺔ ﺍﻟﻜﺎﺗﺐ
ﻭﺍﳊﺎﺋﻚ.
ﺃﺭﻴﺤﻴﺔ ﺍﻟﺠﺎﺭﻴﺔ ﺒﺭﻴﺭ؟
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 144
ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺧﺜﻌﻤﺔ :ﺃﺧﱪﺗﲏ ﻣﻮﻻﺓ ،ﻛﺎﻧﺖ ﻵﻝ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ،ﻗﺎﻟﺖ :ﻋﻠﻖ ﻋﻴﺴﻰ ﺑﻦ
ﺟﻌﻔﺮ ﺟﺎﺭﻳﺔﹰ ﻷﻡ ﻭﻟﺪﻩ ﻓﻤﻨﻌﺘﻪ ﺇﻳﺎﻫﺎ ﻏﲑﺓﹰ ﻋﻠﻴﻪ ،ﻭﺗﺒﻌﺘﻬﺎ ﻧﻔﺴﻪ ،ﻓﺪﺳﺖ ﺟﺎﺭﻳﺔﹰ ﻟﻌﻴﺴﻰ ﻳﻘﺎﻝ ﳍﺎ ﺑﺮﻳﺮ ﺇﱃ
ﻣﻮﻻﺎ ﰲ ﺃﻥ ﺗﺒﻴﻌﻬﺎ ﻣﻨﻬﺎ ،ﻭﺃﺭﻏﺒﺘﻬﺎ ،ﻓﺒﺎﻋﺘﻬﺎ ﻣﻨﻬﺎ ،ﻓﺄﺧﺬﺎ ﺑﺮﻳﺮ ﻓﺼﻨﻌﺘﻬﺎ ﻭﻛﺎﻧﺖ ﻟﱪﻳﺮ ﻣﻦ ﻋﻴﺴﻰ ﻟﻴﻠﺔﹰ
ﻓﻮﺟﻪ ﺇﻟﻴﻬﺎ ﲞﻠﻌﺔٍ ﻭﺑﻘﺪﺡٍ ﻏﺎﻟﻴﺔٍ ﺗﻀﻤﺦ ﺑﻪ ﺷﻌﺮﻫﺎ.
ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻟﻴﻠﺘﻬﺎ ﺃﻟﺒﺴﺖ ﺍﳉﹼﺎﺭﻳﺔ ﺍﳋﻠﻌﺔ ﻭﺿﻤﺨﺖ ﺭﺃﺳﻬﺎ ﻭﻭﺟﻬﺖ ﺎ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﺭﺁﻫﺎ ﺳﺄﳍﺎ ﻋﻦ ﺣﺎﳍﺎ
ﻓﺄﺧﱪﺗﻪ ﺑﺎﳋﱪ .ﻭﺇﻧﻬﺎ ﺁﺛﺮﺕ ﻫﻮﻯ ﻧﻔﺴﻪ ﻋﻠﻰ ﻫﻮﻯ ﻧﻔﺴﻬﺎ .ﻓﺴﺮ ﺑﺬﻟﻚ ﻭﺩﻋﺎ ﺑﱪﻳﺮ ﻓﺄﻋﺘﻘﻬﺎ ﻭﺗﺰﻭﺝ ﺎ
ﻭﻣﻬﺮﻫﺎ ﺿﻴﺎﻋﺎﹰ ﺑﺎﻟﻜﻮﻓﺔ ﳍﺎ ﻗﺪﺭ .ﻓﻘﺎﻟﺖ ﺑﺮﻳﺮ :ﺇﻥﹼ ﻣﻦ ﺷﻜﺮ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻭﻫﺐ ﱄ ﻣﻦ ﺭﺃﻱ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ
ﺃﺟﻌﻞ ﻣﺎ ﺃﻋﻄﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﻟﻀﻴﺎﻉ ﻗﺮﺑﺔﹰ ﷲ ﻋﺰ ﻭﺟﻞ ،ﲡﺮﻱ ﻟﻸﻣﲑ ﻭﱄﹼ ﺃﺟﺮﻫﺎ .ﻓﺄﻭﻗﻔﻬﺎ ﻋﻠﻰ ﺃﻫﻞ ﺑﻴﺖٍ ﻣﻦ
ﺍﻷﻧﺼﺎﺭ ﻣﻨﻬﻢ ﺍﺑﻦ ﻣﻌﺎﺫٍ ﻓﻠﻢ ﻳﺰﻝ ﺫﻟﻚ ﳚﺮﻱ ﻋﻠﻴﻬﻢ.
ﺯﻭﺠﻬﺎ ﺍﻟﺭﺸﻴﺩ ﻭﺃﻤﺭ ﻟﻬﺎ ﺒﺎﻟﻤﺎﻝ
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ :ﺣﺠﺒﺖ ﻣﻊ ﺍﻟﺮﺷﻴﺪ ،ﻓﻠﻤﺎ ﻛﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﺧﺮﺟﺖ ﺇﱃ ﺍﻟﻌﻘﻴﻖ ﺃﺳﲑ ﻋﻠﻰ ﺩﺍﺑﱵ ﻭﻟﻴﺲ
ﻣﻌﻲ ﻏﻼﻡ ،ﻓﻮﻗﻔﺖ ﻋﻠﻰ ﺑﺌﺮ ﻋﺮﻭﺓ ﻭﻋﻠﻴﻬﺎ ﺟﺎﺭﻳﺔﹲ ﺳﻮﺩﺍﺀ ﻭﰲ ﻳﺪﻫﺎ ﺩﻟﻮ ﲤﻸ ﻗﺮﺑﺔﹰ ﳍﺎ ،ﻓﻘﻠﺖ :ﻳﺎ ﻫﺬﻩ ﺍﺳﻘﲏ.
ﻓﻨﻈﺮﺕ ﺇﱄﹼ ﻭﻗﺎﻟﺖ :ﺃﻧﺎ ﻣﺸﻐﻮﻟﺔﹲ ﻋﻨﻚ .ﻓﻘﺮﻋﺖ ﻗﺮﺑﻮﺳﻲ ﲟﻘﺮﻋﱵ ﻣﻮﻗﹼﻌﺎﹰ ﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺑﻮﺱ ،ﻭﻏﻨﻴﺖ .ﻓﻠﻤﺎ
ﲰﻌﺖ ﺫﻟﻚ ﻣﻨﻲ ﻣﻸﺕ ﺩﻟﻮﻫﺎ ﻭﺑﺎﺩﺭﺕ ﺑﻪ ﺇﱄﹼ ﻭﻗﺎﻟﺖ :ﺍﺷﺮﺏ ﻳﺎ ﻋﻢ ﻓﺸﺮﺑﺖ ،ﻓﻘﺎﻟﺖ :ﺑﺎﷲ ﻳﺎ ﻋﻢ ﺃﻳﻦ
ﺃﻫﻠﻚ ﺃﲪﻞ ﺇﻟﻴﻬﻢ ﻫﺬﻩ ﺍﻟﻘﺮﺑﺔ؟ ﻓﻘﻠﺖ :ﺑﲔ ﻳﺪﻱ .ﻓﻤﻀﺖ ﻣﻌﻲ ﺣﺘﻰ ﺃﺗﺖ ﺍﳌﻀﺮﺏ ﻓﻠﻤﺎ ﺭﺃﺕ ﺍﻟﻮﻟﺪﺍﻥ
ﻭﺍﳋﺪﻡ ﺫﻋﺮﺕ ،ﻓﻘﻠﺖ ﳍﺎ :ﻻ ﺑﺄﺱ ﻋﻠﻴﻚ .ﻭﺃﺧﺬﺕ ﺍﳌﺎﺀ ﻭﺃﻣﺮﺕ ﻣﻦ ﻭﺻﻠﻪ ،ﻓﻘﺎﻝ ﱄ ﺍﻟﻐﻠﻤﺎﻥ :ﻗﺪ ﺟﺎﺀ
ﺭﺳﻮﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺮﺍﺭﺍﹰ ﻓﻤﻀﻴﺖ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ ﱄ :ﺃﻳﻦ ﻛﻨﺖ؟ ﻓﺄﺧﱪﺗﻪ ﲞﱪ ﺍﳉﹼﺎﺭﻳﺔ ،ﻓﺄﻣﺮ ﺑﻄﻠﺒﻬﺎ ،ﻓﺄﰐ ﺎ،
ﻓﺄﻣﺮ ﺑﺎﺑﺘﻴﺎﻋﻬﺎ ﻣﻦ ﻣﻮﻻﻫﺎ ،ﻭﺃﻋﺘﻘﻬﺎ ،ﻭﻗﺎﻝ ﳍﺎ :ﻫﻞ ﻣﻦ ﺗﻮﺩﻳﻨﻪ ﻳﻮﺩﻙ ﻭﲢﺒﻴﻨﻪ ﳛﺒﻚ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ﻋﺒ ﺪ ﻵﻝ
ﻓﻼﻥ .ﻓﺄﻣﺮ ﺑﺎﺑﺘﻴﺎﻋﻪ ﻭﺃﻋﺘﻘﻪ ﰒﹼ ﺯﻭﺟﻬﺎ ﺇﻳﺎﻩ ،ﻭﺃﻣﺮ ﳍﻤﺎ ﲟﺎﻝٍ.
ﺃﺭﺠﻌﻪ ﻤﻥ ﺍﻟﻴﻤﻥ ﻭﺯﻭﺠﻪ ﻤﻥ ﻴﺤﺏ
ﺣﺞ ﺍﻟﺮﺷﺒﺪ ﺳﻨﺔ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻣﻦ ﺧﻼﻓﺘﻪ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﺑﺎﻟﻜﻮﻓﺔ ،ﺑﻌﺪ ﻗﻔﻮﻟﻪ ﻣﻦ ﺍﳊﺞ ،ﺩﻋﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺻﺒﻴﺢ
ﻓﻘﺎﻝ :ﺇﻧﻲ ﺃﺭﺩﺕ ﺍﻟﻠﻴﻠﺔ ﺃﻥ ﺃﻃﻮﻑ ﰲ ﳏﺎﻝ ﺍﻟﻜﻮﻓﺔ ﻭﻗﺒﺎﺋﻠﻬﺎ ﻓﺘﺄﻫﺐ ﻟﺬﻟﻚ ،ﻗﻠﺖ :ﻧﻌﻢ .ﻓﻠﻤﺎ ﻣﻀﻰ ﺛﻠﺚ
ﺍﻟﻠﻴﻞ ﻗﺎﻡ ﻭﻗﻤﺖ ﻣﻌﻪ ،ﻭﺭﻛﺐ ﲪﺎﺭﺍﹰ ﻭﺭﻛﺒﺖ ﺃﻧﺎ ﺁﺧﺮ ،ﻭﻣﻌﻲ ﺧﺎﺩﻡ ﻭﻣﻌﻪ ﺧ ﺎﺩﻡ ﻣﻦ ﺧﺎﺻﺔ ﺧﺪﻣﻪ .ﻓﻠﻢ ﻧﺰﻝ
ﻧﻄﻮﻑ ﺍﶈﺎﻝ ﻭﺍﻟﻘﺒﺎﺋﻞ ﺣﺘﻰ ﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺍﻟﻨﺨﻊ ﻓﺴﻤﻌﻨﺎ ﻛﻼﻣﺎﹰ .ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ ﻷﺣﺪ ﺍﳋﺎﺩﻣﲔ :ﺃﺩﻥ ﻣﻦ ﺍﻟﺒﺎﺏ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 145
ﻭﺗﻌﺮﻑ ﻣﺎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ؟ ﻓﺘﻄﻠﹼﻊ ﻣﻦ ﻣﻮﺿﻊٍ ﰲ ﺍﻟﺒﺎﺏ ﻓﺮﺃﻯ ﻧﺴﻮﺓﹰ ﻳﻐﺰﻟﻦ ﺣﻮﻝ ﻣﺼﺒﺎﺡٍ ﻭﺟﺎﺭﻳﺔٍ ﻣﻨﻬ ﻦ ﺗﻨﺸﺪ
ﺷﻌﺮﺍﹰ ﻭﺗﺮﺩﺩ ﺃﺑﻴﺎﺗﻪ ﻭﺗﺘﺒﻊ ﻛﻞﹼ ﺑﻴﺖٍ ﺑﺮﻧﺔٍ ﻭﺃﻧﺔٍ ،ﻭﺗﺒﺪﻱ ﺯﻓﺮﺓﹰ :ﻭﺗﻔﻴﺾ ﻋﱪﺓﹰ ،ﻭﺍﻟﻨﺴﻮﺍﻥ ﺍﻟﻠﻮﺍﰐ ﻣﻌﻬﺎ ﻳﺒﻜﲔ
ﻟﺒﻜﺎﺋﻬﺎ ﻓﺤﻔﻆ ﺍﳋﺎﺩﻡ ﻣﻦ ﺷﻌﺮﻫﺎ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ:
ﺑﻌﺪ ﻓﻘﺪﺍﻧﻴﻪ ،ﺃﻓﺮﺍﻁ ﺍﳉﺰﻉ؛ ﻫﻞ ﺃﺭﻯ ﻭﺟﻪ ﺣﺒﻴﺐٍ ﺷﻔﲏ،
،.ﻭﺑﻠﻰ ﻗﻠﱯ ﻫﻮﺍﻩ ﻭﻓﺰﻉ ﻗﺪ ﺑﺮﻯ ﺷﻮﻗﻲ ﺇﻟﻴﻪ ﺃﻋﻈﻤﻲ
ﺟﺬﻝﹲ ،ﻭﺍﻟﻌﻴﺶ ﺣﻠﻮ ﻗﺪ ﺭﺟﻊ؛ ﻟﻴﺖ ﺩﻫﺮﺍﹰ ﻣﺮ ،ﻭﺍﻟﻘﻠﺐ ﺑﻪ
ﻟﻴﺖ ﺷﻌﺮﻱ ،ﻣﺎ ﺑﻪ ﺍﻟﺪﻫﺮ ﺻﻨﻊ؟ ﻭﻋﻔﺖ ﺁﺛﺎﺭﻩ ﻣﻨﻪ ﻓﻴﺎ،
ﲜﻤﻴﻞ ﺍﻟﺼﱪ ،ﻟﻮ ﻛﺎﻥ ﻧﻔﻊ. ﻗﺪ ﲤﺴﻜﺖ ﻋﻠﻰ ﻭﺟﺪﻱ ﺑﻪ
ﻓﻘﺎﻝ ﻟﻠﺨﺎﺩﻣﲔ :ﺃﻋﺮﻓﺎ ﺍﳌﻮﺿﻊ ﺇﱃ ﻏﺪ .ﻭﺭﺟﻌﻨﺎ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ،ﻓﻠﻤﺎ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ ﻭﺗﺴﺒﻴﺤﻪ،
ﻗﺎﻝ ﻟﻠﺨﺎﺩﻣﲔ :ﺃﻣﻀﻴﺎ ﺇﱃ ﺍﻟﺪﺍﺭ ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻬﺎ ﺭﺟﻞﹲ ﻣﻦ ﻭﺟﻮﻩ ﺍﳊﻲ ﻓﺠﻴﺌﺎ ﺑﻪ ﺣﺘﻰ ﺃﺳﺄﻟﻪ ﻋﻤﺎ ﺃﺭﻳﺪﻩ .ﻓﺴﺎﺭ
ﺍﳋﺎﺩﻣﺎﻥ ﺇﱃ ﺍﻟﺪﺍﺭ ﻓﻠﻢ ﳚﺪﺍ ﻓﻴﻬﺎ ﺭﺟﻼﹰ ،ﻓﺪﺧﻼ ﺇﱃ ﻣﺴﺠﺪ ﺍﳊﻲ ﻓﻘﺎﻻ ﻷﻫﻠﻪ :ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻳﻘﺮﺃ ﻋﻠﻴﻜﻢ
ﺍﻟﺴﻼﻡ ﻭﻳﻘﻮﻝ ﻟﻜﻢ :ﺃﺣﺒﺒﺖ ﺃﻥ ﳚﻴﺌﲏ ﻣﻨﻜﻢ ﺃﺭﺑﻌﺔﹰ ﺃﺳﺄﳍﻢ ﻋﻦ ﺃﻣﺮٍ .ﻗﺎﻟﻮﺍ :ﲰﻌﺎﹰ ﻭﻃﺎﻋﺔﹰ .ﻭﻗﺎﻣﻮﺍ ﻣﻌﻬﻤﺎ
ﻓﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺷﻴﺪ ،ﻓﻘﺮﻢ ﻭﺃﺩﻧﺎﻫﻢ ،ﻭﻗﺎﻝ ﳍﻢ :ﻃﻔﺖ ﺍﻟﺒﺎﺭﺣﺔ ﰲ ﺑﻠﺪﻛﻢ ﺗﻔﻘﹼﺪﺍﹰ ﻷﺣﻮﺍﻟﻜﻢ ،ﻓﺴﻤﻌﺖ ﰲ
ﺩﺍﺭٍ ﻣﻦ ﺩﻳﺎﺭﻛﻢ ﺍﻣﺮﺃﺓﹰ ﺗﻨﺸﺪ ﺷﻌﺮﺍﹰ ﻭﺗﺒﻜﻲ .ﻭﻗﺪ ﺧﻔﺖ ﺃ ﺗﻜﻮﻥ ﻣﻐﻴﺒﺔﹰ ،ﻭﺃﻥﹼ ﻧﺰﺍﻉ ﺍﻟﻨﻔﺲ ﺃﻫﻮﻥ ﻣﻦ ﻧﺰﺍﻉ
ﺍﻟﺸﻮﻕ ،ﻭﻗﻄﻊ ﺍﻷﻭﺻﺎﻝ ﺃﻫﻮﻥ ﻣﻦ ﻗﻄﻊ ﺍﻟﻮﺻﺎﻝ ،ﻭﻗﺪ ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﻋﺮﻑ ﺧﱪﻫﺎ ﻣﻨﻜﻢ.
ﻗﺎﻟﻮﺍ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻫﺬﻩ ﺍﻟﺒﺎﺭﻋﺔ ﺑﻨﺖ ﻋﻮﻑ ﺑﻦ ﺳﻬﻢ ﻛﺎﻥ ﺃﺑﻮﻫﺎ ﺯﻭﺟﻬﺎ ﺍﺑﻦ ﻋﻢ ﳍﺎ ﻳﻘﺎﻝ ﻟﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ
ﳘﺎﻡ ﻋﻠﻰ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢٍ ،ﻓﻬﻠﻚ ﺃﺑﻮﺍﳘﺎ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﳚﺘﻤﻌﺎ ،ﻓﺎﻛﺘﺘﺐ ﺯﻭﺟﻬﺎ ﻣﻊ ﻋﺎﻣﻠﻚ ﺇﱃ ﺍﻟﻴﻤﻦ ﻟﻘﻠﹼﺔ
ﺫﺍﺕ ﻳﺪﻩ ،ﻭﺧﺮﺝ ﻣﻨﺬ ﲬﺲ ﺳﻨﲔ ،ﻓﺤﺰﻧﺖ ﻋﻠﻴﻪ ،ﻭﻃﺎﻝ ﺷﻮﻗﻬﺎ ﺇﻟﻴﻪ ،ﻓﻬﻲ ﺗﻨﺸﺪ ﺍﻷﺷﻌﺎﺭ ﻓﻴﻪ ﻭﺗﺴﺘﺮﻳﺢ ﺇﱃ
ﺫﻛﺮﻩ .ﻓﺄﻣﺮ ﺍﻟﺮﺷﻴﺪ ﻣﻦ ﺳﺎﻋﺘﻪ ﺃﻥ ﻳﻜﺘﺐ ﺇﱃ ﻋﺎﻣﻠﻪ ﺑﺎﻟﻴﻤﻦ ﰲ ﲪﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳘﺎﻡ ﻋﻠﻰ ﺍﻟﱪﻳﺪ ﺇﱃ ﺣﻀﺮﺗﻪ
ﺇﱃ ﺑﻐﺪﺍﺩ.
ﻓﻤﺎ ﻣﻀﺖ ﺃﻳﺎﻡ ﺑﻌﺪ ﻭﺻﻮﻝ ﺍﻟﺮﺷﻴﺪ ﺣﺘﻰ ﺩﺧﻞ ﻋﻠﻴﻪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺻﺒﻴﺢ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻗﺪ ﻭﺻﻞ
ﺍﻟﻨﺨﻌﻲ ﺍﻟﺬﻱ ﺃﻣﺮﺕ ﲝﻤﻠﻪ ﺇﻟﻴﻚ .ﻓﺄﻣﺮ ﺑﺈﺩﺧﺎﻟﻪ ﻋﻠﻴﻪ ،ﻓﻨﻈﺮ ﺇﱃ ﺭﺟﻞٍ ﻣﻌﺘﺪﻝ ﺍﻟﻘﺎﻣﺔ ،ﻇﺎﻫﺮ ﺍﻟﻮﺳﺎﻣﺔ ،ﺫﺭﺏ
ﺍﻟﻠﺴﺎﻥ ،ﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ ،ﻓﻘﺎﻝ :ﺃﻧﺖ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳘﺎﻡ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ .ﻗﺎﻝ ﻟﻪ :ﺃﻗﺼﺺ ﻋﻠﻲ
ﺧﱪﻙ! ﻓﻘﺺ ﻋﻠﻴﻪ ﺍﳋﱪ ﻓﻮﺟﺪﻩ ﻣﻄﺎﺑﻘﺎﹰ ﳌﹼﺎ ﺧﺒﺮﻩ ﺑﻪ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻨﻔﺮ ،ﻓﺄﻣﺮ ﻟﻪ ﺑﻌﺸﺮﻳﻦ ﺃﻟﻒ ﺩﺭﻫﻢٍ ،ﻓﺄﺧﺬ ﺫﻟﻚ
ﻣﻦ ﻳﻮﻣﻪ ﻭﺭﺣﻞ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﻓﺪﺧﻞ ﺑﺄﻫﻠﻪ ﻭﻛﺎﻥ ﺍﻟﺮﺷﻴﺪ ﻳﺘﻌﺎﻫﺪﻩ ﺑﱪﻩ.
ﰎﹼ ﺍﻟﻜﺘﺎﺏ ﺑﻌﻮﻥ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 146
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 147
ﺍﻟﻔﻬﺭﺱ
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻭﺼﻑ ﺍﻟﻨﹼﺴﺎﺀ 2 ..................................................................................................
ﺍﻟﻤﺭﺃﺓ ﺒﻴﻥ ﻤﻌﺎﻭﻴﺔ ﻭﺼﻌﺼﻌﺔ 2 ..............................................................................................
ﻗﻀﺎﺀ ﻋﻤﺭ ﻓﻲ ﺍﻟﻤﺭﺃﺓ 2 ........................................................................................................
ﺍﻟﺸﹼﺭ ﻤﺠﻠﺒﺔﹲ ﻟﻠﺠﻤﺎﻉ 2 ............................................................................................................
ﺍﻗﺘﻠﻬﺎ ﻭﻋﻠﻲ ﺇﺜﻤﻬﺎ 2 ..............................................................................................................
ﻏﺩﺭﺕ ﺒﻪ ﺯﻭﺠﺘﻪ ﻓﻘﺘﻠﻬﺎ 2 ......................................................................................................
ﺭﺃﻱ ﺍﻟﺤﻜﻤﺎﺀ ﻭﻏﻴﺭﻫﻡ ﻓﻲ ﺍﻟﻤﺭﺃﺓ 3 ..........................................................................................
ﺭﺃﻱ ﺃﻋﺭﺍﺒﻲ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ 3 ......................................................................................................
ﺍﻟﺫﹼﻨﺏ ﻴﺴﺎﻭﻱ ﺍﻟﻁﹼﻼﻕ 3 .........................................................................................................
ﺭﺃﻱ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﻓﻲ ﺍﻟﺠﻭﺍﺭﻱ 3 ...............................................................................................
ﺍﻷﺼﻤﻌﻲ ﻭﺒﻨﺎﺕ ﺍﻟﻌﻡ3 .........................................................................................................
ﺃﻋﻭﺫ ﺒﻌﺩﻟﻙ ﻴﺎ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ 3 ...............................................................................................
ﻤﻥ ﺠﻭﺭ ﻤﺭﻭﺍﻥ 3 ...............................................................................................................
ﺍﻟﺫﻱ ﺠﺎﺀ ﺸﺭ ﻤﻥ ﺍﻟﺫﻱ ﻤ ﺭ7 ..................................................................................................
ﺃﻋﺭﺍﺒﻲ ﻴﺼﻑ ﺭﺠﻼﹰ ﺠﻤﻴ ﻼﹰ 8 .................................................................................................
ﺭﺃﻱ ﻋﺎﺌﺸﺔ ﻓﻲ ﺨﻁﻴﺒﺔ ﺍﻟﺭﺴﻭﻝ 8 ............................................................................................
ﺼﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﹼﻡ 8 ..........................................................................................................
ﻴﺭﻯ ﺼﻭﺭﺘﻪ ﻓﻲ ﻭﺠﻪ ﻗﺘﺎﺩﺓ8 .................................................................................................
ﺫﻭ ﺍﻟﻨﹼﺴﺏ ﻭﺍﻟﺤﺴﺏ ﻗﺭﻴﺏ ﻤﻥ ﺍﷲ 8 .........................................................................................
ﺇﺸﺭﺍﻕ ﺍﻟﻭﺠﻪ ﻴﺠﻠﻭ ﺍﻟﺒﺼﺭ 8 ...................................................................................................
ﺠﻤﺎﻝ ﺍﻟﻭﺠﻪ ﻓﺘﻨﺔﹲ ﻟﻌﺒﺎﺩ ﺍﷲ 9 ...................................................................................................
ﻏﺩﺭﺕ ﺒﺯﻭﺠﻬﺎ ﻭﺨﺎﻨﺘﻪ 9 .......................................................................................................
ﺍﻟﺼﺒﺎ ﺘﺒﻠﺴﻡ ﻗﻠﺏ ﺍﻟﻤﺤﺯﻭﻥ 9 ..................................................................................................
ﻓﺭﻗﻬﻤﺎ ﺍﻟﻔﻘﺭ ﻭﺠﻤﻌﻬﻤﺎ ﻤﻌﺎﻭﻴﺔ 10 ............................................................................................
ﺃﻻ ﺃﻴﻬﺎ ﺍﻟﻐﻴﺭﺍﻥ 10 ...............................................................................................................
ﻴﺎ ﺤﺒﺫﺍ ﺃﻡ ﺍﻟﻭﻟﻴﺩ 10 ..............................................................................................................
ﺃﺘﺼﺭﻡ ﺤﺒﻠﻲ ﻴﺎ ﺠﻤﻴﻝ؟11 .....................................................................................................
ﺃﻨﺕ ﻁﺎﻟﻕ 11 ......................................................................................................................
ﺯﻴﻨﺏ ﺴﺒﺏ ﻨﻔﻲ ﺍﻟﻨﹼﻤﻴﺭﻱ ﻭﻋﺫﺍﺒﻪ 12 ........................................................................................
ﺘﺭﻙ ﺯﻭﺠﺘﻪ ﻭﺘﻌﻠﹼﻕ ﺒﺄﺭﻭﻯ ﻭﻗﺴﻁﺎ 13 ......................................................................................
ﺸﺎﻁﺭﺘﻪ ﻤﺎﻟﻬﺎ ﻭﻟﻡ ﺘﺩﻋﻪ ﻟﻠﺴﻔﺭ 13 ............................................................................................
ﻤﻨﺎﺯﻝ ﺍﻷﺤﺒﺔ ﺍﻟﺨﺎﻟﻴﺔ ﺘﺜﻴﺭ ﺍﻟﺸﹼﻭﻕ 14 ........................................................................................
ﺸﻜﺕ ﺇﻟﻰ ﺍﷲ ﻋﻘﻭﻕ ﺃﺒﻨﺎﺌﻬﺎ 14 ................................................................................................
ﺃﻗﻨﻌﻭﻩ ﻓﻌﻔﺎ ﺍﻟﺤﺠﺎﺝ ﻋﻨﻬﻡ 15 ..................................................................................................
ﺒﺎﺏ ﻴﺫﻜﺭ ﻓﻴﻪ 15 .....................................................................................................................
ﻤﻥ ﺼﻴﺭﻩ ﺍﻟﻌﺸﻕ ﺇﻟﻰ ﺍﻷﺨﻼﻁ ﻭﺍﻟﺠﻨﻭﻥ 15 ...................................................................................
ﺨﺒﺭ ﻓﻭﺭﻙ ﺍﻟﻤﺠﻨﻭﻥ 15 ........................................................................................................
ﺨﺒﺭ ﺍﻟﻤﺠﻨﻭﻥ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ 15 .................................................................................................
ﻓﻭﺭﻙ ﻓﻲ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﺼﺒﻴﺎﻥ 16 ...........................................................................................
ﺃﺨﺒﺎﺭ ﻋﻠﻭﻴﺔ ﺍﻟﻤﺠﻨﻭﻥ 16 .......................................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 148
ﺨﺒﺭ ﺒﻌﺽ ﺍﻟﻤﺠﺎﻨﻴﻥ 17 .........................................................................................................
ﺸﻌﺭ ﻓﻭﺭﻙ ﻓﻲ ﻏﻼﻤﻪ ﻏﻠﺏ 17 ..............................................................................................
ﻭﺼﻑ ﻅﺒﻴﺔ ﺒﺎﻟﻌﻔﺎﻑ ﻓﺄﻜﺭﻡ 17 ...............................................................................................
ﺍﻟﻘﻴﻁﻨﻭﻥ ﻭﻨﻜﺎﺡ ﺍﻟﻔﺘﻴﺎﺕ 17 ....................................................................................................
ﺨﺒﺭ ﺴﻼﻤﺔ ﺍﻟﺯﺭﻗﺎﺀ 18 .........................................................................................................
ﻤﻊ ﻋﺒﺩ ﺍﻟ ﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻋﻤﺎﺭ 18 ...........................................................................................
ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻴﻥ ﻋﺯﺓ ﻭﺒﺜﻴﻨﺔ 19 .................................................................................................
ﺘﻐﻴﺭ ﺍﻟﻌﺎﺩﺍﺕ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻌﻼﻗﺔ ﺍﻟﺭﺠﻝ ﺒﺎﻟﻔﺘﺎﺓ 20 .............................................................................
ﻫﻝ ﻗﺒﻠﺔ ﺍﻟﻤﺸﺘﺎﻕ ﺠﻨﺎﺡ 20 .....................................................................................................
ﺍﻟﺤﺴﻨﺎﺕ ﻴﺫﻫﺒﻥ ﺍﻟﺴﻴﺌﺎﺕ 20 ...................................................................................................
ﻤﺎ ﻜﻨﺕ ﺘﺼﻨﻊ ﻟﻭ ﻅﻔﺭﺕ ﺒﻤﻥ ﺘﻬﻭﻯ؟ 20 ..................................................................................
ﺴﺒﻌﺔ ﻴﻅﻠﹼﻬﻡ ﺍﷲ ﺒﻅﻠﹼﻪ 20 .......................................................................................................
ﺍﻟﺯﺒﺎﺀ ﻭﻋﻤﺭ ﺒﻥ ﺃﺒﻲ ﺭﺒﻴﻌﺔ 21 ...............................................................................................
ﻟﻴﻠﻰ ﺍﻷﺨﻴﻠﻴﺔ ﻭﺍﻟﺤﺠﺎﺝ 21 ......................................................................................................
ﺍﻟﻌﻔﺎﻑ ﺃﻴﺎﻡ ﺯﻤﺎﻥ 22 ............................................................................................................
ﻟﻠﻌﺸﻴﻕ ﻤﻥ ﺤﺒﻴﺒﺘﻪ ﻨﺼﻔﻬﺎ ﺍﻷﻋﻠﻰ 22 ........................................................................................
ﻋﺎﺩﺍﺕ ﺃﻫﻝ ﻁﺒﺭﺴﺘﺎﻥ ﻓﻲ ﺍﻟﺯﻭﺍﺝ 23 ........................................................................................
ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻤﺠﺎﻨﻴﻥ 23 ............................................................................................................
ﻓﻘﻴﺩ ﺜﻘﻴﻑ ﻋﺎﺸﻕ ﺯﻭﺠﺔ ﺃﺨﻴﻪ 23 .............................................................................................
ﻤﻥ ﻴﻔﻌﻝ ﻤﺜﻘﺎﻝ ﺫﺭﺓٍ ﺨﻴﺭﺍﹰ ﻴﺭﻩ 24 ............................................................................................
ﻫﺫﺍ ﻁﺎﻟﺏ ﻭﻟﺩ 25 ................................................................................................................
ﺍﻟﺴﺒﻴﻝ ﻟﺩﺨﻭﻝ ﺍﻟﻤﺭﺃﺓ ﺇﻟﻰ ﺍﻟﺠﻨﹼﺔ 25 ...........................................................................................
ﺭﺍﻭﺩﺘﻪ ﻋﻥ ﻨﻔﺴﻬﺎ ﻓﺄﺒﻰ 25 .....................................................................................................
ﻴﻌﺎﻤﻠﻬﺎ ﺒﻤﺎ ﻴﺭﻀﻲ ﺍﻟﺭﺏ 26 ..................................................................................................
ﺭﺩ ﺍﻟﺠﺎﺭﻴﺔ ﻭﻟﻙ ﺍﻟﺠ ﻨﹼﺔ 26 ......................................................................................................
ﺠﻭﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺠﻌﻔﺭ 26 .....................................................................................................
ﺍﻟﺯﻨﺎ ﺃﻨﻭﺍﻉ 27 .....................................................................................................................
ﺃﺨﺒﺎﺭ ﺃﻫﻝ ﺍﻟﻌﻔﺎﻑ 27 ...........................................................................................................
ﺍﻟﺤﺏ ﻤﺎ ﻻ ﻴﻐﻀﺏ ﺍﻟﺭﺏ 27 .................................................................................................
ﻟﻴﻠﻰ ﻭﻗﻴﺱ ﺒﻥ ﺍﻟﻤﻠﻭﺡ 28 ......................................................................................................
ﻋﻔﺭﺍﺀ ﻭﻋﺭﻭﺓ ﺒﻥ ﺤﺯﺍﻡ 28 ....................................................................................................
ﻤﻴﺔ ﻭﺫﻭ ﺍﻟﺭﻤﺔ 28 ................................................................................................................
ﺍﻷﻤﺭ ﻤﺎ ﺘﺼﻔﻭﻥ ،ﻭﻟﻜﻥ28 ................................................................................................ ...
ﻋﻔﺭﺍﺀ ﺒﻨﺕ ﺃﺤﻤﺭ ﻭﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺍﻟﺸﹼﺭﻴﺩ 28 .................................................................................
ﺃﺴﻤﺎﺀ ﺒﻨﺕ ﻋﺒﺩ ﺍﷲ ﻭﻜﺎﻤﻝ ﺒﻥ ﺍﻟﺭﻀﻴﻥ 29 ................................................................................
ﺃﻭﺼﺎﻑ ﺍﻟﻬﻭﻯ 29 ...............................................................................................................
ﺍﻟﻌﺸﻕ ﻟﺴﻌﺔﹲ ﻤﻥ ﺠﻨﻭﻥ 29 .....................................................................................................
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻁﹼﻠﻭﻝ 29 ...............................................................................................................
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻨﹼﺎﺭ 29 ..................................................................................................................
ﺍﻟﻬﻭﻯ ﻭﺍﻟﺒﻼﺀ 30 ................................................................................................................
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻁﹼﺒﻴﺏ 30 ..............................................................................................................
ﺍﻟﻬﻭﻯ ﻭﺍﻟﻤﻭﺕ 30 ...............................................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 149
ﺍﻟﻬﻭﻯ ﻭﺃﻏﺼﺎﻨﻪ 30 .............................................................................................................
ﺍﻟﻬﻭﻯ ﺍﻟﻤﺘﺠﺩﺩ 31 ................................................................................................................
ﺴﻜﻴﻨﺔ ﺒﻨﺕ ﺍﻟﺤﺴﻴﻥ ﻭﻋﺭﻭﺓ ﺒﻥ ﺃﺫﻴﻨﺔ 31 ....................................................................................
ﺃﻫﻝ ﺍﻟﺩﻋﺎﻭﻱ ﺍﻟﺒﺎﻁﻠﺔ 31 ........................................................................................................
ﺃﺤﺏ ﻗﻠﺒﻲ ﻭﻤﺎ ﺩﺭﻯ ﺒﺩﻨﻲ 32 .................................................................................................
ﺍﻟﺒﻁﻨﺔ ﺘﺫﻫﺏ ﺍﻟﻔﻁﻨﺔ 32 .........................................................................................................
ﺍﻟﻤﻐﻨﹼﻴﺔ ﻤﺤﺒﻭﺒﺔ ﻭﺍﻟﻤﺘﻭﻜﹼﻝ 33 ..................................................................................................
ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺒﻨﻲ ﻋﺫﺭﺓ 34 ......................................................................................................
ﻁﻌﻡ ﺍﻟﻌﺸﻕ 35 ....................................................................................................................
ﻋﺭﻭﺓ ﺒﻥ ﺤﺯﺍﻡ ﻴﻤﻭﺕ ﻤﻠﻭﻋﺎﹰ 36 .............................................................................................
ﻻ ﺫﻨﺏ ﻋﻠﻰ ﺃﻫﻝ ﺍﻟﻬﻭﻯ 36 ...................................................................................................
ﻟﻭ ﺃﺩﺭﻙ ﻋﻤﺭ ﻋﻔﺭﺍﺀ ﻭﻋﺭﻭﺓ ﻟﺠﻤﻌﻬﻤﺎ 37 .................................................................................
ﺍﻟﻌﺭﺠﻲ ﺍﻟﻤﺤﺘﺎﻝ 37 .............................................................................................................
ﺃﻫﻝ ﺍﻟﻌﺸﻕ ﺼﺤﻴﺢ ﻤﺴﺎﻜﻴﻥ 38 ...............................................................................................
ﺩﺍﺅﻫﻤﺎ ﺩﻭﺍﺅﻫﻤﺎ 38 ..............................................................................................................
ﺍﻟﺒﻌﻴﺩﺓ ﺍﻟﻘﺭﻴﺒﺔ38 .................................................................................................................
ﺒﻌﺩﻫﺎ ﺩﻫﺭ ﻭﺍﻟﺴﺎﻋﺔ ﺸﻬ ﺭ38 ..................................................................................................
ﺭﻋﺕ ﻟﻌﻴﺴﻰ ﺍﻟﻭﺩ38 ...........................................................................................................
ﺍﻟﻁﹼﻼﻕ ﺒﻴﻥ ﺴﻌﺔ ﺍﻟﺜﹼﻘﺒﺔ ﻭﺴﺭﻋﺔ ﺍﻹﻨﺯﺍﻝ 39 ................................................................................
ﻟﺒﻨﻰ ﻭﻗﻴﺱ ﺒﻥ ﺫﺭﻴﺢ 39 ........................................................................................................
ﺍﻟﺤﺠﺎﺝ ﻭﺍﺒﻨﺔ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺠﻌﻔﺭ 39 ..........................................................................................
ﺯﻴﻨﺏ ﺒﻨﺕ ﻤﺭﺓ ﻭﺍﻟﻤﻐﻴﺭﺓ 39 ..................................................................................................
ﺍﻹﺜﻡ ﻟﻬﺎ ﻓﻲ ﺍﻵﺨﺭﺓ 39 .........................................................................................................
ﻭﻻﺕ ﺴﺎﻋﺔ ﻤﻨﺩﻡٍ 40 ............................................................................................................
ﺭﺍﻭﺩﻫﺎ ﻋﻥ ﻨﻔﺴﻬﺎ ﺜﻡ ﺘﺯﻭﺠﻬﺎ 40 .............................................................................................
ﻋﺭﻀﻭﺍ ﻋﻠﻴﻪ ﺯﻭﺍﺝ ﺍﻟﺒﺼﺭ ﻴﺔ ﻓﺄﺒﻰ 40 ......................................................................................
ﺃﻫﻜﺫﺍ ﺘﺠﺎﺯﻯ ﺍﻟﻨﹼﺴﺎﺀ؟ ! 41 ......................................................................................................
ﺤﺭﻫﺎ ﻭﺍﺴﻊ 41 ...................................................................................................................
ﺍﻷﻫﻭﺍﺯﻴﺔ ﺃﺸﺩ ﺫﻜﺎﺀ41 .........................................................................................................
ﺸﻌﺭ ﻗﻴﺱٍ ﺒﻌﺩ ﺯﻭﺍﺝ ﻟﻴﻠﻰ 42 .................................................................................................
ﺃﻴﺭﻴﺩﻩ ﻓﺤﻼﹰ ﻟﺒﻨﺎﺘﻪ 42 ............................................................................................................
ﻫﻲ ﻁﺎﻟﻕﹲ ﺃﻟﻑ ﻤﺭﺓ 42 ..........................................................................................................
ﻁﻠﹼﻘﻬﺎ ﻭﻨﺩﻡ 43 ....................................................................................................................
ﺃﺤﺏ ﺇﻟﻴﻪ ﻟﻴﻠﺔﹰ ﻁﻠﹼﻕ ﻓﻴﻬﺎ ﻨﺴﺎﺅﻩ 43 ............................................................................................
ﺃﻭ ﻀﻴﻕ ﺍﻟﻔﺭﺝ ﺃﻭ ﺍﻟﻁﹼﻼﻕ 43 .................................................................................................
ﻁﻠﹼﻘﻬﺎ ﺜﻼﺜﺎﹰ 43 .....................................................................................................................
ﺤﻼﻭﺓ ﺍﻟﺠﻤﺎﻉ43 .................................................................................................................
ﻁﻠﹼﻘﻬﺎ ﻋﺩﺩ ﺸﻌﺭ ﻤﺅﺨﹼﺭﺘﻬﺎ 44 .................................................................................................
ﻴﻠﺘﻤﺴﻭﻥ ﺍﻟﻀﻴﻕ ﻀﻴﻕ ﺍﷲ ﻋﻠﻴﻬﻡ 44 ........................................................................................
ﻤﻜﺎﺒﺩﺓ ﺍﻟﻌﻔﹼﺔ ﺍﻴﺴﺭ ﻤﻥ ﺍﻻﺤﺘﻴﺎﻝ 44 ...........................................................................................
ﻀﺭﻁ ﻓﺴﺨﺭﺕ ﻤﻨﻪ ﻓﻁﻠﹼﻘﻬﺎ 44 ................................................................................................
ﻁﻠﹼﻘﻬﺎ ﻓﺘﺯﻭﺠﺕ ﺭﺠﻼﹰ ﺩﻤﻴﻤﺎﹰ 44 ...............................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 150
ﺍﻟﻜﺎﺫﺒﺔ ﺍﻟﻔﺎﺠﺭﺓ ﺍﻟﻀﺎﺭﻁﺔ 45 ..................................................................................................
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﻐﻴﺭﺓ 45 ..........................................................................................................
ﺍﻟﻜﻼﻡ ﻋﻥ ﺒﻌﺩ ﻤﻤﻨﻭﻉ 45 ......................................................................................................
ﻋﺎﺩﺓﹲ ﻏﻴﺭ ﻤﺴﺘﺤﺴﻨﺔٍ 46 .........................................................................................................
ﻏﻴﺭﺓ ﺍﻟﻤﺭﺃﺓ ﻋﻠﻰ ﻗﺩﺭ ﻟﺫﹼﺘﻬﺎ 46 ...............................................................................................
ﺘﻜﺭﻡ ﻁﺒﺭﺴﺘﺎﻥ ﻤﻥ ﺍﻟﻌﺠﺎﺌﺏ 46 ..............................................................................................
ﺜﻼﺙ ﺨﺼﺎﻝٍ ﻤﻥ ﺍﻟﺴﺅﺩﺩ 46 ...................................................................................................
ﻏﻴﺭﺓ ﻗﻴﺱ ﺒﻥ ﺯﻫﻴﺭ 47 ........................................................................................................
ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﻴﻌﻴﺏ ﻗﻭﻻﹰ ﻋﻠﻰ ﻨﺼﻴﺏ 47 .......................................................................................
ﺒﻌﺽ ﻋﺎﺩﺍﺕ ﺍﻟﻌﺭﺏ 47 ........................................................................................................
ﺍﻟﻐﻴﻭﺭ ﺍﻟﻤﺘﻤﻁﹼﻕ 48 ..............................................................................................................
ﺍﻟﻐﻴﻭﺭ ﻓﻲ ﻨﻅﺭ ﺍﻟﺭﺍﻋﻲ 48 ....................................................................................................
ﺍﺒﻥ ﺍﻟﺩﻤﻴﻨﺔ ﻭﺨﻤﻴﺹ ﺍﻟﺤﺸﺎ 48 ................................................................................................
ﺍﻟﺩﺍﺭﻤﻲ ﻻ ﻴﻔﺎﺭﻕ ﻋﺭﺴﻪ 48 ...................................................................................................
ﺸﻌﺭﺍﺀ ﻤﺎﺘﻭﺍ ﻗﺘﻼﹰ 49 ............................................................................................................
ﺸﻌﺭ ﺴﺤﻴﻡٍ ﺍﻹﺒﺎﺤ ﻲ49 .........................................................................................................
ﻜﺎﺩ ﻴﻘﺘﻠﻬﺎ ﻋﻘﻴﻝ ﺍﻟﻤﺭﻱ 50 .....................................................................................................
ﻋﻘﻴﻝ ﻭﺍﺒﻨﺘﻪ ﺍﻟﺠﺭﺒﺎﺀ 50 ........................................................................................................
ﻤﻘﺩﻤﺎﺕ ﺍﻟﻐﻴﺭﺓ 50 ................................................................................................................
ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺭﻭﺍﺤﺔ ﻭﺯﻭﺠﺘﻪ 51 ...............................................................................................
ﺍﻟﻤﺼﻴﺒﺔ ﻓﻲ ﻤﻌﺎﺘﺒﺔ ﺍﻟﻤﺭﺃﺓ ﺍﻟ ﺭﺠﻝ 51 ........................................................................................
ﻴﺨﺎﻑ ﻋﻠﻴﻬﺎ ﻤﻥ ﻋﻴﻨﻴﻬﺎ51 .....................................................................................................
ﺴﻌﻴﺩ ﺒﻥ ﺴﻠﻴﻤﺎﻥ ﻭﺍﻹﻨﻜﺸﺎﻑ 52 ..............................................................................................
ﺤﺘﹼﻰ ﻋﻠﻰ ﺍﻟﻌﻤﻴﺎﻥ 52 ...........................................................................................................
ﺒﺎﺏ ﺘﺎﺒﻊ ﻟﻤﺎ ﻗﺒﻠﻪ 52 .................................................................................................................
ﻴﺠﻭﻋﻬﻥ ﺤﺘﹼﻰ ﻻ ﻴﺄﺸﺭﻥ 53 ...................................................................................................
ﻫﺎﺭﻭﻥ ﺍﻟﺒﺭﺩﻋﻲ ﻭﺍﻟﻌﻁﹼﺎﺭ 53 .................................................................................................
ﺸﻴﺌﺎﻥ ﻻ ﺘﺅﻤﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﻤﺭﺃﺓ 54 .............................................................................................
ﺴﻭﺀ ﺍﻟﻅﹼﻥ ﻤﻥ ﺸﺩﺓ ﺍﻟﺤﺏ54 ..................................................................................................
ﻻ ﺘﺄﻤﻨﻥ ﺍﻟﻨﹼﺴﺎﺀ 54 ...............................................................................................................
ﺩﻴﻙ ﺍﻟﺠﻥ ﻭﺠﺎﺭﻴﺘﻪ ﻭﻏﻼﻤﻪ 54 ...............................................................................................
ﺍﻟﺭﺍﺯﻱ ﻭﺒﺩﺭ ﺍﻟﺘﹼﻤﺎﻡ 55 .........................................................................................................
ﻏﻴﺭﺓ ﺃﺒﻲ ﺘﻤﺎﻡ 55 ................................................................................................................
ﻏﻴﺭﺓ ﺠﻤﻴﻝ ﺒﻥ ﻤﻌﻤﺭ 55 .......................................................................................................
ﻋﻠﻲ ﺍﻟﺠﻌﻔﺭﻱ ﻭﺤﺭﺍﺭﺓ ﺍﻟﻬﻭﻯ 55 ............................................................................................
ﻻ ﺘﺴﺄﻟﻥ ﺭﺠﻼﹰ ﻓﻴﻡ ﻴﻀﺭﺏ ﺍﻤﺭﺃﺘﻪ؟ 56 .....................................................................................
ﺃﺒﻭ ﺍﻷﺼﺒﻊ ﻭﺒﻨﺎﺘﻪ ﺍﻷﺭﺒﻊ 56 ..................................................................................................
ﻻ ﺘﻜﺜﺭﻭﺍ ﺍﻟﻐﻴﺭﺓ ﻋﻠﻰ ﺃﻫﻠﻜﻡ 57 ...............................................................................................
ﻤﺩ ﻴﺩﻩ ﻓﻠﻤﺱ ﺃﺭﺒﻌﺎﹰ 57 ..........................................................................................................
ﻏﻴﺭﺓ ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ 57 ...............................................................................................
ﻏﻴﺭﺓ ﻋﻘﻴﻝ ﺒﻥ ﻋﻠﻘﻤﺔ 60 .......................................................................................................
ﻏﻴﺭﺓ ﺴﻌﺩ ﺒﻥ ﻋﺒﺎﺩﺓ 60 .........................................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 151
ﺃﻫﺩﺭ ﺩﻤﻪ ﻭﻟﻡ ﻴﺘﻤﺘﹼﻊ ﺒﻬﺎ 61 ....................................................................................................
ﻫﻨﺩ ﻭﺯﻭﺠﻬﺎ ﺭﻭﺡ 61 ...........................................................................................................
ﻭﺍﻟﺸﻨﻔﺭﻯ ﻴﺩﻟﻲ ﺒﺩﻟﻭﻩ 62 .......................................................................................................
ﺍﻟﻐﻴﺭﺓ ﺍﻟﻤﻔﺭﻁﺔ 62 ...............................................................................................................
ﺃﺒﺕ ﺃﻋﺭﺍﻗﻪ ﺇﻻﹼ ﺍﺤﻤﺭﺍﺭ ﺍﹰ 62 ...................................................................................................
ﻟﻘﻤﺎﻥ ﺍﻟﺤﻜﻴﻡ ﺍﻟﻐﻴﻭﺭ 62 .........................................................................................................
ﻋﻤﺭ ﻭﺍﻟﻨﹼﻌﻤﺎﻥ ﺒﻥ ﻨﻀﻠﺔ 63 ...................................................................................................
ﺃﺜﺭ ﺍﻟﻐﻴﺭﺓ ﻋﻨﺩ ﺭﻭﺡ ﺒﻥ ﺯﻨﺒﺎﻉ 64 ...........................................................................................
ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺴﻴﺭﺓ ﺍﻟﺸﹼﺩﻴﺩ ﺍﻟﻐﻴﺭﺓ 64 ...........................................................................................
ﺤﻤﺎ ﺯﻭﺠﺔ ﺍﺒﻥ ﺍﻟﺩﻤﻴﻨﺔ 65 ......................................................................................................
ﻟﻴﻠﻰ ﻭﺤﺎﺭﺜﺔ ﺒﻥ ﻋﻭﻑ 65 .....................................................................................................
ﺍﻟﻐﻴﺭﺓ ﻤﻥ ﺍﻹﻴﻤﺎﻥ 66 ...........................................................................................................
ﺍﻟﺠﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺭﺠﺎﻝ ﻭﺍﻟﻐﻴﺭﺓ ﻋﻠﻰ ﺍﻟ ﻨﹼﺴﺎﺀ 66 ...............................................................................
ﺭﺃﻱ ﻟﻌﻠﻲ ﻓﻲ ﺍﻟﻤﺭﺃﺓ 66 ........................................................................................................
ﺍﻷﺤﻭﺹ ﻭﺃﻡ ﺠﻌﻔﺭ 66 .........................................................................................................
ﻤﻥ ﺍﻟﻐﻴﺭﺓ ﺇﻟﻰ ﺍﻟﺒﻭﺍﺩﻱ 67 .....................................................................................................
ﻟﻡ ﻴﻜﻥ ﺸﺄﻨﻪ ﺍﻟﻌﻔﺎﻑ ﻭﻟﻜﻥ67 .......................................................................................... . . .
ﺇﺫﺍ ﻨﺎﻡ ﺍﻟﺤﺎﺭﺱ ﺃﻓﺎﻗﺕ ﺍﻟﻌﻘﺭﺏ 68 ............................................................................................
ﺍﻟﺫﹼﺌﺎﺏ ﺘﻌﺩﻭ ﻋﻠﻰ ﻤﻥ ﻻ ﻜﻼﺏ ﻟﻪ 68 .......................................................................................
ﻻ ﻴﺭﺍﻋﻲ ﻻﺒﻥ ﻋﻤﻪ ﻤﺤﺭﻤﺎﹰ 68 ...............................................................................................
ﻋﺎﺌﺸﺔ ﺘﻐﺎﺭ ﻋﻠﻰ ﺨﺩﻴﺠﺔ 69 ...................................................................................................
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻭﻓﺎﺀ ﺍﻟﻨﹼﺴﺎﺀ 69 ...................................................................................................
ﺘﻌﺎﻫﺩﺍ ﺃﻻ ﻴﺘﺯﻭﺠﺎ 69 ............................................................................................................
ﻋﻠﻰ ﺍﻟﻌﻬﺩ ﺒﺎﻗﻴﺔﹲ 70 ..............................................................................................................
ﻜﺎﻥ ﻴﺤﺴﺒﻬﺎ ﺭﺍﻋﻴﺔﹰ ﻟﻠﻌﻬﺩ 71 ...................................................................................................
ﺃﺫﺍﺕ ﻋﺭﻭﺱٍ ﺘﺭﻯ؟! 71 ........................................................................................................
ﻻ ﺘﻨﻜﺤﻲ ﺃﻏﻡ ﺍﻟﻘﻔﺎ71 ...........................................................................................................
ﺨﻨﺕ ﻴﺎ ﻓﻼﻨﺔ ﻋﻬﺩﻱ 72 ........................................................................................................
ﻤﺎﺘﺎ ﻭﺩﻓﻨﺎ ﻤﻌﺎﹰ73 .................................................................................................................
ﺃﺭﺍﺩﻫﺎ ﻟﺤﺴﻥ ﺜﻐﺭﻫﺎ ﻓﻘﻁ 73 ...................................................................................................
ﻻ ﺤﺭ ﺒﻭﺍﺩﻱ ﻋﻭﻑٍ 74 .........................................................................................................
ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﺤﺒﻴﻥ 74 .........................................................................................................
ﺨﺎﻨﺘﻪ ﻭﺒﻤﻭﺘﻬﺎ ﻭﻓﺕ ﻟﻪ 74 .....................................................................................................
ﻟﻡ ﻴﻠﺘﻔﺕ ﺇﻟﻴﻬ ﻥ75 ................................................................................................................
ﻨﺴﺎﺀ ﻗﺭﻴﺵٍ ﺨﻴﺭ ﺍﻟﻨﹼﺴﺎﺀ 76 ....................................................................................................
ﻤﺎﺘﺕ ﻓﻲ ﺍﻟﻁﹼﺭﻴﻕ 76 ............................................................................................................
ﺘﺴﺘﺤﻴﻴﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻤﺎﺕ 77 ...............................................................................................
ﺍﻟﻤﺒﻜﹼﺭﺓ ﺇﻟﻰ ﺍﻟﻘﺒﺭ 77 ............................................................................................................
ﺍﻟﻭﻓﺎﺀ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻴﺨﺘﻠﻑ ﻋﻨﻪ ﻏﻲ ﺍﻹﺴﻼﻡ 78 ..........................................................................
ﺍﻟﻭﻓﺎﺀ ﻭﺍﻟﺫﹼﻜﺎﺀ78 .................................................................................................................
ﻗﺼﺔ ﻋﺎﺸﻘﻴﻥ 78 .................................................................................................................
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻏﺩﺭ ﺍﻟﻨﹼﺴﺎﺀ 80 ...................................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 152
ﺭﺃﻱ ﻋﻤﺭ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ 80 ........................................................................................................
ﺭﺃﻱ ﺍﻟﻤﻠﻙ ﻋﻤﺭﻭ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ 80 ..............................................................................................
ﺭﺃﻱ ﻁﻔﻴﻝ ﺍﻟﻐﻨﻭﻱ ﻓﻲ ﺍﻟﻨﹼﺴﺎﺀ 80 .............................................................................................
ﺇﻥ ﺘﻘﻭﻴﻡ ﺍﻟﻀﻠﻭﻉ ﺍﻨﻜﺴﺎﺭﻫﺎ 80 ...............................................................................................
ﻓﻲ ﺨﻼﻓﻬﻥ ﺍﻟﺒﺭﻜﺔ80 ...........................................................................................................
ﻋﻠﻘﻤﺔ ﻁﺏ ﺒﺄﺩﻭﺍﺀ ﺍﻟﻨﹼﺴﺎﺀ 80 ..................................................................................................
ﺘﻠﻴﻥ ﻟﻙ ﻭﻟﻐﻴﺭﻙ 81 .............................................................................................................
ﺘﺤﺞ ﻭﺘﻜﺸﻑ ﻋﻥ ﻭﺠﻬﻬﺎ ﻟﻠﺸﹼﺒﺎﺏ 81 ........................................................................................
ﻟﻠﻔﺎﺭﺱ ﺍﻟﻌﺠﻼﻥ ﻤﻨﻬﺎ ﻨﺼﻴﺏ 81 .............................................................................................
ﻟﻡ ﺘﻜﻥ ﻋﻨﺩﻩ ﺸﺭﻴﻔﺔ 81 ..........................................................................................................
ﻻ ﻴﺸﺘﻬﻲ ﺍﻟﻔﺎﺠﺭﺓ 82 ............................................................................................................
ﺍﻹﺼﺒﻊ ﻻ ﺘﺴﺘﺭ ﺯﺍﻨﻴﺔ 82 ......................................................................................................
ﺍﻟﺒﺎﻏﻴﺔ ﺩﻭﻥ ﺍﻜﺘﻔﺎﺀ82 ...........................................................................................................
ﺇﺫﺍ ﻏﺎﺏ ﺒﻌﻝٌ ﺠﺎﺀ ﺒﻌﻝ 82 .....................................................................................................
ﺘﺯﻭﺠﺘﻪ ﻭﻁﺎﻓﺕ ﺒﺎﻟﺒﻴﺕ ﻋﺭﻴﺎﻨﺔﹰ 82 ...........................................................................................
ﺍﻟﺘﹼﻠﻔﻴﻕ ﻋﻨﺩ ﺍﻟﺯﺒﻴﺭ ﺒﻥ ﺒﻜﺎﺭ 83 ................................................................................................
ﺘﺯﻭﺠﺘﻪ ﻗﺒﻝ ﺍﻨﻘﻀﺎﺀ ﻋﺩﺘﻬﺎ 84 ................................................................................................
ﻫﻝ ﻴﺯﻭﻝ ﺍﻟﻬﻭﻯ ﺒﻌﺩ ﺍﻟﻤﻭﺕ 84 ..............................................................................................
ﻟﻡ ﺘﺭﻉ ﻟﺒﻌﻠﻬﺎ ﺤﺭﻤﺔﹰ 85 ........................................................................................................
ﺘﺭﻜﻬﺎ ﻭﺃﻭﺼﻰ ﺒﻬﺎ ﻓﺨﺎﻨﺘﻪ 85 .................................................................................................
ﻟﻡ ﺘﺭﻉ ﻋﻬﺩﺍﹰ ﻭﻟﻡ ﻴﺭﻉ ﻗﺭﺍﺒﺔﹰ 85 ..............................................................................................
ﻋﻥ ﻗﺭﻴﺏٍ ﺘﺒﻴﻊ ﻜﻔﻠﻬﺎ 86 ........................................................................................................
ﻏﺩﺭﺕ ﺤﺘﹼﻰ ﺒﺄﺒﻴﻬﺎ 87 ...........................................................................................................
ﻭﺼﻠﺕ ﺍﻟﺨﻴﺎﻨﺔ ﺤﺘﹼﻰ ﺇﻟﻰ ﺃﻡ ﺍﻟﺒﻨﻴﻥ؟ 88 ......................................................................................
ﺍﺴﺘﻁﻌﻥ ﺍﻟﺘﹼﺨﻠﺹ ﻓﻲ ﺁﺨﺭ ﻟﺤﻅﺔ 89 .........................................................................................
ﻓﺎﺠﺭﺓ ﺍﻟﺴﺭﺩﺍﺏ 92 ..............................................................................................................
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﺯﻨﺎ ﻭﺍﻟﺘﹼﺤﺫﻴﺭ ﻤﻥ ﻋﻭﺍﻗﺒﻪ 93 ................................................................................
ﺴﻴﺌﺎﺕ ﺍﻟﺯﻨﺎ 93 ...................................................................................................................
ﺍﻟﻤﻘﻴﻡ ﻋﻠﻰ ﺍﻟﺯﻨﺎ ﻜﻌﺎﺒﺩ ﻭﺜ ﻥٍ 94 ...............................................................................................
ﻫﺅﻻﺀ ﺍﻟﻠﻭﺍﺘﻲ ﻴﺯﻨﻴﻥ 94 ........................................................................................................
ﺍﷲ ﻴﺒﻐﺽ ﺜﻼﺜﺔ 94 ..............................................................................................................
ﺃﻋﻅﻡ ﺍﻟﺫﹼﻨﻭﺏ ﺃﻥ ﺘﺯﺍﻨﻲ ﺤﻠﻴﻠﺔ ﺠﺎﺭﻙ 94 ...................................................................................
ﻤﺴﺅﻭﻟﻴﺔ ﺍﻟﺭﺠﻝ 94 ..............................................................................................................
ﺍﻟﺯﻨﺎ ﻴﺠﻤﻊ ﺨﺼﺎﻝ ﺍﻟﺸﹼﺭ ﻜﻠﹼﻬﺎ 95 .............................................................................................
ﺍﻟﻤﻠﻙ ﺯﺍﺌﻝٌ ﻭﻤﺎ ﺘﺩﻴﻥ ﺘﺩﺍﻥ 95 .................................................................................................
ﻜﻤﺜﻝ ﺍﻟﺸﹼﻴﻁﺎﻥ ﺇﺫ ﻗﺎﻝ ﻟﻺﻨﺴﺎﻥ ﺃﻜﻔﺭ 95 .....................................................................................
ﺍﻟﺯﻨﺎ ﻴﻭﺭﺙ ﺍﻟﻔﻘﺭ 96 ............................................................................................................
ﺇﻴﺎﻜﻡ ﻭﻓﻀﻴﺤﺔ ﺍﻟﻨﹼﺴﺎﺀ 96 .......................................................................................................
ﺭﺍﻭﺩﺘﻪ ﻓﺎﻤﺘﻨﻊ ﻓﺴﻤﺘﻪ 96 ........................................................................................................
ﺭﺍﻭﺩﺘﻪ ﻓﺎﻤﺘﻨﻊ ﻓﺴﻤﻪ ﻭﺍﻟﺩﻫﺎ 97 ................................................................................................
ﺃﻓﻀﻝ ﺍﻟﺜﹼﻼﺜﺔ :ﺍﻟﻌﻔﻴﻑ ﺍﻟﺠﻭﺍﺩ 97 .............................................................................................
ﺴﺎﺩ ﺒﻌﻔﺎﻓﻪ 97 .....................................................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 153
ﺍﻟﻌﻭﺍﻡ ﺃﻜﺜﺭ ﺍﻟﻨﹼﺎﺱ ﻋﺫﺭ ﺍﹰ 97 ....................................................................................................
ﺸﻬﺎﺩﺓ ﺍﻟﻤﺴﺢ ﻉ 98 ..............................................................................................................
ﺃﺤﺒﻠﻬﺎ ﺒﻨﻅﺭﺍﺘﻪ 98 ................................................................................................................
ﺭﺸﻘﻭﻫﺎ ﺒﺄﺒﺼﺎﺭﻫﻡ ﻓﻌﻨﹼﻔﺘﻬﻡ 98 ................................................................................................
ﺃﺭﺒﻊ ﻻ ﻴﺸﺒﻌﻥ ﻤﻥ ﺃﺭﺒﻊ 98 ...................................................................................................
ﻴﺨﺎﻑ ﻋﻴﻨﻴﻬﺎ 98 ..................................................................................................................
ﺤﻠﻘﺕ ﺸﻌﺭﻫﺎ ﻷﻨﹼﻪ ﺭﺁﻩ ﺨﺼﻲ 99 ............................................................................................
ﺍﻟﺯﻨﺎ ﻟﻴﺱ ﻓﻘﻁ ﺒﺈﺠﻬﺎﺩ ﺍﻟﻨﹼﻔﺱ 99 ..............................................................................................
ﻟﻴﻠﺔ ﺍﻟﺩﻴﺭ ﻭﻤﺎ ﻟﻴﻠﺔ ﺍﻟﺩﻴﺭ؟ 99 ..................................................................................................
ﻟﻭ ﺘﻤﺭﺴﺕ ﺒﻪ ﻤﺎ ﺍﺴﺘﻌﺼﻤﺕ 99 ..............................................................................................
ﻤﻨﻌﻪ ﺜﻼﺜﺔﹲ ﻋﻨﺩﻫﺎ 99 ............................................................................................................
ﻋﻴﺩﺍﻥ ﺍﻟﻘﻴﺎﻥ ﺃﺠﻤﻝ 99 ..........................................................................................................
ﺒﻐﺕ ﺜﻼﺙ ﻤﺭﺍﺕٍ 100 ..........................................................................................................
ﻋﻠﻰ ﻏﻴﺭ ﺫﻨﺏٍ ﺠﻨﺎﻩ 100 .......................................................................................................
ﺍﷲ ﻴﻌﻠﻡ ﺸﺄﻥ ﺫﺍﻙ ﺍﻟﺠﺎﺭ 101 ..................................................................................................
ﺍﺨﺘﺒﺭﻩ ﻭﻨﻔﺎﻩ 101 .................................................................................................................
ﻗﺎﻝ ﻤﺎ ﻟﻡ ﻴﻔﻌﻝ 102 ..............................................................................................................
ﻁﻠﺏ ﻏﻨﻴﻤﺔﹰ ﻓﻭﺠﺩ ﺃﻴﺭ ﺍﹰ 102 ...................................................................................................
ﻁﻴﺒﺔ ﻋﻠﻴﻪ ﺤﺭﺍﻤ ﺎﹰ 102 ..........................................................................................................
ﺯﻭﺠﺔ ﺍﻟﺭﺸﻴﺩ ﻭﻤﺨﺎﺭﻕ 102 ...................................................................................................
ﺃﺨﺫ ﺍﻟﺠﺎﺭﻴﺔ ﻭﺍﻟﻌﺘﻴﺩﺓ ﻭﺍﻟﺩﻨﺎﻨﻴﺭ 103 ..........................................................................................
ﺃﺨﺫ ﺍﻟﺠﺎﺭﻴﺔ ﻟﺸﻌﺭﻩ ﻭﺃﺩﺒﻪ 104 ................................................................................................
ﺍﻟﻤﺘﻭﻜﹼﻝ ﻴﻌﻴﺵ ﻫﻡ ﺍﻟﻤﺤﺒﻴﻥ 104 ..............................................................................................
ﺨﺩﻋﻬﺎ ﺍﻟﻘﻭﺍﺩ 105 ................................................................................................................
ﺤﺴﺏ ﺍﻻﺘﹼﻔﺎﻕ ﺒﻌﺩ ﺤﻴﻥ 106 ...................................................................................................
ﻴﻐﻠﺒﻥ ﺍﻟﻜﺭﺍﻡ ﻭﻴﻐﻠﺒﻬﻥ ﺍﻟﻠﺌﺎﻡ 106 ..............................................................................................
ﺜﻘﺒﻬﺎ ﺜﻘﺏ ﺍﻟﻠﺅﻟﺅ 106 ............................................................................................................
ﺃﻟﺤﻘﻭﺍ ﺍﻟﻨﹼﺴﺎﺀ ﺒﺄﻜﻔﺎﺌﻬﻥ107 ....................................................................................................
ﺃﺤﻴﻴﺕ ﻨﻔﺴﻲ ﺒﻘﺘﻝ ﻨﻔﺴﻙ 108 ..................................................................................................
ﻁﻠﹼﻕ ﻟﺒﻨﻰ ﻭﺯﻭﺠﻬﺎ ﻟﻘﻴﺱ 109 .................................................................................................
ﻤﻜﺭ ﺒﻪ ﻓﻲ ﺍﻤﺭﺃﺘﻪ 110 .........................................................................................................
ﺭﻴﺎ ﻭﻋﻤﺭﻭ ﻭﺒﺴﺎﻁ ﺍﻟﻨﹼﻭﻡ 111 .................................................................................................
ﻤﻭﺍﻋﻴﺩ ﺒﺜﻴﻨﺔ ﻭﺠﻤﻴﻝ 112 ......................................................................................................
ﺩﺨﻝ ﻭﺃﺠﺒﺭ ﻋﻠﻰ ﺘﺭﻜﻬﺎ 112 ..................................................................................................
ﺍﻟﺯﻨﺎ ﺒﺎﻟﺠﻤﻠﺔ 113 ................................................................................................................
ﺤﻠﻑ ﺃﻻﹼ ﻴﺠﺘﻤﻊ ﺒﻬﺎ ﺜﺎﻨﻴﺔﹰ 114 .................................................................................................
ﻜﻔﻰ ﺃﺨﺎﻩ ﺍﻟﻌﺫﺭﻱ ﻤﺎ ﺃﺼﺎﺒﻪ 114 .............................................................................................
ﻨﺴﺎﺅﻫﻡ ﺸﺭ ﺍﻟ ﻨﹼﺴﺎﺀ ﻭﺍﻟﻔﺭﻉ ﻴﺠﺭﻱ ﻋﻠﻰ ﺍﻷﺼﻝ 117 ....................................................................
ﺍﻟﻤﻬﺩﻱ ﻭﺤﺩﻴﺙ ﺍﻟﻌﺸﹼﺎﻕ 118 ..................................................................................................
ﺍﻟﻤﻨﺘﺼﺭ ﺒﺎﷲ ﻭﺠﺎﺭﻴﺔ ﺴﻌﻴﺩ ﺍﻟﺼﻐﻴﺭ 119 ..................................................................................
ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﻤﺅﻟﹼﻔﻴﻥ 120 ......................................................................................................
ﺫﻜﺎﺀ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﻟﻘﻭﺍﺩﻴﻥ 120 ...................................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 154
ﻜﺎﻥ ﻴﻤﺯﺡ 120 ...................................................................................................................
ﻤﻥ ﺃﺨﺒﺎﺭ ﺍﻟﻤﺨﻨﹼﺜﻴﻥ 121 ........................................................................................................
ﺤﺒﺎﺒﺔ ﻭﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ 121 ...........................................................................................
ﺤﺩﻴﺙ ﺴﻤﻴﺔ ﺍﻟﺯﺍﻨﻴﺔ 121 ........................................................................................................
ﻫﻝ ﺤﻔﺼﺔ ﻜﺫﻟﻙ؟ ! 123 ........................................................................................................
ﻋﺎﺘﻜﺔ ﺍﻟﻤﺯﻭﺍﺠﺔ 123 ............................................................................................................
ﺍﺒﻥ ﺯﻫﻴﺭ ﺍﻟﻤﺨﻨﹼﺙ ﺍﻟﻘﻭﺍﺩ 124 .................................................................................................
ﺠﻤﻴﻝ ﻭﺒﺜﻴﻨﺔ ،ﻭﻜﺜﻴﺭ ﻭﻋﺯﺓ 124 ..............................................................................................
ﺸﺭﻭﻁ ﺍﻟﺯﻭﺍﺝ ﻋﻨﺩ ﺍﻟﺠﺎﺤﻅ 125 .............................................................................................
ﻟﻴﺱ ﻟﻬﻥ ﻤﻥ ﻴﻌﺸﻘﻬﻥ126 .....................................................................................................
ﺴﻤﺎﻫﺎ ﻟﻴﻠﻰ 126 ..................................................................................................................
ﺃﻤﺭﺘﻪ ﺒﺘﻘﻭﻯ ﺍﷲ 126 ............................................................................................................
ﺍﻟﻨﹼﺴﺎﺀ ﻓﺘﻥ ﺍﻟﺭﺠﺎﻝ 126 .........................................................................................................
ﺭﺃﻯ ﺍﻟﻘﻁﻊ ﺨﻴﺭﺍﹰ ﻤﻥ ﻓﻀﻴﺤﺔ ﻋﺎﺸ ﻕٍ 127 ..................................................................................
ﻜﺎﻨﺕ ﺘﻨﺯﻴﻪ ﺒﻴﻥ ﻴﺩﻴﻬﺎ 128 .................................................................................................... .
ﺍﻟﻘﻭﺍﺩﺓ ﻻ ﻴﺸﻔﻊ ﻓﻴﻬﺎ ﺇﻻﹼّ ﺯﺍﻥٍ 128 ............................................................................................
ﻫﻝ ﻴﻨﺒﺕ ﺍﻟﺤﺏ ﺇﻻﹼّ ﺃﻥ ﻴﺯﺭﻉ 128 ...........................................................................................
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻤﺎ ﻻ ﻴﺤﺎﻁ ﺒﻪ 128 .............................................................................................
ﺍﻟﻤﺄﻤﻭﻥ :ﻴﺎ ﻟﻴﺘﻨﻲ ﻜﻨﺕ ﺍﻟﺭﺴﻭﻝ 129 ........................................................................................
ﺍﻟﻤﺘﻨﺒﻲ :ﺃﻨﺎ ﺃﻫﻭﻯ ﻭﻗﻠﺒﻙ ﺍﻟﻤﺘﺒﻭﻝ 129 ......................................................................................
ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ :ﺸﻐﻠﺘﻨﻲ ﻭﺸﻐﻠﺕ ﻋﻨﹼﻲ 129 ...............................................................................
ﺃﺒﻭ ﻨﻭﺍﺱ :ﺸﻤﺭ ﺜﻴﺎﺒﻙ 129 ....................................................................................................
ﺭﺃﻱ ﺍﻷﻫﻭﺍﺯﻱ ﻓﻲ ﺍﻟﻘﻭﺍﺩﺓ 130 ...............................................................................................
ﺸﺭﻭﻁ ﻤﻨﺎﺠﺎﺓ ﺍﻟﻐﺎﺩﺓ 130 ......................................................................................................
ﺯﻫﺩﻫﺎ ﻴﻐﺭ ﺍﻟﻌﻴﻭﻥ130 .........................................................................................................
ﻗﺎﻤﺘﻬﺎ ﻏﺼﻥ ﺒﺎﻥٍ ﻤﻤﻁﻭﺭ 131 ...............................................................................................
ﺍﻟﻤﺎﺸﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺎﺀ 131 .........................................................................................................
ﻋﻴﺒﻪ ﺇﺼﻼﺡ ﺸﺄﻥ ﺍﻟﻌﺸﺎﺌﺭ 132 ..............................................................................................
ﻗﻭﺍﺩ ﻴﺨﻠﻲ ﻤﻨﺯﻟﻪ ﺒﺩﺭﻫﻤﻴﻥ 132 ..............................................................................................
ﺍﻟﻤﺘﻜﺎﻤﻝ 132 ......................................................................................................................
ﻨﺤﻥ ﻤﻨﺼﺭﻓﺎﻥ 132 .............................................................................................................
ﺒﺎﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺨﻠﻕ ﺍﻟﻨﹼﺴﺎﺀ 132 .................................................................................................
ﺃﻭﺼﺎﻑ ﺍﻟﻨﹼﺴﺎﺀ 132 .............................................................................................................
ﺍﺨﺘﻼﻑ ﺍﻟﻨﹼﺎﺱ ﻓﻲ ﺃﻤﻭﺭٍ ﻋﺩﺓٍ 134 ...........................................................................................
ﻻ ﻴﺭﻴﺩﻫﺎ ﺨﻨﹼﺎﺀ ﻗﺒﺎﺀ 135 .......................................................................................................
ﺘﻔﻀﻴﻝ ﺍﻟﻤﺭﺃﺓ ﺍﻟﻤﺠﺩﻭﻟﺔ 135 ..................................................................................................
ﻭﻓﻲ ﺍﺨﺘﻼﻓﻬﻡ ﻓﻲ ﺍﻟﺜﹼﺩﻱ 136 ..................................................................................................
ﻓﻲ ﺍﻟﻤﻤﺴﻭﺤﺔ ﺍﻟﺼﺩﺭ 137 .....................................................................................................
ﺁﺭﺍﺀ ﻓﻲ ﻁﻭﻝ ﺍﻷﻋﻨﺎﻕ 137 ...................................................................................................
ﺁﺭﺍﺀ ﻓﻲ ﺼﻔﺔ ﺍﻷﻋﻜﺎﻥ 138 ...................................................................................................
ﻤﺎ ﻗﻴﻝ ﻓﻲ ﺍﻟﻀﺨﻤﺔ 140 .......................................................................................................
ﻭﻗﺩ ﻭﺼﻔﻭﺍ ﺍﻷﻓﻭﺍﻩ ﻭﺍﻟﺭﻴﻕ ﻭﺍﻟﺸﹼﻔﺎﻩ 141 ....................................................................................
ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 155
ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺭﻴﻕ ﻭﻁﻴﺏ ﺍﻟﺭﻴﺢ 141 ........................................................................................
ﺍﻟﺸﹼﻴﺦ ﺍﻟﺒﺨﺭ 141 .................................................................................................................
ﺍﻟﻨﹼﻬﻲ ﻋﻥ ﺍﺴﺘﻌﻤﺎﻝ ﺍﻟﻤﺴﻭﺍﻙ 141 ............................................................................................
ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﺴﻭﺍﻙ 142 .........................................................................................................
ﻋﻤﺭ ﻭﺍﻟﻤﺭﺃﺓ 142 ................................................................................................................
ﺇﺜﻤﻪ ﻓﻲ ﻋﻨﻘﻬﺎ 142 ..............................................................................................................
ﺃﺭﻴﺤﻴﺔ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻤﺭﻭﺍﻥ 143 ...........................................................................................
ﺨﺒﻠﺕ ﻋﻘﻠﻪ 143 ..................................................................................................................
ﻻ ﻴﺨﻔﻰ ﻋﻨﻪ ﻤﺨﺎﻁﺒﺔ ﺍﻟﻜﺎﺘﺏ ﻭﺍﻟﺤﺎﺌﻙ 144 ................................................................................
ﺃﺭﻴﺤﻴﺔ ﺍﻟﺠﺎﺭﻴﺔ ﺒﺭﻴﺭ؟ 144 ....................................................................................................
ﺯﻭﺠﻬﺎ ﺍﻟﺭﺸﻴﺩ ﻭﺃﻤﺭ ﻟﻬﺎ ﺒﺎﻟﻤﺎﻝ 145 .........................................................................................
ﺃﺭﺠﻌﻪ ﻤﻥ ﺍﻟﻴﻤﻥ ﻭﺯﻭﺠﻪ ﻤﻥ ﻴﺤﺏ 145 ....................................................................................
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ﺃﺧﺒﺎﺭ ﺍﻟﻨﺴﺎء -ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ 156
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