وسائل اللبيب لفضائل الحبيب
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ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﻟﺤﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﻟﻬﺪﻯ ﻭﺩﻳﻦ ﺍﻟﺤﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ
ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ ً ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ
ﻋﻨﻪ :ﱫå ä ãﱪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻗﺘﻔﻰ ﺃﺛﺮﻩ ،ﻭﺳﻠﱠﻢ
ﺗﺴﻠﻴﻤﺎً ﻛﺜﻴﺮﺍ ً.
ﺃﻣﺎ ﺑﻌﺪ :ﻓﻬﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻟﻘﻴﱢﻢ )ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﻓﻲ ﺷﺮﺡ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ(
ﻟﻠﻌﺎﻟﻢ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺑﻜﺮ ﺍﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻌﻴﻤﻜﻲ ﻭﺿﻌﻪ ﻋﻠﻰ ﻣﺘﻦ ﺍﻟﻌﺎﻟﻢ
ﻣﺤﻤﺪ ﺑﻦ ﺻﻨﻔﻮﺭ ﺍﻟﺪﻏﺠﻲ ،ﻣﻨﺬ ﻓﺮﻍ ﻣﻦ ﺗﺄﻟﻴﻔﻪ ﻣﺎ ﺯﺍﻟﺖ ﺃﻳﺪﻱ ﻃﻼﺏ ﺍﻟﻌﻠﻢ
ﻛﺜﻴﺮ،
ﻛﺜﻴﺮﺍ ﻭﺍﺳﺘﻔﺎﺩ ﺑﻪ ٌ
ﺍﻟﺤﻖ ﻓﻲ ﺩﻳﺎﺭﻧﺎ ﺍﻟﺠﺒﻠﻴﺔ ﺗﺪﺍﻭﻟﻪ ﺩﺭﺳﺎ ﻭﻧﺴﺨﺎ ،ﻭﺃﻓﺎﺩ ً
ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﺮﺓ ﺍﻟﻨﺴﺦ ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺘﻲ ﺍﺳﺘﻨﺴﺨﻬﺎ ﺍﻟﻌﻠﻤﺎء ﺍﻟﻮﺍﺻﻠﻮﻥ
ﻭﺍﻟﻄﻼﺏ ﺍﻟﻤﺘﺪﺭﺟﻮﻥ ،ﻭﺗﺤﻔﻈﺖ ﺑﻬﺎ ﺍﻟﻤﻜﺎﺗﺐ ﺍﻟﻘﺪﻳﻤﺔ ﺣﺘﻰ ﺍﻵﻥ ،ﻭﻫﺬﺍ
ﺍﻟﺘﺄﻟﻴﻒ ﺗﺬﻛﺮ ﻓﻴﻪ ﻗﻄﺮﺍﺕ ﻣﻦ ﺑﺤﺎﺭ ﻓﻀﺎﺋﻞ ﻋ ِﻄﺮﺓ ﻟﺤﺒﻴﺒﻨﺎ ﻭﺳﻴﱢﺪﻧﺎ ﻣﺤ ﱠﻤﺪ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻣﺒﺪﺃ ﺧﻠﻘﻪ ﻗﺒﻞ ﺧﻠﻖ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻭﺃﻋﻼﻡ ﻧﺒ ّﻮﺗﻪ ﻭﺷﻤﺎﺋﻠﻪ ﻭﺳﻴﺮﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ ﺇﻟﻰ ﺃﻥ ﻧﻘﻠﻪ ﺍﷲ
ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺃﻋﻠﻰ ﺟﻨ ّﺎﺗﻪ ،ﻭﻣﺎ ﺃﻋ ّﺪﻩ ﻟﻪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﻧﻌﺎﻡ ﻭﺍﻟﺘﻌﻈﻴﻢ ،ﻋﻠﻴﻪ ﻣﻦ
ﺍﻟﺼﻼﺓ ﻭﺃﺯﻛﻰ ﺍﻟﺘّﺴﻠﻴﻢ .ﻭﺯﺍﺩ ﻓﻴﻪ ﺍﻟﺸﺎﺭﺡ ﺭﺣﻤﻪ ﺍﷲ ﺑﻌﺾ ﻣﺎ ﺍﷲ ﺃﻓﻀﻞ ّ
ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨ ّﻔﺎﺋﺲ ﺍﻟﻤﺴﺘﺠﺎﺩﺍﺕ ﻣﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻤﻨﺎﻗﺐ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻤﺒﺸﺮﻳﻦ
ﺑﺎﻟﺠﻨﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﺑﺎﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻣﻤﺎ ﻻ
ﻣﺠﺎﻝ ﻟﻜﻞ ﻣﺆﻣﻦ ﻣﺤﺐ ﻣﻦ ﺃﻥ ﻳﻌﺮﻓﻬﺎ ﻭﻳﻐﺮﻑ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﺍﺟﺎﺩﺍ ﻓﻲ ﻣﺎ ﺍﺑﺪﻳﺎ
ﺭﺣﻤﻬﻤﺎ ﺍﻟﻤﻮﻟﻰ ﻭﺟﺎﺯﺍﻫﻤﺎ ﻋﻨﺎ ،ﺁﻣﻴﻦ.
ﻭﻣﻦ ﻣﺰﺍﻳﺎ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻧﻪ ﻗﺪ ﺟﺎء ﻣﻮﺿﺤﺎ ﻟﻐﻮﺍﻣﺾ ﺍﻟﻤﺘﻦ ﻭﻣﻀﻤﻮﻧﺎﺗﻪ،
ﻭﺗﺠﻨﺐ ﻓﻴﻪ ﻋﻦ ﺍﻹﻃﻨﺎﺏ ﺍﻟﻤﻤﻞ ﻭﺍﻹﻳﺠﺎﺯ ﺍﻟﻤﺨﻞ ،ﻭﻛﻞ ﺫﻟﻚ ﺑﻌﺒﺎﺭﺓ ﺣﻠﻮﺓ
8
ﺧﺎﺻﺔ ﻋﻠﻰ
ﱠ ﻭﻣﺂﺧﺬ ﻣﻌﺘﻤﺪﺓ ﻋﺬﺑﺔ ،ﻭﻋﻠﻰ ﻃﺮﻳﻖ ﺳﻬﻞ ،ﻭﺳﺒﻴﻞ ﻧﺎﻫﺞ،
ﻳﻮﺟﻪ ﺇﻟﻴﻬﻢ ﺧﻄﺎﺑَﻪ ﺍﻟﺸﺎﺭﺡ ﺍﻟﻌﻴﻤﻜﻲ ﻓﻲ ﺃﻭﺍﺋﻞ ﻛﺘﺎﺑﻪ.
ﺍﻟﻤﺒﺘﺪﻳﻴﻦ ﺍﻟﺬﻳﻦ ﱢ
ﻭﻗﺪ ﻭﺟﺪ ﻣﻜﺘﻮﺑﺎ ﺑﻴﺪﻩ ﺍﻟﻤﺒﺎﺭﻙ ﻓﻲ ﺫﻳﻞ ﺑﻌﺾ ﺍﻟﻨﺴﺦ :ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﻑ
ﺳﻴﺮ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻓﻌﻠﻴﻪ ﺑﻜﺘﺎﺏ )ﺍﻟﺸﻔﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﻟﻤﺼﻄﻔﻰ( ﺃﻭ
)ﺑﺄﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺇﻟﻰ ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ( ،ﻭﻣﻦ ﺃﺭﺍﺩ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻟﺨﻠﻔﺎء
ﺍﻷﺭﺑﻌﺔ ،ﻭﺑﺎﻟﺬﺭﻳﺔ ﺍﻟﻄﻴﺒﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺑﻌﺎﻣﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻌﻠﻴﻪ ﺑﻜﺘﺎﺏ) :ﺍﻟﺼﻮﺍﻋﻖ
ﺍﻟﻤﺤﺮﻗﺔ ﻹﺧﻮﺍﻥ ﺍﻟﺰﻧﺪﻗﺔ( ،ﻭﻣﻦ ﺃﺭﺍﺩ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻌﺎﻣﺔ
ﺍﻟﻌﻠﻤﺎء ﻓﻌﻠﻴﻪ ﺑﻜﺘﺎﺏ )ﺍﻟﻤﻴﺰﺍﻥ( ﻟﻮﻟﻲ ﺍﷲ ﺍﻟﺸﻌﺮﺍﻧﻲ ،ﻭﻛﺘﺎﺑﻨﺎ )ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ
ﻓﻲ ﺷﺮﺡ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ( ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻧﺒﺬﺓ ﻣﻦ ﻣﻘﺎﺻﺪ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ،ﻓﻬﻮ
ﻛﺎﻷﻧﻤﻮﺫﺝ ﻟﻬﺎ ،ﻓﻴﺎ ﻣﻦ ﻟﻢ ﻳﻈﻔﺮ ﺑﺎﻟﺼﺒﺮﺓ ﻻ ﺗﻘﺼﺮ ﻓﻲ ﻣﻼء ﻛ ﱢﻔﻚ؛ ﻭﺍﻟﺴﻼﻡ،
ﻣﻦ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺤﺎﺝ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﻌﻴﻤﻜﻲ.
ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻨﻔﻴﺲ ﻟﻬﺬﺍ ﺍﻟﻌﻼﻣﺔ ﻛﺴﺎﺋﺮ ﺗﺄﻟﻴﻔﺎﺗﻪ ﻭﺗﻘﺮﻳﺮﺍﺗﻪ
ﻗﺪ ﺍﺷﺘﻬﺮﺕ ﺑﻴﻦ ﺍﻟﺨﻠﻖ ،ﻭﻓﺎﺷﺖ ﻣﻨﺬ ﺍﻟﻌﺼﻮﺭ ،ﻛﺄﻥ ﻟﻢ ﻳﻌﺘﻨﻲ ﺃﺣﺪ ﺇﻟﻰ ﺍﻵﻥ
ﻭﻟﻌﻞ ﻫﺬﺍ ﺃ ﱠﻭﻝ ﻗﺪﻡ ﻭﺿﻌﺖ ﻧﺤﻮ ﺫﺍﻙ ﺍﻟﻤﺠﺎﻝ،ﱠ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺼﺪﻳﺮ ﻟﻬﺎ،
ﺃﻟﻠﻬﻢ ﻭﻓﱢﻖ ﻟﻤﺎ ﺗﺤﺐ ﻭﺗﺮﺿﺎﻩ.
ﻭﺍﷲ ﺃﺳﺌﻞ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻦ ﻛﻞ ﻣﻦ ﺗﺴﺒﺐ ﻓﻲ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻧﺸﺮﻩ ﻓِﻌﻼ ﺃﻭ
ﻗﻮﻻ ،ﺗﻠﻮﻳﺤﺎ ﺃﻭ ﺗﺼﺮﻳﺤﺎ ،ﻭﻣﻦ ﻛﻞ ﻣﻦ ﻣﺎﺭﺱ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺟﻤﻌﺎ ﻭﺗﺼﺤﻴﺤﺎ
ﻭﺗﺤﻘﻴﻘﺎ ،ﻭﺃﻥ ﻳﺠﻌﻠﻪ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ ﺍﻧﻪ ﺃﻛﺮﻡ ﻣﻦ ُﺳﺌِﻞ ،ﻭﺃﺟﻮﺩ ﻣﻦ
ﺃﻋﻄﻰ ﺑﺤﺮﻣﺔ ﻣﻦ ﺃﺭﺳﻠﻪ ﺭﺣﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ ،ﺁﻣﻴﻦ.
ْ
ﻛﺘﺒﻪ :ﺷﻴﺦ ﻣﺤﻤﺪ ﺍﻟﻬﺪﻟﻲ،
ﺃﺳﺘﺎﺫ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻣﻌﻬﺪ ﺩﺍﻏﺴﺘﺎﻥ ﻟﻠﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ.
/ 10ﺭﺑﻴﻊ ﺍﻷﻭﻝ 1436 /ﻫـ ﺍﻟﻤﻮﺍﻓﻖ / 01ﻳﻨﻮﺍﺭ 2015 /ﻡ
9
ﻣﻨﻬﺞ ﺍﻟﻌﻤﻞ ﻓﻲ ﺍﻟﻜﺘﺎﺏ
ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺺ ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻨﻔﻴﺲ ﻋﻠﻰ ﺃﺻﻠﻴﻦ ﺧﻄﻴﻴﻦ:
ﺍﻷﻭﻟﻰ :ﻭﻫﻲ ﻧﺴﺨﺔ ﻣﺤﻔﻮﻇﺔ ﻣﻦ ﺑﻴﻦ ﻛﺘﺐ ﻣﺎﻟﻜﻬﺎ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﺑﻦ ﻋﻠﻲ
ﺍﻟﻬﻨﻮﺧﻲ ،ﻭﻫﻮ ّ
ﺗﻔﻀﻞ ﺑﻪ ﻋﻠﻴﻨﺎ ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻨﺎ.
ﻭﻫﻲ ﻧﺴﺨﺔ ﻛﺎﻣﻠﺔ ﺍﻟﻨﺺ ،ﻟﻜﻦ ﺍﺳﻘﻄﺖ ﻣﻨﻬﺎ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﺳﻄﺎﺭ،
ﻭﻛﺘﺒﺖ ﺑﺨﻂ ﻧﺴﺨﻲ ﻧﻤﻴﻖ ،ﻋﺪﺩ ﺃﻭﺭﺍﻗﻬﺎ } {78ﻭﺭﻗﺔ ،ﻣﺘﻮﺳﻂ ﻋﺪﺩ ﺍﻷﺳﻄﺮ
} {17ﺳﻄﺮﺍ ،ﻭﻣﺘﻮﺳﻂ ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻲ ﺍﻟﺴﻄﺮ ﺍﻟﻮﺍﺣﺪ } {15ﻛﻠﻤﺔ ،ﻋﻠﻰ
ﻫﻮﺍﻣﺸﻬﺎ ﺑﻼﻏﺎﺕ ﻭﺍﺳﺘﺪﺭﺍﻛﺎﺕ ﻭﺗﺼﺤﻴﺢ ﻟﺒﻌﺾ ﺍﻟﻤﻔﺮﺩﺍﺕ؛ ﻣﻤﺎ ﻳﺰﻳﺪ ﻓﻲ ﻗﻴﻤﺔ
ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻭﺃﻫﻤﻴﺘﻬﺎ ،ﻭﻟﻢ ﻳﻜﺘﺐ ﺍﺳﻢ ﻧﺎﺳﺦ ﺍﻟﻜﺘﺎﺏ .ﻭﺭﻣﺰﻧﺎ ﻟﻬﺎ ﺑـ } ﺃ {.
ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻫﻲ ﻧﺴﺨﺔ ﻣﺨﻄﻮﻃﺔ ﻣﺤﻔﻮﻇﺔ ﻓﻲ ﻗﺴﻢ ﺍﻟﻤﺨﻄﻮﻃﺎﺕ ﻟﻤﻌﻬﺪ
ﺍﻟﺘﺎﺭﻳﺦ ﻓﻲ ﻣﺤﺎچ ﻗﻠﻌﺔ.
ﻭﻫﻲ ﻧﺴﺨﺔ ﺟﻴﺪﺓ ،ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻷﺧﻄﺎء ،ﻟﻜﻦ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﺳﻄﺎﺭ
ﺳﺎﻗﻄﺔ ﺃﻳﻀﺎ ،ﻛﺘﺒﺖ ﺑﺨﻂ ﻧﺴﺨﻲ ،ﻋﺪﺩ ﺃﻭﺭﺍﻗﻬﺎ } {97ﻭﺭﻗﺔ ،ﻣﺘﻮﺳﻂ ﻋﺪﺩ
ﺍﻷﺳﻄﺮ } {16ﺳﻄﺮﺍ ،ﻭﻣﺘﻮﺳﻂ ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻲ ﺍﻟﺴﻄﺮ ﺍﻟﻮﺍﺣﺪ } {11ﻛﻠﻤﺔ،
ﻭﻳﻮﺟﺪ ﺑﻌﺾ ﺍﻟﺘﺼﻮﻳﺒﺎﺕ ﻭﺍﻹﺳﺘﺪﺭﺍﻛﺎﺕ ﻋﻠﻰ ﻫﻮﺍﻣﺸﻬﺎ ،ﻭﻟﻢ ﻳﻜﺘﺐ ﺍﺳﻢ ﻧﺎﺳﺦ
ﺍﻟﻜﺘﺎﺏ .ﻭﺭﻣﺰﻧﺎ ﻟﻬﺎ ﺑـ } ﺏ {.
ﻭﻋﻠﻰ ﺍﻷﺳﻒ ﻟﻢ ﻧﻌﺜﺮ ﻋﻠﻰ ﻧﺴﺨﺔ ﺍﻟﻤﺆﻟﻒ ﺍﻷﻡ ﺇﻟﻰ ﺍﻵﻥ.
ﺳﺮﻧﺎ ﻓﻲ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﺨﻄﻮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ:
-ﻗﻤﻨﺎ ﺑﻀﺒﻂ ﺍﻟﻨﺺ ﻭﻋﺎﺭﺿﻨﺎﻩ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﺍﻟﺨﻄﻴﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻋﻨﺪﻧﺎ،
ﻭﺃﺛﺒﺘﻨﺎ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻤﻬﻤﺔ ،ﺃﻭ ﻣﺎ ﻟﻢ ﻧﻬﺘﺪ ﻓﻴﻪ ﺇﻟﻰ ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ ،ﻭﻫﻲ ﻧﺎﺩﺭﺓ.
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-ﺧﺮﺟﻨﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺣﺼﺮﻧﺎﻫﺎ ﺑﻴﻦ ﻗﻮﺳﻴﻦ ﻣﺰﻫﺮﻳﻦ ﱫ...ﱪ،
ﻭﺟﻌﻠﻨﺎﻫﺎ ﺑﺮﺳﻢ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ.
-ﺧﺮﺟﻨﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ،ﻭﺃﻣﺎ ﻣﺎ ﺧﺮﺟﻪ ﻣﻨﻬﺎ ﺍﻟﻤﺼﻨﻒ
ﻭﺍﻟﺸﺎﺭﺡ ﺭﺣﻤﻬﻤﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻘﻤﻨﺎ ﺑﺘﺤﻘﻴﻘﻬﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ،ﻭﺣﺼﺮﻧﺎ
ﺍﻟﻘﻮﻟﻴﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺑﻴﻦ ﻗﻮﺳﻴﻦ ﺻﻐﻴﺮﻳﻦ.
-ﺟﻌﻠﻨﺎ ﻣﺘﻦ )ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ ﻭﻣﻨﺎﻗﺐ ﺍﻟﻄﺒﻴﺐ( ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺰﺩﻭﺝ ﺃﺣﻤﺮ.
-ﺷﺮﺣﻨﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ ﻭﻋﻠﻘﻨﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﺎﻛﻦ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺘﻮﺿﻴﺢ
ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻛﻞ ﺫﻟﻚ ﺗﺤﺖ ﻋﻼﻣﺔ }*{.
-ﺗﺮﺟﻤﻨﺎ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﻭﺭﺩ ﺫﻛﺮﻫﻢ ﻓﻲ ﺍﻟﻜﺘﺎﺏ.
-ﺗﺮﺟﻤﻨﺎ ﻓﻲ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ﻟﻠﺸﺎﺭﺡ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﻌﻴﻤﻜﻲ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ
ﺗﺮﺟﻤﺔ ﻭﺍﻓﻴﺔ.
-ﺃﻋﻘﺒﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺑﻔﻬﺎﺭﺱ ﻋﺎﻣﺔ ﻭﺷﺎﻣﻠﺔ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ.
ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻹﺧﻼﺹ ﻓﻲ ﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻳﺠﻤﻌﻨﺎ ﻣﻊ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ
ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ،ﻭﻧﺮﺟﻮ ﻣﻨﻪ ﺗﻌﺎﻟﻰ ﺃﻥ ﻧﻜﻮﻥ
ﻗﺪ ﻭﻓﻘﻨﺎ ﻹﺧﺮﺍﺝ ﺍﻟﻜﺘﺎﺏ ﺑﻄﺒﻌﺘﻪ ﻭﻧﺸﺮﻩ ﺑﻴﻦ ﺍﻟﻤﺴﺘﻔﺪﻳﻦ ﺭﺣﻤ ًﺔ ﻟﻠﻄﻼﺏ ﺍﻟﺒﺎﻗﻴﻦ
ﻋﻠﻰ ﺳﺎﺣﻞ ﺑﺤﺮ ﺍﻟﻌﺮﻓﺎﻥ ﺷﻔﻘﺔ ﺑﻬﻢ ﻛﻤﺎ ﻛﺎﻥ ﺃﺭﺍﺩﻩ ﺍﻟﻤﺸ ﱢﺮﺡ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ.
ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ.
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bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
bËi@Êb»nèæa@pb†ÏİÉæa@äÏñ
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ﺭﺍﻣﻮﺯ ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﻟﻰ ﻟﻠﻨﺴﺨﺔ }ﺃ{ ﺭﺍﻣﻮﺯ ﻭﺭﻗﺔ ﺍﻟﻌﻨﻮﺍﻥ ﻟﻠﻨﺴﺨﺔ }ﺃ{
ﺭﺍﻣﻮﺯ ﻭﺭﻗﺔ ﺍﻟﻌﻨﻮﺍﻥ ﻟﻠﻨﺴﺨﺔ }ﺏ{ ﺭﺍﻣﻮﺯ ﺍﻟﻮﺭﻗﺔ ﺍﻷﺧﻴﺮﺓ ﻟﻠﻨﺴﺨﺔ }ﺃ{
ﺭﺍﻣﻮﺯ ﺍﻟﻮﺭﻗﺔ ﺍﻷﺧﻴﺮﺓ ﻟﻠﻨﺴﺨﺔ }ﺏ{ ﺭﺍﻣﻮﺯ ﺍﻟﻮﺭﻗﺔ ﺍﻷﻭﻟﻰ ﻟﻠﻨﺴﺨﺔ }ﺏ{
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ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺍﺳﺘﻘﻰ ﺍﻟﻤﺼﻨﻒ ﻓﻲ ﺟﻤﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ:
) .1ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ
ﺍﷲ €ﻭﺳﻨﻨﻪ ﻭﺃﻳﺎﻣﻪ( -ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ.
) .2ﺻﺤﻴﺢ ﻣﺴﻠﻢ = ﺍﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ( -ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ
ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ.
) .3ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ( -ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ
ﺳﻮﺭﺓ ﺍﻟﺘﺮﻣﺬﻱ.
) .4ﺷﺮﺡ ﺍﻟﻜﺮﻣﺎﻧﻲ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ = ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﺍﺭﻱ ﻓﻲ ﺷﺮﺡ ﺻﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻜﺮﻣﺎﻧﻲ.
) .5ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻄﺒﺮﺍﻧﻲ.
) .6ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻄﺒﺮﺍﻧﻲ.
) .7ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﻏﺮﻳﺐ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ.
) .8ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ
ﺍﻟﺤﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ.
) .9ﺍﻟﻤﻮﻃﺄ( -ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ.
) .10ﺍﻟﻤﺴﻨﺪ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﻧﻲ.
) .11ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ
ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ.
) .12ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ = ﺍﻟﻤﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ
ﺍﻟﺤﺠﺎﺝ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ.
) .13ﺗﺼﺤﻴﺢ ﺍﻟﺘﻨﺒﻴﻪ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ.
) .14ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ( -ﺍﻹﻣﺎﻡ
ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﻟﻤﻨﺎﻭﻱ.
14
) .15ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ
ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ.
) .16ﻧﺨﺒﺔ ﺍﻟﻔﻜﺮ ﻓﻲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ
ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ.
) .17ﻓﺘﺢ ﺍﻟﻤﺒﻴﻦ ﺑﺸﺮﺡ ﺍﻷﺭﺑﻌﻴﻦ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ
ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
) .18ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻭﻟﻲ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ
ﺍﷲ ﺍﻟﺨﻄﻴﺐ ﺍﻟﺘﺒﺮﻳﺰﻱ.
) .19ﺃﺳﺮﺍﺭ ﺍﻟﺘﻨﺰﻳﻞ ﻭﺃﻧﻮﺍﺭ ﺍﻟﺘﺄﻭﻳﻞ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ.
) .20ﺍﻟﻤﺼﻨﻮﻉ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ = ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﻐﺮﻯ( -
ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﻟﻬﺮﻭﻱ.
) .21ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﻏﻮﺍﻣﺾ ﺍﻟﺘﻨﺰﻳﻞ ﻭﻋﻴﻮﻥ ﺍﻷﻗﺎﻭﻳﻞ ﻓﻲ ﻭﺟﻮﻩ
ﺍﻟﺘﺄﻭﻳﻞ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺟﺎﺭ ﺍﷲ ﻣﺤﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﻣﺨﺸﺮﻱ.
) .22ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﻓﻲ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ( -ﺍﻹﻣﺎﻡ ﺯﻛﺮﻳﺎ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ
ﺃﺣﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ.
) .23ﺍﻷﺿﻮﺍء ﺍﻟﺒﻬﺠﺔ ﻓﻲ ﺇﺑﺮﺍﺯ ﺩﻗﺎﺋﻖ ﺍﻟﻤﻨﻔﺮﺟﺔ( -ﺍﻹﻣﺎﻡ ﺯﻛﺮﻳﺎ ﺑﻦ ﻣﺤﻤﺪ
ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ.
) .24ﺍﻟﻐﺮﺭ ﺍﻟﺒﻬﻴﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﺒﻬﺠﺔ ﺍﻟﻮﺭﺩﻳﺔ( -ﺍﻹﻣﺎﻡ ﺯﻛﺮﻳﺎ ﺑﻦ ﻣﺤﻤﺪ
ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ،ﻋﻠﻰ )ﺍﻟﺒﻬﺠﺔ ﺍﻟﻮﺭﺩﻳﺔ( -ﺍﻹﻣﺎﻡ ﺃﺑﻲ
ﺍﻟﻮ ْﺭﺩِ ﱢﻱ.
ﺣﻔﺺ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻋﻤﺮ ﺑﻦ ُﻣ َﻈ ﱠﻔﺮ َ
) .25ﺍﻟﻮﺳﻴﻂ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﺍﺣﺪﻱ
ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ.
) .26ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺤﺪﻳﺜﻴﺔ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ
ﺍﻟﻬﻴﺘﻤﻲ.
15
) .27ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ
ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
) .28ﺍﻟﺸﻬﺎﺏ = )ﺣﺎﺷﻴﺘﺎ ﺍﻟﻘﻠﻴﻮﺑﻲ ﻭﻋﻤﻴﺮﺓ( ﻋﻠﻰ )ﻛﻨﺰ ﺍﻟﺮﺍﻏﺒﻴﻦ( ﺷﺮﺡ
)ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ( -ﺍﻹﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻼﻣﺔ
ﺍﻟﻘﻠﻴﻮﺑﻲ /ﻭﺍﻹﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺍﻟﺒﺮﻟﺴﻲ ﺍﻟﻤﻠﻘﺐ ﺑـ)ﻋﻤﻴﺮﺓ(.
) .29ﺑﺠﻴﺮﻣﻲ ﻋﻠﻰ ﺍﻟﺨﻄﻴﺐ( ﺍﻟﻤﺴﻤﺎﺓ )ﺑﺘﺤﻔﺔ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻰ ﺷﺮﺡ
ﺍﻟﺨﻄﻴﺐ( ﺍﻟﻤﻌﺮﻭﻑ ﺑـ)ﺍﻹﻗﻨﺎﻉ ﻓﻲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺃﺑﻲ ﺷﺠﺎﻉ( -ﺍﻹﻣﺎﻡ
ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺍﻟﺸﺮﺑﻴﻨﻲ ﺍﻟﺨﻄﻴﺐ.
) .30ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ.
) .31ﺍﻟﺴﻴﺮﺓ ﺍﻟﺤﻠﺒﻴﺔ = ﺇﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﻓﻲ ﺳﻴﺮﺓ ﺍﻷﻣﻴﻦ ﺍﻟﻤﺄﻣﻮﻥ( -ﺍﻹﻣﺎﻡ
ﺍﻟﻌﻼﻣﺔ ﻋﻠﻲ ﺑﻦ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺤﻠﺒﻲ.
) .32ﺍﻟﺸﻔﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﻟﻤﺼﻄﻔﻰ( -ﺍﻹﻣﺎﻡ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ
ﺍﻟﻴﺤﺼﺒﻲ.
) .33ﻗﻄﻒ ﺍﻷﺯﻫﺎﺭ ﻓﻲ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ.
) .34ﺃﻧﻤﻮﺫﺝ ﺍﻟﻠﺒﻴﺐ ﻓﻲ ﺧﺼﺎﺋﺺ ﺍﻟﺤﺒﻴﺐ( -ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ
ﺑﻦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ.
) .35ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﺑﺎﻟﻤﻨﺢ ﺍﻟﻤﺤﻤﺪﻳﺔ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ
ﺍﻟﻘﺴﻄﻼﻧﻲ.
) .36ﻣﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻐﻴﻄﻲ
ﺍﻟﺴﻜﻨﺪﺭﻱ.
) .37ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺇﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ
ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
) .38ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺤﺮﻗﺔ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺰﻧﺪﻗﺔ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ
ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
16
) .39ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺇﻟﻰ ﻓﻬﻢ ﺍﻟﺸﻤﺎﺋﻞ = ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﻓﻲ ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ
ﻟﻠﺘﺮﻣﺬﻱ( -ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
) .40ﺍﻟﻤﻨﺢ ﺍﻟﻤﻜﻴﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﻬﻤﺰﻳﺔ( -ﺍﻻﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ
ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
) .41ﻗﺼﻴﺪﺓ ﺍﻟﻬﻤﺰﻳﺔ( ﺍﻟﻤﺴﻤﺎﺓ )ﺃﻡ ﺍﻟﻘﺮﻯ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ
ﺳﻌﻴﺪ ﺑﻦ ﺣ ّﻤﺎﺩ ﺍﻟﺒﻮﺻﻴﺮﻱ.
) .42ﺍﻟﺒﺮﺩﺓ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﻤﺎﺩ ﺍﻟﺒﻮﺻﻴﺮﻱ.
) .43ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ( ﺍﻟﻤﺴﻤﺎﺓ )ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻓﻲ ﺍﻟﺴﻴﺮ ﺍﻟﺰﻛﻴﺔ(
-ﺍﻹﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻟﻌﺮﺍﻗﻲ.
) .44ﺇﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ( -ﺍﻹﻣﺎﻡ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ.
) .45ﻃﺒﻘﺎﺕ ﺍﻟﻮﺳﻄﻰ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ.
) .46ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ.
) .47ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﻓﻲ ﻗﻮﺍﻋﺪ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺼﻮﻓﻴﺔ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ
ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ.
) .48ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻋﻦ ﺟﻤﻴﻊ ﺍﻷﻣﺔ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ
ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ.
) .49ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﻟﺠﻮﺍﻫﺮ( -ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ.
) .50ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻤﻜﻴﺔ( -ﺍﻟﺸﻴﺦ ﺍﻷﻛﺒﺮ ﻣﺤﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ.
) .51ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮﻱ( -ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ.
) .52ﺷﺮﻭﺡ ﺍﻟﺘﻠﺨﻴﺺ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ،ﻭﻫﻮ
ﻣﺨﺘﺼﺮ ﻋﻠﻰ )ﺗﻠﺨﻴﺺ ﺍﻟﻤﻔﺘﺎﺡ( ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﻨﻲ.
) .53ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ ﻟﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ
ﺑﻦ ﺣﺴﻦ ﺍﻟﻠﻘﺎﻧﻲ.
) .54ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺸﻴﺒﺎﻧﻴﺔ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺸﻴﺒﺎﻧﻲ.
17
) .55ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﻤﺴﻴﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻌﻀﺪﻳﺔ( -ﺍﻹﻣﺎﻡ ﺍﻹﻓﺘﺨﺎﺭ ﺍﻟﺪﻳﻦ
ﻣﺤﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺪﺍﻣﻐﺎﻧﻲ.
) .56ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ( -ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ.
) .57ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( -ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻹﻓﺮﻳﻘﻲ.
) .58ﺍﻟﺼﺤﺎﺡ ﻓﻲ ﺍﻟﻠﻐﺔ( -ﺍﻹﻣﺎﻡ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺣﻤﺎﺩ ﺍﻟﺠﻮﻫﺮﻱ.
ﺭﻣﻮﺯ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﻟﻤﺆﻟﻒ ﻓﻲ ﺍﻟﻜﺘﺎﺏ
)ﻓﺘﺢ ﺍﻟﻤﺒﻴﻦ( ) -ﻓﺘﺢ ﺍﻟﻤﺒﻴﻦ )ﺯﻭﺍﺟﺮﻩ( ) -ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ )ﺍﻷﺯﻫﺎﺭ( ) -ﻗﻄﻒ ﺍﻷﺯﻫﺎﺭ ﻓﻲ
ﺑﺸﺮﺡ ﺍﻷﺭﺑﻌﻴﻦ(. ﺇﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ(. ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ(.
)ﻓﺼﻮﻝ ﺍﻟﻄﺐ( ) -ﺍﻟﻄﺐ )ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ( ) -ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ )ﺷﺮﺡ ﻣﺴﻠﻢ( ) -ﺻﺤﻴﺢ ﻣﺴﻠﻢ
ﺍﻟﻨﺒﻮﻱ(. ﺇﻟﻰ ﻓﻬﻢ ﺍﻟﺸﻤﺎﺋﻞ = ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ = ﺍﻟﻤﻨﻬﺎﺝ ﺷﺮﺡ
ﻓﻲ ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ ﻟﻠﺘﺮﻣﺬﻱ( .ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ(.
)ﻗﺎﻣﻮﺱ( ) -ﺍﻟﻘﺎﻣﻮﺱ
ﺍﻟﻤﺤﻴﻂ(. )ﺹ( ) -ﺍﻟﺼﺤﺎﺡ ﻓﻲ )ﺇﻧﺴﺎﻥ( ) -ﺍﻟﺴﻴﺮﺓ ﺍﻟﺤﻠﺒﻴﺔ =
ﺍﻟﻠﻐﺔ(. ﺇﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﻓﻲ ﺳﻴﺮﺓ ﺍﻷﻣﻴﻦ
)ﻡ( ) -ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ(. ﺍﻟﻤﺄﻣﻮﻥ(.
)ﺍﻟﻔﺘﺎﻭﻯ( ) -ﺍﻟﻔﺘﺎﻭﻯ
)ﻣﺰﻳﻞ ﺍﻟﺨﻔﺎء( ) -ﻣﺰﻳﻞ ﺍﻟﺤﺪﻳﺜﻴﺔ(. )ﺍﺑﻦ ﺣﺠﺮ( ) -ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ
ﺍﻟﺨﻔﺎء ﻋﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺸﻔﺎء(. ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ(.
)ﻓﺘﺢ( ) -ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ
)ﻣﻮﺍﻫﺐ( ) -ﺍﻟﻤﻮﺍﻫﺐ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ(. )ﺍﻟﻜﺸﺎﻑ( ) -ﺍﻟﻜﺸﺎﻑ ﻋﻦ
ﺍﻟﻠﺪﻧﻴﺔ ﺑﺎﻟﻤﻨﺢ ﺍﻟﻤﺤﻤﺪﻳﺔ(. ﺣﻘﺎﺋﻖ ﻏﻮﺍﻣﺾ ﺍﻟﺘﻨﺰﻳﻞ ﻭﻋﻴﻮﻥ
) ( -ﻟﻠﻐﺎﻳﺔ. ﺍﻷﻗﺎﻭﻳﻞ ﻓﻲ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ(.
)ﻣﻨﻪ( -ﻣﻦ ﺷﺎﺭﺡ ﺍﻟﻜﺘﺎﺏ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 18
ﺗﺮﺟﻤﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﻟﻢ
ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﻴﻤﻜﻲ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻲ
ﺷﺎﺭﺡ )ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ ﻭﻣﻨﺎﻗﺐ ﺍﻟﻄﺒﻴﺐ(
ﺍﺳﻤﻪ ﻭﻧﺴﺒﻪ:
ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﺝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺩﺑﻴﺮ
ﺍﻟﻬ َﺮﻛﺎﻧﻲ ﻣﻮﻃﻨﺎ ،ﺍﻟﻘﺮﻳﺸﻲ ﺃﺻﻼ ﻭﻧﺴﺒﺎ،
ﺍﻟﻌﻴْﻤﻜﻲ ﻣﻮﻟﺪﺍَ ،
ﺍﻷﻭﺍﺭﻱ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻲَ ،
ﺍﻟﺸﺎﻓﻌﻲ ﻣﺬﻫﺒﺎ.
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ:
ﻭﻟﺪ ÷ ﻓﻲ ﺳﻨﺔ ﺃﻟﻒ ﻭﻣﺎﺋﺔ ﻭﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻓﻲ ﻗﺮﻳﺔ )ﻋﻴﻤﻜﻲ( ،ﻭﻧﺸﺄ ﻧﺸﺄﺓ
ﺣﺴﻨﺔ ،ﻭﺑﻠﻎ ﺍﻟﻤﻘﺎﺻﺪ ﺍﻟﺤﺴﻨﺔ ،ﻭﺑﻠﻎ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﻣﻨﺘﻬﺎﻫﺎ ،ﻭﻓﻲ ﺍﻟﻔﻨﻮﻥ ﻏﺎﻳﺘﻬﺎ.
ﻛﺎﻥ ﻗﺪ ﺣﺼﻞ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﻋﻠﻤﺎء ﻋﺼﺮﻩ ،ﻭﻛﺎﻥ ﻋﺎﻟﻤﺎ ﻣﺤ ّﻘﻘﺎ ﻭﺑﺎﺭﻋﺎ
ﺣﺞ
ﻓﻬﺎﻣﺔ ،ﻭﻟﻪ ﺻﺖ ﺟﻤﻴﻞ ،ﻭﺛﻨﺎء ﺑﻠﻴﻎ ﻣﻦ ﺃﻓﻮﺍﻩ ﻋﻠﻤﺎء ﺍﻟﺪﺍﻏﺴﺘﺎﻥّ ،
ﻭﺍﻋﺘﻤﺮ ،ﻭﻟﻘﻲ ﺃﻋﻼﻡ ﻫﻨﺎﻙ.
ﻗﺎﻝ ﺳﻌﻴﺪ ﺍﻟﻬﺮﻛﺎﻧﻲ ﻓﻲ ﻣﻘﺪﻣﺔ ﺷﺮﺣﻪ ﻋﻠﻰ )ﺧﻮﺍﻃﺮ ﺍﻟﻠﻮﺍﻣﻊ ﻓﻲ ﺃﺳﺮﺍﺭ
ﺍﻟﻘﺼﺎﺋﺪ( ﻟﻠﻌﻴﻤﻜﻲ ﻣﺎ ﻧﺼﻪ :ﻟﻘﻄﺐ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻹﻗﺒﺎﻝ،
ﻭﺷﻤﺲ ﺍﻟﺪﻭﻟﺔ ،ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻹﺟﻼﻝ ،ﻣﻘﻮﻱ ﺍﻟﺴﻨﺔ ﺍﻟﻤﺼﻄﻔﻮﻳﺔ ،ﻣﺮﺑﻲ ﺍﻟﻄﺮﻳﻘﺔ
ﺍﻟﻤﺮﺗﻀﻮﻳﺔ ،ﺍﻟﻤﺒﺎﻟﻎ ﻓﻲ ﺍﻋﻼء ﻛﻠﻤﺎﺕ ﺍﷲ ،ﺍﻟﻤﺠﺘﻬﺪ ﻓﻲ ﺍﺣﻴﺎء ﺳﻨﻦ ﺭﺳﻮﻝ ﺍﷲ،
ﺍﻟﻤﺨﺘﺺ ﻣﻦ ﻟﺪُﻥ ﺣﻜﻴﻢ ﻋﻠﻴﻢ ،ﺑﻔﻀﻞ ﺟﺴﻴﻢ ،ﻭﻟﻄﻒ ﻋﻤﻴﻢ ،ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ
ﻭﺍﻟﺒﺤﺮ ﺍﻟﻬﻤﺎﻡ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻌﻴﻤﻜﻲ.
ﻭﻭﺻﻔﻪ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺠﻠﻴﻞ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺃﻓﻨﺪﻱ ﺍﻟﺒﺎﻛِﻨﻲ ﻓﻲ ﻛﺘﺎﺑﻪ )ﻃﺒﻘﺎﺕ
ﺍﻟﺨﻮﺍﺟﻜﺎﻥ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ( ﺑﻘﻮﻟﻪ:
ﺗﺮﺟﻤﺔ ﺍﻟﺸﺎﺭﺡ
19
ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻦ ﺃﻓﻘﻪ ﻓﻲ ﺩﻳﻦ ﺍﷲ ،ﻭﺃﺣﺒﻬﻢ ﺇﻟﻰ ﺍﷲ ،ﺷﻤﺲ ﻓﻠﻚ
ﺍﻟﻬﺪﺍﻳﺔ ،ﻭﻗﻄﺐ ﺩﺍﺋﺮﺓ ﺍﻟﺴﻌﺎﺩﺓ ،ﻧﺠﻢ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻤﻌﺎﻟﻲ ،ﺑﺪﺭ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﻌﻮﺍﻟﻲ،
ﻣﻨﺒﻊ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻟﻬﻴﺔ ،ﻭﻣﻬﺒﻂ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﻋﻴﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻭﻛﻨﺰ ﺍﻟﻬﺪﺍﻳﺔ ،ﺍﻟﺴﻤﻲ
ﺑﺎﺳﻢ ﺍﻟﺼﺪﻳﻖ ﺍﻷﻛﺒﺮ ،ﻭﺍﻟﻤﺴﻚ ﺍﻷﺫﻓﺮ ،ﻭﻛﺎﻥ ﻓﻲ ﻧﺼﻴﺤﺔ ﺍﻟﺨﻠﻖ ﻛﺄﺑﻴﻬﻢ ،ﻭﺗﺮﺑﻴﺘﻬﻢ
ﻓﻲ ﺩﻳﻨﻬﻢ ﻛﺄ ّﻣﻬﻢ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﺃﻫﻠﻪ ﻭﻛﻞ ﺃﻫﺎﻟﻲ ﺍﻟﺪﺍﻏﺴﺘﺎﻥ ﻭﻗﺘﺌﺬ ﺃﺻﺤﺎﺏ ﺟﻬﻞ
ﻏﺎﻟﺐ ،ﻭﺫﻭﻭ ﻋﻘﻞ ﻛﺎﻟﺐ ،ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻰ ﺃﺣﺪ ،ﻭﻻ ﻳﻔﺘﺮﻭﻥ ﻋﻦ ﺍﻟﻤﻌﺎﺻﻲ؛
ﻭﻻ ﻳﻨﺘﻬﻮﻥ ،ﻭﻛﺎﻥ ﺃﻫﺎﻟﻲ ﺍﻟﻮﻻﻳﺔ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻴﺔ ﺃﻫﺎﻟﻲ ﺻﻌﺐ ،ﻟﻢ ﻳﻘﺪﺭ ﺃﺣﺪ ﺗﺬﻟﻴﻠﻬﻢ
ﻭﺗﺴﺨﻴﺮﻫﻢ ﺇﻻ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺷﻤﻮﻳﻞ ﺃﻓﻨﺪﻱ ،ﻭﺑﻌﺪﻩ ﻫﺆﻻء ﺍﻟﻤﻼﻋﻴﻦ ﺍﻟﻜﻔﺎﺭ،
ﺧﺬﻟﻬﻢ ﺍﻟﻤﻠﻚ ﺍﻟﺠﺒﺎﺭ ،ﻭﺗﺠﻠﻲ ﻋﻠﻴﻬﻢ ﺑﺎﺳﻤﻪ ﺍﻟﻤﻨﺘﻘﻢ ﻻ ﺍﻟﻐﻔﺎﺭ؛ ﺁﻣﻴﻦ ،ﺍﻧﺘﻬﻰ.
ﻣﺆﻟﻔﺎﺗﻪ:
ﻭﻟﻪ ﺗﻘﺮﻳﺮﺍﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻜﺘﺐ ،ﻭﻣﻨﺎﻇﺮﺍﺕ ﻟﻄﻴﻔﺔ ﻓﻲ ﺍﻟﺸﺮﻭﺡ ﻭﺍﻟﺤﻮﺍﺷﻲ،
ﻭﺃﻟﻒ ﺍﻟﺸﺮﺡ ﺍﻟﻤﺘﻴﻦ ﻟـ)ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ ﻭﻣﻨﺎﻗﺐ ﺍﻟﻄﺒﻴﺐ( }ﻫﺬﺍ{ ﺑﺤﻴﺚ ﻳﺸﻔﻰ
ﺍﻟﻌﻠﻴﻞ ﻭﻳﺴﻜﻦ ﺍﻟﻐﻠﻴﻞ ،ﻭﻣﻨﻬﺎ:
) -١ﺍﻟﺨﻮﺍﻃﺮ ﺍﻟﻠﻮﺍﻣﻊ ﻓﻲ ﺃﺳﺮﺍﺭ ﺍﻟﻘﺼﺎﺋﺪ(.
) -٢ﺃﺟﻮﺑﺘﻪ ﺍﻟﻤﺸﻬﻮﺭﺓ(.
) -٣ﺇﻋﻼﻡ ﺍﻟﺘﻠﻤﻴﺬ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻨّﺒﻴﺬ(.
) -٤ﻣﺠﻤﻊ ﺍﻷﻭﺑﺎﺵ(.
) -٥ﻗﻀﺎء ﺍﻟﺤﻮﺍﺋﺞ( ،ﺑﻠﺴﺎﻥ ﺃﻭﺍﺭ.
ﻭﻣﻦ ﻛﺮﺍﻣﺎﺗﻪ:
ﻛﺎﻥ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻜﻌﺒﺔ ﺍﻟﻤﻌﻈﻤﺔ ﺣﻴﻮﺍﻥ ﻛﺎﻹﻧﺴﺎﻥ ﻳﻨﻄﻖ ﻟﻤﻦ ﻳﺮﻳﺪﻩ ،ﻭﻫﻜﺬﺍ
ﻓﻲ ﺍﻟﻜﺘﺐ ،ﻭﻛﺎﻧﺖ ﺍﻟﻜﻌﺒﺔ ﺗﺘﻜﻠﻢ ﻣﻌﻪ ،ﻭﺃﺣﺒﺖ ﻟﻪ ﺣﻴﻦ ﺫﻫﺐ ﻟﻠﺤﺞ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 20
ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﻳﻘﻮﻝ :ﺇﻧﻲ ﻛﻨﺖ ﺃﺭﻯ ﺭﺳﻮﻝ ﺍﷲ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ،ﺛﻢ ﻟﻤﺎ ﺃﻛﻠﺖ
ﻃﻌﺎﻣﺎ ﻣﻦ ﻣﺎﺋﺪﺓ ﺍﻟﻤﻠﻌﻮﻥ ﻧﺎﺩﺭ ﺷﺎﻩ ﺍﻟﺸﻴﻌﻲ ﺍﻟ َﻘﺠﺎﺭﻱ ﺍﻧﻘﻄﻊ ﺭﺅﻳﺘﻪ ﻭﻟﻢ ﺃﺭﻩ ﻣﺪﺓ
ﻛﺜﻴﺮﺍ،
ﻋﺖ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺭﺳﻮﻟﻪ ً ﻃﻮﻳﻠﺔ ،ﻭﺣﺰﻧﺖ ﺑﺬﻟﻚ ﺣﺰﻧﺎ ﺷﺪﻳ ًﺪﺍ ،ﻓﺘﻀ ّﺮ ُ
ﻓﻨﺎﺩﻳﺖ :ﻳﺎ ﺣﺒﻴﺒﻲ ﺭﺳﻮﻝ ﺍﷲ؛
ُ ﻓﺒﻌﺪ ﺫﻟﻚ ﺭﺃﻳﺘﻪ ﺑﻌﻴ ًﺪﺍ ﻋﻨﻲ ﻣﻮﻟﻴﺎ ﻇﻬﺮﻩ ّ
ﺇﻟﻲ،
ﻣﺎ ﺍﻟﺬﻱ ﺃﺑﻌﺪﻧﻲ ﻋﻨﻚ ،ﻭﻃﺮﺩﻧﻲ ﻋﻦ ﺣﻀﺮﺗﻚ؟ ﻓﻘﺎﻝ :ﺇﻧﻲ ﻻ ﺃﺗﻘﺮﺏ ﺇﻟﻰ َﻣ ْﻦ
ﻳﺄﻛﻞ ﻃﻌﺎﻡ ﺍﻟﻜﻔﺮﺓ ،ﻭﺳﻔﺮﺓ ﺍﻟﻔﺠﺮﺓ ،ﻓﺘﻨﺒﺖ ﻋﻦ ﺫﻟﻚ ﺍﻟﻨﻮﻡ ﻓﺘﺒﺖ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ
ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎ ،ﻭﻛﻨﺖ ﺑﻌﺪﻫﺎ ﺃﺭﻯ ﺭﺳﻮﻝ ﺍﷲ ﻓﻲ ﺍﻟﻤﻨﺎﻡ.
ﻭﻛﺎﻥ ÷ ﺣﻴﺚ ﻟﻢ ﻳﻘﺒﻠﻮﺍ ﺍﻟﻨﺼﻴﺤﺔ -ﻳﻘﻊ ﻓﻲ ّ
ﻏﻢ ﺷﺪﻳﺪ ،ﻭﺣﺰﻥ ﺃﻛﻴﺪ ،ﺑﺤﻴﺚ
ﻳﻜﺎﺩ ﻳﻬﻠﻚ ﻧﻔﺴﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺣﻖ ﺭﺳﻮﻟﻪ :ﱫ( ) * , +
-ﱪ ﺍﻟﺸﻌﺮﺍء.3 :
ﻭﻛﺎﻥ ﺫﺍ ﻏﻴﺮﺓ ﻋﻈﻴﻤﺔ ﻓﻲ ﺩﻳﻨﻪ ،ﻭﺷﺠﺎﻋﺔ ﺷﺎﺟﻌﺔ ﻓﻲ ﻗﻮﻟﻪ ،ﺻﺎﺣﺐ ﺳﻄﻮﺓ
ﺻﺎﺋﻠﺔ ﻭﻗﻮﻟﺔ ﺻﺎﺋﺒﺔ ،ﻭﻛﺎﻥ ﺃﻫﻞ ﻗﺮﻳﺘﻪ ﺃﻫﻞ ﺳﻜﺮ ﻭﺳﻜﺮﺍﻥ ﺩﺍﺋﻤﻴﻦ ﻋﻠﻰ ﻛﻞ ﻟﻬ ٍﻮ
ﻭﻟﻌﺐ ﻭﻧﺪﻣﺎﻥ ،ﻭﻷﺟﻠﻪ ﻫﺎﺟﺮ ﺇﻟﻰ ﻗﺮﻳﺔ َﻫ َﺮﻛﺎﻥ ﻭﻣﺎﺕ ﻓﻴﻬﺎ ﻓﻲ ﺃﻟﻒ ﻭﻣﺎﺋﺘﻴﻦ
ﻭﺧﻤﺴﺔ ،ﻓﺮﺣﻤﻪ ﺍﷲ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
21
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ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 22
ﺍﻟﻤﻮﻓﻘﻴــﻦ ﻣﻦ ﺗﻲ ﺍﻷ ّﻣﺔ
ﻋﻠﻰ َ ﺍﻟﺤﻤــﺪ ﷲ ﺍﻟﻌﻈﻴــﻢ ﺍﻟﻨﻌﻤــﺔ
ﻣﺤﻤــﺪ ﻭﺍﻵﻝ ﻭﺍﻷﺧﻴــﺎﺭ ﻭﺃﻓﻀــﻞ ﺍﻟﺼــﻼﺓ ﻟﻠﻤﺨﺘــﺎﺭ
ﻓﺎﻻﺷــﺘﻐﺎﻝ ﺑﺎﻷﺻــﻮﻝ ﺃﺟﺪﺭ ﻭﺑﻌﺪ :ﻓﺎﻟﻌﻠﻮﻡ ﻟﻴﺴﺖ ﺗ ُﺤﺼﺮ
ﻭﻓﻘــﻪ ﻣﺎ ﻋﻠﻴــﻪ ﺃﻫﻞ ﺍﻟﺴــﻨّﺔ ﻭﻫــﻲ ﻛﺘــﺎﺏ ﺍﷲ ﺛﻢ ﺍﻟﺴــﻨّﺔ
ﻳﻮﺿﺢ ﻣﻦ ﺃﺧــﻼﻕ ﻫﺎﺩٍ ﺃﻣﻤﺎ ِ ﺷــﺮﺡ ﻣﺎ
َ ﻓﺎﺧﺘﺮﺕ ﻣﻦ ﺑﻴﻦ ﺍﻟﻌﻠﻮﻡ
ﺟﻬــﻞ ﻣﺎ ﻳﺠﺐ ﻣــﻦ ﺍﻟﻌﺮﻓﺎﻥ ﺇﺫ ﺍﻟــﻮﺭﻯ ﻓﻲ ِﻏ ّﺮﺓ ﺍﻟﺸــﻴﻄﺎﻥ
ﻭﻣــﻦ ﻳﻜﻦ ﻓــﻲ ﻏ ٍﺪ ﺷــﻔﻴﻌﺎ ﺑﺤــﺎﻝ ﺳــﻴﺪ ﺍﻟــﻮﺭﻯ ﺟﻤﻴﻌﺎ
ﺃﺳــﻤﺎﺋﻪ ﺃﻧﺴــﺎﺑﻪ ﻭﻋﺘﺮﺗــﻪ ﻭﺧﻠﻘــﻪ ﻭﺧُ ﻠﻘــﻪ ﻭﺳــﻴﺮﺗﻪ
ﻭﺍﻷﺭﺑــﻊ ﺍﻷﺋﻤــﺔ ﺍﻟﻤﻨﻴﻔــﺔ ﻛــﺬﺍ ﺑﺄﺣــﻮﺍﻝ ﺫﻭﻱ ﺍﻟﺨﻼﻓﺔ
ﻭﻏﻴﺮﻫﺎ ﻣــﻦ ﻏﺎﻟــﺐ ﺍﻟﻌﻘﻮﺩ ﻭﺑﺼﻔــﺎﺕ ﻭﺍﺟــﺐ ﺍﻟﻮﺟﻮﺩ
ﻭﺷــﺮﺣﻬﺎ ﻭﺳــﺎﺋﻞ ﺍﻟﻠﺒﻴــﺐ ﻭﺍﻟــﻜﻞ ﻓﻲ ﻓﻀﺎﺋــﻞ ﺍﻟﺤﺒﻴﺐ
ﻳﻜﻔﻲ ﻟﻨﺎ ﻓﻲ ﻋﻤــﻞ ﺍﻟﺮﻳﺎﺿﺔ ﻣﺒﻴــﻦ ﺑﺤﺴــﺐ ﺍﻟﻜﻔﺎﻳــﺔ
ﻣﻊ ﺍﻟﺪﻋــﺎء ﻟﺼﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﻓﻴــﺎ ﺃﺧــﻲ ﻻﺯﻡ ﺑــﺬﺍ ﺍﻟﻜﺘﺎﺏ
ﻭﻳﺒــﺮﺩ ﺍﻟﻘﻠــﺐ ﻋــﻦ ﺍﻟﻐﻠﻴﻞ ﻓﺈﻧــﻪ ﻳﺸــﻔﻲ ﻣــﻦ ﺍﻟﻌﻠﻴــﻞ
ﺇﻟﻰ ﺍﻹﻟﻪ ﻣﻦ ﺫﻧﻮﺏ ﺍﻟﻌﻴﻤﻜﻲ ﻭﺇﻧﻨﻲ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﻴﺮ ﺍﻟﻤﺸــﺘﻜﻲ
ﻭﺃﻟﻒ ﻣــﻦ ﺃﻭﺍﻥ ﻫﺠﺮﺓ ﺍﻟﻔﺌﺔ ﻣﻦ ﺳــﺎﺑﻊ ﻣﻦ ﺑﻌﺪ ﺳﺘّﻴﻦ ﻣﺎﺋﺔ
ﻓﺎﻟﺤﻤــﺪ ﻟﻠﻤﻮﻓــﻖ ﺍﻟﻜﺮﻳــﻢ ﺃﻟﻔﺘُــﻪ ﺑﻠﻄﻔــﻪ ﺍﻟﻌﻤﻴــﻢ
ﻋﻠــﻰ ﻧﺒــﻲ ﺩﺃﺑــﻪ ﺍﻟﻤﺮﺍﺣــﻢ ﺛﻢ ﺍﻟﺼــﻼﺓ ﻭﺍﻟﺴــﻼﻡ ﺍﻟﺪﺍﺋﻢ
ﻭﺗﺎﺑــﻊ ﻟﻨﻬﺠــﻪ ﻣــﻦ ﺃﻣﺘــﻪ. ﻣﺤﻤــﺪ ﻭﺻﺤﺒــﻪ ﻭﻋﺘﺮﺗــﻪ
ﻣﻘﺪﻣﺔ ﺍﻟﺸﺎﺭﺡ
23
‹ÈuÜ÷]<‡∑Ü÷]<!]<‹äe
ﻣﻘﺪﻣﺔ ﺍﻟﺸﺎﺭﺡ
ﻭﻣﺎ ﺗﻮﻓﻴﻘﻲ ﺇﻻ ﺑﺎﷲ ﺗﻌﺎﻟﻰ
ﻭﺭﺣﻤ ًﺔ
ْ 3
ﻧﺬﻳﺮﺍ
ﺑﺸﻴﺮﺍ َﻭ ً
2
ً ﻣﻦ ﺃﻧﻔُﺴﻨﺎ
ﺭﺳﻮﻟﻪ ْ ﻣﻦ 1ﻋﻠﻴْﻨﺎ ﺑﺒَ ْﻌﺚ ُ
ﺍﻟﺤﻤ ُﺪ ﷲ ﺍﻟﺬﻱ َّ
ﺷﻔﻴﻌﺎ ﻟ ُﻬ ْﻢ ﻓﻲ
ً ﻓﺠﻌﻠﻪ ﻭﻓﻀﻞ ﺣﺒﻴﺒَﻪ ﺍﻟ ُﻤ ْﺼﻄﻔﻰ ﻋﻠﻰ ﻛﺎ ّﻓﺔ َ
ﺍﻟﺨ ْﻠﻖ َ ﻟﻠﻌﺎﻟﻤﻴﻦّ ،4
ﻣﻦ ﺑَﻴْ ِﻦ ﺍﻷﻧﺒﻴﺎء ﺑﺎﻟ ُﻤﻌﺠﺰﺍﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ، ﺼﻪ ْﻭﺧﺼ َ
ّ ﻓﺼﻞ ﻗﻀﺎء ﻳ َ ْﻮﻡِ ﺍﻟﺪﻳﻦ، ْ
ﻣﻦ ﺍﻟﻌﺒَﺎﺩ َﻣ ْﻦ ﻟَﻄﻒ ﺑﻪ،6 ﺍﻟﻔﺎﺿﻼﺕ ،ﻭﻭﺍﺿﺤﺎﺕ ﺍﻟﺒﺮﺍﻫﻴ ِﻦَ ،5ﻭﺍﺧﺘﺎﺭ َ ِ َﻭﺍﻷﺧﻼﻕ
ﺍﻟﻤﺮﺳﻠﻴﻦ.
َ ﻭﻭ ّﻓﻘ ُﻪ ﻟﻼ ْﻫﺘﺪﺍء ،ﻭﺍﻟﻔ ْﻘﻪِ ﻓﻲ ﺍﻟﺪﻳﻦ ،7ﻭﺍﻻﻗْﺘﺪﺍء ُ
ﺑﺴﻨ ّﺔ
ﻤﻦ ﺷﺎء ﺍﻟﻤﻨﻌﻢ ﺑﺄﻧﻮﺍﻉ ﺍﻟ ُﻌﻠﻮﻡَ ،ﻭﺃﻧﻮﺍﺭ ﺍﻟﻔ ُﻬﻮﻡ ،ﻟ ِ ْ
ُ ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ
َ
ﻭﺭﺳﻮﻟﻪ ،ﻭﺧﻠﻴﻠُ ُﻪ َﻭﺣﺒﻴﺒُ ُﻪ،8 ﻣﻦ ﺍﻟ ُﻤ ْﺴﺘﺮﺷﺪﻳﻦ ،ﻭﺃﺷﻬ ُﺪ ّ
ﺃﻥ ﺳﻴّ َﺪﻧﺎ ﻣﺤ ّﻤ ًﺪﺍ َﻋﺒْﺪﻩ ُ
ﻣﻦ
ﻮﺙ ْ ﺃﻓﻀﻞ ﺍﻟﻤﺨﻠُﻮﻗﻴﻦ ،9ﻭﺃُﺻﻠّﻲ ﻭﺃُﺳﻠّﻢ ﻋﻠﻰ ﺳﻴّﺪ ﺍﻟﺜّﻘﻠﻴﻦ 10ﻣﺤ ّﻤﺪ ﺍﻟﻤﺒ ُﻌ ِ
ﺃﺷﺮﻑ ﺍﻟﻘﺒﺎﺋﻞ 11ﺑﺎﻟﻨّﻮﺭ ﺍﻟ ُﻤﺒﻴ ِﻦ ،12ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻨﺎﺷﺮﻳﻦ ﻟﺸﻤﺎﺋﻠﻪ،
ّ
ﺍﻟﺤﻖ ﺍﻟﻴَﻘﻴﻦ. 13
ﺍﻟﻨﺎﻗﻠﻴﻦ ﻟﻔﻀﺎﺋﻠﻪَ ،ﻋﻠﻰ َﻃﺒْﻖ
َﻣ ﱠﻦ -ﺃﻱ :ﺃﻧﻌﻢ. }{1
ﺑﺸﻴﺮﺍ -ﻟﻠﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﺠﻨﺔ.
ً }{2
ﻧﺬﻳﺮﺍ -ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﺎﻟﻨﺎﺭ.
ً }{3
ﻭﺭﺣﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ -ﺃﻱ :ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﻤﻼﺋﻜﺔ. }{4
ﺍﻟﺒﺮﺍﻫﻴﻦ -ﺃﻱ :ﺍﻟﺪﻻﺋﻞ. }{5
ﻟَﻄﻒ ﺑﻪ -ﺃﻱ :ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺨﻴﺮ. }{6
ﻓﻲ ﺍﻟﺪﻳﻦ -ﺃﻱ :ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ. }{7
ﺣﺒﻴﺒُﻪ -ﺍﻷﻛﺮﻡ. }{8
ﺃﻓﻀﻞ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ -ﻛﻠﻬﻢ. }{9
ﺍﻟﺜﻘﻠﻴﻦ -ﺃﻱ :ﺍﻹﻧﺲ ﻭﺍﻟﺠﻦ. }{10
ﻣﻦ ﺃﺷﺮﻑ ﺍﻟﻘﺒﺎﺋﻞ -ﺃﻱ :ﻣﻦ ﻗﺮﻳﺶ. }{11
ﺑﺎﻟﻨﻮﺭ ﺍﻟﻤﺒﻴﻦ -ﺃﻱ :ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ. }{12
ﻃﺒﻖ -ﺣﺎﻝ .ﺃﻱ :ﻣﺸﺘﻤﻼ ﻧﺸﺮﻫﻢ ﻭﻧﻘﻠﻬﻢ ﻋﻠﻰ ﺍﻫـ. }{13
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 24
ﺍﻟﻌﻴْﻤﻜﻲﺍﻟﺮﺏ ﺍﻟﻠَّﻄﻴﻒ 1ﺃﺑﻮ ﺑﻜ ٍﺮ َ ّ ﻠﺘﺠﺊ ﺇﻟﻰ
ﻌﻴﻒ ﺍﻟ ُﻤ ُ ﺍﻟﻀ ُ ﺍﻟﻌﺒْﺪ ّ ﻭﺑﻌﺪ :ﻓﻴ ُﻘﻮﻝ َ
ﺍﻟﻌﻈﻴ ِﻢ َﻭﻣﺘﻮﺳﻼ ﺑﺎﻟﺮﺏ َ
ّ ﻣﻌﺎﻭﻳ َﺔ ﺍﻟﻘﺎﺿﻲ ،ﻗﻀﻰ ﺃ َ َﺭﺑ َ ُﻬﻤﺎ 2ﺍﻟﻘﺎﺿﻲُ ،3ﻣ ْﺴﺘﻌﻴﻨًﺎ ﺑﻦ َ
ﻭﺃﻧﻤﻮﺫﺟﺎ
ً ﻣﺨﺘﺼﺮﺍ ﺷﺮﻳﻔًﺎ،ً ﺎﺏ )ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐِ ( ﻛﺎﻥ ﻛِﺘَ ُﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ :ﻟ ّﻤﺎ َ ُ
ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﻟﻨﺒﻴّﻨﺎ €ﻣﻦ ﺍﻟﺤ ُﻘﻮﻕ ،ﻣِﻦ ﻋﻠﻢ ﺃ ْﻭﺻﺎﻓﻪ ُ ﺾ َﻣﺎﻟﻄﻴﻔﺎ ،ﻓﻲ ﺑﻴﺎﻥ ﺑ َ ْﻌ ِ
ﻣﻦَﻭﺷﻤﺎﻳﻠﻪ ﺍﻟﺘﻲ ﻟﻢ ﺗﺠﺘﻤﻊ ﻓﻲ ﻣﺨﻠ ُﻮ ٍﻕَ ،4ﻭﻛﺎﻥ ُﻣﺘﺪﺍﻭﻻ ﺑَﻴْﻦ ﺃﻳْﺪﻱ ﺍﻟ ُﻤﺒْﺘﺪﺋﻴﻦ َ
6
ﻋﻦ ﺇﺩﺭﺍ ِﻙ ﻣﺒَﺎﻧﻴﻪِ 5ﻭﻓ ْﻬﻢ ﻣﻌﺎﻧﻴﻪِ -ﺃﺭﺩﺕ ﻗﺎﺻﺮﻳﻦ ْ
َ ﺍﻟﻄﻠﺒ ِﺔ ﺍﻟ ُﻤ ْﺴﺘﺮﺷﺪﻳﻦ ،ﻭﻛﺎﻧﻮﺍ
ﺍﻟﻤﺠﻤﻠَﺔ ،ﻭﻛﺸﻔﺎَ ﺷﺮﺣﺎ ﻷﻟﻔَﺎ ِﻇﻪ ً ﻳﻜﻮﻥ ﻣﻦ ُﻛﺘﺐ ﺍﻟﻤﺤ ّﻘﻘﻴﻦ ﻣﺎ ُ ﺃﻥ ﺃﺟﻤﻊْ 7 ْ
ﻘﺘﺼﺮﺍﺍﻟﻤﺒْﺴﻮﻃﺔ ،ﻭ ُﻣ ِ ﺨﺘﺼ ًﺮﺍ ﻋ ّﻤﺎ ﻃ ّﻮﻟ ُﻮﺍ ﻓﻲ ﺍﻟﻜﺘﺐ َ
9 ﻟﻤﻌﺎﻧﻴﻪ ﺍﻟ ُﻤ ْﻌﻀﻠ ِﺔُ ،8ﻣ ِ َ
ﺍﻟﻤﻘﺼﻮﺩﺓ ،ﺭﺍﺟﻴًﺎ 10ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻷﺫﻛﻴﺎ ُء ُ ﺍﻟﻤﻌﺎﻧﻲَ ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺑﻴﺎﻥ
ﻃﻌﻨﻪ 12ﺍﻷﻏﺒﻴَﺎء 13ﺍﻟﺤﺎﺳﺪُﻭﻥ ،ﻭﺃﻥ ﺃﻧﺨﺮِ َﻁ ﺑﺴﺒَﺒﻪ 14ﻓﻲ ﺳﻠﻚ ﺇﻥ َ ﺍﻟﻨﺎﺻﺤﻮﻥ 11ۊ ْ
ُ
ﺇﻥ ﻟﻢ ﺃﻛﻦ ﺃ ْﻫﻼ ﻟﻠ َﻐ ْﻮﺹ 16ﻓﻲ ﺑ ِ َﺤﺎﺭ َﻣ َﺴﺎﻟﻚ ﺃ ْﻫ ِﻞ ﺍﻹﺧﺒَﺎﺭ، ﺧﺎﺩﻣﻲ 15ﺍﻵﺛﺎﺭ ،ۊ ْ
ﺟﻠﻴﺴﻬﻢّ َ ،
ﻓﻠﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳَﻨْﺴﻰ ﺃﻧ ِ َ
ﻴﺴ ُﻬ ْﻢ َ ،18ﻭﺍﻟْﻤﺮء ﻗﻮﻡ ﻻ ﻳَﺸﻘﻰﻷﻧﻬﻢ ٌ
17
ُ
ﺍﻟﻠﻄﻴﻒ -ﺃﻱ :ﺍﻟﻌﺎﻟﻢ ﺑﺒﻮﺍﻃﻦ ﺍﻷﻣﻮﺭ. }{1
ﺃﺭﺑﻬﻤﺎ -ﺃﻱ :ﺣﺎﺟﺘﻬﻤﺎ. }{2
ﺍﻟﻘﺎﺿﻲ -ﺃﻱ :ﺍﻟﺤﺎﻛﻢ ﺑﻴﻦ ﺍﻟﺨﻼﺋﻖ ﻳﻮﻡ ﺍﻟﻘﻴﻤﺔ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻦ ﺃﺳﻤﺎﺋﻪ ﺍﻟﺤﺴﻨﻰ ،ﻓﺈﻃﻼﻗﻪ }{3
ﻋﻠﻴﻪ ﺻﺤﻴﺢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺷﺘﻘﺎﻕ .ﻛﻲ.
ﻣﺨﻠﻮﻕ -ﻏﻴﺮﻩ. }{4
ﻣﺒﺎﻧﻴﻪ -ﺃﻱ :ﺃﻟﻔﺎﻇﻪ. }{5
ﺃﺭﺩﺕ -ﺟﻮﺍﺏ ﻟﻤﺎ. }{6
ﺃﻥ ﺃﺟﻤﻊ -ﺃﻱ :ﺃﺧُ ﺬَ. }{7
ﻋﻀﻞ ﺑﻪ :ﺍﻷﻣﺮ ﻛﺄ ْﻋﻀﻞ ،ﻭﺍﻟﻤﻌﻀﻼﺕ :ﺍﻟﺸﺪﺍﺋﺪ} .ﻗﺎﻣﻮﺱ{. }{8
ﻣﺨﺘﺼﺮﺍ ﺣﺎﻝ ،ﻣﻦ ﻓﺎﻋﻞ ﺃﺟﻤﻊ.ِ }{9
ﺭﺍﺟﻴﺎ -ﺣﺎﻝ. }{10
ﺍﻟﻨﺎﺻﺤﻮﻥ -ﻭﻫﻲ ﺇﺭﺍﺩﺓ ﺍﻟﺨﻴﺮ. }{11
ۊﺇﻥ ﻃﻌﻨﻪ -ﺃﻱ :ﺃﻋﺎﺑﻪ. }{12
ﺍﻷﻏﺒﻴﺎء -ﺃﻱ :ﺍﻟﺒﻠﻴﺪ. }{13
ﺑﺴﺒَﺒﻪ -ﺃﻱ :ﺍﻟﺸﺮﺡ. }{14
ﺧﺎﺩﻣﻲ -ﺑﺎﻻﺷﺘﻐﺎﻝ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺗﻌﻠﻴﻤﻬﺎ ﻭﻧﺸﺮﻫﺎ ﻭﺣﻔﻈﻬﺎ .ﻡ. }{15
ﻭﺍﻟ َﻐ ْﻮﺹ :ﺍﻟﺪﱡﺧﻮﻝ ﺗﺤﺖ ﺍﻟﻤﺎء} .ﻟﻐﺔ{. }{16
ﻻ ﻳﻨﺴﻰ -ﺃﻱ :ﻻ ﻳﺘﺮﻙ. }{17
ﺃﻧﻴﺴﻬﻢ -ﺃﻱ :ﺍﻵﻧﺲ ﺑﻬﻢ. }{18
ﻣﻘﺪﻣﺔ ﺍﻟﺸﺎﺭﺡ
25
)ﻭ َﺳﺎﺋِﻞ ﺍﻟﻠﺒ ِﻴﺐِ ﺇﻟﻰ ﻓ ْﻬﻢ
ﺍﻟﺮﺳﻮﻝ ﺍﻷﻣﻴﻦُ ،ﻣﺴ ّﻤﻴًﺎ ﺇﻳّﺎﻩ ﺑـ َ ُ ﺺ ﻣﻊ ﺍﻟ ُﻤ ِﺤﺒّ َ
ﻴﻦ ﺑِﻨ َ ّ َ
ﺍﻟﺤﺒﻴﺐِ ( ،ﻭﺑﺎﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺘّ ْﻮﻓﻴﻖُ َﻭﺑِﻴَﺪﻩ ﺃﺯِ ّﻣ ُﺔ 1ﺍﻟﺘّﺤﻘﻴﻖ. ﻓَﻀﺎﺋﻞ َ
ﻼﺏ ،ﻓﺈﺫﺍ ُﻫﻮ ﻣﻦ ّ
ﺍﻟﻄ ّ ﺕ َﻫﺬﺍ ﺍﻟﻜﺘَﺎﺏ ﻋﻨْﺪ َﻭﺍﺣﺪ َ 2 ﻭﺍﻋﻠﻢ :ﺃﻧّﻲ ﻭﺟ ْﺪ ُ
ﻭﺇﺷﻬﺎﺭِﻩ َﻭﺷﺮ ِﺣﻪ َ ﺖ ﺑﺘَ ْﻌﻠﻴﻤﻪِ ﻭﺗَﺤﺮﻳﺮﻩ ﻏﺰﻳﺮ ِﻋﻠ ُﻤﻪ؛ ﻓﺎﻋﺘﻨَﻴْ ُ ٌ ﻈﻴﻢ ﻗَﺪ ُﺭﻩ
ﻛﺘﺎﺏ َﻋ ٌ
ﻓﻌﻠﻴْﻚ 3ﻳَﺎ ﺃﺧﻲ ﺑﺎﻻﻋﺘﻨﺎء ﺻﺤﻴﺤ ٍﺔَ ، ﻣﻊ ﻋﺪﻡ ﻇَ ﻔْﺮﻱ ﺑ ِ َﻐﻴْﺮ ﻧ ُْﺴﺨﺔ َﻭﺍﺣﺪﺓ ٍ ﻏﻴْﺮِ َ َ
ﻠﻴﻖ ،ﻷﻥ ﻣِﻦ 5
ﻘﻴﻖ ،ﻭﺗ َ ْﻌﻠﻴ ِﻤﻪ َﻭﺗﻨْﻮﻳﻪِ ﺫِﻛﺮِﻩ َﺧ ٌ
4
ﺑﻪ؛ ﻓﺈﻧّﻪ ﺑِﺘَﻌﻠﱡ ِﻤﻪ َﻭﺣﻔﻈﻪِ َﺣ ٌ
ﺃﺳ َﻤﺎﺋﻪِ ﻛﻞ ﺃﺣ ٍﺪ 7ﺃﻥ ﻳ َ ْﻌﺮﻑ ﻧﺒﻴّﻨﺎ €ﺑﺄ ْﻭﺻﺎﻓﻪِ َﻭ ْ ﻳﺠﺐ ﻋﻠﻰ ّ ُ 6
ﺍﻟﻤﻌﻠﻮﻡ :ﺃﻧﻪ
ّ 9
ﺍﻟﻄﻠﺒ ِﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺰّﻣﺎﻥ ﺇﻟﻰ ﺍﻟﺘ َّﺴﻠﻖ ﻤﻢ ّ ﻭﺃﻧﺴﺎﺑﻪِ َﻭﺃﺧﻼﻗﻪَِ ،ﻭﻻ ﺗﺮﺗﻘﻲ ِ 8ﻫ ُ َ
ﻣﻦﻭﺷﻤﺎﻳﻠﻪِ 12ﻭ ِﺳﻴَﺮﻩ َِ 13
َ
11
ﺃﺣ َﻮﺍﻟﻪ َﻭ ِﺷﻴَﻤﻪ
ﺭﺳﻮﻝ ﺍﻟ ّﺪﻳّﺎ ِﻥ َ ،10ﻭﺗﺘﺒ ﱡ ِﻊ ْ ﺑﻤ ْﻌﺮﻓﺔ ﺁﺛﺎﺭِ َُ
ﻟﻠﺨﻠﻒ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ، ﺎﻟﺤﻴﻦَ ،ﻭﺍﻟﺰّﺑﺮِ ﺍﻟ ُﻤﺆﻟ ﱠ َﻔ ِﺔ َ
14
َ ﺍﻟﺼ
ﻟﻠﺴﻠﻒ ّ ﺍﻟﻤﺒْﺴﻮﻃَ ﺔ ّ ﺍﻟﻜﺘﺐ َ
ﺍﻟﻀﻌﻴﻒ .15 ﺍﻟﻄﺎﻟﺐ ّ ﺍﺟﺐ ﻋﻠﻰ ّ ﻓﺎﻻﺷﺘﻐﺎﻝ ﺑ ِ ِﻤﺜْﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺸﺮﻳﻒ َﻭ ٌ ُ
ﻟﻤﺎ ﺧﺎﻟﻔ ُﻪ ِﻋﻠ ُﻤﻚّ ،
ﻓﺈﻥ ﻟﻢ ﻳُﺪﺭﻛ ُﻪ ﻓَ ْﻬ ُﻤﻚ ﺃﻭ َ
17
ﺃﻥ ﺗ ُﻨ ِﻜﺮ ﻟ ِ َﻤﺎ ْ
َﻭﺇﻳّﺎﻙ 16ﻳﺎ ﺃﺧﻲ ْ
ﺃﻱ :ﺟﻤﻊ ﺯﻣﺎﻡ. }{1
ﭽ ْﺭﻛِ ّﻲ.
ﻋﻨﺪ ﻭﺍﺣﺪ -ﺃﻱ :ﻣﺤﻤﺪ ﺍﻟ ِ }{2
ﻓﻌﻠﻴﻚ -ﺃﻱ :ﺃﻟﺰﻡ. }{3
ﺗَﻨْﻮﻳﻪ -ﺃﻱ :ﺃﻋﻼء ﺷﺮﻓﻪ. }{4
ﺧﻠﻴﻖ -ﺃﻱ :ﻻﺋﻖ. }{5
ﺃﻧﻪ -ﺷﺎﻥ. }{6
ﻛﻞ ﺃﺣﺪ -ﻣﻦ ﺍﻟﻤﻜﻠﻔﻴﻦ. }{7
ﺗﺮﺗﻘﻲ -ﺣﺎﻝ. }{8
ﻭﺗﺴﻠﻖ :ﺍﻟﺠﺪﺍﺭ ﺃﻱ :ﺗﺴ ﱠﻮﺭ} .ﻗﺎﻣﻮﺱ{. }{9
ﻭﺍﻟﺪﻳﻦ :ﺍﻟﺠﺰﺍ ُء ،ﻭﻣﻨﻪ ﺍﻟ ﱠﺪﻳﱠﺎ ُﻥ ﻓﻲ ﺻﻔﺔ ﺍﷲ ﺗﻌﺎﻟﻰ} .ﺹ{. }{10
ﻴﻤﺔُ ،ﻭﻫﻲ ﺑﺎﻟﻜﺴﺮ :ﺍﻟﻄﺒﻴﻌﺔ} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{. ِﺷﻴﻤﻪ -ﺟﻤﻊ ِﺷ َ }{11
ﺷﻤﺎﻳﻠﻪ – ﻭﻫﻲ ﺑﺎﻟﻴﺎء ﺟﻤﻊ ﺷﻤﺎﻝ ﺑﺎﻟﻜﺴﺮ ،ﻭﻫﻮ ﺍﻟﻄﺒﻊ .ﻣﻨﻪ. }{12
ﺳﻴﺮﻩ -ﺟﻤﻊ ﺳﻴﺮﺓ ،ﻭﻫﻲ ﺑﺎﻟﻜﺴﺮ :ﺍﻟﺴﻨﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﻬﻴﺌﺔ. }{13
ﺍﻟﺰﺑﺮ -ﺃﻱ :ﺍﻟﻜﺘﺐ. }{14
ﺍﻟﻀﻌﻴﻒ -ﺃﻱ :ﺍﻟﺬﻱ ﻳﻘﺼﺮ ﺑﺎﻋﻪ ﻋﻦ ﺍﻟﻤﻄﻮﻻﺕ .ﻣﻨﻪ. }{15
ﺇﻳﺎﻙ -ﺃﻱ :ﺃﺣﺬﺭ. }{16
ﺃﻱ :ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﺮﺡ. }{17
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 26
2
ﺍﻟﺠ ّﻢ
ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ َ َ ُﻋ ْﻬﺪ َﺓ َ 1ﻣﺎ ﻓﻴﻪ ﻟﻴْﺲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻘﻴﺮ ﺑﻞ ﻋﻠﻰ ﺷﺎﺭﺣﻲ
5
ﺍﻟﻜﺘﺐ ﺍﻟ ُﻤﺘﻔ ّﺮﻗﺎﺕ 4ﻭﻛِﺘْﺒﺘﻬﺎ
ﺍﻟﺸﺘﺎﺕ - 3ﻓﻲ ُ ﺍﻟ َﻐﻔﻴﺮَِ ،ﻭﺇﻧّﻤﺎ َﺟ ْﻬ ِﺪﻱ َ -ﺟ ْﻤﻊ ّ
ﺼﻒ ﺍﻟﻨﺎﺻ ِﺢ ﻮﺍﺿﻌﻬﺎ ﺍﻟ ُﻤﺘﻼﺋﻤ ِﺔَ ،
ﻓﺎﻟﻤﺮﺟ ّﻮ ﻣﻦ ﺍﻟ ُﻤﻨْ ِ َ ﻓﻲ َﻣﺤﺎﻟ ّ َﻬﺎ ﺍﻟ ُﻤﺘَﻨﺎﺳﺒ ِﺔ َﻭ َﻣ
ﺍﻟﻘﻠﻢ ،ﻓﺈﻧّﻲُ ﺯﻝ ﻓﻴﻪ ﺍﻟ َﻘﺪ ُﻡ ﺃ ْﻭ ﻃﻐﻰ ﻓﻴﻪ ﺃﻥ ﻳ ُ ْﺼﻠﺢ ﻣﺎ ّ َﻭﺍﻟﻨﺎﻇﺮِ ﻓﻴﻪ ﺍﻟﺼﺎﻟ ِﺢ ْ
ﺑﺎﻟﻘﺼﻮﺭ ﻟ َ ُﻤﻌﺘﺮِﻑَ ،ﻭﺑ ِ َﻬ َﻮﻯ ﺍﻟﻨّﻔﺲ ﻟ َ ُﻤ ْﻘﺘﺮِﻑَ ،ﻭﻓﻲ ﻣﺎ ﻻ ﻳ َ ْﻌﻨﻴﻨﻲ ﻟ ُﻤ ْﺤﺘﺮِﻑ،
ﺍﻟﻌﻈﻴﻢ، ﻛﺮﻳﻢ ُﺫﻭ ﺍﻟْﻔﻀﻞ َ ٌ ﻭﻟﻜﻦ ﺍﻹﻟﻪ ﺑ َ ّﺮ
ّ َﻭﻣ ِ ْﻦ َﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻟ ُﻤﻐْﺘﺮِﻑ،
ﻳﺴﺎﻣﺢ ﻟﻬﺬﺍ ﺍﻟﻠﻬﻴﻒ 6ﺑﺎﻟ ّﺮ ُﺳﻮﻝ ﺍﻟﺸﺮﻳﻒَ ،ﻭﻟِﺴﺎﺋﺮ ﺍﻟ ُﻤ ْﺴﻠﻤﻴﻦ ﻓﻨ َ ْﺴﺄﻟﻪ ﺗﻌﺎﻟﻰ ْ
ﺃﻥ َ
ﺑﺎﻟﻨ ّﺒﻲ ﺍﻷﻣﻴﻦ ،ﺁﻣﻴﻦ.
ﺃﻥ ﺍﻟﻤﺼﻨﻒ ﺃﺷﺎﺭ ﻓﻲ ﻫﺬﺍ ﺍﻷﻧﻤﻮﺫﺝ ﺍﻟﻠّﻄﻴﻒ َﻭ ﺍﻟ ُﻤﺨﺘﺼﺮ ﺛﻢ ﺍﻋﻠﻢّ :
ﺻﺎﻑ 7ﺍﻟ ّﺮ ُﺳﻮﻝ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠّﻒ :ﻣ ِ ْﻦ ﺑﻴﺎﻥ ﺃ ْﻭ َ ُ ﻨﻴﻒ ﺇﻟﻰ ﺑ ْﻌﺾ َﻣﺎﺍﻟ ُﻤ ِ
ِ
ﻭﺑﻌﺾ ﻭﺷﻤﺎﻳﻠﻪ، ﻭﺃﻧﺴﺎﺑﻪَ ، َ ﺻﻠﻮﺍﺕ ﺍﷲ ﺍﻟﻔَﺎ ِﻃﺮ َ
ﺍﻟﻌﻠﻴﻢ، ﺍﻟﻜﺮﻳﻢ؛ ﻋﻠﻴﻪ َ
ﻭﺃﺣ َﻮ ﺍ ِﻝ ُﻣﺤﺒﱢﻴﻪ ،ﻣ ِ ْﻦ ﺃ ْﺯﻭﺍﺟﻪ ،ﻭﺃ ْﻭﻻﺩﻩَ ،ﻭ ﺧُ ﻠَﻔﺎﺋﻪ ْ َﻣﺎ ﻳﺘﻌﻠّﻖ ْ
ﺑﺄﺣﻮﺍﻟﻪ،
ﺎﺩﻳﻦ ﺍﻟ ُﻤ ْﻬﺪﻳﻴﻦ ،ﺛﻢ ﺃﺗﺒ ُﻌ ُﻪ ﺑﺨﺎﺗﻤﺔ ﺗ ُﺒﻴﱢﻦ ﻋﻘﺎﺋ َﺪ ﺃﻫﻞ ﺍﻟﻬ َ
ﺍﻟﺮﺍﺷﺪﻳﻦَ ،ﻭﺍﻷﺋﻤﺔ َ
ﺗﺴﻬﻴﻼ ﻟِﻄﺎﻟﺒﻲ ﺍﻟ ّﺮ ﺷﺎﺩ .ﻓَ َﻘ َ
ﺎﻝ : ﻤﻴﻤﺎ ﻟِﻮﺍﺟﺒَﺎﺕ 8ﺍﻻﻋﺘﻘﺎﺩِ َﻭ ْ
ﺍﻟﺴﻨﺔ ،ﺗَﺘْ ً
ُﻋﻬﺪﺓ -ﺃﻱ :ﺍﻟﻤﺸﻘﺔ. }{1
ﺍﻟﺠﻢ :ﺍﻟﻜﺜﻴﺮ ﺍﻟﻐﻔﻴﺮ ،ﺃﻱ :ﺍﻟﺴﺎﺗﺮ ﺑﻜﺜﺮﺗﻬﻢ ﻭﺟﻪ ﺍﻷﺭﺽ. }{2
ﺍﻟﺸﺘﺎﺕ -ﻭﻫﺬﺍ ﻏﻴﺮ ﻗﻠﻴﻞ ،ﻷﻧﻪ ﻳﻜﻮﻥ ﻛﻤﻦ ﺗﻬﻴﺎء ﺳﻬﻤﺎ ﻟﻠﺮﺍﻣﻲ ﺑﺨﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻜﻨﺎﻧﺔ ﻛﻤﺎ }{3
ﻫﻮ ﺩﺃﺏ ﺳﺎﺋﺮ ﺍﻟﻤﺨﺘﺼﺮﺍﺕ ،ﻓﺎﺷﻜﺮ ﻳﺎ ﺃﺧﻲ .ﻣﻨﻪ.
ﺍﻟﻤﺘﻔﺮﻗﺎﺕ -ﺃﻱ :ﻣﻊ ﻋﺪﻡ ﺍﻟﻈﻔﺮ ﺑﺄﻛﺜﺮ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻣﻨﻬﺎ .ﻣﻨﻪ. }{4
ﻛِﺘﺒﺘﻬﺎ -ﺃﻱ :ﺑﻐﻴﺮ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻨﻘﻞ ﻋﻨﻬﻢ ﺭﻭﻣﺎ ﻟﻼﺧﺘﺼﺎﺭ ،ﻭﻷﻥ ﻣﻦ ﻳﻘﺒﻞ ﺍﻟﻨﻘﻞ ﻳﻘﺒﻞ }{5
ﻭﻣﻦ ﻻ ﻓﻼ .ﻣﻨﻪ.
ﺍﻟﻤﻨﻘﻮﻝَ ،
ﺃﻱ :ﺍﻟﺤﻴﺮﺍﻥ. }{6
ﻣﻦ ﺑﻴﺎﻥ ﺃﻭﺻﺎﻑ -ﺃﻱ :ﻣﻦ ﺑﻴﺎﻥ ﺑﻌﺾ ﺃﻭﺻﺎﻑ. }{7
ﻟﻮﺍﺟﺒﺎﺕ -ﺃﻱ :ﻟﺒﻌﻀﻬﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﺨﺎﺗﻤﺔ. }{8
ﻣﺒﺤﺚ ﺍﻟﺒﺴﻤﻠﺔ
27
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ،ﺍﻟﺤﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻛﺮﻡ...............
ﻭﺍﻟﺤ ْﻤﺪﻟﺔ ُﻣﺒﻴﱠﻦ ﻓﻲ
}ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ،ﺍﻟﺤ ْﻤﺪ ﷲ{ ﻭﻣ ْﻌﻨﻰ ﺍﻟﺒَﺴﻤﻠﺔ َ
ﺑﺮﺍﻋﺔ ﺍﺳﺘﻬﻼ ِﻝ ﻟ ِ َﻤﺎ ﻳﺄﺗﻲ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ِ
ﺍﻟْﻜﺘُﺐ ﻓﻼ ﻧ ُﻄﻴﻞ ﺑﺬﻛْﺮﻩ }ﺍﻟﺬﻱ ﺃﻛﺮﻡ{ ﻓﻴﻪ َ
ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎء. ﻣ ِ ْﻦ َﻣﺎ ﺣﺒﺎ 1ﺍﷲ ُ ﺗﻌﺎﻟﻰ ﺑﻪِ ﺍﻟﻨﺒﻲ €ﻣﻦ ﻓﻀﺎﺋﻠﻪ ﺍﻟﺘﻲ ﻻ ﻳﺪﺭﻛﻬﺎ ٌ
ﺗﺤﺼﻰ، ﺃﻥ ﻛﻤﺎﻻﺕ ﻧﺒﻴّﻨﺎ €ﻻ َ ﻛﻞ ﻣﻜﻠّﻒ ْ
ﺍﻋﺘﻘﺎ َﺩ ّ ﺃﻥ ﻣ ّﻤﺎ ﻳﺘﻌﻴّﻦ ﻋﻠﻰ ّ ﺍﻋﻠﻢّ :
ﺼﺎﺋﺼﻪ ﻭ ُﻣ ْﻌﺠﺰﺍﺗِﻪ ﻟ َْﻢ
َ ﺻﻔﺎﺗﻪ ﻭﺷﻤﺎﻳﻠَﻪ ﻻ ﺗ ُْﺴﺘَ ْﻘﺼﻰّ ،
ﻭﺃﻥ َﺧ ﺃﺣﻮﺍﻟ َ ُﻪ َﻭ ِ ّ
ﻭﺃﻥ ْ
ﻮﻩ
ﻭﺃﻥ ُﻭ ُﺟ َﺍﻟﺤﻘﻮﻕّ ، ﻈﻢ ُﺃﻋ ُ ﻛﻞ ﺃﺣ ٍﺪ ْ ﻗﻂ ﻓﻲ ﻣﺨﻠ ُﻮﻕّ ،
ﻭﺃﻥ َﺣ ّﻘﻪ ﻋﻠﻰ ّ ﺗﺠﺘﻤﻊ ّ
ﻀﺒﻂ ﻓﻲ ِﺧﻄﺎﺏٍ َ ،ﻭﻛ َْﻢ ﺃﻟّﻒ ﺗﻨﺤﺼﺮ ﻓﻲ ﻛﺘﺎﺏٍ ﻭﻻ ﺗﻨْ ُ ُ ﺇﻛﺮﺍﻡ ﺍﷲ ِ ﺗﻌﺎﻟﻰ ﻟﻪ ﻻ
ﺘﺮﻓُﻮﺍ ﺑ ِ َﻌﺪﻡ ﺑُﻠﻮﻏﻬﻢ ﻓﺎﻋ َﺍﻟﻤﺎﺩﺣﻮﻥ ﻟ ِ َﺠﻤﺎﻟﻪ؟! ْ ﻛﻢ ﺳﻄَ ﺮ َ ﺍﻟﻮﺍﺻﻔُﻮﻥ ﻟِﻜﻤﺎﻟﻪَِ ،ﻭ ْ َ
ﺾ َﻣﺎ َﻣﻨَﺤ ُﻪ ﺍﷲ ﺇﺣﺼﺎﺋﻬﻢ ﺑ َ ْﻌ ِ ﺇﻟﻰ ﻗُ ﱟﻞ ﻣِﻦ ُﺟ ﱟﻞ ﻣ ِ ْﻦ ﺃﺧﻼﻗﻪ ﺍﻟﻜﺎﻣﻠ ِﺔَ ،ﻭﻋﺪﻡ ْ
2
ﺃﺣﻮﺍﻟﻪ ﺍﻟﻔﺎﺿﻠﺔ.ﺗﻌﺎﻟﻰ ﻣ ِ ْﻦ َ
ﻓَ ِﻤ ْﻦ ﺃﻋﻈﻢ َ
ﺇﻛﺮ َﺍﻣﺎﺗﻪ ﻓﻲ ﺍﻟ ّﺪﻧﻴَﺎ :ﺇﻳﺘﺎء ﺍﻟ ُﻤ ْﻌﺠﺰﺍﺕ ﺍﻟﺘﻲ ﻟﻢ ﻳﺆﺗ َ َﻬﺎ ﺃﺣﺪ َ
ﻣﻦ
ﻛﻞ ﺷﻲء ،ﻭﻳﺒْﻘﻰ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﻓﻴﻪ ﺗِﺒْﻴﺎﻥ ّﺍﻷﻧﺒﻴﺎء ِ ﻗَﺒْﻠ ُﻪ ،ﻭﻣِﻦ ﺃﻋﻈﻤﻬﺎ :ﺍﻟﻘ ُْﺮﺁﻥ َ
ﺃﺷﺮﻑ ﺗﻜﺮﻳﻤﺎﺗِﻪ ﻓﻲ ﺍﻟ ُﻌﻘﺒﻰ:
ِ ﻣﻦ ﺍﻟﺸﺮﻭﺭَِ .3ﻭﻣ ِ ْﻦ َﻣ َﺪﻯ ﺍﻟ ّﺪ ُﻫﻮﺭ؛ َﻣ ْﺤﻔﻮﻇﺎ َ
ﺍﻟﻤ ْﻮﻗﻒ ﺑﺎﻟﺴﺆﺍﻝ ﻣ ِ َﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ْ
ﻓﺼ َﻞ ﺍﻟ َﻘﻀﺎء ﻷ ْﻫﻞ َ ﺍﻟﻤ ْﺤﺸﺮّ ، ﺷﻔﺎﻋﺘُﻪ ﺍﻟﻜﺒْﺮﻯ ﻓﻲ َ
ﻣﻦ ﺁﺩﻡ ﺇﻟﻰ ﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ، ﺘﺮﻳﺤﻮﺍ ،ﺑ َ ْﻌﺪ ﺗ َ ْﺮﺩﺍﺩ ِﻫ ْﻢ ﺇﻟﻰ ﺍﻷﻧﺒﻴﺎء ﻗﺒْﻠﻪ ْﻟِﻴَ ْﺴ ُ
ﻭﺍﺣﺪ ﺑﻌﺪ ﻭﺍﺣﺪ ﺇﻟﻰ ﺍﻟﺤﺒﻴﺐ ﺍﻟﻤﺨﺘﺎﺭ €؛ ﻫﺬﺍ.4 ٌ ﻫﻢ ﻟ ُﻬ ْﻢ
ﻭﺭ ﱢﺩ ْ
َ
ﻣﺎ ﺣﺒﺎ ﺍﷲ ﺗﻌﺎﻟﻰ -ﺃﻱ :ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ ﺑﻼ َﻣﻦّ ﻭﻻ ﺟﺰﺍء. }{1
َﺟ ﱠﻞ ﺍﻟﺸﻲ ُءَ :ﻋ ُﻈ َﻢُ ،ﺟ ﱡﻞ ﺍﻟﺸﻲء ُﻣ ْﻌ َﻈ ُﻤﻪ} .ﻡ{. }{2
ﺍﻟﺸﺮﻭﺭ -ﻛﺎﻟﺘﻐﻴﻴﺮ ﻭﺍﻟﺘﺒﺪﻳﻞ. }{3
ﻫﺬﺍ -ﺧُ ﺬ ﻫﺬﺍ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 28
ﻧﺒﻴﻨﺎ ﻣﺤﻤ ًﺪﺍ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎء ،ﻭﻓﻀﻞ ﺃﺻﻔﻴﺎء ﺃﻣﺘﻪ............
ﻗﻮﻑ
ﺃﺭﺩﺕ ﺍﻟ ُﻮ َ
َ ﺑﻬﺬﺍ ﺍﻟ ُﻤﺨْ ﺘﺼﺮ ،ﻭﺇﻥْ ﺗﺸﺮﻳﻔﺎﺗِﻪ ﻻ ُ
ﻳﻠﻴﻖ َ ﺧﺼ ِ
ﺎﺋﺼﻪ َﻭ ْ َﻭﺗ ْﻌﺪﺍ ُﺩ َ
ﺑﻜﺘُﺐ ِﺳﻴَﺮ ﺍﻟ ُﻤ ْﺼﻄﻔﻰ €ﻣِﺜ َْﻞ ﻛﺘﺎﺏ» :ﺍﻟﺸﻔﺎ« 2ﻟﻠﻘﺎﺿﻲ ِﻋﻴَﺎﺽ،3
ﻓﻌﻠﻴْﻚُ 1
َﻋﻠﻴﻬﺎ َ
ﻄﻼﻧﻲ .5 ّ ﻟﻠﺨﻄﻴﺐ ﺍﻟ َﻘ ْﺴ
»ﺍﻟﻤﻮﺍﻫﺐ«َ 4 ﻭﻛﺘﺎﺏِ َ :
ﺍﻟﻤﺒْ ُﺴ َ
ﻮﻃﺔ؛ ﺍﻟﻨﺴﺒ ُﺔ ﺑَﻴْﻨﻬﻤﺎ َﻣ ْﺬ ُﻛﻮﺭ ﻓﻲ ﺍﻟْ ُﻜﺘﺐ َ
}ﻧﺒﻴﱠﻨﺎ{ َﻣ ْﻌﻨﻰ ﺍﻟﻨﺒﻲ َﻭﺍﻟﺮﺳﻮﻝ َﻭ ْ
ﺎﻥَ ،ﻭﺇﺿﺎﻓﺘُﻪ 6ﻟِﺘﺸْ ﺮﻳﻒ ﺍﻟ ُﻤﻀﺎﻑ ﺇﻟﻴﻪ ﻻ ﻟﻼﺧْ ﺘِﺼﺎﺹ؛ ﺷﺌﺖ ﺍﻟﺒﻴَ َ
َ َﺮﺍﺟﻌﻬﺎ ْ
ﺇﻥ َ ﻓ
}ﻣﺤﻤﺪﺍ{ € ّ ﺃﻥ ﻳُﺮﺍﺩ ﺟﻤﻴﻊ ﺍﻟ ُﻤﻜﻠّﻔﻴﻦ ﺍﻟﺨ ْﻠ ِﻖ ﻛﺮِ َﺳﺎﻟﺘﻪِ ﺇﻻ ْﻟﻜﻞ َﻷﻥ ﻧ ُﺒ ّﻮﺗَﻪ َﻋﺎﻡ ّ
ﺇﻛﺮﺍﻣ ُﻬ ْﻢ ﻋﻠﻰ ﺳﺎﺋﺮ
َ ﺼﻮﺍ؛ ﻷﻥ ﻣِﻦ َ
ﺍﻟﻤ ْﻌﻠﻮﻡ َﺳﻴﺄﺗﻲ ﺑﻴَﺎﻧ ُﻪ } َﻋﻠﻰ ﺳﺎﺋِﺮ ﺍﻷﻧﺒﻴَﺎء{ 7ﺧُ ﱡ
ّ
}ﻭﻓﻀﻞ{ ﺗ َﻔﻨ َّﻦ ﻓﻲ ﺿ ُﺮﻭﺭ ًﺓﺍﻟﺠﻤﻴﻊ َ
ﺃﻛﺮﻣﻪ ﻋﻠﻰ َ َ ﺍﻟﻨﺎﺱ ،ﻓﺈﺫﺍ ﺃﻛﺮﻣ ُﻪَ 8ﻋﻠﻴْﻬِﻢ ﻓﻘ ْﺪ
ِ
ﺍﻟﺤﺒﻴﺐ ﺍﻟ ُﻤﺼﺎﻓﻲ ،ﻓﻬﻮ ُ ﻛﻐﻨﻲ ،ﻭﻫﻮ:
ّ ﻔﻲ
ﺻ ّﺟﻤﻊ َ ﺍﻟﻌِﺒﺎﺭﺓْ 9
}ﺃﺻﻔﻴَﺎ َء ﺃُ ّﻣﺘﻪ{ ْ
ﻓﻌﻠﻴﻚ -ﺃﻱ :ﺃﻟﺰﻡ. }{1
)ﺍﻟﺸﻔَﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﻟﻤﺼﻄﻔﻰ(. ﱢ ﻭﻫﻮ ﻛﺘﺎﺏ }{2
ﻫﻮ :ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﻓﻆ ﺍﻷﻭﺣﺪ ،ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ }{3
ﺼﺒ ِ ﱡﻲ
ﻋﻴﺎﺽ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻴﺎﺽ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﻴ َ ْﺤ َ
ﺍﻟﺴﺒﺘﻲ ،ﺍﻟﻤﺎﻟﻜﻲ .ﻳﻌﻮﺩ ﻧﺴﺒﻪ ﺇﻟﻰ ﺇﺣﺪﻯ ﻗﺒﺎﺋﻞ ﺍﻟﻴﻤﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺤﻄﺎﻧﻴﺔ. ﺍﻷﻧﺪﻟﺴﻲ ،ﺛﻢ ﱠ
ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺇﻛﻤﺎﻝ ﺍﻟﻤﻌﻠﻢ ﻓﻲ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ() ،ﺟﺎﻣﻊ ﺍﻟﺘﺎﺭﻳﺦ() ،ﺗﺮﺗﻴﺐ
ﺍﻟﻤﺴﺎﻟﻚ ﻓﻲ ﺫﻛﺮ ﻓﻘﻬﺎء ﻣﺬﻫﺐ ﻣﺎﻟﻚ() ،ﺍﻟﺸﻔﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﻟﻤﺼﻄﻔﻰ( .ﻛﺎﻥ ﻣﻮﻟﺪﻩ
ﻓﻲ َﺳﺒﺘﺔ ﻓﻲ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﺳﻨﺔ 496ﻫـ ،ﻭﺗﻮﻓﻲ ﺑﻤﺮﺍﻛﺶ ﻓﻲ ﺟﻤﺎﺩﻯ ﺍﻵﺧﺮﺓ ،ﻭﻗﻴﻞ :ﻓﻲ
ﺭﻣﻀﺎﻥ ﺳﻨﺔ 544ﻫـ.
)ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﺑﺎﻟﻤﻨﺢ ﺍﻟﻤﺤ ﱠﻤﺪﻳﺔ(.
َ ﻭﻫﻮ ﻛﺘﺎﺏ }{4
ﻫﻮ :ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﻓﻆ ،ﺍﻟﻤﺤﺪﺙ ،ﺍﻟﻔﻘﻴﻪ ،ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ }{5
ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﺴﻄﻼﻧﻲ ﺍﻟﻘﺘﻴﺒﻲ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ.
ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﻟﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ() ،ﻟﻄﺎﺋﻒ ﺍﻹﺷﺎﺭﺍﺕ ﻓﻲ ﻋﻠﻢ
ﺍﻟﻘﺮﺍﺁﺕ() ،ﺍﻟﺮﻭﺽ ﺍﻟﺰﺍﻫﺮ ﻓﻲ ﻣﻨﺎﻗﺐ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ() ،ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﺑﺎﻟﻤﻨﺢ
ﺍﻟﻤﺤﻤﺪﻳﺔ( .ﻭﻟﺪ ﻳﻮﻡ ﺍﻟﺜﺎﻧﻲ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ 851ﻫـ ﻓﻲ ﻣﺼﺮ ،ﻭﺗﻮﻓﻲ ﻟﻴﻠﺔ
ﺍﻟﺠﻤﻌﺔ ﺛﺎﻣﻦ ﺍﻟﻤﺤﺮﻡ ﺳﻨﺔ 923ﻫـ ،ﻭﺩﻓﻦ ﺑﻘﺒﺔ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻴﻨﻲ ﻣﻦ
ﻣﺪﺭﺳﺘﻪ ﺑﻘﺮﺏ ﺟﺎﻣﻊ ﺍﻷﺯﻫﺮ.
ﺇﺿﺎﻓﺘﻪ -ﺃﻱ :ﺍﻟﻨﺒﻲ ﺇﻟﻴﻨﺎ ﻣﻊ ﺃﻧﻪ ﻧﺒﻲ ﺟﻤﻴﻊ ﺍﻷﻣﻢ .ﻣﻨﻪ. }{6
ﺃﻱ :ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ. }{7
ﻓﺈﺫﺍ ﺃﻛﺮﻣﻪ -ﺃﻱ :ﺍﷲ. }{8
ﺗﻔﻨ ﱠﻦ ﻓﻲ ﺍﻟﻌﺒﺎﺭﺓ -ﻭﺍﻟﻤﻌﻨﻰ ﻭﺍﺣﺪ. }{9
ﻣﺒﺤﺚ ﺍﻟﺒﺴﻤﻠﺔ
29
ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻭﻟﻴﺎء ،ﻭﻧﺼﻠﻲ ﻭﻧﺴﻠﻢ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺤﻮﺽ...........
ﻟﻲ،ﺃﻱ :ﻣ ِ ْﻦ َﺳﺎﺋﺮ ﺍﻷﻣﻢَ ،ﺟ ْﻤﻊ َﻭ ﱟ ﻟﻲ ﺍﻵﺗﻲ }ﻋﻠﻰ ﺳﺎﺋِﺮ ﺍﻷ ْﻭﻟﻴَﺎء{ ْ ﺍﻟﻮ ّ
ﺑﻤ ْﻌﻨﻰ َ َ
ﺑﻤ ْﻌﻨﻰ ﻣﻔ ُﻌﻮ ٍﻝ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺗﻮﻟّﻰ ﺃ ْﻣ َﺮﻩ ﻓﻠ َْﻢ ﻳ َ ِﻜ ْﻠ ُﻪ ﺇﻟﻰ ﻧ َ ْﻔ ِﺴﻪ َﻭﻻ َﻌﻴﻞ َﻭﻫﻮ ﻓ ٌ
ﻏﻴْﺮِﻩ ﻟﺤﻈ ًﺔ ﺑﻞ ﺗﻮﻟّﻰ ﻟِﺮِ َﻋﺎﻳﺘﻪ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ :ﱫ( ) *ﱪ ،1ﺃﻭ ﺑﻤﻌﻨﻰ
ِ
ﻓﺎﻋﻞ؛ ﻷﻧﻪ ﻳَﺘﻮﻟّﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﻟﻰ َﻭﻃﺎﻋﺘَﻪ ﻋﻠﻰ ﺍﻟ ّﺪﻭﺍﻡِ ،ﻭﺗﺤ ﱡﻘﻖُ ﻛﻼ َ
ﺍﻟﻤ ْﻌﻨﻴﻴﻦ ٌ
ﻓﺘﻐﻴﻴﺮ ﺍﻟﻌِﺒﺎﺭﺓ 2ﻟﻠﺘَﻔﻨّﻦِ ،ﻭﺃ ّﻣﺎ ﻭﺟ ُﻪ ﺗ َ ْﻔﻀﻴ ِﻞ - ُ ﻟﻲ ﻟِﻴَ ُﻜﻮﻥ َﺣﺒﻴﺒًﺎ؛ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟْ َﻮ ّ
ٌ
ﺎﺩﻳﺚ،
ﺃﺣ َ ﺃ ْﻭﻟﻴﺎء ﻫﺬﻩ ﺍﻷ ّﻣﺔ ﻋﻠﻰ ﺃﻭﻟﻴﺎء َﺳﺎﺋﺮ ﺍﻷﻣﻢ -ﻓﻤﺪﻟُﻮﻝ ﻋﻠﻴﻪ ﺑﺂﻳﺎﺕ َﻭ َ
ﺍﻟﺠﻼﻝ َﻭﻳُﺼ ّﺮﺡ ﺑﻪ ﻗﻮﻟ ُﻪ ﺗﻌﺎﻟﻰ :ﱫ2 1 0 / .ﱪ ﺍﻵﻳﺔ ،3ﻭﻗﺪ ﺫﻛﺮ َ
ﺍﻟﻤ ْﺤﻀ ِﺔ ﻟﻪ ﺃﻭ ﺼﻴﺼﺎﺕ ﻧﺒﻴﱢﻨَﺎ َِ ﺍﻟﺴﻴﻮﻃﻲ 4ﻓﻲ ﻛﺘﺎﺑﻪ »ﺃﻧﻤﻮﺫﺝ ﺍﻟﻠﺒﻴﺐ« :5ﺗَﺨْ ﱡ
ﺘﻴﺎﺯﺍﺕ ﺃ ُ ّﻣﺘِﻨَﺎ ﺑﻨﺤﻮ :ﺃ ْﺭﺑﻌِﻤﺎﺋ ٍﺔ ﻭﺃ ْﺭﺑﻌﻴﻦ ،ﻓﺎ ْﺭﺟﻊ ﺇﻟﻴﻪ ِ ﺍﻟ ُﻤﺸﺘﺮﻛ ِﺔ َﻣﻊ ﺍﻷﻧﺒﻴَﺎء َﻭﺍ ْﻣ
ﺍﻟﺨﺼﺎﺋﺺ. ﺷﺌﺖ ﺍﻹﺷﺎﺭ َﺓ ﺇﻟﻰ َ َ ْ
ﺇﻥ
ﺃﻱ :ﻧَﺪ ُﻋﻮ ﺑﺎﻟﺼﻠﻮﺓ ﺍﻟﺘﻲ ﺃَﻣﺮﻧﺎ ﺑﺎﻟﺪﻋﺎء ﺑﻬﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫL
} َﻭﻧُﺼ ّﻠﻲ{ ْ
Mﱪ ،ﻭﻫﻲ ﻣ ِ َﻦ ﺍﷲ ِ ﺗﻌﺎﻟﻰ ﺍﻟﺮﺣﻤ ُﺔ َ
ﺍﻟﻤﻘﺮﻭﻧ ُﺔ ﺑﺎﻟﺘ ﱠ ْﻌﻈﻴﻢ }ﻭ{ﺃﻣﺎ ﻗﻮﻟﻪ} :ﻧ َُﺴﻠﻢ{ ﻓﻬﻮ 6
ّﻔﻮﻳﺾ ﺇﻟﻰ
َ ﻟﻜﻦ ﺍﻟﺘ
ﺑﻤ ْﻌﻨﻰ ﺍﻟﺘﺤﻴﺔ؛ ﱠ ﻣﻦ ﺍﻟﺴﻼﻡ َ ﺑﻤ ْﻌﻨﻰ ﻧ ُﺤﻴﱢﻲ ﺃﺧﺬًﺍ َ ﺇﻥ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ َْ
ﻓﻤ ْﻌﻨﺎ ُﻩ :ﻧَﺪْﻋﻮ ﺑﺎﻟﺘﺤﻴّﺔ }ﻋﻠﻰ ﺮﻳﻦَ ،
ﻘﺼ َ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﺪﻋﺎء ِ ْ
ﺑﺄﻥ ﻳُﺤﻴﱢﻴَ ُﻪ ﺃﻟْﻴﻖُ ﺑِﺄ ْﻣﺜﺎﻟﻨﺎ ﺍﻟ ُﻤ ﱢ
ﺖ ﺑﺎﻟﺘﻮﺍﺗﺮ،7 ﻣﻦ ﺍﻷﻧﺒﻴﺎء ﻟ َ ْﻢ ﻳﺜﺒُ ْ
ﺽ ﻏﻴْﺮِﻩ َ ﺍﻟﺤ ْﻮﺽ{ ﺃﻱ :ﻧَﺒﻴﱢﻨﺎ؛ ﺇﺫ َﺣ ْﻮ ُ َﺻﺎﺣﺐ َ
ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ .196 }{1
ﻓﺘﻐﻴﻴﺮ ﺍﻟﻌﺒﺎﺭﺓ ﻟﻠﺘﻔﻨ ّﻦ -ﺃﻱ :ﺑﺎﻷﺻﻔﻴﺎء ﻭﺍﻷﻭﻟﻴﺎء .ﻣﻨﻪ. }{2
ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﺍﻵﻳﺔ .110 }{3
ﻫﻮ :ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎﺑﻖ ﺍﻟﺪﻳﻦ ﺍﻟﺨﻀﻴﺮﻱ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ، }{4
ﺟﻼﻝ ﺍﻟﺪﻳﻦ ،ﺇﻣﺎﻡ ﺣﺎﻓﻆ ﻣﺆﺭﺥ ﺃﺩﻳﺐ .ﻟﻪ ﻧﺤﻮ 600ﻣﺼﻨﻒ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺍﻹﺗﻘﺎﻥ ﻓﻲ
ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ() ،ﻋﻴﻦ ﺍﻹﺻﺎﺑﺔ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ() ،ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺒﺸﻴﺮ
ﺍﻟﻨﺬﻳﺮ() ،ﺃﻧﻤﻮﺫﺝ ﺍﻟﻠﺒﻴﺐ ﻓﻲ ﺧﺼﺎﺋﺺ ﺍﻟﺤﺒﻴﺐ(ُ .ﻭﻟﺪ ﻳﻮﻡ ﺍﻷﺣﺪ ﻏﺮﺓ ﺷﻬﺮ ﺭﺟﺐ ﻣﻦ
ﺳﻨﺔ 849ﻫـ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ،ﻭﺗﻮﻓﻲ ﻓﻲ ﻣﻨﺰﻟﻪ ﺑﺮﻭﺿﺔ ﺍﻟﻤﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻨﻴﻞ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ﻓﻲ 19
ﺟﻤﺎﺩﻯ ﺍﻷﻭﻟﻰ 911ﻫـ ،ﻭﺩﻓﻦ ﺧﺎﺭﺝ ﺑﺎﺏ ﺍﻟﻘﺮﺍﻓﺔ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺃﻧﻤﻮﺫﺝ ﺍﻟﻠﺒﻴﺐ ﻓﻲ ﺧﺼﺎﺋﺺ ﺍﻟﺤﺒﻴﺐ(. }{5
ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ :ﺍﻵﻳﺔ .56 }{6
ﺃﻱ :ﺑﺨﻼﻑ ﺣﻮﺿﻪ ،ﻛﻤﺎ ﺳﻴﺄﺗﻲ ﻓﻲ ﺍﻟﺨﺎﺗﻤﺔ .ﻣﻨﻪ. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 30
ﻭﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻀﻌﻔﺎء ﻭﺍﻷﻗﻮﻳﺎء ،ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻷﺻﻔﻴﺎء ﻭﺻﺤﺒﻪ ﺍﻷﺗﻘﻴﺎء.
ﺃﻣﺎ ﺑﻌﺪ :ﻓﺄﻧﺎ ﺍﻟﻐﺮﻳﺐ ﻟﻤﺎ ﺃﺭﺩﺕ ﺇﺭﺷﺎﺩ ﺍﻟﺼﺒﻴﺎﻥ ،ﻭﻫﺪﺍﻳﺔ ﺍﻟﻐﻠﻤﺎﻥ...،
ﺎﺣﺐ }ﺍﻟﺸﻔﺎﻋﺔ{ ﺻ ُﺃﺳﻤﺎﺋﻪ} 2ﻭ{ﻛﺬﻟﻚ َ ﻣﻦ ﺑَﻴْﻦ َ ﺍﻻﺳﻢ ْ َ ﺧﺺ 1ﻫﺬﺍ ّ ﻌﻞ ﻟﻬﺬﺍﻭﻟ َ ﱠ
ﻟﻜﻦ ﺍﻟﺸﻔﺎ َﻋ َﺔ ﺍﻟﻜُ ﺒْﺮﻯ ﺍﻟﺘﻲ ﺗ َ َﺴ ّﻤﻰ َ
ﺑﺎﻟﻤﻘﺎﻡ ﻷﻧﻬﺎ َ ﺇﻥْ ﻛﺎﻧﺖ ﻟﻸﻧﺒﻴﺎء ﺑﻞ ﻭﻟﻸﺧﻴﺎﺭ؛ ّ
}ﻟﻠﻀ َﻌﻔﺎء{ ﻛَﺎﻷﻣﻢ } َﻭﺍﻷﻗﻮﻳَﺎء ِ{ ﻛﺄﻧﺒﻴَﺎﺋِﻬﻢ ﱡ ﺍﻟﻤﺤﻤﻮﺩ 3ﺍﻟ ُﻤ َﺮﺍﺩ ُﺓ َﻫ ُﻬﻨﺎ ﺑ ِ َﺪﻟﻴﻞ ﻗﻮﻟﻪ:
ﺗﻘﻲ
ﻛﻞ ُﻣﺆﻣﻦ ّ ﺨﺘﺼ ٌﺔ 4ﺑﻪِ }ﻭﻋﻠﻰ ﺁﻟﻪ{ ﻗﺎﻟﻮﺍ :ﻣﺎ ﺍﻟﻤﺮﺍﺩ ﺑﻶ ِﻝ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟ ّﺪﻋﺎءّ : ُﻣ ّ
ﺿﻌﻴﻔﺎ؛ ﺇﺫ ﺍﻟﺪﱡﻋﺎء ﺑﺎﻟﺘّﻌﻤﻴﻢ ﺃﻟْﻴﻖُ ، ﻛﺎﻥ ﺧﺒﺮ) :ﺁﻟِﻲ ُﻛ ﱡﻞ ُﻣ ْﺆﻣ ِ ٍﻦ ﺗَﻘ ِ ﱟﻲ(َ 5 ﺇﻥ َ َۊ ْ
ﺃﻥ ﺍﻟ ُﻤﺮﺍﺩ ﺑﻪ:ﻬﻢ ،ﻭﻋﻠﻰ ّ ﺗﺨﺼﻴﺼﺎ ﺑ َ ْﻌﺪ ﺍﻟﺘّﻌﻤﻴﻢ ﻟ ِ َﻤﺰﻳ ِﺪ َﺷﺮﻓ ِ ْ
ً ﺍﻟﺼﺤﺐِﻓﻴﻜﻮﻥ ﺫِ ْﻛ ُﺮ ّ
ﺍﻟﺼﺪﻗﺔ ﻟﻬﻢ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ÷،6 ُﻣ ْﺆﻣِﻨُﻮ ﺑَﻨﻲ َﻫﺎﺷﻢ َﻭﺍﻟ ُﻤﻄﻠﺐ ﻛﻤﺎ ُﻫﻮ ﻓﻲ ﺗَﺤﺮﻳﻢ ّ
}ﺍﻷﺻﻔِﻴﺎء{ ﺻﻔ ٌﺔ ْ ﺍﻟﺼﻠﻮ ُﺓ ﺑَﺎﻗﻴﻬﻢ ،ﻓﻘﻮﻟﻪ: ﺍﻟﻌﺎ ّﻡ ﻣ ِ ْﻦ ﻭﺟ ٍﻪ ﻟِﺘَﺸْ ِﻤﻞَ ّ
ﻓﺬﻛﺮ ﺍﻟﺼﺤﺐ َ ُ
}ﻭﺻ ْﺤﺒﻪ ﺍﻷﺗﻘﻴﺎء.7 ﺍﻟﺼ ْﺤﺐ ﻓﻲ ﻗﻮﻟﻪَ : ﻣﺎﺩﺣﺔ؛ َﻭﻛﺬﻟﻚ ﺻﻔﺔ ّ َ
ﺻﻔَﺔ ﻋﻠﻰ َﻣﺬﻫﺐ َﻣ ْﻦ َﺟ ّﻮﺯ ُﻭﻗُﻮ َﻉ ﺍﻟﺼﻔﺔ َﻋﻦ ﺍﻟﻐﺮﻳﺐ{ ﺇ ّﻣﺎ ِ
ُ ﺃ ّﻣﺎ ﺑﻌﺪ :ﻓﺄﻧﺎ
ﺧﺼﻮﺍ
ﺍﻟﺼﺒﻴَﺎﻥ{ّ 8 ﺃﺭﺩﺕ ﺇﺭﺷﺎ َﺩ ّ
ُ ﺪﻝ ﻋﻠﻰ َﻣ ْﺬﻫﺐ ﺍﻷﺧْ ﻔﺶ }ﻟﻤﺎﺍﻟﻀﻤﻴﺮ ،ﻭﺇ ّﻣﺎ ﺑ َ ٌ
ﺮﻳﺼﻮﻥ ﻋﻠﻰ ﻣِﺜْﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ }ﻭﻫِ َﺪﺍﻳ َﺔ ﺍﻟﻐ ِ ْﻠﻤﺎﻥ{ ﺍﻟﺤ ُ
ﺑﺎﻟﺬﻛﺮ ﻷﻧ ُﻬ ْﻢ ُﻫ ُﻢ َ
ﺧﺺ -ﻻﻣﺘﻴﺎﺯﻩ ﺑﺎﻟﺤﻮﺽ. }{1
ﺃﺳﻤﺎﺋﻪ -ﺍﻟﻜﺜﻴﺮﺓ. }{2
ﺑﺎﻟﻤﻘﺎﻡ ﺍﻟﻤﺤﻤﻮﺩ -ﻭﻗﺪ ﻫﺎﺟﺖ ﻓﺘﻨﺔ ﻛﺒﻴﺮﺓ ﺑﺒﻐﺪﺍﺩ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﺃﻋﻨﻲ :ﱫ U T S }{3
X W Vﱪ ]ﺍﻹﺳﺮﺍء ،[79 :ﻓﻘﺎﻟﺖ ﺍﻟﺤﻨﺎﺑﻠﺔ :ﻣﻌﻨﺎﻩ :ﻳﺠﻠﺴﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺮﺷﻪ.
ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ :ﺑﻞ ﻫﻲ :ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻓﻲ ﻓﺼﻞ ﺍﻟﻘﻀﺎء ،ﻓﺪﺍﻡ ﺍﻟﺨﺼﺎﻡ ﺇﻟﻰ ﺃﻥ ﺍﻗﺘﺘﻠﻮﺍ
ﻓﻘﺘﻞ ﻛﺜﻴﺮﻭﻥ) .ﺇﻧﺴﺎﻥ.(327/1 :
ﻣﺨﺘﺼﺔ -ﺧﺒﺮ ﻟﻜﻦ. }{4
ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ :ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ َ :€ﻣﻦ ﺁ ُﻝ ﻣﺤ ﱠﻤ ٍﺪ؟ ﻓﻘﺎﻝُ » :ﻛ ﱡﻞ ﺗَﻘ ِ ﱟﻲ ﻣ ِ ْﻦ ﺃ ﱠﻣﺔِ ُﻣ َﺤ ﱠﻤ ٍﺪ«. }{5
)ﻣﻮﺍﻫﺐ* .(340/3 :
ﺍﻟﺼ َﺪﻗَﺔُ«.
َ ﱠ ﺎ ﻨَ ﻟ ﱡ
ﻞ ِ
ﺤ َ ﺗ َ ﻻ ٍ
ﺪ ﻤ ﺤ ﻣ
ُ َ ﱠ ﺁﻝ ﺎﱠ ﻧ »ﺇ ﻋﻠﻲ: ﺑﻦ ﻟﻠﺤﺴﻦ € ﻗﻮﻟﻪ ﻭﻳﺆﻳﺪﻩ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺠﻤﻬﻮﺭ، }{6
)ﻣﻮﺍﻫﺐ* .(340/3 :
ﺍﻟﺸﺮﻙ، ﺍﻟﺼﻴﺎﻧﺔ ﻋﻦ ّ ّ ﻣﺮﺍﺗﺐ: ﺛﻼﺙ ﻭﻟﻠﺘﻘﻮﻯ ّﻘﻲ. ﺘ ﺍﻟﻤ ﺑﻤﻌﻨﻰ ﺗﻘﻲ
ّ ﺍﻷﺗﻘﻴﺎء -ﺟﻤﻊ }{7
ﺍﻟﺸﺮﻉ ُﻫﻮ ﺍﻟﺜﺎﻧﻲ ﻛﻞ ﻣﺎ ﻳﺆﺛﻢ ،ﻭﺍﻻﻧﻘﻄﺎﻉ ﺇﻟﻰ ﺍﷲ ﺑﺎﻟﻜﻠﻴّﺔ ،ﻭﺍﻟﻤﺘﻌﺎﺭﻑ ﻓﻲ ّ ﻭﺍﻟﺘﺠﻨ ّﺐ ﻋﻦ ّ
ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻫﻮ :ﺍﻟﺘﻘﻮﻯ ﺍﻟﺤﻘﻴﻘﻲ .ﻣﻨﻪ.
ﺃﻱ :ﺍﻟﻤﺒﺘﺪﺋﻴﻦ. }{8
ﻣﺒﺤﺚ ﺍﻟﺒﺴﻤﻠﺔ
31
ﺇﻟﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﻮﻳﻢ ،ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ ،ﻓﻲ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻪ ﺍﻟﻜﺮﻳﻢ ،ﻭﺃﻧﺴﺎﺏ
ﺭﺳﻮﻟﻪ ﺍﻟﻌﻈﻴﻢ ،ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ﺍﻟﺤﻜﻴﻢ ،ﺍﻃﻠﻌﺖ ﻛﺘﺒﺎ ﻣﻦ ﺍﻟﻤﺼﻨﻔﺎﺕ ﺍﻟﺠﻠﻴﻠﺔ،
ﻭﺍﻟﻤﺆﻟﻔﺎﺕ ﺍﻟﺠﻤﻴﻠﺔ ﻣﻦ ﺍﻟﻤﻌﺘﺒﺮﺍﺕ ،ﻓﻠﻠﻪ ﺩﺭﻫﻢ ﻭﺇﻟﻰ ﺍﻟﻨﻌﻴﻢ ﺭﺩﻫﻢ ،ﻭﺍﻟﺘﻘﻄﺖ
ﻣﻨﻬﺎ ﻣﺎ ﺃﺩﺭﻙ ﺑﻪ ﻋﻠﻤﻲ ﺍﻟﺘﻘﺎﻁ ﺍﻟﺪﺭ ﻣﻦ ﺍﻟﻴﻢ ﻣﻦ ﻣﻘﺪﺍﺭ ﻛﻔﺎﻳﺘﻲ ،ﻭﻣﺮﺍﻡ ﻋﻨﺎﻳﺘﻲ،
ﻋﻠﻰ ﻭﺟﻪ ﺇﺭﺍﺩﺗﻲ ،ﻓﻬﻮ ﺣﺴﺒﻲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ،ﻭﺳﻤﻴﺘﻪ............:
ﺃﻳﻀﺎ }ﻓﻲ ﺍﻟﻤ ْﺴﺘﻘﻴﻢ{ ﺗ ْﻔﺴﻴﺮﻱ ً ﺍﻟﻄﺮﻳﻖ ُ ﺗ َ ْﻔ ِﺴﻴﺮﻱّ }ﺇﻟﻰ ﺍﻟ َﻤﻨْﻬﺞ ﺍﻟﻘﻮﻳ ِﻢَ ،ﻭ ّ
ﺇﻥ ﻟﻢ ﻟﻠﻤ ْﻌﻠﻮﻡَ 1ﻭ ْ ﻤﻴﺮ َ ﺍﻟﻀ ُ ﺎﻟﻤﻨْﻬﺞ ﺍﻟ َﻘﻮﻳﻢَ ،ﻭ ّ ﺃ ْﻭﺻﺎﻑ ﻧ َﺒﻴﱢﻪ ﺍﻟﻜﺮﻳﻢ{ ُﻣﺘﻌﻠﱢ ٌﻖ ﺑ ِ َ
ﻷﻥ َﻣ ْﻦ َﺯﺍ َﻍ 2ﻓﻲ َﻭ ْﺻﻔﻪ َﻭﻧَﺴﺒﻪِ ﻓَﻘ ْﺪ }ﻭﺃﻧﺴﺎﺏ ﺭﺳﻮﻟﻪ ﺍﻟ َﻌﻈﻴﻢ{ ّ َ ﺫﻛﺮ ُﻩ
ُ ﻳﺘﻘ ّﺪﻡ
ﻣﻦ ﺑَﺎﺏ ﺖ{ ْ ﺍﻃ َﻠ ْﻌ ُﺕ }ﺑﺎﷲ ﺍﻟﺤﻜﻴﻢّ ، ﻣﻦ ﻓﺎﻋﻞ ﺃﺭ ْﺩ ُ ﺿﻞ } ُﻣ ْﺴﺘﻌﻴﻨﺎ{ َﺣﺎﻝٌ ْ ّ
}ﻭﺍﻟﻤﺆﻟﻔﺎﺕ ُ ﺍﻟﺠﻠِﻴ َﻠﺔ{ ﺍﻟ َﻘ ْﺪ ُﺭ }ﺍﻟﻤﺼﻨ ِ
ﱠﻔﺎﺕ َ ﺎﻥُ 3 ﺍﺏ ﻟ ّﻤﺎ } ُﻛﺘﺒًﺎ ﻣِﻦ{ ﺑﻴَ ٌ ﺍ ْﻓﺘَ َﻌﻞَ َﺟ َﻮ ُ
ﺍﻟﺠﻤﺎﻝ ﻟﻠﺠﻼﻝ ﻓﻲ ﻏﻴﺮ َﻣ ْﻮﺿﻊ }ﻣِﻦ َ ﺍﻟﺬﻛﺮ -ﺑﺎﻟﺠﻴﻢ -ﻟ ِ ُﻤﻘﺎﺑَﻠﺔ ُ ﺍﻟﺠﻤِﻴﻠﺔ{َ
ﺿﻤﻴﺮ ﺩ ّﺭﻫﻢ ﺇﻟﻴْﻪ ۊﺇﻥْ َﺟﺎﺯ ُﺭﺟﻮﻋ ُﻪ ُ ﺍﻟﻤ ْﻌﺘﺒَﺮﺍﺕ{ ﺍﻷ ْﻭﻟَﻰ ﻟﻠ ُﻤ ْﻌﺘﺒﺮﻳﻦ؛ ﻟِﻴَ ْﺮﺟﻊ ُ
ﻛﻠﻤﺔ 4ﺗﻘﺎﻝ ﺃﻱَ :ﺧﻴْﺮ ُﻫ ْﻢَ ، ﻣﺼﻨﻔﻴﻬﺎ }ﻓﻠِﻠﻪ ِ َﺩ ّﺭﻫﻢ{ ْ
َ ﻣﻦ
ﻗﺒﻞ ْﻣﻦ ُ ﺇﻟﻰ ﻣﺎ ﻓَ ُﻬﻢ ْ
ﺍﻟﺘﻘﻄﺖ{ ﺃﻱ: ُ ﺍﻟﺸﻲء } َﻭﺇﻟﻰ{ ﺟﻨ ّﺔ }ﺍﻟﻨﻌﻴﻢ ﺭ ّﺩ ُﻫ ْﻢَ ،ﻭ ْ ﻋﻨﺪ ﺍﻟﺘﻌﺠﺐِ ﺑ ِ ُﺤﺴﻦ
ﺃﻱ :ﻓَ ْﻬﻤﻲ؛ ﻷﻥ ﺍﻟﻌِﻠﻢ ﺍﻟﻤﺼﻨّ َﻔﺎﺕ } َﻣﺎ ﺃ ْﺩ َﺭﻙ ﺑﻪ ﻋِﻠﻤﻲ{ ْ َ ﺃﺧ ْﺬﺕ }ﻣﻨﻬﺎ{ ﺃﻱ: َ
ﺎﺯﻱ
ﻣﺠ ﱞ ﺃﻱ :ﻛﺎﻟﺘ َﻘﺎﻃﻪ ،ﻓﻬﻮ َﻣ ْﻔ ُﻌﻮﻝ ُﻣ ْﻄﻠﻖ َ ﺎﻁ ﺍﻟﺪّ ّﺭ{ ْ ﺍﻙ ﻓﻼ ﻳ ُ ْﺪﺭﻙ }ﺍﻟﺘ َﻘ َ ﺇ ْﺩ َﺭ ٌ
ﺍﻟﻴﻢ{ ﺃﻱ :ﺍﻟﺒﺤﺮ }ﻣِﻦ{ ﺑﻴﺎﻥ ﻣﺎ }ﻣِﻘﺪﺍﺭ ﻛِﻔﺎﻳَﺘﻲ{ ﺃﻱ :ﺍﻟ َﻘ ْﺪ َﺭ ﺍﻟﺬﻱ ّ }ﻣ ِ َﻦ
ﻠﺘﺒﺴﻴْﻦ }ﻋﻠﻰ َﻭ ْﺟﻪ ﺇ َﺭﺍ َﺩﺗﻲ{ ﻮﺏ ﺍ ْﻫﺘﻤﺎﻣِﻲ ُﻣ َ ﺃﻱ :ﻣﻄﻠُ َ ﻳ َ ْﻜﻔﻴﻨﻲ }ﻭ َﻣﺮﺍﻡ ِ ﻋِﻨﺎﻳَﺘﻲ{ ْ
ﻛﻴﻞ{ ﻫﻮ ﻛﺄﻧﻪ ِﻋﻠّﺔ ﺃﻱ :ﻋﻠﻰ َﻭ ْﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ﺍﻟ ُﻤ َﺮﺍﺩِ }ﻓﻬﻮ َﺣ ْﺴﺒﻲ َﻭﻧ ِ ْﻌﻢ ﺍﻟ َﻮ ُ ْ
}ﻭﺳﻤﻴﺘ ُﻪ{:
ّ ﺕ ﺍﻟﺘﺄﻟﻴﻒ ﺎﺷ ْﺮ ُ ﻭﻭﻛِﻴ ً
ﻼ ﺑَ َ ﺃﻱ :ﻟ ّﻤﺎ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺎﻓﻴًﺎ َ ﺎﺷﺮﺗﻪِ؛ ْ ﻟ ُﻤﺒَ َ
ِ
ﺍﻋﺘﺮﺍﺽ َﻋﻠﻴﻪِ) .ﺍﺑﻦ ﺣﺠﺮ(.
َ ﺍﻟﻀﻤﻴﺮ ﻋﻠﻰ َﻣﻌﻠﻮﻡ ﻏﻴﺮِ َﻣﺬ ُﻛﻮﺭٍ ﺳﺎﺋ ِ َﻐ ٌﺔ ﺷﺎﺋِﻌ ٌﺔ ﻓﻼ
ﺇﻋﺎﺩ ُﺓ ﱠ }{1
ّ
ﺯﺍﻍ -ﺃﻱ :ﻣﺎﻝ ﺇﻟﻰ ﺍﻟﺒﺎﻃﻞ؛ ﻷﻥ َﻣﻦ ﺯﺍﻍ ﻓﻲ ﻭﺻﻔﻪ ﻭﻧﺴﺒﻪ ﻓﻘﺪ ﺿﻞ. }{2
ﺃﻱ :ﻓﻴﻪ ﺗﺄﻣﻞ ﻻ ﺑﺄﺱ ﺑﻪ .ﻣﻨﻪ. }{3
ﻛﻠﻤﺔ -ﻭﺇﻃﻼﻕ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﺠﻤﻠﺔ ﺳﺎﺋﻎ ﻛﻤﺎ ﻳﻘﺎﻝ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ .ﻣﻨﻪ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 32
ﺑـ)ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ ﻭﻣﻨﺎﻗﺐ ﺍﻟﻄﺒﻴﺐ( ،ﻭﺍﷲ ﺃﺳﺌﻞ ﺍﻟﻨﻔﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﺘﻌﻤﻴﻢ ،ﻭﺃﻥ
ﻳﺠﻌﻠﻪ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ ،ﻭﺳﺒﺒﺎ ﻟﻠﻔﻮﺯ ﺑﺎﻟﻨﻌﻴﻢ ﺍﻟﻤﻘﻴﻢ ،ﺁﻣﻴﻦ........
ﻴﺐ({ َﺟ ْﻤﻊ َﻣﻨْﻘﺒﺔ، ﺐ ﱠ
ﺍﻟﻄﺒ ِ ِ ﻴﺐَ 1ﻭ َﻣﻨﺎﻗ ِ ِ ﺃﻱ :ﺍﻟ ُﻤ ْﻠﺘ َﻘ َﻂ ﺍﻟﻤﻔ ُﻬﻮﻡ }ﺑـ) َﻓ َﻀﺎﺋِﻞ َ
ﺍﻟﺤﺒ ِ ِ
ﺍﻟﺨ ْﻠ َﻖ ْ
ﻣﻦ ﺍﻟﻄﺒﻴﺐِ ﻋﻠﻰ ﺍﻟﻨﺒﻲ €؛ ﻷﻧ ُﻪ ﺍﻟﺬﻱ ﻳَﺸْ ﻔﻲ َ ﻭﺇﻃﻼﻕ ﱠ
ُ َﻭﻫﻲ ﺍﻟﻔَﻀﻴﻠ ُﺔ،
ﺩﺍء ﺃ ْﺩﻭﻯ 2ﻣِﻨْ ُﻪ } َﻭﺍﷲَ{ ﺗﻌﺎﻟﻰ َﻣﻔْﻌﻮﻝ }ﺃﺳﺌﻞُ { ﺍﻟﻤﺘﻘ ﱢﺪﻡ ﺍﻟﺠ ْﻬﻞ ﺍﻟﺬﻱ ﻻ َ َﻣ َﺮﺽ َ
ﺍﺳﻤﻴّﺘﻪِ
ﺑﺎﻋﺘﺒﺎﺭ ْ ﻔﻊ ﺑﻪ{ ﺃﻱ :ﺑﻔﻀﺎﺋﻞَ ،ﻭﺍﻹﻓﺮﺍ ُﺩ ْ ﻟﻼ ْﻫﺘﻤﺎﻡ َﻭﻣﻔ ُﻌﻮﻟﻪ ﺍﻟﺜﺎﻧﻲ }ﺍﻟ ّﻨ َ
ﺧﺎﻟﺼﺎ{ ﻣ ِ َﻦ ﺍﻟ ّﺮﻳﺎء َﻭﻏﻴْﺮﻩ
ً ﻟﻠﻌﺎ ّﻣﺔ } َﻭﺃﻥْ ﻳﺠﻌﻠ ُﻪ
ﺃﻱَ : ﻟﻠﻜﺘﺎﺏ }ﻋﻠﻰ ﺍﻟ ّﺘﻌﻤﻴﻢ{ ْ
ﻷﺟﻞ ﺫﺍﺕ ﺍﷲ }ﺍﻟﻜﺮﻳﻢَ ،ﻭﺳﺒﺒًﺎ ﻟِﻠﻔ ْﻮﺯ ِ ﺑﺎﻟ ّﻨﻌﻴﻢ ﺃﻱْ : ﺤﺒﻄﺎﺕ }ﻟ ِ َﻮ ْﺟﻬﻪ{ ْ
ِ ﻣﻦ ﺍﻟ ُﻤ
َ
ﺍﻟﺘﻔﺖ ﻣ ِ َﻦ ﺍﻟﻐﻴﺒﺔ ﺇﻟﻰ ﺍﻟﺨﻄﺎﺏ. َ ﺍﺳﺘﺠﺐ،
ْ ﺍﻟﻤﻘِﻴﻢ{ ﺃﻱ :ﺍﻟ ّﺪﺍﺋﻢ }ﺁﻣﻴﻦ{ ﺃﻱ: ُ
ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ -ﺗﺴﻤﻴﺔ ﺑﺄﺷﺮﻑ ﺃﺟﺰﺍء ﺍﻟﻜﺘﺎﺏ ۊﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺑﻴﺎﻥ ﻓﻀﺎﺋﻞ ﻏﻴﺮ ﺍﻟﺤﺒﻴﺐ؛ }{1
ﻛﻤﺎ ﻫﻮ ﺍﻟﻤﺘﻌﺎﺭﻑ .ﻣﻨﻪ.
ﺃﺩﻭﻯ -ﺃﻭﺩﻱ .ﺥ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
33
‰e^äfi_Ê<‰Ò^5_Ê<€<Ç€¶<^flÈffi<Õ^ëÊ_<ÌÜ√⁄<·^Èe<ª<ÿí
ﺍﻋﻠﻢ :ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﻮﺭﻯ ،ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ ،ﻗﺮﺑﺎ ﻭﺑﻌﺪﺍ ،ﺃﻥ ﻳُﻌ ّﺮﻓﻮﺍ
ﺃﻭﻻﺩﻫﻢ ﺃﻥ ﺍﺳﻤﻪ :ﻣﺤﻤﺪ.............................
َﻓ ْﺼ ٌﻞ
}ﻓِﻲ ﺑَﻴَﺎ ِﻥ َﻣ ْﻌﺮ ِ َﻓﺔ ِ ﺃَ ْﻭ َﺻ ِ
ﺎﻑ ﻧ َﺒِﻴﱢﻨَﺎ ُﻣ َﺤ ﱠﻤ ٍﺪ {€
ﻬﺎﺟﺮ
ٌ ﺑﺄﻧﻪ :ﺳﻴّ ُﺪ ﺍﻟﺨﻠ ِﻖ َﻭﺃ ْﻓﻀﻠُﻬﻢ ،ﻭﺃﻧﻪ ُﻣﺘﺰ ﱢﻭﺝ َﻭ َﻭﺍﻟﺪ َ
ﻭﻣ ْﻮﻟﻮﺩ ﺑﻤﻜ َﺔ ،ﻭ ُﻣ
ﻭﺃﻧﺴﺎﺑِﻪ{
َ }ﺃﺳﻤﺎﺋﻪ
ْ ﻓﻴﻬﺎ َﻭﻏﻴْ ُﺮ ﺫﻟﻚ }ﻭ{ﺑﻴَﺎ ِﻥ َﻣ ْﻌﺮﻓﺔ
ﻓﻮﻥ َﻭﻣ ْﺪ ٌﺍﻟﻤﺪﻳﻨ َ ِﺔ َ
ﺇﻟﻰ َ
ﻒ ﻓﻲ ﺍﻟﻨّﺸْ ﺮ؛ ﻓﻘﺎﻝ: ﺗﻴﺐ ﺍﻟﻠّ ِ
ﻋﻜﺲ ﺗ َ ْﺮ َ
َ َﻭﺍﻟ ُﻤﺼﻨﻒ
ﺃﻱ :ﺣﺎﻝَ ﺍﻟﺨ ْﻠﻖ }ﺷﺮﻗﺎ{ ْ ﺃﻱ :ﺟﻤﻴ ِﻊ َ ﻳﺠﺐ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟ َﻮﺭﻯ{ ْ ُ }ﺍﻋﻠﻢ :ﺃﻧﻪ
ﺍﻟﻤﺸْ ﺮﻕ }ﻭ{ﻛﺬﺍ }ﻏﺮﺑﺎ ،ﻗﺮﺑًﺎ{ ﺃﻱ :ﺣﺎﻝ َﻛ ْﻮﻧﻬِﻢ ﻗﺮﻳﺒًﺎ ﻟﺠﻬﺔ ﺍﻟﺸﺮﻕ؛ ﺃﻱَ : َﻛ ْﻮﻧﻬﻢ ﻓﻲ ّ
ﺍﻟﻨﺒﻲ } €ﻭ{ﻛﺬﺍ }ﺑُ ْﻌﺪًﺍ ،ﺃﻥْ ﻳُ َﻌ ﱢﺮﻓﻮﺍ{ ﻣ ِ َﻦ ﺍﻟﺘﻌﺮﻳﻒ }ﺃﻭﻻ َﺩ ُﻫ ْﻢ{ َﻭ َﻣ ْﻦ ﻟﻢ ﻳُﻌ ﱢﺮ ْﻓﻪ ﺁﺑﺎ ُﺅ ُﻩ
ﻭﺍﺳﻢ ﺃﺑﻴﻪَ :ﻋﺒﺪ ﺍﷲ ِ ﺑﻦ َﻋﺒْﺪ ﺍﻟ ُﻤﻄﻠﺐِ ،1 ُ ﻣﺤﻤﺪ{ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﻑ }ﺃﻥ ﺍﺳ َﻤﻪّ : َ
ﺃﺭ َﻣﻦ ﺻ ّﺮﺡ ﺑﻪ ﺇﻻ ﻫﺬﺍ؛ ﻭﺍﷲ ُ ﺃﻋﻠﻢ.2 َﻭﺃ ّﻣﺎ ُﻭﺟﻮﺏ َﻣ ْﻌﺮﻓﺔ ﺁﺑﺎﺋﻪ ﺇﻟﻰ َﻋﺪْﻧﺎﻥ ﻓﻠ َْﻢ َ
ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻣ ِ ّﻤﻦ ﺣ ّﺮﻡ ﺍﻟﺨﻤﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ،ﻭﻛﺎﻥ ﻣﺠﺎﺏ ﺍﻟ ّﺪﻋﻮﺓ، }{1
ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻔﻴّﺎﺽ؛ ﻟ ِ ُﺠﻮﺩﻩ ،ﻭ ُﻣ ْﻄﻌﻢ ﻃﻴﺮ ﺍﻟﺴﻤﺎء؛ ﻷﻧﻪ ﻛﺎ َﻥ ﻳﺮﻓﻊ ﻣﻦ ﻣﺎﺋﺪﺗﻪ ﻟﻠﻄﻴﺮ
ﻭﺍﻟ ُﻮﺣﻮﺵ ﻓﻲ ﺭﺅﻭﺱ ﺍﻟﺠﺒﺎﻝ .ﻗﺎﻝ :ﻭﻛﺎﻥ ﻣﻦ ﺣﻠﻤﺎء ﻗﺮﻳﺶ َﻭﺣﻜﻤﺎﺋﻬﺎ .ﻭﻛﺎﻥ ﻋﺒﺪ
ﺍﻟﻤﻄﻠﺐ ﻳﺄﻣﺮ ﺃﻭﻻﺩﻩ ﺑﺘﺮﻙ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺒﻐﻲ ،ﻭﻳﺤﺜّﻬﻢ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ،ﻭﻳَﻨﻬﺎ ُﻫﻢ ﻋﻦ
َﺩﻧﻴﺌﺎﺕ ﺍﻷ ُﻣﻮﺭ .ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﻟﻦ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻇﻠُﻮﻡ ﺣﺘﻰ ﻳﻨﺘﻘﻢ ﻣﻨﻪ ﻭﺗﺼﻴﺒﻬﻢ ﻋﻘﻮﺑﺔ
ﻟﻌﺒْﺪ ﺍﻟﻤﻄﻠّﺐ ﻓﻲ ﺫﻟﻚ،ﻟﻢ ﺗﺼﺒﻪ َﻋﻘﻮﺑﺔ ،ﻓﻘﻴﻞ َﻣﻦ ﺃ ْﻫﻞ ﺍﻟﺸﺎﻡ ْ ﺭﺟﻞ ﻇﻠﻮﻡ ْ ﺇﻟﻰ ﺃﻥ َﻫﻠﻚ ُ
ﺩﺍﺭﺍ ﻳﺠﺰﻯ ﻓﻴﻬﺎ ﺍﻟ ُﻤﺤﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ ،ﻭﻳﻌﺎﻗﺐ ﺍﻟﻤﺴﻲء ً ﺍﻟﺪﺍﺭ ﻫﺬﻩ ﻭﺭﺍء ﺇﻥ ﻭﺍﷲ ﻓﻔﻜﺮ ﻭﻗﺎﻝ:
ﻭﻭﺣﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ .ﻭﺗﺆﺛﺮ ﻋﻨﻪّ ﻭﺭﻓﺾ ﻓﻲ ﺁﺧﺮ ﻋﻤﺮﻩ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ، ﺑﺈﺳﺎءﺗﻪَ .
ﺍﻟﺴﻨﺔ ﺑﻬﺎ ،ﻣﻨﻬﺎ :ﺍﻟﻮﻓﺎء ﺑﺎﻟﻨﺬﺭ ،ﻭﺍﻟﻤﻨﻊ ﻣﻦ ﻧﻜﺎﺡ
ّ ﻭﺟﺎﺋﺖ ﺑﺄﻛﺜﺮﻫﺎ، ﺍﻟﻘﺮﺁﻥ ُﺳﻨﻦ؛ ﺟﺎء
ﺍﻟﻤﺤﺎﺭﻡ ،ﻭﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻞ ﺍﻟﻤﻮءﻭﺩﺓ ،ﻭﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﻭﺍﻟﺰﻧﺎ ،ﻭﺃﻥ ﻻ
ﻳَﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ُﻋ ْﺮﻳﺎﻥ) .ﺇﻧﺴﺎﻥ.(10-9 /1 :
ﻓﻘﺪ ﺻﺮﺡ ﺑﻌﺾ ﺃﺋﻤﺘﻨﺎ :ﺃﻥ ﺃﻭﻝ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻭﻟﻴﺎء ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺻﺒﻴﺎﻧﻬﻢ ﺃﻥ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪﺍ }{2
€ﻭﻟﺪ ﺑﻤﻜﺔ ﻭﺩﻓﻦ ﺑﺎﻟﻤﺪﻳﻨﺔ ،ﺑﻞ ﻗﻴﻞ :ﺇﻧﻜﺎﺭ ﺫﻟﻚ ﻛﻔﺮ ،ﻻﺳﺘﻠﺰﺍﻣﻪ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﻟﻨﺒﻲ
ﺍﻟﺬﻱ ﻫﻮ ﻣﺤﻤﺪ ) .€ﻣﻨﺢ :ﺻـ * .(115
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 34
...........................................
ﺁﻣﻨﺖ.
ُ ﺍﺳﻢ ﺃ ّﻣﻪِ:
ﺃﻥ َ ﻭﻳﺠﺐ ﺃﻳﻀﺎ ﻛﻤﺎ ﺻ ّﺮ ُﺣﻮﺍ ﺑﻪ :ﺃﻥ ﻳ َ ْﻌﺮﻑ ﻭﻳ ُ َﻌ ﱢﺮﻑ ﺃ ْﻭﻻ َﺩ ُﻩ ّ
ﻗﺎﻣﺘَﻪ ُﻣ ْﻌﺘﺪﻟ ٌﺔ
ﺃﻥ َ ﺑﺤ ْﻤﺮﺓَ ،ﻭ ّ ﺏ ُ ﻴﺾ ُﻣﺸ ﱠﺮ ٌ ﺑﺎﻟﻤﺪﻳﻨَﺔّ ،
ﻭﺃﻥ ﻟ ْﻮﻧَﻪ ﺃﺑْ ُ ﻭﺃﻧﻪ ُﻭﻟﺪ ّ
ﺑﻤﻜﺔ ﻭ ُﺩﻓﻦ َ
ﻃﻮﻳﻞ ،ﻭﺃﻧﻪ ﺑُﻌﺚ ﺇﻟﻰ ﺍﻟﺨﻠﻖ ﻛﺎ ّﻓ ًﺔ ﻛﻤﺎ ﻳﺘَﺄﺗّﻰ ﺑﻴَﺎﻥ ﺫﻟﻚ ﻛﻠﻪِ. َ ﻴﺮ َﻭﻻ ﺃﻱ :ﻻ ﻗ ِ
َﺼ َ
ﺍﻟﻌﻴْﻦُِ ،ﺳ ّﻤﻲ ﺑﻪ ﻧﺒﻴﱡﻨﺎ
ﻒ َ ﻭﻣﺤ ّﻤﺪ َ -ﻋﻠ ٌَﻢ َﻣﻨْﻘﻮﻝ ﻣ ِ ْﻦ ﺍﺳﻢ ﻣﻔﻌﻮ ٍﻝ ﺍﻟﻤﻀ ﱠﻌ ِ
ﺍﻟﻤﺤﻤﻮﺩﺓِ ،ﻭﺳ ّﻤﺎﻩ ﺑﻪ َﺟ ﱡﺪﻩ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ -ﻟ ِ َﻤ ْﻮﺕ ﺃﺑﻴﻪ ﻗَﺒْﻞ ﺼﺎﻟﻪ َ ﻟِﻜﺜﺮﺓ ِﺧ َ
ﺍﻟﺴﻤﺎء َﻭﺃ ْﻫﻞ ﺍﻷﺭﺽ، ﺃﻥ ﻳﺤﻤﺪ ُﻩ ﺃ ْﻫﻞ ِّﻭﻻ َﺩﺗﻪِ -ﺑﺈﻟْ َﻬﺎﻡ ﻣ ِ َﻦ ﺍﷲ ﺑﺬﻟﻚَ ،1ﺭﺟﺎء ْ
ﻻﺳﻢ ﺍﷲ ﺗﻌﺎﻟﻰ َﻭﻗ ْﺪ ﺣ ّﻘﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺭﺟﺎﺋَﻪ .ﻭﻣِﻦ ﻣﺰﺍﻳَﺎ ﻫﺬﺍ ْ
ﺍﻻﺳ ِﻢُ :ﻣﻮﺍﻓَﻘﺘُﻪ ْ
ﺍﺳﻤﻪِ ﺃﺣﻤﺪُ :ﻣ َﺴﺎﻭﺍﺗ ُﻬﻤﺎ ﻟِﻠَ ْﻔﻆ ﺍﻟﺠﻼﻟﺔ،2 َﻣﺤﻤﻮ ٌﺩ ،ﻭﻣﻦ ﻣﺰﺍﻳﺎﻩ ﺃﻳﻀﺎ َﻭ َﻣ َﺰﺍﻳﺎ ْ
ﺃﺣ ٍ
ﺮﻑ. ّ
ﻓﺈﻥ ﻋﺪ َﺩ ﻛﻞﱟ ﺃ ْﺭﺑﻌ ُﺔ ْ
ﺍﻟﺨ ْﻠ ِﻖ ﺑﺄﻟْﻔ َْﻲ َﻋﺎﻡٍَ ،ﻭ َﻭ َﺭ َﺩ
ﻭﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ :ﺃﻧﻪ ُﺳ ّﻤﻲ ﺑﻬﺬﺍ ﺍﻻﺳﻢ ﻗَﺒْ َﻞ َ
ﺍﻟﺴﺒْ ِﻊَ ،ﻭﻓﻲ ﻤﻮﺍﺕ ﱠ ﺍﻟﺴ َﺵَ ،ﻭﻓﻲ ّ ﺘﻮﺏ ﻋﻠﻰ َﺳﺎ ِﻕ َ
ﺍﻟﻌ ْﺮ ِ ﺍﺳﻤﻪ ﻣﺤ ّﻤﺪﺍ َﻣ ْﻜ ٌﺃﻳﻀﺎ :ﺃﻥ َ ً
ﺍﻟﺤﻮﺭِ ﺍﻟﻌِﻴﻦِ ،ﻭ َﻋﻠﻰ ﻗ ََﺼﺐِ 3ﺁﺟﺎﻡِ 4ﺍﻟﺠﻨّ ِﺔ، ﺍﻟﺠﻨ ﱠ ِﺔ ﻭﻏ َُﺮﻓِﻬﺎ ،ﻭ َﻋﻠﻰ ﻧ ُُﺤﻮﺭِ ُ
ﺼﻮﺭِ َ ﻗُ ُ
ﺍﻟﻤﻼﺋﻜ ِﺔ. ﺍﻟﺤ ُﺠﺐِ َ ،ﻭﺑَﻴْ َﻦ ْ
ﺃﻋﻴُ ِﻦ َ ﺍﻑ ُ ﺃﻃﺮ ِ ِ ِ
َﻭ َﻭ َﺭ ِﻕ ُﻃﻮﺑَﻰَ ،ﻭﺳﺪ َْﺭﺓ ﺍﻟ ُﻤﻨْﺘَ َﻬﻰ ،ﻭﻋﻠﻰ ْ َ
ﻭﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﺳ ﱠﻤﺘْﻪ ﺑﻤﺤﻤﺪ ﺃ ﱡﻣﻪ €ﺃﻭ ﺟ ّﺪﻩ ،ﻭﻫﻞ ﺳﻤﻲ €ﻟﻴﻠﺔ ﻭِﻻﺩﺗِﻪ ﺃﻭ ﻓﻲ ﺳﺎﺑﻌﻬﺎ، }{1
ﺽ ﻹ ْﻣﻜﺎﻥ ُﻭﻗﻮ ِﻋﻬﺎ ِﺳ ًّﺮﺍ ﻟﻴﻠﺔ ﺍﻟﻮﻻﺩﺓ ِ ﻭﺇﻇﻬﺎﺭِﻫﺎ ﻟِﻜﺎﻓّﺔ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ؟ ﻭﻻ ﺗَﻌﺎ ُﺭ َ
ِ
ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺘ ﱠﻨﻮﺧﻲ :ﺃﻧﻪ ﻟ ّﻤﺎ ﻛﺎﻥ ﻳﻮ ُﻡ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﻭﻻﺩﺗﻪ €ﺫَﺑَﺢ ﻋﻨﻪ ﱡ ﻭﺭﻭﻯ
ﺟﺪﱡﻩ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻭﺩﻋﺎ ﻗﺮﻳﺸﺎ ،ﻓﻠﻤﺎ ﺃﻛﻠﻮﺍ ﻗﺎﻟﻮﺍ :ﻣﺎ ﺳﻤﻴﺘﻪ؟ ﻗﺎﻝ :ﺳﻤﻴﺘﻪ :ﻣﺤﻤ ًﺪﺍ،
ﻭﺧﻠْﻘُﻪ
ﺃﺭﺩﺕ ﺃﻥ ﻳ َ ْﺤ َﻤ َﺪﻩ ﺍﷲ ﻓﻲ ﺍﻟﺴﻤﺎء َُ ﺒﺖ ﺑﻪ ﻋﻦ ﺃﺳﻤﺎء ﺃﻫﻞ ﺑﻴﺘﻚ؟ ﻗﺎﻝ: ﻗﺎﻟﻮﺍ :ﻟَﻢ َﺭ ِﻏ َ
ﻨﺎﻣﺎ ﻛﺄﻥ ﺳﻠﺴﻠ ًﺔ ﻣِﻦ
ﻓﻲ ﺍﻷﺭﺽ ،ﻭﻗﻴﻞ :ﺇﻧﻤﺎ ﺳﻤﺎﻩ ﻣﺤﻤﺪﺍ ﻟ ِ ُﺮﺅﻳﺎ َﺭﺁﻫﺎَ ،ﺯ َﻋﻤﻮﺍ ﺃﻧﻪ ﺭﺃﻯ َﻣ ً
ﻑ ﺑﺎﻷﺭﺽ ﻭﻃﺮﻑ ﺑﺎﻟﻤﺸﺮﻕ ﻭﻃﺮﻑ ﻭﻃﺮ ٌ
َ ﻓﻀﺔ َﺧ َﺮﺟﺖ ﻣِﻦ َﻇﻬﺮﻩِ ،ﻭﻟﻬﺎ ﻃَﺮﻑ ّ
ﺑﺎﻟﺴﻤﺎء
ﻧﻮﺭ ،ﻭﺇﺫﺍ ﺃﻫﻞ ﺍﻟﻤﺸﺮﻕ ﻭﺃﻫﻞ ﻛﻞ ﻭﺭﻗ ٍﺔ ﻣﻨﻬﺎ ٌ ﻋﺎﺩﺕ ﻛﺄﻧﻬﺎ ﺷﺠﺮﺓ ﻋﻠﻰ ﱢ ْ ﺑﺎﻟﻤﻐﺮﺏ ،ﺛﻢ
ﺕ -ﺑﺘﺨﻔﻴﻒ ﺍﻟﺒﺎء ﻭﺗﺸﺪﻳﺪﻫﺎ -ﺃﻱ :ﻓُ ﱢﺴ َﺮﺕ ﻟﻪ ﺍﻟﻤﻐﺮﺏ ﻳﺘﻌﻠّﻘﻮﻥ ﺑﻬﺎ ،ﻓَ َﻘ ﱠ
ﺼ َﻬﺎ ﻭ ُﻋﺒ ﱢ َﺮ ْ
ﻭﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ ،ﻭﻳ َ ْﺤ َﻤﺪُﻩ ﺃﻫﻞُ ﺍﻟﺴﻤﺎء ﻭﺃﻫﻞ ُ ﺻﻠﺒِﻪِ ،ﻳَﺘْﺒ َ ُﻌﻪ ﺃﻫﻞُ ﺍﻟﻤﺸﺮ ِﻕ ﺑ ِ َﻤ ْﻮﻟﻮﺩٍ ﻳﻜﻮﻥ ﻣِﻦ ُ
ٍ ِ
ﺍﻷﺭﺽ ،ﻓﻠﺬﻟﻚ ﺳ ﱠﻤﺎ ُﻩ ﻣﺤﻤﺪﺍ ﻣﻊ ﻣﺎ ﺣﺪﱠﺛﺘْ ُﻪ ﺑﻪ ﺃﻣ ُﻪ ﻣﻦ ﺃﻧﻬﺎ ﺃﺗﺎﻫﺎ ﺁﺕ ﻭﻫﻲ ﺑﻴﻦ ﺍﻟﻨﺎﺋﻢ
ﻭﺍﻟﻴَﻘﻈﺎﻥ ﻭﻗﺎﻝ ﻟﻬﺎ :ﺇﺫﺍ ُﻭﺿﻊ ﻓ ََﺴ ﱢﻤﻴﻪ ﻣﺤﻤﺪﺍ) .€ ،ﺑﺠﻴﺮﻣﻲ ﻋﻠﻰ ﺍﻟﺨﻄﻴﺐ.(46-45/1 :
ﺃﻱ :ﺍﷲ. }{2
ﺃﻧﺎﺑﻴﺐ ،ﺍﻟﻮﺍﺣﺪﺓُ :ﻗ ََﺼﺒ َ ٌﺔ ،ﻭﻗ َْﺼﺒﺎ ٌﺓ} .ﻗﺎﻣﻮﺱ{.
َ ﺫﻱ ٍ
ﻧﺒﺎﺕ ﱡ
ﻛﻞ ً:
ﺔ ﻛ ﺮ
ﱠ ﻣﺤ ﺐ، ﺼ ُﺍﻟ َﻘ َ }{3
ﺍﻟﻤﻠﺘﻒ ،ﺟﻤﻌﻪ :ﺁﺟﺎﻡ} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{. ﱡ ﻭﺍﻷَ َﺟ َﻤﺔ :ﺍﻟﺸﺠﺮ ﺍﻟﻜﺜﻴﺮ }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
35
ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ..........................
ﻗﻴﻞ :ﻭﻭﺟﺪ َﻣﻜﺘُﻮﺑًﺎ ﻋﻠﻰ َﻭﺭﺩ ﺍﻟﻬِﻨْﺪَ ،ﻭﻋﻠﻰ َﺟﻨﺐ َﺳ َﻤﻜﺔَ ،ﻭﺃُﺫﻥ ﺃُﺧْ ﺮﻯ،
ﺼﻰ.1 َﻭﻏﻴْﺮِ ﺫﻟﻚ ﻣ ّﻤﺎ ﻻ ﻳ ُ ْﺤ َ
ﺻﻴﻦ ﺍﻻﺳﻢ ﻛﻤﺎ ِﺻﻴَﺎﻧﺔ ﻟﻬﺬﺍ ْ ﺃﺣﺪ ﻗﺒْﻠ ُﻪِ ، ﻭﻣِﻦ ﺃﻋﻼﻡ ﻧﺒ ّﻮﺗﻪ :ﺃﻧﻪ ﻟﻢ ّ
ﻳﺴﻢ ﺑﻪ ٌ
ﻳ َ ْﺤﻴَﻰ ﻋﻦ ﺫﻟﻚَ ،ﻭ َﺧﺸْ ﻴ ًﺔ ﻣ ِ ْﻦ ُﻭﻗﻮﻉ ﻟُﺒْﺲ .ﻧﻌﻢ؛ ﻟ ّﻤﺎ ﻗَ ُﺮﺏ َﺯﻣﺎﻧ ُﻪ ّ
ﻭﺑﺸ َﺮ ﺃ ْﻫﻞُ
ﻋﻦ ﺃﻧﻪﻗﻮﻡ ﺃﻭﻻ َﺩ ُﻫ ْﻢ ﺑﺬﻟﻚ؛ ﺭﺟﺎء ﺃﻥ ﻳﻜﻮﻥُ 3ﻫ َﻮ4؛ ﻭﻏﻔﻠُﻮﺍ ْ ﺍﻟﻜﺘﺎﺏِ ﺑِﻘ ُْﺮﺑﻪَِ 2ﺳ ﱠﻤﻰ ٌ
ﺧﻤﺴ َﺔ ﻋﺸﺮ. ﻭﺃﺷﻬﺮ ُﻫ ْﻢ ْ
ُ ﺃﻋﻠﻢ َﺣﻴْﺚ ﻳ َ ْﺠﻌﻞ ﺭِ َﺳﺎﻟﺘَ ُﻪ، ﺗﻌﺎﻟﻰ ْ
ﺍﻟﺤ ْﻤﺪ؛ ﻷﻧﻪ ﺍﻟﻤﻄﻠﺐ{ ﻭﺍﺳﻤ ُﻪَ :ﻋﺎﻣِﺮَ ،ﻭﻗﻴﻞَ :5ﺷﻴْﺒ ُﺔ َ
ﻦ ﻋﺒْﺪ ّ }ﺍﺑﻦ َﻋﺒْﺪ ﺍﷲ ﺑ ِ
ﺎﺭﺙ؛ ُﻛﻨّﻲ ﺑﺄﻛﺒﺮِ ﺃﺑﻨﺎﺋﻪ ،ﻭﺇﻧﻤﺎ ﻗﻴﻞ ﻟﻪ: ﺍﻟﺤ ِﻭﻟﺪ ﻭﻓﻲ َﺭﺃﺳﻪ ﺷﻴْﺒﺔَ ،ﻭﻛُﻨﻴﺘُﻪ :ﺃﺑﻮ َ
ﻫﺎﺷﻤﺎ ﻗﺎﻝ ﻷﺧﻴﻪ ﺍﻟﻤﻄﻠﺐ ﻭﻫﻮ ّ
ﺑﻤﻜﺔ :ﺃ ْﺩﺭِ ْﻙ َﻋﺒْ َﺪﻙ ً ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ؛ ﻷﻥ ﺃﺑﺎﻩ
ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﻧﻲ ﻧﻔﻌﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺒﺮﻛﺘﻪ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ }{1
ﻋﻠﻤﺎ ﻣﻦ ﺃﻋﻼﻡ
ﺍﻟﻘﺪﺳﻴﺔ ﻓﻲ ﻗﻮﺍﻋﺪ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺼﻮﻓﻴﺔ« :ﻭﻓﻲ ﻳﻮﻡ ﻛﺘﺎﺑﺘﻲ ﻟﻬﺬﺍ ﺍﻟﻤﻮﺿﻊ ﺭﺃﻳﺖ ً
ﺷﺨﺼﺎ ﺃﺗﺎﻧﻲ ﺑﺮﺃﺱ ﺧﺮﻭﻑ ﺷﻮﺍﻫﺎ ،ﻭﺃﻛﻠﻬﺎ ﻭﺃﺭﺍﻧﻲ ﻓﻴﻬﺎ ﻣﻜﺘﻮﺑًﺎ ﺑﺨﻂ ً ﺍﻟﻨﺒ ّﻮﺓ ،ﻭﺫﻟﻚ ﺃﻥ
ﺇﻟﻬﻲ ﻋﻠﻰ ﺍﻟﺠﺒﻴﻦ) :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﺭﺳﻠﻪ ﺑﺎﻟﻬﺪﻯ ﻭﺩﻳﻦ ﺍﻟﺤﻖ ،ﻳﻬﺪﻱ ّ
ﺑﻪ ﻣﻦ ﻳﺸﺎء ،ﻳﻬﺪﻱ ﺑﻪ ﻣﻦ ﻳﺸﺎء( .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ :ﻭﺗﻜﺮﻳﺮ ﺫﻟﻚ ﻟﺤﻜﻤﺔ ،ﻓﺈﻥ
ﺍﷲ ﻻ ﻳﺴ ُﻬﻮ ،ﻫﺬﺍ ﻛﻼ ُﻣﻪ .ﻭﻗﺪ ﻳﻘﺎﻝ :ﻟﻌﻞ ﺍﻟﺤﻜﻤﺔ ﺍﻟﺘﺄﻛﻴﺪ ﻟﻌﻠ ّﻮ ﻣﻘﺎﻡ ﺍﻟﻬﺪﺍﻳﺔ ،ﻛﻴﻒ ﻭﻫﻮ
ﺍﻟﻤﺠﺎﻧﺐ ﻟﻤﻘﺎﻡ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻐﻮﺍﻳﺔ) .ﺇﻧﺴﺎﻥ.(320/1 :
ﻭﻣﻨﻬﺎ :ﻣﺎ ﺟﺎء ﺑﺴﻨﺪ ﺿﻌﻴﻒ :ﺃﻥ ﺭﺍﻫﺒﺎ ﻛﺎﻥ ﺑﻤ ﱢﺮ ﺍﻟﻈﻬﺮﺍﻥ ﻳﻘﻮﻝ :ﻳﻮﺷﻚ ﺃﻥ ﻳﻮﻟﺪ ﻣﻨﻜﻢ ﻳﺎ }{2
ﺃﻫﻞ ﻣﻜﺔ ﻣﻮﻟﻮﺩ ﺍﺳﻤﻪ ﻣﺤﻤﺪ ،ﺗﺪﻳﻦ ﻟﻪ ﺍﻟﻌﺮﺏ ،ﻭﻳﻤﻠﻚ ﺍﻟﻌﺠﻢ ،ﻫﺬﺍ ﺯﻣﺎﻧﻪ ،ﻓﻜﺎﻥ ﻻ
ﻳﻮﻟﺪ ﺑﻤﻜﺔ ﻣﻮﻟﻮﺩ ﺇﻻ ﺳﺄﻝ ﻋﻨﻪ ،ﻓﺠﺎءﻩ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺻﺒﻴﺤﺔ ﻭﻻﺩﺗﻪ ،€ﻓﻠﻤﺎ ﺭﺁﻩ ﻗﺎﻝ:
ﻛﻦ ﺃﺑﺎﻩ ،ﻓﻘﺪ ﻭﻟﺪ ﺫﻟﻚ ﺍﻟﻤﻮﻟﻮﺩ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﺣﺪﺛﻜﻢ ﻋﻨﻪ ﻭﻗﺪ ﻃﻠﻊ ﻧﺠﻤﻪ ﺍﻟﺒﺎﺭﺣﺔ ،ﻓﻤﺎ
ﺳﻤﻴﺘﻪ؟ ﻗﺎﻝ :ﻣﺤﻤﺪﺍ.
ﻋﻦ ﻋﺎﺋﺸﺔ :ﺃﻧﻪ ﻛﺎﻥ ﺑﻤﻜﺔ ﻳﻬﻮﺩﻱ ،ﻓﺼﺎﺡ ﻟﻴﻠﺔ ﻭﻻﺩﺗﻪ :ﻳﺎ ﺃﻫﻞ ﻣﻜﺔ ﻫﻞ ﻭﻟﺪ ﻓﻴﻜﻢ
ﺍﻟﻠﻴﻠﺔ ﻣﻮﻟﻮﺩ؟ ﻗﺎﻟﻮﺍ :ﻻ ﻧﻌﻠﻤﻪ ،ﻗﺎﻝ :ﻭﻟﺪ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻧﺒﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻷﺧﻴﺮﺓ ،ﺑﻴﻦ ﻛﺘﻔﻴﻪ
ﻋﻼﻣﺔ ﻓﻴﻬﺎ ﺷﻌﺮﺍﺕ ﻣﺘﻮﺍﺗﺮﺍﺕ ﻛﺄﻧﻬﻦ ﻋﺮﻑ ﻓَﺮﺱ ،ﻓﺄﺩﺧﻠﻮﻩ ﻋﻠﻰ ﺃﻣﻪ ،ﻭﺃﺧﺮﺝ ﻟﻪ ﻓﻜﺸﻒ
ﻋﻦ ﻇﻬﺮﻩ ﻓﺮﺃﻯ ﺗﻠﻚ ﺍﻟﺸﺎﻣﺔ ﻓﺨﺮ ﻣﻐﺸﻴًﺎ ﻋﻠﻴﻪ ،ﻓﻠﻤﺎ ﺃﻓﺎﻕ ﻗﺎﻟﻮﺍ :ﻣﺎ ﻟﻚ ﻭﻳﻠﻚ؟ ﻗﺎﻝ:
ﺫﻫﺒﺖ ﻭﺍﷲ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ) .ﻣﻨﺢ :ﺻـ * .(116
ﺃﻥ ﻳﻜﻮﻥ -ﻭﻟﺪ. }{3
ﻫﻮ -ﻣﺤﻤﺪ. }{4
ﻭﻗﻴﻞ :ﻟﻜﺜﺮﺓ ﺣﻤﺪ ﺍﻟﻨﺎﺱ ﻟﻪ ،ﺃﻱ :ﻷﻧﻪ ﻛﺎﻥ َﻣﻔ َﺰﻉ ﻗﺮﻳﺶ ﻓﻲ ﺍﻟﻨ ّﻮﺍﺋﺐ ﻭﻣﻠﺠﺄﻫﻢ ﻓﻲ }{5
ﺍﻷﻣﻮﺭ ،ﻓﻜﺎﻥ ﺷﺮﻳﻒ ﻗﺮﻳﺶ ﻭﺳﻴّﺪﻫﺎ ﻛﻤﺎﻻً ﻭﻓﻌﺎﻻً ﻣﻦ ﻏﻴﺮ ﻣﺪﺍﻓﻊ) .ﺇﻧﺴﺎﻥ.(9/1 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 36
ﺍﺑﻦ ﻫﺎﺷﻢ ﺍﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﺑﻦ ﻗﺼﻲ ﺍﺑﻦ ﻛﻼﺏ.................
ﺍﻟﻌﺮﺏَ ،ﻭﻋﺎﺵ ﺑﺎﻟﺴﻮﺍﺩ ﻣ ِ َﻦ َ
ﺐ ﱠ ْﺮﺏ ،1ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ .2ﻫﻮ ﺃ ّﻭﻝ َﻣ ْﻦ َﺧ َﻀ َ ﺑِﻴَﺜ َ
ﺑﻌﻴﻦ ﺳﻨﺔ }ﺍﺑﻦ ﻫﺎﺷﻢ{ َﻭﺍﺳ ُﻤﻪَ :ﻋ ْﻤ ُﺮﻭ ،ﻭﺇﻧﻤﺎ ﻗﻴﻞ ﻟﻪ :ﻫﺎﺷﻢ؛ ﻷﻧﻪ ﻣﺎﺋ َﺔ َﻭﺃ ْﺭ َ
ﻦ َﻋﺒْﺪ َﻣﻨﺎﻑ{ - 5ﺑ َﻔﺘْﺢ ﺍﻟﻤﻴﻢَ ،ﻭﺍﺳ ُﻤﻪ: ﻛﺎﻥ ﻳ َ ْﻬ ِﺸ ُﻢ 3ﺍﻟﺜّﺮﻳ َﺪ ﻟ ِ َﻘ ْﻮﻣﻪ ﻓﻲ َ
ﺍﻟﺠ ْﺪﺏ} 4ﺍﺑ ِ
ﻓﻌﺪﻟُﻮﺍ ﻣﻨْﻪ ﻹﺯﺍﻟﺔ
ﻭﺍﻟﻘﻴﺎﺱ َﻋﺒْﺪﻱّ َ ،7
ُ ﺻﻨَﻢ؛ َﻭﺍﻟﻨﺴﺒ ُﺔ َﻣ ّ
ﻨﺎﻓﻲ ﻭﻣﻨﺎﻑَ -6 ﺍﻟ ُﻤﻐِﻴﺮﺓَُ ،
ﺒﻲ ﺃﻱ :ﺑَﻌﻴﺪ؛ ﻷﻧﻪ ﺑ َ ُﻌﺪ ﻋﻦ َﻋﺸﻴﺮﺗﻪِ ﻓﻲ ﻛﺼ ّ
َﺼ ﱟﻲ َﺼﻲ{ ﺗَﺼﻐﻴﺮِ ﻗ ِ ﻦ ُﻗ ّ ﺍﻟﻠﱡﺒْﺲ }ﺍﺑ ِ
ﺍﻟﺸﺎﻋﺮ:
ُ ﺍﺳ ُﻤﻪُ :ﻣ َﺠ ﱢﻤﻊ ،ﻗﺎﻝ ﺑِﻼﺩ ﻗُﻀﺎﻋﺔ ﺣﻴﻦ ﺍﺣﺘﻤﻠﺘْ ُﻪ ﺃﻣ ُﻪ ﻓﺎﻃﻤ ُﺔَ .ﻭ ْ
ﺟﻤ َﻊ ﺍﷲُ ﺍﻟ َﻘﺒَﺎﺋ ِ َﻞ ﻣِﻦ ﻓ ِ ْﻬﺮ
ﺑﻪ ّ ﺃﺑﻮ ُﻛ ْﻢ ُﻗ َﺼ ﱡﻲ ﻛﺎﻥَ ﻳُ ْﺪ َﻋﻰ ُﻣ َﺠ ﱢﻤ ًﻌﺎ
ﺍﻟﻤ ْﺼﺪﺭ ﻓﻲ ِ
ﺍﻟﻜﺎﻑ ﻭﺍﻟﻼﻡ ﺍﻟﺨﻔﻴﻔ ِﺔ -ﻭﻫﻮ ﺇ ّﻣﺎ َﻣﻨْﻘﻮﻝ ﻣ ِ َﻦ َ ﻦ ﻛﻼﺏ{ - 8ﺑﻜَ ْﺴﺮ }ﺍﺑ ِ
َﻣ ْﻌﻨﻰ ﺍﻟ ُﻤﻜﺎﻟ َﺒﺔ ،ﻭﺇﻣﺎ ﻣِﻦ ﺟﻤ ِﻊ َﻛ ْﻠﺐ؛ ﻷﻧﻬﻢ ﻳُﺮﻳﺪﻭﻥ ﺍﻟﻜَ ﺜْﺮ َﺓ ﻛﻤﺎ ﻳ ُ َﺴ ﱡﻤﻮﻥ ﺑﺴﺒَﺎﻉ.
ﺍﻷﺳ َﻤﺎء ﻧ َ ْﺤﻮَ :ﻛ ْﻠﺐ َﻭﺫِﺋْﺐ،
ْ ﺃﻋﺮﺍﺑﻲ :ﻟِﻢ ﺗ َُﺴ ﱡﻤﻮﻥ ﺃﺑﻨﺎﺋ َ ُﻜ ْﻢ َ
ﺑﺸ ﱢﺮ ﱡ ﻭﺳﺌﻞ
ُ
9
ﻧﺴ ّﻤﻲ
ﻭﻣ ْﺮ ُﺯﻭﻕ ﻭﺭﺑَﺎﺡ؟ ﻓﻘﺎﻝ :ﺇﻧﻤﺎ َ ﺑﺄﺣ َﺴﻦ ﺍﻷﺳﻤﺎء ﻧﺤ ُﻮ :ﺭِ ْﺯﻕ َ َﻭ َﻋﺒﻴ َﺪﻛُﻢ ْ
ﺑﻴﺜﺮﺏ -ﺃﻱ :ﺑﺎﻟﻤﺪﻳﻨﺔ. }{1
ﻭﻗﻴﻞ :ﺇﻥ ﻋﻤﻪ ﺍﻟﻤﻄﻠﺐ ﺟﺎء ﺑﻪ ﺇﻟﻰ ﻣﻜﺔ ﺭﺩﻳﻔﻪ -ﻭﻫﻮ ﺑﻬﻴﺌﺔ ﺑﺰﺓ -ﻓﻜﺎﻥ ﻳﺴﺄﻝ ﻋﻨﻪ ﻓﻴﻘﻮﻝ: }{2
ﻫﻮ ﻋﺒﺪﻱ ،ﺣﻴﺎء ﺃﻥ ﻳﻘﻮﻝ :ﻫﻮ ﺍﺑﻦ ﺃﺧﻲ ،ﻓﻠﻤﺎ ﺃﺩﺧﻠﻪ ﻭﺃﺣﺴﻦ ﻣﻦ ﺣﺎﻟﻪ ،ﺃﻇﻬﺮ ﺃﻧﻪ ﺍﺑﻦ
ﺃﺧﻴﻪ ،ﻓﻠﺬﻟﻚ ﻗﻴﻞ ﻟﻪ :ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ) .ﺍﻟﻤﻮﺍﻫﺐ* .( 91/1 :
ﻛﺜﺮ ﺍﻟﺸﻲء ِ ﺍﻟﻴﺎﺑِﺲ ﺃﻭ ﺍﻷﺟﻮﻑ} .ﻗﺎﻣﻮﺱ{. ﺍﻟﻬﺸْ ُﻢُ :
َ }{3
ﻭﺍﺗﻔﻖ ﺃﻧﻪ ﺃﺻﺎﺏ ﺍﻟﻨﺎﺱ ﺳﻨﺔ ﺟﺪﺏ ﺷﺪﻳﺪ ﻓﺨﺮﺝ ﻫﺎﺷﻢ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ،ﻭﻗﻴﻞ :ﺑﻠﻐﻪ ﺫﻟﻚ ﻭﻫﻮ }{4
ﺑﻐﺰّﺓ ﻣِﻦ ﺍﻟﺸﺎﻡ ،ﻓﺎﺷﺘﺮﻯ ﺩﻗﻴﻘًﺎ ﻭﻛﻌ ًﻜﺎ ﻭﻗﺪﻡ ﺑﻪ ﻣﻜﺔ ﻓﻲ َ
ﺍﻟﻤ ْﻮ ِﺳﻢ ،ﻓﻬﺸﻢ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻜﻌﻚ
ﻫﺎﺷﻤﺎ .ﻭﻛﺎﻥ
ً ﻭﻧﺤﺮ ﺍﻟﺠﺰﺭ ﻭﺟﻌﻠﻪ ﺛﺮﻳ ًﺪﺍ ،ﻭﺃﻃﻌﻢ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﺃﺷﺒﻌﻬﻢ ،ﻓﺴﻤﻲ ﺑﺬﻟﻚ
ﻳﻘﺎﻝ ﻟﻪ :ﺃﺑﻮ ﺍﻟﺒﻄﺤﺎء ﻭﺳﻴﺪ ﺍﻟﺒﻄﺤﺎء) .ﺇﻧﺴﺎﻥ* .(11/1 :
ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ :ﻗﻤﺮ ﺍﻟﺒﻄﺤﺎء ﻟﺤﺴﻨﻪ ﻭﺟﻤﺎﻟﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺠﺪ ﺍﻟﺜﺎﻟﺚ ﻟﺮﺳﻮﻝ ﺍﷲ ،€ﻭﻫﻮ }{5
ﺍﻟﺠﺪ ﺍﻟﺮﺍﺑﻊ ﻟﻌﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺍﻟﺠﺪ ﺍﻟﺘﺎﺳﻊ ﻹﻣﺎﻣﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ .ﻭﻭﺟﺪ ﻛﺘﺎﺏ ﻓﻲ ﺣﺠﺮ:
ﻗﺮﻳﺸﺎ ﺑﺘﻘﻮﻯ ﺍﷲ ﺟﻞ ﻭﻋﻼ ،ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ) .ﺇﻧﺴﺎﻥ.(13/1 : ً ﺃﻧﺎ ﺍﻟ ُﻤﻐﻴﺮﺓ ﺑﻦ ﻗﺼﻲ ،ﺃﻭﺻﻲ
ﻣﻨﺎﻑ -ﺃﺻﻠﻪ ﻣﻨﺎﺕ ،ﻛﺎﻥ ﺃﻋﻈﻢ ﺃﺻﻨﺎﻣﻬﻢ) .ﺇﻧﺴﺎﻥ.(13/1 : }{6
ﻠﻲ.
ﺻ ْﺪﺭﻩ ﻛﺒ َ ْﻌ ّ
ﻋﺒﺪﻱّ -ﻷﻥ ﺍﻟﻤﺮﻛﺐ ﻳﻨﺴﺐ ﺇﻟﻰ َ }{7
ﻭﻗﻴﻞُ :ﻋ ْﺮ َﻭﺓ ،ﻭﻟﻘﺐ ﺑﻜﻼﺏ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﺤﺐ ﺍﻟﺼﻴﺪ ،ﻭﺃﻛﺜﺮ ﺻﻴﺪﻩ ﻛﺎﻥ ﺑﺎﻟﻜﻼﺏ ،ﻭﻫﻮ }{8
ﺍﻟﺠﺪ ﺍﻟﺜﺎﻟﺚ ﻵﻣﻨﺔ ﺃﻣﻪ ،€ﻓﻔﻲ ﻛﻼﺏ ﻳﺠﺘﻤﻊ ﻧﺴﺐ ﺃﺑﻴﻪ ﻭﺃﻣﻪ) .ﺇﻧﺴﺎﻥ.(25/1 :
ﻧﺴ ّﻤﻲ -ﺑﺬﻟﻚ. }{9
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
37
ﺍﺑﻦ ﻣﺮﺓ ﺍﺑﻦ ﻛﻌﺐ ﺍﺑﻦ ﻟﻮﻱ ﺍﺑﻦ ﻏﺎﻟﺐ ﺍﺑﻦ ﻓﻬﺮ ﺍﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﺍﻟﻨﻀﺮ ﺍﺑﻦ ﻛﻨﺎﻧﺔ..
ﺎﻡ ﻓﻲﻭﺳﻬ ٌ
َ ﻟﻸﻋ َﺪﺍء،
ْ ّ 1
ﻨﺎء ُﻋﺪ ٌﺓ
ﺃﻥ ﺍﻷﺑْ َﻷﻋﺪﺍﺋﻨﺎ ،ﻭ َﻋﺒﻴﺪﻧَﺎ ﻷﻧﻔﺴﻨﺎ ،ﻳﺮﻳﺪ ّ ﺃﺑْﻨﺎﺋَﻨﺎ ْ
ﺍﻷﺳﻤﺎء.
َ ﻧ ُُﺤﻮﺭِﻫﻢ ،ﻓَﺎﺧْ ﺘﺎ ُﺭﻭﺍ ﻟ ُﻬ ْﻢ َﻫﺬﻩ
3
ﻦ ﻛﻌﺐ{ ﺑﻀﻢ ﺍﻟﻤﻴﻢ َﻭﺍﻟﺮﺍء ﺍﻟ ُﻤﺸ ﱠﺪﺩﺓ }ﺍﺑ ِ ّ ﺍﺳﻢ ﻛِﻼﺏَ :ﺣﻜﻴﻢ }ﺍﺑ ِ
ﻦ ُﻣ ّﺮﺓ{- 2 َﻭ ْ
ﻗﺮﻳﺶ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴَ ْﻮﻡ، ٌ ﺍﻟﻌﺮﻭﺑ َ ِﺔَ ،4ﻭﻛﺎﻧﺖ ﺗﺠﺘﻤﻊ ﺇﻟﻴﻪ ﻭﻫﻮ ﺃ ّﻭﻝ َﻣ ْﻦ َﺟﻤﻊ ﻳ ْﻮ َﻡ َ
ﻭﻳﺄﻣﺮ ُﻫ ْﻢ ﺑﺎﺗﺒﺎﻋﻪ
ُ ﺍﻟﻨﺒﻲ ،€ﻭﻳﻌﻠّ ُﻤﻬﻢ ﺑﺄﻧﻪ ﻣ ِ ْﻦ ُﻭﻟْﺪﻩ، ﻓﻴﺨﻄﺒ ُﻬ ْﻢ َﻭﻳﺬ ُﻛﺮﻫﻢ ﺑﻤﺒﻌﺚ ّ ُ
ﺑﻀﻢ ﺍﻟﻼﻡ َﻭﻓﺘﺢ ﺍﻟﻮﺍ ِﻭ ﻭﺗ َ ْﺸﺪﻳ ِﺪ ﺍﻟﻴﺎء ﻭﺑﺎﻟﻬﻤﺰﺓ ﻭﺗﺮﻛﻪ- 5 ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ }ﺍﺑﻦ ﻟُ َﻮ ّﻱ{ ّ -
ﻼﺋﻲ ،ﻭﻫﻮ ﺍﻟﺜّ ْﻮﺭ }ﺍﺑﻦ ﻏﺎﻟﺐ{ -ﺑﺎﻟ َﻐﻴْﻦ ﺍﻟ ُﻤ ْﻌﺠﻤﺔ }ﺍﺑﻦ ﻓﻬﺮ{ - 7ﺑﺎﻟﻔﺎء ﻐﻴﺮ 6ﺍﻟ ﱠ
ﺗ َ ْﺼ ُ
ﺎﻧﻲ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﻗﺮﻳﺶ ،ﻓﻤﺎ ﻓَ ْﻮﻗَﻪ ﻛِﻨ َ ّ
ٌ ﺍﻟﻤﻜﺴﻮﺭﺓَ ،ﻭﺍﺳ ُﻤﻪ :ﻗﺮﻳْﺶ؛ ﻭﺇﻟﻴﻪ ﺗُﻨْﺴﺐ ُ
ﺃﻥ ﺃﺑﺎ ﻗﺮﻳﺶ ﻫﻮ ﺍﻟﻨﻀﺮ ﺟ ّﺪ ﻓﻬ ٍﺮ ﻫﺬﺍ ،ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ }ﺍﺑﻦ َﻣﺎﻟﻚ 9ﺍﺑﻦ )ﺍﻟﻘﺎ ُﻣﻮﺱ(ّ :8
ﺍﻟﻜﺎﻑ
ﺑﻜﺴﺮ َ ﺍﻟﻨﻀﺮ{ - 10ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﻀﺎﺩ ﺍﻟ ُﻤ ْﻌﺠﻤﺔَ ،ﻭﺍﺳ ُﻤﻪ :ﻗَﻴْﺲ }ﺍﺑﻦ ﻛِﻨﺎﻧ َﺔ{ْ - 11
ُﻋ ّﺪﺓ -ﺃﻱ :ﺳﻼﺡ. }{1
ﻭﻫﻮ ﺍﻟﺠﺪ ﺍﻟﺴﺎﺩﺱ ﻷﺑﻲ ﺑﻜﺮ ÷ ،ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ÷ ﻳﺠﺘﻤﻊ ﻣﻌﻪ €ﻓﻲ ﻫﺬﺍ ﺍﻟﺠﺪ. }{2
)ﺇﻧﺴﺎﻥ* .(25/1 :
ﻭﻫﻮ ﺍﻟﺠﺪ ﺍﻟﺜﺎﻣﻦ ﻟﻌﻤﺮ ÷ ،ﻭﻗﻴﻞ ﻟﻪ ﻛﻌﺐ ،ﻟ ِ ُﻌﻠ ّﻮﻩ ﻭﺍﺭﺗﻔﺎﻋﻪ) .ﺇﻧﺴﺎﻥ.(25/1 : }{3
ﻳﻮﻡ ﺍﻟﻌﺮﻭﺑﺔ :ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ،ﻭﻫﻮ ﻣِﻦ ﺃﺳﻤﺎﺋﻬﻢ ﺍﻟﻘﺪﻳﻤﺔ) .ﺹ(. }{4
ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻘﻮﻟﻮﻥ :ﻟﺆﻱّ -ﺑﺎﻟﻬﻤﺰ ،ﻭﺍﻟﻌﺎﻣﺔ ﺗﻘﻮﻟﻮﻥ :ﻟ ُ َﻮﻱّ ،ﻭﺍﻟﻌﺮﺏ ﻓﻲ ﺫﻟﻚ ﻣﺨﺘﻠﻔﻮﻥ، }{5
ﻣﻦ ﺟﻌﻠﻪ ﻣﻦ ﺍﻟﻸﻱ ﻫﻤﺰﻩ ،ﻭﻣﻦ ﺟﻌﻠﻪ ﻣﻦ ﻟ ِ َﻮ ﻯ ﺍﻟ ﱠﺮ ْﻣﻞ ﻟﻢ ﻳﻬﻤﺰﻩ} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{* .
ﻭﻓﻲ ﺳﺒﺐ ﺗﺼﻐﻴﺮﻩ ﺧﻼﻑ) .ﺇﻧﺴﺎﻥ.(26/1 : }{6
ﻭﻓِﻬﺮ ﻫﺬﺍ ﻫﻮ ﺍﻟﺠﺪ ﺍﻟﺴﺎﺩﺱ ﻷﺑﻲ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﻟﺠﺮﺍﺡ .ﻭﻟﻤﺎ ﺟﺎء ﺣﺴﺎﻥ ﺑﻦ ﻋﺒﺪ ﻛﻼﻝ ﻣﻦ ﺍﻟﻴﻤﻦ }{7
ﺣ ْﻤﻴﺮ ﻭﻏﻴﺮﻫﻢ ﻷﺧﺬ ﺃﺣﺠﺎﺭ ﺍﻟﻜﻌﺒﺔ ﺇﻟﻰ ﺍﻟﻴﻤﻦ ﻟﻴﺒﻨﻲ ﺑﻬﺎ ﺑﻴﺘًﺎ ،ﻭﻳﺠﻌﻞ ﺣﺞ ﺍﻟﻨﺎﺱ ﺇﻟَﻴﻪ َﻭﻧﺰﻝ ﻓﻲ ِ
ِ
ﻭﺃﺳﺮﻩ ،ﻭﺍﻧﻬﺰﻣﺖ ﺣ ْﻤﻴ َ َﺮﺍﻟﻌﺮﺏ ،ﻓﻘﺎﺗﻠﻪ َ ﺑﻨﺨﻠﺔَ ،ﺧﺮﺝ ﻓ ْﻬﺮ ﺇﻟﻰ ﻣﻘﺎﺗﻠﺘﻪ ﺑ َ ْﻌﺪ ﺃﻥ ﺟﻤﻊ ﻗﺒَﺎﺋﻞ َ
ﻭﺧﺮﺝ َ ﻛﺜﻴﺮ، ﺑﻤﺎﻝ ﻧﻔﺴﻪ ﺍﻓﺘﺪﻯ ﺛﻢ ﺳﻨﻴﻦ
َ ﺍﻷﺳﺮ ﺛﻼﺙ ﺍﻧﻀﻢ ﺇﻟﻴﻬﻢ ،ﻭﺍﺳﺘﻤ ّﺮ ﺣﺴﺎﻥ ﻓﻲ ْ ّ ﻭﻣﻦ
ﻓﻬﺮﺍ ﻭﻋﻈ ُﻤﻮﻩ ﻭﻋﻼ ﺃﻣﺮﻩ) .ﺇﻧﺴﺎﻥ.(26/1 : ﺍﻟﻌﺮﺏ ً
ﻓﻬﺎﺑﺖ َ ﻓﻤﺎﺕ ﺑﻴﻦ ﻣﻜﺔ ﻭﺍﻟﻴﻤﻦَ ،
ﻫﻮ :ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ،ﺃﺑﻮ ﻃﺎﻫﺮ ،ﻣﺠﺪ ﺍﻟﺪﻳﻦ }{8
ﺍﻟﺸﻴﺮﺍﺯﻱ ﺍﻟﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ ﺍﻟﺸﺎﻓﻌﻲ ،ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺍﻟﻘﺎﻣﻮﺱ
ﺍﻟﻤﺤﻴﻂ() ،ﻧﺰﻫﺔ ﺍﻷﺫﻫﺎﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺃﺻﺒﻬﺎﻥ() ،ﺗﻨﻮﻳﺮ ﺍﻟﻤﻘﺒﺎﺱ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻋﺒﺎﺱ(،
)ﺍﻟﻤﺮﻗﺎﺓ ﺍﻟﻮﻓﻴﺔ ﻓﻲ ﻃﺒﻘﺎﺕ ﺍﻟﺤﻨﻔﻴﺔ( .ﻭﻟﺪ ﻓﻲ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ،ﻭﻗﻴﻞ :ﻓﻲ ﺟﻤﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ
729ﻫـ ﺑﻜﺎﺯﺭﻭﻥ ،ﻭﺗﻮﻓﻲ ﻗﺎﺿﻴﺎ ﺑﺰﺑﻴﺪ ﻣﻦ ﺑﻼﺩ ﺍﻟﻴﻤﻦ ﻟﻴﻠﺔ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻮﺍﻝ ﺳﻨﺔ 817ﻫـ.
ﻗﻴﻞ ﻟﻪ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﻠﻚ ﺍﻟﻌﺮﺏ) .ﺇﻧﺴﺎﻥ.(26/1 : }{9
ﻟﻘﺐ ﺑﻪ ﻟﻨﻀﺎﺭﺗﻪ ﻭﺣﺴﻨﻪ ﻭﺟﻤﺎﻟﻪ) .ﺇﻧﺴﺎﻥ.(26/1 : }{10
ﺣﻔﻈﻪ ﻷﺳﺮﺍﺭﻫﻢ، ﻗﻴﻞ ﻟﻪ ﻛﻨﺎﻧﺔ؛ ﻷﻧﻪ ﻟﻢ ﻳﺰﻝ ﻓﻲ ﻛ ﱟَﻦ ﻣ ِ ْﻦ ﻗﻮﻣﻪ .ﻭﻗﻴﻞ :ﻟﺴﺘﺮﻩ ﻋﻠﻰ ﻗ ْﻮﻣﻪ َﻭ ِ }{11
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 38
ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﺍﺑﻦ ﻣﺪﺭﻛﺔ ﺍﺑﻦ ﺇﻟﻴﺎﺱ ﺍﺑﻦ ﻣﻀﺮ ﺍﺑﻦ ﻧﺰﺍﺭ ﺍﺑﻦ ﻣﻌﺪ ﺍﺑﻦ ﻋﺪﻧﺎﻥ.
ﻦ ُﻣﺪﺭﻛﺔ{ 1ﺑﺼﻴﻐﺔ ﺍﺳﻢ ﺍﻟﻔﺎ ِﻋﻞ ،ﻭﺍﺳ ُﻤﻪ :ﻋﻤﺮﻭ }ﺍﺑﻦ ُﺧﺰﻳْﻤ َﺔ{ ﺗﺼﻐﻴﺮ َﺧ َﺰﻣﺔ }ﺍﺑ ِ
ﺍﻟﻬ ْﻤﺰﺓ ،ﻭﻗﻴﻞ :ﺑ َﻔﺘْﺤﻬﺎ -ﺿ ﱡﺪ ﺍﻟ ّﺮﺟﺎءَ ،ﻭﺍﻟﻼﻡ ﻟﻠﺘّ ْﻌﺮﻳﻒ ﺑﻜ ْﺴﺮ َ}ﺍﺑﻦ ﺇﻟﻴﺎﺱ{َ - 2
ﺃﺻﺢ ،ﻭﻫﻮ ﺃ ّﻭﻝ َﻣ ْﻦ ﺃ ْﻫﺪﻯ ﺍﻟﺒُﺪ َْﻥ ﺇﻟﻰ ّ ﺍﻟﺴﻬﻴﻠﻲَ :ﻭﻫﺬﺍ ﻭﺍﻟﻬﻤﺰ ُﺓ ﻟﻠﻮﺻﻞ ،ﻗﺎﻝ ّ
ﺑﺎﻟﺤﺞ }ﺍﺑﻦ ُﻣ َﻀﺮ{
ّ ﺻ ْﻠﺒﻪ ﺗ ْﻠﺒﻴ َﺔ ﺍﻟﻨّﺒﻲ €ﻤﻊ ﻓﻲ ُ ﻳﺴ ُ ﺍﻟﺤﺮﺍﻡَِ ،ﻭﻳُﺬ َﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ْﺍﻟﺒَﻴْﺖ َ
ﺃﺣﺴ ِﻦ
ﻣﻦ ْ ﺪﺍء 3ﻟﻺﺑﻞ ،ﻭﻛﺎﻥ ْ ﺍﻟﺤ َﺍﻟﻤﻨﻘُﻮﻃﺔ ،ﻭﻫﻮ ﺃ ّﻭﻝ َﻣ ْﻦ َﺳ ّﻦ ُ -ﺑﻔَﺘﺢ ﺍﻟﻀﺎﺩ َ
ﻣﻦ ﺍﻟﻨ ﱠ ْﺰﺭ ،ﻭﻫﻮ ﺍﻟﻤﻜﺴﻮﺭﺓ َﻭﺍﻟﺰﺍﻱِ ﺛﻢ ﺍﻟﺮﺍء َ - ُ ﺻ ْﻮﺗًﺎ }ﺍﺑﻦ ﻧِﺰﺍﺭ{ - 4ﺑﺎﻟﻨﻮﻥﺍﻟﻨﺎﺱ َ
ﻓﺮﺡ ﻓﺮﺣﺎ ﺍﻟ َﻘﻠﻴﻞُ ،ﻗﻴﻞ :ﺇﻧﻪ ﻟ ّﻤﺎ ُﻭﻟﺪ َﻭﻧﻈَ ﺮ ﺃﺑﻮﻩ ﺇﻟﻰ ﻧ ُﻮﺭ ﻣﺤ ّﻤﺪ €ﺑَﻴْﻦ َﻋﻴْﻨﻴﻪ َ
ﺍﻟﻤ ْﻮﻟُﻮﺩُ ،
ﻓﺴ ّﻤﻲ ﻗﻠﻴﻞ ّ
ﻟﺤﻖ ﻫﺬﺍ َ ﺃﻱٌ : ﺃﻃ َﻌﻢ َﻭﻗﺎﻝ :ﺇﻥ ﻫﺬﺍ ُﻛﻠﱠﻪ ﻧ َ ْﺰﺭ ْ ﺷﺪﻳ ًﺪﺍ؛ َﻭ ْ
ﺍﻟﻌﺮﺏ }ﺍﺑﻦ ﻋﺪﻧﺎﻥ{ ﻭﻫﻮ :ﺃﺑﻮ ﻗَﺒﺎﺋ ِﻞ َﺷﺘ ﱠﻰ. ﻟﺬﻟﻚ :ﻧ ِ َﺰ ًﺍﺭﺍ }ﺍﺑﻦ َﻣ َﻌﺪ{ 5ﻭﻫﻮ :ﺃﺑﻮ َ
ﺗﺤﺞ ﺇﻟﻴﻪ ﺍﻟﻌﺮﺏ ﻟﻌِﻠﻤﻪ ﻭﻓﻀﻠﻪ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﻗﺪ ﺁﻥ ﺧُ ﺮﻭﺝ ّ ﺷﻴﺨﺎ ﺣﺴﻨًﺎ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ ﻭﻛﺎﻥ ً
ﻣﻜﺔ ،ﻳُﺪﻋﻰ ﺃﺣﻤﺪ ،ﻳَﺪﻋﻮ ﺇﻟﻰ ﺍﷲ ﻭﺇﻟﻰ ﺍﻟﺒ ّﺮ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ، ﻧﺒﻲ ﻣﻦ ّ
ﺍﻟﺤﻖ .ﻗﺎﻝّ ﻓﺎﺗﺒﻌﻮﻩ ﺗﺰﺩﺍﺩﻭﺍ ﺷﺮﻓًﺎ ﻭﻋ ًّﺰﺍ ﺇﻟﻰ ﻋﺰﻛﻢ ،ﻭﻻ ﺗﻌﺘﺪﻭﺍ ﺃﻱ :ﺗﻜﺬﺑﻮﺍ ﻣﺎ ﺟﺎء ﺑﻪ ﻓﻬﻮ
ﻭﺭﻣﻰ ﻟﻘﻤﺔ ﺍﺑﻦ ﺩﺣﻴﺔ :ﻛﺎﻥ ﻛﻨﺎﻧﺔ ﻳﺄﻧﻒ ﺃﻥ ﻳﺄﻛﻞ َﻭ ْﺣﺪﻩ ،ﻓﺈﺫﺍ ﻟﻢ ﻳﺠﺪ ﺃﺣ ًﺪﺍ ﺃﻛﻞ ﻟﻘﻤﺔ َ
ﺻﺨﺮﺓ ﻳﻨﺼﺒﻬﺎ ﺑﻴْﻦ ﻳ َﺪﻳﻪ ﺃﻧﻔﺔ ﻣﻦ ﺃﻥ ﻳﺄﻛﻞ ﻭﺣﺪﻩ) .ﺇﻧﺴﺎﻥ.(27-26/1 : ﺇﻟﻰ َ
ﻗﻴﻞ ﻟﻪ ﻣﺪﺭﻛﺔ؛ ﻷﻧﻪ ﺃﺩﺭﻙ ﻛﻞ ﻋ ّﺰ ﻭﻓﺨﺮ ﻛﺎﻥ ﻓﻲ ﺁﺑﺎﺋﻪ ،ﻭﻛﺎﻥ ﻓﻴﻪ ﻧﻮﺭ ﺭﺳﻮﻝ ﺍﷲ ) .€ﺇﻧﺴﺎﻥ.(27/1 : }{1
ﻗﻴﻞ :ﺳﻤﻲ ﺑﺬﻟﻚ؛ ﻷﻥ ﺃﺑﺎﻩ ﻣﻀﺮ ﻛﺎﻥ ﻗﺪ ﻛﺒﺮ ﺳﻨﻪ ﻭﻟﻢ ﻳﻮﻟﺪ ﻟﻪ ﻭﻟﺪ ﻓﻮﻟﺪ ﻟﻪ ﻫﺬﺍ ﺍﻟﻮﻟﺪ ﻓﺴﻤﺎﻩ }{2
ﺎﺱ ﻓَﺈﻧ ﱠ ُﻪ َﻛﺎ َﻥ ُﻣﺆﻣِﻨًﺎ«.
ﺇﻟﻴﺎﺱ ،ﻭﻋﻈﻢ ﺃﻣﺮﻩ ﻋﻨﺪ ﺍﻟﻌﺮﺏ .ﻭﺟﺎء ﻓﻲ ﺣﺪﻳﺚ» :ﻻ ﺗ َ ُﺴﺒﱡﻮﺍ ﺇﻟْﻴ َ َ
ﻭﻗﻴﻞ :ﺇﻧﻪ ﺟﻤﺎﻉ ﻗﺮﻳﺶ ،ﻭﻛﺎﻥ ﻓﻲ ﺍﻟﻌﺮﺏ ﻣﺜﻞ ﻟﻘﻤﺎﻥ ﺍﻟﺤﻜﻴﻢ ﻓﻲ ﻗﻮﻣﻪ ،ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ
ﺖ ﻋﻠﻴﻪ ﺯﻭﺟﺘﻪ ﺧﻨﺪﻑ ُﺣﺰﻧﺎ ﺷﺪﻳﺪﺍ ،ﻟﻢ ﻳﻈﻠﻬﺎ ﺳﻘﻒ ﺑ َ ْﻌﺪ ﺍﻟﺴ ّﻞ ،ﻭﻟﻤﺎ ﻣﺎﺕ َﺣﺰﻧ َ ْ ﻣﺎﺕ ﺑﻌﻠّﺔ ّ
ﻣﻠﺨﺼﺎ) .ﺇﻧﺴﺎﻥ.(27/1 : ً ﺧﻨﺪﻑ، ﻣﻦ ﺃﺣﺰﻥ ﻗﻴﻞ: ﺛﻢ ﻭﻣﻦ
ْ ﻣﺎﺗﺖ. َﻣﻮﺗﻪ ﺣﺘّﻰ
ﺑﺼ ْﻮﺕ َﺣﺴﻦ ،ﻓﺈﻧﻬﺎ ﻋﻨﺪ ﺳﻤﺎﻋﻪ ﺗﻤ ّﺪ ﻷﻥ ﺍﻟﺤﺪﺍء ﻣ ّﻤﺎ ﻳﻨﺸﻂ ﺍﻹﺑﻞ ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ َ }{3
ﻭﺗﺴﺘﺨﻒ ﺍﻷﺣﻤﺎﻝ ﺍﻟﺜﻘﻴﻠﺔ ،ﻓﺮﺑّﻤﺎ ﻗﻄﻌﺖ ّ ﺃﻋﻨﺎﻗﻬﺎ ﻭﺗﺼﻐﻲ ﺇﻟﻰ ﺍﻟﺤﺎﺩﻱ ،ﻭﺗﺴﺮﻉ ﻓﻲ ﺳﻴﺮﻫﺎ
ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺒَﻌﻴﺪﺓ ﻓﻲ ﺯﻣﻦ ﻗﺼﻴﺮ ،ﻭﺭﺑّﻤﺎ ﺃﺧﺬﺕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻲ ﻳ َ ْﻮﻡ ﻭﺍﺣﺪ ،ﻭﻓﻲ ﺫﻟﻚ
ﻣﺴﺘﺤﺐ) .ﺇﻧﺴﺎﻥ.(28-27/1 : ّ ﺣﻜﺎﻳﺔ ﻣﺸﻬﻮﺭﺓ ،ﻭﻷﺟﻞ ﻣﺎ ﺫﻛﺮ ﺫﻛﺮ ﺃﺋ ّﻤﺘﻨﺎ ﺃﻧﻪ
ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻛﺘﺐ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ) .ﺇﻧﺴﺎﻥ.(28/1 : }{4
ﺻﺎﺣﺐ ﺣﺮﻭﺏ ﻭﻏﺎﺭﺍﺕ ﻋﻠﻰ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ،ﻭﻟﻢ ﻳﺤﺎﺭﺏ ﺃﺣ ًﺪﺍ َ ﻭﻗﻴﻞ ﻟﻪ ﻣﻌ ّﺪ؛ ﻷﻧﻪ ﻛﺎﻥ }{5
ﺇﻻ ﺭﺟﻊ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ .ﻭﻗﻴﻞ :ﻭﻭﻟﺪ ﻋﺪﻧﺎﻥ ﻳﻘﺎﻝ ﻟﻬﻢ :ﻗﻴﺲ ،ﻭﻭﻟﺪ ﻗﺤﻄﺎﻥ ﻳﻘﺎﻝ
ﻟﻬﻢ :ﻳﻤﻦ .ﻭﻟﻤﺎ ﺳﻠّﻂ ﺍﷲ ﺑُﺨْ ﺘَﻨﺼﺮ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺭﻣﻴﺎء ﺃﻥ ﻳﺤﻤﻞ ﻣﻌﻪ
ﺻﻠﺒﻪ ﻧﺒﻴّﺎ ﻣﻌ ّﺪ ﺑﻦ ﻋﺪﻧﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺮﺍﻕ ﻛﻴﻼ ﺗﺼﻴﺒَﻪ ﺍﻟﻨ ّﻘﻤﺔَ ،ﻭﻗﺎﻝ :ﻓﺈﻧّﻲ َﺳﺄﺧﺮِﺝ ﻣﻦ ُ
ﺍﻟﺸﺎﻡ ،ﻓﻨﺸﺄ ﻣﻊ ﻛﺮﻳﻤﺎ ﺃﺧﺘﻢ ﺑﻪ ﺍﻟ ﱡﺮﺳﻞ ،ﻓﻔﻌﻞ ﺃﺭﻣﻴﺎء ﺫﻟﻚ ،ﻭﺍﺣﺘﻤﻠﻪ ﻣﻌﻪ ﺇﻟﻰ ﺃﺭﺽ ّ ً
ﺑﻤ ْﻮﺕ ﺑﺨﺘﻨﺼﺮ) .ﺇﻧﺴﺎﻥ.(28/1 : َ ﺃﻱ ﺍﻟﻔﺘﻦ: ﻫﺪﺃﺕ ﺃﻥ ﺪﻌْ َ ﺑ ﻋﺎﺩ ﺛﻢ ﺇﺳﺮﺍﺋﻴﻞ، ﺑﻨﻲ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
39
ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﺴﺐ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺠﻤﻊ ﻋﻠﻴﻪ ،ﻭﺃﻣﺎ ﻓﻮﻗﻪ ﻓﻤﺨﺘﻠﻒ ﻓﻴﻪ ﻣﻊ ﺍﻻﺗﻔﺎﻕ
ﻋﻠﻰ ﺃﻥ ﻋﺪﻧﺎﻥ ﻣﻦ ﻭﻟﺪ ﺇﺳﻤﺎﻋﻴﻞ ﻧﺒﻲ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺇﻧﻤﺎ ﺍﻟﺨﻼﻑ ﻓﻲ ﻋﺪﺩ
ﻣﺎ ﺑﻴﻦ ﻋﺪﻧﺎﻥ ﻭﺇﺳﻤﺎﻋﻴﻞ ﻣﻦ ﺍﻵﺑﺎء ،ﻭﻓﻲ ﻋﺪﺩ ﻣﺎ ﺑﻴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﺩﻡ ،ﻣﻨﻬﻢ ﻓﻤﻦ
ﻣﻘﻞ ﻭﻣﻦ ﻣﻜﺜﺮ .ﻭﺻﺢ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺇﺫﺍ ﺑﻠﻎ ﻋﺪﻧﺎﻥ ﺃﻣﺴﻚ
ﻮﻥ (............................. ﻭﻗﺎﻝَ ) :ﻛ َﺬ َ
ﺏ ﺍﻟﻨ ﱠﱠﺴﺎﺑ ُ َ
ﺍﻟﺼﺤﻴﺢ}ﻫﻮ ﺍﻟ ّﻨﺴﺐ ّ }ﻫﺬﺍ{ ﺃﻱ :ﻋ ُﻤﻮﺩ ﺍﻟﻨ َّﺴﺐ ﻣ ِ ْﻦ ﻟَﺪ ُْﻥ َﻋﺒْﺪ ﺍﷲ ِ ﺇﻟﻰ َﻋ ْﺪﻧﺎﻥ ُ
ﺃﻱَ :ﻋﺪﻧﺎﻥ }ﻓﻤﺨﺘَ َﻠﻒ ﻓﻴﻪ ﻣﻊ ﺍﻟﻨﺴﺐ }ﻓﻮﻗ ُﻪ{ ْ
ُ ﺍﻟﻤ ْﺠﻤﻊ ﻋﻠﻴﻪ{ ﺑﻴﻦ ﺍﻟ ُﻌﻠﻤﺎء }ﻭﺃ ّﻣﺎ{
ُ
ﺇﺑﺮﺍﻫﻴﻢ{ ﺧﻠﻴﻞُ ﺍﷲ ﻋﻠﻴﻬﻤﺎَ ﻧﺒﻰ ﺍﷲ ﺑﻦ ﺍﻻﺗّﻔﺎﻕ ﻋﻠﻰ ﺃﻥّ َﻋﺪْﻧﺎﻥ ﻣ ِ ْﻦ ﻭﻟﺪِ ﺇﺳﻤﺎﻋﻴﻞ ﱢ
ﺍﻟﺨﻼﻑ ﻓﻲ َﻋﺪﺩ َﻣﺎ ﺑَﻴْ َﻦ َﻋﺪْﻧﺎﻥ ﻭ{ ُ ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﺪﻻﺋﻞ َﻭﺍﻵﺛﺎﺭِ }ﻭﺇﻧﻤﺎ ﺍﻟﺴﻼﻡَ ،
ﻟﻜﻦ
ﺃﻥ ﺑَﻴْﻨ ُﻬﻤﺎ ﺛﻤﺎﻧﻴﺔ ﺁﺑﺎءْ ، ﻤﺎﻋﻴﻞ ﻣِﻦ ﺍﻵﺑﺎء{ ﻭﺍﻟﺬﻱ ﻓﻲ »ﺍﻟﻤﻨﺢ«ّ : َ ﺑَﻴْ َﻦ ْ
}ﺇﺳ
ﺁﺑﺎء ﻻ ﻳ ُ ْﻌﺮﻓﻮﻥ } َﻭﻓﻲ َﻋﺪﺩ َﻣﺎ ﺑﻴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﺑَﻴْﻨﻬﻤﺎ ﺛﻼﺛﻮﻥ ً ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ّ :
ﻣﻦ ﺟﻨْﺲﻘﻞ{ ﺃﻱ :ﺍﻟﻨﺎﺱ ْ }ﻓﻤﻦ ُﻣ ّ ْ ﻣﻦ ﺍﻵﺑﺎء
َﻭﺁﺩﻡ{ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ }ﻣﻨﻬﻢ{ ﺃﻱَ :
ﻤﺎﻋﻴﻞ ،ﻭﻛﺬﺍ ﺑﻴﻦ
َ ﻭﺇﺳ
ﻮﻥ ﺍﻵﺑﺎء ﺑَﻴْ َﻦ َﻋﺪْﻧﺎﻥ ْ ﺃﻱ :ﻳُﻘِﻠّ َ ﻣﻘﻞ }ﻭﻣ ِ ْﻦ{ ﺟﻨﺲ } ُﻣﻜﺜﺮ{ ْ
ّ
ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﺩﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻳ ُ ْﻜ َ
ﺜﺮﻭﻥ.
ﺃﻱ :ﺳﻜﺖ ﺑﻠﻎ َﻋ ْﺪﻧﺎﻥ{ ﻋﻨﺪ َﻋ ّﺪ ﺁﺑﺎﺋﻪِ }ﺃ ْﻣﺴﻚ{ ْ }ﻭﺻﺢ :ﺃﻧﻪ €ﻛﺎﻥَ ﺇﺫﺍ َ
ﺘﺠﺎﻭ ُﺯﻭﻥ ﻣِﻦ َﻋﺪﻧﺎﻥ
ﺏ({ ﺑﺎﻟﺘﺨﻔﻴﻒ })ﺍﻟﻨ ﱠﱠﺴﺎﺑُﻮﻥَ ({ ﺃﻱ :ﺍﻟﺬﻳﻦ ﻳ َ َ } َﻭﻗﺎﻝَ ) :ﻛ َﺬ َ
ﺇﻟﻰ ﺁﺩﻡ؛ ﺃﻱ :ﻷﻧﻬﻢ ﻳ ﱠﺪ ُﻋﻮﻥ ِﻋ ْﻠ َﻢ ﺍﻷﻧﺴﺎﺏ ﻭﻗﺪ ﻧ َ َﻔﻰ ﺍﷲ ُ ِﻋﻠ َْﻤ َﻬﺎ َﻋﻦ ﺍﻟﻌِﺒﺎﺩ ﺑﻘﻮﻟﻪ
ﺮﺍﺽ
ﺍﻹﻋ ُﺗﻌﺎﻟﻰ :ﱫj i h g fe d cﱪ ،1ﻓﺎﻟﺬﻱ ﻳَﻨْﺒﻐﻲ ﻟ َﻨﺎْ :
ﻣﻦ ﺍﻟﺘﺨﻠﻴﻂ ﻭﺍﻟﺘﻐﻴﻴﺮ ﻟﻸﻟﻔﺎﻅ ﻣﻊ ﻗﻠّﺔ ﺍﻟﻔﺎﺋﺪﺓِ ،ﻭﻫﺬﺍ َﻋ ّﻤﺎ ﻓَ ْﻮﻕ َﻋﺪﻧﺎﻥ ،ﻟ ِ َﻤﺎ ﻓﻴﻪ َ
ﺍﻟﺴ َﻬﻴْﻠﻲ :ﺃﻧﻪ ﻣ ِ ْﻦ ﻗﻮﻝ
ﻟﻜﻦ ﻗﺎﻝ ﱡ ﺍﻟﺤﺪﻳﺚ ۊﺇﻥ ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ ﺃﻧﻪ ﺻﺤﻴﺢ ﻋﻨﻪ €؛ ْ
ﺍﺑﻦ ﻣﺴﻌﻮﺩ ÷؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ :ﺍﻵﻳﺔ .9 }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 40
ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﻣﺎ ﻭﺟﺪﻧﺎ ﺃﺣﺪﺍ ﻳﻌﺮﻑ ﻣﺎ ﻭﺭﺁء ﻋﺪﻧﺎﻥ
ﻭﻗﺤﻄﺎﻥ ﺇﻻ ﺗﺨﺮﺻﺎ ،ﻭﻧﺤﻮﻩ ﻋﻦ ﻋﻤﺮ ﻭﻋﻜﺮﻣﺔ ﻭﻏﻴﺮ ﻭﺍﺣ ٍﺪ...........
} َﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ َ :ﻣﺎ ﻭﺟ ْﺪﻧﺎ ﺃﺣ ًﺪﺍ ﻳَ ْﻌﺮﻑ َﻣﺎ َﻭﺭﺍء َﻋ ْﺪﻧَﺎﻥَ ﻭ َﻗ ْﺤ َﻄﺎﻥَ { ﺃﻱ:
ﻗﺤﻄﺎﻥ -ﺃﺑﻮ ﺑـﻤﺎ؛ ﻷﻧﻪ ِﻋﺒَﺎﺭﺓ َﻋﻦ ﺍﻟﻨ َّﺴﺐَ ،ﻭ ْ ِ
ﻗﻬﻤﺎ ﻣ َﻦ ﺍﻵﺑﺎءَ ،ﻭﻋﺒّﺮ َ َﻣﻦ ﻓَ ْﻮ َ
ﺍﻟﻴَ َﻤﻦ ،1ﻗﺎﻝ ﺍﻟﻜﻠﺒﻲُ :ﻫﻮ ﺍﻟ ُﻤ َﺠﻴْ ِﺸﻴﻊ 2ﺍﺑْﻦ ﺑﻨْﺖ ﺇﺳﻤﺎﻋﻴﻞ ؛ ﺍﻧﺘﻬﻰ ،ﻭﺇﻟﻴﻪ
ﺃﻱ :ﻇﻨّﺎ َﻭﺗﺨﻤﻴﻨًﺎ ﺑﻼ ﻳﻘﻴﻦ ﺻﺎ{ْ 4 ﺗﺨﺮ ً
ّ ﺍﻟﻌﺮﺏ} 3ﺇﻻ ﻤﻴﻊ ََﻭﺇﻟﻰ َﻋ ْﺪﻧﺎﻥ ﺗَﺮﺟﻊ َﺟ ُ
ﺍﻟﻌﻴْﻦ ﻤﺮ ﻭﻋِﻜﺮ َﻣﺔ{ ْ -
ﺑﻜﺴﺮ َ ﺃﻱ :ﻧ َ ْﺤﻮ ﻗﻮ ِﻝ َﻋﺎﺋﺸﺔ َ ﻣ ْﺮﻭﻱّ } َﻋ ْﻦ ُﻋ َﻧﺤﻮﻩ{ ْ
} َﻭ ُ
ﺁﺩﻡ؛
ﻧﺴﺒَﻪ 7ﺇﻟﻰ َ }ﻭﻏﻴﺮ ِ ﻭﺍﺣﺪٍ{ ﺑﻞ ﻋﻦ ﻛﺜﻴﺮَ .ﻭﺳﺌﻞ َﻣﺎﻟِﻚ َﻋ ْﻦ َﺭ ُﺟﻞ ﻳَﺮﻓﻊ َ
6 5
ﻓﻜﺮﻩ ﺫﻟﻚ ﻭﻗﺎﻝَ :ﻣ ْﻦ 8ﺃﺧﺒﺮ ُﻩ ﺑﺬﻟﻚ؟! َ
ﻠﻤﺎء ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺃﻥ ﺁﺑﺎء ﺍﻟﻨﺒﻲ €ﻣِﻦ ﻟَﺪ ُْﻥ ﺁﺩﻡ ﺇﻟﻰ ﺃﺑﻴﻪ َﻋﺒْ ِﺪ
ﺃﻥ ﺍﻟ ُﻌ َ ﻭﺍﻋﻠﻢّ :
ﺍﻟﺤﻨ ِ ﱢ
ﻴﻔﻲ 9ﺃ ْﻡ ﻻَ!! ﺍﷲَ ،ﻭﺃ ّﻣ َﻬﺎﺗﻪِ ﻣ ِ ْﻦ َﺣ ّﻮﺍء ﺇﻟﻰ ﺃ ّﻣﻪ ﺁﻣﻨ َﺔَ ،ﻫﻞْ ﻛﺎﻧ ُﻮﺍ ﻋﻠﻰ ﺍﻟﺪﱢﻳﻦ َ
ﻭﻗﻴﻞ :ﺳ ّﻤﻲ ﺍﻟﻴﻤﻦ ﻳﻤﻨﺎ؛ ﻷﻧﻪ ﻋﻠﻰ ﻳﻤﻴﻦ ﺍﻟﻜﻌﺒﺔ) .ﺇﻧﺴﺎﻥ.(29/1 : }{1
ﻛﺬﺍ ﻓﻲ ﺍﻟﻨﺴﺦ ،ﻟﻜﻦ ﻓﻲ )ﺍﻟﻤﻨﺢ :ﺻـ :(229ﻗﺎﻝ :ﻭﻗﺤﻄﺎﻥ؛ ﻗﺎﻝ ﺍﻟﻜﻠﺒﻲ :ﻫﻮ ﺍﻟﻬﻤﻴﺴﻊ }{2
ﺍﺑﻦ ﺑﻨﺖ ﺇﺳﻤﺎﻋﻴﻞ ،ﻭﺍﷲ ﺃﻋﻠﻢ* .
ﻗﺎﻟﻪ ﺍﻟﻤﺒﺮﺩ -ﺃﻱ :ﺑﻴﱠﻦ ﺍﻟﻤﺒﺮﺩ ﻓﻲ ﻛﺘﺎﺏ )ﻧﺴﺐ ﻋﺪﻧﺎﻥ ﻭﻗﺤﻄﺎﻥ( :ﺃﻥ ﺟﻤﻴﻊ ﺍﻟﻌﺮﺏ ﺗﺮﺟﻊ }{3
ﺇﻟﻴﻬﻤﺎ ،ﻭﻋﺪﻧﺎﻥ -ﻫﻮ ﺍﻟﺠﺪ ﺍﻷﻋﻠﻰ ﻟﻠﻨﺒﻲ €ﻭﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺮﺑﺎء ،ﻭﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺇﺳﻤﺎﻋﻴﻞ
ﺛﻤﺎﻧﻴﺔ ﺁﺑﺎء) .ﻣﻨﺢ :ﺻـ * .(229
ﺃﻱ :ﻛﺬﺑﺎ؛ ﻷﻥ ﺍﻟﺨﺮﺍﺹ ﺍﻟﻜﺬﺍﺏ ،ﻛﺬﺍ ﻗﻴﻞ .ﺃﻗﻮﻝّ :
ﻟﻌﻞ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻜﺬﺏ ﺍﻟﻐﻴﺮ ﺍﻟﻤﻘﻄﻮﻉ }{4
ﻛﻼﻣﺎ ﺑﻨﺎﻩ ﻋﻠﻰ ﺫﻟﻚ ﻗﻴﻞ
ً ّ
ﻭﻛﻞ ﻣﻦ ﺗﻜﻠﻢ ﺑﺼﺤﺘﻪ ،ﻷﻥ ﺍﻟﺨﺮﺹ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺤﺰﺭ ﻭﺍﻟﺘﺨﻤﻴﻦ،
ﺗﻮﺳﻌﺎ ،ﻭﺣﻴﻨﺌﺬ ﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻻّ ﺧﺮﺻﺎ ﻟﻪ :ﺧﺮﺍﺹ ،ﺛﻢ ﻗﻴﻞ ﻟﻠﻜﺬﺍﺏ ﺧﺮﺍﺹ ّ
ﻛﺄﻥ ﺍﻟﺼﺪﱢﻳﻘﻴ َﺔ ﺃﺭﺍﺩﺕ ﺍﻟﻤﺒَﺎﻟﻐﺔ ﻟﻠﺘﻨﻔﻴﺮ ﻋﻦ ﺍﻟﺨﻮﺽ ﻓﻲ
ﺣﺰﺭﺍ ﻭﺗﺨﻤﻴﻨﺎ ،ﻭﻋﻠﻰ ﻫﺬﺍ ّ
ً ﺃﻱ:
ﺫﻟﻚ ،ﻭﺍﷲ ﺃﻋﻠﻢ) .ﺇﻧﺴﺎﻥ.(34/1 :
ﺃﻱ :ﺍﻹﻣﺎﻡ. }{5
ﻳﺮﻓﻊ -ﺻﻔﺔ ﺭﺟﻞ. }{6
ﻧﺒﻲ.
ﻧﺴﺒﻪ ّ - }{7
ﻭﻗﺎﻝ َﻣ ْﻦ -ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ. }{8
ﺍﻟﺪﻳﻦ ﺍﻟﺤﻨﻴﻔﻲ -ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ :ﺍﻟﻤﺎﺋﻠﻮﻥ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﺇﻟﻰ ﺍﻟﺤﻖ. }{9
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
41
ﻭﻧﻘﻞ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ﻋﻦ ﺑﻌﻀﻬﻢ :ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﺃﻟﻒ ﺍﺳﻢ ﻭﻟﻨﺒﻴﻪ ﻛﺬﻟﻚ...،
ﺘﻤﻲَ - 1ﻭﻧﺎﻫﻴﻚ 2ﺑﻪ ُﻣﺤﻘﻘﺎ ﻓﻲ ﺍﻟﻬﻴْ ّ ّ
ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﺍﺑﻦ ﺣﺠﺮ َ ﺍﺧﺘﺎﺭ ُﻩ ﻋﻤﺪ ُﺓ
َ ﻭﺍﻟﺬﻱ
ﺍﻟﺼﺮﻳﺤﺔَ ،ﻭﻣ ِ ْﻦ ﻛﻼﻡ ﺍﻟﻨ ّﺎﻇﻢَ 4
ﺍﻟﻌﺎﺭﻑ ﺍﻟﺼﺤﻴﺤﺔ ّ
ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﱠ »ﺍﻟﻤﻨﺢ« 3ﺃﺧﺬًﺍ َ
ﻛﺎﻓﺮَ ،ﻭﺃﻧﻬﻢ ﻛﻠﱡﻬﻢ َ
ﻛﺮﺍﻡ ُﻣﺨﺘﺎ ُﺭﻭﻥ. ﺍﻟﺒُﻮﺻﻴﺮﻱ ﻓﻲ »ﺍﻟﻬﻤﺰﻳﺔ« :-ﺃﻧﻪ ﻟﻴْﺲ ﻓﻴﻬﻢ ٌ
5
ﺳﺖ ُﻣﺆﻟﻔﺎﺕ ﻓﻲ ّ
ﺃﻥ ﻭﺍﻟ َﺪﻱِ ﺍﻟ ُﻤ ْﺼﻄﻔﻰ 6ﻓﻲ ﺍﻟﺠﻨّﺔ، ﺍﻟﺴﻴﻮﻃﻲ ﱠ ﺍﻟﺠﻼﻝ ّ ﻭﻗﺪ ﺃﻟّﻒ َ
ﺍﻟﺴﻴﺮ؛ ﻭﺍﷲ ﺃﻋﻠﻢ. ﻃﻮﻳﻞ َﻣﺬ ُﻛﻮﺭ ﻓﻲ ﻛﺘﺐ ّ
ٌ ﻭﺍﻟﻜﻼ ُﻡ ﻓﻲ ﺫﻟﻚ
ﺍﻟﻤﺎﻟﻜﻲ} 8ﻋﻦ ﺑَ ْﻌﻀﻬﻢ{ ْ
ﺃﻱ :ﺑﻌﺾ ّ ﺮﺑﻲ{ ِ
ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ }ﺍﺑﻦ ﺍﻟ َﻌ ّ
َ َ 7
}ﻭﻧَﻘﻞ{
ﻟﻨﺒﻴﻪ{ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ }ﻛﺬﻟﻚ{ﺍﻟﺼﻮﻓﻴﱠﺔ} :ﺇﻥّ ﷲ ﺗﻌﺎﻟﻰ ﺃﻟﻒ ﺍﺳﻢ َﻭ ّ ﱡ
ﻫﻮ :ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ﺍﻟﺴﻌﺪﻱ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺸﺎﻓﻌﻲ ،ﺷﻬﺎﺏ }{1
ﺍﻟﺪﻳﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ،ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ،ﻓﻘﻴﻪ ﺑﺎﺣﺚ ﻣﺼﺮﻱ ،ﺗﻠﻘﻰ ﺍﻟﻌﻠﻢ ﻓﻲ ﺍﻷﺯﻫﺮ ،ﻛﺎﻥ
ﺑﺤﺮﺍ ﻓﻲ ﺍﻟﻔﻘﻪ ،ﺇﻣﺎﻣﺎ ﺍﻗﺘﺪﻯ ﺑﻪ ﺍﻷﺋﻤﺔ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻟﺸﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ(،
)ﺍﻟﺨﻴﺮﺍﺕ ﺍﻟﺤﺴﺎﻥ ﻓﻲ ﻣﻨﺎﻗﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ() ،ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ ﻟﻠﺘﺒﺮﻳﺰﻱ(،
)ﺍﻹﻳﻌﺎﺏ ﻓﻲ ﺷﺮﺡ ﺍﻟﻌﺒﺎﺏ() ،ﺷﺮﺡ ﺍﻷﺭﺑﻌﻴﻦ ﺍﻟﻨﻮﻭﻳﺔ() ،ﻧﺼﻴﺤﺔ ﺍﻟﻤﻠﻮﻙ( .ﻭﻟﺪ ﺳﻨﺔ
909ﻫـ ﻓﻲ ﻣﺤﻠﺔ ﺃﺑﻲ ﺍﻟﻬﻴﺘﻢ ﻣﻦ ﺇﻗﻠﻴﻢ ﺍﻟﻐﺮﺑﻴﺔ ﺑﻤﺼﺮ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 974ﻫـ ﺑﻤﻜﺔ.
ﻧﺎﻫﻴﻚ ﺃﻱ :ﻛﺎﻓﻴﻚ. }{2
ُ ِ ِ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﻨﺢ ﺍﻟﻤﻜﻴﺔ( ﻓﻲ ﺷﺮﺡ )ﺍﻟﻬﻤﺰﻳﺔ( ﺍﻟﻤﺴﻤﻰ )ﺃﻓﻀﻞ ﺍﻟﻘﺮﻯ ﻟﻘ ﱠﺮﺍء ﺃ ّﻡ }{3
ﺍﻟﻬﻴﺘﻤﻲ.
ّ ﺍﻟﻘﺮﻯ( ،ﻻﺑﻦ ﺣﺠﺮ
ﻛﻼﻡ ﺍﻟﻨﺎﻇﻢ -ﻛﻘﻮﻟﻪ: }{4
ﺎﺕ ﻭﺍﻵﺑَﺎ ُء ُﺭ ﻟ َ َ
ﻚ ﺍﻷ ﱠﻣ َﻬ ُ ﺿ َﻤﺎﺋِﺮِ ﺍﻟ ْ َﻜ ْﻮ ِﻥ ﺗُﺨْ ﺘَﺎ - 6ﻟ َ ْﻢ ﺗ َ َﺰ ْﻝ ﻓِﻲ َ
ﻣ ِ ْﻦ َﻛﺮِﻳ ٍﻢ ﺁﺑﺎ ُﺅ ُﻩ ﻛ َُﺮ َﻣﺎ ُء) .ﺍﻟﻬﻤﺰﻳﺔ(. ﻚ َﻛﺮِ ٌ
ﻳﻢ ﻭﻗﻮﻟﻪ - 9 :ﻭﺑ َ َﺪﺍ ﻟﻠْ ُﻮ ُﺟﻮﺩ ِ ﻣِﻨ ْ َ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻗﺼﻴﺪﺓ ﺍﻟﻬﻤﺰﻳﺔ( ﺍﻟﻤﺴﻤﺎﺓ )ﺃ ّﻡ ﺍﻟﻘُﺮﻯ( ،ﻟﻤﺤﻤﺪ ﺍﻟﺒﻮﺻﻴﺮﻱّ . }{5
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{6
ﻭﻧﻘﻞ -ﻟ ّﻤﺎ ﺑﻴّﻦ ﺍﻟﻨ ّﺴﺐ ﺷﺮﻉ ﻓﻲ ﺫﻛﺮ ﺍﻷﺳﻤﺎء .ﻣﻨﻪ. }{7
ﻫﻮ :ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ }{8
ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻹﺷﺒﻴﻠﻲ ﺍﻟﻤﺎﻟﻜﻲ ،ﺭﺣﻞ ﺇﻟﻰ ﺍﻟﻤﺸﺮﻕ
ﻭﺳﻤﻊ ﻣﻦ :ﻃﺮﺍﺩ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺰﻳﻨﺒﻲ ﻭﻧﺼﺮ ﺍﻟﻤﻘﺪﺳﻲ .ﻭﺗﺨﺮﺝ ﺑﺄﺑﻲ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ ﻭﺃﺑﻲ
ﺑﻜﺮ ﺍﻟﺸﺎﺷﻲ ﻭﺃﺑﻲ ﺯﻛﺮﻳﺎ ﺍﻟﺘﺒﺮﻳﺰﻱ .ﻭﻟﻲ ﻗﻀﺎء ﺇﺷﺒﻴﻠﻴﺔ ،ﻓﻜﺎﻥ ﺫﺍ ﺷﺪﺓ ﻭﺳﻄﻮﺓ ،ﺛﻢ ﻋﺰﻝ
ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺑﻠﻎ ﺭﺗﺒﺔ ﻻﺟﺘﻬﺎﺩ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ(،
)ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﺮﻣﺬﻱ() ،ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ( .ﻭﻟﺪ ﻓﻲ ﺇﺷﺒﻴﻠﻴﺔ ﺳﻨﺔ
،468ﻭﺗﻮﻓﻲ ﻓﻲ ﺳﻨﺔ 543ﻫـ ﺑﻔﺎﺱ.
* ﺫﻛﺮ ﺫﻟﻚ ﻓﻲ» :ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ« ﻭﻓﻲ) :ﻋﺎﺭﺿﺔ ﺍﻷﺣﻮﺫﻱ ﻓﻲ ﺷﺮﺡ ﺍﻟﺘﺮﻣﺬﻱ(.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 42
ﺃﺳ َﻤﺎء ٍ( ،ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻭﺣﺪﻳﺚ) :ﻟِﻲ َﺧ ْﻤ َﺴ ُﺔ ْ
ﺃﺳ َﻤﺎء ٍ( ،ﻭﻓﻲ ﺭﻭﺍﻳﺔَ ) :ﻋﺸْ َﺮ ُﺓ ْ
ﻳﻨﻔﻲ ﺍﻟﺰﻳﺎﺩﺓ؛ ﻋﻠﻰ ﺃﻥ ﺑﻌﻀﻬﻢ ﺗﺄﻭﻟﻪ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻷﺳﻤﺎء ﺍﻟﻤﻨﻘﻮﻟﺔ ﻣﻦ ﺍﻟﺼﻔﺎﺕ
ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻤﺪﺡ ،ﻛﻤﺤﻤﺪ ،ﻭﺃﺣﻤﺪ ،ﻭﺍﻟﻤﺎﺣﻲ................
ﻛﻞﻣﻦ ّ ﺻﺎﻑ ،ﻓﺈﺫﺍ ﺃُﺷﺘُ ﱠﻖ ﻟﻪْ 1 َ ﺃﻱ :ﺃﻟﻒ ﺍﺳﻢَ ،ﻭﺍﻟﻤﺮﺍﺩ ﺣﻴﻨﺌﺬَ :ﻣﺎ ﻳﺸﻤﻞُ ﺍﻷ ْﻭ ْ
ﺻﺎﻓﻪ ﺍﻟﻤﺨﺘَ ّﺼ ِﺔ ﺑﻪ ،ﺃﻭ ﺍﻟﻐﺎﻟِﺒَﺔ ﻋﻠﻴﻪ ،ﺃﻭ ﺍﻟﻤﺸﺘَﺮِﻛﺔ ﺑَﻴْﻨَﻪ ﻭﺑَﻴْ َﻦ ﻣﻦ ﺃ ْﻭ َ
َﻭ ْﺻﻒ ْ
3
ﺍﻟﻌﺪﺩ ﺑﺰﻳَﺎﺩﺓ ﻫﺬﺍَ ،ﻭﻛﺜﺮﺓ ﺍﻷﺳﻤﺎء ﺗﺪ ُّﻝ ﻋﻠﻰ َﺷﺮﻑ ﺍﻟ ُﻤﺴ ّﻤﻰ َﻐﺖ 2ﺫﻟﻚ َ ﺍﻷﻧﺒﻴَﺎء ﺑﻠ ْ
ﺑﻬﺎ؛ ﻟﻢ ﻳﺘﺴ ﱠﻢ ﺑﻬﺎ ﺃﺣﺪ ﻗَﺒْﻠِﻲ، ﺘﺺ َ ﺃﺳ َﻤﺎءٍ({ ﺃﻱ :ﺃﺧْ ﱡ ﺪﻳﺚ) :ﻟِﻲ ﺧَ ْﻤ َﺴ ُﺔ ْ }ﻭﺣ ٌ َ
ﺃﺳ َﻤﺎءٍ( ،4ﻟﻴﺲ ﻓﻴﻪ َﻣﺎ ﺍﻟﻤﺎﺿﻴَ ِﺔ }ﻭﻓﻲ ﺭﻭﺍﻳﺔ ٍَ ) :ﻋﺸْ َﺮ ُﺓ ْﺃ ْﻭ ﻫﻲ َﻣﺸﻬﻮﺭﺓ ﻓﻲ ﺍﻷﻣﻢ َ
ﺑﻌﻀﻬﻢ ﺗﺄ ّﻭﻟَﻪ{ ﺃﻱ: ﻮﻡ ﻟﻪ }ﻋﻠﻰ ﺃﻥّ َ ﺍﻟﻌﺪﺩ ﻻ ﻣﻔ ُﻬ َ
ﻳﻨﻔﻲ ﺍﻟ ّﺰﻳَﺎ َﺩﺓَ{ ﺃﻱ :ﺑﻨﺎء ﻋﻠﻰ ﺃﻥ َ
ﺍﻟﺼﻔﺎﺕ ﺍﻟﺪّ ﺍﻟﺔ َﻋﻠﻰ ﻣﻦ ّ ﺇﺭﺍﺩﺓ }ﺑﻴَﺎﻥ ﺍﻷﺳﻤﺎء ﺍﻟﻤﻨﻘُﻮﻟﺔ ِ َ ﺪﻳﺚ َﻭ َﺣﻤﻠَ ُﻪ }ﻋﻠﻰ{ َ ﺍﻟﺤ َ َ
ﺎء( ﺑﻘﻮﻟﻪ) :ﺃﻧَﺎ ُﻣ َﺤ ﱠﻤ ٌﺪ( ﺇﻟﻰ ﺃﺳ َﻤ َﺍﻟ َﻤﺪْﺡ{ َﻭﻳُﺆﻳﱢﺪ ﺫﻟﻚ ﺗ َ ْﻌﻘﻴﺒُﻪ €ﻗﻮﻟ َﻪ) :ﺇ ﱠﻥ ﻟِﻲ ْ
ﺎﻣﺪﻳﻦ ﻟﺮﺑّﻪ؛َ ﺃﺣﻤ ِﺪ َ
ﺍﻟﺤ ﺃﻱْ : }ﻛﻤﺤﻤﺪ{ ﻣ ّﺮ ﺑﻴَﺎﻧ ُﻪ } َﻭﺃﺣﻤﺪَ{ ﺃﻓْﻌﻞ ﻟﻠﻔﺎﻋ ِﻞ ْ ّ ﺁﺧﺮﻩ
ﺑﻤﺤﺎﻣ َﺪ ﻟ َﻢ ﺗ ُﻔﺘﺢ ﺑﻬﺎ ﻋﻠﻰ ﺃﺣ ٍﺪ ﻗﺒْﻠَﻪ ،ﻓﻴَ َ
ﺤﻤ ُﺪ ﺭﺑ ﱠ ُﻪ ﻔﺘﺢ ﻋﻠﻴﻪ ﻳ َ ْﻮﻡ ﺍﻟﻘﻴﻤﺔ َ ﻷﻧ ُﻪ ﻳ َ ُ
ﺑﻤ ْﻌﻨﻰ ﻣﺤ ّﻤ ٍﺪ ،ﻭﻟ َْﻢ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻳ ُ ْﺤ َﻤﺪ ﻓﻬﻮ َ ِ ﺃﻱ :ﺃ ْﻭﻟﻰﺑﻬﺎ ،ﻭﻗﻴﻞ :ﻟﻠﻤﻔ ُﻌﻮﻝ؛ ْ
ﺃﺣﺪ ﻗﺒْﻠَ ُﻪ ﺑﺨﻼﻑ ﻣﺤ ّﻤ ٍﺪَ 5ﻛﻤﺎ ﻣ ّﺮ }ﻭﺍﻟ َﻤﺎﺣﻲ{ ﺃﻱ :ﺍﻟﺬﻱ ﻳ َ ْﻤ ُﺤﻮ ﺍﷲ ُ ﺑﺄﺣﻤ َﺪ ٌ ﻳﺴﻢ ّْ
ﺍﺷﺘﻖ ﻟﻪ -ﺍﺳﻢ. }{1
ﺑﻠﻐﺖ -ﺃﺳﻤﺎء. }{2
ﺷﺮﻑ ﺍﻟﻤﺴﻤﻰ -ﻛﻤﺎ ﻓﻲ ﺍﻷﺳﺪ ﻭﺍﻟﻨ ّﺎﻗﺔ ،ﻓﺈﻥ ﻟﻪ ﺧﻤﺴﻤﺎﺋﺔ ﺍﺳﻢ .ﻣﻨﻪ. }{3
ﺇﻥ ﷲ ﺗﻌﺎﻟﻰ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺍﺳﻢ ،ﺃﻟﻒ ﻳﻌﻠﻤﻬﺎ ﺇﺳﺮﺍﻓﻴﻞ ،ﻭﺃﻟﻒ ﻳﻌﻠﻤﻬﺎ ﻣﻴﻜﺎﺋﻴﻞ ،ﻭﺃﻟﻒ ﻳﻌﻠﻤﻬﺎ
ﺟﺒﺮﺍﺋﻴﻞ ،ﻭﺃﻟﻒ ﻓﻲ ﺍﻟﻜﺘﺐ :ﺛﻼﺛﻤﺎﺋﺔ ﻓﻲ ﺍﻟﺘﻮﺭﻳﺔ ،ﻭﺛﻼﺛﻤﺎﺋﺔ ﻓﻲ ﺍﻹﻧﺠﻴﻞ ،ﻭﺛﻼﺛﻤﺎﺋﺔ ﻓﻲ
ﺍﻟﺰﺑﻮﺭ ،ﻭﻣﺎﺋﺔ ﻭﺍﺟﺪﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻭﺍﺣﺪﺓ ﻭﻫﻮ ﻣﻜﺴﻮﺏ ﻓﻴﻤﺎ ﺑﻴﻦ ﺍﻟﺴﻤﺎء ﻭﺍﻷﺭﺽ ،ﻓﺈﺫﺍ
ﻗﺎﻝ ﺍﻟﻌﺒﺪ) :ﺍﻟﻠﻬﻢ( ﻓﻘﺪ ﺫﻛﺮ ﺍﷲ ﺑﺠﻤﻴﻊ ﺃﺳﻤﺎﺋﻪ .ﻣﻦ ﻛﺘﺎﺏ ﻟﻢ ﺃﻋﻠﻢ ﺍﺳﻤﻪ.
ﺃﺳﻤﺎء ٍ (...ﻓﺬﻛﺮ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ ،ﻗﺎﻝ) :ﻭﺃﻧﺎ َﺭ ُﺳﻮ ُﻝ )ﻟﻲ َﻋ َﺸ َﺮ ُﺓ ْ }{4
ﻴﻦَ ،ﻭﺃﻧﺎ ﻗﻴ ﱢ ٌﻢ(.
ﱢ َ ﻴِ ّﺒ ﻨ ﺍﻟ ﺖ
ْ ُ ﻴ ﱠ
ﻔ َ ﻗ ﻲ،ﻔﱢ ﻘ
َُﻤ ﺍﻟ ﻭﺃﻧﺎ ، ﻢ
ِ ِ
ﺣ ﻼ ﺍﻟﻤ
َ ُ
ﻝ ﻮﺳ ﺭ ﻭ
َ َ ُ ، ِ ﺔﺍﺣ ﺮ
ﱠ َ ﺍﻟ ُ
ﻝ ﻮ ﺍﻟ ﱠﺮ ْﺣ َﻤﺔَِ ،ﻭ َﺭ ُﺳ
ﺍﻧﻈﺮ )ﺍﻟﺸﻔﺎ :ﺻـ * .(154
ﺇﻧﻪ ﻟﻢ ﻳﻜﻦ ﻣﺤﻤﺪﺍ ﺣﺘﻰ ﻛﺎﻥ ﺃﺣﻤﺪ ،ﺣﻤﺪ ﺭﺑﻪ ﻓﻨﺒﺄﻩ ﻭﺷﺮﻓﻪ ،ﻓﻠﺬﻟﻚ ﺗﻘﺪﻡ ﺍﺳﻢ ﺃﺣﻤﺪ }{5
ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻫﻮ ﻣﺤﻤﺪ ،ﻓﺬﻛﺮﻩ ﻋﻴﺴﻰ ﻓﻘﺎﻝ :ﱫ8 7ﱪ ،ﻭﺫﻛﺮﻩ ﻣﻮﺳﻰ ﺣﻴﻦ ﻗﺎﻝ
ﻟﻪ ﺭﺑﻪ :ﺗﻠﻚ ﺃﻣﺔ ﺃﺣﻤﺪ ،ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﻲ ﻣِﻦ ﺃﻣﺔ ﺃﺣﻤﺪ .ﻓﺒﺄﺣﻤﺪ ﺫﻛﺮ ﻗﺒﻞ ﺃﻥ ﻳﺬﻛﺮ
ﺑﻤﺤﻤﺪ؛ ﻷﻥ ﺣﻤﺪﻩ ﻟﺮﺑﻪ ﻛﺎﻥ ﻗﺒﻞ ﺣﻤﺪ ﺍﻟﻨﺎﺱ ﻟﻪ ،ﻓﻠﻤﺎ ﻭﺟﺪ ﻭﺑﻌﺚ ﻛﺎﻥ ﻣﺤﻤﺪﺍ ﺃﻳﻀﺎ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
43
ﻭﺍﻟﻌﺎﻗﺐ ،ﻭﺍﻟﺤﺎﺷﺮ.
ﻭﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﻌﻠﻮﻳﺔ ﻭﺍﻟﺴﻔﻠﻴﺔ ،ﻣﻦ ﺑﺸﺮ ،ﻭﺟﻦ ،ﻭﻣﻠﻚ ،ﻓﻲ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺨﻴﺮ ﻭﻧﻌﻮﺕ ﺍﻟﻜﻤﺎﻝ.................
ﺍﻟﻤﺪﻳﻨﺔ َﻭ َﺳﺎﺋﺮ ﺑﻼﺩِ ﺍﻟﻌﺮﺏ ﻭ َﻏﻴﺮِﻫﺎَ ،ﻭ ُﺧ ّ ِ ﺍﻟﻜ ْﻔﺮ ﻣ ِ ْﻦ ّ
ﺺ ﺑﻬﺬﺍ ﺍﻻﺳﻢ؛ ﻣﻜ َﺔ َﻭ ﺑﻪ ُ َ
ﺽ، ﺍﻟﻜﻔﺮ ﺍﻷ ْﺭ َ
ُ ﻣﺜﻞ َﻣﺎ ُﻣ ِﺤ َﻲ ﺑﻪ ،ﺇﺫ ﺑﻌِﺚ ﻭﻗﺪ ﻋ ﱠﻢ ﺍﻟﻜ ْﻔ َﺮ ﺑﺄﺣ ٍﺪ َﻷﻧﻪ ﻟﻢ ﻳ ُ ْﻤ َﺢ ُ
ﺍﻟﻜﻮﻛﺐ ﺃﻭ
َ ﺠﺮ ﺃﻭ
ﺍﻟﺤ َ ﻣﻌﺎ ًﺩﺍ1؛ ﺑﻞ ﻣﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳ َ ْﻌﺒﺪ َ
ﻭﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺭﺑًّﺎ َﻭﻻ َ ُ
ّﺎﺭ ،ﻓ ُﻤ ِﺤ َﻲ ﺫﻟﻚ ﻛﻠﱡﻪ ﺑﻪ ﺣﺘّﻰ ﺃﻇﻬﺮ ﺩِﻳﻨ َ ُﻪ ﻋﻠﻰ ﻛﻞ ﺩﻳﻦ ،ﻭﻟ ّﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺒِﺤﺎﺭ ﺍﻟﻨ َ
ﺍﻟﻤﺎ ِﺣﻲ } َﻭﺍﻟ َﻌﺎﻗﺐ{ ﺃﻱ :ﺍﻟﺬﻱ ﻟﻴﺲ ﺑ َ ْﻌﺪﻩ ﻫﻲ ﺍﻟﻤﺎﺣﻴَﺔ ﻟﻸ ْﺩﺭﺍﻥ ﻛﺎﻥ ﺍﺳ ُﻤﻪ ﻓﻴﻬﺎ َ
3 2
ﺍﻟﺤﺎﺷﺮ{ ﺃﻱ: ﺁﺧﺮﻫﻢ ،ﻗﻴﻞ :ﻫﻮ ﺍﺳ ُﻤﻪ 4ﻓﻲ ﺍﻟﻨّﺎﺭِ } َﻭ َ ﻧﺒﻲ؛ ﻷﻧﻪ ﻋﻘﺐ ﺍﻷﻧﺒﻴﺎء ﺃﻱُ : ّ
ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗ َﺪﻣﻪِ؛ ﺃﻱ :ﻳَﻘﺪ ُﻣ ُﻬ ْﻢ 5ﻭ ُﻫ ْﻢ ﺧ ْﻠﻔَﻪ؛ ﺇﺫ ﻫﻮ ﺃ ّﻭﻝ َﻣﻦ ﺗَﻨﺸﻖﱡ َ ﻳﺤ ُﺸﺮ ﺍﻟﺬﻱ ْ
ﺍﻷﺭﺽ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ. ُ ﻋﻨﻪ
ِ
ﺍﺳﻤﻪ ﻣﺤ ّﻤﺪ }ﺃﻓﻀﻞ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟ ُﻌﻠﻮﻳّﺔ{ ﺃﻱ: } َﻭﺃﻧﻪ{ َﻋ ْﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ :ﺃﻥ َ
ﻫﻤﺎ ِ ﺍﻟﺴﻔﻞَِ ،ﻭﻻ ﻳﺨﻠُﻮ ﺍﻟﺨﻠﻖُ ْ ﻓﻲ ِﺟ َﻬﺔ ﺍﻟ ُﻌﻠﻮ
ﻣﻦ ﺃﺣﺪ َ ﻔﻠﻴﺔ{ ﺃﻱ :ﻓﻲ ﺟﻬﺔ ّ }ﻭﺍﻟﺴ ّ
ّ
ﺍﻟﺤ ْﺼ َﺮ
ﻭﺇﻥ ﺃﻓﺎﺩﺕ َﺍﻟﻤﺨْ ﻠ ُﻮﻗﺎﺕَ ،ﻭﻣ ِ ْﻦ -ﺍﻟﺒﻴﺎﻧﻴّ ُﺔ ْ
ﺟ ّﻦ ﻭ َﻣ َﻠﻚ{ ﺑﻴﺎﻥ َ }ﻣ ِ ْﻦ ﺑَ َﺸﺮ ﻭ ِ
ِ
ﻤﺎﺩﺍﺕ ﻭﻧ َ ْﺤﻮِ َﻫﺎ؛ ﻓﻀﻠﻪِ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ُﺫﻛﺮ ﻣِﻦ َ
ﺍﻟﺠ ﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﻻ ﻳ َ ْﻠﺰﻡ ﻣﻨﻪ َﻋﺪ ُﻡ ْ
ﺍﻟﻤﻔﻀﻮﻝَ ﺿﺮﻭﺭ ًﺓ ﻛﻤﺎ ﻣ ّﺮ} 7ﻓﻲ ﺍﻟﺪّ ﻧﻴَﺎ َﻭﺍﻵﺧﺮﺓ،
ُ ِ
ﺍﻟﻔﺎﺿﻞَ ﻓَﻀﻞ ﻷﻧﻪ 6ﺇﺫﺍ ﻓ َ
َﻀﻞ
ﺻﻔ ِ
َﺎﺕ }ﺍﻟﻜ َﻤﺎﻝ{. ﻓﻲ َﺟﻤﻴﻊ ﺍﻟﺨﻴْﺮ ﻭﻧُ ُﻌﻮﺕ{ ﺃﻱِ :
ﺑﺎﻟﻔﻌﻞ .ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺸﻔﺎﻋﺔ ،ﻳﺤﻤﺪ ﺭﺑﻪ ﺑﺎﻟﻤﺤﺎﻣﺪ ﺍﻟﺘﻲ ﻳﻔﺘﺤﻬﺎ ﻋﻠﻴﻪ ،ﻓﻴﻜﻮﻥ ﺃﺣﻤﺪ
ﺍﻟﺤﺎﻣﺪﻳﻦ ﻟﺮﺑﻪ ،ﺛﻢ ﻳﺸﻔﻊ ﻓﻴﺤﻤﺪ ﻋﻠﻰ ﺷﻔﺎﻋﺘﻪ) .ﺍﻟﻤﻮﺍﻫﺐ* .(23/2 :
ﻻ ﻣﻌﺎ ًﺩﺍ -ﺃﻱ :ﺍﻵﺧﺮﺓ .ﻣﻨﻪ. }{1
ﻟﻸﺩﺭﺍﻥ ﺃﻱ :ﺍﻷﻗﺬﺍﺭ .ﻣﻨﻪ. }{2
ﻛﺎﻥ ﺍﺳﻤﻪ ﻓﻴﻬﺎ ﺃﻱ :ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺒﺤﺎﺭ .ﻣﻨﻪ. }{3
ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﻨﺎﺭ ﺃﻱ :ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ .ﻣﻨﻪ. }{4
ﻳَﻘﺪ ُﻣﻬﻢ ﺃﻱ :ﻳﺘﻘﺪﻣﻬﻢ. }{5
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{6
ﻛﻤﺎ ﻣﺮ -ﻓﻲ ﺷﺮﺡ ﻗﻮﻟﻪ :ﺃﻛﺮﻡ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪﺍ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎء. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 44
ﻓﺈﻥ ﺁﻳﺎﺗﻪ ﻭﻣﻌﺠﺰﺍﺗﻪ ﺃﺑﻬﺮ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻤﻌﺠﺰﺍﺕ..................
ﺮﺕ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎء ﻓﻲ ﺗﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎء ﻋﻠﻰ ﺍﻟﻤﻼﺋﻜﺔ، ﺍﻋﻠﻢ :ﺃﻧﻪ ﻗَ ْﺪ ﻛﺜُ ْ
ﺍﻟﺴﻨﺔ ﻣ ِ ْﻦ ﻃَ ﺮﻳﻖﺾَ ،ﻭ ُﺧﻼﺻ ُﺔ ﺍﻟ َﻘ ْﻮ ِﻝ ﻋﻠﻰ َﻣ ْﺬﻫﺐ ﺃ ْﻫﻞ ّ ﻀﻬﻢ ﻋﻠﻰ ﺑ َ ْﻌ ٍ َﻭﺗَﻔْﻀﻴﻞ ﺑ َ ْﻌ ِ
ﺛﻢ ﺗﻠﻲ ُﺭﺗْﺒ ُﺔ ﺍﻷﻧﺒﻴﺎء ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻧﺒﻴﱡﻨﺎ ﻣﺤ ّﻤﺪ ّ ،€ ﺃﻥ ﺍﻷﻓﻀﻞ ﻋﻠﻰ ْ ﺍﻷﺷﻌﺮﻱّ :1 ْ
ﺍﻟﻠﻘﺎﻧﻲ :2 ﱡ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ
ُ ﺍﻟﻤﻼﺋﻜﺔ .ﻗﺎﻝ ﺮﺍﺗﺒﻬﻢ ،ﺛﻢ ﺗﻠﻲ ُﺭﺗْﺒﺘَﻬﻢ ُﺭﺗْﺒ ُﺔ َ ْ ﺗﻔﺎ ُﻭﺕ َﻣ
ﺚ ﺑﺤﻴْ ُ ُ
ﺍﻟﺘﻔﻀﻴﻞ َ ﻳﻜﻮﻥ ﺍﻟﺤ ْﻜﻢ؛ ﺍﻧﺘﻬﻰ .3ﻟﻜﻦ ﻳَﻨﺒﻐﻲ ﺃﻥ ُ ﻳﺠﺐ ﺍﻻﻋﺘﻘﺎ ُﺩ ﺑﻬﺬﺍ ُ ُ ﻫﻜﺬﺍ
ﻮﻝ؛ ﻷﻧﻬﻢ ُﻣ ْﺴﺘُﻮﻥ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻢ ﻻ ﻧ ُﻔ ّﺮﻕ ﺑﻴﻦ ﺃﺣ ٍﺪ ﺍﻟﻤﻔﻀ ِ
ُ ﻻ ﻳُﻔﻀﻲ ﺇﻟﻰ ﺗَﻨْﻘﻴﺺ
ﻭﻣ ْﻌﻨﻰ :ﺃﻧﻪ ﺃﻓْﻀﻞ -ﺃﻧﻪ ﺃﻛﺜﺮ ﺛﻮﺍﺑًﺎ؛ ﻭﺍﷲ ﺃﻋﻠﻢ. ﻣﻨﻬﻢَ ،
ﺍﻟﻌﻼﻣ ُﺔ ﻠﺔ ،ﻭﻫﻲ َ ﺍﻟﺨ ْﻠﻖ} 5ﻓﺈﻥ ﺁﻳﺎﺗﻪ ِ{ َﺟ ْﻤﻊ ٍ
ﺁﻳﺔ ﺑﻮ ْﺯﻥ ﻓَ ْﻌ ٍ ﻭﺃ ّﻣﺎ ﻛﻮﻧ ُ ُﻪ 4ﺃ ْﻓﻀﻞَ َ
َ
ﺃﻏﻠﺐ
ُ }ﺃﺑﻬﺮ{ ﺃﻱ:
ُ ﺠﺰﺍﺗﻪ{ ﺳﻴَﺄﺗﻲ ﺑﻴﺎﻥ ﺍﻟ ُﻤ ْﻌﺠﺰﺓ ﻋﻼﻣﺎﺕ ﺛﺒُﻮﺕ ﻧ ُﺒ ﱠﻮﺗﻪِ }ﻭ ُﻣ ْﻌ ِ
ِ ﺃﻱ:
ﻧﺒﻲ ﺇﻧﻤﺎ ﻫﻲ ُﻣ ْﻘﺘﺒﺴ ٌﺔ 6ﻣِﻦ ﻧ ُﻮﺭﻩ7؛ ﻛﻞ ﱟ ِ
ﺠﺰﺍﺕ ﱢ }ﺍﻵﻳﺎﺕ َﻭﺍﻟﻤﻌﺠﺰﺍﺕ{ ﻷﻥ ِ
ﺁﻳﺎﺕ َﻭ ُﻣ ْﻌ ِ
ﻛﺎﻟﺸ ْﻤﺲ 8ﻭ ُﻫ ْﻢ ﻛﺎﻟﻜﻮﺍﻛﺐ ﻓﻬﻲ ﻏﻴﺮ ُﻣﻀﻴﺌَﺔ ﺑِﺬﺍﺗﻬﺎ ،ﻭﺇﻧﻤﺎ ﻫﻲ ُﻣﺴﺘ ِﻤ ّﺪ ٌﺓ ﻷﻧﻪ ّ €
ﻫﻮ :ﻋﻠﻲ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ،ﺃﺑﻮ ﺍﻟﺤﺴﻦ ،ﻣﻦ ﻧﺴﻞ ﺍﻟﺼﺤﺎﺑﻲ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ، }{1
ﻣﺆﺳﺲ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ،ﻛﺎﻥ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ .ﺗﻠﻘﻰ ﻣﺬﻫﺐ ﺍﻟﻤﻌﺘﺰﻟﺔ
ﻭﺗﻘﺪﻡ ﻓﻴﻬﻢ ،ﺛﻢ ﺭﺟﻊ ﻭﺟﺎﻫﺮ ﺑﺨﻼﻓﻬﻢ ،ﻗﻴﻞ :ﺑﻠﻐﺖ ﻣﺼﻨﻔﺎﺗﻪ ﺛﻼﺛﻤﺌﺔ ﻛﺘﺎﺏ .ﻣﻦ ﺃﺷﻬﺮ
ﻛﺘﺒﻪ) :ﺇﻣﺎﻣﺔ ﺍﻟﺼﺪﻳﻖ() ،ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺠﺴﻤﺔ() ،ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﻴﻦ() ،ﺍﻹﺑﺎﻧﺔ
ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ() ،ﺍﻟﻠﻤﻊ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﺒﺪﻉ( .ﻭﻟﺪ ﺳﻨﺔ 260ﻫـ ﻓﻲ
ﺍﻟﺒﺼﺮﺓ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 324ﻫـ ﺑﺒﻐﺪﺍﺩ.
ﻫﻮ :ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺴﻦ ﺍﻟﻠﻘﺎﻧﻲ ،ﺃﺑﻮ ﺍﻻﻣﺪﺍﺩ ،ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ،ﻓﺎﺿﻞ ﻣﺘﺼﻮﻑ ﻣﺼﺮﻱ }{2
ﻣﺎﻟﻜﻲ ،ﻧﺴﺒﺘﻪ ﺇﻟﻰ ﻟﻘﺎﻧﺔ ﻣﻦ ﺍﻟﺒﺤﻴﺮﺓ ﺑﻤﺼﺮ .ﻟﻪ ﻛﺘﺐ ﻣﻨﻬﺎ) :ﻋﻤﺪﺓ ﺍﻟﻤﺮﻳﺪ ﻟﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ(،
)ﺗﻠﺨﻴﺺ ﺍﻟﺘﺠﺮﻳﺪ ﻟﻌﻤﺪﺓ ﺍﻟﻤﺮﻳﺪ() ،ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ ﻟﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( ،ﻛﻠﻬﺎ ﻓﻲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺘﻪ
ﺍﻟﻤﺸﻬﻮﺭﺓ) :ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( ،ﺗﻮﻓﻲ ﺑﻘﺮﺏ ﺍﻟﻌﻘﺒﺔ ﻋﺎﺋﺪﺍ ﻣﻦ ﺍﻟﺤﺞ ﺳﻨﺔ 1041ﻫـ.
ﺃﻱ :ﻗﺎﻟﻪ ﻓﻲ) :ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ ﻟﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ(. }{3
ﻛﻮﻧﻪ -ﻣﺤﻤﺪ .€ }{4
ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ،ﺃﻧﻪ ﻇﻬﺮ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻣﻦ ﺍﻟﺒﻌﺪ ،ﻓﻘﺎﻝ َ » :€ﻫﺬَﺍ َﺳﻴ ﱢ ُﺪ }{5
ﺍﻟﻌ َﺮﺏ«، ﻴﻦ َﻭ ُﻫ َﻮ َﺳﻴ ﱢ ُﺪ َﺃﻟﺴﺖ ﺑﺴﻴﺪ ﺍﻟﻌﺮﺏ؟ ﻓﻘﺎﻝ» :ﺃﻧَﺎ َﺳﻴ ﱢ ُﺪ ﺍﻟ ْ َﻌﺎﻟ َ ِﻤ َ َ ﺏ« ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ: ﺍﻟﻌ َﺮ ِ
َ
ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎء ،ﺑﻞ ﺃﻓﻀﻞ ﺧﻠﻖ ﺍﷲ ﻛﻠﻬﻢ) .ﻣﻮﺍﻫﺐ* .(123/3 :
ﻣﻘﺘﺒﺴﺔ ﺃﻱ :ﻣﻜﺘﺴﺒﺔ. }{6
ﻣﻦ ﻧﻮﺭﻩ -ﻣﺤﻤﺪ .€ }{7
ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺒُﻮﺻﻴﺮﻱ ﻓﻲ )ﺑُﺮﺩﺗﻪ(: }{8
ﻟﻠﻨﺎﺱ ﻓﻲ ﺍﻟ ﱡﻈﻠَ ِﻢِ ْﻮﺍﺭﻫﺎﻳ ُ ْﻈﻬِ ْﺮ َﻥ ﺃﻧ َ ِ
ﺲ ﻓ َْﻀ ٍﻞ ُﻫ ْﻢ ﻛ ََﻮﺍﻛﺒُﻬﺎ - 54ﻓﺈﻧ ﱠ ُﻪ ﺷَ ْﻤ ُ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
45
ﻭﺃﺷﻬﺮﻫﺎ ،ﻭﺃﻣﺘﻪ ﺃﺯﻛﻰ ﺍﻷﻣﻢ ﻭﺃﻛﺜﺮﻫﺎ ،ﻭﺫﺍﺗﻪ ﺃﻛﻤﻞ ﺍﻟﺬﻭﺍﺕ ﻭﺃﻃﻬﺮﻫﺎ...،
ﻧﺒﻲ ُﻣ ْﻌﺠﺰ ًﺓ ﺇﻻ َﻭ ِﻋﻨْﺪ ﻧَﺒﻴﱢﻨﺎ ﻣِﺜْﻠُﻬﺎ ،ﺃﻭ ﻣﺎ ﻫﻮ ﺃﺑﻠﻎ ﻣﻨﻬﺎ ﻛﻤﺎ
ﺕ 1ﱞ ﻣ ِ ْﻦ ﻧُﻮﺭ َﻫﺎ ،ﻓﻠﻢ ﻳ ُ ْﺆ َ
ﻧﺒّ ُﻬﻮﺍ 2ﻋﻠﻰ ﺫﻟﻚ }ﻭﺃﺷ َﻬﺮ َﻫﺎ{ ﻭﻳَﻜﻔﻲ ﻟﻚ ﻓﻲ ﺫﻟﻚ :ﺷُ ْﻬﺮﺓ ﺍﻟ ُﻘ ْﺮﺁﻥ َ
ﺍﻟﻌﺰﻳﺰِ ﺍﻟﺬﻱ ﻻ
ﻘﺮﺽَ 3ﻣ َﺪﻯ ﺍﻟ ّﺪ ُﻫﻮﺭ ﺩﻻﺋﻠُﻪ. ﻋﺠﺎﺋﺒُ ُﻪ ،ﻭﻻ ﻳَﻨْ ُﺗﻨْﺘﻬﻲ َ
ﺷﻬﺪﺍء ﻋﻠﻰ
َ ﺃﻃﻬﺮ ُﻫ ْﻢَ ،ﻭﻟﺬﻟﻚ ﻛﺎﻧﻮﺍ ُﻋ ُﺪﻭﻻ
ُ }ﻭ{ﺃﻥ }ﺃ ّﻣﺘﻪ ﺃﺯﻛﻰ ﺍﻷﻣﻢ{ 4ﺃﻱ: ّ
ﺍﻟﻨﺎﺱ ،5ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ= < ; :ﱪ 6ﺍﻵﻳﺔ} 7ﻭﺃﻛﺜﺮ َﻫﺎ{ ﻛﻤﺎ
ﻮﻥ ﺃ ْﻛﺜَ َﺮ ُﻫ ْﻢ 8ﺗَﺎﺑ ِ ًﻌﺎ«.
ﺃﻥ ﺃ ُﻛ َ
»ﻭﺃﻧَﺎ ﺃ ْﺭ ُﺟﻮ ْ
ﻗﺎﻝ َ :€
ﻛﻤﺎﻝ ﺫﺍﺗﻪِ :9ﺛﻨﺎء ﺃﻃﻬﺮ َﻫﺎ{ ﻭﻳﻜﻔﻴﻚ ﻓﻲ َ }ﻭ{ﺃﻥ }ﺫﺍﺗَﻪ{ } €ﺃﻛﻤﻞ ﺍﻟﺬﻭﺍﺕ َﻭ ُ ّ
ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ﺑﻘﻮﻟﻪ :ﱫn m l kﱪ ،10ﻭﻗﻮﻟﻪ » :€ﺇ ﱠﻥ ﺍﷲ َ ﺑ َ َﻌﺜَﻨِﻲ ﺑِﺘَ َﻤﺎﻡِ
}ﻛﺎﻥ ﺧُ ْﻠ ُﻘ ُﻪ
َ ﻭﻗﻮﻝ َﻋﺎﺋﺸ َﺔ : ُ َﻣﻜَ ﺎﺭِﻡِ ﺍﻷﺧْ ﻼ ِﻕَ ،ﻭ َﻛ َﻤﺎ ِﻝ َﻣ َﺤﺎ ِﺳ ِﻦ ْ
ﺍﻷﻋ َﻤﺎ ِﻝ«،
ﻼﺏِ ﺍﻟﻘﺮﺁﻥ{ .ﻭﻧﺎﻫﻴﻚ ﺃﻳﻀﺎ ﻓﻲ ﻃَ ﻬﺎﺭﺗﻪِ :ﻗﻮﻟﻪ » :€ﻟ َ ْﻢ ﻳ َ َﺰ ِﻝ ﺍﷲ ُ ﻳَﻨْ َﻘﻠُﻨِﻲ ﻣ ِ َﻦ ْ
ﺍﻷﺻ َ
ﺆﺕ -ﺃﻱ :ﻟﻢ ﻳﻌﻂ. ﻓﻠﻢ ﻳ ُ َ }{1
ﻭﷲ ﺩ ّﺭ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﺒﻮﺻﻴﺮﻱ َﺣﻴْﺚ ﻗﺎﻝ: }{2
َﺖ ﻣ ِ ْﻦ ﻧ ُﻮﺭِﻩ ِ ﺑِﻬِ ِﻢ) .ﺍﻟﺒﺮﺩﺓ(. ﻓﺈﻧﱠﻤﺎ ﺍﺗ َﱠﺼﻠ ْ َ - 53ﻭ ُﻛ ﱡﻞ ﺁﻱٍ ﺃﺗَﻰ ﺍﻟ ﱡﺮ ْﺳ ُﻞ ﺍﻟ ِﻜﺮﺍ ُﻡ َ
ﺑﻬﺎ
ﻭﻓﻲ )ﺍﻟﻤﻨﺢ( ﻓﻲ ﺷﺮﺡ ﻗﻮﻟﻪ:
ﺎﺭ ُﻩ ﺍﻟ ْ ُﻔ َﻀﻼ ُء .ﻣﺎ ﺗﻜﻔﻴﻚ ﻓﺮﺍﺟﻌﻪ. ﺍﺳﺘ َ َﻌ َ ُ - 142ﻛ ﱡﻞ ﻓ َْﻀ ٍﻞ ﻓﻲ ﺍﻟ ْ َﻌﺎﻟ َ ِﻤ َ
ﻴﻦ ﻓَ ِﻤ ْﻦ ﻓ َْﻀـ ــ ِﻞ ﺍﻟﻨ ﱠﺒ ِ ﱢﻲ ْ
ﻭﻻ ﻳﻨﻘﺮﺽ ﺃﻱ :ﻻ ﻳﻨﻘﻄﻊ. }{3
ﺍﻟﺠ ْﻬﻞ ،ﻭﺍﻟﻌﻤﻞ ﻋﻦ ﺍﻟﻌﺼﻴﺎﻥ .ﻣﻨﻪ. ﺃﻱ :ﻣﺰ ّﻛﻴﻦ ﺑﺎﻟﻌﻠﻢ ﻋﻦ َ }{4
ﺃﻱ :ﻟﻤﺎ ﺟﺤﺪﺕ ﻛﻔﺎﺭ ﺍﻷﻣﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺗﺒﻠﻴﻎ ﺍﻷﻧﺒﻴﺎء ﺑﻘﻮﻟﻬﻢ :ﱫW V U T S Rﱪ، }{5
ﻓﻴﺸﻬﺪُﻭﻥ
َ ﻳﻄﺎﻟﺐ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻷﻧﺒﻴﺎء ﺍﻟﺒﻴّﻨﺔ ﻣﻊ ﻋﻠﻤﻪ ﻹﻟﺰﺍﻡ ﺍﻟﻤﻨﻜﺮﻳﻦ ،ﻓﻴُﺆﺗﻰ ﺑﺄ ّﻣﺔ ﻣﺤﻤﺪ €
ﺃﻧﻬﻢ ﻗﺪ ﺑﻠّﻐُﻮ ُﻫﻢ ﺍﻟﺮﺳﺎﻟﺔ؛ ﻭﻛُﺬﺑُﻮﺍ ،ﻓﻴﻘﻮﻝ ﺍﻟﻜﻔﺎﺭ :ﻣِﻦ ﺃﻳﻦ َﻋﺮﻓﺘﻬﻢ ﻭﺃﻧﺘﻢ ﺃﺗﻴﺘﻢ ﺑ َ ْﻌﺪﻧﺎ؟!
ﻓﻴﻘﻮﻟﻮﻥ :ﻋﻠﻤﻨﺎ ﺫﻟﻚ ﺑﺈﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻨﺎﻃﻖ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﺍﻟﺼﺎﺩِﻕ ،ﻓﻴﺆﺗﻰ
ﺑﻤﺤﻤﺪ €ﻓﻴ ُ ْﺴﺄﻝ ﻋﻦ ﺣﺎﻝ ﺃ ّﻣﺘﻪ ﻓﻴﺸﻬﺪ ﺑ ِ َﻌ َﺪﺍﻟﺘﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ> ? @ A
E D C Bﱪ .ﻣﻨﻪ.
ﺃﻱ :ﺧﻴﺎﺭﺍ ُﻋﺪُﻭﻻ) .ﻣﻨﺢ :ﺻـ .(664 }{6
ﻋﺪﻭﻻ -ﺃﻱ :ﻣﺰ ّﻛﻴﻦ ﺑﺎﻟﻌﻠﻢ ﻋﻦ ﺍﻟﺠﻬﻞ ﻭﺍﻟﻌﻤﻞ ﻋﻦ ﺍﻟﻌﺼﻴﺎﻥ .ﻣﻨﻪ.
ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ .143 }{7
ﺃﻛﺜﺮﻫﻢ -ﺃﻱ :ﺍﻷﻧﺒﻴﺎء. }{8
ﺫﺍﺗﻪ -ﻣﺤﻤﺪ .€ }{9
ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ :ﺍﻵﻳﺔ .4 }{10
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 46
ﻭﻫﻮ ﺳﻴﺪ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ ،ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ) :ﺃﻧَﺎ ﺃ ْﻛ َﺮ ُﻡ
ﻳﻦ َﻋﻠَﻰ ﺍﷲ َﻭﻻ ﻓَﺨْ َﺮ( ،ﻭﺃﻳﻀﺎ ﻓﻴﻪ) :ﺃﻧَﺎ َﺳﻴﱢ ُﺪ َﻭﻟ َ ِﺪ ﺁ َﺩ َﻡ، ﻴﻦ َﻭﺍﻵ ِﺧﺮِ َ ﺍﻷ ﱠﻭﻟ ِ َ
ﺖ ﻟ ِ َﻮﺍﺋِﻲ( ،ﻭﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﻗﺼﻴﺪﺓ )ﺍﻟﺒﺮﺩﺓ(.......: ﺁ َﺩ ُﻡ َﻭ َﻣ ْﻦ ُﺩﻭﻧ َ ُﻪ ﺗ َ ْﺤ َ
ﺑﺎﻟﻐﺴﻞ
ْ ﺼ ًّﻔﻰ ُﻣ َﻬ ّﺬﺑًﺎ« ،ﻛﻴﻒ ﻭﻗَ ْﺪ ﻃ ّﻬﺮ ﺍﷲ ﻗَ ْﻠﺒﻪﺍﻟﻄﺎ ِﻫ َﺮﺓ ِ ُﻣ َ
ﺍﻟﻄﻴﱢﺒَ ِﺔ ﺇﻟ َﻰ ﺍﻷ ْﺭ َﺣﺎﻡِ ﱠ
ﱠ
ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻪ َﻣﺨﻠﻮﻕٌ . ﺗﻜﺮﻳﻤﻪ ،ﺑ ِ َﻤﺎ ْ ﺗﻄﻬﻴﺮﻩ َﻭ ْ ﺲ ﻣ ّﺮﺍﺕ ،ﻟﺘﻜﻤﻴﻠﻪ َﻭ ْ َﺧ ْﻤ َ
ُ
ﻭﺑﻴﺎﻥ ﺧﺮﻳﻦ ،ﻛﻤﺎ َﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ- {: ﺳﻴﺪُ ﺍﻷ ّﻭﻟﻴﻦ َﻭﺍﻵ ِ }ﻭﻫﻮ ّ
ﺍﺻﻄﻼﺡ ﺍﻟ ُﻤﺤ ّﺪﺛِﻴﻦ َﻣ ْﺬﻛﻮﺭ ﻓﻲ »ﻧﺨﺒﺔ ﻫﻤﺎ ﻣِﻦ ْ َﻣ ْﻌﻨﻰ ﺍﻟﺼﺤﻴ ِﺢ َﻭﺍﻟﺤﺴﻦ َﻭﻏﻴْﺮِ َ
ﻳﻦ َﻋ َﻠﻰ ﺍﷲ ِ({ ﺃﻱِ :ﻋﻨْﺪ ُﻩ }) َﻭﻻ ﻴﻦ َﻭﺍﻵ ِ
ﺧﺮ ِ َ ﺍﻟﻔﻜﺮ« 1ﻭﻏﻴْﺮﻩ )} -ﺃﻧ َﺎ ﺃ ْﻛ َﺮ ُﻡ 2ﺍﻷ ﱠﻭﻟ ِ َ
ﻭﺍﻟﺠﺎﻩ ِ ﺃﻱ :ﻻ ﺍﻟﻔﺨﺮ :ﺍﻟﻤﺒَﺎ َﻫﺎ ُﺓ ﺑﺎﻷﺷﻴَﺎء ﺍﻟﺨﺎﺭِ َﺟ ِﺔ َﻋﻦ ﺍﻹ ْﻣﻜﺎ ِﻥ ﻛَﺎﻟﻤﺎﻝ َ ُ َﻓ ْﺨ َﺮ({
ﻟﻠﻮﺍﻗﻊ ،ﻭ ُﻣ َﺤ ﱢﺪﺛﺎ ﻟﻠﻨ ﱢ ْﻌ َﻤﺔ، ﺗﻔﺎﺧﺮﺍ ﻭﻻ ﺗَﻄﺎ ُﻭﻻً ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﺑﻞ ﺃﻗﻮﻟﻪ ُﻣﻄﺎﺑ ًﻘﺎ َ ً ﺃﻗﻮﻟ ُﻪ
ﺃﻋﻠﻰ ﻣﻨﻪ؛ ﺃﻱ :ﻻ ﻳﺠﺐ ﺃﻥ ﻳُﺒﻠﱠﻎ ﻟﻴُ ْﻌ َﺮﻑ َﻭﻳ ُ ْﻌﺘ َﻘﺪ ،ﻭﻗﻴﻞ :ﺃﻱ :ﻻ ﻓ َْﺨﺮ ْ ُ ﻭ ُﻣﺒﻠﱢﻐﺎ َ
ﺑﻤﺎ
ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ })ﺃﻧ َﺎ َﺳﻴﱢﺪُ َﻭﻟَﺪِ ِ ﺃﻛﺮﻣ ُﻬ ْﻢ }ﻭﺃﻳﻀﺎ ﻓﻴﻪ {:ﺃﻱ: ﻋﻈﻤﺔ ﺃﻋﻠﻰ ﻣ ِ ْﻦ ﻛﻮﻧﻪِ َ َ
ﺍﻟﺤ ْﻤ ِﺪ َﻭﻻ ﻓَﺨْ َﺮَ ،ﻭ َﻣﺎ ﻣ ِ ْﻦ ﻧَﺒ ِ ﱟﻲ ﻳ َ ْﻮ َﻣﺌ ِ ٍﺬ ﻓ ََﻤ ْﻦ ﺎﻣ ِﺔ َﻭﻻَ ﻓَﺨْ َﺮَ ،ﻭﺑِﻴَ ِﺪﻱ ﻟ ِ َﻮﺍ ُء َ
ﺁ َﺩ َﻡ{ ﻳ َ ْﻮ َﻡ ﺍﻟﻘِﻴَ َ
ﺖ ﻟ ِ َﻮﺍﺋِﻲ({ ﻭﺳﻴﺄﺗﻲ ﺭﻭﺍﻳﺔ)} :ﺁ َﺩ ُﻡ َﻭ َﻣ ْﻦ ُﺩﻭﻧ َ ُﻪ ﺗ َْﺤ ٍَ ﺖ ﻟ ِ َﻮﺍﺋِﻲ« ،ﻭﻓﻲ ِﺳ َﻮﺍ ُﻩ ﺇﻻﱠ ﺗ َ ْﺤ َ
ﺁﺩﻡ ،ﺑﻞ ﻀﻞ ﻣ ِ ْﻦ َ ﻛﺮ ﺍﻟﻠﻮﺍء ِ .ﻗﻴﻞ :3ﻗﻮﻟ ُﻪ) :ﺃﻧَﺎ َﺳﻴﱢ ُﺪ َﻭﻟ َ ِﺪ ﺁ َﺩ َﻡ( ﻻ ﻳﺪ ُّﻝ ﻋﻠﻰ ﻛ ْﻮﻧﻪِ ﺃ ْﻓ َ ﺫِ ُ
ﺃﻓﻀ ُﻞ ﻣ ِ ْﻦ َ
ﺁﺩﻡ، ﺃﻥ ﻓﻲ ﻭﻟﺪ ﺁﺩﻡ َﻣ ْﻦ ﻫﻮ َ ﺍﻟﻤ ْﻌﻠُﻮﻡّ : ﺑﺄﻥ ﻣ ِ َﻦ َ
ﺎﺏّ :4 ﻣ ِ ْﻦ ﺃ ْﻭﻻﺩﻩِ ،ﻭﻳ ُ َﺠ ُ
ﺍﻟﻤ ْﻔ ُﻀﻮﻝ ﺃ ْﻭﻟﻰ} 5ﻭﻛﻤﺎ َﻭ َﺭ َﺩ ﻓﻲ ﻗﺼﻴﺪَﺓ )ﺍﻟﺒُ ْﺮ َﺩﺓ({: ﻓﻌﻠﻰ َ ﻓﻀﻞ ﻋﻠﻰ ﺍﻷﻓﻀ ِﻞ َ َ ﻓﺈﺫﺍ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻧﺨﺒﺔ ﺍﻟﻔﻜﺮ ﻓﻲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ .ﻓﺮﺍﺟﻌﻪ. }{1
ﻧﺨﺒﺔ ﺍﻟﻔﻜﺮ -ﻣﻌﻨﺎﻩ :ﺧﻴﺎﺭﻫﻢ} .ﺹ{.
ﺃﻛﺮ ُﻡ -ﻓﺎﻋﻞ َﻭ َﺭ َﺩ. }{2
ﺳﻌﺪ ﺍﻟﺪﻳﻦ ،ﺃﻱ :ﻭﺍﺳﺘﺪﻝ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﻟﻤﻄﻠﻖ ﺃﻓﻀﻠﻴﺘﻪ €ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ: }{3
ﱫ2 1 0 / .ﱪ ،ﻗﺎﻝ :ﻷﻧﻪ ﻻ ﺷﻚ ﺃﻥ ﺧﻴﺮﻳﺔ ﺍﻷﻣﺔ ﺑﺤﺴﺐ ﻛﻤﺎﻟﻬﻢ ﻓﻲ ﺍﻟﺪﻳﻦ،
ﻭﺫﻟﻚ ﺗﺎﺑﻊ ﻟﻜﻤﺎﻝ ﻧﺒﻴﻬﻢ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻮﻧﻪ) .ﺍﻟﻤﻮﺍﻫﺐ* .(122/3 :
ﻟﻜﻦ ﻗﺎﻝ ﺍﻟﺨﻴﺎﻟﻲ :ﻓﻲ ﺍﻟﺠﻮﺍﺏ ﺿﻌﻒ ،ﺇﺫ ﻗﺪ ﻗﻴﻞ :ﺑﺄﻥ ﺁﺩﻡ ﻫﻮ ﺍﻷﻓﻀﻞ؛ ﻟﻜﻮﻧﻪ ﺃﺑﺎ }{4
ﺍﻟﺒﺸﺮ .ﻓﺮﺍﺟﻌﻪ .ﻣﻨﻪ.
ﺃﻗﻮﻝ :ﻗﺪ ﺳﺌﻠﺖ ﻋ ّﻤﺎ ﺣﻜﺎﻩ ﺍﻟﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ :ﺃﻧﻪ ﻭﺭﺩ ﺇﻟﻰ ﻣ ِ ْﺼﺮ ﻧﺼﺮﺍﻧﻲ ﻣِﻦ ﺍﻟﻔﺮﻧﺞ ﻭﻗﺎﻝ ﻟﻲ: }{5
ﻓﻌﻘﺪ ﻟﻪ ﻣﺠﻠﺲ ﺑﺪﺍﺭ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻜﺎﻣﻠﻴﺔ ،ﻭﺭﺃﺱ ﺍﻟﻌﻠﻤﺎء ﺇﺫ ﺫﺍﻙ ﺷﺒﻬﺔ ﺇﻥ ﺃﺯﻟﺘﻤﻮﻫﺎ ﺃﺳﻠﻤﺖَ ،
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
47
ﺣﺪ ﻓﻴﻌﺮﺏ ﻋﻨﻪ ﻧﺎﻃﻖ ﺑﻔﻢ ﻓﺈﻥ ﻓﻀﻞ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﺲ ﻟﻪ
ﺍﻟﻤﺸ ُﻬﻮﺭﺓ ِ ﺑـ»ﺍﻟﺒُ ْﺮﺩﺓ« ﺍﻟﺘﻲ َﻣ ْﻄﻠ ُﻌﻬﺎ» 1ﺃﻣ ِ ْﻦ ﺗ َ َﺬ ّﻛﺮ« ﺍﻫـ ،ﻟﻠﻌﺎﺭﻑ
ﺃﻱ :ﺍﻟﻘﺼﻴ َﺪﺓ ِ َ
ﺍﻟﻌ ِ
ﺪﻳﻤﺔ »ﺍﻟﻬ ْﻤﺰِﻳﱠﺔ« َ
َﺻﻴﺮﻱ ﺻﺎﺣﺐ َ
2 ﺍﻟﺸ َﻌﺮﺍء ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟ ّﺪﻻ ِ ﺼﺢ ﱡﺍﻟﺮﺑﺎﻧﻲ ﺃ ْﻓ ُ
ﺍﻟﻨﻈﻴﺮ ،ﺷﻜﺮ ﺍﷲ َﺳ ْﻌﻴَ ُﻪ َﻭﻧﻔﻌﻨﺎ ﺑﺄﻧْﻔﺎﺳﻪِ ،ﻭﺍﻟﻘﺼﻴ َﺪﺓ -ﻓﻲ ﺍﻟﻘﺎﻣﻮﺱَ :ﻣﺎ ﺗ ﱠﻢ َﺷ ْﻄ ُﺮ
ﺑﺎﻟﻜ ْﺴﺮ -ﺃﻱ :ﺍﻟﻘِﻄﻌﺔ.
ﺃﺑْﻴﺎﺗﻪ ﻭﻟﻴﺲ ﺇﻻ ﺛﻼﺛﺔ ﺃﺑﻴﺎﺕ ﻓ ََﺼﺎﻋ ًﺪﺍ ،ﻣ ِ َﻦ ﺍﻟﻘ ِ ْﺼﺪﺓ َ -
ﺏ َﻋﻨْ ُﻪ ﻧ َﺎ ِﻃﻖٌ ﺑ ِ َﻔ ِﻢ{
َﺣ ﱞﺪ َﻓ ُﻴ ْﻌﺮ ِ َ } َﻓﺈ ِ ﱠﻥ َﻓ ْﻀ َﻞ َﺭ ُﺳﻮ ِﻝ ﺍﷲ ِ ﻟَﻴْ َ
ﺲ ﻟَ ُﻪ
ﺼﻠُﻮﻥ ﺇﻟﻰ ﺎﺕ َﻭﺍﻟﻨ َّﻬﺎﻳ َ ِ
ﺎﺕ ﻻ ﻳ َ ِ ﺼﻰ ﺍﻟﻐﺎﻳ َ ِ
ﻭﺇﻥ ﺍﻧﺘ ُﻬﻮﺍ ﺇﻟﻰ ﺃﻗْ َ
ﺍﺡ ْ ﻳﻌﻨﻲّ :
ﺇﻥ ﺍﻟ ُﻤ ّﺪ َ
ُﺭﻓْﻌﺘﻪ؛ ﺇﺫ ﻻ ﺣ ّﺪ ﻟﻪ.
3
ﺍﻟﻌﺎﺭﻑ ﺍﻟﺮﺑّﺎﻧﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﻧﻲ ÷ ﺣﻜﺎﻳﺔ َﻣﻠﻴﺤﺔ :ﻗﺎﻝ ﺍﻹﻣﺎﻡ َ
ﻭﺭ َﺯ ﻗﻨَﺎ ﻣ ِ ْﻦ 5
ﺍﻟﻌﺎﺭﻑ ﺃﺑﺎ ﺍﻟﻤﻮﺍﻫﺐِ ﺍﻟﺸﺎﺫﻟﻲ ÷ َ
َ ﻓﻲ »ﻃَ ﺒَ َﻘﺎﺗﻪِ« :4ﺇﻥ ﺍﻟﺸﻴﺦ
ﺍﻟﺸﻴﺦ ﻋ ّﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺼﺮﺍﻧﻲ ﻭﺍﻟﻨﺎﺱ ﻳﺴﻤﻌﻮﻥ :ﺃﻱّ ﺃﻓﻀﻞ ﻋﻨﺪﻛﻢ :ﺍﻟﻤﺘﻔﻖ
ﻋﻠﻴﻪ ﺃﻭ ﺍﻟﻤﺨﺘﻠﻒ ﻓﻴﻪ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ ﻋ ّﺰ ﺍﻟﺪﻳﻦ :ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺼﺮﺍﻧﻲ :ﻗﺪ ﺍﺗﻔﻘﻨﺎ ﻧﺤﻦ
ﻭﺃﻧﺘﻢ ﻋﻠﻰ ﻧﺒ ّﻮﺓ ﻋﻴﺴﻰ؛ ﻭﺍﺧﺘﻠﻔﻨﺎ ﻓﻲ ﻧﺒﻮﺓ ﻣﺤﻤﺪ ،€ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﻴﺴﻰ ﺃﻓﻀﻞ ﻣﻦ ﻣﺤﻤﺪ،
ﺠﻠﺲ ﻭﺍﺿﻄﺮﺏ ﺃﻫﻠﻪ ،ﺛﻢ ﺍﻟﻤ ُ
ﺗﺞ َﻓﺄﻃﺮﻕ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺳﺎﻛﺘًﺎ ﻣِﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﻟﻰ ﺍﻟﻈﻬﺮ ﺣﺘﻰ ﺍ ْﺭ ّ
ﺭﻓﻊ ﺍﻟﺸﻴﺦ ﺭﺃﺳﻪ ﻭﻗﺎﻝ :ﻋﻴﺴﻰ ﻗﺎﻝ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﱫ8 7 6 5 4 3 2ﱪ ّ
]ﺍﻟﺼﻒ :ﺍﻵﻳﺔ ،[6
ﺑﺸﺮ ﺑﻪ ،ﻓﺄﻗﺎﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺍﻟﻨﺼﺮﺍﻧﻲ ﻭﺃﺳﻠﻢ، ﻓﻴﻠﺰﻣﻚ ﺃﻥ ﺗﺘﺒﻌ ُﻪ ﻓﻴﻤﺎ ﻗﺎﻝ ،ﻭﺗﺆﻣﻦ ﺑﺄﺣﻤﺪ ﺍﻟﺬﻱ ّ
َ
ﺑﺄﻧﻪ ﻛﻴﻒ ﺃﻗﺎﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻛﻮﻥ ﻣﺤﻤﺪ €ﺃﻓﻀﻞ ﻣﻦ ﻋﻴﺴﻰ ﺇﺫ ﻏﺎﻳﺔ ﻣﺎ ﺫﻛﺮ ﺃﻥ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ
ﺍﷲ !€؟ ﻓﺄﺟﺒﺖ :ﺑﺄﻧﻪ ﺣﻴﺚ ﺛﺒﺖ ﺃﻥ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺟﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻭﺑﻤﺎ ﺟﺎء ﺑﻪ ﻭﻣ ّﻤﺎ
ﺟﺎء ﺑﻪ ،ﻭﺃﺧﺒﺮ ﺑﻪ :ﺃﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) .ﺇﻧﺴﺎﻥ.(331/1 :
ﻣﻄﻠﻌﻬﺎ -ﺃﻱ :ﺃﻭﻟﻬﺎ. }{1
ﺃﺑﻮﻳﻪ ﻣِﻦ ﺑُﻮﺻﻴﺮ ﺍﻟﺼﻌﻴﺪ ،ﻭﺍﻵﺧﺮ ﻣﻦ َﺩﻻَﺹ ،ﻓﺮﻛﺒﺖ ﺍﻟﻨﺴﺒﺔ ﻣﻨﻬﻤﺎ ﻓﻘﻴﻞ:
ِ ﻛﺎﻥ ﺃﺣﺪ َ }{2
ﺍﻟﺪﻻﺻﻴﺮﻱ ،ﺛﻢ ﺍﺷﺘﻬﺮ ﺑﺎﻟﺒُﻮﺻﻴﺮﻱ ،ﻗﻴﻞ :ﻭﻟﻌﻠﻬﺎ ﺑﻠﺪ ﺃﺑﻴﻪ ﻓﻐﻠﺒﺖ ﻋﻠﻴﻪ) .ﻣﻨﺢ :ﺻـ * .(70
ﻫﻮ :ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺤﻨﻔﻲ -ﻧﺴﺒﺔ ﺇﻟﻰ }{3
ﻣﺤﻤﺪ ﺍﺑﻦ ﺍﻟﺤﻨﻔﻴﺔ ،ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺸﺎﺫﻟﻲ ﺍﻟﺼﻮﻓﻲ ،ﺃﺑﻮ ﺍﻟﻤﻮﺍﻫﺐ ،ﺃﺑﻮ ﻋﺒﺪ
ﺍﻟﺮﺣﻤﻦ .ﻓﻘﻴﻪ ،ﺃﺻﻮﻟﻲ ،ﻣﺤﺪﺙ ،ﺻﻮﻓﻲ ،ﻣﺸﺎﺭﻙ ﻓﻲ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ:
)ﺍﻷﺟﻮﺑﺔ ﺍﻟﻤﺮﺿﻴﺔ ﻋﻦ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻬﺎء ﻭﺍﻟﺼﻮﻓﻴﺔ() ،ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﻓﻲ ﺑﻴﺎﻥ ﻋﻬﻮﺩ
ﺍﻟﻤﺤﻤﺪﻳﺔ() ،ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﺸﻔﻴﺔ( .ﻭﻟﺪ ﺳﻨﺔ 898ﻫـ ﻓﻲ ﻗﻠﻘﺸﻨﺪﺓ ﺑﻤﺼﺮ ،ﻭﻧﺸﺄ ﺑﺴﺎﻗﻴﺔ ﺃﺑﻲ
ﺷﻌﺮﺓ ،ﻭﺇﻟﻴﻬﺎ ﻧﺴﺒﺘﻪ :ﺍﻟﺸﻌﺮﺍﻧﻲ ،ﻭﻳﻘﺎﻝ :ﺍﻟﺸﻌﺮﺍﻭﻱ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 973ﻫـ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ.
ﺃﻱ :ﻓﻲ )ﻃﺒﻘﺎﺕ ﺍﻟﻮﺳﻄﻰ(. }{4
ﻫﻮ :ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺠﺒﺎﺭ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻳﻮﺷﻊ ﺑﻦ ﺑﺮﺩ ﺑﻦ ﺑﻄﺎﻝ ﺑﻦ }{5
ﺃﺣﻤﺪ ﺍﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺍﻟﺸﺎﺫﻟﻲ ﺍﻟﻤﻐﺮﺑﻲ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 48
......................................
َﻣ َﻌﺎﺭﻓﻪ ﻗﺎﻝ :ﻭﻗﻊ ﺑَﻴْﻨﻲ ﻭﺑَﻴْﻦ َﺷﺨْ ﺺ ﻣِﻦ َﺟﺎﻣﻊ 1ﺍﻷ ْﺯﻫﺮ ُ 2ﻣ َﺠﺎ َﺩﻟ ٌﺔ ﻓﻲ ﻗَ ْﻮ ﻝ
ﺻﺎ ِﺣﺐ )ﺍﻟﺒُ ْﺮﺩﺓ(:
ﻖ ﺍﷲ ِ ُﻛ ﱢﻠﻬ ِ ِﻢ
َﻭﺃﻧ ﱠ ُﻪ ﺧَ ﻴْ ُﺮ ﺧَ ْﻠ ِ َﻓ َﻤﺒْ َﻠﻎُ ﺍﻟْﻌ ِ ْﻠ ِﻢ 3ﻓِﻴﻪ ِ ﺃﻧ ﱠ ُﻪ ﺑَﺸَ ٌﺮ
ﺖ ﺼﺎﺣﺐ )ﺍﻟﺒُ ْﺮﺩﺓ( َﺩﻟﻴﻞٌ ﻋﻠﻰ ﺫﻟﻚ ،ﻓَ ُﻘ ْﻠ ُ َﻭﻗﺎﻝ ﻟﻲ ﻫﺬﺍ ﺍﻟﺸﺨْ ﺺ :ﻟ َﻴْﺲ ﻟ ِ َ
ﻭﻣ َﻌ ُﻪﺍﻟﻨﺒﻲَ € 4 ﱠ ﺖ ﺍﻹﺟﻤﺎ ُﻉ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻠ َْﻢ ﻳﺮ ِﺟﻊ ﻟ ِ َﻘ ْﻮﻟﻲ ،ﻓﺮﺃﻳْ ُ ﺍﻧﻌﻘﺪ ْ ﻟﻪ :ﻗﺪ َ
ﺍﻟﺠﺎﻣ ِﻊ 5ﺍﻷﺯﻫﺮِ ﻭﻗﺎﻝ ﻟﻲَ :ﻣ ْﺮ َﺣﺒﺎ ﺑ ِ َﺤﺒﻴﺒﻨﺎ، ﺎﻟﺲ ﻋﻨﺪ ﻣِﻨْﺒَﺮ َ ﺃﺑﻮ ﺑﻜ ٍﺮ ﻭ ُﻋ َﻤ َﺮ ﻭﻫﻮ َﺟ ٌ
ﻭﻥ ﻣﺎ َﺣ َﺪﺙ ﺍﻟﻴَ ْﻮﻡ؟ ﻗﺎﻟﻮﺍ :ﻻ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻗﺎﻝ :ﺇﻥ ﺛﻢ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ :ﺃﺗ َ ْﺪ ُﺭ َ
ﺑﺄﺟﻤﻌِﻬﻢ :ﻻ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻤﻼﺋﻜ َﺔ ﺃﻓﻀﻞ ﻣِﻨّﻲ ،ﻓﻘﺎﻟﻮﺍ ْ ﻴﺲ ﻳ َ ْﻌﺘﻘﺪ ﺃﻥ َ ﻓﻼﻥ ﺍﻟﺘﱠﻌِ َ
َ
ﺎﻝ ﺍﻟﺘ ِ
ﱠﻌﻴﺲ ﻀﻞ ﻣِﻨْﻚ ،ﻓﻘﺎﻝ ﻟ َ ُﻬ ْﻢ :ﻓﻤﺎ ﺑ َ ُ ﺃﺣﺪ ﺃ ْﻓ َ ﺍﷲ؛ ﻟﻴﺲ ﻋﻠﻰ َﻭ ْﺟﻪِ ﺍﻷﺭﺽ ٌ
ﻔﻀﻴﻠﻲ، ﺃﻥ ﺍﻹﺟﻤﺎﻉ ﻟ َْﻢ ﻳﻘﻊ ﺑِﺘَ ِ ﻻﻋﺘﻘﺎﺩﻩ ِ ّ ﻼ ْ ﺎﺵ ﻋﺎﺵ ﺫَﻟِﻴ ً ﻳﻌﻴﺶ 6ۊﺇﻥ َﻋ َ ُ ﺃﻱ :ﻻ
ُﺡ ﻓﻲ ﺍﻹﺟﻤﺎﻉ؛ ﺍﻧﺘﻬﻰ. ﺍﻟﺴﻨﺔ ﻻ ﺗ ْﻘﺪ ُ ﺃﻥ ُﻣﺨﺎﻟ َﻔ َﺔ ﺍﻟ ُﻤ ْﻌﺘﺰﻟ ِﺔ ﻷﻫﻞ ّ ﺃﻣﺎ َﻋﻠِﻢ ّ
ﻠﺤ َﻘ ُﻪ َﻣ ْﺮﺯﻭﻕٌ ، ﻓﺎﻋﺘﻘِﺪ ﻳﺎ ﺃﺧﻲ ﺑﺄﻧﻪ ﺃﻓﻀﻞ ﻣِﻦ ﻛﻞ َﻣﺨْ ﻠﻮﻕ َﻭﺃﻛﺮ ُﻡ ﻣ ِ ْﻦ ْ
ﺃﻥ ﻳ َ َ
ﺍﻟﺮﺣﻴﻢ.
ُ ﺍﻟﻜﺮﻳﻢ ﺇﻧﻪ ﺍﻟﺒَ ﱡﺮ
ُ ﻓﺼﻠﱠﻰ ﻋﻠﻴﻪ ﺍﻹﻟﻪ
َ
ﺻﻮﻓﻲ ،ﻓﻘﻴﻪ ،ﻧﺎﻇﻢ ،ﺷﺎﻋﺮ ،ﺭﺃﺱ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ،ﻭﺻﺎﺣﺐ ﺍﻷﻭﺭﺍﺩ ﺍﻟﻤﺴﻤﺎﺓ) :ﺣﺰﺏ
ﺍﻟﺸﺎﺫﻟﻲ( .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﺍﻻﺧﺘﺼﺎﺹ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﺨﻮﺍﺹ() ،ﺭﺳﺎﻟﺔ ﺍﻷﻣﻴﻦ
ﻟﻴﻨﺠﺬﺏ ﻟﺮﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ() ،ﺍﻟﺴﺮ ﺍﻟﺠﻠﻴﻞ ﻓﻲ ﺧﻮﺍﺹ ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ( .ﻭﻟﺪ ﺳﻨﺔ
571ﻫـ ﻓﻲ ﺑﻼﺩ )ﻏﻤﺎﺭﺓ( ﺑﺮﻳﻒ ﺍﻟﻤﻐﺮﺏ ،ﻭﺳﻜﻦ )ﺷﺎﺫﻟﺔ( ﻗﺮﺏ ﺗﻮﻧﺲ ،ﻓﻨﺴﺐ ﺇﻟﻴﻬﺎ،
ﻭﺗﻮﻓﻲ ﻓﻲ ﺳﻨﺔ 656ﻫـ ﺑﺼﺤﺮﺍء ﻋﻴﺬﺍﺏ ﻣﺘﻮﺟﻬﺎ ﺇﻟﻰ ﺑﻴﺖ ﺍﷲ ﺍﻟﺤﺮﺍﻡ.
ﺟﺎﻣﻊ -ﺳﺎﻛﻨﻲ. }{1
ﺍﻷﺯﻫﺮ -ﻣﺴﺠﺪ ﻣﺼﺮ. }{2
ﻓﻤﺒﻠﻎ ﺍﻟﻌﻠﻢ ﺃﻱ :ﻣﻨﺘﻬﻰ ﻋﻠﻢ ﺍﻟﻮﺭﻯ. }{3
ﻓﺮﺃﻳﺖ ﺃﻱ :ﻓﻲ ﺍﻟﻤﻨﺎﻡ ﺃﻭ ﺍﻟﻴﻘﻈﺔ ﺇﺫ ﻛﺎﻥ ﻣﻤﻦ ﻳﺮﻯ ﻳﻘﻈﺔ .ﻣﻨﻪ. }{4
ﻣﻨﺒﺮ ﺍﻟﺠﺎﻣﻊ ﺃﻱ :ﻣﺴﺠﺪ ﻣﺼﺮ. }{5
ﺃﻱ :ﻻ ﻳﻌﻴﺶ -ﻋﻴﺸﺎ ﻃﻴّﺒﺎ. }{6
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
49
ﻭﺃﻣﺎ ﻣﻮﻟﺪﻩ :ﻓﺎﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻋﺎﻡ ﺍﻟﻔﻴﻞ....................،
ﺍﻷﻛﺜﺮﻭﻥ
ُ }ﻓﺎﻟﺼﺤﻴﺢ{ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ّ } َﻭﺃ ّﻣﺎ َﻣ ْﻮﻟﺪﻩ {:ﺃﻱَ :ﺯﻣﺎﻥ ﻭﻻﺩﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ
ﻭﺣﻜﻲ ﻋﻠﻴﻪ ﺍﻻﺗﻔﺎﻕ }ﺃﻧﻪ ﻋﺎﻡ ﺍﻟﻔِﻴﻞ{ ﺃﻱ :ﺍﻟﻔﻴﻞُ ﺍﻟﺬﻱ َﺟﺎء ﺑﻪ ﺃﺑْ َﺮ َﻫ ُﺔ َﻣ ُ
ﻠﻚ ﺍﻟﻴَ َﻤﻦ
ُ
ﺍﻟﻔﻴﻞ ﻓﺄﺑَﻰ ﺿﻊ ﺑَﻴْﻦ ﻣِﻨَﻰ ﻭ َﻋﺮﻓ َﺔ -ﺑ َ َﺮﻙ
َ2
ﺤﺴ َﺮَ - 1ﻣ ْﻮ ُ ﻟ ِ َﻬﺪْﻡ ﺍﻟﻜَ ْﻌﺒﺔ ،ﻓﻠﻤﺎ َ
ﺑﻠﻎ َﻭﺍﺩِ َﻱ ُﻣ ﱢ
ﻣﻦ ﺍﻟﺒَ ْﺤﺮ،
ﺍﻟﺨﻄﺎﻃﻴﻒ َ ِ ﻓﺄﺭﺳﻞ ﺍﷲ ُ ﺗﻌﺎﻟﻰ ﻋﻠﻰ َﻋ ْﺴﻜﺮﻩ ﻃَ ﻴْ ًﺮﺍ ﺃﺑَﺎﺑﻴﻞ ﻛﺄ ْﻣﺜﺎﻝﺃﻥ ﻳَﺴﻴﺮَ ،
ﺠﺮﺍﻥ ﻓﻲ ﺭِ ْﺟﻠَﻴْﻪ ﻛﺄ ْﻣﺜﺎﻝ ﻭﺣ َ ﺃﺣﺠﺎﺭَ ،ﺣﺠﺮ ﻓﻲ ﻣِﻨْﻘﺎﺭِﻩَ ، ﻣﻊ ﻛﻞ ﻃﺎﺋﺮ ﻣﻨﻬﺎ ﺛﻼﺛ ُﺔ ْ
ﺑﻜ ّﻞ ﻃَ ﺮﻳ ٍﻖ، ﺎﻗﻄﻮﻥ ُ ﺘﺴ ُﺎﺭﺑﻴﻦ ﻳ َ َ
ﻓﺨﺮﺟﻮﺍ َﻫ َ ُ ﺼﻴﺐ ﺃﺣ ًﺪﺍ ﻣﻨﻬﻢ ﺇﻻ ﻗﺘﻠَ ُﻪ، ﺍﻟﻌ َﺪﺱ ،ﻻ ﻳ ُ ُ
َ
ﻓﺘﺴﺎﻗَﻄﺖ ﺃﻧﺎﻣِﻠُ ُﻪ ﺣﺘﻰ َﺳﺎﻝ ﻣﻨﻪ ّ ٍ َﻭﺃ ُ َ
ﺍﻟﻘﻴﺢ
ﺍﻟﺼﺪﻳ ُﺪ َﻭ ُ ﺻﻴﺐ ﺃﺑْﺮﻫ ُﺔ ﺑ َﺪﺍء ﻓﻲ َﺟﺴﺪﻩَِ ،
ﻗﺼﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ُﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ .ﻭﻗﺪ ﻭﻣﺎ َﻣﺎﺕ ﺣﺘﻰ ﺗﺼ ﱠﺪﻉ ﻗَ ْﻠﺒُﻪ ،ﻛﻤﺎ ّ َﻭﺍﻟ ّﺪ ُﻡَ ،
ﻭﺗﺄﺳﻴﺴﺎ ﻟﻨﺒ ّﻮﺗﻪِ.3
ً ﺎﺻﺎ
ﺖ ﺇﺭ َﻫ ً ﺷﺮﻑ ﻧﺒﻴﱢﻨﺎ €؛ ﻷﻧﻬﺎ ﻛﺎﻧ َ ْ ِ ِ
ﻏﺎﻳﺎﺕ َﺩﻟّﺖ ﻫﺬﻩ ّ
ﺍﻟﻘﺼ ُﺔ ﻋﻠﻰ
ﻭﺍﺩﻱ ﻣﺤﺴﺮ -ﻫﻮ ﻣﻮﺿﻊ ﺑﻴﻦ ﻣﻨﻰ ﻭﻋﺮﻓﺔ .ﻗﺎﻝ :ﻭﻇﻬﺮ ﻟﻲ ﻓﻴﻪ ﻣﻌﻨﻰ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻧﻪ ﻣﻜﺎﻥ }{1
ﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ﺍﻟﻘﺎﺻﺪﻳﻦ ﻫﺪﻡ ﺍﻟﺒﻴﺖ ،ﻓﺎﺳﺘﺤﺐ ﻓﻴﻪ ﺍﻹﺳﺮﺍﻉ ﻟﻤﺎ
ﺛﺒﺖ ﻓﻲ ﺍﻟﺼﺤﻴﺢ :ﺃﻣﺮﻩ ﺍﻟﻤﺎﺭ ﻋﻠﻰ ﺩﻳﺎﺭ ﺛﻤﻮﺩ ﻭﻧﺤﻮﻫﻢ ﺑﺬﻟﻚ .ﻭﻗﺎﻝ ﻏﻴﺮﻩ :ﻭﻫﺬﻩ ﻛﺎﻧﺖ
ﻋﺎﺩﺗﻪ €ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻧﺰﻝ ﻓﻴﻬﺎ ﺑﺄﺱ ﺍﷲ ﺑﺄﻋﺪﺍﺋﻪ ،ﻭﺳﻤﻲ :ﻭﺍﺩﻱ ﻣﺤﺴﺮ؛ ﻷﻥ ﺍﻟﻔﻴﻞ
ﺣﺴﺮ ﻓﻴﻪ ﺃﻱ :ﺃﻋﻴﻰ ﻭﺍﻧﻘﻄﻊ ﻋﻦ ﺍﻟﺬﻫﺎﺏ .ﺍﻧﺘﻬﻰ) .ﻣﻮﺍﻫﺐ.(448/4 :
ﺑﺮﻙ -ﺑﻔﺘﺢ ﺍﻟﻤﻮﺣﺪﺓ ﻭﺍﻟﺮﺍء ﺍﻟﻤﺨﻔﻔﺔ ،ﻳﻘﺎﻝ :ﺑﺮﻙ ﺍﻟﺒﻌﻴﺮ ﺇﺫﺍ ﺍﺳﺘﻨﺎﺥ. }{2
ﻭﻟﻤﺎ ﻗﺪﻡ ﺃﺑﺮﻫﺔ ﻣﻠﻚ ﺍﻟﻴﻤﻦ ﻟﻬﺪﻡ ﺑﻴﺖ ﺍﷲ ﺍﻟﺤﺮﺍﻡ ﻭﺑﻠﻎ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺫﻟﻚ ﻗﺎﻝ :ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ؛ }{3
ﻻ ﻳﺼﻞ ﺇﻟﻰ ﻫﺪﻡ ﺍﻟﺒﻴﺖ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺭﺑّﺎ ﻳﺤﻤﻴﻪ ﻭﻳﺤﻔﻈﻪ ،ﻓﻠﻤﺎ ّ
ﺗﻮﺟﻪ ﺃﺑﺮﻫﺔ ﻭﺟﻴﺸﻪ ﻭﻣﻌﻬﻢ
ﺍﻟﻔﻴﻞ ﻟﻬﺪﻡ ﺍﻟﻜﻌﺒﺔ ﺑ َ َﺮﻙ ﺍﻟﻔﻴﻞ ،ﻓﻀﺮﺑﻮﻩ ﻓﻲ ﺭﺃﺳﻪ ﺿﺮﺑﺎ ﺷﺪﻳﺪﺍ ﻟﻴﻘﻮﻡ؛ ﻓﺄﺑﻰ ،ﻓﻮﺟﻬﻮﻩ ﺭﺍﺟﻌﺎ
ﺇﻟﻰ ﺍﻟﻴﻤﻦ ﻳ ُ َﻬ ْﺮﻭﻝ ،ﺛﻢ ﺃﺭﺳﻞ ﺍﷲ ﻋﻠﻴﻪ ﻃﻴﺮﺍ ﺃﺑﺎﺑﻴﻞ ﺃﻱ :ﻣﺘﻔﺮﻗﺔ ﻣﻦ ﺍﻟﺒﺤﺮ ﻣﻊ ﻛﻞ ﻃﺎﺋﺮ ﻣﻨﻬﺎ
ﺛﻼﺛﺔ ﺃﺣﺠﺎﺭ ،ﺣﺠﺮ ﻓﻲ ﻣﻨﻘﺎﺭﻩ ﻭﺣﺠﺮﺍﻥ ﻓﻲ ﺭﺟﻠﻴﻪ ،ﻛﺄﻣﺜﺎﻝ ﺍﻟﻌﺪﺱ ﻻ ﻳﺼﻴﺐ ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﺇﻻ
ﺃﻫﻠﻜﻪ ،ﻓﺮﺟ ُﻌﻮﺍ ﻫﺎﺭﺑﻴﻦ ﺗﺴﺎﻗﻄﻮﻥ ﺑﻜﻞ ﻃﺮﻳﻖ ،ﻭﺃُﺻﻴﺐ }ﺃﻱ :ﺃﺻﺎﺏ ﻣﺼﻴﺒﺔ{ ﺃﺑﺮﻫﺔ ﻓﻲ ﺟﺴﺪﻩ
ﻓﺘﺴﺎﻗﻄﺖ ﺃﻧﺎﻣﻠﻪ ﺃﻧﻤﻠﺔ ﺃﻧﻤﻠﺔ ﻭﺳﺎﻝ ﻣﻨﻪ ﺍﻟﺼﺪﻳﺪ ﻭﺍﻟﻘﻴﺢ ﻭﺍﻟﺪﻡ ،ﻭﻣﺎ ﻣﺎﺕ ﺣﺘﻰ ﺍﻧﺸﻖ ﻗﻠﺒﻪ .ﻗﺎﻝ
ﺍﻟﻜﺸﺎﻑ :ﻭﺍﻧ ْﻔﻠَﺖ ﻭﺯﻳﺮ ﺃﺑﺮﻫﺔ ﺃﺑﻮ ﻳﻜﺴﻮﻡ ﻭﻃﺎﺋﺮﻩ ﻳﺤﻠﻖ }ﺃﻱ :ﻳﺪﻭﺭ{ ﻓﻮﻗﻪ ﺣﺘﻰ ﺑﻠﻎ ﺍﻟﻨﺠﺎﺷﻲ
ﻓﻘﺺ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺔ ،ﻓﻠﻤﺎ ﺃﺗﻤﻬﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﺤﺠﺮ ﻓﺨ ّﺮ ﻣﻴﺘﺎ ﺑﻴﻦ ﻳﺪﻳﻪ .ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺇﺭﻫﺎﺻﺎ
ﺃﻱ :ﺗﺄﺳﻴﺴﺎ ﻟﻨﺒﻮﺗﻪ .€ﻭﻟﻤﺎ ﺭﺟﻊ ﺃﺑﺮﻫﺔ ﺧﺎﺋﺒﺎ ﻭﻓﺮﺝ ﺍﷲ ﻋﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺭﺃﻯ ﻣﻨﺎﻣﺎ ﻋﻈﻴﻤﺎ
ﻗﺼﻪ ﻋﻠﻴﻪ ﺇﻥ ﺻﺪﻗﺖ ﺭﺅﻳﺎﻙ ﻟﻴﺨﺮﺟﻦّ ﻣﻦ ﻇﻬﺮﻙ َﻣﻦ ﻳﺆﻣﻦ ﺑﻪ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻓﻘﺎﻝ ﻟﻪَ :ﻣﻦ ّ
ﻭﺍﻷﺭﺽ ،ﻭﻟﻴﻜﻮﻧﻦ ﻓﻲ ﺍﻟﻨﺎﺱ ﻋﻠﻤﺎ ﻣﺒﻴﻨﺎ ،ﻭﻫﻮ ﺃﻱ :ﺍﻟﻤﻨﺎﻡ ﺭﺃﻯ ﻛﺄﻥ ﺳﻠﺴﻠﺔ ﻣﻦ ﻓﻀﺔ ﺧﺮﺟﺖ
ﻣﻦ ﻇﻬﺮﻩ ﻟﻬﺎ ﺃﺭﺑﻌﺔ ﺃﻃﺮﺍﻑ ،ﻃﺮﻑ ﻗﺪ ﺑﻠﻎ ﻣﻐﺎﺭﺑﻬﺎ ،ﻭﻃﺮﻑ ﻗﺪ ﺑﻠﻎ ﻣﺸﺎﺭﻗﻬﺎ ،ﻭﻃﺮﻑ ﻗﺪ ﺟﺎﻭﺯ
ﺕ ﺷﺠﺮﺓ ﺧﻀﺮﺍء ،ﻣﺎ ﺭﺃﻳﺖ ﻋﻨﺎﻩ ﺍﻟﺴﻤﺎء ،ﻭﻃﺮﻑ ﻗﺪ ﺟﺎﻭﺯ ﺍﻟﺜﺮﺍ ،ﻗﺎﻝ :ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﺃﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻋﺎ َﺩ ْ
ﻧﻮﺭﺍ ﺃﺯﻫﻰ ﻣﻨﻬﺎ ،ﻋﻠﻰ ﻛﻞ ﻭﺭﻗﺔ ﻣﻨﻬﺎ ﻧﻮﺭ ﻋﻈﻴﻢ ﻣﻦ ﻧﻮﺭ ﺍﻟﺸﻤﺲ ﺑﺴﺒﻌﻴﻦ ﺿﻌﻔﺎ ،ﻭﺭﺃﻳﺖ ﺍﻟﻌﺮﺏ
ﻭﺍﻟﻌﺠﻢ ﺳﺎﺟﺪﻳﻦ ﻟﻬﺎ ،ﻭﻫﻲ ﺗﺰﺩﺍﺩ ﻛﻞ ﺳﺎﻋﺔ ﻋﻈﻴﻤﺎ ﻭﻧﻮﺭﺍ ﻭﺍﺭﺗﻔﺎﻋﺎ ،ﺳﺎﻋﺔ ﺗﺨﻔﻰ ﻭﺳﺎﻋﺔ
ﺗﻈﻬﺮ ،ﻭﺇﺫﺍ ﺃﻫﻞ ﺍﻟﻤﺸﺮﻕ ﻭﺍﻟﻤﻐﺮﺏ ﻳﺘﻌﻠّﻘﻮﻥ ﺑﻬﺎ) .ﻣﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ( ،ﻟﻠﻨﺠﻢ ﺍﻟﻐﻴﻄﻲ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 50
ﻭﻗﻴﻞ :ﺑﻌﺪﻩ ﺑﺜﻼﺛﻴﻦ ﺳﻨﺔ ،ﻭﻗﻴﻞ :ﺑﺄﺭﺑﻌﻴﻦ ،ﻭﺍﺗﻔﻘﻮﺍ :ﺃﻧﻪ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ،
ﺤﻴﻒ ﻣِﻦ ﻗﻠَﻢ ﺍﻟﻨﺎ ِﺳﺦ؛ ﺇﺫ ﻟ َْﻢ ﻳُﺼ ﱢﺮﺡ
ﺗﺼ ُ َﻼﺛﻴﻦ ﺳﻨﺔ{ َﻭﻟﻌﻠﱠﻪ ْ
}ﻭﻗﻴﻞ :ﺑَ ْﻌ َﺪ ُﻩ ﺑﺜ َ
ﺍﻟﻜﺜﻴﺮ،
َ ﺍﻟﺨﻼﻑ
َ ﺃﺭﺑﻌﻴﻦ ﺳﻨ َ ًﺔ ﻣﻊ ﺣﻜﺎﻳﺘﻬِﻢ
َ ﺛﻼﺛﻴﻦ 2ﺃﻭ
َ ﺍﻟﺴﻴَﺮَ 1ﻣ ْﻦ ﻳﻘﻮﻝ:
ﻓﻲ ُﻛﺘﺐ ّ
ﻭﺍﻟﻤ ْﻮ ُﺟﻮ ُﺩ ﻓﻴﻬﺎ ﺑ َ َﺪﻟ َ ُﻪ ﻳ َ ْﻮ ًﻣﺎ }ﻭﻗﻴﻞ :ﺑﺄ ْﺭﺑﻌﻴﻦ{ ﺃﻱ :ﻳ َ ْﻮ ًﻣﺎ؛ ﻛﻤﺎ ﺻ ّﺮﺣﻮﺍ ﺑﻪ،
ﻭﺍﻟﻤﺸﻬﻮﺭ :ﺃﻧﻪ ُ €ﻭﻟﺪ ﺑﻌﺪ ﺍﻟﻔﻴﻞ ﺑﺨﻤﺴﻴﻦ ﻳ َ ْﻮ ًﻣﺎ} 3ﻭﺍﺗّﻔﻘﻮﺍ :4ﺃﻧﻪ ﻳ ْﻮ ُﻡ ﺍﻹﺛﻨﻴﻦ{
ﺑﻨﺎء ﻋﻠﻰ ﺃﻧﻪ ُﻭﻟﺪ ﻧَﻬﺎﺭﺍ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﺇﻻ ﻓﺎﻻﺧﺘﻼﻑ 5ﻓﻲ ﺃﻧﻪ ُﻭﻟﺪ ﻟ َﻴْﻼ ﺃﻱً :
ﺘﻔﻴﺾ} 6ﻣِﻦ َﺭﺑﻴﻊ ﺍﻷ ّﻭﻝ{ َﺟ ْﺰ ُﻣﻪ 7ﺑﺄﻧﻪ ﻣِﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻣﻊ ﺣﻜﺎﻳﺔ ﺍﻻﺗﻔﺎﻕ ﺛﺎﺑﺖ ُﻣ ْﺴ ٌ ٌ
ﺍﻟﺸ ْﻬﺮ ﺍﻟﺬﻱ ُﻭﻟﺪ ﻓﻴﻪ ﺃﻧﻪ ﺷﻬﺮ ُﻣﻌﻴّﻦ ﺃﻭ ﻻ، ﺍﻟﺨﻼﻑ ﻓﻲ ﱠ ِ ﺠﻴﺐ ،ﻣﻊ ﺛُﺒﻮﺕ ﻋﻠﻴﻪ َﻋ ٌ
ﻓﻲ ﻛﺘﺐ ﺍﻟﺴﻴﺮ ﺍﻟﻤﺘﺪﺍﻭﻟﺔ .ﻣﻨﻪ. }{1
ﻟﻜﻦ ﻓﻲ ﻛﺘﺎﺏ )ﺇﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ( ﺣﻜﺎﻳﺔ ﺃﻗﻮﺍﻝ ﻛﺜﻴﺮﺓ ،ﻣﻨﻬﺎ :ﻗﻮﻝ ﺛﻼﺛﻴﻦ ﺳﻨﺔ ،ﻭﻗﻮﻝ }{2
ﻭﻟﻌﻞ ﺍﻟﺠﻤﻬﻮﺭ ﻟﻢ ﻳﺤ ُﻜﻮﻫﺎ ﻟﺸ ّﺪﺓ ﺿﻌﻔﻬﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﻣﻨﻪ. ّ ﺃﺭﺑﻌﻴﻦ ،ﻭﻗﻮﻝ ﺳﺒﻌﻴﻦ،
ِ
ﻭﻛﺎﻥ ﺍﻟﻔﻴﻞ ﻓﻲ ﺍﻟﻤﺤ ّﺮﻡ ﺳﻨﺔ ﺍﺛﻨﻴﻦ ﻭﺛﻤﺎﻧﻴﻦ ﻭﺛﻤﺎﻥ ﻣﺌﺔ ﻣﻦ ﻋﻬﺪ ﺫﻱ ﺍﻟﻘﺮﻧﻴﻦ ﻓﻲ ﺯﻣﺎﻥ ﻣﻠﻚ ﻛﺴﺮﻯ }{3
ﺃﻧﻮ ﺷﺮﻭﺍﻥ ،ﻭﻣﺎﺕ ﺃﻧﻮ ﺷﺮﻭﺍﻥ ﺑﻌﺪ ﻣﻮﻟﺪﻩ €ﺑﺜﻤﺎﻥ ﺳﻨﻴﻦ) .ﺑﻬﺠﺔ ﺍﻟﻤﺤﺎﻓﻞ :ﺻـ * .(61
ﻚ ﺍﻟ ْ َﻌﺎﺩ ِ ِﻝ ﻛِ ْﺴ َﺮﻯ ﺃﻧ ُﻮ ﺕ ﻓِﻲ َﺯ َﻣ ِﻦ ﺍﻟ ْ َﻤﻠ ِ ِ ﻭﻣﺎ ﺍﺷﺘﻬﺮ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻟﺴﻨﺔ ﻣﻦ ﺃﻧﻪ €ﻗﺎﻝُ ) :ﻭﻟ ِ ْﺪ ُ
ِﺷ ْﺮ َﻭﺍﻥ( ﻓﻬﻮ ﻛﺬﺏ ﻻ ﺃﺻﻞ ﻟﻪ ،ﻭﺇﻃﻼﻕ ﺍﻟﻌﺎﺩﻝ ﺇﻟﻴﻪ ﺑﻐﺮﺽ ،ﻭﻭﺭﺩﻩ ﺗﻌﺮﻳﻒ ﺑﺎﻻﺳﻢ ﺍﻟﺬﻱ
ﻛﺎﻥ ﻳُﺪ َﻋﻰ ﺑﻪ ﻻ ﺷﻬﺎﺩﺓ ﻟﻪ ﺑﺬﻟﻚ ،ﻓﺈﻧﻪ ﻳﺤﻜﻢ ﺑﻐﻴﺮ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﻟﻰ .ﻣﻨﻪ.
ﺍﺗﻔﻘﻮﺍ ﺃﻱ :ﺃﻫﻞ ﺍﻟﺴﻴﺮ. }{4
ﺻﺎﺣﺐ )ﺍﻟﻬﻤﺰﻳﺔ( ﺑﻘﻮﻟﻪ: ُ ﺃﺷﺎﺭ ﺍﻟﻨﻬﺎﺭ ﺃﻭ ﺍﻟﻠﻴﻞ ﻓﻲ ﻫﻮ ﻫﻞ € ﻭﻻﺩﺗﻪ ﻭﺇﻟﻰ ﺍﻟﺘﺮﺩّﺩ ﻓﻲ ﻭﻗﺖ }{5
ﻭﺭ ﺑِﻴ َ ْﻮﻣِﻪِ َﻭﺍ ْﺯﺩ ِ َﻫﺎ ُء
ــ ِﻦ ُﺳ ُﺮ ٌ - 13ﻟَﻴْﻠَ ُﺔ ﺍﻟ ْ َﻤ ْﻮﻟ ِ ِﺪ ﺍﻟﱠﺬﻱ ﻛﺎ َﻥ ﻟﻠﺪﱢﻳـ
َﺖ ﺑِﻪِ َﺣ ﱠﻮﺍ ُء ــﻞ ﺍﻟﱠﺬﻱ ﺷُ ﱢﺮﻓ ْ ُ - 19ﻓ ََﻬﻨِﻴﺌًﺎ ﺑِﻪِ ﻵ ﻣِﻨ َ َﺔ ﺍ ﻟْﻔ َْﻀـ
ـﻤ ًﺪﺍ ﺃ ْﻭ ﺃﻧﱠﻬﺎ ﺑِﻪِ ﻧُﻔ ََﺴﺎ ُء
َ ﺃﺣـ
َﺖ ْ َ - 20ﻣ ْﻦ ﻟ ِ َﺤ ﱠﻮ َﺍء ﺃﻧﱠﻬﺎ َﺣ َﻤﻠ ْ
ﻣ ِ ْﻦ ﻓ ََﺨﺎﺭٍ َﻣﺎ ﻟ َ ْﻢ ﺗَﻨَﻠْ ُﻪ ﺍﻟﻨ ﱢﺴﺎ ُء) .ﺇﻧﺴﺎﻥ.(86-85/1: ﺖ ﺑ ِ َﻮ ْﺿﻌِﻪِ ﺍﺑْﻨ َ ُﺔ َﻭ ْﻫﺐٍ
- 21ﻳ َ ْﻮ َﻡ ﻧَﺎﻟ َ ْ
ﻼ ﻣﻦ ﺍﻟﻠﻴﻠﺔ ﻭﺍﻟﻴﻮﻡ ﺇﻟﻰ ﺍﻟﻤﻮﻟﺪ ،ﻓﺎﺣﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺗﻨﺒﻴﻪ :ﺃﺿﺎﻑ ﺍﻟﻨﺎﻇﻢ ﻛ ًّ
ﺑﺄﻧﻪ ﻭﻟﺪ ﻟﻴﻼ ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﻜﻦ ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ ،ﻋﻦ ﺃﻣﻪ
ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺍﻟﺜﻘﻔﻴﺔ :ﺃﻧﻬﺎ ﺷﻬﺪﺕ ﻭﻻﺩﺓ ﺍﻟﻨﺒﻲ €ﻟﻴﻼ ،ﻗﺎﻟﺖ} :ﻓﻤﺎ ﺷﻲء ﺍﻧﻈﺮ
ﻧﻮﺭﺍ ،ﻭﺇﻧﻲ ﻷﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻨﺠﻮﻡ ﺗﺪﻧﻮ ﺣﺘﻰ ﺇﻧﻲ ﻷﻗﻮﻝ :ﻳﻘﻌﻦ ﻋﻠﻲ{ ﻭﺭﻭﺍﻩ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺒﻴﺖ ﺇﻻ ً
ﺍﻟﺒﻴﻬﻘﻲ ﻭﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻪ ﺇﻻ ﺍﻟﻨﻮﺭ ﻭﺗﺪﻟﻲ ﺍﻟﻨﺠﻮﻡ ،ﻭﺑﺘﺼﺮﻳﺢ ﻋﺎﺋﺸﺔ ﺃﻳﻀﺎ ﺑﺬﻟﻚ ،ﻛﻤﺎ ﺭﻭﺍﻩ
ﺍﻟﺤﺎﻛﻢ) .ﻣﻨﺢ :ﺻـ * .(114/113
ﻭﻟﻴﻠﺔ ﻭﻻﺩﺗﻪ €ﺗﺰﻟﺰﻟﺖ ﺍﻟﻜﻌﺒﺔ ،ﻭﻟﻢ ﺗﺴﻜﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﻴﺎﻟﻴﻬﻦّ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻭﻝ ﻋﻼﻣﺔ }{6
ﺭﺃﺕ ﻗﺮﻳﺶ ﻣﻦ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ ) .€ﺇﻧﺴﺎﻥ.(105/1 :
ﺟﺰﻣﻪ -ﺍﻟﻤﺼﻨﻒ. }{7
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
51
ﻗﻴﻞ :ﻟﻠﻴﻠﺘﻴﻦ ﺧﻠﺘﺎ ﻣﻨﻪ ،ﻭﻗﻴﻞ :ﻟﺜﻤﺎﻥ ،ﻭﻗﻴﻞ :ﻟﻌﺸﺮ ،ﻭﻗﻴﻞ :ﻟﺜﻨﺘﻲ ﻋﺸﺮﺓ،
ﻭﻫﻮ ﺍﻷﺷﻬﺮ.....................................
ﻟﻜﻦ ﻧﻘﻞ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ
ﻭﻋﻠﻰ ﺃﻧﻪ ُﻣ َﻌﻴّﻦ ﻫﻞ ﻫﻮ ﺍﻟﺮﺑﻴﻊ ﺍﻷﻭﻝ ﺃﻭ ﺍﻵﺧﺮ ﻭﻏﻴﺮ ﺫﻟﻚْ ،
ﺍﻻﺗﻔﺎﻕَ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺮﺑﻴﻊ ﺍﻷﻭﻝ ،ﻭﻧﻈﺮ ﻓﻴﻪ ﻓﻲ )ﺍﻟﻤﻮﺍﻫﺐ(؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
}ﻗﻴﻞ :ﻟ ِ َﻠﻴْﻠﺘﻴﻦ ﺧَ َﻠﺘﺎ{ ﺃﻱَ :ﻣ َﻀﺘﺎ }ﻣِﻨْ ُﻪ ،ﻭﻗﻴﻞ :ﻟﺜﻤﺎﻥ{ َﻣﻀﻰ }ﻭﻗﻴﻞ :ﻟﻌﺸﺮ{
ﺖ }ﻭﻫﻮ ﺍﻷﺷ َﻬﺮ{ 1ﻭﻋﻠﻴﻪ َﻋ َﻤﻞُ ﺃ ْﻫ ِﻞ ﻣﻜ َﺔ ﻓﻲ ﺸﺮﺓ{ َﻣ َﻀ ْ ِ
َﻣ َﻀﻰ }ﻭﻗﻴﻞ :ﻟﺜﻨْﺘَﻲ َﻋ َ
ِ
ﻟﻢ ﺗ َ ُﻜ ْﻦ 2ﻓﻲ ﻳ َ ْﻮﻡ ﺍﻟﺠ ُﻤ َﻌﺔ ﻭﻻ ﻓﻲ
ﺍﻟﻮﻗْﺖَ .ﻭ ْ ﺿﻊ َﻣ ْﻮﻟﺪﻩ ﻓﻲ ﻫﺬﺍ َ ﺯِﻳَﺎﺭﺗﻬِﻢ َﻣ ْﻮ َ
ﺍﻟﺰﻣﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ُ ﺍﻷﺷ ُﻬﺮ ﺍﻟﺤﺮﻡ ﺃﻭ ﺭﻣﻀﺎﻥ؛ ﺇﺷﺎﺭ ًﺓ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺘﺸ ﱠﺮﻑ ﺑﺎﻟﺰﻣﺎﻥ ﺑﻞ
ﺍﻟﻔﺎﺿﻞَ ،ﻭﻣ ِ ْﻦ ﺛ َ ﱠﻢ
ِ ﻑ ﺑﻪ ،ﻓﻠﻮ ُﻭﻟﺪ ﻓﻲ ﺫﻟﻚ ﻟَﺘُ ُﻮ ﱢﻫ َﻢ ﺃﻧﻪ ﺗﺸ ّﺮﻑ ﺑﺬﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻳَﺘﺸ ﱠﺮ ُ
ﻛﺎﻥ ﻟﻴْﻠ ُﺔ َﻣ ْﻮﻟﺪﻩ ِ ﺃ ْﻓﻀﻞَ ﻣ ِ ْﻦ ﻟﻴْﻠ َﺔ ﺍﻟ َﻘﺪْﺭ َ ،ﻭ ُ
3
ﻧﻈﻴﺮ ﺫﻟﻚ َﺩ ْﻓﻨُﻪ €ﺑﺎﻟﻤﺪﻳﻨﺔ ُﺩﻭﻥ ﻣﻜ َﺔ؛
ﺿ ٍﻊ َﻣ ْﻔ ُﻀﻮﻝ ﻟﻴَﺘﺸ ﱠﺮﻑ ﺑﻪ، ﺑﻤ ْﻮ ِ 4
ﻘﺼﺪ ﺗَﺒْ ًﻌﺎ ،ﻓﺎﻧﻔﺮﺩ َ ﻟﻜﺎﻥ ﻳ ُ َ
َ ﻷﻧﻪ €ﻟ َ ْﻮ ُﺩﻓﻦ ﻓﻴﻬﺎ
ﺇﻇﻬﺎﺭﺍ ﻟﻜﺮﺍﻣﺘﻪِ.
ً ﻭﻣ ْﺴﺠ ُﺪﻩ ﺍﺳﺘﻘﻼﻻ ﺒﺮﻩ َ ﺼ َﺪ ﻗَ ُ ﻭﻟِﻴُ ْﻘ َ
ﺎﺋﺐ ﻛَﺜﻴﺮ ٌﺓ :ﻣِﺜْﻞَ َﺷ ﱢﻖ ﺇﻳﻮﺍﻥ ﻛِ ْﺴﺮﻯ،
ﻭﺍﻋﻠﻢ :ﺃﻧﻪ ﻗﺪ َﻇ َﻬ َﺮ ﻋﻨﺪ ِﻭﻻ َﺩﺗﻪ َ €ﻋ َﺠ ُ
ﺍﻷﺻﻨﺎﻡِ
ْ ﻭﺍﻧﺘﻜﺎﺱ
ُ ﺍﻟﺼﺎﺭﺧﺔ ﺑﺄ ْﻭﺻﺎﻓﻪِ، ﺍﻟﻬﻮﺍﺗﻒ ّ َﻭﺧُ ﻤﻮ ُﺩ ﻧﺎﺭِ ﻓَﺎﺭِﺱَ ،
ﻭﺳﻤﺎ ُﻉ َ
ﺍﻷﺷﻬﺮ -ﻣِﻦ ﻗﻮﻟﻪ :ﻭﺃﻣﺎ ﻣﻮﻟﺪﻩ ﺇﻟﻰ ﻫﻨﺎ ﻋﻴﻦ ﺍﻟﻜﺮﻣﺎﻧﻲ .ﻣﻨﻪ.
َ ﻭﻫﻮ }{1
ﺃﻱ :ﺍﻟﻮﻻﺩﺓ. }{2
ﻗﻠﺖ :ﺇﺫﺍ ﻗﻠﻨﺎ ﺑﺄﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻟﺪ ﻟﻴﻼ ،ﻓﺄﻳﻤﺎ ﺃﻓﻀﻞ :ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺃﻭ ﻟﻴﻠﺔ
ﻓﺈﻥ َ }{3
ﻣﻮﻟﺪﻩ €؟ ﺃﺟﻴﺐ :ﺑﺄﻥ ﻟﻴﻠﺔ ﻣﻮﻟﺪﻩ ﺃﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻣﻦ ﻭﺟﻮﻩ ﺛﻼﺛﺔ :ﺃﺣﺪﻫﺎ :ﺃﻥ ﻟﻴﻠﺔ
ﺍﻟﻤﻮﻟﺪ ﻟﻴﻠﺔ ﻇﻬﻮﺭﻩ ،€ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻣﻌﻄﺎﺓ ﻟﻪ ،ﻭﻣﺎ ﺷﺮﻑ ﺑﻈﻬﻮﺭ ﺫﺍﺕ ﺍﻟﻤﺸﺮﻑ ﻣﻦ ﺃﺟﻠﻪ
ﺃﺷﺮﻑ ﻣﻤﺎ ﺷﺮﻑ ﺑﺴﺒﺐ ﻣﺎ ﺃﻋﻄﻴﻪ ،ﻭﻻ ﻧﺰﺍﻉ ﻓﻲ ﺫﻟﻚ ،ﻓﻜﺎﻧﺖ ﻟﻴﻠﺔ ﺍﻟﻤﻮﻟﺪ ﺑﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ
ﺃﻓﻀﻞ .ﺍﻟﺜﺎﻧﻲ :ﺃﻥ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺷﺮﻓﺖ ﺑﻨﺰﻭﻝ ﺍﻟﻤﻼﺋﻜﺔ ﻓﻴﻬﺎ ،ﻭﻟﻴﻠﺔ ﺍﻟﻤﻮﻟﺪ ﺷﺮﻓﺖ ﺑﻈﻬﻮﺭﻩ
€ﻓﻴﻬﺎ .ﻭﻣﻦ ﺷﺮﻓﺖ ﺑﻪ ﻟﻴﻠﺔ ﺍﻟﻤﻮﻟﺪ ﺃﻓﻀﻞ ﻣﻤﻦ ﺷﺮﻓﺖ ﺑﻬﻢ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ،ﻋﻠﻰ ﺍﻷﺻﺢ
ﺍﻟﻤﺮﺗﻀﻰ ،ﻓﺘﻜﻮﻥ ﻟﻴﻠﺔ ﺍﻟﻤﻮﻟﺪ ﺃﻓﻀﻞ .ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﻗﻊ ﺍﻟﺘﻔﻀﻞ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻣﺔ
ﻣﺤﻤﺪ ،€ﻭﻟﻴﻠﺔ ﺍﻟﻤﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﻗﻊ ﺍﻟﺘﻔﻀﻞ ﻓﻴﻬﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺑﻌﺜﻪ
ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺭﺣﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ ،ﻓﻌﻤﺖ ﺑﻪ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺨﻼﺋﻖ ،ﻓﻜﺎﻧﺖ ﻟﻴﻠﺔ ﺍﻟﻤﻮﻟﺪ
ﻧﻔﻌﺎ ،ﻓﻜﺎﻧﺖ ﺃﻓﻀﻞ .ﻓﻴﺎ ﺷﻬﺮﺍ ﻣﺎ ﺃﺷﺮﻓﻪ ﻭﺃﻭﻓﺮ ﺣﺮﻣﺔ ﻟﻴﺎﻟﻴﻪ ،ﻛﺄﻧﻬﺎ ﻵﻟﻰء ﻓﻲ ﺍﻟﻌﻘﻮﺩ،ﺃﻋﻢ ً
ﻭﻳﺎ ﻭﺟﻬﺎ ﻣﺎ ﺃﺷﺮﻓﻪ ﻣﻦ ﻣﻮﻟﻮﺩ ،ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺟﻌﻞ ﻣﻮﻟﺪﻩ ﻟﻠﻘﻠﻮﺏ ﺭﺑﻴﻌﺎ ﻭﺣﺴﻨﻪ ﺑﺪﻳﻌﺎ.
)ﻣﻮﺍﻫﺐ* .(146-145/1 :
ﺃﻱ :ﻟﻬﺎ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 52
ﻭﻗﺪ ﺗﻮﻓﻲ ﺃﺏ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻣﻪ ﺣﺎﻣﻞ ﺑﻪ ،ﻓﻜﻔﻠﻪ ﺟﺪﻩ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ،ﻭﺗﻮﻓﻲ
ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻭﻫﻮ ﺍﺑﻦ ﺛﻤﺎﻥ ﺳﻨﻴﻦ ،ﻓﻜﻔﻠﻪ ﻋﻤﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﺃﺏ ﻋﻠﻲ....
ﻄﻤ َﻊ ﻻﺳﺘﻴﻔﺎﺋِﻬﺎ ﻓﻲ ﺍﻟ ُﻤﻄ ﱠﻮﻻﺕ ﻓ َْﻀ ً
ﻼ َﻋ ْﻦ ﻮﻫﻬﺎ ،ﻭﻧﺤ ُﻮ ﺫﻟﻚ ﻣ ّﻤﺎ ﻻ َﻣ َ
1
ﻋﻠﻰ ُﻭ ُﺟ َ
ﺍﻟﺴﻴَﺮِ.
ﺑﻜﺘﺐ ﱢ ﻓﻌﻠﻴْﻪ ُ
ﺍﻹﺣﺎﻃ َﺔ ﺑﻬﺎ َ
ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ ،ﻓَ َﻤ ْﻦ ﺃﺭﺍﺩ َ
ﻮﺍﺏ :ﺃﻧﻪ
ﻭﺍﻟﺼ ُ
ّ ﻭﻛﺎﻥ ﺍﻟﻼﺋﻖ ﺑﺎﻟﻤﺼﻨﻒ ﺫِ ْﻛﺮ َﻣ ِ
ﻜﺎﻥ ﺍﻟﻮﻻﺩﺓ ِ ﻛﻤﺎ ﺫﻛﺮ ُﻩ َﻏﻴْ ُﺮ ُﻩ،
َﻣﻜﺔ ،ﻭﺍﻟﻤﺸ ُﻬﻮ ُﺭ :ﺃﻧﻪ ﺍﻟﻤﺴﺠﺪ ﺍﻟﻤﺸﻬﻮﺭ ﺍﻵﻥ ﺑﺎﻟﻤﻮﻟ ِ ِﺪ.
ﺭﺳﻮﻝ ﺍﷲ{ €ﺃﻱ :ﻋﺒﺪ ﺍﷲ ِ ﺑﺎﻟﻤﺪﻳﻨﺔ ِ }ﻭﻗﺪ{ ﻻ َﺣﺎﺟ َﺔ 2ﺇﻟﻴﻪ }ﺗ ُُﻮ ﱢﻓ َﻲ ُ
ﺃﺏ
ِ ٍ
ﺠﺎﺭﺓ ﺍﻟﺸﺎﻡ -ﻋﻨﺪ ﺃﺧﻮﺍﻝ ﺃﺑﻴﻪ ﺑَﻨﻲ ﺍﻟﻨ ّﺠﺎﺭَ ،ﻭ ُﺩﻓﻦ ﺑﻬﺎ} 3ﻭﺃ ﱡﻣ ُﻪ -ﻭﻫﻮ ﺁﺕ ﻣِﻦ ﺗ َ
ﺳﺒﻌﺔ ﺃﺷ ُﻬﺮ،ِ ﺣﺎﻣﻞٌ ﺑﻪ{ ﺃﻱ :ﻟ َ ّﻤﺎ ﺗ ُﻮ ّﻓ َﻲ ﺃﺑﻮﻩ €ﻛﺎﻥ ﻓﻲ ﺑ َ ْﻄ ِﻦ ﺃ ﱢﻣﻪ ﺫﺍ ﺷﻬﺮﻳْﻦ ﺃﻭ
}ﺟﺪّ ﻩ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ، ﻭﻗﻴﻞ :ﻣﺎﺕ ﻭﻫﻮ ﻓﻲ ﺍﻟﻤﻬﺪ }ﻓﻜ ّﻔ َﻠ ُﻪ{ ﺃﻱَ :ﻭﻟّﻰ ﺗَﺮﺑﻴﺘَﻪ َ
}ﺍﺑﻦ ﺛﻤﺎ ِﻥ ﺳﻨﻴﻦ ،ﻓﻜ ّﻔ َﻠﻪ ﻋ ﱡﻤﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﻭ{ﻟ ّﻤﺎ } ُﺗﻮﻓﻲ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻭﻫﻮ{ ُ €
ﺍﺳ ُﻤﻪ :ﻋﺒﺪ َﻣﻨﺎﻑ ،ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻗﺪ َﻭﺻﺎ ُﻩ ﺑﺬﻟﻚ ﻋﻠﻲ{ ÷َ ،ﻭ ْ ّ ﺃﺏُ
ﺷﻘﻴﻖ 4ﻋﺒﺪ ﺍﷲ. َ ﻟﻜَ ْﻮﻧﻪ
ﻭﻗﺪ ﺃﺧﺒﺮﺕ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ﺑﻠﻴﻠﺔ ﻭﻻﺩﺗﻪ ،€ﻓﻌﻦ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ÷ ﻗﺎﻝ :ﺇﻧﻲ ﻟﻐﻼﻡ ﻳﻔﻌﺔ }{1
ﺃﻱ :ﻏﻼﻡ ﻣﺮﺗﻔﻊ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﻴﻦ ﺃﻭ ﺛﻤﺎﻥ ،ﺃﻋﻘﻞ ﻣﺎ ﺭﺃﻳﺖ ﻭﺳﻤﻌﺖ ،ﺇﺫ ﺑﻴﻬﻮﺩﻱ ﺑﻴﺜﺮﺏ ﻳﺼﻴﺢ
ﺫﺍﺕ ﻳﻮﻡ ﻏﺪﺍﺓ ﻋﻠﻰ ﺃﻃﻤﺔ -ﺃﻱ :ﻣﺤﻞ ﻣﺮﺗﻔﻊ -ﻳﺎ ﻣﻌﺸﺮ ﻳﻬﻮﺩ؛ ﻓﺎﺟﺘﻤﻌﻮﺍ ﺇﻟﻴﻪ ﻭﺃﻧﺎ ﺃﺳﻤﻊ،
ﻭﻗﺎﻟﻮﺍ :ﻭﻳﻠﻚ؛ ﻣﺎ ﻟﻚ؟ ﻗﺎﻝ :ﻃﻠﻊ ﻧﺠﻢ ﺃﺣﻤﺪ ﺍﻟﺬﻱ ﻭﻟﺪ ﺑﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺃﻱ :ﺍﻟﺬﻱ ﻃﻠﻮﻋﻪ
ﻋﻼﻣﺔ ﻋﻠﻰ ﻭﻻﺩﺗﻪ €ﻓﻲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﻳﻤﺔ) .ﺇﻧﺴﺎﻥ* .(101/1 :
ﻭﻋﻦ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ÷ :ﺭﺃﻳﺖ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ :ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺧﺒﺮ ﻣﻮﺳﻰ ﻋﻦ ﻭﻗﺖ ﺧﺮﻭﺝ
ﻣﺤﻤﺪ €ﺃﻱ :ﻣﻦ ﺑﻄﻦ ﺃﻣﻪ ،ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺧﺒﺮ ﻗﻮﻣﻪ :ﺃﻥ ﺍﻟﻜﻮﻛﺐ
ﺍﻟﻤﻌﺮﻭﻑ ﻋﻨﺪﻛﻢ ﺍﺳﻤﻪ ﻛﺬﺍ ﺇﺫﺍ ﺗﺤﺮﻙ ﻭﺳﺎﺭ ﻋﻦ ﻣﻮﺿﻌﻪ ﻓﻬﻮ ﻭﻗﺖ ﺧﺮﻭﺝ ﻣﺤﻤﺪ €ﺃﻱ:
ﻭﺻﺎﺭ ﺫﻟﻚ ﻣﻤﺎ ﻳﺘﻮﺍﺭﺛﻪ ﺍﻟﻌﻠﻤﺎء ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ) .ﺇﻧﺴﺎﻥ* .(101/1 :
ﻻ ﺣﺎﺟﺔ -ﺇﻻ ﺃﻥ ﻳﺠﻌﻞ ﺣﺎﻻ ﻣﻤﺎ ﻓﻬﻢ ﻣﻦ ﺍﻟﺴﻴﺎﻕ .ﻣﻨﻪ. }{2
ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﻗﺪ ﺭﺟﻊ ﺿﻌﻴﻔﺎ ﻣﻊ ﻗﺮﻳﺶ ﻟﻤﺎ ﺭﺟﻌﻮﺍ ﻣﻦ ﺗﺠﺎﺭﺗﻬﻢ ،ﻭﻣﺮﻭﺍ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻳﺜﺮﺏ، }{3
ﻓﺘﺨﻠﻒ ﻋﻨﺪ ﺃﺧﻮﺍﻟﻪ ﺑﻨﻲ ﻋﺪﻱ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ،ﻓﺄﻗﺎﻡ ﻋﻨﺪﻫﻢ ﻣﺮﻳﻀﺎ ﺷﻬﺮﺍ ،ﻓﻠﻤﺎ ﻗﺪﻡ ﺃﺻﺤﺎﺑﻪ
ﻣﻜﺔ ﺳﺄﻟﻬﻢ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻋﻨﻪ ﻓﻘﺎﻟﻮﺍ :ﺧﻠﻔﻨﺎﻩ ﻣﺮﻳﻀﺎ ،ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﺃﺧﺎﻩ ﺍﻟﺤﺎﺭﺙ ﻓﻮﺟﺪﻩ ﻗﺪ
ﺗﻮﻓﻲ ،ﻭﺩﻓﻦ ﻓﻲ ﺩﺍﺭ ﺍﻟﺘﺎﺑﻌﺔ ،ﻭﻗﻴﻞ :ﺩﻓﻦ ﺑﺎﻷﺑﻮﺍء) .ﻣﻮﺍﻫﺐ* .(123/1 :
ﺷﻘﻴﻖ -ﺃﺑﻴﻪ ،ﺃﻱ :ﺃﺧﺎﻩ ﻣﻦ ﺍﻷﺑﻮﻳﻦ .ﻣﻨﻪ. }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
53
ﻭﺍﺳﻢ ﺃﻣﻪ :ﺁﻣﻨﺔ ﺑﻨﺖ ﻭﻫﺐ ،ﻭﺗﻮﻓﻴﺖ ﻭﻫﻮ ﺍﺑﻦ ﺳﺖ ﺳﻨﻴﻦ ،ﻭﻗﻴﻞ :ﺧﻤﺲ
ﺳﻨﻴﻦ .ﻭﻇﺌﺮﻩ ﺍﻟﺘﻲ ﺃﺭﺿﻌﺘﻪ ﺍﻣﺮﺃﺓ ﻣﻦ ﻫﻮﺍﺯﻥ..................
ﺑﻦ
ﺑﻦ ُﺯ ْﻫﺮﺓ ﺑﻦ ﻛﻼﺏ ُ }ﻭﺍﺳﻢ ﺃ ّﻣﻪ :ﺁﻣﻨ ُﺔ ﺑﻨﺖ َﻭ ْﻫﺐ{ ﺍﺑﻦ ﻋﺒﺪ َﻣﻨﺎﻑ ُ ُ
ﺖ َﻋﺒْ ِﺪ ﺍﻟ ُﻌﺰّﻯﻫﺐ ﺳﻴّ َﺪ ﺑَﻨﻲ ُﺯ ْﻫﺮ َﺓ ﻧﺴﺒًﺎ َﻭ َﺷﺮﻓﺎ ،ﻭﺃ ﱡﻡ ﺁﻣﻨ َﺔ ﻣ ّﺮﺓ 1ﺑﻨْ ُ
ﻣ ّﺮﺓ ،ﻭﻛﺎﻥ َﻭ ُ
ﺣﻴﻦ ُﺭﺟﻮﻋﻬﺎ َ ﻗﺼﻲ ﺑ ِﻦ ﻛﻼﺏ } َﻭ ُﺗ ُﻮﻓﻴَﺖ{ ﺁﻣﻨ ُﺔ ّ ﺼ ّﻲ ﺑﻦ َﻋﺒﺪ ﺍﻟ ّﺪﺍﺭ 2ﺑﻦ
ﺑ ِﻦ ﻗُ َ
ﺑﺎﻟﺤ ُﺠﻮﻥ، ﻗﺮﻳﺐ ﺑ ِ َﺮﺍﺑﻎ ،ﻭﻗﻴﻞَ : ٌ ﱞ 4
ْﺮﺏ ،3ﻭ ُﺩﻓﻨﺖ ﺑﺎﻷﺑْﻮﺍء ،ﻭﻫﻮَ :ﻣﺤﻞ ﻣِﻦ ﻳَﺜ َ
ﺣﻖﻜﻮﻥ ﻟﻤﺨﻠﻮ ٍﻕ ﻓﻲ ﻋﻨﻘﻪٌِ 5 ﻘﺎﺑﺮ َﻣ ﱠﻜ َﺔ ،ﻭﺇﻧﻤﺎ ﻳَﺘ ِ َﻢ ﺑﻤ ْﻮﺕ ﺍﻷﺑﻮﻳﻦ ﻟﺌﻼ ﻳ َ َﻭﻫﻮَ :ﻣ ُ
ﺳﻨﻴﻦ.
َ ﺧﻤﺲ
ُ ﺳﻨﻴﻦ ،ﻭﻗﻴﻞ: َ ﺳﺖ }ﻭﻫﻮ 6ﺍﺑﻦ ﱢ
ﺍﻟﻬ ْﻤﺰﺓ -ﻫﻲ :ﺍﻟ ُﻤ ْﺮﺿﻌ ُﺔ،ﺌﺮﻩ{ -ﺑﻜﺴﺮ ﺍﻟﻈﺎء ﺍﻟ ُﻤ ْﻌﺠﻤﺔ َﻭ ُﺳﻜﻮﻥ َ َﻭ ِﻇ ُ
ﺑﺤﻨَﻴْﻦ ،ﻭﻫﻮ: ﺻﻔَﺔ ﻛﺎﺷﻔ ٌﺔ }ﺍ ْﻣﺮﺃ ٌﺓ ﻣِﻦ ﻫ َﻮﺍﺯﻥ{ ﻗﺒﻴﻠﺔ ُ
ﺃﺭﺿﻌﺘْﻪ{ِ 8
ﻓﻘﻮﻟﻪ} :ﺍﻟﺘﻲَ 7
ﻛﺬﺍ ﻓﻲ ﺍﻟﻨﺴﺦ ،ﻭﺍﻟﺼﻮﺍﺏ} :ﺑ ّﺮﺓ{ ،ﻛﻤﺎ ﻓﻲ )ﺳﻴﺮﺓ ﺍﺑﻦ ﻫﺸﺎﻡ( ،ﻭ )ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ(، }{1
ﻭﻏﻴﺮﻫﻤﺎ* .
ﻛﺬﺍ ﻓﻲ ﺍﻟﻨﺴﺦ ،ﻭﺍﻟﺼﻮﺍﺏ} :ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺪﺍﺭ {...ﻛﻤﺎ ﻓﻲ )ﺳﻴﺮﺓ ﺍﺑﻦ }{2
ﻫﺸﺎﻡ( ،ﻭ )ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ( ،ﻭ )ﺍﻟﻤﻌﺎﺭﻑ( ﻻﺑﻦ ﻗﺘﻴﺒﺔ ،ﻭﺍﷲ ﺃﻋﻠﻢ* .
ﺃﻱ :ﺍﻟﻤﺪﻳﻨﺔ .ﻭﻛﺎﻧﺖ ﻗﺪ ﻗﺪﻣﺖ ﺑﻪ ﻃﻴﺒﺔ ﺗﺰﻭﺭ ﺃﺧﻮﺍﻝ ﺃﺑﻴﻪ ،ﻓﺄﻗﺎﻣﺖ ﺑﻪ ﻋﻨﺪﻫﻢ ﺷﻬﺮﺍ ﻭﻣﻌﻬﺎ }{3
ﻣﻤﻠﻮﻛﺘﻪ ﺃﻡ ﺃﻳﻤﻦ.
ﺖﻭﺃﺣﺴﻨ ْ ُ
َ ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺳﻌﺪ :ﺃﻧﻪ €ﻟﻤﺎ ﺭﺃﻯ ﺩﺍﺭ ﺍﻟﻨﺎﺑﻐﺔ ﻗﺎﻝَ ) :ﻫ ُﻬﻨﺎ ﻧ َ َﺰ ْ
ﻟﺖ ﺑﻲ ﺃ ﱢﻣﻲ
ِ
ﻈﺮﻭﻥ ﺇﻟ ّﱠَﻲ ( ﻗﺎﻟﺖ ﺃﻡ ﺃﻳﻤﻦ: ﺍﻟﻌ ْﻮ َﻡ ﻓﻲ ﺑِﺌﺮِ ﺑَﻨﻲ ﺍﻟﻨ ﱠﱠﺠﺎﺭ ،ﻭﻛﺎ َﻥ ﻗَ ْﻮ ٌﻡ ﻣ ِ َﻦ ﺍﻟﻴ َ ُﻬﻮﺩ ﻳَﺨْ ﺘَﻠﻔُﻮ َﻥ ﻳَﻨ ْ ُ
َ
ﻓﺴﻤﻌﺖ ﺃﺣﺪﻫﻢ ﻳﻘﻮﻝ :ﻫﻮ ﻧﺒﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﻫﺬﻩ ﺩﺍﺭ ﻫﺠﺮﺗﻪ ،ﻓﻮﻋﻴﺖ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ
ﻛﻼﻣﻬﻢ ،ﻭﻟﻤﺎ ﺭﺟﻌﺖ ﺃﻣﻪ ﺑﻪ ﻣﺎﺗﺖ ﺑﺎﻷﺑﻮﺍء ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﻧﻬﺎ ﺩﻓﻨﺖ ﺑﺎﻟﺤﺠﻮﻥ ،ﻭﻓﻲ
ﺃﻣﺘﻪ ﺃﻡ ﺃﻳﻤﻦ ﺑﺮﻛﺔ، ﺃﺧﺮﻯ :ﻓﻲ ﺑﻌﺾ ﺩﻭﺭ ﻣﻜﺔ ﻛﻤﺎ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( ،ﻭﺣﻀﻨﺘﻪ ﺑﻌﺪﻫﺎ َ
ﺛﻢ ﻣﺎﺕ ﺟﺪﻩ ﻛﺎﻓﻠﻪ ﻭﻟﻪ ﺛﻤﺎﻥ ﺳﻨﻴﻦ ،ﻭﻗﻴﻞ :ﺃﻛﺜﺮ ،ﻭﻗﻴﻞ :ﺃﻗﻞ ،ﻓﻘﻴﻞ :ﺳﺖ ،ﻭﻗﻴﻞ:
ﺛﻼﺙ ،ﻓﻜﻔﻠﻪ ﻋﻤﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﺷﻘﻴﻖ ﻭﺍﻟﺪﻩ) .ﻣﻨﺢ :ﺻـ * .(155
ﺍﻟﺴﻴﻮﻝ ﻭﻫﻮ ﻣﺤﻞ ﺑﻴﻦ ﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ ،ﺃﻱ :ﻭﻫﻮ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻗﺮﺏ .ﻭﺳﻤﻲ ﺑﺬﻟﻚ ﻷﻥ ّ }{4
ﺗﺤﻞ ﻓﻴﻪ ،ﻭﺩﻓﻨﺖ ﺑﻪ) .ﺇﻧﺴﺎﻥ.(154/1 : ّ ﺗﺘﺒ ّﻮﺃﻩ ،ﺃﻱ:
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{5
ﻭﻫﻮ -ﺣﺎﻝ. }{6
ﺍﻟﺘﻲ -ﺃﻧﺖ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﻨﺎﻩ. }{7
ﻭﺃﺭﺿﻌﺘﻪ €ﺛﻮﻳﺒﺔ ،ﻋﺘﻴﻘﺔ ﺃﺑﻲ ﻟﻬﺐ ،ﺃﻋﺘﻘﻬﺎ ﺣﻴﻦ ﺑﺸﺮﺗﻪ ﺑﻮﻻﺩﺗﻪ .ﻭﻗﺪ ﺭﺅﻱ ﺃﺑﻮ }{8
ﻟﻬﺐ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﻲ ﺍﻟﻨﻮﻡ ﻓﻘﻴﻞ ﻟﻪ :ﻣﺎ ﺣﺎﻟﻚ؟ ﻓﻘﺎﻝ :ﻓﻲ ﺍﻟﻨﺎﺭ ،ﺇﻻ ﺃﻧﻪ ﺧ ّﻔﻒ ﻋﻨﻲ ﻛﻞ
ﻭﺃﻥ ﺫﻟﻚ ﺑﺈﻋﺘﺎﻗﻲ ﺃﺻﺒﻌﻲ ﻫﺎﺗﻴﻦ ﻣﺎء ،ﻭﺃﺷﺎﺭ ﺑﺮﺃﺱ ﺃﺻﺒﻌﻪّ ، ّ ﺺ ﻣﻦ ﺑﻴﻦ ﻟﻴﻠﺔ ﺇﺛﻨﻴﻦ ،ﻭﺃ ُﻣ ّ
ﻟﺜﻮﻳﺒﺔ ﻋﻨﺪﻣﺎ ﺑﺸﺮﺗﻨﻲ ﺑﻮﻻﺩﺓ ﺍﻟﻨﺒﻲ €ﻭﺑﺈﺭﺿﺎﻋﻬﺎ ﻟﻪ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 54
ﻳﻘﺎﻝ ﻟﻬﺎ :ﺣﻠﻴﻤﺔ.
ﺖ ﺃﺑﻲ ﺫ َُﻭﻳﺐ، َﻭﺍﺩ َﻭﺭﺍء َﻋﺮﻓﺔ ُﺩﻭﻥ ﺍﻟﻄﺎﺋﻒ} 1ﻳﻘﺎﻝ ﻟﻬﺎ :ﺣﻠﻴﻤﺔ{ ّ
ﺍﻟﺴﻌﺪﻳﺔ ﺑﻨْ ُ
ﺇﺳﻼﻣ ِ َﻬﺎ 3ﺧﻼﻑ ،ﻭﺟﺎءﺗْﻪ ﻳ َ ْﻮﻡ ُﺣﻨَﻴْﻦ؛ ﺿﺎ َﻋﻪ ،2ﻭﻓﻲ ْ ﺿ َﻌﺘْﻪ َﺣﺘ ﱠﻰ ﻛ ﱠﻤﻠَﺖ ﺭِ َ ﺃ ْﺭ َ
ﻣﻦ ﺍﻟ ﱢﺮﺿﺎﻉ: ﺖ ﻋﻠﻴﻪ ،ﻭﻛﺎﻧﺖ ﺃﺧﺘُﻪ َ ﻓﺠﻠﺴ ْ
َ ﻓَﻘﺎﻡ ﺇﻟﻴﻬﺎ ﻭﺑ َ َﺴﻂ ﺭِ َﺩﺁﺋَﻪ ﻟﻬﺎ؛
ﺟﺎءﺕ َﺣﻠﻴﻤ ُﺔ ﻣﻊ ﻧﺴﺎء ﻀﻨُﻪ ،5ﻭﻛﺬﻟﻚ َﻣ ْﻮﻻﺗ ُﻪ :ﺃ ﱡﻡ ﺃﻳْ َﻤﻦ .ﻭﻟ ّﻤﺎ َ ﺍﻟﺸﻴْﻤﺎء 4ﺗ َ ْﺤ ِﱠ
ﺻ َﻮﺍﺣﺒ ِ َﻬﺎ ﺭﺳﻮﻝ ﺟﻬﺎ؛ ُﻋﺮِﺽ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ َ ﺿﻌﺎء ﻭﻣﻊ َﺯ ْﻭ َ ﺒﻦ ﺍﻟ ﱡﺮ ََﻫ َﻮﺍﺯﻥ ﻳ َ ْﻄﻠُ َ
ﺍﷲ ،6ﻓﺄﺑَﻴْ َﻦ ﺃﻥ ﻳ َ ْﻘﺒﻠﻨ َ ُﻪ 7ﻟﻴُﺘْﻤﻪِ َﻭﻗُﻠﻦ :ﻣﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﺘﻴﻢ ﻧ َ ْﻔ ٌﻊ ﻟﻨﺎ ﻧﺮﺟﻮﻩ ،ﻓﻠ ّﻤﺎ ﻟﻢ
ﺃﺧﺬﺗْﻪ ،€ﻓﻨﺎﻟ َْﺖ ﻫﻲ ﻭﺃ ْﻫﻠُ َﻬﺎ ً
ﺧﻴﺮﺍ ﻏﻴﺮ ُﻩ؛ ﻷﻧﻬﻢ ﺃﺑ َ ْﻮﺍ ﻋﻨﻬﺎ ﻟﻔَﻘﺮِ َﻫﺎ َ ﺗﺠ ْﺪ َﺣﻠﻴﻤ ُﺔ َ
ﻛﺜﻴﺮﺍ ﺑﺒﺮﻛﺔ ﺇ ْﺭﺿﺎﻋﻪِ .€ ً
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺠﺰﺭﻱ :ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺃﺑﻮ ﻟﻬﺐ ﺍﻟﻜﺎﻓﺮ ،ﺍﻟﺬﻱ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻣﻪ ُﺟﻮﺯِ َﻱ ﻓﻲ ﺍﻟﻨﺎﺭ
ﺍﻟﻤﻮﺣﺪ ﻣﻦ ﺃﻣﺘﻪ ﺍﻟﺬﻱ ﻳﺴ ّﺮ ﺑﻤﻮﻟﺪﻩ، ّ ﺑﻔﺮﺣﻪ ﻟﻴﻠﺔ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ €ﺑﻪ ،ﻓﻤﺎ ﺣﺎﻝ ﺍﻟﻤﺴﻠﻢ
ﻭﻳﺒﺬﻝ ﻣﺎ ﺗﺼﻞ ﺇﻟﻴﻪ ﻗﺪﺭﺗﻪ ﻓﻲ ﻣﺤﺒّﺘﻪ ،€ﻟﻌﻤﺮﻱ؛ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺟﺰﺍﺅﻩ ﻣﻦ ﺍﷲ ﺍﻟﻜﺮﻳﻢ ﺃﻥ
ﻳﺪﺧﻠﻪ ﺑﻔﻀﻠﻪ ﺍﻟﻌﻤﻴﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ) .ﻣﻮﺍﻫﺐ* .(147/1 :
ﺍﻟﻄﺎﺋﻒ -ﻭﻫﻲ ﺑﻠﺪ ﻛﺒﻴﺮ ،ﻋﻠﻰ ﺛﻼﺙ ﻣﺮﺍﺣﻞ ﺃﻭ ﺇﺛﻨﻴﻦ ﻣﻦ ﻣﻜﺔ ،ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺸﺮﻕ ،ﻛﺜﻴﺮﺓ }{1
ﺍﻷﻋﻨﺎﺏ ﻭﺍﻟﻔﻮﺍﻛﻪ ،ﻭﻗﻴﻞ :ﺇﻥ ﺃﺻﻠﻬﺎ :ﺃﻥ ﺟﺒﺮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻗﺘﻠﻊ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ
ﻛﺎﻧﺖ ﻷﺻﺤﺎﺏ ﺍﻟﺼﺮﻳﻢ ،ﻓﺴﺎﺭ ﺑﻬﺎ ﺇﻟﻰ ﻣﻜﺔ ،ﻓﻄﺎﻑ ﺑﻬﺎ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ﺛﻢ ﺃﻧﺰﻟﻬﺎ ﺣﻴﺚ
ﻭﺝ -ﺑﺘﺸﺪﻳﺪ ﺍﻟﻄﺎﺋﻒ ،ﻓﺴ ّﻤﻲ ﺍﻟﻤﻮﺿﻊ ﺑﻬﺎ ،ﻭﻛﺎﻧﺖ ﺃ ّﻭﻻ ﺑﻨﻮﺍﺣﻲ ﺻﻨﻌﺎء ،ﻭﺍﺳﻢ ﺍﻷﺭﺽ ّ
ﺍﻟﺠﻴﻢ ﺍﻟﻤﻀﻤﻮﻣﺔ) .ﻣﻮﺍﻫﺐ.(608/1 :
ﻭﻟ ّﻤﺎ ﻭﻟﺪ ﺍﻟﻨﺒﻲ €ﺃﺭﺿﻌﺘﻪ ﺃﻣﻪ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ،ﺛﻢ ﺃﺭﺿﻌﺘﻪ ﺛﻮﻳﺒﺔ ﻣﻮﻻﺓ ﺃﺑﻲ ﻟﻬﺐ ﺃ ﻳّﺎﻣﺎ }{2
ﺣﺘﻰ ﻗﺪﻣﺖ ﺣﻠﻴﻤﺔ ،ﻭﻛﺎﻧﺖ ﺛﻮﻳﺒﺔ ﺃﺭﺿﻌﺖ ﻗﺒﻠﻪ ﻋﻤﻪ ﺣﻤﺰﺓ ÷ ،ﻭﻛﺎﻥ ﺃﺳﻦّ ﻣﻨﻪ €
ﺑﺴﻨﺘﻴﻦ .ﻣﻨﻪ.
ﻭﻛﺬﻟﻚ ﻓﻲ ﺇﺳﻼﻡ ﺯﻭﺟﻬﺎ. }{3
ﺍﻟﺸﻴﻤﺎء -ﺑﺸﻴﻦ ﻣﻌﺠﻤﺔ ﻣﻔﺘﻮﺣﺔ ،ﻭﻣﺜﻨﺎﺓ ﺗﺤﺘﻴﺔ ﺳﺎﻛﻨﺔ ،ﻭﻣﻴﻢ ،ﻭﻣ ّﺪﺓ .ﻣﻨﻪ. }{4
ﺗﺤﻀﻨﻪ -ﻣﻊ ﺃ ّﻣﻬﺎ ،ﻭﺃﺳﻠﻤﺖ .ﻣﻨﻪ. }{5
ﻳﻠﺘﻤﺴﻮﻥ ﻟﻪ ُﻣﺮﺿﻌﺔ ﻓﻲ ﻏﻴﺮ ُ ﻭﻟﺪ ﻟﻬﻢ ﻭﻟﺪ ﺇﺫﺍ ﻭﺃﺧﻼﻗﻬﻢ: ﻷﻧﻪ ﻛﺎﻥ ﻣﻦ ﺷﻴﻢ ﺍﻟﻌﺮﺏ، }{6
ﻳﺮ ْﻭﻥ ﺃﻧﻪ ﻋﺎﺭ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓﻭﺃﻓﺼﺢ ﻟﻪ .ﻭﻗﻴﻞ :ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ َ
ُ ﻟﻠﻮﻟﺪ،
ﻗﺒﻴﻠﺘﻬﻢ ،ﻟﻴﻜﻮﻥ ﺃﻧﺠﺐ َ
ﺃﻥ ﺗﺮﺿﻊ َﻭﻟﺪﻫﺎ؛ ﺍﻧﺘﻬﻰ ،ﺃﻱ :ﺗﺴﺘﻘﻞ ﺑﺮﺿﺎ ِﻋﻪ) .ﺇﻧﺴﺎﻥ.(131/1 :
ﻭﻗﺪ ﺫﻛﺮﻭﺍ :ﺃﻧﻪ ﻟﻤﺎ ﻭﻟﺪ €ﻗﻴﻞ :ﻣﻦ ﻳﻜﻔﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺓ ﺍﻟﻴﺘﻴﻤﺔ ﺍﻟﺘﻲ ﻻ ﻳﻮﺟﺪ ﻟﻤﺜﻠﻬﺎ }{7
ﻗﻴﻤﺔ؟ ﻗﺎﻟﺖ ﺍﻟﻄﻴﻮﺭ :ﻧﺤﻦ ﻧﻜﻔﻠﻪ ﻭﻧﻐﻨﻢ ﺧﺪﻣﺘﻪ ﺍﻟﻌﻈﻴﻤﺔ ،ﻗﺎﻟﺖ ﺍﻟﻮﺣﻮﺵ :ﻧﺤﻦ ﺃﻭﻟﻰ
ﺑﺬﻟﻚ ﻧﻨﺎﻝ ﺷﺮﻓﻪ ﻭﺗﻌﻈﻴﻤﻪ ،ﻓﻨﺎﺩﻯ ﻟﺴﺎﻥ ﺍﻟﻘﺪﺭﺓ :ﺃﻥ ﻳﺎ ﺟﻤﻴﻊ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ :ﺇﻥ ﺍﷲ
ﺗﻌﺎﻟﻰ ﻗﺪ ﻛﺘﺐ ﻓﻲ ﺳﺎﺑﻖ ﺣﻜﻤﺘﻪ ﺍﻟﻘﺪﻳﻤﺔ ﺃﻥ ﻧﺒﻴﻪ ﺍﻟﻜﺮﻳﻢ ﻳﻜﻮﻥ ﺭﺿﻴﻌﺎ ﻟﺤﻠﻴﻤﺔ ﺍﻟﺤﻠﻴﻤﺔ.
)ﻣﻮﺍﻫﺐ* .(150/1 :
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
55
ﻭﺑﻌﺚ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﺑﻤﻜﺔ ﺍﺑﻦ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ ،ﺛﻢ ﺃﻗﺎﻡ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ ﺑﻬﺎ :ﺛﻼﺛﺔ
ﻋﺸﺮ ﺳﻨﺔ ﻋﻠﻰ ﺍﻷﺻﺢ..............................،
ﺑﻤﻜ َﺔ{ ﻭﻛﺎﻥ ﺣﻴﻨﺌﺬ }ﺍﺑْ َﻦ ﺃ ْﺭﺑَﻌ ِ َ
ﻴﻦ }ﻭﺑُﻌﺚ{ ﺭﺳﻮﻝ ﺍﷲ } €ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻛﺎ ّﻓ ًﺔ ّ
ﺍﻟﻌﺎﺩ ُﺓ ﺍﻟ ُﻤ ْﺴﺘﻤ ّﺮﺓ ﻓﻲ ُﻣ ْﻌﻈﻢ ﺍﻷﻧﺒﻴﺎء ِ ﺃﻭ َﺟﻤﻴﻌِﻬﻢ ،ﺃﻱ: َﺳﻨَ ًﺔ{ ﻣ ِ ْﻦ ﻭﻻﺩﺗﻪِ ،ﻛﻤﺎ ﻫﻮ َ
ﻟﺴﺒْﻊﺑﻠﻎ ﺃﺭﺑﻌﻴﻦ َﺳﻨ ًﺔ ،ﻗﻴﻞَ :ﻭﺃ ْﺭﺑﻌﻴﻦ ﻳ َ ْﻮ ًﻣﺎ ،ﺑَﻌﺜ ُﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳ َ ْﻮﻡ ﺍﻹﺛﻨﻴﻦ َ ﻟ ّﻤﺎ َ
َﺖ ﻣ ِ ْﻦ َﺭﻣﻀﺎﻥ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚَ ،ﺭ ْﺣﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ ﺇﻟﻰ ﻛﺎﻓﺔ ﺍﻟﺜّﻘﻠﻴﻦ َﻋﺸﺮﺓ ٍ ﺧﻠ ْ
ﺍﻟﺠﻦ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫb ّ ﺇﺟﻤﺎ ًﻋﺎ ،ﻓﺎﻟﻤﺮﺍﺩ ﺑﺎﻟﻨﺎﺱ ﻫﻨﺎ :ﻣﺎ ﻳَﺸْ ِﻤﻞ
d cﱪ ﻋﻠﻰ ﻗﻮﻝ ﺑ ِ َﺪﻟﻴﻞ ﺍﻟﺒﻴﺎﻥ ﺑ َ ْﻌ َﺪﻩ ﺑﻘﻮﻟﻪ :ﱫh g fﱪ،1
ﻟﻠﺘﻐﻠﻴﺐ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫy x w v uﱪ،2 ِ ﺃﻭ ُﺫﻛﺮ
ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻋﻠﻰ ﻣﺎ َ ﺍﻟﺠﻤﺎﺩﺍﺕﺍﻷﺻﺢ ،ﻭﺇﻟﻰ ﺑﻘﻴّﺔ َ ّ ﺍﻟﻤﻼﺋﻜﺔ 3ﻋﻠﻰ ﻭﺇﻟﻰ َ
ﺮﻳﻦ.
ﺘﺄﺧ َﺾ ُﻣﺤ ّﻘﻘﻲ ﺍﻟ ُﻤ ّ ﺫ َﻫﺐ ﺇﻟﻴﻪ ﺑ َ ْﻌ ُ
ﺍﻟﺴﻴُﻮﻃﻲ ﻭﺃﺯﻳﺪُ :ﺃﻧﻪ ُﻣ َ
ﺮﺳﻞ ﺇﻟﻰ ﻧ َ ْﻔ ِﺴﻪِ. ﻗﺎﻝ ﺍﻟﺠﻼﻝ ﱡ
}ﺛﻢ ﺃﻗﺎﻡ ﺑَ ْﻌﺪ ﺍﻟ ّﻨﺒﻮﺓ ﺑﻬﺎ :4ﺛﻼﺛ َﺔ َﻋﺸﺮ ﺳﻨﺔ ﻋﻠﻰ َ
ﺍﻷﺻ ّﺢ{َ 5ﻭﺃ ّﻣﺎ ﺑﻌﺪ ﺍﻟ ﱢﺮﺳﺎﻟﺔ:
ﺇﺳ ُ
ﺮﺍﻓﻴﻞ، ﻗﺮ َﻥ ﺑﻪ ْ ِ ﻓﻌﺸْ ُﺮ
ﺣﻴﻦ َ
َ ﺳﻨﻴﻦ
َ ﺑﺜﻼﺙ ﺳﻨﻴﻦ ﻟﺘﻘ ﱡﺪﻡ ﺍﻟﻨﺒ ّﻮﺓ ﻋﻠﻰ ﺍﻟﺮﺳﺎﻟﺔ َ َ
ﺖ ﺁﻥ ﻋﻠﻰ ﻟﺴﺎﻧﻪِ ،ﻓﻠ ّﻤﺎ َ
ﻣﻀ ْ ﻟﻢ ﻳﻨْﺰِﻝ ﻋﻠﻴﻪ ﺍﻟ ُﻘ ْﺮ ُ
ﻭﺍﻟﺸﻲ َءَ ،ﻭ ْ
ْ ﻭﻛﺎﻥ ﻳﻌﻠﱢ ُﻤ ُﻪ ﺍﻟﻜَ ﻠ ِ َﻤﺔ
ﻗﺮ َﻥ ﺑﻨﺒ ّﻮﺗﻪ ﺟﺒﺮﺍﺋﻴﻞ ،ﻓﻨ َ َﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥِ 6ﻋﺸْ َ
ﺮﻳﻦ َﺳﻨ َ ًﺔ. ﺳﻨﻴﻦ َ َ ُ
ﺛﻼﺙ
ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ :ﺍﻵﻳﺎﺕ .6/5 }{1
ﺳﻮﺭﺓ ﺳﺒﺄ :ﺍﻵﻳﺔ .28 }{2
ﻣﻌﺼﻮ ُﻣﻮﻥ :ﺃﻧﻬﻢ ﻛﻠﻔﻮﺍ ﺑﺘﻌﻈﻴﻤﻪ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻭﺇﺷﺎﺩﺓ ﺫﻛﺮﻩ،
ُ ﻭﻫﻢ ﻟﻠﻤﻼﺋﻜﺔ ﻭﻣﻌﻨﻰ ﺇﺭﺳﺎﻟﻪ }{3
ﻭﻟﻠﺠﻤﺎﺩﺍﺕ :ﺃﻧﻪ ﻳﺮﻛﺐ ﻓﻴﻬﺎ ﺇﺩﺭﺍﻛﺎﺕ ﻟﺘﺆﻣﻦ ﺑﻪ ﻭﺗﺨﻀﻊ ﺑﻪ ،ﱫo n m l k jﱪ
ﺃﻱ :ﺣﻘﻴﻘﺔ؛ ﻻ ﺑﻠﺴﺎﻥ ﺍﻟﺤﺎﻝ ﻓﻘﻂ ،ﺧﻼﻓًﺎ ﻟﻤﻦ ﺯﻋﻤﻪ) .ﻣﻨﺢ :ﺻـ .(225
ﺑﻬﺎ -ﻣﻜﺔ. }{4
ﻭﻣﻘﺎﺑﻞ ﺍﻷﺻﺢ ﺳﻴﺄﺗﻲ ﻓﻲ ﺑﻴﺎﻥ ﻋﻤﺮﻩ. }{5
ﺃﻱ :ﻋﻠﻰ ﻟﺴﺎﻧﻪ. }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 56
ﺛﻢ ﻫﺎﺟﺮ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻓﺄﻗﺎﻡ ﺑﻬﺎ :ﻋﺸﺮﺍ ﺑﺎﻻﺗﻔﺎﻕ ،ﻓﺎﻟﺼﺤﻴﺢ ﻓﻲ ﻋﻤﺮﻩ:
ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ،ﻭﻗﺪﻡ ﺍﻟﻤﺪﻳﻨﺔ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ﺿﺤﻰ ﻟﺜﻨﺘﻲ ﻋﺸﺮﺓ ﺧﻠﺖ ﻣﻦ ﺭﺑﻴﻊ
ﺍﻷﻭﻝ ،ﻗﺎﻝ ﺍﻟﺤﺎﻛﻢ................................
ﺍﻟﺨﻤﻴﺲ ِﻫﻼﻝَ ﺷﻬﺮِ َﺭﺑﻴ ِﻊ ﺍﻷ ّﻭ ِﻝ ﺇﻟﻰ ﻏﺎﺭِ َﺟﺒَﻞ ﺎﺟﺮ{ 1ﻣ ِ ْﻦ ﻣﻜ َﺔ ﻳ َ ْﻮﻡ َ
}ﺛﻢ َﻫ َ
ﺣﻴﻦ ﺍﻟﻬﺠﺮﺓ ِ 3ﺃﺑﻮ
َ ﺛﻢ ﻣ ِ َﻦ ﺍﻟﻐﺎﺭ ﻳ َ ْﻮ َﻡ ﺍﻹﺛﻨﻴﻦ }ﺇﻟﻰ ﺍﻟ َﻤﺪﻳﻨﺔ{ ﻭﻛﺎﻥ ﻣﻌﻪ ﺛ َ ْﻮﺭّ ،2
ِ ِ5 ِ 4
ﻴﺮﺍ،ﺑﻜ ٍﺮ ،ﻭ َﻋﺎﻣﺮ َﻣ ْﻮﻟﻰ ﺃﺑﻲ ﺑﻜﺮَ ،ﻭﺍﺗّﺨﺬﺍ َﻋﺒْ َﺪ ﺍﷲ ﻟﻴَﺪﻟ ﱠ ُﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳ ِﻖ ﺃﺟ ً
6
ﺿﻊ ﺫِﻛﺮﻫﺎﻭﻭﻗﻊ ﻓﻲ ﻃﺮﻳﻘﻪ َﻋﺠﺎﺋﺐ ﻟﻴﺲ ﻫﺬﺍ َﻣ ْﻮ ُ ﻭﻟﻢ ﻳ ُ ْﻌﺮﻑ ﻟﻪ ﺇﺳﻼﻡَ ، ْ
}ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨ ًﺔ{ ٌ }ﻓﺄﻗﺎﻡ ﺑﻬﺎ َﻋﺸﺮﺍ ﺑﺎﻻﺗّﻔﺎﻕ ،ﻓﺎﻟﺼﺤﻴﺢ ﻓﻲ ُﻋﻤﺮﻩ{ €ﺃﻧﻪ:
ﺧﻤﺲ ﻭﺳﺘّﻮﻥ } َﻭ َﻗﺪِﻡ{ ﺃﻱ: ٌ ﺍﻷﺷﻬﺮ ﻋﻨﺪ ﺍﻟ ُﻌﻠﻤﺎء ،ﻭﻗﻴﻞِ :ﺳﺘﱡﻮﻥ ،ﻭﻗﻴﻞ: َ ﻭﻫﻮ
ﺃﺗَﻰ }ﺍﻟ َﻤﺪﻳﻨ َﺔ{ َﺷ ﱠﺮﻓَﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ }ﻳَ ْﻮﻡ ﺍﻹﺛﻨَﻴْﻦ ُﺿﺤﻰ{ ﺃﻱ :ﻓﻲ َﻭﻗْﺖ ﺍﻟﻀﱡ ﺤﻰ
ﺍﻟﺤﺎﻛﻢ{ -ﻫﻮ ﺃﺑﻮ َﻋﺒْ ِﺪ ﺍﷲ ﻣﺤﻤﺪ، ُ ﺖ ﻣ ِ ْﻦ َﺭﺑﻴﻊ ﺍﻷﻭﻝ ،7ﻗﺎﻝ }ﻟﺜِﻨْﺘﻲ َﻋﺸﺮ َﺓ ﺧ َﻠ ْ
ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ ،ﻭﺳﺒﺐ ُﻣﻬﺎﺟﺮﺗﻪ ﻣﺎ ﺳﻴﺄﺗﻲ ﻓﻲ ﻓﻀﺎﺋﻞ ﻋﻠﻲ ÷ ﻣﻦ ﺍﺗﻔﺎﻕ ﻗﺮﻳﺶ ﻋﻠﻰ ﻗﺘﻠﻪ. }{1
ﻓﺮﺍﺟﻊ :ﺇﻟﻰ ﺻـ .213
ُ
ﻓﺎﺳﺘﺨﻔﻴﺎ ﻓﻴﻪ ،ﻭﻟ ّﻤﺎ ﻓُﻘﺪﺍ ﺑﻌﺚ ﻗﺮﻳﺶ ﺃﺛﺮﻫﻤﺎ ﻭﻗﺎﻟﻮﺍ :ﺇﻥْ ﻗُﺘﻼ ﺃﻭ ﺃﺳﺮﺍ ﻧ ُ ْﻌﻄﻲ ﻣﺎﺋﺔ ﻧﺎﻗﺔ، }{2
ﺣﻤﺎﻣﺘَﻴْﻦ ﻓﻴﻪ َﻭﻧﺴﺞ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﻓﺮﺟﻌﻮﺍ ﻗﺎﺋﻠﻴﻦ :ﻟﻮ ﻛﺎﻧﺎ
َ ﻓﻢ ﺍﻟﻐﺎﺭ َﻭﺟﺪﻭﺍﻭﺻﻠﻮﺍ ﺇﻟﻰ ّ
ﻓﻠ ّﻤﺎ َ
ﻟﻬﺮﺑﺘﺎ ﻭﻧﻘﺾ ﺍﻟﻨ ّﺴﺞ.ﻓﻴﻪ َ
ﻭﷲ ِ ﺩ ّﺭ ﺍﻟﺒُﻮﺻﻴﺮﻱ َﺣﻴﺚ ﻗﺎﻝ:
َﺧﻴْﺮِ ﺍﻟﺒَﺮِﻳﱠﺔِ ﻟ َ ْﻢ ﺗَﻨ ْ ِﺴ ْﺞ َﻭﻟ َ ْﻢ ﺗ َ ُﺤ ِﻢ) .ﺍﻟﺒﺮﺩﺓ(
ﺍﻟﻌﻨ ْ َﻜ َ
ﺒﻮﺕ َﻋﻠَﻰ ﻤﺎﻡ َﻭ َﻇﻨ ﱡﻮﺍ َ
ﺍﻟﺤ َ َ - 79ﻇﻨ ﱡﻮﺍ َ
ﺣﻴﻦ ﺍﻟﻬﺠﺮﺓ -ﺇﻟﻴﻬﺎ. }{3
ﻋﺎﻣﺮ ﺑﻦ ﻓ َُﻬﻴْ َﺮﺓ* . }{4
ﻂ* . ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃ ُ َﺭﻳْﻘ ِ ْ }{5
ﻓﺎﺭﺟﻊ ﺇﻟﻰ )ﺍﻟﻤﻨﺢ :ﺻـ (202ﻭﻏﻴﺮﻩ. }{6
ﻭﻟﻤﺎ ﺳﻤﻊ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺑﻤﻘﺪﻣﻪ ﺻﺎﺭﻭﺍ ﻳﺨﺮﺟﻮﻥ ﻛﻞ ﻳﻮﻡ ﺇﻟﻰ ﺍﻟﺤﺮﺓ ﻳﻨﺘﻈﺮﻭﻧﻪ ﺇﻟﻰ }{7
ﻳﻮﻣﺎ ﻭﻋﺎﺩﻭﺍ ﺇﻟﻰ ﺑﻴﻮﺗﻬﻢ ،ﻭﺇﺫﺍ ﺑﻴﻬﻮﺩﻱ ﻋﻼ ﻋﻠﻰ ﻣﻮﺿﻊ ﻋﺎﻝ ،ﻓﺮﺁﻩ ﻗﺮﺏ ﺍﻟﻈﻬﺮ ،ﻓﺎﻧﺘﻈﺮﻭﻩ ً
ﻓﺼﺎﺡ :ﻫﺬﺍ ﺟﺪﻛﻢ -ﺃﻱ :ﺣﻈﻜﻢ -ﻳﺎ ﺑﻨﻲ ﻗﻴﻠﺔ؛ ﺃﻱ :ﺍﻷﻭﺱ ﻭﺍﻟﺨﺰﺭﺝ ،ﻓﺨﺮﺟﻮﺍ ﺇﻟﻴﻪ
ﺳﺮﺍ ًﻋﺎ ﺑﺴﻼﺣﻬﻢ ،ﻓﻨﺰﻝ ﺑﻘﺒﺎء ،ﻓﻘﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﻟﻠﻨﺎﺱ ،ﻭﺟﻠﺲ ﺭﺳﻮﻝ ﺍﷲ €ﺳﺎﻛﺘًﺎ ،ﻓﻜﺎﻧﻮﺍ
ﻳﺤﺴﺒﻮﻥ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺭﺳﻮﻝ ﺍﷲ €؛ ﻷﻧﻪ ﺃﺳﺮﻉ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺐ ﻣﻊ ﺃﻧﻪ ﺃﺻﻐﺮ ﺳﻨ ّﺎ ﻣﻨﻪ ،€ﺣﺘﻰ
ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺍﻟﺸﻤﺲ ﻇﻠﻞ ﻋﻠﻴﻪ ﻓﻌﺮﻓﻮﻩ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ،ﻗﻴﻞ :ﺃﻭﻝ ﺭﺑﻴﻊ ،ﻭﻗﻴﻞ:
ﺛﺎﻧﻲ ﻋﺸﺮﻩ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ ،ﻭﺃﺩﺭﻛﻪ ﻋﻠﻲ ﺑﻘﺒﺎء ،ﻭﻟﻢ ﻳﻘﻢ ﺑﻌﺪﻩ ﺑﻤﻜﺔ ﺇﻻ ﺛﻼﺛﺔ ﺃﻳﺎﻡ،
ﺛﻢ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ €ﺑﺎﻟﺘﺎﺭﻳﺦ ﻓﻜﺘﺐ ﻣﻦ ﺣﻴﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﺃﻗﺎﻡ ﺑﻘﺒﺎء ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﻛﻤﺎ ﻓﻲ
)ﺍﻟﻤﺴﻠﻢ( ﻭﺃﺳﺲ ﻣﺴﺠﺪﻫﺎ ،ﻭﻫﻮ ﺃﻭﻝ ﻣﺴﺠﺪ ﺑﻨﻲ ﻓﻲ ﺍﻹﺳﻼﻡ ،ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻷﺻﺢ :ﺃﻧﻪ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
57
ﻭﺃﺣﻤﺪ :ﻭﻟﺪ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ،ﻭﺧﺮﺝ ﻣﻦ ﻣﻜﺔ ﻣﻬﺎﺟﺮﺍ ﻳﻮﻡ
ﺍﻹﺛﻨﻴﻦ ،ﻭﻗﺪﻡ ﺍﻟﻤﺪﻳﻨﺔ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ،ﻭﻣﺎﺕ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ،ﻭﺍﺑﺘﺪﺃ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ
ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ،ﻫﻜﺬﺍ ﻗﺎﻝ :ﺻﺎﺣﺐ ﺍﻟﻜﺮﻣﺎﻧﻲ )ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ(.
ﻈﻤﺔ ﻗَﺪﺭﻩِ ،ﻗﺮﺃ ﻋﻠﻰ ﻧﺤﻮِ :ﺃﻟْﻔﻲ ٍ ﺎﻣﺘﻪِ َﻭ َﻋ ِ
ﺷﻴﺦ،1 ﻼ ُﻣﺘّ َﻔ ًﻘﺎ ﻋﻠﻰ َ
ﺇﻣ َ ﺇﻣﺎﻣﺎ َﺟﻠﻴ ً
ﻛﺎﻥ ً
}ﺃﺣﻤﺪُ َ - {:ﺳﻴﺄﺗﻲ ﻧﺤﻮَ :ﺧ ْﻤ ِﺴﻤﺎﺋﺔ ُﻣ َﺠﻠﱠ ٍﺪ؛ َ } - 2ﻭ{ﺍﻹﻣﺎﻡ ْ ﺗﺼﺎﻧﻴﻔُﻪ َ ﻭﺑَﻠ َﻐﺖ َ
ﺍﻟﻨﺒﻲ €ﻳَ ْﻮ َﻡ ﺍﻹﺛﻨﻴﻦ ،ﻭﺧَ ﺮﺝ ﻣِﻦ ﻣﻜ َﺔ{ ﺃﻱ: ﱡ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ ُ } -ﻭﻟﺪ ﺇﻥ َ ﻣﻨﺎﻗﺒ ُﻪ ْ
ﺎﺟﺮﺍ ﻳ ْﻮ َﻡ ﺍﻹﺛﻨﻴﻦَ ،ﻭﻗﺪ َﻡ ﺍﻟﻤﺪﻳﻨﺔ ﻳﻮﻡﻒ ﻣﺎ ﺗﻘ ّﺪﻡ ُ } -ﻣ َﻬ ًﻼ ﻳﺨﺎﻟ ِ َ ﺍﻟﻐﺎﺭ -ﻟﺌ ّ
َ ﻣ ِ َﻦ
ﺃﻣﺮ ﺑﻪ }ﺍﻟﺘﺎﺭﻳﺦ{ ﻓﻜﺘﺐ ﻣﻦ ﺣﻴﻦ ﺍﻹﺛﻨﻴﻦَ ،ﻭ َﻣﺎﺕ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ،ﻭﺍﺑْﺘﺪﺃ{ ﺃﻱَ :
ﻣﻦ ﺍﻟﻤﺤ ﱠﺮﻡ ﺃﻱ :ﻷﻧﻪ ﻭﺟﻌﻠﻪ َ
َ ﺍﻟﻬﺠﺮﺓ ،ﻭﻗﻴﻞ :ﺇﻥ ﺃ ّﻭﻝَ َﻣ ْﻦ ﺃ ﱠﺭﺥ ُﻋ َﻤ ُﺮ ÷،
ﺎﻫﻠﻲ }ﻳَ ْﻮ َﻡ ﺍﻹﺛﻨﻴﻦ،
ﺍﻟﺠ ﱡﺍﻟﺘﺎﺭﻳﺦ َ
ُ }ﺍﻹﺳﻼﻣﻲ{ ﻭﻛﺎﻥ ﻗﺒْﻠ ُﻪ
ﱡ ﺍﻟﺤ ّﺠﺎﺝ ﺖ ﺍﻧْﺼﺮﺍﻑ ُ َﻭﻗْ ُ
ﺍﻟﻜ ْﺮ َﻣﺎﻧﻲ) 4ﺷﺮﺡ ﺍﻟﺒُﺨﺎﺭﻱ(.5 ﺎﺣﺐ ِ ﻫﻜﺬﺍ 3ﻗﺎﻝَ :ﺻ ُ
ﺍﻟﺬﻱ ﱫG F E D C Bﱪ ،ﺛﻢ ﺭﻛﺐ ﻣﻦ ﻗﺒﺎء ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺻﻼﻫﺎ ﺑﻤﺴﺠﺪ ﺍﻟﺠﻤﻌﺔ
ﺍﻟﻤﺸﻬﻮﺭ ،ﺛﻢ ﺭﻛﺐ ﻓﻜﺎﻥ ﻛﻠﻤﺎ ﻣﺮ ﺑﺪﺍﺭ ﻣﻦ ﺩﻭﺭ ﺍﻷﻧﺼﺎﺭ ﺳﺄﻟﻮﻩ ﺍﻟﻨﺰﻭﻝ ﻋﻨﺪﻫﻢ ،ﻓﻴﻘﻮﻝ:
)ﺧﻠﱡﻮﺍ َﺳﺒِﻴﻠَﻬﺎ -ﺃﻱ :ﻧﺎﻗﺘﻪ -ﻓَﺈﻧﱠﻬﺎ َﻣﺄ ُﻣ َ
ﻮﺭ ٌﺓ( ﻭﺃﺭﺧﻰ ﺯﻣﺎﻣﻬﺎ ﻓﺎﺳﺘﻤﺮﺕ ﺇﻟﻰ ﺃﻥ ﺑﺮﻛﺖ ﻣﻮﺿﻊ َ
ﺑﺎﺏ ﺍﻟﻤﺴﺠﺪ ،ﺛﻢ ﺛﺎﺭﺕ ﻭﻫﻮ €ﻋﻠﻴﻬﺎ ﺣﺘﻰ ﺑﺮﻛﺖ ﺑﺒﺎﺏ ﺃﺑﻲ ﺃﻳﻮﺏ ﺭﺋﻴﺲ ﺑﻨﻲ ﺍﻟﻨﺠﺎﺭ ﺃﺧﻮﺍﻝ
ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ،ﺛﻢ ﺛﺎﺭﺕ ﻣﻨﻪ ﻭﺑﺮﻛﺖ ﻓﻲ ﻣﺒﺮﻛﻬﺎ ﺍﻷﻭﻝ ،ﺛﻢ ﺻﻮﺗﺖ ﻓﻨﺰﻝ ﺍﻟﻨﺒﻲ €ﻋﻨﻬﺎ
ﻝ ﺇﻥْ ﺷَ ﺎء ﺍﷲ ﺗﻌﺎﻟﻰ( )ﻣﻨﺢ :ﺻـ * .(204-203 ﺍﻟﻤﻨْﺰِ ُ
ﻭﻗﺎﻝَ ) :ﻫﺬﺍ ُﻫ َﻮ َ
ّ
ﻭﻻ ﺗﻌﺠﺐ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﺑﻦ ﺍﻟﻨﺠﺎﺭ ﺫﻛﺮ :ﺃﻥ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﻟﺴﻤﻌﺎﻧﻲ ﻟﻪ ﺳﺒﻌﺔ ﺁﻻﻑ ﺷﻴﺦ. }{1
)ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ.(34/1 :
ﻫﻮ :ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺤﺎﻓﻆ ﺍﻟﺸﻬﻴﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻤﺪﻭﻳﻪ ﺑﻦ ﻧﻌﻴﻢ ﺑﻦ }{2
ﺍﻟﺤﻜﻢ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺤﺎﻛﻢ ﺍﻟﻀﺒﻲ ،ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺒﻴﻊ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ .ﺳﻤﻊ ﻣﻨﻪ ﻣﻦ
ﺍﻟﻤﺸﺎﻳﺦ ﺟﻤﺎﻋﺔ ،ﻣﻨﻬﻢ :ﺍﻟﻘﻔﺎﻝ ﺍﻟﺸﺎﺷﻲ ،ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ ،ﻭﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﻟﺮﺍﺯﻱ .ﺍﺗﻔﻖ ﻟﻪ
ﻣﻦ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻣﺎ ﻟﻌﻠﻪ ﻳﺒﻠﻎ ﺃﻟﻒ ﺟﺰء .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ(،
)ﻓﻀﺎﺋﻞ ﺍﻟﺸﺎﻓﻌﻲ() ،ﺍﻷﺑﻮﺍﺏ() ،ﺗﺮﺍﺟﻢ ﺍﻟﺸﻴﻮﺥ() ،ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﻟﺤﺪﻳﺚ( .ﻭﻟﺪ
ﺳﻨﺔ 321ﻫـ ﺑﻨﻴﺴﺎﺑﻮﺭ ،ﻭﺗﻮﻓﻲ ﺑﻬﺎ ﺳﻨﺔ 405ﻫـ.
ﺃﻱ :ﻣﻦ ﻗﻮﻟﻪ :ﻭﺑُﻌﺚ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ،ﺍﻫـ. }{3
ﻫﻮ :ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻜﺮﻣﺎﻧﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﻋﺎﻟﻢ ﺑﺎﻟﺤﺪﻳﺚ، }{4
ﺃﺻﻠﻪ ﻣﻦ ﻛﺮﻣﺎﻥ ،ﺍﺷﺘﻬﺮ ﻓﻲ ﺑﻐﺪﺍﺩ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﺍﺭﻱ ﻓﻲ ﺷﺮﺡ ﺻﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ() ،ﺿﻤﺎﺋﺮ ﺍﻟﻘﺮﺁﻥ() ،ﺷﺮﺡ ﻟﻤﺨﺘﺼﺮ ﺍﺑﻦ ﺍﻟﺤﺎﺟﺐ() ،ﺃﻧﻤﻮﺫﺝ ﺍﻟﻜﺸﺎﻑ(.
ﻭﻟﺪ ﺳﻨﺔ 717ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 786ﻫـ ﺭﺍﺟﻌﺎ ﻣﻦ ﺍﻟﺤﺞ ﻓﻲ ﻃﺮﻳﻘﻪ ﺇﻟﻰ ﺑﻐﺪﺍﺩ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺷﺮﺡ ﺍﻟﻜﺮﻣﺎﻧﻲ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ = ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﺍﺭﻱ ﻓﻲ ﺷﺮﺡ ﺻﺤﻴﺢ }{5
ﺍﻟﺒﺨﺎﺭﻱ( ،ﻟﻤﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻜﺮﻣﺎﻧﻲ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 58
ﻭﻗﺪ ﻣﺎﺕ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺗﺴﻊ ﻧﺴﻮﺓ ،ﻭﺟﻤﻴﻊ ﻣﺎ ﺗﺰﻭﺝ ﻣﻦ
ﺍﻟﻨﺴﺎء :ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺛﻼﺙ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ ،ﻭﺃﻭﻝ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ:
ﺧﺪﻳﺠﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ ﺑﻦ ﺃﺳﺪ ،ﻭﻫﻲ ﺳﻴﺪﺓ ﺍﻟﻨﺴﺎء ،ﻭﻛﺎﻧﺖ ﺃﺳﺒﻖ ﺍﻟﻨﺴﺎء ﺇﺳﻼﻣﺎ.
}ﻭﺟﻤﻴﻊ ﻣﺎ ﺗﺰ ﱠﻭﺝ
ُ ﻭﻗﺪ 1ﻣﺎﺕ ﺍﻟﻨﺒﻲ €ﻋﻦ ﺗ ِ ْﺴﻊ ﻧ ِ ْﺴﻮﺓ{ ﺃﻱَ :
ﺑﻘﻴﻦ ﺣﻴﻦ َﻣ ْﻮﺗﻪِ
ﺛﻼﺙ َﻋﺸﺮﺓ ﺍﻣﺮﺃﺓً{ ﻭﺍﻟ ُﻤﺘّ َﻔﻖ َﻋﻠﻴْ ّ
ﻬﻦ: َ ﺃﺭﺑﻊ َﻋﺸﺮ َﺓ ﺍﻣﺮﺃﺓً ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ ٍ:ﻣِﻦ ﺍﻟﻨﺴﺎءَ :
ﻬﻦ :ﺍﺛﻨﺘﺎ َﻋ َﺸ َﺮﺓ ﺍﻣﺮﺃﺓ ،ﻓﻴَﻜﻮﻥ ﻭﺟﻤﻠﺘُ ّ
ﺮﻫﻦُ ، ﺖ ﻓﻲ َﻏﻴْ ّ ﺇﺣﺪﻯ َﻋﺸﺮ َﺓ ،2ﻭﺍﺧﺘﻠ َﻔ ْ ْ
ﺾ. ﻀﻬﻦ ُﺩﻭﻥ ﺑ َ ْﻌ ٍ
ﻋﺸﺮﻳﻦ ﺍﻣﺮﺃ ًﺓَ ،ﺩﺧﻞ ﺑﺒَ ْﻌ ّ
َ ُﺟ ْﻤﻠ ُﺔَ 3ﻣ ْﻦ ﻋﻘ َﺪ َﻋ ّ
ﻠﻴﻬﻦ :ﺛﻼﺛ ًﺎ َﻭ
ﻟﺪﺕ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎَ ،ﻭﻟﻬﺎ }ﻭﺃ ّﻭ ُﻝ ﺍﻣﺮﺃﺓ ٍ ﺗﺰ ّﻭ َﺟ َﻬﺎ :ﺧﺪﻳﺠ ُﺔ{ 4ﺑ َ ْﻌ َﺪ َﺯ ْﻭﺟﻴﻦَ ،5ﻭ ْ
ﺍﻷﻛﺜﺮﻳﻦ،
َ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ ﻋﻨﺪ ُ ﺧﻤﺲ
ٌ ﻳ َ ْﻮ َﻡ ﺗﺰ ﱡﻭ ِﺟ َﻬﺎ ﺃ ْﺭﺑﻌﻮﻥ َﺳﻨ ًﺔ ﻭﺃﺷ ُﻬﺮ ،ﻭﻟﻪ
ﻭﻣﺎ ٍﻝ ﻭﺍﻓ ٍﺮ
ﺷﺮﻑ ﻇﺎﻫ ٍﺮ َ ٍ ِ
ﺍﻟﻄﺎﻫ َﺮ َﺓ ،ﻭﻛﺎﻧﺖ ﺫَﺍﺕ ﻭﻛﺎﻧﺖ ﺗﺪْﻋﻰ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴّﺔ:
ﻧﻔﺴﻬﺎ ﻋﻠﻴﻪ ﻟِﻤﺎ َﺭﺃﺗْﻪ ﻣِﻦ ﻛﺮﺍﻣﺎﺗﻪِ ،ﻓﺬ َﻛﺮ ﺫﻟﻚ ﺖ َ ﻭﻋﺮﺿ ْ
َ ﺐ ﻓﺎﺧ ٍﺮ، ﻭﺣ َﺴ ٍَ
ﺑﺼ َﺪﺍﻕ ﻋﺸﺮﻳﻦ ﺑ َ ْﻜ َﺮ ًﺓ -ﺑﻔﺘﺢ ﻓﺄﺟﺎﺏ ،ﻓﺘﺰ ّﻭ َﺟﻬﺎ َ
َ ﻓﺨﻄﺒُﻮﻫﺎ ﺇﻟﻰ ﺃﺑﻴﻬﺎ، ﻷﻋﻤﺎﻣﻪ َ
ﻦ ﺃﺳﺪ{ ﺑ ِﻦ ﻋﺒﺪ ﺍﻟ ُﻌﺰّﻯ }ﺑﻨﺖ ُﺧ َﻮﻳْﻠﺪ{ ﺗﺼﻐﻴﺮ ﺧﺎﻟﺪ }ﺑ ِ ﺍﻟﺒﺎء -ﺃﻱ :ﺍﻟْ َﻔﺘِﻴ ﱠ َﺔ ﻣ ِ َﻦ ﺍﻹﺑﻞ ُ
ﺳﻴﺪ ُﺓ ﺍﻟﻨﺴﺎء ِ{ ﻭﻓﻲ ِﺳﻴﺎﺩﺗ ِ َﻬﺎ ﻋﻠﻰ ﻋﺎﺋﺸ َﺔ ﺧﻼﻑ،6 ﺼﻲ ﺑﻦ ﻛﻼﺏ }ﻭﻫﻲّ : ﺑ ِﻦ ﻗُ َ
ﺻﺤﺢ ﺍﻟ ُﻌﻠﻤﺎء ﺗﻔﻀﻴﻠ ََﻬﺎ ﻋﻠﻴﻬﺎ ﻟِﻤﺎ ﺗَﻘﺮﺭ ِﻋﻨْﺪ ُﻫ ْﻢ} 7ﻭﻛﺎﻧﺖ ﺃﺳﺒﻖَ ﺍﻟﻨﺴﺎء ﺇﺳﻼﻣﺎ{ ّ
ﺃﻱ :ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ﺃﻳﻀﺎ. }{1
ﺳﺖ ﻗﺮﺷﻴﺎﺕ ،ﻭﺃﺭﺑﻊ ﻋﺮﺑﻴﺎﺕ ،ﻭﺇﺳﺮﺍﺋﻴﻠﻴﺔ) .ﻣﻨﺢ :ﺻـ .(616
* ّ }{2
ﺑﻨﺎء ﻋﻠﻰ ﺍﻻﺧﺘﻼﻑ .ﻣﻨﻪ. }{3
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ. }{4
ﺑﻌﺪ ﺯﻭﺟﻴﻦ -ﺃﺑﻲ ﻫﺎﻟﺔ ،ﺍﻟﻨﺒﺎﺵ ﺑﻦ ﺃﺑﻲ ﺯﺭﺍﺭﺓ ،ﻭﻋﺘﻴﻖ ﺑﻦ ﻋﺎﺋﺬ ﺍﻟﻤﺨﺰﻭﻣﻲ. }{5
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻭﻟﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ :ﺧﺪﻳﺠﺔ ﺃﻓﻀﻞ ﺃﻣﻬﺎﺕ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺎﺭ، }{6
ﻭﻗﻴﻞ :ﻋﺎﺋﺸﺔ .ﺍﻧﺘﻬﻰ.
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﻓﻲ ﺷﺮﺡ )ﺑﻬﺠﺔ ﺍﻟﺤﺎﻭﻱ( ﻋﻨﺪ ﺫﻛﺮ ﺃﺯﻭﺍﺟﻪ :€
ﻭﺃﻓﻀﻠﻬﻦ ﺧﺪﻳﺠﺔ ﻭﻋﺎﺋﺸﺔ ،ﻭﻓﻲ ﺃﻓﻀﻠﻬﻤﺎ ﺧﻼﻑ) .ﻣﻮﺍﻫﺐ* .(78-77/2 :
ﺻﺤﺢ ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺗﻔﻀﻴﻞ ﺧﺪﻳﺠﺔ ﻟِﻤﺎ ﺛﺒﺖ ﺃﻧﻪ €ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ ﺣﻴﻦ ﻗﺎﻟﺖ ﻟﻪ :ﻗﺪ َﺭﺯﻗﻚ }{7
ِ
ﱠﺎﺱ،ﻴﻦ َﻛﻔ ََﺮ ﺑِﻲ ﺍﻟﻨ ُ
ﺣ َﺖ ﺑِﻲ ِ ﺧﻴﺮﺍ ﻣﻨﻬﺎ ،ﻓﻘﺎﻝ» :ﻻ َﻭﺍﷲ َﻣﺎ َﺭ َﺯﻗَﻨِﻲ ﺍﷲ ُ َﺧﻴْ ًﺮﺍ ﻣِﻨ ْ َﻬﺎَ ،
ﺁﻣﻨ َ ْ ﺍﷲ ً
ﱠﺎﺱ«.
ُ ﻨ ﺍﻟ ﻲِ ﻨ ﻣ ﺮﺣ
َ َ ََﻴﻦ ﺣِ ﺎ َﻬ
َ َﻟ ﺎ ﻣ ﻲِ ﻨْ ﺘ ﻄ
َ ﻋ ﺃ
َ ْ ﻭ ، ﱠﺎﺱ
ُ ﻨ ﺍﻟ ﻲِ ﻨَ ﺑ ﱠ
ﺬ ﻛ
َ ﻴﻦ
َ ِ
ﺣ ﻲ ِ ﺻ َﺪﻗﺘﻨ َﻭ َ
ﱠﺒﻲ €ﺍﻟﺴﻼﻡ ﻣِﻦ ﺟﺒﺮﻳﻞَ ، ﻭﺳﺌﻞ ﺍﺑﻦ ﺩﺍﻭﺩ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ :ﻋﺎﺋﺸﺔُ؛ ﺃﻗْﺮﺃﻫﺎ ﺍﻟﻨ ﱡ
ﺟﺒﺮﻳﻞ ﻣِﻦ َﺭﺑﱢﻬﺎ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﺤﻤﺪ ،ﻓﻬﻲ ﺃﻓﻀﻞ .ﻗﻴﻞ ﻟﻪ :ﻓﻤﻦ ُ ﻭﺧﺪﻳﺠ ُﺔ ﺃﻗﺮﺃﻫﺎ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
59
ﺛﻢ ﺳﻮﺩﺓ ﺑﻨﺖ ﺯﻣﻌﺔ .ﺛﻢ ﻋﺎﺋﺸﺔ.......................
ﺖ ﺑﻤﻜﺔ ﻗَﺒْﻞ ﺁﻣﻦ ﻣ ِ ْﻦ ﻧﺴﺎء ﺃ ّﻣﺘﻪِ ﻛﻤﺎ َﺳﻴﺄﺗﻲ ،ﻭﻣﺎﺗ َ ْ
ﺃﻱ :ﻛﺎﻧﺖ َﺧﺪﻳﺠ ُﺔ ﺃ ّﻭ َﻝ َﻣ ْﻦ َ
ﻭﻗﺒﺮﻫﺎﺲ َﻭﺳﺘّﻴﻦ ﺳﻨ ًﺔُ ،ﺑﺎﻟﺤ ُﺠﻮﻥ ،ﻭﻫﻲ ﺍﺑﻨ ُﺔ َﺧ ْﻤ ٍﺳﻨﻴﻦ ،ﻭ ُﺩﻓﻨﺖ َ َ ِ
ﺑﺜﻼﺙ ﺍﻟﻬﺠ َﺮﺓ
ْ
ﺍﻟﺠﻨﺎﺯﺓ ،ﻭﻛﺎﻧﺖ ﻣ ّﺪ ُﺓﻳﻜ ْﻦ ﻳ َ ْﻮﻣﺌ ٍﺬ ﻳُﺼﻠﱢﻲ ﻋﻠﻰ َ
ُﻫﻨﺎﻙ َﻣﺸْ ُﻬﻮﺭ ﻳُﺰﺍﺭ َﻭﻳُﺘﺒ ﱠﺮﻙ ﺑﻪ ،ﻭﻟﻢ ُ
ﻘﺎﻣﻬﺎ ﻣﻊ ﺍﻟﻨﺒﻲ َ :€ﺧ ْﻤ ًﺴﺎ َﻭﻋﺸﺮﻳﻦ ﺳﻨ َ ًﺔ. ، َﻣ َ
ﺗﺤﺖ ﺍﺑﻦﺎﻳﻌﺖَ ،ﻭﻛﺎﻧَﺖ ْ ﻗﺪﻳﻤﺎ ﻭﺑ َ َ
ً ﺖ ﺯ ْﻣ َﻌﺔ{ ﺃﺳﻠﻤﺖ }ﺛﻢ{ ﺗﺰ ّﻭﺝ }ﺳ ْﻮﺩ َﺓ ﺑﻨْ َ
ﻗﺪﻣﺎ ﻣﻜﺔﺍﻟﺤﺒﺸﺔ ،ﻓﻠﻤﺎ ِ ِ ﻗﺪﻳﻤﺎ ،ﻭﻫﺎﺟﺮﺍ ﺇﻟﻰ ﺃﺭﺽ ﻟﻬﺎ ،1ﻭﺃﺳﻠﻢ َﻣﻌﻬﺎ ﻋ ﱟﻢ َ
ً
ﻣﺎﺕ ﺯ ْﻭ ُﺟ َﻬﺎ ،ﻓﺘﺰ ّﻭ َﺟﻬﺎ ﺑﻬﺎ 2ﺑ َ ْﻌﺪ َﻣ ْﻮﺕ َﺧﺪﻳﺠﺔ ﻭﺑ َ ْﻌﺪ َﻋﻘﺪﻩ ﻋﻠﻰ َﻋﺎﺋﺸ َﺔ ،ﻭ َﺩﺧﻞ
ﺖ ﻧ َ ْﻮﺑﺘَ َﻬﺎ ﻟﻌﺎﺋﺸﺔ ﺄﻟﺖَ 4
ﻭﻭﻫﺒَ ْ ﻓﺴ ْ ﻼﻗ ََﻬﺎ ﻟﻤﺎ ﺃﺳﻨ ْﱠﺖَ ، ﺑﻬﺎ ﻗﺒﻞ ﻋﺎﺋﺸ َﺔَ ،ﻭﺃﺭﺍﺩ 3ﻃ ّ
ﺧﻤﺴﻴﻦ.6
َ ﺑﻊ َﻭ
ﺴﻜﻬﺎ ،ﺗ ُ ُﻮﻓﻴﺖ ﺑﺎﻟﻤﺪﻳﻨَﺔ َﺳﻨﺔ ﺃ ْﺭ َ
5
ﻓﺄ ْﻣ َ
}ﺛﻢ{ ﺗﺰ ّﻭﺝ } َﻋﺎﺋﺸﺔ{ ﺑﻤﻜ َﺔ ﻓﻲ ﺷ ّﻮﺍﻝ َﺳﻨ َﺔ َﻋﺸ ٍﺮ ﻣ ِ َﻦ ﺍﻟﻨﺒ ّﻮﺓ؛ ﻭﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ
ﺍﻟﻬﺠﺮﺓ
ﺃﻋ َﺮﺱ ﺑﻬﺎ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺷ ّﻮﺍﻝ ﺳﻨَﺔ ﺍﺛﻨﻴْﻦ ﻣﻦ ْ ﺳﻨﻴﻦَ ،ﻭ ْ
َ ٍ
ﺑﺜﻼﺙَ 7،ﻭﻟﻬﺎ ﱡ
ﺳﺖ
ﻧﺴﺎﺋﻪِ ،ﻭﻛﺎﻥ
ﺃﻛﺜﺮ ﻣ ِ ْﻦ ﺑﻘﻴّﺔ َ
ﻜﺮﺍ ﻏﻴْ َﺮﻫﺎَ ،ﻭﺃﺣﺒﱠﻬﺎ َ ﻟﻢ ﻳﺘﺰ ّﻭﺝ ﺑ ِ ً
ﺗﺴ ُﻊ ﺳﻨﻴﻦَ ،8ﻭ ْ
ﻭﻟﻬﺎ ْ
ﺃﻓﻀﻞ ﺧﺪﻳﺠﺔ ﺃﻡ ﻓﺎﻃﻤﺔ؟ ﻓﻘﺎﻝ :ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻗﺎﻝ» :ﻓَﺎ ِﻃ َﻤ ُﺔ ﺑ ِ ْﻀ َﻌ ٌﺔ ﻣِﻨ ﱢﻲ« ﻓﻼ ﺃﻋﺪﻝ
ﺑﺒﻀﻌﺔ ﺭﺳﻮﻝ ﺍﷲ €ﺃﺣ ًﺪ ﺍ) .ﻣﻮﺍﻫﺐ* .(78/2 :
ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﺴﻜﺮﺍﻥ ﺑﻦ ﻋﻤﺮﻭ -ﺃﺧﻮ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ* . }{1
ﺭﺳﻮﻝ ﺍﷲ ،€ﺑﻤﻜﺔ. }{2
ﻭﺃﺭﺍﺩ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{3
ﻓﺴﺄﻟﺖ -ﻋﺪﻡ ﺍﻟﻄﻼﻕ. }{4
ﻫﻢ ﺭﺳﻮﻝ ﺍﷲ €ﺑﻄﻼﻗﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻟﻤﺎ ﺃﺳﻨ ّﺖ َﺳ ْﻮﺩﺓ ّ }{5
ﻣﻦ ﺷﺄﻧﻲ ﻭﺇﻧّﻤﺎ ﺃﺭﻳﺪ ﺃﻥْ ﺃﺣﺸﺮ ﻣﻊ ﺃﺯﻭﺍﺟﻚ ،ﻭﺇﻧﻲ ﻗﺪ ﺳﺄﻟﺘﻚ ﺍﷲ ﻻ ﺗﻄﻠﻘﻨﻲ ﻭﺃﻧﺖ ﻓﻲ ّ
ﺣﻞ ْ
ﻭ َﻫﺒﺖ ﻳﻮﻣﻲ ﻟﻌﺎﺋﺸﺔ ﻭﺇﻧﻲ ﻻ ﺃﺭﻳﺪ ﻣﺎ ﺗﺮﻳﺪ ﺍﻟﻨﺴﺎء ،ﻓﺄ ْﻣﺴﻜﻬﺎ ﺭﺳﻮﻝ ﺍﷲ €ﺣﺘﻰ ﺗﻮﻓﻲ ﻋﻨﻬﺎ
ﻣﻊ ﺳﺎﺋﺮ ﻣﻦ ﺗﻮﻓﻲ ﻋﻨﻬﻦ ﻣﻦ ﺃﺯﻭﺍﺟﻪ ) .ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻋﻦ ﺟﻤﻴﻊ ﺍﻷﻣﺔ.(235/2 :
ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺗﺎﺭﻳﺨﻪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﺇﻟﻰ ﺳﻌﻴﺪ ﺑﻦ ﺃﺑﻲ ﻫﻼﻝ :ﺃﻧﻬﺎ ﻣﺎﺗﺖ ﻓﻲ ﺧﻼﻓﺔ }{6
ﻋﻤﺮ ،ﻭﺟﺰﻡ ﺍﻟﺬﻫﺒﻲ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﻴﺮ ﺑﺄﻧﻬﺎ ﻣﺎﺗﺖ ﻓﻲ ﺁﺧﺮ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺪ
ﺍﻟﻨﺎﺱ :ﺇﻧﻪ ﺍﻟﻤﺸﻬﻮﺭ) .ﻣﻮﺍﻫﺐ* .(81/2 :
ﻭﻗﻴﻞ :ﺑﺴﻨﺘﻴﻦ ،ﻭﻗﻴﻞ :ﺑﻨﺤﻮ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﺷﻬﺮﺍ) .ﻓﺘﻮﺣﺎﺕ(. }{7
ﻗﻮﻟﻪ :ﺳﻨﺔ ﻋﺸﺮ ﺇﻟﻰ ﻗﻮﻟﻪ :ﻭﻟﻬﺎ ﺗﺴﻊ ﺳﻨﻴﻦ -ﻫﻮ ﻣﺎ ﺻ ّﺮﺡ ﺑﻪ ﺍﻟﻬﻴﺘﻤﻲ ﻓﻲ )ﺍﻟﻔﺘﺢ }{8
ﺍﻟﻤﺒﻴﻦ( ﻭﻓﻴﻪ ﺇﺷﻜﺎﻝ؛ ﻷﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺣﻴﻦ ﻋﻘﺪﻫﺎ ﺫﺍﺕ ﺳﺖ ﺳﻨﻴﻦ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﺑﺜﻼﺙ،
ﻭﻗﺪ ﺩﺧﻞ ﺑﻬﺎ ﺳﻨﺔ ﺍﺛﻨﻴﻦ؛ ﻣﻨﻬﺎ ﺗﻜﻮﻥ ﻟﻬﺎ ﺃﺣﺪ ﻋﺸﺮ ﺳﻨﺔ ﺣﻴﻦ ﺍﻟﺪﺧﻮﻝ ﻻ ﺗﺴﻊ ﺳﻨﻴﻦ ،ﺇﻻ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 60
ﺍﺑﻨﺔ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﻫﺆﻻء ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺑﻤﻜﺔ.
ﻭﺗﺰﻭﺝ ﺑﺎﻟﻤﺪﻳﻨﺔ :ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﻤﺮ .ﻭﺃﻡ ﺳﻠﻤﺔ ﺑﻨﺖ ﺃﺑﻲ ﺃﻣﻴﺔ.....،
ﻭﺳﺎ ُﻩ(. )ﻭﺍ َﻋ ُﺮ َ
ﺗﺎﺑﻌ َﻬﺎ ﻋﻠﻴﻪ؛ ﻭﻓﻘﺪﻫﺎ ﻓﻲ ﺑﻌﺾ ﺃﺳﻔﺎﺭﻩ ﻓﻘﺎﻝَ :ﺍﻟﺸﻲ َء َ
ْ ﺖﺇﺫﺍ َﻫﻮِﻳ َ ْ
ﻴﻬﺔ َﻋﺎﻟﻤ ًﺔ ﻓَﺼﻴﺤﺔ َﺣﺎﻓﻈ ًﺔ ،ﻭﻣﺎﺕ ﻋﻨﻬﺎ َﻭﻟﻬﺎ ﺛﻤﺎﻧﻲ َﻋﺸﺮﺓ ﺳﻨ ًﺔ، ﻭﻛﺎﻧﺖ ﻓَﻘ ِ َ
ﻭﻣﺎﺗﺖ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺳﻨ َﺔ ﺳﺒْ ٍﻊ َﻭ َﺧﻤﺴﻴﻦ ﻟﺴﺒْ َﻊ ﻭﻛﺎﻧﺖ ﻣ ّﺪ ُﺓ ﺇﻗﺎﻣﺘ ِ َﻬﺎ ﻣﻌﻪ ْ
ﺗﺴ ُﻊ ﺳﻨﻴﻦَ ،1
ﺖ ﺃﻥ ﺗ ُ ْﺪﻓَﻦ ﻭﺃﻭﺻ ْ
َ ﻣﻦ َﺭﻣﻀﺎﻥ ،ﻭﻫﻲ ﺍﺑﻨ ُﺔ ﱟ
ﺳﺖ ﻭﺳﺘّﻴﻦ َﺳﻨ ًﺔ،2 َﺖ ْ َﻋﺸْ ﺮ َﺓ ﺧﻠ ْ
ﻭﺻﻠّﻰ ﻋﻠﻴﻬﺎ ﺃﺑﻮ ﻫﺮﻳﺮ َﺓ} 3ﺍﺑﻨ ُﺔ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ{ . ﺑﺎﻟﺒﻘﻴﻊَ ،
} َﻭ َﻫﺆُ ﻻء ِ{ ﺍﻷ ْﺯ َﻭ ُ
ﺍﺝ }ﻗﺪ ﺗﺰ ّﻭ َﺟﻬﺎ ﺑﻤﻜ َﺔ{ ﻛﻤﺎ ﺑﻴّﻨﺎ.
ﺭﺟﻌﺖ ﻣ ِ ْﻦ ِﻫ ْﺠﺮﺓ
ْ ﺍﻟﻬﺠﺮﺓ ﺑ َ ْﻌ َﺪ ﻣﺎ
َ ﺛﻼﺙ ﻣ ِ َﻦ
َ }ﻭﺗﺰ ّﻭﺝ ﺑﺎﻟﻤﺪﻳﻨَﺔَ :ﺣ ْﻔ َﺼ َﺔ{ ﺳﻨَﺔ
ﺃﻥﻘﻬﺎ ،€ﻓﺄ ْﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪْ : ﻏﺰﻭﺓ ﺑَﺪْﺭ ،ﻭﻃَ ﻠّ ََ ﺕ َﺯ ْﻭ ِﺟ َﻬﺎ ﺑﻌﺪﺍﻟﺤﺒﺸﺔ ،ﻭﻣ ْﻮ ِ
ﺻ ّﻮﺍﻣ ٌﺔ ﻗ ّﻮﺍﻣﺔٌَ ،ﻭﺃﻧﻬﺎ َﺯ ْﻭﺟﺘﻚ ﻓﻲ ﺍﻵﺧﺮﺓ ،ﻭﻣﺎﺗﺖ ﻓﻲ َﺷ ْﻌﺒﺎﻥ ﺭﺍﺟﻌﻬﺎ؛ ﻓﺈﻧﻬﺎ َ َ
ﻋﻤﺮ{ ﺑ ِﻦ
َ ﻭﺩﻓﻨﺖ ﺑﺎﻟﻤﺪﻳﻨﺔ }ﺑﻨْ َ
ﺖ ْ ﺃﺭﺑﻌﻴﻦ ،ﻭﻫﻲ ﺍﺑﻨ ُﺔ ِﺳﺘّﻴﻦ َﺳﻨَﺔ، َ َﺳﻨﺔ َﺧ ْﻤ ٍ
ﺲ َﻭ
ﺍﻟﺨﻄﺎﺏ ÷.
ﺑﻜﺴﺮ ﺍﻟﻼﻡ - 4ﺃﻱِ :ﻫﻨْ ًﺪﺍ ﺃﻱ :ﻫﺬﺍ ﺑﻌﺪ ﻣﻮﺕ 5ﺃﺑﻲ ﺳﻠﻤﺔ }ﻭ{ﺗﺰ ّﻭ َﺝ }ﺃ ﱡﻡ ﺳﻠﻤﺔ{ ْ -
ﺧﻤﺴﻴﻦ ،ﻭ ُﺩﻓﻨﺖ ﺑﺎﻟﺒﻘﻴﻊ،
َ ﺖ ﺳﻨﺔ ﺗ ِ ْﺴ ٍﻊ َﻭ
ﺃﺭﺑﻊ ،ﻭﻛﺎﻧﺖ ﻣِﻦ ﺃﻛﻤﻞ ﺍﻟﻨﺴﺎءَ ،ﻣﺎﺗ َ ْ
ﺳﻨﺔ َ
ﻭﺻﻠّﻰ ﻋﻠﻴﻬﺎ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﻛﺎﻥ ُﻋ ْﻤﺮ َﻫﺎ ﺃ ْﺭﺑَﻌﺎ ﻭﺛﻤﺎﻧﻴﻦ َﺳﻨﺔ }ﺑﻨﺖ ﺃﺑﻲ ﺃ ُ ّ
ﻣﻴ َﺔ. َ
ﺃﻥ ﻳﻄﻠﻖ ﺍﻟﺜﻼﺙ ﻋﻠﻰ ﻣﺎ ﺯﺍﺩ ﺳﻨﺘﻴﻦ ،ﻭﺍﻹﺛﻨﻴﻦ ﻋﻠﻰ ﻣﺎ ﺯﺍﺩ ﺍﻟﺴﻨﺔ ،ﻟﻜﻦ ﺍﻟﻈﺎﻫﺮ ﻣﺎ ﺻ ّﺮﺡ
ﺷﻬﺮﺍ ،ﻓﻠﻮ ﻧﺴﺐ ﻫﺬﺍ ﺇﻟﻰ ﺭﻭﺍﻳﺔ
ً ﺑﻪ ﻓﻲ )ﺍﻟﻤﻨﺢ( :ﺃﻧﻪ ﺩﺧﻞ ﺑﻬﺎ ﻋﻠﻰ ﺭﺃﺱ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ
ﻋﻘﺪﻫﺎ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﺑﻨﺤﻮ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﺷﻬﺮﺍ ﻛﺎﻥ ﺃﻇﻬﺮ ،ﺛﻢ ﺍﻥ ﺍﻟﻬﻴﺘﻤﻲ ﻗﺪ ﺻﺮﺡ ﻓﻲ ﺍﻷﻭﻝ
ﺃﻧﻬﺎ ﻋﺎﺷﺖ ﺑﻌﺪﻩ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ ﻭﻟﻢ ﻳﺒﻴﻦ ﺳﻨﻬﺎ ﺣﻴﻦ ﺍﻟﻮﻓﺎﺕ ،ﻟﻜﻦ ﻻ ﻳﻮﺍﻓﻖ ﺗﺎﺭﻳﺨﻬﺎ ﺍﻟﺬﻱ
ﺫﻛﺮﻫﻤﺎ ﻭﻻ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻓﻴﻤﺎ ﺳﻴﺄﺗﻲ ،ﻓﺮﺍﺟﻌﻪ .ﺑﺎﻟﺘﻔﺤﺺ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻴﺮ .ﻣﻨﻪ.
ﻭﻋﺎﺷﺖ ﺑﻌﺪﻩ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ) .ﻓﺘﻮﺣﺎﺕ(. }{1
ﻭﻫﻲ ﺍﺑﻨﺔ ﺳﺖ ﻭﺳﺘﻴﻦ ﺳﻨﺔ -ﺧﻼﻓﺎ ﻟﻤﺎ ﺳﻴﺄﺗﻲ ﻣﻦ ﺍﻟﻤﺼﻨﻒ .ﻣﻨﻪ. }{2
ﻭﻛﺎﻥ ﻳﻮﻣﺌ ٍ
ﺬ ﺧﻠﻴﻔﺔ ﻣﺮﻭﺍﻥ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺃﻳﺎﻡ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ) .ﻣﻮﺍﻫﺐ* .(83/2 : }{3
ﻭﻗﻴﻞ :ﺑﻔﺘﺤﻬﺎ .ﻣﻨﻪ. }{4
ﺃﻱ :ﺯﻭﺟﻬﺎ. }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
61
ﻭﺃﻡ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ،ﻛﺎﻥ ﻫﺆﻻء ﺍﻟﺴﺖ ﻣﻦ ﻗﺮﻳﺶ .ﻭﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ
ﺍﻟﺤﺎﺭﺙ ﻣﻦ ﺑﻨﻲ ﺍﻟﻤﺼﻄﻠﻖ............................،
َﻭ{ﺗﺰ ّﻭ َﺝ }ﺃ ّﻡ َﺣﺒﻴﺒ َﺔ{ َﺭ ْﻣﻠَﺔ ،ﻭﻛﺎﻧﺖ ﺗﺤﺖ ُﻋﺒَﻴْ ِﺪ ﺍﷲ ﺑ ِﻦ َﺟ ْﺤﺶ ،ﻭﻫﺎﺟﺮ
ﺼﺮ َﻭﺍ ْﺭﺗ ﱠﺪ ﻋﻦ ﺍﻹﺳﻼﻡِ ﻭﻣﺎﺕ ُﻫﻨﺎﻙَ ،ﻭﺛﺒﺘَﺖ ﺃ ّﻡ ﺍﻟﺤﺒﺸﺔ ،ﺛﻢ ﺗَﻨ َ ﱠﺑﻬﺎ ﺇﻟﻰ ﺃ ْﺭﺽ َ
ﺍﻟﺤ ِ
ﺒﺸﺔ ﻟ ِ َﻮﻛﻴﻞ ﺭﺳﻮﻝ ﺍﷲ َﻋ ْﻤ ٍﺮﻭ، ﻚ َ َﺣﺒﻴﺒ َﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡِ ،ﻭﺯ ﱠﻭ َﺟ َﻬﺎ ﺍﻟﻨﺠﺎﺷﻲ َﻣﻠ ِ ُ
ﺑﻌﻤﺎﺋﺔ ﺩِﻳﻨَﺎﺭَ ،ﻭﺑﻌﺚ ﺑﻬﺎ ﺇﻟﻴﻪ ،ﻓﺪﺧﻞ ﺑﻬﺎ ﺳﻨ َﺔ ﺳﺒْ ٍﻊَ ،ﻣﺎﺗﺖ ﻭﺃﺻﺪﻗَ َﻬﺎ ﻋﻨﻪ ﺃ ْﺭ َ
ْ
ﺖ ﺃﺑﻲ ﺳﻔﻴﺎﻥَ . ﺑﻊ ﻭﺃ ْﺭﺑﻌﻴﻦ} ،ﺑﻨْ َ ﺑﺎﻟﻤﺪﻳﻨَﺔ ﺳﻨﺔ ﺃ ْﺭ َ
ﺖ ﻣ ِ ْﻦ ﻗﺮﻳﺶ. ﻛﺎﻥَ ﻫﺆﻻء{ ﺍﻷ ْﺯ َﻭﺍﺝ ﱢ
}ﺍﻟﺴ ﱡ
ﺍﻟﺴﺎﻛﻨﺔﻮﻣﺔ ﻭﺍﻟﻮﺍﻭ ﺍﻟﻤﻔﺘﻮﺣﺔ ﺛﻢ ﺍﻟﺘﺤﺘﻴﺔ ﱠ }ﺟ َﻮﻳْﺮﻳّﺔ{ -ﺑﺎﻟﺠﻴﻢ ﺍﻟﻤﻀ ُﻤ َ ﻭ{ﺗﺰ ﱠﻭﺝ ُ
ﻤﻠﺔ ﺛﻢ ﻳﺎء ﺗﺤﺘﻴّﺔ ُﻣﺸ ّﺪﺩﺓ ﺛﻢ ﻫﺎء -ﻛﺎﻥ ﺍﺳ ُﻤﻬﺎ :ﺑ َ ﱠﺮﺓ؛ ﻓﺤ ّﻮﻟ َ ُﻪ €ﻭﻛﺎﻥ ﺛﻢ ﺭﺍء ٍ ُﻣ ْﻬ ٍ
ﻏﺰﻭﺓ ﺑَﻨﻲ ﺍﻟ ُﻤ ْﺼﻄَ ﻠ ِﻖ،1 ﻋﻨﺪ ﺑ َ ّﺮﺓ ،ﺳﺒﺎﻫﺎ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ َ ﻳُﻜﺮِ ُﻩ ﺃﻥ ﻳﻘﺎﻝَ :ﺧﺮﺝ ﻣِﻦ ِ
َ
ﻓﺠﺎﺋﺖ ﺗ َ ْﺴﺄﻝ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻘﺎﻝَ ) :ﻫ ْﻞ ِ
ﺖ ﻓﻲ َﺳ ْﻬﻢ ﺛﺎﺑﺖ ﺑ ِﻦ ﻗَﻴْﺲ ،ﻓﻜﺎﺗﺒَﻬﺎَ ، ﻗﻌ ْ ﻓﻮ َ
َ
ِ
ﻚ( ،ﻗﺎﻟﺖ :ﻧﻌﻢ ،ﻓﺴﻤ َﻊ ﻚ ﻛِﺘَﺎﺑَﺘَ ِ
ﻚ َﻭﺃَﺗ َ َﺰ ﱠﻭ ُﺟ ِ ﻟﻚ؟ ﺃ ُ َﺅ ﱢﺩﻱ َﻋﻨْ ِ
ﻚ ﺇﻟ َﻰ َﻣﺎ ُﻫ َﻮ ﺧﻴْ ٌﺮ ِ ﻟَ ِ
ﺃﺻﻬﺎ ُﺭ ﺭﺳﻮﻝ ﺍﷲ .€ﻗﺎﻟﺖ ﻣﻦ ﻗﻮﻣِﻬﺎ ،ﻭﻗﺎﻟﻮﺍْ : ﻓﺎﻋﺘﻘﻮﺍ ﻣﺎ ﻓﻲ ﺃﻳﺪﻳﻬِ ْﻢ ْ ﺍﻟﻨﺎﺱ ﺫﻟﻚ ْ ُ
ﺖ ﻣ ِ ْﻦ ﺑَﻨﻲ
ﻋﺎﺋﺸﺔ :ﻓﻤﺎ ﺭﺃﻳﻨﺎ ﺍﻣﺮﺃ ًﺓ ﺃﻋﻈﻢ ﺑﺮﻛ ًﺔ ﻣﻨﻬﺎ ،ﺃ ُ ْﻋﺘِﻖ ﻓﻲ ﺳﺒﺒ ِ َﻬﺎ ﻣﺎﺋ َ ُﺔ ﺃﻫ ِﻞ ﺑَﻴْ ٍ
َ
ﺲ َﻭﺳﺘّﻮﻥ ﺧﻤ ٌ
ﻤﺮ َﻫﺎ ْ ﺧﻤﺴﻴﻦ َﻭ ُﻋ َُ ﺖ ﻋﺸﺮﻳﻦ َﺳﻨﺔ ،ﺗ ُ ُﻮﻓﻴﺖ ﺳﻨﺔ ﺍﻟ ُﻤ ْﺼﻄﻠﻖ .ﻭﻛﺎﻧﺖ ﺑﻨْ َ
ﺍﻟﻤ ْﺼ َﻄﻠﻖ.2ﺍﻟﺤﺮﺙ }ﻣﻦ{ ﻗَﺒﻴﻠَﺔ }ﺑﻨﻲ ُ ﺍﻟﺤﺎﺭﺙ{ ﻭﻓﻲ ﻧﺴﺨﺔ )ﺍﻟﻤﻮﺍ ِﻫﺐ(ْ : }ﺑﻨﺖ َ َ
ﻟ ّﻤﺎ ﺍﻧﺼﺮﻑ ﺭﺳﻮﻝ ﺍﷲ €ﻣﻦ ﻏﺰﻭﺓ ﺑﻨﻲ ﺍﻟ ُﻤﺼﻄﻠﻖ ،ﻭﻣﻌﻪ ُﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﻟﺤﺎﺭﺙ ،ﻓﻜﺎﻥ ﺑﺬﺍﺕ }{1
ﺍﻟﺠﻴﺶ ،ﺩﻓﻊ ُﺟﻮﻳﺮﻳﺔ ﺇﻟﻰ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺩﻳﻌﺔ ،ﻭﺃﻣﺮﻩ ﺑﺎﻻﺣﺘﻔﺎﻅ ﺑﻬﺎ ،ﻭﻗَ ِﺪﻡ ﺭﺳﻮﻝ ﺍﷲ €
ﺍﻟﻤﺪﻳﻨﺔ ،ﻓﺄﻗﺒﻞ ﺃﺑﻮﻫﺎ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﺃﺑﻲ ﺿﺮﺍﺭ ﺑﻔﺪﺍء ﺍﺑﻨﺘﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺎﻟﻌﻘﻴﻖ ﻧﻈﺮ ﺇﻟﻰ ﺍﻹﺑﻞ ﺍﻟﺘﻲ ﺟﺎء
ﺑﻬﺎ ﻟﻠﻔﺪﺍء ،ﻓﺮﻏﺐ ﻓﻲ ﺑﻌﻴﺮﻳﻦ ﻣﻨﻬﺎ ،ﻓﻐﻴﺒﻬﻤﺎ ﻓﻲ ﺷﻌﺐ ﻣﻦ ﺷﻌﺎﺏ ﺍﻟﻌﻘﻴﻖ ،ﺛﻢ ﺃﺗﻰ ﺍﻟﻨﺒﻲ €ﻓﻘﺎﻝ:
ﺎﻟﻌﻘِﻴ ِﻖ ﻴﺮﺍ ِﻥ ﺍﻟﻠﱠﺬَﺍ ِﻥ َﻏﻴﱠﺒْ َ
ﺖ ﺑِ َ ِ
ﺃﺻﺒْﺘﻢ ﺍﺑﻨﺘﻲ ،ﻭﻫﺬﺍ ﻓﺪﺍﺅﻫﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :€ﻓَﺄﻳْ َﻦ ﺍﻟﺒَﻌ َ
ﻳﺎ ﻣﺤﻤﺪ؛ َ
ﺐ َﻛﺬَﺍ َﻭ َﻛﺬَﺍ؟( ﻓﻘﺎﻝ ﺍﻟﺤﺎﺭﺙ :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻧﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻚ، ﻓِﻲ ِﺷ ْﻌ ِ
ﻓﻮﺍﷲ ﻣﺎ ﺍ ﱠﻃﻠﻊ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻓﺄﺳﻠﻢ ﺍﻟﺤﺎﺭﺙ ،ﻭﺃﺳﻠﻢ ﻣﻌﻪ ﺍﺑﻨﺎﻥ ﻟﻪ ﻭﻧﺎﺱ ﻣﻦ ﻗﻮﻣﻪ،
ﻭﺃﺭﺳﻞ ﺇﻟﻰ ﺍﻟﺒﻌﻴﺮﻳﻦ ،ﻓﺠﺎء ﺑﻬﻤﺎ ﻓﺪﻓﻊ ﺍﻹﺑﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ،€ﻭ ُﺩﻓِﻌﺖ ﺇﻟﻴﻪ ﺍﺑﻨﺘﻪ ُﺟﻮﻳﺮﻳﺔ ،ﻓﺄﺳﻠﻤﺖ
ﻭﺣﺴﻦ ﺇﺳﻼﻣﻬﺎ ،ﻭﺧﻄﺒﻬﺎ ﺭﺳﻮﻝ ﺍﷲ €ﺇﻟﻰ ﺃﺑﻴﻬﺎ ،ﻓﺰ ّﻭﺟﻪ ﺇﻳّﺎﻫﺎ ،ﻭﺃﺻﺪﻗﻬﺎ ﺃﺭﺑﻊ ﻣﺎﺋﺔ ﺩﺭﻫﻢ، ُ
ﻋﻢ ﻟﻬﺎ ﻳﻘﺎﻝ ﻟﻪ :ﻋﺒﺪ ﺍﷲ) .ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ* .(430/4 : ﻭﻛﺎﻥ ﻗﺒﻞ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻨﺪ ﺍﺑﻦ ّ
ﺣﻲ ﻣﻦ ﺧﺰﺍﻋﺔ} .ﺹ{. ﻭﻫﻮّ : }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 62
ﻭﺻﻔﻴﺔ ﺑﻨﺖ ُﺣﻴﻲ ﺑﻦ ﺍﻷﺧﻄﺐ .ﻭﺯﻳﻨﺐ..................
}ﺻﻔﻴ َﺔ{ ﻛﺎﻧﺖ ﻣِﻦ َﺳﺒﻲ َﺧﻴﺒﺮ؛ ﻣ ِ ْﻦ ﻧ َ ْﺴﻞ َﻫﺎﺭﻭﻥ 1ﺑ ِﻦ ِﻋ ْﻤﺮﺍﻥ ،ﻭﻛﺎﻥ َﻭ{ﺗ َﺰ ّﻭ َﺝ َ
ﺃﻋﻄﻴﺘَﻪ ﺳﻴّ َﺪ َﺓ ﺍﻟﻴ ُﻬﻮﺩ؟ﺎﺭﻳﺔ ،ﻓﺄﺧﺬﻫﺎ ،ﻓﻘﻴﻞ ﻟﻪ ْ :€ ﻟﺪﺣﻴﺔ 2ﻓﻲ ﺃﺧْ ﺬ َﺟ ٍ ﺃَﺫِ َﻥ ِ €
ﺃﻋﺘﻘﻬﺎ
َ ﺛﻢ ﻗﻴﻞ: ﻓﺄﻋﻄﺎ ُﻩ ﻏﻴﺮ َﻫﺎّ ، ﻭﻫﻲ ﻻ ﺗ َ ْﺼﻠﺢ ﺇﻻ ﻟﻚ ،ﻓ ِ
َﺨﺸﻲ ﻋﻠﻴﻬﻢ ﺍﻟﻔﺘﻨ َﺔ ْ
3
ﺟﻬﺎَ ،ﻭﺑﻨﻰ ﺑﻬﺎ ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﻧﻪ €ﻗﺎﻝ ﻟﻬﺎ: َﻭﺗﺰ ّﻭ َ
ﺍﻟﺸ ْﺮﻙ،4ﻛﻨﺖ ﺃﺗﻤﻨ ّﻰ ﺫﻟﻚ ﻓﻲ ﱢ َﻚ ﻓ ِ ﱠﻲ؟( ،ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺇﻧّﻲ ُ ) َﻫﻞْ ﻟ ِ
ﺟﻬﺎ
ﻭﺭﺃﺱ َﺯ ْﻭ َ
ُ ﻭﻛﺎﻥ ﺑ ِ َﻌﻴْﻨﻬﺎ ﺧُ ْﻀﺮ ٌﺓ ،ﻓﺴﺄﻟﻬﺎ ﻋﻨﻬﺎ ،ﻓﻘﺎﻟﺖ :ﺇﻧﻬﺎ ﻛﺎﻧﺖ ﻧﺎﺋﻤ ًﺔ
ِ ﻬﻢ 5-ﻓﻲ ِﺣﺠﺮِﻫﺎ،6
7
َﻄﻤﻬﺎ
ﻭﻗﻊ ﻓﻲ ﺣ ْﺠﺮ َﻫﺎ ،ﻓﺄﺧﺒَﺮﺗْﻪ ،ﻓﻠ َ ﻗﻤﺮﺍ َﻓﺮﺃﺕ ً
ْ – ﻣﻠ ِ ِﻜ ْ
ﺧﻤﺴﻴﻦ ،ﻭﺩﻓﻨﺖ ﺑﺎﻟﺒﻘﻴﻊ َ ﺎﺗﺖ ﻓﻲ َﺭﻣﻀﺎﻥ ﺳﻨﺔ ْﺮﺏ8؟! َﻣ ْ
ﻚ ﻳَﺜ َّﻴﻦ َﻣﻠ ِ َ
ﻭﻗﺎﻝ :ﺗﺘﻤﻨ َ
ﻴﻲ{ -ﺑﻀﻢ ﺍﻟﺤﺎء ﺍﻟ ُﻤ ْﻬﻤﻠﺔ ﻭﻓﺘﺢ ﺍﻟﻴﺎء ﺍﻟﻤﺨ ّﻔﻔﺔ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻴﺎء ﺍﻟﺜﺎﻧﻴﺔ }ﺑﻦ }ﺑﻨﺖ ُﺣ ّ َ
ﺍﻷﺧْ ﻄﺐ{ -ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ َﻭﺳﻜﻮﻥ ﺍﻟﺨﺎء.9
ﺑﻨﺖ َﻋﺒْ ِﺪ ﺍﻟﻤﻄﻠﺐ ،ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ € }ﻭ{ﺗ َﺰ ّﻭ َﺝ }ﺯﻳﻨﺐ{ ﺑﻨﺖ ﺃ ُ َﻣﻴْﻤﺔِ 10
ﺖ ﻋﻨﺪﻩ ﻣ ّﺪﺓ ﺛﻢ َﻃﻠّ َ
ﻘﻬﺎ، ﻣﻦ ﺯﻳﺪ ﺑ ِﻦ َﺣﺎﺭﺛﺔ َﻣ ْﻮﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ،€ﻓﻤﻜﺜَ ْ ﺯ ّﻭﺟﻬﺎ ْ
ﺐ ﻓَﺎ ْﺫ ُﻛ ْﺮﻧِﻲ ﻟ َ َﻬﺎ( ،ﻓﺬ َﻫﺐ ﺇﻟﻴﻬﺎ ﻗﺎﻝ:
ﱠﺗﻬﺎ ﻣﻨﻪ ﻗﺎﻝ 11ﻟ َﺰﻳْﺪ) :ﺍ ْﺫ َﻫ ْ
ﺖ ﻋﺪ َ
ﺍﻧﻘﻀ ْ
ﻓﻠ ّﻤﺎ َ
ﻳﺬﻛﺮ ِﻙ،
ُ ﻓﻘﻠﺖ :ﻳَﺎ َﺯﻳْﻨﺐ؛ ﺑَﻌﺜﻨﻲ ﺭﺳﻮﻝ ﺍﷲ ِ €
ﺇﻟﻴﻚ ُ ﺖ ﻇ ْﻬﺮﻱ ﺇﻟﻰ ﺍﻟﺒﺎﺏﻓﺠﻌ ْﻠ ُ
َ
ﺖ ﺇﻟﻰ ﻣﺴﺠﺪ ﻟﻬﺎ، ﻓﻘﺎﻣ ْ
َ ﻓﻘﺎﻟﺖ :ﻣﺎ ﻛﻨﺖ ﻷ ُ ْﺣ ِﺪﺙ ﺷﻴﺌًﺎ ﺣﺘﻰ ﺃﺅﺍﻣ ِ َﺮ َﺭﺑّﻲ،
ﻧﺒﻲ ﺍﷲ . }{1
ﺃﻱ :ﺍﻟﻜﻠﺒﻲ. }{2
ﻗﺎﻝ ﻟﻬﺎ -ﺻﻔﻴﺔ. }{3
ﺃﻱ :ﺣﺎﻝ ﻛﻮﻧﻲ .ﺍﻫـ. }{4
ﻣﻠ ِ ِﻜﻬﻢ -ﺃﻱ :ﺃﻫﻞ ﺧﻴﺒﺮ .ﻣﻨﻪ. }{5
ﺳﻴﺄﺗﻲ ﻣﻌﻨﻰ ﺍﻟﺤﺠﺮ .ﻣﻨﻪ. }{6
ﻓﻠﻄﻤﻬﺎ -ﺃﻱ :ﺿﺮﺑﻬﺎ. }{7
ﺃﻱ :ﺍﻟﻤﺪﻳﻨﺔ. }{8
ﺍﻟﻤﻌﺠﻤﺔ. }{9
* ﻭﻫﻲ ﻋ ّﻤﺔ ﺍﻟﻨﺒﻲ ،€ﻛﺎﻧﺖ ﺗﺤﺖ ﺟﺤﺶ ﺑﻦ ﺭﺋﺎﺏ. }{10
ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{11
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
63
ﺑﻨﺖ ﺟﺤﺶ ،ﻭﻛﺎﻧﺖ ﻣﻄﻠﻘﺔ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻳﻘﺎﻝ ﻟﻬﺎ :ﺃﻡ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻟﺴﺨﺎﻭﺗﻬﺎ،
ﻭﻛﺎﻧﺖ ﻣﻦ ﺑﻨﻲ ﻫﺎﺷﻢ ،ﻭﻫﻲ ﺃﻭﻝ ﻧﺴﺎﺋﻪ ﺍﻟﻼﺗﻲ ﻣﺎﺗﺖ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﻣﻴﻤﻮﻧﺔ............................
ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ :ﱫZ 1Y X W V Uﱪ ،2ﻓﺠﺎء ﺭﺳﻮﻝ ﺍﷲ €
ِ
ﺍﻟﻮﻟﺪ، ﻧﺴﺎء
َ ﻣﺤﻤﺪ
ٌ ﺧﻤﺲ ،ﻓﻘﺎﻝ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ :ﺣﺮﻡ ٍ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺑﻐﻴﺮ ٍ
ﺇﺫﻥ ﺳﻨ َﺔ
ﻭﻗﺪ ﺗﺰﻭﺝ ﺍﻣﺮﺃ َﺓ ﺍﺑﻨﻪ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ :ﱫ¿ ¾ ½ ¼ » º ¹ﱪ ﺍﻵﻳﺔ.3
ﻛﻦ ،ﻭ َﺯ ﱠﻭﺟﻨﻲﺟﻜﻦ ﺁﺑﺎ ُﺅ ﱠ
ﻭﻛﺎﻧﺖ َﺯﻳْﻨﺐ ﺗَﻔْﺨﺮ ﻋﻠﻰ ﺃﺯﻭﺍﺝ ﺍﻟﻨﺒﻲ €ﺗﻘﻮﻝ :ﺯ ّﻭ ّ
ﺍﷲ ﺗﻌﺎﻟﻰ ﻣ ِ ْﻦ ﻓَ ْﻮﻕ ﺳﺒْ ِﻊ َﺳﻤﻮﺍﺕ .ﻭﻛﺎﻥ ﺍﺳ ُﻤﻬﺎ :ﺑ َ ّﺮﺓ ﻓﺴ ّﻤﺎ َﻫﺎ :ﺯﻳﻨﺐ ﻛﻤﺎ ﻣ ّﺮ
ﺧﻴﺮﺍ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺪﻳﻦَ ،ﻭﺃﺗﻘﻰ ﺗﻜ ْﻦ ﺍﻣﺮﺃ ٌﺓ ً ﻧﻈﻴﺮﻩ ،ﻭﻗﺎﻟﺖ َﻋﺎﺋﺸﺔ ﻓﻲ ﺷﺄﻧﻬﺎ :ﻟ َْﻢ ُ ُ
ﺻﺪﻗ ًﺔ .ﻣﺎﺗﺖ ﺑﺎﻟﻤﺪﻳﻨﺔ َﺳﻨﺔ ﺃﻋﻈﻢ َ ُ ﺻﻞ ﻟﻠ ّﺮﺣ ِﻢَ ،ﻭ ﷲ ،ﻭﺃﺻ َﺪ ُﻕ َﺣﺪﻳﺜﺎَ ،ﻭﺃ ْﻭ َ
ﺖ َﺟﺤﺶ{ - ﺧﻤﺴﻮﻥ َﺳﻨﺔ ،ﻭﺻﻠّﻰ ﻋﻠﻴﻬﺎ ﻋﻤﺮ ÷ }ﺑﻨْ َ ﺛﻼﺙ َﻭ ُ ُ ﻟﻬﺎ
ﻋﺸﺮﻳﻦ َﻭ َ
َ
ﺑﺘَ ْﻘﺪﻳﻢ ﺍﻟ ِﺠﻴﻢ } َﻭﻛﺎﻧﺖ{ ﺯﻳﻨﺐ } ُﻣﻄﻠﻘ َﺔ َﺯﻳْﺪ ﺑﻦ َﺣﺎﺭﺛﺔ{ ﺃﻱ :ﻛﻤﺎ ﺑﻴّﻨﺎ ﺁﻧﻔﺎ ،ﻭﻛﺎﻥ
ﻨﺐ ﻫﺬﻩ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺍﻟﻤﺼﻨﻒ َ ﺯﻳْ ُ َ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻟ ِ َﺴﺨﺎ َﻭﺗ ِ َﻬﺎ{ َﻭﻟﻌﻠّﻪ
َ }ﻳﻘﺎﻝ ﻟﻬﺎ :ﺃ ّﻡ
ﺍﻟﻠﻘﺐ ﻟﺘﻠﻚ؛ ﻭﺍﷲ ﺃﻋﻠﻢ َ ﺃﻥ ﻫﺬﺍ ﺑ َﺰﻳْﻨﺐ ﺑﻨﺖ ﺧﺰﻳﻤﺔ ﺍﻵﺗﻴﺔ؛ ﻷﻧﻬﻢ ﺻ ّﺮﺣﻮﺍّ :4
}ﻭﻛﺎﻧﺖ ﻣ ِ ْﻦ ﺑَﻨﻲ ﻫﺎﺷﻢ ،ﻭﻫﻲ ﺃﻭﻝ ﻧِﺴﺎﺋﻪ ﺍﻟﻼﺗﻲ ﻣﺎﺗﺖ 5ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ .€
ﺑﺴﺮِﻑ -ﺑﻔﺘﺢ ﺍﻟ ُﻤ ْﻬﻤﻠﺔ َﻭ ْ
ﻛﺴﺮ ﺍﻟﺮﺍء ﻭ{ﺗ َﺰ ّﻭﺝ } َﻣﻴْ ُﻤﻮﻧﺔ{ ﺳﻨﺔ َﺳﺒْﻊ ﺑ َ ْﻌ َﺪ َﺧﻴْﺒﺮ َ
6
ﻣﻮﺿﻊ ﻋﻠﻰ ِﺳﺘّ ِﺔ ﺃﻣﻴﺎﻝ ﻣِﻦ ﻣﻜﺔ ،ﻭﺑﻨﻰ 7ﺑﻬﺎ ﻓﻴﻪ ،ﻭﻛﺎﻥ ﺣﻼﻻً، ٌ ﺑﻌﺪﻫﺎ ﻓﺎء -
ﻭﻃﺮﺍ ﺃﻱ :ﺣﺎﺟﺔ. }{1
ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ :ﺍﻵﻳﺔ .37 }{2
ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ :ﺍﻵﻳﺔ .40 }{3
ﺃﻱ :ﺃﻫﻞ ﺍﻟﺴﻴﺮ. }{4
ﺃﻃ َﻮﻟ ُ ُﻜ ﱠﻦ ﻳ َ ًﺪﺍ( ﺃﻱ:
)ﺃﺳ َﺮ ُﻋ ُﻜ ﱠﻦ ﺑِﻲ ﻟ ُ ُﺤﻮﻗ ًﺎ ْ
ْ ﻷﺯﻭﺍﺟﻪ ﺧﻄﺎﺑﺎ ﺑﻘﻮﻟﻪ: € ﺍﷲ ﺭﺳﻮﻝ ﻭﺃﺧﺒﺮ ﺑﻤﻮﺗﻬﺎ }{5
ﻧﻌﻤﺔ؛ ﺃﻱ :ﺃﺳﺨﺎﻛﻦ ،ﻛﻤﺎ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓﻲ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ،ﻓﻬﻮ ﺃﺣﺪ ُﻣﻐﻴّﺒﺎﺗﻪ .€ﻣﻨﻪ.
ﺗﺰﻭﺟﻬﺎ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ ﺳﻨﺔ ﺳﺒﻊ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻛﺎﻥ ﺍﺳﻤﻬﺎ ﺑ ّﺮﺓ ﻓﺴ ّﻤﺎﻫﺎ ﺍﻟﻨﺒﻲ َ €ﻣﻴْ ُﻤﻮﻧﺔ، }{6
ﺖ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺧﻤﺴﻴﻦ ﺑﻮﺍﺩﻱ ﺳﺮﻑ ،ﻭﻫﻮ ﺑﻴﻨﻪ ﻭﺑَﻴﻦ ﻣﻜﺔ ﻋﺸﺮﺓ ﺃﻣﻴﺎﻝ ،ﻭﺻﻠّﻰ ﻋﻠﻴﻬﺎ ﺗ ُﻮﻓﻴ َ ْ
ﺍﺑﻦ ﻋﺒﺎﺱَ ،ﻭﺩﺧﻞ ﻗﺒْﺮﻫﺎ ﻫﻮ ﻭﺑﻨﻮ ﺃﺧﻮﺍﺗﻬﺎ ) .ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻋﻦ ﺟﻤﻴﻊ ﺍﻷﻣﺔ.(231/2 : ُ
ﺑﻨﻰ ﺑﻬﺎ ﺃﻱ :ﺯﻓّﻬﺎ} .ﻗﺎﻣﻮﺱ{. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 64
ﺑﻨﺖ ﺍﻟﺤﺎﺭﺙ ،ﻭﻫﻲ ﺧﺎﻟﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻛﺎﻧﺖ ﻣﻦ ﺑﻨﻲ
ﻫﺎﺷﻢ .ﻭﺯﻳﻨﺐ ﺑﻨﺖ ﺧﺰﻳﻤﺔ ،ﻭﻫﻲ ﺍﻣﺮﺃﺓ ﻣﻦ ﺑﻨﻲ ﻫﻼﻝ .ﻭﺍﻣﺮﺃﺓ ﻣﻦ ﻛﻨﺪﺓ.
ﻭﺍﻣﺮﺃﺓ ﻣﻦ ﻛﻠﺐ.................................
ﺧﻤﺴﻴﻦ ،ﻗﻴﻞ :ﻛﺎﻥ ﺍﺳﻤﻬﺎ
َ ﺍﻟﻤ ْﻮﺿﻊ ﺍﻟﺬﻱ ﺑﻨﻰ ﺑﻬﺎ ﻓﻴﻪ ﺳﻨﺔ ﺇﺣﺪﻯ َﻭ ﻭﺗ ُ ُﻮﻓﻴﺖ ﻓﻲ َ
ﻧﻔﺴ َﻬﺎ
ﺍﻟﻨﺒﻲ َ :€ﻣﻴْ ُﻤﻮﻧﺔ ،ﻭﻓﻴﻬﺎ ﺧﻼﻑ؛ ﺃﻧﻬﺎ ﻫﻲ ﺍﻟﻮﺍﻫﺒﺔ َ
1
ﺃﻳﻀﺎ :ﺑ َ ّﺮﺓ؛ ﻓﺴ ّﻤﺎ َﻫﺎ ﱡ ً
}ﺑﻨﺖ ﺍﻟﺤﺎﺭﺙ ،ﻭﻫﻲ ﺧﺎﻟ ُﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ،2ﻛﺎﻧﺖ ﻣِﻦ ﺑَﻨﻲ ﻫﺎﺷﻢ{ َ ﻟﻠﻨﺒﻲ €
ﺻ ّﺮ ُﺣﻮﺍ :ﺃﻧﻬﺎ ِﻫﻼﻟﻴّﺔ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻟﻌﻞ ﻫﺬﺍ َﺳ ْﻬﻮ ﻣ ِ ْﻦ ﻗَﻠﻢ ﺍﻟﻨﺎ ِﺳﺦ؛ ﻷﻧﻬﻢ َ
َﻭ َ
ﺛﻼﺛﺔ ﺃﺷﻬﺮ ،ﻭ ُﺩﻓﻨﺖ ﺑﺎﻟﺒﻘﻴﻊ ِ ﺛﻢ ﻣﺎﺗﺖ ﺑﻌﺪ
}ﻭ{ﺗﺰ ﱠﻭ َﺝ }ﺯﻳﻨﺐ{َ 3ﺳﻨﺔ ﺛﻼﺙّ ،
ﺖ ُﺧ َﺰﻳْ َﻤﺔ ،ﻭﻫﻲ ﺍﻣﺮﺃﺓ ﻣ ِ ْﻦ ﺑَﻨﻲ ﻫِﻼﻝ{ ِ
ﻛﻜﺘَﺎﺏَ ،ﺣ ّﻲ ﻣ ِ ْﻦ َﻫ َﻮﺍﺯﻥ.4 }ﺑﻨْ َ
} َﻭ{ﺗﺰ ّﻭ َﺝ ﺃﻳﻀﺎ }ﺍﻣﺮﺃﺓ{ ﻭﺍﺳ ُﻤﻬﺎ :ﻗُﺘَﻴْﻠَﺔ -ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﻓﺘﺢ ﺍﻟﻤﺜﻨ ّﺎﺓ ﺍﻟﻔ ْﻮﻗﻴّﺔ
ﺣﻲ ﻣِﻦ }ﻣﻦ ﻛِﻨْﺪَﺓ{ -ﺑﺎﻟﻜﺴﺮ -ﺃﺑﻮ ّ
ﺖ ﻗﻴﺲَ ،ﺭﺟﻞ ْ ﻭﺳﻜﻮﻥ ﺍﻟﻤﺜﻨ ّﺎﺓ ﺍﻟﺘﺤﺘﻴّﺔ -ﺑﻨْ َ
ﺾ ﺭﺳﻮﻝ ﺍﷲ َ €ﺳﻨﺔ ﺇﺣﺪﻯ َﻋﺸﺮﺓ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﻬﺎ. ﺍﻟﻴَ َﻤﻦ ،ﺳﻨﺔ َﻋﺸ ٍﺮ ،ﻓ ُﻘﺒ ِ َ
ﺃﻳﻀﺎ }ﺍﻣﺮﺃﺓً{ ﻳﻘﺎﻝ ﻟﻬﺎَ :ﺷ َﺮﺍﻑ -ﺑﻔﺘﺢ ﺍﻟﺸﻴﻦ ﺍﻟ ُﻤ ْﻌﺠﻤﺔ }ﻭ{ﺗ َﺰ ّﻭ َﺝ ً
ﺃﺧﺖ ﺩِ ْﺣﻴَﺔ ﺍﻟﻜﻠﺒﻲ ،5ﻓﻤﺎﺗﺖ
َ َﻭﺗﺨﻔﻴﻒ ﺍﻟﺮﺍء َﻭﺑﺎﻟﻔﺎء }ﻣ ِ ْﻦ{ ﻗَﺒِﻴﻠَﺔ }ﻛﻠﺐ{ ﺃﻱ:
ﻗﺒﻞ ُﺩﺧﻮﻟﻪِ ﺑ ِ َﻬﺎ.
ﱫª © ¨ § ¦ ¥ﱪ ﺃﻱ :ﺍﻟﺘﻲ ﺃﺧﺒﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ: }{1
]ﺍﻷﺣﺰﺍﺏ :ﺍﻵﻳﺔ .[50
ﻭﺫﻟﻚ ﺃﻥ ﺧﻄﺒﺘﻪ €ﺍﻧﺘﻬﺖ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﻋﻠﻰ ﺑﻌﻴﺮﻫﺎ ،ﻓﻘﺎﻟﺖ :ﺍﻟﺒﻌﻴﺮ ﻭﻣﺎ ﻋﻠﻴﻪ ﷲ ﻭﻟﺮﺳﻮﻟﻪ.
ﻭﻗﻴﻞ :ﺍﻟﻮﺍﻫﺒﺔ ﻧﻔﺴﻬﺎ ﻏﻴﺮﻫﺎ) .ﻣﻮﺍﻫﺐ* .(90/2 :
ﻭﻛﺎﻧﺖ ﺃﺧﺘﻬﺎ ﺃﻡ ﺍﻟﻔﻀﻞ ﻟﺒﺎﺑﺔ ﺍﻟﻜﺒﺮﻯ ﺗﺤﺖ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ،ﻭﺃﺧﺘﻬﺎ ﻷﻣﻬﺎ ﺃﺳﻤﺎء }{2
ﺑﻨﺖ ﻋﻤﻴﺲ ﺗﺤﺖ ﺟﻌﻔﺮ ،ﻭﺳﻠﻤﻰ ﺑﻨﺖ ﻋﻤﻴﺲ ﺗﺤﺖ ﺣﻤﺰﺓ) .ﻣﻮﺍﻫﺐ* .(89/2 :
ﻭﻛﺎﻧﺖ ﺗﺪﻋﻰ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ :ﺃﻡ ﺍﻟﻤﺴﺎﻛﻴﻦ؛ ﻹﻃﻌﺎﻣﻬﺎ ﺇﻳﺎﻫﻢ) .ﻣﻮﺍﻫﺐ* .(89/2 : }{3
ﻓﻬﺆﻻء ﺃﺯﻭﺍﺟﻪ ﺍﻟﻼﺗﻲ ﺩﺧﻞ ﺑﻬﻦ ﻻ ﺧﻼﻑ ﻓﻲ ﺫﻟﻚ ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﺴﻴﺮ ﻭﺍﻟﻌﻠﻢ ﺑﺎﻷﺛﺮ .ﻭﻗﺪ }{4
ﺫﻛﺮ ﺃﻧﻪ €ﺗﺰﻭﺝ ﻧﺴﻮﺓ ﻏﻴﺮ ﻣﻦ ﺫﻛﺮ ،ﻭﺟﻤﻠﺘﻬﻦ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ .ﻭﻓﻲ ﻫﺬﺍ ﻛﻼﻡ ﻃﻮﻳﻞ
ﻣﺬﻛﻮﺭ ﻓﻲ )ﺍﻟﻤﻮﺍﻫﺐ* .(94/2 :
ﺍﻟﺬﻱ ﻳﺠﻲء ﺟﺒﺮﺍﺋﻴﻞ ﺑﺼﻮﺭﺗﻪ .ﻣﻨﻪ. }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
65
ﻭﺃﻣﺎ ﺃﻭﻻﺩﻩ :ﻓﺜﻼﺛﺔ ﺑﻨﻴﻦ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ،ﻭﺃﺭﺑﻊ ﺑﻨﺎﺕ..........
ﺎﺯﺍﺕ ،ﻣِﻨْ َﻬﺎ :ﺃﻧﻬﺎ ﺃ ُ ّﻣﻬﺎﺕ ﺎﺋﺺ َﻭﺍﻣﺘِﻴ ِ
َ ﺼ َ ﻭﺍﻋﻠﻢ :ﺃﻥ ﻷﺯﻭﺍﺝ ﺭﺳﻮﻝ ﺍﷲ َ €ﺧ َ
ﺍﻟﺨﻠﻮﺓ ،1ﻭﻣﻨﻬﺎ :ﺃﻥ َ ﺲ َﻭ ﻭﺍﻟﻤ ّ
ﺍﻟ ُﻤ ْﺆﻣﻨﻴﻦ ﻓﻲ ُﺣ ْﺮﻣﺔ ﺍﻟﺘ ﱠﺰ ﱡﻭ ِﺝ ﺃﻱ :ﻻ ﻓﻲ ﺍﻟﻨ ﱠﻈﺮ َ
ﺗﺤﺮﻡ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﺇﻥ ﻗُﻠﻨﺎ :ﻻ ُ ﺗﺤﺮﻡ ﺑﻪَ ،ﻭ ْ ﺇﻥ ﻗﻠﻨﺎُ : ﻘﺪﻫﻦ ْ
ّ ﺻ ﱠﻦ ﻣ ِ َﻦ ﺍﻟﻨﺎﺭ َ
ﺑﻌ ُ
ﺻﺢ ﻋﻨﻪ ) :€ﺃ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﻟ َْﻢ ﻳ ُ َﺰ ﱢﻭ ْﺟ ُﻪ ﺇﻻﱠ َﻣ ْﻦ َﺳﺘَ ُﻜﻮﻥ َﻣ َﻌ ُﻪ ﻓِﻲ ّ ﻓَﺒِﻪِ 2ﻟ ِ َﻤﺎ
ﺻ ّﺮﺡ ﺑﻪ ﺍﻟﻘﺎﺿﻲ ﻬﻦ ﻓﻲ ﺍﻷُﺯﺭِ 3ﻛﻤﺎ َ ﺎﺻ ّﺃﺷﺨ ِ َ ﺗﺤﺮﻳﻢ ﺭﺅﻳﺔ
ُ ﺍﻟﺠﻨ ِﱠﺔ( ،ﻭﻣﻨﻬﺎ: َ
ﻛﻦ ﺑﻌﺪ ﺍﻟﻨﺒﻲ €ﻳ َ ْﺤ ُﺠ ْﺠ َﻦ ِﻋﻴﺎﺽ ﻭﻏﻴﺮﻩ ،ﻟﻜﻦ ﺗَﻌ ّﻘﺒَﻪ 4ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :5ﺑﺄﻧﻬﻦ ﱠ
ﺘﺘﺮﺍﺕ
ُ ﻭﻫﻦ ُﻣ ْﺴ
ّ ﺍﻟﺤﺪﻳﺚ
َ ﻭﻣ ْﻦ ﺑﻌﺪ ُﻫ ْﻢ ﻳ َ ْﺴﻤ ُﻌﻮﻥ ﻣِﻨْ ّ
ﻬﻦ ﻭﻳ َ ُﻄ ْﻔ َﻦ ،ﻭﻛﺎﻧﺖ ﺍﻟﺼﺤﺎﺑﺔ َ
ﻬﻦﻬﻦ ﻭﺃ ُﻛ ﱢﻔ ّ ﺗﺤﺮﻳﻢ ﻛﺸﻒ ُﻭ ُﺟﻮ ِﻫ ّ ُ ﺍﻷﺷﺨﺎﺹ؛ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﻣﻨﻬﺎ: ﺍﻷﺑﺪﺍﻥ ﻻ ِْ
ﺺ. ﻟﺸﻬﺎﺩﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ،ﻭﻣﻨﻬﺎ :ﻏﻴﺮﻫﺎ ﻣ ّﻤﺎ ﻫﻮ َﻣﺬﻛﻮﺭ ﻓﻲ ﻛُﺘﺐ ﺍﻟﺨﺼﺎﺋ ِ ِ َ
ﻴﻦ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ{ ﻗﺎﻝ ﻓﻲ )ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ( :6ﻭﺃﻣﺎ }ﻭﺃ ّﻣﺎ ﺃﻭﻻ ُﺩ ُﻩ :ﻓﺜﻼﺛ ُﺔ ﺑَﻨ ِ َ
ﺘﺤﺼﻞ ﻣِﻦ َﺟﻤﻴﻊ ﺍﻷﻗﻮﺍﻝ :ﺛﻤﺎﻧﻴ ُﺔﻃﻮﻳﻞ ،ﺍﻟ ُﻤ ﱢ
ٌ ﺃﻭﻻﺩ ُﻩ ﺍﻟﺬﻛﻮﺭ ﻓﻔﻲ ﻋﺪﱠﺗﻬﻢ ﺧﻼﻑ
ُﺫ ُﻛﻮﺭ ،ﺍﺛﻨﺎﻥ ﻣﺘّ َﻔ ٌﻖ ﻋﻠﻴﻬِﻤﺎ :ﺍﻟﻘﺎﺳﻢ ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺳﺘّ ٌﺔ ُﻣﺨْ ﺘﻠَﻒ ﻓﻴﻬﻢ :ﻋﺒﺪ َﻣﻨﺎﻑ
ﺃﻥ ﺍﻟﺬﻛﻮﺭ ﺛﻼﺛ ٌﺔ؛ﻭﻋﺒﺪ ﺍﷲ َﻭﺍﻟﻄﻴﱢﺐ ﻭﺍﻟ ُﻤﻄﻴّﺐ َﻭﺍﻟﻄﺎﻫﺮ َﻭﺍﻟ ُﻤﻄَ ّﻬﺮ ،ﻭﺍﻷﺻﺢّ :
}ﻭﺃﺭﺑﻊ ﺑَﻨﺎﺕٍ { ﺑﺎﻻﺗﻔﺎﻕ. ُ ﺍﻧﺘﻬﻰ
ﺃﻱ :ﺑﻬﻦّ . }{1
ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﻓﺒﻪ -ﺃﻱ :ﻗﻀﻴﺖ ﺑﺎﻟﺪﺧﻮﻝ .ﻣﻨﻪ. }{2
ﺍﻷﺯﺭ -ﺟﻤﻊ ﺇﺯﺍﺭ ﻣﺜﻞ ﻛﺘﺎﺏ ،ﻭﻛﺘﺐ. }{3
ﺃﻱ :ﻳﻌﻴﺐ .ﻣﻨﻪ. }{4
ﻫﻮ :ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻜﻨﺎﻧﻲ ﺍﻟﻌﺴﻘﻼﻧﻲ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ ﺍﻟﻔﻀﻞ ،ﺷﻬﺎﺏ }{5
ﺍﻟﺪﻳﻦ ،ﺍﺑﻦ ﺣﺠﺮ ،ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺤﻔﺎﻅ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺎﺭﻳﺦ .ﺃﺻﻠﻪ ﻣﻦ ﻋﺴﻘﻼﻥ )ﺑﻔﻠﺴﻄﻴﻦ(.
ﻛﺎﻥ ﻓﺼﻴﺢ ﺍﻟﻠﺴﺎﻥ ،ﺭﺍﻭﻳﺔ ﻟﻠﺸﻌﺮ ،ﻋﺎﺭﻓﺎ ﺑﺄﻳﺎﻡ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﻭﺃﺧﺒﺎﺭ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ .ﻣﻦ ﺃﺷﻬﺮ
ﻛﺘﺒﻪ) :ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﻓﻲ ﺃﻋﻴﺎﻥ ﺍﻟﻤﺌﺔ ﺍﻟﺜﺎﻣﻨﺔ() ،ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ() ،ﺍﻹﺻﺎﺑﺔ ﻓﻲ ﺗﻤﻴﻴﺰ
ﺃﺳﻤﺎء ﺍﻟﺼﺤﺎﺑﺔ() ،ﺗﻬﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ() ،ﺑﻠﻮﻍ ﺍﻟﻤﺮﺍﻡ ﻣﻦ ﺃﺩﻟﺔ ﺍﻷﺣﻜﺎﻡ() ،ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ
ﻓﻲ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( .ﻭﻟﺪ ﺳﻨﺔ 773ﻫـ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ،ﻭﺗﻮﻓﻲ ﺑﻬﺎ ﺳﻨﺔ 852ﻫـ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺇﻟﻰ ﻓﻬﻢ ﺍﻟﺸﻤﺎﺋﻞ = ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﻓﻲ ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ }{6
ﻟﻠﺘﺮﻣﺬﻱ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 66
ﻓﺄﻭﻝ ﺃﻭﻻﺩﻩ :ﺍﻟﻘﺎﺳﻢ ،ﺛﻢ ﺍﺑﻨﺘﻪ :ﺯﻳﻨﺐ ،ﺛﻢ ﺍﺑﻨﻪ :ﻃﺎﻫﺮ ،ﻭﻟﺪ ﺑﻌﺪ ﻧﺰﻭﻝ
ﺍﻟﻮﺣﻲ ،ﻭﻟﺬﻟﻚ ﺳﻤﻲ :ﻃﺎﻫﺮﺍ ،ﺛﻢ ﺍﺑﻨﺘﻪ :ﺃﻡ ﻛﻠﺜﻮﻡ ،ﺛﻢ :ﻓﺎﻃﻤﺔ ،ﺛﻢ ﺍﺑﻨﺘﻪ:
ﺭﻗﻴﺔ ،ﻓﻬﺆﻻء ﻛﻠﻬﻢ ﻭﻟﺪﻭﺍ ﺑﻤﻜﺔ ﻣﻦ ﺧﺪﻳﺠﺔ.
ﺛﻢ ﻭﻟﺪ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﺑﻨﻪ :ﺇﺑﺮﺍﻫﻴﻢ.........................
}ﻓﺄﻭﻝ ﺃﻭﻻﺩﻩ ِ :ﺍﻟﻘﺎﺳﻢ{ ُﻭﻟﺪ ﻗﺒﻞ ﺍﻟﻨﺒ ّﻮﺓَِ ،ﻭﺑِﻪِ ﻛﺎﻥ €ﻳُﻜﻨ ﱠﻰَ ،1ﻭﻋﺎﺵ ﺣﺘﻰ
َﻣ َﺸﻰ ،ﻭﻗﻴﻞَ :ﻋﺎﺵ َﺳﻨﺘَﻴْﻦ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﻭﻝ َﻣ ْﻦ ﻣﺎﺕ ﻣ ِ ْﻦ ُﻭﻟْﺪﻩ.
ﺐ{ َﺳﻴﺄﺗﻲ ﺑَﻴﺎﻧﻬﺎ.
}ﺛﻢ ﺍﺑﻨ ُﺘ ُﻪَ :ﺯﻳْﻨَ ْ
ﻃﺎﻫﺮﺍ{ 2ﻭﻣﺎﺕ
ً ﺳﻤﻲ:
}ﺛﻢ ﺍﺑﻨﻪ :ﻃﺎﻫﺮُ ،ﻭﻟﺪ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ،ﻭﻟﺬﻟﻚ ّ ّ
ﺍﻧﻘﻄﻊ َﻭﻟﺪُﻩ؛ ﻓﻬﻮ ﺃﺑْﺘَ ُﺮ ،ﻓﺄﻧ َﺰﻝ ﺍﷲ
َ ﺑﻦ َﻭﺍﺋﻞ :ﻗﺪ
ﺎﺹ ُ
ﺍﻟﻌ ُ
ﺻﻐﻴﺮﺍ ﺑﻤﻜ َﺔ .ﻓﻘﺎﻝ َ
َ
ﺗﻌﺎﻟﻰ :ﱫ^ _ ` aﱪ.3
ﺑﻜﻨْﻴﺘِﻬﺎ.
}ﺛﻢ ﺍﺑﻨ ُﺘﻪ :ﺃ ّﻡ ُﻛ ْﻠﺜُﻮﻡ{ ﻻ ﻳ ُ ْﻌ َﺮﻑ ﻟﻬﺎ ﺍﺳﻢ؛ ﻭﺇﻧﻤﺎ ﺗ ُﻌﺮﻑ ُ
ّ
}ﺛﻢ :ﻓﺎﻃﻤﺔ{َ 4ﺳﻴﺄﺗﻲ َﻣﻨﺎﻗﺒُ َﻬﺎ.
ٍ
ﺛﻼﺙ َﻭﺛﻼﺛﻴﻦ ﻣ ِ ْﻦ َﻣ ْﻮﻟﺪﻩ} .6ﻓﻬﺆﻻء ﻛ ّﻠ ُﻬ ْﻢ{ }ﺛﻢ ﺍﺑﻨﺘ ُﻪُ :ﺭﻗِﻴﱠﺔ{ 5ﻭﻟﺪﺕ َﺳﻨ َﺔ
ّ
ﺑِﺘَﻐْﻠﻴﺐ ﺍﻟﺬﻛﻮﺭ } ُﻭﻟﺪﻭﺍ ﺑﻤﻜﺔ ﻣِﻦ ﺧﺪﻳﺠﺔ.
ِ
ﺛﻤﺎﻥ ،ﻭﻋﻖﱠ 7ﻋﻨﻪ ﺛﻢ ُﻭﻟﺪ ﺑﺎﻟﻤﺪﻳﻨَﺔ ﺍﺑ ُﻨ ُﻪ :ﺇﺑﺮﺍﻫﻴﻢ{ ﺃﻱ :ﻓﻲ ﺫﻱ ﺍﻟﺤﺠﺔ ﺳﻨﺔ
ﺭﺃﺳ ُﻪ ﺃﺑﻮ ﻫﻨﺪ ،ﻭﺳ ّﻤﺎ ُﻩ ﺍﻟﻨﺒﻲ €ﻳﻮﻣﺌﺬ ﺑﺎﺳﻢ ﺃﺑﻴﻪ،9
ﻭﺣﻠﻖ َ ﻳ َ ْﻮ َﻡ ﺳﺎﺑﻌﻪِ َ
ﺑﻜﺒْ َﺸﻴْﻦَ ،8
ﺃﻱ :ﻳﻘﺎﻝ :ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ. }{1
ﻭﻃﻴﺒﺎ ﻣﻊ ﺃﻥ ﺍﺳﻤﻪ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻣﻦ ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﺃﺳﻤﺎء ﻟﻮﺍﺣﺪ .ﻣﻨﻪ. }{2
ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ :ﺍﻵﻳﺔ .3 }{3
ﻓﺎﻃﻤﺔ -ﻭﻫﻲ ﺃﺻﻐﺮﻫﻦّ . }{4
ﺍﻟﺼﻮﺍﺏ :ﺗﻘﺪﻳﻤﻬﺎ ﻋﻠﻰ ﺃ ّﻡ ﻛﻠﺜﻮﻡ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻮﺍﻗﻊ ﺇﻻ ﺍﻥ ﻳﺠﻌﻞ ،ﺛﻢ ﻟﻠﺘﺮﺗﻴﺐ ﺍﻟﺬﻛﺮﻱ ۊﺇﻥ }{5
ﺃﺑﺎﻩ ﺍﻟﺴﻴﺎﻕ .ﻭﻳﺆﻳّﺪﻩ ﺫﻛﺮ ﺍﺑﻨﻪ ﻃﺎﻫﺮ ﺑﻌﺪ ﺯﻳﻨﺐ ﻣﻊ ﺃﻧﻪ ﻭﻟﺪ ﺑﻌﺪﻫﻦّ ﺟﻤﻴﻌﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﻣﻨﻪ.
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{6
ﺃﻱ :ﺫﺑﺢ ﺍﻟﻌﻘﻴﻘﺔ .ﻣﻨﻪ. }{7
ﺑﻜﺒﺸﻴﻦ ،ﻛﺒﺶ -ﻛ ُْﻲَ } ،ﻋ َﺠ ْﻢ{. }{8
ﺃﻱ :ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺨﻠﻴﻞ. }{9
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
67
ﻣﻦ ﺍﻟﺠﺎﺭﻳﺔ ﺍﻟﻤﺼﺮﻳﺔ ،ﺍﻟﺘﻲ ﺃﻫﺪﺍﻫﺎ ﺇﻟﻴﻪ ﺍﻟﻤﻘﻮﻗﺲ ﻣﻠﻚ ﺇﺳﻜﻨﺪﺭﻳﺔ.
ﺷﻌﺮﻩ ﻓﻲ ﺍﻷﺭﺽ ،ﻭﻛﺎﻥ َ ﺍﻟﻤﺴﺎﻛﻴﻦ ،ﻭ َﺩﻓﻨُﻮﺍ َﻭﺗﺼ ﱠﺪﻕ ﺑِﺰﻧَﺔ َﺷ ْﻌ َﺮﻩ َﻭﺭِﻗًﺎ ﻋﻠﻰ َ
ﺛﻢ
ﺛﻢ ﻳ َ ْﺮﺟﻊّ ، ﺍﻟﻌﻮﺍﻟﻲ 1ﻋﻨﺪ ِﻇﺌْﺮﻩ ﺍﻟﺤ ّﺪﺍﺩ ﻓﻴﺄﺧ ُﺬﻩ ﻭﻳُﻘﺒّﻠ ُﻪّ 2 ﺬﻫﺐ ﺇﻟﻴﻪ ﻓﻲ َ €ﻳَ ُ
ﻟﻌﺸﺮِ َﺧﻠ ْﻮﻥ ،3ﻭﻗﻴﻞ: ﺗ ُﻮ ّﻓﻲ ﻭﻟﻪ َﺳﺒْ ُﻌﻮﻥ ﻳﻮﻣﺎ ﻓﻲ ﺍﻟﺮﺑﻴﻊ ﺍﻷﻭﻝ ﻳ َ ْﻮﻡ ﺍﻟﺜﻼﺛﺎء َ
ﺻﻐﻴﺮ ،ﻭﺻﻠﱠﻰ ﺷﻬﺮﺍ ،4ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚَ ،5ﻭ َﺣﻤﻞ ﻋﻠﻰ ﺳﺮﻳ ٍﺮ َ ً ﺳﺘّ َﺔ َﻋﺸﺮ
ﺼﻠﻮﺍ ،ﻭﻧﺰﻝ ﻗﺒْ َﺮﻩ ﺼﻞ ﻭﺃﻣﺮ ُﻫ ْﻢ ﺃﻥ ﻳ ُ َ ﻟﻢ ﻳ ُ ﱢ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ €ﺑﺎﻟﺒﻘﻴﻊ ،ﻭﻗﻴﻞْ :
ﺑﻌﻼﻣﺔ، ﺵ ﻗﺒْ ُﺮﻩ َﻭ ُﻋﻠﱢﻢ َ ﺍﻟﻔﻀﻞُ 6ﻭﺃ ُ َﺳﺎﻣ ُﺔ َﻭﺍﻟﻨﺒﻲ 7€ﻋﻠﻰ َﺷﻔﻴﺮ ﺍﻟﻘﺒْﺮ ،ﻭ ُﺭ ّ
ﺍﻟﻨﺎﺱ :ﺇﻧﻤﺎ ﻛُﺴﻔﺖ ُ ﺍﻟﺸﻤﺲ ﻳﻮﻡ َﻣ ْﻮﺗﻪِ ﻓﻘﺎﻝ ُ ﺵَ ،ﻭﺍﻧﻜﺴﻔَﺖ ﻭﻫﻮ ﺃﻭﻝ ﻗﺒﺮ ُﺭ ﱠ
ﺍﻟﺤﺪﻳﺚ ﺭ ًّﺩﺍ ﻋﻠﻴﻬﻢ َ ِ 8
ﺲ َﻭﺍﻟ َﻘ َﻤ َﺮ ﺁﻳَﺘَﺎﻥ( ﺍﻟﺸ ْﻤ َﺇﺑﺮﺍﻫﻴﻢ ،ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﱠ َ ﻟ ِ َﻤ ْﻮﺕ
}ﻣ ِ َﻦ ﺍﻟﺠﺎﺭﻳﺔ{ ﺃﻱ :ﻣ ِ ْﻦ َﺳﺮِﻳّﺘﻪ َﻣﺎﺭِﻳ ِﺔ ﺍﻟﻘِﺒْﻄﻴّﺔ }ﺍﻟﻤِ ْﺼﺮﻳّﺔ ِ{ ﻣﺎﺗﺖ ﻓﻲ ﺧﻼﻓﺔ
ﺍﻟﻨﺒﻲ €ﱢ ﺖ ﺑﺎﻟﺒﻘﻴﻊ }ﺍﻟﺘﻲ ﺃ ْﻫ َﺪﺍﻫﺎ ﺇﻟﻴﻪ{ ﺃﻱ: ﺳﺖ َﻋﺸﺮ َﺓ ،ﻭ ُﺩﻓﻨ َ ْﻋﻤﺮ ÷ ﺳﻨﺔ ﱠ
ﺼﺮ ،ﻛﻤﺎ ِ ﺲ{ ﻋﻠﻰ َﻭ ْﺯﻥ ُﻣ َﺪ ْﺣﺮﺝ ،ﺍﺳﻢ ﻓﺎﻋﻞ } َﻣ ُ }ﺍﻟﻤ َﻘ ْﻮﻗ ِ ُ
ﻠﻚ ﺇﺳﻜﻨﺪﺭﻳّﺔ{ ﻭﻣ َ ُ
ﻠﻚ ﺍﻟﻴَ َﻤﻦ، ﻟﻘﺐ ﻟﻤﻠِﻚ ﺍﻟ ُﻔﺮﺱ ،ﻭﻗَﻴﺼﺮ ﻟﻤﻠِﻚ ﺍﻟ ﱡﺮﻭﻡَِ ،ﻭﺗُﺒ ﱠ ٌﻊ ﻟﻤ ِ ِ
َ َ ْ ﺃﻥ ﻛ ْﺴﺮﻯ ٌ َ
ﺸﺔ ،ﻭﻓِﺮ َﻋ ْﻮﻥ ﻟﻤﻠﻚ ﺍﻟﻘِﺒْﻂ، ﺍﻟﺤﺒ ِ ﻟﻤﻠِﻚ َ
ﻟﻤﻠﻚ َ َ ﺍﻟﻌﺮﺏَ ،ﻭﺍﻟﻨ ّﺠﺎﺷﻲ َ َﻭﺍﻟﻨ ﱡﻌﻤﺎﻥ َ
ﻟﻤﻠﻚ ﺍﻟﺘ ْﱡﺮ ِﻙ. ﻭﺧﺎﻗﺎﻥ َ ﻟﻤﻠﻚ ﺍﻟﺒَ ْﺮﺑَﺮَِ ، ﻭﺟﺎﻟُﻮﺕ َ ﻟﻤﻠﻚ ﻣ ِ ْﺼﺮَ ، َﻭﺍﻟﻌﺰﻳ ُﺰ َ
ﺍﻟﻌﻮﺍﻟﻲ -ﻭﻫﻮ ﺍﺳﻢ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﺍﻟﻤﺪﻳﻨﺔ ،ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻣﻴﺎﻝ .ﻣﻨﻪ. }{1
ﺏَ } ،ﻋ َﺠ ْﻢ{. ﻭﻳﻘﺒّﻠ ُﻪ -ﺃ ُ َ }{2
ﻭﻓﻲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ :ﺃﺧﺬ €ﺑﻴﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ،ﻓﺄﺗﻰ ﺑﻪ ﺍﻟﻨﺨﻞ؛ ﻓﺈﺫﺍ ﺍﺑﻨﻪ }{3
ﺇﺑﺮﺍﻫﻴﻢ ﻳﺠﻮﺩ ﺑﻨﻔﺴﻪ ،ﻓﺄﺧﺬﻩ €ﻓﻮﺿﻌﻪ ﻓﻲ ﺣﺠﺮﻩ ،ﺛﻢ ﺫﺭﻓﺖ ﻋﻴﻨﺎﻩ ،ﺛﻢ ﻗﺎﻝ» :ﺇ ﻧﱠﺎ
ﺏ «. ﺨ ُﻂ ﺍﻟ ﱠﺮ ﱠﺐ َﻭﻻ ﻧَﻘُﻮ ُﻝ َ :ﻣﺎ ﻳ ُ ْﺴ ِ ﻴﻢ ﻟ ََﻤ ْﺤ ُﺰﻭ ﻧ ُﻮ َﻥ ،ﺗَﺒْ ِﻜﻲ َ
ﺍﻟﻌﻴْ ُﻦ َﻭﻳ َ ْﺤ َﺰ ُﻥ ﺍﻟ َﻘﻠْ ُ ﻚ ﻳَﺎ ﺇ ﺑ ْ َﺮ ﺍ ِﻫ ُ
ﺑِ َ
)ﻣﻮﺍﻫﺐ* .(70/1 :
ﻭﺛﻤﺎﻧﻴﺔ ﺃﻳﺎﻡ* . }{4
ﺃﻱ :ﻭﻗﻴﻞ :ﺳﻨﺔ ﻭﻋﺸﺮﺓ ﺃﺷﻬﺮ ﻭﺳﺘﺔ ﺃﻳﺎﻡ* . }{5
ﺍﻟ َﻔ ْﻀﻞُ -ﺍﺳﻢ ﺭﺟﻞ. }{6
ﻭﺍﻟﻨﺒﻲ - €ﺣﺎﻝ. }{7
ﺃﺣ ٍﺪَ ،ﻭﻻ ﻟ ِ َﺤﻴَﺎﺗِﻪِ ،ﻓَﺈﺫَﺍ َﺭﺃﻳْﺘ ُ ُﻤﻮ ُﻫ َﻤﺎ ﻓ ََﺼﻠﱡﻮﺍ ﺕ َ ﺎﺕ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ ،ﻻ ﻳَﻨ ْ َﻜ ِﺴﻔَﺎ ِﻥ ﻟ ِ َﻤ ْﻮ ِ = )ﻣ ِ ْﻦ ﺁﻳ َ ِ }{8
َﻭ ﺍ ْﺩ ُﻋﻮﺍ(* .
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 68
ﻭﻣﺎﺗﻮﺍ ﻛﻠﻬﻢ ﻗﺒﻠﻪ.
ﻭﺃﻣﺎ ﺍﻟﺒﻨﺎﺕ :ﻓﻘﺪ ﺗﺰﻭﺝ ﺃﻛﺒﺮﻫﻦ ﺃﺑﻮ ﺍﻟﻌﺎﺹ ،ﻭﻫﻲ ﺯﻳﻨﺐ.
ﻭﺃﻣﺎ ﺭﻗﻴﺔ ﻭﺃﻡ ﻛﻠﺜﻮﻡ :ﻓﻘﺪ ﺗﺰﻭﺟﻬﻤﺎ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻦ ﻋﻔﺎﻥ..،
ﺃﻟﻒ ﻣﺜ ٍ
ْﻘﺎﻝ ﺫﻫﺒًﺎ، ﻳﻦَ ،1ﻭ ِﺧﺼﻴًّﺎ 2ﻳﻘﺎﻝ ﻟﻪَ :ﻣﺄﺑُﻮﺭَ ،ﻭ َ ﻣﻌﻬﺎ ﺃﺧﺘَﻬﺎ ِﺳﻴﺮِ َ ﻭﺃ ْﻫﺪﻯ َ
ﻭﺣﻤﺎﺭﺍﺎء -ﻭﻫﻲ ُﺩﻟْﺪ ُْﻝِ ، ﺮﻳﻦ ﺛﻮﺑًﺎ ﻟَﻴّﻨًﺎ ﻣ ِ ْﻦ ﻗَﺒَﺎﻃﻲ 3ﻣ ِ ْﺼ َﺮ ،ﻭﺑَﻐﻠ ًﺔ ﺷﻬﺒَ َ
َﻭﻋﺸْ َ
ﺍﻟﻨﺒﻲ €
ﺄﻋ َﺠﺐّ 4 ﻋﺴﻞ ﺑِﻨْ َ
ﻬﺎء ،ﻓَ ْ ﺐ -ﻭﻫﻮ ُﻋ َﻔﻴْﺮ ﻭﻳﻘﺎﻝ :ﻳ َ ْﻌ ُﻔﻮﺭ ،ﻭ َﻋ َﺴﻼ ﻣ ِ ْﻦ َ ﺃَ َ
ﺷﻬ َ
ﻗﺮﻳﺔ
ﺑﻜﺴﺮ ﺍﻟﺒﺎء َﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ْ -
6
ﺴﻞ ﻭ َﺩﻋﺎ 5ﻓﻲ ﻋﺴﻞ ﺑِﻨْﻬﺎء ﺑﺎﻟﺒَﺮﻛﺔ ،ﻭﺑِﻨْﻬﺎ ْ - ﺍﻟﻌ َ
َ
ﻟﺤﺴﺎﻥ ﺑ ِﻦ ﺛﺎﺑﺖ.
ﻴﺮﻳﻦ ﱠ ﻣﺼ َﺮ ،ﻭﻭ َﻫﺐ ِﺳ َ ﻣ ِ ْﻦ ﻗﺮﻯ ْ
}ﻭ َﻣﺎﺗﻮﺍ{ ﺃﻱ :ﺍﻷﺑﻨﺎء }ﻛ ّﻠ ُﻬ ْﻢ ﻗﺒْﻠ ُﻪ{ ﺃﻱ :ﻗﺒﻞ ﺍﻟﻨﺒﻲ .€
ﺕ َﻋﻠِﻴًّﺎ، ﺍﻟﺒﻨﺎﺕ :ﻓ َﻘ ْﺪ ﺗﺰ ّﻭﺝ ﺃﻛﺒَ َﺮ ُﻫ ّﻦ ﺃﺑﻮ ﺍﻟ َﻌﺎﺹ ،ﻭﻫﻲ َﺯﻳْﻨَ ُ
ﺐ{ 7ﻓﻮﻟ َﺪ ْ ُ } َﻭﺃ ّﻣﺎ
ﺎﻣ َﺔ ﺍﻟﺘﻲ ﻳﻒ ﺍﻟﻨﺒﻲ €ﻳ َ ْﻮ َﻡ ﺍﻟ َﻔﺘﺢ 8ﻋﻠﻰ ﻧﺎﻗﺘِﻪَِ ،ﻭ َﻣﺎﺕ ﻗﺒﻞ ﺍﻻﺣﺘﻼﻡ ،ﻭﺃ ُ َﻣ َ ﻭﻛﺎﻥ ﺭﺩِ َ
ﺖ ﺻﻼﺗِﻪَِ ،ﻭﺗﺰ ّﻭﺟﻬﺎ َﻋ ﱞ
ﻠﻲ ﺑ َ ْﻌ َﺪ َﻣ ْﻮﺕ ﻓﺎﻃﻤﺔَ .9ﻭ َﻣﺎﺗ َ ْ ﺣﻤﻠﻬﺎ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ َ َ
ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﻋﻨﺪ َﺯ ْﻭ ِﺟ َﻬﺎ 10ﺃﺑﻲ ﺍﻟﻌﺎﺹ. ِ
ﺛﻤﺎﻥ َ ﺯﻳﻨﺐ ﺳﻨ َ َﺔ
ﺭﻗﻴ ُﺔ َﻭﺃ ّﻡ ﻛﻠﺜﻮﻡ{ } :ﻓﻘﺪ ﺗﺰ ّﻭ َﺟ ُﻬ َﻤﺎ ُﻋﺜْ َﻤﺎﻥُ ÷ ﺑﻦ َﻋ ﱠﻔﺎﻥ{ ﺑﻌﺪ ﻣﺎ
}ﻭﺃ ّﻣﺎ ّ
ﺖ ﺭﻗﻴّ ُﺔ ﺗ َ ْﺤﺖ ُﻋﺘﺒ َﺔ ﺑ ِﻦ ﺃﺑﻲ ﻟﻬﺐَ ،ﻭﺃﺧﺘُ َﻬﺎ ﺃ ّﻡ ﻛﻠﺜﻮﻡ ﺗﺤﺖ ﺃﺧﻴﻪ ُﻋﺘَﻴْﺒَﺔ، ﻛﺎﻧ َ ْ
ﺑﻜﺴﺮ ﺍﻟﺴﻴﻦ ﺍﻟﻤﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ ﺍﻟﻤﺜﻨ ّﺎﺓ ﺍﻟﺘﺤﺘﻴﺔ ﻭﻛﺴﺮ ﺍﻟﺮﺍء ﻭﺑِﻨﻮﻥ ﺁﺧﺮﻫﺎ .ﻣﻨﻪ. }{1
ﺼﻲ ،ﻭﺍﻟﺠﻤﻊ ِ
ﺧ ْﺼﻴﺎﻥٌ ﺳﻠﻠﺖ ُﺧ ْﺼﻴَﻴْﻪِ .ﻭﺍﻟﺮﺟﻞ َﺧ ﱞ
َ ﺼﺎء ﻣﻤﺪﻭ ٌﺩ ،ﺇﺫﺍ
ﺧ ً ﺖ ﺍﻟﻔﺤﻞ ِ ﺼﻴ ْ ُﻭﺧ َ َ }{2
ﻭﺧ ْﺼﻴ َ ٌﺔ} .ﺹ{. ِ
ﺑﻴﺾ ﺭﻗﺎﻕٌ ﻣﻦ ﻛﺘ ﱠﺎ ٍﻥ ،ﺗﺘّﺨﺬ ْ
ﺑﻤﺼﺮ ،ﻭﺍﻟﺠﻤﻊ ﻗَﺒﺎ ِﻃ ﱡﻲ} .ﺹ{. ﺛﻴﺎﺏ ٌٌ ﻭﺍﻟﻘِﺒْ ِﻄﻴﱠﺔُ: }{3
ﺃﻱ :ﺃﺣﺒّﻪ. }{4
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{5
ﻭﺍﻟﻨﺎﺱ ﻳﻔﺘﺤﻮﻥ ﺍﻟﺒﺎء ﺍﻵﻥ .ﻣﻨﻪ. }{6
ﻋﻨﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﺃﻧﻬﺎ ﻭﻟﺪﺕ ﻓﻲ ﺳﻨﺔ ﺛﻼﺛﻴﻦ ﻣﻦ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ ) .€ﻣﻮﺍﻫﺐ* .(60/2 : }{7
ﺃﻱ :ﻓﺘﺢ ﻣﻜﺔ. }{8
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﺎ. }{9
ﺯﻭﺟﻬﺎ -ﺍﺑﻦ ﺧﺎﻟﺘﻬﺎ. }{10
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
69
ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﻭﺍﺣﺪﺓ.
ﻣﻦ ِ
ﺭﺃﺳ ُﻜ َﻤﺎ َﺣﺮﺍﻡ ﻓﻠ ّﻤﺎ ﻧَﺰﻟﺖ :ﱫ[ Z Y Xﱪ 1ﻗﺎﻝ ﻟ ُﻬ َﻤﺎ ﺃﺑﻮ ُﻫ َﻤﺎ 2:ﺭﺃ ِﺳﻲ ْ
ﺑﻬﻤﺎ.3 ﻟﻢ ُ
ﻳﻜﻮﻧﺎ َﺩ َﺧﻼ َ ﺎﻫﻤﺎ؛ َﻭ ْ ٍ
ﻣﺤﻤﺪ ،€ﻓ َﻔﺎﺭﻗَ َ ﺇﻥ ﻟﻢ ﺗ ُﻔﺎﺭِﻗﺎ ﺍﺑْﻨﺘَﻲ
ْ
ﺒﺸﺔ ،ﻭﻛﺎﻧﺖ ﺍﻟﺤ ِ
ﺑﻤ ﱠﻜ َﺔ ،ﻭ َﻫﺎﺟﺮ ﺑﻬﺎ ﺍﻟﻬﺠﺮﺗﻴْﻦ ﺇﻟﻰ ﺃﺭﺽ َ ﻓﺘﺰ ّﻭ َﺝ ﻋﺜﻤﺎﻥُ ﺭﻗﻴ َﺔ َ
)ﺍﻟﺤ ْﻤ ُﺪ ﷲِ، ﺑﺎﺭﻉَ ،ﻭﺗ ُ ُﻮﻓﻴﺖ َﻭﺍﻟﻨﺒﻲ 4€ﺑﺒﺪ ٍﺭَ ،ﻭﻟﻤﺎ ُﻋﺰّﻱ ﺑﻬﺎ ﻗﺎﻝ:ﺫﺍﺕ ﺟﻤﺎﻝ ٍ
َ َ َ
ﺎﺕ(. َﺩ ْﻓ ُﻦ ﺍﻟْﺒﻨ َ ِ
ﺎﺕ ﻣ ِ َﻦ ﺍﻟْ َﻤ ْﻜ ُﺮ َﻣ ِ
َ
ﺍﻟﻨﺒﻲ €ﻓﻘﺎﻝ: ﻋﻤﺮ ،ﻓﺮ ﱠﺩﻩ ،5ﻓﺒَﻠﻎ ﺫﻟﻚ ﱠ ﺧﻄﺐ ﻋﺜﻤﺎﻥ ﺍﺑْﻨ َﺔ َ َ ﻭﺑﻌﺪ َﻣ ْﻮﺗﻬﺎ
ﻚ؟( ﺎﻥ َﻋﻠَﻰ َﺧﻴْ ٍﺮ ﻟ َ ُﻪ ﻣِﻨْ َ ﺎﻥَ ،ﻭﺃ َ ُﺩ ﱡﻝ ُﻋﺜ َْﻤ َ ﻚ َﻋﻠَﻰ َﺧﻴْ ٍﺮ ﻟ ََﻚ ﻣ ِ ْﻦ ُﻋﺜ َْﻤ َ )ﻳَﺎ ُﻋ َﻤ ُﺮ ،ﺃ َ ُﺩﻟ ﱡ َ
ﺎﻥ ﺍﺑْﻨَﺘِﻲ( ،ﻓﺰ ّﻭﺟﻪ ﻚَ ،ﻭﺃ ُ َﺯ ﱢﻭ ُﺝ ُﻋﺜ َْﻤ َ ﻧﺒﻲ ﺍﷲ ،ﻗﺎﻝ) :ﺗ ُ َﺰ ﱢﻭ ْﺟﻨِﻲ ﺍﺑْﻨَﺘَ َ ﻗﺎﻝ :ﻧﻌﻢ؛ ﻳَﺎ ﱠ
)ﻭﺍﻟ ﱠ ِﺬﻱ ﻧ َ ْﻔ ِﺴﻲ ﺑِﻴَ ِﺪﻩ ِ ﻟ َ ْﻮ ﺃ َ ﱠﻥ ِﻋﻨْ ِﺪﻱ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﻗﺎﻝ ﻟﻪَ : ﺛﻼﺙ ٍَ ﺃ ﱠﻡ ﻛﻠﺜﻮﻡ َﺳﻨﺔ
ﻚ ﺃُﺧْ َﺮﻯ ﺑ َ ْﻌ َﺪ ﺃﺧْ َﺮﻯَ ،ﻫﺬَﺍ َﺟﺒْ َﺮﺍﺋِﻴﻞُ ﺍﺣ َﺪﺓٍَ ،ﺯ ﱠﻭ ْﺟﺘُ َ ﺍﺣ َﺪ ًﺓ ﺑﻌ َﺪ ﻭ ِﺖ ﺗ َ ُﻤﺘْ َﻦ ﻭ ِ ﻣِﺎﺋ َ ُﺔ ﺑِﻨْ ٍ
َْ َ َ
ﺃَﺧْ ﺒَ َﺮﻧِﻲ ﺃ َ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﺃ َ َﻣ َﺮﻧِﻲ ﺃ َ ْﻥ ﺃ ُ َﺯ ﱢﻭ َﺟ َﻜ َﻬﺎ( } َﻭﺍﺣﺪﺓً{ ﺃﻱ :ﺃ ّﻡ ﻛﻠﺜﻮﻡ }ﺑَ ْﻌﺪ{ َﻣ ْﻮﺕ
ﻣﻦ ﺍﻟﻬﺠﺮﺓ.6 ﺗﺴ ٍﻊ َ ﺫﻛﺮﻧﺎ ،ﻭﺗ ُ ُﻮﻓﻴﺖ ﺃ ّﻡ ﻛﻠﺜﻮﻡ َﺳﻨ َﺔ ْ } َﻭﺍﺣﺪﺓ ٍ{ ﺃﻱُ :ﺭﻗﻴﺔ ﻛﻤﺎ ْ
ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ :ﺍﻵﻳﺔ .1 }{1
ﺃﻱ :ﺃﺑﻮ ﻟﻬﺐ. }{2
ﻚ، ﻭﻓﺎﺭﻗﺖ ﺍﺑﻨﺘ َ َ
ُ ﺑﺪﻳﻨﻚ، ﻛﻔﺮﺕ
ُ ﻓﻘﺎﻝ: € ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺟﺎء ﻛﻠﺜﻮﻡ ﻡ
ّ ﺃ ﻓﺎﺭﻕ ﻟﻤﺎ ﻋﺘﻴﺒﺔ ﻭﻳﺮﻭﻱ :ﺃﻥ }{3
ﺗﺎﺟﺮﺍ ،ﻓﻘﺎﻝ » :€ﺃ ﱠﻣﺎ ﻧﺤﻮ ﺍﻟﺸﺎﻡ ِ
ً ﻻ ﺗ ُﺤﺒﻨﻲ ﻭﻻ ﺃﺣﺒﱡﻚ .ﺛﻢ ﺳﻄﺎ ﻋﻠﻴﻪ ﻭﺷﻖﱠ ﻗﻤﻴﺼﻪ ﻭﻫﻮ ﺧﺎﺭﺝ َ
ﻚ« ،ﻭﺃﺑﻮ ﻚ َﻛﻠْﺒ َ ُﻪ« ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ» :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ َﺳﻠﱢ ْﻂ َﻋﻠَﻴْﻪِ َﻛﻠْﺒًﺎ ﻣ ِ ْﻦ ﻛِﻼﺑ ِ َ ﺃﺳﺄ ُﻝ ﺍﷲ َ ﺃﻥْ ﻳ ُ َﺴﻠﱢ َﻂ َﻋﻠَﻴْ َ
ﺇﻧ ﱢﻲ ْ
ﻃﺎﻟﺐ ﺣﺎﺿﺮ ﻓﻮﺟﻢ ﻟﻬﺎ ﻭﻗﺎﻝ :ﻣﺎ ﻛﺎﻥ ﺃﻏﻨﺎﻙ ﻋﻦ ﺩﻋﻮﺓ ﺍﺑﻦ ﺃﺧﻲ ،ﻓﺨﺮﺝ ﻓﻲ ﺗَﺠﺮ ﻣﻦ ﻗﺮﻳﺶ
ﻓﺠ َﻌﻞ ُﻋﺘَﻴْﺒَﺔ ﺣﺘﻰ ﻧ َ َﺰﻟﻮﺍ ﻣﻜﺎﻧﺎ ﻣِﻦ ﺍﻟﺸﺎﻡ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟ ﱠﺰ ْﺭﻗﺎء ﻟﻴﻼ ،ﻓﺄﻃﺎﻑ ﺑﻬﻢ ﺍﻷﺳﺪ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ َ
ﻋﻠﻲ ﻣﺤﻤﺪ ،ﺃﻗﺎﺗﻠﻲ ﺍﺑﻦ ﺃﺑﻲ ﻛﺒﺸﺔ ﻭﻫﻮ ﺑﻤﻜﺔ ﻳﻘﻮﻝ :ﻳﺎ َﻭﻳْ َﻞ ﺃ ﱢﻣﻲ ،ﻭﻫﻮ ﻭﺍﷲ ﺁﻛِﻠِﻲ ،ﻛﻤﺎ ﺩﻋﺎ ﱠ
ﻭﺃﻧﺎ ﺑﺎﻟﺸﺎﻡ ،ﻓﻌﺪﺍ ﻋﻠﻴﻪ ﺍﻷﺳﺪ ﻣﻦ ﺑﻴ ِﻦ ﺍﻟﻘﻮﻡ ﻓﺄﺧﺬ ﺑﺮﺃﺳﻪ ﻓﻔﺪﻏﻪ .ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﻓﺠﺎء ﺍﻷﺳﺪ
ﻓﺠﻌﻞ ﻳﺘﺸﻤﻢ ﻭﺟﻮﻫﻬﻢ ،ﺛﻢ ﺛﻨﻰ ﺫﻧﺒﻪ ﻓﻮﺛﺐ ﻓﻀﺮﺑﻪ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻓﺨﺪﺷﻪ ،ﻓﻘﺎﻝ :ﻗﺘﻠﻨﻲ ﻭﻣﺎﺕ،
ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﻥ ﺍﻷﺳﺪ ﺃﻗﺒﻞ ﻳﺘﺨﻄﺎﻫﻢ ﺣﺘﻰ ﺃﺧﺬ ﺑﺮﺃﺱ ﻋﺘﻴﺒﺔ ﻓﻔﺪﻏﻪ) .ﻣﻮﺍﻫﺐ* .(63-62/2 :
ﺍﻟﺤﻄَﺐِ َ :ﻃﻠﱢﻘﺎﻫﻤﺎ ﻳﺎ ﱠ
ﺑﻨﻲ ،ﻓﺈﻧﻬﻤﺎ ﻗﺪ َﺣﺒﱠﺘَﺎ ُﻩ. ﻭﻗﺎﻟﺖ ﺃ ّﻣﻬﻤﺎ ﺑﻨﺖ َﺣ ْﺮﺏ ﺑﻦ ﺃﻣﻴ ﱠ َﺔ ﻭﻫﻲ َﺣ ﱠﻤﺎﻟ َ ُﺔ َ
)ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ* .(435/22 :
ﻭﺍﻟﻨﺒﻲ ﺣﺎﻝ. }{4
ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﻥ ﻋﻤﺮ ﺭﺩﻩ ﺃﻭﻻ ،ﺛﻢ ﻋﺮﺽ ﻋﻠﻴﻪ ﺛﺎﻧﻴﺎ* . }{5
ﺻﻠﱠﻰ َﻋﻠَﻴْ َﻬﺎ َ ،€ﻭﻧَﺰﻝ ﻓﻲ ﺣﻔﺮﺗﻬﺎ َﻋﻠِﻲ ﻭﺍﻟﻔﻀﻞ ﻭﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ .ﻭﻓﻲ )ﺍﻟﺒﺨﺎﺭﻱ(: َﻭ َ }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 70
ﻭﺃﻣﺎ ﻓﺎﻃﻤﺔ :ﻓﻘﺪ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻲ.
ﻭﻛﻠﻬﻦ ﻣﻦ ﺧﺪﻳﺠﺔ .ﻭﻣﺘﻦ ﻗﺒﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻻ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻬﺎ ،ﻓﺄﻧﻬﺎ ﻣﺎﺗﺖ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺑﺄﺭﺑﻌﻴﻦ ﻟﻴﻠﺔ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ........:
ﺕ َﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﻣِﻦ ﻮﻝُ ،ﻭﻟ َﺪ ْ }ﻭﺃﻣﺎ ﻓﺎﻃﻤﺔ{ -ﻭﻫﻲ ﺍﻟ ّﺰ ْﻫﺮﺍ ُء ﺍﻟﺒَﺘُ ُ
َﺎﻃ َﻤ َﺔ؛ ﻷ ﱠﻥ ﺍﷲ ﺖﻓ ِ )ﺳ ﱢﻤﻴَ ْ ِ
ﺳﻨﻴﻦُ ، َ ﺑﺨﻤﺲ َﻣ ْﻮﻟﺪ ﺍﻟﻨﺒﻲ ،€ﻭﻗﻴﻞ :ﻗﺒﻞ ﺍﻟﻨﺒ ّﻮﺓ
ﺎﻣ ِﺔ( ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ) :ﻓَﻄَ َﻤ َﻬﺎ َﻭ ُﻣ ِﺤﺒﱢ َ
ﻴﻬﺎ ﺗ َ َﻌﺎﻟ َﻰ ﻓَﻄَ َﻤ َﻬﺎَ 1ﻭ ُﺫ ﱢﺭﻳﱠﺘَ َﻬﺎ َﻋ ِﻦ ﺍﻟﻨ ﱠﺎﺭِ ﻳ َ ْﻮ َﻡ ﺍﻟﻘِﻴَ َ
َﻋ ِﻦ ﺍﻟﻨ ﱠﺎﺭِ( ،ﻭﺑﺘُﻮﻻً 2ﻻﻧﻘﻄﺎﻋﻬﺎ ﻋﻦ ﻧ ِ َﺴﺎء َﺯﻣﺎﻧﻬﺎ ﻓﻀﻼ َﻭﺩِﻳﻨًﺎ َﻭﺣﺴﺒًﺎ ،ﻭﻗﻴﻞ:
ﻋﻠﻲ{ 4ﺑ ِ َﻮ ْﺣ ٍﻲ ﻓﻲ ﱠ
ﺍﻟﺴﻨﺔ ّ ﻻﻧﻘﻄﺎﻋﻬﺎ 3ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ }ﻓﻘﺪ ﺗﺰ ّﻭﺟﻬﺎ
ﻧﺼﻒ ،7ﻭﻛﺎﻥ ﻌﺔ ﺃﺷ ُﻬﺮ َﻭ ْ ﺑﺘﺴ ِ ﺍﻟﺜﺎﻧﻴﺔ ،5ﻭﻗﻴﻞ :ﺑﻌﺪ ﺃ ُ ُﺣ ٍﺪ ،6ﻭﺑﻨﻰ ﺑﻬﺎ ﺑﻌﺪ ﺗﺰ ﱡﻭﺟﻬﺎ ْ
ﻒ ،ﻭﻗﻴﻞ :ﻧﺤ ُﻮ ﺇﺣﺪﻯ ﻭﻧﺼ ٍ
ﺃﺷﻬ ٍﺮ ْ ﺧﻤﺴ َﺔ ْ ﺲ َﻋﺸﺮ َﺓَ 8ﺳﻨﺔ َﻭ ْ ﺧﻤ َ ﺳﻨ َّﻬﺎ ﺣﻴﻨﺌﺬْ :
ﻠﻲ :10ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﺃﺷﻬﺮ، ﺳﻦ َﻋ ّ ﻋﺸﺮﻳﻦ ،9ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚَ ،ﻭ ّ َ َﻭ
ﺃﺣﺐ ﺃ ْﻫﻠﻪِ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ،€ ﱠ ﻭﻫﻲ ﻭﺃ ّﻡ ﻛﻠﺜﻮﻡ ﺃﻓﻀﻞ ﺑَﻨﺎﺗﻪِ ،ﻭﻛﺎﻧﺖ ﻓﺎﻃﻤﺔ
ﺼﻬﺎ ﻟﺴﺎﻧَﻪ. ﻠﻬﺎ ﻓﻲ ﻓﻴﻬﺎ ،ﻭﻳ ُ ِﻤ ﱡ ﻭﻛﺎﻥ ﻳﻘﺒﱢ َ
ﻻ ﻓﺎﻃﻤﺔ ﻓﺄﻧﻬﺎ َﻣﺎﺗﺖ } َﻭﻛﻠ ُﻬ ّﻦ ﻣ ِ ْﻦ ﺧَ ﺪﻳﺠﺔ{ ﺗﻜﺮﺍﺭ } َﻭ ُﻣﺘﻦ َﻗﺒْﻠﻪ €ﺇ ّ
ﻣﻀﺎﻥ
َ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ{ } €ﺑﺄﺭﺑﻌﻴﻦ ﻟَﻴْﻠ ًﺔَ ،ﻭﻓﻲ ﺭ ِ َﻭﺍﻳَﺔ ٍ {:ﺃﻧﻬﺎ ﺗ ُ ُﻮﻓﻴﺖ ﺑﻌﺪﻩ ﻓﻲ َﺭ
ﻑ ﺍﻟﻠﱠﻴْﻠَ َﺔ؟« ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻠﺲ €ﻋﻠﻰ ﺍﻟﻘﺒﺮ ﻭﻋﻴﻨﺎﻩ ﺗﺬﺭﻓﺎﻥ ﻭﻗﺎﻝَ » :ﻫ ْﻞ ﻓِﻴ ُﻜ ْﻢ َ
ﺃﺣ ٌﺪ ﻟ َ ْﻢ ﻳ ُ َﻘﺎﺭِ ِ
ﻃﻠﺤﺔ :ﺃﻧﺎ ،ﻓﻘﺎﻝ» :ﺍﻧْﺰِ ْﻝ ﻗَﺒْﺮﻫﺎ« ﻓﻨ َﺰﻝ) .ﻣﻮﺍﻫﺐ.(63/2 :
ﺃﻱ :ﻗﻄﻌﻬﺎ. }{1
ِ
َﻄﻌ ُﻪ ،ﻭﺍﻟﺒَﺘﻮﻝ :ﺍﻟﻤﻨ َﻘﻄﻌ ُﺔ ﻋﻦ ﺍﻟ ﱢﺮﺟﺎ ِﻝ } .ﻗﺎﻣﻮﺱ{. ﺃﻱ :ﺑﺘَﻠ ُﻪ ﻳَﺒْﺘُﻠُ ُﻪ ﻗ َ }{2
ﻻﻧﻘﻄﺎﻋﻬﺎ -ﺃﻱ :ﻋﻠ ّﻮ ﺩﺭﺟﺘﻬﺎ ﻋﻨﻬﻦّ .ﻣﻨﻪ. }{3
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ. }{4
ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻬﺠﺮﺓ. }{5
ﺑﻌﺪ ﺃ ُ ُﺣﺪ ﺃﻱ :ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ. }{6
ﻭﻗﻴﻞ :ﺑﺴﺒﻌﺔ ﺃﺷﻬﺮ ﻭﻧﺼﻒ* . }{7
ﺃﻱ :ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻓﻲ ﻭﻻﺩﺗﻬﺎ .ﻣﻨﻪ. }{8
ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺃﻱ :ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ. }{9
ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ. }{10
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ €ﻭﺃﺳﻤﺎﺋﻪ ﻭﺃﻧﺴﺎﺑﻪ
71
ﺳﺘﺔ ﺃﺷﻬﺮ.
ﺗﺴ ُﻊَ 1ﻭﻋﺸْ ﺮﻭﻥ َﺳﻨﺔ،
ﻭﺳﻨﱡﻬﺎ ْ ﻨﻬﻤﺎ ﻧﺤﻮ }ﺳ ّﺘﺔ ِ ﺃﺷ ُﻬﺮٍ{ ِ َﺳﻨﺔ ﺇﺣﺪﻯ َﻋﺸﺮﺓ ،ﻓﺒﻴْ َ
ﺍﻷﺷﻬﺮ :ﺃﻧﻬﺎ
َ ﺤﻞ ﻗﺒْﺮ َﻫﺎَ ،ﻭﺑﻮﺻﻴّﺔ ﻣِﻨﻬﺎَ ،ﻭﺍﺧﺘُﻠﻒ ﻓﻲ َﻣ ّ ﻋﻠﻲ ÷ ﻟ َﻴْﻼ َ
ﻓﻨﻬﺎ ﱡ َﻭ َﺩ َ
ِ
3
ﺍﻟﻤﺮﺳﻲ
ّ ﺍﻟﻘﻄﺐ ﺃﺑﻮ ﺍﻟﻌﺒّﺎﺱ
ُ ﺮﺍﺑﻬﺎ ،ﻭﻛﺎﻥ ﺍﻟﺤ َﺴﻦ 2ﻗ ُْﺮﺏ ﻣ ِ ْﺤ َ
ﻓﻲ ﻗُﺒﱠﺔ َﻭﻟ َﺪ َﻫﺎ َ
ﻳ َ ْﺠﺰِﻡ ﺑﻬﺬﺍ؛ ﻓﻠَﻌﻠّﻪ ﻛُﻮﺷﻒ ﺑﻪِ.
ﺍﻟﺴﻴﺪﺓ ﻓﺎﻃﻤﺔ ، ﺐ ﺇﻻ ﻣِﻦ ّ ﻳﻜ ْﻦ ﻟﺮﺳﻮﻝ ﺍﷲ َ €ﻋﻘ ِ ٌ ﺍﻋﻠﻢ :ﺃﻧﻪ ﻟﻢ ُ
ﺍﻟﺤ َﺴﻴْﻦ ،ﻭﻛﺎﻥ ﻟﻬﺎ ﺍﺑﻦ ﻳُﺴ ّﻤﻰ: ﺍﻟﺤﺴﻦ َﻭ ُ ﻣﻦ ِﺟ َﻬﺔ ﱢ
ﺍﻟﺴﺒْﻄَﻴْﻦ َ ﻓَﺎﻧْﺘﺸﺮ ﻧ َ ْﺴﻠﻪ ْ €
ﺐ،ﺖ ﺑ ُﻌ َﻤ َﺮ 4ﻭﻟ َْﻢ ﺗ ُﻌﻘ ِ ْ
ﻐﻴﺮﺍَ ،ﻭﺑﻨﺖ ﺗُﺴ ّﻤﻰ :ﺃ ﱠﻡ ﻛُﻠﺜﻮﻡ ﻓﺘَﺰ ّﻭ َﺟ ْ ﺻ ً ُﻣﺤﺴﻨﺎ ﻓﻤﺎﺕ َ
ﻟﻠﺤﺴﻦ
ﺍﻟﻤﻨﺴﻮﺑَﻴْﻦ َ ُ ﺷﺮﻑ ُﺩﻭﻥ ﺷﺮﻑ ﻓﻠﻬﺎ َﻋﻘِﺐْ ،5
ﻟﻜﻦ ﻟ ُﻬ ْﻢ َ ﻭﺃﻣﺎ ﺑﻨﺘُ َﻬﺎ َﺯﻳْﻨﺐ َ
ﺿ َﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻤﺎ ﻭﻋﻦ ﻠﻬﻤﺎ ،ﻓَﺮ ِ ﺍﻟﺤ َﺴﻴْﻦ ،ﻓﺒَﺎﺭﻙَ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻧ َ ْﺴ َ َﻭ ُ
َ
ﻬﻤﺎ؛ ﺁﻣﻴﻦ. ُﺫ ّﺭﻳﺘ ِ َ
ﺃﻣﺮﻧﺎ ﺑِﺘَ ْﻌﻈﻴﻢ ُﺫ ّﺭﻳﺘﻪِ ﺍﻟ ُﻤ َﻄ ﱠﻬﺮﺓَ ،ﻭﺇﻛْﺮﺍﻡ ﻧ َ ْﺴﻠِﻪِ
ﺛﻢ ﺍﻋﻠﻢ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ َ €
ﺍﻟﺤﺬﺭ ﻋﻦ ﺚ َﻣﺎ ُﻭ ِﺟﺪﻭﺍ ﻭ َﻛﻴْﻒ َﻣﺎ ُﻭﺟﺪﻭﺍ ،ﻓَﺎﻟﺤﺬَﺭ َ ﺍﻟﺸﺮﻳﻒ ،ﺃ ْﻣ ًﺮﺍ ُﻣﺆ ﱠﻛ ًﺪﺍ َﺣﻴْ ُﱠ
ﺃﺣﺎﺩﻳﺚ ﻓﻀﻠﻬِ ْﻢ ﻭﺁﺛﺎ ُﺭ َﺷ َﺮﻓﻬﻢ ﻛﺜﻴﺮ ٌﺓ ُﻣ ْﺴﺘَ ْﻮ َﻋﺒﺔ ﻓﻲ ﻛﺘﺎﺏ ﺇﻫﺎﻧﺘﻬِ ْﻢ َﻭﺍ ْﺯﺩﺭﺍﺋﻬِ ْﻢَ ،ﻭ َ
ّ
ﺍﻟﺤﻖ. ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ ﻃﺎﻟﺐ )ﺍﻟﺼ َﻮﺍﻋﻖ( ،6ﻓﺎﺭﺟﻊ ﺇﻟﻴﻪ ﻓﻬﻮ ﻛﺘﺎﺏ ﻻ ْ ﱠ
ﺃﻱ :ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ. }{1
ﺃﻱ :ﻓﻲ ﺍﻟﺒﻘﻴﻊ. }{2
ﻫﻮ :ﺃﺣﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ ،ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﻟﻢ ،ﺍﻟﺰﺍﻫﺪ ﺍﻟﻜﺒﻴﺮ ،ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ، }{3
ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻤﺮﺳﻲ ﺍﻟﺴﻜﻨﺪﺭﻱ ﺍﻟﻤﺎﻟﻜﻲ ،ﻭﺍﺭﺙ ﺷﻴﺨﻪ ﺃﺑﻲ
ﺍﻟﺤﺴﻦ ﺍﻟﺸﺎﺫﻟﻲ ﺗﺼﻮﻓﺎ ،ﺍﻷﺷﻌﺮﻱ ﻣﻌﺘﻘﺪﺍ .ﻳﺘﺼﻞ ﻧﺴﺒﻪ ﺍﻟﺸﺮﻳﻒ ﺑﺎﻟﺼﺤﺎﺑﻲ ﺍﻟﺠﻠﻴﻞ ﺳﻌﺪ
ﺑﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻧﺼﺎﺭﻱ ،ﻛﺎﻥ ﺟﺪﻩ ﺍﻷﻋﻠﻰ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺃﻣﻴﺮﺍ ﻋﻠﻰ ﻣﺼﺮ ﻣﻦ ﻗﺒﻞ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ
ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺳﻨﺔ 36ﻫـ .ﺻﺎﺣﺒﻪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻋﻠﻤﺎء ﻋﺼﺮﻩ ﻛﺎﻹﻣﺎﻡ ﺍﻟﺒﻮﺻﻴﺮﻱ،
ﻭﺍﺑﻦ ﻋﻄﺎء ﺍﷲ ﺍﻟﺴﻜﻨﺪﺭﻱ ،ﻭﻳﺎﻗﻮﺕ ﺍﻟﻌﺮﺵ ،ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﻏﻴﺮﻫﻢ .ﻭﻟﺪ ﺳﻨﺔ
616ﻫـ ﻓﻲ ﻣﺪﻳﻨﺔ ﻣﺮﺳﻴﺔ ﺑﺎﻷﻧﺪﻟﺲ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 686ﻫـ ﻓﻲ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ.
ﺑﻦ ﺍﻟﺨﻄﺎﺏ ÷* . }{4
ﺃﻱَ :ﻋﻠِﻲ ﻭﺃ ّﻡ ﻛﻠﺜﻮﻡ* . }{5
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺤﺮﻗﺔ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺰﻧﺪﻗﺔ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ. }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 72
èËÜŒ<·^Èe<ª<ÿí
ﺍﻋﻠﻢ :ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﺃﻥ ﻳﻌﺮﻑ ﻛﻮﻧﻪ ﻣﻦ ﻗﺮﻳﺶ ،ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ
ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﺇ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ِﺣ َ
ﻴﻦ َﺧﻠَ َﻖ ﺍﻟْ َﺨ ْﻠ َﻖ ﻗ ﱠَﺴ َﻢ
ﺏ ﻗِﺴﻤﺎ ،ﻭﻗَﺴﻢ ﺍﻟْﻌ َﺠﻢ ﻗِﺴﻤﺎ ،ﻭﻛَﺎﻧ َ ْ ِ
ﻴﺮ ُﺓ
ﺖﺧ َ َ َ َ َ َ َ ْ ً ﱠﺎﺱ َﻋﻠَﻰ ﻗ ِ ْﺴ َﻤﻴْ ِﻦ ،ﻓَ َﻘ َﺴ َﻢ ﺍﻟْ َﻌ َﺮ َ ْ ً ﺍﻟﻨ َ
ﺏ َﻋﻠَﻰ ﺃﻗْ َﺴﺎﻡٍ ،ﻓَﻘ ِ ْﺴ ٌﻢ ﺍﻟْﻴَ َﻤ ُﻦَ ،ﻭﻗ ِ ْﺴ ٌﻢ ُﻣ َﻀ ُﺮَ ،ﻭﻗ ِ ْﺴ ٌﻢ ﺍﷲ ﻓِﻲ ﺍﻟْ َﻌ َﺮ ِ
ﺏ ،ﺛ ُ ﱠﻢ ﻗ ﱠَﺴ َﻢ ﺍﻟْ َﻌ َﺮ َ
ﺶ ،ﺛ ُ ﱠﻢ ﺃﺧْ َﺮ َﺟﻨِﻲ ﻣ ِ ْﻦ َﺧﻴْﺮِ َﻣ ْﻦ ﺃﻧَﺎ ﻣِﻨْ ُﻬ ْﻢ(، ﻴﺮ ُﺓ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﻓِﻲ ﻗُ َﺮﻳْ ٍ ﺶَ ،ﻭ َﻛﺎﻧ َ ْ ِ ﻗُ َﺮﻳْ ُ
ﺖﺧ َ
ﻓﺼﻞ
}ﻓﻲ ﺑﻴَﺎﻥ{ ﺍﺧْ ﺘﻴَﺎﺭ } ُﻗ َﺮﻳْﺶ{ َﻭﺑﻴَﺎ ِﻥ ﺍﺧْ ﺘﻴَﺎﺭﻩ
ُ
ﺍﻟﺨﻼﻑ. َﻭ َﻛ ْﻮﻧﻪِ €ﻣِﻨْ ُﻬ ْﻢَ ،ﻭ ُﻫ ْﻢ ﺃ ْﻭﻻ ُﺩ ﺍﻟﻨﻀﺮ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ؛ ﻭﻗﺪ ﺗﻘ ّﺪﻡ
ﺗﺼﻐﻴﺮ ﻗﺮﺵ -ﻭﻫﻲ َﺩﺍﺑّﺔ َﻋﻈﻴﻤﺔ ﻓﻲ ﺍﻟﺒَ ْﺤﺮ ،ﺗ َ ْﻌﺒُ ُ
ﺚ َﻭﻗُﺮﻳﺶ :ﻟﻔﻆ ﻣﻨﻘﻮﻝ ﻣِﻦ ْ
ﺑﺎﻟﺴ ُﻔﻦ َﻭﻻ ﺗ ُﻄﺎﻕ ﺇﻻ ﺑﺎﻟﻨﺎﺭ ،ﻓﺸُ ﺒﱢ ُﻬﻮﺍ ﺑﻬﺎ؛ ﻷﻧﻬﺎ ﺗَﺄﻛﻞ َﻭﻻ ﺗ ُ ْﺆﻛﻞ ،ﻭﺗ َ ْﻌﻠُﻮ ﻭﻻ
َﻣ ْﻦ ﱡ
ﺻ ﱢﻐﺮ ﻟﻠﺘّ ْﻌﻈﻴﻢ.
ﺗ ُ ْﻌﻠَﻰَ ،ﻭ ُ
ﻒ ﺃﻥْ ﻳَﻌﺮِﻑ ﻛﻮﻧﻪ 1ﻣِﻦ{ ﻗَﺒِﻴﻠَﺔ }ﻗﺮﻳﺶ{ }ﺍﻋﻠﻢ :ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ُﻣﻜ ّﻠ ٍ
ﻭ َﺩﻟﻴﻞ ﻛﻮﻧﻪ ﻣﻨﻬﻢ ﻣﺎ ﺭﻭﻱ }ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :€ﺇﻥﱠ
ﻦ، ﱠﺎﺱ َﻋ َﻠﻰ ﻗ ِ ْﺴ َﻤﻴْ ِ
ﺍﻟﺨ ْﻠﻖَ ({ ﺃﻱ :ﺍﻟﻤﺨﻠﻮﻗﺎﺕ }) َﻗ ﱠﺴ َﻢ ﺍﻟﻨ َ ﻴﻦ ﺧَ َﻠﻖَ َ ﺣ َ ﺍﷲ َﺗ َﻌﺎﻟَﻰ ِ
ﺏ ﻗ ِ ْﺴ ًﻤﺎَ ،ﻭ َﻗ َﺴ َﻢ ﺍﻟ َﻌ َﺠ َﻢ ﻗ ِ ْﺴ ًﻤﺎَ ،ﻭ َﻛﺎﻧ َْﺖ
ﻗﺴﻤﺎ })ﺍﻟ َﻌ َﺮ ََﻓ َﻘ َﺴ َﻢ({ ﺃﻱَ :ﺟ َﻌﻞ ﻟﻘﻮﻟﻪً :
ﺏ({ ﻓﺠﻨﺴ ُﻬ ْﻢ ﺃﻓﻀﻞ ﻣ ِ ْﻦ ﺟﻨﺲ ﺍﺧﺘﻴﺎ ُﺭﻩ })ﻓِﻲ ﺍﻟ َﻌ َﺮ ِ ﻴﺮ ُﺓ ﺍﷲ ِ({ ﺃﻱَ :ﺧﻴْ ُﺮ ُﻩ َﻭ ْ ﺧ َ
ِ
ﺏ َﻋ َﻠﻰ ﺃ ْﻗ َﺴﺎﻡٍَ ،ﻓﻘ ِ ْﺴ ٌﻢ({ َﻭﺍﺣﺪ })ﺍﻟﻴَ َﻤ ُﻦ({ ﺃﻱُ :ﻭﻟْ ُﺪ ﺍﻟﻌﺠﻢُ )} 2ﺛ ﱠﻢ َﻗ ﱠﺴ َﻢ ﺍﻟ َﻌ َﺮ َ َ
ﺶ، ٍ
ﻗ َْﺤﻄﺎﻥ }) َﻭﻗ ْﺴ ٌﻢ({ ﺛﺎﻥ }) ُﻣ َﻀ ُﺮ({ ﻣ ِ ْﻦ ُﻭﻟْﺪ َﻋﺪْﻧﺎﻥ }) َﻭﻗ ِ ْﺴ ٌﻢ({ ٌ
ﺛﺎﻟﺚ }) ُﻗ َﺮﻳْ ُ ِ
ﺶُ ،ﺛ ﱠﻢ ﺃﺧْ َﺮ َﺟﻨِﻲ ﻣ ِ ْﻦ ﺧَ ﻴْﺮ ِ َﻣ ْﻦ ﺃﻧ َﺎ ﻣِﻨْ ُﻬ ْﻢ({ ﻴﺮ ُﺓ 3ﺍﷲ ِ َﺗ َﻌﺎﻟَﻰ ﻓِﻲ ُﻗ َﺮﻳْ ٍ ﺧ ََﻭ َﻛﺎﻧ َْﺖ ِ
ﻛﻮﻧﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﺃﻓﻀﻞ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﺠﻢ -ﻻ ّ
ﻛﻞ ﻓﺮﺩ ﻣﻦ ﻛﻞ ﻓﺮﺩ .ﻣﻨﻪ. }{2
ﺃﻱ :ﺍﺻﻄﻔﺎﻩ. }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺇﺧﺘﻴﺎﺭ ﻗﺮﻳﺶ ﻭﺑﻴﺎﻥ ﺇﺧﺘﻴﺎﺭﻩ
73
ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ )ﺍﻷﻭﺳﻂ(.
ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﻭﻳﺸﻬﺪ ﻟﺼﺤﺔ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ
ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ....................................،
ﺃﻱ :ﻣ ِ ْﻦ ﺑَﻨﻲ َﻫﺎﺷﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣِﻦ ﻗﺮﻳﺶ ﺍﻟﺬﻳﻦ ﺃﻧﺎ ﻣﻨﻬﻢ ،ﻓﻬﻮُ 1ﻣﺨْ ٌ
ﺘﺎﺭ ﻣ ِ ْﻦ
ﺍﻟﻤﻮ ﱠﺣ َﺪﺓ -ﻧﺴﺒﺔ ﺇﻟﻰ َ ﺍﻟﻄﺒَ َﺮﺍﻧﻲ{ -ﺑﻔﺘﺢ ِﺧﻴﺎ ٍﺭ 2ﻣ ِ ْﻦ ﺧﻴﺎﺭ 3ﻣ ِ ْﻦ ﺧﻴﺎ ٍﺭَ } 4ﺭﻭﺍ ُﻩ ﱠ
ﺐ ﺇﻟﻴﻬﺎ ﻭﺇﻟﻰ ﻨﺴ ُ
ﻗﻴﺎﺱ ،ﻟﻴُﻔ َْﺮﻕ ﺑﻴﻦ َﻣ ْﻦ ﻳ ُ ٍَ ﻃَ ﺒَﺮِﻳﱠﺔ َﻣﺪﻳﻨﺔ ﺑِﺎﻷ ُ ْﺭ ُﺩﻥ ،ﻋﻠﻰ ﻏﻴﺮ
ﺍﻟﺘﺼﺎﻧﻴﻒ،
َ ﺻﻨ ّﻒ ﻃَ ﺒَﺮِ ْﺳﺘَﺎﻥ ،5ﻭﻫﻮ :ﺃﺑﻮ ﺍﻟﻘﺎ ِﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺣﺎﻓﻆ َﻋ ْﺼﺮﻩ َِ ،6
ﻒ َﺷﻴْﺦ }ﻓﻲ{ )ﺍﻟﻤﻌﺠﻢ }ﺍﻷﻭﺳﻂ({ ﺷﻴﻮﺧﻪ ﻓﻲ ) ُﻣ ْﻌ َﺠﻤﻪِ( ﻓﺒَﻠﻐُﻮﺍ ﺃﻟْ َ
َ ﻭﺟﻤﻊَ
ﻛﺒﻴﺮ ﻭﺻﻐﻴﺮ) ،ﻭﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ( -ﻫﻮ ﺍﻟﻜﺘﺎﺏ ٌ ﺁﺧﺮﺍﻥ:
ﻭﻟﻪ ُﻣ ْﻌ َﺠﻤﺎﻥ َ
ﻭﻭﻓﺎﺗﻬِﻢ ﺃﺣﻮﺍﻟ َ ُﻬ ْﻢ :ﻣِﻦ َﻣ َﻮﺍﻟﻴﺪ ِﻫ ْﻢ َ
ﺃﺳﻤﺎء ﺷُ ﻴُﻮﺧﻪ ،ﻭﺫﻛﺮ ﻓﻴﻪ ْ َ ﺍﻟﺬﻱ ﺻﺤﺢ ﻓﻴﻪ
ﺍﻟﻜﺘﺎﺏ ُﺭﻭ ِﺣﻲ.
َ ﻭﻓَﻮﺍﺋﺪ ِﻫ ْﻢ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﻫﺬﺍ
ﻟﺼﺤﺔ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ{ ﺍﻟﻤﺬﻛﻮﺭ ّ }ﻭﻗﺎﻝ {:ﻫﻮ }ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﻭﻳَﺸﻬﺪُ
ﻭﻟﻌ ّﻞ ﻋ َﺪ َﻡ ﺑَﻴﺎﻧﻪِ 7ﻟﻪ ﻟِﺸُ ْﻬﺮﺗﻪِ ﻋﻨﺪﻩ ۊﺇﻥ ﻟﻢ ﺃﻇ َﻔ ْﺮ ﺑﻪ
}ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ{ َ
ﻓﻬﻮ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﻣﻦ ﺧﻴﺎﺭ -ﺑﻨﻲ ﻫﺎﺷﻢ. }{2
ﻣﻦ ﺧﻴﺎﺭ -ﻗﺮﻳﺶ. }{3
ﻣﻦ ﺧﻴﺎﺭ -ﻋﺮﺏ. }{4
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻛﺜﻴﺮ ﺑﻦ ﻏﺎﻟﺐ ،ﺍﻹﻣﺎﻡ ،ﺍﻟﻤﺠﺘﻬﺪ ،ﺍﻟﻤﺆﺭﺥ ،ﺍﻟﻤﻔﺴﺮ ﺃﺑﻮ }{5
ﺟﻌﻔﺮ ﺍﻟﻄﺒﺮﻱ ،ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺍﻷﺭﺑﻌﻴﻦ ﻭﻣﺎﺋﺘﻴﻦ ﻭﺃﻛﺜﺮ ﺍﻟﺘﺮﺣﺎﻝ ،ﻭﻟﻘﻲ ﻧﺒﻼء ﺍﻟﺮﺟﺎﻝ،
ﻭﺫﻛﺎء ،ﻭﻛﺜﺮﺓ ﺗﺼﺎﻧﻴﻒ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺃﺧﺒﺎﺭ ﺍﻟﺮﺳﻞ
ً ﻭﻛﺎﻥ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺪﻫﺮ ﻋﻠﻤﺎ
ﻭﺍﻟﻤﻠﻮﻙ() ،ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ() ،ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎء( .ﻭﻟﺪ ﺳﻨﺔ 224ﻫـ
ﻓﻲ ﺁﻣﻞ ﻃﺒﺮﺳﺘﺎﻥ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 310ﻫـ ﻓﻲ ﺑﻐﺪﺍﺩ.
ﻫﻮ :ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﻣﻄﻴﺮ ﺍﻟﻠﺨﻤﻲ ﺍﻟﺸﺎﻣﻲ ،ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ،ﻣﻦ ﻛﺒﺎﺭ }{6
ﺍﻟﻤﺤﺪﺛﻴﻦ ،ﺃﺻﻠﻪ ﻣﻦ ﻃﺒﺮﻳﺔ ﺍﻟﺸﺎﻡ ،ﻭﺇﻟﻴﻬﺎ ﻧﺴﺒﺘﻪ .ﺭﺣﻞ ﺇﻟﻰ ﺍﻟﺤﺠﺎﺯ ﻭﺍﻟﻴﻤﻦ ﻭﻣﺼﺮ
ﻭﺍﻟﻌﺮﺍﻕ ﻭﻓﺎﺭﺱ ﻭﺍﻟﺠﺰﻳﺮﺓ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ() ،ﺍﻷﻭﺍﺋﻞ() ،ﺍﻟﺘﻔﺴﻴﺮ(
ﺍﻟﻤﺸﻬﻮﺭ ﺑـ)ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﺍﻧﻲ( ،ﻟﻪ ﺛﻼﺛﺔ )ﻣﻌﺎﺟﻢ( .ﻭﻟﺪ ﺳﻨﺔ 260ﻫـ ﺑﻌﻜﺎ ﺑﻔﻠﺴﻄﻴﻦ،
ﻭﺗﻮﻓﻲ ﺳﻨﺔ 360ﻫـ.
ﺃﻱ - :ﻣﺼﻨﻒ. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 74
ﻭﺣﺪﻳﺚ ﻭﺍﺛﻠﺔ ﺍﺑﻦ ﺍﻷﺳﻘﻊ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﺇ ﱠﻥ ﺍﷲ َ
ﺍﺻﻄَ ﻔَﻰ ﻣ ِ ْﻦ ﺑَﻨِﻲ ﻛِﻨَﺎﻧ َ َﺔ ﻗُ َﺮﻳْ ًﺸﺎَ ،ﻭ ْ
ﺍﺻﻄَ ﻔَﻰ ﻣ ِ ْﻦ ﻴﻞَ ،ﻭ ْ
ﺎﻋ َ ﺍﺻﻄَ ﻔَﻰ ﻛِﻨَﺎﻧ َ َﺔ ﻣ ِ ْﻦ ﺑَﻨِﻲ ْ
ﺇﺳ َﻤ ِ ْ
ﺍﺻﻄَ ﻔَﺎﻧِﻲ ﻣ ِ ْﻦ ﺑَﻨِﻲ َﻫﺎ ِﺷﻢٍ( ،ﻭﻫﺬﺍ ﺻﺤﻴﺢ ،ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺶ ﺑَﻨِﻲ َﻫﺎ ِﺷﻢٍَ ،ﻭ ْ ﻗُ َﺮﻳْ ٍ
ﻓﻲ )ﺻﺤﻴﺤﻪ(.
ﻭﺭﻭﻯ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ) :ﺇ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ
ﻴﻞ ﺑَﻨِﻲ ﻛِﻨَﺎﻧ َ َﺔ.، ﺍﺻﻄَ ﻔَﻰ ﻣ ِ ْﻦ ﺑَﻨِﻲ ْ
ﺇﺳ َﻤﺎ ِﻋ َ ﺇﺳ َﻤﺎ ِﻋ َ
ﻴﻞَ ،ﻭ ْ ﺍﺻﻄَ ﻔَﻰ ﻣ ِ ْﻦ ُﻭﻟْ ِﺪ ﺇﺑْ َﺮﺍ ِﻫ َ
ﻴﻢ ْ ْ
ﺍﻟﺼﻔﺔ، }ﻭﺣﺪﻳﺚ{ ﺃﺑﻲ ﺍﻷ َ ْﺳﻘﻊَ } 1ﻭﺍﺛ ِ َﻠﺔ{ -ﺑﺜﺎء ﻣﺜﻠّﺜﺔ ﻣﻜﺴﻮﺭﺓ ،ﻛﺎﻥ ﻣِﻦ ﺃﻫﻞ ﱡ
ﺍﻷﺳ َﻘﻊ{ -ﺑﺎﻟﻘﺎﻑ }ﻗﺎﻝ{ ْ ﻨﻴﻦ ،ﻭﻣﺎﺕ ﺑﺎﻟﻘُﺪﺱ }ﺍﺑ ِ
ﻦ ﺛﻼﺙ ِﺳ َ َ ﺍﻟﻨﺒﻲ €
ﱠ ﺪﻡ
َﺧ َ
ﺍﺳﺘﺨﻠﺺ
َ ﺎﺭ َﻭﺍﺻ َﻄ َﻔﻰ({ ﺃﻱ :ﺍﺧْ ﺘَ َ ﻭﺍﺛﻠﺔ} :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :€ﺇﻥﱠ ﺍﷲ ْ
ﺑﻦ ﺧُ َﺰﻳْﻤﺔ })ﻣ ِ ْﻦ ﺑَﻨِﻲ })ﻛِﻨَﺎﻧ َ َﺔ({ -ﺑﻜﺴﺮ ﺍﻟﻜﺎﻑ -ﻋﺪ ُﺓ ﻗﺒﺎﺋﻞ ،ﺃﺑﻮﻫﻢ :ﻛﻨﺎﻧ ُﺔ ُ
ﺎﻋﻴﻞ({ ﺫَﺑﻴ ِﺢ ﺍﷲ ﻋﻠﻰ ﺍﻷﺻﺢ ﺍﺑ ِﻦ ﺇﺑﺮﺍﻫﻴﻢ َﺧﻠﻴ ِﻞ ﺍﷲ ِ }) َﻭ ْ
ﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ ﺑَﻨِﻲ ﺇﺳ َﻤ َ ْ
ﺍﺻ َﻄ َﻔﺎﻧِﻲﺎﺷ ٍﻢَ ،ﻭ ْﺶ ﺑَﻨِﻲ َﻫ ِ ﻛِﻨَﺎﻧ َ َﺔ ُﻗ َﺮﻳْﺸً ﺎ({ ﺃﻱ :ﺑﻨﻲ ﺍﻟﻨﻀﺮ }) َﻭ ْ
ﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ ُﻗ َﺮﻳْ ٍ
ﺎﺭ ﻣ ِ ْﻦ ِﺧﻴَﺎ ٍﺭ ﻣ ِ ْﻦ ِﺧﻴَﺎ ٍﺭ(} 2ﻭﻫﺬﺍ ﺻﺤﻴﺢ ،ﺃﺧﺮﺟﻪ{ ﺃﻱ: ِ
ﻣ ِ ْﻦ ﺑَﻨِﻲ َﻫﺎﺷ ٍﻢ{ ﻓَﺄﻧَﺎ ِﺧﻴَ ٌ
ﻭﺻﺤﻴﺤﻪ ﻳ ُ ْﻐﻨﻲ ﻋﻦ ﺗ َ ْﻌﺮﻳﻔﻬﻤﺎ. ُ َﺭﻭﺍﻩ } ُﻣ ْﺴﻠﻢ 3ﻓﻲ )ﺻﺤﻴﺤﻪ({ ﻭﺷُ ْﻬﺮﺗﻪ 4ﻫﻮ
)ﺇﻥ ﺍﷲ ﺑﻦ َﺣﻨْﺒَﻞ{ ÷} :ﺃﻥ ﺍﻟﻨﺒﻲ €ﻗﺎﻝ :ﱠ }ﻭﺭﻭﻯ{ ﺃﻳﻀﺎ ﺍﻹﻣﺎﻡ }ﺃﺣﻤﺪُ ُ
ﻴﻞ({ ﺇﺫﺍ ﻛﺎﻥ ﻧﺒﻴًّﺎ })ﺇﺳ َﻤﺎﻋِ َ
ْ ﻴﻢ({ ﻭﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﻋﺸﺮ ﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ ُﻭﻟْﺪِ ﺇﺑْ َﺮﺍﻫِ َ
َﺗ َﻌﺎﻟَﻰ ْ
ﻴﻞ ﺑَﻨِﻲ ﻛِﻨَﺎﻧ َ َﺔ،
ﺇﺳ َﻤﺎﻋِ َ
ﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ ﺑَﻨِﻲ ْ ﻴﻖِ 6
ﺍﻟﺤ َﺠﺎﺯِ }) َﻭ ْ ﻭﺭﺳﻮﻻ ﺇﻟﻰ ُﺟ ْﺮ ُﻫﻢ 5ﻭ َﻋﻤﺎﻟ ِ َ
ﺃﺑﻲ ﺍﻷﺳﻘﻊ -ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻬﻤﻠﺔ ﻭﻓﺘﺢ ﺍﻟﻘﺎﻑ ﻭﻋﻴﻦ ﻣﻬﻤﻠﺔ .ﻣﻨﻪ. }{1
ﺍﻟﺨﻴﺎﺭ :ﺍﺳﻢ ﻣﻦ ﺍﻻﺧﺘﻴﺎﺭ} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{. }{2
ﻫﻮ :ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺸﻴﺮﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ،ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ،ﺣﺎﻓﻆ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺤﺪﺛﻴﻦ. }{3
ﺭﺣﻞ ﺇﻟﻰ ﺍﻟﺤﺠﺎﺯ ﻭﻣﺼﺮ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ،ﺟﻤﻊ ﻓﻴﻪ ﺍﺛﻨﻲ
ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳﺚ ،ﻛﺘﺒﻬﺎ ﻓﻲ ﺧﻤﺴﺔ ﻋﺸﺮ ﺳﻨﺔ) ،ﺍﻟﻤﺴﻨﺪ ﺍﻟﻜﺒﻴﺮ() ،ﺗﺴﻤﻴﺔ ﺷﻴﻮﺥ ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ
ﻭﺷﻌﺒﺔ() ،ﻛﺘﺎﺏ ﺃﻭﻻﺩ ﺍﻟﺼﺤﺎﺑﺔ( .ﻭﻟﺪ ﺳﻨﺔ 204ﻫـ ﺑﻨﻴﺴﺎﺑﻮﺭ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 261ﻫـ ﺑﻈﺎﻫﺮ ﻧﻴﺴﺎﺑﻮﺭ.
ﺃﺧﺼﺮ .ﺣﺎﺝ ﺷﻤﺲ. َ ﻭﻟﻮ ﻗﺎﻝ :ﻭﺷﻬﺮﺗﻬﻤﺎ؛ ﻟﻜﺎﻥ }{4
ﻔﺬَ :ﺣ ّﻲ ﻣﻦ ﺍﻟﻴﻤﻦ ،ﺗَﺰ ﱠﻭﺝ ﻓﻴﻬﻢ ﺇﺳﻤﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ} .ﻗﺎﻣﻮﺱ{. ُﺟﺮ ُﻫﻢ ،ﻛ ُﻘﻨ ْ ٍ }{5
ْ ٌ
ﻻﻭ َﺫ ٍ
ﺮﻃﺎﺱ ،ﺍﺑﻦ َ ﻭﺍﻟﻌﻤﺎﻟ ِ َﻘﺔُ :ﻗﻮﻡ ﺗَﻔ ﱠﺮﻗﻮﺍ ﻓﻲ ﺍﻟﺒﻼﺩ ِ ﻣﻦ َﻭﻟﺪ ِﻋ ْﻤﻠﻴ ٍﻖ ،ﻛﻘِﻨْﺪﻳ ٍﻞ ﺃﻭ ﻗ ِ
َ ﺍﻟﻌﻤﺎﻟﻴﻖُ
َ }{6
ﺇﺭ َﻡ ﺑ ِﻦ ﺳﺎﻡٍ ﺑﻦ ﻧﻮﺡ } .ﻗﺎﻣﻮﺱ{. ﺑ ِﻦ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺇﺧﺘﻴﺎﺭ ﻗﺮﻳﺶ ﻭﺑﻴﺎﻥ ﺇﺧﺘﻴﺎﺭﻩ
75
ﺍﺻ َﻄﻔَﺎﻧِﻲ ﻣ ِ ْﻦ
ﺶ ﺑَﻨِﻲ َﻫﺎ ِﺷ ٍﻢَ ،ﻭ ْ
ﺍﺻ َﻄﻔَﻰ ﻣ ِ ْﻦ ﻗُ َﺮﻳْ ٍ
ﺍﺻ َﻄﻔَﻰ ﻣ ِ ْﻦ ﺑَﻨِﻲ ﻛِﻨَﺎﻧ َ َﺔ ﻗُ َﺮﻳْ ًﺸﺎَ ،ﻭ ْ
َﻭ ْ
ﺑَﻨِﻲ َﻫﺎ ِﺷﻢٍ( ،ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ )ﺟﺎﻣﻌﻪ(.
ﺶ ﺑَﻨِﻲ َﻫﺎ ِﺷ ٍﻢ({ 1ﻓﻬﻢ ﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ ُﻗ َﺮﻳْ ٍ
ﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ ﺑَﻨِﻲ ﻛِﻨَﺎﻧ َ َﺔ ُﻗ َﺮﻳْ ًﺸﺎَ ،ﻭ ْ
َﻭ ْ
ﺍﺻ َﻄ َﻔﺎﻧِﻲ ﻣ ِ ْﻦ ﺑَﻨِﻲ َﻫﺎ ِﺷ ٍﻢ({َ 2ﻭﺍﻟﺨﻴﺮﻳ ُﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟ َﻘﺒﺎﺋِﻞ ﺃﻓﻀﻠُ ُﻬ ْﻢ َﻭ ُ
ﺃﺧﻴﺮ ُﻫ ْﻢ }) َﻭ ْ
ٍ
ﻗﺮﻳﺶ ﻟﻴﺲ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟ ﱢﺪﻳَﺎﻧﺔ؛ ﺑﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟ ِﺨﺼﺎﻝ َ
ﺍﻟﺤﻤﻴ َﺪﺓَ ،ﻭﻣ ِ ْﻦ ﺛ َّﻢ ﻻ ﻳﻜﻮﻥ ﻏﻴْ ُﺮ
ﻛﻔﺆﺍ ﻟﻬﻢ ،ﻭﻻ ﻏﻴْ ُﺮ ﺑﻨﻲ ﻫﺎﺷﻢ ﻛﻔﺆﺍ ﻟﻬﻢ }ﺃﺧﺮﺟﻪ{ ﺃﺑﻮ ﻋﻴﺴﻰ ﻣﺤﻤﺪ }ﺍﻟﺘﺮﻣﺬﻱ{
ﻬﻤﺎ َﻭﺑﻔﺘﺢ ﺍﻟﻤﺜﻨّﺎﺓ ِ ﻭﻛﺴﺮ ﺍﻟﻤﻴﻢ ،ﻭﺍﻟﻤﺴﺘﻔﻴﺾ -ﺑﻜﺴﺮ ﺍﻟﻤﺜﻨ ّﺎﺓ ﻓَ ْﻮﻕ ﻭﺍﻟﻤﻴﻢ ﻭﺑﻀ ّﻤ َ
ﻛﺴ ُﺮ ُﻫ َﻤﺎ -ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﻋﻠﻰ ﻃَ َﺮﻑ ﻧ َ ْﻬﺮ ﺑ َ ْﻠﺦ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪَ :ﺟﻴْ ُﺤﻮﻥ ،ﻭﻛﺎﻥ ﺃﺑﻮْ
ِ
)ﺟﺎﻣﻌﻪ({ ﺃﻱ :ﻛﺘﺎﺑﻪ ِ
ﺍﻟﻤﺜَﻞُ ﻓﻲ ﺍﻟﺤ ْﻔﻆ }ﻓﻲ َ ﺿﺮﻳﺮﺍ ﻳُﻀﺮﺏ ﺑﻪ َ ﻋﻴﺴﻰ ÷
5 4 3
ً
ﺍﻟﺴﺘﺔ ﺍﻟﻤﺸﻬﻮﺭﺓ ﺑﺎﻟﺼﺤﺔ ،ﻭﺍﻟﺒﻮﺍﻗﻲ: ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻫﻮ ﻣ ِ َﻦ ﺍﻟ ُﻜﺘﺐ ﱢَ ﺟﻤﻊ
ﺍﻟﺬﻱ َ
ﺍﻣﻊ )ﺍﻟﺒﺨﺎﺭﻱ( َﻭ) ُﻣ ْﺴﻠﻢ( َﻭ)ﺃﺑﻲ َﺩﺍ ُﻭﺩ( َﻭ)ﺍﻟﻨ َﱠﺴﺎﺋﻲ( َﻭ)ﺍﺑﻦ َﻣﺎﺟﻪ( . َﺟ َﻮ ُ
ﺍﻟﺨ ْﻠ َﻖ ،ﻓ ََﺠ َﻌﻠَﻨِﻲ ﻣ ِ ْﻦ َﺧﻴْﺮِ
ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ) :ﺇ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ َﺧﻠَ َﻖ َ
ﺧﻴﺎﺭ ُﻫ ْﻢ
َ ﻓﺮﻗﺔ ﺃﻱ :ﺃﺷﺮﻓ ِ َﻬﺎ )ﺛ ُ ﱠﻢ ﺗ َ َﺨﻴ ﱠ َﺮ ﺍﻟ َﻘﺒَﺎﺋ ِ َﻞ( ﺃﻱ :ﺍﺧﺘﺎﺭ ﺟﻤﻊ ْ ُ ﻓ ِ َﺮﻗِﻬِ ْﻢ(
ٍ
ﺇﻳﺠﺎﺩﻱ ﻓﻲ ﺧﻴﺮِ َﻫﺎ ﺍﻟﻌﺮﺏ ﺃﻱ :ﻗﺪﱠﺭ َ ﻼ )ﻓ ََﺠ َﻌﻠَﻨِﻲ ﻓِﻲ َﺧﻴْﺮِ ﻗَﺒِﻴﻠَﺔ( ﻣ ِ َﻦ َ ﻓ َْﻀ ً
ﺎﺭ ُﻫ ْﻢ َﺷﺮﻓًﺎ )ﻓ ََﺠ َﻌﻠَﻨِﻲ ﻣ ِ ْﻦ َﺧﻴْﺮِ ﺑُﻴُﻮﺗِﻬِ ْﻢ(
ﻮﺕ( ﺃﻱ :ﺍﺧﺘَ َ ﻗﺒﻴﻠﺔ) ،ﺛ ُ ﱠﻢ ﺗ َ َﺨﻴ ﱠ َﺮ ﺍﻟﺒُﻴُ َ
ﺧﻴﺎﺭ ﻣِﻦ ﺧﻴﺎﺭ( } -ﺑﻨﻲ ﻫﺎﺷﻢ{ ،ﻣﻦ ﺧﻴﺎﺭ } -ﻗﺮﻳﺶ{ ،ﻣﻦ ﺧﻴﺎﺭ } -ﻛﻨﺎﻧﺔ{، ٌ ﺃﻱ) :ﻓﺄﻧﺎ }{1
ﻣﻦ ﺧﻴﺎﺭ } -ﻭﻟﺪ ﺇﺳﻤﺎﻋﻴﻞ{ ،ﻣﻦ ﺧﻴﺎﺭ }ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ{ .ﻣﻨﻪ.
ﻤﺎﻋﻴﻞ،َ ﺇﺳ ﺍﺻ َﻄﻔَﻰ ﻣ ِ ْﻦ َﻭﻟ َ ِﺪ ﺇﺑ ْ َﺮ َ
ﺍﻫﻴﻢ ْ ﻋﻦ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :€ﺇ ﱠﻥ ﺍﷲ ْ }{2
ﺍﺻ َﻄﻔَﻰ ﻣ ِ ْﻦ ﻭ
َ ْ ﺎ، ﺮﻳﺸ
ً ُ ﻗ ﺔ
ََ ﻧ ﻨﺎِ ﻛ ﻲ ِ ﻨﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ َ
ﺑ ﻤﺎﻋﻴﻞ ﺑَﻨِﻲ ﻛِﻨﺎﻧ َ َﺔَ ،ﻭ ْ
َ ﻭﺍﺻ َﻄ َﻔﻰ ﻣ ِ ْﻦ َﻭﻟ َ ِﺪ ْ
ﺇﺳ ْ
ﺍﺻ َﻄ َﻔﺎﻧﻲ ﻣ ْﻦ ﺑَﻨﻲ َﻫﺎﺷﻢٍ( .ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻲ )ﺳﻨﻨﻪ( ﻓﻲ ِ ِ ِ ِ ﺶ ﺑَﻨِﻲ ﻫﺎ ِﺷ ٍﻢَ ،ﻭ ْ ﻗ َُﺮﻳْ ٍ
ﺍﻟﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻓﻲ ﻓﻀﻞ ﺍﻟﻨﺒﻲ* .
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ َﺳ ْﻮﺭﺓ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺒﻮﻏﻲ ﺍﻟﺘﺮﻣﺬﻱ ،ﺃﺑﻮ }{3
ﻋﻴﺴﻰ ،ﻣﻦ ﺃﺋﻤﺔ ﻋﻠﻤﺎء ﺍﻟﺤﺪﻳﺚ ﻭﺣﻔﺎﻇﻪ ،ﻣﻦ ﺃﻫﻞ ﺗﺮﻣﺬ ﻋﻠﻰ ﻧﻬﺮ ﺟﻴﺤﻮﻥ .ﺗﺘﻠﻤﺬ
ﻟﻠﺒﺨﺎﺭﻱ ،ﻭﺷﺎﺭﻛﻪ ﻓﻲ ﺑﻌﺾ ﺷﻴﻮﺧﻪ ،ﻭﻗﺎﻡ ﺑﺮﺣﻠﺔ ﺇﻟﻰ ﺧﺮﺍﺳﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺤﺠﺎﺯ ،ﻭﻋﻤﻲ
ﻓﻲ ﺁﺧﺮ ﻋﻤﺮﻩ ،ﻭﻛﺎﻥ ﻳﻀﺮﺏ ﺑﻪ ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻟﺤﻔﻆ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) ،ﺍﻟﺠﺎﻣﻊ ﺍﻟﻜﺒﻴﺮ(،
)ﺍﻟﺸﻤﺎﺋﻞ ﺍﻟﻤﺤﻤﺪﻳﺔ() ،ﺍﻟﺘﺎﺭﻳﺦ( .ﻭﻟﺪ ﺳﻨﺔ 209ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 279ﻫـ ﺑﺘﺮﻣﺬ.
ﺃﻱ :ﺫﺍﻫﺐ ﺍﻟﺒﺼﺮ .ﻣﻨﻪ. }{4
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ( ،ﻟﻤﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ. }{5
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 76
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ﻭﺣﺎ َﻭﺫﺍﺗًﺎ
)ﺧﻴْ ُﺮ ُﻫ ْﻢ ﻧَﻔ ًْﺴﺎ( ﺃﻱُ :ﺭ ً ﺃﻱ :ﺃﺷﺮﻓ ِ َﻬﺎ) ،ﻓَﺄﻧَﺎ( ﺑِﻔ َْﻀﻞ ﺍﷲ ﺗﻌﺎﻟﻰ َ
ﺻ ْﻠﺐ ﺐ ﺇﻟﻰ ُﺐ ﺇﻟﻰ ﻃﻴّ ٍ ﺌﺖ ﻣ ِ ْﻦ ﻃﻴﱢ ٍﺃﺻﻼ؛ ﺃﻱِ :ﺟ ُ )ﻭ َﺧﻴْ ُﺮ ُﻫ ْﻢ ﺑَﻴْﺘًﺎ( 1ﺃﻱْ :َ
)ﻭﻻَ ﻋﺒﺪ ﺍﷲ ﺑِﻨِﻜﺎﺡ ﻻ َﺳﻔﺎﺡ .ﻗﺎﻝ ﻓﻲ )ﺍﻟﺒَ ْﺪﺭ ﺍﻟ ُﻤﻨِﻴﺮ( :ﻭﻟﻢ ﻳ ُ ْﺮﺩِﻓْﻪ ﺑﻘﻮﻟﻪَ :
3 2
ﺻﻔﺎء ﺑﺤ َﺴﺐِ َﺣﺎ ِﻝ ﺍﻟ ُﻤ َﺨﺎﻃَ ﺒﻴﻦ ﻓﻲ َ ﻓَﺨْ َﺮ( ﻛﻤﺎ ﻓﻲ )ﺃﻧَﺎ َﺳﻴﱢﺪُ( ﺍﻫـ ،ﻷﻥ ﻫﺬﺍ َ
ﻗُﻠﻮﺑﻬﻢ ﺑﻤﺎ ﻳ ْﻌﻠ ُﻤ ُﻪ ﻣ ِ ْﻦ َﺣﺎﻟ ِ ْ
ﻬﻢ؛ ﺍﻧﺘﻬﻰ.
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :€ﺇ ﱠﻥ ﺍﷲ َ َﺧﻠ ََﻖ ﺍﻟ ْ َﺨﻠْ َﻖ ،ﻓ ََﺠ َﻌﻠَﻨِﻲ ﻣ ِ ْﻦ َﺧﻴْﺮِ ﻓ ِ َﺮﻗِﻬِ ْﻢَ ،ﻭ َﺧﻴْﺮِ ﺍﻟ ْ َﻔﺮِﻳ َﻘﻴْﻦِ ،ﺛ ُ ﱠﻢ }{1
ﻮﺕ ﻓَ َﺠ َﻌﻠَﻨِﻲ ﻣ ِ ْﻦ َﺧﻴْﺮِ ﺑُﻴُﻮﺗِﻬِ ْﻢ ،ﻓَﺄﻧَﺎ ﺗ َ َﺨﻴ ﱠ َﺮ ﺍﻟ ْ َﻘﺒَﺎﺋِﻞَ ﻓ ََﺠ َﻌﻠَﻨِﻲ ﻣ ِ ْﻦ َﺧﻴْﺮِ ﺍﻟ ْ َﻘﺒِﻴﻠَﺔِ ،ﺛ ُ ﱠﻢ ﺗ َ َﺨﻴ ﱠ َﺮ ﺍﻟﺒُﻴ ُ َ
ﺧﻴْ ُﺮ ُﻫ ْﻢ ﺑَﻴْﺘًﺎ«* .
َﺧﻴْ ُﺮ ُﻫ ْﻢ ﻧَﻔ ًْﺴﺎ َﻭ َ
ﻭﺍﻋﻠﻢ :ﺃﻥ ﺁﺩﻡ ﺃﻭﻟ َﺪ ﺣﻮﺍء ﺃﺭﺑﻌﻴﻦ ﻭﻟ ًﺪﺍ ﻓﻲ ﻋﺸﺮﻳﻦ ﺑﻄﻨًﺎ ،ﺇﻻ ِﺷﻴﺜًﺎ ﻭﺻﻴﻪ ﻓﺈﻧﻪ ُﻭﻟ ِ َﺪ ﻣﻨﻔﺮ ًﺩﺍ }{2
ﻛﺮﺍﻣﺔ ﻟﻜﻮﻥ ﻧﺒﻴﻨﺎ €ﻣﻦ ﻧﺴﻠﻪ ،ﺛﻢ ﻟﻤﺎ ﺗﻮﻓﻲ ﻭﺻﻰ ﺑﻨﻴﻪ ﺑﻮﺻﻴﺔ ﺃﺑﻴﻪ ﻟﻪ :ﺃﻥ ﻻ ﻳﻀﻊ ﻫﺬﺍ
ﺍﻟﻨﻮﺭ -ﺃﻱ :ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺠﺒﻬﺔ ﺁﺩﻡ ﺛﻢ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺷﻴﺚ -ﺇﻻ ﻓﻲ ﺍﻟﻤﻄﻬﺮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎء،
ﻭﻟﻢ ﺗﺰﻝ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﻣﻌﻤﻮﻻ ﺑﻬﺎ ﻓﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺨﺎﻟﻴﺔ ﺇﻟﻰ ﺃﻥ ﻭﺻﻞ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺇﻟﻰ ﺟﺒﻬﺔ
ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺛﻢ ﻭﻟﺪﻩ ﻋﺒﺪ ﺍﷲ ،ﻭﻃﻬﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻫﺬﺍ ﺍﻟﻨﺴﺐ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﺳﻔﺎﺡ ﺍﻟﺠﺎﻫﻠﻴﺔ
ﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ) .ﻣﻨﺢ :ﺻـ * .(99
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﻏﺮﻳﺐ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ( ،ﻟﻌﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﻧﻲ. }{3
ﻓﺼﻞ ﻓﻲ ﺣﺐ ﻗﺮﻳﺶ ﻭﺣﺐ ﺍﻟﻌﺮﺏ
77
hÜ√÷]<gu<ª<ÿí
ﺃﺧﺒﺮﻧﺎ ﺍﻟﻬﻴﺜﻢ ﺑﻦ ﺣﻤﺎﺯ ﻋﻦ ﺛﺎﺑﺖ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﺃﺣﺒﱠﻨِﻲ،
ﺏ ﻓَ َﻘ ْﺪ َ
ﺍﻟﻌ َﺮ َ
ﺐ َ ْﻀ ُﻬ ْﻢ ُﻛ ْﻔ ٌﺮَ ،ﻣ ْﻦ َ
ﺃﺣ ﱠ ﺇﻳﻤﺎﻥٌ َ ،ﻭﺑُﻐ ُ
ﺶ َ ﺐ ﻗ َُﺮﻳْ ٍ)ﺣ ﱡ
ﻭﺳﻠﻢُ :
ﺏ ﻓَ َﻘ ْﺪ ﺃﺑْ َﻐ َﻀﻨِﻲ( ،ﺃﺧﺮﺟﻪ ﺍﻟﺤﺎﻛﻢ ﻓﻲ )ﺍﻟﻤﺴﺘﺪﺭﻙ(...، ﺍﻟﻌ َﺮ َ
ﺾ َ َﻭ َﻣ ْﻦ ﺃﺑْ َﻐ َ
ﻓﺼﻞ
ﻭﺣﺐ }ﺍﻟ َﻌ َﺮﺏِ
ﱢ ﺐ{ ﻗﺮﻳﺶ
}ﻓﻲ ُﺣ ﱢ
ﻛﻜﺘﺎﺏ ﻛﻤﺎ ﺣﻤﺎﺯ{ ِ ﺃﺧْ ﺒَﺮﻧﺎ 1ﺍﻟ َﻬﻴﺜَﻢ{ ﺑِﻮ ْﺯﻥ ﺣﻴ َﺪﺭ ﻛﻤﺎ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( }ﺑﻦ ِ
َْ َ ْ
ﻟﻠﻨﺒﻲ َ €ﻣﺸْ ُﻬﻮﺭﺓ } -ﻗﺎﻝ: ﻭﺧﺪْﻣﺘُﻪ ﺻﺤﺒﺘ ُﻪ ِ
ّ ﻓﻴﻪ ﺃﻳﻀﺎ }ﻋﻦ ﺛﺎﺑﺖ ﻋﻦ ﺃﻧﺲ{ ْ ُ -
ْﻀ ُﻬ ْﻢ({ ﺃﻱَ :ﻛﺮﺍ َﻫﺘ ُﻬ ْﻢ }) ُﻛ ْﻔ ٌﺮ، ﺶ ﺇﻳ َﻤﺎﻥٌ َﻭﺑُﻐ ُ ﺐ ُﻗ َﺮﻳْ ٍ )ﺣ ﱡ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ُ :€
َﻀﻨِﻲ({ 2ﺃﻱ :ﺇﺫﺍ ﺏ َﻓ َﻘ ْﺪ ﺃﺑْﻐ َ َﺾ ﺍﻟ َﻌ َﺮ َ ﺃﺣﺒﱠﻨِﻲَ ،ﻭ َﻣ ْﻦ ﺃﺑْﻐ َ ﺏ َﻓ َﻘ ْﺪ َﺐ ﺍﻟ َﻌ َﺮ َ ﺃﺣ ﱠ َﻣ ْﻦ َ
ﺃﺑﻐﻀ ُﻬ ْﻢ ﻛﺎﻥ ﺑﻐْﻀ ُﻬ ْﻢ ﺁﻳ ُﺔ ُﻛﻔْﺮﻩ؛ ﻷﻥ ﺇﻧﺴﺎﻥ ﻛﺎﻥ ُﺣﺒﱡﻬﻢ ﺁﻳ ُﺔ 3ﺇﻳﻤﺎﻧﻪ ،ﻭﺇﺫﺍ َ ﺃﺣﺒﱠﻬﻢ َ
ﻭﺍﻟﻈﺎﻫﺮ 4ﻣِﻦ ﺣﺎﻝ َﻣ ْﻦ ُ ﻴﻮﻓﻬﻢ َﻭ ِﻫ َﻤﻤﻬِ ْﻢ،
ْ ﱢﻳﻦ ﻧﺸﺄ ﻣﻨﻬﻢ ،ﻭﻛﺎﻥ ﻗِﻴﺎ ُﻣﻪ ُ
ﺑﺴ ﻫﺬﺍ ﺍﻟﺪ َ
ﺐ ﺐ ُﺣ ﱠ ﺍﻟﺤ ﱢ
ﺻﺪْﻕ ُ ﻼﻣﺔ ِ ﺃﺑﻐﻀﻬﻢ ﻟﺬﻟﻚ ﻭﻫﻮ ُﻛ ْﻔﺮ ،5ﻭﻷﻥ ﻣ ِ ْﻦ َﻋ َ َ ﺃﺑﻐﻀ ُﻬ ْﻢ :ﺇﻧﻤﺎ
ﺐ َﻣ َﺤﻠّﺘﻪ ،ﻓﺎﻟﻤﺤﺒّﺔ ﻳﺤﺐ َﻛ ْﻠ َ
ﱡ ﺤﺐ ﺇﻧﺴﺎﻧﺎ ﻛﻞ ﻣﺎ ﻳُﻨْﺴﺐ ﺇﻟﻰ ﺍﻟﻤﺤﺒُﻮﺏ ،ﻓﺈﻥ َﻣ ْﻦ ﻳ ُ ّ ﱢ
ﺍﻟﻤ ْﺤﺒُﻮﺏ ﺇﻟﻰ ﻛﻞ ﻣﺎ ﻳَﻜﺘﻨِﻒ ﺑﻪ ﻭﻳُﺤﻴﻂ ﺑﻪ ﻭﻳﺘﻌﻠّﻖ ﺑﺄﺳﺒﺎﺑﻪ َﺕ ﻣ ِ َﻦ َ
ﺖ؛ ﻧَﻔﺬ ْ ﺇﺫﺍ ﻗُﻮﻳ َ ْ
ﺘﺪﺭﻙ ﻓﻴﻪ ﺍﺳ َ )ﺍﻟﻤ ْﺴﺘَ ْﺪ َﺭﻙ({ – 6ﺑﻔﺘﺢ ﺍﻟﺮﺍء – ﺳ ّﻤﻲ7؛ ﻷﻧﻪ ْ ُ }ﺃﺧﺮﺟﻪ ﺍﻟﺤﺎﻛﻢ ﻓﻲ
ﻗﻮﻟﻪ :ﺃﺧﺒﺮﻧﺎ ﺍﻫـ ﻋﺠﻴﺐ؛ ﻷﻧﻪ ﻳﻮﻫﻢ ﺃﻥ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺗﺎﺑﻌﻲ ﺍﻟﺘﺎﺑﻌﻴﻦ} ،ﺍﻟﻠﻬﻢ؛ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ }{1
ﺃﺭﺍﺩ ﺣﻜﺎﻳﺔ ﻣﺎ ﻓﻲ )ﺍﻟﻤﺴﺘﺪﺭﻙ( ﻣﻦ ﺍﻹﺳﻨﺎﺩ ،ﻭﺍﷲ ﺃﻋﻠﻢ{ ﻣﻊ ﺃﻧﻪ ﻧﻘﻞ ﻋﻦ ﺍﻟﻠﻘﺎﻧﻲ ﻓﻴﻤﺎ
ﻳﺄﺗﻲ ،ﻣﻊ ﺃﻧﻪ ﺑﻌﺪ ﺗﺴﻌﻤﺎﺋﺔ ،ﻭﺍﷲ ﺃﻋﻠﻢ} .ﻟﻜﻨ ّﻪ ﺑَﻌﻴﺪ ،ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺨﻠﻞ ﻛﺜﻴﺮ ﻓﻲ ﻛﻼﻡ
ﺍﻟﻤﺼﻨﻒ ،ﻓﺎ ْﻋﺘﺒﺮﻩ{ .ﻣﻨﻪ.
ﺍﻟﻌﺮﺏ ﺣﺮﺍﻡ، ِ ِ
ﺏ ﻓَﺘُﺒْﻐﻀُ ﻨﻲ( ﻓﻴﻪ ﺃﻥ ﺑﻐﺾ َ
ﺍﻟﻌ َﺮ َ
ﺾ َ ِ
ﻗﺎﻝ ﻓﻲ )ﺍﻷﺯﻫﺎﺭ( :ﻓﻲ ﺣﺪﻳﺚ )ﺗ ُﺒْﻐ ُ }{2
ﺷﺮﻋﻲ ﻳﻘﺘَﻀﻴﻪ ،ﻭﺍﻟﻈﻦ :ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻬﻢ :ﺍﻟﺼﺤﺎﺑﺔ .ﻣﻨﻪ.
ّ ﻭﺍﻟﻤﺮﺍﺩ :ﺍﻟ ُﻤﺴﻠﻤﻮﻥ ﻣﻨﻬﻢ؛ ﺑﻼ ﺳﺒﺐ
ﺃﻱ :ﻋﻼﻣﺔ .ﻣﻨﻪ. }{3
ﻭﺍﻟﻈﺎﻫﺮ -ﺣﺎﻝ. }{4
ﺃﻱ :ﺑُﻐْﺾ ﻣﻘﻴﻤﻲ ﺍﻟﺪﻳﻦ. }{5
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ( ،ﻟﻠﺤﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ. }{6
ﺃﻱ :ﺍﻟﺼﺤﻴﺢ ﻣﺴﺘﺪﺭﻛﺎ. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 78
ﻭﻗﺎﻝ :ﺣﺴﻦ ﺻﺤﻴﺢ ،ﻭﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺭﻭﻳﻨﺎﻩ
ﻓﻲ )ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ( ﻟﻠﻄﺒﺮﺍﻧﻲ ،ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ ﻋﻦ ﻋﻄﺎء ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ:
ﺏ ﻟِﺜَ ٍ
ﻼﺙِ :ﻷﻧ ﱢﻲ َﻋ َﺮﺑ ِ ﱞﻲ، ِ
)ﺃﺣﺒﱡﻮﺍ ﺍﻟْ َﻌ َﺮ َ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ:
َﻼﻡ ﺃ ْﻫ ِﻞ ﺍﻟْ َﺠﻨ ﱠ ِﺔ َﻋ َﺮﺑ ِ ﱞﻲ(..................، َﻭﺍﻟْ ُﻘ ْﺮ َ
ﺁﻥ َﻋ َﺮﺑ ِ ﱞﻲَ ،ﻭﻛ َ
ﺍﻟﺰﺍﺋ َﺪ ﻋﻠﻰ )ﺍﻟﺼﺤﻴﺤﻴﻦ( 1ﻣِﻦ 2ﺍﻟﺼﺤﻴﺢ }ﻭﻗﺎﻝ {:ﻫﻮ }ﺣﺴﻦ ﺻﺤﻴﺢ{ ْ
ﻟﻜﻦ
ْﻀ ُﻬ ْﻢ ُﻛ ْﻔ ٌﺮ( ﻗَﺒْﻞﺎﻥَ ،ﻭﺑُﻐ ُﺇﻳﻤ ٌ
ﺏ َ ﺍﻟﻌ َﺮ ِ
ﺐ َ )ﻭ ُﺣ ﱡ
ﺍﻟﺼﻐﻴﺮ( 3ﺯﻳﺎﺩﺓَ : ﻓﻲ )ﺍﻟﺠﺎﻣﻊ ﱠ
ﺘﺎﺝ ﺇﻟﻰ ﺍﺣ َ ﺐ( ﺍﻫـ }ﻭﻟﻪ{ ﺃﻱ :ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ }ﺷﺎﻫﺪٌ{ ﻭﺇﻧﻤﺎ ْ ﺃﺣ ﱠ)ﻣ ْﻦ َ ﻗﻮﻟﻪَ :
ﻒ }ﻣ ِ ْﻦ ﺣﺪﻳﺚ ﺍﻟﻬﻴْﺜَﻢ َﻣﺘْ ُﺮﻭﻙ ﻭ ُﻣﻀ ﱠﻌ ٌ
ﺍﻭﻱ ﺍﻟﺤﺪﻳﺚ َ ﺍﻟﺸﺎﻫﺪ؛ ﻷﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﺇﻥ َﺭ َ
ﺍﺑﻦ ﻋﻤﺮ ُ ﺭ ﱢﻭﻳﻨﺎ ُﻩ{ -ﺑﻀﻢ ﺍﻟﺮﺍء ﻭﻛﺴﺮ ﺍﻟﻮﺍﻭ ﺍﻟ ُﻤﺸﺪﱠﺩﺓ -ﺃﻱ :ﻧ َ َﻘﻞ ﺍﻟﻤﺸﺎﺋﺦ
ﻟﻨﺎ ،ﺃﻭ -ﺑﻔَﺘﺢ ﺍﻟﺮﺍء ِ ﺃﻭ ﺿ ّﻤ َﻬﺎ ﻣﻊ ﺗﺨﻔﻴﻒ ﺍﻟﻮﺍ ِﻭ َ -ﻣ ْﻌﻠﻮﻣﺎ ﺃﻭ ﻣﺠﻬﻮﻻ ﺃﻱ :ﻧﻘﻞ
ّﻒ ﻓﻲ ﺃﺳﻤﺎء ﺍﻟﺼﺤﺎﺑﺔ ،ﻗﻴﻞ :ﺃ ْﻭﺭﺩ ﺻﻨ َ )ﺍﻟﻤ ْﻌ َﺠﻢ ﺍﻟﻜﺒﻴﺮ({ 4ﺍﻟﺬﻱ ُُ ﺇﻟﻴﻨﺎ }ﻓﻲ
ﺣﺪﺛﻨﺎ{ ﻫﻮ ﻛﺄﻧ ْﺒﺄﻧﺎ ﺑﻤﻌﻨﻰ ﺃﺧﺒﺮﻧﺎ ﻒ ﺣﺪﻳﺚ ﺍﻟﻜﺎﺋ ِ ِﻦ }ﻟﻠﻄﺒﺮﺍﻧﻲّ ، ﻓﻴﻪ ِﺳﺘﱢﻴﻦ ﺃﻟْ َ
}ﺟﺮﻳﺮ ﻋﻦ َﻋﻄﺎء{ ﻫﻮ: ﻣﺤﻞ ﺫﻛﺮﻩ َ ﱡ ﺾ ﺑﻴﻨﻬﺎ ﻭﻟﻴﺲ ﻫﺬﺍﻋﻨﺪ ﺍﻷﻛﺜﺮ ،ﻭﻓ ّﺮﻕ ﺑ َ ْﻌ ٌ
ﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﻜﺒﻴﺮ ﺗﻠﻤﻴﺬ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻛﺎﻥ ﻓﺮﺍﺷ ُﻪ ﺍﻟﻤﺴﺠ َﺪ ِﻋﺸْ ﺮﻳﻦ َﺳﻨ ًﺔ ،ﻭﺣﺞ
ﺣﺠ ًﺔ؛ ﻭﻟﻪ ﻣﻨﺎﻗﺐ ﺃ ُ َﺧﺮ }ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ{ ﺳﻴﺄﺗﻲ ﻣﻨﺎﻗﺒﻬﻤﺎ } :ﺃﻥ ﻌﻴﻦ ّ َﺳﺒْ َ
ﺃﻣﺮﺍ ﻟﻬﻢ ،ﻭﻓﻲ ِ
ﺍﻟﻨﺒﻲ €ﻗﺎﻝ) :ﺃﺣﺒﱡﻮﺍ({ -ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ﻭﻛﺴﺮ ﺍﻟ ُﻤ ْﻬﻤﻠﺔ ً -
ﺏ({ ﺻﻴﻐﺔ ﺍﻟﺤﻜﺎﻳﺔ })ﺍﻟ َﻌ َﺮ َ ﺑﻀﻢ ﺍﻟﻬﻤﺰﺓ ﻭﻛﺴﺮ ﺍﻟﺤﺎء -ﻋﻠﻰ ِ ّ ﺐ- ﺭﻭﺍﻳﺔ :ﺃ ُ ِﺣ ّ
ﺕ ﺑﻬﺎ ﻷﺟﻞ ﺛﻼﺙ؛ ﺍ ْﻣﺘﺎ َﺯ ْ ﺍﻟﻌﺠﻢ })ﻟِﺜَﻼﺙٍ ( {:ﺃﻱْ : ُ
ﺧﻼﻑ َ ﺑﺎﻟﺘﺤﺮﻳﻚ - ْ -
5
})ﻷﻧﱢﻲ َﻋ َﺮﺑ ِ ﱞﻲَ ،ﻭﺍﻟْﻘ ُْﺮﺁﻥَ َﻋ َﺮﺑ ِ ﱞﻲ({ ﻗﺎﻝ :ﱫu t srq p oﱪ ِ
ﻞ ﺍﻟْ َﺠﻨﱠﺔ ِ({ ﺃﻱ :ﺗَﺤﺎ ُﻭ َﺭﻫﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ }) َﻋ َﺮﺑ ِ ﱞﻲ({. }) َﻭ َﻛﻼ َﻡ ﺃ ْﻫ ِ
ﻟﻠﺸﻴﺨﻴﻦ . }{1
ﺃﻱ :ﻣﻦ ﺍﻟﺤﺪﻳﺚ . }{2
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ( ،ﻟﺠﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ. }{3
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ( ،ﻟﺴﻠﻴﻤﺎﻥ ﺍﻟﻄﺒﺮﺍﻧﻲ. }{4
ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء :ﺍﻵﻳﺎﺕ .195/194 }{5
ﻓﺼﻞ ﻓﻲ ﺣﺐ ﻗﺮﻳﺶ ﻭﺣﺐ ﺍﻟﻌﺮﺏ
79
ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ )ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ( ،ﻭﺭﻭﺍﻩ ﺍﻟﺤﺎﻛﻢ ﻓﻲ )ﺍﻟﻤﺴﺘﺪﺭﻙ(
ﺑﻌﻴﻨﻪ .
ﻭﻗَ ْﺪ ﻛﺎﻥ ﺳﻴّﺪُﻧﺎ ﺁﺩ ُﻡ ﻻ ﻳَﺘﻜﻠّﻢ ﻓﻴﻬﺎ ﺇﻻ ﺑﻪ ،ﻓﻠﻤﺎ ﺃ ُ ْﻫﺒﻂ ﺇﻟﻰ ﺍﻷﺭﺽ
ﺍﻟﻌﺮﺏ ،ﻭﻫﻮ ُﻣﻘﻴﱠﺪ ﺐ َ ﺚ ﻋﻠﻰ ُﺣ ﱢ ﺍﻟﺠ َﻤﻞُ َﻭﺍﺭﺩﺓ َﻣ ْﻮﺭ َﺩ ِ
ﺍﻟﺤ ﱢ ﺗﻜﻠﱠﻢ ﺑﻐﻴﺮﻩ .ﻭﻫﺬﻩ ُ
ﻠﻬﻢ ،ﻭﻳﺰﺩﺍﺩ ﺍﻟﺒُﻐْﺾ ﺑﺤﺴﺐ َﻣ ِ
ﺮﺍﺗﺐ ﻓ َْﻀ ْ ﺐ َ ﺑﺤﻴْﺜﻴّﺔ َﻛ ْﻮﻧﻬِﻢ َﻋ َﺮﺑًﺎ ،ﻓﻘﺪ ﻳﺰﺩﺍﺩ ُ
ﺍﻟﺤ ﱡ َ
ﺚ ﺗﻠﻚ ﺍﻟﺨﺼﺎ ُﻝ ُﺣ ﱞﺐ ﻟﻠﻨﺒﻲ ،€ ﺑﺤﺴﺐ َﻣﺮﺍﺗﺐ ﻓ ِ ْﺴﻘﻬِ ْﻢ ،ﻓﺤﺒ ﱡ ُﻬ ْﻢ ﻣ ِ ْﻦ َﺣﻴْ ُ َ
ْﺾ ﻓﻲ ﺍﷲ ﻣِﻦ ﻷﺟﻠﻪ ،ﻓﺎﻟﺤﺐ ﻭﺍﻟﺒُﻐ ُ ْﺾ ْ ﻭﺑُﻐْﻀ ُﻬ ْﻢ ﻣِﻦ ﺣﻴﺚ ﺍﻟ ُﻜ ْﻔ ُﺮ َﻭ ْ
ﺍﻟﻔﺴﻖُ ﺑُﻐ ٌ
ﺐ ﺍﻹﻳﻤﺎﻥَ ،ﻭﺍﻟ ُﻤﻮﻓﱠﻖ َﻣ ْﻦ ﺗَﺨﻠّ َﻖ ﺑﻪ }ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ )ﺍﻟﻤﻌﺠﻢ ﺷُ َﻌ ِ
ﺻﺤﻴﺢ.
ٌ ﺍﻟﺤﺎﻛﻢ ﻓﻲ )ﺍﻟﻤﺴﺘﺪﺭﻙ( ﺑﻌﻴﻨﻪ{ ﻭﻗﺎﻝ :ﻫﻮ ُ ﺍﻟﻜﺒﻴﺮ( ،ﻭﺭﻭﺍﻩ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 80
‰iÁffi<Ì⁄¯¬<ŸÊ_<ª<ÿí
ﻭﻫﻲ :ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ،ﻓﻜﺎﻥ ﻻ ﻳﺮﻯ ﺭﺅﻳﺎ ﺇﻻ ﻇﻬﺮﺕ ﻣﺜﻞ ﻧﻮﺭ ﺍﻟﺸﻤﺲ،
ﻭﻛﺎﻥ ﺍﻟﻨﺒﻲ ﻳﺄﺗﻲ ﺣﺮﺍء ﻓﻴﺘﻌﺒﺪ ﻓﻴﻪ ﺍﻟﻠﻴﺎﻟﻲ ﺍﻟﻜﺜﻴﺮﺓ ،ﺛﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺧﺪﻳﺠﺔ
ﻓﻴﺘﺰﻭﺩ ﻟﻤﺜﻠﻬﺎ؛...................................
ﻓﺼﻞ
}ﻓﻲ ﺃ ﱠﻭﻝ َﻋﻼﻣﺔ ِ ﻧ ُﺒ ﱠﻮﺗﻪ ِ{ €
ﺍﻟﻜﺜﻴﺮﺓ} :ﺍﻟ ﱡﺮﺅﻳﺎ{ 1ﻳﻘﺎﻝَ :ﺭﺃﻯ ﻓﻲ َﻣﻨﺎﻣﻪِ ُﺭﺅْﻳَﺎ - َ
ﻼﻣ ِ
ﺎﺕ ﺍﻟﻌ َ}ﻭﻫﻲ{ ﺃﻱ :ﺃ ّﻭ ُﻝ َ
ﺍﻟﻤﻠَﻚ ﻟﻮ ﺟﺎﺋﻪ ﻛﺤﺒْﻠ َﻰ }ﺍﻟﺼﺎﺩ َﻗ ُﺔ{ ﻭﺍﺑﺘﺪﺃ ﺑﻬﺎ؛ ﻷﻥ َ ﺑﻼ ﺗَﻨْﻮﻳﻦ -ﻋﻠﻰ َﻭ ْﺯﻥ ﻓُ ْﻌﻠَﻰ ُ
ﺕ{ ﻭﺻﺪﻗ َْﺖ َ
}ﻣﺜﻞ ﺑُﻐﺘ ًﺔ ﻟﻢ ﺗَﺤﺘ ِﻤ ْﻠ ُﻪ ﻗُﻮﺍ ُﻩ ﺍﻟﺒﺸﺮﻳّﺔ }ﻓﻜﺎﻥ{ } €ﻻ ﻳﺮﻯ ُﺭﺅﻳﺎ ﺇﻻ َ
ﻇﻬﺮ ْ
ﺒﻴﺮ ُﺭﺅْﻳﺎﻩ ﻛﻤﺎ ﻳَﺘﺤ ّﻘ ُﻖ ﻧ ُﻮ ُﺭ ﺍﻟﺸﻤﺲ ﺑﻼ َﺧﻔﺎء }ﻭ{ﻟﻤﺎ ﺲ{ ﺃﻱ :ﻳﺘﺤﻘﻖ ﺗ َ ْﻌ ُ ﻧ ُﻮﺭ ﺍﻟﺸ ْﻤ ِ
ﺍﻟﺨﻼ ُء ﺃﺭﺑﻌﻴﻦ ﺳﻨ ًﺔ }ﻛﺎﻥ ﺍﻟﻨﺒﻲ{ €ﻳَﺘﺤﺒّﺐ ﺇﻟﻴﻪ َ َ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑ ْﻌﺜﺘَ ُﻪ ﻋﻠﻰ ﺭﺃﺱ
ﺣﺮﺍء{ -ﺑﻜﺴﺮ ﺍﻟﺤﺎء ﺍﻟﻤﻬﻤﻠﺔ ﻭﺑﺎﻟﻤ ّﺪ- 2 َﻭﺍﻟ ُﻌ ْﺰﻟ ُﺔ ،ﻭﻛﺎﻥ }ﻳَﺄﺗﻲ{ ﻭﻳﺨﻠﻮ ﺑﻐﺎﺭِ } ِ
ﺑﺠﺒَ ِﻞ ﺍﻟﻨ ﱡﻮﺭ ،ﻳُﺰﺍ ُﺭ َﻭﻳُﺘﺒ ّﺮ ُﻙ
َﺟﺒَﻞ3؛ ﺑَﻴْﻨﻪ ﻭﺑﻴﻦ ﻣﻜ َﺔ ﺛﻼﺛ ُﺔ ﺃ ْﻣﻴﺎﻝ ،ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﺍﻵﻥ َ
ﻭﺍﻟﻔﻜﺮ؛ ﻷﻥ ﺍﻟﺠﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ َ ﺍﻟﺬﻛﺮ
َ ﻔﻌﻞ ﺍﻟﻌِﺒﺎﺩ َﺓ ﺃﻱ: }ﻓﻴﺘﻌﺒﺪُ ﻓﻴﻪ{ ﺃﻱ :ﻳ َ َ
ّ ﺑﻪ
6
ﻳَﺘﻌﺒّﺪ ﺑ ِ َﺸ ْﺮﻉ َﻣ ْﻦ ﻗَﺒْﻠﻪ ،4ﻭﻣﻌﻨﻰ :ﱫ[ZYXﱪ 5ﺃﻱ :ﻓﻲ ﺍﻟﺘﻮﺣﻴﺪ }ﺍﻟﻠﻴﺎﻟﻲ{
ﺍﻟﻴﺎء ﻋﻠﻰ ﻏﻴﺮ ﻭﺃﺻﻠﻬﺎ :ﻟﻴﺎﻝ ،ﻓ َﺰﺍ ُﺩﻭﺍ ﻓﻴﻬﺎ َ ﺍﻟﻈﺮﻑ -ﺟﻤﻊ ﻟ َﻴْﻞْ ، -ﻣﻨﺼﻮﺏ ﻋﻠﻰ ْ
ﺍﻧﺼﺮﻑ ﻳ َ ُﻄﻮﻑ ﺑﺎﻟﻜَ ْﻌﺒﺔِ }ﺛﻢ ﻳَ ْﺮﺟﻊ ﺇﻟﻰ ﻧﺤﻮ ﺷﻬﺮ ،ﻭﺇﺫﺍ َ ﻗﻴﺎﺱ }ﺍﻟﻜﺜﻴﺮﺓَ{ ﺃﻱَ : ٍ
ﺎﻓﺮ }ﻟﻤﺜﻠ ِ َﻬﺎ{ﺧﺪﻳﺠ َﺔ َﻓﻴَﺘﺰ ّﻭ ُﺩ{ ﺃﻱ :ﻳﺄﺧُ ﺬ ﺍﻟﺰﱠﺍ َﺩ ،ﻭﻫﻮ :ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳ َ ْﺴﺘَ ْﺼﺤﺒُﻪ ﺍﻟ ُﻤ َﺴ ُ
َ
ﺍﻟﺮﺅﻳﺎ -ﻣﻘﺼﻮﺭﺓ ﻣﻬﻤﻮﺯﺓ ،ﻭﻳﺠﻮﺯ ﺗﺮﻙ ﻫﻤﺰﻫﺎ ﻛﻨﻈﺎﺋﺮﻫﺎ) .ﺷﺮﺡ ﻣﺴﻠﻢ(. }{1
ﺑﺎﻟﻤ ّﺪ ﻭﺍﻟﻘﺼﺮ) .ﺇﻧﺴﺎﻥ.(338/1 : }{2
ﺇﻟﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻟﻤﺎ ﻗﺎﻝ ﻟﻪ ﺛ َﺒِﻴﺮ ﻭﻫﻮ ﱠ ﺑﻘﻮﻟﻪ: € ﺍﷲ ﻭﻫﺬﺍ ﺍﻟﺠﺒَﻞ ﻫﻮ ﺍﻟﺬﻱ ﻧﺎﺩﻯ ﺭﺳﻮ َﻝ }{3
ﺏ) .ﺇﻧﺴﺎﻥ.(338/1 : ﻋﻠﻰ ﻇﻬﺮﻩ :ﺍ ْﻫﺒِﻂ ﻋﻨﱢﻲ ،ﻓﺈﻧ ﱢﻲ ﺃﺧﺎﻑ ﺃﻥ ﺗ ُ ْﻘﺘَﻞ ﻋﻠﻰ َﻇ ْﻬﺮﻱ ﻓﺄ َﻋ ﱢﺬ ُ
ﻭﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻛﺎﻥ ﻳﺘﻌﺒﺪ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻪ؟ ﻭﺍﻟﺠﻤﻬﻮﺭ ﻻ ،ﻭﺇﻻ ﻟﻨﻘﻞ ،ﻭﻷﻧﻪ ﻟﻮ ﺗﻌﺒﺪ ﺑﺸﺮﻉ }{4
ﺃﺣﺪ ﻟﻈﻦ ﺃﻧﻪ ﻣﻦ ﺃﺗﺒﺎﻋﻪ) .ﻣﻨﺢ :ﺻـ * .(153
ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ :ﺍﻵﻳﺔ .123 }{5
ﺍﻟﻠﻴﺎﻟﻲ -ﺃﻱ :ﻣﻊ ﺃﻳﺎﻣﻬﺎ ،ﻭﺇﻧﻤﺎ ﻏﻠﺐ ﺍﻟﻠﻴﺎﻟﻲ؛ ﻷﻧﻬﺎ ﺃﻧﺴﺐ ﺑﺎﻟﺨﻠﻮﺓ) .ﺇﻧﺴﺎﻥ.(338/1 : }{6
ﻓﺼﻞ ﻓﻲ ﺃﻭﻝ ﻋﻼﻣﺔ ﻧﺒﻮﺗﻪ €
81
)ﻣﺎ
ﺣﺘﻰ ﺟﺎءﻩ ﺍﻟﺤﻖ ﺃﻱ :ﺟﺒﺮﺍﺋﻴﻞ ،ﻭﻫﻮ ﺑﻐﺎﺭ ﺣﺮﺍء ،ﻓﻠﻤﺎ ﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝَ :
ﺉ(؛ ﻷﻧﻪ ﻛﺎﻥ ﺃﻣﻴﺎ ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘﺐ ،ﻓﻐﻄﻪ ﺣﺘﻰ ﺑﻠﻎ ﻣﻨﻪ ﺍﻟﺠﻬﺪ ،ﺛﻢ ﺃﻧَﺎ ﺑ ِ َﻘﺎﺭِ ٍ
ﺉ( ،ﻓﻐﻄﻪ ،ﺛﻢ ﺃﺭﺳﻠﻪ ﻛﺬﻟﻚ ﻭﻗﺎﻝ )ﻣﺎ ﺃﻧَﺎ ﺑ ِ َﻘﺎﺭِ ٍ
ﺃﺭﺳﻠﻪ ﻭﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝَ :
ﺉ( ،ﻓﻐﻄﻪ ،ﻭﺃﺭﺳﻠﻪ ﻛﺬﻟﻚ ﺛﻢ ﻗﺎﻝ ﻟﻪ.....: )ﻣﺎ ﺃﻧَﺎ ﺑ ِ َﻘﺎﺭِ ٍ
ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝَ :
ﺣﺮﺍء{ ﻭﻟﻢ ﺟﺒﺮﺍﺋﻴﻞ ﻭﻫﻮ ﺑﻐﺎﺭ ِ ِ ُ ﺍﻟﺤﻖ ﺃﻱ: ﱡ ﺃﻱ :ﻟﻤﺜﻞ ﺗﻠﻚ ﺍﻟﻠﻴﺎﻟﻲ }ﺣﺘﻰ ﺟﺎءﻩ
ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﺗ ُﻨﺎﻝ ﻳﻜﻦ ِﺟ َﻮﺍ ُﺭ ﺭﺳﻮﻝ ﺍﷲ €ﺑﻪ ﻟﻄﻠﺐ ﺍﻟﻨﺒ ّﻮﺓ؛ ﻷﻧﻬﺎ َﻣ ْﻮﻫﺒﺔ َ
ﺑﺎﻟﻜﺴﺐ ،ﺑﻞ ﻟﺠﻤﻊ ﺍﻟﻔﻜﺮِ َﻭﺍﻟﺘﺠﻨﱡﺐ ﻋﻦ ﻣﺨﺎﻟﻄﺔ ﺍﻟﺒَ َﺸﺮِ ﻭﺍﻷُﻧ ْﺲ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ﻟِﻤﺎ ْ
ﺍﻟﺨﻠﻮﺓ ﻭﺍﻟ ُﻌ ْﺰﻟﺔ }ﻓﻠﻤﺎ{َ َﻏﺸﻴ ُﻪ ﻣِﻦ ﻧ ُﻮﺭ ﺍﻟﻨﺒﻮﺓ ،ﻭﻫﺬﺍ ُﻣ ْﺴﺘَﻨﺪ ﺃﺭﺑﺎﺏ ﱡ
ﺍﻟﺴﻠُﻮ ِﻙ ﻓﻲ
ﺖ ﺑ َﻘﺎﺭﺉ ،ﻗﺎﻟﻪ ﺉ({ ﺃﻱ :ﻟ َْﺴ ُ َﻚ} 1ﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝَ ) :ﻣﺎ ﺃَﻧ َﺎ ﺑ ِ َﻘﺎﺭ ِ ٍ ﺍﻟﻤﻠ ُ
ﺟﺎءﻩ َ
ﻳﻜﺘﺐ{ ﺍﻟﺸﻲء }ﻓﻐ ﱠﻄﻪُ{ َ ﻮﺏ }ﻭﻻ ﺍﻣﺘﻨﺎﻋﺎ }ﻷﻧﻪ ﻛﺎﻥ ﺃ ﱢﻣﻴﺎ{ ﺃﻱ} :ﻻ ﻳﻘﺮﺃ{ ﺍﻟﻤﻜﺘُ َ
ﺼﺮ ُﻩ ،ﺇﻧﻤﺎ ﻓَﻌﻞ ﺫﻟﻚ -ﺑﺎﻟ َﻐﻴْﻦ ﺍﻟ ُﻤ ْﻌﺠﻤﺔ َﻭﺍﻟﻄﺎء ﺍﻟ ُﻤ ْﻬﻤﻠﺔ ﺍﻟ ُﻤﺸ ﱠﺪﺩﺓ -ﺃﻱَ :ﻋ ﱠ
}ﺍﻟﺠﻬ َﺪ{ -ﺑﻔﺘﺢ ﺍﻟﻐﻂ َ ﻣﻦ ّ }ﺣﺘﱠﻰ ﺑَﻠﻎ ﻣﻨﻪ{ ﺃﻱَ : ﺸﻊ ﻗﻠﺒُﻪ ﻭﻳﺤﻔﻆَ ﻣﺎ ﻳﻘﻮﻟﻪ َ ﻟﻴﺨْ َ
ﻓﻌﻠ َﻰ ﺍﻟﻤﺸ ّﻘﺔَ ،
َ ﻭﺭﻓﻌﻬﺎ -ﻭﻣﻌﻨﺎ ُﻩ :ﺍﻟﻐﺎﻳﺔ ﻓﻲ ﺍﻟﺠﻴﻢ ﻭﺿ ّﻤﻬﺎ َﻭﻧﺼﺐ ﺍﻟﺪﺍﻝ َ
ُ
ﺍﻟﻤﻠﻚ ﻓﺤﺬﻑ ،ﻭﻋﻠﻰ ﺍﻟﻨ ْﱠﺼﺐ ﻣﻌﻨﺎﻩ :ﺑَﻠﻎ ﺍﻟﺠ ْﻬ ُﺪ َﻣﺒْﻠَﻐ ُﻪ ُ ﺍﻟ ّﺮﻓْﻊ ﻣﻌﻨﺎﻩ :ﺑَﻠﻎ ُ
ﻭﺭﻓْﻊ ﺍﻟﺪﺍﻝ }ﺛﻢ ﺃ ْﺭ َﺳﻠ ُﻪ{ ﺃﻱ :ﺃﻃﻠ َﻘ ُﻪ }ﻭﻗﺎﻝ ﺍﻷﺟﻮ ُﺩ -ﺿ ﱡﻢ ﺍﻟﺠﻴﻢ َ ﺍﻟﺠ ْﻬ َﺪَ ،ﻭ ْ
ﺃﺭﺳﻠﻪ َ ﺎﺭﺍ ﺑﺎﻟﻮﺍﻗﻊ }ﻓﻐ ﱠﻄﻪ ﺛﻢ ﺉ({ ﻗﺎﻟﻪ ﺍﺧﺒَ ً ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝَ ) :ﻣﺎ ﺃَﻧَﺎ ﺑ ِ َﻘﺎﺭ ِ ٍ
ّ
}ﻓﻐﻄ ُﻪ ﺉ({ ﺃﻱَ :ﻣﺎ ﺍﻟﺬﻱ ﺃﻗْﺮﺅ ُﻩ؟ ﻛﺬﻟﻚ ﻭﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝَ ) :ﻣﺎ ﺃَﻧ َﺎ ﺑ ِ َﻘﺎﺭ ِ ٍ
ﻭﺃﺭﺳﻠﻪ ﻛﺬﻟﻚ{ َﻭﺣﻜﻤ ُﺔ ﺗﻜﺮﻳﺮ ﺍﻟ َﻐ ﱢﻂ :ﻣﺰﻳ ُﺪ ﺍﻟﺘّﺄ ﱡﻫ ِﻞ ﻟ ِ َﻤﺎ ﻳُﻠﻘﻰ ﺇﻟﻴﻪ} 2ﺛﻢ ﻗﺎﻝ ﻟﻪ: َ
ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﺍﻟﺴﻴﺮ :ﺟﺎء ﺟﺒﺮﻳﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ €ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ ،ﺛﻢ ﻟﻴﻠﺔ ﺍﻷﺣﺪ، }{1
ﻭﺧﺎﻃﺒﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ﻟﺜﻤﺎﻥ ﺃﻭ ﻟﻌﺸﺮ ﺧﻠﻮﻥ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ،ﺑﻌﺪ ﺑﻨﻴﺎﻥ ﻗﺮﻳﺶ
ﺍﻟﻜﻌﺒﺔ ﺑﺨﻤﺲ ﺳﻨﻴﻦ ،ﻭﺑﻌﺪ ﻗﺘﻞ ﻛﺴﺮﻯ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺑﺴﺒﻌﺔ ﺃﺷﻬﺮ ،ﻭﻗﻴﻞ :ﻛﺎﻥ
ﺫﻟﻚ ﻓﻲ ﺭﻣﻀﺎﻥ ،ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻏﻴﺮﻩ ،ﻭﺫﻟﻚ ﻟﺴﺘﺔ ﺁﻻﻑ ﺳﻨﺔ ﻭﻣﺌﺔ ﺳﻨﺔ ﻭﺛﻼﺙ
ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻣﻦ ﻫﺒﻮﻁ ﺁﺩﻡ ،ﺫﻛﺮﻩ ﺍﻟﻤﺴﻌﻮﺩﻱ) .ﺑﻬﺠﺔ ﺍﻟﻤﺤﺎﻓﻞ :ﺻـ * .(77
ﻭﺫﻛﺮ ﺍﻟﺴﻬﻴﻠﻲ ﺃﻥ ﻓﻲ ﺫﻟﻚ :ﺃﻱ :ﺍﻟﻐﻂ ﺛﻼﺛﺎً ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﻪ €ﻳﺤﺼﻞ ﻟﻪ ﺷﺪﺍﺋﺪ ﺛﻼﺙ، }{2
ﺛﻢ ﻳﺤﺼﻞ ﻟﻪ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﻜﺎﻧﺖ ﺍﻷﻭﻟﻰ :ﺇﺩﺧﺎﻝ ﻗﺮﻳﺶ ﻟﻪ €ﺍﻟﺸﻌﺐ ﻭﺍﻟﺘﻀﻴﻴﻖ
ﻋﻠﻴﻪ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﻗﺘﻠﻪ .€ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺧﺮﻭﺟﻪ ﻣﻦ ﺃﺣﺐ ﺍﻟﺒﻼﺩ
ﺇﻟﻴﻪ) .ﺇﻧﺴﺎﻥ* .(346/1 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 82
ﱫT S R Q P O N M L Kﱪ ﺣﺘﻰ ﺑﻠﻎ ﱫ` b aﱪ.
ﻓﺮﺟﻊ ﺑﻬﺎ ﺣﺘﻰ ﺩﺧﻞ ﻋﻠﻰ ﺧﺪﻳﺠﺔ ﻓﻘﺎﻝَ ) :ﺯ ﱢﻣﻠُﻮﻧِﻲ َﺯ ﱢﻣﻠُﻮﻧِﻲ( ﻓﺰﻣﻠﻮﻩ...
ﺍﻟﻘﺮﺁﻥ؛ ُﺣﺬﻑ ﻟﻠﻌِﻠْﻢ ﺑﻪ }ﱫM Lﱪ{ ﺃﻱُ :ﻣ ْﻔﺘﺘﺤﺎ ﺑﻪ }ﱫN
َ ﱫKﱪ{ ﺃﻱ:
ﺻﻨْ ًﻌﺎ }ﱫT S R Qﱪ{ ﻬﺮ ُ ﺃﻇ ُ Oﱪ{ ﺃﻱ :ﻛ ﱠﻞ ﺷﻲء ،ﺛﻢ ﺃﻓﺮ َﺩ ﻣﺎ ﻫﻮ ﺃﺷﺮﻑ َﻭ ْ
2
ﻠﻴﻆ ،ﻭﺟﻤﻌﻪ1؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ َﺟ ْﻤ ُﻊ ﻋﻠ َﻘﺔ ،ﻭﻫﻲ :ﺍﻟﻘ ِ ْﻄﻌﺔ ﺍﻟﻴ ِﺴﻴﺮ ُﺓ ﻣِﻦ ﺍﻟ ﱠﺪﻡ ﺍﻟ َﻐ ِ
َ
َﻚ ﺇﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: ﺍﻟﺠ ْﻤﻊ }ﺣﺘﻰ ﺑﻠﻎ :ﱫ` b aﱪ{ 3ﺃﻱ :ﺃﻧ ْﻬﺎ ُﻩ ﺍﻟﻤﻠ ُ ﻓﻲ ﻣﻌﻨﻰ َ
ﺗﻜﺮﻳﺮ ﻟﻠﻤﺒَﺎﻟ َﻐﺔ
ٌ ﺍﻟﻤ ْﻄﻮِﻱﱠ ﻫﻨﺎ ﺃﻱ :ﱫKﱪ ﱫ` b aﱪ ،ﻭﻻ ﺑﺄﺱ ﺑﺄﻥ ﻧ ﱢ
ُﻔﺴ َﺮ َ
ﺍﻟﻜﺮﻳﻢ َﻭ ْﺣﺪﻩ ﻋﻠﻰ ُ ﺍﻟﻜ ْﺮﻡ ﻋﻠﻰ ﻛﻞ ﻛﺮﻳﻢ؛ ﺑﻞ ﻫﻮ ﱫX Wﱪ ﺍﻟﺰﺍﺋﺪ ﻓﻲ ُ
ﺺ ﺍﻟﺘّ ْﻌ َ
ﻠﻴﻢ ﻭﺧ ّ ﺘﻌﻠّﻖ ﺑﻪ ﻗﻮﻟﻪ :ﱫ\ﱪ َ ﱠ
ﺍﻟﺨﻂ ،ﻭﻳ َ َ ﺍﻟﺤﻘﻴﻘﺔ ،ﱫ[ Zﱪ ﺃﻱ:
ﺎﺋﺮ ﻓﻮﺍﺋﺪﻩ ِ ﻓﻲ ﻟﺸﺮﻓﻪِ؛ ﻷﻥ ﺑﻪ ﻳَﺒْﻘﻰ ﺍﻟﺸﺮ ُﻉ َﻣ َﺪﻯ ﺍﻟﺪﱡﻫﻮﺭ ﻭﻻ ﻳَﺨﻔﻰ َﺳ ُ ﺑﺎﻟﺨﻂ َﱢ
ِ
ﺍﻵﻳﺎﺕ ﻧﺼﺐ ﺍﻟﺪﻻﺋِﻞ ﻭﺇﻧْﺰﺍﻝ ﺑﺨﻠ ِﻖ ﺍﻟﻘ َُﻮﻯ َﻭ ْ ﺍﻟ ُﻌﺼﻮﺭ ،ﱫ^ _ ` b aﱪ ﺃﻱَ :
ﺇﻥ ﻟﻢ ﺗﻜﻦ ﻗﺎﺭِﺋﺎ ،ﻭﻟﻤﺎ ﻛﺎﻥ ﺃﻭﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ َﻣ ْﻌﺮِﻓ ُﺔ ﺍﷲ ِ ﺃﻱ :ﻓﻴُﻌﻠﱢﻤﻚ ﺍﻟﻘﺮﺍءﺓ ۊ ْ
ﻁ ﻗُ ْﺪﺭﺗﻪِ َﻭﺣﻜﻤﺘِﻪِ ﻣِﻦ ﺇﺧﺮﺍﺝ ﺗﻌﺎﻟﻰ؛ ﻧَﺰﻝ ﺃﻭﻻً ﻣﺎ ﻳَﺪ ُّﻝ ﻋﻠﻰ ُﻭ ُﺟﻮﺩﻩ ﺗﻌﺎﻟﻰ ﻭﻓﺮ ِ
َ
ﺍﻟﻌﻠﻘ ُﺔ ﺍﻟ ُﻤ ْﺴﺘﻘﺬ ََﺭﺓ؛ ﺇﻟﻰ ﺃﻋﻼﻫﺎ ﺃﺧﺲ ﺍﻟﻤﺮﺍﺗﺐ ﻭﺃ ْﺩﻧﺎﻫﺎ ﺍﻟﺘﻲ ﻫﻲَ : ﱢ ﺍﻹﻧﺴﺎﻥ ﻣِﻦ
ﺑﺤﻘﺎﺋﻖ ﺍﻷﺷﻴﺎء ﺗﻘﺮﻳﺮﺍ ﻟﺮﺑُﻮﺑﻴّﺘﻪ ﻭﺗ َ ْﺤﻘﻴ ًﻘﺎ ﻷﻛﺮﻣﻴﱠﺘﻪ، َﻭﺃﺷﺮﻓ ِ َﻬﺎ ﺍﻟﺬﻱ ﻫﻮ :ﺍﻟﻌِ ْﻠ ُﻢ َ
ﺘﻘﺼﻰ. ﻟﻴﺘﺄ ّﻣ َﻞ ﺍﻹﻧﺴﺎ ُﻥ ﻓﻲ ﺇﻧﻌﺎﻣﺎﺗﻪ ﺍﻟﺘﻲ ﻻ ﺗ ُْﺤﺼﻰ ﻭﺇﻛﺮﺍﻣﺎﺗﻪِ ﺍﻟﺘﻲ ﻻ ﺗ ُْﺴ َ
ﺍﻟﻮ ْﺣﻲَ ،ﻭﺷ ْﻔﻘﺎ ﻣِﻦ ﺃﻧﻪ}ﻓﺮﺟﻊ{ ﻭﻫﻮ ﻳ َ ْﺮﺗﻌ ُﺪ ﻓُﺆﺍ ُﺩ ُﻩ َﺧﻮﻓﺎ ﻣِﻦ َﻫﻴْﺒﺔ َ
َ
ﺍﻵﻳﺎﺕ }ﺣﺘﻰ َﺩﺧﻞ ﻋﻠﻰ{ َﺯ ْﻭﺟﺘﻪِ ِ ﺍﻟﺠﻦ }ﺑﻬﺎ{ ﺃﻱ :ﺑﺘﻠﻚ ﱢ ﺲﻳ َ ْﻌﺮِﺽ ﻟﻪ َﻣ ﱡ
ﻒ ﺍﻟﺜﱠ ْﻮﺏ؛ ﻷﻥ ﺍﻟﺨﺎﺋﻒ }ﺧﺪﻳﺠﺔ{ } ﻓﻘﺎﻝَ ) :ﺯ ﱢﻣﻠُﻮﻧِﻲ({ ﺃﻱ :ﺃ ُ ُ
ﺳﺘﺮﻭﻧﻲ ﺑﻠَ ﱢ
ﻄﺮﺍﺏ }) َﺯ ﱢﻣﻠُﻮﻧِﻲ({
ُ ﺍﻻﺿ
ْ ﻮﺍﺳﻪ ﻭﻳ َ ُﺰﻭﻝ ﻋﻨﻪ ﺫﻟﻚ
ُﺠﻤﻊ َﺣ ﱡﺇﺫﺍ ُﻏ ﱢﻄ َﻲ ﺑﺜ ْﻮﺏ ﺗ ُ
ِ
ﺍﻟﻨﺎﺱ، ﻭﺍﻟﺠﻤﻊ :ﺑﺎﻟﻮﺍﻭ -ﻋﻠﻰ َﻋﺎﺩﺓ
ُ ﺄﻛﻴﺪ }ﻓ َﺰ ّﻣﻠُﻮﻩ{ ﺃﻱ :ﺯ ّﻣﻠَﺘْﻪ ﺧﺪﻳﺠ ُﺔ،
ﺗَ ٌ
ﻭﺟﻤﻌﻪ -ﻣﺒﺘﺪﺃ .ﻭﺟﻤﻌﻪ :ﻟﻔﻆ ﻋﻠﻘﺔ. }{1
ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺧﺒﺮ. }{2
ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ :ﺍﻵﻳﺎﺕ .5-1 }{3
ﻓﺼﻞ ﻓﻲ ﺃﻭﻝ ﻋﻼﻣﺔ ﻧﺒﻮﺗﻪ €
83
ﻳﺠ ُﺔ؛ َﻣﺎ ﻟِﻲ؟!( ﻭﺃﺧﺒﺮﻫﺎ ﺍﻟﺨﺒﺮ،
ﺣﺘﻰ ﺫﻫﺐ ﻋﻨﻪ ﺍﻟﺮﻭﻉ ،ﻓﻘﺎﻝ) :ﻳَﺎ َﺧ ِﺪ َ
ﻴﺖ( ﺃﻥ ﻻ ﺃﻗﺪﺭ ﻋﻠﻰ ﺣﻤﻞ ﺃﻋﺒﺎء ﺍﻟﺮﺳﺎﻟﺔ ﺃﻭ ﻳﻘﺘﻠﻨﻲ ﺛﻢ ﻗﺎﻝ) :ﻗَ ْﺪ َﺧ ِﺸ ُ
ﻗﻮﻣﻲ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﻛﻼ ،ﺃﺑﺸﺮ؛ ﻭﺍﷲ ﻻ ﻳﺨﺰﻳﻚ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺑﺪﺍ ،ﺇﻧﻚ ﻟﺘﺼﻞ
ﺍﻟﺮﺣﻢ ،ﻭﺗﺼﺪﻕ ﺍﻟﺤﺪﻳﺚ...........................،
ﻛﻤﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﻷﻫﻠﻪ :ﺍ ْﻣ ُﻜﺜ ُﻮﺍ }ﺣﺘﻰ ﺫﻫﺐ ﻋﻨﻪ ﺍﻟ ﱠﺮ ْﻭ ُﻉ{ -ﺑﻔﺘﺢ ﺍﻟﺮﺍء -
ﺛﻢ ﻗﺎﻝ: ﻳﺠ ُﺔ؛ َﻣﺎ ﻟِﻲ1؟!( ﻭﺃﺧﺒَﺮ َﻫﺎ ﺍﻟﺨﺒَﺮّ ، ﻮﻑ }ﻓﻘﺎﻝ) :ﻳَﺎ ﺧَ ﺪِ َ ﺍﻟﺨ ُ ﺍﻟﻔَﺰ ُﻉ َﻭ َ
ﺪﺭ ﻟﻜﺎﻥ ﺃ ْﻭﻟﻰ؛ ﻷﻥ ﻟ َ ْﻔﻆ ﻻ ﺃ ْﻗﺪِ َﺭ{ ﻟﻮ ﻗﺎﻝ :ﺃﻱ :ﺃﻥ ﻻ ﺃﻗْ َ ﻴﺖ( ﺃﻥْ َ ﺸ ُ ) َﻗ ْﺪ ﺧَ ِ
ﻴﺖ( ،2ﻭﺇﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ َﻣ ْﻌﻨﺎ ُﻩ 3ﻓﺒَ ْﻌﻀ ُﻬ ْﻢ ﻓَ ﱠﺴﺮﻩ ﺑﻘﻮﻟﻪ: )ﺧ ِﺸ ُ
ﺍﻟﺤﺪﻳﺚ ُﻫ َﻮَ :
ﺎﺋﻲ ﺟﺒﺮﺍﺋﻴﻞ ،ﻭﺑَﻌﻀ ُﻬ ْﻢ ﺍﻟﺠ َ
ﺍﻟﻀﺮﻭﺭﻱ ّ
ﺑﺄﻥ َ ﱡ ﺼﻞ ﻟﻲ ﺍﻟﻌِﻠْﻢ ﻳﺤ ُ
ﺃﻱ :ﻗَﺒْﻞ ﺃﻥ ْ
ﻳﻤﺸﻲ ﻋﻠﻰ ﻟ َ ْﻔﻆ ﺍﻟﺤﺪﻳﺚ4؛ ﻓ ﱠَﺴﺮﻩ ﺑﻤﺎ ﻓ ﱠَﺴﺮ ﺑﻪ ﺍﻟ ُﻤﺼﻨﻒ ،ﻭﻟﻜﻦ ﺍﻟﻤﺼﻨﻒ ﻻ ْ
ﺍﻟﺮﺳﺎﻟﺔ{ ﻟﻠﺼﺒْﻴﺎﻥ ﻛﻤﺎ ﻫﻮ َﻭ ْﺿﻌ ُﻪ }ﻋﻠﻰ َﺣ ْﻤﻞ ﺃ ْﻋﺒَﺎء ّ ﺑﻞ ﻳﺮﻭﻳﻪ ﺑﺎﻟﻤﻌﻨﻰ ﺗ َ ْﺴﻬﻴﻼ ﱢ
ﺸﺮ
ﺐ ﻓﺈﻧﻪ ﺑ َ ٌ ﺟﻤ ُﻊ ِﻋﺒْﺊٍ -ﺑﺎﻟﻜﺴﺮ -ﺃﻱ :ﺛ ِ َﻘ ٍﻞ }ﺃﻭ ﻳﻘ ُﺘﻠَﻨﻲ َﻗ ْﻮﻣﻲ{ ﻭﻻ َ
ﻋﺠ َ ْ
ﻼ{ َﺭ ْﺩ ٌﻉ ﺃﻱ :ﺍﻣﺘَﻨ ِ ْﻊ ﻋﻦ ﻫﺬﺍ ﻮﺍﺭﺿﻬﻢ} 5ﻓﻘﺎﻟﺖ{ ﺧﺪﻳﺠ ُﺔ }ﻟﻪَ :ﻛ ﱠ ﻳ َ ْﻌﺮﺽ ﻟﻪ َﻋ ُ
ﺑﻀﻢ ﺍﻟﻴﺎء ﻭﺍﻟﺨﺎء ﺨﺰﻳﻚ ﺍﷲ ﺗﻌﺎﻟﻰ{ ّ - َ ﺸ ْﺮ{ ﺃ ْﻣﺮ ﻣِﻦ ﺍﻹﺑﺸﺎﺭِ } َﻭﺍﷲ ﻻ ﻳُ ﺍﻟﻜﻼﻡِ َﻭ}ﺃﺑ ْ ِ
ﺍﻟ ُﻤ ْﻌﺠﻤﺔ -ﻣ ِ َﻦ ﺍﻟ ِﺨ ْﺰﻱ ،ﻭﻫﻲ ﺍﻟﻔَﻀﻴﺤ ُﺔ ،ﺃﻭ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﺍﻟﺤﺎء ﺍﻟ ُﻤ ْﻬﻤﻠﺔ
ﺍﻟﺤ ْﺰﻥ} 6ﺃﺑﺪًﺍ{ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﻈﺮﻑ }ﺇﻧّﻚ{ - ﺍﻟﻤ ْﻀﻤﻮﻣﺔ َﻭﺍﻟﻨﻮﻥ -ﻣ ِ َﻦ ُ َﻭﺍﻟﺰﺍﻱِ َ
ﺣﻢ ﺣ َﻢ{ ﺃﻱ :ﺗ ُْﺤ ِﺴ ُﻦ ﺇﻟﻰ ﻗﺮﺍﺑﺘِﻚ ،ﻭﺍﻟ ﱠﺮ ِ ﺍﻟﺮ ِ
ﺘﺼﻞُ ّﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍء ِ }ﻟ َ ِ
َ
ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺗﻜﻮﻥ :ﺗﺎﺭﺓ -ﺑﻜﺴﺮ ﺍﻟﺤﺎء ِ -ﻛﻤﺎ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( ،ﺍﻟﻘﺮﺍﺑﺔ َﻭ ِ
ﺍﻟﻤﻮﺻﻮﻝ ُ ﺍﺻﻞ َﻭ ﺍﻟﻮ ِ
ﺑﺎﻟﺰﻳﺎﺭﺓ ﻋﻠﻰ َﺣ َﺴﺐ ﺣﺎﻝ َ َ ﺑﺎﻟﻤﺎﻝ ،ﻭﺗﺎﺭ ًﺓ ﺑﺎﻟﺨﺪﻣﺔ ،ﻭﺗﺎﺭ ًﺓ َ
ﺍﻟﺤﺪﻳﺚ،َ ﻭﺻ َﺪﻕﻳﺚَ ، ﺍﻟﺤ ِﺪ ِﺻ َﺪﻕ ﻓﻲ َ ﺪﻳﺚ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(َ : ﺍﻟﺤ َ
ﺗﺼ ُﺪﻕ َ } َﻭ ْ
ﻣﺎ ﻟﻲ -ﺍﺳﺘﻔﻬﺎﻡ. }{1
ﻴﺖ َﻋﻠَﻰ ﻧ َ ْﻔ ِﺴﻲ(. ِ
ﺸ )ﺧ : ﻮ
* َ ُ ﻷﻥ ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ ُ َ
ﻫ }{2
ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻌﻨﺎﻩ -ﻋﻠﻰ ﺍﺛﻨﻲ ﻋﺸﺮ ﻗﻮﻻ) .ﺇﻧﺴﺎﻥ.(348/1 : }{3
ﺃﻱ :ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ. }{4
ﻣﻦ ﺍﻟﺨﻮﻑ ﻭﺍﻟﻤﺮﺽ ﻭﻏﻴﺮﻫﻤﺎ .ﻣﻨﻪ. }{5
ﺍﻟﺤ ْﺰﻥ :ﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﻣﺎﺗﺖ ﻓﻴﻪ ﺧﺪﻳﺠﺔ ،
ُ ُ ﻡ ﻭﻋﺎ . ﻭﺣﺰﻧَﻪ ﺍﻷﻣﺮ ُﺣﺰﻧﺎ؛ ﺑﺎﻟﻀﻢْ ،
ﻭﺃﺣ َﺰﻧ َ ُﻪ َ }{6
ﻭﺃﺑﻮ ﻃﺎﻟﺐ} .ﻗﺎﻣﻮﺱ{.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 84
ﻭﺗﻌﻴﻦ ﺍﻟﻀﻌﻴﻒ ﻋﻠﻰ ﻧﻮﺍﺋﺐ ﺍﻟﺤﻖ.
ﺛﻢ ﺍﻧﻄﻠﻘﺖ ﺑﻪ ﺇﻟﻰ ﺍﺑﻦ ﻋﻤﻬﺎ ﻭﺭﻗﺔ ،ﻭﻛﺎﻥ ﺷﻴﺨﺎ ﻛﺒﻴﺮﺍ ﻗﺪ ﻋﻤﻲ ،ﻭﻫﻮ
ﻣﻤﻦ ﺗﻨﺼﺮ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻋﺮﻑ ﺍﻹﻧﺠﻴﻞ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺍﺳﻤﻊ ﻣﻦ ﺍﺑﻦ ﺃﺧﻴﻚ..،
ﻭﻓﻲ ُﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﺯِﻳَﺎ َﺩﺓ :ﻭﺗَﺤﻤﻞ ﺍﻟ َﻜ ﱠﻞ ،ﻭﻫﻮ :ﺑﻔﺘﺢ ﺍﻟﻜﺎﻑ َﻭﺗﺸﺪﻳﺪ ﺍﻟﻼﻡ
ﻭﻣ ْﻦ ﻻ ﻗُﺪ َْﺭﺓ ﻟﻪ ﺃﻱ :ﺗُﻨْﻔﻖ ﻋﻠﻴﻬﻢ -ﺍﻟﺸﻲء ﺍﻟﺜﱠﻘﻴﻞ ،ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ﻧﺤﻮ :ﺍﻟﻴَﺘِﻴﻢَ ،
ﺍﻟﻔﻘﻴﺮ؛ ﺃﻱ :ﺗ ُﻌﻄﻲ َ ﺪﻭﻡ ،2ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺍﻟ ُﻤ ْﻌ ِﺪ َﻡ ﺃﻱ: َﻭﺗُﻌِﻴﻨُﻬﻢ ،ﻭﺗُﻜ ِﺴﺐ َ
ﺍﻟﻤ ْﻌ َ 1
ﺍﻟﻀﻴﻒ ﺃﻱ :ﺃﻛْﺮﻣﺘَ ُﻪ َ ﺮﻳﺖ
ﺍﻟﻀﻴﻒ -ﺑﻔﺘﺢ ﺍﻟﺘﺎء -ﻣﻦ ﻗَ َ َ ﺍﻟﻤﺎ َﻝ ﻟﻠ َﻔﻘﻴﺮِ ،ﻭﺗَﻘْﺮﻱ
ﻴﻒ ﻋﻠﻰ ﻧﻮﺍﺋﺐ ﺍﻟﺤﻖّ { 3ﺟﻤﻊ ﻧﺎﺋﺒﺔ ،ﻭﻫﻲ :ﺍﻟﺤﺎﺩﺛ َ ُﺔ ﺃﻱ :ﺗ َ ْﺪﻓﻊ } َﻭﺗُﻌﻴﻦ ﺍﻟﻀﻌ ِ َ
ﺑﺎﻟﺤﻖ؛ ﻷﻧﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﻓﻲ ﺍﻟﺸ ﱢﺮ. ّ ﻮﺍﺩﺙ ﺍﻟ ّﺪ ْﻫﺮ ﻣ ِ َﻦ ﺍﻟ َﻔ ْﻘﺮ َﻭ َ
ﺍﻟﺨ ْﻮﻑ ﻋﻨﻪ ،ﻭﺍﻟﺘ ْﻘﻴِﻴ ُﺪ َﺣ َ
ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻘ ِ ّﺼﺔَ :ﻣﺪْﺡ ﺍﻹﻧﺴﺎﻥ ﻓﻲ َﻭ ْﺟﻬﻪِ ،ﻭﺍﺳﺘﺤﺒَ ُ
ﺎﺏ ﺗَﺄﻧﻴﺲ َﻣ ْﻦ ﻧَﺰﻝ ﺑﻪ
ﻻﻟﺔ ﻋﻠﻰ ﻟﻠﺴﻼﻣﺔ ﻣ ِ ْﻦ َﻣﺼﺎﺭﻉ ﱡ
ﺍﻟﺴﻮءَ ،ﻭﺃﺑْﻠﻎُ َﺩ ٍ ﺐ ﱠ ﺃ ْﻣ ٌﺮ ،ﻭﺃﻥ َﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ َﺳﺒَ ٌ
ﻛَﻤﺎﻝ ﺧﺪﻳﺠ َﺔ َ ﻭ َﺟ ِ
ﺰﺍﻟﺔ َﺭﺃﻳﻬﺎ ﻭﻗ ّﻮﺓ ﻧ َ ْﻔ ِﺴ َﻬﺎ َﻭ ِﻋﻈَﻢ ﻓ ِ ْﻘﻬﻬﺎ.
ﺖ{ َﺧﺪﻳﺠﺔ }ﺑﻪ{ ﺃﻱ :ﻣﻌﻪ }ﺇﻟﻰ ﺍﺑﻦ َﻋ ﱢﻤﻬﺎ َﻭ َﺭﻗﺔ{ -ﺑﻔﺘﺢ ﺍﻟﺮﺍء - }ﺛﻢ ﺍﻧﻄﻠ َﻘ ْ
ﺼﺮ{ ﺃﻱ :ﺻﺎﺭ ﻛﺒﻴﺮﺍ ﻗﺪ َﻋﻤِﻲ ،ﻭﻫﻮ ﻣ ِ ّﻤ ْﻦ َﺗﻨَ ﱠ ﺍﺑ ِﻦ ﻧ َ ْﻮﻓَﻞ 4ﺃﺧﻮ ﺃﺑﻴﻬﺎ }ﻭﻛﺎﻥ ﺷﻴﺨﺎ ً
5
ﻭﻛﺘﺐ ﺑﺎﻟﻌﺮﺑﻴّﺔ
َ َ
ﺍﻹﻧﺠﻴﻞ{ ﻭﻋﺮﻑ ﻧ َ ْﺼﺮﺍﻧﻴّﺎ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻣِﻦ ﺍﻷﻣﻴّﻴﻦ }ﻣِﻦ ﺍﻟﻌﺮﺏَ ،
ﺐ ،ﻭﺭﻭﻱ :ﺃﻧﻪ ﺃﺳﻠﻢ؛ ﻓﺈﻥ ﺻﺢ ﻛﺎﻥ ﻣﻦ ﺍﻹﻧﺠﻴﻞ ﻣﺎ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻜﺘُ َ
ﺃﺧﻴﻚ{ 6ﺃﻱ :ﻗَﺮِﻳﺒِﻚ؛ َ ﺍﺳﻤﻊ ﻣ ِ ْﻦ ﺍﺑﻦ
ْ ﺃ ّﻭ َﻝ َﻣ ْﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﺮﺟﺎﻝ }ﻓﻘﺎﻟﺖ ﻟﻪ:
ﺑﻀﻢ ﺍﻟﺘﺎء) .ﺇﻧﺴﺎﻥ.(347/1 : }{1
ﻭﺍﻟﻤﻌﺪﻭﻡ ﺍﻟﺬﻱ ﻻ ﻣﺎﻝ ﻟﻪ؛ ﻷﻥ َﻣ ْﻦ ﻻ ﻣﺎﻝ ﻟﻪ ﻛﺎﻟﻤﻌﺪُﻭﻡ ﺃﻱ :ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﺨﻴﺮ ﺍﻟﺬﻱ ﻻ }{2
ﻳﺠﺪﻩ ﻋﻨﺪ ﻏﻴﺮﻙ) .ﺇﻧﺴﺎﻥ.(347/1 :
َﻞ ،ﻭﺗﻜﺴﺐ )ﺃﺑﺸﺮ ،ﻓﻮﺍﷲ؛ ﻻ ﻳﺨﺰﻳﻚ ﺍﷲ ﺃﺑﺪﺍ؛ ﺇﻧﻚ ﻟﺘﺼﻞ ﺍﻟﺮﺣﻢ ،ﻭﺗﺤﻤﻞ ﺍﻟﻜ ﱠ }{3
ﺍﻟﻤﻌﺪﻭﻡ ،ﻭﺗﻌﻴﻦ ﻋﻠﻰ ﻧﻮﺍﺋﺐ ﺍﻟﺤﻖ() .ﺑﻬﺠﺔ :ﺻـ * .(522
ﻧ َ ْﻮﻓَﻞ -ﻫﻮ. }{4
ِ ِ ِ
ﻭﻓﻲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( :ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺒْﺮﺍﻧﻲ ،ﻓﻴﻜﺘﺐ ﻣﻦ ﺍﻹﻧﺠﻴﻞ ﺑﺎﻟﻌﺒْ َﺮﺍﻧﻴﺔ }{5
ﻣﺎ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻜﺘﺐ .ﻣﻨﻪ.
ﺍﺳﻤﻊ ﻣِﻦ ﺍﺑﻦ ﺃﺧﻴﻚ -ﺃﻱ :ﺍﺳﻤﻊ ﻣﻦ ﺍﺑﻦ َﻋ ّﻢ .ﻣﻨﻪ.
ِ }{6
ﻓﺼﻞ ﻓﻲ ﺃﻭﻝ ﻋﻼﻣﺔ ﻧﺒﻮﺗﻪ €
85
ﻓﺄﺧﺒﺮﻩ ﺍﻟﻨﺒﻲ ﻣﺎ ﺭﺃﻯ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﺃﻋﺮﺽ ﻋﻠﻰ ﻣﻮﺳﻰ ،ﻳﺎ ﻟﻴﺘﻨﻲ
ﻓﻴﻬﺎ ﺷﺎﺑﺎ ﻷﺑﺎﻟﻎ ﻓﻲ ﻧﺼﺮﺗﻚ ﺇﺫ ﻳﺨﺮﺟﻚ ﻗﻮﻣﻚ ،ﻗﺎﻝ) :ﺍ ََﻭ ُﻣﺨْ ﺮِ ِﺟ ﱠﻲ ُﻫ ْﻢ؟(
ﻗﺎﻝ :ﻧﻌﻢ.
ِ
ﺒﺮﻩ ﺍﻟﻨﺒﻲ{ € ﺒﺮﻩ ،ﻓﻘﺎﻝ َﻭ َﺭﻗﺔ :ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ َﻣﺎﺫﺍ ﺗ َ َﺮﻯ؟ }ﻓﺄﺧْ َ ﺃﻱ :ﺍﺳﺘَﻤ ْﻊ ﻟ ِ َﻤﺎ ﻳﺨْ ُ
ﺻﺎﺣﺐ َﺧﺒَ َﺮ } َﻣﺎ ﺭﺃﻯ ،ﻓﻘﺎﻝ{ ﻟﻪ َﻭ َﺭﻗﺔ} :ﻫﺬﺍ{ ﺃﻱَ :ﻣﺎ َﺭﺃﻳﺘَﻪ }ﺍﻟﻨﺎ ُﻣﻮﺱ{ 1ﻭﻫﻮَ :
ﺻﺎﺣﺐُ ﺍﻟﺠﺎﺳﻮﺱ ﺻﺎﺣﺐ ﺍﻟﺸ ّﺮ ،ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺍﻟﻨ ﱠﺎ ُﻣﻮﺱ - ُ ﺍﻟﺨﻴْﺮ ﻛﻤﺎ ﺇﻥ َ
ﺻﺎﺣﺐ ﺳ ّﺮ ﺍﻟﺨﻴﺮ ،ﻭﺟﺒﺮﺍﺋﻴﻞ؛ ﺍﻧﺘﻬﻰ }ﺍﻟﺬﻱ ُ ﻠﻊ ﻋﻠﻰ ﺑَﺎﻃﻦ ﺃ ْﻣﺮﻙ ،ﺃﻭ ﺍﻟﺴ ّﺮ ﺍﻟ ُﻤ ّﻄ ُ
ﱢ
ﻓﺄﻛﺐ
ﱠ ﻓﺄﻋﺮﺽ ﻣ ِ َﻦ ﺍﻟﻨ ﱠﻮﺍﺩﺭ َﻛﻜَﺒَﺒْﺘُ ُﻪ ﺍﻟﺸﻲ َء ْ ْ ﺮﺿﺖ
ُ ﺃ ْﻋﺮﺽ{ ﺃﻱ :ﻇﻬﺮ ،ﻣ ِ ْﻦ َﻋ
ﺮﺍﻧﻲ ﻟﻠﺘ ﱠﺸْ ﺒﻴﻪ ﺑَﻴْﻨﻪ € ﻴﺴﻰ ﻣﻊ ﺃﻧﻪ 2ﻧ َ ْﺼ ّ ِ ﻮﺳﻰ{ َ ،ﻭﺫِ ُ
ﻮﺳﻰ ﻻ ﻋ َ ﻛﺮ ُﻣ َ }ﻋﻠﻰ ُﻣ َ
ﻏﻴﺮ ﺫﻟﻚ }ﻳَﺎ{ ﻟﻠﺘّﻨْﺒﻴﻪ }ﻟَﻴْﺘَﻨِﻲ{ ﺃﻛُﻮﻥ ﻭﺑﻴﻦ ﻣﻮﺳﻰ ﻓﻲ ﺍﻧ ْﺘﻘﺎﻡ ﺍﻷﻋﺪﺍء ،ﻭﻗﻴﻞُ :
ﺮﺟﻚ ﻗﻮ ُﻣﻚ، }ﻓﻴﻬﺎ{ ﺃﻱ :ﻓﻲ ﻣِﻠّﺘِﻚ }ﺷﺎﺑًّﺎ ِﻷُﺑﺎﻟﻎَ ﻓﻲ ﻧ ُْﺼﺮﺗﻚ ﺇﺫ{ ﺃﻱ :ﺣﻴﻦ }ﻳُﺨْ ُ
ﺟ ﱠﻲ ُﻫ ْﻢ؟({ ﺍﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻮﺍﻭ َﻣ ْﻔﺘُﻮﺡ َﻣ ْﻌ ُﻄﻮﻑ ﻋﻠﻰ ُﻣﻘ ّﺪﺭ ﻣِﺜْﻞ: ﻗﺎﻝ) :ﺃ َﻭ ُﻣﺨْ ﺮ ِ ِ
ﻟﻠﺠﻤﻊ ﻭﺍﻟﺜﺎﻧﻴَﺔ ﺎﻯ ﻣِﻦ ﻣﻜﺔ؟! ﻭﺍﻟﻴﺎء ُﻣﺸ ّﺪﺩﺓ ،ﺍﻷُﻭﻟﻰ َ ﺮﺟﻮﻥ ﺇﻳّ َ ﺃ ُﻫ ْﻢ ُﻣ َﻌﺎ ُﺩﻭﻥ ﻭ ُﻣﺨْ ُ
ﺘﺒﻌ َﺪﺍﺳ َ
ﻷﺟﻞ ﺍﻟﻴﺎء ،ﻭﻫﻮ َﺧﺒَ ٌﺮ؛ ﻭـ ُﻬ ْﻢ ُﻣﺒْﺘﺪﺃ ،ﻛﺄﻧﻪ ْ € ﺍﻟﺠﻴﻢ ُْ ﻟﻠﻤﺘﻜﻠّﻢ ،ﻭ ُﻛ ِﺴﺮﺕ
ﻣﺤﺎﺳﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟ ُﻤﻮﺟﺒ ِﺔ ﻹﻛﺮﺍﻣﻪِ ُ ﻳﺼﺪُﺭ ﻣﻨﻪ ﺇﻻ ﺐ ﻣﻊ ﺃﻧﻪ ﻻ ْ ﺮﺟﻮﻩ ﻣِﻦ ﻏﻴﺮ َﺳﺒَ ٍ ﺃﻥ ﻳُﺨْ ُ
َ
ﺖ ﺑﻪ ﻣِﻦ ﺍﻟﻮﺣﻲ ﺇﻻ ُﻋﻮﺩِ َﻱ،3 }ﻧﻌﻢ{ ﻟ َ ْﻢ ﻳﺄﺕ َﺭ ُﺟﻞ ﱡ
ﻗﻂ ﺑ ِ ِﻤﺜْﻞ َﻣﺎ ِﺟﺌْ َ }ﻗﺎﻝ{ َﻭ َﺭﻗﺔْ :
ﻭﻭ َﺭﻗَﺔ ﻓﻲ
ﺍﺳﻤﻊ ﻣﻦ ﺍﺑﻦ ﺃﺧﻴﻚ؛ ﻷﻥ ﻭﺍﻟﺪﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ َ ﻭﻗﺎﻟﺖ ﻓﻲ ﺣﻖ ﺍﻟﻨﺒﻲ َ €
ﻋﺪﺩ ﺍﻟﻨﺴﺐ ﺇﻟﻰ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ﺍﻟﺬﻱ ﻳﺠﺘﻤﻌﺎﻥ ﻓﻴﻪ ﺳﻮﺍء ،ﻓﻜﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﺤﻴﺜﻴﱠﺔ ﻓﻲ ﺩﺭﺟﺔ
ﺇﺧﻮﺗﻪ ،ﺃﻭ ﻗﺎﻟﺘﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﻗﻴﺮ ﻟﺴﻨﻪ ،ﻭﻓﻴﻪ ﺇﺭﺷﺎﺩ ﺇﻟﻰ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﺤﺎﺟﺔ ﻳﻘﺪﻡ ﺑﻴﻦ ﻳﺪﻳﻪ
ﻣﻦ ﻳﻌﺮﻑ ﺑﻘﺪﺭﻩ ﻣﻤﻦ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﻤﺴﺆﻭﻝ) .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ.(38/3 :
ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﺴﻴﻦ .ﻣﻨﻪ. }{1
ﺃﻱ :ﻭﺭﻗﺔ. }{2
ﺃﻱ :ﻓﺘﻜﻮﻥ ﺍﻟﻤﻌﺎﺩﺍﺓ ﺳﺒﺒﺎ ﻹﺧﺮﺍﺟﻪ .ﻭﻫﺬﺍ ﻳﻔﻴﺪ ﺑﻈﺎﻫﺮﻩ ﺃﻥ ﻣﻦ ﺗﻘ ّﺪﻡ ﻣﻦ ﺍﻷﻧﺒﻴﺎء ﺃﺧﺮﺟﻮﺍ }{3
ﻣﻦ ﺃﻣﺎﻛﻨﻬﻢ ﻟﻤﻌﺎﺩﺍﺓ ﻗﻮﻣﻬﻢ ﻟﻬﻢ ،ﻭﺇﻻ ﻓﻤﺠﺮﺩ ﺍﻟﻤﻌﺎﺩﺍﺓ ﻻ ﻳﻘﺘﻀﻲ ﺍﻹﺧﺮﺍﺝ ،ﻓﻼ ﻳﺤﺴﻦ ﺃﻥ
ﻧﺒﻲ ﺇﺫﺍ ﻛﺬﺑﻪ ﻗﻮﻣ ُﻪ ﺧﺮﺝ ﻣﻦ ﺑﻴﻦ ﺃﻇﻬﺮﻫﻢ ﺇﻟﻰ
ﻳﻜﻮﻥ ﻋﻼﻣﺔ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﻳﺆﻳّﺪ ﺫﻟﻚ ﺃﻥ ﻛﻞ ّ
ﻭﺭﻗﺔ
ﻣﻜﺔ ﻳﻌﺒﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻬﺎ ﺣﺘﻰ ﻳﻤﻮﺕ .ﻭﻓﻲ ﻛﻮﻧﻪ €ﻟﻢ ﻳﻘﻞ ﺷﻴﺌﺎ ﻓﻲ ﺟﻮﺍﺏ ﻗﻮﻝ َ
ﻣﺨﺮﺟﻲ ﻫﻢ؟ ﺍﺳﺘﻔﻬﺎﻣﺎ
ّ ﺬﺏ ﻭﻳﺆﺫﻱ ﻭﻳﻘﺎﺗﻞ ،ﻭﻗﺎﻝ ﻓﻲ ﺟﻮﺍﺏ ﻗﻮﻟﻪ :ﺇﻧﻪ ﻳﺨﺮﺝ ﺃﻭ ﺇﻧﻪ ﻳ َ ْﻜ ُ
ﺍﻟﻮﻃﻦ ﺣﺮﻡ ﺍﷲ ﺧﺼﻮﺻﺎ ﻭﺫﻟﻚ ًَ ﺇﻧﻜﺎﺭﻳًّﺎ ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺷ ّﺪﺓ ُﺣ ّ
ﺐ ﺍﻟﻮﻃﻦ َﻭ ُﻋﺴﺮ ﻣﻔﺎﺭﻗﺘﻪ،
ﻭﺟﻮﺍﺭ ﺑﻴﺘﻪ ﻭﻣﺴﻘﻂ ﺭﺃﺳﻪ) .ﺇﻧﺴﺎﻥ.(347/1 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 86
ﺛﻢ ﻗﺎﻟﺖ ﻟﻪ :ﺃﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺨﺒﺮﻧﻲ ﺇﺫﺍ ﺟﺎﺋﻚ؟ ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ(......،
ﻧﺼﺮﺍ ﻗﻮﻳًّﺎ ،ﻓﻠﻢ ﻳﺒﻖ َﻭ َﻣﺎﺕ ﻗﺒﻞ ﺍﻹ ْﺩ َﺭﺍﻙ .1ﺛﻢ ً ﺎﻥ ﺃﻧ ُْﺼﺮﻙ
ﺃﺩﺭﻛﺖ ﺫﻟﻚ ﺍﻟﺰ َّﻣ َ
ُ َﻭ ْ
ﺇﻥ
ﻭﺟﺪﻩ ﻣ ِ َﻦ
ﻗﺮ َﻥ ﻓﻴﻬﺎ ﺑِﻨُﺒ ﱠﻮﺗﻪ ﺇﺳﺮﺍﻓﻴﻞ 3ﻟﻴ ْﺬ َﻫﺐ ﻋﻨﻪ ﻣﺎ َ ﺛﻼﺙ ِﺳ َ
ﻨﻴﻦ َ - َ 2
ﺍﻟﻮ ْﺣﻲ
ﻓَﺘﺮ َ
ﺻﻌ َﺪ ﺑﺴﺒﺒﻪِ ﺍﻟﻌ ْﻮﺩ - 4ﺣﺘﻰ َﺣﺰ َﻥ ﺍﻟﻨﺒﻲ ُ €ﺣ ْﺰﻧًﺎ ﺷﺪﻳ ًﺪﺍ َ ﺍﻟ ﱠﺮ ْﻭﻉ َﻭﻟﻴﺰﻳ َﺪ ﺗﺸ ﱡﻮﻗﻪ ﺇﻟﻰ َ
َ
ﻓﻴﻈ َﻬ ُﺮ ﻟﻪ ﺟﺒﺮﺍﺋﻴﻞ ﻓﻴﻘﻮﻝ :ﻳﺎ ﻣﺤﻤﺪ؛ ﻔﺴﻪْ ، ﺇﻟﻰ ُﺭﺅﻭﺱ ﺍﻟ ِﺠﺒﺎﻝ ﻟﻴَ ْﺮﻣﻲ ﻧ َ َ
ﺇﻧﻚ َﺭ ُﺳﻮﻝ ﺍﷲ َﺣ ّﻘﺎ ،ﻓﻴَ ْﺴﻜُﻦ ﻟﺬﻟﻚ ﻗَﻠﺒُﻪ ،ﺛﻢ ﻧ َ َﺰﻝ :ﱫ| }ﱪ ،5ﻓﻜﺎﻥ ﻓﻲ
ﺍﻟﺸﺮﺍﺋﻊ.ﱫKﱪ :ﻧﺒ ّﻮﺗُﻪ ﻭﻓﻲ ﱫ}ﱪ :ﺇ ْﺭﺳﺎﻟ ُﻪ ﺑﺎﻟﻨ ﱠﺬﺍﺭﺓَ 6ﻭ ﱠ
ﻳﺠﺔ }ﻟَ ُﻪ :ﺃﺗ َْﺴﺘَ ِﻄ ُ
ﻴﻊ }ﻗﺎﻟﺖ{ َﺧ ِﺪ َ
ْ ﺼﺔ}ﺛﻢ{ ﺃﻱ :ﺑ َ ْﻌ َﺪ َﻫﺬﻩ ﺍﻟﻘ ِ ﱠ
ّ
ﺃﺳﺘَ ِﻄ ُ
ﻴﻊ َﻚ؟ ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ({ ْ ﻴﻚ }ﺇﺫﺍ َﺟﺎﺋ َ ﺗﺨﺒﺮﻧﻲ{ ﺑِﻬﺬﺍ ﺍﻟﺬﻱ ﻳَﺄﺗ ِ َ
َ ﺃﻥْ
ﺎﺏ ﺖ ﺍﻟْﻘ ِ ﱠ
ﺲ( ﻳﻌﻨﻲ ﻭﺭﻗﺔ )ﻓِﻲ ﺍﻟ ْ َﺠﻨﱠﺔِ َﻭ َﻋﻠَﻴْﻪِ ﺛِﻴ َ ُ ﻓﻠﻤﺎ ﺗﻮﻓﻲ ﻭﺭﻗﺔ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :€ﻟ َ َﻘ ْﺪ َﺭﺃﻳْ ُ }{1
ﺍﻟ ْ َﺤﺮِﻳﺮِ( ﺃﻱ :ﺍﻟﻘﺲ -ﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ -ﺭﺋﻴﺲ ﺍﻟﻨﺼﺎﺭﻯ) .ﺇﻧﺴﺎﻥ .(357/1 :ﻣﻨﻪ.
ﻭﻛﺎﻥ ﺃﻭﻝ َﻣﻦ ﺁﻣﻦ ﺑﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺣﺮﺍﺭ :ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺜﻤﺎﻥ؛ ﺃﺑﻲ ﻗﺤﺎﻓﺔ
ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ .ﻭﻣِﻦ ﺍﻟﺼﺒﻴﺎﻥ :ﻋﻠﻲ ﺍﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ،ﻭﻟﻪ ﻋﺸﺮ ﺳﻨﻴﻦ ﺃﻭ ﺛﻤﺎﻥ ﺳﻨﻴﻦ ﻭﻫﻮ
ﺍﻟﺮﺍﺟﺢ ،ﻭﺻﺢ ﺇﺳﻼﻣﻪ؛ ﻷﻥ ﺍﻷﺣﻜﺎﻡ ﻛﺎﻧﺖ َﻣﻨُﻮﻃﺔ ﻓﻲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺘﻤﻴﻴﺰ ﻻ ﺑﺎﻟﺒﻠﻮﻍ.
ﻭﻣﻦ ﺍﻟﻨﺴﺎء :ﺧﺪﻳﺠﺔ ﺑﻞ ﻫﻲ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻤﺖ ﻣﻄﻠﻘﺎ ﻟﻢ ﻳﺘﻘﺪﻣﻬﺎ ﺭﺟﻞ ﻭﻻ ﺍﻣﺮﺃﺓ .ﻭﻣﻦ
ﺍﻟﻤﻮﺍﻟﻲ :ﺯﻳﺪ ﺑﻦ ﺍﻟﺤﺎﺭﺛﺔ .ﻭﻣﻦ ﺍﻟﻌﺒﻴﺪ :ﺑﻼﻝ ﺍﻟﻤﺆﺫﻥ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ :ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﻫﻮ
ﺍﻷﻭﺭﻉ ،ﻟﻜﻦ ﻗﺎﻝ ﺍﻟﺴﺮﺍﺝ ﺍﻟﺒﻠﻘﻴﻨﻲ :ﺃﻭﻝ ﻣﻦ ﺁﻣﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ :ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﻟﻨﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻓﻲ
ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ،€ﻭﺇﻳﻤﺎﻧﻪ ﺑﺎﻟﻨﺒﻲ ﻭﺗﺼﺪﻳﻘﻪ ﺑﺮﺳﺎﻟﺘﻪ ﺃﻱ :ﺑﻌﺪﻫﺎ ،ﺑﻨﺎء ﻋﻠﻰ ﺍﻧﻬﻤﺎ ﻣﺘﻘﺎﺭﻧﺎﻥ
ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﺃﻭ ﻗﺒﻠﻬﺎ ﻟﻌﻠﻤﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﻳﻤﺔ ،ﻭﻣﺸﻰ ﻋﻠﻰ ﺫﻟﻚ ﺟﻤﺎﻋﺔ ،ﻭﻋﺪﻩ ﻓﻲ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻮ ﺍﻟﻤﻌﺘﻤﺪ .ﺛﻢ ﺃﺳﻠﻢ :ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺍﻟﻌﻮﻑ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ،ﻭﻃﻠﺤﺔ ﺑﺪﻋﺎء ﺃﺑﻲ ﺑﻜﺮ ،ﻫﺆﻻء ﺍﻟﺨﻤﺴﺔ ﻟﻺﺳﻼﻡ ،ﻭﺃﻗﺎﻡ €
ﺑﻤﻜﺔ ﻋﺸﺮ ﺳﻨﻴﻦ ﺭﺳﻮﻻ ﻭﺛﻼﺙ ﻋﺸﺮ ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻ ﻋﻠﻰ ﻣﺎ ﻣ ّﺮ.
ﺃﻱ :ﺗﺄﺧﺮ ﻣﺪﺗﻪ .ﻣﻨﻪ. }{2
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ. }{3
ﻭﺻﺢ ﻋﻦ ﺍﻟﺸﻌﺒﻲ :ﺃﻧﻪ €ﻭﻛﻞ ﺑﻪ ﺇﺳﺮﺍﻓﻴﻞ ،ﻓﻜﺎﻥ ﻳﺘﺮﺍءﻯ ﻟﻪ ﺛﻼﺙ ﺳﻨﻴﻦ ،ﻭﻳﺄﺗﻴﻪ ﺑﺎﻟﻜﻠﻤﺔ }{4
ﻣﻦ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺸﻲء ،ﺛﻢ ﻭﻛﻞ ﺑﻪ ﺟﺒﺮﺍﺋﻴﻞ ﻓﺠﺎءﻩ ﺑﺎﻟﻘﺮﺁﻥ) .ﻣﻨﺢ :ﺻـ * .(165
ّ
ﺍﻟﻤﻠﺘﻒ ﺑﺜﻴﺎﺑﻪ) .ﺇﻧﺴﺎﻥ.(358/1 : ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ :ﺍﻵﻳﺔ .1ﺃﻱ: }{5
ﺑﺎﻟﻨﺬﺍﺭﺓ -ﻭﺍﻟﺒﺸﺎﺭﺓ. }{6
ﻭﺃ ّﻭﻝ ﻣﺎ ﻭﺟﺐ :ﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺪﻋﺎء ﺇﻟﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ| } ~ﮯ ¡ﱪ ﺍﻫـ.
ﻭﻓﺮﺽ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﺭﻛﻌﺘﻴﻦ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺭﻛﻌﺘﻴﻦ ﺑﺎﻟﻌﺸﻲ ،ﺛﻢ ﻧﺴﺦ ﺫﻟﻚ ﺑﺈﻳﺠﺎﺏ ﺍﻟﺼﻠﻮﺍﺕ
ﺍﻟﺨﻤﺲ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍء ﺑﻤﻜﺔ ،ﻭﻛﺎﻥ ﻓﺮﺽ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺍﻟﺮﻛﻌﺘﻴﻦ ﻓﻲ ﺍﻟﻮﻗﺘﻴﻦ ﻛﻔﺮﺿﻴّﺔ ﺍﻟﻮﺿﻮء
ﻋﻘﺐ ﺍﻟﻮﺣﻲ ﻗﺒﻞ ﺍﻟﻔﺘﺮﺓ ،ﺧﻼﻓﺎ ﻟﻈﺎﻫﺮ ﻛﻼﻡ )ﺍﻟﻤﻮﺍﻫﺐ( .ﻣﻨﻪ.
ﻓﺼﻞ ﻓﻲ ﺃﻭﻝ ﻋﻼﻣﺔ ﻧﺒﻮﺗﻪ €
87
ﻓﻠﻤﺎ ﺟﺎﺋﻪ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺧﺒﺮﻫﺎ ﺑﻪ ،ﻓﻘﺎﻟﺖ ﻟﻪ :ﺍﺟﻠﺲ ﻋﻠﻰ ﻓﺨﺬﻱ
ﺍﻷﻳﺴﺮ ،ﻓﻔﻌﻞ ،ﻓﻘﺎﻟﺖ :ﺃﺗﺮﺍﻩ؟ ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ( ،ﻓﻌﻠﻰ ﺍﻷﻳﻤﻦ ،ﻓﻔﻌﻞ ،ﻓﻘﺎﻟﺖ:
ﺃﺗﺮﺍﻩ؟ ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ( ،ﻗﺎﻟﺖ :ﻓﺎﺟﻠﺲ ﻓﻲ ﺣﺠﺮﻱ ،ﻓﻔﻌﻞ ،ﻓﻘﺎﻟﺖ ﺃﺗﺮﺍﻩ؟
ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ( ،ﻓﺄﻟﻘﺖ ﺧﻤﺎﺭﻫﺎ ﺛﻢ ﻗﺎﻟﺖ :ﺃﺗﺮﺍﻩ؟ ﻗﺎﻝ) :ﻻ( ،ﻗﺎﻟﺖ :ﺇﺻﺒﺮ
ﻭﺃﺑﺸﺮ؛ ﻓﻮﺍﷲ ﺇﻧﻪ ﻟﻤﻠﻚ؛ ﻣﺎ ﻫﺬﺍ ﺑﺸﻴﻄﺎﻥ.
ﺲ }ﺍﺟﻠ ِ ْﻟﻠﻨﺒﻲ ْ €
ّ ﺒﺮﻫﺎ ﺑﻪ ،ﻓﻘﺎﻟﺖ ﻟﻪ {:ﺃﻱ: }ﻓﻠﻤﺎ َﺟﺎﺋ ُﻪ ﺟﺒﺮﺍﺋﻴﻞ ﺃﺧْ َ ّ
ﻠﻮﺱ }ﻓﻘﺎﻟﺖ :ﺃﺗﺮﺍ ُﻩ؟ ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ({ ﻋﻠﻰ َﻓ ْﺨﺬﻱ ﺍﻷﻳ ْ َﺴﺮ ،ﻓﻔ َﻌﻞ{ ُ
ﺍﻟﺠ َ
ﺃﺭﺍ ُﻩ ،ﻓﻘﺎﻟﺖَ } :ﻓ َﻌﻠﻰ{ ﺍﻟﻔَﺨْ ﺬ }ﺍﻷﻳ ْ َﻤﻦ َ ،1ﻓ َﻔ َﻌﻞ ،ﻓﻘﺎﻟﺖ :ﺃﺗَﺮﺍ ُﻩ؟ ﻗﺎﻝ: َ
ﺣ ْﺠﺮﻱ{ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻛﺴﺮﻩ َ -ﺫﻳْ ُﻞ ﺍﻹﻧﺴﺎﻥ ﻓﺎﺟﻠِﺲ ﻓﻲ َ ِ
)ﻧ َ َﻌ ْﻢ( ،ﻗﺎﻟﺖْ ْ :
ﺧﻤﺎ َﺭ َﻫﺎ{ ﺖ ِﻣ ِ ْﻦ ُﻣﻘ ﱠﺪﻣﻪِ }ﻓﻔ َﻌﻞ ،ﻓﻘﺎﻟﺖ :ﺃﺗَﺮﺍ ُﻩ؟ ﻗﺎﻝ) :ﻧ َ َﻌ ْﻢ( ،ﻓﺄﻟْ َﻘ ْ
ﺃﺳﻬﺎ َﻭ ُﻋﻨ َﻘﻬﺎ ،ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺃﻥ ﻛ ُّﻞ ﻣﺎ َﺳﺘَﺮ ﺷﻴﺌﺎ ﻓﻬﻮ ﺃﻱَ :ﻣﺎ ﻳ َ ْﺴﺘُﺮ َﺭ َ
ﺭﺃﺳ َﻬﺎ ﻟِﺘ ْﻌﻠَﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﺮﺿﻪ ﺖ ﺧﺪﻳﺠﺔ ﺧﻤﺎﺭﻫﺎ ﻋﻦ ِ ﺭﻣ ْ
ﺧﻤﺎﺭ ُﻩ ،ﺃﻱَ :
ﺍﻟﻮ ْﺣ َﻲ؛ ﺃﻡ ﻫﻮ ﺍﻹ ْﻏﻤﺎ ُء ﺍﻟﺬﻱ ﻫﻮ ﻣ ِ ْﻦ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ ﻫﻞ ﻫﻮ َﻣﻠَﻚ ﻳ َ ْﺤ ِﻤﻞ َ
}ﺛﻢ ﻗﺎﻟﺖ :ﺃﺗﺮﺍ ُﻩ؟ ﻗﺎﻝ: ﺍ ََﻟﻌﺎﺩِﻳﱠﺔ ﺍﻟﺠﺎﺋﺰﺓ ِ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎء ِ ﺑﺨﻼﻑ ﺍﻟﺠﻨُﻮﻥ؟! ّ
ﻚ ﻣﺎ ﻫﺬﺍ ﺑﺸَ ﻴْﻄﺎ ٍﻥ{ ﻭ َﻋﻠ ِ ْ
ﻤﺖ ﻭﺃﺑﺸﺮ ،ﻓﻮﺍﷲ ﺇﻧﻪ ﻟَ َﻤﻠَ ٌ
ْ ﺇﺻﺒ ِ ْﺮ
)ﻻ( ،ﻗﺎﻟﺖْ :
ﻼ ﻓﻴﻪ ﺖ ﻣ ِ ْﻦ َﻭ َﺭﻗﺔ ﺃﻭ ﻏﻴﺮﻩ ِ :ﺃﻥ ﺟﺒﺮﺍﺋﻴﻞ ﻻ ﻳَﺄﺗﻲ ﻣﺤ ًّ ﺫﻟﻚ ﻟِﻤﺎ ﻋﻠ ِ َﻤ ْ
ﺃﺱ ،ﻭﻓﻲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺒُﻮﺻﻴﺮﻱّ ﻧ َ َﻔ َﻌﻨَﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻣﺮﺃ ٌﺓ َﻣﻜﺸُ ﻮﻓ ُﺔ ﺍﻟ ﱠﺮ ِ
ﺑﺄﻧْﻔﺎ ِﺳﻪِ ﻓﻲ ) َﻫ ْﻤﺰِﻳﱠﺘِﻪِ(:
ﺃَ ُﻫ َﻮ 2ﺍ ﻟْ َﻮ ْﺣ ُﻲ ﺃ َ ْﻡ ُﻫ َﻮ ﺍ ﻹ ِ ْﻏ َﻤﺎ ُء ﺖ َﻋﻨْ َﻬﺎ ِ
ﺍﻟﺨ َﻤﺎ َﺭ ﻟِﺘَ ْﺪ ﺭ ِﻱ َﻓﺄَ َﻣ َ
ﺎﻃ ْ
4
ـﻞ َﻓ َﻤﺎ َﻋﺎ َﺩ ﺃَ ْﻭ ﺃ ُﻋِﻴ َﺪ ﺍ ﻟْﻐِﻄﺎ ُء ُ ﺃﺱ ِ
ﺟﺒْﺮِﻳـ ﻓﺎﺧْ ﺘَ َﻔﻰ 3ﻋِﻨْ َﺪ َﻛﺸْ ﻔ ِ َﻬﺎ ﺍﻟ ﱠﺮ َ
ﺃﻱ :ﻓﺎﺟﻠﺲ ﻋﻠﻰ ﺍﻷﻳﻤﻦ .ﻣﻨﻪ. }{1
ﺃﻫﻮ ﺃﻱ :ﺃﻫﺬﺍ ﺍﻟﺬﻱ ﻋﺮﺽ ﻟﻪ €ﺣﺘﻰ ﺃﺧﺮﺟﻪ ﻋﻦ ﺣﺎﻟﺘﻪ ﺍﻟﻤﺄﻟﻮﻓﺔ ﻣﻨﻪ) .ﻣﻨﺢ :ﺻـ .(173 }{2
ﺑﺴﺒﺐ ﺇﺯﺍﻟﺘﻬﺎ ﺍﻟﺨﻤﺎﺭ ﻋﻦ ﺭﺃﺳﻬﺎ) .ﻣﻨﺢ :ﺻـ .(174 }{3
ﺃﻱ :ﺇﻟﻰ ﺃﻥ ﺃﻋﺎﺩﺕ ﻏﻄﺎء ﺭﺃﺳﻬﺎ) .ﻣﻨﺢ :ﺻـ .(174ﻣﻨﻪ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 88
ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﺩﺭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﻃﺎﻋﺘﻪ،
ﻭﻋﺒﺎﺩﺗﻪ..................................،
ﻳﺠ ٌﺔ ﺃَﻧ ﱠ ُﻪ ﺍﻟْ َﻜﻨْـ ـ ُﺰ 1ﺍﻟﱠﺬِﻱ َﺣﺎ َﻭﻟَﺘْ ُﻪَ 2ﻭﺍﻟْ ِﻜﻴﻤِﻴَﺎ ُء
ﺎﺳﺘَﺒَﺎﻧ َْﺖ ﺧَ ﺪِ ََﻓ ْ
ﻭﺍﻟﻜﻴﻤﻴَﺎء ﻭﻫﻮ :ﺍﻟﻌِﻠﻢ ﺍﻟﺒَ ُ
ﺪﻳﻊ ﺍﻟﺬﻱ ِ ﺍﻟﻤ ْﺪﻓُﻮﻥ،
ﺍﻟﻤﺎﻝ َ ﺍﺳﺘﻌﺎﺭ ﺍﻟ َﻜﻨْﺰ ،ﻭﻫﻮَ : َ
ﺍﻟﺬﺧﺎﺋﺮ
ُ ﺼﻞ ﻟﻠﻮ ْﺣﻲ؛ ﻷﻥ ﺑﻬﻤﺎ ﺗ َ ْﺤ ُ ﱠﻔﻴﺴﺔ َ ﺍﻷﻋﻴﺎﻥ ﺍﻟ ّﺮﺩﻳﺌﺔ ﺇﻟﻰ ﺍﻷﻋﻴﺎﻥ ﺍﻟﻨ َ َ ﺐ ﻳُﻘﻠﱢ ُ
ﺍﻟﻮ ْﺣ َﻲ ﻛﺬﻟﻚ. ﺍﻟﻨﻔﻴﺴﺔ ﺍﻟ ُﻤﻨْﺘ َﻔ ُﻊ ﺑﻬﺎ ﺣﺎﻻ ﻭﻣﺂﻻ ،ﻛﻤﺎ ﺃﻥ َ َ
}ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ{ ﺍﻟﻤﺬﻛﻮﺭ }ﺑَﺎﺩ َﺭ €ﻓﻲ ﺍﻣﺘﺜﺎﻝ 3ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻃﺎﻋﺘﻪ ِ
ﻏﻴﺮ ﺍﻟﻘ ُْﺮﺑﺔ ﻭﺍﻟﻌِﺒﺎﺩﺓ؛ ﻷﻧﻬﺎ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﺍﻟﻘ ُْﺮﺑﺔ: َﻭﻋِﺒﺎﺩﺗﻪ{ ﺍﻟﻄﺎﻋﺔ ُ
َﻣﺎ ﺗ ُﻘ ّﺮﺏ ﺑﻪ ﺑ ِ َﺸ ْﺮﻁ َﻣ ْﻌﺮﻓﺔ ﺍﻟ ُﻤﺘﻘ ﱠﺮﺏ ﺇﻟﻴﻪ ،ﻭﺍﻟﻌِﺒﺎﺩﺓ :ﻣﺎ ﺗ ُﻌﺒﱠﺪ ﺑﻪ ﺑ ِ َﺸ ْﺮﻁ ﺍﻟﻨﻴّﺔ
ﺍﻟﻤﻌﺒُﻮﺩِ ،ﻓﺎﻟﻄﺎ َﻋﺔ :ﺗ ُﻮﺟ ُﺪ ﺑِﺪُﻭﻧﻬﻤﺎ ﻓﻲ ﺍﻟﻨﻈﺮ 4ﺍﻟ ُﻤﺆﺩّﻱ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﷲ َﻭ َﻣ ْﻌﺮﻓﺔ َ
ﺍﻟﻨﻈﺮ ،ﻭﺍﻟﻘُﺮﺑﺔ :ﺗ ُﻮﺟ ُﺪ ﺑِﺪُﻭﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻲ ﺗﺤﺼﻞ ﺑﺘَﻤﺎﻡ ْ ُ ﺗﻌﺎﻟﻰ؛ ﺇﺫ َﻣ ْﻌﺮﻓﺘ ُﻪ ﺇﻧﻤﺎ
ﺍﻟﻮﻗﻒ َﻭﻗِﺮﻯ 5ﺍﻟﻀﱠ ﻴْﻒ ،ﺻﺮﺡ ﺑﺬﻟﻚ ِ ﺏ ﺍﻟﺘﻲ ﻻ ﺗ َ ْﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻴّﺔ ﻛﺎﻟﻌِﺘْﻖ َﻭ ﺍﻟ ُﻘ َﺮ ِ
)ﺍﻷﺿﻮﺍء ﺍﻟﺒَ ْﻬ َﺠﺔ(.7
ْ ﺷﻴﺦ ﺍﻹﺳﻼﻡ 6ﻓﻲ
ﺃﻱ :ﺍﻟﺸﻲء ﺍﻟﻨﻔﻴﺲ ،ﺑﻞ ﺍﻟﺬﻱ ﻻ ﺃﻧﻔﺲ ﻣﻨﻪ) .ﻣﻨﺢ :ﺻـ .(177 }{1
ﺃﻱ :ﻃﺎﻟﺒﺘﻪ ،ﺃﻱ :ﺧﺪﻳﺠﺔ. }{2
ﺃﻱ :ﻃﺎﻋﺔ. }{3
ﺃﻱ :ﺍﻟﺪﻟﻴﻞ. }{4
ﺃﻱ :ﺇﻛﺮﺍﻡ. }{5
ﺍﻟﺴﻨَﻴْﻜﻲ ﺍﻟﻤﺼﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ ﻳﺤﻴﻰ،ﻫﻮ :ﺯﻛﺮﻳﺎ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ُ }{6
ﻣﻔﺴﺮ ،ﻓﻘﻴﻪ ،ﻣﻦ ﺣﻔﺎﻅ ﺍﻟﺤﺪﻳﺚ .ﻧﺸﺄ ﻓﻘﻴﺮﺍ ﻣﻌﺪﻣﺎ ،ﻗﻴﻞ :ﻛﺎﻥ ﻳﺠﻮﻉ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ،ﻗﺎﺽّ ،
ﻓﻲ ﺍﻟﺠﺎﻣﻊ ،ﻓﻴﺨﺮﺝ ﺑﺎﻟﻠﻴﻞ ﻳﻠﺘﻘﻂ ﻗﺸﻮﺭ ﺍﻟﺒﻄﻴﺦ ﻓﻴﻐﺴﻠﻬﺎ ﻭﻳﺄﻛﻠﻬﺎ .ﻭﻟﻤﺎ ﻇﻬﺮ ﻓﻀﻠﻪ ﺗﺘﺎﺑﻌﺖ ﺇﻟﻴﻪ
ﺍﻟﻬﺪﺍﻳﺎ ﻭﺍﻟﻌﻄﺎﻳﺎ ،ﺑﺤﻴﺚ ﻛﺎﻥ ﻟﻪ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﻓﻲ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎء ﻛﻞ ﻳﻮﻡ ﻧﺤﻮ :ﺛﻼﺛﺔ ﺁﻻﻑ ﺩﺭﻫﻢ،
ﻓﺠﻤﻊ ﻧﻔﺎﺋﺲ ﺍﻟﻜﺘﺐ ﻭﺃﻓﺎﺩ ﺍﻟﻘﺎﺭﺋﻴﻦ ﻋﻠﻴﻪ ﻋﻠﻤﺎ ﻭﻣﺎﻻ .ﻭﻭﻻﻩ ﺍﻟﺴﻠﻄﺎﻥ ﻗﺎﻳﺘﺒﺎﻱ ﺍﻟﺠﺮﻛﺴﻲ ﻗﻀﺎء
ﺍﻟﻘﻀﺎﺓ ،ﻓﻠﻢ ﻳﻘﺒﻠﻪ ﺇﻻ ﺑﻌﺪ ﻣﺮﺍﺟﻌﺔ ﻭﺇﻟﺤﺎﺡ .ﻭﻟﻤﺎ ﻭﻟﻲ ﺭﺃﻯ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺪﻭﻻ ﻋﻦ ﺍﻟﺤﻖ ﻓﻲ
ﺑﻌﺾ ﺃﻋﻤﺎﻟﻪ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻳﺰﺟﺮﻩ ﻋﻦ ﺍﻟﻈﻠﻢ ،ﻓﻌﺰﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ،ﻓﻌﺎﺩ ﺇﻟﻰ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺎﻟﻌﻠﻢ ﺇﻟﻰ ﺃﻥ
ﺗﻮﻓﻲ .ﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﻴﺮﺓ ،ﻣﻨﻬﺎ) :ﻓﺘﺢ ﺍﻟﺮﺣﻤﻦ() ،ﺗﺤﻔﺔ ﺍﻟﺒﺎﺭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ(،
)ﺷﺮﺡ ﺇﻳﺴﺎﻏﻮﺟﻲ() ،ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﻟﻌﺮﺍﻗﻲ( .ﻭﻟﺪ ﺳﻨﺔ 823ﻫـ ﻓﻲ ُﺳﻨَﻴْﻜﺔ ﺑﺸﺮﻗﻴﺔ ﻣﺼﺮ،
ﻭﻛﻒ ﺑﺼﺮﻩ ﺳﻨﺔ 906ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 926ﻫـ ،ﻭﺩﻓﻦ ﻗﺮﺏ ﻗﺒﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻷﺿﻮﺍء ﺍﻟﺒﻬﺠﺔ ﻓﻲ ﺇﺑﺮﺍﺯ ﺩﻗﺎﺋﻖ ﺍﻟﻤﻨﻔﺮﺟﺔ( ،ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ. }{7
ﻓﺼﻞ ﻓﻲ ﺃﻭﻝ ﻋﻼﻣﺔ ﻧﺒﻮﺗﻪ €
89
ﻭﻧﻬﻲ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ ،ﻟﻴﻼ ﻭﻧﻬﺎﺭﺍ؛ ﺣﺘﻰ ﺑﺬﻝ ﺟﻬﺪﻩ ﻭﺟﺪﻩ ﻟﻬﺪﺍﻳﺔ
ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻃﺮﻳﻖ ﻣﺴﺘﻘﻴﻢ ﻭﺇﻟﻰ ﺟﻨﺔ ﻧﻌﻴﻢ.
ﻓﺮﺽ ﺍﷲ ﺗﻌﺎﻟﻰَ ﺐ :ﺍﻹﻧﺬﺍ ُﺭ ﻭﺍﻟ ﱡﺪ َﻋﺎ ُء ﺇﻟﻰ ﺍﻟﺘﻮﺣﻴﺪ ،ﺛﻢ ﺛﻢ ّ
ﺇﻥ ﺃ ّﻭ َﻝ ﻣﺎ َﻭ َﺟ َ
ﻧﺴﺨﻪ ﺑﻤﺎ ﻓﻲ ﺁﺧﺮﻫﺎ ﺛﻢ ﻧﺴﺨﻪ ﻣِﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻣﺎ ﺫﻛﺮﻩ ﺃﻭ َﻝ ﺳﻮﺭﺓ ﺍﻟ ُﻤﺰ ّﻣﻞ ،ﺛﻢ َ
ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻟ َﻴْﻠ َﺔ ﺍﻹﺳﺮﺍء ،ﺑ ِ ُﺮﻭﺣﻪِ َ
ﻭﺟ َﺴﺪﻩ ِ ﻳ َ ْﻘﻈ ًﺔ ﻣِﻦ ﺍﻟﻤﺴﺠﺪ ﺑﺈﻳﺠﺎﺏ ﱠ
ﺍﻷﻗﺼﻰ ،ﺛﻢ ﺇﻟﻰ ﻓَﻮ ِﻕ َﺳﺒْ ِﻊ َﺳﻤﻮﺍﺕ ،ﻓﺮﺃﻯ َﺭﺑﱠﻪ ﺗﻌﺎﻟﻰ َ ﺍﻟﺤﺮﺍﻡ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ
ﻓﺎﻧﺼﺮﻑ ﻛﻼﻣ ُﻪ، ﻓﺴﻤﻊ ﺑ ِ َﻌﻴْﻦ َﺭﺃﺳﻪِ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻭﺃ ْﻭ َﺣﻰ ﺇﻟﻴﻪ ﻣﺎ ﺃ ْﻭﺣﻰ؛ َ
1
َ َ
ﱢﻳﻖ،
ﻗﻮﻣ ُﻪ ﻓﺼﺪﱠﻗ ُﻪ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻟﺬﻟﻚ ُﺳ ّﻤﻲ :ﺍﻟﺼﺪ َ ﻓﻲ ﻟ َﻴﻠﺘﻪ ،ﻓﺄﺧﺒَﺮ ﺑﺬﻟﻚ َ
ﻭﺳﺎﺋﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ،ﻓﺤﻴﻨﺌﺬ ﻗﺎﻡ ﺑﺎﻷﻣﺮ ﺑﺎﻹﻳﻤﺎﻥ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺗﻮﺣﻴﺪﻩ
ﺬﻝ ﺟ ْﻬﺪﻩ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷ ْﻭﺛﺎ ِﻥ{ ﻫﻤﺎ ﺑﻤﻌﻨﻰ }ﻟَﻴْﻼ ﻭﻧ َﻬﺎﺭﺍ ﺣﺘﻰ ﺑَ َ ْ ﻲ ﻋِﺒﺎﺩﺓ ِ
}ﻭﻧﻬ ِ
ﺘﻬﺎ َﺩﻩ ،ﻭﻟﻢ ﻳُﻔ ّﺮ ْﻁ ﺑﺎﻟ َﻜ ْﺴﻞ َﻭﺍﻟﺘ ﱠﻮﺍﻧﻲ }ﻟِﻬ َﺪﺍﻳﺔ ﺃﻋﻄﻰ ﻗُ ﱠﻮﺗَﻪ ْ
ﻭﺍﺟ َ ﺟ ﱠﺪ ُﻩ{ ﺃﻱْ :ﻭ ِ
ِ
ﺘﻘﻴﻢ ﻭﺇﻟﻰ َﺟ ّﻨﺔ ﻧَﻌ ٍ
ﻴﻢ{.2 ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻃﺮﻳﻖ ُﻣ ْﺴ ٍ
ﻗﺪﻳﻤﺎ ﻭﺣﺪﻳﺜًﺎ ﻓﻲ ﺃﻥ ﻧﺒﻴﻨﺎ €ﺭﺃﻯ ﺭﺑﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺩﻭﻥ
ً ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎء }{1
ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺨﻠﻖ ﺑﻌﻴﻦ ﺭﺃﺳﻪ ،ﺃﻭ ﺑﻌﻴﻦ ﻗﻠﺒﻪ ﻓﻘﻂ ،ﻭﺍﻟﺬﻱ ﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﺭﻭﺍﻳﺔ:
)ﺃﻧﻪ ﺭﺁﻩ ﺑﻌﻴﻦ ﺑﺼﺮﻩ() .ﻣﻨﺢ :ﺻـ * .(218-217
ﻓﺎﺟﺘﻤﻌﺖ ﻗﺮﻳﺶ ﺇﻟﻰﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻨﺪ ﺃﺑﻲ ﻃﺎﻟﺐ ﻳﺪﻋﻮﻩ ﺇﻟﻰ ﺍﻹﺳﻼﻡْ ، }{2
ﺃﺑﻲ ﻃﺎﻟﺐ ﻳﺮﻳﺪﻭﻥ ﺑﺎﻟﻨﺒﻲ ُ €ﺳﻮءﺍ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ :ﺣﻴﻦ ﺗﺮﻭﺡ ﺍﻹﺑﻞ ﻓﺈﻥ ﺣﻨﺖ ﻧَﺎﻗﺔ ﺇﻟﻰ
ﻓﺼﻴﻠﻬﺎ ﺩﻓﻌﺘﻪ ﺇﻟﻴﻜﻢ .ﻭﻗﺎﻝ:
َ ﻏﻴﺮ
ﻟﻦ ﻳَﺼﻠُﻮﺍ ﺇﻟﻴﻚ ﺑﺠﻤﻌﻬﻢَ ...ﺣﺘﻰ َ
ﺃﻭﺳﺪ ﻓﻲ ﺍﻟﺘﺮﺍﺏِ َﺩﻓﻴﻨًﺎ ﻭﺍﷲ ْ
ﻓﺄﺻ َﺪﻉ ﺑﺄ ْﻣﺮِﻙ َﻣﺎ ﻋﻠﻴﻚ ﻏﻀﺎﺿﺔَ ...ﻭ ﺃ ﺑْﺸﺮ ﻭﻗﺮ ﺑﺬﺍﻙ ﻣﻨﻚ ُﻋﻴﻮﻧﺎ
ْ
ﺻﺪﻗﺖ ﻭﻛﻨﺖ ﺛﻢ ﺃﻣﻴﻨﺎ ﻭ َﺩ ﻋﻮﺗﻨﻲ ﻭﺯﻋ ْﻤﺖ ﺃﻧﻚ ِ
ﻧﺎﺻﺤﻲ ...ﻭﻟﻘﺪ َ
ﻣﻦ ﺧﻴْﺮ ﺃ ْﺩ ﻳﺎﻥ ﺍﻟﺒَﺮ ﻳّﺔ ﺩ ِﻳﻨَﺎ
ﻣﺤﺎ ﻟﺔ ﺇ ﻧﻪ ْ ...
ﻭ َﻋﺮ ْﺿﺖ ﺩ ﻳﻨًﺎ ﻻ َ
ﻟﻮﺟ ْﺪ ﺗﻨﻲ ﺳﻤﺤﺎ ﺑﺬﺍﻙ ُﻣﺒﻴﻨﺎ.
َ ﻼﻣﺔ ﺃﻭ ﺣﺬﺍ ﺭِ ﻱ ﺳﺒﺔ...
ﺍﻟﻤ َ
ﻟ ْﻮ ﻻ َ
}ﻏﻀﺎﺿﺔ ﺃﻱ :ﻧﻘﺺ{) .ﻣﻮﺍﻫﺐ.(224-223/1 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 90
...........................................
)ﺍﻋﺒُﺪُﻭﺍ ﺍﷲ َ َﻭﻻ ﺗُﺸْ ﺮِﻛُﻮﺍ ﻓﻜﺎﻥ ﻳَﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻲ َﻣﻨﺎﺯﻟﻬِﻢ ﻳﻘﻮﻝْ :
ﺍﻟﺸﻌﺮ، ﺑﺎﻟﺴ ْﺤﺮَ ،ﻭ ﱢﻭﺭﺍﺋَﻪ ﻳُﺤ ّﺬ ُﺭ ﻣﻨﻪ ﺣﺘﻰ َﺭ َﻣ ْﻮ ُﻩ 1ﱢ
ﺑِﻪِ َﺷﻴْﺌًﺎ(َ ،ﻭﺃﺑﻮ ﻟَﻬﺐ َﻋ ﱡﻤﻪ َ
ﻓﻌ ّﺰ ﺑﻪِ،4ﻣﻦ ﺍﻟﻨﺒ ّﻮﺓَ ،
ﺳﺖ َ ﺃﺳﻠﻢ َﻋ ﱡﻤﻪ ﺣﻤﺰ ُﺓَ ÷ 3ﺳﻨﺔ ﱟ ﺍﻟﻜﻬﺎﻧَﺔَ ،2ﻭﺍﻟﺠﻨُﻮﻥ ،ﺛﻢ ْ َﻭ َ
ﺶ ﻗﻠﻴﻼً ،ﻭﺃﺳﻠﻢ ﻋﻤﺮ ÷ ﺑ َ ْﻌ َﺪ ﺇﺳﻼﻡ َﺣ ْﻤﺰ َﺓ ﺑﺜﻼﺛﺔ ﺃﻳّﺎﻡ ﻓﻌ ّﺰ ﻭ ُﻛ ّﻔﺖ 5ﻋﻨﻪ ﻗُ َﺮﻳْ ٌ
ﻭﺍﻟﺴﺮﺍﻳَﺎ َﻭﻏ َﺰﺍ
ﻮﺙ ﱠ ﻭﺻ ّﺪﻗ ُﻪ ﺃ ْﻫﻠُﻬﺎ ،ﺛﻢ ﺃﺭﺳﻞ ﺍﻟﺒُ ُﻌ َ
ﺛﻢ َﻫﺎﺟﺮ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ َ ﻛﺜﻴﺮﺍّ ،
ً
ﻓﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻓﺘَ ّﻢ ﺃﻣﺮ ُﻩ َﻭﻛ ﱠﻤﻞ ﺩِﻳﻨ َ ُﻪ، ﺑِﻨ َ ْﻔﺴﻪ َﻭﺍﻟ ُﻤ ْﺴﻠﻤﻴﻦ ،ﺛﻢ ﻓﺘﺢ َﻣﻜﺔ ﺷ ّﺮ َ
ﻓﺴﺒْﺤﺎﻥ ﺍﻟﺬﻱ ﺃﻛﺮﻡ ﻧَﺒﻴﱠﻪ ﺑﻤﺎ ﻻ ﻳَﺒْﻠُﻐُﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢُ ،
ﺍﻟﻮ ْﻫ ُﻢ َﻭﻻ ﻳُﺤﻴﻂ ﺑﻪ ﺍﻟ َﻔ ْﻬ ُﻢ.َ
ﺃﻱ :ﺍﻟﻨﺒﻲ .€ }{1
ﺃﻱ :ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻜﺘﻒ .ﻣﻨﻪ. }{2
ﺣﻴﻦ ﺃﺳﻠﻢ:
َ ﻭﻗﺎﻝ ﺣﻤﺰﺓ ÷ }{3
ﺍﻟﺤﻨﻴﻒ
ﺇﻟﻰ ﺍﻹﺳﻼﻡِ َﻭﺍﻟﺪﻳﻦ َ ... ﺕ ﺍﷲ ﺣﻴﻦ ﻫﺪﻯ ﻓﺆﺍﺩِﻱ
َﺣ ِﻤ ْﺪ ُ
ﺧﺒﻴــﺮ ﺑﺎ ﻟﻌﺒَﺎ ﺩ ﺑﻬِــﻢ ﻟﻄﻴﻒ
ٌ ... ﺭﺏ َﻋﺰﻳــﺰ
ﻣــﻦ ّ
ﻟﺪﻳــﻦ َﺟــﺎء ْ
ﺍﻟﺤﺼ ِ
ﻴﻒ ِ ﺗﺤﺪﺭ َﺩ ْﻣــﻊ ﺫﻱ ﺍﻟﻠﺐ ... ﺇ ﺫ ﺍ ﺗﻠﻴــﺖ ﺭ ﺳــﺎ ﺋﻠﻪ َﻋﻠﻴﻨــﺎ
ﺍﻟﺤــﺮﻭﻑ
ُ ُﻣﺒﻴّﻨــﺔ ﺑﺂﻳــﺎﺕ ... ُ
ﺭﺳــﺎﺋﻞ َﺟﺎء ﺃﺣﻤﺪ ﻣﻦ ﻫﺪﺍﻫﺎ
ﺍﻟﻌﻨﻴﻒ
َ ﻓﻼ ﺗﻐﺸُ ﻮﻩ ﺑﺎﻟ َﻘ ْﻮﻝ ... ﻭﺃﺣﻤﺪ ُﻣ ْﺼﻄﻔﻰ ﻓﻴﻨﺎ ُﻣﻄﺎﻉ
ﺑﺎﻟﺴــﻴُﻮﻑ.
ﻓﻴﻬﻢ ّ
ْ ﻭﻟ ّﻤــﺎ ﻧﻘﺾ ... ﻓــﻼ ﻭ ﺍ ﷲ ِ ﻧ َُﺴــﻠﱢﻤﻪ ﻟﻘــ ْﻮ ﻡ
)ﻣﻮﺍﻫﺐ.(230/1 :
ﺃﻱ :ﻗَﻮِﻱ. }{4
ﺃﻱ :ﺍﻣﺘﻨﻌﺖ. }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺃﺧﻼﻕ ﺍﻟﻨﺒﻲ €
91
Â2”i<›Ç¬Ê<9fl÷]<—¯}_<·^Èe<ª<ÿí
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎ ِﻥ ﺃَﺧْ ﻼ ِ
ﻕ ﺍﻟ ّﻨﺒﻲ{ €
ﺍﻟﻤ ْﻔﺘﻮﺡ ﺍﻷﻭﻝ؛ ﺍﻷﺻﻞ َ ﻑ ﻓﻲ ْ ﻓﺴﻜُﻮﻥ ﺃﻭ ﺿ ﱟﻢ ُ -ﻣﺮﺍﺩِ ٌ َﺟ ْﻤ ُﻊ ﺧُ ﻠ ُ ٍﻖ -ﺑﻀ ﱟﻢ ُ
ﺑﺎﻟﺒﺼﺮ ،ﻭﺍﻟﻤﻀ ُﻤﻮﻡ:2 َ ﺍﻟﻤﺪﺭﻛﺔ
َ ﺍﻟﺼﻮﺭ
ﺑﺎﻟﻬﻴْﺌﺎﺕ َﻭ ﱡ ﻮﺡَ :1 ﺺ ﺍﻟﻤﻔﺘُ ُ ﻟﻜﻦ ﺧُ ّ
ﻭﺍﻟﺴﺠﺎﻳﺎ ﺍﻟﻤﺪﺭﻛﺔ ﺑﺎﻟﺒَﺼﻴﺮﺓ ،ﻓﻬﻮَ :ﻣﻠَﻜ ٌﺔ ﻧ َ ْﻔ َﺴﺎﻧﻴّﺔ ﻳَﻨﺸﺄ ﻋﻨﻬﺎ َﺟﻤﻴﻞُ ﱠ ﺑﺎﻟ ُﻘ َﻮﻯ
ﺍﻟﻌ ْﻘﻞ -ﻭﻛﺎﻥ ﺗﺎﺑﻌﺎ ﻟﻜﻤﺎﻝ َ ﺍﻷﻓﻌﺎﻝ ﻭﻛﻤﺎ ُﻝ ﺍﻷﺣﻮﺍ ِﻝَ ،ﻭﻟ ّﻤﺎ ﻛﺎﻥ ﻛﻤﺎ ُﻝ ﺍﻟﺨُ ﻠُﻖ ً
ﺍﺧﺘﺺ ﺑﻜ ْﻮﻧﻪِ ﻋﻠﻰ ﺧُ ﻠُ ٍﻖ َﻋﻈﻴ ٍﻢ ﻛﻤﺎ ﻗﺎﻝ ّ ﻛﻤﺎﻟ ُﻪ ﻓﻴﻪ €ﺑﺤﻴﺚ ﻻ ﻏﺎﻳ َﺔ ﻟﻪ -
ﺍﺧﺘﺺ ﺑﺎﻟﺠﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ - ﱠ ﺗﻌﺎﻟﻰ :ﱫn m l kﱪ ،3ﻭﺳ ﱡﺮ ُﻩ :ﺃﻧﻪ €ﻟ َ ّﻤﺎ
ﻻ ﻋﻠﻰ ﺍﺗّﺼﺎﻓﻪِ ﺑﺎﻟﺠﻤﺎﻝ ِ
ﺍﻟﺒﺎﻃﻦ؛ ﺑﻤﺎ ﻟﻢ ﻳﺸﺎﺭ ْﻛ ُﻪ ﻣﺨﻠﻮﻕ -ﻛﺎﻥ ﺩﺍ ٌّ ﺑﻤﺎ ﻟﻢ ﻳُﺸﺎﺭﻛﻪ
ﺍﻟﻌﺎﻟﻤﻴﻦ
َ ﺟﻤﻴﻊ
َ ﺍﻟﺨ ْﻠﻖَ ،ﻭ َﻭ ِﺳ َﻊ ﺧُ ْﻠ ُﻘﻪ َﻣﺨﻠﻮﻕٌ ﺃﻳﻀﺎَ ،ﻭﻣ ِ ْﻦ ﺛ َّﻢ ﺑُﻌﺚ ﺇﻟﻰ ﺟﻤﻴﻊ َ
ﺍﻟﺤﻖ ﺃﻱ :ﺭ ﱡﺩ ُﻩ ﻋﻠﻰّ ﻭﺍﻟﻜﺒْ ُﺮ :ﺑﻄَ ُﺮ ِ ﻛﺒﻴﺮﺍ، } َﻭﻋ َﺪ ُﻡ ﺗﻜﺒﱡﺮﻩ{ ﺍﻟﺘﻜﺒ ﱡ ُﺮَ :ﻋ ﱡﺪ ﻧ َ ْﻔﺴﻪ
ً
ﻭﺿ ّﺪ ُﻩ :ﺍﻟﺘﻮﺍﺿﻊ،ﺍﺣﺘﻘﺎﺭ ُﻫ ْﻢِ ، ﻤﺺ ﺍﻟﻨﺎﺱ -ﺑﺎﻟﺼﺎﺩ ﻭﺍﻟﻄﺎء -ﺃﻱْ : ﻗَﺎﺋِﻠﻪِ ،ﻭ َﻏ ُ
ﺍﻟﻤﺪْﺡ َﻭﺍﻟﺬ ّﻡ ﻋﻨﺪﻩ ﺇﻥ ﻛﺎﻥ ﻣﻊ ﺍﻟﺤﻖ. ﻭﺃﻣﺎﺭﺓ ﺍﻟ ُﻤ ِ
ﺍﺳﺘﻮﺍ ُء َ ﺘﻮﺍﺿﻊْ :
ﻛﻤﺎﻻﺕ ﻧﺒﻴﻨﺎ €ﻭﺷﻤﺎﻳﻠ ُ ُﻪ ﻭﻣﻨﺎﻗﺒﻪ ﻭﻓﻀﺎﺋﻠﻪ ﺑﺤﻴﺚ ﻻ ﻳ ُ ْﺤﺼﻴﻬﺎ ﻋﺪﱞ ُ ﻭﻟﻤﺎ ﻛﺎﻧﺖ
ﻒ ﺟﻤﻠ ٍﺔ 4ﻣﻨﻬﺎ -ﺍﻗْﺘﺼﺮ ﺍﻟﻤﺆﻟ ﱢ ُ
ﺘﺼﺮ ﻟﺬﻛﺮ ْ ﺴﻊ ﻫﺬﺍ ﺍﻟ ُﻤﺨْ ُ ﻭﻻ ﻳُﺤﻴﻂ ﺑﻬﺎ ﺣﺪﱞ -ﻭﻟﻢ ﻳ َ ْ
ﻋﻠﻰ ﻧَﺒْﺬﺓ ٍ 5ﻣﻨﻬﺎ؛ ﺗﻜﻮﻥ ﻗ َﺪ ًﺭﺍ ﺻﺎﻟﺤﺎ ﻟﺘَﻨْﺒﻴﻪِ ﺍﻟﻤﻮﻓﱢ ِﻖ ﻟﻴ ْﻬﺘ ﱠﻢ ﻟﻠ ُﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺘّﺨﻠﱡ ِﻖ ﺑﻤﺜْﻞ
ﻮﺍﺿﻌﻪِ ﻓﻘﺎﻝ: ﺃﺧﻼﻗﻪِ ﺑﺎﻟﻤﺠﺎ َﻫﺪﺓ 6ﻭﺍﻟﺮﻳﺎﺿﺔ ،ﻓﺬﻛﺮ ﺃﻭﻻ ﻣﺎ ﻳﺪ ُّﻝ ﻋﻠﻰ ﻏﺎﻳﺔ ﺗ َ ُ
* ﺃﻱ :ﺧﺺ ﺍﻟﺨﻠﻖ ﺍﻟﺬﻱ ﺑﺎﻟﻔﺘﺢ. }{1
* ﺃﻱ :ﺧﺺ ﺍﻟﺨﻠﻖ ﺍﻟﺬﻱ ﺑﺎﻟﻀﻢ. }{2
ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ :ﺍﻵﻳﺔ .4 }{3
ﺃﻱ :ﺍﻟﺠﻤﻴﻊ. }{4
ﺃﻱ :ﻗ ِ َﺪ ٍﺡ .ﻡ. }{5
ﺃﻱ :ﺍﻟﻘﺼﺪ. }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 92
ﻓﻜﺎﻥ ﻳﺮﻛﺐ ﺍﻟﺤﻤﺎﺭ ﻣﻮﻛﻮﻓﺎ ﻋﻠﻴﻪ ﻗﻄﻴﻔﺔ ،ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ
ﻋﻠﻮ ﻣﻨﺼﺒﻪ ﻳﺴﺘﺮﺩﻑ ﺍﻟﺮﺟﻞ...........................،
ﺍﻟﺤﻤﺎﺭ ﻭ ِﻭ َﻛﺎﻓﻪ -ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ ﺍﻟﺤﻤﺎ َﺭ َﻣ ْﻮ ُﻛﻮﻓﺎ{ ﺇﻛﺎﻑ ِ َﺐ ِ }ﻓﻜﺎﻥ 1ﻳﺮﻛ ُ
ﻟﻬﺎ :-ﺍﻟﺒَ ْﺮ َﺫ َﻋ ُﺔ ،2ﻭﻫﻲ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﺫﺍﻝ ُﻣ ْﻌﺠﻤﺔ ﺃﻭ ُﻣ ْﻬﻤﻠﺔ ﻭﺿ ّﻤ َﻬﺎ ﻭﺑﺎﻟﻮﺍﻭ ﺑ َ َﺪ َ
ِ ِ
ﻛﺎﻟﺴ ْﺮﺝ ﻟﻠ َﻔ َﺮﺱ }ﻋﻠﻴﻪ ﱠ ﻟﻠﺠ َﻤﻞﺲ ﻳ ُ ْﺠﻌﻞ ﺗﺤﺖ ﺍﻟ ّﺮﺣﻞ ،ﻭﻫﻮَ :3 ﻭﻓﺘﺤ َﻬﺎ :-ﺣ ْﻠ ٌ
ﺍﻟﺴ َﺪﻯ 4ﻣِﻦ ﻏﻴﺮ َﻗﻄﻴ َﻔ ٌﺔ{ ﻭﻫﻲ :ﻛِﺴﺎء ﻟﻪ َﺧ ْﻤﻞ ﺃﻱ :ﺧﻴُﻮﻁٌ ﺑﻄَﺮﻓﻪِ ﺍﻟ ُﻤ ْﺮ َﺳﻠﺔ ﻣ ِ َﻦ ﱡ
ﺍﻟﺮﺟﻞَ { ﺃﻱ: ﺩﻑ ّ ﺭﺟﺘﻪِ }ﻳَ ْﺴﺘَ ْﺮ ُ ﻟ ُ ْﺤﻤﺔ 5ﻋﻠﻴﻬﺎ }ﻭﻛﺎﻥ €ﻣﻊ ُﻋ ُﻠ ﱢﻮ َﻣﻨْ َﺼﺒﻪ ِ{ ﺃﻱَ :ﺩ َ
ﻒ ﺍﻟﺮﺍﻛﺐ ﺑﺈ ْﺫﻧﻪِ ،ﻓﻘﺪ ﻛﺎﻥ َ €
ﺗﺎﺭ ًﺓ ﺍﻟﺮﺍﻛﺐ َﺧ ْﻠ َ
ُ ﺁﺧﺮ ،ﻭﺍﻟ ﱠﺮﺩﻳﻒ: ﻳﺮﻛﺐ ﻣﻌﻪ ُ ُ
ﺣﻤﺎﺭﺍ َﻋﺮﻳًّﺎ ﻛﻤﺎ ُﺭﻭﻱ: ً ﺐ ﻭﻳﺮﺩﻑ َﺧ ْﻠﻔﻪ ﺁﺧﺮ ،ﻭﺗﺎﺭ ًﺓ ﻳَﺮ َﻛ ُ ﺣﻤﺎﺭﺍ َﻣ ْﻮﻛُﻮﻓﺎ ْ ً ﻳﺮﻛﺐ
ُ
ﻚ( )ﺃﺃﺣ ِﻤ ُﻠ َ
ْ ﺎﺭﺍ َﻋﺮِﻳًّﺎ ﻭﻣﻌﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻓﻘﺎﻝ ﻟﻪ: }ﺃﻧﻪ َ €ﺭﻛِﺐ ﺇﻟﻰ ﻗُﺒَﺎء ِﺣ َﻤ ً
ﺐ ﻓﻠﻢ ﻳ ْﻘ ِﺪﺭ ﺛﺐ 6ﻟﻴﺮ َﻛ َ ﻓﻮ َﺐ(َ ، ﻓﻘﺎﻝَ :ﻣﺎ ﺷﺌﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﻘﺎﻝ) :ﺍ ْﺭ َﻛ ْ
ﺭﻛﺐَ ﻭﻓﻌﻞ ﻣﺜﻠﻪ ،ﺛﻢ ﺐ 8؛ َ ﻤﻴﻌﺎ ،ﺛﻢ ﺭﻛِ َ ﻗﻌﺎَ 7ﺟ ً
ﻓﻮ َﺘﻤﺴﻚ ﺑﺮﺳﻮﻝ ﺍﷲ َ € ﻓﺎﺳ َ ْ
ﺑﻌﺜﻚ ﺑﺎﻟﺤﻖ ﻣﺎ َﺭ َﻣﻴْﺘﻚ ﺛﺎﻟﺜﺎ{. ﻣﺜﻞ ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﻻ ،ﻭﺍﻟﺬﻱ َ ﻭﻗﺎﻝ ﻟﻪ َ
ﻮﻡ ﺑَﻨﻲ ﻗُ َﺮﻳْ َﻈﺔ 9ﻋﻠﻰ ﺣﻤﺎ ٍﺭ ﻣﺨﻄﻮﻡ ﺑ ِ َﺤﺒْﻞ َﻭﻣ ِ ْﻦ ﻏﺎﻳﺔ ﺗ َ ُ
ﻮﺍﺿﻌﻪ ُ :€ﺭ ُﻛﻮﺑُﻪ ﻳ َ َ
ﺸﺮ ﺍﻟﻨ ﱠﺨْ ﻞ ،ﻋﻠﻴﻪ ﺇﻛﺎﻑ ﻣِﻦ ﻟﻴﻒ؛ ﻷﻥ ُﺭﻛﻮﺑﻪ ﻋﻠﻴﻪ ﻳﻮﻣﺌ ٍﺬ - ﻴﻒ ،ﻭﻫﻮ :ﻗ ِ ُ ﻣِﻦ ﻟ ِ ٍ
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﻭﻗﻴﻞ :ﻣﺎ ﺗﺤﺘﻪ ،ﻭﻗﻴﻞ :ﻣﺎ ﻓﻮﻗﻪ) .ﻓﺘﺢ(. }{2
ﺃﻱ :ﺍﻟﺮﺣﻞ. }{3
ﺍﻟﺴ َﺪﻯ َ -ﺭ ِﭼ ْﻝ} ،ﻋﺠﻢ{.
ﱡ }{4
ﻟﺤﻤﺔ ُﻋﻨ ْ ُﺪ ْﻝ} ،ﻋﺠﻢ{. }{5
ﻓﻮﺛﺐ َﻛﻨْـ َﮋ َﻥ} ،ﻋﺠﻢ{. }{6
ﺃﻱ :ﻋﻠﻰ ﺍﻷﺭﺽ. }{7
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ* . }{8
ﻗﺮﻳﻈﺔ -ﻗﺒﻴﻠﺔ ﻛﺎﻧﺖ ﻗﺮﺏ ﺍﻟﻤﺪﻳﻨﺔ ،ﺣﺎﺻﺮﻫﻢ ﺭﺳﻮﻝ ﺍﷲ €ﺑﻌﺪ ﻭﻗﻌﺔ ﺍﻷﺣﺰﺍﺏ ،ﻓﻨﺰﻟﻮﺍ }{9
ﻋﻠﻰ ﺣﻜﻢ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻓﺤﻜﻢ :ﺑﺄﻥ ﺗ ُﻘﺘﻞ ﺭﺟﺎﻟﻬﻢ ،ﻭﺗﻘﺴﻢ ﺃﻣﻮﺍﻟﻬﻢ ،ﻭﺗﺴﺒﻰ ﺫَﺭﺍﺭﻳﻬﻢ،
ﻭﺣﻔِﺮ ﻟﻬﻢ ﺃﺧﺪﻭﺩﺍ ،ﻓﻀﺮﺑﺖ ﺃﻋﻨﺎﻗ ُﻬ ْﻢ ،ﻭﻛﺎﻧﻮﺍ ﻣﺎ ﺑﻴﻦ
ﻓﺄﻣﺮ €ﺑﻬﻢ ﻓﺄ ْﺩﺧﻠﻮﺍ ﺍﻟﻤﺪﻳﻨﺔُ ،
ﺳﺘﻤﺎﺋﺔ ﺇﻟﻰ ﺳﺒﻌﻤﺎﺋﺔ؛ ﻭﺍﷲ ﺃﻋﻠﻢ .ﻣﻨﻪ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺃﺧﻼﻕ ﺍﻟﻨﺒﻲ €
93
ﻭﻳﺨﺼﻒ ﺍﻟﻨﻌﻞ..................................،
ﻭﻗﺪ 1ﻇَ َﻬﺮ ﻟﻪ ﻣِﻦ 2ﺍﻟﻨ ﱡﺼﺮﺓ ﻋﻠﻴﻬﻢَ ،ﻭﺍﻟ ﱠﻈﻔَﺮ ﺑﻬﻢ ﻭﺑﺄ ْﻣﻮﺍﻟﻬﻢ ،ﻣﺎ ﻳَﻔُﻮﻕ 3ﻋﻠﻰ َ
ﺍﻟﺤ ْﺼﺮ
ﺍﻟﺨﻀﻮﻉ ،ﻭﻣِﻦ ﺫﻟﻚ ﺃﻳﻀﺎَ :ﺣ ﱡﺠ ُﻪ 5ﻋﻠﻰ َﺭ ْﺣﻞ ُ -ﻳﺪ ُّﻝ 4ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﺘ ﱠﻮﺍﺿﻊ ﻭﻧِﻬﺎﻳ ِﺔ
ﺭﺍﻫﻢ ،ﻗﺎﺋﻼً) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ْ
ﺍﺟ َﻌ ْﻠ ُﻪ َﺣ ًّﺠﺎ ﻻ ﺙ ﻭﻋﻠﻴﻪ ﻗَﻄﻴﻔَﺔ ﻻ ﺗ َُﺴﺎﻭﻱ ﺃﺭﺑﻌ َﺔ َﺩ َ
ﱟ 6
َﺭ
ﱠﻔﻴﺴﺔ
ﺣﺞ ﻋﻠﻰ ﺍﻟﻤﺮﺍﻛﺐ ﺍﻟﻨ َ ﺎء 7ﻓِﻴﻪِ َﻭﻻ ُﺳ ْﻤ َﻌ َﺔ( ،ﺇﺫ ﻻ ﺗَﺘﻄ ﱠﺮ ُﻕ ّ
ﺍﻟﺴ ْﻤ َﻌ ُﺔ ﺇﻻ ﻟ ِ َﻤ ْﻦ ّ ﺭِﻳ َ َ
ْﺖ ﺍﻟﻨ ﱠ ْﻌﻞ -ﺑﺎﻟﺨﺎء ﺍﻟ ُﻤ ْﻌﺠﻤﺔ ﻒ ﺍﻟ ّﻨ ْﻌﻞ{ ﻣِﻦ َ
ﺧﺼﻔ ُ ﺼ ُ ِ
ﺍﻟﻔﺎﺧﺮﺓ} 8ﻭﻳَ ْﺨ ِ ِ
ﺍﻟﻤﻼﺑﺲ َﻭ
ﻭﺍﻟﺨﺼﻒ:ْ ﻣﺨﺼﻮﻓﺔٌ، ُ ﺧﺼﻴﻔﺔ ﺑﻤﻌﻨﻰ ﻭﺍﻟﺼﺎﺩ ﺍﻟ ُﻤ ْﻬﻤﻠﺔ َ -ﺧﺮ ْﺯﺗ َُﻬﺎ ،ﻓﻬﻲ :ﻧ َ ْﻌﻞ ِ
َ
ﻳﻀ ُﻊ ﻃَ ﺎﻗًﺎ ﻓَ ْﻮﻕ ﻃﺎ ٍﻕ ،ﻓﻴُ ْﺴﺘﻔﺎﺩ ﻣﻨﻪ :ﺃﻥ ﺼﻒ ﻫﻨﺎَ : ﻭﺍﻟﺠﻤﻊ ،ﻓﻤﻌﻨﻰ ﻳﺨْ ُ ُ ﺍﻟﻀ ﱡﻢ
ﺖ ﺑﻪ ﺍﻟﻘ َﺪ ُﻡ ﻣِﻦ ﺍﻷﺭﺽ، ﺃﻛﺜﺮ ،ﻭﺍﻟﻨﻌﻞ :ﻣﺎ َﻭﻗﻴَ ْ ِ
ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣ ْﻦ ﻧ َ ْﻌﻠَﻴْﻪ ﻃﺎﻗَﻴْﻦ ﺃﻭ َ
ﻓﻲ ﻓﻤﻌﻠﻮﻡ؛ ﻷﻥ ﻒ ،ﻭﺃﻣﺎ ﺍﻟﺘﻐﺎﻳﺮ ﺍﻟ ُﻌ ْﺮ ّ ﻭﺑﻬﺬﺍ ﺍﻟﻘﻴْﺪ ﻳ ُ ْﻌﻠﻢ ﺍﻟﺘﻐﺎﻳُﺮ ﻟﻐﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺨُ ّ
ﺴﺢ 11ﻋﻠﻴﻪ ،ﻭﺍﻟﻨﻌﻞ: ﻧﺤﻮِﻩ؛ ﻭﻳ ُ ْﻤ ُ ﺪﺍﺱ 9ﺃﻱ :ﻓَﺎﻓُﻮﺵَ 10ﻭ ْ ﺍﻟﻤ ِ ﺒﺲ ﻓﻲ َ ﻒ :ﻣﺎ ﻳ ُ ْﻠ ُﺍﻟﺨُ ﱠ
ﺒﻌﻴْﻦ
ﺇﺻ َ ﻣﺎ ﻳﺘ َّﺨﺬ ﻣِﻦ ِﺟ ْﻠﺪ ﺍﻟﺒَﻘﺮ ﻋﻠﻰ ِﻭﺯﺍﻥ ﺑ َ ْﻄ ِﻦ ﺍﻟﻘ َﺪﻡِ ،ﻭﻳ ُ ْﺠ َﻌﻞ ﻟﻪ ِﺷﺮﺍﻛﺎﻥ ﺑﻴﻦ ْ
ﺍﻟﻌﻘْﺐِ ،ﻓﻴُ ْﺮﺑَﻂ ﺍﻟﺸﺮﺍﻛﺎ ِﻥ ﺑﻬﺬﺍ ﺍﻵﺧﺮ ﺃﻭ ﻳ ُ ْﺠﻌﻞ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟ َﻘﺪﻡ ﻧﺤﻮ ﻣﻦ َ ﻭﺷﺮﺍﻙ َ
ﺍﻟﺴﺒْﺖ ،12ﻭﻳُﺘّﺨﺬ ﻟﻺﺑﻬﺎﻡ ﻧﺤﻮ ﺍﻟ ِﺤﻠﻘﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺎﺑﻊ ﻣ ِ ْﻦ ﻧﺤﻮ ﱢ ﺃﺻ َ ِ
ﺛﻼﺛﺔ َ
ﻛﺜﻴﺮ ﻭﻻ ﻳُﻮﺟ ُﺪ ﻓﻲ ﺩِﻳَﺎﺭﻧﺎ. ﻳَﻠْﺒﺴ ُﻪ ﺍﻟ ُﻤ ْﺤﺮِ ُﻡ ،ﻭﻫﻮ ﻓﻲ ﺍﻟ ِﺤﺠﺎﺯ ٌ
ﻭﻗﺪ -ﺣﺎﻝ. }{1
ﻣ ِ َﻦ -ﺑﻴﺎﻥ )ﻣﺎ( ﺍﻵﺗﻲ. }{2
ﺃﻱ :ﻳَﻌﻠﻮ} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{. }{3
ﺃﻥ.ﻳﺪﻝ -ﺧﺒﺮ ّ }{4
ﺃﻱ :ﺭﺍﻛﺒﺎ. }{5
ﺭﺙ ﺍﻟﻬﻴﺌﺔ ،ﻭﻓﻲ ﻫﻴﺌﺘﻪ ﺭﺛﺎﺛ ٌﺔ ،ﺃﻱ :ﺑﺬﺍ َﺫ ٌﺓ} .ﺹ{. ِ ﺙ ﺍﻟﺸﻲء ﺍﻟﺒﺎﻟﻲ ،ﻭﻓﻼﻥٌ ﱡ ﺍﻟﺮ ﱡ }{6
َ
ﻌﻤﻞ ﻟﻴ َ ْﺴ َﻤ َﻊ ﺍﻟﻨﺎﺱ ﻳ ﺃﻥ ُ:
ﺔ ﻌ ﻤ ﻭﺍﻟﺴ
ﱡ ْ َ ، ﺍﻟﻨﺎﺱ
ُ ﻩ ﺮﺍ ِ
ﻴ ﻟ
َ َ َ َ ُﻞﻌﻤ ﻳ ﻛﺄﻥ ٍ ﻡ ﻣﺬﻣﻮ ٍ
ﻟﻐﺮﺽ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺮﻳﺎء: }{7
َ َ
ﺐ ﺑﺈﺣﺴﺎﻥ ﺃﻭ َﻣﺪﺡ ﺃﻭ ﻟﻌﻈﻢ ﺟﺎﻫﻪ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ،ﻭﻛﻞ ﺫﻟﻚ ُﻣﻮ ِ
ﺟ ٌ ٍ ﻋﻨﻪ ﺑﺬﻟﻚ ﻓﻴُﻜﺮِﻣﻮﻩ
ﺍﻟﻌ َﻤﻞِ) .ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ(. ﻟﻠﻔﺴ ِﻖ؛ ُﻣ ْﺤﺒِﻂ ﻟﺜﻮﺍﺏ َ
ْ
ﻭﺍﻣﺎ ﻣﻦ ﺑﻤﺜﻞ ﺣﺎﻟﻪ €ﻓﻼ ﻳﺘﻄﺮﻕ ﺇﻟﻰ ﻣﺜﻞ ﺣﺠﻪ ﺷﻲء ﻣﻦ ﺫﻟﻚ .ﻣﻨﻪ. }{8
ﺲ ﻓﻲ ﺍﻟ ﱢﺮ ْﺟﻞِ} .ﻗﺎﻣﻮﺱ{. ﻛﺴﺤﺎﺏ ﺍﻟﺬﻱ ﻳُﻠْﺒ َ ُ ﺍﻟﻤﺪﺍﺱَ : }{9
ﻓﺎﻓﻮﺵ } -ﻋﺠﻢ{. }{10
ﺃﻱ :ﻳﺠﻮﺯ ﺍﻟﻤﺴﺢ. }{11
ﺍﻟﺴﺒْﺖ ،ﺑﺎﻟﻜﺴﺮ ،ﺟﻠﻮﺩ ﺍﻟﺒﻘﺮ ﺍﻟﻤﺪﺑﻮﻏﺔ ﺑﺎﻟ َﻘ َﺮﻅ} .ﻟﻐﺔ{. ﱢ }{12
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 94
...........................................
ﺴﻬﺎﻗﺎﺋﻤﺎ ،ﻭﻳ ُ ْﺤﻤﻞ ﻋﻠﻰ ﻧ َ ْﻌ ٍﻞ ﻳ َ ْﺤﺘﺎﺝ ﻟ ُﺒْ َ ﻓﺎﺋﺪﺓ :ﻧﻬﻰ َﺭ ُﺳﻮ ُﻝ ﺍﷲ َ €ﻋﻦ ﺍﻟﺘﻨ ﱡﻌﻞ ً
ﺍﻟﻴﺪ ،ﻭﻋﻦ ﺍﻟﻤﺸﻲ ﻓﻲ ﻧ َ ْﻌ ٍﻞ َﻭﺍﺣ َﺪﺓ؛ ﻟِﻤﺎ ﻓﻴﻪ ﻣِﻦ ﻗﻠّﺔ ﺍﻟ ُﻤﺮ ﱠﻭﺓ َﻭ ُﻣﺨﺎﻟَﻔﺔ ﺇﻟﻰ ﺇﻋﺎﻧﺔ ِ
ﺍﻹﻧﺴﺎﻥ
َ ﺍﻟﻮﻗﺎﺭِ ،ﺑﻞ ﻓﻴﻪ ﺇﻳﻘﺎ ُﻉ ﻏﻴﺮﻩ ﻓﻲ ﺍﻹﺛﻢ ﻻﺳﺘ ْﻬﺰﺍﺋﻪ ﺑﻪ ،ﻭﻗﺪ ﺃﺭﺷﺪ €ﺇﻟﻰ ﺃﻥ َ
ﺃﺣﺪﺙ ﻓﻲ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳ َ ْﺤﺘﺮ َﺯ ﻣِﻦ ﺇﻳﻘﺎﻉ َﻏﻴْﺮﻩ ِ ﻓﻲ ﺍﻹﺛﻢ ﻣﺎ ﺃﻣﻜﻨ َ ُﻪ ﺑﺄ ْﻣﺮﻩَ ،ﻣ ْﻦ ْ
ﺨﻮﺿﻮﺍ ﻓﻲ ِﻋ ْﺮﺿﻪِ ﻒ؛ ﺣﺘﻰ ﻻ ﻳ َ ُ ﺍﻟﻨﺎﺱ ﺃﻧﻪ َﺭ ُﻋ ََ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻘﺒْﺾ ﻋﻠﻰ ﺃﻧﻔﻪِ ﻟﻴُﻮﻫِﻢ
ﺪﺍﺱ
ﻭﺍﻟﻤ ُ ّ
ﻭﺍﻟﺨﻒ َ ﻓﻴَﺄﺛ ُﻤﻮﺍ؛ ﻭﻷﻥ ﺫﻟﻚ ﻣِﻦ ﻣِﺸْ ﻴَﺔ ﺍﻟﺸﻴﻄﺎﻥَ ،ﻭﻟ ِ ُﻮ ُﺟﻮﻩ ﺃ ُ َﺧ َﺮ َﺫ ُ
ﻛﺮﻭ َﻫﺎ،
ﺴﻬﻤﺎ ﺃﻭ ﺗﺮﻛﻬﻤﺎ ،ﻭﻭﺭﺩ ﺃﻳﻀﺎ :ﺍﻷﻣﺮ ﺍﻷﻣﺮ ﺑﻠ ُﺒْ َ ُ ﻭﻏﻴﺮﻫﻤﺎ ﻛﺎﻟﻨﻌﻞ ﻓﻲ ﺫﻟﻚ ،ﻭﻭﺭﺩ:
ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺑﺘَﻘْﺪﻳﻢ ﺍﻟﻴُ ْﻤﻨﻰ ﻋﻨﺪ ﺍﻟﺘّﻨ ﱡﻌﻞ ،1ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻫﻮ ﻣِﻦ ﺑﺎﺏ ﺍﻟﺘﻜﺮﻳﻢ َ
ﺍﻟﺴﻮﺍﻙ -ﺇﻥ ﻗُ ْﻠﻨَﺎ: ﻭﺍﻟﺨﺮﻭﺝ ﻣِﻦ ﺍﻟﺨﻼء ،ﻭﺭﻛُﻮﺏ ﺍﻟ ّﺪﺍﺑﺔ ،ﻭ ُﻣﺒﺎﺷﺮﺓ ﱢ ُ ﺍﻟﻤ ْﺴﺠﺪ، َ
ْﺪﻳﻢ ﺍﻟﻴُ ْﺴﺮﻯ ﻋﻨﺪ ﺍﻟﻨ ﱠ ْﺰﻉ ،ﻭﻛﺬﻟﻚ ﻛﻞ ﺃﻧﻬﺎ ﻣِﻦ ﺑﺎﺏ ﺍﻟﺘﻄﻬﻴﺮ ،ﻭﻏﻴﺮِ ﺫﻟﻚ .ﻭﺗَﻘ ُ
ﻛﺄﺿﺪﺍﺩ ﺫﻟﻚ ،2ﻭﻣﺒﺎﺷﺮﺓ ﺍﻷﺧﻴﺮ 3ﺇﻥْ ﻗﻠﻨﺎ :ﺃﻧﻬﺎ ﻣِﻦ ﺑﺎﺏ ﻣﺎ ﻫﻮ ﻣِﻦ ﺑﺎﺏ ﺍﻟﺘﱠﻘْﺬﻳﺮ ْ
ﻣﺎﻟﻚ :ﺃﻧﻪ ﻻ ﻳُﺘﺴ ﱠﻮﻙ ﻓﻲ ﺍﻟﻤﺴﺠﺪ. ٍ ﺍﻟﺘ ﱠ ْﻘﺬﻳﺮ 4ﻛﺎﻻ ْﻣﺘِﺨﺎﻁ ،ﻭﻣ ِ ْﻦ ﺛ ّﻤﺔ ُﺣ ِﻜﻲ ﻋﻦ
ﺍﻟﻨﻌﻞ ،ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ﻳَﻤﺸﻲ َﺣﺎﻓﻴًﺎ؛ ﻻ
َ ﺲ
ﻭﺍﻋﻠﻢ :ﺃﻥ ﺍﻟ ُﻤ ْﺼﻄﻔﻰ €ﻛﺎﻥ ﻳَﻠﺒَ ُ
ﺍﻷﺟﺮِ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺤﺎﻓﻆ ﺗﻮﺍﺿﻌﺎ ﻭﻃﻠﺒًﺎ ﻟ ِ َﻤﺰﻳﺪِ ْ
ً ﺍﺕِﺳﻴﱠﻤﺎ ﺇﻟﻰ ﺍﻟﻌﻴﺎ َﺩ ِ
َ
ﺍﻟﻌِﺮﺍﻗﻲ 5ﻓﻲ )ﺃﻟْﻔِﻴﱠﺘﻪِ( 6ﺑﻘﻮﻟﻪ:
ﻴﻦ ﺃ ﱠﻭﻟ َ ُﻬ َﻤﺎ ﺃﺣ ُﺪ ُﻛ ْﻢ ﻓَﻠْﻴَﺒْ َﺪﺃ ﺑِﺎﻟْﻴ َ ِﻤﻴ ِﻦ ،ﻓَﺈﺫَﺍ ﻧ َ َﺰ َﻉ ﻓَﻠْﻴَﺒْ َﺪﺃ ﺑ ِ ﱢ
ﺎﻟﺸ َﻤﺎ ِﻝ ،ﻟِﺘ َ ُﻜ ِﻦ ﺍﻟْﻴ َ ِﻤ ُ ﻗﺎﻝ » :€ﺇﺫَﺍ ﺍﻧْﺘ َ َﻌﻞَ َ }{1
ﻉ «) .ﻣﻮﺍﻫﺐ* .(466/2 : ﺗُﻨْﻌﻞُ ﻭ ِ
ﺁﺧ َﺮ ُﻫ َﻤﺎ ﺗُﻨ ْ َﺰ ُ َ َ
ﺫﻟﻚ -ﺍﻟﻤﺬﻛﻮﺭ. }{2
ﺍﻟﺴﻮﺍﻙ* . ﺃﻱ :ﻣﺒﺎﺷﺮﺓ ﱢ }{3
ﺃﻱ :ﺍﻟﻨﺠﺲ. }{4
ﻫﻮ :ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻜﺒﻴﺮ ﻋﺒﺪ ﺍﻟ ﱠﺮﺣﻴﻢ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ،ﺃﺑﻮ ﺍﻟﻔﻀﻞ، }{5
ﺯﻳﻦ ﺍﻟﺪﻳﻦ ،ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ،ﺍﻟﻤﺼﺮﻱ ،ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻜﺮﺩ ،ﻭﻣﻮﻟﺪﻩ ﻓﻲ
ﺭﺍﺯﻧﺎﻥ ،ﺗﺤﻮﻝ ﺻﻐﻴﺮﺍ ﻣﻊ ﺃﺑﻴﻪ ﺇﻟﻰ ﻣﺼﺮ .ﻣﻦ ﻛﺘﺒﻪ) :ﺍﻟﻤﻐﻨﻲ ﻋﻦ ﺣﻤﻞ ﺍﻷﺳﻔﺎﺭ ﻓﻲ ﺍﻷﺳﻔﺎﺭ(،
)ﻧﻜﺖ ﻣﻨﻬﺎﺝ ﺍﻟﺒﻴﻀﺎﻭﻱ() ،ﺗﻘﺮﻳﺐ ﺍﻷﺳﺎﻧﻴﺪ ﻭﺗﺮﺗﻴﺐ ﺍﻟﻤﺴﺎﻧﻴﺪ( .ﻭﻟﺪ ﺳﻨﺔ 725ﻫـ ،ﻭﺗﻮﻓﻲ
ﺳﻨﺔ 806ﻫـ ﻋﻠﻰ ﺃﺛﺮ ﺣﺎﺩﺙ ﺳﻴﺎﺭﺓ ﻓﻲ ﻃﺮﻳﻘﻪ ﻣﻦ ﺣﻤﺎﺓ ﺇﻟﻰ ﺩﻣﺸﻖ.
ﺍﻟﺴﻴﺮ ﺍﻟﺰﻛﻴﺔ(، ﱢ ﻓﻲ ﺍﻟﺴﻨﻴﺔ ﻭﻫﻮ ﻛﺘﺎﺏ )ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ( ﺍﻟﻤﺴﻤﺎﺓ )ﻧﻈﻢ ﺍﻟﺪﱡﺭﺭ }{6
ﻟﻠﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺃﺧﻼﻕ ﺍﻟﻨﺒﻲ €
95
ﻭﻳﺮﻗﻊ ﺍﻟﺜﻮﺏ ،ﻭﻳﺨﺪﻡ ﻓﻲ ﻣﻬﻨﺔ ﺃﻫﻠﻪ ،ﻭﻳﻘﻄﻊ ﺍﻟﻠﺤﻢ ﻣﻌﻬﻦ.
ﻋِﻴَﺎ َﺩﺓ ِ ﺍﻟْ َﻤﺮ ِ ِ
ﻳﺾ َﺣ ْﻮﻟَﻪُ ﺍﻟ َﻤ َ
ﻼ ﻒ ﺇِﻟَﻰ
ﻻ ﺧُ ﱟ ﻳَ ْﻤ ِ
ﺸﻲ ﺑ ِ َ
ﻼ ﻧ َ ْﻌ ٍﻞ َﻭ َ
ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ :ﻗﺎﻝ ﺍﻟﺨﻄﻴﺐ ﺃﺣﻤﺪ ﺍﻟ َﻘ ْﺴﻄﻼﻧﻲ ﻓﻲ )ﺍﻟﻤﻮﺍﻫﺐ( :ﺫﻛﺮ
ﺜﺎﻝ ﻧ َ ْﻌﻠﻪ 1ﺍﻟﻜﺮﻳﻤﺔ ،ﻭﻟﻢ ﺃُﺛﺒﺘْﻬﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﺇﺗّﻜﺎﻻً ﻋﻠﻰ ﺍﺑﻦ َﻋﺴﺎﻛﺮ ﻭﻏﻴﺮﻩ :ﺗ ِ ْﻤ َ
ﺿﺒْﻂ ﺗ َ ْﺴ ِﻄﻴﺮ َﻫﺎ ﺇﻻ ﻋﻠﻰ ﺣﺎﺫﻕ ،ﻭﺫﻛﺮ ﻣ ِ ْﻦ ﻓﻀﻠﻬﺎ ﻭﻧ َ ْﻔ َ
ﻌﻬﺎ ُﺷ ْﻬﺮﺗِﻬﺎ ُ
ﻭﺻ ُﻌﻮﺑﺔ َ
ﺑﻤ ْﺴﺤﻪِ ﻋﻠﻰ َﻣ ْﻮﺿﻊ ﺍﻟْﻌِﻠّﺔ ،ﻭﻟﻸﻣﺎﻥ ﻣ ِ ْﻦ ﻭﺑﺮﻛﺘﻬﺎ :ﺑﺄﻧﻪ ُﻣﺠ ﱠﺮﺏ ﻟﺸﻔﺎء ﺍﻟﻌﻠﻴﻞ َ
2
ﺍﻟﺤﺎﺳ ِﺪ ،ﻭﻟِﺘَﻴْ ِﺴﻴﺮ
ِ ِ
ﻭﻟﻠﺤ ْﺮﺯ ﻣِﻦ ﺷ ّﺮ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭ َﻋﻴْ ِﻦ ﺑَﻐْﻲ ﺍﻟﺒُﻐﺎﺓِ ،ﻭ َﻏﻠﺒَﺔ ﺍﻟﻌِ َﺪﺍﺓ،
ﺍﻟﻄ ْﻠﻖ ﺑﺈ ْﻣﺴﺎﻛﻪِ ﻋﻨﺪﻫﺎ 3ﺗﺒ ّﺮﻛﺎ ،ﻭﺃﻧﺸﺪ ﻓﻴﻪ ﻗﺼﺎﺋ َﺪ ﺑَﻠﻴﻐ ًﺔ َﻋﺠﻴﺒَﺔ ،ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﱠ
ﻭﺇﻧﺸﺎﺩﺍﺕ ﻓَﺎﺋﻘ ًﺔ ،ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ؛ ﺍﻧﺘﻬﻰ ﻗﻮ ُﻝ ﺍﻟﺨﻄﻴﺐ.4 ٍ َﻏﻴْ ُﺮﻩ ﻓﻴﻪ َﻣﺪﺍﺋﺢ ﺭﺍﺋﻘ ًﺔ
)ﺍﻟﺼﺤﺎﺡ(: ﺨﻴﻂ ﺟﺪﻳ ًﺪﺍ ،ﺇﺫ ﻓﻲ ﱢ ﺼﻖ ﺑِﺜ َ ْﻮﺑﻪِ ُﺭﻗْ َﻌ ًﺔ ﻻ ﺃﻧﻪ ﻳ ُ ُ }ﻭﻳَ ْﺮ َﻗ ُﻊ ﺍﻟﺜﱠ ْﻮﺏ{ ﺃﻱ :ﻳُﻠْ ِ
ﺏ ﺑﺎﻟ ﱢﺮﻗﺎﻉ }ﻭﻳَﺨﺪﻡ ﻓﻲ َﻣ ِ ْﻬﻨَﺔ ِ ﺖ ﺍﻟﺜ ْﻮ َ ﻗﻌﺔ ﺃﻱ - :ﺑﺎﻟﻀﻢ :-ﺍﻟﺨﺮﻗﺔ ،ﻭﻣﻨﻪَ :ﺭﻗَ ْﻌ ُ ﺍﻟ ﱡﺮ َ
ﻗﺎﺕ ،ﻟِﻤﺎ ﺍﻟﺨﺪْﻣﺔ ﺃﻱ :ﻳﺸﺘﻐِﻞ ﻓﻲ ﺃ ْﻭ ِ ﺃ ْﻫﻠﻪ ِ{ ﺍﻟﻤﻬﻨ َ ُﺔ -ﺑﺎﻟﻔﺘﺢ ،ﻭﻗﻴﻞ :ﺑﺎﻟﻜﺴﺮ ِ -
ﺻﺢ :ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ َﺧ َﺪ ٌﻡ ﻓﻴﻤﺎ ﻳ َ ْﺤﺘﺎﺝ ﻧ َ ْﻔ ُﺴ ُﻪ َﻭﺃ ْﻫﻠ ُﻪ ﺇﻟﻴﻪ ﻟﻨﺤﻮ :ﺍﻷﻛﻞ ،ﻭﺍﻟﺸﺮﺏ،
ﺍﻟﺘﻮﺍﺿ ِﻊ ،ﻓﻘﺪ ﺭﻭﻱ} :ﺃﻧﻪ ﻛﺎﻥ €ﻓﻲ ُ ﺍﻷﺳﻮﺍﻕ ،ﺇﺭﺷﺎ ًﺩﺍ ﻷ ّﻣﺘﻪ ﺇﻟﻰ ﻭﺍﻟﻤﺸْ ﻲ ﻓﻲ ْ َ
ﻋﻠﻲ
ﺤﻬﺎ ،ﻭﻗﺎﻝ ﺁﺧﺮ :ﱠ ﻠﻲ َﺫﺑْ َ ﺃﺻﺤﺎﺑ ُﻪ ﺑﺈﺻﻼﺡ َﺷﺎﺓ ٍ ﻓﻘﺎﻝ َﺭﺟﻞَ :ﻋ ﱠ ﻓﺄﻣﺮ َْﺳﻔﺮَ ،
َﺐ( ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﻋﻠﻲ ﻃَﺒْﺨُ َﻬﺎ ،ﻓﻘﺎﻝ َ ) :€ﻋﻠ ﱠَﻲ َﺟ ْﻤﻊ ﺍﻟْ َﺤﻄ ِ َﺳ ْﻠﺨُ َﻬﺎ ،ﻭﻗﺎﻝ ﺁﺧﺮ :ﱠ
ﺖ ﺃﻧﱠﻜ ُْﻢ ﺗ َ ْﻜﻔُﻮﻧِﻲَ ،ﻭﻟ َِﻜ ْﻦ ﺃ ْﻛ َﺮ ُﻩ ْ
ﺃﻥ ﻤﻞ ،ﻓﻘﺎﻝ ) :€ﻗَ ْﺪ َﻋﻠ ِ ْﻤ ُ ﺍﻟﻌ َ ﺭﺳﻮﻝ ﺍﷲ؛ ﻧﻜﻔﻴﻚ َ
ﺃﺻ َﺤﺎﺑِﻪِ({ } َﻭ َ
ﻳﻘﻄ ُﻊ ﺃﺗ َ َﻤﻴ ﱠ َﺰ َﻋﻠَﻴْﻜ ُْﻢ؛ ﻓَﺈ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﻳَﻜ َْﺮ ُﻩ ﻣ ِ ْﻦ َﻋﺒْ ِﺪﻩ ِ ﺃﻥْ ﻳ َ َﺮﺍ ُﻩ ُﻣﺘَ َﻤﻴﱢ ًﺰﺍ ﺑَﻴْ َﻦ ْ
ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻏﺎﻟﺐ ﺃﻫﻠﻪِ ﻧﺴﺎء ،5ﺃﻱ :ﻛﺎﻥ € ﻬﻦ{ ﺃﻱ :ﻣﻊ ﺃﻫﻠﻪ ،ﻭﺃُﻧ ﱢﺚ ْ ﺍﻟﻠﺤﻢ ﻣ َﻌ ّ
ﺍﻟﻠﺤ َﻢ ﻟ ُﻬ ّﻦ ﻭﻟِﻨ َ ْﻔﺴﻪ ،ﻭﻻ ﻳﺄﻣُﺮ ﻏﻴْ َﺮ ُﻩ ﺑﺎﻟ َﻘ ْﻄﻊ ﻳﻘﻄ َُﻊ ﻣِﻦ ﻟﺤ ٍﻢ ﻛﻤﺎ ﻳ ْﻘ َﻄ ْﻌ َﻦ ﺃﻭ ﻳﻘﻄﻊ ْ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﻓﻌﻠﻰ ﺍ ْﻛﺘﺴﺎﺏ ﺗﺄﻧﻴﺚ ﺍﻟﻨﻌﻞ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻴﻪ ،ﻓﺘﺪﺑّﺮ .ﻣﻨﻪ.
َ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﻀﻤﺎﺋﺮ ﺗﺄﻧﻴﺚ ﺃﻱ :ﺍﻟﺘﻤﺜﺎﻝ ،ﻭﺃﻣﺎ }{2
ﺃﻱ :ﻣﺮﺃﺓ. }{3
ﺍﻧﻈﺮ )ﻣﻮﺍﻫﺐ* .(467-470/2 : }{4
ﺃﻱ :ﺍﻟﺘﻲ ﻳﺄﻛﻞ ﻣﻌﻬﻦّ ﻭﻳﺄﻭﻯ ﺇﻟﻴﻬﻦّ .ﻣﻨﻪ. }{5
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 96
ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺣﻴﺎء ﻻ ﻳﻨﻈﺮ ﺇﻟﻰ ﻭﺟﻪ ﺃﺣﺪ .ﻭﻛﺎﻥ ﻳﺠﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ.،
ﻟﺠﻮﺍﺯ ﻗَ ْﻄﻊ ﺍﻟﻠﺤﻢ ﱢ
ﺑﺎﻟﺴﻜﻴﻦ، ﺗَﺮ ّﻓ ًﻌﺎ ﻛﻤﺎ ﻳ َ ْﻔﻌﻠُﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒْﺮِ ،ﻭﻓﻲ ﻫﺬﺍ َﺩﻟﻴﻞ َ
ﺎﺟﻢ( ،ﻭﺍﻷﻣﺮ ﺑﻨ َ ْﻬﺸﻪ) :ﻷﻧ ﱠ ُﻪ ﺃ ْﻫﻨَﺄ ُ( ﻟﻴﺲ ﺻﻨْﻊ ﺍﻷ َﻋ ِ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ) :ﻭﺃﻧ ﱠ ُﻪ ﻣ ِ ْﻦ ُ
1
ﺍﻟﻌﺮﺍﻗﻲ ﺣﻴﺚ ﻗﺎﻝ: ّ ﻮﻱ ،ﻭﷲ َﺩ ّﺭ ﺍﻟﺤﺎﻓﻆ ﺼﻮﺹ ﺑﻠ َْﺤﻢ ﻏﻴﺮِ َﻣﺸْ ﱟٌ ﺑﻘﻮﻱ؛ ﺃﻭ َﻣﺨْ
ﱟ
ﺐ َﺷﺎ َﺗ ُﻪ ،ﻭﻟَ ْﻦ ﻳَﻌِﻴﺒَ ُﻪ
ﻳَ ْﺤ ُﻠ ُ ﺨ ُ
ﻴﻂ َﺛ ْﻮﺑَ ُﻪ ﻒ ﻧ َ ْﻌ َﻠ ُﻪ ،ﻳَ ِ ﻳَ ْﺨ ِ
ﺼ ُ
ﻦ ﻟَ ْﺤ ًﻤﺎ ُﻗ ﱢﺪ َﻣﺎ ﻳَ ْﻘ َﻄ ُﻊ ﺑ ِ ﱢ
ﺎﻟﺴ ﱢﻜﻴ ِ ﻳَ ْﺨﺪُ ُﻡ ﻓﻲ َﻣ ِ ْﻬﻨَﺔ ِ ﺃ َ ْﻫﻠِﻪ ِ َﻛ َﻤﺎ
ﺃﺣﻴﺎ؛ ﻷﻥ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻴﻪ ﺃﻛﺜﺮ ،ﻭﺍﻟﺤﻴﺎء ﺁﺛﺮ ُﻩ 2ﻋﻠﻰ ْ
}ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ َﺣﻴﺎ ًء{ َ
ﻭﺑﺤﺴﺐ َﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻟﻠﻤﻄﺮ ﻟﻜﻨﻪ َﻣﻘْﺼﻮﺭَ ، ﺍﻟﺤﻴﺎ َﺍﻟﺤﻴﺎﺓ ،ﻭﻣﻨﻪ َ -ﺑﺎﻟﻤﺪ -ﻣِﻦ َ
ْﻜﺴﺎﺭ
ٌ ﺐ ﺃﺣﻴﺎ ﻛﺎﻥ ﺍﻟﺤﻴﺎ ُء ﺃﺗ َ ﱠﻢ ،ﻭﻫﻮ ﻟﻐ ًﺔ :ﺗَﻐﻴ ﱡ ٌﺮ َﻭﺍﻧ ﻳَﺰﺩﺍ ُﺩ ﺍﻟﺤﻴﺎء؛ ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺍﻟ َﻘﻠْ ُ
ﺍﺟ ِ
ﺘﻨﺎﺏ ﻠﻖ ﻳَﺒْﻌﺚ ﻋﻠﻰ ْ ﻌﺎﺏ ﺑﻪ ،ﻭﺷﺮ ًﻋﺎ :ﺧُ ٌ ﺍﻹﻧﺴﺎﻥ ﻣ ِ ْﻦ َﺧ ْﻮﻑ ﻣﺎ ﻳ ُ ُ
َ 3
ﻳ َ ْﻌﺘﺮﻱ
ﺍﻟﺤﺴﻦ ،ﻭﻣﺠﺎﻧَﺒﺔ ﺍﻟﺘ ﱠﻘﺼﻴﺮ ﻓﻲ ﺍﻟﺤﻖّ ،ﻭﺃﻗﺴﺎﻡ َ ﺾ ﻋﻠﻰ ﺍ ْﺭﺗﻜﺎﺏ ﻭﻳﺤ ّ
ﺍﻟ َﻘﺒﻴﺢُ ،
ﺍﻟﺤﻴﺎء َﻣﺬﻛﻮﺭﺓ ﻓﻲ )ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ( 4ﻭﻏﻴﺮﻩ.
ﺿ ْﻌﻒ ِ
ﺑﺼﺎﺣﺒﻪ ﺇﻟﻰ ُ ﺍﻟﺤﻴﺎء ﺇﻧﻤﺎ ﻳُﺘﻤﺪﱠﺡ ﺑﻪ َﺣﻴْﺚ ﻟﻢ ﻳﻨﺘَﻪ
َ ﻭﺍﻋﻠﻢ :ﺃﻥ
ﻣﻮﻣﺎ ،ﻭﺣﻴﺎﺅﻩ €ﻛﺎﻥ ُﻣﻨ ّﺰ ًﻫﺎ ﻋﻦ ﺟﻤﻴﻊ ﺫﻟﻚ ﻭﺟﺒْ ٍﻦ 5ﻋﻦ ﺍﻟﺤﻖ؛ ﻭﺇﻻ ﻛﺎﻥ َﻣ ْﺬ ً
ُ
ﺼ ُﺮﻩ ﻓﻲ َﻭ ْﺟﻪ ﺃﺣﺪ ﻟﺸﺪﱠﺓ ﺣﻴﺎﺋﻪِ. }ﻻ ﻳﻨﻈﺮ ﺇﻟﻰ ﻭﺟﻪ ﺃﺣﺪٍ{ ﺃﻱ :ﻻ ﻳﺜْﺒُﺖ ﺑ َ َ
ﺃﻱ ﺣﺎﺟﺔ؛ ﻗَ ُﺮﺏ ﺍﻟﺤﺮ ﻭﺍﻟ َﻌﺒْﺪ{ ﺃﻱ :ﺇﻟﻰ ﱢ
ّ }ﻭﻛﺎﻥ{ } €ﻳُ ُ
ﺠﻴﺐ َﺩ ْﻋﻮﺓ
ِ
ﻭﺍﻟﻤ ْﺴﻜﻴﻦ ﻓﻴَ ْﻘﻀﻲ ﻣﺤﻠﱡ َﻬﺎ ﺃﻭ ﺑ ُﻌ َﺪ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻻ ﻳﺄﻧَﻒ ﺃﻥ ﻳﻤﺸﻲ ﻣﻊ ﺍﻷ ْﺭﻣ ِ
ﻠﺔ َ َ َ َ
ﺷﺎﺋﺖ،
ْ ﺚﺍﻷﻣ ُﺔ ﺗَﺄﺧﺬ ﺑِﻴَﺪ ﺭﺳﻮﻝ ﺍﷲ €ﻓﺘَﻨْﻄﻠ ِ ُﻖ ﺑﻪ َﺣﻴْ ُ
ﻟﻪ ﺍﻟﺤﺎﺟ َﺔ ،ﻭﻛﺎﻧﺖ َ
ﺃﻱ :ﻓﻲ ﻣﻌﺎﻧﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ. }{1
ﺃﻱ :ﺍﺧﺘﺎﺭﻩ. }{2
ﺃﻱ :ﻳﺠﻲء .ﻣﻨﻪ. }{3
ﺍﻧﻈﺮ )ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺇﻟﻰ ﻓﻬﻢ ﺍﻟﺸﻤﺎﺋﻞ = ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﻓﻲ ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ ﻟﻠﺘﺮﻣﺬﻱ: }{4
ﺻـ .(518
ﺃﻱ :ﺍﻟﺨﻮﻑ. }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺃﺧﻼﻕ ﺍﻟﻨﺒﻲ €
97
ﻭﻳﻘﺒﻞ ﺍﻟﻬﺪﻳﺔ ﻭﻟﻮ ﺟﺮﻋﺔ ﻟﺒﻦ ﺃﻭ ﻓﺨﺬ ﺃﺭﻧﺐ ،ﻭﻳﺆﺍﻛﻞ ﻣﻌﻬﻢ .ﻭﻛﺎﻥ ﻟﻪ ﻋﺒﻴﺪ
ﻭﺇﻣﺎء ﻻ ﻳﺮﺗﻔﻊ ﻋﻨﻬﻢ ﻓﻲ ﻣﺄﻛﻞ ﻭﻻ ﻣﻠﺒﺲ .ﻭﻛﺎﻥ ﻻ ﻳﺤﻘﺮ ﻓﻘﻴﺮﺍ ﻟﻔﻘﺮﻩ ،ﻭﻻ
ﻳﻮﻗﺮ ﻣﻠﻜﺎ ﻟﻤﻠﻜﻪ................................،
ﻣﻦ ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻜﺒْﺮِ }ﻭﻳﻘﺒَﻞ ﺍﻟ َﻬﺪﻳّﺔ{ ﻭﻳﺠﺎﺯﻯ ﻮﺍﺿﻌِﻪ ﻭﺑَﺮﺍءﺗﻪِ ْ ﻭﻫﺬﺍ ﻣ ِ ْﻦ َﻣﺰﻳﺪ ﺗ َ ُ
ﺍﻟﺘﺄﺳﻲ ﺑﻪ ﻓﻲ ﺫﻟﻚ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻬﺪﻳّﺔ ﺷُ ﺒْﻬ ٌﺔ ﻗﻮﻳّﺔ ،ﻭ ُﻋﻠﻢ ّ ﺴﻦ
ﻋﻠﻴﻬﺎ ،ﻓﻴُ ّ
ﻳﺤﻞ َﻣﺎﻝَ ﺍ ْﻣﺮﺉ ﺣﻴﻨﺌﺬ ُﻣ ْﻜ َﺮﻩ ﻓﻲ ﺍﻟﺒﺎﻃﻦ ،2ﻭﻻ ّ ٍ 1
ﺃﻥ ﺑﺎﻋﺜَﻬﺎ ﻏﻴْ ُﺮ ﻧﺤﻮِ َﺣﻴﺎءٍ؛ ﻷﻧﻪ
ﺍﻟﻤﻼء ِ ﻭﻛﺎﻥ ﺑﺎﻋﺜ ُﻪ ﺑﺴﺆﺍﻝ ﻓﻲ َ ﺲ ،ﻭﻣِﺜْﻠُﻪَ :ﻣﺎ ﺃ ُ ْﻋ ِﻄﻲ ُ ﻣﺴﻠ ٍﻢ ﺇﻻ ﻋﻦ ِﻃ ِ
ﻴﺐ ﻧ َ ْﻔ ٍ
}ﺟﺮ َﻋ َﺔ ﻟَﺒَﻦ{ ﻛِﻨﺎﻳ ًﺔ َﻋﻦ ﺍﻟﻘِﻠّﺔ }ﺃﻭ ﻓﺨ َﺬ ﺃ ْﺭﻧﺐ{ ْ ﺍﻟﻨﺎﺱ }ﻭﻟﻮ{ ﻛﺎﻧﺖ ِ ﺎء ﻣﻦ ﺍﻟﺤﻴَ َ
ﻴﺖ ﺇِﻟ َﻴْﻪِ ﺖَ ،ﻭﻟ َ ْﻮ ُﺩ ِﻋ ُ ﺧﺒﺮ )ﻟ َ ْﻮ ﺃ ُ ْﻫ ِﺪ َﻱ ﺇِﻟ ﱠَﻲ ُﻛ َﺮ ٌ
ﺍﻉ ﻟ َ َﻘﺒ ِ ْﻠ ُ ِ
ﻛﻨﺎﻳ ًﺔ َﻋﻦ ﺍﻟﺘ ﱠﺎﻓﻪ ،3ﻭﺻﺢ ُ
ﻛﺒﺔ ﻣ ِ ْﻦ َﺳﺎﻕ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ﻭﺗَﺨﻔﻴﻒ ﺍﻟﺮﺍء -ﻣﺎ ُﺩﻭﻥ ﺍﻟ ّﺮ ِ ﺖ( ،ﻭﺍﻟﻜُﺮﺍ ُﻉ َ - ﻷﺟﺒْ ُ َ
ﻭﺣ ْﺴﻦ ﺧُ ﻠُﻘﻪِ }ﻭﻳﺆﺍﻛﻞ َﻣﻌ ُﻬ ْﻢ{ ﺃﻱ: ﺍﺿﻌِﻪ ُ ُ
ﻛﻤﺎﻝ ﺗ َ َﻮ ُ ﺍﻟﺒَﻘﺮ ﻭﺍﻟ َﻐﻨﻢ .ﻭﻓﻲ ﻫﺬﺍ
ﺗﻔﻊ
ﻳﺮ ُ ﺗﻔﻊ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻻ ْ ﻳﺮ ُ ﺍﻋﻴﻪ ﻣ ِ ْﻦ ُﺣ ﱟﺮ ﺃﻭ َﻋﺒْ ٍﺪ ،ﻭﻻ ْ ﻳﺸﺎﺭﻙ ﻓﻲ ﺍﻷﻛﻞ ﻣﻊ َﺩ ِ ُ
ﻋﻠﻰ َﻋﺒﻴﺪﻩ ﻭﺇﻣﺎﺋِﻪِ ،ﻭﻻ ﻳَﻨْﻔﺮﺩ ﻋﻨﻬﻢ ﻛﻤﺎ ﻻ ﻳﻨﻔﺮ ُﺩ ﻋﻦ ﺃﻫﻠﻪ ،ﻭﻗﺪ ﺻﺢ ﺧﺒﺮ:
ﺟﻤﻊ ٍ
ﺃﻣﺔ ُ ﱠﺎﺱ َﻣ ْﻦ ﺃﻛَﻞَ َﻭ ْﺣ َﺪ ُﻩ َﻭ َﻣﻨ َ َﻊ ﺭِ ْﻓ َﺪ ُﻩ( }ﻭﻛﺎﻥ ﻟﻪ َﻋﺒﻴ ٌﺪ ﻭﺇ َﻣﺎ ٌء{ )ﺷ ﱡﺮ ﺍﻟﻨ ِ َ
ﺒﺲ ﻓﻲ ﻴﻤﻲ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻔﻌﻮﻝ ،ﻭﻛﺬﺍ ﺍﻟ ُﻤ ْﻠ ُ ﺪﺭ ﻣ ِ ّ }ﻻ ﻳﺮﺗﻔﻊ ﻋﻨﻬﻢ ﻓﻲ َﻣﺄﻛ ٍﻞ{ َﻣ ْﺼ ٌ
ﻧﻔﺴ ُﻪ ﺑﺸﻲء َﺭﻓﻴ ٍﻊ ،ﻭﻳ ُ ْﻌﻄﻲ 4ﻏﻴْ َﺮﻩ ﻣﺎ ُﺩﻭﻧَﻪ، ﻳﺨﺺ َ ّ ﺲ{ ﺃﻱ :ﻻ ﻗﻮﻟﻪ} :ﻭﻻ ُﻣ ْﻠﺒَ ٍ
ﺏ ﻳﺤﻘِﺮ{ ﻛﻴَ ْﻀﺮِ ُ ﺒﺲ ﻣﺜﻞ ﻣﺎ ﻳﻠﺒَ ُﺴﻮﻥ }ﻭﻛﺎﻥ ﻻ ْ ﺑﻞ ﻳﺄ ُﻛﻞ ﻣﺜ َْﻞ ﻣﺎ ﻳﺄﻛﻠﻮﻥ ﻭﻳ ْﻠ ُ
ﺍﺣﺘﺎﺝ ﺼﺤ ُﻪ ﺑﻠِﻴ ٍﻦ ﺇﻥ ْ ﻼ ،ﻭﻳُﻨْ َ }ﻓﻘﻴﺮﺍ ﻟ َﻔ ْﻘﺮﻩ ِ{ ﺑﻞ ﻳُﻜﺮِﻣ ُﻪ 5ﺇﻥ ﻛﺎﻥ ﺃ ْﻫ ً ً ﺃﻱ :ﻻ ﻳ ُ ّ
ﺬﻝ
}ﻟﻤ ْﻠﻜﻪ ِ{ -ﺑﻀﻢ ﺍﻟﻤﻴﻢ، ﻌﻈﻢ } َﻣﻠ ِ ًﻜﺎ{ -ﺑﻜﺴﺮ ﺍﻟﻼﻡ ُ ﺇﻟﻴﻪ }ﻭﻻ ﻳُ َﻮ ﱢﻗﺮ{ ﺃﻱ :ﻻ ﻳ ُ ﱢ
ﻭﻟﻜﻦ ﻛﺎﻥ ﻳﺘَﺄﻟّ ُﻔ ُﻬ ْﻢ َﻭﻳُﻨْﺰﻟ ُﻬ ْﻢ َﻣﻨﺎﺯﻟ ُﻬ ْﻢ، ْ ﺕ ﻓﻴﻪ، ﺑﻞ ﻟﺼ َﻔ ِﺔ َﻣ ْﺪ ٍﺡ ﺇﻥ ُﻭﺟ َﺪ ْ
ﺃﻱ :ﺍﻟ ُﻤ ْﻬ ِﺪﻱ. }{1
ﻛﻤ ْﻦ ﻳَﻘﺪﻡ ﻣﻦ ﺳ َﻔﺮٍ
ﺍﻟﻐﺰﺍﻟﻲَ :
ّ ﺃﻣﺎ ﺇﺫﺍ ﻇﻦّ ﺃﻥ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺍﻹﻫﺪﺍء ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﺤﻴﺎء ،ﻗﺎﻝ }{2
ﻭﻳﻔ ﱢﺮﻕ َﻫﺪﺍﻳﺎﻩ َﺧ ْﻮﻓﺎ ﻣﻦ ﺍﻟﻌﺎﺭِ ﻓﻼ ﻳﺠﻮﺯ ﺍﻟﻘﺒﻮﻝ ﺇﺟﻤﺎ ًﻋﺎ) .ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ :ﺻـ .(517
ﺃﻱ :ﺍﻟﺤﻘﻴﺮ. }{3
ﺃﻱ :ﺍﻟﻨﺒﻲ .€ }{4
ﺃﻱ :ﺍﻟﻨﺒﻲ .€ }{5
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 98
ﻭﻣﺎ ﻟﻌﻦ ﺍﻣﺮﺃﺓ ﺃﻭ ﺧﺎﺩﻣﺎ ﻗﻂ.
ﻭﻗﻴﻞ ﻟﻪ ﻓﻲ ﺍﻟﻘﺘﺎﻝ :ﻟﻮ ﻟﻌﻨﺘﻬﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻗﺎﻝ) :ﺇﻧ ﱠ َﻤﺎ ﺑُﻌِﺜ ُ
ْﺖ َﺭ ْﺣ َﻤ ًﺔ
َﻭﻟ َ ْﻢ ﺃُﺑْ َﻌ ْ
ﺚ ﻟ َ ﱠﻌﺎﻧًﺎ(.
ﺧﺒﺮ ﺑ َ ْﺴﻄﻪ ﺍﻟ ﱢﺮ َ ِ
ﺩﺍء ﻷﺑﻲ َﺟ ْﻬﻞ ﺣﻴﻦ ﺟﺎﺋَﻪ }ﻭﻣﺎ ﻟَ َﻌﻦ{ ﻟ ََﻌﻨ َ ُﻪ َ
ﻛﻤﻨ َ َﻌ ُﻪ: ُ ﻓﻘﺪ ﺻﺢ
ﺘﻤﺎﻣﺎ
ﺧﺼ ُﻬ َﻤﺎ ﺍ ْﻫ ً ﻗﻂ{ ﱠ ﻃ ََﺮ َﺩ ُﻩ َﻭﺃﺑْ َﻌﺪ ُﻩ ﺃﻱ :ﻟﻢ ﻳ َ ْﻄ ُﺮﺩ ﻭﻟﻢ ﻳ َ ْﺰ ُﺟ ْﺮ }ﺍﻣﺮﺃﺓً ﺃﻭ ﺧﺎﺩ ًﻣﺎ ﱡ
ﺷﻲء
ٌ ﺑﺸﺄﻧﻬﻤﺎ ﻭﻟﻜَ ﺜْﺮﺓ ُﻭﻗﻮﻉ ﻟ َ ْﻌ ِﻦ َﻫ َﺬﻳْﻦ؛ ﻭﺍﻻﺣﺘﻴﺎ ِﺝ ﺇﻟﻴﻪ ،ﻭﻟ ّﻤﺎ ﻟﻢ ﻳ َ ْﺼ ُﺪ ْﺭ ﻣﻨﻪ َ
ﺇﻟﻴﻬﻤﺎ ﻓﺒﺎﻷ ْﻭﻟﻰ ﺃﻥ ﻻ ﻳ َ ْﺼﺪﺭ ﺇﻟﻰ ﻏﻴﺮﻫﻤﺎ.
ﻑ ﺳﻨﻴﻦ ﻓﻤﺎ ﻗﺎﻝ ﻟﻲ ﺃ ُ ﱟ
َ ﺍﻟﻨﺒﻲ َ €ﻋﺸْ ﺮ
ﺖ ّ }ﺧ َﺪ ْﻣ ُﻓﻘﺪ ﺻﺢ ﻋﻦ ﺃﻧﺲ ÷ ﻗﺎﻝَ :
ﺻﻨ ْﻌﺘَ ُﻪ؟ ﻭﻻ ﻟﺸﻲء ٍ ﺗﺮﻛﺘ ُﻪ ﻟ ِ َﻢ ﺗﺮﻛﺘَ ُﻪ؟{ ﻭﻓﻲ ﺻﻨ ْﻌﺘُﻪ ﻟ ِ َﻢ َ
ﻗﻂ ،1ﻭﻣﺎ ﻗﺎﻝ ﻟﺸﻲء ٍ َ ﱡ
ﻭﺻﺒْﺮﻩ، ﻭﺻﻔﺤﻪ َ ﻭﺣ ْﺴﻦ ِﻋﺸْ ﺮﺗﻪِ ،2ﻭﻋﻈﻴﻢ ِﺣ ْﻠ ِﻤﻪ َ ﻫﺬﺍ ﺑﻴﺎﻥ ﻛﻤﺎ ُﻝ ﺧُ ْﻠﻘﻪُ ،
ﻏﻴﺮ ﻻﺋ ٍﻖﻨﻴﻦ ﻣﺎ ﻫﻮ ُ ﺍﻟﺴ َ ﺗﻜﺐ ﻓﻲ ﺗﻠﻚ ّ ﻓﻀﻴﻠ ٌﺔ ﺗﺎ ّﻣﺔ ِﻷﻧﺲ ﺣﻴﺚ ﻟﻢ ﻳ َ ْﺮ ْ ﻭﻓﻴﻪ ِ
ﻜﺖ ﻋﻠﻰ ﺣﺮﺍﻡ ،ﻭﺻﺢ ﺃﻳﻀﺎ :ﻋﻦ ﻋﺎﺋﺸﺔ ﻳﺴ ُ ﺷﺮﻋﺎ؛ ﻷﻧﻪ €ﻛﺎﻥ ﻻ ْ ْ
ﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻻ ﻗﻂ ﺇﻻ ﺃﻥ ﻳ ُ َﺠ ِ ﺿﺮﺏ ﺭﺳﻮﻝ ﺍﷲ €ﺷﻴﺌﺎ ﱡ ﻗﺎﻟﺖ} :ﻣﺎ َ
ﺍﻟﻄﺒَﺎ ُﻉ ﺍﻟﺒﺸﺮﻳّ ُﺔ ﻟ ْﻮﻻ ﺍﻟﺘﺄﻳﻴﺪﺍﺕ ﺧﺎﺩﻣﺎ ﻭﻻ ﺍﻣﺮﺃ ًﺓ{ ،ﻭﻫﺬﺍ ﺃ ْﻣ ٌﺮ ﻻ ﺗﺘ ِﱠﺴ ُﻊ ﻟﻪ ﱢ ً ﺿﺮﺏ
َ
ِ
ﺣﻢ ﺑﺎﻟﻌﻴﺎﻝ ﻣﻦ ِ
ﺖ ﺃﺣ ًﺪﺍ ﺃ ْﺭ َ }ﻣﺎ َﺭﺃﻳْ ُ
ﺧﺒﺮَ : ﺍﻟﺮﺑّﺎﻧﻴّﺔ ،ﻭﺻﺢ ﺃﻳﻀﺎ ﻓﻲ )ﻣﺴﻠﻢ(
3
ُ
ﺑﻀﻢ ﺍﻟﻄﺎء ﺍﻟﻤﺸ ّﺪﺩﺓ ﻣﻊ ﻓَﺘْﺢ ﺃﻭﻟﻪ ﻭﺿ ّﻤﻪ ،ﻭﺑﻔﺘﺢ ّ ﺭﺳﻮﻝ ﺍﷲ ّ ،{€
ﻭﻗﻂ -
ِ
ﺍﻟﻤﺎﺿﻲ. ﻓﺴﻜﻮﻥ؛ ﺃﻭ ﺑﻜﺴ ٍﺮ ﻣﻊ ﺍﻟﺘﺸﺪﻳﺪ ﻭﻋﺪﻣﻪِ -ﻭﻫﻲ :ﻟﺘﻮﻛﻴﺪ ﻧ َ ْﻔﻲ
ْﺖ }ﻭ{ﻟﻤﺎ }ﻗﻴﻞ ﻟﻪ{ } €ﻓﻲ ﺍﻟﻘِﺘﺎﻝ :ﻟﻮ 4ﻟَﻌﻨْﺘَ ُﻬ ْﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ) :ﺇﻧ ﱠ َﻤﺎ ﺑُﻌِﺜ ُ
6
ﺚ ﻟَ ﱠﻌﺎﻧ ًﺎ({ ﺃﻱ :ﻟ ّﻤﺎ َﺣﺎﺭﺑَﻪ 5ﺍﻟﻜﻔﺎ ُﺭ ﻳ َ ْﻮ َﻡ ﺃُﺣ ٍﺪ ،ﻭﻧﺎﻟ َ ُﻪ
ﺎﻟﻤﻴﻦ }) َﻭﻟَ ْﻢ ﺃُﺑ ْ َﻌ ْ
َ َﺭ ْﺣﻤ ًﺔ({ َ
ﻟﻠﻌ
ﺍﺳﻢ ﻓﻌﻞ ﻟﻠﺘﻔﺠﺮ ﻭﺍﻟﺘﺄ ّﻭﻩ؛ ﻳﺴﺘﻌﻤﻞ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺴﺘﻘﺬﺭ .ﻣﻨﻪ. }{1
ﺃﻱ :ﺻﺤﺒﺘﻪ} .ﻟﻐﺔ{. }{2
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ( ،ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ. }{3
ﻟﻮ -ﻟﻠﺘﺤﻀﻴﺾ. }{4
ﺃﻱ :ﺍﻟﻨﺒﻲ .€ }{5
ﺃﻱ :ﺍﻟﻨﺒﻲ .€ }{6
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺃﺧﻼﻕ ﺍﻟﻨﺒﻲ €
99
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻼﻡ ﺇﻟﻰ ﻛﻞ ﻣﻦ ﻟﻘﻴﻪ .ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻘﻮﻡ ﻭﻻ ﻳﺠﻠﺲ ﺇﻻ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ.............،
ﻭﺷ ﱠﺞَ 2ﻭﺟ ُﻬ ُﻪ ﺣﺘﻰ ﺻﺎﺭ ﺍﻟ ّﺪ ُﻡ ﻳَﺴﻴﻞ ﺕ َﺭﺑَﺎﻋﻴﱠﺘ ُﻪُ ،1 ﻣﺎ ﻧﺎﻝ ﻣِﻦ ﺷ ّﺪﺓ ﺍﻷﻣﺮ ،ﻭ ُﻛ ِﺴ َﺮ ْ
ﺕ 4ﻋﻠﻴﻬﻢ، ﺮﻳﻒ؛ ﺣﺘﻰ َﺷ ﱠﻖ 3ﺫﻟﻚ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻗﺎﻟﻮﺍ :ﻟ َ ْﻮ َﺩ َﻋ ْﻮ َ ﺍﻟﺸ ِ ﻭﺟﻬﻪِ ﱠ ﻋﻠﻰ ْ
ﺍﻋﻴًﺎ َﻭ َﺭ ْﺣ َﻤ ًﺔ ،ﺍﻟ ﱠﻠ ُﻬ ﱠﻢ؛ ﺍ ْﻏﻔ ِ ْﺮ ﻟ ِ َﻘ ْﻮﻣِﻲ ْﺖ َﺩ ِ ﺚ ﻟ َ ﱠﻌﺎﻧًﺎَ ،ﻭﻟ َ ِﻜﻨ ﱢﻲ ﺑُﻌِﺜ ُ ﻓﻘﺎﻝ) :ﺇِﻧ ﱢﻲ ﻟ َ ْﻢ ﺃُﺑْ َﻌ ْ
ﻮﻥ( ﺃﻱ :ﺍﻏﻔﺮ ﻟﻬﻢ ﺫﻧْﺒَ ُﻬ ْﻢ ﻓﻲ َﺷ ّﺞ َﻭ ْﺟﻬﻲ؛ ﻻ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺪﻋﺎء ﻟﻬﻢ ﻓَﺈﻧ ﱠ ُﻬ ْﻢ ﻻ ﻳ َ ْﻌﻠَ ُﻤ َ
ﻷﺳﻠ ُﻤﻮﺍ ﻛﻠﱡ ُﻬ ْﻢ ،ﻭ َﻫﺎ ُﻫﻨَﺎ ﺟﻴﺐ ْ ﺟﻴﺐ5؛ ﻭﻟﻮ ﺃ ُ َ ْﻔﺮﺓ ُﻣ ْﻄﻠﻘﺎ ،ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷ ُ َ ﺑﺎﻟﻤﻐ َ
َ
ﻭﺣﻴﻦ ﺷﻐﻠﻮﻩ َ َﺩﻗﻴﻘ ٌﺔ ﻭﻫﻲ :ﺃﻧﻪ ﻟ ﱠﻤﺎ ُﺷ ﱠﺞ َﻭ ْﺟ ُﻬﻪ ﻋﻔﺎ ﻭﻗﺎﻝ) :ﺍﻟ ﱠﻠ ُﻬ ﱠﻢ؛ ﺍ ْﻫ ِﺪ ﻗَ ْﻮﻣِﻲ(،
ﺍﻟﺸﺠ َﺔ
ﱠ ﺎﺭﺍ( ،ﻓﺘَﺤ ّﻤﻞ ﺍﻟﺨﻨْ َﺪﻕ ﻗﺎﻝ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺇ ْﻣ َﻸ ﺑ ُ ُﻄﻮﻧ َ ُﻬ ْﻢ ﻧ َ ً ﻋﻦ ﺍﻟﺼﻼﺓ ﻳﻮﻡ َ
ﺍﻟﺤﺎﺻﻠ َﺔ ﻓﻲ َﻭ ْﺟﻪ ﺩِﻳﻨﻪِ، ِ ﺍﻟﺸﺠ َﺔ
ّ ﺍﻟﺸﺮﻳﻒ ،ﻭﻣﺎ ﺗَﺤ ﱠﻤﻞ ِ ﺍﻟﺤﺎﺻﻠ َﺔ ﻓﻲ َﻭ ْﺟﻪ َﺟﺴﺪﻩ ِ
َ
ﻓﺮﺟﺢ َﺣ ﱠﻖ ﺧﺎﻟﻘﻪِ ﻋﻠﻰ َﺣ ﱢﻘﻪ .€ ﻭﺟ َﻪ ﺍﻟﺪﻳﻦ :ﺍﻟﺼﻼﺓُ ،ﱠ ﻓﺈﻥ ْ
ﻼﻣﻪ ﺃﻭﻝَ ُﻣﻼﻗﺎﺗﻪِ ﺑﺎﻟﺴﻼﻡ ﺇﻟﻰ ﻛﻞ َﻣ ْﻦ ﻟَﻘِﻴَ ُﻪ{ ﺃﻱ :ﻳ َ ْﺠﻌﻞُ َﺳ َ}ﻭﻛﺎﻥ €ﻳَﺒْﺪﺃ ﱠ
ﺍﻟﺴﺮﻭﺭ ﻓﻲ ﻗﻠﺐ ﺍﻟ ُﻤ ْﺴﻠﻢ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﻣ ِ ْﻦ ﻛﻤﺎﻝ ِﺷﻴَ ِﻢ ﺘﺪﺍﺭﺍ ﺇﻟﻰ ﺇ ْﺩﺧﺎﻝ ﱡ
ﺍﺑْ ً
ﻴﻦ ،ﻭﻫﻮَ 6:ﺳﻴﱢﺪ ُﻫ ْﻢ }ﻭﻛﺎﻥ €ﻻ ﻳﻘﻮﻡ ﻭﻻ ﻳَ ْﺠﻠﺲ ﺇﻻ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﺍﻟ ُﻤﺘﻮﺍﺿﻌِ َ
ﺃﺣﻮﺍﻟﻪِ ُﻣ َﺮﺍﻗﺒًﺎ ﷲ
ﺗﻌﺎﻟﻰ{ ﺃﻱ :ﺇﻻ ﺣﺎﻝ َﻛ ْﻮﻧﻪ ُﻣﺘﻠﺒﱢ ًﺴﺎ ﺑﺎﻟﺬﻛْﺮ؛ ﺃﻱ :ﻛﺎﻥ ﻓﻲ ﻛﻞ ْ
ﺍﻟﺤﻖ ﺗﻌﺎﻟﻰّ ﺗﻌﺎﻟﻰ ﻻ ﻳَﻐﻔُﻞ ﻋﻨﻪ ﺇ ّﻣﺎ ﺑﺎﻟﻘﻠﺐ؛ ﺃﻭ ﺑﻪ ﻭﺑﺎﻟﻠﺴﺎﻥ ،ﻭﻋﺪ ُﻡ ﺍﻟ َﻐ ْﻔﻠﺔ ﻋﻦ
ﺷﺄﻥ ﺃُﻭﻟﻲ ِ
ﺍﻟﺠ ﱢﺪ ﻭﺍﻟﻤﺮﺍﻗﺒ ِﺔ ،ﻭﻣﻦ ﺛ ّﻤ َﺔ ُﻋ ﱠﺪﺕ ﺍﻟ َﻐ ْﻔﻠ ُﺔ ﻋﻨﺪ ﺍﻷﻛﺎﺑﺮِ ﻭﺍﻷﻭﻟﻴﺎء ِ َﺣﺪﺛًﺎ،7 ُ
ﺍﻟﺸﻌﺮﺍﻧﻲ ﻓﻲ )ﺍﻟ ِﻤﻴﺰﺍ ِﻥ(.8
ّ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻌﺎﺭﻑ
ﺍﻟﻌﻴْﻦ ﺍﻟ ُﻤﻬﻤﻠﺔ ﻭﺗﺨﻔﻴﻒ ﺍﻟﻤﺜﻨﺎﺓ ﺍﻟﺘﺤﺘﻴﺔ،
ﺍﻟﻤﻮﺣﺪﺓ ﻭﻛ َْﺴﺮ َ
ّ َﺭﺑﺎﻋﻴﺘﻪ -ﺑﻔﺘﺢ ﺍﻟﺮﺍء ﻭﺗﺨﻔﻴﻒ }{1
ﺍﻟ ﱠﺮ ِ
ﺑﺎﻋﻴَﺔُ ،ﻛﺜَﻤﺎﻧِﻴَﺔُ :ﱢ
ﺍﻟﺴ ﱡﻦ ﺍﻟﺘﻲ ﺑﻴﻦ ﺍﻟﺜَﻨﻴﱠﺔ ﻭﺍﻟﻨﺎﺏِ } .ﻗﺎﻣﻮﺱ{.
ﺍﻟﺸ ﱡﺞ ﻛﺴﺮ ﺍﻟﺮﺃﺱ ،ﺃﻱّ :
ﺷﻖ} .ﻟﻐﺔ{. ﱠ }{2
ﺃﻱ :ﻋﺴﺮ} .ﻟﻐﺔ{. }{3
ﺃﻱ :ﺍﻟﺪﻋﺎء} .ﻟﻐﺔ{. }{4
ﺃﻱ :ﻷﻗﺒﻞ. }{5
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{6
ﺃﻱ :ﺣﺪﺙ ﺍﻟﺼﻼﺓ. }{7
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ( ،ﻟﻌﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﻧﻲ. }{8
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 100
ﻭﺇﺫﺍ ﺟﻠﺲ ﺇﻟﻴﻪ ﺃﺣﺪ ﻭﻫﻮ ﻳﺼﻠﻲ ﺧﻔﻒ ﺻﻼﺗﻪ ﻭﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻭﻳﻘﻮﻝ) :ﺃﻟ َ َ
ﻚ
ﺎﺟﺔٌ؟( ،ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺣﺎﺟﺘﻪ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺼﻼﺓ .ﻭﻛﺎﻥ ﻻ ﻳﺪﻋﻮﻩ ﺃﺣﺪ ﻣﻦ َﺣ َ
ﻚ(.ﺃﺻﺤﺎﺑﻪ ﺃﻭ ﻏﻴﺮﻫﻢ ﺇﻻ ﻗﺎﻝ) :ﻟَﺒﱠﻴْ َ
ﺍﺑﺘﺪﺍﺭﺍ
ً ﻠﺲ ﺇﻟﻴﻪ{ ﺃﻱ :ﻋﻨﺪ ُﻩ }ﺃﺣ ٌﺪ ﻭﻫﻮ ﻳُﺼ ّﻠﻲ ﺧ ﱠﻔﻒ ﺻﻼﺗَﻪ{ } َﻭ{ﻛﺎﻥ } €ﺇﺫﺍ َﺟ َ
ﺎﺟﺔ؟( ،ﻓﺈﺫﺍ َﻓ َﺮﻍ ﻣ ِ ْﻦ ﻚ َﺣ َ ﻟﻘﻀﺎء َﺣﻮﺍﺋﺠﻪ } َﻭ{ﺇﺫﺍ َﺳﻠّﻢ }ﺃﻗْﺒﻞ ﻋﻠﻴﻪ ﻭﻳﻘﻮﻝ) :ﺃَﻟ َ َ
ِ
ﺍﻟﻘﺎﺻﺮ. ﺃﻓﻀﻞُ 1ﻣِﻦ
ﱢﻱ َ ﺍﻟﻌﻤﻞ ﺍﻟﻤﺘﻌﺪ َ ﺣﺎﺟﺘﻪ ِ ﻋﺎﺩ ﺇﻟﻰ ﱠ
ﺍﻟﺼﻼﺓ ِ{ ﻭﻳ ُ ْﻌﻠَﻢ ﻣﻨﻪ :ﺃﻥ َ
ﺃﺻﺤﺎﺑﻪ ِ ﺃﻭ ﻏﻴْﺮﻫِ ْﻢ{ ﻭﻛﻴﻔﻴﺔ ُﺩﻋﺎﺋﻪ €ﺑﻨﺤﻮ: }ﻭﻛﺎﻥ ﻻ ﻳَﺪْﻋﻮﻩ ﺃﺣ ٌﺪ ﻣ ِ ْﻦ ْ
ﻳَﺎ َﺭ ُﺳﻮ َﻝ ﺍﷲ؛ ﺇﺫ ُﺩ َﻋﺎﺅُﻩ ﺑﺎﺳﻤﻪِ َﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻷﻣﺔ ،2ﻭﻟﻢ ﻳُﺨﺎﻃﺒْ ُﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ
ﺇﻛﺮﺍﻣﺎ ﻟﻪ }ﺇﻻ ً ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎء ،ﺑﻞ ﺑﻨﺤﻮ) :ﻳَﺎ ﺃﻳ ﱡ َﻬﺎ ﺍﻟﻨﱠﺒ ِ ّﻲ( َ ﺍﻟﻘﺮﺁﻥ ﺑﻤﺎ ﺧﺎﻃَ ﺐ 3ﺑﻪ
ﺇﻗﺎﻣﺔ؛ ﻷﻥ ﺍﻟﺘﺜﻨﻴ َﺔ ﻟﻠﺘﻜﺮﻳﺮ، ٍ ﺃﻗﻴﻢ ﺑﺨﺪ َْﻣﺘِﻚ ﺇﻗﺎﻣ ًﺔ ﺑﻌﺪ
ﻚ({ ﻭﻣﻌﻨﺎ ُﻩُ : ﻗﺎﻝ) :ﻟَﺒﱠﻴْ َ
ﻭﻛﻴﻔﻴ ُﺔ ﺗﺮﻛﻴﺒﻪِ ﻭﺃﺻﻠ ُﻪ ﻣﺬﻛﻮﺭ ﻓﻲ ﺍﻟﻜﺘﺐ ،ﻓﺎﻟﻤﺮﺍﺩ ﺑﻪ :ﺃ ْﻣ ُﺮﻙ َﺳ ْﻤ ٌﻊ ﻭﻃﺎﻋ ٌﺔ.
ﻄﻴﺐ ﻗﻠﺒُﻪ ﻟﻺﺟﺎﺑﺔ ﻮﺍﺿﻌﻪ ﺇﺫ ﺍﻟﻤﺘﻜﺒﱢﺮ ﻻ ﻳ َ ُ ِ
ﻭﻛﻤﺎﻝ ﺗ َ ُ ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣِﻦ َﻣﻜﺎﺭﻡ ﺃﺧﻼﻗﻪِ
ﻭﺍﻟﺤﺒﻴﺐ ُ €ﻣﺒَ ﱠﺮ ٌء ﻣِﻦ ﻛﻞ ُﻣﻨ َ ﱠﻔ ٍﺮ
ُ ٍ
ﻭﺍﺣﺪ ﺑﺮِﻓ ٍﻖ؛ ﺑﻞ ﻳ َ ْﻐﻠِﻆ ﻭﻳ ْﻌﻨِﻒ ﺃﻭ ﻳ َ ْﻌﺮﺽ، ﻟﻜﻞ
ﻭ ُﻣﻨﺰ ٌّﻩ ﻣِﻦ ﻛﻞ َﺷﻨَﺎﺭ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ7 654321 0ﱪ ﺍﻵﻳﺔ.4
ﺍﺟﺘﻤﺎ َﻋ ُﻪ ﻓﻲ ﻧﺒﻴﱢﻨﺎ ﺃﺣﺪ؛ ْ ٍ ﺤﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻟ ّﻤﺎ ﻟﻢ ﺗ َ ْﺠﺘ ِﻤﻊ ﻓﻲ ﻭﺍﻋﻠﻢ :ﺃﻥ َﻣ ِ
ﺃﻛﻤﻞ ﻣﻨﻪ ﻓﻴﻬﺎ ﻭﻻ ﺃﺗ َ ﱠﻢ ،ﻭﺃﻥ ﻗ ّﻮﺓ ﺍﻟﺒَﺸﺮِ ﻟ ّﻤﺎ ﻟﻢ ﺗَﺼﻞْ ﺇﻟﻰ ﺍﺳﺘ ِ ْﻘﺼﺎء ُﻋﺸْ ﺮ َ ،€ﻓﻼ
ﻭﺍﻟﺸﻴَﻢ ﺍﻟﺴﻼﻣﺎﻥ ﻣِﻦ ﺍﻷﺧﻼ ِﻕ َ
ﺍﻟﺠﻠﻴّﺔ ﱢ ِ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻴﻪ
ُ ﻣ ِ ْﻌﺸﺎﺭ َﻋ ِﺸﻴﺮ ﻣﺎ ﺗَﺤﻠﱠﻰ ﺑﻪ
ﺍﻟﻤﺮﺿﻴّﺔ ﺃﺷﺎﺭ ﺍﻟﻤﺆﻟﻒ ﺇﻟﻰ ﻣﻘْﺪﺍﺭِ ﺍﻟﻜﻔﺎﻳ ِﺔ -ﻛﻤﺎ ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﺒﺎﺝ -ﻟﻴَﺘﺄ ﱠﻣﻞ
ﺍﻟﺠﻤﻴﻠﺔ، ﻭﻳﺘﺤﻠّﻰ ﺑﺎﻟﻤﻨﺎﻗِﺐ َ ﺍﻟﺘﺄﺳﻲ ﺑﺸﻤﺎﻳﻠﻪَِ ، ﻭﻳﺠﺘَﻬ َﺪ ﻓﻲ ﱢ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺃﺧﻼﻗﻪْ ، ُ
ﻳﺎﺽﺘﺨﻠّﻰ َﻋﻦ ﺍﻟﻤﺜﺎﻟﺐ ﺍﻟ ﱠﺮﺫﻳﻠﺔ ،ﻓﻨ َ ْﺴﺄ ُﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻮ ّﻓ َﻘﻨَﺎ ﻟﻨ َ ْﺮﺗ َ َﻊ ﻓﻲ ﺭِ ِ َﻭﻳ َ َ
ﺍﻟﻌﻠﻴ ﱠ ِﺔ.
ﺃﺣﻮﺍﻟﻪ ﺍﻟﺰﻛﻴّﺔ ،ﻭﻧَﺸُ ﱠﻢ ﻣ ِ ْﻦ َﺭ َﻭﺍﺋ ِﺢ ﻧَﺴﻴ ِﻢ ﺃﻭﺻﺎﻓﻪِ َ
ﺃﻱ :ﻏﺎﻟﺒﺎ؛ ﺇﺫ ﻧﺤﻮ ﺍﻹﻳﻤﺎﻥ ﺃﻓﻀﻞ ﻣﻄﻠﻘﺎ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺻﺮﺍ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﻣﻨﻪ. }{1
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ :ﱫS R Q P O N M Lﱪ ]ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ :ﺍﻵﻳﺔ .[63ﻣﻨﻪ. }{2
ﺑﻤﺎ ﺧﺎﻃﺐ -ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ) :ﻳﺎ ﺁﺩﻡ() ،ﻳﺎ ﺩﺍﻭﺩ() ،ﻳﺎ ﻋﻴﺴﻰ( .ﻣﻨﻪ. }{3
ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﺍﻵﻳﺔ .159 }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
101
‰⁄^√õ<·^Èe<ª<ÿí
ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﻣﺎ ﻭﺟﺪﻩ ﻭﻻ ﻳﺮﺩ........................،
ﻓﺼﻞ
}ﻃ َﻌﺎﻣﻪ ِ{ €
}ﻓﻲ ﺑَﻴﺎﻥ{ ﺗَﻨﺎ ُﻭ ِﻝ َ
ﻭﻫﻮ :ﻣﺎ ﻗُ ِ
ﺼ َﺪ ﻟﻠ ﱡﻄ ْﻌﻢ ﺍﻗﺘِﻴﺎﺗًﺎ ﻭﺗَﺄ ﱡﺩ ًﻣﺎ ﻭﺗَﻔ ﱡﻜ ًﻬﺎ.
ﻛﺜﻴﺮﺓ ٍ ﻣ ِ ْﻦ َﺣﻴْ ُ ﻭﺍﻋﻠﻢ :ﺃﻥ ﺗﻨﺎ ُﻭﻝ ﺍﻟﻄﻌﺎﻡ ﻳ ْﺤ ُ ِ
ﻭﻏﻴﺮﻫﻤﺎ
ُ ﺚ َﻭ ْﺻ ُﻔ ُﻪ َ
ﻭﺯﻣﻨ ُﻪ ﺘﺎﺝ ﻟ ُﻌﻠﻮﻡ َ َ
ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻤﺼﺎﻟﺢ ﺍﻟﺪﱢﻳﻨﻴﱠﺔ ﻭﺍﻟ ﱡﺪﻧْﻴﻮِﻳ ﱠ ِﺔ ،ﺇﺫ ﺑﻪ ﻗﻮﺍﻡ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺒَﺪﻥ ،ﻭﺑﻬﻤﺎ
ﺪﻥ ﺑ ُﻤ ْﻔﺮﺩﻩ ِ :ﻋﻠﻰ َﻃﺒْﻊ ﺍﻟﺤﻴﻮﺍﻥ؛ ﻓﻴُ ْﺴﺘﻌﺎ ُﻥ ﺑﻪ ﻋﻠﻰ ِﻋﻤﺎﺭ ُﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؛ ﻷﻥ ﺍﻟﺒَ َ
ﻋﻤﺎﺭﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻘﻠﺐ :ﻋﻠﻰ ﻃﺒﻊ ﺍﻟﻤﻼﺋﻜﺔ؛ ﻓﻴُ ْﺴﺘﻌﺎﻥ ﺑﻪ ﻋﻠﻰ ِﻋﻤﺎﺭﺓ ﺍﻵﺧﺮﺓِ،
ﻃﺮﻳﻖ ﻟﻠﺒﻘﺎء ِ 1ﺇﻻ ﺑﺎﻟﻌﻠﻢ َ
ﻭﺍﻟﻌﻤ ِﻞ، َ ﱠﺍﺭﻳْ ِﻦ ،ﻓﻼ ﻭﺑﺎﺟﺘﻤﺎﻋﻬِﻤﺎ ﻳ َ ْﺼﻠﺤﺎﻥ ﻟﻌﻤﺎﺭﺓ ﺍﻟﺪ َ ْ
ﻼﻣﺘُﻪ ﺇﻻ ﺑﺘﻨﺎ ُﻭﻝ ﻣﻘﺪﺍﺭﻜﻦ ﺍﻟ ُﻤ َﻮﺍﻇﺒ ُﺔ ﻋﻠﻴﻬﻤﺎ ﺇﻻ ﺑﺴﻼﻣﺔ ﺍﻟﺒﺪ ِﻥ ،ﻭﻻ ﺗ َ ْﺼ ُﻔﻮ َﺳ َ ﻭﻻ ﻳ ُ ْﻤ ُ
ﺍﻟﺤﺎﺟﺔ ﻋﻠﻰ ﺗﻜﺮﺍﺭ ﺍﻷﻭﻗﺎﺕ ،2ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﻟﺤﻴﻦ :ﺍﻷ ْﻛ ُﻞ ﻣِﻦ ﺍﻟ ﱢﺪﻳﻦ.
ﻣﻦ ﺛﻢ ﺍﻋﻠﻢ :ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻣِﻦ ﻋﺎﺩﺗﻪِ ﺍﻟﻜﺮﻳﻤﺔ َﺣﺒْ ُ
ﺲ ﻧﻔﺴﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻋﻠﻰ ﻧ َ ْﻮ ٍﻉ َ
ﺃﻓﻀﻞ ﺍﻷﻏﺬﻳﺔ ،ﺑﻞ ﻛﺎﻥ َ ﺿﺮﺭﺍ ﺑَﻴّﻨًﺎ ۊﺇﻥ ﻛﺎﻥ
ً ﺍﻷ ْﻏﺬﻳَﺔ ،ﻓﺈﻥ ﺫﻟﻚ ُ
ﻳﻀ ّﺮ ﺑﺎﻟﻄﺒﻴﻌﺔ
ٍ
ﻭﻓﺎﻛﻬﺔ ﻭﺗﻤ ٍﺮ.3 ﻳَﺄ ُﻛ ُﻞ ﻣﺎ ﺃ ُ ْﻋﺘﻴ َﺪ ﻣِﻦ ﻟ َ ْﺤ ٍﻢ
ﻭﺍﻟﺸﺮﺏ:
ُ ﺍﻟﻤﻌِ َﺪﺓ،
ﺄﻛﻞ{ ﻭﺍﻷﻛﻞ :ﺇ ْﺩﺧﺎﻝ ﻏﻴﺮِ ﺍﻟﻤﺎﺋﻊ ﻣِﻦ ﺍﻟﻔﻢ ﺇﻟﻰ َ
}ﻭﻛﺎﻥ{ } €ﻳَ ُ
ﺇﺩﺧﺎ ُﻝ ﺍﻟﻤﺎﺋﻊ ﺇﻟﻴﻬﺎ }ﻣﺎ َﻭ َﺟﺪﻩ{ ﺃﻱ :ﻣ ّﻤﺎ ﻛﺎﻥ ﻣﻦ ﺟﻨْ ِ
ﺲ ﻣﺎ ﻳﺄﻛﻠﻮﻧﻪ ﺇﻥ ﺃﺗﺎ ُﻩ ﻣﻦ ﻃﺮﻳﻖ
ﺘﻨﻊ ﻣﻨﻪ ﻻ ْﺯﺩﺭﺍء ٍ 4ﺑﻪ ،ﻓﻼ ﻳُﻨﺎﻓِﻲ ﻣﺎ ﺳﻴﺄﺗﻲ ﺑﺄﻧﻪ ﻳَﺘﺮﻛُﻪ ْ
ﺇﻥ ﻳﻤ ُ ِ
ﺍﻟﺤ ّﻞ }ﻭﻻ ﻳﺮ ﱡﺩ{ ﺃﻱ :ﻻ ْ
ﺃﻱ :ﺑﻘﺎء ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻲ .ﻣﻨﻪ. }{1
ﻚ َﻣ ْﻬ ُﺮ ُﺣﻮﺭِ ﺍﻟﻌِﻴﻦَِ ،ﻭ َﻣ ْﻦ ﻓ ََﻌﻞَ ﺫَﻟ ِ َ
ﻚ ِ ِ ِ
ﺍﻟﻤﺎﺋ َﺪﺓ ﻓَﺈ ﱠﻥ ﺫَﻟ َ ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ُ ) :€ﻛﻠُﻮﺍ ﻣ ِ ﱠﻤﺎ ﻳ َ ْﺴﻘ ُُﻂ َﻋ ِ
ﻦ َ }{2
ﺹ َﻭﺍﻟﺠﻨُﻮ َﻥ َﻭ َﻋ ْﻦ ﻭﻟ ِﺪﻧَﺎ( ﺍﻫـ. َﺍﻡ َﻭﺍﻟﺒ َ َﺮ َ
ﺍﻟﺠﺬ َ ﻳ َ ْﺼﺮ ُ
ِﻑ ﺍﷲ َﻋﻨ ْ ُﻪ ُ
ﺗﻤﺮ -ﻭﻏﻴﺮﻩ. }{3
ﺃﻱ :ﺍﺣﺘﻘﺎﺭﻩ .ﻣﻨﻪ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 102
ﺇﻥ ﻭﺟﺪ ﺗﻤﺮﺍ ﺑﻼ ﺧﺒﺰ ﺃﻛﻠﻪ ،ﻭﺇﻥ ﻭﺟﺪ ﺧﺒﺰ ﺑﺮ ﺃﻭ ﺷﻌﻴﺮ ﺃﻛﻠﻪ ،ﻭﺇﻥ ﻭﺟﺪ ﺣﻠﻮﻯ
ﺃﻭ ﻋﺴﻼ ﺃﻛﻠﻪ ،ﻭﺇﻥ ﻭﺟﺪ ﻟﺒﻨﺎ ﺑﺪﻭﻥ ﺍﻟﺨﺒﺰ ﺍﻛﺘﻔﻰ ﺑﻪ..............،
ﺗﻤﺮﺍ ﺑﻼ ﺧﺒﺰٍ ﺃﻛﻠ ُﻪ{ ﺃﻱ :ﻛﺎﻥ ﻳ َ ْﻜﺘَﻔﻲ ﺑ ُﻤ َﺠ ّﺮﺩِ ﺍﻟﺘﱠﻤﺮِ ﻣﻦ ﻏﻴﺮ ﻗ ٍ
ُﻮﺕ ﻛﺮِ َﻫ ُﻪ }ﺇﻥْ ﻭﺟﺪ ً
ْ2 ﻧﺴﺘﻮﻗ ِ ُﺪ ٍ
ﺑﻨﺎﺭ ﻭﺇﻥ ﺁﺧﺮ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺇﻥْ ُﻛﻨّﺎ ﺁ َﻝ ﻣﺤ ّﻤﺪ ﻧَﻤﻜُﺚ ً
ﺷﻬﺮﺍ ﻣﺎ ْ 1
َ
ﺍﻟﻀﻴﻖ ﻓﻬﻮ ﺃ ْﻭﻟﻰ ﻹﻳﺜﺎﺭﻩ ِ
ﺍﻟﻤﺎ ُء ﻭﺍﻟﺘ ﱠﻤﺮ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺁﻟ ُ ُﻪ €ﻓﻲ ﺫﻟﻚ ﱢ ﺍﻷﺳﻮﺩﺍ ِﻥَ :ﻫﻮ 3ﺇﻻ ْ
ﺇﻳّﺎ ُﻫ ْﻢ ﻋﻠﻰ ﻧَﻔْﺴﻪِ ﻭﻟﺘﻌ ﱡﺬﺭ ِﺷﺒَﻌﻪُِ 4ﺩﻭﻧ ُﻬ ْﻢ }ﻭﺇﻥ ﻭﺟ َﺪ ﺧﺒ َﺰ ﺑُ ﱟﺮ{ ُ
ﺍﻟﺨﺒْﺰ -ﺑﺎﻟﻀﻢ -ﻣﺎ ﻳﺆﻛﻞُ
)ﺍﻟﺸﻬﺎﺏ(:5ﺍﺻﻄﻨﺎﻋﻪ }ﺃﻭ ﺷﻌﻴﺮ{ ﻗﺎﻝ ﻓﻲ ﱢ ﻣﻦ ﻧﺤﻮ :ﺑ ُ ّﺮ ،ﻭﺑﺎﻟﻔﺘﺢ -ﻣﺼﺪﺭ ﺑﻤﻌﻨﻰ ْ
ﺑﺸﻌِﻴﺮِ ﺍﻟﻨﺒﻲ } €ﺃﻛ َﻠ ُﻪ{ ﺃﻱ :ﺑﻼ ﺇﺩﺍ ٍﻡ ﺃﻭ ﻣﻌﻪ. ﺍﻟﺴﻠْﺖ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭَ : ﺇ ﱠﻥ ﱡ
ﺻﻮﺭﺓ ﺍﻟﻴﺎء ،ﻭﻗﻴﻞ: } َﻭﺇﻥْ َﻭﺟﺪ َﺣﻠْﻮﻯ{ ﻭﻫﻲ :ﺑﺎﻟ َﻘ ْﺼﺮ؛ ﻓﺘﻜﺘﺐ ﺑﺎﻷﻟﻒ ﻋﻠﻰ ُ
ﺼﻴﺺ ﺑﻌﺪ ﺗ َ ْﻌﻤﻴﻢ ،ﻭﻗﻴﻞ :ﻳَﺨْ ّ
ﺘﺺ ٌ ﺑﺎﻟﻤ ّﺪ :-ﻛﻞﱡ ﻣﺎ ﻓﻴﻪ َﺣﻼﻭﺓَ ،
ﻓﺎﻟﻌﺴﻞ ﺑﻌﺪﻩ ﺗﺨْ
ﺍﻟﺼﻨْﻌﺔُ ،ﻭﻗﻴﻞ :ﻫﻮ ﻣﺎ ُﻋﻮﻟﺞ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺑ ِ ُﺤﻠ ٍﻮ }ﺃﻭ َﻋ َﺴﻼً ﺃﻛﻠﻪُ{ ﺃﻱ: ﺑﻤﺎ َﺩﺧﻠَﺘْﻪ ﱠ
ﺍﻟﺤ ْﻠﻮ ﻟﺸ ﱠﺪﺓ ﻟ َﻄﺎﻓَﺘﻪِ ،ﻭﻟﻢ ﻳﻜﻦ ﺣﺒ ﱡ ُﻪ ﻟﻪ ﻋﻠﻰ
ﻣﻊ ُﺣﺒّﻪ؛ ﻷﻥ ﻃَ ﺒْﻌﻪ ﻛﺎﻥ ﻳَﻤﻴﻞ ﺇﻟﻰ ُ
ﺻﺎﻟﺤﺎ ،ﻓﻴُ ْﻌﻠِﻢ ﺑﺬﻟﻚ ﺃﻧﻪ
ً ﻼ
ﺣﻀﺮ ﻧَﻴْ ً
ﻣﻌﻨﻰ َﻛﺜْﺮﺓ ﺍﻟﺘ ﱠﺸ ﱢﻬﻲ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻳَﻨﺎﻝ ﻣﻨﻪ ﺇﺫﺍ َ
ﺗﺤﺼﻴﻠَ َﻬﺎ.ﻳ ُ ِﺤﺒ ﱡ ُﻪ ،ﻭﻣﺤﺒّ ُﺔ ﺃﻧﻮﺍﻉ ﺍﻷﻃﻌﻤ ِﺔ ﺍﻟﻠﺬﻳﺬﺓ ﻻ ﺗ ُﻨﺎﻓﻲ ﺍﻟﺰﱡﻫ َﺪ ﺇﺫﺍ ﻟﻢ ﻳُﻜﻠﱢﻒ ْ
ﻣﻜﺎﻥ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ،
َ } َﻭﺇﻥْ َﻭﺟﺪ ﻟﺒﻨﺎ ﺑﺪﻭﻥ ﺍﻟﺨُ ﺒْﺰ ﺍﻛﺘﻔﻰ ﺑﻪ{ ﻷﻧﻪ ﻳ ُ ْﺠﺰﺉ
ﻭﻣِﻦ ﺛ َ ﱠﻢ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ َﺷﺮِﺑ َ ُﻪ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺯِ ْﺩﻧَﺎ ﻣِﻨْ ُﻪ( ﺑﺨﻼﻑ ﻏﻴﺮﻩ ،ﻓﻜﺎﻥ ﻳﻘﻮﻝ
ﺍﻟﻠﺒﻦ َﺧﻴْ ُﺮ ﺍﻷﻃﻌِ َﻤﺔ.6
ﻓﻴﻪ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺍ ْﺭ ُﺯﻗْﻨَﺎ َﺧﻴْ ًﺮﺍ ﻣِﻨْ ُﻪ( ،ﻓﺒﺎﻥ ﻣﻨﻪ ﺃﻥ َ
ﺇﻥْ -ﻣﺨ ّﻔﻔﺔ. }{1
ﻭﺇﻥْ -ﻟﻠﻨﻔﻲ. }{2
ﺃﻱ :ﺍﻟﻤﺄﻛﻮﻝ .ﻣﻨﻪ. }{3
ﺃﻱ :ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺧﻠﻘﻪ ﺍﻟﻜﺮﻳﻢ .ﻣﻨﻪ. }{4
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺣﺎﺷﻴﺘﺎ ﺍﻟﻘﻠﻴﻮﺑﻲ ﻭﻋﻤﻴﺮﺓ ﻋﻠﻰ ﻛﻨﺰ ﺍﻟﺮﺍﻏﺒﻴﻦ ﺷﺮﺡ ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ( ،ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ }{5
ﺃﺣﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺍﻟﻘﻠﻴﻮﺑﻲ /ﻭﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺍﻟﺒﺮﻟﺴﻲ ﺍﻟﻤﻠﻘﺐ ﺑـ)ﻋﻤﻴﺮﺓ(.
ﻭﺳﺌﻞ ﻧﻔﻊ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻪ :ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ ﺍﻟﻠﺒﻦ ﺃﻭ ﺍﻟﻌﺴﻞ؟ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ :ﻗﺎﻝ ﺍﻟﺠﻼﻝ }{6
ﺍﻟﺴﻴﻮﻃﻲ :ﻣﻘﺘﻀﻰ ﺍﻷﺩﻟﺔ ﺃﻥ ﺍﻟﻠﺒﻦ ﺃﻓﻀﻞ ،ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺟﻌﻠﻪ ﻏﺬﺍء ﻟﻠﻄﻔﻞ ﺩﻭﻥ ﻏﻴﺮﻩ،
ﻳﻐﺺ ﺑﻪ ﺃﺣﺪ ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ،
ّ ﻭﺃﻧﻪ ﻳﺠﺰﻱء ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻻ ﻛﺬﻟﻚ ﺍﻟﻌﺴﻞ ﻭﺃﻧﻪ ﻻ
ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫD Cﱪ ]ﺍﻟﻨﺤﻞ ،[66 :ﻭﺃﻧﻪ ﺍﺧﺘﺎﺭﻩ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍء ﻋﻠﻰ ﺍﻟﻌﺴﻞ ﻭﺍﻟﺨﻤﺮ،
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
103
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺄﻛﻞ ﺧﺒﺰ ﺷﻌﻴﺮ ﻏﻴﺮ ﻣﻨﺨﻮﻝ ،ﻭﻟﻢ ﻳﺸﺒﻊ ﻣﻦ
ﺧﺒﺰ ﺑﺮ ﺛﻼﺛﺔ ﻣﺘﻮﺍﻟﻴﺔ................................
ﺣﺎﻝ َﻛ ْﻮﻥ َﺩﻗﻴﻘﻪِ }ﻏﻴْ َﺮ َﻣﻨْﺨﻮﻝٍ{ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ }ﻭﻛﺎﻥ €ﻳَﺄﻛﻞ ﺧﺒ َﺰ َﺷﻌﻴﺮٍ{َ 1
ﻣﻦ ِﺣﻴ ِﻦ ﺑَﻌﺜﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﺘﻰ ﻗَﺒَﻀ ُﻪ ،ﻗﻴﻞ:3 ﻼ ْ ﺍﻟﻨﺒﻲ ُ €ﻣﻨْﺨ ً
}ﻣﺎ َﺭﺃﻯ ﱡ ﺍﻟﺒﺨﺎﺭﻱَ :2
ﻃﺎﺭ، ﻮﻝ؟ ﻗﺎﻝ :ﻛﻨﺎ ﻧ َ ْﻄ َﺤﻨُﻪ َﻭﻧﻨْ ُﻔﺨُ ُﻪ ﻓﻴَ ُ ﻨﺨ ٍ
ﻄﻴﺮ ﻣﺎ َ ﻏﻴﺮ َﻣ ُ
ﺍﻟﺸﻌﻴﺮ َ
َ ﻛﻴﻒ ﻛﻨﺘﻢ ﺗﺄﻛﻠﻮﻥ
ﺍﻟﺸﺎﻡ ﻟﻠﺘﺠﺎﺭﺓ، َ ﺣﻴﻦ ﻳُﺴﺎﻓﺮ
ﻭﻣﺎ ﺑﻘﻲ ﻧ ْﻌﺠﻨ ُﻪ َﻭﻧﺄﻛﻠ ُﻪ{ ،ﺍﺣﺘﺮﺯ 4ﻋ ّﻤﺎ ﻗﺒﻞ ﺍﻟﺒَ ْﻌﺜﺔ؛ َ
ﻭﺁﻻﺕ ﺍﻟﺘّﺮﻓﱡﻪِ ﻛﺜﻴﺮﺓ ﻓﻴﻪ ﺣﻴﻨﺌﺬ5؛ ﺇﺫ ﻛﺎﻥ ﺑﻴﺪ ﺍﻟ ﱡﺮﻭﻡ ،ﻭﺃﻣﺎ ﺑﻌﺪ ِ ﻓﺈﻥ ﺍﻟﻤ ِ
ﻨﺎﺧ َﻞ َ
ﺍﻟﺒﻌﺜﺔ ﻓﻠﻢ ﻳﻜﻦ ﺇﻻ ﺑﺎﻟﺤﺠﺎﺯ ،ﻭﻧﻔ ُْﻲ ُﺭﺅﻳﺘﻪِ ُﻣﺒَﺎﻟﻐﺔ ﻓﻲ ﻧ َ ْﻔﻲ ﺃﻛﻠﻪِ ،ﻭﻓﻲ ﻫﺬﺍ:
ﺸﺄﻥ ﺍﻟﻄﻌﺎﻡ؛ ﻓﺈﻧﻪ ﻻ ﻳ ْﻌﺘَﻨﻲ ﺑﻪ ﺇﻻ ﺃ ْﻫ ُﻞ ﺍﻟﺤﻤﺎﻗﺔ ﻭﺍﻟﻐ ْﻔﻠﺔ ﺘﻨﺎء ﺑ ِ ِ
ﻭﺍﻻﻋ َ
ْ ﻒ ﺗﺮ ُﻛ ُﻪ ﺍﻟﺘﻜﻠﱡ َ
}ﻭﻟﻢ ﻳَﺸْ ﺒَﻊ ﻣ ِ ْﻦ ﺧُ ﺒْﺰ ﺑ ﱟﺮ ﺛﻼﺛ َﺔ{ ﺃﻳﺎ ٍﻡ } ُﻣﺘﻮﺍﻟﻴﺔ ٍ{ ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ َ :ﻣﺎ َﺷﺒ ِ َﻊ ﺁ ُﻝ
ﺍﻟﻤﺘﺘﺎﺑﻌ ِﺔ
َ ُﻣﺤ ّﻤﺪ ﺛﻼﺛ َﺔ ﺃﻳّﺎ ٍﻡ ﺗِﺒَﺎ ًﻋﺎ ﺣﺘﻰ ﻗُﺒﺾ ،ﻭﺻﺢ} :ﺃﻧﻪ €ﻛﺎﻥ ﻳَﺒِﻴﺖ ﺍﻟﻠﻴَﺎﻟ ِ َﻲ
ﺍﻟﺸﻌﻴﺮ{ ،ﻭﻻ ﻳﻨﺎﻓﻲ ﺧﺒَ َﺮ: َ ﺸﺎء ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺧﺒ ُﺰ ُﻫ ْﻢ ُﻭﻥ َﻋ ًﻭﺃ ْﻫﻠﻪ ِﻃ َﻮ ًﺍءﺍ ﻻ ﻳﺠﺪ َ
ﺃﻭﺍﺧ َﺮ َﺣﻴﺎﺗﻪِ ،ﻟﻜﻦ ِ ﻗﻮﺕ ِﻋﻴﺎﻟﻪِ َﺳﻨ ًﺔ{؛ ﻷﻧﻪ ﻛﺎﻥ ﻳ َ ْﻔ َﻌﻞ ﺫﻟﻚ ﺧﺮ َ }ﺃﻧﻪ €ﻛﺎﻥ ﻳ َ ّﺪ ُ
ﺮﺟﻪ ﻓﻴﻬﺎ.
ﺍﺋﺞ ﺍﻟ ُﻤ ْﺤﺘﺎﺟﻴﻦ ﻓﻴُﺨْ ُ ﺗ َ ْﻌﺮﺽ ﻟﻪ َﺣ َﻮ ُ
ﻓﻘﻴﻞ ﻟﻪ) :ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ ﻓﺄﻧﺖ ﻋﻠﻴﻬﺎ ﻭﺃﻣﺘﻚ( ،ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ) .ﺍﻟﻔﺘﺎﻭﻯ :ﺻـ .(340
ﻟﺒﻦ ﺍﻟﻀﺄﻥ :ﺃﻏﻠﻆ ﺍﻷﻟﺒﺎﻥ ﻭﺃﺭﻃﺒُﻬﺎ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳُﺸﺎﺏ ﺑﺎﻟﻤﺎء .ﻭﻟﺒﻦ ﺍﻟﻤﻌﺰ :ﻟﻄﻴﻒ ﻣﻌﺘﺪﻝ،
ﻣﻄﻠﻖ ﻟﻠﺒﻄﻦ .ﻭﻟﺒﻦ ﺍﻟﺒﻘﺮ :ﻣﻦ ﺃﻋﺪﻝ ﺍﻷﻟﺒﺎﻥ ﻭﺃﻓﻀﻠﻬﺎ .ﻭﺍﻟﻠﺒﻦ ﺍﻟﻤﻄﻠﻖُ :ﺃﻧﻔﻊ ﺍﻟﻤﺸﺮﻭﺑﺎﺕ
ﻟﻠﺒﺪﻥ ﺍﻹﻧﺴﺎﻧﻲ ﻟﻤﺎ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻐﺬﻳﺔ ﻭﺍﻟﺪﱠﻣﻮﻳﺔ ،ﻭﻻﻋﺘﻴﺎﺩﻩ ﺣﺎ َﻝ ﺍﻟﻄﻔﻮﻟﻴﺔ ،ﻭﻣﻮﺍﻓﻘﺘﻪ
ﻠﻂ) .ﻓﺼﻮﻝ ﺍﻟﻄﺐ :ﺻـ .(354 ﻟﻠﻔﻄﺮﺓ ﺍﻷﺻﻠﻴﺔ ،ﻭﺍﻟﺤﺎﻣﺾ ﻣﻨﻪ ﺑﻄﻲء ﺍﻻﺳﺘﻤﺮﺍء ﺧﺎ ُﻡ ِ
ﺍﻟﺨ ِ
ﻭﻻ ﻳﻜﺴﺮ ﺧﺒﺰﺍ ﺻﺤﻴﺤﺎ ﻣﺎ ﺩﺍﻡ ﻳﺠﺪ ﺧﺒﺰﺍ ﻣﻜﺴﻮﺭﺍ .ﻣﻦ ﻋﻴﻦ) :ﻓﺘﻮﻯ ﺍﻟﻤﺨﻠﺺ(. }{1
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺍﻟﺒﺨﺎﺭﻱ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ،ﺣﺒﺮ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺤﺎﻓﻆ }{2
ﻟﺤﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ،€ﻧﺸﺄ ﻳﺘﻴﻤﺎ ،ﻭﻗﺎﻡ ﺑﺮﺣﻠﺔ ﻃﻮﻳﻠﺔ ﺳﻨﺔ 210ﻓﻲ ﻃﻠﺐ ﺍﻟﺤﺪﻳﺚ ،ﻓﺰﺍﺭ ﺧﺮﺍﺳﺎﻥ
ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ﻭﺍﻟﺸﺎﻡ ،ﻭﺳﻤﻊ ﻣﻦ ﻧﺤﻮ ﺃﻟﻒ ﺷﻴﺦ ،ﻭﺟﻤﻊ ﻧﺤﻮ :ﺳﺖ ﻣﺌﺔ ﺃﻟﻒ ﺣﺪﻳﺚ،
ﺍﺧﺘﺎﺭ ﻣﻨﻬﺎ ﻓﻲ ﺻﺤﻴﺤﻪ ﻣﺎ ﻭﺛﻖ ﺑﺮﻭﺍﺗﻪ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﺍﻟﺠﺎﻣﻊ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ
ﺃﻣﻮﺭ ﺭﺳﻮﻝ ﺍﷲ €ﻭﺳﻨﻨﻪ ﻭﺃﻳﺎﻣﻪ( ﺍﻟﻤﻌﺮﻭﻑ ﺑـ)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ() ،ﺍﻟﻀﻌﻔﺎء() ،ﺧﻠﻖ
ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ() ،ﺍﻷﺩﺏ ﺍﻟﻤﻔﺮﺩ( .ﻭﻟﺪ ﺳﻨﺔ 194ﻫـ ﻓﻲ ﺑﺨﺎﺭﻯ ،ﻓﺘﻌﺼﺐ ﻋﻠﻴﻪ ﺟﻤﺎﻋﺔ ﻭﺭﻣﻮﻩ
ﺑﺎﻟﺘﻬﻢ ،ﻓﺄﺧﺮﺝ ﺇﻟﻰ ﺧﺮﺗﻨﻚ )ﻣﻦ ﻗﺮﻯ ﺳﻤﺮﻗﻨﺪ( ﻓﻤﺎﺕ ﻓﻴﻬﺎ ﺳﻨﺔ 256ﻫـ.
ﺃﻱ :ﻟﺮﺍﻭﻳﻪ. }{3
ﺃﻱ :ﺍﻟﺮﺍﻭﻱ. }{4
ﺣﻴﻨﺌﺬ :ﺑﻴﺎﻥ. }{5
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 104
ﻭﻛﺎﻥ ﺃﺣﺐ ﺍﻟﻄﻌﺎﻡ ﺇﻟﻴﻪ ﺍﻟﻠﺤﻢ ﻭﻳﻘﻮﻝُ ) :ﻫ َﻮ ﻳَﺰِﻳ ُﺪ ﻓِﻲ ﱠ
ﺍﻟﺴ ْﻤ ِﻊَ ،ﻭ ُﻫ َﻮ َﺳﻴﱢ ُﺪ
ﱠ
ﺍﻟﻄ َﻌﺎﻡِ ﻓِﻲ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﻭﺍﻵ ِﺧ َﺮﺓ ِ(.
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺤﺐ ﺍﻟﻘﺮﻉ...................
ﻃﻌﺎﻣﺎ 1ۊﺇﻥْ ﻛﺎﻥ ﻏﺎﻟﺒًﺎ ً ﺍﻟﻠﺤ َﻢ{ ﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻟﻠﺤﻢ
ﺃﺣﺐ ﺍﻟﻄﻌﺎﻡ ﺇﻟﻴﻪ ْ ﱡ }ﻭﻛﺎﻥ
ﱠﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺇﺳﺎﻏﺔ ﻏﻴﺮﻩ }ﻭﻳﻘﻮﻝ: ﻛﺜﻴﺮﺍ ﻣﺎ ﻳُﻘْﺼ ُﺪ ﻟﺬﺍﺗﻪ ﻻ ﻟﻠﺘ ﱡ ً ِ
ﺇﺩﺍﻣﺎ؛ ﻟﻤﺎ ﺃﻧﻪ ً
ﻌﻴﻦ ﻗُ ّﻮ ًﺓ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ )ﻫﻮ ﻳﺰﻳﺪُ ﻓِﻲ ﱠ ِ
ﺍﻟﺴ ْﻤﻊ({ ﻗﺎﻝ ﺍﻟ ﱡﺰﻫﺮﻱ :ﺃ ْﻛﻠ ُﻪ ﻳﺰﻳﺪ َﺳﺒْ َ ُ َ َ
ﻋﻠﻲ ÷ :ﺃﻧﻪ ﻳُﺼ ﱢﻔﻲ ﺍﻟﻠﱠ ْﻮ َﻥَ ،ﻭﻳ ُ ﱢ
ﺤﺴ ُﻦ ﺍﻟﺨُ ﻠُ َﻖ، ﺍﻟﻌﻘْﻞ ،ﻭﻋﻦ ّ ÷ :ﺃﻛْﻠ ُﻪ ﻳﺰﻳ ُﺪ ﻓﻲ َ
ﻳﻮﻣﺎ ﺳﺎء ﺧُ ﻠُ ُﻘ ُﻪ.
ﺗﺮﻛ ُﻪ ﺃﺭﺑﻌﻴﻦ ً ﻭﻣ ْﻦ ََ
ﺍﻟﻠﺤﻢ ،ﻓﺈﻧﻪ ﻳُﻮﺭﺙ
ﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺃﻛﻞ ْ
ﺍﺑﻦ ﺍﻟ َﻘﻴﱢﻢ :2ﻳﻨﺒﻐﻲ ﻋﺪ ُﻡ ﺍﻟ ُﻤ َ
ﺗﻨﺒﻴﻪ :ﻗﺎﻝ ُ
ﺍﻷﻣﺮﺍﺽ ﺍﻟ ﱠﺪ َﻣﻮﻳّ َﺔ ﻭﺍﻻ ْﻣﺘِﻼﺋﻴﱠﺔ.
َ
ِ
ﺍﻟﻄ َﻌﺎﻡ ِ ﻓﻲ ﺍﻟ ﱡﺪﻧ ْﻴَﺎ َﻭﺍﻵﺧ َﺮﺓ ِ({ ﻭﺻﺢ ﺃﻳﻀﺎ ﺧﺒﺮَ :
)ﺳﻴﱢ ُﺪ }) َﻭ ُﻫ َﻮ َﺳﻴﱢﺪُ ﱠ
3
َﻀ َﻞ؛ ِ
ﺍﻟﻔﺎﺿﻞ ،ﻭﺇﻧﻤﺎ ﻓ ِ ﺍﻹ َﺩﺍﻡِ ﻓِﻲ ﺍﻟ ﱡﺪﻧْﻴﺎ َﻭ ِ
ﺍﻵﺧ َﺮﺓ ِ ﺍﻟ ﱠﻠ ْﺤ ُﻢ( ،ﻭﺍﻟﺴﻴﺪُ :ﺑﻤﻌﻨﻰ َ
ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻟﺸﺨْ ﺺ ﺍﻟ ُﻤﺘ َﻐ ﱢﺬﻱ ﺑﻪ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﺁﻧﻔﺎ. ﻷﻥ ﺑﻪ ﺗ َ ْﻌ ُﻈ ُﻢ ﻗُ ﱠﻮ ُﺓ َ
ﺤﺐ ﺍﻟ َﻘ ْﺮ َﻉ{ ﻭﻫﻮ :ﺣﻤﻞُ ﺍﻟﻴَ ْﻘ ِﻄﻴﻦ ﺃﻱ :ﺛ ََﻤﺮ ُﻩ ،ﻭﺍﻟﻴﻘﻄﻴﻦ: }ﻭﻛﺎﻥ €ﻳُ ّ
ﻭﺳﺒﺐ َﻣﺤﺒﱠﺘﻪِ ﻟﻪ :ﻣﺎ ﻓﻴﻪ ُ ﻛﺸ َﺠﺮ ﺍﻟ َﻘ ْﺮﻉ ﻭﻏﻴﺮﻩِ، ﻣﺎ ﻻ َﺳﺎﻕَ ﻟﻪ ﻣِﻦ ﺍﻟﻨﺒﺎﺕ َ
ﺃﻥ ﻧ ُ ِﺤ ﱠ
ﺐ ﺍﻟ ﱡﺪﺑ ّ َ
ﺎء، ﺍﺳﺘﺤﺐ ﻟﻨﺎ ْ
ﱠ ﺍﻟﻌ ْﻘﻞ ﻭﺍﻟ ﱡﺮ ُﻃﻮﺑَﺔ ﺍﻟ ُﻤ ْﻌﺘ ِﺪﻟ َﺔ ،ﻭﻣ ِ ْﻦ ّ
ﺛﻢ ﻣ ِ ْﻦ ﺯِﻳﺎ َﺩﺓ َ
ﺍﻟﺴﺎﺑﻖ ﻓﻲ ﺻﺪﺭ ﺍﻟﺘﺮﺟﻤﺔ .ﻣﻨﻪ. ﻓﻴﻪ ﺇﻏﻤﺎﺽ ﻋﻦ ﺍﻟﺘﻌﻤﻴﻢ ّ }{1
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻌﺪ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺤﻨﺒﻠﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ،ﺷﻤﺲ }{2
ﺍﻟﺪﻳﻦ ،ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ .ﺳﻤﻊ ﻣﻦ ﺍﻟﺸﻬﺎﺏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﺍﻟﻌﺎﺑﺮ ،ﻭﺍﻟﻘﺎﺿﻲ ﺗﻘﻲ
ﺍﻟﺪﻳﻦ ﺳﻠﻴﻤﺎﻥ ،ﻭﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺟﻮﻫﺮ ،ﻭﺟﻤﺎﻋﺔ .ﻭﺗﻔﻘﻪ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ،ﻭﺑﺮﻉ ﻭﺃﻓﺘﻰ ،ﻭﻟﺰﻡ
ﺷﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻌﺪ ﻋﻮﺩﻩ ﻣﻦ ﺍﻟﻘﺎﻫﺮﺓ ﻓﻲ ﺳﻨﺔ 712ﻫـ ،ﻭﺃﺧﺬ ﻣﻨﻪ ﻋﻠﻤﺎ ﻛﺜﻴﺮﺍ،
ﺣﺘﻰ ﺻﺎﺭ ﺃﺣﺪ ﺃﻓﺮﺍﺩ ﺯﻣﺎﻧﻪ .ﻭﻛﺎﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻟﺘﻔﺴﻴﺮ ،ﻭﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ .ﻭﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﻌﻠﻢ
ﺍﻟﺴﻠﻮﻙ ،ﻭﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ،ﻭﺇﺷﺎﺭﺍﺗﻬﻢ ،ﻭﺩﻗﺎﺋﻘﻬﻢ .ﻟﻪ ﻓﻲ ﻛﻞ ﻓﻦ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ
ﺍﻟﻴﺪ ﺍﻟﻄﻮﻟﻰ ،ﻭﺗﺼﺎﻧﻴﻔﻪ ﻛﺜﻴﺮﺓ .ﻭﻟﺪ ﺳﻨﺔ 691ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 751ﻫـ.
ﺖ َﺭﺑﱢﻲ ﺃﻥْ ﻳ ُ ْﻄﻌِ َﻤﻨِﻴﻪِ ُﻛ ّ
ﻞ ﻳ َ ْﻮ ﻡٍ ﻟَﻔ ََﻌﻞَ (* . )ﻭﻟ َ ْﻮ َﺳﺄﻟ ْ ُ
= َ }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
105
ُﺲ( ﺍﺑﻦ َﻣﺘ ﱠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ: ﻭﻳﻘﻮﻝ) :ﺇﻧ ﱠ َﻬﺎ َﺷ َﺠ َﺮ ُﺓ ﺃ ِﺧﻲ ﻳُﻮﻧ َ
)ﻳَﺎ َﻋﺎﺋ ِ َﺸ ُﺔ؛ ﺇﺫَﺍ َﻃﺒِﺨْ ﺘُ ْﻢ ﻗِﺪ ًْﺭﺍ ﻓَﺄ ْﻛﺜ ِ ُﺮﻭﺍ ﻓ ِ َ
ﻴﻬﺎ ﻣ ِ َﻦ ﺍﻟ ﱡﺪﺑﱠﺎءِ.............،
})ﺷ َﺠﺮ ُﺓ ِ ﻭﻛﺬﺍ ﱡ
ﺃﺧﻲ({ َ َ ﻛﻞ ﺷﻲء ﻛﺎﻥ ﻳُﺤﺒﱡﻪ }ﻭﻳﻘﻮﻝ) :ﺇﻧ ﱠ َﻬﺎ({ ﺃﻱَ :
ﺷﺠﺮﺗَﻬﺎ
ُﺲ( ﺑﻦ َﻣﺘﱠﻰ.{ 1 ﻧﺒﻲ ﺍﷲ })ﻳُﻮﻧ َ
ّ
ﻣﻦ َﻋﺬﺍﺏ ﺍﻟﺴﻴ ُﺪ ﻳﻮﻧﺲ ﻋﻦ ﺃﻫﻞ ﻗَﺮﻳﺘﻪِ -ﺣﻴﻦ َﺳﻠ ِ ُﻤﻮﺍ ْ ﺮﺏ ﱠ ﻳﻌﻨﻲ :ﻟ ّﻤﺎ َﻫ َ
2
ﺧﺮﺟﺖ ﺍﻟﺴﻔﻴﻨ َﺔَ ،ﻭ َﺍﺳﺘﺤﻴﺎء ﻣﻨﻬﻢ ،ﻭ َﺩﺧﻞ ﱠً ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺬﻱ ﺃ ْﻭ َﻋ َﺪ ُﻫ ْﻢ ﺑﻪ -
ﻓﺒﻘﻲ ﻓﻲ ﺑ َ ْﻄﻨﻪ ُﻣ ّﺪ ًﺓ ،4ﺛﻢ
َ ﻮﺕ، ﺍﻟﺤ ُﺘﻠﻌ ُﻪ ُ
ﺐ 3ﻓﻲ ﺍﻟﺒَ ْﺤﺮ؛ ﻓَﺎﺑْ َ ﺍﻟ ُﻘ ْﺮ َﻋ ُﺔ ﻋﻠﻴﻪَ ،ﻭﺛ َ َ
ﺷﺠﺮ ًﺓ ﻣِﻦ ﻳَﻘْﻄﻴﻦ ﻟﻴَ ْﺴﺘَﺘﺮْﺒﺖ ﺍﷲ ُ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ َ ﺳﺎﺣﻞ ﺍﻟﺒَ ْﺤﺮ ،ﻓﺄﻧ َ ِ ﺃﻟﻘﺎ ُﻩ ﻋﻠﻰ
ﺼ ُﻪ
ﺧﺼ َﺍﻟﺸﻤﺲ ،5ﻭﻟ ّﻤﺎ ﱠ ِ ﺿﻌِﻴﻔًﺎ ﻻ ﻳَﻘ ِﺪﺭ ﺗﺤ ّﻤ َﻞ َﺣ ﱢﺮ ﺗ َ ْﺤﺖ ﺃ ْﻭ َﺭﺍﻗﻪ؛ ﺇﺫ ﻛﺎﻥ َ
ﻧﺒﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻮﻧﺲ ﺣﺘﻰ َﻭﻗﺎ ُﻩ َ
ﻭﺗﺮﺑﱠﻰ ﻓﻲ ُﻇﻠَﻠِﻪ ﺑﺎﻹﻧﺒﺎﺕ ﻋﻠﻰ ّ ِ ﺍﷲ ﺗﻌﺎﻟﻰ
-ﻭﻛﺎﻥ ﻛﺎﻷ ّﻡ ﺍﻟﺤﺎﺿﻨَﺔ ﻟ َﻔ ْﺮ ِﺧ َﻬﺎ -ﻟ ََﺤﻆَ 6ﻧﺒﻴﱡﻨﺎ ﻫﺬﺍ ﺍﻟﺴ ﱠﺮ ﺍﻟﺬﻱ ﺃ ْﻭﺩﻋ ُﻪ ﺍﷲ ﺗﻌﺎﻟﻰ
ﻓﺄﺣﺒﱠﻪ ﻟﺬﻟﻚ؛ ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ. ﻓﻴﻪ َ
ِ
}ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﻳَﺎ َﻋﺎﺋﺸَ ُﺔ؛ ﺇ َﺫﺍ َﻃﺒ ِ ْﺨ ُﺘ ْﻢ ﻗ ِ ْﺪ ًﺭﺍ({ ﺃﻱ :ﻃَ ً
ﻌﺎﻣﺎ ﻓﻲ ﻗ ِ ْﺪ ٍﺭ
}) َﻓﺄَ ْﻛﺜ ِ ُﺮﻭﺍ ﻓِﻴ َﻬﺎ({ ﺃﻱ :ﺍﻟﻘﺪﺭ؛ ﻭﻫﻮ ﻳُﺆﻧ ﱠﺚ })ﻣ ِ َﻦ ﺍﻟ ﱡﺪﺑﱠﺎء ِ({ ﻫﻮ -ﺑﻀﻢ ﺍﻟﺪﺍ ِﻝ
ﺍﻟﻤﻮ ّﺣﺪﺓ ﻭﺑﺎﻟﻤﺪ -ﻋﻠﻰ ﺍﻷﺷﻬﺮ ،ﻭﻳﺠﻮﺯ -ﺍﻟ َﻘ ْﺼﺮ :-ﺍﻟ َﻘ ْﺮ ُﻉ7؛ ﻋﻠﻰ ﻭﺗﺸﺪﻳﺪ َ
ﺜﻤﻲ ﻓﻲ ﺍﻟﻬﻴْ ّ
ﻭﻓﺴﺮﻩ َ
ﺎءﺓّ ، ﻣﺎ ﻓﻲ )ﺍﻟﺼﺤﺎﺡ( ﻭ)ﺍﻟﻘﺎﻣﻮﺱ( ،ﻭﺍﻟﻮﺍ ِﺣﺪﺓُ :ﺩﺑ ﱠ َ
ﺍﺳﻢ ﺃ ّﻣﻪ .ﻣﻨﻪ. }{1
ّ
ﻓﻠﻤﺎ ﺭﻛﺒﻬﺎ ﻭﻗﻔﺖ ،ﻓﺒﺎﻟﻎ ﺍﻟﻤﻼ ُﺣﻮﻥ ﻓﻲ ﺇﺟﺮﺍﺋﻬﺎ ﻓﻠﻢ ﺗﺠﺮ ﻓﻘﺎﻟﻮﺍ :ﻫﻨﺎ ﻋﺒﺪ ﺁﺑﻖ ،ﻓﻘﺮﻋﻮﺍ }{2
ﺍﻟﺴﻔﻴﻨﺔ ﻓﺨﺮﺟﺖ ﺍﻟﻘﺮﻋﺔ ﻋﻠﻰ ﻳﻮﻧﺲ ﻓﻘﺎﻝ :ﺃﻧﺎ ﺍﻵﺑﻖ؛ ﻓﻮﺛﺐ ،ﺇﻟﺦ .ﻣﻨﻪ. ﺑﻴﻦ ﺃﻫﻞ ّ
ﻭﺛﺐ -ﺟﻮﺍﺏ. }{3
ﺃﻱ :ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ ﻋﻠﻰ ﻗﻮﻝ. }{4
ﺷﺠﺮﺍ ،ﻭﺍﻟﺸﺠﺮ :ﻣﺎ ﻟﻪ ﺳﺎﻕ ،ﻓﻜﻴﻒ ً ﻧﺠﻤﺎ ﻻ
ً ﻓﺈﻥ ﻗﻴﻞ :ﻣﺎ ﻻ ﻳﻘﻮ ُﻡ ﻋﻠﻰ ﺳﺎﻕ ﻳُﺴﻤﻰ }{5
ﻗﺎﻝ :ﱫ¦ § ¨ﱪ؟ ﻓﺎﻟﺠﻮﺍﺏ :ﺃﻥ ﺍﻟﺸﺠﺮ ﺇﺫﺍ ﺃﻃﻠ ِ َﻖ ،ﻛﺎﻥ ﻣﺎ ﻟﻪ ﺳﺎﻕ ﻳﻘﻮﻡ ﻋﻠﻴﻪ،
ﻭﺇﺫﺍ ﻗﻴ ﱢ َﺪ ﺑﺸﻲء ﺗﻘﻴﺪ ﺑﻪ ،ﻓﺎﻟﻔﺮﻕُ ﺑﻴﻦ ﺍﻟﻤﻄﻠﻖ ﻭﺍﻟﻤﻘﻴﺪ ﻓﻲ ﺍﻷﺳﻤﺎء ﺑﺎﺏ ﻣﻬﻢ ﻋﻈﻴﻢ ﺍﻟﻨﻔﻊ
ﻓﻲ ﺍﻟﻔﻬﻢ ،ﻭﻣﺮﺍﺗﺐ ﺍﻟﻠﻐﺔ .ﻭﺍﻟﻴﻘﻄﻴﻦ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺍﻟﻘﺮﺁﻥ :ﻫﻮ ﻧﺒﺎﺕ ﺍﻟﺪﱡﺑﺎء ،ﻭﺛﻤﺮﻩ ﻳُﺴ ّﻤﻰ
ﺍﻟﺪﺑﺎء ﻭﺍﻟﻘﺮﻉ ،ﻭﺷﺠﺮﺓ ﺍﻟﻴﻘﻄﻴﻦ) .ﻓﺼﻮﻝ :ﺻـ .(371-370
ﻟﺤﻆ -ﺟﻮﺍﺏ ﻟﻤﺎ. }{6
ﺍﻟﻘﺮﻉ -ﺧﺒﺮ. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 106
ﺐ ﺍﻟْ َﺤﺰِﻳﻦِ(.
ﻓَﺈﻧ ﱠ ُﻪ ﻳَﺸُ ﱡﺪ ﻗَ ْﻠ َ
ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﻟﺤﻢ ﺍﻟﻄﻴﺮ ﺍﻟﺬﻱ ﻳﺼﺎﺩ .ﻭﻛﺎﻥ ﻳﺤﺐ ﻣﻦ ﺍﻟﺸﺎﺓ :ﺍﻟﺬﺭﺍﻉ....،
ﻣﻦ ﺍﻟ ﱡﺪﺑّﺎء ُﻫﻨَﺎ ﺣﻴﻦ :ﺛﻤﺮﻩ ﺃﻱ :ﺍﻟﻘﺮ ُﻉ، )ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ( :ﺑﺎﻟﻴَ ْﻘﻄﻴﻦ ،ﻓﺎﻟﻤﺮﺍﺩ َ
ﻦ(.ﺍﻟﺤﺰِﻳ ِ
ﺐ َ ﺍﻟﺜﻤﺮ }) َﻓﺈِﻧ ﱠ ُﻪ ﻳَﺸُ ﱡﺪ َﻗ ْﻠ َ
ُ ﻛﻤﺎ ﻳ ُ ْﻄﻠﻖ :ﺍﻟﻨّﺨﻞُ ؛ َﻭﻳُﺮﺍﺩ ﺑﻪ:
}ﺃﻛﻠﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ُ ﺧﺒﺮ:
ﻟﺤ َﻢ ﺍﻟﻄﻴﺮ ﺍﻟﺬﻱ ﻳُ َﺼﺎﺩ{ ﻭﻗﺪ ﺻﺢ ُ ﻭﻛﺎﻥ ﻳَﺄﻛﻞ ْ
ﺍﻟﻄﻴﺮﺍﻥ،
َ ﻛﺒﻴﺮ ﺍﻟ ُﻌﻨﻖ َﺭ َﻣﺎﺩﻱّ ﺍﻟﻠ ْﻮ ِﻥ ﺷﺪﻳ ُﺪ
€ﻟﺤﻢ ُﺣﺒَﺎﺭﻯ{ ،ﻭﻫﻮ :ﻃﺎﺋﺮ ﻣﻌﺮﻭﻑ ُ
ﻭﺣﻀﺮﺍ،
ً ﻔﺮﺍ
ﺍﻟﺠﻤﻞ َﺳ ً
َ ﺍﻟﻮ ْﺣﺶ ،ﻭﻟﺤﻢ ﻭﺻﺢ ﺃﻳﻀﺎ ﺧﺒﺮ :ﺃ ْﻛﻠﻪِ ﻟ َ ْﺤﻢ ِﺣﻤﺎﺭِ َ
ﺍﺏ ﺍﻟﺒَ ْﺤﺮ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.ﻭﻟ َ ْﺤ َﻢ ﺍﻷ ْﺭﻧﺐ ،ﻭﻟﺤﻢ َﺩ َﻭ ّ
ﺍﻟﺸﺎﺓ{ ﺃﻱ :ﻣﻦ ﻟ َ ْﺤﻤﻬﺎ }ﺍﻟ ﱢﺬ َﺭﺍﻉ{ ﻛﺤﻤﺎﺭ ،ﻫﻮ :ﺍﻟﻴﺪ ﻣﻦ ﻛﻞ ﻣﻦ ﱠﻳﺤﺐ َّ }ﻭﻛﺎﻥ
ﻴﻮﺍﻥ ،ﻟﻜﻨﻬﺎ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻫﻮ :ﺍﻟ ِﻤ ْﺮﻓﻖُ ﺇﻟﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ،ﻭﻣﻦ ﺍﻟﺒَﻘﺮ ﻭﺍﻟﻐﻨﻢ :ﻣﺎ َﺣ ٍ
ﻟﺴ ْﺮﻋﺔ ﻧ َ ْﻀﺠﻬﺎ 1ﻣﻊ ﺯﻳﺎﺩﺓ ﻟ ِ َ
ﻴﻨﻬﺎ ،ﻭﺑ ُ ْﻌﺪ َﻫﺎ ﻓﻮﻕ ﺍﻟﻜُﺮﺍﻉ؛ ﻭﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ ،ﻭﺇﻧﻤﺎ ﺃﺣﺒﱠﻪ ُ
ﻣﻦ ﻣﻮﺿﻊ ﺍﻷﺫﻯ ،ﻭﻗﻠّﺔ ﺍﻟﺰﻣ ِﻦ ﻓﻲ ﺃﻛﻠﻬﺎ؛ ﻟﻴﺘَﻔ ّﺮ َﻍ ﻟﻤﺼﺎﻟﺢ ﻧﻔﺴﻪ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ.
ﺖﺫﺑﺤ ْ
ﺑﻨﺖ ﺍﻟﺰﱡﺑَﻴْﺮ} :ﺃﻧﻬﺎ َﺿﺒﺎ َﻋﺔ ِ ﻭﻣﻤﺎ ﻛﺎﻥ ﻳﺤﺒّ ُﻪ ﺃﻳﻀﺎ :ﺍﻟ ﱠﺮﻗﺒ ُﺔ ،2ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﻋﻦ ُ
ﻚ} .ﻋﺠﻢ{. ﻧﻀﺠﻬﺎ -ﺑِﺸْ َﻤ ْ }{1
ّ
ﻟﻤ ْﻦ ﺟﺎﺩ ﻫﻀﻤﻪ ،ﻭﻳﻘْﻮﻱ ﺍﻟﺬﻫﻦ ﻭﺍﻟﺤ ْﻔﻆ. ﱢ
ﺍﻟﺤﻮﻟﻲ ،ﻳُﻮﻟﺪ ﺍﻟﺪﻡ ﺍﻟﻤﺤﻤﻮﺩ ﺍﻟﻘﻮﻱّ َ ّ ﻭﻟﺤﻢ ﺍﻟﻀﺄﻥ: }{2
ﱠ
ﺃﺧﻒ ﺍﻟﻬﺮﻡ ﻭﺍﻟﻌﺠﻴﻒ َﺭﺩﻱء ،ﻭﻛﺬﻟﻚ ﻟﺤﻢ ﺍﻟﻨ ﱢﻌﺎﺝ ،ﻭﻛﻞ ﻣﺎ ﻋﻼ ﻣﻨﻪ ﺳﻮﻯ ﺍﻟﺮﺃﺱ ﻛﺎﻥ ﻭﻟﺤﻢ َ
ﺧﻔﻴﻒ ،ﻭﻟﺤﻢ ﺍﻟﺬﺭﺍﻉ ﺃﺧﻒ ﺍﻟﻠﺤﻢ ﻭﺃﻟﺬﻩﱡ ٌ ﺍﻟﻬﻀﻢ
ْ ﻭﺃﺟﻮﺩ .ﻭﻟﺤﻢ ﺍﻟ ُﻌﻨﻖ ﺟﻴّﺪ ﻟﺬﻳﺬ ،ﺳﺮﻳ ُﻊ ْ
ﺩﻣﺎ ﻣﺤﻤﻮ ًﺩﺍ. ً ﻮﻟﺪُ ﻳ ﺍﻟﻐﺬﺍء، ﻛﺜﻴﺮ ﺍﻟﻈﻬﺮ ﻭﻟﺤﻢ ﺎ. ﺍﻧﻬﻀﺎﻣ
ً ﻪ ﻋ ﺮ
ْ ُﻭﺃﺳ ﺍﻷﺫﻯ، ﻣﻦُ َ ﻩ ﺪ ﻭﺃﺑﻌ ﻪ
ُ ﻭﺃﻟﻄﻔ
ﺍﻟﻐﻢ ،ﻭﻳﺤ ّﺮﻙ ّ ﺍﻟﻤ ْﻌﺰ ﻳُﻮﺭﺙ ﻭﻟﺤﻢ ﺍﻟ َﻤ ْﻌﺰ :ﻟﻴﺲ ﺑﺠﻴّﺪ .ﻭﻟﺤﻢ ﺍﻟﺘ ﱢﻴﺲ َﺭﺩﻱء .ﻭﻟﺤﻢ َ
ﻮﺩﺍء ،ﻭﻳُﻮﺭﺙ ﺍﻟﻨﺴﻴﺎﻥ ،ﻭﻳﻔﺴ ُﺪ ﺍﻟﺪﻡ ،ﻭﺇﻧﺎﺛﻪ ﺃﻧﻔ ُﻊ ﻣِﻦ ﺫ ُﻛﻮﺭﻩ. ﺍﻟﺴ َ ﱠ
ﺍﻷﻣﺮﺍﺽ ﻟﻤﻦ ﻟﻢ
َ ﻣﺎﻧﻪ ﺩ
ْ ﺇ ﻮﺭﺙ ُ ﻳ ﻭ ﺍﻟﺸﺪﻳﺪ، ﺐ ﻌّ
َ ْﺘ ﺍﻟ ﻭ ﱢ
ﺪ ﺍﻟﻜ ﻷﻫﻞ ﺇﻻ ﺢ ُ ﻠﺼ َ ْ ﻳ ﻻ ﻘﺮ: َ ﺍﻟﺒ ﻭﻟﺤﻢ
ﺍﻟﺴﻤﻴﻦ ﻣ ِ ْﻦ ﺃ ْﻋﺪﻝ ﺍﻷﻏﺬﻳﺔ ﺍﻟﻌﺠﻞ ّ
ْ ﺿﺮﺭﻩ ﺑﺎﻟﻔﻠﻔﻞ ﻭﺍﻟﺜﻮﻡ .ﻭﻟﺤﻢ َ ﻳﺪﻓﻊ ﻟﻢ ﺃﻭ ﺑﻪ، ﻳ َ ْﻌﺘﺪﻩ
ﻭﺃﺣﻤﺪﻫﺎ .ﻭﻟﺤﻢ ﺍﻟﻔﺮﺱ ُﻣﻀ ّﺮ ﻻ ﻳ َ ْﺼﻠﺢ ﻟﻸﺑﺪﺍﻥ ﺍﻟﻠﻄﻴﻔﺔ. ْ ﻭﺃﻟﺬﻫﺎ ﻭﺃﻃﻴﺒﻬﺎ
ِ
ﺍﻟﺠﻤﻞ :ﻓﺮﻕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ .ﻭﻟﺤﻢ ﺍﻟﻔﺼﻴﻞ ﻣﻨﻪ ﻣ ْﻦ ﺃﻟﺬ ﺍﻟﻠﺤﻮﻡ. ﻭﻟﺤﻢ َ
ﻭﻟﺤﻮﻡ ﺍﻷﺟﻨﱠﺔ :ﻏﻴﺮ ﻣﺤﻤﻮﺩﺓ ﻻﺣﺘﻘﺎﻥ ﺍﻟﺪﻡ ﻓﻴﻬﺎ ،ﻭﻟﻴﺴﺖ ﺑﺤﺮﺍﻡ. ِ ِ
ﺣﻜﺔ .ﻭﻟﺤﻢ ﺍﻟﺪﱠﺟﺎﺝ ﺧﻔﻴﻒ ﻋﻠﻰ ﺍﻟﻤﻌ َﺪﺓ، ﻭﻟﺤﻢ ﺍﻟ َﻘﺪﻳﺪ :ﻳﻘﻮﻱ ﺍﻷﺑﺪﺍﻥ ،ﻭﻳُﺤﺪﺙ ِ
ﻭﻳﺤﺴﻦ ﺍﻟﻠ ْﻮﻥ،
ﱢ ﻭﺍﻟﻤﻨﻲ ،ﻭﻳُﺼﻔﻲ ﺍﻟﺼ ْﻮﺕ، ّ ﻂ ،ﻳﺰﻳﺪ ﻓﻲ ﺍﻟﺪ َﱢﻣﺎﻍ ﺍﻟﺨﻠْ ِ
ﺳﺮﻳ ُﻊ ﺍﻟﻬﻀﻢ ،ﺟﻴ ُﺪ َ
ﺩﻣﺎ ﺟﻴّﺪﺍ) .ﻓﺼﻮﻝ :ﺻـ .(349-341 ﺍﻟﻌﻘﻞ ،ﻭﻳُﻮﻟﺪ ً ﻭﻳَﻘْﻮﻱ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
107
ﻭﺍﻟﻜﺘﻒ ،ﻭﻳﻜﺮﻩ ﺍﻟﻜﻠﻴﺘﻴﻦ ﻟﻤﻜﺎﻧﻬﻤﺎ ﻣﻦ ﺍﻟﺒﻮﻝ .ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﺍﻟﺸﺎﺓ ﺳﺒﻌﺎ:
ﺍﻟﺬﻛﺮ ،ﻭﺍﻷﻧﺜﻴﻴﻦ ،ﻭﺍﻟﻤﺜﺎﻧﺔ ،ﻭﺍﻟﻤﺮﺍﺭﺓ.....................،
)ﺃﻥ ﺃ َ ْﻃﻌِ ِﻤﻴﻨَﺎ ﻣ ِ ْﻦ َﺷﺎﺗ ِ ُﻜ ْﻢ( ،ﻓﻘﺎﻟﺖ :ﻣﺎ ﺑﻘِﻲ ﻋﻨﺪﻧﺎ ﺇﻻ ﺍﻟ ﱠﺮﻗﺒَ ُﺔ، ﻓﺄﺭﺳﻞ ْ :€ َ ﺷﺎ ًﺓ؛
ﻷﺳﺘﺤﻴﻲ ﺃﻥ ﺃ ُ ْﺭ ِﺳ َﻞ ﺑﻬﺎ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ،€ﻓﺮﺟﻊ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺧﺒَﺮﻩ ،ﻓﻘﺎﻝ ﻭﺇﻧﻲ ْ
ﺍﻟﺸﺎﺓ ِ ﺇِﻟَﻰ ﺍﻟْ َﺨﻴْﺮِ
ﺏ ﱠ ) :€ﺍ ْﺭ ِﺟ ْﻊ ﺇﻟ َﻴْ َﻬﺎ ﻓَﻘُﻞْ :ﺃ ْﺭ ِﺳﻠِﻲ ﺑ ِ َﻬﺎ؛ ﻓَﺈﻧ ﱠ َﻬﺎ َﻫﺎﺩِﻳ َ ُﺔ ﱠ
ﺍﻟﺸﺎﺓ ِ َﻭﺃﻗْ َﺮ ُ
ﻭﺃﺳﺮ ُﻉ
ﺍﻟﻤﻌﺪﺓ ْ ﺃﺧﻒ ﻋﻠﻰ َ ّ ﻭﺍﻟﻌ ُﻀ ِﺪ
َﻭﺃﺑْ َﻌ ُﺪ َﻫﺎ ﻣ ِ َﻦ ﺍﻷ َﺫﻯ({ ﺃﻱ :ﻓﻬﻲ ﻛﻠَ ْﺤﻢ ﺍﻟﺬﺭﺍﻉ َ
ﻒ َﻫ ْﻀ ًﻤﺎ ،ﻭﻣِﻦ ﺛﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ ُ ْﺆﺛ ََﺮ ﻣﻦ ﺍﻟﻐﺬﺍء ِ ﻣﺎ ﻛﺜ َُﺮ ﻧﻔ ُﻌﻪ ،ﻭﺗﺄﺛﻴﺮ ُﻩ ﻓﻲ ﺍﻟ ُﻘ َﻮﻯَ ،ﻭ َﺧ ﱠ
2
ﻭﻫﻀﻤﺎ؛ ﻷﻥ ﺟﻤﻴﻊ ﺫﻟﻚ ﺃﻓﻀﻞُ ﺍﻟ َﻐ َ
ﺬﺍء ً ﺪﺍﺭﺍ 1ﻋﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻌﺪﺓ ،ﻭﻛﺎﻥ ﺃﺳﺮ َﻉ ِ
ﺍﻧﺤ ً
ﻒ{ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﺳﻜﻮﻥ ﺛﺎﻧِﻴﻪِ ﺃﻭ ﻛﺴﺮﻩ -ﺭﺃﺱ ﺍﻟﻴَﺪِ ،ﻭﺻﺢ ﻋﻨﻪ ﺃﻳﻀﺎ: }ﻭﺍﻟﻜﺘْ ِ َ
َ
ﺐ ﺍﻟﻠﱠ ْﺤ ِﻢ ﻟ َْﺤ ُﻢ ﺍﻟ ﱠﻈ ْﻬﺮِ( ﺃﻱ :ﻷﻧﻪ ﺃﻟ َ ﱡﺬ ،ﻭ ُﺭﺑﻤﺎ ﻛﺎﻥ ﻳﺘﻨﺎﻭﻟﻪ ﺃﺣﻴﺎﻧﺎ. )ﺇ ﱠﻥ ْ
ﺃﻃﻴ َ َ
3
} َﻭ{ﻛﺎﻥ }ﻳَﻜﺮ ُﻩ{ -ﺑﻔﺘﺢ ﺍﻟﻴﺎء }ﺍﻟ ُﻜ ْﻠﻴَﺘَﻴْﻦ{ -ﺑﻀﻢ ﺃﻭﻟﻪ -ﻟ َْﺤﻤﺘﺎﻥ ُﻣ ْﺴﺘَﺘ ِ َﺮﺗﺎ ِﻥ
ﺍﻟﺸ ْﺤﻢ }ﻟﻤﻜﺎﻧﻬﻤﺎ ِ
ﺍﻟﺨﺎﺻ َﺮﺗَﻴ ْ ِﻦ ﺗﺤﺖ ّ ﺍﻟﺼ ْﻠﺐ ﻋﻨﺪ ﺑﻌ ْﻈﻢ ﱡﺍﻭﺍﻥ ﻻﺯﻗَﺘﺎ ِﻥَ 4
َﺣ ْﻤ َﺮ َ
ﺍﻷﻃﺒﱠﺎء :ﺇﺫﺍ ﻃﺒﺦ ِ ﻣﻦ ﺍﻟﺒَ ْﻮ ِﻝ{ ﺃﻱ :ﻟﻜﻮﻥ ﻣﻜﺎﻧﻬﻤﺎ ﻗﺮﻳﺒًﺎ ﻣﻦ ﺍﻟﺒﻮﻝ ،ﻗﺎﻟﺖ َ
ﺍﻟﻤﺎﺋﻴﺔ ﺇﻟﻰ ﻠﺖ َْﻔﺼ ِﺍﻟﻤﻌﺪﺓ َﻭﺍﻧْﻔَﺼﻞ ﻣﻨﻬﺎ ﻣﺎ ﻳَﻨْﻔﺼﻞ ﺇﻟﻰ ﺍﻷﻋﻀﺎء ﺍﻧ َ ﺍﻟﻄﻌﺎﻡ ﻓﻲ َ
ﺍﻹﺣﻠﻴﻞ5؛ ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ. ﺍﻟﻤﺜﺎﻧ َ ِﺔ ،ﺛﻢ ﺇﻟﻰ ْ ﺍﻟ ُﻜ ْﻠﻴَﺘَﻴْﻦ ،ﺛﻢ ﺇﻟﻰ َ
ﻣﻦ ﺍﻟﺸﺎﺓ َﺳﺒْ ًﻌﺎ :6ﺍﻟ ﱠﺬ َﻛ َﺮَ ،ﻭﺍﻷُﻧﺜﻴَﻴْﻦ{ ﺃﻱ :ﺑَﻴْ َ
ﻀﺘﻲ ﺍﻟ ﱠﺬﻛَﺮ }ﻭﺍﻟ َﻤﺜﺎﻧ َ َﺔ{ }ﻭﻛﺎﻥ ﻻ ﻳَﺄﻛﻞ َ
ﺃﻓﺴﺪﻩ ﺃﻱ :ﻣﻮﺿﻊ ﺍﻟﺒَﻮﻝ }ﻭﺍﻟ َﻤ َﺮﺍﺭﺓ{ ﻭﻫﻮ :ﻗﺸْ ﺮ ﻓﻴﻪ ﺍﻟﻤﺎء ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﺻﺎﺏ ﻟ َ ْﺤﻤﺎ َ
ﻚ} ،ﻋﺠﻢ{. ﺍﻧﺤﺪﺍﺭﺍ -ﺗ ُﺒ َ ْﻦ ﻛِﺘْ َﻤ ْ
ً }{1
ﺍﻟﻐﺬﺍء -ﺃﻱ :ﺍﻹﻃﻌﺎﻡ. }{2
ﺗﺎﻥ } .ﻗﺎﻣﻮﺱ{* . ﺃﻱُ :ﻣﻨْﺘَﺒِﺮ ِ }{3
َ
ﻻﺯﻗﺘﺎﻥ -ﻳَﺒِﺸْ َﻐ ْﻦ} ،ﻋﺠﻢ{. }{4
ﺍﻹﺣﻠﻴﻞ -ﻭﻫﻲ :ﺭﺃﺱ ﺍﻟﺬﻛﺮ. }{5
ﺍﻟﻮﺑَﺎ ُﻝ ِﺳ َﻮﻯ َﺳﺒْ ٍﻊ ﻓَﻔ ِ ﱠ
ﻴﻬﻦ َ ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﺍﻟﺸﺎﺓ ﺳﺒﻌﺎ :ﺇﺫﺍ ﺫﻛَﻴْﺘﻢ ﺷَ ﺎ ًﺓ ُﻛﻠﻮ َﻫﺎ }{6
ﺫﺍﻝ . ﺛﻢ ﻣ ِ َ
ﻴﻤﺎ ِﻥ َﻭ ٌ َﻭ َﺩ ﺍﻝ ّ ﺛﻢ ﻏَﻴْﻦﺛﻢ ﺧﺎء ّ َﺎء ّ
ﻓﻔ ٌ
}ﺍﻟﻔﺎء{ ﻓﺮﺝ} .ﻭﺍﻟﺨﺎء{ ﺧُ ْﺼﻴﺔ} .ﻭﺍﻟﻐﻴﻦ{ ﻏ ّﺪ ﺓ} .ﻭﺍﻟﺪﺍﻝ{ ﺩﻡ} .ﻭﺍﻟﻤﻴﻤﺎﻥ{ ﻣﺮﺍﺭﺓ
ﻭﻣﺜﺎﻧﺔ} .ﻭﺍﻟﺬﺍﻝ{ ﺫﻛﺮ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 108
ﻭﺍﻟﻐﺪﺩ ،ﻭﺍﻟﺤﻴﺎء ،ﻭﺍﻟﺪﻡ ،ﻭﻳﻜﺮﻩ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﺍﻟﻄﺤﺎﻝ.
ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﺍﻟﺜﻮﻡ ،ﻭﺍﻟﺒﺼﻞ ،ﻭﺍﻟﻜﺮﺍﺙ.................،
}ﻭﺍﻟﺤﻴَﺎء{ -ﻣﻤﺪﻭ ًﺩﺍ َ -ﺭ ِﺣ ُﻢ َ } َﻭﺍﻟﻐُﺪ َﺩ{ ﺟﻤﻊ ُﻏ ﱠﺪﺓ -ﺑﻀﻢ ﺃﻭﻟﻪ َ -ﺳ ْﻠ َﻌﺔ ﻧﺎﺗﺌ ٌﺔ
ﻣﻦ ﺫَﻭﺍﺕ ﺮﺝ ْ ﺍﻟﻨ ّﺎﻗﺔ؛ ﻋﻠﻰ ﻣﺎ ﻓﻲ )ﺍﻟﺼﺤﺎﺡ( ،ﻭﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺍﻟﺤﻴَﺎء -ﺍﻟ َﻔ ُ
ﺍﻟﻤ ْﻌﻨَﻴﻴْﻦ }ﻭﺍﻟﺪّ ﻡ{ ﻭﻟﻌﻞ ﺍﻟﻤﺮﺍ ُﺩ ِ ﻭﺍﻟﻈ ْﻠ ِ
ﻒ ﱢ ﺍﻟﺨُ ﱢ
ﻭﺍﻟﺴﺒَﺎﻉ ،ﻭﻳﺤﺘﻤﻞ ﻫﻨﺎ :ﺇﺭﺍﺩﺓ ﻛﻼ َ ﻒ ﱢ
ﺖ ﻟَﻨَﺎ ﻏﻴﺮ َﻣ ْﺴﻔُﻮﺡ ،1ﻟﻜﻨﻪ ُﻣﺒﺎﺡ ﻟﻘﻮﻟﻪ ) :€ﺃ ُ ِﺣﻠﱠ ْ ﺑﺎﻟﺪﻡ ﻫﻨﺎ :ﺍﻟﻜﺒﺪُ؛ ﻷﻧﻪ َﺩ ﱞﻡ ُ
ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ، ﻔﻮﺡ َﺣﺮﺍﻡ ّ ﺍﻟﻤ ْﺴ ُ ٍ َﺩ َﻣﺎ ِﻥ ﺍﻟْ َﻜﺒَ ُﺪ َﻭ ﱢ
ﺍﻟﻄ َﺤﺎﻝ( ﺑ َﻘﺮﻳﻨَﺔ }ﻭﻳﻜْﺮ ُﻩ ﺫﻟﻚ{ ﺇﺫ َ
2
ﺗﺄﺳﻴًﺎ ﺑﻪ }ﻭﻛﺬﻟﻚ{ ﻛﺎﻥ ﻟﻌ ﱢﺪﻩ ﺑﻴﻦ ﻣﺎ ﻻ ﻳ َ ْﺤﺮ ُﻡ ﺃ ْﻛﻠُ َﻬﺎ ،ﻭﻳﻨﺪﺏ ﺗﺮﻛﻬﺎ ّ ﻓﻼ ﻣﻌﻨﻰ َ
ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﻐﻴﺮ ﺍﻟﻤﺴﻔﻮﺡ ُﻣﻠﺘﺼﻘ ٌﺔ ﺑﺎﻟ َﻜﺮﺵ،4 ﻄﻌﺔ َ }ﺍﻟﻄﺤﺎﻝ{ 3ﻛﻜﺘﺎﺏ؛ ﻗ ِ َ ﻳﻜﺮﻩ ﱢ
ﺍﻟﺴ ْﺮ ِﺟﻴﻦ.
ﻭﻫﻮَ :ﻣﺤﻞ ﺍﻟﻔ َْﺮﺙ 5ﺃﻱ :ﱢ
}ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﺍﻟﺜﱡﻮﻡ{ -ﺑﺎﻟﻀﻢ }ﻭﺍﻟﺒَﺼﻞ{ -ﻣﺤ ﱠﺮﻛ ًﺔ } َﻭﺍﻟ ُﻜ ﱠﺮﺍﺙ{ ﻓﻲ
ﻭﻛﺴﺤﺎﺏ: ٍ )ﺍﻟﺼﺤﺎﺡ( ﻫﻮ :ﺑ َ ْﻘﻠَ ٌﺔ ﻣﻌﺮﻭﻓﺔ ،ﻭﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(ٍ ُ :
ﻛﺮ ﱠﻣﺎﻥ ﻭ َﻛﺘﱠﺎﻥَ ،
ﻛﺒﺎﺭ ﺭﺃﻳﺘﻬﺎ ﺑﺠﺒﺎﻝ ﺍﻟﻄﺎﺋﻒ؛ ﺍﻧﺘﻬﻰ ،ﺃﻱ :ﻛﺎﻥ €ﻳَﺘْ ُﺮﻙ ﺍﻟﺜﻼﺛ َﺔ ﺩﺍﺋﻤﺎ؛ ﻷﻧﻪ ﺷﺠﺮ ٌ َ
ﻛﻞ ﺳﺎﻋﺔ ،ﻭﺍﺧْ ﺘﻠﻔُﻮﺍ ﻓﻲ ﺣﻜﻤﻬﺎ ﻓﻲ ﺣ ﱢﻘﻪ ،€ ﺘﻮﻗﻊ َﻣﺠﻲ ُء ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻮﺣﻲ ﱠ
ﻳَ ُ
ﻓﻘﻴﻞُ :ﻣﺤ ّﺮﻣﺔ ،ﻭﺍﻷﺻﺢ ﻋﻨﺪﻧﺎ :ﺃﻧﻬﺎ ﻣﻜﺮﻭﻫ ٌﺔ ﻛﺮﺍﻫﺔ ﺗَﻨْﺰﻳﻪ ﻻ ﻣﺤ ّﺮ َﻣﺔ ،ﻭﻣﻦ ﺛﻢ
ﻭﺍﺟﺐ ﻓﻲٌ ٍ
ﺣﻴﻨﺌﺬ ﻟﺒﻴﺎﻥ ﺍﻟﺠﻮﺍﺯ ،ﻭﻫﻮ ﻛﺎﻥ ﺁﺧﺮ ﻃﻌﺎﻡ ﺃﻛْﻠﻪ ﻣﺎ ﻓﻴﻪ ﺑَﺼﻞ ،ﻭﺇﻧﻤﺎ ﺃ َﻛﻠ ُﻪ
َﺣ ّﻘﻪ ﻋﻠﻰ ﺃﻧﻬﻢ ﱡ
ﺧﺼﻮﺍ ﺍﻟﻨ ﱠ ْﻬ َﻲ ﺑﺎﻟﻨ ﱢﻴ ِﺊ 6ﻟﺤﺪﻳﺚ} :ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻦ ﺃﻛْﻞ ﺍﻟﺜ ﱡﻮﻡِ
ﺇﻻ َﻣﻄْ ﺒُﻮﺧﺎ{ ،ﻟﻜﻦ ﺍﻟﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ َﻋ ّﺪ ﻓﻲ )ﺃﻧﻤﻮﺫﺟﻪ( :ﻣﻦ َﺧﺼﺎﺋِﺼﻪ :€
ﻔﺢ -ﺗ ُ ْﻜ ِﺪﻱ} ،ﻋﺠﻢ{. ـﭽـ ُﻜﻦَ ،ﺳ َ ﻏﻴﺮ َﻣﺴﻔﻮﺡ ُ -ﺣ ِﺦ ِﻫ ُ ُ }{1
ﱢ
ﻭﺍﻟﻄ َﺤﺎ ُ
ﻝ (* . ﻭﺍﻟﺠ َﺮ ﺍ ُﺩ ،ﻭﺍﻟﻜَﺒ ِ ُﺪ ﻚ
ُ ﻤ ﺍﻟﺴ : ِ
ﻥ ﺎ ﻣ ﺩ ﻭ ِ
ﺎﻥ ﺘ ﺘ ﻴ ﻣ ﺎ ﻨ ﻟ ﺖ
ْ ﱠ ﻠ ِ
)ﺃﺣ :€ ﻗﺎﻝ }{2
َ ﱠ َ َ َََْ َ َ َ
ﻛﺎﻥ ﻳﻜﺮﻩ ﺍﻟﻄﺤﺎﻝ -ﻓﻴﻪ ﺗﺄﻣﻞ. }{3
ﱠ ِ ِ
ﺑﻤﻨْﺰِﻟَﺔ ﺍﻟﻤﻌ َﺪﺓ ﻟﻺﻧﺴﺎﻥُ ،ﻣﺆﻧﺜَﺔ} .ﻗﺎﻣﻮﺱ{. ٍ ِ
ﺵ ،ﺑﺎﻟﻜﺴﺮ ﻭﻛ َﻜﺘﻒ ،ﻟﻜﻞ ُﻣ ْﺠﺘ َ ﱟﺮَ : ﺍﻟﻜ ْﺮ ُ }{4
ﻳﻦ} .ﻋﺠﻢ{. ﺍﻟﻔﺮﺙ -ﻓَ ُﻜ ِﻞ ،ﻗَﺮِ ْ }{5
ﺍﻟﻨﻴﺊ :ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﺗﺨﻔﻴﻒ ﺍﻟﻴﺎء ﻭﺑﻬﻤﺰﺓ ﻣﻤﺪﻭﺩﺓ) ،ﺗﺼﺤﻴﺢ ﺍﻟﺘﻨﺒﻴﻪ( .ﺑﻤ ّﺪ ﺍﻟﻨﻮﻥ }{6
ﺐ} ،ﻋﺠﻢ{ .ﺃﻱ :ﺍﻟﺬﻱ ﻟﻢ ﻳﻄﺒﺦ. ﻭﺍﻟﻬﻤﺰﺓ) ،ﻣﻄﺎﻟﺐ( .ﺍﻟﻨﻴﺊ َ -ﻋ ْﻄ ُﻜﻴ َ ْ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
109
ﻭﻣﺎ ﺫﻡ ﻃﻌﺎﻣﺎ ﻗﻂ؛ ﻟﻜﻦ ﺇﺫﺍ ﺃﻋﺠﺒﻪ ﺃﻛﻠﻪ ،ﻭﺇﻥ ﻛﺮﻫﻪ ﺗﺮﻛﻪ.
ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﻣﺘﻜﺌﺎ ،ﻭﻻ ﻋﻠﻰ ﺧﻮﺍﻥ....................،
ﺗﺤﺮﻳﻢ ﺃﻛ ِﻞ َﻣﺎ ﻟ َ ُﻪ ﺭﺍﺋﺤ ٌﺔ ﻛَﺮﻳﻬﺔ .ﻓﻴﻨﺒﻐﻲ ﻟﻤﺤﺒّﻴﻪ ُﻣﻮﺍﻓﻘﺘ ُﻪ 1ﻓﻲ ﺗ َ ْﺮﻙ ﺍﻟﺜﻮﻡ ﻭﻧﺤﻮﻩ،
ُ
ﺃﺣﺐ
ﱠ ﺍﻟﻤﺤﺐ ﺍﻟﺼﺎﺩِﻕ :ﺃﻥ ﻳ ُ ّ
ﺤﺐ ﻣﺎ ّ ﻳﻜﺮﻫ ُﻪ ،2ﻓﺈﻥ ﻣِﻦ ﺃﻭﺻﺎﻑﻭﻛﺮﺍﻫ ُﺔ ﻣﺎ ﻛﺎﻥ َ
َﻣ ْﺤﺒُﻮﺑُﻪ ﻭﻳﻜﺮﻩ ﻣﺎ ﻛﺮ َﻫ ُﻪ؛ ﻫﺬﺍ .ﻭﻟﻜﻦ ﺍﻟﺜﻮﻡ ﻭﻧﺤﻮﻩ ﻓﻲ ﺩِﻳﺎﺭﻧﺎ ﻗﺪ ﺍﺧﺘَﻠﻂ ﺑﻠُ ُﺤﻮﻣﻨﺎ
ُﺒﻴﺢ ﺍﻟﻤﺤ ُﺬﻭﺭﺍﺕ.
ﺍﻟﻀﺮﻭﺭ َﺓ ﺗ ُ
َ ﻭﺩِ َﻣﺎﺋﻨﺎ ﻻﺿﻄﺮﺍﺭﻧﺎ ﺇﻟﻴﻪ ﻟﻺﺩﺍﻡ؛ ﻓﻠﻌﻞ
ﺣﺮﺍﻣﺎ؛ ﻓﻜﺎﻥ ﻳُﻌﻴﺒُﻪ ﻭﻳﺬ ﱡﻣﻪ ﻭﻳَﻨﻬﻰ 3ﻋﻨﻪ
4
ً ﻗﻂ{ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ }ﻭﻣﺎ ﺫ ﱠﻡ ﻃﻌﺎ ًﻣﺎ ّ
}ﻟﻜﻦ ﺇﺫﺍ ﺃﻋﺠﺒَﻪ{ ﺃﻱ :ﺃﺣﺒّﻪ }ﺃﻛﻠ ُﻪ ،ﻭﺇﻥ ﻛﺮﻫ ُﻪ ﺗﺮﻛ ُﻪ{ ﻭﻫﺬﺍ ﻣِﻦ ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ
ﺍﻟﺼﻨْﻌﺔ ﻣِﺜْﻞ ﺃﻥ ﻳﻘﺎﻝ: ﻓﺮﻕ ﺑﻴﻦ َﻋﻴْﺒﻪِ ﻣِﻦ ِﺟ َﻬﺔ ِ
ﺍﻟﺨﻠ َﻘﺔ ﻭﻻ ﻣﻦ ﺟﻬﺔ ﱠ ﺍﻟﻤﺘﺄ ّﻛﺪﺓ ،ﻭﻻ ْ
ﺎﺿﺞ ،ﺇﻻ ﺇﻥ ﻗُﺼﺪ ﺗﺄﺩﻳﺒ ُﻪ ﺑﺬﻟﻚ ﻓﻼ َ
ﺑﺄﺱ. 5 ﺎﻟﺢَ ،ﺣﺎﻣﺾ ،ﻗﻠﻴﻞ ﺍﻟﻤﻠﺢ ،ﻏﻴﺮ ﻧ َ ِ َﻣ ٌ
ﻼ ُﻣ ْﺴﺘﻨﺪﺍ ﺇﻟﻰ ﺷﻲء ﻣِﻦ ﺍﻟﺠﺎﻧﺒَﻴْﻦ ،ﻭﻻ }ﻭﻛﺎﻥ ﻻ ﻳَﺄﻛﻞ ُﻣ ّﺘﻜﺌﺎ{ ﺃﻱ :ﻣﺎﺋ ً
َ ِ ُﻣ ْﻌﺘﻤﺪﺍ ﻋﻠﻰ ِﻭﻃﺎء ﺗ َ ْﺤﺘﻪ؛ ﻷﻥ ﻫﺬﺍ ﻓ ْﻌﻞ َﻣﻦ ﻳُﺮﻳﺪ
ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ،ﻓﻴُ َ
ﻜﺮ ُﻩ
ﺠﻌﺎ ﺇﻻ ﻓﻲ ﻧﺤﻮ ﻛﻞ ﻣﻨﻬﻤﺎ ﻓﻲ َﺣ ّﻘﻪ ﻭﺣ ّﻘﻨﺎ ﺃﻳﻀﺎ ،ﻭﻳﻜﺮﻩ ﺃﻳﻀﺎ :ﺍﻷ ْﻛﻞ ُﻣ ْﻀﻄَ ً
ﻗﺎﺋﻤﺎ ﻟﻜﻨ ﱠﻪ ﻗﺎﻋﺪﺍ 6ﺃﻓﻀﻞّ ،
ﻭﺍﻟﺴﻨﺔ :ﺃﻥ ﻳ َ ْﺠﻠﺲ َﺟﺎﺛﻴًﺎ 7ﻋﻠﻰ ﻜﺮﻩ ً ﺍﻟﻔﺎﻛﻬﺔ ،ﻭﻻ ﻳ ُ َ
َ
ﺧ َﻮﺍﻥ{ﻭﻣﻔﺘﺮﺵ ﺍﻟﻴُ ْﺴﺮﻯ }ﻭﻻ ﻋﻠﻰ ُ ِ
َ ﻗﺪﻣﻴْﻪ ﺃﻭ ﻧﺎﺻﺒًﺎ ﺭِ ْﺟﻠَ ُﻪ ﺍﻟﻴُ ْﻤﻨﻰ
ُﺭﻛﺒﺘَﻴْﻪ ﻭﻇ ُﻬﻮﺭ َ
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
* }{1
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
* }{2
ﻓﻀﻼ ﻋﻦ ﺗﻨﺎﻭﻟﻪ .ﻣﻨﻪ. }{3
ﺍﻟﻄﻌﺎﻡ ﻟﻢ ﻳﺄﻛﻠﻪ ،ﻭﻟﻢ ﻳﺤ ﱢﻤﻠﻬﺎ ﺇﻳﺎﻩ ﻋﻠﻰ ُﻛﺮﻩ ،ﻭﻫﺬﺍ ﺃﺻﻞ ﻋﻈﻴﻢ َ ﻧﻔﺴﻪ ﻭﻛﺎﻥ €ﺇﺫﺍ ﻋﺎﻓﺖ }{4
ﺍﻟﺼﺤﺔ ،ﻓﻤﺘﻰ ﺃﻛﻞ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﺗﻌﺎﻓﻪ ﻧﻔﺴﻪ ،ﻭﻻ ﻳﺸﺘﻬﻴﻪ ،ﻛﺎﻥ ﺗﻀ ّﺮﺭﻩ ﺑﻪ ﺃﻛﺜﺮ ﻓﻲ ﺣﻔﻆ ّ
ﺎﻣﺎ ﻗﻂ ،ﺇﻥ ﺍﺷﺘﻬﺎﻩ ﺃﻛﻠﻪ ،ﻭﺇﻻ ﻃﻌ
َ ً € ﺍﷲ ﺭﺳﻮﻝ ﻋﺎﺏ ﻣﺎ ÷: ﺃﻧﺲ ﻗﺎﻝ ﻣﻦ ﺍﻧﺘﻔﺎﻋﻪ.
ﺍﻟﻤﺸﻮﻱ ﻟﻢ ﻳﺄﻛﻞ ﻣﻨﻪ ،ﻓﻘﻴﻞ ﻟﻪ :ﺃﻫﻮ ﺣﺮﺍﻡ؟
ﱡ ﺐ ﺗﺮﻛﻪ ،ﻭﻟﻢ ﻳﺄﻛﻞ ﻣﻨﻪ .ﻭﻟ ّﻤﺎ ﻗﺪﱢﻡ ﺇﻟﻴﻪ ﺍﻟﻀﱠ ﱡ
ﺽ ﻗَ ْﻮﻣِﻲ ،ﻓ ِ
َﺄﺟﺪُﻧِﻲ ﺃ َﻋﺎﻓُ ُﻪ( .ﻓﺮﺍﻋﻰ ﻋﺎﺩﺗﻪ ﻭﺷﻬﻮﺗﻪ ،ﻓﻠﻤﺎ ﻗﺎﻝ) :ﻻ؛ َﻭﻟ َِﻜ ْﻦ ﻟ َْﻢ ﻳَﻜ ُْﻦ ﺑِﺄ ْﺭ ِ
ﻟﻢ ﻳﻜﻦ ﻳﻌﺘﺎﺩ ﺃﻛﻠﻪ ﺑﺄﺭﺿﻪ ،ﻭﻛﺎﻧﺖ ﻧﻔﺴﻪ ﻻ ﺗﺸﺘﻬﻴﻪ ،ﺃﻣﺴﻚ ﻋﻨﻪ ،ﻭﻟﻢ ﻳﻤﻨﻊ ﻣﻦ ﺃﻛﻠﻪ َﻣﻦ
ﻳﺸﺘﻬﻴﻪ ،ﻭﻣﻦ ﻋﺎﺩﺗﻪ ﺃﻛﻠﻪ) .ﻓﺼﻮﻝ :ﺻـ .(199
ﺗﺄﺩﻳﺒﻪ -ﺻﺎﻧﻊ. }{5
ﻗﺎﻋﺪﺍ -ﺣﺎﻝ. }{6
ﺟﺎﺛﻴﺎ -ﻟﻸﻛﻞ. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 110
ﻭﻻ ﻓﻲ ﺳﻜﺮﺟﺔ ﻗﻂ ،ﻗﻴﻞ ﻷﻧﺲ :ﻓﻌﻠﻰ ﻣﺎ ﻛﻨﺘﻢ ﺗﺄﻛﻠﻮﻥ؟ ﻗﺎﻝ :ﻋﻠﻰ ﺍﻟﺴﻔﺮ.
ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻛﻞ ﻳﺴﺘﻌﻴﻦ ﺑﺎﻟﻴﺪﻳﻦ ﺟﻤﻴﻌﺎ ،ﺃﻛﻞ ﻳﻮﻣﺎ ﺭﻃﺒﺎ ﺑﻴﻤﻴﻨﻪ.....
ﺿ ّﻤﻪ :-ﺍﻟﻤﺎﺋﺪﺓ؛ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﻃﻌﺎﻡ ،1ﻭﻫﻮ -ﺑﻜﺴﺮ ﺃﻭﻟﻪ ﺍﻟ ُﻤ ْﻌﺠﻢ ﻭﻳﺠﻮﺯ َ
ﺍﺣﺘﺮﺍ ًﺯﺍ ﻋﻦ َﺧﻔْﺾ ﺍﻷﻛﻞ ﻋﻠﻴﻪ ْ َ 2
ﺘﺮﻓﻴﻦ
ﺮﻳﻦ ﻭﺍﻟ ُﻤ َ ﺏ -ﻳ َ ْﻌﺘﺎﺩ ﺑﻌﺾ ﺍﻟﻤﺘﻜﺒّ َ ُ -ﻣ ْﻌ َﺮ ٌ
ُﺭﺅﻭﺳﻬِ ْﻢ ،ﻓﺎﻷﻛﻞُ ﻋﻠﻴﻪ ﺑِﺪﻋﺔ ﻟﻜﻨﻬﺎ ﺟﺎﺋﺰﺓ }ﻭﻻ ﻓﻲ ُﺳ ُﻜ ﱠﺮ َﺟﺔ{ -ﺑﻀﻢ ﺍﻟﺴﻴﻦ
ﺻﻐﻴﺮ ﺇﻧﺎء َ
ﻮﻣﺔ ٌ :- ﻭﺍﻟﻜﺎﻑ ﻭﺗﺸﺪﻳﺪ ﺍﻟﺮﺍء ِ ﺍﻟ ُﻤ ْﻬﻤﻠﺔ ﺍﻟﻤﻔﺘﻮﺣﺔ ،ﻭﻗﻴﻞ :ﺍﻟﻤﻀ ُﻤ َ
ﺍﻷﻃﻌﻤﺔ ،ﻭﻗﻴﻞ :ﻗﺪ ﻳ ُ ْﻄﻠﻖ َ ﺍﻟﻤﻮﺍﺋﺪ 3ﺣﻮﻝ ﺘﻬﻰ ،ﻭﻳ ُ َﻀ ﱡﻢ ﻋﻠﻰ َ ﻳ ُ ْﺠﻌﻞ ﻓﻴﻪ ﻣﺎ ﻳُﺸْ َ
ﻋﻠﻰ ﺍﻟﻜﺒﻴﺮﺓ ِ .ﻭﻋﺪﻡ ﺍﻷﻛﻞ ﻓﻴﻬﺎ؛ ﻷﻥ ﻓﻲ ﺍﻷﻛﻞ ﻣﻨﻬﺎ ﺗﻜﺒّﺮﺍ؛ ﻭﻷﻧﻬﺎ ﻣِﻦ ﻋﻼﻣﺎﺕ
ﻠﻴﻦ ﻟﺬﻟﻚ ِ
ﺍﻟﻔﺎﻋ َ ﺍﻟﻌ َﺠﻢ - ﻭﺍﻟﺴﻌﺔ ﺑﺨﻼﻑ َ ﻤﺎﺣﺔ 4ﱠ ﺍﻟﺴ َ ﺏ ﻃُ ﺒ ِ ُﻌﻮﺍ ﻋﻠﻰ ﱠﻭﺍﻟﻌ َﺮ ُ
ﺨﻞَ ، ﺍﻟﺒُ ْ
ﺻﺪ َْﺭ ُﻩﺷﺮﺡ ﺍﷲ ﺗﻌﺎﻟﻰ َ َ ﻭﺍﻟﺸ ﱢﺢ5؛ ﺇﻻ َﻣ ْﻦﱡ ﺍﻟﻀﻴﻖ ﻭﺍﻟ ُﻌ ْﺴﺮ -ﻓﺈﻧﻬﻢ ُﻃﺒ ُﻌﻮﺍ ﻋﻠﻰ ﱢ
ﻮﻝ ﺍﷲ } :€ﻓ َﻌﻠﻰ ﻣﺎ ﻛﻨﺘﻢ ﻷﻧﺲ{ ﺑ ِﻦ ﻣﺎﻟﻚ ﺧﺎﺩﻡِ َﺭ ُﺳ ِ ٍ }ﻗﻂ ،ﻗﻴﻞ ﻭﻃَ ّﻬﺮ ﺧُ ْﻠ َﻘﻪ ّ
ﻷﻧﺲ ÷ ،ﻭﺍﻟﻤﺮﺍﺩ :ﻫﻮ ﻭﺍﻟﻨﺒﻲ €ﻭﺍﻟﺼﺤﺎﺑﺔ ٍ ﻭﺍﻟﺨﻄﺎﺏ
ُ ﺗَﺄﻛﻠﻮﻥ؟{ ﺍﺳﺘﻔﻬﺎﻡ،
ﺍﻟﺴﻔﺮ ِ{ ﺟﻤﻊ ُﺳﻔْﺮﺓ ،6ﻭﻫﻲ ﻓﻲ ﺃﻧﺲُ :ﻛﻨ ﱠﺎ ﻧﺄﻛﻞ }ﻋﻠﻰ ﱡ ﺍﻟﻤﺘﺄﺳﻮﻥ ﺑﺄﺣﻮﺍﻟﻪ }ﻗﺎﻝ{ ٌ ﱡ
ﺟﻠﺪ ُﻣ ْﺴﺘﺪﻳﺮ ،ﻓﻨُﻘِﻞ ٍ ﻳﺤ ِﻤﻠ ُﻪ ﻓﻲ
ﻭﺍﻟﻐﺎﻟﺐ ﺃﻧﻪ ْ
ُ ﻌﺎﻡ ﻳَﺘ ﱠﺨﺬﻩ ﺍﻟ ُﻤ َﺴﺎﻓﺮ،
ﺍﻷﺻﻞ :ﻃَ ٌ
ﻮﺿ ُﻊ ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎ ُﻡ ِﺟ ْﻠ ًﺪﺍ ﻛﺎﻥ ﻭﺍﺷﺘﻬﺮﺕ ﻟِﻤﺎ ﻳ ُ َ
ْ ﺍﺳ ُﻤ ُﻪ 7ﺇﻟﻰ ﺫﻟﻚ ﺍﻟ ِﺠﻠ ِﺪ ﻭﺳ ّﻤﻲ ﺑﻪ،
ﺮﻳﻦ ﺃﻱ :ﻏﺎﻟﺒًﺎ. ﺃﻭ ﻏﻴﺮ ُﻩ ،ﻣﺎ ﻋﺪﺍ ﺍﻟﻤﺎﺋﺪﺓ ﻟِﻤﺎ ﻣ ﱠﺮ ﺃﻧﻬﺎ ِﺷ َﻌﺎ ُﺭ ﺍﻟ ُﻤﺘﻜﺒّ َ
ُ
ﺷﺄﻥ ﺍﻟ ُﻤﺘﻮﺍﺿﻊ، ﺘﻌﻴﻦ ﺑﺎﻟﻴﺪﻳﻦ ﺟﻤﻴ ًﻌﺎ{ ﻷﻥ ﺫﻟﻚ }ﻭﻛﺎﻥ{ } €ﺇﺫﺍ َ
ﺃﻛﻞ ﻳَ ْﺴ ُ
ﺏ ﻣﻦ ﺁﺩﺍﺏ}ﺃﻛﻞ ﻳﻮ ًﻣﺎ ُﺭﻃﺒًﺎ ﺑﻴَﻤﻴﻨﻪ ِ{ ﻭﺍﻷﻛﻞ ﺑﺎﻟﻴﻤﻴ ِﻦ ﺃ َﺩ ٌ
َ ﺍﻟﻤﺘﻮﺍﺿﻌﻴﻦ
َ ﻭﻫﻮ َ €ﺭﺃﺱ
ِ
ﻭﺍﻟﺨﻮﺍ ُﻥ ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎ ُﻡ} .ﻗﺎﻣﻮﺱ{ .ﺍﻟﻤﺎﺋﺪﺓ ﺑﺄﻧﻬﺎ ﺧﻮﺍﻥ ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎﻡ. ﻭﺍﻟﻤﺎﺋ ِ َﺪﺓُ :ﺍﻟﻄﻌﺎ ُﻡ، }{1
)ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ* .(727/10 :
ﺃﻱ :ﺍﻟﻨﻌﻤﺔ. }{2
ﺲ} ،ﻋﺠﻢ{. ِ
ﻋﻠﻰ ﺍﻟﻤﻮﺍﺋﺪ -ﺗ ْﻔ ِ }{3
ﺃﻱ :ﺍﻟﺠﻮﺩ. }{4
ﺃﻱ :ﺍﻟﺒﺨﻞ. }{5
ُﺳﻔﺮﺓ -ﺑﻀﻢ ﺃ ّﻭﻟﻪ .ﻣﻨﻪ. }{6
ﺃﻱ :ﺍﻟﻄﻌﺎﻡ. }{7
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
111
ﻭﺣﺬﻑ ﺍﻟﻨﻮﻯ ﻓﻲ ﻳﺴﺎﺭﻩ ،ﻓﻤﺮﺕ ﺷﺎﺓ ﻓﺄﺭﻯ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻮﺍﺓ ﻓﺠﻌﻠﺖ ﺗﺄﻛﻞ ﻣﺎ ﻓﻲ
ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﺣﺘﻰ ﺇﺫﺍ ﻓﺮﻍ ﺍﻧﺼﺮﻓﺖ ﺍﻟﺸﺎﺓ.
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺃﻛﻞ ﻳﻠﻌﻖ ﺃﺻﺎﺑﻌﻪ.............
ﻚ( ﺃﻱ :ﻧَﺪْﺑًﺎ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻭﻗﻴﻞُ :ﻭ ُﺟﻮﺑﺎ ،ﻭﻳﺪﻝ ﺍﻟﻄﻌﺎﻡ 1ﻟﻘﻮﻟﻪ ُ ) :€ﻛ ْﻞ ﺑِﻴَ ِﻤﻴﻨ ِ َ
ﺘﻄﻴﻊ،
ﺃﺳ ُ ﻟﻪ ﻣﺎ ﻓﻲ )ﻣﺴﻠﻢ( :ﺃﻧﻪ َ €ﺭﺃﻯ َﻣ ْﻦ ﻳﺄﻛﻞ ﺑ ِﺸﻤﺎﻟﻪِ ﻓﻨَﻬﺎﻩ ،ﻓﻘﺎﻝ :ﻻ ْ
ﺖ ﻳَﻤﻴﻨ ُ ُﻪ ،ﻓﻠﻢ ﻳ َ ْﺮﻓﻌﻬﺎ ﺇﻟﻰ ﻓﻴﻪ ﺣﺘﻰ ﻣﺎﺕ ،2ﻭﻭﺭﺩ: ﺖ( ﻓَﺸُ ﻠﱠ ْ ﻗﺎﻝ) :ﻻَ ْ
ﺍﺳﺘَﻄَ ْﻌ َ
ﻃﺐ }ﻓﻲ ﻳَﺴﺎﺭﻩ{ }ﻭﺣﺬﻑ ﺍﻟﻨ َﻮﻯ{ ﺃﻱُ :ﻋ ْﺠﻢ ﺍﻟ ﱡﺮ ِ ﺎﻥ ﻳَﺄ ُﻛ ُﻞ ﺑ ِ ِﺸ َﻤﺎﻟِﻪِ(َ 3 )ﺇ ﱠﻥ ﱠ
ﺍﻟﺸﻴْ َﻄ َ
ﺃﺩﺏ ﻣﻨﻬﺎ4؛ ﻷﻥ ﺗَﻤﻴﱡﺰ ﺍﻟﻨ ّﻮﻯ ﻭﺍﻟ ُﻌ ْﺠﻢ ﻣِﻦ ﻏﻴﺮ ﻣﺨﺎﻟﻄﺔ ﻣﺎ ﻳُﺆﻛﻞ ُﻣ ْﺴ ﱞ
ﺘﺤﺐ ﻭﻫﺬﺍ ﺃﻳﻀﺎ ٌ
ﺃﺭﻯ ﺑِـﺈﻟ َﻰ -ﻟﺘﻀ ّﻤﻦﺖ َ ﺕ َﺷﺎﺓ{ ﺑﺮﺳﻮﻝ ﺍﷲ } €ﻓﺄ َﺭﻯ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻮﺍﺓَ{ ُ -ﻋﺪﱢﻳ َ ْ }ﻓﻤﺮ ْ
ّ
ِ
ﺍﻟﻴﺴﺮﻯ ﺣﺘﻰ ﺇﺫﺍ َﻓﺮﻍ{ ﺭﺳﻮﻝ ﺍﷲ €ﻣﻦ ﻣﻌﻨﻰ ﺍﻹﻣﺎﻟ ِﺔ }ﻓﺠ َﻌ ْ
ﻠﺖ ﺗﺄﻛﻞ ﻣﺎ ﻓﻲ ﻳَﺪﻩ ُ
ﺍﻟﺸﺎﺓ{ ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﻛﻤﺎﻝ ﺗﻮﺍﺿﻌﻪِ €ﻭﺗﻤﺎﻡ َﺭﺃﻓﺘﻪ َ
ﻟﻠﺨ ْﻠ ِﻖ. }ﺍﻧﺼﺮﻓﺖ ﱠ ﺍﻷﻛﻞ َ
ﺲ }ﻭﻛﺎﻥ €ﺇﺫﺍ ﺃﻛﻞ ﻳَﻠ َﻌﻖ{ -ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ - 5ﻣﻀﺎﺭﻉ ﻟَﻌِ َﻖ -ﺑﺎﻟﻜﺴﺮ -ﺃﻱ :ﻳ َ ْﻠ َﺤ ُ
ﺍﻟﻤ ْﺴﺢ ﺃﻭ ﺍﻟ َﻐ ْﺴﻞ ﻭﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻷﻛﻞ ﻻ ﻓﻲ ﺃﺛﻨﺎﺋﻪِ؛ ﺴﻦ -ﻗﺒﻞ َ ﺑﻌﺪ ﺍﻷﻛﻞ ،ﻓﻴُ ّ
ﻭﺍﻟﺴﺒﺎﺑ َﺔ ﻭﺍﻟ ُﻮﺳﻄﻰ، ﺍﻟﺜﻼﺙ :ﺍﻹﺑﻬﺎﻡ ﱠ َ ﻠﻌﻖ} 6ﺃﺻﺎﺑ َﻌﻪ{ ْﺬﻳﺮ ﺍﻟﻄﻌﺎﻡ -ﺃﻥ ﻳ َ َ ﻷﻥ ﻓﻴﻪ ﺗَﻘ َ
ﺘﺤﺐﺃﻃﻮﻝ ،ﺛﻢ ﺑﺎﻟﺴﺒﺎﺑﺔ ﺛﻢ ﺍﻹﺑﻬﺎﻡِ ،ﻭﻳ ُ ْﺴ ّ ﺃﻛﺜﺮ ﺗَﻠْﻮﻳﺜﺎ ﺇﺫ ﻫﻲ ْ ﻳَﺒﺪﺃ ﺑﺎﻟ ُﻮ ْﺳﻄﻰ ﻟﻜﻮﻧﻬﺎ َ
ﻓﻨﺎﺳﺐ ﻛﻤﺎ ُﻝ ﺗَﻨْﻈﻴﻔﻬﺎ َ ِ
ﻻﺳﺘﻘﻼﻝ ﻛﻞﱟ، ﺇﺻﺒَﻊ ﺛﻼﺛًﺎ ُﻣﺘﻮﺍﻟﻴﺔ ﻛﻞ ْ ﻠﻌﻖ ﱠ ﺍﻟﻠﻌﻖ ﺑﺄﻥ ﻳ َ َ
ْﻠﻴﺚ َ
ﺗَﺜ ُ
)ﻣ ْﻦ ﺃﻛ ََﻞ ﻓِﻲ ﻗ َْﺼ َﻌ ٍﺔ ﺛ ُ ﱠﻢ ﻟ َِﺤ َﺴ َﻬﺎ
ﻗﺒﻞ ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﺒَﻘﻴّﺔ ،ﻭﻟ َ ْﻌ ُﻖ ﺍﻹﻧﺎء ِ ﺃﻳﻀﺎ ﻟﺨﺒﺮَِ :
ﺍﻟﺨﻮﺍﻥ ﺃﻭ ﺍﻟﻘﺼﻌﺔ 7ﻟﻤﺎ ُﺭﻭﻱ) :ﺃ َ ﱠﻥ ﺕ ﻟ َ ُﻪ ﺍﻟ َﻘ ْﺼ َﻌ ُﺔ(َ ،ﻭﺃ ْﻛﻞُ ﻣﺎ ﺳ َﻘﻂَ ﻣﻦ ِْﻔﺮ ْ
ﺍﺳﺘﻐ َ
ﺍﻟﻤﺘﺄﻛﺪﺓ .ﻣﻨﻪ. }{1
ﺖ( ﻣﺎ ﻌﻄَ
َْ ْ َﺘ ﺍﺳ َ ﻻ ) ﻗﺎﻝ: ﺃﺳﺘﻄﻴﻊ، ﻻ ﻗﺎﻝ: ( ﻚَ ِ ﻴﻨ ِ
ﻤ ِ
ﻴ ﺑ ْ
ﻞ ُ
ﻛ ) ﻓﻘﺎﻝ: ﺑﺸﻤﺎﻟﻪ ﺃﻛﻞ ﻋﻨﺪﻩ ﺭﺟﻞ }{2
َ
ﺍﻟﻜﺒْﺮ ،ﻓﻤﺎ ﺭﻓﻌﻬﺎ ﺇﻟﻰ ﻓﻴﻪ) .ﺑﻬﺠﺔ :ﺻـ * .(488 ﻣﻨﻌﻪ ﺇﻻ ِ
ﻤﻴﻨِﻪِ(* . ﺃﺣ ُﺪﻛ ُْﻢ ﻓَﻠﻴَﺄﻛُﻞْ ﺑِﻴ َ ِﻤﻴﻨِﻪَِ ،ﻭﻟْﻴَﺸْ َﺮ ْ
ﺏ ﺑِﻴ َ ِ ِِ ِ
ﺏ ﺑﺸ َﻤﺎﻟﻪ ،ﻓَﺈ َﺫﺍ ﺃ َﻛ َﻞ َ )ﻭﻳَﺸْ َﺮ ُ
= َ }{3
ﺃﻱ:ﺃﺩﺏ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻤﺘﺄﻛﺪﺓ* . }{4
ﻭﺑﻀﻢ ﺍﻟﻴﺎء ﻭﻛﺴﺮ ﺍﻟﻌﻴﻦ ﺃﻱ :ﻳُﻠﺤﺴﻬﺎ ﻟﻤﻦ ﻻ ﻳﺴﺘﻘﺬﺭﻩ ﻣﻦ ﺯﻭﺟﺔ ﺃﻭ ﻭﻟﺪ ﺃﻭ ﺧﺎﺩﻡ ﺃﻭ }{5
ﺣﻴﻮﺍﻥ ﻃﺎﻫﺮ .ﻣﻨﻪ.
ﺃﻥ ﻳﻠﻌﻖ -ﻓﺎﻋﻞ ﻳﺴﻦ. }{6
ﺇﻥ ﺑﻘﻲ ﻃﺎﻫﺮﺍ؛ ﻭﺇﻻ ﻓﻴﻄﻌﻤﻪ ﻫﺮﺓ ﺃﻭ ﻛﻠﺒﺎ .ﻣﻨﻪ. }{7
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 112
ﻭﻻ ﻳﻤﺴﺢ ﺑﺎﻟﻤﻨﺪﻳﻞ ﺣﺘﻰ ﻳﻠﻌﻖ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻭﻳﻘﻮﻝ) :ﻻ ﻳ ُ ْﺪ َﺭﻯ ﻓِﻲ ﱢ
ﺃﻱ
ﺍﻟﻄ َﻌﺎﻡِ ﺍﻟْﺒَ َﺮ َﻛ َﺔ(................................، ﱠ
ﺹ َﻭﺍﻟْ ُﺠ َﺬﺍﻡَِ 1ﻭ ُﻋﻮﻓ ِ َﻲ ﻓِﻲ َﻭﻟ َ ِﺪﻩ ِ( ،ﻭﺍﻷﻛﻞ ﺑﺜﻼﺙ ﻚ ﺃَﻣ ِ َﻦ ﻣ ِ َﻦ ﺍﻟْ َﻔ ْﻘﺮِ َﻭﺍﻟْﺒَ َﺮ َِﻣ ْﻦ ﻓ ََﻌﻞَ ﺫَﻟ ِ َ
ﺖ؛ ﻭﺇﻻ ﻛﻤﺎ ﻓﻲ ﺍﻟﺜﻼﺙ{ ﺃﻱْ :
ﺇﻥ َﻛ َﻔ ْ ِ ﺃﺻﺎﺑﻊ ﻟﺤﺪﻳﺚ} :ﻛﺎﻥ €ﻳَﺄﻛﻞ ﺑﺄﺻﺎﺑﻌﻪِ َ
ﺮﻳﻦ ،ﻻ ﻳ َ ْﺴﺘﻠ ِ ﱡﺬ
ﺃﻛﻞ ﺍﻟﻤﺘﻜﺒّ َ ﺑﺤﺴﺐ ﺍﻟﺤﺎﺟﺔ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﻷﻛﻞ ﺑﺄَ ْﺻﺒَ ٍﻊ ُ ﺍﻟﻤﺎﺋﻊ ﺯﺍﺩ َ
ﺍﻟﺸ َﺮﻩ ،2ﻭﺃﻣﺎ ﻣﺎ ُﺭﻭﻱ ﻭﺧﻤﺲ ﻣﻦ ﱠٍ ﺒﻌﻴْﻦ ﻣﻦ ﺍﻟﻜﺒﺮ ﺃﻳﻀﺎ ،ﻭﺑﺄﺭﺑ ٍﻊ ﻭﺑﺄﺻ َْ ﺑﻪ ﺍﻵﻛﻞُ ،
ِ
ﺑﺎﻟﻤﻼﻋﻖ ﺑﺨﻤﺲ ﻓﻤﺤ ُﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺎﺋﻊ ،ﻭﻳُﺆﺧﺬ ﻣﻦ ﻫﺬﺍ :ﺃﻥ ﺍﻷﻛﻞ ٍ ﻋﻨﻪ ﻣﻦ ﺍﻷﻛﻞ
5
ﺴﺢ ﺑﺎﻟﻤِﻨْﺪﻳﻞ{ 3ﻗﺎﻝ ﻓﻲ )ﺍﻹﺣﻴﺎء( :4ﻣِﻨ ِﺪﻳﻠ ُﻪ ﺑﺪﻋﺔ ﻭﻫﻮ ﻛﺬﻟﻚ؛ ﻟﻜﻨﻪ ُﻣﺒﺎﺡ }ﻭﻻ ﻳَ ْﻤ ُ
ﺑﺎﻻﺳﺘﻘﻼﻝ ﻛﻤﺎ ﻣﺮ، ْ ﺃﺻﺎﺑﻌﻪ }ﻭﺍﺣﺪﺓً{ ﺛﻢ }ﻭﺍﺣﺪﺓ{ َ ﻗﺪﻣﻴْﻪ }ﺣﺘﻰ ﻳَ ْﻠﻌﻖ{ ﺑﺎﻃﻦ َ
ﺚ} 6ﻭﻳﻘﻮﻝ) :ﻻ ﻳُ ْﺪ َﺭﻯ ﻓِﻲ ﺃ َ ﱢﻱ ﱠ
ﺍﻟﻄ َﻌﺎﻡ ِ ﺍﻟْﺒَ َﺮ َﻛ َﺔ({ 7ﺃﻱ: ﻭﺍﻷﺻﺒﻊ -ﻳُﺬ ّﻛﺮ ﻭﻳُﺆﻧّ ُ
ﻭﺣﺼﻮﻝ َﻣﻨﺎﻓﻌﻪ ﻟﻪ ،ﻭ َﺯﻭﺍﻝ ُﻣﻀﺎ ﱢﺭﻩ ﻋﻨﻪ.ُ ﺍﺳﺘﻤﺮﺍ ُﺅﻩ ﻋﻠﻰ ﺍﻵﻛِﻞ ﻭﻧ ُﻤ ﱡﻮﻩ،
ﺗﻨﺒﻴﻪ :ﻳﻨﺒﻐﻲ ﻋﺪﻡ ﺍﻻﺳﺘﻘﺬﺍﺭ ﻣﻤﺎ ﺻﺢ ﻋﻦ ﺍﻟﻨﺒﻲ ،€ﻭﻋﺪﻡ ﺍﺳﺘﻘﺒﺎﺣﻪِ،
ﺃﻛﺜﺮ ﻣِﻦ ﱢ
ﻣﺺ ﺭﺃﺱ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺮ ّﻭﺓ ،ﻭﺃُﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ؛ ﺇﺫ ﻟﻴﺲ ﻓﻲ ﺍﻟﻠﻌﻖ ُ ﻓﺈﻧﻪ ُ
ﺑﺎﻷﺻﺒَﻊ ﻭﺑﻴﻦ ﻣﺎ ﻳﺄ ُﻛﻠُﻪ؛ ﻷﻧﻪ ُﺟ ْﺰﺅُﻩ ،ﻭﻻ ﻳ ْﻠ ُ
ﺘﻔﺖ ْ ﻓﺮﻕ ﺑﻴﻦ ﻣﺎ ُﻋﻠِﻖ
ﺍﻷﺻﺒﻊ ،ﻭﻻ ْ
ﺍﻟﺴﻔﻬﺎء ﻣﻦ ﺍﻟﻤﺘﻜﺒّﺮﻳﻦ ﺣﺘﻰ ﺃﻧﻬﻢ َﻋﺪﱡﻭﺍ ﺍﻟﺒﺪﻋ َﺔ ُﺳﻨ ًﺔ ﻭﺍﻟﺴﻨ َﺔ ﺑﺪﻋ ًﺔ،ﺇﻟﻰ ﻣﺎ َﺳ ﱠﻦ ﱡ
ﻭﻣﺜﻠُﻪ ٌ
ﻛﺜﻴﺮ ﻓﻲ ﺍﻟ ﱢﺪﻳﺎﺭ ،ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻐﻔﺎﺭ ﺃﻥ ﻳُﻨﻘﺬﻧﺎ ﻣﻦ ﺍﻟﻮﺑﺎﺭ.
ﺍﻟﺠﺬﺍﻡ ﺩﺍء .ﻣﻨﻪ. }{1
ﺍﻟﺸﺮ ُﻩَ :ﻏﻠﺒ ُﺔ ِ
ﺍﻟﺤﺮﺹ} .ﺹ{. َ ﱠ َ }{2
ﺃﻱ :ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ. }{3
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺇﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ( ،ﻷﺑﻲ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﻲ. }{4
ﺣﻞ ﺍﻟﺘﻤﻨﺪﻝ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ؛ ﻭﺍﷲ ﺃﻋﻠﻢ .ﻣﻨﻪ. ﻟﻜﻦ ﻓﻴﻪ ّ }{5
ﻭﻓﻴﻪ ﻋﺸﺮ ﻟﻐﺎﺕ ﺗﺜﻠﻴﺚ ﻫﻤﺰﻩ ﻣﻊ ﺗﺜﻠﻴﺚ ﺍﻟﺒﺎء) .ﺣﺎﺷﻴﺔ ﺍﻟﻄﺤﻄﺎﻭﻱ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ* .(86/1 : }{6
ﺃﻱ :ﻓﻲ ﺃﻱّ ﺟﺰء ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﺍﻟﺒﺮﻛﺔ؛ ﺃﻱ :ﻓﻴﻤﺎ ﺃﻛﻞ ﺃﻭ ﻓﻲ ﺍﻟﺒﺎﻗﻲ ﺑﺄﺻﺎﺑﻌﻪ ﺃﻭ ﺍﻟﺒﺎﻗﻲ ﺑﺄﺳﻔﻞ }{7
ﺍﻟﻘﺼﻌﺔ .ﻣﻨﻪ.
ﺍﺳ َﻢ ﺍﷲ ﻳُﺒَﺎﺭِ ُﻙ ﻟ َ ُﻜ ْﻢ ﻓِﻴﻪِ(. ْ ﻭﺍ ﺮﻛُ ْ
ﺫ ﺍ ﻭ ﻢ ُ
ﻜ ِ ﺎﻣ ﻌ ﻃَ َﻰ ﻠﻋ ﻮﺍﻌﻤِ
ْ َ ُ َ ﺘ )ﺍﺟ ﻗﺎﻝ: ﺃﻧﻪ € ﺍﻟﻨﺒﻲ ﻭﺭﻭﻱ ﻋﻦ
ْ َ ُ َ
ِ
ﺕ َﻋﻠَﻴْﻪ ﺍﻷﻳْ ِﺪﻱ( ﺐ ﺍﻟ ﱠﻄ َﻌﺎﻡِ ﺇﻟ َﻰ ﺍﷲ َﻣﺎ َﻛﺜ َُﺮ ْ )ﺃﺣ ﱡ
َ ﻭﺭﻭﻱ ﻋﻦ ﺟﺎﺑﺮ ÷ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ :€
ﺍﻫـ) .ﻓﺘﻮﻯ ﺍﻟﻤﺨﻠﺺ(.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ €
113
ﺖ،
ﺖ َﻭﺃ ْﺭ َﻭﻳْ َ
ﺖ َﻭ َﺳ َﻘﻴْ َ ﺖ َﻭ ْ
ﺃﺷﺒَ ْﻌ َ ﻚ ﺍﻟْ َﺤ ْﻤ ُﺪ ْ
ﺃﻃ َﻌ ْﻤ َ ﻭﺇﺫﺍ ﻓﺮﻍ ﻗﺎﻝ) :ﺃﻟﻠﱠ ُﻬ ﱠﻢ؛ ﻟ َ َ
ﻟ ََﻚ ﺍﻟْ َﺤ ْﻤ ُﺪ َﻏﻴْ َﺮ َﻣ ْﻜﻔ ِ ﱟﻲ َﻭﻻَ ُﻣ َﻮ ﱠﺩ ٍﻉ َﻭﻻ ُﻣ ْﺴﺘَ ْﻐﻨًﻰ َﻋﻨْ ُﻪ(.
ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻛﻞ ﺍﻟﺨﺒﺰ ﻭﺍﻟﻠﺤﻢ -ﺧﺎﺻﺔ -ﻏﺴﻞ ﻳﺪﻳﻪ ﻏﺴﻼ ﺟﻴﺪﺍ.....،
ﺖ ْ
})ﺃﻃ َﻌ ْﻤ َ } َﻭﺇﺫﺍ ﻓﺮﻍ{} € 1ﻗﺎﻝ) :ﺍﻟ ﱠﻠ ُﻬ ﱠﻢ؛ ﻟَ َ
ﻚ ﺍﻟْ َﺤ ْﻤﺪُ ({ ﻋﻠﻰ ﻣﺎ
ﻚ ﺍﻟْ َﺤ ْﻤﺪُ ({ ﺣﻤ ًﺪﺍ
ﺖ({ -ﺑﺘﺎء ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺍﻟﻜﻞ })ﻟَ َ ﺖ َﻭ َﺳ َﻘﻴْ َ
ﺖ َﻭﺃ ْﺭ َﻭﻳْ َ ﺃﺷﺒَ ْﻌ ََﻭ ْ
})ﻏﻴْ َﺮ َﻣ ْﻜﻔ ِ ﱟﻲ({ -ﺑﻔﺘﺢ ﺍﻟﻤﻴﻢ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻴﺎء َ -ﻣ ْﻔ ُﻌﻮﻝ ﻣِﻦ َ
ﻛﻔﻰ ﻳﻜﻔﻲ ،ﺇﺫﺍ َﺩﻓﻊ ﺷﻴﺌًﺎ ﺃﻱ :ﻏﻴﺮ َﻣ ْﺪﻓ ُﻮﻉ َﻋﻨﺎ؛ ﺃﻱ :ﻻ ﻧَﺘﺮﻛ ُﻪ ﺑﻞ ﻧ ُﻼﺯ ُﻣﻪ ﺃﻭ
ﻻ ُﻣ َﻮﺩ ٍﱠﻉ({ -ﺑﺘﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ﻮﺭ ﻟﻤﻌﻨﻰ َﺣ ْﻤﺪﺍ ُﻣ ْﻌﺘﺮﻓًﺎ ﺑﻪ ﻋﻠﻰ ﻧ ِ َﻌﻤﻪِ }) َﻭ َﻫﻮ ﻣﻜ ُﻔ ٌ
ﻭﻙ }) َﻭﻻ ُﻣ ْﺴﺘَ ْﻐﻨًﻰ َﻋﻨْ ُﻪ({ -ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ -ﺃﻱ :ﻏﻴﺮ ﺍﻟﻤﻔﺘﻮﺣ ِﺔ -ﺃﻱ :ﻏﻴﺮ ﻣﺘْﺮ ٍ
َ َ ُ
ٍ ﻣﻔ ٍ
ﻷﺣﺪ ﻋﻦ ﺍﻟﺤﻤﺪ ﻟ ُﻮﺟﻮﺑﻪ ﻋﻠﻰ ﺘﻐﻨﺎء
ﺍﺳ َ ﺍﻷﺧﻴﺮ ﻳُﺸْ ﻌِﺮ ﺃﻥ ﻻ ْ
ُ ْﺮﻭﻍ ﻋﻨﻪ .ﻭﻫﺬﺍ َ
ﺼﻰ ،ﻭﻫﻮ ﻓﻲ ُﻣﻘﺎﺑﻠَﺔ ﺍﻟﻨ َﱢﻌﻢ ﻛﻞ ﻣﻜﻠّﻒ؛ ﺇﺫ ﻻ ﻳﺨﻠﻮﺍ ﻋﻦ ﻧﻌﻤﺔ ﺑﻞ ﻧﻌ ٍﻢ ﻻ ﺗ ُْﺤ َ
ﺛﻮﺍﺏ ﺍﻟﻮﺍﺟﺐ. َ ﺜﺎﺏ
ﻭﺍﺟﺐ ﺃﻱ :ﻳ ُ ُ
ٌ
ﺎﻡﺍﻟﻄ َﻌ َﺃﻃ َﻌ َﻤﻨِﻲ َﻫ َﺬﺍ ﱠﻃﻌﺎﻣﺎ) :ﺍﻟْ َﺤ ْﻤ ُﺪ ﷲ ﺍﻟ ﱠ ِﺬﻱ ْ
ً ﻭﺭﺩ ﻓ َْﻀﻠﻪ ﺇﺫﺍ ﺃﻛَﻞ ﻭﻣﻤﺎ َ
َﻭ َﺭ َﺯﻗَﻨِﻴﻪِ ﻣ ِ ْﻦ َﻏﻴْﺮِ َﺣ ْﻮ ٍﻝ ﻣِﻨ ﱢﻲ َﻭﻻ ﻗُ ﱠﻮﺓ ٍ( ،ﻓﻘﺪ ﺻﺢ) :ﺃ َ ﱠﻥ َﻣ ْﻦ ﻗَﺎﻝَ ﺫَﻟ ِ َ
ﻚ ُﻏﻔ ِ َﺮ ﻟ َ ُﻪ
َﻣﺎ ﺗ َ َﻘﺪ َﱠﻡ ﻣ ِ ْﻦ َﺫﻧْﺒﻪِ َﻭ َﻣﺎ ﺗَﺄَﺧﱠ َﺮ(.
ﺭﻳﺤﺎ ﻭ ُﺯ ُﻫﻮﻣ ًﺔ ﺧﺎﺻ ًﺔ{ ﻷﻥ ﻓﻲ ﺍﻟﻠﺤﻢ ً ّ ﻭﺍﻟﻠﺤﻢ
َ }ﻭﻛﺎﻥ{ } €ﺇﺫﺍ ﺃﻛﻞ ﺍﻟﺨﺒ َﺰ
ﻏﻤﺮ ﻟ َ ْﻢ ﻳَﻐ ِ
ْﺴ ْﻠ ُﻪ ﺎﺕ َﻭﻓِﻲ ﻳ َ ِﺪﻩ ِ َ ٌ )ﻣ ْﻦ ﺑ َ َ ﺧﺒﺮَ : ﻄﻠﺐ ﺯﻭﺍﻟ ُ َﻬﺎ ،ﻭﻗﺪ ﺻﺢ ُ ﻭﻭﺳ ًﺨﺎ ﻳ ُ ُ َ
ﺟﻴﺪﺍ{ ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﻏﺴﻼ ّ }ﻏﺴﻞ ﻳ َﺪﻳْﻪ ْ ﻮﻣ ﱠﻦ ﺇﻻﱠ ﻧ َ ْﻔ َﺴ ُﻪ( َ ﻼ ﻳَﻠ ُ َ
ﺻﺎﺑ ُﻪ َﺷ ْﻲ ٌء ﻓَ َ ﻓَﺄ َ َ
ﺿﻮ ُء ﺑ َ ْﻌ َﺪ ُﻩ( ﺃﻱ: ﺿﻮ ُء ﻗَﺒْﻠَ ُﻪ َﻭﺍﻟْ ُﻮ ُﺍﻟﻄ َﻌﺎﻡِ ﺍﻟْ ُﻮ ُﺁﺩﺍﺏ ﺍﻷﻛﻞ ،ﻓﻘﺪ ﺻﺢ) :ﺃ َ ﱠﻥ ﺑ َ َﺮ َﻛ َﺔ ﱠ
ﺍﻟﻄ َﻌﺎﻡِﻮء ﻗَﺒْﻞَ ﱠ ﺃﻳﻀﺎ) :ﺃ ﱠﻥ ﺍﻟْ ُﻮ ُ
ﺿ َ َﻏ ْﺴ ُﻞ ﺍﻟﻴﺪﻳﻦ ،ﻭﻗﻴﻞَ :ﺣﻘﻴﻘ ُﺔ ﺍﻟﻮﺿﻮء ،ﻭﺻﺢ ً
ﺍﻟﻤﺮﺳﻠﻴﻦ؛ ﺇﺫ ﺍﻷﻛﻞُ ﺑ َﻘ ْﺼ ِﺪ َ َﻭﺑ َ ْﻌ َﺪ ُﻩ ﻳَﻨْﻔِﻲ ﺍﻟ َﻔ ْﻘ َﺮ( ،ﻭﻏﻴﺮ ﺫﻟﻚ ،ﻭﻫﻮ ﻣﻦ ُﺳﻨﻦ
ﺪﻳﺮ ﺑﺄﻥ ﻳُﻘ ﱢﺪﻡ ﻣﺎ ﻳ َ ْﺠﺮﻱ َﻣ ْﺠ َﺮﻯ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻋﺒﺎﺩ ٌﺓ ،ﻓﻬﻮ َﺟ ٌ
ﺃﻱ :ﻣﻦ ﺍﻷﻛﻞ. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 114
ﺛﻢ ﻳﻤﺴﺢ ﺑﻔﻀﻞ ﺍﻟﻤﺎء ﻋﻠﻰ ﻭﺟﻬﻪ.
ﺷﻲء؛
ٌ ﻣﻦ ﺍﻟﺼﻼﺓِ ،ﻟﻜﻦ ﺫﻫﺐ ﺍﻟﻨﻮﻭﻱ ÷ :ﺃﻥ ﺍﻟ َﻐ ْﺴﻞ ﺑﻌﺪﻩ ﺇﺫﺍ ُﻋﻠﱢﻖ ﺑﻬﻤﺎ َ
ﻬﻤﺎ ﺃﻱ :ﻟﻮ ﻛﺎﻥ ﻳﺄﻛﻞ ﻭﺣﺪﻩ؛ ﻭﺇﻻ ﺗﺤﻘﻖ ﻧﻈﺎﻓﺘُ َ
َ ﺴﻦ ،ﻭﻛﺬﺍ ﻗﺒْﻠ ُﻪ ﺇﻥ ﻭﺇﻻ ﻓﻼ ﻳ ُ ّ
ﻬﻤﺎ ُﻣ ْﻄﻠﻘﺎ ﺗَﻄﻴﱡﺒﺎً ﻟﺨﺎ ِﻃﺮ ﺟﻠﻴﺴﻪ ،1ﻭﺃﻣﺎ ﺗﺮﺗﻴﺐ ﺍﻟ َﻐ ْﺴﻞ ﻓﺎﻟﺴﻨ ُﺔ: ﻈﻬﺮ َﺳ ﱡﻦ َﻏ ْﺴﻠ ِ َ ﻓﻴُ َ
ﻋﻮ
ﻳﺘﺄﺧﺮ ﺑﻌﺪﻩ ﻟﻴَ ْﺪ َ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻲ ﺍﻟ َﻐ ْﺴﻞ ﻗﺒْﻠَﻪ ،ﻭﻛﺬﺍ ﺻﺎﺣﺐ ﺍﻟﻄﻌﺎﻡ؛ ﻟﻜﻦ ّ ﻘﺪﻳﻢ ﱢ
ﺗَ ُ
ﺑﻔﻀﻞ ﺍﻟﻤﺎء ﻋﻠﻰ َﻭ ْﺟﻬﻪ ِ{ ﺃﻱ :ﻳ َ ْﻤﺴﺢ ﺑِﺒَﻠَﻞ ﺍﻟﻴَ َﺪﻳْﻦ ﻳﻤﺴ ُﺢ ْ ﻛﺮﻣﻪ }ﺛﻢ َ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ََ
ﻐﻬﺎ ﺇﻟﻰ ﺍﺳﺘَ ْﻮﻋﺒﻬﺎ ﻭﺑﻠﱠ َ ﻟﻮﺻﻮ ِﻝ ﺍﻟﺒَ ْﺮﻛﺔ ﺇﻟﻰ َﻭ ْﺟﻬﻪِ .ﻭﺑﻘﻲ ﻟﻸﻛﻞ ﺁﺩﺍﺏ ﻛﺜﻴﺮ ٌﺓْ ، ُ
ﻗﺮﻳﺐ ﻣِﻦ َﺳﺒْﻌﻴﻦ ﺷﻴﺦُ ﺍﻹﺳﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺯﻛﺮﻳﺎ ﻓﻲ )ﺷﺮﺡ ﺍﻟﺒَ ْﻬ َﺠﺔ( ،2ﻓﻲ
ﺍﻷﺩﺏ.
َ ﺍﻟﺼﺪﺍﻕ ،ﻓﺎﺭﺟﻌﻪ ﺇﻥ ﺗﻜ ُْﻦ ﺗ ُﺮﻳﺪ ﺑﺎﺏ ﱠ
ﺇﺩﺍﻡ ﺭﺳﻮﻝ ﺍﷲ ِ ،€ﻭﻫﻮ :ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ -ﻣﺎ ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺼﻨﻒ ﺃﻥ ﻳُﺒﻴﱢﻦ َ
ﻳُﺆﻛﻞ ﻣﻊ ﺍﻟﺨُ ﺒﺰ ﻣﺎﺋﻌﺎ ﺃﻭ ﻏﻴﺮﻩ ﻟﺤﺪﻳﺚ) :ﺳﻴﱢ ُﺪ ﺇ َﺩﺍﻡِ ﺃ ْﻫ ِﻞ ﺍﻟ ﱡﺪﻧْﻴﺎ ﻭ ِ
ﺍﻵﺧ َﺮﺓ ِ ﺍﻟﻠﱠ ْﺤ ُﻢ(، َ َ َ ً ْ
ﺍﻻﺧﺘﺼﺎﺭ ﺍ ْﻛﺘﻔﻰ ﺑﺎﻹﺷﺎﺭﺓ ﻓﻲ ﺑﺎﺏ ﺍﻟﻄﻌﺎﻡ. َ ﻟﻜﻦ ﻟﻤﺎ ﻛﺎﻥ َﻣ ْﻮﺿﻮﻉ ﺍﻟﻜﺘﺎﺏِ
ﻭﺍﻟﺨ ﱡﻞ ﻭﺍﻟ ﱠﺰﻳ ْ ُ
ﺖ. ﺐ َ ﻭﺍﻟﻌ َﺴ ُﻞ ﻭﺍﻟﺘ ْﱠﻤ ُﺮ ﻭﺍﻟﻌِﻨ َ ُ ﻓ ِﻤ ْﻦ ﺇﺩﺍﻣﻪ ْ :€
ﺍﻟﻠﺤ ُﻢ ﻭﺍﻟ ﱠﻠﺒ َ ُﻦ َ
ﻤﺮ ِﻕ ﺍﻟﻠﺤﻢ، ِ
ﻭﻣﻦ َﻣﺄﻛﻮﻻﺗﻪ ﺃﻳﻀﺎ :ﺍﻟﺜﱠﺮﻳﺪُ ،ﻭﻫﻮ :ﺑﻔﺘﺢ ﺍﻟﻤﺜﻠﺜَﺔ -ﺃﻥ ﻳُﺜْﺮ َﺩ ﺍﻟﺨُ ﺒْ ُﺰ ﺑ ِ َ
ْ
ﻒ ﻟ َﺒﻦ ﻳ ُ ْﺠ َﻤ ُﺪ ﺑﺎﻟﻨﺎﺭِ ﺑﻼ ﻧ َ ْﺰﻉ ﺍﻟﻠﺤﻢ ،3ﻭﻣﻨﻬﺎ :ﺍﻷﻗ ِ ُﻂ ،ﻭﻫﻮَ :
ﻛﻜﺘْ ٍ ُ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻪ
ﺃﻳﻀﺎ ،ﻭﺃﻛﻞُ ﺍﻟﺨﺒﺰِ ﺍﻟﻤ َﺮﻗَ ُﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺪﺑﺎء ،4ﻭﻫﺬﻩ ﺗَﺼﻠُﺢ ﻟﻺﺩﺍﻡ ً َﺯﺑَﺪﻩِ ،ﻭﻣﻨﻬﺎَ :
ﺃﺣﺪﻫﻤﺎ؛ ﻭﺍﷲ ﺃﻋﻠﻢ. ﺑﺎﻹﺩﺍﻡ ﻣﻦ ﺃﺳﺒﺎﺏ ﺣ ْﻔﻆ ﺍﻟﺼﺤﺔ ﺑﺨﻼﻑ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ِ
ﻟﻜﻦ َﻭﺭﺩ ﻋﻦ ﻣﺎﻟﻚ :ﺃﻧﻪ }ﺃﻱ :ﺍﻟﻐﺴﻞ{ ﻟﻴْﺲ ﻣﻦ ﺍﻷ ْﻣﺮِ ﺍﻟﻤﻌ ُﻤﻮﻝ ﺑﻪ .ﻣﻨﻪ. }{1
ﺍﺳﺘﺤﺐ ﺗﺮﻛ ُﻪ) .ﺯﻭﺍﺟﺮ.(58/2 : ّ ﺍﻟﺸﺎﻓﻌﻲ ÷
ّ ﻬﻘﻲ :ﻭﻛﺬﻟﻚ ﺻﺎﺣﺒﻨﺎﻗﺎﻝ ﺍﻟﺒَﻴْ ّ
ﺍﻟﻮﺭﺩﻳﺔ( ﻭﻫﻮ ﺷﺮﺡ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﻋﻠﻰ ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻐُﺮﺭ ﺍﻟﺒَﻬﻴﱠﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﺒﻬﺠﺔ َ }{2
ﺍﻟﻮ ْﺭﺩ ِ ﱢﻱ.
)ﺍﻟﺒﻬﺠﺔ ﺍﻟﻮﺭﺩﻳﺔ( ﻟﻌﻤﺮ ﺑﻦ ﻣﻈﻔﺮ َ
ُ
ﺃﻓﻀﻞ ﺍﻷﻗﻮﺍﺕ ،ﻭﺍﻟﻠﺤﻢ ﺳﻴﺪ ﻭﺍﻟﺜﺮﻳﺪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﻛﺒًﺎ ،ﻓﺈﻧﻪ ﻣﺮﻛﺐ ﻣﻦ ﺧﺒﺰ ﻭﻟﺤﻢ ،ﻓﺎﻟﺨﺒ ُﺰ }{3
ﺍﻹﺩﺍﻡ ،ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺎ ﻟﻢ ﻳﻜﻦ ﺑﻌﺪﻫﻤﺎ ﻏﺎﻳﺔ .ﻭﺗﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﺃﻳﱡﻬﻤﺎ ﺃﻓﻀﻞ؟ ﻭﺍﻟﺼﻮﺍﺏ :ﺃﻥ
ﺃﺟﻞ ﻭﺃﻓﻀﻞ ،ﻭﻫﻮ ﺃﺷﺒﻪ ﺑﺠﻮﻫﺮ ﺍﻟﺒﺪﻥ ﻣﻦ ﻛﻞ ﻣﺎ ﱡ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺨﺒﺰ ﺃﻛﺜﺮ ﻭﺃﻋﻢ ،ﻭﺍﻟﻠﺤﻢ
ﻋﺪﺍﻩ ،ﻭﻫﻮ ﻃﻌﺎﻡ ﺃﻫﻞ ﺍﻟﺠﻨﺔ) .ﻓﺼﻮﻝ :ﺻـ .(271
ﺃﻱ :ﻭﺍﻟﻘﺪﻳﺪ ﺃﻳﻀﺎ .ﻣﻨﻪ. }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺷﺮﺑﻪ ﻭﺷﺮﺍﺑﻪ €
115
‰eÜç<·^Èe<ª<ÿí
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺸﺮﺏ ﻓﻲ ﺛﻼﺙ ﺩﻓﻌﺎﺕ ﻟﻪ ﻓﻴﻬﺎ :ﺛﻼﺙ ﺗﺴﻤﻴﺎﺕ ،ﻭﻓﻲ
ٍ
ﺗﺤﻤﻴﺪﺍﺕ ،ﻭﻛﺎﻥ ﻳﻤﺺ ﻣﺼﺎ ﻭﻻ ﻳﻌﺐ ﻋﺒﺎ ،ﻭﺭﺑﻤﺎ ﻳﺸﺮﺏ ﺃﻭﺍﺧﺮﻫﺎ :ﺛﻼﺙ
ﺑﻨﻔﺲ ﺣﺘﻰ ﻳﻔﺮﻍ ،ﻭﻛﺎﻥ ﻻ ﻳﺘﻨﻔﺲ ﻓﻲ ﺍﻹﻧﺎء.
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎﻥ ُﺷﺮﺑﻪ ِ{ َ
ﻭﺷﺮﺍﺑﻪ ِ €
ﺗﻔﺴﻴﺮ ﺍﻟﺸﺮﺏ.
ُ ﻣ ﱠﺮ
ﺘﺮﺿﺔ }ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ{ َ €ﻋ ْﻄﻒ ﻋﻠﻰ ﻛﺎﻥ ﺍﻟﺴﺎﺑﻖ ،ﻭﺃﻣﺎ ﺍﻟﺘﺮﺟﻤ ُﺔ ﻓ ُﻤ ْﻌ َ
ﻓﻌﺎﺕ{ ﻓﻲ )ﺍﻟﺼﺤﺎﺡ( :ﺍﻟ ﱡﺪﻓ َْﻌﺔ -ﺑﺎﻟﻀﻢ ﻼﺙ َﺩ ٍَﺼﻞ }ﻳﺸﺮﺏ{ ﻛﻴ ْﻌﻠ َ ُﻢ }ﻓﻲ ﺛَ ِ ﻟﻠﻔ ْ
َ
ﺍﻟﻤﻄﺮ ﻭ َﻏﻴْﺮﻩِ ،ﻭﺍﻟﺪﱠﻓﻌﺔ – ﺑﺎﻟﻔﺘﺢ -ﺍﻟﻤﺮﺓ }ﻟﻪ ﻓﻴﻬﺎ :ﺛﻼﺙ ﺗ َْﺴﻤِﻴﺎﺕ ﻭﻓﻲ -ﻣﻦ َ
ﺃﻧﻔﺎﺱ ﺇﺫﺍ ﺃ ْﺩﻧﻰ 1ﺇﻟﻰ ٍ ﺏ ﻓﻲ ﺛﻼﺛﺔ ﺛﻼﺙ ﺗ َْﺤﻤِ ٍ
ﻴﺪﺍﺕ{ ﺃﻱ :ﻛﺎﻥ €ﻳَﺸْ َﺮ ُ ُ ﺃﻭﺍﺧﺮﻫﺎ:
2
ﻓﻴﻪ َﺳ ﱠﻤﻰ ﺍﷲ َ ﺗﻌﺎﻟﻰ ،ﻭﺇﺫﺍ ﺃﺧﱠ ﺮ َﺣ ِﻤﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻳﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺛﺎ ،ﻗﺎﻟﻮﺍ :ﻳﻘﻮﻝ
ِ
ﻭﺍﻟﺜﺎﻟﺜﺔ: ﺍﻟﺸ ْﺮﺑﺔ ﺍﻷُﻭﻟﻰ :ﺍﻟﺤﻤﺪ ﷲ ،ﻭﺍﻟﺜﺎﻧﻴﺔِ :ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ، ﺑﻌﺪ ﱡ
ﻓﻌ ًﺔ
ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ،ﻭﺣﻜﻤﺔ ﺍﻟﺘﺜﻠﻴﺚ :ﺃﻧﻪ ﺇﺫﺍ ﺷﺮﺏ َﺩ َ
ﺍﻟﺤﻠْﻘﻮﻡ ﻟﻜﺜﺮﺓ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻴﻪ ،ﻭﺇﺫﺍ ﺷﺮﺏ ﻋﻠﻰ ﺺ ﻓﻲ ُ ﻭﺍﺣﺪ ًﺓ ﻳُﺨْ ﺸﻰ ﻣﻨﻪ ﺍﻟ َﻐ ﱡ
ﻳﻌﺐ ﻋﺒًّﺎ{ 4ﺃﻱ :ﻷﻥ ﺼﺎ ﻭﻻ ﱡ ﻤﺺَ 3ﻣ ًّ ﺩﻓﻌﺎﺕ ﺃَﻣِﻦ ﻣِﻦ ﺫﻟﻚ }ﻭ{ﻟﺬﻟﻚ }ﻛﺎﻥ ﻳَ ّ
ﺙ ﺍﻟﻜُﺒﺎﺩ؛ ﻛﻤﺎ ﺻﺢ ﺑﻪ ﺍﻟﺨﺒﺮ ،ﻭﺍﻟﻜﺒﺎﺩ - :ﺑﻀﻢ ﺍﻟﻜﺎﻑ ﻭﺗﺨﻔﻴﻒ ﺍﻟﻌﺐ ﻳُﻮﺭ ِ ُ
ّ
ﺮﻍ{ﺍﻟﻌﻴْﻦ }ﺣﺘﻰ ﻳ ْﻔ َ ﻔﺲ{ ﻣﺤ ّﺮﻛﺔ َ ﺸﺮﺏ ﺑِﻨَ ٍﺍﻟﻤﻮﺣﺪﺓ َ -ﻭ ْﺟ ُﻊ ﺍﻟ َﻜﺒ ِﺪ }ﻭﺭﺑّﻤﺎ{ ﻛﺎﻥ }ﻳَ ُﱠ
ﺲ ﻓﻲ ﺍﻹﻧﺎء ِ{ ﻷﻧﻪ ﻳُﻐﻴﱢﺮ ﺍﻟﻤﺎء ،ﺇﻣﺎ ﻣﻦ ﺍﻟﺸﺮﺏ ،ﻛﺄﻧﻪ ﻟﺒﻴﺎﻥ ﺍﻟﺠﻮﺍﺯ }ﻭﻛﺎﻥ ﻻ ﻳﺘﻨ ّﻔ ُ
ٍ ٍ
َﺲ ﻳ َ ْﺼﻌ ُﺪ ﺑﺒُﺨﺎﺭِ َ
ﺍﻟﻤﻌ َﺪﺓ. ﺑﻤﺄﻛُﻮﻝ ﺃﻭ ﺗﺮﻙ ﺳﻮﺍﻙ ﺃﻭ ﻷﻥ ﺍﻟﻨﱠﻔ َ ﻟﺘﻐﻴّﺮ ﺍﻟ َﻔ ِﻢ َ
ﺃﻱ :ﺍﻹﻧﺎء.
* }{1
ﺃﻱ :ﺍﻟﺸﺎﺭﺏ. }{2
ﻳﻤﺺ ُ -ﺳ ُﺮﻕ} ،ﻋﺠﻢ{.
ّ }{3
ﺐُ :ﺷﺮﺏ ﺍﻟﻤﺎء ﻣﻦ ﻏﻴﺮ َﻣ ﱟ
ﺺ. ﺍﻟﻌ ﱡ
َ ًﺎ،
ﻔ ﻨﻴ ﻋ
َ ﺷﺮﺑﺎ ﺷﺮﺏ ﺇﺫﺍ ﻋﺐّ ﻳﻘﺎﻝ: }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 116
ﻭﻛﺎﻥ ﻳﺪﻓﻊ ﻓﻀﻞ ﺳﺆﺭﻩ ﺇﻟﻰ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻳﻤﻴﻨﻪ ،ﻭﺃﺗﻲ ﺑﺈﻧﺎء ﻓﻴﻪ ﻟﺒﻦ ﻭﻋﺴﻞ
ﺍﺣ ٍﺪ(.....،ﺎﻥ ﻓِﻲ ﺇﻧَﺎء ٍ َﻭ ِ
ﻓﺄﺑﻰ ﺃﻥ ﻳﺸﺮﺑﻪ ﻭﻗﺎﻝ) :ﺷُ ْﺮﺑَﺘَﺎ ِﻥ ﻓِﻲ ﺷُ ْﺮﺑ َ ٍﺔَ ،ﻭﺃ ُ ْﺩ َﻣ ِ
ﺑﻀﻢ
ﺍﻟﺴ ْﺆﺭ ّ - ْﻓﻊ{ ﺃﻱ :ﻳ ُ ْﻌﻄﻲ } َﻓ ْﻀﻞ ُﺳﺆْﺭﻩ{ ﺍﻹﺿﺎﻓﺔ ﺑﻴﺎﻧﻴّﺔ؛ ﻷﻥ ﱡ }ﻭﻛﺎﻥ ﻳﺪ ُ
ﻨﺎﻭﻝ ﻣﺎ ﺑَﻘﻲ ﻣِﻦ ﺷﺮﺍﺑﻪِ }ﺇﻟﻰ َﻣ ْﻦ ﺍﻟﺴﻴﻦ – ﺍﻟﺒَﻘِﻴﱠﺔ ،ﻭﻫﻮ ﻣﻌﻨﻰ ﺍﻟﻔﻀﻞ؛ ﺃﻱ :ﻛﺎﻥ ﻳ ُ ُ
ﺧﻠﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ € ﻛﺎﻥ ﻋﻠﻰ ﻳَﻤﻴﻨﻪ{ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﻗﺎﻝَ } :ﺩ ُ
ﺏ ﺭﺳﻮﻝ ﺍﷲ € ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻋﻠﻰ َﻣﻴْ ُﻤﻮﻧ َﺔ ،2ﻓﺠﺎﺋﺘْﻨﺎ ﺑﺈﻧﺎء ﻣﻦ ﻟَﺒَﻦ؛ ﻓﺸﺮِ َ ﺃﻧﺎ 1ﻭﺧﺎﻟﺪ ُ
ﺻﺎﺣﺐُ )ﺍﻟﺸ ْﺮﺑ َ ُﺔ ﻟ ََﻚ({ ﺃﻱ :ﻷﻧﻚ ﱡ ﺎﻟﺪ ﻋﻦ ِﺷﻤﺎﻟﻪِ ﻓﻘﺎﻝ ﻟﻲ: ﻭﺃﻧﺎ ﻋﻠﻰ ﻳَﻤﻴﻨﻪِ َ
ﻭﺧ ٌ
ﺕ 3ﺑ ِ َﻬﺎ َﺧﺎﻟ ًﺪﺍ({ ﺃﻱ :ﻟﻜ ْﻮﻧﻪِ ﺃﺷﺮﻑ ﻣﻨﻚ، ﺖ ﺁﺛ َ ْﺮ َ َﺈﻥ ِﺷﺌْ َ
ﻓﺎﻟﺤﻖ ﻟﻪ)} ،ﻓ ْ ّ ﺍﻟﻴَﻤﻴﻦ؛
ﻛﻨﺖ ِﻷُﻭﺛ ِ ُﺮ ﻋﻠﻰ ﺳﺆﺭِ َﻙ{ ﺃﻱ :ﻣﺎ ﺑﻘﻲ ﻣﻨﻚ }ﺃﺣﺪﺍ{ ،ﻭﺃﺳﺘَﻔﻴﺪ ﻣﻦ }ﻓﻘﻠﺖ :ﻣﺎ ُ ُ
5
ﺍﻹﻳﺜﺎﺭ
َ ﻐﻴﺮﺍ ﻣﻔﻀﻮﻻ ،ﻭﺃﻥ ﻟ ِ َﻤﻦ ﻋﻠﻰ ﺍﻟﻴَﻤﻴﻦ ﺻ ً ﺗﻘﺪﻳﻢ ﺍﻷﻳﻤﻦ 4ۊﻟﻮ َُ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ:
ﺏ !6ﻭﻳﺠﺎﺏ :ﺑﺄﻥ ﻭﺃﻧﻪ ﻻ ﻳﻨﺎﻓﻲ ﺍﻟﻜﻤﺎﻝ ،ﻭﻗﺪ ﻳ ُ ْﺴﺘﺸﻜﻞ ﺑﻜﺮﺍ َﻫ ِﺔ ﺍﻹﻳﺜﺎﺭِ ﺑﺎﻟﻘ َُﺮ ِ
ﺤﻞ ﺍﻟﻜﺮﺍﻫﺔ ﺣﻴﺚ ﺁﺛﺮ َﻣ ْﻦ ﻟﻴﺲ ﺃﻭﻟﻰ ﻣﻨﻪ ﺑﺬﻟﻚ؛ ﻭﺇﻻ ﻛﻤﺎ ﻫﻨﺎ ،ﻭﻛﺘَﻘْﺪﻳﻢ َﻣ ﱠ
ﻟﺒﻦ ﻭ َﻋﺴﻞ{ َﻣﺨْ ﻠُﻮ َﻃﻴْﻦ ﻏﻴﺮِ ﺍﻷﻓ َﻘﻪِ ﺍﻷﻓﻘ َﻪ ﻓﻲ ﺍﻹﻣﺎﻣﺔ ﻓﻼ ﻛﺮﺍﻫ َﺔ }ﻭﺃُﺗِﻲ ﺑﺈﻧﺎء ﻓﻴﻪ ٌ
ﺸﺮﺑَﻪ{ ﺃﻱ :ﻣﺎ ﻓﻲ ﺍﻹﻧﺎء }ﻭﻗﺎﻝ {:ﻫﺬﻩ })ﺷُ ْﺮﺑَﺘَﺎ ِﻥ 7ﻓِﻲ }ﻓﺄﺑَﻰ{ ﺃﻱ :ﺍﻣﺘَﻨ َ َﻊ }ﺃﻥ ﻳَ َ
ﻓﺴﻜﻮﻥ ،ﻭﺍﻹﺩﺍﻡ - ٍ ﺷﺮﺑَﺔ ٍ({ ﺃﻱُ :ﺩ ْﻓ َﻌ ٍﺔ ﻭﺍﺣﺪﺓ ٍ }) َﻭﺃ ُ ْﺩ َﻣﺎ ِﻥ({ ﻭﺍﻷﺩ ُﻡ -ﺑﻀﻢ ْ
ﻭﺟﻤﻊ ﺍﻹﺩﺍﻡ :ﺃ ُ ُﺩ ٌﻡ -ﺑﻀﻢ ﺃﻭﻟَﻴْﻪ ﻛﺎﺋﻨﺎ ِﻥ })ﻓِﻲ ﺇﻧ َﺎءٍ ُ ﺑﺎﻟﻜﺴﺮ -ﺑﻤﻌﻨﻰ ﻭﺍﺣ ٍﺪ،
ﺍﺣ ٍﺪ({ ﻓﻜﻴﻒ ﺃﺷْ ﺮﺑَﻪ ﻣﻊ ﻣﺎ ﺑﻪ ﻣﻦ َﺳﺮﻑ .ﻭﻻ ﻳﻨﺎﻓﻲ ﻫﺬﺍ ﻣﺎ ﺻﺢ} :ﺃﻧﻪ ﻛﺎﻥ َﻭ ِ
ﺍﻟﻤ ْﻤ ُﺰﻭﺝ
ﺴﻞ َ ﺍﻟﻌ َ ﺮﺏ َ }ﺍﻟﺤﻠﻮ ﺍﻟﺒﺎﺭ َﺩ{ ،ﻭﺃﻧﻪ} :ﻛﺎﻥ ﻳَﺸْ ُ َ ﺍﻟﺸﺮﺍﺏ ﺇﻟﻴﻪ{ € ِ ﺃﺣﺐ
ﱡ
ﺬﺍﺏ ﺍﻟﻤﺎءِ ،ﻭﻫﻮ ﺟﻤﻊ ﺍﻷ ُ ْﺩ َﻣﻴْﻦ؛ ﻭﺇﻧﻤﺎ ﻓﻴﻪ ﺍﺳﺘ ْﻌ ُ ُ ﺑﺎﻟﻤﺎء ِ ﺍﻟﺒﺎﺭِﺩ{؛ ﻷﻧﻪ ﻟﻴﺲ ﻫﻨﺎ
ﺗﺄﻛﻴﺪ؛ ﺑﺘﺎء ﺩﺧﻠﺖ. }{1
* ﺃﻱ :ﺃ ّﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ. }{2
ﺃﻱ :ﺍﺧﺘﺮﺕ. }{3
ﺍﻷﻳﻤﻦ -ﻧﺪﺑﺎ. }{4
ﺃﻱ :ﺇﻳﺜﺎﺭ ﻏﻴﺮ. }{5
ﺃﻱ :ﺍﻟﻄﺎﻋﺎﺕ. }{6
ﺃﻱ :ﻣﺸﺮﻭﺑﺎﻥ .ﻣﻨﻪ. }{7
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺷﺮﺑﻪ ﻭﺷﺮﺍﺑﻪ €
117
ﺛﻢ ﻗﺎﻝ) :ﻻ ﺃ ُ َﺣ ﱢﺮ ُﻣ ُﻪ؛ َﻭﻟ َ ِﻜ ْﻦ ﺃ ْﻛ َﺮ ُﻩ ﺍﻟْﻔَﺨْ َﺮ َﻭﺍﻟْ ِﺤ َﺴ َ
ﺎﺏ ﺑ ِ ُﻔ ُﻀﻮ ِﻝ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﻏ ًﺪﺍ(.
ﻭﺭﻭﻱ :ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻤﺎ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺪﻝ ﺇﻟﻰ ﺯﻣﺰﻡ ﻟﻴﺸﺮﺏ
ﻣﻨﻬﺎ ،ﻓﺈﺫﺍ ﺍﻟﺘﻤﺮ ﺍﻟﻤﻨﻘﻊ ﻓﻲ ﺍﻟﺤﻴﺎﺽ ﻭﻫﻢ ﻳﺘﻨﺎﻭﻟﻮﻥ ﻣﻨﻪ ﻭﻳﺸﺮﺑﻮﻥ ﻣﻨﻪ ،ﻓﻘﺎﻝ
)ﺍﺳ ُﻘﻮﻧِﻲ( ،ﻓﻘﺎﻝ ﺍﻟﻌﺒﺎﺱ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﺒﻴﺬ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢْ :
ﺷﺮﺍﺏ ﻗﺪ ﻣﻌﻜﻪ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ،ﺃﻓﻼ ﺁﺗﻴﻚ ﺑﺸﺮﺍﺏ ﺃﻧﻈﻒ ﻣﻦ ﻫﺬﺍ ﻓﻲ ﺟﺮﺓ ﻣﺨﻤﺮﺓ
ﻓﻲ ﺍﻟﺒﻴﺖ؟! ﻓﻘﺎﻝ) :ﻻَ؛.............................
ﺃﻥ ﻟَﻴْﺲ ﻓﻲ ﺍﻟﻤﺎﻟِﺢ ﻓَﻀﻴﻠَﺔٌ ،ﺑﺨﻼﻓﻪِ ﺛ ّﻤﺔ؛ ﻓﺈﻥ ﻓﻴﻪ َﺟ ْﻤﻊ ﻻ ﻳُﻨﺎﻓﻲ ﺍﻟ ﱡﺰ ْﻫ َﺪ؛ ﻟ ِ َﻤﺎ ْ
ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻱﱠ ﺍﺳﺘﻘﻼﻝ ﺇﺫ ﻻ ﺧﻴْ َﺮ ﻣﻦ ﺍﻟﻠﺒﻦ ﻛﻤﺎ ﻣﺮ ،ﻭ ِﺳﻴﺎ َﺩﺓ ﺘﻘﻞ ﱡ ﺍﻷ ُ ْﺩ َﻣﻴْﻦ ﺍﻟ ُﻤ ْﺴ ﱡ
ﺍﻟﻨﻔﻴﺴﻴْﻦ ﻻﻛﺘﻔﺎء ﻛﻞ ﻣﻨﻬﻤﺎ َ ﺟﻤﻊ ﻫﺬﻳﻦ ﺍﻷﺩﻣﻴﻦ َ ﻓﻜﺮﻩ €
َ ﺧﻔﻲ،ﱟ ﻏﻴﺮ
ﺍﻟﻌﺴﻞ ُ
1
}ﺛﻢ ﻗﺎﻝ) :ﻻ ﺃ ُ َﺣ ﱢﺮ ُﻣ ُﻪ({ ﺃﻱ :ﻷﻧﻪ ﺯﻳﻨ َ ُﺔ ﺍﷲ ﺍﻟﺘﻲ ﺃﺧﺮﺟﻬﺎ ﻟﻌﺒﺎﺩﻩ؛ ﻭﻟﻢ ﻳ َ ْﻌ ْ
ﺮﺿ ُﻪ
ﻋﻲ }) َﻭﻟَ ِﻜ ْﻦ({ َﻋﺪﻡ ﺷُ ْﺮﺑﻲ ﺇﻳﺎﻩ :ﻷﻧﻲ })ﺃَﻛْﺮ ُﻩ ﺍﻟْ َﻔﺨْ َﺮ({ ﺃﻱ: ُﻣﺤ ﱠﺮ ٌﻡ َﺷ ْﺮ ﱞ
ُﻀﻮ ِﻝ ﺍﻟ ﱡﺪﻧ ْﻴَﺎ َﻏﺪًﺍ({ ﺃﻱ:ﺎﺏ ﺑِﻔ ُ ﺍﻻﻓﺘﺨﺎﺭ ﺑﺄﻛﻞ ﺍﻟﻤﻼﺫﱢ ﺍﻟﻨﻔﻴﺴﺔ ﻭﺷﺮﺑِﻬﺎ }) َﻭﺍﻟ ْ ِ
ﺤ َﺴ َ ْ َ َ
ﺍﻟﻘﻴﻤ ِﺔ.
َ ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﺇﺳﺮﺍﻓًﺎ ﻭﻫﻮ َﻣﺤ ﱡﻞ ﺍﻟﺤﺴﺎﺏ َ
ﻳﻮﻡ
ﺍﻟﻌﺘﻴ ِﻖ }} َﻋﺪ ََﻝ{{ ﺃﻱ :ﻣﺎﻝ }}ﺇﻟﻰ{{ ﺖ{{ َ ﻟﻤﺎ ﻃﺎﻑ ﺑﺎﻟﺒَﻴْ ِ }ﻭﺭﻭﻱ} :ﺃﻧﻪ ّ €
ﺍﻟﺪﻭﺍء
َ ﻘﻊ{{ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﻧْ َﻘ ْﻌ ُ
ﺖ ﺍﻟﺘﻤﺮ ﺍﻟﻤﻨْ ُ
ُ ﺮﺏ ﻣﻨﻬﺎ ،ﻓﺈ ًﺫﺍ ﻣﺎء }} َﺯ ْﻣ َﺰ َﻡ ﻟِﻴَﺸْ َ
ﻘﻊ ﻓﻲ ﺍﻟﻤﺎء ﺷﺮﺍﺏ ﻳُﺘّﺨﺬ ﻣِﻦ َﺯﺑِﻴﺐ ﻳﻨْ ُ ٌ ﻘﻊ ،ﻭﺍﻟﻨﻘﻴﻊ: ﻭﻏﻴﺮﻩ ﻓﻲ ﺍﻟﻤﺎء ،ﻓﻬﻮ ُﻣﻨْ ٌ َ
}}ﻭﻫ ْﻢ{{ ﺃﻱ :ﻭﺍﻟﺤﺎﻝ ﺃﻥ ﺍﻟﻨﺎﺱ ُ ِ ِ
ﻣﻦ ﻏﻴﺮ ﻃﺒﺦ }}ﻓﻲ ﺍﻟﺤﻴﺎﺽ{{ ﺟﻤﻊ َﺣ ْﻮﺽ ٍ
}}ﻳَﺘﻨﺎ َﻭﻟﻮﻥ{{ ﺃﻱ :ﻳﺄﺧﺬﻭﻥ ﺑﺄﻳﺪﻳﻬﻢ }}ﻣﻨﻪ{{ ﺃﻱ :ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺎء }} َﻭﻳﺸْ َﺮﺑﻮﻥ
ﻣﻨﻪ ،ﻓﻘﺎﻝ ) :€ﺍَ ِ ْﺳ ُﻘﻮﻧِﻲ({{ -ﺑ ِ َﻮ ْﺻﻞ ﺍﻟﻬﻤﺰﺓ ﻭﻗﻄْ ﻌِ َﻬﺎ -ﻣﻦ ﺳﻘﺎ ُﻩ ﺍﷲ ﺗﻌﺎﻟﻰ
ﻭﺃﺳﻘﺎ ُﻩ }}ﻓﻘﺎﻝ{{ َﻋ ﱡﻤﻪ }}ﺍﻟﻌﺒﺎﺱ{{ ÷}} :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﱠﺒِﻴﺬ ﻳ َ ْﺴﻘﻴﻪ ْ
ﺍﻟﻨﺎﺱ ،ﺃﻓﻼ ﺁﺗِﻴﻚ ِ ﻛﻤﻨ َ َﻌ ُﻪ َﺩﻟ َ َﻜ ُﻪ }}ﺃﻳﺪﻱ
ﺷﺮﺍﺏ ﻗﺪ َﻣ ﱠﻌﻜ ُﻪ{{ ﻣﻦ َﻣﻌﻜﻪ ﻓﻲ ﺍﻟﺘﺮﺍﺏ َ ٌ
ﺑﻮ ْﺯﻥ ٍ ﻛﺎﺋﻦ }}ﻓﻲ َﺟ ﱠﺮﺓ{{ ﺃﻱ :ﻇَ ْﺮ ِ
ﻑ َﺧ َﺰﻑ }} ُﻣﺨَ ﱠﻤﺮﺓ{{ َ ﺃﻧﻈﻒ ﻣﻦ ﻫﺬﺍ{{ ٌ َ ﺑﺸﺮﺍﺏ
ﻻ({{ ﺃﻱ :ﻻ ﺗﺄﺕ، ﻐﻄﺎﺓ ﺑﻐﻄﺎء َﻣ ْﺤﻔﻮﻇﺔ }}ﻓﻲ ﺍﻟﺒﻴﺖ؟ ﻓﻘﺎﻝَ ) : ُﻣﻤ ّﺪ َﺩﺓ ﺃﻱُ :ﻣ ّ
ﻭﻟﻢ ﻳﻌﺮﺿﻪ -ﺣﺎﻝ. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 118
ﺲ ﺑ َ َﺮ َﻛ َﺔ ﺃﻳْ ِﺪﻱ ﺍﻟْ ُﻤ ْﺴﻠ ِ ِﻤ َ
ﻴﻦ( ،ﻓﺸﺮﺏ. ﱠﺎﺱ ،ﺃﻟْﺘَ ِﻤ ُ ﺍﺳ ُﻘﻮﻧِﻲ ﻣ ِ ْﻦ َﻫ َﺬﺍ ﺍﻟ ﱠ ِﺬﻱ َﺷﺮِ َ
ﺏ ﺍﻟﻨ ُ ْ
ﻭﻛﺎﻥ ﻟﻪ ﻣﻄﻬﺮﺓ ﻣﻦ ﻓﺨﺎﺭ ﻳﺘﻮﺿﺄ ﻣﻨﻬﺎ ﻭﻳﺸﺮﺏ ،ﻓﻴﺮﺳﻞ ﺍﻟﻨﺎﺱ ﺃﻭﻻﺩﻫﻢ
ﺍﻟﺼﻐﺎﺭ ﺍﻟﺬﻳﻦ ﻗﺪ ﻋﻘﻠﻮﺍ ،ﻓﻴﺪﺧﻠﻮﻥ ﻋﻠﻴﻪ ﻭﻻ ﻳﺪﻓﻌﻮﻥ ﻋﻨﻪ ،ﻓﺈﺫﺍ ﻭﺟﺪﻭﺍ ﻓﻴﻬﺎ ﻣﺎء
ﺷﺮﺑﻮﺍ ﻣﻨﻪ ،ﻭﻣﺴﺤﻮﺍ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﻭﺃﺟﺴﺎﺩﻫﻢ ،ﻳﺒﺘﻐﻮﻥ ﺑﺬﻟﻚ ﺍﻟﺒﺮﻛﺔ.
ﺲ({{ ﺍﺳﺘﺌﻨﺎﻑ، ﺏ{ ﻣِﻨْ ُﻪ }ﺍﻟﻨ ُ
ﱠﺎﺱ ،ﺃَﻟْﺘَﻤِ ُ }})ﺍﺳﻘُﻮﻧِﻲ ﻣ ِ ْﻦ َﻫ َﺬﺍ ﺍﻟﱠﺬِﻱ َﺷﺮ ِ َ
ْ ﺑَﻞْ
ﻛﺄﻧﻪ ُﺳﺌﻞ :ﻣﺎ ﺍﻟﺤﻜﻤ ُﺔ ﻓﻲ ُﺷ ْﺮﺏ ﺫﻟﻚ ﺑﺘَ ْﺮﻙ ﺍﻷﻧﻈَ ﻒ؟ ﻓﺄﺟﺎﺏ :ﺑﺄﻧﻪ ﻳ َ ُ
ﻄﻠﺐ
ﺑﺎﺷﺮﻭ ُﻩ؛ ﺇﺫ ﻓﻲ ﺑﻘﻴّﺔ
ُ ﻴﻦ({{ ﺃﻱ :ﺯﻳﺎﺩ َﺓ ﺧﻴﺮ ﺑ ُﻤﺒﺎﺷﺮﺓ ﻣﺎ }})ﺑَ َﺮ َﻛ َﺔ ﺃﻳْﺪِﻱ ﺍﻟْ ُﻤ ْﺴﻠِﻤِ َ
ﺏ{{ ﻭﻓﻲ ﻫﺬﺍ ﻣﻦ ﻓﻨﺎﻭﻟﻮﺍ ﻣﻨﻪ ﻓﺘﻨﺎﻭﻝ }} َﻓﺸﺮ ِ َﺁﺛﺎﺭ ﺍﻟﺼﺎﻟﺤﻴﻦ ﺑَﺮﻛﺔ ﻻ ﺗَﺨْ ﻔﻰَ ،
ﺗﻮﺍﺿﻌﻪِ ﻣﺎ ﻻ ﻳﺨﻔﻰ. ُ ﻋﻈﻴﻢ
ﻭﻛﺴﺮﻫﺎ -ﺇﻧﺎء ﻳُﺘَﻄ ﱠﻬﺮ ﺑﻪ ،ﻭﻫﻲ :ﺍﻹﺩﺍﻭﺓ} 1ﻣ ِ ْﻦ ِ
}ﻭﻛﺎﻥ ﻟﻪ َﻣ ْﻄ َﻬﺮﺓ{ -ﺑﻔﺘﺢ ﺍﻟﻤﻴﻢ ْ
ﺍﻟﻨﺎﺱ ﺃﻭﻻ َﺩ ُﻫ ْﻢ
ُ ﻓﻴ ْﺮ ِ
ﺳﻞ ﺸﺮﺏُ ،
ﺘﻮﺿﺄ ﻣﻨﻬﺎ ﻭﻳَ ُ ﻑ }ﻳَ ّ َﻓ ّﺨﺎﺭٍ{ ﺑ ِ َﻮﺯﻥ َﺷ ﱠﺪﺍﺩٍ ﺃﻱَ :ﺧ َﺰ ٍ
ﺍﻟﺼﻐﺎ َﺭ ﺍﻟﺬﻳﻦ ﻗﺪ َﻋ َﻘﻠﻮﺍ ،ﻓﻴﺪﺧﻠﻮﻥ ﻋﻠﻴﻪ{ ﺃﻱ :ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ } €ﻭﻻ ﻳُ ْﺪ َﻓ ُﻌﻮﻥ ﱢ
ﺣﺎﺟﺐ }ﻓﺈﺫﺍ َﻭﺟﺪﻭﺍ ﻓﻴﻬﺎ{ ﺃﻱ: ٌ ﺍﺏ ﻭﻻ ﻌﻮﻥ ﺇﺫ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑ َ ﱠﻮ ٌ
ﻋﻨﻪ{ ﺃﻱ :ﻻ ﻳ ُ ْﻤﻨ َ َ
ﻭﻣﺴﺤﻮﺍ ﻋﻠﻰ ُﻭﺟﻮﻫﻬﻢ ﻭﺃﺟﺴﺎﺩﻫﻢ ،ﻳﺒْﺘﻐُﻮﻥ{ ﺃﻱ: ﺍﻟﻤﻄﻬﺮﺓ }ﻣﺎء َﺷﺮِﺑﻮﺍ ﻣﻨﻪَ ، ِ
َ
ﻭﺍﻟﻤﺴﺢ }ﺍﻟﺒﺮﻛ َﺔ{ ﻭﻓﻲ ﻫﺬﺍ ﻣﻦ ﻋﻈﻴﻢ ﻟ ُ ْﻄﻔﻪ ﻣﺎ ﻻ ﻳﺨﻔﻰ. ْ ﻳَﻄﻠﺒُﻮﻥ }ﺑﺬﻟﻚ{ ﺍﻟﺸﺮﺏ
ﻓﻌﻞ €ﻗﺎﺋﻤﺎ ،2ﻭﺇﻧﻤﺎ َ ﻭﻣِﻦ ﺁﺩﺍﺏ ﱡ
ﺍﻟﺸ ْﺮﺏ :ﻛﻮﻧ ُ ُﻪ ﻗﺎﻋ ًﺪﺍ ﻟﻠﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﺏ ً
ﻳﺸﺮﺏ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﻟﺌﻼ ﻳُﻔْﺴ َﺪﻩ ﻻ ﺳﻴّﻤﺎ ﺇﻥ
َ ﺫﻟﻚ ﻟﺒَﻴﺎﻥ ﺍﻟﺠﻮﺍﺯ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ
ﻛﺎﻥ ﺣﺎ ّﺭﺍ ﺃﻭ ﺑﺎﺭ ًﺩﺍ.3
ِ
ﻬﺮﺓ} .ﻗﺎﻣﻮﺱ{. ﺍﻹﺩﺍﻭﺓ ،ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ ﻭﻫﻲ :ﺍﻟﻤ ْﻄ َ }{1
ِ ِ
ﺃﺣ ُﺪﻛ ُْﻢ ﻗَﺎﺋ ًﻤﺎ؛ ﻓَ َﻤ ْﻦ ﻧَﺴ َﻲ ﻓَﻠْﻴ َ ْﺴﺘَﻘ ِ ْﺊ( .ﻭﺃﻣﺎ ﺷﺮﺑﻪ ﻣﺎء َﺯ ْﻣﺰﻡ ﻗﺎﺋﻤﺎ
ﺃﻱ :ﺑﻘﻮﻟﻪ ) :€ﻻ ﻳَﺸْ َﺮﺑ َ ﱠﻦ َ }{2
ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻠﺒَﻴﺎﻥ ،ﺃﻥ ﺍﻟﻨﻬﻲ ﻟﻴﺲ ﻟﻠﺘﺤﺮﻳﻢ ﺑﻞ ﻟﻠﺘﻨﺰﻳﻪ ،ﻭﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻻﺳﺘﻘﺎء ﻟﻴﺲ
ﻟﻺﻳﺠﺎﺏ ﺑﻞ ﻟﻠﻨﺪﺏ ،ﻓﻴﻜﻮﻥ ُﻣﺒﻴّﻨﺎ ﻟﻠﺠﻮﺍﺯ؛ ﻓﻬﻮ ﻛﺒ َ ْﻮﻟﻪ ﻗﺎﺋﻤﺎ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ .ﻣﻨﻪ.
ﺍﻟﺠﻤﺎﻉ ،ﻭﻋﻘﻴﺐ ﺍﻟﻄﻌﺎﻡ ﻭﻗﺒﻠﻪ، ﻭﻋﻘﻴﺐ ِ َ ﻋﻘﻴﺐ ﺍﻟﺮﻳﺎﺿﺔ ،ﻭﺍﻟﺘﻌﺐ، َ ﻭﻳﻜﺮﻩ ﺷﺮﺏ ﺍﻟﻤﺎء }{3
ﻭﻋﻘﺐ ﺍﻟﺤﻤﺎﻡ ،ﻭﻋﻨﺪ ﺍﻻﻧﺘﺒﺎﻩ ﻣﻦ ﺍﻟﻨﻮﻡ ،ﻓﻬﺬﺍ ﻛﻠﱡ ُﻪ ُﻣﻨﺎﻑ ﻟﺤﻔﻆ ﺍﻟﺼﺤﺔ ،ﻭﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺎﻟﻌﻮﺍﺋﺪ،
ﻓﺈﻧﻬﺎ ﻃﺒﺎﺋﻊ ﺛﻮﺍ ٍﻥ) .ﻓﺼﻮﻝ :ﺻـ .(205
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺟﻠﻮﺳﻪ €
119
‹◊âÊ<‰È◊¬<!]<Ó◊ë<‰âÁ◊q<·^Èe<ª<ÿí
ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﺟﻠﻮﺳﻪ :ﺃﻥ ﻳﻨﺼﺐ ﺳﺎﻗﻴﻪ ﻭﻳﻤﺴﻚ ﺑﻴﺪﻳﻪ ﻋﻠﻴﻬﻤﺎ ،ﻭﻛﺎﻥ ﻳﺠﻠﺲ
ﻋﻨﺪ ﺍﻷﻛﻞ ﺟﺎﻣﻌﺎ ﺑﻴﻦ ﺭﻛﺒﺘﻴﻪ ﻭﺑﻴﻦ ﻗﺪﻣﻴﻪ ،ﻛﻤﺎ ﻳﺠﻠﺲ ﺍﻟﻤﺼﻠﻲ؛ ﺇﻻ ﺃﻥ ﺍﻟﺮﻛﺒﺔ
ﺗﻜﻮﻥ ﻓﻮﻕ ﺍﻟﺮﻛﺒﺔ ﻭﺍﻟﻘﺪﻡ ﺗﻜﻮﻥ ﻓﻮﻕ ﺍﻟﻘﺪﻡ...................،
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎﻥ ُﺟﻠﻮﺳﻪ ِ €
ﻚ ﺑﻴَ َﺪﻳْﻪ{ ﺃﻭ ﺑﺜ ْﻮﺏ }ﻋﻠﻴﻬﻤﺎ{ ﺴ ُ ﺐ َﺳﺎﻗﻴْﻪ ﻭﻳُ ْﻤ ِ ﻭﻛﺎﻥ ﺃﻛﺜﺮ ُﺟﻠﻮﺳﻪ :ﺃﻥ ﻳَﻨْ ِ
ﺼ َ
ﺍﻹﺣﺘِﺒﺎ ُء ،ﻭﻳُﺮﺍﺩِﻓﻪ ﺍﻟ ُﻘ ْﺮﻓُﺼﺎء -ﺑﺘﺜﻠﻴﺚ ﺍﻟﺴﺎﻗَﻴﻦ ،ﻭﻫﺬﺍ ﻫﻮ ْ ﺃﻱُ :ﻣ ْﺤﺘﻮِﻳًﺎ ﻋﻠﻰ ﱠ
ﻣﻘﺼﻮﺭﺍ ﺃﻭ ﺑﺎﻟﻀﻢ ﻣﻤﺪﻭ ًﺩﺍ ،-ﻭﺍﻹﻗْﻌﺎ ُء ،1ﻭﻫﺬﻩ ﺍﻟﻬﻴﺌﺔ َﻣﻜﺮﻭﻫﺔ ً ﺍﻟﻘﺎﻑ ﻭﺍﻟﻔﺎ ُء
ﺑﺎﻟﻜﻼﺏ ﻭﻫﻨﺎ ﺗَﺸﺒ ﱡ ٌﻪ ﺑﺎﻷﺭِﻗﱠﺎءِ،ِ ﻜﺮ ْﻩ ﻫﻨﺎ؛ ﻷﻧﻪ ﺛ ّﻤﺔ ﺗَﺸﺒ ﱡ ٌﻪ
ﻓﻲ ﺍﻟﺼﻼﺓ ،ﻭﺇﻧﻤﺎ ﻟﻢ ﻳ ُ َ
ﺲ ﺍﻟْ َﻌﺒْﺪُ، ﺍﻟﺘﻮﺍﺿﻊ ،ﻭﻣﻦ ﺛﻤﺔ ﻗﺎﻝ ) :€ﺇﻧ ﱠ َﻤﺎ ﺃَﻧَﺎ َﻋﺒْ ٌﺪ ﺃ َ ْﺟﻠ ِ ُ
ﺲ َﻛ َﻤﺎ ﻳ َ ْﺠﻠ ِ ُ ُ ﻓَﻔﻴﻪ ﻏﺎﻳﺔ
َﻭﺁ ُﻛ ُﻞ َﻛ َﻤﺎ ﻳَﺄﻛﻞُ ﺍﻟْ َﻌﺒْ ُﺪ(.
ﻳﺠﻠﺲ
ُ ﻳﺠﻠﺲ ﻋﻨﺪ ﺍﻷﻛﻞ ﺟﺎﻣ ًﻌﺎ ﺑﻴﻦ ُﺭﻛْﺒﺘَﻴْﻪ ﻭﺑﻴﻦ ﻗﺪ َﻣﻴْﻪ ،ﻛﻤﺎ ُ }ﻭﻛﺎﻥ
ﺍﻟﻤﺼﻠﻲ{ ﻓﻲ ﺻﻼﺗﻪِ }ﺇﻻ ﺃﻥ ﺍﻟﺮﻛﺒﺔ ﺗﻜﻮﻥ ﻓﻮﻕ ﺍﻟ ﱡﺮﻛﺒَﺔ ِ ﻭﺍﻟﻘﺪ َﻡ ﺗﻜﻮﻥ ﻓﻮﻕ َ
ﺍﻟﻘﺪﻡ ِ{ ﺃﻱ :ﺗﻜﻮﻥ ﺇﺣﺪﻯ ﺍﻟﺮﻛﺒﺘﻴﻦ ﻧﺎﺻﺒ ًﺔ ﻭﺍﻷﺧﺮﻯ ُﻣﻔْﺘﺮﺷ ًﺔ ،ﻭﻛﺬﺍ ﺍﻟﻘﺪ ُﻡ
ﻨﻬﺎ ﻭﺍﻷﺧﺮﻯ ُﻣ ْﻔﺘﺮﺷ ًﺔ ،ﺇﻻ ﺃﻥ ﺍﻟﻤﺼﻨﻒ َﻋﺒّﺮ ﺍﻟﻮﺍﺣﺪ ُﺓ ﺗﻜﻮﻥ ُﻣﻨْﺒﺴﻄَ ًﺔ ﻋﻠﻰ ﺑ َ ْﻄ َ
ﻠﻮﺱ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻬﻴﺌﺔ؛ ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﻟﺠ ُﺗﺴﺎﻣﺤﺎ؛ ﻭﺇﻻ ﻓﻼ ﻳُﺘﺼ ﱠﻮ ُﺭ ُ ً ﺑﺎﻟ َﻔ ْﻮﻗﻴّﺔ
ﻳﺠﻠﺲ ﻟﻸﻛﻞُ :ﻣﺘﻮ ّﺭ ًﻛﺎ ﻋﻠﻰ ُﺭﻛﺒﺘَﻴْﻪ،
ُ ﻟﻜﻦ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ :ﺇﻧﻪ €ﻛﺎﻥ
ﺗﻮﺍﺿﻌﺎ ﷲ ﺗﻌﺎﻟﻰ ﻭﺃﺩﺑًﺎ ﺑﻴﻦ ﻳَﺪﻳْﻪ،
ً ﻭﻳﻀﻊ ﺑ َ ْﻄﻦ ﻗَﺪﻣﻪ ﺍﻟﻴُ ْﺴﺮﻯ ﻋﻠﻰ ﻇ ْﻬﺮ ﺍﻟﻴُ ْﻤﻨﻰ
ُ
ﻭﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻓﻲ ﺁﻧﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﻗﺎﻝ) :ﺍﻟﱠﺬﻱ ﻳَﺄ ُﻛ ُﻞ
ﺎﺭ َﺟ َﻬﻨ َﱠﻢ() .ﺑﻬﺠﺔ ﺍﻟﻤﺤﺎﻓﻞ: ﻫﺐ ﻭﺍﻟﻔِﻀﱠ ﺔِ ﺇﻧﱠﻤﺎ ﻳ ُ َﺠ ْﺮ ِ
ﺟ ُﺮ ﻓﻲ ﺑَﻄﻨِﻪِ ﻧ َ َ ﻭﻳَﺸْ َﺮﺏ ﻓﻲ ﺁﻧِﻴَﺔِ ﺍﻟ ﱠﺬ ِ
ﺻـ * .(494
ﺍﻹﻗﻌﺎء :ﺃﻥ ﻳﻠﺼﻖ ﺃﻟﻴﺘﻴﻪ ﺑﺎﻷﺭﺽ ﻭﻳﻨﺼﺐ ﺳﺎﻗﻴﻪ ﻭﻳﺘﺴﺎﻧﺪ ﺇﻟﻰ ﻇﻬﺮﻩ) .ﻣﻮﺍﻫﺐ* .(409/2 : }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 120
ﺲ ﻛ ََﻤﺎ ﻳ َ ْﺠﻠ ِ ُ
ﺲ ﺍﻟْ َﻌﺒْﺪَُ ،ﻭﺁ ُﻛ ُﻞ ﻛ ََﻤﺎ ﻳَﺄ ُﻛ ُﻞ ﺍﻟْ َﻌﺒْﺪُ(. ﺃﺟﻠ ِ ُ
ﻭﻳﻘﻮﻝ) :ﺇﻧ ﱠ َﻤﺎ ﺃﻧَﺎ َﻋﺒْ ٌﺪ ْ
ﻭﻛﺎﻥ ﺇﺫﺍ ﺟﻠﺲ ﻣﻊ ﺍﻟﻨﺎﺱ ﺇﻥ ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﺗﻜﻠﻢ ﻣﻌﻬﻢ ،ﻭﺇﻥ
ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﺗﻜﻠﻢ ﻣﻌﻬﻢ ،ﻭﺇﻥ ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺗﻜﻠﻢ
ﻣﻌﻬﻢ ﺭﻓﻘﺎ ﺑﻬﻢ.................................،
ﻗﺎﻝ :ﻭﻫﺬﻩ ﺍﻟﻬﻴْﺌ ُﺔ ﺃﻧﻔﻊ َﻫﻴْ ِ
ﺌﺎﺕ ﺍﻷﻛﻞ ﻭﺃﻓﻀﻠﻬﺎ؛ ﻷﻥ ﺍﻷﻋﻀﺎء ﻛﻠﱠ َﻬﺎ ﺗﻜﻮﻥ ﻋﻠﻰ
ﺐ؛ﺘﺤ ﱡ
ﻠﻮﺱ ﺍﻟ ُﻤ ْﺴ َ
ﺍﻟﺠ ُ
ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ،ﻭﺗﻘﺪﻡ ُ
ّ َﻭ ْﺿﻌﻬﺎ
ﻬﻲ ﻋﻨﻪ ﻓﻬﻮ :ﺃﻥ ﻳﺄﻛﻞ ﺍﻟ ﱠﺮ ُﺟ ُﻞ ﻭﻫﻮ
ﺍﻟﻤﻨْ ّ
ﺍﻟﺠﻠﻮﺱ َ
ُ ﺍﻟﻤﻜﺮﻭ ُﻩ .ﻭﺃﻣﺎ ﻭﺍﻻﺗﱢﻜﺎ ُء َ
ُﻣﻨْﺒَ ِﻄ ٌﺢ 1ﻋﻠﻰ َﻭ ْﺟﻬﻪ.
ﺍﻟﻤﺤﻀ َﺔ ﺣﺘﻰ ﻓﻲ ﺃﻓﻀﻞ ﻟﻴﻠ ٍﺔ } َﻭﻳﻘﻮﻝ) :ﺇﻧ ﱠ َﻤﺎ ﺃﻧ َﺎ َﻋﺒْ ٌﺪ({ ﻻﺧْ ﺘﻴﺎﺭﻩ ﺍﻟ ُﻌﺒﻮﺩﻳّ َﺔ ْ
َﺷ ﱠﺮﻓﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻬﺎ ﺃﻱ :ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍء ،ﻛﻤﺎ ﻓﻲ ﺧﺒﺮ :ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺎﻝ ﻟﻪ €
َﻚ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ؟ ﻗﺎﻝ) :ﺑ ِ َﻜ ْﻮﻧِﻲ ﻟ ََﻚ َﻋﺒْ ًﺪﺍ( ﻓﻲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ :ﺑ ِ َﻢ ﺗ ُﺮﻳﺪ ﺃﻥ ﺃُﺷ ﱢﺮﻓ َ
ﻚ ﻟﻢ ﺍﻟﻨﺒﻲ َﻣﻠَ ٌ
ﱠ ﻓﻘﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ! " % $ #ﱪ ،2ﻭﺻﺢ :ﺃﻧﻪ ﺃﺗَﻰ
ﻳَﺄﺗِﻪ ﻗﺒْ ُﻞ ﻓﻘﺎﻝ :ﺇﻥ ﺭﺑﱠﻚ ﻳُﺨﻴﱢﺮ َﻙ ﺑﻴﻦ ﺃﻥ ﺗﻜﻮﻥ ﻧﺒﻴًّﺎ ﻋﺒ ًﺪﺍ ﺃﻭ ﻧﺒﻴًّﺎ َﻣﻠ ِ ًﻜﺎ ،ﻓﻨَﻈﺮ ﺇﻟﻰ
ﻮﺍﺿ ْﻊ ،ﻓﻘﺎﻝ) :ﺑ َ ْﻞ ﻧَﺒِﻴًّﺎ َﻋﺒْ ًﺪﺍ(، ﺟﺒﺮﺍﺋﻴﻞ ﻛﺎﻟ ُﻤ ْﺴﺘَﺸﻴﺮ ﻟﻪ ،ﻓﺄ ْﻭ َﻣﺄ ﺇﻟﻴﻪ ﺃﻥ ﺗ َ َ
}ﺃﺟﻠ ِ ُ
ﺲ َﻛ َﻤﺎ ﻳَ ْﺠﻠ ِ ُ
ﺲ ﺍﻟْ َﻌﺒْﺪُ َ ،ﻭﺁ ُﻛﻞُ َﻛ َﻤﺎ ﻳَﺄ ُﻛ ُﻞ ﻓﻤﻦ ﺛﻤﺔ ﻗﺎﻝ) :ﺇﻧ ﱠ َﻤﺎ ﺃَﻧَﺎ َﻋﺒْ ٌﺪ ْ ِ
ﺍﻟ َﻌﺒْﺪُ ({ ﻓﻤﺎ ُﺭ ِﺅ َﻱ €ﻳَﺄﻛ ُﻞ ﻣﺘّﻜﺌًﺎ.
ِ
ﺍﻟﺠﻠﻮﺱ ﻣﻊ ﺍﻟﻨﺎﺱ َﻭﻟ ّﻤﺎ ﺑﻴّﻦ َﻛﻴْﻔﻴﺔ ُﺟﻠﻮﺳﻪِ €ﺗﻌ ﱠﺮﺽ ﻟﻜﻴﻔﻴﺔ ﺃﺣﻮﺍﻟﻪ ﺣﻴﻦ
ﻼﻃﻔ ُﻬ ْﻢ ﻭﻳُﻮﺍﻓِﻘ ُﻬ ْﻢ ،ﻓﺈﻧﻬﻢ }ﺇﻥ ﺗَﻜ ّﻠ ُﻤﻮﺍ ﻓﻲ
ﺍﻟﻨﺎﺱ{ ﻳ ُ ِ
ِ ﻓﻘﺎﻝ} :ﻭﻛﺎﻥ ﺇﺫﺍ َﺟﻠﺲ ﻣﻊ
ﺑﺤﺴﺐ ﺃﺣﻮﺍﻟﻬِ ْﻢ }ﻭﺇﻥ ﺗﻜﻠﻤﻮﺍ ﻓﻲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﺗﻜﻠﻢ ﺃ ْﻣﺮ ِ ﺍﻵﺧﺮﺓ ﺗﻜﻠﻢ ﻣﻌﻬﻢ{ َ
ﺇﺛﻢ؛ ﺇﺫ ﻟﻢ ﻳَﺘﻜﻠﻢ ﺇﻻ ﻓﻴﻤﺎ َﺭ َﺟﺎ ﺛﻮﺍﺑَﻪ؛ ﻭﺇﻻ ﻓﻬﻮ ﻣﻦ ﺃ ْﺯ َﺟﺮ ﻣﻌﻬﻢ{ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ٌ
ﺍﻟﻨﺎﺱ }ﻭﺇﻥ ﺗﻜﻠﻤﻮﺍ ﻓﻲ{ ﺃﻣﺮ }ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺗﻜﻠﻢ ﻣﻌﻬﻢ ﺭ ِ ْﻓﻘﺎ ﺑﻬﻢ{ ﻋﻠّ ُﺔ
ﻭﺟﻬِﻪِ ﻓﺎﻧ ْﺒ َ َﻄ َﺢ} .ﻗﺎﻣﻮﺱ{. ﺑ َ َﻄ َﺤ ُﻪَ ،
ﻛﻤﻨ َ َﻌ ُﻪ :ﺃﻟﻘﺎ ُﻩ ﻋﻠﻰ ْ }{1
ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء :ﺍﻵﻳﺔ .1 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺟﻠﻮﺳﻪ €
121
ﺃﻥ ﻻَ ﺇﻟ َ َﻪ ﻚ ﺍﻟﻠﱠ ُﻬ ﱠﻢ َﻭﺑ ِ َﺤ ْﻤ ِﺪﻙَ ْ ،
ﺃﺷ َﻬ ُﺪ ْ )ﺳﺒْ َﺤﺎﻧ َ َ
ﻭﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﻤﺠﻠﺲ ﻳﻘﻮﻝُ :
ﻚ( ،ﺛﻢ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢَ ) :ﻋﻠﱠ َﻤﻨِﻴﻬِ ﱠﻦ ﺃﺳﺘَ ْﻐﻔ ِ ُﺮ َﻙ َﻭﺃﺗ ُ
ُﻮﺏ ﺇﻟ َﻴْ َ ﺇﻻﱠ ﺃﻧ َ
ْﺖ ْ
َﺟﺒْ َﺮﺍﺋِﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(.
ﻛﺮ ﺍﻟﺪﱡﻧﻴﺎ ﻭﺍﻟﻄﻌﺎﻡ ﻗﺪ ﻳ َ ْﻘﺘﺮﻥ ﺑﻪ ﻓﻮﺍﺋﺪ ِﻋ ْﻠﻤﻴّ ٌﺔ ﺃﻭ ﺃﺩﺑﻴّﺔٌ ،ﻭﻓﻲ ِ ِ
ﺗﻜﻠﻢ ﺍﻟﺜﻼﺙ ،ﻭﻷﻥ ﺫ َ َ
ﻌﺎﺷﺮﺗﻪِ ،ﻭﻏﺎﻳﺔ ﺗﻠ ﱡﻄﻔﻪِ ﺑﺄﺻﺤﺎﺑﻪِ ﻭﺣ ْﺴﻦ ُﻣ َ ﻇﺎﻫﺮ ﻋﻠﻰ ﻛﻤﺎﻝ ﺧُ ﻠ ُﻘﻪُ ، ٌ ﺫﻟﻚ ﺩﻟﻴﻞ
ٍ
ﻏﺎﻳﺔ ﻣ ِ َﻦ ﻭﺍﺳﺘﻔﺎ َﺩﺗ ُ ُﻬ ْﻢ ﻣﻨﻪ ،ﻭﻣِﻦ ﺛﻤﺔ ﻛﺎﻥ ﻛﻼﻣ ُﻬ ْﻢ ﻣﻌﻪ ﻋﻠﻰ ﻟﻴﺰﻳ َﺪ ﺇﻗﺒﺎﻟ ُ ُﻬ ْﻢ ﻋﻠﻴﻪ ْ
ﺍﻟﺨﻀﻮﻉ ﻭﺍﻷﺩﺏ ،ﻓﺈﺫﺍ ﺗَﻜﻠﻢ €ﺃﻃﺮﻕَ ُﺟﻠﺴﺎﺅُﻩ ﻛﺄﻧﻤﺎ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺍﻟﻄﻴْ ُﺮ،
ﺃﻧﺼﺘﻮﺍ ﻟﻪ ﺣﺘﻰ ﺍﻟﺤﺪﻳﺚَ ،ﻣﻦ ﺗَﻜﻠﻢ ﻋﻨﺪﻩ َ َ ﻭﺇﺫﺍ ﺳﻜﺖ ﺗﻜﻠﻤﻮﺍ ،ﻻ ﻳﺘﻨﺎﺯﻋﻮﻥ ﻋﻨﺪﻩ
1
ﻫﻢﻭﺇﺟﻼﻟﻬِ ْﻢ ﻟﻪ ،ﻭ َﻫﻴْﺒَﺘﻪِ ﻋﻨﺪﻫﻢ ،ﻭﺗ َ ْﻮﻗﻴﺮِ ْ ﻳَﻔْﺮﻍ ،ﻓﻔﻲ ﻫﺬﺍ ﻛﻠﻪ ﻣِﻦ ﻏﺎﻳﺔ ﺃﺩﺑِﻬِ ْﻢ ْ
ٍ
ﻣﺮﺍﺕ ﻣﺎ ﻻ ﻳﺨﻔﻰ }ﻭﺇﺫﺍ ﻗﺎﻡ{ ﺃﻱ :ﺃﺭﺍﺩ ﺍﻟﻘﻴﺎﻡ }ﻣ ِ َﻦ ﺍﻟﻤﺠﻠﺲ ﻳﻘﻮﻝ {:ﺃﻱ :ﺛﻼﺙ
})ﺃﺷ َﻬﺪُ ﺃﻥْ َ
ﻻ ﺇﻟَ َﻪ ْ })ﺳﺒْ َﺤﺎﻧ ََﻚ ﺍﻟ ﱠﻠ ُﻬ ﱠﻢ َﻭﺑ ِ َﺤ ْﻤﺪِ َﻙ({ ﺃﻱ :ﺃُﻧ ّﺰ ُﻫﻚ ﻣﻊ َﺣ ْﻤ ِﺪﻱ ﺇﻳﺎﻙ ُ
ُﻮﻡ
ﺃﻥ ﻳَﻘ َﻚ ﻗَﺒْ َﻞ ْ ﻚ({ ﻓﻘﺪ ﺻﺢ) :ﺃ ﱠﻥ َﻣ ْﻦ ﻗَﺎﻝَ ﺫَﻟ ِ َ ﺃﺳﺘَﻐْﻔ ِ ُﺮ َﻙ َﻭﺃﺗ ُ ُ
ﻮﺏ ﺇﻟَﻴْ َ ﺇﻻﱠ ﺃﻧ َْﺖ ْ
ﻴﻬﻦ({ ﺃﻱ: ﻚ( }ﺛﻢ ﻗﺎﻝ َ ) :€ﻋ ﱠﻠ َﻤﻨ ِ ﱠ ﺎﻥ ﻓِﻲ َﻣ ْﺠﻠِﺴﻪِ ﺫَﻟ ِ َﻣ ِ ْﻦ َﻣ َﻘﺎﻣِﻪِ؛ ُﻏﻔ ِ َﺮ ﻟ َ ُﻪ َﻣﺎ َﻛ َ
ﺍﻟﺤﺚ ﺇﻟﻰ ﺍﻻﻋﺘﻨﺎء ﺑﻬﺎ. ّ })ﺟﺒْﺮﺍﺋﻴﻞ {(ﺇﺷﺎﺭ ًﺓ ﺇﻟﻰ َ ِ
ﺍﻟﻜﻠﻤﺎﺕ ﻫﺬﻩ
ﺃﻱ :ﺗﻌﻈﻴﻤﻬﻢ} .ﻟﻐﺔ{. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 122
‰⁄¯“Ê<‹◊âÊ<‰È◊¬<!]<Ó◊ë<9fl÷]<‘vï<·^Èe<ª<ÿí
ﻛﺎﻥ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﻣﻨﻄﻘﺎ ،ﻭﺃﺣﻼﻫﻢ ﻛﻼﻣﺎ ،ﻭﻛﺎﻥ ﻛﻼﻣﻪ ﻛﺨﺮﺯﺍﺕ ﺍﻟﻨﻈﻢ
ﺃﻱ :ﻳﺘﻮﻗﻒ ﺑﻴﻦ ﻛﻼﻣﻴﻪ ،ﻭﻻ ﻳﺘﺒﻊ ﺑﻌﻀﻪ ﺑﻌﻀﺎ.................
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎﻥ َ ِ
ﺿ ْﺤﻚ ﺍﻟﻨﺒﻲ €ﻭﻛﻼﻣﻪ ِ{
ﺃﺩﺍء،ﻭﺃﺳﺮﻋ ُﻬ ْﻢ ً ﻛﻼﻣﺎْ ، ً ﺃﻓﺼ َﺢ ﺍﻟﺨﻠﻖ ﻟِﺴﺎﻧًﺎْ ،
ﻭﺃﻋﺬﺑ َ ُﻬ ْﻢ ﺍﻋﻠﻢ :ﺃﻧﻪ €ﻛﺎﻥ َ
ﻒ ﻣِﻦ ُﺳﻴﻮﻑ ﺃﻋﻈﻢ َﺳﻴْ ٍ ُ ﺿﺤ ُﻬ ْﻢ ﺑَﻴﺎﻧًﺎ ،ﻛﻴﻒ ﻻ ﻭﻟﺴﺎﻧ ُﻪ ﻭﺃﺣﻜﻤ ُﻬ ْﻢ َﺟﻨﺎﻧًﺎ ،ﻭﺃ ْﻭ َ
ﺎﻃﻊ ﻧ ُﻮﺭﻩ ُﺣ َﺠ َﺞ ﺃﻫﻞ ﺍﻟ َﻔﺴﺎﺩ ،ﻭﻳَﻬﺪﻱ ﺑﻪ ﺍﷲ ْﺼﻢ ﺑﺴ ِ ِ
ﺍﷲ ﻳُﺒﻴﱢﻦ ﻋﻨﻪ ُﻣﺮﺍ َﺩﻩ ،ﻭﻳَﻘ ُ َ
)ﻭﺃ ﱠﻥ ﺃ ْﻫﻞَ ﺍﻟْ َﺠﻨ ِﱠﺔ ﻳَﺘَ َﻜﻠﱠ ُﻤ َ
ﻮﻥ ﺑِﻠُ َﻐ ِﺔ ﺏ(َ ، ﺼ ُﺢ ﺍﻟْ َﻌ َﺮ ِﺗﻌﺎﻟﻰ ﻋﺒﺎ َﺩﻩ ،ﻭﻗﺪ ﻗﺎﻝ) :ﺃَﻧَﺎ ﺃَﻓْ َ
ُﻣ َﺤ ﱠﻤ ٍﺪ( ،€ﻭﻟﻮ ﺍﺳﺘَ ْﻘﺼﻴﻨﺎ ﻓﻲ ﻓﺼﺎﺣﺔ ﻛﻼﻣﻪ ،ﻭﺑﻼﻏﺔ ﺃﻟﻔﺎﻇﻪ ،ﻭﺟﻮﺍﻣﻊ
ﻛﻠﻤﻪِ ﻟ َ ﱠﻤﺎ ﻗﺪ ْﺭﻧﺎ ﻋﻠﻰ َﻋﺸْ ﺮ ﻣ ِ ْﻌﺸﺎﺭ َﻋﺸﻴﺮﻩ ،ﻛﻴﻒ ﻭﻗﺪ ﺍﺭﺗﻘﻰ ﻓﻲ ﻛﻞ ﺫﻟﻚ ﺍﻟﻐﺎﻳﺔ
ﺾ ﺍﻟﻌﻠﻤﺎء :ﺇﻥ ﻛﻼﻣﻪ ُﻣ ْﻌﺠ ٌﺰ ﺍﻟ ُﻘ ْﺼ َﻮﻯ ﺍﻟﺘﻲ ﻟﻢ ﻳُﺪْﺭﻛﻬﺎ ﻣﺨﻠﻮﻕ ،ﺣﺘﻰ ﻗﺎﻝ ﺑ َ ْﻌ ُ
ﻣﻦ ﺃﻭﺻﺎﻑ ﻛﻼﻣﻪِ ﻓﻘﺎﻝ: ﻛﺎﻟﻘﺮﺁﻥ ،ﻭﻟﻜﻦ ﺍﻟﻤﺼﻨﻒ ﺃﺷﺎﺭ ﺇﻟﻰ ُﺟ ْﻤﻠ ٍﺔ ْ
ﻼﻫ ْﻢ ﻛﻼ ًﻣﺎ{ }ﻭﺃﺣ ُْ ﻣﻴﻤﻲ ﺑﻤﻌﻨﻰ ﺍﻟﻨ ﱡﻄ ِﻖ
ّ }ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ َﻣﻨْ ِﻄﻘﺎ{ َﻣﺼﺪﺭ َ }ﻛﺎﻥ{ €
ﺮﺯﺍﺕ ﺍﻟﻨﱠﻈﻢ{ِ ﺧﻮﺍﺹ ﺍﻷﺟﺴﺎﻡ }ﻭﻛﺎﻥ ﻛﻼ ُﻣﻪ ﻛﺨَ ﱢ ﺍﻟﺤﻠْﻮ ﻟﻠﻜﻼﻡ ﻣﺠﺎﺯ ﻷﻧﻪ ﻣﻦ ﻭﺇﺛﺒﺎﺕ ُ
ُ
ﻈﻮﻣ ِﺔ ﻓﻲﺍﻟﻤﻨْ َﺍﻟﺠ ْﻮ َﻫﺮ؛ ﻭﻣﺎ ﻳُﻨﺘﻈَ ُﻢ ﺃﻱ :ﻛﺎﻟ ُﻌﻘﻮﺩ ِ َ ﺍﻟﺨ َﺮ َﺯﺓ -ﺑﺘﺤﺮﻳﻚ ﺍﻟﺮﺍء ﺍﻟﻤﻬﻤﻠﺔَ : َ
ﺍﺳﺘﻘﻼ ِﻝ ﻛﻞﱟ ﺑﺎﻟﺰﻳﻨَﺔ ،ﻭﺍ ْﻛﺘﺴﺎﺏ ﺍﻟﺠﻤﺎﻝ ﺑﺎﻻﻧﻀﻤﺎﻡ }ﺃﻱ :ﻳَﺘﻮﻗﻒ ﺑَﻴْﻦ ﻛﻼ َﻣﻴْﻪ ،ﻭﻻ
ﺑﻌﻀﺎ{ ﺃﻱ :ﻟﻢ ﻳﻜﻦ ﻳ َ ْﺴﺘﻌﺠﻞ ﻭﻳُﻮﺍﻟﻲ ﺑﻴﻦ ُﺟ َﻤ ِﻞ ﻛﻼﻣﻪِ ﺑﺤﻴﺚ ﻳَﺄﺗﻲ ﺒﻊ ﺑَ ْﻌﻀﻪ ً ﻳُﺘْ ُ
ﻔﺼﻞ ﻴﻦ ،ﺑﻞ ﻛﺎﻥ ﻳ َ ُ ﺲ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻌِ َ ﺃﻱ ﻟ َﺒْ ٍ
ﻮﺭﺙ ﻟ َﺒْ ًﺴﺎ ﱠ
ﺑﻌﺾ ،ﻓﺈﻥ ﺫﻟﻚ ﻳ ُ ُ ﺑﻌﻀ َﻬﺎ ﺇﺛْ َﺮ ٍ
ُ
ﺑﺤﻴﺚ :ﻟﻮ ﺃﺭﺍﺩ ﺍﻟ ُﻤ ْﺴﺘ ِﻤ ُﻊ َﻋ ﱠﺪ َﻫﺎ ﺃ ْﻣﻜﻨ َ ُﻪ ﺑﻞ ﻛﺎﻥ ﻳُﻌﻴ ُﺪ ﺍﻟ َﻜﻠ ِ َﻤﺔ 1ﺛﻼﺛًﺎ -ﺇﺫﺍ ﺍﺣﺘﺎﺝ
ُ ﺑﻴﻨﻬﺎ
ﺪﺏ ﻟﻠ ُﻤ َﻌﻠﱢﻢﺇﻟﻴﻬﺎ ﻟﺘُ ْﻌ َﻘﻞ ﻋﻨﻪ -ﻟﻜﻤﺎﻝ ﻫﺪﺍﻳﺘﻪ ﻭﺷﻔﻘﺘِﻪِ ﻋﻠﻰ ﺃ ّﻣﺘﻪ ،ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻟﻮﺍ :ﻳُﻨ ْ ُ
ﺃﻥ ﻳﺘَﺄﻧ ﱠﻰ ﻓﻲ ﻛﻼﻣﻪِ ،ﻭﻳَﺘﺤ ﱠﺮﻯ ﻓﻲ ﺇﻳﻀﺎﺣﻪِ ﻭﺑﻴﺎﻧﻪِ ،ﻭﻳُﻌﻴ َﺪﻩ ﺛﻼﺛ ًﺎ ﺣﺘﻰ ﻳ ُ ْﻔ َﻬ َﻢ ﻋﻨﻪ.
ﻛﺎﻥ ﻳﻌﻴﺪ ﺍﻟﻜَﻠِﻤﺔ -ﺍﻟﺼﺎﺩﻗﺔ ﺑﺎﻟﺠﻤﻠﺔ ﺃﻭ ﺍﻟﺠﻤﻞ؛ ﻭﻳﺠﺰء ﺍﻟﺠﻤﻠﺔ .ﻣﻨﻪ. }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺿﺤﻚ ﺍﻟﻨﺒﻲ €ﻭﻛﻼﻣﻪ
123
ﻭﻛﺎﻥ ﺟﻬﻴﺮ ﺍﻟﺼﻮﺕ ،ﻭﻃﻮﻳﻞ ﺍﻟﺴﻜﻮﺕ ،ﻭﻻ ﻳﺘﻜﻠﻢ ﻓﻲ ﻏﻴﺮ ﺣﺎﺟﺔ ،ﻭﻻ
ﻳﻘﻮﻝ ﺇﻻ ﺣﻘﺎ ،ﻭﻳﻌﻆ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺠﺪ ﻭﺍﻟﻨﺼﺢ.
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﺒﺴﻤﺎ؛ ﻣﺎ ﻟﻢ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﻗﺮﺁﻥ ﺃﻭ ﻟﻢ
ﻳﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ ،ﻭﻛﺎﻥ ﻳﻀﺤﻚ ﻣﻦ ﻏﻴﺮ ﻗﻬﻘﻬﺔ...................،
ﺚ}ﻣﺎ ﺑ َ َﻌ َ
ﺍﻷﺻﻮﺍﺕ ،ﻟﺨﺒﺮَ : ﺴﻦ ْ ﺃﺣ َ ﺍﻟﺼﻮﺕ{ ﺃﻱ :ﻛﺎﻥ ﺻ ْﻮﺗﻪ ْ }ﻭﻛﺎﻥ َﺟﻬﻴﺮ ﱠ
ﺚ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ ﻧَﺒِﻴﱡﻜ ُْﻢﺕ َﺣﺘ ﱠﻰ ﺑ َ َﻌ َ ﺍﻟﺼ ْﻮ ِ
ﺍﷲ ُ ﺗ َ َﻌﺎﻟ َﻰ ﻧَﺒِﻴًّﺎ ﻗ ﱡَﻂ ﺇﻻﱠ َﺣ َﺴ َﻦ ﺍﻟْ َﻮ ْﺟﻪِ َﺣ َﺴ َﻦ ﱠ
ﺍﻟﺠﻮﺍﺭﻱ ﻓﻲ ﺍﻟﺒﻴﻮﺕ ﺻ ْﻮﺗﻪ َ ﻄﺐ ﻳ َ ْﺴﻤﻊ َ ﺕ{ ،ﻭﻛﺎﻥ ﺇﺫﺍ َﺧ َ ﺍﻟﺼ ْﻮ ِ
َﺣ َﺴ َﻦ ﺍﻟْ َﻮ ْﺟﻪِ َﺣ َﺴ َﻦ ﱠ
ﺍﻟﺼ ْﻤﺖ }ﻭﻻ ﻳﺘﻜﻠﻢ ﻓﻲ ﻏﻴﺮ ﺣﺎﺟﺔ{ ﻟ ِ َﻤﺎ ﺍﻟﺴﻜﻮﺕ{ ﺃﻱ :ﱡ }ﻭﻃﻮﻳﻞ ﱡ ﻫﻦ َ ﺃﺳﺘﺎﺭِ ﱠ ﻭﺭﺍء ْ
ﺍﻟﻬ َﻮﻯ ﱫ4 3 210ﱪ} 1ﻭﻻ ﻳﻘﻮﻝ ﺇﻻ ﻄﻖ ﻋﻦ َ ﻋﺼﻤ ُﻪ ﻋﻦ ﺃﻥ ﻳَﻨْ َ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ َ
ﱠﺸﺎﻁ ﻻ ﺍﻟﺘ ﱠﻮﺍﻧﻲﺍﻟﻌ ْﺰﻡ ﻭﺍﻟﻨ ِ ﺠ ﱢﺪ{ ﺃﻱَ : ﺍﻟﻨﺎﺱ ﺑﺎﻟ ِ
َ ﺣ ًّﻘﺎ{ ﺣﺎﺷﺎ ُﻩ ﺃﻥ ﻳَﺨﻄُ ﺮ ﺑﺎﻃﻼ }ﻭﻳَﻌِﻆ
ﻴﻦ ،ﻭﺇﻳﺜﺎﺭِ َﻣ ْﺼﻠﺤﺘﻬِ ْﻢ. ﺼﻮ ِﺣ َ ﻟﻠﻤﻨْ ُ
ﺶ َ }ﻭﺍﻟﻨ ْﱠﺼﺢ{ ﺃﻱ :ﺇﺧﻼﺹ ﺍﻟ ﱠﺮﺃﻱ ﻣ ِ َﻦ ﺍﻟﻐِ ّ
ﺒﺴﻤﻪ ﺃ ْﻛﺜَ َﺮ ﻣﻦ ﺿﺤﻜﻪِ، َﺒﺴ ًﻤﺎ{ ﺃﻱ :ﻛﺎﻥ ﺗ َ ﱡ }ﻭﻛﺎﻥ €ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗ ﱡ
ﺗﺒﺴﻤﻬِ ْﻢ ،ﻟﺨﺒﺮ} :ﺃﻧﻪ ﻛﺎﻥ ُﻣﺘﻮﺍﺻﻞ ﺿ ْﺤﻜ ُﻬ ْﻢ ﺃ ْﻛﺜَ ُﺮ ﻣﻦ ﱡﺑﺨﻼﻑ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻓﺈﻥ ِ
ﺕ ،ﻭﺍﻟﻀﺤﻚ :ﺍﻧﺒﺴﺎﻁ ﺻ ْﻮ ٍﺍﻟﻀﺤﻚ ﻣﻦ ﻏﻴﺮ َ ْ ﻭﺍﻟﺘﺒﺴﻢ ﻫﻮَ :ﻣﺒﺎﺩﻱء
ُ ﺍﻷﺣﺰﺍ ِﻥ{،
ْ
ﺕﺻ ْﻮ ٌﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ َ ﻔﻲْ ، ﺕ َﺧ ﱟ ﺻ ْﻮ ٍ
ﺍﻟﺴﺮﻭﺭ ﻣﻊ َ ﻈﻬﺮ ﺍﻷﺳﻨﺎ ُﻥ ﻣﻦ ﱡ ﺍﻟﻮ ْﺟﻪ ﺣﺘﻰ ﺗ َ َ َ
ﻤﻊ ﻣﻦ ﺑَﻌﻴﺪ ﻓﻬﻮ ﺍﻟ َﻘ ْﻬ َﻘ َﻬ ُﺔ }ﻣﺎ ﻟﻢ ﻳَﻨﺰﻝ ﻋﻠﻴﻪ ﻗﺮﺁﻥٌ { ﺃﻱ :ﻓﺈﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺃ ْﻣﺮ ﻳ ُ ْﺴ ُ
ﺛﻘﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ: 9 8 7 6ﱪ ،2ﺣﺘﻰ ﻛﺎﻧﺖ ٌ ﻈﻴﻢ؛ ﻷﻧﻪ ﻗَ ْﻮﻝٌَﻋ ٌ
ﺍﻟﻮ ْﺣﻲ ،ﻭﻛﺎﻥ ﻳ ُ ْﺆﺧ ُﺬ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺣﻴﻨﺌﺬ ﻓَﻠ ِ َ
ﺘﺠﻠﱢﻲ ﻧ ُﻮﺭ ﺇﻟﻬﻪِ ﻧﺎﻗﺘُﻪ ﺗَﺒْ ُﺮ ُﻙ ﺑﻪ ﺣﻴﻦ ﻧ ُﺰﻭ ِﻝ َ
ﺃﺣﻮﺍﻝَ ﺃ ّﻣﺘﻪِﻒ ﻟﻪ ﺣﻴﻨﺌﺬ ْ ﻟﻠﺘﺒﺴﻢ ﺣﻴﻨﺌﺬ }ﺃﻭ ﻟﻢ ﻳَﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ{ ﺇﺫ ﻳ َ ِ
ﻨﻜﺸ ُ ﱡ ﻟﻢ ﻳ َ ِ
ﻘﺪﺭ
ﺧﺒﺮ} :ﻟ ّﻤﺎ ﻧﺰﻟﺖ ﺁﻳﺔ :ﱫ[ Z Yﱪ 3ﺷ ّﻤﺮ ﻟﻼﻧﺒﺴﺎﻁ ،ﻭﺻﺢ ُ ِ ﻓﻼ ﻳَﻘﺪﺭ
ﻚ ﻣِﻦ ﻏﻴﺮ َﻗ ْﻬ َﻘﻬﺔ{ ﺭﺳﻮﻝ ﺍﷲ ،€ﻓﻤﺎ ُﺭﺅﻱ ﺿﺎ ِﺣﻜﺎ{ } َﻭ{ﺭﺑّﻤﺎ }ﻛﺎﻥ ﻳَ ْﻀ َﺤ ُ
ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ :ﺍﻵﻳﺔ .3 }{1
ﺳﻮﺭﺓ ﺍﻟﻤ ّﺰ ﱢﻣﻞ :ﺍﻵﻳﺔ .5 }{2
ﺳﻮﺭﺓ ﻫﻮﺩ :ﺍﻵﻳﺔ .112 }{3
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 124
ﻭﺭﺑﻤﺎ ﻳﻀﺤﻚ ﺣﺘﻰ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ ،ﻭﻋﻨﺪ ﺗﺒﺴﻤﻪ ﻳﻀﺤﻚ ﺃﺻﺤﺎﺑﻪ ﺍﻗﺘﺪﺍء ﺑﻪ
ﻭﺗﻮﻗﻴﺮﺍ ﻟﻪ ،ﻭﺇﺫﺍ ﺿﺤﻜﻮﺍ ﻟﻢ ﻳﺰﺟﺮﻫﻢ ﺇﻻ ﻋﻦ ﺣﺮﺍﻡ.
ﺍﻟﺠﺪﻭﺭ ﻛﺈﺷْ ﺮﺍﻕ ﺍﻟﺸﻤﺲ ﻋﻠﻴﻬﺎ }ﻭ ُﺭﺑّﻤﺎ ﺤﻚ ﻳَﺸْ ﺮﻕ ﻧ ُﻮﺭﻩ ﻋﻠﻰ ُ ﺿ َ ﻭﻛﺎﻥ ﺇﺫﺍ َ
ﺟﺬﻩ{ - 1ﺑﺎﻟ ِﺠﻴﻢ ﻭﺍﻟﺬﺍﻝ ﺍﻟﻤﻌﺠﻤﺔ -ﺃﻱ: ﺮﺕ }ﻧ َﻮﺍ ِ
ﻇﻬ ْ َﺕ{ ﺃﻱَ : ﻀﺤﻚ ﺣﺘﻰ ﺑَﺪ ْ ﻳَ َ
ﺍﻟﻀ ْﺤﻚ ﻓﻲ ﺮﺍﺳﻪ ،ﻭﻫﻲ ﻻ ﺗﻜﺎ ُﺩ ﺗ َ ْﻈ َﻬ ُﺮ ﺇﻻ ﻋﻨﺪ ﺍﻟ ُﻤﺒﺎﻟﻐﺔ ،2ﻭﻳُﻌﻠﻢ ﻣﻨﻪ :ﺃﻥ ﱢ ﺃﺿ ُْ
ﻳﺘﺠﺎﻭ ْﺯ ﺑﻪ ﺍﻟﺤ ﱠﺪ ﺍﻟ ُﻤ ْﻌﺘﺎﺩ؛ ﻷﻥ
َ ﺐ ﻻ ﻳُﻜﺮ ُﻩ ﻭﻻ ﻳَﺨْ ﺮِ ُﻡ ﺍﻟﻤﺮ ﱠﻭﺓ ﺇﺫﺍ ﻟﻢ ﺍﻟﺘﻌﺠ ِ
ﱡ ﻣﻮﺍﻃﻦ
َﺒﺴﻤِﻪ ﻳَ ْﻀ َﺤﻚ ﺃﺻﺤﺎﺑُﻪ ﺍﻗﺘﺪﺍء ﺍﻟﻮﻗﺎﺭ ﻭﻳُﻤﻴﺖ ﺍﻟ َﻘﻠﺐ }ﻭﻋﻨﺪ ﺗ ّ َ ﺐ ﺍﻹﻓﺮﺍﻁَ ﻣﻨﻪ ﻳ ُ ِ
ﺬﻫ ُ
ﺟﺮﻫ ْﻢ
ﺤﻜُﻮﺍ ﻟﻢ ﻳَ ْﺰ ُ َﻮﻗﻴﺮﺍ ﻟﻪ{ ﻛﻤﺎ ﺃﻧﻪ ﻳُﻮﺍﻓﻘ ُﻬ ْﻢ ﻓﻴﻤﺎ ﻣ ﱠﺮ ﺭِﻓﻘًﺎ ﺑﻬﻢ }ﻭﺇﺫﺍ ﺿ ِ ﺑﻪ ﻭﺗ ً
ﺇﻥ ﺿﺤﻜﻮﺍ }ﻋﻦ{ ﺃﻣ ٍﺮ }ﺣﺮﺍﻡٍ{. ﺇﻻ{ ْ
ﻭﺍﻋﻠﻢ :ﺃﻧﻪ €ﻛﺎﻥ ﻣﻊ ﺃ ْﻫﻠﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻏﻴْﺮﻫِﻢ ﻋﻠﻰ ﻏﺎﻳ ٍﺔ ﻣِﻦ َﺳ َﻌ ِﺔ
ﻭﺣ ْﺴ ِﻦ ﺍﻟﺨُ ﻠُ ِﻖ ،ﻭﺇﻓﺸﺎء ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺒَﺪﺍءﺓ ﻋﻠﻰ َﻣﻦ ﺍﻟﺼ ْﺪﺭ ،ﻭ َﺩ َﻭﺍﻡِ ﺍﻟﺒِﺸْ ﺮُِ ،
ﱠ
ﻭﺍﻟﻤﺸْ ﻲ ﻣﻊ َﻣﻦ ﺃﺧﺬ ﺑِﻴَﺪﻩ ﺣﺘﻰ ﻣ ِ َﻦ ﺍﻟﻮِﻟﺪﺍﻥﻗﻮﻑ ﻣﻊ َﻣﻦ ﺍﺳﺘ ْﻮﻗَﻔ ُﻪَ ، ﻟﻘﻴﻪ ،ﻭﺍﻟ ُﻮ ِ
ﺑﺎﻟﺤﻖ ﺃﺣﻴﺎﻧًﺎ ،ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﱠﺍﻋﻲَ ،ﻭﻟِﻴ ِﻦ ﺍﻟﺠﺎﻧﺐ ﺣﺘﻰ ﻳ َ ُﻈ ﱠﻦ ّ ﻭﺍﻟﻤ ْﺰﺡ
َ ﻭﺍﻹﻣﺎءِ،
ﻭﺍﺟﺐ ﺃﻭ ٌ ﺃﻥ ﻟﻴْﺲ ﻓﻴﻪ ﺇﻻ ﻬﻢ ﺇﻟﻴﻪ .ﻭﻫﺬﺍ ﻣﺒﺪﺃ ْ ﺃﺣﺪ ﻣِﻦ ﺃﺻﺤﺎﺑﻪِ ﺃﻧﻪ ﺃﺣﺒ ﱡ ْ ٍ ﻛﻞﱡ
ﺕ ﻋﻠﻴﻨﺎ ﻓﻲ ﺍﻵﺧﺮﺓ ِ ُﺭﺅﻳ َﺔ َﻭ ْﺟﻬﻪِ ﺍﻟﻜﺮﻳ ِﻢ ﻓﻨﺴﺄﻝ ﺍﷲ َ ﺗﻌﺎﻟﻰ ﺃﻥ ﻻ ﻳُﻔ ﱢﻮ َ ﺘﺤﺐْ ، ُﻣ ْﺴ ّ
ﺍﻟﻜﺮﻳﻢ.
ُ ۊﺇﻥ ﻓﺎﺕ ﻣِﻨ ﱠﺎ ﻓﻲ ﺍﻟ ﱡﺪﻧْﻴﺎ ،ﺇﻧﻪ ﻫﻮ
ﻗﺼﺔ ﺍﻷﻋﺮﺍﺑﻲ ﺍﻟﺬﻱ ﺟﺎﺋﻪ -ﻭﻫﻮ ﻣﺘﻐﻴّﺮ ﺍﻟﻠﻮﻥ ﻳﻨﻜﺮﻩ ﺃﺻﺤﺎﺑﻪ -ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺴﺄﻟﻪ ﻛﻤﺎ ﻓﻲ ّ }{1
ﺑﻌﺜﻪ ﺑﺎﻟﺤﻖ ﻧﺒﻴﺎ ﻻ ﺃﺩﻋ ُﻪ َ ﺍﻟﺬﻱ ﻓﻮ
َ ﻮﻧﻲ ﻋ
َ ُﺩ ﻓﻘﺎﻝ: ﻟﻮﻧﻪ ﻧﻨﻜﺮ ﻓﺈﻧﺎ ﺃﻋﺮﺍﺑﻲ، ﻳﺎ ﺗﻔﻌﻞ ﻓﻘﺎﻟﻮﺍ :ﻻ
ﻳﺘﺒﺴﻢ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺑﻠَﻐﻨﺎ ﺃﻥ ﺍﻟﻤﺴﻴﺢ -ﻳﻌﻨﻲ ﺍﻟﺪﺟﺎﻝ -ﻳﺄﺗﻲ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺜﺮﻳﺪ ﺣﺘﻰ ﱠ
ﻭﻗﺪ ﻫﻠﻜﻮﺍ ُﺟﻮﻋﺎ ﺃﻓﺘﺮﻯ ﻟﻲ ﺑﺄﺑﻲ ﺃﻧﺖ ﻭﺃﻣﻲ ﺃﻥ ﺃﻛﻒ ﻋﻦ ﺛﺮﻳﺪﻩ ﺗﻌﻔﻔﺎ ﻭﺗﻨﺰﻫﺎ ﺣﺘﻰ ﺃﻫﻠﻚ
ﻫﺰﺍﻻ ﺃﻡ ﺃﺿﺮﺏ ﻓﻲ ﺛﺮﻳﺪﻩ ﺣﺘﻰ ﺇﺫﺍ ﺗﻀﻠﻌﺖ ﺷﻌﺒﺎ ﺁﻣﻨﺖ ﺑﺎﷲ ﻭﻛﻔﺮﺕ ﺑﻪ؟ ﻗﺎﻟﻮﺍ :ﻓﻀﺤﻚ
ﻴﻦ(. ﻴﻚ ﺍﷲ ﺑ ِ َﻤﺎ ﻳُﻐْﻨِﻲ ﺑِﻪِ ﺍﻟ ْ ُﻤ ْﺆﻣِﻨ ِ َ ﺭﺳﻮﻝ ﺍﷲ €ﺣﺘﻰ ﺑﺪﺕ ﻧﻮﺍﺟﺬَﻩ ﺛﻢ ﻗﺎﻝ) :ﻻ ،ﺑ َ ْﻞ ﻳُﻐْﻨ ِ َ
ﻛﺬﺍ ﻓﻲ )ﺍﻹﺣﻴﺎء .(329/2 :ﻣﻨﻪ.
ﻓﻲ ﺍﻟﺘﺒﺴﻢ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﺒﺎﺳﻪ €
125
‰â^f÷<·^Èe<ª<ÿí
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻠﺒﺲ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻣﺎ ﻭﺟﺪ.....،
ﻓﺼﻞ
ﻥ ﻟِﺒﺎﺳﻪ ِ{ €
}ﻓﻲ ﺑَﻴﺎ ِ
ﺒﺲ } َﻭ{ﻛﻤﺎ }ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ {€ﻳَﺄﻛﻞ ﻣِﻦ ﺍﻟﻄﻌﺎﻡ ﻣﺎ ﺍﻟﻠﺒﺎﺱ ﻛﺮِﺟﺎﻝ ﻣﺎ ﻳُﻠْ ُ
ﻛﺴﺎء ُﻣﻠَﺒ ﱠ ٌﺪ ﻳ َ ُ
ﻠﺒﺴ ُﻪ ٌ ﻠﺒﺲ ﻣ ِ َﻦ ﺍﻟﺜﻴﺎﺏ ﻣﺎ ُﻭﺟﺪ{ ﻓﻘﺪ ﺻﺢ :ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ُﻭﺟﺪ ﻛﺎﻥ }ﻳَ ُ
ﻮﻑ، ﺍﻟﺼ َﻠﺒﺲ ﱡ ﺲ ﺍﻟْ َﻌﺒْﺪُ( ،ﻭﺃﻧﻪ ﻛﺎﻥ €ﻳ َ ُ ﺲ ﻛ ََﻤﺎ ﻳَﻠْﺒَ ُﻭﻳﻘﻮﻝ) :ﺇﻧ ﱠ َﻤﺎ ﺃﻧَﺎ َﻋﺒْ ٌﺪ ﺃﻟْﺒ َ ُ
ﺐ ﺑﻌﻴْﻨﻪِ ،ﻭﻟﻢ ﺗﻄﻠ ُ ْ ﺻﻨﻒ ٍَ ﺼﺮ ﻣِﻦ ﺍﻟﻠﺒﺎﺱ ﻋﻠﻰ ﻭﺳﺒﺐ ﺫﻟﻚ :ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻳَﻘﺘَ ُ ُ
ﺍﻟﻤﻼﺑﺲ ﻭﺍﻟﺘﺰﻳ ﱡ َﻦ ﺑﻬﺎ ﺇﻧﻤﺎ ﻫﻲ ﻣِﻦ ِ ﻧ َ ْﻔ ُﺴ ُﻪ ﺍﻟﺸﺮﻳﻔ ُﺔ ﺍﻟﻌﺎﻟ ِ َﻲ ﻣﻨﻪ؛ ﻷﻥ ﺍﻟﻤﺒﺎﻫﺎ َﺓ ﻓﻲ
ﻭﺍﻟﺘﻮﺳ ُﻂ ﻓﻲ ﺟﻨْ ِﺴﻪِ ،ﻭﻋﺪ ُﻡ ﱡ ﻘﺎﻭﺓ ﺍﻟﺜﱠ ْﻮﺏ،
ﻋﺎﺩﺓ ﺍﻟﻨﺴﺎء ،ﻭﺍﻟﻤﺤﻤﻮ ُﺩ ﻟﻠﺮﺟﻞ :ﻧ َ َ
ﺿﺮﻭﺭﺗ ُﻪ،
َ ﺍﻗﺘﺼﺮ €ﻋﻠﻰ ﺫﻟﻚ ﻣﻤﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺇﺳﻘﺎﻃﻪِ ﻟﻤﺮ ّﻭﺓ ﻻﺑِﺴﻪِ ،ﻭﻣِﻦ ﺛﻤﺔ َ ْ
ﺍﻟﺨ ِﺸ َﻦ ،ﻭﺍﻷَﺭﺩﻳ َﺔ، ﺍﻟﺸ ْﻤﻠ َﺔ ،1ﻭﺍﻟﻜﺴﺎء َﺲ ﻏﺎﻟﺒًﺎ ﱠ ﻭﺭﻏﺐ ﻋﻤﺎ ﺳﻮﺍ ُﻩ ،ﻭﻛﺎﻥ ﻳﻠﺒَ ُ َ
ِ2
ﺻﺔ ﺑﺎﻟﺬﻫﺐ ﻓﻲ ﺃﺻﺤﺎﺑﻪ. ﻭﺍﻷ ُ ْﺯ َﺭ ،ﻭﻳﻘ ِﺴ ُﻢ ﺃﻗﺒﻴَﺔ ﺍﻟ ﱢﺪﻳﺒﺎﺝ ﺍﻟ ُﻤ َﺨ ﱠﻮ َ
ﺍﻟﻬﻴْﺌﺔ ﺍﻟﺒَﻬﻴّﺔ ﺑﺎﻟﻌﻤﺎﺋِﻢ ﺍﻟﻜﺒﻴﺮﺓ ﺃﺣﺪﺛﻪ ﺍﻟﻌﻠﻤﺎ ُء ﻭﺍﻟﻜﺒﺮﺍء ﻣ ِ َﻦ َ ﻭﻻ ﻳﻨﺎﻓﻲ ﻫﺬﺍ ﻣﺎ ْ
ْﻌﻜﺲ ِ ﺍﻟﻔﺎﺧﺮﺓ؛ ﻷﻥ ﺑِﺒُ ْﻌﺪ َ ِ
ﺍﻟﻘﻠﻮﺏ ،ﻭﺍﻧ َُ ﺖﻗﺴ ْ
ﺍﻟﻌ ْﻬﺪ ﻣﻦ ﺍﻟﻨﺒﻲ €ﻗﺪ َ ﻭﺍﻟﺜﻴﺎﺏ
ﻌﻈﻤﻮﻥ ﺑﻪ ﻭﻫﻮ :ﺍﻟﺘﻘﻮﻯ ﻭﻣﻜﺎﺭﻡ ﺍﻟﺴﻠﻒ ﻳ ُ ﱢ ﺍﻷﻣﺮ ،ﻭﻧ ُ ِﺴ َﻲ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻛﺎﻥ ﱠ
ﺍﻟﺼﻠﺤﺎ ُء
ﺍﻟﺤ َﺴﻨﺔ ،ﻭﻻ ﻳُﻤﻴﱠﺰ ﱡ ﻓﺤﺪﺙ ﺯﻣﺎﻥٌ ﻻ ﻳ ُ ْﻌﺮﻑ ﺍﻟﻌﻠﻤﺎ ُء ﺇﻻ ﺑﺎﻟﻬﻴﺌﺔ َ ﺍﻷﺧﻼ ِﻕَ ،
ﻔﺎﺋﺲ ﺍﻟﺜﻴﺎﺏ ﻤﻴﻠﺔ ،ﻓﺼﺎﺭ ﺍﻟﻼﺋﻖ ﺑﻤﺤﺎ ِﺳﻦ ﺍﻟﺸﺮﻳﻌ ِﺔ ﺃﻥ ﻳ َ ْﻠ ُ ﺍﻟﺠ ِ ﺇﻻ ِ
ﺒﺴﻮﺍ ﻧ َ َ ﺑﺴ َﻤﺘﻬﻢ َ
ﻭﺍﺟﺐ ﻋﻠﻰ ﺫﻟﻚ ﺃﻭ ﺻﺎﺭ ِﺷ ً
ﻌﺎﺭﺍ ٍ ﻮﻗﻒ ﺇﺯﺍﻟ ُﺔ ُﻣﺤ ّﺮ ٍﻡ ﺃﻭ ﻓ ْﻌﻞ
ﻭﻧﻈﻴﻒ ﺍﻟﻠﺒﺎﺱ ﺑﻞ ﻟﻮ ﺗ َ َ َ
ﺑﺈﺻﻼ ِﺡ ﺍﻟﻨ ﱢﻴ ِﺔ ﻭﻗ َْﺼ ِﺪ ﺃﻥ ﻳ ُ ْﻘﺘﺪﻯ ﺑﻪ.ﻠﺒﺲ ﺃﻗﺮﺍﻧ ُﻪ ْ ﺲ ﻣﺎ ﻳ َ ُ ﻭﺟﺐ ﺃﻥ ﻳ ُ ْﻠﺒ َ َ
َ ﻟﻠﻌﻠﻤﺎء،
ﺸﺘﻤﻞ ﺑﻪ} .ﻗﺎﻣﻮﺱ{. ِ ﺍﻟﺸﻤﻠﺔ :ﺑﺎﻟﻔﺘﺢ -ﻛِ ٌ
ﺴﺎء ﺩﻭ َﻥ ﺍﻟ َﻘﻄﻴﻔَﺔ ﻳ ُ َ }{1
ﺑﻀﻢ ﺍﻟﻤﻴﻢ ﻓﻤﻌﺠﻤﺔ ﻣﻔﺘﻮﺣﺔ ﻓﻮﺍﻭ ﻣﺸﺪﺩﺓ ﻣﻔﺘﻮﺣﺔ ﺃﻱ :ﺍﻟﻤﻨﺴﻮﺟﺔ ﺑﺎﻟﺬﻫﺐ ﻛﺨﻮﺹ ﺍﻟﻨﺨﻞ. }{2
)ﻣﺰﻳﻞ ﺍﻟﺨﻔﺎء(.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 126
ﻣﻦ ﺭﺩﺍء ﺃﻭ ﺇﺯﺍﺭ ﺃﻭ ﻗﻤﻴﺺ ﺃﻭ ﺟﺒﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ .ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻟﺒﺎﺳﻪ ﺍﻟﺒﻴﺎﺽ،
ﻭﻛﺎﻥ ﺛﻴﺎﺑﻪ ﻛﻠﻬﺎ ﻣﺸﻤﺮﺓ ﻓﻮﻕ ﺍﻟﻜﻌﺒﻴﻦ ،ﻭﺍﻹﺯﺍﺭ ﻓﻮﻕ ﺫﻟﻚ............
ﻠﺤﻔﺔ ﻣﻌﺮﻭﻓﺔ ،ﻭﻓﻴﻪ :ﺍﻟ ِﻤ ْﻠ َﺤ َﻔ ُﺔ - }ﻣ ِ ْﻦ ﺭِﺩﺍء{ -ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺍﻟ ﱢﺮﺩﺍ ُء -ﻣ ِ َ
ﻛﺎﻟﻠﱢﺤﺎﻑ ﻣِﺜْﻞ ﻛِﺘﺎﺏ -ﻟﺒﺎﺱ ﻓَ ْﻮﻕَ ﺳﺎﺋﺮ ﺍﻟﻠﺒﺎﺱ ﻣﻦ ﺩِﺛﺎﺭ ﺍﻟﺒُ ْﺮﺩ ﻭﻧﺤﻮﻩ }ﺃﻭ ﺇﺯﺍﺭٍ{
ﻔﻘﻮﺩﺍﻥ ﻓﻲ ﺩﻳﺎﺭﻧﺎ؛ ِ ﻓﺴﺮﻩ ﺃﻳﻀﺎ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺑﺄﻧﻪ ُﻣ ِ ْﻠﺤ َﻔﺔ؛ ﻭﻳُﺆﻧّﺚ ،ﻟﻜﻨﻬﻤﺎ َﻣ ﱠ
ﺩﺍء ،ﻭﻟﻠﺬﻱ ﻳُﺸ ّﺪ ﻓﻮﻕ ﻠﺒﺲ ﻋﻠﻰ ﺍﻟﻜﺘﻒ :ﺭِ ً ﻟﻺﺣﺮﺍﻡ ﺍﻟﺬﻱ ﻳ ُ ُ ْ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻟﻮﻥ
َ ﻷﻥ
1
ﻗﻤﻴﺺ{ ﻭﻫﻮ ﺃﺣﺒﱡﻬﺎ ٍ ﺍﻟﺴﺮﺍ ِﻭﻳ ِﻞ }ﺃﻭ
ﺍﻹﺯﺍﺭ ﻗﺪ ﻳُﻄﻠﻖ ﻋﻠﻰ ﱠ َ ﺇﺯﺍﺭﺍ؛ ﺇﻻ ﺃﻥ ِ
ﺍﻟﺨﺎﺻ َﺮﺓ ً
َﺼﻴﺮ ﺍﻟ ﱡﻄﻮ ِﻝ
ﻗﻤﻴﺼ ُﻪ :ﻗُ ْﻄﻨًﺎ ،ﻗ َ
ُ ﺘﺮ ﻟﻠﺒَﺪﻥ ﻣِﻦ ﺍﻟﺮﺩﺍء ﻭﺍﻹﺯﺍﺭ ،ﻭﻛﺎﻥ ﺃﺳ ُ
ﺇﻟﻴﻪ؛ ﻷﻧﻪ ْ
ﻄﻦ ﺇﻻ ﺻﺪْﺭﻩ }ﺃﻭ ُﺟ ّﺒﺔ ٍ{ ﻗﻴﻞ :ﻫﻲ ﺛﻮﺑﺎ ِﻥ ﺑﻴْﻨﻬﻤﺎ ﻗُ ٌ ﻭﺍﻟ ُﻜ ّﻤﻴْﻦ ،ﻭﻛﺎﻥ َﺟﻴْﺒُﻪ 2ﻣِﻦ ِﺟ َﻬﺔ َ
ﻮﻑ ،ﻓﻘﺪ ﺗﻜﻮﻥ ﻭﺍﺣﺪﺓ ﻏﻴﺮ َﻣ ْﺤﺸُ ﱠﻮﺓ }ﺃﻭ ﻏﻴﺮ ِ ﺫﻟﻚ{ ﻛﻤﺎ ﺫﻛﺮﻧﺎ. ﺻ ٍ ﺃﻥ ﻳﻜﻮﻥ ﻣ ِ ْﻦ ُ
ﺍﻟﺒﺎﻟﻎ ﻓﻲ ﺍﻟﺒﻴﺎﺽ ﺣﺘﻰ ﻛﺄﻧﻪ َ ﻴﺎﺽ{ ﺃﻱ :ﺍﻷﺑﻴﺾ، }ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻟﺒﺎﺳﻪ ِ ﺍﻟﺒَ َ
ﺎﺏ ﻟِﻴَ ْﻠﺒَ ْﺴ َﻬﺎ
ﺎﺽ ﻣ ِ َﻦ ﺍﻟﺜﱢﻴَ ِﺍﻟﺒﻴﺎﺽ ،ﻭﻗﺪ ﺻﺢ ﺃﻧﻪ €ﻗﺎﻝَ ) :ﻋﻠَﻴْﻜ ُْﻢ ﺑِﺎﻟْﺒَﻴَ ِ ِ َﻋﻴْ ُﻦ
ﺚ ﻋﻠﻴﻬﺎ ﺍﻟﺤ ﱢ ﺃﺣﻴَﺎ ُﺅﻛ ُْﻢَ ،ﻭ َﻛ ﱢﻔﻨُﻮﺍ ﻓ ِ َ
ﻴﻬﺎ َﻣ ْﻮﺗَﺎ ُﻛ ْﻢ ،ﻓﺈﻧ ﱠ َﻬﺎ ﻣ ِ ْﻦ َﺧﻴْﺮِ ﺛِﻴَﺎﺑ ِ ُﻜ ْﻢ( ،ﻭﺣﻜﻤﺔ َ ْ
ﺐ( ﻛﻤﺎ ﺻﺢ ﻋﻨﻪ ﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ؛ ﺃﻱ :ﻷﻧﻬﺎ ﺗَﺤﻜﻲ ﻣﺎ )ﺃﻃ َﻬ ُﺮ َﻭ ْ
ﺃﻃﻴ َ ُ ﺃﻧﻬﺎْ :
ﻳَﺼﻞ ﺇﻟﻴﻬﺎ ﻣِﻦ ﺍﻟﻨﺠﺎﺳ ِﺔ ۊﺇﻥ ﻗ ﱠَﻞ؛ ﺑﺨﻼﻑ ﻏﻴﺮﻩ ،ﻓﻜﺎﻧﺖ ﺃﻃْ ﻬﺮ ﻭﻟ ِ َﺪﻻﻟﺘﻬﺎ ﻏﺎﻟﺒًﺎ
ﺏ ﺇﻳﺜﺎ ُﺭﻫﺎ ﺃﻃﻴﺐ ،ﻭﻟﺬﻟﻚ 3ﻧ ُ ِﺪ َ َ ﻭﺍﻟﺨﻴَﻼء ﻭﺍﻟﺘﻮﺍﺿﻊ ﻓﻜﺎﻧﺖ ُ ﻋﻠﻰ َﻋﺪﻡ ﺍﻟﻜﺒْﺮ
ﺍﻟﺜﻴﺎﺏ ﺍﻟﺨُ ﻀﺮ؛ ُ ﻓﻲ ﺍﻟﻤﺠﺎﻣﻊ ،ﻟﻜﻦ ﻗﺎﻝ ﻓﻲ )ﺍﻹﺣﻴﺎء( :ﺇﻧﻪ €ﻛﺎﻥ ﻳُﻌﺠﺒُ ُﻪ
ﺍﻧﺘﻬﻰ ،ﻭﺣﻜﻤﺘُ ُﻪ :ﺃﻥ ﺛﻴﺎﺏ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺧُ ْﻀ ٌﺮ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻓﻌ ُﻪ }ﻭﻛﺎﻥ ﺛﻴﺎﺑُﻪ ﻛ ﱡﻠ َﻬﺎ ُﻣﺸ ﱠﻤﺮﺓً{ ﺃﻱَ :ﻣﺮﻓُﻮﻋ ًﺔ ﻣِﻦ ﺍﻷﺭﺽ ،ﻣﻦ ﺷ ﱠﻤ َﺮ َ
ﺇﺯﺍﺭ ُﻩ َﺭ َ
ﺃﻋﻼ ُﻫ َﻤﺎ }ﻭ{ﻛﺎﻥ }ﺍﻹﺯﺍ ُﺭ ﻓ ْﻮﻕ ﺫﻟﻚ{ ﺃﻱ :ﺃﻋﻠﻰ}ﻓﻮﻕ ﺍﻟﻜﻌﺒَﻴْﻦ{ ﺃﻱ :ﻗﺮﻳﺒًﺎ ﺇﻟﻰ ْ
ﺃﻱ :ﺛﻴﺎﺏ. }{1
ﻣﻮﺣﺪﺓ -ﻫﻮ ﻣﺎ ﻳﻘﻄﻊ ﻣﻦ ﺍﻟﺜﻮﺏ ﻟﻴﺨﺮﺝ ﻣﻨﻪ
ّ ﻌﺪﻫﺎ ﺑ
ّ َﺔﻴ ﺍﻟﺘﺤﺘﺎﻧ ﻭﺳﻜﻮﻥ ﺍﻟﺠﻴﻢ ﺑﻔﺘﺢ ﺍﻟﺠﻴﺐ: }{2
ﺍﻟﺮﺃﺱ) .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ(.
ﺃﻱ :ﻟﺬﻟﻚ ﺍﻷﻃﻴﺒﻴﺔ ﻧﺪﺏ ﺇﻳﺜﺎﺭﻫﺎ* . }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﺒﺎﺳﻪ €
127
ﻭﻛﺎﻥ ﻟﻪ ﺛﻴﺎﺏ ﺗﺨﺼﻪ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ....................،
)ﻣﺎ ﺃ َ ْﺳﻔ َُﻞ ﻣ ِ َﻦ ﺍﻟﺜﻴﺎﺏ؛ ﻓﻜﺎﻥ ﺇﻟﻰ ﺃﻧ ْﺼﺎﻑ َﺳﺎﻗَﻴْﻪ ،ﻓﻘﺪ ﺻﺢ ﺣﺪﻳﺚَ : ِ ﻣِﻦ ﺗﻠﻚ
ﻭﺣﺪﻳﺚ) :ﺇ ْﺯ َﺭ ُﺓ ﺍﻟْ ُﻤ ْﺆﻣ ِ ِﻦ( - ُ ﺍﻟ َﻜ ْﻌﺒَﻴْ ِﻦ ﻣ ِ َﻦ ﺍﻹ َﺯﺍﺭِ ﻓِﻲ ﺍﻟﻨ ﱠﺎﺭِ( ﺃﻱ :ﻣﺤﻠﻬﺎ ﻓﻴﻬﺎ،
ِ ِ ﻟﻠﻬﻴْﺌﺔ) ،ﺇﻟَﻰ ﺃﻧ َْﺼ ِ
ﻴﻤﺎ ﺑَﻴْﻨ َ ُﻪ َﻭﺑَﻴْ َﻦﺲ َﻋﻠَﻴْﻪ َﺣ َﺮ ٌﺝ ﻓ َ ﺍﻟﺴﺎﻗَﻴْ ِﻦَ ،ﻭﻟَﻴْ َ
ﺎﻑ ﱠ ﺑﺎﻟﻜﺴﺮ -ﺍﺳﻢ َ
ٍ
ﺽ ﺲ ﺍﻷ ْﺭ َ ﻚ ﻓَﻔِﻲ ﺍﻟﻨ ﱠﺎﺭِ( ،ﻭﺣﺪﻳﺚُ ) :ﻛ ﱡﻞ َﺷ ْﻲء ﻟ ََﻤ َ ﺃﺳﻔ ََﻞ ﻣ ِ ْﻦ ﺫَﻟ ِ َ
ﺍﻟْ َﻜ ْﻌﺒَﻴْ ِﻦَ ،ﻭ َﻣﺎ ْ
ﺍﻟﺜﻮﺏ ﻭﺍﻹﺯﺍﺭ َ ﺍﻟﺮﺟ ِﻞ
ﻓﺠ ْﻌﻞ ُ ﺎﺏ ﻓِﻲ ﺍﻟﻨ ﱠﺎﺭِ( ،1ﻭﻫﺬﺍ ﺇﻥ ﻗُﺼ َﺪ ﺑﻪ ﺍﻟﺨُ ﻴَﻼءَ ، ﻣ ِ َﻦ ﺍﻟﺜﱢﻴَ ِ
ﺍﻟﺴﺎﻕ ُﺳﻨﺔٌ ،ﻭﺇﻟﻰ ﺍﻟ َﻜ ْﻌﺐ ُﻣﺒﺎﺡ ،ﻭﺇﻟﻰ ﻣﺎ ﺗﺤﺘﻪ ﺮﺍﻭﻳﻞ ﻭﺍﻟﻘﻤﻴﺺ ﺇﻟﻰ ﻧﺼﻒ ﱠ َ ﻭﺍﻟﺴ
ﱠ
ﻓﺤﺮﺍﻡ .ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ:2 ٌ ْﺼﺪ ﺑﻪ ﺍﻟﺨُ ﻴﻼ ُء ،ﻭﺇﻻ ﻣﻜﺮﻭﻩ ﺗَﻨْﺰﻳ ًﻬﺎ؛ ﺇﺫﺍ ﻟﻢ ﻳُﻘ َ ٌ
ﻭﺍﻟﺴ َﻌ ِﺔ .ﻭﻗﻀﻴّﺘﻪ: ﻭﻳُﻜﺮﻩ ُﻛ ﱡﻞ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺤﺎﺟ ِﺔ ﻭﺍﻟﻤ ْﻌﺘﺎﺩِ ﻓﻲ ﺍﻟﻠﺒﺎﺱ ﻣﻦ ﺍﻟﻄﻮﻝ ﱠ
ﻜﺮﻩ ﻭﺇﻥ ﺟﺎﻭﺯ ﺍﻟ َﻜ ْﻌﺒَﻴْﻦ .ﻭﺃﻣﺎ ﺍﻟﻤﺮﺃﺓ :ﻓﻴﺠﻮﺯ ﻟﻬﺎ ﺗَﻄﻮﻳﻠُﻪ ﺫِﺭﺍ ًﻋﺎ ﺍﻋﺘﻴ َﺪ ﻻ ﻳ ُ َﺃﻥ ﻣﺎ ْ
ﻴﻼء
ﺕ ﺑﻪ ُﺧ َ ﺍﻷﺭﺽ ،ﻭﻣﺘﻰ ﻗَﺼ َﺪ ْ َ ﻤﺲ ﺍﻵﺩﻣﻲ ،ﻭﺍﺑْﺘﺪﺍﺅُﻩ ﻣِﻦ ﺃﻭﻝ ﻣﺎ ﻳ َ ﱡ ّ ﺑِﺬﺭﺍﻉ
ﺍﺳﺘﺜﻨِﻲ. ﺑﻬﻦ؛ ﻷﻥ ﺍﻟﻤﺮﺃ َﺓ ﻛﻠﱠﻬﺎ َﻋ ْﻮ َﺭﺓ ﺇﻻ ﻣﺎ ْ ﺳﺘﺮﺍ ّﻟﻬﻦ ًﻤﺖ ﻛﺎﻟﺮﺟﻞ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ّ ﺃﺛ ِ ْ
ِ
ﺏ ﻟ ِ َﻤﺎ ﺃﻧﻪ ﻻ ﻳﺒْ ُﺪﻭ ﻣﻨﻪ ﺇﻻ ﻃ ٌ
ﻴﺐ ،ﻭﻻ ﻳ َ ْﻘ ُﻤﻞُ ﻓﺎﺋﺪﺓ :ﻛﺎﻥ €ﻻ ﻳَﺘّﺴﺦُ ﻟﻪ ﺛ ْﻮ ٌ
ﺃﺭﺑﻌ ُﺔ ﺃ ْﺫ ُﺭ ٍﻉ ،ﻭ َﻋﺮﺿﻪ:
ُﺑﺎﺏ .ﻭﻛﺎﻥ ُﻃﻮ ُﻝ ﺭِﺩﺍﺋﻪَ : ﻘﻊ ﻋﻠﻰ ﺛﻴﺎﺑﻪ ﺫ ٌ ﺛﻮﺑﻪ ﻭﻻ ﻳ َ ُ
ﻏﻴﺮ ﺫﻟﻚ ،ﻭﻟﻢ ﻳَﺘﺤ ّﺮﺯ ﻓﻲ ُﻃﻮﻝ ﻋﻤﺎﻣﺘﻪِ ِ ِ
ﺒﺮﺍ ،ﻭﺍﻹﺯﺍ ُﺭ ﻛﺬﻟﻚ ،ﻭﻗﻴﻞُ : ﺫﺭﺍﻋﻴ ِﻦ ﻭﺷ ً
ﻳﻞ ﺧﻼﻑ. ﺷﻲء ،ﻭﻓﻲ ﻟُﺒْﺴﻪِ ﺍﻟﺴﺮﺍ ِﻭ َ
ٌ ﺿﻬﺎ
ﻭ َﻋ ْﺮ ُ
ﺇﻥ)ﻣﺎ َﻋﻠَﻰ ﺃ َ َﺣ ِﺪ ُﻛ ْﻢ ْ
ﺍﻟﺠ ُﻤﻌﺔ{ ﻭﻗﺪ ﺻﺢَ : َﺨﺼﻪ ﻳَ ْﻮ َﻡ ُ}ﺛﻴﺎﺏ ﺗ ﱡٌ }ﻭﻛﺎﻥ ﻟﻪ{ €
ﺲ ﺃﻥ ﻳَﺘ ﱠ ِﺨ َﺬ ﺛ َ ْﻮﺑَﻴْ ِﻦ ﻟِﻴَ ْﻮﻡِ ﺍﻟْ ُﺠ ُﻤ َﻌ ِﺔ ِﺳ َﻮﻯ ﺛ َ ْﻮﺑ َ ْﻲ َﻣ ِ ْﻬﻨَﺔ( ،ﻭﻭﺭﺩ} :ﺃﻧﻪ ﻛﺎﻥ ﻳﻠﺒَ ُ
َﻭ َﺟ َﺪ ْ
ﻓﻠﻌﻠّﻪ ﻟﺒﻴﺎ ِﻥ ﺍﻷﺣﻤﺮ{َ ، ْ ﺍﻷﺑﻴﺾ{ ،ﻭﺭﻭﺍﻳﺔ} :ﺃﻧﻪ ﻟَﺒ ِ َ
ﺲ ﻓﻴﻪ ﺍﻟﺒُ ْﺮ َﺩ َ ﺍﻟﺠﻤﻌﺔ ﻳﻮﻡ ُ
ﺍﻟﺒﻴﺎﺽ .ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻷﻓﻀﻞُ ﻓﻲ ﻳﻮﻡ ﺍﻟﻌِﻴﺪ :ﻟُﺒْﺲ ِ ﺍﻟﺠﻮﺍﺯ ۊﺇﻥ ﻛﺎﻥ ﺍﻷﻓﻀﻞ ﻟ ُ َ
ﺒﺲ
ﺃﺑﻴﺾ؛ ﻷﻥ ﺍﻟ َﻘ ْﺼﺪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺇﻇﻬﺎ ُﺭ َﻣﺰﻳﺪ ﺍﻟﺰﱢﻳﻨَﺔ ٍ ﺍﻷ ْﺭﻓ ِﻊ ﻗﻴﻤ ًﺔ ۊﺇﻥ ﻛﺎﻥ َ
ﻏﻴﺮ
ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻭﻇﻮﺍﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺗﻘﻴﻴﺪﻫﺎ ﺑﺎﻟﺨﻴﻼء ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺤﺮﻳﻢ ﻣﺨﺼﻮﺹ }{1
ﺑﺎﻟﺨﻴﻼء) .ﻣﻮﺍﻫﺐ* .(431/2 :
ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ. }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 128
ﻭﻳﻠﺒﺲ ﺍﻟﻘﻼﻧﺲ ﺗﺤﺖ ﺍﻟﻌﻤﺎﻣﺔ ﻭﺑﻐﻴﺮ ﺍﻟﻌﻤﺎﻣﺔ...............،
ﻭﺁﺛﺎﺭِ ﺍﻟﻨ ْﻌﻤﺔ ﻭﻫﻤﺎ ﺑﺎﻷ ْﺭﻓﻊ ﻗﻴﻤ ًﺔ ﺃﻟْﻴﻖُ ،ﻭﺣﻜﻤﺔ ﺍﻷﻣﺮ ﺑﻠُﺒْﺲ ْ
ﺃﺣﺴ ِﻦ ﺍﻟﺜﻴﺎﺏ ﻓﻲ
ِ
ﺍﻟﻨﺎﺱ. ﻭﻳﻄﻴﺐ ﻗﻠﺒ ُﻪ ﻟﺴﺎﺋﺮ
ُ ﺴﻦ ﻇﻨ ﱡﻪ
ﺣﺴ َﻦ ﺛﻴﺎﺑ ُﻪ ﻳ َ ْﺤ ُ
ﺍﻟﺠﻤﻌﺔ :ﺃﻥ َﻣ ْﻦ ُ
ﻳﻮﻡ ُ
ﻼﻑ ﺍﻟﻘﻠﻮﺏ ،ﻭﻟﺬﻟﻚ ﺃُﻣﺮ ﻌﺔ ﻭﺍﻟﺠﻤﺎﻋ ِﺔ :ﺇﻳﺘ ِ ُ ﻘﺼﻮ ُﺩ 1ﺍﻟﺸﺎﺭﻉ ﻣِﻦ ُ
ﺍﻟﺠ ْﻤ ِ ﻭﻣ ُ
َ
ﺍﻟﻤﺤﻠّ ِﺔ ،ﻭﻓﻲ ﻛﻞ ْ
ﺃﺳﺒُﻮﻉ ﺲ َﻣ ﱠﺮﺍﺕ ﻟﻠﺼﻠﻮﺍﺕ ﻷﻫﻞ َ ﺑﺎﻻﺟﺘﻤﺎﻉ ﻓﻲ ﻛﻞ ﻳﻮﻡ َﺧ ْﻤ َ
ﻟﻠﺠ ْﻤﻌﺔ ﻷﻫﻞ ﺍﻟﺒَﻠ ِﺪ ،ﻭﻓﻲ ﻛﻞ َﺳﻨﺔ ﻟِﻠﻌﻴﺪ ﻷﻫﻞ ﺍﻟﺒَﻠﺪ ﻭﻣﺎ َﺣ ْﻮﻟﻪ ،ﻭﻓﻲ ﺍﻟﻌﻤﺮ ُ
ِ
ﻟﻼﻳﺘﻼﻑ ،ﻛﺬﺍ ﻓﻲ )ﺍﻟﻤﻴﺰﺍﻥ( ﺍﻟﻨﺎﺱ ،ﻓﻜﺎﻥ ُﺣ ْﺴﻦ ﺍﻟﺜﻴﺎﺏ َﻣ ِﻈﻨّ ًﺔِ ﻟﻠﺤﺞ ﻟﺠﻤﻴﻊ
ﻟﻠﻌﺎﺭﻑ ﺍﻟﺸﻌﺮﺍﻧﻲ ﻧﻔﻌﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺄﻧﻔﺎﺳﻪِ.
ﺒﻄ ٌﻦ ﺃﻱ :ﻟﻪ َﺟ ْﻮﻑ ﺲ{ َﺟ ْﻤﻊ ﻗَﻠﻨْ ُﺴ َﻮﺓٍ ،ﻭﻫﻮِ :ﻏﺸﺎء ُﻣ ﱠ }ﻳﻠﺒﺲ ﺍﻟ َﻘﻼﻧ ِ َ
ُ } َﻭ{ﻛﺎﻥ
2
}ﺗﺤﺖ ﺍﻟﻌ ِ َﻤﺎﻣﺔ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( ﻫﻲ :ﺑﺎﻟﻜﺴﺮ -ﺍﻟ ِﻤﻐْﻔﺮ َ ﺍﻟﺮﺃﺱ
ُ ﻳ ُ ْﺴﺘَﺮ ﺑﻪ
ﺑﻌﺾُ ﺇﻋﺘﺎ َﺩ ُﻩَﻒ ﻋﻠﻰ ﺍﻟﺮﺃﺱ }ﻭﺑﻐﻴﺮ ﺍﻟﻌﻤﺎﻣﺔ ِ{ ﻗﺪ ﻳَﺘﺄﻳّﺪ ﺑﻬﺬﺍ ﻣﺎ ْ ﻭﺍﻟﺒَﻴْﻀﺔ ﻭﻣﺎ ﻳُﻠ ّ
ﺍﻟﺤﺎﺝ ﺑﺎﻷﺧْ ِﺬ ﱡ ﺃﺻﻠ ِ َﻬﺎ؛ ﺇﻻ ﻣﺎ ﻇَ ﻔِﺮ ﺑﻬﺎ ﻣﻦ ﺗﺮﻙ ﺍﻟﻌِﻤﺎﻣﺔ ﻣِﻦ ْ ﺍﻟﻨﻮﺍﺣﻲ ﻛ ِﺪﻳﺎﺭِﻧﺎ ْ
ِ
ﺍﻷﺣﺎﺩﻳﺚ، ﻟﺒﺲ ﺍﻟﻌِﻤﺎﻣ ِﺔ ﻟﻸﻣﺮ ﺑﻬﺎ ﻭﺑ ِ َﻌﺬﺑَﺘﻬﺎ 3ﻓﻲ ﺍﻷﻓﻀﻞ ُ َ ﻣِﻦ ﺍﻷ ْﻣﺼﺎﺭ ،ﻟﻜﻦ
ﺗﺴﻤﻴَ ُﺔ ﺍﻟﺴﺤﺎﺏ{؛ ﺇﺫ ﻣ ِ ْﻦ َﺩﺃﺑﻪ ﻛﻤﺎ ﻳﺄﺗﻲ ْ ﻭﺻﺢ} :ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ِﻋﻤﺎﻣﺔ ﺗﺴ ّﻤﻰ ّ
ﺍﻟﻌ َﻤﺎﺋ ِ ُﻢ
ﻴﻦ َ ﺃﻳﻀﺎ) :ﻓ َْﺮ ُﻕ َﻣﺎ ﺑَﻴْﻨﻨَﺎ ﻭﺑَﻴْ َﻦ ﺍﻟ ُﻤﺸْ ﺮِﻛِ َ ﺘﻌﺘﻪ ﻭﺃﺛﻮﺍﺑﻪِ ﻭﺁﻻﺗﻪِ ،ﻭﻭﺭﺩ ً ﺃ ْﻣ َ
ﺩﺍء ﻳ َ ْﻮ َﻡ ﻓَﺘْﺢ ﻣﻜﺔ{، ﺲ ِﻋ َﻤﺎﻣ ًﺔ َﺳ ْﻮ َ ﺲ( ،ﻭﺻﺢ ﺃﻳﻀﺎ} :ﺃﻧﻪ ﻟَﺒ ِ َ ﻼﻧ ِ ِ
َﻋﻠَﻰ ﺍﻟ َﻘ َ
ﻭﺣﻜﻤﺘﻪ :4ﺍﻹﺷﺎﺭ ُﺓ ﺇﻟﻰ ﺳﻴﺎ َﺩﺗﻪِ ،ﻭﺳﻴﺎﺩﺓ ﺑﻠَﺪﻩ ِ ﺍﻷﻣﻴ ِﻦ ،ﻭﺳﻴﺎﺩﺓ ﺍﻹﺳﻼﻡِ.
ﺎﻣ ٍﺔﻼ ًﺓَ ،ﻭ ُﺟ ْﻤ َﻌ ٌﺔ ﺑِﻌِ َﻤ َ ﺻ َ ﻳﻦ َ ﺲ َﻭ ِﻋﺸْ ﺮِ َ ﺎﻣ ٍﺔ ﺗ َ ْﻌ ِﺪ ُﻝ ﺑ ِ َﺨ ْﻤ ٍ
)ﺻﻼ ٌﺓ ﺑِﻌِ َﻤ َ ﻭﺃﻣﺎ ﺣﺪﻳﺚَ :
ﺁﻻﻑ َﺣ َﺴﻨ َ ٍﺔ(، ِ ﺎﻣ ِﺔ ﺑ ِ َﻌ َﺸﺮﺓ ِ
)ﺍﻟﺼﻼ ُﺓ ﻓِﻲ ﺍﻟْﻌِ َﻤ َ ﻴﻦ ُﺟ ُﻤ َﻌ ًﺔَ ،(5ﻭ ﱠ ﺗ َ ْﻌ ِﺪ ُﻝ َﺳﺒْﻌِ َ
َ
ﻣﻘﺼﻮﺩ -ﺣﺎﻝ. }{1
ِ
ﻫﻮ :ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺑﺎﻟﻔﺎء َ -ﺯ َﺭ ٌﺩ ﻳُﻨ ْ َﺴ ُﺞ ﻣﻦ ﺍﻟﺪﱡﺭﻭﻉ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺮﺃﺱ، }{2
ﺲ ﺗﺤﺖ ﺍﻟ َﻘﻠﻨﺴﻮﺓ} .ﻟﻐﺔ{.
ﻳُﻠﺒ َ ُ
ﺃﻱ :ﻃﺮﻓﻬﺎ ﺍﻟﻤﺮﺳﻠﺔ .ﻣﻨﻪ. }{3
ﺃﻱ :ﻟﺒﺲ ﺍﻟﺴﻮﺩﺍء. }{4
ﺃﻱ :ﺑﻼ ﻋﻤﺎﻣﺔ .ﻣﻨﻪ. }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﺒﺎﺳﻪ €
129
)ﺍﻟﺤ ْﻤ ُﺪ ﷲ ﺍﻟ ﱠ ِﺬﻱ ﻛ ََﺴﺎﻧِﻲ َﻣﺎ
َ ﻭﺇﺫﺍ ﻟﺒﺲ ﺛﻮﺑﺎ ﻳﺒﺘﺪﺉ ﻣﻦ ﻣﻴﺎﻣﻨﻪ ﻭﻳﻘﻮﻝ:
ﺃ ُ َﻭﺍﺭِﻱ ﺑِﻪِ َﻋ ْﻮ َﺭﺗِﻲَ ،ﻭﺃﺗ َ َﺠ ﱠﻤ ُﻞ ﺑِﻪِ ﻓِﻲ ﺍﻟﻨ ﱠﺎﺱ( ،ﻭﺇﺫﺍ ﻧﺰﻉ ﺧﺮﺝ ﻣﻦ ﻣﻴﺎﺳﺮﻩ ،ﻭﺇﺫﺍ
ﻟﺒﺲ ﺛﻮﺑﺎ ﺟﺪﻳﺪﺍ.................................
ﻨﻮﻓﻲُ :ﻛﻠﱡﻪ ﺑَﺎﻃﻞٌ ،3
ﺍﻟﻤ ّﺿﻮ َﻋﺎﺕ( :ﻗﺎﻝ َ
2
)ﺍﻟﻤ ْﻮ ُ
َ ﻓﻘﺎﻝ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ 1ﻓﻲ ﺭﺳﺎﻟﺔ
ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮَ ﺍﻟﺴﻴﻮﻃﻲ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓﻲ )ﺟﺎﻣِﻌﻪ ﱠ
ﺍﻟﺼﻐﻴﺮ( ﺇﻻ ﺃﻥ ﱡ
ﺎﻣ ِﺔ ﺑ ِ َﻌﺸﺮﺓ ِ ﺁﻻ ِ
َﻑ َﺣ َﺴﻨ َ ٍﺔ( 5ﻣﻊ ﺃﻧﻪ ﺍﻟﺘﺰﻡ 6ﺃﻧﻪ ﻻ ﻳﺬﻛﺮ َ )ﺍﻟﺼﻼﺓُ ﻓِﻲ ﺍﻟْﻌِ َﻤ َ
ﱠ :4
ﻓﻴﻪ ﺍﻟﻤﻮﺿﻮ َﻉ؛ ﺍﻧﺘﻬﻰ.
ﺟﻤ ُﻊ َﻣﻴْ َﻤﻨ َ ٍﺔ ،ﻭﻫﻮ :ﺧﻼﻑ ﻣﻦ{ ﻗِﺒﻞ } َﻣﻴﺎﻣِﻨﻪ ِ{ ْ}ﻭ{ﻛﺎﻥ }ﺇﺫﺍ ﻟَﺒِﺲ ﺛﻮﺑًﺎ ﻳﺒْﺘﺪِﺉ ْ
ﺴﺮﺓ؛ ﺃﻱ :ﻳَﺒْﺘﺪﺉ ﺑﻠﺒْﺲ ﺍﻟ ُﻌ ْﻀﻮ ﺍﻷﻳﻤﻦ ﺃ ّﻭﻻ؛ ﻷﻧﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻜﺮﻳﻢ ،ﻭﺍﻟﺘﻴ ّﻤﻦ ﺍﻟﻤﻴْ َ
َ
)ﺍﻟﺤ ْﻤﺪُ ﷲ ﺍﻟﱠﺬِﻱ ﻛ ََﺴﺎﻧِﻲ َﻣﺎ ﺃ ُ َﻭﺍﺭِﻱ({ ﺃﻱ :ﺃ َ ْﺳﺘُﺮ َ ﺳﺒﻖ }ﻭﻳﻘﻮﻝ: ﻓﻴﻪ َﻣﻨْﺪُﻭﺏ ﻛﻤﺎ َ
ٍ
ﺟﻤﺎﻝ، ﱠﺎﺱ({ ﺇﺫ ﻓﻲ ﻟُﺒْﺲ ﺍﻟﻠﺒﺎﺱ ﺟﻤﺎﻝٌ ﱡ
ﺃﻱ })ﺑِﻪ ِ َﻋ ْﻮ َﺭﺗِﻲَ ،ﻭﺃﺗ ََﺠ ﱠﻤﻞُ ﺑِﻪ ِ ﻓِﻲ ﺍﻟﻨ ِ
ﻭﻣﻦ ﺛﻢ َﺳﻤﺎ ُﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺯﻳﻨ ًﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ( ' & % $ﱪ 7ﻋﻠﻰ
ﻓﺴﺮﻭﻩ ،ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ76543ﱪ ﺍﻵﻳﺔ} 8ﻭﺇﺫﺍ ﻧ َﺰﻉ{ ﺛﻮﺑ َ ُﻪ }ﺧَ ﺮﺝ ﻣﺎ ﱠ
ﺳﺮﻩ ِ{ ﺟﻤﻊ َﻣﻴْﺴﺮﺓ ﺃﻱ :ﻳﺒﺘﺪﺉ ﺃ ّﻭﻻ ﺑﻨ َ ْﺰﻉ ﺍﻷﻳﺴﺮ؛ ﻷﻥ ﺇﺑْﻘﺎء ﺍﻟ ُﻌ ْﻀﻮ ﻓﻲ ﻣ ِ ْﻦ َﻣﻴﺎ ِ
ﺑﺎﺳﻤﻪ ﺑﻀ ّﺪﻫﺎ ﺍﻟﻴَﺴﺎﺭ }ﻭﺇﺫﺍ ﻟﺒﺲ ﺛ ْﻮﺑﺎ َﺟﺪﻳﺪًﺍ{ ﺳ ﱠﻤﺎﻩ ْ ﺍﻟﻤﻠﺒﻮﺱ ﻛﺮﺍﻣﺔٌ ،ﻭﺍﻟﻼﺋﻖُ ِ
ُ
ﺻﻨ ِ َﻊ ﻟ ُﻪ، ﺍﻟﺤ ْﻤ ُﺪ َﻛ َﻤﺎ َﻛ َﺴ ْﻮﺗَﻨِﻴﻪِْ ،
ﺃﺳﺄﻟ ُ َ
ﻚ َﺧﻴْ َﺮ ُﻩ َﻭ َﺧﻴْ َﺮ َﻣﺎ ُ ﻭﻗﺎﻝ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﻟ ََﻚ َ
ﻫﻮ :ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻤﺤﺪﺙ ﻋﻠﻲ ﺑﻦ ﺳﻠﻄﺎﻥ ﻣﺤﻤﺪ ،ﺃﺑﻮ ﺍﻟﺤﺴﻦ ،ﻧﻮﺭ ﺍﻟﺪﻳﻦ ،ﺍﻟﻬﺮﻭﻱ }{1
ﺍﻟﻤﻜﻲ ﺍﻟﺤﻨﻔﻲ ،ﺍﻟﻤﺸﻬﻮﺭ ﺑﻤﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ،ﻋﺎﻟﻢ ﻣﺸﺎﺭﻙ ﻓﻲ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﻠﻮﻡ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ
ﺍﻟﻜﺜﻴﺮﺓ) :ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ() ،ﻣﺮﻗﺎﺓ ﺍﻟﻤﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ() ،ﺟﻤﻊ ﺍﻟﻮﺳﺎﺋﻞ
ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ( .ﻭﻟﺪ ﻓﻲ ﻫﺮﺍﺓ ،ﻭﺭﺣﻞ ﺇﻟﻰ ﻣﻜﺔ ،ﻭﺍﺳﺘﻘﺮ ﺑﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗﻮﻓﻲ ﺳﻨﺔ 1014ﻫـ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﺼﻨﻮﻉ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ = ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﻐﺮﻯ( ،ﻟﻤﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ. }{2
ﺑﺎﻃﻞ -ﺍﻧﺘﻬﻰ. }{3
ﻭﻟﻴﺖ ﺷﻌﺮﻱ ﻟﻢ ﺧﺺ ﻫﻨﺎ ﺍﻟﺤﺪﻳﺚ ﻣﻊ ﺃﻥ ﺍﻟﺴﻴﻮﻃﻲ ﻧﻘﻞ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺘﻘﺪﻡ ﻛﺬﻟﻚ .ﻣﻨﻪ. }{4
ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﻣﺎ ﻳﺴﻤﻰ ﻋﻤﺎﻣﺔ ﻋﺮﻓﺎ ﻓﻠﻮ ﺻﻠﻰ ﺑﻘﻠﻨﺴﻮﺓ ﻭﻧﺤﻮﻫﺎ ﻻ ﻳﻜﻮﻥ ﻣﺼﻠﻴﺎ }{5
ﺑﻌﻤﺎﻣﺔ) .ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ.(297/4 : َ
ﻭﻗﺎﻝ ﺍﻟ ُﻘﺪُﻗﻲ :ﺇﻧﻤﺎ ﺍﻟﺘﺰﻡ ﺃﻥ ﻻ ﻳﺬﻛﺮ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻭﺿﺎﻉ .ﻓﺘﺄﻣﻞ .ﻣﻨﻪ. }{6
ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ .31 }{7
ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ .32 }{8
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 130
ﻭﺃﻋﻄﻰ ﻣﻨﺰﻭﻉ ﺛﻴﺎﺑﻪ ﻣﺴﻜﻴﻨﺎ.
ْ
ﻭﻛﺎﻥ ﻟﻪ ﻓﺮﺍﺵ ﻣﻦ ﺃﺩﻡ ﺣﺸﻮﻩ ﻟﻴﻒ ،ﻃﻮﻟﻪ :ﺫﺭﺍﻋﺎﻥ ،ﻭﻋﺮﺿﻪ :ﺫﺭﺍﻉ ﻭﺷﺒﺮ،
ﺰﻭﻉ ﺛِﻴﺎﺑﻪ{ ﺃﻱَ :ﻣﺎ ﻧَﺰ َﻋ ُﻪ ﺻﻨ ِ َﻊ ﻟ َ ُﻪ( }ﻭﺃ ْﻋ َﻄﻰ َﻣﻨْ َ ﻚ ﻣ ِ ْﻦ َﺷ ﱢﺮﻩ ِ َﻭ َﺷ ﱢﺮ َﻣﺎ ُ َﻭﺃ َ ُﻋﻮ ُﺫ ﺑ ِ َ
ﻗﻮﻝ: ﺲ ُ ﺃﻳﻀﺎ ﺇﺫﺍ ﻟَﺒ ِ َ ﻭﺭﺩ ْ
ﻓﻀﻠَﻪ ً }ﻣﺴﻜﻴﻨًﺎ{ ﻭﻫﻮ ﻳﺬﻛﺮ ﺛﻮﺍﺑ ُﻪ ،ﻭﻣ ّﻤﺎ َ ﺍﻟﺠﺪﻳﺪ ْﻟِﻠُﺒْﺲ َ
)ﺍﻟﺤ ْﻤ ُﺪ ﷲ ﺍﻟ ﱠ ِﺬﻱ َﻛ َﺴﺎﻧِﻲ َﻫﺬَﺍ َﻭ َﺭ َﺯﻗَﻨِﻴﻪِ ﻣ ِ ْﻦ َﻏﻴْﺮِ َﺣ ْﻮﻝ ﻣِﻨ ﱢﻲ َﻭﻻ ﻗُ ﱠﻮ َﺓ( ،ﻓﻘﺪ ﺻﺢ: َ
ﺫﻟﻚ ) ُﻏﻔ ِ َﺮ ﻟ َ ُﻪ َﻣﺎ ﺗ َ َﻘ ﱠﺪ َﻡ ﻣ ِ ْﻦ َﺫﻧْﺒِﻪِ َﻭ َﻣﺎ ﺗَﺄَ ﱠﺧ َﺮ(. ﺃ َ ّﻥ َﻣ ْﻦ َ
ﻗﺎﻝ َ
ﺍﻟﺨ ْﻤﺴ ُﺔ ،ﻓﻴﻜﻮﻥَ :ﻭﺍﺟﺒًﺎ ﺍﻷﺣﻜﺎ ُﻡ َﺗﺘﻤﺔ :ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎء :ﺗ َ ْﺠﺮِﻱ ﻓﻲ ﺍﻟﻠﺒﺎﺱ ْ ّ
ﺍﻟﻌ ْﻮﺭ َﺓ ﻋﻦ ﺍﻟ ُﻌﻴﻮﻥ؛ﻓﺎﻟﻮﺍﺟﺐ :ﻣﺎ َﺳﺘﺮ َ ُ ﺒﺎﺣﺎ،ﻜﺮﻭ ًﻫﺎ ﻭ ُﻣ ً ﻭﻣ ُ
ﺮﺍﻣﺎ َ ﻭﺣ ً
ﻭﻣﻨْﺪﻭﺑًﺎ َ َ
ﺣﻖ ﺮﺭ؛ ﻭﻫﻮ ّ ﺍﻟﺤ ﱠﺮ ﻭﺍﻟﺒَ ْﺮﺩ ﻭﻳَﺪْﻓﻊ ﱠ
ﺍﻟﻀ َ ﻭﺍﻟﻤﻨﺪﻭﺏ :ﻣﺎ ﻳَﻘﻲ َ
ُ ﻭﻫﻮ ﺣﻖﱡ ﺍﷲ ﺗﻌﺎﻟﻰ،
ﻌﺔ ،ﻭﺍﻟﻤﺤ ﱠﺮﻡ: ﻟﻠﺠ ْﻤ ِ
ﺴﻦ ﻟﻠﻌِﻴﺪ ،ﻭﺍﻷﺑﻴﺾ ُ ﺍﻟﺤ ُ ﺍﻟﺜﻮﺏ َُ ﺍﻵﺩﻣﻲ ﻓﻠﻪ ﺗﺮﻛُﻪ ،ﻭﻣﻨﻪ: ّ
ﻭﺍﻟﻤﻜﺮﻭﻩ :ﻛﻠﺒْﺲ
ُ ﺲ،ﻭﺭﺍﺟﻌﺎ ﻟﺴﻨ ﱠﺔ ﺍﻟﻠﺒْ ِ ً ﻟﻠﻤﻠﺒُﻮﺱ
ﻭﺭﺍﺟﻌﺎ َ ً ﻭﺧﺎﺻﺎ ًّ ﻳﻜﻮﻥ ﻋﺎ ًّﻣﺎ
ﻭﺍﻟﻤﺒﺎﺡ :ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ. ُ ﺍﻟﺸﻬﺮﺓ، ﻭﻟﺒﺎﺱ ّ
ِ ﻟﻠﻐﻨﻲ، ّ ﺍﻟﺨﻠ ِ ِﻖ ً
ﺩﺍﺋﻤﺎ َ
ِ
ﺍﺳﻢ ﻟِﻤﺎ ﻳ ُ ْﻔﺮﺵ، ﺑﻜﺴﺮ ﺃﻭﻟﻪ -ﺑﻤﻌﻨﻰ ﻣﻔﻌﻮﻝٌ ، }ﻭﻛﺎﻥ ﻟﻪ ﻓِﺮﺍﺵ{ ﻓﻌﺎﻝ ْ -
ﻭﻛﺬﺍ ﻟﺒﺎﺱ ﻛﻤﺎ ﻣ ّﺮ }ﻣ ِ ْﻦ ﺃ َ َﺩﻡ{ -ﺑﻔﺘﺤﺘﻴﻦ -ﺟﻤﻊ ﺃ َﺩ َﻣﺔ ﺃﻭ ﺃﺩِﻳ ٍﻢ ،ﻭﻫﻮ :ﺍﻟﺠﻠ ُﺪ
ﺑﺎﻋﺘﺒﺎﺭ ﻟ َ ْﻔﻈﻪ
}ﺣﺸْ ُﻮﻩ{ ﺍﻟﻀﻤﻴﺮ ﻟﻸﺩﻡِ ْ ﺍﻷﺣﻤﺮ ﺃﻭ ُﻣ ْﻄﻠﻖ ﺍﻟ ِﺠ ْﻠﺪ ،ﺃﻗﻮﺍﻝٌ َ ُ ﺍﻟﻤﺪﺑُﻮﻍ ﺃﻭ َ
ﻴﻒ{ ﺃﻱ :ﻣِﻦ ﻟﻴﻒ ﺍﻟﻨﺨْ ﻞ؛ ۊﺇﻥ ﻛﺎﻥ ﻣﻌﻨﺎ ُﻩ َﺟ ْﻤ ًﻌﺎ ،ﻓﺎﻟﺠﻤﻠﺔ :ﺻﻔﺔ ﻷﺩﻡ }ﻟ ِ ٌ
ﻭﻳﺆﺧﺬ ﻣﻦ ﻫﺬﺍ :ﺃﻥ ﺍﻟﻨﻮﻡ َ ﺍﻟﻤﻌﺮﻭﻑ ِﻋﻨْﺪ ُﻫ ْﻢ.
ُ ﺍﻟﻜﺜﻴﺮ ﺑﻞ
ُ ﻗﺸﺮﻩ؛ ﻷﻧﻪ ُ ﺃﻱ:
ﻮﺍء ﻛﺎﻥ ﻣﻦ ﺃ َﺩﻡ ﺃﻭ ﻏﻴﺮﻩ ﺍﻟﻤﺤﺸ ﱢﻮ ﻭﺍﺗّﺨﺎ َﺫﻩ ﻻ ﻳُﻨﺎﻓﻲ ﺍﻟﺰﻫ َﺪَ ،ﺳ ٌ ْ ﻋﻠﻰ ﺍﻟﻔِﺮﺍﺵ
ﻭﺍﻟﻠﻴﻒ ﻟﻴْﺴﺖ ﺷﺮﻃﺎ ،ﺑﻞ ﻷﻧﻬﺎ ﺍﻟﻤﺄﻟﻮﻓ ُﺔ َ ﻏﻴﺮﻩ؛ ﻷﻥ َﻋﻴْﻦ ﺍﻷ َﺩﻡ ﻴﻒ ﺃﻭ ُ َﺣﺸْ ُﻮﻩ ﻟ ِ ٌ
ﺍﻟﻜﺴﻞُ ، ﺄﻟﻮﻑ ُﻣﺒﺎﺡ ،ﻧ َ َﻌﻢ؛ ﺍﻷ ْﻭﻟﻰ ﻟﻤﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﻓﻴﻠﺤﻖُ ﺑﻪ ﻛﻞﱠ َﻣ ٍ ﻋﻨﺪﻫﻢ؛ َ
َ
ﻇﺎﻫﺮ
ٌ ﻭﻣﻴْ ُﻞ ﻧﻔﺴﻪ ﺇﻟﻰ ﺍﻟ ﱠﺪ َﻋ ِﺔ ﻭﺍﻟﺘ َﱠﺮﻓﻪ ﺃﻥ ﻻ ﻳُﺒﺎﻟِﻎ ﻓﻲ َﺣﺸْ ﻮ ﺍﻟﻔﺮﺍﺵ؛ ﻷﻧﻪ َﺳ ٌ
ﺒﺐ َ
ﻓﻲ ﻛﺜﺮﺓ ﺍﻟﻨﻮﻡ ﻭﺍﻟ َﻐ ْﻔﻠﺔ } ُﻃﻮﻟ ُﻪ {:ﺃﻱ :ﺍﻟﻔﺮﺍﺵ }ﺫِﺭﺍﻋﺎ ِﻥ ،ﻭ َﻋ ْﺮﺿ ُﻪ :ﺫﺭﺍﻉ ﻭﺷﺒْ ٌﺮ{
ِ1
ﺑﺘﻮﺳﻌﺔ ﺍﻟﻔﺮﺍﺵ ﻛﻤﺎ ﻫﻮ ﺩﺃﺑُﻪ ﻓﻲ ُﺣﻈﻮﻅ ﺍﻟﻨﻔﺲ. َ ﻭﻓﻴﻪ َﻋﺪﻡ ُﻣﺒﺎﻻﺗﻪ
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﺒﺎﺳﻪ €
131
ﻭﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺒﺎء ﺗﻔﺮﺵ ﻟﻪ ﺣﻴﺜﻤﺎ ﺗﻨﻔﻞ ،ﻭﻛﺎﻥ ﻳﻨﺎﻡ ﻋﻠﻰ
ﺍﻟﺤﺼﻴﺮ ﻟﻴﺲ ﺗﺤﺘﻪ ﺷﻲء.
ُﻔﺮﺵ ﻟﻪ{ ﺃﻱ: ﻣﻦ ﺍﻷ ْﻛ ِﺴﻴﺔ} 1ﺗ َ
ﺿ ْﺮﺏ َ ﺍﻟﻌﻴْﻦ َ -
}ﻭ{ﻛﺎﻥ }ﻟﻪ َ €ﻋﺒﺎء{ -ﺑ َﻔﺘْﺢ َ
2
ﺼﻠﻰ
ﺍﻟﻨﻔﻞ ،ﻭﻓﻴﻪ َﺟﻮﺍﺯ ﺑ َ ْﺴﻂ ﺍﻟ ُﻤ َ
َ ﺻﻠﻰ }ﺣﻴْﺜﻤﺎ ﺗﻨ ّﻔﻞ{ ﺃﻱَ :
ﻳُﺒْ َﺴﻂُ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ َ
ﻟﻠﺘﻮﺍﺿﻊ ﺃ ْﻭﻟﻰ.
ُ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼ ُﺓ 3ﻋﻠﻰ ﺍﻷﺭﺽ
ﺴﻂ ﻓﻲ ﺼﺐ ﻭﻳُﺒْ ُ ﺍﻟﺤﺼﻴﺮ{ ﻭﻫﻮ :ﻣﺎ ﻳُﺘﺨﺬ ﻣِﻦ ﻧﺤﻮ :ﺍﻟ َﻘ َ }ﻭﻛﺎﻥ ﻳَﻨﺎﻡ ﻋﻠﻰ َ
ﺍﻟﺤﺼﻴﺮ ﻣِﻦ ﻟِﺒْ ٍﺪ ﺃﻭ ﻧﺤﻮﻩِ ،ﻓﻘﺪ ﻏﻴﺮ َ ﺍﻟﺪﺍﺭ ﻭﺍﻟﻤﺴﺎﺟﺪ }ﻟﻴﺲ ﺗﺤﺘﻪ ﺷﻲ ٌء{ ﺃﻱُ :
ﻭﺭﺩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ÷} :ﺃﻧﻪ ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﻨﺒﻲ €ﻭﻫﻮ ﻧﺎﺋﻢ ﻋﻠﻰ َﺣﺼﻴ ٍﺮ ﺃﺛﱠﺮ
ﻴﻚ ﻳﺎ َﻋﺒْ َﺪ ﺍﷲ؟( ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ )ﻣﺎ ﻳُﺒْ ِﻜ َ
ﻓﻲ َﺟﻨْﺒﻪ ﻓﺒَﻜﻰ ،ﻓﻘﺎﻝ َ :€
ﺍﻟﺤﺼﻴﺮ ﻗﺪ ِ
ﻭﺍﻟﺤﺮﻳﺮ ﻭﺃﻧﺖ ﻧﺎﺋﻢ ﻋﻠﻰ ﻫﺬﺍ َ ﺼﺮ 5ﻳَﻨﺎ ُﻣﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻳﺒﺎﺝ َ ﻛ ْﺴﺮﻯ 4ﻭﻗَﻴْ َ
ﻚ ﻳَﺎ َﻋﺒْ َﺪ ﺍﷲ؛ ﻓَﺈ ﱠﻥ ﻟ َ ُﻬ ْﻢ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﻭﻟَﻨَﺎ ﺍﻵ ِﺧ َﺮﺓُ({.
ﺑﺠﻨْﺒﻚ ،ﻓﻘﺎﻝ) :ﻻَ ﺗَﺒْ ِ ﺃﺛ ﱠ َﺮ َ
ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻭﺗَﺮﻙ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ُ ﻭﺍﻋﻠﻢ :ﺃﻧﻪ €ﻛﺎﻥ ﻗﺪ ﺃﺧ َﺬ ﻣِﻦ ﺍﻟﻔﺮﺍﺵ ﻣﺎ
ﻒَ ،ﻭﺍﻟ ﱠﺮﺍﺑ ِ ُﻊ ﺍﺵ ﻟِﻠﻀﱠ ﻴ ِ
ْ ﺍﺵ ﻟِﻠ ﱠﺮ ُﺟ ِﻞ َﻭﻓ ِ َﺮ ٌ
ﺍﺵ ﻻ ْﻣ َﺮﺃﺗِﻪِ َﻭﻓ ِ َﺮ ٌ ﺫﻟﻚ ،ﺭﻭﻯ ﻣﺴﻠﻢ) :ﻓ ِ َﺮ ٌ
ﺇﺳﺮﺍﻑ ﻳُﺘ ﱠﺨﺬ ﻟﻠﺨُ ﻴﻼء ِ ﻭﺍﻟﻤﺒﺎﻫﺎﺓ ،ﻭﻫﻮ ﻓَ ِ ْﻌ ُﻞ ﺍﻟﺸﻴﻄﺎﻥ، ٌ ﻟِ ﱠ
ﻠﺸﻴْﻄَ ﺎ ِﻥ( ،ﻳﻌﻨﻲ 6:ﺇﻧﻪ
ﻓﺮﺍﺵ ﻭﺍﺣﺪٍ؛ ٍ ﺍﻟﺴﻨ َﺔ ﺑَﻴﺎﺗﻪ ﻣﻌﻬﺎ ﻓﻲ ﻭﺗﻌﺪﱡﺩ ﺍﻟﻔﺮﺍﺵ ﻟﻠﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻻ ﻳُﻨﺎﻓﻲ ﺃﻥ ﱡ
ﻗﻂ، ﺮﺽ .ﻭﻳُﺮﻭﻯ :ﺃﻧﻪ €ﻣﺎ ﻋﺎﺏ ُﻣ ْﻀ َﺠﻌﺎ ﱡ ﻷﻧﻬﻤﺎ ﻗﺪ ﻳ َ ْﺤﺘﺎﺟﺎﻥ ﻟﺬﻟﻚ ﻟﻨﺤﻮ َﻣ ٍ
ِ
ﺑﺎﻟﻠﺤﺎﻑ.8 ﻄﺠﻊ ﻋﻠﻴﻪ ﻭﺇﻻ ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺗ َ َﻐ ﱠﻄﻰ ﺵ ﻟﻪْ 7
ﺍﺿ َ ﺇﻥ ﻓُﺮِ َْ
ﺍﻷﻛﺴﻴﺔ -ﺟﻤﻊ ﻛﺴﺎء. }{1
ﺍﻟ ُﻤﺼﻠﻰ -ﺑﻔﺘﺢ ﺍﻟﻼﻡ .ﻣﻨﻪ. }{2
ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ -ﺑﻼ ﺑﺴﻂ ﺷﻲء .ﻣﻨﻪ. }{3
ﻛِ ْﺴﺮﻯ -ﻣﻠﻚ ﻓﺎﺭﺱ. }{4
ﺼﺮ -ﻣﻠﻚ ﺍﻟﺮﻭﻡ. ﻗﻴْ َ }{5
ﻳﻌﻨﻲ -ﻣﻦ ﻛﻮﻧﻪ ﻟﻠﺸﻴﻄﺎﻥ .ﻣﻨﻪ. }{6
ﻟﻪ -ﺷﻲء. }{7
ﻫﺬﺍ ِﺷﻌﺮ ﻓﺎﻃﻤﺔ ﻋﻠﻰ ﻗﺒْﺮ ﺍﻟﻨﺒﻲ :€ }{8
ﺍﻟﻮﺛﻴﺮِ ِ
ﺍﻟﻔﺮﺍﺵ َ ﻨﻢ ﻋﻠﻰ ﺮﻳﺮ َ ...ﻭﻟ َ ْﻢ ﻳ َ ْ ﻳَﺎ َﻣ ْﻦ ﻟ َ ْﻢ ﻳَﻠﺒَﺲ َ
ﺍﻟﺤ َ
ﺍﻟﺸﻌِﻴﺮ
ﻟﻢ ﻳَﺸْ ﺒ َ ْﻊ ﻣ ِ ْﻦ ﺧُ ﺒْﺰِ ﱠﺧﺮﺝ َﻋﻦ ﺍﻟ ﱡﺪﻧ ْﻴﺎ َ ...ﻭ ْ
ﻳﺎ َﻣ ْﻦ َ
ﺍﻟﺴﻌﻴﺮ .ﺗﻢ.
ﻨﻢ ﻣ ْﻦ ﺧ ْﻮﻑ ﱠ ِ ﺍﻟﺴﺮﻳﺮ ...ﻳﺎ َﻣ ْﻦ ﻟﻢ ﻳ َ ْ ﺍﻟﺤﺼﻴﺮ ﻋﻠﻰ ﱠ ﺘﺎﺭ َ ﻳﺎ َﻣ ْﻦ ﺍﺧْ َ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 132
‰iÊ^~â<·^Èe<ª<ÿí
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ ﻭﺃﺳﺨﺎﻫﻢ ،ﻭﻛﺎﻥ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ
ﻛﺎﻟﺮﻳﺢ ﺍﻟﻤﺮﺳﻠﺔ...................................
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎﻥ َﺳﺨﺎﻭﺗﻪ ِ{ €
ﺍﻟﺠﻮ ُﺩ ،ﻭﻫﻮ ﺇﻋﻄﺎ ُء ﻣﺎ ﻳَﻨْﺒﻐﻲ ﻟ ِ َﻤ ْﻦ ﻳﻨﺒﻐﻲ ،ﻭﺑﻌﻀﻬﻢ ﻭﺍﻟﺴﺨﺎ ُءُ :
ﱠ ﺨﺎﻭ ُﺓ
ﺍﻟﺴ َﱠ
ﺼﻞ؛ ﻟﻴﺲ ﻫﺬﺍ َﻣﺤﻠﱠﻪ.1 ﻓَ ﱠﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻓَ ﱠ
ُ
ﺃﺷﺮﻑ ﻧﻔﺴﻪ €ﻭﺳﺒﺐ ﺫﻟﻚ :ﺃﻥ َ ُ ﺨﺎﻫ ْﻢ{
ﻭﺃﺳ ُﺃﺟ َﻮ َﺩ ﺍﻟﻨﺎﺱ ْ}ﻭﻛﺎﻥ ْ €
ﺃﺣﺴﻦ ﺍﻷﻓﻌﺎﻝ، ﻭﻣ ْﻦ ﻫﻮ ﻛﺬﻟﻚ ﻓﻔ ْﻌﻠ ُ ُﻪ ْ ﺰﺟﺔَ ، ﺍﻟﻨﻔﻮﺱ ،ﻭﻣ ِ َ
ﺰﺍﺟ ُﻪ ﺃﻋﺪﻝ ﺍﻷ ْﻣ َ
ﺍﻟﻨﺎﺱ ﺃﻱ :ﻷﻥ ُﺟﻮ َﺩ ُﻩ ِ ﻭﻣ ْﻦ ﻫﻮ ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺃﺟﻮ َﺩ ﺃﺣﺴﻦ ﺍﻷﺧﻼﻕَ ، ُ ﻭﺧُ ﻠﻘ ُﻪ
ﻳﻘﺼ ْﺮ ﻋﻠﻰ ﻧﻮﻉ؛ ﺑﻞ ﻛﺎﻥ ﺑﺠﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺠﻮﺩ ،ﻣِﻦ ﺑَﺬﻝ ﺍﻟﻌِﻠﻢ ﻭﺍﻟﻤﺎﻝ، ﻟﻢ ُ
ﻭﺑﺬﻝ ﻧﻔﺴﻪ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪِ ،ﻭﻫﺪﺍﻳﺔ ﻋﺒﺎﺩﻩِ ،ﻭﺇﻳﺼﺎﻝ ﺍﻟﻨﻔﻊ ﺇﻟﻴﻬﻢ
ﺟﺎﻫﻠﻬﻢ ،ﻭﻗﻀﺎء ِ َﺣﻮﺍﺋﺠﻬﻢ، ِ ﻭﻭ ْﻋﻆ
ﻬﻢَ ، ﻜﻦ ،ﻣﻦ ﺇﻃﻌﺎﻡ ﺟﺎﺋﻌِ ْ ﺑﻜﻞ ﻃﺮﻳ ٍﻖ ﺃ ْﻣ َ
ﻭﺗَﺤ ﱡﻤﻞ ﺃﺛﻘﺎﻟﻬِ ْﻢ ،ﻭﻛﺎﻥ ُﺟﻮ ُﺩﻩ ﻛﻠﱡﻪ ﷲ ﺗﻌﺎﻟﻰ؛ ﻭﻓﻲ ﺍﺑْﺘﻐﺎء َﻣ ْﺮﺿﺎﺗﻪِ ،ﻭﻛﺎﻥ ﻳ ُ ْﺆﺛﺮ
ِ
ﺍﻟﻤﻠﻮﻙ، ﺇﻳﺜﺎﺭﺍ ﻟ ِ َﻤﻠِﻚ
ً ُ
ﺍﻟﻤﻠﻮﻙ - ﻋﻠﻰ ﻧﻔﺴﻪِ ﻭﺃﻭﻻﺩﻩِ ،ﻓﻴُ ْﻌﻄﻲ َ -ﻋ ً
ﻄﺎء ﻳ َ ْﻌﺠﺰ ﻋﻨﻪ
ﻌﻴﺶ ﻭﺍﻟﺴﻠﻮﻙ ،ﻭﻳ َ ُ ﱡ ﺄﺳﻰ ﺑﻪ َﻣ ْﻦ ﺑ َ ْﻌ َﺪﻩ ﻣﻦ ﺍﻟﺨﻠﻔﺎء ﻭﺍﻟﻤﻠﻮﻙ ﻭﺃﻫﻞ ﺍﻟﺮﻳﺎﺿﺔ ﻭﻟﻴﺘَ ّ
ﻧﺎﺭ ﺑﺎﻻﻛﺘﻔﺎء ﺶ ﺍﻟﻔﻘﺮﺍء ،ﻓﺮﺑﻤﺎ ﻣﺮ ﻋﻠﻴﻪ ﺍﻟﺸﻬﺮﺍ ِﻥ ﻻ ﻳُﻮﻗ ُﺪ ﻓﻲ ﺑَﻴﺘﻪ ٌ ﻓﻲ ﻧ َ ْﻔﺴﻪِ َﻋﻴْ َ
ﺍﻟﺠﻮﻉ ،ﻛﻞ ﺫﻟﻚ ﻻ ِ
ﺍﻟﺸﺮﻳﻒ ﻣ ِ َﻦ ُ ﺠﺮ ﻋﻠﻰ ﺑﻄﻨﻪ ﺍﻟﺤ َ
ﺑﺎﻟﺘﻤﺮ ﻭﺍﻟﻤﺎء ،ﻭﺭﺑّﻤﺎ َﺭﺑﻂَ َ
ﻘﺼ ُﻪ ﻋﻦ ﻣﺮﺗَﺒﺘﻪ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﺑﻞ ﻫﻮ ُﺭ ْﻓ َﻌ ٌﺔ ﺑﻬﺎ ﻓ َ ّﻀﻠَﻪ ﺍﷲ ﺗﻌﺎﻟﻰ. ﻳﻨْ ُ
ﺍﻟﻤﺮﺳﻠﺔ ِ{ -ﺑﻔﺘﺢ ﺍﻟﺴﻴﻦ -ﺃﻱ :ﺍﻟ ُﻤ ْﻄﻠَﻘﺔ،
َ }ﻭﻛﺎﻥ 2ﻓﻲ ﺷﻬﺮ َﺭﻣﻀﺎﻥ ﻛﺎﻟ ﱢﺮﻳﺢ
ﻣﺎء،
ﺍﻟﺴﺤﺎﺏ ،ﻭﺇ ْﻣﻼﺋﻬﺎ ً ﺃﺳﺮ ُﻉ ﻣﻨﻬﺎ ،ﻓﻲ ﻧﺸْ ﺮ ﱠ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻓﻲ ﺍﻹﺳﺮﺍﻉ ﺑﺎﻟﺠﻮﺩ ْ
ﺃﻱ :ﻣﺤﻞ ﺑﻴﺎﻥ ﺍﻟﻔﺮﻕ؛ ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺿﻊ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺭ .ﻣﻨﻪ. }{1
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺳﺨﺎﻭﺗﻪ €
133
ﻻ ﻳﻤﺴﻚ ﺷﻴﺌﺎ ،ﻓﻤﺎ ﺭﺩ ﺳﺎﺋﻼ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺇﻻ ﺃﻋﻄﺎﻩ ،ﻭﺣﻤﻞ ﺇﻟﻴﻪ ﺗﺴﻌﻮﻥ
ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻓﻮﺿﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺤﺼﻴﺮ ،ﺛﻢ ﻗﺎﻡ ﺇﻟﻴﻬﺎ ﻓﻘﺴﻤﻬﺎ ﺣﺘﻰ ﻓﺮﻍ ﻣﻨﻬﺎ،
ﻭﻗﺎﻝ ﻟﺴﺎﺋﻞ...................................:
ﺴﻚ ﺷﻴﺌﺎ{ ﻟﻨ َ ْﻔﺴﻪ ،ﻭﺃﻣﺎ ﻟﻌﻴﺎﻟﻪ ﻭﺑﺴ ِﻄﻬﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺭﺽ ،ﻓﻤﻦ ﺛﻢ ﻛﺎﻥ }ﻻ ﻳُ ْﻤ ِ
َْ َ
ٍ
ﻮﺕ َﺳﻨﺔ؛ ﻟﻜﻦ ﻛﺎﻥ ﻳُﺨﺮﺝ ﻣﺎ ﺍ ﱠﺩﺧﺮ ﻟﻬﻢ ﻟﺸﻲء ﻧَﺎﺑ َ ُﻪ ﻛﻤﺎ ﻣ ﱠﺮ. ﺧﺮ ﻟﻬﻢ ﻗ ُ َ ﻓﻜﺎﻥ ﻳ َ ّﺪ ُ
ﺑﺠﻮﺩﻩ ﺑﺎﻟﻤﺮﺳﻠﺔ :ﻟﻺﺷﺎﺭﺓ ﺇﻟﻰ َﺩ َﻭﺍﻡ ُﻫﺒﻮﺑﻬﺎ ﺑﺎﻟﺮﺣﻤﺔ ،ﻭﻋﻤﻮﻡ ﺍﻟﻨﻔﻊ ُ َ ﻭﺍﻟﺘ ْﻌﺒﻴﺮ
ﺖ ﻋﻠﻴﻪ ،ﻭﺣﻜﻤ ُﺔ ﺍﺯﺩﻳﺎﺩ ُﺟﻮﺩﻩ ﻓﻲ ﺷﻬﺮ ﺍﻟﻤﺮﺳﻠ ُﺔ َﺟ َ
ﻤﻴﻊ ﻣﺎ ﻫﺒّ ْ َ ﻳﺢ
ﻛﻤﺎ ﻳ ُﻌ ﱡﻢ ﺍﻟ ﱢﺮ ُ
ﺭﺃﺕ ،ﻭﻻ ﺃ ُ َ
ﺫﻥ ﻟﻴﻠﺔ ﻣﻨﻪ ﺑﻤﺎ ﻻ َﻋﻴْ َﻦ ْﻛﻞ ٍ ﺭﻣﻀﺎﻥ :ﺃﻧﻪ €ﻛﺎﻥ ﻳﺄﺗﻴﻪ ﺟﺒﺮﺍﺋﻴﻞُ ﱠ
ﻣﻮﺍﻫﺒﻪِ ﻭﻋﻄﺎﻳﺎﻩ ﻛﻤﺎ ﻘﺴ َﻤﺔ ِﺖ ،ﻭﻻ َﺧ َﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑ َ َﺸ ٍﺮ ،ﻭﻣﻨﻪ ﺃﻧﻪ ﺍﻟﻤﺘﻮﻟﱢﻲ ﻟ ِ ْ ﺳﻤﻌ ْ
َ
ٍ
ﻭﺃﻳﻀﺎ :ﺇﺫﺍً ﺍﻷﺟﻮﺩﻳّﺔ.
ﺟﺐ ﺫﻟﻚ ﻧﻬﺎﻳ َﺔ ْ ﻗﺎﻝ) :1ﺇﻧ ﱠ َﻤﺎ ﺃﻧَﺎ ﻗَﺎ ِﺳ ٌﻢ َﻭﺍﷲ ُ ُﻣ ْﻌﻂ( ،ﻓﺄ ْﻭ َ
ﻓﻴﺾ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺗﺠ ّﺪ َﺩ ﺧُ ﻠﻘ ُﻪ 2ﺑﺄﺧﻼ ِﻕ َﺭﺑﱢﻪَ ،ﻭﺃ ُ َ
َ ﺟﺎﺋ َ ُﻪ ﺟﺒﺮﺍﺋﻴﻞ ﻭ َﻋﺮﺽ ﻋﻠﻴﻪ
ﺑﻤ ْﻦ ﻫﻮ ُﻣﺘَﺨﻠﱢ ٌﻖ ﺑﺨُ ﻠﻖ ﺍﷲ -ﺃﻱ :ﺍﻟﺼﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺇﻣﺴﺎﻙ ﻓﻨﺎﺳﺐ ََ ﻏﺎﻳﺔ ُﺟﻮﺩﻩِ،
ﺍﻟﻌﺎﻟﻤﻴﻦ،
َ ﻟﺤﻖ ﺇﻛﺮﺍﻣﻪِ ﻋﻠﻰ
ﺃﺩﺍء ﱢ ﻋﻦ ﺍﻷﻗﺬﺍﺭ -ﺗﺨﻠﱡ ُﻘﻪ ﺑﺬﻟﻚ ﺍﻟﺨﻠﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺠﻮﺩ ً
ﺑﻤﺰﻳﺪ ﻭﺃﻣﺮ ُﻫ ْﻢ َ ِ ﻣﻀﺎﻥ َﻣ ﱠ
ُ ﻭﻣِﻦ ﺛﻤﺔ ﻛﺎﻥ َﺭ
ﺤﻞ ﺇﻓﺎﺿﺔ ﺭﺣﻤﺔ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﺒﺎﺩﻩَ ،
ﺤﺘﺎﺟﻴﻦ ،ﻭﺍﻟﺘﻮ ِﺳ َﻌ ِﺔ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ ﻭﺍﻷﻗﺎﺭﺏِ ﻭﺍﻟ ُﻤﺤﺒّﻴﻦ. َ ﺍﻹﻧﻔﺎﻕ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟ ُﻤ
}ﻓﻤﺎ َﺭ ّﺩ ﺳﺎﺋﻼ ﻋﻠﻰ ﺍﻹﺳﻼﻡ{ ﺃﻱ :ﻣﻌﻪ }ﺇﻻ ﺃﻋﻄﺎ ُﻩ{ ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺟﺎﺑﺮ
ﻗﻂ ﻓﻘﺎﻝ :ﻻَ{ ﺃﻱ :ﺑﻞ ﺇﻣﺎ ﺃﻥ ﻳ ُ ْﻌﻄﻴ ُﻪ ﺃﻭ ÷} :ﻣﺎ ُﺳﺌِﻞ ﺭﺳﻮﻝ ﺍﷲ َ €ﺷﻴْﺌًﺎ ﱡ
ﺇﻥ ﻗَﻨﻊ ﺑﻪ ﺍﻟﺴﺎﺋﻞ، ﻳﺴﻜﺖ ْ َ ﻣﻦ ﺍﻟﻘﻮﻝ ﻓﻴَﻌِﺪُﻩ ،ﺃﻭ ﻳ َ ْﺪ ُﻋ َﻮ ﻟﻪ ﺃﻭ
ﺴﻮﺭﺍ َ
ﻳﻘﻮﻝَ ﻟﻪ َﻣﻴْ ً
ﻓﻤﻌﻨﻰ - 3ﺇﻻ ﺃﻋﻄﺎﻩ -ﺃﻱ :ﺇﻥ ﻛﺎﻥ 4ﻋﻨﺪﻩ ﻣﺎ َﺳﺄﻟ ُﻪ ﻭﺳﺎﻍ ﺍﻹﻋﻄﺎ ُء ﺃﻋﻄﺎ ُﻩ؛ ﻭﺍﷲ
ﻒ ﺩ ِ ْﺭ ٍ
ﻫﻢ، ﺃﻋﻠﻢ } َﻭ ُﺣﻤﻞ ﺇﻟﻴﻪ{ ﺃﻱ :ﺟﺎء ﺇﻟﻴﻪ ﻣﺤﻤﻮﻻ ﻣ ِ َﻦ ﺍﻟﺒﻼﺩ }ﺗ ِ ْﺴ ُﻌﻮﻥ ﺃَﻟ ْ َ
ﻓﺮﻍ ﻣﻨﻬﺎ ،ﻭﻗﺎﻝ ﻟﺴﺎﺋﻞ{: ﺍﻟﺤﺼﻴﺮ ،ﺛﻢ ﻗﺎﻡ ﺇﻟﻴﻬﺎ ﻓ َﻘﺴ َﻤ َﻬﺎ ﺣﺘﻰ َ ﻓ َﻮﺿ َﻌ َﻬﺎ ﻋﻠﻰ َ
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﺃﻱ :ﺗﺨﻠﻘﻪ. }{2
ﻓﻤﻌﻨﻰ -ﻣﺒﺘﺪﺃ. }{3
ﺇﻥ ﻛﺎﻥ -ﺧﺒﺮ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 134
)ﻣﺎ ِﻋﻨْ ِﺪﻱ َﺷ ْﻲ ٌء َﻭﻟ َ ِﻜ ِﻦ ﺍﺑْﺘَ ْﻊ َﻋﻠَ ﱠﻲ ،ﻓَﺈﺫَﺍ َﺟﺎﺋَﻨَﺎ َﺷ ْﻲ ٌء ﻗ ََﻀﻴْﻨَﺎ ُﻩ( ،ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ
َ
ﺍﷲ ﻋﻨﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻣﺎ ﻛﻠﻔﻚ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻻ ﺗﻘﺪﺭ ﻋﻠﻴﻪ؟! ﻓﻜﺮﻩ ﺍﻟﻨﺒﻲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺭﺟﻞ :ﺃﻧﻔﻖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻻ ﺗﺨﻒ ﻣﻦ ﺫﻱ
ﺍﻟﻌﺮﺵ ﺇﻗﻼﻻ ،ﻓﺘﺒﺴﻢ ﺍﻟﻨﺒﻲ؛ ﻭﻋﺮﻑ ﺍﻟﺴﺮﻭﺭ ﻓﻲ ﻭﺟﻬﻪ.
ﻭﻛﺎﻥ ﻻ ﻳﻤﺴﻚ ﻋﻨﺪﻩ ﺩﻳﻨﺎﺭﺍ ﻭﻻ ﺩﺭﻫﻤﺎ ،ﻭﺇﻥ ﻓﻀﻞ ﻭﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﻌﻄﻴﻪ
ﺇﻳﺎﻩ؛ ﻭﻓﺎﺟﺎﺋﻪ ﺍﻟﻠﻴﻞ ﻟﻢ ﻳﺄﻭ ﺇﻟﻰ ﻣﻨﺰﻟﻪ ﺣﺘﻰ ﻳﺒﺮﺃ ﻣﻨﻪ ﺇﻟﻰ ﻣﻦ ﻳﺤﺘﺎﺝ......،
ﺟﺎء ﺑﻌﺪ ﻣﺎ ﻧﻔ َﺪ ﻣﺎ ﺑِﻴَﺪﻩ }) َﻣﺎ ﻋِﻨْﺪِﻱ َﺷ ْﻲ ٌءَ ،ﻭﻟَ ِﻜﻦْ ِ ﺍﺑْﺘَ ْﻊ({ -ﺑﻤﻮﺣﺪﺓ ٍ ﺛﻢ ﺗﺎء
ﻓ ْﻮﻗﻴّﺔ ﺃﻱ :ﺍﺷﺘﺮِ ﺷﻴﺌًﺎ ﺑﺜﻤ ٍﻦ ﻓﻲ ﺍﻟﺬ ّﻣﺔ }) َﻋ َﻠ ﱠﻲ({ ﺃﺩﺍﺅﻩ ﺃﻱَ )} :ﻓﺈ َﺫﺍ َﺟﺎﺋَﻨَﺎ ﺷَ ْﻲ ٌء
ﺃﻋﻄﻴﺘَ ُﻪ ﻗﺒْﻞُ }ﻭﻣﺎ َﻗ َﻀﻴْﻨَﺎ ُﻩ({ ﻋﻨﻚ ﻣﻨﻪ }ﻓﻘﺎﻝ ﻋﻤﺮ ÷ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛{ ﻗﺪ ْ
ﺘﻚ َﺩﻳْﻨًﺎ؟! }ﻓﻜﺮ َﻩ ﺍﻟﻨﺒﻲ ﻔﻚ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﺎ ﻻ َﺗ ْﻘﺪﺭ ﻋﻠﻴﻪ{ ﻓﻜﻴﻒ ﺗﺠﻌﻞ ﻓﻲ ﺫِ ﱠﻣ َ َﻛ ّﻠ َ
ﺍﺳﺘﻠﺰﺍﻣﻪ ﻗُﻨﻮﻁَ ﺍﻟﺴﺎﺋﻞ ﻭ ِﺣ ْﺮ َﻣﺎﻧﻪِ ﻻ ﺚ ْ €ﺫﻟﻚ{ ﺃﻱ :ﻗَ ْﻮﻝَ ﻋﻤﺮ؛ ﺃﻱ :ﻣ ِ ْﻦ َﺣﻴْ ُ
ﺗﺨﻒ ﻣ ِ ْﻦ
ْ ﻟ ُﻤﺨﺎﻟ َﻔﺘﻪِ ﻟﻠﺸﺮﻉ }ﻓﻘﺎﻝ َﺭ ُﺟﻞ{ ﻣ ِ َﻦ ﺍﻷﻧﺼﺎﺭ} :ﺃﻧ ْﻔِﻖْ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻻ
ﺍﻟﺴﺮﻭ ُﺭ ﻓﻲ }ﻭﻋﺮِﻑ ﱡ }ﻓﺘﺒﺴﻢ ﺍﻟﻨﺒﻲ{ ُ € ﱠ ﺍﻟﻌﺮﺵ 1ﺇﻗﻼﻻً{ ﺃﻱ :ﺷﻴﺌﺎ ﻣﻦ ﺍﻟ َﻔﻘْﺮﺫِﻱ ْ
ﺕ( ﻻ ﺑﻤﺎ ﻗﺎﻝ ﻋﻤﺮ، ﺍﻟﺨ ْﻮﻑ )ﺃُﻣ ِ ْﺮ ُ
)ﻭﺑ ِ َﻬﺬَﺍ( ﺃﻱ :ﺍﻹﻧﻔﺎ ِﻕ ﻭﻋﺪﻡِ َ َﻭ ْﺟﻬﻪ{ ﻭﻗﺎﻝَ :
ﻓﻌﻞ ﺫﻟﻚ 2ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟ ّﺪﺍﻋﻴَ ِﺔ ﻛﻤﺎ ﺃﻓﺎ َﺩﻩ ﺗﻘﺪﻳﻢ ﺍﻟ ﱠﻈ ْﺮﻑ ﺍﻟﻤﻔﻴ ُﺪ ﻟﻠ َﻘ ْﺼﺮ ،ﻭﺇﻧﻤﺎ َ
ﺍﻟﻜﻤﺎﻻﺕ ﻓﻴﻪ َ €ﻏﺮِﻳﺰِﻳّ ٌﺔ ﻻِ ﻼﻑ ﻭﻧﺤﻮﻩ .ﻭﻓﻲ ﻫﺬﺍ ﺩﻻﻟ ٌﺔ ﻋﻠﻰ ﺃﻥ ﻟﺬﻟﻚ ﻛﺎﻻﻳﺘ ِ ِ
ﻠﻢ ﻳَﺼﻞ ﺇﻟﻴﻪ ﻓﻲ ﺐ ﺍﻟ ِﻤ ْﺮ َﺣﺔ ﺇﻟﻴﻪ ،ﻓَ ْ ﻭﺣ ّ
ﺍﻟﺸ ّﺢ ُ ﻛ َْﺴﺒﻴّﺔ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ َﻣ ْﺠﺒُﻮﻝٌ ﻋﻠﻰ ﱡ
ﺑﻠﻎ؛ ﻭﺍﷲ ﺃﻋﻠﻢ. ﺑﻠﻎ ﻣﺎ َ ﺃﺣﺪ ۊﻟﻮ َ
ﻫﺬﺍ ﺍﻟﺨُ ﻠﻖ ﻛﻤﺎ ﻓﻲ ﻏﻴﺮﻩ ٌ
}ﻭﻛﺎﻥ ﻻ ﻳُ ْﻤ ِ
ﻚ ﻋﻨﺪ ُﻩ ﺩِﻳﻨﺎ ًﺭﺍ ﻭﻻ ﺩ ِ ْﺭﻫ ًﻤﺎ ﻭﺇﻥْ َﻓ َﻀﻞ{ ﺃﻱ :ﺑَﻘﻲ ْ
ﺷﻲ ٌء ﺑﻌﺪ ﺴ ُ
ﻓﺎﺟﺎﺋَﻪ{
ﻟﻤ ْﻦ ﻳَﻠﻴﻖُ }ﻭﻟﻢ ﻳَﺠ ْﺪ{ ﺃﻱ :ﻟﻢ ﻳُﺼﺎﺩﻑ } َﻣ ْﻦ ﻳُ ْﻌﻄﻴﻪ ﺇﻳّﺎ ُﻩ َﻭ َ
ﺇﻋﻄﺎء ﻣﺎ ﻳَﻠﻴﻖ َ
ﺃﻱ :ﺃﻗْﺒﻞ }ﺍﻟﻠﻴﻞُ { ﻓ ُﺠﺎء ًﺓ }ﻟﻢ ﻳَﺄﻭ{ ﺃﻱ :ﻟﻢ ﻳ َ ْﺮﺟﻊ }ﺇﻟﻰ َﻣﻨْﺰﻟﻪ{ ﺃﻱ :ﺑﻴﺘﻪِ
ﻳﺤﺘﺎﺝ{ ﺇﻟﻴﻪ ﺺ ﻧ َ ْﻔ َﺴﻪ ﻣﻦ َﻭﺑَﺎﻟﻪ ﺑﺈﺧﺮﺍﺟﻪ }ﺇﻟﻰ َﻣ ْﻦ ْ }ﺣﺘﻰ ﻳَﺒْﺮﺃ ﻣﻨﻪ{ ﺃﻱ :ﻳﺨﻠﱢ َ
ﺍﻟﻌﺮﺵ -ﺃﻱ :ﺍﷲ ﺗﻌﺎﻟﻰ. ِ
ﺫﻱ ْ }{1
ﺃﻱ :ﺍﻟﻀﻤﺎﻥ ﻟﻠﺪﻳﻦ ﻟﻠﺴﺎﺋﻞ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺳﺨﺎﻭﺗﻪ €
135
ﻭﻻ ﻳﺄﺧﺬ ﻣﻤﺎ ﺃﺗﺎﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻻ ﻗﻮﺕ ﺳﻨﺔ ﻓﻘﻂ ،ﻣﻦ ﺃﻳﺴﺮ ﻣﺎ ﻳﺠﺪﻩ ﺃﻭ
ﺍﻟﺸﻌﻴﺮ.
}ﻣﻤﺎ ﺃﺗﺎ ُﻩ ﺍﷲ ﺗﻌﺎﻟﻰ{ ﺃﻱ :ﺃﻧﻌﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺴﻚ ّ ﻒ ﻋﻠﻰ ﻻ ﻳ ُ ْﻤ ُ } َﻭﻻ ﻳﺄﺧﺬ{ َﻋ ْﻄ ٌ
ﺍﻟﺸﻌﻴﺮ{ ﺃﻱ: ﻮﺕ َﺳﻨﺔ ٍ ﻓﻘﻂ ،ﻣ ِ ْﻦ ﺃﻳْﺴﺮ ﻣﺎ ﻳﺠﺪ ُﻩ{ ﻣ ِ َﻦ ﺍﻟﺘﻤﺮ }ﺃﻭ ﱠ ﺑﻪ ﻋﻠﻴﻪ }ﺇﻻ ُﻗ َ
ﺃﻭﺍﺧﺮ َﺣﻴﺎﺗﻪِ ،ﻟﻜﻦ ﺗﻘﺪﻡ :ﺃﻧﻪ ﺗ َ ْﻌﺮِﺽ ﻟﻪ َﺣ ُ
ﻮﺍﺋﺞ ﺍﻟ ُﻤ ْﺤﺘﺎﺟﻴﻦ ِ ﻛﺎﻥ ﻳَﻔﻌﻞ ﺫﻟﻚ
ﻮﺕ ﺳﻨ َ ٍﺔ ،ﻭﺃﻧﻬﻢ ﻟﻢ ﻳَﺸﺒ ُﻌﻮﺍ.
ﺧﺮ ﻗُ َﻓﺼﺪﻕ ﺃﻧﻪ ﺍ ﱠﺩ َ ﻓﻴُﺨْ ﺮِ ُﺟ ُﻪ ﻓﻴﻬﺎ؛ َ
ﺃﺣﺪ ﻓﻲ ﺳﺎﺋﺮِ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻟﻢ ﻳﻠﺤ ْﻘﻪ ٌ
ﻭﺍﻋﻠﻢ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻛﻤﺎ ﻟﻢ َ
ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺪﱡﻧﻴﺎ ،ﻭﺍﻻﺟﺘﻨﺎﺏ ﻋﻨﻬﺎ ،ﻭﺍﻟﺰﻫ ِﺪ ﻓﻴﻬﺎ ،ﻭﻛﻔﺎﻙ َﻣﻨْﻘﺒ ًﺔِ ﻳﻠﺤ ْﻘﻪ ﻓﻲ
َ
ﺧﺰﺍﺋﻦ ﺍﻷﺭﺽ ﻓَﻨﺄﻯ ﻋﻨﻬﺎ ﻭﺃﺑﺎﻫﺎ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻌﺎﺭﻑ ُ ﻟﻪ :ﺃﻧﻪ ُﻋﺮِﺽ ﻋﻠﻴﻪ
ﺍﻟﺒُﻮﺻﻴﺮﻱ ﺑﻘﻮﻟﻪ ﻓﻲ )ﺑ ُ ْﺮ َﺩﺓ ِ َ
ﺍﻟﻤﺪﻳﺢ(:
ﺍﻟﺸ ﱡﻢ ﻣ ِ ْﻦ َﺫﻫ ٍ
َﺐ ﺎﻝ ﱡ َﻭ َﺭﺍ َﻭ َﺩ ْﺗ ُﻪ ﺍﻟْ ِ
ﺠﺒ َ ُ
ﺃﺧﺬَﻫﺎ ﻟﻢ ﻳُﻨْﻔﻘﻬﺎ ﺇﻻ ﻓﻲ ﻃﺎﻋﺔ ﺍﷲ ...ﺍﻷﺑﻴﺎﺕ ﺍﻟﺜﻼﺛﺔ ،1ﻣﻊ ﺃﻧﻪ ﻟﻮ َ
ﺗﻌﺎﻟﻰ ،ﻭﺧﻴّﺮ ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻴًّﺎ َﻣﻠ ِ ًﻜﺎ ﻭﻧﺒﻴًّﺎ ﻋﺒ ًﺪﺍ ﻓﺎﺧﺘﺎﺭ ﺍﻟﻌﺒﻮﺩﻳّ َﺔ َ
ﺍﻟﻤ ْﺤ َﻀ َﺔ،
ﻟﻤﺎ ﺃﻧﻬﺎ ﻋﺪ ﱞُﻭ ﷲ ِ ﺗﻌﺎﻟﻰ ،ﻭﻟﺬﻟﻚ ﻟﻢ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ُﻣﻨﺬ ِ
ﺧﺎﺭﻑ ﺍﻟﺪﻧﻴﺎ َ ﻭﻟﻢ ﻳ َ ْﻌﺒَﺄ ﺑ َﺰ
ﻭﺃﻧﻔﻖ ﻣﺎ ﻓﻲ ﻳَﺪﻩ ِ ﺑﻐﻴﺮ
َ ﻭﻣ ٍ
ﻠﺒﺲ، ﺑﺤﻈﻮﻅ ﻧﻔﺴﻪ ﻓﻲ ﻣﺄﻛ ٍﻞ َ َﺧﻠﻘﻬﺎ ،ﻭﻟﻢ ﻳ َ ْﻬﺘ ﱠﻢ ُ
ﻭﻗﺎﺳﻢ َﺧﺰﺍﺋ ِﻦ َ
ﺍﻟﻤ ْﻌﺒﻮﺩ، ُ ﻛﻞ ُﺟﻮﺩٍ ﻠﺤﺔ ﺗﺎ ّﻣ ٍﺔ ،ﻓﻬﻮ َﻣﻨْ ُ
ﺒﻊ ﱢ ﺭﻳﺎء ٍ ﻭﻻ ﻓﺨﺮ؛ ﺑﻞ َ
ﻟﻤ ْﺼ َ
ﻭﻧﺎﻫﻴﻚ ﺃﻧﻪ ﻣﺎ ﻗﺎﻝ :ﻻ؛ ﻗ ﱡَﻂ 2ﻛﻤﺎ ﻣﺮ.
َﻋ ْﻦ ﻧ َ ْﻔ ِﺴﻪِ ﻓ َ
َﺄﺭ ﺍ َﻫﺎ ﺃ ﻳ ﱠ َﻤﺎ ﺷَ َﻤ ِﻢ ... = }{1
ﺼ ِﻢﻭﺭ َﺓ ﻻ ﺗ َ ْﻌﺪُﻭ َﻋﻠَﻰ ﺍﻟﻌِ َ ﺇ ﱠﻥ ﱠ
ﺍﻟﻀ ُﺮ َ ﺿ ُﺮ ﻭ َﺭ ﺗ ُ ُﻪﻴﻬﺎ َ ﺕ ُﺯ ْﻫ َﺪ ُﻩ ﻓ ِ َ َﻭ ﺃ ﱠﻛ َﺪ ْ
ﺝ ﺍﻟ ﱡﺪﻧ ْﻴَﺎ ﻣ ِ َﻦ َ
ﺍﻟﻌ َﺪﻡِ. ﻟ َ ْﻮﻻ ُﻩ ﻟ َ ْﻢ ﺗَﺨْ ُﺮ ِ ﻭﺭ ُﺓ َﻣ ْﻦ ﺿ ُﺮ َ ﻒ ﺗ َ ْﺪ ُﻋﻮ ﺇﻟَﻰ ﺍﻟ ﱡﺪﻧ ْﻴَﺎ َ َﻭﻛَﻴْ َ
ﺯﺕ
ﺑﺮ ْﺼﻮﻣﻴﻦ ﺇﻟﻰ ﺯﺧﺮﻑ ﺍﻟ ﱡﺪﻧ ْﻴﺎ ،ﻭﻫﻲ ﻭﻣﺎ ﻓﻴﻬﺎ ﺇﻧﻤﺎ َ ﺃﻱ :ﻛَﻴْﻒ ﺗ َ ْﺪ ُﻋﻮ ﺿﺮﻭﺭﺓ ﺳﻴّﺪ ﺍﻟﻤ ْﻌ ُ
ﻷﺟﻠﻪ ،ﻓﻜَﻴْﻒ ﻳ َ ْﻀﻄﺮ ﺇﻟﻴﻬﺎ) .ﻣﻮﺍﻫﺐ.(390/2 : ْ
ﺃﻱ :ﻟﻔﻈﻪ. }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 136
...........................................
ﻗﺎﻝ ﺍﻟﻔ ِ َﺮ ْﺯ َﺩ ُﻕ:1
ﻻ ﺍﻟﺘﺸَ ﱡﻬﺪُ َﻛﺎﻧ َْﺖ َ
ﻻ ُﺅ ُﻩ ﻧ َ َﻌ ُﻢ ﻟَ ْﻮ َ َﻣﺎ ﻗﺎﻝ :ﻻ َﻗ ﱡﻂ ﺇﻻﱠ ﻓﻲ ﺗَﺸَ ﱡﻬﺪِﻩ ِ
ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺑ َﺪ َﻝ ﺍﻷﺧﻴﺮ - 2ﻟﻢ ﻳ ُ ْﻌﺮﻑ ﻟﻪ ﻻء.
ﺍﻟﺠﻤﺎﻝ ﻣﻦ ﺃُﻓُﻖ َﺟﺒِﻴﻨﻪِ ،ﻭﺃﻧﺸﺄ ﺃ ْﻣﻄﺎﺭ ﺍﻟﺴﺤﺎﺏ ﻣﻦ
ﺃﻧﻮﺍﺭ َ
َ ﺃﻃﻠﻊ
َ ﺤﺎﻥ َﻣﻦ
ﻓﺴﺒْ َُ
ﻛﺜﻴﺮﺍ.
ﻠﻴﻤﺎ ً ﻓﺼﻠّﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠّﻢ ﺗ َ ْﺴ ً
ﻏﻤﺎﺋ ِﻢ ﻳَﻤﻴﻨﻪَِ ،
ﻫﻮَ :ﻫﻤﺎﻡ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﺻﻌﺼﻌﺔ ﺑﻦ ﻧﺎﺟﻴﺔ ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﺼﺮﻱ ،ﺃﺑﻮ ﻓِﺮﺍﺱ ،ﺍﻟﺸﻬﻴﺮ }{1
ﺑﺎﻟﻔﺮﺯﺩﻕ ،ﺷﺎﻋﺮ ﻣﻦ ﺷﻌﺮﺍء ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ،ﻭﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﻤﻌﺮﻭﻑ ،ﻭﺟﺪﻩ ﺻﻌﺼﻌﺔ ﺑﻦ
ﻧﺎﺟﻴﺔ ﺻﺤﺎﺑﻲ .ﻋﻈﻴﻢ ﺍﻷﺛﺮ ﻓﻲ ﺍﻟﻠﻐﺔ ،ﻛﺎﻥ ﻳﻘﺎﻝ :ﻟﻮﻻ ﺷﻌﺮ ﺍﻟﻔﺮﺯﺩﻕ ﻟﺬﻫﺐ ﺛﻠﺚ ﻟﻐﺔ
ﺍﻟﻌﺮﺏ ،ﻭﻟﻮﻻ ﺷﻌﺮﻩ ﻟﺬﻫﺐ ﻧﺼﻒ ﺃﺧﺒﺎﺭ ﺍﻟﻨﺎﺱ .ﻳﺸﺒﻪ ﺑﺰﻫﻴﺮ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﻰ ،ﻭﻛﻼﻫﻤﺎ
ﻣﻦ ﺷﻌﺮﺍء ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﻟﻰ ،ﺯﻫﻴﺮ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﻴﻦ ،ﻭﺍﻟﻔﺮﺯﺩﻕ ﻓﻲ ﺍﻹﺳﻼﻣﻴﻴﻦ .ﻭﻟﺪ ﺳﻨﺔ 38
ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 110ﻫـ ﻓﻲ ﻣﻨﻄﻘﺔ ﻛﺎﻇﻤﺔ ﺑﺎﻟﻜﻮﻳﺖ.
ﺃﻱ :ﻧﺼﻒ ﺍﻟﻤﺼﺮﺍﻉ ﺍﻷﺧﻴﺮ. }{2
ﻓﺼﻞ ﻓﻲ ﺷﺠﺎﻋﺘﻪ €
137
‰j¬^rç<ª<ÿí
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﺠﺪ ﺍﻟﻨﺎﺱ ﻭﺃﺷﺠﻌﻬﻢ ،ﻓﺈﺫﺍ ﺃﻣﺮ ﺍﻟﻨﺎﺱ
ﺑﺎﻟﻘﺘﺎﻝ ﺗﺸﻤﺮ ،ﻭﻛﺎﻥ ﺍﻟﺸﺠﺎﻉ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮﺏ ﻣﻨﻪ ﻓﻲ ﺍﻟﺤﺮﺏ ﻟﻘﺮﺑﻪ ﻣﻦ ﺍﻟﻌﺪﻭ
ﻭﻟﺸﺪﺓ ﺑﺄﺳﻪ ،ﻭﻗﺎﻟﻮﺍ :ﻣﺎ ﻟﻘﻲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺘﻴﺒﺔ.....
ﻓﺼﻞ
}ﻓﻲ ُﺷﺠﺎﻋﺘﻪ ِ{ €
ﺍﻟﺤ ْﺮﺏ ،ﻭﻗﺪ ﻳُﻄﻠﻖ ﻋﻠﻰ ﺛﺒﻮﺕﻭﻫﻲ :ﺷﺪﺓ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﺍﻟﺒﺄﺱ ﺃﻱ :ﺷﺪﺓ َ
ﺍﻟﻤﺼﺎﺋﺐ ،ﻛﻤﺎ َﺣﺼﻞ ﻟﻠﺼﺪﻳﻖ ﻋﻨﺪ َﻭﻓﺎﺓ ِ ﺍﻟﻨﺒﻲ €؛ ﻭﻗﺪ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ُﺣﻠﻮﻝ َ
َﺩ ِﻫ َ
ﺶ 1ﺃﺻﺤﺎﺑﻪ ،ﻓﻔﻴﻪ 2ﺃ َﺩ ﱡﻝ ﺩﻟﻴ ٍﻞ ﻋﻠﻰ ﺷﺠﺎﻋﺔ ﺍﻟﺼﺪﻳﻖ ÷.
}ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ €ﺃﻧ ْﺠ َﺪ ﺍﻟﻨﺎﺱ ﻭﺃﺷﺠ َﻌ ُﻬ ْﻢ{ 3ﻋﻄﻒ ﺗﻔﺴﻴﺮ }ﻓﺈﺫﺍ ﺃ َﻣﺮ
ﻘﺮﺏ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﺘﺎﻝ ﺗَﺸَ ﱠﻤﺮ{ ﺃﻱ :ﺗﻬﻴﱠﺄ }ﻭﻛﺎﻥ ﺍﻟﺸﺠﺎﻉ{ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ }ﻫﻮ ﺍﻟﺬﻱ ﻳَ ُ َ
ﻣﻨﻪ{ ﺃﻱ :ﺇﻟﻴﻪ }ﻓﻲ ﺍﻟﺤﺮﺏ ﻟﻘ ُْﺮﺑﻪ ﻣ ِ َﻦ ﺍﻟ َﻌﺪُ ّﻭ ﻭﻟﺸﺪّ ﺓ ﺑَﺄﺳﻪ ِ{ ﻭﻋﺪﻡ ﻗﺪﺭﺗﻬﻢ ﺇﻟﻰ
ﺍﻟﺒﺄﺱ ﺍﺗﱠﻘﻴْﻨﺎ ﺑﺮﺳﻮﻝ ﺍﷲ €ﺃﻱ:
ُ ﺍﻹﻗﺪﺍﻡ 4ﻗﺒْﻠَ ُﻪ ،ﻭﻣِﻦ ﺛﻤﺔ ﻗﺎﻟﻮﺍُ :ﻛﻨ ﱠﺎ ﺇﺫﺍ ْ
ﺍﺣ َﻤ ﱠﺮ
ﻴﻦ ﺑﻪ }ﻭﻗﺎﻟﻮﺍ {:ﺃﻱ :ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻌ ُﺪ ﱢﻭ ،ﻭﻗُ ْﻤﻨﺎ َﺧ ْﻠﻔ ُﻪ ُﻣ ْﺤﺘَ ِﻤ َ
َﺟﻌﻠﻨﺎ ُﻩ ﺑَﻴْﻨﻨَﺎ ﻭﺑﻴﻦ َ
ﺶ. }ﻣﺎ ﻟﻘ ِ َﻲ ﺭﺳﻮﻝ ﺍﷲ €ﻛَﺘِﻴﺒَﺔ{ -ﺑﺎﻟﺘﺎء ﺍﻟﻤﺜﻨﺎﺓ ﺍﻟﻔﻮﻗﺎﻧﻴﺔ –َ :
ﺍﻟﺠﻴْ ُ
ﺗﺨﺮﺝ ﻣِﻦ ِ
ﻄﻌﺔ ﺍﻟﺘﻲ ُ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻋﺪﺍﺩِ ،ﻓﺎﻟﻘ َ
ﺃﺳﻤﺎء ٌْ ﻓﺎﺋﺪﺓ :ﻟﺠﻤﺎﻋﺔ ﺍﻟﺠﻴﺶ
ﺍﻟﺠﻴﺶ ﻭﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻣﻦ ﻣﺎﺋﺔ ﺇﻟﻰ َﺧ ْﻤ ِﺴﻤﺎﺋ ٍﺔ ﺗﺴ ّﻤﻰَ :ﺳﺮِﻳّ ًﺔ ﺃﻱ :ﺑﻔﺘﺢ ﺍﻟﻤﻬﻤﻠﺔ
ﻭﻛﺴﺮ ﺍﻟﺮﺍء ﻭﺗﺸﺪﻳﺪ ﺍﻟﺘﺤﺘﺎﻧﻴﺔ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻳﻘﺎﻝ ﻟﻪَ :ﻣﻨ ْ َﺴﺮ -ﺑﺎﻟﻨﻮﻥ
ﺃﻱ :ﺗﺤﻴﺮ. }{1
ﺃﻱ :ﻓﻲ ﺣﺼﻮﻝ ﺍﻟﺜﺒﺎﺕ ﻟﻪ ﺣﻴﻨﺌﺬ .ﻣﻨﻪ. }{2
ﻭﻓﺮﻕ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻓﻲ )ﺍﻟﺸﻔﺎ( ﺑﻴﻦ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻨﺠﺪﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﻔﻬﻮﻡ .ﻓﺮﺍﺟﻌﻪ: }{3
)ﺍﻟﺸﻔﺎ :ﺻـ .(75ﻣﻨﻪ.
ﺇﻟﻰ ﺍﻹﻗﺪﺍﻡ -ﻋﻠﻰ ﺍﻟﺤﺮﺏ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 138
ﺇﻻ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﻳﻀﺮﺏ ،ﻗﺎﻟﻮﺍ :ﻭﻛﺎﻥ ﻗﻮﻱ ﺍﻟﺒﻄﺶ ،ﻭﻟﻤﺎ ﻟﻘﻴﻪ ﺍﻟﻤﺸﺮﻛﻮﻥ
ﻭﻏﺸﻴﺘﻪ ﺟﻌﻞ ﻳﻘﻮﻝ:
ﺃﻧَﺎ ﺍﺑْ ُﻦ َﻋﺒْ ِﺪ ﺍﻟْ ُﻤ ﱠﻄﻠ ِ ْ
ﺐ ﺃﻧَﺎ ﺍﻟﻨﱠﺒ ِ ﱡﻲ ﻻَ َﻛ ِﺬ ْ
ﺏ
ﻓﻤﺎ ﺭﺅﻱ ﻳﻮﻣﺌﺬ ﺃﺷﺪ ﺑﺄﺳﺎ ﻣﻨﻪ........................،
ﻤﺎﺋﺔ ُﺳ ﱢﻤﻲَ :ﺟﻴْ ًﺸﺎ ،ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺁﻻﻑﺛﻢ ﺍﻟﻤﻬﻤﻠﺔ ،ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ ﺛﻤﺎﻧ ِ ٍ
ﺶ ﺍﻟﻌﻈﻴﻢ ،ﻭﻣﺎ ﺍ ْﻓﺘﺮﻕَ ﻣ ِ َﻦ ﱠ
ﺍﻟﺴﺮﻳّﺔ ﻳُﺴ ّﻤﻰ: ﻭﺍﻟﺨﻤﻴﺲ :ﺍﻟﺠﻴْ ُ
ُ ﻼ،ُﺳ ّﻤﻲَ :ﺟ ْﺤﻔ ً
ﺘﻤﻊ ﻭﻟﻢ ﻳَﻨْﺘ ِﺸﺮ ،ﻛﺬﺍ ﻓﻲ )ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ(.1 ﺍﺟ َ
ﺑ َ ْﻌﺜًﺎ ،ﻭﺍﻟﻜﺘﻴﺒﺔ :ﻣﺎ ْ
ﻒ ﻗﻮﻱ ﺍﻟﺒَ ْﻄﺶ{ ﺃﻱ :ﺍﻷﺧْ ﺬ ﺑ ُﻌﻨْ ٍ ﻀﺮﺏ ،ﻗﺎﻟﻮﺍ :ﻭﻛﺎﻥ ﱠ ُ }ﺇﻻ ﻛﺎﻥ ﺃﻭﻝ َﻣ ْﻦ ﻳَ
ﻳﻮﻡ ُﺣﻨَﻴ ْ ٍﻦ
}ﻭﻟﻤﺎ ﻟﻘﻴ ُﻪ ﺍﻟﻤﺸﺮﻛﻮﻥ{ ﺃﻱ :ﺃﻫﻞ َﻫﻮﺍﺯﻥ ﻭﺛﻘﻴﻒ َ ﺍﻟﻌ ُﺪ ّﻭ ّ ﺏ َ ﺇﺫﺍ ﺑﺎﺷﺮ َﺣ ْﺮ َ
ﺑﻀﻌﺔ ﻋﺸﺮ، ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻭﻟﻢ ﻳَﺒْﻖ ﻣﻌﻪ ﺇﻻ َ ُ ﻭﺍﻧﻜﺸﻒ
َ ﺸﻴَﺘْ ُﻪ{ ﺃﻱ :ﺃﺣﺎﻃﻮﺍ ﺑﻪ، }ﻭﻏ ِ
َ
ﺍﻟﺒﻴﻀﺎء -ﻭﻫﻲ :ﺍﻟ ﱡﺪﻟْﺪُﻝ -ﻟﻴ ُﻜ ﱠﻔﻬﺎ ﻋﻦ ﺍﺑﻦ ﻋ ﱢﻤﻪ ِ
ﺁﺧ ٌﺬ ﺑﻠِﺠﺎﻡ ﺑَﻐْﻠﺘﻪِ ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥ ُ
َ
ﺏ({ ﺃﻱ :ﺣﻘﺎ ﻻ ﺃﻓ ﱡﺮ }ﺟﻌﻞ ﻳﻘﻮﻝ) :ﺃَﻧ َﺎ ﺍﻟﻨﱠﺒ ِ ﱡﻲ ﻻ َﻛﺬِ ْ ﺍﻟﻌ ُﺪ ّﻭ َ
ﺗﻘﻊ ﺑﻪ ﻓﻲ ﻧ َ ْﺤﺮ َﺃﻥ َ
ﻭﺍﻟﻨﺒﻲ ﻻﱡ ﺍﻟﻨﺒﻲ
ﺍﻟﻜﺬﺏ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﺃﻧﺎ ّ ُ ﻭﻻ ﺃ ُﺯﻭﻝ؛ ﺇﺫ ﺻ َﻔ ُﺔ ﺍﻟﻨﺒﻮﺓ ﻳ َ ْﺴﺘﺤﻴﻞ ﻣﻌﻬﺎ
ْﻬﺰﻡ ،ﺑﻞ ﺃﻧﺎ ُﻣﺘَﻴ ﱢﻘ ٌﻦ ﺃﻥ ﻣﺎ َﻭﻋﺪﻧﻲ ﺍﷲ ُ ﺖ ﺑﻜﺎﺫﺏ ﻓﻴﻤﺎ ﺃﻗﻮﻝ ﺣﺘﻰ ﺃﻧ َ ﻜﺬﺏ ،ﻓﻠ َْﺴ ُ
ﻳَ ُ
ْﺘﺴﺐ ﺐ({ ﺍﻧ َ ﻠﻲ ﺍﻟﻔِﺮﺍ ُﺭ })ﺃَﻧ َﺎ ﺍﺑْ ُﻦ َﻋﺒْﺪِ ُ
ﺍﻟﻤ ﱠﻄﻠ ِ ْ ﺗﻌﺎﻟﻰ ﻣِﻦ ﺍﻟﻨﺼﺮ َﺣ ّﻖ ،ﻓﻼ ﻳﺠﻮﺯ َﻋ ﱠ
ﻟﺠ ّﺪﻩ ُﺩﻭﻥ ﺃﺑﻴﻪ؛ ﻷﻥ ﺃﺑﺎﻩ ﺗﻮﻓﻲ ﺷﺎﺑًّﺎ ﻓﻠﻢ ﻳَﺸﺘﻬﺮ ﻛﺎﺷْ ﺘﻬﺎﺭ ﺟﺪﱢﻩ ﺇﺫ ﻛﺎﻧﺖ ُﺷ ْﻬﺮﺗ ُﻪ
ﺑﻦ ﻓﻼﻥ، ﺍﻟﺤ ْﺮﺏ :ﺃﻧﺎ ﻓﻼﻥ ُ ﻇﺎﻫﺮ ًﺓ ﺷﺎﺋﻌ ًﺔ ،ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻟﺠﻮﺍﺯ ﻗﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻓﻲ َ
ﻭﺍﻟﻤﻨﻬﻲ ﻋﻨﻪُ :
ﻗﻮﻝ ﱡ ﺃﺳ ًﺪﺍ،
ﺪﺭﺍ ﺃﻱَ : ﻋﻠﻲ ÷ :ﺃﻧﺎ ﺍﻟﺬﻱ َﺳ ﱠﻤﺘْﻨﻲ ﺃ ّﻣﻲ َﺣﻴْ ً ﻭﻣﻨﻪ ﻗﻮﻝ ّ
ﻔﻌﻠ ُ ُﻪ.ﺫﻟﻚ ﻋﻠﻰ َﻭ ْﺟﻪ ﺍﻻﻓﺘﺨﺎﺭِ ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺠﺎ ِﻫﻠﻴّﺔ ﺗ َ َ
}ﻓﻤﺎ ُﺭﺅ ِ َﻱ ﻳَ ْﻮﻣﺌﺬٍ{ ﺃﻱ :ﻳﻮﻡ ُﺣﻨَﻴْﻦ -ﻗﻴّﺪ ﺑﻪ ﻟﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻓﻴﻪ } -ﺃﺷ ﱡﺪ ً
ﺑﺄﺳﺎ
ﺑﺎﻫﺮﺍ ﻳُﻨ ﱢﻮﻩ ﺑﺎﺳﻤﻪ ،ﻭﻳ ُ ْﺠﺮﻳﻬﺎ ﺇﻟﻴﻬﻢ ﻣﻊ ﺃﻧﻬﺎ ﻻ ٍ
ﺛﺒﺖ ﺭﺍﻛﺒًﺎ ﻋﻠﻰ ﺑَﻐْﻠﺔ ﺛﺒﺎﺗﺎ ً
ﻣﻨﻪ{ 2ﺇﺫ َ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ.380/8 . }{1
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{2
ﻓﺼﻞ ﻓﻲ ﺷﺠﺎﻋﺘﻪ €
139
ﻭﻛﺎﻥ ﻳﻤﺸﻲ ﻭﺣﺪﻩ ﺑﻴﻦ ﺃﻋﺪﺍﺋﻪ ﺑﻼ ﺣﺎﺭﺱ ،ﻭﻻ ﻳﻬﻮﻟﻪ ﺷﻲء ﻣﻦ ﺃﻣﻮﺭ
ﺍﻟﺪﻧﻴﺎ.
ﺍﻟﺠﻤ ِﻊ ﺍﻟﻌﻈﻴﻢ ﺑﻪ،ْ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ،ﻭﺇﺣﺎﻃ ُﺔ ﺫﻟﻚ ِ ﻠﺢ ﻟﻜ ﱟَﺮ 1ﻭﻻ ﻓ ﱟَﺮ ،ﻭﻣﻊ ﺗﻔ ﱡﺮﻕ
ﺗﺼ ُ
ْ
)ﺷﺎ َﻫ ِ
ﺖ ُﺮﺍﺏ ﻓﺮﻣﺎ ُﻩ ﺇﻟﻰ ُﻭ ُﺟﻮﻫﻬِ ْﻢ ﻭﻗﺎﻝَ : ﻓﻨَﺰﻝ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺃﺧﺬ ﻛ ًّﻔﺎ ﻣِﻦ ﺗ ٍ
ﻭﺭﻛﺒﺖ ﺍﻟﻤﺸﺮﻛﻴﻦ؛ ﻓﺎﻧﻬﺰﻣﻮﺍَ ،
َ ﺖ ،ﻓﺎ ْﻣﺘﻸﺕ َﻋﻴْﻨﺎ ُﻛ ﱟﻞ ﻣ ِ َﻦ ﺍﻟْ ُﻮ ُﺟﻮ ُﻩ( ﺃﻱَ :
ﻗﺒﺤ ْ
ﺍﻟﺼﺤﺎﺑﺔ ﺃﻛﺘﺎﻓﻬﻢ ،ﻓﻔﻲ ﻛﻞ ﺫﻟﻚ ﺃﻗﻮﻯ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﺠﺎﻋﺘﻪ ﻭﺛِﻘﺘﻪِ ﺑﻨ َ ْﺼﺮ ﺍﷲ
ﺏ ،ﻭﻛﺎﻥ ﺗﻌﺎﻟﻰ ،ﻭﻣﻦ ﺛﻤﺔ ﻛﺎﻧﺖ ﺍﻟﺼﺤﺎﺑﺔ ﻳ َ ْﺴﺘﺘﺮﻭﻥ َﻭﺭﺍﺋ ُﻪ ﺇﺫﺍ ﺍﺷﺘ ّﺪ َ
ﺍﻟﺤ ْﺮ ُ
ﺍﻟﺸﺠﺎ ُﻉ ﻫﻮ ﺍﻟﺬﻱ َﺣﺎﺫﺍ ُﻩ ﺃﻭ َﺩﺍﻧﺎ ُﻩ.
}ﻭﻛﺎﻥ ﻳَ ْﻤﺸﻲ َﻭ ْﺣﺪ ُﻩ ﺑﻴﻦ ﺃﻋﺪﺍﺋﻪ ِ ﺑﻼ ﺣﺎﺭِﺱ{ ﺃﻱ :ﻛﺎﻥ ﻳ َ ْﻤﺸﻲ ﻓﻲ ﺍﻟﻤﺤﺎﻓﻞ
ﻭﺍﻟﻤﺠﺎﻣﻊ ﻭﺣﺪﻩ ،ﻭﻳ َ ُﺴﺒّ ُﻬ ْﻢ ﻭﺁﻟ ِ َﻬﺘ ُﻬ ْﻢ ،ﻭﻳﺄﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻳَﻨْﻬﺎ ُﻫ ْﻢ ﻋﻦ
ﻳﺨﺎﻑ ﻣﻨﻬﻢ ﺛﻘ ًﺔ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ﻭﺗﻮ ّﻛﻼ ﻋﻠﻴﻪ }ﻭﻻ ُ ﺰﺟﺮﻫﻢ ﻭﻻ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ،ﻭﻳ َ ُ
ﺍﻟﻤﺨﺎﻓَﺔ ﻣِﻦ ﺍﻷﻣﺮ ﺑﺤﻴﺚ ﻻ ﻳَﺪْﺭﻱ ﻣﺎ َﻫ َﺠﻢ ﺍﻟﻬ ْﻮﻝَُ :ﻳُﻬ ﱢﻮﻟ ُﻪ ﺷﻲء ﻣِﻦ ﺃ ُﻣﻮﺭ ﺍﻟ ﱡﺪﻧﻴﺎ{ َ
ﻏﻴﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣِﻦ ﺷﻲء ﻧﺎﺑ َ ُﻪ ﻣِﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ َ
ﻟﺴ َﻌﺔ ﻋﻠﻴﻪ ﻣﻨﻪ ﺃﻱ :ﻛﺎﻥ €ﻻ ﻳﺨﺎﻑ َ
ﻧﻮﺭ ﻗﻠﺒﻪِ ﻭﺷﺪﺓ ﻳَﻘﻴﻨﻪِ ،ﺑﺄﻧﻪ ﻻ ﻳُﺼﻴﺒُﻪ ﺇﻻ ﻣﺎ ﻗ ّﺪ َﺭﻩ ﺍﷲ ﺗﻌﺎﻟﻰ.
ﺭﺍﺟﻌﺎ ﻣِﻦ ِﺟ َﻬﺔً ﻭﻗﺪ ﺻﺢ :ﺃﻥ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻓَﺰِ ُﻋﻮﺍ ﻟﻴﻠﺔ ﻓﺨﺮﺟﻮﺍ ،ﻓﺮﺃ ْﻭ ُﻩ
ﺑﺴﻴْﻔﻪِ ﻋﻠﻰ ﻓﺮﺱ ﻷﺑﻲ ﻃﻠﺤﺔ ،ﻓﻘﺎﻝ ﻟﻬﻢ) :ﻟ َ ْﻦ ﺗ َُﺮﺍ ُﻋﻮﺍَ ،ﻣﺎ َﺭﺃﻳْﻨَﺎ ّ
ﺍﻟﺼ ْﻮﺕ ُﻣﺘﻘﻠ ًﺪﺍ َ
ﱠ
ﺿﺮﺭ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ٌ ﺄﺱ( ﺃﻱ :ﻟﻦ ﺗﺨﺎﻓﻮﺍ ﺧﻮﻓًﺎ ﻓﻴﻪ ﻣ ِ ْﻦ ﺑ َ ٍ
ﺃﻱ :ﺭﺟﻮﻉ. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 140
‰fñ∆<·^Èe<ª<ÿí
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻐﻀﺐ ﻟﺮﺑﻪ ﻭﻻ ﻳﻐﻀﺐ ﻟﻨﻔﺴﻪ.............،
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎﻥ َﻏﻀﺒﻪ ِ{ €
ﺍﻟﺴﺒﺐ ﺍﻟ ُﻤﺤ ﱢﺮﻙ ﻧﺎﺭ ﻛﺎﻣِﻨ َ ٌﺔ ﻓﻲ ﻃَ ﱢﻲ ﺍﻟﻔُﺆﺍﺩِ ﻳ ُ ﱢ
ﺆﺟ ُﺠ َﻬﺎ ُﻃ ُﺮ ﱡﻭ ﱠ ﺐ ٌ ﻗﻴﻞ :ﺍﻟ َﻐ َﻀ ُ
ﻟﻬﺎ ،ﻓﺈﻥ ﻟﻢ ﻳ َ ْﻘ ِﺪ ْﺭ ﻋﻠﻰ ﺇﻧﻔﺎﺫِ ﺷﻲء ﻓﻲ ﺍﻟﻤﻐﻀﻮﺏ ﻋﻠﻴﻪ ُﺳ ّﻤﻲ َﻏﻴْﻈﺎ ،ﻭﻓﻲ
ﺃﺷﺪﱡﻩ.ﺐ ﺃﻭ َ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺍﻟ َﻐﻴْﻆ -ﺍﻟ َﻐ َﻀ ُ
ﻛﺴ ِﻤ َﻊ -ﻋﻠﻴﻪ ،ﻭﻟﻪ :ﺇﺫﺍ ﻛﺎﻥ ﺐَ - ﻀ َ}ﻳﻐﻀﺐ{ ﻣِﻦ َﻏ ِ
ُ }ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ{ €
ﺐ ﺑﻪ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻴﱢﺘًﺎَ ،ﻏ َﻀﺒًﺎ -ﺑﺎﻟﺘﺤﺮﻳﻚ -ﻛﺬﺍ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( }ﻟﺮﺑّﻪ{ ِ
ﻭﻏﻀ َ ﺣﻴًّﺎ،
ﺖ ُﺣ ُﺮﻣﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍ ْﻣﺘﺜﺎﻻً ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ% $ # ﺃﻱ :ﺍﻧْﺘﻬ َﻜ ْ
ﺐ ﻓﻲ ﺃﻣﺎﻛِ َﻦ َﻣ ْﻌﺪُﻭ َﺩﺓ ﻷﺳﺒﺎﺏ ُﻣﺨﺘﻠﻔﺔَ ،ﻣ ْﺮﺟ ُﻌ َﻬﺎ ﻀ َ & 'ﱪ ،1ﻭﻣﻦ ﺛ ّﻤﺔ َﻏ ِ
ﻳﻐﻀﺐ ﻟﻨ ْﻔﺴﻪ{ ﺑﻞ ﻛﺎﻥ ﻳ َ ْﻌﻔﻮ
ُ ﺣﻖ ﺍﷲ ﺗﻌﺎﻟﻰ }ﻭﻻ ﺐ ﻟﺮﺑّﻪ ﻭﻟﻢ ﻳ ُ ْﻬﻤﻞ ﱠ ﻀ َ ﺇﻟﻰ ﺃﻧﻪ َﻏ ِ
ﻭﻳ َ ْﺼ َﻔ ُﺢ ﺍﻣﺘﺜﺎﻻ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ´ ¼ » º ¹ ¸¶ μﱪ.2
ﺇﻳﺬﺍء ﻭﺇﻳﺬﺍﺅُﻩ ُﻛ ْﻔ ٌﺮ -ﻭﻫﻮ ﺣﻖﱡ ﺍﷲ ﺗﻌﺎﻟﻰ - ٌ ﺐ ﺍﻟﻐﻀﺐ ﻗﻠﺖ :ﺇﻧﻤﺎ ﺳﺒَ ُﻓﺈﻥ َ
ﻠﻖ ﺇﻳﺬﺍﺋﻪِ ُ €ﻛ ْﻔ ٌﺮ؛ ﺑﻞ ﺇﻳﺬﺍﺅﻩ: ﻓﻜﻴﻒ ﻳ َ ْﺴﻘﻂ ﺑﻌﻔﻮﻩ؟! ﻗﻠﺖ :ﻻ ﻧ َُﺴﻠﱢﻢ ﺇﻥ ُﻣ ْﻄ َ
ﻛﺎﻷﻋﺮﺍﺑﻲ؛ ﺍﻟﺬﻱ َﺟﺬﺏ ﺭِﺩﺍﺋ َ ُﻪ ﺣﺘﻰ ﺃﺛّﺮ ﻓﻲ ُﻋﻨﻘﻪِ ّ ٍ
ﺟﺎﻑ ﻳﺼﺪﺭ ﻣِﻦ ﻣﺴﻠﻢ
َ ﺇﻣﺎ ﺃﻥ
ﻴﺮﻳْﻪ ،ﻓﻬﺬﺍ ﻟﻪ ﻧ ْﻮ ُﻉ ﻋﺬ ٍﺭ ﻓﻠﻢ ﻳﻜﻔ ُْﺮ ﻭﻋﻔﺎ ِ ِ
ﺍﻟﺸﺮﻳﻒ ،ﻓﻌﻔﺎ ﻋﻨﻪ ﻭﺃﻋﻄﺎﻩ ﺣ ْﻤﻠ َْﻰ ﺑَﻌ َ
ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻛﻤﺎ ﻗﺎﻝ - € ُ ﻋﻨﻪ .ﺃﻭ ﻣِﻦ ُﻣﻨﺎﻓﻖ ،ﻭﻗﺪ ﺃُﻣﺮ ﺑﺘﺤ ﱡﻤﻞ ﺃﺫﺍ ُﻫ ْﻢ ﻟﺌﻼ ﻳَﻨْﻔ ّﺮ
ﱠﺎﺱ ﺃ َ ﱠﻥ ُﻣ َﺤ ﱠﻤ ًﺪﺍ ﻳ َ ْﻘﺘُ ُﻞ ﺃ َ ْﺻ َﺤﺎﺑ َ ُﻪ( .ﺃﻭ
ﱠﺙ 3ﺍﻟﻨ ُ ﻭﻗﺪ ﻗﻴﻞ ﻟﻪ :ﺃﻻ ﺗَﻘْﺘﻠ ُﻬ ْﻢ؟ ) -ﻻ ﻳُﺘَ َﺤﺪ ُ
ﺑﻲ،
ﺑﺠﺮﻳﻤﺘﻪ .ﺃﻭ َﺣ ْﺮ ﱟ ﺆﺍﺧﺬﺗﻪِ َ ﺖ ﻋﺪﻡ ُﻣ َ ﺘﻀ ْ ﻠﺤﺔ ﺗﺄﻟﱡﻔﻪِ ﺍﻗْ َ ﻣِﻦ ﻛﺎﻓ ٍﺮ ُﻣﻌﺎﻫﺪَ ،
ﻓﻤ ْﺼ َ
ﻭﻫﻮ ﻏﻴْ ُﺮ ُﻣ ْﻠﺘَﺰِ ٍﻡ ﻟﻸﺣﻜﺎﻡ ،ﺻﺮﺡ ﺑﻬﺬﺍ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﻤﻲ ﻓﻲ )ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ(.
ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ :ﺍﻵﻳﺔ .13 }{2 ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ :ﺍﻵﻳﺔ .73 }{1
ﻻ ﻳُﺘﺤﺪﺙ -ﻣﻘﻮﻝ ﻗﺎﻝ. }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻏﻀﺒﻪ €
141
ﻭﻛﺎﻥ ﻳﻌﺮﻑ ﻓﻲ ﻭﺟﻬﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﻀﺒﻪ ﻭﺭﺿﺎﻩ.
ﻭﻛﺎﻥ ﻻ ﻳﺸﺎﻓﻪ ﺃﺣﺪﺍ ﺑﻤﺎ ﻳﻜﺮﻫﻪ ،ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻞ
ﻭﻋﻠﻴﻪ ﺻﻔﺮﺓ ،ﻓﻜﺮﻫﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻢ ﻳﻘﻞ ﻟﻪ ﺷﻴﺌﺎ ﺣﺘﻰ
ﺧﺮﺝ ،ﻓﻘﺎﻝ ﻟﺒﻌﺾ ﺍﻟﻘﻮﻡ) :ﻟ َ ْﻮ ﻗُ ْﻠﺘ ُ ْﻢ ﻟ ِ َﻬ َﺬﺍ ْ
ﺃﻥ ﻳ َ َﺪ َﻉ َﻫ ِﺬﻩ ِ ﱡ
ﺍﻟﺼ ْﻔ َﺮ َﺓ(.......،
}ﻭﻛﺎﻥ ﻳُﻌﺮﻑ ﻓﻲ َﻭ ْﺟﻬﻪ َ €ﻏ َﻀﺒُﻪ{ ﺇﺫ ﻛﺎﻥ ﻟﻪ ﻓﻲ ﻭﺟﻬﻪ ِﻋ ْﺮﻕٌ ﻳ َ ْﺮ ُ
ﺗﻔﻊ
ﻭﻳَﻈﻬﺮ ﺇﺫﺍ ﻏﻀﺐ }ﻭﺭِﺿﺎ ُﻩ{ ﺇﺫ ﻛﺎﻥ ﻳ َ ْﺮ ُ
ﺗﻔﻊ ﺍﻟﻨﻮ ُﺭ ﻓﻲ ﻭﺟﻬﻪ ﺇﺫﺍ ُﺳ ﱠﺮ ﻭﻳَﺘَﻸﻷ ﺗَﻸﻟﺆ
ﻭﺻﻔﺎﺋﻪِ. ﺍﻟﺠ ُﺪﺭِ ﻓﻲ ﻭﺟﻬﻪ ﻟﺸﺪﺓ ﻧﻮﺭﻩ َﺷﺨﺺ ُ ُ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ،ﻓﻜﺎﻥ ﻳ ُ َﺮﻯ
ْﺮﻫﻪ{ ﺃﻱ :ﻻ ﻳَﺘﻜﻠﻢ ﻓﻲ ﻭﺟﻬﻪ ﺑﻤﺎ ﻳَﻜﺮ ُﻫ ُﻪ،
}ﻭﻛﺎﻥ{ } €ﻻ ﻳﺸﺎﻓ ُﻪ ﺃﺣﺪًﺍ ﺑﻤﺎ ﻳَﻜ ُ
ﺍﻟﻌﺮﺍﻗﻲ ﺣﻴﺚ ﻗﺎﻝ ﻓﻲ )ﺃﻟﻔﻴّﺘﻪ(:ّ ﻭﷲ َﺩ ّﺭ ﺍﻟﺤﺎﻓﻆ
َﻭ ﻳُ ْﻜﺮ ِ ُﻡ ﺍﻟ ِﻜ َﺮ ﺍ َﻡ ﺇ ِ ْﺫ ﻳَﺄ ﺗُﻮ ﻧ َﺎ ﻴﺮ َﻭ ﺍ ﻟﻤِ ْﺴ ِﻜﻴﻨَﺎ
ﺲ ﺍ ﻟْ َﻔﻘ ِ َ
ﻳُ َﺠﺎ ﻟ ِ ُ
1
ﻴﺴ ُﻪ ،ﺑَ ْﻞ ﺑﺎﻟ ﱢﺮ َﺿﺎ ﻳُﺸَ ﺎﻓ ِ ُﻬ ُﻪ
َﺟﻠ ِ ُ ﻟَﻴْ َ
ﺲ ُﻣ َﻮ ﺍ ِ
ﺟ ًﻬﺎ ﺑِﺸَ ْﻲ ءٍ ﻳَ ْﻜ َﺮ ُﻫ ُﻪ
ﺲ ﺭﺟﻼ ﺍﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ،€ﻓﻠﻤﺎ ﺭﺁﻩ ﻗﺎﻝ) :ﺑِﺌْ َ ﻭﻳﺆﻳّﺪ ُﻩ ﻣﺎ ﺻﺢ} :ﺃﻥ ُ
ﻴﺮﺓ ِ( ،ﻓﻠﻤﺎ ﺟﻠﺲ ﺇﻟﻴﻪ ﺃَﻻ ََﻥ ﻟﻪ ِ ﺃﺧُ ﻮ ﺍﻟْ َﻌ ِﺸ ِ
ﺍﻟﻘﻮﻝ ﻭﺍﻧ ْﺒﺴﻂ َ ﺍﺑﻦ ﺍﻟْ َﻌﺸ َ
ﺲ ُ ﻴﺮﺓَ ،ﻭﺑِﺌْ ََ
)ﻣﺘَﻰ َﻋﻬِ ْﺪﺗِﻨِﻲ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﻣﻀﻰ ﺳﺄﻟَﺘْ ُﻪ ﻋﺎﺋﺸﺔ ﻋ ّﻤﺎ ﻗﺎﻝ ﻭﻋ ّﻤﺎ ﻓَ َﻌﻞ ،ﻓﻘﺎﻝَ :
ﺎﺷﺎ؟! ﺇ ﱠﻥ َﺷ ﱠﺮ ﺍﻟﻨ ِ ِ
ﱠﺎﺱ ﺍﺗﱢﻘَ َ
ﺎء ﱠﺎﺱ ﻋﻨْ َﺪ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ َﻣﻨْﺰِﻟ َ ًﺔ ﻳ َ ْﻮ َﻡ ﺍﻟْﻘِﻴ َ َ
ﺎﻣ ِﺔ َﻣ ْﻦ ﺗ َ َﺮ َﻛ ُﻪ ﺍﻟﻨ ُ ﻓ ﱠَﺤ ً
ﺭﺋﻴﺲ ﻗﻮﻣﻪِ، ُ َﺷ ﱢﺮﻩ ِ({ ،ﺍﻟﺤﺪﻳﺚ؛ ﺃﻱ :ﻷﻥ ﺍﻧﺒﺴﺎﻃَﻪ ﺇﻟﻴﻪ ﻛﺎﻥ ﺗﺄﻟّﻔًﺎ؛ ﻷﻧﻪ
2
ﻭﺗﻌﻠﻴﻤﺎ ﻟﻸ ّﻣ ِﺔ }ﻭ{ﻣﺎ ﺻﺢ ﺃﻳﻀﺎ :ﻣﻦ ﺃﻧﻪ }} َﺩﺧﻞ ﻋﻠﻴﻪ €ﺭﺟﻞ ﻭﻋﻠﻴﻪ ُﺻ ْﻔﺮﺓ{{ ً
ﻭﻫﻲ :ﻟ َ ْﻮﻥ ﺍﻷﺻﻔﺮ ﻛﺎﻟﺬﻫﺐ ﻭﺍﻟﺰّﻋﻔﺮﺍ ِﻥ }}ﻓﻜﺮ َﻫﻪ ﺭﺳﻮﻝ ﺍﷲ ،€ﻓﻠﻢ ﻳَﻘﻞ
ﻟﻪ{{ ﺃﻱ :ﻓﻲ ﻭﺟﻬﻪ }}ﺷﻴﺌ ًﺎ ﺣﺘﻰ ﺧﺮﺝ ،ﻓﻘﺎﻝ ﻟِﺒَ ْﻌﺾ ﺍﻟﻘﻮﻡ) :ﻟَ ْﻮ ُﻗ ْﻠﺘُ ْﻢ ﻟ ِ َﻬ َﺬﺍ
ﺃﺣﺴﻦ؛ ﺃﻱ: ﻭﺍﻟﺠﻮﺍﺏ ﻣﺤﺬﻭﻑ ﺃﻱ :ﻟﻜﺎﻥ ْ ُ ﺃﻥْ ﻳَﺪ ََﻉ َﻫﺬِﻩ ِ ﱡ
ﺍﻟﺼ ْﻔ َﺮﺓَ({{ َﺷ ْﺮﻁ؛
ﻓﻲ )ﺃﻟﻔﻴﺔ( :ﻳُﻮﺍﺟ ُﻬ ُﻪ .ﺻـ .83 }{1
ﺃﻱ :ﺃﺛﺮﻩ. }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 142
ﻭﻛﺎﻥ ﻻ ﻳﻐﻀﺐ ﺇﻻ ﺑﺤﻖ ،ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﻳﻜﻈﻢ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻐﻀﺐ.
ﺍﻟﻘﺼ ِﺪ
ﻣﻜﺮﻭﻩ ﻭﻣﻊ ْ ٌ ﻷﻥ ﻓﻴﻪ ﻧ َ ْﻮﻉ ﺗَﺸﺒ ﱡ ٍﻪ ﺑﺎﻟﻨﺴﺎءِ ،ﻭﻫﻮ ﻣِﻦ ﻏﻴﺮ ﻗ َْﺼ ِﺪ ﺍﻟﺘﺸﺒﻴﻪ ّ
ﺑﻬﻦ
ﺍﻷﺛﺮ ﻟﻢ ﻳﻜﻦ ُﻣﺤ ﱠﺮ ًﻣﺎ ﻭﺇﻻ ُ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺫﻟﻚ
ُ ﺣﺮﺍﻡ ،ﻭﻳﺠﻮﺯ ﻛﻮﻥ ﻟ َ ْﻮ ﻟﻠﺘﻤﻨﻲ، ٌ
ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ِ ﺍﻟﻤﺠﻠﺲ؛ ﻷﻥ ﺍﻷﻣﺮ
َ ﺆﺧﺮ ﺃ ْﻣ َﺮ ُﻩ ﺑﺘﺮﻛﻪِ ﺇﻟﻰ ُﻣ َ
ﻔﺎﺭﻗﺘﻪ ﻟﻢ ﻳ ُ ﱢ
ﺕ ﻏﻴﺮﻩ ﺇﻥ ﺃ ﱠﺩ ْ
ﺘﻨﻴﺐ َ ﻓﻮﺭﻱ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﺑﻠﺴﺎﻧﻪِ ﺃﻭ ﻳَﺪﻩِ ،ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳ َ ْﺴ َﱞ ﺍﻟﻤﻨ َﻜﺮ
ﺇﻟﻰ ﺍﻟﺘﺄﺧﻴﺮ ۊﻟﻮ ﻟﺤﻈﺔ.
ﺐ ﻟﺒﺎﻃ ٍﻞ ،ﻭﻗﺪ ُﻋ ِﺠ َﻦ ﺑ ِ ِﻄﻴ ِﻦ ﺐ ﺇﻻ ﺑِﺤﻖﱟ { ﻭﺣﺎﺷﺎ ُﻩ ﺃﻥ َ
ﻳﻐﻀ َ ْﻀ ُ}ﻭﻛﺎﻥ ﻻ ﻳَﻐ َ
ﻳﻜﻈﻢ
ُ ﺍﻷﺧﻼﻕ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺰﻛﻴّﺔ }ﻭﻣﻊ ﺫﻟﻚ{ ﺃﻱ :ﻣﻊ ﻏﻀﺒﻪ ﺍﻟﺤﻖﱠ }ﻛﺎﻥ
ﺕ َﻣ ْﺼﻠﺤ ٌﺔ ﺇﻟﻰ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮﻫﻤﺎ ﺃﻱ :ﺇﻥ ﺃ ﱠﺩ ْ ُ ﺐ{ َﺳﺒﻖ ﺍﻟﻐَﻴْﻆ ﻭﺍﻟﻐ َ
َﻀ َ
ﻏﻴﺮ َﺣ ّﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟِﻤﺎ ﺗَﻘ ﱠﺮﺭ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳ ُ ْﻬ ِﻤﻞُ ﻭﻻ ﻳ ُ ْﻤﻬِﻞ َﺣ ﱠﻖ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﻻ
ﻳُﻘﺎ ِﻭ ُﻣﻪ ﺷﻲء ﺇﻥ ﻏﻀﺐ ﻟﺮﺑﻪ ،ﻭﻣﻦ ﺛ ّﻤﺔ ُﺳ ﱠﻦ ﻟﻜﻞ ﺫِﻱ ِﻭﻻﻳ ٍﺔ ﺍﻟﺘﺨﻠﱡﻖُ ﺑﻬﺬﺍ ﺍﻟﺨﻠﻖ
ﺣﻖ ﺍﷲ ِ ﺗﻌﺎﻟﻰ ،ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(َ :ﻛﻈَ َﻢ ﻳﻨﺘﻘﻢ ﻟﻨﻔﺴﻪِ ﻭﻻ ﻳ ُ ْﻬ ِﻤ َﻞ ﱠ
َ ﺍﻟﻜﺮﻳﻢ ،ﻓﻼ
ﺘﺮﻋ ُﻪ.
ﺍﺟ َﻭﺣﺒَ َﺴ ُﻪ ،ﻭﻓﻲ )ﺍﻟﺼﺤﺎﺡ(ْ : َﻏﻴْﻈَ ُﻪ َ -ﺭ ﱠﺩ ُﻩ َ
ﺍﺑﻦ ﺣﺠﺮ ﻓﻲ )ﺍﻟﺰﱠﻭﺍﺟﺮ(.1 ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮ ًﺓ ﺑَﻴﱠﻨﻬﺎ ُ
َ ﻭﺍﻋﻠﻢ :ﺃﻥ ﻓﻲ َﺫ ّﻡ ﺍﻟﻐﻀﺐ
ﻭﺇﻧﻤﺎ ﻳ ُ َﺬ ﱡﻡ ﺣﻴﺚ ﻟﻢ ﻳﻜﻦ ﷲ ﺗﻌﺎﻟﻰ ﻭﺇﻻ ﻓﻬﻮ ﻣﺤﻤﻮ ٌﺩ .ﻭﻓﻲ ﻣﺪﺡ ﻛﻈﻢ ﺍﻟ َﻐﻴْﻆ
)ﻣﺎ ﺗَﺠ ﱠﺮ َﻉ َﻋﺒْ ٌﺪ ُﺟ ْﺮ َﻋ ًﺔ ﺃ ْﻓ َﻀ َﻞ ِﻋﻨْ َﺪ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ
ﺃﺣﺎﺩﻳﺚ ﻛﺜﻴﺮ ٌﺓ ،ﻓﻘﺪ ﺻﺢَ : ُ ﺃﻳﻀﺎ
ﻭ)ﻣﺎ َﻛﻈﻢ َﻋﺒ ٌﺪ ُﺟﺮ َﻋ َﺔ َﻏﻴ ٍ
ﻆ ْ َ ْ َ ﻐﺎء َﻭ ْﺟﻪِ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ(، ﻣ ِ ْﻦ ُﺟﺮ َﻋ ِﺔ َﻏﻴْ ٍ
ﻆ ﻳ َ ْﻜ ِﻈ ُﻤ َﻬﺎ ﺍﺑْﺘ ِ َ
ْ ْ
ﺃﻋﻠﻢ.
ُ ﻭﻏﻴﺮ ﺫﻟﻚ؛ ﻭﺍﷲ ُ ﺇﻳﻤﺎﻧًﺎ(،ﷲ ﺗ َ َﻌﺎﻟ َﻰ ﺇﻻﱠ َﻣﻸ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ َﺟ ْﻮﻓَ ُﻪ َ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺇﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ .ﺍﻧﻈﺮ.83/1 : }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
143
ÂÁÀ¬<·^Èe<ª<ÿí
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﺣﻠﻢ ﺍﻟﻨﺎﺱ ،ﻭﺃﺭﻏﺒﻬﻢ ﻓﻲ ﺍﻟﻌﻔﻮ ﻣﻊ ﺍﻟﻘﺪﺭﺓ .ﻭﺭﻭﻱ :ﺃﻧﻪ ﺃﺗﻲ
ﺑﻘﻼﺋﺪ ﻣﻦ ﺫﻫﺐ ﻭﻓﻀﺔ ﻓﻘﺴﻤﻬﺎ ﺑﻴﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﻘﺎﻡ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻓﻘﺎﻝ:
ﻓﺼﻞ
ﺣﻠﻤِﻪ ِ
}ﻓﻲ ﺑَﻴﺎﻥ َﻋ ْﻔﻮﻩ ِ{ €ﻭ ِ
ﻭﻋﻔﻮﺕ ﻟﻪ ﺫﻧﺒَ ُﻪ،
ُ ﺕ ﻋﻨﻪ َﺫﻧْﺒَ ُﻪ، ﺍﻟﻌ ْﻔ ُﻮ :ﺗ َ ْﺮ ُﻙ ُﻋﻘﻮﺑﺔ ﺍﻟ ُﻤ ْﺴ ّ
ﺘﺤﻖ ،ﻳﻘﺎﻝ :ﻋﻔ ْﻮ ُ َ
ﻭﻋﻦ َﺫﻧْﺒﻪ ،ﻭﺍﻟﺤﻠﻢ -ﺑﺎﻟﻜﺴﺮ -ﺍﻷﻧﺎ ُﺓ ﻭﺍﻟﻌﻘﻞ ﻭﻋﺪ ُﻡ ﺍﻻﻧﺘﻘﺎﻡِ ﻣ ِ ﱠﻤ ْﻦ ﺃﺗﻰ ﺑﻤﻜﺮﻭﻩ
ۊﺇﻥ َﻋ ُﻈ َﻢ .ﻭﻟﻤﺎ ﻛﺎﻥ ﻓﻲ ﺍﻟ ِﺤﻠﻢ ﻣﻌﻨﻰ َ
ﺍﻟﻌ ْﻔﻮ ﻣﻊ ﺯﻳﺎﺩﺓ ٍ ﻗﺎﻝ:1
ﻗﻂ ﺇﻻ ﻭﻗﺪ ُﻋﺮِﻓ ْ
َﺖ ﻟﻪ ﺍﻟﻨﺎﺱ{ ﺇﺫ ﻣﺎ ﻣِﻦ َﺣﻠِﻴﻢ ﱡ ِ ﻠﻢ }ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ{ ْ €
}ﺃﺣ َ
ﺵ ﻓﻲ ﻛﻤﺎﻝ ِﺣﻠﻤﻪ ﺇﻻ ﻧﺒﻴﱡﻨﺎ ،€ﻓﺈﻧﻪ ﻻ ﺗﺰِﻳﺪُﻩ ِﺷ ّﺪ ُﺓ ﺍﻹﻳﺬﺍء ِ َﺫﻟ ﱠ ٌﺔ 2ﺃﻭ َﻫ ْﻔﻮ ٌﺓ ﺗَﺨْ ِﺪ ُ
ﻑ ﺫﻟﻚ ﺑﻘﻮﻟﻪ} :ﻭﺃ ْﺭﻏﺒُ ْ
ﻬﻢ ﻟﻪ ﻭﺍﻟﺠﻬﻞ ﻋﻠﻴﻪ ﺇﻻ ِﺣ ْﻠ ًﻤﺎ ﻭ َﻋ ْﻔ ًﻮﺍ َ
ﻭﺻ ْﻔﺤﺎ ،ﻭﺃ ْﺭ َﺩ َ
ﻓﻲ ﺍﻟ َﻌﻔﻮ ﻣﻊ ﺍﻟ ُﻘ ْﺪ َﺭﺓ{ ﻭﻟﻢ ﻳﻘﻞ :ﺃﻋﻔﺎ ُﻫ ْﻢ ﻹﻓﺎﺩﺓ ﺍﻷﻭﻝ ،ﺃﻧﻪ ﺃﺷ ﱡﺪ َﺭﺍﻏﺒِﻴّ ًﺔ؛ ﻷﻧﻪ
ﺘﺨﻠﱢ ًﻘﺎ ﺑِﺨُ ﻠ ُ ِﻖ ﺍﷲ ﺍﻟﺬﻱ ﻳ ُ ﱡ
ﺤﺐ ﻏﺐ ﺍﻟﻌﻔﻮ ﺃﻱ :ﻳُﺤﺒﱡﻪ ﻋﻦ َﻣﻦ ﺃﺳﺎء ﺇﻟﻴﻪ ُﻣ َ €ﻛﺎﻥ ﻳ َ ْﺮ ُ
ﻔﻮ ﻋﻨﻬﻢ ﻟِﻤﺎ ُﻋﺮﻑ ﻳﺮﺟﻮﻥ ﺃﻥ ﻳ ْﻌ َ ﻮﻥ ﺃﻱُ : ﺍﻟﻌﻔ َْﻮ ،ﻭﺃﻧﻪ ﺃﺷ ﱡﺪ َﻣ ْﺮﻏُﻮﺑﻴّ ًﺔ؛ ﻷﻧﻬﻢ ﻳ َ ْﺮﻏﺒُ َ َ
ﻓﻈﺎ َﻏﻠﻴﻈً ﺎ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ: ﻠﻴﻦ ﻟﻬﻢ ﺇﺫ ﻟﻢ ﻳﻜﻦ ًّ ﻣﻦ ﺣﺎﻟﻪِ ،ﺃﻧﻪ ﻛﺎﻥ ﻳ ُ ِ
ﻼﻃﻔ ُﻬ ْﻢ ﻭﻳ َ ُ
ﱫ: 9 87 6 5 4 3 2 1 0ﱪ ﺍﻵﻳﺔ3؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺷﺞ
ﻭﺍﻟﻌﻔﻮ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻦ ﻗﻮﻟﻪ - :ﻟﻤﺎ ﱠ ﺍﻟﺤﻠﻢ َ َﻭﻳﺆﻳّﺪ ﻣﺎ ُﺫﻛﺮ ﻣِﻦ ِ
ﻮﻥ(. ﺕ َﺭ ِ
ﺑﺎﻋﻴﺘُ ُﻪ ) -ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺍ ْﻏﻔ ِ ْﺮ ﻟ ِ َﻘ ْﻮﻣِﻲ ﻓَﺈﻧ ﱠ ُﻬ ْﻢ ﻻَ ﻳ َ ْﻌﻠَ ُﻤ َ ُﺴﺮ ْ
َﻭ ْﺟ ُﻬ ُﻪ ﻭﻛ َ
}ﻭ{ﻣﺎ } ُﺭﻭﻱ} :ﺃﻧﻪ ﺃُﺗِﻲ ﺑﻘﻼﺋِﺪ{{ َﺟ ْﻤﻊ ﻗِﻼ َﺩﺓ ،ﻭﻫﻲ :ﻣﺎ ﻳ ُ ْﺠﻌﻞ ﻓﻲ ﺍﻟ ُﻌﻨ ِﻖ
ﻘﺴ َﻤﻬﺎ ﺑﻴﻦ ﺃﺻﺤﺎﺑﻪِ ،ﻓﻘﺎﻡ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳَﺔ ﻓﻘﺎﻝ: ﻓﻀﺔَ ،ﻓ َ }}ﻣ ِ ْﻦ َﺫ ٍ
ﻫﺐ َﻭ ّ
ﺃﻱ :ﻭﺇﻥ ﻟﻢ ﻳﻨﺎﺳﺐ ﺍﻟﺘﺮﺟﻤﺔ .ﻣﻨﻪ. }{1
ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ :ﺯ ِﻟﱠﺔ* . }{2
ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﺍﻵﻳﺔ .159 }{3
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 144
ﻳﺎ ﻣﺤﻤﺪ؛ ﻭﺍﷲ ﻟﺌﻦ ﺃﻣﺮﻙ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﺗﻌﺪﻝ ﻓﻤﺎ ﺃﺭﺍﻙ ﺗﻌﺪﻝ ،ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ
ﻚ ﺑ َ ْﻌ ِﺪﻱ؟!( ،ﻓﻠﻤﺎ ﻭﻟﻰ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ
ﻚَ ،ﻣ ْﻦ ﻳ َ ْﻌ ِﺪ ُﻝ َﻋﻠَﻴْ َ)ﻭﻳْ َﺤ َ
ﻋﻠﻴﻪ ﻭﺳﻠﻢَ :
ﻋﻠﻴﻪ ﻭﺳﻠﻢُ ) :ﺭ ﱡﺩﻭ ُﻩ َﻋﻠ ﱠَﻲ ُﺭ َﻭﻳْ ًﺪﺍ(.
ﻭﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺴﻢ ﻣﻦ ﻓﻀﺔ ﺧﻴﺒﺮ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ :ﺃﻋﺪﻝ
ﺕ ﺃﻋ ِﺪ ْﻝ؟! ﻓَ َﻘ ْﺪ ِﺧﺒْ ُ
ﺖ َﻭ َﺧ ِﺴ ْﺮ ُ ﻚ ،ﻓ ََﻤ ْﻦ ﻳ َ ْﻌ ِﺪ ُﻝ ﺇﺫَﺍ ﻟ َ ْﻢ ْ
)ﻭﻳْ َﺤ َ
ﻳﺎ ﻧﺒﻲ ﺍﷲ ،ﻗﺎﻝَ :
ﺃﻋ ِﺪ ُﻝ( ،ﻓﻘﺎﻡ ﻋﻤﺮ ﻭﻗﺎﻝ :ﺃﻓﻼ ﺃﺿﺮﺏ ﻋﻨﻖ ﻫﺬﺍ ﺍﻟﻤﻨﺎﻓﻖ؟!.... ﺖﻻ ْ ﺇﻥ ُﻛﻨْ ُ
ْ
ﺍﻟﺼﺮﻳﺢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫO N M L ﻭﺣﺮﻣ ُﺔ ﻧﺪﺍﺋﻪِ ْ
ﺑﺎﺳﻤﻪِ ﱠ ْ ﻳﺎ ﻣﺤﻤﺪ؛{{
S R Q Pﱪ 1ﻛﻤﺎ ﺳﺒﻖ ،ﺇﻧﻤﺎ 2ﻳﻤﺘَﺜِﻠ ُﻪ ﺍﻟﻤﺘﺄ ّﺩﺑُﻮﻥ؛ ﻻ ﻣﺜْﻞُ ْ
ﺃﺟﻼﻑ
ﺿﻤﻴﺮ ﺍﻟﺸﺎﻥ ﺌﻦ{{ -ﻣﺨﻔﻔﺔ ،ﻭﺍﺳ ُﻤﻪ َ ﺍﻷﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﻫﻢ ﻛﺎﻟ ُﻮﺣﻮﺵ }}ﻭﺍﷲ ِ ﻟَ ْ
ﺃﺭﺍﻙ{{ ﺻﻴﻐﺔ ُﻣﺘﻜﻠﻢ َ }}ﺃﻣﺮﻙ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ َﺗ ْﻌﺪِﻝ{{ ﻓﻲ ﺍﻟ َﻘ ْﺴﻢ }}ﻓﻤﺎ َ ﻣﺤﺬﻭﻓًﺎ
ﻗﻊ ﻓﻲ ﻣ ْﻬﻠ َﻜ ٍﺔﺮﺣ ٍﻢ ﺗﻘﺎﻝ :ﻟﻤﻦ َﻭ َ ﻚ({{ َﻭﻳْ ٌﺢَ :ﻛﻠِﻤ ُﺔ ﺗ َ ﱡ }} َﺗ ْﻌﺪﻝ ،ﻗﺎﻝ َ ) :€ﻭﻳْ َﺤ َ
ﻭﺍﺣﺪ }}) َﻣ ْﻦ ﻳَ ْﻌﺪِ ُﻝ({{
ٍ ﻭﻭﻳْﻞ :ﻛﻠﻤﺔ ﻋﺬﺍﺏ ،ﻭﻗﻴﻞ :ﻫﻤﺎ ﺑﻤﻌﻨﻰ ﻻ ﻳ َ ْﺴﺘﺤ ّﻘ َﻬﺎَ ،
ﺃﺣﺪ ﺇﻥ ﻟﻢ ﺃﻋﺪﻝ؛ ﻓﺈﻧ ﱢﻲ ﻚ ﺑَ ْﻌﺪِﻱ({{ ٌ ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱّ ﺃﻱ :ﻻ ﻳَﻌﺪﻝ }}) َﻋ َﻠﻴْ َ
ﻭﻱ }}ﻗﺎﻝ ُ ) :€ﺭ ﱡﺩﻭ ُﻩ َﻋ َﻠ ﱠﻲ ُﺭ َﻭﻳْﺪًﺍ({{ ﺃﻱ: }}ﻓﻠﻤﺎ َﻭﻟﱠﻰ{{ ﺍﻟﺒَ َﺪ ﱡ
ّ ﻧﺒﻲ ﻣﺄﻣﻮﻥٌ
ّ
ﻒ. ﺑﺎﻟ ﱢﺮﻓﻖ ﻻ ﺑﺎﻟ ُﻌﻨْ ِ
ﺒﺮ{{ ﻣﺪﻳﻨ ٌﺔ ﻛﺎﻧﺖ ﺴ ُﻢ ﻣِﻦ ﻓ ِ ّﻀﺔ ﺧَ ﻴْ َ }ﻭ{ﻣﺎ ُﺭﻭﻱ :ﺃﻧﻪ }}ﻛﺎﻥ ﺍﻟﻨﺒﻲ €ﻳَ ْﻘ ِ
ﻛﺒﻴﺮ ًﺓ ،ﺫﺍﺕ ُﺣﺼﻮﻥ ﻭﻣﺰﺍﺭِ َﻉ ،ﻋﻠﻰ ﺛﻤﺎﻧﻴ ِﺔ ﺑ ُ ْﺮﺩٍ ﻣِﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺇﻟﻰ ﺟﻬﺔ ﺍﻟﺸﺎﻡ
ﻚَ ،ﻓ َﻤ ْﻦ ﻳَ ْﻌﺪِ ُﻝ
ﻧﺒﻲ ﺍﷲ ،ﻗﺎﻝ{ {:€ﺍﺳﺘﺌﻨﺎﻑ }}) َﻭﻳْ َﺤ َ }}ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ :ﺃ ْﻋﺪِﻝ ﻳﺎ ّ
ﺖ({{ -ﺑﺘﺎء ﺍﻟﻤﺘﻜﻠﻢ -ﻣﻦ ﺧﺎﺏ ﺍﻟﺮﺟﻞ َﺧﻴْﺒ ًﺔ ﺇﺫﺍ ﻟﻢ ﺇ َﺫﺍ ﻟَ ْﻢ ﺃ ْﻋﺪِ ْﻝ؟! َﻓ َﻘ ْﺪ ِ
ﺧﺒ ْ ُ
ﺖ ﻻ ﺃ ْﻋﺪِ ُﻝ({{ ﺕ }})ﺇﻥْ ُﻛﻨْ ُ ﺖ ﻭﻣﺎ ﻓُ ْﺰ ُ ﺿﻠَ ْﻠ ُﺴ ْﺮ ُﺕ({{ ﺃﻱَ : ﻳﻨَﻞْ ﻣﺎ ﻃﻠﺐ }}) َﻭﺧَ ِ
ﻤﺮ{ ÷ ﺃﺣﺪ ﻳُﻘْﺴﻂ }}ﻓﻘﺎﻡ ُﻋ ٌ ﻣﺄﻣﻮﺭ ﺑﺎﻟﻘﺴﻂ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ،ﻓﺈﻥ ﻟﻢ ﺃﻗ ِﺴﻂ ﻓﻼ ٌ ٌ ﻷﻧﻲ
ﻠﻮﻡ
ﻳﺤﺘﻤﻞ ﺃﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻛﺎﻥ َﻣ ْﻌ َ ﻖ؟!{{ ْ ﺮﺏ ُﻋ ُﻨﻖَ ﻫﺬﺍ ﺍﻟﻤﻨﺎﻓ ِ ِﺃﺿ ُ }ﻭﻗﺎﻝ :ﺃﻓﻼ ْ
ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ :ﺍﻵﻳﺔ .63 }{1
ﺇﻧﻤﺎ -ﺧﺒﺮ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
145
ﱠﺎﺱ ﺃﻧﱢﻲ ﺃﻗْﺘُ ُﻞ ْ
ﺃﺻ َﺤﺎﺑِﻲ(. ﺃﻥ ﺃﺗﱠﻬِ َﻢ ﺍﻟﻨ ُ
)ﻣ َﻌﺎ َﺫ ﺍﷲ ْ
ﻓﻘﺎﻝَ :
ﻭﺭﻭﻱ :ﺇﻥ ﻳﻬﻮﺩﻳﺔ ﺃﺗﺖ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺸﺎﺓ ﻣﺴﻤﻮﻣﺔ...،
ﺍﻟﻨﻔﺎ ِﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻛﺎﺑﺮِ ﺃﺻﺤﺎﺑﻪِ ﺑ َﻘﺮﻳﻨﺔ }}ﻓﻘﺎﻝَ ) :1ﻣ َﻌﺎ َﺫ ﺍﷲ ﺃﻥْ ﺃﺗﱠﻬ ِ َﻢ ﺍﻟﻨ ُ
ﱠﺎﺱ ﺃﻧﱢﻲ
ﻣﺴﻠﻤﺎ ،ﻭﺇﻧﻤﺎ
ً ﻭﻳﺤﺘﻤﻞُ ﺃﻧﻪ ﻛﺎﻥ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ْ
َ ﺍﻟﻈﺎﻫﺮ ﺇﻧﻪ ﻓﻲ َ ﺃﺻ َﺤﺎﺑِﻲ({{ ﻷﻥ
ﺃ ْﻗ ُﺘ ُﻞ ْ
ﺃﻋ ِﺪ ْﻝ -ﻧﺴﺒ َﺔ ﺍﻟﻨﺒﻲ €ﺇﻟﻰ ﺏ ﺍﻟ ُﻌﻨ ِﻖ ﻟ ِ َﻤﺎ ﻓَﻬِ َﻢ ﻣﻦ ﻗﻮﻟﻪْ :
ﺿﺮ ِ
ﺍﺟﺘﺮﺃ ﻋﻤﺮ ÷ ﻋﻠﻰ ْ ْ
ﻭﻣ ْﻦ ﻧ َﻘﺺ ﻣﻦ
ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢَ ، ٌ ﺍﻟﺠ ْﻮ ُﺭ ،ﻭﻫﻮ ﻧﻘْﺺ ﻋﺪﻡ ﺍﻟﻌﺪﻝ ﻭﻫﻮ َ
ﺿ ْﺮﺏ ُﻋﻨُﻘِﻪِ ﻟﻮ ﻻ ﻧ َ ْﻬ ُﻲ ﺍﻟﺮﺳﻮ ِﻝ ؛ ﻋﻤﺮ ÷ ﺃﺟﺎﺯ َ ﺍﻟﺮﺳﻮﻝ ﺷﻴﺌًﺎ ﻳﻜ ُﻔ ُﺮ ،ﻓﺎﺟﺘﻬﺎ ُﺩ َ
ﻭﺍﷲ ﺃﻋﻠﻢ .ﻓﻔﻲ ﻫﺬﺍ ﻛﻤﺎ ﻓﻲ ﻣﺎ ﻗﺒْﻠَﻪ ﻣِﻦ ﻋﻈﻴﻢ ﻋﻔﻮﻩ ﻭﺣﻠﻤﻪ ،ﻭﺟﻤﻴﻞ ﺻﺒﺮﻩ،
ِِ
ﻧﻔﺴﻪ ﻭﺑﻴﱠﻦ ﻣﺎ َﺟﻬﻠ ُﻪ. ﻭﺗﺤ ّﻤﻠﻪ ﻣﺎ ﻻ ﻳﺨﻔﻰ؛ ﺇﺫ ﻟﻢ ﻳَﺰِ ْﺩ ﻓﻲ ﺟﻮﺍﺑﻪ ﺇﻻ ﺃﻥ َﻭ َﻋﻆ َ
ﺕ ﺷﺎﻭ َﺭ ْ
َ ﻣﻦ ﺍﻟﻬﺠﺮﺓ }ﻭ{ﻣﺎ }ﺭﻭﻱ{ :ﺃﻧﻪ ﻟ ّﻤﺎ ﻛﺎﻥ َﻏ ْﺰﻭ ُﺓ ﺧﻴْﺒﺮ َﺳﻨﺔ َﺳﺒْ ٍﻊ َ َ
ﺗﺴ ﱠﻢ ﺍﻟﻨﺒﻲ - €ﻳ َ ُﻬﻮ َﺩ 3ﻓﻲ ُﺳ ُﻤﻮﻡٍ، ﺃﻥ ُ ﺕ ْ ﺯﻳﻨﺐ ﺍﻟﻴَ ُﻬﻮﺩِﻳّ ُﺔ - 2ﻟ ﱠﻤﺎ ﻗَﺼ َﺪ ْ ُ
ﺖ ﺑﻪ ﺍﻟﺸﺎ َﺓ ﺟﻤﻴﻌﻬﺎ، ﻟﻮﻗﺘﻪَِ ،
ﻓﺴ ّﻤ ْ ﺍﻟﺴ ﱢﻢ ﺍﻟ ُﻤﻌﻴّﻦ ﺍﻟﻘﺎﺗ ِ ِﻞ َ
ﻓﺎﺟﻤﻌﻮﺍ ﻟﻬﺎ ﻋﻠﻰ ﱠ
ﻓﻮﺿ َﻌﺘْﻬﺎ ﺑﻴﻦ ﻬﻤﺎ، ِ
ﺕ ﻓﻲ ﺍﻟﺬﺭﺍﻉ ﻭﺍﻟ َﻜﺘْﻒ ﻟﻤﺎ ﻗﻴﻞ ﻟﻬﺎ :ﺇﻧﻪ ﻳُﺤﺒ ﱡ َ ﺃﻛﺜﺮ ْ ﻟﻜﻨﻬﺎ
4
َ َ
ﺁﺧﺮ ،ﻓﻠﻤﺎ َ ﺘﻨﺎﻭﻝ €ﺍﻟﺬﺭﺍ َﻉ ﻭﺗﻨﺎﻭﻝ ﺑِﺸْ ٌﺮَ 5ﻋ ْﻈ ًﻤﺎ ﻳَﺪﻳﻪ ﻭﺣﺎﺿﺮﻱ ﺃﺻﺤﺎﺑﻪِ ،ﻓَ َ
ﻬﻤﺎ ﻗﺎﻝ ) :€ﺍ ْﺭﻓَ ُﻌﻮﺍ ﺃﻳْ ِﺪﻳَﻜ ُْﻢ ،ﻓَﺈ ﱠﻥ َﻫ ِﺬﻩ ِ ﺍﻟ ﱢﺬ َﺭﺍ َﻉ ﺗُﺨْ ﺒ ِ ُﺮﻧِﻲ ﺃﻧ ﱠ َﻬﺎ ﺍﺑْﺘﻠﻌﺎ ﻟ ُ ْﻘ َﻤﺘﻴْ َ
ﺒﺮﻙ؟ ﺃﺧ َ
ﺍﻟﺸﺎ َﺓ؟( ﻓﻘﺎﻟﺖَ :ﻣ ْﻦ ْ ﺖ َﻫ ِﺬﻩ ِ ﱠ)ﺳ ﱠﻤ ْﻤ ِ
ﺳﻞ ﺇﻟﻴﻬﺎ ﻓﻘﺎﻝَ : ﻮﻣﺔٌ( ،ﻓﺄ ْﺭ َ َﻣ ْﺴ ُﻤ َ
ﺇﻥ ﻛﺎﻥ ﻧﺒﻴًّﺎ ﻟﻢ ﻳَﻀ ﱡﺮﻩ ﻗﻠﺖْ :6 ﻓﻘﺎﻝَ ) :ﻫ ِﺬﻩ ِ( ﻳﻌﻨﻲ ﺍﻟﺬﺭﺍ َﻉ ،ﻗﺎﻟﺖ :ﻧﻌﻢُ ،
ﺮﺣﻨﺎ ﻣﻨﻪ ،ﻓ ُﻌﻔ ِ َﻲ ﻋﻨﻬﺎ ﻭﻟﻢ ﻳﻌﺎﻗﺒْ َﻬﺎ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻤﺼﻨﻒ ﺍﺳﺘَ ْﺍﻟﺴ ﱡﻢ ﻭﺇﻻ ْ ّ
ﺍﻟﻨﺒﻲ €ﺑﺸﺎﺓ ٍ َﻣ ْﺴ ُﻤﻮﻣﺔ ٍ{{ ﺃﻱَ :ﻣ ْﺠ ُﻌﻮ ٍﻝ ﻓﻴﻬﺎ ﺍﻟﺴ ﱡﻢ ﱠ ﺑﻘﻮﻟﻪ}}:ﺇﻥ ﻳَ ُﻬﻮﺩﻳّ ًﺔ ﺃﺗ ِ
َﺖ
ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺳﻠﻢ. }{1
* ﺻﻔﺔ ﺯﻳﻨﺐ .ﻫﻲ :ﺯﻳﻨﺐ ﺑﻨﺖ ﺍﻟﺤﺎﺭﺙ ،ﺍﻣﺮﺃﺓ ﺳﻼﻡ ﺑﻦ ﻣﺸﻜﻢ) .ﻣﻨﺢ :ﺻـ .(259 }{2
ﻣﻔﻌﻮﻝ ﻳﻬﻮﺩ. }{3
ﻟﻬﺎ -ﺯﻳﻨﺐ. }{4
ﺃﻱ :ﺑِﺸﺮ ﺑﻦ ﺍﻟﺒﺮﺍء ÷* . }{5
ﻗﻠﺖ -ﻣﻘﻮﻝ. }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 146
ﺎﻥ ﺍﷲ
)ﻣﺎ َﻛ َ
ﻓﺠﻲء ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﺴﺄﻟﻬﺎ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻟﺖ :ﺃﺭﺩﺕ ﻗﺘﻠﻚ ،ﻓﻘﺎﻝَ :
َﻚ َﻋﻠَﻰ ﺫَﻟ ِ َ
ﻚ؟( ﻓﻘﺎﻟﻮﺍ :ﺃﻓﻼ ﻧﻘﺘﻠﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻓﻘﺎﻝ) :ﻻَ(. ﺗ َ َﻌﺎﻟ َﻰ ﻟِﻴُ َﺴﻠﱢﻄ ِ
ﻭﺳﺤﺮﻩ ﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ...........................
ﺍﻟﻤ ْﺮﺃﺓ }}ﺇﻟﻰ ﺍﻟﻨﺒﻲ{{ €ﻟ ّﻤﺎ ﺃﺧْ ﺒَﺮﺗْﻪ ﺍﻟ ﱢﺬﺭﺍ ُﻉ }}ﻓﺴﺄﻟﻬﺎ }}ﻓﺠﻲء ﺑﻬﺎ{{ ﺃﻱ :ﺑﺘﻠﻚ َ
َﺖ ﻭ}}ﻗﺎﻟﺖ :ﺃﺭ ْﺩ ُﺕ ﻗﺘْﻠﻚ ،ﻓﻘﺎﻝَ ) :ﻣﺎ َﻛﺎﻥَ ﺍﷲ ﺍﻟﺴ ّﻢ }}ﻓـ{{ـﺎﻋﺘَﺮﻓ ْ ﻋﻦ ﺫﻟﻚ{{ ﱠ
ِ
ﺍﻟﺸﺮﻳﻒ ﻚ؟({{ ﺃﻱ :ﻋﻠﻰ ﻗﺘﻠﻲ ،ﻟﻜﻨﻪ ﺃﺛ ﱠ َﺮ ﻓﻲ َﺟ َﺴﺪﻩ ﻚ َﻋ َﻠﻰ َﺫﻟ ِ َ َﺗ َﻌﺎﻟَﻰ ﻟ ِ ُﻴ َﺴ ﱢﻠ َﻄ ِ
)ﻣﺎ ﺃ َﺯﺍﻝُ ﺃ ِﺟ ُﺪ ﺃﻟ َ َﻢ ﺍﻟ ﱠﻄ َﻌﺎﻡ ﺘﺠ َﻢ ﻋﻠﻰ ﻛﺎﻫﻠِﻪِ ﺛﻼﺛ ًﺔ ،ﻭﻗﺎﻝ ﻗُﺒﻴْﻞ َﻭﻓﺎﺗﻪ َ :€ ﺍﺣ ََﻭ ْ
ﺍﻟﺴ ﱢﻢ( ،ﻭﺍﻷﺑ ْ َﻬ ُﺮ ﻚ ﱠ ْﺕ ﺍﻧْﻘِﻄَ ﺎ َﻉ ﺃﺑْ َﻬﺮِﻱ ﻣ ِ ْﻦ ﺫَﻟ ِ َ
ﺍﻥ َﻭ َﺟﺪ ُ ﺖ ﺑ ِ َﺨﻴْﺒَ َﺮ ،ﻓ ََﻬﺬَﺍ َ
ﺃﻭ ُ ﺍﻟ ﱠ ِﺬﻱ ﺃ َﻛ ْﻠ ُ
ﺑﺎﻟﺼ ْﻠﺐ ﻳَﺘﺼﻞ ﺑﺎﻟﻘﻠﺐ؛ ﺇﺫﺍ ﺍﻟﻤﻮﺣﺪﺓ ِ ِ -ﻋ ْﺮﻕٌ ُﻣ ْﺴﺘَﺒﻄَ ٌﻦ ﱡ ّ -ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ﻭﺳﻜﻮﻥ
ﺍﻟﺴ ﱢﻢ ﺷﻬﻴ ًﺪﺍ ﻳﺮ ْﻭ َﻥ :ﺃﻧﻪ €ﻣﺎﺕ ﺑﺬﻟﻚ ﱠ ﺍﻧﻘﻄﻊ ﻣﺎﺕ ﺻﺎﺣﺒُ ُﻪ ،ﻓﻜﺎﻧﺖ ﺍﻟﺼﺤﺎﺑ ُﺔ َ
ﺟﻤﻴﻌﺎ }}ﻓﻘﺎﻟﻮﺍ :ﺃﻓﻼ ﻧ ْﻘ ُﺘﻠ َﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻓﻘﺎﻝ: ً ﻟﻴُ ْﺴﺘَﻜ َْﻤﻞ ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ
ﺸﺮﺘﻘﻢ ﻟﻨَﻔﺴﻪِ ،ﻓﻠﻤﺎ ﻣﺎﺕ ﺑ ِ ٌ ﻷﺟﻠﻲ؛ ﻷﻧﻪ ﻛﺎﻥ ﻻ ﻳﻨْ ُ ﻻ({{ ﺃﻱ :ﻻ ﺗﻘﺘﻠﻮﻫﺎ ْ ) َ
ِ
ﺍﻟﺨﻼﻑ ﺍﻟﻤﺒﻴ ﱠ ِﻦ ﻗﺼﺎﺻﺎ ،ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣ ِ َﻦ ً ﻓﻌ َﻬﺎ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺋﻪِ ﻓﻘﺘﻠﻮﻫﺎ ﺍﻟﺴ ﱢﻢ َﺩ َﺑﺬﻟﻚ ﱠ
ﺍﻟﻬ ْﻤﺰﻳّﺔ( ﻋﻨﺪ ﻗﻮﻟﻬﺎ: ﻓﻲ )ﺷﺮﺡ َ
ﺺ ﺑ ِ َﺠ ْﺮ ِ
ﺣ َﻬﺎ ﺍﻟ َﻌ ْﺠ َﻤﺎ ُء ﻟَ ْﻢ ُﺗ َﻘ َ
ﺎﺻ ْ َﻭﺑ ِ ُﺨ ْﻠ ٍﻖ ﻣ ِ َﻦ ﺍﻟﻨﱠﺒ ِ ﱢﻲ َﻛﺮ ِ ٍ
ﻳﻢ
ﺃﻱ :ﺍﻟﻤﺮﺃﺓ ﺍﻟﺠﺎﻫﻠ ُﺔ .ﻭﻓﻲ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﻛﺮﻳﻢ ﺧُ ﻠﻘﻪ ﻭﻋﻈﻴﻢ ِﺣﻠﻤﻪِ ﻣﺎ ﻻ ﻳﺨﻔﻰ.
ﻏﻼﻣﺎ ﻣِﻦ ﺍﻟﻴﻬﻮﺩ - ً ﻣﻦ ﺍﻟﻴ ُﻬﻮﺩ ِ{{ ﺃﻱ :ﺇﻥ ﺭﺟﻞ َ }}ﺳﺤﺮ ُﻩ ُ
َ }ﻭ{ﻣﺎ ﺭﻭﻱ :ﺃﻧﻪ َ
ِ
َﺴﺄﻟﺖ ﺍﻟﻴﻬﻮ ُﺩ ﻣﻨﻪ ﺃﻥ ﻳ ُ ْﻌﻄﻴ ُﻬ ْﻢ ﺼﻢ -ﻛﺎﻥ ﻳﺨْ ﺪ ُﻡ ﺍﻟﻨﺒﻲ ،€ﻓ ﺃﻋ َﺑﻦ ْ ﻳﻘﺎﻝ ﻟﻪ :ﻟَﺒِﻴ ُﺪ ُ
ِ1 ٍ ِ
ﻭﻭﺗْ ٍﺮ َﻣ ْﻌﻘُﻮﺩ
ﺤﺮﻭ ُﻩ ﺑﻬﺎَ ،2 ﺭﺃﺱ ﺍﻟﻨﺒﻲ €ﻭﻋ ّﺪ َﺓ ﺃﺳﻨﺎﻥ ﻣِﻦ ُﻣﺸْ ﻄﻪ َ ،
ﻓﺴ ُ ِ ُﻣﺸﺎﻃَ َﺔ
ﺽ ﺍﻟﻨﺒﻲ € ﻣﻐﺮﻭ َﺯ ًﺓ ﺑﺎﻹﺑْ َﺮﺓِ ،ﻓ َﺪ ﱠﺳ َﻬﺎ ﻟَﺒﻴﺪ ﻓﻲ ﺑﺌْﺮٍَ ،
ﻓﻤﺮِ َ ﻓﻴﻪ ﺇﺣﺪﻯ َﻋﺸﺮ َﺓ ُﻋ ْﻘﺪﺓ ُ
3
ﻓﺄﻋﻄﺎﻫﺎ ﺍﻟﻴﻬﻮﺩ.
* }{1
* ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺗﻮﻟﻰ ﺫﻟﻚ ﻟﺒﻴﺪ ﺑﻦ ﺍﻷﻋﺼﻢ ﺍﻟﻴﻬﻮﺩﻱ. }{2
ﺃﻱ :ﺃﺧﻔﺎﻫﺎ. }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
147
ﻓﺄﺧﺒﺮﻩ ﺟﺒﺮﺍﺋﻴﻞ ﺑﺬﻟﻚ ﺣﺘﻰ ﺍﺳﺘﺨﺮﺟﻪ ،ﻭﻣﺎ ﺫﻛﺮ ﺫﻟﻚ ﻟﻠﻴﻬﻮﺩﻱ ﻭﻻ ﺃﻇﻬﺮﻩ ﻋﻠﻴﻪ
ﻗﻂ.
ﻭﺭﻭﻱ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺰﻝ ﻣﻨﺰﻻ ،ﻭﻋﻠﻖ ﺳﻼﺣﻪ
ﺑﺸﺠﺮﺓ ،ﻭﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ،ﻓﺠﺎءﻩ ﺃﻋﺮﺍﺑﻲ ﻓﺴﻞ ﺳﻴﻔﻪ.............
ﻭﺏ ﻭﻻ ﻳ َ ْﺪﺭﻱ ﻣﺎ ﻓﺠﻌﻞ ﻳ َ ُﺬ ُ
َ ﺛﻼﺙ ﻟﻴﺎ ٍﻝ،
َ ﻭﺍﺷﺘ ﱠﺪ ﻋﻠﻴﻪ ﺫﻟﻚ ﻌﺮ ﺭﺃﺳﻪِ ْ ﻭﺍﻧْﺘﺜﺮ َﺷ ُ
ﺎﺭﺍ َﻋ َﺮﺍ ُﻩ }}ﻓﺄﺧﺒﺮﻩ ﺟﺒﺮﺍﺋﻴﻞ{{ }} ﺑﺬﻟﻚ{{ ﺍﻟﺴﺤﺮ ،ﻓﺄﺭﺳﻞ َﻋﻠﻴًّﺎ ﻭ ُﺯﺑ َ ً
ﻴﺮﺍ ﻭ َﻋ ﱠﻤ ً
ﺍﺳﺘﺨﺮﺟﻪ{{ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ :ﺍﻟ ُﻤ َﻌ ﱢﻮ َﺫﺗَﻴﻦ، َ ﺮﻳﻀﺎ }}ﺣﺘﻰ ﻓﺄﺧﺮﺟﻮﻩ ﻭﻟﻢ ﻳَﺰﻝ َﻣ ً
ﻘﺎﻝ}} 2ﻭﻣﺎ ﻓﺤﻞُ 1ﻋﻘ َﺪ ُﻩ ﻓﻘﺎﻡ ﻛﺄﻧﻤﺎ ﻧﺸﻂ ﻣِﻦ ِﻋ ٍ ّ ﻓﺠ َﻌﻞ ﻳ َ ْﻘﺮﺃ ﺁﻳ ًﺔ ﻭﺗَﻨْ َﺤ ﱡﻞ ﻋ ْﻘ َﺪ ٌﺓ
َ
ﺍﻟﻌﻘﺎﺏ }}ﻟﻠﻴَﻬﻮﺩﻱ{{ ﺃﻱ :ﻟَﺒﻴﺪ }}ﻭﻻ ِ ﺫﻛﺮ ﺫﻟﻚ{{ ﺃﻱ :ﻣﺎ ﻋﺎﺗﺒ ُﻪ ﻓﻀﻼ ﻋﻦ
ﻭﺻ ْﻔﺤﻪِ ﺍﻟﺬﻱ ﻻ ﻳُﻄﺎﻕ َﻣﻦ ﺍﻟﻘﺎﺩِ َﺭ ﻋﻈﻴﻢ ﻋﻔﻮﻩ َ
ُ ﺃﻇﻬﺮ ُﻩ ﻋﻠﻴﻪ ﻗﻂ{{ ﻭﻓﻲ ﻫﺬﺍ ﻛﻠﱢﻪ ْ
ﺍﻷﻋﺮﺍﺽ ﺍﻟﺘﻲ ﺗ َ ْﻌﺘَﺮﻳﻪ ِﻋ ْﺼ َﻤﺘَ ُﻪ ﻣﻦ ﺍﻟﻨﺎﺱ،ِ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ ،ﻭﻻ ﻳﻨﺎﻓﻲ ﻣﺎ ﻣﺮ ﻣﻦ
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ] \ [ Zﱪ3؛ ﻷﻥ ﺍﻟﻤﺮﺍ َﺩ :ﺍﻟﻌِ ْﺼ َﻤ ُﺔ ﻋ ّﻤﺎ ﻳ ُ ِﺨ ّﻞ
ﺸﺮ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﻣﺎ ﻳﺠﻮﺯ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺒَﺸﺮ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺑﺄﻣﺮ ﻧﺒ ّﻮﺗﻪِ؛ ﻭﻷﻧﻪ ﺑ َ ٌ
ﺻ ْﺪﻕَ ﺍﻟﻜ ّﻔﺎﺭِ ﻓﻲ ﺃﻳﻀﺎ ِ ﺑﻌﻘﻠﻪِ ﻭﻧﺒﻮﺗﻪِ ،ﻭﻻ ْ
ﻳﺴﺘﻠﺰ ُﻡ ً ﻭﺍﻷﻋﺮﺍﺽ ﺍﻟﺘﻲ ﻻ ﺗ ُِﺨ ﱡﻞ َ
ﺍﻟﺴﺤﺮِ، ﺯﻳﻞ َﻋﻘﻠُﻪ ﺑﺴﺒﺐ ﱢ ﻗﻮﻟﻬِ ْﻢ :ﺃﻧﻪ َﻣ ْﺴ ُﺤﻮﺭ؛ ﻷﻧﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ،ﺃﻧﻪ ﻣﺠﻨﻮﻥ؛ ﺃ ُ َ
ﻓﺤﺎﺷﺎ ُﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺫﻟﻚ.
ﺑﺸﺠﺮﺓ ٍ{{
َ ﻼﺣ ُﻪ
ﺳ َ }ﻭ{ﻣﺎ } ُﺭﻭﻱ} :ﺃﻥّ ﺭﺳﻮﻝ ﺍﷲ €ﻧ َﺰﻝ َﻣﻨْﺰِﻻ ،ﻭ َﻋ ﱠﻠﻖ ِ َ
ﻗﺎﺋﻞ}} 5ﻭﺗﻔ ﱠﺮﻕ ﺍﻟﻨﺎﺱ ﻋﻨﻪ{{ ﻭﻥ ﻟﻪ ﺷﺠﺮ ًﺓ ﺗ ُِﻈﻠﱡﻪ ،ﻓَﺒﻴْﻨﻤﺎ ﻫﻮ ﺗﺤﺘﻬﺎ ٌﻭﻛﺎﻧﻮﺍ 4ﻳﺨﺘﺎ ُﺭ َ
}}ﻓﺴﻞّ ﺳﻴْﻔ ُﻪ{{ ﺃﻱ :ﺃﺧﺬَ ِ
ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﺮﺍﺑﻲ{{ ﻟ ِ َﻤﺎ ﺭﺃﻯ ﻏﻔﻠﺔ
ﻗﺎﺋﻠﻴﻦ }}ﻓﺠﺎ َء ُﻩ ﺃ ْﻋ ّ
ﻒ ﺭﺳﻮﻝ ﺍﷲ َ €ﻭ َﺳﻠﱠﻪ ،ﻓﻠﻢ ﻳَﻨْﺘﺒ ِ ْﻪ ﺇﻻ ﻭﻫﻮ ﻗﺎﺋِﻢ ﻭﺍﻟﺴﻴْﻒ َﻣ ْﺴﻠﻮﻝٌ ﻓﻲ ﻳَﺪﻩ ِ ﺳﻴْ َ
ﺃﻱ :ﻧﻘﻀﻬﺎ. }{1
ﺃﻱُ :ﺣ ّﻞ ﻣِﻦ َﺣﺒْﻞ .ﻣﻨﻪ. }{2
ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ :ﺍﻵﻳﺔ .67 }{3
ﺃﻱ :ﺍﻟﺼﺤﺎﺑﺔ. }{4
ﺃﻱ :ﻧﺎﺋﻢ ﻭﻗﺖ ﺍﻟﻘﻴﻠﻮﻟﺔ .ﻣﻨﻪ. }{5
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 148
ﻓﻘﺎﻝ :ﻣﻦ ﻳﻤﻨﻌﻚ ﻣﻨﻲ؟ ﻓﻘﺎﻝ) :ﺍﷲ( ،ﻓﺄﺳﻘﻄﻪ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻳﺪﻩ
ﻚ ﻣِﻨ ﱢﻲ؟( ﻓﻘﺎﻝ :ﻻ ﺃﺣﺪ ،ﻓﺄﺳﻠﻢ ﺛﻤﺔ.
)ﻣ ْﻦ ﻳ َ ْﻤﻨ َ ُﻌ َ
ﻭﺃﺧﺬﻩ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺎﻝَ :
ﻭﺃﻣﺎ ﺃﺧﺒﺎﺭ ﺣﻠﻤﻪ ﻭﺭﺃﻓﺘﻪ ﻓﻼ ﻳﻀﺒﻄﻬﺎ ﺿﺎﺑﻂ ،ﻭﻻ ﻳﻜﺘﺒﻬﺎ ﻧﺎﺳﺦ....،
ﻓﺄﺳ َﻘﻄ ُﻪ
ﻳﻤﻨ ُﻌﻚ }})ﺍﷲ(ْ ، ﺍﻷﻋﺮﺍﺑﻲَ }} :ﻣﻦ ﻳَ ْﻤﻨ ُﻌﻚ ﻣ ِ ّﻨﻲ؟ ﻓﻘﺎﻝْ {{:
ﱡ }}ﻓﻘﺎﻝ{{
ﻚ ﻣِﻨﱢﻲ؟( ﻓﻘﺎﻝ :ﻻ ﺟﺒﺮﺍﺋﻴﻞ ﻣِﻦ ﻳﺪﻩ ﻭﺃﺧﺬ ُﻩ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺎﻝَ ) :ﻣ ْﻦ ﻳَ ْﻤﻨَ ُﻌ َ
ﺍﻷﻋﺮﺍﺑﻲ ﺇﻟﻰ }ﻓﺄﺳ َﻠﻢ َﺛ ّﻤﺔ{ ﻓﻌﻔﺎ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﺭﺟﻊ ْ ﺁﺧ ٍﺬﺃﺣﺪَ{ ﻛ ُْﻦ َﺧﻴﺮ َِ
ﱡ َْ
ﺍﻟﻨﺎﺱ{ .ﻭﻣﺎ ﺭﻭﻱ :ﺃﻥ ﺃﻋﺮﺍﺑﻴًّﺎ َﺟﺬﺑﻪ ﺣﺘﻰ ِ ﻗﻮﻣﻪِ ﻭﻗﺎﻝ :ﺟﺌﺘﻜ ُْﻢ ﻣِﻦ ﻋﻨﺪ ﺧﻴﺮ
ﺻﻔﺤﺔ ُﻋﻨُﻘﻪِ ﺍﻟﺸﺮﻳﻒ ﻣِﻦ ﺷﺪﺓ َﺟ ْﺬﺑَﺘﻪِ ،ﻭﻗﺎﻝُ :ﻣ ْﺮ ﻟﻲ ﻳﺎ ﺕ ﺣﺎﺷﻴ َﺔ ﺍﻟﺒُ ْﺮﺩ ﻓﻲ َ ﺃﺛّ َﺮ ْ
ﻣﺤﻤﺪ ﻣﻦ ﻣﺎ ِﻝ ﺍﷲ ِ ﺍﻟﺬﻱ ﻋﻨﺪﻙ ،ﻓﻀﺤﻚ ﺛﻢ ﺃﻣﺮ ﻟﻪ ﺑﻌﻄﺎء.
ﺣﻠﻤﻪ ِ ﻭ َﺭﺃﻓﺘﻪ ِ{ ﻋﻠﻰ
ﻭﻣﺎ ﺫﻛﺮﻧﺎ ﺇﺷﺎﺭﺓ ﻗﻠﻴﻠﺔ ﺇﻟﻰ ﺑﻴﺎﻥ ﻋﻔﻮﻩ ِ }ﻭﺃﻣﺎ ﺃﺧﺒﺎﺭ ِ
ﻣﺠﺒُﻮﻝٌ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ِ ٌ ﺍﻟﺨ ْﻠﻖ }ﻓﻼ ﻳَ ْﻀﺒﻄﻬﺎ
ﺿﺎﺑﻂ ،ﻭﻻ ﻳﻜﺘﺒُ َﻬﺎ ﻧﺎﺳﺦ{ ﻷﻧﻪ ْ € َ
ﺍﻹﻟﻬﻲ ،ﻣ ِ ْﻦ ﻏﻴﺮ ﺭﻳﺎﺿﺔ ِ
ﱢ ﻭﺍﻟﺠﻮﺩ
ُ ﻫﺒﻲ، ﺃﺻﻞ ﺟﺒِﻠﱠﺘﻪِ ﺑﺎﻟﻔﻀﻞ َ
ﺍﻟﻮ ﱢ ﺍﻟﻜﺮﻳﻤﺔ ﻓﻲ ْ
ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻣﻦ ﺐ ،ﺑﻞ ﻟﻢ ﺗ َ َﺰﻝ ﺃﻧﻮﺍ ُﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺗُﺸْ ﺮِ ُﻕ ﻓﻲ ﻗﻠﺒﻪ ﺣﺘﻰ ْ ﻭﻻ ﺗ َ َﻌ ٍ
ﺼﺮ ُﻩ َﻋ ﱞﺪ ،ﻭﻣﻦ ﺛ ّﻤﺔ ﺃﺛﻨﻰ ﺗﻌﺎﻟﻰ ﻳﺤ ُ ﺣﺪ ﻭﻻ ْ ﺧﺼﺎﻝ ﺍﻟﻜﻤﺎﻝ ﻣﺎ ﻻ ﻳُﺤﻴﻂ ﺑﻪ ﱞ
ﻋﻠﻴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻓﻘﺎﻝ :ﱫn m l kﱪ ،1ﱫÏÎ Í Ì Ë Ê
ﺏ ﺑﺎﻟﻘﺮﺁﻥ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ : Ô Ó Ò Ñ Ðﱪ ،2ﻛﻴﻒ ﻭﻗﺪ ﺃ ُ ﱢﺩ َ
ﻣﻌﺎﻧﻲ ﺍﻟﻘﺮﺁﻥ
َ ﻓﺄﻭﺻﺎﻑ ﺧُ ﻠﻘﻪ ﺍﻟﻌﻈﻴﻢ ﻻ ﺗَﺘﻨَﺎ َﻫﻰ ﻛﻤﺎ ﺃﻥ ُ ُ
ﺍﻟﻘﺮﺁﻥ{، }ﻛﺎﻥ ﺧﻠﻘ ُﻪ
ﺃﺧﻼﻕ ﺍﻟﻌﺎﻟﻢ ،ﻓﻠﺬﺍ ﺃ ْﺭ َﺳﻠ ُﻪ ﺇﻟﻰ ﻛﺎﻓﺔ َ ﺖ ﺃﺧﻼﻗﻪ ﻻ ﺗﺘﻨﺎﻫﻰ ،ﻭﻣﻦ ﺛ ّﻤﺔ ﻭ ِﺳ َﻌ ْ
ﺻﺒْﺮﻩ ﻭﺣﻠﻤﻪ ﻭﻋﻔﻮﻩ ﻋﻨﺪ ﺍﻟ ُﻘﺪْﺭﺓ ﻣﺎ ﺭﻭﻱ} :ﺃﻧﻪ ﻟ ّﻤﺎ ﻭﺣ ْﺴﺒﻚ ﻓﻲ َ ﺍﻟﺨﻠﻖَ .
َﺎﻋ ٌﻞ ﺑِﻜ ُْﻢ؟(ﺶ؛ َﻣﺎ ﺗَﺮ ْﻭ َﻥ ﺃَﻧﱢﻲ ﻓ ِ ﻓَﺘﺢ َﻣﻜﺔ ﺟﻤﻊ ﺃﻫﻠ ََﻬﺎ ﻓﻘﺎﻝ) :ﻳَﺎ َﻣ ْﻌ َﺸ َﺮ ﻗُ َﺮﻳْ ٍ
َ
ﻒﻮﺳ ُ ﻛﺮﻳﻢ ﻭﺍﺑﻦ ﺃ ٍﺥ ﻛَﺮﻳ ٍﻢ ،ﻗﺎﻝ ) :€ﺃَﻗ ُ ُ
ﻮﻝ ﻟ َ ُﻜ ْﻢ َﻛ َﻤﺎ ﻗَﺎﻝَ ﻳ ُ ُ ٌ ﺃﺥ
ﻗﺎﻟﻮﺍ :ﺧﻴْ ًﺮﺍٌ ،
ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ :ﺍﻵﻳﺔ .4 }{1
ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء :ﺍﻵﻳﺔ .113 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
149
ﻭﻻ ﻳﺘﺴﻊ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ.
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺮﻛﺐ ﻣﺎ ﺃﻣﻜﻨﻪ ،ﻣﺮﺓ ﻓﺮﺳﺎ...،
ﻹﺧْ َﻮﺗِﻪِ :ﱫﮯ ¡ ¢ﱪ ﺍﻵﻳﺔ1؛ ﺇ ْﺫ َﻫﺒُﻮﺍ ﻓَﺄﻧْﺘُ ُﻢ ﺍﻟ ﱡﻄﻠَ َﻘﺎ ُء({ 2ﺃﻱ :ﻣِﻦ ْ
ﺍﻷﺳﺮِ
ﺑﺎﻟﺴ ْﺤﺮ ﻭﺍﻻﺳﺘﺮﻗﺎ ِﻕ ،ﻓﻌﻔﺎ ﻋﻨﻬﻢ ﻣﻊ ﻣﺎ ﺻ َﺪ َﺭ ﻣﻨﻬﻢ ﻣِﻦ ﺷ ّﺪﺓ ﺇﻳﺬﺍﺋﻪَِ ،
ﻭﺭ ْﻣﻴﻪ ﱢ ْ
ﺕ َﻫﺒﺎء؛ ﻫﺬﺍ. ﺎﺭ ْﻭﺍﻟﺠﻨﻮ ِﻥ ،ﻭﻏﻴﺮِ ﺫﻟﻚ ﻣ ّﻤﺎ ﻟ َ ْﻮ ﺗﺤ ﱠﻤﻞ ﺍﻟﺠﺒﺎ ُﻝ ﻟ ََﺼ َ
ُ
ﺍﻟﻤﺨﺘﺼﺮ ِ{ ﻓﺈﻥ ﺃﺭﺩﺕ ﺍﻻﻃﻼ َﻉ ﻋﻠﻰ َ } َﻭ{ﺍﺳﺘﻘﺼﺎ ُء ﺁﺛﺎﺭﻩ ِ }ﻻ ﻳَ ّﺘ ُ
ﺴﻊ ﻓﻲ ﻫﺬﺍ
ﻗﻠﻮﺏ
َ ِ
ﺑﻜﺘﺐ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺘﻲ ﺗ ُﻨ ﱢﻮ ُﺭ ﺍﻟﻤﺮﺿﻴّﺔ ،ﻓﻌﻠﻴﻚ ْ ﺃﺧﻼﻗﻪِ ﺍﻟﻄﻴﱢﺒﺔ ،ﻭ ِﺷﻴﻤﻪِ
َ
ﻗﻠﻮﺏ ﺍﻟ ُﻤ ِﺠ ﱢﺪﻳﻦ ،ﻭﺑﺎﷲ
ِ ﺃﻧﻮﺍﺭ
َ ﺐ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﺗ ُْﻄﻔﺊ ﻴﻦ ،ﻭﻻ ﺗ ُ ْﻜﺒ ِ ْ
ﺍﻟﻤﺤﺒّ َ
ﺍﻟﺘﻮﻓﻴﻖُ ﻭﻣﻨﻪ ﺭﺟﺎ ُء ﺍﻟﺘﺤﻘﻴﻖ.
ﻭﻟ ّﻤﺎ ﻓﺮﻍ ﺍﻟﻤﺼﻨﻒ َ
ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻧَﺒْﺬﺓ ٍ ﻣِﻦ ﺃﺣﻮﺍﻝ ﺭﺳﻮﻝ ﺍﷲ €ﺃ ْﺩ َﺭﻙ
ﻓﺎﺗﺖ ﺍﻹﺷﺎﺭﺓُ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻤﺘﻘ ّﺪ َﻣﺔ ﻓﻲ ﺃﻭﺻﺎﻑ ﻣﻌﺎﻧﻴﻪِ ﻗﺒْﻞ ﺍﻟﺪﺧﻮﻝ
ِ ﻣﺎ
ﻓﻲ ﺃﻭﺻﺎﻑ ﺫﺍﺗﻪِ َ
ﺍﻟﻌﻠﻴّﺔ ،ﻓﻘﺎﻝ:
َﺐ ﻣﺎ ﺃﻣﻜﻨ ُﻪَ ،ﻣ ّﺮﺓ َﻓ َﺮ ًﺳﺎ{ ﻭﻛﺎﻥ ﻟﻪ ﻓﺮﺱ ْ
ﺃﺷ َﻘﺮ } َﻭﻛﺎﻥَ ﺭﺳﻮﻝ ﺍﷲ €ﻳَﺮﻛ ُ
3
ﺐﺍﻟﺴ ْﻜ َ
ﻭﻓﺮﺱ ﺃ ْﺩ َﻫ ُﻢ ﺗﺴ ّﻤﻰ :ﱠ
ٌ ﺻﻬِﻴﻠﻪِ،ﻟﺤ ْﺴﻦ َ ﻳُﺴ ّﻤﻰ :ﺍﻟ ُﻤ ْﺮﺗ َ ِﺠ َﺰ؛ ﺳﻤﻲ ﺑﻪ ُ
ﺏ -ﺑﺎﻟﻈﺎء ﺍﻟﻤﻌﺠﻤﺔ 4ﻭﻛﺴﺮ ﺍﻟﺮﺍء،5 ﻭﺁﺧ ُﺮ ﻳُﺴ ّﻤﻰ :ﺍﻟ ﱠﻈﺮِ َ
ﺍﻟﺠ ْﺮﻱَ ، ﻛﺜﻴﺮ َ
َ ﺃﻱ:
ﻭﺁﺧﺮ ﻳُﺴ ّﻤﻰ :ﺍﻟﻠﱢﺰﺍﺯ7؛
ُ ﻟﺴ َﻤﻨﻪِ،
ﻴﻒ -ﺑﺎﻟﻤﻬﻤﻠﺔ ُ -ﺳ ّﻤﻲ ﺑﻪ َ
6
ﻭﺁﺧﺮ ﻳُﺴ ّﻤﻰ :ﺍﻟﻠﱠ ِﺤ َ
ُ
ﺳﻮﺭﺓ ﻳﻮﺳﻒ :ﺍﻵﻳﺔ .92 }{1
ُ ﱢ ِ ِ
ﺑﻀﻢ ﺍﻟﻄﺎء ﺍﻟﻤﻬﻤﻠﺔ ﻭﻓﺘﺢ ﺍﻟﻼﻡ ﺟﻤﻊ َﻃﻠﻴﻖ ﻭﻫﻮ :ﺍﻷﺳﻴﺮ ﺇﺫﺍ ﺃﻃﻠ َﻖ ﻭﺧُ ﻠ َﻲ َﺳﺒﻴﻠﻪ} .ﻟﻐﺔ{. }{2
ﺑﻔﺘﺢ ﻓﺴﻜﻮﻥ .ﻣﻨﻪ. }{3
ﺍﻟﻤﻔﺘﻮﺣﺔ. }{4
ﻭﻣﻮﺣﺪﺓ.
ّ }{5
ﻛﺮﻏﻴﻒ ،ﻭﻗﻴﻞ :ﺑﺎﻟﺘﺼﻐﻴﺮ -ﺳﻤﻲ ﺑﻪ ﻟﻄﻮﻝ ﺫَﻧﺒﻪ ،ﻓﻌﻴﻞ ﺑﻤﻌﻨﻰ ﻓﺎﻋﻞ ﺍﻟﻠﺤﻴﻒ :ﺑﺤﺎء ﻣﻬﻤﻠﺔ َ }{6
ﻛﺄﻧﻪ ﻳﻠﺤﻒ ﺍﻷﺭﺽ ﺑﺬﻧﺒﻪ ،ﻭﻗﻴﻞ :ﻫﻮ ﺑﺨﺎء ﻣﻌﺠﻤﺔ ،ﻭﻗﻴﻞ :ﺑﺠﻴﻢ) .ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ.(225/5 :
ﺃﻱ :ﺑﺰﺍﺋﻴﻦ .ﻭ ﻟ َ ﱠﺰ ﺑﻪ ﺍﻟﺸﻲ ُء ﺃﻱ :ﻟ ِ
َﺼ َﻖ ﺑﻪ ﻛﺄﻧﻪ ﻳﻠﺘﺰﻕ ﺑﺎﻟﻤﻄﻠﻮﺏ ﻟﺴﺮﻋﺘﻪ .ﻟ َ ﱠﺰ ُﻩ ﻳَﻠُ ﱡﺰ ُﻩ ﻟَﺰًّﺍ }{7
ﻭ ﻟ َﺰﺍ ًﺯ ﺍ،ﺃﻱ :ﺷﺪﱠﻩ ﻭﺃﻟﺼﻘﻪ} .ﻟﻐﺔ{* .
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 150
ﻭﻣﺮﺓ ﺑﻌﻴﺮﺍ ،ﻭﻣﺮﺓ ﺑﻐﻠﺔ ،ﻭﻣﺮﺓ ﺣﻤﺎﺭﺍ ،ﻭﻣﺮﺓ ﻳﻤﺸﻲ ﺭﺍﺟﻼ ﺣﺎﻓﻴﺎ ﺑﻼ
ﺭﺩﺍء ،ﻭﻻ ﻋﻤﺎﻣﺔ ،ﻭﻻ ﻗﻠﻨﺴﻮﺓ.
ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﻮﺩ ﺍﻟﻤﺮﺿﻰ..................
ﻭﺁﺧﺮ
ُ ﺍﻟﻮ ْﺭ َﺩ،
ﻭﺁﺧﺮ ﻳُﺴ ّﻤﻰَ :
ُ ﺲ. ُﺳ ّﻤﻲ ﺑﻪ ﻟﺸ ﱠﺪﺓ ﺗَﻠَﺰﱡﺯﻩ ،ﻭﻫﺬﻩ ﺃ ْﻫﺪﺍﻫﺎ ﻟﻪ ﺍﻟ ُﻤ َﻘ ْﻮﻗ ِ ُ
ﻛﺎﻟﺴﺎﺑﺢ ،ﻭﻫﺬﻩ َﺳﺒْﻌ ٌﺔ ُﻣﺘّﻔ ٌَﻖﻟﺤ ْﺴﻦ َﺟ ْﺮﻳﻪِ ﱠ ﺑﺎﻟﻤﻮﺣﺪﺓ ُ -ﺳ ّﻤﻲ ُ
ﱠ ﺍﻟﺴﺒْ َﺤﺔ -ﻳُﺴ ﱠﻤﻰ :ﱠ
ﺸﺮ. ﺁﺧﺮ ﻳُﺴ ﱠﻤﻰ :ﺍﻟﺒَ ْﺤﺮ ،ﻭﻗﻴﻞ :ﻛﺎﻧﺖ ﻟﻪ َﺧ ْﻤﺴ َﺔ َﻋ َ ﻋﻠﻴﻬﺎ ،ﻭﻗﻴﻞ :ﻛﺎﻥ ﻟﻪ ُ
ﻭﺍﻟﺒﻌﻴﺮ ﻣﻦ ﺍﻹﺑﻞ ﺑﻤﻨﺰﻟﺔ ﺍﻹﻧﺴﺎﻥ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻳﻘﺎﻝ :ﻟﻠﺠﻤﻞ ُ } َﻭﻣ ﱠﺮﺓً ﺑَ ً
ﻌﻴﺮﺍ{
ﻭﻣﺮﺓ ﺣﻤﺎ ًﺭﺍ{ }ﻭﻣﺮﺓً ﺑﻐْﻠ ًﺔّ ،
ّ ﻭﺍﻟﺠﻤﻊ :ﺃﺑْﻌِ َﺮﺓ ﻭﺃﺑﺎ ِﻋﺮ ﻭﺑُِﻌﺮﺍﻥٌ ُ ﻌﻴﺮ،
ﺑَﻌﻴﺮ ﻭﻟﻠﻨﺎﻗﺔ ﺑ َ ٌ
ِ
ﺍﻟﻔﺎﺭﺱ، ُ
ﺧﻼﻑ ﺟﻼً{ ﺍﻟﺮﺍﺟﻞ: }ﻭﻣﺮﺓ ﻳ ْﻤﺸﻲ ﺭﺍ ِ ّ ﺍﻟﺤﻤﺎﺭ
َ ﻭﻣ ّﺮ ﺑﻴﺎ ُﻥ ُﺭﻛُﻮﺑﻪ
ﻭﻣﺸْ ﻴ ُﻪ ﻛﺎﻥ َﻫﻴّﻨًﺎ ﻓﻲ ﺗ ُ َﺆ َﺩﺓ ٍ ﻭﺍﻟﻤﺸﻲ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ 1ﻓﻲ ﺍﻟﺮﺍﺟﻞ َﻣﺠﺎ ٌﺯ ﻓﻲ ﺍﻟﺮﺍﻛﺐَ . ُ
ﻀﺮﺏ ﺑ َﻘ َﺪﻣﻪِ ﻭﻻ ﻳَﺨْ ﻔﻖ ﻧ َ ْﻌﻠَ ُﻪ ﺃ َ ِﺷ ًﺮﺍ
ُ ﻭﺣﻠﻢ ،ﻻ ﻳ َ ﻭﻭﻗﺎ ٍﺭ ِ ﺖ َ ﻭﺣ ْﺴ ِﻦ َﺳ ْﻤ ٍ
ﻭﺳﻜﻮ ٍﻥُ ، ُ
ﺬﻫﺐ ﺑِﺒَﻬﺎء ﺍﻟﺮﺟﻞ ﺃﻱ :ﺍﻹﺳﺮﺍﻉ ﺍﻟﺨﻔﻴﻒ ﺍﻟﺬﻱ ﻳ ُ ِﺨ ّﻞ ﻭﺑ َ َ ِﻄ ًﺮﺍ؛ ﻷﻥ ﺳﺮﻋﺔ ﺍﻟﻤﺸﻲ ﺗ َ ُ
ﺑﺠ ْﻬ ٍﺪ، ﺃﺣﺪ َ ﺍﻟﺨ ْﻄﻮﺓ ﻻ ﻳﻠﺤﻘ ُﻪ ٌ ﺍﻟﻤﺸْ ﻴ ِﺔ؛ ﺃﻱ :ﻭﺍﺳﻊ َ ﻳﻊ َ ﺑﺎﻟﻮﻗﺎﺭِ ﻟ ِ َﻤﺎ ﺃﻧﻪ ﻛﺎﻥ َﺫﺭِ َ َ
ﺇﻥ ﺃﻣ ِ َﻦ ﺏ 2ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ْ }ﺣﺎﻓﻴًﺎ{ ﻭﻣ ِ ْﻦ ﺛ ّﻤﺔ ﻧ ُ ِﺪ َﺧﻴﺮ ﺍﻷﻣﻮﺭ ﺃﻭﺍﺳﻄﻬﺎ َ ﻭﺇﻧﻤﺎ ُ
ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ }ﺑﻼ ﺭﺩﺍءٍ ،ﻭﻻ ﻋِﻤﺎ َﻣﺔ ٍ ،ﻭﻻ ّ ﻧﻈﻢ
ﻭﻣ ﱠﺮ ُ ﺍﻷﺫﻯ ﻭﺍﻟﻨﺠﺎﺳ َﺔَ ،
ﻗﻠﻨْ ُﺴﻮﺓ ٍ{ ﻭﻓﻴﻪ ﻏﺎﻳﺔ ﺗﻮﺍﺿﻌﻪِ .€
ﻏﻼﻣﺎ ﻳﻬﻮﺩﻳًّﺎ ﻛﺎﻥ ﻳَﺨْ ﺪ ُﻣﻪ ،ﻭﻋﺎﺩ
ً َ
ﺍﻟﻤﺮﺿﻰ{ ﺣﺘﻰ ﻟﻘﺪ ﻋﺎﺩ }ﻭﻛﺎﻥَ €ﻳَ ُﻌﻮﺩ
ﺍﻹﺳﻼﻡ ،ﻓﺄﺳﻠﻢ ﺍﻷﻭ ُﻝ ،ﻭﻛﺎﻥ 4ﻳ ْﺪﻧ ُﻮ ﻣﻦَ ﺽ ﻋﻠﻴﻬﻤﺎ ﻋ ّﻤﻪ 3ﻭﻫﻮ ُﻣﺸْ ﺮﻙٌ ،ﻭ َﻋ َﺮ َ
ﻒ ﺗ َ ِﺠﺪُﻙَ ؟(،ﻭﻳﺠﻠﺲ ﻋﻨﺪ ﺭﺃﺳﻪِ ،ﻭﻳﺴﺄﻝ ﻋﻦ ﺣﺎﻟﻪِ ﻭﻳﻘﻮﻝ) :ﻛَﻴْ َ ُ ﺍﻟﻤﺮﻳﺾ،
ﻀﻊ ﻳ َ َﺪﻩ ﻋﻠﻰ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﺬﻛﺮ ﺑﻌﺾ ﺛﻮﺍﺑﻪِ ،ﻭﺭﺑﻤﺎ ﻳ َ ُ
ﻧﻔﺲ ﺍﻟﻤﺮﻳﺾ ﻭﻳ َ ُ ﻄﻴﺐ َ
ﻭﻳ ُ ُ
ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺣﻘﻴﻘﺔ .ﺥ. }{1
ﺃﻱ :ﺍﻟﺤﻔﺎء. }{2
ﺃﻱ :ﺃﺑﺎ ﻃﺎﻟﺐ. }{3
* ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
151
ﻓﻲ ﺃﻗﺼﻰ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﻳﺮﺩﻑ ﻋﺒﺪﻩ ﺃﻭ ﻏﻴﺮﻩ.
ﻭﻛﺎﻥ ﻣﻦ ﺧﻠﻘﻪ ﺗﺴﻤﻴﺔ ﺩﻭﺍﺑﻪ ،ﻭﻣﺘﺎﻋﻪ ،ﻭﺳﻼﺣﻪ ،ﻓﻜﺎﻥ ﺍﺳﻢ ﺭﺍﻳﺘﻪ:
ﺍﻟﻌﻘﺎﺏ ،ﻭﺍﺳﻢ ﺳﻴﻔﻪ ﺍﻟﺬﻱ ﻳﺸﻬﺪ ﺑﻪ ﺍﻟﺤﺮﺏ :ﺫﺍ ﺍﻟﻔﻘﺎﺭ............،
ﻮﺭ ﺇ ِ ْﻥ َ
ﺷﺎء ﺍﷲ ُ ﺗ َ َﻌﺎﻟ َﻰ( ،ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻚ ،ﻃَ ُﻬ ٌ
ﺄﺱ َﻋﻠَﻴْ َ
ﺄﻟﻢ ﻭﻳﻘﻮﻝ) :ﻻ ﺑ َ َ
ﻳَ ُ
ﺃﺑﻌ ِﺪ َﻫﺎ َﺩ ًﺍﺭﺍ.
ﺫَﻛﺮﻭ ُﻩ }ﻓﻲ ﺃ ْﻗ َﺼﻰ ﺍﻟﻤﺪﻳﻨﺔ{ ﺃﻱَ :
ﻗﺼﺔ ﺇﺭﺩﺍﻑ ﺃﺑﻲ ﻫﺮﻳﺮ َﺓ ﻋﻠﻰ ﺣﻤﺎﺭﻩِ، ﻏﻴﺮ ُﻩ{ ﻭﻣ ّﺮﺕ ّ }ﻭﻛﺎﻥ ﻳُ ْﺮﺩ ِ ُ
ﻑ َﻋﺒْ َﺪﻩ ﺃﻭ َ
ﻓﺮﺱ ﺃﻭ ﻏﻴﺮﻩ ﻓﺒﻠﻎ ﺑﻬﻢ ﻧِﻴﻔًﺎ ﻭﺃﺭﺑﻌﻴﻦ.
ٍ ﻭﻋﺪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺃﺭﺩﻓ ُﻪ ﺍﻟﻨﺒﻲ €ﻋﻠﻰ
ﺗﻮﺍﺿﻌﻪِ ﻭﻛﻤﺎﻝ َﺭﺃﻓﺘِﻪِ ﻭﺗﻌﻠﻴﻢ ﺃ ّﻣﺘﻪ ﻣﺎ ﻻ ﻳﺨﻔﻰ.
ُ ﻭﻓﻲ ﻫﺬﺍ ﻛﻠﱢﻪِ ﻣﻦ ﻋﻈﻴﻢ
ﺏ،1}ﻭﻛﺎﻥ ﻣِﻦ ﺧﻠﻘﻪ{ - €ﺑﺎﻟﻀﻢ }ﺗ َْﺴﻤﻴَﺔ َﺩ َﻭﺍﺑّﻪ{ ﺍﻟ ﱠﺪﺍﺑﺔ ﻟﻐ ًﺔ :ﻟ ُﻜ ّﻞ ﻣﺎ ﻳ َ ِﺪ ﱡ
ﺧﺎﺹ ﻟﻠﻔ ََﺮﺱ ﺃﻭ ﺍﻟﺤﻤﺎﺭ ﺃﻭ ﱞ ﻑ ﻭ ُﻋﺮﻓﺎ :ﺫﻭﺍﺕ ﺍﻟﻘﻮﺍﺋﻢ ﺍﻷﺭﺑﻊ ۊﺇﻥ ﱠ
ﺧﺼ ُﻪ ُﻋ ْﺮ ٌ
ﺍﺳﺘﺪﻋﺎء ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺘﻤﻴﻴﺰ }ﻭ َﻣﺘﺎﻋِﻪ ِ{ ﺍﻟﻤﺘﺎﻉ :ﻣﺎ ﻏﻴﺮﻩ ،ﻭﺣﻜﻤﺘُ َﻬﺎ :ﻟﺘُ َﻤﻴّ َﺰ ﻋﻨﺪ ْ
ﺲ ﺗ َ ْﺮﺗﻴﺐ ﺍﻹﺟﻤﺎﻝ ،ﻓﻘﺎﻝ: ﺑﻌ ْﻜ ِ
ﺗﻤﺘّﻌﺖ ﺑﻪ }ﻭﺳﻼﺣﻪ{ ﻭﺑﺪﺃ ﻓﻲ ﺍﻟﺘﻔﺼﻴﻞ َ
ﻮﺍء ُﻣﺘﺮﺍﺩِﻓﺎ ِﻥْ ،
ﻟﻜﻦ }ﻓﻜﺎﻥ ﺍﺳﻢ َﺭﺍﻳَﺘﻪ ِ - {:ﺻ ّﺮ َﺡ َﺟ ْﻤ ٌﻊ :ﺑﺄﻥ ﺍﻟ ﱠﺮﺍﻳ َ َﺔ ﻭﻟﻠﱢ َ
ﺃﺑﻴﺾ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺯﻳﺎﺩﺓ: َ ﺩﺍء ،ﻭﻟِﻮﺍﺅُﻩ
ﺻﺢ :ﺃﻧﻪ ﻛﺎﻧﺖ َﺭﺍﻳ َ ُﺔ ﺭﺳﻮﻝ ﺍﷲ َ €ﺳ ْﻮ َ
ﺍﻟﻌﻠ َُﻢ ﺍﻟﺬﻱ ﻣﻜﺘﻮﺏ ﻓﻴﻪ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ؛ ،€ﻭﺍﻟﻠﻮﺍ ُء :ﻫﻮ َ ٌ
ﺃﻣﻴﺮ
ُ ﺶ ،ﻭﻗﺪ ﻳ َ ْﺤ ِﻤﻠﻪ ﺍﻟﺠﻴْ ِ
ﻳ ُ ْﺤﻤﻞ ﻓﻲ ﺍﻟﺤﺮﺏ ،ﻳ ُ ْﻌ َﺮﻑ ﺑﻪ ﻣﻮﺿﻊ ﺻﺎﺣﺐ َ
ﻘﺎﺏ{ ﻷﻥ َﺭﺍﻳَﺘﻪ َﺳ ْﻮﺩﺍ ُء ،ﻭﻟ َ ْﻮ َﻥ ﺍﻟﻌ ْﺴﻜﺮ } -ﺍﻟ ُﻌ ُﺶ ،ﻭﻗﺪ ﻳ َ ْﺪﻓﻌ ُﻪ ﻟ ُﻤﻘ ّﺪﻡ َ ﺍﻟﺠﻴْ ِ
َ
ﺒﺮ، ﺃﺳﻮ ُﺩ ،ﻭﻛﺎﻧﺖ ﺑ ُ ْﺮ ًﺩﺍ ﻟﻌﺎﺋﺸﺔ ،ﻭﻟﻢ ﺗ ُ ْﻌﺮ ِ ﺍﻟ ُﻌ ِ
ﺑﺨﻴْ َ
ﻑ ﺍﻟ ﱠﺮﺍﻳﺎﺕ ﺇﻻ َ َ ﻘﺎﺏ ْ
ﻭﻗﺒﻠﻬﺎ ﻛﺎﻧﺖ ﺍﻷﻟْﻮِﻳَﺔ.
ﺏ :ﺫﺍ ﺍﻟ َﻔ ِ َﻘﺎﺭ ِ{ ُﺳ ّﻤﻲ ﺑﻪ؛
}ﺍﻟﺤﺮ َ
ْ ﺍﺳﻢ َﺳﻴْﻔﻪ ِ ﺍﻟﺬﻱ ﻳَﺸﻬﺪُ ﺑﻪ{ ﺃﻱ :ﻳﺤﻀﺮ
} َﻭ ُ
ﻭﺍﻟﻜﺴﺮ ،-
ُ ﻷﻧﻪ ﻛﺎﻥ ﻓﻲ َﻭ َﺳﻄﻪِ ﻣِﺜْﻞ ﻓ ِ
َﻘﺮﺍﺕ ﺍﻟﻈ ْﻬﺮ ،ﻭﻳﺠﻮﺯ ﻓﻲ ﻓﺎﺋِﻪِ -ﺍﻟﻔﺘﺢ
ﺑﻜﺴﺮ ﺍﻟﻌﻴﻦ ﺃﻱ :ﻳﻤﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ .ﻣﻨﻪ. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 152
ﻭﻛﺎﻥ ﻟﻪ ﺳﻴﻒ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻤﺨﺬﻡ ،ﻭﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﺮﺳﻮﺏ ،ﻭﺁﺧﺮ ﻳﻘﺎﻝ
ﻟﻪ :ﺍﻟﻘﻀﻴﺐ .ﻭﻛﺎﻥ ﻗﺒﻴﻌﺔ ﺳﻴﻔﻪ ﻣﻦ ﺍﻟﻔﻀﺔ....................
ﻒ ﻻ ﻳُﻔﺎﺭِﻗُﻪ ﻓﻲ ﺍﻟﺴﻴْ ُ
ﻟﻠﻌﺎﺹ ﺑﻦ ُﻣﻨَﺒﱢﻪ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﱠ ِ ﻭﺻﺎﺭ ﺇﻟﻴﻪ ﻳ َ ْﻮ َﻡ ﺑ َ ْﺪ ٍﺭ ،ﻭﻛﺎﻥ
ﻓﻀ ٍﺔ. ﺏ ﻳَﺸْ َﻬ ُﺪ َﻫﺎ ،ﻭﻛﺎﻧﺖ ﻗﺎﺋِﻤﺘُﻪ 1ﻭﻗﺒﻴﻌﺘُﻪَ 2
ﻭﺣ ْﻠﻘﺘﻪ ﻭ ُﺫﺅﺍﺑﺘ ُﻪ ﻭﻧ َ ْﻌﻠُﻪ 3ﻣِﻦ ّ ﻛﻞ َﺣ ْﺮ ٍ
} َﻭﻛﺎﻥَ ﻟﻪ َﺳﻴْﻒ{ ﺁﺧﺮ }ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻤِ ْﺨ َﺬ ْﻡ{ -ﺑﺎﻟ ُﻤ ْﻌﺠﻤﺘﻴﻦ ﻭﻛﺴﺮ ﺃﻭﻟﻪ -
4
ﻮﺏ{ ﺃﻱ :ﺍﻟﺬﻱ ﻳ َ ْﻤﻀﻲ ﻓﻲ ﺍﻟﻀﺮِﻳﺒَﺔ }ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟ ﱠﺮ ُﺳ ُ ﺍﻟﻘﺎﻃ ُﻊ } َﻭ{ﺳﻴﻒِ ﺃﻱ:
ُ
ﺻﻒ ﻧﺒﻴﱡﻨﺎ € ﻴﺐ{ ﻛﻤﺎ ﺭﻭﻱ :ﺃﻧﻪ ُﻭ ِ ﻀ ُ}ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟ َﻘ ِ
ُ ﻐﻴﺐ ﻓﻴﻬﺎ }ﻭ{ﺳﻴﻒ ﻭﻳ َ ُ
ﻴﺐ 5ﻣِﻦ ﺣﺪﻳﺪ ﻳﻘﺎﺗﻞ ﺑﻪ ،ﻭﺃ ّﻣﺘُﻪ ﻛﺬﻟﻚ ،ﻭﻛﺎﻥ ﻟﻪ ﺳﻴﻒ ﻓﻲ ﺍﻹﻧﺠﻴﻞ ﺑﺄﻥ ﻣﻌﻪ ﻗ ِ
َﻀ ٌ
ﺁﺧﺮ ﻳﺴ ّﻤﻰ :ﺑﻤﺄﺛﻮﺭ ،6ﻭﻫﻮ :ﺃﻭﻝ ﺳﻴﻒ َﻣﻠ َﻜﻪ ،7ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻗَﺪﻡ ﺑﻪ
ﻭﺁﺧﺮ ﻳُﺴ ّﻤﻰ:
ُ ﺍﻟﻘﺎﻃﻊ،
ُ ﺍﻟﻌ ْﻀﺐ 8ﺃﻱ:ﻭﺁﺧ ُﺮ ﻳُﺴ ّﻤﻰَ :
ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺍﻟﻬﺠﺮﺓَ ،
ﻣﻮﺿﻊ ﺑﺎﻟﺒﺎﺩﻳﺔ، ٌ ﺍﻟ ُﻘﻠَﻌِﻲ -ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﻓﺘﺢ ﺍﻟﻼﻡ -ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺻﺎﺑ ُﻪ ﻣِﻦ ﻗُﻠ ََﻊ،
ﺍﻟﻤﻮﺕ ،ﻓﺠﻤﻠ ُﺔ
َ ﻒ ﺃﻱ: ﺍﻟﺤﺘْ َ
ﻭﺁﺧ ُﺮ ﻳُﺴ ّﻤﻰَ :ﺍﻟﻘﺎﻃﻊَ ،
ُ ﻭﺁﺧﺮ ﻳُﺴ ّﻤﻰ :ﺍﻟﺒَﺘ ﱠﺎﺭ ﺃﻱ:
ﺃﺳﻴﺎﻓﻪ :ﺗ ِ ْﺴ َﻌﺔ.
ْ
ٍ
ﻓﻤﻬﻤﻠﺔ – } َﻭﻛﺎﻥَ َﻗﺒﻴ َﻌ ُﺔ ﺳﻴْﻔﻪ ِ ﻣِﻦ ﺍﻟﻔ ِ ّﻀﺔ ِ{ ﺍﻟﻘﺒﻴﻌﺔ -ﺑﻘﺎﻑ ﻓﻤﻮﺣﺪﺓ ٍ ﻓﺘﺤﺘﻴّﺔ
ﺍﻟﺤ ْﺮﺏ ﺑﺎﻟﻔﻀ ِﺔ ﻟﻠ ﱠﺮ ُﺟﻞ، ﻛﺴﻔﻴﻨ َ ٍﺔ؛ ﻣﺎ ﻋﻠﻰ ﻃَ َﺮﻑ َﻣ ْﻘﺒِﻀﻪِ .ﻭﻓﻴﻪ ﺣ ﱡﻞ ْ
ﺗﺤﻠﻴَ ِﺔ ﺁﻟﺔ َ َ
ﻭﺧﺒﺮ :ﺃﻥ ﺳﻴْﻔَﻪ €ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻛﺎﻥ ﻋﻠﻴﻪ ُ ﺃﻣﺎ ﺑﺎﻟﺬﻫﺐ ﻓﻴَ ْﺤﺮ ُﻡ ،ﻛ ُﻬ َﻤﺎ ﻟﻠﻨﺴﺎء،
ﻴﺮ ﺑﻐﻴﺮ ﻓ ْﻌﻠﻪِ ﻗﺒﻞ ﻣِﻠﻜﻪ ﻟﻪ. ﺐ ﻭﻓ ِ ّﻀﺔٌ؛ ﻳ ُ ْﺤ َ
ﺘﻤﻞ ﺃﻧﻪ ﺗ َ ْﻤﻮﻳ ٌﻪ ﻳ َ ِﺴ ٌ ﺫ َﻫ ٌ
ﺍﻟﻘﺎﺋﻤﺔُ ،ﻣﻦ ﺍﻟﺴﻴﻒَ :ﻣﻘْﺒِﻀُ ﻪ} .ﻗﺎﻣﻮﺱ{. }{1
ﺳﻴﺄﺗﻲ ﻣﻌﻨﺎﻫﺎ. }{2
ِ ِ ِ
ﺍﻟﻨﻌﻞ :ﺣﺪﻳﺪ ٌﺓ ﻓﻲ ﺃﺳﻔَﻞ ﻏ ْﻤﺪ ﺍﻟﺴﻴﻒ} .ﻗﺎﻣﻮﺱ{. }{3
ﻀﺮﻭﺏ ﺑﺎﻟﺴﻴﻒ ،ﻭﺇﻧﻤﺎ ﺩﺧﻠﺘﻪ ﺍﻟﻬﺎ ُء ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻤﻌﻨﻰ ﻣﻔﻌﻮﻝ ،ﻷﻧﻪ ﺻﺎﺭ ُ ﻭﺍﻟﻀﺮﻳﺒ ُﺔ َ
ﺍﻟﻤ }{4
ﻓﻲ ِﻋﺪﺍﺩ ِ ﺍﻷﺳﻤﺎء} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{.
ﺍﻟﺴﻴﻒ ﺍﻟ َﻘﻄﺎﻉ} .ﻗﺎﻣﻮﺱ{. ﻭﺍﻟﻘﻀﻴﺐّ : }{5
ﻭﻓﻲ ﻧﺴﺦ :ﻣﺄﺑﻮﺭ* . }{6
ﺃﻱ :ﻭﺭﺛﻪ ﻣﻦ ﺃﺑﻴﻪ* . }{7
ﺃﺭﺳﻠﻪ ﺇﻟﻴﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺣﻴﻦ ﺳﺎﺭ ﺇﻟﻰ ﺑﺪﺭ) .ﻣﻮﺍﻫﺐ* .(164/2 : }{8
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
153
ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﺍﻟﻤﻨﻄﻘﺔ ﻣﻦ ﺍﻷﺩﻡ ﻓﻴﻬﺎ ﺛﻼﺙ ﺣﻠﻖ ﻣﻦ ﻓﻀﺔ.
ﻭﻛﺎﻥ ﺍﺳﻢ ﻗﻮﺳﻪ :ﺍﻟﻜﺘﻮﻡ .ﻭﺍﺳﻢ ﺟﻌﺒﺘﻪ :ﺍﻟﻜﺎﻓﻮﺭ .ﻭﻛﺎﻥ ﺍﺳﻢ ﻧﺎﻗﺘﻪ:
ﺍﻟﻘﺼﻮﻯ ،ﻭﻫﻲ ﺍﻟﺘﻲ ﻳﻘﺎﻝ ﻟﻬﺎ :ﺍﻟﻌﻀﺒﺎء ،ﻭﺑﻐﻠﺘﻪ :ﺍﻟﺪﻟﺪﻝ..........،
ﺒﺲ ﺍﻟﻤﻨْ َﻄﻘﺔ{ َﻛ ِﻤ ْﻜﻨ َ َﺴ ٍﺔ؛ َﻣﺎ ﻳُﻨْﺘَﻄَ ﻖُ ﺑﻪ ﺃﻱ :ﻳ ُ َﺸ ﱡﺪ ﺑﻪ َ
ﺍﻟﻮﺳ ُﻂ }ﻣ ِ َﻦ } َﻭﻛﺎﻥَ { } €ﻳَ ْﻠ ُ
ﻓﻀﺔ. ﺣ َﻠ ٍﻖ ﻣِﻦ ّ ﺗﻔﺴﻴﺮﻩ }ﻓﻴﻬﺎ ﺛﻼﺙ ِ ُ ﺍﻷﺩَﻡ ِ{ ﻣ ّﺮ
ﻓﺄﺧﺬ َﻫﺎ ﻗَﺘﺎ َﺩﺓُ ،ﻭﻛﺎﻥ ﻟﻪ
ﺣﺪ َﺕ ﻳﻮﻡ ﺃ ُ ٍ ﺍﺳﻢ َﻗ ْﻮ ِ
ﺳﻪ ِ :ﺍﻟ َﻜ ُﺘﻮ َﻡ{ ُﻛ ِﺴ َﺮ ْ ُ ﻭﻛﺎﻥ
ﺍﻟﺼ ْﻔ َﺮﺍء،
ﺎء ،ﻭﺁﺧﺮ ﺗﺪﻋﻰ :ﱠ ﻭﺁﺧﺮ ﺗ ُﺪﻋﻰ :ﺍﻟ ﱠﺮ ْﻭ َﺣ َُ ﺁﺧﺮ ﻳُﺴ ّﻤﻰ :ﺍﻟ ّﺮﺍﻭﺯ،1
ﻗﻮﺱ ُ ٌ
ﻓﺠ ْﻤﻠﺔ ﺃﻗﻮﺍﺳﻪِِ :ﺳﺘّﺔ. ﺍﻟﺴ َﺪﺍﺩُ ،ﻭﺷ ْﻮ َﺣﻂَ ،2ﻭﺫﺍ ﱠ
َ
ﻭﺍﻟﻜﻨﺎﻧﺔ -ﺑﻜﺴﺮ ﺍﻟﻜﺎﻑ - ﺎﺏِ ، }ﺍﺳﻢ َﺟ ْﻌﺒﺘﻪ ِ {:ﻭﻫﻲ :ﻛﻨﺎﻧﺔ ﺍﻟﻨ ﱡ ﱠﺸ ِ ُ }ﻭ{ﻛﺎﻥ
ﺍﺳﻢ ﻧ َﺎﻗﺘﻪ :ﺍﻟ َﻘ ْﺼ َﻮﻯ{ -ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ،ﺑﻌﺪﻫﺎ ﺍﻟﺴﻬﺎﻡ }ﺍﻟﻜﺎ ُﻓﻮﺭ ،ﻭﻛﺎﻥ ْ َﺟ ْﻌﺒَ ُﺔ ﱢ
ﻭﻣ ﱞﺪ ،ﻭﻗﻴﻞ :ﺑﺎﻟﻀﻢ ﻭﺍﻟﻘﺼﺮ }ﻭﻫﻲ ﺍﻟﺘﻲ{ ﻫﺎﺟﺮ ﻋﻠﻴﻬﺎ ،ﻭﺍﻟﺘﻲ }ﻳﻘﺎﻝ ُﻣ ْﻬﻤﻠﺔ َ
ﺐ ﻭﺇﻧﻤﺎ ﻫﻮ ﺍﺳﻢ ﻟﻬﺎ، ﻏﻴﺮ َﻫﺎ ،ﻭﻟﻢ ﻳﻜﻦ ﺑﻬﺎ َﻋ ْﻀ ٌ ﻟﻬﺎ :ﺍﻟ َﻌ ْﻀﺒَﺎ ُء{ ﻭﻗﻴﻞ :ﻫﻲ ُ
ﺍﺳﻢ
ﺍﻟﺠﺪْﻋﺎء ،ﻭﻟﻢ ﻳﻜﻦ ﺑﻬﺎ َﺟﺪ ٌْﻉ ﻭﺇﻧﻤﺎ ﻫﻮ ٌ ﻭﻛﺎﻧﺖ ﻟﻪ ﻧﺎﻗﺔ ﺃُﺧْ ﺮﻯ ﻳﻘﺎﻝ ﻟﻬﺎَ :
ﻭﺍﻟﺠﺪْﻋﺎء ﻭﺍﺣﺪ ٌﺓ ،ﻭﺍﻟﻌﻀﺒﺎء ﻫﻲ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻻ ﺗ ُْﺴﺒَﻖُ - َ ﺍﻟﻌ ْﻀﺒﺎءﻟﻬﺎ ،ﻭﻗﻴﻞَ :
ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻘﺎﻝ :€ ﺑﻀﻢ ﺃﻭﻟﻪ -ﻓﺠﺎء ﺃﻋﺮﺍﺑﻲ ﻋﻠﻰ ﻗَﻌﻮﺩ ﻓﺴﺒ َﻘﻬﺎ ﱠ
)ﺇ ِ ﱠﻥ َﺣ ًّﻘﺎ َﻋﻠَﻰ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﺃ َ ْﻥ ﻻ ﻳ َ ْﺮﻓَ َﻊ ﻣ ِ َﻦ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﺷﻴْﺌًﺎ ﺇِﻻﱠ َﻭ َ
ﺿ َﻌ ُﻪ(.
}ﻭ{ﻛﺎﻥ ﺍﺳﻢ }ﺑَ ْﻐ َﻠﺘﻪ ِ :ﺍﻟ ﱡﺪﻟْﺪُ ﻝ{ -ﺑﻀﻢ ﻓﺴﻜﻮﻥ ﺛﻢ ﻣﺜﻠﻪ ُ -ﺳ ﱢﻤﻴﺖ ﺑﻪ؛ ﻷﻧﻬﺎ
ﺍﻟﺠ ْﺮﻱِ ،ﻭﻛﺎﻧﺖ َﺷ ْﻬﺒﺎء ،ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺍﻟﻤﻘﻮﻗﺲ. ﺗ َ ْﻀﻄَ ﺮِﺏ ﻓﻲ َﻣﺸْ ﻴِﻬﺎ ﻣِﻦ ﺷ ﱠﺪﺓ َ
ﻭﺫﻛﺮ ﺍﻟﻤﺤﺐ ﺍﻟﻄﺒﺮﻱ :ﺃﻧﻬﺎ ﻛﺒُ َﺮﺕ ﻭﺑَﻘﻴَﺖ ﺇﻟﻰ ﺯﻣﺎﻥ ُﻣﻌﺎﻭﻳﺔ .ﻭﻛﺎﻧﺖ ﻟﻪ ﺑﻐﻠﺔ
ﺃُﺧﺮﻯ ﺗُﺪْﻋﻰ :ﻓ ِ ﱠﻀﺔ ،ﻭﺛﻼﺛ َﺔ ﺑِﻐﺎ ٍﻝ ﺃ ُ َﺧ َﺮ ُﻣﻬﺪﺍﺓ ٍ ﻟﻪ.
ﺟ ﱠﺮ ﺑ َ ُﻪ } .ﻗﺎﻣﻮﺱ{ .ﻭﻓﻲ ﻛﺘﺐ ﺍﻟﺴﻴﺮ :ﺍﻟ ﱠﺰ ْﻭ ﺭﺍء* . ﺍﻟﺮﺍﻭﺯ َ -ﺭﺍ َﺯ ُﻩ َﺭ ْﻭ ًﺯﺍَ : }{1
ﻭﺍﻟﺸﺮﻳﺎ ُﻥ ﻭﺍﺣ ٌﺪ ،ﻭﻳَﺨﺘﻠ ِ ُ
ﻒ ﱢ ﺏ ﻣِﻦ ﺍﻟﻨ ﱠﺒْﻊ ،ﺃﻭ ﻫﻤﺎ ﺮ ﺿ
َ ْ ٌ ﺃﻭ ﻲ
ﱡ ِ
ﺴ ِ ﺍﻟﻘ ﻣﻨﻪ ﺷﺠﺮ ﺗُﺘ َﱠﺨ ُﺬ
ٌ ﻭﺍﻟﺸ ْﻮ َﺣ ُﻂ:
ﱠ }{2
ﺍﻟﺠﺒﻞ ،ﻓَﻨَﺒْ ٌﻊ ،ﻭﻓﻲ َﺳﻔﺤﻪِ ِﺷ ْﺮﻳﺎﻥٌ ،ﻭﻓﻲ ﺑﺤ َﺴﺐ َﻛ َﺮﻡ َﻣﻨﺎﺑِﺘِﻬﺎ ،ﻓﻤﺎ ﻛﺎﻥ ﻓﻲ ﻗُﻠﱠﺔ َ ﺍﻻﺳﻢ َ
ُ
ﺍﻟﺤﻀﻴﺾ ﺷَ ْﻮ َﺣ ٌﻂ} .ﻗﺎﻣﻮﺱ{. َ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 154
ﻭﺍﺳﻢ ﺣﻤﺎﺭﻩ :ﻳﻌﻔﻮﺭ ،ﻭﺍﺳﻢ ﺷﺎﺗﻪ ﺍﻟﺘﻲ ﻳﺸﺮﺏ ﻟﺒﻨﻬﺎ :ﻋﻴﺒﺔ.
ﻭﺿﻢ ﺍﻟﻔﺎء -ﺍﺳﻢ ﻭﻟ َ ِﺪ
ﱢ ﺣﻤﺎﺭﻩ ِ :ﻳَ ْﻌﻔُﻮﺭ{ -ﺑﺴﻜﻮﻥ ﺍﻟﻤﻬﻤﻠﺔ}ﺍﺳﻢ ِ
ُ }ﻭ{ﻛﺎﻥ
ﻟﺴ ْﺮﻋﺘﻪِ ،ﻭﻳﻘﺎﻝ ﻟﻪُ :ﻋ َﻔﻴْﺮ -ﺑﻀﻢ ﺍﻟﻌﻴﻦ ﺍﻟﻤﻬﻤﻠﺔ ﻭﻓﺘﺢ ﺍﻟﻔﺎء ﺍﻟ ﱠﻈﺒْ ِﻲ ﻛﺄﻧﻪ ُﺳ ﱢﻤﻲ ﺑﻪ ُ
ﻭﺳﻜﻮﻥ ﺍﻟﺘ ﱠﺤﺘِﻴﺔ ،ﺑﻌﺪﻫﺎ ٌ
ﺭﺍء ﻣﻬﻤﻠ ٌﺔ -ﺗﺼﻐﻴﺮ ﺃ َ ْﻋﻔ ََﺮ ﻣِﻦ ﺍﻟ ُﻌ ْﻔ َﺮﺓ ،ﻭﻫﻲ ُﺣﻤﺮ ٌﺓ
ﻠﻤﻪ: ﺧﻴﺒﺮ ،ﻓ َﻜ َ
َ ﻏﻴﺮﻩ ،ﻭﻛﺎﻥ 1ﺃﺳﻮ َﺩ؛ ﺃﺻﺎﺑَﻪ َ
ﻳﻮﻡ ﻳﺨﺎﻟ ِ ُﻄﻬﺎ ﺑﻴﺎﺽ .ﻭﻗﻴﻞ :ﻫﻮ ُ
ﺍﻟﻴﻬﻮﺩﻱ
ﱢ ﻧﺒﻲ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﻳ َ ْﻌﺜ ُﺮ ﺑﺼﺎﺣﺒﻪﺑﺄﻧﻪ ﻣﻦ ﻧﺴﻞ ِﺳﺘﱢﻴﻦ ﺣﻤﺎﺭﺍ ﻟﻢ ﻳَﺮﻛِﺒْﻬﺎ ﺇﻻ ﱞ
َﻋ ْﻤ ًﺪﺍ ،ﻭﻛﺎﻥ ﻳَﺘَﻮﻗﻊ ﺭﻛﻮﺑﻪ ،€ﻭﻛﺎﻥ ﻳَﺮﻛﺒُﻪ ﻓﻲ ﺣﺎﺟﺘﻪ ﻭﻳُﺮﺳﻠُﻪ ﺇﻟﻰ ﺍﻟﺮﺟﻞ
ﻧﻔﺴﻪ ﺭﻣﻰ َ ﻘﺮﻉ ﺑﺎﺑَﻪ ﺑﺮﺃﺳﻪ ﻓﻴَﻌﺮِﻑ ﺃﻧﻪ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻪ ،ﻭﻟﻤﺎ ﺗ ُﻮﻓﻲ ﺭﺳﻮﻝ ﺍﷲ َ € ﻓﻴَ َ
ﻓﻲ ﺑﺌ ٍﺮ ُﺣﺰﻧﺎ ﻋﻠﻴﻪ ،ﻭﻗﻴﻞ :ﻫﻮ ﺍﻟﺬﻱ ﺃﻫﺪﺍﻩ ﺍﻟﻤﻘﻮﻗﺲ ﻣﻊ ﻣﺎﺭﻳﺔ ﻛﻤﺎ ﺳﺒﻖ ،ﻭﻛﺎﻥ
ﻓﺮﻛِﺒَﻪ.
ﺣﻤﺎﺭ ﺁﺧﺮ ﺃﻋﻄﺎﻩ ﻟﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ َ ٌ ﻟﻪ
ﺠﻌﻞ ﻓﻴﻪ ﺍﻟﺜﱢ ُ
ﻴﺎﺏ. }ﻭ{ﻛﺎﻥ }ﺍﺳﻢ ﺷﺎﺗﻪ ِ ﺍﻟﺘﻲ ﻳَ َ
ﺸﺮﺏ ﻟﺒﻨَﻬﺎ :ﻋﻴﺒﺔ{ ﻭﻫﻲِ :ﻭﻋﺎء ﻳ ُ َ
ِ
ﺑﻌﺾ ﻣﺎ ﺳ ﱠﻤﺎﻫﺎ ﺭﺳﻮﻝ ﺍﻗﺘﺼﺮ ﺍﻟﻤﺼﻨﻒ ﻋﻠﻰ ُﻣﻘﺘﻀﻰ ﺇﺷﺎﺭﺗﻪِ ﺑﺒﻴﺎﻥ ﺗﻜﻤﻠﺔَ :
ﺑﺄﺱ ﻋﻠﻴﻨﺎ ﺑﺄﻥ ﻧ ُ ِﺸﻴﺮ ﺇﻟﻰ ﺑﻴﺎﻥ ﺑﻘﻴّﺔ ﺍﻷﺷﻴﺎء ﺍﻟﻤﻨﺴﻮﺑﺔ ﺇﻟﻴﻪ €ﻭﺇﻥ
ﺍﷲ ،€ﻭﻻ َ
ﺃﺧﺮ ْﺟﻨﺎ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻣﻮﺿﻮﻋﻪ ،ﻓﻨﻘﻮﻝ :ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖُ . َ
ﺃﺩﺭﺍﻉ ﺳﺒﻌ ٌﺔ :ﺫَﺍﺕ ﺍﻟ ُﻔ ُﻀﻮﻝ -ﺑﺎﻟﻀﺎﺩ ﺍﻟﻤﻌﺠﻤﺔ -ﺳ ﱢﻤﻴﺖ ﻟﻄﻮﻟِﻬﺎ، ٌ ﻛﺎﻧﺖ ﻟﻪ
ﺃ ْﺭ َﺳﻞ ﺑﻬﺎ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺣﻴﻦ ﺳﺎﺭ ﺇﻟﻰ ﺑﺪ ٍﺭ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺣﺪﻳﺪ ،ﻭﻫﻲ ﺍﻟﺘﻲ
ﻗﺮﺏ ﻭﻓﺎﺗ ُﻪ ،ﻭﻛﺎﻥ ﺛﻼﺛﻴﻦ ﺍﻟﻴﻬﻮﺩﻱ ﻋﻠﻰ ﺷﻌﻴﺮ ﺣﻴﻦ ُ ﱢ َﺭ َﻫﻨَﻬﺎ ﻋﻨﺪ ﺃﺑﻲ ﺍﻟﺸﺤﻢ
ﻭﺍﻟﺴﻌﺪﻳﺔ ،2ﻗﻴﻞ :ﻭﻫﻲ ﺩﺭﻉ ﺩﺍﻭﺩ ﺍﻟﺤﻮﺍﺷﻲّ . ﺻﺎﻋﺎ .ﻭﺫﺍﺕ ﺍﻟﻮِﺷﺎﺡ .ﻭﺫﺍﺕ َ
ﺍﻟﺘﻲ ﻟﺒ ِ َﺴﻬﺎ ﺣﻴﻦ ﻗﺘَﻞ ﺟﺎﻟﻮﺕ .ﻭﻓ ِ ﱠﻀﺔ ،ﻭﻛﺎﻥ ﻗﺪ ﺃﺻﺎﺑﻬﺎ ﻣﻦ ﺑﻨﻲ ﻗﻴﻨﻘﺎﻉ.
ﻭﺍﻟﺨ ْﺮﻧِﻖ؛ ﺑﺎﺳﻢ ﻭﻟ َِﺪ ﺍﻷ ْﺭﻧﺐ .ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﻳﻮﻡ ﺃ ُ ُﺣﺪ
ِ ﻭﺍﻟﺒَﺘْﺮﺍ ُء؛ ﺳ ﱢﻤﻴﺖ ﻟِﻘ ِ َ
ﺼﺮِﻫﺎ.
ﻭﻳﻮﻡ ﺧﻴﺒﺮ ﺩﺭﻋﺎﻥ :ﺍﻷُﻭﻟﻰ 3ﻭﺍﻟﺴﻌﺪﻳﺔ.َ ﺩﺭﻋﺎﻥ :ﺫﺍﺕ ﺍﻟﻔﻀﻮﻝ ﻭﻓﻀﺔ،
ﺃﻱ :ﻳﻌﻔﻮﺭ* . }{1
* ﺍﻟﺴﻐ ِْﺪﻳﱠﺔ ﺑﻀﻢ ﺍﻟﺴﻴﻦ ﻭﺳﻜﻮﻥ ﺍﻟﻐﻴﻦ ﺍﻟﻤﻌﺠﻤﺔ ،ﻭﻫﻲ ﺩﺭﻉ ﻋﻜﺒﺮ ﺍﻟﻘﻴﻨﻘﺎﻋﻲ.
ﻭﻳﻘﺎﻝ :ﱡ }{2
ﺃﻱ :ﺫﺍﺕ ﺍﻟﻔﻀﻮﻝ* . }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ
155
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ﻼﺡ .ﻭﺍﻟ ُﻔﺘُﻖُ .1ﻭﺁﺧﺮ ﺃُﻫ ِﺪﻱ ﻭﺃﺗﺮﺍﺱ ﺛﻼﺛ ٌﺔ :ﺍﻟ ﱠﺰﻟُﻮﻕ؛ ﺃﻱ :ﻳَﺰﻟُﻖ ﻋﻨﻪ ﱢ
ﺍﻟﺴ ُ ٌ
ﻛﺒﺶ ،ﻓﻮﺿﻊ €ﻳ َﺪﻩ ﻋﻠﻴﻪ ﻓﺄﺫﻫﺒﻪ ﺍﷲ ٍ ﻤﺜﺎﻝ ﺻﻮﺭﺓ ُﻋﻘﺎﺏ ﺃﻭ ﺇﻟﻴﻪ ،ﻭﻛﺎﻥ ﻓﻴﻪ ﺗ ِ ُ
ﻗﻦ.ﺗﻌﺎﻟﻰ ،ﻗﻴﻞ :ﻭﺁﺧﺮ ﻳﺴ ﱠﻤﻰ :ﺍﻟ ﱢﺬ َ
ﺍﻟﻤﻄﻌﻮﻥ ﺑﻪ ،ﻣﻦ ﺍﻟﺜﱡﻮﻯ،َ ﺖﻭﺃﺭﻣﺎﺡ ﺃﺭﺑﻌﺔ :ﺍﻟ ُﻤﺜْﻮﻱ ،ﺳ ﱢﻤﻲ ﺑﻪ؛ ﻷﻧﻪ ﻳُﺜﺒ ِ ُ
ﺁﺧﺮﺍﻥ .ﻭﻛﺎﻧﺖ ﻟﻪ َ €ﺣ ْﺮﺑَﺔ ﻛﺒﻴﺮﺓ ﺍﺳ ُﻤﻬﺎ: ﻭﻫﻮ :ﺍﻹﻗﺎﻣﺔَ .ﻭﺍﻟْ ُﻤﺜْﻨِﻲ .ﻭ ُﺭ ْﻣﺤﺎﻥ َ
ﺃﻣﺎﻣﻪ
ﺍﻟﻌﻨ َ َﺰﺓ ،2ﻭﻛﺎﻧﺖ ﺗ ُْﺮ َﻛﺰ َ ﺍﻟﺒَﻴْﻀﺎء ،ﻭﺻﻐﻴﺮ ٌﺓ ﺩﻭﻥ ﺍﻟﺮﻣ ِﺢ ﺷﺒﻪ ﺍﻟ ُﻌﻜﺎﺯ ﻳﻘﺎﻝ ﻟﻬﺎَ :
ﻓﻤﻮﺣﺪﺓ ٍ ﺳﺎﻛﻨﺔ ﻓﻌﻴﻦﱠ ﻭﻳﺼﻠﻲ ﺇﻟﻴﻬﺎ ،3ﻭﻗﻴﻞ :ﻳﺴ ﱠﻤﻰ ﻫﺬﺍ :ﺍﻟﻨ ﱠﺒ ْ َﻌﺎء -ﺑﻨﻮﻥ ﻣﻔﺘﻮﺣﺔٍ
ﻣﻬﻤﻠﺔ ،ﻭﻗﻴﻞ - :ﺑﺒﺎء ﻣﻮﺣ َﺪﺓ ٍ ﺛﻢ ﻧﻮﻥ ﺳﺎﻛﻨﺔ -ﺷﺠﺮ ﻳُﺘ َﱠﺨﺬ ﻣﻨﻪ ﺍﻟﻘ ِ ﱢﺴ ﱡﻲ.
ﻭﻛﺎﻥ ﻟﻪ ﻣِﻐﻔَﺮ 4ﻣﻦ ﺣﺪﻳﺪ ﻳُﺴ ﱠﻤﻰ :ﱠ
ﺍﻟﺴﺒُﻮﻍَ ،ﻭﺁﺧﺮ ﻳﺴ ﱠﻤﻰ :ﺍﻟ ُﻤ َﻮ ﱠﺷﺢ.
ﺘﺎﻋﻪ:
ﻭﺃﻣﺎ َﻣ ُ
ﻓﻜﺎﻥ ﻟﻪ ﺑﺴﺎﻁ ﻳُﺴﻤﻰ :ﺍﻟﻜ ﱠﺰ -ﺑﺰﺍء ﻣﻌﺠﻤﺔ .ﻭﻣ ِ ْﺤ َﺠﻦ -ﻛﻤﻨﺒﺮ -ﺍﻟﻌﺼﺎ
ﺃﻛﺜﺮ ﻳَﻤﺸﻲ ﻭﻳﺮﻛﺐ ﺑﻪ ﻭﻳُﻌﻠﱢﻘُﻪ ﺑﻴﻦ ﻳﺪﻳﻪ ﻋﻠﻰ ﺑﻌﻴﺮﻩ. ٍ
ﻗﺪﺭ ﺫﺭﺍﻉ ﺃﻭ َﺍﻟ ُﻤ َﻌ ﱠﻮ ُﺝ ،ﻭﻛﺎﻥ َ
ﻭﻗﻀﻴﺐ
ٌ ﺼ َﺮﺓ ﻛﻤﻜﻨﺴﺔ ﻣﺎ ﻳَﺘَﻮﻛﺄ ﻋﻠﻴﻪ ﻛﺎﻟﻌﺼﺎ ﻭﻧﺤﻮﻩ ،ﺗﺴ ﱠﻤﻰ :ﺍﻟ ُﻌ ْﺮ ُﺟﻮﻥ. ﻭﻣِﺨْ َ
ﺍﻟﻤ ْﻤﺸُ ﻮﻕ ،ﻗﻴﻞ :ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﺨﻠﻔﺎء ﻳَﺘَﺪﺍﻭﻟﻮﻧ َ ُﻪ. ﺍﻟﺸ ْﻮ َﺣ ِ
ﻂ ﻳُﺴ ﱠﻤﻰَ : ﻣﻦ ﱠ
ﻭﺁﺧﺮ:
ُ ﻭﺁﺧﺮ ﻳﺴﻤﻰُ :ﻣﻐِﻴﺜًﺎ.ُ ﻭﻗَ َﺪ ٌﺡ -ﺑﻔﺘﺢ ﺃﻭﻟ َﻴْﻪ -ﻳﺴﻤﻰ :ﺍﻟ ﱠﺮﻳﱠﺎﻥ.
ﻭﺁﺧﺮ ﻣﻦ َﻋﻴْﺪﺍﻥ -ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ
ُ ﻣﻮﺍﺿﻊ.
َ ٍ
ﻓﻀﺔ ﻓﻲ ﺛﻼﺛ ِﺔ ٍ
ﺑﺴﻠﺴﻠﺔ ﻣﻦ ُﻣ َﻀﺒﱠﺐ؛
ﺍﻟﻤﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ ﺍﻟﺘﺤﺘﻴﺔ ﻭﺩﺍﻝ ﻣﻬﻤﻠﺔ -ﺟﻤﻊ ﻋﻴﺪﺍﻧﺔ ،ﻭﻫﻲ :ﺍﻟﻨﺨﻠ ُﺔ ،ﻭﻛﺎﻥ
ﻳﻮﺿﻊ ﺗﺤﺖ ﺳﺮﻳﺮِﻩ ﻳﺒﻮﻝ ﻓﻴﻪ ﺑﺎﻟﻠﻴﻞ .ﻭﺁﺧﺮ :ﻣﻦ ُﺯ َﺟﺎﺝ.
ﺑﺎﻟﻔﺎء ﻭﺍﻟﺘﺎء ﻭﺍﻟﻘﺎﻑ .ﻣﻨﻪ. }{1
ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ ﺍﻟﻤﻬﻤﻠﺔ ﻭﺍﻟﻨﻮﻥ ﺍﻟﻤﻔﺘﻮﺣﺔ ﻭﺍﻟﺰﺍء ﺍﻟﻤﻌﺠﻤﺔ ﺍﻟﻤﻔﺘﻮﺣﺔ .ﻣﻨﻪ. }{2
ﻟﻴﻤ ّﺮ ﺍﻟﻤﺎ ّﺭ ﺧﻠﻔﻬﺎ .ﻣﻨﻪ. }{3
ِ
ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺑﺎﻟﻔﺎء َ -ﺯ َﺭ ٌﺩ ﻳُﻨ ْ َﺴﺞ ﻣﻦ ﺍﻟ ﱢﺪ ْﺭﻉ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺮﺃﺱ .ﻣﻨﻪ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 156
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ﺐ ،ﻭﻫﻮ
1
ﺸﺮﺏ ﻣﻨﻪ ﻣﻦ ﺣﺠﺎﺭﺓ ﻳﺴﻤﻰ :ﺍﻟ ِﻤﺨْ َﻀ َ ﺇﻧﺎء ﻳ ُ َ
ﻭﺗ َ ْﻮ ٌﺭ -ﺑﺎﻟﺘﺎء ﺍﻟﻤﺜﻨﺎﺓ ٌ -
ﺍﻟﺼﺎﺩِ َﺭﺓ ،ﺳ ﱢﻤﻴﺖ ﻛ ِﻤﻨْﺒﺮ :ﺍﻟ ِﻤ ْﺮﻛ َُﻦ ،2ﻭﻫﻮ ﻣﺜﻠُﻪ :ﺁﻧﻴ ٌﺔ ﻣﻌﺮﻭﻓﺔٌ .ﻭ َﺭِ ْﻛ َﻮﺓ ﺗﺴﻤﻰ :ﱠ
ﺑﻪ؛ ﻷﻧﻪ ﻳُﺼ َﺪﺭ ﻋﻨﻬﺎ ﺑﺎﻟ ﱢﺮ ﱢﻱ .ﻭﻣِﺨْ َﻀﺐ ﻣﻦ ﻧ ُﺤﺎﺱ .ﻭ ُﻣ ْﻐﺘَ َﺴﻞ ﻣﻦ ُ
ﺻ ْﻔ ٍﺮ .ﻭ ُﻣ ْﺪ ُﻫﻦ.
ﺍﻟﻤﺮﺁﺓ ﻭﺗﺴﻤﻰ :ﺍﻟ ُﻤ ِﺪﻟﱠﺔ .ﻭﻣِﺸْ ﻂ ﻣﻦ ﻋﺎﺝ. ﺠﻌﻞ ﻓﻴﻬﺎ ِ ﻭﺭﺑْ َﻌﺔ ﺇﺳﻜﻨﺪﺭﻳﺔ ﻳ ُ َ
َ
ِ
ﻳﻜﺘﺤﻞ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﺛُﻼﺛ ًﺎ ﻓﻲ ﻛﻞ ﻋﻴ ٍﻦ .ﻭﻛﺎﻥ ﻓﻲ ﺍﻟ ﱠﺮﺑْ َﻌﺔ ﺃﻳﻀﺎ: ﻜﺤﻠَﺔﻭﺍﻟ ُﻤ ُ
ﺍﻟ ِﻤ ْﻘﺮﺍﺽ -ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ -ﻭﻳﺴﻤﻰ :ﺍﻟﺠﺎﻣ ِ َﻊ .ﻭﺍﻟﺴﻮﺍﻙ .ﻭﻫﺬﻩ ﺍﻟﺮﺑﻌﺔ ﺃﻫﺪﺍﻫﺎ
ﻟﻪ ﺍﻟﻤﻘﻮﻗﺲ ﺻﺎﺣﺐ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻣﻊ ﻣﺎﺭﻳ َﺔ.
ﻭﻛﺎﻧﺖ ﻟﻪ ﻗ َْﺼ َﻌﺔ -ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ -ﺗﺴﻤﻰ :ﺍﻟ َﻐ ﱠﺮ َﺍء -ﺗﺄﻧﻴﺚ ﺍﻷﻏﺮ ﻣﻦ ﺍﻟ ُﻐ ﱠﺮﺓ -
ﺃﺭﺑﻊ ِﺣﻠ ٍﻖ ﻳَﺤ ِﻤﻠُﻬﺎ ﺃﺭﺑﻌ ُﺔ ﺭﺟﺎ ٍﻝ ﻟﻌﻈﻤﻬﺎ .ﻭﺻﺎﻉ ،ﻭ ُﻣ ّﺪ ،ﻭﻗَ ِﻄﻴﻔَﺔَ ،
3
ﻭﺳﺮﻳﺮ ﻟﻬﺎ ُ
ﻗﻮﺍﺋ ُﻤﻪ ﻣﻦ َﺳﺎﺝ ،42ﻭﻛﺎﻥ ﻓﻲ ﺯﻣﻦ ﺑﻨﻲ ﺃﻣﻴ ﱠ َﺔ ،ﻗﺪ ﺑﻘﻴَﺖ ﻣﻨﻪ ﺧﺸﺒﺎﺕ ﻣﺸﺪﻭﺩ ٌﺓ
ﻠﻮﻱ ﺑﻔﻀﺔ. ﻭﺧﺎﺗﻢ ﻣﻦ ﺣﺪﻳ ٍﺪ؛ َﻣ ﱟ
ٌ ﺭﺟﻞ ﺑﺄﺭﺑﻌ ِﺔ ﺁﻻﻑ ﺩﺭﻫ ٍﻢ.
ٌ ﺑﺎﻟﻠﻴﻒ ،ﻓﺎﺷﺘﺮﺍﻫﺎ
ﻭﺳ ْﺮﺝ ﻳﺴﻤﻰ :ﺍﻟ ﱠﺪ َ
ﺍﺝ. ﺠﻌﻠُﻪ ﻓﻲ ﻳَﻤﻴﻨﻪَِ .
ﻭﺧﺎﺗﻢ ﻓﻀﺔ ﻳ َ َ
ُ
ﻭﻛﺎﻧﺖ ﻟﻪ ﺧﻤﺴ ٌﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻟ ِ ْﻘ َﺤﺔ ﺃﺭﺳﻞ ﺑﻬﺎ ﺇﻟﻴﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻭﻣﺎﺋ ُﺔ
ِ
ﻭﺣﺎﺿﻨﺘُﻪ ﺃﻡ ﺃﻳ ْ َﻤﻦ. ﺗﺮﻋﺎﻫﻦ ﻣﻮﻻﺗﻪ
ﱠ ﺷﺎﺓ ،ﻭﺳﺘ ُﺔ ﺃﻋﻨﺰ ﻣﻨﺎﺋﺢ
ﺍﻟﻤﻌﺪﻭﺩﺍﺕ ﺃﻣﻮﺍ ُﻝ ﺳﻴ ِﺪ ﺍﻟﻜﻮﻧﻴﻦ ﺍﻟﺬﻱ ﺧﻠﻘﺎﻫﻤﺎ ﻷﺟﻠﻪ ،ﻓﺎﻋﺘﺒﺮ ُ ﻓﻬﺬﻩ
ﻋﺪﻡ ﺍﻫﺘﻤﺎﻣﻪِ €ﻟﺰﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻧﻪ ﻟﻢ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﻳ ُ ُ
ﺤﺘﺎﺝ َ ﻳﺎ ﺃﺧﻲ
ﻛﻞ ﺣﻴﻦ ،ﻭﺃﻣﺎ ﺗﻌ ّﺪﺩ ﺃﺳﻠﺤﺘﻪِ ﻓ ِﻤﻦ ﺇﻋﺪﺍﺩِ ﺍﻟ ُﻌ ﱠﺪﺓ ﻷﻋﺪﺍﺋﻪِ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ: ﺇﻟﻴﻪ ﱠ
ﱫ¨ © « ªﱪ ﺍﻵﻳﺔ ،5ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳ َ ُﻤ ﱠﻦ ﻋﻠﻴﻨﺎ ﺑﺎﻟﻬﺪﺍﻳﺔ
ﻭﻳﻌﺼﻤﻨﺎ ﻣﻦ ﺍﻟ َﻐﻮﺍﻳﺔ.
ﺨﺮ ُﺝ ﺑﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ.
* ﺃﻱ :ﻳ ُ َ }{3 ﺧﺒﺮ* . }{2 ﻣﺒﺘﺪﺃ* . }{1
ﺑﻌﺚ ﺑﻪ ﺃﺳﻌﺪ ﺑﻦ ُﺯﺭﺍﺭﺓ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ €ﻟ ّﻤﺎ ﻗﺪﻡ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺩﺍﺭ ﺃﺑﻲ ﺃﻳﻮﺏ ،ﻓﻜﺎﻥ ﻳﻨﺎﻡ }{4
ﻭﺻﻠﱢﻲ ﻋﻠﻴﻪ .ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺤﻤﻠﻮﻥ ﻋﻠﻴﻪ ﻣﻮﺗﺎﻫﻢ ﻳﻄﻠﺒﻮﻥ ﻋﻠﻴﻪ ﺣﺘﻰ ﺗﻮﻓﻲ ﻓ ُﻮﺿﻊ ﻋﻠﻴﻪ ُ
ﻭﺣﻤﻞ ﻋﻠﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ) .ﺍﻟﻤﺨﺘﺼﺮ ﺍﻟﻜﺒﻴﺮ ﻓﻲ ﺳﻴﺮﺓ ﺍﻟﺮﺳﻮﻝ* .(84/1 : ﺑﺮﻛﺘﻪُ ،
ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ :ﺍﻵﻳﺔ .60 }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
157
‰jÀëÊ<‹◊âÊ<‰È◊¬<!]<Ó◊ë<9fl÷]<·Á÷<·^Èe<ª<ÿí
ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﻄﻮﻳﻞ ﻭﻻ ﺑﺎﻟﻘﺼﻴﺮ؛
ﺑﻞ ﻛﺎﻥ َﺭﺑﻌﺔ ﻣﺘﻮﺳﻄﺔ ،ﻛﻤﺎ ﻣﺪﺡ ﺣﺴﺎﻥ..................
ﻓﺼﻞ
ﻭﺻ َﻔﺘﻪ ِ{
}ﻓﻲ ﺑَﻴﺎﻥ ﻟَ ْﻮﻥ ﺍﻟﻨﺒﻲ ِ €
ﻟ ﱠﻤﺎ ﻓﺮﻍ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺑﻴﺎﻥ ﺃﻭﺻﺎﻓﻪ َ
ﺍﻟﻤ ْﻌﻨﻮﻳﺔ َﺷ َﺮﻉ ﻓﻲ ﺑﻴﺎﻥ ﺃﻭﺻﺎﻓﻪ ﺍﻟﺬﺍﺗﻴﺔ،
ﺍﻟﺼﺒْﻴَﺔِ ،ﻭﺇﻧﻤﺎ ﻗ ﱠﺪﻡ ﺍﻟﻤﻌﻨﻮﻳ َﺔ ﻣﻊ
ﺑﺤﺴﺐ ﻣﻘﺪﺍﺭ ﺍﻟﻜﻔﺎﻳﺔ ﻹﺭﺷﺎﺩ ﱢ ﺗﺘﻤﻴﻤﺎ ﻟﻜﻤﺎﻻﺗﻪ َ ً
ﺑﺤﺴﻦ ﺍﻟﺴﻴﺮﺓ ﻻ ﺑﺤﺴﻦ ﺍﻟﺼﻮﺭﺓِ ،ﻭﺇﻥ ﺃﻥ ﺍﻟﺬﺍﺗﻴﺔ ﺃﻗْ َﺪ ُﻡ؛ ﻷﻥ ﻛﻤﺎﻝ ﺍﻟﻤﺮء ﺇﻧﻤﺎ ﻫﻮ ُ
ﺍﻟﻤﺤﺎﺳﻦ ﺍﻟﻈﺎﻫﺮ ُﺓ ﺩﺍﻟ ًﺔ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻨﺔ ،ﺃﻻ ﻳُﺮﻯ ﺃﻥ ﺳﻴ َﺪﻧﺎ ﻳﻮﺳﻒ ﻛﻢ
ُ ﻛﺎﻧﺖ
ﺍﺣﺘﻴﺎﺟﻨﺎ ﺇﻟﻰ ﺃﻭﺻﺎﻓﻪ
َ ﺑﺤﺴﻦ ﺍﻟﺼﻮﺭﺓ؛ ﻭﻛﻢ ﺍﺟﺘُﺒﻲ ﺑﺤﺴﻦ ﺍﻟﺴﻴﺮﺓ ،ﻭﻷﻥ ﺍﺑﺘُﻠﻲ ُ
ﺍﻟﻤﻌﻨﻮﻳﺔ ﺃﺷ ﱡﺪ ﻟﻨﺘﺄﺳﻰ ﺑﻪ ﻓﻲ ﺷﻤﺎﻳﻠﻪ ﻭﺳﻴﺮﻩ ،ﻟﻜﻦ ﻟ ﱠﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﻣﻌﺮﻓ ُﺔ ﻧﺒﻴﻨﺎ
ِ
ﺍﻟﺸﺮﻳﻒ ﺃﻳﻀﺎ ﻗﺎﻝ : €ﺑﺄﻭﺻﺎﻑ ﺑﺪﻧﻪِ
ﻁ }ﻭﻻ ﺑﺎﻟﻘﺼﻴﺮ{ }ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻟﻢ ﻳﻜﻦ ﺑﺎﻟﻄﻮﻳﻞ{ ﺍﻟﺒﺎﺋﻦ ﺃﻱ :ﺍﻟ ُﻤ ْﻔﺮِ ِ
ِ
ﺼ ًﺮﺍ }ﺑﻞ ﻛﺎﻥ َﺭﺑْﻌ ًﺔ{ -ﺑﻔﺘﺢ ﺑﻌﺾ ﻗ ِ َ
ٍ ﺍﻟﺪﺍﺧﻞ ﺑﻌﻀُ ﻪ ﻋﻠﻰ ﺃﻱ :ﺍﻟ ُﻤﺘﺮ ﱢﺩﺩ؛ ﺃﻱ:
ﻓﺴﻜﻮﻥ ﻭﻗﺪ ﻳُﺤ ﱠﺮﻙ -ﻭﺗﺄﻧﻴﺜﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﻔﺲ ﻭﻟﺬﻟﻚ ﺍﺳﺘﻮﻯ ﻓﻴﻪ ﺍﻟﻤﺬ ﱠﻛﺮ ﻭﺍﻟﻤﺆﻧﱠﺚ
ﺏ ،ﻭﻫﺬﺍ ﺇﻥ ﻣﺸﻰ ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﻗﺼﻴ ٍﺮ ،ﻭﺇﻻ ﺃﻱ} :ﻣﺘﻮﺳﻄﺔ{ ﻟﻜﻨﻪ ﺇﻟﻰ ﺍﻟﻄﻮﻝ َ
ﺃﻗﺮ ُ
ﻨﺴﺐ ﺇﻟﻰ ﺍﻟﻄﻮﻝ ،ﺑﻞ ﻟﻮ ﺍﻛﺘَﻨ َ َﻔ ُﻪ ﻃﻮﻳﻼﻥ ﻃﺎﻟ َ ُﻬﻤﺎ ،ﻓﺈﺫﺍ ﻃﺎﻝ ﻋﻠﻰ َﻣﻦ ﻣﺎﺷﺎ ُﻩ ،ﻭﻫﻮ ﻳ ُ َ
ﻳﺘﻄﺎﻭﻝ ﻋﻠﻴﻪ ﺃﺣﺪ ﺻﻮﺭ ًﺓ ﻛﻤﺎ َ ﻓﺎﺭﻗﺎﻩ ﻧ ُِﺴﺐ ﺇﻟﻰ ﺍﻟ ﱠﺮﺑْ َﻌﺔ ،ﻭﺫﻟﻚ ﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ ﻛﻲ ﻻ
ﻓﺮﻓﻌﻪ ِﺣ ﱡﺴﻪ.
َ ﺍﻟﻤﻌﻨﻮﻱ ﻓﻲ ﻋﻴﻦ ﺍﻟﻨﺎ ِﻇﺮ ،ﻓﺮﺁﻩ
ﱢ ﻻ ﻳﺘﻄﺎﻭﻝ ﻣﻌﻨًﻰ ،ﻓَ ُﻤﺜﱢﻞ ﺍﺭﺗﻔﺎ ُﻋﻪ
ﺛﻢ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺑﺄﺑﻴﺎﺕ ﻣﻦ ﻗﺼﻴﺪﺓ ﺍﻟﺼﺤﺎﺑﻲ ﻓﻘﺎﻝ} :ﻛﻤﺎ ﻣﺪَﺡ
ﺍﻷﻧﺼﺎﺭﻱ ،ﻋﺎﺵ ﻣﺎﺋ َﺔ ﻭﻋﺸﺮﻳﻦ
ﱡ َﺣ ﱠﺴﺎﻥ{ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﺍﻡ
ﺳﻨ ًﺔ؛ ﻧﺼ ُﻔﻬﺎ ﻓﻲ ﺍﻹﺳﻼﻡ ،ﻭﻛﺬﺍ ﻋﺎﺵ ﺃﺑﻮﻩ ﻭﺟﺪﻩ ﻭﺟ ﱡﺪ ﺃﺑﻴﻪ ﺍﻟﻤﺬﻛﻮﺭﻭﻥ،
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 158
ﻓﻲ ﺑﻴﺘﻪ:
ﺗﺠﺎﻭﺯ ﺣﺪ ﺍﻟﻄﻮﻝ ﻋﻦ ﻛﻞ ﺻﺎﺣﺐ ﻟﻪ ﻗﺎﻣﺔ ﺣﺴﻨﺎء ﻻ ﺑﻄﻮﻳﻠﺔ
ﻭ ﻟﻜﻨﻪ ﺑﺪ ﺭ ﺃ ﺗﻰ ﺑﻌﺠﺎ ﺋﺐ ﻭﻻ ﻗﺼﺮ ﻓﻴﻪ ﻳﻌﺎﺭ ﻛﻐﻴﺮﻩ
1
ﻨﺼﺐ ﻫﻮ ﺷﺎﻋﺮ ﺭﺳﻮﻝ ﺍﷲ €ﺍﻟﺬﻱ ﻛﺎﻥ ﻳ َ ِ ُ ﺃﺭﺑﻊ ﻭﺧﻤﺴﻴﻦ ،ﻭﻫﻮ ﻭﺗﻮﻓﱢﻲ ÷ ﺳﻨ َﺔ َ
ﻟﻬ ْﺠﻮ ﺍﻟﻤﺸﺮﻛﻴﻦ، ِ
ﻣﻨﺒﺮﺍ ﻓﻲ ﻣﺴﺠﺪﻩ ﻓﻴﻨﺎﻓﺢ -ﺑﺎﻟﺤﺎء ﺍﻟﻤﻬﻤﻠﺔ -ﺃﻱ :ﻳُﺪﺍﻓﻊ َ ﻟﻪ ً
ُﺱ(، ﻭﺡ ﺍﻟ ُﻘﺪ ِﻭﻳﺮﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﻳﺪﻋﻮ ﻟﻪ ﺑﻘﻮﻟﻪ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺃﻳ ﱢ ْﺪ ُﻩ ﺑِﺮ ِ
ُ َُ
ﻓﺄﻋﺎﻧَﻪ ﺟﺒﺮﺍﺋﻴﻞ ﺑﺴﺒﻌﻴﻦ ﺑﻴﺘﺎ ،ﻭﻛﺎﻥ ﻣﻦ ﺑﻼﻏﺘﻪِ :ﺃﻧﻪ ﻟﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳ َ ْﻬ ُﺠ َﻮ
)ﻣﺎ ﻣ ِ ْﻦ ﺑ َ ْﻄ ٍﻦ ﻣ ِ ْﻦ ﺑ ُ ُﻄﻮ ِﻥ ﻗُ َﺮﻳْ ٍ
ﺶ ﺇﻻﱠ َﻭﻟ َ ُﻪ ﺇﻟ َﻴْ َﻬﺎ ﻗ ََﺮﺍﺑَﺔٌ(، ﻗﺮﻳﺸﺎ ﺃﺧﺒَ َﺮﻩ ﺍﻟﻨﺒﻲ €ﺑﺄﻧﻪَ :
ﺍﻟﻌﺠﻴﻦ. ﻓﻘﺎﻝَ :2ﻷ ُﺳﻠﱠﻨ ﱠﻚ ﻣﻨﻬﻢ ﻛﻤﺎ ﺗ َُﺴ ﱡﻞ ﺍﻟﺸﻌﺮﺓُ ﻣِﻦ َ
}ﻓﻲ ﺑﻴﺘﻪ{ ﻣﻦ ﻗﺼﻴﺪﺓ ﻟﻪ ﻳَﻤ َﺪﺡ ﺑﻬﺎ ﺭﺳﻮ َﻝ ﺍﷲ €ﺑﻜﻤﺎﻻﺕ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ،
ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻣﻮﺿﻮﻋﻪ ﺍﻟﺬﻱ ﻫﻮ َ ﺃﺧﺮﺝ
َ ﻭﻻ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧَﻨْﻘُﻞ ﺗﻠﻚ ﺍﻟﻘﺼﻴﺪﺓ ﻫﻨﺎ ﻭﺇﻥ
ﺚﺍﻟﺴﺒﺐ ﺍﻟﺒﺎ ِﻋ َ
َ ﺍﻻﺧﺘﺼﺎﺭ؛ ﺇﺫ ﺇﻧﺸﺎ ُء ﻭﺇﻧﺸﺎﺩ ﻭﺍﺳﺘﻤﺎﻉ ﻣﺤﺎﺳ ِﻦ ﺍﻟﻤﺤﺒﻮﺏ ﻳ ُ َﻘ ﱢﻮﻱ
ﻋﻠﻰ ﻣﺤﺒﺘﻪ ﻛﻤﺎ ﻳﻌﺮِﻓُﻪ ﺃﻫ ُﻞ ﺍﻟ ﱠﺬ ْﻭ ِﻕ ،ﻗﺎﻝ ÷:
ﺏﺭﺳﻮﻝ ﺍﷲ ﺧﻴﺮ ِ ﺍﻷﻋﺎﺭ ِ ِ ِ ﺻﻒﺑ َﻮ ِ ﻛﺎﺫﺏ
ٍ ﻏﻴﺮ ٌ
ﺻﺎﺩﻕ ُ ﺡ ﺇِﻧﱢﻲ
ﻻ َﺻﺎ ِﺃَ َ
ﻏﺎﻟﺐٍ ﻟﺆﻱ ﺑ ِ
ﻦ ﻭﺃﺻ َﺪ ﻕ ﻗ ْﻮﻻ ﻓﻲ ﱢ ْ ﻛﺮ ﻡ ِ ﻣﺒْﻌﻮ ﺙٍ ﺇ ﻟﻰ ﺧﻴْﺮ ِ ﺃ ﱠﻣﺔ ٍ
ﻭﺃ َ
ﺐ ﺣ ٍ ﻛﻞ ﺻﺎ ِﺗُﺠﺎﻭ ِ ُﺯ َﺣ ﱠﺪ ﺍﻟﻄﻮﻝِ َﻋﻦ ﱢ } ﻟ ُﻪ ﻗﺎ َﻣ ٌﺔ َﺣ ْﺴﻨﺎ ُء ﻻ ﺑﻄﻮ ﻳ َﻠﺔ ٍ
ﻭ ﻟﻜﻨﱠﻪ ﺑَ ْﺪ ٌﺭ ﺃ ﺗﻰ ﺑ َﻌﺠﺎ ﺋِﺐ { ﻭ ﻻ ﻗ ِ َﺼ ٌﺮ ﻓﻴﻪ ﻳُﻌﺎ ُﺭ ﻛﻐَﻴﺮ ﻩ ِ
ﻛﻞ َﺟﺎﻧ ِ ٍ
ﺐ ﺲ ﺇﺷﺮﺍﻗﺎ ﻋﻠﻰ ﱢ ﱠ
ﻭﻛﺎﻟﺸ ْﻤ ِ ﻟﻪ ﻃﻠ َﻌ ٌﺔ ﻛﺎ ﻟﺒﺪ ﺭ ﻧُﻮ ًﺭ ﺍ ﻭ ﺑَ ْﻬ َﺠﺔ
ﺐ ﻖ ﺍﻟﻨﻮ ِﻥ ﻣِﻦ ﺧَ ﱢﻂ ﻛﺎﺗ ِ ٍ
ﻛﻤﺸْ ِ
َﺝ ُ ﺃَﺯ ﱠ
ﺐﺟ ٍ ﺗﺤﺖ ﺣﺎ ِ ِ ﻦ ﻣِﻦ
ﻦ َﺩ ْﻋﺠﺎﻭﻳْ ِ
ﺑ َﻌﻴْﻨﻴْ ِ
ﺐ ﺒﺎﺡ ﻓﻲ ﺳﻮﺍ ﺩ ِ َﻏﻴﺎ ﻫِ ٍ ﻦ َﺭ ْﻭﻧ َ ٍﻖ ﻛﻨﻮ ﺭ ِ َﺻ ٍ ِ
ﺍﻟﺴﻴﻒ ﻓﻲ ُﺣ ْﺴ ِ ﻛﺤ ﱢﺪ
ﻭﺃﻧﻒ َ
ٍ
ﺧﻂ ﺷﺎﺭ ِ ٍ
ﺏ ﺴﻦ ﻣِﻦ ﱢ ﺚ ﻧﺒﺎ ﺗُﻬﺎ ﺗَﻜﺎ َﻣ َﻞ ﻓﻴﻪ ُ
ﺍﻟﺤ ُ ﻟﻪ ﻟﺤﻴ ٌﺔ َﺳ ْﻮ ﺩ ﺍ ُء َﻛ ﱠ
ﺐﻭﺗﺮ ﺍﺋ ِ ٍ
َ ﻓﻀﺔ ٍ ﻋﻠﻰ ﺑَ ْﻬﺠﺔ ٍ ﻣِﻦ ﻛﺎ ﻫِ ٍﻞ
ﻖ ﱠ ﺐ ﻛﺈ ﺑْﺮ ِ ﻳ ِ ﻟﻪ ُﻋﻨﻖٌ ﻧ َْﺼ ٌ
* ﺃﻱ :ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ. }{2 * ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
159
...........................................
ﺏ ،ﻓﻲ ﺡ ُ -ﻣﻨﺎﺩﻯ ُﻣ َﺮ ﱠﺧ ٌﻢ ﺃﻱ :ﺻﺎﺣﺒِﻲ ،ﻗﻮﻟﻪ :ﺍﻷ َﻋﺎﺭ ِ ِ ﻗﻮﻟﻪَ :ﺻﺎ ِ
ﺳﻜﺎﻥ ﺍﻟﺒﺎﺩﻳ ِﺔ؛ ﻻ ﻭﺍ ِﺣ َﺪ ُ ﺮﺍﺏ :ﻭﻫﻢ ﺍﻷﻋ ُ ﺠﻤﻊ ْ )ﺍﻟﻘﺎﻣﻮﺱ( ﻭ)ﺍﻟﺼﺤﺎﺡ( :ﻳ ُ َ
ﻭﺃﻛﺮﻡ -ﻣﺠﺮﻭﺭ َ ﺃﻋﺎﺭﻳﺐ ،ﻭﻟﻌﻞ ﺣﺬﻑ ﺍﻟﻴﺎء ِ ﻫﻨﺎ ﻟﻠﻀﺮﻭﺭﺓ ،ﻗﻮﻟﻪ: َ ﻟﻪ ،ﻋﻠﻰ
َﻕ -ﺑﺎﻟﻔﺘﺤﺔ ﻓﻲ ﺣﺎﻝ ﺍﻟﺠﺮ ﻣﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺃﻳﻀﺎ، ﻭﺃﺻﺪ َ ﻋﻄﻔﺎ ﻋﻠﻰ ﺧَ ﻴْﺮ ِ ،ﻗﻮﻟﻪْ :
ﺑﻄﻮﻳ َﻠﺔ ٍ - ﺍﻟﺘﺎﺳﻊ ،ﻗﻮﻟﻪ :ﻻ َ ُ ﻟﺆﻱ -ﺃﻱ :ﻛﺎﺋﻨًﺎ ﻓﻲ ﻗﺒﻴﻠ ِﺔ ﻟﺆﻱ؛ ﺟﺪﱡﻩ ﻗﻮﻟﻪ :ﻓﻲ ﱢ
ﺻﻔﺔ ﻗﺎﻣ ٌﺔ ﺃﻱ :ﻟﻴﺴﺖ ﺑﻄﻮﻳﻠ ٍﺔ ،ﻭﻟﻜﻮﻥ ﻻ ﺑﻤﻌﻨﻰ ﻟﻴﺲ ﺩﺧﻞ ﺍﻟﺒﺎ ُء ﻓﻲ ﺧﺒَﺮﻩِ،
ﻗﻮﻟﻪ :ﺗُﺠﺎﻭ ِ ُﺯ -ﺻﻔ ُﺔ ﻗﺎﻣ ٌﺔ ﺑﺼﻴﻐﺔ ﺍﻟﻤﻀﺎﺭﻉ؛ ﻭﺇﻻ ﻟ َﻘﻴﻞ :ﺗﺠﺎﻭﺯﺕ ،ﻗﻮﻟﻪ :ﻭﻻ
ﻭﻗﺼﺮ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻣِﻦ ﻗﺒﻴﻞ ﻻ ﺑﺮﺍﺡ ،ﻗﻮﻟﻪ: ٌ ﻗ ِ َﺼ ٌﺮ -ﻋﻄﻒ ﻋﻠﻰ ُﺟﻤﻠ ٍﺔ ﻟﻪ ﻗﺎ َﻣ ٌﺔ،
ﻓﻴﻪ -ﺍﻟﻀﻤﻴﺮ ﻟﺮﺳﻮﻝ ﺍﷲ ،ﻗﻮﻟﻪ :ﻳُﻌﺎ ُﺭ -ﺃﻱ :ﻳﺬﻡ ،ﻗﻮﻟﻪ :ﻛﻐَﻴْﺮﻩ ِ -ﺃﻱ :ﻛﻤﺎ
ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺜﺎﻟِﺐ ﻗﺼﺮ ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ُ ٌ ﺼ ُﺮ ﻓﻲ ﻏﻴﺮﻩِ ،ﺃﻭ ﻟﻴﺲ ﻓﻴﻪ ﻳﻜﻮﻥ ﺍﻟﻘ ِ َ
ﺃﻭ ﻛﻤﺎ ﺃﺭﺍﺩ ،ﻗﻮﻟﻪ :ﻃﻠ َﻌ ٌﺔ -ﺃﻱ :ﻭﺟ ٌﻪ ،ﻗﻮﻟﻪ :ﻧﻮﺭﺍ -ﺗﻤﻴ ٌﺰ ﻟﻠﺘﺸﺒﻴﻪ ﻟﺒﻴﺎﻥ ﻭﺟﻪ
ﺇﺷﺮﺍ ًﻗﺎ -ﺃﻭ ﻣﺮﻓﻮﻉ ﺧﺒﺮ ﻟﻤﺤﺬﻭﻑ ،ﻭﺍﻟﺠﻤﻠ ُﺔ ﺻﻔ ُﺔ َﻃ ْﻠ َﻌ ٌﺔ ﺍﻟﺸﺒَﻪِ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪْ :
ﺇﺷﺮﺍﻕ ﻧﻮﺭﻩ ِ ُ ﻛﻞ ﺟﺎﻧِﺐ -ﺇﺫ ﻣﺠﺎﺯﻱ ،ﻗﻮﻟﻪَ :ﻋﻠﻰ ﱢ ﱞ ﺃﻱ :ﻃﻠﻌﺔ ﻫﻮ ﻧﻮﺭ؛ ﻓﺎﻹﺳﻨﺎ ُﺩ
ﻟﻢ ﻳ َ َﺰﻝ َﻫ ﱠﻄﺎﻻ ﻣﻦ ﺍﻷ َﺯﻝ ﺇﻟﻰ ﺍﻷﺑ ِﺪ ﻋﻠﻰ ﻛﻞ ﻣﻮﺟﻮﺩ ،ﺑﻞ ﺗﺸﺒﻴ ُﻪ ﺑﺎﻷﺷﻴﺎء ﻋﻠﻰ
ﺷﻲء ﻳُﻌﺎﺩِ ُﻝ َ ﻭﺍﻟﺘﻤﺜﻴﻞ ،ﻭﺇﻻ ﻓﻼ ْ ﻭﺍﻟﺸﻌﺮﺍء ،ﺃﻭ ﻋﻠﻰ ﺳﺒﻴ ِﻞ ﺍﻟﺘﻘﺮﻳﺐ ﻋﺎﺩﺓ ِ ﺍﻟﻌﺮﺏ ﱡ
ﻦ -ﺃﻱ: ﻭﺃﺟﻞ ﻣﻦ ﻛﻞ ﻣﺨﻠﻮ ٍﻕ ،ﻗﻮﻟﻪ :ﺑ َﻌﻴْﻨَﻴْ ِ ﱡ ﺷﻴﺌﺎ ﻣﻦ ﺃﻭﺻﺎﻓﻪِ ﺇﺫ ﻫﻲ ﺃﻋﻠﻰ
َﺝ -ﺻﻔ ُﺔ ُﻣﻠﺘَﺒِﺴ ًﺔ ﺗﻠﻚ ﺍﻟﻘﺎﻣ ُﺔ ،ﻗﻮﻟﻪَ :ﺩ ْﻋﺠﺎ َﻭﻳﻦ -ﺃﻱ :ﺷﺪﻳ َﺪ ﺍﻟﺴﻮﺍﺩ ،ﻗﻮﻟﻪ :ﺃَﺯ ﱠ
ﻖ ﺍﻟﻨﻮﻥ -ﺃﻱ: ﺍﻟﺤﻮﺍﺟﺐ ﻣﻊ ﻃﻮ ٍﻝ ﻭﺍﻣﺘﺪﺍﺩٍ ،ﻗﻮﻟﻪُ :
ﻛﻤﺸْ ِ ِ ﺟﺐ ﺃﻱُ :ﻣﻘ ﱠﻮ ِ
ﺱ ﺣﺎ ِ
ﻒ، ْﻒ -ﻋﻄﻒ ﻋﻠﻰ ﻋﻴﻨﻴﻦ ،ﻗﻮﻟﻪَ :ﺭ ْﻭﻧ َ ٍﻖ -ﺭﻭﻧﻖُ ﺍﻟﺴﻴْ ِ ﺷﻜ ِﻞ ﻛﺘﺎﺑﺘﻪِ ،ﻗﻮﻟﻪ :ﻭﺃَﻧ ٍ
ﺍﻟﺴﻴﻒ ﻓﻲ ﺑ ْﻬﺠﺘﻪِ ِ ﻭﺣﺴﻨُﻪ ﻣﻦ ﺭﻧَﻖ ﺍﻟﻤﺎء ﺃﻱ :ﻛﺎﻥ ﺃﻧﻔﻪ ﺩﻗﻴ ًﻘﺎ ﻳَﺸﺒَﻪ ﺣ ﱠﺪ ﻣﺎﺅُﻩ ُ
ﻏﻴﺎﻫﺐ -ﺟﻤﻊ :ﻏﻴْﻬﺐ ،ﻭﻫﻮ: ٍ ﻭﺇﺿﺎﺋﺘﻪِ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ ،ﻗﻮﻟﻪ :ﻛﻨﻮﺭ ِ َﺻ ٍ
ﺒﺎﺡ ﺇﻟﻰ
ﺍﻟﺸﺪﻳ ُﺪ ﺍﻟﺴﻮﺍﺩ ﺃﻱ :ﻛﺎﻥ ﺃﻧ ُﻔﻪ ﺑﻴﻦ ﺷﻌﻮﺭ ﺍﻟﻮﺟﻪ ﺍﻟﺴﻮﺩ ﻛﻀﻮء ﺍﻟﺼﺒﺎﺡ ﻓﻲ ﻇﻠﻤﺔ
ﺧﻂ ﺷﺎﺭﺑﻪِ ﺟﻤﺎ َﻝ ﺷﺎﺭﺏ -ﺃﻱ :ﺑﺴﺒﺒﻪ؛ ﺃﻱ :ﻛ ﱠﻤ َﻞ ﱡ ٍ ﺍﻟﻠﻴﻞ ،ﻗﻮﻟﻪ :ﻣﻦ ﱢ
ﺧﻂ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 160
ﻭﻛﺎﻥ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎ ،ﻭﺃﻧﻮﺭﻫﻢ ﻟﻮﻧﺎ ،ﻟﻢ ﻳﺼﻔﻪ ﻭﺍﺻﻒ.......
ﺍﻋﻮِﺟﺎﺝ ،ﻗﻮﻟﻪ :ﻛﺈﺑﺮﻳ ِ
ﻖ ﺐ -ﺃﻱ :ﻣﻨﺼﻮﺏ ﻣﺴﺘﻘﻴﻢ ﻣﻦ ﻏﻴﺮِ ْ ﻟﺤﻴﺘﻪِ ،ﻗﻮﻟﻪ :ﻧ َْﺼ ٌ
ﻭﺧﺮﻃﻮﻡ ﺑﺨﻼﻑ ﺍﻟﻜُﻮﺏ ،ﻓﻬﻮ :ﻣﺎ ﺇﻧﺎء ﻟﻪ ُﻋ ْﺮ َﻭﺓ ُ
-ﺃﻱ :ﻛ ُﻌﻨﻘﻪ ،ﻭﺍﻹﺑﺮﻳﻖٌ :
ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻗﻮﻟﻪ :ﻋﻠﻰ ﺑَ ْﻬﺠﺔ ٍ ﺍﻫـ -ﺃﻱ :ﻋﻼ ﺫﻟﻚ ﺍﻟﻌﻨﻖُ ﻋﻠﻰ ﻛﺎﻫﻠﻪِ ﻭﺗﺮﺍﺋﺒﻪِ
ﻭﺃﺟ ﱡﻞ.
ﻛﺄﻋﻼ ﻋﻨﻖُ ﺇﺑﺮﻳﻖ ﺍﻟﻔﻀﺔ ﻋﻠﻰ ﺑﻄ ِﻦ ﺍﻹﺑﺮﻳﻖ؛ ﺑﻞ ﺃﻋﻠﻰ َ ﺍﻟﺠﻤﻴﻠﺔ ْ
ﻭﺍﻋﻠﻢ :ﺃﻧﺎ ﺷﺮﺣﻨﺎ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻋﻠﻰ ﻃﺒﻖ ﺃﻓﻜﺎﺭِﻧﺎ ﺍﻟﻔﺎﺗﺮﺓ ﻟﻤﺎ ﻟﻢ ﻧَﻈﻔَﺮ ﺑﺸﺮﺣﻬﺎ
ﻓﺎﺭﺣﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻘﻴﺮِ ﺍﻟﻔﺮﻳ ِﺪ
َ ﻓﻲ ﻛﺘﺎﺏ ،ﻓﺈﻥ ﻳﻜﻦ ﺻﻮﺍﺑﺎ ِ
ﻓﻤﻦ ﺃ ّﻡ ﺍﻟﻜﺘﺎﺏ؛ ﻭﺇﻻ
ﻋﻦ ﺍﻷﺻﺤﺎﺏ ﺍﻟﻮﺣﻴﺪ ﻋﻦ ﺃﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗ ّﻮﺓ ﺇﻻ ﺑﺎﻟﻮﻫﺎﺏ.
ﺛﻢ ﺇﻥ ﺍﻟﻤﺼﻨﻒ ﻟ ﱠﻤﺎ ﺑَﻴﱠﻦ َﺳ ْﻮ َﺭ َﺓ ﺫﺍﺗﻪِ €ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻴﻦ ﺻﻮﺭ َﺓ ﻭﺟﻬﻪِ ﺍﻟﺬﻱ
ﺃﺷﺮﻑ ﺍﻷﻋﻀﺎءِ ،ﻓﻘﺎﻝ:
ﻫﻮ َ
ﺃﺣﺴﻦ
َ ﺭﺃﻳﺖ ﺷﻴﺌﺎ
ُ }ﻣﺎ
ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺎ{ ﻓﻘﺪ ﺻﺢ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓَ : َ }ﻭﻛﺎﻥ
ﺍﻟﺸﻤﺲ ﺗﺠﺮﻱ ﻓﻲ ﻭﺟﻬﻪ{ ،ﻭﻋﻦ ﺍﻟﺒﺮﺍء} :ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ: َ ﻣِﻦ ﺭﺳﻮﻝ ﺍﷲ ،€ﻛﺄﻥ
ﺃﻛﺎﻥ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ €ﻛﺎﻟﺴﻴﻒ؟ ﻗﺎﻝ :ﻻ ،ﺑﻞ ﻛﺎﻟﻘﻤﺮ{ ﺃﻱ :ﻟﻢ ﻳﻜﻦ ﻛﺎﻟﺴﻴﻒ
ﻓﻲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻠﻤﻌﺎﻥ ﺑﻞ ﻛﺎﻟﻘﻤﺮ ﻓﻲ ﺍﻟﺘﺪﻭﻳﺮ ﻭﻓﻮﻕ ﻟ َﻤﻌﺎﻥ ﺍﻟﺴﻴﻒ ،ﻭﻋﻦ ﺟﺎﺑﺮ:
ﺟﻤﻊ ﻳﺮﺍ{ ،ﻧﺒﱠﻪ ﺑﻬﺬﺍ ﺃﻧﻪ َ }ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻛﺎﻟﺴﻴﻒ ،ﺑﻞ ﻛﺎﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻛﺎﻥ ُﻣ ْﺴﺘ ِﺪ ً
ﻭﺍﻟﻤﻼﺣﺔ ﻭﺍﻻﺳﺘﺪﺍﺭﺓ }ﻭﺃﻧ َﻮ َﺭﻫﻢ ﻟﻮﻧﺎ{ ﻻ ِﺳﻴﱠﻤﺎ ﺇﺫﺍ ُﺳ ﱠﺮ؛ ﺑﻴﻦ ﺍﻟﺤﺴﻦ ﻭﺍﻹﺷﺮﺍﻕَ ،
ﺍﻟﺠﺪﺭ ﻓﻲ ﻭﺟﻬﻪ ﻟﺸﺪﺓ ﻧﻮﺭﻩ ِ ﺷﺨﺺ ُ ُ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻳَﺼﻴﺮ ﻭﺟﻬﻪ ﻛﺎﻟﻤﺮﺁﺓ ،ﻓﻴُﺮﻯ
ﻭﺍﺻﻒ{ ﺍﻟﺘﻨﻜﻴﺮ ﻟﻠﺘﻘﻠﻴﻞ؛ ﺇﺫ ٌ ﺳﺮﻭﺭﻩ ﻣﻦ ﺫﻟﻚ }ﻟﻢ ﻳﺼﻔﻪ َ ﻭﺻﻔﺎﺋﻪ ،ﻓﻜﺎﻧﻮﺍ ﻳﻌﺮِﻓﻮﻥ
ﺼ ُﻔﻪ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻀﻼ ﻋﻦ ﻏﻴﺮ ِﻫﻢ ،ﻟﻌﺪﻡ ﻗﺪﺭﺓ ِ ﺃﺣ ٍﺪ ﻋﻠﻰ ﻭﺻﻔﻪِ ﻗ ﱠَﻞ َﻣﻦ ﻳ َ ِ
ﺐ؛ ﻭﺻﻒ ﻣﺜﻞ ﻋﻠﻲ ÷ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻤﺜﻴﻞ ﺗﻘﺮﻳﺒﺎ ﻟﻠﻄﺎﻟ ِ ِ ﺣﻘﻴﻘ ًﺔ ،ﻭﺇﻧﻤﺎ ﻭﺻﻔَﻪ َﻣﻦ َ
ﺧﺎﺭﺝ ﻣﻦ ﺻﻔﺘﻪِ ،ﻭﻻ ﻳَﻌﻠﻢ ﻛﻤﺎ َﻝ ٌ ﻳﻌﺒﱢﺮ ﺑﻪ ﺍﻟﻮﺍﺻﻒ ﻓﻲ ﺣﻘﻪ ٍ
ﻭﺻﻒ َ ﻭﺇﻻ ﻓﻜ ﱡﻞ
}ﺻﺤﺒﺖ ﺭﺳﻮﻝَ ُ ﺣﺎﻟﻪ ﺇﻻ ﺧﺎﻟ ُﻘﻪ ،ﻭﻳﺆﻳﱢﺪُﻩ ﻣﺎ ﺻﺢ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺃﻧﻪ ﻗﺎﻝ:
ﺻ ْﻔ ُﻪ ﻟ ﱠﻤﺎﻈﻴﻤﺎ ﻟﻪ ،ﻭﻟﻮ ﻗﻴﻞ ﻟﻲِ : ﺣﻴﺎء ﻣﻨﻪ ﻭﺗ َ ْﻌ ً
ً َﻂ، ﺍﷲ ،€ﻓﻤﺎ ُﻣﻠِﺌَﺖ َﻋﻴْﻨﻲ ﻣﻨﻪ ﻗ ﱡ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
161
ﺇﻻ ﺷﺒﻬﻪ ﺑﺎﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ،ﻛﻤﺎ ﻓﻲ ﻧﻈﻢ ﺣﺴﺎﻥ:
ﻭﻛﺎﻟﺸﻤﺲ ﺇﺷﺮﺍﻗﺎ ﻋﻠﻰ ﻛﻞ ﺟﺎﻧﺐ ﻟﻪ ﻃﻠﻌﺔ ﻛﺎﻟﺒﺪﺭ ﻧﻮﺭﺍ ﻭﺑﻬﺠﺔ
ﻭﻛﺎﻥ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺤﻴﺔ ﺳﻮﺩﺍء ﻛﺚ ﻧﺒﺎﺗﻬﺎ ،ﻭﻟﻢ ﻳﺸﺐ ﻣﻨﻪ
ﺇﻻ ﺳﺒﻊ ﻋﺸﺮﺓ ﺷﻌﺮﺓ...............................،
ﺃﺟﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺬﻟﻚ -ﻓﻤﺎ ﺑﺎﻟ ُ َ
ﻚ ﺑ َﻐﻴْﺮﻩ؟! ﻓﻠﻮ ﻗﺪﺭﺗ ُﻪ{ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ - 1ﻭﻫﻮ ﻣﻦ ﱢ
ﻭﻳﺘﻮﺍﺿﻊ ﻟﻬﻢ ﻭﻳُﺆﻧِﺴﻬﻢ ﻟ ّﻤﺎ ﻗﺪﺭ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ُ ﻭﻳﻤﺎﺯﺣﻬﻢ
ُ ﻻ ﺃﻧﻪ €ﻛﺎﻥ ﻳ ُ ِ
ﺒﺎﺳﻄﻬﻢ
ﻳﺠﺎﻟﺴﻪ ﻭﻳﺤﺎﺩﺛ َﻪ ﻟﻤﺎ ﺃﻟﻘﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻤﻬﺎﺑﺔ ﻭﺍﻟﺠﻼﻟﺔ }ﺇﻻ ﺷﺒﻬﻪ ﺑﺎﻟﻘﻤﺮ َ
ﺍﻟﺸﻤﺲ ﺑﺎﻟﻄﻠﻮﻉ ﻛﺄﻧﻪ
َ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ،ﻭﺳﻤﻲ ﺑَﺪ ًْﺭﺍ ﻟﻤﺒﺎ َﺩ َﺭﺗﻪِ
ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ{ ﻭﻫﻲ :ﻟﻴﻠ ُﺔ َ
ﺍﻟﻘﻤﺮ ﻳَﺘﻤ ﱠﻜﻦ
َ ﻴﺐ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﺗﺸﺒﻴﻬﻪ ﺑﺎﻟﻘﻤﺮ ﺩﻭﻥ ﺍﻟﺸﻤﺲ؛ ﻷﻥ ﺍﻟﻤﻐِ َ
ﻌﺠﻠُﻬﺎ َ
ﻳُ ﱢ
ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻳُﺆﻧِﺲ َﻣﻦ ﺷﺎﻫ َﺪﻩ ﻣﻦ ﻏﻴﺮ ﺃﺫًﻯ ﻳَﺘﻮﻟ ﱠ ُﺪ ﻣﻨﻪ ﺑﺨﻼﻑ ﺍﻟﺸﻤﺲ؛ ﻷﻧﻬﺎ
ﺍﻟﺒﺼﺮ ﻭﺗﺆﺫﻱ ،ﻭﺧُ ﺺ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ؛ ﻷﻥ ﻟﻠﻘﻤﺮ ﻓﻴﻬﺎ ﻧﻬﺎﻳ ُﺔ ﺇﺿﺎءﺗﻪِ ﻭﻛﻤﺎﻻﺗﻪ َ ﺗَﻐْﺸﻰ
}ﻛﻤﺎ{ ُﺷﺒﱢﻪ ﻭﺟﻬﻪ ﺑﺎﻟﺒﺪﺭ }ﻓﻲ ﻧﻈﻢ ﺣﺴﺎﻥ{ ﻓﻲ ﻗﻮﻟﻪ:
ﻛﻞ َﺟﺎﻧِﺐ{ ﱠ
ﻭﻛﺎﻟﺸ ْﻤﺲ ﺇﺷﺮﺍ ًﻗﺎ ﻋﻠﻰ ﱢ }ﻟَ ُﻪ َﻃ ْﻠ َﻌﺔ ﻛﺎﻟﺒَﺪْﺭ{ ﺻﻔﺔ }ﻧﻮﺭﺍ ﻭﺑَ ْﻬ َﺠ ًﺔ
ﻭﺍﺳﺘﺪﻝ ﺍﻟﻤﺼﻨﻒ ﺑﺎﻟﻨﻈﻢ ﻟﻠﺘﺸﺒﻴﻪ ﺑﺎﻟﺒﺪﺭ ﻣﻊ ﺃﻥ ﻓﻴﻪ ﺍﻟﺘﺸﺒﻴ َﻪ ﺑﺎﻟﺸﻤﺲ
ﺃﻳﻀﺎ؛ ﻷﻥ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻌﻨﻰ -ﻛﻤﺎ ﻣﺮ ﻓﻲ ﺷﺮﺣﻪ -ﻭﺫﺍﻙ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﻮﺭﺓ
ﻭﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
}ﺳﻮﺩﺍ ُء ﱠ
ﻛﺚ{ -ﺑﻔﺘﺢ }ﻭﻛﺎﻥ ﻟﻪ €ﻟﺤﻴﺔ{ -ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﻭﻳﺠﻮﺯ ﻓﺘﺤﻬﺎ َ
ﺸﺐ{ ﻣﻦ ﺍﻟﺸﻴﺐ }ﻣﻨﻪ ﻏﻴﺮ ﺩﻗﻴﻘﻬﺎ ﻭﻻ ﻃﻮﻳﻠِﻬﺎ }ﻧﺒﺎﺗُﻬﺎ ،ﻭﻟﻢ ﻳَ ِ ﺍﻟﻜﺎﻑ -ﺃﻱُ :
ﻋﺪﺩﺕ ﻓﻲ ﺭﺃﺱ ﺭﺳﻮﻝ ﺍﷲ € ُ ﺳﺒﻊ ﻋﺸﺮ َﺓ ﺷﻌﺮﺓ{ ﻓﻘﺪ ﺻﺢ ﻋﻦ ﺃﻧﺲ} :ﻣﺎ ﺇﻻ َ
ﺑﻴﻀﺎء{ ،ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ} :ﺇﻧﻤﺎ ﻛﺎﻥ ﺷﻴﺐ ﺭﺳﻮﻝ َ ﻋﺸ َﺮ َﺓ ﺷﻌﺮ َﺓ ﻭﻟﺤﻴﺘﻪِ ﺇﻻ َ
ﺃﺭﺑﻊ َ
ﻋﺸﺮﺓ
َ ﺍﷲ €ﻧﺤﻮﺍ :ﻣﻦ ﻋﺸﺮﻳﻦ ﺷﻌﺮﺓ ﺑﻴﻀﺎء{ ،ﻭﻻ ﺗﻨﺎﻓﻲ ﺑﻴﻦ ﻫﺬﻩ؛ ﻷﻥ ﺳﺒﻊ
* ﺃﻱ :ﺣﺎﻟﻪ. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 162
ﻭﻛﺎﻥ ﻣﻦ ﺃﺟﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻨﻘﺎ ﻛﺈﺑﺮﻳﻖ ﻓﻀﺔ ﻳﺘﻸﻷ.
ﻭﻛﺎﻥ ﻋﺮﻳﺾ ﺍﻟﺼﺪﺭ ﻛﺎﻟﻤﺮﺍﻳﺎ ﻓﻲ ﺍﺳﺘﻮﺍﺋﻪ ،ﻭﻛﺎﻟﻘﻤﺮ ﻓﻲ ﺑﻴﺎﺿﻪ .ﻭﻛﺎﻥ
ﻋﻈﻴﻢ ﺍﻟﻤﻨﻜﺒﻴﻦ ،ﻭﺍﻟﻤﺮﻓﻘﻴﻦ ،ﻭﺍﻟﻮﺭﻛﻴﻦ.....................
ﺳﺒﻊ ﻋﺸﺮﺓ
ﺍﻟﻮﺍﻗﻊ َ ُ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻔِﻬﺎ ،ﻟﻜﻦ ﻧﺤﻮ ﻣﻦ ﺍﻟﻌﺸﺮﻳﻦ؛ ﻷﻧﻬﺎ ُ ﻋﺸﺮﺓ ٌَ ﻭﺃﺭﺑﻊ
ﻭﻭﻗﺎﺭﺍ -ﻛﻤﺎ ﺻﺢ ﻓﻲ ﺍﻟﺸﻴﺐ ﻣﻊ ﻛﻮﻧﻪ ﻧﻮﺭﺍ َ ُ ﺃﻭ ﺛﻤﺎ ِﻥ ﻋﺸﺮﺓ ﻭﺇﻧﻤﺎ ﻟﻢ ﻳﻜﺜُﺮ ﻓﻴﻪ
ﻭﻣﻦ َﻛﺮِ َﻩ ﻣﻦ ﺍﻟﻨﺒﻲ €ﺷﻴﺌﺎ َﻛﻔ ََﺮ ،ﻭﻣﻦ
ﻜﺮ ْﻫﻦ ﺍﻟﺸﻴﺐ ﻏﺎﻟﺒﺎ؛ َ
ﺍﻟﺨﺒﺮ -ﻷﻥ ﺍﻟﻨﺴﺎء ﻳ َ َ
ﺛﻢ ﻗﺎﻝ ﺃﻧﺲ :ﻭﻟﻢ ﻳ َ ِﺸﻨْﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﱠ
ﺑﺎﻟﺸﻴْﺐ.
}ﻭﻛﺎﻥ ﻣﻦ ﺃﺟﻤﻞ ﺍﻟﻨﺎﺱ ُﻋﻨﻘﺎ{ -ﺑﻀﻢ ﺍﻟﻌﻴﻦ ﺍﻟﻤﻬﻤﻠﺔ ﻭﺿﻢ ﺍﻟﻨﻮﻥ ﻭﺳﻜﻮﻧﻬﺎ
ﺗﻔﺴﻴﺮﻩ }ﻳﺘﻸﻷ{ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ،ﻭﺻﺢ: ُ -ﻳُﺬﻛﱠﺮ ﻭﻳﺆﻧﺚ }ﻛﺈﺑﺮﻳﻖ ﻓﻀﺔ{ ﻣﺮ
ﺑﻤﻬﻤﻠﺔ ﻭﺗﺤﺘﻴﺔ -ﺍﻟﺼﻮﺭﺓ ﺍﻟﻤﻨﻘﻮﺷ ُﺔ ﻣﻦ ﻧﺤﻮٍ }ﺃﻧﻪ ﻛﺎﻥ ِﺟﻴ َﺪ ُﺩ ْﻣﻴَ ٍﺔ{ ﻛ ُﻌﺠﻤﺔ -
ُ
ﺣﻴﺚ ﻀ ِﺔ{ ،ﻓ ُﻌﻨ ُﻘﻪ ﺑﻠﻎ ﺍﻟﻐﺎﻳ َﺔ ﺍﻟﻘﺼﻮﻯ ﻣﻦ
ﺻﻔﺎء ﺍﻟﻔ ِ ﱠُﺭﺧﺎﻡ ﺃﻭ ﻋﺎﺝ} ،ﻓﻲ َ
ﺣﻴﺚ ﺍﻟﻠﻮﻥ. ُ ﺍﻟﻬﻴﺌﺔ ،ﻭﺍﻟﺸﻜﻞَ ﻭﻣﻦ
ﻭﻛﻮﻥ ﺍﻟﺼﺪﺭ ﻋﺮﻳﻀﺎ ﻣﻤﺎ ﻳُﻤ َﺪﺡ ﻓﻲ ﺍﻟﺮﺟﺎﻝ }ﻛﺎﻟﻤِﺮﺍﻳﺎ{
ُ }ﻭﻛﺎﻥ ﻋﺮﻳﺾ ﺍﻟﺼﺪﺭ{
ﺟﻤﻊ ﻣِﺮﺁﺓ -ﺑﻜﺴﺮ ﺃﻭﻟﻪ }ﻓﻲ ﺍﺳﺘﻮﺍﺋﻪ{ ﻭﻛﺎﻥ ﺑﻄﻨُﻪ ُﻣﺴﺘﻮﻳﺎ ﺑﻪ ﺃﻳﻀﺎ} 1ﻭﻛﺎﻟﻘﻤﺮ ﻓﻲ
ﺑﻴﺎﺿﻪ ِ{ ﻓﻘﺪ ﺻﺢ} :ﺃﻧﻪ ﻛﺎﻥ َ
ﺃﻧﻮﺭ ﺍﻟﻤﺘﺠ ﱢﺮ َﺩ{ ﺃﻱ :ﻣﺎ ﺯﺍﻝ ﻋﻨﻪ ﺍﻟﺜﻴﺎﺏ} ،ﻭﺃﻧﻪ ﻛﺎﻥ
ﺍﻟﺸﻌﺮ؛ ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﺷﻌﺮ ﻳَﺠﺮﻱ ﻛﺎﻟﺨﻂ ﻣﻦ ﻧ ُﻘﺮﺓ َﻋﺎﺭِ َﻱ ﺍﻟﺜﱠﺪْﻳَﻴْﻦ ﻭﺍﻟﺒَ ْﻄﻦ{ ﻣﻦ ﱠ
ﺍﻟﺴ ﱠﺮﺓ ِ.
ﺍﻟﺼﺪﺭ ﺇﻟﻰ ﱡ
ﺍﻟﻌ ُﻀﺪ ﻭﺍﻟ َﻜﺘِﻒ
ﺠﻤﻊ ﻋﻈﻢ َ ﺍﻟﻤﻨﻜﺒﻴﻦ{ ﺍﻟﻤﻨﻜﺐ ﻛﺎﻟﻤﺠﻠﺲَ :ﻣ ُ ِ ﻋﻈﻴﻢ
َ }ﻭﻛﺎﻥ
ﺍﻟﻌﻀُ ِﺪ }ﻭﺍﻟ َﻮﺭِﻛﻴﻦ{
ﻮﺻ ُﻞ ﺍﻟﺬﺭﺍﻉ ﻓﻲ َ ﻭﻣ ْﺠﻠِﺲَ :ﻣ ِ}ﻭﺍﻟﻤﺮﻓﻘﻴﻦ{ ﺍﻟﻤﺮﻓﻖ ﻛ ِﻤﻨْﺒَ ٍﺮ َ
ﻋﻈﻴﻢ
َ َﺨ ِﺬ ُ -ﻣﺆﻧﱠﺜﺔ 2ﺃﻱ :ﻛﺎﻥ
ﻒ :ﻣﺎ ﻓﻮﻕ ﺍﻟﻔ ِ
ﺍﻟ َﻮِﺭﻙ -ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮ -ﻭﻛَﻜَ ﺘ ِ ٍ
ﺭﺅﻭﺱ ﺍﻟﻌِﻈﺎﻡِ ،ﻭ ِﻋﻈ ُﻤﻬﺎ ﻳﺪﻝ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ. ِ
* ﺃﻱ :ﻣﻊ ﺍﻟﺼﺪﺭ. }{1
* ﺃﻱ :ﺍﻟﻮﺭﻙ ﻭﺍﻟﻜﺘﻒ ﻭﺍﻟﻔﺨﺬ -ﻛﻠﻬﻢ ﻣﺆﻧﺜﺔ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
163
ﻭﻛﺎﻥ ﻭﺍﺳﻊ ﺍﻟﻈﻬﺮ ﺑﻴﻦ ﻛﺘﻔﻴﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻮﺓ .ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺒﻞ
ﺍﻟﻌﻀﺪﻳﻦ ،ﻭﺍﻟﺬﺭﺍﻋﻴﻦ ،ﻃﻮﻳﻞ ﺍﻟﺰﻧﺪﻳﻦ ،ﺭﺣﺐ ﺍﻟﺮﺍﺣﺘﻴﻦ .ﻭﻛﺎﻥ ﺃﺻﺎﺑﻌﻪ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻘﻀﺒﺎﻥ ﺍﻟﻔﻀﺔ ،ﻭﻛﻔﻪ ﺃﻟﻴﻦ ﻣﻦ ﺍﻟﺨﺰ.............،
ﺍﻟﺼﺪْﺭ ﻣﺘﻼﺯﻣﺎﻥ ﺽ ﱠ ﻋﺮﻳﺾ ﺃﻋﻠﻰ ﺍﻟﻈﻬﺮ ،ﻭﻫﻮ ﻭ َﻋ ْﺮ ُ
َ }ﻭﻛﺎﻥ ﻭﺍﺳﻊ ﺍﻟﻈﻬﺮ{ ﺃﻱ:
}ﺑﻴﻦ َﻛﺘﻔَﻴﻪ ﺧﺎﺗ َُﻢ ﺍﻟﻨﺒﻮﺓ{ -ﺑﻔﺘﺢ ﺍﻟﺘﺎء -ﻛﺎﻟﻄﺎﺑ َ ُﻊ ﻟﻔﻈﺎ ﻭﻣﻌﻨًﻰ ،ﺳﻤﻲ ﺑﻪ ﻟﻤﺸﺎﺑ َ َﻬﺘﻪ
ﺷﻖ ﻗﻠﺒَﻪ ﺟﺒﺮﺍﺋﻴﻞ ﺣﻴﻦ ﱠ
َ ﺍﻷﺛﺮ ﺍﻟﺤﺎﺻﻞ ﻣﻦ َﺧﺘْﻢﻟﻠﺨﺎﺗَﻢ ﺍﻟﺬﻱ ﻳُﺨﺘَﻢ ﺑﻪ ،ﻭﻫﻮ ُ
ﺳﻮﺩﺍء ،ﻭﻗﺼﺘُﻪ ﻣﺸﻬﻮﺭﺓ ﻣﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﻜﺘﺐ ،ﻭﻗﻴﻞ: َ ﻭ َﻏ َﺴﻠ َﻪ ﻭﺃﺧﺮﺝ ﻣﻨﻪ ﻣﻀﻐ َﺔ
ﺑﻴﺾ ﺍﻟﺤﻤﺎﻣ ِﺔ ﺮﺍﺕ ﻣﺜﻞ ِ ﺷﻌ ٌ ُﻭﻟِﺪ ﺑﻪ ﺃﻱ :ﻫﻮ ﻗﻄﻌ ُﺔ ﻟﺤ ٍﻢ ُﻣﺮﺗﻔ ِ َﻌ ٌﺔ ﺣﻤﺮﺍ ُء -ﻋﻠﻴﻬﺎ َ
ﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ -ﻋﻨﺪ ﺃﻋﻠﻰ ﻛﺘﻔﻪِ ﺍﻷﻳﺴﺮ ،ﻭﺣﻜﻤ ُﺔ ﺧﺘْﻤﻪِ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ :ﺃﻧﻪ َﻣ َ
ﻓﺴ ﱠﺪ ﻣﻦ ﻧﺒﻴﻨﺎ €ﺑﺎﻟﺨﺘْﻢ -ﻟﻌﺼﻤﺘﻪ ﻣﻦ ﻭﺳﺎﻭﺳﻪ -ﻛﻤﺎ ﻳ ُ َﺴ ﱡﺪ ﺇﻟﻰ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥُ ،
ﺍﻟﻤﺰﺑُﻮ ُﺭ ﻋﻦ ﺍﻟﻨﻈَ ﺮِ ﻓﻴﻪ ﺑﺎﻟﺨﺎﺗﻢ ،ﻭﺇﺿﺎﻓﺘُﻪ ﻟﻠﻨﺒﻮﺓ ﻟﺪﻻﻟﺘﻪ ﻋﻠﻴﻬﺎ ،ﻭﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ َ
ﻧﺒﻲ ﻓﻲ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ ﺇﻻ ﻧﺒﻴﻨﺎ؛ ﻓﺸﺎﻣﺘﻪ ﺑﻴﻦ ﻛﺘﻔﻴﻪ .€ ﻛﻞ ﱟ ِ
ﺷﺎﻣﺎﺕ ﱢ ﻧﺒﻴﻨﺎ €؛ ﻷﻥ
ﻀﺪﻳﻦ{ ﺍﻟﻌﺒﻞ -ﺑﻔﺘﺢ ﺍﻟﻤﻬﻤﻠﺔ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻮﺣﺪﺓ :- }ﻭﻛﺎﻥ َ €ﻋﺒْ َﻞ ﺍﻟ َﻌ ُ
ﻭﺿﻢ ﺍﻟﻌﻴﻦ ﻭﺳﻜﻮﻧﻪ :- 1ﺍﻟﺴﺎﻋ ُﺪ ﻣﻦ ﱢ ﻭﺍﻟﻌ ُﻀﺪ -ﺑﻔﺘﺢ ﺍﻟﻤﻬﻤﻠﺔ َ ﺍﻟﻀﺨﻢ،
ُ
ﺍﻟﻤﺮﻓﻖ ﺇﻟﻰ ﺍﻟﻜﺘﻒ }ﻭﺍﻟﺬﺭﺍﻋﻴﻦ{ ﻭﺍﻟﺬﺭﺍﻉ :ﻣﻦ ﺍﻟﻤﺮﻓﻖ ﺇﻟﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ﻛﻤﺎ
ﺻﻞ ﻋﻈﻢِ ﺍﻟﺬﺭﺍﻉ ﻓﻲ ﻋﻈﻤ ِﻲ ﺍﻟﺬﺭﺍﻋﻴﻦ؛ ﺇﺫ ﺍﻟ ﱠﺰﻧْ ُﺪ ﻣ ْﻮ ِ َ َ
}ﻃﻮﻳﻞ ﺍﻟ ﱠﺰﻧ ْﺪﻳﻦ{ ﺃﻱ: ﻣﺮ
ﺐ ﺍﻟﺮﺍﺣﺘﻴﻦ{ -ﺑﻔﺘﺢ ﺍﻟﺮﺍء ﺍﻟﻜَﻒ ،ﻭﻫﻤﺎ َﺯﻧﺪﺍﻥ ﺃﻱ :ﺍﻟﻜُﻮﻉ ﻭﺍﻟﻜ ُْﺮ ُﺳﻮ ُﻉ } َﺭ ْﺣ َ
ﻭﺍﺳﻊ ﺍﻟﻜﻔﻴْﻦ ِﺣ ًّﺴﺎ ﻭﻣﻌﻨًﻰ. َ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻬﻤﻠﺔ -ﺃﻱ:
ﺟﻤﻊ ﻗﻀﻴﺐ ،ﻭﻫﻮ: ُ }ﻭﻛﺎﻥ ﺃﺻﺎﺑﻌﻪ €ﻛ ُﻘ ْﻀﺒﺎﻥ ﺍﻟﻔﻀﺔ{ -ﺑﻀﻢ ﺃﻭﻟﻪ -
ﺍﻟﺨﺰﱢ{ ﺃﻱ: ُﺼﻦ }ﻭﻛﻔﻪ ﺃﻟْﻴَ ُﻦ{ ﻋﻄﻒ ﻋﻠﻰ ﺍﺳﻢ ﻛﺎﻥ ﻭﺧﺒﺮﻩ ِ ﺃﻭ ﺣﺎﻝ }ﻣِﻦ َ ﺍﻟﻐ ْ
ﺍﻟﺤﺮﻳﺮ ،ﻭﻻ ﻳﻨﺎﻓﻲ ﻫﺬﺍ ﻣﺎ ﺻﺢ} :ﺃﻧﻪ َﺷﺜ ِ ُﻦ ﺍﻟﻜ ﱠﻔﻴْ ِﻦ{ -ﺑﺸﻴﻦ ﻣﻌﺠﻤﺔ ﻓﺜﺎء ِ ﻣﺜﻠﺜ ٍﺔ
ﺍﻟﻠﻴﻦ ﻓﻲ ﺍﻟﺠﻠﺪ ﻭﺍﻟﻐِﻠَﻆَ ﻓﻲ ﺍﻟﻌﻈﺎﻡ ،ﻓﺎﺟﺘﻤﻊ ﻧ َ
ُﻌﻮﻣ ُﺔ ﺍﻟﺒﺪﻥ ﻏﻠﻴﻈﻬﻤﺎ؛ ﻷﻥ َ ُ -ﺃﻱ:
* ﻭﺍﻟﻌ َﻀﺪ} .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ{.
َ ﻭﺍﻟﻌ ِ
ﻀ ُﺪ َ ﻭﺍﻟﻌ ْﻀ ُﺪ ﻭﺍﻟ ُﻌﻀُ ُﺪ ﻭﺍﻟ ُﻌ ْﻀ ُﺪ
َ ﺍﻟﻌﻀُ ُﺪ
َ }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 164
ﻃﻴﺒﺎ ﻣﺴﻬﺎ ﺇﺫﺍ ﺻﺎﻓﺤﻪ ﺇﻧﺴﺎﻥ ،ﻓﻴﻈﻞ ﻳﻮﻣﻪ ﻳﺠﺪ ﺭﻳﺤﻬﺎ ،ﻭﺇﺫﺍ ﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ
ﺭﺃﺱ ﺍﻟﺼﺒﻲ ﻳﻤﻴﺰ ﺑﺬﻟﻚ ﺍﻟﺮﻳﺢ ﻣﻦ ﺑﻴﻦ ﺍﻟﺼﺒﻴﺎﻥ................،
ﺭﻳﺤﻬﺎ{ ﺃﻱ :ﻛﺎﻥ ﻛ ﱡﻔﻪ ﺠﺪ َ ﺻﺎﻓﺤﻪ ﺇﻧﺴﺎﻥ ،ﻓﻴَ َﻈﻞ ﻳﻮ َﻣﻪ ﻳَ ِ
َ ﻭﻗﻮﺗ ُﻪ }ﻃﻴﱢﺒﺎ َﻣ ﱡﺴﻬﺎ ﺇﺫﺍ
ﺐ ﺍﻟﺮﺍﺋﺤﺔﻣﺴ ُﻪ ﺷﻲء ﻳﺸُ ﻢ ﻣﻨﻪ ﺭﻳﺢ ﺍﻟﻄﻴﺐِ ؛ ﻷﻧﻪ €ﻛﺎﻥ َﻃﻴ ﱢ َ ﺐ ﺍﻟﺮﺍﺋﺤﺔ ﺇﺫﺍ ﱠ ﻃﻴﱢ َ
ﺖ ﺭﻳﺤﺎ ﻗﻂ ﻭﻻ ﺲ ﻃﻴﺒًﺎ ،ﻓﻘﺪ ﺻﺢ ﻋﻦ ﺃﻧﺲ ÷} :ﻣﺎ َﺷ َﻤ ْﻤ ُ ﺩﺍﺋﻤﺎ ﻭﺇﻥ ﻟﻢ ﻳ ُﻤ ﱠ
ﻓﻤ ﱠﺮ
ﺃﻃﻴﺐ ﻣﻦ ﺭﻳﺢ ﺭﺳﻮﻝ ﺍﷲ ،{€ﻭﻣﻦ ﺛﻤﺔ ﻛﺎﻥ ﺇﺫﺍ َﻣ ﱠﺮ ﺑﻄﺮﻳﻖ َ َ ﻣِﺴﻜﺎ ﻭﻻ َﻋﻨﺒﺮﺍ
ﺍﻟﻨﺎﺱ ﻭﺟﺪﻭﺍ ﻣﻨﻪ ﺭﺍﺋﺤ َﺔ ﺍﻟﻄﻴﺐ ،ﻭﻋﺮﻓﻮﺍ ﺑﺬﻟﻚ ﺃﻧﻪ ﻣﺮ ﻣﻨﻪ. ُ ﻣﻨﻪ
ﺍﻷﺭﺽ ﻭﺍﺑﺘﻠﻌﺖ ﺑ َ ْﻮﻟ َﻪ ﻭﻏﺎﺋﻄَ ُﻪ
ُ ﻭﻭﺭﺩ} :ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳَﺘَﻐﻮﻁ ﺍﻧﺸﻘﺖ
ﺸﺮ ﻗﻂ ،ﻭﻫﺬﺍ ﺨﺮﺝ ﻣﻨﻪ ﺑ َ ٌ
ﻭﻓﺎﺣﺖ ﻟﺬﻟﻚ ﺭﺍﺋﺤ ٌﺔ ﻃﻴﱢﺒﺔٌ{ ،ﻓﻜﺎﻥ ﻻ ﻳَﻄﻠَﻊ ﻋﻠﻰ ﻣﺎ ﻳ َ ُ َ
ﻛﺜﻴﺮ ،ﻭﺷﺮِﺑَﺘْﻪ ﻣﻮﻻﺗ ُﻪ ﺃﻡ ﺃﻳﻤﻦ ،ﻭﺑﻪ ﺍﻟﺒﻮﻝ :ﻓﻘﺪ ﺷﺎﻫﺪﻩ ٌ ُ ﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ .ﻭﺃﻣﺎ
ﻳ ُ ْﺴﺘَ َﺪ ﱡﻝ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻓ ََﻀﻼﺗﻪِ ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ ،ﻭ َﻋ ﱠﺪﻩ ﺍﻷﺋﻤﺔ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ،ﻗﻴﻞ:
ﺷﻖ ﺟﻮﻓﻪِ ﺍﻟﺸﺮﻳﻒ ﻭﻏﺴﻠُﻪ ،ﻭﺯﻳﺎ َﺩ ُﺓ ﺗَﻄﻴﱡﺒﻪِ ﺗﺪﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ِﺟﻤﺎﻋﻪ؛ ﻭﺳﺒﺒُﻪ ﱡ
ﺍﻟﺘﻄﻴﺐ ُﺳ ﱠﻦ ﻟﻪ ﺍﻟﺠﻤﺎﻉ ﻛﻤﺎ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻹﺣﺮﺍﻡ ،ﻓﻜﻤﺎ ُ ﻷﻥ ﻛﻞ َﻣﻦ ُﺳ ﱠﻦ ﻟﻪ
ﺐ ﺍﻣﺘﺎﺯ ﻓﻲ ﺍﻟﺠﻤﺎﻉ ﺇﺫ ﻗﺪ ﺻﺢ} :ﺃﻧﻪ €ﺃﻋ ِﻄﻲ ﻓﻲ ﺍﻟ ِﺠﻤﺎﻉ ﻗ ّﻮﺓ ﺍﻣﺘﺎﺯ ﻓﻲ ﺍﻟﺘﻄﻴ ﱡ ِ
ﺛﻼﺛﻴﻦ{ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ} :ﺃﺭﺑﻌﻴﻦ ﺭﺟﻼ{ ﺃﻱ :ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺠﻨ ّﺔ ،ﻭﻳُﻌﻄﻰ ﺍﻟﺮﺟ ُﻞ
ﺑﻠﻐﺖ :ﺃﺭﺑﻌﺔ ﺁﻻﻑ ،ﻭﻫﺬﺍ ﻣﻊ ﻗﻠﺔ ْ ﺖ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺿﺮﺑ َ ْﻓﻴﻬﺎ ﻗﻮﺓ ﻣﺎﺋﺔ؛ ﻭﺇﺫﺍ ُ
ﺃﻛﻠﻪِ؛ ﻟﻴَﺨْ ﺮِﻕَ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻌﺎﺩ َﺓ ﻓﻲ ﺍﻷﻣﺮﻳْﻦ ،ﻭﻣﻊ ﺫﻟﻚ ﻟﻢ ﻳَﺤﺘﻠِﻢ ﻗﻂ ،ﻭﻛﺬﺍ
ﺍﻷﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ.
ﺍﻟﺼﺒﻲ }ﺑﺬﻟﻚ
ﱡ }ﻭﺇﺫﺍ ﻭﺿﻊ ﻳ َﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺼﺒﻲ ﻳُﻤﻴﱠﺰ{ ﺃﻱ :ﻳُﻌﻠ َُﻢ ﺫﻟﻚ
ﻦ ﺍﻟﺼﺒﻴﺎﻥ{ ﻭﻛﺎﻥ ﻟﻴ ِﺪﻩ ِ ﺃﻳﻀﺎ ﻛﺮﺍﻣ ٌﺔ ﺃﺧﺮﻯ ،ﻭﻫﻲ :ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺍﻟﺮﻳﺢ ﻣﻦ ﺑﻴْ ِ
ﻣﺴﺢ ﺑﻴﺪﻩ
ﺃﺛﺮ ﺑﺮﻛﺘﻬﺎ ﻓﻴﻪ ،ﻓﻘﺪ ﺻﺢ} :ﺃﻧﻪ َ € ﻈﻬﺮ ُ
ﺤﺖ ﺷﻴﺌﺎ ﻳ َ َﻣﺴ ْ ُﻛﻠﱠﻤﺎ َ
ﺍﻟﺪﻡ ﻋﻦ ﻭﺟﻪِ ﻭﺻﺪﺭِ َﻣﻦ ُﺟﺮِﺡ ﻓﻲ ﻭﺟﻬﻪِ ،ﻓﻜﺎﻥ ُ
ﺃﺛﺮ ﻳﺪﻩ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﺸﺮﻳﻔﺔ َ
ﺭﺃﺱ ﻭﻟﺤﻴ َﺔ ﺃﺑﻲ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺛﻢ ﻗﺎﻝ: ﻭﺍﺳﻌ ًﺔ ﻛ ُﻐ ﱠﺮﺓ ِ ﺍﻟﻔَﺮﺱ{} ،ﻭﺃﻧﻪ ﻣﺴﺢ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
165
ﻭﻛﺎﻥ ﻣﻌﺘﺪﻝ ﺍﻟﺨﻠﻖ ﻓﻲ ﺍﻟﺴﻤﻦ ،ﺛﻢ ﺑﺪﻥ ﻓﻲ ﺁﺧﺮ ﺃﻳﺎﻣﻪ.
ﻭﺃﻣﺎ ﻟﻮﻧﻪ :ﻓﻘﺪ ﻛﺎﻥ ﺃﺑﻴﺾ ﺍﻟﻠﻮﻥ ،ﻻ ﻳﺸﻮﺑﻪ ﺻﻔﺮﺓ.............
ﻴﺎﺽ ،ﻭﻻ ﻓﻲ ﻭﺟﻬﻪِ
ﺑﻀﻌﺎ ﻭﻣﺎﺋ َﺔ ﺳﻨ ٍﺔ ﻭﻣﺎ ﻓﻲ ﻟﺤﻴﺘﻪِ ﺑ َ ٌ
)ﺍﻟ ﱠﻠ ُﻬ ﱠﻢ؛ َﺟ ﱢﻤ ْﻠ ُﻪ( ﻓﺒﻠﻎ ً
ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳﺤﺼﻰ.
ُ ﺍﻧﻘﺒﺎﺽ{،
ﺍﻟﺨﻠﻖ{ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ }ﻓﻲ ﱢ
ﺍﻟﺴ َﻤﻦ{ ﺃﻱ :ﻛﺎﻥ ﻣﺘﻨﺎﺳﺐ ﺍﻷﻋﻀﺎء َ
ﻣﻌﺘﺪﻝ َ }ﻭﻛﺎﻥ
ﺍﺳﺘﺮﺧﺎء ٍ ﺑﻞ ﻣﻊ ﺍﻻﺳﺘﻤﺴﺎﻙ
ﺿﺨُ َﻢ ،ﻻ ﻣﻊ ْ
ﺼ َﺮ ﺃﻱَ :
ﻭﺍﻟﺘﺮﻛﻴﺐ }ﺛﻢ ﺑَ ُﺪَﻥَ { ﻛﻜَ ُﺮ َﻡ ﻭﻧ َ َ
}ﻓﻲ ﺁﺧﺮ ﺃﻳﺎﻣﻪ.
ﺏ ﺑ ِ ُﺤ ْﻤﺮﺓ{؛
ﻭﺃﻣﺎ ﻟﻮﻧُﻪ :ﻓﻘﺪ ﻛﺎﻥ ﺃﺑﻴﺾ ﺍﻟﻠﻮﻥ{ ﻭﻻ ﻳُﻨﺎﻓﻴﻪ ﻣﺎ ﺻﺢ} :ﺃﻧﻪ ُﻣﺸْ َﺮ ٌ
ِ
ﺍﻟﺒﻴﺎﺽ{ ﻗﺪ ﺗ ُﻨﺎﻓﻴﻬﺎ، }ﺃﺑﻴﺾ ﺷﺪﻳ َﺪ
َ ﺃﺑﻴﺾ ،ﺇﻻ ﺃﻥ ﺭﻭﺍﻳ َﺔ:َ ﻷﻧﻪ ﻣﻊ ﺫﻟﻚ ﻳُﺴﻤﻰ
}ﺍﻟﻤﺸﺮﺏ ﺑﺤﻤﺮﺓ{ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻓﻘﻂ؛ ﻭﻣﺎ ﻋﺪﺍﻩ ﺷﺪﻳ ُﺪ ﺍﻟﺒﻴﺎﺽ، َ ﺤﻤ َﻞ
ﺇﻻ ﺃﻥ ﻳ ُ َ
ﺑﺮ َﺯ ﻟﻠﺸﻤﺲ ،ﻓﻴﺨﺎﻟ ِ ُﻔﻪ ﻣﺎ ﻣﺮ :ﺃ ﱠﻥ ُﻋﻨ َﻘﻪ ﻛﺎﻥ ﻛﺄﻧﻤﺎ ﻭﺇﻣﺎ ﺃﻥ ﺍﻟﻤﺸﺮﺏ ﺑﻬﺎ :ﻣﺎ َ
ﺻﻴﻎ ﻣﻦ ﻓﻀﺔ -ﻣﻊ ﺃ ﱠﻥ ﺍﻟﻌﻨ ُ َﻖ ﺑﺎﺭِ ٌﺯ ﻟﻠﺸﻤﺲ. ِ
ﻭﺍﻟﺤﺎﺻﻞ :ﺃﻧﻪ ﻛﺎﻥ ﺃﺑﻴﺾ ﻛﺎﻟﻔﻀﺔ ﻟﻜﻦ ﺧﺎﻟ َﻄَ ﻪ ﺍﻟﺤﻤﺮ ُﺓ ﺍﻟﻘﻠﻴﻠ ُﺔ ،ﻭﻫﻮ ﻣﻦ
ﺃﺣﺴﻦ ﺃﻟﻮﺍ ِﻥ ﺍﻟﺪﻧﻴﺎِ ،
ﻭﻳﺼ ﱡﺢ َﻭ ْﺻ ُﻔﻪ :ﺑﺎﻷﺑﻴﺾ ﻛﻤﺎ ﻣﺮ.
ﻭﻟﻮﻥ ﺃﻫ ِﻞ ﺍﻟﺠﻨﺔ ﻛﺬﻟﻚ ُ ُ
ﺃﺷﺮﻑ ﺍﻷﻟﻮﺍﻥ ﻗﻠﺖ :ﻟﻮﻧ ُﻪ €}ﻻ ﻳَﺸﻮﺑُﻪ ُﺻﻔﺮﺓٌ{ ﻓﺈﻥ َ
ﺍﻟﻤﺸﺮﺏ ﺑﺎﻟﺤﻤﺮﺓ؛ ﺑﻞ ﺑﺎﻟﺼﻔﺮﺓ ﻛﻤﺎ ﻳ ُﺪ ﱡﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ َ ﺍﻟﺒﻴﺎﺽ
َ ﻓَﻠ ِ َﻢ ﻟﻢ ﻳﻜﻦ ﺃﻟﻮﺍﻧ ُ ُﻬ ﱠﻦ
ﻒﺍﻟﺒﻴﺎﺽ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﻠ ِ َُ ﻭﺍﺣﺪ ﻭﻫﻮ:
ٌ ﺗﻌﺎﻟﻰ :ﱫ×ÙØﱪ1؟! ُ
ﻗﻠﺖ :ﺍﻟﻠﻮ ُﻥ
ﺏ ﺑﺎﻟﺤﻤﺮﺓ ﻳُﻨْ َﺸﺄ ﻋﻦ ﺍﻟﺪﻡ ،ﻭﺻﻔﺎﺋﻪِ ،ﻭﺍﻋﺘﺪﺍﻝ ﻴﺐ ﺑﻪ ،ﻭﺣﻜﻤﺘُﻪ :ﺃﻥ ﺍﻟﺸ ْﻮ َ ﻣﺎ ِﺷ َ
ﺗﻮﺭﺙ ﺍﻟﺒﻴﺎﺽ ُ ﺑﺎﻟﺼﻔﺮﺓ ﺍﻟﺘﻲ
َ َﺟ َﺮﻳﺎﻧﻪِ ﻓﻲ ﺍﻟﺒَﺪﻥ ،ﻭ ُﻋﺮﻭﻗﻪِ ،ﺑﺨﻼﻑ ﺍﻟﺸﻮﺏ
ﻓﺎﻟﺸﻮﺏ ﻓﻲ ﻛﻞ ﺩﺍﺭ ﺑﻤﺎ ُ ﺻﻔﺎء ،ﻓﻼ ﺗُﻨْ َﺸﺄ ﻋﺎﺩ ًﺓ ﻋﻦ ﻏﺬﺍء ٍ ﻣﻦ ﺃﻏﺬﻳﺔ ﻫﺬﻩ ﺍﻟﺪﺍﺭ، َ
ﻔﺮﺓ
ﺻ َ ﻴﺎﺿ ُﻪ ﻗﻠﻴ ُﻞ ﺍﻟﺤﻤﺮﺓ ﻭﻟﻢ ﻳَﺸُ ﺒْﻪ ُ
ﺷﺎﺏ ﺑ َ َ
َ ﻣﺰﺍﺟﻪ ﻣﻌﺘﺪﻻُ ﻳﻨﺎﺳﺒُﻪ ،ﻭﻟﻤﺎ ﻛﺎﻥ
ﺍﻟﺼﺎﻓّﺎﺕ :ﺍﻵﻳﺔ .49
ﺳﻮﺭﺓ ﱠ }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 166
ﻭﻻ ﺷﻲء ﻣﻦ ﺍﻷﻟﻮﺍﻥ ،ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :ﻣﻦ ﻗﺎﻝ :ﺃﻧﻪ ﺃﺳﻮﺩ ﻓﻘﺪ ﻛﻔﺮ.
ﻭﻛﺎﻥ ﻋﺮﻗﻪ ﻓﻲ ﻭﺟﻬﻪ ﻛﺎﻟﻠﺆﻟﺆ ﺍﻟﺮﻃﺐ ،ﺃﻃﻴﺐ ﻣﻦ ﺍﻟﻤﺴﻚ ﺍﻷﺫﻓﺮ.
ﻭﺃﻣﺎ ﺷﻌﺮﻩ :ﻓﻘﺪ ﻛﺎﻥ ﺭﺟﻞ ﺍﻟﺸﻌﺮ ﻻ ﺑﺎﻟﺴﺒﻂ ،ﻭﻻ ﺍﻟﺠﻌﺪ ﺍﻟﻘﻄﻂ....،
}ﻭﻻ ﺷﻲء ﻣﻦ ﺍﻷﻟﻮﺍﻥ ،ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ{ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺴﻘﻼﻧﻲ
ﺷﺎﺭﺡ )ﺍﻟﺒﺨﺎﺭﻱ(} 1ﺍﺑﻦ ﺣﺠﺮ {:ﺃﺛﺎﺑﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺠﻨ َﺔ - ،ﻭﻓﻲ )ﺍﻟﻄﺒﻘﺎﺕ
ٍ
ﺣﺪﻳﺚ ﺃﻟﻒﺃﻟﻒ ﻭﻋﺸﺮﻳﻦ َ ﺍﻟﻮﺳﻄﻰ( ﻟﻠﻌﺎﺭﻑ ﺍﻟﺸﻌﺮﺍﻧﻲ :ﺃﻧﻪ ﻛﺎﻥ ﻳ ْﺤﻔﻆ ﻣِﺄﺗﻲ ٍ
ْ َ
ﻧﻔﻲ ﻟﻪ ِ َ } -ﻣﻦ ﻗﺎﻝ :ﺃﻧﻪ{ } €ﺃﺳﻮ ُﺩ ﻓﻘﺪ ﻛ ُﻔ َﺮ{ ﺃﻱ :ﻷﻥ ْ
ﻭﺻ َﻔ ُﻪ ﺑﻐﻴﺮ ﺻﻔَﺘﻪ ٌ
ﻛﻔﺮﺍ
ﻭﺗﻜﺬﻳﺐ ﺑﻪ ،ﻭﻣﻨﻪ ﻳُﺆﺧﺬ ﺃﻥ ﻛﻞ ﺻﻔﺔ ُﻋﻠﻢ ﺛﺒﻮﺗﻬﺎ ﻟﻪ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻛﺎﻥ ﻧﻔﻴُﻬﺎ ً
ﺺ ﺷﻴﺌﺎ ﻣﻦ ﺭﺳﻮﻝ ﻭﻣﻦ ﻧ َﻘ َ ِ
ﺑﺎﻟﻨﻘﺺ؛ َ ﻟﻠﻌِﻠﱠ ِﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ،ﻭﻗﻴﻞ :ﻷﻥ ﺍﻟﺴﻮﺍﺩ ﻳُﺸﻌِﺮ
ﺍﻟﻨﻘﺺ ﻭﺑﻴﻦ ﻣﺎ ﻻ.
َ ﺍﷲ €ﻳَﻜ ُﻔ ُﺮ ،ﻭﻓﻴﻪ ﻧﻈﺮ ،ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻧﻪ ﻻ ﻓﺮﻕَ ﺑﻴﻦ ﻣﺎ ﻳُﺸﻌِﺮ
ﺍﻟﻌ َﺮ ُﻕ -ﻣﺤ ﱠﺮﻛﺔ َ -ﺭ ْﺷ ُﺢ ﺟﻠ ِﺪ ﺍﻟﺤﻴﻮﺍﻥ ﻭﻳُﺴﺘﻌﺎﺭ ﻟﻐﻴﺮﻩ، }ﻭﻛﺎﻥ َﻋ َﺮ ُﻗﻪ{ َ ،€
}ﺃﻃﻴﺐ{ ﻟﺸﺪﺓ َ ﺍﻟﻜﺎﺋﻦ }ﻓﻲ ﻭﺟﻬﻪ ﻛﺎﻟﻠﺆﻟﺆ ﺍﻟ ﱠﺮ ْﻃﺐ{ ﺃﻱ :ﻓﻲ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻟﺼﻔﺎء ُ
ﻭﺭﺓ ٍﺍﺳﺘﻌﺎﻥ ﺑﻪ ﻓﻲ ﺗَﺠﻬِﻴﺰ ﺍﺑﻨﺘﻪِ ،ﻓﺎﺳﺘﺪْﻋﻰ €ﺑﻘﺎ ُﺭ َ َ ﺭﻳﺤﻪِ ،ﻓﻘﺪ ﺻﺢ} :ﺃﻥ ﺭﺟﻼ
ﺐ ﺑِﻪِ( ﻓﻜﺎﻧﺖ ﺇﺫﺍ ﺗَﻄﻴﱠﺒﺖ ﺑﻪ ﺷ ﱠﻢ ﺃﻫ ُﻞ
َﺖ ﻓﻴﻬﺎ ﻣﻦ َﻋﺮﻗﻪ ،ﻭﻗﺎﻝُ ) :ﻣ ْﺮ َﻫﺎ ﻓَﻠْﺘ ُ َﻄﻴ ﱢ ْ ﻭﺳﻠ َ
َ
ﺖ ﺍﻟ ُﻤﻄﻴﱢﺒﻴﻦ{ }ﻣﻦ ﺍﻟﻤﺴﻚ ﺍﻷﺫﻓﺮ{ ﺃﻱ :ﺑﻴﱢ ِﻦ ﺍﻟ ﱠﺬﻓَﺮِ، ﻓﺴ ﱡﻤﻮﺍ ﺑﻴْ َ
ﻴﺐُ ، ﺍﻟﻤﺪﻳﻨﺔ ﺫﻟﻚ ﱢ
ﺍﻟﻄ َ
ﻃﻴﺐ ﺃﻭ ﺭﻳﺢ ﻧَﺘ ْ ٍﻦ ،ﻭﺍﻟﻤﺮﺍﺩ ﻫﻨﺎ :ﺍﻷﻭﻝ.ٍ ﺭﻳﺢ َﺫﻛِﻴﱠﺔ ﻣﻦ ﻭﻫﻮ :ﺑﺎﻟﺘﺤﺮﻳﻚ -ﻛﻞﱡ ٍ
ﺲ ﻭﻓُﻠ ُ ٍ
ﻮﺱ، ﺠﻤﻊ ﻋﻠﻰ ُﺷﻌﻮ ٍﺭ ﻛ َﻔ ْﻠ ٍ
}ﻭﺃﻣﺎ ﺷﻌﺮﻩ{ -ﺑﺴﻜﻮﻥ ﺍﻟﻌﻴﻦ -ﻓﻴُ َ
ﺟﻞَ ﺍﻟﺸ ْﻌﺮ ِ{ -ﺑﻔﺘﺢ ﻓﻜﺴﺮ ﺃﺷﻌﺎ ٍﺭ }ﻓﻘﺪ ﻛﺎﻥ{ } €ﺭ ِ ﻭﺑﻔﺘﺤﻬﺎ -ﻓَﻴ ُ ْﺠﻤﻊ ﻋﻠﻰ ْ
}ﺑﺎﻟﺴﺒِْﻂ{ -ﺑﺴﻜﻮﻥ ﺍﻟﺒﺎء ﻭﻛﺴﺮﻫﺎ -ﺃﻱ: ﱠ -ﻭﻫﻮ ﻣﺎ ﻳَﻨْﻜ ِﺴﺮ ﻗﻠﻴﻼ }ﻻ{ ُﻣﺘﻠﺒﱢ ًﺴﺎ
ﺍﻟﺠ ْﻌﺪ{ -ﺑﻔﺘﺢ ﺍﻟﺠﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻌﻴﻦ }ﺍﻟ َﻘ ِ َﻄﻂ{ - ﻋﺪﻡِ ﺍﻻﻧﻜﺴﺎﺭ ﺃﺻﻼ }ﻭﻻ َ
ﺑﻔﺘﺢ ﺍﻟﻄﺎء ﺍﻷﻭﻟﻰ ﻭﻛﺴﺮﻫﺎ -ﺃﻱ :ﺷﺪﻳ َﺪ ﺍﻻﻧﻜﺴﺎﺭ؛ ﺑﻞ ﻛﺎﻥ ﻭﺳﻄً ﺎ ﺑﻴﻨﻬﻤﺎ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ ﺍﷲ € }{1
ﻭﺳﻨﻨﻪ ﻭﺃﻳﺎﻣﻪ( ،ﻟﻺﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
167
ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺸﻄﻪ ﺑﺎﻟﻤﺸﻂ ﻛﺄﻧﻪ ﺣﺒﻚ ﺍﻟﺮﻣﻞ ،ﻭﺭﺑﻤﺎ ﺟﻌﻠﻪ ﻏﺪﺍﺋﺮ ﺃﺭﺑﻌﺎ ،ﻳﺨﺮﺝ
ﻛﻞ ﺃﺫﻥ ﻣﻦ ﺑﻴﻦ ﻏﺪﻳﺮﺗﻴﻦ ،ﻭﺗﺒﺪﻭ ﺳﻮﺍﻟﻔﻪ ﺗﺘﻸﻷ ،ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺇﺫﺍ ﺳﺮﺡ
ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﻟﻤﺸﻂ ﻻ ﻳﺒﻴﻦ ﺷﻴﺌﺎ ﻣﻦ ﻏﺎﻳﺔ ﺍﻟﺘﻌﻈﻴﻢ.
ﻭﻣﺎ ﺣﻠﻖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺟﻤﻴﻊ ﻋﻤﺮﻩ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ
ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ..................................،
}ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺸَ َﻄﻪ ﺑﺎﻟﻤِﺸﻂ{ ُ -ﻣﺜﻠﺜﺔ ﺍﻟﻤﻴﻢ -ﻭﻛﻜﺘﻒ ﻭ ُﻋﻨُﻖ ﻭ ُﻋﺘُ ﱟﻞ ﻭﻣِﻨْﺒﺮ ،ﺁﻟﺔ ﻳ ُ ْﻤﺘَ َﺸ ُﻂ
ﻚ ﺍﻟ ﱠﺮ ْﻣﻞ{ ﻓﻲ ﺷﻌﺮﻩ }ﻛﺄﻧﻪ ُﺣﺒُ ُ ُ ﺑﻬﺎ ،ﺟﻤ ُﻌﻪ :ﺃ ْﻣﺸﺎﻁ ﻭﻣِﺸﺎﻁ؛ )ﻗﺎﻣﻮﺱ( ،ﻛﺎﻥ
ﻛﻜﺘﺎﺏ ،ﻭﻣﻦ ﺍﻟﻤﺎء ٌ ﻚ ﺍﻟ ﱠﺮ ْﻣﻞ -ﺑﻀﻤﺘﻴﻦ -ﺧُ ﺮﻭﻗﻪ ،ﺍﻟﻮﺍﺣﺪﺓُ: )ﺍﻟﻘﺎﻣﻮﺱ(ُ :ﺣﺒُ ُ
}ﻏﺪﺍﺋ ِ َﺮ{ ﻫﻲ: ﺍﻟﺸﻌﺮ ََ ﺍﻟﺠ ْﻌ ُﺪ ﺍﻟﻤﻨ َﻜ ِﺴ ُﺮ ﻣﻨﻬﻤﺎ؛ ﺍﻧﺘﻬﻰ }ﻭﺭﺑﻤﺎ ﺟﻌ َﻠﻪ{ ﺃﻱ: ﱠ
ﻭﺍﻟﺸ َﻌﺮَ :
ﺟﻤﻊ َﻏ ِﺪﻳﺮﺓ ﺃﻱ :ﺍﻟ ﱡﺬﺅﺍﺑﺔ ،ﻭﻫﻲ :ﺑﻀﻢ ﺃﻭﻟﻪ ُ ﺑﺎﻟﻐﻴﻦ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺍﻟﺪﺍﻝ ﺍﻟﻤﻬﻤﻠﺔ -
ﻳﺨﺮﺝ ﻛﻞ ﺃﺫﻥ ﻣﻦ ﺑﻴ ِ ﺱ ،ﺟﻤ ُﻌﻪ :ﺫَﻭﺍﺋﺐ }ﺃﺭﺑﻌﺎُ ، ﺍﻟﻔﺮ ِ ِ
ﻦ َ -ﺷﻌﺮ ﻓﻲ ﺃﻋﻠﻰ ﻧﺎﺻﻴﺔ َ
}ﺳﻮﺍﻟ ُﻔ ُﻪ{ ﺟﻤﻊ ﺳﺎﻟِﻔﺔ ،ﻭﻫﻲ :ﻧﺎﺣﻴﺔ ُﻣﻘ ﱠﺪ ُﻡ ﺍﻟﻌﻨﻖ ﻈﻬﺮ َ ﻏﺪﻳﺮﺗﻴﻦ ﻭﺗَﺒْﺪﻭ{ ﺃﻱ :ﺗ َ َ
ﻒ ،ﻭﻓﻲ ﻫﺬﺍ ِﺣﻞﱞ ﺍﻟﻨﺤﺮ ﻭﺇﻟﻰ ﺍﻟﻤﻨﻜﺐ } َﺗﺘَﻸﻷ ُ{ ﺣﺎﻝ ﻣﻦ ﺍﻟﺴﻮﺍﻟ ِ ِ ﻣﻦ ﺍﻷﺫﻥ ﺇﻟﻰ ﻧ َ ْﻘﺮﺓ ْ
ﺍﻟﺸ ْﻌﺮِ َﻏﺪﺍﺋ ِ َﺮ ﺣﺘﻰ ﻟﻠﺮﺟﺎﻝ ،ﻭﻟﻴﺲ ﻣﻤﺎ ﻳَﺨْ ﺘﺺ ﺑﺎﻟﻨﺴﺎء؛ ﺇﻻ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﺍﻋﺘِﻴ َﺪ َﺟ ْﻌﻞُ ﱠ
ﺍﻋﺘﺒﺎﺭ ﺑﺬﻟﻚ.
َ ﺍﻟﻤﺘﺄﺧﺮﺓ ِ ﻭﻻ
َ ﻓﻲ ﺃﻛﺜﺮِ ﺍﻟﺒﻼﺩ ،ﻭﻓﻲ ﻫﺬﻩ ﺍﻷﺯﻣﻨﺔ
ﻭﺗﺴﺮﻳﺢ ﺍﻟﺸﻌﺮ ﺇﺭﺳﺎﻟ ُ ُﻪ ُ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﷲ{ ،€ }ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ{ } :ﺇﺫﺍ ُﺳ ﱢﺮ َﺡ ُ
ﺃﺑﺎﻥ ﺃﻱَ :ﻣﻴّﺰ }ﺷﻴﺌﺎ{ ﻣﻦ ﺸﻂ ،ﻣﻦ َ ﺍﻣﺘﺸﻂ }ﺑﺎﻟﻤﺸﻂ ﻻ ﻳُﺒِﻴﻦ{ ﺍﻟ ِﻤ ُ ﻭﺣﻠﱡﻪ ﺃﻱ :ﺇﺫﺍ َ َ
ﺍﻟﺸ ْﻌﺮِ ﺑﺎﻟ ﱠﺪﻫﻦ ﻭﺍﻟﺘﺴﺮﻳﺢ ﺍﻟﻘﺬﺭ ﻭﻏﻴﺮﻩ ِ }ﻣﻦ ﻏﺎﻳﺔ ﺍﻟﺘﻌﻈﻴﻢ{ ﺃﻱ :ﺑﺴﺒﺐ ﺗﻌﻈﻴﻤﻪِ ﱠ
ﻭﺍﻟﺘﻨﻈﻴﻒ ،ﻭﺇﻧﻪ ﻛﺎﻥ ﻻ ﻳَﻘ ِﺬﺭ ﺑﺪﻧﻪ ﻟﻄﻴﺐ ﺭﻳﺤﻪِ ﻛﻤﺎ ﻣﺮ ،ﻭﺻﺢ} :ﺃﻧﻪ ﻛﺎﻥ ﻳُﻜﺜِﺮ
ﺴﺮﻳﺢ ﻟﺤﻴﺘﻪِ{ ،ﻭ}:ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﻈﺮ ﻓﻲ ﺍﻟ ِﻤﺮﺁﺓ ﺇﺫﺍ ﺳﺮﺡ ﻟﺤﻴﺘَ ُﻪ{. َ َﺩ ْﻫ َﻦ ﺭﺃﺳﻪِ ﻭﺗ َ
ﻭﺣ ِﺬﻑ ﻟﻠﻌِﻠﻢ ﺑﻪ، }ﻭﻣﺎ ﺣﻠﻖ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ ﺟﻤﻴﻊ ﻋﻤﺮﻩ ِ{ ﺃﻱَ :
ﺭﺃﺳﻪُ ،
ﺷﻌﺮﻩ ،ﻭﺇﺳﻨﺎ ُﺩ ﺍﻟﺤﻠﻖ ﺇﻟﻰ ﺻﺎﺣﺐ ﺍﻟﺮﺃﺱ َﻣﺠﺎﺯ
َ ﺭﺃﺳﻪ ﺃﻱ :ﺃﺯﺍﻝ ﻳﻘﺎﻝ :ﺣﻠَ َﻖ َ
ُﻋﺮﻓﻲ ،ﻭﺇﻧﻤﺎ ﺍﻟﺤﺎﻟﻖُ َﻣﻦ ﻳُﻤ ِﺴﻚ ﺍﻟﻤﻮﺳﻰ ﺑﻴﺪﻩ }ﺇﻻ ﻣﺮﺓً ﻭﺍﺣﺪﺓ ﻓﻲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ{.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 168
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ﻛﺮِﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﻳﻘﺎﻝ :ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ؛ ﻭﺇﻧﻤﺎ ﻳﻘﺎﻝ :ﺣﺠﺔ ﺍﻹﺳﻼﻡ
ﺣﺠﺠﻪِ.
ﻭﺣﺠﺔ ﺍﻟﺒﻼﻍ ،ﻭﻫﻲ ﺁ ِﺧ ُﺮ َ
ﻷﻧﻪ ﺻﺢ ﻋﻦ ﺟﺎﺑﺮ} :ﺃﻧﻪ ﻣﻜﺚ ﺭﺳﻮﻝ ﺍﷲ €ﺗﺴﻊ ﺳﻨﻴﻦ ﻟﻢ ﻳﺤﺞ ،ﺛﻢ ﺃﺫِﻥ
ﻓﻲ ﺍﻟﻌﺎﺷﺮﺓ{ ﺃﻱ :ﻣﻜﺚ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ؛ ﻷﻧﻪ ﺻﺢ ﻋﻨﻪ ﺃﻳﻀﺎ} :ﺃﻧﻪ َﺣﺞ ﺛﻼﺙ
ﺣﺠﺞ ،ﺣﺠﺘﻴﻦ ﻗﺒﻞ ﺃﻥ ﻳﻬﺎ ِﺟ َﺮ ،ﻭﺣﺠ ًﺔ ﺑﻌﺪ ﻣﺎ ﻫﺎﺟﺮ ﻣﻌﻬﺎ ﻋﻤﺮﺓ{ ،ﻭﻋﻦ ﺍﺑﻦ
ﺛﻼﺙ ﺣﺠﺞ{ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ} :1ﻛﺎﻥ َ ﻳﻬﺎﺟﺮ
َ ﺣﺞ ﻗَﺒﻞ ﺃﻥ
ﻋﺒﺎﺱ } :ﺃﻧﻪ ﱠ
ﻳَﺤﺞ ﻛ ﱠﻞ َﺳﻨﺔ ﻗﺒﻞ ﺃﻥ ﻳﻬﺎﺟﺮ{؛ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﺃﻱ :ﻭﻣﺎ ﺣﻠ ََﻖ ﻓﻲ ﻋﻤﺮﻩ ﺇﻻ ﻓﻲ ﻫﺬﻩ
ﺷﻌﺮ ﺭﺃﺳﻪِ ﺇﻟﻰ ﺃﻧﺼﺎﻑ ﺃ ُ ْﺫﻧَﻴْﻪِ ﺇﺫﺍ ّ
ﻗﺼ َﺮ؛ ﻭﺇﻟﻰ ُ ﺍﻷﺧﻴﺮﺓِ ،ﺑﻞ ﻛﺎﻥ ﻳ َ ِ
ﺼ ُﻞ َ ﺍﻟﺤﺠﺔ
ﺍﻟﻤﻨﻜﺐ ﺇﺫﺍ َﻏﻔ ََﻞ.
ﺏ، ﻚ ،ﻭ ُﻣﻨْ ِﻜ ُﺮﻫﺎ ﻣﻊ ِﻋﻠﻢ ﻳُﺆ ﱠﺩ ُ ﻓﺘَﺒْﻘِﻴ ﱠ ُﺔ ﺍﻟﺸﻌﺮ ﻓﻲ ﺍﻟﺮﺃﺱ ُﺳﻨ ﱠ ٌﺔ ﻓﻲ ﻏﻴﺮ ﻧ ُُﺴ ٍ
ﻜﺮﻩ ،ﻛﺬﺍ ﻗﺎﻟﻪ ﺃﺣﻤﺪ ﺍﻟﺨﻄﻴﺐ ﺍﻟﻘﺴﻄﻼﻧﻲ ﻭﻣﻦ ﺗ َ َﻀ ّﺮﺭ ﺑﻬﺎ ﻳُﺒﺎﺡ ﻟﻪ ﺇﺯﺍﻟﺘُﻪ؛ ﻭﻻ ﻳ ُ َ َ
ﺑﺈﻋﻔﺎﺋِﻬﺎ، ﻭﻏﻴﺮﻩ .ﻟﻜﻦ ﻧ َ َﺪﺭ ﻓﻲ ﺩﻳﺎﺭِﻧﺎ ﺗﺮ ُﻙ َﺣﻠ ِﻖ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﺑﻞ ﺍﻟﻠﺤﻴ ِﺔ ﻣﻊ ﺍﻷﻣﺮ ْ
ﺍﻟﻘﺪﻳﻢ ،ﻭﻟﻢ ﻧَﻈﻔَﺮ ﺑﻤﺎُ ﺍﻟﺸﻌﺮ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻓﺎﻧﻌﻜﺲ ﺍﻷﻣﺮ َ ﺑﻞ ﻳُﺴﺘَﻬ َﺰﺃ َﻣﻦ ﺑَﻘِﻲ
)ﻣ ْﻦ ﺗ َ َﺮ َﻙ
ﺙ ﻣﺮﻓﻮﻋﺎَ : ُﻤﺴﻜُﻪ ﻟﻨﻔﻲ ﺍﻟﻜﺮﺍﻫﺔ ﺇﻻ ﻣﺎ ﺻﺢ ﻋﻦ ﻋﻠﻲ ،ﺃﻧﻪ ﺣ ﱠﺪ َ ﻧ ِ
ﺿ َﻊ َﺷ ْﻌ َﺮﺓ ٍ ﻣ ِ ْﻦ َﺟﻨَﺎﺑَﺔٍ ﻟ َْﻢ ﻳ َ ْﻐ ِﺴ ْﻠ ُﻪ ﻓُﻌِ َﻞ ﺑِﻪِ َﻛﺬَﺍ َﻭ َﻛﺬَﺍ ﻣ ِ َﻦ ﺍﻟﻨ ﱠﺎﺭِ( ،ﻗﺎﻝ 2ﻓ ِﻤﻦ ﺛ ّﻤﺔَﻣ ْﻮ ِ
ﺑﺠ ﱢﺰ ﺷﻌﺮِﻩِ؛ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﺍﻟﻮﺩﺍﻉ ﺍﺳﻢ ﻟﻠﺘﻮﺩﻳﻊ. ﺘﺄﺻﻠﺘُ ُﻪ َ ﺍﺳ َﻳﺖ ﺭﺃﺳﻲ ﺃﻱْ : ﻋﺎ َﺩ ُ
ﻫﻮ :ﺍﻟﻤﺒﺎﺭﻙ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺸﻴﺒﺎﻧﻲ ﺍﻟﺠﺰﺭﻱ ﺛﻢ ﺍﻟﻤﻮﺻﻠﻲ }{1
ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ،ﻣﺠﺪ ﺍﻟﺪﻳﻦ ،ﺍﻟﻤﺤﺪﺙ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺻﻮﻟﻲ ،ﻭﻫﻮ ﺃﺧﻮ ﺍﺑﻦ ﺍﻷﺛﻴﺮ
ﺍﻟﻤﺆﺭﺥ ﻭﺍﺑﻦ ﺍﻷﺛﻴﺮ ﺍﻟﻜﺎﺗﺐ .ﻭﻟﺪ ﻭﻧﺸﺄ ﻓﻲ ﺟﺰﻳﺮﺓ ﺍﺑﻦ ﻋﻤﺮ .ﻭﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺍﻟﻤﻮﺻﻞ ،ﻓﺎﺗﺼﻞ
ﺑﺼﺎﺣﺒﻬﺎ ،ﻓﻜﺎﻥ ﻣﻦ ﺃﺧﺼﺎﺋﻪ .ﻭﺃﺻﻴﺐ ﺑﺎﻟﻨﻘﺮﺱ ﻓﺒﻄﻠﺖ ﺣﺮﻛﺔ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ،ﻭﻻﺯﻣﻪ
ﻫﺬﺍ ﺍﻟﻤﺮﺽ ﺇﻟﻰ ﺃﻥ ﺗﻮﻓﻲ ﻓﻲ ﺇﺣﺪﻯ ﻗﺮﻯ ﺍﻟﻤﻮﺻﻞ ،ﻗﻴﻞ :ﺇﻥ ﺗﺼﺎﻧﻴﻔﻪ ﻛﻠﻬﺎ ﺃﻟﻔﻬﺎ ﻓﻲ ﺯﻣﻦ
ﻣﺮﺿﻪ ،ﺇﻣﻼء ﻋﻠﻰ ﻃﻠﺒﺘﻪ ،ﻭﻫﻢ ﻳﻌﻴﻨﻮﻧﻪ ﺑﺎﻟﻨﺴﺦ ﻭﺍﻟﻤﺮﺍﺟﻌﺔ .ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ) :ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ
ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ() ،ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ() ،ﺍﻟﺸﺎﻓﻲ ﻓﻲ ﺷﺮﺡ
ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ() ،ﺗﺠﺮﻳﺪ ﺃﺳﻤﺎء ﺍﻟﺼﺤﺎﺑﺔ( .ﻭﻟﺪ ﺳﻨﺔ 544ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 606ﻫـ.
ﺃﻱ :ﻋﻠﻲ ÷* . }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
169
ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﺭﺑﻊ ﻣﺮﺍﺕ ،ﺛﻼﺙ ﺣﻠﻖ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻭﺍﺣﺪ ﺣﻠﻖ
ﺃﺑﻲ ﻃﻠﺤﺔ ﺍﻷﻧﺼﺎﺭﻱ................................
ﻣﺮﻭﻱ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻮ ﻛﺬﻟﻚ ،ﻓﺈﻥ ﱞ }ﻭﻓﻲ ﺭﻭﺍﻳﺔ {:ﻳُﺸْ ﻌِﺮ ﺑﺄﻥ ﻣﺎ ﻗﺒﻠَﻪ
ﺍﻟﻤﺼﻨﻒ ۊﺇﻥ ﻟﻢ ﻳﻤﺶ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﺤﺪﻳﺚ ﻟﻠﺘﺴﻬﻴﻞ ﻭﺍﻻﺧﺘﺼﺎﺭ ،ﻟﻜﻦ ﺟﻤﻴﻊ
ﻣﺎ ﺃﺧﺒَﺮ ﺑﻪ ﻋﻦ ﺍﻟﻨﺒﻲ €ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺮﻭﻱ ﻓﻲ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﻛﻤﺎ ﻻ ﻳَﺨْ ﻔَﻰ
}ﺃﺭﺑﻊ َﻣﺮﺍﺕ{ ﻭﻟﻌﻠﻬﺎ ﻓﻲ ُﻋ ْﻤﺮﺍﺗﻪِ ﺍﻟﺜﻼﺙ ﺍﻟﻤﻨﻔﺮﺩﺓ ،ﻭﺍﻟﺘﻲ ﻣﻊ َ ﻋﻠﻰ َﻣﻦ ﺗَﺘَﺒ ﱠ َﻌﻬﺎ -
ﺃﺭﺑﻊ ﻣﺮﺍﺕ ،ﻷﻧﻪ ﺧﺮﺝ ﺍﻟﺤ ﱠﺠﺔ -ﻓﺈﻥ ﻗَ َﺪ َﻣﺎﺗﻪِ ﺇﻟﻰ ﻣﻜﺔ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ -ﻛﺎﻧﺖ َ ﺗﻠﻚ َ
ﻭﺃﺣﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻦ ﺍﻟﺤﺪﻳﺒﻴﺔ ،ﻓ ََﺼ ﱠﺪ ُﻩ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻭﺻﺎﻟ َُﺤﻮﻩ َ ﺳﺖ ﻣﻦ ﺍﻟﻬﺠﺮﺓ َﺳﻨﺔ ّ
ﻋﻠﻰ ﺃﻥ ﻳﺄﺗ ِ َﻲ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑِﻞ ،ﻓﺘَ َﺤﻠﱠﻞ ﻭﺣﻠ ََﻖ ﻭﻧ َ َﺤﺮ ﻭﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ .ﺛﻢ ﺧﺮﺝ
ﺳﺒﻊ ﻭﺃﺣﺮﻡ ﺑﻌﻤﺮﺓ ﺍﻟﻘﻀﺎء ﻣﻦ ﺍﻟﺤﺪﻳﺒﻴﺔ ،ﻭ َﺩﺧﻞ ﻣﻜﺔ ﻭﻃﺎﻑ ﻭﺳﻌﻰ ﻭﺣﻠﻖ ﺳﻨ َﺔ ٍ
ﻭﻋﺎﺩ .ﺛﻢ ﺧﺮﺝ ﺳﻨ َﺔ ﺛﻤﺎ ٍﻥ ﻭﻓﺘَ َﺢ ﻣﻜﺔ ،1ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﺇﻟﻰ ﻫﻮﺍﺯﻥ ،ﻭﺃﺣﺮﻡ ﻓﻲ
ﺑﺄﻋﻤﺎﻟﻬﺎ ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ .ﺛﻢ ﺍﻟﻌ ْﻮﺩ ﺇﻟﻰ ﻣﻜ َﺔ ﻣﻦ ﺍﻟ ِﺠ ْﻌﺮﺍﻧﺔ ﺑﺎﻟﻌﻤﺮﺓ ،ﻭﺃﺗﻰ ْ َ
ﺑﻌﺾ ﺃﺭﺑﻌﺎ .ﻭ َﻋ ﱠﺪ ٌ
ﻭﺍﻋﺘﻤﺮ ،ﻓﺘﻜﻮﻥ ﺍﻟﻌﻤﺮ ُﺓ ﺛ َﻼﺛﺎ ﻭﺍﻟﺤﻠﻖُ ً َ ﺧﺮﺝ ﺳﻨﺔ ﻋﺸ ٍﺮ َ
ﻭﺣ ﱠﺞ
ﺟﺒﺮﺍﺋﻴﻞ ،ﻭﻭﺍﺣ ٌﺪ َ }ﺛﻼﺙ َﺣ ْﻠﻖُ
ٌ ﻣﺎ َﻫ ﱠﻢ ﺑﻪ ُﻋﻤﺮﺓً ﻛﻤﺎ ﺫ َﻛﺮﻧﺎ ﻓﺘﻜﻮﻥ ﺃﺭﺑ َ ًﻌﺎ
ﻧﺺ ﺃﻥ ﺃﺑﺎ ﻃﻠﺤﺔ 2ﻫﻮ ﺍﻟﺬﻱ َﺣﻠَﻖ ﺭﺃﺱ َﺣ ْﻠﻖُ ﺃﺑﻲ ﻃﻠﺤﺔ ﺍﻷﻧﺼﺎﺭﻱ{ ﻟﻢ ﺃﻗِﻒ ﻋﻠﻰ ﱢ
ﺍﻟﺸﻌﻮﺭ
َ ﺭﺳﻮﻝ ﺍﷲ €؛ ﻭﺇﻧﻤﺎ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺍﻃﻠ َﻌﺘُﻬﺎ :ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻗﺴﻢ
ﺑﻴﻦ ﺍﻟﻨﺎﺱ ،ﻓﻔﻲ )ﺍﻟﻤﺼﺎﺑﻴﺢ( 3ﻋﻦ ﺃﻧﺲ} :ﺃ ﱠﻥ ﺍﻟﻨﺒﻲ €ﺃﺗﻰ ﻣِﻨًﻰ ،ﻓَﺄَﺗَﻰ َ
ﺍﻟﺠ ْﻤﺮ َﺓ
ﺍﻟﺤﺎﻟ ِ َﻖ
ﺎﻭﻝَ َ
ﻼﻕ ،ﻭﻧ َ َ ﺑﺎﻟﺤ ﱠ
ﺛﻢ ﺩﻋﺎ َ ﻓﺮﻣﺎﻫﺎ ،ﺛ ﱠﻢ ﺃﺗﻰ َﻣﻨْﺰﻟ َﻪ ﺑ ِ ِﻤﻨًﻰ ،ﻭﻧ َ َﺤﺮ ﻧ ُُﺴﻜَﻪّ ، َ
َﺄﻋﻄﺎﻩ{ ﺃﻱ :ﺷﻌﺮ ﺷ ﱢﻘﻪ ﺍﻷﻳﻤﻦ ﺛﻢ َﺩﻋﺎ ﺃﺑﺎ ﻃَ ْﻠﺤ َﺔ ﺍﻷﻧﺼﺎﺭﻱﱠ ﻓ ْ ِﺷ ﱠﻘﻪ ﺍﻷﻳﻤﻦ ﻓ ََﺤﻠﻘﻪّ ،
َﺄﻋﻄﺎﻩ ﺃﺑﺎ ﻃﻠﺤ َﺔ ﻓﻘﺎﻝ: )ﺍﺣﻠِﻖْ ( ﻓ ََﺤﻠَ َﻘﻪ ،ﻓ ْ
ﺍﻟﺸ ﱠﻖ ﺍﻷﻳﺴﺮ ﻓﻘﺎﻝْ : ﺎﻭﻝ ﱢ}ﺇﻳﱠﺎﻩ ،ﺛ ﱠﻢ ﻧ َ َ
* ﻭﻛﺎﻥ ﻓﺘﺢ ﻣﻜﺔ ﻟﻌﺸﺮ ﺑﻘﻴﻦ ﻣﻦ ﺭﻣﻀﺎﻥ) .ﺑﻬﺠﺔ ﺍﻟﻤﺤﺎﻓﻞ :ﺻـ .(289 }{1
ﺍﺳﻤﻪ ﺯﻳﺪ }ﺑﻦ ﺳﻬﻞ{ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﻷﻧﺼﺎﺭﻱَ ،ﻋ ّﻢ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﺯﻭﺝ ﺃﺑﻮ ﻃﻠﺤﺔ ﻫﺬﺍْ : }{2
ﺃﻣﻪ ،ﻭﻛﺎﻥ ﻋﻘﺒﻴًﺎ ﺑ ْﺪﺭِﻳًّﺎ ،ﺷﻬﺪ ﺍﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻨ ﱡ َﻘﺒﺎء ﻟﻴﻠﺔ
ﺍﻟﻌﻘﺒﺔ ،ﻭﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺳﺮﺩﻭﺍ ﺍﻟﺼﻮﻡ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ) .€ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﺗﺨﺮﻳﺞ
ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻷﺛﺎﺭ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ.(620/1 :
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ( ،ﻟﻠﺨﻄﻴﺐ ﺍﻟﺘﺒﺮﻳﺰﻱ.493/1 . }{3
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 170
ﻓﺄﻣﺎ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﻲ ﺣﻠﻘﻬﺎ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺄﺧﺬﺗﻬﺎ ﺍﻟﻤﻼﺋﻜﺔ ،ﻭﺭﻓﻌﻮﻫﺎ
ﺇﻟﻰ ﺍﻟﺴﻤﺎء ،ﻭﻟﻢ ﻳﺒﻖ ﻣﻨﻬﺎ ﺇﻻ ﻭﺍﺣﺪﺓ......................
ﺼﻞ ﺑﺮﻛﺔ ﺷﻌﺮﻩ ﺇﻟﻰ ﻣﻦ ﺣﻔﻈﻪ .ﻗﺎﻝ ﻓﻲ )ﺷﺮﺡ ﱠﺎﺱ({ ،ﺃﻱ :ﻟِﺘَ ِ )ﺍﻗْ ِﺴ ْﻤ ُﻪ ﺑَﻴْ َﻦ ﺍﻟﻨ ِ
ﺍﻟﻌ َﺪ ِﻭﻱّ ،
ﺑﻦ ﻋﺒﺪ ﺍﷲ َ ﻣﺴﻠﻢ( :1ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﺳﻢ ﻫﺬﺍ ﺍﻟﺤﺎﻟ ِ ِﻖ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪَ :ﻣ ْﻌ َﻤﺮ ُ
ﺍﺳﺘَﺪْﻋﻰ ﺍﻟﺤﻼﻕَ ﻓﻘﺎﻝ ﻟﻪ -ﻭﻫﻮ ٌ
ﻗﺎﺋﻢ ﻭﻳﺆﻳﱢﺪُﻩ ﻣﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ÷} :ﺃﻧﻪ ْ €
3 2
ﻚ َﺭ ُﺳﻮ ُﻝ ﺍﷲ € ﺭﺃﺳﻪ ﺑﺎﻟﻤﻮﺳﻰ ﻭﻧﻈﺮ ﻓﻲ ﻭﺟﻬﻪ -ﻭﻗﺎﻝ) :ﻳَﺎ َﻣ ْﻌ َﻤﺮ؛ ﺃ ْﻣ َﻜﻨ َ َ ﻋﻠﻰ ِ
ﺃﻣﺎ ﻭﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺇﻥ ﻮﺳﻰ( ،ﻗﺎﻝ 4ﻓﻘﻠﺖ ﻟﻪَ : ﻣِﻦ َﺷ ْﺤ َﻤ َﺔ ﺃ ُ ُﺫﻧِﻪِ َﻭﻓِﻲ ﻳ َ ِﺪ َﻙ ﺍﻟْ ُﻤ َ
)ﺃﺟﻞْ ({ ،ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﻓﻲ ﺃﻥ ﺃﺑﺎ ﻭﻣﻨ ﱢﻪِ ،ﻗﺎﻝَ :
ﻧﻌﻢِ ﺍﷲ ﺗﻌﺎﻟﻰ َﻋﻠ ﱠَﻲ َ ﺫﻟﻚ ﻟ َ ِﻤ ْﻦ َ
ﻃﻠﺤﺔ ﻫﻮ ﺍﻟﻘﺎ ِﺳ ُﻢ ﻻ ﺍﻟﺤﺎﻟﻖ ،ﻭﺇﻧﻤﺎ ﺃﻣِﺮ ﺑ َﻘﺴﻢ ﺍﻟﺸﻌﺮ ﺑﻴﻦ ﺃﺻﺤﺎﺑﻪ ﺗﺒﺮﻛﺎ ﻭﺗﺬﻛﺮ ًﺓ
ﺺ €ﺃﺑﺎ ﻃﻠﺤﺔ ﺑﻬﺬﻩ ﺍﻟﻘﺴﻤﺔ؛ ﻷﻧﻪ ﻭﺗﺸﺮﻳﻔﺎ ﻟﻤﻦ ﺧﺼﻪ ﺑﻪ ،ﻗﻴﻞ :ﺇﻧﻤﺎ َﺧ ﱠ
ﻭﻳﻨﺼﺐ ﻋﻠﻴﻪ ﺍﻟﻠﺒ ِ َﻦ ،ﻓﻴﻜﻮﻥ ُﻣﺠﺎﺯﺍ ًﺓ ﻟﻪ؛ ﺍﻧﺘﻬﻰ. ِ ﻗﺒﺮﻩ ،ﻭﻳَﻠ ِﺤ ُﺪ ِ
َﻋﻠﻢ ﺃﻧﻪ ﺳﻴَ ْﺤﻔﺮ َ
ِ
ﺍﻷﻇﻔﺎﺭ ،ﺍﻟﺬﻱ ﺛﺒﺖ ﻋﻨﺪ ﺃﺣﻤﺪ ﻭﻏﻴﺮﻩ ﻭﻫﻮ} :ﺃﻥ َﺯﻳﺪﺍ ﻭﺭﺟﻼ َ ﻗﺴ َﻢ
ﻭﻛﺬﻟﻚ َ
ﺼﺒْﻪ ﺷﻲء ﻭﻻ ﺍﻟﻤﻨْ َﺤﺮ ﻭﻫﻮ ﻳ َ ْﻘ ِﺴﻢ ﺃﺿﺎ ِﺣ ﱠﻲ ،ﻓﻠﻢ ﻳ ُ ِ
ﺁﺧ َﺮ َﺷﻬِﺪﺍ ﺍﻟﻨﺒﻲ €ﻋﻨﺪ َ َ
ﺭﺃﺳﻪ ﻓﻲ ﺛ َ ْﻮﺑﻪِ؛ ﻓﺄﻋﻄﺎﻩ ،ﻓ َﻘﺴﻢ ﻣِﻨْﻪ ﻋﻠﻰ ﺭِ ٍ
ﺟﺎﻝ، َ ِ
ﺻﺎﺣﺒَﻪ ،ﻓ ََﺤﻠَﻖ ﺭﺳﻮﻝ ﺍﷲ َ €
5
َ
ﺃﻇﻔﺎﺭﻩ ﻓﺄﻋﻄﺎﻩ ﺻﺎ ِﺣﺒَﻪ{.
َ ﻭﻗَﻠﱠ َﻢ
}ﻓﺄﻣﺎ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﻲ ﺣﻠﻘﻬﺎ ﺟﺒﺮﺍﺋﻴﻞ ﻓﺄﺧﺬﺗﻬﺎ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺭﻓﻌﻮﻫﺎ ﺇﻟﻰ
ﺍﻟﺴﻤﺎء ﻭﻟﻢ ﻳﺒﻖ ﻣﻨﻬﺎ ﺇﻻ ﻭﺍﺣﺪﺓٌ{ ﻟﻢ ﺃﻗﻒ ﻋﻠﻰ ﻛﻴﻔﻴﺔ َﺣ ْﻠ ِﻖ ﺟﺒﺮﺍﺋﻴﻞ ﻭﺃﺧْ ِﺬﻫﻢ
ِ
ﺍﻟﺤﻠﻘﺎﺕ ﺇﻻ ﻓﻲ ﻫﺬﺍ ﻭﺭﻓﻌِﻬِﻢ ﻭﻋﺪﻡ ﺑﻘﺎء ﻏﻴﺮِ ﻭﺍﺣﺪﺓ ٍ ﺑﻞ ﻭﻻ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻬﺬﻩ َ
ﻓﻤﻦ ﻇﻔﺮ ﺑﻪ ﻓﻠﻴُ َﻌﻠﱢﻖ ﺑﻬﺬﺍ ﺍﻟﻤﺤﻞ ﺗﻌﻤﻴﻤﺎ ﻟﻠﻨﻔﻊ ﻭﺟﺰﺍﺅﻩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ.
ﺍﻟﻜﺘﺎﺏَ ،
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ = ﺍﻟﻤﻨﻬﺎﺝ ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ(، }{1
ﻟﻺﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ.
ﺃﻱ :ﻓﺤﻠﻖ ﺭﺃﺳﻪ* . }{2
ﺃﻱ :ﻟﻠﺤﻼﻕ -ﻭﻫﻮ ﻣﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻀﻠﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﺣﺮﺛﺎﻥ ﺑﻦ ﻋﻮﻑ -ﻭﺣﻀﺮ }{3
ﺍﻟﻤﺴﻠﻤﻮﻥ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﺷﻌﺮﻩ -ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﺎﻟﻤﻮﺳﻰ) .ﺳﺒﻞ ﺍﻟﻬﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ* .(477/8 :
ﺃﻱ :ﺷﻲء* . }{5 ﺃﻱ :ﻣﻌﻤﺮ* . }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
171
ﻭﺃﻣﺎ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﻲ ﺣﻠﻘﻬﺎ ﺃﺑﻮ ﻃﻠﺤﺔ ﻓﺒﻘﻴﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﻋﺪﺩﻫﺎ :ﺇﺛﻨﺎ
ﻋﺸﺮ ﺃﻟﻔﺎ ﻭﺛﻼﺛﻤﺎﺋﺔ ﻭﺛﻼﺛﻮﻥ ﻭﺇﺛﻨﺎﻥ ﺷﻌﺮﺓ....................
ﺖ ﻋﻠﻰ ﺍﻷﺭﺽ{ ﻗﺎﻝ ﺍﻟﺨﻄﻴﺐ }ﻭﺃﻣﺎ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﻲ ﺣﻠﻘﻬﺎ ﺃﺑﻮ ﻃﻠﺤﺔ ﻓﺒﻘﻴَ ْ
ٍ
ﺳﺒﻊ ﺭﺃﻳﺖ ﺑﻤﻜﺔ ﺍﻟﻤﺸ ﱠﺮﻓَﺔ ﻓﻲ ﺳﻨﺔ
ُ ﺍﻟﻘﺴﻄﻼﻧﻲ ﻓﻲ )ﺍﻟﻤﻮﺍﻫﺐ( :ﺇﻧ ﱢﻲ ﻗﺪ
ﻭﺗﺴﻌﻴﻦ ﻭﺛﻤﺎﻧﻤﺎﺋﺔ ﺷﻌﺮ ًﺓ ﻋﻨﺪ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺣﺎﻣﺪ ﺍﻟﻤﺮﺷﺪﻱ ،ﺷﺎﻉ ﻭﺫﺍﻉ ﺃﻧﻬﺎ
ﻣﻦ ﺷﻌﺮﻩ ،€ﻭﻋﻦ ﻣﺤﻤ ِﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﻗﺎﻝ :ﻗﻠﺖ ﻟﻌﺒﻴﺪﺓ :ﻋﻨﺪﻧﺎ ﻣﻦ ﺷﻌﺮ
ﻷﻥ ﺗﻜﻮﻥ 2ﺷﻌﺮﺓ ﻣﻨﻪ ﺍﻟﻨﺒﻲ 1€ﻣﻦ ﻗِﺒَﻞ ﺃﻧﺲ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﺃﻫﻞ ﺃﻧﺲ ،ﻗﺎﻝْ :
ﺇﻟﻲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ؛ ﺍﻧﺘﻬﻰ }ﻭﻋﺪ ُﺩﻫﺎ :ﺇﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﺎ ﻭﺛﻼﺛُﻤﺎﺋﺔ ﺃﺣﺐ ﱠ
ﱡ
ﺑﻴﺎﻥ ﺷﻌﺮ ﺭﺃﺳﻪ .€ﻭﺛﻼﺛﻮﻥ ﻭﺇﺛﻨﺎﻥ ﺷﻌﺮﺓً{ ﻫﺬﺍ ﻛﻠﱡ ُﻪ ُ
ﻭﺃﻣﺎ ﺷﻌﻮﺭ ﻭﺟﻬﻪ :€ﻓﻘﺪ ﺻﺢ} :ﺃﻧﻪ ﻛﺎﻥ ﻳﺄﺧﺬ ﻣﻦ ﻃﻮﻝ ﻟﺤﻴﺘﻪ
ﻭﺇﻋﻔﺎء
ﻳﺒﺪﻭ ﺷ َﻔﺘَﻪْ ،َ ﺑﻘﺺ ﺍﻟﺸﺎﺭﺏ ﺃﻱ :ﺣﺘﻰﱢ ﻭﻋﺮﺿﻬﺎ{ ،ﻭﺻﺢ ﺍﻷﻣﺮ:
ﻟﻠﺮﺟﻞ
ُ ﻟﻠﻮﺟﻪِ ﻭﺯﻳﻨ ًﺔ
ْ ﺍﻟﻠﺤﻴﺔ ﺃﻱ :ﺗﺮ ُﻛﻬﺎ ﺑﺤﺎﻟِﻬﺎ ﻟﺘﻜﺜ َُﺮ؛ ﻷﻥ ﻓﻲ ﺫﻟﻚ ﺟﻤﺎﻻ
ﻭﻣﺨﺎﻟِﻔ ًﺔ ﻟِﺰ ِ ﱢﻱ ﺍﻟﻤﺠﻮﺱ ،ﻗﺎﻝ ﺍﻟﻤﻨﺎﻭﻱ :3ﻓﻼ ﻳﺠﻮﺯ َﺣﻠ ُﻘﻬﺎ ﻭﻻ ﻧﺘ ُﻔﻬﺎ ،ﻭﻗﺎﻝ
ﺍﻷﻣﺮ ﻓﻲ
ُ ﻳﺤﺮﻡ ﺣﻠﻘُﻬﺎ ﻭﻟﻮ ﻟﻠﺘﻐﺮﻳﺮ؛ ﻫﺬﺍ .ﻭﻗﺪ ﺍﻧﻌﻜﺲُ ﻓﻲ )ﺍﻷﺯﻫﺎﺭ(: 4
ﺩﻳﺎﺭِﻧﺎ ،ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ.
ﺷﻌﺮ ﻋﺎﻧﺘﻪ ِ :ﻓﻔﻲ ﺭﻭﺍﻳﺔ} :ﺃﻧﻪ ﺣﻠَ َﻘﻪ{ ،ﻭﻓﻲ ﺃﺧﺮﻯ} :ﺃﻧﻪ ﻃﻼﻫﺎ ﺑﺎﻟﻨ َ
ﱡﻮﺭﺓ{. ﻭﺃﻣﺎ ُ
ﻭﺃﻣﺎ ﺇﺑﻄﻪ :ﻓﻘﻴﻞ :ﻛﺎﻥ ﺑﻪ َﺷﻌﺮ ،ﻭﻗﻴﻞ :ﻻ ،ﻭﻋﻠﻰ ﻛﻞﱟ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ُ
ﺻﻨﺎﻥ.
* ﺃﻱ :ﻋﻨﺪﻱ. }{2 ﺃﻱ :ﺃﺻﺒﻨﺎﻩ* . }{1
ﻫﻮ :ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺑﻦ ﺗﺎﺝ ﺍﻟﻌﺎﺭﻓﻴﻦ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺤﺪﺍﺩﻱ ﺛﻢ ﺍﻟﻤﻨﺎﻭﻱ }{3
ﺍﻟﻘﺎﻫﺮﻱ ،ﺯﻳﻦ ﺍﻟﺪﻳﻦ ،ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎء ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﻔﻨﻮﻥ ،ﺍﻧﺰﻭﻯ ﻟﻠﺒﺤﺚ ﻭﺍﻟﺘﺼﻨﻴﻒ ،ﻭﻛﺎﻥ
ﻗﻠﻴﻞ ﺍﻟﻄﻌﺎﻡ ﻛﺜﻴﺮ ﺍﻟﺴﻬﺮ .ﻭﻗﺪ ﻣﺮﺽ ﻓﻲ ﺁﺧﺮ ﻋﻤﺮﻩ ،ﻭﺿﻌﻔﺖ ﺃﻃﺮﺍﻓﻪ ،ﻓﺠﻌﻞ ﻭﻟﺪﻩ
ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﻳﺴﺘﻤﻠﻲ ﻣﻨﻪ ﺗﺂﻟﻴﻔﻪ .ﻟﻪ ﻧﺤﻮ ﺛﻤﺎﻧﻴﻦ ﻣﺼﻨﻔﺎ ،ﻣﻨﻬﺎ) :ﻛﻨﻮﺯ ﺍﻟﺤﻘﺎﺋﻖ(،
)ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ() ،ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﻓﻲ
ﺗﺮﺍﺟﻢ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺼﻮﻓﻴﺔ( .ﻭﻟﺪ ﺳﻨﺔ 952ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 1031ﻫـ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ.
ﺫﻛﺮ ﺫﻟﻚ ﻓﻲ) :ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ(.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻗﻄﻒ ﺍﻷﺯﻫﺎﺭ ﻓﻲ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ( ،ﻟﺠﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ. }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 172
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ﻭﺍﻋﻠﻢ :ﺃﻥ ﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ ﻓﻲ ﺻﻔﺎﺕ ﺍﻟﻨﺒﻲ €ﺍﻟﺬﺍﺗﻴ ِﺔ ﻣﻊ
ﺣﺴﻦَ ﺯﻳﺎﺩﺍﺕ ﻛﺜﻴﺮﺓ :ﺃﻧﻪ €ﻛﺎﻥ َﺭﺑْﻌﺔ ﺃﻱ :ﻟﻴﺲ ﺑﺎﻟﻄﻮﻳﻞ ﻭﻻ ﺑﺎﻟﻘﺼﻴﺮ، ٍ
ﺨﻢﺿ َ ﻏﻠﻴﻆ ﺍﻟﻜﻔﻴﻦ ﻭﺍﻟﻘﺪﻣﻴﻦَ ، َ ﺻﺒِﻎ ﻣﻦ ﻓﻀﺔ، ﺍﻟﺠﺴﻢ ،ﺃﺑﻴﺾ ﺍﻟﻠﻮ ِﻥ ﻛﺄﻧﻪ ُ
ﺍﻟﻤ ْﺴ ُﺮﺑﺔ ،ﻭﻫﻮ :ﺑﻔﺘﺢ ﻓﺴﻜﻮﻥ ﻓﻀﻢ - ﻃﻮﻳﻞ َ
َ ﺍﻟﺮﺃﺱ ﻭﺳﺎﺋﺮِ ﺭﺅﻭﺱ ﺍﻟﻌﻈﺎﻡ،
ﻋﺎﺭﻱ ﺍﻟﺜﺪﻳﻴﻦ ﻭﺍﻟﺒﻄﻦ ﻣﻦ َ ﻭﺍﻟﺴ ﱠﺮﺓ ﻳَﺠﺮﻱ ﻛﺎﻟﻘﻀﻴﺐ، ﱡ ّ
ﺧﻂ ﺍﻟﺸﻌﺮ ﺑﻴﻦ ﺍﻟﺼﺪﺭ
ﺐ ﻃﻮﻳﻞ ﺍﻟﺰﻧﺪﻳﻦَ ،ﺭ ْﺣ َ
َ ﺃﺷﻌﺮ ﺍﻟﺬﺭﺍﻋﻴﻦ ﻭﺍﻟﻤﻨﻜﺒﻴﻦ ،ﻭﺃﻋﺎﻟﻲ ﺍﻟﺼﺪﺭِ، َ ﱠ
ﺍﻟﺸﻌﺮ،
ﺍﺗﺼﺎﻝ ﺃﻱ: ٍ ﻛﺎﻣﻼﺕ ﺑﻐﻴﺮ
ٌ ﺃﺯﺝ ﺍﻟﺤﻮﺍﺟﺐ ،ﻭﻫﻲ: ﺍﻟﺮﺍﺣﺔ ،ﻭﺍﺳﻊ ﺍﻟﺠﺒﻴﻦ ،ﱠ
ﺑﻴﻨﻬﻤﺎ ﻓُ ْﺮ َﺟﺔ ﺩﻗﻴﻘﺔ ﻻ ﺗَﺘَﺒﻴﻦ ﺇﻻ ﻟﻠ ُﻤﺘَﺄ ﱢﻣﻞ ،ﺃﻗْﻨﻰ ﺍﻟﻌِ ْﺮﻧﻴﻦ ﺃﻱ :ﻃﻮﻳﻞ ﺍﻷﻧﻒ
ﺍﻟﺨﺪﻳْﻦ ﻛﺚ ﺍﻟﻠﺤﻴﺔ ،ﺳﻬﻞ َ ﻣﻊ ﺩِﻗﱠﺔ ﻃﺮﻓﻪِ ﻭﺍﺭﺗﻔﺎﻉ ﻓﻲ ﻭﺳﻄﻪُ ،ﻣﻨ ﱠﻮ َﺭ ﺍﻷﻧﻒ ،ﱠ
ﻟﻮ ْﺟﻨَﺘﻴْﻪ ،ﻭﺍﺳﻊ ﺍﻟﻔﻢ ،ﻧَﻘ ِ ﱠﻲ ﻣﺎء ِ ﺍﻷﺳﻨﺎﻥ؛ ﺇﺫﺍ ﺗَﻜﻠﻢ ُﺭ ِﺅﻱ ﺃﻱ :ﻻ ﺍﺭﺗﻔﺎﻉ َ
ﺃﺑﻴﺾ َ ﻛﺎﻟﻨﻮﺭ ،ﺑﻴﻦ ﺛﻨﺎﻳﺎ ُﻩ ﻓﺮﺟﺔ ،ﻋﺮﻳﺾ ﺍﻟﺼﺪﺭ ،ﺑﻌﻴﺪ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻨﻜﺒﻴﻦ،
َﺲ ﺺ ﺃﻱ :ﺍﺭﺗﻔﺎﻉ ﻭﺳﻂ ﺑﻄ ِﻦ ﺍﻟﻘﺪﻡ ،ﺃﻣﻠ َ ﺍﻟﺨ ْﻤ ِ َ
ﻣﻌﺘﺪﻝ َ ﺍﻟﻌﻨﻖ ﻣﻊ ﺻﻔﺎﺋﻪ،
ﻗﻠﻴﻞ ﻟﺤﻢ ﻋﻘِﺒِﻬِﻤﺎ ،ﻭﺍﺳﻊ ﺍﻟﺨﻄﻮﺓ ،ﺧﺎﻓﺾ ﺍﻟﻄﺮﻑ، َ ﺍﻟﻘﺪﻣﻴﻦ ﻣﻊ ﻟﻴ ٍﻦ،
ﻃﻮﻳﻞ ﺷﻌﺮﻫﻤﺎ ﻣﻊ ﻛﺜﺮﺗﻪ ،ﺭ ِﺟ َﻞ َ ﺷﺪﻳ َﺪ ﺳﻮﺍﺩ ﺍﻟﻌﻴﻨﻴﻦ ُﻣﺸﺮﺑﻬﻤﺎ ﺑﺤﻤﺮﺓ،
ﺑﻴﻀﺎءُ ،ﻣﺘَﻸﻷ َ ﺑﺠﻌﺪ ﻗَ ِﻄ َﻂ ،ﻓﻲ ﻟﺤﻴﺘﻪ ﻧﺤﻮ ﻋﺸﺮﻳﻦ ﺷﻌﺮ ًﺓ ﺍﻟﺸﻌﺮ ،ﻟﻴﺲ َ
ﺍﻟﻮﺟﻪ ﺗﻸﻟ َﺆ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ،ﻟﻴﺲ ﻓﻴﻪ ﺷﺪﻳﺪ ﺍﻻﺳﺘﺪﺍﺭﺓ ﺑﻞ ﻓﻴﻪ ﺍﺳﺘِﻄﺎﻟ َ ٌﺔ،
ﺧﺎﺗﻢ ﺍﻟﻨﺒ ﱠﻮﺓ ،ﺇﺫﺍ ﻧﻈَ ﺮ ﺇﻟﻰ ُ ﺿﺎﻣ ِ َﺮ ﺍﻟﺒﻄﻦ ﻣﻊ ﺍﺳﺘﻮﺍﺋﻪِ ﻟﺼﺪﺭﻩ ،ﺑﻴﻦ ﻛﺘﻔﻴﻪ
ﺍﻟﺸﻲء ﻳَﻠﺘﻔِﺖ ﺟﻤﻴﻌﺎ؛ ﻭﻻ ﻳَﻠﻮﻱ ﻋﻨ ُﻘ ُﻪ ،ﺃﺟﻮ َﺩ ﺍﻟﻨﺎﺱ ﺻﺪﺭﺍ ،ﻭﺃﺻﺪﻕ ﺍﻟﻨﺎﺱ
ﻟ َ ْﻬ َﺠ ًﺔ ،ﻭﺃﻟﻴَﻨَﻬﻢ ﻋﺮﻳﻜ ًﺔ ،ﻭﺃﻛﺮﻣﻬﻢ ﺻﺤﺒﺔ ،ﻭﺃﻃﻴﺒﻬﻢ ﺭﻳﺤﺎَ ،ﻣﻦ ﺭﺁﻩ ﺑَﺪﻳﻬ ًﺔ
ﻫﺎﺑ َ ُﻪ ،ﻭﻣﻦ ﺧﺎﻟﻄَ ﻪ ﻟﻤﻌﺮﻓﺘﻪ ﺃﺣﺒﱠﻪ ،ﻋﻈﻴﻤﺎ ﻓﻲ ﻧﻔﺴﻪُ ،ﻣﻌ ﱠﻈ ًﻤﺎ ﻓﻲ ﺍﻟﺼﺪﻭﺭ
ﻛﻞ َﻣﻦ ﺭﺁﻩ ،ﻭﻛﺎﻥ ﻳﺮﻯ ﻣِﻦ ﺧﻠﻔﻪ ﻛﻤﺎ ﻳَﺮﻯ ﻣﻦ ﻗُﺪﺍﻣﻪ ،ﻓﻨﺼﻠﻲ ﻭﺍﻟﻌﻴﻮﻥ ﻋﻨﺪ ﱢ
ﺼ ﱢﻞ ﻋﻠﻴﻪ ،ﻭﻧﺴﺄﻟﻪ ﺃﻥ ﻻ ﻳُﺤﺮِ َﻣﻨﺎ ﻋﻠﻴﻪ ﺑﻌﺪﺩ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ،ﻭﺑﻌﺪﺩ ﻣﻦ ﻟﻢ ﻳ ُ َ
ﻋﻦ ﺭﺅﻳﺘﻪ ﻭﺷﻔﺎﻋﺘﻪ ﻭﻟ َ ْﻘﻴَﺘﻪِ؛ ﺁﻣﻴﻦ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
173
ﻭﻣﻨﺎﻗﺒﻪ ﻛﺜﻴﺮﺓ ﻏﻴﺮ ﻣﻤﻜﻨﺔ ﻟﻠﻀﺒﻂ ﻭﻻ ﻣﺘﻨﺎﻫﻴﺔ ﻟﻠﺮﺑﻂ ،ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻨﻬﺎ
ﻣﻘﺪﺍﺭ ﺍﻟﻜﻔﺎﻳﺔ ﻳﻜﻔﻲ ﻓﻲ ﺣﻔﻆ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻦ ﺳﻮء ﺍﻟﺨﻴﺎﻧﺔ ،ﻭﺍﷲ ﺃﺳﺌﻞ ﺍﻟﻨﻔﻊ ﺑﻪ ﻓﻲ
ﻋﻤﻞ ﺍﻟﺮﻳﺎﺿﺔ ﺑﺤﺮﻣﺔ ﺧﺎﺗﻢ ﺍﻟﺮﺳﺎﻟﺔ.
ﻭﺃﻣﺎ ﻣﻌﺠﺰﺍﺗﻪ..................................
ﺼﻞ ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳ َ ِ ﻏﻴﺮ ﻣﻤﻜﻨﺔ ﻟﻠﻀﺒﻂ ﻭﻻ ﻣﺘﻨﺎﻫﻴﺔ ﻟﻠﺮﺑﻂ{ َ }ﻭﻣﻨﺎﻗﺒُﻪ ﻛﺜﻴﺮ ٌﺓ ُ
ﻈﻬﺮ ﻗﺒﻠﻪ ﻗﺪﺭ ﺍﻟﺮﺳﻮﻝ ؟! ﻭﻗﺪ ﺧﻠ َﻘﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻭﺟ ٍﻪ ﻟﻢ ﻳ َ َ ﻗَ ْﺪ ُﺭﻩ ﺃﻥ ﻳ َ ْﻘ ِﺪﺭ َ
ﻈﻬﺮ ﻟﻨﺎ ﺗﻤﺎ ُﻡ ُﺣ ْﺴﻨﻪِ ﺇﺫ ﻟﻮ َ
ﻇﻬ َﺮ ﻟ ﱠﻤﺎ ﺁﺩﻣﻲ ﻣِﺜﻠﻪ ،ﻭﻣﻊ ﺫﻟﻚ ﻟﻢ ﻳ َ َ
ﱞ ﻭﻻ ﺑﻌ َﺪﻩ ٌ
ﺧﻠﻖ
ﺃﻃﺎﻗﺖ ﻋﻴﻮﻧ ُﻨﺎ ﺭﺅﻳﺘَﻪ ،ﻓﻠﻠﻪِ َﺩ ﱡﺭ ﺍﻟﺒﻮﺻﻴﺮﻱ ﺣﻴﺚ ﻗﺎﻝ:
ْ
ﺍﺻ َﻄ َﻔﺎ ُﻩ َﺣﺒِﻴﺒًﺎ ﺑﺎﺭِﻱ ُء ﺍﻟﻨ َﱠﺴ ِﻢ
ُﺛ ﱠﻢ ْ َﻓ ْﻬ َﻮ ﺍﻟﱠﺬﻱ ﺗ ﱠَﻢ َﻣ ْﻌﻨﺎ ُﻩ ُ
ﻭﺻﻮ َﺭ ُﺗ ُﻪ
ﺛﻢ ﻗﺎﻝ:
ﺏ ﻭﺍﻟﺒُ ْﻌﺪِ ﻓِﻴﻪ ِ َﻏﻴْ ُﺮ ُﻣﻨْ َﻔ ِ
ﺤﻢ ِ ﻓﻲ ﺍﻟ ُﻘ ْﺮ ِ ﺃ َ ْﻋﻴﺎ ﺍﻟ َﻮ َﺭﻯ َﻓ ْﻬ ُﻢ َﻣ ْﻌﻨﺎ ُﻩ َﻓ َﻠﻴْ َ
ﺲ ﻳُ َﺮﻯ
ﻭﻋﺪ ُﻡ ﺇﻣﻜﺎﻥ ﺍﻟﻀﺒﻂ ﻭﻋﺪﻡ ﺗَﻨﺎﻫﻲ ﺍﻟﺮﺑﻂ ﻣﺘﻘﺎﺭﺑﺎﻥ }ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻨﻬﺎ ﻣﻘﺪﺍﺭ
ﺍﻟﻜﻔﺎﻳﺔ{ ﻛﻤﺎ ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﺒﺎﺝ }ﻳَﻜﻔﻲ{ ﺧﺒﺮ ﺑﻌﺪ ﺧﺒﺮ }ﻓﻲ ﺣﻔﻆ ﺍﻟﻌﻘﻴﺪﺓ{ ﺃﻱ:
ﺍﻻﻋﺘﻘﺎﺩ }ﻣِﻦ ُﺳﻮء ِ ﺍﻟﺨﻴﺎﻧﺔ{ ﺍﻹﺿﺎﻓﺔ ﺑﻴﺎﻧﻴ ٌﺔ ،ﻭﺍﻟﺨﻴﺎﻧﺔ ﻓﻲ ﺍﻟﺸﻲء :ﻋﺪﻡ ﺍﻟﻨﺼﺢ
ﻟﻪ ،ﻭﺍﻟﺨﻴﺎﻧﺔ ﻓﻲ ﺍﻟﻌﻘﻴﺪﺓ :ﺗﺮ ُﻙ ﺗَﻌﻠﱡﻢ ﻣﺎ ﻳ َ ِﺠﺐ ﻓﻴﻬﺎ ﻭﻳﺠﻮﺯ ﻭﻳَﺴﺘَﺤﻴﻞَ ،
ﻭﻣﻦ
ﺗَﻌﻠﱠﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳَﺒﺮﺃ ﻓﻲ ﺍﻋﺘﻘﺎﺩ ﻧﺒﻴﱢﻪ ﻋﻦ َﻣ َﺬ ﱠﻣﺔ ﺍﻟﺠﻬ ِﻞ ﺑﻪ؛ ﺇﻥ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ
ﺭﺍﺽ ﺍﻟ ُﻤ ْﻬ َﺮ ﺭﻳﺎﺿﺔ َﺫﻟﱠـﻠَﻪ ﺃﻱ:
َ ﺍﻟﻨﻔﻊ ﺑﻪ ﻓﻲ ﻋﻤﻞ ﺍﻟﺮﻳﺎﺿﺔ{ ﻣِﻦَ }ﻭﺍﷲ ﺃﺳﺌﻞ
ﺑﺎﻟﺘﺄﺳﻲ ﺑ ِﺴﻴَﺮ ﺍﻟﺮﺳﻮﻝ €ﻓﻲ ﺃﺣﻮﺍﻟﻪ ﻟﻤﻦ َﻋ ِﻤﻞ ﺑﻪ
ﱢ ﻧ ْﻔ َﻊ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺗﻠﻴﻴﻦ ﺍﻟﻨﻔﺲ
ﺷﺄﻥ ﺍﻟﺮﺳﺎﻟ ِﺔ. }ﺑﺤﺮﻣﺔ ﺧﺎ َﺗ ِﻢ ﺍﻟﺮﺳﺎﻟﺔ{ ﺃﻱ :ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﺧُ ﺘِﻢ ﺑﻪ ُ
ﺟﻤﻊ ﻣﻌﺠ َﺰﺓٍ ،ﺍﺳﻢ ﻓﺎﻋﻞ ،ﻭﺍﻟﺘﺎ ُء ﻟﻠﻨ ْﻘﻞ ﺃﻭ ﻟﻠﻤﺒﺎﻟﻐﺔ،
ُ }ﻭﺃﻣﺎ ﻣﻌﺠﺰﺍﺗ ُﻪ{ :€
ﺻﺪْﻕ ﺍﻷﻧﺒﻴﺎء، ﺍﻟﺪﺍﻝ ﻋﻠﻰ ِ ﱢ ﻭﻫﻲ :ﺍﻷﻣﺮ ﺍﻟﺨﺎﺭِ ُﻕ ﻟﻠﻌﺎﺩﺓ ،ﺍﻟﻤﻘﺮﻭﻥ ﺑﺎﻟﺘﺤﺪﻱ،
ﻭﺑﻴﺎﻥ ﺷﺮﻭ ِﻃﻬﺎ ﻭﺍﺣﺘﺮﺍﺯﺍﺗِﻬﺎ ُ ﺳ ﱢﻤﻴﺖ ﻣﻌﺠﺰ ًﺓ :ﻟﻌﺠﺰ ﺍﻟﺒﺸﺮ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﺑ ِﻤﺜْﻠِﻬﺎ،
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 174
ﻓﻤﺘﻮﺍﺗﺮﺓ..................................
ﺍﻟﺘﻮﺍﺗﺮ :ﻧﻘ ُﻞ ﺍﻟﺨﺒﺮ ﻣﻦ ﺟﻤ ٍﻊ ،ﻳﺴﺘﺤﻴﻞ ﺍﻟﻌﺎﺩﺓ ﺍﺗﻔﺎﻗَ ُﻬﻢ
ُ ﺇﻟﻰ ﺍﻟﻤﻄﻮﻻﺕ }ﻓﻤﺘﻮﺍﺗﺮﺓ{
ﻋﻠﻰ ﺍﻟﻜﺬﺏ .ﻓ ِﻤﻦ ﻣﻌﺠﺰﺍﺕ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﻣﺎ ﻫﻲ ﻣﺘﻮﺍﺗﺮ ٌﺓ ﻟﻔﻈﺎ،
ﺍﻟﻤﻌﻨﻮﻱ :ﺃﻥ ﻳُﻨ َﻘﻞَ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻘﺼﻮ ُﺩ
ﱡ ﻭﻣﻨﻬﺎ :ﻣﺎ ﻫﻲ ﻣﺘﻮﺍﺗﺮﺓ ﻣﻌﻨًﻰ ،ﻭﺍﻟﺘﻮﺍﺗﺮ
ﻭﺷﺠﺎﻋﺔ ﻋﻠﻲ . ِ ﻟﻔﻆ ﻣﺘﻮﺍﺗﺮ ،ﻛﻨ ْﻘﻞ ﺟﻮﺩ ﺣﺎﺗَﻢٍ،ﻣﻦ ﺫﻟﻚ ﺍﻟﺠﻤﻊ ﻣﻦ ﻏﻴﺮ ٍ
ﻓﻤﻌﺠﺰﺍﺕ ﻧﺒﻴﱢﻨﺎ €ﻗﺪ ﺃﻓﺎﺩﺕ ﺍﻟﻘﻄﻊ -ﺑﺎﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻧﺒﻮﺗﻪ -ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻵﺛﺎﺭ
ﺍﻟﻐﻔﻴﺮ.
ُ ﻭﺭﻭﺍﻫﺎ ﺍﻟﻌﺪ ُﺩ ﺍﻟﻜﺜﻴﺮ ﻭﺍﻟﺠﻢ
ﺕ َ ﺍﺷﺘﻬ َﺮ ْ
ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺴﻴﺮ ﻭﺍﻷﺧﺒﺎﺭ؛ ﻷﻧﻬﺎ َ
ﺛﻢ ﺇﻥ ﺣﺎﺻﻞ ﻣﻌﺠﺰﺍﺗﻪ ﻳَﺮ ِﺟﻊ ﺇﻟﻰ ﺛﻼﺛ ِﺔ ﺃﻗﺴﺎﻡٍ:
ﻣﺎﺽ؛ ُﻭ ِﺟﺪ ﻗﺒﻞ ﻛ ْﻮﻧﻪِ.
ٍ
ﻭﻣﺴﺘﻘﺒَ ٌﻞ؛ ﻭﻗَﻊ ﺑﻌﺪ ُﻣﻮﺍﺭﺍﺗﻪِ.
ﻭﻛﺎﺋﻦ ﻣﻌﻪ ﻣِﻦ ِﺣﻴﻦ ﺣﻤﻠﻪِ ﻭﻭﺿﻌﻪِ ﺇﻟﻰ ﺃﻥ ﻧﻘﻠَﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﻣﺤﻞ ﻓﻀﻠﻪ.
ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﻓﻜﺜﻴﺮ ﻛﻘ ِ ﱠ
ﺼﺔ ﺍﻟﻔﻴﻞ ،ﻭﻣﺎ ﻭ ِﺟﺪ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ
ﺑﻴﺎﻥ ﻧﻌﺘﻪِ ﻭﺃﺧﻼﻗﻪ .€
ﻛﻞ ﺣﻴ ٍﻦ ﻳ َ َﻘﻊ ﻟﺨﻮﺍﺹ ﺃﻣﺘﻪ ﻣﻦﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ :ﻓﻜﺜﻴﺮ ﺃﻳﻀﺎ؛ ﺇﺫ ﻓﻲ ﱢ
ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﺑﺴﺒﺒﻪ ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﻗﺪﺭﻩ ِ ﻣﺎ ﻻ ﻳُﺤﺼﻰ ،ﻭﻛﺬﻟﻚ ﺗ َ َﻘﻊ
ﻭﻏﻴﺮ ﺫﻟﻚ ُ ﺍﻷﻣﻮ ُﺭ ﺍﻟﻐﻴﺒﻴ ﱠ ُﺔ ﺍﻟﺘﻲ ﻧﻄَ ﻖ ﺑﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻃﺒﻖ ﻣﺎ ﻧﻄَ َﻖ ﺑﻪ،
ﻣﻤﺎ ﻻ ﻳُﺤﺼﻰ.
ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺣﻴﻦ ﻭﻻﺩﺗﻪِ ﺇﻟﻰ ﻭﻓﺎﺗﻪ ،ﻓﺄﻛﺜﺮ
ﺧﺮﺝ ﻣﻌﻪ ﺣﺘﻰ ﺃﺿﺎء ﻟﻪ ﻗُﺼﻮ ُﺭ ﺍﻟﺸﺎﻡ ،ﻭﻣﺴ ِﺢ ﻣِﻦ ﺃﻥ ﻳُﺤﺼﻰَ :
ﻣﺜﻞ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ َ
ﺍﻟﻄﺎﺋﺮ ﻋﻠﻰ ﻓﺆﺍﺩ ﺃ ﱢﻣﻪِ ﺣﺘﻰ ﻟﻢ ﺗ ِﺠﺪ ﺃﻟ ًَﻤﺎ ﻟﻮﻻﺩﺗﻪِ ،ﻭﺍﻟﻄﻮﺍﻑ ﺑﻪ ﻓﻲ ﺍﻵﻓﺎﻕ،
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
175
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ﺾ ﻣﺎء ِ ﺑﺤﻴْ َﺮﺓ
ﻭﺧﻤﻮﺩ ﻧﺎﺭ ﻓﺎﺭﺱ ،1ﻭﺳﻘﻮﻁ ﺷﺮﺍﻓﺎﺕ ﺇﻳﻮﺍﻥ ﻛﺴﺮﻯ ،ﻭﻏﻴْ ِ
ﺳﺎﻭﺓ ،ﻭﺗَﻮﺍﻟﻲ ﺑُﺸﺮﻯ ﺍﻟﻬﻮﺍﺗِﻒ ،ﻭﺍﻧﺘﻜﺎﺱ ﺍﻷﺻﻨﺎﻡ ﺍﻟﻤﻌﺒﻮﺩﺓ؛ ﻭﺧُ ﺮﻭﺭِﻫﺎ
ﻭﺭ ﱢﺩ ﺍﻟﺸﻤﺲ ﻟﻪ ﺑﻌﺪ ﻣﺎ ﻋﻠﻰ ﻭﺟﻮﻫﻬﺎ ،ﻭﻛﺎﻧْﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﻋﻨﺪ ﺳﺆﺍﻟِﻬِﻢ ﻟﻪَ ،
ﺍﻟﺤﺼﺎ ﻭﺍﻟﻄﻌﺎﻡ ﻓﻲ ﻛ ﱢﻔﻪ ﺍﻟﺸﺮﻳﻒ، َﻏ ُﺮﺑَﺖ ﺣﺘﻰ ﻳﺼﻠﱢ َﻲ ﻋﻠﻲ ،ﻭﺗﺴﺒﻴﺢ َ
ﻭﺗﺴﻠﻴﻢ ﺍﻟﺤﺠﺮ ﻋﻠﻴﻪ ،ﻭﺗﺄﻣﻴﻦ ﺃُﺳ ُﻜ ﱠﻔ ُﺔ ﺍﻟﺒﺎﺏ ﻭﺣﻮﺍﺋﻂ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺩﻋﺎﺋﻪ،
ﻭﺷﻖ ﺻﺪﺭﻩ ِ ﺍﻟﺸﺮﻳﻒ ،ﻭﻛﻼﻣﻪِ ﻟﻠﺠﺒَﻞ ﻭﻛﻼﻡ ﺍﻟﺠﺒﻞ ﻟﻪ ،ﻭﻛﻼﻡ ﺍﻟﺸﺠﺮﺓ ﻟﻪ َ
ﻭﺣﻨِﻴﻦ ﺍﻟﺠﺬﻉ ﺷﻮﻗﺎ ﻭﺳﻼﻣِﻬﺎ ﻋﻠﻴﻪ؛ ﻭﻃﻮﺍ ِﻋﻴَﺘِﻬﺎ ﻟﻪ؛ ﻭﺷﻬﺎﺩﺗﻬﺎ ﻟﻪ ﺑﺎﻟﺮﺳﺎﻟﺔَ ،
ﻭﺷﻜﻮﺍﻩ ﺇﻟﻴﻪ ،ﻭﺳﺠﻮﺩ ﺍﻟﻐِﻨﻢ ﺇﻟﻴﻪ ﻋﻨﺪ ﻓ ْﻘ ِﺪ ﺍﻟﺨﻄﺒﺔ ﻋﻨﺪﻩ ،ﻭﺳﺠﻮﺩ َ
ﺍﻟﺠ َﻤﻞ ﻟﻪ َ
ﻟﻪ ،ﻭﻛﻼﻡ ﺍﻟﺬﺋﺐ ﻭﺷﻬﺎﺩﺗﻪ ﻟﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ،ﻭﺣﺪﻳﺚ ﺍﻟﺤﻤﺎﺭ ﻭﺍﻟﻀﺐ ﻭﺍﻟﻐﺰﺍﻟﺔ،
ﻭﺃُﻟْﻔَﺔ ﺩﺍ ِﺟ ِﻦ ﺍﻟﺒﻴﻮﺕ ﻟﻪ ،ﻭﻧﺒﻊ ﺍﻟﻤﺎء ﺍﻟﻄﻬﻮﺭ ﻣﻦ ﺑﻴْ ِﻦ ﺃﺻﺎﺑﻌﻪ ،ﻭﺗﻔﺠﻴﺮ ﺍﻟﻤﺎء
ﺑﺒﺮﻛﺘﻪ ﻭﺍﻧﺒِﻌﺎﺛﻪِ ﺑﻤﺴﻪ ﻭﺩﻋﻮﺗﻪ ،ﻭﺗﻜﺜﻴﺮ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻘﻠﻴﻞ ﺑﺒﺮﻛﺘﻪ ﻭﺩﻋﺎﺋﻪ ،ﻭﺇﺑﺮﺍء
ﺍﻟﻤ ْﻮﺗﻰ ﻭﻛﻼﻣﻬﻢ ،ﻭﻛﻼﻡ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺷﻬﺎﺩﺗﻬﻢ ﻟﻪ ﺫَﻭﻱ ﺍﻟﻌﺎﻫﺎﺕ ،ﻭﺇﺣﻴﺎء َ
ﺑﺎﻟﻨﺒﻮﺓ ،ﻭﻏﻴﺮِ ﺫﻟﻚ ﻣﻤﺎ ﺧﺼﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺃﻋﻄﺎﻩ ﻣﻤﺎ ﻟﻢ ﻳُﻌﻂ ﻧﺒﻴًّﺎ ﻗﺒﻠَﻪ،
ﻄﻤ َﻊ ﻷﺣﺪ ﺇﻟﻰ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺇﺣﺎﻃﺔ ُﻋﺸْ ﺮ ﻣﻌﺸﺎﺭ ﻋﺸﻴﺮﻩِ ،ﻛﻴﻒ ﻭﻣﻤﺎ ﻻ َﻣ َ
ﻭﻫﻮ ﺍﻟ ُﻤ ِﻤﺪ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻣﻦ ﻛﻤﺎﻟﻪ ،ﻓﻜﻞ ﻣﺎ ﻇﻬﺮ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺮﺳﻞ ﻓﻬﻮ ﻣﻦ
ﺣﻴﺚ ﻗﺎﻝ ﻓﻲ )ﺑﺮﺩﺗﻪ(:ُ ﻧﻮﺍﻟﻪِ ،ﻭﷲ ﺗﻌﺎﻟﻰ َﺩ ﱡﺭ ﺍﻟﺒﻮﺻﻴﺮﻱ
ﺖ ﻣ ِ ْﻦ ﻧُﻮﺭِﻩ ﺑِﻬ ِﻢ
ﻓﺈﻧﱠﻤﺎ ﺍﺗﱠﺼ َﻠ ْ ﺁﻱ ﺃﺗَﻰ ﺍﻟ ﱡﺮ ْﺳ ُﻞ ﺍﻟ ِﻜﺮﺍ ُﻡ ﺑﻬﺎ
ﻭ ُﻛ ﱡﻞ ٍ
ﻭﻓﻲ )ﻫﻤﺰﻳﺘﻪ(:
ﺍﺳﺘَ َﻌﺎ َﺭ ُﻩ ﺍﻟْ ُﻔ َﻀﻼ ُء
ﱠﺒﻲ ْ ــ ِ
ﻞ ﺍﻟﻨ ﱢ ﻴﻦ َﻓﻤِ ْﻦ َﻓ ْﻀـ
ُﻛ ﱡﻞ َﻓ ْﻀ ٍﻞ ﻓﻲ ﺍﻟﻌﺎﻟَﻤِ َ
ﻓﻜﺎﻥ ﻓﻲ ﺇﻗﻠﻴﻢ ﺍﻟﻔﺮﺱ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﻨﺎﺭ ﺍﻟﻤﻮﻗﻮﺩﺓ ﺍﻟﻤﺌﺎﺕ ﻣﻦ ﺍﻟﺴﻨﻴﻦ ﻣﺎ ﺗﺤﻴﻞ ﺍﻟﻌﺎﺩﺓ }{1
ﺍﻧﻄﻔﺎءﻫﺎ ،ﻓﺈﺫﺍ ﺍﻧﻄﻔﺄﺕ ﺗﻠﻚ ﺍﻟﻨﻴﺮﺍﻥ ﻛﻠﻬﺎ ﻓﻲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻋﻠﻤﻮﺍ ﺃﻥ ﺫﻟﻚ
ﻷﻣﺮ ﻋﻈﻴﻢ ﺣﺪﺙ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ،ﻭﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺳﺒﺒًﺎ ﻷﺯﺍﻟﺔ ﻣﻠﻜﻬﻢ ﻭﺗﻤﺰﻳﻘﻬﻢ ﻛﻞ ﻣﻤﺰﻕ.
)ﻣﻨﺢ :ﺻـ * .(121/120
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 176
ﺗﺒﻠﻎ ﺛﻼﺛﺔ ﺁﻻﻑ ،ﺃﺟﻠﻬﺎ ﻭﺃﻋﻈﻤﻬﺎ :ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ،ﻭﺍﻟﻔﺮﻗﺎﻥ ﺍﻟﻌﻈﻴﻢ ،ﺍﻟﺬﻱ
ﻫﻮ ﻣﻌﺠﺰ ﺑﻨﻔﺴﻪ ﻭﻧﻈﻤﻪ.............................،
ﻔﺘﺤﻪ ﺇﻻ َﻣﻦ َﺧﻠَﻖ ﺍﻹﻧﺴﺎﻥ ﻣِﻦ ﺑﺎﺏ َﺣ ْﺼﺮِ ﻛﻤﺎﻻﺗﻪ ُﻣﻐﻠﻖ ﻻ ﻳ َ ُ
ﻭﺑﺎﻟﺠﻤﻠﺔُ :
ﻣﻘﺎﺭﻧ َﺔ ﺍﻟﺘﺤ ﱢﺪﻱ -ﺃﻱَ :ﺩ ْﻋﻮﻯ
َ ﺃﺧﺬﻭﺍ ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻤﻌﺠﺰﺓ ﻗﻠﺖ :ﻗﺪ ََﻋﻠﻖ ،ﻓﺈﻥ َ
ﻭﻣﻌﻠﻮﻡ :ﺃﻧﻪ ﻟﻢ ﻳﺘﺤﺪ ﺑﻜﻞ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺑﻞ ﻗﻴﻞ :ﻟﻢ ﻳَﺘﺤﺪ ﺑﺴﻮﻯ ٌ ﺍﻟﺮﺳﺎﻟﺔ -
ﺍﻟﻘﺮﺁﻥ ﻭﺗَﻤﻨﻲ ﺍﻟﻤﻮﺕ ﻓﻜﻴﻒ ﺗَﺪﺧُ ﻞ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ ﻭﻧﺤﻮﻫﺎ ﻓﻲ ﺍﻟﻤﻌﺠﺰﺓ؟! ﻗﻠﺖ:
ﺛﺎﺑﺖ ﻓﻴﻬﺎ ﻭﻟﻮ ﺑﺎﻟﻘﻮﺓ ،ﻭﺃﻣﺎ ﺑﻤﻌﻨﻰ َﻃﻠَﺐ ﺍﻹﺗﻴﺎﻥ ٌ 1
ﺍﻟﺘﺤﺪﻱ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﺬﻛﻮﺭ
ﻁ ﻛﻤﺎ ﺻﺮﺣﻮﺍ ﺑﻪ. ﺑﺎﻟ ِﻤﺜْﻞ ﻓﻐﻴْ ُﺮ ُﻣﺸﺘَﺮ ٍ
َ
ﺧﺼﺎﺋﺼﻪ ﻭﻣﻌﺠﺰﺍﺗَﻪ ﻓﺒﻠ َﻐﻬﺎ ﺑﻌﻀﻬﻢ َ ﺼﺮ
ﻭﺍﻋﻠﻢ :ﺃﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎء َﻣﻦ َﺣ َ
ﱡﻮﻥ ﺃﻟﻔًﺎ ،ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ :ﺇﻧﻬﺎ }ﺗَﺒﻠُﻎ ﺇﻟﻰ ﺛﻼﺛﻴﻦ ﺃﻟﻔًﺎ ﺳﻮﻯ ﺍﻟﻘﺮﺁ ِﻥ ،ﻭﻓﻴﻪ :ﺳﺘ َ
ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺤﻔﺎﻅ -ﻋﺪ ُﻡ ﺣﺼﺮِﻫﺎَ ، ﻭﺍﻟﺤﻖ :ﻛﻤﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ُ ﱡ ﺁﻻﻑ{
ٍ ﺛﻼﺛ َﺔ
ﺗ َ ْﻔﺼﻴﻠ َﻬﺎ ﻓﻌﻠﻴﻪ ﺑﺎﻟﻜﺘﺐ ﺍﻟﻤﺼﻨﱠﻔَﺔ ﻓﻲ ﺍﻟﻤﻌﺠﺰﺍﺕ ،ﻓﺈﻥ ﻟﻢ ﻳَﻈﻔَﺮ ﺑﻬﺎ ﻓَ ْﻠﻴَ ْﻌﺘَﻦ ﺑﻜﺘﺎﺏ
ﺟﻤﻊ ﻓﺄ ْﻭﻋﻰ ،ﻭﻟ ﱠﻤﺎ ﻟﻢ ﻳ َ َﺴﻊ ﻫﺬﺍ )ﺃﻧﻤﻮﺫﺝ ﺍﻟﻠﺒﻴﺐ( ﻟﻠﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ،ﻓﺈﻧﻪ َ
}ﻭﺃﻋﻈﻤﻬﺎ{
ُ ﺍﻟﻜﺘﺎﺏ ﻟﺒﻴﺎﻧِﻬﺎ ﺫ َﻛﺮ ﺍﻟﻤﺼﻨﻒ ﺃ ّﻡ ﺍﻟﻤﻌﺠﺰﺍﺕ ﻓﻘﺎﻝ} :ﺃﺟﻠﱡﻬﺎ{ ﻗ ً
َﺪﺭﺍ ُ
ﻭﺃﻛﺒﺮﻫﺎ ﺣﺮﻣ ًﺔ ،ﻭﺃﺑﻘﺎﻫﺎ َﻣﺪﻯ ﺍﻟﺪﱡﻫﻮﺭِ ،ﻭﺃﺳﻨﺎﻫﺎ ُ َﺧ ْﻄ ًﺮﺍ ،ﻭﺃﺟﻤﻌﻬﺎ ﺣﻜﻤ ًﺔ،
ﻭﻋﻠﻮﻡ
َ ﺟﻤﻊ ﻟﺠﻤﻌﻪِ ﱡ
ﺍﻟﺴ َﻮ َﺭ ﺍﻟﻤﺨﺘﻠِﻔ َﺔ ﻟﺪﻯ ﺍﻟﻌﺼﻮﺭ} :ﺍﻟﻘﺮﺁﻥُ { ﻣﺼﺪﺭ ﻗَﺮﺃ ،ﺇﺫﺍ َ
}ﺍﻟﻜﺮﻳﻢ{ ﻟﻜﻮﻧﻪِ ﺃﻓﻀﻞ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟ ِﺔ ﻣِﻦ ﻭﺟﻮﻩ ُ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ
ﺍﻟﻘﺮﺁﻥ
َ ﻓﺼ َﻞ ﺑﻴﻨﻬﻤﺎ ﺳﻤﻲ ﺑﻪ: ﻓﺮﻕَ ﺑﻴﻦ ﺍﻟﺸﻴﺌﻴﻦ ،ﺇﺫﺍ َ ﻣﺼﺪﺭ َ
ٌ ﺫ َﻛﺮﻭﻫﺎ }ﻭﺍﻟﻔﺮﻗﺎﻥُ {
ﻣﺲ ﺃﻭﺭﺍﻗﻪِ }ﺍﻟﻌﻈﻴﻢ{ ﻟﻌﻈﻢ ﺣﺮﻣﺘﻪ ﺣﺘﻰ ﻻ ﻳﺠﻮﺯ ﱡ ُ ﻟﻔﺼﻠﻪ ﺑﻴﻦ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ
ﺠ ٌﺰ{ ﺃﻱُ :ﻣﺼﻴﱢ ُﺮ ﺟﻤﻴ ِﻊ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﻋﺎ ِﺟﺰﺍ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ: ﻟﻠ ُﻤ ْﺤﺪﺙ }ﺍﻟﺬﻱ ﻫﻮ ُﻣ ْﻌ ِ
ﻠﻢ ﺇﻋﺠﺎﺯﻩ ِ ﺿﺮﻭﺭﻱّ ،ﻭﺍﻷﺻﺢ :ﺃﻥ ﱫ/ . - ,ﱪ ﺍﻵﻳﺔ ،2ﻗﻴﻞِ :ﻋ ُ
ﻣﺤﻠﻪ ﻓﻴﻤﻦ ﺷﺎﻫﺪ ﺍﻟﻨﺒﻲ ،€ﺃﻭ َﻋﻠ ِ َﻢ ﻭﺟﻮﻩ ﺍﻹﻋﺠﺎﺯ }ﺑﻨﻔﺴﻪ ِ{ ﺃﻱ :ﺫﺍﺗﻪ }ﻭﻧﻈﻤﻪ ِ{
*ﺃﻱ :ﺩﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ. }{1
ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء :ﺍﻵﻳﺔ .88 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
177
ۊﻟﻮ ﺑﺄﻗﺼﺮ ﺳﻮﺭﺓ ﻣﻨﻪ ﺑﻠﻐﺎء ﺍﻟﻌﺮﺏ ﻭﻓﺼﺤﺎﺋﻬﻢ ،ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﺒﻲ ﺍﻷﻣﻲ ﺍﻟﺬﻱ
ﻻ ﻳﻜﺘﺐ ﻭﻻ ﻳﻘﺮﺃ ،ﻭﻫﻮ ﻣﻨﺰﻝ ﻣﻦ ﺭﺑﻪ......................
ٍ
ﺁﻳﺎﺕ ،ﺃﻭ ﻣﺜﻠُﻬﺎ ﻓﺈﻧﻪ ﺃﻗﻞ ﻣﺎ ُ
ﺛﻼﺙ ﺑﺄﻗﺼﺮ ِ ُﺳﻮﺭﺓ ٍ ﻣﻨﻪ{ ﻭﻫﻲ
َ ﺃﻱ :ﺗﺄﻟﻴﻔﻪ }ۊﻟﻮ
ﺍﻟﺘﺤ ﱢﺪﻱ؛ ﻷﻧﻪ €ﻃﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻤﺜﻞ ﺍﻟﻘﺮﺁﻥ؛ َ
ﻓﻌﺠﺰﻭﺍ ،ﻓ َﻄﻠ َﺐ ﻭﻗَﻊ ﺑﻪ َ
ﺳﻮ ٍﺭ ﻣﻦ ﻣﺜﻠﻪ؛ ﻓﻌﺠﺰﻭﺍ ،ﻓﻄﻠﺐ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ؛ َ
ﻓﻌ َﺠﺰﻭﺍ ،ﻛﺬﺍ ﺑﻌﺸﺮ َ ﺃﻥ ﻳﺄﺗﻮﺍ َ
ﺑﻌﺾ ﺍﻵﻳﺔِ ﻗﺎﻟﻮﺍ ،ﻟﻜﻦ ﺍﻟﺤﻖﱡ :ﺃﻧﻬﻢ ﻋﺠﺰﻭﺍ ﻋﻦ ُﻣﻌﺎﺭﺿﺔ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺗﻪ ،ﺑﻞ ﻋﻦ
ﺍﻟﻤﻔﻴ َﺪﺓ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺒﻮﺻﻴﺮﻱ ﻓﻲ )ﻫﻤﺰﻳﺘﻪ(:
ﻼ ﻳﺄﺗِﻲ ﺑﻪ 1ﺍﻟْﺒُ َﻠﻐَﺎ ُء
َﻓ َﻬ ﱠ ْﺲ ﺁﻳَ ٌﺔ ﻣِﻨْ ُﻪ َﻭﺍﻟْ ِ
ﺠ ﱠﻦ ﺃ ْﻋ َﺠ َﺰ ﺍﻹﻧ َ
ﺮﺏ{ ﻣﻔﻌﻮﻝ ُﻣ ْﻌ ِﺠ ٌﺰ ،ﺟﻤﻊ ﺑﻠﻴﻎ }ﻭ ُﻓﺼﺤﺎﺋَ ُﻬﻢ{ ﺟﻤﻊ ﻓﺼﻴﺢ، }ﺑُ َﻠﻐﺎ َء ﺍﻟ َﻌ ِ
ﻭﻣﻌﻨﻰ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻓﻲ )ﺷﺮﻭﺡ ﺍﻟﺘﻠﺨﻴﺺ( ،2ﺃﻱ :ﺍﻟﺒﻠﻐﺎء ﻓﻀﻼ ﻋﻦ
ﻏﻴﺮِ ِﻫﻢ ﻋﺠﺰﻭﺍ ﻋﻦ ﺇﺗﻴﺎﻥ ﻣﺜﻞ ﺑﻌﺾ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ِﺣﺮﺻﻬِﻢ ﻋﻠﻴﻪ ،ﻭﺇﻓﺮﺍﻃﻬﻢ ﻓﻲ
َﺣ ِﻤﻴﱠﺔ ﺍﻟﺠﺎﻫﻠﻴﺔ ،ﻭﻛﺜﺮﺗِﻬﻢ ﻭﺷﻬﺮﺗﻬﻢ ،ﺑﺄﻧﻬﻢ ﻓ ُ ْﺮﺳﺎﻥ ﺍﻟﻔﺼﺎﺣﺔُ ،
ﻭﺷ ْﺠﻌﺎﻥ
ﺿﺔ ﺍﻟﺤﺮﻭﻑ ،ﻓﻜﺎﻧﺖ ﺁﻳﺔ ﻗﺎﻃﻌﺔ ﻣﻌﺎﺭ َ
َ ﺍﻟﺒﻼﻏﺔ ﺣﺘﻰ ﺁﺛ َﺮﻭﺍ ﻣﻘﺎﺭ َﻋ َﺔ ﺍﻟﺴﻴﻮﻑ ﻋﻠﻰ
ﻭﺣﺠ ًﺔ ﺳﺎﻃﻌ ًﺔ ﻋﻠﻰ ﺻﺪﻕ ﺭﺳﺎﻟﺘﻪ }ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﺒﻲ{ €ﺃﻱ: ﱠ ﻋﻠﻰ ﻧﺒﻮﺗِﻪِ،
ﺃﻋﺠ َﺰ ُﻫﻢ ﺍﻟﻘﺮﺁ ُﻥ ﺻﺎﺩِﺭﺍ ﻋﻠﻰ ﻟﺴﺎﻧﻪِ }ﺍﻷﻣﻲ{ ﻧﺴﺒ ًﺔ ﺇﻟﻰ ﺍﻷ ﱢﻡ ،ﻭﻫﻮ }ﺍﻟﺬﻱ ﻻ
ﻏﻴﺮ
ﺍﻟﻤﻜﺘﻮﺏ؛ ﻛﺄﻧﻪ ﻋﻠﻰ ﺃﺻﻞ ﻭﻻﺩﺓ ﺃ ﱢﻣﻪ ،ﻭﻗﻴﻞُ : َ ﻳﻜﺘﺐ{ ﺑﻴﺪﻩ }ﻭﻻ ﻳﻘﺮﺃ{
ﺫﻟﻚ ،ﻓﻬﻮ ﺻﻔ ٌﺔ ﻛﺎ ِﺷ َﻔﺔٌ ،ﻭﻣﻊ ﻛﻮﻧﻪِ ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘُﺐ ﺃﻃﻠ ََﻌﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ
ﺪﻭ َﺓ ﺍﻟ ُﻌﻈﻤﻰ ﻟﻜﻞ ﻣﺨﻠﻮ ٍﻕ ،ﻭﺫﻟﻚ ﻣﻦ ﺑﺎﻫﺮِ
ﻋﻠﻮﻡ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ ،ﻭﺟﻌﻠﻪ ﺍﻟ ُﻘ َ
ﻣﻌﺠﺰﺍﺗﻪ ﻭﻭﺍﻓِﺮِ ﺁﻳﺎﺗﻪ.
ﻟﻔﻆ } ُﻣﻨْ َﺰ ٌﻝ{ ﻋﻠﻰ ﺍﻟﻨﺒﻲ } €ﻣﻦ ﺭﺑﻪ{ ﻟﻺﻋﺠﺎﺯ ﺑﺴﻮﺭﺓ }ﻭﻫﻮ{ ﺃﻱ :ﺍﻟﻘﺮﺁ ُﻥ ٌ
ﺑﻌﺾ ﻣﻨﻬﺎ ،ﺍﻟ ُﻤﺘﻌﺒ ﱠ ُﺪ ﺑﺘﻼﻭﺗﻪ ﺍﻟﻤﺤﺘَ ﱡﺞ ﺑﺄﺑﻌﺎﺿﻪِ ،ﻗﻮﻟﻪُ :ﻣﻨْ َﺰ ٌﻝ -ﻣِﻦ
ٍ ﻣﻨﻪ ،ﺃﻭ
ﺃﻱ :ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻵﻳﺔ ،ﺃﻭ ﺑﺒﻌﻀﻬﺎ؛ ﻛﻤﺎ ﻓﻲ ﻧﺴﺨﺔ ،ﻓﺮﺍﺟﻌﻪ. }{1
ﻛﺘﺎﺏ )ﺷﺮﻭﺡ ﺍﻟﺘﻠﺨﻴﺺ( ﻭﻫﻮ ﻣﺨﺘﺼﺮ ﺍﻟﻌﻼﻣﺔ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﻧﻲ ﻋﻠﻰ )ﺗﻠﺨﻴﺺ }{2
ﺍﻟﻤﻔﺘﺎﺡ( ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﻨﻲ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 178
ﺑﺤﺮﻭﻓﻪ ،ﻭﺣﺮﻛﺎﺗﻪ ،ﻭﺳﻜﻨﺎﺗﻪ ،ﻭﻣﻌﺎﻧﻴﻪ ،ﻻ ﻣﺪﻟﻮﻻﺗﻪ ﻓﻘﻂ.
ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﻘﺎﻧﻲ ﺍﻟﻤﺎﻟﻜﻲ........................:
ﺍﻹﻧﺰﺍﻝ ﺃﻭ ﺍﻟﺘﻨﺰﻳﻞ ،ﻭﺇﺳﻨﺎﺩ ﺍﻹﻧﺰﺍﻝ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﻣﺠﺎ ٌﺯ ﺃﻱ :ﺣﺎﻣِﻠُﻪ ُﻣﻨْ َﺰﻝ -ﻭﻫﻮ
ﺇﺛﺒﺎﺕ ﺍﻹﻧﺰﺍﻝ ﻟﻠﻘﺮﺁﻥُ ﺍﻟﻨﺰﻭﻝ ﻣﻦ ﺧﻮﺍﺹ ﺍﻷﺟﺴﺎﻡ ،ﻭﺃﻳﻀﺎ: َ ﺟﺒﺮﺍﺋﻴﻞ - ﻷﻥ
ﺍﻟﻠﻔﻈﻲ ﺍﻟﺤﺎﺩِﺙ ﺍﻟﻤﺘﻠ ﱡﻮ؛ ﻻ ﺍﻟﻜﻼ ُﻡ ﺍﻟﻨﻔﺴﻲ ﱡ ﻣﺒﻨﻲ؛ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻫﻬﻨﺎ :ﺍﻟﻜﻼ ُﻡ ﱞ
ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪِ ﺗﻌﺎﻟﻰ؛ ﺇﺫ ﻻ ﻳُﺘﺼ ﱠﻮ ُﺭ ﺍﻻﻧﺘﻘﺎ ُﻝ ﻓﻲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﺍﻟﻜﻼ ُﻡ ُ ﺍﻟﻘﺪﻳﻢ
ُ
ﺍﻟﻤﺨﺘﺼﺮ ﺑﺄﻣﺜﺎﻟﻪِ ،ﻓﺎﻟﻜﻼ ُﻡ ﻛﺎﻟﻘﺮﺁﻥ ﻳُﻄﻠ َﻖ
ُ ﻓﻲ ﺫﻟﻚ ﻃﻮﻳﻞ ﺍﻟﺬﻳْﻞ ﻻ ﻳَﻔﻲ ﻫﺬﺍ
ﺣﺮﻑ، ٍ ﻭﺍﻟﻠﻔﻈﻲ ﻭﻫﺬﺍ ﻣﻨ َﺰ ٌﻝ ﻋﻠﻴﻪ }ﺑﺤﺮﻭﻓﻪ{ ﻭﻫﻲ :ﺛﻼﺛُﻤﺎﺋ ِﺔ ِ
ﺃﻟﻒ ﱢ ﺍﻟﻨﻔﺴﻲ
ﱢ ﻋﻠﻰ
ﻭﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ ﺣﺮﻓﺎ ،ﻋﻠﻰ ﺣﺮﻑْ ، ٍ ﺣﺮﻑ ،ﻭﺳﺘ ِ
ﱡﻤﺎﺋﺔ ٍ ﻭﺛﻼﺛ ُﺔ ﻭﻋﺸﺮﻭﻥ َ
ﺃﻟﻒ
ﺁﻻﻑ ﺁﻳ ٍﺔ ،ﻭﺳﺘ ﱡﻤﺎﺋ ِﺔ
ِ ﻣﺎ ﺫ َﻛﺮﻭﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﻋﻨﻪ :ﺃﻥ ﺟﻤﻴﻊ ﺁﻳﺎﺗﻪ :ﺳﺘ ُﺔ
ﻋﺸﺮ ﺁﻳ ًﺔ .ﻭﺃﻣﺎ ﻛﻠﻤﺎﺗ ُﻪ :ﻓﻔﻲ )ﺍﻷﺳﻨﻰ( 1ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ÷ :ﺃﻧﻬﺎ َ ﺁﻳ ٍﺔ ،ﻭﺳﺘ َﺔ
ﻭﺃﺭﺑﻊ ﻭﺛﻼﺛﻮﻥ .ﻭﺃﻣﺎ ﻋﻠﻮ ُﻣﻪ :ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ َ ﺳﺒﻊ ﻭﺳﺒﻌﻮﻥ ﺃﻟﻔﺎ ،ﻭﺗﺴ ُﻌﻤﺎﺋﺔ ٌ
ﺍﻟﺸﻌﺮﺍﻭﻱ :2ﺇﻧﻪ ﺍﺳﺘﻨﺒَﻂ ﻣﻦ ﺍﻟﻘﺮﺁﻥ :ﺛﻼﺛ َﺔ ﺁﻻﻑ ﻋﻠﻢٍ؛ ﻭﺍﷲ ﺃﻋﻠﻢ }ﻭﺣﺮﻛﺎﺗﻪ،
ﻭﺳﻜﻨﺎﺗﻪ ،ﻭﻣﻌﺎﻧﻴﻪ ،ﻻ ﻣﺪﻟﻮﻻﺗﻪ ﻓﻘﻂ{ ﺇﺫ ﻻ ﻳﻘﺎﻝ ﻟﻨﻘﻞ ﺍﻟﻤﺪﻟﻮﻻﺕ :ﺇﻧﺰﺍﻝٌ ،
ﻭﺣﻲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ0 ٌ ﺑﺄﺳﺮِﻫﺎ ﻗﺮﺁﻧﺎ؛ ﻷﻧﻬﺎ ﻛﻠﱠﻬﺎ ُ
ﺍﻷﺣﺎﺩﻳﺚ ْ ﻭﺇﻻ ﻟﻜﺎﻧﺖ
ﻧﻈﻢ ﺍﻟﻘﺮﺁ ِﻥ ﺑﺤﺮﻭﻓﻪِ ﺍﻟﻤﺴﻤﻮ َﻋﺔ ﺑﺎﻷﺫﺍﻥ ،ﺍﻟﻤﻘﺮﻭﺅﺓ 4 3 2 1ﱪ ،3ﻓﺎﻟﻤﻨﺰﻝ ُ
ﻒ ،ﺍﻟﻤﺤﻔﻮﻇﺔ ﻓﻲ ﺍﻟﺼﺪﻭﺭ ،ﻭﻻ ﻳﻘﺎﻝ :ﺇﻧﻪ ﺑﺎﻷﻟﺴﻨﺔ ،ﺍﻟﻤﻜﺘﻮﺑ ِﺔ ﻓﻲ ﺍﻟﻤﺼﺎ ِﺣ ِ
ﺍﻟﺴﻠَﻒ -ﺇﻻ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺒﻴﺎﻥ. ُ
ﺍﻟﻠﻔﻆ ﺑﺎﺗﻔﺎ ِﻕ ﱠ ﻣﺨﻠﻮﻕ -ۊﺇﻥ ﺃﺭﻳ َﺪ ﺑﻪ
}ﻭﻗﺎﻝ{ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ }ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﻘﺎﻧﻲ ﺍﻟﻤﺎﻟﻜﻲ{ ﻓﻲ ﻛﺘﺎﺑﻪ )ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ
ﺷﺮﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( ﻓﻲ ﺷﺮﺡ ﻗﻮﻟﻪ:
ﻭﺍﺣ َﺬﺭ ِ ﺍﻧ ْﺘِﻘﺎ َﻣ ُﻪ ﻦ ﺍﻟْ ُﺤ ِ
ﺪﻭﺙ ْ َﻋ ِ َﻭﻧ َ ﱢﺰﻩ ِ ﺍﻟ ُﻘ ْﺮﺁﻥَ ْ
ﺃﻱ َﻛﻼ َﻣ ُﻪ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺃﺳﻨﻰ ﺍﻟﻤﻄﺎﻟﺐ ﻓﻲ ﺷﺮﺡ ﺭﻭﺽ ﺍﻟﻄﺎﻟﺐ( ،ﻟﺰﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ. }{1
ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ :ﺍﻵﻳﺔ .4 }{3 ﻫﻮ :ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﻧﻲ. }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
179
ﻓﺈﻥ ﻣﻦ ﻧﻔﻰ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻦ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﺠﻤﻊ ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ؛ ﻓﻘﺪ
ﻛﻔﺮ ﺑﻼ ﺧﻼﻑ.
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎء :ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ ﺃﻥ ﻳﻌﻠﻢ ﺻﺒﻴﺎﻧﻪ ،ﻭﻧﺴﺎﺋﻪ،
ﻭﺧﺪﺍﻣﻪ ،ﺃﺳﻤﺎء ﺍﻷﻧﺒﻴﺎء ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ؛......
}ﻓﺈﻥ َﻣﻦ ﻧﻔﻰ ﺍﻟﻘﺮﺁﻧﻴ َﺔ ﻋﻦ ﺣﺮﻑ ﻭﺍﺣﺪ ُﻣﺠ َﻤﻊ ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ
ﻛ َﻔ َﺮ ﺑﻼ ﺧﻼﻑ{ ﺍﻧﺘﻬﻰ ،ﻭﻛﺬﻟﻚ َﻣﻦ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺣﺮﻓﺎ ﻭﺍﺣﺪﺍ ُﻣ َ
ﺠﻤ ًﻌﺎ ﻋﻠﻰ
ﺍﻓﺘﺮﺍء ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﱫ\ ] ^ _ ٌ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ؛ ﺇﺫ ﺍﻟﺰﻳﺎﺩ ُﺓ ﻭﺍﻟﻨﻘﺺ
ﺍﻟﻘﺮﺁﻥ ﻣﻨ َﺰ ٌﻝ ﺑﺤﺮﻭﻓﻪ،
َ ﺇﺛﺒﺎﺕ ﺃﻥ
ُ ` b aﱪ ،1ﻭﺍﻟﻐﺮﺽ ﻣِﻦ ﻧ ْﻘ ِﻞ ﻗﻮﻝ ﺍﻟﻠﻘﺎﻧﻲ:
ﺍﻟﺘﻐﺎﻳﺮ. ﻓﺎﻷ ْﻭﻟﻰ :ﺗﺮ ُﻙ ﺍﻟﻮﺍﻭ ﻓﻲ :ﻭﻗﺎﻝ -ﻹﺷﻌﺎﺭﻩ ِ
َ
ﻭﺍﻋﻠﻢ :ﺃﻥ ﻓﻲ ﺑﻴﺎﻥ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ،ﻭ ُﻭﺟﻮﻫﻪِ ،ﻭﺇﻧﺰﺍﻟﻪ ،ﻭﺗﻔﻀﻴﻠﻪ ﻋﻠﻰ
ﺻﺪْﻕ ﺍﻟﻨﺒﻲ ،€ﻭﻛﻮﻧﻪِ ﺁﻳ ًﺔ ﺑﺎﻗﻴ ًﺔ ُﻣﺴﺘﻤ ﱠﺮﺓ ﻛﻼﻡ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ،ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ِ
ﺑﺴ ِﻄﻬﺎ؛ ﻓﻠﻴﺮﺍﺟﻊ ﺇﻟﻰ ﺍﻟ ُﻤﻄ ﱠﻮﻻﺕ.
ﻃﻮﻳﻞ ﻟﻴﺲ ﻫﺬﺍ ﻣﺤﻞ ْ
ﺛﻢ ﺃﻧﻪ ﻟﻤﺎ ﺫ َﻛﺮ ﻣﻦ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻳَﺠﺐ ﻟﻨﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺑﻴﺎﻥ
ﺃﻭﺻﺎﻓﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ﺫ َﻛﺮ ﻧﻘﻼ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎء :ﺃﻥ ﻣﻤﺎ ﻳ َ ِﺠﺐ ﻋﻠﻴﻨﺎ:
ﺍﻟﺘﻔﺼﻴﻠﻲ؛ ﻛﻤﺎ
ﱡ ُ
ﺍﻹﻳﻤﺎﻥ َﺼﻠِﻴﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ؛ ﻟﻴَﺘَﺤﻘﻖ
ﺗﻌﻠﱡﻢ ﻭﺗﻌﻠﻴﻢ ﺃﺳﻤﺎء ﺍﻷﻧﺒﻴﺎء ﺍﻟ ُﻤﻔ ﱠ
ﺠﺐ ﺗﺼﺪﻳﻖ ﺟﻤﻴﻊ ﺍﻷﻧﺒﻴﺎء ﺇﺟﻤﺎﻻ ،ﻓﻘﺎﻝ} :ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎء - {:ﻋﻄﻔﺎ ﻋﻠﻰ ﻳ ِ
ﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ ﺃﻥ ﻳُﻌﻠﱢ َﻢﻗﻮﻟﻪ ﻓﻲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ :ﺇﻧﻪ ﻳﺠﺐ ﺍﻫـ؛ ﺑﻌﺪ ﻗﻮﻟﻪ :ﺍﻋﻠﻢ }ﻳ ِ
ﺻﺒﻴﺎﻧ َﻪ{ -ﺑﺎﻟﻜﺴﺮ ﻭﻳُﻀﻢ -ﺟﻤﻊ ﺻﺒﻲ ،ﻭﻫﻮ ﺍﻟﻐﻼﻡ }ﻭﻧﺴﺎﺋَﻪ{ ﻭﻫﻲ :ﺑﺎﻟﻜﺴﺮ -
ﺟﻤﻊ ﺍﻟﻤﺮﺃﺓ ﻣِﻦ ﻏﻴﺮ ﻟﻔ ِﻈﻬﺎ }ﻭﺧﺪﺍ َﻣﻪ{ ﺟﻤﻊ ﺧﺎﺩﻡ }ﺃﺳﻤﺎ َء ﺍﻷﻧﺒﻴﺎء ُ ﻛﺎﻟﻨﺴﻮﺍﻥ،
ﺫﻛﺮ ُﻫﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ{ ﺃﻱ :ﺍﻟﻘﺮﺁﻥ ،ﻭﻛﺬﻟﻚ ﺃﺳﻤﺎء ﺍﻟﻤﻼﺋﻜ ِﺔ؛ ﺍﻟﺬﻳﻦ َ
ﺇﺫ ﻻ ﻓ َْﺮﻕَ ﺑﻴﻨ َ ُﻬﻢ ﻭﺑﻴﻦ ﺍﻷﻧﺒﻴﺎء ﻓﻲ ﺍﻹﻳﻤﺎﻥ ،ﻓﻤﻦ ﻋﺮﻑ ﻣﻨﻬﻢ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻛﺠﺒﺮﺍﺋﻴﻞ،
ﻭﻣﻴﻜﺎﺋﻴﻞ ،ﻭﺇﺳﺮﺍﻓﻴﻞ ﻳ ِﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻢ ﺗﻔﺼﻴﻼ ،ﻭﺑﺎﻹﺟﻤﺎﻝ ﻳ ِﺠﺐ ﺇﺟﻤﺎﻻ،
ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ :ﺍﻵﻳﺔ .21 }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 180
ﺣﺘﻰ ﻳﺆﻣﻨﻮﺍ ﺑﻬﻢ ﺗﻔﺼﻴﻼ ،ﻭﻳﺼﺪﻗﻮﺍ ﺑﺠﻤﻴﻌﻬﻢ ،ﻭﻻ ﻳﻈﻨﻮﺍ :ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ
ﺍﻹﻳﻤﺎﻥ ﺑﻤﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﻂ ،ﻓﺈﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻴﻊ ﺍﻷﻧﺒﻴﺎء -ﺳﻮﺍء
ﺫﻛﺮ ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻟﻢ ﻳﺬﻛﺮ -ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ،ﻓﻤﻦ ﺫﻛﺮﻩ ﻓﻴﻪ
ﺑﺎﺳﻤﻪ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﺗﻔﺼﻴﻼ ،ﻭﻣﻦ ﻟﻢ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻳﺠﺐ
ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﺇﺟﻤﺎﻻ؛ ﺍﻧﺘﻬﻰ ﻋﺒﺎﺭﺓ ﺍﻟﺮﻭﻣﻲ.
ﻭﻫﻮ ﻇﺎﻫﺮ }ﺣﺘﻰ ﻳﺆﻣِﻨﻮﺍ ﺑﻬﻢ ﺗﻔﺼﻴﻼ ،ﻭﻳُﺼ ﱢﺪﻗﻮﺍ ﺑﺠﻤﻴﻌﻬﻢ{ ﻓﻴﻤﺎ ﺟﺎﺅﺍ ﺑﻪ }ﻭ{ﺣﺘﻰ
ﺍﻻﻳﻤﺎﻥ ﺑﻤﺤﻤﺪ €ﻓﻘﻂ ،ﻓﺈﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺠﻤﻴﻊ ُ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ
َ }ﻻ ﻳﻈﻨﻮﺍ :ﺃﻥ
ﺍﻷﻧﺒﻴﺎء{ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﺑﺄﻧﻬﻢ ﻣﻌﺼﻮﻣﻮﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ،ﻭﺃﻧﻬﻢ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ،
ﺠﺐ ﻭﺃﻥ ُﺭ ُﺳﻠﻬﻢ ﻣﺒﻌﻮﺛﻮﻥ ﺇﻟﻰ ﺍﻟﺨﻠﻖ ﺑﺎﻟﺤﻖ ﻣﺆﻳﱠﺪِﻳﻦ ﺑﺎﻟﻤﻌﺠﺰﺍﺕ ﻟﻬﺪﺍﻳﺘِﻬﻢ ،ﻭﺃﻧﻪ ﻳ ِ
ﺑﻌﻀﻬﻢ ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ ،ﻭﺃﻥ ﺃﻓﻀﻠَ ُﻬﻢ ﻧﺒﻴﻨﺎ } €ﺳﻮﺍ ٌء{ ﺍﺣﺘﺮﺍ ُﻣﻬﻢ ﺟﻤﻴﻌﺎ ،ﻭﺃﻥ َ
ﻒ{ ﺟﺰﻣﺎ }ﻓﻤﻦ ﺍﺳﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻟﻢ ﻳُﺬﻛَﺮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻤﻜ ﱠﻠ ِ
ﻣﻨﻬﻢ َﻣﻦ } ُﺫﻛﺮ ُ
ﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﺗﻔﺼﻴﻼ ،ﻭﻣﻦ ﻟﻢ َﺫ َﻛ َﺮﻩ{ ﺍﷲ ﺗﻌﺎﻟﻰ }ﻓﻴﻪ ﺑﺎﺳﻤﻪ{ ﻭﻫﻢ َﻣﻦ ﺳﻴﺄﺗﻲ }ﻳ ِ
ﻳَﺬ ُﻛﺮ ِ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﺳ َﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻳَﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﺇﺟﻤﺎﻻ ،ﺍﻧﺘﻬﻰ ﻋﺒﺎﺭﺓ ﺍﻟﺮﻭﻣﻲ{.
ﺍﻟﻮﺍﺣﺪﻱ 1ﻓﻲ ﺗﻔﺴﻴﺮﻩ )ﺍﻟﻮﺳﻴﻂ( :ﻗﺎﻝ ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﱡ ﻭﺑﻤﺜﻠﻪِ ﺻ ﱠﺮﺡ
ﺗﻌﺎﻟﻰ :ﱫ7 6 5 4 3ﱪ ﺍﻵﻳ َﺔ ،2ﻗﺎﻝ ﺍﻟﺤﺴﻦَ :ﻋﻠﱢﻤﻮﺍ ﺃﻭﻻﺩﻛﻢ ﻭﺃﻫﺎﻟﻴَ ُﻜﻢ
ﻭﺧ َﺪﻣﻜﻢ ﺃﺳﻤﺎء ﺍﻷﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﺇﻟﻰ ﺁﺧﺮ ﻣﺎ ﺗ َ َﻘ ﱠﺪﻡ .ﻭﻗﺎﻝ ﻓﻲ
َ
)ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ(َ :ﺩ ﱠﻝ ﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺣﺪﻳﺚ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﻞ
ﻋﻠﻰ ﺍﻻﻛﺘﻔﺎء ﺑﺬﻟﻚ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺑﻬﻢ ﻣﻦ ﻏﻴﺮ ﺗﻔﺼﻴﻞ ،ﺇﻻ ﻣﻦ ﺛ َﺒَﺘﺖ ﺗﺴﻤﻴﺘﻪ؛
ﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﻟﺘﻌﻴﻴﻦ؛ ﺍﻧﺘﻬﻰ. ﻓﻴ ِ
ﻫﻮ :ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺘﻮﻳﺔ ،ﺃﺑﻮ ﺍﻟﺤﺴﻦ ،ﺍﻟﻮﺍﺣﺪﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ }{1
ﺍﻟﺸﺎﻓﻌﻲ ،ﺇﻣﺎﻡ ﻋﻠﻤﺎء ﺍﻟﺘﺄﻭﻳﻞ ،ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﺘﺠﺎﺭ .ﻭﺍﻟﻮﺍﺣﺪﻱ ﻧﺴﺒﺔ ﺇﻟﻰ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺍﻟﺪﻳﻞ ﺍﺑﻦ
ﻣﻬﺮﺓ .ﺃﺻﻠﻪ ﻣﻦ ﺳﺎﻭﺓ }ﺑﻴﻦ ﺍﻟﺮﻱ ﻭﻫﻤﺬﺍﻥ{ .ﻟﺰﻡ ﺍﻷﺳﺘﺎﺫ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﺍﻟﺜﻌﻠﺒﻲ ،ﻭﺃﻛﺜﺮ ﻋﻨﻪ،
ﻭﺃﺧﺬ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟ ُﻘ ُﻬﻨﺪُﺯﻱ ﺍﻟﻀﺮﻳﺮ .ﺻﻨﻒ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﺜﻼﺛﺔ) :ﺍﻟﺒﺴﻴﻂ( ﻭ
)ﺍﻟﻮﺳﻴﻂ( ﻭ )ﺍﻟﻮﺟﻴﺰ( ،ﻭﺑﺘﻠﻚ ﺍﻷﺳﻤﺎء ﺳﻤﻰ ﺍﻟﻐﺰﺍﻟﻲ ﺗﻮﺍﻟﻴﻔﻪ ﺍﻟﺜﻼﺛﺔ ﻓﻲ ﺍﻟﻔﻘﻪ .ﻭﻟﻪ ﺃﻳﻀﺎ:
)ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ() ،ﺍﻟﺘﺤﺒﻴﺮ ﻓﻲ ﺍﻷﺳﻤﺎء ﺍﻟﺤﺴﻨﻰ() ،ﺍﻟﻤﻐﺎﺯﻱ() ،ﺗﻔﺴﻴﺮ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ() ،ﻧﻔﻲ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺸﺮﻳﻒ( .ﺗﻮﻓﻲ ﺳﻨﺔ 468ﻫـ ﺑﻨﻴﺴﺎﺑﻮﺭ.
ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ .136 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
181
ﻭﻫﻢ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻤﻔﺴﺮﻳﻦ :ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ،ﺃﻭﻟﻬﻢ :ﺁﺩﻡ،
ﻭﺇﺩﺭﻳﺲ ،ﻭﻧﻮﺡ ،ﻭﻫﻮﺩ ،ﻭﺻﺎﻟﺢ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺇﺳﻤﺎﻋﻴﻞ ،ﻭﺇﺳﺤﻖ،
ﻭﻳﻌﻘﻮﺏ ،ﻭﻳﻮﺳﻒ ،ﻭﻟﻮﻁ ،ﻭﻣﻮﺳﻰ ،ﻭﻫﺎﺭﻭﻥ ،ﻭﺷﻌﻴﺐ ،ﻭﺯﻛﺮﻳﺎ،
ﻭﻳﺤﻴﻰ ،ﻭﻋﻴﺴﻰ ،ﻭﺩﺍﻭﺩ ،ﻭﺳﻠﻴﻤﺎﻥ ،ﻭﺇﻟﻴﺎﺱ ،ﻭﺃﻟﻴﺴﻊ ،ﻭﺫﺍ ﺍﻟﻜﻔﻞ،
ﻭﺃﻳﻮﺏ ،ﻭﻳﻮﻧﺲ ،ﻭﻣﺤﻤﺪ ،ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺫﻭ ﺍﻟﻘﺮﻧﻴﻦ ،ﻭﻋﺰﻳﺮ،
ﻭﻟﻘﻤﺎﻥ ،ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻨﺒﻮﺓ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ......................
ﺑﻌﺾ ﺍﻟﻤﻔﺴﺮﻳﻦ{:
}ﻭﻫﻢ{ ﺃﻱ :ﺍﻷﻧﺒﻴﺎء ﺍﻟﻤﺬﻛﻮﺭﻭﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ }ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ُ
-ﺇﺷﺎﺭ ًﺓ ﺇﻟﻰ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻮﺍﻗِﻊ ﺑﻴﻦ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻓﻲ ﺇﻟﻴﺎﺱ ﺑﺄﻧﻪ :ﺇﺩﺭﻳﺲ ،ﻭﻓﻲ
ﻧﺒﻲ } -ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ{ ﻧﺒﻴﺎ }ﺃﻭﻟﻬﻢ :ﺁﺩ ُﻡ ،ﻭﺇﺩﺭﻳﺲ{ ﻏﻴﺮ ﱟ
ﺫﺍ ﺍﻟﻜﻔﻞ ﺑﺄﻧﻪُ :
ﻋﻄﻒ ﻋﻠﻰ ُﺟﻤﻠ ِﺔ ﺃﻭﻟﻬﻢ ﺁﺩﻡ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻤﺒﺘﺪﺃ ﺃﻱ :ﻭﺛﺎﻧﻴﻬﻢ ،ﻻ ﻋﻠﻰ َ
ﺁﺩﻡ؛ ﺇﺫ ٌ
ﺍﻷﻭ ُﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻭﺍﺣﺪﺍ }ﻭ{ﻛﺬﻟﻚ} :ﻧﻮﺡ ،ﻭﻫﻮﺩ ،ﻭﺻﺎﻟﺢ ،ﻭﺇﺑﺮﺍﻫﻴﻢ،
ﻭﺇﺳﻤﺎﻋﻴﻞ ،ﻭﺇﺳﺤﻖ ،ﻭﻳﻌﻘﻮﺏ ،ﻭﻳﻮﺳﻒ ،ﻭﻟﻮﻁ ،ﻭﻣﻮﺳﻰ ،ﻭﻫﺎﺭﻭﻥ،
ﻭﺷﻌﻴﺐ ،ﻭﺯﻛﺮﻳﺎ ،ﻭﻳﺤﻴﻰ ،ﻭﻋﻴﺴﻰ ،ﻭﺩﺍﻭﺩ ،ﻭﺳﻠﻴﻤﺎﻥ ،ﻭﺇﻟﻴﺎﺱ،
ﻆ ﺍﻟﻘﺮﺁﻥ }ﻭﺃﻳﻮﺏ ،ﻭﻳﻮﻧﺲ، ﻭﺍﻟﻴَ َﺴﻊ ،ﻭﺫﺍ ﺍﻟﻜﻔﻞ{ ﻟﻢ ﻳَﻘﻞ :ﺫﻭ ﺍﺗﺒﺎ ًﻋﺎ ﻟﻠَ ْﻔ ِ
ﻈﻬ ُﺮ ﻟﻠﺘﺮﺗﻴﺐ ﻛﺬﻟﻚ ﻭﺟﻪ }ﻭﺫﻭ ﺍﻟﻘﺮﻧﻴﻦ، ﻭﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ{ ﻻ ﻳ َ َ
ﻭﻋﺰﻳْﺮ ،ﻭﻟﻘﻤﺎﻥ{ ﻭﻛﻮ ُﻥ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎء ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺫﻛِﺮ ﻣﺒﻨﻲ ُ
ﺑﻨﺒﻮﺓ ﻫﺬﻩ{ ﺍﻷ ْﻭﻟﻰ ﻫﺆﻻء }ﺍﻟﺜﻼﺛﺔ{ ﻓﺈﻧﻬﻢ ﺍﺧﺘﻠَﻔﻮﺍ ﻓﻴﻬﻢ.}ﻋﻠﻰ ﺍﻟﻘﻮﻝ ّ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 182
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ﺃﻣﺎ ﺫﻭ ﺍﻟﻘﺮﻧﻴﻦ -ﻓﻘﺎﻝ ﻣﺠﺎﻫﺪ :1ﺃﻧﻪ ﻛﺎﻥ ﻧﺒﻴﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ
ﺃﺣﺐ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﺄﺣﺒ ﱠ ُﻪ ﺍﷲ ﺗﻌﺎﻟﻰ،
ﱠ ،2ﻭﻋﻦ ﻋﻠﻲ ÷ :ﺃﻧﻪ ﻛﺎﻥ ﻋﺒﺪﺍ ﺻﺎﻟﺤﺎ،
ﺳ ﱢﻤ َﻲ ﺑﻪ؛ ﻷﻧﻪ ﻣﻠﻚ ﺍﻟﻤﺸﺮﻕ ﻭﺍﻟﻤﻐﺮﺏ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ! " % $ #ﱪ ﺍﻵﻳﺔ.3
ﻓﺄﻛﺜﺮ ﺍﻷﻗﺎﻭﻳﻞ ﻓﻴﻪ :ﺃﻧﻪ ﻛﺎﻥ ﺣﻜﻴﻤﺎ ﻭﻟﻢ ﻳﻜﻦ ﻧﺒﻴﺎ ،ﻭﻗﺎﻝ
ُ ﻭﺃﻣﺎ ﻟﻘﻤﺎﻥ -
ﺃﻟﻒ
ﺃﺧﺖ ﺃﻳﻮﺏ ،ﻭﻋﺎﺵ َ ِ ﻋﻜﺮﻣﺔ 4ﱠ
ﻭﺍﻟﺸﻌﺒﻲ :5ﻛﺎﻥ ﻧﺒﻴﺎ ،ﻭﻫﻮ 6ﺍﺑﻦ ﺑﺎﻋﻮﺭﺍ ﺍﺑﻦ
ﻫﻮ :ﻣﺠﺎﻫﺪ ﺑﻦ َﺟﺒْﺮ ،ﺃﺑﻮ ﺍﻟﺤﺠﺎﺝ ،ﺍﻟﻤﻜﻲ ،ﻣﻮﻟﻰ ﺑﻨﻲ ﻣﺨﺰﻭﻡ ،ﺗﺎﺑﻌﻲ ،ﻣﻔﺴﺮ ﻣﻦ ﺃﻫﻞ }{1
ﻣﻜﺔ ،ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺄﻛﺜﺮ ﻭﺃﻃﺎﺏ ،ﻭﻋﻨﻪ ﺃﺧﺬ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﺘﻔﺴﻴﺮ ،ﻭﺍﻟﻔﻘﻪ ،ﻗﺮﺃ
ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻳﻘﻒ ﻋﻨﺪ ﻛﻞ ﺁﻳﺔ ﻳﺴﺄﻟﻪ :ﻓﻴﻢ ﻧﺰﻟﺖ ﻭﻛﻴﻒ ﻛﺎﻧﺖ؟ ﻭﻋﻦ ﺃﺑﻲ
ﻫﺮﻳﺮﺓ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ،ﻭﻋﻦ
ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ،ﻭﻋﺪﺓ .ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺜﻮﺭﻱ :ﺧﺬﻭﺍ ﺍﻟﺘﻔﺴﻴﺮ ﻣﻦ ﺃﺭﺑﻌﺔ :ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ،
ﻭﻣﺠﺎﻫﺪ ،ﻭﻋﻜﺮﻣﺔ ،ﻭﺍﻟﻀﺤﺎﻙ .ﻭﻟﺪ ﺳﻨﺔ 21ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 104ﻫـ ﻭﻫﻮ ﺳﺎﺟﺪ.
ﻫﻮ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ،ﺍﻟﻌﺪﻭﻱ ﺍﻟﻘﺮﺷﻲ ،ﺻﺎﺣﺐ }{2
ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﺍﺑﻦ ﻭﺯﻳﺮﻩ ،ﻧﺸﺄ ﻓﻲ ﺍﻹﺳﻼﻡ ،ﻭﻫﺎﺟﺮ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻣﻊ ﺃﺑﻴﻪ ،ﻭﺷﻬﺪ ﻓﺘﺢ
ﻣﻜﺔ .ﺃﻓﺘﻰ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻹﺳﻼﻡ ﺳﺘﻴﻦ ﺳﻨﺔ .ﻭﻫﻮ ﺷﻘﻴﻖ ﺣﻔﺼﺔ ،ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ €ﻷﻡ
ﺻﺎﻟِﺢ ،ﻟ َ ْﻮ َﻛﺎ َﻥ ﻳَﻘُﻮ ُﻡ ﻣ ِ َﻦ ﺍﻟﻠﻴْﻞ( ﻓﻤﺎ ﺗﺮﻙ ﺑﻌﺪﻫﺎ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺣﻔﺼﺔ) :ﺇ ﱠﻥ َ
ﺃﺧﺎ َﻙ َﻋﺒْﺪ ﺍﷲ َﺭ ُﺟ ٌﻞ َ
ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ .ﻟﻪ ﻓﻲ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ 2630ﺣﺪﻳﺜﺎ .ﻭﻟﺪ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﺑﻌﺎﻣﻴﻦ ،ﻭﻛﻒ ﺑﺼﺮﻩ ﻓﻲ
ﺁﺧﺮ ﺣﻴﺎﺗﻪ .ﻭﺑﻠﻎ ﺃﺭﺑﻌﺎً ﻭﺛﻤﺎﻧﻴﻦ ﺳﻨﺔ .ﻭﺗﻮﻓﻲ ﺳﻨﺔ 73ﻫـ ،ﻭﻫﻮ ﺁﺧﺮ ﻣﻦ ﺗﻮﻓﻲ ﺑﻤﻜﺔ ﻣﻦ
ﺍﻟﺼﺤﺎﺑﺔ .ﻗﻴﻞ :ﺇﻧﻪ ﻗﺪﻡ ﺣﺎﺟﺎ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺍﻟﺤﺠﺎﺝ ﻭﻗﺪ ﺃﺻﺎﺑﻪ ﺯﺝ ﺭﻣﺢ ،ﻓﻘﺎﻝ :ﻣﻦ
ﺃﺻﺎﺑﻚ؟ ﻗﺎﻝ :ﺃﺻﺎﺑﻨﻲ ﻣﻦ ﺃﻣﺮ ﻧﻤﻮﻩ ﺑﺤﻤﻞ ﺍﻟﺴﻼﻡ ﻓﻲ ﻣﻜﺎﻥ ﻻ ﻳﺤﻞ ﻓﻴﻪ ﺣﻤﻠﻪ.
ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ :ﺍﻵﻳﺔ .84 }{3
ﻫﻮ :ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺮﺑﺮﻱ ﺍﻷﺻﻞ ،ﺍﻟﻤﺪﻧﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ،ﻣﻮﻟﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ }{4
ﻋﺒﺎﺱ ،ﺗﺎﺑﻌﻲ ،ﻛﺎﻥ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﻤﻐﺎﺯﻱ ،ﻃﺎﻑ ﺍﻟﺒﻠﺪﺍﻥ ،ﻭﺭﻭﻱ ﻋﻨﻪ
ﺯﻫﺎء ﺛﻼﺛﻤﺎﺋﺔ ﺭﺟﻞ ،ﻣﻨﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﻴﻦ ﺗﺎﺑﻌﻴﺎ .ﻭﺫﻫﺐ ﺇﻟﻰ ﻧﺠﺪ ﺍﻟﺤﺮﻭﺭﻱ ،ﻓﺄﻗﺎﻡ
ﻋﻨﺪ ﺳﺘﺔ ﺃﺷﻬﺮ ،ﺛﻢ ﻛﺎﻥ ﻳﺤﺪﺙ ﺑﺮﺃﻱ ﻧﺠﺪﺓ .ﻭﺧﺮﺝ ﺇﻟﻰ ﺑﻼﺩ ﺍﻟﻤﻐﺮﺏ ،ﻓﺄﺧﺬ ﻋﻨﻪ ﺃﻫﻠﻬﺎ
ﺭﺃﻱ )ﺍﻟﺼﻔﺮﻳﺔ( ،ﻭﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ،ﻓﻄﻠﺒﻪ ﺃﻣﻴﺮﻫﺎ ،ﻓﺘﻐﻴﺐ ﻋﻨﻪ ﺣﺘﻰ ﻣﺎﺕ .ﻭﻟﺪ ﺳﻨﺔ
25ﻫـ ،ﺗﻮﻓﻲ ﺳﻨﺔ 105ﻫـ ﺑﺎﻟﻤﺪﻳﻨﺔ.
ﺍﻟﺸﻌﺒﻲ ﺍﻟﻜﻮﻓﻲ ،ﺭﺍﻭﻳﺔ ﻣﻦ ﻫﻮ :ﻋﺎﻣﺮ ﺑﻦ ﺷﺮﺍﺣﻴﻞ ﺑﻦ ﻋﺒﺪ ﺑﻦ ﺫﻱ ﻛﺒﺎﺭ ،ﺃﺑﻮ ﻋﻤﺮﻭ ،ﱠ }{5
ﺍﻟﺘﺎﺑﻌﻴﻦ ،ﻳﻀﺮﺏ ﺍﻟﻤﺜﻞ ﺑﺤﻔﻈﻪ ،ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎ ﺷﺎﻋﺮﺍ .ﺍﺗﺼﻞ ﺑﻌﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ،ﻓﻜﺎﻥ
ﻧﺪﻳﻤﻪ ﻭﺳﻤﻴﺮﻩ ﻭﺭﺳﻮﻟﻪ ﺇﻟﻰ ﻣﻠﻚ ﺍﻟﺮﻭﻡ .ﻭﺳﺌﻞ ﻋﻤﺎ ﺑﻠﻎ ﺇﻟﻴﻪ ﺣﻔﻈﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﻛﺘﺒﺖ
ﺳﻮﺩﺍء ﻓﻲ ﺑﻴﻀﺎء ،ﻭﻻ ﺣﺪﺛﻨﻲ ﺭﺟﻞ ﺑﺤﺪﻳﺚ ﺇﻻ ﺣﻔﻈﺘﻪ .ﺭﻭﻱ ﻋﻦ ﻣﺎﺋﺔ ﻭﺧﻤﺴﻴﻦ ﻣﻦ
ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻮ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺜﻘﺎﺕ ،ﺍﺳﺘﻘﻀﺎﻩ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ .ﻭﻟﺪ ﺳﻨﺔ 19
ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 103ﻫـ.
ﺃﻱ :ﻟﻘﻤﺎﻥ* . }{6
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
183
ﻭﻋﺪﺩ ﺍﻷﻧﺒﻴﺎء :ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎ ،ﻭﻋﺪﺩ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻣﻨﻬﻢ:
ﺛﻼﺛﻤﺎﺋﺔ ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮ ،ﻭﻗﻴﻞ :ﺛﻼﺛﺔ ﻋﺸﺮ .ﻭﺃﻓﻀﻠﻬﻢ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ:
ﺇﺑﺮﺍﻫﻴﻢ ،ﺛﻢ ﻣﻮﺳﻰ ،ﺛﻢ ﻋﻴﺴﻰ ،ﺛﻢ ﻧﻮﺡ ،ﺛﻢ ﺁﺩﻡ...............
ﻭﺃﺧﺬ ﻣﻨﻪ ﺍﻟﻌﻠﻢ ،ﻭﻗﺺ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﺑﻘﻮﻟﻪ :ﱫ7 6
ﻭﺃﺩﺭﻙ ﺩﺍﻭﺩ َ
َ
ٍ
ﺳﻨﺔ،
8ﱪ ﺍﻵﻳ َﺔ ،1ﻭﻓﻲ )ﻧﻈﻢ ﺍﻟﻌﻘﻴﺪﺓ(:2
ﺟﺪﺍﻝ َ
ﻓﺎﺣﺬ ْﺭ ﻋﻦ ِ ﻛﺬﺍ ﺍﻟﻠﻘﻤﺎﻥ ﻭﺫﻭ ﺍﻟﻘﺮﻧﻴﻦ ﻟﻢ ﻳُ ْﻌ َﺮﻑ ﻧﺒﻴﺎ
ﻭﺃﻣﺎ ﻋﺰﻳﺮ -ﻓﻠﻢ ﺃﺭ َﻣﻦ ﺻﺮﺡ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻴﻪ؛ ﺇﻻ ﻣﺎ َﺣﻜﻰ
ﺧﺒﺮﻩ
ُ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ﺑﺄﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﱫo n mﱪ ،3ﻗﺎﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ:
ﻧﺒﻲ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺍﺑﻦ ﷲ ﺗﻌﺎﻟﻰ ﱞ
ﻋﺰﻳﺮ ﺍﻟﺬﻱ ﻫﻮ ُ
ُ ﻣﺤﺬﻭﻑ ﺃﻱ:
ﺃﻟﻒ ﻭﺃﺭﺑﻌ ٌﺔ ﻭﻋﺸﺮﻭﻥ ٍ }ﻭﻋﺪﺩ ﺍﻷﻧﺒﻴﺎء{ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ} :ﻣﺎﺋ ُﺔ
ﺃﻟﻔﺎ{ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﻧﻲ ﻓﻲ )ﺍﻟﻴﻮﺍﻗﻴﺖ( :4ﻭﻻ ﺑُﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻓﻲ
ﺍﻷﻭﻟﻴﺎء ﻓﻲ ﻛﻞ ﻋﺼﺮ ،ﻭﻗﺪ ﻳَﺰﻳﺪﻭﻥ؛ ﺍﻧﺘﻬﻰ }ﻭﻋﺪﺩ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻣﻨﻬﻢ :ﺛﻼﺛُﻤﺎﺋﺔ
ﻭﺃﺭﺑﻌ َﺔ ﻋﺸﺮ{ ﻋﺪ ُﺩ ﺃﻫ ِﻞ ﺑﺪ ٍﺭ }ﻭﻗﻴﻞ :ﺛﻼﺛﺔ ﻋﺸﺮ{ ﻭﺍﻷ ْﻭﻟﻰ ﻋﺪ ُﻡ َ
ﺍﻟﺤ ْﺼﺮ ﻓﻲ
ﻋﺪﺩٍ ُﻣﻌﻴ ﱠ ٍﻦ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺎﻝ :ﱫ& ' ( ) * - , +ﱪ،5
ﻭﺧﺮﻭﺝ َﻣﻦ ﻫﻮ ﻣﻨﻬﻢ ﻋﻨﻬﻢ }ﻭﺃﻓﻀﻠُ ُﻬﻢ ُ ﺆﻣ ُﻦ ﺩﺧﻮ ُﻝ َﻣﻦ ﻟﻴﺲ ﻣﻨﻬﻢ ﻓﻴﻬﻢ،
ﻓﻼ ﻳ ُ َ
ﺍﻟﻌ ْﺰﻡ ﻣﻨﻬﻢ ،ﻭﻣِﻦ ﺑﻌﺪ ﻧﺒﻴﱢﻨﺎ ﻣﺤﻤﺪ{ - €ﻭﺃﻣﺎ ﺃﻓﻀﻠﻴﺘﻪ ﻓﻘﺪ ﺳﺒﻘﺖ -ﺃُﻭﻟﻮﺍ َ
ﻛﻠﻴﻢ ﺍﷲ }ﻣﻮﺳﻰ، ُ ﺃُﻭﻟﻲ ﺍﻟﻌﺰﻡ :ﺳﻴﺪُﻫﻢ ﺃﺑﻮﻧﺎ }ﺇﺑﺮﺍﻫﻴﻢ{ ﺍﻟﺨﻠﻴﻞ }ﺛﻢ{ ﺑﻌﺪﻩ
ﻧﺠﻲ ﺍﷲ ﺃﺑﻮﻧﺎ }ﺁﺩﻡ{
ﱡ ﺛﻢ{ ﺭﻭﺡ ﺍﷲ }ﻋﻴﺴﻰ ،ﺛﻢ{ ﺷﻴﺦ ﺍﻟﻤﺮﺳﻠﻴﻦ }ﻧﻮﺡ ،ﺛﻢ{
ﺻﻠﻮﺍﺕ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ.
ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ :ﺍﻵﻳﺔ .13 }{1
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺑﺪء ﺍﻷﻣﺎﻟﻲ( ،ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻔﺮﻏﺎﻧﻲ ﺍﻟﺤﻨﻔﻲ. }{2
ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ :ﺍﻵﻳﺔ .30 }{3
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﻟﺠﻮﺍﻫﺮ ﻓﻲ ﺑﻴﺎﻥ ﻋﻘﺎﺋﺪ ﺍﻟﻜﺒﺎﺋﺮ( ،ﻟﻺﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﻧﻲ. }{4
ﺳﻮﺭﺓ ﻏﺎﻓﺮ :ﺍﻵﻳﺔ .78 }{5
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 184
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎء............................:
ﺽﻭﻟﻤﺎ ﻓﺮﻍ ﺍﻟﻤﺼﻨﻒ ﻣﻦ ﺫﻛﺮ ﻓﻀ ِﻞ ﻧﺒﻴﻨﺎ €ﻣﻊ ﻣﺎ ﻳَﺘَﻌﻠﻖ ﺑﺄﺣﻮﺍﻟﻪ ﻭﺗَﻌ ﱡﺮ ٍ
ﺕ ﺑﻴﻨ ُﻬﻢ، ﻓﻀﻞ ﺍﻟﺨﻠﻔﺎء ﺍﻷﺭﺑﻌﺔ ﻭﺍﻟﺘﻔﺎ ُﻭ َ
َ ﻟﺘﻔﺎ ُﻭ ِ
ﺕ ﻣﺎ ﺑﻴﻦ ﺍﻷﻧﺒﻴﺎء؛ ﺃﺭﺍﺩ ﺃﻥ ﻳُﺒﻴﱢ َﻦ
ُ
ﺍﻷﻓﻀﻞ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎء{: ﻓﻘﺎﻝ} :ﺛﻢ
ﺍﻋﻠﻢ :ﺃﻥ ﻣﻤﺎ ﻳَﺠﺐ ﺍﻻﻋﺘﻘﺎ ُﺩ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ :ﺃﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
ﺁﻣﻨﻮﺍ ﺑﻪ ﻭﺻ ِﺤﺒﻮﻩ ۊﻟﻮ ﻗﻠﻴﻼ -ﺃﻓﻀﻞ ﻣﻦ ﻏﻴﺮِﻫﻢ؛ ﻣﻦ ﺟﻤﻴﻊ - €ﻭﻫﻢ ﺍﻟﺬﻳﻦ َ
ﻣﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ ۊﺇﻥ ﻛﺎﻧﺖ ﺃﻫﻞ ﺍﻟﻘﺮﻭﻥ ﺇﻻ ﺍﻷﻧﺒﻴﺎء ،ﻟﻸﺣﺎﺩﻳﺚ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﺒﺎﻟﻐﺔ َ
ﺃﺻ َﺤﺎﺑِﻲ ،ﻓ ََﻮﺍﻟ ﱠ ِﺬﻱ ﻧ َ ْﻔ ِﺴﻲ ﺑِﻴَ ِﺪﻩ ِ ﻟ َ ْﻮ ﺃ ﱠﻥ ﺗَﻔﺎﺻﻴﻠُﻬﺎ ﺁﺣﺎﺩﺍ ﻛﺤﺪﻳﺚ) :ﻻ ﺗ َ ُﺴﺒﱡﻮﺍ ْ
)ﺧﻴْ ُﺮ
ﻭﺣﺪﻳﺚَ : ِ ﺼﻴ َﻔ ُﻪ(، ﺃ َ َﺣ َﺪﻛ ُْﻢ ﺃَﻧْﻔ ََﻖ ﻣِﺜ َْﻞ ﺃ ُ ُﺣ ٍﺪ َﺫ َﻫﺒﺎ َﻣﺎ ﺃ َ ْﺩ َﺭﻙَ ُﻣ ﱠﺪ ﺃ َ َﺣ ِﺪ ِﻫ ْﻢ َﻭﻻ ﻧ َ ِ
ً
ﺃﺻ َﺤﺎﺑِﻲ ﺎﺭ ْ ﻳﻦ ﻳَﻠُﻮﻧ َ ُﻬ ْﻢ( ،ﻭﺣﺪﻳﺚ) :ﺇ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ ﺍﺧْ ﺘَ َ
1
ﱠﺎﺱ ﻗ َْﺮﻧِﻲ ،ﺛ ُ ﱠﻢ ﺍﻟ ﱠ ِﺬ َ ﺍﻟﻨ ِ
ﻠﻴﻦ( ،2ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟ ُﻤﺼ ﱢﺮﺣﺔ ﻴﻦ َﻭﺍﻟْ ُﻤ ْﺮ َﺳ َ ﻴﻦ ِﺳ َﻮﻯ ﺍﻟﻨﱠﺒِﻴﱢ َ َﻋﻠَﻰ ﺍﻟْ َﻌﺎﻟ َ ِﻤ َ
ﺷﺮﻑ ﺛﻨﺎ ُء ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ٍ ﺑﻔﻀﺎﺋﻠِﻬﻢ ﺍﻟ ُﻤﻨْﺒِﺌَ ِﺔ ﻋﻦ ﻣﻨﺎﻗﺒﻬﻢ ،ﻭﻳﻜﻔﻴﻬﻢ ﺷﺮﻓًﺎ ﺃﻱﱠ
ﻋﻈﻴﻤﺎ.
ً ﻭﺃﺟﺮﺍ
ً ﻭﻭ ْﻋ ُﺪ ُﻫﻢ ﻣﻐﻔﺮ ًﺓ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺜﻴﺮﺓ ،ﻭﺭِﺿﺎ ُﻩ ﻋﻨﻬﻢَ ،
ﻭﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ، ﱠ ﻭﺇﻥ ﻣﻤﺎ ﻳَﺠﺐ ﺃﻳﻀﺎ :ﺗﺰﻛﻴَﺘﻬﻢ ،ﻭﺗﻌﺪﻳﻠ َ ُﻬﻢ،
ﻧﻘﺺ ،ﻭﻣﻌﺎﺫ ﺍﷲ ٍ ﻭﺍﻟﺜﻨﺎء ﻋﻠﻴﻬﻢ ،ﻭﺗَﺒْﺮِﺋﺘَ ُﻬﻢ ﻋﻦ ﻛﻞ
َ ﻭﺍﻹﻣﺴﺎ َﻙ ﻋﻤﺎ َﺷ َﺠ َﺮ ﺑﻴﻨ َ ُﻬﻢ،
ﺷﺎﺋﺒﺔ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟﻨﻘﺺ ﻓﻴﻬﻢ؛ ﺇﺫ ﻟﻢ ﻳَﺨﺘَﺮِ ﺍﷲ ﺗﻌﺎﻟﻰ ِﻷﻛ َْﻤ ِ
ﻞ ٍ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﺃ ْﺩﻧﻰ
ﻓﺮﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻢ. ِ ﺃﻧﺒﻴﺎﺋﻪِ ﺇﻻ َ
ﺃﻛﻤ َﻞ َﻣ ْﻦ َﻋﺪﺍ ُﻫﻢ ﻣﻦ ﺑﻘﻴﺔ ﺍﻷﻣﻢَ ،
ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ :ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺑﻮ ﺑﻜﺮ ،ﻓﻌﻤﺮ، َ ﻭﺇﻥ ﻣﻤﺎ
ﺒﺸﺮﻳﻦ؛ ﻭﺳﻴﺄﺗﻲ ﺗﻔﺼﻴﻠﻬﻢ ،ﻓﺄ ْﻫﻞ ﺑ َ ْﺪ ٍﺭ، ﺍﻟﻌﺸﺮﺓ ﺍﻟ ُﻤ ﱠ
ﻓﻌﺜﻤﺎ ُﻥ ،ﻓﻌﻠﻲ ،ﻓﺒﻘﻴ ُﺔ َ
ﺑﺎﻟﺤﺪﻳْﺒِﻴﱠﺔ ،ﻓﺒﺎﻗﻲ ﺍﻟﺼﺤﺎﺑﺔ.
ﺃﺣﺪ ،ﻓﺄﻫﻞ ﺑَﻴْ َﻌ ُﺔ ﺍﻟﺮﺿﻮﺍﻥ ُ
ﻓﺄﻫﻞ ُ
ﻳﻦ ﻳَﻠُﻮﻧ َ ُﻬ ْﻢ«. ﻳﻦ ﻳَﻠُﻮﻧ َ ُﻬ ْﻢ ،ﺛ ُ ﱠﻢ ﺍﻟ ﱠ ِﺬ َﱠﺎﺱ ﻗ َْﺮﻧِﻲ ،ﺛ ُ ﱠﻢ ﺍﻟ ﱠ ِﺬ َ
»ﺧﻴْ ُﺮ ﺍﻟﻨ ِ
ﻗﺎﻝ ﺍﻟﻨﺒﻲ َ :€ }{1
ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎ َﻥ ﻭﻋﻠﻴًّﺎ -ﻓ ََﺠ َﻌﻠَ ُﻬ ْﻢ َ ﺃﺻ َﺤﺎﺑِﻲ ﺃ ْﺭ ﺑ َ َﻌ ًﺔ -ﻳﻌﻨﻲ :ﺃﺑَﺎ ﺑﻜﺮٍ ﺎﺭ ﻟِﻲ ﻣ ِ ْﻦ ْ
)ﻭ ﺍﺧْ ﺘ َ َ= َ }{2
ﺎﺭ ﻟِﻲ ﻣ ْﻦِ ﺍﻷﻣ ِﻢ َ ،ﻭ ﺍﺧْ ﺘ َ َ
َ ِ
ﺎﺭ ﺃ ﱠﻣﺘﻲ َﻋﻠَﻰ َﺳﺎﺋﺮِ ِ ﺃﺻ َﺤﺎﺑِﻲ ُﻛﻠﱡ ُﻬ ْﻢ َﺧﻴْ ٌﺮ َ ،ﻭ ﺍﺧْ ﺘ َ َ ِ
ﺃﺻ َﺤﺎﺑِﻲَ ،ﻭ ﻓﻲ ْ ْ
ِ
ﺃ ﱠﻣﺘﻲ ﺃ ْﺭ ﺑ َ َﻌﺔ ﻗُ ُﺮ ﻭﻥ(.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
185
ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﺳﻤﻪ ،ﻗﻴﻞ :ﻋﺘﻴﻖ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ :ﻋﺒﺪ ﺍﷲ،
ﻭﻛﻨﻴﺘﻪ :ﺃﺑﻮ ﺑﻜﺮ.................................،
ﻭﺑﻌﺾ ﻣﻨﺎﻗﺒِﻬِﻢ؛ ﻟِﻤﺎ ﺃﻥ ﺍﻟ ُﻤﻬِ ﱠﻢ
ِ ﺼﺮ ﻋﻠﻰ ﺫ ْﻛﺮِ ﺍﻟﺨﻠﻔﺎء ﺍﻷﺭﺑﻌﺔ
ﻭﺍﻟﻤﺼﻨﻒ ﺍﻗﺘَ َ
ﻭﺃﻋﺮﺽ ﻋﻦ ﺫﻛﺮ ﺍﻟﺒﺎﻗﻴﻦ ﻋﻠﻰ ﻣﺎ َ ﺇﺛﺒﺎﺕ ﺣﻘﻴ ﱠ ِﺔ ِﺧﻼﻓﺘِﻬِﻢْ ،
ﻭﺃﺟ َﻤ َﻞ ﺫِﻛﺮ ﺍﻟﻌﺸﺮﺓ، ُ
ﻫﻮ ﻣﻘﺘﻀﻰ ﺍﻟﻜﺘﺎﺏ ،ﻓﻘﺎﻝ:
ﺃﺑﻴﺾ ،ﻧﺤﻴﻔﺎ ،ﺃﻗﺮ َﻉ َ ﺃﻓﻀ ُﻞ َﻣﻦ َﻋ َﺪﺍ ﺍﻷﻧﺒﻴﺎء }ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖُ { ﻛﺎﻥ
ﺍﻟﻨﺎﺱ ،ﻏﺎﺋ ِ َﺮ ﺍﻟﻌﻴﻨﻴﻦ ،ﻛﺬﺍ ُﻭﺟﺪ ﻓﻲ ﻫﺎﻣﺶ )ﺍﻟﺒﺨﺎﺭﻱ( ،ﻭﻣﻌﻨﻰ ﺍﻷﻓﻀﻠﻴﺔ
ِ
ﻭﻧﺼﺮﻭﺍ ،ﻭﺟﺎ َﻫﺪﻭﺍ ،ﻭﺻﺒﺮﻭﺍ، ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﺃﻛﺜﺮِﻳ ُﺔ ﺍﻟﺜﻮﺍﺏ ﻟﻤﺎ ﺃﻧﻬﻢ َ
ﺁﻭ ْﻭﺍَ ،
ﺍﻟﻨﻔﻮﺱ ﷲ ﺗﻌﺎﻟﻰ َ ﻓﺎﻗﺔ ،ﻭﺑﺎﻋﻮﺍ ﻭﻫﺎﺟﺮﻭﺍ ،ﻭﺧﺎﻃﺮﻭﺍ ،ﻭﺗﺼﺪﻗﻮﺍ ﺑﺄﻣﻮﺍﻟِﻬﻢ ﻋﻠﻰ ٍ
ﺍﻟﺬﺍﺕ ﻭﺍﻟﻨﺴﺐ ،ﻭﺇﻻ ﻟﻢ ﻳ َ ْﻌ ِﺪﻝ ﺃﺣﺪ ﺑِﺒَ ْﻀ َﻌﺘﻪِ ﺍﻟﺰﻫﺮﺍء ِ َﺭ ْﻏﺒ ًﺔ ﻓﻲ ﻣﺤﺒﺘﻪ؛ ﻻ ﺷﺮﻑ
ﻭﻻ ﺍﻟﺴﺒﻄﻴﻦ ،ﻭﺳﻴﺄﺗﻲ ﻭﺟ ُﻪ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺼﺪﻳﻖ .ﻭﺳﺒﺐ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟﺼﺪﻳﻖ :ﺃﻥ
ﺭﺟﻊ ﻣﻦ ﺍﻹﺳﺮﺍء ﺃﻧﻜﺮ ﺍﻟﻜﻔﺎﺭ ﻭﺫ َﻫﺒﻮﺍ ﺇﻟﻰ ﺃﺑﻲ ﺑﻜ ٍﺮ ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻟﻤﺎ َ
ﺻﺪﻕ، ﺻﺎﺣﺒَﻚ ﻳَﺰﻋﻢ ﺃﻧﻪ ﺫﻫﺐ ﺇﻟﻰ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ؛ ﻭﺟﺎء ﻓﻲ ﺍﻟﻠﻴﻠﺔ ،ﻓﻘﺎﻝَ :
ﻭﺭ ْﻭ َﺣ ًﺔ، ﺻ ﱢﺪﻗُﻪ ﺑﺄﺑْ َﻌ َﺪ ﻣﻦ ﺫﻟﻚ؛ ﺑﺨﺒَﺮِ ﺍﻟﺴﻤﺎء َﻏﺪ َْﻭ ًﺓ َ ﻓﺄﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ :ﺇﻧﻲ ﻷ ُ َ
ﺤﺼﻞ ﻟﻪ ﻓﻠﺬﻟﻚ ﺳ ﱢﻤﻲ :ﺍﻟﺼﺪﻳﻖ ،ﻭﻗﻴﻞ :ﺳﻤﻲ ﺑﻪ ﻟﻤﻼﺯﻣﺘﻪ ﺍﻟﺼ ْﺪﻕَ ؛ ﺇﺫ ﻟﻢ ﻳ َ ُ
ﺍﺳﻤﻪ ﻭﻗْ َﻔ ٌﺔ ﻓﻲ ٍ
ﺣﺎﻝ ﱠﻣﺎ }ﻭﺍﺧﺘﻠ ِ َ
ﻒ ﻓﻲ ﺍﺳﻤﻪ ،ﻗﻴﻞَ :ﻋﺘﻴﻖ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ{ ﺃﻱَ :
ﻓﻲ ﺍﻹﺳﻼﻡ -ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﻜﺎﻥ ﻋﺒ َﺪ ﺍﻟﻜﻌﺒﺔ } :-ﻋﺒﺪ ﺍﷲ{ ﻭﻋﺘﻴﻖ ﻟ ْﻘﺒُﻪ ﺍﻟﺬﻱ
ﺍﺳﻢ ﺃﺑﻲ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﺒﻲ ﺐ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ €ﻟﺨﺒﺮ ﺍﻟﺒﺰﺍﺭ} :ﻛﺎﻥ ُ ﻟ ﱠﻘ َ
ِ
)ﻣ ْﻦ َﺳ ﱠﺮ ُﻩ ﺃ َ ْﻥ ﻳَﻨْﻈُ َﺮ ْﺖ َﻋﺘِﻴﻖُ ﺍﷲ ﻣ َﻦ ﺍﻟﻨ ﱠﺎﺭِ( ﻓﺴﻤﻲَ :ﻋﺘِﻴ ًﻘﺎ{ ،ﻭﺍﻟﺤﺎﻛﻢَ : ) :€ﺃﻧ َ
ﺇِﻟ َﻰ َﻋﺘِﻴ ٍﻖ ﻣ ِ َﻦ ﺍﻟﻨ ﱠﺎﺭِ ﻓَ ْﻠﻴَﻨْ ُﻈ ْﺮ ﺇِﻟ َﻰ ﺃَﺑِﻲ ﺑ َ ْﻜﺮٍ( ،ﻭﺧﺒﺮﻩ ﺃﻳﻀﺎ} :ﺃﻧﻪ €ﻗﺎﻝ ﻷﺑﻲ ﺑﻜﺮ:
)ﺃَﻧ َْﺖ َﻋﺘِﻴﻖُ ﺍﷲ ﻣ ِ َﻦ ﺍﻟﻨ ﱠﺎﺭِ( ،ﻓ ِﻤ ْﻦ ﻳﻮﻣﺌﺬ ﺳﻤﻲَ :ﻋﺘﻴﻘﺎ{ ،ﻭﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(:
ﺍﻟﺤﺪﻳﺚ،
َ 1
ﻟﺠﻤﺎﻟﻪِ ﺃﻭ ﻟﻘﻮﻟﻪَ :€.
)ﻣ ْﻦ ﺃ َ َﺭﺍ َﺩ ﺃ َ ْﻥ ﻳَﻨْ ُﻈ َﺮ( ﻟﻘﺐ ﺍﻟﺼﺪﻳﻖ ﺑﺎﻟﻌﺘﻴﻖ َ
ﺃﻭ ﺳ ﱠﻤﺘْﻪ ﺑﻪ ﺃ ﱡﻣﻪ؛ ﺍﻧﺘﻬﻰ }ﻭﻛﻨﻴﺘﻪ :ﺃﺑﻮ ﺑﻜﺮ{ ﻭﻻ ﻧَﻌﻠﻢ ﺍﺑﻨَﻪ ﺍﻟﻤﺴﻤﻰ :ﺑﺒﻜﺮٍ ،ﻟﻜﻦ
= )ﺇﻟَﻰ َﻋﺘِﻴ ٍﻖ ﻣ ِ َﻦ ﺍﻟﻨ ﱠﺎﺭِ ﻓَﻠْﻴَﻨ ْ ُﻈ ْﺮ ﺇﻟَﻰ ﺃﺑِﻲ ﺑ َ ْﻜﺮٍ(} .ﻗﺎﻣﻮﺱ{. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 186
ﻭﺍﺳﻢ ﺃﺑﻴﻪ :ﻋﺜﻤﺎﻥ ،ﻭﻛﻨﻴﺘﻪ :ﺃﺑﻮ ﻗﺤﺎﻓﺔ ،ﻭﺍﺳﻢ ﺃﻣﻪ :ﺃﻡ ﺍﻟﺨﻴﺮ ﺑﻨﺖ ﺻﺨﺮ ﺑﻦ
ﻋﻤﺮ ،ﺃﺩﺭﻙ ﻭﺃﺑﻮﺍﻩ ﻭﺃﻭﻻﺩﻩ ﺟﻤﻴﻌﺎ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺳﻠﻤﻮﺍ ،ﻭﻟﻢ
ﻳﻜﻦ ﺫﻟﻚ ﻷﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ.
ﺍﻟﻮﻟ َ ِﺪ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻭﺗﻔﺎﺅﻻ ﺑﺄﻧﻪ ﻳﻜﻮ ُﻥ ﺃﺑًﺎ ﻟﻠ ُﻤ َﻜﻨ ﱠﻰ ﺑﻪ }ﻭﺍﺳﻢ
ﺷﺄﻥ ﺍﻟﻌﺮﺏ ﺗَﻜﻨِﻴ ُﺔ َ
ﺃﺑﻴﻪ :ﻋﺜﻤﺎﻥ{ ﻳَﻠﺘﻘﻲ ﻣﻊ ﺍﻟﻨﺒﻲ €ﻓﻲ ُﻣﺮﺓ ﺑﻦ ﻛﻌﺐ }ﻭﻛﻨﻴﺘﻪ :ﺃﺑﻮ ُﻗﺤﺎﻓﺔ ،ﻭﺍﺳﻢ
ﺃﻣﻪ {:ﺃﻱ :ﺍﻟﺼﺪﻳ ِﻖ }ﺃ ﱡﻡ ﺍﻟﺨﻴﺮ{ ﺃُﻃﻠ ِ َﻖ ﻋﻠﻴﻪ ﺍﻻﺳﻢ -ﻣﻊ ﺃﻧﻪ ﻛﻨﻴ ٌﺔ -ﻟﺸﻬﺮﺗﻪ،
ﺍﺳﻤﻬﺎَ :ﺳﻠﻤﻰ }ﺑﻨﺖ َﺻﺨْ ﺮ ﺑﻦ ﻋﻤﺮ ،ﺃ ْﺩ َﺭﻙ{ ﻫﻮ }ﻭﺃﺑﻮﺍﻩ ﻭﺃﻭﻻﺩﻩ ﺟﻤﻴﻌﺎ ﻓﺈﻥ َ
}ﻷﺣ ٍﺪ ﻣﻦ
ﺻ ْﺤﺒ ُﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ َ ﺍﻟﻨﺒﻲ €ﻭﺃﺳﻠﻤﻮﺍ ،ﻭﻟﻢ ﻳﻜﻦ ﺫﻟﻚ{ ﺃﻱُ : ﱠ
ﻓﻬﻨِﻴﺌًﺎ ﻟﻬﻢ ﺍﻟﺴﻌﺎﺩ َﺓ ،ﻭﻓﻲ ﺫﻟﻚ ﻧﺰﻟﺖ ﺁﻳﺔ :ﱫ6 5 4 3 2 1 ﺍﻟﺼﺤﺎﺑﺔ{ َ
B A @ ? > = < ; : 9 8 7ﱪ ﺍﻵﻳﺔ.1
ﻭﻣﺒﺪ ُء ﺇﺳﻼﻡ ﺍﻟﺼﺪﻳﻖ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ 2ﻓﻲ )ﺃﺳﺮﺍﺭ ﺍﻟﺘﻨﺰﻳﻞ(:3
ﺍﻟﺤﺠﺔ؟ ﻗﺎﻝ: ﻚ( ،ﻗﺎﻝ :ﻣﺎ ُ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻟ ﱠﻤﺎ ﻟﻘﻴَﻪ ﻗﺎﻝ) :ﺃﻧَﺎ َﺭ ُﺳﻮ ُﻝ ﺍﷲ ِ ﺇﻟ َﻴْ َ
ﻚ( ،ﻗﺎﻝ :ﺫﺍﻙ ﻟﻢ ﻳَﻄﻠِﻊ ﻋﻠﻴﻪ ﺃﺣﺪ ﺇﻻ ﺍﷲ؛ ﺍﻟﺴ ﱡﺮ ﺍﻟ ﱠ ِﺬﻱ َﺫ َﻛ ْﺮﺗ َ ُﻪ َﻣ َﻊ ﺃ ْﻫ ِﻞ ﺑَﻴْﺘ ِ َ
ﻚ ﱢ )ﺫَﻟ ِ َ
ﻓﻠﻮﻻ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺧﺒَ َﺮﻙ ﻟ ّﻤﺎ َﻋ َﺮ ْﻓﺘَﻪ ،ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪﺍ
ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺑﻌﺪ
ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ َ ﺭﺳﻮﻝ ﺍﷲ .€ ،ﻭﺃﻣﺎ ﺃﺑﻮﻩ :ﻓﺄﺳﻠﻢ َ
ﺍﻟﺴﺪﺱ؛ ﻓﺮ ﱠﺩﻩ ﻓﻲ ﺃﻭﻻﺩﻩ ،ﻭﻟﻴﺲ ﻟﻨﺎ ﻭﺍﻟ ُﺪُ 5
ﻭﺣ ﱡﻈﻪ 4ﻣﻦ ﺃﺑﻲ ﺑﻜﺮ ﻭﻓﺎﺓ ﺃﺑﻲ ﺑﻜﺮَ ،
ﻭﻭﺭﺙ ﻣﻨﻪ ﺇﻻ ﺃﺑﻮ ﻗﺤﺎﻓﺔ ÷ .ﻭﺃﻣﺎ ﺃﻣﻪ: ﺧﻠﻴﻔ ٍﺔ ﺗﺄﺧﺮﺕ ﻭﻓﺎﺗ ُﻪ ﻋﻦ ﺍﺑﻨﻪ ﺍﻟﺨﻠﻴﻔﺔ؛ َ
ﻋﻤﺮ ؛ ﺁﻣﻴﻦ. ﻳﻈﻬ َﺮ ﺃﻣﺮ ﺍﻹﺳﻼﻡ ﺑﺈﺳﻼﻡ َ ﻓﺄﺳﻠﻤﺖ ﻓﻲ ﺩﺍﺭ ﺍﻷﺭﻗﻢ ﺃﻱ :ﻗﺒﻞ ﺃﻥ َ
ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ :ﺍﻵﻳﺔ .15 }{1
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻴﻤﻲ ﺍﻟﺒﻜﺮﻱ ﺍﻟﻄﺒﺮﺳﺘﺎﻧﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ }{2
ﻋﺒﺪ ﺍﷲ ،ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ،ﻭﻳﻘﺎﻝ ﻟﻪ :ﺍﺑﻦ ﺧﻄﻴﺐ ﺍﻟﺮﻱ .ﻭﻫﻮ ﻗﺮﺷﻲ ﺍﻟﻨﺴﺐ ،ﻭﺇﻣﺎﻡ ﻣﻔﺴﺮ
ﺷﺎﻓﻌﻲ ،ﻣﺘﻜﻠﻢ ،ﻓﻘﻴﻪ ،ﺃﺻﻮﻟﻲ ،ﺣﻜﻴﻢ ،ﺃﺩﻳﺐ ،ﺷﺎﻋﺮ ،ﻃﺒﻴﺐ ،ﻣﺸﺎﺭﻙ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﻮﻡ
ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺍﻟﺤﻜﻤﻴﺔ ،ﻭﺍﻟﺮﻳﺎﺿﻴﺔ .ﺭﺣﻞ ﺇﻟﻰ ﺧﻮﺍﺭﺯﻡ ﻭﻣﺎ ﻭﺭﺍء ﺍﻟﻨﻬﺮ ﻭﺧﺮﺍﺳﺎﻥ.
ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﻛﺐ ﻳﻤﺸﻲ ﺣﻮﻟﻪ :ﺛﻼﺙ ﻣﺌﺔ ﺗﻠﻤﻴﺬ ﻣﻦ ﺍﻟﻔﻘﻬﺎء .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ(،
)ﻣﻌﺎﻟﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ() ،ﺍﻟﺴﺮ ﺍﻟﻤﻜﺘﻮﻡ ﻓﻲ ﻣﺨﺎﻃﺒﺔ ﺍﻟﻨﺠﻮﻡ( .ﻭﻟﺪ ﺳﻨﺔ 544ﻫـ ﺑﻤﺪﻳﻨﺔ ﺍﻟﺮﻱّ ،
ﻭﺗﻮﻓﻲ ﺳﻨﺔ 606ﻫـ ﻓﻲ ﻣﺪﻳﻨﺔ ﻫﺮﺍﺓ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺃﺳﺮﺍﺭ ﺍﻟﺘﻨﺰﻳﻞ ﻭﺃﻧﻮﺍﺭ ﺍﻟﺘﺄﻭﻳﻞ( ،ﻟﻔﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ. }{3
ﺃﻱ :ﻣﻦ ﺗﺮﻛﺔ ﺃﺑﻲ ﺑﻜﺮ* . }{5 ﺃﻱ :ﺧﺼﻪ* . }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
187
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ :ﺃﻭﻝ ﻣﻦ ﺁﻣﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺣﺮﺍﺭ :ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻣﻦ
ﺍﻟﺼﺒﻴﺎﻥ :ﻋﻠﻲ..................................،
}ﺃﻭﻝ َﻣﻦ ﺁﻣَ َﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ{ ُ }ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ{ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺼﻼﺡ :1
ﺃﻱ :ﺍﻟﺒﺎﻟﻐﻴﻦ }ﺍﻷﺣﺮﺍﺭ :ﺃﺑﻮ ﺑﻜﺮ{ ﺍﻟﺼﺪﻳﻖُ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺧﻼﺋ ُﻖ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ
ﺕ)ﻣﺎ َﺩ َﻋ ْﻮ ُ ﺧﺒﺮَ : ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻭﻏﻴﺮِﻫﻢ؛ ﺑﻞ ﺍ ﱠﺩﻋﻰ ﺑﻌﻀﻬﻢ ﺍﻹﺟﻤﺎ َﻉ ،ﻭﻗﺪ ﺻﺢ ُ
ﺚ ﺖ ﻟ َ ُﻪ َﻋﻨْ ُﻪ َﻛﺒْ َﻮ ٌﺓ َﻭﺗ َ َﺮ ﱡﺩ ٌﺩ َﻭﻧ َ َﻈ ٌﺮ ﺇﻻ ﺃَﺑَﺎ ﺑ َ ْﻜﺮٍ ،ﻓَﺈﻧ ﱠ ُﻪ َﻣﺎ ﺗَﻠَﺒ ﱠ َ ﺃ َ َﺣ ًﺪﺍ ﺇِﻟَﻰ ْ
ﺍﻹﺳﻼﻡِ ﺇﻻ َﻛﺎﻧ َ ْ
ﺴﻤﻊ ﺩﻻﺋﻞ ﻧﺒﻮﺗﻪِ ،ﻭﻳ َ َ َ َﻋ ْﻦ َﺧﻴْ ٍﺮ َﺫ َﻛ ْﺮﺗ ُ ُﻪ َﻭ َﻣﺎ ﺗ َ َﺮ ﱠﺩ َﺩ ﻓِﻴﻪِ( ،ﻭﺫﻟﻚ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳَﺮﻯ
ﺍﻟﺤﺎﻝ ﺑﻼ ﺁﺛﺎﺭﻩ ﻗﺒﻞ ﺩﻋﻮﺗﻪِ ،ﻓﺤﻴﻦ ﺩﻋﺎﻩ ﻛﺎﻥ ﺳﺒَ َﻖ ﻟﻪ -ﻓﻴﻪ ﻧَﻈَ ٌﺮ -ﻓﺄﺳﻠﻢ ﻓﻲ َ َ
ﺗَﻠ َ ْﻌﺜُﻢٍ ﻭﻻ ﺗَﻮﻗﻒ }ﻭﻣِﻦ ﺍﻟﺼﺒﻴﺎﻥ :ﻋﻠﻲ{ ؛ ﺇﺫ ﻗﺪ ﺭ ِﻭﻱ :ﺃﻧﻪ ﺑُﻌِﺚ ﺭﺳﻮﻝ ﺍﷲ
ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎء .ﻭﻣﻦ ﺛ ﱠﻤ َﺔ ﻗﺎﻝ ÷: €ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ ﻭﺃﺳﻠﻢ ﻫﻮ َ
ْﺖ ﺃَ َﻭﺍﻥَ ُﺣ ُﻠﻤِﻲ
ُﻏﻼﻣﺎ ﻣﺎ ﺑَ َﻠﻐ ُ ﺍﻹﺳﻼﻡ ِ ُﻃ ًّﺮﺍ
َﺳﺒَ ْﻘ ُﺘ ُﻜ ْﻢ ﺇﻟﻰ ْ
ﻓﺨﺮ ﻣِﻦ ﻣﻌﺎﻭﻳﺔ ÷ .ﻭﻛﺎﻥ ِﺳﻨ ﱡﻪ ﺇﺫ ﺫﺍﻙَ :
ﺳﺒﻊ ﺳﻨﻴﻦ ﻋﻠﻰ ﺃﺣﺪ ﻟﻤﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ٌ
2
ﺻﺒﺎﻩ؛ ﻷﻥ ﺍﻷﺣﻜﺎﻡ ﺇﺫ ﺫﺍﻙ ﻛﺎﻧﺖﺍﻷﻗﻮﺍﻝ ﺍﻵﺗﻴﺔ ﻓﻲ ﻣﻨﺎﻗﺒﻪ ،ﻭﺻﺢ ﺇﺳﻼ ُﻣﻪ ﻣﻊ ِ
ﻫﻮ :ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ }ﺻﻼﺡ ﺍﻟﺪﻳﻦ{ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺃﺑﻲ ﺍﻟﻨﺼﺮ ﺍﻟﻨﺼﺮﻱ }{1
ﺍﻟﺸﻬﺮﺯﻭﺭﻱ ﺍﻟﻜﺮﺩﻱ ﺍﻟﺸﺮﺧﺎﻧﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ ﻋﻤﺮﻭ ،ﺗﻘﻲ ﺍﻟﺪﻳﻦ ،ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺼﻼﺡ،
ﺃﺣﺪ ﺍﻟﻔﻀﻼء ﺍﻟﻤﻘﺪﻣﻴﻦ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ،ﻭﺍﻟﺤﺪﻳﺚ ،ﻭﺍﻟﻔﻘﻪ .ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺍﻟﻤﻮﺻﻞ ﺛﻢ ﺇﻟﻰ ﺧﺮﺍﺳﺎﻥ
ﻓﺒﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺣﻴﺚ ﻭﻟﻲ ﺍﻟﺘﺪﺭﻳﺲ ﻓﻲ ﺍﻟﺼﻼﺣﻴﺔ .ﺗﻮﻓﻲ ﻓﻴﻬﺎ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﻣﻌﺮﻓﺔ ﺃﻧﻮﺍﻉ
ﻋﻠﻢ ﺍﻟﺤﺪﻳﺚ( ﻳﻌﺮﻑ ﺑﻤﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ) ،ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎء ﺍﻟﺸﺎﻓﻌﻴﺔ() ،ﺃﺩﺏ ﺍﻟﻤﻔﺘﻲ
ﻭﺍﻟﻤﺴﺘﻔﺘﻲ( .ﻭﻟﺪ ﺳﻨﺔ 577ﻫـ ﻓﻲ ﺷﺮﺧﺎﻥ }ﻗﺮﺏ ﺷﻬﺮﺯﻭﺭ{ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 643ﻫـ.
ﺃﻱ :ﻟﻤﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻓﺨﺮ ﻣﻦ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ﻟﻐﻼﻣﻪ :ﺃﻛﺘﺐ ﺇﻟﻴﻪ ،ﺛﻢ ﺃﻣﻠﻰ ﻋﻠﻴﻪ: }{2
ﻣﺤﻤﺪ ﺍﻟﻨﺒﻲ ﺃﺧﻲ ﻭﺻﻬﺮﻱ ...ﻭﺣﻤﺰﺓ ﺳﻴﺪ ﺍﻟﺸﻬﺪﺍء ﻋﻤﻲ
ﻭﺟﻌﻔﺮ ﺍﻟﺬﻱ ﻳﻤﺴﻲ ﻭﻳﻀﺤﻲ ...ﻳَﻄﻴﺮ ﻣﻊ ﺍﻟﻤﻼﺋﻜﺔ ﺍﺑﻦ ﺃﻣﻲ
ٌ
ﻣﻨﻮﻁ ﻟﺤ ُﻤﻬﺎ ﺑﺪﻣﻲ ﻭﻟﺤﻤﻲ ﻭﺑﻨﺖ ﻣﺤﻤﺪ َﺳﻜَﻨِﻲ ﻭ ِﻋ ْﺮ ِﺳﻲ ...
ﺳﻬﻢ ﻛﺴﻬﻤﻲٌ ﻭ ﺳﺒﻄﺎ ﺃ ﺣﻤ َﺪ ﺍ ﺑﻨﺎ ﻱ ﻣﻨﻬﺎ ...ﻓﺄ ﻳ ﱡ ُﻜﻤﻮ ﻟﻪ
ﺳﺒﻘﺘﻜﻢ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻃﺮ ﺍ ...ﻏﻼﻣﺎ ﻣﺎ ﺑﻠﻐﺖ ﺃﻭﺍﻥ ﺣﻠﻤﻲ
ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ :ﺇﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻣﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﻣﺘﻮﺍﻥ ﻓﻲ ﻋﻠﻲ ﺣﻔﻈﻪ ﻟﻴﻌﻠﻢ ﻣﻔﺎﺧﺮﻩ
ﻓﻲ ﺍﻹﺳﻼﻡ) .ﺍﻟﺼﻮﺍﻋﻖ :ﺻـ * .(167-166
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 188
ﻭﻣﻦ ﺍﻟﻨﺴﺎء :ﺧﺪﻳﺠﺔ ،ﻭﻣﻦ ﺍﻟﻤﻮﺍﻟﻲ :ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﻣﻦ ﺍﻟﻌﺒﻴﺪ :ﺑﻼﻝ،
ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ.
ﻭﻣﻦ ﻣﻨﺎﻗﺒﻪ :ﺃﻧﻪ ﺃﻧﻔﻖ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻤﻴﻊ ﻣﺎﻟﻪ...،
َﻣﻨﻮﻃ ًﺔ ﺑﺎﻟﺘﻤﻴﻴﺰ }ﻭﻣﻦ ﺍﻟﻨﺴﺎء :ﺧﺪﻳﺠﺔ{ ﺍﻟﺼﺪﻳﻘ ُﺔ ﺍﻟﻜﺒﺮﻯ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻗﺪ
ﺍﺗﻔﻘﻮﺍ :ﺃﻧﻬﺎ ﺃﻭ ُﻝ ﻣﻦ ﺃﺳﻠﻢ ﻣﻄﻠﻘﺎ }ﻭﻣﻦ ﺍﻟﻤﻮﺍﻟﻲ{ ﺃﻱ :ﺍﻟﻌﺘﻘﺎء} :ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ{
ﺃﻋﺘ َﻘﻪ ﻭﺯ ّﻭﺟﻪ ﻣﻮﻻﺗﻪ ﺃﻡ ﺃﻳﻤﻦ ،ﻭﺍﺳﻤﻬﺎ :ﺑَﺮﻛﺔ ،ﻓﻮﻟﺪﺕ ﻟﻪ ﺐ ﺭﺳﻮﻝ ﺍﷲ ْ ،€ ِﺣ ﱡ
ﺃُﺳﺎﻣﺔ ،ﻭﻛﺎﻥ ﺯﻳﺪ ﻗﺪ ﺃ ُ ِﺳﺮ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﺎﺷﺘﺮﺍﻩ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ َ
ﻟﻌ ﱠﻤﺘﻪ ﺧﺪﻳﺠ َﺔ،
ﻓﺎﺳﺘ ْﻮ َﻫﺒَﻪ ﺍﻟﻨﺒﻲ €ﻣﻨﻬﺎ ،ﺍﺳﺘﺸﻬﺪ ÷ ﻓﻲ ﻏﺰﻭﺓ ﻣﺆﺗﺔ }ﻭﻣﻦ ﺍﻟﻌﺒﻴﺪ :ﺑﻼﻝ{ ﺍﻟﺤﺒﺸﻲ
ﻣﺆ ﱢﺫﻥ ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﻗﺼ ُﺔ ﺇﺳﻼﻣﻪِ ،ﻭﺗﻌﺬﻳﺒﻪ ،ﻭﺷﺮﺍء ﺃﺑﻲ ﺑﻜﺮٍ ﻟﻪ ،ﻭﺇﻋﺘﺎﻗﻪ،
ﻭﺛﻨﺎء ﺍﻟﻨﺒﻲ €ﻟﻪ ﻣﻌﺮﻭﻑ ،ﻭﻗﺒﺮﻩ ﺑﺎﻟﺸﺎﻡ ﻳُﺰﺍﺭ ﻭﻳُﺘﺒ ّﺮﻙ ﺑﻪ ،ﻭﺑﻬﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺗ َ ِ
ﺠﺘﻤ ُﻊ ُ
ﺍﻷﻗﻮﺍ ُﻝ ﺍﻟﻤﺘﺒﺎﻳﻨﺔ ﻓﻲ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ }ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ{.
ﺤﺼﺮﻩ َﻋ ﱞﺪ ﻭﻻ ﻳُﺤﻴﻂ ﺑﻪ َﺣ ﱞﺪ ﺫَﻛﺮ ﺑﺤﻴﺚ ﻻ ﻳ َ ُ ُ }ﻭ{ﻟﻤﺎ ﻛﺎﻥ ﻣﻨﺎﻗﺐ ﺍﻟﺼﺪﻳﻖ
ﺍﻟﻤﺼﻨﻒ ﻧَﺒْ َﺬ ًﺓ ﻣﻦ ﻣﻨﺎﻗﺒﻪ ﻟﻠﺘﺒ ﱡﺮﻙ ﺑﻬﺎ ،ﻓﻘﺎﻝ} :ﻣِﻦ َﻣﻨﺎﻗﺒﻪ :ﺃﻧﻪ ﺃﻧﻔﻖ ﻋﻠﻰ
ﺻ َﺮﻓﻪ ﻓﻲ َﻣﺼﺎﺭﻑ ﺍﻟﻨﺒﻲ {€ﺃﻱ :ﺑﺴﺒﺒﻪ ﻭﻷﺟﻞ ﺭﺿﺎﻩ }ﺟﻤﻴﻊ َﻣﺎﻟِﻪ ِ{ ﺃﻱَ :
ﺍﻟﺨﻴﺮ ﺣﺘﻰ ﻧَﻔَﺪ ﺟﻤﻴﻌﻪ ﺑﻼ َﻣ ﱟﻦ ﻭﻻ ﻗﻄ ٍﻊ ﺇﻟﻰ ﻭﻓﺎﺗﻪ ،ﻭﻗﺪ ﺻﺢ} :ﺃﻧﻪ €ﻛﺎﻥ
ﻳَﻘﻀﻲ ﻓﻲ ﻣﺎﻝ ﺃﺑﻲ ﺑﻜﺮ ﻛﻤﺎ ﻳَﻘﻀﻲ ﻓﻲ ﻣﺎﻝ ﻧﻔﺴﻪ{ ،ﻭ}ﺃﻧﻪ ﺃﺳﻠﻢ ﻭﻟﻪ ﺃﺭﺑﻌﻮﻥ
)ﻣﺎ ﻧَﻔَ َﻌﻨِﻲ َﻣﺎﻝٌ ﻗ ﱡَﻂ
ﺃﻟﻒ ﺩﻳﻨﺎ ٍﺭ ،ﻓﺄﻧﻔ َﻘﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،{€ﻭ}ﺃﻧﻪ €ﻗﺎﻝَ : َ
َﻣﺎ ﻧَﻔ ََﻌﻨِﻲ َﻣﺎ ُﻝ ﺃَﺑِﻲ ﺑ َ ْﻜﺮٍ( ﻓﺒﻜﻰ ﺃﺑﻮ ﺑﻜﺮ ﻭﻗﺎﻝ :ﻫﻞ ﺃﻧﺎ ﻭﻣﺎﻟﻲ ﺇﻻ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ
ﺑﺸﻄْ ﺮ ِ ﻣﺎﻟﻪ -ﻟ ﱠﻤﺎ ﺍﷲ؟!{ ،ﻭﻋﻦ ﻋﻤﺮ ÷} :ﺃﻧﻪ ﺃﺗﻰ ﻳﻮﻣﺎ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ َ €
ﻚ ﻳَﺎ ُﻋ َﻤ ُﺮ؟( ﻗﺎﻝ :ﻧِﺼ َﻔﻪ ،ﺛﻢ ﺟﺎء ﺃﺑﻮ ﺖ ِﻷ ْﻫﻠ ِ َ
)ﻣﺎ ﺃَﺑ ْ َﻘﻴْ َ
ﺃﻣَﺮ ﺑﺎﻟﺼﺪﻗﺔ -ﻓﻘﺎﻝَ :
ﺖ ِﻷ ْﻫﻠ ِ َ
ﻚ ﻳَﺎ ﺃَﺑَﺎ ﺑ َ ْﻜﺮٍ؟( ﻗﺎﻝ :ﺍﷲ )ﻣﺎ ﺃَﺑ ْ َﻘﻴْ َ
ﺑﻤﺎﻝ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ َ :€ ٍ ﺑﻜﺮ
ﺃﺳﺒ ِ ُﻘ ُﻪ ﺃﺑ ًﺪﺍ{ ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ} :ﺃﻥ ﺍﻟﻨﺒﻲ €ﻗﺎﻝ) :ﺑَﻴْﻨَﻜ َُﻤﺎ ﻭﺭﺳﻮﻟ َ ُﻪ ،ﻗﺎﻝ ﻋﻤﺮ :ﻻ َْ
َﻣﺎ ﺑَﻴ ْ َﻦ َﻛﻠ ِ َﻤﺘَﻴْﻜ َُﻤﺎ({ ،ﻭﻣِﻦ ﺛﻤﺮﺓ ﺇﻧﻔﺎ ِﻕ ﻣﺎﻟِﻪِ ﻣﺎ ﻓﺎﺯ ﺑﺎﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺷﺮﺍﺋﻪ َﻣﺤ ﱠﻞ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
189
ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ :ﻛﻨﺖ ﻋﻨﺪ ﺍﻟﻨﺒﻲ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻨﺪﻩ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻠﻴﻪ ﻋﺒﺎءﺓ ﻗﺪ ﺧﻠﻠﻬﺎ ﻓﻲ ﺻﺪﺭﻩ ﺑﺨﻼﻝ ،ﻓﻨﺰﻝ
ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ :ﻣﺎ ﻟﻲ ﺃﺭﻯ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻠﻴﻪ ﻋﺒﺎءﺓ ﻗﺪ ﺧﻠﻠﻬﺎ ،ﻓﻘﺎﻝ
ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﺃﻧْﻔ ََﻖ َﻣﺎﻟ َ ُﻪ َﻋﻠ ﱠَﻲ ﻗَﺒْﻞَ ﺍﻟْ َﻔﺘْ ِﺢ( ،ﻗﺎﻝ :ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﻰ
ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻳﻘﻮﻝ :ﻗﻞ ﻟﻪ ﺃﺭﺍﺽ ﺃﻧﺖ ﻋﻨﻲ ﻓﻲ ﻓﻘﺮﻙ؟ ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ
ﻼﻡ................. ﺍﻟﺴ َﺍﷲ) :ﻳَﺎ ﺃﺑَﺎ ﺑ َ ْﻜﺮ؛ ﺇ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ ﻳ ُ ْﻘﺮِﺋ َُﻚ ﱠ
ﺃﺣﺪ ،ﻭﺷﺮﺍﺋﻪ ﺍﻟﻤﺴﺠﺪ ﺣﻴﻦ ﻗﺪﻡ ﺍﻟﻨﺒﻲ €ﺍﻟﻤﺪﻳﻨ َﺔ ،ﻓﺜﻮﺍﺑُﻪ ﺇﻟﻰ َﺣ ﱟﺪ ﻻ ﻳَﻘ ِﺪﺭ َ
ﻗﺪﺭ ُﻩ ٌ
ﺍﻟ ُﻤﻌ ﱠﺬﺑِﻴﻦ ﻓﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻹﺳﻼﻣﻬﻢ ﻭﺇﻋﺘﺎﻗﻬﻢ ،ﻣﻨﻬﻢ :ﺑﻼﻝ.
}ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ{ ﻋﺒﺪ ﺍﷲ }ﺑﻦِ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ} :ﻛﻨﺖ ﻋﻨﺪ ﺍﻟﻨﺒﻲ €
ﻭﻋﻨﺪﻩ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻠﻴﻪ{{ ﺃﻱ :ﺃﺑﻲ ﺑﻜﺮ ٍ }} َﻋﺒﺎء ٌﺓ ﻗﺪ ﺧَ ﻠﱠﻠَﻬﺎ ﻓﻲ ﺻﺪﺭﻩ ﺑﺨﻼﻝ{{
ﺍﻟﺨﻼﻝ؛ ﻛﻤﺎ ﻓﻲ ﺃﻱَ :ﺯ ﱠﺭ ﻛﺴﺎﺋَﻪ ﺑ ِ ُﻌﻮﺩٍ ﻟﺌﻼ ﻳَﻨْﻜﺸﻒ ﺻﺪﺭﻩ ،ﻭﻟﺬﺍ ﻟُﻘﱢﺐ :ﺑﺬﻱ ِ
)ﺍﻟﻘﺎﻣﻮﺱ( }}ﻓﻨﺰﻝ ﺟﺒﺮﺍﺋﻴﻞ ﻓﻘﺎﻝ {:ﻳﺎ ﻣﺤﻤﺪ }ﻣﺎ ﻟﻲ ﺃﺭﻯ ﺃﺑﺎ ﺑﻜﺮ ٍ ﻭﻋﻠﻴﻪ
َﻋﺒﺎءﺓ ﻗﺪ ﺧَ ﻠﻠﻬﺎ{ ﻓﻲ ﺻﺪﺭﻩ ﺑﺨﻼﻝ؟{ -ﺗ َ َﻌ ﱠﺠﺐ ﻣﻦ ﻏﺎﻳﺔ ﺗﻮﺍﺿﻌﻪ ﻭﺻﺒﺮﻩ
ﻋﻠﻰ ﺍﻟﻔﻘﺮ }} -ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ) :{€ﻳَﺎ َﺟﺒْ َﺮﺍﺋِﻴ ُﻞ }ﺃَﻧ ْ َﻔ َﻖ َﻣﺎﻟَﻪُ َﻋﻠَ ﱠﻲ َﻗﺒْ َﻞ ﺍﻟْ َﻔﺘْﺢِ({{
ﺃﻱ :ﻓﺘﺢ ﻣﻜﺔ؛ ﺃﻱ :ﺩﺧﻮﻟِﻬﺎ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ،ﻭﺍﻹﻧﻔﺎ ُﻕ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ﻻ ﻳﻔﻮﺯ ﺑﻪ
ﺇﻻ ﺍﻟﻔﺎﺋﺰﻭﻥ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫÌ Ë Ê É È Ç Æ Åﱪ ﺍﻵﻳﺔ}} 1ﻗﺎﻝ{{
ﺟﺒﺮﺍﺋﻴﻞ}} :ﻓﺈ ﱠﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳَﻘﺮﺃ ُ ﻋﻠﻴﻪ ﺍﻟﺴﻼ َﻡ{{ ﻭﻫﺬﻩ َﻣﻨْﻘﺒﺔ ﻣﺎ ﺳﻤﻌﻨﺎﻫﺎ ﻷﺣﺪٍ
ﻼﻡ( }}ﻭﻳﻘﻮﻝ: ﺍﻟﺴ َﻳﺠ َﺔ ﱠ ﺇﻻ ﻣﺎ ﺃﺧﺒﺮ ﺍﻟﻨﺒﻲ :€ﺑـ)ﺃ َ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﺃَﻗْ َﺮﺃ َ َﻋﻠ َﻰ َﺧ ِﺪ َ
}}ﺃﺭﺍﺽ ﺃﻧﺖ{{ ﻫﻮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ: ٍ ﻗﻞ{{ ﻳﺎ ﻣﺤﻤﺪ }}ﻟﻪ{{ ﺃﻱ :ﺃﺑﻲ ﺑﻜﺮ
ﱫx wﱪ 2ﻳ َ ْﺤﺘ ِﻤﻞ ﺍﻟﻮﺟﻬﻴﻦ }} َﻋﻨ ﱢﻲ{{ ﺃﻱ :ﻋﻦ ﺍﷲ ،ﻓﻬﻮ ﺣﻜﺎﻳ ُﺔ ﻛﻼﻡ
ﺷﺎﺋﻊ ﻓﻲ ﺍﻟﺮﺳﺎﺋﻞ }}ﻓﻲ ﻓﻘﺮﻙ؟ ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ{ ٌ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻤﺎ ﻫﻮ
ﺍﻟﺴﻼ َﻡ({{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﻗ ََﺮﺃ ﻚ ﱠ )} :€ﻳَﺎ ﺃَﺑَﺎ ﺑَ ْﻜﺮٍ؛ ﱠ
ﺇﻥ ﺍﷲ َﺗ َﻌﺎﻟَﻰ ﻳُ ْﻘﺮِﺋُ َ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺃﺑْﻠ َ َﻐﻪ ﻭﺃﻗ ْ َﺮﺃﻩُ ،ﺃﻭ ﻻ ﻳﻘﺎﻝ :ﺃﻗْ َﺮﺃﻩُ؛ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻼﻡ ﻣﻜﺘﻮﺑﺎ
ﺳﻮﺭﺓ ﻣﺮﻳﻢ :ﺍﻵﻳﺔ .46 }{2 ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ :ﺍﻵﻳﺔ .10 }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 190
ْﺖ َﻋﻨ ﱢﻲ ﻓِﻲ ﻓَ ْﻘﺮِ َﻙ َﻫ َﺬﺍ ﺃ ْﻡ َﺳﺎ ِﺧ ٌﻂ؟! ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺃﺭ ٍ
ﺍﺽ ﺃﻧ َ َﻭﻳ َ ُﻘﻮ ُﻝ ﻟ َ َ
ﻚَ :
ﺍﷲ ﻋﻨﻪ :ﺃﺃﺳﺨﻂ ﻋﻠﻰ ﺭﺑﻲ؟! ﻭﻗﺎﻝ :ﺃﻧﺎ ﻋﻦ ﺭﺑﻲ ﺭﺍﺽ ،ﺛﻼﺙ ﻣﺮﺍﺕ.
ﻭﻗﺪ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻜﺮﻣﻪ ،ﻭﻳﺒﺠﻠﻪ ،ﻭﻳﻌﺮﻑ ﺃﺻﺤﺎﺑﻪ ﺑﻤﻜﺎﻧﻪ،
ﻋﺪﻳﻢ
ُ ﺎﺧ ٌﻂ؟!{{ ﺃﻱ: ﺍﺽ ﺃَﻧ َْﺖ َﻋﻨ ﱢﻲ ﻓِﻲ َﻓ ْﻘﺮ ِ َﻙ َﻫ َﺬﺍ ﺃ َ ْﻡ َﺳ ِ }}ﻭﻳﻘﻮﻝ ﻟﻚ) :ﺃ َﺭ ٍ
ﻛﺄﻓﺮ ُﺡ }}ﻋﻠﻰ ﺭﺑﻲ؟!{{ ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭ ﺍﻟ ﱢﺮﺿﻰ }}ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ÷ :ﺃﺃﺳﺨَ ﻂ{{ َ
َ
}}ﺛﻼﺙ ﻣﺮﺍﺕٍ {{ ﺭﺍﺽ{{ ﻗﺎﻟﻪ: ٍ ﻭﺗﺒﻌﻴﺪ }}ﻭﻗﺎﻝ {{:ﺗﺄﻛﻴﺪﺍ ﻟﺮﺿﺎﻩ }}ﺃﻧﺎ ﻋﻦ َﺭﺑﻲ
ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﻔﻘﺮ ﻗﺪُ ﻣﻦ ﺍﻟﻜﺒﺮﻳﺖ ﺍﻷﺣﻤﺮ ،ﺇﺫ ﻭﻫﻲ ﺃﻳﻀﺎ َﻣﻨْ َﻘﺒ ٌﺔ ُﻋﻈﻤﻰ ﺃﻋ ﱡﺰ َ
ﺿ َﻲ ﺑﺬﻟﻚﺷﺄﻥ ﺃُﻭﻟﻲ ﺍﻟﻨ ﱡﻬﻰ ،ﻓﻠ ِ ُﻘ ّﻮﺓ ﻳﻘﻴﻦ ﺍﻟﺼﺪﻳ ِﻖ َﺭ ِ ﻳﻮﺟﺪ ﺑﺨﻼﻑ ﺍﻟ ﱢﺮﺿﻰ؛ ﻓﺈﻧﻪ ُ
ﻭﺣ ﱠﻘ َﻖ ،ﻭﻣﻦ ﺛﻤﺔ ﻗﺎﻝ :€ ﻭﻟﺴﻄﻮﻉ ﻧﻮﺭﻩ ﺑﻤﻼﺯﻣﺔ ﺍﻟﺤﺒﻴﺐ ﺃﺧْ ﺒَﺮ َ ﻭﻧﻄ َﻖُ ، ﺍﻟﻔﻘﺮ َ
ﺻ ْﺪﺭِﻩ ِ(.ﺍﻷﻋ َﻤﺎ ِﻝ َﻭﻟ َ ِﻜ ْﻦ ﺑ ِ َﻤﺎ ُﻭﻗ ِ َﺮ ﻓِﻲ َ
)ﻣﺎ ﻓ ََﻀ َﻞ ﺃﺑُﻮ ﺑ َ ْﻜ ٍﺮ ﺑ ِ َﻌ َﻤ ٍﻞ ﻣ ِ َﻦ ْ
َ
ﻚ َﺣ ْﻠ َﻘ ُﺔ ﺭﺳﻮﻝ }ﻭﻗﺪ ﻛﺎﻥ €ﻳُﻜﺮ ِ ُﻣﻪ ،ﻭﻳُﺒ َ ﱢﺠﻠﻪ{ ﻓﻘﺪ ﺻﺢ} :ﺃﻧﻪ ﻛﺎﻧﺖ ﺗَﺸْ ﺘَﺒ ِ ُ
ﻄﻤﻊ ﻓﻴﻪﻛﺎﻷﺳﻮﺍﺭ ،ﻭﺇﻥ ﻣﺠﻠﺲ ﺃﺑﻲ ﺑﻜﺮ ﻣﻨﻬﺎ ﻟ َﻔﺎﺭِﻍٌ ،ﻣﺎ ﻳ َ َ ْ ﺍﷲ €ﺣﺘﻰ ﺗَﺼﻴﺮ
ﺇﻛﺮﺍﻣﻪ} ،ﻓﺈﺫﺍ ﺟﺎء ﺃﺑﻮ َ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ{ ،ﺃﻱ :ﻟﺘﻮﻗﻴﺮﻫﻢ َﻣﻦ َﻋﻠِﻤﻮﺍ ﻣﻦ ﺍﻟﻨﺒﻲ € ٌ
ﺍﻟﻤﺠﻠﺲ ،ﻭﺃﻗﺒ َﻞ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ €ﺑﻮﺟﻬﻪ ،ﻭﺃﻟﻘﻰ ﺇﻟﻴﻪ ﺣﺪﻳﺜَﻪ، َ ﺑﻜﺮ َﺟﻠﺲ ﺫﻟﻚ
ﺍﻟﻨﺎﺱ{ ،ﻭﺻﺢ ﺃﻳﻀﺎ} :ﺃﻧﻪ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻣﻦ ﺍﻟﻨﺒﻲ €ﻣﻜﺎﻥ ﺍﻟﻮﺯﻳﺮ، ُ ﺴﻤﻊ
ﻭﻳ َ ُ
ﻓﻜﺎﻥ ﻳُﺸﺎﻭﺭﻩ ﻓﻲ ﺟﻤﻴﻊ ﺃﻣﻮﺭﻩ ،ﻭﻛﺎﻥ ﺛﺎﻧِﻴَ ُﻪ ﻓﻲ ﺍﻹﺳﻼﻡ ،ﻭﺛﺎﻧﻴَ ُﻪ ﻓﻲ ﺍﻟﻐﺎﺭ،
ﻳﻮﻡ ﺑﺪﺭ ،ﻭﺛﺎﻧِﻴَ ُﻪ ﻓﻲ ﺍﻟﻘﺒﺮ ،ﻭﻟﻢ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ €ﻳُﻘ ﱢﺪ ُﻡ ﻋﻠﻴﻪ ﻳﺶ َ ﺍﻟﻌﺮِ ِ
ﻭﺛﺎﻧﻴﻪ ﻓﻲ َ
ﺃﺣ ًﺪﺍ{ ،ﻭﺗﻌﻈﻴ ُﻤﻪ ﻟﻪ ﻭﺭﺿﺎﻩ ﻋﻨﻪ ﻣﻤﺎ ﻻ ﻳَﺨﻔﻰ ﻋﻠﻰ َﻣﻦ َﺳﺒَ َﺮ ﺃﺣﻮﺍﻟ َﻪ.
ﻑ ﺃﺻﺤﺎﺑَﻪُ ﺑﻤﻜﺎﻧﻪ ِ{ ﺃﻱَ :ﻣ ْﺮﺗﺒﺘﻪِ ﻭﻓﻀﻴﻠﺘﻪ ،ﻓﻜﺎﻧﻮﺍ ﻳُﺪﺍﺭﻭﻥ ﻟﻪ ﺧﻮﻓ ًﺎ }ﻭﻳُﻌ ﱢﺮ ُ
ﺐ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻐﻀﺐ ﻧﺒﻴﻪِ ﻐﻀ َ ﺍﻟﻨﺒﻲ ﻟﻐﻀﺒﻪِ ،ﻓﻴَ ِ ﱡ ﺐ ﻣِﻦ ﻏﻀﺒﻪ ،ﻓﻴَ ِ
ﻐﻀ َ
ﺍﻟﺘﺸﺎﺟﺮ
ُ ﺐ ،ﻭﻗﺪ ﺻﺢ} :ﺃﻧﻪ ﻟ ّﻤﺎ ﺑﻠﻎ ﺇﻟﻰ ﺍﻟﻨﺒﻲ €ﻣﺎ ﻭﻗﻊ ﻣﻦ ﻚ ﺍﻟ ُﻤ ِ
ﻐﻀ ُ ﻓﻴَﻬﻠ ِ ُ
ﺻﺎ ِﺣﺒِﻲ َﻣﺎ َﺷﺄﻧُﻜ ُْﻢ َﻭ َﺷﺄﻧ ُ ُﻪ ،ﻓ ََﻮﺍﷲ ِ َﻣﺎ ﻮﻥ ﻟِﻲ َ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮِﻩ ﻗﺎﻝ) :ﺃﻻ ﺗ َ َﺪ ُﻋ َ
ﱡﻮﺭ، ﺎﺏ ﺃﺑِﻲ ﺑ َ ْﻜ ٍﺮ ،ﻓَﺈ ﱠﻥ َﻋﻠ َﻰ ﺑَﺎﺑِﻪِ ﺍﻟﻨ َ
ﺎﺏ ﺑَﻴْﺘِﻪِ ُﻇﻠْ َﻤ ٌﺔ ﺇﻻﱠ ﺑ َ َ
ﻣِﻨْﻜ ُْﻢ َﺭ ُﺟ ٌﻞ ﺇﻻﱠ َﻋﻠ َﻰ ﺑ َ ِ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
191
ﻭﻳﺜﻨﻲ ﻋﻠﻴﻪ ﻓﻲ ﻭﺟﻬﻪ .ﻭﺍﺳﺘﺨﻠﻔﻪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻲ ﺍﻟﺼﻼﺓ .ﻭﻫﻮ ﺻﺎﺣﺐ
ﺭﺳﻮﻝ ﺍﷲ ﻓﻲ ﺍﻟﻐﺎﺭ.
ﺖَ ،ﻭﺃ ْﻣ َﺴ ْﻜﺘُ ْﻢ ﺍﻷ ْﻣ َﻮﺍ َﻝ َﻭ َﺟﺎ َﺩ ﻟِﻲ َﺎﻝ ﺃﺑُﻮ ﺑ َ ْﻜﺮٍَ :
ﺻ َﺪﻗْ َ ﺖ َﻭﻗ َ َﻭﻟَﻘَ ْﺪ ﻗُ ْﻠﺘ ُ ْﻢَ :ﻛ َﺬﺑْ َ
ﺑ ِ َﻤﺎﻟِﻪَِ ،ﻭ َﺧ َﺬﻟْﺘ ُ ُﻤﻮﻧِﻲ َﻭ َﻭ َ
ﺍﺳﺎﻧِﻲ ﻭﺍﺗﱠﺒ َ َﻌﻨِﻲ({.
}ﻭﻳُﺜ ْﻨﻲ{ ﻣﻀﺎﺭﻉ ﺃﺛﻨﻰ }ﻋﻠﻴﻪ ﻓﻲ ﻭﺟﻬﻪ{ ﺃﻱ :ﻳ َ ْﻤ َﺪ ُﺣﻪ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺨﺼﺎﻝ
ﱡﻮﻥ َﺧ ْﺼﻠَ ًﺔ،ﺼﺎ ُﻝ ﺍﻟْ َﺨﻴْﺮِ ﺛ َﻼﺛ ُ ِﻤﺎﺋَﺔٍ َﻭ ِﺳﺘ َ ﺍﻟﺸﺮﻳﻔﺔ ،ﻓﻘﺪ ﺻﺢ} :ﺃﻧﻪ €ﻗﺎﻝِ :
)ﺧ َ
ﺃﺭﺍ َﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑ ِ َﻌﺒْ ٍﺪ َﺧﻴْ ًﺮﺍ َﺟ َﻌ َﻞ ﻓِﻴﻪِ َﺧ ْﺼﻠَ ًﺔ ﻣِﻨْ َﻬﺎ؛ ﺑ ِ َﻬﺎ ﻳَﺪْﺧُ ﻞُ ﺍﻟْ َﺠﻨ ﱠ َﺔ( ،ﻓﻘﺎﻝ
ﺇﺫَﺍ َ
ﺃﺑﻮ ﺑﻜ ٍﺮ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺃﻓ ِ ﱠﻲ ﺷﻲء ﻣﻨﻬﺎ؟ ﻗﺎﻝُ ) :ﻛﻠ ﱡ َﻬﺎ ﻓ ِ َ
ﻴﻚ؛ ﻓ ََﻬﻨِﻴﺌًﺎ ﻟ ََﻚ ﻳَﺎ ﺃﺑَﺎ
ﺑ َ ْﻜﺮٍ({ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺫﻟﻚ ﻛﺜﻴﺮﺓ.
}ﻭ{ﻧﺎﻫﻴﻚ ﻣﻦ ﺇﻛﺮﺍﻣﻪ ﻟﻪ ﺃﻧﻪ }ﺍﺳﺘﺨ َﻠ َﻔﻪ ﺭﺳﻮﻝ ﺍﷲ{ } €ﻓﻲ ﺍﻟﺼﻼﺓ{ ﺃﻱ:
ﺇﻣﺎﻣﺎ،ﺃﻣ َﺮ ُﻫﻢ ﺑﺄ ْﻣﺮِ ﺃﺑﻲ ﺑﻜﺮٍ ﺑﺄﻥ ﻳُﺼﻠﱢ َﻲ ﺑﺎﻟﻨﺎﺱ ً ﻣﺮﺽ ﺭﺳﻮﻝ ﺍﷲ َ € ُ ﻟ ﱠﻤﺎ ﺍﺷﺘﺪ
ﻋﻤﺮ ،ﻓﻜﺒّﺮ -ﻭﻛﺎﻥ ُ ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﻧﻪ ﻟﻤﺎ ﺃﻣﺮﻫﻢ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻏﺎﺋﺒﺎ ،ﻓﺘﻘﺪﻡ
ﺭﺃﺳﻪ) :ﻻ ﻻ ﻻ ،ﻳَﺄﺑَﻰ ﺍﷲُ َﻭﺍﻟْ ُﻤ ْﺴﻠ ِ ُﻤ َ
ﻮﻥ ﺇِﻻ ﺃَﺑَﺎ ﺻ ﱢﻴﺘًﺎ -ﻓﻘﺎﻝ €ﺑﻌﺪ ﺃﻥ ﺃﺧﺮﺝ َ َ
ﺣﻲ ﻭﺍﻟﻮﺣﻲ ﻳَﻨﺰِﻝ .ﻓﻔﻴﻪ ﺃﻭﺿﺢ ﺎﻣﺎ ﻭﺍﻟﻨﺒﻲ €ﱞﺑ َ ْﻜ ٍﺮ( ،ﻓﺼﻠﻰ ﺃﺑﻮ ﺑﻜﺮ ﺑﺎﻟﻨﺎﺱ ﺃﻳ ّ ً
ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻄﻠﻘﺎ ،ﻭﺃﺣﻘﻬﻢ ﺑﺎﻟﺨﻼﻓﺔ ،ﻭﺃﻭﻻﻫﻢ ﺑﺎﻹﻣﺎﻣﺔ،
ﺿﻴﻨﺎ ﻟِﺪُﻧﻴﺎﻧﺎ ﻣﺎ ﺭﺿﻴَﻪ ﱡ
ﺍﻟﻨﺒﻲ ﻓﺮ ِﻭﻣﻦ ﺛﻤﺔ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺫﻟﻚ؛ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻲ َ :
ﻣﺜﻞ ﻣﺎ ﻓﺎﺯ ﺃﺑﻮ ﺑﻜﺮ، €ﻟ ِﺪﻳﻨﻪِ .ﻓﻠﻢ ﻳَﻔُﺰ ﺑﻬﺬﻩ َ
ﺍﻟﻤﻨْ َﻘﺒﺔ ﺍﻟ ُﻌﻈﻤﻰ ﺃﺣﺪ ﻭﻻ ﺑﻐﻴﺮﻫﺎ َ
ﻛﻴﻒ }ﻭﻫﻮ ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ{ } €ﻓﻲ ﺍﻟﻐﺎﺭ{ ﺃﻱ :ﻓﻲ ﻏﺎﺭ ﺛ َ ْﻮﺭ 1ﻋﻠﻰ ﺟﺒﻞ
ﺛَﺒِﻴﺮ ،ﻋﻠﻰ ﻳَﻤﻴﻦ َﻣﻦ ﺑ ِﻤﻨَﻰ ﺇﺫﺍ ﺗَﻮﺟﻪ ﺇﻟﻰ ﻋﺮﻓ َﺔ ،ﻭﻫﻮ ﺍﻟﻐﺎﺭ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﻟﻰ
ﺛﻼﺙَ ﺑﻘﻮﻟﻪ :ﱫ~ ﮯ ¡ ¤ £ ¢ﱪ ﺍﻵﻳ َﺔَ ،2ﻣ َﻜﺜﺎ ﻓﻴﻪ ﺣﻴﻦ ﺍﻟﻬﺠﺮﺓ
ﻭﺭ ﱠﺩ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﻴْ َﺪ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﻭﺑﺎﺿﺖ ﻓﻴﻪ ﺍﻟﺤﻤﺎﻣ ُﺔَ ،
ُ ﻟﻴﺎﻝ ،ﻭﻧ َ َﺴ َﺠﺖ ﻋﻠﻰ ﺑﺎﺑﻪ
ﺍﻟﻜﻔﺎﺭ ﻋﻨﻬﻤﺎ ﻟ ﱠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺩﺧﻮﻟﻬﻢ ﻓﻴﻪ ،ﻭﻫﻮ ﻣﺸﻬﻮﺭ ﻓﻲ ﺍﻟﺤﺮﻡ ﻳُﺰﺍﺭ ﻭﻳﺘﺒﺮﻙ ﺑﻪ.
ﻭﺛﻮﺭ :ﺟﺒﻞ ﺑﻤﻜﺔ ،ﻭﻓﻴﻪ ﺍﻟﻐﺎ ُﺭ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺍﻟﺘﻨﺰﻳﻞ} .ﻗﺎﻣﻮﺱ{.
ٌ }{1
ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ :ﺍﻵﻳﺔ .40 }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 192
ﻭﺧﻠﻴﻔﺔ ﺍﻟﺰﻣﺎﻥ ﺑﻌﺪﻩ ﺣﻘﺎ..........................،
ﺖ ﻓِﻲ ﺃَﺑِﻲ
ﺛﺎﺑﺖ ﺷﺎﻋﺮﻩ َِ ) :ﻫ ْﻞ ﻗُﻠْ َ
ﺎﻥ ﺑﻦ ٍ ﻭﺭﻭﻱ} :ﺃﻧﻪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ €ﻟ ِ َﺤ ﱠﺴ َ
ﺑ َ ْﻜ ٍﺮ َﺷﻴْﺌًﺎ؟( ﻗﺎﻝ :ﻧﻌﻢ ،ﻓﻘﺎﻝ) :ﻗُﻞْ َﻭﺃَﻧَﺎ ﺃ َ ْﺳ َﻤ ُﻊ( ﻓﻘﺎﻝ:
ﺎﻑ ﺍﻟْ َﻌﺪُ ﱡﻭ ﺑِﻪ ِ ﺇﺫ َﺻﻌ ِ َﺪ َ
ﺍﻟﺠﺒَ َ
ﻼ َﻃ َ ﺍﻟﻤﻨ ِ ِ
ﻴﻒ َﻭ َﻗ ْﺪ َﻭﺛﺎﻧ ِ َﻲ ﺍ ْﺛﻨَﻴْ ِ
ﻦ ﻓﻲ ﺍﻟﻐَﺎﺭ ِ ُ
ﻟﻢ ﻳَ ْﻌﺪِﻝ ﺑﻪ ِ َﺭ ُﺟ َ
ﻼ ﻣ ِ َﻦ ﺍﻟﺒَﺮِﻳﱠﺔ ِ ْ ﺐ َﺭﺳﻮﻝ ِ ﺍﷲ َﻗ ْﺪ َﻋﻠ ِ ُﻤﻮﺍ َﻭﻛﺎﻥَ ِ
ﺣ ﱠ
ﻓﻀﺤﻚ ﺭﺳﻮ ُﻝ ﺍﷲ €ﺣﺘﻰ ﺑَﺪﺕ ﻧﻮﺍﺟﺬﻩ ﺛﻢ ﻗﺎﻝَ :
)ﺻ َﺪﻗْ َ
ﺖ ﻳَﺎ َﺣ ﱠﺴﺎﻥ ُﻫ َﻮ ِ
ﺍﻟﺨﻠﻖ ﺃﺣﺪ ﻣﻦ َﺖ( ،ﻭﻓﻲ ﻫﺬﺍ ﺃﻳﻀﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ ﻳ َ ْﻌ ِﺪﻝ ﺑﺄﺑﻲ ﺑﻜﺮ ٌ ﻛ ََﻤﺎ ﻗُ ْﻠ َ
ﺍﻟﻨﺒﻴﻴﻦ.
َ ﺃﻱ :ﺇﻻ
ﺐ ﻓﻴﻪ } َﻭ{ ُﻫ َﻮ }ﺧَ ﻠِﻴ َﻔﺔ ﺍﻟﺰﱠﻣﺎ ِﻥ{ ﺍﻹﺿﺎﻓﺔ ﺑﻤﻌﻨﻰ ﻓﻲ }ﺑَ ْﻌ َﺪ ُﻩ َﺣﻘًّﺎ{ ﻻ َﺭﻳْ َ
ﻨﻮﺏ َﻣﻨﺎﺑَﻪ -ﻭﺍﻟﻬﺎء ﻟﻠﻤﺒﺎﻟﻐﺔ ﻏﻴﺮﻩ ﻭﻳ َ ُ ﻒ َﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨًﺎ ،ﻭﺍﻟﺨﻠﻴﻔ ُﺔَ :ﻣﻦ ﻳَﺨْ ﻠ ُ ُ
ً
ﻼﻣﺔ ،ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﻳﺎ ﺧﻠﻴﻔ َﺔ ﺭﺳﻮﻝ ﺍﷲ؛ ﺑﻼ ﺧﻼﻑ، ٍ ﻛﻤﺎ ﻓﻲَ :ﻋ ﱠ
ﻭﺃﻣﺎ :ﻳﺎ ﺧﻠﻴﻔ َﺔ ﺍﷲ؛ ﻓﻔﻴﻪ ﻣﺬﻫﺒﺎﻥ ،ﻭﺍﻟﺤﻖ ﺍﻟﺠﻮﺍ ُﺯ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻳَﻨﻬﻰ
ﻋﻦ ﺫﻟﻚ .ﻓﺎﻟﺼﺪﻳﻖ :ﺧﻠﻴﻔ ُﺔ ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﺍﻹﻣﺎﻡ ﺍﻟﺤﻖ ﺑﻌﺪﻩ ،ﺛﺒﺘﺖ
ﺃﺣﺪ ﺇﺫ ﻟﻮ ﻛﺎﻥ َ 1ﻻ ِ ْﺷﺘَﻬﺮ، ٍ ﺺ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻠﻰ ﺇﻣﺎﻣﺘُﻪ ﺑﺎﻹﺟﻤﺎﻉ ،ﻭﻟﻢ ﻳَﻨ ُ ﱠ
ﺑﻞ ﺗﻮﺍﺗ َ َﺮ ﻭﻟﻢ ﻳ ُ ْﺤﺘَ ْﺞ ﺇﻟﻰ ُﻣﻨﺎﺯﻋﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺈﻧﻬﻢ ﻟ ﱠﻤﺎ ﺗ ُﻮﻓﱢﻲ €ﺍﺧﺘﻠﻔﻮﺍ
ﺃﻣﻴﺮ ،ﻭﻣِﻦ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻓﻲ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻹﻣﺎﺭﺓ ﺣﺘﻰ ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻧﺼﺎﺭ :ﻣِﻨ ﱠﺎ ٌ
ﺶ( ،ﺛﻢ ﻗﺎﻝ: ﻓﺎﺣﺘﺞ ﺃﺑﻮ ﺑﻜﺮ ﺑﺎﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ) :ﺍﻷﺋ ِ ﱠﻤ ُﺔ ﻣ ِ ْﻦ ﻗُ َﺮﻳْ ٍ ﱠ ﺃﻣﻴﺮ،ٌ
ِ ِ
ﻴﺖ ﻟﻜﻢ :ﺇ ّﻣﺎ ُﻋ َﻤ َﺮ ﺃﻭ ﺃﺑﺎ ُﻋﺒَﻴْ َﺪﺓ ،ﻓﺄﺧﺬ ﺑﻴَﺪﻫﻤﺎ ﻭﻗﺎﻝ :ﺑﺎﻳ ِ ُﻌﻮﺍ َﻣ ْﻦ ﻗﺪ َﺭ ِ
ﺿ ُ
ﻓﺒﺎﺩﺭ ﻋﻤﺮ ﻓﻘﺎﻝ ﻷﺑﻲ ﺑﻜﺮ :ﺃُﺑ ْ ُﺴﻂ ﻳ َ َﺪ َﻙ ،ﻓﺒَ َﺴﻄﻬﺎ ،ﻓﺒﺎﻳ َ َﻌ ُﻪ، َ ِﺷﺌْﺘُﻢ ﻣﻨﻬﻤﺎ،
ﺻ ْﺪﻗ ًﺎ.ﻭﺇﻣﺎﻣﺎ ًِ ﺍﻟﻤﻬﺎﺟﺮﻭﻥ ﺛﻢ ﺍﻷﻧﺼﺎ ُﺭ ،ﻓﻜﺎﻥ ﺧﻠﻴﻔ ًﺔ ﺣ ًّﻘﺎَ ﻓﺘَﺒ ِ َﻌ ُﻪ
ﱠﺺ .
ﺍﻟﻨ ّ }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
193
ﻭﻣﺪﺓ ﺧﻼﻓﺘﻪ :ﺳﻨﺘﺎﻥ............................،
ﺛﻢ ﺗﻮﻓﻲ :ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺙ ﻭﺳﺘﻴﻦ ﺳﻨﺔ..،
}ﻭﻣﺪ ُﺓ ﺧﻼﻓﺘﻪ ِ {:ﺍﺳﻢ ﻣﺼﺪﺭ ﻟ ِ َﺨﻠﱠﻔ ُﻪ ُﻣ َﻀ ﱠﻌﻔًﺎ ﺇﺫﺍ ﺃﻗﺎﻣﻪ ،ﺃﻭ َ
ﻟﺨﻠ َ َﻔ ُﻪ ﺇﺫﺍ ﻗﺎﻡ
ﻘﺎﻣ ُﻪ ،ﻭﻫﻲ :ﺍﻟﻨﻴﺎﺑ ُﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ ُﻋﻤﻮﻡ َﻣﺼﺎﻟﺢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣِﻦ ﺇﻗﺎﻣﺔ َﻣ َ
ﺍﻟﺪﻳﻦ ﻭﺻﻴﺎﻧ ِﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﺑﺤﻴﺚ ﻳَﺠﺐ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﺨﻠﻖ ﺍﻻﺗﺒﺎ ُﻉ ،ﻛﺬﺍ ﻓﻲ
ﻭﺃﺭﺑﻊ ٍ
ﻟﻴﺎﻝ، ُ }ﺳﻨﺘﺎﻥ{ ﻭﻗﺎﻝ ﻓﻲ )ﺍﻟﻤﻮﺍﻫﺐ( :ﻭﺳﺘﺔ ﺃﺷﻬﺮ )ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ( َ
ﺖ)ﺭﺃَﻳْ ُ
َﺺ ُﺭﺅﻳﺎﻩ ﻋﻠﻰ ﺃﺑﻲ ﺑﻜﺮ ﻓﻘﺎﻝَ : ﻭﻳُﺆﻳﱢ ُﺪﻩ ﻣﺎ ﺻﺢ} :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻗ ﱠ
ﻒ( ،ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﻚ ﺑ ِ ِﻤ ْﺮﻗ َﺎﺗَﻴ ْ ِﻦ َﻭﻧ ِ ْﺼ ٍْﺖ ﺃﻧَﺎ َﻭﺃﻧ َْﺖ َﺩ َﺭ َﺟ ًﺔ ،ﻓ ََﺴﺒَ ْﻘﺘُ َ َﻛﺄﻧﱢﻲ ْ
ﺍﺳﺘَﺒَﻘ ُ
ﻭﺃﻋﻴﺶ ﺑﻌ َﺪ َﻙ َﺳﻨَﺘَﻴ ِﻦ َﻭﻧ ِ ْﺼﻔًﺎ،
ُ ﻭﺭﺣﻤﺘﻪِ، ﻐﻔﺮﺗﻪِ َ ﻚ ﺍﷲ ُ ﺗﻌﺎﻟﻰ ﺇﻟﻰ َﻣ َ ﺍﷲ؛ ﻳ َ ْﻘﺒ ِ ُﻀ َ
ﻭﻛﺎﻥ ﻛﻤﺎ َﻋﺒ ﱠ َﺮ ،ﻓﻘﺪ ﻋﺎﺵ ﺑ َ ْﻌ َﺪ ُﻩ َﺳﻨﺘﻴﻦ ﻭﺳﺘﺔ ﺃﺷﻬﺮ{ ،ﻭﻣﻦ ﺛﻤﺔ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ÷
ﺃﻋﺒَ َﺮ ﻫﺬﻩ ﺍﻷ ّﻣﺔِ ﺑﻌﺪ ﺍﻟﻨﺒﻲ .€ ْ
ﻣﺮﺽ ﺃﺑﻲ ﺑﻜﺮ ﻋﻠﻰ ﻣﺎ ﺭﻭﺍﻩ ﻋﻤﺮ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ِ ﻭﺳﺒﺐ
ُ }ﺛﻢ ﺗﻮﻓﻲ{
،€ﻓ َﻜ ِﻤ َﺪ؛ ﻓﻤﺎ ﺯﺍﻝ ﺟﺴ ُﻤ ُﻪ ﻳَﻨْﻘﺺ ﺣﺘﻰ ﻣﺎﺕ ﻟﻴﻠ َﺔ ﺍﻟﺜﻼﺛﺎء ﻟﺜﻤﺎ ٍﻥ ﺑَﻘَﻴْ َﻦ ﻣِﻦ
ﺛﻼﺙ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻬﺠﺮﺓ{ ﻭﻗﺎﻝ ﻓﻲ )ﺍﻟﻤﻮﺍﻫﺐ( :ﺇﻧﻪ َ ﺟﻤﺎﺩﻯ ﺍﻷﺧﻴﺮﺓ }ﺳﻨ َﺔ
3
ﻭﺍﻟﺤﺎﺭﺙ ﻛﺎﻧﺎ ﻳَﺄﻛﻼﻥ َﺧﺰ ِ َ
ﻳﺮ ًﺓ 2
َ ﺗﻮﻓﻲ َﻣ ْﺴ ُﻤﻮﻣﺎ ،ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﺻﺢ :1ﺃﻥ ﺃﺑﺎ ﺑﻜ ٍﺮ
ﺭﺳﻮﻝ ﺍﷲ؛ ِ ﺍﻟﺤﺎﺭﺙ ﻷﺑﻲ ﺑﻜ ٍﺮ :ﺍﺭﻓَ ْﻊ ﻳ َﺪ َﻙ ﻳﺎ ﺧﻠﻴﻔ َﺔ
ُ ﺃُﻫ ِﺪﻳَﺖ ﻷﺑﻲ ﺑﻜ ٍﺮ ،ﻓﻘﺎﻝ
،€ﻭﺍﷲ ﺇﻥ ﻓﻴﻬﺎ ﻟ ََﺴ ﱠﻢ َﺳﻨ َ ٍﺔ ،ﻭﺇﻧّﺎ ﻧﻤﻮﺕ ﻓﻲ ﻳﻮﻡٍ ﻭﺍﺣ ٍﺪ ،ﻓﺮﻓَ َﻊ ﻳ َﺪ ُﻩ ،ﻓﻠﻢ ﻳَﺰﺍﻻ
ﺛﻼﺙ ﻭﺳﺘﻴﻦ ﺳﻨﺔ{ ٍ ﺍﻟﺴﻨ َ ِﺔ }ﻭﻫﻮ ﺍﺑﻦ َﻋﻠِﻴﻠَﻴْ ِﻦ ﺣﺘﻰ ﻣﺎﺗﺎ ﻓﻲ ﻳﻮﻡ ﻭﺍﺣ ٍﺪ ﻋﻨﺪ ﺍﻧﻘﻀﺎء ﱠ
ﻭﺻ ِﺤﺒَ ُﻪ ﻭﻫﻮ ﺍﺑﻦ ﺃﺻﻐﺮ ﻣﻨﻪ ﺑﺴﻨﺘﻴﻦَ ، َ ﻛﻤﺎ ﻫﻮ ِﺳ ﱡﻦ ﺍﻟﻤﺼﻄﻔﻰ ،ﻓﻜﺎﻥ ﺃﺑﻮ ﺑﻜﺮ
ﺛﻤﺎ ِﻥ ﻋﺸﺮ َﺓ ﺳﻨ ًﺔ؛ ﻭﺍﻟﻨﺒﻲ ﺍﺑﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻓﻲ ﺗﺠﺎﺭﺗﻪ ﺇﻟﻰ ﺍﻟﺸﺎﻡ.
ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ* . }{1
ﺃﻱ :ﺍﻟﺤﺎﺭﺙ ﺍﺑﻦ ﻛﻠﺪﺓ.
* }{2
ﺍﻟﺨﺰﻳﺮ -ﺑﺎﻟﺨﺎء ﺍﻟﻤﻌﺠﻤﺔ ،ﻭﺑﺎﻟﺰﺍﻱ ﻭﺁﺧﺮﻩ ﺭﺍء ،ﻭﻳﻘﺎﻝ :ﺧﺰﻳﺮﺓ – ﺑﺎﻟﻬﺎء ٌ :-
ﻟﺤﻢ ﻳﻘﻄ ُﻊ }{3
ﻟﺤﻢ ﻓﻬﻲٌ ﻧﻀﺞ ﺫ ّﺭ ﻋﻠﻴﻪ ﺩﻗﻴﻖ ،ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ
َ ﻳﺼﺐ ﻋﻠﻴﻪ ﻣﺎء ﻛﺜﻴﺮ ،ﻓﺈﺫﺍ
ّ ﺻﻐﺎﺭﺍ ﺛﻢ
ً
ﻋﺼﻴﺪﺓ) .ﺷﺮﺡ ﻣﺴﻠﻢ(.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 194
ﻭﻣﻨﺎﻗﺒﻪ ﻏﻴﺮ ﻣﻨﺤﺼﺮﺓ ﻻ ﺗﺴﻊ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ.
ﺃﺭﺩﺕ ﺍﻹﺣﺎﻃ َﺔ
َ ﻏﻴﺮ ﻣﻨﺤﺼﺮﺓ ﻻ ﺗ ََﺴ ُﻊ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ{ ﻭﺇﻥ
}ﻭﻣﻨﺎﻗﺒﻪ ُ
ﺑﻤﻨﺎﻗﺒﻪ -ﻭﻣﻨﺎﻗﺐ ﺑﺎﻗﻲ ﺍﻟﺨﻠﻔﺎء ،ﻭﺑﻴﺎﻥ ﺣﻘﻴ ِﺔ ﺧﻼﻓ ِﺔ ﻛ ﱟﻞ -ﻓﻌﻠﻴﻚ ﺑﻜﺘﺎﺏ
)ﺍﻟﺼﻮﺍﻋﻖ( ﻟﺨﺎﺗﻤﺔ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ ،ﻓﺈﻧﻪ ﻛﺘﺎﺏ ﻟﻢ ﻳُﺼﻨ ﱠﻒ
ﻣﺜﻠُﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﺎﺏِ .
ﺃﻋﻈﻢُ ﻭﻧﺎﻫﻴﻚ ﻓﻲ ﻣﻨﺎﻗﺒﻪ ÷ :ﺛﺒﺎﺗ ُﻪ ﻋﻨﺪ ﻭﻓﺎﺓ ﺍﻟﻨﺒﻲ - €ﺍﻟﺬﻱ ﻻ ُﻣﺼﻴﺒ َﺔ
ﺍﻟﻘﻴﺎﻡ
َ ﻣﻨﻪ -ﺣﺘﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺧُ ﺒِﻞ ﻳﻮﻣﺌﺬ ﻛﻌﻤﺮ ،ﻭﺑﻌﻀﻬﻢ ﺃُﻗْﻌِﺪ ﻓﻠﻢ ﻳ ُ ِﻄ ِﻖ
ﺍﻟﻜﻼﻡ
َ ﺲ؛ ﺑﻞ ﺃ ُ ْﺿﻨ ِ َﻲ ﻓﻤﺎﺕ ﻛﻤ ًﺪﺍ ،ﻭﺑﻌﻀﻬﻢ ﺃُﺧﺮِﺱ ﻓﻠﻢ ﻳ ُ ِﻄ ِﻖﻛﻌﺒﺪِ ﺍﷲ ﺑﻦ ﺃُﻧَﻴ ْ ٍ
ﻛﻌﺜﻤﺎﻥ ،ﻭﻛﺎﻥ ﺃﺛﺒﺘَ ُﻬﻢ ﺃﺑﻮ ﺑﻜ ٍﺮ ،ﺟﺎء ﻭﻋﻴﻨﺎﻩ ﺗ َ ْﻬ ُﻤﻼﻥ ،ﻓَ َﻜ َﺸﻒ ﺍﻟﺜﻮﺏ ﻋﻦ ﻭﺟﻬﻪ َ
ﻓﺤ ِﻤ َﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻗﺎﻝ :ﺃﻻ َﻣﻦ ﻭﻣﻴﱢﺘﺎَ ، ﻓَ َﻘﺒﱠﻠَﻪ ﻭﻗﺎﻝ :ﺑِﺄﺑِﻲ ﺃﻧﺖ ﻭﺃ ُ ﱢﻣﻲِ ،ﻃ َ
ﺒﺖ ﺣﻴًّﺎ َ
ﻭﻣﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﺍﷲَ ﺗﻌﺎﻟﻰ ﻓﺈﻥ ﺍﷲ ﻛﺎﻥ ﻳَﻌﺒ ُﺪ ﻣﺤﻤ ًﺪﺍ €ﻓﺈﻥ ﻣﺤﻤﺪﺍ €ﻗﺪ ﻣﺎﺕَ ،
ﻳﻤﻮﺕ ،ﻓﻌﻨﺪ ﺫﻟﻚ ﻇﻬﺮﺕ ﺷﺠﺎﻋﺘُﻪ ﻭﻋﻠ ُﻤﻪ ،ﺇﺫ ﺍﻟﺸﺠﺎﻋﺔ -ﻛﻤﺎ ُ ﺣﻲ ﻻﺗﻌﺎﻟﻰ ﱞ
ﺛﺒﻮﺕ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ُﺣﻠﻮﻝ ﺍﻟﻤﺼﺎﺋﺐ ،ﻭﻻ ُﻣﺼﻴﺒ َﺔ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ،ﻭﻣﻦ ﺛﻤﺔ ُ ﻣﺮ -
ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ÷ :ﻭﺍﷲ؛ ﻟﻮﻻ ﺃﺑﻮ ﺑﻜﺮ ﻣﺎ ُﻋﺒ ِ َﺪ ﺍﷲ ُ ﺗﻌﺎﻟﻰ ﺑﻌ َﺪ ﻣﺤﻤﺪ €ﺃﺑ ًﺪﺍ.
ﺷﺎﻫﺮﺍ ﺳﻴ َﻔ ُﻪ ﻋﻠﻰ
ً ﻭﻣِﻦ ﺑﺎﻫﺮ ﺷﺠﺎﻋﺘﻪِ ﺃﻳﻀﺎ :ﺛﺒﻮﺗ ُﻪ َ
ﻳﻮﻡ ﺑ َ ْﺪﺭ ﻋﻨﺪ ﺍﻟﻨﺒﻲ €
ﺭﺃﺱ ﺭﺳﻮﻝ ﺍﷲ ،€ﻓﻠﻢ ﻳ َ ْﺪ ُﻥ ﺃﺣﺪ ﻳﻮﻣﺌﺬ ﻋﻨﺪﻩ ﺇﻻ ﺃﺑﺎ ﺑﻜﺮ.
ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ :ﻣﺒﺎﺷﺮﺗ ُﻪ ﻟﻘﺘﺎﻝ ﺃﻫﻞ ﺍﻟ ﱢﺮﺩﺓ ﺣﻴﻦ ﺗﻮﻓﻲ ﺭﺳﻮﻝ ﺍﷲ ،€
ﻭﻗﺘﺎﻟﻪ ﻟﻤﺎﻧِﻌِﻲ ﺍﻟﺰﻛﺎﺓ ،ﻭ َﻋ ْﺰ ُﻣﻪ ﻋﻠﻴﻪ ۊﻟﻮ ﻭﺣﺪﻩ ،ﻭﻗﺘﺎﻟﻪ ﻟ ُﻤ َﺴﻴْﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ
ﻭﻏﻴﺮ
ُ ﺍﻟﻠﻌﻴﻦ ﻭﻗﻮﻣﻪِ ﻣﻊ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻬﻢ :ﺑﺄﻧﻬﻢ ﻛﺎﻧﻮﺍ ﱫ( ) *ﱪ،1
ﺼ ُﺮﻩ َﺣ ّﺪ.
ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻳُﺤﺼﻴﻪ َﻋ ﱞﺪ ﻭﻻ ﻳ َ ْﺤ ُ
ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ :ﺍﻵﻳﺔ .16 }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
195
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻩ :ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﺭﻳﺎﺡ،
ﺃﺳﻠﻢ ﺳﻨﺔ ﺳﺖ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ،ﻭﻗﻴﻞ :ﺧﻤﺲ ،ﺑﻌﺪ ﺃﺭﺑﻌﻴﻦ ﺭﺟﻼ ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ
ﺍﻣﺮﺃﺓ .ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺃﻋﺰ ﺍﻹﺳﻼﻡ ﺑﻪ....................،
}ﻋ َﻤ ُﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺑﻦ }ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻩ{ ﺃﻱ :ﺑﻌﺪ ﺃﺑﻲ ﺑﻜﺮ :ﺃﺑﻮ ﺣﻔﺺُ 1
ﺠﺘﻤﻊ ﻣﻊﻧُ َﻔﻴﻞ{ ﻛﺰﺑﻴﺮ }ﺑﻦ ﻋﺒﺪ ﺍﻟ ُﻌﺰﱠﻯ ﺑﻦ ﺭِﻳﺎﺡ{ -ﺑﻜﺴﺮ ﺍﻟﺮﺍء ﻭﺑﻴﺎء ﻣﺜﻨﺎﺓ -ﻳ ِ
َ ْ
ﺖ ﺃﺑﻲ َﺟﻬ ٍﻞ ﺑﻨﺖ ﺫﻱ ﺍﻟ ﱡﺮ ْﻣ َﺤﻴْﻦ ،ﻭﻟﻴﺴﺖ ﺑﺄُﺧْ ِ ٍ
ﻛﻌﺐ ،ﻭﺃﻣﱡﻪَ :ﺣﻨْﺘَ َﻤﺔ ُ ﺍﻟﻨﺒﻲ €ﻓﻲ
ﺑﻨﺖ ﻋ ﱢﻤﻪِ.2 -ﻛﻤﺎ ﻭﻫﻤﻮﺍ -ﺑﻞ ُ
ﺃﺑﻠﺞ ،ﺷﺪﻳﺪ َﺓ ﺃﺻﻠﺞَ ، َ ﻬﻖ ،ﺗ َ ْﻌﻠﻮ ُﻩ ُﺣ ْﻤﺮ ٌﺓ ،ﻭﻛﺎﻥ ُﻃ َﻮﺍﻻ، ﺃﺑﻴﺾ ،ﺃ ْﻣ َ َ ﻛﺎﻥ
ﺳﺖ ﻣﻦ ﱟ }ﺃﺳﻠﻢ ﺳﻨ َﺔ
َ ُﺣ ْﻤﺮﺓ ِ ﺍﻟﻌﻴﻨﻴﻦ ﻓﻲ ﻋﺎﺭﺿﻴْﻪ ِﺧ ﱠﻔﺔ؛ ﻭﻓﻲ ِﺳﺒﺎﻟ َﻴْﻪ َﻣ ّﺪﺓ
ﺳﺒﻊ ﻭﻋﺸﺮﻭﻥ ﺳﻨ ًﺔ ،ﻭﻫﻮ ﺧﻤﺲ{ ﻗﺎﻝ ﻓﻲ )ﺍﻟﺼﻮﺍﻋﻖ( :ﻭﻟﻪ ٌ َ ﺍﻟﻨﺒﻮﺓ ،ﻭﻗﻴﻞ:
ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ﺍﻵﺗﻲ }ﺑﻌﺪ ﺃﺭﺑﻌﻴﻦ ﺭﺟﻼ{ ﻭﻗﻴﻞ :ﺗﺴﻌ ًﺔ ﻭﺛﻼﺛﻴﻦ ،ﻭﻗﻴﻞ: َ ﻻ ﻳُﻼﺋِﻢ
ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺍﻣﺮﺃﺓً ،ﻓﻔﺮﺡ ﺑﻪ َ ﺧﻤﺴﺔ ﻭﺃﺭﺑﻌﻴﻦ }ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ{ ﻭﻗﻴﻞ:
ﺐ ﺇﺳﻼﻣﻪِ }ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﻰ{ ﻋﻠﺔ ﻷﻓﻀﻠﻴﺘﻪِ ﻭﻇﻬﺮ ﺍﻹﺳﻼ ُﻡ ﺑﻤﻜﺔ ﻋﻘ ِ َ ﺍﻟﻤﺴﻠﻤﻮﻥَ ،
}ﻗﺪ ﺃﻋ ﱠﺰ ﺍﻹﺳﻼ َﻡ ﺑﻪ{ ﺑﺒﺮﻛﺔ ﺩﻋﻮﺓ ﺍﻟﻨﺒﻲ €ﺍﻟﻤﺴﺘﺠﺎﺑَﺔ ﺑﻘﻮﻟﻪ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺃ َ ِﻋ ﱠﺰ
ﻞ ﺍﺑْ ِﻦ ﺎﺏ ÷َ ،ﻭﺃَﺑِﻲ َﺟ ْﻬ ِ ﻦ ﺍﻟْ َﺨ ﱠﻄ ِ ﻚُ :ﻋ َﻤ َﺮ ﺑ ِ ﺐ َﻫ َﺬﻳْ ِﻦ ﺍﻟ ﱠﺮ ُﺟﻠَﻴْ ِﻦ ﺇﻟ َﻴْ َﻼﻡ ﺑِﺄ َ َﺣ ﱢ
ﺍﻹﺳ َ
ْ
ﺎﺏ( ﺧﺎﺻ ًﺔ ،ﻭﺣﻜﻤﺔ ِﻫ َﺸﺎﻡٍ( ،ﻭﺑﻘﻮﻟﻪ) :ﺍﻟﻠﱠ ُﻬ ﱠﻢ؛ ﺃ ِﻋ ﱠﺰ ﺍﻟ ﱢﺪ َ
ﻳﻦ ﺑ ِ ُﻌ َﻤ َﺮ ﺑْ ِﻦ ﺍﻟْ َﺨ ﱠﻄ ِ
ﻗﺮﻳﺶ ﻛﺄﺑﻲ ﺟﻬﻞ ،ﻓﻜﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ٍ ﺍﻟﺪﻋﺎء ﺑﺬﻟﻚ :ﺃﻥ ﻋﻤﺮ ÷ ﻛﺎﻥ ﻣﻦ ﺃﺷﺮﺍﻑ
ﻔﺎﺧﺮﺍ.
ً ﻓﺎﺧ َﺮﻫﻢ ُﻣﻔﺎ ِﺧ ٌﺮ ﺃﺭﺳﻠﻮﻩُ 3ﻣ ﺣﺮﺑﺎ ﺑ َ َﻌﺜﻮﻩ ﺭﺳﻮﻻ ،ﻭﺇﺫﺍ َ
ﻛﻨﺎﻩ ﺑﻪ ﺍﻟﻨﺒﻲ €؛ ﻷﻥ ﺍﻟﺤﻔﺺ ﻭﻟﺪ ﺍﻷﺳﺪ ،ﻳﻌﻨﻲ :ﺃﻧﻪ ﺃﺳﺪ .ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ .ﻣﻨﻪ. }{1
ﺣﻨﺘﻤﺔ ﺑﻨﺖ ﻫﺎﺷﻢ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻣﺨﺰﻭﻡ .ﻭﻗﻴﻞ :ﺣﻨﺘﻤﺔ ﺑﻨﺖ ﻫﺸﺎﻡ }{2
ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﺃﺧﺖ ﺃﺑﻲ ﺟﻬﻞ ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﺗﻜﻮﻥ ﺍﺑﻨﺔ ﻋﻤﻪ -ﻗﺎﻝ ﺃﺑﻮ
ﻋﻤﺮ :ﻭﻣﻦ ﻗﺎﻝ ﺫﻟﻚ -ﻳﻌﻨﻲ ﺑﻨﺖ ﻫﺸﺎﻡ -ﻓﻘﺪ ﺃﺧﻄﺄ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻟﻜﺎﻧﺖ ﺃﺧﺖ ﺃﺑﻲ
ﺟﻬﻞ ﻭﺍﻟﺤﺎﺭﺙ ﺍﺑﻨﻲ ﻫﺸﺎﻡ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻭﺇﻧﻤﺎ ﻫﻲ ﺍﺑﻨﺔ ﻋﻤﻬﻤﺎ؛ ﻷﻥ ﻫﺸﺎﻣﺎ ﻭﻫﺎﺷﻤﺎ
ﺍﺑﻨﻲ ﺍﻟﻤﻐﻴﺮﺓ ﺃﺧﻮﺍﻥ ،ﻓﻬﺎﺷﻢ ﻭﺍﻟﺪ ﺣﻨﺘﻤﺔ ﻭﻫﺸﺎﻡ ﻭﺍﻟﺪ ﺍﻟﺤﺎﺭﺙ ﻭﺃﺑﻲ ﺟﻬﻞ ،ﻭﻛﺎﻥ ﻳﻘﺎﻝ
ﻟﻬﺎﺷﻢ -ﺟﺪ ﻋﻤﺮ :-ﺫﻭ ﺍﻟﺮﻣﺤﻴﻦ) .ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ* .(157-156/4 :
ﺃﻱ :ﻟﻪ* . }{3
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 196
ﻭﺃﻧﻪ ﺟﻴﺶ ﺍﻟﺠﻴﻮﺵ ،ﻭﺃﺭﺳﻞ ﺍﻟﻌﺴﺎﻛﺮ ﻭﺍﻟﺠﻨﻮﺩ ،ﻭﻓﺘﺢ ﺟﻤﻴﻊ ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ،
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻣﺨﺘﻔﻴﺎ ﻓﻲ ﺩﺍﺭ ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ :ﺃﺭﻗﻢ؛ ﻋﻨﺪ ﺍﻟﺼﻔﺎ -ﻓﻠﻤﺎ
ﻟﻌﻤﺮ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﺩﻋﺎﺋَﻪ ،ﻓﺪﺧﻞ ﻓﻲ ﻗﻠﺐ ﻋﻤﺮ ﻧﻮ ُﺭ ﺍﻹﻳﻤﺎﻥ َ ﺩﻋﺎ ﺍﻟﻨﺒﻲ €
ﺍﻟﺒﺎﺏ
َ -ﻓﺴﺄﻝ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻨﺒﻲ €ﻓﻘﻴﻞ ﻟﻪ :ﻫﻮ ﺑﺪﺍﺭ ﺍﻷﺭﻗﻢ ،1ﻓﺠﺎء ﺇﻟﻴﻪ ﻓﻀﺮﺏ
ﻋﻤﺮ ﺑﺎﻟﺒﺎﺏ ،ﻓﻘﺎﻝ ﺣﻤﺰﺓُ:
)ﻣﺎ ﻟَﻜ ُْﻢ؟( ﻗﺎﻟﻮﺍُ :
ﻭﺍﺳﺘﺠﻤﻊ ﺍﻟﻘﻮﻡ ،ﻓﻘﺎﻝ €ﻟﻬﻢَ :
ﻓﺎﻓﺘﺤﻮﺍ ﻟﻪ ﻓﺈﻥ ﺃﻗﺒَ َﻞ ﻗﺒِﻠﻨﺎ ﻣﻨﻪ؛ ﻭﺇﻥ ﺃﺩﺑ َ َﺮ ﻗﺘﻠﻨﺎﻩ ،ﻓﺴﻤﻊ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ،€
ﻋﻤﺮ ،ﻓﻜﺒّﺮ ﺃﻫﻞُ ﺍﻟﺪﺍﺭ ﺗﻜﺒﻴﺮ ًﺓ ﺳ ِﻤ َﻌﻬﺎ ﺃﻫﻞ ﺍﻟﻤﺴﺠﺪ ،ﻓﻘﺎﻝ ﻋﻤﺮ:
ﻓﺨﺮﺝ ﻓﺘﺸﻬ َﺪ ُ
ﻓﻔﻴﻢ ﺍﻻﺧﺘﻔﺎء؟ ﻗﺎﻝ
َ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺃﻟ َْﺴﻨﺎ ﻋﻠﻰ ﺍﻟﺤﻖ؟! ﻗﺎﻝ) :ﺑَﻠَﻰ( ،ﻗﺎﻝ:
ﺍﻵﺧﺮ -ﺃﻱ :ﻭﻛﺎﻥ ﺃﺳﻠﻢ ﻗﺒﻞﺻ ﱠﻔﻴْﻦ ﺃﻧﺎ ﻓﻲ ﺃﺣﺪِﻫﻤﺎ ﻭﺣﻤﺰﺓ ﻓﻲ َ ﻋﻤﺮ :ﻓﺨﺮﺟﻨﺎ َ
ﺇﻟﻲ ﻭﺇﻟﻰ ﺣﻤﺰﺓ ،ﻓﺄﺻﺎﺑﺘْﻬﻢ
ﻗﺮﻳﺶ ﱠ
ٌ ﻓﻨﻈﺮﺕ
ْ ﻋﻤﺮ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ -ﻓﺪﺧﻠﻨﺎ ﺍﻟﻤﺴﺠ َﺪ،
َ
ﻛﺂﺑ ٌﺔ ﺷﺪﻳﺪﺓ ،ﻓﺴﻤﺎﻧﻲ ﺭﺳﻮﻝ ﺍﷲ :€ﺍﻟﻔﺎﺭﻭﻕَ ﻳﻮﻣﺌﺬ ،ﻭﻓ ﱠﺮﻕ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻲ ﺑﻴﻦ
ﺍﻟﻌﺴﺎﻛﺮ ﻭﺍﻟﺠﻨﻮ َﺩ{
َ }ﺍﻟﺠﻴﻮﺵ ،ﻭﺃﺭﺳﻞﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ }ﻭﺃﻧﻪ ﺟﻴﱠﺶ{ ﺃﻱَ :ﺟﻤﻊ ُ
ﺍﻟﺠﻨْﺪ ﺍﻷﻋﻮﺍ ُﻥ ﻭﺍﻷﻧﺼﺎﺭ }ﻭﻓﺘﺢﺶ ،ﻭﻓﻴﻪ ُ ﺍﻟﺠﻴْ ُ
ﻜﺮ َ -ﺍﻟﻌ ْﺴ ُ
ﻓﻲ )ﺍﻟﺼﺤﺎﺡ(َ :
ﺟﻤﻴﻊ{ ﺃﻱ :ﺃﻛﺜﺮ }ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ{ ﻭﻓﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺸﻴﺒﺎﻧﻲ 2ﻓﻲ )ﻋﻘﻴﺪﺗﻪ(:3 َ
ﺍﻟﻤ ْﺴﻠِﻤِ َ
ﻴﻦ َﻭ َﻣ ﱠﻬ َﺪ ﺍ ﻴﻊ ﺑﻼ ﺩ ِ ُ
َﺟﻤِ َ ﺑﺎﻟﺴﻴْ ِ
ﻒ َﻋﻨْ َﻮﺓً ﻭﻕ ﱠ ﻟَ َﻘ ْﺪ َﻓﺘَ َﺢ ﺍﻟ َﻔﺎ ُﺭ ُ
ﺍﻟﻤﺸْ ﺮِﻛ ِ َ
ﻴﻦ َﻭﺃﺧْ َﻤ َﺪﺍ َﻭ ْ
ﺃﻃ َﻔﺄ ﻧﺎ َﺭ ُ ﻳﻦ ﺍﷲ ِ ﺑَ ْﻌ َﺪ ﺧَ ﻔﺎﺋﻪ ِ
ﻭﺃﻇ َﻬ َﺮ ﺩ ِ َ
ﺍﺑﻦ ﺃﺑﻲ ﺍﻷﺭﻗﻢ* . }{1
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻓﺮﻗﺪ ﺍﻟﺸﻴﺒﺎﻧﻲ ﺍﻟﻜﻮﻓﻲ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ،ﺇﻣﺎﻡ ﺑﺎﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ، }{2
ﻭﻫﻮ ﺍﻟﺬﻱ ﻧﺸﺮ ﻋﻠﻢ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﺃﺧﺬ ﻋﻨﻪ ﺑﻌﺾ ﺍﻟﻔﻘﻪ ،ﻭﺗ ّﻤﻢ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻲ
ﻳﻮﺳﻒ .ﻭﺭﻭﻯ ﻋﻦ :ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﻣ ِ ْﺴ َﻌﺮ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﺃﺧﺬ ﻋﻨﻪ:
ﺍﻟﺸﺎﻓﻌﻲ .ﻭﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺑﻐﺪﺍﺩ ،ﻓﻮﻻﻩ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻘﻀﺎء ﺑﺎﻟﺮﻗﺔ ﺛﻢ ﻋﺰﻟﻪ .ﻭﻟﻤﺎ ﺧﺮﺝ
ﺍﻟﺮﺷﻴﺪ ﺇﻟﻰ ﺧﺮﺍﺳﺎﻥ ﺻﺤﺒﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻟﻮ ﺃﺷﺎء ﺃﻥ ﺃﻗﻮﻝ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﻠﻐﺔ ﻣﺤﻤﺪ ﺍﺑﻦ
ﺍﻟﺤﺴﻦ ،ﻟﻘﻠﺖ ،ﻟﻔﺼﺎﺣﺘﻪ ،ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺤﺮﺑﻲ :ﻗﻠﺖ ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ :ﻣِﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﻩ
ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺪﻗﺎﻕ؟ ﻗﺎﻝ :ﻣﻦ ﻛﺘﺐ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ .ﻟﻪ ﻛﺘﺐ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ،
ﻣﻨﻬﺎ) :ﺍﻟﻤﺒﺴﻮﻁ() ،ﺍﻟﺰﻳﺎﺩﺍﺕ() ،ﺍﻟﺠﺎﻣﻊ ﺍﻟﻜﺒﻴﺮ() ،ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ() ،ﺍﻟﺤﺠﺔ
ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ( .ﻭﻟﺪ ﺳﻨﺔ 131ﻫـ ﺑﻮﺍﺳﻂ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 189ﻫـ ﻓﻲ ﺍﻟﺮﻱ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺸﻴﺒﺎﻧﻴﺔ( ،ﻟﻤﺤﻤﺪ ﺍﻟﺸﻴﺒﺎﻧﻲ. }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
197
ﻛﺎﻟﺸﺎﻡ ،ﻭﺍﻟﻌﺮﺍﻕ ،ﻭﻣﺼﺮ ،ﻭﻗﺴﻄﻨﻄﻴﻨﻴﺔ ،ﻭﺍﻟﺠﺰﻳﺮﺓ ،ﻭﺃﺫﺭﺑﻴﺠﺎﻥ....،
ﻠﺔ؛ ﻭﺳ ﱢﻤﻴﺖ ﺸﺄﻣﺔ ﺍﻟﻘِﺒْ ِ
ﺍﻟﺸﺄْ ُﻡ -ﺑﻼﺩ ﻋﻦ َﻣ َ
}ﻛﺎﻟﺸﺎﻡ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﱠ
ﺷﺎﻣﺎﺕ
ٌ ﺃﺭﺿﻬﺎ
ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ،ﺃﻭ ﻷﻥ َ ﻟﺬﻟﻚ ،ﺃﻭ ﺳ ﱢﻤﻲ ﺑﺸﺎﻡ ﺑﻦ ﻧﻮﺡ ،ﻓﺈﻧﻪ ﺑﺎﻟﺴﻴﻦ ّ
ﻭﺣ ْﻤ ٌﺮ ﻭﺳﻮ ٌﺩ ،1ﺗ ُﺬﻛﺮ ﻭﺗﺆﻧﱠﺚ؛ ﺍﻧﺘﻬﻰ ،ﻭﺃﻣﺎ ﺍﻟﻤﺸﻬﻮ ُﺭ ﺍﻵﻥ ﺑﺎﻟﺸﺎﻡ ﻓ َﻘ َ
ﺼﺒَﺔ ﺑﻴﺾ ٌُ
ﺸﻖ -ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻭﻓﺘﺢ ﺍﻟﻤﻴﻢ. ﺩِ َﻣ َ
}ﻭﺍﻟﻌِﺮﺍﻕ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﻋﺮﺍﻕ -ﻛﻜﺘﺎﺏ -ﺑﻼﺩ ﻣِﻦ َﻋﺒ ﱠ َ
ﺎﺩﺍﻥ ﺇﻟﻰ ﺍﻟﻤ ْﻮ ِ
ﺻ ِﻞ
ﻮﺍﺷ ِﺞ ﻋﺮﺍﻕﺮﺿﺎ ،ﻭﻳﺬ ﱠﻛﺮ ،ﺳ ﱢﻤﻴﺖ ﺑﻬﺎ :ﻟﺘَ ُ ﻃﻮﻻ ،ﻭﻣﻦ ﺍﻟﻘﺎﺩِ ِﺳﻴﱠﺔ ﺇﻟﻰ ُﺣﻠْ َ
ﻮﺍﻥ َﻋ ً
ﺍﻟﻨ ﱠﺨْ ﻞ ﻭﺍﻟﺸﺠﺮ ﻓﻴﻬﺎ ،ﻭﺍﻟﻌﺮﺍﻗﺎﻥ :ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ.
}ﻭﻣ ِ ْﺼﺮ{ ﻓﻲ )ﺍﻟﺼﺤﺎﺡ( ﻫﻲ :ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻌﺮﻭﻓﺔ ،ﻭﺗﺬﻛﺮ ﻭﺗﺆﻧﺚ ،ﻭﻓﻲ
ﻣﺼﺮﺍ؛ ﻭﻷﻧﻪ ﺑﻨﺎﻫﺎً ﻤﺼﺮِﻫﺎ ﺃﻱَ :ﺟ ْﻌﻠِﻬﺎ)ﺍﻟﻘﺎﻣﻮﺱ( :ﺳﻤﻴﺖ ﺍﻟﻤﺪﻳﻨﺔ ﺑﻪ ﻟﺘَ ﱡ
ﻭﺍﻟﺒﺼ َﺮﺓ؛
ْ ﺍﻟ ِﻤ ْﺼ ُﺮ ﺑﻦ ﻧﻮﺡ ،ﻭﻗﺪ ﺗ ُْﺼ َﺮﻑ ،ﻭﻗﺪ ﺗ ُﺬﻛﱠﺮ ،ﻭﻓﻴﻬﻤﺎ ﺍﻟ ِﻤ ْﺼﺮﺍﻥ :ﺍﻟﻜﻮﻓ ُﺔ
ﺍﻟﻌﻠَﻤﻴّ ُﺔ ﻭﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺒﻠﺪﺓ.
ﺍﻧﺘﻬﻰ ،ﻭﺇﺫﺍ ُﻣﻨﻊ ﻣﻦ ﺍﻟﺼﺮﻑ ﻓﺴﺒﺒُ ُﻪ َ
ﻴﻨﻴﺔ{ -ﺑﻴﺎء ﻣﺸﺪﱠﺩﺓ ،ﻭﻗﺪ ﺗ ُﻀﻢ ﺍﻟﻄﺎء ﺍﻷﻭﻟﻰ -ﺩﺍ ُﺭ َﻣﻠِﻚ ﺍﻟﺮﻭﻡ،2 }ﻭﻗُ ْﺴ َﻄﻨْ ِﻄ ّ
ﻭﻓﺘﺤﻬﺎ ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﻭﺗﺴﻤﻰ ﺑﺎﻟ ﱡﺮﻭﻣِﻴﱠﺔ :ﺑُﻮ َﺯﻧ ِْﻄﻴﺎ ،ﻭﺍﺭﺗﻔﺎ ُﻉ ُﺳﻮﺭِﻩ ِ ٌ
ﺃﺣﺪ ُ
ﻭﻋﺸﺮﻭﻥ ﺫﺭﺍﻋﺎ؛ ﻛﺬﺍ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(.
ﺑﻌﻴْﻨﻪ ،ﻭﻫﻮ ﻣﺎ ﺑﻴﻦ َﺩ ْﺟﻠﺔ ﻳﺮﺓ{ ﻓﻲ )ﺍﻟﺼﺤﺎﺡ( ﻫﻲ :ﻣﻮﺿﻊ َ }ﻭﺍﻟﺠﺰ ِ َ
َ
ﺒﺎﺭ ،ﻭﺟﺰﻳﺮﺓﺃﺭﺽ ﺑﺎﻟﺒَ ْﺼﺮﺓ ،ﻭ ُﻣ ُﺪ ٌﻥ ﻛِ ٌ
ﺮﺍﺕ ،ﻭﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( :ﺍﻟﺠﺰﻳﺮﺓُ ٌ - ﻭﺍﻟ ُﻔ ِ
ﺮﺍﺕ؛ ﺍﻧﺘﻬﻰ. ﻭﺑﺤﺮ ﺍﻟﺸﺎﻡ ﺛﻢ َﺩﺟﻠَ ُﺔ ﻭﺍﻟﻔُ ُ
ُ ﺍﻟﻌﺮﺏ :ﻣﺎ ﺃﺣﺎﻁَ ﺑﻪ ﺑ َ ْﺤ ُﺮ ﺍﻟﻬِﻨْﺪ
}ﻭﺃ ْﺫ َﺭﺑِﻴْﺠﺎﻥ{ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻫﻮ :ﺑﻬﻤﺰﺓ ﻣﻔﺘﻮﺣﺔ ﺛﻢ ﻣﻌﺠﻤﺔ ﺳﺎﻛﻨﺔ ﺛﻢ ﺭﺍء
ﻣﻮﺣ َﺪﺓ ﻣﻜﺴﻮﺭﺓ ﺛﻢ ﺗﺤﺘﺎﻧﻴﺔ ﺳﺎﻛﻨﺔ ﺛﻢ ﺟﻴﻢ ﻭﺃﻟﻒ ﻭﻧﻮﻥ -ﻋﻠﻰ
ﱠ ﻣﻔﺘﻮﺣﺔ ﺛﻢ
ﺄﻡ :ﺃﺗﺎﻫﺎ .ﻭﺗ َ َﺸﺄ ﱠ َﻡ: ﻭﺷﺂﻣﻲ ﻭﺷﺂﻡٍْ .
ﻭﺃﺷ َ ﱞ ﻭﻋﻠﻰ ﻫﺬﺍ ﻻ ﺗ ُﻬﻤﺰ ،ﻭﻗﺪ ﺗ ُﺬﻛﱠﺮ ،ﻭﻫﻮ ﺷﺎﻣ ِ ﱞﻲ }{1
ﺷﻤﺎﻟﻪ} .ﻗﺎﻣﻮﺱ{* . ﺍﻧﺘَﺴﺐ ﺇﻟﻴﻬﺎ ﻭﺃﺧﺬ ﻧﺤﻮ ِ
ﺍﻟﺮﻭﻡ؛ ﻷﻥ َ ﺍﻷﺻ َﻔﺮِ( ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﻴﺮ :ﻳﻌﻨﻲ:
ْ ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﺍ ْﻏ ُﺰﻭﺍ ﺗ َ ْﻐﻨ َ ُﻤﻮﺍ ﺑ َ ِ
ﻨﺎﺕ }{2
ﺼﻮ ﺑﻦ ﺇﺳﺤﻖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ* . ِ
ﻔﺮ ﺍﻟﻠﻮﻥ ،ﻭﻫﻮ ُﺭﻭﻡ ﺑﻦ ﻋﻴْ ُ ﺃﺻ َ
ﺃﺑﺎﻫﻢ ﺍﻷﻭﻝ ﻛﺎﻥ ْ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 198
ﻭﺑﻠﺦ ،ﻭﺑﺨﺎﺭ ،ﻭﺑﻼﺩ ﺳﻤﺮﻗﻨﺪ ،ﻭﺑﻼﺩ ﻓﺎﺭﺱ ،ﻭﺑﻼﺩ ﺍﻟﺮﻭﻡ ،ﻭﻏﻴﺮﻫﺎ.
ﻭﻭﺭﺩ ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻤﺎ ﺃﺳﻠﻢ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ
ﺍﻹﺳﻼﻡ ﻛﺎﻟﺮﺟﻞ ﺍﻟﻤﻘﺒﻞ؛ ﻻ ﻳﺰﺩﺍﺩ ﺇﻻ ﻗﺮﺑﺎ ،ﻓﻠﻤﺎ ﻗﺘﻞ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻛﺎﻟﺮﺟﻞ
ﺍﻟﻤﺪﺑﺮ؛ ﻻ ﻳﺰﺩﺍﺩ ﺇﻻ ﺑﻌﺪﺍ .ﻭﻭﺭﺩ :ﺃﻥ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺰﻝ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻋﻨﺪ
ﺇﺳﻼﻣﻪ ﻭﻗﺎﻝ :ﻳﺎ ﻣﺤﻤﺪ؛ ﺍﺳﺘﺒﺸﺮ ﺃﻫﻞ ﺍﻟﺴﻤﺎء ﺑﺈﺳﻼﻡ ﻋﻤﺮ..........
ﺍﻟﻤﺸﻬﻮﺭ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺑﻤﺪ ﺍﻟﻬﻤﺰﺓ ﻣﻊ ﻓﺘﺢ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺳﻜﻮﻥ ﺍﻟﺮﺍء؛ ﺍﻧﺘﻬﻰ.
ٍ
ﻭﺑﺄﻟﻒ ﺑﻴﻦ ﺍﻟﻤﻮﺣﺪﺓ ﺍﻷﺷﻬ ُﺮ ﻋﻨﺪ ﺍﻟﻌﺠﻢ :ﺁﺫﺭﺑﺎﻳﺠﺎﻥ -ﺑﺎﻟﻤﺪ
َ ﺍﻟﻜﺮﻣﺎﻧﻲ:
ﱡ ﻭﻗﺎﻝ
ﻭﺍﻟﺘﺤﺘﺎﻧﻴﺔ -ﻭﻫﻮ ﺑﻠﺪﺓ ﺗَﺒْﺮﻳﺰ؛ ﺍﻧﺘﻬﻰ.
}ﻭﺑَﻠﺦ{ -ﺑﻔﺘﺢ ﺍﻟﺒﺎء :-ﺑﻠﺪ }ﻭﺑُﺨﺎﺭ{ -ﺑﻀﻢ ﺍﻟﺒﺎء ﺍﻟﻤﻮﺣﺪﺓ ﻭﻓﺘﺢ ﺍﻟﺨﺎء
ﺱ ،ﻭﺑﻼﺩ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺑﺎﻟﺮﺍء ﺑﻌﺪ ﺍﻷﻟﻒ :-ﺑﻠﺪﺓ }ﻭﺑﻼﺩ ِ َﺳ َﻤ ْﺮﻗﻨﺪ ،ﻭﺑﻼﺩ ﻓﺎﺭ ِ َ
ﻧﻈﻴﺮﻫﺎ ﻓﻲ ﺃﻳﺎﻡ ﺧﻠﻴﻔﺔ ﺑﻌﺪﻩ ،ﻭﻓﺎ َﺯ ﺑﻬﺎ ﺍﻟﺴﻴ ُﺪﺍﻟﺮﻭﻡ ِ ،ﻭﻏﻴﺮﻫﺎ{ ﻓﻬﺬﻩ ﻓﺘﻮﺡ ﻟﻢ ﻳَﻘﻊ ُ
ﺑﺈﻋﺰﺍﺯ ﺍﻹﺳﻼﻡ ﺑﻪ.ﻋﻤﺮ ÷ ﺑﺒﺮﻛﺔ ﺩﻋﺎء ﺍﻟﻨﺒﻲ ْ €
ﻋﻤﺮ ÷ ﻛﺎﻥ ﺍﻹﺳﻼﻡ }ﻭ{ﻣﻦ ﺛ ﱠﻤﺔ }ﻭﺭﺩ ﻋﻦ ﺣﺬﻳﻔﺔ ÷ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻤﺎ ﺃﺳﻠﻢ ُ
ﺍﻟﻤ ْﻘﺒِﻞ؛ ﻻ ﻳَﺰﺩﺍﺩ ﺇﻻ ﻗﺮﺑًﺎ{ ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ :ﺇﻻ ﻗﻮ ًﺓ }ﻓﻠﻤﺎ ﻗُﺘﻞ{ ﻋﻤﺮ ÷
ﻛﺎﻟﺮﺟﻞ ُ
ﺿ ْﻌﻔﺎ ،ﻓﻌﻠﻰ ﺍﻟﻤﺪْﺑِﺮ؛ ﻻ ﻳﺰﺩﺍﺩ ﺇﻻ ﺑﻌﺪًﺍ{ ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺇﻻ ُ }ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻛﺎﻟﺮﺟﻞ ُ
ﺿﻤﻴﺮ ﻳَﺰﺩﺍﺩ ﺇﻟﻰ :ﺍﻟﺮﺟﻞ ﺍﻟ ُﻤ َﺸﺒﱠﻪِ ﺑﻪ ،ﻭﻋﻠﻰ ﻫﺎﺗﻴﻦ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ
ُ ﺭﻭﺍﻳﺔ ﺍﻟﻤﺼﻨﻒ ﻳﻌﻮﺩ
ﻳﻌﻮﺩ ﺇﻟﻰ :ﺍﻹﺳﻼﻡ ﺍﻟﻤﺸﺒّﻪ ،ﻭﻛﻼﻫﻤﺎ ﺳﺎﺋﻐﺎﻥ }ﻭﻭﺭﺩ{ ﺃﻳﻀﺎ} :ﺃﻥ ﺟﺒﺮﺍﺋﻴﻞ
ﺍﺳﺘﺒﺸﺮ ﺃﻫﻞ
َ ﻧﺰﻝ ﺇﻟﻰ ﺍﻟﻨﺒﻲ{ } €ﻋﻨﺪ ﺇﺳﻼﻣﻪ{ ﺃﻱ :ﻋﻤﺮ }ﻭﻗﺎﻝ :ﻳﺎ ﻣﺤﻤﺪ؛
ﺍﻧﺘﺼﻒ ﺍﻟﻘﻮﻡ ﻣﻨﺎ ،ﻓﺄﻧﺰﻝ ﺍﷲ
َ ﺍﻟﺴﻤﺎء ﺑﺈﺳﻼﻡ ﻋﻤﺮ{ ÷ ،ﻭﺃﻥ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻗﺎﻟﻮﺍ :ﻗﺪ
ﺗﻌﺎﻟﻰ :ﱫMLKJI HGFﱪ .1ﻭﻋﻦ ُ
ﺻ َﻬﻴْﺐ :ﻟ ﱠﻤﺎ ﺃﺳﻠﻢ
ﻭﺟﻠَﺴﻨﺎ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ِﺣﻠَﻘًﺎ ﺣﻠﻘﺎ، ﻋﻤﺮ ÷ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﻭﺩﻋﺎ ﺇﻟﻴﻪ ﻋﻼﻧﻴ ًﺔَ ، ُ
ﻭﺭﺩﺩﻧﺎ ﻋﻠﻴﻪ ﻓﻲ ﺑﻌﺾ ﻣﺎ ﻳﺄﺗﻲ. ﻭ ُﻃ ْﻔﻨﺎ ﺑﺎﻟﺒﻴﺖ ،ﻭﺍﻧْﺘَﺼﻔﻨﺎ ﻣ ِ ﱠﻤﻦ َﻏﻠُﻆ ﻋﻠﻴﻨﺎَ ،
ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ :ﺍﻵﻳﺔ .64 }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
199
ﻭﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ :ﻗﺎﻝ ﻋﻤﺮ ﻷﺑﻲ ﺑﻜﺮ :ﻳﺎ ﺧﻴﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﻘﺎﻝ
)ﻣﺎ ﻃَ ﻠ ََﻌ ِ
ﺖ ﺃﺑﻮ ﺑﻜﺮ :ﺃﻣﺎ ﺇﻧﻚ ﺇﻥ ﻗﻠﺖ ﺫﻟﻚ ﻓﻠﻘﺪ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝَ :
ﺲ َﻋﻠ َﻰ َﺭ ُﺟ ٍﻞ َﺧﻴْ َﺮ ﻣ ِ ْﻦ ُﻋ َﻤ َﺮ( ،ﻭﻋﻦ ﻋﻘﺒﺔ ﺍﺑﻦ ﻋﺎﻣﺮ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﱠ
ﺍﻟﺸ ْﻤ ُ
َﺎﻥ ﺑ َ ْﻌ ِﺪﻱ ﻧَﺒ ِ ﱞﻲ ﻟ َ َﻜ َ
ﺎﻥ ُﻋ َﻤ َﺮ ﺑْ َﻦ ﺍﻟْ َﺨ ﱠﻄﺎﺏِ (. ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﻟ َ ْﻮ ﻛ َ
ﻭﻫﻮ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺜﺎﻧﻲ..............................،
ﻧﺼﺮﺍ ،ﻭﺇﻣﺎﻣﺘﻪ
ً ﻓﺘﺤﺎ ،ﻭﻫﺠﺮﺗﻪ
ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﻛﺎﻥ ﺇﺳﻼﻡ ﻋﻤﺮ ÷ ً
َﺭﺣﻤﺔ ،ﻭﻟﻘﺪ ﺭﺃﻳﺘَﻨﺎ ﻭﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺼﻠﻲ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﺣﺘﻰ ﺃﺳﻠﻢ ﻋﻤﺮ ،ﻓﻘﺎﺗﻠﻬﻢ
ﻭﺧﻠ ﱠ ْﻮﺍ ﺳﺒﻴﻠﻨﺎ.
ﺣﺘﻰ ﺗﺮﻛﻮﻧﺎ َ
ﺧﻴﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺭﺳﻮﻝِ
}ﻭﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ :ﻗﺎﻝ ﻋﻤﺮ{ ÷ }ﻷﺑﻲ ﺑﻜﺮ{ ÷} :ﻳﺎ َ
ﺍﷲ{ } €ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ{ ÷} :ﺃ ﱠﻣﺎ{ ﻛﻠﻤﺔ ﺗﻨﺒﻴﻪ }ﺇﻧﻚ{ -ﺑﻜﺴﺮ ﺍﻟﻬﻤﺰﺓ }ﺇﻥ َ
ﻗﻠﺖ
ﺳﻤﻌﺖ{ ﺣﺬﻑ ﻟﻠﻌﻠﻢ ﺑﻪ ُ ﺷﺮﻁ ،ﺟﻮﺍﺑُﻪ ﻣﻘ ﱠﺪ ٌﺭ؛ ﺃﻱ} :ﻓـ{ـﺄﻗﻮﻝ }ﻟﻘﺪ ٌ َ
ﺫﻟﻚ{
ﺲ َﻋﻠَﻰ َﺭ ُﺟ ٍﻞ ﺧَ ﻴْ َﺮ ﻣ ِ ْﻦ ُﻋ َﻤ َﺮ({ ﺃﻱ: ﺖ ﱠ
ﺍﻟﺸ ْﻤ ُ }ﺭﺳﻮﻝ ﺍﷲ{ } €ﻳﻘﻮﻝَ ) :ﻣﺎ َﻃ َﻠ َﻌ ِ
ﺑﻌﺪ ﺍﻟﻨﺒﻴﻴﻦ ﻭﺃﺑﻲ ﺑﻜﺮ ،ﻟﻠﻨﺼﻮﺹ ﺍﻟﻤﺼ ﱢﺮﺣﺔ ﺑﺬﻟﻚ ،ﻭﻣﻦ ﺛﻤﺔ ﻟﻢ ﻳ َ ْﺴﺘَﺜ ْ ِﻦ €
ﻦ ﻋﺎﻣﺮ{ ﺍﻷﻧﺼﺎﺭﻱ }ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﺒﻲ ) :€ﻟَ ْﻮ َﻛﺎﻥَ ﺑَ ْﻌﺪِﻱ ﻧ َﺒ ِ ﱞﻲ }ﻭﻋﻦ ﻋﻘﺒ َﺔ ﺍﺑ ِ
ﺃﻱ ﻣﻨﻘﺒﺔ ﻟﻌﻤﺮ ÷ ،ﻭﻏﺎﻳﺔ ﺍﻟﺜﻨﺎء ﻟﻪ، ﺎﺏ({ ﻭﻓﻲ ﻫﺬﺍ ﻣﻨﻘﺒﺔ ﱡ ﺍﻟﺨ ﱠﻄ ِ
ﻟَ َﻜﺎﻥَ ُﻋ َﻤ َﺮ ﺑْ َﻦ َ
ﻣﺪﺡ
ﻦ ﺍﻟ ُﻤﺨﻠﺺ ﻻ ﻳﺰﻳﺪﻩ ﺇﻻ ﺇﻳﻤﺎﻧﺎ؛ ﻭﻟﺬﺍ ﻛﺜ ُﺮ ﻣﻦ ﺍﻟﻤﺼﻄﻔﻰ ُ € ْﺡ ﺍﻟﻤﺆﻣ ِ ﻓﺈﻥ َﻣﺪ َ
ﺃﺻﺤﺎﺑﻪ ﻭﻟﻮ ﻓﻲ ﻭﺟﻮ ِﻫﻬﻢ ﻛﻘﻮﻟﻪ) :ﻟ َ ْﻮ ﻟ َْﻢ ﺃُﺑ ْ َﻌ ْ
ﺚ ﻟ َﺒُﻌِﺜ َ
ْﺖ ﻳَﺎ ُﻋ َﻤ ُﺮ(.
ﻭﺛﺒﺘﺖ ﺧﻼﻓﺘﻪ ﺑﺎﺳﺘﺨﻼﻑ ﺃﺑﻲ ﺑﻜﺮ ﺇﻳﺎﻩ ﺑﺈﻟﻬﺎﻡ ﻣﻦ
ْ }ﻭﻫﻮ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺜﺎﻧﻲ{
ﺍﷲ ﺗﻌﺎﻟﻰ :ﺃﻥ ﺍﻷﻣﺔ ﺗَﺤﺘﺎﺝ ﺇﻟﻰ ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺪﻳﻦ ،ﻓﻜﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺑﺬﻟﻚ
َﺄﻱ ﻣﻨﻘﺒﺔ ﺃﻋﻠﻰ
ﻋﻤﺮ ﺣﺴﻨ ًﺔ ﻣﻦ ﺣﺴﻨﺎﺕ ﺃﺑﻲ ﺑﻜﺮ ÷ ،ﻓ ﱡُ ﺃﻓﺮﺱ ﺍﻟﻨﺎﺱ ،ﻭﺻﺎﺭ
َ
ﻣﻦ ﺫﻟﻚ ،ﻭﺇﺟﻤﺎ ِﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪِ ﻭﺧﻼﻓﺘﻪ ،ﻓﻜﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻪ ﺃﻭﻻ:
ﺃﻣﻴﺮ ِ
ﻳﺎ ﺧﻠﻴﻔ َﺔ ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ،€ﺛﻢ َﻋﺪﻟﻮﺍ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻟﻄﻮﻟﻬﺎ ﻓﻘﺎﻟﻮﺍَ :
ﻳﻮﻡ ﺗﻮﻓﻲ ﺃﺑﻮ ﺑﻜﺮ ÷.
ﻒ َ ﺍﻟﻤﺆﻣﻨﻴﻦ ،ﻓﻬﻮ ﺃﻭﻝ ﻣﻦ ﺳﻤﻲ ﺑﻬﺬﺍ ﺍﻻﺳﻢ ،ﻭﺍﺳﺘﺨﻠَ َ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 200
ﻭﻣﺪﺓ ﺧﻼﻓﺘﻪ :ﻋﺸﺮ ﺳﻨﻴﻦ ﻭﺳﺘﺔ ﺃﺷﻬﺮ ،ﻭﻗﺎﻡ ﺑﺎﻟﺨﻼﻓﺔ ﺃﺗﻢ ﺍﻟﻘﻴﺎﻡ ،ﻭﺟﺎﻫﺪ
ﻓﻲ ﺍﷲ ﺣﻖ ﺟﻬﺎﺩﻩ ﺇﻟﻰ ﺃﻥ ﻗﺘﻠﻪ ﺃﺑﻮ ﻟﺆﻟﺆﺓ -ﻭﻫﻮ ﻏﻼﻡ ﻣﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ -
ﺑﺎﻟﻤﺪﻳﻨﺔ ،ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎء ﻷﺭﺑﻊ ﻟﻴﺎﻝ ﺑﻘﻴﻦ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ ،ﻭﺩﻓﻦ ﻳﻮﻡ ﺍﻷﺣﺪ ﺳﻨﺔ
ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﺍﺳﺘﺸﻬﺪ.....................:
ﻋﺸﺮ ﺳﻨﻴﻦ ﻭﺳﺘ َﺔ ﺃﺷﻬﺮ ،ﻭﻗﺎﻡ ﺑﺎﻟﺨﻼﻓﺔ ﱠ
ﺃﺗﻢ ﺍﻟﻘﻴﺎ َﻡ ،ﻭﺟﺎﻫﺪ }ﻭﻣﺪﺓ ﺧَ ﻼﻓﺘﻪُ :
ﺍﻟﻤﺠﻮﺳﻲ }ﻭﻫﻮ ﻓﻲ ﺍﷲ{ ﺃﻱ :ﻷﺟﻠﻪ }ﺣﻖ ﺟﻬﺎﺩﻩ ﺇﻟﻰ ﺃﻥ ﻗﺘﻠﻪ ﺃﺑﻮ ﻟﺆﻟﺆﺓ{ ﻓَﻴْ ُﺮﻭﺯ َ
ﻏﻼﻡ ﻣﻐﻴﺮ َﺓ ﺑﻦ ﺷﻌﺒﺔ{ ﻭﺫﻟﻚ :ﺃﻥ ﻋﻤﺮ ÷ ﻛﺎﻥ ﻻ ﻳﺄﺫﻥ ﻟﺼﺒﻲ ُﻣﺸﺮﻙ ﻗﺪ ْ
ﺍﺣﺘَﻠﻢ
ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻤﺪﻳﻨﺔ ﺣﺘﻰ ﻛﺘﺐ ﺇﻟﻴﻪ ﺍﻟ ُﻤﻐﻴﺮﺓ -ﻭﻫﻮ ﺑﻜﻮﻓﺔ -ﻳﺬﻛﺮ ﻟﻪ ﻏﻼﻣﺎ ﻳﺤﺴﻦ
ﺃﻋﻤﺎﻻ ﻛﺜﻴﺮﺓ ،ﻓﻴﻬﺎ ﻣﻨﺎﻓﻊ ﻟﻠﻨﺎﺱ :ﻛﺎﻟﺤﺪﺍﺩﺓ ،ﻭﺍﻟﻨﻘﺶ ،ﻭﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻳﺼﻨﻊ
ﺍﻷ ْﺭ َﺣﺎء ،ﻓﺄﺫﻥ ﻟﻪ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﻤﺪﻳﻨﺔ ،ﻓﺠﺎء ﻟﻌﻤﺮ ﻳﺸﺘﻜﻲ ﻣﻦ ﺛﻘﻞ ﺧﺮﺍﺟﻪ،
ﻛﻞ ﻳﻮﻡ ،ﻓﻠﻢ ﻳَﺸﻜﻪ ﺃﻱ :ﻟﻢ ﻳُﺰِﻝ َﺷﻜﻮﺍﻩ ﻟﻌ ْﻠﻤﻪِ ﺑﻘﺪﺭﺗﻪ ﻋﻠﻴﻪﺩﺭﺍﻫﻢ ﱠ
َ ﻭﻫﻮ ﺃﺭﺑﻌ ُﺔ
ﻓﺄﺿﻤﺮ ﻗﺘﻠ َﻪ ،ﻭﺃﻋﺪ ﺧﻨﺠﺮﺍ؛ ﻭﺳ ﱠﻤﻪ ،ﻓﺎﺳﺘﺘﺮ ﻓﻲ ﺯﺍﻭﻳﺔ َ ﺻﻨﺎﺋﻌﻪ، ﻭﺯﻳﺎﺩﺓٍ؛ ﻟﻜﺜﺮﺓ َ
ﺍﻟﻤﺴﺠﺪ ﻓﻲ ﻇﻠﻤ ٍﺔ ﺣﻴﻦ ﺍﻟﺼﺒﺢ؛ ﺣﺘﻰ ﺇﺫﺍ ﻗﺎﻡ ﻋﻤﺮ ﻟﻠﺼﻼﺓ ،ﻭﺃﻣﺮ ﺑﺘﺴﻮﻳﺔ
ﺍﻟﺨﻨْ َﺠﺮ ﺛﻼﺛﺎ ﻓﻲ ﻛَﺘﻔﻪ ﻭﻓﻲ ﺧﺎﺻﺮﺗﻪ، ﺍﻹﺣﺮﺍﻡ1؛ ﺿﺮﺑَﻪ ﺑﺬﻟﻚ َﺍﻟﺼﻔﻮﻑ ﻗﺒﻞ ْ
ﻭﻃﻌﻦ ﻣﻌﻪ ﺛﻼﺛ َﺔ ﻋﺸﺮ ﺭﺟﻼ ،ﻓﻤﺎﺕ ﻣﻨﻬﻢ ﺳﺘﺔٌ ،ﻓﺄﻟْﻘﻰ ﻋﻠﻴﻪ ﻋﻤﺮ ÷َ ، ﻓﺴﻘﻂ ُ
ﺭﺟﻞ 2ﺛﻮﺑﺎ ﻓ َﻘﺘﻞ ﻧﻔﺴﻪ؛ ﻟﻌﻨﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﺫﻟﻚ }ﺑﺎﻟﻤﺪﻳﻨﺔ{ ﺷ ّﺮﻓﻬﺎ ﺍﷲ ﺗﻌﺎﻟﻰ }ﻳﻮﻡ
ﺍﻷﺭﺑﻌﺎء ﻷ ْﺭﺑﻊ ﻟﻴﺎﻝ ﺑﻘﻴﻦ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ ،ﻭﺩﻓِﻦ ﻳﻮﻡ ﺍﻷﺣﺪ ﺳﻨ َﺔ ﺛﻼﺙٍ ﻭﻋﺸﺮﻳﻦ
ﻋﺸﺮﺍ ،ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻌﺪﻩ ﺳﻨﺘﻴﻦ ﻭﺳﺘﺔ ﺃﺷﻬﺮ ً ﺍﻟﻨﺒﻲ €ﺑﺎﻟﻤﺪﻳﻨﺔ
ﻣﻦ ﺍﻟﻬﺠﺮﺓ{ ﺇﺫ ﻗﺎﻡ ﱡ
ﻭﻋﻤﺮ ﻋﺸﺮﺍ ﻭﺳﺘﺔ ﺃﺷﻬﺮ؛ ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻷﻣ َﺪ. ُ ﻛﻤﺎ ﻣﺮ،
ﺃﺣﺪ ﺍﻟﺼﺎﺩﻕ ﺑﺬﻟﻚ ﺣﻴﻦ ﺗَﺤﺮﻙ ُ ُ }ﻭﺍﺳﺘﺸﻬﺪ{ ﺃﻱ :ﻣﺎﺕ ﺷﻬﻴﺪﺍ ﻛﻤﺎ ﺃﺧﺒﺮ
ﺖ ﺃ ُ ُﺣﺪُ؛ ﻓَﺈِﻧ ﱠ َﻤﺎ َﻋﻠَﻴْ َ
ﻚ ﻧَﺒ ِ ﱞﻲ ﻭﻋﻠﻴﻪ ﺍﻟﻨﺒﻲ €ﻭﺍﻟﺨﻠﻔﺎ ُء ﺍﻷﺭﺑﻌ ُﺔ ﺑﻘﻮﻟﻪ) :ﺍﺛْﺒ ُ ْ
ﻴﺪ( ،ﻭﻭﻗﻊ ﻣﺜﻞ ﺫﻟﻚ ﻓﻲ ﺣﺮﺍء ،ﻭﻛﻤﺎ ﺃﺧﺒﺮ ﻟﻪ ﻛﻌﺐ ﺑﻘﻮﻟﻪ: ﻳﻖ َﻭ َﺷﻬِ ٌ َﻭ ِ
ﺻ ﱢﺪ ٌ
* ﻓﺠﺎء ﺃﺑﻮ ﻟﺆﻟﺆﺓ ﺇﻟﻰ ﺃﻥ ﺩﻧﺎ ﻣﻦ ﻋﻤﺮ) .ﺍﻟﺼﻮﺍﻋﻖ.(132 : }{1
ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ) .ﺍﻟﺼﻮﺍﻋﻖ* .(132 : }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
201
ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺙ ﻭﺳﺘﻴﻦ ﺳﻨﺔ ،ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ.
ﻭﻣﻨﺎﻗﺒﻪ ﻛﺜﻴﺮﺓ ﻻ ﻳﻀﺒﻄﻬﺎ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ.
ﺃﺟﺪﻙ ﻳﺎ ﻋﻤﺮ ﻓﻲ ﺍﻟﺘﻮﺭﻳﺔ ﺃﻧﻚ ﺗ ُﻘﺘَﻞ ﺷﻬﻴ ًﺪﺍ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﻭﺃﻧﱠﻰ ﻟﻲ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻭﺃﻧﺎ
ﺑﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ؟! }ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺙ ﻭﺳﺘﻴﻦ ﺳﻨﺔ ،ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ{ ﻣﻦ ﺍﻟﺨﻼﻑ.
}ﻭﻣﻨﺎﻗﺒُﻪ ﻛﺜﻴﺮﺓ ﻻ ﻳﻀﺒﻄﻬﺎ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ{ ﻭﻧﺎﻫﻴﻚ ﻣﻦ ﻣﺂﺛﺮﻩ ﻣﺎ ﻣﺮ:
ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ. ﻣِﻦ ﺗﻔﺮﻳﻘﻪ ﺑﻴﻦ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻳﻮﻡ ﺃﺳﻠﻢ .ﻭﻓﺘﺤﻪِ
َ
ﻭﻣﺎ ﺻﺢ ﻣِﻦ َﺟ َﺮﻳﺎ ِﻥ ﺍﻟﻨ ﱢﻴﻞ ﺑﻜﺘﺎﺑﻪ ،1ﻭﻧﺪﺍء ِ ﺃﻣﻴﺮِ ﺍﻟﺠﻴﺶ ﺳﺎﺭﻳﺔ ُﻣ َﺤ ﱢﺬﺭﺍ ﻟﻪ
ﻋﻤﺮ ﻣﻊ ﺑ ُ ْﻌ ِﺪ
َ ﺻﻮﺕ
ُ ﺍﻟﺠﺒﻞ ،ﻓﺴﻤﻊَ ﻣِﻦ ﻭﺭﺍء ِ ﺍﻟﺠﺒﻞ ﺑﻘﻮﻟﻪ :ﻳﺎ ﺳﺎﺭﻳ ُﺔ؛
ﺍﻟﻜﻔﺎﺭ .ﻭﻧﺰﻭﻝ ﺍﻟﻘﺮﺁ ِﻥ ﻣﻮﺍﻓﻘﺎ
َ ﺍﻟﻤﺴﺎﻓﺔ ﺑﻴﻨﻬﻤﺎ ،2ﻓﺄﺳﻨَﺪ ﺇﻟﻰ ﺍﻟﺠﺒﻞ ﻭﻫ َﺰﻡ
ﻟﺮﺃﻳﻪ ،ﻭﻫﻲ ﺃﻱ :ﺍﻵﻳﺎﺕ ﺍﻟﻤﻮﺍﻓﻘﺔ ﻛﺜﻴﺮ ٌﺓ ﻣﺜﻞ ﺁﻳﺔ :ﺣﺠﺎﺏ ﺍﻟﻨﺴﺎء ،ﻭﺍﺗﺨﺎﺫ
ﺇﺑﺮﺍﻫﻴﻢ ُﻣﺼﻠﻰ ،ﻭﻏﻴﺮ ﺫﻟﻚ .ﻭﺳﻜﻮﻥ ﺍﻟﺰﻟﺰﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺑﻀﺮﺏ ﺩِ ﱠﺭﺗﻪِ َ ﻣﻘﺎﻡ
ﻛﻞ ﻋﺎﻡ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﺑ ُﻤﻘﺎﺑﻠﺔ ﺭﺩﺍﺋﻪ ،ﻭﻏﻴﺮِ ﺍﻷﺭﺽ .ﻭﺭﺟﻮﻉ ﺍﻟﻨﺎﺭ ﺍﻟﺘﻲ ﺗَﺄﺗﻲ ﱠ َ
ﺫﻟﻚ ﻣﻤﺎ ﻻ َﻣ ْﻄ َﻤ َﻊ ﻓﻲ ﺇﺣﺼﺎﺋﻪ ،ﻓﺠﺰﺍﻩ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺮﺿﺎﻩ .ﻭﺃﻣﺎ ﻣﺎ ﺃﺛﻨﻰ ﺑﻪ
ﻋﻠﻴﻪ ﺍﻟﻤﺼﻄﻔﻰ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻣﺎﻥ -ﻓﻜﺜﻴﺮ ٌﺓ ،ﺑَﻠﱠﻐﻬﺎ ﺍﻟﻬﻴﺘﻤﻲ ﻓﻲ )ﺻﻮﺍﻋﻘﻪ(
ﺇﻟﻰ ﺛﻤﺎﻧﻴ ٍﺔ ﻭﺳﺘﻴﻦ ،ﻓﺮﺍﺟﻌﻪ.
ﻭﺍﻟ ِﻜﺘﺎﺑﺔ :ﺇﻥْ ُﻛﻨﺖ ﺗَﺠﺮﻱ ﺑﺄﻣﺮﻙ ﻓﻼ ﺣﺎﺟ َﺔ ﻟﻨﺎ ﺑﻚ ﻭﺇﻥ ُﻛﻨﺖ ﺗَﺠﺮﻱ ﺑﺄﻣﺮ ﺍﷲ ْ
ﻓﺎﺟﺮ ،ﻓﻠﻤﺎ }{1
ﺍﻟﻤﻜﺘﻮﺏ ﺟﺮﻯ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺍﻵﻥ) .ﺑﺮﻳﻘﺔ ﻣﺤﻤﻮﺩﻳﺔ ﻓﻲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ َ ﺃﻟﻘﻰ ﺇﻟﻴﻪ
ﻣﺤﻤﺪﻳﺔ* .(497/1 :
ﺎﻭﻧ ْ َﺪ ،ﻭﺳﻤﺎﻉ ﺳﺎﺭﻳﺔ ﻛﻼﻣﻪ ﻬ
ََ َ ِ
ﻨ ﺑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺟﻴﺶ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﺒﺮ ﺃﻱُ :ﺭﺅﻳﺘﻪ ﻭﻫﻮ ﻋﻠﻰ }{2
ﻭﺑﻴﻨﻬﻤﺎ ﻣﺴﺎﻓﺔ ﺷﻬﺮﻳﻦ* .
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 202
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻫﻤﺎ :ﻋﺜﻤﺎﻥ -ﺫﻭ ﺍﻟﻨﻮﺭﻳﻦ -ﺍﺑﻦ ﻋﻔﺎﻥ ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ،
ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪ ﺃﺑﻲ ﺑﻜﺮ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻨﺒﻲ ﺩﺍﺭ ﺍﻷﺭﻗﻢ .ﻭﺳﻤﻲ :ﺫﻭ ﺍﻟﻨﻮﺭﻳﻦ
ﻟﺘﺰﻭﺟﻪ ﺍﺑﻨﺘﻲ ﺍﻟﻨﺒﻲ ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﻭﺍﺣﺪﺓ ،ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﻟ َ ْﻮ
ﺎﻥ(....................... َﺎﻥ ِﻋﻨْ ِﺪﻱ ﺛ َﺎﻟِﺜَ ٌﺔ ﻟ َ َﺰ ﱠﻭ ْﺟﺘُ َﻬﺎ ُﻋﺜ َْﻤ َ
ﻛ َ
ُ
ﺍﻷﻓﻀﻞ ﺑَ ْﻌﺪ َُﻫﻤﺎ{ ﺃﻱ :ﺍﻟﺸﻴﺨﻴﻦ :ﺃﺑﻮ ﻋﻤﺮﻭ }ﻋﺜﻤﺎﻥ ﺫﻭ ﺍﻟﻨﻮﺭﻳﻦ{ ﻭﻫﻮ }ﺛﻢ
}ﺍﺑﻦ ﻋﻔﺎﻥ{ ﻛﺸ ّﺪﺍﺩ }ﺍﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ{ ﻳَﻠﺘﻘﻲ ﻣﻊ ﺍﻟﻨﺒﻲ €ﻓﻲ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﺃ ﱡﻣﻪ: ُ
ﺑﻨﺖ ُﻛ َﺮﻳْﺰ -ﺑﻀﻢ ﺍﻟﻜﺎﻑ ﻭﻓﺘﺢ ﺍﻟﺮﺍء ﺍﻟﻤﻬﻤﻠﺔ ﻭﺑﺎﻟﺰﺍﻱ ﺍﻟﻤﻌﺠﻤﺔ ﺑﻌﺪ ﺍﻟﻴﺎء ﺃ َ ْﺭﻭﻯ ُ
ﺃﺳ َﻤ َﺮ،
ﺗﺤﺖ -ﺃﺳﻠﻤﺖ ،ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥ ÷ ﺃﺑﻴﺾ ،ﻭﻗﻴﻞْ : ُ ﺍﻟﻤﻨﻘﻮﻃﺔ ﺑﻨﻘﻄﺘﻴﻦ
ﺍﻟﺒﺸﺮﺓَ ،ﺣ َﺴ َﻦ ﺍﻟﻮﺟﻪ ،ﺑﻌﻴﺪ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻨﻜﺒﻴﻦ ،ﺣﺴﻦ ﺷﻌﺮِ ﺍﻟﺮﺃﺱ،
َﺭﺑْﻌﺔ ،ﺭﻗﻴﻖ َ
ﺼ ﱢﻐﺮﻫﺎ }ﻭﺃﺳﻠﻢ{ ﺑﻌﺪ ﺛﻼﺛﺔ :ﺃﺑﻲ ﺑﻜﺮ ،ﻭﻋﻠﻲ ،ﻭﺯﻳﺪ ،ﻓﻬﻮ ﺭﺍﺑﻊ ﻋﻈﻴﻢ ﺍﻟﻠﺤﻴﺔ ﻳ ُ َ
ﺍﻹﺳﻼﻡ }ﻋﻠﻰ ﻳﺪ ﺃﺑﻲ ﺑﻜﺮ{ ﺣﻴﻦ ﺩﻋﺎﻩ ﺇﻟﻰ ﺍﻹﺳﻼﻡ }ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻨﺒﻲ{ } €ﺩﺍ َﺭ
ﻋﻤﺮ.
ﺍﻷﺭﻗﻢ{ َﻣ ﱠﺮ ﺃﻧﻪ ﻫﻮ ﻭﺃﺻﺤﺎﺑُﻪ ﻛﺎﻧﻮﺍ ُﻣﺨﺘﻔﻴﻦ ﻓﻴﻪ ﺇﻟﻰ ﺃﻥ ﺃﺳﻠﻢ ُ
}ﻭﺳﻤﻲ{ ﻋﺜﻤﺎﻥ }ﺫﻭ ﺍﻟﻨﻮﺭﻳﻦ{ ﺍﻷ ْﻭﻟﻰ ﺑﺬﻱ ﺍﻟﻨﻮﺭﻳﻦ ﺇﻻ ﺃﻧﻪ ﺗَﺴﺎﻫﻞ
}ﻟﺘﺰ ﱡﻭﺟﻪ ﺍﺑﻨﺘﻲ ﺍﻟﻨﺒﻲ{ ُ €ﺭﻗﻴ َﺔ ﻭﺃ ﱢﻡ ﻛﻠﺜﻮﻡ }ﻭﺍﺣﺪﺓً{ ﺃﻱ :ﺍﻟﺜﺎﻧﻴﺔ }ﺑﻌﺪ ﻭﺍﺣﺪﺓ ٍ{
ﻏﻼﻣﺎ
ً ﺃﻱ :ﺍﻷﻭﻟﻰ ،ﻓﺈﻧﻪ ﺗﺰﻭﺝ ﺃﻭﻻ ﺭﻗﻴﺔ ،ﻭﻣﺎﺗﺖ ﻋﻨﺪﻩ ﺑﻌﺪ ﺃﻥ ﻭﻟﺪﺕ ﻟﻪ
ﺳﻤﺎﻩ :ﻋﺒﺪ ﺍﷲ ،ﺛﻢ ﺗَﺰﻭﺝ ﺃﺧﺘَﻬﺎ :ﺃﻡ ﻛﻠﺜﻮﻡ ،ﻓﻤﺎﺗﺖ ﻋﻨﺪﻩ ﺃﻳﻀﺎ ﻭﻟﻢ ﺗَﻠِﺪ ﻟﻪ
ﻛﻤﺎ ﻣﺮ ﻓﻲ ﺃﻭﺍﺋﻞ ﺍﻟﻜﺘﺎﺏ }ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ {€ﻟﻤﺎ ﻣﺎﺗﺘﺎ)} :ﻟَ ْﻮ َﻛﺎﻥَ ﻋِﻨْﺪِﻱ َﺛﺎﻟِﺜَ ٌﺔ
ﺍﻟﺴ َﻤﺎء ِ( ،ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺃﻧﻪ ﻗﺎﻝ ﻟَ َﺰ ﱠﻭ ْﺟ ُﺘ َﻬﺎ ُﻋﺜْ َﻤﺎﻥَ { َﻭ َﻣﺎ َﺯ ﱠﻭ ْﺟﺘُ ُﻪ ﺇﻻ ﺑ ِ َﻮ ْﺣ ٍﻲ ﻣ ِ َﻦ ﱠ
ﺘﻚ َﻭﺍ ِﺣ َﺪ ًﺓ ﺑ َ ْﻌ َﺪ َﻭﺍ ِﺣ َﺪﺓ ٍ َﺣﺘ ﱠﻰ ﻻ ﻳَﺒْ َﻘﻰ ﻴﻦ ﺍﺑْﻨ َ ًﺔ َﺯ ﱠﻭ ْﺟ َﻟﻌﺜﻤﺎﻥ) :ﻟ َ ْﻮ ﺃ ﱠﻥ ﻟِﻲ ﺃ ْﺭﺑَﻌِ َ
ﻏﻴﺮﻩ ،ﻭﺻﺢ :ﺃﻧﻪ € ﻣِﻨْ ُﻬ ﱠﻦ َﻭﺍ ِﺣ َﺪ ٌﺓ( ،ﻓﻼ ﻳﻌﺮﻑ ﺃﺣﺪ ﺗَﺰﻭﺝ ﺑﻨﺘﻲ ﺍﻟﻨﺒﻲ ُ €
ﻚ ﺃ ﱠﻡ ﺎﻥ؛ َﻫ َﺬﺍ َﺟﺒْ َﺮﺍﺋِﻴ ُﻞ ﻳُﺨْ ﺒ ِ ُﺮﻧِﻲ :ﺃ ﱠﻥ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﻗَ ْﺪ َﺯ ﱠﻭ َﺟ َ ﻗﺎﻝ ﻟﻌﺜﻤﺎﻥ) :ﻳَﺎ ُﻋﺜ َْﻤ ُ
ﺻ ْﺤﺒَﺘ ِ َﻬﺎ( ،ﻭﻣﺮ ﺃﻭﺍﺋ ِﻞ ﺍﻟﺸﺮﺡ ﻣﺎ ﻳﺘﻌﻠﻖ ﺻ َﺪﺍ ِﻕ ُﺭﻗِﻴ ﱠ َﺔ َﻭ َﻋﻠَﻰ ﻣِﺜْ ِﻞ ُُﻛ ْﻠﺜ ُﻮ ٍﻡ ﺑ ِ ِﻤﺜْ ِﻞ َ
ﺑﻤﺎ ﻫﻨﺎ ﻓﺮﺍﺟﻌﻪ ،1ﻭﻫﺬﻩ َﻣﻨْ َﻘﺒَﺔ ﺟﻠﻴﻠﺔ ﻟﻌﺜﻤﺎﻥ.
ﺇﻟﻰ :ﺻـ .69 }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
203
ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻬﺰ ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ﻳﻮﻣﺎ ﺑﻤﺎﻟﻪ ﻓﻲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ؛ ﺍﻟﻤﺸﻬﻮﺭ ﻓﻲ
ﺍﻟﺪﻳﺎﺭ :ﺑﻌﺎﺻﻲ ﺧﺮﻣﻪ..............................،
َ
}ﺟﻴﺶ ﺍﻟ ُﻌ ْﺴﺮﺓ{ }ﻭ{ﻣﻦ ﻣﻨﺎﻗﺒﻪ ﺍﻟﻌﻈﻤﻰ :ﺃﻧﻪ }ﻫﻮ ﺍﻟﺬﻱ َﺟ ﱠﻬ َﺰ{ ﺃﻱ :ﻫﻴﱠﺄ
ﺍﻟﺤ ّﺮ ،ﺣﺘﻰ ﺳﻤﻴﺖ ﺗﻠﻚ ﺍﻟﻐﺰﻭ ُﺓ ﺑﺠﻴﺶ ﺍﻟﻌﺴﺮﺓ؛ ﻷﻧﻬﺎ ﻛﺎﻧﺖ ﻓﻲ ﺯﻣﻦ ﺍﺷﺘﺪﺍﺩ َ
ﺍﻟﺒﻌﻴﺮ ﻓﻴﺸﺮﺑﻮﻥ ﻣﺎ ﻓﻲ ﻛِ ْﺮ ِﺷﻪ ﻣﻦ ﺍﻟﻤﺎء ،ﻓﻜﺎﻥ ﺫﻟﻚ ﻋﺴﺮﺓ ﻓﻲ َ ﻨﺤﺮﻭﻥﻛﺎﻧﻮﺍ ﻳ َ َ
ﺍﻟﻤﺎء ،ﻭﻛﺎﻧﺖ ﺍﻟﻤﺮﺍﻛﺐ ﻗﻠﻴﻠﺔ ﺣﺘﻰ ﻛﺎﻧﺖ ﺍﻟﻌﺸﺮﺓ ﻳﻌﺘﻘﺒﻮﻥ ﻋﻠﻰ ﺍﻟﺒﻌﻴﺮ ﺍﻟﻮﺍﺣﺪ،
ﻭﺍﻟﻨﻔﻘﺔ ﻛﺬﻟﻚ ،ﻓﺠ ﱠﻬ َﺰﻫﻢ ﻋﺜﻤﺎﻥ }ﻳﻮﻣﺎ{ ﺃﻱ :ﻓﻲ ﻳﻮﻡ ﻭﺍﺣﺪ }ﺑﻤﺎﻟﻪ{ ﺳﻴﺄﺗﻲ
ﻗﺪﺭﻩ }ﻓﻲ ﻏﺰﻭﺓ َﺗﺒُﻮﻙ؛ ﺍﻟﻤﺸﻬﻮﺭ ِ ﻓﻲ ﺍﻟﺪﻳﺎﺭ :ﺑﻌﺎﺻﻲ ﺧُ ْﺮ َﻣﻪ{ ﻭﻫﻮ ﻧﺼﻒ ﻃﺮﻳﻖ
ﺍﻟﺤﺠﺎﺝ ،ﺳﻤﻲ :ﺑﻌﺎﺻﻲ ﺧﺮﻣﻪ؛ ﻷﻥ ّ ﺍﻟﻤﺪﻳﻨﺔ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ،ﻭﻣﻨﺰِﻝ ﻣﻦ َﻣﻨﺎﺯِﻝ
ﺍﺳﻢ ﻟﻠﺘﻤﺮ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﺘ ْﱡﺮﻙ،
ﺧُ ْﺮ َﻣﻪ -ﺑﻀﻢ ﺍﻟﺨﺎء ﻭﺳﻜﻮﻥ ﺍﻟﺮﺍء ﻭﻓﺘﺢ ﺍﻟﻤﻴﻢ ٌ -
ﺼﻰ؛ ﻛﺬﺍ ُﺳﻤﻊ ﻣﻨﻬﻢ. ﻭﻧﺨ ُﻞ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﻻ ﻳُﺜﻤﺮ ﻓﻜﺄﻧﻪ َﻋ َ
ﻭﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﺁ ِﺧ ُﺮ ﻏﺰﻭﺍﺕ ﺍﻟﻨﺒﻲ ،1€ﻭﻛﺎﻥ ﻣﻌﻪ ﻳﻮﻣﺌﺬ ﺛﻼﺛﻮﻥ ﺃﻟﻔﺎ ،ﻭﻛﺎﻧﺖ
ٍ
ﻣﺎﻟﻚ ﻗﺎﻝ ﻓﻲ ﻗﺼﺔ ﺗﺨﻠﻔﻪِ ﺑﻦ
ﻛﻌﺐ َ ٍ
ﺁﻻﻑ ،ﻟﻜﻦ َﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ :ﺃﻥ َ ﺍﻟﺨﻴْ ُﻞ ﻋﺸﺮ َﺓ
َ
ﻛﺘﺎﺏ ﺣﺎﻓ ِ ٌﻆ ،2ﻟﻜﻦ
ٌ ﻛﺜﻴﺮ ﻻ ﻳ َ ْﺠﻤ ُﻌﻬﻢ
ﻭﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ٌ €
ُ ﻋﻦ ﻏﺰﻭﺓ ِ ﺗﺒﻮﻙ:
ﺑﻌﺾ ﻣﺸﺎﻫﺪﻩ ﻛﺘﺒﻮﻙ ،ﻓﻘﺪ ﻭﺭﺩ :ﺃﻧﻪ ﺳﺎﺭ َ
ﻋﺎﻡ ﺍﻟﻔﺘﺢ ِ ﻗﺪ ﺟﺎء ﺿﺒﻄُ ﻬﻢ ﻓﻲ
ﻓﻲ ﻋﺸﺮﺓ ِ ﺁﻻﻑ ﻣﻦ ﺍﻟﻤﻘﺎﺗِﻠﺔ ،ﻭﺇﻟﻰ ﺣﻨﻴﻦ ﻓﻲ ﺇﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻔﺎ ،ﻭﺇﻟﻰ ﺣﺠﺔ
ﺍﻟﻮﺩﺍﻉ ﻓﻲ ﺗﺴﻌﻴﻦ ﺃﻟﻔﺎ ،ﻭﺇﻟﻰ ﺗﺒﻮﻙ ﻓﻲ ﺳﺒﻌﻴﻦ ﺃﻟﻔﺎ ،ﻭﻗﺪ ﺭﻭﻱ :ﺃﻧﻪ ﻗُﺒﺾ
ﺃﻟﻒ ﻭﺃﺭﺑﻌ ٍﺔ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻔﺎ؛ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎء؛ ﻭﺍﷲ ﺃﻋﻠﻢ.ﻋﻦ ﻣﺎﺋﺔ ٍ
ﺧﺮﺝ €ﺇﻟﻰ ﻏﺰﺍﺓ ﺗﺒﻮﻙ ،ﻓﻲ ﺭﺟﺐ ﺳﻨﺔ ﺗﺴﻊ ،ﻓﺄﻗﺎﻡ ﺑﻬﺎ ﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ﻭﻋﺎﺩ ﻭﻟﻢ ﻳﻠﻖ }{1
ﻛﻴﺪﺍ ،ﻭﻫﻲ ﺁﺧﺮ ﻏﺰﻭﺓ ﺧﺮﺝ ﺇﻟﻴﻬﺎ ﺑﻨﻔﺴﻪ ،€ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻣﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ،
ﻭﻗﻴﻞ :ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ،ﻭﻗﻴﻞ :ﺳﺒﺎﻉ ﺑﻦ ﻋﺮﻓﻄﺔ .ﻭﻗﺎﺗﻞ €ﻣﻊ ﻫﺬﻩ ﻓﻲ ﺗﺴﻊ ،ﻭﻫﻲ:
ﺑﺪﺭ ﺍﻟﻤﻌﻈﻤﺔ ،ﻭﺃﺣﺪ ،ﻭﺍﻟﺨﻨﺪﻕ ،ﻭﻗﺮﻳﻈﺔ ،ﻭﺍﻟﻤﺼﻄﻠﻖ ،ﻭﺧﻴﺒﺮ ،ﻭﺍﻟﻔﺘﺢ ،ﻭﺣﻨﻴﻦ،
ﻭﺍﻟﻄﺎﺋﻒ ،ﻭﻗﻴﻞ :ﺃﻧﻪ €ﻗﺎﺗﻞ ﻓﻲ ﻭﺍﺩﻱ ﺍﻟﻘﺮﻯ ﻭﺍﻟﻐﺎﺑﺔ ،ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺳﺎﺋﺮﻫﺎ ﻗﺘﺎﻝ ﺃﺻﻼ.
) ﺇﻣﺘﺎﻉ ﺍﻷﺳﻤﺎﻉ ﺑﻤﺎ ﻟﻠﻨﺒﻲ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺤﻔﺪﺓ ﻭﺍﻟﻤﺘﺎﻉ* .(391/8 :
* ﻓﺈﻥ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻛﺎﻧﺖ ﻳﻮﻡ ﺍﻟﺨﻤﻴﺲ ﻓﻲ ﺭﺟﺐ ﺳﻨﺔ ﺗﺴﻊ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﻗﺒﻞ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺑﻼ ﺧﻼﻑ.
ﻣﻜﺘﻮﺏ * .
ٌ ﺠﻤ ُﻌ ُﻬﻢ ﺩِﻳﻮﺍﻥٌ
ﺃﻱ :ﻳﻌﻨﻲ ﺑﺬﻟﻚ ﻛﻌﺐ :ﺍﻟﺪﻳﻮﺍ َﻥ ،ﻳﻘﻮﻝ ﻻ ﻳ َ َ }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 204
ﻭﺃﻧﻔﻖ ﻓﻲ ﺫﻟﻚ ﻧﻔﻘﺔ ﻋﻈﻴﻤﺔ ﻟﻢ ﻳﻨﻔﻖ ﺃﺣﺪ ﻣﺜﻠﻬﺎ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺧﺒﺎﺏ ﻗﺎﻝ :ﺷﻬﺪﺕ ﺍﻟﻨﺒﻲ ﻭﻫﻮ ﻳﺤﺚ ﻋﻠﻰ ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ،ﻓﻘﺎﻡ ﻋﺜﻤﺎﻥ ﻓﻘﺎﻝ:
ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻋﻠﻲ ﻣﺎﺋﺔ ﺑﻌﻴﺮ ﺑﺄﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﺛﻢ ﺣﺾ ﻋﻠﻰ
ﺍﻟﺠﻴﺶ ،ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ :ﻋﻠﻲ ﻣﺎﺋﺘﺎ ﺑﻌﻴﺮ ﺑﺄﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﺛﻢ
ﺣﺾ ،ﻓﻘﺎﻝ :ﻋﻠﻲ ﺛﻼﺛﻤﺎﺋﺔ ﺑﻌﻴﺮ ﺑﺄﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﺄﻧﺎ ﺭﺃﻳﺖ
ﺎﻥ َﻣﺎ َﻋ ِﻤ َﻞ ﺑ َ ْﻌ َﺪ َﻫ ِﺬﻩَِ ،ﻣﺎ
)ﻣﺎ َﻋﻠَﻰ ُﻋﺜ َْﻤ َ
ﺭﺳﻮﻝ ﺍﷲ ﻳﻨﺰﻝ ﻋﻦ ﺍﻟﻤﻨﺒﺮ ﻭﻫﻮ ﻳﻘﻮﻝَ :
ﺎﻥ َﻣﺎ َﻋ ِﻤ َﻞ ﺑ َ ْﻌ َﺪ َﻫ ِﺬﻩ ِ(.
َﻋﻠَﻰ ُﻋﺜ َْﻤ َ
}ﻭﺃﻧﻔﻖ{ ﻋﺜﻤﺎﻥ }ﻓﻲ ﺫﻟﻚ{ ﺍﻟﺠﻴﺶ }ﻧﻔﻘﺔ ﻋﻈﻴﻤﺔ{ ﻛﻤﺎ ﻳﺄﺗﻲ ﺑﻴﺎﻧﻪ ﺇﻥ ﺷﺎء ﺍﷲ
ﺗﻌﺎﻟﻰ }ﻟﻢ ﻳُﻨﻔِﻖ ﺃﺣ ٌﺪ ﻣﺜﻠﻬﺎ{ ﻓﻠﻠﻪ ﺗﻌﺎﻟﻰ َﺩ ﱡﺭ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻟﻤﺜﻞ ﺫﻟﻚ ﺍﻟﻤﺮءِ ،ﻭﻫﻲ
ﺣﺪﻳﺚ ﺭﻭﻱ }ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺧﺒﺎﺏ{ -ﺑﺎﻟﺨﺎء ﺍﻟﻤﻌﺠﻤﺔ ﻭﺍﻟﺒﺎء ٍ ﻣﺎ ﻓﻲ
ﺪﺕ ﺍﻟﻨﺒﻲ{{ €ﺃﻱ :ﺣﻀﺮﺕ ﻋﻨﺪﻩ }}ﻭﻫﻮ ﻳﺤﺚ{{ ﺍﻟﻤﻮﺣﺪﺓ -ﺃﻧﻪ }}ﻗﺎﻝ :ﺷﻬ ِ ُ
ﺍﻟﻨﺎﺱ }}ﻋﻠﻰ{{ ﺗﺮﺗﻴﺐ ﻭﺇﻧﻔﺎﻕ }}ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ،ﻓﻘﺎﻡ ﻋﺜﻤﺎﻥ{{ ÷ َ ﺃﻱ :ﻳﺤﺾ
}}ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ َﻋﻠَ ﱠﻲ{{ ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﻫﺬﻩ }}ﻣﺎﺋ ُﺔ ﺑﻌﻴﺮٍ{{ ﻭﻛﺎﻥ ﻗﺪ ﺟ ﱠﻬﺰ
ﻛﺴﺎء ﺭﻗﻴﻖ ﻳﻜﻮﻥ ٌ ﺲ -ﺑﺎﻟﻜﺴﺮ -ﻭﻫﻮ ﺟﻤﻊ ِﺣ ْﻠ ٍ
ُ ﻴﺮﺍ ﺇﻟﻰ ﺍﻟﺸﺎﻡ }}ﺑﺄﺣﻼﺳﻬﺎ{{ ِﻋ ً
ﺻﻐﻴﺮ ﻋﻠﻰ ﻗَﺪْﺭٌ ﻗﺘﺐ -ﺑﺎﻟﺘﺤﺮﻳﻚ -ﻭﻫﻮ َﺭ ْﺣ ٌﻞ ﺟﻤﻊ ٍ ُ ﺗﺤﺖ ﺍﻟﺒَ ْﺮ َﺫ َﻋ ِﺔ }}ﻭﺃﻗﺘﺎﺑﻬﺎ{{
ﺿ ُﻬﻢ}} 1ﻋﻠﻰ ﺾ{{ ﺃﻱَ :ﺣ ﱠﺮ َ ﺑﺴﻠﻮﻛﻪِ }}ﺛﻢ َﺣ ﱠ ﺍﻟﺴﻨﺎﻡ }}ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ{{ ﻭﻫﻮ ﻣﺎ ﺃﻣ ِ َﺮ ُ ﱠ
ﻋﻠﻲ ﻣﺎﺋﺘﺎ ﺑﻌﻴﺮ ﺑﺄﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﺠﻴﺶ{{ ﺍﻟﻤﻌﻬﻮﺩ }}ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ :ﱠ
ﻋﻠﻲ ﺛﻼﺛُﻤﺎﺋﺔ ِ ﺑﻌﻴﺮ ﺑﺄﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ{{ ﻗﺎﻝ ﺍﷲ ،ﺛﻢ ﺣﺾ ﻓﻘﺎﻝ :ﱠ
ﺍﻟﺮﺍﻭﻱ}} :ﻓﺄﻧﺎ{{ ﺇﺫﺍ }}ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ{{ }} €ﻳَﻨﺰِﻝ ﻋﻦ ﺍﻟﻤﻨﺒﺮ{{ ﺃﻱ :ﺍﻟﺬﻱ َﺭﻗِﻴَﻪ
ﺮﻳﻀﻬﻢ }}ﻭﻫﻮ{{ ﺃﻱ :ﻭﺍﻟﺤﺎﻝ ﺃﻧﻪ }}ﻳﻘﻮﻝَ ) :ﻣﺎ({{ ﻳَﻨْﺰِ ُﻝ }}) َﻋﻠَﻰ ُﻋﺜْ َﻤﺎﻥَ ({{ ﻟﺘَ ْﺤ ِ
ﻋﻘﺎﺏ }}) َﻣﺎ َﻋﻤِ َﻞ({{ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ }})ﺑَ ْﻌ َﺪ َﻫﺬِﻩ ِ({{ ﺍﻟﺨﺼﻠ ِﺔ ،ﺃﻭ ﻣﺎ ﻋﻠﻴﻪ ﺃﻥ
ﻌﻤﻞ ﺑﻌﺪ ﻫﺬﻩ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﺩﻭﻥ ﺍﻟﻔﺮﺍﺋﺾ؛ ﻷﻥ ﺗﻠﻚ ﺍﻟﺤﺴﻨ َﺔ ﺗَﻜﻔﻴﻪ ﻋﻦ ﺟﻤﻴﻊ ﻻ ﻳَ َ
ﺍﻟﻨﻮﺍﻓﻞ }}) َﻣﺎ َﻋﻠَﻰ ُﻋﺜْ َﻤﺎﻥَ َﻣﺎ َﻋﻤِ َﻞ ﺑَ ْﻌ َﺪ َﻫﺬِﻩ ِ({{ َﻛ ﱠﺮﺭﻩ ﺗﺄﻛﻴ ًﺪﺍ ﻭﺭﺿﺎء ﺑﻤﺎ ﻓ ََﻌﻠَﻪ.
* ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
205
ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺳﻤﺮﺓ ﻗﺎﻝ :ﺟﺎء ﻋﺜﻤﺎﻥ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﻓﻲ ﻛﻤﻪ ﺣﻴﻦ ﺟﻬﺰ ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ،ﻓﻨﺜﺮﻫﺎ ﻓﻲ ﺣﺠﺮﻩ ،ﻓﺮﺃﻳﺖ ﺍﻟﻨﺒﻲ
ﺎﻥ َﻣﺎ َﻋ ِﻤﻞَ ﺑ َ ْﻌ َﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻠﺒﻬﺎ ﻓﻲ ﺣﺠﺮﻩ ﻭﻫﻮ ﻳﻘﻮﻝَ :ﻣﺎ َ
ﺿ ﱠﺮ ُﻋﺜ َْﻤ َ
ﺍﻟْﻴَ ْﻮﻡِ( ،ﻣﺮﺗﻴﻦ .ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ :ﻟﻤﺎ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺒﻴﻌﺔ
ﺍﻟﺮﺿﻮﺍﻥ ﻓﻜﺎﻥ ﻋﺜﻤﺎﻥ ﺭﺳﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺇﻟﻰ ﻣﻜﺔ...............،
ﻭﻓﻲ ﺣﺪﻳﺚ ﺭﻭﻱ }ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺳﻤﺮﺓ ﻗﺎﻝ} :ﺟﺎء ﻋﺜﻤﺎﻥُ ﺇﻟﻰ ﺍﻟﻨﺒﻲ
ﻭﻣﺨْ َﺮﺟﻬﺎ ﻣِﻦ ﺍﻟﺜﱠ ْﻮﺏ، ْﺧﻞ ﺍﻟﻴﺪ َ €ﺑﺄﻟْﻒ ﺩﻳﻨﺎﺭٍ ﻓﻲ ُﻛ ﱢﻤﻪ{{ ﺍﻟﻜﻢ -ﺑﺎﻟﻀﻢ َ -ﻣﺪ َ
}ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓَ ،ﻓﻨَﺜ ََﺮﻫﺎ{{ ﺑﺎﻟﺜﺎء ﺍﻟﻤﺜﻠﺜﺔ َ ﺟﻤ ُﻌﻪ :ﺃﻛْﻤﺎﻡ }}ﺣﻴﻦ ﺟ ﱠﻬﺰ{ ﺍﻟﻨﺒﻲ €
ﺣ ْﺠﺮﻩ{{ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻛﺴﺮﻩ -ﺫَﻳﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ُﻣ َﻘ ﱠﺪﻣﻪِ؛ ﻛﻤﺎ ﺻﺒﱠﻬﺎ }}ﻓﻲ َ ِ ﺃﻱَ :
ﺗﻘﺪﻡ ،ﻗﺎﻝ ﺍﻟﺮﺍﻭﻱ}} :ﻓﺮﺃﻳﺖ ﺍﻟﻨﺒﻲ €ﻳُ َﻘ ّﻠﺒُﻬﺎ ﻓﻲ ﺣﺠﺮﻩ ﻭﻫﻮ ﻳﻘﻮﻝَ ) :ﻣﺎ َﺿ ﱠﺮ
ُﻋﺜْ َﻤﺎﻥَ َﻣﺎ َﻋﻤِ َﻞ ﺑَ ْﻌ َﺪ ﺍﻟْﻴَ ْﻮﻡ ِ({{ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ ،ﻗﺎﻟﻪ ﺃﻳﻀﺎ}} :ﻣﺮﺗﻴﻦ{{ ﻭﻓﻲ ﺭﻭﺍﻳﺔ:
ﻓﺼﺒﱠﺖ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﺟﻌﻠﻬﺎ ﻳﻘﻠّﺒُﻬﺎ }ﺃﻧﻪ ﺑ َ َﻌﺚ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ُ ،€
ﺖَ ،ﻭ َﻣﺎ ﺃﻋﻠَﻨْ َ
ﺕ َﻭ َﻣﺎ ْ
ﺃﺳ َﺮ ْﺭ َ ﻇﻬﺮ ﺍﻟﺒﻄﻦ ﻭﻳﻘﻮﻝَ ) :ﻏﻔ ََﺮ ﺍﷲ ُ ﺗ َ َﻌﺎﻟ َﻰ ﻟ ََﻚ ﻳَﺎ ُﻋﺜ َْﻤ ُ
ﺎﻥ َﻣﺎ ْ َ
ِ
ﺎﻣﺔَ ،ﻣﺎ ﺗ ُﺒَﺎﻟﻲ َﻣﺎ ُﻋﻤ َﻞ ﺑ َ ْﻌ َﺪ َﻫﺎ({. ِ ِ ِ
ُﻫ َﻮ ﻛَﺎﺋ ٌﻦ ﺇِﻟ َﻰ ﻳ َ ْﻮﻡِ ﺍﻟْﻘﻴَ َ
ﻭﻟﻤﺎ ﺑﻴ ﱠ َﻦ ﻓﻀﻴﻠ َﺔ ﺇﻧﻔﺎﻗﻪِ ﺷﺮﻉ ﺃﻥ ﻳُﺒﻴّﻦ ﻓﻀﻴﻠﺔ ﺛﻨﺎء ﺍﻟﻨﺒﻲ €ﻭﻗﻴﺎﻣﻪ َ
ﻣﻘﺎﻣﻪ ﻓﻘﺎﻝ:
ﺭﻭﻱ }ﻋﻦ ﺃﻧﺲ{ ÷ ﺃﻧﻪ }ﻗﺎﻝ} :ﻟﻤﺎ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ €ﺑﺒﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ{{ ﻳﻌﻨﻲ:
ﺃﻟﻒ ﻭﺃﺭﺑ ُﻌﻤﺎﺋﺔ،
ﻟ ّﻤﺎ َﺧ َﺮﺝ ﺭﺳﻮﻝ ﺍﷲ 1€ﺳﻨﺔ ﺳﺖ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﻟﻠ ُﻌﻤﺮﺓ ﻭﻣﻌﻪٌ 2
ﺧﻤﺴﻤﺎﺋﺔ ،ﻧ َﺰﻝ ﺑﺎﻟﺤﺪﻳﺒﻴﺔ -ﺑﺘﺨﻔﻴﻒ ﺍﻟﻴﺎء ﻭﺗﺸﺪﻳﺪﻫﺎ -ﻭﻫﻲ ﺑ ِ ٌ
ﺌﺮ ﻳُﺴﻤﻰ ﻭﻗﻴﻞ:
3
ُ
ﻓﺄﺭﺳﻞ ﻗﺮﻳﺶ ﺭﺳﻮﻻ َ ﺍﻟﻤﻜﺎﻥ ﺑﻬﺎ ،ﻭﻗﻴﻞ :ﺷﺠﺮ ٌﺓ ﻋﻠﻰ ﺗﺴﻌ ِﺔ ﺃﻣﻴﺎ ٍﻝ ﻣﻦ ﻣﻜ َﺔ،
ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺃﻥ ﻳَﺮﺟﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ؛ ﻟﻴَﺪﺧﻞ ﻣﻜﺔ ﻓﻲ ُ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ،€ﻓﻮﻗﻊ
ﻋﺜﻤﺎﻥ ﺇﻟﻰ ﻣﻜﺔ ﻟﻴُﺨﺒ ِ َﺮ ﺃﻫﻠَﻬﺎ ﺑﺬﻟﻚ ﺍﻟﺼﻠﺢ }}ﻓﻜﺎﻥ
َ ﻣﻌﺘﻤﺮﺍ ،ﻓﺄﺭﺳﻞ
ً ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ
ﻓﺤﺒﺴﻮﻩ ،ﻭﺍﻧﺘﺸﺮ ﺍﻟﺨﺒﺮ :ﺃﻧﻪ ﻗﺪ ﻗُﺘﻞ،
ُ ﻋﺜﻤﺎﻥ ﺭﺳﻮ َﻝ ﺭﺳﻮﻝِ ﺍﷲ{ } €ﺇﻟﻰ ﻣﻜ َﺔ{{
ﻓﻲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ* . }{1
* ﺃﻱ :ﻭﺃﺧﺮﺝ ﻣﻌﻪ ﺯﻭﺟﺘﻪ ﺃﻡ ﺳﻠﻤﺔ) .ﻣﻮﺍﻫﺐ.(489/1 : }{2
ﻭﺧﻤﺴﻤﺎﺋﺔ) .ﻣﻮﺍﻫﺐ* .(489/1 :
ُ ﺃﻱ :ﺃﻟﻒ }{3
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 206
ﺎﺟ ِﺔ ﺍﷲ
ﺎﻥ ﻓِﻲ َﺣ َ
ﻓﺒﺎﻳﻊ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﺇ ﱠﻥ ُﻋﺜ َْﻤ َ
ﺎﺟ ِﺔ َﺭ ُﺳﻮﻟِﻪِ( ،ﻓﻀﺮﺏ ﺑﺈﺣﺪﻯ ﻳﺪﻳﻪ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ،ﻓﻜﺎﻥ ﻳﺪ ﺭﺳﻮﻝ ﺗ َ َﻌﺎﻟ َﻰ َﻭ َﺣ َ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﺜﻤﺎﻥ ﺧﻴﺮﺍ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﻷﻧﻔﺴﻬﻢ.
ﻭﻛﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺼﻮﻡ ﺍﻟﺪﻫﺮ ،ﻭﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ؛ ﺇﻻ ﻫﺠﻌﺔ ﻣﻦ ﺃﻭﻟﻪ ،ﻭﻛﺎﻥ
ﻳﺨﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻛﻞ ﺃﺳﺒﻮﻉ.
ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓ َ ﺐ ﺍﻟﻤﺴﻠﻤﻮﻥ ،ﻓﺪﻋﺎ ﺭﺳﻮﻝ ﺍﷲ € ﻓ َﻐ ِ
ﻀ َ
}}ﻓﺒﺎﻳﻊ ﺍﻟﻨﺎﺱ{{ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻠﻰ ﺍﻟﻤﻮﺕ ،ﻭﻗﻴﻞ :ﻋﻠﻰ ﺃﻥ ﻻ ﻳَﻔِﺮﻭﺍ }}ﻓﻘﺎﻝ
ﺎﺟﺔ ِ ﺍﷲ َﺗ َﻌﺎﻟَﻰ({{ -ﻧﺴﺒﺔ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ )ﺇﻥ ُﻋﺜْ َﻤﺎﻥَ ﻓِﻲ َﺣ َ
ﱠ ﺭﺳﻮﻝ ﺍﷲ :€
ﺎﺟﺔ ِ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﻤﻘ ﱠﺮﺭِ ﻓﻲ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ َ )}} -ﻭ َﺣ َ
ﻓﻀ َﺮﺏ ﺑِﺈﺣﺪﻯ ﻳَﺪﻳﻪ{{ ﻭﻓﻲ ﺭﻭﺍﻳﺔ :ﺑﺎﻟﻴﺪ ﺍﻟﻴﻤﻨﻰ }}ﻋﻠﻰ ﺍﻷﺧﺮﻯ{{ َﺭ ُﺳﻮﻟِﻪ ِ(َ ،
ﺧﻴﺮﺍ ﻣﻦ ً ﺎﻥ( ÷ }}ﻓﻜﺎﻥ ﻳﺪُ ﺭﺳﻮﻝ ﺍﷲ €ﻟﻌﺜﻤﺎﻥَ ﻭﻗﺎﻝَ ) :ﻫ ِﺬﻩ ِ َﻋ ْﻦ ُﻋﺜ َْﻤ َ
ﺃﻳﺪﻳﻬِﻢ ِﻷﻧ ْ ُﻔﺴﻬﻢ{{ ﻭﻧﺎﻫﻴﻚ ﺑﻬﺬﺍ ﻣﻨﻘﺒﺔ ﻟﻌﺜﻤﺎﻥ؛ ﺇﺫ َﻋﻠِﻢ ﺭﺳﻮﻝ ﺍﷲ €ﺣﺎﻟ َﻪ
ﻭﺷﺠﺎ َﻋﺘَﻪ ﻭﺇﺧﻼﺻﻪ ،ﻓﻘﺎﻡ ﻣﻘﺎﻣﻪ ﻓﻬﻨﻴﺌﺎ ﻟﻪ ﺍﻟﻤﻘﺎﻡ.
ﻋﺜﻤﺎﻥ ﻭﺟﻤﺎﻋﺔ ﻣﻦ َ ﺳﻤ َﻊ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻫﺬﻩ ﺍﻟﺒﻴﻌ َﺔ ﺧﺎﻓﻮﺍ ﻭﺃﺭﺳﻠﻮﺍﻭﻟﻤﺎ ِ
ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺒﺎﻳﻌﺔ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ! " & % $ #
' ( ) *ﱪ ﺍﻵﻳﺔ ،1ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ_ ` e d c b a
g fﱪ ﺍﻵﻳﺔ ،2ﻭﺣﻠ ََﻖ ﺍﻟﻨﺎﺱ ﻣﻊ ﺍﻟﻨﺒﻲ €ﺭﺅﻭﺳﻬﻢ ،ﻭﻧ َ َﺤﺮﻭﺍ َﻫﺪﺍﻳﺎﻫﻢ
ﺍﻟﺤ َﺮﻡِ ،3ﻭﺃﻗﺎﻡ
ﺷﻌﻮﺭ ُﻫﻢ ﻓﺄﻟﻘﺘْﻬﺎ ﻓﻲ َ َ ﺭﻳﺤﺎ َﺣ َﻤﻠﺖ
ﻭﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ً
َ ﺑﺎﻟﺤﺪﻳﺒﻴﺔ،
ُ
ﺭﺟﻊ ،ﻓﻨﺰﻟﺖ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺗ َ ْﺴﻠﻴﺔ ﻟﻬﻢ.
ﻋﺸﺮ ﻳﻮﻣﺎ ﺛﻢ َ
َ ﺑﻬﺎ ﺑﻀﻌ َﺔ
ﺍﻟﺪﻫﺮ ،ﻭﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ{ ﻛﻠﻪ }ﺇﻻ َﻫ ْﺠ َﻌ ًﺔ{ ﺃﻱ:
َ }ﻭﻛﺎﻥ{ ﻋﺜﻤﺎﻥ }÷ ﻳﺼﻮﻡ
ﻧﻮﻣ ًﺔ ﻗﻠﻴﻠﺔ }ﻣِﻦ ﺃﻭﻟﻪ ،ﻭﻛﺎﻥ ﻳَﺨﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻛﻞ ﺃﺳﺒﻮﻉ.
ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ :ﺍﻵﻳﺔ .18 }{2 ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ :ﺍﻵﻳﺔ .10 }{1
ﺷﻌﻮﺭﻫﻢ
َ ﺭﺅﻭﺳﻬﻢ ﺑﺎﻟﺤﺪﻳﺒﻴﺔ ﺟﺎءﺕ ﺭِﻳﺢ َ
ﺣﻤﻠﺖ َ ﺍﻟﺴﻬﻴﻠﻲ :ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻟ ّﻤﺎ َﺣﻠَﻘﻮﺍ
ﻗﺎﻝ ﱡ }{3
ﻭﺃﻟﻘﺘْﻬﺎ ﻓﻲ ﺍﻟﺤﺮﻡ ،ﻓﺎﺳﺘﺒﺸﺮﻭﺍ ﺑﻘﺒﻮﻝ ُﻋﻤﺮﺗﻬِﻢ؛ ﺍﻧﺘﻬﻰ) .ﺍﻟﺸﻬﺎﺏ* .(235/2 :
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
207
ﻭﻫﻮ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻭﻣﺪﺓ ﺧﻼﻓﺘﻪ :ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺳﻨﺔ،
ﺛﻢ ﺍﺳﺘﺸﻬِﺪ....................................
ﻭﻫﻮ :ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﺍﻷﺻﺢ{ ﻳﻌﻨﻲ :ﺃﻥ ﺃﺣﻖ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﺨﻼﻓﺔ
ﺑﺎﻹﺟﻤﺎﻉ ﺍﻟﻘﻄﻌﻲ :ﺃﺑﻮ ﺑﻜﺮ ،ﺛﻢ ﻋﻤﺮ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ،
ﻓﺎﻹﺟﻤﺎﻉ ﺍﻟﻈﻨﻲ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ :ﺃﻥ ﻋﺜﻤﺎﻥ ﺃﻓﻀﻞُ ﻭﺃﺣﻖ ﺑﺎﻟ ِﺨﻼﻓﺔ ﻣﻦ
ﻒ ﻓﻴﻪ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﻣﺎﻟﻚ ﻭﻏﻴﺮﻫﻤﺎ ﻋﻠﻲ ،ﻭﻫﻮ ﺍﻷﺻﺢ ﻛﻤﺎ ﻗﺎﻝ .ﻭﺧﺎﻟ َ َ
ﺃﺣﻖ ﻣﻨﻪ ﺑﺎﻟﺨﻼﻓﺔ؛ ﻹﺟﻤﺎﻉ ﺃﻫﻞ ﱡ
ﺍﻟﺸﻮﺭﻯ ﻋﺜﻤﺎﻥ ﱡ ُ ﻓﻘﺎﻟﻮﺍ :ﺑﺄﻓﻀﻠﻴﺔ ﻋﻠﻲ ﻭﺇﻥ ﻛﺎﻥ
ﻋﻤﺮ ÷ ﻗﺎﻝ :ﻣﺎ ﺃ ِﺟ ُﺪ ﺃﺣﺪﺍ ﺃﺣﻖ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ُ ﺍﺣﺘﻀﺮ
َ ﻋﻠﻰ ﺧﻼﻓﺘﻪ؛ ﺃﻱ :ﻟﻤﺎ
ﺃﻱ :ﺍﻟﺨﻼﻓﺔ؛ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻮﻓﻲ ﺭﺳﻮﻝ ﺍﷲ €ﻭﻫﻮ ﻋﻨﻬﻢ ﺭﺍﺽ ،ﻓﺴ ﱠﻤﻰ ﺳﺘﺔ:
ﺑﻦ ﺃﺑﻲ
ﻋﺜﻤﺎﻥ ،ﻭﻋﻠﻴﺎ ،ﻭﺍﻟﺰﺑﻴﺮ ،ﻭﻃﻠﺤﺔ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ،ﻭﺳﻌ َﺪ َ
ﺍﻷﻣﺮ
َ ﺽﻋﻤﺮ ،ﻭﻓَ ﱠﻮ َ
َ ﻭﺟﻌﻞ ﺍﻷﻣﺮ ﺷﻮﺭﻯ ﺑﻴﻨﻬﻢ ،ﻓﺎﺟﺘﻤﻌﻮﺍ ﺑﻌﺪ ﺩ ْﻓ ِﻦ َ ﻭﻗﺎﺹ،
ﺑﻤﺤﻀﺮ ﺟﻤﻴﻌﻬﻢ ﺇﻟﻰ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻭﺭﺿﻮﺍ ﺑﺤﻜﻤﻪ ،ﻓﺎﺧﺘﺎﺭ ﻋﺜﻤﺎﻥ ،ﻭﺑﺎﻳ َ َﻌﻪ َ
1
ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺒﺎﻳﻌﻮﻩ ،ﻭﺍﻧﻘﺎﺩﻭﺍ ﻟﻪ؛ ﻓﺼﺎﺭ ﺫﻟﻚ ﺇﺟﻤﺎﻋﺎ ﻣﻨﻬﻢ.
ﻭﻫﻞ ﺗَﺠﺐ ﻣﺤﺒﺘﻬﻢ ﺑﺮﻋﺎﻳﺔ ﺃﻓﻀﻠﻴﺘﻬﻢ؟ ﻓﻴﻪ ﺗﻔﺼﻴﻞ ،ﻭﻫﻮ :ﺃﻧﻬﺎ ﺇﻥ ﻛﺎﻧﺖ
ﺣﻴﺚ ﺍﻟ ﱢﺪ ُ
ﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻭﻣﺤﺒﺔ ﺭﺳﻮﻝ ﺍﷲ €ﻭﺟﺐ ﺗﺮﺗﻴﺒﻬﺎ ﻛﺘﺮﺗﻴﺒﻬﻢ ﺍﻟﻤﺬﻛﻮﺭ، ُ ﻣﻦ
ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻨﺤﻮ :ﻗﺮﺍﺑﺔ ﺃﻭ ﺇﺣﺴﺎﻥ ﻟﻢ ﺗﺠﺐ ﺭﻋﺎﻳﺘﻬﺎ ،ﺻﺮﺡ ﺑﻪ ﺍﺑﻦ ﺣﺠﺮ
ﺍﻟﻬﻴﺘﻤﻲ ﻓﻲ ﻛﺘﺒﻪ ﻧﻘﻼ ﻋﻦ ﺍﻟﻮﻟﻲ ﺍﻟﻌﺮﺍﻗﻲ.
ﻋﺸﺮ ﺃﻭ ﺛﻼﺛ َﺔ ﻋﺸﺮ ﻳﻮﻣﺎ }ﺛﻢَ ﻋﺸﺮﺓ ﺳﻨ ًﺔ{ َ
ﻭﺃﺣ َﺪ َ }ﻭﻣﺪﺓ ﺧﻼﻓﺘﻪ :ﺍﺛﻨﺘﻲ
ﺍﺳﺘﺸﻬِﺪ{ ﺃﻱ :ﻗُﺘﻞ ﻓﻲ ﺍﻟﺪﺍﺭ ﻓﻲ ﺃﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ،2ﻭﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻗَﺘﻠﻪِ ﺃﻭﺑﺎﺵ
ﺃﺭﺑﻌﺔ ﺁﻻﻑُ ،ﻣ ْﺠ َﻤﻌﻮﻥ ﻣﻦ ﻣﺼﺮ ﻭﻏﻴﺮﻫﺎ ،ﻓﺤﺎﺻﺮﻭﻩ ،ﻓﺄﺭﺍﺩ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺪﻓﻊ
ﺻﺎﺑﺮ ﻋﻠﻴﻪ ،ﻭﺃﺭﺍﺩ
ٌ ﺇﻟﻲ ﻋﻬﺪﺍ ﻭﺃﻧﺎ
ﻋﻨﻪ؛ ﻓﻤﻨﻌﻬﻢ ،ﻭﻗﺎﻝ :ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ َ €ﻋﻬﺪ ﱠ
ﺃﻱ :ﺍﺳﺘﺨﻠﻒ ﺃﻭﻝ ﻳﻮﻡ ﻣﻦ ﺍﻟﻤﺤﺮﻡ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ) .ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻓﻲ ﺃﺣﺎﺩﻳﺚ }{1
ﺍﻟﺮﺳﻮﻝ* .(124/12 :
ﺃﻱ :ﻗُﺘﻞ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻟﺜﻤﺎﻥ ﻋﺸﺮﺓ ﺧﻠﺖ ﻣﻦ ﺫﻱ ﺍﻟﺤﺠﺔ ﺳﻨﺔ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ ،ﻭﻗﻴﻞ :ﻟﺜﻼﺙ }{2
ﻋﺸﺮﺓ ﺧﻠﺖ ﻣﻨﻪ ،ﻭﻗﻴﻞ :ﻟﺜﻼﺙ ﺑﻘﻴﻦ) .ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ* .(124/12 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 208
ﺣﻴﻦ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ ﺑﻠﻎ ﺇﻟﻰ :ﱫh g f ed cﱪ ،ﻭﻫﺬﺍ
ﺍﻟﻤﺼﺤﻒ ﻣﻮﺟﻮﺩ ﺇﻟﻰ ﺍﻵﻥ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ،ﻳﺘﺒﺮﻙ ﺍﻟﻨﺎﺱ ﺑﻪ ﻓﻲ ﺍﻷﻣﺮﺍﺽ
ﻭﻏﻴﺮﻫﺎ.
ﻭﻗﺘﻠﻪ ﺍﻷﺳﻮﺩ ﺍﻟﺘﺠﻴﺒﻲ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ....................،
ﻓﻤﻨﻌ ُﻬﻢ ﻭﻗﺎﻝَ :ﻣﻦ ﺃﻏﻤﺪ ﺳﻴﻔﻪ ﻓﻬﻮ ُﺣ ﱞﺮ ،ﻟﻌ ْﻠﻤﻪِ
َ ﺍﻟﻤﻨﻊ ﻋﻨﻪ؛
َ ﻣﻤﺎﻟﻴﻜُﻪ ﺍﻟﻜﺜﻴﺮﻭﻥ
ﻇﻠﻤﺎ ،ﻭﺃﻧﻪ ﻻ َﻣﺨﻠﺺ 1ﻣﻦ ﺍﻟﻘﺘﻞ ،ﻭﺳﺒﺒُﻪ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﺴﻴﺮ:
ﺑﺄﻧﻪ ﻣﻘﺘﻮﻝ ً
ﻗﺘﻞ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ،ﻭﻫﻮ ﺑﺮﻱء ﻣﻨﻪ .ﻓﻤﺎﺕ ﺷﻬﻴﺪﺍﺗﻮ ﱡﻫ ُﻤﻬﻢ ﺃﻥ ﻋﺜﻤﺎﻥ ﺃﺭﺍﺩ َ
}ﺣﻴﻦ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥَ { ﻭﻫﻮ ﺑﻴﻦ ﻳﺪﻳﻪ }ﺇﺫﺍ ﺑﻠﻎ ﺇﻟﻰ{ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ} :ﱫc
h g f edﱪ {2ﻓﻨ َ َﻀﺢ ﺍﻟﺪﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭ ِﺳ ﱡﺮ ﺫﻟﻚ -ﻭﺍﷲ ﺃﻋﻠﻢ
ﻋﺜﻤﺎﻥ ﺑﻤﺎ ﺷﺎء ﻣﻨﻬﻢ }ﻭﻫﺬﺍ ﺍﻟﻤﺼﺤﻒ
َ :-ﺍﻹﺷﺎﺭ ُﺓ ﺇﻟﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺳﻴﻜﻔﻲ
ﻣﻮﺟﻮﺩ ﺇﻟﻰ ﺍﻵﻥ ﻓﻲ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ،ﻳَﺘﺒ ﱠﺮﻙ ﺍﻟﻨﺎﺱ ﺑﻪ ﻓﻲ ﺍﻷﻣﺮﺍﺽ ﻭﻏﻴﺮﻫﺎ.
ﺠﻴﺒﻲ{ -ﺑﻀﻢ ﺍﻟﺘﺎء؛ ﻓﻮﻗﻬﺎ ﻧﻘﻄﺘﺎﻥ، ﻭﻗﺘَﻠَﻪ{ ﺃﻱ :ﻋﺜﻤﺎﻥ ÷} :ﺍﻷﺳﻮﺩ ﺍﻟﺘﱡ ِ
ﻣﻮﺣﺪﺓ ،ﻭﻓﻲ ﱠ ﻭﻛﺴﺮ ﺍﻟﺠﻴﻢ ،ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎء؛ ﺗﺤﺘﻬﺎ ﻧﻘﻄﺘﺎﻥ ،ﻭﺑﻌﺪﻫﺎ ﺑﺎء
)ﺍﻟﻘﺎﻣﻮﺱ( :ﺗ ُﺠﻴﺐ -ﺑﺎﻟﻀﻢ؛ ﻭﻳُﻔﺘﺢ :-ﺑ َ ْﻄ ٌﻦ ﻣﻦ ﻛِﻨْ َﺪ َﺓ ،ﻣﻨﻬﻢ :ﻛِﻨﺎﻧﺔ ﺑﻦ ﺑِﺸْ ﺮ
3
ﱠﺠﻮﺑﻲ
ﱡ ﻮﺏ :ﻗﺒﻴﻠﺔ ﻣﻦ ِﺣ ْﻤﻴَ َﺮ ،ﻣﻨﻬﻢ :ﺍﺑﻦ ُﻣ ْﻠ َﺠ ٍﻢ ﺍﻟﺘ ﻋﺜﻤﺎﻥ ،ﻭﺗ َ ُﺠ ُ
َ ﺍﻟﺘ ِﱡﺠ ﱡ
ﻴﺒﻲ ﻗَﺎﺗِﻞ
ﺖ ﺍﻟﻮﻟﻴﺪ ﺍﺑﻦ ُﻋ ْﻘﺒ َﺔ:
ﻑ ﺑﻴْ َﻓﺤ ﱠﺮ َ
ﻮﻫﺮﻱ َ
ﱡ ﻗﺎﺗ ِ ُﻞ ﻋﻠﻲ ،ﻭ َﻏﻠ ِ َﻂ َ
ﺍﻟﺠ
ﺠﻴﺒ ِ ﱢﻲ ﺍﻟﱠﺬﻱ ﺟﺎ َء ﻣ ِ ْﻦ ﻣ ِ ْﺼﺮ ِ َﻗﺘ ِ ُ
ﻴﻞ ﺍﻟﺘﱡ ِ ﺍﻟﻨﺎﺱ ﺑَ ْﻌ َﺪ َﺛﻼ َﺛﺔ ٍ
ِ ﺃﻻ ﱠ
ﺇﻥ ﺧَ ﻴْ َﺮ
ﻭﺃﻧﺸ َﺪ ُﻩ :4ﺍﻟﺘ ﱠﺠﻮﺑ ِ ّﻲ ﻇﻨًّﺎ ﺃ ﱠﻥ ﺍﻟﺜﻼﺛ َﺔ :ﺍﻟﺨﻠﻔﺎ ُء ،ﻭﺇﻧﻤﺎ ُﻫﻢ :ﺍﻟﻨﺒﻲ €ﻭﺍﻟ ُﻌ َﻤ َﺮﺍ ِﻥ5؛
ﻋﺜﻤﺎﻥ ﻓﻲ ﺩﺍﺭﻩ }ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ{. َ ﺣﺎﺻﺮﻭﺍ
َ ﺍﻧﺘﻬﻰ .ﻭﺍﻷﺳﻮﺩ ﻛﺎﻥ ﻣﻦ ﺍﻟﺬﻳﻦ
ﺃﻱ :ﻟﻪ* . }{1
ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ :ﺍﻵﻳﺔ .137 }{2
ِ ﺍﻟﺸﻘﻲ ﺍﻟ ُﻤﺮﺍﺩﻱ ﺍﻟ ِ
ﻮﺑﻲ ﻣﻦ ُﻣﺮﺍﺩٍ ﺛﻢ ﻣﻦ ﺣ ْ َ
ﻤﻴﺮ }ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ{* . ﺤ ْﻤﻴَﺮِﻱ ﺍﻟﺘ ُﱠﺠ ﱡ ﱡ ﻠﺠ ٍﻢ
ﺃﻱ :ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ُﻣ َ }{3
ﺃﻱ :ﺍﻟﺠﻮﻫﺮﻱ* . }{4
ُ
ﻭﺍﻟﻔﺎﺭﻭﻕ * . ﺍﻟﺼﺪﱢﻳﻖ ﺍﻷﻛﺒﺮ
ﺃﻱ :ﱢ }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
209
ﻭﺩﻓﻦ ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ ﺑﺎﻟﺒﻘﻴﻊ ﻓﻲ ﺑﺴﺘﺎﻥ ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ :ﻛﻮﻛﺐ ،ﻭﻋﻤﺮﻩ :ﺍﺛﻨﺘﺎﻥ
ﻭﺛﻤﺎﻧﻮﻥ ﺳﻨﺔ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﻨﺔ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ ﻣﻦ ﺍﻟﻬﺠﺮﺓ.
ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺰﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ،ﻭﻗﻴﻞ :ﻏﻴﺮﻩ }ﻭ ُﺩﻓﻦ ﻟﻴﻠ َﺔ ﺍﻟﺴﺒﺖ ﺑﺎﻟﺒﻘﻴﻊ{
ﺃﻱ :ﺑﻤﻘﺎﺑﺮ ﺍﻟﻤﺪﻳﻨﺔ }ﻓﻲ ﺑﺴﺘﺎﻥ ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ :ﻛﻮﻛﺐ{ ﺍﻷﻧﺼﺎﺭﻱ }ﻭ{ﻛﺎﻥ
}ﻋﻤﺮﻩ :ﺍﺛﻨﺘﺎﻥ ﻭﺛﻤﺎﻧﻮﻥ ﺳﻨﺔ{ ﻋﻠﻰ ﺧﻼﻑ ﻓﻴﻪ } 1ﻭﻛﺎﻥ ﺫﻟﻚ{ ﺃﻱ :ﻭﻓﺎ ُﺓ
ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ ﻣﻦ ﺍﻟﻬﺠﺮﺓ{.ٍ ﻋﺜﻤﺎﻥ ÷ }ﺳﻨ َﺔ
ﻭﻟﻢ ﻳ ُ ِﺸﺮ ﺍﻟﻤﺼﻨﻒ ﻫﻨﺎ ﻛﻤﺎ ﺃﺷﺎﺭ ﻓﻲ ﺍﻟﺸﻴﺨﻴﻦ ﻗﺒﻠﻪ ﺇﻟﻰ ﺑﺎﻗﻲ ﺍﻟﻤﻨﺎﻗﺐ
ﺇﺟﻤﺎﻻ ،ﻭﻟﻌﻠﱠﻪ ﺍﻛﺘﻔﺎء ﺑﻤﺎ ﻳﺄﺗﻲ ﻓﻲ ﺁ ِﺧﺮ ﻓﻀﺎﺋﻞ ﻋﻠﻲ ÷.
ﻭﻓﺎءﺍ
ً ﺻﺒﺮﻩ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺒﻠﻴﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺣﺘﻰ ﻗُﺘِﻞ ُ ﻭﻳﻜﻔﻴﻚ ﻓﻲ ﻓﻀﺎﺋﻠﻪ:
ﺑﺎﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻴْﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨﺒﻲ ،€ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺪﻓﻊ ﻋﻨﻪ ،ﻭﻣﻊ ﺃﻧﻪ
ﺍﻟﺼﺎﺩﻕ .ﻭﺗﻮﺳﻴ ُﻌﻪ ﺍﻟﻤﺴﺠ َﺪ ﻟﻠﻨﺒﻲ €ﺑ ِﺸﺮﺍﺋﻪِ
ُ ﻋﻠﻰ ﺍﻟﺤﻖ ﻭﺍﻟﻬﺪﻯ ﻛﻤﺎ ﺃﺧﺒَﺮ ﺑﻪ
ﺃﻟﻒ ﺩﺭﻫﻢ؛ ﻭﻭﻗﻔﻪ ﻔﺮﻩ ﺍﻟﺒﺌﺮ ،ﻭﺍﺷﺘﺮﺍﺅﻩ ﺇﻳﺎﻩ ﺑﻌﺸﺮﻳﻦ ِ ﻣﺤﻠﱠﻪ ﺑﻌﺸﺮﻳﻦ ﺃﻟﻔﺎَ .
ﻭﺣ ُ
َ
ﺍﻟﻨﺎﺱ ﻋﻠﻰ
َ ﻏﻴﺮ ﻣﻨﻘ ِﻄ ٍﻊ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﻤﺔ .ﻭﺟﻤ ُﻌﻪ ﻟﻠﻤﺴﻠﻤﻴﻦ ،ﻓﺜﻮﺍﺑﻬﻤﺎ ﻟﻪ ُ
ﺍﻟﻤﺼﺤﻒ .ﻭﺃﻣﺎ ﺁﺛﺎﺭﻩ ﺍﻟﻤﺤﻤﻮﺩﺓ ﻣﻦ ﻛﺜﺮﺓ ﺍﻹﻋﺘﺎﻕ ﺣﺘﻰ ﺟﺎء :ﺃﻥ ﺟﻤﻠ َﺔ ﻣﺎ
ﻭﻏﻴﺮﻩ ﻓﻼ ﺗﻨﺤﺼﺮ ﻓﻲ ُ ﺃﻋﺘ َﻘﻪ :ﺃﻟْﻔﺎ ِﻥ ﻭﺃﺭﺑ ُﻌﻤﺎﺋﺔ ﺗﻘﺮﻳﺒﺎ ،ﻭﻛﺜﺮ ُﺓ ﺍﻹﻧﻔﺎﻕ ﻣﻤﺎ ﻣﺮ
ُ
ﺍﻟﻤﻠﻚ ﺍﻟﻮﻫﺎﺏ. ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻓﺮﺿﻲ ﻋﻨﻪ
ﻭﻗﻴﻞ :ﺛﻤﺎﻥ ﻭﺛﻤﺎﻧﻮﻥ ،ﻭﻗﻴﻞ :ﺗﺴﻌﻮﻥ) .ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ: }{1
* .(124/12
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 210
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻫﻢ :ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ،ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ
ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺬﻛﻮﺭ ،ﻗﻴﻞ :ﺛﻤﺎﻥ ﺳﻨﻴﻦ ،ﻭﻗﻴﻞ :ﺳﺒﻊ ﺳﻨﻴﻦ ،ﻭﻗﻴﻞ :ﻋﺸﺮ ﺳﻨﻴﻦ.
ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﻠﻲ:
ﻮﺳﻰ(. ْﺖ ﻣِﻨ ﱢﻲ ﺑ ِ َﻤﻨْﺰِﻟ َ ِﺔ َﻫﺎ ُﺭ َ
ﻭﻥ ﻣ ِ ْﻦ ُﻣ َ )ﺃﻧ َ
}ﺛﻢ ﺍﻷﻓﻀﻞ ﺑَ ْﻌﺪ َُﻫﻢ{ ﺃﻱ :ﺑﻌﺪ ﺍﻟﺨﻠﻔﺎء ﺍﻟﺜﻼﺛﺔ :ﺃﺑﻮ ﺍﻟﺤﺴﻦ }ﻋﻠﻲ{ ÷ }ﺑﻦ
ﺃﺑﻲ ﻃﺎﻟﺐ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ{ ﺟﺪ ﺍﻟﻨﺒﻲ ،€ﻭﺃﻣﻪ :ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﺳﻴﺪ ﺑﻦ ﻫﺎﺷﻢ،
ﺷﻌﺮﺍﺕ ﺣﻮﺍﻟ َﻴﻪ ،ﺁ َﺩ َﻡ ﺷﺪﻳﺪ
ٌ ﺃﺳﻠﻤﺖ ﻭﻫﺎﺟﺮﺕ ،ﻛﺎﻥ ﺃﺻﻠ ََﻊ؛ ﻣﺎ ﻓﻲ ﺭﺃﺳﻪ ﺇﻻ
ﺼﺮ ﻣﻦ ﺍﻟﻄﻮﻝ ،ﻛﺜﻴﺮ ﺍﻟﺸﻌﺮ، ﻋﻈﻴﻤ ُﻬﻤﺎ ،ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻷﻗ ْ َ
َ ﺛﻘﻴﻞ ﺍﻟﻌﻴﻨﻴﻦ
َ ﺍﻷﺩﻣﺔ،
َ
ﺍﻟﺮﺃﺱ ﻭﺍﻟﻠﺤﻴﺔ }ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺬﻛﻮﺭ{ ِ ﻋﺮﻳﺾ ﺍﻟﻠﺤﻴﺔ ،ﺃﺑﻴﺾ
َ
ﻳﻮﻡ ﺃﺳﻠﻢ }ﺛﻤﺎ ِﻥ ﺳﻨﻴﻦ{ ﻭﻟﻌﻠﻪﻛﻤﺎ ﻣﺮ ﻣﻊ ﺑﻴﺎﻥ ﺻﺤﺔ ﺇﺳﻼﻣﻪ }ﻗﻴﻞ {:ﻛﺎﻥ ﻟﻪ َ
ﺳﺒﻊ ﺳﻨﻴﻦ ،ﻭﻗﻴﻞ :ﻋﺸﺮ ﺳﻨﻴﻦ{. ﺷﻲء ﻻﺧْ ﺘِﻼﻝ ﺍﻟﻨﻈﻢ }ﻭﻗﻴﻞُ :
ٌ ﺳ َﻘﻂ ﻣﻦ ﻫﻨﺎ
ﻭﻣﻦ ﻣﻨﺎﻗﺐ ﻋﻠﻲ :ﻣﺎ ﺭﻭﻱ }ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ{ -ﺃﺣ ِﺪ ﺍﻟﻌﺸﺮﺓ
ﺍﻟﻤﺒﺸﺮِﻳﻦ ﺑﺎﻟﺠﻨﺔ ﻛﻤﺎ ﻳﺄﺗﻲ } -ﻗﺎﻝ} :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ €ﻟﻌﻠﻲ - {{:ﻟ ّﻤﺎ ﺧﻠَ َﻔﻪ ﱠ
ﻓﻲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺗ َُﺨﻠﱢﻔُﻨﻲ ﻓﻲ ﺍﻟﻨﺴﺎء
ﻮﺳﻰ({{ ﻋﻠﻴﻬﻤﺎ ﻭﺍﻟﺼﺒﻴﺎﻥ؟! -ﻳﺎ ﻋﻠﻲ }})ﺃﻧ َْﺖ ﻣِﻨﱢﻲ ﺑ ِ َﻤﻨْﺰِﻟَﺔ ِ َﻫﺎ ُﺭﻭﻥَ ﻣ ِ ْﻦ ُﻣ َ
ﻮﻥ ﻣِﻨ ﱢﻲ ﺿﻰ ْ
ﺃﻥ ﺗ َ ُﻜ َ ﺍﻟﺴﻼﻡ }) َﻏﻴْ َﺮ ﺃﻧ ﱠ ُﻪ ﻻ ﻧَﺒ ِ ﱠﻲ ﺑ َ ْﻌ ِﺪﻱ({ ،1ﻭﻓﻲ ﺭﻭﺍﻳﺔَ :
)ﺃﻣﺎ ﺗ َ ْﺮ َ
ﻮﺳﻰ( ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﻛﺄﻧﻪ ﺍﻧﺘَ َﻘﺺ ﺗﺮﻛﻪ ﻭﺭﺍﺋﻪ ،ﻓﺸﺒ ﱠ َﻬﻪ ﺑ ِ َﻤﻨْﺰِﻟ َ ِﺔ َﻫﺎ ُﺭ َ
ﻭﻥ ﻣ ِ ْﻦ ُﻣ َ
ﺗﻮﺟﻬﻪِ ﺇﻟﻰ ﺍﻟﻄﻮﺭ؛ ﺇﺫ ﻗﺎﻝ ﻟﻪ :ﱫw v ﺑﻬﺎﺭﻭﻥ ﺣﻴﻦ ﺍﺳﺘﺨﻠ َ َﻔﻪ ﻣﻮﺳﻰ ﻋﻨﺪ ﱡ َ
y xﱪ ،ﻓﺘﺴﻠﱠﻰ ﺑﻪ ،ﻭﻛﻠﻤﺔ ﻣِﻦ ﻓﻲ ﺍﻟﻤﻮﺿﻌﻴﻦ ﺍﺑﺘﺪﺍﺋﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺗﺼﺎﻝ،
ﻓﺮﺍﺟﻊ )ﺣﺎﺷﻴﺔ ﺍﻟﻤﻄﻮﻝ( ﻓﻲ ﺃﻭﻝ ﺍﻟﻔﻦ ﺍﻷﻭﻝ .ﻭﻻ ﻳَﺨْ ﺘﻠ ِ َﺠ ﱠﻦ ﻓﻲ َﻭﻫﻤﻚ ﻣﻦ
ﺍﻷﺣﻖ ﺑﺎﻟﺨﻼﻓﺔ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ €ﻋﻠﻲ ؛ ﻷﻥ ﺍﻟ ِﺨﻼﻓ َﺔ ﱠ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ :ﺃﻥ
ﺍﻟﺨﺎﺻ َﺔ ﻻ ﺗَﺪﻝ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﻛﻤﺎ ﺻﺮﺣﻮﺍ ﺑﻪ ،ﻭﻟﻪ ﻭﺟﻮﻩ ﻣﺒﻴﱠﻨﺔ ﻓﻲ ﻣﺤﻠﻬﺎ.
ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻲ ﺗﺮﺟﻤﺔ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻣﻦ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ :ﻟﻢ }{1
ﻳﺘﺨﻠﻒ ﻋﻦ ﺍﻟﻤﺸﺎﻫﺪ ﺇﻻ ﺗﺒﻮﻙ ،ﻓﺈﻥ ﺍﻟﻨﺒﻲ €ﺧﻠﻔﻪ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﻋﻠﻰ ﻋﻴﺎﻟﻪ ،ﻭﻗﺎﻝ ﻟﻪ
ﺪﻱ«) .ﻣﻮﺍﻫﺐ* .(629/1 : ْﺖ ﻣِﻨ ﱢﻲ ﺑ ِ َﻤﻨْﺰِﻟَﺔِ َﻫﺎ ُﺭﻭ َﻥ ﻣ ِ ْﻦ ُﻣ َ
ﻮﺳﻰ ﺇﻻ ﺃﻧ ﱠ ُﻪ ﻻ ﻧَﺒ ِ ﱠﻲ ﺑ َ ْﻌ ِ ﻳﻮﻣﺌﺬ» :ﺃﻧ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
211
ﻋﻦ ﺳﻬﻞ ﺍﺑﻦ ﺳﻌﺪ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﻮﻡ ﺧﻴﺒﺮ:
ﺐ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ )ﻷ ْﻋ ِﻄﻴَ ﱠﻦ َﻫ ِﺬﻩ ِ ﺍﻟ ﱠﺮﺍﻳ َ َﺔ َﻏ ًﺪﺍ َﺭ ُﺟﻼ ﻳ َ ْﻔﺘَ ُﺢ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ َﻋﻠَﻰ ﻳ َ َﺪﻳْﻪِ ،ﻳ ُ ِﺤ ﱡَ
َﻭ َﺭ ُﺳﻮﻟ َ ُﻪَ ،ﻭﻳ ُ ِﺤﺒ ﱡ ُﻪ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ َﻭ َﺭ ُﺳﻮﻟ ُ ُﻪ( ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻏﺪﻭﺍ ﻋﻠﻰ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻛﻠﻬﻢ ﻳﺮﺟﻮﻥ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ،ﻓﻘﺎﻝ) :ﺃﻳْ َﻦ َﻋﻠ ِ ﱡﻲ ﺑْ ُﻦ ﺃﺑِﻲ
ﺐ؟( ﻗﺎﻟﻮﺍ :ﻫﻮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻳﺸﺘﻜﻲ ﻋﻴﻨﻴﻪ ،ﻗﺎﻝ.............: َﻃﺎﻟ ِ ٍ
ﻭﻣﺎ ﺭﻭﻱ }ﻋﻦ ﺳﻬﻞ{ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺨﺰﺭﺟﻲ ﺍﻟﻤﺪﻧﻲ -ﻛﺎﻥ ﺍﺳﻤﻪَ :ﺣ َﺰﻧًﺎ،
ﺁﺧﺮ َﻣﻦ ﻣﺎﺕ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،- 1ﻭﻗﻴﻞ: ﻼ ،ﻭﻫﻮ ِ ﻓﺴﻤﺎﻩ ﺍﻟﻨﺒﻲ َ :€ﺳ ْﻬ ً
ﻫﻮ ﺟﺎﺑﺮ }ﺍﺑﻦ ﺳﻌﺪ{ ﺍﻟﺴﺎﻋﺪﻱ}} :2ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻗﺎﻝ ﻳﻮ َﻡ ﺧَ ﻴﺒﺮ {{:ﺃﻱ:
ﺣﻴﻦ ﺑﺎﺷﺮ ﻟﻘﺘﺎﻝ ﺃﻫ ِﻞ ﺧﻴﺒﺮ ،ﻓﺈﻧﻪ €ﺧﺮﺝ ﻓﻲ ﺍﻟﻤﺤ ﱠﺮﻡ ﺳﻨﺔ ﺳﺒﻊ ،ﻭﻛﺎﻥ ﻣﻌﻪ
ﺑﻀﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ،ﻭﻗﺎﺗﻠَ ُﻬﻢ ﺤﺎﺻﺮِﻫﺎ َﺃﻟﻒ ﻭﺃﺭﺑ ُﻌﻤﺎﺋﺔ ﺭﺍ ِﺟ ٍﻞ ﻭﻣﺎﺋﺘﺎ ﻓﺎﺭﺱ ،ﻓﺄﻗﺎﻡ ﻳ ُ ِ ٌ
ﺃﺷ ﱠﺪ ﺍﻟﻘﺘﺎﻝ ،ﻓﺄﺭﺳﻞ َﻋﻠﻴًّﺎ ﻟﺒﻌﺾ ﺣﺼﻮﻧﻬﺎ ﻓﻔﺘﺢ ،ﻭﺃﺭﺳﻞ ﺃﺑﺎ ﺑﻜﺮ ﻟﺒﻌﺾ ﺁﺧﺮ
}})ﻷ ُ ْﻋ ِﻄﻴَ ﱠﻦ َﻫﺬِﻩ ِ ﺍﻟ ﱠﺮﺍﻳَ َﺔ
َ ﻓﺮﺟﻊ ﺑﻼ ﻓﺘﺢ ،ﻓﺄﺭﺳﻞ ﻋﻤﺮ ﻓﺮﺟﻊ ﺑﻼ ﻓﺘﺢ ،ﻓﻘﺎﻝ:
ﺤﺒﱡ ُﻪ ﺍﷲُ ﺐ ﺍﷲَ َﺗ َﻌﺎﻟَﻰ َﻭ َﺭ ُﺳﻮﻟَ ُﻪَ ،ﻭﻳُ ِ َﻏﺪًﺍ َﺭ ُﺟﻼ ﻳَ ْﻔﺘَ ُﺢ ﺍﷲُ َﺗ َﻌﺎﻟَﻰ َﻋ َﻠﻰ ﻳَ َﺪﻳْﻪِ ،ﻳُ ِ
ﺤ ﱡ
ﺍﻟﻨﺎﺱ
ُ ﺃﺻﺒَﺢﺍﻟﻨﺎﺱ ﻳَﺘﺤﺪﺛﻮﻥ ﻟﻴْﻠﺘَﻬﻢ ﺃﻳ ﱡ ُﻬﻢ ﻳ ُ ْﻌﻄﺎ َﻫﺎ }ﻓﻠﻤﺎ ْ ُ ﺎﺕ َﺗ َﻌﺎﻟَﻰ َﻭ َﺭ ُﺳﻮﻟُ ُﻪ({ ﻓَﺒَ َ
َﻏ َﺪ ْﻭﺍ{{ ﺃﻱ :ﺫﻫﺒﻮﺍ ﺑﺎﻟﻐﺪﺍﺓ }}ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ {{€ﻭﻫﻢ }} ُﻛ ﱡﻠ ُﻬﻢ ﻳَ ْﺮﺟﻮﻥ ﺃﻥ
ﻳُﻌﻄﻴﻬﺎ{{ -ﺑﺎﻟﺒﻨﺎء ﻟﻠﻤﺠﻬﻮﻝ ﺃﻭ ﻟﻠﻔﺎﻋﻞ ،ﻭﺍﻟﻤﻔﻌﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻣﺤﺬﻭﻑ؛ ﺃﻱ :ﻳُﻌﻄﻲ
ﺐ؟( ﻗﺎﻟﻮﺍ :ﻫﻮ ﻳﺎ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟ ِ ٍ ﺍﻟﻨﺒﻲ €ﺗﻠﻚ ﺍﻟﺮﺍﻳ َﺔ ﻟﻬﻢ }}ﻓﻘﺎﻝ) :ﺃﻳ ْ َﻦ َﻋ ﱡ
ﻠﻲ ُ ﱡ
ﺭﻣﺪ }}ﻗﺎﻝ{{ ﺭﺳﻮﻝ ﺍﷲ :€ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﻳَﺸْ ﺘﻜﻲ َﻋﻴْﻨَﻴﻪ{{ ﺃﻱ :ﺑﻬﻤﺎ ٌ
ﻣﺎﺕ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﻴﻦ ،ﻭﻗﺪ ﻗﻴﻞ :ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﺛﻤﺎﻧﻴﻦ .ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ :ﺳﻤﻊ ﻣﻦ ﺍﻟﻨﺒﻲ }{1
،€ﻭﻛﺎﻥ ﻟﻪ ﻳﻮﻡ ﻭﻓﺎﺓ ﺍﻟﻨﺒﻲ €ﺧﻤﺲ ﻋﺸﺮﺓ ﺳﻨﺔ .ﻭﺗﻮﻓﻲ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺳﻨﺔ ﺛﻤﺎﻥ ﻭﺛﻤﺎﻧﻴﻦ،
ﻭﻗﻴﻞ :ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﻴﻦ .ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻫﻮ ﺁﺧﺮ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ €
ﺑﺎﻟﻤﺪﻳﻨﺔ ﻟﻴﺲ ﻓﻴﻪ ﺧﻼﻑ .ﻭﻗﺎﻝ ﻏﻴﺮﻩ :ﺑﻞ ﻓﻴﻪ ﺧﻼﻑُ .ﺭﻭﻱ ﻟﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ €ﻣﺎﺋﺔ
ﺣﺪﻳﺚ ﻭﺛﻤﺎﻧﻴﺔ ﻭﺛﻤﺎﻧﻮﻥ ﺣﺪﻳﺜًﺎ ،ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻳﻦ ،ﻭﺍﻧﻔﺮﺩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺄﺣﺪ ﻋﺸﺮ.
ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺰﻫﺮﻱ ،ﻭﺃﺑﻮ ﺣﺎﺗﻢ ،ﻭﻏﻴﺮﻫﻤﺎ) .ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎء ﻭﺍﻟﻠﻐﺎﺕ* .(334/1 :
ﻫﻮ :ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ،ﻭﻗﻴﻞ :ﺃﺑﻮ ﻳﺤﻴﻰ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﺣﺎﺭﺛﺔ ﺑﻦ }{2
ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺨﺰﺭﺝ ﺑﻦ ﺳﺎﻋﺪﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺍﻟﺨﺰﺭﺝ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﺎﻋﺪﻱ ﺍﻟﻤﺪﻧﻲ) .ﺗﻬﺬﻳﺐ
ﺍﻷﺳﻤﺎء ﻭﺍﻟﻠﻐﺎﺕ* .(334/1 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 212
)ﻓَﺄ ْﺭ ِﺳﻠُﻮﺍ ﺇﻟ َﻴْﻪِ( ،ﻓﺄﺗﻲ ﺑﻪ ،ﻓﺒﺼﻖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﻋﻴﻨﻴﻪ
ﻓﺒﺮﺉ ﻛﺄﻥ ﻟﻢ ﻳﻜﻦ ﺑﻪ ﻭﺟﻊ ،ﻓﺄﻋﻄﺎﻩ ﺍﻟﺮﺍﻳﺔ ،ﻓﻘﺎﻝ ﻋﻠﻲ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺃﻗﺎﺗﻠﻬﻢ
ﺎﺣﺘِﻬِ ْﻢ ،ﺛ ُ ﱠﻢ ﺍ ْﺩ ُﻋ ُﻬ ْﻢ ﺣﺘﻰ ﻳﻜﻮﻧﻮﺍ ﻣﺜﻠﻨﺎ؟ ﻭﻗﺎﻝ) :ﺃﻧْ ُﻔ ْﺬ َﻋﻠَﻰ َﺭِ ْﺳﻠ ِ َ
ﻚ َﺣﺘ ﱠﻰ ﺗَﻨْﺰِ َﻝ ﺑ ِ َﺴ َ
ﺍﻹﺳﻼﻡِ(.ﺇﻟَﻰ ْ
ْﺖ ﻣِﻨ ﱢﻲ
ﻋﻦ ﺍﻟﺒﺮﺍء ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻌﻠﻲ) :ﺃﻧ َ
ﻚ(. َﻭﺃﻧَﺎ ﻣِﻨْ َ
ﺭﺳﻮﻝ ﺍﷲ {{€ﺭِﻳﻘﻪ ُ ﺇﻟﻲ }}ﻓﺄُﺗ ِ َﻲ ﺑﻪَ ،ﻓﺒَ َﺼﻖَ ﺳﻠُﻮﺍ ﺇﻟَﻴْﻪ ِ({{ ﺭﺟﻼ ﻳﺪﻋﻮﻩ ﱠ }}) َﻓﺄ َ ْﺭ ِ
ﺍﻟﻤﺒﺎﺭﻙ }}ﻓﻲ َﻋﻴْﻨَﻴْﻪ{ ﻭﺩﻋﺎ ﻟﻪ } َﻓﺒَ َﺮﺉ{ َﺣﺘ ﱠﻰ }ﻛﺄﻥْ ﻟﻢ ﻳﻜﻦ ﺑﻪ َﻭ َﺟ ٌﻊ{{ -ﺑﻔﺘﺢ
ﺍﻟﺠﻴﻢ -ﺃﻱ :ﻣﺮﺽ }}ﻓﺄﻋﻄﺎﻩ ﺍﻟ ﱠﺮﺍﻳ َﺔ ،ﻓﻘﺎﻝ ﻋﻠﻲ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺃُﻗﺎﺗِﻠُﻬﻢ{{
ﻣﻌﻠﻮﻡ ﻣﻀﺎﺭﻉ ﻗﺎﺗﻞ ،ﺧﺒﺮ ﻋﻦ ﻓَ ْﻌﻠﻪِ ﺍﻟﺠﺎﺯﻡِ ﻋﻠﻴﻪ؛ ﻻ ﺍﺳﺘﻔﻬﺎﻡ }}ﺣﺘﻰ ﻳﻜﻮﻧﻮﺍ{{
ﺃﻱ :ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﺤﺼﻦ }}ﻣِﺜ َﻠﻨَﺎ{{ ﻓﻲ ﺍﻹﺳﻼﻡ؟ ﻓﺄﺟﺎﺏ ﺭﺳﻮﻝ ﺍﷲ }} €ﻭﻗﺎﻝ:
ﻚ({{ -ﺑﻜﺴﺮ ﺍﻟﺮﺍء ﻭﻓﺘﺤﻬﺎ -ﺃﻱ: )ﺍﻧ ْ ُﻔ ْﺬ({{ ﻛﺄﻧﺼﺮ ﺃﻱ :ﺍ ِ ْﻣﺾ }}) َﻋﻠَﻰ َﺭ ِ ْﺳﻠ ِ َ
ﺎﺣﺘِﻬ ِ ْﻢ({{ ﺃﻱ :ﺑﺄﺭﺿﻬﻢ ﻭﻗﺪﺍﻡ ﺩﻳﺎﺭﻫﻢ }})ﺣﺘﱠﻰ َﺗﻨْﺰ ِ َﻝ ﺑ ِ َﺴ َ َ َﺳﻴْﺮِﻙ ﺍﻟﻠﻴّ ِﻦ ﺍﻟﻤﺘﺄﻧ ﱢﻲ
ﺐ َﻋﻠﻴْﻬِ ْﻢ ﻣ ِ ْﻦ َﺣ ﱢﻖ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﻓِﻴﻪِ، ﻭﺃﺧﺒ ِ ْﺮ ُﻫ ْﻢ ﺑ ِ َﻤﺎ ﻳ َ ِﺠ ُ
ﺍﻹﺳﻼﻡ{ ْ }})ﺛُ ﱠﻢ ﺍ ْﺩ ُﻋ ُﻬ ْﻢ ﺇﻟَﻰ ْ
ُﻮﻥ ﻟ ََﻚ ُﺣ ْﻤ ُﺮ
ﺃﻥ ﻳَﻜ َﻚ ﻣ ِ ْﻦ ْ ﺍﺣ ًﺪﺍ َﺧﻴْ ٌﺮ ﻟ َ َ ﻼ َﻭ ِ ﻚ َﺭ ُﺟ ً ﻓ ََﻮﺍﷲ ِ ِﻷ ْﻥ ﻳ َ ْﻬ ِﺪ َﻱ ﺍﷲ ُ ﺗ َ َﻌﺎﻟ َﻰ ﺑ ِ َ
ﻋﻠﻲ َ ﻫ ْﺮ َﻭﻝ ﻫﺮﻭﻟﺔ ﺍﻟﻨ َﱠﻌ ِﻢ({ ،ﺃﻱ :ﻣﻦ ﺍﻟﺘﺼ ﱡﺪ ِﻕ ﺑﻜﺮﺍﺋﻢ ﺍﻟﻨﻌﻢ ،ﻭﻟﻤﺎ ﻏﺪﺍ ﱡ
ﺍﻟﺤﺼﻦ ،ﻓﻤﺎ ﺭﺟﻊ ﺣﺘﻰ ﻓﺘﺢ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﺘﻰ َﺭ َﻛﺾ َﺭﺍﻳَﺘُﻪ ﻓﻲ ﺻﺨﺮﺍﺕ ﺗﺤﺖ ِ
ﻋﻠﻴﻪ ،ﻭﻋﻨﺪ ﻗﺘﺎﻟﻪِ ﺿﺮﺑﻪ ﻳﻬﻮﺩﻱ ﻓﻄﺮﺡ ﺗ ُﺮﺳﻪ ﻣﻦ ﻳﺪﻳﻪ ،ﻓﺄﺧﺬ ﺑﺎﺑﺎ ﺗَﺘ ﱠﺮﺱ ﺑﻪ،
ﻭﺍﺳﺘﻤ ﱠﺮ ﻳﻘﺎﺗﻞ ﺣﺘﻰ ﻓﺘﺢ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﻣِﻦ ﻛِﺒَﺮ ﺫﻟﻚ ﺍﻟﺒﺎﺏ :ﺃﻥ ﺛﻤﺎﻧﻴﺔ ﺃﺭﺍﺩﻭﺍ
ﻭﺣﻤﻞ ﺃﻳﻀﺎ ﺑﺎﺏ ﺍﻟﺤﺼﻦ ﻋﻠﻰ ﻇﻬﺮﻩ ﺣﺘﻰ ﺻﻌِ َﺪ َ ﺃﻥ ﻳﻨﻘﻠﻮﻩ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ،
ﻓﺠ ﱡﺮﻭﻩ ﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻢ ﻳ َ ْﺤ ِﻤﻠْﻪ ﺇﻻ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ. ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﻓﻔﺘﺤﻮﻫﺎَ ،
ﻭﻣﺎ ﺭﻭﻱ }ﻋﻦ ﺍﻟﺒﺮﺍء ﺃﻧﻪ ﻗﺎﻝ} :ﺇﻥ ﺍﻟﻨﺒﻲ €ﻗﺎﻝ ﻟﻌﻠﻲ) :ﺃﻧ َْﺖ ﻣِﻨﱢﻲ َﻭﺃﻧ َﺎ
ﻚ({{ ﻛﻨﺎﻳﺔ ﻋﻦ ﺷﺪﺓ ﺍﻻﺗﺼﺎﻝ ﺑﻴﻨﻬﻤﺎ. ﻣِﻨْ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
213
ﻭﻣﻦ ﻓﻀﺎﺋﻠﻪ :ﺃﻧﻪ ﻗﺪ ﺗﺰﻭﺝ ﺳﻴﺪﺓ ﻧﺴﺎء ﺍﻟﻌﺎﻟﻤﻴﻦ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ
ﺑﻨﺖ ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻣﺤﻤﺪ ،ﻭﺃﻧﻪ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ:
)ﺃﻧَﺎ َﺩﺍ ُﺭ ﺍﻟْ ِﺤ ْﻜ َﻤ ِﺔ َﻭ َﻋﻠ ِ ﱞﻲ ﺑَﺎﺑ ُ َﻬﺎ(.
ﻭﺃﻧﻪ ﺃﺣﺮﺯ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻨﻔﺴﻪ ﺣﻴﻦ ﺍﺗﻔﻘﺖ ﻗﺮﻳﺶ
ﻋﻠﻰ ﻗﺘﻠﻪ....................................،
ﻭﻣﻨﺎﻗﺒﻪ ﻛﺜﻴﺮﺓ ﺷﻬﻴﺮﺓ ﺣﺘﻰ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ :ﻣﺎ ﺟﺎء ﻷﺣﺪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ
ﻣﺜ ُﻞ ﻣﺎ ﺟﺎء ﻟﻌﻠﻲ ÷ ،ﻭﺳﺒﺐ ﺫﻟﻚ :ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻃﻠﻊ ﻧﺒﻴﱠﻪ ﻋﻠﻰ ﻣﺎ ﻳﻜﻮﻥ
ﺑﻌﺪﻩ ﻣﻤﺎ ﺍﺑﺘُﻠﻲ ﺑﻪ ﻋﻠﻲ ،ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﻧ َ ْﺼ َﺢ ﺍﻷﻣﺔ ﺑﺈﺷﻬﺎﺭ ﺗﻠﻚ ﺍﻟﻔﻀﺎﺋ ِ ِﻞ
ﺍﻟﻤﺘﻤﺴ ِ
ﻚ ﺑﻪ. ﱢ ﻟﺘﺤﺼﻴﻞ ﻧﺠﺎﺓ
}ﻭ{ﻧﺎﻫﻴﻚ }ﻣﻦ ﻓﻀﺎﺋﻠﻪ :ﺃﻧﻪ ﻗﺪ ﺗﺰﻭﺝ ﺳﻴﺪ َﺓ ﻧﺴﺎء ﺍﻟﻌﺎﻟﻤﻴﻦ ﻓﺎﻃﻤﺔ{ ﺛﺒﱠﺘَﺖ
ﺑﻨﺖ ﺳﻴﺪ ﺍﻟﻤﺮﺳﻠﻴﻦ ﻟﻬﻦ ﻭﻟﻨﺴﺎء ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺑﻨﺼﻮﺹ ﺻﺮﻳﺤﺔ }َ ﺳﻴﺎﺩﺗﻬﺎ ّ
ﺗﻔﺼﻴﻞ ﺗﺰ ﱡﻭ ِﺟﻬﺎ ﻣﻊ ﺑﻌﺾ ﻓﻀﺎﺋﻠﻬﺎ؛ ﻓﺮﺍﺟﻌﻪ.1
ُ ﻣﺤﻤﺪ{ ،€ﻭﻣﺮ ﻓﻲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ
}ﻭﺃﻧﻪ ﺑﺤﺮ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ{ ﺃﻱ :ﺍﻟﺠﺎﻣﻊ ﻷﻧﻮﺍﻋﻬﺎ }ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ{
ﺕ ﺤ ْﻜ َﻤﺔ ِ َﻭ َﻋﻠ ِ ﱞﻲ ﺑَﺎﺑُ َﻬﺎ({ ﻭﻓﻲ ﺭﻭﺍﻳﺔ) :ﻓ ََﻤ ْﻦ ﺃ َ َﺭﺍ َﺩ ﺍﻟْﻌِ ْﻠ َﻢ ﻓَ ْﻠﻴَﺄ ْ ِ
)} :€ﺃﻧ َﺎ َﺩﺍ ُﺭ ﺍﻟْ ِ
ﺎﺏ( ،ﻭﻟﺬﺍ ﻗﺎﻟﻮﺍ :ﻟﻢ ﻳﻜﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻘﻮﻝَ :ﺳﻠﻮﻧﻲ ﺇﻻ ﻋﻠﻲ .ﻭﻗﺎﻝ: ﺍﻟْﺒَ َ
ﻓﻴﻢ ﻧﺰﻟﺖ؟ ﻭﺃﻳﻦ ﻧَﺰﻟﺖ؟ ﻭﻋﻠﻰ ﻣﻦ ﻧﺰﻟﺖ؟ ﻭﺍﷲ ﻣﺎ ﻧﺰﻟﺖ ﺁﻳﺔ ﺇﻻ ﻭﻗﺪ ﻋﻠﻤﺖ َ
ﺸﻒ ﺍﻟﻐِﻄﺎ ُء ﺇﻥ ﺭﺑﻲ ﻭﻫﺐ ﻟﻲ ﻗﻠﺒًﺎ ﻋﻘﻮﻻ ،ﻭﻟﺴﺎﻧًﺎ ﻧﺎﻃ ًﻘﺎ .ﻭﻣﻦ ﺛﻤﺔ ﻗﺎﻝ :ﻟﻮ ُﻛ َ
ﺍﺯﺩﺩﺕ ﻳﻘﻴﻨﺎ. ُ ﻣﺎ
}ﻭ{ﻧﺎﻫﻴﻚ ﺃﻳﻀﺎ ﻣﻨﻬﺎ} :ﺃﻧﻪ{ } ﺃﺣﺮﺯ ﺭﺳﻮﻝ ﺍﷲ €ﺑﻨﻔﺴﻪ ِ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(:
َﺣ َﺮ َﺯ ُﻩ َ -ﺣﻔِﻈَ ﻪ ﺃﻭ ﻫﻮ ﺇﺑﺪﺍﻝٌ ،ﻭﺍﻷﺻﻞَ :ﺣ َﺮ َﺳﻪَ ،
ﻭﺣ ﱠﺮ َﺯﻩ ﺗ َ ْﺤﺮﻳﺰﺍ :ﺑَﺎﻟ َﻎ ﻓﻲ
ﺼﻨَﺘْﻪ؛ ﺍﻧﺘﻬﻰ }ﺣﻴﻦ ﺍﺗﻔﻘﺖ ﻗﺮﻳﺶ ﻋﻠﻰ ﻗﺘﻠﻪ{ ِﺣ ْﻔﻈﻪِ ،ﻭﺃﺣﺮﺯﺕ ﻓ َْﺮ َﺟﻬﺎْ :
ﺃﺣ َ
ﻳﻌﻨﻲ :ﺃﻥ ﻗﺮﻳﺸﺎ ﻟ ﱠﻤﺎ ﺑﻠ َﻐ ُﻬﻢ ﺃﻥ ﺃ ْﻣﺮ ﺭﺳﻮﻝ ﺍﷲ €ﻗﺪ ﻇﻬﺮ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﺟﺘﻤﻌﻮﺍ ﻓﻲ
ﺇﻟﻰ :ﺻـ .70 }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 214
ﻓﺄﺧﺒﺮ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ) :ﻧ َ ْﻢ َﻋﻠَﻰ ﻓ ِ َﺮﺍ ِﺷﻲَ ،ﻭﺍﺗ ﱠ ِﺸ ْﺢ ﺑ ُ ْﺮﺩِﻱ
َﻫ َﺬﺍ ﺍﻷﺧْ َﻀﺮِ ،ﻓَﻨ َ ْﻢ ﻓِﻴﻪِ(.............................،
ﻭﺃﻇﻬﺮ ﻟﻬﻢ َ 2
ﺇﺑﻠﻴﺲ -ﻋﻠﻴﻪ ﺍﻟﻠﻌﻨﺔ -ﻓﻲ ﺻﻮﺭﺓ ﺭﺟﻞ ﻧﺠﺪﻱ ٌ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ،1ﻓﺠﺎﺋﻬﻢ
ﺃﻧﻔﻌﻬﺎ ﻟﻬﻢ ،ﻓﻘﻴﻞ: ﺃﻧﻪ ﻳﺮﻳﺪ ﻧ َ ْﺼ َﺤﻬﻢ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳ َ ْﻌﺮِﺿﻮﺍ ﻋﻠﻴﻪ ﺁﺭﺍﺋﻬﻢ ﻟﻴَﺨﺘﺎﺭ َ
ﻧ ُْﺤﺒ ِ ُﺴﻪ ،ﻓﻘﺎﻝ :ﻗﺪ ﻳَﻨﺘَﺰِﻉ ﻣﻨﻜﻢ ،ﻓﻘﻴﻞ :ﻧ ُﺨﺮﺟﻪ ،ﻓﻘﺎﻝ :ﻳﺄﺗﻴﻜﻢ ﺑﻤﺎ ﻻ ﻃﺎﻗ َﺔ
ﻟﻜﻢ ﺑﻪ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻬﻞ :ﺃُﺭﻯ ﺃﻥ ﺗﺄﺧﺬﻭﺍ ﻣﻦ ﻛﻞ ﻗﺒﻴﻠﺔ ﻏﻼﻣﺎ ﻗﻮﻳًّﺎ ،ﺛﻢ ﺗ ُﻌﻄﻮ ُﻫﻢ
ﺿﺮﺑ ًﺔ ،ﻓﻴَﺘﻔ ﱠﺮﻕ َﺩ ُﻣﻪ ﻓﻲ ﺍﻟﻘﺒﺎﺋﻞ ﻓﻠﻢ ﻳَﻘ ِﺪﺭ ﺃﻫﻠُﻪ ﻋﻠﻰ ﺣﺮﺏ ﻛﻞ َ ِﺷ ً
ﻔﺎﺭﺍ ﻓﻴَﻀﺮِﺑُﻪ ﱞ
ﻗﻮﻣﻬِﻢ ،ﻓﻴﺄﺧﺬﻭﺍ ﺩِﻳَﺘَﻪ ،ﻓﻘﺎﻝ ﺇﺑﻠﻴﺲ :ﷲ ﺗﻌﺎﻟﻰ ﺩﺭﻙ ،ﻫﺬﺍ ﻫﻮ ﺍﻟ ﱠﺮﺃﻱ ،ﻓﺎﺟﻤﻌﻮﺍ
ﻋﻠﻴﻪ }ﻓﺄﺧﺒﺮ ﺟﺒﺮﺍﺋﻴﻞ ﺍﻟﻨﺒﻲ €ﺑﺬﻟﻚ{ ﻭﻗﺎﻝ ﻟﻪ :ﻻ ﺗﺒِﺖ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻋﻠﻰ
ﻓﺮﺍﺷﻚ ﺍﻟﺘﻲ ﻛﻨﺖ ﺗﺒﻴﺖ ﻋﻠﻴﻪ ،ﻓﺎﺟﺘﻤﻌﻮﺍ ﻓﻲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺑﺒﺎﺑﻪ ﻳَﺮﺻﺪﻭﻧﻪ ﺣﺘﻰ
ﻳﻨﺎﻡ ﻓﻴَﺜﺒﻮﺍ ﻋﻠﻴﻪ }ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ €ﻟﻌﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ) :ﻧ َْﻢ َﻋﻠَﻰ ﻓ ِ َﺮﺍ ِﺷﻲ
ﺸ ْﺢ({ ﻣﻦ ﺍﻟﻮﺷﺎﺡ ﺃﻱ :ﺃﻟْﺒِﺲ })ﺑُ ْﺮﺩِﻱ َﻫ َﺬﺍ ﺍﻷﺧْ َﻀﺮ ِ({ ﻭ َﻏ ﱢﻂ ﺑﻪ ،ﻭﺍﻟﺒُﺮﺩ: َﻭﺍﺗﱠ ِ
ﺛﻮﺏ ُﻣ َﺨ ﱠﻄﻂ ،ﺟﻤﻌﻪ :ﺃﺑﺮﺍ ٌﺩ ،ﻭﺃﻛ ِﺴﻴَ ٌﺔ ﻳُﻠﺘَ َﺤﻒ ﺑﻬﺎ ،ﺍﻟﻮﺍﺣﺪ ُﺓ ﺑِﻬﺎءٍ؛ ﺑﺎﻟﻀﻢ ٌ -
)ﻗﺎﻣﻮﺱ( })ﻓﻨَ ْﻢ ﻓِﻴﻪ ِ({ ﺃﻱ :ﺍﻟﺒﺮﺩ )ﻓَﺈﻧ ﱠ ُﻪ ﻟ َْﻦ ﻳَﺨْ ﻠ ُ َ
ﺺ ﻟ ََﻚ َﺷ ْﻲ ٌء ﺗ ُﻜﺮِ ُﻫ ُﻪ ﻣِﻨْ ُﻬ ْﻢ(
ﻭﻫﻲ :ﺩﺍﺭ ﺑﻨﺎﻫﺎ ﻗﺼﻲ ﺑﻦ ﻛﻼﺏ ،ﻭﺟﻌﻞ ﺑﺎﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ﻟﻴﺠﺘﻤﻊ ﻓﻴﻬﺎ ﺍﻟﻌﺮﺏ ﻟﻠﻤﺸﺎﻭﺭﺓ. }{1
ﻳﺪﺧﻠﻦ ﻣﻌﻜﻢ ﻓﻲ ﺍﻟﻤﺸﺎﻭﺭﺓ ﺃﺣﺪ ﻣﻦ ﱠ ﺇﻧﻤﺎ ﻗﺎﻝ ﻟﻬﻢ :ﺇﻧﻲ ﻣﻦ ﺃﻫﻞ ﻧﺠﺪٍ؛ ﻷﻧﻬﻢ ﻗﺎﻟﻮﺍ :ﻻ }{2
ﺃﻫﻞ ﺗِﻬﺎﻣﺔ؛ ﻷﻥ ﻫﻮﺍﻫﻢ ﻣﻊ ﻣﺤﻤﺪ ،ﻓﻠﺬﻟﻚ ﺗﻤﺜّﻞ ﻟﻬﻢ ﻓﻲ ﺻﻮﺭﺓ ﺷﻴﺦ ﻧﺠﺪﻱ ،ﻭﻓﻲ ﺑﻨﻴﺎﻥ
ﺍﻟﻜﻌﺒﺔ ﺃﻧﻪ ﺗﻤﺜﻞ ﻓﻲ ﺻﻮﺭﺓ ﺷﻴﺦ ﻧﺠﺪﻱ ﺃﻳﻀﺎ؛ ﺣﻴﻦ ﺣﻜﻤﻮﺍ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ ﺃﻣﺮ ﺍﻟﺮﻛﻦ
َﻣﻦ ﻳﺮﻓﻌﻪ ،ﻓﺼﺎﺡ ﺍﻟﺸﻴﺦ ﺍﻟﻨﺠﺪﻱ :ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ :ﺃﻗﺪ ﺭﺿﻴﺘﻢ ﺃﻥ ﻳﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﺩﻭﻥ
ﺃﺷﺮﺍﻓﻜﻢ ﻭﺫﻭﻱ ﺃﺳﻨﺎﻧﻜﻢ؟ ﻓﺈﻥ ﺻﺢ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻓﻠﻤﻌﻨﻰ ﺁﺧﺮ ﺗﻤﺜﻞ ﻧﺠﺪﻳﺎ ،ﻭﺫﻟﻚ :ﺃﻥ
ﺍﷲ €ﺣﻴﻦ ﻗﻴﻞ ﻟﻪ :ﻭﻓﻲ ﻧﺠﺪﻧﺎ ﻳﺎ ﺭﺳﻮﻝ ﻧﺠﺪﺍ ﻣﻨﻬﺎ ﻳﻄﻠﻊ ﻗﺮﻥ ﺍﻟﺸﻴﻄﺎﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ّ
ﺍﻟﺸﻴْﻄَﺎﻥ( ،ﻓﻠﻢ ﻳﺒﺎﺭﻙ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻚ ﺍﻟﺰﱠﻻﺯِ ُﻝ َﻭﺍﻟْﻔِﺘ َ ُﻦَ ،ﻭﻣِﻨ ْ َﻬﺎ ﻳ َ ْﻄﻠُ ُﻊ ﻗ َْﺮ ُﻥ ﱠ ﺍﷲ؟ ﻗﺎﻝُ ) :ﻫﻨَﺎﻟ ِ َ
ﺑﺎﺭﻙ ﻋﻠﻰ ﺍﻟﻴﻤﻦ ﻭﺍﻟﺸﺎﻡ ﻭﻏﻴﺮﻫﺎ ،ﻭﺣﺪﻳﺜﻪ ﺍﻵﺧﺮ :ﺃﻧﻪ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺸﺮﻕ ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﺍﻟْﻔِﺘْﻨ َ َﺔ
َﺎﻥ( ،ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻧﻪ ﺣﻴﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺸﻴْﻄ ِ ﺚ ﻳ َ ْﻄﻠ ُ ُﻊ ﻗ َْﺮ ُﻥ ﱠ َﻫﺎ ُﻫﻨَﺎ ﻣ ِ ْﻦ َﺣﻴْ ُ
ﻭﻭﻗﻒ ﻋﻨﺪ ﺑﺎﺏ ﻋﺎﺋﺸﺔ ﻭﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺸﺮﻕ ﻓﻘﺎﻟﻪ ،ﻭﻓﻲ ﻭﻗﻮﻓﻪ ﻋﻨﺪ ﺑﺎﺏ ﻋﺎﺋﺸﺔ ﻧﺎﻇﺮﺍ ﺇﻟﻰ
ﺍﻟﻤﺸﺮﻕ ﻳﺤﺬﺭ ﻣﻦ ﺍﻟﻔﺘﻦ ،ﻭﻓﻜﺮ ﻓﻲ ﺧﺮﻭﺟﻬﺎ ﺇﻟﻰ ﺍﻟﻤﺸﺮﻕ ﻋﻨﺪ ﻭﻗﻮﻉ ﺍﻟﻔﺘﻨﺔ ﺗﻔﻬﻢ ﻣﻦ
ﺐ ﺍﻟ ْ ُﺤ َﺠﺮِ(؛ ﺣ َ ﺍﻹﺷﺎﺭﺓ ﻭﺍﺿﻤﻢ ﺇﻟﻰ ﻫﺬﺍ ﻗﻮﻟﻪ ﺣﻴﻦ ﺫﻛﺮ ﻧﺰﻭﻝ ﺍﻟﻔِﺘَﻦ) :ﺃَﻳْﻘ ِ ُﻈﻮﺍ َ
ﺻ َﻮﺍ ِ
ﻭﺍﷲ ﺃﻋﻠﻢ) .ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ* .(307-306/2 :
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
215
ﻭﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺃﺧﺬ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ
ﻓﻼ ﻳﺮﻭﻧﻪ.
}ﻭﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ €ﻭﻗﺪ ﺃﺧﺬ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻓﻼ ﻳَﺮﻭﻧ َﻪ{ ﻭﻳﺮﻭﻱ:
ﺇﺑﻠﻴﺲ ﻣﺪ َﺓ ُﻋﻤﺮﻩ ِ ﺇﻻ ﺗﻠﻚ ﺍﻟﻠﻴﻠ ِﺔ؛ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﻧﺜَﺮ
ُ ﺃﻧﻬﻢ ﻛﻠﻬﻢ ﻧﺎﻣﻮﺍ ،ﻭﻟﻢ ﻳﻨﻢ
ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﻛﻠﱢﻬﻢ ﺗﺮﺍﺑﺎ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﻭﻫﻮ ﻳﺘﻠﻮ :ﱫ<ﱪ ﺇﻟﻰ ﱫt sﱪ ،1ﺛﻢ
ﺁﺕ ﻣﻤﻦ ﻟﻢ ﻳﻜﻦ ﻣﻌﻬﻢ ﻓﻘﺎﻝ :ﻣﺎ ﺗ َ ِ
ﻨﺘﻈﺮﻭﻥ ﻫﺎﻫﻨﺎ؟ ﺍﻧﺼﺮﻑ ﺣﻴﺚ ﺃﺭﺍﺩ ،ﻓﺄﺗﺎﻫﻢ ٍ
ﻣﺤﻤﺪ ﻋﻠﻴﻜﻢ ،ﺛﻢ
ٌ ﺧﺮﺝ
ﻗﺎﻟﻮﺍ :ﻣﺤﻤﺪﺍ ،ﻗﺎﻝ :ﻗﺪ َﺧﻴﱠﺒﻜُﻢ ﺍﷲ ﺗﻌﺎﻟﻰ؛ ﻗﺪ ﻭﺍﷲ َ
ﻭﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﺗﺮﺍﺑﺎ ،ﻓﻮﺿﻊ ﻛﻞﱞ ﻳ َﺪﻩ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﺈﺫﺍ ﻣﺎ ﺗَﺮﻙ ﻣﻨﻜﻢ ﺭﺟﻼ ﺇﻻ َ
ﻋﻠﻴﻪ ﺗﺮﺍﺏ ،ﻭﺻﺢ :ﺃﻧﻪ ﻣﺎ ﺃﺻﺎﺏ ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﺗﺮﺍﺑﺎ ﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ ،ﻭﻓﻲ ﻫﺬﺍ
ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ` d c b aﱪ ﺍﻵﻳﺔ ،2ﻭﻓﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﻋﻠﻲ :
ﻭﺑﺎﻟﺤ َﺠﺮ ِ
َ ﺖ ﺍﻟ َﻌﺘِﻴ ِﻖ
ﺎﻑ ﺑﺎﻟﺒَﻴْ ِ
ﻭ َﻣ ْﻦ َﻃ َ ﺴﻲ ﺧَ ﻴْ َﺮ َﻣ ْﻦ َﻭ ِﻃ َﺊ ﺍﻟﺜﱠ َﺮﻯ
ﺖ ﺑﻨَ ْﻔ ِ
َﻭ َﻗﻴْ ُ
َﻓﻨَ ﱠﺠﺎ ُﻩ ُﺫﻭ ﱠ
ﺍﻟﻄ ْﻮ ِﻝ ﺍﻹﻟَ ُﻪ ﻣ ِ َﻦ ﺍﻟ َﻤ ْﻜﺮ ِ ﺎﻑ ﺃﻥْ ﻳَ ْﻤ ُﻜ ُﺮ ﻭﺍ ﺑِﻪ ِ َﺭ ُﺳ ُ
ﻮﻝ ﺇﻟﻪ ٍ ﺧَ َ
ﻗﻂ ،ﻭﻣﻦ ﺛﻤﺔ ﻳﻘﺎﻝ ﻓﻴﻪ: ﻭﺣﺴﺒﻚ ﺃﻳﻀﺎ ﻣﻦ ﻣﻨﺎﻗﺒﻪ :ﺃﻧﻪ ﻟﻢ ﻳ َ ْﻌﺒﺪ ﻭﺛﻨﺎ ﱡ
َﻛ ﱠﺮ َﻡ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ َﻭ ْﺟ َﻬ ُﻪ ،ﻭﺃﻟ ِﺤ َﻖ ﺑﻪ :ﺍﻟﺼﺪﻳﻖ؛ ﻟﻤﺎ ﺃﻧﻪ ﻟﻢ ﻳﻌﺒﺪ ﺻﻨﻤﺎ .ﻭﺃﻧﻪ ُﺭ ﱠﺩ
ﻭﺍﻟﻮﺣﻲ
ُ ﻭﺭﺃﺱ ﺭﺳﻮﻝ ﺍﷲ €ﻓﻲ ﺣﺠﺮﻩ ﺍﻟﻌﺼﺮ ﻟ ﱠﻤﺎ َﻏ َﺮﺑﺖ َ
َ ﻟﻴﺼﻠﻲ
َ ﺍﻟﺸﻤﺲ ﻟﻪ
ﻳَﻨﺰﻝ ﻋﻠﻴﻪ .ﻭﺇﻧﻪ ﺗﻘ ﱠﺪﻡ ﺇﺳﻼ ُﻣﻪ ﺣﺘﻰ ﺭﻭﻱ :ﺃﻧﻪ ﺑﻌِﺚ ﺭﺳﻮﻝ ﺍﷲ €ﻳﻮﻡ ﺍﻹﺛﻨﻴﻦ
ﻭﺃﺳﻠﻢ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎء ﻛﻤﺎ ﻣﺮ .ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻟ ﱠﻤﺎ ﺃﺧﻰ ﺑﻴﻦ ﺃﺻﺤﺎﺑﻪ ﺃﺧﻰ ﺑﻴﻨﻪ
ْﺖ ﺃ ِﺧﻲ ﻓِﻲ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﻭﺍﻵ ِﺧ َﺮﺓ ِ( ،ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ
ﻭﺑﻴﻦ ﻋﻠﻲ ÷ ﺑﻘﻮﻟﻪ) :ﺃﻧ َ
ﻄﻤﻊ ﻟﺤﺼﺮﻩ ﻛﻤﺎ ﺑﻴﱠﻨﻪ ﺃﻫﻞ ﺳﻴﺮﻩ .ﻭﺃﻋﻠﻰ ﻣﻦ ﺫﻟﻚ ﻛﻠﱢﻪ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ َﻣ َ
:ﺃﻧﻪ ﻧ ُﺰﻟﺖ ﻓﻲ ﻋﻠﻲ ﺛﻼﺛُﻤﺎﺋﺔ ﺁﻳﺔ .ﻭﺷﺠﺎﻋﺘُﻪ ،ﻭﻋﻠﻤﻪ ،ﻭﻛﺮﻣﻪ ،ﻭﺣﻠﻤﻪ،
ﻭﺃﺧﻼﻗﻪ ﺍﻟﺤﺴﻨ ُﺔ ،ﻭﺷﻴَﻤﻪ ﺍﻟﻤﺮﺿﻴﺔ ﻣﻌﺮﻭﻓ ٌﺔ ﻟﻤﻦ ﺭﺍﻣﻬﺎ؛ ﻣﺸﻬﻮﺭﺓ ﻟﻤﻦ ﺣﺎﻣﻬﺎ.
ﺳﻮﺭﺓ ﻳﺲ :ﺍﻵﻳﺎﺕ .9-1 }{1
ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ :ﺍﻵﻳﺔ .30 }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 216
ﻭﻫﻮ :ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺮﺍﺑﻊ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ،ﻭﻣﺪﺓ ﺧﻼﻓﺘﻪ :ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻭﺗﺴﻌﺔ ﺃﺷﻬﺮ.
ﻭﺍﺳﺘﺸﻬﺪ ﻣﻦ ﻃﻌﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﻠﺠﻢ ﺍﻟﻤﺮﺍﺩﻱ ﺑﺎﻟﻜﻮﻓﺔ ﺻﺒﻴﺤﺔ ﺍﻟﺠﻤﻌﺔ،
ﺍﻷﻣﺮ ﻓﻲ
ُ ﺍﻧﺤﺼﺮ
}ﻭﻫﻮ :ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺮﺍﺑﻊ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ{ ﻷﻧﻪ ﻛﺎﻥ ﻗﺪ َ
ﺛﺒﺘﺖ ﺧﻼﻓﺘﻪ
ْ ﻋﻠﻲ ،ﻭﻗﺪ
ﱟ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ،ﻓﺒﻌﺪ ﻭﻓﺎﺓ ﻋﺜﻤﺎﻥ ﻻ ﻳَﺘﺠﺎﻭﺯ ﻋﻦ َ
ﺑﺈﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﺤﻞ ﻭﺍﻟﻌﻘﺪ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ }ﻭﻣﺪﺓ
ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻭﺗﺴﻌ ُﺔ ﺃﺷﻬﺮ{ ﻭﺛﻤﺎﻧﻴ ُﺔ ﺃﻳﺎﻡ ،ﻭﻗﺎﻝ ﺍﻟﺠﻼﻝ ﺍﻟﺪﻭﺍﻧﻲ:1
ُ ﺧﻼﻓﺘﻪ:
ﺳﺖ ﺳﻨﻴﻦ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ﱡ
}ﻭﺍﺳﺘﺸﻬِﺪ{ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺜﻼﺛﻴﻦ ﻣﻦ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ،€ﻓﺘ ﱠﻢ ﻧِﺼﺎﺏ
ﻴﺮ ﻣ ْﻠﻜًﺎ
ﺼ ُ ﺍﻟﺨﻼﻓﺔ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :€ﺍﻟ ِﺨﻼﻓَ ُﺔ ﺑ َ ْﻌ ِﺪﻱ ﺛ َﻼﺛ ُ َ
ﻮﻥ َﺳﻨ َ ًﺔ ﺛ ُ ﱠﻢ ﻳ َ ِ
ﻮﺿﺎ( ،ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﺜﻼﺛﻴﻦ ﺇﻧﻤﺎ ﻳﺘﻢ ﺑﺨﻼﻓﺔ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ َﻋ ُﻀ ً
ﺳﺘﺔ ﺃﺷﻬﺮ ﺑﻌﺪ ﻭﻓﺎﺓ ﻋﻠﻲ ÷ ،ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟ ِﺨﻼﻓﺔ ﻓﻲ ﺍﻟﺤﺪﻳﺚ :ﺍﻟﻜﺎﻣﻠ ُﺔ ،ﻓﻼ ﻳﻨﺎﻓﻲ
ﻦ{ ﺃﻱ :ﺿﺮﺏ }ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ{ ﺍﻟﻠﻌﻴﻦ ْ
)ﺃﺷ َﻘﻰ ﺗﺴﻤﻴ ُﺔ َﻣﻦ ﺑﻌ َﺪﻫﻢ ﺧﻠﻴﻔ ًﺔ }ﻣِﻦ ﻃﻌ ِ
ﺻﺎﻟِﺢ } 2(ﺑﻦ ﻣﻠﺠﻢ ﺍﻟﻤﺮﺍﺩﻱ{ ﻴﻦ َﻋﺎﻗ ِ ُﺮ ﻧَﺎﻗَ ِﺔ َﻳﻦ ،ﻛ ََﻤﺎ ﺃ َ ﱠﻥ ﺃ َ ْﺷ َﻘﻰ ﺍﻷ ﱠﻭﻟ ِ َ
ﺍﻵ ِﺧﺮِ َ
ﻭ ُﻣﺮﺍﺩ :ﺃﺑﻮ ﻗﺒﻴﻠ ٍﺔ ﻣﻦ ﺍﻟﻴﻤﻦ ،ﺑﺴﻴﻒ ﻣﺴﻤﻮﻡ ﻓﻲ ﺟﺒﻬﺘﻪِ ،ﻓﺄ ْﻭﺻﻠَ ُﻪ ﺩﻣﺎ َﻏﻪ ﻓﻤﺎﺕ
ﺷﻬﻴﺪﺍ }ﺑﺎﻟﻜﻮﻓﺔ ﺻﺒﻴﺤﺔ ﺍﻟﺠﻤﻌﺔ{ ﺃﻱ :ﻟﻤﺎ َﺧ َﺮﺝ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ﻟﺼﻼﺓ ﺍﻟﺼﺒﺢ،3
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﺃﺳﻌﺪ ﺍﻟﺼﺪﻳﻘﻲ ﺍﻟﺪﻭﺍﻧﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ،ﻓﻘﻴﻪ ،ﻗﺎﺽ ،ﻣﺘﻜﻠﻢ، }{1
ﺑﺎﺣﺚ ،ﺣﻜﻴﻢ ،ﻣﻨﻄﻘﻲ ،ﻣﻔﺴﺮ ،ﻣﺸﺎﺭﻙ ﻓﻲ ﻋﻠﻮﻡ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﺗﻌﺮﻳﻒ ﺍﻟﻌﻠﻢ(،
)ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ() ،ﺃﻧﻤﻮﺫﺝ ﺍﻟﻌﻠﻮﻡ( .ﻭﻟﺪ ﺳﻨﺔ 830ﻫـ ﻓﻲ ﺩﻭﺍﻥ }ﻣﻦ ﺑﻼﺩ
ﻛﺎﺯﺭﻭﻥ{ ،ﻭﺳﻜﻦ ﺷﻴﺮﺍﺯ ،ﻭﻭﻟﻲ ﻗﻀﺎء ﻓﺎﺭﺱ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 918ﻫـ ﻓﻲ ﺩﻭﺍﻥ.
ﻗﻠﺖَ :ﻋﺎﻗ ِ ُﺮ ﺍﻟﻨ ﱠﺎﻗَﺔ ،ﻗﺎﻝ:
ِ ُ ﻴﻦ؟()ﻣ ْﻦ ﺃﺷْ َﻘﻰ ﺍﻷ ﱠﻭﻟ ِ َﻗﺎﻝ ﻋﻠﻲ :ﻗﺎﻝ ﻟﻲ ﺭﺳﻮﻝ ﺍﷲ َ :€ }{2
ِ ﱠ ِ
ﻗﻠﺖ :ﻻ ﻋﻠْ َﻢ ﻟﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻗﺎﻝ) :ﺍﻟﺬﻱ ﻳﻦ؟( ُ ِ
ﺍﻵﺧﺮِ َ ﺖ( ،ﻗﺎﻝ) :ﻓ ََﻤ ْﻦ ْ
ﺃﺷ َﻘﻰ )ﺻ َﺪﻗْ ََ
ِ
ﻚ َﻋﻠ َﻰ َﻫﺬَﺍ( -ﻭﺃﺷﺎﺭ ﺑﻴﺪﻩ ﺇﻟﻰ ﻳَﺎﻓُﻮﺧﻪ .ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﻭﺩﺩﺕ ﺃﻧﻪ ﻗﺪ ﺍﻧﺒﻌﺚ ﺃﺷﻘﺎﻛﻢ ﻳ َ ْﻀﺮِﺑ ُ َ
ﻓﺨﻀﺐ ﻫﺬﻩ ﻣﻦ ﻫﺬﻩ؛ ﻳﻌﻨﻲ ﻟﺤﻴﺘﻪ ﻣﻦ ﺩﻡ ﺭﺃﺳﻪ) .ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ* .(127-126/4 :
ﺳﺤﺮﺍ ﻭﻗﺎﻝ ﻟﻠﺤﺴﻦ :ﺇﻧﻪ ﺭﺃﻯ ﺍﻟﻨﺒﻲ €ﺍﻟﻠﻴﻠﺔ ،ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﻣﺎ ﻟﻘﻲ، ً ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻴﻘﻆ }{3
ﺷﺮﺍ ﻣﻨﻪ ،ﻭﺃﻛﺜﺮ ﻓﻲ ً ﻳﺒﺪﻟﻮﻥ ﻭﺃﻧﻬﻢ ﻣﻨﻬﻢ، ﺍ ﺧﻴﺮ
ً ﻳﺒﺪﻝ ﺃﻧﻪ ﻓﺪﻋﺎ ( ﻢِ
ﻓﻘﺎﻝ ﻟﻪ) :ﺍ ْﺩ ُ َ ْ ْ
ﻬَﻴ ﻠﻋ ﻉ
ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﻫﻮ ﻳﻘﻮﻝ :ﻭﺍﷲ ﻣﺎ ﻛﺬﺑﺖ ﻭﻻ ﻛﺬﺑﺖ ،ﻭﺇﻧﻬﺎ
ﻟﻠﻴﻠﺔ ﺍﻟﺘﻲ ﻭﻋﺪﺕ) .ﻣﻨﺢ :ﺻـ * .(509
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
217
ﻟﺴﺒﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﺳﻨﺔ ﺃﺭﺑﻌﻴﻦ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﻣﺎﺕ ﺑﻌﺪ
ﺛﻼﺙ ﻟﻴﺎﻝ ﻣﻦ ﺿﺮﺑﺘﻪ ،ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ :ﺩﻓﻦ ﻟﻴﻼ ﻭﺃﺧﻔﻲ ﻗﺒﺮﻩ.
ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ :ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ،ﻭﺳﻦ ﺃﺑﻲ ﺑﻜﺮ ﻛﺬﻟﻚ ،ﻭﻋﻤﺮ ﻛﺬﻟﻚ،
ﻭﻋﺎﺋﺸﺔ ﻛﺬﻟﻚ ،ﻭﺳﻴﺪ ﺍﻟﺜﻘﻠﻴﻦ ﺍﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺬﻟﻚ.....
ﻭﻛﺎﻥ ﻳُﻜﺜِﺮ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ 1ﻣﻦ ﺍﻟﺨﺮﻭﺝ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﻳﻘﻮﻝ :ﺇﻧﻬﺎ ﺍﻟﺘﻲ ُﻭﻋﺪﺕ
ﻔﻄﺮ ﻓﻴﻪ ﻟﻴﻠﺔ ﻋﻨﺪﻟﻪ }ﻟﺴﺒﻊ ﻋﺸﺮﺓ ﻟﻴﻠ ًﺔ ﺧﻠﺖ{ ﺃﻱ :ﻣﻀﺖ }ﻣﻦ ﺭﻣﻀﺎﻥ{ ﻭﻛﺎﻥ ﻳ ُ ِ
ِ
ﺛﻼﺙ ﺍﻟﺤﺴﻦ ﻭﻟﻴﻠ ًﺔ ﻋﻨﺪ ﺍﻟﺤﺴﻴﻦ ﻭﻟﻴﻠﺔ ﻋﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ،ﻭﻻ ﻳَﺰﻳﺪ 2ﻋﻠﻰ
ﺧﻤﻴﺺ }ﺳﻨ َﺔ ﺃﺭﺑﻌﻴﻦ ﻣﻦ ﺍﻟﻬﺠﺮﺓ، ٌ ﺐ ﺃﻥ ﺃﻟﻘﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺃﻧﺎ
ﺃﺣ ﱡﻟُﻘَ ٍﻢ ﻭﻳﻘﻮﻝِ :
ﺍﻷﺣﺪ ،ﻭﺻﻠﻰ ﺛﻼﺙ ﻟﻴﺎ ٍﻝ ﻣِﻦ ﺿﺮﺑﺘﻪ{ ﻭﺍﻟﻤﺸﻬﻮﺭ :ﺃﻧﻪ ﻣﺎﺕ ﻟﻴﻠﺔ َ ِ ﻭﻣﺎﺕ ﺑﻌﺪ
ﺍﻟﺤﺴﻦ ﻭﻛﺒّﺮ ﻋﻠﻴﻪ ﺳﺒﻌﺎ }ﻭﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺃﺑﻮ ﻧُ َﻌﻴْﻢُ :ﺩﻓﻦ ﻟﻴﻼ ﻭﺃﺧﻔ ِ َﻲ ﻗﺒﺮﻩ{
ُ ﻋﻠﻴﻪ
ﺑﺪﺍﺭ ﺍﻹﻣﺎﺭﺓ ﺑﺎﻟﻜﻮﻓﺔ ﺃﻭ ﺑﺎﻟﻘﺮﻯ ﻣﻮﺿﻊ ﻳُﺰﺍﺭ ﺍﻵﻥ ﺃﻭ ﺑﻴﻦ ﻣﻨﺰِﻟﻪ ﻭﺍﻟﺠﺎﻣﻊ ﺍﻷﻋﻈﻢ،
ﺃﻗﻮﺍﻝ ،ﺃﻱ :ﻟﺌﻼ ﺗﻨﺒﺸﻪ ﺍﻟﺨﻮﺍﺭﺝ .ﻭﻗﺎﻝ ﺷﺮﻳﻚ :ﻧﻘﻠ َﻪ ﺍﺑﻨُﻪ ﺍﻟﺤﺴﻦ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ.
ﺍﻟﻨﻔﺲ
ُ ﻓﺤﺒﺲ ﻭﺃﺗﻲ ﺑﻪ ﺇﻟﻰ ﻋﻠﻲ ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻗﺎﻝ: ﻭﺃﻣﺎ ﺍﻟﻠﻌﻴﻦ ﺍﺑﻦ ﻣﻠﺠﻢُ :
ﺖ ﺭﺃﻳﺖ ﻓﻴﻪ ﺭﺃﻳﻲ ،ﻓﺄﻣﺴﻚ ﻣﺖ ﻓﺎﻗﺘﻠﻮﻩ ﻛﻤﺎ ﻗﺘﻠﻨﻲ ،ﻭﺇﻥ ﺳﻠ ِ ْﻤ ُ ﺑﺎﻟﻨﻔﺲ ،ﺇﺫﺍ ﱡ
ﻭﺃﺣﺮﻗﻮﻩ ﺑﺎﻟﻨﺎﺭ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ.3
َ ﻭﺃﻭﺛﻖ ،ﺛﻢ ﻗُﻄﻌﺖ ﺃﻃﺮﺍﻓﻪ ﻭﺟﻌﻞ ﻓﻲ ﻗَ ْﻮ َ
ﺻ َﺮﺓ
ﻏﻴﺮ ﺫﻟﻚ
ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨﺔ{ ﻭﻗﻴﻞُ :ٌ }ﻭ{ﻛﺎﻥ }ﻟﻪ{ ﺣﻴﻦ ﻣﺎﺕ }ﻣﻦ ﺍﻟﻌﻤﺮ:
ﺳ ﱡﻦ ﺃﺑﻲ ﺑﻜﺮ ﻛﺬﻟﻚ ،ﻭﻋﻤﺮ ﻛﺬﻟﻚ ،ﻭﻋﺎﺋﺸﺔ ﻛﺬﻟﻚ ،ﻭﺳﻴﺪ ﺍﻟﺜﻘﻠﻴﻦ{ ﻣﺤﻤﺪ }ﻭ ِ
}ﺍﻟﻤﺼﻄﻔﻰ €ﻛﺬﻟﻚ{ ﻛﻤﺎ ﺗﻘﺪﻡ ﻛﻞ ﺫﻟﻚ.
* ﺃﻱ :ﺍﻟﻠﻴﻠﺔ ﺍﻟﺘﻲ ﺿﺮﺏ ﺻﺒﻴﺤﺘﻬﺎ) .ﺇﻧﺴﺎﻥ.(176/2 : }{1
ﺃﻱ :ﻓﻲ ﺃﻛﻠﻪ* . }{2
ﺫﻛﺮ ﺑﻌﻀﻬﻢ ﻋﻦ ﺍﻟﻤﺒﺮﺩ :ﻗﺎﻝ ﺍﺑﻦ ﻣﻠﺠﻢ ﻟﻌﻠﻲ :ﺇﻧﻲ ﺍﺷﺘﺮﻳﺖ ﺳﻴﻔﻲ ﻫﺬﺍ ﺑﺄﻟﻒ ،ﻭﺳﻤﻤﺘﻪ }{3
ﺑﺄﻟﻒ ،ﻭﺳﺄﻟﺖ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻘﺘﻞ ﺑﻪ ﺷﺮ ﺧﻠﻘﻪ ،ﻓﻘﺎﻝ ﻋﻠﻲ :ﻗﺪ ﺃﺟﺎﺏ ﺍﷲ ﺩﻋﻮﺗﻚ ،ﻳﺎ
ﺣﺴﻦ؛ ﺇﺫﺍ ﺃﻧﺎ ﻣﺖ ﻓﺎﻗﺘﻠﻪ ﺑﺴﻴﻔﻪ ،ﻓﻔﻌﻞ ﺑﻪ ﺍﻟﺤﺴﻦ ﺫﻟﻚ ﺛﻢ ﺃﺣﺮﻗﺖ ﺟﺜﺘﻪ ،ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﻪ
ﻗﻄﻌﺖ ﺃﻃﺮﺍﻓﻪ ﻭﺟﻌﻞ ﻓﻲ ﻗﻮﺻﺮﺓ ﻭﺃﺣﺮﻗﻮﻩ ﺑﺎﻟﻨﺎﺭ) .ﺇﻧﺴﺎﻥ* .(177/2 :
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 218
ﻭﻣﻨﺎﻗﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺜﻴﺮﺓ ﻻ ﻳﻜﺎﺩ ﻳﺼﻔﻬﺎ ﻭﺍﺻﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ.
ﻭﺃﻣﺎ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻤﺒﺸﺮﻭﻥ ﺑﺎﻟﺠﻨﺔ :ﻃﻠﺤﺔ..................،
ٌ
ﻭﺍﺻﻒ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ{ }ﻭﻣﻨﺎﻗﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺜﻴﺮﺓ ﻻ ﻳﻜﺎﺩ ﻳﺼﻔﻬﺎ
ﺃﺭﺩﺕ ﺍﻹﺣﺎﻃﺔ ﻓﻌﻠﻴﻚ ﺑﺎﻟﻜﺘﺎﺏ
َ ﻭﺃﻥ ﻣﺎ ﺫﻛﺮﻧﺎ ﻓﺒﻀﺎﻋ ُﺔ ﺍﻟﻘﻨﺎﻋﺔ ،ﻓﺈﻥ
ﺍﻟﻤﺬﻛﻮﺭ 1ﻭﻏﻴﺮﻩ ِ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻴﺮ.
ﺑﺸﺮﻫﻢ ﺍﻟﻨﺒﻲ €ﺑﺄﻥ ﻟﻬﻢ ﺍﻟﺠﻨﺔ،
}ﻭﺃﻣﺎ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻤﺒﺸﺮﻭﻥ ﺑﺎﻟﺠﻨﺔ{ ﺃﻱَ :
ﻭﺍﻟﻤﺒﺸﺮﻭﻥ ﺑﻬﺎ ﺃﻛﺜﺮ ،ﻟﻜﻦ ﺍﻟﻤﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﺘﺒﺸﻴﺮ ﻫﺆﻻء ﺍﻟﻌﺸﺮﺓ ،ﻟﺸﻬﺮﺓ ﱠ
ﺣﺪﻳﺜﻬﻢ ﺍﻟﺠﺎﻣﻊ ﻟﻬﻢ ،ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ÷ ﻋﻦ ﺍﻟﻨﺒﻲ :€
ِ ِ 2 ِ
)ﺃَﺑُﻮ ﺑ َ ْﻜ ٍﺮ ﻓﻲ ﺍﻟْ َﺠﻨﱠﺔ( ﺇﻟﻰ ﺁﺧﺮ ﻣﺎ ﺫ َ
َﻛﺮﻩ .ﻭﺍﻟﻤﺼﻨﻒ ﺫﻛﺮ ﺍﻟﺨﻠﻔﺎء ﺍﻷﺭﺑﻌ َﺔ
ﺁﺧﺮﺍ ﻋﻠﻰ ﻋﻜﺲ ﺍﻟﺤﺪﻳﺚ ،ﻭﻟﻮ ﻗﺎﻝ :ﻭﺑﺎﻗﻲ ﺍﻟﻌﺸﺮﺓ ﺇﻟﺦ ،ﻭﻋﺪ ﺳﺘﱠﺘَﻬﻢ ﻟﻜﺎﻥ
ﺃﺧﺼﺮ ﻭﺃﻭﺿﺢ ،ﻓﺄﺳﻤﺎء ﺍﻟﺒﺎﻗﻴﻦ:
ﻋﺪﻡ ﺍﻟﻔﺎء ﺇﻣﺎ ﻷﻧﻪ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻔﺎ ُء ﻓﺴﻘِﻂ ﻣﻦ ﺍﻟﻘﻠﻢ ،ﺃﻭ َ }ﻃﻠﺤﺔ{ -ﻭﻟﻌﻞ
ﻏﻴﺮ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ،ﺃﻭ ﻋﻠﻰ ﻗﻮ ِﻝ ﻋﺪﻡِ ﻟﺰﻭﻡ ﺍﻟﻔﺎء ﺃﻥ ﻛﻠﻤﺔ ﺃﻣﺎ ُ
ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ -ﺑﺎﻟﺘﺼﻐﻴﺮ -ﺍﻟﻘﺮﻳﺸﻲ ٍ ﻓﻲ ﺟﻮﺍﺏ ﺃﻣﺎ ﻛﻠﻴًّﺎ ،-ﻭﻫﻮ :ﺃﺑﻮ
ﻭ)ﻃ ْﻠ َﺤ َﺔ
َ )ﻃ ْﻠ َﺤ َﺔ ﺍﻟْ َﺨﻴْﺮِ(،
ﺍﻟﺘ ﱠﻴﻤﻲ ،ﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪ ﺃﺑﻲ ﺑﻜﺮ ،ﻭﺳﻤﺎﻩ ﺍﻟﻨﺒﻲ َ :€
ﻭ)ﻃ ْﻠ َﺤ َﺔ ﺍﻟْ ُﺠﻮﺩ ِ(.
َ ﺎﺽ(،ﺍﻟْ َﻔﻴ ﱠ ُ
ﻓﻜﺎﻥ ﻣﻦ ﺟﻮﺩﻩ :ﺃﻧﻪ ﺑﺎﻉ ﺃﺭﺿﺎ ﺑﺴﺒﻌﻤﺎﺋﺔ ﺃﻟﻒ؛ ﻓﻠﻢ ﻳَﻨَﻢ ﺣﺘﻰ ﻓﺮﻗﻬﺎ ﻋﻠﻰ
ﺑﺮﺣﻤﻪِ؛ ﻓﺄﻋﻄﺎﻩ ﺛﻼﺛ َﻤﺎﺋ َﺔ ِ ِ
ﻓُﻘﺮﺍء ﺍﻟﻤﺪﻳﻨﺔ ﺧﻮﻓﺎ ﻣﻦ ﺣﺴﺎﺑﻬﺎ ،ﻭﺟﺎءﻩ َﺭﺣ ٌﻢ ﻟﻪ ﻳﺴﺄﻟﻪ َ
ﺃﻟﻒ ،ﻭﻛﺎﻥ ﻳُﺮ ِﺳﻞ ﺇﻟﻰ ﻋﺎﺋﺸﺔ ﻓﻲ ﻛﻞ ﺳﻨﺔ ﻋﺸﺮ َﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ،ﻭﺗﺼﺪﻕ ﻓﻲ ٍ
ﻳﻮﻡ ﺑﻤﺎﺋﺔ ﺃﻟﻒ؛ ﺛﻢ ﻟﻢ ﻳَﺠﺪ ﺛﻮﺑﺎ ﻳَﺬﻫﺐ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﻳﺼﻠﱢﻲ ﻓﻴﻪ.
ﺃﻱ) :ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺤﺮﻗﺔ ﻓﻲ ﺍﻟ ّﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺰﻧﺪﻗﺔ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ. }{1
)ﻭ ُﻋ َﻤ ُﺮ ﻓِﻲ ﺍ ﻟ ْ َﺠﻨ ﱠﺔَِ ،ﻭ َﻋﻠ ِ ﱞﻲ ﻓِﻲ ﺍﻟ ْ َﺠﻨﱠﺔَِ ،ﻭ ُﻋﺜ َْﻤﺎ ُﻥ ﻓِﻲ ﺍﻟ ْ َﺠﻨ ﱠﺔَِ ،ﻭ َﻃﻠْ َﺤ ُﺔ ﻓِﻲ ﺍﻟ ْ َﺠﻨﱠﺔ،
ِ = َ }{2
ِ
ﺎﺹ ﻓﻲ ﱠ ِ ِ ٍ ِ ِ
َﻭ ﺍﻟﺰﱡﺑَﻴْ ُﺮ ﻓﻲ ﺍ ﻟ ْ َﺠﻨﱠﺔ َ ،ﻭ َﻋﺒْ ُﺪ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ﺑْﻦ َﻋ ْﻮ ﻑ ﻓﻲ ﺍﻟ ْ َﺠﻨ ﱠﺔَ ،ﻭ َﺳ ْﻌ ُﺪ ﺑ ْ ُﻦ ﺃﺑِﻲ َﻭ ﻗ ٍ
ﺠﻨﱠﺔِ (* . ﺡ ﻓِﻲ ﺍﻟ ْ َ
ﺍ ﻟ ْ َﺠﻨﱠﺔَِ ،ﻭ َﺳﻌِﻴ ُﺪ ﺑْﻦ َﺯﻳْﺪ ﺑﻦ َﻋ ْﻤ ُﺮﻭ ﻓِﻲ ﺍﻟ ْ َﺠﻨﱠﺔَِ ،ﻭ ﺃﺑُﻮ ُﻋﺒَﻴْ َﺪ َﺓ ﺑْﻦ ﺍﻟ ْ َﺠ ﱠﺮ ﺍ ِ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
219
ﻭﺯﺑﻴﺮ ،ﻭﺳﻌﺪ................................،
ﻭﺑﺎﻳﻌﻪ ﻋﻠﻰ
َ ﻭﺛﺒﺖ ﻣﻊ ﺍﻟﻨﺒﻲ €ﻳﻮﻡ ﺃُﺣﺪ ،ﻭﻗﺎﻝ ﻟﻪ) :1ﺃ َ ْﻭ َﺟ َ
ﺐ َﻃ ْﻠ َﺤ ُﺔ(،2
ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺑﻴﻦ ﻃﻌﻨﺔ ﻭﺿﺮﺑﺔ ٌ ﺍﻟﻤﻮﺕ ،ﻭﻭﻗﺎﻩ ﺑﻨﻔﺴﻪ ،ﻭﺃ ُ ِﺟ َ
ﻴﺐ ،3ﻳﻮﻣﺌﺬ ﺑﻪ
ﻭﺭﻣﻴﺔ ،ﻭﺷﻬﺪ َ ِ
ﻏﻴﺮ ﺑﺪﺭ؛ ﻷﻧﻪ ﻛﺎﻥ ﺃﺭﺳﻠﻪ ﻟﺘَﻔَﺤﺺ ﻋﻴﺮ ﻗﺮﻳﺶ. ﺍﻟﻤﺸﺎﻫ َﺪ ﻛﻠﱠﻬﺎ َ
ﺃﺭﺑﻊ
َ ﺳﺖ ﻭﺛﻼﺛﻴﻦ ﻋﻦ ﻳﻮﻡ ﺍﻟﺠﻤﻞ ﻭﻫﻮ ﻭﺍﻗﻒ ﻓﻲ ﺁ ِﺧﺮِ ﺍﻟﺼﻔﻮﻑ ،ﺳﻨ َﺔ ﱟ ﻗﺘﻞ َ
ﻭﺳﺘﻴﻦ ﺳﻨ ًﺔ ﻋﻠﻰ ﺍﻷﺷﻬﺮ ،ﻭﺩﻓﻦ ﺑﺎﻟﺒﺼﺮﺓَ ،4ﻭ ُﺟﻮﺩﻩ ﻭﺷﺠﺎﻋﺘﻪ ﻣﺸﻬﻮﺭﺓ،
ﻓﺮﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ.
}ﻭ{ﺃﺑﻮ ﺍﻟ َﻘ ْﺮﻡ َﺣﻮﺍﺭﻱ ﺭﺳﻮﻝ ﺍﷲ 5€ﻋﺒﺪ ﺍﷲ }ﺯﺑﻴﺮ{ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺍﻟﻘﺮﻳﺸﻲ،
ﺳﻞ ﺳﻴﻔﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺷﻬﺪ ﻭﺃﻣﻪ :ﺻﻔﻴﺔ ﻋ ﱠﻤ ُﺔ ﺭﺳﻮﻝ ﺍﷲ .€ﺃﻭﻝ ﻣﻦ ﱠ
ﺍﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ ،ﻭﻣﺎ َﻭﻟ ﱢ َﻲ ﺇﻣﺎﺭﺓ ﻗﻂ ،ﻭﻻ ِﺟﺒﺎﻳﺔ ﻭﻻ ﺧﺮﺍﺟﺎ ﻭﻻ ﺷﻴﺌﺎ ،ﻭﻣﺎ
ﺍﻟﺨﺮﺍﺝ
َ ﺃﻟﻒ ﻋﺒ ٍﺪ ﻳﺆﺩﻭﻥ ﺇﻟﻴﻪ ﺧﻠَ َ
ﻒ ﺩﻳﻨﺎﺭﺍ ﻭﻻ ﺩﺭﻫﻤﺎ ﻣﻊ ﻛﺜﺮﺓ ﻣﺎﻟﻪ ،ﻭﻗﺪ ﻛﺎﻥ ﻟﻪ ُ
6
ﻓﻲ ﻛﻞ ﻳﻮﻡ ،ﻓﻴَﺘﺼ ﱠﺪﻕ ﺑﻪ ﻓﻲ ﻣﺠﻠﺴﻪ ﻭﻻ ﻳﻘﻮﻡ ﺑﺪﺭﻫﻢ .ﻗﺘﻞ ﻛﻄﻠﺤﺔ ﻳﻮﻡ ﺍﻟﺠﻤﻞ
ﺳﺒﻊ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ﻋﻠﻰ ﺍﻷﺷﻬﺮ.ﻭﻋﻤﺮﻩٌ :
ُ ﻭﻫﻮ ﻧﺎﺋﻢ،
}ﻭ{ﺃﺑﻮ ﺇﺳﺤﺎﻕ }ﺳﻌﺪ{ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻣﺎﻟﻚ ﺍﻟﻘﺮﻳﺸﻲ ﺍﻟﺰﻫﺮﻱ ،ﻭﻫﻮ ﺛﺎﻟﺚ
ﺩﻣﺎ ﻓﻲ ﺳﺒﻴﻞﺍﻹﺳﻼﻡ ،ﻭﺃﻭﻝ ﻣﻦ ﺭﻣﻰ ﺑﺴﻬ ٍﻢ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺃﻭﻝ ﻣﻦ ﺃَﺭﺍﻕ ً
ﺃﻟﻒ ﺳﻬﻢ ٍ،
ﺃﺣ َﺪ َ ﺍﻟﻤﺸﺎ ِﻫ َﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﺭﻣﻰ َ
ﻳﻮﻡ ُ ﺍﷲ ،ﻭﺷﻬِﺪ َ
ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻳُﻨﺎ ِﻭﻟُﻪ ﺍﻟﻨ ﱠﺒْ َﻞ ﻳﻮﻣﺌﺬ ﻭﻳﻘﻮﻝ) :ﺍ ْﺭﻡِ ﻓِﺪﺍﻙَ ﺃَﺑِﻲ َﻭﺃ ُ ﱢﻣﻲ( .ﻭﻗ ََﻄﻊ
*ﺃﻱ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. }{1
ﺃﻱ :ﻭﺟﺒﺖ ﻟﻪ ﺍﻟﺠﻨﺔ) .ﻣﻨﺢ :ﺻـ * .(593 }{2
ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ :ﻓﺄﻧﺎ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻳﺘﺒﻌﻮﻥ ﺳﻌ ًﺪﺍ ﻭﻳﻘﻮﻟﻮﻥ :ﻫﻨﻴﺌًﺎ ﻟﻚ ﻳﺎ ﺃﺑﺎ ﺇﺳﺤﺎﻕ؛ }{3
ﺃﺟﻴﺒﺖ ﺩﻋﻮﺗﻚ) .ﻣﻨﺢ :ﺻـ * .(594
ﻭﺟﺎءﻩ ﻋﻠﻲ ،ﻓﺠﻌﻞ ﻳﻤﺴﺢ ﺍﻟﺘﺮﺍﺏ ﻋﻦ ﻭﺟﻬﻪ ﻭﻳﻘﻮﻝ :ﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻚ ﺃﺑﺎ ﻣﺤﻤﺪ؛ ﻳﻌﺰ }{4
ﻋﻠﻲ ﺃﻥ ﺃﺭﺍﻙ ﻣﺠﺪﻻ) .ﻣﻨﺢ :ﺻـ * .(594
ﻭﺻﺢ :ﺃﻧﻪ ﻟﻤﺎ ﺍﺷﺘﺪ ﺍﻟﺨﻮﻑ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ﻧﺪﺏ َ €ﻣ ْﻦ ﻳﺄﺗﻴﻪ ﺑﺨﺒﺮ ﻋﺼﻴﺎﻥ ﺑﻨﻲ ﻗﺮﻳﻈﺔ، }{5
ﻓﻘﺎﻝ :ﺃﻧﺎ ،ﻓﺄﻋﺎﺩ ،ﻓﻘﺎﻝ :ﺃﻧﺎ ،ﻓﺄﻋﺎﺩ ،ﻓﻘﺎﻝ :ﺃﻧﺎ ،ﻓﻘﺎﻝ ) :€ﺇ ﱠﻥ ﻟِﻜ ﱢُﻞ ﻧَﺒ ِ ﱟﻲ َﺣ َﻮﺍﺭِﻱﱠ
ﺣ َﻮ ﺍ ﺭِﻱﱠ ﺍﻟﺰﱡﺑَﻴْ ُﺮ () .ﻣﻨﺢ :ﺻـ * .(595
َﻭ َ
ﻓﻲ ﺟﻤﺎﺩﻱ ﺍﻷﻭﻟﻰ ﺳﻨﺔ ﺳﺖ ﻭﺛﻼﺛﻴﻦ) .ﻣﻨﺢ :ﺻـ * .(596 }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 220
ﻭﺳﻌﻴﺪ ،ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ.....................،
ﺍﻟﺒﺤﺮ ﻋﻠﻰ ﻇﻬﻮﺭ ﺍﻟﺨﻴﻞ ،ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﻤﺎ ُء ﻣﻨﻬﺎ ﺇﻟﻰ ُﺣ ُﺰﻣﻬﺎ .ﻭﺍﻋﺘﺰﻝ ﺍﻟﻔﺘﻨ َﺔ
َ ﺑﺠﻴﻮﺷﻪ
ﺧﻤﺲ ﻭﺧﻤﺴﻴﻦ ﻋﻦ ٍ ﺠﺎﺏ ﺍﻟﺪﻋﻮﺓ .ﻭﺗﻮﻓﻲ ﺳﻨ َﺔ ﺑﻌﺪ ﻗﺘ ِﻞ ﻋﺜﻤﺎﻥ ÷ ،1ﻭﻛﺎﻥ ُﻣ َ
ﺗﺴ ٍﻊ ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ ،ﻭﺩﻓﻦ ﺑﺎﻟﺒﻘﻴﻊ ،ﻭﻫﻮ ﺁﺧﺮ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻣﻮﺗﺎ.
ﻋﻢ
ﺍﺑﻦ ﱢ
}ﻭﺳﻌﻴﺪ{ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻘﺮﺷﻲ ،ﺷﻬﺪ ﺍﻟﻤﺸﺎﻫﺪ ﻛﻠﻬﺎ ،ﻭﻫﻮ ُ
ﻣﺠﺎﺏ ﺍﻟﺪﻋﻮﺓ.
َ ٍ
ﻛﺴﻌﺪ ﻭﺍﻟﺴﺒﺐ ﻓﻲ ﺇﺳﻼﻣﻪ ،ﻭﻛﺎﻥ ُ ﻭﺯﻭﺝ ﺍﺧﺘﻪِ،
ُ ﻋﻤﺮ،
َ
ﻭﻣﻦ ٍ
ﻭﺗﻮﻓﻲ ﺳﻨ َﺔ ﺧﻤﺴﻴﻦ ﻋﻦ ﺑﻀﻊ ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ ،ﻭﺩﻓﻦ ﺑﺎﻟﻤﺪﻳﻨﺔ .ﻭﻫﺬﺍ َ
ﺍﺳﻤﻴْﻬِﻤﺎ ﻣﺎ ﻳُﺸﻌﺮ ﺑﺒﻠﻮﻏﻬﻤﺎ ﻣﺮﺗﺒﺔ ﻋﻈﻤﻰ
ﻗﺒﻠَﻪ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻷﺻﻔﻴﺎء ،ﻛﻴﻒ ﻭﻓﻲ َ
ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺴﻌﺎﺩﺓ؟!
ﺍﻟﺰﻫﺮﻱ ،ﺃﺳﻠﻢ ﻗﺪﻳﻤﺎ ﻋﻠﻰ ﻳﺪ ﺃﺑﻲ
ﱡ }ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ{ ﺍﻟﻘﺮﺷﻲ
ﺑﻜﺮ ،ﻭﺻﺢ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ €ﺍﺋْﺘَ ﱠﻢ ﺑﻪ ﻓﻲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻭﺻﻠﻰ ﻭﺭﺍﺋﻪ ﺭﻛﻌﺔ
ﻣﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ .ﻭﻫﺬﻩ ﻣﻨﻘﺒﺔ ﻟﻢ ﺗﻮﺟﺪ ﻟﺼﺤﺎﺑﻲ ﻏﻴﺮﻩ ،ﻭﺃﻣﺎ ﺃﺑﻮ ﺑﻜﺮ ﻓﺄﺧﺮﺝ
ﻧﻔﺴﻪ ﻋﻦ ﺍﻹﻣﺎﻣﺔ ﻟِﻤﺎ ﺇﺋْﺘﻢ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ €ﻛﻤﺎ ﺗﻘﺮﺭ.
َ
ﻛﺜﻴﺮ ﺍﻹﻧﻔﺎﻕ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ،ﺃﻋﺘﻖ ﻓﻲ ﻳﻮﻡ ﻭﺍﺣﺪ ﺃﺣ ًﺪﺍ ﻭﺛﻼﺛﻴﻦ ﻋﺒ ًﺪﺍ،
ﻭﻛﺎﻥ َ
ﺳﺒﻌﻤﺎﺋ ِﺔ
ﺣﺘﻰ ﺟﺎء :ﺃﻥ ﺟﻤﻠﺔ ﻣﺎ ﺃﻋﺘ َﻘﻪ ﺛﻼﺛﻮﻥ ﺃﻟﻔﺎ ،ﻭﺗﺼ ﱠﺪﻕ ﻓﻲ ﻳﻮﻡ ﻭﺍﺣﺪَ :
ﺑﺄﺣﻤﺎﻟِﻬﺎ ﻭﺃﻗﺘﺎﺑﻬﺎ ﻭﺃﺣﻼﺳﻬﺎ ،ﻭﺗﺼ ﱠﺪﻕ ﺃﻳﻀﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺭﺍﺣﻠ ٍﺔ ْ
ﺁﻻﻑ ﺩﻳﻨﺎ ٍﺭ ،ﺛﻢ ﺃﺭﺑﻌﻴﻦ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﺛﻢ ﺑﻤﺜﻠﻬﺎ ،ﺛﻢ ِ €ﺑﺸﻄﺮ ﻣﺎﻟﻪ :ﺃﺭﺑﻌ ِﺔ
ﺛﻠﺚ ﺑﺨﻤ ِﺴﻤﺎﺋ ِﺔ ﻓﺮﺱ ،ﺛﻢ ﺑﺨﻤﺴﻤﺎﺋﺔ ﺭﺍﺣﻠ ٍﺔ .ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻋﻴﺎﻻ ﻋﻠﻴﻪٌ :
ﺧﻤﺲٍ ﻳﻘﺮﺿﻬﻢ ،ﻭﺛﻠﺚ ﻳَﻘﻀﻲ ﺩﻳﻮﻧ َ ُﻬﻢ ،ﻭﺛﻠﺚ ﻳﺼﻠﻬﻢ .ﺗﻮﻓﻲ ﻋﻦ ﺍﺛﻨﻴﻦ ﺃﻭ
ﻭﺳﺒﻌﻴﻦ ﺳﻨ ًﺔ ،ﺳﻨ َﺔ ﺍﺛﻨﻴﻦ ﻭﺛﻼﺛﻴﻦ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻋﻠﻲ ،ﻭﺗﺮﻙ
ﺃﻟﻒ ﺩﻳﻨﺎﺭ.
ﻣﻦ ﺍﻟﺬﻫﺐ ﻣﺎ ﺟﺎء ُﺭﺑْ ُﻊ ﺛﻤﻨﻪ ﺛﻤﺎﻧﻴﻦ َ
* = ﻓﻠﻢ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ،ﻭﻟﻢ ﻳﺤﻀﺮ ﺷﻴﺌﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﺤﺮﻭﺏ) .ﻣﻨﺢ :ﺻـ .(600 }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
221
ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﻟﺠﺮﺍﺡ.
ﻛﻠﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﻋﻤﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﻋﺜﻤﺎﻥ ﻓﻲ
ﺍﻟﺠﻨﺔ ،ﻭﻋﻠﻲ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ.
}ﺑﻦ ﺍﻟﺠﺮﺍﺡ{ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻔﻬﺮﻱ ،ﺃﻣﻴﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﺃﺳﻠﻢ }ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ{ ﻋﺎﻣﺮ ُ
ﺍﻟﻤﺸﺎ ِﻫﺪ ﻛﻠﻬﺎ ،ﻭﺛﺒﺖ ﻳﻮﻡ ﺃﺣﺪ ﻣﻊ ﺍﻟﻨﺒﻲ ،€ﻭﻧﺰﻉ ﻋﻠﻰ ﻳﺪ ﺃﺑﻲ ﺑﻜﺮ ،ﻭﺷﻬﺪ َ
ﻳﻮﻣﺌﺬ ﺑﺄﺳﻨﺎﻧﻪ َﺣ ْﻠﻘﺘﻴﻦ ﺩﺧﻠﺘﺎ ﻓﻲ َﻭ ْﺟﻨ َ ِﺔ ﺭﺳﻮﻝ ﺍﷲ €ﻣﻦ ِﺣﻠَﻖ ﺍﻟ ِﻤﻐﻔﺮ ،ﻓﻮﻗﻌﺖ
ﺛ َﻨِﻴﱠﺘﺎ ُﻩ .ﻓﻜﺎﻥ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ َﻫﺘَ ًﻤﺎ ،ﻭﺍﻟﻬﺘﻢ :ﺇﻟﻘﺎء ﻣﻘ ﱠﺪﻡِ ﺍﻷﺳﻨﺎﻥ.
ﻓﺄﻋﺮﺽ ﻋﻨﻪ،ﻭﻧﺎﻫﻴﻚ ﻣﻦ ﻣﻨﺎﻗﺒﻪ :ﺃﻧﻪ ﻟ ﱠﻤﺎ ﺗﻌ ﱠﺮﺽ ﻟﻪ ﺃﺑﻮﻩ ﻳﻮﻡ ﺑﺪﺭ ْ
ﺃﻛﺜﺮ ﻋﻠﻴﻪ ﻗﺘﻠَ ُﻪ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ :ﱫ! " % $ # َ ﻓﻼﺯﻣﻪ ،ﻓﻠﻤﺎ
& 'ﱪ ﺍﻵﻳﺔ ،1ﻭﻟﻪ ﻓﺘﻮﺣﺎﺕ ﻛﺜﻴﺮﺓ َ
ﻭﻭﻗَﻌﺎﺕ ﻫﺎﺋﻠﺔ .ﺗﻮﻓﻲ ﺳﻨﺔ ﺛﻤﺎﻧﻲ
ﻋﺸﺮﺓ ﺷﻬﻴﺪﺍ ﺑﺎﻟﻄﺎﻋﻮﻥ2؛ ÷.
ﻓﻬﺆﻻء ﺍﻟﺼﺤﺎﺑﺔ }ﻛﻠﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭ{ﻛﺬﻟﻚ }ﺃﺑﻮ ﺑﻜﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﻋﻤﺮ
ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﻋﺜﻤﺎﻥ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﻋﻠﻲ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﺭﺿﻮﺍﻥ ﺍﷲ{ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻨﺎ
ﻭ}ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ{.
ﻧﺸﻬﺪ ﺑﺎﻟﺠﻨﺔ ﻟﻠﻌﺸﺮﺓ ﺍﻟﺬﻳﻦ ﺑ َ ﱠﺸﺮﻫﻢ ﺍﻟﻨﺒﻲ € ﻭﺍﻋﻠﻢ :ﺃﻥ ﻣِﻦ ﻣﻌﺘﻘﺪﺍﺗﻨﺎ :ﺃﻥ َ
ﺑﺎﻟﺠﻨﺔ ﺃﻱ :ﺑﺄﻧﻬﻢ ﻳﻜﻮﻧﻮﻥ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻭﺃﻥ ﻧﺸﻬﺪ ﺑﻬﺎ ﺃﻳﻀﺎ :ﻟﻔﺎﻃﻤ َﺔ ،ﻭﺍﻟﺤﺴ ِﻦ،
ﻭﺍﻟﺤﺴﻴﻦ ،ﻟﻤﺎ ﺻﺢ) :ﺃ َ ﱠﻥ ﻓَﺎ ِﻃ َﻤ َﺔ َﺳﻴﱢ َﺪ ُﺓ ﻧ ِ َﺴﺎء ِ ﺃ َ ْﻫ ِﻞ ﺍﻟْ َﺠﻨ ﱠ ِﺔ( ،ﻭ)ﺃ ﱠﻥ ﺍﻟْ َﺤ َﺴ َﻦ
ﺎﺏ ﺃ ْﻫ ِﻞ ﺍﻟْ َﺠﻨ ﱠ ِﺔ( ،ﻭﻛﺬﺍ :ﻟﻤﻦ ﺻﺢ ﻓﻴﻪ ﺍﻟﺒﺸﺎﺭﺓ .ﻭﺃﻥ ﻻ َﻭﺍﻟْ ُﺤ َﺴﻴْ ِﻦ َﺳﻴﱢ َﺪﺍ َﺷﺒَ ِ
ﻧَﺸﻬ َﺪ ﺑﺎﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻷﺣ ٍﺪ ﺑﻌﻴﻨﻪ؛ ﺇﻻ ﻟﻤﻦ ﺃﺧﺒَﺮ ﺍﻟﻨﺒﻲ €ﺃﻥ ﻟﻪ ﺃﺣ َﺪ ُﻫﻤﺎ ،ﻭﺃﻥ
ﻧﻘﻮﻝ :ﺍﻟﻤﺆﻣﻨﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ.
ﺳﻮﺭﺓ ﺍﻟﻤﺠﺎﺩﻟﺔ :ﺍﻵﻳﺔ .22 }{1
ﺷﻬﻴﺪﺍ ﺑﺎﻟﻄﺎﻋﻮﻥ :ﻓﻲ ﻃﺎﻋﻮﻥ َﻋ َﻤﻮﺍﺱ -ﻗﺮﻳﺔ ﺑﻴﻦ ﺍﻟﺮﻣﻠﺔ ﻭﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ -ﺃﻭﻝ ﻣﺎ ﻭﻗﻊ }{2
ﺑﻬﺎ ،ﺛﻢ ﺍﻧﺘﺸﺮ ﺑﺎﻟﺸﺎﻡ ،ﻭﻗﺒﺮﻩ ﻣﻌﺮﻭﻑ) .ﻣﻨﺢ :ﺻـ * .(606
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 222
...........................................
ﻭﺇﻧﻬﻢ ﺃﻧﺸﺪﻭﺍ ﻓﻲ ﺟﻤﻊ ﺃﺳﻤﺎء ﺍﻟﻌﺸﺮﺓ ﺃﺑﻴﺎﺗﺎ ﺷﺘﻰ ،ﻓﻨُﻘﻠﺖ ﻣﻨﻬﺎ ﻣﺎ ﻭﺍﻓﻖ
ﺗﺮﺗﻴﺐ ﺍﻟﺨﻠﻔﺎء ﻭﻫﻮ:
َ
ﻚ ﺍﻟ َﻔ َﺠ َﺮ ﺓ ُِﻋﺜْ َﻤﺎﻥُ ُﺛ ﱠﻢ َﻋﻠ ِ ٌُﻲ ُﻣ ْﻬﻠ ِ ٌ ﺃﺣ َﺰ ُﻣ ُﻬ ْﻢ
ﻭﻕْ ، ِ
ﺻ ﱢﺪﻳ ُﻘ ُﻬ ْﻢُ ،ﻋ َﻤ ُﺮ ﺍﻟ َﻔﺎ ُﺭ ُ
ﺸﺮﺓ ِ
ﻑ َﻋﺎ ِﺷ ُﺮ ﺍﻟ َﻌ َ ﺍﺑﻦ َﻋ ْﻮ ٍ ُﻋﺒَﻴْ َﺪﺓ ٍ َﻭ ُ َﺳ ْﻌ ٌﺪ َﺳﻌِﻴ ٌﺪ ُﺯ ﺑَﻴْ ٌﺮ َﻃﻠْ َﺤ ٌﺔ َﻭ ﺃ ﺑُﻮ
ﻗﻠﺖ :ﺍﻟﻤﺒﺸﺮﻭﻥ ﺑﺎﻟﺠﻨﺔ ﻭﻛﺬﺍ ﺍﻷﻧﺒﻴﺎء ﻭﺍﻟﻤﻼﺋﻜ ُﺔ ﻫﻞ ﻳَﺨﺎﻓﻮﻥ ﻭﻻ ﻳَﺄﻣﻨﻮﻥ ﻓﺈﻥ َ
ِ
ﺍﻟﺨﻮﻑ ﻻ ﺍﻷﻣﻦ ﻣِﻦ ﻣﻜﺮ ﺍﷲ ،ﻭﻋﺪ ُﻡُ ﺍﻟﻤﻜﺮ ،ﺃﻭ ﻻ ﻳﺨﺎﻓﻮﻥ ﻭﻳﺄﻣﻨﻮﻧَﻪ؟ ﻗﻠﻨﺎ:
َ
ِ
ﻳَﺘَﺼ ﱠﻮﺭ ﻣِﻦ ﺃﻣﺜﺎﻟِﻬِﻢ؛ ﻷﻥ ﺍﻟﺨﻮﻑ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ ،ﻓﺎﻟﻨﺒﻴﻮﻥ ﻓﻲ
ﺃﻋﻠﻰ ﻣﻘﺎﻡ ﻣﻦ ﺍﻟﻤﻌﺮﻓﺔ ،ﻭﻛﺬﺍ ﺍﻟﻤﻼﺋﻜ ُﺔ ،ﺑﻞ ﻛﻤﺎ ُﻝ ﺫﻟﻚ ﺍﻟﻤﻘﺎﻡ ﻟﻨﺒﻴﻨﺎ ﻣﺤﻤﺪ
،€ﻓﻬﻮ ﺃﻋﻠ ُﻤﻬﻢ ﻭﺃﺗﻘﺎﻫﻢ ﻭﺃﺧﻮﻓُﻬﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ .ﻭﻛﺬﺍ ﺍﻟﺘﺒﺸﻴﺮ ﺑﺎﻟﺠﻨﺔ ﻻ ﻳَﻠﺰ ُﻡ
ﻣﻦ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻋ َﺪ
ﺍﻷﻣﻦ َ
ُ ﺮﺏ؛ ﻭﺇﻧﻤﺎ ﺍﻟﻼﺯﻡﺍﻷﻣﻦ ﻣﻦ ﺍﻟﺒﻌﺪ ﻋﻦ ﻛﻤﺎﻝ ﺍﻟ ُﻘ ِ
ُ ﻣﻨﻪ
ﻻ ﻳﻤﻨﻊ ﺍﻟﺪﻫﺸ َﺔ ﻭﺍﻟﺤﻴﺮﺓ ﻭﺍﻟﺨﻮﻑ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷُﻭﻟﻰ ،ﻭﻣﻦ ﺛﻤﺔ ﻛﺎﻧﻮﺍ ﺧﺎﺷﻌﻴﻦ
ﺘﻤﺎﻻﺕ ﺑﺎﻗﻴﺔٍ؛ ﻭﺍﷲ ﺃﻋﻠﻢ.
ٍ ﻻﺣ
ﺧﺎﺋﻔﻴﻦ ﻣﻦ ﺳﻮء ﺍﻟﻌﺎﻗﺒﺔ ،ﺳﺎﺋﻠﻴﻦ ﺍﻟﻌﺎﻓﻴﺔ ْ
ﻭﺍﻋﻠﻢ :ﺃﻥ ﺍﻟﻤﺼﻨﻒ ﻟﻢ ﻳُﺮﺗﱢﺐ ﺍﻟﻔﻀﻞَ ﺇﻻ ﺑﻴﻦ ﺍﻟﺨﻠﻔﺎء ﺍﻷﺭﺑﻌ ِﺔ ،ﻓﻼ ﻋﻠﻴﻨﺎ
ﺃﻥ ﻧ ُﺸﻴﺮ ﺇﻟﻰ ﺗﺮﺗﻴﺐ َﻣﻦ ﻭﻟِﻴَ ُﻬﻢ ﻋﻠﻰ ﻣﺎ ﺻﺮﺣﻮﺍ ﺑﻪ .ﻓﺎﻟﺬﻳﻦ ﻳﻠﻮﻥ ﻟﻠﺨﻠﻴﻔﺔ
ﺍﻟﺮﺍﺑﻊ :ﺃﻭﻟﺌﻚ ﺍﻟﺴﺘﺔ ﺍﻟﻤﺬﻛﻮﺭﻭﻥ ،ﻭﻟﻢ ﺃﻇﻔَﺮ ﺑﻨﻘﻞ ﻣﻦ ﺃﻳ ﱡ ُﻬﻢ ﺃﻓﻀﻞ ﺇﻻ ﺑﻤﺎ ﻓﻲ
)ﺍﻟﻤﻨﺎﻭﻱ( 1ﻣﻦ ﺗﻘﺪﻳﻢ ﻃﻠﺤ َﺔ ﻭﺍﻟﺰﺑﻴﺮ ﻋﻠﻰ ﺍﻟﺒﻘﻴﺔ .ﺛﻢ ﺑﻌﺪﻫﻢ ﺗﻠﻲ :ﻣﺮﺗﺒ ُﺔ ﺃﻫﻞ
ﺑَﺪﺭ ﺃﻱ :ﺃﺻﺤﺎﺏ ﻏﺰﻭﺓ ﺑﺪﺭ ،ﺍﺳﺘﺸﻬﺪ ﻓﻴﻬﺎ ﺃﻭ ﻻ ،ﻭﻋﺪﺩﻫﻢ :ﺛﻼﺛُﻤﺎﺋ ٍﺔ ﻭﺑﻀﻌ َﺔ
ﻋﺸﺮ ﻣﻦ ﺍﻹﻧﺲ ،ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﺠﻦ :ﻓﺴﺒﻌﻮﻥ ،ﻭﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ :ﺛﻼﺛ ُﺔ ﺁﻻﻑ .ﺛﻢ
ﺑﻌﺪﻫﻢ ﺗﻠﻲ :ﺃﻫ ُﻞ ﻏﺰﻭﺓ ِ ﺃ ُ ُﺣﺪ ،ﻭﻫﻢ :ﺳﺒﻌﻤﺎﺋﺔ .ﺛﻢ ﺗﻠﻲ :ﺃﻫﻞ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ؛
ﻭﻗﺪ ﻣﺮ ﺑﻴﺎﻧﻬﻢ .ﺛﻢ ﺗﻠﻲ :ﻣﺮﺗﺒﺔ ﺑﺎﻗﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻬﻢ،
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ( ،ﻟﻌﺒﺪ ﺍﻟﺮﺅﻭﻑ }{1
ﺍﻟﻤﻨﺎﻭﻱ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
223
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ﻭﺍﻧﻈﺮ ﻣﻦ ﺷﻬِﺪ ﺍﻟﻤﺸﺎﻫ َﺪ ﻛﻠﱠﻬﺎ ﻫﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺒَﻘﻴﱠﺔ ُ
ﻳﻔﻀﻞ ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﺻﻒ،
ﻓﺮﺍﺟﻊ )ﺷﺮﺡ ﺍﻟﺠﻮﻫﺮﺓ(.1
ﻭﻻ ﻋﻠﻴﻨﺎ ﺃﻳﻀﺎ ﺑﺄﻥ ﻧ ُﺸﻴﺮ ﺇﻟﻰ ﻣﻨﺎﻗﺐ ﺍﻟﻌ ﱠﻤﻴْﻦ ﺍﻟﺸﺮﻳﻔﻴﻦ ،ﻭﺍﻟﺴﺒﻄﻴﻦ
ﺍﻷﻓﺎﺿ ِﻞ ﻭﻣﺂﺛﺮِ ﺍﻷﻣﺎﺛﻞ .ﺃﻣﺎ ﺍﻷ ﱠﻭﻻ ِﻥ :ﻓﻬﻤﺎ ﻧَﻴﱢﺮﺍ
ِ ﺍﻟﻤﻨﻴﻔﻴﻦ ،ﺗﺘﻤﻴﻤﺎ ﻟﻤﻨﺎﻗﺐ
ﺃﺏ ﺍﻟﻨﺒﻲ ،€ﺍﻟﺴﻴﺪﺍﻥ :ﺣﻤﺰﺓ ﻭﺍﻟﻌﺒﺎﺱ ،ﻭﻛ ﱡﻞ ﻣﻨﻬﻤﺎ ﻓﻠﻚ ﺍﻟﻤﺠﺪِ ،
ﻭﺻﻨْﻮﺍ ِ
ﺃﺳﻦ ﻣﻦ ﺍﻟﻨﺒﻲ €ﺑﻨﺤﻮ ﺍﻟﺴﻨﺘﻴﻦ.
ﱡ
ﺃﻣﺎ ﺣﻤﺰﺓ :ﻭﻳﻜﻨﻰ :ﺃﺑﺎ ﻋﻤﺎﺭﺓ ،ﻭﻳﻠﻘﺐ :ﺑﺄﺳﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺃﺳ ُﺪ ﺭﺳﻮﻝ ﺍﷲ
.€ﻓﻜﺎﻥ ﻋﻈﻴﻤﺎ ﺷﺠﺎﻋﺎ ،ﺃﺧﺎ ﺍﻟﻨﺒﻲ €ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﺃﺳﻠﻢ ﻗﺪﻳﻤﺎ ،ﻭﻫﻮ
ﺃﻭﻝ ﻣﻦ ﺍﺗﺨﺬ ﻟﻪ ﺭﺳﻮ ُﻝ ﺍﷲ €ﻟﻮﺍء.2
ﺛﺎﻟﺚ ِﺳﻨِﻲ ﺍﻟﻬﺠﺮﺓ -ﻭﻫﻮ ﺍﺑﻦ ﺗﺴﻊ ﻭﺧﻤﺴﻴﻦ -ﺑﻌﺪ َ ﻭﺍﺳﺘﺸﻬِﺪ ﺑﺄ ُ ُﺣﺪ
ﻋﺒﺪ ﻟﻌﻘﺒﺔ ،3ﻗﺎﻝَ :ﺭﺃﻳﺘُﻪ ﻳ َ ُﻬ ﱡﺪ
ﺃﻥ ﻗﺘﻞ ﺃﺣ ًﺪﺍ ﻭﺛﻼﺛﻴﻦ ﻛﺎﻓﺮﺍ ،ﻗﺘﻠﻪ ﻭﺣﺸﻲ ٌ
ﺑﺤ ْﺮﺑَﺘﻲ ﻓﺄﺻﺎﺑﺘْﻪ، ﺍﻷﺑﻄﺎﻝ ﻫ ًّﺪﺍ ،ﻓﺎﺧﺘﻔﻴﺖ ﻣﻨﻪ ،ﻓﻠﻤﺎ ﺗﻤﻜﻨﺖ ﻣﻨﻪ ﺭﻣﻴﺘﻪ َ
ﻭﺣﺸﻲ ﻫﺬﺍ ،ﻓﻘﺒِﻠَﻪ ﻭﻭﻟﻴﺖ ﻫﺎﺭﺑﺎ ،ﻓﺘﺒﻌﻨﻲ ﺛﻢ ﺳﻘﻂ .ﻭﺑﻌﺪ ﺫﻟﻚ ﺃﺳﻠﻢ ْ
ﻚ َﻋﻨ ﱢﻲ(؛ ﺃﻱ :ﺧﺸﻴﺔ ﺃﻥ ﻳُﺼﻴﺒَﻪ ﻣﻨﻪ ﺐ َﻭ ْﺟ َﻬ َ
ﺭﺳﻮﻝ ﺍﷲ €ﻭﻗﺎﻝ ﻟﻪَ ) :ﻏﻴﱢ ْ
ﺷﻲء ﺇﺫﺍ ﺗﺬﻛﺮ ﻗﺘﻠ َﻪ ﻟﺤﻤﺰﺓ. ٌ
ﻭﻟﻤﺎ ﺭﺃﻯ ﺍﻟﻨﺒﻲ €ﺣﻤﺰﺓ ÷ ﻗﺘﻴﻼ ﺑﻜﻰ ،ﻭﻟ ّﻤﺎ ﺭﺃﻯ ﻣﺎ ﻣﺜﻞ ﺑﻪ ﺷﻬﻖ ﻭﻗﺎﻝ:
ﺖ َﻣ ْﻮﻗِﻔًﺎ ﺃ َ ْﻏﻴَﻆَ َﻋﻠ ﱠَﻲ ﻣ ِ ْﻦ َﻫﺬَﺍ( ،ﻭﻭﺿﻌﻪ ﻓﻲ ﻚ ﺃﺑ َ ًﺪﺍ؛ ﺇ ْﺫ َﻣﺎ َﻭﻗَ ْﻔ ُ ﺎﺏ ﺑ ِ ِﻤﺜْﻠ ِ َ
ﺻ َ)ﻟ َ ْﻦ ﺃ ُ َ
ﺍﻟﻘﺒﻠﺔ ،ﺛﻢ ﻭﻗﻒ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﻭﺑﻜﻰ ﺣﺘﻰ ﻛﺎﺩ ﻳَﻐﺸﻰ ﻋﻠﻴﻪ ﻳﻘﻮﻝ) :ﻳَﺎ َﺣ ْﻤ َﺰﺓُ،
ﺍﺕ ،4ﻳَﺎ ﻳَﺎ َﻋ ﱠﻢ َﺭ ُﺳﻮ ِﻝ ﺍﷲِ ،ﻳَﺎ ﺃ َ َﺳ َﺪ ﺍﷲ ِ َﻭﺃ َ َﺳ َﺪ َﺭ ُﺳﻮﻟِﻪِ ،ﻳَﺎ َﺣ ْﻤ َﺰﺓُ ،ﻳَﺎ ﻓَﺎ ِﻋ َﻞ ﺍﻟْ َﺨﻴْﺮ ِ
َ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ ﻟﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( ،ﻹﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﱠﻘﺎﻧﻲ. }{1
ﺃﻱ :ﺣﻴﻦ ﺑﻌﺜﻪ ﺇﻟﻰ ﺳﻴﻒ ﺍﻟﺒﺤﺮ -ﺑﻜﺴﺮ ﺍﻟﺴﻴﻦ ﺍﻟﻤﻬﻤﻠﺔ -ﺃﻱ :ﺟﻬﺘﻪ) .ﻣﻨﺢ :ﺻـ * .(608 }{2
ﺃﻱ :ﺍﻟﺴﻠﻤﻲ* . }{3
ﺣ ْﻤ َﺰ ﺓُ* .
ﺃﻱ :ﻳَﺎ َ }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 224
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َﺍﺏ َﻋ ْﻦ َﻭ ْﺟﻪِ َﺭ ُﺳﻮ ِﻝ ﺍﷲ ِ( .ﻭﺩﻓِﻦ ﻫﻮ ﻭﺍﺑﻦ َﻛﺎ ِﺷ َ
ﻒ ﺍﻟْﻜ ُُﺮﺑ َ ِ
ﺎﺕ ،ﻳَﺎ َﺣ ْﻤ َﺰﺓُ ،ﻳَﺎ ﺫ ﱡ
ﺃﺧﺘﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺤﺶ ﻓﻲ ﻗﺒ ٍﺮ ﻭﺍﺣﺪ ﺑﺄ ُ ُﺣﺪ ،ﻭﻗﺒﺮﻩ ﻣﻌﺮﻭﻑ ﻳﺰﺍﺭ ﻭﻳﺘﺒﺮﻙ ﺑﻪ.
ﺍﻟﻌﺒﺎﺱ :ﻭﻛﻨﻴﺘﻪ :ﺃﺑﻮ ﺍﻟﻔﻀﻞ ،ﻓﻜﺎﻥ ﺟﻠﻴﻼ ﺟﻮﺍﺩﺍ ،ﺫﺍ ﺭﺃﻱٍ ﻭﻛﻤﺎﻝ ُ ﻭﺃﻣﺎ
ﻋﻘﻞ ،ﻣﻌ ﱠﻈﻤﺎ ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ َ ،€ﺭﺋﻴﺴﺎ ﻓﻲ ﻗﺮﻳﺶ ﻗﺒﻞ ﺍﻹﺳﻼﻡ.
ﻭﺇﻟﻴﻪ ِﻋﻤﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻭﺳﻘﺎﻳﺘﻪ .ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ €ﻳَﺜِﻖُ ﺑﻪ ﻓﻲ ﺃﻣﺮِﻩ
ﻛﻠﻪ ،ﺃﺳﺮ ﺑﺒﺪﺭ ،ﻭﺃﺳﻠﻢ ﺳ ًّﺮﺍ ﺇﻟﻰ ﻗﺒﻴ ِﻞ ﻓﺘ ِﺢ ﻣﻜ َﺔ ،ﻓﺨﺮﺝ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ،€ﻭﺑﻪ
ﻭﺁﺧ ُﺮﻩ ﺍﻟﻌﺒﺎﺱ ،ﻭﺷﻬﺪَﺧﺘَﻤﺖ ﺍﻟﻬﺠﺮﺓ ،ﻓﺄﻭﻝ ﻣﻬﺎﺟﺮ ﻋﺜﻤﺎﻥ ﻣﻊ ﺯﻭﺟﺘﻪ ﺭﻗﻴﺔِ ،
ﺍﻟﻨﺎﺱ .ﻭﻛﺎﻥ ﻋﻤﺮ ÷ ﻳﺴﺘﺴﻘﻲ ُ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ €ﺣﻨﻴﻨﺎ ،ﻭﺛﺒﺖ ﻣﻌﻪ ﺣﻴﻦ ﺍﻧﻬ َﺰﻡ
ﺼﺮﺓ ٍ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻤﺨﺘﺼﺮ.
ﻨﺤ ِﻏﻴﺮ ُﻣ َ
ﺍﻟﻨﺎﺱ .ﻭﻓﻀﺎﺋﻠﻪ ُُ ﺍﻟﻐﻴﺚ ﺇﺫﺍ ﻗﺤﻂ
َ ﺑﻪ
ﺗﻮﻓﻲ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺳﻨﺔ ﺍﺛﻨﺘﻴﻦ ﻭﺛﻼﺛﻴﻦ ﻭﻟﻪ ﻧﺤﻮ :ﻣﻦ ﺛﻤﺎ ٍﻥ ﻭﺛﻤﺎﻧﻴﻦ ،ﻭﻗﺒﺮﻩ
ﻣﺸﻬﻮﺭ ﺑﺎﻟﺒﻘﻴﻊ ﻳﺰﺍﺭ ﻭﻳﺘﺒﺮﻙ ﺑﻪ ،ﻭ َﺩﺧﻞ ﻗﺒﺮﻩ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﺍﻟﺬﻱ ﻳﺴﻤﻰ :ﺑﺘَ ْﺮ ُﺟﻤﺎﻥ
ﺍﻟﻘﺮﺁﻥ ،ﻭﺃﺑﻲ ﺍﻟﺨﻠﻔﺎء ،ﺻﺎﺣﺐ ﺍﻟﻔﻘﻪ ﺍﻟﻜﺜﻴﺮ ،ﻭﺍﻟﻌﻠﻢ ﺍﻟﻐﺰﻳﺮ ،ﺭﺑﱠﺎﻧ ِ ﱡﻲ ﻫﺬﻩ
ﻀﻠ َ ِﺔ ،ﺗﻮﻓﻲ ﺑﺎﻟﻄﺎﺋﻒ ﻭﻋﻠﻰ ﻗﺒﺮﻩ ِ ﻣﻦ ﺍﻹﺣﺘﺮﺍﻡ ﻣﺎ ﻛﺎﺷﻒ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟ ُﻤ ْﻌ ِ
ُ ﺍﻷﻣﺔ،
ﺃﺻﻐﺮ ﺃﻋﻤﺎﻣﻪِ ،€ﻭﻟﻢ ﻳ ُ ْﺴﻠِﻢ ﻣﻨﻬﻢ ﺇﻻ
َ ﻳﻠﻴﻖ ﺑﻤﻘﺎﻡ ﺫﻟﻚ ﺍﻹﻣﺎﻡ .ﻭﻛﺎﻥ ﺍﻟﻌﺒﺎﺱ
ﻫﻮ ﻭﺣﻤﺰﺓ ،ﻭﺃﺳﻨﻬﻢ ﺍﻟﺤﺎﺭﺙ.
ﻭﺃﻣﺎ ﺍﻷﺧﻴﺮﺍﻥ :ﻓﻬﻤﺎ ﺍﻟﺮﻳﺤﺎﻧﺘﺎﻥ ،ﺍﻟﻄﻴﱢﺒﺎﻥ ﺃﺻﻼ ﻭﻓﺮﻋﺎ ،ﺍﻟﺸﻬﻴﺪﺍﻥ:
ﻭﺍﻟﺤﺴﻴﻦ ﺍﺑﻨﺎ ﻋﻠﻲ ﺍﻟﻤﺮﺗﻀﻰ ﻭﻓﺎﻃﻤ َﺔ ﺍﻟﺰﻫﺮﺍء .
ُ ﺍﻟﺤﺴﻦ
ﺃﻣﺎ ﺍﻟﺤﺴﻦ :ﻓﻬﻮ ﺁﺧﺮ ﺍﻟﺨﻠﻔﺎء ﺍﻟﺮﺍﺷﺪﻳﻦ ﺑﻨﺺ ﺟﺪﻩ ،1ﻭﻟﻲ ِ
ﺍﻟﺨﻼﻓ َﺔ ﺑﻌﺪ ﻗﺘﻞ
ﺃﺑﻴﻪ ﺑﻤﺒﺎﻳﻌﺔ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ،ﻓﺄﻗﺎﻡ ﺑﻬﺎ ﺳﺘ َﺔ ﺃﺷﻬﺮ ﻭﺃﻳﺎﻣﺎ ،ﺧﻠﻴﻔ َﺔ ﺣ ﱟﻖ ﻭﺇﻣﺎﻡ ﺻﺪﻕ
ﻭﺑﻌﺪ ﺫﻟﻚ ﺍﻷﺷﻬﺮ ﺳﺎﺭ ﺇﻟﻰ ﻣﻌﺎﻭﻳﺔ ﻟﻴَﻨْ َﺰ َﻉ ﻣﻨﻪ ﺍﻟﺸﺎﻡ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺃﻟﻔﺎ ،ﻭﺳﺎﺭ ﺇﻟﻴﻪ
ﻣﻌﺎﻭﻳﺔ ،ﻓﻠﻤﺎ ﺗﺮﺍﻯء ﺍﻟﺠﻤﻌﺎﻥ ﻋﻠ ِ َﻢ ﺍﻟﺤﺴﻦ ﺃﻧﻪ ﻟﻦ ﻳَﻐﻠِﺐ ﺇﺣﺪﻯ ﺍﻟﻔﺌﺘﻴﻦ ﺣﺘﻰ
* ﺨﻼﻓَ ُﺔ ﺑ َ ْﻌ ِﺪﻱ ﺛ َﻼﺛُﻮ َﻥ َﺳﻨَﺔً() .ﻣﻨﺢ :ﺻـ .(516
= €ﺑﻘﻮﻟﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ) :ﺍﻟ ْ ِ }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ
225
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ﺐ ﺃﻛﺜﺮ ﺍﻷﺧﺮﻯ ،ﻓﺒﺎﻳﻊ ﻣﻌﺎﻭﻳ َﺔ ﻋﻠﻰ ﺷﺮﻭﻁ ﻭﺻﺎﻟ َﺤﻪ ،ﻭﺳﻠﱠ َﻢ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﻳَﺬ َﻫ َ
)ﺳﻴﱢ ٌﺪَ ،ﻭ َﺳﻴُ ْﺼﻠ ِ ُﺢ ﺍﷲ ُ ﺗ َ َﻌﺎﻟ َﻰ
ﺍﻟﺤﺴﻦ َ
َ ﻣﻘﺘﻀﻰ ﻗﻮﻝ ﺟﺪﻩ ) :€ﺇ ِ ﱠﻥ ﺍﺑْﻨِﻲ َﻫ َﺬﺍ( ﺃﻱ:
ﻴﻦ( .ﻭﻛﺎﻥ ﺳﻴ ًﺪﺍ ،ﺣﻠﻴﻤﺎ ،ﻛﺮﻳﻤﺎ ،ﺯﺍﻫﺪﺍ ،ﺫﺍ ﺑِﻪِ ﺑَﻴْ َﻦ ﻓِﺌَﺘَﻴْ ِﻦ َﻋ ِﻈ َ
ﻴﻤﺘَﻴْ ِﻦ ﻣ ِ َﻦ ﺍﻟْ ُﻤ ْﺴﻠ ِ ِﻤ َ
ﺐ ﻟَﺘُﻘﺎ ُﺩ ﺳﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ ،ﺟﻮﺍﺩﺍ ،ﻭﺣﺞ ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﺣﺠ ًﺔ ﻣﺎﺷﻴﺎ ،ﻭﺇﻥ ﺍﻟﻨ ﱠﺠﺎﺋ ِ َ
ﺃﺣﺼﻦ ﺗﺴﻌﻴﻦ ﺍﻣﺮﺃ ًﺓ ،ﻭﻗﻴﻞ :ﺇﻧﻪ َ ﺑﻴﻦ ﻳﺪﻳﻪ .ﻭﻛﺎﻥ ﻛﺜﻴﺮ ﺍﻟﺘﺰﻭﺝ ﻭﺍﻟﻄﻼﻕ ﺣﺘﻰ ﺃﻧﻪ
ﺳﺒﻌﻤﺎﺋ ِﺔ ﺍﻣﺮﺃﺓٍ ،ﻭﻛﺎﻥ ﻻ ﻳﻔﺎﺭﻕ ﺍﻣﺮﺃﺓ ﺇﻻ ﻭﻫﻲ ﺗ ُ ِﺤﺒﱡﻪ. ﺗﺰﻭﺝ ﻓﻲ ﺣﻴﺎﺓ ﺃﺑﻴﻪ َ
ﺛﻼﺙ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ،ﻭﺗﻮﻓﻲ ﻣﺴﻤﻮﻣﺎ -ﻣﻦ ﻳﺪ ﺯﻭﺟﺘﻪ َﺟ ْﻌ َﺪﺓ ﺍﻟﻜﻨﺪﻳﺔ ٍ ﻭﻟﺪ ﺳﻨﺔ
ﺑﺈ ْﺭﺷﺎء ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻟﻬﺎ -ﺳﻨﺔ ﺗﺴ ٍﻊ ﻭﺧﻤﺴﻴﻦ ﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻛﺜﺮ ،ﻭﺩﻓﻦ
ﺐ ﺃ ﱢﻣﻪ .ﻭﻻ َﻣ ْﻄ َﻤ َﻊ ﻻﺳﺘﻴﻔﺎء ﺳﻴﺮﻩ ِ ﺍﻟﺠﻤﻴﻠﺔ ﻭﺷﻴَﻤﻪِ ﺍﻟﺠﻠﻴﻠﺔ ،ﻓﻤﻦ ﺑﺎﻟﺒﻘﻴﻊ ﺇﻟﻰ َﺟﻨْ ِ
ﻏﻠﻴﻞ ﺻﺪﺭﻩ ﻓﻠﻴَ ْﺮﺟﻊ ﺇﻟﻰ ﺁﺛﺎﺭ ﺳﻴﺮﻩ؛ ﻣ ﱠﻤ ْﻦ ﺗَﺼ ﱠﺪﻯ َ
ﻟﺴﺒْﺮﻩ. َ ﻟﻢ ﻳَﺒُ ﱠﻞ
ﺗﻘﻮﻯ ،ﻭﺯﻫﺪﻯ ،ﻭﻋﺒﺎﺩﺓ ،ﻭﻋﻠﻤﺎ، ﻭﺃﻣﺎ ﺍﻟﺤﺴﻴﻦ :ﻓﻬﻮ ﺍﻟﺴﻴﺪ ﺍﻟﺠﻠﻴﻞ ً
ﻭﻣﻌﺮﻓﺔ .ﻭﻓﻀﺎﺋﻠﻪ ﻻ ﺗ ُﺤﺼﻰ ﻭﻣﻨﺎﻗﺒُﻪ ﻻ ﺗ ُﺴﺘﻘﺼﻰ .ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻣﻦ
ﻭﻗﺒﺮﻩ ﺑﻪ ﻣﻌﺮﻭﻑ
ُ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍء ﺳﻨ َﺔ ﺳﺘﻴﻦ،
ﺍﻟﻬﺠﺮﺓ ،ﻭﻗﺘﻞ ﺷﻬﻴﺪﺍ ﺑ َﻜ ْﺮﺑَﻼء َ
ﻳﺰﺍﺭ ﻭﻳﺘﺒﺮﻙ ﺑﻪ؛ ﻫﺬﺍ.
ﺍﻟﺨﻄَ ﺮِ ﺣﺘﻰ ﻗﺎﻝ ﺍﻟﻐﺰﺍﻟﻲ
ﺽ َ ﻭﻗﺪ ﺃﻋﺮﺿﻨﺎ ﻋﻦ ﻧﻘﻞ ﺃﺧﺒﺎﺭ ﻗﺘﻠﻪ؛ ﻷﻧﻪ ﻓﻲ َﻣ ْﻌﺮِ ِ
ﺆﻣﻦ ﻋﻠﻰ : 1ﻳ َ ُ
ﺤﺮﻡ ﻟﻠﻮﺍﻋﻆ ﻭﻏﻴﺮﻩ ِ ﺭﻭﺍﻳ ُﺔ ﻗﺘ ِﻞ ﺍﻟﺤﺴﻴﻦ ﻭﺣﻜﺎﻳﺎﺗﻪِ ﺃﻱ :ﻷﻧﻪ ﻻ ﻳ ُ َ
ﻐﻀﻬﻢ ﻭﺍﻟﻄﻌﻦ ﻓﻴﻬﻢ ﻣﻊ ﺃﻧﻬﻢ ﺑﻤﺘﺒﺤ ٍﺮ ﻓﻲ ﻋﻠﻢ ﺃﺣﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺑ ُ ِ
ﱢ َﻣﻦ ﻟﻴﺲ
ﺃﻋﻼﻡ ﺍﻟﺪﻳﻦ ﻭﺃﺳﺮﺍﺭ ﺍﻟﻴﻘﻴﻦ ،ﻓﻜﻤﺎ ﻳﺤﺮﻡ ﺍﻹﻓﺘﺎء ﻓﻲ ﺃﻗﻮﺍﻝ ﺍﻷﻧﺒﻴﺎء ﻭﺃﻓﻌﺎﻟﻬﻢ ﻟﻤﻦ
ﻟﻢ ﻳ َ ُﺤ ﱠﻂ ﺑﺄﺣﻮﺍﻟﻬﻢ؛ ﻓﻜﺬﻟﻚ ﻓﻲ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟ ُﻤ ْﻜ َﺮﻣﻴﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﺟﻤﻌﻴﻦ.
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ ﺍﻟﻄﻮﺳﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺑﻮ ﺣﺎﻣﺪ ،ﺣﺠﺔ ﺍﻹﺳﻼﻡ، }{1
ﺇﻣﺎﻡ ﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ ،ﻭﻫﺎﺩﻱ ﺩﻋﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﺃﺧﺬ ﺍﻟﻔﻘﻪ ﻋﻦ ﺇﻣﺎﻡ ﺍﻟﺤﺮﻣﻴﻦ ﺃﺑﻲ ﺍﻟﻤﻌﺎﻟﻲ
ﺍﻟﺠﻮﻳْﻨﻲ ،ﻭﻟﻘﻲ ﺍﻟﻌﻠﻤﺎء ،ﻭﺍﻟﻤﺸﺎﻳﺦ ،ﻭﺍﻟ ﱡﺰﻫﺎﺩ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻳﻘﺔ ،ﻭﺑﻠﻎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ُ
ﻭﺍﻟﺠﺎﻩ ﻣﺎ ﻟﻢ ﻳﺒﻠﻐﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎء ﻭﺍﻟﻔﻀﻼء ،ﺛﻢ ﺗﺮﻙ ﺍﻟﺠﻤﻴﻊ ﺯﻫﺪﺍ ﻓﻴﻪ ﻭﺭﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪ
ﺍﷲ ،ﻓﺒﻠﻎ ﻓﻲ ﺫﻟﻚ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻭﺭﺗﺒﺔ ﻭﺍﻓﻴﺔ .ﻣﻦ ﺃﺷﻬﺮ ﻛﺘﺒﻪ) :ﺇﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ(، ّ
)ﺍﻹﻗﺘﺼﺎﺩ ﻓﻲ ﺍﻹﻋﺘﻘﺎﺩ() ،ﻣﻘﺎﺻﺪ ﺍﻟﻔﻼﺳﻔﺔ( .ﻭﻟﺪ ﺳﻨﺔ 450ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 505ﻫـ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 226
^„e^eÖ_Ê<Ì√eÖ˘]<g‚]Ñπ]<·^Èe<ª<ÿí
ﺍﻋﻠﻢ :ﺃﻥ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺍﻟﺤﻖ ﻭﺍﻟﺼﻮﺍﺏ ،ﻭﻣﺬﺍﻫﺒﻬﻢ ﻣﻨﺎﻫﺞ ﺇﻟﻰ
ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻣﺴﺎﻟﻚ ﺇﻟﻰ ﺍﻟﺠﻨﺔ...........................،
ﻓﺼﻞ
}ﻓﻲ ﺑَﻴﺎﻥ{ ِ
ﺻ ﱠﺤﺔ }ﺍﻟ َﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭ{ﺑَﻴﺎﻥ }ﺃﺭﺑﺎﺑِﻬﺎ{
ﺃﻱ :ﺃﺻﺤﺎﺑﻬﺎ ﺍﻷﺭﺑﻌ ِﺔ :ﺍﻟﺸﺎﻓﻌﻲ ﺇﻣﺎﻣِﻨﺎ ،ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ
ﺑﻌﺾ ﻣﻨﺎﻗﺒﻬﻢ.ِ ،ﻭﺑﻴﺎ ِﻥ
}ﺍﻋﻠﻢ :ﺃﻥ ﺍﻷﺋﻤ َﺔ ﺍﻷﺭﺑﻌ َﺔ{ -ﻭﻛﺬﺍ ﻏﻴﺮﻫﻢ ﻣﻤﻦ ﻳُﻘﺘﺪﻯ ﺑﻪ ﻓﻲ ﺍﻟﺪﻳﻦ -ﻛﺎﻧﻮﺍ
}ﻋﻠﻰ ﺍﻟﺤﻖ ﻭﺍﻟﺼﻮﺍﺏ{ ﻭﺣﺎﺷﺎﻫﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺑﺎﻃﻞ ﺑﻌﺪ ﺃﻥ ﺷﺮﺑﻮﺍ ﻣﻦ ُﻛﺆﺱ
ﺗ َ ْﺴﻨِﻴﻢ ﺳﻴﺪ ﺍﻟﺮﺳﻞ ،ﻭﺑﻌﺪ ﺃﻥ ﺫﺍﻗﻮﺍ ﺣﻼﻭﺓ ﺣﻘﺎﺋﻖ ﻣﻌﺎﻧﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟ ُﻤﻨْ َﺰ ِﻝ.
ﻓﻴﺠﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻳَﻌﺘﻘِﺪ :ﺃﻧﻬﻢ ﻋﻠﻰ ﻫﺪﻯ ﻣﻦ ﺭﺑﻬﻢ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ،ﻭﻻ
ﻧﻘﺺ ﻭﺳﻘﻮﻁ ،ﻭﻻ ﻳ ُ ْﻔ َﺮﻕ ﺑﻴﻦ ﺃﺣ ٍﺪ
ﻳﻔﻀﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺗﻔﻀﻴﻼ ﻳﺆﺩﻱ ﺇﻟﻰ ٍ
ﻔﺮ ُﻕ ﺑﻴﻦ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﺮﺳﻞ ۊﺇﻥ ﺗﻔﺎﻭﺗﻮﺍ ،ﻓﺈﻥ ﺍﻟﻌﻠﻤﺎء ﻭﺭﺛ ُﺔ ﺍﻟﺮﺳﻞ، ﻣﻨﻬﻢ ﻛﻤﺎ ﻻ ﻳ ُ َ
ٍ
ﻛﺸﻒ ﺻﺤﻴﺢ ُﻣﻮﺍﻓﻖ ﻟﻠﺤﻘﻴﻘﺔ ،ﻓﺄﻧﱠﻰ ﻳَﺨْ ﻄﻮ ﺍﻟﻌﻠﻢ ﺇﻻ ﻣﻦ ﻛﻴﻒ ﻭﻫﻢ ﻟﻢ ﻳَﺄﺧُ ﺬﻭﺍ
َ
ﻓﺎﻟﻄﺎﻋﻦ ﻓﻴﻬﻢ ﻣﻄﻌﻮﻥ ﻛﻤﺎ ُ ُ
ﻭﺳﺎﺋﻂ ﺑﻴﻨَﻨَﺎ ﻭﺑﻴﻦ ﺍﻟﺸﺎﺭﻉ، ﺇﻟﻴﻬﻢ ﺧﻄﺄ ،ﻭﻫﻢ ﺃﻳﻀﺎ
ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺬﻟﻚ ﻭﺳﺎﺋﻂ ﺑﻴﻨَﻬﻢ ﻭﺑﻴﻦ ﺍﻟﺸﺎﺭﻉ ،ﻓﻜﻤﺎ ﻳَﺠﺐ ﺍﻹﻣﺴﺎﻙ ﻋﻤﺎ ﺟﺮﻯ
ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺠﺐ ﺑﻴﻦ ﺍﻷﺋﻤﺔ ،ﻓﻬﻢ ﻫﺪﺍﺓ ﺍﻟﺒﺮﻳﺔ ﻣﻦ ﺍﻹﻧﺲ ﻭﺍﻟﺠﻨ ّ ِﺔ ،ﻭﻧﻮﺍﺏ
ﻋﻦ ﺳﻴﺪ ﺍﻟﺨﻠﻴﻔﺔ }ﻭ{ﺃﻥ }ﻣﺬﺍﻫﺒﻬﻢ ﻣﻨﺎﻫﺞ{ ﺃﻱ :ﻃﺮﺍﺋﻖ }ﺇﻟﻰ ﺍﻟﺴﻌﺎﺩﺓ{ ﺍﻷﺑﺪﻳﺔ
ﻞ َﻣﻦ ﺳﻠﻚ ﻓﻲ ﺍﻟﻌﻤﻞ ﺑﺘَ َﻤ ﱡﺴﻚ ﻣﺬﻫﺐ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ُ
}ﻭﻣﺴﺎﻟﻚ ﺇﻟﻰ ﺍﻟﺠﻨﺔ{ ﺃﻱ :ﻛ ﱡ
ﺑﺎﻋﺘﻘﺎﺩ ﺻﺤﻴﺢ ﻳَﺼﻞ ﺇﻟﻰ ﺍﻟﺠﻨﺔ.
ﻭﻗﺪ َﻣﺜّﻞ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺮﺑﺎﻧﻲ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﻧﻲ ﻓﻲ ﻛﺘﺎﺑﻪ )ﺍﻟﻤﻴﺰﺍﻥ(:
ﻷﺑﻮﺍﺏ ﺍﻟﺠﻨﺔ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻓﺼ ﱠﻮﺭﻫﺎ ﺑﻤﺴﺎﻟﻚ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﺜﻤﺎﻧﻴ ِﺔ :ﺍﻷﺭﺑﻌ ِﺔ ﺍﻟﻤﺴﺘﻌﻤﻠﺔ،
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
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ﻓﺒﺄﻳﻬﻢ ﺍﻗﺘﺪﻯ ﺍﻫﺘﺪﻯ ،ﻭﻣﻦ ﻗﻠﺪ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﻓﻘﺪ ﺧﻠﺺ ﻭﻧﺠﻰ؛ ﻷﻧﻬﻢ ﻫﺪﺍﺓ
ﺍﻷﻣﺔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ،ﻭﻣﻦ ﻗﺎﻝ :ﻣﺬﻫﺒﻨﺎ ﺣﻖ ﻭﺻﻮﺍﺏ ﻭﺍﻟﺒﻮﺍﻗﻲ ﺧﻄﺄ؛ ﻓﻬﻮ
ﺃﺧﻄﺄ ﻭﺃﺿﻞ ،ﻳﻌﺰﺭ ﻋﻠﻴﻪ ﺑﺎﻷﺩﺏ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﺴﺠﻦ ﺍﻟﻤﺰﻳﺪ ،ﻭﻳﺨﺸﻰ ﻋﻠﻰ ﻣﻦ
ﻇﻦ ﻋﻠﻴﻬﻢ ﺑﺴﻮء ﺳﻮء ﺍﻟﺨﺎﺗﻤﺔ ،ﻭﺷﺮ ﺍﻟﻌﺎﻗﺒﺔ.
ﻣﺬﺍﻫﺐ ﺍﻷﺋﻤﺔ :ﺩﺍﻭﺩ ،ﻭﺍﻟﻠﻴﺚ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ُ ﻭﺍﻷﺭﺑﻌ ِﺔ ﺍﻟ ُﻤﻨﺪﺭِ َﺳﺔ ﺃﻱ:
ﻋﻤﻞ ﺑﻤﺬﻫﺐ ﻣﻨﻬﺎ ﺧﺎﻟﺼﺎ ﺃﻭﺻﻠﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﺑﺎﺏ ،ﻭﻗﺎﻝ :ﻛ ﱡﻞ َﻣﻦ ِ
ﺍﻟﺠﻨﺔ ،ﻭﻛﺬﻟﻚ ﺻ ﱠﻮﺭ ﻟِﻘُﺒﺎﺏ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﺍﻷﻭﻝ :ﻋﻨﺪ ﻗﺒﺔ ﻧﺒﻴﱢﻨﺎ ﻓﻲ
ﺍﻟﺠﻨﺔ ،ﻋﻠﻰ َﻭ ْﻓ ِﻖ ﻣﺎ ﻛﺸﻔَﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻪ ،ﻭﻛﺬﺍ ﺻ ّﻮﺭ ﻻﻏﺘﺮﺍﻑ ﺟﻤﻴﻌﻬﻢ ﻣﻦ
ﻋﻴﻦ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻟﺸﻔﺎﻋﺘِﻬِﻢ ﻟ ِ ُﻤ َﻘﻠﱢﺪﻳﻬِﻢ ﻋﻨﺪ ﺍﻟﺼﺮﺍﻁ ﻭﺍﻟﻤﻴﺰﺍﻥ ،ﻓﺮﺍﺟﻌﻪ ﺇﻥ ﺷﺌﺖ
ﻌﺮﻑ ﻟﻪ ﻣﺜﺎﻝ. ﻛﺸﻒ ﺍﻟﺤﺎﻝ ،ﻓﺈﻧﻪ ﻛﺘﺎﺏ ﻻ ﻳ ُ َ
ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ }ﻓﺒﺄﻳﱢﻬﻢ ﺍﻗﺘﺪﻯ{ ﺷﺨﺺ ﻓﻲ ﺍﻟﻌﻤﻞ ﻓﻘﺪ }ﺍﻫﺘﺪﻯ{
ﻗﻠﺪ ﻭﺍﺣﺪًﺍ ﻣﻨﻬﻢ{ ﻓﻲ ﺟﻤﻴﻊ ﺃﻋﻤﺎﻟﻪ ﺃﻭ ﺑﻌﻀﻬﺎ ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ }ﻭﻣﻦ ﱠ
ﺑﺸﺮﻃﻪ }ﻓﻘﺪ ﺧَ َﻠﺺ{ ﻣﻦ ﺍﻟﻌﻘﺎﺏ }ﻭﻧ َﺠﻰ{ ﻣﻦ ﺍﻟﻌﺬﺍﺏ }ﻷﻧﻬﻢ ﻫﺪﺍﺓ ﺍﻷﻣﺔ{
ﺣﻖ ﻭﺻﻮﺍﺏ ﻭ{ ﺟﻤﻊ ﻫﺎﺩ }ﻭ{ﺃﻧﻬﻢ }ﻣﻦ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ،ﻭﻣﻦ ﻗﺎﻝ :ﻣﺬ َﻫﺒُﻨﺎ ﱞ
ﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ :ﻛ ﱡﻞ ﻭﺃﺿﻞﱡ{ ﻷﻧﻪ ﻳ َ ِﺍﻟﻤﺬﺍﻫﺐ }ﺍﻟﺒﻮﺍﻗﻲ ﺧﻄﺄ؛ ﻓﻬﻮ ﺃﺧﻄﺄ ُ َ
ﻴﺐ؛ ﻷﻥ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺭﺛﻮﺍ ﺍﻷﻧﺒﻴﺎء ﺣﻘﻴﻘﺔ ﻓﻲ ﻋﻠﻮﻡ ﺼ ٌُﻣﺠﺘﻬِ ٍﺪ ُﻣ ِ
ﺍﻟﻮﺣﻲ ،ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻨﺒﻲ €ﻣﻌﺼﻮﻡ؛ ﻛﺬﻟﻚ ﻭﺍﺭِﺛُﻪ ﻣﺤﻔﻮﻅ ﻣﻦ ﺍﻟﺨﻄﺎء ﻓﻲ
ﺃﺟ َﺮﺍ ِﻥَ ،ﻭ َﻣ ْﻦ ْ
ﺍﺟﺘَ َﻬ َﺪ ﺎﺏ ﻓَﻠَ ُﻪ ْ ﺍﺟﺘَ َﻬ َﺪ ﻓ َ
َﺄﺻ َ )ﻣ ْﻦ ْ
ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚَ :
ﺃﺟ ٌﺮ( ،ﻓﺎﻟﻤﺮﺍﺩ :ﺍﻟﺨﻄﺄ ﺑﻐﻴﺮ ُﻣﺼﺎ َﺩﻓَ ِﺔ ﺩﻟﻴﻠﻪِ ،ﻻ ﻓﻲ ﻧﻔﺲ ﺍﻷﻣﺮ؛ ﻓَﺄﺧْ ﻄَ ﺄ ﻓَﻠَ ُﻪ ْ
ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﺸﻌﺮﺍﻧﻲ ،ﻓﻨﺼﻮﺹ ﺍﻟﻤﺠﺘﻬﺪﻳﻦ ﻓﻲ ﺣ ﱢﻘﻨﺎ ﻛﻨﺼﻮﺹ ﺍﻟﺸﺎﺭﻉ ﻓﻲ
ﻏﻴﺮ ﺫﻟﻚ }ﻳُ َﻌﺰﱠﺭ ﻋﻠﻴﻪ ﺑﺎﻷﺩﺏ ﺍﻟﺸﺪﻳﺪ ﻭﻣﻦ ﻗﺎﻝ ُ ﺣﻘﻬﻢ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞَ ،
ﺷﺮﻋﻪِ }ﻭﻳُﺨﺸﻰ ﻋﻠﻰ َﻣﻦ ﺁﻣﻨ َ ُﻬﻢ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ْ ﻭﺍﻟﺴﺠﻦ ﺍﻟﻤﺰﻳﺪ{ ﻷﻧﻪ َﺧ ﱠﻄﺄ َﻣﻦ َ
ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋ ِﻞ ﻟﻴُﺨﺸﻰ }ﻭﺷ ﱡﺮ ﺍﻟﻌﺎﻗﺒﺔ{ ﻷﻥ َ ﻗﺎﺋﻢ
ﻇﻦ ﻋﻠﻴﻬﻢ ﺑﺴﻮء ﺳﻮء ﺍﻟﺨﺎﺗﻤﺔ{ ٌ ﱠ
ﺼﻬﻢ ﻳﺄﻭﻱ ﺇﻟﻰ ﻫﺎﻭﻳﺔ. ﻮﻡ ﺍﻟﻌﻠﻤﺎء ﻣﺴﻤﻮﻣﺔ ﻭ ُﻣﻨﺘَﻘ ِ ُ ﻟﺤ َ ُ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 228
ﻭﻓﻲ )ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺸﻴﺒﺎﻧﻲ(:
ﻭﻣﻦ ﺯﺍﻍ ﻓﻴﻪ ﺟﺎﺣﺪﺍ ﻗﺪ ﺗﻬﻮﺩﺍ ﻭﻣﻦ ﻳﻌﺘﻘﺪﻩ ﻛﻠﻪ ﻓﻬﻮ ﻣﺆﻣﻦ
ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻬﻮ ﻣﺤﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺷﺎﻓﻊ،
ﺛﻢ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻛﻮﻥ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺍﻟﺤﻖ ﺑﻘﻮﻝ ﺍﻟﺸﻴﺒﺎﻧﻲ ﻓﻲ ﻣﻨﻈﻮﻣﺘﻪ،
ﻓﻘﺎﻝ} :ﻭﻓﻲ )ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺸﻴﺒﺎﻧﻲ({ ﺃﻱ :ﻗﺎﻝ ﻓﻲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻤﻌﺮﻭﻓﺔ ﻓﻲ ﻋﻘﻴﺪﺓ
ﺃﻫ ِﻞ ﺍﻟﺴﻨﺔ ﺑﻌﺪ ﺫﻛﺮ ﻣﻌﺘ َﻘ ِﺪﻫﻢ:
ﺃﺣ َﻤﺪَﺍ َﻭ َﻣﺎﻟ ِ ِ
ﻚ َﻭﺍﻟﻨﱡ ْﻌ َﻤﺎ ِﻥ ً
ﺃﻳﻀﺎ َﻭ ْ ﺍﻟﺸﺎﻓِﻌ ِ ﱢﻲ ﺇ َﻣﺎﻣِﻨَﺎ
َﻓ َﻬ َﺬﺍ ﺍ ْﻋﺘ ِ َﻘﺎ ُﺩ ﱠ
َﺍﻍ ﻓِﻴﻪ ِ َﺟﺎ ِ
ﺣﺪًﺍ َﻗ ْﺪ َﺗ َﻬ ﱠﻮ َﺩﺍ{ ﻭ َﻣ ْﻦ ﺯ َ }ﻭ َﻣ ْﻦ ﻳَ ْﻌﺘَﻘِﺪُ ُﻩ ُﻛ ﱠﻠ ُﻪ َﻓ ُﻬ َﻮ ُﻣﺆﻣ ِ ٌﻦ
ﺃﻱ :ﻫﺬﺍ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﺍﻟﻘﺼﻴﺪﺓ ﻣﻦ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﺍﻋﺘﻘﺎ ُﺩ ﺍﻷﺋﻤﺔ ،ﻓﻤﻌﺘﻘﺪﻩ
ِ
ﻭﺟﺎﺣﺪُﻩ ﻛﺎﻓﺮ ﻛﺎﻟﻴﻬﻮﺩﻱ؛ ﻹﻧﻜﺎﺭﻩ ﻟﻤﺎ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ. ﻣﺆﻣﻦ،
ٌ
ﻭﻗﻮﻟﻪ :ﻣﺎﻟﻚ -ﺑﻐﻴﺮ ﺗﻨﻮﻳﻦ ﻟﻠﻀﺮﻭﺭﺓ ،ﻭﺍﻟﻨﻌﻤﺎﻥ -ﺍﺳﻢ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔ َﺔ،
ﻣﻨﻜﺮﺍ.
ً ﻭﻗﻮﻟﻪ :ﺯﺍﻍ ﺃﻱَ :ﻋ َﺪﻝ ﻋﻦ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺤﻖ ،ﺟﺎﺣ ًﺪﺍ ﺃﻱ:
ﻏﻴﺮ ﺃﺣﻤ َﺪ ﺃﻗ َﺪ ُﻡ ﻣﻨﻪ ﻓﻲ ﺍﻟﺰﻣﺎﻥ -ﺇﻣﺎ }ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ {:ﻗ ﱠﺪ َﻣﻪ -ﻣﻊ ﺃﻥ َ
ﻷﻥ ﺍﻟﻤﺼﻨﻒ ﺷﺎﻓﻌﻲ ،ﺃﻭ ﻟﺸﺮﻓﻪ ﺑﺸﺮﻑ ﻧﺴﺒﻪِ ،ﻭﺑﺸﺮﻯ ﻧﺒﻴﱢﻪِ؛ ﻛﻤﺎ ﺳﻴﺄﺗﻲ }ﻓﻬﻮ{
ﻦ ﺷَ ﺎﻓِﻊ{ -ﻭﻫﻮ ﺍﻟﺬﻱ ﻦ ﻋﺜﻤﺎﻥَ ﺑ ِ ﻦ ﺍﻟﻌﺒﱠﺎﺱ ﺑ ِ ﺇﺩﺭﻳﺲ 1ﺑ ِ
َ ﺃﺑﻮ ﻋﺒ ِﺪ ﺍﷲ }ﻣﺤﻤﺪِ ﺑ ِ
ﻦ
ﺐ ﺑﻦ ُﻋﺒﻴْﺪِ ﺑ ِﻦ ﻋﺒ ِﺪ ﻳَﺰﻳ َﺪ ﺑ ِﻦ ﻫﺎﺷﻢ 2ﺑ ِﻦ ﺍﻟ ُﻤ ﱠﻄﻠﺐِ ﺑﻦ ﺍﻟﺴﺎﺋ ِ ِ
ﺐ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ -ﺑ ِﻦ ﱠ ﻨﺴ ُ
ﻳُ َ
ﺍﻟﺤﺴﻦ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ . ﻭﺃﻡ ﺍﻹﻣﺎﻡ :ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ َ }{1
)ﺣﻮﺍﺷﻲ ﺍﻟﺸﺮﻭﺍﻧﻲ* .(87-86/1 :
ﻏﻴﺮ ﻫﺎﺷﻢ ﺍﻟﺬﻱ ﻫﻮ ﺃﺧﻮ ﺍﻟﻤﻄﻠﺐ ﻭﺟﺪﱡﻩ €؛ ﻷﻧﻪ €ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻫﻮ ُ }{2
ﺍﻟﺸﺎﻓﻌﻲ ﻫﻮ :ﺍﺑﻦ ﺍﻟﻤﻄﻠﺐ؛ ﺃﺧﻮ ﻫﺎﺷﻢ
ﱢ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﻫﺎﺷﻢ ﺍﻟﻤﺬﻛﻮﺭ ﻓﻲ ﻧﺴﺐ
ﺍﻟﻨﺒﻲ
ﱢ ﺍﻟﻨﺒﻲ ،€ﻓﺎﻟﺤﺎﺻﻞ :ﺃﻥ ﺍﻟﻤﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﻟﻪ ﺃﺥ ﺍﺳﻤﻪ :ﻫﺎﺷﻢ ،ﻫﻮ ﺟﺪ ﱢ ﺟ ﱢﺪ
ﻭﺍﻟﺸﺎﻓﻌﻲ ﺇﻧﻤﺎ ﻳﺠﺘﻤﻊ ﻣﻊ ﺍﻟﻨﺒﻲ €ﻓﻲ
ﱡ ، ﺍﻟﺸﺎﻓﻌﻲ
ﱢ ﺟﺪ ﻫﻮ: ﺃﻳﻀﺎ؛ ﻫﺎﺷﻤﺎ ﻳﺴﻤﻰ ﻭﺍﺑﻦ
ٌ ،€
ﻧﺴﺐ ﺍﻟﺸﺎﻓﻌﻲ ÷، َ ﻓﻲ ﺍﻟﺬﻱ ﻫﺎﺷﻢ ﻢ
ﱡ ﻋ ﻫﻮ € ﻧﺴﺒﻪ ﻓﻲ ﺍﻟﺬﻱ ﻓﻬﺎﺷﻢ ، ﻱ
ﱞ ِ
ﺪ ﻴﺷِ ﺭ
َ ﻣﻨﺎﻑ ﻋﺒﺪ
ﻢ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺟﺪﱡﻩ ) .€ﺣﻮﺍﺷﻲ ﺍﻟﺸﺮﻭﺍﻧﻲ* .(86/1 : ﻧﺴﺐ ﺍﻹﻣﺎﻡ ﻋ ﱡ ﻭﺍﻟﻤﻄﻠﺐ ﻓﻲ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
229
ﻳﺠﺘﻤﻊ ﻧﺴﺒﻪ ﻣﻊ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﻋﺒﺪ ﻣﻨﺎﻑ.
ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ :ﻫﻮ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ﻋﻠﻤﺎ ،ﻭﻭﺭﻋﺎ ،ﻭﺯﻫﺪﺍ ،ﻭﻣﻌﺮﻓﺔ،
ﻭﺫﻛﺎء ،ﻭﺣﻔﻈﺎ ،ﻭﻧﺴﺒﺎ ،ﻓﺈﻧﻪ ﺑﺮﻉ ﻓﻲ ﻛﻞ ﻣﻤﺎ ﺫﻛﺮ.............،
ﺎﺣﺐ َﺭﺍﻳ َ ِﺔ
ﺻ ُ ﺎﺋﺐ َ -
ﺍﻟﺴ ُ
ﺃﺳﻠﻢ ُﻫﻮ ﻭﺃﺑﻮ ُﻩ ﱠ ﻭﺷﺎﻓﻊ ﻫﺬﺍٌ ﻣﻨﺎﻑ ﺟ ﱢﺪ ﺍﻟﻨﺒﻲ ،€ ٍ ﻋﺒ ِﺪ
َ
ﻨﺎﻓﻲ }ﻳَﺠﺘﻤِ ُﻊ ﻧﺴﺒُﻪ ﻣﻊ ﺍﻟﻨﺒﻲ €ﻓﻲ ﻋﺒﺪِ ﻗﺮﻳﺸﻲ َﻣ ّ ﱞ ﻮﻡ ﺑ َ ْﺪ ٍﺭ ،ﻓﺎﻹﻣﺎﻡ ﻗُ ٍ
ﺮﻳﺶ -ﻳ َ َ
ﻌﻲ؛ ﻛﻤﺎ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(: ﻨﺎﻑ{ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ،ﻭﻗﺪ ﻧ َ َﻈ َﻢ ﻧَﺴﺒَ ُﻪ ﺍﻟ ﱠﺮﺍﻓ ِ ﱡ َﻣ ٍ
ﺍﺑﻦ ﺷﺎﻓ ِ ْﻊ
ﺑَ ْﻌﺪِﻫِ ُﻢ ُﻋﺜ َﻤﺎﻥُ ُ ﺎﺱ ﻭﻣ ِ ْﻦ
ﺇﺩﺭﻳﺲ ﻋﺒﱠ ٌ
ُ ُﻣﺤ ﱠﻤ ٌﺪ
ﻋﺒﺪُ ﻳَﺰﻳﺪُ َﺛﺎﻣ ِ ٌﻦ ﻭﺍﻟﺘﺎ ِ
ﺳ ْﻊ ﺍﺑﻦ ُﻋﺒَﻴْ ٍﺪ َﺳﺎﺑ ِ ٌﻊ
ﺐ ُ ﻭﺳﺎﺋ ِ ٌ
َ
ﻣﻨﺎﻑ ﻟﻠﺠﻤﻴ ِﻊ ﺗﺎﺑ ِ ْﻊ
ٍ ﻋﺒﺪُ ﺐ ﺍﺑﻦ ﱠ
ﺍﻟﻤﻄﻠ ِ ْ ﻫﺎ ِﺷ ٌﻢ ﺍﻟ َﻤ ْﻮﻟُﻮ ُﺩ ُ
}ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ - {:ﺍﻟﻤﺸﻬﻮﺭ :ﺃﻥ ﺍﻟﻤﻠﻘﺐ ﺑﺎﻟﺤﺎﻓﻆ ﻫﻮ ﺍﻟﻌﺴﻘﻼﻧﻲ،
ﻟﻜﻦ ﻓﻲ ﺩﻳﺒﺎﺝ )ﺗﺤﻔﺔ( 1ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺜﻤﻲ ،ﻣﺎ ﻧﻘﻠﻪ ﺍﻟﻤﺼﻨﻒ ﺑﻄﻮﻟﻪ ﻓﻠﻌﻠﻪ ﻧﻘﻠﻪ
ﻋﻦ ﺍﻷﻭﻝ } -ﻫﻮ{ ﺃﻱ :ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ} :ﺇﻣﺎ ُﻡ ﺍﻷﺋ ﱠﻤﺔ ِ ﻋِﻠ ًﻤﺎ{ ﺃﻱ :ﻣﻘﺘﺪﻳﻬﻢ ﻓﻲ
ﺍﻟﻌﻠﻢ }ﻭ{ﻛﺬﺍ } َﻭ َﺭ ًﻋﺎ ،ﻭﺯُﻫﺪًﺍ ،ﻭ َﻣﻌﺮِﻓﺔ ،ﻭ َﺫﻛﺎ ًءِ ،
ﻭﺣﻔ ًﻈﺎ ،ﻭﻧ َﺴﺒًﺎ ،ﻓﺈﻧﻪ{ ﻋﻠﺔ
ﻹﻣﺎﻣﺘﻪ ﻓﻴﻤﺎ ﺫﻛﺮ }ﺑَ َﺮﻉ{ ﺃﻱ :ﻓﺎﻕ }ﻓﻲ ُﻛ ﱟﻞ ﻣﻤﺎ ﺫﻛِﺮ{.
ﺍﻟﺨﻠﻖ ﻟﻪ ﺑﻌﺪ ﻣﺎ ﺍﻧﻘﺎﺩﻭﺍ ﻟﻸﺋﻤﺔ ﻗﺒﻠَﻪ،
ﺃﻣﺎ ﺑَﺮﺍﻋ ُﺘﻪ ﻓﻲ ﺍﻟﻌﻠﻢ :ﻓﻴﻜﻔﻴﻚ ﺍﻧﻘﻴﺎﺩ َ
ﻭﺿﻮﺡ ﺩﻻﺋﻠﻪ ﻟﻤﺎ ﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ.
ُ ﻭﻟﻮ ﻻ
ﻗﻂ ،ﻭﻣِﻦﻭﺃﻣﺎ ﻭﺭﻋﻪ :ﻓﻴﻜﻔﻴﻚ ﺃﻧﻪ ﻣﺎ َﺣﻠﻒ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ﻛﺎﺫﺑﺎ ﻭﻻ ﺻﺎﺩﻗﺎ ﱡ
ﺩﺍﺑﺘﻚ؟ ﻓﻨَﺰﻝ ﻭﻋ ّﺪﻫﺎ
َ ﺭﺍﻛﺐ ﺩﺍﺑﺔٍ ْ -
ﻛﻢ ﻗﻮﺍﺋ ِ َﻢ ُ ﻭﺭﻋﻪِ ﻣﺎ ﺑﻠﻐﻨﺎ ﺃﻧﻪ ﺳﺌِﻞ -ﻭﻫﻮ
ﺃﺭﺑﻊ .ﻓﻠﻢ ﻳَﺒْﻠُﻐﻨﺎ ﺍﺣﺘﻴﺎﻁ ﻣﺜ ُﻞ ﺍﺣﺘﻴﺎﻃﻪِ.
ﺑﻮﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻴﻬﺎ ﻭﻗﺎﻝُ :
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ( ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ. }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 230
ﻭﻓﺎﻕ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻘﻪ ﻻ ﺳﻴﻤﺎ ﻣﺸﺎﺋﺨﻪ :ﻛﻤﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﻭﺳﻔﻴﺎﻥ ﺑﻦ
ﻋﻴﻴﻨﺔ ،ﻭﻣﺸﺎﺋﺨﻬﻢ ،ﻭﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻦ ﺗﻠﻚ ﺍﻷﻧﻮﺍﻉ ﻭﻛﺜﺮﺓ ﺍﻷﺗﺒﺎﻉ ﻓﻲ ﺃﻛﺜﺮ ﺃﻗﻄﺎﺭ
ﺍﻷﺭﺽ ،ﻭﺗﻘﺪﻡ ﻣﺬﻫﺒﻪ ﻭﺃﻫﻠﻪ ﻓﻴﻬﺎ ﻻ ﺳﻴﻤﺎ ﻓﻲ ﺍﻟﺤﺮﻣﻴﻦ ﺍﻟﺸﺮﻳﻔﻴﻦ ،ﻭﺍﻷﺭﺽ
ﺍﻟﻤﻘﺪﺳﺔ ،ﻭﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﺃﻫﻠﻬﺎ ﺃﻓﻀﻞ ﺍﻷﺭﺽ ﻭﺃﻫﻠﻬﺎ ،ﻣﺎ ﻟﻢ ﻳﺠﺘﻤﻊ ﻟﻐﻴﺮﻩ.،
ﺭﺟﻊ ﻣﻦ ﻋﻨﺪ ﺍﻟﺨﻠﻴﻔﺔ ﻫﺮﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺑﺄﻟﻒ ﻭﺃﻣﺎ ﺯﻫﺪُ ﻩ :ﻓﺤﺴﺒﻚ ﺃﻧﻪ ﻟ ﱠﻤﺎ َ
ﺩﻳﻨﺎﺭ ﺃﻧﻔ َﻘﻪ ﻛﻠﱠﻪ ﻋﻠﻰ َ
ﺍﻟﺨ َﺪﻡ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺩﺍﺭﻩ ،ﻭﺃﻧﻪ ﻟﻤﺎ ﺳﻘﻂ َﺳ ْﻮﻃﻪ ﻣﻦ ﻳﺪﻩ
ﺃﻋﻄﻰ ﻟﻤﻦ ﻧﺎﻭﻟﻪ ﺇﻳﺎﻩ ﺧﻤﺴﻴﻦ ﺩﻳﻨﺎﺭﺍ.
ﻭﺃﻣﺎ ﻣﻌﺮﻓﺘﻪ :ﻓﻴﻜﻔﻴﻚ ﺃﻧﻪ َﺳ ِﻤﻊ ﺗﺎﻟﻴﺎ ﻳﻘﺮﺃ ﻫﺬﺍ :ﱫu t s r q p oﱪ
ﻭﺧ ﱠﺮ َﻣﻐ ِﺸﻴًّﺎ
ﺍﻵﻳﺔ ،1ﻓﺘﻐﻴﱠﺮ ﻟﻮﻧﻪ ،ﻭﺍﻗﺸﻌﺮ ﺟﻠﺪﻩ ،ﻭﺍﺿﻄﺮﺏ ﺍﺿﻄﺮﺍﺑﺎ ﺷﺪﻳﺪﺍَ ،
ﻋﻠﻴﻪ .ﻓﻬﺬﺍ ﻣﻦ ﻛﻤﺎﻝ ﻣﻌﺮﻓﺘﻪ؛ ﻷﻥ ﺍﻟﺨﻮﻑ ﻋﻠﻰ ﻗ َﺪﺭِ ﺍﻟﻤﻌﺮﻓﺔ.
ﻭﺃﻣﺎ ﺫﻛﺎﺅﻩ :ﻓﺄﺷﻬﺮ ﻣِﻦ ﺃﻥ ﻳُﺬﻛ ََﺮ.
ﻭﺃﻣﺎ ﺣﻔﻈﻪ :ﻓﻴﻜﻔﻴﻚ ﻣﺎ ﺳﻴﺄﺗﻲ ﻣﻦ ﺣﻔﻈﻪ ﺍﻟﻘﺮﺁﻥ ﺳﻨ َﺔ ﺳﺒﻊٍ ،ﻭﺃﻧﻪ ﻗﺪ ﻛﺎﻥ
ﺁﻻﻑ ٍ
ﺑﻴﺖ ﻣﻦ ﺃﺷﻌﺎﺭ ُﻫﺬَﻳﻞ ﺑﺈﻋﺮﺍﺑﻬﺎ ،ﻭﻏﺮﻳﺒﻬﺎ ،ﻭﻣﻌﺎﻧﻴﻬﺎ ،ﺇﻟﻰ ِ ﻳَﺤﻔَﻆ ﻋﺸﺮ َﺓ
ﺩﻓﺘﺮ.
ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﺃﺟﻞ ﻣﻦ ﺃﻥ ﻳُﺬﻛﺮ ،ﻭﻻ ﻳُﺤﻴﻂ ﺑﻪ ﺩﻳﻮﺍﻥ ﻭﻻ ٌ
ﺃﻛﺜﺮ ﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ
َ }ﻭﻓﺎﻕ{ ﻋﻄﻒ ﺗﻔﺴﻴﺮ ﻟﺒﺮﻉ }ﻓﻴﻪ ﺃﻛﺜ ََﺮ َﻣ ْﻦ َﺳﺒَ َﻘﻪ{ ﺃﻱ: َ
ﻭﺳ ْﻔﻴﺎﻥَ
ﺎﻟﻚ ﺑﻦ ﺃﻧﺲُ ، ﺳﻴﱠ َﻤﺎ َﻣﺸﺎﺋﺨﻪ{ ﺃﻱ :ﺃﺳﺎﺗﻴﺬﻩ }ﻛ َﻤ ٍ َﺳﺒﻘﻮﻩ ﻓﻲ ﺍﻟﺰﻣﺎﻥ }ﻻ ِ
َ
ﺑﻦ ُﻋﻴﻴْﻨ َﺔ{ ﺳﻴﺄﺗﻲ ﺑﻴﺎﻧﻬﻢ }ﻭﻣﺸَ ﺎﺋﺨﻬﻢ ،ﻭﺍﺟﺘ َﻤ َﻊ ﻟﻪ ﻣِﻦ{ ﺑﻴﺎﻥٌ ﻣﺎ ﺍﻵﺗﻲ }ﺗﻠﻚ
ﺍﻷﻧﻮﺍﻉ{ ﺍﻟﺴﺎﺑﻘﺔ }ﻭﻛﺜﺮﺓ ِ ﺍﻷﺗﺒﺎﻉ{ ﺟﻤﻊ ﺗﺒﻊ -ﺑﻔﺘﺢ ﺍﻟﺒﺎء -ﺑﻤﻌﻨﻰ ﺍﻟﺘﺎﺑﻊ }ﻓﻲ ﺃﻛﺜﺮ
ﻣﻦ }ﻣﺬﻫﺒُﻪ ﻭﺃﻫﻠ ُﻪ{ ﻋﻄﻒ ﻋﻠﻰ ﻣﺪﺧﻮﻝ ْ ٌ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ{ ﺃﻱ :ﻧﻮﺍﺣﻴﻬﺎ }ﻭﺗَﻘ ﱠﺪﻡ{
ﻦ{ ﺃﻱ :ﺍﻟﻤﻜﺔ ﺍﻟﺤ َﺮﻣﻴْ ِ
ﺳﻴﱠ َﻤﺎ ﻓﻲ َ ﺃﻱ :ﺃﻫﻞ ﻣﺬﻫﺒﻪ }ﻓﻴﻬﺎ{ ﺃﻱ :ﺍﻷﻗﻄﺎﺭ }ﻻ ِ
ﺍﻟﻤﻘﺪﺱ }ﻭﻫﺬﻩ ﺍﻟﺜﻼﺛ ُﺔ{ ﺍﻟﻤﻘ ﱠﺪﺳﺔ{ ﺃﻱ :ﺑﻴﺖ َ }ﺍﻟﺸﺮﻳﻔﻴْﻦ ،ﻭﺍﻷﺭﺽ ُ ﻭﺍﻟﻤﺪﻳﻨﺔ ﱠ
ﺃﻓﻀﻞُ ﺍﻷﺭﺽ ﻭﺃﻫﻠ ِ َﻬﺎ{ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﺇﻥ ﺗﻔﺎﻭﺗﺖ ﻓﻴﻤﺎ ﺃﻱ :ﻭﺍﻟﺤﺎﻝ ﺃﻧﻬﺎ }ﻭﺃ ْﻫﻠُﻬﺎ َ
ﺑﻴﻨﻬﺎ } َﻣﺎ{ ﻓﺎﻋﻞ ﺍﺟﺘﻤﻊ }ﻟﻢ ﻳَﺠﺘﻤِﻊ ﻟﻐﻴﺮﻩ ِ{ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ.
ﺳﻮﺭﺓ ﺍﻟﻤﺮﺳﻼﺕ :ﺍﻵﻳﺎﺕ .36-35 }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
231
ﻭﻫﺬﺍ ﺣﻜﻤﺔ ﺗﺨﺼﻴﺼﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺑﻘﻮﻟﻪَ ) :ﻋﺎﻟ ِ ُﻢ ﻗُ َﺮﻳْ ٍ
ﺶ ﻳ َ ْﻤ َﻸ ِﻃﺒَﺎﻕَ
ﺽ ِﻋ ْﻠ ًﻤﺎ(.
ﺍﻷ ْﺭ ِ
ﻭﻣﻦ ﺍﻟﺨﻮﺍﺭﻕ ﺍﻟﺘﻲ ﻟﻢ ﻳﻘﻊ ﻧﻈﻴﺮﻫﺎ ﻟﻤﺠﺘﻬﺪ ﻏﻴﺮﻩ :ﺍﺳﺘﻨﺒﺎﻃﻪ ﻟﻤﺬﻫﺒﻪ
ﺍﻟﺠﺪﻳﺪ ﻓﻲ ﻧﺤﻮ :ﺃﺭﺑﻊ ﺳﻨﻴﻦ .ﻭﺃﻳﻀﺎ :ﻟﻤﺎ ﻓﺘﺢ ﻗﺒﺮﻩ ﻇﻬﺮ ﺭﻭﺍﺋﺢ ﻃﻴﺒﺔ،
ﻋﻄﻠﺖ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻋﻦ ﺍﺣﺴﺎﺳﻬﻢ؛ ﻓﺘﺮﻛﻮﻩ ،ﻭﻗﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻓﻲ
ﻣﻨﺎﻗﺒﻪ ﺣﺘﻰ ﺑﻠﻐﺖ ﻧﺤﻮ :ﺃﺭﺑﻌﻴﻦ ﺗﺼﻨﻴﻔﺎ؛ ﺍﻧﺘﻬﻰ ﻋﺒﺎﺭﺓ ﺍﻟﺤﺎﻓﻆ.
}ﺣﻜﻤ ُﺔ ﺗ َْﺨﺼﻴﺼﻪ ِ{ ﺃﻱ :ﺍﻟﺸﺎﻓﻌﻲ ÷ }ﻓﻲ ﺍﻟﺤﺪﻳﺚ{ }ﻭﻫﺬﺍ{ ﺍﻻﺟﺘﻤﺎ ُﻉ ِ
ﺶ ﻳَ ْﻤ َ ُ
ﻸ ﻤﻮﻝ ﺑﻪ ﻓﻲ ﻣِﺜْ ِﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ }ﺑﻘﻮﻟﻪ{ َ )} :€ﻋﺎﻟ ِ ُﻢ ُﻗ َﺮﻳْ ٍ ﺍﻟﻤ ْﻌ ِ
َ
ﻭﻏﻴﺮ ُﻩ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﻔ ِ ْﻘﻪِ: ُ ﺽ ﻋِ ْﻠ ًﻤﺎ({ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤ ُﺪ ﺎﻕ ﺍﻷ ْﺭ ِ ِﻃﺒَ َ
ﺍﻟﺸ ْﻬﺮﺓ ِ ﻣﺎ ﺍﺟﺘَ َﻤﻊ ﻟﻪ ،ﻓﻠﻢ ﻌﻲ ÷ ﺃﻱ :ﻷﻧﻪ ﻟﻢ ﻳَﺠﺘﻤﻊ ﻟ ُﻘﺮﻳ ِﺸ ﱟﻲ ﻣِﻦ ﱡ ﻧَﺮﺍﻩ ﺍﻟﺸﺎﻓ ِ ﱠ
ُ
ﺍﻟﺤﺪﻳﺚ ﺇﻻ ﻋﻠﻴﻪ. ﻳﺘﻨ ّﺰ ِﻝ
ﻭﻛﺮﺍﻣﺎﺕ ﺍﻟﺸﺎﻓﻌﻲ ÷ ﻛﺜﻴﺮﺓ ﻣﺸﻬﻮﺭﺓ ،ﻭﺧﻮﺍﺭﻗﻪ ﻓﺎﺋﻘﺔ ﺑﺎﻫﺮﺓ }ﻭ{ﻧﺎﻫﻴﻚ ﻣﻨﻬﺎ
ﻟﻤﺠﺘﻬ ٍﺪ ﻏﻴﺮﻩ ِ{ َﻈﻴﺮﻫﺎ ُ
ﺍﻟﺨﻮﺍﺭﻕ ﺍﻟﺘﻲ ﻟﻢ ﻳَﻘﻊ ﻧ ُ ﺍﺷﺘﻬﺮ ﻟﺪﻯ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ }ﻣﻦ َ ﻣﺎ َ
ﺑﻤﺼﺮ
َ ﺮﻳﺮﻩ }ﻟ ِ َﻤﺬﻫﺒﻪ ِ ﺍﻟﺠﺪﻳﺪِ{ ﻭﻫﻮ ﻣﺎ ﻗﺎﻟﻪﺘﻨﺒﺎﻃﻪ{ ﺃﻱ :ﺍﺳﺘﺨﺮﺍﺟﻪ ﻭﺗ َ ْﺤ ُ }ﺍﺳ ُ ﻭﻫﻮْ :
ﻨﻴﻦ{ ﺑﻌﺪ ﻣﺎ ﻗ ّﺮﺭ ﺍﻟﺸﺮﻳﻌ َﺔ ﻓﻲ ﻛﺘﺒﻪ ﺍﻟﻘﺪﻳﻤﺔ، ﺳ َ ﺃﺭﺑﻊ ِ
ﻣﻊ َﺳ َﻌﺘﻪِ ﺍﻟ ُﻤﻔﺮِ َﻃﺔ }ﻓﻲ ﻧﺤﻮَ :
ﻭﻫﻲ ﻣﺎ ﻗ ﱠﺮﺭﻫﺎ ﺑﺎﻟﻌﺮﺍﻕ ،ﻭﻫﺬﺍ ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﻠﻤﻪ ﻭﻭﺭﻋﻪ }ﻭ{ﻣﺎ ﺻﺢ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎء
}ﺭﻭﺍﺋﺢ
ُ }ﻇﻬﺮ{ ﻣﻦ ﻗﺒْﺮﻩ ِ }ﺃﻳﻀﺎ {:ﻣﻦ ﺃﻧﻪ }ﻟ ﱠﻤﺎ ُﻓﺘﺢ ﻗﺒﺮﻩ{ ﻟﻨﻘﻠﻪ ﺇﻟﻰ ﺑﻐﺪﺍﺩ ﺑﻌﺪ ﺃﺯﻣِﻨ ٍﺔ َ
ﺴﺎﺳﻬﻢ؛ َﻓﺘَ َﺮﻛﻮﻩ ،ﻭﻗﺪ َ
ﺃﻛﺜﺮ ﺇﺣ ِ }ﺍﻟﺤﺎﺿﺮﻳﻦ ﻋﻦ ْ
َ ﻃﻴﱢﺒ ٌﺔَ ،ﻋ ﱠﻄﻠﺖ{ ﺃﻱ :ﻗﻄﻌﺖ
َﺖ ﻧﺤ َﻮ :ﺃﺭﺑﻌﻴﻦ ﺗﺼﻨﻴﻔﺎ{ ﻭﻫﺬﺍ ﻣﻤﺎ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻓﻲ{ ﺑﻴﺎﻥ }ﻣﻨﺎﻗﺒﻪ ِ ﺣﺘﻰ ﺑَﻠﻐ َْ ﺍﻟﻨﺎﺱ
ُ
ﺴﻤﻊ ﻣﺜﻠَﻪ ﻟﻐﻴﺮﻩ }ﺍﻧﺘﻬﻰ{ ﺍﻷ ْﻭﻟﻰ ﺍﻧﺘﻬﺖ }ﻋﺒﺎﺭ ُﺓ ﺍﻟﺤﺎﻓﻆ{ ﺍﻟﻌﺴﻘﻼﻧﻲ .ﻭﻗﺎﻝ ﻟﻢ ﻧ َ َ
ﻗﺎﺋﻊ َﻭﻗﻌﺖ ﺑﻌﺪ ﻣﻮﺗﻪِ ﻛﻤﺎ ﺃﺧﺒﺮ ،ﻭﺃﻧﻪ ﺑﻮ َﻒ ﺃﺻﺤﺎﺑﻪ َ ﻛﺎﺷ َ
ﻓﻲ )ﺍﻟﺘﺤﻔﺔ( ﺃﻳﻀﺎ :ﺇﻧﻪ َ
ﺐ ،ﻭﺃ ْﻭﻓَ ُﻘﻬﺎ ﺍﻟﻤﺬﺍ ِﻫ ِ
ﺃﻋ َﺪ ُﻝ َ
ﻟﺖ ﺑﺄﻥ ﻣﺬﻫﺒَ ُﻪ ْ ﺍﻟﻨﺒﻲ €ﻭﻗﺪ ﺃﻋﻄﺎ ُﻩ ﻣِﻴﺰﺍﻧًﺎ ،ﻓﺄ ُ ﱢﻭ ْ ﱠ َﺭﺃﻯ
ﻭﺍﻟﻌﻤﻠﻴّﺔ؛ ﺍﻧﺘﻬﻰ. ﺃﻋﺪﻝ ﺍﻟ ِﻤﻠَ ِﻞ ﻭﺃﻭﻓَ ُﻘﻬﺎ ﻟﻠﺤﻜﻤﺔ ﺍﻟﻌِﻠﻤﻴ ﱠ ِﺔ َ
ُ ﻟﻠﺴﻨ ﱠ ِﺔ ﺍﻟ َﻐ ﱠﺮﺍء ِ ﺍﻟﺘﻲ ﻫﻲ
ﱡ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 232
ﻭﻭﻟﺪ ﺑﻐﺰﺓ ﻓﻲ ﺳﻨﺔ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ ،ﺛﻢ ﺣﻤﻞ ﺇﻟﻰ ﻣﻜﺔ ﺍﺑﻦ ﺳﻨﺘﻴﻦ ،ﻭﻧﺸﺄ
ﺑﻬﺎ ،ﻭﺃﺫﻥ ﻟﻪ ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﻭﻫﻮ ﺍﺑﻦ ﺧﻤﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻭﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ
ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﻴﻦ ،ﻭﺍﻟﻤﻮﻃﺄ ﻟﻌﺸﺮ .ﻭﺗﻮﻓﻲ ﻓﻲ ﻣﺼﺮ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺳﻨﺔ ﺃﺭﺑﻊ
ﻭﻣﺎﺋﺘﻴﻦ ،ﻭﻫﻮ ﺍﺑﻦ ﺃﺭﺑﻊ ﻭﺧﻤﺴﻴﻦ ﺳﻨﺔ.
ﺍﻷﺻﺢ }ﺑ َﻐ ﱠﺰﺓَ{ -ﺑﻔﺘﺢ ﺍﻟﻐﻴﻦ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺍﻟﺰﺍﻱ ﺍﻟﻤﺸﺪﺩﺓ -ﺃﺭﺽ ﱢ }ﻭ ُﻭﻟﺪ{ ﻋﻠﻰ
ﺑﻌ ْﺴ َﻘﻼﻥ }ﻓﻲ ﺳﻨﺔ ﺧَ ْﻤ َ
ﺴﻴﻦ ﻗﺒﺮ ﻫﺎﺷﻢ ﺟ ﱢﺪ ﺍﻟﻨﺒﻲ .€ﻭﻗﻴﻞَ : ﺑﻤﺸﺎﺭﻕ ﺍﻟﺸﺎﻡ ،ﺑﻬﺎ ُ
ﻦَ ،ﻭﻧ َﺸﺄ ﺑﻬﺎ{ }ﺍﺑﻦ َﺳﻨﺘَﻴْ ِﻭﻣﺎﺋﺔ ٍ{ ﻣﻦ ﺍﻟﻬﺠﺮﺓ }ﺛﻢ ُﺣﻤِﻞ ﺇﻟﻰ ﻣﻜ َﺔ{ ﻭﻫﻮ ﻛﺎﻥ ﺣﻴﻨﺌﺬ ُ
ﻟﻤﺎﻟﻚ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺛ َﺔ ﻋﺸﺮ ﺳﻨﺔ، ٍ ﺃﻱ :ﺻﺎﺭ ﺷﺎﺑﺎ ﺑﻤﻜﺔ ،ﺛﻢ ﺭﺣﻞ
ﻣﺎﻟﻚ }ﻓﻲ ﺍﻟﻔﺘﻮﻯ ﻭﻫﻮ ُ
ﺍﺑﻦ ٌ ﻓﺄﻗﺎﻡ ﻋﻨﺪﻩ ﻣﺪ ًﺓ }ﻭﺃُﺫِﻥَ { ﻟﻠﻤﺠﻬﻮﻝ ﺃﻱ :ﺃَﺫِ َﻥ }ﻟﻪ{
1
})ﺍﻟﻤ َﻮ ﱠﻃﺄ({
ُ ﺍﺑﻦ ﺳﺒ ِﻊ ﺳﻨﻴﻦ ،ﻭ{ﺣﻔﻆ ﻭﺣﻔ ِ َﻆ ﺍﻟﻘﺮﺁﻥَ ﻭﻫﻮ ُﺧﻤﺲ ﻋﺸﺮ َﺓ ﺳﻨ ًﺔَ ،
-ﻋﻠﻰ ﻭﺯﻥ ﺍﺳﻢ ﺍﻟﻤﻔﻌﻮﻝ ﻣﻦ ﺍﻟﺘﻔﻌﻴﻞ ،ﺳﻤﻲ ﺑﻪ :ﻟﻤﻮﺍﻃﺎﺓ ﺍﻟﻔﻘﻬﺎء ﻟﻪ }ﻟﻌﺸﺮ{
ﺗﺮﺗﻴﺐ ﺍﻟﻮﺟﻮﺩ. َ ﺳﻨﻴﻦ ،ﻟﻮ ﻗﺪﻡ ﻗﻮﻟﻪ :ﻭﺣﻔﻆ ﺍﻫـ ﻋﻠﻰ ﻗﻮﻟﻪ :ﻭﺃُﺫﻥ ﺍﻫـ ﻟﻄﺎﺑ َ َﻖ
ﻧﺎﻇﺮ ﺃﻛﺎﺑ ِ َﺮﻫﺎ ﻓﻈَ ﻔ ِ َﺮ ﻋﻠﻴﻬﻢ ،ﺛﻢ َ ﺭﺣﻞ ﻟِﺒﻐﺪﺍ َﺩ ﻭﻟ ُ ﱢﻘﺐ :ﺑـ)ﻧﺎﺻﺮ ﱡ
ﺍﻟﺴﻨ ﱠ ِﺔ( ﻟ ﱠﻤﺎ ﺛﻢ َ
ﻭﻣﺎﺋﺔ ،ﻭﺃﻟّﻒ ﻓﻴﻬﺎ ٍ ﺭﺟ َﻊ ﻟﺒﻐﺪﺍ َﺩ ﺳﻨ َ َﺔ ﺛ َﻤﺎ ٍﻥ ﻭﺗ ِ ْﺴ َ
ﻌﻴﻦ ﺭﺟ َﻊ ﻟﻤﻜ َﺔ ،ﺛﻢ َ
ﺑﻌﺪ ﻋﺎﻣﻴﻦ َ
ﺐ.ﻛﺘﺒﻪ ﺍﻟﻘﺪﻳﻤﺔ ،ﺛﻢ ﺑﻌﺪ ﺳﻨ ٍﺔ ﺭﺣﻞ ﻟﻤﺼﺮ ﻓﺄﻗﺎﻡ ﺑﻬﺎ َﻛ ْﻬﻔًﺎ ﻷﻫﻠﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗ َ َﻘ ﱠﻄ َ
ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗﺤﺼﻰ ﻭﺃﺷﻬﺮ ﻣﻦ ﺃﻥ ﺗﺴﺘﻘﺼﻰ ،ﻭﻧﺎﻫﻴﻚ ﻣﻨﻬﺎ ﻭﺭﺍء ﻭﻓﻀﺎﺋﻠﻪ ُ
ﻣﺎ ﺗﻘﺪﻡ :ﺃﻧﻪ ﻛﺎﻥ ﻳَﺨﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﻟﻴﻠﺔ ﺧﺘﻤﺔ ،ﻭﻓﻲ ﺭﻣﻀﺎﻥ ﺧﺘﻤﺘﻴﻦ ،ﻭﻛﺎﻥ
ﱢﺉ ﺍﻟﻠﻴﻞَ ﺛﻼﺛ َﺔ ﺃﺟﺰﺍء :ﺟﺰء ﻟﻨﻈﺮ ﺍﻟﻌﻠﻢ ،ﻭﺟﺰء ﻟﻠﺼﻼﺓ ،ﻭﺟﺰء ﻟﻠﻨﻮﻡ ﺑِﻨِﻴﱠﺔ
ﻳُﺠﺰ ُ
ﺍﻟﻘﻮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﺮﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﺃﺑﻠﻎ ﺭﺿﺎﺋﻪ ،ﻭﻧﻔﻌﻨﺎ ﺑﺤﺒﻪ ﻭﺛﻨﺎﺋﻪ.
ﺳﻠﺦ ﺷﻬﺮ ﺭﺟﺐ }ﻓﻲ ﺳﻨﺔ ﺃﺭﺑﻊ َ ﺍﻟﺠﻤ َﻌﺔ{
ُ }ﻭﺗﻮﻓﻲ ﻓﻲ ﻣﺼﺮ{ ﺷﻬﻴ ًﺪﺍ }ﻳﻮﻡ
ﺃﺭﺑﻊ ﻭﺧﻤﺴﻴﻦ ﺳﻨﺔ{ ﻭﺩﻓﻦ ﺑﻘﺮﺍﻓﺘﻬﺎ ،ﻭﻋﻠﻰ ﻗﺒﺮﻩ ِ ﻣﻦ ﺍﻟﺠﻼﻟﺔ ﺍﺑﻦ َ
ﻭﻣﺎﺋﺘﻴﻦ ،ﻭﻫﻮ ُ
ﻣﻘﺎﻡ ﺫﻟﻚ ﺍﻹﻣﺎﻡ.
َ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻣﺎ ﻳﻨﺎﺳﺐ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﻮﻃﺄ( ،ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ . }{1
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
233
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻓﻬﻮ ﺍﻟﻨﻌﻤﺎﻥ ﺍﺑﻦ ﺛﺎﺑﺖ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ،ﻛﺎﻥ
ﻓﻘﻴﻬﺎ ،ﻋﺎﻟﻤﺎ ،ﻋﺎﺑﺪﺍ ،ﺯﺍﻫﺪﺍ..........................،
ﻛﺮﻩ ﺑﻌﺪ ﺍﻟﺸﺎﻓﻌﻲ ÷ :ﻟﻜﻮﻧﻪ ﻣﻦ ِ
}ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ{ ÷ - :ﻭﻟﻌﻞ ﺫ َ
ﺃﻫﻞ ﺍﻟﻜﺸﻒ ،ﻭﻛﻮﻥ ﻣﺬﻫﺒﻪِ َ
ﺃﻭﻝ ﺍﻟﻤﺬﺍﻫﺐ ﺗَﺪﻭﻳﻨﺎ ﻭﺁ ِﺧ َﺮ َﻫﺎ ﺍﻧﻘﺮﺍﺿﺎ ﻛﻤﺎ ﻗﺎﻟﻪ
}ﺍﺑﻦ ﺛﺎﺑﺖ ،ﻭﻫﻮ{ ﺃﻱ :ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﻫﻞ ﺍﻟﻜﺸﻒ } -ﻓﻬﻮ ﺍﻟﻨﻌﻤﺎﻥ{ -ﺑﻀﻢ ﺍﻟﻨﻮﻥ َ
}ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ{ ﻛﻮﻧ ُﻪ ﻓﻲ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﻣﻌﺮﻭﻑ؛ ﻟﻜﻨﻬﻢ ﺷﺮﻃﻮﺍ ﻓﻲ ﺍﻟﺘﺎﺑﻌﻲ ﺇﻃﺎﻟﺔ
ﺻﺤﺒﺘﻪ ﻟﻠﺼﺤﺎﺑﻲ ﻣﻊ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻟﻢ ﻳَﺠﺘﻤﻊ ﺑﺼﺤﺎﺑﻲ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﺎﺫﻟﻲ،
ﺯﻣﻦ ﺃﺭﺑﻌ ٍﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ؛ ﺍﻟﻌﻠﻢ -ﺧﻼﻓﺎ ﻟﻤﻦ ﺯﻋﻤﻪ -ۊﺇﻥ ﺃﺩﺭﻙ ََ ﻭﻻ ﺃﺧﺬ ﻋﻨﻪ
ﺇﻻ ﺃﻥ ﻳﺮﺍﺩ ﺃﻧﻪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ ﺩﺭﺟﺔ ﻛﻤﺎ ﻳﻘﺎﻝ ﺫﻟﻚ ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﻛﻤﺎ ﺳﻴﺄﺗﻲ.
}ﻛﺎﻥ ﻓﻘﻴﻬﺎ{ ﻭﻧﺎﻫﻴﻚ ﻓﻴﻪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ÷ :ﺍﻟﻨﺎﺱ ﻋﻴﺎﻝ ﻓﻲ ﺍﻟﻔﻘﻪ
ﻋﻠﻰ ﺃﺑﻲ ﺣﻨﻴﻔ َﺔ ،ﻭﺍﻟﻌﻴﺎﻝ :ﺟﻤﻊ َﻋﻴﱢﻞ ﻛﺴﻴّﺪ ،ﻭﻋﻴﺎﻝ ﺍﻟﺮﺟﻞَ :ﻣﻦ ﻳَﻌﻮﻟﻪ ﺃﻱ:
ﻳ ُﻘﻮﺗﻪ ﻭﻳُﻨﻔِﻖ ﻋﻠﻴﻪ ،ﻓﺄﺑﻮ ﺣﻨﻴﻔﺔ ÷ ﻫﻮ ﺍﻟﺬﻱ ﻳُﻨﻔِﻖ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ،
ﻭﻛﻔﺎﻩ ﻟﻪ ﻣﻨﻘﺒﺔ ﺃﻱّ ﻣﻨﻘﺒﺔ.
}ﻋﺎﻟﻤﺎ{ ﻻ ﺣﺎﺟ َﺔ ﺇﻟﻰ ﺑﻴﺎﻥ ﻋﻠﻤﻪِ ﻟﺸﻬﺮﺗﻪ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ.
ﺃﻛﺜﺮ ﻣﻦ
َ }ﻋﺎﺑﺪﺍ{ ﻭﻳﻜﻔﻴﻚ ﻓﻲ ﻋﺒﺎﺩﺗﻪ :ﺃﻧﻪ ﺻﻠﻰ ﺍﻟﺼﺒﺢ ﺑﻮﺿﻮء ﺍﻟﻌﺸﺎء
ﺧﻤﺴﻴﻦ ﺳﻨﺔ ،ﻭﻟﻢ ﻳ َ َﻀﻊ ﺟﻨﺒَﻪ ﺇﻟﻰ ﺍﻷﺭﺽ ﻓﻲ ﺍﻟﻠﻴﻞ ﺃﺑﺪﺍ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻳَﻨﺎﻡ ﻟﺤﻈﺔ
ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﻫﻮ ﺟﺎﻟﺲ.
ﻓﺨﻠﻂ }ﺯﺍﻫﺪﺍ{ ﻭﻳﻜﻔﻴﻚ ﻓﻲ ﺯﻫﺪﻩ ﻭﻭﺭﻋﻪ :ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﺣﺪ ﻣﻨﻪ ﺛﻮﺑﺎ َ
ﺛﻤﻨَﻪ ﻋﻠﻰ ﺍﻟ َﻐﻠﱠﺔ ﺛﻢ ﺭ ﱠﺩﻩ ﻋﻠﻴﻪ ،ﻳُﻌﻄﻲ ﺻﺎﺣﺐ ﺍﻟﺜﻮﺏ ﺟﻤﻴﻊ ﺍﻟﻐﻠﺔ ﺍﻟﺘﻲ ﻋﻨﺪﻩ
َﻄﺖ ﺩﺭﺍﻫﻤﻚ ﺑﺪﺭﺍﻫﻤﻲ ﻓﺨﺬﻫﺎ ﻛﻠﻬﺎ ﻭﺳﺎﻣﺤﺘُﻚ ﻳﺎ ﺃﺧﻲ ُﺩﻧﻴﺎ ﻭﻳﻘﻮﻝ :ﻗﺪ ﺍﺧﺘﻠ ْ
ﺃﻱ ﻭﺭ ٍﻉ .ﻭﻣﻦ ﻭﺭﻋﻪ ﺃﻳﻀﺎ :ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺠﻠِﺲ ﻓﻲ ﻇﻞ ﻭﺭﻉ ﱡ
ﻭﺃﺧﺮﻯ .ﻭﻫﺬﺍ ٌ
ﺽ َﺟ ﱠﺮ ﻧ ْﻔ ًﻌﺎ ﻓﻬﻮ ﺭِﺑﺎ.
ﻗﺮ ٍ ﺟﺪﺍﺭِ َﻏﺮِﻳﻤﻪِ ﻭﻳﻘﻮﻝ :ﱡ
ﻛﻞ ْ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 234
ﻋﺎﺭﻓﺎ ﺑﺎﷲ ﺗﻌﺎﻟﻰ ،ﺧﺎﺋﻔﺎ ﻣﻨﻪ.
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ :ﻣﺎ ﻣﻘﻠﺖ ﻋﻴﻨﺎﻱ ﻣﺜﻞ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﺭﻭﻱ ﻋﻦ ﺣﻤﺎﺩ:
ﺃﻧﻪ ﻛﺎﻥ ﻳﻤﺮ ﺑﻨﺎﺱ ﻓﻘﺎﻟﻮﺍ :ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﺤﻴﻲ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﺑﺎﻟﺼﻼﺓ ،ﻓﻠﻢ ﻳﺰﻝ ﺑﻌﺪ
ﺫﻟﻚ ﻳﺤﻴﻲ ﺍﻟﻠﻴﻞ ﻛﻠﻪ...............................،
ﺍﻷﻣﻮﺭ ﻛﻤﺎ ﻫﻲ؛ ﺣﺘﻰ
َ }ﻋﺎﺭﻓﺎ ﺑﺎﷲ ﺗﻌﺎﻟﻰ{ ﻭﻣﻦ ﻧﻮﺭ ﻣﻌﺮﻓﺘﻪ :ﻛﺎﻥ ﻳﻜ ِﺸﻒ ﻟﻪ
ﺃﻋﻴﺎﻥ ﺗﻠﻚ ﺍﻟﺨﻄﺎﻳﺎ ﺍﻟﺘﻲ َﺧ ّﺮﺕ
َ ﺍﻟﻤﺎء ﺍﻟﺬﻱ ﻳَﺘﻮﺿﺄ ﻣﻨﻪ ﺍﻟﻨﺎﺱ ﻳﻌﺮِﻑ
َ ﺃﻧﻪ ﺇﺫﺍ ﺭﺃﻯ
ﺍﻟﺤﺠﺎﺏ؛ ﻷﻥ ﻓﻴﻪ
َ ﻓﻲ ﺍﻟﻤﺎء ﻛﺎﻷﻣﻮﺭ ﺍﻟﻤﺤﺴﻮﺳﺔ ،ﺛﻢ ﺑﻠﻐﻨﺎ ﺃﻧﻪ ﺳﺌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ
ﺍﻃﻼﻉ ﻋﻠﻰ ﻋﻮﺭﺍﺕ ﺍﻟﻨﺎﺱ.ٌ
ﻓﻀﺮِﺏ ﻣﺎﺋ ًﺔ
}ﺧﺎﺋﻔﺎ ﻣﻨﻪ{ ﻭﻣﻦ ﺷﺪﺓ ﺧﻮﻓﻪ :ﺃﻧﻪ ﻟ ّﻤﺎ ُﺩﻋﻲ ﺇﻟﻰ ﺍﻟﻘﻀﺎء ﺃﺑﻰُ ،
ﺑﺴ ْﻮ ٍ
ﻁ ﻓﻲ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ،ﻓﻠﻢ ﻳ َ ِﻞ ﻓﺘُﺮِﻙ ،ﻭﻗﻴﻞ :ﺇﻧﻪ ﻣﺎﺕ ﻓﻲ َ
ﺍﻟﺤﺒْﺲ. َ
ﻓﺎﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ÷ :ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻭﺃﻭﺭﻋﻬﻢ ،ﻭﺃﻋﺒﺪُﻫﻢ ،ﻭﺃﻛﺜﺮﻫﻢ ﺍﺣﺘﻴﺎﻃﺎ
ﻓﻲ ﺍﻟﺪﻳﻦ ،ﻭﻣﻦ ﺷﺪﺓ ﺍﺣﺘﻴﺎﻃﻪ :ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﻀﻊ ﻣﺴﺄﻟﺔ ﻓﻲ ﺍﻟﻌﻠﻢ ﺣﺘﻰ ﻳﺠﻤﻊ
ﺃﺻﺤﺎﺑﻪ ﻭﻳﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻣﺠﻠﺴﺎ ،ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﺃﺻﺤﺎﺑُﻪ ﻛﻠﻬﻢ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺘﻬﺎ ﻟﻠﺸﺮﻳﻌﺔ
ﺿﻌﻬﺎ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻟﻔﻼﻧﻲ }ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ{ -ﺑﺎﻟﺤﺮﻛﺎﺕ ﻗﺎﻝ ﻷﺑﻲ ﻳﻮﺳﻒ 1ﺃﻭ ﻏﻴﺮﻩ َِ :
ﺣﺞ ﺳﺒﻌﻴﻦ ﺣﺠ ًﺔ }ﺑﻦ ﺍﻟﺜﻼﺙ ﻓﻲ ﺍﻟﺴﻴﻦ ،ﺃﺷﻬﺮﻫﺎ ﺍﻟﻀ ﱡﻢ -ﻭﻫﻮ ﺇﻣﺎﻡ ﺟﻠﻴﻞ ﱠ ِ
ﺖ ﻋﻴﻨﺎﻱ{ ﺃﻱ :ﻣﺎ ﺃﺑﺼﺮﺗﺎ ﻋﻴﻴﻨﺔ - {:ﺑﻀﻢ ﺍﻟﻌﻴﻦ -ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻤﺼﻐﺮ }ﻣﺎ َﻣ َﻘ َﻠ ْ
ﺑ ُﻤﻘﻠﺘَﻴْﻬِﻤﺎ }ﻣﺜﻞَ ﺃﺑﻲ ﺣﻨﻴﻔﺔ{ ﻓﻲ ﺍﻟﻤﺬﻛﻮﺭﺍﺕ }ﻭﺭﻭﻱ ﻋﻦ ﺣﻤﺎﺩ - {:ﻭﻛﺎﻥ ﻷﺑﻲ
ﺍﺑﻦ ﺍﺳ ُﻤﻪ :ﺣﻤﺎﺩ ،ﻓﻠﻌﻞ ﻫﺬﺍ ﻫﻮ } -ﺃﻧﻪ{ ﺃﻱ :ﺃﺑﺎ ﺣﻨﻴﻔﺔ ÷ }ﻛﺎﻥ ُ
ﻳﻤ ﱡﺮ ﺣﻨﻴﻔ َﺔ ٌ
ﻧﺼﻒ ﺍﻟﻠﻴﻞ
َ ﺍﻟﻠﻴﻞ ﻛ ﱠﻠﻪ ﺑﺎﻟﺼﻼﺓ{ ﻭﻛﺎﻥ ُ
ﻗﺒﻞ ﻳﺤﻴﻲ َ ﺑﻨﺎﺱ ﻓﻘﺎﻟﻮﺍ :ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳُﺤﻴﻲ
}ﻓﻠﻢ ﻳﺰﻝ{ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ÷ }ﺑﻌﺪ ﺫﻟﻚ{ ﺍﻟﻘﻮﻝ }ﻳﺤﻴﻲ ﺍﻟﻠﻴﻞ ﻛﻠﻪ{ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺁﻧﻔﺎ
ﻫﻮ :ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻜﻮﻓﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺃﺑﻮ ﻳﻮﺳﻒ ،ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ }{1
ﺃﺑﻲ ﺣﻨﻴﻔﺔ ،ﻭﺗﻠﻤﻴﺬﻩ ،ﻭﺃﻭﻝ ﻣﻦ ﻧﺸﺮ ﻣﺬﻫﺒﻪ .ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻋﻼﻣﺔ ﻣﻦ ﺣﻔﺎﻅ ﺍﻟﺤﺪﻳﺚ ،ﺗﻔﻘﻪ
ﺑﺎﻟﺤﺪﻳﺚ ﻭﺍﻟﺮﻭﺍﻳﺔ ،ﺛﻢ ﻟﺰﻡ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ،ﻓﻐﻠﺐ ﻋﻠﻴﻪ )ﺍﻟﺮﺃﻱ( ﻭﻭﻟﻲ ﺍﻟﻘﻀﺎء ﺑﺒﻐﺪﺍﺩ ﺃﻳﺎﻡ
ﺍﻟﻤﻬﺪﻱ ﻭﺍﻟﻬﺎﺩﻱ ﻭﺍﻟﺮﺷﻴﺪ .ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺩﻋﻲ )ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ( ،ﻭﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺍﻟﻜﺘﺐ
ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ .ﻣﻦ ﻛﺘﺒﻪ) :ﺍﻟﺨﺮﺍﺝ() ،ﺍﻵﺛﺎﺭ( ،ﻭﻫﻮ ﻣﺴﻨﺪ ﺃﺑﻲ
ﺣﻨﻴﻔﺔ) ،ﺃﺩﺏ ﺍﻟﻘﺎﺿﻲ( .ﻭﻟﺪ ﺳﻨﺔ 113ﻫـ ﺑﺎﻟﻜﻮﻓﺔ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 182ﻫـ ﺑﺒﻐﺪﺍﺩ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
235
ﻭﻗﺎﻝ :ﺃﻧﺎ ﺃﺳﺘﺤﻴﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﺃﻭﺻﻒ ﺑﻤﺎ ﻟﻴﺲ ﻓﻲ ﻣﻦ ﻋﺒﺎﺩﺗﻪ.
ﻭﻣﻦ ﻛﺮﺍﻣﺎﺗﻪ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ :ﻟﻤﺎ ﻏﺴﻞ ﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻇﻬﺮ ﻋﻠﻰ ﺟﺒﻴﻨﻪ ﺳﻄﺮ :ﱫ8 7 6 5 4 3 2 1
@ ? > = < ; : 9ﱪ ،ﻭﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﻤﻨﻰ :ﱫ® ¯ ± °
²ﱪ ،ﻭﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ :ﱫn m l k j i hﱪ ،ﻭﻋﻠﻰ ﺑﻄﻨﻪ:
ﱫ! "...................................
ﻓﻲ ﻣﻦ ﻋﺒﺎﺩﺗﻪ{ ﻭﻣﻨﺎﻗﺒﻪ
ﻒ ﺑﻤﺎ ﻟﻴﺲ ﱠ }ﻭﻗﺎﻝ :ﺃﻧﺎ ﺃﺳﺘﺤﻴِﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﺃ ُ َ
ﻭﺻ َ
ﻛﺜﻴﺮﺓ ﻭﻓﻀﺎﺋﻠﻪ ﺟ ﱠﻤ ٌﺔ ﺑﺤﻴﺚ ﻻ ﻳﻠﺤﻘﻪ ﻓﻴﻬﺎ ﺃﺣﺪ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻛﻤﺎ ﺫﻛﺮﻧﺎ.
ﻭﻗﺪ ﺣﺞ ﺧﻤﺴﺎ ﻭﺧﻤﺴﻴﻦ ﺣﺠﺔ.
}ﻭ{ﻳﻜﻔﻴﻚ }ﻣﻦ ﻛﺮﺍﻣﺎﺗﻪ{ ﻣﺎ ﻭﻗﻊ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ُﻋﻠ ﱢﻮ ﺩﺭﺟﺘﻪِ }ﻛﻤﺎ
}ﻟﻤﺎ ُﻏﺴﻞ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ÷ ﻇ َﻬﺮ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ{ ÷ :ﺃﻧﻪ ّ
ﻋﻠﻰ ﺟﺒﻴﻨﻪ{ ﺃﻱ :ﻋﻠﻰ ﻃﺮﻑ ﺟﺒﻬﺘﻪ }ﺳﻄﺮ{ ﻛﺘﺐ ﻓﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ} :ﱫ1
ﺧﻮﻑ ﻭﻻ ﺣﺰﻥٌ }ﱫ7 6 5ﱪ{ ٌ 3 2ﱪ{ ﺃﻱ :ﺍﻵﻣِﻨَﺔ ﺍﻟﺘﻲ ﻻ ﻳَﻌﺘﺮﻳﻬﺎ
ﺃﻱ :ﺇﻟﻰ ﻭﻋﺪﻩ ﺑﺎﻟﻤﻮﺕ }ﱫ8ﱪ{ ﺑﻤﺎ ﺃﻭﺗِﻴﺖ }ﱫ9ﱪ{ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﻰ
}ﱫ; < =ﱪ{ ﺃﻱ :ﻓﻲ ُﺟﻤﻠﺔ ﻋﺒﺎﺩِﻱﱠ ﺍﻟﺼﺎﻟﺤﻴﻦ }ﱫ? @ﱪ{ 1ﻣﻌﻬﻢ،
ﺍﻟﺘﺮﺍﺏ
ُ ﻭﺳﻮﻱ ﻋﻠﻴﻪ ﻭﻧﻈﻴﺮ ﻫﺬﺍ ﻣﺎ ﺭﻭﻱ :ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻤﺎ ِ
ﻭﺿﻊ ﻓﻲ ﺍﻟﻘﺒﺮ ُ
ﺳﻤﻊ ﻗﺎﺋﻞ ﻳﻘﻮﻝ :ﱫ1ﱪ ﺍﻵﻳﺔ} 2ﻭ{ﻇﻬﺮ ﺃﻳﻀﺎ }ﻋﻠﻰ ﻳﺪﻩ ِ ﺍﻟﻴﻤﻨﻰ :ﱫ®
ﺍﻟﺜﻮﺍﺏ
َ ¯ ² ± °ﱪ{ 3ﺃﻱ :ﺑﺴﺒﺐ ﻣﺎ ﻋ ِﻤﻠﺘﻢ ،ﻭﺇﻥ ﻟﻢ ﻳَﺴﺘ ِﺤ ﱠﻖ ٌ
ﺃﺣﺪ
ﺑﺎﻟﻌﻤﻞ ﻟﻜﻦ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳ ُ ّﺴﺒﱢﺒ ُﻪ }ﻭ{ﻇﻬﺮ ﺃﻳﻀﺎ }ﻋﻠﻰ{ ﻳﺪﻩ }ﺍﻟﻴﺴﺮﻯ:
ﱫn m l k j i hﱪ ،4ﻭ{ﻇﻬﺮ ﺃﻳﻀﺎ }ﻋﻠﻰ ﺑﻄﻨﻪ :ﱫ! "
ﺍﻟﻔﺠﺮ :ﺍﻵﻳﺎﺕ .30-27 ﺳﻮﺭﺓ }{1
ﺍﻟﻔﺠﺮ :ﺍﻵﻳﺔ .27 ﺳﻮﺭﺓ }{2
ﺍﻟﻨﺤﻞ :ﺍﻵﻳﺔ .32 ﺳﻮﺭﺓ }{3
ﺍﻟﻜﻬﻒ :ﺍﻵﻳﺔ .30 ﺳﻮﺭﺓ }{4
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 236
% $ #ﱪ ،ﻭﻟﻤﺎ ﻭﺿﻌﻮﻩ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ ﺳﻤﻊ ﺻﻮﺕ ﻫﺎﺗﻒ ﻳﻘﻮﻝ:
ﻳﺎ ﻗﺎﺋﻢ ﺍﻟﻠﻴﻞ ،ﻃﻮﻳﻞ ﺍﻟﻘﻴﺎﻡ ،ﻛﺜﻴﺮ ﺍﻟﺘﻬﺠﺪ ،ﻛﺜﻴﺮ ﺍﻟﺼﻴﺎﻡ ،ﺃﺑﺎﺣﻚ ﺍﻟﺴﻴﺪ ﺩﺍﺭ
ﺍﻟﺴﻼﻡ ،ﻭﻟﻤﺎ ﻭﺿﻊ ﻓﻲ ﻗﺒﺮﻩ ﻫﺘﻒ ﻫﺎﺗﻒ ﻳﻘﻮﻝ :ﱫ_ ` b aﱪ.
ﻭﺗﻮﻓﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ ،ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﻭﻟﺪ ﻓﻴﻬﺎ
ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻫﻮ ﺍﺑﻦ ﺳﺒﻌﻴﻦ ﺳﻨﺔ.
% $ #ﱪ{ ،1ﻭﻫﺬﻩ ﻛﺮﺍﻣﺎﺕ ﺟﻠﻴﻼﺕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ،
ﺟﻌﻠﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻨﻬﻢ؛ ﺁﻣﻴﻦ.
ﺍﻟﻤﻴﱢﺖ،
}ﻭﻟﻤﺎ ﻭﺿﻌﻮﻩ ﻋﻠﻰ ﺍﻟﺠﻨﺎﺯﺓ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ( ﻫﻲ :ﺑﺎﻟﻜﺴﺮ َ -
ﺮﻳﺮ ﺃﻭ َﻋ ْﻜ ُﺴﻪ }ﺳﻤﻊ ﺻﻮﺕ ﻫﺎﺗﻒ{ ﺃﻱ :ﺻﺎﺋﺢ ﻣﻦ ﻣﻠﻚ ﺃﻭ ﱟ
ﻭﻟﻲ ﺃﻭ ﺍﻟﺴ ُ
ﻭﺑﺎﻟﻔﺘﺢ -ﱠ
ِﺟﻨﻲ ﻣﻦ ﻗِﺒَﻞ ﺍﷲ ﺗﻌﺎﻟﻰ }ﻳﻘﻮﻝ :ﻳﺎ ﻗﺎﺋﻢ ﺍﻟﻠﻴﻞ ،ﻃﻮﻳﻞ ﺍﻟﻘﻴﺎﻡَ ،
ﻛﺜﻴﺮ ﺍﻟﺘﻬﺠﺪ ،ﻛﺜﻴﺮ
ﺍﻟﺼﻴﺎﻡ ،ﺃﺑﺎﺣﻚ ﺍﻟﺴﻴﺪ{ ﺃﻱ :ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ }ﺩﺍﺭ ﺍﻟﺴﻼﻡ{ ُﻣﺒﺎﺣﺎ ﻟﻚ ﺃﻱ :ﺧﻴ ﱠ َﺮﻙ
ﻭﻣﻦ ﻟﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻻ ﻳﺪﺧﻞ ﺇﻻ ﻓﻴﻪ ،ﻭﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻟﺴﻴﺪ ﻭﺟﻮﺍﺯ ﻓﻲ ﺩﺧﻮﻝ ﺍﻟﺠﻨﺔَ ،
ﻛﻼﻡ ﻃﻮﻳﻞ ﻣﺬﻛﻮﺭ ﻓﻲ )ﺍﻷﺯﻫﺎﺭ( ﻓﺮﺍﺟﻌﻪ. ٌ ﺇﻃﻼﻗﻪِ ﻋﻠﻰ ﻏﻴﺮ ﺍﷲ ﻣﻦ ﺍﻟﻔﻀﻼء
ﻒ ﻫﺎﺗﻒ ﻳﻘﻮﻝ :ﱫ_ﱪ{ ﺃﻱ :ﺍﺳﺘﺮﺍﺣﺔ }ﻭﻟﻤﺎ ﻭﺿﻊ ﻓﻲ ﻗﺒﺮﻩ ﻫﺘَ َ
}ﱫ`ﱪ{ ﺃﻱ :ﻭﺭﻕ ﻃﻴﺐ }ﱫb aﱪ{ُ 2
ﺫﺍﺕ ﺗﻨ ﱡﻌﻢٍ .ﻭﻓﻲ ﻛﻞ ﺫﻟﻚ
ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻔﻠﺤﻴﻦ ،ﺟﻌﻠﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻨﻬﻢ؛ ﺁﻣﻴﻦ.
}ﻭﺗﻮﻓﻲ ÷ ﺑﺒﻐﺪﺍﺩ{ -ﺑﻤﻌﺠﻤﺘﻴﻦ ﻭﻣﻬﻤﻠﺘﻴﻦ ﻭﺗﻘﺪﻳﻢ ﻛ ﱟﻞ ﻣﻨﻬﻤﺎ -ﻣﺪﻳﻨﺔ
ﺍﻟﺴﻼﻡ }ﺳﻨ َﺔ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ{ ﻭﻗﺎﻝ ﻓﻲ )ﺍﻟﺒﻐﻴﺔ( :ﻭﻟﺪ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ÷ ﺳﻨﺔ
ﺍﻟﺴﻨ ُﺔ ﺍﻟﺘﻲ ﻭﻟﺪ ٍ
ﻭﻣﺎﺋﺔ }ﻭﻫﻲ ﱠ ﺛﻤﺎﻧﻴﻦ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ ﺇﺣﺪﻯ ﺃﻭ ﺛﻼﺙ ﻭﺧﻤﺴﻴﻦ
ﻳﻮﻡ ﻭﻟِﺪ ﺍﻟﺸﺎﻓﻌﻲ ÷ ﻓﻠﻢ ﻳَﺜﺒﺖ
ﻓﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ{ ÷ ،ﻭﺃﻣﺎ ﺃﻧﻪ ﻣﺎﺕ َ
}ﻭﻫﻮ :ﺍﺑﻦ ﺳﺒﻌﻴﻦ ﺳﻨﺔ.
ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ :ﺍﻵﻳﺔ .21 }{1
ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ :ﺍﻵﻳﺔ .89 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
237
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺍﺑﻦ ﺃﻧﺲ ﺍﻷﺻﺒﺤﻲ :ﻓﻬﻮ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ،ﻭﻧﺎﺻﺮ ﺍﻟﺴﻨﺔ،
ﻭﻋﺎﻟﻢ ﺍﻟﻤﺪﻳﻨﺔ ،ﻭﻫﺪﺍﺓ ﺍﻷﻣﺔ .ﻭﺃﺟﻤﻊ ﺍﻟﻌﻠﻤﺎء :ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ ،ﻭﺟﻼﻟﺘﻪ،
ﻭﺯﻫﺎﺩﺗﻪ ،ﻭﺍﻹﺫﻋﺎﻥ ﻟﻪ ﻓﻲ ﺍﻟﺤﻔﻆ ،ﻭﻓﻲ ﺗﻌﻈﻴﻢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ؛ ﻷﻧﻪ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺪﺙ ﺑﺤﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺗﻮﺿﺄ ،ﻭﺟﻠﺲ ﻋﻠﻰ ﺻﺪﺭ
ﻓﺮﺍﺷﻪ ،ﻭﺳﺮﺡ ﻟﺤﻴﺘﻪ ،ﻭﺍﺳﺘﻌﻤﻞ.........................
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ - {:ﻭﻟﻌﻞ ﺗﻘﺪﻳ ُﻤﻪ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ :ﻟﺘﻘﺪﻣﻪ ﺳﻨﺎ
ﺤﻲ{ ﺍﻷﺻﺒَ ِ
ﻭﻣﺬﻫﺒﺎ؛ ﻷﻧﻪ ﺷﻴﺦ ﺍﻟﺸﺎﻓﻌﻲ ÷ ﻛﻤﺎ ﺃﻥ ﺃﺣﻤﺪ ﺗﻠﻤﻴ ُﺬﻩ } -ﺍﺑﻦ ﺃﻧﺲ ْ
ﺃﺻﺒ َﺢ ﻟﻤﻠ ِ ٍ ﺍﻷﺻﺒَ ِﺤ ﱡﻲ -ﱠ
ﻚ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻴَ َﻤﻦ ﺍﻟﺴ ْﻮ ُﻁ ﻧﺴﺒ ًﺔ ﺇﻟﻰ ﺫﻱ ْ َ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(ْ :
ﻭﻧﺠﻢ ﺍﻟﺴﻨﻦُ ﺃﻧﺲ }ﻓﻬﻮ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ{ ﻭﺇﻣﺎﻡ ﺩﺍﺭ ﺍﻟﻬﺠﺮﺓ، ﻣﺎﻟﻚ ﺑ ِﻦ ٍ ِ ﻣِﻦ ﺃﺟﺪﺍﺩ
ﻚ}ﻭﻧﺎﺻﺮ ﺍﻟﺴﻨﺔ ،ﻭﻋﺎﻟﻢ ﺍﻟﻤﺪﻳﻨﺔ{ ﺃﻱ :ﺍﻟﺬﻱ ﺻﺢ ﻓﻴﻪ ﻗﻮﻝ ﺳﻴﱢﺪ ِ ﺍﻟﺨﻠﻖ ) :€ﻳُﻮ ِﺷ ُ
ﺃﻋﻠَ َﻢ ﻣ ِ ْﻦ َﻋﺎﻟِﻢِ
ُﻭﻥ َﻋﺎﻟ ِ ًﻤﺎ ْ
ﻮﻥ ﺍﻟْﻌِ ْﻠ َﻢ ﻓَﻼ ﻳ َ ِﺠﺪ َ
ﱠﺎﺱ ﺃﻛْﺒَﺎ َﺩ ﺍﻹﺑ ِ ِﻞ ﻳ َ ْﻄﻠُﺒ ُ َ ﺃﻥ ﻳ َ ْﻀﺮِ َ
ﺏ ﺍﻟﻨ ُ ْ
ﻭﻏﻴﺮﻩ :ﻫﻮ ﻣﺎﻟﻚ ،ﻭﻣﻦ ﺛﻤﺔ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺰﺩ ِﺣﻤﻮﻥ ﻋﻠﻰ ُ ﺍﻟْ َﻤ ِﺪﻳﻨ َ ِﺔ( ،ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ
ﺏ ﺍﻷﻛﺒﺎﺩ: ﻭﺿ ْﺮ ُ
ﻮﺷﻚ -ﺑﻜﺴﺮ ﺍﻟﺸﻴﻦَ ، ﺑﺎﺑﻪ ﻷﺧﺬ ﺍﻟﻌﻠﻢ ﺣﺘﻰ ﻳﻘﺘﺘﻠﻮﻥ .ﻗﻮﻟﻪ :ﻳ ُ ِ
ﻳﻘﺮﺏ ﺃﻥ ﻳﺄﺗﻲ ﺯﻣﺎﻥ ﻳَﺴﻴﺮ ﺍﻟﻨﺎﺱ ﺳﻴﺮﺍ ﺷﺪﻳﺪﺍ ﺇﻟﻰ ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﺳﺮﺍﻉ ﺍﻟﻤﺮﻛَﺐ ﺃﻱُ :
ﺍﻟﺒﻼﺩ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺜ ُﻞ ﻋﺎﻟﻢ ﺍﻟﻤﺪﻳﻨﺔ ،ﻓﻬﻮ ﺃﺣ ُﺪ ُﻣ َﻐﻴﱠﺒﺎﺕ ﺍﻟﻨﺒﻲ
} €ﻭﻫﺪﺍﺓ ِ ﺍﻷﻣﺔ{ ﺟﻤﻊ ﻫﺎﺩ ،ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻱ :ﺷﻴﺦ ﺃﺋﻤﺔ ﺍﻷﻣﺔ.
ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﻷﻛﺎﺑﺮ :ﻛﺎﻟﺰﻫﺮﻱ ،ﻭﺍﻟﺴﻔﻴﺎﻧﻴﻦ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺍﻷﻭﺯﺍﻋﻲ
-ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ،ﻭﺍﻟﻠﻴﺚ -ﺇﻣﺎﻡ ﺃﻫ ِﻞ ﻣﺼﺮ ،ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻣﻊ ﻧﺰﺍﻉ ﻓﻴﻪ،
ﻭﺻﺎﺣﺒﻴْﻪ ﺃﺑﻲ ﻳﻮﺳﻒ ﻭﻣﺤﻤﺪ ﻭﻏﻴﺮﻫﻢ.
}ﻭﺃﺟﻤﻊ ﺍﻟﻌﻠﻤﺎ ُء :ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ ،ﻭﺟﻼﻟﺘﻪ ،ﻭﺯﻫﺎﺩﺗﻪِ ،ﻭﺍﻹﺫﻋﺎﻥ ﻟﻪ{ ﺃﻱ:
َ
ﺍﻻﻧﻘﻴﺎﺩ }ﻓﻲ ﺍﻟﺤﻔﻆ{ ﺃﻱ :ﺑﺄﻧﻪ ﺣﺎﻓﻆ }ﻭ{ﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺃﻳﻀﺎ :ﺑﺄﻧﻪ ﻟﻴﺲ ﻣﺜﻠُﻪ }ﻓﻲ
ﺗﻌﻈﻴﻢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ{ } €ﻷﻧﻪ ÷ ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳُﺤ ﱢﺪﺙ ﺑﺤﺪﻳﺚ ﺭﺳﻮﻝ
ﺍﷲ{ } €ﺗﻮﺿﺄ ،ﻭﺟﻠﺲ ﻋﻠﻰ ﺻﺪﺭ ﻓﺮﺍﺷﻪ ِ{ ﺃﻱ :ﺃﻭﻟﻪ }ﻭﺳﺮﺡ ﻟﺤﻴﺘﻪ ،ﻭﺍﺳﺘﻌﻤﻞ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 238
ﺍﻟﻄﻴﺐ ،ﻭﺗﻤﻜﻦ ﻓﻲ ﺍﻟﺠﻠﻮﺱ ﻋﻠﻰ ﻭﻗﺎﺭ ﻭﻫﻴﺒﺔ؛ ﺛﻢ ﺣﺪﺙ ،ﻓﻘﻴﻞ ﻟﻪ ﻓﻲ ﺫﻟﻚ؛
ﻗﺎﻝ :ﺃﺣﺐ ﺃﻥ ﺃﻋﻈﻢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺭﺃﻳﺖ ﻋﻠﻰ ﺑﺎﺏ ﻣﺎﻟﻚ ﻓﺮﺳﺎ ﻣﻦ ﺃﻓﺮﺍﺱ
ﺧﺮﺍﺳﺎﻥ ،ﻭﺑﻐﻼ ﻣﻦ ﺑﻐﺎﻝ ﻣﺼﺮ ،ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺴﻦ ﻣﻨﻬﻤﺎ ،ﻓﻘﻠﺖ ﻟﻤﺎﻟﻚ...:
ﺍﻟﻄﻴﺐ ،ﻭﺗﻤ ﱠﻜﻦ{ ﺃﻱ :ﺍﺳﺘﺮﺍﺡ }ﻓﻲ ﺍﻟﺠﻠﻮﺱ{ ُﻣﺘﻠﺒﱢﺴﺎ }ﻋﻠﻰ ﻭﻗﺎﺭ{ ﺃﻱ :ﺣﻠﻢ َ
}ﻭ َﻫﻴْﺒَﺔ ،ﺛﻢ ﺣ ﱠﺪﺙ ،ﻓﻘﻴﻞ ﻟﻪ ﻓﻲ ﺫﻟﻚ{ ﺃﻱ :ﻗﻴﻞ ﻟﻪِ :ﻷﻳْﺶ َ
ﺗﻔﻌﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ
َ
ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ{ €ﺃﻱ: ﺣﺐ ﺃﻥ ﺃ ُ َﻋ ﱢﻈ َﻢ
ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ؟ }ﻗﺎﻝ{ ﻣﺎﻟﻚ} :ﺃ ُ ﱡ
ﻓﻌﻠﺖ ﺫﻟﻚ ﻟﺘﻌﻈﻴﻢ ﺣﺪﻳﺜﻪِ ،ﻓﺘﻌﻈﻴ ُﻤﻪ ﻣﻄﻠﻮﺏ ﻃﻠﺒﺎ ﻣﺆﻛﺪﺍ ﻛﺘﻌﻈﻴﻢ ﺭﺳﻮﻝ ﺍﷲ .€
ﻗﺎﻝ ﺍﻟﺠﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻲ )ﺃﻧﻤﻮﺫﺝ ﺍﻟﻠﺒﻴﺐ( :ﻳُﺴﺘﺤﺐ ﺍﻟﻐﺴﻞ ﻟﻘﺮﺍﺋﺔ
ﻭﺟ ْﻌﻞُ ﻛﺘﺒﻪ ﻋﺎﻝَ ، ﺍﻟﺤﺪﻳﺚ ،ﻭﻋﺪ ُﻡ ﺭﻓ ِﻊ ﺍﻷﺻﻮﺍﺕ ﻋﻨ َﺪﻩ ،ﻭﻗﺮﺍﺋﺘ ُﻪ ﻋﻠﻰ ﻣﻜﺎﻥ ٍ
ﻋﻠﻰ ﻛﺮﺳﻲ ﻛﺎﻟﻤﺼﺤﻒ ،ﻭﻳُﻜﺮﻩ ﻟﻘﺎﺭﺋﻪ ﺃﻥ ﻳﻘﻮﻡ ﻷﺣﺪ؛ ﺍﻧﺘﻬﻰ ﺃﻱ :ﻷﻧﻪ ﻗﻠ ُﺔ
ﻘﻄ َﻊ ﺣﺪﻳﺜﻪ ِﻷ ْﺟﻞ ﻏﻴﺮﻩ؛ ﺃﺩﺏٍ ﻣﻊ ﺍﻟﻨﺒﻲ ،€ﻭﻗِﻠﱠ ُﺔ ﺍﺣﺘﺮﺍﻡ ،ﻭﻋﺪ ُﻡ ﻣﺒﺎﻻﺓ ٍ ﺃﻥ ﻳ ُ َ
ﻠﻒ ﻻ ﻳَﻘﻄﻌﻮﻥ ﺣﺪﻳﺜَﻪ ،ﻭﻻ ﻳَﺘَﺤ ﱠﺮﻛﻮﻥ ﻭﺇﻥ ﺃﺻﺎﺑَﻬﻢ ﺍﻟﺴ ُ ﻓﻜﻴﻒ ﻟِﺒِﺪْﻋﺔ .ﻭﻗﺪ ﻛﺎﻥ ﱠ
ﺍﻟﻀﺮ ُﺭ ﻓﻲ ﺃﺑﺪﺍﻧﻬﻢ ،ﻭﻳَﺘﺤ ﱠﻤﻠﻮﻥ ﺍﻟﻤﺸﻘﺔ ﺍﻟﺘﻲ ﺗَﻨْﺰِ ُﻝ ﺑﻬﻢ؛ ﺇﺫ ﺫﺍﻙ ﺍﺣﺘﺮﺍﻣﺎ ﻟِﺤﺪﻳﺚ ﱠ
ﺳﺒﻊ ﻋﺸﺮﺓ ﻣ ّﺮ ًﺓ، ﻧﺒﻴﻬﻢ .ﻭﺣﺴﺒﻚ ﻣﺎ ﻭﻗﻊ ﻟﻤﺎﻟﻚ ﻓﻲ ﻟ َ ْﺴﻊ َ
ﺍﻟﻌ ْﻘ َﺮﺏ ﻟﻪ َ
ﻟﺠﻨﺎﺏ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ €ﺃﻥ ﻳﻘﺮﺃ ،ﻭﻫﻮ ﻳَﺘَﺤ ﱠﺮ ُﻙ ﻟ ِ ﱟ
ﻀﺮ ِ ﺗﻮﻗﻴﺮﺍ
ً ﻭﻫﻮ ﻻ ﻳَﺘﺤ ﱠﺮﻙ
ﻣﻌﺬﻭﺭ ﻓﻴﻤﺎ َﻭﻗﻊ ﺑﻪ؛ ﻓﻜﻴﻒ ﺑﺎﻟﺤﺮﻛﺔ ﻭﺍﻟﻘﻴﺎﻡ ﺇﺫ ﺫﺍﻙ ﻻ ﻟ ِ َﻀ ُﺮﻭﺭﺓ ٍ ٌ ﺃﺻﺎﺑَﻪ ﻣﻊ ﺃﻧﻪ
ﺍﻧﻀﺎﻑ ﺇﻟﻰ ﺫﻟﻚ ﻣﺎ ﻻ ﻳَﻨﺒﻐﻲ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻤﻌﺘﺎﺩ. َ ﺑﻞ ﻟﻠﺒﺪﻋﺔِ ،ﺳﻴ ﱠ َﻤﺎ ﺇﺫﺍ
ُ
ﺍﻷﻋﻤﺶ ﻭﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺃﻳﻀﺎ :ﻳﻜﺮﻫﻮﻥ ﺍﻟﺘﺤﺪﻳﺚ ﻋﻠﻰ ﻏﻴﺮ ﻃﻬﺎﺭﺓ ٍ ﺣﺘﻰ ﻛﺎﻥ
ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻏﻴﺮﻫﺎ ﺗﻴ ﱠﻤ َﻢ .ﻭﻻ ﺷﻚ ﺃﻥ ﺣﺮﻣﺘﻪ €ﻭﺗﻌﻈﻴﻤﻪ ﻭﺗﻮﻗﻴﺮﻩ ﺑﻌﺪ ﻣﻤﺎﺗﻪ،
ﻭﻋﻨﺪ ﺫﻛﺮﻩ ﻭﺫﻛﺮ ﺣﺪﻳﺜﻪِ ،ﻭﺳﻤﺎﻉ ﺍﺳﻤﻪ ﻭﺳﻴﺮﺗﻪ ﻛﻤﺎ ﻛﺎﻥ ﻓﻲ ﺣﻴﺎﺗﻪ .€
ﻓﺮﺳﺎ ﻣﻦ ﺃﻓﺮﺍﺱ ﺧُ ﺮﺍﺳﺎﻥ{
}ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ÷ :ﺭﺃﻳﺖ ﻋﻠﻰ ﺑﺎﺏ ﻣﺎﻟﻚ ً
ﺃﺣﺴﻦ ﻣﻨﻬﻤﺎ ،ﻓﻘﻠﺖ ﻟﻤﺎﻟﻚ:
َ -ﺑﻼﺩ }ﻭﺑﻐﻼ ﻣﻦ ﺑِﻐﺎ ِﻝ ﻣﺼﺮ ﻣﺎ ﺭﺃﻳﺖ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
239
ﻣﺎ ﺃﺣﺴﻨﻬﻤﺎ؟! ﻓﻘﺎﻝ :ﻫﻤﺎ ﻫﺪﻳﺔ ﻣﻨﻲ ﺇﻟﻴﻚ ،ﻓﻘﺎﻝ :ﺩﻉ ﻟﻨﻔﺴﻚ ﻣﻨﻬﻤﺎ ﺩﺍﺑﺔ
ﺗﺮﻛﺒﻬﺎ ،ﻓﻘﺎﻝ :ﺃﻧﺎ ﺃﺳﺘﺤﻴﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻥ ﺃﻃﺄ ﺗﺮﺑﺔ ﻓﻴﻬﺎ ﺣﺒﻴﺐ ﺍﷲ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺤﺎﻓﺮ ﺩﺍﺑﺔ ،ﻓﺎﻧﻈﺮ ﺇﻟﻰ ﺳﺨﺎﻭﺗﻪ ،ﻭﺗﻮﻗﻴﺮﻩ ﺗﺮﺑﺔ ﺍﻟﻤﺪﻳﻨﺔ.
ﻭﻟﺪ ﺳﻨﺔ ﺧﻤﺲ ﻭﺗﺴﻌﻴﻦ ،ﻭﺗﻮﻓﻲ ﻓﻲ ﺗﺴﻊ ﻭﺳﺒﻌﻴﻦ ﻭﻣﺎﺋﺔ ،ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ:
ﺃﺭﺑﻊ ﻭﺛﻤﺎﻧﻮﻥ ﺳﻨﺔ.
ﻣﺎ ﺃﺣﺴﻨَ ُﻬﻤﺎ؟!{ ﺻﻴﻐ ُﺔ ﺗﻌﺠﺐ }ﻓﻘﺎﻝ :ﻫﻤﺎ ﻫﺪﻳﱠﺔ ﻣﻨﻲ ﺇﻟﻴﻚ ،ﻓﻘﺎﻝ :ﺩﻉ
ﺴﻚ ﻣﻨﻬﻤﺎ ﺩﺍﺑﺔ ﺗﺮﻛﺒﻬﺎ{ ﺇﺫﺍ ﺍﺣﺘﺠﺖ }ﻓﻘﺎﻝ :ﺃﻧﺎ ﺃﺳﺘَ ْﺤﻴﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻨﻔ ِ
ﺩﺍﺳﻪ }ﺗﺮﺑﺔ{ ﺃﻱ :ﺗﺮﺍﺑﺎ }ﻓﻴﻬﺎ ﺣﺒﻴﺐ ﺍﷲ € ﺃﻥ ﺃﻃﺄ{ ﻣِﻦ ﻭ ِﻃﺌَﻪ -ﺑﺎﻟﻜﺴﺮ ّ -
ﺗﻤﺲ ﺑﺤﺎﻓﺮﻫﺎ ﺗﺮﺑﺔ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﱡ ﺑﺤﺎﻓِﺮ ِ ﺩﺍﺑﺔ ٍ{ ﺃﻱ :ﺃﻥ ﺃﺭﻛﺐ ﺩﺍﺑ ًﺔ ﻭﻫﻲ
ﺣﺒﻴﺐ ﺍﷲ ،€ﻓﻤﺎ ﺭﻛﺐ ﺑﺎﻟﻤﺪﻳﻨﺔ ﻗﻂ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﻻ ﻳﻨﺒﻐﻲ ﻻﺑﻦ ﻋﺎﻣﺮ ﺃﻥ
ﻳ َ ْﺮﻛَﺐ ﺑﻤﻮﺿﻊ ﻭ ِﻃﺊ ﺗﺮﺑﺘَﻪ ﺭﺳﻮﻝ ﺍﷲ €ﺑﻨﻌﻠﻴﻪ }ﻓﺎﻧﻈﺮ ﺇﻟﻰ ﺳﺨﺎﻭﺗﻪ{ ﺣﻴﺚ
ﻟﻢ ﻳَﺘﻮﻗﱠﻒ ﻓﻲ ِﻫﺒﺘﻬﻤﺎ ﻟﻠﺸﺎﻓﻌﻲ ÷ }ﻭﺗﻮﻗﻴﺮﻩ{ ﺃﻱ :ﺗﻌﻈﻴﻤﻪ }ﺗﺮﺑﺔ ﺍﻟﻤﺪﻳﻨﺔ{
ﺗﻮﺍﺿﻌﻪ ُ ﺑﻌﺪﻡ ﺍﻟﺮﻛﻮﺏ ﺣﻴﺚ ﻣﺸﻰ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ €ﺑﻘﺪﻣﻪِ .ﻭﻫﺬﺍ ﻣﻦ ﻏﺎﻳﺔ
ﺭﺳﻮﻝ ﺍﷲ ،€ﻭﻣﻦ ﺛﻤﺔ ﺃﻓﺘﻰ ﻓﻴﻤﻦ ﻗﺎﻝ :ﺗﺮﺑﺔ ﺍﻟﻤﺪﻳﻨﺔ َﺭﺩِﻳ ﱠ ٌﺔ؛ َ ﻭﺗﻌﻈﻴﻤﻪ
ﻮﺟﻪ ﺇﻟﻰ ﺑﻀﺮﺏ ﺛﻼﺛﻴﻦ ﺩﺭﺓ ،ﻭﺃﻣﺮ ﺑﺤﺒﺴﻪِ؛ ﻭﻛﺎﻥ ﻟﻪ ﻗﺪﺭ ،ﻭﻗﺎﻝ :ﻣﺎ ْ
ﺃﺣ َ
ﺿﺮﺏ ﻋﻨﻘﻪِ ﺗﺮﺑﺔ ُﺩﻓﻦ ﻓﻴﻬﺎ ﺍﻟﻨﺒﻲ €ﻳﺰﻋﻢ ﺃﻧﻬﺎ ﻏﻴﺮ ﻃﻴﺒﺔ.
ﺛﻼﺙ }ﻭﺗﺴﻌﻴﻦ{ ﻭﺃﻗﺎﻡ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ َ }ﻭﻟﺪ{ ﻣﺎﻟﻚ ÷ }ﺳﻨ َﺔ ﺧﻤﺲ{ ﻭﻗﻴﻞ:
ﺃﻛﺜﺮ ﺍﻟﺤﻤﻞ ﺛﻼﺙ }ﻭﺗﻮﻓﻲ{ ﺑﻤﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺛﻼﺙ ﺳﻨﻴﻦ ،ﻓﻜﺎﻥ ﻳﻘﻮﻝَ :
ﻭﻗﺒﺮﻩ ﻓﻲ ﺻﺪﺭِ ﺍﻟﺒﻘﻴﻊ ﻣﺸﻬﻮﺭ ﻳﺰﺍﺭ ﻭﻳﺘﺒﺮﻙ ﺑﻪ }ﻓﻲ ﺗﺴﻊ ﻭﺳﺒﻌﻴﻦ ُ ﺍﻟﺴﻼﻣﺎﻥ،
ﺃﺭﺑﻊ ﻭﺛﻤﺎﻧﻮﻥ ﺳﻨ ًﺔ{ ﻭﺑﻠﻎ ﻛَﻔﻨُﻪ ﺧﻤﺴ ُﺔ ﺩﻧﺎﻧﻴﺮ.
ﻭﻣﺎﺋﺔ ،ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮُ :
ﻋﻈﻴﻢ ﺍﻟﻬﺎﻣﺔ ،ﺷﺪﻳﺪ ﺍﻟﺒﻴﺎﺽ ﺇﻟﻰ ﺍﻟﺼﻔﺮﺓ ،ﺣﺴﻦ
َ ﻭﻛﺎﻥ ﻃﻮﻳﻼ ،ﺟﺴﻴﻤﺎ،
ﺍﻟﺼﻮﺭﺓ ،ﻋﻈﻴﻢ ﺍﻟﻠﺤﻴﺔ ﺗﺎ ُﻣﻬﺎ ﺗَﺒﻠُﻎ ﺻﺪﺭﻩ ،ﺫﺍﺕ ﺳﻌ ٍﺔ ﻭﻃﻮﻝ .ﻭﻛﺎﻥ ُ
ﻳﺘﺮﻙ
ﻭﻳﺤﺘﺞ ﺑﻔﻌﻞ ﻋﻤﺮ ÷.
ﱡ ﻟﻠﺸﺎﺭﺏ ﺇﺫﺍ ﺃﺧﺬ ﺃﻃﺮﺍﻓَﻪ ِﺳﺒﺎﻟﻴْﻦِ،
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 240
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ :ﻓﻬﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﻧﻲ ،ﺇﻧﻪ ﻋﺎﻟﻢ،
ﻓﺎﺿﻞ ،ﺯﺍﻫﺪ ،ﻣﺘﻮﺭﻉ ،ﺧﺎﺋﻒ؛.........................
}ﻭﺃﻣﺎ ﺍﻹﻣﺎ ُﻡ ﺃﺣﻤﺪ :ﻓﻬﻮ ﺃﺑﻮ ﻋﺒﺪِ ﺍﷲ ﺃﺣﻤﺪ ُ
ﺑﻦ{ ﻣﺤﻤﺪ ﺑﻦ }ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﻧﻲ{
ﻭﺷﻴﺒﺎﻥ :ﻗﺒﻴﻠ ٌﺔ }ﺇﻧﻪ{ ﺍﺳﺘﺌﻨﺎﻑ }ﻋﺎﻟﻢ{ ﻭﻳﻜﻔﻴﻚ ﻣﻦ ﻋﻠﻤﻪ :ﺃﻥ ﻓﻲ )ﻣﺴﻨﺪﻩ(:1
ﺃﻟﻒ ﺣﺪﻳﺚ ،ﻗﺎﻝ: ﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﺣﺪﻳﺚ ،ﺟﻤﻌﻪ ﻣﻦ ﺳﺒﻌِﻤﺎﺋﺔ ﺃﻟﻒ ﻭﺧﻤﺴﻴﻦ َ
ﺍﺧﺘﻠﻒ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻴﻪ ﻣﻦ
َ ﺟﻌﻠﺘُﻪ ﺣﺠ ًﺔ ﺑﻴﻨﻲ ﻭﺑﻴﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﻗﺎﻝ :ﻣﺎ
ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ €ﻓﺎﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ،2ﻓﺈﻥ ﻭﺟ ْﺪﺗ ُﻤﻮﻩ ﻓﻴﻪ ﻓﺬﺍﻙ؛ ﻭﺇﻻ ﻓﻠﻴﺲ
ﺑﺤﺠ ٍﺔ .ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺇﺣﺎﻃﺘﻪ ﺑﺎﻟﺴﻨﺔ ﻭﺍﻃﻼﻋﻪ ﻋﻠﻴﻬﺎ .ﻭﺇﻧﻪ ﻛﺎﻥ ﻳَﺤﻔﻆ
ﺃﻟﻒ ﺣﺪﻳﺚ ،ﻭﻣﺎﺕ ﻳﻮﻡ ﻣﺎﺕ ﻭﻛﺘﺒﻪ ﺍﺛﻨﻲ ﻋﺸﺮ ﺣﻤﻼ؛ ﻳﺤﻔﻈﻪ ﻋﻦ ﺃﻟﻒ ََ
ﺣﺪﻳﺚ
ٌ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ÷ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺻﺢ ﻋﻨﺪﻛﻢ ﻇﻬﺮ ﻗﻠﺒﻪ ،ﻭﻣﻦ ﺛﻤﺔ َ
ﻓﺄﻋﻠِﻤﻮﻧﺎ ﺑﻪ ،3ﻓﺈﻧﻜﻢ ﺃﺣﻔ َُﻆ 4ﻭﻧﺤﻦ ﺃﻋﻠﻢ.5
ﺧﺮﺟﺖ ﻣﻦ
ُ }ﻓﺎﺿﻞ ،ﺯﺍﻫﺪ ،ﻣﺘﻮﺭﻉ{ ﻭﻳﻜﻔﻴﻚ ﻓﻴﻬﺎ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ÷:
ﺃﻋﻠﻢ ،ﻭﻻ ﺃﺯﻫ َﺪ ،ﻭﻻ ﺃﻭﺭﻉ ﻣِﻦ ﺃﺣﻤ َﺪ .ﻭﻗﻮﻟﻪ
َ ﻔﺖ ﺑﻬﺎ ﺃﻓﻘ َﻪ ،ﻭﻻ ﺑﻐﺪﺍ َﺩ ﻭﻣﺎ ﺧﻠﱠ ُ
ﻭﺿﺮﺏ ﻓﻲ ﺯﻣﻦ ﻫﺮﻭﻥ ﺍﻟﺮﺷﻴﺪ ،ﻭﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻘﻮﻝَ ﺑﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ: ﻟ ّﻤﺎ ﺣﺒﺲ ُ
ﻛﻴﻒ ﺃﻗﻮﻝ ﻣﺎ ﻟﻢ ﻳ ُ َﻘﻞ؟! ﻓﺘﻮ ﱠﺭﻉ ﻋﻦ ﻗﻮﻝ ﻣﺎ ﻟﻢ ﻳ ُﻘ ْﻠﻪ ﺍﻟﺴﻠﻒ ،ﻭﺻﺒﺮ ﻋﻠﻰ ﺍﻟﺒﻠﻮﻯ
ﺣﻤﻠَﻬﺎ ﺍﻟﺠﺒﺎ ُﻝ ،6ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺸﻌﺮﺍﻧﻲ ﻓﻲ )ﺍﻟﻄﺒﻘﺎﺕ(. ﺍﻟﺘﻲ ﻻ ﺗ ُﻄﻴﻖ ْ
}ﺧﺎﺋﻒ{ ﻭﻣﻦ ﺁﻳﺔ ﺧﻮﻓﻪِ :ﺃﻧﻪ ﻟﻤﺎ ﻣﺮﺽ ﺟﺎﺋﻪ ﻗﻮﻡ ﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻟﻴﻌﻮﺩﻭﻩ؛
ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﺷﻴﺦ ﻓﻘﺎﻝ :ﺍﺫ ُﻛ ْﺮ ُﻭﻗُﻮﻓﻚ ﺑﻴﻦ ﻳﺪﻱِ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻓﺸﻬﻖ َ ﻓﻤﻨ َ َﻌ ُﻬﻢ،
ﻭﺳﺎﻟ َ ْ
ﺖ ُﺩﻣﻮ ُﻋﻪ ﻋﻠﻰ ﺧﺪﻳﻪ. ﺃﺣﻤﺪ ÷ َ
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻤﺴﻨﺪ( ،ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. }{1
ﺃﻱ :ﺇﻟﻰ )ﺍﻟﻤﺴﻨﺪ(* . }{2
ﻟﻨﺄﺧﺬ ﺑﻪ ،ﻭﻧﺘﺮﻙ ﻛﻞ ﻗﻮﻝ ﻗﻠﻨﺎﻩ ﺃﻭ ﻗﺎﻟﻪ ﻏﻴﺮﻧﺎ* . }{3
ﻟﻠﺤﺪﻳﺚ* . }{4
ﺃﻱ :ﺑﻪ* . }{5
ﺭﻭﻱ :ﺃﻧﻪ ﺃﺭﺳﻞ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻟﻰ ﺑﻐﺪﺍﺩ ﻳﻄﻠﺐ ﻗﻤﻴﺼﻪ ﺍﻟﺬﻱ ﺿﺮﺏ ﻓﻴﻪ ،ﻓﺄﺭﺳﻠﻪ ﺇﻟﻴﻪ ،ﻓﻐﺴﻠﻪ }{6
ﺍﻟﺸﺎﻓﻌﻲ ﻭﺷﺮﺏ ﻣﺎءﻩ) .ﻣﺮﻗﺎﺓ ﺍﻟﻤﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ(* .
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
241
ﺣﺘﻰ ﻗﺎﻝ ﺃﺣﻤﺪ :ﺭﺃﻳﺖ ﺭﺑﻲ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺏ؛ ﻣﺎ ﺃﻓﻀﻞ ﻣﺎ ﻳﺘﻘﺮﺏ
ﺑﻪ ﺍﻟﻤﺘﻘﺮﺑﻮﻥ ﺇﻟﻴﻚ؟ ﻗﺎﻝ :ﻛﻼﻣﻲ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺏ؛ ﺑﻔﻬﻢ ﺃﻭ ﺑﻐﻴﺮ ﻓﻬﻢ؟ ﻓﻘﺎﻝ:
ﺑﻔﻬﻢ ﺃﻭ ﺑﻐﻴﺮ ﻓﻬﻢ.
ﻭﻗﺎﻝ ﻗﺘﻴﺒﺔ :ﻟﻮ ﺃﺩﺭﻙ ﺃﺣﻤﺪ ﻋﺼﺮ ﺍﻟﺜﻮﺭﻱ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻷﻭﺯﺍﻋﻲ ،ﻭﺍﻟﻠﻴﺚ،
ﻓﺒﻠﻎ ﻓﻀﻠﻪ ﻓﻲ ﻛﻞ ﺫﻟﻚ ﻏﺎﻳﺘَﻪ }ﺣﺘﻰ ﻗﺎﻝ ﺃﺣﻤﺪ{ ÷} :ﺭﺃﻳﺖ ﺭﺑﻲ ﻓﻲ
ﺃﻓﻀﻞ ﻣﺎُ ﺍﻟﻤﻨﺎﻡ{ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺭﺅﻳﺘﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻤﻨﺎﻡ }ﻓﻘﻠﺖ :ﻳﺎ ﺭﺏ؛ ﻣﺎ
ﻌﻤﻠُﻬﺎ ﻟﻠ ُﻘﺮﺑﺔ ﺃﻱ ﻋﻤ ٍﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻲ ﻧ َ َ ﻳﺘﻘﺮﺏ ﺑﻪ ﺍﻟﻤﺘﻘﺮﺑﻮﻥ ﺇﻟﻴﻚ؟{ ﺃﻱ :ﱡ
ﺃﻓﻀﻞُ }ﻗﺎﻝ :ﻛﻼﻣﻲ{ ﺃﻱ :ﺃﻓﻀﻠﻬﺎ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻣﻲ }ﻓﻘﻠﺖ :ﻳﺎ
ﺭﺏ؛ ﺑﻔﻬﻢ{ ﺃﻱ :ﻫﻞ ﺃﻓﻀﻠﻴﺘﻪ ﻣﻊ ﻓﻬﻢ ﻣﻌﻨﺎﻩ }ﺃﻭ ﺑﻐﻴﺮ ﻓﻬﻢ؟ ﻓﻘﺎﻝ{ ﺗﻌﺎﻟﻰ:
ﺏ َﻋﺒْ ٌﺪ ﺳﻮﺍء ﻗُﺮِﺉ }ﺑﻔﻬﻢ ﺃﻭ ﺑﻐﻴﺮ ﻓﻬﻢ{ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚَ :
)ﻣﺎ ﺗ َ َﻘ ﱠﺮ َ ٌ ُ
ﺃﻓﻀﻞ ﻛﻼﻣﻲ
ﺇﻟ َﻰ ﺍﷲ ﺗ َ َﻌﺎﻟ َﻰ ﺑ ِ ِﻤﺜْ ِﻞ َﻣﺎ َﺧ َﺮ َﺝ ﻣِﻨْ ُﻪ( ،ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ :ﻳﻌﻨﻲ ﻛﻼ ُﻣﻪ ،ﻭﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﻣﻦ
ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ÷ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻛﻤﻞ ﺍﻷﻭﻟﻴﺎء .ﻭﻭﻗﻊ ﻣﺜﻞُ ﺫﻟﻚ ﻟﻺﻣﺎﻡ ﺃﺑﻲ
ﺣﻨﻴﻔﺔ ÷ ﺃﻳﻀﺎ ،ﻭﺣﻤﺰﺓ ﺍﻟﻘﺎﺭﺉ ،1ﻭﻏﻴﺮ ِﻫﻤﺎ ﻣﻦ ﺍﻷﻭﻟﻴﺎء.
}ﻭﻗﺎﻝ ﻗﺘﻴﺒﺔ{ -ﺑﻀﻢ ﺍﻟﻘﺎﻑ -ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻤﺼ ﱠﻐﺮ ،ﺑﻦ ﺳﻌﻴﺪ} :ﻟﻮ ﺃ ْﺩ َﺭﻙ
ﻀﺮ،ﺛﻮﺭ -ﺃﺑﻮ ﻗﺒﻴﻠ ٍﺔ ﻣﻦ ُﻣ َ
ﻋﺼﺮ{ ﺳﻔﻴﺎﻥ }ﺍﻟﺜﱠﻮﺭﻱ{ ﻓﻲ )ﺍﻟﻘﺎﻣﻮﺱ(ٌ : َ ﺃﺣﻤﺪُ
ﺑﻦ ﺳﻌﻴ ٍﺪ؛ ﺍﻧﺘﻬﻰ ،ﻭﻫﻮ ﺇﻣﺎﻡ ﻛﺎﻣﻞ ﺯﺍﻫﺪ ﻓﺎﺿﻞ ،ﻣﻨﺎﻗﺒُﻪ ﻛﺜﻴﺮﺓ ُ
ﺳﻔﻴﺎﻥ ُ ﻣﻨﻬﻢ:
ﻓﻠﺘﺮﺍﺟﻊ ﻣﻦ ﻣﺤﻠﻪ }ﻭ{ﺍﻹﻣﺎﻡ }ﻣﺎﻟﻚ ،ﻭ{ﺍﻹﻣﺎﻡ }ﺍﻷﻭﺯﺍﻋﻲ{ -ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ
ﻭﺳﻜﻮﻥ ﺍﻟﻮﺍﻭ ،ﺑﻌﺪﻩ ﺯﺍﻱ ﻣﻌﺠﻤﺔ -ﻧﺴﺒ ٌﺔ ﺇﻟﻰ ﺃﻭﺯﺍﻉ ﺑﻄﻦ ﻣﻦ ﻫﻤﺪﺍﻥ ،ﻭﻫﻮ
ﻭﻋﻤﺮﻩ ﺛﻼﺛﺔ ﻋﺸﺮ ﺳﻨﺔ ُ ﺍﻟﺪﻣﺸﻘﻲ ،ﺃﻓﺘﻰ
ﱡ ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻤﺮﻭ
ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻌﻠﻢ، ٍ ﻧﻈﻴﺮ
َ ﻋﺎﻟﻢ ﺃﻫ ِﻞ ﻣﺼﺮ ،ﻛﺎﻥ
َ }ﻭ{ﺍﻹﻣﺎﻡ }ﺍﻟ ﱠﻠﻴْﺚ{ ﺑﻦ ﺳﻌﺪ
ﻫﻮ :ﺣﻤﺰﺓ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ،ﺍﻟﺘﻴﻤﻲ ،ﺃﺣﺪ ﺍﻟﻘﺮﺍء ﺍﻟﺴﺒﻌﺔ .ﻛﺎﻥ ﻣﻦ }{1
ﻣﻮﺍﻟﻲ ﺍﻟﺘﻴﻢ ﻓﻨﺴﺐ ﺇﻟﻴﻬﻢ .ﻭﻛﺎﻥ ﻳﺠﻠﺐ ﺍﻟﺰﻳﺖ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﺇﻟﻰ ﺣﻠﻮﺍﻥ )ﻓﻲ ﺃﻭﺍﺧﺮ ﺳﻮﺍﺩ
ﺍﻟﻌﺮﺍﻕ ﻣﻤﺎ ﻳﻠﻲ ﺑﻼﺩ ﺍﻟﺠﺒﻞ( ﻭﻳﺠﻠﺐ ﺍﻟﺠﺒﻦ ﻭﺍﻟﺠﻮﺯ ﺇﻟﻰ ﺍﻟﻜﻮﻓﺔ .ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﺑﺎﻟﻘﺮﺍﺁﺕ،
ﺍﻧﻌﻘﺪ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺗﻠﻘﻲ ﻗﺮﺍءﺗﻪ ﺑﺎﻟﻘﺒﻮﻝ .ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ :ﻣﺎ ﻗﺮﺃ ﺣﻤﺰﺓ ﺣﺮﻓﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ
ﺇﻻ ﺑﺄﺛﺮ .ﻭﻟﺪ ﺳﻨﺔ 80ﻫـ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 156ﻫـ ﺑﺤﻠﻮﺍﻥ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 242
ﻟﻜﺎﻥ ﻫﻮ ﺍﻟﻤﻘﺪﻡ ﻋﻠﻴﻬﻢ ،ﻓﻘﻴﻞ ﻟﻪ :ﻫﻞ ﻳﻀﻢ ﺃﺣﻤﺪ ﺇﻟﻰ ﺍﻟﺘﺎﺑﻌﻴﻦ؟ ﻗﺎﻝ :ﺇﻟﻰ
ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﻴﻦ .ﻭﻗﺪ ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﻴﻦ ﻭﻣﺎﺋﺔ ،ﻭﺗﻮﻓﻲ ﺑﺒﻐﺪﺍﺩ ﻭﻫﻮ ﺍﺑﻦ ﺛﻤﺎﻥ
ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ...................................،
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ÷ :ﻫﻮ ﺃﻓﻘ ُﻪ ﻣِﻦ ﻣﺎﻟﻚ ﺇﻻ ﺃﻧﻪ ﺿﻴ ﱠ َﻌﻪ ﺃﺻﺤﺎﺑُﻪ }ﻟﻜﺎﻥ ﻫﻮ{ ﺃﻱ:
ﺃﺣﻤﺪ }ﺍﻟﻤﻘ ﱠﺪ َﻡ ﻋﻠﻴﻬﻢ{ ﻓﻲ ﻓﻀﺎﺋﻠﻪ }ﻓﻘﻴﻞ ﻟﻪ {:ﺃﻱ :ﻟﻘﺘﻴﺒﺔ }ﻫﻞ ﻳُ َﻀ ﱡﻢ ﺃﺣﻤﺪُ
ﺇﻟﻰ ﺍﻟﺘﺎﺑﻌﻴﻦ؟{ ﻓﻲ ﺍﻟﻔﻀﻞ ﻭﺣﺴﻦ ﺍﻟﺴﻴﺮﺓ }ﻗﺎﻝ {:ﻳ ُ َﻀ ﱡﻢ }ﺇﻟﻰ ﻛِﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﻴﻦ{
ﻭﻫﻮ ﺣﺮِ ﱞﻱ ﺑﺬﻟﻚ؛ ﻷﻥ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻣﺸﻬﻮﺭ ﺑﺎﻟﺘﻤﺴﻚ ﺑﺎﻟﺴﻨﺔ ،ﻭﻣﻦ ﺛﻤﺔ
ﻭﺭﺩ :ﺃﻧﻪ ﻟﻢ ﻳﺄﻛﻞ ﺍﻟﺒﻄﻴﺦ ،ﻭﻗﺎﻝ :ﻟﻢ ﻳَﺒﻠُﻐْﻨﺎ ﻛﻴﻔﻴﺔ ﺃﻛﻞ ﺭﺳﻮ ِﻝ ﺍﷲ €ﻓﻴﻪ،
ﻓﻮﺕ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺴﻨﺔ ،ﻭﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺳﻨﺔ ﺍﻟﻨﺒﻲ ،€ﻭﺳﻨﺔ ﺧﻠﻔﺎﺋﻪ ﻓﺨﺸﻲ َ
ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻣﻦ ﺁﻛﺪ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﺍﻟﺴﻠﻒ ﻭﺍﻟﺨﻠﻒ.
ﻗﺎﻝ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻟﻠﻘﺎﻧﻲ:
ﺐ ﺍﻟﺒ ِ ْﺪﻋ َﺔ ﻣ ِ ﱠﻤﻦ ﺧَ ﻠﻔﺎ
ﻭﺟﺎﻧ ِ ِ ﻟﺢ ﻣ ِ ﱠﻤﻦ َﺳ َﻠ َﻔﺎ
ﻓﺘﺎ ﺑ ِﻊ ﺍ ﻟﺼﺎ َ
ﱡ
ﻭﻛﻞ ﺷ ﱟﺮ ﻓﻲ ﺍﺑْﺘﺪﺍﻉ َﻣﻦ ﺧَ ﻠﻒ ﻓﻜﻞ ﺧﻴْﺮٍ ﻓﻲ ﺍﺗﱢﺒﺎ ِﻉ َﻣﻦ َﺳ َﻠﻒ
ﱡ
ﻭﻳُﺤﻜﻰ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺃﻧﻪ ﻗﺎﻝ :ﻛﻨﺖ ﻳﻮﻣﺎ ﻣﻊ ﺟﻤﺎﻋﺔ ﻳﺘﺠﺮﺩﻭﻥ ﻭﻳَﺪﺧُ ﻠﻮﻥ
َﺎﻥ ﻳ ُ ْﺆﻣ ِ ُﻦ ﺑِﺎﷲ َﻭﺍﻟْﻴَ ْﻮﻡِ ﺍﻵ ِﺧﺮِ
)ﻣ ْﻦ ﻛ َ
ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ َ :€
َ ﺍﻟﻤﺎء ،ﻓﺎﺳﺘﻌﻤﻠﺖ
ﺎﻡ ﺇِﻻﱠ ﺑ ِﻤﺌْ َﺰ ٍﺭ( ،ﻓﻠﻢ ﺃﺗَﺠ ﱠﺮ ْﺩ ،ﻓﺮﺃﻳﺖ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ﻗﺎﺋﻼ
ﻓَﻼ ﻳَﺪْﺧُ ِﻞ ﺍﻟْ َﺤ ﱠﻤ َ
ﺃﺑﺸﺮ ﻳﺎ ﺃﺣﻤﺪ؛ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﻏﻔ ََﺮ ﻟﻚ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﺴﻨﺔ ،ﻓﻘﻠﺖ :ﻣﻦ ﻳﻘﻮﻝْ :
ﺃﻧﺖ؟ ﻓﻘﺎﻝ :ﺟﺒﺮﺍﺋﻴﻞ ،ﻭﻗﺪ ﺟﻌﻠﻚ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻣﺎﻣﺎ ﻳُﻘﺘﺪﻯ ﺑﻚ.
ﺃﺭﺑﻊ ﻭﺳﺘﻴﻦ ﻭﻣﺎﺋﺔ ٍ{ ﻣﻦ ﺍﻟﻬﺠﺮﺓ }ﻭﺗﻮﻓﻲ َ }ﻭﻗﺪ{ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ }ﻭﻟﺪ ﺳﻨﺔ
ﺻﺪﺭ ﺍﻟﻨﻬﺎﺭ ﻓﻲ ﺍﻟﺮﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﻭﻣﺎﺋﺘﻴﻦ َ ﻳﻮﻡ ﺍﻟﺠ ُﻤﻌ ِﺔ
ﺑﺒﻐﺪﺍﺩ{ َ
ﺍﺑﻦ{ ﺳﺒ ٍﻊ ﺃﻭ }ﺛﻤﺎﻥ ﻭﺳﺒﻌﻴﻦ ﺳﻨﺔ{ ﺗﺮﻙ ﺍﻟﻤﺼﻨﻒ ﻫﻨﺎ ﺫ ْﻛ َﺮ ﺗﺎﺭﻳ ِﺦ ﺍﻟﻮﻓﺎﺓ }ﻭﻫﻮ ُ
ﺫﻛﺮ ﻣﻮﻟ ِﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺛﻤﺔ؛ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻨﻴﺘﻪ.
ﻛﻤﺎ ﺗﺮﻙ َ
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
243
ﻭﻓﻀﺎﺋﻠﻬﻢ ﻻ ﺗﻌﺪ ،ﻭﻣﻨﺎﻗﺒﻬﻢ ﻻ ﺗﺤﺼﻰ ،ﻭﻓﻘﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻﺗﺒﺎﻋﻬﻢ ﻭﺍﻗﺘﺪﺍﺋﻬﻢ.
ﺍﻷﺻﻮﺍﺕ ﺑﺎﻟﺒﻜﺎء ﺑﺒﻐﺪﺍﺩ؛ ﺣﺘﻰُ ﺍﻟﻨﺎﺱ ،ﻭﺍﺭﺗﻔﻌﺖ
ُ ﻭﻟﻤﺎ ﺗﻮﻓﻲ ﺃﺣﻤﺪ ﺻﺎﺡ
ﻛﺄﻥ ﺍﻟﻘﻴﺎﻣ ُﺔ ﻗﺪ ﻗﺎﻣﺖ ،ﻭﻛﺜ َُﺮ ﻋﺪﺩ ﺍﻟﻤﺼﻠﻴﻦ ﺣﺘﻰ ﺃﻣﺮ ﺍﻟﺨﻠﻴﻔ ُﺔ ﺍﻟﻤﺘﻮﻛﻞ ﺃﻥ ﻳ َ َ
ﻤﺴ َﺢ
ﺃﻟﻒ ﺭﺟ ٍﻞ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺒﺎﺫﻟﻲ، ﻭﺧﻤﺴﻤﺎﺋﺔ ِ ﻣﻮﺿﻊ ﺍﻟﻤﺼﻠﻴﻦ ،ﻓﺒﻠﻎ ﺃﻟﻔﻲ ٍ
ﺃﻟﻒ َ
َ ْ
ﻭﺃﺳﻠﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﻮﻣﺌﺬ ﻋﺸﺮﺓ ﺁﻻﻑ ،ﻭﻗﻴﻞ :ﻋﺸﺮﻭﻥ ﺃﻟﻔﺎ.
ﻇﺎﻫﺮ ﺑﺒﻐﺪﺍﺩ ﻳﺰﺍﺭ
ٌ ﻭﻗﺒﺮﻩ
ُ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﻤﺒﺘﺪﻋﺔ :ﺑﻴﻨﻨﺎ ﻭﺑﻴْﻨَﻜﻢ ﺍﻟﺠﻨﺎﺋ ُﺰ.
ﻭﻳﺘﺒﺮﻙ ﺑﻪ.
ﻭﻟﻤﺎ ﻛﺎﻥ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻹﺭﺷﺎﺩ ﺍﻟﺼﺒﻴﺎﻥ ﺃﺷﺎﺭ ﺍﻟﻤﺼﻨﻒ ﺇﻟﻰ ﻧﺒﺬﺓ ﻣﻦ
ﺳﻴﺮ ﺍﻟﻤﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻣﺎﻥ ،ﻭﺳﻴﺮ ﺍﻟﺨﻠﻔﺎء ﻭﺍﻷﺋﻤﺔ ﻋﻠﻰ ﻭﻓ ِﻖ ﺃﻓﻬﺎﻣﻬِﻢ،
ﻭﺍﺗﺒ ْﻌﻨﺎ ﺃﺛﺮﻩ ﻓﻠﻢ ﻧَﺰﺩ ﻓﻲ ﺷﺮﺡ ﺃﺣﻮﺍﻟﻬﻢ ﺇﻻ ﻣﺎ ﻻ ﺑﺪ ﻣﻨﻪ ﻓﻲ ﻓﻬﻢ ﻓﻀﺎﺋﻠﻬﻢ،
ﻣﺂﺛﺮﻫﻢ،
َ ﺗﻔﺤ ْﺼﻨﺎ ﺟﻤﻴﻊ ﻣﺎ ﺑﻠﻐﻨﺎ ﻣﻦ ﻣﻨﺎﻗﺒﻬﻢ ﻟﻤﺎ ﻭﺳﻌﺘﻪ ُﻣﺠﻠﱠﺪﺍﺕ ﺗﺒﻴﻦ
ﻭﻟﺌﻦ ﱠ
ﺣﺼﺮ ﻭﺿﺒﻂَ ﺑﻴﺎﻥ ﺧُ ﻠ ِﻖ ﺭﺳﻮﻝ ﺍﷲ €ﻣﻊ ﺁﺣﺎﺩ ﺃﻣﺘﻪ َ ﻛﻴﻒ ﻭﻟﻮ ﺃﺭﺍﺩ ﺃﺣﺪ
َﻷ ْﻋﻴﺎﻩ ﺫﻟﻚ ۊﻟﻮ ﺑﻠّﻎ ﻣﺎ ﺑﻠﻎ ﻣﻦ ﺑﻴﺎﻥ َﺳﺠﻴّﺘﻪ ،ﻓﻠﺬﻟﻚ ﺃﺷﺎﺭ ﺇﻟﻰ ﻋﺪﻡ ﺣﺼﺮ
ﺁﺛﺎﺭ ﺳﻴﺮﻫﻢ ﺑﻘﻮﻟﻪ} :ﻭﻓﻀﺎﺋﻠﻬﻢ ﻻ ُﺗ َﻌ ﱡﺪ{ ﻭﻻ ﺗﺴﺘﻘﺼﻰ }ﻭﻣﻨﺎﻗﺒﻬﻢ{ ﻻ ﺗﺤﺪ
ﺺ ﻣﻤﺎ ﻓﻴﻪ ﺷﻔﺎ ُء ﺍﻟﻌﻠﻴﻞ }ﻭﻓﻘﻨﺎ
ﺘﻔﺤ ْ
ﻭ}ﻻ ﺗﺤﺼﻰ{ ﻓﻤﻦ ﺃﺭﺍﺩ ﺑﺮﺩ ﺍﻟﻐﻠﻴﻞ ﻓﻠﻴَ ﱠ
ﺍﷲ ﺗﻌﺎﻟﻰ ﻻﺗﱢﺒﺎﻋﻬﻢ ﻭﺍﻗﺘﺪﺍﺋﻬﻢ{ ﺁﻣﻴﻦ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 244
ﻭﻣﻤﺎ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ :ﺃﻥ ﺍﻟﻌﺎﻟﻢ..
ﻓﻦ ﻣﻦ ﺃﻧﻮﺍﻉ ﻣﺼﻨﻔﺎﺗﻬﻢ ﺧَ ﺎﺗ َﻤﺔ :ﻣِﻦ ﻋﺎﺩﺓ ﺍﻟﻌﻠﻤﺎء ﺃﻧﻬﻢ ﺇﺫﺍ ﻓﺮﻏﻮﺍ ﻋﻦ ﱟ
ٍ
ﻷﻟﻔﺎﻅ ،ﻟﻬﺎ ﻳُﻮﺭِﺩﻭﻥ ﺧﺎﺗﻤ ًﺔ ﺗﻜﻮﻥ ﺗﺘﻤﻴﻤﺎ ﻟﻠﻜﻼﻡ ﻭﺗﺤﺴﻴﻨﺎ ﻟﻠﻤﺮﺍﻡ ،ﻓﻬﻲ ﻋﻠﻢ
ﺗَﻌﻠﱡﻖ ﺑﻤﺎ ﻗﺒﻠَﻬﺎ ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﺎﺗﺤﺔ ﻟﻬﺎ ٌ
ﺗﻌﻠﻖ ﺑﻤﺎ ﺑﻌ َﺪﻫﺎ .ﻓﻠﻤﺎ ﺫ َﻛﺮ ﻣﻦ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ
ﺑﻌﺾ ﻣﺎ ﻳ َ ِﺠﺐ ﺍﻻﻋﺘﻘﺎ ُﺩ ﺑﻪ ﻓﻲ ﺣﻘﻮﻕ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻷﺷﻬﺎﺩ؛ ﺫَﻛﺮ ﻓﻲ َ ﺇﻟﻰ ﻫﻨﺎ
ﺑﻌﺾ ﻣﺎ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻣﻦ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ،ﻓﻘﺎﻝ: َ ﺍﻟﺨﺎﺗﻤﺔ
}ﻭﻣﻤﺎ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥُ ﺑﻪ{ ﺃﻱ :ﻭﺑﻌﺾ ﻣﺎ ﻳَﺠﺐ ﺗﺼﺪﻳﻘﻪ }ﻓﻲ{ ﺑﺎﺏ }ﺍﻟﻌﻘﺎﺋﺪ{
ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺃﻱ :ﻣﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ُ ﺟﻤﻊ ﻋﻘﻴﺪﺓ ،ﻭﻫﻲ ﻣﺎ ﻳَﻌﻘِﺪ ﻋﻠﻴﻪ
ُ ﻭﻫﻮ:
ﺣﻖﻒ :ﻋﻘﺪ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺠﺰﻡ ﺑﻪ؛ ﺑﺄﻥ ﻣﺎ ﺃﺧﺒﺮﻩ ﺍﻟﻤﺼﻨﻒ ﺇﻟﻰ ﺁﺧﺮِ ﺍﻟﻜﺘﺎﺏ ﱞ ﻛﻞ ﻣﻜﻠﱠ ٍ
ﻭﺻﺪﻕ ﻭﻣﺘﱠﻔ ٌَﻖ ﻋﻠﻴﻪ }ﺑﻴﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ{ ﺃﻱ :ﻃﺮﻳﻘﺔ ﺍﻟﻨﺒﻲ } €ﻭﺍﻟﺠﻤﺎﻋﺔ{ ﺃﻱ :ﻃﺮﻳﻘ ِﺔ
ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ﻣﻦ ﺫﺭﻳﺔ ﺍﻟﺼﺤﺎﺑﻲ ﺃﺑﻲ ُ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻢ ﺍﻷﺷﻌﺮﻳ ُﺔ ﺃﻱ:
ﺭﺃﺱﻒ ﺃ ّﻭﻻ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﺠﺒﺎﺋﻲ ِ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﻭﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻫﻮ ﺍﻟﺬﻱ ﺧﺎﻟ َ َ
ﻓﺘﺮﻙ ﻣﺬﻫﺒَﻪ ﻭﺭﺟﻊ ﺇﻟﻰ ﻣﺎ ﻋﻠﻴﻪ ِ
ﺍﻟﻤﻌﺘﺰﻟﺔ ،ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﺗﻠﻤﻴﺬﺍ ﻟﻪ ﺃﺭﺑﻌﻴﻦ ﺳﻨ ًﺔ؛ َ
ﺟﻤﺎﻋﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ .ﻭﺍﻟﻤﺎﺗﺮﻳﺪﻳ ُﺔ ﺃﻱ :ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﻣﻨﺼﻮﺭ ﺍﻟﻤﺎﺗﺮﻳﺪﻱ،1
ﻭ)ﻣﺎﺗﺮﻳﺪ( -ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﺳﻤﺮﻗﻨﺪ .ﻭﻛِﻼ ﺍﻟﻔﺮﻳﻘﻴﻦ ﻋﻠﻰ ُﻫﺪﻯ ﻭﻧﻮﺭ ،ﻭﺑﻴﻨ ُﻬﻤﺎ
ﻭﺃﻛﺜﺮﻩ ﻟﻔﻈﻲ ،ﻭﺍﻟﻤﺤﻘﻘﻮﻥ ﻣﻦ ﺍﻟﻔﺮﻳﻘﻴﻦ ﻋﻠﻰ ﺃﻧﻪ ُ ﺍﺧﺘﻼﻑ ﻓﻲ ﺑﻌﺾ ﺍﻷﺻﻮﻝ،
ﺍﻵﺧ َﺮ ﺇﻟﻰ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻀﻼﻟﺔ ،ﻭﻛﻠﻤ ُﺔ ﺃﻫ ِﻞ ﺍﻟﺤﻖ ﻣﺘﻔﻘﺔ :ﻋﻠﻰ ﻻ ﻳَﻨْ ِﺴﺐ ﺃﺣﺪﻫﻤﺎ َ
ﺍﻟﺨﺮﻭﺝ ﻣﻦ ُﻋﻬﺪﺓ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻹﻳﻤﺎﻧﻲ ﺑﺠﺰﻡ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻤﺎ ﻳُﻮﺍﻓِﻖ ﺃﺣ َﺪ ﺍﻟﻤﺬﻫﺒﻴﻦ.
ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﻤﺤﺪﺛﻴﻦ ،ﻭﺃﺋﻤ ِﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ُ ﻓﻤﻤﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ
}ﺃﻥ ﺍﻟﻌﺎﻟَ َﻢ{ ﻫﻮ ﻓﻲ ﺍﻷﺻﻞ ﻣﺎ ﻳُﻌﻠ َُﻢ ﺑﻪ ﺍﻟﺸﻲ ُء ﻛﺎﻟﺨﺎﺗَﻢ ﻟِﻤﺎ ﻳُﺨﺘَﻢ ﺑﻪ،
ﻭﺍﻟﺠﻤﺎﻋﺔ :ﱠ
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﻮﺩ ،ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺍﻟﻤﺎﺗﺮﻳﺪﻱ ،ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎء ،ﻭﻛﺎﻥ ﺇﻣﺎﻡ }{1
ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ،ﻭﻋﺮﻑ ﺑﺈﻣﺎﻡ ﺍﻟﻬﺪﻯ ،ﻭﻛﺎﻥ ﻗﻮﻱ ﺍﻟﺤﺠﺔ ،ﺩﺍﻓﻊ ﻋﻦ ﻋﻘﺎﺋﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻭﺭﺩ
ﺷﺒﻬﺎﺕ ﺍﻟﻤﻠﺤﺪﻳﻦ .ﻣﻦ ﻛﺘﺒﻪ) :ﺍﻟﺘﻮﺣﻴﺪ() ،ﺃﻭﻫﺎﻡ ﺍﻟﻤﻌﺘﺰﻟﺔ() ،ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻘﺮﺍﻣﻄﺔ(،
)ﻣﺂﺧﺬ ﺍﻟﺸﺮﺍﺋﻊ( ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ) ،ﺗﺄﻭﻳﻼﺕ ﺍﻟﻘﺮﺁﻥ() ،ﺗﺄﻭﻳﻼﺕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ( .ﺗﻮﻓﻲ
ﺳﻨﺔ 333ﻫـ ﺑﺴﻤﺮﻗﻨﺪ.
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
245
ﺣﺎﺩﺙ ،ﻭﺍﻟﺼﺎﻧﻊ ﻗﺪﻳﻢ ﻣﺘﺼﻒ ﺑﺼﻔﺎﺕ ﻗﺪﻳﻤﺔ................،
ﺍﻟﺼﺎﻧﻊ ،ﻭﻫﻮ ﻣﺎ ﺳﻮﻯ ﺍﷲ ِ ﺗﻌﺎﻟﻰ }ﺣﺎﺩﺙ{ ﺃﻱ :ﻣﻮﺟﻮﺩ ﺑﻘﺪﺭﺓ ُ َﺐ ﻓﻴﻤﺎ ﻳُﻌﻠَﻢ ﺑﻪ
ﻏﻠ َ
ﻭﻛﻞ ﻣﺘﻐﻴﱢ ٍﺮ ﺣﺎﺩﺙ،
ﱡ ﻣﺸﺎﻫﺪ،
ٌ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻌﺪ ﺃﻥ ﻟﻢ ﻳﻜﻦ؛ ﻷﻧﻪ ﻣﺘﻐﻴﱢ ٌﺮ ﻛﻤﺎ ﻫﻮ
ﻛﻞ ﺣﻴ ٍﻦ ،ﻭﻛﻞ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻐﻴﺮ ﻻ ﻳﻜﻮﻥ ﻗﺪﻳﻤﺎ؛ ﻭﻷﻧﻪ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﻤﺆﺛﺮ ﱠ
ﻭﻷﻧﻬﻢ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﺑﻞ ﻟﻠﻔﻨﺎء ﺃﻱ :ﺍﻟﻌﺪﻡ ﺍﻟﻄﺎﺭﺉ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ،ﻭﻛﻞ ﻣﺎ
ﺙ ﺑﺈﺣﺪﺍﺙ ﺍﻟﻔﺎﻋ ِﻞ ﺟﺎﺯ ﻋﻠﻴﻪ ﺍﻟﻌﺪ ُﻡ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻘ ِ َﺪ ُﻡ ﻗﻄﻌﺎ ،ﻓﺜﺒﺖ ﺃﻧﻪ ﻣﺤ َﺪ ٌ
ﺍﻟﻤﺨﺘﺎﺭ ﺇﻳﺎﻩ ﺑﻘﺪﺭﺗﻪ ﻭﺇﺭﺍﺩﺗﻪِ.
ﺃﺣﺪ
ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺸﻌﺮﺍﻧﻲ ﻧﻔﻌﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺄﻧﻔﺎﺳﻪ :ﺇﻥ ﻗﻴﻞ :ﻫﻞ ﺃﻃﻠﻊ ٌ
ﻣﻦ ﺍﻟﺨﻮﺍﺹ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺗﺎﺭﻳﺦ ﻣﺪﺓ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﺍﻟﺘﺤﺪﻳﺪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌ ْﻘ ِﻞ ﺃﻭ
ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻷﺩﻟﺔ؟ ﻓﺎﻟﺠﻮﺍﺏ :ﺇﻧﻪ ﻟﻢ ﻳَﺒْﻠُﻐﻨﺎ ﺃﻥ ﺃﺣﺪﺍ ﻋﺮﻑ ﻣﺪ َﺓ َﺧ ْﻠ ِﻖ ﺍﻟﻌﺎﻟ َﻢ
ﻋﻠﻰ ﺍﻟﺘﺤﺪﻳﺪ .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋﺮﺑﻲ 1ﻓﻲ )ﺍﻟﻔﺘﻮﺣﺎﺕ( :2ﺍﻋﻠﻢ:
ﺑﺂﻻﻑ ﺍﻷﻟﻮﻑ؛ ﺍﻧﺘﻬﻰ. ِ ﺃﻥ ُﻋ ْﻤ َﺮ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳُﺤﺼﻰ
ﺙ ،ﻓﺎﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺻﺎﻧﻌﺎ }ﻭ{ﺃﻥ ﻭﺇﺫﺍ ﺛﺒﺖ ﺣﺪﻭﺛُﻪ ﻓﻼ ﺑ ﱠﺪ ﻟﻪ ﻣﻦ ُﻣﺤﺪِ ٍ
ﺍﻟﺘﺴﻠﺴﻞُ ،ﻭﻫﻮ
ُ ﺁﺧ َﺮ؛ ﻭﻟﺰِ َﻡ ٍ
ﻣﺤﺪﺙ َ ﻗﺪﻳﻢ{ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺣﺎﺩﺛﺎ َﻻﺣﺘﺎﺝ ﺇﻟﻰ ٌ }ﺍﻟﺼﺎﻧﻊ
ﺖ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﻌﻘﻠﻴﺔ ﻣِﻦ ﺃﻧﻪ :ﻋﺎﻟﻢ ،ﻗﺎﺩﺭ، ﻒ ﺑﺼﻔﺎﺕ{ ﻟِﻤﺎ ﺛﺒَ َ ﻣﺤﺎﻝ ،ﻭﺃﻧﻪ }ﻣﺘ ِ
ﱠﺼ ٌ
ﻼ ﻣﻦ ﺫﻟﻚ ﻳَﺪ ﱡُﻝ ﻋﻠﻰ ﻣﻌﻨًﻰ ﺯﺍﺋ ٍﺪ ﻋﻠﻰ ﺣﻲ ،ﺇﻟﻰ ﻏﻴﺮِ ﺫﻟﻚ ،ﻭﻣﻌﻠﻮﻡ :ﺃﻥ ُﻛ ًّ
ﺄﺧ ُﺬ ﺍﻻﺷﺘﻘﺎﻕﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ،ﻭﻟ ﱠﻤﺎ ﺻﺢ َﺣ ْﻤ ُﻞ ﺍﻟ ُﻤﺸﺘﻖ ﻋﻠﻴﻪ ﺛﺒﺖ ﻟﻪ َﻣ َ
ِ ﻣﻔﻬﻮ ٍﻡ
ﺿﺮﻭﺭﺓ ،ﻓﺜﺒﺖ ﻟﻪ ﺻﻔ ُﺔ ﺍﻟﻌِﻠﻢ ،ﻭﺍﻟﻘﺪﺭﺓ ،ﻭﺍﻟﺤﻴﺎﺓ ،ﻭﻏﻴﺮِ ﺫﻟﻚ }ﻗﺪﻳﻤﺔ{ ﺃﺯﻟﻴ ٍﺔ
ﻫﻮ :ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ،ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺤﺎﺗﻤﻲ ﺍﻟﻄﺎﺋﻲ ﺍﻷﻧﺪﻟﺴﻲ ،ﺍﻟﻤﻌﺮﻭﻑ }{1
ﺑﻤﺤﻴﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﺑﻲ ،ﺍﻟﻤﻠﻘﺐ ﺑﺎﻟﺸﻴﺦ ﺍﻷﻛﺒﺮ ،ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺘﻜﻠﻤﻴﻦ ﻓﻲ ﻛﻞ ﻋﻠﻢ .ﻭﺍﻧﺘﻘﻞ
ﺇﻟﻰ ﺇﺷﺒﻴﻠﻴﺔ ،ﻓﺰﺍﺭ ﺍﻟﺸﺎﻡ ،ﻭﺑﻼﺩ ﺍﻟﺮﻭﻡ ،ﻭﺍﻟﻌﺮﺍﻕ ،ﻭﺍﻟﺤﺠﺎﺯ .ﻟﻪ ﻧﺤﻮ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻛﺘﺎﺏ
ﻭﺭﺳﺎﻟﺔ ،ﻣﻨﻬﺎ) :ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻤﻜﻴﺔ() ،ﻣﺤﺎﺿﺮﺓ ﺍﻷﺑﺮﺍﺭ ﻭﻣﺴﺎﻣﺮﺓ ﺍﻷﺧﻴﺎﺭ() ،ﻣﻔﺎﺗﻴﺢ
ﺍﻟﻐﻴﺐ() ،ﻋﻨﻘﺎء ﻣﻐﺮﺏ( .ﻭﻟﺪ ﺳﻨﺔ 560ﻫـ ﻗﺒﻞ ﻋﺎﻣﻴﻦ ﻣﻦ ﻭﻓﺎﺓ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ
ﺍﻟﺠﻴﻼﻧﻲ ﻓﻲ ﻣﺪﻳﻨﺔ ﻣﺮﺳﻴﺔ ﻓﻲ ﺍﻷﻧﺪﻟﺲ ،ﻭﺗﻮﻓﻲ ﺳﻨﺔ 638ﻫـ ﻓﻲ ﺩﻣﺸﻖ ،ﻭﺩﻓﻦ ﻓﻲ ﺳﻔﺢ
ﺟﺒﻞ ﻗﺎﺳﻴﻮﻥ.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻤﻜﻴﺔ( ،ﻟﻤﺤﻴﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ. }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 246
ﻟﻴﺴﺖ ﻋﻴﻨﻪ ﻭﻻ ﻏﻴﺮﻩ ﻭﺍﺣﺪ ﻻ ﺷﺒﻪ ﻟﻪ ،ﻭﻻ ﺿﺪ ﻟﻪ...........،
ِﻻﻣﺘﻨﺎﻉ ﻗﻴﺎﻡ ﺍﻟﺤﻮﺍﺩﺙ ﺑﺬﺍﺗﻪ ﺗﻌﺎﻟﻰ) ،ﻗﺎﺋﻤﺔ ﺑﺬﺍﺗﻪ(؛ ﻷﻥ ﻣﻌﻨﻰ ﺻﻔ ِﺔ ﺍﻟﺸﻲء ﻣﺎ
ﻳﻘﻮﻡ ﺑﻪُ ) ،ﻣﻨﺰ ٌﱠﻩ ﻋﻦ ﺍﻟﻨﻘﺺ( ﻟﻮﺟﻮﺏ ﺍﺗﱢﺼﺎﻓﻪِ ﺑﺎﻟﻜﻤﺎﻝ.
ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﻳﻤ ُﺔ ﺍﻟﺬﺍﺗﻴ ُﺔ ﺛﻤﺎ ٍﻥ؛ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﺴﺒﻜﻲ 1ﻓﻲ )ﺟﻤﻊ
ُ
ﺍﻟﺠﻮﺍﻣﻊ( 2ﻭﻫﻲ :ﻋﻠﻢ ،ﻭﻗﺪﺭﺓ ،ﻭﺣﻴﺎﺓ ،ﻭﺇﺭﺍﺩﺓ ،ﻭﺳﻤﻊ ،ﻭﺑﺼﺮ،
ﻭﻛﻼﻡ ،ﻭﺑﻘﺎء.
ﺻﻔﺎﺕ ﺍﻟﻤﺨﻠﻮﻗﻴﻦ؛ ﻷﻥ ﻋِ ْﻠ َﻤﻪ -ﺑﻼ ﺍﺭﺗﺴﺎﻡِ ﺻﻮﺭﺓ ٍ ﻓﻲ ﻗﻠﺐ ﻭﻻ
ِ ﻭﻻ ﺗُﺸْ ﺒ ِ ُﻪ
ﻨﺎﺕ. ﺩِﻣﺎﻍ .ﻭﺣﻴﺎﺗَﻪ -ﻣﻨ ﱠﺰ َﻫﺔ ﻋﻦ ﺍﻟﺮﻭﺡ .ﻭﻗﺪﺭﺗﻪ -ﺑﻐﻴﺮ ﺁﻟﺔ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﻤ ِﻜ ِ
ﻭﺇﺭﺍﺩﺗﻪ -ﻟﺠﻤﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻻ ﻳَﺘَﺨﻠﱠﻒ ﻋﻦ ﺍﻟﻤﺮﺍﺩ ﺃﺑﺪﺍ .ﻭﺳﻤ َﻌﻪ -ﺑﻼ ﺻﻤﺎﺥ
ﺧﻔﻲ .ﻭﺑﺼﺮﻩ -ﺑﻼ ﺣ َﺪﻗَ ٍﺔ ﻟﻜﻞ ﻣﻮﺟﻮﺩ .ﻭﻛﻼﻣﻪ -ﻣﻨﺰ ٌﱠﻩ ﻋﻤﺎ ﻳَﻌﺘﺮﻱ ﱟ ﻟﻜﻞ
ﺑﺼﻮﺕ ﻭﻻ ﺣﺮﻑ .ﻭﺑﻘﺎﺋﻪ -ﻣﺴﺘ ِﻤ ﱞﺮ ٍ ﻛﻼﻣﻨﺎ ﺍﻟﻨ ْﻔ ِﺴ ﱠﻲ ﻣﻦ َ
ﺍﻟﺨ ْﺮﺱ ﺍﻟﺒﺎﻃﻨﻲ ﻟﻴﺲ َ
ﺃﺑﺪﺍ .ﻭﺻﻔﺎﺗ ُﻨﺎ ﺑﺄﺿﺪﺍﺩ ﺫﻟﻚ.
ﻏﻴﺮ ﺍﻟﻌﺎﻟِﻢ }ﻭﻻ َ
ﻏﻴﺮﻩ{ }ﻟﻴﺴﺖ{ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ }ﻋﻴﻨَ ُﻪ{ ﺿﺮﻭﺭ ًﺓ ،ﺃﻥ ﺍﻟﻌِﻠﻢ ﻣﺜﻼ ُ
ﺇﺫ ﻻ ﻳﺠﻮﺯ ﺍﻧﻔﻜﺎﻛُﻬﺎ ﻋﻨﻪ ﺗﻌﺎﻟﻰ ،ﻭﺇﻥ ﺍﻟﺼﺎﻧﻊ }ﻭﺍﺣﺪٌ{ ﺇﺫ ﻻ ﻳَﺼﺪُﻕ ﻣﻔﻬﻮ ُﻡ )ﻭﺍﺟﺐ
ﺍﻟﻮﺟﻮﺩ( ﻓﻲ ﺍﻟﺨﺎﺭﺝ ﺇﻻ ﻋﻠﻰ ﺫﺍﺕ ﻭﺍﺣﺪﺓ ،ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ"$#ﱪ} 3ﻻ
ِﺷﺒْ َﻪ ﻟﻪ{ ﺃﻱ :ﻻ ﺷﺒﻴﻪ ﻟﻪ ﻓﻲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﱫ321ﱪ} 4ﻭﻻ
ﺿ ﱠﺪ ﻟﻪ{ ﻗﺎﻝ ﻓﻲ )ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﻤﺴﻴﺔ( :5ﺃﻥ ﱢ
ﺍﻟﺸﺒ َﻪ ،ﻭﺍﻟﻤﺜﻞ ،ﻭﺍﻟﻨ ﱢ ﱠﺪ ،ﻭﺍﻟﻀﺪ، ِ
ﻫﻮ :ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺎﻓﻲ ﺍﻟﺴﺒﻜﻲ ،ﺃﺑﻮ ﻧﺼﺮ ،ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ،ﺍﻟﻤﺆﺭﺥ، }{1
ﺍﻟﺒﺎﺣﺚ .ﻧﺴﺒﺘﻪ ﺇﻟﻰ ﺳﺒﻚ )ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻤﻨﻮﻓﻴﺔ ﺑﻤﺼﺮ( ،ﻭﻛﺎﻥ ﻃﻠﻖ ﺍﻟﻠﺴﺎﻥ ،ﻗﻮﻱ
ﺍﻟﺤﺠﺔ ،ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻗﻀﺎء ﻓﻲ ﺍﻟﺸﺎﻡ .ﻭﻟﺪ ﺳﻨﺔ 727ﻫـ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ،ﻭﺍﻧﺘﻘﻞ ﺇﻟﻰ ﺩﻣﺸﻖ ﻣﻊ
ﻭﺍﻟﺪﻩ ،ﻓﺴﻜﻨﻬﺎ ،ﻭﺗﻮﻓﻲ ﺑﻬﺎ ﺳﻨﺔ 771ﻫـ .ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ) :ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺮﻯ(،
)ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ() ،ﻣﻌﻴﺪ ﺍﻟﻨﻌﻢ ﻭﻣﺒﻴﺪ ﺍﻟﻨﻘﻢ(.
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ( ،ﻟﺘﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ. }{2
ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ :ﺍﻵﻳﺔ .1 }{3
ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ :ﺍﻵﻳﺔ .11 }{4
ﻭﻫﻮ ﻛﺘﺎﺏ )ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﻤﺴﻴﺔ ﻓﻲ ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻌﻀﺪﻳﺔ( ،ﻟﻤﺤﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﷲ ﺍﻟﺪﺍﻣﻐﺎﻧﻲ. }{5
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
247
ﻭﻻ ﻧﻬﺎﻳﺔ ﻟﻪ ،ﻭﻻ ﺻﻮﺭﺓ ،ﻭﻻ ﺣﺪ ،ﻭﻻ ﻳﺤﻞ ﻓﻲ ﺷﻲء ،ﻭﻻ ﻳﻘﻮﻡ ﺑﻪ ﺣﺎﺩﺙ،
ﻭﻻ ﺗﺼﺢ ﻋﻠﻴﻪ ﺍﻟﺤﺮﻛﺔ ﻭﺍﻹﻧﺘﻘﺎﻝ ،ﻭﻻ ﺍﻟﺠﻬﻞ ،ﻭﻻ ﺍﻟﻜﺬﺏ ،ﻭﻻ ﺍﻟﻨﻘﺺ ،ﻭﺃﻧﻪ
ﺗﻌﺎﻟﻰ ﻳﺮﻯ ﻓﻲ ﺍﻵﺧﺮﺓ..............................،
ﺃﻟﻔﺎﻅ ﻣﺘﺮﺍﺩﻓﺔ ،ﻭﻗﻴﻞ :ﺍﻟﻨ ﱡﺪ ﻭﺍﻟ ِﻤﺜ ُْﻞ ﺍﻟﺸﺮﻳﻚ ﻓﻲ ﺍﻟﺬﺍﺕ ،ﻭﺍﻟﺸﺒﻪ ﻭﺍﻟﻀﺪٌ َ
ﻭﺍﻟﺸﺮﻳﻚ،
ﺍﻟﺸﺮﻳﻚ ﻓﻲ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﺸﺮﻳﻚ ﻓﻲ ﺍﻷﻓﻌﺎﻝ؛ ﺍﻧﺘﻬﻰ }ﻭﻻ ﻧﻬﺎﻳ َﺔ ﻟﻪ ،ﻭﻻ ﺻﻮﺭﺓ ،ﻭﻻ
ﺐﻣﺨﺘﺼ ٌﺔ ﺑﺎﻷﺟﺴﺎﻡ ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻨﺰﱠﻩ ﻋﻦ ﺍﻟﺠﺴﻤﻴﺔ؛ ﻷﻥ ﺍﻟﺠﺴﻢ ﻣﺮ ﱠﻛ ٌ ﱠ ﺣ ﱠﺪ{ ﻷﻧﻬﺎ
ﺍﻟﺤﺪﻭﺙ ،ﻭﻫﻮ ُﻣﺤﺎﻝ ﻋﻠﻴﻪ ﺗﻌﺎﻟﻰ }ﻭﻻ ﻳَ ُﺤ ّﻞ ﻓﻲ ﺷﻲء{ ﻻ ﺫﺍﺗ ُﻪ
َ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻳَﺴﺘﻠﺰِﻡ
ﻣﻜﺎﻥ ،ﻭﺍﻟﺤﻠﻮﻝ: َ ﻭﻻ ﺻﻔﺎﺗ ُﻪ ﻟﻮﺟﻮﺏ ﺗﻨﺰﻫﻪِ ﻋﻦ ﺍﻟﻤﻜﺎﻥ؛ ﻷﻧﻪ ﺗﻌﺎﻟﻰ ﻛﺎﻥ ﻭﻻ
ﻔﺘﻘﺮﺍ ﺇﻟﻰ ﺍﻟﻤﺤﻞ ،ﻭﻫﻮ ﻣﻨﺰﻩ ﻋﻦ ﺁﺧ َﺮ؛ ﻭﺇﻻ ﻟﻜﺎﻥ ﺗﻌﺎﻟﻰ ُﻣ ً ﺣﺼﻮﻝ ﺍﻟﺸﻲء ﻓﻲ َ
ﻣﻄﻠﻖ ﻭﻻ ﻏﻨﻲ ﻣﻄﻠَ ٌﻖ ﺇﻻ ﻫﻮ }ﻭﻻ ﻳﻘﻮﻡ ﺑﻪ{ ﺃﻱ :ﺑﺬﺍﺗﻪ ﺗﻌﺎﻟﻰ ٌ ﻏﻨﻲ
ﺫﻟﻚ؛ ﻷﻧﻪ ﱞ
َﺼ ﱡﺢ ﻋﻠﻴﻪﺣﺎﺩﺙ ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ }ﻭﻻ ﺗ ِ ٌ ﻣﺤﻞ ﺍﻟﺤﻮﺍﺩﺙﱠ }ﺣﺎﺩﺙ{ ﻷﻥ
ﺍﻟﺨﻠﻴﻞ ﺑِﺄُﻓُﻮ ِﻝ ﺍﻟﻜﻮﺍﻛﺐ ﻋﻠﻰ
ُ ﺍﻟﺤﺮﻛ ُﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ{ ﻭﺇﻻ ﻟﺰِﻡ ﺣﺪﻭﺛﻪ ،ﻛﻤﺎ ﺍﺳﺘﺪﻝ
ﻋﺪﻡِ ﺭﺑﻮﺑﻴﱠﺘِﻬﺎ ،ﻭﻫﻮ ُﻣﺤﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ» ¼ﱪ 1ﺃﻱ:
ﺃ ْﻣ ُﺮ ﺭﺑﻚ ،ﻭﻣﻌﻨﻰ) :ﻳَﻨْﺰِ ُﻝ ﺍﷲ ﺗ َ َﻌﺎﻟَﻰ( ﻓﻲ ﺍﻟﺤﺪﻳﺚ 2ﺃﻱ :ﻳﻨﻈﺮ ﺇﻟﻰ ﻋﺒﺎﺩﻩ ﺑﺎﻟﺮﺣﻤﺔ
ﻧﻘﺺ }ﻭﻻ{ ﻳﺠﻮﺯ ﺼﺢ ﻋﻠﻴﻪ ﺃﻳﻀﺎ} :ﺍﻟﺠﻬﻞ ،ﻭﻻ ﺍﻟﻜﺬﺏ{ ﻷﻥ ﻛُﻼ ﻣﻨﻬﻤﺎ ٌ }ﻭﻻ{ ﻳ َ ِ
ﱠﺼﻒ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻛﻤﺎ ﻣﺮ. ﻋﻠﻴﻪ} :ﺍﻟﻨﻘﺺ{ ﻟِﻤﺎ ﺃﻧﻪ ﻣﺘ ِ
}ﻭ{ﻣﻤﺎ ﺍﺗﻔﻘﻮﺍ ﺃﻳﻀﺎ} :ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻳُﺮﻯ ﻓﻲ ﺍﻵﺧﺮﺓ{ ﻣﻦ ﻏﻴﺮِ ﻣﻘﺎﺑَﻠَ ٍﺔ ﻭﻻ ﺟﻬﺔ
ﺄﻋﻴُﻦ ﺭﺅﻭﺳﻬﻢ ،ﻧﻌﻤ ًﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰﺃﻱ :ﻳَﻨﻜ ِﺸﻒ ﺍﻧﻜﺸﺎﻓﺎ ﺗﺎ ًّﻣﺎ ِﻷﺑﺼﺎﺭ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑ ِ ْ
ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ :ﺍﻵﻳﺔ .22 }{1
ﻴﻦ ﻣ ِ َﻦ ﺍﻟﻠﱠﻴْﻞِ ،ﻓَﻴَﻨ ْ ُﻈ ُﺮ ﻓِﻲ ﺎﺕ ﺑَﻘ ِ ََﻼﺙ َﺳﺎ َﻋ ٍ ﺧﺮِ ﺛ ِ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :€ﻳَﻨْﺰِ ُﻝ ﺍﷲ ُ ﺗ َ َﻌﺎﻟَﻰ ﻓِﻲ ﺁ ِ }{2
ﺖ َﻣﺎ ﺍﻟﺴﺎ َﻋﺔِ ﺍﻷﻭﻟَﻰ ﻣِﻨ ْ ُﻬ ﱠﻦ ﻓِﻲ ﺍﻟ ْ ِﻜﺘَﺎﺏِ ﺍﻟ ﱠ ِﺬﻱ ﻻ ﻳَﻨ ْ ُﻈ ُﺮ ﻓِﻴﻪِ ﻏَﻴْ ُﺮ ُﻩ ،ﻓَﻴ َ ْﻤ ُﺤﻮ ﺍﷲ َﻣﺎ ﻳ َ َﺸﺎ ُء َﻭﻳَﺜْﺒ ُ ُ ﱠ
ﺍﻟﺴﺎ َﻋﺔِ ﺍﻟﺜﱠﺎﻧِﻴَﺔِ ﻓِﻲ َﺟﻨﱠﺔِ َﻋ ْﺪ ٍﻥَ ،ﻭ ِﻫ َﻲ َﻣ ْﺴ َﻜﻨ ُ ُﻪ ﺍﻟ ﱠ ِﺬﻱ ﻳ َ ْﺴ ُﻜ ُﻦ ﻻ ﻳ َ ُﻜﻮ ُﻥ َﻣ َﻌ ُﻪ ﻳ َ َﺸﺎ ُء ،ﺛ ُ ﱠﻢ ﻳَﻨ ْ ُﻈ ُﺮ ﻓِﻲ ﱠ
ﺃﺣ ٌﺪَ ،ﻭﻻ َﺧﻄﺮ ﻴﻬﺎ َﻣﺎ ﻟ َ ْﻢ ﻳ َ َﺮ ُﻩ َ ﺍﻟﺼﺪﱢﻳﻘُﻮ َﻥَ ،ﻭﻓ ِ َ
ﺍﻟﺼﺎﻟ ِ ُﺤﻮ َﻥ َﻭ ﱢ ﺃﺣﺪ ﺇﻻ ﺍﻷﻧ ْﺒِﻴَﺎ ُء َﻭ ﱡ
ﺍﻟﺸ َﻬ َﺪﺍ ُء َﻭ ﱠ ﻴﻬﺎ َﻓِ َ
ْﻔﺮﻧِﻲ ﻓَﺄ ْﻏﻔِﺮ ﻟ َ ُﻪ، ﻳﺴﺘَﻐ ُﺧﺮِ َﺳﺎ َﻋ ٍﺔ ﻣ ِ َﻦ ﺍﻟﻠﱠﻴْ ِﻞ ﻓَﻴَﻘُﻮ ُﻝ :ﺃﻻ ُﻣ ْﺴﺘ َ ْﻐﻔِﺮٍ َْﻋﻠَﻰ ﻗَﻠْﺐِ ﺑ َ َﺸﺮٍ ،ﺛ ُ ﱠﻢ ﻳ َ ْﻬﺒ ِ ُﻂ ﺁ ِ
َﺠ ُﺮ «* . ﻴﺐ ﻟ َ ُﻪَ ،ﺣﺘ ﱠﻰ ﻳ َ ْﻄﻠُ َﻊ ﺍﻟْﻔ ْ ﻳﺴﺄﻟُﻨِﻲ ﻓَﺄ ْﻋ ِﻄﻴ َ ُﻪ ،ﺃﻻ َﺩﺍ ٍﻉ ﻳ ْﺪ ُﻋﻮﻧِﻲ ﻓ ْ
َﺄﺳﺘ َ ِ
ﺠ َ ﺃﻻ َﺳﺎﺋ ِ ٍﻞ ْ
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 248
ﻭﻟﻴﺲ ﻓﻲ ﺣﻴﺰ ،ﻭﺟﻬﺔ ﻣﺎ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺎﻥ؛ ﻭﻣﺎ ﻟﻢ ﻳﺸﺄ ﻟﻢ ﻳﻜﻦ ،ﻭﻻ ﻳﺤﺘﺎﺝ
ﺇﻟﻰ ﺷﻲء ،ﻭﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﻲء ،ﻛﻞ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﻛﺎﺋﻦ ﺑﻘﻀﺎﺋﻪ ،ﻭﻗﺪﺭﻩ،
ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﻣﺸﻴﺘﻪ ،ﻟﻜﻦ ﺍﻟﻘﺒﺎﺋﺢ ﻣﻨﻬﺎ ﻟﻴﺴﺖ ﺑﺮﺿﺎﻩ ،ﻭﺑﺄﻣﺮﻩ ﻭﺑﻤﺤﺒﺘﻪ.
ﻭﻟﻄﻔﺎ ﻟﻸﺑﺮﺍﺭ ﻓﻲ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ) * / . - , +ﱪ} 1ﻭ{
ﺇﻧﻪ ﺗﻌﺎﻟﻰ }ﻟﻴﺲ ﻓﻲ ﺣﻴﱢﺰٍ{ ﺃﻱ :ﻣﻜﺎﻥ }ﻭ{ﻻ ﻓﻲ }ﺟﻬﺔ{ ﻭﺇﻻ ﻟﺰﻡ ﻗ ِ َﺪ ُﻣﻬﻤﺎ ،ﻭﻫﻮ
ﻣﺤﺎﻝ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ\ [ Z Yﱪ 2ﺃﻱ :ﺍﺳﺘﻮﻟﻰ }ﻣﺎ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ
ﻛﺎﻥ؛ ﻭﻣﺎ ﻟﻢ ﻳَﺸﺄ ﻟﻢ ﻳﻜﻦ{ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺄﺛﻮﺭﺓ ﻣﻦ ﺍﻟﻨﺒﻲ ،€ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ
ﻧﻔﻊ ﻭﺿﺮ ،ﻛﻔﺮ ﺃﻧﻪ ﻣﺮﻳﺪ ﻟﻠﻜﺎﺋﻨﺎﺕ ،ﻓﻼ ﻳَﺠﺮﻱ ﻓﻲ ُﻣﻠ ِﻜﻪ ﻭﻣﻠﻜﻮﺗﻪ ﺧﻴﺮ ﻭﺷ ّﺮٌ ،
ﻭﺇﻳﻤﺎﻥ ﺇﻻ ﺑﻤﺸﻴﺘﻪِ ﻭﺇﺭﺍﺩﺗﻪ ﺗﻌﺎﻟﻰ }ﻭ{ﺃﻧﻪ }ﻻ ﻳَﺤﺘﺎﺝ ﺇﻟﻰ ﺷﻲء{ ﺿﺮﻭﺭ ًﺓ ،ﺃﻧﻪ
ﺍﻟﻐﻨﻲ ﺍﻟﻤﻄﻠَﻖُ ﻭﺍﷲ ﻏﻨﻲ ﻋﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ }ﻭ{ﺃﻧﻪ }ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ ﺷﻲء{ ﺇﺫ ﻟﻮ ﻭﺟﺐ
ﻟﻜﺎﻥ ﺑﺤ ْﻜﻢ ﺣﺎﻛﻢ ،ﻭﺍﻟﻼﺯﻡ ﺑﺎﻃﻞ }ﻛﻞ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﻛﺎﺋﻦ ﺑﻘﻀﺎﺋﻪ ،ﻭﻗﺪﺭﻩ{
ﺍﻷﺯﻟﻲ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫß Þ ﱢ ﺍﻟﻘﻀﺎء ﻭﺍﻟﻘﺪﺭ ﺑﻤﻌﻨًﻰ ﺧﻼﻓﺎ ﻟﻤﻦ ﻓﺮﻕ ﺃﻱ :ﺑﺘﻘﺪﻳﺮﻩ
â á àﱪ ،3ﻓﻤﺎ ﻗ َﺪ ُﺭﻩ ﻓﻲ ﺍﻷﺯﻝ ﻻ ﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻪ ،ﻭﻣﺎ ﻟﻢ ﻳ َ ْﻘ ِﺪﺭﻩ ﻓﻴﻪ ﻳﺴﺘﺤﻴﻞ
ﻏﻴﺮ ﻣﻜﺮﻩ ٍﻭﻗﻮ ُﻋﻪ }ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﻣﺸﻴﺘﻪ{ ﻫﻤﺎ ﺑﻤﻌﻨًﻰ ﺃﻳﻀﺎ ﺿﺮﻭﺭ ًﺓ ،ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ُ
ﻭﻛﻞ ُﻣﻮ ِﺟ ٍﺪ ﻟﺸﻲء ﺑﻼ ﺇﻛﺮﺍﻩ ﻋﻠﻴﻪ ﻓﻬﻮ ﻣﺮﻳﺪ ،ﻭﻟ ّﻤﺎ ﺗ ُ ُﻮ ﱢﻫﻢ ﺑﺄﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻣﺨﻠﻮﻗﺔ
ﺍﺳﺘﺪﺭﻙ
َ ﷲ ﺗﻌﺎﻟﻰ ﻭﻛﻞ ﻣﺨﻠﻮﻕ ﺑﺈﺭﺍﺩﺗﻪ؛ ﻓﻤﺎ ﺑﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻳُﻌﺎﺗِﺒﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﺢ،
ﺍﻟﻘﺒﺎﺋﺢ ﻣﻨﻬﺎ{ ﺃﻱ :ﻣﻦ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ }ﻟﻴﺴﺖ ﺑﺮﺿﺎﻩ{ ﻷﻧﻪ ُ }ﻟﻜﻦ
ْ ﻭﺭﻓﻊ ﺍﻟﻮ ْﻫﻢ ﺑﻘﻮﻟﻪ:
ﻭﺍﻟﻤﻌﺎﺻ َﻲ }ﻭ{ﻻ }ﺑﺄﻣﺮﻩ ِ{ ﺃﻳﻀﺎ؛ ﺇﺫ ﻻ ﻳَﺄ ُﻣﺮ ﺑﺎﻟﻘﺒﻴﺢ
ِ ﺍﻟﻜﻔﺮ
َ ﺗﻌﺎﻟﻰ ﻻ ﻳَﺮﺿﻰ ﻟﻌﺒﺎﺩﻩ
ﺿ َﻲ ﻋﻠﻴﻪ ﻭﺃﻣﺮ ﺑﻪ ،ﻓﺎﻟﺮﺿﻰ ﻭﺍﻟﻤﺤﺒ ُﺔ ُ
ﻏﻴﺮ ﺐ ﺇﻻ ﻣﺎ َﺭ ِ}ﻭ{ﻻ }ﺑﻤﺤﺒﺘﻪ{ ﺇﺫ ﻻ ﻳ ُ ِﺤ ﱡ
ﺍﻷﻋﻢ، ﱢ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻤﺸﻴّ ِﺔ؛ ﻷﻥ ﺍﻟ ﱢﺮﺿﻰ ﺇﺭﺍﺩ ٌﺓ ﻣِﻦ ﻏﻴﺮ ﺍﻋﺘﺮﺍﺽ ،ﻭﺍﻷﺧﺺ ُ
ﻏﻴﺮ
ﺍﻟﻤﺄﻣﻮﺭﺍﺕ ﻛﻠﻬﺎ ،ﻭﺍﻟﻼﺯ ُﻡ
ُ ﻏﻴﺮﻫﺎ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻹﺭﺍﺩ َﺓ ﻟ َ َﻮ َ
ﻗﻊ ﺍﻷﻣﺮ ﻓﺈﻧﻪ ُ
ُ ﻭﻛﺬﻟﻚ
ﺃﻣﺮ ﺃﺑﺎ ﺟﻬﻞ ﻣﺜﻼ ﺑﺎﻹﻳﻤﺎﻥ ﻣﻊ ﺃﻧﻪ ﻏﻴﺮ ﻭﺍﻗ ٍﻊ ﻟﻌﺪﻡ ﺗﻌﻠ ِﻖ ﺇﺭﺍﺩﺗﻪ ﺑﻪ. ﺑﺎﻃﻞ؛ ﻷﻧﻪ َ
ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ :ﺍﻵﻳﺎﺕ .22-23 }{1
ﺳﻮﺭﺓ ﻃﻪ :ﺍﻵﻳﺔ .5 }{2
ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ :ﺍﻵﻳﺔ .49 }{3
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
249
ﻭﺃﻥ ﺍﻟﻤﻌﺎﺩ ﺍﻟﺠﺴﻤﺎﻧﻲ ،ﻭﺳﺎﺋﺮ ﻣﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﺴﻤﻊ :ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ ،ﻭﺍﻟﺤﺴﺎﺏ،
ﻣﻴﻤﻲ }ﺍﻟﺠﺴﻤﺎﻧﻲ{ ﺃﻱَ :ﻋ ْﻮ ُﺩ ﱞ ﻣﺼﺪﺭ
ٌ }ﻭ{ﻣﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ :ﱠ
}ﺃﻥ ﺍﻟﻤﻌﺎﺩ{
ﺛﺎﺑﺖ ﺑﺈﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟ ِﻤﻠﻞ ﺍﻟﺜﻼﺙ: ﺑﺄﺟﺰﺍﺋﻪ ﻭ َﻋﻮﺍﺭﺿﻪِ ﺣﻖ ٌ
ﺍﻹﻋﺪﺍﻡ ْﺍﻟ ِﺠ ْﺴﻢ ﺑﻌﺪ ْ
ﺍﻟﺤﻨﻴﻔﻴﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ،ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﺼﺮﻳﺤ ِﺔ ﺍﻟﺼﺤﻴﺤ ِﺔ ،ﻓﻴَ ْﻜ ُﻔﺮ ُﻣﻨْ ِﻜ ُﺮﻩ
ﺍﻟﺴﻤﻊ{ ﺃﻱ :ﺍﻟﺸﺮ ُﻉ ﺍﻟﺬﻱ ﺛﺒﺖ ﺑﺎﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﺴﻠﻒ ُ }ﺳﺎﺋﺮ ﻣﺎ ﻭﺭﺩ ﺑﻪ
َ }ﻭ{ﺃﻥ
}ﻣِﻦ{ ﺑﻴﺎﻥ ﻣﺎ }ﻋﺬﺍﺏ ﺍﻟﻘﺒﺮ{ ﻟﻠﻜﺎﻓﺮ ﻭﺍﻟﻔﺎﺳﻖ ،ﺍﻟﻤﺮﺍﺩ ﺗﻌﺬﻳﺒُﻪ :ﺑﺄﻥ ﻳ ُ َﺮ ﱠﺩ ﺍﻟﺮﻭﺡ
ﺇﻟﻰ ﺍﻟﺠﺴﺪ ﺃﻭ ﻣﺎ ﺑﻘﻲ ﻣﻨﻪ ،ﻭﻳﻌ ﱠﺬﺏ ﺍﻟﺮﻭﺡ ﻣﻊ ﺍﻟﺒﺪﻥ ،ﻭﻣﻨﻪ ﺿﻐ َْﻄ ُﺔ ﺍﻟﻘﺒﺮ ،ﻭﻫﻮ
1
ﺻﺎﻟﺢ ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ. ٌ ﻃﺎﻟﺢ ﻭﻻ
ٌ ﺍﻟْﺘﻘﺎ ُء ﺣﺎﻓﺘﻴْﻪ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ،ﻻ ﻳﻨﺠﻮ ﻣﻨﻪ
ﻨﻌ َﻢ ﻷﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻓﻴﻪ ﺑﻤﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺘَ ْﻮﺳﻴﻌﻪ ،ﻭﺟﻌﻞ ﻭﻧﻌﻴﻤﻪِ :ﺑﺄﻥ ﻳ ُ َ
ﻗﻨﺪﻳﻞ ﻓﻴﻪ ،ﻭﻓﺘْ ُﺢ ﻃﺎﻗﺔ ﻣﻦ ﺍﻟﺠﻨﺔ ،ﺣﻖ ﺛﺎﺑﺖ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻟﻠﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ
ُ
ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺫﻟﻚ ﻣﺜﻞَ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫr q p o nﱪ .2ﻭﺃﻣﺎ
ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻛِﻼ ﺍﻟﻘﺴﻤﻴﻦ ﻓﻜﺜﻴﺮﺓ ،ﺗﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ ُﻣﺒﻴﱠﻨﺔ ﻓﻲ ﺍﻟﻜﺘﺐ .ﻭﻗﻴْ ُﺪ ﺍﻟﻘﺒﺮ
ﻏﻴﺮ ﺍﻟﻤﻘﺒﻮﺭ ﻛﺎﻟ َﻐﺮﻳﻖ ﻭﺍﻟﻤﺄﻛﻮﻝ ﻛﺬﻟﻚ.
ﺟﺮ ٌﻱ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ؛ ﺇﺫ ُ ْ
ﺍﻟﺴﻤﻊ ﺃﻳﻀﺎ :ﺑ ِ َﻔ ْﻌ ِﻞ }ﺍﻟﺤﺴﺎﺏ{ ﻭﻫﻮ ﺗﻮﻓﻴﻖُ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﺒﺎ َﺩﻩ ﻗﺒﻞ
ُ }ﻭ{ﻭﺭﺩ
ﺧﻴﺮﺍ ﻛﺎﻧﺖ ﺃﻭ ﺷﺮﺍ ،ﺗﻔﺼﻴﻼ ﻻ ﺑﺎﻟﻮﺯﻥ،ﺍﻟﻤ ْﺤ َﺸﺮ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻢً ، ﺍﻻﻧﺼﺮﺍﻑ ﻣﻦ َ
ﺇﻻ َﻣﻦ ﺍﺳﺘﺜﻨ ِ َﻲ ﻣﻨﻬﻢ ﻛﺎﻟﺴﺒﻌﻴﻦ ﺃﻟﻔﺎ ﺍﻟﺬﻳﻦ ﻭﺭﺩ ﱡ
ﺍﻟﻨﺺ ﺑﺎﺳﺘﺜﻨﺎﺋﻬﻢ ،ﻓﻬﻮ ﺣﻖ ﺑﺎﻟﻌﻘﻞ
ﻭﺍﻟﻨﻘﻞ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫS R Q P O N M L K Jﱪ،3
ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺫﻟﻚ ﻛﺜﻴﺮﺓ ،ﻭﺣﻜﻤﺘُﻪ ﻣﻊ ﻋ ْﻠ ِﻤﻪ ﺗﻌﺎﻟﻰ ﺑﻜﻞ ﺷﻲء :ﺇﻇﻬﺎﺭ ُ
ﺕ ﺷﺮﻑ ﺃﺭﺑﺎﺏ ﺍﻟﻜﻤﺎﻝ ﻭﻓﻀﺎﺋﺢ ﺃﺭﺑﺎﺏ ﺍﻟﻀﻼﻝ. ﺗﻔﺎ ُﻭ ِ
ﻭﻟﻮ ﻧﺠﺎ ﻣﻨﻬﺎ ﻏﻴﺮ ﺍﻷﻧﺒﻴﺎء ﻟﻨﺠﺎ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫٍ ﺍﻟﺬﻱ ﺍﻫﺘﺰ ﻋﺮﺵ ﺍﻟﺮﺣﻤﻦ ﻟﻤﻮﺗﻪ ،ﻭﺣﻀﺮ }{1
ﺃﺣ ٌﺪ َﻷﻓْﻠ َ
َﺖ ﻣِﻨ ْ َﻬﺎ َﺖ ﻣِﻨ ْ َﻬﺎ َ
ﺟﻨﺎﺯﺗﻪ ﺳﺒﻌﻮﻥ ﺃﻟﻔًﺎ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﻤﻼﺋﻜﺔ .ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ) :ﻟ َ ْﻮ ﺃﻓْﻠ َ
)ﻭ َﻣ ْﻦ ﻗ ََﺮﺃ :ﱫ! " # ﺍﻟﺼﺒ ِ ﱡﻲ( .ﻭﻭﺭﺩ :ﺃﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺃﺳ ٍﺪ ﺃﻡ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐٍ َ ، َﻫﺬَﺍ ﱠ
ﺿ ْﻐ َﻄﺔِ ﺍﻟ ْ َﻘﺒْﺮِ( ،ﻛﻤﺎ ﻭﺭﺩ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ْ َﻦ ِ ﻣ ِ
ﻥ ﺎ َﻤ ﻠ
َْ َ ﺴﻳ ِ ﻪِ ﺑ ﺎﺕ ﻣ
َ َ ﻱ ِ
ﺬ ﱠ ﺍﻟ ِ ﻪﺿِ ﺮﻣ
ََ ﻲِ ﻓ $ﱪ
ﻭﺍﻟﺴﻼﻡ) .ﺭﺳﺎﻟﺔ ﺍﺑﻦ ﺃﺑﻲ ﺯﻳﺪ* .(305/1 :
ﺳﻮﺭﺓ ﻏﺎﻓﺮ :ﺍﻵﻳﺔ .46 }{2
ﺳﻮﺭﺓ ﺍﻹﻧﺸﻘﺎﻕ :ﺍﻵﻳﺎﺕ .8-7 }{3
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 250
ﻭﺍﻟﺼﺮﺍﻁ ،ﻭﺍﻟﻤﻴﺰﺍﻥ ،ﻭﻏﻴﺮ ﺫﻟﻚ........................،
ﺍﻟﺴﻤﻊ :ﺑﻮﺿﻊ }ﺍﻟﺼﺮﺍﻁ{ ﻭﻫﻮَ :ﺟ ْﺴ ٌﺮ ﻣﻤﺪﻭﺩ ﻋﻠﻰ َﻣﺘْ ِﻦ ُ }ﻭ{ﻛﺬﺍ ﻭﺭﺩ
ﻭﺃﺣ ﱡﺪ ﻣﻦ ﺍﻟﺴﻴﻒ ،ﻳ َ ْﻌﺒُ ُﺮﻩ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺟﻬﻨ ﱠﻢ ،ﺃ َ َﺩ ﱡﻕ ﻣﻦ ﺍﻟﺸﻌﺮَ ،
ﻭﺗﺰﻝ ﺑﻪ ﺃﻗﺪﺍﻡ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻣﻮﺟﻮﺩ، ّ َﺩ َﺭﺟﺎﺗِﻬﻢ،
ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ£ ¢ﱪ ﺍﻵﻳﺔ ،1ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻪ ﻭﻓﻲ ﻛﻴﻔﻴﺘِﻪ ،ﻭﻃﻮﻟِﻪ،
ﺒﻮﺭﻩ ﻣﻊ ﺍﻟﻔﺎﺋﺰﻳﻦ؛ ﺁﻣﻴﻦ .ﻭﻣﻦ ﻭﻛﻴﻔﻴﺔ ﺃﺣﻮﺍﻝ ﺳﺎﻟﻜﻴﻪ ﻛﺜﻴﺮ ٌﺓ ،ﺭﺯﻗﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ُﻋ َ
ﻟﻠﻤﺆﻣﻨﻴﻦ ﻣِﻦ ﻋﻈﻴﻢ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻨﺠﺎ ُﺓ ﻣﻦ ﺍﻟﻨﺎﺭ،
َ ﻈﻬﺮ
ﺃﻥ ﻳ َ َﺍﻟﺤﻜﻤﺔ ﻓﻴﻪْ :
ﻭﻳﺘﺤﺴ ُﺮ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﻔﻮﺯ ﺍﻟﻤﺆﻣﻨﻴﻦ.
ﱠ ﺃﺳ ﱠﺮ ﻟﻘﻠﻮﺑﻬﻢ ﺑﻌﺪُ، ﻭﺗﺼﻴﺮ ﺍﻟﺠﻨ ُﺔ َ
َ
}ﻭ{ﻛﺬﺍ ﻭﺭﺩ :ﺑﻨ َ ْﺼﺐِ }ﺍﻟﻤﻴﺰﺍ ِﻥ{ ﻭﻫﻮ :ﻣﺎ ﻳ ُ ْﻌ َﺮﻑ ﺑﻪ َﻣ ُ
ﻘﺎﺩﻳﺮ ﺍﻷﻋﻤﺎﻝ ﺑﺄﻥ
َﺄﻃﺒﺎﻕ ﺍﻟﺴﻤﻮﺍﺕ ﺻﺤ ُﻔﻬﺎ ﺑﻪ؛ ﻋﻠﻰ ﻧﺰﺍﻉ ﻓﻴﻪ ،ﻭﻟﻪ ﻟﺴﺎﻥ ﻳَﻨْ ِﻄﻖ ،ﻭﻛِ ﱠﻔ ِ
ﺘﺎﻥ ﻛ ْ ﻳُﻮ َﺯ َﻥ ُ
ِ
ﻗﺎﺻ ٌﺮ ﻋﻦ ﺇﺩﺭﺍﻙ ﻭﺍﻷﺭﺽ ،ﻭﻫﻮ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻷﺻﺢ ﻟﺠﻤﻴﻊ ﺍﻷﻣﻢ ،ﻭﺍﻟﻌﻘﻞُ
ﻮﺟﺪُ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ، َﻣﺎﻫﻴّﺘﻪ ﻭﻛﻴﻔﻴﺘِﻪِ ،ﻭﺇﻧﻪ ﻣﻮﺟﻮﺩ ﺃﻭ َﺳﻴُ َ
ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫj i hﱪ ،2ﺇﻟﻰ ﻏﻴﺮِ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ،ﻭﺍﻟﺤﻜﻤ ُﺔ ﻓﻴﻪ
ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺴﺎﺏ .ﻭﻓﻲ ﻭﺯﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻔﺎﺭ ﺧﻼﻑ.
}ﻭ{ﻛﺬﺍ ﻭﺭﺩ ﻓﻲ }ﻏﻴﺮ ﺫﻟﻚ{ ﺍﻟﻤﺬﻛﻮﺭ :ﻣﻦ ﺳﺆﺍﻝ ﺍﻟﻤﻠَ َﻜﻴْﻦ َ
ﻣﻨﻜ ٍﺮ ﻭﻧﻜﻴ ٍﺮ
ﻟﻠﻤﻴﺖ -ﺇﻻ ﻣﻦ ﺍﺳﺘﺜﻨ ِ َﻲ ﻛﺎﻟﺸﻬﻴﺪ -ﺑﻌﺪ ﺭ ﱢﺩ ﺭﻭ ِﺣﻪ ﺇﻟﻴﻪ ﻋﻦ ﺭﺑﱢﻪِ ﻭﺩِﻳﻨﻪ ﻭﻧﺒﻴﻪ
ﻓﻴُﺠﻴﺒُ ُﻬﻤﺎ ﺑﻤﺎ ﻳﻮﺍﻓﻖ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ ﻣﻦ ﺇﻳﻤﺎﻥ ﺃﻭ ﻛﻔ ٍﺮ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻌﻘﻞ
ﻭﺍﻟﻨﻘﻞ ﻛﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻣﺎﻥ) :ﺇ ﱠﻥ َﻫ ِﺬﻩ ِ ْﺍﻷ ُ ﱠﻣ َﺔ ﺗ ُﺒْﺘَﻠَﻰ ﻓِﻲ ﻗُﺒُﻮﺭِ َﻫﺎ( ،ﻭﻏﻴﺮ
ﺧﺎﺹ ﺑﻬﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻓﻴﻪ .ﻭﺣﻜﻤﺘُﻪ :ﺇﻇﻬﺎ ُﺭ ﻣﺎ ﱞ ﺫﻟﻚ ،ﻓﻬﻮ
ﺮﻫﻢ ﺍﻟﺸﺮ ُﻉ ﻣﻦ ﻛﻔ ٍﺮ ﻭﺇﻳﻤﺎﻥ ﻟﻴُﺒﺎ ِﻫ َﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻛﺘﻤﺘْ ُﻪ ﺍﻟﻌﺒﺎﺩ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺣﻴﻦ ﻗ ّﻬ ُ
ﺍﻟﻤﻼﺋﻜ َﺔ ،ﺃﻭ ﻟﻴَ ْﻔ َﻀﺤﻮﺍ ﻋﻨ َﺪ ُﻫﻢ ،ﻭﻓﻲ ﻛﻴﻔﻴﺔ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﻤﻠﻜﻴﻦ ﺃﺑﺤﺎﺙ ﺷﺮﻳﻔﺔ
ﻣﺒﻴﻨﺔ ﻓﻲ )ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ( ﻓﺮﺍﺟﻌﻪ ﺇﻥ ﺷﺌﺖ ﺍﻟﻤﺰﻳ َﺪ.
ﺳﻮﺭﺓ ﻳﺲ :ﺍﻵﻳﺔ .66 }{1
ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ .8 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
251
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ﻌﺚ ﺍﷲ ُ ﺗﻌﺎﻟﻰ ﺍﻟﻤﻮﺗَﻰ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺑﺄﻥ ﻳﺠﻤﻊ ﺃﺟﺰﺍﺋ َ ُﻬﻢ
ﻭﻣﻦ ﺍﻟﺒَ ْﻌﺚ :ﻭﻫﻮ ﺃﻥ ﻳَﺒْ َ
ﺍﻷﺻﻠﻴ َﺔ ،ﻭﻳﻌﻴﺪ ﺍﻷﺭﻭﺍﺡ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ³
´ ¸ ¶ μﱪ ،1ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﻄﻌﻴ ﱠ ِﺔ.
ﻭﻣﻦ ﺍﻟﺤﺸﺮ :ﻭﻫﻮ َﺳ ْﻮ ُﻕ ﺟﻤﻴﻊ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻰ ﻣﺤﺸﺮِ ِﻫﻢ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎء ﺑﻴﻨﻬﻢ،
ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ6ﱪ ﺍﻵﻳﺔ ،2ﱫ~ ﮯ
¡ ¢ﱪ ،3ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ.
ﺖ ﻓﻴﻪ ﻃﺎﻋﺎﺕ ﺍﻟﻌﺒﺎﺩ ﻭﻣﻌﺎﺻﻴﻬﻢ ،ﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﻣﻦ ﺇﻳﺘﺎء ﺍﻟﻜﺘﺎﺏ :ﺍﻟﻤﺜﺒَ ِ
ﺑﺄﻳْﻤﺎﻧِﻬﻢ ،ﻭﺍﻟﻜﻔﺎﺭِ ﺑﺸﻤﺎﺋﻠِﻬِﻢ ﻭﻭﺭﺍء ِ ﻇﻬﻮﺭِﻫﻢ ،ﺇﻻ َﻣﻦ ﺍﺳﺘﺜﻨﻲ ﻛﺄﺑﻲ ﺑﻜﺮ،.
ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫy x w v uﱪ ﺍﻵﻳﺔ،4
ﱫl k j i hﱪ ﺍﻵﻳﺔ ،ﻭﺍﻟﺤﻜﻤ ُﺔ ﻓﻴﻪ :ﻣﺎ َ
ﻳﻌﻠﻤ ُﻪ ﺍﷲ ﺗﻌﺎﻟﻰ. 5
ﻭﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﻤﺔ :ﻭﻫﻮ ﺇﻳﻘﺎﻑ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﻌﺒﺎ َﺩ ﺑﻴﻦ ﻳﺪﻳﻪ ،ﻓﻴُ َﻌ ﱡﺪ ﻋﻠﻰ
ﻈﻦ ﺃﻧﻪ ﻗﺪ ﻫﻠﻚ ﻓﻴَﻐﻔِﺮ ﻟﻪ ﻭﻳ ُ ْﻌﻄﻲ ﻛﺘﺎﺏ ﺣﺴﻨﺎﺗﻪ ،ﻭﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﺫﻧﻮﺑﻪ ﻓﻴُﻘ ِ ﱡﺮ؛ ﻭﻳ َ ّ
ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻤﻨﺎﻓﻘﻮﻥ -ﻓﻴﻨﺎﺩﻱ ﻟﻬﻢ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﺨﻼﺋ ِ ِﻖَ ) :ﻫ ُﺆﻻء ِ ﺍﻟ ﱠ ِﺬ َ
ﻳﻦ َﻛ َﺬﺑُﻮﺍ
ﻴﻦ( ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﺴﻨﺔ ﻭﺍﻹﺟﻤﺎﻉ. َﻋﻠَﻰ َﺭﺑﱢﻬِ ْﻢ ﺃﻻَ ﻟ َ ْﻌﻨ َ ُﺔ ﺍﷲ ِ َﻋﻠَﻰ ﺍﻟ ﱠﻈﺎﻟ ِ ِﻤ َ
ﻭﻣﻦ ﺍﻟﺤﻮﺽ :ﻭﻫﻮ ﺣﻮﺽ ﻧﺒﻴﻨﺎ €ﺍﻟﺬﻱ ﻳ ُ ْﻌﻄﺎﻩ ﻓﻲ ﺍﻵ ِﺧﺮﺓ ،ﺗَﺮِ ُﺩﻩ ﺃﻣﺘ ُﻪ،
َﻣﻦ ﺷﺮﺏ ﻣﻨﻪ ﻻ ﻳَﻈﻤﺎء ﺃﺑ ًﺪﺍ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ:
ﺍﻟﺨﻴﺮ ﺍﻟﻜﺜﻴﺮ ،ﻭﺍﻟﺼﺤﻴﺢ ُ ﱫX W Vﱪ ،6ﻋﻠﻰ ﻗﻮﻝ ،ﻭﻗﻴﻞ :ﻫﻮ
ﺍﻟﻤﺆﻣﻨﻮﻥ :ﺍﻵﻳﺔ .16 ﺳﻮﺭﺓ }{1
ﺍﻟﻜﻬﻒ :ﺍﻵﻳﺔ .47 ﺳﻮﺭﺓ }{2
ﻕ :ﺍﻵﻳﺔ .44 ﺳﻮﺭﺓ }{3
ﺍﻹﺳﺮﺍء :ﺍﻵﻳﺔ .13 ﺳﻮﺭﺓ }{4
ﺍﻹﻧﺸﻘﺎﻕ :ﺍﻵﻳﺔ .7 ﺳﻮﺭﺓ }{5
ﺍﻟﻜﻮﺛﺮ :ﺍﻵﻳﺔ .1 ﺳﻮﺭﺓ }{6
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 252
ﺣﻖ ،ﻭﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻣﺨﻠﺪﻭﻥ ﻓﻲ ﺍﻟﻨﺎﺭ ،ﺩﻭﻥ ﺍﻟﻔﺴﺎﻕ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ.......،
ﺐ ﻓﻲ ﺍﻟﺤﻮﺽ، ﺃﻧﻪ :ﻧﻬﺮ ﻓﻲ ﺍﻟﺠﻨﺔ؛ ﻛﻤﺎ ﻓُ ﱢﺴﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ،ﻭﻣﺎﺅﻩ ﻳَﻨْ َ
ﺼ ﱡ
ﻭﻳُﻄﻠَﻖ ﻋﻠﻴﻪَ :ﻛ ْﻮﺛ َْﺮ؛ ﻟﻜﻮﻧﻪ ﻳ ُ َﻤ ﱡﺪ ﻣﻨﻪ ،ﻭﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻪ ﻓﻜﺜﻴﺮﺓ ﻣﺘﻮﺍﺗﺮﺓ .ﻭﺃﻣﺎ
ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ. ﺣﻮﺽ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎء ﻓﻠﻢ ﻳَﺜﺒﺖ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻛﻤﺎ ﻣﺮ َ
ﻭﻣِﻦ ﻫﻮﻝ ﺍﻟﻤﻮﻗﻒ :ﺃﻱ :ﺷﺪﺍﺋﺪﻩ ،ﻭﻣﺎ ﻳﻘﻊ ﻓﻴﻪ ﻣﻤﺎ ﻳ ُ ُ
ﺬﻳﺐ ﺍﻷﻛﺒﺎ َﺩ ،ﻭﻳ ُ ْﺬ ِﻫﻞ
ِ
ﺍﻟﻤﺮﺍﺿ َﻊ ﻋﻦ ﺍﻷﻭﻻﺩ ،ﺧﻔﻒ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻨﺎ ﺁﻣﻴﻦ ،ﻭﻛﺬﺍ ﻣﺎ ﻓﻲ ﺍﻟﻘﻴﻤﺔ ﻣﻦ ﺍﻟﺴﺮﻭﺭ
ﻷ ْﻫﻞ ﺍﻹﻳﻤﺎﻥ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ¼ » º
½ﱪ ،1ﻭﻗﺎﻝ :ﱫ/.- ,ﱪ ،2ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ.
ﻭﻣﻦ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ :ﻭﻫﻤﺎ ﺩﺍﺭ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻟﻠﺴﻌﻴﺪ ﻭﺍﻟﺸﻘﻲ ﺃﺑﺪﻳﻴﻦ ﻻ
ﺗ َ ْﻔﻨَﻴﺎﻥ ،ﻭﻻ ﻳﻔﻨﻰ ﺃﻫﻠﻬﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ ،ﻓﻬﻤﺎ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ
ﺍﻟﺘﻲ ﻻ ﺗﺤﺼﻰ ،ﻭﻣﻦ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ :ﻣﻤﺎ ﻳَﻘﻊ ﻓﻲ
ﺍﻟﺒﺮﺯﺥ ﺃﻭ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﻓﻲ ﺍﻟﺪﺍﺭﻳﻦ ،ﻓﺠﻤﻴﻊ ﺫﻟﻚ }ﺣﻖ{ ﻣﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ،ﻳﺠﺐ
ﺻﻞ ﺇﻟﻴﻪ ﺃﺩﺭﺍ ُﻛﻨﺎ ﺃﻭ ﻻ.
ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻛﻤﺎ ﻭﺭﺩ؛ َﻭ َ
ﱠ
}ﻣﺨﻠﺪﻭﻥ{ ﺃﻱ :ﺩﺍﺋﻤﻮﻥ }ﻭ{ﻣﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﺃﻳﻀﺎ} :ﺃﻥ ﺍﻟﻜﻔﺎﺭ{ ﻭﺍﻟﻤﻨﺎﻓﻘﻴﻦ
ﺍﻟﻔﺴﺎﻕ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ{ ﺃﻱ :ﺍﻟﺬﻳﻦ ﺍﺭﺗﻜﺒﻮﺍ }ﻓﻲ ﺍﻟﻨﺎﺭ{ ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻨﻪ } ُﺩﻭﻥ ّ
ﻣﻮﺟﺐ ﻟﻠﺨﺮﻭﺝ ﻋﻦ ﺍﻹﻳﻤﺎﻥ،ٍ ﺃﺻ ّﺮﻭﺍ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮﺓ ﺑﻼ ُﻣﻜ ّﻔ ٍﺮ ﻭﻻ
ﺍﻟﻜﺒﻴﺮ َﺓ ،ﺃﻭ َ
ﻓﺈﻧﻬﻢ ﻻ ﻳُﺨﻠﱠﺪﻭﻥ ﻓﻴﻬﺎ ۊﺇﻥ ﻣﺎﺗﻮﺍ ﺑﻐﻴﺮ ﺗﻮﺑﺔ ،ﻭﺩﺧﻠﻮﻫﺎ؛ ﻷﻥ ﺍﻹﻳﻤﺎﻥ ﻋﻤﻞ ﺻﺎﻟﺢ ﻻ
ﺍﻟﻤﺆﻣﻦ ﺟﺰﺍﺋﻪ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ\[ZYXWﱪ،3 ُ ﺑ ُ ﱠﺪ ﺃﻥ ﻳَﺮﻯ
ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺮﺍﻩ ﻓﻲ ﺍﻟﺠﻨﺔ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫÃÂÁÀﱪ،4
ﺩﺍﺭ ﺟﺰﺍء ِ ﺧﻴﺮٍ ،ﻓﺘﻌﻴﱠﻦ ﺃﻧﻪ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻨﻬﺎ.
ﻭﻻ ﻓﻲ ﺍﻟﻨﺎﺭ؛ ﻷﻧﻬﺎ ﻟﻴﺴﺖ َ
ﺍﻟﻤ ّﺰ ّﻣﻞ :ﺍﻵﻳﺔ .17 ﺳﻮﺭﺓ }{1
ﺍﻷﻧﺒﻴﺎء :ﺍﻵﻳﺔ .103 ﺳﻮﺭﺓ }{2
ﺍﻟﺰﻟﺰﻟﺔ :ﺍﻵﻳﺔ .7 ﺳﻮﺭﺓ }{3
ﺍﻟﺤﺠﺮ :ﺍﻵﻳﺔ .48 ﺳﻮﺭﺓ }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
253
ﻭﺃﻥ ﺍﻟﻌﻔﻮ ،ﻭﺍﻟﺸﻔﺎﻋﺔ ﺣﻖ ،ﻭﺃﻥ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ...............:
}ﻭ{ﻣﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﺃﻳﻀﺎ} :ﺃﻥ ﺍﻟﻌﻔﻮ{ ﺃﻱ :ﻋﻔﻮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺬﻧﻮﺏ
ﺍﻟﺸﺮﻙ ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﻋﻦ ﺍﺳﺘﺤﻼ ٍﻝ؛ ﻭﺇﻻ ﺍﻟْﺘَ َﺤﻖ ﺑﺎﻟﺸﺮﻙ ،ﻭﺍﻟﻌﻔﻮ
ﻏﻴﺮ ﱢ
ﺍﻟﻜﺒﺎﺋﺮ َ
ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮﺓ ﺣﻖُ ﻋﻨﻪ ۊﺇﻥ ﺟﺎﺯ ﻋﻘﻼ ﻟﻜﻨﻪ ﻣﻤﺘﻨ ِ ٌﻊ ﺷﺮﻋﺎ ،ﻭﻛﺬﻟﻚ
ﺟﺎﺋﺰ ﻋﻘﻼ ﻭﺷﺮﻋﺎ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ} | { z y x w v u t s r
~ﱪ ،1ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ .ﻟﻜﻦ ﺍﻧﻌﻘﺪ ﺇﺟﻤﺎ ُﻉ ﺍﻟﻌﻠﻤﺎء ﻋﻠﻰ ﺃﻧﻪ
ﻻ ﺑﺪ َﺳ ْﻤ ًﻌﺎ ﻣِﻦ ﻧﻔﻮﺫ ﺍﻟﻮﻋﻴﺪ ﻓﻲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻌﺼﺎﺓ ،ﺃﻗﻠﱡﻬﺎ ﻭﺍﺣﺪ ﻛﻤﺎ
ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻤﺤﻘﻘﻴﻦ.
}ﻭ{ﺃﻥ }ﺍﻟﺸﻔﺎﻋﺔ{ -ﻓﻲ ﺣﻖ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ -ﺛﺎﺑﺘﺔ ﻟﻠﺮﺳﻞ ﻭﺍﻷﺧﻴﺎﺭ ﻣﻦ
ﺍﻟﻤﺆﻣﻨﻴﻦ ،ﻣﻘ ﱠﺪ ًﻣﺎ ﻣﻨﻬﻢ ﻧﺒﻴﱡﻨﺎ €؛ ﺇﺫ ﻗﺪ ﺻﺢ ﻋﻨﻪ) :ﺃﻧَﺎ ﺃ ﱠﻭ ُﻝ َﺷﺎﻓ ِ ٍﻊ َﻭﺃ ﱠﻭ ُﻝ
ُﻣ َﺸ ﱠﻔ ِ ٍﻊ( -ﺑﻜﺴﺮ ﺍﻟﻔﺎء -ﺃﻱ :ﺍﻟﺬﻱ ﻳ َ ْﻘﺒَﻞُ ﺍﻟﺸﻔﺎﻋﺔ - ،ﻭﻓﺘﺤﻬﺎ -ﺃﻱ :ﺍﻟﺬﻱ
ﺷﻔﺎﻋﺎﺕ ﻛﺜﻴﺮ ًﺓ ،ﻣﻨﻬﺎ :ﻣﺎ ﻫﻲ ﺧﺎﺻﺔ ٍ ﺗ ُ ْﻘﺒَ ُﻞ ﺷﻔﺎﻋﺘُﻪ ،ﻭﺻﺢ ﺃﻳﻀﺎ :ﺃﻥ ﻟﻪ
ﺑﻪ ﻛﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎء ﺑﻴﻦ ﺍﻟﺨﻠﻖ؛ ﺑﻌﺪ ﺃﻥ ﺗَﺒْ َﺮﺃ ﻣﻨﻬﺎ ﻛﻞ ﻣﻦ
ﻣﺸﺘﺮ َﻛﺔ ﺑﻴﻦ ﺍﻷﺧﻴﺎﺭ، َ ُﺳﺌِﻞ ﻋﻨﻬﺎ ﻛﻤﺎ ﻣﺮ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ،ﻭﻣﻨﻬﺎ :ﻣﺎ ﻫﻲ
ﻭﺗﻔﺼﻴﻠُﻬﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻏﻴﺮﻫﺎ ،ﻓﻜﻞ ﺫﻟﻚ }ﺣﻖ{ ﺛﺎﺑﺖ ﺑﺎﻵﻳﺎﺕ
ﺍﻟﻘﻄﻌﻴﺔ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ! " $ #ﱪ .2
ﺍﻟﺸ َﻬ َﺪﺍ ُء(،ﺎﻣ ِﺔ ﺛ َﻼﺛ َ ٌﺔ :ﺍﻷﻧْﺒِﻴَﺎ ُء ﺛ ُ ﱠﻢ ﺍﻟْ ُﻌﻠَ َﻤﺎ ُء ﺛ ُ ﱠﻢ ﱡ
ﻭﻗﺎﻝ ) :€ﻳَﺸْ ﻔ َُﻊ ﻳ َ ْﻮ َﻡ ﺍﻟْﻘِﻴَ َ
)ﺷﻔَﺎ َﻋﺘِﻲ ِﻷ ْﻫ ِﻞ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﻣﺜﻞ ﻗﻮﻟﻪ َ :€
ﺆﺍﻝ ﺍﻟﺨﻴﺮ ﻟِﻠ َﻐﻴْﺮِ. ﺍﻟْ َﻜﺒَﺎﺋِﺮِ ﻣ ِ ْﻦ ﺃ ُ ﱠﻣﺘِﻲ( ،ﻭﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺍﻟ ُﻌﺮﻑُ :ﺳ ُ
ﺟﻤﻊ ﺷﺮﻁ
ُ }ﻭ{ﻣﻤﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﺃﻳﻀﺎ} :ﺃﻥ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ{ ﺃﻱ :ﺍﻟﻘﻴﻤﺔ،
-ﺑﺎﻟﺘﺤﺮﻳﻚ -ﻭﻫﻮ ﺍﻟﻌﻼﻣﺔ.
ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء :ﺍﻵﻳﺔ .48 }{1
ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ :ﺍﻵﻳﺔ .48 }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 254
ﻣﻦ ﺧﺮﻭﺝ ﺍﻟﺪﺟﺎﻝ ،ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ.................،
ﻦ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫÍ
ﺍﻋﻠﻢ :ﺃﻥ ﻭﻗﺖ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻻ ﻳﻌﻠﻢ ﻋﻦ ﺻﺤ ٍﺔ ﻳﻘﻴ ٍ
Ñ Ð Ï Îﱪ ،1ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ¬ ® ¯ﱪ ،2ﻭﻟﻜﻦ ﻟﻬﺎ ﻋﻼﻣﺎﺕ،
ﺍﻟﺴﺎ َﻋ ِﺔ َﻛﺜ َْﺮ ُﺓ ﺍﻟْ َﻤ َﺴﺎ ِﺟ ِﺪ
ﺍﻁ ﱠﺃﺷﺮ ِ ِ
ﻣﻨﻬﺎ :ﺧﻔﻴﺔ ،ﻣﺜﻞُ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ €ﺃﻧﻪ ﻗﺎﻝ) :ﻣ ْﻦ ْ َ
ﺍﺕ( ،ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺑﻴﱠﻨﻪ ﺎﺭ ِ َﻭﺗ ْﺰ ِﻭﻳ ُﻘ َﻬﺎَ ،ﻭﻗِﻠﱠ ُﺔ ﺍﻟْ َﺠ َﻤﺎ َﻋ ِ
ﺎﺕَ ،ﻭﺗ َ ْﻄﻮِ ُ
ﻳﻞ ﺍﻟْ َﻤﻨ َ َ
ﺍﻹﺧﺒﺎﺭﻳﻮﻥ .ﻭﻣﻨﻬﺎ :ﺟﻠﻴﺔ ،ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﺃﻳﻀﺎ ،ﻣﻨﻬﺎ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻤﺼﻨﻒ:
}ﻣﻦ ﺧﺮﻭﺝ{ ﺍﻟﻤﺴﻴﺢ }ﺍﻟﺪﺟﺎﻝ{ ﻭﺍﻟﻤﺴﻴﺢ -ﺑﻔﺘﺢ ﺍﻟﻤﻴﻢ ﻭﺧﻔﺔ ﺍﻟﺴﻴﻦ
ﺍﻷﺭﺽ ﺃﻱ :ﻗﻄﻌِﻬﺎ ﻓﻲ ﺃ َ َﻣ ٍﺪ ﻗﻠﻴﻞ ،ﻓﻬﻮَ ﻟﻤﺴ ِﺤﻪ
ﻭﺑﺤﺎء ﻣﻬﻤﻠﺔ -ﺳﻤﻲ ﺑﻪْ :3
ﺑﻤﻌﻨﻰ ﻓﺎﻋﻞ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ .ﻭﺍﻟﺪﺟﺎﻝ ﻓ ّﻌﺎﻝ -ﺑﺎﻟﺘﺸﺪﻳﺪ -ﻣﻦ ﺍﻟ ﱠﺪﺟﻞ،
ﻐﻄﻲ ﺍﻟﺤﻖ ﺑﺒﺎﻃﻠﻪِ ،ﻭﻗﻴﻞ :ﻏﻴﺮ ﺫﻟﻚ .ﻭﻫﻮ ﻭﻫﻮ ﺍﻟﺘﻐﻄﻴ ُﺔ ،ﺳﻤﻲ ﺑﻪ؛ ﻷﻧﻪ ﻳ ُ ﱢ
ﻋﺪ ﱡﻭ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟ ُﻤ َﻤ ﱠﻮﻩ ،ﻭﺍﺳﻤﻪ :ﺻﺎﻑ ،ﻭﻛﻨﻴﺘﻪ :ﺃﺑﻮ ﻳﻮﺳﻒ -ﻭﻫﻮ ﻳﻬﻮﺩﻱ
ﺖ ﺍﻷﺧﺒﺎﺭ :ﺃﻧﻪ ُﻣﻘﻴ ﱠ ٌﺪ ُﻣ َﻐﻠﱠﻞ ﻓﻲ ﺻﺤ ْﱠ ﺻﻴّﺎﺩ ﻋﻠﻰ ﺧﻼﻑ ﻓﻴﻪ .ﻭﻗﺪ -ﺍﺑﻦ َ
ﺟﺰﻳﺮﺓ ﻣﻦ ﺟﺰﺍﺋﺮ ﺍﻟﺒﺤﺮ ،ﺃﺧﺒﺮ ﺗﻤﻴﻢ ﺍﻟﺪﺍﺭﻱ -ﺍﻟﺬﻱ ﺭﺁﻩ ﺣﻴﻦ ﺭﻛِﺐ ﻓﻲ ﺍﻟﺒﺤﺮ
ﺭﺳﻮﻝ ﺍﷲ €ﺑﺄﺣﻮﺍﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ .ﻓﺨﺮﻭﺟﻪ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﺣﻖ ،ﺻﺤﺖ َ -
ﻳﻮﻡ ﻛ ََﺴﻨ َ ٍﺔ،
ﺑﺬﻟﻚ ﻭﺑﺼﻔﺎﺗﻪ ﺍﻷﺣﺎﺩﻳﺚ .ﻓﻴَ ْﻤ ُﻜﺚ ﻓﻲ ﺍﻷﺭﺽ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎٌ ،
ﻭﻳﻮﻡ ﻛﺸﻬﺮ ،ﻭﻳﻮﻡ ﻛﺠﻤﻌﺔ ،ﻭﺍﻟﺒﺎﻗﻴﺔ ﻛﺄﻳﺎﻣِﻨﺎ .ﻭﻟﻴﺲ ﺑﻴﻦ ﺧﻠﻖ ﺁﺩﻡ ﺇﻟﻰ
ﺃﻛﺒﺮ ﻣﻦ ﻓﺘﻨﺘﻪِ ﻛﻤﺎ ﺫﻛﺮ ﺗﻔﺼﻴﻠَﻬﺎ ﺃﻫﻞ ﺍﻟﺘﻮﺍﺭﻳﺦ.
ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻓﺘﻨ ٌﺔ َ
}ﻭ{ﻣﻦ ﺧﺮﻭﺝ }ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ{ ﺑﻌﺪ ﻫﻼﻙ ﺍﻟﺪﺟﺎﻝ ،ﻭﻫﻢ ٌ
ﻗﻮﻡ ﻣﻦ ﻭﻟﺪ
ﻳﺎﻓﺚ ﺑﻦ ﻧﻮﺡَ ،ﻣ ْﺴﻜَ ﻨﻬﻢ ﻛﻤﺎ ﺃﺧﺒﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺭﺍء ﺍﻟﺴ ﱢﺪ ،ﻳَﺨْ ُﺮﺟﻮﻥ ﻗﺒﻞ ﻗﻴﺎﻡ
ﺍﻟﺴﺎﻋﺔ ،ﻭﻻ ﻳ َ ِﻄﻴﻖ ﺃﺣﺪ ﺑﻘﺘﺎﻟﻬﻢ ،ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ:
ﱫ\ [ Z Y X W V U T 1ﱪ ،4ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ.
ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ .187 }{1
ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ :ﺍﻵﻳﺔ .85ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ :ﺍﻵﻳﺔ .34 }{2
* ﺃﻭ ﻟﻜﻮﻥ ﺇﺣﺪﻯ ﻋﻴﻨﻴﻪ ﻣﻤﺴﻮﺣﺔ ﺃﻭ ﻟﻤﺴﺢ ﺍﻟﺨﻴﺮ ﻣﻨﻪ. }{3
ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء :ﺍﻵﻳﺔ .96 }{4
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
255
ﻭﻧﺰﻭﻝ ﻋﻴﺴﻰ ،ﻭﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺑﻬﺎ ،ﻭﺩﺍﺑﺔ ﺍﻷﺭﺽ.......،
}ﻭ{ﻣﻦ }ﻧﺰﻭﻝ{ ﻧﺒﻲ ﺍﷲ ﺍﻟﻤﺴﻴﺢ }ﻋﻴﺴﻰ{ ﻣﻦ ﺍﻟﺴﻤﺎء ﻋﻨﺪ ﺍﻟﻤﻨﺎﺭﺓ ﺍﻟﺒﻴﻀﺎء
ﺍﻟﺪﺟﺎﻝ ﻓﻴﺪﺭِ ُﻛﻪ
َ ﺐﻭﺍﺿﻌﺎ ﻛﻔﻴْﻪِ ﻋﻠﻰ ﺃﺟﻨﺤﺔ َﻣﻠَﻜﻴﻦ ،ﻓﻴَ ْﻄﻠُ َ
ً ﺷﺮﻗ ِ ﱠﻲ ﺩﻣﺸﻖ،
ﺑﺠﺒﻞ ﺑﺎﻟﺸﺎﻡ -ﻋﻠﻰ ﻧﺰﺍﻉ ﻓﻴﻪ -ﻓﻴَ ْﻘﺘُﻠُﻪ .ﻭﻳﻤﻜﺚ ﻓﻲ ﺍﻷﺭﺽ ﺳﺒﻊ ﺳﻨﻴﻦ ﺃﻭ ﺗﺴﻌﺎ
ﺍﻟﺨﻨﺰﻳﺮ ،ﻭﻳﺘﺰ ﱠﻭ ُﺝ ،ﻭﻳﻤﻮﺕ، َ ُ
ﻭﻳﻘﺘﻞ ﺃﻭ ﺃﺭﺑﻌﻴﻦ ،ﺭﻭﺍﻳﺎﺕ ،ﻓﻴَ َﻀﻊ ﺍﻟﺠﺰﻳ َﺔ،
ﻭﻳُﺪﻓ َُﻦ ﻋﻨﺪ ﻗﺒﺮ ﻧﺒﻴﻨﺎ ،€ﻛﻞ ﺫﻟﻚ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﻜﺜﻴﺮﺓ،
ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫ! " #ﱪ ،1ﺃﻱ :ﺇﻥ ﻧﺰﻭﻟَﻪ ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻳُﻌﻠَﻢ
ﺑﻪ ُﺩﻧ ُ ﱡﻮﻫﺎ ،ﻭﻗُﺮِ َﺉ :ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ ﻭﺍﻟﻼﻡ -ﺃﻱ :ﻋﻼﻣﺔ.
}ﻭ{ﻣﻦ }ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺑﻬﺎ{ ﺃﻱ :ﺇﺫﺍ ﻗ َُﺮﺑﺖ ﺍﻟﺴﺎﻋﺔ ﺗَﻄﻮﻝ ﺍﻟﻠﻴﻠ ُﺔ
ﺻﺒﻴﺤﺘَﻬﺎ ﻣﻦ ﺍﻟﻤﻐﺮﺏ ،ﻓﻴﻘﻮﻡ ﺍﻟﻤﺘﻬﺠﺪﻭﻥ ﻓﻴﻔﺮﻏﻮﻥ ﻣﻦ َ ﺍﻟﺸﻤﺲ
ُ ﺍﻟﺘﻲ ﺗَﻄﻠُ ُﻊ
ﺃﺛﺮ ﺍﻟﺼﺒﺢ ﻓﻴَ ْﺴﺘَﺄﻧِﻔﻮﻧﻬﺎ ،ﻓﻠﻤﺎ ﻟﻢ ﻳﺮﻭﺍ ﺃﺛﺮﻩ ﻋﻠِﻤﻮﺍ ﺃﻧﻪ ﻳَﺤﺪﺙﺃﻭﺭﺍﺩﻫﻢ ﻓﻼ ﻳَﺮ ْﻭ َﻥ َ
ﺣﺎﺩﺙ ﻣﻦ ﺍﻟﻐﻴﺐ ،ﻓﻴﻠﺘﺠﺆﻭﻥ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺘﻼﻭﺓ ،ﻓﺘَﻄﻠُ ُﻊ ﺍﻟﺸﻤﺲ ٌ
َ
ﻭﺳﻂ ﺑﻠﻐﺖ
ْ ﻣﻦ ﺍﻟﻤﻐﺮﺏ ﻭﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻧﻮﺭ -ﻭﻳُﺸﺎ ِﻫﺪُﻫﺎ ﺍﻟﻨﺎﺱ ﻛﻠﱡ ُﻬﻢ -ﺣﺘﻰ ﺇﺫﺍ
ﺣﻴﺚ ﻃﻠﻌﺖ ،ﺛﻢ ﺗَﻄﻠﻊ ﻣﻦ ﻣﺸﺮِﻗﻬﺎ .ﻭﻛﺬﻟﻚ ﺍﻟﻘﻤﺮ .ﻭﻗﻴﻞ: ُ ﺭﺟﻌﺖ
ْ ﺍﻟﺴﻤﺎء
ﺗﻄﻠﻊ ﻣﻦ ﺍﻟﻤﻐﺮﺏ ﺛﻼﺛ َﺔ ﺃﻳﺎﻡ ،ﻓﺒﻌ َﺪ ﺫﻟﻚ ﻳُﻐﻠَﻖُ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻓﻼ ﺗ ُﻘﺒَ ُﻞ ﻣﻦ ﺃﺣﺪ،
ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ7 6 5 4 3 2 1 0
8ﱪ ﺍﻵﻳﺔ ،2ﺃﻱ :ﺇﻧﻤﺎ ﻳﻌﺘﺒﺮ ﺍﻹﻳﻤﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻋﻦ ﺑﺮﻫﺎﻥ؛ ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻦ
ﻋﻴﺎﻥ ﻓﻼ ،ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ.
ﺑﻴﻦ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺮﻭﺓ ،ﻓﻴَ ْﺮﺗَﻔِﻊ ﻓﻲ ﺍﻟﻬﻮﺍء
}ﻭ{ﻣﻦ ﺧﺮﻭﺝ }ﺩﺍﺑﺔ ﺍﻷﺭﺽ{ ﻣﻦ َ
ﺗﺨﺮﺝ ﺃﻭﻻ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻤﻬﺪﻱ ﻟﺘَ ْﻔ َﺰ َﻉ ﺍﻟﻨﺎﺱ ،ﺛﻢ ﻓﻲ ﺃﻳﺎﻡ ﻋﻴﺴﻰ
ﺣﺘﻰ ﻳَﺮﺍﻫﺎ ﺍﻟﻨﺎﺱُ .
ﻟِﺘُﻄ ﱢﻬ َﺮ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ،ﻭﺗﺒﻘﻰ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ ،ﺛﻢ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ
ﻓﺘﺒﻴﺾ ُﻭﺟﻮﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ، ﱡ ﻣﻦ ﻣﻐﺮﺑﻬﺎ ﻟِﺘُ َﻤﻴﱢﺰ ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ،ﻓﺘﺸﻴﺮ ﺑﺎﻟﻌﺼﺎ
ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ :ﺍﻵﻳﺔ .61 }{1
ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ :ﺍﻵﻳﺔ .158 }{2
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 256
ﺣﻖ.....................................،
ﻭﺗﺸﻴﺮ ﺑﺎﻟﺨﺎﺗﻢ ﻓﺘﺴﻮ ﱡﺩ ﻭﺟﻮﻩ ﺍﻟﻜﺎﻓﺮﻳﻦ .ﻭﻗﺼﺘﻬﺎ ﻭﺻﻔﺘﻬﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻮﺍﺭﻳﺦ،
ﻓﻬﻮ ﺣﻖ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﻟﻰ :ﱫ\ [ Z Y X W V
] ^ﱪ ﺍﻵﻳﺔ ،1ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ.
ﻭﻣﻨﻬﺎ ﻣﺎ ﻟﻢ ﻳُﺸﺮ ﺍﻟﻤﺼﻨﻒ ﺇﻟﻴﻪ:
ﺏ ﻚ ﺍﻟْ َﻌ َﺮ َ ﺐ ﺍﻟ ﱡﺪﻧْﻴَﺎ َﺣﺘ ﱠﻰ ﻳ َ ْﻤﻠ ِ َﻛﺎﻹﻣﺎﻡ ﺍﻟﻤﻬﺪﻱ :ﻓﻘﺪ ﺻﺢ ﺧﺒﺮ) :ﻻ ﻳ َ ْﺬ َﻫ ُ
ﺃﺟﻠَﻰ ﺍﻟْ َﺠﺒْ َﻬ ِﺔ، ﺍﺳ َﻢ ﺃﺑِﻲْ ، ﺍﺳ ُﻢ ﺃﺑِﻴﻪِ ْﺍﺳ ِﻤﻲَ ،ﻭ ْ َﺭ ُﺟ ٌﻞ ﻣ ِ ْﻦ ﺃ ْﻫ ِﻞ ﺑَﻴْﺘِﻲ ﻳ ُ َﻮﺍ ِﻃ ُﺊ ْ
ﺍﺳ ُﻤ ُﻪ ْ
ﻚ َﺳﺒْ َﻊ ﺖ َﺟ ْﻮ ًﺭﺍ َﻭ ُﻇ ْﻠ ًﻤﺎ ،ﻳ َ ْﻤﻠ ِ ُﺽ ﻗ ِ ْﺴ ًﻄﺎ َﻭ َﻋﺪْﻻ ﻛ ََﻤﺎ ُﻣﻠِﺌَ ْ
ْﻒ ،ﻳ َ ْﻤ َﻸ ﺍﻷ ْﺭ ُ ﺃَﻗْﻨَﻰ ﺍﻷﻧ ِ
ﻴﻦ( ،ﻭﻗﺼﺘﻪ ﻣﺒﺴﻮﻃﺔ ﻓﻲ ﺍﻟﻜﺘﺐ. ِﺳﻨ ِ َ
ﻭﻛﺎﻟﺪﺧﺎﻥ :ﺍﻟﺬﻱ ﺃﺧﺒﺮ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ :ﱫg f e d
k j i hﱪ ﺍﻵﻳﺔ ،2ﺃﻱ :ﻳَﻤﻸ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﺸﺮﻕ ﻭﺍﻟﻤﻐﺮﺏ ،ﻳَﻤ ُﻜﺚ
ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ،ﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﻓﻴﺼﻴﺒﻪ ﻛﻬﻴﺌﺔ ﺍﻟﺰﱡﻛﺎﻡ ،ﻭﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﻬﻮ ﻛﺎﻟﺴﻜﺮﺍﻥ
ﻳﺨﺮﺝ ﻣﻦ ﻣﻨﺨﺮﻳﻪ ﻭﺃﺫﻧﻴﻪ ﻭﺩﺑﺮﻩ.ُ
ﻭﻛﺎﻟﺨﺴﻮﻑ ﺍﻟﺜﻼﺛﺔ ِ :ﺑﺎﻟﻤﺸﺮﻕ ،ﻭﺍﻟﻤﻐﺮﺏ ،ﻭﺟﺰﻳﺮﺓ ِ ﺍﻟﻌﺮﺏ.
ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﻤﺤﺸﺮ ﺃﻱ :ﺍﻟﺸﺎﻡ،
َ ﺗﺨﺮﺝ ﻣﻦ ﺍﻟﻴﻤﻦ ،ﺗ َ ْﻄ ُﺮﺩ ﻭﻛﺎﻟﻨﺎﺭ :ﺍﻟﺘﻲ ُ
ﺇﺫ ﺻﺢ) :ﺇﻧ ﱠ ُﻪ ﺃ ْﺭ ُ
ﺽ ﺍﻟْ َﺤﺸْ ﺮِ َﻭﺍﻟﻨ ﱠﺸْ ﺮِ(.
ﻭﻏﻴﺮِ ﺫﻟﻚ ﻣﻤﺎ ﺃﺧﺒﺮ ﺑﻪ ﺍﻟﺼﺎﺩﻕ :ﻛﻔﺘ ِﺢ ﻗﺴﻄﻨﻄﻴﻨﻴﺔ ﻋﻠﻰ ﻳﺪ ﺍﻟﻤﻬﺪﻱ.
ﺣﺠﺮ ﺇﻻ ﻭﻗُ ِﺬﻑ ﻓﻲ ﺍﻟﺒﺤﺮ. ٌ ﺍﻟﺤﺒﺸ ِﺔ ﺣﺘﻰ ﻻ ﻳَﺒﻘﻰ ﻣﻨﻬﺎ
ﻭﻫ ْﺪﻡِ ﺍﻟﻜﻌﺒﺔ ﻋﻠﻰ ﺃﻳْﺪﻱ َ
ﺍﻟﺮﻳﺢ ﺍﻟﻄﻴﱢﺒَ َﺔ ﻷﺧْ ﺬ
َ ﻭ ُﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﺍﻟﺸﺪﻳﺪ ﻛﻤﺎ ﻓﻲ ﺃﻳﺎﻡ َﻋﺎﺩٍ ،ﺛﻢ ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﻟﻰ
ﺃﺭﻭﺍﺡ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﺛﻢ ﺑﻘﺎء ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻣﺎﺋ َﺔ ﺳﻨ ٍﺔ ﺣﺘﻰ ﻻ ﻳَﺒﻘﻰ
ﻓﺠﻤﻴﻊ ﻣﺎ ﺫﻛِﺮ }ﺣﻖ{ ﺟﺎﺋﺰ ُ َﻣﻦ ﻳﻘﻮﻝ :ﺍﷲ ،ﺛﻢ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻋﻠﻰ ِﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ،
ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ :ﺍﻵﻳﺔ .82 }{1
ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ :ﺍﻵﻳﺎﺕ .11-10 }{2
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ
257
ﻭﺍﻷﻧﺒﻴﺎء ﻛﻠﻬﻢ ﺣﻖ ،ﻭﺃﻭﻟﻬﻢ :ﺁﺩﻡ ،ﻭﺁﺧﺮﻫﻢ :ﻣﺤﻤﺪ..........
ﻓﻲ ﺍﻟﻌﻘﻞ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﺸﺮﻉ ،ﻓﻴَ ِﺠﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺗﺼﺪﻳ ُﻘﻪ .ﻭﻟﻮ ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ
ﻗﺒﻞَ َﺣ ﱞﻖ :ﻭﻏﻴﺮ ﺫﻟﻚ -ﻟ ََﺴﻠِﻢ ﻣِﻦ ﺇﻳﻬﺎﻡ ﺍﻟﺤﺼﺮ ﻋﻦ ﺍﻟﺒﻴﺎﻧﻴﺔ ،ﻟﻜﻦ ﺍﻟﺘﺼﺪﻳﻖُ
ﺑﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﻌِﻈﺎﻡ ﻳُﻮ ِﺟﺐ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻐﻴﺮﻫﺎ ﻣﻤﺎ ﺫﻛﺮﻧﺎ ﺁﻧﻔﺎ.
ﻭﺿﺒﻄﻬﺎ ﻻ ﻳَﺘَﻴَ ﱠﺴ ُﺮ ﻓﻲ ﻣِﺜْﻞ ﻫﺬﺍ َ ﻭﺍﻋﻠﻢ :ﺃﻥ ﺗﻔﺼﻴﻞ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻭﺗﺮﺗﻴﺒَﻬﺎ
ﺍﻟﻤﺨﺘﺼﺮ؛ ﻟﻜﻨﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﺍﻟﻤﺸﺘﻬِ ُﺮ ﻣﻤﺎ ﻭﺟﺪﻧﺎ ﻓﻲ ﻛﺘﺎﺏ ُﻣﻌﺘَﺒَ ٍﺮ ،ﻓﺮﺍﺟﻊ
ﺒﻖ
َﺖ ﻭﻟﻢ ﻳ َ َ
ﺕ ﻭﺧﻠ ْ ﻟﺘﻌﻠﻢ ﺃﻥ ﺃﺷﺮﺍﻃَ ﻬﺎ ﺍﻟﺨﻔﻴّ َﺔ ﻗﺪ ﺑ َ َﺪ ْ
َ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ
ﺇﻻ ﻇﻬﻮﺭ ﺍﻷﺷﺮﺍﻁ ﺍﻟﺠﻠﻴﺔ ،ﻛﻴﻒ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﺒﻴﻦ :ﱫÓ Ò
Ôﱪ ،1ﻭﻣﻦ ﺑﻌ ِﺪ ﻣﺎ ﻧ َ َﺰﻝ ﻭﺻﻞ ﺍﻟﺘﺎﺭﻳﺦُ ﺇﻟﻰ :ﺳﺒﻌ ٍﺔ ﻭﺳﺘﻴﻦ ﻭﻣﺎﺋﺔ ﻭﺃﻟﻒ؛
ﻓﺎﻋﺘﺒﺮ ﻳﺎ ﺃﺧﻲ ﻭﻻ ﺗﻜﻦ ﻣﻦ ﺍﻟﻐﺎﻓﻠﻴﻦ.
ُ
ﺍﻟﻌﻄﻒ ﺍﻟﻨﻈﻢ؛ ﻟﻜﻦ ﻳﺠﻮﺯ ُ }ﻭﺍﻷﻧﺒﻴﺎ ُء{ -ﻟﻮ ﺃﻋﺎﺩ ﻟﻔﻈ ُﺔ )ﺃ ﱠﻥ( ﻫﻨﺎ َﻻﺗ ﱠ َﺴ َﻖ
ﺫﻛﺮ ﻋﺪﺩ ِﻫﻢ ﻭﻭﺟﻪ ﺍﻹﻳﻤﺎﻥ ﻋﻠﻰ ﻣﺪﺧﻮﻝ )ﺃ ﱠﻥ( ﻭﺍﻻﺳﺘﺌﻨﺎﻑ }ﻛﻠﻬﻢ{ -ﻗﺪ ﻣﺮ ُ
ﺑﻬﻢ } -ﺣﻖ{ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻓﻴﺠﺐ ﺗﺼﺪﻳ ُﻘﻬﻢ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺟﺎﺅﺍ
ﺗﺨﺼﻴﺼ ُﻬﻢ ﺍﻟﺮﺳﻞَ ﺑﺎﻹﻳﻤﺎﻥ ﻓﻲ ﺍﻟﻌﻘﺎﺋﺪ؛ ﻓﻠﻴﺲ ﻟﻌﺪﻡ ُ ﺑﻪ ،ﻭﻳﻜﻔﺮ ﻣﻨﻜﺮﻩ .ﻭﺃﻣﺎ
ﻭﺟﻮﺏ ﺍﻹﻳﻤﺎﻥ ﺑﻐﻴﺮِ ِﻫﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎء؛ ﺑﻞ ﻷﻥ ﺍﻟﺮﺳﻞ ﻟ ﱠﻤﺎ ﺑﺎﺷﺮﻭﺍ ﺑﺪﻋﺎء ِ ﺍﻟﻨﺎﺱ ﺇﻟﻰ
ﺍﻟﺸﺮﻉ َﻏﻠَﺐ ﻓﻲ ﺍﻟﻨﺎﺱ ﺗﻜﺬﻳﺒُﻬﻢ ﻓﺄﻣِﺮﻭﺍ ﺑﺎﻹﻳﻤﺎﻥ ﺑﻬﻢ ،ﻭﻫﻮ ﻳَﺴﺘﻠﺰِﻡ ﺍﻹﻳﻤﺎﻥ ﺑﻤﻦ
ﺗﺼﺪﻳﻖ ﺍﻟﻌﺎﻡ }ﻭﺃ ﱠﻭﻟُﻬﻢ
َ ﺗﺼﺪﻳﻖ ﺍﻟﺨﺎﺹ ﻳُﻮ ِﺟﺐ َ ﻋﺪﺍﻫﻢ ﺃﻳﻀﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎء؛ ﻷﻥ
ﺖ ﻧﺒ ّﻮﺗ ُﻪ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺪﺍ ﱢﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃُﻣ ِ َﺮ ﻭﻧُﻬِ َﻲ ﻣﻊ ﺍﻟﻘﻄﻊ ﺁﺩﻡ{ ﺃﺑﻮ ﺍﻟﺒﺸﺮ ،ﺛﺒﺘَ ْ
ﺁﺧ ْﺮ ،ﻭﺃﻣﺎ ﺭﺳﺎﻟﺘﻪ ﺇﻟﻰ ﺑﻨﻴﻪ ﻓﻔﻴﻬﺎ ﺧﻼﻑ ﻓﺮﺍﺟﻌﻪ ﺑﺄﻧﻪ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺯﻣﻨﻪ ﻧﺒﻲ َ
ﺧ ُﺮﻫﻢ{ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ ﻭﺳﻴﺪ ﺍﻟﻌﺎﻟﻤﻴﻦ }ﻣﺤﻤﺪ{ ﺍﻟﻤﺼﻄﻔﻰ ﻣﻦ ﺍﻟﺨﻠﻖ ﺃﺟﻤﻌﻴﻦ }ﻭﺁ ِ
ﻋﻠﻴﻬﻤﺎ ﺻﻠﻮﺍﺕ ﺍﻟﺤﻖ ﺍﻟﻤﺒﻴﻦ ،ﺛﺒﺘﺖ ﻧﺒﻮﺗ ُﻪ ﺑﺎ ﱢﺩﻋﺎﺋﻪِ ﻟﻬﺎ ،ﻭﺇﻇﻬﺎﺭﻩ ﻟﻠﻤﻌﺠﺰﺍﺕ،
ﻭﺣ َﺠ ِﺠﻬﻢ ،ﻭﻭﺟﻮﺩ ﺗﻤﺎﻡ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﺿﺘِﻬﻢ ُ ﻭﺗَﺤ ﱢﺪﻳﻪ ﺑﻬﺎ ،ﻭﺍﻧﻘﻄﺎﻉ ُﻣ َ
ﻌﺎﺭ َ
ﺳﻮﺭﺓ ﻣﺤﻤﺪ :ﺍﻵﻳﺔ .18 }{1
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 258
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ﻓﺪﻝ ﺑﺬﻟﻚ ﺩﻻﻟ ًﺔ ﺠﺘﻤ ُﻊ ﺇﻻ ﻓﻲ ﺍﻷﻧﺒﻴﺎء ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﻪ ،ﱠ ﺍﻟﺘﻲ ﻻ ﺗ َ ِ
ﻗﻄﻌﻴ ﱠ ًﺔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﻧﻘِﻞ ﻋﻨﻪ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﻋ ْﺰ ٍﻡ ﻓﻲ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨ ٍﺔ ﺃﻭ ﺃﺛﺮ
ﺣﻖ .ﻭﻣﻦ ﺟﻤﻠﺔ ﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﻓﻲ ﺍﻟﻜﺘﺎﺏ :ﺃﻧﻪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ ،ﻭﻣﺒﻌﻮﺙ ﺇﻟﻰ
ﺍﻟﻌﺎﻟﻤﻴﻦ ،ﻓﺜﺒﺖ ﺃﻧﻪ ﺁ ِﺧﺮ ﺍﻷﻧﺒﻴﺎء .ﻭﺃﻣﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﻓﻴَﻨْﺰِﻝ
ﻭﺭﺍء ﺍﻟﻤﻬﺪﻱ ﺃ ﱠﻭ َﻝ ﻣﺎ ﻧ َ َﺰﻝَ ﻹﻇﻬﺎﺭ
َ ﻭﺭﺩ :ﺃﻧﻪ ﻳُﺼﻠﻲ
ﻭﻳﺤﻜﻢ ﺑﺸﺮﻳﻌﺘﻪ ،ﻭﻣﻦ ﺛ ﱠﻤﺔ َ
ﺗَﺎﺑِﻌِﻴﱠﺘِﻪ ﻟﻨﺒﻴّﻨﺎ ،€ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎء ﺃﺟﻤﻌﻴﻦ؛ ﻫﺬﺍ.
ﺍﻟﺸﺮﺡ ﻣ ﱠﻤﺎ َﺧ َﻄﺮ ﻋﻠﻰ ﻗﻠﺐِ ﻫﺬﺍ ﺍﻟﻔﻘﻴﺮِ ﺍﻟﻔﺎﺗِﺮِ ،ﻭﻧَﺘَ َﺞ ﻣِﻦ ﻧَﺒﺎﺕ ﻓﻜﺮﻩ
َ ﻭﺇﻥ ﻫﺬﺍ
ﺍﻟﻘﺎﺻﺮ ﻣﻊ ﺇﺣﺎﻃ ِﺔ ﺍﻟﻌﻮﺍﺋِﻖ ﺍﻟ ِﺠﺴﻤﺎﻧﻴﺔ ،ﻭﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ،ﻭﺍﻟﻤﺨﺎﻟ َ َﻄﺔ ِ
ﺍﻟﺨﻠ ِﻖ ﺍﻟﻘﺎﺳﻴ ِﺔ ﻟﻠﻘﻠﻮﺏ ﺍﻟ ُﻤﻮﺭِﺛ َﺔ ﻟﺮﻳ ِﻦ
ﺑﺎﻷﻣﻮﺭ ﺍﻟﻈﻠﻤﺎﻧﻴﺔ ،ﻭﺍﻟ ُﻤﺆﺍﻧ َ َﺴﺔ ﺑﺄﺣﻮﺍﻝ َ
ﻑ ﺍﻟﺬﻧﻮﺏ ،ﻓﺮﺣﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣِﻦ ﺭﺟﻢ 1ﻫﺬﺍ ﺍﻟﺨﺎﺋﺾ ﻓﻲ ﺑﺤﺮ ﺍﻟﺘﺼﻨﻴﻒ ﺑﻼ َﺧ ْﻮ ٍ َ
ﻃﻼﺏ ﺍﻟﺰﻣﺎﻥ ﻟﺒﻘﺎﺋِﻬﻢ ﻋﻠﻰ ِ ﺍﻟﻌ ِ
ﻨﻴﻒَ ،ﺟ ﱠﺮ ُﻩ ﺇﻟﻰ ﺫﻟﻚ ﺭﺣﻤ ُﺔ ﻣﻦ ﺍﻟ َﻐ ْﺮﻕ ﻓﻲ ﻣﻮﺟﻪ َ
ﺳﺎﺣ ِﻞ ﺑﺤﺮ ﺍﻟﻌﺮﻓﺎﻥ ،ﺑﺸﻤﺎﻳﻞ ﺳﻴﱢ ِﺪ ﺍﻹﻧﺲ ﻭﺍﻟﺠﺎﻥ ،ﻭﺭﺣﻢ ﺍﷲ ﺗﻌﺎﻟﻰ َﻣﻦ ﺃﺻﻠﺢ
ﻭﺷﻜ َﺮ ﻣﺎ ﺃﺟﻬﺪﻩ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ. َ ﻣﺎ ﺃﻓﺴ َﺪﻩ،
ﻟﺠﻤﻌﻪِ ﻭﻓﱢ ْﻘﻨﺎ ﻟﻺﺧﻼﺹ ﻓﻴﻪ ،ﻭﻧ ﱢﻔ ْﻊ ﺑﻪ ﻟﻜﺎﺗﺒﻪِ ﻭﻗﺎﺭﺋﻪِ،
ﺍﻟﻠﻬﻢ؛ ﻛﻤﺎ ﻭﻓﻘﺘﻨﺎ َ
ﻭﺻﻞ ﻋﻠﻰ ﺃﻓﻀﻞ ﺧﻠﻘِﻚ ﻣﺤﻤﺪ ﱢ ﻭﺍﺧﺘِﻢ ﻟﻨﺎ ﺑﺎﻟﺤﺴﻨﻰ ﺑ ِﺴ ﱢﺮ ﺃﺳﻤﺎﺋﻚ ﺍﻟﺤﺴﻨﻰ،
ﺻﻼﺓ ﺗﻮﺍﺯﻱ َﻏﻨﺎﺋَﻪ ﻭﺗﺠﺎﺯﻱ ﻋﻨﺎﺋ َ ُﻪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﻴﺮﺍ
ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺣﻤﺪﺍ ﻏﺰﻳﺮﺍ.
ﺗ ﱠﻢ ﺑﺤﺴﻦ ﺗﻮﻓﻴﻘﻪ :ﻓﻲ ﺷﻬﺮ ﺍﷲ ﺍﻟﻤﺒﺎﺭﻙ ﺟﻤﺎﺩﻯ ﺍﻷﻭﻟﻰ ﺳﻨ َﺔ ﺍﻟﺴﺎﺑ ِﻊ ﻭﺍﻟﺴﺘﻴﻦ
ﻮﺷﺎﻩ. ٍ
ﻭﺃﻟﻒ 2ﻓﻲ َﺟﺎﻣﻊ ﺃﻗ ُ َ ﺑﻌﺪ ﻣﺎﺋﺔ
ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻨﺴﺦَ :ﻣﻦ ﺭﺣﻢ.
* }{1
1167 - 05ﻫـ ،ﺍﻟﺘﻲ ﻳﻮﺍﻓﻖ ﻓﻲ 1754 - 03 :ﻡ. }{2
ﺃﻫﻢ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺮﺍﺟﻊ
259
1
ﺃﻫﻢ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺮﺍﺟﻊ
)ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ( -ﻟﻠﻌﻼﻣﺔ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺸﻴﺒﺎﻧﻲ
ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻷﺛﻴﺮ }ﺕ 630ﻫـ{ ،ﺃﻋﺘﻨﻲ ﺑﺘﺼﺤﻴﺤﻬﺎ :ﺍﻟﺸﻴﺦ ﻋﺎﺩﻝ ﺃﺣﻤﺪ
ﺍﻟﺮﻓﺎﻋﻲ ،ﻁ 1417} ،1ﻫـ{ ،ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ،ﻟﺒﻨﺎﻥ.
)ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﺇﻟﻰ ﻓﻬﻢ ﺍﻟﺸﻤﺎﺋﻞ = ﺃﺷﺮﻑ ﺍﻟﻮﺳﺎﺋﻞ ﻓﻲ ﺷﺮﺡ ﺍﻟﺸﻤﺎﺋﻞ
ﻟﻠﺘﺮﻣﺬﻱ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ} ،ﺕ ،{974
ﺗﺤﻘﻴﻖ ﻭﺩﺭﺍﺳﺔ :ﺃﺑﻲ ﺍﻟﻔﻮﺍﺭﺱ ﺃﺣﻤﺪ ﺑﻦ ﻓﺮﻳﺪ ﺍﻟﻤﺰﻳﺪﻱ ،ﻁ 1419} ،1ﻫـ{،
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ( ﺍﻟﻤﺴﻤﺎﺓ )ﻧﻈﻢ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻓﻲ ﺍﻟﺴﻴﺮ ﺍﻟﺰﻛﻴﺔ( -
ﻟﻺﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﺍﻟﻌﺮﺍﻗﻲ ،ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﻟﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ،
}ﺕ 806ﻫـ{ ،ﺗﺤﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﺍﻟﺴﻴﺪ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻮﻱ ﺍﻟﻤﺎﻟﻜﻲ ﺍﻟﺤﺴﻨﻲ} ،ﺕ
1425ﻫـ{ ،ﻁ 1426} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻤﻨﻬﺎﺝ.
)ﺇﺣﻴﺎء ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ( ﻭﺑﺬﻳﻠﻪ )ﺍﻟﻤﻐﻨﻲ ﻋﻦ ﺣﻤﻞ ﺍﻷﺳﻔﺎﺭ ﻓﻲ ﺍﻷﺳﻔﺎﺭ( -
ﻟﻠﻌﺮﺍﻗﻲ }ﺕ 806ﻫـ{ ،ﻟﺤﺠﺔ ﺍﻹﺳﻼﻡ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻐﺰﺍﻟﻲ،
}ﺕ 505ﻫـ{ ،ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ 1421} ،ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺑﺠﻴﺮﻣﻲ ﻋﻠﻰ ﺍﻟﺨﻄﻴﺐ( ﺍﻟﻤﺴﻤﺎﺓ )ﺑﺘﺤﻔﺔ ﺍﻟﺤﺒﻴﺐ ﻋﻠﻰ ﺷﺮﺡ ﺍﻟﺨﻄﻴﺐ(
ﺍﻟﻤﻌﺮﻭﻑ ﺑـ)ﺍﻹﻗﻨﺎﻉ ﻓﻲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺃﺑﻲ ﺷﺠﺎﻉ( -ﻟﻺﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ
ﺍﻟﺸﺮﺑﻴﻨﻲ ﺍﻟﺨﻄﻴﺐ} ،ﺕ 977ﻫـ{ ،ﻧﺴﺨﺔ ﺟﺪﻳﺪﺓ ﻣﻨﻘﺤﺔ ﻣﺼﺤﺤﺔ ﺇﺷﺮﺍﻑ
ﻣﻜﺘﺒﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻁ 1419} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﺒﺪﺭ ﺍﻟﻤﻨﻴﺮ ﻓﻲ ﺗﺨﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻷﺛﺎﺭ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﻴﺮ( -
ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻤﻠﻘﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺣﻤﺪ} ،ﺕ 804ﻫـ{ ،ﻟﻤﺤﻘﻖ :ﻣﺼﻄﻔﻰ
ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻓﻬﺮﺳﺔ ﺍﻟﻤﺼﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﺎﻟﻲ :ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ ،ﺍﺳﻢ ﺍﻟﻤﺆﻟﻒ ﻭﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ،ﺍﺳﻢ }{1
ﺍﻟﻤﺤﻘﻖ ،ﺳﻨﺔ ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ،ﺍﺳﻢ ﺍﻟﺪﺍﺭ ﺍﻟﻨﺎﺷﺮﺓ ﻭﻣﻘﺮﻫﺎ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 260
ﺃﺑﻮ ﺍﻟﻐﻴﻂ ،ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ،ﻭﻳﺎﺳﺮ ﺑﻦ ﻛﻤﺎﻝ ،ﻁ 1425} ،1ﻫـ{ ،ﺍﻟﻨﺎﺷﺮ:
ﺩﺍﺭ ﺍﻟﻬﺠﺮﺓ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ -ﺍﻟﺮﻳﺎﺽ -ﺍﻟﺴﻌﻮﺩﻳﺔ.
)ﺑﻬﺠﺔ ﺍﻟﻤﺤﺎﻓﻞ ﻭﺑﻐﻴﺔ ﺍﻷﻣﺎﺛﻞ ﻓﻲ ﺗﻠﺨﻴﺺ ﺍﻟﺴﻴﺮ ﻭﺍﻟﻤﻌﺠﺰﺍﺕ ﻭﺍﻟﺸﻤﺎﺋﻞ(
– ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻳﺤﻴﻰ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﻌﺎﻣﺮﻱ }ﺕ 893ﻫـ{ ،ﻋﻨﻲ ﺑﻪ :ﺃﺑﻮ ﺣﻤﺰﺓ
ﺃﻧﻮﺭ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺸﻴﺨﻲ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻲ ،ﻁ 1430} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻤﻨﻬﺎﺝ ،ﻟﺒﻨﺎﻥ.
)ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎء ﻭﺍﻟﻠﻐﺎﺕ( -ﻟﻺﻣﺎﻡ ﺍﻟﺤﺎﻓﻆ ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ،
}ﺕ 676ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﻋﺒﺪﻩ ﻋﻠﻲ ﻛﻮﺷﻚ ،ﻁ 2006} ،1ﻡ{ ،ﺩﺍﺭ ﺍﻟﻔﻴﺤﺎء
ﻭﺩﺍﺭ ﺍﻟﻤﻨﻬﻞ ،ﺳﻮﺭﻳﺔ.
)ﺗﺤﻔﺔ ﺍﻟﻤﺤﺘﺎﺝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻤﻨﻬﺎﺝ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ
ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ} ،ﺕ 974ﻫـ{ ،ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ ﻭﺧﺮﺝ ﺁﻳﺎﺗﻪ :ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﻮﺩ
ﻣﺤﻤﺪ ﻋﻤﺮ ،ﻁ 1421} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺣﺎﺷﻴﺘﺎ ﺍﻟﻘﻠﻴﻮﺑﻲ ﻭﻋﻤﻴﺮﺓ( ﻋﻠﻰ )ﻛﻨﺰ ﺍﻟﺮﺍﻏﺒﻴﻦ( ﺷﺮﺡ )ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ(
-ﻟﻺﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺣﻤﺪ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺍﻟﻘﻠﻴﻮﺑﻲ /ﻭﻟﻺﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ
ﺃﺣﻤﺪ ﺍﻟﺒﺮﻟﺴﻲ ﺍﻟﻤﻠﻘﺐ ﺑـ)ﻋﻤﻴﺮﺓ(} ،ﺕ 864ﻫـ{ ،ﻁ 1417} ،1ﻫـ{ ،ﺿﺒﻄﻪ
ﻭﺻﺤﺤﻪ ﻭﺧﺮﺝ ﺁﻳﺎﺗﻪ :ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺣﻮﺍﺷﻲ ﺍﻟﺸﺮﻭﺍﻧﻲ ﻭﺍﺑﻦ ﻗﺎﺳﻢ ﺍﻟﻌﺒﺎﺩﻱ( ﻋﻠﻰ )ﺗﺤﻔﺔ ﺍﻟﻤﻨﻬﺎﺝ ﺑﺸﺮﺡ
ﺍﻟﻤﻨﻬﺎﺝ( – ﻟﻺﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺤﻤﻴﺪ ﺍﻟﺸﺮﻭﺍﻧﻲ} ،ﺕ 1301ﻫـ{،
ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ :ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺨﺎﻟﺪﻱ ،ﻁ 1428} ،2ﻫـ{ ،ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ.
)ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ ﻓﻲ ﺷﺮﺡ ﺳﻴﺮﺓ ﺍﺑﻦ ﻫﺸﺎﻡ( -ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪ
ﺍﷲ ﺍﻟﺴﻬﻴﻠﻲ }ﺕ 581ﻫـ{ ،ﻋﻠﻖ ﻋﻠﻴﻪ ﻭﻭﺿﺢ ﺣﻮﺍﺷﻴﻪ :ﻣﺠﺮﻱ ﺑﻪ ﻓﺼﻮﺭ ﺑﻪ
ﺳﻴﺮ ﺍﻟﺸﻮﺭﻯ ،ﻁ ،1ﺑﻼ ﺗﺎﺭﻳﺦ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
ﺃﻫﻢ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺮﺍﺟﻊ
261
)ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺇﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ
ﺍﻟﻬﻴﺘﻤﻲ} ،ﺕ 974ﻫـ{ ،ﺿﺒﻄﻪ ﻭﻛﺘﺐ ﻫﻮﺍﻣﺸﻪ :ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﻟﺸﺎﻓﻲ ،ﻁ،2
} 1414ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺳﺒﻞ ﺍﻟﻬﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ ﻓﻲ ﺳﻴﺮﺓ ﺧﻴﺮ ﺍﻟﻌﺒﺎﺩ( -ﻟﻺﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ
ﺍﻟﺼﺎﻟﺤﻲ ﺍﻟﺸﺎﻣﻲ} ،ﺕ 942ﻫـ{ ،ﺗﺤﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﺍﻟﺸﻴﺦ ﻋﺎﺩﻝ ﺃﺣﻤﺪ
ﻋﺒﺪ ﺍﻟﻤﻮﺟﻮﺩ ،ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﻣﺤﻤﺪ ﻣﻌﻮﺽ ،ﻁ 1414} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ
ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ( -ﻟﻺﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ
ﺍﻟﺘﺮﻣﺬﻱ }ﺕ 279ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺃﺣﻤﺪ ﺷﺎﻛﺮ ﻭﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﻭﺇﺑﺮﺍﻫﻴﻢ
ﻋﻄﻮﺓ ،ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ،ﻃﺒﻌﺔ ﻣﺼﻮﺭﺓ ﻟﺪﻯ ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ،ﻟﺒﻨﺎﻥ.
)ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( -ﻟﻠﺤﺎﻓﻆ ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﻨﻲ }ﺕ 275ﻫـ{ ،ﺗﺤﻘﻴﻖ:
ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ،ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ،ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ،ﻣﺼﺮ.
)ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ = ﺍﻟﻤﺠﺘﺒﻰ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺷﻌﻴﺐ ﺍﻟﻨﺴﺎﺋﻲ} ،ﺕ 303
ﻫـ{ ،ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ ،ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ،ﻃﺒﻌﺔ ﻣﺼﻮﺭﺓ ﻟﺪﻯ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺑﻲ ،ﻟﺒﻨﺎﻥ.
)ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ = ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ( -ﻟﻺﻣﺎﻡ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ،
}ﺕ 275ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻋﻮﺍﻣﺔ ،ﻁ 1998} ،1ﻡ{ ،ﻣﺆﺳﺴﺔ
ﺍﻟﺮﻳﺎﻥ ،ﻭﺩﺍﺭ ﺍﻟﻘﺒﻠﺔ ،ﻭﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻤﻜﻴﺔ ،ﻟﺒﻨﺎﻥ ﺍﻟﺴﻌﻮﺩﻳﺔ.
)ﺍﻟﺴﻴﺮﺓ ﺍﻟﺤﻠﺒﻴﺔ = ﺇﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﻓﻲ ﺳﻴﺮﺓ ﺍﻷﻣﻴﻦ ﺍﻟﻤﺄﻣﻮﻥ( -ﻟﻺﻣﺎﻡ ﻋﻠﻲ
ﺑﻦ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺤﻠﺒﻲ} ،ﺕ 1044ﻫـ{ ،ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ ،ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ،ﻃﺒﻌﺔ
ﻣﺼﻮﺭﺓ ﻟﺪﻯ ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﺸﻔﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﻟﻤﺼﻄﻔﻰ( -ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻴﺤﺼﺒﻲ،
}ﺕ 544ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﻋﺎﻣﺮ ﺍﻟﺠﺰﺍﺭ ،ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ،ﺩﺍﺭ ﺍﻟﺤﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 262
)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﻤﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ ﺍﷲ
€ﻭﺳﻨﻨﻪ ﻭﺃﻳﺎﻣﻪ( -ﻟﻺﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ} ،ﺕ 256ﻫـ{ ،ﻋﻨﻲ
ﺑﻪ :ﻣﺤﻤﺪ ﺯﻫﻴﺮ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﻨﺎﺻﺮ ،ﻁ 1422} ،1ﻫـ{ ،ﺩﺍﺭ ﻃﻮﻕ ﺍﻟﻨﺠﺎﺓ ،ﻟﺒﻨﺎﻥ.
)ﺻﺤﻴﺢ ﻣﺴﻠﻢ = ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ( -ﻟﻺﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ،
}ﺕ 261ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﻣﺤﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ 1954} ،ﻡ{ ،ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﻜﺘﺐ
ﺍﻟﻌﺮﺑﻴﺔ ،ﻣﺼﺮ.
)ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺤﺮﻗﺔ ﻓﻲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺰﻧﺪﻗﺔ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ
ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ} ،ﺕ 974ﻫـ{ ،ﺍﻋﺘﻨﻰ ﺑﻪ ﻭﺭﺍﺟﻌﻪ :ﻛﻤﺎﻝ
ﻣﺮﻋﻲ ﻭﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ،ﻁ 1425} ،1ﻫـ{ ،ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮﻱ( -ﻷﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ
ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻗﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ }ﺕ 751ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ،ﻋﺒﺪ
ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺆﻭﻁ ،ﻁ 2010} ،4ﻡ{ ،ﺩﺍﺭ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ،ﺩﻣﺸﻖ -ﺍﻟﺤﺠﺎﺯ.
)ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ( -ﻟﻠﻌﻼﻣﺔ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﻟﻤﻨﺎﻭﻱ،
}ﺕ 1031ﻫـ{ ،ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ :ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ،ﻁ 2009} ،4ﻡ{ ،ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺤﺪﻳﺜﻴﺔ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ} ،ﺕ
974ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺃﺣﻤﺪ ﻋﻨﺎﻳﺔ ،ﻁ 2010} ،1ﻡ{ ،ﺩﺍﺭ ﺍﻟﺘﻘﻮﻯ ،ﺩﻣﺸﻖ ،ﺳﻮﺭﻳﺎ.
)ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻤﺤﻴﻂ( -ﻟﻠﻌﻼﻣﺔ ﻣﺠﺪ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﻴﺮﻭﺯﺁﺑﺎﺩﻱ،
}ﺕ 817ﻫـ{ ،ﻁ 1991} ،1ﻡ{ ،ﺩﺍﺭ ﺇﺣﻴﺎء ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ،ﻟﺒﻨﺎﻥ.
)ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻋﻦ ﺟﻤﻴﻊ ﺍﻷﻣﺔ( -ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ
ﺍﻟﺸﻌﺮﺍﻧﻲ} ،ﺕ 973ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺃﺣﻤﺪ ﻋﻨﺎﻳﺔ ،ﻁ 1428} ،1ﻫـ{ ،ﺩﺍﺭ
ﺍﻟﺘﻘﻮﻯ ،ﺳﻮﺭﻳﺎ ،ﺩﻣﺸﻖ ،ﺩﺍﺭ ﺍﻟﺮﺳﺎﻟﺔ ،ﺩﺍﻏﺴﺘﺎﻥ ،ﻣﺤﺞ ﻗﻠﻌﺔ.
ﺃﻫﻢ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺮﺍﺟﻊ
263
)ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﻓﻲ ﺑﻴﺎﻥ ﻗﻮﺍﻋﺪ ﺍﻟﺴﺎﺩﺓ ﺍﻟﺼﻮﻓﻴﺔ« -ﻟﻺﻣﺎﻡ ﻋﺒﺪ
ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ} ،ﺕ 973ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﻟﺠﻨ ُﺔ ﺍﻟﺘﺮﺍﺙ ﻓﻲ
ﺍﻟ ّﺪﺍﺭ ،ﻁ 1999} ،1ﻡ{ ،ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ ،ﺩﻣﺸﻖ.
)ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( -ﻟﻺﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻹﻓﺮﻳﻘﻲ} ،ﺕ 711
ﻫـ{ ،ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ ،ﻁ 1992} ،1ﻡ{ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﺑﺎﻟﻤﻨﺢ ﺍﻟﻤﺤﻤﺪﻳﺔ( -ﻟﻠﻌﻼﻣﺔ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ
ﺍﻟﻘﺴﻄﻼﻧﻲ} ،ﺕ 923ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺻﺎﻟﺢ ﺃﺣﻤﺪ ﺍﻟﺸﺎﻣﻲ ،ﻁ 2004} ،2ﻡ{،
ﺍﻟﻤﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﻤﻨﺢ ﺍﻟﻤﻜﻴﺔ( ﻓﻲ ﺷﺮﺡ )ﺍﻟﻬﻤﺰﻳﺔ( ﺍﻟﻤﺴﻤﻰ )ﺃﻓﻀﻞ ﺍﻟﻘِﺮﻯ ﻟ ُﻘﺮﺍء ﺃﻡ
ﺍﻟ ُﻘﺮﻯ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻬﻴﺘﻤﻲ} ،ﺕ 974ﻫـ{ ،ﻋﻨﻲ ﺑﺘﺤﻘﻴﻘﻪ
ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ :ﺃﺣﻤﺪ ﺟﺎﺳﻢ ﺍﻟﻤﺤﻤﺪ ﺑﻮﺟﻤﻌﺔ ﻣﻜﺮﻱ ،ﻁ 1426} ،2ﻫـ{،
ﺩﺍﺭ ﺍﻟﻤﻨﻬﺎﺝ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻜﺒﺮﻯ( -ﻟﻸﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﻧﻲ} ،ﺕ
973ﻫـ{ ،ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ ﻭﺧﺮﺝ ﺁﻳﺎﺗﻪ :ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﻣﺤﻤﺪ ﻋﻠﻲ،
ﻁ 1418} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻟﺒﻨﺎﻥ.
)ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ( -ﻟﻠﺤﺎﻓﻆ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻄﺒﺮﺍﻧﻲ} ،ﺕ 360ﻫـ{،
ﺗﺤﻘﻴﻖ :ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﻮﺩ ﺍﻟﻄﺤﺎﻥ ،ﻁ 1985} ،1ﻡ{ ،ﻣﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ ،ﺍﻟﺴﻌﻮﺩﻳﺔ.
)ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ( -ﻟﻠﺤﺎﻓﻆ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻄﺒﺮﺍﻧﻲ} ،ﺕ 360ﻫـ{،
ﺗﺤﻘﻴﻖ :ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﻮﺩ ﺍﻟﻄﺤﺎﻥ ،ﻁ 1985} ،1ﻡ{ ،ﻣﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ ،ﺍﻟﺴﻌﻮﺩﻳﺔ.
)ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ( -ﻟﻠﺤﺎﻓﻆ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺤﺎﻛﻢ
ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ} ،ﺕ 405ﻫـ{ ،ﺑﺪﻭﻥ ﺗﺤﻘﻴﻖ ،ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ ،ﻃﺒﻌﺔ ﻣﺼﻮﺭﺓ
ﻟﺪﻯ ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ ،ﻟﺒﻨﺎﻥ.
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 264
)ﺍﻟﻤﺴﻨﺪ( -ﻟﻺﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﻧﻲ} ،ﺕ 241ﻫـ{،
ﺗﺤﻘﻴﻖ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻤﺤﻘﻘﻴﻦ ،ﻁ 1995} ،1ﻡ{ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﻟﺒﻨﺎﻥ.
)ﻣﺸﻜﺎﺓ ﺍﻟﻤﺼﺎﺑﻴﺢ( -ﻟﻠﻌﻼﻣﺔ ﻭﻟﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ
ﺍﷲ ﺍﻟﺨﻄﻴﺐ ﺍﻟﺘﺒﺮﻳﺰﻱ} ،ﺕ 741ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺍﻟﺸﻴﺦ ﺟﻤﺎﻝ ﻋﻴﺘﺎﻧﻲ ،ﻁ،3
} 2010ﻡ{ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﻴﺮﻭﺕ.
)ﺍﻟﻤﺼﻨﻮﻉ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ = ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﻐﺮﻯ( -
ﻟﻺﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﻣﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﻟﻬﺮﻭﻱ} ،ﺕ 1014ﻫـ{ ،ﺗﺤﻘﻴﻖ :ﺍﻟﺸﻴﺦ ﻋﺒﺪ
ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ ،ﻁ 1994} ،5ﻡ{ ،ﻣﻜﺘﺒﺔ ﺍﻟﻤﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ،ﺳﻮﺭﻳﺔ.
)ﻫﺪﺍﻳﺔ ﺍﻟﻤﺮﻳﺪ ﻟﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( -ﻟﻺﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ
ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺴﻦ ﺍﻟﻠﻘﺎﻧﻲ} ،ﺕ 1041ﻫـ{ ،ﺣﻘﻘﻪ :ﻣﺮﻭﺍﻥ ﺣﺴﻴﻦ ﻋﺒﺪ
ﺍﻟﺼﺎﻟﺤﻴﻦ ﺍﻟﺒﺠﺎﻭﻱ ،ﻁ 1430} ،1ﻫـ{ ،ﺩﺍﺭ ﺍﻟﺒﺼﺎﺋﺮ.
* * *
ﻗﺪ ﺗﻢ ﺧﺪﻣﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻔﻴﺪ
)ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ( ﺇﻟﻰ ﻓﻬﻢ )ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ ﻭﻣﻨﺎﻗﺐ ﺍﻟﻄﺒﻴﺐ(
ﻟﻠﻤﺆﻟﻒ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻤﺤﻘﻖ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﻴﻤﻜﻲ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻲ
27ﺭﻣﻀﺎﻥ 1435ﻫـ ﺍﻟﺘﻲ ﻳﻮﺍﻓﻖ ،2014 - 07 -24
ﻓﻲ ﻋﺎﺻﻤﺔ ﺩﺍﻏﺴﺘﺎﻥ ﻣﺤﺎچ ﻗﻠﻌﺔ
ﺗﺤﺖ ﺇﺷﺮﺍﻑ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻤﺴﻠﻤﻲ ﺩﺍﻏﺴﺘﺎﻥ.
265
¶h^j”÷]<<ÔÁj
ﺗﺮﺟﻤﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﻴﻤﻜﻲ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻲ18...............
ﻣﻘﺪﻣﺔ ﺍﻟﺸﺎﺭﺡ23...............................
ﻣﺒﺤﺚ ﺍﻟﺒﺴﻤﻠﺔ27...............................
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ 33..............€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺍﺧﺘﻴﺎﺭ ﻗﺮﻳﺶ ﻭﺑﻴﺎﻥ ﺍﺧﺘﻴﺎﺭﻩ72...............
ﻭﺣﺐ ﺍﻟﻌﺮﺏ77...................
ّ ﺣﺐ ﻗﺮﻳﺶ
ﻓﺼﻞ ﻓﻲ ّ
ﻓﺼﻞ ﻓﻲ ﺃﻭﻝ ﻋﻼﻣﺔ ﻧﺒﻮﺗﻪ 80......................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺃﺧﻼﻕ ﺍﻟﻨﺒﻲ 91......................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺗﻨﺎﻭﻝ ﻃﻌﺎﻣﻪ 101.....................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺷﺮﺑﻪ ﻭﺷﺮﺍﺑﻪ 115.....................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺟﻠﻮﺳﻪ 119........................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺿﺤﻚ ﺍﻟﻨﺒﻲ €ﻭﻛﻼﻣﻪ122 ................
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﺒﺎﺳﻪ 125 .........................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺳﺨﺎﻭﺗﻪ 132........................€
ﻓﺼﻞ ﻓﻲ ﺷﺠﺎﻋﺘﻪ 137..........................€
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻏﻀﺒﻪ 140.........................€
266
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻋﻔﻮﻩ €ﻭﺣﻠﻤﻪ143.....................
ﻭﻛﺎﻥ ﻣﻦ ﺧﻠﻘﻪ €ﺗﺴﻤﻴﺔ ﺩﻭﺍﺑّﻪ151.....................
ﺗﻜﻤﻠﺔ154..................................:
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﻟﻮﻥ ﺍﻟﻨﺒﻲ €ﻭﺻﻔﺘﻪ157..................
ﻭﺃﻣﺎ ﻣﻌﺠﺰﺍﺗﻪ 173............................:€
ﺛﻢ ﺃﻧﻪ ﻟﻤﺎ ﺫﻛﺮ ﻣﻦ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻳﺠﺐ ﻟﻨﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺑﻴﺎﻥ
ﺃﻭﺻﺎﻓﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ﺫﻛﺮ ﻧﻘﻼ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎء179......:
ﺃﻓﻀﻞ َﻣﻦ َﻋﺪﺍ ﺍﻷﻧﺒﻴﺎء :ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ185................
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻩ :ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ195..................
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻫﻤﺎ :ﻋﺜﻤﺎﻥ ﺫﻭ ﺍﻟﻨﻮﺭﻳﻦ ﺍﺑﻦ ﻋﻔﺎﻥ202..........
ﺛﻢ ﺍﻷﻓﻀﻞ ﺑﻌﺪﻫﻢ :ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻲ ÷ ﺍﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ210.......
ﻭﺃﻣﺎ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻤﺒﺸﺮﻭﻥ ﺑﺎﻟﺠﻨﺔ218.....................
ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻘﺮﻳﺸﻲ ﺍﻟﺘﻴﻤﻲ218...................
ﻭﺯﺑﻴﺮ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺍﻟﻘﺮﻳﺸﻲ219.........................
ﻭﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻣﺎﻟﻚ ﺍﻟﻘﺮﻳﺸﻲ ﺍﻟﺰﻫﺮﻱ219.............
ﻭﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻘﺮﺷﻲ220 ..................
ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺰﻫﺮﻱ220..............
ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﺠﺮﺍﺡ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻔﻬﺮﻱ221............
267
ﺃﻣﺎ ﺣﻤﺰﺓ223................................:
ﻭﺃﻣﺎ ﺍﻟﻌﺒﺎﺱ224...............................:
ﺃﻣﺎ ﺍﻟﺤﺴﻦ224...............................:
ﻭﺃﻣﺎ ﺍﻟﺤﺴﻴﻦ225.............................:
ﻓﺼﻞ ﻓﻲ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺑﻴﺎﻥ ﺃﺭﺑﺎﺑﻬﺎ226..........
ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ228...........................:
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ÷233........................:
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ237............................:
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ240...........................:
ﺧﺎﺗﻤﺔ244............................. :
ﺃﻫﻢ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺮﺍﺟﻊ259.........................
ﻣﺤﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ265..............................
268
269
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 270
ﻣﺤﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ
271
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 272
ﻣﺤﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ
273
ﻭﺳﺎﺋﻞ ﺍﻟﻠﺒﻴﺐ ﺇﻟﻰ ﻓﻬﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺤﺒﻴﺐ 274
ﻣﺤﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ
275
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