‫ﺍﳌﹺﻨﹶﺢﹸ ﺍﻟﻮﹶﻫﹾﺒِﻴﱠﻪ‬

‫ِﰲ‬
‫ﺫَﻡِّ ﺍﻟﻘَﺒﹶﻠﹺﻴﱠﺔﹺ ﻭﹶﺍﻟﻌﹶﺼﹶﺒِﻴﱠﻪ‬
‫ﺗﺄﻟﻴﻒ ﻓﻀﻴﻠﺔ‬
‫ﺍﻟﺸﻴﺦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺸﻴﺦ ﺩﺍﻭﺩ‬
‫ﺍﻟﺸﺎﻓﻌﻲﹼ ﺍﻟﺼﻮﻣﺎﱄ ﺍﻟﻌﹶﻴﹾﻞ ﻃَﻴﹾﺮﻱﹼ‬

‫ﺭﺍﺟﻌﻪ ﻭﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﻋﻠﻲ ﺣﺴﲔ‬

‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎنﻴﺔ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ‪١٤٢٨‬ﻫـ‬

‫ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﳏﻔﻮﻇﺔ ﻟﻠﻤﺆﻟﻒ‬

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‫ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎنﻴﺔ‬

‫ﺑﺴﻢ ﺍﻪﻠﻟ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ‪،‬‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻜﺘﺎﺏ "ﺍﳌﻨﺢ ﺍﻟﻮﻫﺒﻴّﺔ ﰲ ﺫﻡ‬
‫ﺍﻟﻘﺒﻠﻴّﺔ ﻭﺍﻟﻌﺼﺒﻴّﺔ" ﺍﻟﺬﻱ ﺗﻠﻘﻰ ﻣﻦ ﺍﻟﻘﺮّﺍﺀ – ﻭﺍﳊﻤﺪ ﷲ‪ -‬ﻗﺒﻮﻻ ﻋﻈﻴﻤﺎ‬
‫ﻭﺗﺮﺣﻴﺒﺎ ﻛﺒﲑﺍ ﳌﻌﺎﳉﺘﻪ ﻣﺸﻜﻠﺔ ﺃ ّﺩﺕ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻟﻴﻢ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﺍﻷﻣﺔ‬
‫ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻭﻫﻲ ﺍﻟﻌﺼﺒﻴّﺔ ﻭﺍﻟﻘﺒﻠﻴّﺔ‪ ،‬ﻭﲝِﺜ ِﻪ ﻋﻦ ﺩﻭﺍﺀ ﻧﺎﺟﻊ ﳍﺬﻩ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻓﻘﺪ‬
‫ﻧﻔﺪﺕ ﻃﺒﻌﺘﻪ ﺍﻷﻭﱃ ﻭﺭﺃﻳﺖ ﺿﺮﻭﺭﺓ ﻣﻠﺤﺔ ﻹﻋﺎﺩﺓ ﻃﺒﻌﻪ ﺛﺎﻧﻴﺔ ﻟﻴﻌﻢ ﺍﻻﻧﺘﻔﺎﻉ‬
‫ﺑﻪ‪.‬‬
‫ﻭﲤﺘﺎﺯ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﺑﺘﻬﺬﻳﺐ ﻭﺗﻨﻘﻴﺢ ﻭﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ﰲ ﺑﻌﺾ‬
‫ﺍﳌﻮﺍﺿﻊ ﻭﺗﺼﺤﻴﺢ ﺃﺧﻄﺎﺀ ﻭﻗﻌﺖ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪َ ،‬ﻭﺃ َﻣِﻠﻲ ﻛﺒﲑ ﰲ ﺃﻥ ﺗﻨﺎﻝ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﳉﺪﻳﺪﺓ ﺭﺿﺎ ﺍﻟﻘﺮّﺍﺀ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﲢﻘﻴﻘﺎﺕ ﻣﻬﻤﺔ ﻭﺯﻳﺎﺩﺍﺕ ﻣﻔﻴﺪﺓ‬
‫ﻭﻳﺄﺧﺬ ﺍﻟﻜﺘﺎﺏ ﺩﻭﺭﻩ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﻘﺒﻠﻴّﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﺃﺻﻞ ﺍﻟﺒﻠﻴّﺔ ﺍﻟﱵ ﺣﻠﺖ‬
‫ﺑﺎﻷﻣﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻭﺧﻠﹼﻔﺘﻪ ﻋﻦ ﺭﻛﺐ ﺍﳊﻀﺎﺭﺓ ﻭﺍﻟﺘﻘﺪﻡ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺍﳊﻠﻴﻢ ﺍﻟﻜﺮﱘ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﲏ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﺑﻔﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻛﻞ ﻣﻦ ﻗﺮﺃﻩ ﻭﺗﻠﻘﺎﻩ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ﺇﻧﻪ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﻗﺪﻳﺮ ﻭﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ‬
‫ﺍﳌﺆﻟﻒ‬ ‫ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‬
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‫}ﻫﹶﻼﻙُ ﺃﻣﱠﺘﹺﻲ ﰲِ‬

‫{‬ ‫ﺍﻟﻌﹶﺼﹶﺒِﻴﱠﺔﹺ‬
‫ﺣﹶﺪﹺﻳﺚﹲ ﺷﹶﺮِﻳﹾﻒﹲ‬
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‫ﻭﻣﻦ ﺗﺼﺎنﻴﻒ ﺍﳌﺆﻟﻒ‪ ":‬ﺍﻟﺘﻮﺿﻴﺢ ﰲ ﺷـﺮﺡ ﺃﺫﻛـﺎﺭ ﺍﻟﺘـﺴﺒﻴﺢ"‪ ،‬ﻭ"ﺍﳌﻨﺘﺨـﺐ‬

‫ﰲ ﺷﺮﺡ ﺃﻭﺭﺍﺩ ﻣﺮﺣﺐ"‪ ،‬ﻭ"ﺍﻟﱪﻫﺎﻥ ﰲ ﺟﻮﺍﺯ ﺍﻟـﺬﻛﺮ ﺑﻠﻔـﻆ ﻫـﻮ ﻟﻠﻤﻠـﻚ‬

‫ﺍﻟـ ـﺪﻳﺎﻥ"‪ ،‬ﻭ"ﺇﻗﻨـــﺎﻉ ﺍﳌـــﺆﻣﻨﲔ ﺑﺘـــﱪﻙ ﺍﻟـــﺼﺎﳊﲔ"‪ ،‬ﻭ"ﺗﺮﲨـــﺔ ﺍﻟـــﺸﻴﺦ ﺍﺑـــﻦ ﺣﺠـــﺮ‬

‫ﺍﳍﻴﺘﻤــﻲ"‪ ،‬ﻭ"ﻣﻨﻈﻮﻣــﺔ ﰲ ﺍﻟﺘــﺼﻮﻑ ﺗــﺴﻤﻰ "ﺍﳌﻨﻈﻮﻣــﺔ ﺍﻟﺒﻬﻴــﺔ ﰲ ﻣﻌﺎﺗﺒــﺔ ﺍﻟــﻨﻔﺲ‬

‫ﺍﻷﺑﻴﺔ ﻭﺍﻟﺘـﻀﺮﻉ ﺇﱃ ﺭﺏ ﺍﻟﱪﻳـﺔ"‪ ،‬ﻭ"ﺃنـﻴﺲ ﺍﳉﻠـﻴﺲ ﰲ ﺗﺮﲨـﺔ ﺍﻟـﺴﻴﺪ ﺃﲪـﺪ ﺑـﻦ‬

‫ﺇﺩﺭﻳﺲ"‪ ،‬ﻭ"ﺍﻟﺘﺒﻴﲔ ﰲ ﺃﺩﻟﺔ ﺍﻟﺘﻠﻘﲔ"‪ ،‬ﻭ"ﺍﻟﻶﱄ ﺍﻟﺴﻨﻴﹼﺔ ﰲ ﻣـﺸﺮﻭﻋﻴﺔ ﻣﻮﻟـﺪ ﺧـﲑ‬

‫ﺍﻟﱪﻳﺔ"‪ ،‬ﻭ"ﺍﻟﻨﺼﺎﺋﺢ ﺍﳌﺮﺳﻠﺔ ﺇﱃ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻪﻠﻟ ﻭﺍﻵﺧﺮﺓ"‪ ،‬ﻭ"ﺍﳌﹺﻨﺢ ﺍﻟﻮﻫﺒﻴﹼـﺔ ﰲ‬

‫ﺫﻡ ﺍﻟﻘﺒﻠﻴﹼﺔ ﻭﺍﻟﻌﺼﺒﻴﹼﺔ" ﻭﻫﻮ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‪ ،‬ﻭﻗﺪ ﻃﺒﻌـﺖ ﻫـﺬﻩ ﺍﻟﻜﺘـﺐ ﻛﻠـﻬﺎ‬

‫ﻭﻪﻠﻟ ﺍﳊﻤﺪ ﺑﺪﺃ ﻭﺧﺘﻤﺎ ‪.‬‬

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ‪ ،‬ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻷﻭﺍﺧﺮ ﻭﺍﻷﻭﺍﺋﻞ‪،‬‬
‫ﻭﺟﻌﻞ ﺍﻟﻨﺎﺱ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ‪ ،‬ﻭﺃﻓﺨﺎﺫﺍ ﻭﻓﺼﺎﺋﻞ‪ ،‬ﻟﻠﺘﻌﺎﺭﻑ ﻻ ﻟﻠﺘﻔﺎﺧﺮ‬
‫ﻭﺍﻟﺘﻜﺎﺛﺮ‪ ،‬ﻭﻻ ﻟﻠﺘﻌﺼﺐ ﻭﺍﻟﺘﻨﺎﺣﺮ‪ ،‬ﻭﻻ ﻟﻠﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﺪﺍﻓﻊ‪ ،‬ﻭﺍﻟﺘﺒﺎﻏﺾ‬
‫ﻭﺍﻟﺘﻘﺎﻃﻊ‪.‬‬
‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻣﺪﺑﺮ ﺍﻷﻣﻮﺭ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻳﻮﻡ ﺍﻟﻨﺸﻮﺭ‪ ،‬ﻭﺟﺎﻋﻞ ﺍﳋﻼﺋﻖ ﺃﺻﻨﺎﻓﺎ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻓﺮﻗﺎ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻃﻮﺍﺋﻒ‬
‫ﻣﺘﻨﺎﺻﺮﺓ‪ ،‬ﺃﻭ ﻣﺘﻨﺎﻃﺤﺔ‪ ،‬ﺷﻬﺎﺩﺓ ﺗﻨﺠﻲ ﻗﺎﺋﻠﻬﺎ ﺇﺫﺍ ﺑﻌﺜﺮ ﻣﺎ ﰲ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺣﺼﻞ‬
‫ﻣﺎ ﰲ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺃﺭﲡﻲ ﺑـﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ ﻳﻮﻣﺎ ﺗﻨﺸﺮ ﻓﻴﻪ ﺻﺤﺎﺋﻒ ﺍﻷﻋﻤﺎﻝ‪،‬‬
‫ﻭﺗﺸﻴﺐ ﻣﻦ ﻫﻮﻟﻪ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻻ ﺗﻨﻔﻊ ﻓﻴﻪ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﻻ ﺍﻵﺑﺎﺀ‬
‫ﻭﺍﻷﺟﺪﺍﺩ‪.‬‬
‫ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺻﻔﻴﻪ ﻭﺧﻠﻴﻠﻪ‪ ،‬ﺍﻟﺬﻱ ﺃﻧﻘﺬ ﺍﻷﻧﺎﻡ‬
‫ﻣﻦ ﻛﻞ ﻓﺘﻨﺔ ﻭﺑﻠﻴﻪ‪ ،‬ﺍﻟﻘﺎﺋﻞ‪ :‬ﻫﻼﻙ ﺃﻣﱵ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﺍﻟﺬﻱ ﻟﻮﻻﻩ ﱂ ﲣﺮﺝ ﺍﻟﺪﻧﻴﺎ‬
‫ﻣﻦ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻋﻠﻲ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺴﺎﻟﻜﲔ ﻧـﻬﺠﻪ ﺍﻟﻘﻮﱘ‪،‬‬
‫ﻭﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﺈﻥ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﺷﺌﻮﻧﺎ ﳜﺘﺺ ﺑـﻬﺎ‪ ،‬ﻭﺃﺣﻮﺍﻻ ﻳﺘﻤﻴﺰ ﺑـﻬﺎ‪،‬‬
‫ﻭﻟﻜﻞ ﺃﻣﺔ ﻋﺎﺩﺍﺕ ﻳﺘﻮﺍﺭﺛﻮﻧـﻬﺎ ﳑﺪﻭﺣﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻭﳍﺎ ﻏﺮﺍﺋﺐ‬
‫ﻳﺘﻌﺠﺐ ﻣﻨﻬﺎ ﺇﻣﺎ ﳊﺴﻨﻬﺎ ﺃﻭ ﳋﺴﺘﻬﺎ‪ ،‬ﻭﻛﻞ ﺣﺰﺏ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ‪ ،‬ﻭﷲ‬
‫ﰲ ﺧﻠﻘﻪ ﺷﺆﻭﻥ‪ ،‬ﻳﺮﻓﻊ ﺃﻗﻮﻣﺎ ﻭﳜﻔﺾ ﺁﺧﺮﻳﻦ‪ ،‬ﻓﻬﻮ ﺍﳌﺘﺼﺮﻑ ﰲ ﻣﻠﻜﻪ‬
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‫ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻭﺑﻴﺪﻩ ﺍﳌﻨﻊ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﺗﻔﺮﺩ ﺑﺎﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﻳﺘﻔﻀﻞ ﲜﺰﻳﻞ‬
‫ﺍﳌﻮﺍﻫﺐ ﻋﻠﻰ ﺃﺻﻔﻴﺎﺋﻪ‪ ،‬ﻭﻳﻨﺘﻘﻢ ﺑﻨﻜﺎﻟﻪ ﻣﻦ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﻻ ﺭﺍ ّﺩ ﻟﻘﺪﺭﻩ ﻭﻗﻀﺎﺋﻪ‪.‬‬
‫ﻭﳑﺎ ﺍﻧﺘﺸﺮ ﺷﺮﻩ ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﻟﻘﺒﻠﻴّﺔ ﺍﻟﻌﻤﻴﺎﺀ‪ ،‬ﻭﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﺼﻤّﺎﺀ‪ ،‬ﻭﺍﺳﺘﺤﻜﻤﺖ‬
‫ﰲ ﻧﻔﻮﺱ ﺍﻷﺻﺎﻏﺮ ﻭﺍﻷﻛﺎﺑﺮ‪ ،‬ﻭﺻﺎﺭﺕ ﳍﻢ ﻃﺒﻌﺎ ﺭﺍﺳﺨﺎ ﻭﻧﻈﺎﻣﺎ ﳏﺘﺮﻣﺎ‪،‬‬
‫ﻭﻗﺎﻧﻮﻧﺎ ﻳُﺮﺟَﻊ ﺇﻟﻴﻪ ﰲ ﺗﻔﺼﻴﻞ ﺍﳋﺼﻮﻣﺎﺕ ﻭﻓﺮﺽ ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻭﺗﺮﻓﻊ‬
‫ﺍﻟﺸﻜﺎﻭﻱ ﻭﺍﻟﺪﻋﺎﻭﻱ ﺇﱄ ﺯﻋﻤﺎﺀ ﺍﻟﻘﺒﻴﻠﺔ ﻭﻋﺮﻓﺎﺋﻬﺎ‪ ،‬ﻓﻴﺤﻜﻤﻮﻥ ﺑﻴﻨﻬﻢ ﲟﺎ‬
‫ﻼ ﻟﻠﻘﻀﻴّﺔ ﻭﻓﺼﻼ ﻟﻠﺨﺼﻮﻣﺔ ﻭﺇﻥ ﻛﺎﻥ ﳐﺎﻟﻔﺎ ﻟﻠﺸﺮﻳﻌﺔ ﺑﻌﻴﺪﺍ ﻋﻦ‬ ‫ﺭﺃﻭﻩ ﺣ ﹼ‬
‫ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺍﻟﻔﺴﺎﺩ ﻭﻫﻼﻙ ﺍﻟﻌﺒﺎﺩ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ ‪.‬‬
‫ﻓﺮﺃﻳﺖ ﺃﻥ ﺍﻟﺴﻜﻮﺕ ﰲ ﺫﻟﻚ ﻋﺠﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺐ‪ ،‬ﻭﻗﺼﻮﺭ ﻋﻦ ﺃﺩﺍﺀ‬
‫ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻓﺎﺳﺘﺨﺮﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﺎﻭﺭﺕ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻷﺣﺒﺎﺏ ﰲ ﻭﺿﻊ‬
‫ﺿ ُﺢ ﻓﻴﻪ ﺑﻌﺾ ﻣﺴﺎﻭﻱ ﺍﻟﻘﺒﻠﻴّﺔ ﻭﻣﺎ ﺗﺆﺩﻱ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ‬ ‫ﻛﺘﺎﺏ ﺃ َﻭ َّ‬
‫ﺍﻟﻮﺧﻴﻤﺔ‪ ،‬ﻭﺃﺑّﻴﱢ ُﻦ ﻓﻴﻪ ﻣﻮﻗﻒ ﺩﻳﻨﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺍﳊﻨﻴﻒ ﻭﺣﻜ َﻢ ﺷﺮﻳﻌﺘﻨﺎ ﺍﳌﻄﻬﺮﺓ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﻌﺰﻣﺖ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﻗﺪﺍﻡ ﺑﻌﺪ ﺍﻹﺣﺠﺎﻡ‪ ،‬ﻭﴰﺮﺕ ﻋﻦ ﺳﺎﻋﺪ‬
‫ﺍﳉﺪ ﻭﻃﺎﻟﻌﺖ ﻋﺪﺩﺍ ﻣﻦ ﻛﺘﺐ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺘﻘﻄﺖ ﻣﻨﻬﺎ ﺑﻌﺾ ﺩﺭﺭﻫﺎ ﺍﻟﻜﺎﻣﻨﺔ‪،‬‬
‫ﻭﺟﻮﺍﻫﺮﻫﺎ ﺍﻟﻐﺎﻟﻴﺔ‪ ،‬ﻭﺍﺳﺘﺨﺮﺟﺖ ﻣﻨﻬﺎ ﺍﻟﻨﻔﺎﺋﺲ ﻭﺍﻟﻠﻄﺎﺋﻒ‪ ،‬ﻭﻗﻴّﺪﺕ ﻛﻞ‬
‫ﻣﺴﺌﻠﺔ ﺃﺭﺍﻫﺎ ﺩﻭﺍﺀ ﻟﺪﺍﺀ ﺍﻟﻘﺒﻠﻴّﺔ‪ ،‬ﻭﺳﻘﻢ ﺍﻟﻌﺼﺒﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻨﺒﻐﻲ ﳌﺜﻠﻲ‬
‫ﺍﻟﻀﻌﻴﻒ ﺃﻥ ﳛﻮﻡ ﺣﻮﻝ ﲪﻰ ﺍﻟﺘﺄﻟﻴﻒ ﻭﻳﻄﻤﻊ ﺍﻗﺘﻄﺎﻑ ﲦﺎﺭ ﺍﻟﺘﺼﻨﻴﻒ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﻌﻮﺍﺭﺽ ﻭﺍﻟﻌﻼﺋﻖ‪ ،‬ﻭﺗﻮﺍﱄ ﺍﳍﻤﻮﻡ ﻭﺍﻟﻌﻮﺍﺋﻖ‪ ،‬ﻟﻜﻨﲏ ﻓﻮﺿﺖ‬
‫ﺃﻣﺮﻱ ﺇﱄ ﺭﰊ‪ ،‬ﻭﺗﱪﺃﺕ ﻣﻦ ﺣﻮﱄ ﻭﻗﻮﰐ‪ ،‬ﻭﺍﻋﺘﺮﻓﺖ ﺑﻌﺠﺰﻱ ﻭﺫﻟﱵ‪،‬‬
‫ﻭﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ ﻓﺈﻧﻪ ﺍﻟﻜﺎﰲ ﻭﻫﻮ ﺣﺴﱯ‪ ،‬ﻭﺍﺳﺘﻌﻨﺖ ﺑﻪ ﰲ ﺗﻴﺴﲑ ﻣﺎ‬
‫ﺗﻌﺴﺮ ﻣﻦ ﺃﻣﺮﻱ‪ ،‬ﺃﻭ ﻳﻀﻴﻖ ﻋﻨﻪ ﺻﺪﺭﻱ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ‬
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‫ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺘﻘﺒﻠﻪ ﻣﲏ‪ ،‬ﻭﳚﻌﻠﻪ ﺫﺧﲑﺓ ﱄ ﻋﻨﺪ ﺍﻗﺘﺮﺍﺏ ﻣﻨﻴﱵ‪ ،‬ﻭﻣﺆﻧﺴﺎ ﰲ‬

‫ﻭﺣﺸﱵ‪ ،‬ﻭﻧﻮﺭﺍ ﰲ ﻇﻠﻤﺎﺕ ﻗﱪﻱ‪ ،‬ﻭﺃﺳﺄﻟﻪ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻷﺣﺒﺎﺀ‬
‫ﻭﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﳛﺴﻦ ﺧﺘﺎﻣﻲ ﻭﻳﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻟﺴﺎﱐ ﻋﻨﺪ‬
‫ﺍﻧﺘﻬﺎﺀ ﺃﺟﻠﻲ‪ ،‬ﻣﻌﺘﻘﺪﺍ ﲟﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﺎﱐ )‪.(١‬‬
‫ﻭﲰﻴﺘﻪ "ﺍﳌﻨﺢ ﺍﻟﻮﻫﺒﻴﺔ ﰲ ﺫﻡ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ" ﻭﻳﺘﺄﻟﻒ ﻣﻦ ﻣﻘﺪﻣﺔ ﻭﻓﺼﻮﻝ‬
‫ﺳﺒﻌﺔ ﻭﻣﺒﺎﺣﺚ ﻛﺜﲑﺓ ﻭﺧﺎﲤﺔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺳﺘﺮﺍﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﻭﺍﻥ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﳌﻘﺼﻮﺩ ﺑﻌﻮﻥ ﺍﳌﻠﻚ ﺍﳌﻌﺒﻮﺩ‪ ،‬ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﺇﻟﻴﻪ‬
‫ﺃﻧﻴﺐ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ‪.‬‬

‫‪١‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻣﺪﺑﺮ ﺍﳋﻼﺋﻖ ﺃﲨﻌﲔ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﻬﺬﻩ ﺗﻘﺮﻳﺮﺍﺕ ﻟﻄﻴﻔﺔ ﻋﻠﻰ ﻛﺘﺎﰊ "ﺍﳌﻨﺢ ﺍﻟﻮﻫﺒﻴﺔ ﰲ ﺫ ّﻡ ﺍﻟﻘﺒﻠﻴّﺔ ﻭﺍﻟﻌﺼﺒﻴّﺔ" ﻭﺿﻌﺘﻬﺎ ﻟﺘﻔﺴﲑ‬
‫ﺑﻌﺾ ﻛﻠﻤﺎﺗﻪ ﻭﲣﺮﻳﺞ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺜﻪ‪ ،‬ﻭﺃﺫﻛﺮ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻻ ﻳﺴﺘﻐﲎ ﻋﻨﻬﺎ‬
‫ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﻋﻠﻰ ﺍﷲ ﺍﻋﺘﻤﺎﺩﻱ‪ ،‬ﻭﺇﻟﻴﻪ ﺗﻔﻮﻳﻀﻲ ﻭﺍﺳﺘﻨﺎﺩﻱ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺍﷲ ﺍﻟﻌﺰﻳﺰ‬
‫ﺍﳊﻜﻴﻢ ‪.‬‬
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‫ﻣﻘﺪﻣـﺔ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺒﻠﻴّﺔ ﺑﻠﻴﺔ‪ ،‬ﻭﺭﺯﻳﺔ ﺟﻠﻴّﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﺎﺣﻘﺔ ﺍﳌﺎﺣﻘﺔ‪ ،‬ﻭﺍﻟﺪﺍﻫﻴﺔ‬
‫ﺍﳊﺎﻟﻘﺔ‪ ،‬ﻭﺃﻡ ﺍﻷﺯﻣﺎﺕ ﺍﳌﺮﻫﻘﺔ‪ ،‬ﻭﺃﺻﻞ ﺍﳊﺮﻭﺏ ﺍﻷﻫﻠﻴﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ‬
‫ﻭﺍﻟﺒﻮﺍﺩﻱ‪ ،‬ﻭﻫﻲ ﻗﺎﺋﺪﺓ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻭﺳﺎﻟﺒﺔ ﻋﻘﻞ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﻓﻘﻠﻤﺎ ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ‬
‫ﺯﻣﺎﻡ ﻧﻔﺴﻪ ﻭﻳﺘﻘﻴﺪ ﺑﺎﻟﻘﻴﻮﺩ ﺍﻟﺸﺮﻋﻴﺔ ﺑﻞ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻋﻨﺪ ﻫﻴﺠﺎﻥ ﺃﻣﻮﺍﺟﻬﺎ‪،‬‬
‫ﻭﺍﺷﺘﻌﺎﻝ ﻧﲑﺍﻧـﻬﺎ‪ ،‬ﻭﺗﺄﺟﺞ ﺣﺮﻳﻘﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺩﻋﺎ ﺩﺍﻋﻲ ﺍﻟﻘﺒﻠﻴّﺔ ﻭﺻﺮﺥ‬
‫ﺻﺎﺭﺧﻬﺎ ﻭﻧﺎﺩﻯ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ‪ :‬ﻳﺎﻟﻘﻮﻣﻲ ﻭﻗﺒﻴﻠﱵ‪ ،‬ﻭﻳﺎ ﺑﲏ ﻓﻼﻥ ﲢﺮّﻛﺖ‬
‫ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﻫﺎﺟﺖ ﺍﻟﻨﻔﻮﺱ ﻭﻃﺎﺷﺖ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻓﺘﺮﺍﻫﻢ ﻹﺟﺎﺑﺘﻪ ﻣﺴﺮﻋﲔ‪،‬‬
‫ﻭﻟﺼﻴﺤﺘﻪ ﻣﻠﺒﲔ‪ ،‬ﻭﻷﻭﺍﻣﺮﻩ ﻧﺎﻓﺬﻳﻦ ﺑﺪﻭﻥ ﺗﻠﻌﺜﻢ ﻭﺗﺮﺩﺩ ﻭﺗﻔﻜﺮ ﰲ ﺍﻟﻌﻮﺍﻗﺐ‬
‫ﻭﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻓﻴﻘﻌﻮﻥ ﰲ ﻛﻞ ﻭﺍﺩ ﻳﻬﻴﻤﻮﻥ ﻭﻳﺘﺴﺎﻗﻄﻮﻥ ﻛﺎﳍﻤﺞ ﰲ ﺍﳌﻬﺎﻟﻚ‪،‬‬
‫ﺖ ﰲ ﺍﳌﻌﺎﺭﻙ‪ ،‬ﻻ ﻳﺪﺭﻭﻥ ِﻟ َﻢ َﻳﻘﹾﺘﻠﻮﻥ ﺃﻭ ُﻳ ﹾﻘﺘَﻠﻮﻥ‪.‬‬
‫ﻭﳜﻮﺿﻮﻥ ﺑﻼ َﺗﹶﺜﱡﺒ ٍ‬
‫ﻭﻟﻘﺪ ﻋﻢ ﺷﺮﻫﺎ ﰲ ﺃﺭﺿﻨﺎ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻣﺪﻧـﻬﺎ ﻭﻗﺮﺍﻫﺎ‪ ،‬ﻭﺳﻬﻮﳍﺎ ﻭﺟﺒﺎﳍﺎ‪،‬‬
‫ﻓﺎﲣﺬﻫﺎ ﺍﻟﻨﺎﺱ ﻧﻈﺎﻣﺎ ﻭﻣﺎ ﺃﺳﻮﺃﻩ !!! ﻭﺍﺭﺗﻀﻮﺍ ﺑـﻬﺎ ﺇﻣﺎﻣﺎ‪ ،‬ﻭﺯﻋﻤﺎﺋﻬﺎ‬
‫ﺣﻜﺎﻣﺎ‪ ،‬ﻓﺘﻔﺎﻗﻤﺖ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺿﺎﻗﺖ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺍ ﹾﻏُﺘﹺﺒﻄﹶﺖ ﺍﻟﻘﺒﻮﺭُ‪ ،‬ﻭﺣﻄﹼﺖ‬
‫ﺍﻟﻔﻮﺿﻰ ﺭﺣﺎﳍﺎ ﺑﺴﺎﺣﺘﻬﺎ‪ ،‬ﻭﺍﻣﺘﻠﻜﺖ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻹﺩﺍﺭﺓ‪ ،‬ﻓﺎﻟﻮﻃﻦ ﰲ ﻳﺪﻳﻬﺎ‪،‬‬
‫ﺗﻌﺒﺚ ﺑﻪ ﻭﺗﻘﻠﱢﺒﻪ ﻛﻴﻒ ﺷﺎﺀﺕ‪ ،‬ﻭﺗﻠﻌﺐ ﺑﻪ ﻛﻤﺎ ﻳﻠﻌﺐ ﺍﻟﺼﱯ ﺑﺎﻟﻜﺮﺓ‪،‬‬
‫ﻓﺨﺮﺑﺖ ﺍﻟﺪﻳﺎﺭ ﻭﺍﺳﺘﺒﻴﺤﺖ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻧﺘﻬﻜﺖ ﺍﳊﺮﻣﺎﺕ ﻭﻧـﻬﺒﺖ ﺍﻷﻣﻮﺍﻝ‪،‬‬
‫ﻭﺍﻓﺘﻌﻠﺖ ﺍﻷﻓﺎﻋﻴﻞ‪ ،‬ﻭﺫﻫﺐ ﺑﺎﻟﻜﻠﻴﺔ ﺍﳊﻴﺎﺀ ﻭﺍﳌﺮﻭﺀﺓ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺤﺐُ ﺍﻟﻔـﺘﺎ ﹸﺓ‬ ‫ﻣﺮﺭﺕ ﻋﻠﻰ ﺍﳌﺮﻭﺀﺓ ﻭﻫﻲ ﺗﺒﻜﻲ ﻓﻘﻠﺖ ﻋَﻼ َﻡ َﺗْﻨَﺘ ِ‬
‫ﻓﻘﺎﻟﺖ ﻛﻴﻒ ﻻ ﺃﺑﻜﻲ ﻭﺃﻫﻠﻲ ﲨﻴﻌﺎ ﺩﻭﻥ ﺧﻠﻖ ﺍﷲ ﻣﺎﺗـﻮﺍ‬
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‫ﻋﲎ ﺑﺰﻣﺎﻧﻨﺎ ﻭﺃﻫﻠﻪ ﻭﻗﺼﺪ ﺑﺴﻜﺎﻥ ﺃﺭﺿﻨﺎ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻮﻃﻦ ﺷﺎﻣﺔ ﺳﻮﺩﺍﺀ ﰲ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺎﻟﻘﺒﻠﻴّﺔ ﻫﻲ ﺳﺒﺐ ﺍﻧـﻬﻴﺎﺭ ﺍﻟﺪﻭﻟﺔ ﻭﺳﻘﻮﻃﻬﺎ‪ ،‬ﻭﺳﺒﺐ ﺍﻟﺪﻣﺎﺭ‬
‫ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﺍﳍﻼﻙ ﺍﻟﻌﺎﺟﻞ‪ ،‬ﻭﺍﻟﺘﺪﻫﻮﺭ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺍﻟﺬﻱ ﺣ ﹼﻞ ﺑﺸﻌﺒﻨﺎ‪ ،‬ﻭﻓﺮّﻕ‬
‫ﺑﲔ ﲨﻮﻋﻨﺎ‪ ،‬ﻭﺃﻭﻗﻊ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﺃﺑﻨﺎﺀ ﻭﻃﻨﻨﺎ)‪ ،(١‬ﻓﻜﺜﺮ ﺍﳍﺮﻭﺏ‬
‫ﻭﺍﻟﻔﺮﺍﺭﻭﺍﺥﺝﻡ ﺍﻟﻌﻮﺍﺻﻢ ﺍﳌﺪﻥ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﻨﺎﺯﻝ ﺍﻵﺑﺎﺀ ﻭﺧﻴﺎﻣﻬﻢ‪،‬‬
‫ﻭﻣﺴﺎﻛﻦ ﺍﻷﺟﺪﺍﺩ ﻭﻣﻨﺎﺯﻝ ﺍﻟﻌﺸﲑﺓ ﻭﻣﺮﺍﺗﻊ ﺃﻧﻌﺎﻣﻬﻢ‪ ،‬ﻭﻣﺮﺍﺑﻀﻬﺎ ﻭﻣﺰﺍﺭﻉ‬
‫ﺍﻷﺻﻮﻝ ﻭﺣﻘﻮﳍﻢ‪ ،‬ﻭﻛﺜﺮ ﺍﳍﺠﺮﺍﻥ ﻣﻦ ﺍﻟﻮﻃﻦ ﻭﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺪﻭﻝ ﺍﺠﻤﻟﺎﻭﺭﺓ‬
‫ﻭﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺷﺮﻳﺪ ﻭﻃﺮﻳﺪ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻣﺪﻳﻨﺔ ﺧﺎﻭﻳﺔ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ‪،‬‬
‫ﻭﺩﻳﺎﺭ ﺳﺎﻗﻄﺔ ﺳﻘﻮﻓﻬﺎ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻗﺮﻳﺔ ﺍﺭﲢﻠﺖ ﻋﻨﻬﺎ ﺳﻜﺎﻧـﻬﺎ‪ ،‬ﻓﻼ ﺗﺮﻯ‬
‫ﻓﻴﻬﺎ ﺇﻻ ﻛﻬﻮﻓﺎ ﻟﻠﺴﺒﺎﻉ ﻭﺃﻭﻛﺎﺭﺍ ﻟﻠﻄﻴﻮﺭ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬ﻭﺇﻥ‬
‫ﻣﻦ ﻗﺮﻳﺔ ﺇﻻ ﳓﻦ ﻣﻬﻠﻜﻮﻫﺎ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻭ ﻣﻌﺬﺑﻮﻫﺎ ﻋﺬﺍﺑﺎ ﺷﺪﻳﺪﺍ{‪.‬‬
‫ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﺍﺳﺘﻔﺎﺩ ﻣﻦ ﺫﻟﻚ ﻛﻞ ﻋﺪﻭ ﻟﺪﻭﺩ‪ ،‬ﻭﻣﺎﻛﺮ ﺣﺴﻮﺩ‪ ،‬ﻓﺘﺪﺍﻋﻮﺍ ﻣﻦ ﺍﻷﳓﺎﺀ‬
‫ﺍﻟﻘﺮﻳﺒﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺟﺎﺀﺕ ﻛﻞ ﻓﺮﻗﺔ ﺑﺒﻀﺎﻋﺘﻬﺎ ﺍﳌﺴﻤﻮﻣﺔ‬
‫ﻭﺃﻓﻜﺎﺭﻫﺎ ﺍﳌﺸﺆﻭﻣﺔ ﻻﺳﺘﺌﺼﺎﻝ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﱵ ﻇﻠﻤﺖ ﻧﻔﺴﻬﺎ ﻭﺃﻋﻄﺖ‬
‫ﻓﺮﺻﺔ ﺍﻹﻓﺴﺎﺩ ﻷﻋﺪﺍﺋﻬﺎ‪ ،‬ﻓﺠﺎﺀﺕ ﻫﻴﺌﺔ ﺍﻟﺘﺒﺸﲑ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺩﻋﺎﺓ ﺍﻟﺼﻠﻴﺐ‬
‫ﲟﻜﺎﻳﺪﻫﺎ‪ ،‬ﻭﺣﻴﻠﻬﺎ ﻭﻣﻜﺮﻫﺎ ﻭﺩﺳﺎﺋﺴﻬﺎ ﻭﺧﻄﺒﻬﺎ ﺍﻟﱵ ﺗﺸﻮّﻩ ﺑـﻬﺎ ﺩﻳﻦ‬

‫‪١‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﺭﺓ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻷ ُﺧﻮّﺓ ﺍﻹﳝﺎﻧﻴﺔ" ﺹ‪ :٢٤‬ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺮﺋﻴﺴﻴﺔ‬
‫ﻟﺰﻭﺍﻝ ﺩﻭﻝ ﻭﺷﻌﻮﺏ ﻛﺜﲑﺓ ﰲ ﺃﻣﻜﻨﺔ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻨﺼﺮﻳ ﹸﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻷﺻﻞ ﻭﺍﻟﻨﺴﺐ‪.‬‬
‫ﻭﻻ ﻧﻨﺴﻰ ﺣﻮﺍﺩﺙ ﺍﻟﺼﻮﻣﺎﻝ ﺣﻴﺚ ﺇﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﻟﻠﺤﺮﻭﺏ ﺍﻷﻫﻠﻴﺔ ﻫﻨﺎﻙ ﻫﻮ ﻭﻻﺀ ﻛﻞ‬
‫ﺕ‬
‫ﺕ ﻣﺌﺎ ِ‬
‫ﻓﺮﺩ ﺇﱃ ﻗﺒﻴﻠﺘﻪ‪ ،‬ﻭﻛﻞ ﻗﺒﻴﻠﺔ ﺗﺼ ّﺮ ﻋﻠﻰ ﺃﻥ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﳑﺎ ﻧﺘﺞ ﻋﻨﻪ ﻗﺘ ﹸﻞ ﻭﻣﻮ ُ‬
‫ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﺳﻮﺍﺀ ﺑﻮﺍﺳﻄﺔ ﺍﳊﺮﺏ ﺃﻭ ﺑﺴﺒﺐ ﺍﳉﻮﻉ !!! ‪.‬‬
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‫ﺍﻹﺳﻼﻡ ﻭﺗﺰﺩﺭﻱ ﺑـﻬﺎ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﺖ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺮﻯ‬

‫ﻣﻦ ﺧﻼﳍﺎ ﳒﺎﺡ ﺩﻋﻮﺗـﻬﺎ ﻭﺍﻧﺘﺸﺎﺭ ﻋﻘﻴﺪﺗـﻬﺎ ﻭﺑﺬﻟﺖ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻫﺎ‬
‫ﰲ ﺧﺪﻳﻌﺔ ﺍﻟﺒُ ﹾﻠ ِﻪ ﻭﺍﻟﺴﺨﻔﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﺸﺒﺎﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻤﻞ ﻋﻘﻠﻬﻢ ﻭﱂ‬
‫َﺗِﺘ ﱠﻢ ﺧﱪﺗـﻬﻢ‪ ،‬ﻭﲪﻠﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﻫﺆﻻﺀ ﺇﱃ ﺃﻭﻃﺎﻧـﻬﻢ ﺑﺎﺳﻢ ﺍﻹﻧﻘﺎﺫ ﻣﻦ‬
‫ﺍﳊﺮﻭﺏ ﺍﻷﻫﻠﻴﺔ ﻭﺍﻹﻃﻌﺎﻡ ﻣﻦ ﺍﳉﻮﻉ ﻭﺗﻮﺳﻴﻊ ﺍﳌﻌﻴﺸﺔ‪ ،‬ﻓﺄﻓﺴﺪﺕ ﺩﻳﻦ ﻛﺜﲑ‬
‫ﻣﻦ ﻫﺆﻻﺀ ﻭﺃﺧﻼﻗﻬﻢ ﻭﻋﺎﺩﺍﺗـﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﺼﻢ ﺍﷲ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﻣﻦ‬
‫ﻓﺘﻨﺘﻬﻢ‪.‬‬
‫ﻭﺍﺷﺘﺮﻛﺖ ﰲ ﺍﻹﻋﺘﺪﺍﺀ ﻭﲣﺮﻳﺐ ﺍﻟﻮﻃﻦ ﺑﻌﺾ ﺍﻟﺸﺮﻛﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﱵ‬
‫ﲪﻠﺖ ﻋﻠﻰ ﻣﺮﺍﻛﺒﻬﺎ ﺍﻟﺴﻤﻮﻡ ﺍﻟﻘﺎﺗﻠﺔ ﻭﺍﻷﻭﺳﺎﺥ ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ ﻣﺴﺘﺨﺮﺟﺎﺕ‬
‫ﻣﺼﺎﻧﻌﻬﺎ‪ ،‬ﻓﺪﻓﻨﺘﻬﺎ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻭﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻗﺒﺔ ﺫﻟﻚ‬
‫ﻭﺧﻴﻤﺔ ﻭﺗﻮﺭﺙ ﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﻹﺑﺎﺩﺓ‪ ،‬ﻭﻓﻨﺎﺀ ﺍﳋﻼﺋﻖ ﺍﻟﻜﺜﲑﺓ ﻣﻦ ﺍﻟﺒﺸﺮ‬
‫ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱪﻳﺔ ﻭﺍﻟﺒﺤﺮﻳﺔ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﳌﻄﺎﺑﻊ ﺍﻟﺘﺨﺮﻳﺒﻴﺔ ﺍﻟﱵ ﺗﻄﺒﻊ ﺍﻟﻌﻤﻼﺕ ﺍﳌﺰﻳﻔﺔ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺨﺪﻣﺘﻬﺎ‬
‫ﺑﻌﺾ ﺍﻟﺘﺠﺎﺭ ﺍﻷﺟﻨﺒﻴﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ ﻓﻄﺒﻌﺖ ﳍﻢ ﺍﳌﻼﻳﲔ ﺍﻟﻜﺜﲑﺓ ﻣﻦ ﺍﻟﻨﻘﻮﺩ‬
‫ﻭﺃﺧﺬﻭﺍ ﺑـﻬﺎ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻇﻠﻤﺎ ﻭﺍﻋﺘﺪﺍﺀ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻧﺘﻬﺰ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺠﺎﺀﺕ ﻣﻦ ﺍﻷﻓﺎﻕ‬
‫ﺑﺄﻫﻮﺍﺋﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺃﻓﻜﺎﺭﻫﺎ ﺍﳌﺘﺒﺎﻳﻨﺔ ﻭﺁﺭﺍﺋﻬﺎ ﺍﳌﺘﻀﺎﺭﺑﺔ ﻭﻣﻌﺘﻘﺪﺍﺗـﻬﺎ‬
‫ﺍﳌﺘﻌﺎﺭﺿﺔ‪ ،‬ﻭﺑﺬﻟﺖ ﻛﻞ ﻓﺮﻗﺔ ﰲ ﺫﻟﻚ ﺟﻬﺪﻫﺎ ﻭﺃﻧﻔﻘﺖ ﺃﻣﻮﺍﻻ ﰲ ﺗﻨﻔﻴﺬ‬
‫ﺑﺮﺍﳎﻬﺎ ﻭﻧﺸﺮ ﺩﻋﻮﺗـﻬﺎ ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﺣﻴﻨﺌﺬ ﻭﺍﻧﻘﺴﻤﺖ ﺍﻷﻣﺔ ﻭﺷﺘﺖ‬
‫ﴰﻠﻬﺎ ﻭﺗﻔﺮﻕ ﲨﻌﻬﺎ ﺣﱴ ﻛﻔﹼﺮ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻫﻢ ﻣﻦ‬
‫ﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻨﺎﺱ ﻓﺮﻗﺎ ﻣﺘﻨﺎﻃﺤﺔ‪ ،‬ﻭﺷﻴﻌﺎ ﻣﺘﻨﺎﻓﺮﺓ ﺗﺮﺩ ﻛﻞ‬
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‫ﻓﺮﻗﺔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻭﺗﺪﻓﻊ ﻋﻦ ﻓﻜﺮﺓ ﻓﺮﻗﺘﻬﺎ ﻭﺍﻋﺘﻘﺎﺩ ﻋﺼﺎﺑﺘﻬﺎ‪ ،‬ﻓﻀﺎﻋﺖ‬

‫ﺑﺬﻟﻚ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻨﻬﻀﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺣﺮﺍﺳﺔ ﺍﻟﻘﻌﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫ﻭﱂ ﻳﻜﻦ ﰲ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻹﻋﺘﻘﺎﺩ ﻭﺍﳌﺬﻫﺐ ﺑﻞ‬
‫ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﻣﺴﻠﻤﺔ ﻣﺎﺋﺔ ﰲ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻫﻲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺣﻴﺪﺓ ﳍﺎ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻣﺬﻫﺒﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻓﻠﻢ‬
‫ﻳﻜﻦ ﺑﲔ ﻫﺬﻩ ﺍﻷﻣﺔ ﺗﻔﺮﻕ ﻭﺍﺧﺘﻼﻑ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺑﺪﺀ ﺗﺎﺭﳜﻬﺎ ﺇﱃ‬
‫ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﺗﻘﺮﻳﺒﺎ‪ ،‬ﰒ ﻇﻬﺮﺕ ﺍﻟﺒﺪﻉ ﺃﻭﻝ ﻣﺮﺓ ﻓﻴﻤﺎ‬
‫ﺑﲔ ﺍﳋﻤﺴﲔ ﻭﺍﻟﺴﺘﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﻭﻛﺎﻧﺖ ﺍﳊﻜﻮﻣﺎﺕ ﺍﳌﺘﻌﺎﻗﺒﺔ ﺗﻘﻒ‬
‫ﺃﻣﺎﻡ ﻧﺸﺎﻃﻬﺎ ﻭﺗﻔﺮﺽ ﺍﳌﺮﺍﻗﺒﺔ ﻋﻠﻰ ﺧﻄﻮﺍﺗـﻬﺎ ﻭﻛﺎﻧﺖ ﺗﻔﺸﻲ ﺳﺮﺍ‬
‫ﺃﻓﻜﺎﺭﻫﺎ ﻭﺗﻠﻘﻲ ﺧﻔﻴﺔ ﺍﻟﺪﺭﻭﺱ ﺇﱃ ﺃﺻﺤﺎﺑـﻬﺎ‪.‬‬
‫ﻭﻃﺒﻌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺍﻻﺗﻔﺎﻕ ﺍﻟﻜﻠﻲ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳌﺬﻫﺐ‬
‫ﻭﺍﻹﻋﺘﻘﺎﺩ ﳑﺎ ﻳﻐﻴﻆ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﻳﻐﺮﺱ ﺍﻟﺸﺤﻨﺎﺀ ﻭﺍﳊﺴﺪ ﰲ ﻗﻠﻮﺑـﻬﻢ‪،‬‬
‫ﻓﻜﺎﻧﻮﺍ ﻣﺘﺮﺑﺼﲔ ﺑﻨﺎ ﺍﻟﺪﻭﺍﺋﺮ ﻣﺮﺗﻘﺒﲔ ﻳﻮﻣﺎ ﺗﺬﻫﺐ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻭﺍﳌﻮﺩﺓ‪،‬‬
‫ﻓﺘﺤﻘﻘﺖ ‪-‬ﻭﺍﻷﻣﺮ ﷲ‪ -‬ﺃﺣﻼﻣﻬﻢ ﻭﳒﺤﺖ ﺁﻣﺎﳍﻢ ﻓﺼﺎﺭ ﺍﳌﻮﺍﻃﻨﻮﻥ ﻛﻔﺮﻳﺴﺔ‬
‫ﻻ ﲤﺘﻨﻊ ﻣﻦ ﺍﻟﺴﺒﺎﻉ‪ ،‬ﻭﺳﺎﺋﻤﺔ ﺗﺮﻋﻰ ﺑﻼ ﺭﺍﻉ‪ ،‬ﻭﻇﺒﺎﺀ ﻣﺘﻮﺣﺸﺔ ﻻ ﻣﺎﻧﻊ ﻣﻦ‬
‫ﺍﻗﺘﻨﺎﺻﻬﺎ‪ ،‬ﻓﺎﻣﺘﺪﺕ ﺃﻃﻤﺎﻉ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﺗﺪﺍﻋﺖ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻣﻦ ﺍﻷﺭﺟﺎﺀ‪،‬‬
‫ﻭﺟﺎﺀﺕ ﻣﻦ ﻛﻞ ﻓ ّﺞ ﻋﻤﻴﻖ‪ ،‬ﻭﻣﻜﺎﻥ ﺳﺤﻴﻖ‪ ،‬ﻭﻫﻲ ﺗﺮﻗﺺ ﻓﺮﺣﺎ‬
‫ﻭﺍﺳﺘﺒﺸﺎﺭﺍ ﲟﺎ ﺃﺗﻴﺢ ﳍﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﺍﻟﺬﻫﺒﻴﺔ ﻓﻀﺮﺑﺖ ﺧﻴﺎﻣﻬﺎ‪ ،‬ﻭﺣﻄﺖ‬
‫ﺭﺣﺎﳍﺎ ﰲ ﺭﺑﻮﻉ ﺩﻳﺎﺭﻧﺎ‪ ،‬ﻭﻇﻨﺖ ﺃﻧـﻬﺎ ﺗﻨﺎﻝ ﺑﺴﻬﻮﻟﺔ ﻣﺮﺍﺩﻫﺎ‪ ،‬ﻭﺗﻈﻔﺮ ﺃﻳﺎﻣﺎ‬
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‫ﻗﻼﺋﻞ ﲟﻘﺼﻮﺩﻫﺎ‪ ،‬ﻟﻜﻨﻨﺎ ﻧﺮﺟﻮﺍ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻋﻠﻰ ﻋﻜﺲ ﻣﺮﺍﺩﻫﺎ‪،‬‬

‫ﻭﻧﻘﻴﺾ ﻣﻈﻨﻮﻧـﻬﺎ‪.‬‬
‫ﻭﱂ ﻳﻜﻦ ﺳﺒﺐ ﻫﺬﺍ ﻛﻠﻪ ﺇﻻ ﺳﻘﻮﻁ ﺍﻟﺪﻭﻟﺔ ﻭﺳﻴﻄﺮﺓ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺳﻠﻄﻨﺔ‬
‫ﺍﻟﻌﺼﺒﻴﺔ ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻛﻠﻔﲏ ﺃﻥ ﺃﻗﺘﺤﻢ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺃﻧﻔﻖ ﺍﻟﺴﺎﻋﺎﺕ ﰲ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﺗﻨﺘﺞ ﻋﻦ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ‪.‬‬
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‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﰲ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﳊﻤﻴﺔ ﻭﳓﻮﻫﺎ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ ﲦﺎﻧﻴﺔ ﻭﺧﻼﺻﺘﺎﻥ ﻭﺧﺎﲤﺔ ﻭﻣﻼﺣﻈﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﳊﻤﻴﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﰲ ﺫﻡ ﺍﻟﻌﺼﺒﻴﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﰲ ﺫﻡ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ﰲ ﺃﻥ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ ﰲ ﺫﻡ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ‬
‫ﺍﻟﺴﺎﺩﺱ ﰲ ﺃﻥ ﺍﻟﻌﺼﺒﻴﺔ ﻏﺮﻳﺰﺓ ﻣﻦ ﻏﺮﺍﺋﺮ ﺍﻟﻨﺎﺱ ﻭﻃﺒﺎﺋﻌﻬﻢ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ ﰲ ﺍﺗـﻬﺎﻡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺑﺮﺍﺀﺗﻪ ﻣﻦ ﺫﻟﻚ ﻛﱪﺍﺋﺔ ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ‬
‫ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻋﻦ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺇﱃ ﺃﺻﺤﺎﺏ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﳊﻤﻴﺔ‬

‫ﺍﻟﻌﺼﺒﻴﺔ ﻣﺼﺪﺭ ﺻﻨﺎﻋﻲ ﻭﻫﻲ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪:‬‬
‫ﺍﶈﺎﻣﺎﺓ ﻭﺍﳌﺪﺍﻓﻌﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ :‬ﻭﺗﻌﺼﺒﻨﺎ ﻟﻪ ﻭﻣﻌﻪ ﻧﺼﺮﻧﺎﻩ‪ .‬ﻭﺍﻟﺘﻌﺼﺐ‬
‫ﻛﺎﻟﻌﺼﺒﻴﺔ ﺍﻫـ‬
‫ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﺗﻌﺼّﺐ‪ :‬ﺃﺗﻰ ﺑﺎﻟﻌﺼﺒﻴﺔ ﳏﺮﻛﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺪﻋ َﻮ‬
‫ﺍﻟﺮﺟﻞ ﺇﱃ ﻧﺼﺮﺓ ﻋﺼﺒﺘﻪ ﻭﺍﻟﺘﺄﻟﺐ)‪ (١‬ﻣﻌﻬﻢ ﻋﻠﻰ ﻣﻦ ﻳﻨﺎﻭﺋﻬﻢ ﻇﺎﳌﲔ ﻛﺎﻧﻮﺍ‬
‫ﱯ ﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻀﺐ ﻟﻌﺼﺒﺘﻪ ﻭﳛﺎﻣﻰ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﺃﻭﻣﻈﻠﻮﻣﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺼ ّ‬
‫ﻭﺍﻟﺘﻌﺼﺐ ﺍﶈﺎﻣﺎﺓ ﻭﺍﳌﺪﺍﻓﻌﺔ‪ ،‬ﻭﺗﻌﺼﺒﻨﺎ ﻟﻪ ﻭﻣﻌﻪ ﻧﺼﺮﻧﺎﻩ ﺍﻫـ‬
‫ﱯ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ‪ :‬ﺍﻟﻌﺼ ّ‬
‫ﻳﻐﻀﺐ ﻟﻌﺼﺒﺘﻪ ﻭﳛﺎﻣﻲ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﻟﻌﺼﺒﺔ ﺍﻷﻗﺎﺭﺏ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﻷﻧـﻬﻢ‬
‫ﻳﻌﺼﺒﻮﻧﻪ ﻭﻳﻌﺘﺼﺐ ﺑـﻬﻢ‪ -‬ﺃﻱ ﳛﻴﻄﻮﻥ ﺑﻪ ﻭﻳﺸَﺘ ّﺪ ﺑـﻬﻢ‪ ،‬ﻭﺍﻟﻌﺼﺒﻴﺔ‬
‫ﻭﺍﻟﺘﻌﺼﺐ‪ :‬ﺍﶈﺎﻣﺎﺓ ﻭﺍﳌﺪﺍﻓﻌﺔ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ ﻗﺎﺭﻱ ﰲ ﺍﳌﺮﻗﺎﺓ ﰲ ﺑﺎﺏ ﺍﳌﻔﺎﺧﺮﺓ ﻭﺍﻟﻌﺼﺒﻴﺔ‪(٢) :‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﲔ‬
‫ﺍﳌﻔﺎﺧﺮﺓ ﻭﺍﻟﻌﺼﺒﻴﺔ ﺗﻼﺯﻡ ﺍﻫـ ‪.‬‬
‫ﻭﺍﻟﻌﺼﺒﻴﺔ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻋﺎﻧﺔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﰲ ﺑﺎﺏ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻋﻦ ﺑﻨﺖ ﻭﺍﺛﻠﺔ ﺑﻦ‬
‫ﺍﻷﺳﻘﻊ ﺃﻧـﻬﺎ ﲰﻌﺖ ﺃﺑﺎﻫﺎ ﻳﻘﻮﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺍﻟﻌﺼﺒﻴﺔ؟ ﻗﺎﻝ‪:‬‬
‫ﺃﻥ ﺗﻌﲔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ‪.‬‬

‫‪١‬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﺗﺄﻟﺒﻮﺍ ﺃﻱ ﲡﻤﻌﻮﺍ‪ -‬ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ‪ :‬ﺍﻟﺘﺄﻟﺐ‪.‬ﺍ‪.‬ﲢﺮﻳﺾ‪.‬ﺍﻟﻔﺴﺎﺩ ‪.‬‬

‫‪٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ‪ ،‬ﻃﺒﻌﺔ ﺑﺎﻛﺴﺘﺎﻥ‪ -‬ﻣﻜﺘﺒﺔ ﺇﻣﺪﺍﺩﻳﺔ ﻣﻠﺘﺎﻥ‪ ،‬ﺟـ ‪٩‬ﺹ ‪. ١٧٨‬‬
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‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﰲ ﺑﺎﺏ ﺣﺐ ﺍﻟﺮﺟﻞ ﻗﻮﻣﻪ )‪ (١‬ﻋﻦ‬

‫ﻓﺴﻴﻠﺔ)‪ (٢‬ﻗﺎﻟﺖ‪ :‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻥ ﻳﻌﲔ‬
‫ﺍﻟﺮﺟﻞ ﻗﻮﻣﻪ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ‪.‬‬
‫ﻭﰲ ﺍﳌﺮﻗﺎﺓ ﰲ ﺑﺎﺏ ﺍﳌﻔﺎﺧﺮﺓ ﻭﺍﻟﻌﺼﺒﻴﺔ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﻛﺜﲑ‬
‫ﺍﻟﺸﺎﻣﻲ ﻣﻦ ﺃﻫﻞ ﻓﻠﺴﻄﲔ ﻋﻦ ﺍﻣﺮﺃﺓ ﻣﻨﻬﻢ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﻓﺴﻴﻠﺔ ﺃﻧـﻬﺎ ﻗﺎﻟﺖ‪:‬‬
‫ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪ :‬ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﻠﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ‬
‫ﺍﷲ ﺃﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻥ ﳛﺐ ﺍﻟﺮﺟﻞ ﻗﻮﻣﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻥ‬
‫ﻳﻨﺼﺮ ﺍﻟﺮﺟﻞ ﻗﻮﻣﻪ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
‫ﻭﺍﻟﻌﺼﺒﻴﺔ ﺗﻄﻠﻖ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﺘﻨﺎﺻﺮ ﺍﻟﻄﺎﺋﻔﻲ ﻭﺍﻟﻔﻜﺮﻱ ﻭﺍﳌﺬﻫﱯ ﻭﺍﻟﻘﻄﺮﻱ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻣﺘﻌﺼﺐ ﳌﺬﻫﺐ ﻛﺬﺍ ﺃﻭ ﻟﻄﺎﺋﻔﺔ ﻛﺬﺍ ﻭﳓﻮﻫﺎ ‪.‬‬
‫ﻭﺍﻟﻘﺒﻠﻴﺔ ﻣﺼﺪﺭ ﺻﻨﺎﻋﻲ ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﺧﺬﺍ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﻌﺼﺒﻴﺔ‬
‫ﺃﻧـﻬﺎ ﺍﶈﺎﻣﺎﺓ ﻭﺍﳌﺪﺍﻓﻌﺔ ﻋﻦ ﺍﻟﻘﺒﻴﻠﺔ ﻇﻠﻤﺎ‪ ،‬ﻭﺇﻋﺎﻧﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺴﺘﻌﻤﻞ ﺍﻟﻘﺒﻠﻴﺔ‬
‫ﺃﻳﻀﺎ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻔﺼﺎﺋﻞ ﻭﺍﻷﻓﺨﺎﺫ ﻭﳓﻮﻫﺎ ﻭﺇﻋﺎﻧﺘﻬﻢ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﻬﻲ‬
‫ﺃﺧﺺ ﻣﻦ ﺍﻟﻌﺼﺒﻴّﺔ ﻓﺈﻧـﻬﺎ ﺗﺴﺘﻌﻤﻞ ﻟﻠﺘﻨﺎﺻﺮ ﻭﺍﻟﺘﺪﺍﻓﻊ ﺍﻟﻄﺎﺋﻔﻲ ﻭﺍﳌﺬﻫﱯ‬
‫ﻭﳓﻮﳘﺎ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ‪.‬‬
‫ﻭﺍﳊﻤﻴﺔ‪ :‬ﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ :‬ﻓﻼﻥ ﺫﻭ ﲪﻴﺔ ﻣﻨﻜﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﻏﻀﺐ‬
‫ﻭﺃﻧﻔﺔ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﻣﻌﻘﻞ ﺑﻦ ﻳﺴﺎﺭ‪ :‬ﻓﺤﻤﻰ ﻣﻦ ﺫﻟﻚ ﹶﺃﻧَﻔﺎﹰ‪ ،‬ﺃﻱ ﺃﺧﺬﺗﻪ‬
‫ﺍﳊﻤﻴﺔ ﻭﻫﻲ ﺍ َﻷَﻧ ﹶﻔﺔﹸ ﻭﺍﻟﻐﲑﺓ ﺍﻫـ‬

‫‪١‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ ،‬ﻃﺒﻌﺔ ﺑﲑﻭﺕ‪ ،‬ﺹ‪. ١٤٣‬‬

‫‪٢‬ﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ‪ :‬ﺍﻟﻔﺴﻴﻠﺔ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ﻭﰲ ﻧﺴﺨﺔ ﺑﺎﻟﺘﺼﻐﲑ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻡ ﺍﻟﻌﺼﺒﻴﺔ‬

‫ﺭﻭﻳﻨﺎ ﺇﺟﺎﺯﺓ ﻋﻦ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﳏﻤﺪ ﻧﻮﺭ ﺑﻦ ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻌﻠﻢ ﳏﻤﻮﺩ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﺎﺝ ﺃﺩﻡ ﻋﻦ ﳏﻤﺪ ﺳﺮﺍﺝ ﻋﻦ‬
‫ﻳﻮﺳﻒ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﲑﻭﰐ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﻘﺎ ﻋﻦ ﺛﻌﻴﻠﺐ ﻋﻦ ﺃﲪﺪ ﺍﳌﻠﻮﻱ‬
‫ﻋﻦ ﺃﲪﺪ ﺍﳉﻮﻫﺮﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺎﱂ ﻋﻦ ﺍﻟﺒﺎﺑﻠﻲ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺪﺍﺋﻢ ﻋﻦ ﺍﳉﻤﺎﻝ ﻳﻮﺳﻒ ﺑﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﻋﻦ ﻭﺍﻟﺪﻩ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﻋﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺧﻲ ﻋﻦ‬
‫ﺍﻟﻔﺨﺮ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﺣﻔﺺ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻌﻤﺮ ﺑﻦ‬
‫ﻃﱪﺯﺩ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﻜﺮﺧﻲ ﻭﺃﰊ ﺍﻟﻔﺘﺢ‬
‫ﻣﻔﻠﺢ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺮﻭﻣﻲ ﻛﻼﳘﺎ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳍﺎﴰﻲ‬
‫ﻋﻦ ﺃﰊ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻠﺆﻟﺆﻱ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺑﻦ ﺍﻻﺷﻌﺚ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺍﻟﺴﺮﺡ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ‬
‫ﺃﻳﻮﺏ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻜﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﻋﻦ‬
‫ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺩﻋﺎ‬
‫ﺇﱃ ﻋﺼﺒﻴﺔ ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻗﺎﺗﻞ ﻋﻠﻰ ﻋﺼﺒﻴﺔ ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ‬
‫ﻋﺼﺒﻴﺔ )‪.(١‬‬
‫ﻭﻗﺎﻝ ﰲ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ ﰲ ﺷﺮﺡ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ‬
‫ﻣﺎﺕ ﻋﻠﻰ ﻋﺼﺒﻴﺔ"‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﳌﻮﺕ ﻋﻠﻴﻬﺎ ﺑﺄﻥ ﺗﻜﻮﻥ ﻣﻀﻤﺮﺓ ﰲ ﻗﻠﺒﻪ‪،‬‬
‫ﻭﻣﺮﻏﻮﺑﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺪﻉ ﺃﺣﺪﺍ ﻭﱂ ﻳﻘﺎﺗﻞ ﻓﻴﻪ ﺃﺣﺪﺍ ‪.‬‬

‫) ‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪.‬‬

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‫ﻭﻗﺎﻝ ﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪ :‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺩﻋﺎ ﺇﱃ ﻋﺼﺒﻴﺔ ﻗﺎﻝ‬
‫ﺍﳌﻨﺎﻭﻱ‪ :‬ﺃﻱ ﻣﻦ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱄ ﺍﻹﺟﺘﻤﺎﻉ ﻋﻠﻰ ﻋﺼﺒﻴﺔ ﻭﻫﻲ ﻣﻌﺎﻭﻧﺔ‬
‫ﺍﻟﻈﺎﱂ ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﺎ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﺃﺑﻴﻪ‬
‫ﻱ )‪ (١‬ﻓﻬﻮ‬‫ﻗﺎﻝ‪ :‬ﻣﻦ ﻧﺼﺮ ﻗﻮﻣﻪ ﻋﻠﻰ ﻏﲑ ﺍﳊﻖ ﻓﻬﻮ ﻛﺎﻟﺒﻌﲑ ﺍﻟﺬﻱ ﺭُ ﱢﺩ َ‬
‫ُﻳﻨْـ َﺰﻉُ ﺑﺬﻧﺒﻪ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻫﻮ ﰲ ﻗﺒﺔ ﻣﻦ ﺃﺩﻡ ﻓﺬﻛﺮ ﳓﻮﻩ‪.‬‬
‫ﻗﺎﻝ ﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪ :‬ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻣﻮﻗﻮﻑ ﻭﺍﻟﺜﺎﱐ ﻣﺴﻨﺪ ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻌﲔ ﻗﻮﻣﻪ ﻋﻠﻰ ﻏﲑ ﺍﳊﻖ ﻛﻤﺜﻞ ﺑﻌﲑ ﺗﺮﺩﻯ ﰲ ﺑﺌﺮ‬
‫)‪(٢‬‬
‫ﻓﻬﻮ ﻳﻨـﺰﻉ ﺑﺬﻧﺒﻪ‬
‫ﻭﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﳓﻮﻩ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﳚﺮ ﺑﺪﻝ ﻳﻨـﺰﻉ‪ ،‬ﻭﻗﺎﻝ ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪.‬‬

‫‪١‬ﻭﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ُ :‬ﺭ ِﺩّﻱ ﺑﻀﻢ ﺍﻟﺮﺍﺀ ﻭﻛﺴﺮ ﺍﻟﺪﺍﻝ ﺍﳌﺸﺪﺩﺓ ﻭﻓﺘﺢ ﺍﻟﺮﺍﺀ‪-‬‬
‫ﺃﻱ ﺗﺮﺩﻯ ﻭﺳﻘﻂ ﰲ ﺍﻟﺒﺌﺮ ﻓﻬﻮ ﻳﻨـﺰﻉ ‪-‬ﺑﺼﻴﻐﺔ ﺍﺠﻤﻟﻬﻮﻝ‪ -‬ﺃﻱ ﳜﺮﺝ ﻭﻳﺮﻓﻊ ﺑﺬﻧﺒﻪ ﺃﻱ ﳚﺮ ﻣﻦ‬
‫ﻭﺭﺍﺋﻪ ﺍﻫـ‬
‫‪٢‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ‪ :‬ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﻭﻗﻊ‬
‫ﰲ ﺍﻹﰒ ﻭﻫﻠﻚ ﻛﺎﻟﺒﻌﲑ ﺇﺫﺍ ﺗﺮﺩﻯ ﰲ ﺑﺌﺮ ﻓﺼﺎﺭ ﻳﻨـﺰﻉ ﺑﺬﻧﺒﻪ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﳋﻼﺹ ‪.‬‬
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‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﹸﻗﺘِﻞ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ)‪ (١‬ﻳﺪﻋﻮ ﻋﺼﺒﻴﺔ ﺃﻭ ﻳﻨﺼﺮ ﻋﺼﺒﻴﺔ‬
‫ﻓﻘﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ ﺍﻫـ‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﺧﺮﺝ ﻣﻦ‬
‫ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﻓﻤﺎﺕ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ‬
‫ﻋ ّﻤﻴّﺔ ﻳﻐﻀﺐ ﻟﻌﺼﺒﺔ ﺃﻭ ﻳﻨﺼﺮ ﻋﺼﺒﺔ ﻓﻘﺘﻞ ﻓﻘﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﺧﺮﺝ ﻋﻠﻰ‬
‫ﺃﻣﱵ ﻳﻀﺮﺏ ﺑﺮﻫﺎ ﻭﻓﺎﺟﺮﻫﺎ ﻭﻻ ﻳﺘﺤﺎﺵ ﻣﻦ ﻣﺆﻣﻨﻬﺎ ﻭﻻ ﻳﻔﻲ ﻟﺬﻱ ﻋﻬﺪ‬
‫ﻋﻬﺪﻩ ﻓﻠﻴﺲ ﻣﲏ ﻭﻟﺴﺖ ﻣﻨﻪ‪ .‬ﻭﰲ ﺑﻌﺾ ﻃﺮﻗﻪ‪ :‬ﻻ ﻳﺘﺤﺎﺷﻰ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﺃﺧﺮﻯ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻳﻀﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ‬
‫ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﰒ ﻣﺎﺕ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺘﻞ‬
‫ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ ﻳﻐﻀﺐ ﻟﻠﻌﺼﺒﺔ ﻭﻳﻘﺎﺗﻞ ﻟﻠﻌﺼﺒﺔ ﻓﻠﻴﺲ ﻣﻦ ﺃﻣﱵ‪ ،‬ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺭﻭﻯ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﻣﻼﺯﻣﺔ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺳﻨﻨﻪ ﰲ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻤﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﲢﺮﱘ ﺍﻟﺪﻡ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪:‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬

‫‪١‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻗﻮﻟﻪ ﻋﻤﻴﺔ ﺑﻀﻢ ﺍﻟﻌﲔ ﻭﻛﺴﺮﻫﺎ ﻟﻐﺘﺎﻥ ﻣﺸﻬﻮﺭﺗﺎﻥ ﻭﺍﳌﻴﻢ‬
‫ﻣﻜﺴﻮﺭﺓ ﻣﺸﺪﺩﺓ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﻣﺸﺪﺩﺓ ﺃﻳﻀﺎ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻫﻲ ﺍﻷﻣﺮ ﺍﻷﻋﻤﻰ ﻻ ﻳﺴﺘﺒﲔ ﻭﺟﻬﻪ ﻛﺬﺍ ﻗﺎﻟﻪ‬
‫ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺇﺳﺤﻖ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ :‬ﻫﺬﺍ ﹶﻛَﺘﻘﹶﺎﺗُ ﹺﻞ ﺍﻟﻘﹶﻮ ﹺﻡ ﻟﻠﻌﺼﺒﻴﺔ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺍﻟﻌﻤﻴﺔ ﻛﻤﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻫﻮ ﻓﻌﻴﻠﺔ ﻣﻦ ﺍﻟﻌﻤﻰ ﺍﻟﻀﻼﻟﺔ ﻛﺎﻟﻘﺘﺎﻝ‬
‫ﰲ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻷﻫﻮﺍﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺍﻟﻌﻤﻴﺔ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺒﲔ‬
‫ﻭﺟﻬﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻗﻮﻟﻪ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ‪ :‬ﻛﻨﺎﻳﺔ ﻋﻦ ﲨﺎﻋﺔ ﳎﺘﻤﻌﲔ ﻋﻠﻰ ﺃﻣﺮ ﳎﻬﻮﻝ ﻻ ﻳﻌﺮﻑ ﺃﻧﻪ ﺣﻖ‬
‫ﺃﻭ ﺑﺎﻃﻞ ﺍﻫـ‬
 ‫‪١٩‬‬

‫ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﻓﻤﺎﺕ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ )‪ (١‬ﻭﻣﻦ‬
‫ﺧﺮﺝ ﻋﻠﻰ ﺃﻣﱵ ﻳﻀﺮﺏ ﺑﺮﻫﺎ ﻭﻓﺎﺟﺮﻫﺎ ﻻ ﻳﺘﺤﺎﺷﻰ ﻣﻦ ﻣﺆﻣﻨﻬﺎ ﻭﻻ ﻳﻔﻲ‬
‫ﻟﺬﻱ ﻋﻬﺪﻫﺎ ﻓﻠﻴﺲ ﻣﲏ‪ ،‬ﻭﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ ﻳﺪﻋﻮ ﺇﱄ ﻋﺼﺒﺔ ﺃﻭ‬
‫ﻳﻐﻀﺐ ﻟﻌﺼﺒﺔ ﻓﻘﺘﻞ ﻓﻘﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﳎﻠﺰ ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ ﻳﻘﺎﺗﻞ ﻋﺼﺒﻴﺔ ﻭﻳﻐﻀﺐ ﻟﻠﻌﺼﺒﻴﺔ ﻓﻘﺘﻠﺘﻪ‬
‫ﺟﺎﻫﻠﻴﺔ ﺍﻫـ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻣﻦ ﻗﺎﺗﻞ ﺗﻌﺼﺒﺎ‬
‫ﻻ ﻹﻇﻬﺎﺭ ﺩﻳﻦ ﻭﻻ ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻌﺼﻮﺏ ﻟﻪ ﺣﻘﺎ ﻛﺎﻥ‬
‫)‪(٢‬‬
‫ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﺍﻫـ ﻭﻣﺜﻠﻪ ﰲ ﺍﳌﺮﻗﺎﺓ‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ)‪ (٣‬ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻫﻼﻙ ﺃﻣﱵ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ﻭﺍﻟﺮﻭﺍﻳﺔ ﻣﻦ ﻏﲑ‬
‫ﺛﺒﺖ )‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ‪.‬‬

‫‪١‬ﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ ﺃﻳﻀﺎ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻗﻮﻟﻪ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﺣﺎﻟﺔ ﺍﳌﻮﺕ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ﺟﺎﻫﻠﻴﺔ ﺻﻔﺔ ﺑﺘﻘﺪﻳﺮ‪ ،‬ﺃﻱ ﻛﻤﻴﺘﺔ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﳛﺘﻤﻞ ﺍﻹﺿﺎﻓﺔ ﻭﺍﳌﺮﺍﺩ‪ :‬ﻣﺎﺕ ﻛﻤﺎ ﳝﻮﺕ ﺃﻫﻞ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺍﻟﻀﻼﻝ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﻘﺘﻠﺔ ﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ ﺍﳊﺎﻟﺔ ﻣﻦ ﺍﻟﻘﺘﻞ ﺍﻫـ‬
‫‪ ٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ﻃﺒﻌﺔ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺟـ ‪٧‬ﺹ‪. ٢٠٢‬‬
‫‪٣‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﻳﻜﺬﺏ ﺑﺎﻟﻘﺪﺭ ﻭﻣﺴﺎﺋﻠﻬﻢ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﺟـ ‪٧‬ﺹ‪. ٤١٤‬‬
‫‪٤‬ﻗﻮﻟﻪ ﺛﺒﺖ‪ ،‬ﺑﻔﺘﺢ ﻓﺴﻜﻮﻥ ﺃﻱ ﺛﺎﺑﺖ ﻛﻤﺎ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ‪ :‬ﺍﻟﺜﺒﺖ ﺑﺎﻟﺘﺤﺮﻳﻚ‬
‫ﺍﳊﺠﺔ ﻭﺍﻟﺒﻴﻨﺔ ﺍﻫـ‬
 ‫‪٢٠‬‬

‫ﻭﰲ ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﰲ ﺳﻨﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺣﺪﻳﺚ ﻣﻦ ﺍﺗﺼﻞ ﺑﺎﻟﻘﺒﺎﺋﻞ‬

‫ﻓﺄﻋﻀﻮﻩ ﺑـﻬﻦ ﺃﺑﻴﻪ ﻭﻻ ﺗﻜﻨﻮﺍ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺃﰊ )‪.(١‬‬
‫ﻭﺣﺪﻳﺚ ﺳﺘﺔ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺑﻐﲑ ﺣﺴﺎﺏ ﺍﻷﻣﺮﺍﺀ ﺑﺎﳉﻮﺭ ﻭﺍﻟﻌﺮﺏ ﺑﺎﻟﻌﺼﺒﻴﺔ‬
‫ﻭﺍﻟﺪﻫﺎﻗﲔ ﺑﺎﻟﻜﱪ ﻭﺍﻟﺘﺠﺎﺭ ﺑﺎﻟﻜﺬﺏ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳊﺴﺪ‪ ،‬ﻭﺍﻷﻏﻨﻴﺎﺀ ﺑﺎﻟﺒﺨﻞ‪،‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮﻧﻌﻴﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ )‪.(٢‬‬
‫ﻭﺣﺪﻳﺚ ﻣﻦ ﻭﱄ ﺫﺍ ﻗﺮﺍﺑﺔ ﳏﺎﺑﺎﺓ ﻭﻫﻮ ﳚﺪ ﺧﲑﺍ ﻣﻨﻪ ﱂ ﳚﺪ ﺭﺍﺋﺤﺔ ﺍﳉﻨﺔ‪،‬‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﺃﰊ ﺑﻜﺮ)‪.(٣‬‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ "ﻓﻴﻤﻦ ﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﺣﺪﺍ ﳏﺎﺑﺎﺓ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﳋﻼﻓﺔ" ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮﺑﻜﺮ ﺭﲪﻪ ﺍﷲ‬
‫ﺖ ﺃﻥ ﺗﺆﺛﺮﻫﻢ ﺑﺎﻟﻮﻻﻳﺔ‪،‬‬ ‫ﺣﲔ ﺑﻌﺜﲏ ﺇﱃ ﺍﻟﺸﺎﻡ‪ :‬ﻳﺎ ﻳﺰﻳﺪ ﺇﻥ ﻟﻚ ﻗﺮﺍﺑﺔ ﻋَﺴﻴ َ‬
‫ﻭﺫﻟﻚ ﺃﻛﺜﺮ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻚ‪ ،‬ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﻭﱄ ﻣﻦ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺷﻴﺌﺎ ﻓﺄﻣّﺮ ﻋﻠﻴﻬﻢ ﺃﺣﺪﺍ ﳏﺎﺑﺎﺓ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻻ‬
‫ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ ﺻﺮﻓﺎ ﻭﻻ ﻋﺪﻻ ﺣﱴ ﻳﺪﺧﻠﻪ ﺟﻬﻨﻢ‪ ،‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﻓﻴﻪ ﺭﺟﻞ ﱂ‬
‫ﻳﺴ ّﻢ ﺍﻫـ‬
‫ﻭﰲ ﺗـﻬﺬﻳﺐ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﺃﻥ ﺃﺑﺎ ﻣﺴﻠﻢ ﺍﳋﻮﻻﱐ ﻗﺎﻝ ﳌﻌﺎﻭﻳﺔ‪ :‬ﻳﺎﻣﻌﺎﻭﻳﺔ‬
‫ﺇﻧﻚ ﻟﻮ ﻋﺪﻟﺖ ﺑﲔ ﲨﻴﻊ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﰒ ﻣﻠﺖ ﻋﻠﻰ ﺃﻗﻠﻬﺎ ﻗﺒﻴﻠﺔ ﻣﺎﻝ‬

‫‪ ١‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﰲ ﻓﺼﻞ ﺫﻡ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‬
‫ﻭﺍﻹﺳﻼﻡ‪ /‬ﻗﺴﻢ ﺍﻷﻗﻮﺍﻝ ‪.‬‬
‫‪٢‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﳊﻜﻢ‪ /‬ﻗﺴﻢ ﺍﻷﻗﻮﺍﻝ ‪.‬‬
‫‪ ٣‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺘﺮﻫﻴﺐ ﻋﻦ ﺍﻹﻣﺎﺭﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪ /‬ﻗﺴﻢ ﺍﻷﻗﻮﺍﻝ ‪.‬‬
 ‫‪٢١‬‬

‫ﺟﻮﺭﻙ ﺑﻌﺪﻟﻚ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ :‬ﺇﻥ ﺃﺑﺎ ﻣﺴﻠﻢ ﻗﺎﻡ ﺇﱃ‬
‫ﻚ ﹺﺑ َﻌ ْﺪﻟِﻚ)‪. (١‬‬
‫ﻣﻌﺎﻭﻳﺔ ﻓﻮﻋﻈﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻳﺎﻙ ﺃﻥ ﲤﻴﻞ ﻋﻠﻰ ﻗﺒﻴﻠﺔ ﻓﺬﻫﺐ َﺣْﻴﻔﹸ َ‬
‫ﺍﳋـﻼﺻﺔ‬
‫ﻋﻠﻢ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻥ ﺍﻟﻌﺼﺒﻴﺔ ﳑﺎ ﺗـﻬﻠﻚ ﺑﻪ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻭﻗﺪ ﲢﻘﻖ‬
‫ﺫﻟﻚ ﰲ ﺃﻣﻢ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﻫﻠﻚ ﻛﺜﲑ ﻣﻨﻪ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﻓﻬﺬﻩ‬
‫ﻣﻌﺠﺰﺓ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﻣﻦ ﻻﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻱ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺃﻳﻨﺎﻫﺎ‬
‫ﺑﺄﻋﻴﻨﻨﺎ‪ ،‬ﻭﺃﺧﱪ ﺍﳌﻌﺼﻮﻡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻣﻦ ﺩﻋﺎ ﺇﱄ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻭ‬
‫ﻗﺎﺗﻞ ﻋﻠﻴﻬﺎ ﺃﻭﻣﺎﺕ ﻋﻠﻴﻬﺎ ﳝﻮﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﺃﻧﻪ ﻛﺒﻌﲑ ﺗﺮﺩﻱ ﰲ ﺑﺌﺮ ﻭﺃﻧﻪ‬
‫ﻟﻴﺲ ﻣﻦ ﺃﻣﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻛﻔﻲ ﺑـﻬﺬﺍ ﺯﺍﺟﺮﺍ ﻟﻠﻤﺘﺪﻳﻦ ﺍﳋﺎﺋﻒ‬
‫ﺍﻟﻮﺟﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺑﻴﻨﻪ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﻣﻦ ﻋﻘﻮﺑﺔ ﺍﳌﺘﻌﺼﺐ ﻟﻘﺒﻴﻠﺘﻪ ﻇﻠﻤﺎ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﲔ ﳍﻢ ﻭﻳﺆﻳﺪﻫﻢ‬
‫ﻋﻠﻰ ﺍﻻﻋﺘﺪﺍﺀ ﻭﺍﻷﺫﻳﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻓﺎﳋﻄﺮ ﻓﻴﻪ ﻋﻈﻴﻢ‪ ،‬ﻓﻼ ﻳﻠﻴﻖ ﺑﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺨﺒﻂ ﺧﺒﻂ ﻋﺸﻮﺍﺀ‪ ،‬ﻭﻳﺴﺘﺠﻴﺐ‬
‫ﻛﻞ ﻧﺎﻋﻖ ﺩﺍﻉ ﺇﱃ ﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‪.‬‬
‫ﻓﺎﻟﻠﺒﻴﺐ ﻳﺪﺭﻙ ﻋﻮﺍﻗﺒﻬﺎ ﺍﻟﺴﻴﺌﺔ ﻓﻴﺘﺤﺎﺷﻰ ﻭﻳﺒﺘﻌﺪ ﻋﻨﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﱯ ﺍﳌﺘﻬﺘﻚ‬
‫ﻓﻠﻴﺲ ﻟﻪ ﻗﻴﺪ ﳛﺒﺴﻪ ﻭﻻ ﻭﺍﺯﻉ ﻳﺮﺩﻋﻪ‪ ،‬ﻓﲑﺍﻫﺎ ﺷﺮﻓﺎ ﻛﺒﲑﺍ ﻭﳎﺪﺍ ﺭﻓﻴﻌﺎ‪،‬‬
‫ﻓﻴﻘﻊ ﰲ ﻭﺭﻃﺘﻬﺎ ﺑﻼ ﺗﺮﺩﺩ ﻭﺗﻔﻜﺮ ﰲ ﻋﺎﻗﺒﺘﻬﺎ ﻭﻳﻔﺘﺨﺮ ﺑﻨﺼﺮﻩ ﻟﻘﺒﻴﻠﺘﻪ ﻇﺎﳌﲔ‬
‫ﻛﺎﻧﻮﺍ ﺃﻭ ﻣﻈﻠﻮﻣﲔ‪ ،‬ﻓﻬﻮ ﻧﻈﲑ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﻧﻨﺼﺮ ﻣﻮﻻﻧﺎ ﻭﻧﻌﻠـﻢ ﺃﻧـﻪ ﻛﻤﺎ ﺍﻟﻨﺎﺱ ﳎﺮﻭﻡ ﻋﻠﻴﻪ ﻭﺟﺎﺭﻡ‬

‫‪١‬ﺗـﻬﺬﻳﺐ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﺍﻟﻜﺒﲑ ﺟـ‪٧‬ﺹ‪ ٣٢٢‬ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﺟـ‪٤‬ﺹ‪ ،١٣‬ﰲ ﺗﺮﲨﺔ‬
‫ﺃﰊ ﻣﺴﻠﻢ ﺍﳋﻮﻻﱐ ‪.‬‬
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‫ﻓﻠﻴﻨﻈﺮ ﺍﳌﺮﺀ ﻭﻟﻴﺨﺘﺮ ﻟﻨﻔﺴﻪ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻬﺘﺪﻱ ﺑـﻬﺪﻱ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺘﺮﻙ ﺍﻟﻌﺼﺒﻴﺔ ﻭﻳﻔﻮﺯ ﻓﻮﺯﺍ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻐﺘ ّﺮ ﲟﺎ‬
‫ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻟﺘﺨﻴﻼﺕ ﻣﻦ ﺗﺰﻳﻴﻨﻬﺎ ﻭﺍﺩّﻋﺎﺋﻬﺎ ﺃﻥ ﺍﳌﺘﻌﺼﺐ‬
‫ﻋﺰﻳﺰ ﰲ ﻗﻮﻣﻪ ﻳﻨﺎﺿﻞ ﻋﻨﻬﻢ ﻭﳛﻤﻲ ﺷﺮﻓﻬﻢ ﺑﺒﺬﻝ ﻧﻔﺴﻪ ﻭﻧﻔﻴﺴﻪ‪،‬‬
‫ﻭﻟﻮﻻﺫﻟﻚ ﻟﺬﻟﹼﺖ ﻗﺒﻴﻠﺘﻪ ﻭﺍﳓﻄﹼﺖ ﻋﻦ ﻣﻨـﺰﻟﺘﻬﺎ ﻭﻣﻘﺎﻣﻬﺎ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻭﺣﻘﺮﺗـﻬﺎ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻱ‪ ،‬ﰒ ﻳﺴﺘﺤﻖ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﻭﻟﻴﻌﻠﻢ ﺍﳌﺘﻌﺼﺐ ﻟﻘﺒﻴﻠﺘﻪ ﻇﻠﻤﺎ ﺃﻧﻪ ﺑﻐﻴﺾ ﻋﻨﺪ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻯ ﺑﻞ ﻭﻋﻨﺪ‬
‫ﺍﳌﻨﺼﻔﲔ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﻗﺒﻴﻠﺘﻪ ﺃﻳﻀﺎ‪ ،‬ﻭﻻ ﳝﺪﺣﻪ ﺳﻮﻯ ﺳﻔﻬﺎﺀ ﻗﻮﻣﻪ‪ ،‬ﻓﻬﻞ‬
‫ﻳﻜﻮﻥ ﻣﺪﺣﻬﻢ ﻫﺬﺍ ﻋﻮﺿﺎ ﻋﻤﺎ ﻳﻔﻮﺗﻪ ﻣﻦ ﻣﻮﺩﺓ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻭﺛﻨﺎﺋﻬﻢ ﻋﻠﻴﻪ‬
‫ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ؟ ﻣﻊ ﻣﺎ ﻳﻨﺘﻈﺮﻩ ﻣﻦ ﻋﻘﻮﺑﺔ ﺭﺑﻪ ﳌﺨﺎﻟﻔﺘﻪ ﺃﻣﺮ ﺭﺳﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺃﻥ ﻳﺴﻌﻰ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺎ‬
‫ﻳﺴﺨﻂ ﺭﺑﻪ ﻭﻳﻬﻠﻚ ﻧﻔﺴﻪ ﺣﺎﻻ ﻭﻣﺂﻻ ﻹﺭﺿﺎﺀ ﻗﺒﻴﻠﺘﻪ ﻭﺍﻛﺘﺴﺎﺏ ﳏﺒﺘﻬﻢ‬
‫ﻭﻣﺪﺣﻬﻢ‪ ،‬ﻭﻓﻘﻨﺎ ﺍﷲ ﺑﻔﻀﻠﻪ ﲟﺎ ﻳﺮﺿﺎﻩ ﻭﳛﺴﻦ ﺇﻟﻴﻨﺎ ﲜﻮﺩﻩ ﻭﻛﺮﻣﻪ ‪.‬‬
‫ﻭﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮ ﺍﳌﺘﻌﺼﺐ ﻭﻏﺮﻳﺐ ﺷﺄﻧﻪ ﺃﻧﻪ ﻳﺬﻡ ﺍﳌﺘﻌﺼﺒﲔ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ‬
‫ﺍﻷﺧﺮﻯ ﻭﻳﺒﻐﻀﻬﻢ ﻭﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ﻋﺪﻡ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻹﻧﺼﺎﻑ ﳌﻴﻮﳍﻢ ﺩﺍﺋﻤﺎ ﺇﱃ‬
‫ﻣﺼﺎﱀ ﻗﺒﻴﻠﺘﻬﻢ ﻭﺭﻏﺒﺎﺗـﻬﺎ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﺃﻧﻪ ﻣﺘﺼﻒ ﺑﻮﺻﻔﻬﻢ ﻭﺃﻥ ﻛﻞ ﻟﻮﻡ‬
‫ﻳﺮﻣﻲ ﺑـﻬﻢ ﻫﻮ ﻣﻮﺟﱠﻪ ﻋﻠﻴﻪ ﺇﺫ ﻣﺎ ﻳﻜﻮﻥ ﻷﺣﺪ ﺍﻟﻨﻈﲑﻳﻦ ﻳﻜﻮﻥ ﻟﻶﺧﺮ ﻻ‬
‫ﳏﺎﻟﺔ‪ ،‬ﻓﻬﻮ ﺣﻴﻨﻤﺎ ﻳﺬﻡ ﺍﻟﻘﺒﻠﻴّﲔ ﺍﻵﺧﺮﻳﻦ ﻳﺬﻡ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻣﻦ ﻃﺒﻊ ﺍﳌﺘﻌﺼﺐ ﺗـﻬﻤﺘﻪ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺑﺎﻟﺘﻌﺼﺐ ﻟﻘﺒﻴﻠﺘﻪ ﻷﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺪﻧﻴﺊ ﻳﺰﻥ ﺍﻟﻨﺎﺱ ﺑﻮﺯﻥ ﻧﻔﺴﻪ ﻭﻳﺘﻬﻤﻬﻢ ﲟﺜﻞ ﻭﺻﻔﻪ ﻓﻴﻘ ﹼﻞ ﺑﺬﻟﻚ ﺯﻣﻼﺅﻩ‬
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‫ﻭﺃﺻﺪﻗﺎﺅﻩ ﻭﺛﻘﺘﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻜﺜﺮ ﺷﻜﻪ ﻭﺣﺬﺭﻩ ﻣﻨﻬﻢ ﻓﺘﺮﺍﻩ ﻣﺴﺘﻌﺪﺍ‬
‫ﻟﻠﺪﻓﺎﻉ ﻋﻤﺎ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪ ،‬ﻓﺤﻴﺎﺗﻪ ﰲ ﺿﻴﻖ ﻭﺣﺮﺝ ﻓﻼ ﺭﺍﺣﺔ ﻟﻪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﳝﺮﺡ ﺃﻭ ﻳﻠﻬﻮ ﻣﻊ ﺃﺑﻨﺎﺀ ﻗﺒﻴﻠﺘﻪ ﻭﻋﺸﲑﺗﻪ ‪.‬‬
‫ﺧﺎﺗـﻤﺔ‬
‫ﻗﺪ ﻳﺘﺨﻴﻞ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻥ ﻛﻞ ﺩﻓﺎﻉ ﻟﻠﻘﺒﻴﻠﺔ ﻣﺬﻣﻮﻡ ﺷﺮﻋﺎ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‬
‫ﺑﻞ ﻫﻮ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺟﺎﺋﺰ ﺃﻭ ﻣﻄﻠﻮﺏ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻈﻠﻮﻣﺔ ﻇﻠﻤﺎ‬
‫ﳏﻘﻘﺎ‪ ،‬ﻓﺎﻟﻨﺼﺮ ﳍﺎ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﺟﺎﺋﺰ‪ ،‬ﻷﻥ ﻧﺼﺮ ﺍﳌﻈﻠﻮﻡ ﺟﺎﺋﺰ ﺑﻞ ﻭﺍﺟﺐ‬
‫ﻋﻨﺪ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻈﻠﻮﻡ ﻣﻦ ﻗﺮﺍﺑﺘﻚ ﺃﻭ ﻣﻦ ﻏﲑﻫﺎ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺧﲑﻛﻢ‬
‫ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻋﺸﲑﺗﻪ ﻣﺎ ﱂ ﻳﺄﰒ )‪.(١‬‬
‫ﺑﻞ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻓﻀﻴﻠﺔ ﺃﺧﺮﻯ ﻭﻫﻲ ﻓﻀﻴﻠﺔ ﺍﻟﱪ‬
‫ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﺍﳌﺄﻣﻮﺭ ﺑـﻬﻤﺎ ﺷﺮﻋﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﰲ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ‬
‫ﺍﻟﻘﺮﺍﺑﺔ‪ :‬ﺇﻥ ﻓﻴﻬﺎ ﺻﻠﺔ ﻭﺻﺪﻗﺔ‪ ،‬ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻗﺘﺎﻟﻪ ﻭﺩﻓﺎﻋﻪ ﻋﻦ ﺍﻟﻘﺮﺍﺑﺔ‬
‫ﻷﺟﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻣﺘﺜﺎﻻ ﻷﻣﺮﻩ ﻻ ﻟﻠﺤﻤﻴﺔ ﻭﺍﻷﻧﻔﺔ ﻟﻘﺒﻴﻠﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﺒﺎﻋﺚ ﻭﺍﳊﺎﻣﻞ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﺍﳊﻤّﻴ ﹶﺔ ﻭﺍﻟﻌﺼﺒّﻴ ﹶﺔ ﻓﻼ ﻳﻜﻮﻥ ﻗﺘﺎﻻ ﻋﻠﻰ ﺍﳊﻖ‪،‬‬
‫ﺑﻞ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺇﻥ ﻛﺎﻥ ﻧﺼﺮﺍ ﻟﻠﻤﻈﻠﻮﻡ‪.‬‬

‫‪١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ‬
‫ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻗﻮﻣﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﺑﻠﻔﻆ ﺧﲑ ﺍﻟﻘﻮﻡ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻗﻮﻣﻪ ﻣﺎ ﱂ ﻳﺄﰒ‪ .‬ﻭﻗﺎﻝ ﺭﻭﺍﻩ‬
‫ﺍﻟﻄﱪﺍﱐ ﻭﻓﻴﻪ ﻣﻦ ﱂ ﺃﻋﺮﻓﻬﻢ‪.‬‬
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‫ﻭﻫﺬﺍ ﻷﻥ ﺍﳉﺰﺍﺀ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﻭﺃﻥ ﻟﻜﻞ ﺍﻣﺮﺀ ﻣﺎ ﻧﻮﻯ‪ ،‬ﻓﻘﺪ‬
‫ﳜﺘﻠﻒ ﺍﳉﺰﺍﺀ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻨﻴﺎﺕ ﻣﻊ ﺍﲢﺎﺩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﻴﺜﺎﺏ ﺷﺨﺺ ﻣﻦ‬
‫ﻋﻤﻞ ﻭﻳﻌﺎﻗﺐ ﺁﺧﺮ ﻋﻠﻰ ﻧﻔﺲ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﺮﻭﻑ ﻣﺸﻬﻮﺭ ‪.‬‬
‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻋﺸﲑﺗﻪ ﺍﳌﻈﻠﻮﻣﺔ ﺑﻨﻴﺔ ﺍﻟﻨﺼﺮ ﻟﻠﺤﻖ ﻭﺩﻓﻊ ﺍﻟﺒﻐﻲ‬
‫ﻭﺍﻟﻈﻠﻢ ﻋﻦ ﺍﳌﺴﻠﻢ ﺍﳌﻈﻠﻮﻡ ﻳﻜﻮﻥ ﻣﺜﺎﺑﺎ ﻣﺄﺟﻮﺭﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳊﺴﻦ‬
‫ﻧﻴﺘﻪ ﻭﻗﺼﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺼﺪﻩ ﺍﳊﻤﻴﺔ ﻭﺍﻷﻧﻔﺔ ﻟﻌﺸﲑﺗﻪ ﻓﻠﻪ ﺟﺰﺍﺀ ﻣﺎ ﻧﻮﻯ‪،‬‬
‫ﺾ‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻧﻔﺴﻴﺔ ﺩﻗﻴﻘﺔ ﻻ ﻳﺘﻨﺒّﻪ ﳍﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺘﻔﻄﻦ ﳍﺎ ﻭﻟﻴﻌ ّ‬
‫ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺪ‪ ،‬ﻭﻗﺪ ﻧﺒّﻪ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻨﺪﻱ ﻭﺫﻛﺮﻧﺎ ﻋﺒﺎﺭﺗﻪ ﺁﻧﻔﺎ‪ ،‬ﻓﻠﻴﺤﺬﺭ ﻣﻦ‬
‫ﻳﺪﺍﻓﻊ ﻋﻦ ﻋﺸﲑﺗﻪ ﺍﳌﻈﻠﻮﻣﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﻣﻞ ﻭﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺩﻓﺎﻋﻪ ﺍﻟﺘﺸﻔ َﻲ‬
‫ﻣﻦ ﺍﻟﻐﻴﻆ ﻭﺍﻟﺘﻌﺼﺐ ﻭﺍﻷﻧﻔﺔ ﻟﻘﺒﻴﻠﺘﻪ‪ ،‬ﻭﻟﻴﺠﺘﻬﺪ ﻋﻠﻰ ﺧﻠﻮﺹ ﻧﻴﺘﻪ ﻹﻋﻼﺀ‬
‫ﻛﻠﻤﺔ ﺍﳊﻖ ﻭﺇﺯﺍﻟﺔ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﺴﺎﺩ ﻷﺟﻞ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﺎ‬
‫ﱂ ﻳﺄﰒ ﺃﻱ ﻣﺎ ﱂ ﻳﻈﻠﻢ ﺍﻟﺪﺍﻓﻊ ﰲ ﺩﻓﻌﻪ ﺑﺄﻥ ﺗﻌﺪﻯ ﺍﳊ ّﺪ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﺪﻓﻊ‬
‫ﺺ ﻋﻠﻰ ﺍﻹﰒ ﻭﺇﻥ‬ ‫ﻛﺄﻥ ﻳﺘﺤﺎﻣﻞ ﻋﻠﻰ ﺍﳌﺪﻓﻮﻉ ﻟﻨﺤﻮ ﻋﺼﺒﻴﺔ ﺃﻭ ﺿﻐﻴﻨﺔ‪ ،‬ﻭَﻧ ﱠ‬
‫ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ﻟﻴﻜﻮﻥ ﻣﺴﺘﺤﻀﺮﺍ ﰲ ﺍﻟﺬﻫﻦ ﺇﺫ ﺍﳊﻤﻴﺔ ﻗﺪ ﺗﺬﻫﺐ ﻋﻨﻪ ﺍﻫـ ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻛﻤﺎ ﻳﻠﺰﻡ ﺍﻟﻨﺼﺮ ﻟﻠﻤﻈﻠﻮﻡ ﻛﺬﻟﻚ ﻳﻠﺰﻡ ﺍﻟﻨﺼﺮ ﻟﻠﻈﺎﱂ ﺃﻳﻀﺎ‪،‬‬
‫ﻭﻧﺼﺮﻩ ﻣﻨﻌﻪ ﻋﻦ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺒﻐﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻈﺎﱂ ﻣﻦ ﻗﺒﻴﻠﺘﻚ ﺃﻭ ﻣﻦ‬
‫ﻏﲑﻫﻢ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻭﻟﻴﻨﺼﺮ ﺍﻟﺮﺟﻞ ﺃﺧﺎﻩ ﻇﺎﳌﺎ ﺃﻭ ﻣﻈﻠﻮﻣﺎ‪،‬‬
‫ﺇﻥ ﻛﺎﻥ ﻇﺎﳌﺎ ﻓﻠﻴﻨﻬﻪ ﻓﺈﻧﻪ ﻟﻪ ﻧﺼﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻈﻠﻮﻣﺎ ﻓﻠﻴﻨﺼﺮﻩ )‪.(١‬‬

‫‪١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺳﻴﺄﰐ ﻗﺮﻳﺒﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪.‬‬

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‫ﻭﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪ :‬ﺃﻧﺼﺮ ﺃﺧﺎﻙ ﻇﺎﳌﺎ ﺃﻭ ﻣﻈﻠﻮﻣﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻛﻴﻒ ﺃﻧﺼﺮﻩ‬
‫ﻇﺎﳌﺎ؟ ﻗﺎﻝ‪ :‬ﲢﺠﺰﻩ ﻋﻦ ﺍﻟﻈﻠﻢ ﻓﺈﻥ ﺫﻟﻚ ﻧﺼﺮﻩ‪.(١) ،‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺃﻧﺼﺮ ﺃﺧﺎﻙ ﻇﺎﳌﺎ ﺃﻭ ﻣﻈﻠﻮﻣﺎ‪ ،‬ﺇﻥ ﻳﻚ ﻇﺎﳌﺎ ﻓﺎﺭﺩﺩﻩ ﻋﻦ ﻇﻠﻤﻪ‪،‬‬
‫ﻭﺇﻥ ﻳﻚ ﻣﻈﻠﻮﻣﺎ ﻓﺎﻧﺼﺮﻩ )‪ ،(٢‬ﻭﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺭﺃﻯ‬
‫ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‬
‫ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ )‪ .(٣‬ﻭﺍﻟﻈﻠﻢ ﻣﻦ ﺍﳌﻨﻜﺮ ﻓﺘﺠﺐ ﺇﺯﺍﻟﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ‬
‫ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻚ ﻓﺎﻋﻠﻢ ﻫﺬﺍ ﻭﺍﻋﻤﻞ ﺑﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﻔﱳ ﻋﻦ ﺃﻧﺲ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ‬
‫ﺍﻟﺼﻐﲑ ﻭﺷﺮﺣﻪ ﻟﻠﻤﻨﺎﻭﻱ‪.‬‬
‫‪ ٢‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪.‬‬
‫‪٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺫﻡ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﺇﺫﺟﻌﻞ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﻗﻠﻮﺑـﻬﻢ ﺍﳊﻤﻴﺔ ﲪﻴﺔ‬
‫ﺍﳉﺎﻫﻠﻴﺔ{‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ‪ :‬ﻗﻴﻞ‪ :‬ﺍﳊﻤﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻧـﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻗﺘﻠﻮﺍ‪-‬ﺃﻱ‬
‫ﺍﳌﺴﻠﻤﻮﻥ‪ -‬ﺃﺑﻨﺎﺋﻨﺎ ﻭﺇﺧﻮﺍﻧﻨﺎ ﰒ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻨﺎ ﰲ ﻣﻨﺎﺯﻟﻨﺎ‪-‬ﻣﻜﺔ‪ -‬ﻭﺍﻟﻼﺕ‬
‫ﻭﺍﻟﻌﺰﻱ ﻻ ﻳﺪﺧﻠﻮﻫﺎ ﺃﺑﺪﺍ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ ﺇﻥ ﺗﻄﻴﻌﻮﺍ ﻓﺮﻳﻘﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻳﺮﺩﻭﻛﻢ ﺑﻌﺪ ﺇﳝﺎﻧﻜﻢ ﻛﺎﻓﺮﻳﻦ{‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ :‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻷﻳﺔ ﰲ ﻳﻬﻮﺩﻱ ﺃﺭﺍﺩ ﲡﺪﻳﺪ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻷﻭﺱ‬
‫ﻭﺍﳋﺰﺭﺝ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻋﻬﺎ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﺑﲔ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻗﺘﺎﻝ ﻭﺷﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺬﻛﺮﻭﺍ‬
‫ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻓﺜﺎﺭ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻓﹸﺄِﺗ َﻲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﺬﻛﺮ ﻟﻪ ﺫﻟﻚ ﻓﺬﻫﺐ ﺇﻟﻴﻬﻢ ﻓﻨـﺰﻟﺖ ﻫﺬﻩ ﺍﻷﻳﺔ‪} :‬ﻭﻛﻴﻒ ﺗﻜﻔﺮﻭﻥ ﻭﺃﻧﺘﻢ‬
‫ﺗﺘﻠﻰ ﻋﻠﻴﻜﻢ ﺁﻳﺎﺕ ﺍﷲ – ﺇﱄ ﻓﺄﻧﻘﺬﻛﻢ ﻣﻨﻬﺎ{‬
‫ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻣﺎ ﻛﺎﻥ ﻃﺎﻟﻊ ﺃﻛﺮﻩ ﺇﻟﻴﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻭﻣﺄ ﺇﻟﻴﻨﺎ ﺑﻴﺪﻩ ﻓﻜﻔﻔﻨﺎ ﻭﺃﺻﻠﺢ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺑﻴﻨﻨﺎ ﻓﻤﺎ ﻛﺎﻥ‬
‫ﺷﺨﺺ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎ ﺭﺃﻳﺖ ﻳﻮﻣﺎ‬
‫ﺃﻗﺒﺢ ﺃﻭﻻ ﻭﻻ ﺃﺣﺴﻦ ﺁﺧﺮﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺧﺮﺝ ﺇﻟﻴﻬﻢ ﻗﺎﻝ‪ :‬ﺃﺗﺪﻋﻮﻥ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻧﺎ ﺑﲔ ﺃﻇﻬﺮﻛﻢ ﺑﻌﺪ ﺇﺫ ﺃﻛﺮﻣﻜﻢ ﺍﷲ ﺑﺎﻹﺳﻼﻡ ﻭﺃﻟﻒ ﺑﻴﻨﻜﻢ‪،‬‬
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‫ﻓﻌﺮﻑ ﺍﻟﻘﻮﻡ ﺃﻧـﻬﺎ ﻧﺰﻏﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﻟﻘﻮﺍ ﺍﻟﺴﻼﺡ ﻭﻋﺎﻧﻖ ﺑﻌﻀﻬﻢ‬

‫ﺑﻌﻀﺎ ﺑﺎﻛﲔ ﻓﻨـﺰﻟﺖ ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ)‪ (١‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﺣﻴﲔ‬
‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻋﺪﺍﻭﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻫﺐ ﺫﻟﻚ ﻭﺃﻟﻒ ﺍﷲ ﺑﲔ ﻗﻠﻮﺑـﻬﻢ‪ ،‬ﻓﺒﻴﻨﺎ ﻫﻢ ﻗﻌﻮﺩ‬
‫ﰲ ﳎﻠﺲ ﳍﻢ ﺇﺫ ﲤﺜﻞ ﺭﺟﻞ ﻣﻦ ﺍﻷﻭﺱ ﺑﺒﻴﺖ ﻓﻴﻪ ﻫﺠﺎﺀ ﺍﳋﺰﺭﺝ‪ ،‬ﻭﲤﺜﻞ‬
‫ﺭﺟﻞ ﻣﻦ ﺍﳋﺰﺭﺝ ﺑﺒﻴﺖ ﻓﻴﻪ ﻫﺠﺎﺀ ﺍﻷﻭﺱ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻫﺬﺍ ﻳﺘﻤﺜﻞ ﺑﺒﻴﺖ ﻭﻫﺬﺍ‬
‫ﻳﺘﻤﺜﻞ ﺑﺒﻴﺖ ﺣﱴ ﻭﺛﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﻭﺃﺧﺬﻭﺍ ﺃﺳﻠﺤﺘﻬﻢ ﻭﺍﻧﻄﻠﻘﻮﺍ‬
‫ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃْﻧ ﹺﺰ ﹶﻝ ﺍﻟﻮ ْﺣ ُﻲ)‪ (٢‬ﻓﺠﺎﺀ‬
‫ﻣﺴﺮﻋﺎ ﻗﺪ ﺣﺴﺮ ﻋﻦ ﺳﺎﻗﻴﻪ ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﻧﺎﺩﺍﻫﻢ‪} :‬ﻳﺎﺀ ﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ‬
‫ﺍﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ﻭﻻ ﲤﻮﺗﻦ ﺇﻻ ﻭﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ{ ﺣﱴ ﻓﺮﻍ ﻣﻦ‬
‫ﺍﻵﻳﺎﺕ‪ ،‬ﻓﻮﺣّﺸﻮﺍ)‪ (٣‬ﺑﺄﺳﻠﺤﺘﻬﻢ ﻓﺮﻣﻮﺍ ﺑـﻬﺎ ﻭﺍﻋﺘﻨﻖ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻳﺒﻜﻮﻥ‪.‬‬
‫ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻓﻴﻪ ﻏﺴﺎﻥ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻭﻫﻮ ﺿﻌﻴﻒ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻗﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻳﻘﻮﻝ‪ :‬ﻛﻨﺎ ﰲ ﻏﺰﺍﺓ)‪ (٤‬ﻓﻜﺴﻊ‬
‫ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺭﺟﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻳﺎ ﻟﻸﻧﺼﺎﺭ‪،‬‬

‫‪١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻻﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪.‬‬

‫‪٢‬ﻭﰲ ﻧﺴﺦ ﻭﺃﻧﺰﻝ ﺍﳊﻲ‪ ،‬ﰒ ﺭﺃﻳﺖ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﺟـ‪١‬ﺹ‪ -٢١٦‬ﻭﺃﻧﺰﻝ ﺍﻟﻮﺣﻲ‪-‬‬
‫ﻓﺼﺤﺤﻨﺎﻩ ﻣﻨﻪ ‪.‬‬
‫‪٣‬ﻓﻮﺣّﺸﻮ‪،‬ﺍ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﻭﺣﺶ ﺑﺜﻮﺑﻪ ﻭﺑﺮﳏﻪ ﺭﻣﻰ ﺑﻪ ﳐﺎﻓﺔ ﺃﻥ ﻳﺪﺭﻙ ﻟﻴﺨﻔﻒ ﻋﻦ ﺩﺍﺑﺘﻪ‬
‫ﻛﻮﺣّﺶ ﻣﺸﺪﺩﺍ ﺍﻫـ ﻓﻘﻮﻟﻪ‪ :‬ﻓﺮﻣﻮﺍ ﺑـﻬﺎ‪ -‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ‪ :‬ﻓﻮﺣّﺸﻮﺍ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫‪٤‬ﻫﻲ ﻏﺰﻭﺓ ﺑﲏ ﺍﳌﺼﻄﻠﻖ ﻭﻫﻲ ﻛﻤﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻏﺰﻭﺓ ﺍ ﹸﳌ َﺮْﻳ ِ‬
‫ﺴﻴْﻊ ‪.‬‬
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‫ﻭﻗﺎﻝ ﺍﳌﻬﺎﺟﺮﻱ‪ :‬ﻳﺎﻟﻠﻤﻬﺎﺟﺮﻳﻦ ﻓﺴﻤّﻌﻬﺎ ﺍﷲ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬

‫ﻗﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﺴﻊ ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺭﺟﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻳﺎﻟﻸﻧﺼﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻬﺎﺟﺮﻱ‪ :‬ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺩﻋﻮﻫﺎ ﻓﺈﻧـﻬﺎ ﻣﻨﺘﻨﺔ‪ .‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻣﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‬
‫ﻋﻦ ﺟﺎﺑﺮ ﺃﻳﻀﺎ‪ ،‬ﻭﻓﻴﻪ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺩﻋﻮﻫﺎ ﻓﺈﻧـﻬﺎ‬
‫ﺧﺒﻴﺜﺔ ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﻧﺼﺮ ﺍﻷﺥ ﻇﺎﳌﺎ ﺃﻭ ﻣﻈﻠﻮﻣﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‬
‫ﻭﺍﻷﺩﺏ ﺑﻄﺮﻕ ﻋﻦ ﺟﺎﺑﺮ ﺃﻳﻀﺎ ﻗﺎﻝ‪ :‬ﺍﻗﺘﺘﻞ ﻏﻼﻣﺎﻥ ﻏﻼﻡ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ‬
‫ﻭﻏﻼﻡ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻨﺎﺩﻯ ﺍﳌﻬﺎﺟﺮ ﺃﻭ ﺍﳌﻬﺎﺟﺮﻭﻥ‪ :‬ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﻧﺎﺩﻯ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻳﺎ ﻟﻸﻧﺼﺎﺭ ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺎﻫﺬﺍ ﺩﻋﻮﻯ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ!!؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻻ ﺃﻥ ﻏﻼﻣﲔ ﺍﻗﺘﺘﻼ‬
‫ﻓﻜﺴﻊ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﻟﻴﻨﺼﺮ ﺍﻟﺮﺟﻞ ﺃﺧﺎﻩ ﻇﺎﳌﺎ ﺃﻭ‬
‫ﻣﻈﻠﻮﻣﺎ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻇﺎﳌﺎ ﻓﻠﻴﻨﻬﻪ ﻓﺈﻧﻪ ﻟﻪ ﻧﺼﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻈﻠﻮﻣﺎ ﻓﻠﻴﻨﺼﺮﻩ ‪.‬‬
‫ﻭﰲ ﻃﺮﻳﻖ ﺁﺧﺮ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﻳﻀﺎ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻋﺰﺍﺓ ﻓﻜﺴﻊ ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺭﺟﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻳﺎ ﻟﻸﻧﺼﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻬﺎﺟﺮﻱ‪ :‬ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺑﺎﻝ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻛﺴﻊ‬
‫ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺭﺟﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺩﻋﻮﻫﺎ ﻓﺈﻧـﻬﺎ ﻣﻨﺘﻨﺔ‪،‬‬
‫ﻓﺴﻤﻌﻬﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻓﻌﻠﻮﻫﺎ؟ ﻭﺍﷲ ﻟﺌﻦ ﺭﺟﻌﻨﺎ ﺇﱄ ﺍﳌﺪﻳﻨﺔ‬
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‫ﻟﻴﺨﺮﺟﻦ ﺍﻷﻋﺰ ﻣﻨﻬﺎ ﺍﻷﺫﻝ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ‪ :‬ﺩﻋﲏ ﺃﺿﺮﺏ ﻋﻨﻖ ﻫﺬﺍ ﺍﳌﻨﺎﻓﻖ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺩﻋﻪ ﻻ ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺃﻥ ﳏﻤﺪﺍ ﻳﻘﺘﻞ ﺃﺻﺤﺎﺑﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻣﺎ ﺗﺴﻤﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻟﻚ‬
‫ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻬﻮ ﻛﺮﺍﻫﻴﺔ ﻣﻨﻪ ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﳑﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ‬
‫ﺍﻟﺘﻌﺎﺿﺪ ﺑﺎﻟﻘﺒﺎﺋﻞ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻠﻘﺎﺗـﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳉﺎﻫﻠﻴﺔ ﺗﺄﺧﺬ‬
‫ﺣﻘﻮﻗﻬﺎ ﺑﺎﻟﻌﺼﺒﺎﺕ ﻭﺍﻟﻘﺒﺎﺋﻞ ﻓﺠﺎﺀ ﺍﻹﺳﻼﻡ ﺑﺈﺑﻄﺎﻝ ﺫﻟﻚ ﻭﻓﺼﻞ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺍﻋﺘﺪﻯ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﺁﺧﺮ ﺣﻜﻢ ﺍﻟﻘﺎﺿﻲ ﺑﻴﻨﻬﻤﺎ‬
‫ﻭﺃﻟﺰﻣﻪ ﻣﻘﺘﻀﻰ ﻋﺪﻭﺍﻧﻪ ﻛﻤﺎ ﺗﻘﺮﺭ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ :‬ﻻ ﺑﺄﺱ ﻓﻤﻌﻨﺎﻩ ﱂ ﳛﺼﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‬
‫ﺑﺎﺱ ﳑﺎ ﻛﻨﺖ ﺧﻔﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﺙ‬
‫ﺃﻣﺮ ﻋﻈﻴﻢ ﻳﻮﺟﺐ ﻓﺘﻨﺔ ﻭﻓﺴﺎﺩﺍ‪ ،‬ﻭﻟﻴﺲ ﻋﺎﺋﺪﺍ ﺇﱃ ﺭﻓﻊ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺪﻋﺎﺀ‬
‫ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ )‪ (١‬ﺍﻫـ‬
‫ﻭﻗﻮﻟﻪ ﻓﻜﺴﻊ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ‪ -‬ﺃﻱ ﺿﺮﺏ ﺩﺑﺮﻩ ﻭﻋﺠﻴﺰﺗﻪ ﺑﻴﺪ ﺃﻭ ﺭﺟﻞ ﺃﻭ‬
‫ﺳﻴﻒ ﻭﻏﲑﻩ‪ .‬ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻋﻮﻫﺎ ﻓﺈﻧـﻬﺎ ﻣﻨﺘﻨﺔ‪ -‬ﺃﻱ‬
‫ﻗﺒﻴﺤﺔ ﻛﺮﻳﻬﺔ ﻣﺆﺫﻳﺔ ﺍﻫـ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ "ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ" ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ‬
‫ﺍﳌﻨﺎﻓﻘﲔ‪ :‬ﺃﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻣﻌﺴﻜﺮﺍ ﻭﺃﻥ ﺭﺟﻼ ﻣﻦ ﻗﺮﻳﺶ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ‬

‫‪ ١‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﰲ ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻣﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ُ :‬ﻋﺮﹺﻑ ﻣﻦ ﻫﺬﺍ ﺃﻱ ﻣﻦ ﻗﻮﻟﻪ ﻻ ﺑﺄﺱ‪ :‬ﺃﻥ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻟﻴﺲ ﺣﺮﺍﻣﺎ ﻭﺇﳕﺎ ﺍﳊﺮﺍﻡ ﻣﺎ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
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‫ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻛﻼﻡ ﺣﱴ ﺍﺷﺘﺪ ﺍﻷﻣﺮ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺃﰊ‪ ،‬ﻓﺨﺮﺝ ﻓﻨﺎﺩﻯ‪ :‬ﻏﻠﺒﲏ ﻋﻠﻰ ﻗﻮﻣﻲ ﻣﻦ ﻻ ﻗﻮﻡ ﻟﻪ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﺄﺧﺬ ﺳﻴﻔﻪ ﰒ ﺧﺮﺝ ﻋﺎﻣﺪﺍ ﻟﻴﻀﺮﺑﻪ‪ ،‬ﻓﺬﻛﺮ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ{ ﻓﺮﺟﻊ ﺣﱴ‬
‫ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻚ ﻳﺎﻋﻤﺮ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺠﺐ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﳌﻨﺎﻓﻖ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻏﻠﺒﲏ ﻋﻠﻰ ﻗﻮﻣﻲ ﻣﻦ ﻻ ﻗﻮﻡ ﻟﻪ‪ ،‬ﻭﺍﷲ ﻟﺌﻦ ﺭﺟﻌﻨﺎ‬
‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺨﺮﺟ ّﻦ ﺍﻷﻋﺰ ﻣﻨﻬﺎ ﺍﻷﺫ ﹼﻝ )‪.(١‬‬
‫ﻭﰲ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺍﺕ ﻭﺍﻟﻘﻀﺎﺀ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻋﻦ‬
‫ﺍﳊﺮﺙ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺩﻋﺎ‬
‫ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻬﻮ ﻣﻦ ﺟﺜﺎ ﺟﻬﻨﻢ ﻭﺇﻥ ﺻﺎﻡ ﻭﺻﻠﻰ ﻭﺯﻋﻢ ﺃﻧﻪ ﻣﺴﻠﻢ‪.‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺳﻠﻄﺎﻥ ﻗﺎﺭﻱ ﰲ ﺷﺮﺣﻪ‪ :‬ﺍﳌﻌﲎ ﻣﻦ ﻧﺎﺩﻯ ﰲ ﺍﻹﺳﻼﻡ ﺑﻨﺪﺍﺀ‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻴﻪ ﺧﺼﻤﻪ ﻧﺎﺩﻯ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ‬
‫ﻗﻮﻣﻪ‪ :‬ﻳﺎ ﺁﻝ ﻓﻼﻥ ﻓﻴﺒﺘﺪﺭﻭﻥ ﺇﱃ ﻧﺼﺮﻩ ﻇﺎﳌﺎ ﻛﺎﻥ ﺃﻭ ﻣﻈﻠﻮﻣﺎ ﺟﻬﻼ ﻣﻨﻬﻢ‬
‫ﻭﻋﺼﺒﻴﺔ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺟﺜﺎ ﺟﻬﻨﻢ‪ -‬ﺑﻀﻢ ﺍﳉﻴﻢ ﻣﻘﺼﻮﺭﺍ ﺃﻱ ﻣﻦ‬
‫)‪(٢‬‬
‫ﲨﺎﻋﺎﺗـﻬﺎ‪ -‬ﲨﻊ ﺟﺜﻮﺓ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻲ ﺍﳊﺠﺎﺭﺓ ﺍﺠﻤﻟﻤﻮﻋﺔ‬

‫‪١‬ﻫﻮ ﺑﻌﺾ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ‪.‬‬

‫‪٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ‪ ،‬ﻃﺒﻌﺔ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺟـ ‪٧‬ﺹ‪. ٢١٦‬‬
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‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺃﻳﻀﺎ )‪ (١‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﺸﺘﻴﻤﺔ ﻭﺍﳊﻤﻴﺔ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻻ‬
‫)‪(٢‬‬
‫ﳚﺘﻤﻌﻦ ﰲ ﺻﺪﺭ ﻣﺆﻣﻦ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‬
‫ﻣﻼﺣﻈـﺔ‬
‫ﺫﻛﺮﻧﺎ ﺃﻥ ﻣﻨﺎﺩﺍﺓ ﺍﻟﻘﺒﺎﺋﻞ ﻹﺛﺎﺭﺓ ﺍﻟﻔﱳ ﺑﻴﻨﻬﻢ ﻭﺇﻏﺮﺍﺀ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺑﻌﺾ‬
‫ﻣﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﻭﲪﻴّﺘﻬﺎ ﻭﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻧـﻬﺎﻣﻨﱳ‪،‬‬
‫ﻭﺇﻧـﻬﺎ ﺧﺒﻴﺜﺔ‪ ،‬ﻓﻌﺠﺒﺎ ﳌﻦ ﻳﻌﺘﻘﺪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧـﻬﺎ ﻃﻴﺒﺔ ﻣﻠﻴﺤﺔ‪ ،‬ﻓﻤﱴ ﺯﺍﻝ‬
‫ﺍﻟﻨﱳ ﻭﺍﳋﺒﺚ ﻭﻣﱴ ﺍﻧﻘﻠﺒﺖ ﺍﳊﻘﺎﺋﻖ ﻭﺗﻐﲑﺕ ﺍﻷﻣﻮﺭ ﻭﺻﺎﺭ ﺍﳋﺒﻴﺚ ﹶﻃﱢﻴﺒًﺎ‬
‫ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﹶﺃ َﻭ ْﺣ ٌﻲ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻛﻼ ﺑﻞ‬
‫ﺍﻷﺷﻴﺎﺀ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﺎﻛﺎﻧﺖ ﻋﻠﻴﻪ ﰲ ﻋﻬﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ‬
‫ﲢﻠﻴﻞ ﺷﻲﺀ ﻛﺎﻥ ﺣﺮﺍﻣﺎ ﻗﺒﻞ‪ ،‬ﻭﻟﻦ ﻳﻜﻮﻥ‪ ،‬ﻓﻤﻦ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﳏﺎﺭﺑﺔ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﻓﻬﻮ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﻣﺎ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺃﻧﻪ ﺧﺒﻴﺚ ﻣﻨﱳ‪ ،‬ﻓﻠﻴﺘﻔﻄﻦ ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ ﻭﻟﻴﺘﻔﻜﺮ ﰲ‬
‫ﻣﺼﻠﺤﺔ ﻧﻔﺴﻪ ﺣﺎﻻ ﻭﻣﺂﻻ‪ ،‬ﻫﻞ ﻫﻲ ﺃﻥ ﻳﻬﺘﺪﻱ ﺑـﻬﺪﻱ ﻣﻦ ﻫﻮ ﺃﺷﻔﻖ‬
‫ﻭﺃﺭﺣﻢ ﻟﻪ ﻣﻦ ﻗﺮﺍﺑﺘﻪ ﻭﻗﺒﻴﻠﺘﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﷲ ﺭﺀﻭﻓﺎ ﺭﺣﻴﻤﺎ ﺑﺎﳌﺆﻣﻨﲔ ﺃﻭ ﺃﻥ‬
‫ﻳﻨﻘﺎﺩ ﻟﺘﺴﻮﻳﻼﺕ ﺩﻋﺎﺓ ﺍﳊﻤﻴﺔ ﻭﻳﺴﺘﺠﻴﺐ ﻧﻌﻴﻖ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ؟!!‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻦ ﺍﳊﻤﺎﻗﺔ ﻭﺍﻟﻮﻗﺎﺣﺔ ﺃﻥ ﺗﺴﺨﻂ ﺭﺑﻚ ﺑﺈﺭﺿﺎﺀ ﺍﻟﺪﻋﺎﺓ ﺇﱃ‬
‫ﺍﻟﻘﺒﻠﻴﺔ‪ ،‬ﻭﺃﻥ ﺗﻌﺼﻲ ﻣﻦ ﻳﺪﻋﻮﻙ ﺇﱃ ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﺗﻄﻴﻊ ﻣﻦ‬

‫‪ ١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﺟـ‪٨‬ﺹ‪.١٧٢‬‬

‫‪٢‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻳﺴﺎﺭ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﻼﳘﺎ ﺿﻌﻴﻒ ﻭﻗﺪ‬
‫ﻭﺛﻘﺎ ‪.‬‬
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‫ﻳﺪﻋﻮﻙ ﺇﱃ ﺩﺍﺭ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻻﻧﺘﻘﺎﻡ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﳌﺎ ﻓﻴﻪ‬

‫ﺭﺿﺎﻩ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺃﻥ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﻭﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﻳﺘﺨﻠﻖ ﺑـﻬﺎ ﺍﳌﺘﻌﺼﺒﻮﻥ ﺍﻟﺘﻔﺎﺧﺮ ﻭﺍﻟﺘﻌﺎﻇﻢ ﺑﺎﻵﺑﺎﺀ‬
‫ﻭﺍﻷﺟﺪﺍﺩ‪ ،‬ﻓﻴﺬﻛﺮﻭﻥ ﳏﺎﺳﻦ ﺃﺻﻮﳍﻢ ﻣﻦ ﺷﺠﺎﻋﺔ ﻭﻛﺮﻡ ﻭﻓﺼﺎﺣﺔ ﻭﺭﺋﺎﺳﺔ‬
‫ﻭﺃﻣﺎﻧﺔ ﻭﺇﺻﺎﺑﺔ ﰲ ﺍﻟﺮﺃﻱ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻌﺘﻘﺪﻭﻧﻪ ﳎﺪﺍ ﻭﺷﺮﻓﺎ ﳍﻢ‪،‬‬
‫ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﺴﺒّﺐ ﺫﻟﻚ ﺍﻟﺘﱠﺸﺎﰎ ﻭﺍﻟﺘّﺴﺎﺑﺐ ﺑﻞ ﻭﻗﺘﺎﻻ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﻓﻴﻬﻠﻚ ﻓﻴﻪ‬
‫ﺍﳋﻼﺋﻖ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻮﺳﻢ ﻋﻈﻴﻢ ﺑﺴﻮﻕ "ﻋﻜﺎﻅ" ﲡﺘﻤﻊ ﻓﻴﻪ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﻟﻠﺘﻨﺎﻓﺲ ﺑﺎﻟﻔﺼﺎﺣﺔ ﻭﺍﳋﻄﺐ‪ ،‬ﻭﺍﻷﻧﺎﺷﻴﺪ ﺑﺎﻷﺷﻌﺎﺭ‪ ،‬ﻭﳌﺎ ﺑﻌﺚ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧـﻬﻰ ﻋﻦ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‪،‬‬
‫ﻭﺃﻧﺰﻝ ﺍﷲ ﰲ ﺫﻟﻚ ﻗﺮﺁﻧﺎ ﻛﺮﳝﺎ ﻭﺑﻴّﻦ ﻟﻨﺎ ﺃﻥ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻩ ﺗﻌﺎﱃ ﺃﺗﻘﺎﻫﻢ‪،‬‬
‫ﻻ ﺃﻛﺜﺮﻫﻢ ﻧﻔﺮﺍ ﻭﺟﻨﻮﺩﺍ‪ ،‬ﻭﺃﻭﻻﺩﺍ ﻭﺃﻣﻮﺍﻻ‪ ،‬ﻭﻻ ﺃﺷﺪﻫﻢ ﻗﻮﺓ ﻭﻣﻨﻌﺔ‪ ،‬ﻭﻻ‬
‫ﺃﺑـﻬﺠﻬﻢ ﺣﺴﻨﺎ ﻭﲨﺎﻻ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻔﺘﺨﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ﻋﺎﺩﺓ ﻭﻃﺒﻌﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪} :‬ﺃﳍﺎﻛﻢ‬
‫ﺍﻟﺘﻜﺎﺛﺮ{‪ -‬ﻧﺰﻟﺖ ﰲ ﻗﺒﻴﻠﺘﲔ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﺑﲏ ﺣﺎﺭﺛﺔ ﻭﺑﲏ ﺍﳊﺎﺭﺙ‪،‬‬
‫ﺗﻔﺎﺧﺮﻭﺍ ﻭﺗﻜﺎﺛﺮﻭﺍ‪ ،‬ﻓﻘﺎﻟﺖ ﺇﺣﺪﺍﳘﺎ‪ :‬ﻓﻴﻜﻢ ﻣﺜﻞ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻭﻓﻼﻥ؟‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ‪ :‬ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﺗﻔﺎﺧﺮﻭﺍ ﺑﺎﻷﺣﻴﺎﺀ ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻧﻄﻠﻘﻮﺍ ﺑﻨﺎ ﺇﱃ‬
‫ﺍﻟﻘﺒﻮﺭ ﻓﺠﻌﻠﺖ ﺇﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺗﻘﻮﻝ‪ :‬ﻓﻴﻜﻢ ﻣﺜﻞ ﻓﻼﻥ ﻳﺸﲑﻭﻥ ﺇﱃ‬
‫ﺍﻟﻘﺒﻮﺭ ﻭﻣﺜﻞ ﻓﻼﻥ؟ ﻭﻓﻌﻞ ﺍﻵﺧﺮﻭﻥ ﻣﺜﻞ ﺫﻟﻚ ﻓﺄﻧﺰﻝ ﺍﷲ }ﺃﳍﺎﻛﻢ ﺍﻟﺘﻜﺎﺛﺮ‬
‫ﺣﱴ ﺯﺭﰎ ﺍﳌﻘﺎﺑﺮ{‪.‬‬
‫ﺤﻠﱢﻰ‪ :‬ﺣﱴ ﺯﺭﰎ ﺍﳌﻘﺎﺑﺮ ﺣﱴ ﻋﺪﺩﰎ ﻣﻦ ﰲ ﺍﳌﻘﺎﺑﺮ ﻣﻦ‬
‫ﻭﰲ ﺍﳌﺪﺍﺭﻙ ﻭﺍﹾﻟ َﻤ َ‬
‫ﻣﻮﺗﺎﻛﻢ ﺗﻜﺎﺛﺮﺍ ‪.‬‬
 ‫‪٣٤‬‬

‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻷﺣﺴﺎﺏ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻋﻦ ﺃﰊ‬

‫ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺍﷲ ﻗﺪ‬
‫ﺃﺫﻫﺐ ﻋﻨﻜﻢ ﻋﺒﻴﺔ)‪ (١‬ﺍﳉﺎﻫﻠﻴﺔ ﻭﻓﺨﺮﻫﺎ ﺑﺎﻵﺑﺎﺀ‪ ،‬ﻣﺆﻣﻦ ﺗﻘﻲ ﻭﻓﺎﺟﺮ ﺷﻘﻲ‬
‫ﺃﻧﺘﻢ ﺑﻨﻮ ﺁﺩﻡ ﻭﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ‪ ،‬ﻟﻴﺪﻋ ّﻦ ﺭﺟﺎﻝ ﻓﺨﺮﻫﻢ ﺑﺄﻗﻮﺍﻡ ﺇﳕﺎ ﻫﻢ ﻓﺤﻢ‬
‫ﻣﻦ ﻓﺤﻢ ﺟﻬﻨﻢ ﺃﻭ ﻟﻴﻜﻮﻧﻦ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺍﳉﻌﻼﻥ)‪ (٢‬ﺍﻟﱵ ﺗﺪﻓﻊ ﺑﺄﻧﻔﻬﺎ‬
‫ﺍﻟﻨﱳ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺗﻔﺴﺮ ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﻄﺐ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﺎﺱ‬
‫ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻫﺐ ﻋﻨﻜﻢ ﻋﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺗﻌﺎﻇﻤﻬﺎ ﺑﺂﺑﺎﺋﻬﺎ‪ ،‬ﻓﺎﻟﻨﺎﺱ ﺭﺟﻼﻥ‪،‬‬
‫ﺑﺮ ﺗﻘﻲ ﻛﺮﱘ ﻋﻠﻰ ﺍﷲ ﻭﻓﺎﺟﺮ ﺷﻘﻲ ﻫﲔ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﺑﻨﻮ ﺁﺩﻡ ﻭﺧﻠﻖ‬
‫ﺍﷲ ﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ‬
‫ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ ﺇﻥ‬
‫ﺍﷲ ﻋﻠﻴﻢ ﺧﺒﲑ{‪.‬‬

‫‪١‬ﺍﻟﻌﺒﻴﺔ ﺑﻀﻢ ﺍﻟﻌﲔ ﻭﻛﺴﺮﻫﺎ ﻭﻛﺴﺮ ﺍﳌﻮﺣﺪﺓ ﺍﳌﺸﺪﺩﺓ ﻭﻓﺘﺢ ﺍﳌﺜﻨﺎﺓ ﺍﻟﺘﺤﺘﻴﺔ ﺍﳌﺸﺪﺩﺓ‪ -‬ﺃﻱ ﻓﺨﺮﻫﺎ‬
‫ﻭﺗﻜﱪﻫﺎ ﻭﳔﻮﻫﺎ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ ﻭﺍﳌﻨﺬﺭﻱ‪ :‬ﺍﻟﻌﺒﻴﺔ ﺍﻟﻜﱪ ﻭﺍﻟﻨﺨﻮﺓ ﻭﺍﻟﻔﺨﺮ ‪.‬‬
‫‪٢‬ﻭﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺟـ‪١٤‬ﺹ‪ :١٦‬ﺍﳉﻌﻼﻥ ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﲨﻊ ﺟُﻌﻞ ﺑﻀﻢ‬
‫ﻓﻔﺘﺢ‪ :‬ﺩﻭﻳﺒﺔ ﺳﻮﺩﺍﺀ ﺗﺪﻳﺮ ﺍﳋﺮﺍﺀ ﺑﺄﻧﻔﻬﺎ‪ .‬ﻭﺍﻟﻨﱳ‪ :‬ﺍﻟﻌﺬﺭﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺪﻣﲑﻱ ﰲ ﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻥ‪:‬‬
‫ﺍﳉﻌﻞ ﻛﺼﺮﺩ ﻭﺭﻃﺐ ﻭﲨﻌﻪ ﺟﻌﻼﻥ ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﻭﺍﻟﻌﲔ ﺳﺎﻛﻨﺔ ﻭﻫﻮ ﳚﻤﻊ ﺍﳉﻌﺮ ﺍﻟﻴﺎﺑﺲ‬
‫ﻭﻳﺪﺧﺮﻩ ﰲ ﺑﻴﺘﻪ ﻭﻫﻮ ﺩﻭﻳﺒﺔ ﻣﻌﺮﻭﻓﺔ ﺷﺪﻳﺪﺓ ﺍﻟﺴﻮﺍﺩ ﰲ ﺑﻄﻨﻪ ﻟﻮﻥ ﲪﺮﺓ ﻳﻮﺟﺪ ﻛﺜﲑﺍ ﰲ ﻣﺮﺍﺡ‬
‫ﺍﻟﺒﻘﺮ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺮﻭﺙ‪ ،‬ﻭﻣﻦ ﺷﺄﻧﻪ ﲨﻊ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺍﺩﺧﺎﺭﻫﺎ‪ ،‬ﻭﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮﻩ ﺃﻧﻪ ﳝﻮﺕ ﻣﻦ‬
‫ﺭﻳﺢ ﺍﻟﻮﺭﺩ ﻭﺭﻳﺢ ﺍﻟﻄﻴﺐ ﻓﺈﻥ ﺃﻋﻴﺪ ﺇﱃ ﺍﻟﺮﻭﺙ ﻋﺎﺵ‪ .‬ﻭﻣﻦ ﻋﺎﺩﺗﻪ ﺃﻧﻪ ﳛﺮﺱ ﺍﻟﻨﺎﺋﻢ ﻓﻤﻦ ﻗﺎﻡ‬
‫ﳊﺎﺟﺘﻪ ﺗﺒﻌﻪ ﻭﺫﻟﻚ ﻣﻦ ﺷﻬﻮﺗﻪ ﻟﻠﻐﺎﺋﻂ ﻷﻧﻪ ﻗﻮﺗﻪ ﺍﻫـ‬
 ‫‪٣٥‬‬

‫ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ ﰲ ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻴﻤﻦ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‬

‫ﻭﻟﻔﻈﻪ‪ :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﻟﻴﻨﺘﻬﲔ ﺃﻗﻮﺍﻡ ﻳﻔﺘﺨﺮﻭﻥ ﺑﺂﺑﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ‪ ،‬ﺇﳕﺎ ﻫﻢ ﻓﺤﻢ ﻣﻦ ﻓﺤﻢ ﺟﻬﻨﻢ‪،‬‬
‫)‪(١‬‬
‫ﺃﻭ ﻟﻴﻜﻮﻧﻦ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺍﳉﻌﻞ ﺍﻟﺬﻱ ﻳﺪﻫﺪﻩ ﺍﳋﺮﺍﺀ‬
‫ﺑﺄﻧﻔﻪ‪ ،‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻫﺐ ﻋﻨﻜﻢ ﻋﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻓﺨﺮﻫﺎ ﺑﺎﻵﺑﺎﺀ ﺇﳕﺎ ﻫﻮ ﻣﺆﻣﻦ‬
‫ﺗﻘﻲ‪ ،‬ﻭﻓﺎﺟﺮ ﺷﻘﻲ‪ ،‬ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﺑﻨﻮ ﺁﺩﻡ ﻭﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ :‬ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺒﻴﻬﻘﻲ‬
‫ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﺍﻫـ‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ ﻗﺎﺭﻱ ﰲ ﺍﳌﺮﻗﺎﺓ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟـ‪٩‬ﺹ‪:١٨٣‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﺒﻪ ﺍﳌﻔَﺘﺨِﺮﻳﻦ ﺑﺂﺑﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﰲ‬
‫ﺨ َﺮ ﺑـﻬﻢ ﺑﺎﻟﻌﺬﺭﺓ‪ ،‬ﻭﻧﻔﺲ ﺍﻓﺘﺨﺎﺭﻫﻢ ﺑـﻬﻢ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ ﺑﺎﳉﻌﻞ‪ ،‬ﻭﺁﺑﺎﺋﻬﻢ ﺍﳌﻔَﺘ َ‬
‫ﺑﺎﻟ ﱠﺪ ْﻫ َﺪ ِﺓ ﺑﺎﻷﻧﻒ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ‪ :‬ﰲ ﻣﺴﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻻ ﺗﻔﺨﺮﻭﺍ ﺑﺂﺑﺎﺋﻜﻢ ﺍﻟﺬﻳﻦ‬
‫ﻣﺎﺗﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻮ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﳌﺎ ﻳﺪﺣﺮﺝ ﺍﳉﻌﻞ ﺑﺄﻧﻔﻪ ﺧﲑ ﻣﻦ‬
‫)‪(٢‬‬
‫ﺁﺑﺎﺋﻜﻢ ﺍﻟﺪﻳﻦ ﻣﺎﺗﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬

‫‪١‬ﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﰲ ﺍﳌﺮﻗﺎﺓ ﺟـ‪٩‬ﺹ‪ :١٨٣‬ﺍﳋﺮﺍ ﺑﻔﺘﺢ ﺍﳋﺎﺀ ﻭﺍﻟﺮﺍﺀ ﻣﻘﺼﻮﺭﺍ‪ ،‬ﻭﰲ ﻧﺴﺨﺔ ﺑﺎﳌﺪ‪،‬‬
‫ﻭﰲ ﻧﺴﺨﺔ ﻣﺼﺤﺤﺔ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﳑﺪﻭﺩﺍ ﻫﻮ ﺍﻟﻌﺬﺭﺓ ﺍﻫـ‬
‫‪٢‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﺟـ‪١٤‬ﺹ‪. ١٧‬‬
 ‫‪٣٦‬‬

‫ﻭﰲ ﺍﳌﺸﻜﺎﺓ ﰲ ﺑﺎﺏ ﺍﳌﻔﺎﺧﺮﺓ ﻭﺍﻟﻌﺼﺒﻴﺔ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ‬

‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺗﻌﺰﻯ ﺑﻌﺰﺍﺀ‬
‫)‪(١‬‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻓﺄﻋﻀﻮﻩ ﺑـﻬﻦ ﺃﺑﻴﻪ ﻭﻻ ﺗﻜﻨﻮﺍ‪ .‬ﺭﻭﺍﻩ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ)‪ (٢‬ﺃﻥ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺍﻓﺘﺨﺮ ﺑﺄﺑﻴﻪ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﻦ‬
‫ﻋﻔﺎﻥ ﻭﺃﻧﻪ ﻛﺎﻥ ﺃﻋﺰ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﺜﻤﺎﻥ‪ :‬ﺩﻉ ﻫﺬﺍ ﻓﺈﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﺍﻟﻨﻮﺡ ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺛﻼﺙ ﻻﻳﺰﻟﻦ ﰲ ﺃﻣﱵ ﺣﱴ‬
‫ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻨﻴﺎﺣﺔ ﻭﺍﳌﻔﺎﺧﺮﺓ ﰲ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻷﻧﻮﺍﺀ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ‬
‫ﻭﺍﻟﺒﺰﺍﺭ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻋﻘﺒﺔ ﻭﻛﺎﻥ ﻣﻮﱃ ﻣﻦ ﺃﻫﻞ ﻓﺎﺭﺱ‬
‫ﻗﺎﻝ‪ :‬ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹸﺃﺣُﺪﹰﺍ ﻓﻀﺮﺑﺖ ﺭﺟﻼ ﻣﻦ‬
‫ﱄ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺍﳌﺸﺮﻛﲔ ﻓﻘﻠﺖ‪ :‬ﺧﺬﻫﺎ ﻣﲏ ﻭﺃﻧﺎ ﺍﻟﻐﻼﻡ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇ ﹼ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻫﻼ ﻗﻠﺖ‪ :‬ﺧﺬﻫﺎ ﻣﲏ ﻭﺃﻧﺎ ﺍﻟﻐﻼﻡ ﺍﻷﻧﺼﺎﺭﻱ‪.‬‬
‫)‪.(٣‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬

‫‪١‬ﻗﺎﻝ ﻋﻠﻲ ﻗﺎﺭﻱ ﰲ ﺍﳌﺮﻗﺎﺓ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺟـ‪٩‬ﺹ‪ :١٨٦‬ﻗﻮﻟﻪ ﻣﻦ ﺗﻌﺰﻯ ﺃﻱ‬
‫ﺍﻧﺘﺴﺐ‪ ،‬ﻭﻗﻮﻟﻪ ﺑﻌﺰﺍﺀ ﺍﳉﺎﻫﻠﻴﺔ‪ -‬ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﺃﻱ ﻧﺴﺐ ﺃﻫﻠﻬﺎ ﻭﺍﻓﺘﺨﺮ ﺑﺂﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ﻓﺄﻋﻀﻮﻩ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻀﺎﺩ ﻣﻦ ﺃﻋﻀﻀﺖ ﺍﻟﺸﻲﺀ ﻭﺍﻟﻌﺾ ﺃﺧﺬ ﺍﻟﺸﻲﺀ ﺑﺎﻷﺳﻨﺎﻥ‪ ،‬ﻭﻗﻮﻟﻪ ﺑـﻬﻦ ﺃﺑﻴﻪ‬
‫ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻭﲣﻔﻴﻒ ﺍﻟﻨﻮﻥ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻔﺮﺝ ﻛﻤﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺃﻱ ﻗﻮﻟﻮﺍ ﻟﻪ‪ :‬ﺃﻋﻀﺾ ﺑﺬﻛﺮ ﺃﺑﻴﻚ‬
‫ﺃﻭ ﺇﻳﺮﻩ ﺃﻭ ﻓﺮﺟﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﻭﻻ ﺗﻜﻨﻮﺍ ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﺿﻢ ﺍﻟﻨﻮﻥ ﺃﻱ ﻻ ﺗﻜﻨﻮﺍ ﺑﺬﻛﺮ ﺍﳍﻦ ﻋﻦ ﺍﻹﻳﺮ ﺑﻞ‬
‫ﺻﺮﺣﻮﺍ ﻟﻪ ﺑﺂﻟﺔ ﺃﺑﻴﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﻓﻴﻪ ﺗﺄﺩﻳﺒﺎ ﻭﺗﻨﻜﻴﻼ ﺍﻫـ‬
‫‪٢‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻋﻨﺪ ﺫﻛﺮ ﻣﻘﺘﻞ ﻋﺜﻤﺎﻥ ﺳﻨﺔ ‪. ٣٥‬‬
‫‪٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪.‬‬
 ‫‪٣٧‬‬

‫ﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻱ ﺇﺫﺍ ﺍﻓﺘﺨﺮﺕ ﻋﻨﺪ ﺍﻟﻀﺮﺏ ﻓﺎﻧﺘﺴﺐ‬
‫ﺇﱃ ﺍﻷﻧﺼﺎﺭ ﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﺕ ﺇﻟﻴﻬﻢ ﻭﻧﺼﺮﻭﱐ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﺎﺭﺱ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﺰﻣﺎﻥ ﻛﻔﺎﺭﺍ ﻓﻜﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻹﻧﺘﺴﺎﺏ ﺇﻟﻴﻬﻢ ﻭﺃﻣﺮﻩ‬
‫ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻷﻧﺼﺎﺭ ﻟﻴﻜﻮﻥ ﻣﻨﺘﺴﺒﺎ ﺇﱃ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻓﻴﻪ ﺇﺷﻌﺎﺭ ﺑﺄﻥ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﳑﺎ ﻋﺪﺍ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﺍﻷﻧﺼﺎﺭ ﻭﻟﻴﺴﻮﺍ ﲟﺨﺼﻮﺻﲔ‬
‫ﺑﺄﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻛﻤﺎ ﻳﺘﻮﻫﻢ‪ ،‬ﻭﺑـﻬﺬﺍ ﳛﺼﻞ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺸﻤﻮﻝ ﻟﻠﺼﺤﺎﺑﺔ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻣﻦ ﺍﳌﻬﺎﺣﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ{ ﺍﻫـ‪.‬‬
‫ﻭﰲ ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﻋﻦ ﻓﻀﻠﺔ ﺍﻟﻐﻔﺎﺭﻱ ﻗﺎﻝ‪ :‬ﺧﺮﺝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺴﻤﻊ‬
‫ﺭﺟﻼ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﺑﻦ ﺑﻄﺤﺎﺀ ﻣﻜﺔ ﻓﻮﻗﻒ ﻋﻠﻴﻪ ﻋﻤﺮ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻳﻜﻦ ﻟﻚ‬
‫ﺩﻳﻦ ﻓﻠﻚ ﻛﺮﻡ ﻭﺇﻥ ﻳﻜﻦ ﻟﻚ ﻋﻘﻞ ﻓﻠﻚ ﻣﺮﻭﺀﺓ ﻭﺇﻥ ﻳﻜﻦ ﻟﻚ ﻣﺎﻝ ﻓﻠﻚ‬
‫ﺷﺮﻑ ﻭﺇﻻ ﻓﺄﻧﺖ ﻭﺍﳊﻤﺎﺭ ﺳﻮﺍﺀ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﻭﺍﻟﻌﺴﻜﺮﻱ ﰲ‬
‫)‪(١‬‬
‫ﺍﻷﻣﺜﺎﻝ‬
‫ﻭﰲ ﺍﻟﻜﻨـﺰ ﺃﻳﻀﺎ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ﺭﺟﻞ ﻓﻘﺎﻝ)‪ :(٢‬ﺍﺳﺘﺄﺫﻧﻮﺍ ﻻﺑﻦ‬
‫ﺍﻷﺧﻴﺎﺭ ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺍﺋﺬﻧﻮﺍ ﻟﻪ ﻓﻠﻤﺎ ﺩﺧﻞ ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻧﺖ ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺍﺑﻦ‬
‫ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻓﻌ ّﺪ ﺭﺟﺎﻻ ﻣﻦ ﺃﺷﺮﺍﻑ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺃﻧﺖ‬
‫ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﺫﺍﻙ ﺍﺑﻦ‬
‫ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻓﺄﻧﺖ ﺍﺑﻦ ﺍﻷﺷﺮﺍﺭ ﺇﳕﺎ ﺗﻌﺪ ﻋﻠﻰ ﺭﺟﺎﻝ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﺭﻭﺍﻩ‬
‫ﺍﳊﺎﻛﻢ)‪.(٣‬‬

‫‪١‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﰲ ﻓﺼﻞ ﺫﻡ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ /‬ﻗﺴﻢ ﺍﻷﻓﻌﺎﻝ ‪.‬‬
‫‪٢‬ﻗﻮﻟﻪ ﻓﻘﺎﻝ ﺃﻱ ﺍﻟﺮﺟﻞ ﺍﳌﺴﺘﺄﺫﻥ‪ ،‬ﻭﻳﻌﲏ ﺍﺑﻦ ﺍﻷﺧﻴﺎﺭ ﻧﻔﺴﻪ ‪.‬‬
‫‪٣‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
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‫ﻭﻣﺎ ﺯﺍﻝ ﺍﻟﻨﺎﺱ ﻳﺘﻔﺎﺧﺮﻭﻥ ﺑﺸﺮﻑ ﺁﺑﺎﺋﻬﻢ ﻭﳎﺪ ﺃﺳﻼﻓﻬﻢ‪ ،‬ﺳﻠﻔﺎ ﻭﺧﻠﻔﺎ‪،‬‬
‫ﺟﺎﻫﻠﻴﺔ ﻭﺇﺳﻼﻣﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻔﺮﺯﺩﻕ)‪ (١‬ﳜﺎﻃﺐ ﺟﺮﻳﺮﺍ‪:‬‬
‫ﺃﻭﻟﺌﻚ ﺃﺑﺂﺋﻲ ﻓﺠﺌﲏ ﲟﺜﻠﻬﻢ ﺇﺫﺍ ﲨﻌﺘﻨﺎ ﻳﺎ ﺟﺮﻳﺮ ﺍﺠﻤﻟﺎﻣﻊ ‪.‬‬
‫ﻭﻳﻔﺘﺨﺮ ﺑﺸﺮﻑ ﺍﻷﺻﻮﻝ ﻏﺎﻟﺒﺎ ﺍﻟﻮﺿﻴﻊ ﺍﻟﺬﻱ ﱂ ﳚﺪ ﻟﻨﻔﺴﻪ ﺷﺮﻓﺎ ﻳﻔﺘﺨﺮ ﺑﻪ‬
‫ﻣﻊ ﻣﻨﺎﻓﺴﻴﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺃﰊ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻛﺎﻥ ﺟﺪﻱ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬
‫ﻟﻴﻐﻄﻲ ﺑﺬﻟﻚ ﺭﻋﻮﻧﺘﻪ ﻭﺍﳓﻄﺎﻁ ﻣﻨـﺰﻟﺘﻪ‪ ،‬ﻭﻳﺴﺘﺘﺮ ﺑﻪ ﻋﻦ ﺍﻃﻼﻉ ﻧﻘﺼﻪ‬
‫ﻭﻋﻴﻮﺑﻪ‪ ،‬ﻓﺎﻟﺘﻔﺎﺧﺮ ﺑﺎﻷﺻﻮﻝ ﺃﻣﺎﺭﺓ ﺍﻟﺪﻧﺎﺀﺓ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻟﺮﺫﺍﻟﺔ ﻏﺎﻟﺒﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ‬
‫ﺍﻛﺘﻔﻰ ﺑﺸﺮﻑ ﻧﻔﺴﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﻻﻋﺘﻤﺎﺩ ﺑﺸﺮﻑ ﺍﻷﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪،‬‬
‫ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻷﺧﻮﺍﻝ ‪.‬‬
‫ﻭﺍﻟﺸﺮﻑ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻣﺎ ﻳﺘﺼﻒ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‬
‫ﻭﺍﻷﻭﺻﺎﻑ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺍﳉﺒﺎﻥ ﻻ ﺗﻨﻔﻌﻪ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻘﺘﺎﻝ‬
‫ﺷﺠﺎﻋ ﹸﺔ ﺃﺑﻴﻪ ﻭﺟﺪﻩ‪ ،‬ﻭﻻ ﺗﻨﻔﻊ ﺍﳉﺎﻫﻞ ﰲ ﺍﳌﺒﺎﺣﺜﺔ ﻭﺍﳌﻨﺎﻇﺮﺓ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻣﻌﺮﻓﺔ ﺃﺟﺪﺍﺩﻩ ﻭﺁﺑﺎﺋﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻭﺻﻒ ﲨﻴﻞ ﰲ ﺍﻷﺻﻮﻝ ﻻ ﻳﻨﻔﻊ‬
‫ﺍﻟﻔﺮﻭﻉ ﻋﻨﺪ ﺍﺣﺘﻴﺎﺟﻬﻢ ﺇﱃ ﺫﻟﻚ ﺍﻟﻮﺻﻒ‪ ،‬ﻓﺎﳌﺸﻐﻮﻝ ﺑﺎﻻﻓﺘﺨﺎﺭ ﻳﻀﻴّﻊ ﻭﻗﺘﻪ‬
‫ﲟﺎ ﻻ ﻃﺎﺋﻞ ﲢﺘﻪ‪ ،‬ﻭﻳﻔﲏ ﺳﺎﻋﺎﺕ ﻣﻦ ﻋﻤﺮﻩ ﲟﺎ ﻻ ﳚﺪﻳﻪ ﺣﺎﻻ ﻭﻣﺂﻻ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺟﺎﺩ ﺍﺑﻦ ﺍﻟﻮﺭﺩﻱ ﺣﻴﺚ ﻳﻘﻮﻝ ﰲ ﻻﻣﻴﺘﻪ‪:‬‬
‫ﺇﳕﺎ ﺃﺻﻞ ﺍﻟﻔﱴ ﻣﺎ ﻗﺪ ﺣﺼﻞ‬ ‫ﻻ ﺗﻘﻞ ﺃﺻﻠﻰ ﻭﻓﺼﻠﻰ ﺃﺑﺪﺍ‬
‫ﺃﻛﺜﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻪ ﺃﻭ ﺃﻗـﻞ‬ ‫ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﳛﺴﻨـﻪ‬

‫‪١‬ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‪ :‬ﺍﻟﻔﺮﺯﺩﻕ ﳘﺎﻡ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﺻﻌﺼﻌﺔ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺷﺎﻋﺮ ﻭﻗﺘﻪ‪ ،‬ﻧﻈﻤﻪ ﰲ‬
‫ﺍﻟﺬﺭﻭﺓ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪ ١١٠‬ﺍﻫـ ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺟﺮﻳﺮ ﺑﻦ ﻋﻄﻴّﺔ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﻔﺎﺧﺮ ‪.‬‬
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‫ﻭﰲ ﺷﺮﺣﻪ ﻓﺘﺢ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ‪ :‬ﺍﻟﺸﺮﻑ ﺑﺎﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻻ ﺑﺎﻟﺮﻣﻢ ﺍﻟﺒﺎﻟﻴﺔ‪،‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺷﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻀﻠﻪ ﻻ ﺑﺄﺻﻠﻪ‪ ،‬ﻭﺟﻼﻟﺘﻪ ﺑﺄﺩﺑﻪ ﻻ ﺑﻨﺴﺒﻪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬‬
‫ﺍﻟﺸﺮﻑ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻷﺩﺏ‪ ،‬ﻻ ﺑﺎﻷﺻﻞ ﻭﺍﻟﻨﺴﺐ‪ ،‬ﻓﺎﻓﺘﺨﺮ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻌﺎﻟﻴﺔ ﻻ‬
‫ﺑﺎﻟﻌﻈﺎﻡ ﺍﻟﺒﺎﻟﻴﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ ﻓﺎﺗﻪ ﺣﺴﺐ ﻧﻔﺴﻪ ﱂ ﻳﻨﻔﻌﻪ ﺣﺴﺐ ﺃﺑﻴﻪ ﺍﻫـ‬
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‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﺫﻡ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻟﺘﻌﻴﲑ ﺑـﻬﺎ‬

‫ﺫﻛﺮﻧﺎ ﺃﻥ ﻣﻦ ﻃﺒﻊ ﺍﳌﺘﻌﺼﺒﲔ ﺍﻻﻓﺘﺨﺎﺭ ﺑﺎﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‪ ،‬ﻭﻣﻦ ﻃﺒﻌﻬﻢ ﺃﻳﻀﺎ‬
‫ﺍﻟﻄﻌﻦ ﰲ ﺃﻧﺴﺎﺏ ﻣﻨﺎﻓﺴﻴﻬﻢ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻔﺼﺎﺋﻞ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻴﺬﻛﺮﻭﻥ‬
‫ﻣﺴﺎﻭﻳﻬﻢ ﻭﻣﻌﺎﻳﺒﻬﻢ ﺍﺣﺘﻘﺎﺭﺍ ﻭﺍﺯﺩﺭﺍﺀ ﳍﻢ‪ ،‬ﻭﻳﻨﺴﺒﻮﻥ ﺇﻟﻴﻬﻢ ﻛﻞ ﺭﺫﻳﻠﺔ‬
‫ﺤﻄﱡﻮْﺍ ﻣﻨـﺰﻟﺘﻬﻢ‪َ ،‬ﻭُﻳ ﹾﻈﻬﹺﺮﻭﺍ ﻋﻠﻮﱠﻫﻢ ﻭﻓﻮﻗﻴّﺘﻬﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻭﻧﻘﻴﺼﺔ ﻟَﻴ ُ‬
‫ﺽ ﺍﳌﺴﻠﻢ ﻭَﺗﹶﺄ ﱢﺫْﻳ ِﻪ ﺑﺬﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ‬
‫ﺐ ِﻋ ْﺮ ﹺ‬
‫ﺍﻟﻄﻌﻦ ﺣﺮﺍﻡ ﺷﺮﻋﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﹶﺛ ﹾﻠ ﹺ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ‪:‬‬
‫ﺍﻟﻜﺒﲑﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﺘﺴﻌﻮﻥ ﺑﻌﺪ ﺍﳌﺎﺋﺘﲔ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﺍﻟﺜﺎﺑﺖ ﰲ ﻇﺎﻫﺮ‬
‫ﺍﻟﺸﺮﻉ‪ ،‬ﹶﻓ َﻌ ﱠﺪﻩُ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺷﻌﺒﺘﺎﻥ ﻻ ﻳﺘﺮﻛﻬﻤﺎ ﺃﻣﱵ ﺍﻟﻨﻴﺎﺣﺔ ﻭﺍﻟﻄﻌﻦ ﰲ‬
‫)‪(١‬‬
‫ﺍﻷﻧﺴﺎﺏ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﺑﺎﺏ ﺍﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺍﻟﻄﻌﻦ‬
‫ﰲ ﺍﻟﻨﺴﺐ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﺛﻨﺘﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﳘﺎ ﺑـﻬﻢ ﻛﻔﺮ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻨﻴﺎﺣﺔ‬
‫ﺖ‪.‬‬ ‫ﻋﻠﻰ ﺍﳌﱢﻴ ِ‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﻣﺴﻠﻢ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺗﻐﻠﻴﻆ ﲢﺮﱘ‬
‫ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻨﻴﺎﺣﺔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻧﺼﻮﺹ‬
‫ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺍﻫـ‪.‬‬

‫‪١‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﰲ ﺑﺎﺏ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ‪.‬‬

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‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬

‫ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻮﻧـﻬﺎ ﺍﻟﻔﺨﺮ ﰲ ﺍﻷﺣﺴﺎﺏ ﻭﺍﻟﻄﻌﻦ‬
‫)‪(١‬‬
‫ﰲ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻹﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠﻮﻡ ﻭﺍﻟﻨﻴﺎﺣﺔ ‪.‬‬
‫ﻭﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ )‪ (٢‬ﺃﻥ ﻛﺮﳝﺔ ﺑﻨﺖ ﺍﳊﺴﺤﺎﺱ ﻗﺎﻟﺖ‪:‬‬
‫ﲰﻌﺖ ﺃﺑﺎﻫﺮﻳﺮﺓ ﰲ ﺑﻴﺖ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ﻳﻘﻮﻝ‪ :‬ﺛﻼﺙ ﻫﻦ ﻛﻔﺮ ﺍﻟﻨﻴﺎﺣﺔ ﻭﺷﻖ‬
‫ﺍﳉﻴﺐ ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﺍﻫـ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻮﻗﻮﻑ ﻟﻜﻨﻪ ﻛﺎﳌﺮﻓﻮﻉ ﻷﻧﻪ ﳑﺎ ﻻ ﳎﺎﻝ ﻟﻪ ﰲ ﺍﻟﺮﺃﻱ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ‪ :‬ﺍﺧﺘﻠﻒ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ‬
‫ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ{ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﰲ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ‪ ،‬ﻛﺎﻥ ﰲ ﺃﺫﻧﻪ ﻭﻗﺮ‪ ،‬ﻓﺈﺫﺍ ﺳﺒﻘﻮﻩ ﺇﱃ ﳎﻠﺲ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭﺳﻌﻮﺍ ﻟﻪ ﺇﺫﺍ ﺃﺗﻰ ﺣﱴ ﳚﻠﺲ ﺇﱃ ﺟﻨﺒﻪ ﻟﻴﺴﻤﻊ ﻣﺎ‬
‫ﻳﻘﻮﻝ‪ ،‬ﻓﺄﻗﺒﻞ ﺫﺍﺕ ﻳﻮﻡ ﻭﻗﺪ ﻓﺎﺗﺘﻪ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺭﻛﻌﺔ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﺬ ﺃﺻﺤﺎﺑﻪ ﳎﺎﻟﺴﻬﻢ‬
‫ﻣﻨﻪ ﻓﺮﺑﺾ ﻛﻞ ﺭﺟﻞ ﲟﺠﻠﺴﻪ ﻓﻼ ﻳﻜﺎﺩ ﻳﻮﺳﻊ ﺃﺣﺪ ﻷﺣﺪ ﺣﱴ ﻳﻈﻞ ﺍﻟﺮﺟﻞ‬
‫ﻻ ﳚﺪ ﳎﻠﺴﺎ ﻓﻴﻈﻞ ﻗﺎﺋﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺛﺎﺑﺖ ﻣﻦ ﺍﻟﺼﻼﺓ ﲣﻄﻰ ﺭﻗﺎﺏ‬
‫ﺍﻟﻨﺎﺱ ﻭﻳﻘﻮﻝ‪ :‬ﺗﻔﺴﺤﻮﺍ ﺗﻔﺴﺤﻮﺍ ﻓﻔﺴﺤﻮﺍ ﻟﻪ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺭﺟﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺗﻔﺴﺢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻗﺪ ﻭﺟﺪﺕ‬
‫ﳎﻠﺴﺎ ﻓﺎﺟﻠﺲ‪ .‬ﻓﺠﻠﺲ ﺛﺎﺑﺖ ﻣﻦ ﺧﻠﻔﻪ ﻣﻐﻀﺒﺎ ﰒ ﻗﺎﻝ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪:‬‬

‫‪١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺗﺸﺪﻳﺪ ﺍﻟﻨﻴﺎﺣﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪.‬‬

‫‪٢‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﰲ ﺫﻛﺮ ﺗﺮﲨﺔ ﺃﰊ ﻫﺮﻳﺮﺓ‪ .‬ﻭﻗﺎﻝ ﺍﳌﻌﻠﻖ ﻋﻠﻰ "ﺍﻟ ِ‬
‫ﺴﻴَﺮ"‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺗﺎﺭﻳﺦ‬
‫ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺟـ ‪١٩‬ﺹ‪. ٢/١٠٦‬‬
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‫ﻓﻼﻥ‪ ،‬ﻓﻘﺎﻝ ﺛﺎﺑﺖ‪:‬ﺍﺑﻦ ﻓﻼﻧﺔ ﻳﻌﲑﻩ ﺑـﻬﺎ‪ ،‬ﻳﻌﲏ ﺃ ّﻣﹰﺎ ﻟﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺎﺳﺘﺤﲕ‬
‫ﺍﻟﺮﺟﻞ ﻓﻨـﺰﻟﺖ ﺍﻫـ‪.‬‬
‫ﻭﰲ ﺍﻟﻨﺴﻔﻲ‪ :‬ﻳﺮﻳﺪ ﺃ ّﻣﹰﺎ ﻛﺎﻥ ﻳﻌﲑ ﺑـﻬﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺨﺠﻞ ﺍﻟﺮﺟﻞ‬
‫ﻓﻨـﺰﻟﺖ ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﺛﺎﺑﺖ‪ :‬ﻻ ﺃﻓﺨﺮ ﻋﻠﻰ ﺃﺣﺪ ﰲ ﺍﳊﺴﺐ ﺑﻌﺪﻫﺎ ﺃﺑﺪﺍ‬
‫ﺍﻫـ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﺑﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﻗﺎﻝ‪ :‬ﻟﻘﻴﺖ ﺃﺑﺎ ﺫﺭ ﺑﺎﻟﺮﺑﺬﺓ ﻭﻋﻠﻴﻪ ﺣﻠﺔ)‪ (١‬ﻭﻋﻠﻰ ﻏﻼﻣﻪ‬
‫ﺣﻠﺔ ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﺳﺎﺑﺒﺖ ﺭﺟﻼ ﻓﻌﲑﺗﻪ ﺑﺄﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ ﺃﻋﲑﺗﻪ ﺑﺄﻣﻪ؟ ﺇﻧﻚ ﺍﻣﺮﺅ ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ‬
‫ﺇﺧﻮﺍﻧﻜﻢ ﺧﻮﻟﻜﻢ)‪ (٢‬ﺟﻌﻠﻬﻢ ﺍﷲ ﲢﺖ ﺃﻳﺪﻳﻜﻢ ﻓﻤﻦ ﻛﺎﻥ ﺃﺧﻮﻩ ﲢﺖ ﻳﺪﻩ‬
‫ﻓﻠﻴﻄﻌﻤﻪ ﳑﺎ ﻳﺄﻛﻞ ﻭﻟﻴﻠﺒﺴﻪ ﳑﺎ ﻳﻠﺒﺲ ﻭﻻ ﺗﻜﻠﻔﻮﻫﻢ ﻣﺎ ﻳﻐﻠﺒﻬﻢ ﻓﺈﻥ‬
‫ﻛﻠﻔﺘﻤﻮﻫﻢ ﻓﺄﻋﻴﻨﻮﻫﻢ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ ﰲ ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻟﻌﺒﻴﺪ‬
‫ﺇﺧﻮﺍﻧﻜﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﰲ ﺑﺎﺏ‬
‫"ﺳﺒﺎﺏ ﺍﻟﻌﺒﻴﺪ"‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻗﻠﺖ ﻟﻪ‪ :‬ﻳﺎﺍﺑﻦ‬
‫ﺍﻟﺴﻮﺩﺍﺀ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺻﺤﺒﺔ ﺍﳌﻤﺎﻟﻴﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﺑﻄﺮﻕ ﻛﺜﲑﺓ‪ ،‬ﻭﰲ‬
‫ﺑﻌﻀﻬﺎ ﺃﻥ ﺃﺑﺎﺫ ّﺭ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﲔ ﺭﺟﻞ ﻣﻦ ﺇﺧﻮﺍﱐ ﻛﻼﻡ ﻭﻛﺎﻧﺖ‬
‫ﺃﻣّﻪ ﺃﻋﺠﻤﻴﺔ ﻓﻌﲑﺗﻪ ﺑﺄﻣّﻪ ﻓﺸﻜﺎﱐ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻘﻴﺖ‬

‫‪١‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺍﳊﻠﺔ ﰲ ﺍﻟﻠﻐﺔ ﺛﻮﺑﺎﻥ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪﺍ ‪.‬‬
‫‪٢‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ﺟـ‪٥‬ﺹ‪ :٢١٥‬ﺍ ﹶ‬
‫ﳋﻮَﻝ ﺑﻔﺘﺢ ﺍﳌﻌﺠﻤﺔ ﻭﺍﻟﻮﺍﻭ ﻫﻢ ﺍﳋﺪﻡ ‪.‬‬
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‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ ﺇﻧﻚ ﺍﻣﺮﺅ ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻗﻠﺖ‪:‬‬
‫ﺐ ﺍﻟﺮﺟﺎﻝ َﺳﱡﺒﻮْﺍ ﺃﺑﺎﻩ ﻭﺃﻣﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ ﺇﻧﻚ ﺍﻣﺮﺅ‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺳ ّ‬
‫ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ‪ .‬ﺍﳊﺪﻳﺚ‪ .‬ﻭﺯﺍﺩ ﻣﺴﻠﻢ ﰲ ﺑﻌﺾ ﻃﺮﻗﻪ ﺑﻌﺪ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻚ ﺍﻣﺮﺅ‬
‫ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻋﻠﻰ ﺣﺎﻝ ﺳﺎﻋﱵ ﻣﻦ ﺍﻟ ِﻜَﺒﺮﹺ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﰲ‬
‫ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﻧﻌﻢ ﻋﻠﻰ ﺣﺎﻝ ﺳﺎﻋﺘﻚ ﻣﻦ ﺍﻟ ِﻜﺒَﺮ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻧﻚ ﺍﻣﺮﺅ‬
‫ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ ﺃﻱ ﻫﺬﺍ ﺍﻟﺘﻌﻴﲑ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻔﻴﻚ ﺧﻠﻖ ﻣﻦ‬
‫ﺃﺧﻼﻗﻬﻢ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺃﺧﻼﻗﻬﻢ‪ .‬ﻓﻔﻲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻌﻴﲑ ﻭﺗﻨﻘﻴﺺ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺃﺧﻼﻕ‬
‫ﺐ ﺍﻟﺮﺟﺎﻝ ﺳﺒّﻮﺍ ﺃﺑﺎﻩ ﻭﺃﻣﻪ‪-‬‬ ‫ﺍﳉﺎﻫﻠﻴﺔ‪ .‬ﻭﻣﻌﲎ ﻛﻼﻡ ﺃﰊ ﺫ ّﺭ ‪-‬ﻣﻦ ﺳ ّ‬
‫ﺐ‬
‫ﺐ ﺇﻧﺴﺎﻧﺎ ﺳ ّ‬
‫ﺍﻹﻋﺘﺬﺍﺭ ﻋﻦ ﺳﺒّﻪ ﺃﻡ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻳﻌﲏ ﺃﻧﻪ ﺳﺒّﲏ ﻭﻣﻦ ﺳ ّ‬
‫ﺏ ﻭﺃﻣّﻪ‪ ،‬ﻓﺄﻧﻜﺮ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺃﺑﺎ ﺍﻟﺴﺎ ّ‬
‫ﺏ‬
‫ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ‪ .‬ﻭﺇﳕﺎ ﻳﺒﺎﺡ ﻟﻠﻤﺴﺒﻮﺏ ﺃﻥ ﻳﺴﺐ ﺍﻟﺴﺎ ﱠ‬
‫ﻧﻔﺴﻪ ﺑﻘﺪﺭ ﻣﺎ ﺳﺒّﻪ ﻭﻻ ﻳﺘﻌﺮﺽ ﻷﺑﻴﻪ ﻭﻻ ﻷﻣﻪ ﺍﻧﺘﻬﻰ ﻣﺎ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ‬
‫ﻟﻠﻨﻮﻭﻱ ﺑﺘﺼﺮﻑ ﻳﺴﲑ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﺍﻟﻔﺘﺢ)‪ (١‬ﰲ ﺷﺮﺡ ﻗﻮﻟﻪ ﻓﻌﲑﺗﻪ ﺑﺄﻣﻪ‪ :‬ﻳﻈﻬﺮ ﱄ‬
‫ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺃﰊ ﺫﺭ ﻗﺒﻞ ﺃﻥ ﻳﻌﺮﻑ ﲢﺮﳝﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺧﺼﻠﺔ ﻣﻦ‬
‫ﺧﺼﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺎﻗﻴﺔ ﻋﻨﺪﻩ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺍﳌﺆﻟﻒ ﺃﻱ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ‪:‬‬
‫ﻗﻠﺖ‪ :‬ﻋﻠﻰ ﺳﺎﻋﱵ ﻫﺬﻩ ﻣﻦ ﻛﱪ ﺍﻟﺴﻦ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻛﺄﻧﻪ ﺗﻌﺠﺐ ﻣﻦ ﺧﻔﺎﺀ‬
‫ﺫﻟﻚ ﻋﻠﻴﻪ ﻣﻊ ﻛﱪ ﺳﻨﻪ ﻓﺒﲔ ﻟﻪ ﻛﻮﻥ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﻣﺬﻣﻮﻣﺔ ﺷﺮﻋﺎ ﺍﻫـ‪.‬‬

‫‪ ١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺟـ‪١‬ﺹ‪. ١١٨‬‬

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‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ)‪ (١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺳﺒﺒﺖ ﺭﺟﻼ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﺑﺄﻡ ﻟﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺎﺳﺘﻌﺪﻯ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﻓﻴﻚ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺫﻛﺮ ﺍﻟﻜﻔﺮ ﺍﺿﻄﺮﺑﺖ ﺭﺟﻼﻱ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻭﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﻻ‬
‫)‪.(٢‬‬
‫ﺐ ﻣﺴﻠﻤﺎ ﺑﻌﺪﻩ ﺃﺑﺪﺍ ﺍﻫـ‬
‫ﺃﺳ ّ‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ)‪ (٣‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻮﻟﻴﺎﻥ‬
‫ﺣﺒﺸﻲ ﻭﻗﺒﻄﻲ ﻓﺎﺳﺘﺒّﺎ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﻤﻊ‪ ،‬ﻓﻘﺎﻝ ﺃﺣﺪﳘﺎ‬
‫ﻟﺼﺎﺣﺒﻪ‪ :‬ﻳﺎ ﺣﺒﺸﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﻳﺎ ﻗﺒﻄﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻻ ﺗﻘﻮﻻ ﻫﺬﺍ ﺇﳕﺎ ﺃﻧﺘﻤﺎ ﺭﺟﻼﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫)‪(٤‬‬
‫ﻭﺳﻠﻢ ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﳓﻮﻩ‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺃﻳﻀﺎ)‪ (٥‬ﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﻗﺎﻝ‪ :‬ﻧـﻬﺎﻧﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻧﺴﺐ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﺣﺪﻛﻢ ﺳﺎﺑﺎ ﺻﺎﺣﺒﻪ‬
‫ﻻﳏﺎﻟﺔ ﻓﻼ ﻳﻔﺘﺮ ﻋﻠﻴﻪ ﻭﻻ ﻳﺴﺐ ﻭﺍﻟﺪﻳﻪ ﻭﻻ ﻳﺴﺐ ﻗﻮﻣﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﻛﺎﻥ‬
‫ﻳﻌﻠﻢ ﺫﻟﻚ ﻓﻠﻴﻘﻞ‪ :‬ﺇﻧﻚ ﲞﻴﻞ ﺃﻭ ﻟﻴﻘﻞ‪ :‬ﺇﻧﻚ ﳉﺒﺎﻥ‪ ،‬ﺃﻭ ﻟﻴﻘﻞ‪ :‬ﺇﻧﻚ‬
‫ﻟﻜﺬﻭﺏ‪ ،‬ﺃﻭ ﻟﻴﻘﻞ‪ :‬ﺇﻧﻚ ﻟﺆﻭﻡ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﺰﺍﺭ )‪.(٦‬‬

‫‪١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻣﻦ ﻳﻌﲑ ﺑﺎﻟﻨﺴﺐ ﻭﻏﲑﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪.‬‬

‫‪٢‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﻓﻴﻪ ﻳﻌﻘﻮﺏ ﺑﻦ ﳏﻤﺪ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺿﻌﻔﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ‬
‫ﺛﻘﺎﺕ‪.‬‬
‫‪٣‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫‪٤‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﻭﰲ ﺇﺳﻨﺎﺩﳘﺎ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ﻭﻫﻮ ﻋﻠﻰ ﺿﻌﻔﻪ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ‪.‬‬
‫‪٥‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻛﻴﻒ ﻳﺸﺘﻢ ﺇﻥ ﺷﺘﻢ ﺃﺣﺪﺍ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪.‬‬
‫‪٦‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﻭﺇﺳﻨﺎﺩ ﺍﻟﺒﺰﺍﺭ ﻓﻴﻪ ﻣﺘﺮﻭﻙ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩ ﺍﻟﻄﱪﺍﱐ ﳎﺎﻫﻴﻞ ‪.‬‬
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‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺃﻳﻀﺎ )‪ (١‬ﻋﻦ ﺟﻨﺎﺩﺓ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺛﻼﺙ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﱂ ﻳﺪﻋﻬﻦ ﺃﻫﻞ‬
‫ﺍﻹﺳﻼﻡ ﺃﺑﺪﺍ‪ ،‬ﺍﻻﺳﺘﻤﻄﺎﺭ ﺑﺎﻟﻜﻮﺍﻛﺐ ﻭﻃﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ‬
‫ﺍﳌﻴﺖ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻣﻦ ﻃﺮﻳﻖ ﻣﺼﻌﺐ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﺟﻨﺎﺩﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻣﻦ ﺗﺮﺟﻢ ﻣﺼﻌﺒﺎ ﻭﻻ ﺃﺑﺎﻩ )‪.(٢‬‬
‫ﻭﻋﻦ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﳌﺰﱐ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﺍﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺳﻠﻢ‪ :‬ﺛﻼﺙ‬
‫ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺪﻋﻬﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﻻ ﻳﺘﺮﻛﻬﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ‬
‫ﻭﺍﻟﻨﻴﺎﺣﺔ ﻭﻗﻮﳍﻢ ﺇﻧﺎ ﻣﻄﺮﻧﺎ ﺑﻨﻮﺀ ﻛﺬﺍ ﻭﳒﻢ ﻛﺬﺍ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﰲ‬
‫ﺍﻟﻜﺒﲑ‪ .‬ﻭﻓﻴﻪ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺰﱐ ﻭﻫﻮ ﺿﻌﻴﻒ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻟﻴﺲ ﻫﻢ‬
‫ﺑﺘﺎﺭﻛﻴﻬﺎ ﺍﻟﻔﺨﺮ ﰲ ﺍﻷﺣﺴﺎﺏ ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻟﻨﻴﺎﺣﺔ‪ ،‬ﺗﺒﻌﺚ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻨﺎﺋﺤﺔ ﺇﺫﺍ ﱂ ﺗﺘﺐ ﻋﻠﻴﻬﺎ ﺩﺭﻉ ﻣﻦ ﻗﻄﺮﺍﻥ‪ .‬ﻗﻠﺖ ﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺢ‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻗﺎﻝ‪ :‬ﺃﺧﺬ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﻴﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻳﺎﻋﺒﺎﺱ ﺛﻼﺙ ﻻ ﻳﺪﻋﻬﻦ ﻗﻮﻣﻚ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻨﻴﺎﺣﺔ‬
‫ﻭﺍﻻﺳﺘﻤﻄﺎﺭ ﺑﺎﻷﻧﻮﺍﺀ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﻓﻴﻪ ﺍﳊﺴﻦ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﻫﻮ‬
‫ﺿﻌﻴﻒ ‪.‬‬

‫‪١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﺍﻟﻨﻮﺡ ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪.‬‬

‫) ‪ (٢‬ﻗﺎﻝ ﳏﻘﻖ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺭﻭﻳﺶ‪ :‬ﺗﺮﲨﻬﻤﺎ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻭﱂ ﻳﺬﻛﺮﺍ ﺟﺮﺣﺎ ﻭﻻ ﺗﻌﺪﻳﺪﻻ ﺍﻫـ‬
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‫ﻭﻋﻦ ﺳﻠﻤﺎﻥ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺛﻼﺙ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻔﺨﺮ‬
‫ﰲ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻷﺣﺴﺎﺏ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ‬
‫ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ ﺃﺑﻮ ﺍﻟﺼﺒﺎﺡ ﻭﻫﻮ ﺿﻌﻴﻒ ‪.‬‬
‫ﻭﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ )‪ (١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺎﷲ )‪ (٢‬ﺷﻖ ﺍﳉﻴﺐ ﻭﺍﻟﻨﻴﺎﺣﺔ‬
‫ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ‬
‫ﺍﻹﺳﻨﺎﺩ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻻﺑﻦ ﺣﺒﺎﻥ‪ :‬ﺛﻼﺛﺔ ﻫﻲ ﺍﻟﻜﻔﺮ‪ .‬ﻭﰲ ﺁﺧﺮﻯ‪ :‬ﺛﻼﺙ ﻣﻦ‬
‫ﻋﻤﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻻﻳﺘﺮﻛﻬﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﻣﺎ ﺯﺍﻝ ﺍﻟﻌﺮﺏ ﳛﻘﹼﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺎﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻭﻳﺰﺩﺭﻳﻪ ﺑﺎﻷﻧﺴﺎﺏ‬
‫ﺤﻘﹼﺮﻭﻧـﻬﺎ ﺑﺎﻫﻠﺔﹸ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﱵ ُﻳ َ‬
‫ﺍﻟﺬﻫﱯ ﰲ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ)‪ :(٣‬ﺑﺎﻫﻠﺔ ﻗﺒﻴﻠﺔ ﻣﻨﺤﻄﺔ ﺑﲔ ﺍﻟﻌﺮﺏ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻟﻮ ﻗﻴﻞ ﻟﻠﻜﻠﺐ ﻳﺎﺑﺎﻫﻠﻲ ﻋﻮﻯ ﺍﻟﻜﻠﺐ ﻣﻦ ﻟﺆﻡ ﻫﺬﺍ ﺍﻟﻨﺴﺐ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﻣﻦ ﺑﺎﻫﻠﻪ‬ ‫ﻭﻣﺎ ﻳﻨﻔﻊ ﺍﻷﺻﻞ ﻣﻦ ﻫﺎﺷﻢ‬
‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺒﺎﻫﻠﻲ ﻗﺎﻝ ﳍﺒﲑﺓ‪ :‬ﺃﻱ ﺭﺟﻞ ﺃﻧﺖ ﻟﻮﻻ ﺃﻥ‬
‫ﺃﺧﻮﺍﻟﻚ ﻣﻦ ﺳﻠﻮﻝ ﻓﻠﻮ ﺑﺎﺩﻟﺖ ﺑـﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺑﺎﺩﻝ ﺑـﻬﻢ ﻣﻦ‬
‫ﺷﺌﺖ ﻭﺟﻨﺒﲏ ﺍﻟﺒﺎﻫﻠﺔ ‪.‬‬

‫) ‪ (١‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺑﺎﺏ ﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ ﻣﻦ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﺟـ‪٤‬ﺹ‪. ٣٤٩‬‬
‫) ‪ (٢‬ﺃﻱ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻛﻤﺎ ﺗﻔﺴﺮﻩ ﺭﻭﺍﻳﺔ ﺛﻼﺙ ﻣﻦ ﻋﻤﻞ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻵﺗﻴﺔ ‪.‬‬
‫) ‪ (٣‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﰲ ﺗﺮﲨﺔ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺒﺎﻫﻠﻲ‪ ،‬ﺟـ ‪٤‬ﺹ‪. ٤١٠‬‬
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‫ﻭﻗﻴﻞ ﻟﻸﻋﺮﺍﰊ‪ :‬ﺃﻳﺴﺮﻙ ﺃﻧﻚ ﺑﺎﻫﻠﻲ ﻭﺗﺪﺧﻞ ﺍﳉﻨﺔ؟ ﻗﺎﻝ‪ :‬ﺇﻱ ﻭﺍﷲ ﺑﺸﺮﻁ‬
‫ﺃﻥ ﻻ ﻳﻌﻠﻢ ﺃﻫﻞ ﺍﳉﻨﺔ ﺃﱐ ﺑﺎﻫﻠﻲ‪.‬‬
‫ﻭﻟﻘﻲ ﺃﻋﺮﺍﰊ ﺁﺧﺮ ﻓﻘﺎﻝ‪ :‬ﳑﻦ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﺑﺎﻫﻠﺔ‪ ،‬ﻓﺮﺛﻰ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺯﻳﺪﻙ ﺇﱐ ﻟﺴﺖ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺑﻞ ﻣﻦ ﻣﻮﺍﻟﻴﻬﻢ‪ ،‬ﻓﺄﺧﺬ ﺍﻷﻋﺮﺍﰊ ﻳﻘﺒﻞ ﻳﺪﻳﻪ‬
‫ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻣﺎ ﺍﺑﺘﻼﻙ ﺍﷲ ﺑـﻬﺬﻩ ﺍﻟﺮﺯﻳﺔ ﺇﻻ ﻭﺃﻧﺖ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ‪.‬‬
‫ﺗﻮﰲ ﻗﺘﻴﺒﺔ ﺳﻨﺔ ‪ ٩٦‬ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ)‪ :(١‬ﻗﺪ ﺭﺃﻳﺖ ﰲ ﺑﻌﺾ ﺍﺠﻤﻟﺎﻣﻴﻊ ﺃﻥ‬
‫ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻧﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻟﻮﻗﺘﻠﺖ‬
‫ﺭﺟﻼ ﻣﻦ ﺑﺎﻫﻠﺔ ﻟﻘﺘﻠﺘﻚ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺑﻨﻮ ﲤﻴﻢ ﻭﳑﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﺣﺘﻘﺎﺭ ﻫﻢ‪:‬‬
‫ﻓﻘﻞ ُﻋﺪﱠ ﻋﻦ ﺫﺍ ﻛﻴﻒ ﺃﻛﻠﻚ ﻟﻠﻀﺐ‬ ‫ﺇﺫﺍ ﻣﺎ ﲤﻴﻤﻲ ﺃﺗﺎﻙ ﻣﻔـﺎﺧـﺮﺍ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﻭﻟﻮ ﺩﻋﻴﺖ ﺳﺒﻞ ﺍﳍﺪﺍﻳﺔ ﺿﻠﺖ‬ ‫ﲤﻴﻢ ﺑﻄﺮﻕ ﺍﻟﻠﺆﻡ ﺃﻫﺪﻯ ﻣﻦ ﺍﻟﻘﻄﺎ‬

‫) ‪ (١‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻋﻨﺪ ﺗﺮﲨﺔ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﺟـ‪٩‬ﺹ‪. ١٦٩‬‬

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‫ﺍﳋـﻼﺻﺔ‬
‫ﻭﰲ ﺿﻤﻦ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ﺧﻄﻴﺌﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﺮﻓﻊ ﻭﺍﻟﺘﻜﱪ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻄﺎﻋﻦ ﻛﻠﻤﺎ ﻳﻄﻌﻦ ﺃﺣﺪﺍ ﻭﻳﺰﺩﺭﻳﻪ ﻓﺈﻧﻪ ﻳﺘﺮﻓﻊ ﻋﻨﻪ ﻭﻳﺘﻜﱪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻜﱪ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺣﺮﺍﻡ ﺷﺮﻋﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﺗﻠﻚ‬
‫ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳒﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ﻻﻳﺮﻳﺪﻭﻥ ﻋﻠﻮﺍ ﰲ ﺍﻷﺭﺽ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫}ﻭﺍﺳﺘﻔﺘﺤﻮﺍ ﻭﺧﺎﺏ ﻛﻞ ﺟﺒﺎﺭ ﻋﻨﻴﺪ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻛﺬﻟﻚ ﻳﻄﺒﻊ ﺍﷲ‬
‫ﻋﻠﻰ ﻛﻞ ﻗﻠﺐ ﻣﺘﻜﱪ ﺟﺒﺎﺭ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺳﺄﺻﺮﻑ ﻋﻦ ﺁﻳﺎﰐ ﺍﻟﺬﻳﻦ‬
‫ﻳﺘﻜﱪﻭﻥ ﰲ ﺍﻷﺭﺽ ﺑﻐﲑ ﺍﳊﻖ{‪ .‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻ ﻳﺪﺧﻞ‬
‫ﺍﳉﻨﺔ ﺃﺣﺪ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩﻝ ﻣﻦ ﻛﱪ)‪ .(١‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﳛﺸﺮ ﺍﳌﺘﻜﱪﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻣﺜﺎﻝ ﺍﻟ ﹼﺬ ّﺭ ﰲ ﺻﻮﺭﺓ ﺍﻟﺮﺟﺎﻝ ﻳﻐﺸﺎﻫﻢ‬
‫ﺲ ﺗﻌﻠﻮﻩ ﻧﺎﺭ‬‫ﺍﻟﺬﹼﻝ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻳﺴﺎﻗﻮﻥ ﺇﱃ ﺳﺠﻦ ﰲ ﺟﻬﻨﻢ ﻳﺴﻤﻰ ُﺑ ْﻮﹶﻟ ْ‬
‫ﺍﻷﻧﻴﺎﺭ ﻳﺴﻘﻮﻥ ﻣﻦ ﻋﺼﺎﺭﺓ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻃﻴﻨﺔ ﺍﳋﺒﺎﻝ")‪. (٢‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﳛﺸﺮ ﺍﳉﺒﺎﺭﻭﻥ ﻭﺍﳌﺘﻜﱪﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﺻﻮﺭ ﺍﻟ ﹼﺬ ّﺭ ﺗﻄﺆﻫﻢ‬
‫ﺍﻟﻨﺎﺱ ﳍﻮﺍﻧـﻬﻢ ﻋﻠﻰ ﺍﷲ"‪ .‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﻜﱪﻳﺎﺀ ﺭﺩﺍﺋﻲ ﻭﺍﻟﻌﻈﻤﺔ ﺇﺯﺍﺭﻱ ﻓﻤﻦ ﻧﺎﺯﻋﲏ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻤﺎ ﻗﺬﻓﺘﻪ ﰲ‬
‫ﺍﻟﻨﺎﺭ")‪ .(٣‬ﻭﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻜﱪ ﻛﺜﲑﺓ ﻣﺸﻬﻮﺭﺓ‪.‬‬

‫‪ ١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪.‬‬

‫‪ ٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ‪.‬‬
‫‪ ٣‬ﺭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
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‫ﻓﻠﻴﺤﺮﺹ ﺍﳌﺴﻠﻢ ﺃﻥ ﳚﺘﻨﺐ ﻋﻦ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺃﻥ ﻳﺘﻮﻗﱠﻰ ﻋﻦ ﺇﻳﺬﺍﺀ‬

‫ﺍﳌﺴﻠﻢ ﺑﺜﻠﺐ ﻋِﺮﺿﻪ ﻭﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ‪:‬‬
‫ﺩﻣُﻪ ﻭﻣﺎﻟﻪ ﻭﻋِﺮﺿﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻌﺼﻮﻡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)‪.(١‬‬
‫ﻭﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻛﻤﺎ ﻳﺆﺫﻱ ﺃﺧﺎﻩ ﺑﺎﻟﻄﻌﻦ ﰲ ﻧﺴﺒﻪ ﻛﺬﻟﻚ ﻳﺆﺫﻱ ﻧﻔﺴﻪ ﺑﻌﺮﺿﻬﺎ‬
‫ﻟﻌﻘﺎﺏ ﺭﺑـﻬﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺘﺒﻴﺢ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﻤﻈﻠﻮﻡ ﺃﻥ ﳚﺰﻱ‬
‫ﺍﻟﺴﻴﺌﺔ ﺑﺴﻴّﺌﺔ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻜﺎﻓﺊ ﻃﺎﻋﻨَﻪ ﻭﻳﺴﺒّﻪ ﻭﻳﺆ ِﺫﻳَﻪ ﲟﺜﻞ ﺃﺫﻳّﺘﻪ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺽ ﺃﺧﻴﻪ ﻟﻜﻦ ﻻ ﻳﻄﻌﻦ ﺁﺑﺎﺀﻩ‬ ‫ﺐ ﺑﻪ ﻋِﺮ َ‬ ‫ﻋِﺮﺿﻪ ﻣُﻬﺪّﺭﺍ ﳚﻮﺯ ﹶﺛ ﹾﻠﺒُﻪُ ﺑﹺﻤﺜﻞ ﻣﺎ ﹶﺛﹶﻠ َ‬
‫ﻭﺃﻣﻬﺎﺗﻪ ﺃﺻﻼ‪ ،‬ﻓﺈﻧـﻬﻢ ﱂ ﻳﺆﺫﻭﻩ ﻓﻼ ﻳﺒﺎﺡ ﻟﻪ ﺇﻳﺬﺍﺅﻫﻢ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺁﻧﻔﺎ‬
‫ﻧﻘﻼ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ‪.‬‬

‫‪ ١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻓﻴﻪ ﲝﺴﺐ ﺍﻣﺮﺉ ﻣﻦ ﺍﻟﺸﺮ ﺃﻥ ﳛﻘﺮ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ‪،‬‬
‫ﻛﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﺮﺍﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﻭﻋﺮﺿﻪ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ ﺃﻥ ﺍﻟﻌﺼﺒﻴﺔ ﻏﺮﻳﺰﺓ ﻣﻦ ﻏﺮﺍﺋﺰ ﺍﻟﻨﺎﺱ ﻭﻃﺒﻴﻌﺘﻬﻢ‬

‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺘﻌﺼﺐ ﺩﺍﺀ ﺩﻓﲔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻣﻦ ﻓﻴﻪ ﻛﻤﻮﻥ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﺰﻧﺪ‬
‫ﻭﺍﻟﺪﻫﻦ ﰲ ﺍﻟﻠﱭ ﻓﻘﻠﹼﻤﺎ ﻳﺴﻠﻢ ﻣﻨﻪ ﺃﺣﺪ ﻋﻨﺪ ﻭﺟﻮﺩ ﺩﻭﺍﻋﻴﻪ ﻭﺣﺼﻮﻝ ﺃﺳﺒﺎﺑﻪ‬
‫ﺤﺮﱢ ُﻙ‬
‫ﺍﳌﻘﺘﻀﻴﺔ ﻟﻪ ﺇﻻ ﻣﻦ ﻟﻄﻒ ﺍﷲ ﺑﻪ ﻭﻋﺼﻤﺘﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ُﻳ َ‬
‫ﺍﻷﻋﺼﺎﺏ ﻷْﺗ ﹶﻔ ِﻪ ﺍﻷﺳﺒﺎﺏ)‪ (١‬ﻭﻳﺜﲑ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻷﺣﺒﺎﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﰲ ﻣﻘﺪﻣﺘﻪ‪ :‬ﺇﻥ ﻟﻘﺮﻳﺐ ﻳﺞ ﻱ ﻓﺴﻪ ﻍ"ﺿﺔ)‪ (٢‬ﻣﻦ ﻇﻠﻢ‬
‫ﻗﺮﻳﺒﻪ ﺃﻭ ﺍﻟﻌﺪﺍﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻮ ّﺩ ﻟﻮ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ﻳﺼﻠﻪ ﻣﻦ ﺍﳌﻌﺎﻃﺐ‬

‫‪١‬ﻭﻛﺜﲑﺍ ﻣﺎ ﺗﺒﺘﺪﺃ ﻓﱳ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺃﻗﻞ ﺷﻲﺀ ﻣﺜﻞ ﺇﺗﻼﻑ ﺷﺎﺓ ﺃﻭ ﺑﻌﲑ ﰒ ﺗﻔﺸﻮ ﻭﺗﺰﻳﺪ ﻓﺘﺴﺘﻤﺮ‬
‫ﺳﻨﲔ ﻛﺜﲑﺓ‪ ،‬ﻭﺗـﻬﻠﻚ ﻓﻴﻬﺎ ﺧﻼﺋﻖ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﺣﺮﺏ ﺍﻟﺒﺴﻮﺱ‪ ،‬ﻭﺣﺎﺻﻞ ﻗﺼﺘﻬﺎ ﻛﻤﺎ ﰲ‬
‫"ﺍﻹﺭﺷﺎﺩ ﺍﻟﺸﺎﰲ ﻋﻠﻰ ﻣﱳ ﺍﻟﻜﺎﰲ ﰲ ﻋﻠﻤﻰ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ" ﺃﻥ ﺍﻟﺒﺴﻮﺱ ‪-‬ﺑﻔﺘﺢ ﺍﳌﻮﺣﺪﺓ‪-‬‬
‫ﺫﻫﺒﺖ ﻟﺰﻳﺎﺭﺓ ﺃﺧﺘﻬﺎ ﻫﻴﻠﺔ ﺃﻡ ﺟﺴﺎﺱ ﻭﻛﺎﻧﺖ ﺇﺫ ﺫﺍﻙ ﺭﺍﻛﺒﺔ ﻋﻠﻰ ﻧﺎﻗﺔ ﺟﺎ ﹴﺭ ﳍﺎ ﻣﻦ ﻗﺒﻴﻠﺔ ﺟﺮﻡ ﺑﻦ‬
‫ﺽ ﻓﻠﻢ ﻳﻜﻦ ﻳﺮﻋﺎﻫﺎ ﺇﻻ ﺇﺑﻞ ﺟﺴﺎﺱ ﳌﺼﺎﻫﺮﺓ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺭﻳﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻛﻠﻴﺐ ﻗﺪ ﲪﻰ ﻗﻄﻌﺔ ﺃﺭ ﹴ‬
‫ﺧﺮﺟﺖ ﺍﻟﻨﺎﻗﺔ ﰲ ﺇﺑﻞ ﺟﺴﺎﺱ ﺗﺮﻋﻰ ﲪﻰ ﻛﻠﻴﺐ ﻓﺎﺳﺘﻐﺮﺑـﻬﺎ ﻛﻠﻴﺐ ﻓﺮﻣﺎﻫﺎ ﲝﺮﺑﺔ ﻓﺄﺗﻠﻒ‬
‫ﺿﺮﻋﻬﺎ ﻓﻮﻟﺖ ﺍﻟﻨﺎﻗﺔ ﺣﱴ ﺑﺮﻛﺖ ﻋﻨﺪ ﺻﺎﺣﺒﻬﺎ ﺍﳉﺮﻣﻲ ﻭﺿﺮﻋﻬﺎ ﻳﺸﺨﺐ ﻟﺒﻨﺎ ﻭﺩﻣﺎ‪ ،‬ﻓﺼﺎﺣﺖ‬
‫ﺑﺴﻮﺱ ﻗﺎﺋﻠﺔ ﻭﺍ ﹸﺫﻻﹼﻩ ﻭﺍﻏﺮﺑﺘﺎﻩ‪ ،‬ﻓﻘﺎﻝ ﺟﺴﺎﺱ ﳍﺎ‪ :‬ﺃﻳﺘﻬﺎ ﺍﳊﺮﺓ ﺃﻫﺪﺋﻲ‪ ،‬ﻓﻮ ﺍﷲ ﻷﻋﻘِﺮ ﹼﻥ ﻓﺤﻼ ﻫﻮ‬
‫ﺃﻋﺰ ﻋﻠﻰ ﺃﻫﻠﻪ ﻣﻨﻬﺎ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻛﻠﻴﺒﺎ ﻓﻈﻦ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻔﺤﻞ ﻓﺤﻼ ﻋﻨﺪﻩ ﺃﻋﺰ ﺇﺑﻠﻪ ﻓﻘﺎﻝ‪ :‬ﺩﻭﻥ‬
‫ﻋﻘﺮﻩ ﺧﺮﻁ ﻗﺘﺎﺩ ﻣﻊ ﺃﻥ ﺟﺴﺎﺱ ﱂ َﻳ ْﻌ ﹺﻦ ﺑﺎﻟﻔﺤﻞ ﺇﻻ ﻧﻔﺲ ﻛﻠﻴﺐ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﺟﺴﺎﺱ ﻳﺘﻮﻗﻊ ﻏﺮﺓ‬
‫ﻛﻠﻴﺐ ﺃﻱ ﻏﻔﻠﺘﻪ ﺣﱴ ﺧﺮﺝ ﻭﺗﺒﺎﻋﺪ ﻋﻦ ﺍﳊﻤﻰ ﻓﺨﺮﺝ ﺟﺴﺎﺱ ﰲ ﺃﺛﺮﻩ ﻭﺗﺒﻌﻪ ﻋﻤﺮﻭ ﻓﺮﻣﺎﻩ‬
‫ﺟﺴﺎﺱ ﲝﺮﺑﺔ ﰲ ﺻﻠﺒﻪ ﻓﻘﺎﻝ ﻛﻠﻴﺐ ﻟﻌﻤﺮﻭ‪ :‬ﺃﻏﺜﲏ ﺑﺸﺮﺑﺔ ﻣﺎﺀ‪ ،‬ﻓﺄﺟﻬﺰ ﻋﻤﺮﻭ ﻋﻠﻴﻪ ﺃﻱ َﺗﻤّﻢ ﻗﺘﻠﻪ‬
‫ﻭﻟﺬﻟﻚ ﻗﻴﻞ‪:‬‬
‫ﻛﺎﳌﺴﺘﺠﲑ ﻣﻦ ﺍﻟﺮﻣﻀﺎﺀ ﺑﺎﻟﻨﺎﺭ‬ ‫ﺍﳌﺴﺘﺠﲑ ﺑﻌﻤﺮﻭ ﻋﻨﺪ ﻛﺮﺑﺘﻪ‬
‫ﻓﺎﺳﺘﻤﺮ ﺍﻟﺸ ّﺮ ﻭﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺗﻐﻠﺐ ﻭﺑﲔ ﺁﻝ ﺑﻜﺮ ﻗﺒﻴﻠﺔ ﺟﺴﺎﺱ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻓﻴﻬﺎ ﻛﻠﻬﺎ‬
‫ﻫﻮ ﺗﻐﻠﺐ‪ ،‬ﻭﰲ ﺍﳌﺜﻞ‪ :‬ﺃﺷﺄﻡ ﻣﻦ ﺍﻟﺒﺴﻮﺱ ﺍﻫـ ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﺃﻥ ﺍﻟﺒﺴﻮﺱ ﺍﺳﻢ ﺍﻟﻨﺎﻗﺔ ﺃﻭ‬
‫ﺍﺳﻢ ﺍﻣﺮﺓ ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪.‬‬
‫‪ ٢‬ﺍﻟﻘﻀﺎﺿﺔ ﺍﻟﺬﹼﻟﺔ ﻭﺍﳌﻨﻘﺼﺔ ‪.‬‬
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‫ﻭﺍﳌﻬﺎﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻃﺒﻴﻌﺔ ﰲ ﺍﻟﺒﺸﺮ ﻣﺬ ﻛﺎﻧﻮﺍ ﻭﻣﺎ ﺟﻌﻞ ﺍﷲ ﰲ ﻗﻠﻮﺏ ﻋﺒﺎﺩﻩ‬

‫ﻣﻦ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﱡﻨ َﻌﺮَﺓ)‪ (١‬ﻋﻠﻰ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻬﻢ ﻭﻗﺮﺑﺎﺋﻬﻢ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻄﺒﺎﺋﻊ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺑـﻬﺎ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﺿﺪ ﻭﺍﻟﺘﻨﺎﺻﺮ‪ ،‬ﻭﺗﻌﻈﻢ ﺭﻫﺒﺔ ﺍﻟﻌﺪﻭ ﳍﻢ ‪.‬‬
‫ﻭﻗﺪ ﺑﻠﻐﺖ ﺧﻄﻮﺭﺗﻪ ﺃﻥ ﻭﻗﻊ ﰲ ﺷﺒﻜﺘﻪ ﺑﻌﺾ ﺍﻷﻛﺎﺑﺮ ﻣﻦ ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻓﻘﺪ ﺭﻭﻯ ﺃﻥ ﻟﺒﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﻠﺘﺎﺕ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﻭﻣﻴﻮﻝ‬
‫ﺇﻟﻴﻬﺎ ﻭﺃﻧﻪ ﺃﺻﺎﺏ ﺑﻠﻠﻬﺎ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺛﻴﺎﺑـﻬﻢ ﺍﻟﻨﻘﻴﺔ ﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﻻ‬
‫ﺗﺜﺒﺖ ﰲ ﻗﻠﻮﺑـﻬﻢ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﻨﲑﺓ ﺇﻻ ﳊﻈﺔ ﺃﻭ ﳊﻈﺎﺕ ﻳﺴﲑﺓ ﻓﻴﺘﻨﺒﻬﻮﻥ‬
‫ﺑﺄﺳﺮﻉ ﻭﻗﺖ ﻭﻳﺘﺬﻛﺮﻭﻥ ﺃﻥ ﺫﻟﻚ ﺧﻄﻔﺔ ﺷﻴﻄﺎﻧﻴﺔ ﺃﻭ ﺍﻧﻔﻌﺎﻝ ﻧﻔﺴﺎﱐ‬
‫ﻓﻴﻌﻮﺩﻭﻥ ﻣﺴﺮﻋﲔ ﺇﱃ ﻫﺪﻳﻬﻢ ﻭﻭﻗﺎﺭﻫﻢ ﻭﻣﻌﺎﱄ ﺃﺧﻼﻗﻬﻢ‪ .‬ﻓﻬﻢ ﳑّﻦ ﻗﺎﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﻢ‪} :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺇﺫﺍ ﻣﺴﻬﻢ ﻃﻴﻒ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺬﻛﺮﻭﺍ‬
‫ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﺼﺮﻭﻥ{‪.‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ﻋﻦ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺍﺳﺘﻌﺬﺭ)‪ (٢‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻳﻌﺬﺭﱐ‬

‫‪ ١‬ﻭﰲ ﻣﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ :‬ﺍﻟﱡﻨ َﻌﺮَﺓ ﺍﻟﻜﱪ ﻭﺍﳋﻴﻼﺀ ﻭﺍﻟﻌﺼﺒﻴﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ َﻧﻌﱠﺎﺭ ﰲ ﺍﻟﻔﱳ َﺧﺮﱠﺍﺝ ﻓﻴﻬﺎ‬
‫ﺳﻌّﺎﺀ‪ ،‬ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ‪ :‬ﺍﻟﻨﻌﺮﺓ ﻛﻬﻤﺰﺭﺓ ﺍﳋﻴﻼﺀ ﻭﺍﻟﻜﱪ‪ ،‬ﻧﻌﺮ ﺍﻟﻘﻮﻡ ﻫﺎﺟﻮﺍ ﻭﺍﺟﺘﻤﻌﻮﺍ ﰲ ﺍﳊﺮﺏ‪،‬‬
‫ﻭﰲ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ‪َ :‬ﻧﻌَﺮ ﰲ ﺍﻟﻔﺘﻨﺔ ﺳﻌﻰ ﻭﺟﺎﺀ ﻭﺫﻫﺐ‪ ،‬ﻭﺍﻟﻨﻌﺎﺭ ﰲ ﺍﻟﻔﱳ ﻳﺴﻌﻰ ﻓﻴﻬﺎ ﻭﻳﺼﻮﺕ‬
‫ﺑﺎﻟﻨﺎﺱ ‪.‬‬
‫‪٢‬ﻗﺎﻝ ﰲ ﺍﻟﻔﺘﺢ ﰲ ﺷﺮﺣﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ ﻃﻠﺐ ﻣﻦ ﻳﻌﺬﺭ ﻣﻨﻪ ﺃﻱ ﻳﻨﺼﻔﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻳﻨﺼﺮﱐ ﻭﺍﻟ َﻌ ِﺬﺭُ ﺍﻟﻨﺎﺻﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻦ ﻳﻨﺘﻘﻢ ﱄ ﻣﻨﻪ ﻭﻫﻮ ﻛﺎﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻭﻳﺆﻳﺪﻩ ﻗﻮﻝ‬
‫ﺳﻌﺪ‪ :‬ﺃﻧﺎ ﺃﻋﺬﺭﻙ ﻣﻨﻪ ﺍﻫـ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ‪ :‬ﺃﻱ ﻣﻦ ﻳﻘﻮﻡ ﺑﻌﺬﺭﻱ ﺇﻥ ﻛﺎﻓﺄﺗﻪ ﻋﻠﻰ‬
‫ﻗﺒﻴﺢ ﻓﻌﻠﻪ ﻭﻻ ﻳﻠﻮﻣﲏ ‪.‬‬
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‫ﻣﻦ ﺭﺟﻞ ﻗﺪ ﺑﻠﻐﲏ ﻋﻨﻪ ﺃﺫﺍﻩ ﰲ ﺃﻫﻠﻲ؟ ﻭﺍﷲ ﻣﺎ ﻋﻠﻤﺖ ﻋﻠﻰ ﺃﻫﻠﻲ ﺇﻻ ﺧﲑﺍ‪،‬‬
‫ﻭﻟﻘﺪ ﺫﻛﺮﻭﺍ ﺭﺟﻼ ﻣﺎ ﻋﻠﻤﺖ ﻋﻠﻴﻪ ﺇﻻ ﺧﲑﺍ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﻋﻠﻰ ﺃﻫﻠﻲ ﺇﻻ‬
‫ﻣﻌﻲ‪ .‬ﻗﺎﻟﺖ‪ :‬ﻓﻘﺎﻡ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺃﺧﻮ ‪-‬ﺑﲏ ﻋﺒﺪ ﺍﻷﺷﻬﻞ‪ -‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﻋﺬﺭﻙ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺍﻷﻭﺱ ﺿﺮﺑﺖ ﻋﻨﻘﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ‬
‫ﺇﺧﻮﺍﻧﻨﺎ ﻣﻦ ﺍﳋﺰﺭﺝ ﺃﻣﺮﺗﻨﺎ ﻓﻔﻌﻠﻨﺎ ﺃﻣﺮﻙ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻘﺎﻡ ﺭﺟﻞ ﻣﻦ ﺍﳋﺰﺭﺝ‬
‫‪-‬ﻭﻛﺎﻧﺖ ﺃﻡ ﺣﺴﺎﻥ ﺑﻨﺖ ﻋﻤﻪ ﻣﻦ ﻓﺨﺬﻩ)‪ (١‬ﻭﻫﻮ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻭﻫﻮ ﺳﻴﺪ‬
‫ﺍﳋﺰﺭﺝ ﻗﺎﻟﺖ‪ :‬ﻭﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﺭﺟﻼ ﺻﺎﳊﺎ ﻭﻟﻜﻦ ﺍﺣﺘﻤﻠﺘﻪ ﺍﳊﻤﻴﺔ ﻓﻘﺎﻝ‬
‫ﻟﺴﻌﺪ‪ :‬ﻛﺬﺑﺖ ﻟﻌﻤﺮ ﺍﷲ ﻻ ﺗﻘﺘﻠﻪ ﻭﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﻗﺘﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ‬
‫ﺭﻫﻄﻚ ﻣﺎ ﺃﺣﺒﺒﺖ ﺃﻥ ﻳﻘﺘﻞ‪ ،‬ﻓﻘﺎﻡ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ﻭﻫﻮ ﺍﺑﻦ ﻋﻢ ﺳﻌﺪ ﻓﻘﺎﻝ‬
‫ﻟﺴﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‪ :‬ﻛﺬﺑﺖ ﻟﻌﻤﺮ ﺍﷲ ﻟﻨﻘﺘﻠﻨﻪ ﻓﺈﻧﻚ ﻣﻨﺎﻓﻖ ﲡﺎﺩﻝ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ‪،‬‬
‫ﻗﺎﻟﺖ‪ :‬ﻓﺜﺎﺭ ﺍﳊﻴﺎﻥ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﺣﱴ ﳘﻮﺍ ﺃﻥ ﻳﻘﺘﺘﻠﻮﺍ ﻭﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻠﻢ ﻳﺰﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﳜﻔﻀﻬﻢ ﺣﱴ ﺳﻜﺘﻮﺍ ﻭﺳﻜﺖ‪ .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ‬
‫ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ‪ :‬ﳑﺎ ﻳﺆﺧﺬ ﻣﻦ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻛﺮﺍﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ‬
‫ﺻﺎﺣﺒﻪ ﺃﻭ ﻗﺮﻳﺒﻪ ﺇﺫﺍ ﺁﺫﻯ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﺃﻭ ﻓﻌﻞ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺒﺎﺋﺢ ﻛﻤﺎ‬

‫‪١‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ﰲ ﺷﺮﺣﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻳﻌﲏ ﺃﻥ ﺃﻡ ﺣﺴﺎﻥ ﺍﻟﱵ ﺍﺷﺘﺮﻛﺖ ﰲ ﺍﻹﻓﻚ ﻫﻲ‬
‫ﺑﻨﺖ ﻋﻢ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‪ .‬ﻭﺃﻡ ﺣﺴﺎﻥ ﺍﲰﻬﺎ ﺍﻟﻔﺮﻳﻌﺔ ﺑﻨﺖ ﺧﺎﻟﺪ ﺑﻦ ﺧﻨﻴﺲ ﻳﻦ ﻟﻮﺫﺍﻥ ﺑﻦ ﻋﺒﺪﻭ ّﺩ‬
‫ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺛﻌﻠﺒﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﻣﻦ ﻓﺨﺪﻩ ﺑﻌﺪ ﻗﻮﻟﻪ ﺑﻨﺖ ﻋﻤﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧـﻬﺎ ﻟﻴﺴﺖ ﺑﻨﺖ ﻋﻤﻪ ﳊﹼﺎ‬
‫ﻷﻥ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﳚﺘﻤﻊ ﻣﻌﻬﺎ ﰲ ﺛﻌﻠﺒﺔ ﺍﻫـ ﻭﻗﻮﻟﻪ‪ :‬ﳊﹼﺎ ﺃﻱ ﻻﺻﻖ ﺍﻟﻨﺴﺐ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﺑﻦ‬
‫ﺖ ﺍﺑﻦ ﻋ ّﻢ‬
‫ﱀ‪ :‬ﻻﺻﻖ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﳊﹼﺎ ﻛﺎﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﻌﺸﲑﺓ‪ ،‬ﻗﻠ َ‬ ‫ﻋﻤﻲ ﳊﹼﺎ‪ ،‬ﻭﺍﺑﻦ ﻋﻢ ﹼ‬
‫ﺍﻟﻜﻼﻟﺔ‪ ،‬ﻭﺍﺑﻦ ﻋ ّﻢ ﻛﻼﻟﺔ ﺍﻫـ ﻗﺎﻣﻮﺱ ‪.‬‬
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‫ﻓﻌﻠﺖ ﺃﻡ ﻣﺴﻄﺢ ﰲ ﺩﻋﺎﺋﻬﺎ ﻋﻠﻴﻪ ﺍﻫـ ﻳﻌﲏ ﻗﻮﳍﺎ‪ :‬ﺗﻌﺲ ﻣﺴﻄﺢ ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺍﳋﺎﺋﻀﲔ ﰲ ﺍﻹﻓﻚ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ‪ :‬ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺳﺐ‬
‫ﺍﳌﺘﻌﺼﺐ ﳌﺒﻄﻞ ﻛﻤﺎ ﺳﺐ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻟﺘﻌﺼﺒﻪ‬
‫ﻟﻠﻤﻨﺎﻓﻖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻚ ﻣﻨﺎﻓﻖ ﲡﺎﺩﻝ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻧﻚ ﺗﻔﻌﻞ ﻓﻌﻞ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﻭﱂ ﻳﺮﺩ ﺍﻟﻨﻔﺎﻕ ﺍﳊﻘﻴﻘﻲ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺘﻌﺼﺐ ﻷﻫﻞ ﺍﻟﺒﺎﻃﻞ‬
‫ﳜﺮﺝ ﻣﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻜﺮﺍﺑﻴﺴﻲ ﺻﺎﺣﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ‬
‫ﻣﻨﻊ ﺍﳊﻜﻢ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ ﲟﺎ ﺑﺪﺍ ﻣﻦ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻭﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ‬
‫ﻭﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻣﻦ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ ﺣﱴ ﻛﺎﺩﻭﺍ‬
‫ﻳﻘﺘﺘﻠﻮﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﺍﻟﻐﻀﺐ ﳜﺮﺝ ﺍﳊﻠﻴﻢ ﺍﳌﺘﻘﻲ ﺇﱃ ﻣﺎﻻ ﻳﻠﻴﻖ ﺑﻪ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺧﺮﺝ ﺍﻟﻐﻀﺐ ﻗﻮﻣﺎ ﻣﻦ ﺧﻴﺎﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﲝﻀﺮﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺇﱃ ﻣﺎﻻ ﻳﺸﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧـﻬﺎ ﻣﻨﻬﻢ ﺯﻟﺔ ﺍﻫـ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﰲ ﺑﺎﺏ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻛﺎﺩﻭﺍ ﻳﻘﺘﺘﻠﻮﻥ ﳌﺎ‬
‫ﺫﻛﺮّﻫﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻟﺸﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﰒ ﻋﺮﻓﻮﺍ ﺃﻧـﻬﺎ‬
‫ﻧﺰﻏﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﻟﻘﻮﺍ ﺍﻟﺴﻼﺡ ﻭﻋﺎﻧﻖ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺎﻛﲔ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺍﺗـﻬﺎﻡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﻘﺒﻠﻴّﺔ ﻭﺑﺮﺍﺀﺗﻪ ﻣﻦ ﺫﻟﻚ ﻛﱪﺍﺀﺓ ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ ﺍﺑﻦ ﻳﻌﻘﻮﺏ‬
‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪ :‬ﻗﺎﻝ‬
‫ﻧﺎﺱ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺣﲔ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻣﺎ ﺃﻓﺎﺀ ﻣﻦ ﺃﻣﻮﺍﻝ ﻫﻮﺍﺯﻥ‬
‫ﻓﻄﻔﻖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﻄﻲ ﺭﺟﺎﻻ ﺍﳌﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻐﻔﺮ‬
‫ﺍﷲ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﻄﻲ ﻗﺮﻳﺸﺎ ﻭﻳﺘﺮﻛﻨﺎ ﻭﺳﻴﻮﻓﻨﺎ ﺗﻘﻄﺮ‬
‫ﻣﻦ ﺩﻣﺎﺋﻬﻢ !! ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻓﺤﺪﺙ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﲟﻘﺎﻟﺘﻬﻢ‪ ،‬ﻓﺄﺭﺳﻞ ﺇﱃ ﺍﻷﻧﺼﺎﺭ ﻓﺠﻤﻌﻬﻢ ﰲ ﻗﺒﺔ ﻣﻦ ﺃﺩﻡ ﻭﱂ ﻳﺪﻉ ﻣﻌﻬﻢ‬
‫ﻏﲑﻫﻢ‪ ،‬ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻗﺎﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺣﺪﻳﺚ‬
‫ﺑﻠﻐﲏ ﻋﻨﻜﻢ؟ ﻓﻘﺎﻝ ﻓﻘﻬﺎﺀ ﺍﻷﻧﺼﺎﺭ‪ :‬ﺃﻣﺎ ﺭﺅﺳﺎﺅﻧﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻭﺃﻣﺎ ﻧﺎﺱ ﻣﻨﺎ ﺣﺪﻳﺜﺔ ﺃﺳﻨﺎﻧـﻬﻢ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻐﻔﺮ ﺍﷲ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﻄﻲ ﻗﺮﻳﺸﺎ ﻭﻳﺘﺮﻛﻨﺎ ﻭﺳﻴﻮﻓﻨﺎ ﺗﻘﻄﺮ ﻣﻦ ﺩﻣﺎﺋﻬﻢ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻓﺈﱐ ﺃﻋﻄﻲ ﺭﺟﺎﻻ ﺣﺪﻳﺜﻲ ﻋﻬﺪ ﺑﻜﻔﺮ ﺃﺗﺄﻟﻔﻬﻢ‪،‬‬
‫ﺃﻣﺎ ﺗﺮﺿﻮﻥ ﺃﻥ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺑﺎﻷﻣﻮﺍﻝ ﻭﺗﺬﻫﺒﻮﻥ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺇﱃ ﺭﺣﺎﻟﻜﻢ؟ ﻓﻮ ﺍﷲ ﳌﺎ ﺗﻨﻘﻠﺒﻮﻥ ﺑﻪ ﺧﲑ ﳑﺎ ﻳﻨﻘﻠﺒﻮﻥ ﺑﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﺭﺿﻴﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺳﺘﺠﺪﻭﻥ ﺃﺛﺮﺓ‬
‫ﺷﺪﻳﺪﺓ ﻓﺎﺻﱪﻭﺍ ﺣﱴ ﺗﻠﻘﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺈﱐ ﻋﻠﻰ ﺍﳊﻮﺽ )‪. (١‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﳌﺴﻠﻢ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻋﻦ ﺃﻧﺲ ﺃﻳﻀﺎ ﻗﺎﻝ‪ :‬ﳌﺎﻛﺎﻥ‬
‫ﻳﻮﻡ ﺣﻨﲔ ﺃﻗﺒﻠﺖ ﻫﻮﺍﺯﻥ ﻭﻏﻄﻔﺎﻥ ﻭﻏﲑﻫﻢ ﺑﻨﻌﻤﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ‪ ،‬ﻭﻣﻊ ﺍﻟﻨﱯ‬

‫‪١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﻏﺰﻭﺓ ﺍﻟﻄﺎﺋﻒ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺇﻋﻄﺎﺀ ﺍﳌﺆﻟﻔﺔ‬
‫ﻗﻠﻮﺑـﻬﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪.‬‬
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‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺸﺮﺓ ﺁﻻﻑ ﻭﻣﻦ ﺍﻟﻄﻠﻘﺎﺀ)‪ (١‬ﻓﺄﺩﺑﺮﻭﺍ ﻋﻨﻪ ﺣﱴ ﺑﻘﻲ‬
‫ﻭﺣﺪﻩ ﻓﻨﺎﺩﻱ ﻳﻮﻣﺌﺬ ﻧﺪﺍﺋﲔ ﱂ ﳜﻠﻂ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﻟﺘﻔﺖ ﻋﻦ ﳝﻴﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎﻣﻌﺸﺮ‬
‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﺒﻴﻚ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﺑﺸﺮ ﳓﻦ ﻣﻌﻚ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ ﻋﻦ ﻳﺴﺎﺭﻩ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﻗﺎﻟﻮﺍ‪ :‬ﻟﺒﻴﻚ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﺑﺸﺮ ﳓﻦ ﻣﻌﻚ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺑﻐﻠﺔ ﺑﻴﻀﺎﺀ‪ ،‬ﻓﻨـﺰﻝ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺎﻧـﻬﺰﻡ ﺍﳌﺸﺮﻛﻮﻥ‬
‫ﻓﺄﺻﺎﺏ ﻳﻮﻣﺌﺬ ﻏﻨﺎﺋﻢ ﻛﺜﲑﺓ ﻓﻘﺴﻢ ﰲ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻟﻄﻠﻘﺎﺀ ﻭﱂ ﻳﻌﻂ ﺍﻷﻧﺼﺎﺭ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻷﻧﺼﺎﺭ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ)‪ (٢‬ﻓﻨﺤﻦ ﻧﺪﻋﻰ ﻭﻳﻌﻄﻰ ﺍﻟﻐﻨﻴﻤﺔ‬
‫ﻏﲑﻧﺎ‪ ،‬ﻓﺒﻠﻐﻪ ﺫﻟﻚ ﻓﺠﻤﻌﻬﻢ ﰲ ﻗﺒﺔ ﻓﻘﺎﻝ‪ :‬ﻳﺎﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﻣﺎ ﺣﺪﻳﺚ ﺑﻠﻐﲏ‬
‫ﻋﻨﻜﻢ ﻓﺴﻜﺘﻮﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﺃﻻ ﺗﺮﺿﻮﻥ ﺃﻥ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﺪﻧﻴﺎ ﻭﺗﺬﻫﺒﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲢﻮﺯﻭﻧﻪ ﺇﱃ ﺑﻴﻮﺗﻜﻢ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻟﻮ ﺳﻠﻚ ﺍﻟﻨﺎﺱ ﻭﺍﺩﻳﺎ‬
‫ﻭﺳﻠﻜﺖ ﺍﻷﻧﺼﺎﺭ ﺷﻌﺒﺎ ﻷﺧﺬﺕ ﺷﻌﺐ ﺍﻷﻧﺼﺎﺭ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ)‪ (٣‬ﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺬﺭﻱ ﻗﺎﻝ‪:‬‬
‫ﳌﺎ ﺃﺻﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻐﻨﺎﺋﻢ ﻳﻮﻡ ﺣﻨﲔ ﻭﻗﺴﻢ‬
‫ﻟﻠﻤﺘﺄﻟﻔﲔ ﻣﻦ ﻗﺮﻳﺶ ﻭﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ﻣﺎ ﻗﺴﻢ ﻭﱂ ﻳﻜﻦ ﰲ ﺍﻷﻧﺼﺎﺭ ﻣﻨﻬﺎ‬
‫ﺷﻲﺀ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ ﻭﺟﺪ ﻫﺬﺍ ﺍﳊﻲ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﰲ ﺃﻧﻔﺴﻬﻢ ﺣﱴ ﻗﺎﻝ‬

‫‪ ١‬ﻛﺬﺍ ﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﻟﻪ ﻋﺸﺮﺓ ﺁﻻﻑ ﻭﺍﻟﻄﻠﻘﺎﺀ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻋﺸﺮﺓ ﺁﻻﻑ‬
‫ﻭﻣﻌﻪ ﺍﻟﻄﻠﻘﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻟﻄﻠﻘﺎﺀ ﺑﻀﻢ ﺍﻟﻄﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻼﻡ ﻭﺑﺎﳌﺪ‪ ،‬ﻭﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ‪ .‬ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻮﻣﺌﺬ ﺍﺛﲎ ﻋﺸﺮ ﺃﻟﻔﺎ‪ ،‬ﻋﺸﺮﺓ ﺁﻻﻑ ﺷﻬﺪﻭﺍ ﺍﻟﻔﺘﺢ‬
‫ﻭﺃﻟﻔﺎﻥ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ﻭﻣﻦ ﺍﻧﻀﺎﻑ ﺇﻟﻴﻬﻢ ‪.‬‬
‫‪٢‬ﻛﺬﺍ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﰲ ﻣﺴﻠﻢ ‪ :‬ﺍﻟﺸﺪﺓ ‪.‬‬
‫‪٣‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻃﺒﻌﺔ ﺑﲑﻭﺕ‪ ،‬ﺟـ‪٤‬ﺹ‪. ٣٥٨‬‬
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‫ﻗﺎﺋﻠﻬﻢ‪ :‬ﻟﻘﻲ ﻭﺍﷲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻣﻪ‪ ،‬ﻓﻤﺸﻰ ﺳﻌﺪ ﺑﻦ‬
‫ﻋﺒﺎﺩﺓ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻫﺬﺍ‬
‫ﺍﳊﻲ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻗﺪ ﻭﺟﺪﻭﺍ ﻋﻠﻴﻚ ﰲ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻴﻢ؟ ﻗﺎﻝ‪ :‬ﻓﻴﻤﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﻗﺴﻤﻚ ﻫﺬﻩ ﺍﻟﻐﻨﺎﺋﻢ ﰲ ﻗﻮﻣﻚ ﻭﰲ ﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ﻭﱂ ﻳﻜﻦ ﻓﻴﻬﻢ‬
‫ﻣﻦ ﺫﻟﻚ ﺷﻲﺀ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻓﺄﻳﻦ ﺃﻧﺖ ﻣﻦ‬
‫ﺫﻟﻚ ﻳﺎ ﺳﻌﺪ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻧﺎ ﺇﻻ ﺍﻣﺮﺅ ﻣﻦ ﻗﻮﻣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻓﺎﲨﻊ ﱄ ﻗﻮﻣﻚ ﰲ ﻫﺬﻩ ﺍﳊﻈﲑﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﻓﺄﻋﻠﻤﲏ‪،‬‬
‫ﻓﺨﺮﺝ ﺳﻌﺪ ﻓﺼﺮﺥ ﻓﻴﻬﻢ ﻓﺠﻤﻌﻬﻢ ﰲ ﺗﻠﻚ ﺍﳊﻈﲑﺓ ﻓﺠﺎﺀ ﺭﺟﻞ ﻣﻦ‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻓﺄﺫﻥ ﻟﻪ ﻓﺪﺧﻠﻮﺍ ﻭﺟﺎﺀ ﺁﺧﺮﻭﻥ ﻓﺮﺩﻫﻢ ﺣﱴ ﺇﺫﺍ ﱂ ﻳﺒﻖ ﻣﻦ‬
‫ﺍﻷﻧﺼﺎﺭ ﺃﺣﺪ ﺇﻻ ﺍﺟﺘﻤﻊ ﻟﻪ ﺃﺗﺎﻩ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﺍﺟﺘﻤﻊ ﻟﻚ ﻫﺬﺍ‬
‫ﺍﳊﻲ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺣﻴﺚ ﺃﻣﺮﺗﲏ ﺃﻥ ﺃﲨﻌﻬﻢ‪ ،‬ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻡ ﻓﻴﻬﻢ ﺧﻄﻴﺒﺎ ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ ﰒ ﻗﺎﻝ‪:‬‬
‫ﻳﺎﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﺃﱂ ﺁﺗﻜﻢ ﺿﻼﻻ ﻓﻬﺪﺍﻛﻢ ﺍﷲ ﻭﻋﺎﻟﺔ ﻓﺄﻏﻨﺎﻛﻢ ﺍﷲ ﻭﺃﻋﺪﺍﺀ‬
‫ﻓﺄﻟﻒ ﺍﷲ ﺑﲔ ﻗﻠﻮﺑﻜﻢ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ‪ ،‬ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺃﻻ ﲡﻴﺒﻮﻥ ﻳﺎﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ﻧﻘﻮﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻭﲟﺎﺫﺍ‬
‫ﳒﻴﺒﻚ؟ ﺍﳌﻦ ﷲ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻮ ﺷﺌﺘﻢ ﻟﻘﻠﺘﻢ ﻓﺼﺪﻗﺘﻢ ﻭﺻﺪﻗﺘﻢ‬
‫ﺟﺌﺘﻨﺎ ﻃﺮﻳﺪﺍ ﻓﺄﻭﻳﻨﺎﻙ ﻭﻋﺎﺋﻼ ﻓﺂﺳﻴﻨﺎﻙ)‪ (١‬ﻭﺧﺎﺋﻔﺎ ﻓﺄﻣﻨﺎﻙ ﻭﳐﺬﻭﻻ ﻓﻨﺼﺮﻧﺎﻙ‪،‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﳌ ّﻦ ﷲ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻭﺟﺪﰎ ﰲ‬
‫ﻧﻔﻮﺳﻜﻢ ﻳﺎﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﰲ ﻟﻌﺎﻋﺔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺗﺄﻟﻔﺖ ﺑـﻬﺎ ﻗﻮﻣﺎ ﺃﺳﻠﻤﻮﺍ‬
‫ﻭﻭﻛﻠﺘﻜﻢ ﺇﱃ ﻣﺎ ﻗﺴﻢ ﺍﷲ ﻟﻜﻢ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻓﻼ ﺗﺮﺿﻮﻥ ﻳﺎ ﻣﻌﺸﺮ‬

‫‪١‬ﻛﺬﺍ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ -‬ﻓﺂﺳﻴﻨﺎﻙ ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ – ﻓﻮﺍﺳﻴﻨﺎﻙ ‪.‬‬

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‫ﺍﻷﻧﺼﺎﺭ ﺃﻥ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺭﺣﺎﳍﻢ ﺑﺎﻟﺸﺎﺀ ﻭﺍﻟﺒﻌﲑ ﻭﺗﺬﻫﺒﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ‬

‫ﺇﱃ ﺭﺣﺎﻟﻜﻢ؟ ﻓﻮ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻥ ﺍﻟﻨﺎﺱ ﺳﻠﻜﻮﺍ ﺷﻌﺒﺎ ﻭﺳﻠﻜﺖ‬
‫ﺍﻷﻧﺼﺎﺭ ﺷﻌﺒﺎ ﻟﺴﻠﻜﺖ ﺷﻌﺐ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﻟﻮﻻ ﺍﳍﺠﺮﺓ ﻟﻜﻨﺖ ﺍﻣﺮﺃ ﻣﻦ‬
‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺭﺣﻢ ﺍﻷﻧﺼﺎﺭ ﻭﺃﺑﻨﺎﺀ ﺍﻷﻧﺼﺎﺭ ﻭﺃﺑﻨﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺒﻜﻰ ﺍﻟﻘﻮﻡ ﺣﱴ ﺃﺧﻀﻠﻮﺍ ﳊﺎﻫﻢ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺭﺿﻴﻨﺎ ﺑﺎﷲ ﺭﺑﺎ ﻭﺭﺳﻮﻟﻪ ﻗﺴﻤﺎ ﰒ‬
‫ﺍﻧﺼﺮﻑ ﻭﺗﻔﺮﻗﻮﺍ ﻭﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‬
‫ﻷﺻﺤﺎﺑﻪ‪ :‬ﺃﻣﺎ ﻭﺍﷲ ﻟﻘﺪ ﻛﻨﺖ ﺃﺣﺪﺛﻜﻢ ﺃﻧﻪ ﻟﻮ ﺍﺳﺘﻘﺎﻣﺖ ﺍﻷﻣﻮﺭ ﻗﺪ ﺁﺛﺮ‬
‫ﻋﻠﻴﻜﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﺩﻭﺍ ﻋﻠﻴﻪ ﺭﺩﺍ ﻋﻨﻴﻔﺎ ﺍﳊﺪﻳﺚ ﺍﻫـ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺴﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺴﻤﺔ ﺣﻨﲔ ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ :‬ﻣﺎ ﺃﺭﺍﺩ ﺑـﻬﺎ ﻭﺟﻪ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺗﻴﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﺧﱪﺗﻪ ﻓﺘﻐﲑ ﻭﺟﻬﻪ ﰒ ﻗﺎﻝ‪ :‬ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻰ ﻣﻮﺳﻰ ﻗﺪ ﺃﻭﺫﻱ ﺑﺄﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻓﺼﱪ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‬
‫ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺫﻛﺮ ﺍﳋﻮﺍﺭﺝ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‬
‫ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ ﳓﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻳﻘﺴﻢ ﻗﺴﻤﺎ ﺇﺫ‬
‫ﺃﺗﺎﻩ ﺫﻭ ﺍﳋﻮﻳﺼﺮﺓ ﻭﻫﻮ ﺭﺟﻞ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺍﻋﺪﻝ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻳﻠﻚ ﻭﻣﻦ ﻳﻌﺪﻝ ﺇﻥ ﱂ ﺃﻋﺪﻝ ﻗﺪ ﺧﺒﺖ ﻭﺧﺴﺮﺕ ﺇﻥ ﱂ ﺃﻛﻦ ﺃﻋﺪﻝ؟‬
‫ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﺋﺬﻥ ﱄ ﻓﻴﻪ ﻓﺄﺿﺮﺏ ﻋﻨﻘﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺩﻋﻪ ﻓﺈﻥ ﻟﻪ ﺃﺻﺤﺎﺑﺎ ﳛﻘﺮ ﺃﺣﺪﻛﻢ ﺻﻼﺗﻪ ﻣﻊ ﺻﻼﺗـﻬﻢ ﻭﺻﻴﺎﻣﻪ ﻣﻊ‬
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‫ﺻﻴﺎﻣﻬﻢ ﻳﻘﺮﺃﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳚﺎﻭﺯ ﺗﺮﺍﻗﻴﻬﻢ ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﳝﺮﻕ‬

‫ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ )‪ (١‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ﻭﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﺇﻋﻄﺎﺀ ﺍﳌﺆﻟﻔﺔ‬
‫ﻗﻠﻮﺑـﻬﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻋﻦ ﺃﰊ ﺍﻟﺘﻴﺎﺡ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﻧﺲ ﺑﻦ‬
‫ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﳌﺎ ﻓﺘﺤﺖ ﻣﻜﺔ )‪ (٢‬ﻗﺴﻢ ﺍﻟﻐﻨﺎﺋﻢ ﰲ ﻗﺮﻳﺶ ﻓﻘﺎﻟﺖ ﺍﻷﻧﺼﺎﺭ‪ :‬ﺇﻥ‬
‫ﻫﺬﺍ ﳍﻮ ﺍﻟﻌﺠﺐ ﺇﻥ ﺳﻴﻮﻓﻨﺎ ﺗﻘﻄﺮ ﻣﻦ ﺩﻣﺎﺋﻬﻢ ﻭﺇﻥ ﻏﻨﺎﺋﻤﻨﺎ ﺗﺮﺩ ﻋﻠﻴﻬﻢ ﻓﺒﻠﻎ‬
‫ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺠﻤﻌﻬﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺑﻠﻐﲏ‬
‫ﻋﻨﻜﻢ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﺑﻠﻐﻚ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﻜﺬﺑﻮﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺗﺮﺿﻮﻥ ﺃﻥ‬
‫ﻳﺮﺟﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻧﻴﺎ ﺇﱃ ﺑﻴﻮﺗـﻬﻢ ﻭﺗﺮﺟﻌﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺇﱃ ﺑﻴﻮﺗﻜﻢ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﱯ ﻗﻞ ﳌﻦ ﰲ‬
‫ﺃﻳﺪﻳﻜﻢ ﻣﻦ ﺍﻷﺳﺎﺭﻱ ﺇﻥ ﻳﻌﻠﻢ ﺍﷲ ﰲ ﻗﻠﻮﺑﻜﻢ ﺧﲑﺍ{ ‪ .‬ﺍﻵﻳﺔ ‪ .‬ﻗﺎﻝ ﳏﻤﺪ‬
‫ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﺣﺪﺛﲏ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﻞ ﻋﻦ ﺑﻌﺾ ﺃﻫﻠﻪ ﻋﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﻮﻡ‬
‫ﺑﺪﺭ‪ :‬ﺇﱐ ﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﺃﻧﺎﺳﺎ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻭﻏﲑﻫﻢ ﻗﺪ ﺃﺧﺮﺟﻮﺍ ﻛﺮﻫﺎ ﻻ‬
‫ﺣﺎﺟﺔ ﳍﻢ ﺑﻘﺘﺎﻟﻨﺎ‪ ،‬ﻓﻤﻦ ﻟﻘﻲ ﻣﻨﻜﻢ ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﺃﻱ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻓﻼ ﻳﻘﺘﻠﻪ‪،‬‬
‫ﻭﻣﻦ ﻟﻘﻲ ﺃﺑﺎ ﺍﻟﺒﺨﺘﺮﻱ ﺑﻦ ﻫﺎﺷﻢ ﻓﻼ ﻳﻘﺘﻠﻪ‪ ،‬ﻭﻣﻦ ﻟﻘﻲ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻄﻠﺐ ﻓﻼ ﻳﻘﺘﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﺃﺧﺮﺝ ﻣﺴﺘﻜﺮﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﺬﻳﻔﺔ ﺑﻦ ﻋﺘﺒﺔ‪:‬‬

‫‪١‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ :‬ﺍﻟﺮﻣﻴﺔ ﺑﻮﺯﻥ ﻓﻌﻴﻠﺔ ﲟﻌﲎ ﻣﻔﻌﻮﻟﺔ ﻭﻫﻮ ﺍﻟﺼﻴﺪ ﺍﳌﺮﻣﻲ ‪.‬‬
‫‪٢‬ﻗﻮﻟﻪ ﳌﺎ ﻓﺘﺤﺖ ﻣﻜﺔ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻋﺎﻣﻪ ﻓﺘﺤﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻐﻨﺎﺋﻢ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻛﺎﻧﺖ ﻏﻨﺎﺋﻢ ﺣﻨﲔ ﻭﻛﺎﻥ‬
‫ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﺑﺸﻬﺮﻳﻦ ‪.‬‬
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‫ﺃﻧﻘﺘﻞ ﺁﺑﺎﺀﻧﺎ ﻭﺃﺑﻨﺎﺀﻧﺎ ﻭﺇﺧﻮﺍﻧﻨﺎ ﻭﻋﺸﺎﺋﺮﻧﺎ ﻭﻧﺘﺮﻙ ﺍﻟﻌﺒﺎﺱ؟ ﻭﺍﷲ ﻟﺌﻦ ﻟﻘﻴﺘﻪ‬
‫ﻷﳉﻤﻨﻪ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻓﺒﻠﻐﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻟﻌﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ‪ :‬ﻳﺎ ﺃﺑﺎﺣﻔﺺ‪ -‬ﻗﺎﻝ ﻋﻤﺮ‪ :‬ﻭﺍﷲ ﺇﻧﻪ ﻷﻭﻝ ﻳﻮﻡ ﻛﻨﺎﱐ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺑﺎ ﺣﻔﺺ‪ :-‬ﺃﻳﻀﺮﺏ ﻭﺟﻪ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﺴﻴﻒ؟ ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﺋﺬﻥ ﱄ ﻓﺄﺿﺮﺏ ﻋﻨﻘﻪ ﻓﻮ‬
‫ﺍﷲ ﻟﻘﺪ ﻧﺎﻓﻖ‪ ،‬ﻓﻜﺎﻥ ﺃﺑﻮ ﺣﺬﻳﻔﺔ ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ‪ :‬ﻭﺍﷲ ﻣﺎ ﺁﻣﻦ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻗﻠﺖ ﻭﻻ ﺃﺯﺍﻝ ﻣﻨﻬﺎ ﺧﺎﺋﻔﺎ ﺇﻻ ﺃﻥ ﻳﻜﻔﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﲏ‬
‫ﺑﺸﻬﺎﺩﺓ‪ ،‬ﻓﻘﺘﻞ ﻳﻮﻡ ﺍﻟﻴﻤﺎﻣﺔ ﺷﻬﻴﺪﺍ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻫـ‪.‬‬
‫ﻭﺍﺗـﻬﻢ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻌﺼﺒﻴﺔ ﺣﲔ‬
‫ﺍﺧﺘﺼﻢ ﻫﻮ ﻭﺍﻟﺰﺑﲑ ﰲ ﺳﻘﻲ ﺍﻟﻨﺨﻞ‪ ،‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﺷﺮﺏ ﺍﻷﻋﻠﻰ‬
‫ﻗﺒﻞ ﺍﻷﺳﻔﻞ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺴﺎﻗﺎﺓ ﻋﻦ ﻋﺮﻭﺓ ﻗﺎﻝ‪ :‬ﺧﺎﺻﻢ ﺍﻟﺰﺑﲑ ﺭﺟﻼ ﻣﻦ‬
‫ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺎ ﺯﺑﲑ ﺍﺳﻖ ﰒ ﺃﺭﺳﻞ ﻓﻘﺎﻝ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺇﻧﻪ ﺍﺑﻦ ﻋﻤﺘﻚ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :‬ﺍﺳﻖ ﻳﺎﺯﺑﲑ ﺣﱴ‬
‫ﻳﺒﻠﻎ ﺍﳌﺎﺀ ﺍﳉﺪﺭ)‪ (١‬ﰒ ﺃﻣﺴﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺰﺑﲑ‪ :‬ﻓﺄﺣﺴﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ‬
‫ﺫﻟﻚ‪ :‬ﻓﻼ ﻭﺭﺑﻚ ﻻ ﻳﺆﻣﻨﻮﻥ ﺣﱴ ﳛﻜﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ‪ .‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺑﻄﺮﻕ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﻓﻘﺎﻝ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺃﻥ ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺘﻚ ﹶﻓَﺘﹶﻠ ﱠﻮ ﹶﻥ‬
‫ﻭﺟ ُﻪ ﺭﺳﻮ ﹺﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪١‬ﺍﻟـﺠَﺪﺭ‪ -‬ﺍﳊﺎﺋﻂ ﻛﺎﳉﺪﺍﺭ ‪.‬‬

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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻋﻦ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺇﱃ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ‬

‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﻭﻗﺪ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﺇﱃ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﻓﻴﻬﻢ ﻭﺍﻧﺘﻘﺎﺹ ﻣﺮﺍﺗﺒﻬﻢ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﻗﺪ‬
‫ﺣﺬﺭ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﻢ ﻭﻧـﻬﺎﻧﺎ ﻋﻦ‬
‫ﺇﻳﺬﺍﺋﻬﻢ ﻭﺳﻮﺀ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻴﻬﻢ ﻭﺷﺪﺩ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﰲ ﺫﻟﻚ ﻛﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﷲ ﺍﷲ‬
‫ﰲ ﺃﺻﺤﺎﰊ ﻻﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﺎ ﺑﻌﺪﻱ ﻓﻤﻦ ﺃﺣﺒﻬﻢ ﻓﺒﺤﱯ ﺃﺣﺒﻬﻢ ﻭﻣﻦ‬
‫ﺃﺑﻐﻀﻬﻢ ﻓﺒﺒﻐﻀﻲ ﺃﺑﻐﻀﻬﻢ)‪ (١‬ﻭﻣﻦ ﺃﺫﺍﻫﻢ ﻓﻘﺪ ﺁﺫﺍﱐ ﻭﻣﻦ ﺁﺫﺍﱐ ﻓﻘﺪ ﺁﺫﻯ‬
‫ﺍﷲ ﻭﻣﻦ ﺁﺫﻯ ﺍﷲ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﺧﺬﻩ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻣﻐﻔﻞ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﰊ ﻓﻮ‬

‫‪١‬ﻗﺎﻝ ﺍﻟﻌﺰﻳﺰﻱ ﰲ "ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ"‪ :‬ﺃﻱ ﺍﺗﻘﻮﺍ ﰲ ﺣﻖ ﺃﺻﺤﺎﰊ ﻭﻻ ﺗﻠﺰﻣﻮﻫﻢ‬
‫ﺑﺴﻮﺀ ﻭﻻ ﺗﻨﻘﺼﻮﻫﻢ ﻣﻦ ﺣﻘﻬﻢ ﻭﻻ ﺗﺴﺒﻮﻫﻢ ﻭﻻ ﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﺎ ﺃﻱ ﻫﺪﻓﺎ ﺗﺮﻣﻮﻧـﻬﻢ ﻛﻤﺎ‬
‫ﻳﺮﻣﻰ ﺍﳍﺪﻑ ﺑﺎﻟﺴﻬﺎﻡ‪ .‬ﻭﻗﻮﻟﻪ ﻓﺒﺤﱯ ﻓﺎﳌﺼﺪﺭ ﻣﻀﺎﻑ ﳌﻔﻌﻮﻟﻪ ﺃﻭ ﻟﻔﺎﻋﻠﻪ ﺃﻱ ﺇﳕﺎ ﺃﺣﺒﻬﻢ ﺑﺴﺒﺐ‬
‫ﺣﺒﻪ ﺇﻳﺎﻱ ﺃﻭ ﺣﱯ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﻗﻮﻟﻪ ﻓﺒﺒﻐﻀﻲ ﺍﳌﺼﺪﺭ ﻣﻀﺎﻑ ﳌﻔﻌﻮﻟﻪ ﺃﻱ ﺇﳕﺎ ﺃﺑﻐﻀﻬﻢ ﺑﺴﺒﺐ ﺑﻐﻀﻪ‬
‫ﺇﻳﺎﻱ ﺍﻫـ‪ .‬ﻭﻗﺎﻝ ﺍﳊﻔﲏ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ "ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ"‪ :‬ﻗﻮﻟﻪ‪ :‬ﻻﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﺎ ﺑﻌﺪﻱ ﺃﻱ‬
‫ﺑﻌﺪ ﻣﻮﰐ ﺃﺷﺎﺭ ﺑﺬﻛﺮ ﺑﻌﺪﻱ ﺇﱃ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻢ ﺑﻨﻮﺭ ﺍﻟﻨﺒﻮﺓ ﺃﻧﻪ ﺳﻴﻘﻊ ﺑﻴﻨﻬﻢ ﳏﺎﺭﺑﺔ‬
‫ﻓﻨﻬﺎﻧﺎ ﻋﻦ ﺍﳋﻮﺽ ﻓﻴﻬﻢ ﻓﻴﺠﺐ ﺇﻋﺘﻘﺎﺩ ﻋﺪﺍﻟﺘﻬﻢ ﺇﺫ ﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ ﻳﺆﺩﻱ ﺇﱃ ﻫﺪﻡ ﺍﻹﺳﻼﻡ ﻷﻥ‬
‫ﺍﻟﻮﺣﻲ ﺍﻧﻘﻄﻊ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺇﳕﺎ ﺃﻭﺻﻠﻬﻤﺎ ﻟﻨﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ ﻳﺆﺩﻱ‬
‫ﺇﱃ ﺭﺩ ﻣﺎ ﻧﻘﻠﻮﻩ ﺍﻫـ‬
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‫ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻥ ﺃﺣﺪﻛﻢ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ﻣﺎ ﺃﺩﺭﻙ ﻣ ّﺪ ﺃﺣﺪﻫﻢ‬
‫ﻭﻻ ﻧﺼﻴﻔﻪ‪ -‬ﻭﺍﻟﻨﺼﻴﻒ ﺍﻟﻨﺼﻒ ‪.‬‬
‫ﻭﻗﺪ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﺷﺮﻓﻬﻢ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻭﺭﺩﺕ ﰲ‬
‫ﻣﻨﺎﻗﺒﻬﻢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺻﺮﺡ ﺍﻷﺋﻤﺔ ﲪﻠﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ ﻋﻠﻰ‬
‫ﺃﻧـﻬﻢ ﺃﻓﻀﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﱵ ﻫﻲ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ‪ ،‬ﻓﻬﻢ ﺃﻭﻟﻴﺎﺀ‬
‫ﺍﷲ ﻭﺃﺻﻔﻴﺎﺅﻩ‪ ،‬ﻓﻤﻦ ﻃﻌﻦ ﻓﻴﻬﻢ ﻓﻘﺪ ﻋﺎﺩﺍﻫﻢ ﻭﻣﻦ ﻋﺎﺩﺍﻫﻢ ﻓﻜﺄﳕﺎ ﺑﺎﺭﺯ ﺍﷲ‬
‫ﺑﺎﶈﺎﺭﺑﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺁﺫﻧﺘﻪ‬
‫ﺑﺎﳊﺮﺏ‪ ،‬ﻭﻫﻢ ﺃﻓﻀﻞ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ﺃﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺃﻧﺼﺎﺭﻩ‪ ،‬ﻭﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺁﺻﻒ ﻳﻦ ﺑﺮﺧﻴﺎﺀ ﺍﻟﺬﻱ ﻋﻠﻤﻪ ﺍﷲ ﺍﻻﺳﻢ‬
‫ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻣﻦ ﺃﻭﻳﺲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻘﺮﱐ ﺧﲑ ﺍﻟﺘﺎﺑﻌﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ‪.‬‬
‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﳝﺎ ﺃﻓﻀﻞ ﻣﻌﺎﻭﻳﺔ ﺃﻭ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻟﻠﻐﺒﺎﺭ ﺍﻟﺬﻱ ﺩﺧﻞ ﺃﻧﻒ ﻓﺮﺱ ﻣﻌﺎﻭﻳﺔ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﲑ ﻣﻦ ﻣﺎﺋﺔ ﻣﺜﻞ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪.‬‬
‫ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺣﺴﻦ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻴﻬﻢ ﻭﺗﺮﻙ ﺍﻻﻧﺘﻘﺎﺩ ﻭﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ‪،‬‬
‫ﻭﺣﺒﻬﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺑﻐﻀﻬﻢ ﻧﻔﺎﻕ ﻭﺯﻧﺪﻗﺔ ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ‬
‫ﺍﻟﻜﻔﺎﻳﺔ‪ :‬ﻋﺪﺍﻟﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺛﺎﺑﺘﺔ ﻣﻌﻠﻮﻣﺔ ﺑﺘﻌﺪﻳﻞ ﺍﷲ ﳍﻢ ﻭﺇﺧﺒﺎﺭﻩ ﻋﻦ‬
‫ﻃﻬﺎﺭﺗـﻬﻢ ﻭﺍﺧﺘﻴﺎﺭﻩ ﳍﻢ ﰲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺍﷲ ﺍﺧﺘﺎﺭﱐ ﻭﺍﺧﺘﺎﺭ ﺃﺻﺤﺎﰊ ﻓﺠﻌﻠﻬﻢ ﺃﺻﻬﺎﺭﻱ ﻭﺟﻌﻠﻬﻢ‬
‫ﺃﻧﺼﺎﺭﻱ‪ ،‬ﻭﺇﻧﻪ ﺳﻴﺠﻲﺀ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻗﻮﻡ ﻳﻨﺘﻘﺼﻮﻧـﻬﻢ ﺃﻻ ﻓﻼ‬
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‫ﺗﻨﺎﻛﺤﻮﻫﻢ ﺃﻻ ﻓﻼ ﺗﻨﻜﺤﻮﺍ ﺇﻟﻴﻬﻢ ﺃﻻ ﻓﻼ ﺗﺼﻠﻮﺍ ﻣﻌﻬﻢ ﺃﻻ ﻓﻼ ﺗﺼﻠﻮﺍ‬

‫ﻋﻠﻴﻬﻢ‪ ،‬ﻋﻠﻴﻬﻢ ﺣﻠﺖ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺯﺭﻋﺔ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ‬
‫ﻳﻨﺘﻘﺺ ﺃﺣﺪﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻋﻠﻢ ﺃﻧﻪ‬
‫ﺯﻧﺪﻳﻖ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻧﺎ ﺣﻖ ﻭﺍﻟﻘﺮﺁﻥ ﺣﻖ‪،‬‬
‫ﻭﺇﳕﺎ ﺃﺩﻯ ﺇﻟﻴﻨﺎ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳚﺮﺣﻮﺍ ﺷﻬﻮﺩﻧﺎ ﻟﻴﺒﻄﻠﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﳉﺮﺡ‬
‫ﺑـﻬﻢ ﺃﻭﱃ ﻭﻫﻢ ﺯﻧﺎﺩﻗﺔ‪ .‬ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺔ ‪.‬‬
‫ﻓﺎﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻟﻴﺴﻮﺍ ﻛﻤﺜﻠﻨﺎ ﻭﻻ ﻳﻘﺎﺱ ﺑـﻬﻢ ﻏﲑﻫﻢ ﻓﻘﺪ‬
‫ﻛﺎﻥ ﻣﻨﻬﻢ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻭﻣﻨﻬﻢ ﺍﻟﺒﺪﺭﻳﻮﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻓﻴﻬﻢ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳐﺎﻃﺒﺎ ﻟﻌﻤﺮ‪ :‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻟﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟ ﹼﻞ ﻗﺪ ﺍﻃﻠﻊ ﻋﻠﻰ‬
‫)‪(١‬‬
‫ﺃﻫﻞ ﺑﺪﺭ ﻓﻘﺎﻝ‪ :‬ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻓﻘﺪ ﻏﻔﺮﺕ ﻟﻜﻢ‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺍﻟﺬﻳﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﻭﺭﺿﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳉﻨﺔ‪ .‬ﻭﻣﻨﻬﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺠﺮﺓ‬
‫ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‪ }:‬ﻟﻘﺪ ﺭﺿﻲ ﺍﷲ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﺇﺫ ﻳﺒﺎﻳﻌﻮﻧﻚ ﲢﺖ‬
‫ﺍﻟﺸﺠﺮﺓ{ ‪.‬‬
‫ﻓﻼ ﻳﻌﺎﺭ ﻋﻠﻴﻬﻢ ﺑﻔﻠﺘﺔ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻭ ﺫﺭﺓ ﻣﻦ ﺍﻟﻘﺒﻠﻴﺔ ﻓﻬﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﺇﻣﺎ ﻣﻌﻔﻮ ﻋﻨﻬﻢ ﲟﺤﺾ ﻓﻀﻠﻪ ﺗﻌﺎﱃ ﻭﺇﺣﺴﺎﻧﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﺬﻫﺐ ﺣﺴﻨﺎﺗـﻬﻢ‬
‫ﺑﺴﻴﺂﺗـﻬﻢ ﻭﲤﺤﻮ ﺃﺛﺮﻫﺎ ﻓﺈﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺂﺕ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻥ‬
‫ﺣﺴﻨﺎﺕ ﺇﻧﻔﺎﻗﻬﻢ ﻣﻀﺎﻋﻔﺔ ﺃﺿﻌﺎﻓﺎ ﻛﺜﲑﺓ ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﺣﱴ ﺇﻥ ﻣ ّﺪ‬
‫ﻕ ﺑﻪ َﻣ ْﻦ َﺑ ْﻌﺪَﻫﻢ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﺼ ﱠﺪ َ‬
‫ﺃﺣﺪﻫﻢ ﺃﻓﻀﻞ ﻣﻦ ﺟﺒﻞ ﺃﹸﺣُ ٍﺪ َﺗ َ‬

‫‪ -١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ ‪.‬‬

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‫ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎ ﻓﻴﺘﻮﺏ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﻳﻐﻔﺮ ﳍﻢ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ‬
‫ﻳﺴﺘﻐﻔﺮ ﳍﻢ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻮﺟﺪﻭﺍ ﺍﷲ ﺗﻮﺍﺑﺎ ﺭﺣﻴﻤﺎ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻌﺠﺐ ﻣﻦ ﻳﻌ ّﺪ ﺧﻄﻴﺂﺗـﻬﻢ ﻭﻳﺘﺘﺒّﻊ ﺯﻻﺗـﻬﻢ ﻭﳚﻤﻌﻬﺎ ﰒ ﻳﻌﻴﺒﻬﻢ‬
‫ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﻻ ﺗﺴﺎﻭﻱ ﻛﻠﻬﺎ ﺫﺭﺓ ﻣﻦ ﻛﺒﺎﺋﺮ ﺫﻧﻮﺑﻪ ﻭﻋﻈﺎﺋﻢ ﺳﻴﺌﺎﺗﻪ‪ ،‬ﻓﻬﻮ‬
‫ﻛﺎﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺒﺼﺮ ﺃﺣﺪﻛﻢ ﺍﻟﻘﺬﻯ ﰲ‬
‫ﻋﲔ ﺃﺧﻴﻪ‪ ،‬ﻭﻳﻨﺴﻰ ﺍﳉﺬﻉ ﰲ ﻋﻴﻨﻪ )‪ .(١‬ﻭﻛﻤﻦ ﳛﻤﻞ ﺭﻭﺍﺳﻲ ﺍﳉﺒﺎﻝ ﻣﻦ‬
‫ﺍﻵﺛﺎﻡ ﻋﻠﻰ ﻇﻬﺮﻩ ﻭﻻ ﻳﺮﺍﻫﺎ ﻭﻳﺮﻯ ﺫﺭﺓ ﻭﻗﻌﺖ ﳊﻈﺔ ﻣﻦ ﺻﺤﺎﰊ ﻻ ﺷﻚ‬
‫ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ‪.‬‬
‫ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻻ ﲤﺲ ﺍﻟﻨﺎﺭ ﻣﺴﻠﻤﺎ‬
‫ﺭﺁﱐ ﺃﻭ ﺭﺁﻯ ﻣﻦ ﺭﺁﱐ)‪.(٢‬‬
‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﺍﻹﺻﺎﺑﺔ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‬
‫ﺑﻦ ﺣﺰﻡ‪ :‬ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻗﻄﻌﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻻ ﻳﺴﺘﻮﻱ‬
‫ﻣﻨﻜﻢ ﻣﻦ ﺃﻧﻔﻖ ﻣﻦ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ﻭﻗﺎﺗﻞ ﺃﻭﻟﺌﻚ ﺃﻋﻈﻢ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻧﻔﻘﻮﺍ‬
‫ﻣﻦ ﺑﻌﺪ ﻭﻗﺎﺗﻠﻮﺍ ﻭﻛﻼ ﻭﻋﺪ ﺍﷲ ﺍﳊﺴﲎ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ ‪ .‬ﻓﺜﺒﺖ ﺃﻥ‬
‫ﺍﳉﻤﻴﻊ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺃﺣﺪ ﻣﻨﻬﻢ ﺍﻟﻨﺎﺭ ﻷﻧـﻬﻢ ﳐﺎﻃﺒﻮﻥ‬
‫ﺑﺎﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﻋﻤﺎ ﻗﺪ ﻳﺘﻮﻫﻢ ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻹﻧﻔﺎﻕ ﻭﺍﻟﻘﺘﺎﻝ ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻹﺣﺴﺎﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺴﺎﺑﻘﻮﻥ‬
‫ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ{ ﳜﺮﺝ ﻣﻦ ﱂ‬

‫‪ -١‬ﺣﺪﻳﺚ ﻳﺒﺼﺮ ﺃﺣﺪﻛﻢ ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ‬
‫ﺍﻟﺼﻐﲑ ‪.‬‬
‫‪ -٢‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﻨﺼﻮﺭ ﻋﻠﻲ ﻧﺎﺻﻒ ﰲ ﺷﺮﺡ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺳﻨﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺴﻦ ‪.‬‬
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‫ﻳﺘﺼﻒ ﺑﺬﻟﻚ‪ ،‬ﻫﻮ ﺃﻥ ﺍﻟﺘﻘﻴﻴﺪﺍﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺧﺮﺟﺖ ﳐﺮﺝ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﺇﻻ‬

‫ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﺗﺼﻒ ﺑﺎﻹﻧﻔﺎﻕ ﻭﺍﻟﻘﺘﺎﻝ ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺍﻟﻘﻮﺓ ﺍﻫـ ﻣﻦ ﺍﻹﺻﺎﺑﺔ‬
‫ﺑﺘﺼﺮﻑ ﻭﺍﺧﺘﺼﺎﺭ ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻟﻠﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻳﻀﺎ ﺃﻋﺬﺍﺭﺍ ﻇﺎﻫﺮﺓ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﻣﻦ‬
‫ﺃﻧﺼﻒ ﻭﱂ ﻳﺘﻌﺴﻒ‪ ،‬ﻣﻨﻬﺎ ﺃﻧـﻬﻢ ﻋﺎﺷﻮﺍ ﺯﻣﻨﺎ ﰲ ﺟﺎﻫﻠﻴﺔ ﺗﺪﻳﻦ ﺍﻟﻌﺼﺒﻴﺔ‬
‫ﺍﻟﱵ ﻭﺭﺛﺘﻬﺎ ﻋﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ﻭﻛﺎﻧﺖ ﳍﻢ ﻃﺒﻴﻌ ﹰﺔ ﻣﺴﺘﻤﺮﺓ ﰲ ﺃﺣﻘﺎﺏ ﻣﻦ‬
‫ﺍﻟﺴﻨﲔ‪ ،‬ﻭﻻ ﳜﻔﻰ ﺃﻥ ﰲ ﺇﺯﺍﻟﺔ ﺍﻷﺧﻼﻕ ﺍﳌﺘﻤﻜﻨﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﺻﻌﻮﺑ ﹰﺔ ﻭﰲ‬
‫ﳏﻮﻫﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﺩﻓﻌﺔ ﺣﺮﺟﺎ ﻛﺒﲑﺍ‪ ،‬ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﺪﺭﻳﺞ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺣﱴ‬
‫ﻳﺬﻫﺐ ﺑﺎﻟﻜﻠﻴﺔ ﺃﺛﺮﻫﺎ ﺑﻌﺪ ﺭﺳﻮﺥ ﻧﻮﺭ ﺍﻹﳝﺎﻥ ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﻮﺑـﻬﻢ ﻭﺑﻌﺪ‬
‫ﺍﻧﻄﺒﺎﻉ ﺍﻟﻨﻔﺲ ﺑﻄﺒﻴﻌﺔ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺴﺘ َﻤﺪﱠﺓ ﻣﻦ ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻓﻤﺎ ﻇﻬﺮ ﻣﻨﻬﻢ‬
‫ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺑﺒﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻓﻤﻦ ﺑﻘﺎﻳﺎ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻘﺪﳝﺔ ﻭﻣﻦ ﺁﺛﺎﺭ‬
‫ﺍﻷﺧﻼﻕ ﺍﳌﻮﺭﻭﺛﺔ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﻣﻦ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ‪ ،‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺇﺫﺍ ﲰﻌﺘﻢ ﲜﺒﻞ ﺯﺍﻝ ﻋﻦ ﻣﻜﺎﻧﻪ ﻓﺼﺪﻗﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﲰﻌﺘﻢ ﺑﺮﺟﻞ ﺯﺍﻝ‬
‫)‪(١‬‬
‫ﻋﻦ ﺧﻠﻘﻪ ﻓﻼ ﺗﺼﺪﻗﻮﺍ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﲑ ﺇﱃ ﻣﺎ ﺟﺒﻞ ﻋﻠﻴﻪ‬

‫‪١‬ﻗﺎﻝ ﺍﻟﻌﺰﻳﺰﻱ ﰲ "ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ"‪ :‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻳﻌﲏ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺣﺪﻳﺚ‬
‫ﺻﺤﻴﺢ‪ .‬ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ‪ :‬ﺭﻭﻯ ﺣﺪﻳﺚ ﺇﺫﺍ ﲰﻌﺘﻢ ﲜﺒﻞ‪ -‬ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﺍ"ﺩﺭﺳﺎﺀ ﻭﺭﺟﺎﻟﻪ‬
‫ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﺇﻻ ﺃﻥ ﺍﻟﺰﻫﺮﻱ ﱂ ﻳﺪﺭﻙ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻘﺎﺭﻱ ﰲ "ﻣﺮﻗﺎﺓ‬
‫ﺍﳌﻔﺎﺗﻴﺢ" ﺟـ‪١‬ﺹ‪ ١٩٦‬ﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﰲ ﺗﻔﺎﺳﲑﻫﻢ ﻭﻗﺎﻝ‬
‫ﺍﻟﻘﺎﺭﻱ ﻧﻘﻼ ﻋﻦ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‪ :‬ﻫﺬﺍ ﻣﺜﺎﻝ ﺗﻘﺮﻳﱯ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻌﺎﺩﺓ ﻟﺰﻭﺍﻝ ﺍﳉﺒﻞ ﻋﻦ‬
‫ﻣﻜﺎﻧﻪ ﺍﺳﺘﺒﻌﺎﺩﺍ ﻳﻠﺤﻘﻪ ﺑﺎﶈﺎﻝ ﺍﻟﻌﻘﻠﻲ ﺍﻫـ ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺗﺒﺪﻳﻞ ﺍﳋﻠﻖ ﳑﻜﻦ‪ ،‬ﻟﻜﻨﻪ ﳛﺘﺎﺝ ﺇﱃ ﺑﺬﻝ‬
‫ﺟﻬﺪ ﻛﺒﲑ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻗﺪ ﺃﻓﻠﺢ ﻣﻦ ﺯﻛﺎﻫﺎ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺣﺴّﻨﻮﺍ ﺃﺧﻼﻗﻜﻢ‪.‬‬
‫ﻭﺣﺪﻳﺚ ﺍﻟﻠﻬﻢ ﻛﻤﺎ ﺣﺴّﻨﺖ ﺧﻠﻘﻲ ﻓﺤﺴّﻦ ﺧﻠﻘﻲ‪ .‬ﻭﺣﺪﻳﺚ ﺍﻟﻠﻬﻢ ﺍﻫﺪﱐ ﻟﺼﺎﱀ ﺍﻷﻋﻤﺎﻝ‬
‫ﻭﺍﻷﺧﻼﻕ ﻻ ﻳﻬﺪﻱ ﻟﺼﺎﳊﻬﺎ ﺇﻻ ﺃﻧﺖ‪ .‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻻﺳﺘﺼﻘﺎﺀ ﻓﻌﻠﻴﻪ ﺑﺎﻹﺣﻴﺎﺀ ‪.‬‬
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‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺑﻴﻌﺔ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻋﻨﺪ ﻋﺒﺪ ﺍﷲ ﻳﻌﲏ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﺬﻛﺮ‬
‫ﻼ ﻓﺬﻛﺮﻭﺍ ﻣﻦ ﺧﻠﻘﻪ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﻗﻄﻌﺘﻢ ﺭﺃﺳﻪ ﺃﻛﻨﺘﻢ‬ ‫ﺍﻟﻘﻮ ُﻡ ﺭﺟ ﹰ‬
‫ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﻌﻴﺪﻭﻩ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻴﺪﻩ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﺟﻠﻪ‪،‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻧﻜﻢ ﻟﻦ ﺗﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﺗﻐﲑﻭﺍ ﺧُﻠﻘﹶﻪ ﺣﱴ ﺗﻐﲑﻭﺍ َﺧ ﹾﻠ ﹶﻘﻪُ‬
‫)‪(١‬‬
‫ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ‬
‫ﻓﻼ ﺍﺳﺘﻐﺮﺍﺏ ﺇﺫﻥ ﺇﻥ ﺑﻘﻴﺖ ﰲ ﻧﻔﺮ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻘﺐ ﺇﺳﻼﻣﻬﻢ‬
‫ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺗﺒﺪﻭ ﻣﺮﺓ ﻭﺗﺰﻭﻝ ﳊﻈﺔ ﰒ ﺗﺘﺒﻌﻬﺎ ﻧﺪﺍﻣﺔ ﻭﺗﻮﺑﺔ‬
‫ﻧﺼﻮﺣﺔ ﲤﺤﻮ ﺃﺛﺮﻫﺎ ﻓﻴﻜﻮﻧﻮﻥ ﰲ ﺍﳊﺎﻝ ﻳﺘﻌﺎﻧﻘﻮﻥ ﻭﻳﺒﻜﻮﻥ ﺗﺄﺳﻔﺎ ﻋﻠﻰ ﻣﺎ‬
‫ﺻﺪﺭ ﻣﻨﻬﻢ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﻟﻴﺴﲑﺓ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﻥ ﻣﺎ ﻧﻘﻞ ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﻛﺎﻥ ﰲ ﺣﺎﻝ ﺍﳋﺼﻮﻣﺔ ﻭﺛﻮﺭﺍﻥ‬
‫ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﻪ ﻳﺘﺤﻤّﻞ ﰲ ﺍﳊﺪﺓ ﻭﺑﻮﺍﺩﺭ ﺍﻟﻐﻀﺐ ﻣﺎﻻ‬
‫ﳛﺘﻤﻞ ﰲ ﺣﺎﻝ ﻫﺪﻭﺀ ﺍﻟﻨﻔﺲ ﻭﺳﻜﻮﻧـﻬﺎ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ‬
‫ﺻﺤﻴﺤﻪ ﰲ ﺑﺎﺏ ﻭﻋﻴﺪ ﻣﻦ ﺍﻗﺘﻄﻊ ﺣﻖ ﻣﺴﻠﻢ ﺑﻴﻤﲔ ﻓﺎﺟﺮﺓ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﻀ َﺮﻣَُﻮْﺕ‬ ‫ﺍﻹﳝﺎﻥ ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻭﺍﺋﻞ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ َﺣ ْ‬
‫ﻭﺭﺟﻞ ﻣﻦ ﻛﻨﺪﺓ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺍﳊﻀﺮﻣﻲ‪ :‬ﻳﺎﺭﺳﻮﻝ‬
‫ﺍﷲ ﺇﻥ ﻫﺬﺍ ﻗﺪ ﻏﻠﺒﲏ ﻋﻠﻰ ﺃﺭﺽ ﱄ ﻛﺎﻧﺖ ﻷﰊ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻫﻲ‬
‫ﺃﺭﺿﻲ ﰲ ﻳﺪﻱ ﺃﺯﺭﻋﻬﺎ ﻟﻴﺲ ﻟﻪ ﻓﻴﻬﺎ ﺣﻖ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻟﻠﺤﻀﺮﻣﻲ‪ :‬ﺃﻟﻚ ﺑﻴﻨﺔ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﻚ ﳝﻴﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‬

‫‪١‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ "ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ" ﰲ ﺑﺎﺏ ﻓﺮﻍ ﺇﱃ ﻛﻞ ﻋﺒﺪ ﻣﻦ ﺧﻠﻘﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ‪ :‬ﺭﻭﻯ‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
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‫ﺇﻥ ﺍﻟﺮﺟﻞ ﻓﺎﺟﺮ ﻻ ﻳﺒﺎﱄ ﻋﻠﻰ ﻣﺎ ﺣﻠﻒ ﻭﻟﻴﺲ ﻳﺘﻮﺭﻉ ﻣﻦ ﺷﻲﺀ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻟﻴﺲ ﻟﻚ ﺇﻻ ﺫﺍﻙ ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ)‪ :(١‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺃﺣﺪ‬
‫ﺍﳋﺼﻤﲔ ﺇﺫﺍ ﻗﺎﻝ ﻟﺼﺎﺣﺒﻪ‪ :‬ﺇﻧﻪ ﻇﺎﱂ ﺃﻭ ﻓﺎﺟﺮ ﺃﻭ ﳓﻮﻩ ﰲ ﺣﺎﻝ ﺍﳋﺼﻮﻣﺔ‬
‫ﳛﺘﻤﻞ ﺫﻟﻚ ﻣﻨﻪ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﻭﻣﺴﻠﻢ ﰲ‬
‫ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺍﳋﻀﺮ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‬
‫ﻻﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﻧﻮﻓﺎ ﺍﻟﺒﻜﺎﱄ ﻳﺰﻋﻢ ﺃﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺻﺎﺣﺐ ﺑﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻟﻴﺲ ﻫﻮ ﻣﻮﺳﻰ ﺻﺎﺣﺐ ﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ‪ :‬ﻛﺬﺏ ﻋﺪﻭ‬
‫ﺍﷲ ﲰﻌﺖ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ‪ :‬ﻗﺎﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻄﻴﺒﺎ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻓﺴﺌﻞ ﺃﻱ ﺍﻟﻨﺎﺱ‬
‫ﺃﻋﻠﻢ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻌﺘﺐ ﺍﷲ ﻋﻠﻴﻪ ﺇﺫ ﱂ ﻳﺮﺩ ﺍﻟﻌﻠ َﻢ ﺇﻟﻴﻪ‪ .‬ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻗﻮﻟﻪ‪ :‬ﻛﺬﺏ ﻋﺪﻭ ﺍﷲ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪:‬‬
‫ﻫﻮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻏﻼﻅ ﻭﺍﻟﺰﺟﺮ ﻋﻦ ﻣﺜﻞ ﻗﻮﻟﻪ‪ ،‬ﻻ ﺃﻧﻪ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻋﺪﻭ ﺍﷲ‬
‫ﺣﻘﻴﻘﺔ ﻭﺇﳕﺎ ﻗﺎﻟﻪ ﻣﺒﺎﻟﻐﺔ ﰲ ﺇﻧﻜﺎﺭﻩ ﻗﻮﹶﻟﻪُ ﳌﺨﺎﻟﻔﺘﻪ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺣﺎﻝ ﻏﻀﺐ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﺸﺪﺓ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻭﺣﺎ ﹸﻝ‬
‫ﺍﻟﻐﻀﺐ ﺗﻄﻠﻖ ﺍﻷﻟﻔﺎﻅ ﻭﻻ ﺗﺮﺍﺩ ﺑـﻬﺎ ﺣﻘﺎﺋﻘﻬﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﺍﻟﻔﺘﺢ ‪ :‬ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺬﺏ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻋﺪﻭ‬
‫ﺍﷲ ﳏﻤﻮﻻﻥ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺰﺟﺮ ﻭﺍﻟﺘﻨﻔﲑ ﻋﻦ ﺗﺼﺪﻳﻖ ﺗﻠﻚ ﺍﳌﻘﺎﻟﺔ‬
‫ﺍﻫـ‪.‬‬

‫‪١‬ﺷﺮﺡ ﻣﺴﻠﻢ ﺟـ‪١‬ﺹ‪. ٤٤٠‬‬

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‫ﻭﻗﺎﻝ ﺍﻟﻌﻴﲏ ﰲ ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺷﺮﺡ ﻫﺬ‬

‫ﺍﳊﺪﻳﺚ‪ :‬ﻫﺬﺍ ﺗﻐﻠﻴﻆ ﻣﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻻ ﺳﻴﻤﺎ ﻛﺎﻥ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ ﺍﻫـ‪.‬‬
‫ﻀﺮَﻣﻲ ﺃﻣﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬ ‫ﳊ ْ‬ ‫ﻓﺎﻧﻈﺮ ﺭﲪﻚ ﺍﷲ ﺇﱃ ﻗﻮﻝ ﺍ ﹶ‬
‫ﺇﻥ ﺍﻟﺮﺟﻞ ﻓﺎﺟﺮ ﻭﻟﻴﺲ ﻳﺘﻮﺭﻉ ﻣﻦ ﺷﻲﺀ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻘﺮ ﻋﻠﻰ ﺫﻧﺐ ﻭﱂ ﻳﻌﺎﺗﺒﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺜﺒﺖ‬
‫ﺃﻧﻪ ﻳُ ْﻐَﺘ ﹶﻔﺮُ ﰲ ﺍﻟﻐﻀﺐ ﻣﺎﻻ ﻳُ ْﻐَﺘ ﹶﻔ ُﺮ ﰲ ﻏﲑﻩ ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺣﱪ ﺍﻷﻣﺔ‪ :‬ﻛﺬﺏ ﻋﺪﻭ ﺍﷲ ﻣﻊ ﺃﻥ ﻧﻮﻓﺎ ﱂ ﻳﻜﻦ ﻋﺪﻭ ﺍﷲ‪ ،‬ﻭﱂ‬
‫ﻳﻜﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﺼﺪ ﺃﻧﻪ ﻋﺪﻭ ﺍﷲ ﺣﻘﻴﻘﺔ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﻥ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻋﺼﺒﻴ ﹰﺔ‬
‫ﺑﻞ ﻛﺎﻥ ﻗﺼﺪﻩ ﻣﻦ ﺫﻟﻚ ﺻﻠﺔ ﻭﺑﺮﺍ ﻷﻗﺎﺭﺑﻪ‪ ،‬ﻓﺒﺪﻝ ﺑﻌﺾ ﺍﳊﺴﺎﺩ ﺫﻟﻚ‬
‫ﺑﻐﻀﺎ ﳍﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻋﺪﻭﺍﻧﺎ‪ ،‬ﻭﺃﺷﺎﻋﻮﻩ ﻹﺛﺎﺭﺓ ﺍﻟﻔﱳ ‪.‬‬
‫ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﻷﻗﺎﻭﻳﻞ ﻭﺃﻃﻠﻘﺖ ﺍﻷﻟﺴﻦ ﰲ ﺍﻹﻓﺘﺮﺍﺀ ﻭﺍﻟﺘﺰﻭﻳﺮ ﻭﺍﻟﻄﻌﻦ ﰲ ﻧﻔﺮ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺣﱴ ﻛﺸﻒ ﺑﻌﺾ ﺍﳌﺒﺘﺪﻋﺔ ﺑﺮﻗﻊ ﺍﳊﻴﺎﺀ ﻋﻦ ﻭﺟﻬﻪ ﻭﻧﺴﺐ‬
‫ﺐ ﻣﻦ ﺍﻟﺒﻬﺘﺎﻥ‪ ،‬ﻭﻗﺪ ﺯﻟﺖ ﻫﻬﻨﺎ ﺃﻗﺪﺍﻡ ﻛﺜﲑ ﳑﻦ ﻳﻨﺴﺐ ﺇﻟﻴﻪ‬ ‫ﺴ َ‬‫ﺇﻟﻴﻬﻢ ﻣﺎ َﻧ َ‬
‫ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻭﻏﲑﻫﻢ ﺣﱴ ﺍﺟﺘﺮﺃ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻟﺸﻴﺨﲔ ﻭﺑﺎﻗﻲ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ)‪ .(١‬ﻭﻻ ﺗﻐﺘﺮ ﲟﺎ ﻛﺘﺒﺘﻪ ﺃﻳﺪﻱ ﺍﳌﻠﺤﺪﻳﻦ ﻭﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺑﻌﺾ‬
‫ﺟﻬﻠﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺆﻟﻔﺎﺗـﻬﻢ ﻭﻣﺪﺍﺭﺳﻬﻢ ﻭﺟﺎﻣﻌﺎﺗـﻬﻢ‪ ،‬ﻭﺍﺣﺬﺭ ﺃﻥ‬

‫‪١‬ﻣﻨﻬﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺣﻘﻬﻢ ﻣﺎ ﺗﻨﻔﺮ ﻣﻨﻪ ﺍﻷﲰﺎﻉ ﺣﱴ ﻗﺎﻝ ﰲ ﺣﻖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ‬
‫ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ :‬ﺃﺧﻄﺄ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﲦﺎﺋﺔ ﻣﻜﺎﻥ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻟﻪ ﻏﻠﻄﺎﺕ‬
‫ﻭﺑﻠﻴﺎﺕ ﻭﺃﻱ ﺑﻠﻴﺎﺕ ﻛﻤﺎ ﰲ ﻓﺘﺎﻭﻱ ﺍﳊﺪﻳﺜﻴﺔ ﺹ‪١١٦‬ﺍﻫـ ﻭﺍﻧﻈﺮ ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻟﻠﺤﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﻓﻔﻴﻪ ﻛﺜﲑ ﻣﻦ ﺗـﻬﻮﺭﺍﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺣﻄﻪ ﳌﺮﺍﺗﺐ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪.‬‬
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‫ﺗﺴﻴﺊ ﺍﻟﻈﻦ ﺇﱃ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻥ‬

‫ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﺘﻬﺎﻭﻧﲔ ﰲ ﺣﻘﻬﻢ ﻭﺃﻥ ﺗﻌﺘﻘﺪ ﻓﻴﻬﻢ ﻣﺎ ﻻﻳﻠﻴﻖ ﲟﻨﺼﺒﻬﻢ ﺍﻟﺮﻓﻴﻊ‬
‫ﻭﳎﺪﻫﻢ ﺍﻷﺻﻴﻞ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ‪.‬‬
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‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻛﺮ ﺑﻌﺾ‬

‫ﻃﺒﺎﺋﻊ ﺍﻟﻘﺒﺎﺋﻞ ﻭﻋﺎﺩﺍﺗـﻬﻢ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ ﺛﻼﺛﺔ ﻭﻣﻬﻤﺔ ﻭﺧﺎﲤﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻨﺎﻓﺴﻬﻢ ﰲ ﺗﻮﻟﻴﺔ ﺍﳌﻨﺎﺻﺐ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﻣﻮﺍﻻﺓ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‬

‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﺜﺄﺭ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‬

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‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻨﺎﻓﺴﻬﻢ ﰲ ﺗﻮﻟﻴﺔ ﺍﳌﻨﺎﺻﺐ‬

‫ﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﳌﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺗﻮﻟﻴﺔ ﺃﺑﻨﺎﺋﻬﻢ ﺍﳌﻨﺎﺻﺐ‪ ،‬ﻓﻴﺒﺬﻟﻮﻥ‬
‫ﺍﹾﻟﻤُ َﻬ َﺞ ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﻜﺜﲑﺓ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﻘﺘﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﰲ ﺑﻌﺾ‬
‫ﺍﻷﺣﻴﺎﻥ ﻟﺘﻮﱄ ﻣﻨﺼﺐ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﻳﻬﻠﻚ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﻘﻊ ﻛﺜﲑﺍ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺴﻴﺌﺔ ﺍﳌﺴﺘﻐ َﺮَﺑ ِﺔ ﻋﻘﻼ‪ ،‬ﺍﳌﻤﻨﻮﻋﺔ‬
‫ﻱ ﻣﺴﻮﱢﻍ ﻭﻣَﺒﺮﱢﺭ ﺳﻮﻯ ﺯﻋﻤﻬﻢ ﺇﻥ ﹶﻏﹶﻠَﺒﻨَﺎ ﺑﻨﻮ ﻓﻼﻥ ﻋﻠﻰ‬ ‫ﺷﺮﻋﺎ‪ ،‬ﻭﻟﻴﺲ ﳍﻢ ﺃ ّ‬
‫ﻫﺬﺍ ﺍﳌﻨﺼﺐ ﻧﻜﻮﻥ ﺃﺫﻻﺀ ﻳﺰﺩﺭﻳﻬﻢ ﺍﻟﻨﺎﺱ ﻭﻳﺴﺒّﻮﻧـﻬﻢ ﰲ ﺍﺠﻤﻟﺎﻣﻊ ﻭﺍﶈﺎﻓﻞ‪،‬‬
‫ﻓﻴﺤﺮّﻛﻮﻥ ﺑﻨﺤﻮ ﻫﺬﺍ ﺃﻋﺼﺎﺏ ﺍﻟﺸﺒﺎﻥ ﺍﳊﺪﻳﺜﻲ ﺍﻷﺳﻨﺎﻥ ﻭﳛﺮّﺿﻮﻧـﻬﻢ‬
‫ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﻭﺑﺬﻝ ﺍﳌﻬﺞ ﰲ ﲪﺎﻳﺔ ﺷﺮﻑ ﺍﻟﻘﺒﻴﻠﺔ ﻭﺣﺮﺍﺳﺔ ﳎﺪﻫﺎ ﺍﻷﺻﻴﻞ‪،‬‬
‫ﻓﺘﺘﺄﺛﺮ ﺑﺬﻟﻚ ﻧﻔﻮﺳﻬﻢ ﻭﳜﻮﺿﻮﻥ ﺍﳌﻌﺎﺭﻙ ﺍﳍﻤﺠﻴﺔ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻳﺮﺿﻰ ﺍﳌﺴﻠﻢ ﺍﳌﻜﻠﻒ ﺑـﻬﻼﻙ ﻧﻔﺴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺑﻌﻘﺎﺑـﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ﻷﺟﻞ ﺃﻥ ﻳﻨﺎﻝ ﺃﺣﺪ ﻣﻦ ﺃﻗﺮﺑﺎﺋﻪ ﻣﻨﺼﺒﺎ ﻳﺘﻤﺘﻊ ﺑﻪ ﺃﻳﺎﻣﺎ‬
‫ﻗﻼﺋﻞ ﰒ ﻳﺰﻭﻝ‪ ،‬ﻭﻗﺪ ﻻ ﻳَُﻨ ﹾﺎﻝﹸ ﻣﺎ ﻗﺎﺗﻞ ﻷﺟﻠﻪ‪ ،‬ﻓﻴﺘﻀﺎﻋﻒ ﻋﻠﻴﻪ ﺍﳋﺴﺮﺍﻥ‬
‫ﻭﺍﻟﻨﺪﺍﻣﺔ ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺎﻗﻞ ﹶﻓ ِﻄ ﹴﻦ ﺃﻥ ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ﹺﺑﻤَﻨﺼﺐ‬
‫ﻏﲑﻩ ﻭﺳﻠﻄﻨﺘﻪ ‪.‬‬
‫ﻭﰲ "ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ" ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻣِﻦ‬
‫ﺃﺳﻮﺀ ﺍﻟﻨﺎﺱ ﻣﻨـﺰﻟﺔ ﻣَﻦ ﺃﺫﻫﺐ ﺁﺧﺮﺗﻪ ﺑﺪﻧﻴﺎ ﻏﲑﻩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺃﻧﻪ ﺃﺷﺮ‬
‫ﺍﻟﻨﺎﺱ ﻧﺪﺍﻣﺔ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﺃﻧﻪ ﺃﺷﺮ ﺍﻟﻨﺎﺱ ﻣﻨـﺰﻟﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪.‬‬
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‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﷲ ﺑﺴﺨﻂ ﺍﻟﻨﺎﺱ ﻛﻔﺎﻩ ﺍﷲ ﻣﺆﻧﺔ‬

‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﷲ ﻭﻛﻠﻪ ﺍﷲ ﺇﱃ ﺍﻟﻨﺎﺱ )‪. (١‬‬
‫ﻭﰲ ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﳚﻲﺀ ﺍﳌﻘﺘﻮﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻣﺘﻌﻠﻘﺎ ﺑﻘﺎﺗﻠﻪ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﺳﻞ ﻫﺬﺍ ﻓﻴﻢ ﻗﺘﻠﲏ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ‪ :‬ﻓﻴﻢ ﻗﺘﻠﺖ‬
‫ﻫﺬﺍ؟ ﻓﻴﻘﻮﻝ‪ :‬ﰲ ﻣُﻠﻚ ﻓﻼﻥ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺟﻨﺪﺏ‪.‬‬
‫ﻭﰲ ﺍﻟﻜﻨـﺰ ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﳚﻲﺀ ﺍﻟﺮﺟﻞ ﺁﺧﺬﺍ ﺑﻴﺪ‬
‫ﺍﻟﺮﺟﻞ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﻫﺬﺍ ﻗﺘﻠﲏ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﻟﻪ‪ :‬ﱂ ﻗﺘﻠﺘﻪ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻗﺘﻠﺘﻪ‬
‫ﻟﺘﻜﻮﻥ ﺍﻟﻌﺰﺓ ﻟﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﺈﻧـﻬﺎ ﱄ‪ ،‬ﻭﳚﻲﺀ ﺍﻟﺮﺟﻞ ﺁﺧﺬﺍ ﺑﻴﺪ ﺍﻟﺮﺟﻞ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﺃﻱ ﺭﺏ ﺇﻥ ﻫﺬﺍ ﻗﺘﻠﲏ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ‪ :‬ﱂ ﻗﺘﻠﺘﻪ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻟﺘﻜﻮﻥ ﺍﻟﻌﺰﺓ‬
‫ﻟﻔﻼﻥ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﺈﻧـﻬﺎ ﻟﻴﺴﺖ ﻟﻔﻼﻥ ﻓﻴﺒﻮﺀ ﺑﺈﲦﻪ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺍﺑﻦ‬
‫ﻣﺴﻌﻮﺩ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﳚﻲﺀ ﺍﳌﻘﺘﻮﻝ ﺁﺧﺬﺍ ﻗﺎﺗﻠﻪ ﻭﺃﻭﺩﺍﺟﻪ ﺗﺸﺨﺐ ﺩﻣﺎ ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺰﺓ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﺳﻞ ﻫﺬﺍ ﻓﻴﻢ ﻗﺘﻠﲏ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﻴﻢ ﻗﺘﻠﺘﻪ؟ ﻗﺎﻝ‪ :‬ﻗﺘﻠﺘﻪ ﻟﺘﻜﻮﻥ‬
‫ﺍﻟﻌﺰﺓ ﻟﻔﻼﻥ‪ ،‬ﻗﻴﻞ‪:‬ﻫﻲ ﷲ )‪.(٢‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﻋﺎﻣﺮ ﺍﻟﺸﻌﱯ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺎﺗﻞ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﻀﺤﺎ َﻙ ﺑﻦ ﻗﻴﺲ‬
‫ﺃﺭﺳﻞ ﺇﱃ ﺃﳝﻦ ﺑﻦ ُﺧ َﺮﻳْﻢ ﺍﻷﺳﺪﻱ‪ ،‬ﺍﻟﺼﺤﺎﰊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﺎ‬

‫‪١‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﺟـ‪١‬ﺹ‪. ٧٧‬‬

‫‪ ٢‬ﺍﳊﺪﻳﺜﺎﻥ ﰲ ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﰲ ﻭﻋﻴﺪ ﻗﺎﺗﻞ ﺍﻟﻨﻔﺲ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺪﻳﺎﺕ ﻭﺍﻟﻘﺴﺎﻣﺔ‪ /‬ﻗﺴﻢ ﺍﻷﻗﻮﺍﻝ ‪.‬‬
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‫ﱃ ﺃﻥ ﻻ‬‫ﳓﺐ ﺃﻥ ﺗﻘﺎﺗﻞ ﻣﻌﻨﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﰊ ﻭﻋﻤﻲ ﺷﻬﺪﺍ ﺑﺪﺭﺍ)‪ (١‬ﻭﻋﻬﺪﺍ ﺇ ﹼ‬

‫ﺃﻗﺎﺗﻞ ﺃﺣﺪﺍ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺟﺌﺘﲏ ﺑﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻗﺎﺗﻠﺖ‬
‫ﻣﻌﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺫﻫﺐ ﻭﻭﻗﻊ ﻓﻴﻪ ﻭﺳﺒّﻪ‪ ،‬ﻓﺄﻧﺸﺄ ﺃﳝﻦ ﻳﻘﻮﻝ‪:‬‬
‫ﻋﻠﻰ ﺳﻠﻄﺎﻥ ﺁﺧﺮ ﻣﻦ ﻗـﺮﻳﺶ‬ ‫ﻭﻟﺴﺖ ﻣﻘﺎﺗﻼ ﺭﺟﻼ ﻳﺼﻠﻰ‬
‫ﻓﻠﻴﺲ ﺑﻨﺎﻓﻌﻲ ﻣﺎ ﻋﺸﺖ ﻋﻴﺸﻲ‬ ‫ﺃﻗﺎﺗﻞ ﻣﺴﻠﻤﺎ ﻓـﻲ ﻏﲑ ﺷـﻲﺀ‬
‫)‪(٢‬‬
‫ﻣﻌﺎﺫ ﺍﷲ ﻣﻦ ﺟﻬـﻞ ﻭﻃﻴﺶ‬ ‫ﻟـﻪ ﺳﻠﻄﺎﻧـﻪ ﻭﻋﻠ ّﻰ ﺇﲦـﻲ‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ "ﻓﻴﻤﻦ ﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﺣﺪﺍ ﳏﺎﺑﺎﺓ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﳋﻼﻓﺔ" ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮﺑﻜﺮ ﺭﲪﻪ ﺍﷲ‬
‫ﺖ ﺃﻥ ﺗﺆﺛﺮﻫﻢ ﺑﺎﻟﻮﻻﻳﺔ‪،‬‬‫ﺣﲔ ﺑﻌﺜﲏ ﺇﱃ ﺍﻟﺸﺎﻡ‪ :‬ﻳﺎ ﻳﺰﻳﺪ ﺇﻥ ﻟﻚ ﻗﺮﺍﺑﺔ ﻋَﺴﻴ َ‬
‫ﻭﺫﻟﻚ ﺃﻛﺜﺮ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻚ‪ ،‬ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﻭﱄ ﻣﻦ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺷﻴﺌﺎ ﻓﺄﻣّﺮ ﻋﻠﻴﻬﻢ ﺃﺣﺪﺍ ﳏﺎﺑﺎﺓ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻻ‬
‫ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ ﺻﺮﻓﺎ ﻭﻻ ﻋﺪﻻ ﺣﱴ ﻳﺪﺧﻠﻪ ﺟﻬﻨﻢ‪ ،‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﻓﻴﻪ ﺭﺟﻞ ﱂ‬
‫)‪(٣‬‬
‫ﻳﺴ ّﻢ ﺍﻫـ‬

‫‪١‬ﰲ ﺗـﻬﺬﻳﺐ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ :‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻘﺘﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺃﰊ ﻭﻋﻤﻲ ﺷﻬﺪﺍ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﺷﻬﺪﺍ ﺍﳊﺪﻳﺒﻴﺔ ﺃﻗﻮﻯ ﻣﻦ ﻗﻮﻝ ﻣَﻦ ﻗﺎﻝ‪ :‬ﺷﻬﺪﺍ‬
‫ﺑﺪﺭﺍ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﻃﺎﻟﺐ ﺍﻟﻘﺘﺎﻝ ﻣﻨﻪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ َﻭ َﻫ ٌﻢ ‪.‬‬
‫‪٢‬ﺭﻭﻯ ﻗﺼﺔ ﺃﳝﻦ ﺑﻦ ﺧﺮﱘ ﺍﺑﻦ ﺍﻷﺛﲑ ﺑﺴﻨﺪﻩ ﰲ "ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ" ﺟـ‪١‬ﺹ‪ ،١٦٠‬ﻭﻫﻲ ﺃﻳﻀﺎ ﰲ‬
‫ﺗـﻬﺬﻳﺐ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪ ،‬ﺟـ‪٣‬ﺹ‪ ١٩٠‬ﻭﰲ ﺣﻴﺎﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺟـ‪٢‬ﺹ‪ ،٤٠٣‬ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‬
‫ﻟﻠﻬﻴﺜﻤﻲ ﰲ ﺑﺎﺏ ﺣﺮﻣﺔ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﱳ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﻄﱪﺍﱐ‬
‫ﺑﻨﺤﻮﻩ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻌﺎﺫ ﺍﷲ ﻣﻦ ﻓﺸﻞ ﻭﻃﻴﺶ‪ ،‬ﻭﺭﺟﺎﻝ ﺃﰊ ﻳﻌﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻏﲑ ﺯﻛﺮﻳﺎ ﺑﻦ‬
‫ﳛﲕ ﺭﲪﻮﻳﻪ ﻭﻫﻮ ﺛﻘﺔ ‪.‬‬
‫‪٣‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺒﺤﺚ ﺫﻡ ﺍﻟﻌﺼﺒﻴﺔ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﻣﻮﺍﻻﺓ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬

‫ﻭﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻘﺒﺎﺋﻞ ﻭﻃﺒﺎﺋﻌﻬﻢ ﺍﳌﻴﻮﻝ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻟﻘﺮﺍﺑﺘﻬﻢ ﻋﻨﺪ ﺍﻟﺪﻋﺎﻭﻯ‬
‫ﻭﺍﻟﺸﻬﺎﺩﺍﺕ ﻭﳓﻮﻫﺎ‪ ،‬ﻭَﻳ ُﻌﺪّﻭﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻣﺪﺣﺎ ﻭﺷﺮﻓﺎ‪ ،‬ﻭﻳﻔﺘﺨﺮﻭﻥ‬
‫ﺑﻪ‪ ،‬ﻓﺘﺮﻯ ﺃﺣﺪﻫﻢ ﻳﺘﺒﺠّﺢ ﺑﺄﻧﻪ ﺷﻬﺪ ﻟﻘﺮﻳﺒﻪ ﺍﻟﻈﺎﱂ ﺗﻌﺼﺒﺎ ﻟﻪ ﺃﻭﻗﻀﻰ ﻟﻪ ﻏﲑ‬
‫ﺣﻘﻪ‪ ،‬ﺃﻭ ﻋﻴّﻨﻪ ﺭﺋﻴﺴﺎ ﻟﺒﻠﺪﺓ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺃﻋﻄﺎﻩ ﺭﺗﺒﺔ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪،‬‬
‫ﻉ ﺁﺧﺮﺗﻪ ﺑﺪﻧﻴﺎ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺭﺟﻞ ﹶﻗَﺒِﻠ ّﻲ ﻗﺎﺋﻢ ﳌﺼﺎﱀ ﻗﺒﻴﻠﱵ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﺃﻧﻪ ﺑﺎ َ‬
‫ﻏﲑﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﹶﺃ ْﺳ َﻮﹺﺇ ﺍﻟﻨﺎﺱ ﻣﻨـﺰﻟﺔ ﻣﻦ ﺃﺫﻫﺐ‬
‫ﺁﺧﺮﺗﻪ ﺑﺪﻧﻴﺎ ﻏﲑﻩ )‪. (١‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺣﺘﻤﹰﺎ ﺃﻥ ﻳﻌﺪﻝ ﺑﲔ ﻗﺮﺍﺑﺘﻪ ﻭﻏﲑﻫﻢ ﰲ ﻓﺼﻞ‬
‫ﺍﻟﻨـﺰﺍﻉ ﻭﺍﻹﺻﻼﺡ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﺗﻮﻟﻴﺔ ﺍﳌﻨﺎﺻﺐ‬
‫ﻭﳓﻮﻫﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﺇﺫﺍ ﻗﻠﺘﻢ ﻓﺎﻋﺪﻟﻮﺍ ﻭﻟﻮ ﻛﺎﻥ ﺫﺍ ﻗﺮﰉ{ ﻭﻗﺎﻝ‬
‫ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺑﻴّﻦ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﳚﺐ ﺃﻥ‬
‫ﻳﺴﻮّﻯ ﻓﻴﻪ ﺃﻱ ﺍﻟﻘﻮﻝ ﺑﲔ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‪ ،‬ﻷﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﻃﻠﺐ‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳜﺘﻠﻒ ﺫﻟﻚ ﺑﺎﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻫﺎ‪ :‬ﻳﺄﻣﺮ ﺗﻌﺎﱃ ﺑﺎﻟﻌﺪﻝ ﰲ ﺍﻟﻔﻌﺎﻝ ﻭﺍﳌﻘﺎﻝ ﻋﻠﻰ‬
‫ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻗﺎﻝ‪ :‬ﻳﻌﲏ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻗﺮﺍﺑﺘﻚ ﻓﻘﻞ ﻓﻴﻪ ﺍﳊﻖ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﻮﻧﻮﺍ ﻗﻮّﺍﻣﲔ ﺑﺎﻟﻘﺴﻂ ﺷﻬﺪﺍﺀ ﷲ ﻭﻟﻮ‬
‫ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﺃﻭﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﲔ ﺇﻥ ﻳﻜﻦ ﻏﻨﻴﺎ ﺃﻭ ﻓﻘﲑﺍ ﻓﺎﷲ ﺃﻭﱃ‬

‫‪١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻛﻤﺎ ﰲ ﺍﻟﺰﻭﺍﺟﺮ ﺟـ‪١‬ﺹ‪. ٧٧‬‬

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‫ﺑـﻬﻤﺎ ﻓﻼ ﺗﺘﺒﻌﻮﺍ ﺍﳍﻮﻯ ﺃﻥ ﺗﻌﺪﻟﻮﺍ ﻭﺇﻥ ﺗﻠﻮﻭﺍ ﺃﻭ ﺗﻌﺮﺿﻮﺍ ﻓﺈﻥ ﺍﷲ ﻛﺎﻥ‬

‫ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑﺍ{ ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻫﺎ‪ :‬ﺃﻱ ﻓﻼ ﳛﻤﻠﻨّﻜﻢ ﺍﳍﻮﻯ‬
‫ﻭﺍﻟﻌﺼﺒﻴﺔ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﺪﻝ ‪ .‬ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ‪ :‬ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﻋﻨﺪﻩ‬
‫ﺷﻬﺎﺩﺓ ِﻗَﺒ ﹶﻞ ﺍﺑﻨﻪ ﺃﻭ ﻋﻤﻪ ﺃﻭ ﺫﻭﻱ ﺭﲪﻪ ﻓﻴﻠﻮﻱ ﺑـﻬﺎ ﻟﺴﺎﻧﻪ ﺃﻭ ﻳﻜﺘﻤﻬﺎ‬
‫ﻓﻨـﺰﻟﺖ‪} :‬ﻛﻮﻧﻮﺍ ﻗﻮّﺍﻣﲔ ﺑﺎﻟﻘﺴﻂ ﺷﻬﺪﺍﺀ ﷲ{ ‪.‬‬
‫ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺘﻮﻯ ﻋﻨﺪﻩ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺣﺮﺍﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﻋﺒﻴﺪﺍ‪،‬‬
‫ﻀ ُﻬ ْﻢ ﻋﻠﻰ‬
‫ﺃﻏﻨﻴﺎﺀ ﻛﺎﻧﻮﺍ ﺃﻭ ﻓﻘﺮﺍﺀ‪ ،‬ﺃﻋﺰﺍﺀ ﻛﺎﻧﻮﺍ ﺃﻭ ﺃﺫﻻﹼﺀ‪ ،‬ﻭﻻ ُﻳ ﹶﻔﻀﱢﻞ ﺑﻌ َ‬
‫ﺑﻌﺾ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﻤ ﹺﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﻴﻮﺍﻟﻴﻬﻢ ﻭﻳﻘﺮﺑـﻬﻢ ﺑﻘﺪﺭ ﺻﻼﺣﻬﻢ‪،‬‬
‫ﻻﺑﻘﺮﺑـﻬﻢ ﺇﻟﻴﻪ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﺪﻡ ﺍﻷﻓﻀﻞ ﻓﺎﻷﻓﻀﻞ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻴﺪﺍ‬
‫ﻋﻨﻪ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻛﺎﻥ ﺃﻗﺮﺏ ﺍﻟﺼﺤﺎﺑﺔ ﺇﻟﻴﻪ ﺃﺑﻮﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﱂ‬
‫ﻳﻜﻦ ﺃﻗﺮﺑـﻬﻢ ﺇﻟﻴﻪ ﻧﺴﺒﺎ‪ ،‬ﻭﻛﺎﻥ ﳑﻦ ُﻳ ﹶﻘ ﱢﺮﺑُـ ُﻬ ْﻢ ﺇﻟﻴﻪ ﺑﻼﻝ ﺑﻦ ﺭﺑﺎﺡ ﺍﳊﺒﺸﻲ‬
‫ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺳﻠﻤﺎﻥ ِﻣﻨّﺎ ﺃﻫﻞ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺻﻬﻴﺐ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﺮﻭﻣﻲ‪ (١)،‬ﻭﻏﲑﻫﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺑﺎﺏ ﻣﻮﺍﻻﺓ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻘﺎﻃﻌﺔ ﻏﲑﻫﻢ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺟﻬﺎﺭﺍ ﻏﲑ ﺳﺮ ﻳﻘﻮﻝ‪ :‬ﺃﻻ ﺇﻥ ﺁﻝ ﺃﰊ ﻳﻌﲏ ﻓﻼﻧﺎ ﻟﻴﺴﻮﺍ ﱄ ﺑﺄﻭﻟﻴﺎﺀ‪،‬‬
‫ﺇﳕﺎ ﻭﻟﲕ ﺍﷲ ﻭﺻﺎﱀ ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻣﻌﻨﺎﻩ ﺇﳕﺎ ﻭﻟﻴﻲ ﻣَﻦ ﻛﺎﻥ ﺻﺎﳊﺎ‬
‫ﻭﺇﻥ َﺑﻌُﺪ ﻧﺴﺒﻪ ﻣﲏ‪ ،‬ﻭﻟﻴﺲ ﻭﻟﻴﻲ ﻣَﻦ ﻛﺎﻥ ﻏﲑ ﺻﺎﱀ ﻭﺇﻥ ﻛﺎﻥ ﻧﺴﺒﻪ ﻗﺮﻳﺒﺎ‪.‬‬
‫ﺡ ﺑﻪ ﻭﺃﻇﻬﺮﻩ ﻭﺃﺷﺎﻋﻪ‪ ،‬ﻓﻔﻴﻪ‬ ‫ﺨ ِﻔ ِﻪ ﺑﻞ َﺑ ﹾﺎ َ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺟﻬﺎﺭﺍ ﻓﻤﻌﻨﺎﻩ ﻋﻼﻧﻴﺔ ﱂ ﻳُ ْ‬

‫‪ ١‬ﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺻﻬﻴﺐ ﻋﺮﺑﻴﺎ ﺃﺳﺮﺗﻪ ﺍﻟﺮﻭﻡ ﻓﻨﺴﺐ ﺇﻟﻴﻬﻢ‬

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‫ﺍﻟﺘﱪﺅ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻭﻣﻮﺍﻻ ﹸﺓ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻹﻋﻼﻥ ﺑﺬﻟﻚ ﻣﺎ ﱂ ﳜﻒ ﺗﺮﺑﺖ‬

‫ﻓﺘﻨﺔ ﻋﻠﻴﻪ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺇﻥ ﺗﻈﹼﺎﻫﺮﺍ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﷲ ﻫﻮ ﻣﻮﻻﻩ ﻭﺟﱪﻳﻞ ﻭﺻﺎﱀ‬
‫ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﻼﺋﻜﺔ ﺑﻌﺪ ﺫﻟﻚ ﻇﻬﲑ{‬
‫ﻭﳌﺎ }ﻧﺎﺩﻯ ﻧﻮﺡ ّﺭﺑَﻪ ﻓﻘﺎﻝ ﺭﺏ ﺇﻥ ﺍﺑﲏ ﻣﻦ ﺃﻫﻠﻲ{ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ‪:‬‬
‫}ﻳﺎﻧﻮﺡ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻚ ﺇﻧﻪ ﻋﻤﻞ ﻏﲑ ﺻﺎﱀ{ ﻧﻔﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﺑﻦ‬
‫ﻧﻮﺡ ﺃﻧﻪ ﻣﻦ ﺃﻫﻠﻪ ﻟﻌﺼﻴﺎﻧﻪ ﻭﻟﻌﻘﻮﻗﻪ‪ ،‬ﻓﺈﻧﻪ ﺃﰉ ﺍﻹﻧﻘﻴﺎﺩ ﺇﱃ ﺃﻣﺮ ﻭﺍﻟﺪﻩ ﺭﺳﻮ ﹺﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﺳﻠﻢ ﹶﻟﻤّﺎ ﻗﺎﻝ ﻟﻪ‪} :‬ﻳﺎﺑﲏ ﺍﺭﻛﺐ ﻣﻌﻨﺎ ﻭﻻ‬
‫ﺗﻜﻦ ﻣﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ{‪.‬‬
‫ﻓﻤﻦ ﻋﻤﻞ ﻋﻤﻼ ﻏﲑ ﺻﺎﱀ ﻭﺗَﻤﺮّﺩ ﻭﻛﺎﻥ ﻣﺜﻞ ﺍﺑﻦ ﻧﻮﺡ ﻻ ﻳﻜﻮﻥ ﺃﻫﻼ ﻷﺑﻴﻪ‬
‫ﻭﺃﻣﻪ‪ ،‬ﻭﻻ ﻟﻘﺮﺍﺑﺘﻪ ﻭﻗﺒﻴﻠﺘﻪ‪ ،‬ﻓﻬﻮ َﻣْﻨ ِﻔﻲﱞ ﻋﻦ ﺍﻷﻫﻠﻴّﺔ ﻣﻨﻔﺼﻞ ﻋﻨﻬﻢ‪ ،‬ﻛﻤﺎ ُﻧﻔِﻲ‬
‫ﺍﺑﻦ ﻧﻮﺡ ﻋﻦ ﺃﺑﻴﻪ‪.‬‬
‫ﺿ ِﺪ ﻭَﺻﻔﻪ ﻭﺁﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭ َﻋﻤِﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ِ‬
‫ﻓﻬﻮ ﻣﻦ ﺃﻫﻠﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻨﻚ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺳﻠﻤﺎﻥ ﻣﻨﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺼﺎﺭ ﻣﻦ‬
‫ﺃﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ ﶈﺎﺳﻨﻪ ﺍﳌﺘﻨﻮّﻋﺔ ﻭﺃﻭﺻﺎﻓﻪ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﻛﺜﺮﺓ ﻋﺒﺎﺩﺗﻪ ﻭﺻﱪﻩ‬
‫ﻋﻠﻰ ﻏﺮﺑﺘﻪ‪ ،‬ﻭﺣﺒﻪ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻺﺳﻼﻡ ﺃﻳﻀﺎ ﺣﺒﺎ‬
‫ﺷﺪﻳﺪﺍ‪ ،‬ﻓﻘﺪ ﺳﺌﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﻓﺎﻧﺘﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ‬
‫ﺳﻠﻤﺎﻥ ﺑﻦ ﺍﻻﺳﻼﻡ ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺩ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﱂ ﻳﻜﻦ ﺑﲔ ﻧﻮﺡ ﻭﺍﺑﻨﻪ َﺭ ِﺣ ٌﻢ‬ ‫ﻛﺎﻧﺖ ﻣﻮّﺩﺓ ﺳﻠﻤﺎﻥ ﻟﻪ ﻧﺴﺒﺎ‬
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‫ﻓﺜﺒﺖ ﺃﻥ ﺍﳌﻮﺍﻻﺓ ﻭﺍﳌﻘﺎﻃﻌﺔ ﻭﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻧﻔﺼﺎﻝ ﻋﻨﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻨﻮﻃﺔ‬

‫ﺑﺎﶈﺎﺳﻦ ﻭﺍﳌﺴﺎﻭﻱ‪ ،‬ﻭﺑﺎﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻻ ﺑﻘﺮﺏ ﺍﻟﻨﺴﺐ ﻭُﺑ ْﻌﺪِﻩ‪ .‬ﻭﻗﺪ‬
‫ﺃﺣﺴﻦ ﺍﻟﺒﻮﺻﲑﻱ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﳘﺰﻳﺘﻪ‪:‬‬
‫ﺼ ﹾﺎ ُﺀ‬
‫ﺐ ﻭَﺍ ِﻹ ﹾﻗ َ‬
‫ﺴ ﹾﺎﻭَﻯ ﺍﻟﱠﺘ ﹾﻘ ﹺﺮْﻳ ُ‬
‫ـ ِﻪ َﺗ َ‬ ‫ﺻ ﹸﻞ ِﻟﹶﻠّـ‬
‫َﻭﹺﺇ ﹶﺫﹾﺍ ﹶﻛ ﹾﺎ ﹶﻥ ﺍﹾﻟ ﹶﻘ ﹾﻄ ُﻊ ﻭَﺍﹾﻟ َﻮ ْ‬
‫ﻓﺎﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﻭﺍﻟﻼﺋﻖ ﺑﻪ ﺃﻥ ﻳﻨﻘﺎﺩ ﻷﻣﺮ ﺭﺑﻪ ﺟ ﹼﻞ ﺟﻼﻟﻪ ﻭﻳﻬﺘﺪﻱ‬
‫ﺑـﻬﺪﻱ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻳﺴﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‪ ،‬ﻓﻴﻌﺪﻝ‬
‫ﺑﲔ ﺇﺧﻮﺗﻪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﻷﻗﺎﺭﺏ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻮﺍﻻﺗﻪ‬
‫ﻭﻣﻘﺎﻃﻌﺘﻪ ﻷﺟﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻻﳊﻆ ﻧﻔﺴﻪ ﻭﻣﺘﺎﺑﻌﺔ ﻫﻮﺍﻩ‪ ،‬ﻭﻓﻘﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ‬
‫ﺤ َﻤﺪُ ُﻋ ﹾﻘَﺒ ﹾﺎ ُﻩ ‪.‬‬
‫ﻓﻴﻪ ﺭﺿﺎﻩ ﻭﺗُ ْ‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﺜﺄﺭ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ‬

‫ﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺴﻴﺌﺔ "ﺍﻟﺜﺄﺭ" ﻭﻫﻮ ﺃﻥ ﺗﻘﺘﻞ ﺍﻟﻘﺒﻴﻠﺔ ﻣﻦ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﱵ‬
‫ﻗﺘﻠﺖ ﻣﻨﻬﺎ ﻧﻔﺴﺎ ﺃﻭ ﺃﻧﻔﺴﺎ ﻣﺜﻞ ﻣﺎ ﻗﺘﻠﺖ ﻋﻨﻬﺎ‪ ،‬ﺇ ﹾﻥ ﻭﺍﺣﺪﺍ ﻓﻮﺍﺣﺪ‪ ،‬ﻭﺇﻥ‬
‫ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻳﻘﺘﻠﻮﻥ ﻣﻦ ﳚﺪﻭﻧﻪ ﳑﻦ ﻳﻨﺘﻤﻲ ﺇﱃ ﻗﺒﻴﻠﺔ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﺍﻟﻘﺎﺗ ﹶﻞ ﺃﻭ ﻏﲑَﻩ‪ .‬ﺑﻞ ﺍﻟﻮﺍﻗﻊ ﻛﺜﲑﺍ ﺃﻥ ﻳﻘﻮﻡ ﺃﻫﻞ ﺍﻟﻘﺘﻴﻞ ﺑﺎﻻﻧﺘﻘﺎﻡ ﻣﻦ ﻏﲑ‬
‫ﺍﻟﻘﺎﺗﻞ ﺑﻞ ﳛﺘﺎﻃﻮﻥ ﻋﻠﻰ ﻗﺘﻞ ﺍﻷﻓﻀﻞ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﺍﻟﺮﺅﺳﺎﺀ ﺃﻭ ﺍﻟﺸﺠﻌﺎﻥ‬
‫ﺃﻭ ﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺍﻟﺜﺄﺭ ﺫﻧﺐ ﻋﻈﻴﻢ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﳌﻮﺑﻘﺎﺕ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻘﺘﻮﻝ ﻟﻠﺜﺄﺭ ﺍﻟﻘﺎﺗ ﹶﻞ ﺃﻭ‬
‫ﻏﲑﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑﻩ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗ ﹶﻞ ﻓﺤﺮﺍﻡ ﺃﻳﻀﺎ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻘﺼﺎﺹ ﻗﺪ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﻟﻌﺪﻡ ﺍﺳﺘﻴﻔﺎﺀ ﺷﺮﻭﻁ ﺍﻟﻘﺼﺎﺹ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ﻓﺘﺴﺘﺤﻘﹼﻪ ﺍﻟﻮﺭﺛﺔ ﻭﻳﺴﺘﻮﻓﻴﻪ ﺍﻹﻣﺎﻡ ﻭﻻ ﺷﻲﺀ ﻟﻠﻘﺒﻴﻠﺔ‬
‫ﻣﻨﻪ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﻗﺪﳝﺔ ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﰲ "ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ" )‪ (١‬ﰲ‬
‫ﺷﺮﺡ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻﻫﺎﻣﺔ"‪ :‬ﺫﻛﺮ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ ﺃﻥ ﺍﻟﻌﺮﺏ‬
‫ﻛﺎﻧﺖ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺗﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻗﺘﻞ ﺍﻟﻘﺘﻴﻞ ﻭﱂ ﻳﺆﺧﺬ ﺑﺜﺄﺭﻩ ﺧﺮﺟﺖ ﻣﻦ‬
‫ﺭﺃﺳﻪ ﻫﺎﻣﺔ‪ -‬ﻭﻫﻲ ﺩﻭﺩﺓ‪ (٢) -‬ﻓﺘﺪﻭﺭ ﺣﻮﻝ ﻗﱪﻩ ﻓﺘﻘﻮﻝ‪ :‬ﺍﺳﻘﻮﱐ ﺍﺳﻘﻮﱐ‪،‬‬
‫ﻓﺈﻥ ﺃﺩﺭﻙ ﺑﺜﺄﺭﻩ ﺫﻫﺒﺖ‪ ،‬ﻭﺇﻻ ﺑﻘﻴﺖ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺷﺎﻋﺮﻫﻢ‪:‬‬
‫ﻉ ﺷﺘﻤﻲ ﻭﻣﻨﻘﺼﱵ ﺃﺿﺮﺑْﻚ ﺣﱴ ﺗﻘﻮﻝ ﺍﳍﺎﻣ ﹸﺔ ﺍﺳﻘﻮﻧـﻲ‬ ‫ﻳﺎ ﻋﻤﺮﻭ ﺇﻻ َﺗ َﺪ ْ‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩ ﺗﺰﻋﻢ ﺃﻬﻧﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﻗﱪﻩ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﰒ ﺗﺬﻫﺐ ﺍﻫـ‪.‬‬

‫‪ ١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﰲ ﺑﺎﺏ ﻻﻫﺎﻣﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ‪.‬‬

‫‪٢‬ﻗﺎﻝ ﺍﻟﻘﺰﺍﺯ‪ :‬ﺍﳍﺎﻣﺔ ﻃﺎﺋﺮ ﻣﻦ ﻃﲑ ﺍﻟﻠﻴﻞ ﻛﺄﻧﻪ ﻳﻌﲏ ﺍﻟﺒﻮﻣﺔ ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
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‫ﻓﺜﺒﺖ ﺃﻥ ﺍﻟﺜﺄﺭ ﻛﺎﻥ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻤﺎ ﺃﻗﺒﺢ ﺍﺗﺒﺎﻋﻬﻢ‬

‫ﻭﺍﻹﻗﺘﺪﺍﺀ ﺑـﻬﻢ ‪.‬‬
‫ﻭﻣﻦ ﻣﺴﺎﻭﻱ "ﺍﻟﺜﺄﺭ" ﺃﻥ ﺍﻟﻘﺒﺎﺋﻞ ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﺛﺄﺭﻫﻢ ﻭﻗﺘﻠﻮﺍ ﻧﻔﺴﺎ ﻣﺆﻣﻨﺔ ﺑﻐﲑ‬
‫ﺣﻖ ﻓﺮﺣﻮﺍ ﻭﺍﺳﺘﺒﺸﺮﻭﺍ ﺑﺎﺭﺗﻜﺎﺏ ﻫﺬﻩ ﺍﳉﺮﳝﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺑﻞ ﻳﻔﺘﺨﺮﻭﻥ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺫﻧﺐ ﺁﺧﺮ ﻷﻥ ﺍﻟﻔﺮﺡ ﻭﺍﻹﻓﺘﺨﺎﺭ ﺑﺎﳌﻌﺎﺻﻲ ﺫﻧﺐ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﺰﻭﺍﺟﺮ ﻟﻠﻬﻴﺘﻤﻲ )‪. (١‬‬
‫ﻭﺍﻟﺜﺄﺭ ﻳﻘﻊ ﻏﺎﻟﺒﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﻘﺎﺗﻞ ﻷﻧﻪ ﳜﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﻴﺨﺘﻔﻲ ﺃﻭ ﻳﻬﺮﺏ‬
‫ﺃﻭ ﻳﺪﺍﻓﻊ ﻋﻨﻪ ﺃﺑﻨﺎﺀ ﻋﺸﲑﺗﻪ ﻛﻤﺎ ﻗﺎﻝ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ‪:‬‬
‫)‪(٢‬‬
‫ﺠ ﹴﻢ‬
‫ﻒ ﻣﻦ ﻭﺭﺍﺋ َﻲ ﻣُ ﹾﻠ َ‬‫ﻱ ﺑﺄﻟ ٍ‬
‫ﻋﺪ ّﻭ ْ‬ ‫ﻭﻗﺎﻝ ﺳﺄﻗﻀﻲ ﺣﺎﺟﱵ ﰒ ﺃﺗّﻘﻲ‬
‫ﻓﻼ ﻳَُﺘ َﻤﻜﱠﻦُ ﻏﺎﻟﺒﺎ ﻣِﻦ ﹶﻗْﺘِﻠ ِﻪ ﹶﻓﻴَﻘﺘﻠﻮﻥ ﻣَﻦ ﳚﺪﻭﻧﻪ ﻣﻦ ﻗﺒﻴﻠﺔ ﺍﻟﻘﺎﺗﻞ ‪.‬‬
‫ﻭﰲ ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺃﻋﺪﻯ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﷲ‬
‫ﻣﻦ ﹶﻗَﺘ ﹶﻞ ﰲ ﺍﳊﺮﻡ‪ ،‬ﺃﻭ ﻗﺘﻞ ﻏﲑ ﻗﺎﺗﻠﻪ‪ ،‬ﺃﻭ ﻗﺘﻞ ﺑ ﹶﺬﺣُ ْﻮ ﹺﻝ)‪ (٣‬ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺭﻭﺍﻩ‬
‫ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮﻭ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻗﺘﻞ ﹺﺑ ﹶﺬ ْﺣ ﹺﻞ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﺟﺮﻳﺮ ﻋﻦ ﳎﺎﻫﺪ ﻣﺮﺳﻼ‪.‬‬

‫‪١‬ﻗﺎﻝ ﰲ ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﺟـ‪١‬ﺹ ‪ :٧٣‬ﺍﻟﻜﺒﲑﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ ﻓﺮﺡ ﺍﻟﻌﺒﺪ‬
‫ﺑﺎﳌﻌﺼﻴﺔ ﺍﻫـ‪.‬‬
‫‪ ٢‬ﺃﻱ ﺳﺄﻗﻀﻲ ﺣﺎﺟﱵ ﻣﻦ ﹶﻗْﺘ ﹺﻞ ﻗﹶﺎِﺗ ﹺﻞ ﺃﺧﻲ ﺃﻭ ﹶﻗْﺘ ﹺﻞ ﻛﹸﻒﺀ ﻟﻪ ﰒ ﺃﺟﻌﻞ ﺑﻴﲏ ﻭﺑﲔ ﻋﺪﻭﻱ ﺃﻟﻒ‬
‫ﻓﺎﺭﺱ ﻣﻠﺠﹺﻢ ﻓﺮﺳﻪ‪ ،‬ﺃﻭ ﺃﻟﻔﺎ ﻣﻦ ﺍﳋﻴﻞ ﻣﻠﺠَﻤﺎ ‪.‬‬
‫‪ ٣‬ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ‪ :‬ﺍﻟﺬﺣﻞ‪ :‬ﺍﻟﺜﺄﺭ‪ ،‬ﺃﻭ ﻃﻠﺐ ﻣﻜﺎﻓﺌﺔ ﲜﻨﺎﻳﺔ ﺟُﻨﻴﺖ ﻋﻠﻴﻚ‪ ،‬ﻭﲨﻌﻪ ﺃﺫﺣﺎﻝ ﻭﺫﺣﻮﻝ‪،‬‬
‫ﻭﻣﺜﻠﻪ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪.‬‬
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‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺃﻋﱴ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺛﻼﺛﺔ‪ ،‬ﺭﺟﻞ ﻗﺘﻞ ﻏﲑ‬
‫ﻗﺎﺗﻠﻪ‪ ،‬ﺃﻭ ﻗﺘﻞ ﺑﺬﺣﻞ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺃﻭ ﻗﺘﻞ ﰲ ﺣﺮﻡ ﺍﷲ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ‬
‫ﻗﺘﺎﺩﺓ ﻣﺮﺳﻼ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺆﺗﻰ ﺑﺎﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻱ‬
‫ﺭﺏ ﺳﻞ ﻫﺬﺍ ﻓﻴﻢ ﻗﺘﻠﲏ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻱ ﺭﺏ ﺃﻣﺮﱐ ﻫﺬﺍ‪ ،‬ﻓﻴﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻤﺎ ﲨﻴﻌﺎ‬
‫ﻓﻴﻘﺬﻓﺎﻥ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﻘﻌﺪ ﺍﳌﻘﺘﻮﻝ ﺑﺎﳉﺎﺩﺓ ﻓﺈﺫﺍ ﻣ ّﺮ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺗﻞ ﺃﺧﺬﻩ‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﻫﺬﺍ ﻗﻄﻊ ﻋﻠ ّﻰ ﺻﻮﻣﻲ ﻭﺻﻼﰐ‪ ،‬ﻓﻴﻌﺬﺏ ﺍﻟﻘﺎﺗﻞ ﻭﺍﻵﻣﺮ ﺑﻪ‪،‬‬
‫ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ )‪.(١‬‬
‫ﻭﰲ ﺍﻟﺜﺄﺭ ﺃﻳﻀﺎ ﺧﻄﺮ ﺍﻻﺳﺘﺤﻼﻝ‪ ،‬ﻓﻘﺪ ﻳﻈﻦ ﺑﻌﺾ ﺍﻟﻌﻮﺍﻡ ﺍﳉﻬّﺎﻝ ﺃﻥ ﻗﺘﻞ‬
‫ﻛﻞ ﻓﺮﺩ ﻣﻦ ﻗﺒﻴﻠﺔ ﺍﻟﻘﺎﺗﻞ ﺟﺎﺋﺰ ﻛﺎﻟﻘﺼﺎﺹ ﻓﻴﺴﺘﺤﻠﻮﻧﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺧﻄﺮ‬
‫ﻋﻈﻴﻢ ﻷﻥ ﺍﻻﺳﺘﺤﻼﻝ ﺑﺎﻟﻘﺘﻞ ﺍﶈﺮﻡ ﺑﺎﻹﲨﺎﻉ ﺇﺫﺍ ﻋُِﻠ َﻢ ﻣِﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻨﻪ ‪.‬‬
‫ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻓﺘﺮﻯ ﻗﺒﻴﻠﺔ ﺍﻟﻘﺘﻴﻞ ﻳﺘﻌﺎﻭﻧﻮﻥ‬
‫ﻭﻳﺴﺘﺨﺪﻣﻮﻥ ﻛﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻹﺩﺭﺍﻙ ﺛﺄﺭﻫﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﺗﻌﺎﻭﻧﻮﺍ‬
‫ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ{ ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺃﻋﺎﻥ ﻋﻠﻰ ﻗﺘﻞ ﻣﺆﻣﻦ ﺑﺸﻄﺮ ﻛﻠﻤﺔ ﻟﻘﻲ ﺍﷲ ﻣﻜﺘﻮﺏ ﺑﲔ ﻋﻴﻨﻴﻪ‬
‫ﺁﻳﺲ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺯﺍﺩ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ‬

‫‪ ١‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﰲ ﻭﻋﻴﺪ ﻗﺎﺗﻞ ﺍﻟﻨﻔﺲ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻘﺘﻞ‬
‫ﻭﺍﻟﺪﻳﺎﺕ ﻭﺍﻟﻘﺴﺎﻣﺔ‪ /‬ﻗﺴﻢ ﺍﻷﻗﻮﺍﻝ ‪.‬‬
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‫ﻕ" ﻳﻌﲏ ﻻ َﻳِﺘ ﱡﻢ ﻛﻠﻤﺔ ﹸﺃ ﹾﻗُﺘ ﹾﻞ‪ .‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ‬

‫ﻋﻴﻴﻨﺔ‪ :‬ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﹸﺃ ْ‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺃﻋﺎﻥ‬
‫ﻋﻠﻰ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺑﺸﻄﺮ ﻛﻠﻤﺔ ﻛﺘﺐ ﺑﲔ ﻋﻴﻨﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺁﻳﺲ ﻣﻦ‬
‫ﺭﲪﺔ ﺍﷲ )‪.(١‬‬

‫‪١‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺑﺎﺏ ﺍﻟﺘﺮﻫﻴﺐ ِﻣ ْﻦ ﹶﻗْﺘ ﹺﻞ ﺍﻟﹾﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ‬
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‫ﻣﻬﻤﺔ ﰲ ﺍﻟﺰﺟﺮ ﻋﻦ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﻋﻤﺪﺍ ﺑﻐﲑ ﺣﻖ‬

‫ﻗﺎﻝ ﺍﳍﻴﺘﻤﻲ ﰲ ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﺟـ‪٢‬ﺹ‪ :٨٨‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ‬
‫ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻌﺪ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﳌﻨﺼﻮﺹ ﺃﻥ ﺃﻛﱪﻫﺎ ﺑﻌﺪ ﺍﻟﺸﺮﻙ‬
‫ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﻧﺎ ﺍﻫـ ‪.‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ ﻓﺠﺰﺍﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ‬
‫ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻌﻨﻪ ﻭﺃﻋ ّﺪ ﻟﻪ ﻋﺬﺍﺑﺎ ﻋﻈﻴﻤﺎ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻣﻦ ﺃﺟﻞ‬
‫ﺫﻟﻚ ﻛﺘﺒﻨﺎ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻧﻪ ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﺎ ﺑﻐﲑ ﻧﻔﺲ ﺃﻭ ﻓﺴﺎﺩ ﰲ‬
‫ﺍﻷﺭﺽ ﻓﻜﺄﳕﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ﻭﻣﻦ ﺃﺣﻴﺎﻫﺎ ﻓﻜﺄﳕﺎ ﺃﺣﻴﺎ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ‬
‫ﻭﻟﻘﺪ ﺟﺎﺀﺗـﻪ ﺭﺳﻠﻨﺎ ﺑﺎﻟﺒﻴﻨﺎﺕ ﺙ ﺇﻥ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻷﺭﺽ‬
‫ﳌﺴﺮﻓﻮﻥ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺪﻋﻮﻥ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻭﻻ ﻳﻘﺘﻠﻮﻥ‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ﻭﻻ ﻳﺰﻧﻮﻥ ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻳﻠﻖ ﺃﺛﺎﻣﺎ‬
‫ﻳﻀﺎﻋﻒ ﻟﻪ ﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﳜﻠﺪ ﻓﻴﻪ ﻣﻬﺎﻧﺎ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ‬
‫ﺗﻘﺘﻠﻮﺍ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ﺫﻟﻜﻢ ﻭﺻّﺎﻛﻢ ﺑﻪ ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ{‬
‫‪ .١‬ﻭﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﺤﺎﻓﻆ ﺯﻛﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻨﺬﺭﻱ‪ :‬ﻋﻦ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻨﺒﻮﺍ‬
‫ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﻫﻦ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻭﺍﻟﺴﺤﺮ‬
‫ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ‪ ،‬ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ‪،‬‬
‫ﻭﺍﻟﺘﻮﱄ ﻳﻮﻡ ﺍﻟﺰﺣﻒ‪ ،‬ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ‪" .‬ﺍﳌﻮﺑﻘﺎﺕ" ﺍﳌﻬﻠﻜﺎﺕ ‪.‬‬
‫‪ .٢‬ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻟﻦ ﻳﺰﺍﻝ ﺍﳌﺆﻣﻦ ﰲ ﻓﺴﺤﺔ ﻣﻦ ﺩﻳﻨﻪ ﻣﺎ ﱂ ﻳﺼﺐ ﺩﻣﺎ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻗﺎﻝ‬
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‫ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻣﻦ ﻭﺭﻃﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﳐﺮﺝ ﳌﻦ ﺃﻭﻗﻊ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﺳﻔﻚ‬
‫ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﺑﻐﲑ ﺣﻠﻪ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ‬
‫ﺷﺮﻃﻬﻤﺎ‪" .‬ﺍﻟﻮﺭﻃﺎﺕ" ﲨﻊ َﻭ ْﺭ ﹶﻃ ٍﺔ ﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ ﻭﻫﻲ ﺍﳍﻠﻜﺔ‪ ،‬ﻭﻛﻞ ﺃﻣﺮ‬
‫ﺗﻌﺴﺮ ﺍﻟﻨﺠﺎﺓ ﻣﻨﻪ ‪.‬‬
‫‪ .٣‬ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻟﺰﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻦ ﺑﻐﲑ ﺣﻖ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺯﺍﺩ ﻓﻴﻪ‪ :‬ﻭﻟﻮ ﺃﻥ ﺃﻫﻞ‬
‫ﲰﻮﺍﺗﻪ ﻭﺃﻫﻞ ﺃﺭﺿﻪ ﺍﺷﺘﺮﻛﻮﺍ ﰲ ﺩﻡ ﻣﺆﻣﻦ ﻷﺩﺧﻠﻬﻢ ﺍﷲ ﺍﻟﻨﺎﺭ ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﻟﻠﺒﻴﻬﻘﻲ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻟﺰﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﲨﻴﻌﺎ ﺃﻫﻮﻥ‬
‫ﻚ ﺑﻐﲑ ﺣﻖ ‪.‬‬ ‫ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺩ ﹴﻡ ﺳُ ِﻔ َ‬
‫‪ .٤‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺎﻝ‪ :‬ﻟﺰﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻗﺘﻞ ﺭﺟﻞ ﻣﺴﻠﻢ‪ ،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻣﺮﻓﻮﻋﺎ ﻭﻣﻮﻗﻮﻓﺎ‪ ،‬ﻭﺭﺟﺢ ﺍﳌﻮﻗﻮﻑ ‪.‬‬
‫‪ .٥‬ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻗﺘﻞ ﺍﳌﺆﻣﻦ ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺯﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫‪ .٦‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻄﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ ﻭﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﻃﻴﺒﻚ ﻭﻣﺎ ﺃﻃﻴﺐ ﺭﳛﻚ‪ ،‬ﻣﺎ‬
‫ﺃﻋﻈﻤﻚ ﻭﻣﺎ ﺃﻋﻈﻢ ﺣﺮﻣﺘﻚ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﳊﺮﻣﺔ ﺍﳌﺆﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﺣﺮﻣﺘﻚ‪ ،‬ﻣﺎﻟﻪ ﻭﺩﻣﻪ‪.‬‬
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‫‪ .٧‬ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬

‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺃﻫﻞ ﺍﻷﺭﺽ ﺍﺷﺘﺮﻛﻮﺍ ﰲ ﺩﻡ ﻣﺆﻣﻦ‬
‫ﻷﻛﺒﻬﻢ ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ‪.‬‬
‫‪ .٨‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺘﻞ ﺑﺎﳌﺪﻳﻨﺔ ﻗﺘﻴﻞ‬
‫ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻌﻠﻢ ﻣﻦ ﻗﺘﻠﻪ‪ ،‬ﻓﺼﻌﺪ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﻨﱪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻳﻘﺘﻞ ﻗﺘﻴﻞ ﻭﺃﻧﺎ ﻓﻴﻜﻢ ﻭﻻ‬
‫ﻳﻌﻠﻢ ﻣﻦ ﻗﺘﻠﻪ‪ ،‬ﻟﻮ ﺍﺟﺘﻤﻊ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﻗﺘﻞ ﺍﻣﺮﺉ ﻟﻌﺬﺑـﻬﻢ‬
‫ﺍﷲ ﺇﻻ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ‬
‫ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﻗﺘﻞ ﻣﺴﻠﻢ ﻟﻜﺒﻬﻢ ﺍﷲ ﲨﻴﻌﺎ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ‪.‬‬
‫‪ .٩‬ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻛﻞ ﺫﻧﺐ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮﻩ ﺇﻻ ﺍﻟﺮﺟﻞ ﳝﻮﺕ ﻛﺎﻓﺮﺍ‪ ،‬ﺃﻭ ﺍﻟﺮﺟﻞ ﻳﻘﺘﻞ‬
‫ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﳊﺎﻛﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪.‬‬
‫‪ .١٠‬ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻛﻞ ﺫﻧﺐ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮﻩ ﺇﻻ ﺍﻟﺮﺟﻞ ﳝﻮﺕ ﻣﺸﺮﻛﺎ‬
‫ﺃﻭ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﳊﺎﻛﻢ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪.‬‬
‫‪ .١١‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﺳﺄﻟﻪ ﺳﺎﺋﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ‬
‫ﻫﻞ ﻟﻠﻘﺎﺗﻞ ﻣﻦ ﺗﻮﺑﺔ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﳌﻌﺠﺐ ﻣﻦ ﺷﺄﻧﻪ‪ :‬ﻣﺎ ﺫﺍ ﺗﻘﻮﻝ؟‬
‫ﻓﺄﻋﺎﺩ ﻋﻠﻴﻪ ﻣﺴﺄﻟﺘﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺫﺍ ﺗﻘﻮﻝ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﺎ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﲰﻌﺖ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻳﺄﰐ ﺍﳌﻘﺘﻮﻝ ﻣﺘﻌﻠﻘﺎ ﺭﺃﺳﻪ‬
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‫ﺑﺈﺣﺪﻯ ﻳﺪﻳﻪ ﻣﺘﻠﺒﺒﺎ)‪ (١‬ﻗﺎﺗﻠﻪ ﺑﺎﻟﻴﺪ ﺍﻷﺧﺮﻯ‪ ،‬ﺗﺸﺨﺐ ﺃﻭﺩﺍﺟﻪ ﺩﻣﺎ ﺣﱴ ﻳﺄﰐ‬
‫ﺑﻪ ﺍﻟﻌﺮﺵ ﻓﻴﻘﻮﻝ ﺍﳌﻘﺘﻮﻝ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ‪ :‬ﻫﺬﺍ ﻗﺘﻠﲏ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﻟﻠﻘﺎﺗﻞ‪:‬‬
‫ﺗﻌﺴﺖ‪ ،‬ﻭﻳﺬﻫﺐ ﺑﻪ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴّﻨﻪ ﻭﺍﻟﻄﱪﺍﱐ ﰲ‬
‫ﺍﻷﻭﺳﻂ‪ ،‬ﻭﺭﻭﺍﺗﻪ ﺭﻭﺍﺓ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ ‪.‬‬
‫‪ .١٢‬ﻭﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﺚ ﺟﻨﻮﺩﻩ ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﺃﺧﺬﻝ ﺍﻟﻴﻮﻡ ﻣﺴﻠﻤﺎ ﺃﹸﹾﻟﹺﺒﺴُﻪُ ﺍﻟﺘﺎﺝ‪،‬‬ ‫ﺇﺫﺍ ﺃﺻﺒﺢ ﺇﺑﻠﻴﺲ ﺑ ﹼ‬
‫ﻗﺎﻝ‪ :‬ﻓﻴﺠﻲﺀ ﻫﺬﺍ ﻓﻴﻘﻮﻝ‪ :‬ﱂ ﺃﺯﻝ ﺑﻪ ﺣﱴ ﻃﻠﻖ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻭﺷﻚ ﺃﻥ‬
‫ﻳﺘﺰﻭﺝ‪ ،‬ﻭﳚﻲﺀ ﻫﺬﺍ ﻓﻴﻘﻮﻝ‪ :‬ﱂ ﺃﺯﻝ ﺑﻪ ﺣﱴ ﻋ ّﻖ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻳﻮﺷﻚ ﺃﻥ‬
‫ﻳﱪ ﳘﺎ‪ ،‬ﻭﳚﻲﺀ ﻫﺬﺍ ﻓﻴﻘﻮﻝ‪ :‬ﱂ ﺃﺯﻝ ﺑﻪ ﺣﱴ ﺃﺷﺮﻙ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺖ ﺃﻧﺖ‪،‬‬
‫ﻭﳚﻲﺀ ﻫﺬﺍ ﻓﻴﻘﻮﻝ‪ :‬ﱂ ﺃﺯﻝ ﺑﻪ ﺣﱴ ﻗﺘﻞ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺖ َﻭﻳُ ﹾﻠﹺﺒﺴُﻪُ ﺍﻟﺘﺎﺝ‪ ،‬ﻭﺭﺍﻩ‬
‫ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ‪.‬‬
‫‪ .١٣‬ﻭﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﻓﺎﻏﺘﺒﻂ ﺑﻘﺘﻠﻪ ﱂ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ ﺻﺮﻓﺎ ﻭﻻ ﻋﺪﻻ‪،‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﰒ ﺭﻭﻯ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﺩﻫﻘﺎﻥ ﺳﺄﻟﺖ ﳛﲕ ﺑﻦ ﳛﲕ ﺍﻟﻐﺴﺎﱐ‬
‫ﻋﻦ ﻗﻮﻟﻪ‪ :‬ﻓﺎﻏﺘﺒﻂ ﺑﻘﺘﻠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺍﻟﻔﺘﻨﺔ ﻓﻴﻘﺘﻞ ﺃﺣﺪﻫﻢ ﻓﲑﻯ‬
‫ﺃﺣﺪﻫﻢ ﺃﻧﻪ ﻋﻠﻰ ﻫﺪﻯ ﻻ ﻳﺴﺘﻐﻔﺮ ﺍﷲ‪" ،‬ﺍﻟﺼﺮﻑ" ﺍﻟﻨﺎﻓﻠﺔ‪" ،‬ﻭﺍﻟﻌﺪﻝ"‬
‫ﺍﻟﻔﺮﻳﻀﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻏﲑ ﺫﻟﻚ‪ ،‬ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ )‪.(٢‬‬

‫‪١‬ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﻟﺒّﺒﻪ ﺗﻠﺒﻴﺒﺎ ﺇﺫﺍ ﲨﻊ ﺛﻴﺎﺑﻪ ﺍﻟﱵ ﻋﻠﻴﻪ ﻋﻨﺪ ﳓﺮﻩ ﻭﺻﺪﺭﻩ ﰲ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﰒ‬
‫ﺟﺮّﻩ ﻭﻗﺒﻀﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺟﻌﻞ ﰲ ﻋﻨﻘﻪ ﺣﺒﻼ ﺃﻭ ﺛﻮﺑﺎ ﻭﺃﻣﺴﻜﻪ ﺑﻪ ‪.‬‬
‫‪ ٢‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺑﺎﺏ ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﳊﺪﻭﺩ ‪.‬‬
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‫‪ .١٤‬ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻴﻬﻤﺎ ﻓﺎﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻗﻠﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﻘﺘﻮﻝ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﺣﺮﻳﺼﺎ‬
‫ﻋﻠﻰ ﻗﺘﻞ ﺻﺎﺣﺒﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ ﺍﻟﺰﻭﺍﺟﺮ ‪ :‬ﻫﺬﺍ ﺇﺫﺍ ﺗﻘﺎﺗﻼ‬
‫ﺑﻌﺪﻭﺍﺓ ﺃﻭ ﻋﺼﺒﻴﺔ ﺃﻭ ﻃﻠﺐ ﺩﻧﻴﺎ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﺗﻞ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﺑﺎﻟﺼﻔﺔ ﺍﻟﱵ ﳚﺐ‬
‫ﻗﺘﺎﳍﻢ ﻋﻠﻴﻬﺎ ﻓﻘﺘﻞ ﺃﻭ ﺩﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﻭﺣﺮﳝﻪ ﻓﺈﻧﻪ ﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ‪.‬‬
‫ﻂ ﺑﻦ ﺍﻟﺴﻤﲑ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺼﲔ‬ ‫‪ .١٥‬ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ)‪ (١‬ﻋﻦ ﺍﻟ ﱡ‬
‫ﺴ َﻤْﻴ ِ‬
‫ﻗﺎﻝ‪ :‬ﺃﺗﻰ ﻧﺎﻓﻊ ﺑﻦ ﺍﻷﺯﺭﻕ)‪ (٢‬ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻫﻠﻜ َ‬
‫ﺖ ﻳﺎﻋﻤﺮﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ‬
‫ﻫﻠﻜﺖُ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺃﻫﻠﻜﲏ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻗﺎﻝ ﺍﷲ‪} :‬ﻭﻗﺎﺗﻠﻮﻫﻢ‬
‫ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ{ ﻗﺎﻝ‪ :‬ﻗﺪ ﻗﺎﺗﻠﻨﺎﻫﻢ ﺣﱴ‬
‫ﻧﻔﻴﻨﺎﻫﻢ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‪ ،‬ﺇﻥ ﺷﺌﺘﻢ ﺣﺪﺛﺘﻜﻢ ﺣﺪﻳﺜﺎ ﲰﻌﺖ ﻣﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻧﺖ ﲰﻌﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺷﻬﺪﺕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺑﻌﺚ‬
‫ﺟﻴﺸﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﻠﻤﺎ ﻟﻘﻮﻫﻢ ﻗﺎﺗﻠﻮﻫﻢ ﻗﺘﺎﻻ ﺷﺪﻳﺪﺍ‪،‬‬
‫ﺤ َﻤِﺘ ْﻲ)‪ (٣‬ﺭﺟﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‬‫ﻓﻤﻨﺤﻮﻫﻢ ﺃﻛﺘﺎﻓﻬﻢ‪ ،‬ﻓﺤﻤﻞ ﺭﺟﻞ ﻣﻦ ﻟﹸ ْ‬
‫ﺑﺎﻟﺮﻣﺢ‪ ،‬ﻓﻠﻤﺎ ﻏﺸﻴﻪ ﻗﺎﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺇﱐ ﻣﺴﻠﻢ‪ ،‬ﻓﻄﻌﻨﻪ ﻓﻘﺘﻠﻪ‪،‬‬

‫‪ ١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪.‬‬

‫‪ ٢‬ﻫﻮ ﻧﺎﻓﻊ ﻳﻦ ﺍﻷﺯﺭﻕ ﺑﻦ ﻗﻴﺲ ﺍﳊﻨﻔﻲ ﺍﻟﺒﻜﺮﻱ ﺍﳊﺮﻭﺭﻱّ‪ ،‬ﺭﺃﺱ ﺍﻷﺯﺍﺭﻗﺔ ‪ .‬ﺍﺟﺘﻤﻊ ﻫﻮ‬
‫ﻭﺃﺻﺤﺎﺑﻪ ﰲ َﺣﺮُ ْﻭ َﺭﹾﺍ َﺀ ﻭﻧﺎﺩﻭﺍ ﺑﺎﳋﺮﻭﺝ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻭﻋﺮﻓﻮﻫﻢ ﻭﻣﻦ‬
‫ﺗﺒﻊ ﺭﺃﻳﻬﻢ ﺑﺎﳋﻮﺍﺭﺝ ‪ .‬ﺍﻹﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ‪.‬‬
‫ﻀ ّﻢ ﺃﻱ ﻗﺮﺍﺑﱵ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺑﻴﻨﻬﻢ ﳊﻤﺔ ﻧﺴﺐ ﺃﻱ ﻗﺮﺍﺑﺔ ﻭﻫﻮ ﳎﺎﺯ‪ ،‬ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺤ َﻤِﺘ ْﻲ ﺑﺎﻟ ّ‬
‫‪ ٣‬ﻗﻮﻟﻪ ﻟﹸ ْ‬
‫ﺍﻟﻮﻻﺀ ﳊﻤﺔ ﻛﻠﺤﻤﺔ ﺍﻟﻨﺴﺐ ‪ .‬ﻗﺎﻣﻮﺱ ‪.‬‬
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‫ﻓﺄﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻫﻠﻜﺖ‪ ،‬ﻗﺎﻝ‪:‬‬

‫ﻭﻣﺎ ﺍﻟﺬﻱ ﺻﻨﻌﺖ؟ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ‪ ،‬ﻓﺄﺧﱪﻩ ﺑﺎﻟﺬﻱ ﺻﻨﻊ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻓﻬﻼ ﺷﻘﻘﺖ ﻋﻦ ﺑﻄﻨﻪ ﻓﻌﻠﻤﺖ ﻣﺎ ﰲ ﻗﻠﺒﻪ؟ ﻗﺎﻝ‪:‬‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﺷﻘﻘﺖ ﺑﻄﻨﻪ ﻟﻜﻨﺖ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻼ ﺃﻧﺖ ﻗﺒﻠﺖ‬
‫ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ‪ ،‬ﻭﻻ ﺃﻧﺖ ﺗﻌﻠﻢ ﻣﺎ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺴﻜﺖ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻢ ﻳﻠﺒﺚ ﺇﻻ ﻳﺴﲑﺍ ﺣﱴ ﻣﺎﺕ‪ ،‬ﻓﺪﻓﻨﺎﻩ ﻓﺄﺻﺒﺢ ﻋﻠﻰ ﻇﻬﺮ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻌﻞ ﻋﺪﻭّﺍ ﻧﺒﺸﻪ‪ ،‬ﻓﺪﻓﻨﺎﻩ‪ ،‬ﰒ ﺃ َﻣ ْﺮﻧَﺎ ﻏﻠﻤﺎﻧﻨﺎ ﳛﺮﺳﻮﻧﻪ‪،‬‬
‫ﻓﺄﺻﺒﺢ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻟﻌﻞ ﺍﻟﻐﻠﻤﺎﻥ َﻧ َﻌﺴُﻮﺍ‪ ،‬ﻓﺪﻓﻨﺎﻩ‪ ،‬ﰒ ﺣﺮﺳﻨﺎﻩ‬
‫ﺑﺄﻧﻔﺴﻨﺎ‪ ،‬ﻓﺄﺻﺒﺢ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ‪ ،‬ﻓﺄﻟﻘﻴﻨﺎﻩ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﺸﻌﺎﺏ ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻪ‪ :‬ﻗﺎﻝ‪ :‬ﺑﻌﺜﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺳﺮﻳﺔ ﻓﺤﻤﻞ‬
‫ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺯﺍﺩ ﻓﻴﻪ‪:‬‬
‫ﻓﻨﺒﺬﺗﻪ ﺍﻷﺭﺽ‪ ،‬ﻓﺄﺧﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻷﺭﺽ ﻟﺘﻘﺒﻞ‬
‫ﻣﻦ ﻫﻮ ﺷﺮ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺃﺣﺐ ﺃﻥ ﻳﺮﻳﻜﻢ ﺗﻌﻈﻴﻢ ﺣﺮﻣﺔ‪ :‬ﻻﺇﻟﻪ ﺇﻻ ﺍﷲ" ‪.‬‬
‫‪ .١٦‬ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ‪ :‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﺠﺔ‬
‫ﺍﻟﻮﺩﺍﻉ‪ :‬ﺃﻻ ﺇﻥ ﺃﺣﺮﻡ ﺍﻷﻳﺎﻡ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﺇﻻ ﻭﺇﻥ ﺃﺣﺮﻡ ﺍﻟﺸﻬﻮﺭ ﺷﻬﺮﻛﻢ‬
‫ﻫﺬﺍ‪ ،‬ﺃﻻ ﻭﺇﻥ ﺃﺣﺮﻡ ﺍﻟﺒﻠﺪ ﺑﻠﺪﻛﻢ ﻫﺬﺍ‪ ،‬ﺃﻻ ﻭﺇﻥ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻋﻠﻴﻜﻢ‬
‫ﺣﺮﺍﻡ ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ‪ ،‬ﺃﻻ ﻫﻞ‬
‫ﺑﻠﻐﺖ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ ‪.‬‬
‫‪ .١٧‬ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺳﺒﺎﺏ‬
‫ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ‪ ،‬ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ ‪.‬‬
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‫‪ .١٨‬ﻭﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﰲ‬
‫ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ :‬ﺍﺳﺘﻨﺼﺖ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ‪ ،‬ﻳﻀﺮﺏ‬
‫ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ" ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
‫‪ .١٩‬ﻭﰲ ﺍﻟﺰﻭﺍﺟﺮ‪ :‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻱ ﺫﻧﺐ ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﷲ‬
‫ﺗﻌﺎﱃ؟ ﻗﺎﻝ‪ :‬ﺃﻥ ﲡﻌﻞ ﷲ ﹺﻧﺪًﺍ ﻭﻫﻮ ﺧﻠﻘﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﺇﻥ ﺫﻟﻚ ﻟﻌﻈﻴﻢ‪ ،‬ﰒ ﺃﻱّ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻘﺘﻞ ﻭﻟﺪﻙ ﳐﺎﻓﺔ ﺃﻥ ﻳﻄﻌﻢ ﻣﻌﻚ ‪.‬‬
‫‪ .٢٠‬ﻭﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﳘﺎ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺌﻞ ﻋﻦ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﺍﻟﻔﺮﺍﺭ ﻳﻮﻡ ﺍﻟﺰﺣﻒ ‪.‬‬
‫‪ .٢١‬ﻭﰲ ﻛﺘﺎﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‪ :‬ﻭﺇﻥ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ‬
‫ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﺑﻐﲑ ﺍﳊﻖ ‪.‬‬
‫ﺲ ﻇﻠﻤﺎ ﺇﻻ ﻛﺎﻥ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ ﺍﻷﻭﻝ‬ ‫‪ .٢٢‬ﻭﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ‪ :‬ﻻ ُﺗ ﹾﻘَﺘﻞﹸ ﻧﻔ ٌ‬
‫ِﻛ ﹾﻔ ﹲﻞ ﻣﻦ ﺩﻣﻬﺎ ﻷﻧﻪ ﺃﻭﻝ ﻣﻦ ﺳ ّﻦ ﺍﻟﻘﺘﻞ ‪.‬‬
‫‪ .٢٣‬ﻭﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﳘﺎ‪ :‬ﺃﻭﻝ ﻣﺎ ﻳﻘﻀﻰ ﺑﲔ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ‬
‫ﺍﻟﺪﻣﺎﺀ ‪.‬‬
‫‪ .٢٤‬ﻭﺭﻭﻯ ﺃﲪﺪ‪ :‬ﳜﺮﺝ ﻋﻨﻖ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﺘﻜﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻭُ ِﻛ ﹾﻠﺖُ ﺍﻟﻴﻮﻡ ﺑﺜﻼﺛﺔ‪،‬‬
‫ﺑﻜﻞ ﺟﺒّﺎﺭ ﻋﻨﻴﺪ‪ ،‬ﻭﻣﻦ ﺟﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﻗﺘﻞ ﻧﻔﺴﺎ ﺑﻐﲑ ﺣﻖ‪،‬‬
‫ﻓﻴﻨﻄﻮﻱ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻴﻘﺬﻓﻬﻢ ﰲ ﲨﺮ ﺟﻬﻨﻢ‪.‬‬
‫‪ .٢٥‬ﻭﺭﻭﻯ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﺑﺈﺳﻨﺎﺩﻳﻦ ﺃﺣﺪﳘﺎ ﺻﺤﻴﺢ‪ :‬ﳜﺮﺝ ﻋﻨﻖ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ ﻳﺘﻜﻠﻢ ﺑﻠﺴﺎﻥ ﻃﻠﻖ ﺫﻟﻖ ﻟﻪ ﻋﻴﻨﺎﻥ ﻳﺒﺼﺮ ﺑـﻬﻤﺎ‪ ،‬ﻭﻟﺴﺎﻥ ﻳﺘﻜﻠﻢ ﺑﻪ‬
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‫ﻓﻴﻘﻮﻝ‪ :‬ﺇﱐ ﺃﻣﺮﺕ ﲟﻦ ﺟﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ‪ ،‬ﻭﺑﻜﻞ ﺟﺒّﺎﺭ ﻋﻨﻴﺪ‪ ،‬ﻭﲟﻦ ﻗﺘﻞ‬
‫ﻧﻔﺴﺎ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻓﻴﻨﻄﻠﻖ ﺑـﻬﻢ ﻗﺒﻞ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﲞﻤﺴﻤﺎﺋﺔ ﻋﺎﻡ)‪ (١‬ﺍﻫـ‪.‬‬
‫‪ .٢٦‬ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻻﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ َﺗ ﹾﻘَﺘِﺘ ﹶﻞ ِﻓﹶﺌَﺘ ﹾﺎ ِﻥ‬
‫ﺚ‬
‫ﻋﻈﻴﻤﺘﺎﻥ ﺗﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ َﻣ ﹾﻘَﺘﻠﹶﺔ ﻋﻈﻴﻤﺔ ﺩﻋﻮﺗـﻬﻤﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺣﱴ ُﻳْﺒ َﻌ ﹶ‬
‫ﺩﺟّﺎﻟﻮﻥ ﻛﺬﹼﺍﺑﻮﻥ ﻗﺮﻳﺐ ﻣﻦ ﺛﻼﺛﲔ‪ ،‬ﻛﻠﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺣﱴ‬
‫ﻳﻘﺒﺾ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﻜﺜﺮ ﺍﻟﺰﻻﺯﻝ‪ ،‬ﻭﻳﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺗﻈﻬﺮ ﺍﻟﻔﱳ‪ ،‬ﻭﻳﻜﺜﺮ‬
‫ﺍﳍﺮْﺝ ﻭﻫﻮ ﺍﻟﻘﺘﻞ – ﺍﳊﺪﻳﺚ ‪.‬‬
‫‪ .٢٧‬ﻭﰲ ﺍﻟﺘﺎﺝ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺸ ﱡﺢ ﻭﺗﻈﻬﺮ ﺍﻟﻔﱳ‬ ‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻳَﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ﻭﻳﻨﻘﺺ ﺍﻟﻌﻤﻞ ﻭﻳﻠﻘﻰ ﺍﻟ ﱡ‬
‫ﻭﻳﻜﺜﺮ ﺍﹾﻟ َﻬ ْﺮﺝُ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﱡﻳ َﻢ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻘﺘﻞ ﺍﻟﻘﺘﻞ‪،‬ﻟﺮﻭﺧﻪ‬
‫ﺍﻷﺭﺑﻌﺔ‪.‬‬
‫‪ .٢٨‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﺗﺬﻫﺐ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﻻ ﻳﺪﺭﻱ‬
‫ﺍﻟﻘﺎﺗﻞ ﻓﻴﻢ ﹶﻗَﺘﻞﹶ‪ ،‬ﻭﻻ ﺍﳌﻘﺘﻮﻝ ﻓﻴﻢ ﹸﻗِﺘﻞﹶ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﻳﻜﻮﻥ‬
‫)‪(٢‬‬
‫ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺍﹾﻟ َﻬ ْﺮﺝُ‪ ،‬ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫‪ .٢٩‬ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﺃﺧﺮﺝ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺃﰊ ﺷﺒﻴﺔ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺒﻴﻬﻘﻲ‬
‫ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻋﻦ ﺍﳌﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‬

‫‪١‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﰲ ﺍﻟﻜﺒﲑﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮ ﺑﻌﺪ ﺍﻟﺜﻼﲦﺎﺋﺔ ‪.‬‬
‫‪٢‬ﺍﻟﺘﺎﺝ ﺍﳉﺎﻣﻊ ﻟﻸﺻﻮﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪.‬‬
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‫ﺃﺭﺃﻳﺖ ﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﻧﺎ ﻭﺭﺟﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺑﻀﺮﺑﺘﲔ ﻓﻘﻄﻊ ﻳﺪﻱ ﻓﻠﻤﺎ‬

‫ﻋﻠﻮﺗﻪ ﺑﺎﻟﺴﻴﻒ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﺿﺮﺑﻪ ﺃﻡ ﺃﺩﻋﻪ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﺩﻋﻪ‪ ،‬ﻗﻠﺖ‪:‬‬
‫ﻗﻄﻊ ﻳﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺿﺮﺑﺘﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﳍﺎ ﻓﻬﻮ ﻣﺜﻠﻚ ﻗﺒﻞ ﺃﻥ ﺗﻘﺘﻠﻪ‪ ،‬ﻭﺃﻧﺖ‬
‫ﻣﺜﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﳍﺎ ‪.‬‬
‫‪ .٣٠‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﻟﺴﺪﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ‬
‫ﺇﺫﺍ ﺿﺮﺑﺘﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ{ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺳﺮﻳﺔ ﻋﻠﻴﻬﺎ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺇﱃ ﺑﲏ ﺿﻤﺮﺓ ﻓﻠﻘﻮﺍ ﺭﺟﻼ ﻣﻨﻬﻢ ﻳﺪﻋﻰ‬
‫ﻣﺮﺩﺍﺱ ﺑﻦ ﻧـﻬﻴﻚ ﻣﻌﻪ ﻏﻨﻢ ﻟﻪ ﻭﲨﻞ ﺃﲪﺮ‪ ،‬ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﺁﻭﻯ ﺇﱃ ﻛﻬﻒ‬
‫ﺟﺒﻞ ﻭﺍﺗﺒﻌﻪ ﺃﺳﺎﻣﺔ ﻓﻠﻤﺎ ﺑﻠﻎ ﻣﺮﺩﺍﺱ ﺍﻟﻜﻬﻒ ﻭﺿﻊ ﻓﻴﻪ ﻏﻨﻤﻪ ﰒ ﺃﻗﺒﻞ ﺇﻟﻴﻬﻢ‬
‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺸ ّﺪ‬
‫ﻋﻠﻴﻪ ﺃﺳﺎﻣﺔ ﻓﻘﺘﻠﻪ ﻣﻦ ﺃﺟﻞ ﲨﻠﻪ ﻭﻏﻨﻴﻤﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺇﺫﺍ ﺑﻌﺚ ﺃﺳﺎﻣﺔ ﺃﺣﺐ ﺃﻥ ﻳﺜﲎ ﻋﻠﻴﻪ ﺧﲑ ﻭﻳﺴﺄﻝ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ‬
‫ﱂ ﻳﺴﺄﻟﻪ ﻋﻨﻪ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﻘﻮﻡ ﳛﺪﺛﻮﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﺭﺃﻳﺖ ﺃﺳﺎﻣﺔ ﻭﻟﻘﻴﻪ ﺭﺟﻞ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻓﺸ ّﺪ ﻋﻠﻴﻪ ﻓﻘﺘﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﺮﺽ ﻋﻨﻬﻢ‪ ،‬ﻓﻠﻤﺎ ﺃﻛﺜﺮﻭﺍ ﻋﻠﻴﻪ ﺭﻓﻊ‬
‫ﺭﺃﺳﻪ ﺇﱃ ﺃﺳﺎﻣﺔ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺃﻧﺖ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﳕﺎ‬
‫ﻼ‬
‫ﻗﺎﳍﺎ ﻣﺘﻌﻮﺫﺍ ﺗﻌﻮّﺫ ﺑـﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻫ ﹼ‬
‫ﺷﻘﹼﻘﺖ ﻋﻦ ﻗﻠﺒﻪ ﻓﻨﻈﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺧﱪ ﻫﺬﺍ ﻭﺃﺧﱪ ﺇﳕﺎ ﻗﺘﻠﻪ ﻣﻦ ﺃﺟﻞ‬
‫ﲨﻠﻪ ﻭﻏﻨﻤﻪ‪ ،‬ﻓﺬﻟﻚ ﺣﲔ ﻳﻘﻮﻝ‪} :‬ﺗﺒﺘﻐﻮﻥ ﻋﺮﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ{ ﻓﻠﻤﺎ ﺑﻠﻎ‬
‫}ﻓﻤﻦ ﺍﷲ ﻋﻠﻴﻜﻢ{ ﻳﻘﻮﻝ‪ :‬ﻓﺘﺎﺏ ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺤﻠﻒ ﺃﺳﺎﻣﺔ ﺃﻥ ﻻ ﻳﻘﺎﺗﻞ‬
‫ﺭﺟﻼ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ‪.‬‬
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‫‪ .٣١‬ﻭﺃﺧﺮﺝ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺟﻨﺪﺏ ﺍﻟﺒﺠﻠﻲ ﻗﺎﻝ‪ :‬ﺇﱐ ﻟﻌﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﺟﺎﺀﻩ ﺑﺸﲑ ﻣﻦ ﺳﺮﻳﺘﻪ‪ ،‬ﻓﺄﺧﱪﻩ ﺑﺎﻟﻨﺼﺮ ﺍﻟﺬﻱ ﻧﺼﺮ ﺍﷲ‬
‫ﺳﺮﻳﺘﻪ‪ ،‬ﻭﺑﻔﺘﺢ ﺍﷲ ﺍﻟﺬﻱ ﻓﺘﺢ ﳍﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺑﻴﻨﺎ ﳓﻦ ﻧﻄﻠﺐ ﺍﻟﻘﻮﻡ‬
‫ﺖ ﺭﺟﻼ ﺑﺎﻟﺴﻴﻒ ﻓﻠﻤﺎ ﺧﺸﻲ ﺃﻥ ﺍﻟﺴﻴﻒ‬ ‫ﻭﻗﺪ ﻫﺰﻣﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫ ﳊﻘ ُ‬
‫ﻭﺍﻗﻌﻪ ﻭﻫﻮ ﻳﺴﻌﻰ ﻭﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻣﺴﻠﻢ‪ ،‬ﺇﱐ ﻣﺴﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺘﻠﺘﻪ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﳕﺎ ﺗﻌﻮّﺫ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻬﻼ ﺷﻘﻘﺖ ﻋﻦ ﻗﻠﺒﻪ ﻓﻨﻈﺮﺕ ﺃﺻﺎﺩﻕ ﻫﻮ ﺃﻡ‬
‫ﻛﺎﺫﺏ؟! ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﺷﻘﻘﺖ ﻋﻦ ﻗﻠﺒﻪ ﻣﺎﻛﺎﻥ ﻋﻠﻤﻲ ﻫﻞ ﻗﻠﺒﻪ ﺇﻻ ﻣﻀﻐﺔ ﻣﻦ‬
‫ﳊﻢ! ﻗﺎﻝ‪ :‬ﻻ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﺗﻌﻠﻢ ﻭﻻ ﻟﺴﺎﻧﻪ ﺻﺪﻗﺖ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‬
‫ﺍﺳﺘﻐﻔﺮﱄ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺃﺳﺘﻐﻔﺮ ﻟﻚ‪ ،‬ﻓﻤﺎﺕ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺪﻓﻨﻮﻩ ﻓﺄﺻﺒﺢ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﰒ ﺩﻓﻨﻮﻩ ﻓﺄﺻﺒﺢ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻭﺍ‬
‫ﺫﻟﻚ ﺍﺳﺘﺤﻴﻮﺍ ﻭﺧﺰﻭﺍ ﳑﺎ ﻟﻘﻰ‪ ،‬ﻓﺎﺣﺘﻤﻠﻮﻩ ﻓﺄﻟﻘﻮﻩ ﰲ ﺷﻌﺐ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﺸﻌﺎﺏ )‪.(١‬‬
‫‪ .٣٢‬ﻭﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺭﻭﻯ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﺑﻌﺚ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳏﻠﻢ ﺑﻦ ﺟﺜﺎﻣﺔ ﻣﺒﻌﺜﺎ ﻓﻠﻘﻴﻬﻢ ﻋﺎﻣﺮ ﺑﻦ‬
‫ﺍﻷﺿﺒﻂ ﻓﺤﻴﺎﻫﻢ ﺑﺘﺤﻴﺔ ﺍﻻﺳﻼﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﻴﻨﻬﻢ ﺇﺣﻨﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺮﻣﺎﻩ‬
‫ﳏﻠﻢ ﺑﺴﻬﻢ ﻓﻘﺘﻠﻪ‪ ،‬ﰒ ﺳﺎﻕ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻓﺠﺎﺀ ﳏﻠﻢ ﰲ ﺑﺮﺩﻳﻦ‬
‫ﻓﺠﻠﺲ ﺑﲔ ﻳﺪﻯ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺴﺘﻐﻔﺮ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻ ﻏﻔﺮ ﺍﷲ ﻟﻚ" ﻓﻘﺎﻡ ﻭﻫﻮ ﻳﺘﻠﻘﻰ ﺩﻣﻮﻋﻪ‬
‫ﺑﱪﺩﻳﻪ‪ ،‬ﻓﻤﺎ ﻣﻀﺖ ﻟﻪ ﺳﺎﺑﻌﺔ ﺣﱴ ﻣﺎﺕ ﻭﺩﻓﻨﻮﻩ ﻓﻠﻔﻈﺘﻪ ﺍﻷﺭﺽ‪ ،‬ﻓﺠﺎﺀﻭﺍ ﺇﱃ‬

‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﺿﺮﺑﺘﻢ ﰲ‬ ‫‪١‬‬

‫ﺳﺒﻴﻞ ﺍﷲ ﻓﺘﺒﻴﻨﻮﺍ{ ﺍﻵﻳﺔ‪.‬‬

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‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮﻭﺍ ﺫﻟﻚ ﻟﻪ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻷﺭﺽ ﺗﻘﺒﻞ ﻣﻦ ﻫﻮ‬
‫ﺻ ْﺪﹶﻓ ْﻰ ﺟﺒﻞ‬
‫ﺷﺮ ﻣﻦ ﺻﺎﺣﺒﻜﻢ ﻭﻟﻜﻦ ﺍﷲ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻈﻜﻢ ﰒ ﻃﺮﺣﻮﻩ ﺑﲔ ُ‬
‫ﻭﺃﻟﻘﻮﺍ ﻋﻠﻴﻪ ﺍﳊﺠﺎﺭﺓ ﻓﻨـﺰﻟﺖ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﺿﺮﺑﺘﻢ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﷲ ﻓﺘﺒﻴﻨﻮﺍ{ ﺍﻵﻳﺔ ‪.‬‬
‫‪ .٣٣‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺰﺍﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺮﻳﺔ ﻓﻴﻬﺎ ﺍﳌﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ ﻓﻠﻤﺎ ﺃﺗﻮﺍ ﺍﻟﻘﻮﻡ ﻭﺟﺪﻭﻫﻢ ﻗﺪ‬
‫ﺗﻔﺮﻗﻮﺍ ﻭﺑﻘﻲ ﺭﺟﻞ ﻟﻪ ﻣﺎﻝ ﻛﺜﲑ ﱂ ﻳﱪﺡ ﻓﻘﺎﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﺃﻫﻮﻯ ﻋﻠﻴﻪ ﺍﳌﻘﺪﺍﺩ ﻓﻘﺘﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﻗﺘﻠﺖ ﺭﺟﻼ ﺷﻬﺪ‬
‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺇﷲ‪ ،‬ﻭﺍﷲ ﻷﺫﻛﺮﻥ ﺫﻟﻚ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻤﺎ‬
‫ﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺭﺟﻼ‬
‫ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻘﺘﻠﻪ ﺍﳌﻘﺪﺍﺩ ﻓﻘﺎﻝ‪ :‬ﺃﺩﻋﻮﺍ ﱄ ﺍﳌﻘﺪﺍﺩ‪ ،‬ﻳﺎﻣﻘﺪﺍﺩ ﺃﻗﺘﻠﺖ‬
‫ﺭﺟﻼ ﻳﻘﻮﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻜﻴﻒ ﻟﻚ ﺑﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻏﺪﺍ )‪.(١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﶈﺪﺙ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ ﺍﻹﺑﺮﻳﺰ‪ :‬ﲰﻌﺖ ﺍﻟﺸﻴﺦ‬
‫ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺪﺑﺎﻍ ﻳﻘﻮﻝ ﰲ ﻋﺬﺍﺏ ﻗﺎﺗﻞ ﺍﻷﺭﻭﺍﺡ‪ :‬ﺇﻧﻪ‬
‫ﻟﻴﺲ ﻛﻌﺬﺍﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺑﻴّﻦ ﻟﻨﺎ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺇﻥ‬
‫ﰲ ﺟﻬﻨﻢ ﻧﺎﺭﺍ ﺣﺎﺭّﺓ ﻭﺑـﻬﺎ ﻳﻌﺬﺏ ﺑﻨﻮ ﺁﺩﻡ‪ ،‬ﻭﻧﺎﺭﺍ ﺑﺎﺭﺩﺓ ﻳﻌﺬﺏ ﺑـﻬﺎ‬
‫ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻗﺘﻠﺔ ﺍﻷﺭﻭﺍﺡ ﺑـﻬﺬﻩ ﺍﻟﻨﺎﺭ ﻳﻌﺬﺑﻮﻥ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ )‪.(٢‬‬

‫‪١‬ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﺿﺮﺑﺘﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻓﺘﺒﻴﻨﻮﺍ{ ﺍﻵﻳﺔ‪.‬‬
‫‪٢‬ﺍﻹﺑﺮﻳﺰ ﻟﺴﻴﺪﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺪﺑﺎﻍ ﺹ‪. ٥٦٧‬‬
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‫ﺍﳋﺎﺗـﻤﺔ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻫﻲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻣﻔﺘﺎﺡ ﺍﳉﻨﺔ‬
‫ﻭﲦﻨﻬﺎ‪ ،‬ﻭﺑـﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺴﺮﻣﺪﻳﺔ‪ ،‬ﻭﻫﻲ ﺃﺛﻘﻞ ﻣﻴﺰﺍﻧﺎ ﻣﻦ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺿﲔ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﻫﻲ ﺃﻓﻀﻞ ﻣﺎ ﻧﻄﻖ ﺑﻪ‬
‫ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺃﺷﺮﻑ ﻣﺎ ُﺗ ِﻜﻨﱡ ُﻪ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺗﺴﺘﻨﲑ ﺑﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓﻠﻬﺬﺍ ﻛﺎﻥ‬
‫ﺻﺎﺣﺒﻬﺎ ﺃﻋﻈﻢ ﺣﺮﻣﺔ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﺍﻟﱵ ﻫﻲ ﺃﻭﻝ ﺑﻴﺖ ﻭﺿﻊ ﻟﻠﻨﺎﺱ‪،‬‬
‫ﻭﻗﺒﻠ ﹸﺔ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﰲ ﺻﻼﺗـﻬﻢ‪ ،‬ﻭﻣﻄﺎﻑ ﺍﳌﺆﻣﻨﲔ ﺑﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪،‬‬
‫ﻓﻜﺎﻥ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺯﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ‬
‫ﻛﻠﻬﺎ ﻣﺸﺮﻗﻬﺎ ﻭﻣﻐﺮﺑـﻬﺎ‪ ،‬ﻭﻟﻮ ﺍﺷﺘﺮﻙ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺿﲔ ﰲ ﻗﺘﻞ‬
‫ﻭﺍﺣﺪ ﻧﺎﻃﻖ ﺑـﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻜﺎﻥ ﻧﺼﻴﺐ ﻛﻞ ﻣﻨﻬﻢ ﻣﻦ ﺍﻹﰒ ﻣﺎ َﻳ ﹸﻜﺒﱡ ُﻪ ﰲ‬
‫ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺖ ﺃﻥ ﻋﺪ ّﻭ ﺍﷲ ﺇﺑﻠﻴﺲ ﺃﻟﺒﺲ ﺍﻟﺘﺎﺝ ﻟﻠﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﺃﻏﻮﺍﻩ ﻭﺃﺿﻠﻪ‬ ‫ﻭﻗﺪ ﻋﻠﻤ َ‬
‫ﻭﺯﱠﻳ َﻦ ﻟﻪ ﹶﻗﺘْﻞ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺃﻧﻪ ﻳُﻌﺬﹼﺏ ﻣﻌﻪ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻧﻘﻼ‬
‫ﻋﻦ ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﺑﺎﻍ ‪.‬‬
‫ﹶﻓﹺﻨ َﺪﹾﺍ ًﺀ ﻷﻫﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻥ ﻳﻜﻔﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻋﻦ ﺃﻫﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪،‬‬
‫ﻭﳛﺘﺮﻣﻮﻫﻢ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﻻ َﻳْﻨﻜﹸﺜﹸﻮﺍ ﻋﻬﺪ ﺍﷲ ﻭﻣﻴﺜﺎﻗﻪ ‪.‬‬
‫ﻭﻟﻴﺤﺮﹺﺹ ﻛﻞ ﺍﻣﺮﺉ ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻥ ﻻ ﻳﺴﻔﻚ ﻗﻄﺮﺓ ﻣﻦ ﺩﻡ ﺃﺧﻴﻪ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ﻧﺴﺒﺎ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺑﲔ ﻗﺒﻴﻠﺘَﻴﻬﻤﺎ ﺃﺷ ّﺪ ﻋﺪﺍﻭﺓ‪ ،‬ﺃﻭ‬
‫ﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﳐﺎﻟﻔﺔ ﻃﺎﺋﻔﻴّﺔ ﰲ ﺍﻟﻔﺮﻭﻉ ﺃﻭ ﰲ ﺍﻷﺻﻮﻝ‪ ،‬ﻣﺎ ﺩﺍﻡ ﳚﻤﻌﻬﻤﺎ ﻣﺎ‬
‫ﻫﻮ ﹶﺃ َﻫ ﱡﻢ ﻭﺃﻋ ﱡﺰ ﻣﻦ ﺫﻟﻚ ﻛﻠﹼﻪ‪ ،‬ﺃﻻ ﻭﻫﻮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﺸﺮﻓﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
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‫ﺸﺪّ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﺇﺫﺍ‬ ‫ﻭﻟﻴﻌﻠﻢ ﺍﳌﺘﻘﺎﺗﻼﻥ ﺍﳌﺴﻠﻤﺎﻥ ﺃﻧـﻬﻤﺎ ﹶﻛﺒُْﻨَﻴ ﹾﺎ ٍﻥ ﻭﺍﺣﺪ َﻳ ُ‬
‫ﺳﻘﻂ ﻣﻨﻪ ﺍﻟﺒﻌﺾ ﺿﻌﻒ ﺍﻟﺒﺎﻗﻲ ﺃﻭ ﻳﺴﻘﻂ ﺑﻌﺪﻩ‪ ،‬ﻭﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﻦ ﺟﻨﺪ‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻫﻮ ﻳﻨﺎﺿﻞ ﻋﻨﻬﺎ ﻭﻳﻘﺎﺗﻞ ﻷﺟﻠﻬﺎ ﻭﻳﺪﺍﻓﻊ ﺑﻜﻞ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‬
‫ﺸﺪّ ﻋﻀﺪﻙ ﻭﻳﻘﺘﻞ‬ ‫ﺃﻋﺪﺍﺀﻫﺎ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﺘﺤﺴﻦ ﺍﻟﻘﻌﻞ ﺍﻟﺴﻠﻴﻢ ﺃﻥ ﺗَﻘﺘﻞ ﻣﻦ َﻳ ُ‬
‫ﻣﻌﻚ ﻋﺪﻭّﻙ ﻭﳜﻮﺽ ﺍﳌﻌﺎﺭﻙ ﻟﻠﺪﻓﺎﻉ ﻋﻨﻚ ﻭﻋﻦ ﻋﻘﻴﺪﺗﻚ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺷﺄﻥ ﺍﻟﻌﻘﻼﺀ ﻣﻌﺎﺩﺍﺓ ﻋﺪ ّﻭ ﺃﻋﺪﺍﺋِﻬﻢ ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‪،‬‬
‫ﻓﻘﺪ ﻗﻴﻞ ﰲ ﺍﳌﺜﻞ‪ :‬ﻋﺪﻭ ﻋﺪﻭﻙ ﺻﺪﻳﻘﻚ ‪.‬‬
‫ﻓﻘﻮﻣﻮﺍ ﻳﺎ ﺃﻫﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺜﲎ ﻭﻓﺮﺍﺩﻯ ﻭﻓﻜﺮﻭﺍ ﰲ ﻣﺼﺎﳊﻜﻢ ﺍﻟﻌﺎﺟﻠﺔ‬
‫ﻭﺍﻵﺟﻠﺔ }ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ‬
‫ﻻ ﺗﻨﺼﺮﻭﻥ{ ﻭﺃﺣﺴﻨﻮﺍ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺈﻥ ﺍﷲ ﳛﺐ ﺍﶈﺴﻨﲔ‪ ،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ‪.‬‬
‫ﻓﺎﺋﺪﺓ ﰲ ﺗﻮﺑﺔ ﻗﺎﺗﻞ ﺍﳌﺴﻠﻢ ﻇﻠﻤﺎ‬
‫ﺭﻭﻯ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻗﺎﺗﻞ ﺍﳌﺆﻣﻦ ﻇﻠﻤﺎ ﻻ ﺗﻮﺑﺔ ﻟﻪ‪ ،‬ﻭﺫﻫﺐ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﺇﱃ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﺗﺼﺢّ‪ ،‬ﻭﺍﻟﻘﺎﺗﻞ ﺃﻭﱃ‪ ،‬ﻭﻻ‬
‫ﻳﺘﺤﺘﻢ ﻋﺬﺍﺑﻪ‪ ،‬ﺑﻞ ﻫﻮ ﰲ ﺧﻄﺮ ﺍﳌﺸﻴﺌﺔ ﻭﻻ ﳜﻠﺪ ﻋﺬﺍﺑﻪ ﺇﻥ ﻋُﺬﺏ‪ ،‬ﻭﺇﻥ ﺃﺻ ّﺮ‬
‫ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﻮﺑﺔ ﻛﺴﺎﺋﺮ ﺫﻭﻱ ﺍﻟﻜﺒﺎﺋﺮ ﻏﲑ ﺍﻟﻜﻔﺮ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺘﻌﻠﻖ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﻋﻤﺪﺍ ﺣﻘﻮﻕ ﺛﻼﺛﺔ ‪ :‬ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺣﻖ ﺍﻟﻘﺘﻴﻞ ‪ ،‬ﻭﺣﻖ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻘﺘﻴﻞ ‪ ،‬ﻓﺤﻖ ﺍﷲ ﻳﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪،‬‬
‫ﻭﺣﻖ ﺃﻭﻟﻴﺎﺀ ﺍﻟﻘﺘﻴﻞ ﺑﺎﻟﻘﻮﺩ ﺃﻭ ﺑﺎﻟﻌﻔﻮ ﺑﺎﻟﺪﻳﺔ ﺃﻭ ﳎﺎﻧﺎ ‪ ،‬ﻭﺣﻖ ﺍﻟﻘﺘﻴﻞ‬
‫ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﺍﳍﻴﺘﻤﻲ ﰱ ﺍﻟﺘﺤﻔﺔ‪ :‬ﺗﻮﺑﺔ ﺍﻟﻘﺎﺗﻞ ﻇﻠﻤﺎ‬
‫ﺍﻟﻘﻮﺩ ﺃﻭ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﳎﺎﻧﺎ ﺃﻭ ﻋﻠﻰ ﻣﺎﻝ‪ ،‬ﻓﻴﺴﻘﻂ ﺣﻖ ﺍﻟﻘﺘﻴﻞ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ‬
‫ﺗﺒﻘﻰ ﻟﻪ ﻣﻄﺎﻟﺒﺔ ﺃﺧﺮﻭﻳّﺔ‪ ،‬ﻭﺃﻣﺎ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﻻ ﻳﺴﻘﻂ ﺇﻻ ﺑﺘﻮﺑﺔ‬
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‫ﺻﺤﻴﺤﺔ‪ ،‬ﻭﳎﺮﺩ ﺍﻟﺘﻤﻜﲔ ﻣﻦ ﺍﻟﻘﻮﺩ ﻻ ﻳﺴﻘﻂ ﺑﻪ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﺇﻥ‬

‫ﺍﻧﻀﻢ ﺇﻟﻴﻪ ﻧﺪﻡ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻋﺰﻡ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻪ)‪.(١‬‬
‫ﻭﺃﻣﺎ ﺁﻳﺔ‪} :‬ﻭﻣﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ ﻓﺠﺰﺍﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﻭﻏﻀﺐ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻟﻌﻨﻪ ﻭﺃﻋ ّﺪ ﻟﻪ ﻋﺬﺍﺑﺎ ﻋﻈﻴﻤﺎ{ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻲ ﻓﻴﻤﻦ ﻗﺘﻞ‬
‫ﻣﺴﺘﺤﻼ ﻟﻠﻘﺘﻞ ﺍﶈﺮّﻡ ﺑﺎﻹﲨﺎﻉ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻔﺮ‬
‫ﺑﺎﻻﺳﺘﺤﻼﻝ ﻭﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺍﳌﺒﺎﻟﻐﺔ ﻭﺍﻟﺰﺟﺮ‬
‫ﻭﺍﻟﺘﻨﻔﲑ ﻋﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻟﻠﻤﻌﺘﺰﻟﺔ)‪ (٢‬ﺍﻟﻘﺎﺋﻠﲔ‪ :‬ﺑﺘﺨﻠﻴﺪ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‬
‫ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺭﺩّﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻬﻢ ﲟﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ ﻫﻨﺎ ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ)‪ (٣‬ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﺘﻞ ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﻣﺒﺎﺣﺎ ﺳﻮﻯ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‬
‫ﻣﺆﺧﺬﺍﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻻ ﳚﺘﻤﻊ ﺍﻟﻘﺼﺎﺹ‬
‫ﻭﺍﻟﺪﻳﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭﺓ ﻓﻬﻲ ﺃﻋﻢ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺘﺠﺐ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻨﻔﺮﺩ ﻋﻨﻬﻤﺎ‪.‬‬

‫‪١‬ﻫﺬﺍ ﺣﺎﺻﻞ ﻣﺎ ﰲ ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ﻣﻊ ﺣﺎﺷﻴﺘﻪ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺸﺮﻭﺍﱐ‪،‬‬
‫ﺑﺘﺼﺮﻑ ﰲ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ‪.‬‬
‫‪٢‬ﻭﻣﺜﻞ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻫﺬﺍ ‪ :‬ﺍﳋﻮﺍﺭﺝ ﻓﺈﻧـﻬﻢ ﻗﺎﺋﻠﻮﻥ ﺑﺘﺨﻠﻴﺪ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ‬
‫ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺮﻭﺿﺔ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ ‪.‬‬
‫‪٣‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻟﻺﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺮﻭﺿﺔ ‪.‬‬
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‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﻌﺮﻓﺎﺀ ﻭﻫﻢ ﺯﻋﻤﺎﺀ‬

‫ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻔﺼﺎﺋﻞ ﻭﰲ ﻓﻀﻞ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻭﺫﻡ ﺍﳉﻮﺭ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ ﺛﻼﺛﺔ‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺮﻳﻒ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻌﺮﻓﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﳓﻮﳘﺎ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺃﳘﻴﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﻓﻀﻠﻬﺎ ﻭﺫﻡ ﺍﳉﻮﺭ‬

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‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺮﻳﻒ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪َ :‬ﻋﺮُﻑ ﻋﻠﻴﻬﻢ ﻳﻌﺮُﻑ ﻋِﺮﺍﻓﺔ ﺗﻘﻮﻝ ﻣﻨﻪ‪:‬‬
‫ﺐ ﺧَﻄﺎﺑﺔ ﺃﻱ ﺻﺎﺭ ﻋﺮﻳﻔﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‬ ‫َﻋﺮُﻑ ﻓﻼﻥ ﺑﺎﻟﻀﻢ ﻋﺮﺍﻓﺔ ﻣﺜﻞ َﺧﻄﹸ َ‬
‫ﺖ‪َ :‬ﻋﺮَﻑ ﻓﻼﻥ ﻋﻠﻴﻨﺎ ﺳﻨﲔ ﻳﻌﺮُﻑ ﻋﺮﺍﻓﺔ ﻣﺜﻞ ﻛﺘﺐ‬ ‫ﺃﻧﻪ ﻋﻤﻞ ﺫﻟﻚ ﻗﻠ َ‬
‫ﻳﻜﺘﺐ ﻛﺘﺎﺑﺔ‪ ،‬ﻭﻋﺮﻳﻒ ﺍﻟﻘﻮﻡ ﺳﻴﺪﻫﻢ‪ ،‬ﻭﺍﻟﻌﺮﻳﻒ ﺍﻟﻨﻘﻴﺐ ﻭﻫﻮ ﺩﻭﻥ‬
‫ﺍﻟﺮﺋﻴﺲ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻟﻌﺮﺍﻓﺔ ﺣﻖ ﻭﺍﻟﻌﺮﻓﺎﺀ ﰲ ﺍﻟﻨﺎﺭ ﺃﻱ ﻓﻴﻬﺎ ﻣﺼﻠﺤﺔ‬
‫ﻟﻠﻨﺎﺱ ﻭﺭﻓﻖ ﰲ ﺃﻣﻮﺭﻫﻢ ﻭﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺍﻟﻌﺮﻓﺎﺀ ﰲ ﺍﻟﻨﺎﺭ ﲢﺬﻳﺮ ﻣﻦ‬
‫ﺍﻟﺘﻌﺮﺽ ﻟﻠﺮﻳﺎﺳﺔ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﱂ ﻳﻘﻢ ﲝﻘﻬﺎ ﺃﰒ ﻭﺍﺳﺘﺤﻖ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ‪ :‬ﺍﻟﻌﺮﻓﺎﺀ ﲨﻊ ﻋﺮﻳﻒ ﻭﻫﻮ ﺍﻟﻘﻴﻢ ﺑﺄﻣﻮﺭ ﺍﻟﻘﺒﻴﻠﺔ ﺃﻭ ﺍﳉﻤﺎﻋﺔ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻠﻲ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﻳﺘﻌﺮﻑ ﺍﻷﻣﲑ ﻣﻨﻪ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﺍﻟﻌِﺮﺍﻓﺔ ﻋﻤﻠﻪ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻌﺮﻓﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﳓﻮﳘﺎ‬

‫ﺭﻭﻱ ﻋﻦ ﺍﳌﻘﺪﺍﻡ ﺑﻦ ﻣﻌﺪﻳﻜﺮﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺿﺮﺏ ﻋﻠﻰ ﻣﻨﻜﺒﻪ ﰒ ﻗﺎﻝ‪ :‬ﺃﻓﻠﺤﺖ ﻳﺎ ﻗﺪﱘ )‪ (١‬ﺇﻥ ﻣﺖ ﻭﱂ‬
‫)‪(٢‬‬
‫ﺗﻜﻦ ﺃﻣﲑﺍ ﻭﻻ ﻛﺎﺗﺒﺎ ﻭﻻ ﻋﺮﻳﻔﺎ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﻏﺎﻟﺐ ﻋﻦ ﺭﺟﻞ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺮﺍﻓﺔ ﺣﻖ ﻭﻻ ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ‬
‫)‪(٣‬‬
‫ﺍﻟﻌﺮﻓﺎﺀ ﻭﻟﻜﻦ ﺍﻟﻌﺮﻓﺎﺀ ﰲ ﺍﻟﻨﺎﺭ‬
‫ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﻋﺮﺍﻓﺔ ﺃﻱ ﻷﻥ ﺍﻹﻣﺎﻡ ﻳﺴﺘﻌﲔ‬
‫ﺑﻪ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ ﰲ ﺃﺣﻮﺍﻝ ﻗﺒﻴﻠﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﲏ ﰲ ﺷﺮﺡ ﻗﻮﻝ‬
‫ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﳌﻨﻬﺎﺝ‪ :‬ﻭﻳﻨﺼﺐ ﺃﻱ ﺍﻹﻣﺎﻡ ﻟﻜﻞ ﻗﺒﻴﻠﺔ ﺃﻭ ﲨﺎﻋﺔ ﻋﺮﻳﻔﺎ‪ :‬ﺃﻱ‬
‫ﻟﻴﺠﻤﻌﻬﻢ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﻢ ﻭﻳﺴﻬﻞ ﻋﻠﻴﻪ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻨﻬﻢ ﻭﻳﻌﺮﻓﻪ ﺑﺄﺣﻮﺍﳍﻢ‬
‫ﻷﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﰲ ﻏﺰﻭﺓ ﻫﻮﺍﺯﻥ‪ :‬ﺇﺭﺟﻌﻮﺍ ﺣﱴ ﺃﺳﺄﻝ‬
‫ﻋﺮﻓﺎﺅﻛﻢ ﻭﻗﺪ ﻛﺎﻥ ﻗﺪ ﻋﺮﻑ ﻋﻠﻰ ﻛﻞ ﻋﺸﺮﺓ ﻋﺮﻳﻔﺎ ﺍﻫـ ‪.‬‬
‫ﻭﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻭﻳﻞ ﻟﻸﻣﺮﺍﺀ ﻭﻳﻞ ﻟﻠﻌﺮﻓﺎﺀ‪ ،‬ﻭﻳﻞ ﻟﻸﻣﻨﺎﺀ‪ ،‬ﻟﻴﺘﻤﻨﲔ ﺃﻗﻮﺍﻡ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻥ ﺫﻭﺍﺋﺒﻬﻢ ﻣﻌﻠﻘﺔ ﺑﺎﻟﺜﺮﻳﺎ ﻳﺪﻟﻮﻥ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺃﻧـﻬﻢ‬

‫‪ ١‬ﹸﻗ َﺪﻳْﻢ ﺗَﺼﻐﲑ ﻣﻘﺪﺍﻡ ﲝﺬﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻫﻮ ﺗﺼﻐﲑ ﺗﺮﺧﻴﻢ‪ .‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪.‬‬
‫‪ ٢‬ﺩﻛﺮﳘﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺑﺎﺏ ﺍﻟﻌﺮﺍﻓﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﻭﺍﻟﻔﻲﺀ ﻭﺍﻹﻣﺎﺭﺓ ‪.‬‬
‫‪ ٣‬ﻗﺎﻝ ﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻭﻫﺬﺍ ﻗﺎﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪﻭﺳﻠﻢ ﲢﺬﻳﺮﺍ ﻣﻦ‬
‫ﺍﻟﺘﻌﺮﺽ ﻟﻠﺮﻳﺎﺳﺔ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﱂ ﻳﻘﻢ ﲝﻘﻬﺎ ﺃﰒ ﻭﺍﺳﺘﺤﻖ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﺟﻠﺔ‪ ،‬ﻛﺬﺍ ﰲ ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ‪ ،‬ﻭﰲ ﺍﻟﻠﻤﻌﺎﺕ‪ :‬ﺍﻟﻌﺮﻓﺎﺀ ﰲ ﺍﻟﻨﺎﺭ ﺃﻱ ﻋﻠﻰ ﺧﻄﺮ‬
‫ﻭﰲ ﻭﺭﻃﺔ ﺍﳍﻼﻙ ﻭﺍﻟﻌﺬﺍﺏ ﻟﺘﻌﺬﺭ ﺍﻟﻘﻴﺎﻡ ﺑﺸﺮﺍﺋﻂ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺍﻋﻮﺍ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ﺍﻫـ‪.‬‬
 ‫‪٩٨‬‬

‫ﱂ ﻳﻠﻮﺍ ﻋﻤﻼ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﳊﺎﻛﻢ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻭﻗﺎﻝ‪:‬‬

‫)‪(١‬‬
‫ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﻭﻳﻞ ﻟﻸﻣﺮﺍﺀ ﻭﻳﻞ ﻟﻠﻌﺮﻓﺎﺀ ﻭﻳﻞ ﻟﻸﻣﻨﺎﺀ‪ ،‬ﻟﻴﺘﻤﻨﲔ ﺃﻗﻮﺍﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻥ‬
‫ﺫﻭﺍﺋﺒﻬﻢ ﻣﻌﻠﻘﺔ ﺑﺎﻟﺜﺮﻳﺎ ﻳﺘﺬﺑﺬﺑﻮﻥ )‪ (٢‬ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻋﻤﻠﻮﺍ‬
‫)‪(٣‬‬
‫ﻋﻠﻰ ﺷﻲﺀ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻣﻦ ﻃﺮﻕ ﺭﻭﺍﺓ ﺑﻌﻀﻬﺎ ﺛﻘﺎﺕ‬
‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻻ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻟﻴﺄﺗﲔ ﻋﻠﻴﻜﻢ ﺃﻣﺮﺍﺀ ﻳﻘﺮﺑﻮﻥ ﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻭﻳﺆﺧﺮﻭﻥ ﺍﻟﺼﻼﺓ‬
‫ﻋﻦ ﻣﻮﺍﻗﻴﺘﻬﺎ‪ ،‬ﻓﻤﻦ ﺃﺩﺭﻙ ﺫﻟﻚ ﻣﻨﻜﻢ ﻓﻼ ﻳﻜﻮﻧﻦ ﻋﺮﻳﻔﺎ ﻭﻻ ﺷﺮﻃﻴﺎ ﻭﻻ‬
‫)‪(٤‬‬
‫ﺟﺎﺑﻴﺎ ﻭﻻ ﺧﺎﺯﻧﺎ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﺭﻭﻱ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﰲ ﺍﻟﻨﺎﺭ‬
‫ﺣﺠﺮﺍ ﻳﻘﺎﻝ ﻟﻪ ﻭﻳﻞ‪ ،‬ﺗﺼﻌﺪ ﻋﻠﻴﻪ ﺍﻟﻌﺮﻓﺎﺀ ﻭﻳﻨـﺰﻟﻮﻥ ﻓﻴﻪ ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﺃﺑﻮ‬
‫)‪.(٥‬‬
‫ﻳﻌﻠﻰ‬

‫‪ ١‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﻟﺘﻌﺪﻱ‬
‫ﻓﻴﻬﺎ ﻭﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﻣﺎﺟﺎﺀ ﰲ ﺍﳌﻜﺎﺳﲔ ﻭﺍﻟﻌﺸﺎﺭﻳﻦ ﻭﺍﻟﻌﺮﻓﺎﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪.‬‬
‫‪٢‬ﻳﺘﺬﺑﺬﺑﻮﻥ ﺃﻱ ﻳﺼﻌﺪﻭﻥ ﻭﻳﻨـﺰﻟﻮﻥ ﻭﻳﺘﺤﺮﻛﻮﻥ‪ ،‬ﻭﻻ ﻳﺜﺒﺘﻮﻥ ﻋﻠﻰ ﺣﺎﻝ ‪.‬‬
‫‪٣‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫‪٤‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫‪ ٥‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﺍﻟﻌﺸﺎﺭﻳﻦ ﻭﺍﻟﻌﺮﻓﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﳌﻜﻮﺱ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪.‬‬
 ‫‪٩٩‬‬

‫ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺮﺕ ﺑﻪ ﺟﻨﺎﺯﺓ‬
‫ﻓﻘﺎﻝ‪ :‬ﻃﻮﰉ ﻟﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﻋﺮﻳﻔﺎ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﺇﻥ ﺷﺎﺀ‬
‫)‪.(١‬‬
‫ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻋﻦ ﻣﻮﺩﻭﺩ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻛﺮﻳﺐ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺳﻴﻒ ﺑﻦ ﺣﺎﺭﺛﺔ‬
‫ﺍﻟﲑﺑﻮﻋﻲ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺭﺟﻼ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﺫﻫﺐ ﲟﺎﱄ ﻛﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻟﻴﺲ ﻋﻨﺪﻱ ﻣﺎ ﺃﻋﻄﻴﻜﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻫﻞ ﻟﻚ‬
‫ﺃﻥ ﺗَﻌﺮُﻑ ﻋﻠﻰ ﻗﻮﻣﻚ‪.‬؟ ﺃﻭ ﺃﻻ ﺃﻋﺮﻓﻚ ﻋﻠﻰ ﻗﻮﻣﻚ؟ ﻗﻠﺖ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ‬
‫ﺇﻥ ﺍﻟﻌﺮﻳﻒ ﻳﺪﻓﻊ ﰲ ﺍﻟﻨﺎﺭ ﺩﻓﻌﺎ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻣﻮﺩﻭﺩ ﻻ‬
‫)‪.(٢‬‬
‫ﺃﻋﺮﻓﻪ‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻋﻤّﺎﻝ ﺍﻟﺴﻮﺀ ﻭﺃﻋﻮﺍﻥ ﺍﻟﻈﻠﻤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳋﻼﻓﺔ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ :‬ﻳﻜﻮﻥ ﰲ‬
‫ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﻣﺮﺍﺀ ﻇﻠﻤﺔ‪ ،‬ﻭﻭﺯﺭﺍﺀ ﻓﺴﻘﺔ‪ ،‬ﻭﻗﻀﺎﺓ ﺧﻮﻧﺔ‪ ،‬ﻭﻓﻘﻬﺎﺀ ﻛﺬﺑﺔ‪،‬‬
‫ﻓﻤﻦ ﺃﺩﺭﻙ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻣﻨﻜﻢ ﻓﻼ ﻳﻜﻮﻧﻦ ﳍﻢ ﺟﺎﺑﻴﺎ‪ ،‬ﻭﻻ ﻋﺮﻳﻔﺎ‪ ،‬ﻭﻻ‬
‫ﺷﺮﻃﻴﺎ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ)‪ (٣‬ﺍﻫـ‪.‬‬

‫‪ ١‬ﻧﻔﺲ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻟﺴﺎﺑﻘﲔ ‪.‬‬

‫‪ ٢‬ﻧﻔﺲ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻳﻀﺎ ‪.‬‬
‫‪٣‬‬
‫ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ ﻭﺍﻷﻭﺳﻂ‪ ،‬ﻭﻓﻴﻪ ﺩﺍﻭﺩ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳋﺮﺍﺳﺎﱐ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺯﺩﻱ‪ :‬ﺿﻌﻴﻒ ﺟﺪﺍ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺍﳍﻴﺜﻢ ﱂ ﺃﻋﺮﻓﻪ‪ ،‬ﻭﺑﻘﻴﺔ‬
‫ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
 ‫‪١٠٠‬‬

‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﺭﻭﻯ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻌﲏ ﺍﺑﻦ ﺍﻷﺷﺘﺮ ﺃﻥ ﺃﺑﺎ ﺫﺭ ﺣﻀﺮﻩ ﺍﳌﻮﺕ‬
‫ﻭﻫﻮ ﺑﺎﻟﺮﺑﺬﺓ ﻓﺒﻜﺖ ﺍﻣﺮﺃﺗﻪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻓﻘﺎﻟﺖ‪ :‬ﺃﺑﻜﻲ ﺃﻧﻪ ﻻَﻳ َﺪ ﱄ‬
‫ﺑﻨﻔﺴﻚ ﻭﻟﻴﺲ ﻋﻨﺪﻱ ﺛﻮﺏ ﻳﺴﻊ ﻟﻚ ﻛﻔﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻻﺗﺒﻜﻲ ﻓﺈﱐ ﲰﻌﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﺍﺕ ﻳﻮﻡ ﻭﺃﻧﺎ ﻋﻨﺪﻩ ﰲ ﻧﻔﺮ ﻳﻘﻮﻝ‪ :‬ﻟﻴﻤﻮﺗﻦ‬
‫ﺭﺟﻞ ﻣﻨﻜﻢ ﺑﻔﻼﺓ ﻣﻦ ﺍﻷﺭﺽ ﺗﺸﻬﺪﻩ ﻋﺼﺎﺑﺔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻝ‪ :‬ﻓﻜﻞ ﻣﻦ‬
‫ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﺠﻤﻟﻠﺲ ﻣﺎﺕ ﰲ ﲨﺎﻋﺔ ﻭﻗﺮﻳﺔ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﻣﻨﻬﻢ ﻏﲑﻱ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺻﺒﺤﺖ ﺑﺎﻟﻔﻼﺓ ﺃﻣﻮﺕ‪ ،‬ﻓﺮﺍﻗﱯ ﺍﻟﻄﺮﻳﻖ ﻓﺈﻧﻚ ﺳﻮﻑ ﺗﺮﻳﻦ ﻣﺎ ﺃﻗﻮﻝ‪ ،‬ﻓﺈﱐ‬
‫ﺖ ﻭﻻ ﹸﻛﺬﱢﺑﺖُ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻭﺃﱐ ﺫﻟﻚ ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﺍﳊﺎﺝ؟‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺍﷲ ﻣﺎ ﹶﻛﺬﹶﺑ ُ‬
‫ﺐ ﺑـﻬﻢ ﺭﻭﺍﺣﻠﻬﻢ‬ ‫ﺭﺍﻗﱯ ﺍﻟﻄﺮﻳﻖ ﻗﺎﻝ‪ :‬ﻓﺒﻴﻨﺎ ﻫﻲ ﻛﺬﻟﻚ ﺇﺫﺍ ﻫﻲ ﺑﺎﻟﻘﻮﻡ ﲣ ّ‬
‫ﻛﺄﻧـﻬﻢ ﺍﻟﺮّﺧﻢ‪ ،‬ﻓﺄﻗﺒﻞ ﺍﻟﻘﻮﻡ ﺣﱴ ﻭﻗﻔﻮﺍ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎﻟﻚ؟ ﻓﻘﺎﻟﺖ‪:‬‬
‫ﺍﻣﺮﺅ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺗﻜﻔﻨﻮﻩ ﻭﺗﺆﺟﺮﻭﻥ ﻓﻴﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﻫﻮ؟ ﻗﺎﻟﺖ‪ :‬ﺃﺑﻮﺫﺭ‪،‬‬
‫ﻓﻔﺪَﻭﻩ ﺑﺂﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎﺗـﻬﻢ‪ ،‬ﻭﻭﺿﻌﻮﺍ ﺳﻴﺎﻃﻬﻢ ﰲ ﳓﻮﺭﻫﺎ ﻳﺒﺘﺪﺭﻭﻧﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﺑﺸﺮﻭﺍ ﻓﺄﻧﺘﻢ ﺍﻟﻨﻔﺮ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻜﻢ ﻣﺎ‬
‫ﻗﺎﻝ‪ ،‬ﺃﺑﺸﺮﻭﺍ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻣﻦ ﺍﻣﺮﺃﻳﻦ ﻣﺴﻠﻤﲔ ﻫﻠﻚ ﺑﻴﻨﻬﻤﺎ‬
‫ﻭﻟﺪﺍﻥ ﺃﻭﺛﻼﺛﺔ ﻓﺎﺣﺘﺴﺒﺎ ﻭﺻﱪﺍ ﻓﲑﻳﺎﻥ ﺍﻟﻨﺎﺭ ﺃﺑﺪﺍ‪ ،‬ﰒ ﻗﺪ ﺃﺻﺒﺤﺖ ﺍﻟﻴﻮﻡ‬
‫ﺣﻴﺚ ﺗﺮﻭﻥ‪ ،‬ﻭﻟﻮ ﺃﻥ ﺛﻮﺑﺎ ﻣﻦ ﺛﻴﺎﰊ ﻳﺴﻊ ﱂ ﺃﻛﻔﻦ ﺇﻻ ﻓﻴﻪ‪ ،‬ﻓﺄﻧﺸﺪﻛﻢ ﺑﺎﷲ‬
‫ﺃﻥ ﻻ ﻳﻜﻔﻨﲏ ﺭﺟﻞ ﻣﻨﻜﻢ ﻛﺎﻥ ﻋﺮﻳﻔﺎ ﺃﻭ ﺃﻣﲑﺍ ﺃﻭ ﺑﺮﻳﺪﺍ‪ ،‬ﻓﻜﻞ ﺍﻟﻘﻮﻡ ﻛﺎﻥ‬
‫ﻗﺪ ﻧﺎﻝ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎ ﺇﻻ ﻓﱴ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻛﺎﻥ ﻣﻊ ﺍﻟﻘﻮﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺎ‬
‫ﺻﺎﺣﺒﻚ‪ ،‬ﺛﻮﺑﺎﻥ ﰲ ﻋﻴﺒﱵ ﻣﻦ ﻏﺰﻝ ﺃﻣﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺻﺎﺣﱯ ﻓﻜﻔﻨّﻲ ‪ .‬ﺭﻭﺍﻩ‬
‫ﺃﲪﺪ ‪ .‬ﺍﻧﺘﻬﻰ ﺑﺎﺧﺘﺼﺎﺭ )‪.(١‬‬

‫‪١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﰊ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ .‬ﻭﻓﻴﻪ ﺭﻭﺍﻩ ﺃﲪﺪ‬
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‫ﻭﰲ ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻋﻦ ﺃﻧﺲ ﺭﻓﻌﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﻋﺮﻳﻒ‪ ،‬ﻭﺍﻟﻌﺮﻳﻒ ﰲ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻳﺆﺗﻰ ﺑﺎﻟﺸﺮﻃﻲ ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺿﻊ ﺳﻮﻃﻚ ﻭﺍﺩﺧﻞ ﺍﻟﻨﺎﺭ ‪ .‬ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﻳﻌﻠﻰ ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺮﻳﻒ ﻳﻔﺘﺢ ﻟﻪ ﻛﻞ ﻋﺎﻡ ﺑﺎﺏ ﻣﻦ ﺟﻬﻨﻢ ﺃﻭ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﻭﺭﻱ ﺃﺑﻮﻫﺮﻳﺮﺓ ﺃﻳﻀﺎ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺮﺍﻓﺔ ﺃﻭﳍﺎ ﻣﻼﻣﺔ ﻭﺁﺧﺮﻫﺎ ﻧﺪﺍﻣﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎﻫﺮﻳﺮﺓ ﺇﻻ ﻣﻦ ﺍﺗﻘﻰ ﺍﷲ ﻣﻨﻬﻢ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺃﺣﺪﺛﻜﻢ ﻛﻤﺎ ﲰﻌﺖ)‪.(١‬‬
‫ﻭﰲ ﺗﻘﺮﻳﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﻋﻤﺮ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﻭﻟﻔﻈﻬﺘﺈﻳﺎﻛﻢ ﻭﺍﻟﻌﺮﺍﻓﺔ ﻓﺈﻥ ﺃﻭﳍﺎ ﻣﻼﻣﺔ ﻭﺃﻭﺳﻄﻬﺎ ﻧﺪﺍﻣﺔ ﻭﺇﻥ ﺁﺧﺮﻫﺎ ﻋﺬﺍﺏ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻮﺻﲑﻱ ﻓﻴﻪ ﺭﺍﻭ ﱂ ﻳﺴﻢ ‪.‬‬
‫ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﺼﻠﻰ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﺇﺫﺍ‬
‫ﺑـﻬﺎﺗﻒ ﻳﻬﺘﻒ ﻣﻦ ﺧﻠﻔﻪ ﻻ ﺗﺴﺒﻘﻨﺎ ﺑﺎﻟﺼﻼﺓ ﻳﺮﲪﻚ ﺍﷲ‪ ،‬ﻓﺎﻧﺘﻈﺮﻩ ﺣﱴ‬
‫ﳊﻖ ﺑﺎﻟﺼﻒ ﻓﻜﱪ ﻋﻤﺮ ﻭﻛﱪ ﻣﻌﻪ ﺍﻟﺮﺟﻞ ﻓﻘﺎﻝ ﺍﳍﺎﺗﻒ‪ :‬ﺇﻥ ﺗﻌﺬﺑﻪ ﻓﻜﺜﲑﺍ‬
‫ﻋﺼﺎﻙ ﻭﺇﻥ ﺗﻐﻔﺮ ﻟﻪ ﻓﻔﻘﲑ ﺇﱃ ﺭﲪﺘﻚ ﻓﻨﻈﺮ ﻋﻤﺮ ﻭﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺍﻟﺮﺟﻞ ﻓﻠﻤﺎ‬

‫ﻣﻦ ﻃﺮﻳﻘﲔ ﺃﺣﺪﳘﺎ ﻫﺬﻩ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﳐﺘﺼﺮﺓ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻷﺷﺘﺮ ﻋﻦ ﺃﻡ ﺫﺭ‪،‬‬
‫ﻭﺭﺟﺎﻝ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﱃ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﺑﻨﺤﻮﻩ ﺑﺎﺧﺘﺼﺎﺭ ﺍﻫـ ﻗﻠﺖ‪:‬‬
‫ﺍﺧﺘﻠﻔﺖ ﺍﻟﻨﺴﺦ ﰲ ﻛﻠﻤﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺎﺧﺘﺮﺕ ﻣﺎ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻨﺴﺦ ﺑﻌﺪ‬
‫ﺍﻟﺒﺤﺚ ﻣﻦ ﻧﺴﺨﺘﲔ ﻣﻦ ﺍﳌﺴﻨﺪ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﻭﺛﻼﺙ ﻧﺴﺦ ﻣﻦ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ ‪.‬‬
‫‪ ١‬ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ ﰲ ﺑﺎﺏ ﺍﻟﻌﺮﺍﻓﺔ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﳋﻼﻓﺔ ﻭﺍﻹﻣﺎﺭﺓ ‪.‬‬
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‫ﺩﻓﻦ ﺍﳌﻴﺖ ﻭﺳﻮﻯ ﺍﻟﺮﺟﻞ ﻋﻠﻴﻪ ﻣﻦ ﺗﺮﺍﺏ ﺍﻟﻘﱪ ﻗﺎﻝ‪ :‬ﻃﻮﰉ ﻟﻚ ﻳﺎﺻﺎﺣﺐ‬
‫ﺍﻟﻘﱪ ﺇﻥ ﱂ ﺗﻜﻦ ﻋﺮﻳﻔﺎ ﺃﻭ ﺟﺎﺑﻴﺎ ﺃﻭ ﺧﺎﺯﻧﺎ ﺃﻭ ﻛﺎﺗﺒﺎ ﺃﻭ ﺷﺮﻃﻴﺎ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ‪:‬‬
‫ﺧﺬﻭﺍ ﱄ ﺍﻟﺮﺟﻞ ﻧﺴﺄﻟﻪ ﻋﻦ ﺻﻼﺗﻪ ﻭﻛﻼﻣﻪ ﻫﺬﺍ ﻭﻣﻦ ﻫﻮ؟ ﻓﺘﻮﺍﺭﻯ ﻋﻨﻬﻢ‪،‬‬
‫ﻓﻨﻈﺮﻭﺍ ﻓﺈﺫﺍ ﺃﺛﺮ ﻗﺪﻣﻪ ﺫﺭﺍﻉ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻭﺍﷲ ﺍﳋﻀﺮ ﺍﻟﺬﻱ ﺣﺪﺛﻨﺎ ﻋﻨﻪ ﺍﻟﻨﱯ‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ)‪.(١‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻭُ ِﺳ َﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺎﻧﺘﻈﺮ‬
‫ﺍﻟﺴﺎﻋﺔ)‪.(٢‬‬
‫ﻭﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺣﺪﻳﺚ ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﺴﻮﺩ ﻛﻞ‬
‫ﻗﺒﻴﻠﺔ ﻓﺎﺳﻘﻬﻢ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﻭﻛﺎﻥ ﺯﻋﻴﻢ ﺍﻟﻘﻮﻡ ﺃﺭﺫﳍﻢ‪ ،‬ﻭﺳﺎﺩ‬
‫ﺍﻟﻘﺒﻴﻠﺔ ﻓﺎﺳﻘﻬﻢ‪ .‬ﻭﻫﻮ ﺑﻌﺾ ﺣﺪﻳﺚ ﻃﻮﻳﻞ‪ ،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ‪.‬‬

‫‪ ١‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﰲ ﻓﻀﻞ ﺧﻀﺮ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ‪ /‬ﻓﻀﺎﺋﻞ ﻣﻦ ﻟﻴﺴﻮﺍ ﺑﺎﻟﺼﺤﺎﺑﺔ ‪.‬‬
‫‪ ٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺑﺎﺏ ﻣﻦ ﺳﺌﻞ ﻋﻠﻤﺎ ﻭﻫﻮ ﻣﺸﺘﻐﻞ ﰲ ﺣﺪﻳﺜﻪ ﻓﺄ ﹼﰎ ﺍﳊﺪﻳﺚ ﰒ ﺃﺟﺎﺏ ﺍﻟﺴﺎﺋﻞ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰱ ﺃﳘﻴﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﻓﻀﻠﻬﺎ‪ ،‬ﻭﺫﻡ ﺍﳉﻮﺭ‬

‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﻟﻌﺮﻓﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﳓﻮﳘﺎ‪ ،‬ﻭﻫﺬﺍ ﺇﺫﺍ ﺟﺎﺭﻭﺍ‬
‫ﻭﱂ ﻳﻌﺪﻟﻮﺍ ﰲ ﻭﻇﺎﺋﻔﻬﻢ ﻭﺃﻋﻤﺎﻝ ﻣﻨﺎﺻﺒﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻋﺪﻟﻮﺍ ﰲ ﺗﻔﺼﻴﻞ‬
‫ﺍﳋﺼﻮﻣﺎﺕ ﻭﺭﺩ ﺍﳌﻈﺎﱂ ﻭﺃﺧﺬﻭﺍ ﻳﺪ ﺍﻟﻈﺎﱂ ﻭﻧـﻬﻮﺍ ﺍﻟﻈﻠﻢ ﻋﻦ ﺃﺑﻨﺎﺀ ﻗﺒﻴﻠﺘﻬﻢ‬
‫ﻭﻧﺼﺮﻭﺍ ﻟﻠﻤﻈﻠﻮﻡ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﻘﺮﻳﺐ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻓﻼ ﻣﻼﻡ ﻋﻠﻴﻬﻢ ‪ ،‬ﺑﻞ ﻫﻢ‬
‫ﻣﺜﺎﺑﻮﻥ ﺛﻮﺍﺑﺎ ﻋﻈﻴﻤﺎ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﻌﺪﺍﻟﺔ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪،‬‬
‫ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺫﻡ ﺍﳉﻮﺭ ﺃﺩﻟﺔ ﻛﺜﲑﺓ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺍﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ‬
‫ﻭﺍﻹﺣﺴﺎﻥ ﻭﺇﻳﺘﺎﺀ ﺫﻱ ﺍﻟﻘﺮﰉ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺇﺫﺍ ﺣﻜﻤﺘﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻥ‬
‫ﲢﻜﻤﻮﺍ ﺑﺎﻟﻌﺪﻝ ﺇﻥ ﺍﷲ ﹺﻧ ِﻌﻤﱠﺎ ﻳﻌﻈﻜﻢ ﺑﻪ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﲰﻴﻌﺎ ﺑﺼﲑﺍ{ ﻭﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪} :‬ﻭﺇﻥ ﺣﻜﻤﺖ ﻓﺎﺣﻜﻢ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻘﺴﻂ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﻘﺴﻄﲔ{‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﳑﻦ ﺧﻠﻘﻨﺎ ﺃﻣﺔ ﻳﻬﺪﻭﻥ ﺑﺎﳊﻖ ﻭﺑﻪ ﻳﻌﺪﻟﻮﻥ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫}ﻭﺇﻥ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻗﺘﺘﻠﻮﺍ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻓﺈﻥ ﺑﻐﺖ ﺇﺣﺪﺍﳘﺎ‬
‫ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻓﻘﺎﺗﻠﻮﺍ ﺍﻟﱵ ﺗﺒﻐﻲ ﺣﱴ ﺗﻔﻲﺀ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﻓﺈﻥ ﻓﺎﺀﺕ‬
‫ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻌﺪﻝ ﻭﺃﻗﺴﻄﻮﺍ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﻘﺴﻄﲔ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫}ﻭﺗﻘﺴﻄﻮﺍ ﺇﻟﻴﻬﻢ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﻘﺴﻄﲔ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﳚﺮﻣﻨﻜﻢ‬
‫ﺷﻨﺂﻥ ﻗﻮﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻌﺪﻟﻮﺍ ﺍﻋﺪﻟﻮﺍ ﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ‬
‫ﺍﷲ ﺧﺒﲑ ﲟﺎ ﺗﻌﻤﻠﻮﻥ{‬
‫ﻭﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪ :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺳﺒﻌﺔ ﻳﻈﻠﻬﻢ ﺍﷲ ﰲ ﻇﻠﻪ ﻳﻮﻡ ﻻ ﻇﻞ ﺇﻻ ﻇﻠﻪ‪ ،‬ﺇﻣﺎﻡ ﻋﺎﺩﻝ‪،‬‬
‫ﻭﺷﺎﺏ ﻧﺸﺄ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻭﺭﺟﻞ ﻗﻠﺒﻪ ﻣﻌﻠﻖ ﺑﺎﳌﺴﺎﺟﺪ‪ ،‬ﻭﺭﺟﻼﻥ ﲢﺎﺑﺎ ﰲ‬
‫ﺍﷲ ﺍﺟﺘﻤﻌﺎ ﻋﻠﻴﻪ ﻭﺗﻔﺮﻗﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﺟﻞ ﺩﻋﺘﻪ ﺍﻣﺮﺃﺓ ﺫﺍﺕ ﻣﻨﺼﺐ ﻭﲨﺎﻝ‬
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‫ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﺃﺧﺎﻑ ﺍﷲ‪ ،‬ﻭﺭﺟﻞ ﺗﺼﺪﻕ ﺑﺼﺪﻗﺔ ﻓﺄﺧﻔﺎﻫﺎ ﺣﱴ ﻻ ﺗﻌﻠﻢ ﴰﺎﻟﻪ‬
‫ﻣﺎ ﺗﻨﻔﻖ ﳝﻴﻨﻪ‪ ،‬ﻭﺭﺟﻞ ﺫﻛﺮ ﺍﷲ ﺧﺎﻟﻴﺎ ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎﻩ" ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﻣﺴﻠﻢ‪.‬‬
‫ﻭﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺛﻼﺛﺔ ﻻ ﺗﺮﺩ ﺩﻋﻮﺗـﻬﻢ‪،‬‬
‫ﺍﻟﺼﺎﺋﻢ ﺣﱴ ﻳﻔﻄﺮ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻭﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﻳﺮﻓﻌﻬﺎ ﺍﷲ ﻓﻮﻕ ﺍﻟﻐﻤﺎﻡ‬
‫ﻭﻳﻔﺘﺢ ﳍﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺏ‪ :‬ﻭﻋﺰﰐ ﻷﻧﺼﺮﻧﻚ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ‪.‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ‬
‫ﺻﺤﻴﺤﻴﻬﻤﺎ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺃﻫﻞ ﺍﳉﻨﺔ ﺛﻼﺛﺔ‪ ،‬ﺫﻭ ﺳﻠﻄﺎﻥ ﻣﻘﺴﻂ ﻣﻮﻓﻖ‪ ،‬ﻭﺭﺟﻞ ﺭﺣﻴﻢ‬
‫ﺭﻗﻴﻖ ﺍﻟﻘﻠﺐ ﻟﻜﻞ ﺫﻱ ﻗﺮﰉ ﻣﺴﻠﻢ‪ ،‬ﻭﻋﻔﻴﻒ ﻣﺘﻌﻔﻒ ﺫﻭ ﻋﻴﺎﻝ‪ ،‬ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ‪ ،‬ﺍﳌﻘﺴﻂ ﺍﻟﻌﺎﺩﻝ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻳﻮﻡ ﻣﻦ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﺘﲔ ﺳﻨﺔ‪ ،‬ﻭﺣﺪ ﻳﻘﺎﻡ ﰲ‬
‫ﺍﻷﺭﺽ ﲝﻘﻪ ﺃﺯﻛﻰ ﻓﻴﻬﺎ ﻣﻦ ﻣﻄﺮ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣﺎ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ‬
‫ﻭﺍﻷﻭﺳﻂ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺃﺷﺪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﺬﺍﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺘﻞ ﻧﺒﻴﺎ ﺃﻭ ﻗﺘﻠﻪ ﻧﱯ‪،‬‬
‫ﻭﺇﻣﺎﻡ ﺟﺎﺋﺮ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﻭﺍﺗﻪ ﺛﻘﺎﺕ ﺇﻻ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ‪ ،‬ﻭﰲ‬
‫ﺍﻟﺼﺤﻴﺢ ﺑﻌﻀﻪ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺇﻣﺎﻡ ﺿﻼﻟﺔ ‪.‬‬
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‫ﻭﺭﻭﻯ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺳﻠﻢ‪ :‬ﺛﻼﺛﺔ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﳍﻢ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺬﻛﺮ ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ‬
‫ﺍﳉﺎﺋﺮ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ‪.‬‬
‫ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻻ‬
‫ﺗﻘﺪﺱ ﺃﻣﺔ ﻻ ﻳﻘﻀﻰ ﻓﻴﻬﺎ ﺑﺎﳊﻖ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺍﻟﻀﻌﻴﻒ ﺣﻘﻪ ﻣﻦ ﺍﻟﻘﻮﻱ ﻏﲑ‬
‫ﻣﺘﻌﺘﻊ‪ ،‬ﺭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﻭﺍﺗﻪ ﺛﻘﺎﺕ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﺑﻨﺤﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬
‫ﳐﺘﺼﺮﺍ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﻣﻄﻮﻻ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﳊﺎﻛﻢ ﺣﺪﻳﺚ‪ :‬ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﻜﻮﻥ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﻓﻠﻢ ﻳﻌﺪﻝ ﻓﻴﻬﻢ ﺇﻻ ﻛﺒﻪ ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ ﻭﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺑﻐﲑ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ‪.‬‬
‫ﻭﻋﻦ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﻣﻦ ﺃﻋﻤﺎﻝ ﺛﻼﺛﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎﻫﻲ ﻳﺎﺭﺳﻮﻝ‬
‫ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﺯﻟﺔ ﻋﺎﱂ‪ ،‬ﻭﺣﻜﻢ ﺟﺎﺋﺮ‪ ،‬ﻭﻫﻮﻯ ﻣﺘﺒﻊ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺰﱐ ﻭﻫﻮ ﻭﺍﻩ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺧﺮﺝ ﻟﻪ‬
‫ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻭﺑﻘﻴﺔ ﺇﺳﻨﺎﺩﻩ ﺛﻘﺎﺕ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻳﺎ ﺃﺑﺎﻫﺮﻳﺮﺓ ﻋﺪﻝ ﺳﺎﻋﺔ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﺘﲔ ﺳﻨﺔ ﻗﻴﺎﻡ ﻟﻴﻠﻬﺎ ﻭﺻﻴﺎﻡ‬
‫ﻧـﻬﺎﺭﻫﺎ‪ ،‬ﻭﻳﺎ ﺃﺑﺎﻫﺮﻳﺮﺓ ﺟﻮﺭ ﺳﺎﻋﺔ ﰲ ﺣﻜﻢ ﺃﺷﺪ ﻭﺃﻋﻈﻢ ﻋﻨﺪ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﻣﻦ ﻣﻌﺎﺻﻲ ﺳﺘﲔ ﺳﻨﺔ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﻋﺪﻝ ﻳﻮﻡ ﻭﺍﺣﺪ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺓ‬
‫ﺳﺘﲔ ﺳﻨﺔ ﺭﻭﺍﻩ ﺍﻷﺻﺒﻬﺎﱐ ‪.‬‬
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‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﺩﻧﺎﻫﻢ ﻣﻨﻪ ﳎﻠﺴﺎ ﺇﻣﺎﻡ ﻋﺎﺩﻝ‪،‬‬
‫ﻭﺃﺑﻐﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﺑﻌﺪﻫﻢ ﻣﻨﻪ ﳎﻠﺴﺎ ﺇﻣﺎﻡ ﺟﺎﺋﺮ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﳐﺘﺼﺮﺍ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺇﻣﺎﻡ ﺟﺎﺋﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ‪.‬‬
‫ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﷲ ﻣﻨـﺰﻟﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﺭﻓﻴﻖ‪ ،‬ﻭﺷﺮ ﻋﺒﺎﺩ ﺍﷲ‬
‫ﻋﻨﺪ ﺍﷲ ﻣﻨـﺰﻟﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻣﺎﻡ ﺟﺎﺋﺮ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻣﻦ‬
‫ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﹶﻟ ﹺﻬْﻴﻌَﺔ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﺣﺴﻦ ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﻣﻦ ﻃﻠﺐ ﻗﻀﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﻳﻨﺎﻟﻪ ﰒ ﻏﻠﺐ ﻋﺪﻟﻪ ﺟﻮﺭﻩ ﻓﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻏﻠﺐ ﺟﻮﺭﻩ ﻋﺪﻟﻪ ﻓﻠﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬
‫ﻭﻋﻦ ﺭﺟﻞ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻗﺎﻝ‪ :‬ﲰﻌﺘﻪ ﻏﲑ ﻣﺮﺓ ﻭﻻ ﻣﺮﺗﲔ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﺎ ﻣﻦ ﺃﻣﲑ ﻋﺸﺮﺓ ﺇﻻ ﻳﺆﺗﻰ ﺑﻪ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻐﻠﻮﻻ ﻻ ﻳﻔﻜﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻐﻞ ﺇﻻ ﺍﻟﻌﺪﻝ‪ ،‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺒﺰﺍﺭ‬
‫ﻭﺭﺟﺎﻝ ﺃﲪﺪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﺇﻻ ﺍﻟﺮﺟﻞ ﺍﳌﺒﻬﻢ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻣﺎ ﻣﻦ ﺃﻣﲑ ﻋﺸﺮﺓ ﺇﻻ‬
‫ﻳﺆﺗﻰ ﺑﻪ ﻣﻐﻠﻮﻻ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﱴ ﻳﻔﻜﻪ ﺍﻟﻌﺪﻝ ﺃﻭﻳﻮﺑﻘﻪ ﺍﳉﻮﺭ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ‬
‫ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﺭﺟﺎﻝ ﺍﻟﺒﺰﺍﺭ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺯﺍﺩ ﰲ ﺭﻭﺍﻳﺔ‪:‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻴﺌﺎ ﺯﻳﺪ ﻏﻼ ﺇﱃ ﻏﻠﻪ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﺑـﻬﺬﻩ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ‪.‬‬
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‫ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻣﻦ ﻭﺍﱃ ﺛﻼﺛﺔ ﺇﻻ ﻟﻘﻲ ﺍﷲ ﻣﻐﻠﻮﻟﺔ ﳝﻴﻨﻪ‪ ،‬ﻓﻜﻪ ﻋﺪﻟﻪ ﺃﻭ ﻏﻠﻪ‬
‫)‪(١‬‬
‫ﺟﻮﺭﻩ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺸﺎﻡ ﺍﻟﻐﺴﺎﱐ‬
‫ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪.‬‬
‫ﻭﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻋﻦ ﻣﻌﻘﻞ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻻ ﻳﻠﺒﺚ ﺍﳉﻮﺭ ﺑﻌﺪﻱ ﺇﻻ ﻗﻠﻴﻼ ﺣﱴ ﻳﻄﻠﹸﻊ‪ ،‬ﻓﻜﻠﻤﺎ ﻃﻠﻊ ﻣﻦ ﺍﳉﻮﺭ‬
‫ﺷﻲﺀ ﺫﻫﺐ ﻣﻦ ﺍﻟﻌﺪﻝ ﻣﺜﻠﻪ‪ ،‬ﺣﱴ ﻳﻮﻟﺪ ﰲ ﺍﳉﻮﺭ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻏﲑﻩ‪ ،‬ﰒ‬
‫ﻳﺄﰐ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻓﻜﻠﻤﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﻌﺪﻝ ﺷﻲﺀ ﺫﻫﺐ ﻣﻦ‬
‫ﺍﳉﻮﺭ ﻣﺜﻠﻪ‪ ،‬ﺣﱴ ﻳﻮﻟﺪ ﰲ ﺍﻟﻌﺪﻝ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻏﲑﻩ‪ ،‬ﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﻭﻓﻴﻪ‬
‫ﺧﺎﻟﺪ ﺑﻦ ﻃﻬﻤﺎﻥ‪ ،‬ﻭﺛﻘﻪ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﳜﻄﺊ‬
‫َﻭَﻳ ﹺﻬﻢُ‪ ،‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻻﺗﺰﺍﻝ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﲞﲑ ﻣﺎ ﺇﺫﺍ ﻗﺎﻟﺖ ﺻﺪﻗﺖ‪ ،‬ﻭﺇﺫﺍ ﺣﻜﻤﺖ ﻋﺪﻟﺖ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﺮﲪﺖ ﺭﲪﺖ‪،‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﻓﻴﻪ ﺇﺳﺤﺎﻕ ﺑﻦ ﳛﲕ ﺑﻦ ﻃﻠﺤﺔ‪،‬‬
‫ﻭﻫﻮ ﻣﺘﺮﻭﻙ ‪.‬‬
‫ﻭﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﺫﺍ ﺣﻜﻤﺘﻢ‬
‫ﻓﺎﻋﺪﻟﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻋ ّﺰ ﻭﺟ ﹼﻞ ﳏﺴﻦ ﳛﺐ ﺍﶈﺴﻨﲔ‪،‬‬

‫‪١‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﰲ ﺑﺎﺏ ﺗﺮﻏﻴﺐ ﻣﻦ ﻭﱃ ﺷﻴﺌﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺇﻣﺎﻣﺎ ﻛﺎﻥ‬
‫ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﺗﺮﻫﻴﺒﻪ ﺃﻥ ﻳﺸﻖ ﻋﻠﻰ ﺭﻋﻴﺘﻪ ﺃﻭ ﳚﻮﺭ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻘﻀﺎﺀ ﻭﻏﲑﻩ ‪.‬‬
 ‫‪١٠٨‬‬

‫)‪(١‬‬
‫ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﳎﻤﻊ‬ ‫ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‬
‫ﺍﻟﺰﻭﺍﺋﺪ ‪.‬‬
‫ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ ﺃﻥ ﻗﺘﺎﺩﺓ ﻗﺎﻝ‪ :‬ﺫﻛﺮ ﻟﻨﺎ ﺃﻥ ﻧﱯ ﺍﷲ‬
‫ﻱ ﺷﻲﺀ ﻭﺿﻌﺖ ﰲ ﺍﻷﺭﺽ ﺃﻗﻞﹼ؟ ﻗﺎﻝ‪:‬‬ ‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪:‬ﻳﺎﺭﺏ ﺃ ّ‬
‫ﺍﻟﻌﺪﻝ ﺃﻗ ﹼﻞ ﻣﺎ ﻭﺿﻌﺖ ﺍﻫـ ‪.‬‬

‫‪١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﺍﻟﻌﺪﻝ ﻭﺍﳉﻮﺭ ﻣﻦ ﻛﺘﺎﺏ ﺍﳋﻼﻓﺔ ‪.‬‬

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‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺃﲰﺎﺀ ﻃﺒﻘﺎﺕ ﺍﻷﻧﺴﺎﺏ‬

‫ﺍﻋﻠﻢ ﺃﻥ ﻟﻸﻗﺎﺭﺏ ﺃﲰﺎﺀ ﲡﻤﻌﻬﺎ ﻭﺗﺮﺗﺒﻂ ﺑـﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺗﺒﺎﻋﺪ‬
‫ﺃﻧﺴﺎﺑـﻬﺎ ﻭﺗﻘﺎﺭﺑـﻬﺎ‪.‬‬
‫ﻓﻤﻨﻬﺎ‪ :‬ﺍﻟﺸﻌﺐ ﻭﺍﻟﻘﺒﻴﻠﺔ ﻭﺍﻟﻌﺸﲑﺓ ﻭﺍﻟﺮﻫﻂ ﻭﺍﻟﻔﺼﻴﻠﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﻤﺴﺔ‬
‫ﻣﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﳊﻲ ﻭﺍﻟﻔﺨﺬ ﻭﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻟﺒﻄﻦ ﻭﺍﳉﻤﺎﺟﻢ‬
‫ﻭﺍﻟﻘﺮﺍﺑﺔ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻔﻮﺯ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺸﻬﲑ ﺑﺎﻟﺴﻮﻳﺪﻱ ﰲ ﺳﺒﺎﺋﻚ‬
‫ﺍﻟﺬﻫﺐ ﰲ ﻣﻌﺮﻓﺔ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ‪ :‬ﺍﺗﻔﻘﺖ ﺍﻟﻌﺮﺏ ﻓﻴﻤﺎ ﻧﻘﻞ ﺇﻟﻴﻨﺎ ﻋﻠﻰ ﺃﻥ‬
‫ﺟﻌﻠﺖ ﺃﻧﺴﺎﺏ ﺍﻟﻌﺮﺏ ﺳﺖ ﻃﺒﻘﺎﺕ ﻭﻛﺬﻟﻚ ﻋﺪﻫﺎ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﺸﻌﺐ‪ ،‬ﺑﻔﺘﺢ ﺍﻟﺸﲔ ﻭﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﻭﺍﻟﻌﻤﺎﺭﺓ ﺑﻜﺴﺮ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﻟﺒﻄﻦ‪ ،‬ﻭﺍﻟﻔﺨﺬ‪،‬‬
‫ﻭﺍﻟﻔﺼﻴﻠﺔ‪ ،‬ﻫﻜﺬﺍ ﺭﺗﺒﻪ ﺍﳌﺎﻭﺭﺩﻱ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﳓﻮ ﺫﻟﻚ‬
‫ﺟﺮﻯ ﺍﻟﺰﳐﺸﺮﻱ ﰲ ﺗﻔﺴﲑﻩ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺟﻌﻠﻨﺎﻛﻢ‬
‫ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ{ ﻭﻣﺜﻞ ﻟﻠﺸﻌﺐ ﲞﺰﳝﺔ ﻭﻟﻠﻘﺒﻴﻠﺔ ﺑﻜﻨﺎﻧﺔ ﻭﻟﻠﻌﻤﺎﺭﺓ‬
‫ﺑﻘﺮﻳﺶ ﻭﻟﻠﺒﻄﻦ ﺑﻘﺼﻲ‪ ،‬ﻭﻟﻠﻔﺨﺬ ﺑـﻬﺎﺷﻢ‪ ،‬ﻭﻟﻠﻔﺼﻴﻠﺔ ﺑﺎﻟﻌﺒﺎﺱ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﳓﻮﻩ‪.‬‬
‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ :‬ﺣﻜﻰ ﺃﺑﻮ ﻋﺒﻴﺪ ﻋﻦ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺍﻟﺸﻌﺐ ﺃﻛﱪ‬
‫ﻣﻦ ﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﰒ ﺍﻟﻔﺼﻴﻠﺔ‪ ،‬ﰒ ﺍﻟﻌﻤﺎﺭﺓ‪ ،‬ﰒ ﺍﻟﺒﻄﻦ ﰒ ﺍﻟﻔﺨﺬ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺸﻌﺐ ﰒ‬
‫ﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﰒ ﺍﻟﻌﻤﺎﺭﺓ‪ ،‬ﰒ ﺍﻟﺒﻄﻦ ﰒ ﺍﻟﻔﺨﺬ ﰒ ﺍﻟﻔﺼﻴﻠﺔ ﰒ ﺍﻟﻌﺸﲑﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ{‪:‬‬
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‫ﺍﻟﺸﻌﻮﺏ ﺃﻋﻢ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺑﻌﺪ ﺍﻟﻘﺒﺎﺋﻞ ﻣﺮﺍﺗﺐ ﺃﺧﺮ ﻛﺎﻟﻔﺼﺎﺋﻞ ﻭﺍﻟﻌﺸﺎﺋﺮ‬

‫ﻭﺍﻟﻌﻤﺎﺋﺮ ﻭﺍﻷﻓﺨﺎﺫ ﻭﻏﲑ ﺫﻟﻚ ﺍﻫـ ‪.‬‬
‫ﺗﻔﺴﲑ ﺍﻟﺸﻌﺐ ﻭﺍﻟﻘﺒﻴﻠﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺟﻌﻠﻨﺎﻛﻢ‬
‫ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ{‪ :‬ﻗﻴﻞ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻌﻮﺏ ﺑﻄﻮﻥ ﺍﻟﻌﺠﻢ ﻭﺑﺎﻟﻘﺒﺎﺋﻞ ﺑﻄﻮﻥ‬
‫ﺍﻟﻌﺮﺏ ﻛﻤﺎ ﺃﻥ ﺍﻷﺳﺒﺎﻁ ﺑﻄﻮﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ :‬ﺍﻟﺸﻌﻮﺏ ﺭﺅﻭﺱ ﺍﻟﻘﺒﺎﺋﻞ ﻣﺜﻞ‬
‫ﺭﺑﻴﻌﺔ ﻭﻣﻀﺮ ﻭﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﺷﻌﺐ ﺑﻔﺘﺢ ﺍﻟﺸﲔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ‪ :‬ﺍﻟﺸﻌﻮﺏ ﺍﳉﻤﻬﻮﺭ ﻣﺜﻞ ﻣﻀﺮ‪ ،‬ﻭﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﻓﺨﺎﺫ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻛﺮﱘ ﻗﺪ ﻳُﻌـﺪﱡ ﻭﻻ ﳒﻴﺐ‬ ‫ﻗﺒﺎﺋﻞ ﻣﻦ ﺷﻌﻮﺏ ﻟﻴﺲ ﻓﻴﻬﻢ‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺸﻌﻮﺏ ﻋﺮﺏ ﺍﻟﻴﻤﻦ ﻣﻦ ﻗﺤﻄﺎﻥ‪ ،‬ﻭﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺭﺑﻴﻌﺔ ﻭﻣﻀﺮ‬
‫ﻭﺳﺎﺋﺮ ﻋﺪﻧﺎﻥ‪ .‬ﻭﳛﺘﻤﻞ ﺃﻥ ﺍﻟﺸﻌﻮﺏ ﻫﻢ ﺍﳌﻀﺎﻓﻮﻥ ﺇﱃ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﻭﺍﻟﻘﺒﺎﺋﻞ‬
‫ﻫﻢ ﺍﳌﺸﺮﱠﻛﻮﻥ ﰲ ﺍﻷﻧﺴﺎﺏ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻓﻴﻬﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻨﱪ‬ ‫ﻭﺗﻔﺮﻗﻮﺍ ﺷﻌﺒﺎ ﻓﻜﻞ ﺟﺰﻳﺮﺓ‬
‫ﻭﰲ ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ‪ :‬ﺍﻟﺸﻌﺐ ﻫﻮ ﺍﻟﻨﺴﺐ ﺍﻷﺑﻌﺪ ﻛﻌﺪﻧﺎﻥ ﻣﺜﻼ‪ ،‬ﻗﺎﻝ‬
‫ﺍﳉﻮﻫﺮﻱ‪ :‬ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺬﻱ ﻳﻨﺴﺒﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﳚﻤﻊ ﻋﻠﻰ ﺷﻌﻮﺏ‪ ،‬ﻗﺎﻝ‬
‫ﺍﳌﺎﻭﺭﺩﻱ‪ :‬ﻭﲰﻲ ﺷﻌﺒﺎ ﻷﻥ ﺍﻟﻘﺒﺎﺋﻞ ﺗﺘﺸﻌﺐ ﻣﻨﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺰﳐﺸﺮﻱ ﰲ‬
‫ﻛﺸﺎﻓﻪ ﳓﻮﻩ‪.‬‬
‫ﻭﺍﻟﻘﺒﻴﻠﺔ ﻫﻲ ﻣﺎ ﺍﻧﻘﺴﻢ ﻓﻴﻪ ﺍﻟﺸﻌﺐ ﻛﺮﺑﻴﻌﺔ ﻭﻣﻀﺮ‪ .‬ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ‪ :‬ﲰﻴﺖ‬
‫ﻗﺒﻴﻠﺔ ﻟﺘﻘﺎﺑﻞ ﺍﻷﻧﺴﺎﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﲡﻤﻊ ﺍﻟﻘﺒﻴﻠﺔ ﻋﻠﻰ ﻗﺒﺎﺋﻞ ﺍﻫـ‪.‬‬
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‫ﺍﳉﻤﺎﺟﻢ ﻫﻲ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻗﺎﻝ ﰲ ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ‪ :‬ﺭﲟﺎ ﲰﻴﺖ ﺍﻟﻘﺒﺎﺋﻞ ﲨﺎﺟﻢ‬

‫ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻛﻼﻡ ﺍﳉﻮﻫﺮﻱ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﲨﺎﺟﻢ ﺍﻟﻌﺮﺏ ﻫﻲ ﺍﻟﻘﺒﺎﺋﻞ ﲡﻤﻊ‬
‫ﺍﻟﺒﻄﻮﻥ‪.‬‬
‫ﺍﻟﻌﺸﲑﺓ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﰲ ﺍﻟﻠﺴﺎﻥ ﻧﻘﻼ ﻋﻦ ﺍﻟﻠﻴﺚ‪ :‬ﺍﳌﻌﺸﺮ ﻛﻞ‬
‫ﲨﺎﻋﺔ ﺃﻣﺮﻫﻢ ﻭﺍﺣﺪ ﳓﻮ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﺍﳌﻌﺸﺮ ﻭﺍﻟﻨﻔﺮ ﻭﺍﻟﻘﻮﻡ ﻭﺍﻟﺮﻫﻂ‬
‫ﻣﻌﻨﺎﻫﻢ ﺍﳉﻤﻊ ﻻﻭﺍﺣﺪ ﳍﻢ ﻣﻦ ﻟﻔﻈﻬﻢ ﻟﻠﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﺍﻟﻌﺸﲑ‬
‫ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺼﺪﻳﻖ ﻭﻋﺸﲑ ﺍﳌﺮﺃﺓ ﺯﻭﺟﻬﺎ ﻷﻧﻪ ﻳﻌﺎﺷﺮﻫﺎ ﻭﺗﻌﺎﺷﺮﻩ ﻗﺎﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻧﻜﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﱂ ﻳﺎﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻷﻧﻜﻦ‬
‫ﺗﻜﺜﺮﻥ ﺍﻟﻠﻌﻦ ﻭﺗﻜﻔﺮﻥ ﺍﻟﻌﺸﲑ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﻭﺝ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻟﺒﺌﺲ ﺍﳌﻮﱃ‬
‫ﻭﻟﺒﺌﺲ ﺍﻟﻌﺸﲑ{ ﺃﻱ ﺍﳌﻌﺎﺷﺮ‪.‬‬
‫ﺍﻟﺮﻫﻂ ﻣﺜﻞ ﺍﻟﻌﺸﲑﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻟﻮﻻ ﺭﻫﻄﻚ‬
‫ﻟﺮﲨﻨﺎﻙ{ ﺭﻫﻂ ﺍﻟﺮﺟﻞ ﻋﺸﲑﺗﻪ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﻢ ﻭﻳﺘﻘﻮﻯ ﺑـﻬﻢ ‪.‬‬
‫ﺍﻟﻔﺼﻴﻠﺔ ﺑﺎﻟﺼﺎﺩ ﺍﳌﻬﻤﻠﺔ ﻫﻲ ﻛﻤﺎ ﰲ ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ ﻣﺎ ﺍﻧﻘﺴﻢ ﻓﻴﻪ ﺃﻧﺴﺎﺏ‬
‫ﺍﻟﻔﺨﺬ ﻛﺒﲏ ﺍﻟﻌﺒﺎﺱ ﻭﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪.‬‬
‫ﻭﰲ ﺍﻟﻠﺴﺎﻥ‪ :‬ﻓﺼﻴﻠﺔ ﺍﻟﺮﺟﻞ ﻋﺸﲑﺗﻪ ﻭﺭﻫﻄﻪ ﺍﻷﺩﻧﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻗﺮﺏ ﺁﺑﺎﺋﻪ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻠﻌﺒﺎﺱ‪ :‬ﻓﺼﻴﻠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻷﺛﲑ‪ :‬ﺍﻟﻔﺼﻴﻠﺔ ﻣﻦ ﺃﻗﺮﺏ ﻋﺸﲑﺓ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﺍﻟﻌﻤﺎﺭﺓ ﻛﻤﺎ ﰲ ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ ﻫﻲ ﻣﺎ ﺍﻧﻘﺴﻢ ﻓﻴﻪ ﺃﻧﺴﺎﺏ ﺍﻟﻘﺒﻴﻠﺔ ﻛﻘﺮﻳﺶ‬
‫ﻭﻛﻨﺎﻧﺔ‪ ،‬ﻭﲡﻤﻊ ﻋﻠﻰ ﻋﻤﺎﺭﺍﺕ ﻭﻋﻤﺎﺋﺮ‪.‬‬
‫ﺍﻟﺒﻄﻦ ﻛﻤﺎ ﰲ ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ ﻫﻲ ﻣﺎ ﺍﻧﻘﺴﻢ ﻓﻴﻪ ﺃﻧﺴﺎﺏ ﺍﻟﻌﻤﺎﺭﺓ ﻛﺒﲏ‬
‫ﻋﺒﺪ ﻣﻨﺎﻑ ﻭﺑﲏ ﳐﺰﻭﻡ ﻭﲡﻤﻊ ﻋﻠﻰ ﺑﻄﻮﻥ ﻭﺃﺑﻄﻦ‪.‬‬
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‫ﺍﳊﻲ ﻛﻤﺎ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻟﺒﻄﻦ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪:‬‬

‫ﺍﳊﻲ ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﻳﻘﻊ ﻋﻠﻰ ﺑﲏ ﺃﺏ ﻛﺜﺮﻭﺍ ﺃﻡ ﻗﻠﻮﺍ ﻭﻋﻠﻰ ﺷﻌﺐ ﳚﻤﻊ‬
‫ﺍﻟﻘﺒﺎﺋﻞ‪.‬‬
‫ﺍﻟﻔﺨﺬ ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ‪ :‬ﻓﺨﺬ ﺍﻟﺮﺟﻞ ﻧﻔﺮﻩ ﻣﻦ ﺣﻴﻪ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻗﺮﺏ ﻋﺸﲑﺗﻪ‬
‫ﺇﻟﻴﻪ ﻭﻫﻮ ﺃﻗﻞ ﻣﻦ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ‪ :‬ﺍﻟﻔﺨﺬ ﻫﻮ ﻣﺎ ﺍﻧﻘﺴﻢ‬
‫ﻓﻴﻪ ﺃﻧﺴﺎﺏ ﺍﻟﺒﻄﻦ ﻛﺒﲏ ﻫﺎﺷﻢ ﻭﺑﲏ ﺃﻣﻴﺔ ﻭﳚﻤﻊ ﻋﻠﻰ ﺃﻓﺨﺎﺫ‪.‬‬
‫ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻟﻘﺮﰉ ﻫﻲ ﻛﻤﺎ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺪﻧﻮ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻴﺰ‬
‫ﻓﻼﻥ ﻗﺮﺍﺑﱵ‪ ،‬ﻭﺃﻗﺎﺭﺏ ﺍﻟﺮﺟﻞ ﻭﺃﻗﺮﺑﻮﻩ ﻋﺸﲑﺗﻪ ﺍﻷﺩﻧﻮﻥ ‪.‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﻃﺒﻘﺎﺕ ﺍﻷﻧﺴﺎﺏ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﺑـﻬﺎ ﺍﻷﻗﺎﺭﺏ ﻭﺗﺘﻨﺎﺻﺮﺑـﻬﺎ‬
‫ﻭﺗﺘﻔﺎﺧﺮ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﺗﺄﺧﺬﻫﺎ ﺍﻷﻧﻔﺔ ﻭﺍﳊﻤﻴﺔ ﻭﻫﻲ ﻣﻨﺸﺄ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺃﺻﻠﻬﺎ ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﺼﺒﻴﺔ ﺗﻜﻮﻥ ﻭﺍﻗﻌﺔ ﺑﲔ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﻛﺎﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﺋﻞ‬
‫ﻓﻴﻘﺘﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﰒ ﺗﻨـﺰﻝ ﺇﱃ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺘﻮﺳﻄﺔ ﻛﺎﻟﻌﺸﺎﺋﺮ‬
‫ﻭﺍﻟﻔﺼﺎﺋﻞ ﻓﻴﺘﺤﺎﺭﺑﻮﻥ ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﺑﺎﻷﻣﺲ ﰲ ﺻﻒ ﻭﺍﺣﺪ‪ ،‬ﰒ ﺗﻨـﺰﻝ ﺇﱃ‬
‫ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻓﻜﺜﲑﺍ ﻣﺎ ﺗﺮﻯ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﻷﻣﺲ ﻣﺘﻤﺎﺳﻜﺔ ﻣﺘﻨﺎﺻﺮﺓ‬
‫ﻣﻨﻘﺴﻤﺔ ﺍﻟﻴﻮﻡ ﺇﱃ ﺃﻓﺨﺎﺫ ﻭﻓﺼﺎﺋﻞ ﻣﺘﻌﺎﺩﻳﺔ ﻣﺘﺤﺎﺭﺑﺔ ﻓﻴﻘﺘﻠﻮﻥ ﻣﻦ ﻛﺎﻧﻮﺍ‬
‫ﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻪ ﺃﻣﺲ ﺑﺄﺭﻭﺍﺣﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‪ ،‬ﰒ ﺗﻨـﺰﻝ ﺇﱃ ﺃﺳﻔﻞ ﻣﻦ ﺫﻟﻚ‬
‫ﺣﱴ ﺗﻜﻮﻥ ﺑﲔ ﺑﲏ ﺍﻷﻋﻤﺎﻡ ﺑﻞ ﻭﺑﲔ َﺑﻨﹺﻲ ﺍﻷﺏ ﺍﻟﻮﺍﺣﺪ ﻳﺘﻌﺼﺐ ﺑﻌﻀﻬﻢ‬
‫ﻟﺒﻌﺾ ﺑﺎﻷﻡ ﻓﻴﺰﻋﻢ ﺃﻥ ﻫﺬﺍ ﺷﻘﻴﻘﻲ ﻭﺍﺑﻦ ﺃﻣﻲ‪ ،‬ﻭﻫﺬﺍ ﱂ ﺗﻠﺪﻩ ﺃﻣﻲ‪ ،‬ﻭﻗﺪ ﻳﻘﻊ‬
‫ﺑﻴﻨﻬﻢ ﻣﺎ ﻳﻘﻊ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻔﺼﺎﺋﻞ ﻣﻦ ﺍﻟﺘﺤﺎﺳﺪ ﻭﺍﳌﻜﺎﻳﺪ ﻛﻤﺎ ﻭﻗﻊ ﺑﲔ‬
‫ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺈﻧـﻬﻢ ﺻﺎﺭﻭﺍ ﻓﺌﺘﲔ‪ ،‬ﻓﺌﺔ ﺑﲏ ﺭﺍﺣﻴﻞ‬
 ‫‪١١٣‬‬

‫)‪(١‬‬
‫ﻭﻫﻢ ﺍﺛﻨﺎﻥ ﻓﻘﻂ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻴﺎﻣﲔ‪ ،‬ﻭﻗﺌﺔ ﺑﲏ ﻟﻴﺎ ﺑﻨﺖ ﻟﻴﺎﻥ‬
‫ﻭﻛﺎﻧﻮﺍ ﻋﺸﺮﺓ ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻣﺎﻛﺎﻥ ﻣﻦ ﺍﻟﻘﻄﻴﻌﺔ ﻭﺍﻟﻘﺴﻮﺓ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻗﺼﺘﻬﻢ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪.‬‬
‫ﻓﻌﺎﻗﺒﺔ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳌﻘﺎﻃﻌﺔ ﺑﻌﺪ ﺍﳌﻌﺎﻧﻘﺔ‪ ،‬ﻭﺍﻟﻌﺪﺍﻭﺓ ﺑﻌﺪ ﺍﳌﻮﺩﺓ‪ ،‬ﻭﺍﻟﻮﺣﺸﺔ ﺑﻌﺪ‬
‫ﺍﻷﻟﻔﺔ‪ ،‬ﻭﺍﳉﻔﺎﺀ ﺑﻌﺪ ﺍﻟﻮﺻﺎﻝ ﻭﺍﻹﺧﺎﺀ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﻓﻌﻼ ﰲ ﺯﻣﺎﻧﻨﺎ ﻓﻨﺮﻯ‬
‫ﺑﺄﻋﻴﻨﻨﺎ ﺃﻥ ﺍﻟﻘﺒﺎﺋﻞ ﻳﺘﺒﺎﻏﻀﻮﻥ ﻭﻳﻘﺘﺘﻠﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺍﻟﻴﻮﻡ ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﺑﺎﻷﻣﺲ‬
‫ﻳﺘﻌﺎﻭﻧﻮﻥ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ﻭﻳﺘﻨﺎﺻﺮﻭﻥ ﺑﺎﻟﻌﺼﺒﻴﺔ ‪.‬‬
‫ﻭﻫﺬﺍ ﺟﺰﺍﺀ ﻣﻦ ﺃﻋﺎﻥ ﻇﺎﳌﺎ ﻋﻠﻰ ﻇﻠﻤﻪ ﻓﻘﺪ ﻗﺎﻝ ﻣﻦ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ‬
‫)‪(٢‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺃﻋﺎﻥ ﻇﺎﳌﺎ ﺳﻠﻄﻪ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻣﻦ ﺍﳊﻤﺎﻗﺔ ﺃﻥ ﺗﻌﲔ ﺍﻟﻴﻮﻡ ﻇﺎﳌﺎ ﻟﻠﻌﺼﺒﻴﺔ ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﺴﻠﻄﻪ ﻋﻠﻴﻚ‬
‫ﻏﺪﺍ ﻓﻴﻈﻠﻤﻚ ﺃﻭ ﻳﻘﺘﻠﻚ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﻧـﻬﺎﻫﻢ ﻋﻦ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺟﻞ ﺷﺄﻧﻪ‪ :‬ﻭﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﻻ‬
‫ﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ .‬ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ‬
‫ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ‪ .‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﻣﺸﻰ ﻣﻊ‬
‫)‪(٣‬‬
‫ﻇﺎﱂ ﻟﻴﻌﻴﻨﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻇﺎﱂ ﻓﻘﺪ ﺧﺮﺝ ﻣﻦ ﺍﻹﺳﻼﻡ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‬
‫ﻋﻦ ﺃﻭﺱ ﺑﻦ ُﺷ َﺮ ْﺣﹺﺒﻴْﻞ ‪.‬‬

‫‪١‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪.‬‬

‫‪٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪.‬‬
‫‪٣‬ﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻣﻦ ﺃﻋﺎﻥ ﰲ ﺧﺼﻮﻣﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻓﻴﻪ ﻋﻴﺎﺵ ﺑﻦ ﻣﺆﻧﺲ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻣﻦ ﺗﺮﲨﻪ‪ ،‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﻭﺛﻘﻮﺍ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﻢ ﻛﻼﻡ ‪.‬‬
 ‫‪١١٤‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻣﻦ ﺃﻋﺎﻥ ﻇﺎﳌﺎ ﺑﺒﺎﻃﻞ ﻟﻴﺪﺣﺾ ﺑﺒﺎﻃﻠﻪ ﺣﻘﺎ ﻓﻘﺪ ﺑﺮﺉ ﻣﻦ ﺫﻣﺔ ﺍﷲ ﻋﺰ ﻭﺟ ﹼﻞ‬
‫)‪(١‬‬
‫ﻭﺫﻣﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‬

‫‪١‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩ ﺍﻟﻜﺒﲑ ﺣﻨﺶ ﻭﻫﻮ ﻣﺘﺮﻭﻙ‪ ،‬ﻭﺯﻋﻢ ﺃﺑﻮ‬
‫ﳏﺼﻦ‪ :‬ﺃﻧﻪ ﺷﻴﺦ ﺻﺪﻕ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩ ﺍﻟﺼﻐﲑ ﻭﺍﻷﻭﺳﻂ ﺳﻌﻴﺪ ﺑﻦ ﺭﲪﺔ ﻭﻫﻮ ﺿﻌﻴﻒ ﺍﻫـ ﻗﻠﺖ‪:‬‬
‫ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﺟـ‪١‬ﺹ‪ ٨٢‬ﻣﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﰲ ﺳﻨﺔ ‪١٤١٨‬ﻫـ ‪.‬‬
 ‫‪١١٥‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻧﺴﺎﺏ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ ﺗﺴﻌﺔ ﻭﻣﻼﺣﻈﺔ ﻭﻓﺎﺋﺪﺓ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺃﻥ ﺍﻟﺘﻔﺎﺿﻞ ﺑﺘﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺲ‬
‫ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﻭﻻ ﺑﺎﻷﺣﺴﺎﺏ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺃﻥ ﺍﻟﻨﺴﺐ ﻻﻳﻨﻔﻊ ﺻﺎﺣﺒﻪ ﻭﻻ ﻳﻀﺮﻩ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺇﻧﺬﺍﺭ ﺍﻟﻌﺸﲑﺓ ﻭﺍﻟﺘﱪﻱ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻴﺌﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻮﺩﺓ ﺍﻟﻌﺸﲑﺓ ﺍﻟﻌﺎﺻﻴﺔ ﺍﳌﺨﺎﻟﻔﺔ‬
‫ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﺍﻟﺘﱪﻱ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻴﺌﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﺃﻥ ﺍﳌﻮﺍﻻﺓ ﰲ ﺍﻹﺳﻼﻡ ﺃﻫﻢ ﻭﺃﺣﻖ ﻣﻦ‬
‫ﺍﳌﻮﺍﻻﺓ ﰲ ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ ﺃﻥ ﻧﺴﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻨﺘﻔﻊ‬
‫ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺍﻧﺘﻔﺎﻉ ﺍﻟﺬﺭﻳﺔ ﺑﺼﻼﺡ ﺃﺻﻮﳍﻢ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻭﻋﻜﺴﻪ ﻭﻋﺪﻡ ﺗﻀﺮﺭﻫﻢ ﺑﻌﺼﻴﺎﻧـﻬﻢ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰲ ﺍﻧﺘﻔﺎﻉ ﺍﻷﻭﻻﺩ ﺑﺼﻼﺡ ﺁﺑﺎﺋﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‪ :‬ﰲ ﺃﻥ ﺫﻧﻮﺏ ﺍﻷﺻﻮﻝ ﻭﻋﺼﻴﺎﻧـﻬﻢ ﻻﻳﻀﺮ‬
‫ﺍﻟﻔﺮﻭﻉ‬
 ‫‪١١٦‬‬

‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰱ ﺃﻥ ﺍﻟﺘﻔﺎﺿﻞ ﺑﺘﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺲ‬

‫ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﻭﻻ ﺑﺎﻷﺣﺴﺎﺏ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ{‪ :‬ﺃﻱ‬
‫ﺇﳕﺎ ﺗﺘﻔﺎﺿﻠﻮﻥ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻘﻮﻯ ﻻ ﺑﺎﻷﺣﺴﺎﺏ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺭﻭﻯ ﺍﻟﻄﱪﻱ ﰲ ﻛﺘﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻨﻔﻮﺱ‬
‫ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻧﻀﺮﺓ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﻭ ﺣﺪﺛﻨﺎ ﻣﻦ ﺷﻬﺪ ﺧﻄﺐ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﲎ ﰲ ﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻭﻫﻮ ﻋﻠﻰ ﺑﻌﲑ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻻ ﺇﻥ ﺭﺑﻜﻢ ﻭﺍﺣﺪ ﻭﺇﻥ ﺃﺑﺎﻛﻢ ﻭﺍﺣﺪ‪ ،‬ﺃﻻ ﻻ ﻓﻀﻞ ﻟﻌﺮﰊ ﻋﻠﻰ‬
‫ﻋﺠﻤﻲ ﻭﻻ ﻋﺠﻤﻲ ﻋﻠﻰ ﻋﺮﰊ ﻭﻻ ﻷﺳﻮﺩ ﻋﻠﻰ ﺃﲪﺮ ﻭﻻ ﻷﲪﺮ ﻋﻠﻰ‬
‫ﺃﺳﻮﺩ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺒﻠﻎ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﻛﺮﻡ؟ ﻗﺎﻝ‪ :‬ﺃﻛﺮﻣﻬﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻫﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻟﻴﺲ ﻋﻦ ﻫﺬﺍ ﻧﺴﺄﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻛﺮﻡ ﺍﻟﻨﺎﺱ ﻳﻮﺳﻒ ﻧﱯ ﺍﷲ ﺍﺑﻦ ﻧﱯ ﺍﷲ ﺍﺑﻦ‬
‫ﻧﱯ ﺍﷲ ﺍﺑﻦ ﺧﻠﻴﻞ ﺍﷲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﻋﻦ ﻫﺬﺍ ﻧﺴﺄﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻌﻦ ﻣﻌﺎﺩﻥ‬
‫ﺍﻟﻌﺮﺏ ﺗﺴﺄﻟﻮﱐ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺨﻴﺎﺭﻛﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻛﻢ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻓﻘﻬﻮﺍ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﻧﻈﺮ ﻓﺈﻧﻚ ﻟﺴﺖ ﲞﲑ ﻣﻦ ﺃﲪﺮ ﻭﻻ ﺃﺳﻮﺩ ﺇﻻ ﺃﻥ ﺗﻔﻀﻠﻪ‬
‫ﺑﺘﻘﻮﻯ ﺍﷲ ‪.‬‬
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‫ﻭﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ ﺧﺮﺍﺵ ﺍﻟﻌﺼﺮﻱ ﳛﺪﺙ‬

‫ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪:‬‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺇﺧﻮﺓ ﻻ ﻓﻀﻞ ﻷﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺰﺍﺭ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻛﻠﻜﻢ ﺑﻨﻮ ﺁﺩﻡ ﻭﺁﺩﻡ ﺧﻠﻖ ﻣﻦ ﺗﺮﺍﺏ ﻭﻟﻴﻨﺘﻬﲔ ﻗﻮﻡ‬
‫ﻳﻔﺘﺨﺮﻭﻥ ﺑﺂﺑﺎﺋﻬﻢ ﺃﻭ ﻟﻴﻜﻮﻧﻦ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺍﳉﻌﻼﻥ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﺃﻧﺴﺎﺑﻜﻢ ﻟﻴﺴﺖ ﲟﺴﺒﺔ ﻋﻠﻰ‬
‫ﺃﺣﺪ‪ ،‬ﻛﻠﻜﻢ ﺑﻨﻮ ﺁﺩﻡ ﻃﻒ ﺍﻟﺼﺎﻉ)‪ (١‬ﱂ ﳝﻠﺆﻩ ﻟﻴﺲ ﻷﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ﻓﻀﻞ‬
‫ﺇﻻ ﺑﺪﻳﻦ ﻭﺗﻘﻮﻯ‪ ،‬ﻭﻛﻔﻰ ﺑﺎﻟﺮﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﺑﺬﻳﺎ ﲞﻴﻼ ﻓﺎﺣﺸﺎ ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻟﻔﻈﻪ‪ :‬ﺍﻟﻨﺎﺱ ﻵﺩﻡ ﻭﺣﻮﺍﺀ ﻃﻒ ﺍﻟﺼﺎﻉ ﱂ ﳝﻠﺆﻭﻩ ﺇﻥ‬
‫ﺍﷲ ﻻ ﻳﺴﺄﻟﻜﻢ ﻋﻦ ﺃﺣﺴﺎﺑﻜﻢ ﻭﻻ ﻋﻦ ﺃﻧﺴﺎﺑﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥ ﺃﻛﺮﻣﻜﻢ‬
‫ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺩﺭﺓ ﺑﻨﺖ ﺃﰊ ﳍﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻗﺎﻡ ﺭﺟﻞ‬
‫ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﻱ‬
‫ﺍﻟﻨﺎﺱ ﺃﻓﻀﻞ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺧﲑ ﺍﻟﻨﺎﺱ ﺃﻗﺮﺅﻫﻢ ﻭﺃﺗﻘﺎﻫﻢ ﷲ‬

‫‪١‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ ‪ :‬ﻃﻒ ﺍﻟﺼﺎﻉ ‪ :‬ﺑﺎﻹﺿﺎﻓﺔ ﺃﻱ ﻗﺮﻳﺐ ﺑﻌﻀﻜﻢ ﻣﻦ ﺑﻌﺾ‪ .‬ﻭﰲ ﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ‪ :‬ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻃﻒ ﺍﳌﻜﻴﺎﻝ ﻭﻃﹶﻔﺎﻓﻪ ﻭﻃِﻔﺎﻓﻪ ﺇﺫﺍ ﻗﺎﺭﺏ ﻣﻠﺌﻪ ﻭﳌﺎ ُﻳﻤْﻸ ﻭﻟﺬﺍ ﻗﻴﻞ ﻟﻠﺬﻱ ﻳﺴﻲﺀ‬
‫ﺍﻟﻜﻴﻞ ﻭﻻ ﻳﻮﻓﻴﻪ‪ :‬ﻣُ ﹶﻄﻔِﻒ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ :‬ﻛﻠﻜﻢ ﺑﻨﻮ ﺁﺩﻡ ﻃﻒ ﺍﻟﺼﺎﻉ ﱂ ﲤﻠﺌﻮﻩ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﺮﺏ‬
‫ﺃﻥ ﳝﺘﻸ ﻓﻼ ﻳﻔﻌﻞ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ‪ :‬ﺍﳌﻌﲎ ﻛﻠﻜﻢ ﰲ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺃﺏ ﻭﺍﺣﺪ ﲟﻨـﺰﻟ ٍﺔ ﻭﺍﺣﺪ ٍﺓ ﰲ‬
‫ﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﻘﺎﺻﺮ ﻋﻦ ﻏﺎﻳﺔ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻭﺷﺒﻬﻬﻢ ﰲ ﻧﻘﺼﺎﻧـﻬﻢ ﺑﺎﳌﻜﻴﻞ ﺍﻟﺬﻱ ﱂ ﻳﺒﻠﻎ ﺃﻥ ﳝﻸ ﺍﳌﻜﻴﺎﻝ‬
‫ﰒ ﺃﻋﻠﻤﻬﻢ ﺃﻥ ﺍﻟﺘﻔﺎﺿﻞ ﻟﻴﺲ ﺑﺎﻟﻨﺴﺐ ﻭﻟﻜﻦ ﺑﺎﻟﺘﻘﻮﻯ ﺍﻫـ‪.‬‬
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‫ﻋﺰ ﻭﺟﻞ ﻭﺁﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺃﻧـﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺃﻭﺻﻠﻬﻢ ﻟﻠﺮﺣﻢ ﺍﻫـ‬

‫ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺃﻳﻀﺎ‪ :‬ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﺮﻑ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻄﻴﻨﻴﺔ ﺇﱃ ﺁﺩﻡ‬
‫ﻭﺣﻮﺍﺀ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺳﻮﺍﺀ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻔﺎﺿﻠﻮﻥ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻫﻲ ﻃﺎﻋﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺘﺎﺑﻌﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﺑﻌﺪ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﻴﺒﺔ ﻭﺍﺣﺘﻘﺎﺭ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻌﻀﺎ ﻣﻨﺒﻬﺎ ﻋﻠﻰ ﺗﺴﺎﻭﻳﻬﻢ ﰲ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ‬
‫ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﺧﺒﲑ{ ﺍﻫـ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻣﺮ ﺍﷲ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ‪ :‬ﺃﻻ ﺇﱐ ﺟﻌﻠﺖ ﻧﺴﺒﺎ ﻭﺟﻌﻠﺘﻢ‬
‫ﻧﺴﺒﺎ‪ ،‬ﻓﺠﻌﻠﺖ ﺃﻛﺮﻣﻜﻢ ﺃﺗﻘﺎﻛﻢ ﻓﺄﺑﻴﺘﻢ ﺇﻻ ﺃﻥ ﺗﻘﻮﻟﻮﺍ‪ :‬ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﺧﲑ‬
‫ﻣﻦ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ‪ ،‬ﻓﺎﻟﻴﻮﻡ ﺃﺭﻓﻊ ﻧﺴﱯ ﻭﺃﺿﻊ ﻧﺴﺒﻜﻢ ﺃﻳﻦ ﺍﳌﺘﻘﻮﻥ‪ .‬ﺭﻭﺍﻩ‬
‫ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ ﻭﺍﻷﻭﺳﻂ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻣﺮﻓﻮﻋﺎ ﻭﻣﻮﻗﻮﻓﺎ )‪.(١‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﻗﺎﻝ‪ :‬ﻻ ﺃﺭﻯ ﺃﺣﺪﺍ ﻳﻌﻤﻞ ﺑـﻬﺬﻩ ﺍﻷﻳﺔ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ‬
‫ﺫﻛﺮ ﻭﺃﻧﺜﻰ{ ﺣﱴ ﺑﻠﻎ ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ‪ .‬ﻓﻴﻘﻮﻝ ﺍﻟﺮﺟﻞ‬
‫ﻟﻠﺮﺟﻞ‪ :‬ﺃﻧﺎ ﺃﻛﺮﻡ ﻣﻨﻚ ﻓﻠﻴﺲ ﺃﺣﺪ ﺃﻛﺮﻡ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﺑﺘﻘﻮﻯ ﺍﷲ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﻟﻜﺮﻡ؟ ﻗﺪ ﺑﲔ ﺍﷲ ﺍﻟﻜﺮﻡ ﻓﺄﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ‬
‫ﺃﺗﻘﺎﻛﻢ‪ ،‬ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﳊﺴﺐ ؟ ﺃﻓﻀﻠﻜﻢ ﺣﺴﺒﺎ ﺃﺣﺴﻨﻜﻢ ُﺧﻠﹸﻘﺎ‪.‬‬

‫‪١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺑﺎﺏ ﻻ ﻓﻀﻞ ﻷﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﺘﺮﻏﻴﺐ‬
‫ﻭﺍﻟﺘﺮﻫﻴﺐ ﰲ ﺑﺎﺏ ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﺣﺘﻘﺎﺭ ﺍﳌﺴﻠﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻭﻏﲑﻩ ‪.‬‬
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‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ‬

‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﺃﻭﻟﻴﺎﺋﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﳌﺘﻘﻮﻥ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻧﺴﺐ ﺃﻗﺮﺏ ﻣﻦ ﻧﺴﺐ‪ ،‬ﻓﻼ ﻳﺄﺗﻴﲏ ﺍﻟﻨﺎﺱ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺗﺄﺗﻮﻥ ﺑﺎﻟﺪﻧﻴﺎ‬
‫ﲢﻤﻠﻮﻧـﻬﺎ ﻋﻠﻰ ﺭﻗﺎﺑﻜﻢ ﻓﺘﻘﻮﻟﻮﻥ‪ :‬ﻳﺎﳏﻤﺪ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﻫﻜﺬﺍ‪ .‬ﻭﺃﻋﺮﺽ ﰲ‬
‫)‪(١‬‬
‫ﻛﻼ ﻋﻄﻔﻴﻪ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ{‪:‬‬
‫ﺫﻛﺮ ﺍﻟﻄﱪﻱ ﺣﺪﺛﲏ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻌﻄﺎﺭ‬
‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻨﺪﻝ ﺑﻦ ﻋﻠﻲ ﻋﻦ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﻗﺎﻝ‪:‬‬
‫ﺗﺰﻭﺝ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺍﻣﺮﺃﺓ ﹶﻓﻄﹸ ِﻌ َﻦ ﻋﻠﻴﻬﺎ ﰲ ﺣﺴﺒﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺇﱐ‬
‫ﱂ ﺃﺗﺰﻭﺟﻬﺎ ﳊﺴﺒﻬﺎ ﺇﳕﺎ ﺗﺰﻭﺟﺘﻬﺎ ﻟﺪﻳﻨﻬﺎ ﻭﺧُﻠﹸ ِﻘﻬَﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻣﺎ ﻳﻀﺮﻙ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﺁﻝ ﺣﺎﺟﺐ ﺑﻦ ﺯﺭﺍﺭﺓ‪ ،‬ﰒ ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺟﺎﺀ ﺑﺎﻹﺳﻼﻡ ﻓﺮﻓﻊ ﺑﻪ‬
‫ﺍﳋﺴﻴﺴﺔ ﻭﺃﰎ ﺑﻪ ﺍﻟﻨﺎﻗﺼﺔ ﻭﺃﺫﻫﺐ ﺑﻪ ﺍﻟﻠﹼﻮﻡ‪ ،‬ﻓﻼ ﻟﻮﻡ ﻋﻠﻰ ﻣﺴﻠﻢ ﺇﳕﺎ ﺍﻟﻠﹼﻮﻡ‬
‫ﻟﻮﻡ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺃﻳﻀﺎ‪ :‬ﻛﺎﻧﺖ ﺃﺧﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﲢﺖ ﺑﻼﻝ‪،‬‬
‫ﻭﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ﻛﺎﻧﺖ ﲢﺖ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ‪ .‬ﻭﺧﻄﺐ ﺳﻠﻤﺎﻥ ﺇﱃ ﺃﰊ‬
‫ﺑﻜﺮ ﺍﺑﻨﺘﻪ ﻓﺄﺟﺎﺑﻪ‪ ،‬ﻭﺧﻄﺐ ﺇﱃ ﻋﻤﺮ ﺍﺑﻨﺘﻪ ﻓﺎﻟﺘﻮﻯ ﻋﻠﻴﻪ‪ ،‬ﰒ ﺳﺄﻟﻪ ﺃﻥ ﻳُﻨﻜِﺤﻬﺎ‬
‫ﺖ ﺍﻟﺒﻜﲑ ﻓﺄﰉ ﺇﺧﻮﺗـﻬﺎ ﻓﻘﺎﻝ ﺑﻼﻝ‪:‬‬ ‫ﻓﻠﻢ ﻳﻔﻌﻞ ﺳﻠﻤﺎﻥ‪ ،‬ﻭﺧﻄﺐ ﺑﻼﻝ ﺑﻨ َ‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻣﺎ ﺫﺍ ﻟﻘﻴﺖ ﻣﻦ ﺑﲏ ﺍﻟﺒﻜﲑ !! ﺧﻄﺒﺖ ﺇﻟﻴﻬﻢ ﺃﺧﺘﻬﻢ ﻓﻤﻨﻌﻮﱐ‬
‫ﻭﺁﺫﻭﱐ‪ ،‬ﻓﻐﻀﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﺟﻞ ﺑﻼﻝ‪ ،‬ﻓﺒﻠﻐﻬﻢ‬

‫‪١‬ﺭﻭﻯ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﰲ ﺑﺎﺏ ﺍﳊﺴﺐ ‪.‬‬
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‫ﺍﳋﱪ ﻓﺄﺗﻮﺍ ﺃﺧﺘﻬﻢ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺫﺍ ﻟﻘﻴﻨﺎ ﻣﻦ ﺳﺒﺒﻚ؟ ﻓﻘﺎﻟﺖ ﺃﺧﺘﻬﻢ‪ :‬ﺃﻣﺮﻱ ﺑﻴﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺰﻭّﺟﻮﻫﺎ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺃﰊ ﻫﻨﺪ ﺣﲔ ﺣﺠﻤﻪ‪ :‬ﺃﻧﻜﺤﻮﺍ ﺃﺑﺎ ﻫﻨﺪ ﻭﺃﻧﻜﺤﻮﺍ ﺇﻟﻴﻪ ‪ .‬ﻭﻫﻮ‬
‫ﻣﻮﱃ ﺑﲏ ﺑﻴﺎﺿﺔ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺃﺑﺎ ﻫﻨﺪ‬
‫ﻣﻮﱃ ﺑﲏ ﺑﻴﺎﺿﺔ ﻛﺎﻥ ﺣﺠﺎﻣﺎ ﻓﺤﺠﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺳﺮّﻩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﻣﻦ ﺻﻮّﺭ ﺍﷲ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ‬
‫ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﺃﰊ ﻫﻨﺪ‪ .‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻧﻜﺤﻮﻩ‬
‫ﻭﺃﻧﻜﺤﻮﺍ ﺇﻟﻴﻪ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺃﻥ ﺍﻟﻨﺴﺐ ﻻ ﻳﻨﻔﻊ ﺻﺎﺣﺒﻪ ﻭﻻ ﻳﻀﺮﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬

‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ{ ﻗﺎﻝ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﻧﻔﻲ‬
‫ﺍﻟﻨﺴﺐ ﻷﻥ ﺫﻟﻚ ﺛﺎﺑﺖ ﺑﺎﳊﻘﻴﻘﺔ ﻓﺈﺫﻥ ﺍﳌﺮﺍﺩ ﺣﻜﻤﻪ ﻭﻣﺎ ﻳﺘﻔﺮﻉ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﻘﺮﻳﺒﲔ ﰲ ﺍﳉﻨﺔ ﻭﺍﻵﺧﺮ‬
‫ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻜﻞ ﻣﻜﻠﻒ ﻣﻦ ﺍﺷﺘﻐﺎﻝ ﻧﻔﺴﻪ ﻣﺎ ﳝﻨﻌﻪ ﻣﻦ ﺍﻹﻟﺘﻔﺎﺕ ﺇﱃ‬
‫ﺃﺣﻮﺍﻝ ﻧﺴﺒﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺃﻳﻀﺎ‪ :‬ﺍﳉﻤﻊ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﻻ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ ﻭﺑﲔ ﻗﻮﻟﻪ‪} :‬ﻭﺃﻗﺒﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻳﺘﺴﺎﺀﻟﻮﻥ{‪ :‬ﻇﺎﻫﺮ ﻷﻥ‬
‫ﻫﺬﺍ ﰲ ﺻﻔﺔ ﺃﻫﻞ ﺍﳌﻮﻗﻒ ﻭﺫﺍﻙ ﰲ ﺻﻔﺔ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻟﻮ ﺳﻠﻢ ﺃﻥ ﻛﻠﻴﻬﻤﺎ‬
‫ﰲ ﻭﺻﻒ ﺃﻫﻞ ﺍﳌﻮﻗﻒ ﻓﻠﻢ ﻧﺴﻠﻢ ﺍﲢﺎﺩ ﺍﳌﻮﺍﻃﻦ ﻭﺍﻷﺯﻣﻨﺔ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺘﺴﺎﺅﻝ ﻛﺤﻘﻮﻕ ﺍﻟﻨﺴﺐ ﻭﳓﻮﻫﺎ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ{‪ :‬ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ‪ :‬ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻣﻦ‬
‫ﺍﻟﻨﻔﺨﺘﲔ ﺃﻳﺘﻬﻤﺎ ﻋﲏ ﺑـﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﲏ ﺑﺬﻟﻚ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﰒ‬
‫ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﻣﺎﺭﻭﺍﻩ ﺑﺴﻨﺪﻩ ﻋﻦ ﺯﺍﺫﺍﻥ ﻗﺎﻝ‪ :‬ﺃﺗﻴﺖ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻗﺪ‬
‫ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﰲ ﺩﺍﺭﻩ ﻓﻠﻢ ﺃﻗﺪﺭ ﻋﻠﻰ ﳎﻠﺲ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﻣﻦ ﺃﺟﻞ ﺃﱐ ﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺠﻢ ﲢﻘﺮﱐ؟ ﻗﺎﻝ‪ :‬ﺃﺩﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺪﻧﻮﺕ ﻓﻠﻢ ﻳﻜﻦ‬
‫ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺟﻠﻴﺲ ﻓﻘﺎﻝ‪ :‬ﻳﻮﺧﺬ ﺑﻴﺪ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻷﻣﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺭﺅﻭﺱ‬
‫ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻗﺎﻝ‪ :‬ﻭﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ‪ :‬ﺃﻻ ﺇﻥ ﻫﺬﺍ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻓﻤﻦ ﻛﺎﻥ‬
‫ﻟﻪ ﺣﻖ ﻗﺒﻠﻪ ﻓﻠﻴﺄﺕ ﺇﱃ ﺣﻘﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺘﻔﺮﺡ ﺍﳌﺮﺃﺓ ﻳﻮﻣﺌﺬ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﺣﻖ‬
‫ﻋﻠﻰ ﺍﺑﻨﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﺑﻴﻬﺎ ﺃﻭ ﻋﻠﻰ ﺃﺧﻴﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ‬
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‫ﻳﻮﻣﺌﺬ ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ‪ ،‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻄﺮﻳﻖ ﺁﺧﺮ ﳓﻮ‬
‫ﻫﺬﺍ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻋﲏ ﺑـﻬﺎ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ‪ ،‬ﰒ ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺑﺴﻨﺪﻩ ﺃﻥ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺟﻼ ﺃﺗﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻘﺎﻝ‪ :‬ﲰﻌﺖ ﺍﷲ ﻳﻘﻮﻝ‪:‬‬
‫}ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ{ ﺍﻵﻳﺔ‪ .‬ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪} :‬ﻭﺃﻗﺒﻞ ﺑﻌﻀﻬﻢ‬
‫ﻋﻠىﺒﻌﺾ ﻳﺘﺴﺎﺀﻟﻮﻥ{ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻗﻮﻟﻪ‪} :‬ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ{ ﻓﺬﻟﻚ ﰲ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ ﻓﻼ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﺷﻲﺀ }ﻓﻼ‬
‫ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ{‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪} :‬ﻓﺄﻗﺒﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﻳﺘﺴﺎﻟﻮﻥ{ ﻓﺈﻧـﻬﻢ ﳌﺎ ﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ﺃﻗﺒﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺴﺪﻱ ﻣﺜﻞ ﺫﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻓﻤﻌﲎ ﺫﻟﻚ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓﺼﻌﻖ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﺇﻻ‬
‫ﻣﻦ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ‪ ،‬ﻳﺘﻮﺍﺻﻠﻮﻥ ﺑـﻬﺎ ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ ﻭﻻ‬
‫ﻳﺘﺰﺍﻭﺭﻭﻥ ﻓﻴﺘﺴﺎﺀﻟﻮﻥ ﻋﻦ ﺃﺣﻮﺍﳍﻢ ﻭﺃﻧﺴﺎﺑـﻬﻢ ﺍﻫـ‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ ﺗﻔﺴﲑﻳﻬﻤﺎ ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﺷﻲﺀ‬
‫ﺃﺑﻐﺾ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺃﻥ ﻳﺮﻯ ﻣﻦ ﻳﻌﺮﻓﻪ ﳐﺎﻓﺔ ﺃﻥ ﻳﺜﺒﺖ ﻟﻪ‬
‫ﻋﻠﻴﻪ ﺷﻲﺀ ﰒ ﻗﺮﺃ‪} :‬ﻳﻮﻡ ﻳﻔﺮ ﺍﳌﺮﺀ ﻣﻦ ﺃﺧﻴﻪ ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ ﻭﺻﺎﺣﺒﺘﻪ ﻭﺑﻨﻴﻪ‬
‫ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﻨﻬﻢ ﻳﻮﻣﺌﺬ ﺷﺄﻥ ﻳﻐﻨﻴﻪ{ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ‬
‫ﻳﺘﺴﺎﺀﻟﻮﻥ{‪ :‬ﺃﻱ ﻻ ﺗﻨﻔﻊ ﺍﻷﻧﺴﺎﺏ ﻳﻮﻣﺌﺬ ﻭﻻ ﻳﺮﺛﻲ ﻭﺍﻟﺪ ﻟﻮﻟﺪﻩ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﻳﺴﺌﻞ ﲪﻴﻢ ﲪﻴﻤﺎ{ ﺃﻱ ﻻ ﻳﺴﺌﻞ ﺍﻟﻘﺮﻳﺐ ﻗﺮﻳﺒﻪ ﻭﻫﻮ ﻳﺒﺼﺮﻩ‬
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‫ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻭﺯﺍﺭ ﻣﺎ ﻗﺪ ﺃﺛﻘﻞ ﻇﻬﺮﻩ ﻭﻫﻮ ﻛﺎﻥ ﺃﻋﺰ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻪ ﻭﻻ ﳛﻤﻞ ﻋﻠﻴﻪ ﻭﺯﻥ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳﻮﻡ ﻳﻔﺮ ﺍﳌﺮﺀ ﻣﻦ ﺃﺧﻴﻪ ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ ﻭﺻﺎﺣﺒﺘﻪ ﻭﺑﻨﻴﻪ{‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲨﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﰒ ﻧﺎﺩﻯ‬
‫ﻣﻨﺎﺩ‪ :‬ﺃﻻ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﻈﻠﻤﺔ ﻓﻠﻴﺠﺊ ﻓﻠﻴﺄﺧﺬ ﺣﻘﻪ ﻗﺎﻝ‪ :‬ﻓﻴﻔﺮﺡ ﺍﳌﺮﺀ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﺍﳊﻖ ﻋﻠﻰ ﻭﺍﻟﺪﻩ ﺃﻭ ﺯﻭﺟﺘﻪ ﻭﻣﺼﺪﺍﻕ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪} :‬ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ{‪،‬‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺃﻳﻀﺎ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﻳﺴﺌﻞ ﲪﻴﻢ ﲪﻴﻤﺎ‬
‫ﻳﺒﺼﺮﻭﻧـﻬﻢ{ ﺃﻱ ﻻ ﻳﺴﺌﻞ ﻗﺮﻳﺐ ﻗﺮﻳﺒﻪ ﻋﻦ ﺣﺎﻟﻪ ﻭﻫﻮ ﻳﺮﺍﻩ ﰲ ﺃﺳﻮﺀ‬
‫ﺍﻷﺣﻮﺍﻝ ﻓﺘﺸﻐﻠﻪ ﻧﻔﺴﻪ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻮﰲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻌﺮﻑ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﻳﺘﻌﺎﺭﻓﻮﻥ ﺑﻴﻨﻬﻢ ﰒ ﻳﻔﺮ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﻨﻬﻢ ﻳﻮﻣﺌﺬ ﺷﺄﻥ ﻳﻐﻨﻴﻪ{‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳﻮﺩ‬
‫ﺍﺠﻤﻟﺮﻡ ﻟﻮ ﻳﻔﺘﺪﻱ ﻣﻦ ﻋﺬﺍﺏ ﻳﻮﻣﺌﺬ ﺑﺒﻨﻴﻪ ﻭﺻﺎﺣﺒﺘﻪ ﻭﺃﺧﻴﻪ ﻭﻓﺼﻴﻠﺘﻪ ﺍﻟﱵ‬
‫ﺗﺆﻭﻳﻪ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ﰒ ﻳﻨﺠﻴﻪ ﻛﻼ{‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺃﻱ ﻻ ﻳﻘﺒﻞ‬
‫ﻣﻨﻪ ﻓﺪﺍﺀ ﻭﻟﻮ ﺟﺎﺀ ﺑﺄﻫﻞ ﺍﻷﺭﺽ ﻭﺑﺄﻋﺰ ﻣﺎ ﳚﺪﻩ ﻣﻦ ﺍﳌﺎﻝ ﺃﻭ ﻣﻦ ﻭﻟﺪﻩ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺸﺎﺷﺔ ﻛﺒﺪﻩ‪ ،‬ﻳﻮﺩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﺫﺍ ﺭﺃﻯ ﺍﻷﻫﻮﺍﻝ ﺃﻥ ﻳﻔﺘﺪﻯ‬
‫ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺑﻪ ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﳎﺎﻫﺪ ﻭﺍﻟﺴﺪﻱ‪ :‬ﻓﺼﻴﻠﺘﻪ" ﻗﺒﻴﻠﺘﻪ‬
‫ﻭﻋﺸﲑﺗﻪ‪ .‬ﻭﻗﺎﻝ ﻋﻜﺮﻣﺔ‪ :‬ﻓﺨﺬﻩ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺃﺷﻬﺐ ﻋﻦ ﻣﺎﻟﻚ‪:‬‬
‫ﻓﺼﻴﻠﺘﻪ" ﺃﻣﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﻨﺎﺱ‬
‫ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﻭﺍﺧﺸﻮﺍ ﻳﻮﻣﺎ ﻻ ﳚﺰﻱ ﻭﺍﻟﺪ ﻋﻦ ﻭﻟﺪﻩ ﻭﻻ ﻣﻮﻟﻮﺩ ﻫﻮ ﺟﺎﺯ‬
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‫ﻋﻦ ﻭﺍﻟﺪﻩ ﺷﻴﺌﺎ ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ{‪ ،‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺇﻥ ﺗﺪﻉ ﻣﺜﻘﻠﺔ ﺇﱃ‬
‫ﲪﻠﻬﺎ ﻻ ﳛﻤﻞ ﻣﻨﻪ ﺷﻲﺀ ﻭﻟﻮ ﻛﺎﻥ ﺫﺍ ﻗﺮﰉ{‪ ،‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻓﺈﺫﺍ ﻧﻔﺦ‬
‫ﰲ ﺍﻟﺼﻮﺭ ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ{ ﺍﻵﻳﺔ‪ ،‬ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﻮﻡ ﻳﻔﺮ ﺍﳌﺮﺃ ﻣﻦ‬
‫ﺃﺧﻴﻪ{ ‪ .‬ﺍﻵﻳﺎﺕ‪.‬‬
‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﺑﺎﺏ ﻓﻀﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺑﻄﹼﺄ ﺑﻪ ﻋﻤﻠﻪ ﱂ ﻳﺴﺮﻉ ﺑﻪ ﻧﺴﺒﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ)‪ :(١‬ﻣﻌﻨﺎﻩ ﻣﻦ ﻛﺎﻥ ﻧﺎﻗﺼﺎ ﱂ‬
‫ﻳﻠﺤﻘﻪ ﲟﺮﺗﺒﺔ ﺃﺻﺤﺎﺏ ﺍﻷﻋﻤﺎﻝ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺘﻜﻞ ﻋﻠﻰ ﺷﺮﻑ ﺍﻟﻨﺴﺐ‬
‫ﻭﻓﻀﻴﻠﺔ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﻳﻘﺼّﺮ ﰲ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﻭﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ﻛﻤﺎ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﺤﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ ﻓﺘﺢ ﺍﳌﺒﲔ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻓﻠﻴﺤﺬﺭ ﻛﻞ‬
‫ﻋﺎﻗﻞ ﻏﺎﻳﺔ ﺍﳊﺬﺭ ﻣﻦ ﺃﻥ ﻳﺘﻜﻞ ﻋﻠﻰ ﺷﺮﻑ ﻧﺴﺒﻪ ﻭﻓﻀﻴﻠﺔ ﺁﺑﺎﺋﻪ ﻭﻳﻘﺼّﺮ ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻳﻮﺭﺛﻪ ﻏﺎﻳﺔ ﺍﻟﻨﻘﺺ ﻭﺍﻻﳓﻄﺎﻁ ﻋﻦ ﻣﻌﺎﻟﻴﻬﻢ ﻭﻧـﻬﺎﻳﺔ ﺍﳊﺴﺮﺓ ﻭﺍﻟﻨﺪﺍﻣﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﻛﻤﺎﳍﻢ‪ ،‬ﻭﻣﻦ ﰒ ﻛﺎﻥ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻣﻦ ﺃﺧﻼﻕ‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬

‫‪١‬ﺷﺮﺡ ﻣﺴﻠﻢ ﺟـ‪٩‬ﺹ‪. ٢٨‬‬

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‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻓﻼ ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ{‪ .‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﺋﺘﻮﱐ ﺑﺄﻋﻤﺎﻟﻜﻢ ﻭﻻ ﺗﺄﺗﻮﱐ ﺑﺄﻧﺴﺎﺑﻜﻢ‪ ،‬ﻭﻗﺎﻝ ﳌﻦ ﺗﻌﻠﻢ‬
‫ﺍﻷﻧﺴﺎﺏ‪ :‬ﻋﻠﻢ ﻻ ﻳﻨﻔﻊ ﻭﺟﻬﺎﻟﺔ ﻻ ﺗﻀﺮ ﺍﻫـ‪.‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﻣﺎ ﺍﻟﻔﺨﺮ ﺑﺎﻟﻌﻈﻢ ﺍﻟﺮﻣﻴﻢ ﻭﺇﻧـﻤﺎ ﻓﺨﺎﺭ ﺍﻟﺬﻱ ﻳﺒﻐﻲ ﺍﻟﻔﺨﺎﺭ ﺑﻨﻔﺴﻪ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺍﺑﻦ ِﺩْﻳﻨﹺﻪ ﻓﻼ ﺗﺘﺮﻙ ﺍﻟﺘﻘﻮَﻯ ﺍﺗّﻜﺎﻻ ﻋﻠﻰ ﺍﻟﻨﺴﺐ‬
‫ﺚ ﺃﺑﺎ ﳍﺐ‬ ‫ﻓﻘﺪ ﺭﻓﻊ ﺍﻹﺳﻼ ُﻡ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺱ ﻭﻗﺪ ﻭَﺿ َﻊ ﺍﻟﺸﺮ ُﻙ ﺍﳋﺒﻴ ﹶ‬
‫ﻭﺃﺟﺎﺩ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﺣﺒﻚ ﻟﻠﺪﻧﻴﺎ ﻫﻮ ﺍﻟـﺬﻝ ﻭﺍﻟﻌـﺪﻡ‬ ‫ﺃﻻ ﺇﳕﺎ ﺍﻟﺘﻘﻮﻯ ﻫﻲ ﺍﻟﻌﺰ ﻭﺍﻟﻜﺮﻡ‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﻋﺒﺪ ﺗﻘـﻲ ﻧﻘﻴﺼـﺔ ﺇﺫﺍ ﺻﺤﺢ ﺍﻟﺘﻘﻮﻯ ﻭﺇﻥ ﺣﺎﻙ ﺃﻭ ﺣﺠﻢ‬
‫ﻓﻠﻴﺲ ﺍﻟﺸﺮﻑ ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﺑﻞ ﰲ ﺍﻻﺗﺼﺎﻑ‬
‫ﺑﺎﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺮﺫﺍﺋﻞ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﳌﺮﻗﺎﺓ ﺷﺮﺡ ﺍﳌﺸﻜﺎﺓ)‪ (١‬ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﻣﻦ ﺑﻄﹼﺄ ﺑﻪ ﻋﻤﻠﻪ ﱂ‬
‫ﻳﺴﺮﻉ ﺑﻪ ﻧﺴﺒﻪ ‪ ..‬ﺇﻥ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﻻ ﺃﻧﺴﺎﺏ ﳍﻢ ُﻳَﺘﻔﹶﺎ َﺧ ُﺮ‬
‫ﺑـﻬﺎ‪ ،‬ﺑﻞ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻣﻮﺍﻝ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻫﻢ ﺳﺎﺩﺍﺕ ﺍﻷﻣﺔ‬
‫ﻭﻳﻨﺎﺑﻴﻊ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺫﻭﻭ ﺍﻷﻧﺴﺎﺏ ﺍﻟﻌﻠﻴﺔ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻛﺬﻟﻚ ﻛﺎﻧﻮﺍ ﰲ‬
‫ﻣﻮﺍﻃﻦ ﺟﻬﻠﻬﻢ ﻧﺴﻴﺎ ﻣﻨﺴﻴﺎ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :‬ﺇﻥ ﺍﷲ ﻳﺮﻓﻊ‬
‫ﺑـﻬﺬﺍ ﺍﻟﺪﻳﻦ ﺃﻗﻮﺍﻣﺎ ﻭﻳﻀﻊ ﺑﻪ ﺁﺧﺮﻳﻦ ‪.‬‬

‫‪١‬ﺍﳌﺮﻗﺎﺓ ﺟـ‪١‬ﺹ‪. ٢٧٢‬‬

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‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﰲ ﻏﲑ ﻧﺴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧﻪ ﻻ ﻳﻨﻘﻄﻊ ﰲ ﺍﻵﺧﺮﺓ‪،‬‬

‫ﻭﻛﺬﻟﻚ ﺃﻧﺴﺎﺏ ﺍﻟﺼﺎﳊﲔ ﻓﺈﻧـﻬﺎ ﺗﻨﻔﻊ ﰲ ﺍﻷﺧﺮﺓ‪ ،‬ﻭﻳﺄﰐ ﺫﻟﻚ ﻛﻠﻪ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺇﻧﺬﺍﺭ ﺍﻟﻌﺸﲑﺓ ﻭﺍﻟﺘﱪﻱ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻴﺌﺔ‬

‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪} :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ{‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻟﺌﻼ ﻳﺘﻜﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻗﺮﺍﺑﺘﻬﻢ‬
‫ﻓﻴﺪﻋﻮﻥ ﻣﺎ ﳚﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺨﺺ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺸﲑﺗﻪ ﺍﻷﻗﺮﺑﲔ‬
‫ﺑﺎﻹﻧﺬﺍﺭ ﻟﺘﻨﺤﺴﻢ ﺃﻃﻤﺎﻉ ﺳﺎﺋﺮ ﻋﺸﲑﺗﻪ ﻭﺃﻃﻤﺎﻉ ﺍﻷﺟﺎﻧﺐ ﰲ ﻣﻔﺎﺭﻗﺘﻪ‬
‫ﺇﻳﺎﻫﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﳌﺎ ﻧﺰﻟﺖ‪} :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ{ ﺻﻌﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﻓﺠﻌﻞ ﻳﻨﺎﺩﻱ‪ :‬ﻳﺎ ﺑﲏ ﻓﻬﺮ ﻳﺎ ﺑﲏ ﻋﺪﻱ ﻟﺒﻄﻮﻥ ﻗﺮﻳﺶ ﺣﱴ‬
‫ﺍﺟﺘﻤﻌﻮﺍ ﻓﺠﻌﻞ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﳜﺮﺝ ﺃﺭﺳﻞ ﺭﺳﻮﻻ ﻟﻴﻨﻈﺮ ﻣﺎ ﻫﻮ‪،‬‬
‫ﻓﺠﺎﺀ ﺃﺑﻮ ﳍﺐ ﻭﻗﺮﻳﺲ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻜﻢ ﻟﻮ ﺃﺧﱪﺗﻜﻢ ﺃﻥ ﺧﻴﻼ ﺑﺎﻟﻮﺍﺩﻱ ﺗﺮﻳﺪ‬
‫ﺃﻥ ﺗﻐﲑ ﻋﻠﻴﻜﻢ)‪ (١‬ﺃﻛﻨﺘﻢ ﻣﺼﺪﻗﻲّ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻣﺎ ﺟﺮﺑﻨﺎ ﻋﻠﻴﻚ ﺇﻻ ﺻﺪﻗﺎ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺈﱐ ﻳﺬﻳﺮ ﻟﻜﻢ ﺑﲔ ﻳﺪﻱ ﻋﺬﺍﺏ ﺷﺪﻳﺪ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﳍﺐ‪ :‬ﺗﺒﺎﻟﻚ ﺳﺎﺋﺮ‬
‫ﺐ ﻣﺎ ﺃﻏﲎ ﻋﻨﻪ ﻣﺎﻟﻪ‬
‫ﺍﻟﻴﻮﻡ ﺃﳍﺬﺍ ﲨﻌﺘﻨﺎ ﻓﻨـﺰﻟﺖ ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ ﻭﺗ ّ‬
‫ﻭﻣﺎﻛﺴﺐ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺗﺒﺖ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﳌﺎ ﻧﺰﻟﺖ ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ ﻭﺭﻫﻄﻚ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ‬
‫ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺻﻌﺪ ﺍﻟﺼﻔﺎ ﻓﻬﺘﻒ ﻳﺎﺻﺒﺎﺣﺎﻩ‪،‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﻦ ﻫﺬﺍ؟ ﻓﺎﺟﺘﻤﻌﻮﺍ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ :‬ﺃﺭﻳﺘﻢ ﺇﻥ ﺃﺧﱪﺗﻜﻢ ﺃﻥ ﺧﻴﻼ ﲣﺮﺝ‬

‫‪١‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ‪ :‬ﺭﻭﻯ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﻳﺎﺑﲏ ﻗﺼﻲ‪ ،‬ﻳﺎ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻳﺎ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ‪ ،‬ﺃﻧﺎ ﺍﻟﻨﺬﻳﺮ ﻭﺍﳌﻮﺕ ﺍﳌﻐﲑ ﻭﺍﻟﺴﺎﻋﺔ ﺍﳌﻮﻋﺪ ‪.‬‬
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‫ﻣﻦ ﺳﻔﺢ ﻫﺬﺍ ﺍﳉﺒﻞ ﺃﻛﻨﺘﻢ ﻣﺼﺪﻗ ّﻲ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺟﺮﺑﻨﺎ ﻋﻠﻴﻚ ﻛﺬﺑﺎ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺈﱐ ﻧﺬﻳﺮ ﻟﻜﻢ ﺑﲔ ﻳﺪﻱ ﻋﺬﺍﺏ ﺷﺪﻳﺪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﳍﺐ‪ :‬ﺗﺒﺎ ﻟﻚ ﻣﺎ ﲨﻌﺘﻨﺎ ﺇﻻ‬
‫ﺐ‪ -‬ﻫﻜﺬﺍ ﻗﺮﺃﻫﺎ‬‫ﺐ –ﻭﻗﺪ ﺗ ّ‬
‫ﳍﺬﺍ ؟ ﰒ ﻗﺎﻡ ﻓﻨـﺰﻟﺖ ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ ﻭﺗ ّ‬
‫ﺍﻷﻋﻤﺶ ﻳﻮﻣﺌﺬ ‪.‬‬
‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ‬
‫ﺍﻷﻗﺮﺑﲔ{ ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﳌﺎ‬
‫)‪(١‬‬
‫ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻷﻳﺔ }ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ ﻭﺭﻫﻄﻚ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ{‬
‫ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺻﻌﺪ ﺍﻟﺼﻔﺎ ﻓﻬﺘﻒ ﻳﺎﺻﺒﺎﺣﺎﻩ‪،‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻬﺘﻒ؟ ﻗﺎﻟﻮﺍ‪ :‬ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ‬
‫ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺑﲏ ﻓﻼﻥ‪ ،‬ﻳﺎﺑﲏ ﻓﻼﻥ‪ ،‬ﻳﺎﺑﲏ ﻓﻼﻥ ‪ ،‬ﻳﺎﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ‪ ،‬ﻳﺎ ﺑﲏ‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻜﻢ ﻟﻮ ﺃﺧﱪﺗﻜﻢ ﺃﻥ ﺧﻴﻼ ﲣﺮﺝ ﻣﻦ‬

‫‪ ١‬ﻗﻮﻟﻪ ﻭﺭﻫﻄﻚ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ ﺑﻔﺘﺢ ﺍﻟﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ ﻭﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ‪:‬‬
‫ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻥ ﻗﻮﻟﻪ ﻭﺭﻫﻄﻚ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ ﻛﺎﻥ ﻗﺮﺁﻧﺎ ﺃﻧﺰﻝ ﰒ ﻧﺴﺨﺖ ﺗﻼﻭﺗﻪ ﺍﻫـ ﻗﺎﻝ‬
‫ﺍﻟﻘﺮﻃﱯ‪ :‬ﻭﱂ ﻳﺜﺒﺖ ﻧﻘﻠﻪ ﰲ ﺍﳌﺼﺤﻒ ﻭﻻ ﺗﻮﺍﺗﺮ‪ ،‬ﻭﻳﻠﺰﻡ ﻋﻠﻰ ﺛﺒﻮﺗﻪ ﺇﺷﻜﺎﻝ ﻭﻫﻮ ﺃﻧﻪ ﻛﺎﻥ ﻳﻠﺰﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ ﻻ ﻳﻨﺬﺭ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﻣﻦ ﻋﺸﲑﺗﻪ ﻓﺈﻥ ﺍﳌﺆﻣﻨﲔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻮﺻﻔﻮﻥ‬
‫ﺑﺎﻹﺧﻼﺹ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﰲ ﺣﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺍﳌﺸﺮﻛﻮﻥ ﻷﻧـﻬﻢ ﻟﻴﺴﻮﺍ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻋﺎ ﻋﺸﲑﺗﻪ ﻛﻠﻬﻢ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ﻭﺃﻧﺬﺭ‬
‫ﲨﻴﻌﻬﻢ ﻭﻣﻦ ﻣﻌﻬﻢ ﻭﻣﻦ ﻳﺄﰐ ﺑﻌﺪﻫﻢ ﻓﻠﻢ ﻳﺜﺒﺖ ﺫﻟﻚ ﻧﻘﻼ ﻭﻣﻌﲎ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ﺑﻌﺪ ﺫﻛﺮ ﺍﺳﺘﺸﻜﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ :‬ﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﳝﺘﻨﻊ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‬
‫ﻭﻗﻮﻟﻪ ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ ﻋﺎﻡ ﻓﻴﻤﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﻭﻣﻦ ﱂ ﻳﺆﻣﻦ ﰒ ﻋﻄﻒ ﻋﻠﻴﻪ ﺍﻟﺮﻫﻂ‬
‫ﺍﳌﺨﻠﺼﲔ ﺗﻨﻮﻳﻬﺎ ﻭﺗﺄﻛﻴﺪﺍ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻌﺴﻘﻼﱐ‪ :‬ﻭﻟﻌﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ ﻧﺰﻝ‬
‫ﺃﻭﻻ ﻓﺠﻤﻊ ﻗﺮﻳﺸﺎ ﻓﻌﻢ ﰒ ﺧﺺ ﰒ ﻧﺰﻝ ﺛﺎﻧﻴﺎ ﻭﺭﻫﻄﻚ ﻣﻨﻬﻢ ﺍﳋﻠﺼﲔ ﻓﺨﺺ ﺫﻟﻚ ﺑﲏ ﻫﺎﺷﻢ‬
‫ﻭﻧﺴﺎﺀﻩ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
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‫ﺳﻔﺢ ﻫﺬﺍ ﺍﳉﺒﻞ ﺃﻛﻨﺘﻢ ﻣﺼﺪﻗ ّﻲ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺟﺮﺑﻨﺎ ﻋﻠﻴﻚ ﻛﺬﺑﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﱐ‬
‫ﻧﺬﻳﺮ ﻟﻜﻢ ﺑﲔ ﻳﺪﻱ ﻋﺬﺍﺏ ﺷﺪﻳﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺃﺑﻮﳍﺐ‪ :‬ﺗﺒﺎ ﻟﻚ ﺃﻣﺎ ﲨﻌﺘﻨﺎ‬
‫ﺐ{‪،‬‬
‫ﺇﻻ ﳍﺬﺍ ؟ ﰒ ﻗﺎﻡ ﻓﻨـﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪} :‬ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ ﻭﻗﺪ ﺗ ّ‬
‫)‪(١‬‬
‫ﻛﺬﺍ ﻗﺮﺃ ﺍﻷﻋﻤﺶ ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‬
‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﳌﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪} :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ‬
‫ﺍﻷﻗﺮﺑﲔ{ ﺩﻋﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺮﻳﺸﺎ ﻓﺎﺟﺘﻤﻌﻮﺍ ﻓﻌ ّﻢ‬
‫ﻭﺧﺺ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺑﲏ ﻛﻌﺐ ﺑﻦ ﻟﺆﻱ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﺑﲏ‬
‫ﻫﺎﺷﻢ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﺑﲏ ﻋﺒﺪ ﴰﺲ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﺑﲏ ﻫﺎﺷﻢ ﺃﻧﻘﺬﻭﺍ‬
‫ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﺎ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﻓﺎﻃﻤﺔ‬
‫ﺃﻧﻘﺬﻱ ﻧﻔﺴﻚ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺈﱐ ﻻ ﺃﻣﻠﻚ ﻟﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ﻏﲑ ﺃﻥ ﻟﻜﻢ‬
‫)‪(٢‬‬
‫ﺭﲪﺎ ﺳﺄﺑﻠﻬﺎ ﺑﺒﻼﳍﺎ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺍﻷﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺏ ﰲ ﺍﻷﻧﺴﺎﺏ ﻻ‬
‫ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﺒﻌﺪ ﰲ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺻﻠﺔ ﺍﳌﺆﻣﻦ ﺍﻟﻜﺎﻓ َﺮ ﻭﺇﺭﺷﺎﺩﻩ‬
‫ﻭﻧﺼﻴﺤﺘﻪ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﻟﻜﻢ ﺭﲪﺎ ﺳﺄﺑﻠﻬﺎ ﺑﺒﻼﳍﺎ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ﻋﺰ ﻭﺟﻞ‪} :‬ﻻ ﻳﻨﻬﺎﻛﻢ ﺍﷲ ﻋﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﺎﺗﻠﻮﻛﻢ ﰲ ﺍﻟﺪﻳﻦ{ ﺍﻵﻳﺔ ‪.‬‬

‫‪١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﻋﻤﺶ ﺯﺍﺩ ﻟﻔﻈﺔ ‪-‬ﻗﺪ‪-‬‬
‫ﲞﻼﻑ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﺸﻬﻮﺭﺓ‪.‬‬
‫‪٢‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻫﺬ ﺍﳊﺪﻳﺚ‪ :‬ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻛﺴﺮﻫﺎ‪ ،‬ﻭﳘﺎ ﻭﺟﻬﺎﻥ ﻣﺸﻬﻮﺭﺍﻥ‪،‬‬
‫ﻭﺍﻟﺒﻼﻝ ﺍﳌﺎﺀ‪ ،‬ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺳﺄﺻﻠﻬﺎ‪ ،‬ﺷﺒﻬﺖ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﺑﺎﳊﺮﺍﺭﺓ ﻭﻭﺻﻠﻬﺎ ﺑﺈﻃﻔﺎﺀ ﺍﳊﺮﺍﺭﺓ‬
‫ﺑﱪﻭﺩﺓ‪ ،‬ﻭﻣﻨﻪ ﺑﻠﹼﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ ﺃﻱ ﺻﻠﻮﻫﺎ ﺍﻫـ‬
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‫ﻣﻼﺣﻈـﺔ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻓﻘﺪ ﺭﻭﺭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻋﻦ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻃﻴﺐ ﻻﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ ﻭﺇﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ‪،‬‬
‫ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻳﺎﺀﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﻠﻮﺍ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺍﻋﻤﻠﻮﺍ ﺻﺎﳊﺎ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻓﻜﻤﺎ ﺃﻣﺮ ﺍﷲ ﺭﺳﻮﻟﻪ ﺑﺎﻧﺬﺍﺭ ﻋﺸﲑﺗﻪ ﺍﻷﻗﺮﺑﲔ ﻛﺬﻟﻚ ﻛﻞ ﻣﺆﻣﻦ ﺑﺎﷲ‬
‫ﻭﺑﺮﺳﻮﻟﻪ ﻣﺄﻣﻮﺭ ﺑﺈﻧﺬﺍﺭ ﻋﺸﲑﺗﻪ ﻻ ﺳﻴﻤﺎ ﺍﻟﺮﻫﻂ ﺍﳌﺨﻠﺼﲔ ﻣﻨﻬﻢ ﺇﻣﺘﺜﺎﻻ‬
‫ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻗﺘﺪﺍﺀ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ‬
‫ﺇﻟﻴﻬﻢ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ﻳﻨﺬﺭﻭﻥ ﻗﻮﻣﻬﻢ‬
‫ﻭﻋﺸﲑﺗـﻬﻢ ‪ ،‬ﻭﻳﺒﻠﻐﻮﻧـﻬﻢ ﺭﺳﺎﻻﺕ ﺭﺑـﻬﻢ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺧﻠﻴﻞ ﺍﷲ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻓﻘﺪ ﺃﻧﺬﺭ ﺃﺑﺎﻩ ﺁﺯﺭ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪} :‬ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﺁﺯﺭ ﺃﺗﺘﺨﺬ ﺃﺻﻨﺎﻣﺎ ﺁﳍﺔ ﺇﱐ ﺃﺭﺍﻙ ﻭﻗﻮﻣﻚ‬
‫ﰲ ﺿﻼﻝ ﻣﺒﲔ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺇﺫ ﻗﺎﻝ ﻷﺑﻴﻪ ﻳﺎ ﺃﺑﺖ ﱂ ﺗﻌﺒﺪ ﻣﺎ ﻻ ﻳﺴﻤﻊ‬
‫ﻭﻻ ﻳﺒﺼﺮ ﻭﻻ ﻳﻐﲏ ﻋﻨﻚ ﺷﻴﺌﺎ{‪ ،‬ﻭﺃﻧﺬﺭ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻗﻮﻣﻪ ﻭﺩﻋﺎﻫﻢ‬
‫ﺇﱃ ﺩﻳﻦ ﺭﺑـﻬﻢ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ‪ ،‬ﻭﺫﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺼﺘﻪ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻣﺆﻣﻦ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ‬
‫ﺃﺗﻘﺘﻠﻮﻥ ﺭﺟﻼ ﺃﻥ ﻳﻘﻮﻝ ﺭﰉ ﺍﷲ ﻭﻗﺪ ﺟﺎﺀﻛﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻣﻦ ﺭﺑﻜﻢ{‬
‫ﺍﻵﻳﺎﺕ ﻭﻗﺎﻝ ‪}:‬ﻳﺎﻗﻮﻡ ﺍﺗﺒﻌﻮﱐ ﺃﻫﺪﻛﻢ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ{ ﻭﻗﺎﻝ‪:‬‬
‫}ﻓﺴﺘﺬﻛﺮﻭﻥ ﻣﺎ ﺃﻗﻮﻝ ﻟﻜﻢ ﻭﺃﻓﻮﺽ ﺃﻣﺮﻱ ﺇﱃ ﺍﷲ ﺇﻥ ﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ{‬
‫ﻛﻤﺎ ﺃﻧﺬﺭ ﺣﺒﻴﺐ ﺍﻟﻨﺠﺎﺭ ﻗﻮﻣﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻞ‬
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‫ﻳﺴﻌﻰ ﻗﺎﻝ ﻳﺎﻗﻮﻡ ﺍﺗﺒﻌﻮ ﺍﳌﺮﺳﻠﲔ{ ﺍﻵﻳﺎﺕ ﻓﻴﻨﺒﻐﻲ ﻟﻜﻞ ﻣﺆﻣﻦ ﺃﻥ ﻳﺴﻠﻚ‬
‫ﻣﺴﻠﻚ ﻫﺆﻻﺀ ﻭﻳﻬﺘﺪﻱ ﺑـﻬﺪﻳﻬﻢ ﻭﻳﺒﺬﻝ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻩ ﰲ ﻧﺼﻴﺤﺔ‬
‫ﺃﻗﺎﺭﺑﻪ ﻭﺇﻧﺬﺍﺭ ﻋﺸﲑﺗﻪ ﻣﻦ ﻋﺬﺍﺏ ﺭﺑـﻬﻢ ﻭﺃﻟﻴﻢ ﻋﻘﺎﺑﻪ ‪ ،‬ﻭﻳﺒﺸﺮﻫﻢ ﲟﺎ ﺃﻋﺪ‬
‫ﺍﷲ ﺑﻪ ﻟﻠﻤﻄﻴﻌﲔ ﺍﳌﻌﺘﺼﻤﲔ ﲝﺒﻠﻪ ﺍﳌﺘﲔ ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﳊﺐ ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﻭﺍﻟﻨﻔﻊ‬
‫ﺍﻟﻴﻘﻴﲏ ﻟﻸﻫﺎﱄ ﻭﺍﻷﻗﺎﺭﺏ‪ ،‬ﻻ ﻣﺎ ﻳﺘﺨﻴﻠﻪ ﺍﳌﺘﻌﺼﺒﻮﻥ ‪ ،‬ﻭﻳﺘﻮﳘﻪ ﺍﳌﺒﻄﻠﻮﻥ ﻣﻦ‬
‫ﺃﻥ ﺇﻋﺎﻧﺔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ﺭﺟﻮﻟﺔ ﻭﺷﺮﻑ ﻭﺇﻧﻘﺎﺫ ﻣﻦ ﳊﻮﻕ ﺍﻟﻌﺎﺭ‬
‫ﺑﻌﺮﺿﻬﻢ‪ ،‬ﻭﱂ ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﺎﻉ ﰲ ﻫﻼﻙ ﻧﻔﺴﻪ ﻭﻫﻼﻙ ﻋﺸﲑﺗﻪ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ ﺟﻞ ﺷﺄﻧﻪ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻗﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻭﺃﻫﻠﻴﻜﻢ ﻧﺎﺭﺍ‬
‫ﻭﻗﻮﺩﻫﺎﺍﻟﻨﺎﺱ ﻭﺍﳊﺠﺎﺭﺓ{ ﻓﻬﻞ ﻳﺘﺸﺮﻑ ﻭﻳﻔﺘﺨﺮ ﻋﺎﻗﻞ ﻣﺴﻠﻢ ﲟﺨﺎﻟﻔﺔ ﺃﻣﺮ‬
‫ﺭﺑﻪ ﻭﻋﺼﻴﺎﻥ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﳋﻮﻑ ﻋﻦ ﺗﻌﻴﲑ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺇﻃﻼﻕ ﺃﻟﺴﻨﺘﻬﻢ‬
‫ﺑﻌﺬﺭ ﻣﻘﺒﻮﻝ ﻋﻨﺪ ﻣﻦ ﻟﻪ ﻋﻘﻞ ﺳﻠﻴﻢ‪ ،‬ﻓﻤﺎ ﻟﻮﻡ ﺍﻷﻏﺒﻴﺎﺀ ﻳﻘﺎﺑﻞ ﲟﺎ ﻳﻠﻘﺎﻩ ﻣﻦ‬
‫ﻏﻀﺐ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻟﻜﱪﻳﺎﺀ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰱ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻮﺩﺓ ﺍﻟﻌﺸﲑﺓ ﺍﻟﻌﺎﺻﻴﺔ ﺍﳌﺨﺎﻟﻔﺔ‬

‫ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﰱ ﺍﻟﺘﱪﻱ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻴﺌﺔ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ{ ﺇﱃ ﻗﻮﻟﻪ‪} :‬ﻓﺈﻥ ﻋﺼﻮﻙ ﻓﻘﻞ‬
‫ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ{‪ .‬ﻳﻌﲏ ﺗﻮﻛﻞ ﻋﻠﻰ ﺫﻱ‬
‫ﺍﻟﻌﺰﺓ ﻭﺍﻟﺮﲪﺔ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭﻙ ﻓﺈﻧﻪ ﻣﺆﻳﺪﻙ ﻭﺣﺎﻓﻈﻚ ﻭﻧﺎﺻﺮﻙ ﻭﻣﻈﻔﺮﻙ‬
‫)‪(١‬‬
‫ﻭﻣﻌﻠﻲ ﻛﻠﻤﺘﻚ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻓﺈﻥ ﻋﺼﺘﻚ ﻳﺎ ﳏﻤﺪ ﻋﺸﲑﺗﻚ‬
‫ﺍﻷﻗﺮﺑﻮﻥ ﺍﻟﺬﻳﻦ ﺃﻣﺮﺗﻚ ﺑﺈﻧﺬﺍﺭﻫﻢ ﻭﺃﺑﻮﺍ ﺇﻻ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‬
‫ﻭﺍﻹﺷﺮﺍﻙ ﺑﺎﻟﺮﲪﻦ ﻓﻘﻞ ﳍﻢ‪ :‬ﺇﱐ ﺑﺮﻱﺀ ﳑﺎ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‬
‫ﻭﻣﻌﺼﻴﺔ ﺑﺎﺭﺉ ﺍﻷﻧﺎﻡ‪ ،‬ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻌﺰﻳﺰ ﰲ ﻧﻘﻤﺘﻪ ﻣﻦ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﺍﻟﺮﺣﻴﻢ‬
‫ﲟﻦ ﺃﻧﺎﺏ ﺇﻟﻴﻪ ﻭﺗﺎﺏ ﻣﻦ ﻣﻌﺎﺻﻴﻪ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻟﻨﻮﺡ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺘﱪﻱ ﻣﻦ ﺃﻋﻤﺎﻝ‬
‫ﺍﳌﻌﺎﻧﺪﻳﻦ ﻣﻦ ﻗﻮﻣﻪ ﺑﻌﺪ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﻮﻋﻆ‪} :‬ﻗﻞ ﺇﻥ ﺍﻓﺘﺮﻳﺘﻪ ﻓﻌﻠﻲ ﺇﺟﺮﺍﻣﻲ‬
‫ﻭﺃﻧﺎ ﺑﺮﻱﺀ ﳑﺎ ﲡﺮﻣﻮﻥ{ ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺁﺑﺎﺀﻫﻢ ﺃﻭ ﺃﺑﻨﺎﺀﻫﻢ ﺃﻭ ﺇﺧﻮﺍﻧـﻬﻢ ﺃﻭ‬
‫ﻋﺸﲑﺗـﻬﻢ{‪ .‬ﺍﻵﻳﺔ‬

‫‪١‬ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪.‬‬

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‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ :‬ﻳﻌﲏ ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺷﺎﻗﻬﻤﺎ ﻭﺧﺎﻟﻒ ﺃﻣﺮ ﺍﷲ ﻭﻧـﻬﻴﻪ‬
‫}ﻭﻟﻮﻛﺎﻧﻮﺍ ﺁﺑﺎﺀﻫﻢ ﺃﻭ ﺃﺑﻨﺎﺀﻫﻢ ﺃﻭ ﺇﺧﻮﺍﻧـﻬﻢ ﺃﻭ ﻋﺸﲑﺗـﻬﻢ{ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺁﺧﺮ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﺠﻤﻟﺎﺩﻟﺔ‪ :‬ﺍﺳﺘﺸﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﺳﺎﺭﻯ ﺑﺪﺭ ﻓﺄﺷﺎﺭ ﺍﻟﺼﺪﻳﻖ ﺑﺄﻥ ﻳﻔﺎﺩﻭﺍ ﻓﻴﻜﻮﻥ ﻣﺎ‬
‫ﻳﻮﺧﺬ ﻣﻨﻬﻢ ﻗﻮﺓ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻢ ﺑﻨﻮ ﺍﻟﻌﻢ ﻭﺍﻟﻌﺸﲑﺓ ﻭﻟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻳﻬﺪﻳﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ‪ :‬ﻻ ﺃﺭﻯ ﻣﺎ ﺭﺃﻯ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻫﻞ ﲤﻜﻨﲏ ﻣﻦ‬
‫ﻓﻼﻥ)‪ (١‬ﻗﺮﻳﺐ ﻟﻌﻤﺮ ﻓﺄﻗﺘﻠﻪ ﻭﲤﻜﻦ ﻋﻠﻴﺎ ﻣﻦ ﻋﻘﻴﻞ ﻭﲤﻜﻦ ﻓﻼﻧﺎ ﻣﻦ ﻓﻼﻥ‬
‫ﻟﻴﻌﻠﻢ ﺍﷲ ﺃﻧﻪ ﻟﻴﺴﺖ ﰲ ﻗﻠﻮﺑﻨﺎ ﻣﻮﺍﺩﺓ ﻟﻠﻤﺸﺮﻛﲔ‪ .‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺭﺿﻮ ﻋﻨﻪ{‪ :‬ﺳﺮ ﺑﺪﻳﻊ‬
‫ﻭﻫﻮ ﺃﻧﻪ ﳌﺎ ﺳﺨﻄﻮﺍ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﻌﺸﺎﺋﺮ ﰲ ﺍﷲ ﻋﻮﺿﻬﻢ ﺍﷲ ﺑﺎﻟﺮﺿﺎ‬
‫ﻋﻨﻬﻢ ﻭﺃﺭﺿﺎﻫﻢ ﻋﻨﻪ ﲟﺎ ﺃﻋﻄﺎﻫﻢ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ﻭﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ ﺍﻫـ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ‬
‫ﻭﻋﺸﲑﺗﻜﻢ‪ -‬ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﺃﺣﺐ ﺇﻟﻴﻜﻢ ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ‬
‫ﻓﺘﺮﺑﺼﻮﺍ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ {‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻣﺮ ﺗﻌﺎﱃ ﺭﺳﻮﻟﻪ ﺃﻥ ﻳﺘﻮﻋﺪ ﻣﻦ ﺁﺛﺮ ﺃﻫﻠﻪ‬
‫ﻭﻗﺮﺍﺑﺘﻪ ﻭﻋﺸﲑﺗﻪ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺏ ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ‬
‫ﺧﻼﻑ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻷﻣﺔ ﻭﺃﻥ ﺫﻟﻚ ﻡﺩﻡﻋﻠﻰ ﻛﻞ ﳏﺒﻮﺏ ‪.‬‬

‫‪١‬ﻭﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺟـ ‪٣‬ﺹ‪ .٢٩٧‬ﻭﻟﻜﻦ ﺃﺭﻯ ﺃﻥ ﲤﻜﻨﲏ‪-‬ﺑﺪﻝ ﻗﻮﻟﻪ ﻫﻨﺎ ﻫﻞ ﲤﻜﻨﲏ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﺃﻥ ﺍﳌﻮﺍﻻﺓ ﰲ ﺍﻹﺳﻼﻡ ﺃﻫ ّﻢ ﻭﺃﺣ ّﻖ ﻣﻦ‬

‫ﺍﳌﻮﺍﻻﺓ ﰲ ﺍﻟﻨﺴﺐ‬
‫ﺖ ﺃﻥ ﺃﺑﺎ‬
‫ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﺃﺧﺮﺝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ‪ُ :‬ﺣﺪﱢﹾﺛ ُ‬
‫ﻗﺤﺎﻓﺔ ﺳﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺼﻜﻪ ﺃﺑﻮ ﺑﻜﺮ ﺻﻜﺔ ﻓﺴﻘﻂ‪،‬‬
‫ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﺃﻓﻌﻠﺖ ﻳﺎ ﺃﺑﺎﺑﻜﺮ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﺍﻟﺴﻴﻒ ﻣﲏ ﻗﺮﻳﺒﺎ ﻟﻀﺮﺑﺘﻪ ﻓﻨـﺰﻟﺖ ‪} :‬ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ‬
‫ﺑﺎﷲ{ ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﳊﺎﻛﻢ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ‬
‫ﺳﻨﻨﻪ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻮﺫﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﻌﻞ ﻭﺍﻟﺪ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ‬
‫ﺍﳉﺮﺍﺡ ﻳﺘﺼﺪّﻯ)‪ (١‬ﻷﰊ ﻋﺒﻴﺪﺓ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻭﺟﻌﻞ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﳛﻴﺪ ﻋﻨﻪ ﻓﻠﻤﺎ‬
‫ﺼ َﺪﻩُ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻓﻘﺘﻠﻪ ﻓﻨـﺰﻟﺖ‪} :‬ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ{ ﺍﻫـ‪.‬‬
‫ﺃﻛﺜﺮ ﹶﻗ َ‬
‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺃﻥ ﺃﺑﺎﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺩﻋﺎ ﺍﺑﻨﻪ‬
‫ﻋﺒﺪ ﺍﷲ ﺇﱃ ﺍﻟﱪﺍﺯ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪َ :‬ﻣﱢﺘ ْﻌَﻨ ﹾﺎ‬
‫ﺑﻨﻔﺴﻚ ﻳﺎ ﺃﺑﺎﺑﻜﺮ‪ ،‬ﺃﻣﺎ ﺗﻌﻠﻢ ﺃﻧﻚ ﻋﻨﺪﻱ ﲟﻨـﺰﻟﺔ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ‪.‬‬
‫ﻭﺃﻥ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻗﺘﻞ ﺃﺧﺎﻩ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺘﻞ ﺧﺎﻟﻪ ﺍﻟﻌﺎﺹ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺍﳌﻐﲑﺓ ﻳﻮﻡ ﺑﺪﺭ‪،‬‬
‫ﻭﺃﻥ ﻋﻠﻴّﺎ ﻭﲪﺰﺓ ﻗﺘﻼ ﻋﺘﺒﺔ ﻭﺷﻴﺒﺔ ﻭﺍﻟﻮﻟﻴﺪ ﻳﻮﻡ ﺑﺪﺭ ﺍﻫـ ‪.‬‬

‫‪١‬ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﺗﺼﺪّﻯ ﻟﻪ‪ :‬ﺗﻌﺮّﺽ ﺭﺍﻓﻌﺎ ﺭﺃﺳﻪ ﺇﻟﻴﻪ ‪ .‬ﻭﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ :‬ﺗﺼﺪﻯ ﻟﻪ‬
‫ﺗﻌﺮﺽ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﺸﺮﻓﻪ ﻧﺎﻇﺮﺍ ﺇﻟﻴﻪ ‪.‬‬
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‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ‪ :‬ﳌﺎ ﻗﺪﻣﻮﺍ ﺍﳌﺪﻳﻨﺔ)‪َ (١‬ﺳﻞﱠ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﹸﺃﰊّ ﻋﻠﻰ ﺃﺑﻴﻪ ﺍﻟﺴﻴﻒ ﻭﻗﺎﻝ‪ :‬ﻷﺿﺮﺑﻨّﻚ ﺃﻭ ﺗﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﻷﺫ ﹼﻝ‬
‫ﻭﳏﻤﺪ ﺍﻷﻋﺰّ‪ ،‬ﻓﻠﻢ ﻳﱪﺡ ﺣﱴ ﻗﺎﻝ ﺫﻟﻚ ‪.‬‬
‫ﻭﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺍﺳﺤﻖ‪ :‬ﻛﺎﻥ ﺃﺑﻮﻋﺰﻳﺰ ﺑﻦ ﻋﻤﲑ ﺑﻦ‬
‫ﻫﺎﺷﻢ ﺃﺧﻮ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻷﺑﻴﻪ ﻭﺃﻣﻪ ﰲ ﺍﻷﺳﺎﺭﻯ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺰﻳﺰ‪ :‬ﻣ ّﺮ‬
‫ﰊ ﺃﺧﻲ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻭﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻳﺄﺳﺮﱐ‪ ،‬ﻓﻘﺎﻝ‪ُ :‬ﺷﺪﱠ ﻳﺪﻳﻚ‬
‫ﺑﻪ‪ ،‬ﻓﺈﻥ ﺃﻣﻪ ﺫﺍﺕ ﻣﺘﺎﻉ ﻟﻌﻠﻬﺎ ﺗﻔﺪﻳﻪ ﻣﻨﻚ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮﻋﺰﻳﺰ‬
‫ﺻﺎﺣﺐ ﻟﻮﺍﺀ ﺍﳌﺸﺮﻛﲔ ﺑﺒﺪﺭ ﺑﻌﺪ ﺍﻟﻨﻀﺮ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻭﳌﺎ ﻗﺎﻝ ﺃﺧﻮﻩ‬
‫ﻣﺼﻌﺐ ﻷﰊ ﺍﻟﻴﺴﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺳﺮﻩ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﺰﻳﺰ‪ :‬ﻳﺎ ﺃﺧﻲ‬
‫ﻫﺬﻩ ﻭﺻﺎﺗﻚ ﰊ)‪(٢‬؟ ﻓﻘﺎﻝ ﻟﻪ ﻣﺼﻌﺐ‪ :‬ﺇﻧﻪ ﺃﺧﻲ ﺩﻭﻧﻚ‪ ،‬ﻓﺴﺄﻟﺖ ﺃﻣﻪ ﻋﻦ‬
‫ﺃﻏﻠﻰ ﻣﺎ ﻓﺪﻱ ﺑﻪ ﻗﺮﺷﻲ‪ ،‬ﻓﻘﻴﻞ ﳍﺎ‪ :‬ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﺒﻌﺜﺖ ﺑﺄﺭﺑﻌﺔ‬
‫ﺁﻻﻑ ﺩﺭﻫﻢ ﻓﻔﺪﺗﻪ ﺑـﻬﺎ)‪.(٣‬‬
‫ﻓﻜﺎﻥ ﻃﺒﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺑـﻬﺪﻳﻬﻢ ﺗﻘﺪﱘ ﺃﺧﻮّﺓ‬
‫ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺃﺧﻮّﺓ ﺍﻟﻨﺴﺐ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻜﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺴﻠﻚ ﺳﺒﻴﻠﻬﻢ ﻭﻳﻘﺘﻔﻲ‬
‫ﺁﺛﺎﺭﻫﻢ‪ ،‬ﻓﻬﻢ ﻗﺪﻭﺗﻨﺎ ﻭﺳﻨﺪﻧﺎ‪ ،‬ﻭﺁﺑﺎﺅﻧﺎ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﻧـﻬﻢ ﺍﻟﻨﺎﻗﻠﻮﻥ ﻟﻨﺎ ﺍﻟﺪﻳﻦ‬
‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺒﻠﻐﻮﻥ ﻋﻨﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺇﱃ ﻣﺸﺎﳜﻨﺎ‪ ،‬ﻓﻜﻠﻬﻢ ﺁﺑﺎﺀ ﻭﺃﺟﺪﺍﺩ ﻟﻨﺎ‪ ،‬ﺟﺰﺍﻫﻢ‬
‫ﺍﷲ ﻋﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻓﻠﻬﻢ ﻋﻠﻴﻨﺎ ﻣﺜﻞ ﺣﻖ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﺍﻟﺪﺓ ‪.‬‬

‫‪ ١‬ﺃﻱ ﰲ ﺭﺟﻮﻋﻬﻢ ﻋﻦ ﻏﺰﻭﺓ ﺑﲏ ﺍﳌﺼﻄﻠﻖ ‪.‬‬

‫‪ ٢‬ﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﻭﺻّﺎﻩ ﺗﻮﺻﻴﺔ ﻋﻬﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻻﺳﻢ ﺍﻟﻮَﺻﺎﺓ ﻭﺍﻟﻮﹺﺻﺎﻳﺔ‪ ،‬ﺑﺎﻟﻜﺴﺮ‬
‫ﻭﺍﻟﻔﺘﺢ‪.‬‬
‫‪ ٣‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻃﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﳌﻨﺎﺭ‪ ،‬ﺳﻨﺔ ‪١٤١٠‬ﻫـ ﺟـ‪١‬ﺹ‪. ٥٦٨‬‬
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‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺗـﻬﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ ﺇﻥ ﺳﻠﺴﻠﺔ‬

‫ﺍﻟﻔﻘﻪ ﻳﻌﲏ ﺍﻟﺴﻨﺪ ﻣﻦ ﺍﳌﻄﻠﻮﺑﺎﺕ ﺍﳌﻬﻤﺎﺕ ﻭﺍﻟﻨﻔﺎﺋﺲ ﺍﳉﻠﻴﻼﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ‬
‫ﻟﻠﻤﺘﻔﻘﻪ ﻭﺍﻟﻔﻘﻴﻪ ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻳﻘﺒﺢ ﺑﻪ ﺟﻬﺎﻟﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻮﺥ ﰲ ﺍﻟﻌﻠﻢ ﺁﺑﺎﺀ ﰲ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻭﺻﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻛﻴﻒ ﻻ ﻳﻘﺒﺢ ﺟﻬﻞ ﺍﻷﻧﺴﺎﺏ‬
‫ﻭﺍﻟﻮﺻﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﺍﻟﻜﺮﱘ ﺍﻟﻮﻫﺎﺏ ﻣﻊ ﺍﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺪﻋﺎﺀ ﳍﻢ ﻭﺑﺮﻫﻢ‬
‫ﻭﺫﻛﺮ ﻣﺂﺛﺮﻫﻢ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺷﻜﺮﻫﻢ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﰱ ﺍﻹﺣﻴﺎﺀ ‪ :‬ﺣﻖ ﺍﳌﻌﻠﻢ ﻳﻌﲎ ﺍﻟﺪﺍﻝ‬
‫ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﻵﺧﺮﺓ ﺃﻋﻈﻢ ﻣﻦ ﺣﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﻟﺪ ﺳﺒﺐ ﺍﻟﻮﺟﻮﺩ‬
‫ﺍﳊﺎﺿﺮ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﻧﻴﺔ ﻭﺍﳌﻌﻠﻢ ﺳﺒﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺎﻗﻴﺔ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺃﺑﻮ ﺍﻹﻓﺎﺩﺓ ﺃﻧﻔﻊ ﻣﻦ ﺃﰉ ﺍﻟﻮﻻﺩﺓ ‪.‬‬
‫ﻭﻟﻘﺪ ﺃﺟﺎﺩ ﺍﻟﻘﺎﺋﻞ ‪:‬‬
‫ﺃﻗﺪﻡ ﺍﺳﺘﺎﺫﻯ ﻋﻠﻰ ﻓﻀﻞ ﻭﺍﻟﺪﻯ ﻭﺇﻥ ﻛﺎﻥ ﱃ ﻣﻦ ﻭﺍﻟﺪﻯ ﺍﻟﱪ ﻭﺍﻟﻠﻄﻒ‬
‫ﺻـﺪﻑ‬ ‫ﻓﻬﺬﺍ ﻣﺮﰉ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺮﻭﺡ ﺟﻮﻫﺮ ﻭﻫﺬﺍ ﻣﺮﰉ ﺍﳉﺴﻢ َﻭ ْﻫ َﻮ ﳍﺎ َ‬
‫ﻭﺃﻣﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﺍﻟﻮﺍﻟﺪ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﺍﻷﺏ ﺍﻷﻛﺮﻡ‪،‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺯﻭﺟﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﻬﺎﺕ ﻟﻠﻤﺆﻣﻨﲔ ﻛﺬﻟﻚ ﻫﻮ ﺃﺏ‬
‫ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺗـﻬﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ‪ :‬ﻗﺎﻝ‬
‫ﺍﻟﺒﻐﻮﻱ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﺑﻮ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﻭ ﻧﻘﻞ ﺍﻟﻮﺍﺣﺪﻱ ﻋﻦ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻻ ﻳﻘﺎﻝ ﺫﻟﻚ‪ ،‬ﻟﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪} :‬ﻣﺎ ﻛﺎﻥ ﳏﻤﺪ ﺃﺑﺎ ﺃﺣﺪ ﻣﻦ ﺭﺟﺎﻟﻜﻢ{ ﻗﺎﻝ‪ :‬ﻭﻧ ّ‬
‫ﺺ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ‬
‫ﺟﻮﺍﺯﻩ‪ ،‬ﺃﻱ ﺃﺑﻮﻫﻢ ﰲ ﺍﳊﺮﻣﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻌﲎ ﺍﻵﻳﺔ‪ :‬ﻟﻴﺲ ﺃﺣﺪ ﻣﻦ ﺭﺟﺎﻟﻜﻢ ﻭﻟﺪ‬
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‫ﺻﻠﺒﻪ ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﺃﻧﺎ ﻟﻜﻢ ﻣﺜﻞ ﺍﻟﻮﺍﻟﺪ )‪(١‬ﺍﻫـ ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ ﻓﻬﻢ ﺇﺧﻮﺓ ﺑﻨﺺ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ{‬
‫ﻭﻫﺬﻩ ﺍﻷ ُﺧﻮﱠ ﹸﺓ ﺛﺎﺑﺘﺔ ﻣﺴﺘﻘﺮﺓ ﻻ ﺗﻨﻘﻄﻊ ﺃﺑﺪﺍ ﺣﱴ ﺑﲔ ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ‪،‬‬
‫ﻓﺠﺮﳝﺔ ﺍﻟﻘﺎﺗﻞ ﻣﻬﻤﺎ ﻋﻈﻤﺖ ﻻ َﺗ ﹾﻘ ﹶﻄ ُﻊ ﻫﺬﻩ ﺍﻷ ُﺧﻮّﺓ ﺍﹾﻟ َﻤِﺘْﻴﻨَﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫}ﻓﻤﻦ ﻋﻔﻲ ﻟﻪ ﻣﻦ ﺃﺧﻴﻪ ﺷﻲﺀ ﻓﺎﺗﺒﺎﻉ ﺑﺎﳌﻌﺮﻭﻑ{ ﺃﻱ ﻓﻤﻦ ﻋﻔﻰ ﻟﻪ ﻣﻦ ﺩﻡ‬
‫ﺃﺧﻴﻪ ﺍﳌﻘﺘﻮﻝ ﺷﻲﺀ ‪ .‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺃﻥ ﺍﳌﻘﺘﻮﻝ ﺃﺥ ﻟﻘﺎﺗﻠﻪ‪ ،‬ﻓﺜﺒﺖ ﺣﻴﻨﺌﺬ ﺃﻥ‬
‫ﺍﳌﺆﻣﻨﲔ ﻛﻠﻬﻢ ﺇﺧﻮﺓ‪ ،‬ﻭﻟﻜﻞ ﻣﻨﻬﻢ ﺣﻖ ﺍﻷ ُﺧﻮﱠﺓ ﻛﻤﺎ ﺃﻥ ﻋﻠﻰ ﻛﻞ ﻣﻨﻬﻢ‬
‫ﺣﻘﹶﻬﺎ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﶈﺒﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻼ ﻳﻠﻴﻖ ﺑـﻬﻢ ﺣﻴﻨﺌﺬ‬
‫ﺍﳋﻼﻑ ﻭﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻟﺘﻨﺎﻓﺮ‪ ،‬ﺑﻞ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻬﻢ ﺷﺮﻋﺎ ﺍﻟﺘﻤﺎﺳﻚ‬
‫ﻭﺍﻟﺘﻜﺎﺗﻒ‪ ،‬ﻭﺍﻻﺋﺘﻼﻑ ﻭﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪}:‬ﻭﺍﳌﺆﻣﻨﻮﻥ‬
‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ{ ﻓﻤﻦ ﺃﻳﻦ ﻳﻜﻮﻥ ﺗﺒﺎﻏﺾ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﻭﺗﻘﺎﻃﻌﻬﻢ‪ ،‬ﻭﺗﻌﺼّﺐ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻠﻤﺎ ﻭﻋﺪﻭﺍﻧﺎ‪ ،‬ﺣﺎﺷﺎ ﷲ ﻣﺎ ﻫﺬﺍ ﺇﻻ‬
‫ﻓﻜﺮ ﺿﻌﻴﻒ‪ ،‬ﻭﺭﺃﻱ ﺳﺨﻴﻒ‪ ،‬ﻭﺍﷲ ﺍﳍﺎﺩﻱ ﻭﻫﻮ ﺍﳋﺒﲑ ﺍﻟﻠﻄﻴﻒ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ‪ :‬ﺇﻥ ﺍﻷﻛﱪ ﻣﻨﻚ ﺳﻨﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻓﻬﻮ ﻣﺜﻞ ﻭﺍﻟﺪﻙ‪،‬‬
‫ﻭﺍﻷﺻﻐﺮ ﻣﻨﻚ ﺳﻨﺎ ﻓﻬﻮ ﻣﺜﻞ ﻭﻟﺪﻙ‪ ،‬ﻭﻧﻈﲑﻙ ﰲ ﺍﻟﺴﻦ ﻓﻬﻮ ﺃﺧﻮﻙ‪ .‬ﻓﻌﻠﻴﻚ‬
‫ﺃﻥ ﺗﻌﺮﻑ ﺣﻖ ﻭﺍﻟﺪﻙ ﻭﺗﺮﺣﻢ ﻟﻮﻟﺪﻙ‪ ،‬ﻭﲢﺘﺮﻡ ﺃﺧﺎﻙ‪ ،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ‬

‫‪١‬ﺗـﻬﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ ﰲ ﻓﺼﻞ ﺧﺼﺎﺋﺺ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰱ ﺃﻥ ﻧﺴﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳُ ْﻨَﺘ ﹶﻔﻊُ‬
‫ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻷﻧﺴﺎﺏ ﺗﻨﻘﻄﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﺬﺍ ﰱ ﻏﲑ ﻧﺴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﺃﻧﺴﺎﺏ ﺍﻟﺼﺎﳊﲔ ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻓﻼ‬
‫ﺃﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ{‪ :‬ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺍﳌﺴﻮﺭ ﺑﻦ ﳐﺮﻣﺔ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻓﺎﻃﻤﺔ ﺑﻀﻌﺔ ﻣﲏ ﻳﻐﻴﻈﲏ‬
‫ﻣﺎ ﻳﻐﻴﻈﻬﺎ ﻭﻳﻨﺸﻄﲏ ﻣﺎ ﻳﻨﺸﻄﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﻷﻧﺴﺎﺏ ﺗﻨﻘﻄﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﻧﺴﱯ‬
‫ﻭﺳﺒـﱯ ﻭﺻﻬﺮﻱ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻳﻀﺎ ﻋﻦ ﲪﺰﺓ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﱪ‪ :‬ﻣﺎ ﺑﺎﻝ‬
‫ﺭﺟﺎﻝ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺭﺣﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺗﻨﻔﻊ ﻗﻮﻣﻪ‪،‬‬
‫ﺑﻠﻰ ﻭﺍﷲ ﺇﻥ ﺭﲪﻲ ﻣﻮﺻﻮﻟﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﱐ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺮﻁ ﻟﻜﻢ‬
‫ﺇﺫﺍ ﺟﺌﺘﻢ ﻗﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﺎ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻓﺄﻗﻮﻝ ﳍﻢ‪ :‬ﺃﻣﺎ‬
‫ﺍﻟﻨﺴﺐ ﻓﻘﺪ ﻋﺮﻓﺖ ﻭﻟﻜﻨﻜﻢ ﺃﺣﺪﺛﺘﻢ ﺑﻌﺪﻱ ﻭﺍﺭﺗﺪﺩﰎ ﺍﻟﻘﻬﻘﺮﻯ ‪.‬‬
‫ﻭﳌﺎ ﺗﺰﻭﺝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃ َﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻭﺍﷲ ﻣﺎﰊ ﺇﻻ ﺃﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻛﻞ ﺳﺒﺐ)‪ (١‬ﻭﻧﺴﺐ ﻓﺈﻧﻪ ﻣﻨﻘﻄﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ‬
‫ﺳﺒـﱯ ﻭﻧﺴﱯ)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﳍﻴﺜﻢ ﺑﻦ ﻛﻠﻴﺐ ﻭﺍﻟﺒﻴﻬﻘﻲ‬

‫‪١‬ﺃﻱ ﺍﳌﺼﺎﻫﺮﺓ ﻭﺍﻟﺰﻭﺍﺝ ‪.‬‬

‫‪٢‬ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ‪ :‬ﻭﻫﺬﺍ ﻻ ﻳﻌﺎﺭﺿﻪ ﻗﻮﻟﻪ ﰲ ﺃﻫﻞ ﺑﻴﺘﻪ‪ :‬ﻻ ﺃﻏﲏ ﻋﻨﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ﻷﻥ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻻ‬
‫ﳝﻠﻚ ﳍﻢ ﻧﻔﻌﺎ ﻟﻜﻦ ﺍﷲ ﳝﻠﻜﻪ ﺑﻨﻔﻌﻬﻢ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻓﻬﻮ ﻻ ﳝﻠﻚ ﺇﻻ ﺃﻥ ﻣﻠﹼﻜﻪ ﺍﷲ ﺭﺑﻪ ﺍﻫـ ﻋﺰﻳﺰﻱ‪.‬‬
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‫ﻭﺍﳊﺎﻓﻆ ﺍﻟﻀﻴﺎﺀ ﰲ ﺍﳌﺨﺘﺎﺭﺓ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺃﺻﺪﻗﻬﺎ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎ ﺇﻋﻈﺎﻣﺎ‬

‫)‪(١‬‬
‫ﻭﺇﻛﺮﺍﻣﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻭﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺯﻭﺝ ﺯﻳﻨﺐ‬
‫ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻛﻞ ﻧﺴﺐ ﻭﺻﻬﺮ ﻳﻨﻘﻄﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ‬
‫ﻧﺴﱯ ﻭﺻﻬﺮﻱ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻣﺮﻓﻮﻋﺎ ﺳﺄﻟﺖ ﺭﰊ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻻ ﺃﺗﺰﻭﺝ ﺇﱃ‬
‫ﱃ ﺃﺣﺪ ﻣﻨﻬﻢ ﺇﻻ ﻛﺎﻥ ﻣﻌﻲ ﰲ ﺍﳉﻨﺔ ﻓﺄﻋﻄﺎﱐ‬ ‫ﺃﺣﺪ ﻣﻦ ﺃﻣﱵ ﻭﻻ ﻳﺘﺰﻭﺝ ﺇ ﹼ‬
‫ﺫﻟﻚ‪ ،‬ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﻣﻠﺨﺼﺎ ‪.‬‬
‫ﻭﰱ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪:‬‬
‫ﻛﻞ ﺳﺒﺐ ﻭﻧﺴﺐ ﻣﻨﻘﻄﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﺳﺒﱮ ﻭﻧﺴﱮ )‪.(٢‬‬

‫=ﻭﻗﺎﻝ ﺍﳊﻔﲏ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ‪ :‬ﺃﻱ ﻓﻤﻦ ﻛﺎﻥ ﻟﻪ ﻣﺼﺎﻫﺮﺓ ﺃﻭ ﻗﺮﺍﺑﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑـﻬﺎ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ‪.‬‬
‫‪ ١‬ﻭﺭﻭﻯ ﺣﺪﻳﺚ ﺧﻄﺒﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺃ َﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻠﻲ‪ -‬ﺍﺑﻦ ﺳﻌﺪ ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‬
‫ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﻣﻨﻘﻄﻊ‪ .‬ﺣﻴﺎﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺟـ‪٢‬ﺹ‪.٤٨‬‬
‫‪ ٢‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻰ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰱ ﺍﻧﺘﻔﺎﻉ ﺍﻟﺬﺭﻳﺔ ﺑﺼﻼﺡ ﺃﺻﻮﳍﻢ ﰱ ﺍﻵﺧﺮﻩ‬

‫ﻭﻋﻜﺴﻪ‪ ،‬ﻭﻋﺪﻣﻪ ﺗﻀﺮﺭﻫﻢ ﺑﻌﺼﻴﺎﻧـﻫﻢ‬
‫ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ‬
‫ﺃﳊﻘﻨﺎ ﺑـﻬﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﻭﻣﺎ ﺃﻟﺘﻨﺎﻫﻢ ﻣﻦ ﻋﻤﻠﻬﻢ ﻣﻦ ﺷﻲﺀ{ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺪﻩ ﺍﻵﻳﺔ‪ :‬ﳜﱪ ﺗﻌﺎﱃ ﻋﻦ ﻓﻀﻠﻪ ﻭﻛﺮﻣﻪ ﻭﺍﻣﺘﻨﺎﻧﻪ‬
‫ﻭﻟﻄﻔﻪ ﲞﻠﻘﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﺇﺫﺍ ﺍﺗﺒﻌﺘﻬﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﰲ ﺍﻹﳝﺎﻥ‬
‫ﻳﻠﺤﻘﻬﻢ ﺑﺂﺑﺎﺋﻬﻢ ﰲ ﺍﳌﻨـﺰﻟﺔ ﻭﺇﻥ ﱂ ﻳﺒﻠﻐﻮﺍ ﻋﻤﻠﻬﻢ ﻟﺘﻘﺮ ﺃﻋﲔ ﺍﻵﺑﺎﺀ ﺑﺎﻷﺑﻨﺎﺀ‬
‫ﻋﻨﺪﻫﻢ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻓﻴﺠﻤﻊ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﺑﺄﻥ ﻳﺮﻓﻊ ﺍﻟﻨﺎﻗﺺ‬
‫ﺍﻟﻌﻤﻞ ﺑﻜﺎﻣﻞ ﺍﻟﻌﻤﻞ ﻭﻻ ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﻋﻤﻠﻪ ﻭﻣﻨـﺰﻟﺘﻪ‪ ،‬ﻟﻠﺘﺴﺎﻭﻱ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺫﺍﻙ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻇﻨﻪ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺮﺟﻞ ﺍﳉﻨﺔ ﺳﺄﻝ ﻋﻦ ﺃﺑﻮﻳﻪ ﻭﺯﻭﺟﺘﻪ‬
‫ﻭﻭﻟﺪﻩ ﻓﻴﻘﺎﻝ‪ :‬ﺇﻧـﻬﻢ ﱂ ﻳﺒﻠﻐﻮﺍ ﺩﺭﺟﺘﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﻗﺪ ﻋﻤﻠﺖ ﱄ‬
‫ﻭﳍﻢ‪ ،‬ﻓﻴﺆﻣﺮ ﺑﺈﳊﺎﻗﻬﻢ ﺑﻪ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺒﺎﺱ‪} :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ‬
‫ﺫﺭﻳﺎﺗـﻬﻢ{ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﺍﷲ ﻟﲑﻓﻊ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ ﰲ ﺩﺭﺟﺘﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺩﻭﻧﻪ ﰲ ﺍﻟﻌﻤﻞ ﻟﺘﻘﺮ ﺑـﻬﻢ‬
‫ﻋﻴﻨﻪ ﰒ ﻗﺮﺃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ{ ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬
‫ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ ﺃﳊﻘﻨﺎ ﺑـﻬﻢ ﺫﺭﻳﺎﺗـﻬﻢ{‪ ،‬ﻫﻢ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ‬
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‫ﳝﻮﺗﻮﻥ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻨﺎﺯﳍﻢ ﺃﺭﻓﻊ ﻣﻦ ﻣﻨﺎﺯﳍﻢ ﺃﳊﻘﻮﺍ ﺑﺂﺑﺎﺋﻬﻢ‬
‫ﻭﱂ ﻳﻨﻘﺼﻮﺍ ﻣﻦ ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ ﻋﻤﻠﻮﻫﺎ ﺷﻴﺌﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺍﺧﺘﻠﻒ ﰲ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻓﻘﻴﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﺃﺭﺑﻊ ﺭﻭﺍﻳﺎﺕ‪ :‬ﺍﻷﻭﱃ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻟﲑﻓﻊ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ ﻣﻌﻪ ﰲ ﺩﺭﺟﺘﻪ ﰲ‬
‫ﺍﳉﻨﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺩﻭﻧﻪ ﰲ ﺍﻟﻌﻤﻞ ﻟﺘﻘﺮ ﺑـﻬﻢ ﻋﻴﻨﻪ ﻭﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﻨﺤﺎﺱ ﻣﺮﻓﻮﻋﺎ ﰲ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻟﻪ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﲑﻓﻊ‬
‫ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ ﻣﻌﻪ ﰲ ﺩﺭﺟﺘﻪ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﻛﺎﻥ ﱂ ﻳﺒﻠﻐﻬﺎ ﺑﻌﻤﻠﻪ ﻟﺘﻘﺮ ﺑـﻬﻢ‬
‫ﻋﻴﻨﻪ‪ ،‬ﰒ ﻗﺮﺃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ{ ﺍﻵﻳﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻓﺼﺎﺭ ﺍﳊﺪﻳﺚ ﻣﺮﻓﻮﻋﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻛﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻷﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻻ ﻳﻘﻮﻝ ﻫﺬﺍ ﺇﻻ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﻧﻪ ﺇﺧﺒﺎﺭ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﲟﺎ ﻳﻔﻌﻠﻪ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻵﺑﺎﺀ ﺃﺭﻓﻊ ﺩﺭﺟﺔ ﺭﻓﻊ ﺍﷲ ﺍﻷﺑﻨﺎﺀ ﺇﱃ ﺍﻵﺑﺎﺀ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺑﻨﺎﺀ ﺃﺭﻓﻊ ﺩﺭﺟﺔ ﺭﻓﻊ ﺍﷲ ﺍﻵﺑﺎﺀ ﺇﱃ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﺎﻵﺑﺎﺀ ﺩﺍﺧﻠﻮﻥ ﰲ‬
‫ﺍﺳﻢ ﺍﻟﺬﺭﻳﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﺁﻳﺔ ﳍﻢ ﺃﻧﺎ ﲪﻠﻨﺎ ﺫﺭﻳﺘﻬﻢ ﰲ ﺍﻟﻔﻠﻚ ﺍﳌﺸﺤﻮﻥ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﺎ ﻳﺮﻓﻌﻪ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺩﺧﻞ‬
‫ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﺳﺄﻝ ﺃﺣﺪﻫﻢ ﻋﻦ ﺃﺑﻮﻳﻪ ﻭﻋﻦ ﺯﻭﺟﺘﻪ ﻭﻭﻟﺪﻩ ﻓﻴﻘﺎﻝ ﳍﻢ‪:‬‬
‫ﺇﻧـﻬﻢ ﱂ ﻳﺪﺭﻛﻮﺍ ﻣﺎ ﺃﺩﺭﻛﺖ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﺇﱐ ﻋﻤﻠﺖ ﱄ ﻭﳍﻢ‪ ،‬ﻓﻴﺆﻣﺮ‬
‫ﺑﺈﳊﺎﻗﻬﻢ ﺑﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺣﺎﺷﻴﺔ ﺍﳉﻤﻞ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ‪ :‬ﺍﺫﻳﺎﺕ ﻫﻨﺎﺗﺼﺪﻕ ﻋﻠﻰ ﺍﻵﺑﺎﺀ‬
‫ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﻛﺎﻥ ﻋﻤﻠﻪ ﻛﺜﲑﺍ ﺃﳊﻖ ﺑﻪ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ ﰲ ﺍﻟﻌﻤﻞ‬
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‫ﺃﺑﺎ ﻛﺎﻥ ﺃﻭ ﺍﺑﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ‪ .‬ﻭﻳﻠﺤﻖ ﺑﺎﻟﺬﺭﻳﺔ ﻣﻦ‬
‫ﺍﻟﻨﺴﺐ ﺍﻟﺬﺭﻳﺔ ﻣﻦ ﺍﻟﺴﺒﺐ ﻭﻫﻮ ﺍﶈﺒﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ﺃﺧﺬ ﻋﻠﻢ ﺃﻭ ﻋﻤﻞ‬
‫ﻛﺎﻧﺖ ﺃﺟﺪﺭ‪ ،‬ﻓﺘﻜﻮﻥ ﺫﺭﻳﺔ ﺍﻹﻓﺎﺩﺓ ﻛﺬﺭﻳﺔ ﺍﻟﻮﻻﺩﺓ ﺍﻫـ ﺧﻄﻴﺐ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﰱ ﺫﻟﻚ ﻓﻘﺎﻝ‬
‫ﺑﻌﻀﻬﻢ‪ :‬ﻣﻌﻨﺎﻩ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ ﺃﳊﻘﻨﺎ ﺑـﻬﻢ‬
‫ﺫﺭﻳﺎﺗـﻬﻢ‪ ،‬ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﱂ ﻳﺒﻠﻐﻮﺍ ﺑﺄﻋﻤﺎﳍﻢ ﺩﺭﺟﺎﺕ ﺁﺑﺎﺋﻬﻢ‬
‫ﺗﻜﺮﻣﺔ ﻵﺑﺎﺋﻬﻢ ﺍﳌﺆﻣﻨﲔ ﻭﻣﺎ ﺃﻟﺘﻨﺎ ﺁﺑﺎﺀﻫﻢ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﺟﻮﺭ ﺃﻋﻤﺎﳍﻢ ﻣﻦ‬
‫ﺷﻲﺀ‪ ،‬ﰒ ﻧﻘﻞ ﺍﺑﻦ ﺟﺮﻳﺮ ﺑﺴﻨﺪﻩ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻄﺮﻕ‪ ،‬ﻓﻤﻤﺎ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﲑﻓﻊ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ ﰲ ﺩﺭﺟﺘﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬
‫ﺩﻭﻧﻪ ﰲ ﺍﻟﻌﻤﻞ ﻟﺘﻘﺮ ﺑـﻬﻢ ﻋﻴﻨﻪ‪ ،‬ﰒ ﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﰲ ﻟﻔﻆ ﺁﺧﺮ‪ :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﲑﻓﻊ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ ﻣﻌﻪ ﰲ ﺩﺭﺟﺘﻪ‪ .‬ﻭﰲ‬
‫ﺁﺧﺮ‪ :‬ﺍﳌﺆﻣﻦ ﺗﺮﻓﻊ ﻟﻪ ﺫﺭﻳﺘﻪ ﻓﻴﻠﺤﻘﻮﻥ ﺑﻪ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺩﻭﻧﻪ ﰲ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺑﻞ ﻣﻌﲎ ﺫﻟﻚ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ‬
‫ﺃﳊﻘﻨﺎ ﺑـﻬﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﻓﺄﺩﺧﻠﻨﺎﻫﻢ ﺍﳉﻨﺔ ﺑﻌﻤﻞ ﺁﺑﺎﺋﻬﻢ ﻭﻣﺎ ﺃﻟﺘﻨﺎ ﺍﻵﺑﺎﺀ ﻣﻦ‬
‫ﻋﻤﻠﻬﻢ ﻣﻦ ﺷﻲﺀ ‪ .‬ﰒ ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﲟﻦ ﻓﺴّﺮ ﺍﻵﻳﺔ ﺑـﻬﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻣﻨﻬﻢ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﻏﲑﻩ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺃﻗﻮﺍﻻ ﺃﺧﺮﻯ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﻭﱃ‬
‫ﺍﻷﻗﻮﺍﻝ ﺑﺎﻟﺼﻮﺍﺏ ﻭﺃﺷﺒﻬﻬﺎ ﲟﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﻇﺎﻫﺮ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ‬
‫ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻫـ ‪.‬‬
‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﺬﺭﻳﺔ ﺗﻠﺤﻖ‬
‫ﺑﺂﺑﺎﺋﻬﻢ ﰲ ﺍﳉﻨﺔ ﻭﲡﻌﻞ ﻣﻌﻬﻢ ﰲ ﺩﺭﺟﺎﺗـﻬﻢ ﻭﺇﻥ ﻗﺼﺮﺕ ﺃﻋﻤﺎﻝ ﺍﻟﺬﺭﻳﺔ‬
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‫ﻋﻦ ﺃﻋﻤﺎﻝ ﺁﺑﺎﺋﻬﻢ ﺗﻜﺮﻣﺔ ﻷﺑﺎﺋﻬﻢ‪ ،‬ﻭﻻ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭ ﻋﻤﻠﻬﻢ ﺷﻲﺀ‪.‬‬
‫ﻓﻬﺬﺍ ﻧﺴﺐ ﻻ ﻳﻨﻘﻄﻊ ﰲ ﺍﻵﺧﺮﺓ ﺑﻞ ﻳﻨﻔﻊ ﻓﻴﻬﺎ ﻻﳏﺎﻟﺔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪ :‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ :‬ﻳﺪﺧﻞ ﺍﻟﺮﺟﻞ‬
‫ﺍﳉﻨﺔ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﺃﻳﻦ ﺃﰊ ﻭﺟﺪﻱ ﻭﺃﻣﻲ؟ ﻭﺃﻳﻦ ﻭﻟﺪﻱ ﻭﻭﻟﺪ ﻭﻟﺪﻱ‪،‬‬
‫ﻭﺃﻳﻦ ﺯﻭﺟﺎﰐ؟ ﻓﻴﻘﺎﻝ‪ :‬ﺇﻧـﻬﻢ ﱂ ﻳﻌﻤﻠﻮﺍ ﻛﻌﻤﻠﻚ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎﺭﺏ ﻛﻨﺖ‬
‫ﺃﻋﻤﻞ ﱄ ﻭﳍﻢ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﺩﺧﻠﻮﻫﻢ ﺍﳉﻨﺔ‪ .‬ﰒ ﺗﻼ‪} :‬ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﻌﺮﺵ‬
‫ﻭﻣﻦ ﺣﻮﻟﻪ ﺇﱃ ﻗﻮﻟﻪ ﻭﻣﻦ ﺻﻠﺢ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﺃﺯﻭﺍﺟﻬﻢ ﻭﺫﺭﻳﺎﺗـﻬﻢ{‪.‬‬
‫ﻭﻳﻘﺮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﻮﻟﻪ‪} :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ‬
‫ﺃﳊﻘﻨﺎ ﺑـﻬﻢ ﺫﺭﻳﺎﺗـﻬﻢ{ ﺍﻫـ ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﻛﺜﲑ ﳐﺘﺼﺮﺍ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺃﻱ ﺳﺎﻭﻳﻨﺎ ﺑﲔ ﺍﻟﻜﻞ ﰲ ﺍﳌﻨـﺰﻟﺔ ﻟﺘﻘﺮ‬
‫ﺃﻋﻴﻨﻬﻢ ﻭﻣﺎ ﻧﻘﺼﻨﺎ ﺍﻟﻌﺎﱄ ﺣﱴ ﺳﺎﻭﻯ ﺍﻟﺪﺍﱐ ﺑﻞ ﺭﻓﻌﻨﺎ ﻧﺎﻗﺺ ﺍﻟﻌﻤﻞ‬
‫ﻓﺴﺎﻭﻳﻨﺎﻩ ﺑﻜﺜﲑ ﺍﻟﻌﻤﻞ ﺗﻔﻀﻼ ﻣﻨّﺎ ﻭﻣﻨّﺔ ﺍﻫـ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺟﻨﺎﺕ ﻋﺪﻥ ﻳﺪﺧﻠﻮﻧـﻬﺎ ﻭﻣﻦ‬
‫ﺻﻠﺢ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﺃﺯﻭﺍﺟﻬﻢ ﻭﺫﺭﻳﺎﺗـﻬﻢ{‪ ،‬ﺃﻱ ﳚﻤﻊ ﺑﻴﻨﻬﻢ ﻭﺑﲔ‬
‫ﺃﺣﺒﺎﺑـﻬﻢ ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻫﻠﲔ ﻭﺍﻷﺑﻨﺎﺀ ﳑﻦ ﻫﻮ ﺻﺎﱀ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺔ‬
‫ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻟﺘﻘﺮ ﺃﻋﻴﻨﻬﻢ ﺑـﻬﻢ ﺣﱴ ﺇﻧﻪ ﺗﺮﻓﻊ ﺩﺭﺟﺔ ﺍﻷﺩﱏ ﺇﱃ ﺩﺭﺟﺔ‬
‫ﺍﻷﻋﻠﻰ ﺍﻣﺘﻨﺎﻧﺎ ﻣﻦ ﺍﷲ ﻭﺇﺣﺴﺎﻧﺎ ﻣﻦ ﻏﲑ ﺗﻨﻘﻴﺺ ﻟﻸﻋﻠﻰ ﻋﻦ ﺩﺭﺟﺘﻪ ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﺗﺒﻌﻨﺎﻫﻢ ﺫﺭﻳﺎﺗـﻬﻢ ﺑﺈﳝﺎﻥ ﺃﳊﻘﻨﺎ ﺑـﻬﻢ‬
‫ﺫﺭﻳﺎﺗـﻬﻢ‪.‬‬
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‫ﻭﻗﺎﻝ ﺍﳉﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺗﻔﺴﲑﻩ ﳍﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻳﻜﻮﻧﻮﻥ ﰲ ﺩﺭﺟﺎﺗـﻬﻢ‬

‫ﺗﻜﺮﻣﺔ ﳍﻢ ﻭﺇﻥ ﱂ ﻳﻌﻤﻠﻮﺍ ﺑﻌﻤﻠﻬﻢ‪.‬‬
‫ﻓﻌﻠﻢ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻥ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻟﺼﺎﳊﲔ ﻳﻨﻔﻊ ﺫﺭﻳﺎﺗـﻬﻢ‪ ،‬ﻭﺃﻥ ﺻﻼﺡ‬
‫ﺍﻷﻭﻻﺩ ﻳﻨﻔﻊ ﺃﺻﻮﳍﻢ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰱ ﺍﻧﺘﻔﺎﻉ ﺍﻷﻭﻻﺩ ﺑﺼﻼﺡ ﺁﺑﺎﺋﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‬

‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﺃﻥ ﺻﻼﺡ ﺍﻷﺑﺎﺀ ﻳﻨﻔﻊ ﺫﺭﻳﺎﺗـﻬﻢ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺛﺒﺖ ﺃﻳﻀﺎ ﺃﻥ‬
‫ﺻﻼﺣﻬﻢ ﻳﻨﻔﻊ ﺃﻭﻻﺩﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻳﻨﻔﻌﻬﻢ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻛﺎﻥ ﺃﺑﻮﳘﺎ ﺻﺎﳊﺎ{‪ :‬ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﳛﻔﻆ ﰲ ﺫﺭﻳﺘﻪ ﻭﺗﺸﻤﻞ ﺑﺮﻛﺔ ﻋﺒﺎﺩﺗﻪ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﺑﺸﻔﺎﻋﺘﻪ ﻓﻴﻬﻢ ﻭﺭﻓﻊ ﺩﺭﺟﺘﻬﻢ ﺇﱃ ﺃﻋﻠﻰ ﺩﺭﺟﺔ ﰲ ﺍﳉﻨﺔ ﻟﺘﻘ ّﺮ ﻋﻴﻨﻪ ﺑـﻬﻢ‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻭﺭﺩﺕ ﺑﻪ ﺍﻟﺴﻨﺔ‪ .‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬
‫ﺣﻔﻈﺎ ﺑﺼﻼﺡ ﺃﺑﻴﻬﻤﺎ ﻭﱂ ﻳﺬﻛﺮ ﳍﻢ ﺻﻼﺣﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮﳘﺎ ﺻﺎﳊﺎ‪ :‬ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺃﻧﻪ‬
‫ﻭﺍﻟﺪﳘﺎ ﺩﻧﻴﺔ )‪.(١‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻷﺏ ﺍﻟﺴﺎﺑﻊ ﻗﺎﻟﻪ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﺎﺷﺮ ﻓﺤﻔﻈﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﻛﺎﺷﺤﺎ‪ ،‬ﻗﺎﻟﻪ ﻣﻘﺎﺗﻞ ‪ .‬ﻓﻔﻴﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﻔﻆ‬
‫ﺍﻟﺼﺎﱀ ﰲ ﻧﻔﺴﻪ ﻭﰲ ﻭﻟﺪﻩ ﻭﺇﻥ ﺑﻌﺪﻭﺍ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﻔﻆ‬
‫ﺍﻟﺼﺎﱀ ﰲ ﺳﺒﻌﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﺍﻫـ‪.‬‬

‫‪١‬ﻗﻮﻟﻪ ﺩﻧﻴﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﺑﻦ ﻋﻤﻪ ِﺩﻧْﻴﺎ ﻭ ِﺩْﻧَﻴ ﹰﺔ ﺃﻱ ﻟﹶﺤﺎﹰ‪ ،‬ﻳﻌﲎ‪ :‬ﺭﲪﺎ ﺃﺩﻧَﻰ ﺇﻟﻴﻪ ﻣﻦ ﻏﲑﻩ ‪.‬‬
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‫ﺏ ﺍﻷﺻﻮﻝ ﻭﻋﺼﻴﺎﻧَـﻬﻢ ﻻ ﻳﻀﺮ ﺍﻟﻔﺮﻭﻉ‬

‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‪ :‬ﰱ ﺃﻥ ﺫﻧﻮ َ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺫﻧﻮﺏ ﺍﻷﺻﻮﻝ ﻭﻋﺼﻴﺎﻧـﻬﻢ ﻻ ﻳﻀﺮ ﻓﺮﻭﻋﻬﻢ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻣﺎ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻴﻞ‪ :‬ﻳﻀﺮ ﻋﺼﻴﺎﻥ ﺍﻷﺻﻮﻝ ﻓﺮﻭﻋﻬﻢ‪ ،‬ﻓﻔﻲ ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‬
‫ﺍﻟﺸﺮﻭﺍﱐ ﻋﻠﻰ ﲢﻔﺔ ﺍﶈﺘﺎﺝ)‪ . (١‬ﻗﻴﻞ‪ :‬ﺃﻭﻝ ﻣﻦ ﺣﺎﺽ ﺃﻣﻨﺎ ﺣﻮﺍﺀ ﳌﺎ ﻛﺴﺮﺕ‬
‫ﺷﺠﺮﺓ ﺍﳊﻨﻄﺔ ﻭﺃﺩﻣﺘﻬﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻷﺩﻣﻴﻨﻚ ﻛﻤﺎ‬
‫ﺃﺩﻣﻴﺖ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ‪ .‬ﻭﳌﺎ ﺃﺩﻣﺖ ﺍﻟﺸﺠﺮﺓ ﻋﺎﻗﺐ ﺍﷲ ﺑﻨﺎﺗـﻬﺎ ﺑﺎﳊﻴﺾ‬
‫ﻭﺍﻟﻮﻻﺩﺓ ﻭﺍﻟﻨﻔﺎﺱ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻳﺎ ﺩﺍﻭﺩ ﺃﻧﺎ ﺍﻟﺮﺏ ﺍﳌﻌﺒﻮﺩ ﺃﻋﺎﻣﻞ ﺍﻟﺬﺭﻳﺔ ﲟﺎ‬
‫ﻓﻌﻞ ﺍﳉﺪﻭﺩ ﺍﻫـ ‪.‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻘﺎﺭﻱ ﰲ ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ ﰲ‬
‫ﺑﺎﺏ ﺍﳊﻴﺾ)‪ (٢‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻓﻌﺔ‪ :‬ﻗﻴﻞ‪ :‬ﺇﻥ ﺃﻣﻨﺎ ﺣﻮﺍﺀ ﳌﺎ ﻛﺴﺮﺕ ﺷﺠﺮﺓ‬
‫ﺍﳊﻨﻄﺔ ﻭﺃﺩﻣﺘﻬﺎ ﻗﺎﻝ ﺍﷲ‪ :‬ﻷﺩﻣﻴﻨﻚ ﻛﻤﺎ ﺃﺩﻣﻴﺘﻬﺎ‪ ،‬ﻭﺍﺑﺘﻼﻫﺎ ﺑﺎﳊﻴﺾ ﻫﻲ‬
‫ﻭﲨﻴﻊ ﺑﻨﺎﺗـﻬﺎ ﺇﱃ ﺍﻟﺴﺎﻋﺔ ﺍﻫـ ‪.‬‬
‫ﻭﺃﻣﺎ ﺫﻧﻮﺏ ﺍﻟﻔﺮﻭﻉ ﻓﺈﻧـﻬﺎ ﻻ ﺗﻀﺮ ﺃﺻﻮﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰱ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻥ ﺻﻼﺡ ﺍﻟﻮﺍﻟﺪ ﻳﻨﻔﻊ ﺃﻭﻻﺩﻩ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻥ ﻋﺼﻴﺎﻧﻪ ﻗﺪ ﻳﻀﺮ ﺃﻭﻻﺩﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻻ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺻﻼﺡ‬
‫ﺍﻷﻭﻻﺩ ﻳﻨﻔﻊ ﺃﺻﻮﳍﻢ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻋﺼﻴﺎﻥ ﺍﻷﻭﻻﺩ ﻻ ﻳﻀﺮ ﺃﺻﻮﳍﻢ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻨﻔﻊ ﺻﻼﺡ ﺍﻟﺰﻭﺝ ﺯﻭﺟﺘﻪ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬

‫‪١‬ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﰲ ﺑﺎﺏ ﺍﳊﻴﺾ ‪.‬‬

‫‪٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺟـ‪٢‬ﺹ‪. ٩٦‬‬
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‫ﻓﺎﺋﺪﺓ‪ :‬ﰱ ﺍﻧﺘﻔﺎﻉ ﺍﳌﺆﻣﻨﲔ ﺑﺎﺳﺘﻐﻔﺎﺭ ﺍﳌﻼﺋﻜﺔ ﻭﺩﻋﺎﺋﻬﻢ ﳍﻢ‬

‫ﻭﻛﺬﻟﻚ ﺗﻨﻔﻊ ﺍﳌﻼﺋﻜﺔ ﻣِﻦ ﲪﻠﺔ ﺍﻟﻌﺮﺵ ﻭ َﻣ ْﻦ ﺣﻮﻟﻪ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻓﺈﻧـﻬﻢ‬
‫ﻳﺴﺘﻐﻔﺮﻭﻥ ﳍﻢ ﻭﻳﺴﺄﻟﻮﻥ ﳍﻢ ﺍﻟﻮﻗﺎﻳﺔ ﻋﻦ ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﺃﻥ ﻳﺪﺧﻠﻬﻢ‬
‫ﻭﺁﺑﺎﺀﻫﻢ ﻭﺃﺯﻭﺍﺟﻬﻢ ﻭﺫﺭﻳﺎﺗـﻬﻢ ﺟﻨﺎﺕ ﻋﺪﻥ ﻭﻫﻲ ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ‬
‫ﺍﻟﻘﺮﻃﱯ)‪ (١‬ﻗﺼﻮﺭ ﻣﻦ ﺫﻫﺐ ﰲ ﺍﳉﻨﺔ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻨﺒﻴﻮﻥ ﻭﺍﻟﺼﺪﻳﻘﻮﻥ‬
‫ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺃﺋﻤﺔ ﺍﻟﻌﺪﻝ ﻓﺎﳌﻼﺋﻜﺔ ﺃﺭﺣﻢ ﻟﺒﲏ ﺁﺩﻡ ﻣﻦ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻗﺎﻝ‬
‫ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﺟﺪﻧﺎ ﺃﻧﺼﺢ ﻋﺒﺎﺩ ﺍﷲ ﻟﻌﺒﺎﺩ ﺍﷲ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻭﺟﺪﻧﺎ‬
‫ﺃﻏﺶ ﻋﺒﺎﺩ ﺍﷲ ﻟﻌﺒﺎﺩ ﺍﷲ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ )‪.(٢‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻭﻫﺬﺍ ﻣﻦ ﺳﺠﺎﻳﺎ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺈﻧـﻬﻢ‬
‫ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺩﻋﺎﺀ ﺍﳌﺆﻣﻦ ﻷﺧﻴﻪ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫ﺇﺫﺍ ﺩﻋﺎ ﺍﳌﺴﻠﻢ ﻷﺧﻴﻪ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ ﻗﺎﻝ ﺍﳌﻠﻚ‪ :‬ﺁﻣﲔ ﻭﻟﻚ ﲟﺜﻠﻪ ‪.‬‬
‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﺃﻥ ﺧﻠﻒ ﺑﻦ ﻫﺸﺎﻡ ﺍﻟﺒﺰﺍﺭ ﺍﻟﻘﺎﺭﻱ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻗﺮﺃ ﻋﻠﻰ‬
‫ﺳﻠﻴﻢ ﺑﻦ ﻋﻴﺴﻰ ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻜﻰ ﰒ ﻗﺎﻝ‪ :‬ﻳﺎﺧﻠﻒ‬
‫ﻣﺎ ﺃﻛﺮﻡ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﷲ ﻧﺎﺋﻤﺎ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻭﺍﳌﻼﺋﻜﺔ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻪ‪ .‬ﻗﺎﻝ‬
‫ﳛﲕ ﺑﻦ ﻣﻌﺎﺫ ﺍﻟﺮﺍﺯﻱ ﻷﺻﺤﺎﺑﻪ‪ :‬ﺍﻓﻬﻤﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻤﺎ ﰲ ﺍﻟﻌﺎﱂ ﺟﻨﺔ ﺃﺭﺟﻰ‬

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‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺭﺑﻨﺎ ﻭﺃﺩﺧﻠﻬﻢ ﺟﻨﺎﺕ ﻋﺪﻥ{‪ :‬ﻳﺮﻭﻯ ﺃﻥ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻟﻜﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ :‬ﻣﺎ ﺟﻨﺎﺕ ﻋﺪﻥ؟ ﻗﺎﻝ‪ :‬ﻗﺼﻮﺭ ﻣﻦ ﺫﻫﺐ ﻳﺪﺧﻠﻬﺎ‬
‫ﺍﻟﻨﺒﻴﻮﻥ ‪ .‬ﺍﱁ‪.‬‬
‫‪ ٢‬ﻳﻌﲏ‪} :‬ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﻟﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﻪ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﺑـﻬﻢ ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ‬
‫ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ{ ﺍﻵﻳﺔ‪.‬‬
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‫ﻣﻨﻬﺎ‪ ،‬ﺇﻥ ﻣﻠﻜﺎ ﻭﺍﺣﺪﺍ ﻟﻮ ﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﳉﻤﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻟﻐﻔﺮ ﳍﻢ‪ ،‬ﻛﻴﻒ‬
‫ﻭﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ)‪ (١‬ﻭﲪﻠﺔ ﺍﻟﻌﺮﺵ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﻤﺆﻣﻨﲔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ :‬ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﷲ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﺍﳌﻼﺋﻜﺔ ﺧﲑ ﻣﻦ ﺍﺑﻦ ﺍﻟﻜﻮﺍﺀ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ ﳌﻦ ﰲ ﺍﻷﺭﺽ ﻭﺍﺑﻦ ﺍﻟﻜﻮﺍﺀ‬
‫ﻳﺸﻬﺪ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻜﻔﺮ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﻭﺍﳌﻼﺋﻜﺔ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﺑـﻬﻢ‬
‫ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﳌﻦ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺑﻴﺎﻧﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻐﺎﻓﺮ‪-‬‬
‫}ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ{‪.‬‬

‫) ‪(١‬‬
‫ﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﳌﺴﺘﻐﻔﺮﻳﻦ ﻟﻠﻤﺆﻣﻨﲔ ﻫﻢ ﲪﻠﺔ ﺍﻟﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﻪ ﻓﻘﻂ ﳌﺎ ﰲ ﺁﻳﺔ ﺍﻟﺸﻮﺭﻯ‪-‬‬
‫}ﻭﺍﳌﻼﺋﻜﺔ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﺑـﻬﻢ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﳌﻦ ﰲ ﺍﻵﺭﺽ{ ‪ .‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺁﻳﺔ‬
‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﲣﺼﺺ ﺍﻹﻃﻼﻕ ﰲ ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
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‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ ﺻﻠﺔ ﺍﻷﺭﺣﺎﺣﻢ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‬

‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﻛﺜﲑﺍ ﻣﻦ ﻣﺴﺎﻭﻱ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻭﻭﺟﻮﺏ ﻣﻘﺎﻃﻌﺔ ﻣﻦ ﺣﺂ ّﺩ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮﻛﺎﻥ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﻛﺎﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺘﱪﻱ‬
‫ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺸﲑﺓ ﺍﳌﺘﻤﺮﺩﺓ ﺍﻟﻌﺎﺻﻴﺔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﺫﻛﺮﻧﺎ ﺃﻳﻀﺎ ﺍﻟﻮﻋﻴﺪ‬
‫ﺍﻟﺸﺪﻳﺪ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻤﻦ ﺃﺣﺐ ﻗﺮﺍﺑﺘﻪ ﻭﺍﺧﺘﺎﺭﻫﺎ ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ‬
‫ﻃﺒﻊ ﺍﻹﻧﺴﺎﻥ ﳎﺒﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻂ ﻭﺍﻹﻓﺮﺍﻁ ﻭﺍﳋﲑ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺨﻔﺖ‬
‫ﺃﻥ ﻳﺘﺨﻴّﻞ ﻣﺘﺨﻴّﻞ ﺃﻥ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺇﻋﺎﻧﺘﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ﻳﻜﻮﻥ ﺗﻌﺼﺒﺎ‪،‬‬
‫ﻓﻴﺘﺤﺮّﺝ ﻋﻦ ﺫﻟﻚ ﻭﻳﻘﻊ ﰲ ﻭﺭﻃﺔ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ‬
‫ﺍﻟﺘﻌﺼﺐ ﺍﳌﺬﻣﻮﻡ‪ ،‬ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﺃﳊﻖ ﺑﺬﻟﻚ ﻓﻀﻴﻠﺔ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺍﻹﺣﺴﺎﻥ‬
‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺃﺫﻛﺮ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﰲ ﻗﻄﻴﻌﺘﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ‬
‫ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﳉﺎﺭ ﺫﻱ ﺍﻟﻘﺮﰉ ﻭﺍﳉﺎﺭ ﺍﳉﻨﺐ‬
‫ﻭﺍﻟﺼﺎﺣﺐ ﺑﺎﳉﻨﺐ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻣﺎ ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ { ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫}ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﺗﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ‬
‫ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺃﻥ ﻳﻮﺻﻞ{‬
‫ﻭﰲ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻟﻺﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻳﻮﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﺼﻞ ﺭﲪﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ‬
‫ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﲑﺍ ﺃﻭ ﻟﻴﺼﻤﺖ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳋﻠﻖ‬
‫ﺣﱴ ﺇﺫﺍ ﻓﺮﻍ ﻣﻨﻬﻢ ﻗﺎﻣﺖ ﺍﻟﺮﺣﻢ ﻓﻘﺎﻟﺖ‪ :‬ﻫﺬﺍ ﻣﻘﺎﻡ ﺍﻟﻌﺎﺋﺬ ﺑﻚ ﻣﻦ‬
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‫ﺍﻟﻘﻄﻴﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻣﺎ ﺗﺮﺿﲔ ﺃﻥ ﺃﺻﻞ ﻣﻦ ﻭﺻﻠﻚ‪ ،‬ﻭﺃﻗﻄﻊ ﻣﻦ ﻗﻄﻌﻚ؟‬

‫ﻚ ﻟﻚِ‪ ،‬ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻗﺎﻟﺖ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻟ ِ‬
‫ﺍﻗﺮﺃﻭﺍ ﺇﻥ ﺷﺌﺘﻢ }ﻓﻬﻞ ﻋﺴﻴﺘﻢ ﺇﻥ ﺗﻮﻟﻴﺘﻢ ﺃﻥ ﺗﻔﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ ﻭﺗﻘﻄﻌﻮﺍ‬
‫ﺃﺭﺣﺎﻣﻜﻢ ﺃﺅﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻟﻌﻨﻬﻢ ﺍﷲ ﻓﺄﺻﻤّﻬﻢ ﻭﺃﻋﻤﻰ ﺃﺑﺼﺎﺭﻫﻢ{ ﻣﺘﻔﻖ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ‪ :‬ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻣﻦ ﻭﺻﻠﻚ ﻭﺻﻠﺘﻪ‪ ،‬ﻭﻣﻦ ﻗﻄﻌﻚ‬
‫ﻗﻄﻌﺘﻪ ‪.‬‬
‫ﻭﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﱄ ﻗﺮﺍﺑﺔ ﺃﺻﻠﻬﻢ‬
‫ﱃ ﻭﺃﺣﻠﻢ ﻋﻨﻬﻢ ﻭﳚﻬﻠﻮﻥ ﻋﻠﻰّ‪،‬‬ ‫ﺴﻦُ ﺇﻟﻴﻬﻢ ﻭﻳﺴﻴﺌﻮﻥ ﺇ ﹼ‬ ‫ﻭﻳﻘﻄﻌﻮﱐ‪ ،‬ﻭﺃﹸ ْﺣ ِ‬
‫ﺖ ﻓﻜﺄﳕﺎ ﺗﺴﻔﹼﻬﻢ ﺍﹾﻟ َﻤﻞﱠ ﻭﻻ ﻳﺰﺍﻝ ﻣﻌﻚ ﻣﻦ ﺍﷲ‬ ‫ﺖ ﻛﻤﺎ ﻗﻠ َ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻟﺌﻦ ﻛﻨ َ‬
‫ﻇﻬﲑ ﻋﻠﻴﻬﻢ ﻣﺎ ﺩﻣﺖ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭﺗﺴﻔﹼﻬﻢ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮ‬
‫ﺍﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺍﳌ ﹼﻞ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻼﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻣﺎﺩ‬
‫ﺍﳊﺎﺭّ‪ ،‬ﺃﻱ ﻛﺄﳕﺎ ﺗﻄﻌﻤﻬﻢ ﺍﻟﺮﻣﺎﺩ ﺍﳊﺎﺭّ‪ ،‬ﻭﻫﻮ ﺗﺸﺒﻴﻪ ﳌﺎ ﻳﻠﺤﻘﻬﻢ ﻣﻦ ﺍﻹﰒ ﲟﺎ‬
‫ﻳﻠﺤﻖ ﺁﻛﻞ ﺍﻟﺮﻣﺎﺩ ﺍﳊﺎ ّﺭ ﻣﻦ ﺍﻷﱂ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﶈﺴﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻟﻜﻦ‬
‫ﻳﻨﺎﳍﻢ ﺇﰒ ﻋﻈﻴﻢ ﺑﺘﻘﺼﲑﻫﻢ ﰲ ﺣﻘﻪ ﻭﺇﺩﺧﺎﳍﻢ ﺍﻷﺫﻯ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻣﻦ‬
‫ﺃﺣﺐ ﺃﻥ ﻳﺒﺴﻂ ﻟﻪ ﰲ ﺭﺯﻗﻪ ﻭﻳﻨﺴﺄ ﻟﻪ ﰲ ﺃﺛﺮﻩ ﻓﻠﻴﺼﻞ ﺭﲪﻪ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻣﻌﲎ ﻳﻨﺴﺄ ﻟﻪ ﰲ ﺃﺛﺮﻩ ﺃﻱ ﻳﺆﺧﺮ ﻟﻪ ﰲ ﺃﺟﻠﻪ ﻭﻋﻤﺮﻩ ‪.‬‬
‫ﻭﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻃﻠﺤﺔ ﺃﻛﺜﺮ ﺍﻷﻧﺼﺎﺭ ﺑﺎﳌﺪﻳﻨﺔ ﻣﺎﻻ ﻣﻦ ﳔﻞ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺐ ﺃﻣﻮﺍﻟﻪ ﺇﻟﻴﻪ ﺑﲑﺣﺎﺀ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺴﺘﻘﺒﻠ ﹶﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺃﺣ ّ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﺧﻠﻬﺎ ﻭﻳﺸﺮﺏ ﻣﻦ ﻣﺎﺀ ﻓﻴﻬﺎ ﻃﻴﺐ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﻫﺬﻩ‬
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‫ﺍﻵﻳﺔ‪} :‬ﻟﻦ ﺗﻨﺎﻟﻮﺍ ﺍﻟﱪ ﺣﱴ ﺗﻨﻔﻘﻮﺍ ﳑﺎ ﲢﺒﻮﻥ{ ﻗﺎﻡ ﺃﺑﻮ ﻃﻠﺤﺔ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ‪} :‬ﻟﻦ‬
‫ﺗﻨﺎﻟﻮﺍ ﺍﻟﱪ ﺣﱴ ﺗﻨﻔﻘﻮﺍ ﳑﺎ ﲢﺒﻮﻥ{ ﻭﺇﻥ ﺃﺣﺐ ﻣﺎﱄ ﺇ ﹼ‬
‫ﱃ ﺑﲑﺣﺎﺀ‪ ،‬ﻭﺇﻧـﻬﺎ‬
‫ﺻﺪﻗﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﺭﺟﻮ ﺑﺮﻫﺎ ﻭﺫﺧﺮﻫﺎ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻀﻌﻬﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ‬
‫ﺣﻴﺚ ﺃﺭﺍﻙ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺑﺦ!! ﺫﻟﻚ ﻣﺎﻝ‬
‫ﺖ ﻭﺇﱐ ﺃﺭﻯ ﺃﻥ ﲡﻌﻠﻬﺎ ﰲ‬ ‫ﺖ ﻣﺎ ﻗﻠ َ‬
‫ﺭﺍﺑﺢ ﺫﻟﻚ ﻣﺎﻝ ﺭﺍﺑﺢ‪ ،‬ﻭﻗﺪ ﲰﻌ ُ‬
‫ﺍﻷﻗﺮﺑﲔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮﻃﻠﺤﺔ‪ :‬ﺃﻓﻌﻞ ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺴﻤﻬﺎ ﺃﺑﻮﻃﻠﺤﺔ ﰲ ﺃﻗﺎﺭﺑﻪ‬
‫ﻭﺑﲏ ﻋﻤﻪ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﺻﻠﹶﻬﺎ‪،‬‬ ‫ﺖ َﺭ ِﺣﻤُﻪُ َﻭ َ‬
‫ﻟﻴﺲ ﺍﻟﻮﺍﺻﻞ ﺑﺎﳌﻜﺎﻓﺊ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻮﺍﺻﻞ ﺍﻟﺬﻱ ﺇﺫﺍ ﹶﻗ ﹶﻄ َﻌ ْ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻗﻄﻌﺖ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺍﻟﻄﺎﺀ‪ ،‬ﻭ ﺭﲪﻪ ‪ :‬ﻣﺮﻓﻮﻉ‪.‬‬
‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺍﻟﺮﺣﻢ ﻣﻌﻠﻘﺔ ﺑﺎﻟﻌﺮﺵ ﺗﻘﻮﻝ‪ :‬ﻣﻦ ﻭﺻﻠﲏ ﻭﺻﻠﻪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻗﻄﻌﲏ ﻗﻄﻌﻪ ﺍﷲ‪،‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻦ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﺍﳊﺮﺙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻧـﻬﺎ ﺃﻋﺘﻘﺖ َﻭِﻟْﻴﺪَﺓ‬
‫ﻭﱂ ﺗﺴﺘﺄﺫﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻣﻬﺎ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻋﻠﻴﻬﺎ‬
‫ﺕ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﱐ ﺃﻋﺘﻘﺖ ﻭﻟﻴﺪﰐ؟ ﻗﺎﻝ‪ :‬ﺃﻭ ﻓﻌﻠﺖ؟‬ ‫ﻓﻴﻪ ﻗﺎﻟﺖ‪ :‬ﹶﺃ َﺷﻌَﺮ َ‬
‫ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﺃﻋﻄﻴﺘﻬﺎ ﺃﺧﻮﺍﻟﻚ ﻛﺎﻥ ﺃﻋﻈ َﻢ ﻷﺟﺮﻙِ‪ ،‬ﻣﺘﻔﻖ‬
‫ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻦ ﺯﻳﻨﺐ ﺍﻟﺜﻘﻔﻴﺔ ﺍﻣﺮﺃﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻋﻨﻬﺎ ﻗﺎﻟﺖ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺗﺼﺪﻗﻦ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺴﺎﺀ ﻭﻟﻮ ﻣﻦ‬
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‫ﺣﻠﻴّﻜﻦّ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺮﺟﻌﺖ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻧﻚ ﺭﺟﻞ‬

‫ﺧﻔﻴﻒ ﺫﺍﺕ ﺍﻟﻴﺪ‪ ،‬ﻭﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﺪﻗﺔ‬
‫ﻓﺄﺗﻪ ﻓﺎﺳﺄﻟﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﳚﺰﺉ ﻋﲏ‪ ،‬ﻭﺇﻻ ﺻﺮﻓﺘﻬﺎ ﺇﱃ ﻏﲑﻛﻢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻋﺒﺪ ﺍﷲ‪ :‬ﺑﻞ ﺍﺋﺘﻴﻪ ﺃﻧﺖ‪ ،‬ﻓﺎﻧﻄﻠﻘﺖ ﻓﺈﺫﺍ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺑﺒﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺎﺟﱵ ﺣﺎﺟﺘﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺪ ﺃﻟﻘﻴﺖ ﻋﻠﻴﻪ ﺍﳌﻬﺎﺑﺔ‪ ،‬ﻓﺨﺮﺝ ﻋﻠﻴﻨﺎ ﺑﻼﻝ‪ ،‬ﻓﻘﻠﻨﺎ ﻟﻪ‪ :‬ﺍﺋﺖ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻚ ﺃﲡﺰﺉ ﺍﻟﺼﺪﻗﺔ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺧﱪﻩ ﺃﻥ ﺍﻣﺮﺃﺗﲔ ﺑﺎﻟﺒﺎﺏ ﺗﺴﺄﻻﻧ َ‬
‫ﻋﻨﻬﻤﺎ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻬﻤﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﻳﺘﺎﻡ ﰲ ﺣﺠﻮﺭﳘﺎ؟ ﻭﻻ ﲣﱪﻩ ﻣﻦ ﳓﻦ‪،‬‬
‫ﻓﺪﺧﻞ ﺑﻼﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺴﺄﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﳘﺎ؟ ﻗﺎﻝ‪ :‬ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺯﻳﻨﺐ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻱ ﺍﻟﺰﻳﺎﻧﺐ ﻫﻲ؟ ﻗﺎﻝ‪ :‬ﺍﻣﺮﺃﺓ ﻋﺒﺪ ﺍﷲ‪،‬‬
‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﳍﻤﺎ ﺃﺟﺮﺍﻥ‪ ،‬ﺃﺟﺮ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺃﺟﺮ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺻﺨﺮ ﺑﻦ ﺣﺮﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﺪﻳﺜﻪ ﺍﻟﻄﻮﻳﻞ ﰲ ﻗﺼﺔ‬
‫ﻫﺮﻗﻞ ﺃﻥ ﻫﺮﻗﻞ ﻗﺎﻝ ﻷﰊ ﺳﻔﻴﺎﻥ‪ :‬ﻓﻤﺎ ﺫﺍ ﻳﺄﻣﺮﻛﻢ ﺑﻪ؟ ﻳﻌﲏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﻘﻮﻝ‪ :‬ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ‬
‫ﻭﺍﺗﺮﻛﻮﺍ ﻣﺎ ﻳﻘﻮﻝ ﺁﺑﺎﺅﻛﻢ‪ ،‬ﻭﻳﺄﻣﺮﻧﺎ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﺼﻠﺔ‪،‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺇﻧﻜﻢ ﺳﺘﻔﺘﺤﻮﻥ ﺃﺭﺿﺎ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻘﲑﺍﻁ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺳﺘﻔﺘﺤﻮﻥ ﻣﺼﺮ‬
‫ﻭﻫﻲ ﺃﺭﺽ ﻳﺴﻤﻰ ﻓﻴﻬﺎ ﺍﻟﻘﲑﺍﻁ‪ ،‬ﻓﺎﺳﺘﻮﺻﻮﺍ ﺑﺄﻫﻠﻬﺎ ﺧﲑﺍ ﻓﺈﻥ ﳍﻢ ﺫﻣﺔ‬
‫ﻭﺭﲪﺎ ‪.‬‬
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‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﻓﺈﺫﺍ ﺍﻓﺘﺘﺤﺘﻤﻮﻫﺎ ﻓﺄﺣﺴﻨﻮﺍ ﺇﱃ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﳍﻢ ﺫﻣﺔ ﻭﺭﲪﺎ‪ ،‬ﺃﻭ‬
‫ﻗﺎﻝ‪ :‬ﺫﻣﺔ ﻭﺻﻬﺮﺍ‪ ،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻟﺮﺣﻢ ﺍﻟﱵ ﳍﻢ ﻛﻮﻥ ﻫﺎﺟﺮ‬
‫ﺃﻡ ﺇﲰﺎﻋﻴﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﺼﻬﺮ ﻛﻮﻥ ﻣﺎﺭﻳﺔ ﺃﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻬﻢ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﳌﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪}:‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ‬
‫ﺍﻷﻗﺮﺑﲔ{ ﺩﻋﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺮﻳﺸﺎ ﻓﺎﺟﺘﻤﻌﻮﺍ ﻓﻌ ّﻢ‬
‫ﺺ ﻭﻗﺎﻝ‪ :‬ﻳﺎﺑﲏ ﻋﺒﺪ ﴰﺲ‪ ،‬ﻳﺎﺑﲏ ﻛﻌﺐ ﺑﻦ ﻟﺆﻯ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ‬ ‫ﻭﺧ ّ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎﺑﲏ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ‬
‫ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎﺑﲏ ﻫﺎﺷﻢ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﺑﲏ‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎﻓﺎﻃﻤﺔ ﺃﻧﻘﺬﻱ ﻧﻔﺴﻚ ﻣﻦ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻓﺈﱐ ﻻ ﺃﻣﻠﻚ ﻟﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ﻏﲑ ﺃﻥ ﻟﻜﻢ ﺭﲪﺎ ﺳﺄﺑﻠﻬﺎ ﺑﺒﻼﳍﺎ ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ ‪.‬‬
‫ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺑﺒﻼﳍﺎ ﻫﻮ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻛﺴﺮﻫﺎ‪ ،‬ﻭﺍﻟﺒﻼﻝ‬
‫ﺍﳌﺎﺀ‪ ،‬ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ‪ :‬ﺳﺄﺻﻠﻬﺎ‪ ،‬ﺷﺒّﻪ ﻗﻄﻴﻌﺘﻬﺎ ﺑﺎﳊﺮﺍﺭﺓ ﺗﻄﻔﺄ ﺑﺎﳌﺎﺀ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺗﱪﺩ ﺑﺎﻟﺼﻠﺔ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺧﺎﻟﺪ ﺑﻦ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ‪:‬‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﺧﱪﱐ ﺑﻌﻤﻞ ﻳﺪﺧﻠﲏ ﺍﳉﻨﺔ ﻭﻳﺒﺎﻋﺪﱐ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺗﻌﺒﺪ ﺍﷲ ﻭﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ﻭﺗﺆﰐ‬
‫ﺍﻟﺰﻛﺎﺓ ﻭﺗﺼﻞ ﺍﻟﺮﺣﻢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻦ ﺳﻠﻤﺎﻥ ﺑﻦ ﻋﺎﻣﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﺃﻓﻄﺮ ﺃﺣﺪﻛﻢ ﻓﻠﻴﻔﻄﺮ ﻋﻠﻰ ﲤﺮ‪ ،‬ﻓﺈﻧﻪ ﺑﺮﻛﺔ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ ﲤﺮﺍ ﻓﺎﳌﺎﺀ ﻓﺈﻧﻪ‬
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‫ﻃﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﳌﺴﻜﲔ ﺻﺪﻗﺔ ﻭﻋﻠﻰ ﺫﻱ ﺍﻟﺮﺣﻢ ﺛﻨﺘﺎﻥ‪،‬‬

‫ﺻﺪﻗﺔ ﻭﺻﻠﺔ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺎﻝ‪ :‬ﺍﳋﺎﻟﺔ ﲟﻨـﺰﻟﺔ ﺍﻷﻡ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ‪.‬‬
‫ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﲏ‬
‫ﲟﻜﺔ ﰲ ﺃﻭﻝ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﻧﱯ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻭﻣﺎ ﻧﱯ؟ ﻗﺎﻝ‪:‬‬
‫ﺃﺭﺳﻠﲏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺑﺄﻱ ﺷﻲﺀ ﺃﺭﺳﻠﻚ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺳﻠﲏ ﺑﺼﻠﺔ ﺍﻷﺭﺣﺎﻡ‬
‫ﻭﻛﺴﺮ ﺍﻷﻭﺛﺎﻥ ﻭﺃﻥ ﻳﻮﺣﺪ ﺍﷲ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻲﺀ‪ ،‬ﻭﺫﻛﺮ ﲤﺎﻡ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻬﺎﺭﺍ ﻏﲑ ﺳﺮ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺁﻝ ﺑﲏ ﻓﻼﻥ ﻟﻴﺴﻮﺍ‬
‫ﺑﺄﻭﻟﻴﺎﺋﻲ‪ ،‬ﺇﳕﺎ ﻭﻟﻴﻲ ﺍﷲ ﻭﺻﺎﱀ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻟﻜﻦ ﳍﻢ ﺭﺣﻢ ﺃﺑﻠﻬﺎ ﺑﺒﻼﳍﺎ‪،‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ .‬ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪ .‬ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )‪.(١‬‬
‫ﻭ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‬
‫ﺿﻤﻀﻢ ﺑﻦ ﻋﻤﺮﻭ ﺍﳊﻨﻔﻲ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻛﻠﻴﺐ ﺑﻦ ﻣﻨﻔﻌﺔ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺟﺪﻱ‪:‬‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﺑﺮّ؟ ﻗﺎﻝ‪ :‬ﺃﻣﻚ ﻭﺃﺑﺎﻙ‪ ،‬ﻭﺃﺧﺘﻚ ﻭﺃﺧﺎﻙ‪ ،‬ﻭﻣﻮﻻﻙ ﺍﻟﺬﻱ‬
‫ﻳﻠﻲ ﺫﺍﻙ‪ ،‬ﺣﻖ ﻭﺍﺟﺐ ﻭﺭﺣﻢ ﻣﻮﺻﻮﻟﺔ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﺰ‪ :‬ﺃﻧﺎ ﺍﻟﺮﲪﻦ ﻭﺃﻧﺎ ﺧﻠﻘﺖ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺍﺷﺘﻘﻘﺖ ﳍﺎ ﻣﻦ‬
‫ﺍﲰﻲ ﻓﻤﻦ ﻭﺻﻠﻬﺎ ﻭﺻﻠﺘﻪ ﻭﻣﻦ ﻗﻄﻌﻬﺎ َﺑَﺘﺘّﻪ‪.‬‬

‫‪١‬ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﰲ ﺑﺎﺏ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ‪.‬‬

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‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻣﻦ ﺍﺗﻘﻰ ﺭﺑﻪ ﻭﻭﺻﻞ ﺭﲪﻪ ﻧﺴﺊ ﻟﻪ ﰲ ﺃﺟﻠﻪ‪ ،‬ﻭﺛﺮﻱ‬
‫ﻣﺎﻟﻪ‪ ،‬ﻭﺃﺣﺒﻪ ﺃﻫﻠﻪ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺳﻠﻴﻤﺎﻥ ﻣﻮﱃ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻗﺎﻝ‪ :‬ﺟﺎﺀﻧﺎ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‬
‫ﻋﺸﻴﺔ ﺍﳋﻤﻴﺲ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻓﻘﺎﻝ‪ :‬ﺃﺣﺮﱢﺝ ﻋﻠﻰ ﻛﻞ ﻗﺎﻃﻊ ﺭﺣﻢ ﹶﻟﻤّﺎ ﻗﺎﻡ ﻣﻦ‬
‫ﻋﻨﺪﻧﺎ‪ ،‬ﻓﻠﻢ ﻳﻘﻢ ﺃﺣﺪ ﺣﱴ ﻗﺎﻝ ﺛﻼﺛﺎ‪ ،‬ﻓﺄﺗﻰ ﻓﱴ ﻋﻤﺔ ﻟﻪ ﻗﺪ ﺻﺮﻣﻬﺎ ﻣﻨﺬ‬
‫ﺳﻨﺘﲔ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﻳﺎﺍﺑﻦ ﺃﺧﻲ ﻣﺎﺟﺎﺀ ﺑﻚ؟ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ‬
‫ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺍﺭﺟﻊ ﺇﻟﻴﻪ ﻓﺴﻠﻪ ﱂ ﻗﺎﻝ ﺫﺍﻙ؟ ﻗﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﻋﻤﺎﻝ ﺑﲏ ﺁﺩﻡ ﺗﻌﺮﺽ ﻋﻠﻰ‬
‫ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﺸﻴﺔ ﻛﻞ ﲬﻴﺲ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ ﻋﻤﻞ ﻗﺎﻃﻊ‬
‫ﺭﺣﻢ‪.‬‬
‫ﻭﻋﻦ ﺍﳌﻘﺪﺍﻡ ﺑﻦ ﻣﻌﺪﻳﻜﺮﺏ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﻮﺻﻴﻜﻢ ﺑﺄﻣﻬﺎﺗﻜﻢ‪ ،‬ﰒ ﻳﻮﺻﻴﻜﻢ ﺑﺄﻣﻬﺎﺗﻜﻢ‪ ،‬ﰒ ﻳﻮﺻﻴﻜﻢ‬
‫ﺑﺂﺑﺎﺋﻜﻢ‪ ،‬ﰒ ﻳﻮﺻﻴﻜﻢ ﺑﺎﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺎ ﺃﻧﻔﻖ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺃﻫﻠﻪ ﳛﺘﺴﺒﻬﺎ ﺇﻻ ﺁﺟﺮﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺑﺪﺍ ﲟﻦ ﺗﻌﻮﻝ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻀﻼ ﻓﺎﻷﻗﺮﺏ ﺍﻷﻗﺮﺏ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺃﻭﰱ ﻳﻘﻮﻝ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﺮﲪﺔ ﻻ ﺗﻨـﺰﻝ ﻋﻠﻰ ﻗﻮﻡ ﻓﻴﻬﻢ ﻗﺎﻃﻊ ﺭﺣﻢ‪.‬‬
‫ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﺃﻥ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﺃﺧﱪﻩ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺎﻃﻊ ﺭﺣﻢ ‪.‬‬
‫ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﲰﻌﺎﻥ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﺘﻌﻮﺫ ﻣﻦ ﺇﻣﺎﺭﺓ ﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻭﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﲰﻌﺎﻥ ﻓﺄ ْﺧَﺒ َﺮﻧﹺﻲ ﺍﺑﻦ ﺣﺴﻨﺔ ﺍﳉﻬﲏ ﺃﻧﻪ ﻗﺎﻝ ﻷﰊ‬
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‫ﻫﺮﻳﺮﺓ ﻣﺎ ﺁﻳﺔ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻘﻄﻊ ﺍﻷﺭﺣﺎﻡ ﻭﻳﻄﺎﻉ ﺍﳌﻐﻮﻯ ﻭﻳﻌﺼﻰ‬
‫ﺍﳌﺮﺷﺪ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﺎ ﻣﻦ ﺫﻧﺐ‬
‫ﺃﺣﺮﻯ ﺃﻥ ﻳﻌﺠﻞ ﺍﷲ ﻟﺼﺎﺣﺒﻪ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﻣﺎ ﻳﺪﺧﺮ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻣﻦ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﻭﺍﻟﺒﻐﻲ ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﱪﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﻓﻘﺎﻝ‪ :‬ﻳﺎﻧﱯ ﺍﷲ ﻋﻠﻤﲏ ﻋﻤﻼ‬
‫ﺖ ﺃﻗﺼﺮﺕ ﺍﳋﻄﺒﺔ ﻟﻘﺪ ﺃﻋﺮﺿﺖ ﺍﳌﺴﺄﻟﺔ‪ :‬ﺃﻋﺘﻖ‬ ‫ﻳﺪﺧﻠﲏ ﺍﳉﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﺌﻦ ﻛﻨ َ‬
‫ﺍﻟﻨﺴﻤﺔ ﻭﻓﻚ ﺍﻟﺮﻗﺒﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻭﻟﻴﺴﺘﺎ ﻭﺍﺣﺪﺍ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻋﺘﻖ ﺍﻟﻨﺴﻤﺔ ﺃﻥ ﺗﻌﺘﻖ‬
‫ﺍﻟﻨﺴﻤﺔ‪ ،‬ﻭﻓﻚ ﺍﻟﺮﻗﺒﺔ ﺃﻥ ﺗﻌﲔ ﻋﻠﻰ ﺍﻟﺮﻗﺒﺔ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺃﻯ ﻋﻤﺮ ﺣﻠﺔ ِﺳَﻴﺮَﺍ َﺀ)‪ (١‬ﻓﻘﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﺍﺷﺘﺮﻳﺖ‬
‫ﻫﺬﻩ ﻓﻠﺒﺴﺘﻬﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻠﻮﻓﻮﺩ ﺇﺫ ﺃﺗﻮﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎﻋﻤﺮ ﺇﳕﺎ ﻳﻠﺒﺲ ﻫﺬﻩ‬
‫ﻣﻦ ﻻ ﺧﻼﻕ ﻟﻪ‪ ،‬ﰒ ﺃﻫﺪﻯ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻬﺎ ﺣﻠﻞ‪ ،‬ﻓﺄﻫﺪﻯ‬
‫ﺇﱃ ﻋﻤﺮ ﻣﻨﻬﺎ ﺣﻠﺔ‪ ،‬ﻓﺠﺎﺀ ﻋﻤﺮ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪:‬‬
‫ﱃ ﻫﺬﻩ ﻭﻗﺪ ﲰﻌﺘﻚ ﻗﻠﺖ ﻓﻴﻬﺎ ﻣﺎ ﻗﻠﺖَ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﱐ ﱂ‬ ‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺑﻌﺜﺖ ﺇ ﹼ‬
‫ﺃﻫﺪﻫﺎ ﻟﻚ ﻟﺘﻠﺒﺴﻬﺎ‪ ،‬ﺇﳕﺎ ﺃﻫﺪﻳﺘﻬﺎ ﺇﻟﻴﻚ ﻟﺘﺒﻴﻌﻬﺎ ﺃﻭ ﻟﺘﻜﺴﻮﻫﺎ‪ ،‬ﻓﺄﻫﺪﺍﻫﺎ ﻋﻤﺮ‬
‫ﻷﺥ ﻟﻪ ﻣﻦ ﺃﻣﻪ ﻣﺸﺮﻙ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﺣﻔﻈﻮﺍ ﺃﻧﺴﺎﺑﻜﻢ ﺗﺼﻠﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ‪ ،‬ﻭﻛﻞ ﺭﺣﻢ‬
‫ﺁﺗﻴﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻣﺎﻡ ﺻﺎﺣﺒﻬﺎ ﺗﺸﻬﺪ ﻟﻪ ﺑﺎﻟﺼﻠﺔ ﺇﻥ ﻛﺎﻥ ﻭﺻﻠﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺑﻘﻄﻴﻌﺔ ﺇﻥ ﻛﺎﻥ ﻗﻄﻌﻬﺎ‪ .‬ﻫﺬﺍ ﺑﻌﺾ ﺣﺪﻳﺚ ﺍﺧﺘﺼﺮﺗﻪ‪ ،‬ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ‬
‫ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪.‬‬

‫‪١‬ﻧﻮﻉ ﻣﻦ ﺍﻟﱪﻭﺩ ﳜﺎﻟﻄﻪ ﺣﺮﻳﺮ ‪.‬‬

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‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺍﻟﺘﻌﺼﺐ ﺍﻟﻄﺎﺋﻔﻲ‬

‫ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ ﺛﻼﺛﺔ ﻭﻓﺎﺋﺪﺓ ﻭﺧﺎﲤﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺣﻜﻤﻪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻋﻨﻪ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻴﻤﺎ ﻭﺭﺩ ﰲ ﺍﻓﺘﺮﺍﻕ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻓﺮﻕ‬
‫ﻛﺜﲑﺓ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻮﻏﻞ ﻭﺍﻟﺘﻨﻄﻊ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﻜﻼﻡ ﻭﲪﻞ ﺍﻟﻌﻮﺍﻡ ﻋﻠﻰ ﺃﻣﻮﺭ ﻣﻨﻪ ﻻ ﺗﺒﻠﻐﻬﺎ ﻋﻘﻮﳍﻢ‬
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‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰱ ﺣﻜﻤﻪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻋﻨﻪ‬

‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺘﻌﺼﺐ ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﺋﻞ ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺑﲔ‬
‫ﺍﻟﻄﻮﺍﺋﻒ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻵﺭﺍﺀ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺃﻣﺘﻪ ﺳﺘﻔﺘﺮﻕ ﺇﱃ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ‬
‫ﻫﺬﺍ ﻓﻌﻼ ﻛﻤﺎ ﺃﺧﱪ ﺑﻪ ﺍﳌﻌﺼﻮﻡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺎﻓﺘﺮﻗﺖ ﺍﻷﻣﺔ ﺷﻴﻌﺎ‬
‫ﻭﻃﻮﺍﺋﻒ ﻭﺃﺣﺰﺍﺑﺎ ﻣﺘﻔﺮﻗﺔ ﻭﻛﻞ ﺣﺰﺏ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ ‪.‬‬
‫ﻭﺗﺘﻌﺼﺐ ﻛﻞ ﻃﺎﺋﻔﺔ ﳌﺎ ﺗﺪﻳﻦ ﺑﻪ‪ ،‬ﻭَﺗ ﱠﺪﻋِﻲ ﺃﻧﻪ ﺍﳊﻖ ﻭﺃﻧـﻬﺎ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‬
‫ﺍﳌﺘﻤﺴﻜﺔ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺳﻮﺍﻫﺎ ﻫﻢ ﻓﺮﻕ ﺍﻟﻀﻼﻝ‪ ،‬ﻓﻴﺤﻘﺮ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﻳﺰﺩﺭﻳﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﺍﳊﻘﺪ ﻭﺍﻟﺸﺤﻨﺎﺀ‪ ،‬ﻭﺍﻟﻌﺪﺍﻭﺓ‬
‫ﻭﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻛﺄﻧـﻬﻢ ﺃﻫﻞ ِﻣﻠﱠَﺘْﻴﻦﹺ‪ ،‬ﻭﻗﺪ ُﻳ ﹶﻜﻔﱢ ُﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﻴﺴﺘﺤﻠﻮﻥ‬
‫ﺩﻣﺎﺀﻫﻢ ﻛﻤﺎ ﺍﺳﺘﺤﻠﺖ ﺍﳋﻮﺍﺭﺝ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰱ ﺧﻼﻓﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻋﻠﻲ ﺍﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻭﻫﻢ ﺃﻭﻝ ﻓﺮﻕ ﺍﻟﻀﻼﻝ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺪ ﻗﺘﻠﻮﺍ‬
‫ﻛﺜﲑﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻗﺘﻠﻮﺍ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻋﻠﻲ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ‪.‬‬
‫ﻭﻣﻦ ﺃﺷﺪ ﻫﺬﻩ ﺍﻟﻔﱳ ﻓﺘﻨﺔ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺪ ﹸﻗﺘِﻞ ﻓﻴﻬﺎ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻭﺍﻣﺘﺤﻦ ﻓﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻣﺘﺤﺎﻧﺎ‬
‫ﺷﺪﻳﺪﺍ‪ ،‬ﰒ ﺭﻓﻊ ﺍﷲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺑﻔﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺃﻳﺎﻡ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ)‪،(١‬‬

‫‪١‬ﻗﺎﻝ ﺍﻟﺘﺎﺝ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺎﰲ ﺍﻟﺴﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﺍﻟﻜﱪﻯ‪ :‬ﺍﺳﺘﻤﺮﺕ ﻓﺘﻨﺔ ﻣﺴﺌﻠﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺳﻨﺔ ‪ ٢١٨‬ﺇﱃ ﺳﻨﺔ ‪ ،٢٣٤‬ﻭﻗﺪ ﻟﺒﺜﺖ ﺷﻄﺮﺍ ﻣﻦ‬
‫ﺧﻼﻓﺔ ﻣﺄﻣﻮﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﺍﺳﺘﻮﻋﺒﺖ ﺧﻼﻓﺔ ﺍﳌﻌﺘﺼﻢ ﻭﺍﻟﻮﺍﺛﻖ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﰲ‬
‫ﺧﻼﻓﺔ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺍﻫـ‬
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‫ﻭﻛﺎﻧﺖ ﺑﻌﺪ ﺫﻟﻚ ﻓﱳ ﹸﺃ ْﺧﺮَﻯ‪ ،‬ﻭﻣﺎﻛﺎﻧﺖ ﺃﺳﺒﺎﺑـﻬﺎ ﺇﻻ ﺍﻻﺧﺘﻼﻑ ﰲ‬

‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻣﻮﻡ‪ ،‬ﻭﺍﻻﻓﺘﺮﺍﻕ ﺍﳌﺸﺌﻮﻡ‪،‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ‬
‫ﺷﻲﺀ ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺇﱃ ﺍﷲ ﰒ ﻳﻨﺒﺌﻬﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ{ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ‬
‫ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺃﺅﻟﺌﻚ ﳍﻢ‬
‫ﻋﺬﺍﺏ ﻋﻈﻴﻢ{‬
‫ﻭﺍﻟﺘﻌﺼﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ ﺣﺮﺍﻡ ﺷﺮﻋﺎ ﺑﻞ ﻋﺪّﻩ ﺍﳍﻴﺘﻤﻲ ﻣﻦ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﻓﻘﺎﻝ ﰲ ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ‪ :‬ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺘﻌﺼﺐ‬
‫ﳊ ﹾﻘﺪُ ﻋﻠﻰ ﺍﳋﺼﻮﻡ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺑﻌﲔ ﺍﻻﺯﺩﺭﺍﺀ‬ ‫ﻟﻠﻤﺬﺍﻫﺐ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍ ِ‬
‫ﻭﺍﻻﺣﺘﻘﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﳑﺎ ﻳﻬﻠﻚ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻓﻀﻼ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺎﺱ َﻭ ِﺫ ﹾﻛ َﺮ ﻧﻘﺎﺋﺼﻬﻢ ﳑﺎ ﺟﺒﻞ ﻋﻠﻴﻪ ﺍﻟﻄﺒﻊ‪ ،‬ﻓﺈﺫﺍ َﺧﱠﻴ ﹶﻞ‬
‫ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺇﻟﻴﻪ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﳊﻖ ﺯﺍﺩ ﻓﻴﻪ ﻭﺍﺳﺘﻜﺜﺮ ﻭﻓﺮﺡ ﺑﻪ ﻇﻨﺎ ﻣﻨﻪ ﺃﻧﻪ‬
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‫ﺼ ﹺ‬ ‫ﻳﺴﻌﻰ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺇﻻ ﺳﺎﻉ ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺩﻭﻥ ﺍﺗﺒﺎﻉ ﺍﳌﺘﻌ ﱠ‬
‫ﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ َﻣ ْﻦ َﺑﻌﺪَﻫﻢ‪ ،‬ﻭﻟﻮ ﺍﻋﺘﲎ ﺑﺼﻼﺡ ﻧﻔﺴﻪ ﻭﻛﺎﻥ ﻋﻠﻰ ﳓﻮ‬
‫ﺃﺧﻼﻕ ﻣﻦ ﺗﻌﺼﺐ ﻟﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﻫﻮ ﺍﻷﻭﱃ ﻟﻪ ﻭﺍﻷﺣﺮﻯ ﺑﻪ‪ ،‬ﻭ ﹶﻇ ﱡﻦ ﺃﻥ‬
‫ﺍﻟﺘﻌﺼﺐ ﻟﻪ ﺑﻨﻘﺺ ﺍﻟﻨﺎﺱ ﻭﺍﺣﺘﻘﺎﺭﹺﻫﻢ ﲝﺒﻪ ﺇﻟﻴﻪ ﻛﺎﺫﺏ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ َﺣﻴ‪‬ﺎ ﱂ‬
‫ﻳﺘﻌﺼﺐ ﻟﻨﻔﺴﻪ ﻭﻋﻔﺎ ﻋﻤﻦ ﺳﻔﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺗﺒﺎ ُﻋ ُﻪ ﺃﻭﱃ ﺑﺬﻟﻚ ﻣﻨﻪ‪ ،‬ﻭﻛﻞ ﻣَﻦ‬
‫ﺗﻌﺼﱠﺐ ﻹﻣﺎﻡ ﻭﱂ ﻳﺴﺮ ﻋﻠﻰ ﺳﲑﺗﻪ ﻓﺬﻟﻚ ﺍﻹﻣﺎﻡ ﻫﻮ ﺧﺼﻤﻪ ﻭﻣﻦ ﲨﻠﺔ‬
‫ﺨْﻴ َﻦ ﻟﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻔﺎﻃﻤﺔ ﻭﻫﻲ ﺑﻀﻌﺔ ﻣﻨﻪ‪:‬‬ ‫ﺍﹾﻟﻤُ َﻮﱢﺑ ِ‬
‫ﺍﻋﻤﻠﻲ ﻓﺈﱐ ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺼﻠﺢ ﺑﺎﻃﻨﻚ ﻭﻇﺎﻫﺮﻙ‬
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‫ﻭﻻ ﺗﺸﺘ ِﻐ ﹶﻞ ﺑﻐﲑﻙ ﺇﻻ ﺣﻴﺚ ﻛﻠﹼﻔﻚ ﺍﻟﺸﺮﻉ ﺑﺬﻟﻚ‪ ،‬ﻛﺄﻥ ﺗﺄﻣﺮ ﲟﻌﺮﻭﻑ‬
‫ﻭﺗﻨﻬﻰ ﻋﻦ ﻣﻨﻜﺮ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺋﻚ ﻟﺸﺮﻭﻃﻪ ﺍﻟﺸﺮﻋﻴﺔ )‪ (١‬ﺍﻫـ ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﻊ ﻧﺎﺩﺭﺍ ﺑﲔ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﹺﺑ َﻌِﻠ ﱢﻲ ﻣﻘﺎﻣﻬﻢ ﻣﻦ ﺍﻟﺘﻌﺼﺐ‬
‫ﳌﺬﺍﻫﺒﻬﻢ ﻭﻃﻌﻦ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻛﻤﺎ ﻭﻗﻊ ﻣﻦ ﺍﻹﻣﺎﻣﲔ ﺍﺑﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﺒﺎﻗﻼﱐ ﺍﳌﺎﻟﻜﻲ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺒﺴﻤﻠﺔ)‪ ،(٢‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻧﺎﺩﺭ ﺟﺪﺍ‪،‬‬
‫ﻓﺈﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﻨﺎﻇﺮﺍﺗـﻬﻢ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﻣﺒﲏ ﻋﻠﻰ ﻃﻠﺐ‬
‫ﺍﳊﻖ ﻭﲝﺜﻪ‪ ،‬ﻭﻟﻴﺲ ﳍﻢ ﺃﺩﱏ ﻏﺮﺽ ﰲ ﺣﺐ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ‬
‫ﺧﺼﻤﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪﻫﻢ ﺑﺬﻟﻚ ﻇﻬﻮﺭ ﺍﳊﻖ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﻣﻦ‬

‫‪١‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺟـ‪١‬ﺹ‪. ٧٩‬‬

‫‪٢‬ﻗﺎﻝ ﺍﳍﻴﺘﻤﻲ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﻓﺘﺢ ﺍﳉﻮﺍﺩ ﺟـ‪ ١‬ﺹ‪ :١٢١‬ﻭﻗﻊ ﻹﻣﺎﻣﲔ ﻋﻈﻴﻤﲔ ﻣﺘﻜﺎﻓﺌﲔ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﺪﻡ ﺃﺣﺪﳘﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺎﻗﻼﱐ ﺍﳌﺎﻟﻜﻲ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺃﻣﺎ ﺍﻷﻭﻝ‬
‫ﻣﻨﻬﻤﺎ ﻭﻫﻮ ﺍﻟﺒﺎﻗﻼﱐ ُﻧﻘِﻞ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﻜﻔﺮ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﺒﺴﻤﻠﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﺜﺎﱐ ﺍﺑﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﻳﻜﻔﺮ ﻛﻞ ﻣﻦ ﻧﻔﺎﻫﺎ ‪.‬‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﳌﻘﺎﻟﺘﺎﻥ ﺑﻈﺎﻫﺮﳘﺎ ﻭﺍﻃﻼﻗﻬﻤﺎ ﳑﺎ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﻌﺘﻘﺪ ﻏﻠﻂ ﻗﺎﺋﻠﻴﻬﻤﺎ ﻭﺃﻥ‬
‫ﻫﺎﺗﲔ ﺍﻟﺰﻟﺘﲔ ﺯﻟﺘﺎﻥ ﻗﺒﻴﺤﺘﺎﻥ ﺟﺪﺍ‪ ،‬ﳚﺐ ﺭﻓﻀﻬﻤﺎ ﻭﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﻤﺎ ﻛﺴﺎﺋﺮ ﺯﻻﺕ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺇﻥ ﱂ ﻳﻘﻮﻻ ﺑﺘﺄﻭﻳﻠﻬﻤﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻻ ﺑﻪ ﻓﻼ ﻳﺒﻘﻰ ﻋﻠﻴﻬﻤﺎ ﺇﻻ ﺣﺮﺝ ﺍﻃﻼﻕ ﻫﺎﺗﲔ‬
‫ﺍﻟﻌﺒﺎﺭﺗﲔ ﺍﳌﻮﻫﻢ ﻣﺎ ﻻ ﻳﻘﻮﻝ ﺑﻈﺎﻫﺮﻩ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﻫﺎﺗﲔ ﺍﳌﻘﺎﻟﺘﲔ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﺄﻭﻳﻞ ﺯﻟﺘﺎﻥ ﻋﺠﻴﺒﺘﺎﻥ ﻭﻏﻠﻄﺘﺎﻥ ﻗﺒﻴﺤﺘﺎﻥ ﻓﻴﺠﺐ ﻋﻠﻰ ﻛﻞ‬
‫ﻣﺴﻠﻢ ﻃﺮﺡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﻤﺎ ﻭﺃﻥ ﻻ ﻳﺮﻓﻊ ﳍﻤﺎ ﺭﺃﺳﺎ ﻭﻻ ﻳﻘﻴﻢ ﳍﻤﺎ ﻭﺯﻧﺎ‪ ،‬ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ‬
‫ﺣﺎﺷﻴﺔ ﺍﳍﻴﺘﻤﻲ ﻋﻠﻰ ﻓﺘﺢ ﺍﳉﻮﺍﺩ ﺑﺘﺼﺮﻑ ﻗﻠﻴﻞ‪ .‬ﰒ ﺫﻛﺮ ﺍﳍﻴﺘﻤﻲ ﺗﺄﻭﻳﻼ ﺣﺴﻨﺎ ﳌﻘﺎﻟﺘﻴﻬﻤﺎ ﻓﺎﻧﻈﺮﻩ‬
‫ﻫﻨﺎﻙ ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﺍﻟﺒﺴﻤﻠﺔ ﺁﻳﺔ ﻣﻦ ﺍﻟﻔﺎﲢﺔ ﻻ ﺗﺼﺢ ﺍﻟﺼﻼﺓ ﺑﺪﻭﻧـﻬﺎ‪،‬‬
‫ﹸﻼ ﻣﻦ ﺍﻹﻣﺎﻣﲔ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺼّﺐ ﳌﺬﻫﺒﻪ ﻭﺃﺗﻰ ﺑﻌﺒﺎﺭﺓ‬ ‫ﻭﺍﳌﺎﻟﻜﻴﺔ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻓﻜﺄﻥ ﻛ ًّ‬
‫ﻇﺎﻫﺮﻫﺎ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﺸﺪﻳﺪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
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‫ﻋﺒﺎﺩﻩ‪ ،‬ﻓﺘﺮﺍﻫﻢ ﻳﺮﺟﻌﻮﻥ ﺣﺎﻻ ﻋﻦ ﺭﺃﻳﻬﻢ ﺇﺫﺍ ﺭﺃﻭﺍ ﺩﻟﻴﻞ ﻣﻨﺎﻇﺮﻫﻢ ﺃﻗﻮﻯ‬
‫ﻭﺃﺭﺟﺢ ﻣﻦ ﺩﻟﻴﻠﻬﻢ)‪ ،(١‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻣﺎ ﻧﺎﻇﺮﺕ‬
‫ﺃﺣﺪﺍ ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﳜﻄﺊ‪ ،‬ﻭﻣﺎ ﻛﻠﻤﺖ ﺃﺣﺪﺍ ﻗﻂ ﺇﻻ ﻭﱂ ﺃﺑﺎﻝ َﺑﱠﻴ َﻦ ﺍﷲ ﺍﳊ َﻖ‬
‫ﻋﻠﻰ ﻟﺴﺎﱐ ﺃﻭ ﻟﺴﺎﻧﻪ ‪.‬‬

‫‪١‬ﺭﻭﻯ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺑﺴﻨﺪﻩ ﺃﻥ ﺇﺳﺤﻖ ﺑﻦ ﺭﺍﻫﻮﻳﺔ ﻧﺎﻇﺮ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪ ُﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ ﺣﺎﺿﺮ ﰲ ﺟﻠﻮﺩ ﺍﳌﻴﺘﺔ ﺇﺫﺍ ﺩﺑﻐﺖ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺩِﺑﺎﻏﻬﺎ ﻃﻬﻮﺭﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻣﺎ‬
‫ﺍﻟﺪﻟﻴﻞ؟ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﻣﻴﻤﻮﻧﺔ ﺃﻥ‬
‫ﻼ ﺍﻧﺘﻔﻌﺘﻢ ﲜﻠﺪﻫﺎ؟‪ ،‬ﻓﻘﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﺣﺪﻳﺚ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣ ّﺮ ﺑﺸﺎﺓ ﻣﻴﺘﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫ ﹼ‬
‫ﺍﺑﻦ ﻋﻜﻴﻢ "ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺸﻬﺮ ﻻ ﺗﻨﺘﻔﻌﻮﺍ ﻣﻦ ﺍﳌﻴﺘﺔ‬
‫ﺑﺈﻫﺎﺏ ﻭﻻ ﻋﺼﺐ" ﺃﺷﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺳﺨﺎ ﳊﺪﻳﺚ ﻣﻴﻤﻮﻧﺔ‪ ،‬ﻷﻧﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺸﻬﺮ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﻭﺫﺍﻙ ﲰﺎﻉ‪ ،‬ﻓﻘﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺘﺐ ﺇﱃ‬
‫ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ ﻭﻛﺎﻥ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﺴﻜﺖ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ ﺫﻟﻚ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﺫﻫﺐ ﺇﱃ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻜﻴﻢ ﻭﺃﻓﱴ ﺑﻪ‪ ،‬ﻭﺭﺟﻊ ﺇﺳﺤﺎﻕ ﺇﱃ ﺣﺪﻳﺚ ﺍﻟﺸﺎﻓﻌﻲ ﻓﺄﻓﱴ ﲝﺪﻳﺚ‬
‫ﻣﻴﻤﻮﻧﺔ ‪ .‬ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ‪ :‬ﻗﺪ ﻳﻈﻦ ﻗﺎﺻﺮ ﺍﻟﻔﻬﻢ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻧﻘﻄﻊ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻇﺮﺓ ﻣﻊ‬
‫ﺇﺳﺤﺎﻕ ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻭﻳﻜﻔﻴﻪ ﺃﻥ ﻳﺘﺄﻣﻞ ﺭﺟﻮﻉ ﺇﺳﺤﺎﻕ ﺇﱃ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ‬
‫ﺣﺠﺘﻪ ﻗﺪ ﻧـﻬﻀﺖ ﻋﻠﻰ ﺍﻟﺸﺎﻓﻌﻲ ﳌﺎ ﺭﺟﻊ ﺇﻟﻴﻪ‪ ،‬ﰒ ﲢﻘﻴﻖ ﻫﺬﺍ ﺃﻥ ﺍﻋﺘﺮﺍﺽ ﺇﺳﺤﺎﻕ ﻓﺎﺳﺪ‬
‫ﺍﻟﻮﺿﻊ ﻭﻻ ﻳﻘﺎﺑَﻞ ﺑﻐﲑ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﺑﻴﺎﻧﻪ ﺃﻥ ﻛﺘﺎﺏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﻴﻢ ﻛﺘﺎﺏ ﻋﺎﺭﺿﻪ ﲰﺎﻉ ﻭﱂ‬
‫ﻳَُﺘَﻴﻘﱠ ْﻦ ﺃﻧﻪ ﻣﺴﺒﻮﻕ ﺑﺎﻟﺴﻤﺎﻉ ﻭﺇﳕﺎ ﹸﻇﻦﱠ ﺫﻟﻚ ﻇﻨﺎ ﻟﻘﺮﺏ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﳎﺮﺩ ﻫﺬﺍ ﻻ ﻳﻨﻬﺾ ﺑﺎﻟﻨﺴﺦ‪،‬‬
‫ﺃﻣﺎ ﻛﺘﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ ﻓﻠﻢ ﻳﻌﺎﺭﺿﻬﺎ ﺷﻲﺀ ﺑﻞ‬
‫ﻋﻀﺪﺗـﻬﺎ ﺍﻟﻘﺮﺍﺋﻦ ﻭﺳﺎﻋﺪﻫﺎ ﺍﻟﺘﻮﺍﺗﺮ ﺍﻟﺪّﺍﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﺎﺀ ﺑﺎﻟﺪﻋﻮﺓ‬
‫ﺇﱃ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻼﺡ ﺑـﻬﺬﺍ ﺃﻥ ﺍﻟﺴﻜﻮﺕ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺗﺴﺠﻴﻞ ﻋﻠﻰ ﺇﺳﺤﺎﻕ ﺑﺄﻥ‬
‫ﺠ َﺪِﻟﱢﻴْﻴﻦَ‪،‬‬
‫ﺍﻋﺘﺮﺍﺿﻪ ﻓﺎﺳﺪ ﺍﻟﻮﺿﻊ ﻓﻠﻢ ﻳﺴﺘﺤﻖ ﻋﻨﺪﻩ ﺟﻮﺍﺑﺎ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﳋﺎﺭﺝ ﻋﻦ ﺍﳌﺒﺤﺚ ﻋﻨﺪ ﺍﹾﻟ َ‬
‫ﻓﺈﻧﻪ ﻻ ﻳُﻘﺎَﺑﻞﹸ ﺑﻐﲑ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﺭﺏ ﺳﻜﻮﺕ ﺃﺑﻠﻎ ﻣﻦ ﻧﻄﻖ‪ ،‬ﻭﻣﻦ ﹶﺛ ّﻢ ﺭﺟﻊ ﺇﻟﻴﻪ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻟﻮ‬
‫ﻛﺎﻥ ﺍﻟﺴﻜﻮﺕ ﻟﻘﻴﺎﻡ ﺍﳊﺠﺔ ﻷﻛ ّﺪ ﺫﻟﻚ ﻣﺎ ﻋﻨﺪ ﺇﺳﺤﺎﻕ ﺍﻫـ‬
‫ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻧﺼﺎﻑ ﺇﺳﺤﺎﻕ ﺭﲪﻪ ﺍﷲ ﻭﻛﻴﻒ ﺭﺟﻊ ﺣﺎﻻ ﺇﱃ ﻣﺎ ﺭﺁﻩ ﺣﺠﺔ ﺃﻗﻮﻯ ﻣﻦ ﺣﺠﺘﻪ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﺷﺄﻥ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ ‪.‬‬
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‫ﻭﻫﺬﺍ ﻧـﻬﺎﻳﺔ ﺍﻻﺧﻼﺹ ﻭﺣﺴﻦ ﺍﻟﻨﻴﺔ ﻭﺇﺭﺍﺩﺓ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺃﻋﻤﺎﻟﻪ‬

‫ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺩﺃﺏ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﺩﻗﲔ ﺳﻠﻔﺎ ﻭﺧﻠﻔﺎ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺧﺘﻼﻑ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﰲ ﺍﳌﺬﺍﻫﺐ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﺑﻞ‬
‫ﻫﻮ ﺭﲪﺔ ﻛﻤﺎ ﻓﺴﺮﻭﺍ ﺑﻪ ﺣﺪﻳﺚ ‪ :‬ﺍﺧﺘﻼﻑ ﺃﻣﱵ ﺭﲪﺔ ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻴﻤﺎ ﻭﺭﺩ ﰲ ﺍﻓﺘﺮﺍﻕ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻓﺮﻕ ﻛﺜﲑﺓ‬
‫ﻕ ﻛﺘﺎﺏ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻭﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ‬ ‫ﺃﻟﻒ ﺍﻟﺸﻬﺮﺳﺘﺎﱐ ﰲ ﺍﻟ ِﻔ َﺮ ﹺ‬
‫ﻕ‬
‫ﻃﺎﻫﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻛﺘﺎﺑﺎ ﻧﻔﻴﺴﺎ ﲰﺎﻩ ﺍﻟ ﹶﻔﺮْﻕ ﺑﲔ ﺍﻟ ِﻔ َﺮ ْ‬
‫ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺄﺛﻮﺭ ﻟﻠﺤﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺍﻓﺘﺮﻗﺖ ﺑﻨﻮ ﺍﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺇﻥ ﺃﻣﱵ ﺳﺘﻔﺘﺮﻕ‬
‫ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻛﻠﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺍﺣﺪﺓ؟ ﻗﺎﻝ‪ :‬ﺍﳉﻤﺎﻋﺔ‪ ،‬ﰒ ﻗﺎﻝ‪} :‬ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎ‬
‫ﻭﻻ ﺗﻔﺮﻗﻮﺍ{‬
‫ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ‬
‫ﻣﻠﺔ‪ ،‬ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﺘﻔﺘﺮﻕ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ﻳﻌﲏ ﺍﻷﻫﻮﺍﺀ ﻛﻠﻬﺎ‬
‫ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻓﺘﺮﻗﺖ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ‬
‫ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺗﻔﺮﻗﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺗﻔﺘﺮﻕ ﺃﻣﱵ‬
‫ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ‪.‬‬
‫ﺼَﻨﻊُ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ‬
‫ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ‪ :‬ﻛﻴﻒ َﻳ ْ‬
‫ﺍﳋﺒﻴﺜﺔ ﺑـﻬﺬﻩ ﺍﻵﻳﺔ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ‪} :‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﺒﻴﻨﺎﺕ{ ﻗﺎﻝ‪ :‬ﻧﺒﺬﻭﻫﺎ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ﻭﺭﺍﺀ‬
‫ﻇﻬﻮﺭﻫﻢ‪.‬‬
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‫ﻭﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺳﻠﻢ‪ :‬ﻳﺄﰐ ﻋﻠﻰ ﺃﻣﱵ ﻣﺎ ﺃﺗﻰ ﻋﻠﻰ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﺣﺬﻭ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ‪ ،‬ﺣﱴ ﻟﻮ‬
‫ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﻦ ﻧﻜﺢ ﺃﻣﻪ ﻋﻼﻧﻴﺔ ﻛﺎﻥ ﰲ ﺃﻣﱵ ﻣﺜﻠﻪ‪ ،‬ﺇﻥ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﺍﻓﺘﺮﻗﻮﺍ‬
‫ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻣﻠﺔ‪ ،‬ﻭﺗﻔﺘﺮﻕ ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻣﻠﺔ‪ ،‬ﻛﻠﻬﺎ ﰲ‬
‫ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻠﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﺍﻟﻮﺍﺣﺪﺓ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‬
‫ﻭﺃﺻﺤﺎﰊ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﺃﰊ ﻏﺎﻟﺐ‬
‫ﻗﺎﻝ‪ :‬ﺭﺃﻯ ﺃﺑﻮ ﺃﻣﺎﻣﺔ ﺭﺅﻭﺱ ﺍﻷﺯﺍﺭﻗﺔ ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺩﺭﺝ ﻣﺴﺠﺪ ﺩﻣﺸﻖ‪،‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺃﻣﺎﻣﺔ‪ :‬ﻛﻼﺏ ﺍﻟﻨﺎﺭ‪ ،‬ﺷﺮ ﻗﺘﻠﻰ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺧﲑ ﻗﺘﻠﻰ ﻣﻦ‬
‫ﻗﺘﻠﻮﻩ‪ ،‬ﰒ ﻗﺮﺃ‪} :‬ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ{ ﺍﻵﻳﺔ‪ ،‬ﻗﻠﺖ ﻷﰊ ﺃﻣﺎﻣﺔ‪:‬‬
‫ﺃﻧﺖ ﲰﻌﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻮ ﱂ ﺃﲰﻌﻪ ﺇﻻ ﻣﺮﺓ‬
‫ﺃﻭ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﺃﺭﺑﻌﺎ ﺣﱴ ﻋ ّﺪ ﺳﺒﻌﺎ ﻣﺎ ﺣﺪﺛﺘﻜﻤﻮﻩ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺃﺑﻮ ﻧﺼﺮ ﰲ ﺍﻹﺑﺎﻧﺔ ﻭﺍﳋﻄﻴﺐ ﰲ ﺗﺎﺭﳜﻪ ﻭﺍﻟﻼﻟﻜﺎﺋﻲ‬
‫ﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮ ّﺩ ﻭﺟﻮﻩ{‬
‫ﰲ ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺎﻝ‪} :‬ﺗﺒﻴ ّ‬
‫ﻗﺎﻝ‪ :‬ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‬
‫ﻭﺍﻟﻀﻼﻟﺔ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺴﺠﺰﻱ ﰲ ﺍﻹﺑﺎﻧﺔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺮﺃ }ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮ ّﺩ ﻭﺟﻮﻩ{ ﻗﺎﻝ‪ :‬ﺗﺒﻴﺾ‬
‫ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ‪.‬‬
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‫ﻭﺃﺧﺮﺝ ﺍﳋﻄﻴﺐ ﰲ ﺭﻭﺍﻳﺔ ﻣﺎﻟﻚ ﻭﺍﻟﺪﻳﻠﻤﻲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ{ ﻗﺎﻝ‪:‬‬
‫ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫}ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺍﺳﻮﺩﺕ ﻭﺟﻮﻫﻬﻢ{ ﻗﺎﻝ‪ :‬ﻫﻢ ﺍﳋﻮﺍﺭﺝ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺃﺑﻮ ﻧﻌﻴﻢ‬
‫ﰲ ﺍﳊﻠﻴﺔ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻭﺃﺑﻮ ﻧﺼﺮ ﺍﻟﺴﺠﺰﻱ ﰲ ﺍﻹﺑﺎﻧﺔ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ‬
‫ﺍﻹﳝﺎﻥ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﻥ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ‪:‬‬
‫ﻳﺎ ﻋﺎﺋﺸﺔ ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺒﺪﻉ‪،‬‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻀﻼﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻟﻴﺴﺖ ﳍﻢ ﺗﻮﺑﺔ‪،‬‬
‫ﻳﺎﻋﺎﺋﺸﺔ ﺇﻥ ﻟﻜﻞ ﺻﺎﺣﺐ ﺫﻧﺐ ﺗﻮﺑﺔ ﻏﲑ ﺃﺻﺤﺎﺏ ﺍﻟﺒﺪﻉ ﻭﺃﺻﺤﺎﺏ‬
‫ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻟﻴﺲ ﳍﻢ ﺗﻮﺑﺔ‪ ،‬ﺃﻧﺎ ﻣﻨﻬﻢ ﺑﺮﻱﺀ ﻭﻫﻢ ﻣﲏ ﺑﺮﺁﺀ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺃﰊ ﻏﺎﻟﺐ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪} :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ{ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ‬
‫ﺃﻣﺎﻣﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧـﻬﻢ ﺍﳋﻮﺍﺭﺝ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‪} :‬ﺇﻥ ﺍﻟﺬﻳﻦ‬
‫ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ{ ﻗﺎﻝ‪ :‬ﻫﻢ ﺍﳊﺮﻭﺭﻳﺔ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺸﲑﺍﺯﻱ ﰲ ﺍﻷﻟﻘﺎﺏ‬
‫ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻗﻮﻟﻪ‪} :‬ﺇﻥ‬
‫ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ{ ﻗﺎﻝ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﻣﺔ ‪.‬‬
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‫ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻭﺍﺑﻦ ﻣﻨﺬﺭ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ‬
‫ﻋﻦ ﺃﰊ ﺍﻷﺣﻮﺹ ﰲ ﻗﻮﻟﻪ }ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ{ ﻗﺎﻝ‪ :‬ﺑﺮﻱﺀ ﻣﻨﻬﻢ‬
‫ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﻣﻨﻴﻊ ﰲ ﻣﺴﻨﺪﻩ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﻗﺎﻟﺖ‪ِ :‬ﻟَﻴﱠﺘ ِﻘَﻴ ﱠﻦ ﺍﻣﺮﺅ‬
‫ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺷﻲﺀ ﰒ ﻗﺮﺃﺕ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ }ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ{ ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﻓﻠﺢ ﻣﻮﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ‬
‫ﺛﻼﺙ‪ ،‬ﺿﻼﻟﺔ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺸﻬﻮﺍﺕ ﰲ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻔﺮﺝ‪ ،‬ﻭﺍﻟﻌﺠﺐ‪،‬‬
‫ﺍﻧﺘﻬﻰ ﻣﺎ ﻧﻘﻠﺘﻪ ﻣﻦ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ )‪.(١‬‬

‫‪١‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ‪ :‬ﻟﻠﺤﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ ﺃﺳﺎﻧﻴﺪ ﻛﺜﲑﺓ‪،‬‬
‫ﻭﻗﺪ ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺄﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪،‬‬
‫ﻭﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺃﰊ ﺳﻌﻴﺪ ﺍﳊﺪﺭﻱ‪ ،‬ﻭﺃﰊ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪،‬‬
‫ﻭﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻭﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ﻭﻏﲑﻫﻢ ‪.‬‬
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‫ﻓﺎﺋﺪﺓ ﰲ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻫﻰ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺄﺗﺮﻳﺪﻳﺔ‬

‫ﺻﺮﺡ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﻟﺼﻮﻓﻴﺔ ﺃﻥ‬
‫ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻰ ﻧـﻬﺠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﻧـﻬﺞ‬
‫ﺃﺻﺤﺎﺑﻪ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺄﺗﺮﻳﺪﻳﺔ‪ ،‬ﻭﳘﺎ ﺍﳌﻌﺮﻭﻓﺎﻥ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻘﺪﻣﲔ‬
‫ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ﺑﺄﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻻ ﻋﱪﺓ ﲟﻦ ﺷ ﹼﺬ ﻭﺍﻧﻔﺮﺩ ﳑﻦ ﺗﺴﻤﻰ‬
‫ﺑـﻬﺬﺍ ﺍﻻﺳﻢ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺣﺪﻳﺜﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﰊ‬
‫ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻥ ﺍﻟﻔِﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻫﻲ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﳘﺎ ﻛﻔﺮﻗﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻓﹶﺮﻕ ﻛﺒﲑ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻻ ﻳُﻜﻔﱢﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪،‬‬
‫ﻭﻻ ﻳُﺒﺪﱢﻋﻪ ﻛﻤﺎ ﻳﺄﰐ‪.‬‬
‫ﻭﺍﻷﺷﺎﻋﺮﺓ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺄﺗﺮﻳﺪﻳﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﺍﻟﻜﱪﻯ‪ :‬ﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻥ ﺍﳌﺎﻟﻜﻴﺔ ﻛﻠﻬﻢ ﺃﺷﺎﻋﺮﺓ ﻻ ﺃﺳﺘﺜﲏ ﺃﺣﺪﺍ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﻏﺎﻟﺒﻬﻢ ﺃﺷﺎﻋﺮﺓ ﻣﺎ ﺃﺳﺘﺜﲏ ﺇﻻ ﻣﻦ ﳊﻖ ﻣﻨﻬﻢ ﺑﺘﺠﺴﻴﻢ ﺃﻭ ﺍﻋﺘﺰﺍﻝ ﳑﻦ ﻻ ﻳﻌﺒﺄ‬
‫ﺍﷲ ﺑﻪ‪ ،‬ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻛﺜﺮ ﻓﻀﻼﺀ ﻣﺘﻘﺪﻣﻴﻬﻢ ﺃﺷﺎﻋﺮﺓ ﱂ ﳜﺮﺝ ﻣﻨﻬﻢ ﻋﻦ ﻋﻘﻴﺪﺓ‬
‫ﺍﻷﺷﻌﺮﻱ ﺇﻻ ﻣﻦ ﳊﻖ ﺑﺄﻫﻞ ﺍﻟﺘﺠﺴﻴﻢ‪ ،‬ﻭﻫﻢ ﰲ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﻢ‪ .‬ﻭﺍﳊﻨﻔﻴﺔ ﺃﻛﺜﺮﻫﻢ ﺃﺷﺎﻋﺮﺓ ﺃﻋﲏ ﻳﻌﺘﻘﺪﻭﻥ ﻋﻘﺪ ﺍﻷﺷﻌﺮﻳﺔ‬
‫ﻻ ﳜﺮﺝ ﻣﻨﻬﻢ ﺇﻻ ﻣﻦ ﳊﻖ ﻣﻨﻬﻢ ﺑﺎﳌﻌﺘﺰﻟﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺣﺎﻓﻆ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺜﻘﺔ ﺍﻟﺜﺒﺖ‪ :‬ﻫﻞ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ‬
‫ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺇﻻ ﻣﻮﺍﻓﻖ ﻟﻸﺷﻌﺮﻱ ﻭﻣﻨﺘﺴﺐ ﺇﻟﻴﻪ ﻭﺭﺍﺽ ﲝﻤﻴﺪ ﺳﻌﻴﻪ‬
‫ﰲ ﺩﻳﻦ ﺍﷲ ﻣﺜﻦ ﺑﻜﺜﺮﺓ ﺍﻟﻌﻠﻢ ﻋﻠﻴﻪ ﻏﲑ ﺷﺮﺫﻣﺔ ﻗﻠﻴﻠﺔ‪ ،‬ﺗﻀﻤﺮﺍﻟﺘﺸﺒﻴﻪ ﻭﺗﻌﺎﺩﻱ‬
‫ﻛﻞ ﻣﻮﺣﺪ ﻳﻌﺘﻘﺪ ﺍﻟﺘﻨـﺰﻳﻪ‪.‬‬
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‫ﻭﻗﺪ ﺫﻛﺮ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻋﻘﻴﺪﺓ ﺃﰊ ﺍﳊﺴﻦ‬

‫ﺍﻷﺷﻌﺮﻱ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﳊﻨﻔﻴﺔ ﻭﻓﻀﻼﺀ ﺍﳊﻨﺎﺑﻠﺔ‪،‬‬
‫ﻭﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﻫﻞ ﻋﺼﺮﻩ ﺷﻴﺦ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﺯﻣﺎﻧﻪ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺍﳊﺎﺟﺐ‪ ،‬ﻭﺷﻴﺦ ﺍﳊﻨﻔﻴﺔ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳊﺼﲑﻱ‪ .‬ﺍﻧﺘﻬﻰ ﻣﺎﻧﻘﻠﺘﻪ ﻣﻦ ﻃﺒﻘﺎﺕ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻱ ﻣﻠﺨﺼﺎ‪.‬‬
‫ﻭﺫﻛﺮﺕ ﰲ ﻛﺘﺎﰊ ﺇﻗﻨﺎﻉ ﺍﳌﺆﻣﻨﲔ ﺑﺘﱪﻙ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺃﲰﺎﺀ ﺑﻌﺾ ﺃﻋﻴﺎﻥ‬
‫ﺍﻷﺷﺎﻋﺮﺓ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﻣﻦ ﺍﳊﻔﺎﻅ ﻭﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ‪ ،‬ﻣﻨﻬﻢ‬
‫ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻹﺳﻔﺮﺍﻳﲏ‪ ،‬ﻭﺃﺑﻮﺑﻜﺮ ﺍﻟﻘﻔﺎﻝ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳊﺎﻓﻆ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﻷﻋﺮﺝ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺫﺭ ﺍﳍﺮﻭﻱ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﳊﻔﺎﻅ ﺍﳋﻄﻴﺐ‬
‫ﺍﻟﺒﻐﺪﺍﻱ‪ ،‬ﻭﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﲑﻱ ﺻﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺇﺣﺎﻗﺠﺴﻠﺸﲑﺍﺯﻱ ﺻﺎﺣﺐ ﺍﳌﻬﺬﺏ ﺍﻟﺬﻱ ﺷﺮﺣﻪ ﺍﻟﻨﻮﻭﻱ ﺑﺎﺠﻤﻟﻤﻮﻉ‪ ،‬ﻭﺇﻣﺎﻡ‬
‫ﺍﳊﺮﻣﲔ‪ ،‬ﻭﺗﻠﻤﻴﺬﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ‬
‫ﻋﺴﺎﻛﺮ)‪ ،(١‬ﻭﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ ،‬ﻭﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﺷﻴﺦ ﺍﻻﺳﻼﻡ ﻋﺰ‬
‫ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪،‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺸﻬﻮﺭ‬
‫ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻭﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻭﺷﻴﺨﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﻟﺴﺨﺎﻭﻱ‪ ،‬ﻭﺍﳊﺎﻓﻆ‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﺍﻟﻘﺴﻄﻼﱐ‪ ،‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﻳﻮﺏ‬
‫ﺻﺎﺣﺐ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﻓﻔﻲ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﻨـﺰﻳﻪ ﺍﷲ ﻋﻦ‬

‫‪١‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‪ :‬ﻫﻮ ﺣﺎﻓﻆ ﺍﻟﺸﺎﻡ ﺑﻞ ﻫﻮ ﺣﺎﻓﻆ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
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‫ﺍﳉﻬﺔ ﻭﺍﳌﻜﺎﻥ)‪ :(١‬ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ ﻣﺴﺎﻣﺮﺓ ﺍﻷﻭﺍﺋﻞ)‪ :(٢‬ﳌﺎ‬

‫ﻭﱄ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺑﻦ ﺃﻳﻮﺏ ﺃﻣﺮ ﺍﳌﺆﺫﻧﲔ ﰲ ﻭﻗﺖ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻥ ﻳﻌﻠﻨﻮﺍ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻓﻮﻃﻒ ﺍﳌﺆﺫﻧﲔ ﻋﻠﻰ ﺫﻛﺮﻫﺎ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﺍﻫـ ﺃﻱ ﻭﻗﺖ‬
‫ﺍﻟﺴﻮﻃﻲ ﺍﳌﺘﻮﰱ ‪٩١١‬ﻫـ ﺍﻧﺘﻬﻰ ﻣﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ ‪.‬‬
‫ﻭﰲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻳﺔ)‪ :(٣‬ﳌﺎ ﻭﻟﹼﻲ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺑﻦ‬
‫ﺃﻳﻮﺏ ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﺃﻣﺮ ﺍﳌﺆﺫﻧﲔ ﺃﻥ ﻳﻌﻠﻨﻮﺍ ﻭﻗﺖ‬
‫ﺍﻟﺘﺴﺒﻴﺢ ﺑﺬﻛﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﺍﻟﱵ ﺗﻌﺮﻑ ﺑﺎﳌﺮﺷﺪﻳﺔ ﻓﻮﺍﻇﺒﻮﺍ ﻋﻠﻰ ﺫﻛﺮﻫﺎ ﻛﻞ‬
‫ﻟﻴﻠﺔ ﺍﻫـ ‪.‬‬
‫ﻑ‬
‫ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺍﳌﻨﺼﻒ ﺃﻥ ﻳﺮﺿﻰ ﻟﻨﻔﺴﻪ ﲟﺎ ﺭﺿﻲ ﺑﻪ ﻫﺆﻻﺀ ﻭﺃﺿﻌﺎ ُ‬
‫ﺃﺿﻌﺎِﻓﻬﹺﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﺜﻖ ﺑـﻬﻢ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻤﺎ ﻭﺛﻖ‬
‫ﺑـﻬﻢ ﰲ ﻧﻘﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻬﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻝ‬
‫ﺍﷲ ﻓﻴﻬﻢ‪} :‬ﻓﺎﺳﺌﻠﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ{‪.‬‬
‫ﻭﺍﻟﺮﺟﺎﺀ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﺍﻷﺷﺎﻋﺮﺓ ﳑﻦ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺍﺑﻦ‬
‫ﻋﺴﺎﻛﺮ ﰲ ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ)‪ (٤‬ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻴﺎﺽ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ‪ :‬ﳌﺎ‬
‫ﻧﺰﻟﺖ }ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ{ ﺃﻭﻣﺄ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻫﻢ ﻗﻮﻡ ﻫﺬﺍ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺫﻟﻚ ﳌﺎ ﻭُ ﹺﺟ َﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻴﻠﺔ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ‪،‬‬
‫ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻗﻮﻡ ﺃﰊ ﻣﻮﺳﻰ‬

‫‪ ١‬ﺹ‪٩٦‬‬
‫‪ ٢‬ﺹ‪١٥‬‬
‫‪ ٣‬ﺝ‪٢‬ﺹ‪١١٣‬‬
‫‪ ٤‬ﺹ‪٥٠‬‬
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‫ﻭﺃﻭﻻﺩِﻩ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﺭﺯﻗﻮﺍ ﺍﻟﻔﻬﻢ ﳐﺼﻮﺻﺎ ﻣﻦ ﺑﻴﻨﻬﻢ ﺑﺘﻘﻮﻳﺔ ﺍﻟﺴﻨﺔ‬
‫ﻭﻗﻤﻊ ﺍﻟﺒﺪﻋﺔ ﺑﺈﻇﻬﺎﺭ ﺍﳊﺠﺔ ﻭﺭﺩ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﺍﻷﺷﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﳕﺎ ﺟﻌﻞ ﻗﻮﻡ ﺃﰊ ﻣﻮﺳﻰ ﻣﻦ ﻗﻮﻡ ﳛﺒﻬﻢ ﺍﷲ ﻭﳛﺒﻮﻧﻪ‬
‫ﻑ ﻣﻦ ﻗﻮﺓ ﻳﻘﻴﻨﻬﻢ‪ .‬ﻓﻤﻦ ﳓﺎ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‬ ‫ﳌﺎ ﻋﻠﻢ ﻣﻦ ﺻﺤﺔ ﺩﻳﻨﻬﻢ َﻭ َﻋ َﺮ َ‬
‫ﳓﻮﻫﻢ ﻭﺗﺒﻊ ﰲ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻊ ﻣﻼﺯﻣﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﻮﳍﻢ ُﺟﻌِﻞ ﻣﻦ‬
‫ﲨﻠﺘﻬﻢ َﻭ ُﻋﺪﱠ ﻣﻦ ﺣﺴﺎﺑـﻬﻢ ﲟﺸﻴﺌﺔ ﺍﷲ ﻭﺇﺫﻧﻪ‪ ،‬ﺃﻋﺎﻧﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﲟﻨﻪ‪ ،‬ﻭﺧﺘﻢ ﻟﻨﺎ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ﲜﻮﺩﻩ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺍﳌﻨﺼﻒ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬
‫ﺻﻨﻊ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﻘﺪﱘ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﺸﺮﻳﻒ ﳌﺎ ﺫﺧﺮ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﻫﺬﺍ‬
‫ﻒ َﺣ ّﹴﻖ‬
‫ﺍﻟﻔﺮﻉ ﺍﳌﻨﻴﻒ ﺍﻟﺬﻱ ﺃﺣﻴﺎ ﺑﻪ ﺍﻟﺴﻨﺔ ﻭﺃﻣﺎﺕ ﺑﻪ ﺍﻟﺒﺪﻋﺔ ﻭﺟﻌﻠﻪ َﺧﹶﻠ َ‬
‫ﻕ‪.‬‬
‫ﺻ ْﺪ ﹴ‬
‫ﻒ ِ‬
‫ﺴﹶﻠ ِ‬
‫ِﻟ َ‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ّﻳﻄﹼﻠﻊ ِﺳَﻴ ﹺﺮ ﺍﻹﻣﺎﻡ ﺍﻷﺷﻌﺮﻱ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﻨﺴﻮﺑﺔ ﺇﻟﻴﻪ‬
‫ﻓﻌﻠﻴﻪ ﺑﻜﺘﺎﺏ ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ﻓﻴﻤﺎ ﻧﺴﺐ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ‬
‫ﺍﻷﺷﻌﺮﻱ ﺍﻫـ ‪.‬‬
‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺄﺗﺮﻳﺪﻳﺔ ﳘﺎ ﺃﻫﻞ ﺍﳊﻖ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺇﻥ ﺍﺩﻋﺖ‬
‫ﻛﻞ ﻓﺮﻗﺔ ﺃﻧـﻬﺎ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﻏﲑﻫﺎ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺍﺳﺘﺪﻟﺖ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺑﺄﺩﻟﺘﻬﺎ ﻭﺃﻃﺎﻟﺖ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻟﺴﻨﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﻛﺘﺎﺑﺎ ﻳﺬﻛﺮ‬
‫ﺩﻟﻴﻞ ﻛﻞ ﻓﺮﻗﺔ ﻭﺣﺠﺔ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺃﻗﻮﺍﻝ‬
‫ﺍﻷﺋﻤﺔ‪ ،‬ﻓﺈﺫﺍ ﻃﺎﻟﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﳓﻮﻩ ﻃﺎﻟﺒﻮ ﺍﻟﻌﻠﻢ ﺍﳌﺒﺘﺪﺋﻮﻥ ﳜﺎﻑ ﻋﻠﻴﻬﻢ‬
‫ﺃﻥ ﻳﺴﺘﺤﺴﻨﻮﺍ ﺑﻌﺾ ﺁﺭﺍﺀ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﻭﻳﺘﺄﺛﺮﻭﺍ ﺑـﻬﺎ‪ ،‬ﻓﺘﻤﻴﻞ ﺇﻟﻴﻬﺎ‬
‫ﻗﻠﻮﺑـﻬﻢ‪ ،‬ﻓﻠﻬﺬﺍ ﻣﻨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻣﻄﺎﻟﻌﺔ ﺍﻟﻜﺘﺐ ﺍﳌﺸﺤﻮﻧﺔ ﺑﺂﺭﺍﺀ ﺍﻟﻔﻼﺳﻔﺔ‬
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‫ﻛﺎﳌﻄﺎﻟﻊ ﻭﺍﳌﻘﺎﺻﺪ ﻭﺃﻣﺜﺎﳍﻤﺎ‪ ،‬ﻭﻣﻨﻌﻮﺍ ﺃﻳﻀﺎ ﻣﻦ ﻣﻄﺎﻟﻌﺔ ﻛﺘﺎﺏ "ﺍﳌﻠﻞ‬

‫ﻭﺍﻟﻨﺤﻞ" ﻻﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ)‪.(١‬‬
‫ﻭﻟﻮ ﺫﻫﺐ ﺫﺍﻫﺐ ﻣﻦ ﺍﳌﺸﺮﻕ ﺇﱃ ﺍﳌﻐﺮﺏ ﻭﻃﺎﻑ ﰲ ﺍﻷﻗﻄﺎﺭ ﻭﺍﻵﻓﺎﻕ ﻛﻤﺎ‬
‫ﻃﺎﻑ ﻓﻴﻬﺎ ﺍﺑﻦ ﺑﻄﻮﻃﺔ ﻟﻴﻌﻠﻢ ﻋﻠﻤﺎ ﺣﻘﻴﻘﻴﺎ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻕ‬
‫ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﻠﻢ ﻭﲢﻘﻖ ﺃﻧـﻬﺎ ﺍﻷﺷﺎﻋﺮﺓ‬
‫ﻭﺍﳌﺄﺗﺮﻳﺪﻳﺔ ﺍﻟﻠﺘﺎﻥ ﳘﺎ ﻛﻔﺮﻗﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻘﻠﺔ ﺍﺧﺘﻼﻓﻬﻤﺎ ﰲ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺍﶈﻘﻖ ﺍﻟﺘﺎﺝ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺴﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ‪ :‬ﺇﻧﻪ ﻻ‬
‫ﺧﻼﻑ ﺑﲔ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺑﲔ ﺍﳌﺄﺗﺮﻳﺪﻳﺔ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﺇﻻ ﰲ ﺛﻼﺙ‬
‫ﻋﺸﺮﺓ ﻣﺴﺌﻠﺔ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﺒﺪﻉ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﻀﻼ ﻋﻦ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﺴﺒﻜﻲ ﺃﻳﻀﺎ ﰲ ﻧﻮﻧﻴﺘﻪ ﺍﻟﱵ ﻳﻌﺎﺭﺽ ﻓﻴﻬﺎ ﻧﻮﻧﻴﺔ ﺍﺑﻦ ﺯﻓﻴﻞ‪:‬‬
‫ﻭﺍﻷﺷﻌـﺮﻱ ﺣﻘﻴﻘـﺔ ﺍﻻﺗﻘـﺎﻥ‬ ‫ﻳﺎ ﺻﺎﺡ ﺇﻥ ﻋﻘﻴﺪﺓ ﺍﻟﻨﻌﻤﺎﻥ‬
‫ﺑـﻬـﺪﻯ ﻧﱯ ﺍﻟﻠـﻪ ﻣﻌﺘﻘـﺪﺍﻥ‬ ‫ﻓﻜﻼﳘﺎ ﻭﺍﷲ ﺻﺎﺣﺐ ﺳﻨﺔ‬
‫ﲢﺴﺐ ﺳﻮﺍﻩ ﻭﳘﺖ ﰲ ﺍﳊﺴﺒﺎﻥ‬ ‫ﻻ ﺫﺍ ﻳﺒﺪﻉ ﺫﺍ ﻭﻻ ﻫﺬﺍ ﻭﺇﻥ‬
‫ﺳﻬـﻞ ﺑﻼ ﺑﺪﻉ ﻭﻻ ﻛـﻔـﺮﺍﻥ‬ ‫ﻭﺍﳋﻠﻒ ﺑﻴﻨﻬﻤﺎ ﻗﻠﻴﻞ ﺃﻣﺮﻩ‬

‫‪١‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ‪ :‬ﻭﻛﺘﺎﺏ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻻﺑﻦ ﺣﺰﻡ ﻣﻦ ﺷﺮ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻣﺎ ﺑﺮﺡ ﺍﶈﻘﻘﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻹﺯﺭﺍﺀ ﺑﺄﻫﻞ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﻧﺴﺒﺔ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﺨﻴﻔﺔ ﺇﻟﻴﻬﻢ ﻣﻦ ﻏﲑ ﺗﺜﺒﺖ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻬﻢ ﲟﺎ ﱂ ﻳﻘﻮﻟﻮﻩ ﺍﻫـ‪.‬‬
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‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻮﻏﻞ ﻭﺍﻟﺘّﻨﻄﹼﻊ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪،‬‬

‫َﻭ َﺣ ْﻤ ﹺﻞ ﺍﻟﻌﻮﺍﻡ ﻋﻠﻰ ﺃﻣﻮﺭ ﻣﻨﻪ ﻻ ﺗﺒﻠﻐﻬﺎ ﻋﻘﻮﳍﻢ‬
‫ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻹﺣﻴﺎﺀ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺭﲪﻪ ﺍﷲ‪ :‬ﲰﻌﺖ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﷲ ﺍﻟﻌﺒ ُﺪ ﺑﻜﻞ ﺫﻧﺐ ﻣﺎ ﺧﻼ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‬ ‫ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﻷﻥ ﻳﻠﻘﻰ ﺍ َ‬
‫ﺧﲑ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﻠﻘﺎﻩ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻟﻮ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ‬
‫ﰲ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻷﻫﻮﺍﺀ ﻟﻔﺮّﻭﺍ ﻣﻨﻪ ﻓﺮﺍﺭﻫﻢ ﻣﻦ ﺍﻷﺳﺪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ ﻳﻔﻠﺢ ﺻﺎﺣﺐ ﺍﻟﻜﻼﻡ ﺃﺑﺪﺍ‪ ،‬ﻭﻻ ﺗﻜﺎﺩ ﺗﺮﻯ ﺃﺣﺪﺍ‬
‫ﻧﻈﺮ ﰲ ﺍﻟﻜﻼﻡ ﺇﻻ ﻭﰲ ﻗﻠﺒﻪ ﺩﻏﻞ‪ ،‬ﻭﺑﺎﻟﻎ ﰲ ﺫﻣﻪ ﺣﱴ ﻫﺠﺮ ﺍﳊﺮﺙ ﺍﶈﺎﺳﱯ‬
‫ﻣﻊ ﺯﻫﺪﻩ ﻭﻭﺭﻋﻪ ﺑﺴﺒﺐ ﺗﺼﻨﻴﻔﻪ ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪:‬‬
‫ﻭﳛﻚ ﺃﻟﺴﺖ ﲢﻜﻲ ﺑﺪﻋﺘﻬﻢ ﺃﻭ ﹰﻻ ﰒ ﺗﺮﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻟﺴﺖ ﲢﻤﻞ ﺍﻟﻨﺎﺱ‬
‫ﺑﺘﺼﻨﻴﻔﻚ ﻋﻠﻰ ﻣﻄﺎﻟﻌﺔ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺗﻠﻚ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻴﺪﻋﻮﻫﻢ ﺫﻟﻚ‬
‫ﺇﱃ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺒﺤﺚ ‪.‬‬
‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﺟﺎﺀﻩ ﻣﻦ ﻫﻮ ﺃﺟﺪﻝ ﻣﻨﻪ ﹶﺃَﻳ َﺪﻉُ ِﺩْﻳَﻨﻪُ ﻛﻞ‬
‫ﻳﻮﻡ ﻟﺪﻳﻦ ﺟﺪﻳﺪ؟‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﻻ ﲡﺎﺩﻟﻮﺍ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﻻ ﲡﺎﻟﺴﻮﻫﻢ‪ ،‬ﻭﻻ ﺗﺴﻤﻌﻮﺍ ﻣﻨﻬﻢ‪،‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻳﻨﺤﺼﺮ ﻣﺎ ﻧﻘﻞ ﻋﻨﻬﻢ‬
‫ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻴﻪ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺳﻜﺖ ﻋﻨﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻊ ﺃﻧـﻬﻢ ﺃﻋﺮﻑ‬
‫ﺑﺎﳊﻘﺎﺋﻖ ﻭﺃﻓﺼﺢ ﺑﺘﺮﺗﻴﺐ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﻏﲑﻫﻢ ﺇﻻ ﻟﻌﻠﻤﻬﻢ ﲟﺎ ﻳﺘﻮﻟﺪ ﻣﻨﻪ ﻣﻦ‬
‫ﺍﻟﺸﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻫﻠﻚ ﺍﳌﺘﻨﻄﻌﻮﻥ ﻫﻠﻚ‬
‫ﺍﳌﺘﻨﻄﻌﻮﻥ ﻫﻠﻚ ﺍﳌﺘﻨﻄﻌﻮﻥ‪ ،‬ﺃﻱ ﺍﳌﺘﻌﻤﻘﻮﻥ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﻻﺳﺘﻘﺼﺎﺀ)‪ (١‬ﺍﻫـ‪.‬‬

‫لفﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﰲ ﻭﺟﻪ ﺍﻟﺘﺪﺭﻳﺞ ﺇﱃ ﺍﻹﺭﺷﺎﺩ ﻣﻦ ﻛﺘﺎﺏ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻘﺎﺋﺪ ‪.‬‬
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‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ‬

‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻀﱯ ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﻔﻀﻞ‬
‫ﺍﻟﺒﻄﺎﻳﻴﲏ ﻭﳓﻦ ﺑﺎﻟﺮﻱ ﻳﻘﻮﻝ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳛﺠﺐ ﺑﲔ ﻳﺪﻱ ﺃﰊ ﺑﻜﺮ‬
‫ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ ﺇﺫﺍ ﺭﻛﺐ ﻗﺎﻝ‪ :‬ﺧﺮﺝ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﻳﻮﻣﺎ ﻗﺮﺏ ﺍﻟﻌﺼﺮ ﻣﻦ ﻣﻨـﺰﻟﻪ ﻓﺘﺒﻌﺘﻪ ﻭﺃﻧﺎ ﻻ ﺃﺩﺭﻱ ﺃﻳﻦ ﻣﻘﺼﺪﻩ ﺇﱃ‬
‫ﺃﻥ ﺑﻠﻎ ﺑﺎﺏ ﻣﻌﻤﺮ ﻓﺪﺧﻞ ﺩﺍﺭ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﰒ ﺧﺮﺝ ﻭﻫﻮ ﻣﻨﻘﺴﻢ ﺍﻟﻘﻠﺐ‬
‫ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﳌﺮﺑﻌﺔ ﺍﻟﺼﻐﲑﺓ ﻭﻗﺮﺏ ﻣﻦ ﺧﺎﻥ ﻣﻜﻲ ﻭﻗﻒ ﻭﻗﺎﻝ ﳌﻨﺼﻮﺭ‬
‫ﺍﻟﺼﻴﺪﻻﱐ‪ :‬ﺗﻌﺎﻝ ﻓﻌﺪﺍ ﺇﻟﻴﻪ ﻣﻨﺼﻮﺭ ﻓﻠﻤﺎ ﻭﻗﻒ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎ‬
‫ﺻﻨﻌﺘﻚ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻋﻄﺎﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﲢﺴﻦ ﺻﻨﻌﺔ ﺍﻷﺳﺎﻛﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﲢﺴﻦ ﺻﻨﻌﺔ ﺍﻟﻨﺠﺎﺭﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻓﻘﺎﻝ ﻟﻨﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻄﺎﺭ ﻻ ﳛﺴﻦ ﻏﲑ‬
‫ﻣﺎﻫﻮ ﻓﻴﻪ ﻓﻤﺎ ﺗﻨﻜﺮﻭﻥ ﻋﻠﻰ ﻓﻘﻴﻪ ﺭﺍﻭﻱ ﺣﺪﻳﺚ ﺃﻧﻪ ﻻ ﳛﺴﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺎﻝ‬
‫ﱄ ﻣﺆﺩﰊ –ﻳﻌﲏ ﺍﳌﺰﱐ ﺭﲪﻪ ﺍﷲ‪ -‬ﻏﲑ ﻣﺮﺓ‪ :‬ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻳﻨﻬﺎﻧﺎ ﻋﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻗﻠﺖ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻫﺬﺍ ﻛﺎﻥ ﻣﻌﺘﺰﻟﻴﺎ‪ ،‬ﺃﻟﻘﻰ ﰲ ﲰﻊ‬
‫ﺍﻟﺸﻴﺦ ﺷﻴﺌﺎ ﻣﻦ ﺑﺪﻋﺘﻪ ﻭﺻﻮﺭ ﻟﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻳﺮﻳﺪ ﺃﺑﺎ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻮﻫﺎﺏ ﺍﻟﺜﻘﻔﻲ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻀﱯ‪ ،‬ﻭﺃﺑﺎ ﳏﻤﺪ ﳛﲕ ﺑﻦ‬
‫ﻣﻨﺼﻮﺭ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﳋﲑﻱ ﺭﲪﻬﻢ ﺍﷲ ﺃﲨﻌﲔ‬
‫ﺃﻧـﻬﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻜﻠﻢ ﺑﻌﺪ ﻣﺎ ﺗﻜﻠﻢ ﰲ ﺍﻷﺯﻝ ﺣﱴ ﺧﺮﺝ‬
‫ﻋﻠﻴﻬﻢ ﻭﻃﺎﻟﺖ ﺧﺼﻮﻣﺘﻬﻢ ﻭﺗﻜﻠﻢ ﲟﺎ ﻳﻮﻫﻢ ﺍﻟﻘﻮﻝ ﲝﺪﻭﺙ ﺍﻟﻜﻼﻡ‪ ،‬ﻣﻊ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﻗﺪﻣﻪ‪ ،‬ﰒ ﺇﻥ ﺃﺑﺎﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻔﻘﻴﻪ ﺃﻣﻠﻰ ﺍﻋﺘﻘﺎﺩﻩ ﻭﺍﻋﺘﻘﺎﺩ‬
‫ﺭﻓﻘﺎﺋﻪ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﻭﻋﺮﺿﻪ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ‬
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‫ﺧﺰﳝﺔ‪ ،‬ﻓﺎﺳﺘﺼﻮﺑﻪ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺍﺭﺗﻀﺎﻩ ﻭﺍﻋﺘﺮﻑ ﻓﻴﻤﺎ ﺣﻜﻴﻨﺎ ﻋﻨﻪ‬

‫ﺑﺄﻧﻪ ﺇﳕﺎ ﺃﺗﻰ ﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﱂ ﳛﺴﻦ ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﻭﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺰﺍﻫﺪ‬
‫ﺍﻟﺒﻮﺷﻨﺠﻲ ﻳﻘﻮﻝ‪ :‬ﺩﺧﻠﺖ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﺑﺎﻟﺮﻱ‪،‬‬
‫ﻓﺄﺧﱪﺗﻪ ﲟﺎ ﺟﺮﻯ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺑﲔ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺧﺰﳝﺔ ﻭﺑﲔ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬
‫ﻷﰊ ﺑﻜﺮ ﻭﺍﻟﻜﻼﻡ؟ ﺇﳕﺎ ﺍﻷﻭﱃ ﺑﻨﺎ ﻭﺑﻪ ﺃﻥ ﻻ ﻧﺘﻜﻠﻢ ﻓﻴﻤﺎ ﱂ ﻧﺘﻌﻠﻤﻪ‪،‬‬
‫ﻓﺨﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ﺣﱴ ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻘﻼﻧﺴﻲ ﻓﻘﺎﻝ‪ :‬ﻛﺄﻥ‬
‫ﺑﻌﺾ ﺍﻟﻘﺪﺭﻳﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻗﻊ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﻮﻗﻊ ﻟﻜﻼﻣﻪ ﻋﻨﺪﻩ‬
‫ﻗﺒﻮﻝ‪ ،‬ﰒ ﺧﺮﺟﺖ ﺇﱃ ﺑﻐﺪﺍﺩ ﻓﻠﻢ ﺃﺩﻉ ﺑـﻬﺎ ﻓﻘﻴﻬﺎ ﻭﻻ ﻣﺘﻜﻠﻤﺎ ﺇﻻ ﻋﺮﺿﺖ‬
‫ﻋﻠﻴﻪ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻓﻤﺎ ﻣﻨﻬﻢ ﺃﺣﺪ ﺇﻻ ﻭﻫﻮ ﻳﺘﺎﺑﻊ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻘﻼﻧﺴﻲ ﻋﻠﻰ‬
‫ﻣﻘﺎﻟﺘﻪ‪ ،‬ﻭﻳﻐﺘﻢ ﻷﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﻴﻤﺎ ﺃﻇﻬﺮﻩ ‪ .‬ﻗﻠﺖ‪ :‬ﺍﻟﻘﺼﺔ ﻓﻴﻪ‬
‫ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻗﺪ ﺭﺟﻊ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺇﱃ ﻃﺮﻳﻘﺔ ﺍﻟﺴﻠﻒ ﻭﺗﻠﻬﻒ ﻋﻠﻰ ﻣﺎ‬
‫ﻗﺎﻝ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ )‪.(١‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺬﻡ ﰲ ﺍﻟﻜﻼﻡ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻮﻏﻞ ﻭﺍﻟﺘﻨﻄﻊ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺗَﻌﻠﱡﻢ‬
‫ﳐﺘﺼﺮﺍﺕ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺜﻞ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻘﺎﺋﺪ ﻟﻠﻐﺰﺍﱄ ﻭﳓﻮﻩ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﺑﻞ‬
‫ﻫﻮ ﺇﻣﺎ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺃﻭ ﻓﺮﺽ ﻋﲔ ‪.‬‬
‫ﻭﻣﻨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺭﲪﻬﻢ ﺍﷲ ﺗﺸﻮﻳﺶ ﺍﻟﻌﻮﺍﻡ ﻭﺗﺸﻜﻴﻜﻬﻢ ﲟﺎ ﻻ ﲢﻤﻠﻪ ﻋﻘﻮﳍﻢ‬
‫ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻋ ّﺪ ﺫﻟﻚ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ‬
‫ﰲ ﻛﺘﺎﺑﻪ ‪ :‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ‪ :‬ﻭﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﲪﻞ ﺍﻟﻌﻮﺍﻡ ﻭﻣﻦ ﱂ‬
‫ﳝﺎﺭﺱ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺍﻟﺘﻔﻜﺮ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﰲ ﺃﻣﻮﺭ ﻻ ﺗﺒﻠﻐﻬﺎ‬

‫‪١‬ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻠﺒﻴﻬﻘﻲ‪ ،‬ﰲ ﺑﺎﺏ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘﻼﻭﺓ ﻭﺍﳌﺘﻠ ّﻮ ‪.‬‬

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‫ﻋﻘﻮﳍﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻀﻠﺔ ﳍﻢ ﻷﻧـﻬﻢ ﻳﺘﺸﻜﹼﻜﻮﻥ ﺑﻪ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻞ ﺭﲟﺎ‬

‫ﲣﻴﻠﻮﺍ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻫﻮ ﻣﺘﻌﺎﻝ ﻋﻨﻪ ﻓﻴﺼﲑ ﺑﻪ ﻛﺎﻓﺮﺍ ﺃﻭ ﻣﺒﺘﺪﻋﺎ ﻭﻫﻮ ﺑﻪ‬
‫ﻓﺮﺡ ﻣﺴﺮﻭﺭ ﻟﻐﻠﺒﺔ ﲪﻘﻪ ﻭﻗﻠﺔ ﻋﻘﻠﻪ‪ ،‬ﻭﺃﺷﺪ ﺍﻟﻨﺎﺱ ﲪﺎﻗﺔ ﺃﻗﻮﺍﻫﻢ ﺍﻋﺘﻘﺎﺩﺍ ﰲ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺛﺒﺘﻬﻢ ﻋﻘﻼ ﺃﺷﺪﻫﻢ ﺍﺗـﻬﺎﻣﺎ ﻟﻨﻔﺴﻪ ﻭﻇﻨﻪ‪ ،‬ﻭﺃﺣﺮﺻﻬﻢ ﻋﻠﻰ‬
‫ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﻭﺍﻷﺋﻤﺔ ﺍﳌﻬﺘﺪﻳﻦ ﺍﻫـ ‪.‬‬
‫ﻭﺃﻟﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﺎ ﲰﺎﻩ ‪ :‬ﺇﳉﺎﻡ ﺍﻟﻌﻮﺍﻡ ﻋﻦ ﻋﻠﻢ‬
‫ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺬﻛﺮ ﰲ ﳎﺎﻟﺲ ﺍﻟﻌﻮﺍﻡ‬
‫ﻭﺣﻀﺮﺗـﻬﻢ‪ ،‬ﻭﷲ ﺩﺭ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻭﻣﻦ ﻣﻨﻊ ﺍﳌﺴﺘﻮﺟﺒﲔ ﻓﻘﺪ ﻇﻠﻢ‬ ‫ﻭﻣﻦ ﻣﻨﺢ ﺍﳉﻬﺎﻝ ﻋﻠﻤﺎ ﺃﺿﺎﻋﻪ‬
‫ﻭﻛﺜﲑﺍ ﻣﺎ ﻛﺎﻥ ﻣﺸﺎﳜﻨﺎ ﺭﲪﻬﻢ ﺍﷲ ﻳﻘﻮﻟﻮﻥ ﻟﻨﺎ ﰲ ﺍﻟﺪﺭﺱ‪ :‬ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻻ‬
‫ﳚﻮﺯ ﺫﻛﺮﻫﺎ ﺇﻻ ﰲ ﺣﺎﻟﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺇﻣﺎﻋﻼﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ :‬ﻗﺎﻝ ﻋﻠﻲ‪ :‬ﺣﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻌﺮﻓﻮﻥ‪،‬‬
‫ﺏ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪.‬‬ ‫ﺃﲢﺒﻮﻥ ﺃﻥ ﻳُ ﹶﻜﺬﱠ َ‬
‫ﻗﺎﻝ ﺍﳊﺎﻗﻆ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﻭﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﲟﺎ ﻳﻌﺮﻓﻮﻥ ﺃﻱ ﻳﻔﻬﻤﻮﻥ‪ ،‬ﻭﺯﺍﺩ ﺁﺩﻡ ﺑﻦ‬
‫ﺃﰊ ﺇﻳﺎﺱ ﰲ ﺁﺧﺮﻩ‪ :‬ﻭﺩﻋﻮﺍ ﻣﺎ ﻳﻨﻜﺮﻭﻥ ﺃﻱ ﻳﺸﺘﺒﻪ ﻋﻠﻴﻬﻢ ﻓﻬﻤﻪ‪ ،‬ﻭﻛﺬﺍ ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳌﺴﺘﺨﺮﺝ‪ ،‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﻛﺮ ﻋﻨﺪ‬
‫ﺍﻟﻌﺎﻣﺔ ‪ .‬ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻣﺎ ﺃﻧﺖ ﳏﺪّﺛﺎ ﻗﻮﻣﺎ ﺣﺪﻳﺜﺎ‬
‫ﻻ ﺗﺒﻠﻐﻪ ﻋﻘﻮﳍﻢ ﺇﻻ ﻛﺎﻥ ﻟﺒﻌﻀﻬﻢ ﻓﺘﻨﺔ )‪. (١‬‬

‫‪١‬ﺭﻭﻯ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻛﻤﺎ ﰲ "ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ" ﻟﻠﺤﺎﻓﻆ ﺍﻟﻌﺴﻘﻼﱐ‪.‬‬
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‫ﰒ ﻗﺎﻝ ﺍﳊﺎﻓﻆ‪ :‬ﻭﺿﺎﺑﻂ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻳﻘﻮّﻱ ﺍﻟﺒﺪﻋﺔ‪،‬‬

‫ﻭﻇﺎﻫﺮﻩ ﰲ ﺍﻷﺻﻞ ﻏﲑ ﻣﺮﺍﺩ‪ ،‬ﻓﺎﻹﻣﺴﺎﻙ ﻋﻨﻪ ﻋﻨﺪ ﻣﻦ ﻳُﺨﺸﻰ ﻋﻠﻴﻪ ﺍﻷﺧ ﹸﺬ‬
‫ﺑﻈﺎﻫﺮﻩ ﻣﻄﻠﻮﺏ ‪.‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺣﻔﻈﺖ ﻣﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹺﻭﻋَﺎﺋﲔ‪ ،‬ﻓﺄﻣﺎ ﺃﺣﺪﳘﺎ ﹶﻓَﺒﹶﺜﹾﺜﺘُﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻵﺧﺮ‬
‫ﻓﻠﻮ َﺑﹶﺜﹾﺜﺘُﻪُ ﻗﹸ ِﻄ َﻊ ﻫﺬﺍ ﺍﻟُﺒ ﹾﻠ ُﻌﻮْﻡ)‪.(١‬‬
‫ﻭﻗﺪ ﻛﺜﺮ ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﺠﻤﻟﺎﺩﻟﺔ ﰲ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﺃﻣﺎﻡ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺑﻞ ﻭﰲ‬
‫ﺍﻹﺫﺍﻋﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﻣﻦ ﺍﳋﻄﺮ ﻣﺎ ﻻ ﳜﻔﻰ‪،‬‬
‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻳﺎ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﺳﺒﺒﺎ ﺇﱃ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ‪،‬‬
‫ﻀﻠﱢ ﹸﻞ ﺑﻌﻀُﻬﺎ ﺍﻟﺒﻌﺾَ‪ ،‬ﻭﻳﺘﻌﺼﺐ ﻛﻞ ﻣﻨﻬﺎ‬ ‫ﻭﺍﻧﻘﺴﺎﻣﻬﺎ ﺇﱃ ﻃﻮﺍﺋﻒ ﳐﺘﻠﻔﺔ‪ُ ،‬ﻳ َ‬
‫ﻉ ﺣﻴﻨﺌﺬ ﺍﻟﻔﺸﻞ ﻭﺫﻫﺎﺏ ﺍﻟﻘﻮﺓ ﻭﺍﳍﻴﺒﺔ‪ ،‬ﰒ ﻳﺴﺘﻔﻴﺪ‬ ‫ﺇﱃ ﺁﺭﺍﺀ ﻓﺮﻗﺘﻪ‪ ،‬ﻓﻴﺘﺴﺎﺭ َ‬
‫ﻣﻦ ﺫﻟﻚ ﻋﺪ ّﻭ ﺍﳌﻠﺔ ﺍﻻﺳﻼﻣﻴّﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ‬
‫ﺖ ﺷَﻤﻠﻨﺎ‬ ‫ﺗﻨﺎﺯﻋﻮﺍ ﻓﺘﻔﺸﻠﻮﺍ ﻭﺗﺬﻫﺐ ﺭﳛﻜﻢ{ ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ َﺗ َ‬
‫ﺸﱡﺘ ِ‬
‫ﻭﺗﻔﺮﻕ ﲨﻌﻨﺎ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ‪.‬‬

‫‪١‬ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ﻣﻦ ﺻﺤﻴﺤﻪ ‪.‬‬

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‫ﺍﳋﺎﲤﺔ ﻧﺴﺄﻝ ﺍﷲ ﺣﺴﻨﻬﺎ‬

‫ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﻣﺴﻠﻢ ﺃﻥ ﳚﺘﻨﺐ ﳎﺎﻟﺲ ﺍﳌﺘﻌﺼﺒﲔ ﻟﻘﺒﺎﺋﻠﻬﻢ ﺃﻭ ﻵﺭﺍﺀ ﻃﻮﺍﺋﻔﻬﻢ‬
‫ﺃﻭ ﻷﻟﻮﺍﻥ ﺟﻨﺴﻴﺎﺗـﻬﻢ ﺃﻭ ﻟﻌﺎﺩﺍﺕ ﺑﻼﺩﻫﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺼﺐ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﻜﺜﺮ ﰲ ﳎﺎﻟﺴﻬﻢ ﺍﻟﻠﻐﻮ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻨﺎﻓﺲ ﲟﺎ ﻳﻠﻬﻲ ﻋﻦ ﺍﳌﻬﻤﺎﺕ‪،‬‬
‫ﻭﻳﻀﻴﻊ ﺍﻟﻌﻤﺮ ﻭﺍﻷﻭﻗﺎﺕ‪ ،‬ﺑﻞ ﻻ ﲣﻠﻮ ﻏﺎﻟﺒﺎ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﶈﻈﻮﺭﺍﺕ ﻣﻦ‬
‫ﺍﻟﻜﺬﺏ ﻭﺍﻟﺒﻬﺘﺎﻥ‪ ،‬ﻭﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﺸﺘﻢ‪ ،‬ﻭﺍﳊﻘﺪ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﻴﺌﺎﺕ ‪.‬‬
‫ﻭﺍﻟﻐﺎﻟﺐ ﰲ ﳎﺎﻟﺲ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻔﺮﻕ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺪﺍﻝ‬
‫ﻭﺍﳋﺼﻮﻣﺔ ﻭﺍﻻﺣﺘﺠﺎﺝ ﺑﻜﻞ ﺩﻟﻴﻞ ﻳﻈﻨﻮﻥ ﺃﻧـﻬﻢ ﻳﺘﻮﺻﻠﻮﻥ ﺑﻪ ﺇﱃ ﺍﻟﻐﻠﺒﺔ‬
‫ﻭﺇﻓﺤﺎﻡ ﺍﳋﺼﻢ‪ ،‬ﻭﻻ ﻳﻨﻘﺎﺩﻭﻥ ﻟﻠﺤﻖ ﺇﺫﺍ ﻇﻬﺮ ﺑﻠﺴﺎﻥ ﻏﲑﻫﻢ‪ ،‬ﺑﻞ ﻳﺰﺩﺍﺩﻭﻥ‬
‫ﻣﻦ ﺫﻟﻚ ﻋﻨﺎﺩﺍ ﻭﲤﺮﺩﺍ‪ ،‬ﻭﻫﺬﻩ ﻓﺘﻨﺔ ﻛﺒﲑﺓ ﻭﺁﻓﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻓﺎﺷﻴﺔ ﰲ ﻋﺼﺮﻧﺎ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺳﺒّﺒﺖ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺘﻨﺎﻓﺮ ﻭﺍﻟﺘﻘﺎﻃﻊ‪ ،‬ﺑﲔ ﺃﻫﻞ ﺍﳌﻠﺔ‬
‫ﺍﶈﻤﺪﻳﺔ ‪ .‬ﻭﳎﺎﻟﺲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻟﺒﻐﻲ ﻭﺍﻟﻈﻠﻢ ﻛﺄﻧـﻬﻢ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺫﺍ ﻋﻔـﺔ ﻓﻠﻌـﻠـﺔ ﻻ ﻳﻈﻠـﻢ‬ ‫ﻭﺍﻟﻈﻠﻢ ﻣﻦ ﺷﻴﻢ ﺍﻟﻨﻔﻮﺱ ﻓﺈﻥ ﲡﺪ‬
‫ﻭﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻟﺰّﻫﻮ ﻭﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻓﻴﺴﺘﻀﻌﻔﻮﻧـﻬﻢ‬
‫ﻭﳛﻘﺮﻭﻧـﻬﻢ ﻭﻳﺄﻧﻔﻮﻥ ﻋﻦ ﻣﺴﺎﻭﺍﺗـﻬﻢ‪ ،‬ﺣﱴ ﺇﻥ ﺑﻌﻀﻬﻢ ﺟﻌﻠﻮﺍ ﺩﻳﺔ‬
‫ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ ﻧﺼﻒ ﺩﻳﺔ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﻘﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﺑﻴّﻦ‬
‫ﺃﻋﺪﻝ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻫﻢ‪ ،‬ﻓﺪﻳﺔ‬
‫ﺍﻟﺮﺋﻴﺲ ﻭﺍﳌﺮﺅﻭﺱ‪ ،‬ﻭﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻮﺿﻴﻊ‪ ،‬ﻭﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺬﻟﻴﻞ‪ ،‬ﻭﺍﻟﻘﻮﻱ‬
‫ﻭﺍﻟﻀﻌﻴﻒ ﻭﺍﺣﺪﺓ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﺑﻌﻀﻬﻢ ﳝﻨﻊ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ ﺃﻥ ﻳﺘﺰﻭﺟﻮﺍ ﺑﻨﺎﺗـﻬﻢ‪.‬‬
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‫ﻭﺃﻣﺎ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺘﻜﺎﻓﺌﺔ ﰲ ﺍﻟ َﻌ َﺪ ِﺩ ﻭﺍﻟ ُﻌ ﱠﺪ ِﺓ ﻓﻴﺤﺘﺮﻡ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻭﻻ ﳚﺘﺮﺅﻭﻥ‬

‫ﻋﻠﻰ ﻇﻠﻢ ﺃﻱ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻫﻢ ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻤﺎ ﺃﺷﺒﻬﻬﻢ ﺑﻘﻮﻡ‬
‫ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﺫ ﻗﺎﻟﻮﺍ ﻟﻪ‪} :‬ﻭﻟﻮﻻ ﺭﻫﻄﻚ‬
‫ﻟﺮﲨﻨﺎﻙ ﻭﻣﺎ ﺃﻧﺖ ﻋﻠﻴﻨﺎ ﺑﻌﺰﻳﺰ{ ﻭﻗﺎﻝ ﳍﻢ‪} :‬ﺃﺭﻫﻄﻲ ﺃﻋﺰ ﻋﻠﻴﻜﻢ ﻣﻦ ﺍﷲ‬
‫ﻭﺍﲣﺬﲤﻮﻩ ﻭﺭﻭﺍﺀﻛﻢ ﻇﻬﺮﻳﺎ{ ‪.‬‬
‫ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﺯﻳﺪ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻟﻮ ﻻ ﺃﻥ‬
‫ﻧﱠﺘ ِﻘ َﻲ ﻗﻮﻣﻚ ﻭﺭﻫﻄﻚ ﻟﺮﲨﻨﺎﻙ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ‪ :‬ﻓﻮ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ﻣﺎ ﻫﺎﺑﻮﺍ ﺟﻼﻝ ﺭﺑـﻬﻢ ‪ ،‬ﻣﺎ ﻫﺎﺑﻮﺍ ﺇﻻ‬
‫ﺍﻟﻌﺸﲑﺓ ‪.‬‬
‫ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻳﻘﺪﻡ ﺭﻏﺒﺎﺕ ﺍﻟﻘﺒﻴﻠﺔ ﻭﻣﻄﺎﻟﺒﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﺴﻚ ﻭﺍﻻﻋﺘﺼﺎﻡ ﺑﻜﺘﺎﺏ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺳﻨﺔ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻴﻤﺘﺜﻞ ﺃﻭﺍﻣﺮ ﺃﺑﻨﺎﺀ ﻗﺒﻴﻠﺘﻪ ﻭﺯﻋﻤﺎﺋﻬﺎ‪ ،‬ﻭﻳﺴﺘﺨﻒ ﺃﻭﺍﻣﺮ ﺭﺑﻪ ﺟ ﹼﻞ‬
‫ﺟﻼﻟﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻴﻲ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺧﺎﻟﻘﻪ ﻭﻋﺼﻴﺎﻧﻪ‪ ،‬ﻭﻻ ﳜﺎﻑ ﻣﻦ ﺃﻟﻴﻢ‬
‫ﻋﺬﺍﺑﻪ ﻭﺷﺪﻳﺪ ﻋﻘﺎﺑﻪ‪ ،‬ﺑﻞ ﻳﺴﺘﺤﻴﻲ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻫﻠﻪ ﻭﻋﺸﲑﺗﻪ‪ ،‬ﻭﳜﺎﻑ ﻣﻦ‬
‫ﻟﻮﻡ ﻗﻮﻣﻪ ﻭﻗﻄﻴﻌﺔ ﻗﺒﻴﻠﺘﻪ‪ ،‬ﻓﻬﻢ ﻳﺴﲑﻭﻥ ﻋﻠﻰ ﻧـﻬﺞ ﻗﻮﻡ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻓﻠﻴﺲ ﰲ ﳎﺎﻟﺲ ﻣﻦ ﻫﺬﺍ ﻃﺒﻌﻬﻢ ﻣﻨﻔﻌﺔ ﻋﺎﺟﻠﺔ ﻭﻻ‬
‫ﺁﺟﻠﺔ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺍﺟﺘﻨﺎﺏ ﳎﺘﻤﻌﺎﺗـﻬﻢ ﻭﳏﺎﻓﻠﻬﻢ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺍﺟﺘﻨﺒﻮﺍ ﳎﺎﻟﺲ ﺍﻟﻌﺸﲑﺓ )‪.(١‬‬
‫ﺴﺐُ ﻣﻦ ﳎﺎﻟﺴﻬﻢ ﺍﻟﺘﺄﺛﺮ ﺑﻌﺎﺩﺍﺗـﻬﻢ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪﻫﻢ ﺍﳌﻮﺭﻭﺛﺔ‬ ‫ﻭﳑﺎ ﻳُ ﹾﻜَﺘ َ‬
‫ﻋﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ‪ ،‬ﻭﻛﺜﲑ ﻣﻨﻬﺎ ﳑﺎ ﻻ ﻃﺎﺋﻞ ﲢﺘﻪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ‪،‬‬

‫‪١‬ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻣﺮﺳﻼ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪.‬‬
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‫ﻓﺈﻥ ﻣﻦ ﺣﺴﻦ ﺍﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ)‪ ،(١‬ﺑﻞ ﻳﻜﻮﻥ ﰲ ﺑﻌﻀﻬﺎ ﻣﺎ ﳚﺮ‬
‫ﻋﻀﺐ ﺍﳉﺒﺎﺭ ﺟ ﹼﻞ ﺟﻼﻟﻪ ‪.‬‬
‫ﻭﺗﻜﺜﺮ ﰲ ﳎﺎﻟﺴﻬﻢ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻣﺼﺎﱀ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺀ ﻣﺎ ﺩﺍﻡ ﳝﺮﺡ ﺑﲔ‬
‫ﺃﺑﻨﺎﺀ ﻗﺒﻴﻠﺘﻪ ﻳﻜﻮﻥ ﻣﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﺑﺎﺳﺘﺌﻨﺎﺳﻬﻢ ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻴﻬﻢ ﻭﺛﻘﺘﻪ‬
‫ﺑـﻬﻢ‪ ،‬ﻓﻴﺘﺨﻴﻞ ﺃﻧﻪ ﰲ ﺭﺍﺣﺔ ﻭﺃﻣﻦ‪ ،‬ﻭﰲ ﺣﺼﻦ ﺣﺼﲔ‪ ،‬ﻭﺩﺭﻉ ﻣﻨﻴﻊ‪،‬‬
‫ﻓﻴﻨﺨﺪﻉ ﺑﺬﻟﻚ ﻭﻳﻨﺴﻰ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺍﻟﻘﻴﺎﻡ ﲟﺼﺎﳊﻬﺎ‪ ،‬ﻓﻴﻀﻴﻊ ﻭﻗﺘﻪ‬
‫ﻭﳜﻮﺽ ﻣﻌﻬﻢ ﻣﺎ ﳜﻮﺿﻮﻥ ﻓﻴﻪ ﳑﺎ ﻻ ﻳُﺠﺪﻱ ﺣﺎﻻ ﻭﻻ ﻣﺂﻻ ‪.‬‬
‫ﻓﻨﺼﻴﺤﱵ ﻟﻨﻔﺴﻲ ﻭﻟﻜﻞ ﻣﻨﺼﻒ ﳏﺐ ﻟﻠﺨﲑ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﺍﻟﺘﺤﻠﻲ‬
‫ﺑﺎﶈﺎﺳﻦ ﻭﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﳎﺎﻟﺲ ﺍﳌﺒﺘﺪﻋﺔ ﻭﺍﻟﻔﺴﻘﺔ ﻭﺍﻷﺭﺍﺫﻝ‪ ،‬ﻭﻛﻞ‬
‫ﺨ ّﹴﻞ ﻟﻠﻤﺮﻭﺀﺓ‪.‬‬
‫ُﻣ ِ‬
‫ﻭﻟﻴﺤﺮﺹ ﻛﻞ ﺍﻣﺮﺉ ﻋﻠﻰ ﻣﺼﺎﺣﺒﺔ ﺍﻟﺼﺎﳊﲔ ﻭﳎﺎﻟﺴﺘﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﻮﺱ‬
‫ﺟﺒﻠﺖ ﻋﻠﻰ ﺍﻟﺘﺄﺳﻲ ﻭﺍﻟﺘﻄﺒّﻊ ﺑﻄﺒﻴﻌﺔ ﻣﻦ ﲣﺎﻟﻄﻬﻢ‪ ،‬ﻓﻘﺪ ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ ﺟﺎﻟﺲ‬
‫ﺟﺎﻧﺲ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ‪ :‬ﺇﻥ ﳎﺎﻟﺴﺔ ﺍﻟﺼﺎﳊﲔ ﺩﻭﺍﺀ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺮﻳﺎﻗﻬﺎ‬
‫ﻣﻦ ﺍﻟﻘﺴﻮﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻷﺫﻛﺎﺭ‪ :‬ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﳉﻠﻴﻞ‬
‫ﺻﺎﺣﺐ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﳌﻮﺍﻫﺐ ﻭﺍﻟﻠﻄﺎﺋﻒ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻮﺍﺹ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺩﻭﺍﺀ ﺍﻟﻘﻠﺐ ﲬﺴﺔ ﺃﺷﻴﺎﺀ‪ ،‬ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺪﺑﺮ‪ ،‬ﻭﺧﻼﺀ‬
‫ﺍﻟﺒﻄﻦ‪ ،‬ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﻟﺘﻀﺮﻉ ﻋﻨﺪ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﳎﺎﻟﺴﺔ ﺍﻟﺼﺎﳊﲔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ‪ :‬ﳏﺒﺔ ﺍﻟﺼﺎﳊﲔ ﻭﺯﻳﺎﺭﺗـﻬﻢ ﻭﳎﺎﻟﺴﺘﻬﻢ ﻏﻨﻴﻤﺔ‬
‫ﻛﱪﻯ‪.‬‬

‫‪١‬ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺣﺴﻦ ﺍﺳﻼﻡ ﺍﳌﺮﺀ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ" ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ‪.‬‬
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‫ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻟﻮﻻ ﺛﻼﺙ ﻣﺎ ﺃﺣﺒﺒﺖ ﺍﻟﺒﻘﺎﺀ‪،‬‬

‫ﺳﺎﻋﺔ ﻇﻤﺈ ﺍﳍﻮﺍﺟﺮ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﳎﺎﻟﺴﺔ ﺃﻗﻮﺍﻡ ﻳﻨﺘﻘﻮﻥ َﺟﻴّﺪ‬
‫ﺍﻟﻜﻼﻡ ﻛﻤﺎ ﻳﻨﺘﻘﻰ ﺃﻃﺎﻳﺐ ﺍﻟﺘﻤﺮ)‪ .(١‬ﻭﻳﻨﺘﻘﻮﻥ ﺃﻱ ﳜﺘﺎﺭﻭﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﺃﺭﺩﺕ ﻛﺘﺎﺑﺘﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺭﻣﺖ ﲨﻌﻪ ﻣﻦ ﻣﺬﺍﻡ‬
‫ﺍﻟﻘﺒﻠﻴّﺔ ﻭﺍﻟﻌﺼﺒﻴّﺔ ﻭﻟﻮﺍﺣﻘﻬﺎ ﻣﻊ ﻣﺎ ﻗﺎﺳﻴﺖ ﰲ ﺃﻳﺎﻡ ﲨﻌﻪ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ‬
‫ﺍﻟﻜﺜﲑﺓ ﻭﺍﳌﺸﺎﻛﻞ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‪.‬‬
‫ﻭﺍﳌﻄﻠﻮﺏ ﳑﻦ ﺭﺃﻯ ﻓﻴﻪ ﺍﳋﻠﻞ ﺃﻥ ﻳﺼﻔﺢ ﻋﻦ ﺍﻟﺰﻟﻞ‪ ،‬ﳌﺎ ﻗﻴﻞ ﰲ ﺍﳌﺜﻞ‪ :‬ﺇﻥ‬
‫َﻣ ْﻦ ﰲ ﺍﻟﺒﺌﺮ ﺩﺧﻞ ﱂ ﳜﺮﺝ ﻣﻨﻪ ﺑﺪﻭﻥ ﺑﻠﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﻗِﺪﻣﺎ‪ :‬ﺇﻥ ﻟﻜﻞ ﻋﺎﱂ‬
‫ﻫَﻔﻮﺓ‪ ،‬ﻭﻟﻜﻞ ﺟﻮﺍﺩ ﻛﹶﺒﻮﺓ‪ ،‬ﻭﻟﻜﻞ ﺳﻴﻒ ﻧﺒَﻮﺓ‪ ،‬ﻓﻤﺎ ﻇﻨﻚ ﲟﺜﻠﻲ ﺍﻟﻀﻌﻴﻒ‬
‫ﺍﻟﻜﻠﻴﻞ ﺍﳍﻤﺔ‪ ،‬ﺍﻟﻘﺎﺻﺮ ﺍﻟﻔﻬﻢ‪ ،‬ﺍﻟﻔﺎﺗﺮ ﺍﻟﺬﻫﻦ ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺘﻘﺒّﻠﻪ ﻣﲏ ﺑﻔﻀﻠﻪ ﺍﻟﻌﻤﻴﻢ‪ ،‬ﻭﺇﺣﺴﺎﻧﻪ ﺍﳉﺴﻴﻢ‪ ،‬ﻭﺃﻥ‬
‫ﳚﻌﻠﻪ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ‪ ،‬ﲜﺎﻩ ﺑﻨﻴﻪ ﺍﻟﻮﺳﻴﻢ‪ ،‬ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺘﺴﻠﻴﻢ ‪.‬‬
‫ﻭﺣﺴﱯ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻻﺣﻮﻝ ﻭﻻﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ‪.‬‬
‫ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ‬
‫ﻋﻤﻠﺖ ﺳﻮﺀﺍ ﻭﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻓﺎﻏﻔﺮ ﱄ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ ‪.‬‬
‫ﻭﻗﺪ ﹼﰎ ﲝﻤﺪ ﺍﷲ ﺗﺒﻴﻴﻀﻪ ﻭﲢﺮﻳﺮﻩ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ‬
‫ﺳﻨﺔ ‪١٤٢٧‬ﻫـ ﺍﳌﻮﺍﻓﻖ ‪٢٠٠٦/٠٧/٠٣‬ﻡ‬

‫‪١‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﺟـ‪٢‬ﺹ‪.٣٤٩‬‬

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‫ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ‬
‫ﺍﻟﺘﻔﺎﺳﲑ‬
‫ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‬ ‫‪ .١‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ‬
‫ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﻟﻔﺪﺍﺀ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ‬ ‫‪ .٢‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‬
‫‪ .٣‬ﺗﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ﻟﻺﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‬
‫‪ .٤‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ ﻟﻺﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ‬ ‫‪ .٥‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬ ‫‪ .٦‬ﺗﻔﺴﲑ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬
‫‪ .٧‬ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﳍﻴﺔ ﻋﻠﻰ ﺍﳉﻼﻟﲔ ﻟﻠﺸﻴﺦ ﲨﻞ‬
‫ﻟﻺﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ‬ ‫‪ .٨‬ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ‬
‫ﻟﻠﻨﺴﻔﻲ‬ ‫‪ .٩‬ﺗﻔﺴﲑ ﺍﳌﺪﺍﺭﻙ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫‪ .١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺣﺠﺎﺝ‬ ‫‪ .٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫ﻟﻺﻣﺎﻡ ﺃﰊ ﺩﺍﻭﺩ‬ ‫‪ .٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫ﻟﻠﻨﺴﺎﺋﻲ‬ ‫‪ .٤‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﻟﻺﻣﺎﻡ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫‪ .٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﻟﻺﻣﺎﻡ ﺃﰊ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫‪ .٦‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫‪ .٧‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‬ ‫‪ .٨‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫ﻟﻺﻣﺎﻡ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﻨﻮﻭﻱ‬ ‫‪ .٩‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫‪ .١٠‬ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻟﻺﻣﺎﻡ ﺍﻟﻌﻴﲏ‬
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‫‪ .١١‬ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻟﻠﺤﺎﻓﻆ ﺍﻟﻘﺴﻄﻼﱐ‬

‫‪ .١٢‬ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ ﺷﺮﺡ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻟﻠﻌﻼﻣﺔ ﺍﶈﺪﺙ ﺧﻠﻴﻞ ﺃﲪﺪ‬
‫ﻟﻠﺸﻴﺦ ﻣﻨﺼﻮﺭ ﻋﻠﻲ ﻧﺎﺻﻒ‬ ‫‪ .١٣‬ﺍﻟﺘﺎﺝ ﺍﳉﺎﻣﻊ ﻟﻸﺻﻮﻝ‬
‫ﻟﻠﻌﻼﻣﺔ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﳌﺘّﻘﻲ‬ ‫‪ .١٤‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‬
‫ﻟﻠﺤﺎﻓﻆ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳍﻴﺜﻤﻲ‬ ‫‪ .١٥‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ‬
‫ﻟﻺﻣﺎﻡ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‬ ‫‪ .١٦‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ‬ ‫‪ .١٧‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‬
‫ﻟﻠﺘﱪﻳﺰﻱ‬ ‫‪ .١٨‬ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ‬
‫ﻟﻠﺸﻴﺦ ﻣﻼ ﻋﻠﻲ ﻗﺎﺭﻱ‬ ‫‪ .١٩‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﻟﻄﱪﺍﱐ‬ ‫‪ .٢٠‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‬ ‫‪ .٢١‬ﺍﻟﻔﺘﺎﻭﻱ ﺍﳊﺪﻳﺜﻴﺔ‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫‪ .٢٢‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‬ ‫‪ .٢٣‬ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﻟﻠﻌﺰﻳﺰﻱ‬ ‫‪ .٢٤‬ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ‬
‫‪ .٢٥‬ﺣﺎﺷﻴﺔ ﺍﳊﻔﲏ ﻋﻠﻰ ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ﻟﻠﺤﻔﲏ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ‬ ‫‪ .٢٦‬ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‬
‫‪ .٢٧‬ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺋﻲ ﻟﻠﺴﻨﺪﻱ‬
‫‪ .٢٨‬ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﻟﺬﻫﱯ‬ ‫‪ .١‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ‬ ‫‪ .٢‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻻﺑﻦ ﺍﻟﺴﺒﻜﻲ‬ ‫‪ .٣‬ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ‬
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‫ﻟﻠﺤﺎﻓﻆ ﺃﰊ ﻧﻌﻴﻢ‬ ‫ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ‬ ‫‪.٤‬‬

‫ﻻﺑﻦ ﺍﻷﺛﲑ‬ ‫ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫‪.٥‬‬
‫ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﺪﺭﺍﻥ‬ ‫ﺗـﻬﺬﻳﺐ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‬ ‫‪.٦‬‬
‫ﻻﺑﻦ ﻫﺸﺎﻡ‬ ‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫‪.٧‬‬
‫ﺍﻟﻔﻘﻪ‬
‫ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‬ ‫ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﺑﺸﺮﺡ ﺍﳌﻨﻬﺎﺝ‬ ‫‪.١‬‬
‫ﻟﻺﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‬ ‫ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ‬ ‫‪.٢‬‬
‫ﻟﻠﺸﺮﺑﻴﲏ‬ ‫ﻣﻐﲏ ﺍﶈﺘﺎﺝ‬ ‫‪.٣‬‬
‫ﺣﺎﺷﻴﺔ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻋﻠﻰ ﲢﻔﺔ ﺍﶈﺘﺎﺝ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‬ ‫‪.٤‬‬
‫ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ‬ ‫ﻓﺘﺢ ﺍﳉﻮﺍﺩ ﺑﺸﺮﺡ ﺍﻹﺭﺷﺎﺩ‬ ‫‪.٥‬‬
‫ﺍﻟﺘﺼﻮﻑ‬
‫ﻟﺴﻴﺪﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﺑﺎﻍ‬ ‫‪ .١‬ﺍﻹﺑﺮﻳﺰ‬
‫ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‬ ‫‪ .٢‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‬
‫‪ .٣‬ﺍﻟﺮﺩﻭﺩ‬
‫ﻟﻠﺤﺎﻓﻆ ﺍﻟﺒﻴﻬﻘﻲ‬ ‫‪ .١‬ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﻻﺑﻦ ﻋﺴﺎﻛﺮ‬ ‫‪ .٢‬ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ‬
‫ﺍﻟﻠﻐﺔ‬
‫ﻟﻠﻔﲑﻭﺯﺃﺑﺎﺩﻱ‬ ‫‪ .١‬ﻗﺎﻣﻮﺱ ﺍﶈﻴﻂ‬
‫‪ .٢‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺹ ﺷﺮﺡ ﺍﻟﻘﺎﻣﻮﺱ ﻟﻺﻣﺎﻡ ﻣﺮﺗﻀىﺎﻟﺰﺑﻴﺪﻱ‬
‫ﻻﺑﻦ ﻣﻨﻈﻮﺭ‬ ‫‪ .٣‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‬
‫‪ .٤‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ﻻﺑﻦ ﺍﻷﺛﲑ‬
‫‪ .٥‬ﺗـﻬﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻺﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‬
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‫ﺍﻷﻧﺴﺎﺏ‬
‫ﻷﰊ ﺍﻟﻔﻮﺯ ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ‬ ‫‪ .١‬ﺳﺒﺎﺋﻚ ﺍﻟﺬﻫﺐ‬
‫ﺍﻟﻌﺮﻭﺽ‬
‫‪ .١‬ﺇﺭﺷﺎﺩ ﺍﻟﺸﺎﰲ ﻋﻠﻰ ﻣﱳ ﺍﻟﻜﺎﰲ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺪﻣﻨﻬﻮﺭﻱ‬
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‫ﺍﻟﺘﻘﺎﺭﻳﻆ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻣﻌﻄﻴﻨﺎ ﺍﻟﻨﱢﻌﻢ‪ ،‬ﻭﻛﺎﻓﻴﻨﺎ ﺍﻟﻨﱢﻘﻢ‪ ،‬ﻭﺍﳌﺆﻟﻒ ﺑﺎﻹﺳﻼﻡ ﺑﲔ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺠﻤﻴّﺔ ﻭﺍﻟﻌﺮﺑﻴّﺔ‪ ،‬ﻧﺎﻫﻴﺎ ﳍﻢ ﻋﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﻌﺼﺒﻴّﺔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ‬
‫ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻣﻔﺮّﺝ ﺍﻟﻜﺮﻭﺏ‪ ،‬ﻭﻣﺰﻳﻞ ﺿﻐﺎﺋﻦ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﺍﳌﺘﺤﻠﹼﲔ ﺑﺎﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺍﳌﺘﺨﻠﹼﲔ ﻋﻦ ﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﻋﻠﻰ ﺻﺤﺒﻪ ﺍﻷﺷﺪّﺍﺀ ﻋﻠﻰ‬
‫ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻟﺮﲪﺎﺀ ﺑﻴﻨﻬﻢ ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻣﺎ ﺩﻋﺎ ﺍﳌﺆﺫﻥ ﺇﱃ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﻔﻼﺡ‪ ،‬ﻭﺃﺟﻴﺐ ﺍﻵﺫﺍﻥ ﰲ ﺍﳌﺴﺎﺀ ﻭﺍﻟﺼﺒﺎﺡ‪،‬‬
‫ﺼﹺﺒﻴّﺔ"‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﻠﻤﺎ ﻃﺎﻟﻌﺖ ﻛﺘﺎﺏ "ﺍ ِﳌَﻨﺢُ ﺍﻟ َﻮ ْﻫﹺﺒﻴّﺔ ﻓِﻲ ﹶﺫ ّﻡ ﺍﻟ ﹶﻘَﺒِﻠﻴّﺔ ﻭﺍﻟ َﻌ َ‬
‫ﻭﺗﺼﻔﹼﺤﺖ ﻣﻨﻪ ﻛ ﹼﻞ ﺑﺎﺏ‪ ،‬ﺭﺃﻳﺘﻪ ﻗﺪ ﺃﻓﺎﺩ ﻛﺜﲑﺍ ﰲ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﻭﺗﻔﺠﺮﺕ‬
‫ﺍﳊِﻜﻢ ﺍﻟﻐﺎﻟﻴﺔ ﻣﻦ ﻳﻨﺒﻮﻋﻪ‪ ،‬ﻓﻼ ﹶﻏ ْﺮ َﻭ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﺆﻟﱢﻔﻪ ﻷﺯﻣّﺔ ﺍﻟﺘﺤﻘﻴﻖ‬
‫ﻣﺎﻟﻚ‪ ،‬ﻭﺣﺎ ﹴﻭ ﻟﻠﻌﻠﻮﻡ ﺍﻟﻨﻘﻠﻴّﺔ‪ ،‬ﻭﻣﺘﻔﻮﱢﻕ ﰲ ﺍﻟﻌﻘﻠﻴّﺔ‪ ،‬ﻭﺣﺎﺋﺰ ﰲ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺮﻓﺔ‬
‫ﻗﺼﺒﺎﺕ ﺍﻟﺴﺒﻖ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺸ ﱡﻖ ﻏﹸﺒﺎﺭَﻩ ﻋﺎﺭﻑ ﺫﻭ ﺣﺬﻕ‪ ،‬ﻓﻬﻮ ﻓﻀﻴﻠﺔ‬
‫ﻍ" ﺑﻦ ﺍﻟﺸﻴﺦ ﻋﻤﺮ‪،‬‬ ‫ﱄ ﺍﻟﻨﺒﻴﻪ‪ ،‬ﺍﻟﺸﻴﺦ ﻋﺜﻤﺎﻥ " ِﺣ ِﺪ ﹾ‬ ‫ﺍﻷﺩﻳﺐ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺍﻷﺻﻮ ﹼ‬
‫ﻣﺘّﻌﻪ ﺍﷲ ﺑﺎﻟﻌﺎﻓﻴﺔ ﻭﺃﻃﺎﻝ ﻟﻪ ﺍﻟﻌﻤﺮ‪ ،‬ﻓﻘﺪ ﺍﺟﺘﻬﺪ ﰲ ﺗﺄﻟﻴﻔﻪ ﺟﹺﺪﺍﹰ‪ ،‬ﲝﻴﺚ ﻻ‬
‫ﻳَﺮﻯ ﺃﺣﺪ ﻟﻪ ﻧﺪﺍًّ‪ ،‬ﻭﺃﻳّﺪ ﻛﻼﻣﻪ ﺑﺎﻟﺪّﻟﻴﻞ‪ ،‬ﻭﺭﻭﱠﻯ ﻣﻨّﺎ ﺍﻟﻐﻠﻴﻞ‪ ،‬ﻭﺃﻃﺎﻝ ﺍﻟّﻨﻔﹶﺲ‬
‫ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﺻﺎﺩ ﺷﻮﺍﺭﺩﻫﺎ ﲝﺒﺎﺋﻠﻪ‪ ،‬ﻭﺩﻋﺎ ﻓﻴﻪ ﺷﻌﺒﻨﺎ ﺇﱃ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﺍﻷﺧﻮﻱﱢ‪ ،‬ﻭﺍﻟﻌﻤ ﹺﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺳﻠﻮ ِﻙ ﺍﳌﻨﻬﺞ ﺍﻟﻨّﺒﻮﻯﱢ‪ ،‬ﻭﻧـﻬﺎﻫﻢ ﻋﻦ‬
‫ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﻋﻦ ﺍﻟﻘﺒﻠﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ ‪.‬‬
‫ﺡ ﺍﻟﻌﺼﺒﻴّﺔ ﻭﺍﻟﻨﺨﻮﺓ‪،‬‬ ‫ﻓﺠﺪﻳﺮ ﺑﻨﺎ ﺃﻥ ﻧﺴﺘﺠﻴﺐ ﻣﻨﻪ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻧﻄﺮ َ‬
‫ﺍﺳﺘﻔﺎﺩﺓ ﳑّﺎ ﺟﺎﺀﺕ ﺑﻪ ﻗﺮﳛﺘﻪ‪ ،‬ﻭﺍﻣﺘﺜﺎﻻ ﲟﺎ ﺗﻀﻤﻨﺘﻪ ﻧﺼﻴﺤﺘﻪ‪ .‬ﻓﻠﻠﻪ ﺩﺭﻩ‬
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‫ﺣﻜﻴﻤﺎ ﰲ ﺣ ﹼﻞ ﻣﺸﺎﻛﻠﻨﺎ ﺍﻟﻐﺎﻣﻀﺔ‪ ،‬ﻭﻣﻌﺎﻟِﺠﹰﺎ ﻟﻘﻀﺎﻳﺎ ﺃﺯﻣﺘﻨﺎ ﺑﺎﻟﻌﺎﺭﺿﺔ‪ ،‬ﺟﺰﺍﻩ‬

‫ﺍﷲ ﻋﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﺃﺛﺎﺑﻪ ﻋﻠﻰ ﻣﺎ ﻗﺪّﻣﻪ ﺑﺎﻟﺮﺿﺎﺀ‪ ،‬ﻭﺷﻜﺮ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭﻛﺜﹼﺮ‬
‫ﺃﻣﺜﺎﻟﻪ‪ ،‬ﺇﻧﻪ ﲰﻴﻊ ﻗﺮﻳﺐ‪ ،‬ﻭﻟﻠﺪﻋﻮﺍﺕ ﳎﻴﺐ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺒﺤﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﻣﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺍﻟﺸﻴﺦ‬

‫ﳏﻤﻮﺩ ﻭﺷﻬﺮﺗﻪ "ﺍﻟﺸﻴﺦ ﺃﺑﺎ" ﺍﻟﺸﺎﺷﻲ ﺍﳌﻘﺪﺷ ّﻲ‬
‫ﺣﺮّﺭ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﻆ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ ٢٤‬ﻣﻦ ﲨﺎﺩﻯ‬
‫ﺍﻵﺧﺮﺓ ﺳﻨﺔ ‪ ١٤٢٧‬ﺍﳌﻮﺍﻓﻖ ‪ ٢٠‬ﻣﻦ ﻳﻮﻟﻴﻮ ﺳﻨﺔ ‪.٢٠٠٦‬‬
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‫ﺍﻟﺘﻘﺎﺭﻳﻆ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﻘﺪ ﻛﺎﻥ ﺻﻌﺒﺎ ﺃﻥ ﻻ ﺃﺳﺘﺠﻴﺐ ﺃﺳﺘﺎﺫﻱ ﻭﻣﺮﰊ ﰲ ﻣﺴﲑﺓ‬
‫ﺣﻴﺎﰐ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻣﻜﻨﻪ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﺑﺘﺄﻟﻴﻒ ﻭﻧﺸﺮ ﻫﺬﺍ‬
‫ﺍﳌﺮﺟﻊ ﺍﻷﺳﺎﺳﻲ ﺍﻷﻭﻝ ﰲ ﻣﻨﻬﺞ ﺗﺄﻟﻴﻔﻪ ﻭﻓﻦ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺣﻴﻨﻤﺎ ﻃﻠﺐ‬
‫ﻣﲏ ﻗﺮﺍﺀﺗﻪ ﻭﺇﺑﺪﺍﺀ ﺍﳌﻼﺣﻈﺔ ﻣﻦ ﳏﺘﻮﺍﻩ ﻓﺮﺃﻳﺖ ﺃﻧﻪ ﻋﺮﺽ ﻋﻠﻤﻲ ﺷﺎﻣﻞ‬
‫ﻭﻣﺒﺴﻂ ﺻﺎﺩﺭ ﻋﻦ ﻗﻠﺐ ﺇﻧﺴﺎﻥ ﺳﺨﺮ ﺍﷲ ﻟﻪ ﺑﺴﻠﻴﻘّﻴﺘﻪ ﲨﻊ ﻣﻔﺮﺩﺍﺕ‬
‫ﻭﻣﻌﺎﱐ ﻛﺘﺐ ﺃﺳﻼﻓﻨﺎ ﻣﻦ ﺗﻔﺴﲑ ﻛﺘﺎﺏ ﺍﷲ ﺇﱃ ﺩﻭﺍﻭﻳﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺷﺮﻭﺣﻬﺎ ﺇﱃ ﻣﺎ ﺗﻔﺮﻉ ﻋﻨﻪ ﻣﻦ ﻛﺘﺐ ﻣﺼﻄﻠﺢ‬
‫ﺍﳊﺪﻳﺚ ﻭﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺇﱃ ﻛﺘﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻛﺘﺐ ﺃﺻﻮﻝ‬
‫ﺍﻟﺪﻳﻦ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﰒ ﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﻣﺎ ﺛﺒﺖ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺣﻖ ﺍﻟﺒﺎﺣﺚ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺃﻥ ﻳﺴﻌﺪ ﻋﻨﺪ ﻣﺎ ﻳﺘﺄﻛﺪ‬
‫ﻣﻦ ﺃﻥ ﳎﻬﻮﺩﻩ ﺍﻟﺒﺤﺜﻲ ﻻ ﻳﺬﻫﺐ ُﺳ ًﺪﻯ ﻓﻤﻦ ﺣﻖ ﺍﻟﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﺃﻥ ﻳﺸﻌﺮ ﺑﺴﻌﺎﺩﺓ ﺃﻭﻓﺮ ﺇﺫﺍ ﺗﺄﻛﺪ ﻣﻜﺎﻧﺔ ﲝﺜﻪ ﰲ ﻗﻠﻮﺏ ﻭﻋﻘﻮﻝ ﺍﻟﻘﺮﺍﺀ ‪.‬‬
‫ﻭﺍﻹﻗﺒﺎﻝ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻘﺮﺍﺀ ﻻ ﻳﻨﺼﺮﻑ ﻟﺸﺨﺼﻴﺔ ﺍﻟﺒﺎﺣﺚ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﻳﻨﺼﺮﻑ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‪.‬‬
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‫ﻭﲦﺮﺓ ﺍﻟﺒﺤﺚ ﺗﺘﺠﻠﻰ ﺑﻨﻔﺎﺩ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺇﺻﺪﺍﺭ ﻃﺒﻌﺔ‬

‫ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﻣﺎ ﻟﻘﻲ ﻗﺒﻮﻻ ﻟﺪﻯ ﻛﺜﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻑ ﺑﻌﻀﻬﻢ‬
‫ﺑﻌﻀﺎ ﻭﻟﻜﻦ ﲡﻤﻌﻬﻢ ﻛﻠﻤﺔ ﺍﻟﺘﻘﻮﻯ ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳌﺆﻟﻒ ﺍﻟﺒﺎﺭﻉ ﺍﻟﻴﻘﻆ ﻳﻌﺎﰿ ﻛﻞ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﻟﺴﺎﺣﺔ ﻣﻦ‬
‫ﻗﻀﺎﻳﺎ ﻋﻘﺪﻳﺔ ﻭﺩﻳﻨﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺣﻴﺚ ﻻ ﳚﺪ ﻏﻀﺎﺿﺔ ﰲ ﲨﻊ ﺍﻷﺩﻟﺔ‬
‫ﻭﺿﺮﺏ ﺍﻷﻣﺜﻠﺔ ﻟﺘﺒﺸﻴﻊ ﺍﻟﻨـﺰﻋﺔ ﺍﻟﻘﺒﻠﻴﺔ ﺃﻣﺎﻡ ﺍﻟﻘﺎﺭﻱ ﻭﻟﻴﺘﺮﻙ ﰲ ﻗﻠﺐ‬
‫ﺍﳌﺘﻘﺎﺗﻠﲔ ﺍﳍﻤﺠﻴﲔ ﺑﺼﻴﺼﺎ ﻣﻦ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﻴﻘﻈﺔ ﻭﻟﻴﺰﻳﺢ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻫﻠﻴﻬﻢ‬
‫ﻏﻮﺍﺋﻞ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﻀﻴﺎﻉ ﺍﻟﺬﻱ ﻃﻤﺲ‬
‫ﺃﺑﺼﺎﺭ ﻭﺑﺼﺎﺋﺮ ﺍﻷﺷﺒﺎﻝ ﻭﺍﻟﺸﻴﻮﺥ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻨﺜﻮﺭ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳊﻜﻴﻢ ﳛﺬﺭ ﻣﻦ ﳐﺎﻃﺮ ﻋﺎﺩﺓ ﺍﻟﺘﻜﱪ ﻋﻠﻰ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺮﻑ ﺍﻟﻴﺪﻭﻳﺔ ﻭﺍﻧﻌﻜﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻟﺘﺪﻫﻮﺭ‬
‫ﺍﻟﺸﺎﻣﻞ ﺍﻟﺬﻱ ﳊﻖ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺬﻡ ﺍﻟﺘﻌﺼﺐ ﻟﻠﻌﺸﲑﺓ ﻭﺍﳉﻤﺎﻋﺔ ﺑﺪﻭﻥ ﺃﻥ ﺗﺮﺍﻉ ﷲ‬
‫ﺇ ﹰﻻ ﻭﻻ ﺫﻣﺔ ﻭﺍﻹﻫﺪﺍﺭ ﳊﺮﻣﺔ ﻭﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻭﺇﻓﺴﺎﺩ ﺍﻟﻨﺴﻴﺞ‬
‫ﺍﻹﺟﺘﻤﺎﻋﻲ ﺑﺄﻟﻮﺍﻥ ﻣﻦ ﺍﳉﻮﺭ ﻭﺍﻟﻈﻠﻢ ﻭﺍﳌﻬﺎﻧﺔ ‪.‬‬
‫ﻓﻠﻬﺬﺍ ﺍﳌﺆﻟﻒ ﺍﻟﻨﺎﺻﺢ ﺍﻟﺼﺪﻳﻖ ﰲ ﺍﻟﻘﻠﺐ ﺣﺐ ﻭﻣﻨـﺰﻟﺔ ﻭﻟﻜﺘﺎﺑﻪ‬
‫ﻋﻈﺔ ﻭﺗﺬﻛﺮﺓ‪ ،‬ﻭﺍﷲ ﻣﻌﻄﻲ ﺍﳌﻨﻦ ﳚﺰﻳﻪ ﺑﺎﳊﺴﲎ ﻭﺳﻌﺎﺩﺓ ﺍﻷﺧﺮﻯ ‪.‬‬

‫ﺍﻷﺳﺘﺎﺫ‪ /‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﺴﻦ ﻭﺭﻃﲑﻱ‬

‫‪٢٠٠٧/٥/٦‬ﻡ‬
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‫ﻓﻬﺮﺱ ﺍﻟﻜﺘﺎﺏ‬
‫ﺻﻔﺤـﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪) ..........................................‬ﺃ(‬
‫ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ‪١.........................................................‬‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‪٤........................................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﰲ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﳊﻤﻴﺔ ﻭﳓﻮﻫﺎ‪٩........................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﳊﻤﻴﺔ‪١٠......................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻡ ﺍﻟﻌﺼﺒﻴﺔ ‪١٢.........................................‬‬
‫ﺍﳋﻼﺻﺔ‪١٧.............................................................‬‬
‫ﺍﳋـﺎﺗـﻤﺔ ‪١٩........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺫﻡ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ‪٢٢....................................‬‬
‫ﻣﻼﺣـﻈﺔ‪ :‬ﻣﻨﺎﺩﺍﺓ ﺍﻟﻘﺒﺎﺋﻞ ﻹﺛﺎﺭﺓ ﺍﻟﻔﱳ ﻣﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ……‪٢٧........‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺃﻥ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻵﺑﺎﺀ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ‪٢٩.................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﺫﻡ ﺍﻟﻄﻌﻦ ﺑﺎﻷﻧﺴﺎﺏ ﻭﺍﻟﺘﻌﻴﲑ ﺑـﻬﺎ…‪٣٦..............‬‬
‫ﺍﳋـﻼﺻﺔ ﰲ ﺿﻤﻦ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ﺧﻄﻴﺌﺔ ﺃﺧﺮﻯ ‪٤٤.................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ ﺃﻥ ﺍﻟﻌﺼﺒﻴﺔ ﻏﺮﻳﺰﺓ ﻣﻦ ﻏﺮﺍﺋﺰ ﺍﻟﻨﺎﺱ‬
‫ﻭﻃﺒﺎﺋﻌﻬﻢ…‪٤٦........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺍﺗـﻬﺎﻡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺒﻴﻠﺔ‬
‫ﻭﺑﺮﺍﺀﺗﻪ ﻣﻦ ﺫﻟﻚ ﻛﱪﺍﺀﺓ ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ ﺍﺑﻦ ﻳﻌﻘﻮﺏ ‪٥٠......................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻋﻦ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺇﱃ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪٥٦..........................................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻛﺮ ﺑﻌﺾ ﻃﺒﺎﺋﻊ ﺍﻟﻘﺒﺎﺋﻞ ﻭﻋﺎﺩﺍﺗـﻬﻢ ……‪٦٥……..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺗﻨﺎﻓﺴﻬﻢ ﰲ ﺗﻮﻟﻴﺔ ﺍﳌﻨﺎﺻﺐ ……………‪٦٦…….‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺍﻟﻌﺪﺍﻟﺔ ﻭﻣﻮﺍﻻﺓ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ………‪٦٩‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﺜﺄﺭ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ………………………‪٧٣..‬‬
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‫ﺍﻟﺼﻔﺤـﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬
‫ﻣﻬﻤﺔ‪ :‬ﰲ ﺍﻟﺰﺟﺮ ﻋﻦ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﻋﻤﺪﺍ ﺑﻐﲑ ﺣﻖ ………………‪٧٧..‬‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻲ ﻛﻠﻤﺔ ﺍﻟﺘﻘﻮﻯ ﺇﱁ ………………‪٨٨.…...‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﻌﺮﻓﺎﺀ ﻭﻫﻢ ﺯﻋﻤﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻔﺼﺎﺋﻞ ﻭﰲ ﻓﻀﻞ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻭﺫﻡ ﺍﳉﻮﺭ…‪٩١.......................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻻﻭﻝ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﻌﺮﻳﻒ………………………‪٩٢…….‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻌﺮﻓﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﳓﻮﳘﺎ……‪٩٣..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺃﳘﻴﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻭﻓﻀﻠﻬﺎ ﻭﺫﻡ ﺍﳉﻮﺭ………………‪٩٩‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺃﲰﺎﺀ ﻃﺒﻘﺎﺕ ﺍﻷﻧﺴﺎﺏ …………………‪١٠٥...‬‬
‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻧﺴﺎﺏ ………………‪١١١...…..‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺃﻥ ﺍﻟﺘﻔﺎﺿﻞ ﺑﺘﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺲ ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ‬
‫ﻭﻻ ﺑﺎﻷﺣﺴﺎﺏ‪١١٢.…................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺃﻥ ﺍﻟﻨﺴﺐ ﻻﻳﻨﻔﻊ ﺻﺎﺣﺒﻪ ﻭﻻ ﻳﻀﺮﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ……‪١١٧‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺇﻧﺬﺍﺭ ﺍﻟﻌﺸﲑﺓ ﻭﺍﻟﺘﱪﺉ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻴﺌﺔ ………‪١٢٣.‬‬
‫ﻣﻼﺣﻈﺔ‪ :‬ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﲟﺎ ﺃﻣﺮ ﺑﻪ ﺍﳌﺮﺳﻠﲔ ………………‪١٢٦.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻮﺩﺓ ﺍﻟﻌﺸﲑﺓ ﺍﻟﻌﺎﺻﻴﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﰲ ﺍﻟﺘﱪﺉ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻴﺌﺔ …………………………‪١٢٨...‬‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﺃﻥ ﺍﳌﻮﺍﻻﺓ ﰲ ﺍﻹﺳﻼﻡ ﺃﻫ ّﻢ ﻭﺃﺣ ّﻖ ﻣﻦ ﺍﳌﻮﺍﻻﺓ ﰲ‬
‫ﺍﻟﻨﺴﺐ‪١٣٠............................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ ﺃﻥ ﻧﺴﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ‪١٣٤..........................................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺍﻧﺘﻔﺎﻉ ﺍﻟﺬﺭﻳﺔ ﺑﺼﻼﺡ ﺃﺻﻮﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺇﱁ ‪١٣٦.......‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰲ ﺍﻧﺘﻔﺎﻉ ﺍﻷﻭﻻﺩ ﺑﺼﻼﺡ ﺁﺑﺎﺋﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ‪١٤١.............‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ‪ :‬ﰲ ﺃﻥ ﺫﻧﻮﺏ ﺍﻷﺻﻮﻝ ﻭﻋﺼﻴﺎﻧـﻬﻢ ﻻ ﻳﻀﺮ ﺍﻟﻔﺮﻉ ‪١٤٢.....‬‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﰲ ﺍﻧﺘﻔﺎﻉ ﺍﳌﺆﻣﻨﲔ ﺑﺎﺳﺘﻐﻔﺎﺭ ﺍﳌﻼﺋﻜﺔ ﻭﺩﻋﺎﺋﻬﻢ ﳍﻢ ‪١٤٣...............‬‬
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‫ﺍﻟﺼﻔﺤـﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪١٤٥...................‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺍﻟﺘﻌﺼﺐ ﺍﻟﻄﺎﺋﻔﻲ ‪١٥٣................................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﰲ ﺣﻜﻤﻪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻋﻨﻪ ‪١٥٤.............................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻴﻤﺎ ﻭﺭﺩ ﰲ ﺍﻓﺘﺮﺍﻕ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﻓﺮﻕ ﻛﺜﲑﺓ ‪١٥٩..........‬‬
‫ﻓﺎﺋﺪﺓ‪ :‬ﰲ ﺃﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻫﻲ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ‪١٦٣...................‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻮﻏﻞ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﲪﻞ ﺍﻟﻌﻮﺍﻡ ﻋﻠﻰ ﺃﻣﻮﺭ‬
‫ﻣﻨﻪ ﻻ ﺗﺒﻠﻐﻬﺎ ﻋﻘﻮﳍﻢ ‪١٦٨...............................................‬‬
‫ﺍﳋﺎﲤﺔ ﻧﺴﺄﻝ ﺍﷲ ﺣﺴﻨﻬﺎ ‪١٧٣............................................‬‬
‫ﺍﳌﺮﺍﺟﻊ ﻭﺍﳌﺼﺎﺩﺭ‪١٧٧................................................. :‬‬
‫ﺍﻟﺘﻘﺎﺭﻳﻆ‪١٨١......................................................... :‬‬
‫ﻓﻬﺮﺱ ﺍﻟﻜﺘﺎﺏ‪١٨٥.................................................... :‬‬