Ar Heirs of The Prophets
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amadbokek449Ar Heirs of The Prophets
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ﺍﳌﻘﺪﻣﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ ﰲ ﻛﻞ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺮﺳﻞ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ،
ﻳﺪﻋﻮﻥ ﻣﻦ ﺿﻞ ﺇﱃ ﺍﳍﺪﻯ ،ﻭﻳﺼﱪﻭﻥ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻷﺫﻯ ،ﳛﻴﻮﻥ ﺑﻜﺘـﺎﺏ
ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻮﺗﻰ ،ﻭﻳﺒﺼﺮﻭﻥ ﺑﻨﻮﺭ ﺍﷲ ﺃﻫﻞ ﺍﻟﻌﻤﻰ ،ﻓﻜﻢ ﻗﺘﻴﻞ ﻹﺑﻠﻴﺲ ﻗـﺪ
ﺃﺣﻴﻮﻩ ،ﻭﻛﻢ ﻣﻦ ﺿﺎﻝ ﺗﺎﺋﻪ ﻫﺪﻭﻩ ،ﻓﻤﺎ ﺃﺣﺴﻦ ﺃﺛﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ! ﻭﻣـﺎ
ﺃﻗﺒﺢ ﺃﺛﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﻢ! ﻳﻨﻔﻮﻥ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﲢﺮﻳﻒ ﺍﻟﻐـﺎﻟﲔ ،ﻭﺍﻧﺘﺤـﺎﻝ
) (١
ﺍﳌﺒﻄﻠﲔ ،ﻭﺗﺄﻭﻳﻞ ﺍﳉﺎﻫﻠﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷـﺮﻑ ﺍﻷﻧﺒﻴـﺎﺀ
F0
ﻭﺍﳌﺮﺳﻠﲔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ.
ﺃﻣﺎ ﺑﻌﺪ:
ﻓﻠﻤﺎ ﻫﺠﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻤﺎ ،ﻭﺗﻌﻠ ﻤﺎ ،ﻭﺿﻌﻔﺖ ﳘـﻢ ﺍﻟﻨـﺎﺱ
ﻭﻗﺼﺮﺕ ﺩﻭﻥ ﺍﻟﺴﻌﻲ ﻟﻪ .ﲨﻌﺖ ﺑﻌﺾ ﺃﻃﺮﺍﻑ ﻣﻦ ﺻﱪ ﻭﺟﻬﺎﺩ ﻋﻠﻤﺎﺋﻨـﺎ
ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺍﳉﺪ ﻓﻴﻪ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻴﻪ ،ﻟﻨﻘﺘﻔﻲ ﺍﻷﺛـﺮ ﻭﻧﺴـﲑ ﻋﻠـﻰ
ﺍﻟﻄﺮﻳﻖ.
ﻭﻫﺬﺍ ﻫﻮ ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺳﻠﺴﻠﺔ »ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟«
ﲢﺖ ﻋﻨﻮﺍﻥ »ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ؟«.
ﺃﺩﻋﻮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﳚﻌﻞ ﻟﻨﺎ ﻧﺼﻴﺒﺎﹰ ﻣﻦ ﻋﻠﻤﻬﻢ ﻭﺻﱪﻫﻢ ﻭﺣﺴﻦ
ﻋﻤﻠﻬﻢ ،ﻭﺃﻥ ﳛﺸﺮﻧﺎ ﻣﻊ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺣﺴـﻦ ﺃﻭﻟﺌـﻚ
ﺭﻓﻴﻘﹰﺎ.
ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺎﺳﻢ
) (١ﻣﻘﺪﻣﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺍﳉﻬﻤﻴﺔ.
٤
٥
ﻣﺪﺧﻞ
ﻟﻘﺪ ﺃﺛﲎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ ،ﻭﺭﺗﺐ ﳌﻦ ﺳﺎﺭ ﰲ ﻃﺮﻳﻘﻪ
ﺍﻷﺟﺮ ﻭﺍﳌﺜﻮﺑﺔ ﻭﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﻭﻣﻦ ﺇﻛـﺮﺍﻡ ﺍﷲ ﻋـﺰ
ﻭﺟﻞ ﻟﻠﻌﻠﻤﺎﺀ ﺍﺳﺘﺸﻬﺎﺩﻩ ﻢ ﻋﻠﻰ ﺃﻋﻈﻢ ﻣﺸﻬﻮﺩ ﺑﻪ ﻭﺃﺟﻠﻪ ﻭﻫﻮ ﺗﻮﺣﻴﺪﻩ،
ﻭﻗﺮﻥ ﺷﻬﺎﺩﻢ ﺑﺸﻬﺎﺩﺗﻪ ﻭﺷﻬﺎﺩﺓ ﺍﳌﻼﺋﻜﺔ.
ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﺷﻬﹺﺪ ﺍﷲُ ﺃﹶﻧﻪ ﻻﹶ ﹺﺇﻟﹶﻪ ﺇﹺﻻﱠ ﻫﻮ ﻭﺍﻟﹾﻤﻼﹶﺋﻜﹶﺔﹸ ﻭﺃﹸﻭﻟﹸﻮ
) (١
ﺍﻟﹾﻌﻠﹾﻢﹺ ﻗﹶﺎﺋﻤﺎ ﺑﹺﺎﻟﹾﻘﺴﻂ.
F1
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ :ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﻀﻞ ﺍﻟﻌﻠـﻢ
ﻭﺷﺮﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻓﻀﻠﻬﻢ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺃﺣﺪ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻘﺮﻢ ﺍﷲ
) (٢
ﺑﺎﲰﻪ ﻭﺍﺳﻢ ﻣﻼﺋﻜﺘﻪ ﻛﻤﺎ ﻗﺮﻥ ﺍﻟﻌﻠﻤﺎﺀ .
F2
ﻭﺭﻓﻊ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺩﺭﺟﺔ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻌﺎﳌﲔ ﻓﻮﻕ ﺩﺭﺟﺔ ﺟﻬﻠﺔ ﺍﳌﺆﻣﻨﲔ
)ﻭﰲ ﻛﻞ ﺧﲑ( ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻳﺮﻓﹶﻊﹺ ﺍﷲُ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﹸﻢ ﻭﺍﻟﱠﺬﻳﻦ ﺃﹸﻭﺗﻮﺍ
) (٣
ﺍﻟﹾﻌﻠﹾﻢ ﺩﺭﺟﺎﺕ.
F3
ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ :ﻳﺮﻓﹶﻊﹺ ﺍﷲُ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﹸﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ
ﺑﺘﻮﻓﲑ ﻧﺼﻴﺒﻬﻢ ﻓﻴﻬﻤﺎ ﻭﺍﻟﱠﺬﻳﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟﹾﻌﻠﹾﻢ ﺩﺭﺟﺎﺕ ﺃﻱ :ﻭﻳﺮﻓﻊ ﺍﻟـﺬﻳﻦ
ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻣﻨﻜﻢ ﺩﺭﺟﺎﺕ ﻋﺎﻟﻴﺔ ﰲ ﺍﻟﻜﺮﺍﻣﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ،
ﻭﻣﻌﲎ ﺍﻵﻳﺔ :ﺃﻧﻪ ﻳﺮﻓﻊ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺆﻣﻦ ﺩﺭﺟﺎﺕ ،ﻭﻳـﺮﻓﻊ
) (١ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ.١٨ :
) (٢ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ .٤١/٤
) (٣ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ ،ﺍﻵﻳﺔ.١١ :
٦
ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺩﺭﺟﺎﺕ ،ﻓﻤﻦ ﲨﻊ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ
) (١
ﺭﻓﻌﻪ ﺍﷲ ﺑﺈﳝﺎﻧﻪ ﺩﺭﺟﺎﺕ ،ﰒ ﺭﻓﻌﻪ ﺑﻌﻠﻤﻪ ﺩﺭﺟﺎﺕ .
F4
ﻭﻻﺷﻚ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺇﺣﺴﺎﻧﻪ ﻭﻣﻨﻪ ﻭﻋﻄﺎﺋﻪ ﺫﹶﻟﻚ ﻓﹶﻀﻞﹸ
) (٢
ﺍﷲِ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻭﺍﷲُ ﺫﹸﻭ ﺍﻟﹾﻔﹶﻀﻞﹺ ﺍﻟﹾﻌﻈﻴﻢﹺ.
F5
ﻭﻻﺧﺘﻼﻑ ﺗﻠﻚ ﺍﳌﻨﺎﺯﻝ ﻭﺍﻟﺪﺭﺟﺎﺕ ﻓﺈﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﻔﻰ ﺍﻟﺘﺴـﻮﻳﺔ
ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻮﺍﻡ ،ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ ﻋﻠﻴﻤﺎﹰ :ﻗﹸﻞﹾ ﻫﻞﹾ ﻳﺴﺘﻮﹺﻱ ﺍﻟﱠﺬﻳﻦ
) (٣
ﻳﻌﻠﹶﻤﻮﻥﹶ ﻭﺍﻟﱠﺬﻳﻦ ﻻﹶ ﻳﻌﻠﹶﻤﻮﻥﹶ.
F6
ﻭﻋﻦ ﺍﳌﱰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﳌﻜﺎﻧﺔ ﺍﻟﻌﻠﻴﺔ ﻷﺋﻤﺔ ﺍﳍﺪﻯ ﻭﻣﺼﺎﺑﻴﺢ ﺍﻟﺪﺟﻰ ﻗﺎﻝ
ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻟﻠﻌﻠﻤﺎﺀ ﺩﺭﺟﺎﺕ ﻓﻮﻕ ﺍﳌﺆﻣﻨﲔ ﺑﺴﺒﻌﻤﺎﺋﺔ ﺩﺭﺟﺔ،
) (٤
ﻣﺎ ﺑﲔ ﺍﻟﺪﺭﺟﺘﲔ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ .
F7
ﻭﻗﺪﻡ ﺟﻞ ﻭﻋﻼ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻌﻤﻞ؛ ﻷﻥ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﻬﺪﻱ
ﺇﱃ ﺍﳌﺮﺍﺩ ،ﻓﻘﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ ﺍﷲُ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﹶﻧﺒﹺﻚ
) (٥
ﻭﻟﻠﹾﻤﺆﻣﻨﹺﲔ.
F8
ﻭﺭﻭﻱ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻧﺮﻓﹶﻊ
) (٦
ﺩﺭﺟﺎﺕ ﻣﻦ ﻧﺸﺎﺀُ ، ﻗﺎﻝ :ﺑﺎﻟﻌﻠﻢ؛ ﻷﻥ ﺍﷲ ﱂ ﻳﺄﻣﺮ ﻧﺒﻴـﻪ ﺑﻄﻠـﺐ F9
) (٧
ﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻣﻦ ﺍﻟﻌﻠﻢ .
F10
) (١ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ .٢٣٢/٥
) (٢ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ،ﺍﻵﻳﺔ.٢١ :
) (٣ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ،ﺍﻵﻳﺔ.٩ :
) (٤ﺍﻹﺣﻴﺎﺀ .١٥/١
) (٥ﺳﻮﺭﺓ ﳏﻤﺪ ،ﺍﻵﻳﺔ.١٩ :
) (٦ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ.٣٨ :
) (٧ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .١٤١/١
٧
ﻭﰲ ﺫﻟﻚ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳐﺎﻃﺒﺎﹰ ﻧﺒﻴﻨﺎ ﳏﻤﺪﺍﹰ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﻭﺃﺯﻛـﻰ
) (١
ﺍﻟﺘﺴﻠﻴﻢ :ﻭﻗﹸﻞ ﺭﺏ ﺯﹺﺩﻧﹺﻲ ﻋﻠﹾﻤﺎ.
F1
) (٢
ﻭﻗﺎﻝ ﻣﺒﻴﻨﺎﹰ ﻣﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﺎﺀ» :ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ« ﻭﻣﻌﻠـﻮﻡ
F12
) (٣
ﺃﻧﻪ ﻻ ﺭﺗﺒﺔ ﻓﻮﻕ ﺍﻟﻨﺒﻮﺓ ،ﻭﻻ ﺷﺮﻑ ﻓﻮﻕ ﺍﻟﻮﺭﺍﺛﺔ ﻟﺘﻠﻚ ﺍﻟﺮﺗﺒﺔ .
F13
ﻭﺑﲔ ﺣﺎﻟﺔ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻞ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﻧﻮﺍﻓﻞ
ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﻘﺎﻝ ﳐﺎﻃﺒﺎﹰ ﺃﺑﺎ ﺫﺭ» :ﻳﺎ ﺃﺑﺎ ﺫﺭ! ﻷﻥ ﺗﻐﺪﻭ ﻓﺘﻌﻠﻢ ﺁﻳﺔ ﻣـﻦ
ﻛﺘﺎﺏ ﺍﷲ ﺧﲑ ﻟﻚ ﻣﻦ ﺃﻥ ﺗﺼﻠﻲ ﻣﺎﺋﺔ ﺭﻛﻌﺔ ،ﻭﻷﻥ ﺗﻐﺪﻭ ﻓﺘﻌﻠﻢ ﺑﺎﺑﺎﹰ ﻣﻦ
) (٤
ﺍﻟﻌﻠﻢ ﻋﻤﻞ ﺃﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﺧﲑ ﻣﻦ ﺃﻥ ﺗﺼﻠﻲ ﺃﻟﻒ ﺭﻛﻌﺔ« .
F14
ﻭﻗﺎﻝ » : ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎﹰ ﻳﻠﺘﻤﺲ ﺑﻪ ﻋﻠﻤﺎﹰ ﺳﻬﻞ ﺍﷲ ﺑﻪ ﻃﺮﻳﻘﺎﹰ
ﺇﱃ ﺍﳉﻨﺔ ،ﻭﺇﻥ ﺍﳌﻼﺋﻜﺔ ﺗﻀﻊ ﺃﺟﻨﺤﺘﻬﺎ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺭﺿﺎﺀ ﲟﺎ ﻳﻄﻠـﺐ،
ﻭﺇﻥ ﺍﻟﻌﺎﱂ ﻟﻴﺴﺘﻐﻔﺮ ﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺣﱴ ﺍﳊﻴﺘﺎﻥ ﰲ ﺍﳌﺎﺀ،
ﻭﻓﻀﻞ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻞ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﻮﺍﻛﺐ،
ﻭﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﱂ ﻳﻮﺭﺛﻮﺍ ﺩﻳﻨﺎﺭﺍﹰ ﻭﻻ ﺩﺭﳘﺎﹰ ﻭﺇﳕﺎ
) (٥
ﻭﺭﺛﻮﺍ ﺍﻟﻌﻠﻢ ،ﻓﻤﻦ ﺃﺧﺬﻩ ﺃﺧﺬ ﲝﻆ ﻭﺍﻓﺮ« .
F15
ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ :ﻳﻌﲏ ﺃﻢ ﻭﺭﺛﻮﺍ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﻓﻬـﻢ
ﺧﻠﻔﻮﺍ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺃﳑﻬﻢ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﻃﺎﻋﺘﻪ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻌﺎﺻـﻲ
ﺍﷲ ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﺩﻳﻦ ﺍﷲ.
) (١ﺳﻮﺭﺓ ﻃﻪ ،ﺍﻵﻳﺔ.١١٤ :
) (٢ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ.
) (٣ﺍﻹﺣﻴﺎﺀ .١٦/١١
) (٤ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ.
) (٥ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ.
٨
ﻭﻟﻌﻈﻢ ﺃﻣﺮ ﺍﻟﻌﻠﻢ ﻭﺃﳘﻴﺘﻪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ
ﻫﺬﺍ ﺭﺳﻮﻝ ﺍﷲ ﻳﺒﲔ ﻓﻀﻠﻪ ﻭﻋﻈﻢ ﻣﱰﻟﺘﻪ ﺑﻘﻮﻟﻪ» :ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘـﻪ
ﺣﱴ ﺍﻟﻨﻤﻠﺔ ﰲ ﺟﺤﺮﻫﺎ ﻭﺣﱴ ﺍﳊﻮﺕ ﰲ ﺍﻟﺒﺤﺮ ﻟﻴﺼﻠﻮﻥ ﻋﻠـﻰ ﻣﻌﻠـﻢ
) (١
ﺍﻟﻨﺎﺱ ﺍﳋﲑ« .
F16
ﻭﻳﺒﲔ ﻟﻨﺎ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻨﺸﺮ ﻋﻠﻤﻪ ﻭﻳﻌﻠﻤﻪ ﺍﻟﻨﺎﺱ ،ﻟـﻪ
ﻣﺜﻞ ﺃﺟﺮ ﻣﻦ ﻋﻤﻞ ﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻴﺌﺎﹰ .ﻭﻫﺬﻩ
ﻣﻨﺔ ﻋﻈﻴﻤﺔ ﻭﻓﻀﻞ ﻛﺒﲑ؛ ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ
ﻗﺎﻝ» :ﻣﻦ ﺩﻋﺎ ﺇﱃ ﺍﳍﺪﻯ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﺃﺟﻮﺭ ﻣـﻦ ﺗﺒﻌـﻪ ﻻ
) (٢
ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻴﺌﺎﹰ« .
F17
ﻭﺃﻱ ﻋﻄﺎﺀ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ؟! ﺑﻪ ﺗﻘﺮ ﺍﻷﻋﲔ ،ﻭﺗﺘﺤﺮﻙ ﺍﻟﻨﻔﻮﺱ ﻣﺘﻄﻠﻌﺔ
ﺇﻟﻴﻪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ.
ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ :ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﻣﺜﻞ ﺍﻟﻌﻠﻢ؟ ﻣﺜﻞ ﺩﺍﺭ ﺍﻟﻜﻔـﺮ ﻭﺩﺍﺭ
ﺍﻹﺳﻼﻡ؛ ﻓﺈﻥ ﺗﺮﻙ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺍﳉﻬﺎﺩ ﺟﺎﺀ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻓﺄﺧﺬﻭﺍ ﺍﻹﺳﻼﻡ،
) (٣
ﻭﺇﻥ ﺗﺮﻙ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻠﻢ ﺻﺎﺭ ﺍﻟﻨﺎﺱ ﺟﻬﺎﻻﹰ .
F18
ﻭﺗﻠﻚ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﻳﺴﲑ ﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﰲ ﻃﺮﻳﻖ ﲢﺼﻴﻠﻪ ﻟﻪ ﻓﻴﻬﺎ
ﺃﺟﺮ ﻋﻈﻴﻢ ،ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » : ﻣﺎ ﻣﻦ ﺧﺎﺭﺝ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘـﻪ ﰲ
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﺇﻻ ﻭﺿﻌﺖ ﻟﻪ ﺍﳌﻼﺋﻜﺔ ﺃﺟﻨﺤﺘﻬﺎ ﺭﺿﺎﹰ ﲟﺎ ﻳﺼـﻨﻊ ﺣـﱴ
) (٤
ﻳﺮﺟﻊ« .
F19
) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.
) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
) (٣ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ .٢٨١/٧
) (٤ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ.
٩
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ :ﻭﻣﻌﲎ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺗﻀﻊ ﺃﺟﻨﺤﺘﻬﺎ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ
ﺃﺣﺪ ﺛﻼﺛﺔ ﻭﺟﻮﻩ :ﺃﻭﳍﺎ :ﺃﻧﻪ ﺑﺴﻂ ﺍﻷﺟﻨﺤﺔ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻧـﻪ ﻛﻨﺎﻳـﺔ ﻋـﻦ
ﺗﻮﺍﺿﻌﻬﺎ ﺗﻌﻈﻴﻤﺎﹰ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﳌﺮﺍﺩ ﺗﺮﻙ ﺍﻟﻄﲑﺍﻥ ﻭﺍﻟـﱰﻭﻝ
) (١
ﻋﻨﺪ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻢ ﻷﺟﻞ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻌﻠﻢ .
F20
ﻭﻛﻞ ﻣﱰﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻌﺰ ﻣﺎ ﺗﻄﻤﺢ ﺇﻟﻴـﻪ
ﺍﻟﻨﻔﻮﺱ ﻭﺗﺘﺸﻮﻕ ﺇﻟﻴﻪ .ﻭﻛﻔﻰ ﺑﺎﳌﺮﺀ ﺣﺒﺎﹰ ﻟﻠﻌﻠﻢ ﻭﻃﻠﺒﻪ ﻗﻮﻝ ﺍﻟﻨﱯ » : ﻣﻦ
) (٢
ﻳﺮﺩ ﺍﷲ ﺑﻪ ﺧﲑﺍﹰ ﻳﻔﻘﻬﻪ ﰲ ﺍﻟﺪﻳﻦ« .
F21
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻵﺟﺮﻱ :ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻢ ﺧﲑﺍﹰ ﻓﻘﻘﻬﻢ ﰲ ﺍﻟﺪﻳﻦ،
) (٣
ﻭﻋﻠﻤﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ،ﻭﺻﺎﺭﻭﺍ ﺳﺮﺍﺟﺎﹰ ﻟﻠﻌﺒﺎﺩ ﻭﻣﻨﺎﺭﺍﹰ ﻟﻠﻌﺒﺎﺩ .
F2
ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ» :ﻓﻀﻞ ﺍﻟﻌﺎﱂ ﻋﻠﻰ
) (٤
ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻠﻲ ﻋﻠﻰ ﺃﺩﱏ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﰊ« .
F23
ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺟﻌﻞ ﺍﻟﻌﻠﻢ ﻣﻘﺎﺭﻧﺎﹰ ﻟﺪﺭﺟﺔ ﺍﻟﻨﺒﻮﺓ ،ﻭﻛﻴﻒ ﺣـﻂ ﺭﺗﺒـﺔ
ﺍﻟﻌﻤﻞ ﺍﺮﺩ ﻋﻦ ﺍﻟﻌﻠﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺎﺑﺪ ﻻ ﳜﻠﻮ ﻣﻦ ﻋﻠﻢ ﺑﺎﻟﻌﺒـﺎﺩﺓ ﺍﻟـﱵ
) (٥
ﻳﻮﺍﻇﺐ ﻋﻠﻴﻬﺎ ،ﻭﻟﻮﻻﻩ ﱂ ﺗﻜﻦ ﻋﺒﺎﺩﺓ .
F24
ﻭﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻳﻨﺒﺬ ﺍﳉﻬﻞ ،ﻭﳛﺚ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻳﺮﺗﺐ ﺍﻷﺟـﺮ
ﻭﺍﳌﺜﻮﺑﺔ ﻋﻠﻰ ﺫﻟﻚ.
) (١ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ.
) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
) (٣ﺃﺧﻼﻕ ﺍﻟﻌﻠﻤﺎﺀ ﺹ.٩٤
) (٤ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.
) (٥ﺍﻹﺣﻴﺎﺀ .١٧/١
١٠
) (١
ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ» :ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ« .
F25
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﳚﺐ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺩﻳﻨﻪ ،ﻗﻴﻞ ﻟﻪ:
ﻣﺜﻞ ﺃﻱ ﺷﻲﺀ؟ ﻗﺎﻝ :ﺍﻟﺬﻱ ﻻ ﻳﺴﻌﻪ ﺟﻬﻠﻪ ،ﺻﻼﺗﻪ ﻭﺻﻴﺎﻣﻪ ،ﻭﳓﻮ ﺫﻟﻚ.
ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ :ﺍﻋﻠﻢ ﺃﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀـﺔ،
ﻭﺃﻧﻪ ﺷﻔﺎﺀ ﻟﻠﻘﻠﻮﺏ ﺍﳌﺮﻳﻀﺔ ،ﻭﺃﻥ ﺃﻫﻢ ﻣﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻌﺮﻓﺔ ﺩﻳﻨـﻪ ،ﺍﻟـﺬﻱ
ﻣﻌﺮﻓﺘﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﺳﺒﺐ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺔ ،ﻭﺍﳉﻬﻞ ﺑﻪ ﻭﺇﺿﺎﻋﺘﻪ ﺳﺒﺐ ﻟﺪﺧﻮﻝ
) (٢
ﺍﻟﻨﺎﺭ ،ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻣﻨﻬﺎ .
F26
ﻭﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺩﺍﻋﻴﺎﹶً ﺇﱃ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﻃﺮﻳﻖ ﻟﻠﺠﻨﺔ ﻭﻣﻮﺻـﻞ
ﺇﱃ ﺃﺑﻮﺍﺎ.
ﻭﻗﺪ ﺩﻋﺎ ﺭﺳﻮﻝ ﺍﷲ ﳌﻦ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﻀﺮﺓ )ﻭﻫﻲ ﺎﺀ ﺍﻟﻮﺟـﻪ
ﻭﺟﻼﻟﻪ( ﻓﻌﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ» :ﻧﻀﺮ
ﺍﷲ ﺍﻣﺮﺀﺍﹰ ﲰﻊ ﻣﻨﺎ ﺣﺪﻳﺜﺎﹰ ﻓﺤﻔﻈﻪ ﺣﱴ ﻳﺒﻠﻐﻪ ﻏﲑﻩ ،ﻓﺮﺏ ﺣﺎﻣﻞ ﻓﻘـﻪ ﺇﱃ
) (٣
ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ ،ﻭﺭﺏ ﺣﺎﻣﻞ ﻓﻘﻪ ﻟﻴﺲ ﺑﻔﻘﻴﻪ« .
F27
ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﺳﺎﺭﺕ ﺍﻷﻣﺔ ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ ﰲ ﻗﺎﻓﻠﺔ ﺍﻟﻌﻠـﻢ
ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﻣﻌﺮﻓﺔ ﻗﺪﺭﻩ .ﻓﻬﺬﺍ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﳛـﺚ
ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻳﺒﲔ ﻓﻀﻠﻪ ﻭﻓﻀﻞ ﺃﻫﻠﻪ ﻓﻴﻘﻮﻝ :ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠـﻢ؛ ﻓـﺈﻥ
ﺗﻌﻠﻤﻪ ﷲ ﺧﺸﻴﺔ ،ﻭﻃﻠﺒﻪ ﻋﺒﺎﺩﺓ ،ﻭﻣﺪﺍﺭﺳـﺘﻪ ﺗﺴـﺒﻴﺢ ،ﻭﺍﻟﺒﺤـﺚ ﻋﻨـﻪ
ﺟـﻬﺎﺩ ،ﻭﺗﻌﻠـﻴﻤﻪ ﳌﻦ ﻻ ﻳﻌﻠﻤﻪ ﺻﺪﻗﺔ ،ﻭﺑﺬﻟﻪ ﻷﻫﻠﻪ ﻗﺮﺑﺔ ،ﻭﻫﻮ ﺍﻷﻧﻴﺲ
) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ.
) (٢ﺣﺎﺷﻴﺔ ﺛﻼﺛﺔ ﺍﻷﺻﻮﻝ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ﺹ.١٠
) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.
١١
) (١
ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺼﺎﺣﺐ ﰲ ﺍﳋﻠﻮﺓ .
F28
ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ :ﺍﺟﺘﻬﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﺍﻟﻨﻬﻞ ﻣﻦ ﻣﻌﻴﻨﻪ
ﻭﺍﻟﻌﻤﻞ ﺑﻪ ،ﰒ ﻋﻠﻴﻚ ﺑﺘﺒﻠﻴﻐﻪ ﻭﺇﻳﺼﺎﻟﻪ ﺇﱃ ﺍﻟﻨﺎﺱ ﺍﻣﺘﺜﺎﻻﹰ ﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ :
) (٢
»ﺑﻠﻐﻮﺍ ﻋﲏ ﻭﻟﻮ ﺁﻳﺔ« ؛ ﻓﺈﻧﻨﺎ ﰲ ﺯﻣﻦ ﺍﻧﺪﺭﺳﺖ ﻓﻴﻪ ﻣﻌﺎﱂ ﺍﳍﺪﻯ ،ﻭﻇﻞ
F29
ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺟﻬﻼﹰ ،ﻭﱂ ﻳﺒﻖ ﺇﻻ ﻧﺪﺭﺓ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ؛ ﺃﻋﻼﻡ ﺍﳍـﺪﻯ
ﻭﻣﺼﺎﺑﻴﺢ ﺍﻟﺪﺟﻰ.
ﻭﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﻀﺮﺏ ﻟﻪ ﺃﻛﺒﺎﺩ ﺍﻹﺑﻞ ،ﻭﺗﻄﻮﻯ ﻟـﻪ ﺍﻷﺭﺽ ،ﻭﺗـﺜﲎ
ﻷﺟﻠﻪ ﺍﻟﺮﻛﺐ :ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴـﻨﺔ
ﻭﺑﻔﻬﻢ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻮﺻﻞ ﺇﱃ ﺗﻘﻮﻯ ﺍﷲ ﻭﻣﺮﺍﻗﺒﺘـﻪ
ﻭﺧﺸﻴﺘﻪ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻣﻌﺮﻓﺔ ﺣـﺪﻭﺩﻩ ﻭﺃﺣﻜﺎﻣـﻪ،
ﻭﻳﻮﺻﻞ ﺇﱃ ﺍﳉﻨﺔ ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﻟﻨﺎﺭ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ :ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻓﻬﻮ ﺍﻟﻌﻠﻢ ﺍﳌﺰﻛﻲ
ﻟﻠﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ،ﺍﳌﺜﻤﺮ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ،ﻭﻫﻮ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻣﻦ
ﺣﺪﻳﺚ ﻭﺗﻔﺴﲑ ﻭﻓﻘﻪ ،ﻭﻣﺎ ﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﲝﺴﺐ ﺣﺎﻟﺔ
ﺍﻟﻮﻗﺖ ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ،ﻭﺗﻌﻴﲔ ﺫﻟـﻚ ﳜﺘﻠـﻒ ﺑـﺎﺧﺘﻼﻑ
) (٣
ﺍﻷﺣﻮﺍﻝ .
F30
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ :ﻭﺃﻛﻤﻞ ﺃﻧﻮﺍﻉ ﻃﻠﺐ
ﺍﻟﻌﻠﻢ ﺃﻥ ﺗﻜﻮﻥ ﳘﺔ ﺍﻟﻄﺎﻟﺐ ﻣﺼﺮﻭﻓﺔ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﺍﳌﻮﺭﻭﺙ ﻋﻦ ﺍﻟﻨﱯ
ﻭﻓﻬﻢ ﻣـﻘﺎﺻـﺪ ﺍﻟﺮﺳـﻮﻝ ﰲ ﺃﻣـﺮﻩ ﻭﻴﻪ ﻭﺳﺎﺋﺮ ﻛﻼﻣﻪ ،ﻭﺍﺗـﺒﺎﻉ
) (١ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ .٥٤/١
) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
) (٣ﺠﺔ ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﺹ.٤٤
١٢
ﺫﻟﻚ ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻟﻴﻌﺘﺼﻢ ﰲ ﻛﻞ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ﲝـﺪﻳﺚ
ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳉﻮﺍﻣﻊ.
ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ:
ﻣﺎ ﺍﻟﻌﻠﻢ ﺇﻻ ﻛﺘﺎﺏ ﺍﷲ ﻭﺍﻷﺛﺮ
ﻭﻣﺎ ﺳﻮﻯ ﺫﺍﻙ ﻻ ﻋﲔ ﻭﻻ ﺃﺛﺮ
ﺇﻻ ﻫﻮﻯ ﻭﺧﺼﻮﻣﺎﺕ ﻣﻠﻔﻘﺔ
) (١
ﻓﻼ ﻳﻐﺮﻧﻚ ﻣﻦ ﺃﺭﺑﺎﺎ ﻫﺪﺭ
F31
ﺃﺧﻲ:
ﺇﻥ ﺍﻟﻨﻴﺔ ﺍﻟﺼﺎﳊﺔ ﻭﺍﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻧﻔﺲ ﺗﻀﻲﺀ ،ﻭﳘﺔ ﺗﺘﻮﻗﺪ ،ﻭﺍﻋﻠﻢ ﺃﻥ
ﻣﻦ ﺟﺪ ﻭﺟﺪ ،ﻭﻟﻴﺲ ﻣﻦ ﺳﻬﺮ ﻛﻤﻦ ﺭﻗﺪ ،ﻭﺇﻥ ﺳﻠﻊ ﺍﳌﻌﺎﱄ ﻏﺎﻟﻴﺔ
ﺍﻟﺜﻤﻦ.
ﻓﺎﻟﻨﻔﻮﺱ ﺍﻟﺸﺮﻳﻔﺔ ﻻ ﺗﺮﺿﻰ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺇﻻ ﺑﺄﻋﻼﻫﺎ ﻭﺃﻓﻀﻠﻬﺎ
ﻭﺃﲪﺪﻫﺎ ﻋﺎﻗﺒﺔ .ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﺪﻧﻴﺌﺔ ﲢﻮﻡ ﺣﻮﻝ ﺍﻟﺪﻧﺎﺀﺍﺕ ،ﻭﺗﻘﻊ ﻋﻠﻴﻬﺎ ﻛﻤﺎ
ﻳﻘﻊ ﺍﻟﺬﺑﺎﺏ ﻋﻠﻰ ﺍﻷﻗﺬﺍﺭ؛ ﻓﺎﻟﻨﻔﻮﺱ ﺍﻟﻌﻠﻴﺔ ﻻ ﺗﺮﺿﻰ ﺑﺎﻟﻈﻠﻢ ،ﻭﻻ
ﺑﺎﻟﻔﻮﺍﺣﺶ ،ﻭﻻ ﺑﺎﻟﺴﺮﻗﺔ ،ﻭﻻ ﺑﺎﳋﻴﺎﻧﺔ؛ ﻷﺎ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ ،ﻭﺍﻟﻨﻔﻮﺱ
) (٢
ﺍﳊﻘﲑﺓ ﺑﺎﻟﻀﺪ ﻣﻦ ﺫﻟﻚ .
F32
ﻭﻗﺪ ﺃﻧﺰﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻨﺎﺯﳍﻢ ﻭﺃﺛﺮ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻋﻠـﻴﻬﻢ
ﻭﻋﻠﻰ ﻃﺒﺎﺋﻌﻬﻢ ﻭﺳﻠﻮﻛﻬﻢ ،ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﻣـﻦ ﺗﻌﻠـﻢ ﺍﻟﻘـﺮﺁﻥ
ﻋـﻈﻤﺖ ﻗﻴﻤﺘﻪ ،ﻭﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻔﻘﻪ ﻧﺒﻞ ﻣﻘﺪﺍﺭﻩ ،ﻭﻣﻦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻗﻮﻳﺖ
) (١ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ .١٠٣/٧
) (٢ﺍﻟﻔﻮﺍﺋﺪ ﺹ.٢٦٦
١٣
ﺣﺠﺘﻪ ،ﻭﻣﻦ ﺗﻌﻠﻢ ﺍﳊﺴﺎﺏ ﺟﺰﻝ ﺭﺃﻳﻪ ،ﻭﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﺭﻕ ﻃﺒﻌﻪ ،ﻭﻣﻦ
ﱂ ﻳﺼﻦ ﻧﻔﺴﻪ ﱂ ﻳﻨﻔﻌﻪ ﻋﻠﻤﻪ.
ﻭﺃﻭﻝ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﻭﺃﲰﺎﻫﺎ ﻣﱰﻟﺔ ﻭﺃﺷﺮﻓﻬﺎ ﻗﺪﺭﺍﹰ ﻭﺃﻧﺒﻠﻬﺎ ﻫﺪﻓﺎﹰ ﻛﺘـﺎﺏ
ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻵﻳﺎﺕ ﺍﶈﻜﻤﺎﺕ ﻭﺍﻟﺴﻮﺭ ﺍﳌﱰﻻﺕ .ﻓﻬﻮ ﺍﻟﻨﻮﺭ ﻭﻫﻮ
ﺍﻟﺸﻔﺎﺀ ﻭﻫﻮ ﺍﳊﻜﻤﺔ.
ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺇﺫﺍ ﺃﺭﺩﰎ ﺍﻟﻌﻠﻢ ﻓﺎﻧﺜﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻥ ﻓﻴﻪ ﻋﻠﻢ ﺍﻷﻭﻟﲔ
) (١
ﻭﺍﻵﺧﺮﻳﻦ .
F3
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﺆﻛﺪﺍﹰ ﻋﻠﻰ ﺫﻟﻚ ﻭﺣﺎﺛﺎﹰ ﻋﻠﻴﻪ :ﻭﺃﻣـﺎ
ﻃﻠﺐ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ ﻣﻘﺪﻡ ﻋﻠﻰ ﻛﺜﲑ ﳑﺎ ﺗﺴﻤﻴﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻤﺎﹰ ،ﻭﻫﻮ ﺇﻣﺎ
ﺑﺎﻃﻞ ﺃﻭ ﻗﻠﻴﻞ ﺍﻟﻨﻔﻊ .ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﻣﻘﺪﻡ ﰲ ﺍﻟﺘﻌﻠﻢ ﰲ ﺣﻖ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻌﻠﻢ
ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ،ﻓﺈﻥ ﺍﳌﺸﺮﻭﻉ ﰲ ﺣﻖ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﻫﺬﻩ
ﺍﻷﻭﻗﺎﺕ ﺃﻥ ﻳﺒﺪﺃ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻧﻪ ﺃﺻﻞ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ،ﲞﻼﻑ ﻣﺎ ﻳﻔﻌﻠـﻪ
ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺍﻷﻋﺎﺟﻢ ﻭﻏﲑﻫﻢ ،ﺣﻴﺚ ﻳﺸﺘﻐﻞ ﺃﺣﺪﻫﻢ ﺑﺸـﻲﺀ
ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﻌﻠﻢ ،ﻣﻦ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﳉﺪﺍﻝ ،ﻭﺍﳋﻼﻑ ﺃﻭ ﺍﻟﻔـﺮﻭﻉ ﺍﻟﻨـﺎﺩﺭﺓ
ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ،ﺃﻭ ﻏﺮﺍﺋﺐ ﺍﳊﺪﻳﺚ ﺍﻟﱵ ﻻ ﺗﺜﺒﺖ ﻭﻻ ﻳﻨﺘﻔـﻊ
ﺎ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﺍﻟﱵ ﻻ ﺗﻘﻮﻡ ﺎ ﺣﺠﺔ ،ﻭﻳﺘﺮﻙ ﺣﻔﻆ ﺍﻟﻘـﺮﺁﻥ
) (٢
ﺍﻟﺬﻱ ﻫﻮ ﺃﻫﻢ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ .
F34
ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ :ﲰﻌﺖ ﺟـﺪﻱ ﻳﻘـﻮﻝ :ﺍﺳـﺘﺄﺫﻧﺖ ﺃﰊ ﰲ
ﺍﳋـﺮﻭﺝ ﺇﱃ ﻗﺘﻴﺒﺔ ،ﻓﻘﺎﻝ :ﺍﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺃﻭﻻﹰ ﺣﱴ ﺁﺫﻥ ﻟﻚ ،ﻓﺎﺳﺘﻈﻬﺮﺕ
) (١ﺍﻹﺣﻴﺎﺀ .٣٢٣/١
) (٢ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ .٢٣٥/٢
١٤
ﺍﻟﻘﺮﺁﻥ ،ﻓﻘﺎﻝ ﱄ :ﺍﻣﻜﺚ ﺣﱴ ﺗﺼﻠﻲ ﺍﳋﺘﻤﺔ ،ﻓﻔﻌﻠﺖ ،ﻓﻠﻤﺎ ﻋﻴﺪﻧﺎ ﺃﺫﻥ ﱄ
) (١
ﻓﺨﺮﺟﺖ ﺇﱃ ﻣﺮﻭ .
F35
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺩﺭﺟﺎﺕ ﻭﻣﻨﺎﻗﻞ ﻭﺭﺗـﺐ ﻻ
ﻳﻨﺒﻐﻲ ﺗﻌﺪﻳﻬﺎ ،ﻭﻣﻦ ﺗﻌﺪﺍﻫﺎ ﲨﻠﺔ ﻓﻘﺪ ﺗﻌﺪﻯ ﺳﺒﻴﻞ ﺍﻟﺴﻠﻒ ﺭﲪﻬـﻢ ﺍﷲ،
ﻭﻣﻦ ﺗﻌﺪﻯ ﺳﺒﻴﻠﻬﻢ ﻋﺎﻣﺪﺍﹰ ﺿﻞ ،ﻭﻣﻦ ﺗﻌﺪﺍﻩ ﳎﺘﻬﺪﺍﹰ ﺯﻝ.
ﻓﺄﻭﻝ ﺍﻟﻌﻠﻢ ﺣﻔﻆ ﻛﺘﺎﺏ ﺍﷲ ﺟﻞ ﻭﻋﺰ ﻭﺗﻔﻬﻤﻪ ،ﻭﻛﻞ ﻣﺎ ﻳﻌﲔ ﻋﻠﻰ
ﻓﻬﻤﻪ ﻓﻮﺍﺟﺐ ﻃﻠﺒﻪ ﻣﻌﻪ ،ﻭﻻ ﺃﻗﻮﻝ :ﺇﻥ ﺣﻔﻈﻪ ﻛﻠﻪ ﻓﺮﺽ ،ﻭﻟﻜﻦ ﺃﻗـﻮﻝ:
ﺇﻥ ﺫﻟﻚ ﻭﺍﺟﺐ ﻻﺯﻡ ﻋﻠﻰ ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﺎﹰ ﻟـﻴﺲ ﻣـﻦ ﺑـﺎﺏ
) (٢
ﺍﻟﻔﺮﺽ . F36
ﻭﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻣﺆﻛﺪﺍﹰ ﻋﻠﻰ ﺫﻟﻚ :ﻳﻨﺒﻐﻲ ﻟﻠﻄﺎﻟﺐ ﺃﻥ ﻳﺒـﺪﺃ
ﲝﻔﻆ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﺇﺫ ﻛﺎﻥ ﺃﺟـﻞ ﺍﻟﻌﻠـﻮﻡ ﻭﺃﻭﻻﻫـﺎ ﺑﺎﻟﺴـﺒﻖ
) (٤ ) (٣
ﻭﺍﻟﺘﻘﺪﱘ .
F38 F37
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ:
ﻭﺃﻭﻝ ﻣﺎ ﻳﺒﺘﺪﺉ ﺑﻪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ؛ ﻓﻬﻮ ﺃﻫﻢ ﺍﻟﻌﻠـﻮﻡ ،ﻭﻛـﺎﻥ
ﺍﻟﺴﻠﻒ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﺇﻻ ﳌﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ،ﻭﺇﺫﺍ ﺣﻔﻆ
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٧٢٢/٢
) (٢ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ﺹ.٥٢٦
) (٣ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ .١٠٦/١
) (٤ﻭﻗﺪ ﺫﻛﺮ ﻭﺍﻟﺪﻱ ـ ﺣﻔﻈﻪ ﺍﷲ ﻭﺃﺟﺰﻝ ﻣﺜﻮﺑﺘﻪ ـ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺃﺭﺍﺩ ﰲ ﺃﻭﻝ ﻋﻤﺮﻩ ﻣﺴﺎﻋﺪﺓ
ﺟﺪﻱ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﺷﺘﺮﻁ
ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻢ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺃﻭﻻﹰ ،ﻗﺎﻝ ﻭﺍﻟﺪﻱ :ﻓﺄﲤﻤﺖ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻣﻼﹰ ﰲ ﺳﺘﺔ ﺃﺷﻬﺮ
ﻭﺑﺪﺃﺕ ﰲ ﻣﺴﺎﻋﺪﺗﻪ ﰲ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻤﻮﻉ ﺍﻟﻌﻈﻴﻢ.
١٥
ﻓﻠﻴﺤﺬﺭ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﻋﻨﻪ ﺑﺎﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﻏﲑﳘﺎ ﺍﺷـﺘﻐﺎﻻﹰ ﻳـﺆﺩﻱ ﺇﱃ
) (١
ﻧﺴﻴﺎﻥ ﺷﻲﺀ ﻣﻨﻪ ﺃﻭ ﺗﻌﺮﻳﻀﻪ ﻟﻠﻨﺴﻴﺎﻥ .
F39
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺪﺃ ﰲ ﺩﺭﻭﺳﻪ ﻭﺣﻔﻈﻪ ﻭﻣﺬﺍﻛﺮﺗﻪ ﺑﺎﻷﻫﻢ ﻓﺎﻷﻫﻢ ،ﻓﺄﻭﻝ
ﻣﺎ ﻳﺒﺘﺪﺉ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،ﻭﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﺇﻻ
) (٢
ﳌﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ .
F40
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻋﻴﻨﺎﹰ
ﻛﻌﻠﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ،ﻭﻣﺎ ﻰ ﺍﷲ ﻋﻨﻪ ،ﻓﻬﻮ ﻣﻘﺪﻡ ﻋﻠﻰ ﺣﻔﻆ ﻣﺎ ﻻ ﳚـﺐ
ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻷﻭﻝ ﻭﺍﺟﺐ ﻭﻃﻠـﺐ ﺍﻟﺜـﺎﱐ ﻣﺴـﺘﺤﺐ،
) (٣
ﻭﺍﻟﻮﺍﺟﺐ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﳌﺴﺘﺤﺐ .
F41
ﻭﺍﻟﻌﻠﻢ ﺑﺎﺏ ﻣﻦ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ؛ ﺑﻪ ﻳﻨﺪﻓﻊ ﺍﳉﻬﻞ ،ﻭﺗﺮﺗﻔﻊ ﺭﺍﻳـﺔ
ﺍﻟﻌﻠﻢ ،ﻭﻳﻌﺒﺪ ﺍﷲ ﲟﺎ ﺷﺮﻉ ،ﻭﳛﻜﻢ ﲟﺎ ﻗﻀﻰ.
) (٤
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺰﻫﺮﻱ :ﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﺸﻲﺀ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﻠﻢ .
F42
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ :ﻣﺎ ﺃﻋﻠﻢ ﺷﻴﺌﺎﹰ ﺃﻓﻀﻞ ﻣﻦ ﻃﻠـﺐ ﺍﳊـﺪﻳﺚ ﺇﺫﺍ
ﺃﺭﻳﺪ ﺑﻪ ﻭﺟﻪ ﺍﷲ.
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ :ﻻ ﺃﻋﻠﻢ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﻠﻢ.
ﻭﺃﻋﻈﻢ ﺎ ﻣﻦ ﻣﱰﻟﺔ ﺗﺪﺍﱐ ﺭﺗﺒﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺗﺴﲑ ﻋﻠﻰ ﺠﻬﺎ ﻭﺗﻘﺘﻔﻲ ﺃﺛﺮﻫﺎ.
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ :ﻛﻨﺖ ﺟﺎﻟﺴﺎﹰ ﺑﲔ ﻳﺪﻱ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ
ﺃﻗﺮﺃ ﻋﻠﻴﻪ ﻭﺃﻛﺘﺐ ،ﻓﺄﺫﻥ ﺍﳌﺆﺫﻥ ﻭﺃﻣﺎﻣﻲ ﻛﺘﺐ ﻣﻨﺸﻮﺭﺓ ﻓﺒﺎﺩﺭﺕ ﻷﲨﻌﻬﺎ
) (١ﻣﻘﺪﻣﺔ ﺍﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ .٣٨/١
) (٢ﺍﻤﻮﻉ .٣٨/١
) (٣ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .٥٤/١٠
) (٤ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ .٣٥٩/٩
١٦
ﻓﻘﺎﻝ ﱄ :ﻋﻠﻰ ﺭﺳﻠﻚ ﻓﻠﻴﺲ ﻣﺎ ﺗﻘﺪﻡ ﻋﻠﻴﻪ )ﻣﻦ ﺍﻟﺘﺒﻜﲑ ﻟﻠﺼـﻼﺓ(
) (١
ﺑﺄﻓﻀﻞ ﳑﺎ ﺃﻧﺖ ﻓﻴﻪ ،ﺇﺫﺍ ﺻﺤﺖ ﻓﻴﻪ ﺍﻟﻨﻴﺔ .
F43
ﻭﻗﺪ ﺃﺧﱪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺧﲑ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﻌﺒـﺎﺩﺓ؛
ﻓﻌﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ» :ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﺃﺣﺐ ﺇﱄ
) (٢
ﻣﻦ ﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺧﲑ ﺩﻳﻨﻜﻢ ﺍﻟﻮﺭﻉ« .
F4
ﻭﻗﺪ ﻋﺪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﻧﻮﺍﻗﺾ ﺍﻹﺳﻼﻡ:
ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﻻ ﻳﺘﻌﻠﻤﻪ ﻭﻻ ﻳﻌﻤﻞ ﺑﻪ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﻦ
ﺃﹶﻇﹾﻠﹶﻢ ﻣﻤﻦ ﺫﹸﻛﱢﺮ ﺑﹺﺂﻳﺎﺕ ﺭﺑﻪ ﺛﹸﻢ ﺃﹶﻋﺮﺽ ﻋﻨﻬـﺎ ﺇﹺﻧـﺎ ﻣـﻦ ﺍﻟﹾﻤﺠـﺮﹺﻣﲔ
) (٣
ﻣﻨﺘﻘﻤﻮﻥﹶ.
F45
ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ :ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺇﺫﺍ ﺟﻠﺴﻮﺍ ﳎﻠﺴـﺎﹰ ﻛـﺎﻥ
) (٤
ﺣﺪﻳﺜﻬﻢ ﺍﻟﻔﻘﻪ ﺇﻻ ﺃﻥ ﻳﻘﺮﺃ ﺭﺟﻞ ﺳﻮﺭﺓ ﺃﻭ ﻳﺄﻣﺮﻭﺍ ﺭﺟﻼﹰ ﺃﻥ ﻳﻘﺮﺃ ﺳﻮﺭﺓ .
F46
ﻭﺍﻧﻈﺮ ﺇﱃ ﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﺣﺎﺟﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ
ﻫﺪﻯ ﻭﺑﺼﲑﺓ ﻓﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻷﻥ ﺃﺗﻌﻠﻢ ﻣﺴﺄﻟﺔ ﺃﺣﺐ
) (٥
ﺇﱄ ﻣﻦ ﻗﻴﺎﻡ ﻟﻴﻠﺔ .
F47
ﻭﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ :ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺃﻓﻀﻞ ﻣـﻦ
ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻄﻮﻉ ﻷﺟﻞ ﺩﺭﻭﺱ ﺍﻟﺴﻨﻦ ﻭﲬﻮﳍﺎ ،ﻭﻇﻬﻮﺭ ﺍﻟﺒﺪﻉ ﻭﺍﺳﺘﻌﻼﺀ
) (٦
ﺃﻫﻠﻬﺎ .
F48
) (١ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﺹ.٢
) (٢ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ.
) (٣ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ،ﺍﻵﻳﺔ.٢٢ :
) (٤ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ.
) (٥ﺍﻹﺣﻴﺎﺀ .٢٠/١
) (٦ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺹ.٨٦
١٧
ﻫﺬﺍ ﰲ ﺯﻣﺎﻧﻪ ،ﻓﻜﻴﻒ ﺑﺰﻣﺎﻧﻨﺎ ﺍﻟﺬﻱ ﺭﻓﻊ ﺍﳉﻬﻞ ﻓﻴﻪ ﺭﺍﻳﺘﻪ ،ﻭﺃﻃﻠـﺖ
ﻋﻠﻴﻨﺎ ﺍﻟﺒﺪﻉ ﺑﺄﻋﻨﺎﻗﻬﺎ ،ﻭﺃﺻﺒﺢ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﺪﺭ ﻣﻦ ﺍﻟﻜﱪﻳﺖ ﺍﻷﲪﺮ؟ ﻓﻬﺬﺍ ﺯﻣﻦ
ﺍﻟﺘﺸﻤﲑ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻧﺜﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻧﺸﺮﻩ ﰲ ﺍﻵﻓﺎﻕ ،ﻟﺘﺤﻴـﺎ ﺍﻷﻣـﺔ،
ﻭﺐ ﻣﻦ ﻏﻔﻠﺘﻬﺎ ،ﻭﺗﺴﺘﻌﻴﺪ ﳎﺪﻫﺎ ﻭﺭﻓﻌﺘﻬﺎ.
ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ :ﻭﻓﻀﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻧﻔـﻊ ﺍﻟﻌﻠـﻢ
) (١
ﻳﺘﻌﺪﻯ ﺇﱃ ﻛﺎﻓﺔ ﺍﳋﻠﻖ ،ﻭﻓﻴﻪ ﺇﺣﻴﺎﺀ ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺗﻠﻮ ﺍﻟﻨﺒﻮﺓ .
F49
ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻓﻀﻞ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻟﻨﻔﻌﻪ ﺍﳌﺘﻌﺪﻱ ﻭﺧﲑﻩ ﺍﻟﻔﺎﺋﺾ
ﻟﻠﻌﺎﻣﺔ ﻭﺍﻷﻣﺔ.
ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺇﺻﻼﺡ ﺳﺮﻳﺮﺗﻪ ﺃﻥ
ﻳﺜﲏ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻴﻪ ،ﺇﺫ ﻻ ﻭﺻﻮﻝ ﻟﻠﻤﺮﺀ ﺇﱃ ﺻﻔﺎﺀ ﺷﻲﺀ ﻣﻦ
ﺃﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺑﺼﻔﺎﺀ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ،ﻭﺣﻜﻢ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻻ ﻳﻘﺼﺮ ﰲ ﺳـﻠﻮﻙ
ﺣﺎﻟﺔ ﺗﻮﺟﺐ ﻟﻪ ﺑﺴﻂ ﺍﳌﻼﺋﻜﺔ ﺃﺟﻨﺤﺘﻬﺎ ﺭﺿﺎﹰ ﺑﺼﻨﻴﻌﻪ ﺫﻟﻚ.
ﻭﻻ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺄﻣﻼﹰ ﰲ ﺳﻌﻴﻪ ﺍﻟﺪﻧﻮ ﻣﻦ ﺍﻟﺴﻼﻃﲔ ،ﺃﻭ ﻧـﻮﺍﻝ
) (٢
ﺍﻟﺪﻧﻴﺎ ﺑﻪ ،ﻓﻤﺎ ﺃﻗﺒﺢ ﺑﺎﻟﻌﺎﱂ ﺍﻟﺘﺬﻟﻞ ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ! .
F50
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﳌﺎ ﻗﺪﻡ ﺃﺑﻮ ﺯﺭﻋﺔ ﻧـﺰﻝ ﻋﻨـﺪ ﺃﰊ،
ﻓﻜﺎﻥ ﻛﺜﲑ ﺍﳌﺬﺍﻛﺮﺓ ﻟﻪ ،ﻓﺴﻤﻌﺖ ﺃﰊ ﻳﻮﻣﺎﹰ ﻳﻘﻮﻝ :ﻣﺎ ﺻﻠﻴﺖ ﺍﻟﻴـﻮﻡ ﻏـﲑ
) (٣
ﺍﻟﻔﺮﻳﻀﺔ ،ﺍﺳﺘﺄﺛﺮﺕ ﲟﺬﺍﻛﺮﺓ ﺃﰊ ﺯﺭﻋﺔ ﻋﻠﻰ ﻧﻮﺍﻓﻠﻲ .
F51
ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺎﻧﺊ :ﻗﻠﺖ ﻟﻺﻣﺎﻡ ﺃﲪﺪ :ﺃﻳﻬﻤـﺎ ﺃﺣـﺐ ﺇﻟﻴﻚ :ﺃﺟﻠﺲ
) (١ﺷﺮﺡ ﺍﻟﺴﻨﺔ .٢٧٨/١
) (٢ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﺹ.٣٣
) (٣ﺍﻟﺴﲑ .٢٢٨/١١
١٨
ﺑﺎﻟﻠﻴﻞ ﺃﻧﺴﺦ ﺃﻡ ﺃﺻﻠﻲ ﺗﻄﻮﻋﺎﹰ؟ .ﻓﻘﺎﻝ ﱄ :ﺇﻥ ﻛﻨﺖ ﺗﻨﺴﺦ ﻓﺄﻧﺖ ﺗﺘﻌﻠﻢ ﺑـﻪ
ﺃﻣﺮ ﺩﻳﻨﻚ ،ﳍﻮ ﺃﺣﺐ ﺇﱄﱠ.
ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ :ﺑﺎﺏ ﻣﻦ ﺍﻟﻌﻠﻢ ﻳﺘﻌﻠﻤﻪ ﺍﻟﺮﺟﻞ ﺧﲑ ﻟﻪ
ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ.
ﻻﻥ ﺫﻟﻚ ﺳﺒﺐ ﳒﺎﺗﻪ ﻭﻓﻼﺣﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺒﺎﺏ
ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻣﻨﻪ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻫﻮ ﺍﳉﻬﻞ ،ﻓﻬﻮ ﻳﺪﺧﻞ ﻣﻨـﻪ
ﻋﻠﻰ ﺍﳉﻬﺎﻝ ﺑﺄﻣﺎﻥ ،ﻭﺃﻣﺎ ﺍﻟﻌﺎﱂ ﻓﻼ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺇﻻ ﻣﺴﺎﺭﻗﺔ ،ﻭﻗـﺪ ﻟـﺒﺲ
ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﳌﺘﻌﺒﺪﻳﻦ ﺑﻘﻠﺔ ﻋﻠﻤﻬﻢ ،ﻷﻥ ﲨﻬﻮﺭﻫﻢ ﻳﺸﺘﻐﻞ ﺑﺎﻟﺘﻌﺒﺪ
) (١
ﻭﱂ ﳛﻜﻢ ﺍﻟﻌﻠﻢ .
F52
ﻭﺃﻛﺪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺃﻧﻪ ﻣﻦ ﺍﳉﻬﺎﺩ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ
ﺣﻴﺚ ﻗﺎﻝ :ﻣﻦ ﺭﺃﻯ ﺃﻥ ﺍﻟﻐﺪﻭ ﺇﱃ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻴﺲ ﲜﻬﺎﺩ ﻓﻘﺪ ﻧﻘـﺺ ﰲ
ﺭﺃﻳﻪ ﻭﻋﻘﻠﻪ.
ﻭﻗﺎﻝ ﺣﺎﺛﺎﹰ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﰲ ﻣﻨﺎﺯﻝ ﺍﳋﲑ :ﻛﻦ ﻋﺎﳌﺎﹰ ،ﺃﻭ ﻣﺘﻌﻠﻤـﺎﹰ ،ﺃﻭ
) (٢
ﻣﺴﺘﻤﻌﺎﹰ ،ﻭﻻ ﺗﻜﻦ ﺍﻟﺮﺍﺑﻊ ﻓﺘﻬﻠﻚ .
F53
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﺗﺬﺍﻛﺮ ﺍﻟﻌﻠﻢ ﺑﻌﺾ ﻟﻴﻠﺔ ﺃﺣﺐ ﺇﱄ
) (٣
ﻣﻦ ﺇﺣﻴﺎﺋﻬﺎ .
F54
ﻭﻗﺎﻝ ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺨﲑ :ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﺧـﲑ ﻣـﻦ ﻓﻀـﻞ
) (٤
ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺧﲑ ﺩﻳﻨﻜﻢ ﺍﻟﻮﺭﻉ .
F5
) (١ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﺹ١٤٩
) (٢ﺍﻹﺣﻴﺎﺀ .٢٠/١
) (٣ﻭﺭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ.
) (٤ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ .٤١/٢
١٩
ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ :ﻣﺎ ﻋﺒﺪ ﺍﷲ ﲟﺜﻞ ﺍﻟﻔﻘﻪ.
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ :ﻻ ﺃﻋﻠﻢ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ـ
) (١
ﺃﻭ ﺍﳊﺪﻳﺚ ـ ﳌﻦ ﺣﺴﻨﺖ ﻧﻴﺘﻪ .
F56
) (٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ .
F57
ﻭﻗﺎﻝ ﻣﻬﻨﺎ :ﻗﻠﺖ ﻷﲪﺪ :ﺣﺪﺛﻨﺎ ﻣﺎ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ؟ ﻗـﺎﻝ :ﻃﻠـﺐ
) (٣
ﺍﻟﻌﻠﻢ .
F58
ﻭﻗﺪ ﺳﺌﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ ﺗﻜﺮﺍﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻔﻘﻪ ﺃﻳﻬﻤـﺎ
ﺃﻓﻀﻞ ﻭﺃﻛﺜﺮ ﺃﺟﺮﺍﹰ.
ﻓﺄﺟﺎﺏ :ﺍﳊﻤﺪ ﷲ ،ﺧﲑ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ﺍﷲ ،ﻻ ﻳﻘﺎﺱ ﺑﻪ ﻛﻼﻡ ﺍﳋﻠﻖ؛
ﻓﺈﻥ ﻓﻀﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﻼﻡ ﻛﻔﻀﻞ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ .ﻭﺃﻣﺎ ﺍﻷﻓﻀﻞ
ﰲ ﺣﻖ ﺍﻟﺸﺨﺺ ،ﻓﻬﻮ ﲝﺴﺐ ﺣﺎﺟﺘﻪ ﻭﻣﻨﻔﻌﺘﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﳛﻔﻆ ﺍﻟﻘـﺮﺁﻥ
ﻭﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﺗﻌﻠﻢ ﻏﲑﻩ ،ﻓﺘﻌﻠﻤﻪ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻓﻀﻞ ﻣﻦ ﺗﻜﺮﺍﺭ ﺍﻟـﺘﻼﻭﺓ
ﺍﻟﱵ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻜﺮﺍﺭﻫﺎ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺣﻔﻆ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﻜﻔﻴـﻪ
ﻭﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﻋﻠﻢ ﺁﺧﺮ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺑﻌﻀـﻪ،
ﻭﻫﻮ ﻻ ﻳﻔﻬﻢ ﻣﻌﺎﻧﻴﻪ ﻓﺘﻌﻠﻤﻪ ﳌﺎ ﻳﻔﻬﻤﻪ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺃﻓﻀﻞ ﻣﻦ ﺗﻼﻭﺓ ﻣﺎ
ﻻ ﻳﻔﻬﻢ ﻣﻌﺎﻧﻴﻪ .ﻭﺃﻣﺎ ﻣﻦ ﺗﻌﺒﺪ ﺑﺘﻼﻭﺓ ﺍﻟﻔﻘﻪ ﻓﺘﻌﺒﺪﻩ ﺑﺘﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻓﻀـﻞ،
ﻭﺗﺪﺑﺮﻩ ﳌﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺃﻓﻀﻞ ﻣﻦ ﺗﺪﺑﺮﻩ ﻟﻜﻼﻡ ﻻ ﳛﺘـﺎﺝ ﺇﱃ ﺗـﺪﺑﺮﻩ ،ﻭﺍﷲ
) (٤
ﺃﻋﻠﻢ . F59
) (١ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ.
) (٢ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺹ.٩٧
) (٣ﺍﻵﺩﺏ ﺍﻟﺸﺮﻋﻴﺔ .٣٧/٢
) (٤ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .٥٥/٢٣
٢٠
ﻭﻫﻜﺬﺍ ﺍﻋﺘﲎ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ ،ﺑﻞ ﺟﻌﻞ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀـﺔ
ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ،ﺣﱴ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺍﺗﻔﻘﻮﺍ
ﻋﻠﻰ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻓﻀﻞ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻨﻮﺍﻓﻞ ﺍﻟﺼﻮﻡ
) (١
ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻧﻮﺍﻓﻞ ﻋﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻥ .
F60
ﻭﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﳊﺮﻣﺎﻥ ﻭﺍﻟﺸﻘﺎﺀ ﻫﻮ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠـﻢ
ﻭﳎﺎﻟﺴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻬﻢ ،ﻓﻬﺬﺍ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻳﻘﻮﻝ :ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ
ﺍﻟﱵ ﳛﺮﻡ ﺎ ﺍﻟﻌﺒﺪ ﻣﻦ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻟﺬﺓ ﺍﻟﻨﻌـﻴﻢ ﰲ ﺍﻟـﺪﺍﺭﻳﻦ،
ﻭﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻋﺪﻭﻩ ﻣﻨﻬﺎ ،ﳘﺎ ﺍﻟﻐﻔﻠﺔ ﺍﳌﻀﺎﺩﺓ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻜﺴﻞ ﺍﳌﻀﺎﺩ ﻟﻠﻌﺰﳝﺔ
ﻭﺍﻹﺭﺍﺩﺓ ،ﻫﺬﺍﻥ ﳘﺎ ﺃﺻﻞ ﺑﻼﺀ ﺍﻟﻌﺒﺪ ﻭﺣﺮﻣﺎﻧﻪ ،ﺃﻣﺎ ﺍﻟﻐﻔﻠﺔ ﻓﻤﻀﺎﺩﺓ ﻟﻠﻌﻠﻢ،
) (٢
ﻭﻗﺪ ﺫﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ ﻓﻘﺎﻝ :ﻭﻻﹶ ﺗﻜﹸﻦ ﻣـﻦ ﺍﻟﹾﻐـﺎﻓﻠﲔ،
F61
) (٣
ﻭﻗﺎﻝ :ﻭﻻﹶ ﺗﻄﻊ ﻣﻦ ﺃﹶﻏﹾﻔﹶﻠﹾﻨﺎ ﻗﹶﻠﹾﺒﻪ ﻋﻦ ﺫﻛﹾﺮﹺﻧﺎ.
F62
ﻓﻤﻦ ﻋﻠﺖ ﳘﺘﻪ ﻭﺧﺸﻌﺖ ﻧﻔﺴﻪ ﺍﺗﺼﻒ ﺑﻜﻞ ﲨﻴﻞ ،ﻭﻣﻦ ﺩﻧﺖ ﳘﺘﻪ
) (٤
ﻭﻃﻐﺖ ﻧﻔﺴﻪ ﺍﺗﺼﻒ ﺑﻜﻞ ﺧﻠﻖ ﺭﺫﻳﻞ .
F63
ﻭﰲ ﺍﳉﻬﻞ ﻗﺒﻞ ﺍﳌﻮﺕ ﻣﻮﺕ ﻷﻫﻠﻪ
ﻭﺃﺟﺴﺎﻣﻬـﻢ ﻗﺒﻞ ﺍﻟﻘـﺒﻮﺭ ﻗﺒـﻮﺭ
ﻭﺃﺭﻭﺍﺣﻬﻢ ﰲ ﻭﺣﺸﺔ ﻣﻦ ﺟﺴﻮﻣﻬﻢ
) (٥
ﻭﻟﻴﺲ ﳍﻢ ﺣﱴ ﺍﻟﻨﺸﻮﺭ ﻧﺸﻮﺭ
F64
) (١ﺍﻤﻮﻉ .٢١/١
) (٢ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ.٢٠٥ :
) (٣ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﺍﻵﻳﺔ.٢٨ :
) (٤ﺍﻟﻔﻮﺍﺋﺪ ﺹ .٢١١
) (٥ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ .٤٨/١
٢١
ﺃﺧﻲ ﺍﳌﺴﻠﻢ:
ﻻﺷﻚ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳉﻬﻞ ﻭﻋﺪﻡ ﺍﳌﻌﺮﻓﺔ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ:
) (١
ﻭﺍﷲُ ﺃﹶﺧﺮﺟﻜﹸﻢ ﻣﻦ ﺑﻄﹸﻮﻥ ﺃﹸﻣﻬﺎﺗﻜﹸﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺷﻴﺌﹰﺎ.
F65
ﻭﺍﻛﺘﺴﺎﺏ ﺍﻟﻌﻠﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﳛﺼﻞ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ ،ﻭﻻ ﳝﻜﻦ
ﺃﻥ ﻳﺼﺒﺢ ﺍﻹﻧﺴﺎﻥ ﻋﺎﳌﺎﹰ ﺑﲔ ﻟﻴﻠﺔ ﻭﺃﺧﺮﻯ ،ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﺴـﻌﻲ ﻭﺍﻟﺼـﱪ
ﻭﲢﻤﻞ ﺍﻷﺳﻔﺎﺭ ،ﻭﺛﲏ ﺍﻟﺮﻛﺐ ﰲ ﺣﻠﻖ ﺍﻟﻌﻠﻢ ،ﻭﻣﺪﺍﻭﻣﺔ ﺍﳊﻔﻆ ﻭﺍﻟﺘﻜﺮﺍﺭ،
ﻭﻷﻥ ﰲ ﺫﻟﻚ ﺟﻬﺪﺍﹰ ﻭﳎﺎﻫﺪﺓ ﻭﺻﱪﺍﹰ ﻭﻣﺼﺎﺑﺮﺓ ﻗﻞ ﻣﻦ ﻳﺮﺩ ﻣﺎﺀﻩ ﻭﻳﺼـﱪ
ﻋﻠﻰ ﻃﻮﻝ ﺃﻳﺎﻣﻪ .ﻭﳍﺬﺍ ﻗﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻛﺜﺮ ﺍﳉﻬﺎﻝ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻮﺗﻰ ﲜﻬﻠـﻬﻢ
ﻭﻋﺪﻡ ﻋﻠﻤﻬﻢ.
ﺃﺭﺍﺩ ﺑﺸﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳌﻘﱪﺓ ﻓﻘﺎﻝ :ﺍﳌﻮﺗﻰ ﺩﺍﺧﻞ ﺍﻟﺴﻮﺭ
) (٢
ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﺧﺎﺭﺝ ﺍﻟﺴﻮﺭ .
F6
ﻭﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻧﺘﻴﺠﺔ ﻟﻠﺠﻬﻞ ﻭﻫﺠﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ،ﻭﻟﺬﺍ
ﺗﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺘﻠﺒﻴﺴﻪ ﻭﺗﺪﻟﻴﺴﻪ؛ ﻓﺎﻧﺘﺸﺮﺕ ﺍﻟﺒﺪﻉ ،ﻭﻫﺠﺮ ﺍﻟﻌﻤﻞ،
ﻭﻓﱳ ﺍﻟﻨﺎﺱ ﺑﻌﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﺇﻥ ﺍﻟﺘﺰﻭﺩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﺳﺒﺐ ﺭﺋﻴﺴﻲ ﰲ ﺩﻓـﻊ
ﻣﻜﺎﺋﺪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﻌﺒﺪ ﻋﻠﻤﺎﹰ ﻧﺎﻓﻌﺎﹰ ـ ﻣﺎ ﻳﻮﺭﺙ ﺧﺸـﻴﺔ ﺍﷲ
ﻭﺗﻘﻮﺍﻩ ـ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺳﻼﻣﺔ ﻣﻦ ﻧﺰﻏﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻜﺎﻳﺪﻩ ،ﻓﺄﻧﺖ ﺗﺮﻯ
ﻣﺜﻼﹰ ﺃﻥ ﺃﺩﱏ ﻋﻘﺒﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﺷﻐﻞ ﺍﻟﻌﺒـﺪ ﺑﺎﻷﻋﻤـﺎﻝ ﺍﳌﺮﺟﻮﺣـﺔ
ﻭﺍﳌﻔﻀﻮﻟﺔ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺮﺍﺟﺤﺔ ﻭﺍﻟﻔـﺎﺿﻠﺔ .ﻭﻋـﻼﺝ ﺫﻟﻚ ﺑﺎﻟﻔﻘﻪ ﰲ
) (١ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ،ﺍﻵﻳﺔ.٧٨ :
) (٢ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ .٣٣٢/٢
٢٢
ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻟﻌﻠﻢ ﲟﺮﺍﺗﺐ ﺍﻟﻄﺎﻋﺎﺕ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﻌﺮﻓـﺔ ﻣﻘﺎﺩﻳﺮﻫـﺎ،
ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻣﻔﻀﻮﳍﺎ ﻭﻓﺎﺿﻠﻬﺎ ،ﻓﺈﻥ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﺳﻴﺪﺍﹰ ﻭﻣﺴﻮﺩﺍﹰ ،ﻭﺭﺋﻴﺴﺎﹰ
) (١
ﻭﻣﺮﺀﻭﺳﺎﹰ .
F67
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ :ﺗﺮﻙ ﺍﻟﻌﻠﻢ ﻏﻔﻠﺔ ،ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﺟﻬﺎﻟﺔ؛ ﻓـﻼ ﻳﻨﺒﻐـﻲ
ﻟﻠﻌﺎﻗﻞ ﺃﻥ ﻳﻐﻔﻞ ﻋﻦ ﺗﻠﻤﺢ ﺍﻟﻌﻮﺍﻗﺐ ،ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻜﺎﺳﻞ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ
ﻭﺇﻳﺜﺎﺭ ﻋﺎﺟﻞ ﺍﻟﺮﺍﺣﺔ ﻳﻮﺟﺐ ﺣﺴﺮﺍﺕ ﺩﺍﺋﻤﺔ ﻻ ﺗﻔﻲ ﻟﺬﺓ ﺍﻟﺒﻄﺎﻟﺔ ﲟﻌﺸـﺎﺭ
ﺗﻠﻚ ﺍﳊﺴﺮﺓ ،ﻭﻟﻘﺪ ﻛﺎﻥ ﳚﻠﺲ ﺇﱄﱠ ﺃﺧﻲ ﻭﻫﻮ ﻋﺎﻣﻲ ﻓﻘـﲑ ،ﻓـﺄﻗﻮﻝ ﰲ
ﻧﻔﺴﻲ :ﻗﺪ ﺗﺴﺎﻭﻳﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ،ﻓﺄﻳﻦ ﺗﻌﱯ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺃﻳﻦ ﻟـﺬﺓ
) (٢
ﺑﻄﺎﻟﺘﻪ؟ .
F68
ﻭﻟﻌﻞ ﺷﺒﺎﺑﻨﺎ ﻳﺴﺘﺸﻌﺮﻭﻥ ﻛﻠﻤﺎﺕ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﲡﺮﺑﺘﻪ
ﻭﲡﺮﺑﺔ ﺃﺧﻴﻪ ﻓﺈﻥ ﰲ ﺫﻟﻚ ﻋﱪﺓ.
ﻗﺎﻝ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺭﲪﻪ ﺍﷲ ﻷﻭﻻﺩﻩ :ﻳـﺎ ﺑـﲏ! ﺗﻌﻠﻤـﻮﺍ ﺍﻟﻌﻠـﻢ
ﻭﺍﺩﺭﺳﻮﻩ ،ﻓﺈﻧﻜﻢ ﺇﻥ ﺗﻜﻮﻧﻮﺍ ﺻﻐﺎﺭ ﻗﻮﻡ ﻓﻌﺴﻰ ﺃﻥ ﺗﻜﻮﻧـﻮﺍ ﻛـﱪﺍﺀﻫﻢ،
) (٣
ﻭﺍﺳﻮﺀﺗﺎ!! ﻣﺎﺫﺍ ﺃﻗﺒﺢ ﻣﻦ ﺷﻴﺦ ﺟﺎﻫﻞ؟ .
F69
ﻭﻟﻌﻠﻤﻬﻢ ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻞ ﺍﻟﺘﻌﻠﻢ ﻛﺎﻧﻮﺍ ﻳﺘﻌﺎﻫﺪﻭﻥ ﺃﺑﻨﺎﺀﻫﻢ ﻭﻫـﻢ
ﺻﻐﺎﺭ ،ﻭﻳﺪﻓﻌﻮﻥ ﻢ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺘﻠﻘﻲ ﻣﻨﻬﻢ.
ﻓﻬﺬﺍ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﺃﺣﻀﺮﻩ ﻭﺍﻟﺪﻩ ﺇﱃ ﳎﻠﺲ ﺍﻟﻌﻠﻢ ﻭﻫـﻮ ﺍﺑـﻦ
ﺃﺭﺑـﻊ ﺳﻨﲔ ،ﻓﺴﻤﻊ ﻣﻦ ﻣﺴﻨﺪ ﺯﻣﺎﻧﻪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﺸﲑﻭﻱ ،ﰒ ﺭﺣﻞ ﺇﱃ
) (١ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ .٢٢٥/١
) (٢ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ .٢٢٩/٢
) (٣ﺍﻷﻣﺎﱄ ﻟﻠﺒﻐﺪﺍﺩﻱ.
٢٣
) (١
ﺑﻼﺩ ﻛﺜﲑﺓ ﻓﺴﻤﻊ ﻣﻦ ﺳﺒﻌﺔ ﺁﻻﻑ ﺷﻴﺦ .
F70
ﻭﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺭﺃﻯ ﺭﺟﻞ ﻣﻊ ﺃﰊ ﳏﱪﺓ ،ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ
ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ،ﺃﻧﺖ ﻗﺪ ﺑﻠﻐﺖ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ،ﻭﺃﻧﺖ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ! ـ ﻳﻌـﲏ:
ﻭﻣﻌﻚ ﺍﶈﱪﺓ ﲢﻤﻠﻬﺎ؟! ـ ﻓﻘﺎﻝ :ﻣﻊ ﺍﶈﱪﺓ ،ﺇﱃ ﺍﳌﻘﱪﺓ.
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﻮﻱ :ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒـﻞ
) (٢
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﺃﺩﺧﻞ ﺍﻟﻘﱪ .
F71
ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﺎﺋﻎ ،ﻛﻨﺖ ﰲ ﺇﺣﺪﻯ ﺳﻔﺮﺍﰐ ﺑﺒﻐـﺪﺍﺩ،
ﻓﻤﺮ ﺑﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻫﻮ ﻳﻌﺪﻭ ،ﻭﻧﻌﻼﻩ ﰲ ﻳـﺪﻩ ،ﻓﺄﺧـﺬ ﺃﰊ ﻫﻜـﺬﺍ
ﲟﺠﺎﻣﻊ ﺛﻮﺑﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ،ﺃﻻ ﺗﺴﺘﺤﻲ؟ ﺇﱃ ﻣﱴ ﺗﻌﺪﻭ ﻣﻦ ﻫﺆﻻﺀ
) (٣
ﺍﻟﺼﺒﻴﺎﻥ؟ ! ﻗﺎﻝ :ﺇﱃ ﺍﳌﻮﺕ .
F72
ﻭﺍﻟﻜﺜﲑ ﺍﻵﻥ ﲤﺮ ﻋﻠﻴﻪ ﺷﻬﻮﺭ ﺑﻞ ﻭﺳﻨﻮﺍﺕ ﱂ ﻳﺘﻌﻠﻢ ﻓﻴﻬـﺎ ﺣﻜﻤـﺎﹰ
ﺷﺮﻋﻴﺎﹰ ،ﻭﱂ ﳛﻔﻆ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﱂ ﻳﻘﺮﺃ ﺣـﺪﻳﺜﺎﹰ ﻣـﻦ ﺃﺣﺎﺩﻳـﺚ
ﺍﻟﺮﺳﻮﻝ ، ﻟﻜﻨﻪ ﺍﺯﺩﺍﺩ ﻣﻌﺮﻓﺔ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻳﻔﻮﺗﻪ ﻣﻨـﻬﺎ ﺷـﻲﺀ ﻭﻻ
ﻳﻐﻴﺐ ﻋﻨﻪ ﺃﻣﺮ.
ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ!! ﺑﻌﻀﻬﻢ ﻣﻀﻰ ﻣﻦ ﻋﻤﺮﻩ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻭﻣـﺎ
ﺣﻔﻆ ﻓﻴﻬﺎ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﺣﺪﻳﺜﺎﹰ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ .!
ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﺎﺳﲔ :ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﻣﻨﻴﻊ )ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ
ﺍﻟﺒﻐﻮﻱ( ﻳﻘﻮﻝ :ﲰﻌﺖ ﺟﺪﻱ ﻳﻘﻮﻝ :ﻣـﺮ ﺃﲪـﺪ ﺑـﻦ ﺣﻨﺒـﻞ ﺟﺎﺋﻴـﺎﹰ
ﻣﻦ ﺍﻟﻜﻮﻓﺔ ،ﻭﺑﻴﺪﻩ ﺧﺮﻳﻄﺔ ﻓﻴﻬﺎ ﻛﺘﺐ ،ﻓﺄﺧـﺬﺕ ﺑﻴـﺪﻩ ﻓﻘﻠـﺖ :ﻣـﺮﺓ
ﺇﱃ ﺍﻟﻜـﻮﻓﺔ! ﻭﻣﺮﺓ ﺇﱃ ﺍﻟﺒﺼﺮﺓ! ﺇﺫﺍ ﻛﺘﺐ ﺍﻟﺮﺟﻞ ﺛﻼﺛﲔ ﺃﻟﻒ ﺣﺪﻳﺚ ﱂ
) (١ﺍﻟﺴﲑ .٤٥٦/٢٠
) (٢ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺹ.٣١
) (٣ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺹ.٣٢
٢٤
ﻳﻜﻔﻪ؟ ﻓﺴﻜﺖ ،ﰒ ﻗﻠﺖ :ﺳﺘﲔ ﺃﻟﻔﺎﹰ؟ ﻓﺴﻜﺖ ،ﻓﻘﻠﺖ :ﻣﺎﺋﺔ ﺃﻟﻒ؟ ﻓﻘﺎﻝ:
ﺣﻴﻨﺌﺬ ﻳﻌﺮﻑ ﺷﻴﺌﺎﹰ .ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻣﻨﻴﻊ :ﻓﻨﻈﺮﻧﺎ ﻓﺈﺫﺍ ﺃﲪﺪ ﻛﺘﺐ ﺛﻼﲦﺎﺋـﺔ
) (١
ﺃﻟﻒ .
F73
ﺭﺣﻢ ﺍﷲ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻓﻘﺪ ﺃﺗﻌﺐ ﻣﻦ ﺑﻌﺪﻩ .ﻭﺑﻘﻴﺎﺱ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ
ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻻ ﻧﺮﻯ ﺃﺣﺪﺍﹰ ﻳﻌﺮﻑ ﺷﻴﺌﺎﹰ!!.
ﳌﺎ ﻛﺘﺐ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻤﺮﻱ ﺍﻟﻌﺎﺑﺪ ﺇﱃ ﻣﺎﻟﻚ ﳛﻀﻪ ﻋﻠـﻰ ﺍﻻﻧﻔـﺮﺍﺩ
ﻭﺍﻟﻌﻤﻞ ،ﻛﺘﺐ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ :ﺇﻥ ﺍﷲ ﻗﺴﻢ ﺍﻷﻋﻤـﺎﻝ ﻛﻤـﺎ ﻗﺴـﻢ
ﺍﻷﺭﺯﺍﻕ ،ﻓﺮﺏ ﺭﺟﻞ ﻓﺘﺢ ﻟﻪ ﰲ ﺍﻟﺼﻼﺓ ﻭﱂ ﻳﻔﺘﺢ ﻟﻪ ﰲ ﺍﻟﺼﻮﻡ ،ﻭﺁﺧﺮ ﻓﺘﺢ
ﻟﻪ ﰲ ﺍﻟﺼﺪﻗﺔ ﻭﱂ ﻳﻔﺘﺢ ﻟﻪ ﰲ ﺍﻟﺼﻮﻡ ،ﻭﺁﺧﺮ ﻓﺘﺢ ﻟﻪ ﰲ ﺍﳉﻬﺎﺩ .ﻓﻨﺸﺮ ﺍﻟﻌﻠﻢ
ﻣﻦ ﺃﻓﻀﻞ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ،ﻭﻗﺪ ﺭﺿﻴﺖ ﲟﺎ ﻓﺘﺢ ﱄ ﻓﻴﻪ ،ﻭﻣﺎ ﺃﻇﻦ ﻣﺎ ﺃﻧﺎ ﻓﻴـﻪ
) (٢
ﺑﺪﻭﻥ ﻣﺎ ﺃﻧﺖ ﻓﻴﻪ ،ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻧﺎ ﻋﻠﻰ ﺧﲑ ﻭﺑﺮ .
F74
ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻓﻬﺬﻩ ﺃﺣﺮﻑ ﻣﻦ ﺃﻃﺮﺍﻑ ﻣﺎ ﺟﺎﺀ ﰲ ﺗﺮﺟﻴﺢ ﺍﻻﺷﺘﻐﺎﻝ
ﺑﺎﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺟﺎﺀ ﻋﻦ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﺴﻠﻒ ﳑﻦ ﱂ ﺃﺫﻛﺮﻩ ﳓﻮ ﻣـﺎ
ﺫﻛﺮﺗﻪ ،ﻭﺍﳊﺎﺻﻞ ﺃﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑـﺎﻟﻌﻠﻢ ﺃﻓﻀـﻞ ﻣـﻦ
ﺍﻻﺷﺘﻐﺎﻝ ﺑﻨﻮﺍﻓﻞ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﳓـﻮ ﺫﻟـﻚ ﻣـﻦ ﻧﻮﺍﻓـﻞ
ﻋﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻥ ،ﻭﻣﻦ ﺩﻻﺋﻠﻪ ﺳﻮﻯ ﻣـﺎ ﺳـﺒﻖ ﺃﻥ ﻧﻔـﻊ ﺍﻟﻌﻠـﻢ ﻳﻌـﻢ
ﺻﺎﺣﺒﻪ ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﺍﻟﻨﻮﺍﻓﻞ ﺍﳌـﺬﻛﻮﺭﺓ ﳐﺘﺼـﺔ ﺑـﻪ ،ﻭﻷﻥ ﺍﻟﻌﻠﻤـﺎﺀ
ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻻ ﻳﻮﺻﻒ ﺍﳌﺘﻌﺒﺪﻭﻥ ﺑﺬﻟﻚ ،ﻭﻷﻥ ﺍﻟﻌﺎﺑﺪ ﺗﺎﺑﻊ ﻟﻠﻌﺎﱂ ،ﻣﻘﺘﺪ
ﺑﻪ ،ﻣﻘﻠﺪ ﻟﻪ ﰲ ﻋﺒﺎﺩﺍﺗﻪ ﻭﻏﲑﻫﺎ ،ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻃﺎﻋﺘﻪ ،ﻭﻻ ﻳﻨﻌﻜﺲ،
) (١ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺹ.٢٨
) (٢ﺍﻟﺴﲑ .١١٤/٨
٢٥
ﻭﻷﻥ ﺍﻟﻌﻠﻢ ﺗﺒﻘﻰ ﻓﺎﺋﺪﺗﻪ ﻭﺃﺛﺮﻩ ﺑﻌﺪ ﺻﺎﺣﺒﻪ ،ﻭﺍﻟﻨﻮﺍﻓـﻞ ﺗﻨﻘﻄـﻊ ﲟـﻮﺕ
ﺻﺎﺣﺒﻬﺎ ،ﻭﻷﻥ ﺍﻟﻌﻠﻢ ﺻﻔﺔ ﷲ ﺗﻌﺎﱃ ،ﻭﻷﻥ ﺍﻟﻌﻠﻢ ﻓﺮﺽ ﻛﻔﺎﻳﺔ؛ ﺃﻋﲏ ﺍﻟﻌﻠﻢ
ﺍﻟﺬﻱ ﻛﻼﻣﻨﺎ ﻓﻴﻪ ،ﻓﻜﺎﻥ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﺎﻓﻠﺔ.
ﻭﻗﺪ ﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ »ﺍﻟﻐﻴﺎﺛﻲ«:
ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻓﻀﻞ ﻣﻦ ﻓﺮﺽ ﺍﻟﻌﲔ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻓﺎﻋﻠﻪ ﻳﺴﺪ ﻣﺴﺪ
ﺍﻷﻣﺔ ﻭﻳﺴﻘﻂ ﺍﳊﺮﺝ ﻋﻦ ﺍﻷﻣﺔ ،ﻭﻓﺮﺽ ﺍﻟﻌﲔ ﻗﺎﺻﺮ ﻋﻠﻴﻪ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ.
ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ:
ﺻﺤﺔ ﺍﻟﻔﻬﻢ ﻭﺣﺴﻦ ﺍﻟﻘﺼﺪ ﻣﻦ ﺃﻋﻈﻢ ﻧﻌﻢ ﺍﷲ ﺍﻟﱵ ﺃﻧﻌﻢ ﺎ ﻋﻠﻰ
ﻋﺒﺪﻩ ،ﺑﻞ ﻣﺎ ﺃﻋﻄﻲ ﻋﺒﺪ ﻋﻄﺎﺀً ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﺃﻓﻀﻞ ﻭﻻ ﺃﺟﻞ ﻣﻨﻬﻤﺎ ،ﺑﻞ ﳘﺎ
ﺳﺎﻗﺎ ﺍﻹﺳﻼﻡ ،ﻭﻗﻴﺎﻣﻪ ﻋﻠﻴﻬﻤﺎ ﻭﻤﺎ ﻳﺄﻣﻦ ﺍﻟﻌﺒﺪ ﻃﺮﻳﻖ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ
ﺍﻟﺬﻳﻦ ﻓﺴﺪ ﻗﺼﺪﻫﻢ ،ﻭﻃﺮﻳﻖ ﺍﻟﻀﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻓﺴﺪﺕ ﻓﻬﻮﻣﻬﻢ ،ﻭﻳﺼﲑ ﻣﻦ
ﺍﳌﻨﻌﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻳﻦ ﺣﺴﻨﺖ ﺃﻓﻬﺎﻣﻬﻢ ﻭﻗﺼﻮﺩﻫﻢ ،ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺼﺮﺍﻁ
ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻨﺎ ﺻﺮﺍﻃﻬﻢ ﰲ ﻛﻞ ﺻﻼﺓ،
ﻭﺻﺤﺔ ﺍﻟﻔﻬﻢ ﻧﻮﺭ ﻳﻘﺬﻓﻪ ﺍﷲ ﰲ ﻗﻠﺐ ﺍﻟﻌﺒﺪ ،ﳝﻴﺰ ﺑﻪ ﺑﲔ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻔﺎﺳﺪ،
ﻭﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ،ﻭﺍﻟﻐﻲ ﻭﺍﻟﺮﺷﺎﺩ ،ﻭﳝﺪﻩ ﺣﺴﻦ ﺍﻟﻘﺼﺪ،
ﻭﲢﺮﻱ ﺍﳊﻖ ،ﻭﺗﻘﻮﻯ ﺍﻟﺮﺏ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ ،ﻭﻳﻘﻄﻊ ﻣﺎﺩﺓ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ،
) (١
ﻭﺇﻳﺜﺎﺭ ﺍﻟﺪﻧﻴﺎ ،ﻭﻃﻠﺐ ﳏﻤﺪﺓ ﺍﳋﻠﻖ ،ﻭﺗﺮﻙ ﺍﻟﺘﻘﻮﻯ .
F75
ﻭﺑﻌﺪ ،ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺘﻮﺻﻴﺎﺕ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ،ﻭﺃﻥ ﻳﺒﺪﺃ ﺑﺎﳌﻬﻢ
) (١ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ .٨٧/١
٢٦
ﻓﺎﻷﻫﻢ ،ﻫﻨﺎﻙ ﻣﻦ ﻳﻀﻞ ﺍﻟﻄﺮﻳﻖ ،ﻭﻳﻨﺤﺮﻑ ﻋﻦ ﺍﳉﺎﺩﺓ؛ ﻓﺘﺮﺍﻩ ﻳﺘﺮﻙ ﺍﻷﻫـﻢ
ﻭﻳﺒﺪﺃ ﲟﺎ ﺩﻭﻥ ﺫﻟﻚ.
ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ :ﻭﺃﻣﺎ ﺃﻥ ﺻﺎﺣﺐ ﺗﻨﺎﺗﻴﻒ ﻭﻳﻨﻈﺮ ﰲ ﻋﻠﻮﻡ
ﻛﺜﲑﺓ؛ ﻓﻬﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺒﻠﻎ ﺍﻹﻣﺎﻣﺔ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻌﻘﻼﺀ:
ﺍﺯﺩﺣﺎﻡ ﺍﻟﻌﻠﻮﻡ ﻣﻀﻠﺔ ﻟﻠﻤﻔﻬﻮﻡ ،ﻭﻟﺬﻟﻚ ﲡﺪ ﻣﻦ ﺑﻠﻎ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ
) (١
ﰲ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻻ ﻳﻜﺎﺩ ﻳﺸﺘﻐﻞ ﺑﻐﲑﻩ ﻭﻻ ﻳﻨﺴﺐ ﺇﱃ ﻏﲑﻩ .
F76
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ :ﻋﺠﺒﺖ ﳌﻦ ﺗﺮﻙ ﺍﻷﺻﻮﻝ ﻭﻃﻠﺐ
ﺍﻟﻔﺼﻮﻝ.
ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻨﻮﻭﻱ :ﻭﺑﻌﺪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﳛﻔﻆ ﻣﻦ ﻛﻞ ﻓﻦ ﳐﺘﺼﺮﺍﹰ،
ﻭﻳﺒﺪﺃ ﺑﺎﻷﻫﻢ ﻭﻣﻦ ﺃﳘﻬﺎ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ ،ﰒ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺻﻮﻝ ،ﰒ ﺍﻟﺒﺎﻗﻲ
) (٢
ﻋﻠﻰ ﻣﺎ ﺗﻴﺴﺮ .
F7
ﻭﻳﺬﻛﺮ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻘﻄﻴﻌﻲ ﻃﺮﻓﺎﹰ ﻣﻦ ﺫﻟﻚ ﻓﻴﻘﻮﻝ :ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ
ﻋﻦ ﺍﻟﻮﺿﻮﺀ ﲟﺎﺀ ﺍﻟﻨﻮﺭﺓ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃﺣﺐ ﺫﻟﻚ ،ﻗﻠﺖ :ﺃﺗﻮﺿﺄ ﲟﺎﺀ ﺍﻟﺒﺎﻗﻼﺀ؟
ﻗﺎﻝ :ﻣﺎ ﺃﺣﺐ ﺫﻟﻚ ،ﻗﻠﺖ ﺃﺗﻮﺿﺄ ﲟﺎﺀ ﺍﻟﻮﺭﺩ؟ ﻗﺎﻝ :ﻣﺎ ﺃﺣﺐ ﺫﻟﻚ ،ﻗﺎﻝ:
ﻓﻘﻤﺖ ،ﻓﺘﻌﻠﻖ ﰲ ﺛﻮﰊ ﰒ ﻗﺎﻝ :ﺇﻳﺶ ﺗﻘﻮﻝ ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ؟ ﻓﺴﻜﺖ،
ﻗﺎﻝ :ﻭﺇﻳﺶ ﺗﻘﻮﻝ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺍﳌﺴﺠﺪ؟ ﻓﺴﻜﺖ ،ﻗﺎﻝ :ﺍﺫﻫﺐ ﻓﺘﻌﻠﻢ
) (٣
ﻫﺬﺍ .
F78
ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ :ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ :ﺳـﺄﻟﲏ ﺭﺟـﻞ ﻣﺮﺓ ﻋﻦ ﻳﺄﺟﻮﺝ
) (١ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ .١٢٥/٢
) (٢ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﻭﺍﺓ ﺭﻗﻢ .١٦١٢
) (٣ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ .٤١/١
٢٧
ﻭﻣﺄﺟﻮﺝ؛ ﺃﻣﺴﻠﻤﻮﻥ ﻫﻢ؟ ﻓﻘﻠﺖ ﻟﻪ :ﺃﺣﻜﻤﺖ ﺍﻟﻌﻠﻢ ﺣﱴ ﺗﺴـﺄﻝ ﻋـﻦ
) (١
ﺫﺍ؟! .F79
ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻷﺑﺎﺭ :ﺭﺃﻳﺖ ﺑﺎﻷﻫﻮﺍﺯ ﺭﺟﻼﹰ ﺣﻒ ﺷﺎﺭﺑﻪ،
ﻭﺃﻇﻨﻪ ﻗﺪ ﺍﺷﺘﺮﻯ ﻛﺘﺒﺎﹰ ﻭﺗﻌﺒﺄ ﻟﻠﻔﺘﻴﺎ ،ﻓﺬﻛﺮﻭﺍ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻝ:
ﻟﻴﺴﻮﺍ ﺑﺸﻲﺀ ،ﻭﻟﻴﺲ ﻳﺴﻮﻭﻥ ﺷﻴﺌﺎﹰ ،ﻓﻘﻠﺖ ﻟﻪ :ﺃﻧﺖ ﻻ ﲢﺴﻦ ﺗﺼﻠﻲ .ﻗﺎﻝ:
ﺃﻧﺎ؟! ﻗﻠﺖ :ﻧﻌﻢ ،ﻗﻠﺖ :ﺇﻳﺶ ﲢﻔﻆ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ ﺍﻓﺘﺘﺤﺖ ﺍﻟﺼﻼﺓ
ﻭﺭﻓﻌﺖ ﻳﺪﻳﻚ؟ ﻓﺴﻜﺖ .ﻓﻘﻠﺖ :ﻭﺇﻳﺶ ﲢﻔﻆ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ
ﺳﺠﺪﺕ؟ ﻓﺴﻜﺖ ،ﻓﻘﻠﺖ :ﻣﺎ ﻟﻚ ﻻ ﺗﻜﻠﻢ؟ ﺃﱂ ﺃﻗﻞ ﺇﻧﻚ ﻻ ﲢﺴﻦ
ﺗﺼﻠﻲ؟ ﺃﻧﺖ ﺇﳕﺎ ﻗﻴﻞ ﻟﻚ ﺗﺼﻠﻲ ﺍﻟﻐﺪﺍﺓ ﺭﻛﻌﺘﲔ ،ﻭﺍﻟﻈﻬﺮ ﺃﺭﺑﻌﺎﹰ .ﻓﺎﻟﺰﻡ ﺫﺍ
ﺧﲑ ﻟﻚ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ،ﻓﻠﺴﺖ ﺑﺸﻲﺀ ﻭﻻ ﲢﺴﻦ
) (٢
ﺷﻴﺌﺎﹰ .
F80
ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺻﻮﺭ ﻧﺎﺩﺭﺓ ﰲ ﺯﻣﺎﻢ ﻓﺈﺎ ﺗﻔﺸﺖ ﻭﺍﺳﺘﺸـﺮﺕ ﰲ
ﺯﻣﺎﻧﻨﺎ .ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﺃﺳﺌﻠﺔ ﺍﻟﻌﻮﺍﻡ ﳑﻦ ﻳﺪﻋﻮﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺷﺮﻑ ﺍﻟﺼـﱪ
ﻋﻠﻴﻪ.
ﻭﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺻﺎﺣﺐ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﻨﺼﺎﺋﺢ ﻓﺈﻧﻪ ﻳﻘﻮﻝ:
ﺃﻣﺎ ﺍﻟﻌﺎﱂ ﻓﻼ ﺃﻗﻮﻝ ﻟﻪ :ﺍﺷﺒﻊ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻌﻀﻪ ،ﺑﻞ ﺃﻗﻮﻝ
ﻟﻪ :ﻗﺪﻡ ﺍﳌﻬﻢ ،ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﻣﻦ ﻗﺪﺭ ﻋﻤﺮﻩ ،ﻭﻋﻤﻞ ﲟﻘﺘﻀﺎﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ
ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ﲟﻘﺪﺍﺭ ﺍﻟﻌﻤﺮ ،ﻏﲑ ﺃﻧﻪ ﻳﺒﲏ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ،ﻓﺈﻥ ﻭﺻﻞ ﻓﻘﺪ
ﺃﻋﺪ ﻟﻜﻞ ﻣﺮﺣﻠﺔ ﺯﺍﺩﺍﹰ ،ﻭﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﻓﻨﻴﺘﻪ ﺗﺴﻠﻚ ﺑﻪ.
) (١ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ .٦٩/٢
) (٢ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﺮﻭﺍﻳﺔ ﺹ.٤
٢٨
ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﺍﻟﻌﻤﺮ ﻗﺼﲑ ،ﻭﺇﻥ ﺍﻟﻌﻠﻢ ﻛﺜﲑ ،ﻓﻘﺒﻴﺢ ﺑﺎﻟﻌﺎﻗﻞ
ﺍﻟﻄﺎﻟﺐ ﻟﻜﻤﺎﻝ ﺍﻟﻔﻀﺎﺋﻞ ﺃﻥ ﻳﺘﺸﺎﻏﻞ ﻣﺜﻼﹰ ﺑﺴﻤﺎﻉ ﺍﳊﺪﻳﺚ ﻭﻧﺴﺨﻪ؛
ﻟﻴﺤﺼﻞ ﻛﻞ ﻃﺮﻳﻖ ﻭﻛﻞ ﺭﻭﺍﻳﺔ ﻭﻛﻞ ﻏﺮﻳﺐ! ﻭﻫﺬﺍ ﻻ ﻳﻔﺮﻍ ﻣﻦ ﻣﻘﺼﻮﺩﻩ
ﻣﻨﻪ ﰲ ﲬﺴﲔ ﺳﻨﺔ ،ﺧﺼﻮﺻﺎﹰ ﺇﻥ ﺗﺸﺎﻏﻞ ﺑﺎﻟﻨﺴﺦ ،ﰒ ﻻ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ ،ﺃﻭ
ﻳﺘﺸﺎﻏﻞ ﺑﻌﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻳﻌﺮﻑ ﺍﳊﺪﻳﺚ ،ﺃﻭ ﺑﺎﳋﻼﻑ ﰲ ﺍﻟﻔﻘﻪ ،ﻭﻻ
) (١
ﻳﻌﺮﻑ ﺍﻟﻨﻘﻞ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺍﳌﺴﺄﻟﺔ .
F81
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻌﺪ ﻛﻼﻡ ﻣﻨﺜﻮﺭ ﻛﺎﻟﺪﺭﺭ :ﻟﻜﻦ ﲨﺎﻉ
ﺍﳋﲑ ﺃﻥ ﻳﺴﺘﻌﲔ ﺑﺎﷲ ﰲ ﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ﺍﳌﻮﺭﻭﺙ ﻋﻦ ﺍﻟﻨﱯ ، ﻓﺈﻧﻪ ﻫﻮ ﺍﻟﺬﻱ
ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﺴﻤﻰ ﻋﻠﻤﺎﹰ ،ﻭﻣﺎ ﺳﻮﺍﻩ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ﻓﻼ ﻳﻜﻮﻥ ﻧﺎﻓﻌﺎﹰ،
ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ،ﻭﺇﻥ ﲰﻲ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻤﺎﹰ ﻧﺎﻓﻌﺎﹰ ﻓﻼﺑﺪ ﺃﻥ
ﻳﻜﻮﻥ ﰲ ﻣﲑﺍﺙ ﳏﻤﺪ ﻣﺎ ﻳﻐﲏ ﻋﻨﻪ ﳑﺎ ﻫﻮ ﻣﺜﻠﻪ ﻭﺧﲑ ﻣﻨﻪ ،ﻭﻟﺘﻜﻦ ﳘﺘﻪ
ﻓﻬﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺮﺳﻮﻝ ﰲ ﺃﻣﺮﻩ ﻭﻴﻪ ﻭﺳﺎﺋﺮ ﻛﻼﻣﻪ ،ﻓﺈﺫﺍ ﺍﻃﻤﺄﻥ ﻗﻠﺒﻪ ﺃﻥ
ﻫﺬﺍ ﻫﻮ ﻣﺮﺍﺩ ﺍﻟﺮﺳﻮﻝ ﻓﻼ ﻳﻌﺪﻝ ﻋﻨﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻣﻊ ﺍﻟﻨﺎﺱ
ﺇﺫﺍ ﺃﻣﻜﻨﻪ .ﻭﻟﻴﺠﺘﻬﺪ ﺃﻥ ﻳﻌﺘﺼﻢ ﰲ ﻛﻞ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ﺑﺄﺻﻞ ﻣﺄﺛﻮﺭ
) (٢
ﻋﻦ ﺍﻟﻨﱯ .
F82
ﺃﺧﻲ ﺍﳊﺒﻴﺐ! ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟!
ﻫﺬﻩ ﺻﻮﺭ ﻣﺸﺮﻗﺔ ﺗﺘﻸﻷ ﰲ ﺟﺒﲔ ﺍﻟﻌﻠﻢ ﻭﻃﻠﺒﺘﻪ ﻣﻦ ﺧﻴـﺎﺭ ﺍﻷﻣـﺔ
ﻭﺃﻋﻼﻣﻬﺎ:
) (١ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﺹ.١٣٠
) (٢ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .٦٦٤/١٠
٢٩
ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ :ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻧﺎ ﺍﺑﻦ ﺃﺭﺑﻊ ﺳﻨﲔ ،ﻭﻛﺘﺒـﺖ
ﺍﳊﺪﻳﺚ ﻭﺃﻧﺎ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ.
ﻭﺣﻔﻆ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﻘﺮﺁﻥ ﰲ ﺻﺒﺎﻩ ،ﻭﺗﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑـﺔ ،ﰒ
ﺍﲡﻪ ﺇﱃ ﺍﻟﺪﻳﻮﺍﻥ ﳝﺮ ﻋﻠﻰ ﺍﻟﺘﺤﺮﻳﺮ ﻭﻳﻘﻮﻝ ﰲ ﻧﻔﺴﻪ :ﻛﻨـﺖ ﻭﺃﻧـﺎ ﻏﻠـﻴﻢ
ﺃﺧﺘﻠﻒ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﰒ ﺃﺧﺘﻠﻒ ﺇﱃ ﺍﻟﺪﻳﻮﺍﻥ ﻭﺃﻧﺎ ﺍﺑﻦ ﺃﺭﺑﻊ ﻋﺸـﺮﺓ ﺳـﻨﺔ.
ﻭﻛﺎﻧﺖ ﻧﺸﺄﺗﻪ ﻓﻴﻬﺎ ﺁﺛﺎﺭ ﺍﻟﻨﺒﻮﻍ ﻭﺍﻟﺮﺷﺪ ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﺩﺑﺎﺀ :ﻭﺃﻧﺎ ﺃﻧﻔﻖ
ﻋﻠﻰ ﻭﻟﺪﻱ ،ﻭﺃﺟﻴﺌﻬﻢ ﺑﺎﳌﺆﺩﺑﲔ ﻋﻠﻰ ﺃﻥ ﻳﺘﺄﺩﺑﻮﺍ ،ﻓﻤﺎ ﺃﺭﺍﻫـﻢ ﻳﻔﻠﺤـﻮﻥ،
ﻭﻫﺬﺍ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻏﻼﻡ ﻳﺘﻴﻢ ،ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ؟ ﻭﺟﻌﻞ ﻳﻌﺠﺐ ﻣﻦ ﺃﺩﺑـﻪ
ﻭﺣﺴﻦ ﻃﺮﻳﻘﻪ.
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻛﻨﺖ ﺃﻗﺮﺉ ﺍﻟﻨﺎﺱ ﻭﺃﻧﺎ ﺍﺑﻦ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ،
) (١
ﻭﺣﻔﻈﺖ ﺍﳌﻮﻃﺄ ﻗﺒﻞ ﺃﻥ ﺃﺣﺘﻠﻢ .
F83
ﻭﻣﻊ ﺍﻷﺳﻒ ﺃﻥ ﺻﻐﺎﺭﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﺴﻦ ﺑﻌﻀﻬﻢ ﻻ ﳛﺴﻦ ﺍﻟﻮﺿﻮﺀ،
ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ،ﻭﻻ ﳛﻔﻆ ﺣﺪﻳﺜﺎﹰ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ
،ﻓﺎﷲ ﺍﳌﺴﺘﻌﺎﻥ .ﺃﺧﺬﻢ ﺍﳌﻠﻬﻴﺎﺕ ،ﻭﺗﺮﻛﻬﻢ ﺍﻷﻫﻞ ﰲ ﻳﺪ ﻛﻞ ﻧﺎﻋﻖ
ﻭﺳﺎﻗﻂ!! ﻓﺘﺄﻣﻞ ﺷﺒﺎﺏ ﺍﻷﻣﺔ ﺃﻳﻦ ﻫﻢ؟!
ﻗﺎﻝ ﳎﺎﺷﻊ ﺑﻦ ﻳﻮﺳﻒ :ﻛﻨﺖ ﺑﺎﳌﺪﻳﻨﺔ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﻫﻮ ﻳﻔﱵ ﺍﻟﻨﺎﺱ،
ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻫﻮ ﺣﺪﺙ ،ﻭﺫﻟﻚ ﻗﺒﻞ
ﺃﻥ ﻳﺮﺣﻞ ﺇﻟﻴﻪ ﻟﺴﻤﺎﻉ ﺍﳌﻮﻃﺄ ﻣﻨﻪ.
ﻗﺎﻝ ﳏﻤﺪ :ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺟﻨـﺐ ﻻ ﳚـﺪ ﺍﳌـﺎﺀ ﺇﻻ ﰲ ﺍﳌﺴـﺠﺪ؟
ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺐ ﺍﳌﺴﺠﺪ ،ﻗﺎﻝ ﳏﻤﺪ :ﻓـﻜﻴﻒ ﻳﺼـﻨﻊ ﻭﻗﺪ
) (١ﺍﻟﺴﲑ .٥٤/١٠
٣٠
ﺣﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻳﺮﻯ ﺍﳌﺎﺀ :ﻗﺎﻝ؟ ﻓﺠﻌﻞ ﻣﺎﻟﻚ ﻳﻜـﺮﺭ :ﻻ ﻳـﺪﺧﻞ
ﺍﳉﻨﺐ ﺍﳌﺴﺠﺪ ،ﻓﻠﻤﺎ ﺃﻛﺜﺮ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ ﻣﺎﻟﻚ :ﻓﻤﺎ ﺗﻘﻮﻝ ﺃﻧﺖ ﰲ ﻫـﺬﺍ؟
ﻗﺎﻝ :ﻳﺘﻴﻤﻢ ﻭﻳﺪﺧﻞ ﻓﻴﺄﺧﺬ ﺍﳌﺎﺀ ﻣﻦ ﺍﳌﺴﺠﺪ ﻭﳜﺮﺝ ﻭﻳﻐﺘﺴﻞ .ﻗﺎﻝ :ﻣﻦ ﺃﻳﻦ
ﺃﻧﺖ؟ ﻗﺎﻝ :ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ ـ ﻭﺟﻌﻞ ﻳﺸﲑ ﺇﱃ ﺍﻷﺭﺽ ـ ﰒ ﺾ ،ﻗﺎﻟﻮﺍ:
ﻫﺬﺍ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﳏﻤﺪ ﺑﻦ ﺍﳊﺴـﻦ
ﻛﻴﻒ ﻳﻜﺬﺏ ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ؟ ﻗﺎﻟﻮﺍ :ﺇﳕﺎ ﻗﺎﻝ :ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ
ﻭﺃﺷﺎﺭ ﺇﱃ ﺍﻷﺭﺽ ،ﻗﺎﻝ :ﻫﺬﺍ ﺃﺷﺪ ﻋﻠﻲ ﻣﻦ ﺫﺍﻙ.
ﻭﻳﺘﺤﺪﺙ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻋﻦ ﻧﻔﺴﻪ ﻓﻴﻘﻮﻝ :ﺇﻥ ﺃﻛﺜﺮ ﺍﻹﻧﻌﺎﻡ ﻋﻠـﻲ ﱂ
ﻳﻜﻦ ﺑﻜﺴﱯ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺗﺪﺑﲑ ﺍﻟﻠﻄﻴﻒ ﰊ ،ﻓﺈﱐ ﺃﺫﻛﺮ ﻧﻔﺴﻲ ﻭﱄ ﳘـﺔ
ﻋﺎﻟﻴﺔ ،ﻭﺃﻧﺎ ﰲ ﺍﳌﻜﺘﺐ ،ﻭﱄ ﳓﻮ ﻣﻦ ﺳﺖ ﺳﻨﲔ ،ﻭﺃﻧـﺎ ﻗـﺮﻳﻦ ﺍﻟﺼـﺒﻴﺎﻥ
ﺍﻟﻜﺒﺎﺭ ،ﻗﺪ ﺭﺯﻗﺖ ﻋﻘﻼﹰ ﻭﺍﻓﺮﺍﹰ ﰲ ﺍﻟﺼﻐﺮ ﻳﺰﻳﺪ ﻋﻠﻰ ﻋﻘﻞ ﺍﻟﺸـﻴﻮﺥ ،ﻓﻤـﺎ
ﺃﺫﻛﺮ ﺃﱐ ﻟﻌﺒﺖ ﰲ ﻃﺮﻳﻖ ﻣﻊ ﺻﱯ ﻗﻂ ،ﻭﻻ ﺿﺤﻜﺖ ﺿﺤﻜﺎﹰ ﺟﺎﺭﺣـﺎﹰ،
ﺣﱴ ﺃﱐ ﻛﻨﺖ ﻭﱄ ﺳﺒﻊ ﺳﻨﲔ ﺃﻭ ﳓﻮﻫﺎ ﺃﺣﻀﺮ ﺭﺣﺒﺔ ﺍﳉﺎﻣﻊ ،ﻭﻻ ﺃﲣـﲑ
ﺣﻠﻘﺔ ﻣﺸﻌﺒﺬ ،ﺑﻞ ﺃﻃﻠﺐ ﺍﶈﺪﺙ ،ﻓﻴﺘﺤﺪﺙ ﺑﺎﻟﺴﻨﺪ ﺍﻟﻄﻮﻳﻞ ،ﻓﺄﺣﻔﻆ ﲨﻴﻊ
) (١
ﻣﺎ ﺃﲰﻊ ،ﻭﺃﺭﺟﻊ ﺇﱃ ﺍﻟﺒﻴﺖ ،ﻓﺄﻛﺘﺒﻪ .
F84
ﻭﻛﺎﻥ ﺍﻷﻭﺍﺋﻞ ﳛﺮﺻﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﻷﺑﻨـﺎﺋﻬﻢ ﻣﺮﺑـﻮﻥ ﻭﻣﺆﺩﺑـﻮﻥ،
ﻭﻳﻮﺻﻮﻢ ﺑﺎﳊﺮﺹ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﻔﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻫﻢ ،ﻓﻘﺪ ﺃﻭﺻﻰ ﻋﺘﺒﺔ ﺑﻦ ﺃﰊ
ﺳﻔﻴﺎﻥ ﻣﺆﺩﺏ ﻭﻟﺪﻩ ﺑﻘﻮﻟﻪ :ﻋﻠﻤﻪ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺭﻭﻩ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﺷـﺮﻓﻪ
ﻭﻣﻦ ﺍﻟﺸﻌﺮ ﺃﻋﻔﻪ.
) (١ﻟﻔﺘﺔ ﺍﻟﻜﺒﺪ ﰲ ﻧﺼﻴﺤﺔ ﺍﻟﻮﻟﺪ ﺹ.٤٩
٣١
ﻭﻫﺎﻙ ـ ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ ـ ﻗﺼﺔ ﺍﻹﻣﺎﻡ ﺃﰊ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ
ﻭﺭﺣﻠﺘﻪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺻﻐﺮ ﺳﻨﻪ ﻭﺣﺎﺟﺘﻪ ،ﻭﺩﻭﺭ ﺍﳌﻌﻠـﻢ ﰲ ﺣـﺚ
ﺍﻟﻄﺎﻟﺐ ﻭﺗﺸﺠﻴﻌﻪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻋﺎﻧﺘﻪ ﻋﻠﻰ ﲣﻄﻲ ﺍﻟﻌﻮﺍﺋﻖ ﻭﺍﻟﻈﺮﻭﻑ.
ﻭﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﻛﻢ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﳍﺬﺍ ﺍﳌﻌﻠﻢ ـ ﻭﻫﻮ ﺃﺑـﻮ ﺣﻨﻴﻔـﺔ ـ
ﻋﻨﺪﻣﺎ ﺃﺧﺮﺝ ﻋﺎﳌﺎﹰ ﻣﺜﻞ ﺃﰊ ﻳﻮﺳﻒ.
ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺩﳚﻮﺭ :ﺃﺧﱪﱐ ﺃﺑﻮ ﻳﻮﺳﻒ ﻗﺎﻝ :ﺗﻮﰲ ﺃﰊ؛ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ
ﺣﺒﻴﺐ ﻭﺧﻠﻔﲏ ﺻﻐﲑﺍﹰ ﰲ ﺣﺠﺮ ﺃﻣﻲ ،ﻓﺄﺳﻠﻤﺘﲏ ﺇﱃ ﻗﺼﺎﺭ ﺃﺧﺪﻣﻪ ،ﻓﻜﻨﺖ
ﺃﺩﻉ ﺍﻟﻘﺼﺎﺭ ﻭﺃﻣﺮ ﻋﻠﻰ ﺣﻠﻘﻪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﺄﺟﻠﺲ ﻓﻴﻬﺎ ،ﻓﻜﺎﻧﺖ ﺃﻣﻲ ﲡﻲﺀ
ﺧﻠﻔﻲ ﺇﱃ ﺍﳊﻠﻘﺔ ﻓﺘﺄﺧﺬ ﺑﻴﺪﻱ ﻭﺗﺬﻫﺐ ﰊ ﺇﱃ ﺍﻟﻘﺼﺎﺭ ،ﰒ ﻛﻨﺖ ﺃﺧﺎﻟﻔﻬـﺎ
ﰲ ﺫﻟﻚ ﻭﺃﺫﻫﺐ ﺇﱃ ﺃﰊ ﺣﻨﻴﻔﺔ ﻷﺳﺘﻤﻊ ﺩﺭﺳﻪ ،ﻓﻠﻤﺎ ﻃﺎﻝ ﺫﻟـﻚ ﻋﻠﻴﻬـﺎ
ﻗﺎﻟﺖ ﻷﰊ ﺣﻨﻴﻔﺔ :ﺇﻥ ﻫﺬﺍ ﺻﱯ ﻳﺘﻴﻢ ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﺃﻃﻌﻤﻪ ﻣﻦ ﻣﻐﺰﱄ
ﻓﺪﻋﻪ ﻳﻜﺴﺐ ﺩﺍﻧﻘﺎﹰ ﻛﻞ ﻳﻮﻡ ﻳﻌﻮﺩ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳـﺎ
ﺍﻣﺮﺃﺓ! ﺇﱐ ﺃﺭﻯ ﰲ ﺍﺑﻨﻚ ﻋﻘﻼﹰ ﻓﺪﻋﻴﻪ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃﻥ ﻳـﺄﰐ
ﻋﻠﻴﻪ ﻳﻮﻡ ﻳﺄﻛﻞ ﺍﻟﻔﺎﻟﻮﺫﺝ ﺑﺪﻫﻦ ﺍﻟﻔﺴﺘﻖ ـ ﻭﻫﺬﻩ ﺃﻛﻠـﺔ ﻻ ﻳﺄﻛﻠـﻬﺎ ﺇﻻ
ﺍﳋﻠﻔﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻟﻨﺪﺭﺎ ﻭﻏﻼﺀ ﲦﻨﻬﺎ.
ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻓﺠﻌﻠﺖ ﺃﺗﻌﺎﻫﺪ ﳎﻠﺲ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﰲ ﺃﻭﻝ ﻳـﻮﻡ
ﺃﺗﻴﺘﻪ ﺟﻠﺲ ﻣﻌﻲ ﺣﱴ ﺍﻧﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻓﺪﻓﻊ ﱄ ﺻﺮﺓ ﻓﺈﺫﺍ ﻓﻴﻬﺎ ﻣﺎﺋﺔ ﺩﺭﻫـﻢ
ﻭﻗﺎﻝ ﱄ :ﺍﻟﺰﻡ ﺍﳊﻠﻘﺔ ﻭﺇﺫﺍ ﻧﻔﺪﺕ ﻫﺬﻩ ﻓﺄﻋﻠﻤﲏ ،ﻓﻠﺰﻣﺖ ﳎﻠﺴـﻪ ،ﻓﻠﻤـﺎ
ﻣﻀﺖ ﻣﺪﺓ ﻳﺴﲑﺓ ﺩﻓﻊ ﺇﱄ ﻣﺎﺋﺔ ﺃﺧﺮﻯ ،ﰒ ﻛﺎﻥ ﻳﺘﻌﺎﻫﺪﱐ ﻓﻤـﺎ ﺗـﺮﻙ ﱄ
ﺧﻠﺔ ،ﻓﻨﻔﻌﲏ ﺍﷲ ﺑﻌﻠﻤﻪ ﺣﱴ ﺗﻘﻠﺪﺕ ﺍﻟﻘﻀﺎﺀ ﺯﻣـﻦ ﺍﳋﻠﻴﻔـﺔ ﺍﻷﻣـﻮﻱ،
ﰒ ﰲ ﺯﻣﻦ ﻫﺎﺭﻭﻥ ﺻﺎﺭ ﻟﻘﱯ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ؛ ﻷﱐ ﻛﻨﺖ ﺃﺭﺳـﻞ ﺍﻟﻘﻀـﺎﺓ
ﺇﱃ ﺍﻷﻗـﺎﻟﻴﻢ ،ﻭﻛﻨﺖ ﺃﺟـﺎﻟﺲ ﺍﻟﺮﺷﻴﺪ ،ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺫﺍﺕ ﻳﻮﻡ ﻋﻨﺪﻩ ﺇﺫ ﺃﰐ
٣٢
ﺑﻄﻌﺎﻡ ﻓﻘﺎﻝ ﱄ :ﻛﻞ ﻣﻦ ﻫﺬﺍ ﻳﺎ ﺃﺑﺎ ﻳﻮﺳﻒ ﻓﺈﻧﻪ ﻻ ﻳﺼﻨﻊ ﻟﻨﺎ ﰲ ﻛﻞ ﻭﻗﺖ.
ﻗﻠﺖ :ﻭﻣﺎ ﻫﺬﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ :ﻫﺬﺍ ﺍﻟﻔﺎﻟﻮﺫﺝ ﺑﺪﻫﻦ ﺍﻟﻔﺴـﺘﻖ!! ..
ﻓﺘﺒﺴﻤﺖ :ﻓﻘﺎﻝ ﺍﻟﺮﺷﻴﺪ :ﻣﺎ ﻟﻚ ﺗﺒﺘﺴﻢ؟ ﻓﻘﻠﺖ :ﻻ ﺷﻲﺀ ،ﺃﺑﻘﻰ ﺍﷲ ﺃﻣـﲑ
ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﱀ ﻋﻠﻲ ﻭﻗﺎﻝ :ﻟﺘﺨﱪﱐ .ﻓﻘﺼﺼﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺔ ﻓﻘﺎﻝ :ﺇﻥ ﺍﻟﻌﻠﻢ
ﻟﲑﻓﻊ ﻭﻳﻨﻔﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﰒ ﻗﺎﻝ :ﺭﺣﻢ ﺍﷲ ﺃﺑﺎ ﺣﻨﻴﻔﺔ؛ ﻓﻠﻘﺪ ﻛـﺎﻥ
ﻳﻨﻈﺮ ﺑﻌﲔ ﻋﻘﻠﻪ ﻣﺎ ﻻ ﻳﻨﻈﺮ ﺑﻌﲔ ﺭﺃﺳﻪ.
ﻭﻫﺬﺍ ﻣﺜﻞ ﺁﺧﺮ ﻳﱪﺯ ﺣﺮﺹ ﺍﻵﺑﺎﺀ ﻋﻠﻰ ﺗﻌﻠﻢ ﺃﺑﻨﺎﺋﻬﻢ ،ﺭﻏﻢ ﺑﻌـﺪﻫﻢ
ﻋﻨﻬﻢ ﻭﻋﻠﻤﻬﻢ ﲟﺸﻘﺔ ﺍﻟﺴﻔﺮ ﻭﳐﺎﻃﺮ ﺍﻟﻄﺮﻳﻖ ﻭﺑﻌﺪ ﺍﳌﻔﺎﺯﺓ ،ﻭﻟﻜﻨﻬﻢ ﺁﺛـﺮﻭﺍ
ﻓﻘﺪ ﺃﻛﺒﺎﺩﻫﻢ ﰲ ﺳﺒﻴﻞ ﻃﻠﺒﻬﻢ ﻟﻠﻌﻠﻢ ﻭﻧﻔﻊ ﺃﻧﻔﺴـﻬﻢ ﻭﻣـﻦ ﰒ ﺍﻹﺳـﻼﻡ
ﻭﺍﳌﺴﻠﻤﲔ.
ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﻋﺎﺻﻢ ﺍﻟﻮﺍﺳﻄﻲ :ﺩﻓﻊ ﺇﱄ ﺃﰊ ﻣﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻭﻗـﺎﻝ
ﱄ :ﺍﺫﻫﺐ ﻭﺳﺎﻓﺮ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﺃﺭﻯ ﻭﺟﻬﻚ ﺇﻻ ﻭﻣﻌﻚ ﻣﺎﺋﺔ ﺃﻟـﻒ
ﺣﺪﻳﺚ ،ﻓﺴﺎﻓﺮ ﻭﺍﺭﲢﻞ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﰒ ﺭﺟﻊ ﻟﻨﺸﺮﻩ ﺣﱴ ﻛـﺎﻥ ﳛﻀـﺮ
) (١
ﳎﻠﺴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﲔ ﺃﻟﻔﺎﹰ .
F85
ﻭﻗﺎﻝ ﺍﳌﻌﺘﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ :ﻛﺘﺐ ﺇﱄ ﺃﰊ .ﻭﺃﻧـﺎ ﺑﺎﻟﻜﻮﻓـﺔ :ﺍﺷـﺘﺮ
) (٢
ﺍﻟﺼﺤﻒ ،ﻭﺍﻛﺘﺐ ﺍﻟﻌﻠﻢ؛ ﻓﺈﻥ ﺍﳌﺎﻝ ﻳﻔﲎ ،ﻭﺍﻟﻌﻠﻢ ﻳﺒﻘﻰ .
F86
ﻫﺬﻩ ﺻﻮﺭ ﻣﺸﺮﻗﺔ ﻣﻦ ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﻢ ﻭﻣﺘﺎﺑﻌﺘﻬﻢ ﻭﺣﺜﻬﻢ ﻋﻠﻰ
ﻃﻠﺐ ﺍﻟﻌﻠﻢ؛ ﻓﺈﻧﻪ ﻻ ﻳﺜﲏ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻻ ﳛﻘﺮﻩ ﺇﻻ ﺟﺎﻫﻞ ﻻ ﻳﻌﻠﻢ ﺧﲑ
ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ .ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ :ﻻ ﻳﺜﺒﻂ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺇﻻ
ﺟﺎﻫﻞ.
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٣١٧/١
) (٢ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﺹ.٣٩
٣٣
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻣﻮﺻﻴﺎﹰ ﺍﺑﻨﻪ ﻭﺣﺎﺿﺎﹰ ﻟﻪ ﻋﻠﻰ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﻠﻢ:
ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﻠﻢ ﻳﺮﻓﻊ ﺍﻷﺭﺫﺍﻝ ،ﻓﻘﺪ ﻛﺎﻥ ﺧﻠﻖ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻧﺴﺐ
ﳍﻢ ﻳﺬﻛﺮ ﻭﻻ ﺻﻮﺭﺓ ﺗﺴﺘﺤﺴﻦ.
ﻭﻛﺎﻥ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺃﺳﻮﺩ ﺍﻟﻠﻮﻥ ،ﻣﺴﺘﻮﺣﺶ ﺍﳋﻠﻘﺔ ،ﻭﺟﺎﺀ ﺇﻟﻴﻪ
ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﻫﻮ ﺧﻠﻴﻔﺔ ﻭﻣﻌﻪ ﻭﻟﺪﺍﻩ؛ ﻓﺠﻠﺴﻮﺍ ﻳﺴﺄﻟﻮﻧﻪ ﻋﻦ
ﺍﳌﻨﺎﺳﻚ ،ﻓﺤﺪﺛﻬﻢ ﻭﻫﻮ ﻣﻌﺮﺽ ﻋﻨﻬﻢ ﺑﻮﺟﻬﻪ ،ﻓﻘﺎﻝ ﺍﳋﻠﻴﻔﺔ ﻟﻮﻟﺪﻳﻪ :ﻗﻮﻣﺎ
ﻭﻻ ﺗﻨﻴﺎ ﻭﻻ ﺗﻜﺴﻼ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻤﺎ ﺃﻧﺴﻰ ﺫﻟﻨﺎ ﺑﲔ ﻳﺪﻱ ﻫﺬﺍ ﺍﻟﻌﺒﺪ
ﺍﻷﺳﻮﺩ.
ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﻣﻮﱃ ،ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﻣﻜﺤﻮﻝ ﻭﺧﻠﻖ ﻛﺜﲑ ،ﻭﺇﳕﺎ
) (١
ﺷﺮﻓﻮﺍ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻮﻯ .
F87
ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﻟﻨﺼﺮ ﺍﳍﻼﱄ :ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ :ﻛﻨﺖ ﰲ ﳎﻠﺲ
ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻓﻨﻈﺮ ﺇﱃ ﺻﱯ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ،ﻓﻜﺎﻥ ﺃﻫـﻞ ﺍﻠـﺲ
ﺎﻭﻧﻮﺍ ﺑﻪ ﻟﺼﻐﺮ ﺳﻨﻪ ،ﻓﻘﺎﻝ ﺳﻔﻴﺎﻥ :ﻛﹸﻨﺘﻢ ﻣـﻦ ﻗﹶﺒـﻞﹸ ﻓﹶﻤـﻦ ﺍﷲُ
ﻋﻠﹶﻴﻜﹸﻢ ﰒ ﻗﺎﻝ :ﻳﺎ ﻧﻀﺮ! ﻟﻮ ﺭﺃﻳﺘﲏ ﻭﱄ ﻋﺸﺮ ﺳﻨﲔ ،ﻃﻮﱄ ﲬﺴـﺔ
ﺃﺷﺒﺎﺭ ،ﻭﻭﻫﻲ ﻛﺎﻟﺪﻳﻨﺎﺭ ،ﻭﺃﻧﺎ ﻛﺸﻌﻠﺔ ﻧﺎﺭ ،ﺛﻴﺎﰊ ﺻﻐﺎﺭ ،ﻭﺃﻛﻤـﺎﻣﻲ
ﻗﺼﺎﺭ ،ﻭﺫﻳﻠﻲ ﲟﻘﺪﺍﺭ ،ﻭﻧﻌﻠﻲ ﻛﺂﺫﺍﻥ ﺍﻟﻔـﺄﺭ ،ﺍﺧﺘﻠﻔـﺖ ﺇﱃ ﻋﻠﻤـﺎﺀ
ﺍﻷﻣﺼﺎﺭ ﻣﺜﻞ ﺍﻟﺰﻫﺮﻱ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﺃﺟﻠﺲ ﺑﻴﻨـﻬﻢ ﻛﺎﳌﺴـﻤﺎﺭ،
ﳏﱪﰐ ﻛﺎﳉﻮﺯﺓ ،ﻭﻣﻘﻠﱵ ﻛﺎﳌﻮﺯﺓ ،ﻭﻗﻠﻤﻲ ﻛﺎﻟﻠﻮﺯﺓ ،ﻓـﺈﺫﺍ ﺩﺧﻠـﺖ
ﺍﻠﺲ ﻗﺎﻟﻮﺍ :ﺃﻭﺳﻌﻮﺍ ﻟﻠﺸﻴﺦ ﺍﻟﺼﻐﲑ .ﻗﺎﻝ :ﰒ ﺗﺒﺴﻢ ﺍﺑﻦ ﻋﻴﻴﻨﺔ
) (١ﻟﻔﺘﺔ ﺍﻟﻜﺒﺪ ﰲ ﻧﺼﻴﺤﺔ ﺍﻟﻮﻟﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺹ.٤٦
٣٤
) (١
ﻭﺿﺤﻚ .ﻗﺎﻝ ﺃﲪﺪ :ﻓﺘﺒﺴﻢ ﺃﰊ ﻭﺿﺤﻚ .
F8
ﻭﺭﻏﻢ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﻓﺮ ﺇﻻ ﺃﻥ ﺍﻟﻌﻠﻢ ﲝﺮ ﻻ ﺳﺎﺣﻞ ﻟﻪ ﻭﻓﹶﻮﻕ ﻛﹸـﻞﱢ
ﺫﻱ ﻋﻠﹾﻢﹴ ﻋﻠﻴﻢ ﻓﻜﺎﻧﻮﺍ ﳛﺘﺎﺭﻭﻥ ﰲ ﺍﳌﺴﺎﺋﻞ .ﻭﳜﺸﻮﻥ ﺍﻟﻔﺘﻴﺎ ﺑﺪﻭﻥ ﻋﻠـﻢ،
ﻭﻳﺘﺪﺍﻓﻌﻮﻥ ﺍﻷﻣﺮ.
ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﻗﺎﻝ :ﻛﻨﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻓﺠﺎﺀ ﺭﺟﻞ
ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﺟﺌﺘﻚ ﻣﻦ ﻣﺴﲑﺓ ﺳﺘﺔ ﺃﺷﻬﺮ ،ﲪﻠﲏ ﺃﻫـﻞ ﺑﻠـﺪﻱ
ﻣﺴﺄﻟﺔ ﺃﺳﺄﻟﻚ ﻋﻨﻬﺎ ﻗﺎﻝ :ﻗﻞ ،ﻓﺴﺄﻟﻪ ﺍﻟﺮﺟﻞ ﻋـﻦ ﺍﳌﺴـﺄﻟﺔ ،ﻓﻘـﺎﻝ :ﻻ
ﺃﺣﺴﻨﻬﺎ ،ﻗﺎﻝ :ﻓﺒﻬﺖ ﺍﻟﺮﺟﻞ ﻛﺄﻧﻪ ﻗﺪ ﺟﺎﺀ ﺇﱃ ﻣﻦ ﻳﻌﻠﻢ ﻛﻞ ﺷﻲﺀ .ﻓﻘﺎﻝ:
ﺃﻱ ﺷﻲﺀ ﺃﻗﻮﻝ ﻷﻫﻞ ﺑﻠﺪﻱ ﺇﺫﺍ ﺭﺟﻌﺖ ﺇﻟﻴﻬﻢ؟ ﻗﺎﻝ :ﺗﻘﻮﻝ ﳍﻢ :ﻗﺎﻝ ﻣﺎﻟﻚ:
) (٢
ﻻ ﺃﺣﺴﻦ .
F89
ﺃﺧﻲ ﺍﳊﺒﻴﺐ:
ﻫﺬﻩ ﻭﺻﻴﺔ ﺍﺑﻦ ﺍﻟﻮﺭﺩﻱ ﻻﺑﻨﻪ ﰲ ﻻﻣﻴﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ،ﻭﺍﻟﱵ ﻫﻲ ﻭﺻـﻴﺔ
ﻟﻜﻞ ﺍﺑﻦ ﻭﻃﺎﻟﺐ ﻋﻠﻢ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ ﻭﺗﻌﺎﻗﺐ ﺍﻟﺴﻨﲔ:
ﺣﻜﻤﺎﹰ ﺧﺼﺖ ﺎ ﺧﲑ ﺍﳌﻠﻞ ﺃﻱ ﺑﲏ! ﺍﲰﻊ ﻭﺻﺎﻳﺎ ﲨﻌﺖ
ﺃﺑﻌﺪ ﺍﳋﲑ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺴﻞ ﺍﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻻ ﺗﻜﺴﻞ ﻓﻤﺎ
ﺗﺸـﺘﻐﻞ ﻋﻨﻪ ﲟـﺎﻝ ﻭﺧﻮﻝ ﺍﺣﺘﻔﻞ ﻟﻠﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻻ
) (١ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺹ ،١١٢ﺍﻟﺴﲑ .٤٠٤/٨
) (٢ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ .٥٣/٢
٣٥
ﻳﻌﺮﻑ ﺍﳌﻄﻠﻮﺏ ﳛﻘﺮ ﻣـﺎ ﺑﺬﻝ ﻭﺍﻫﺠﺮ ﺍﻟﻨﻮﻡ ﻭﺣﺼﻠﻪ ﻓﻤﻦ
ﻛﻞ ﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺍﻟﺪﺭﺏ ﻭﺻﻞ ﻻ ﺗﻘﻞ ﻗﺪ ﺫﻫﺒﺖ ﺃﺭﺑـﺎﺑﻪ
ﻭﻗﺪﳝﺎﹰ ﻗﺎﻝ ﺍﳊﻜﻤﺎﺀ :ﻣﻦ ﺃﺳﻬﺮ ﻧﻔﺴﻪ ﺑﺎﻟﻠﻴﻞ ﻓﻘﺪ ﻓﺮﺡ ﻗﻠﺒﻪ ﺑﺎﻟﻨﻬﺎﺭ.
ﻭﺇﻧﻪ ﻟﻔﺮﺡ ﻻ ﻳﻌﺪﻟﻪ ﻓﺮﺡ ﺑﻨﺸﺮ ﻋﻠﻤﻪ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﺧﻄـﻰ ﺍﻷﻧﺒﻴـﺎﺀ
ﻭﺍﻟﺼﺎﳊﲔ ﰲ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺗﺄﺩﻳﺔ ﺍﻷﻣﺎﻧﺔ.
ﺇﻟﻴﻬﻢ ـ ﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ـ ﻳﺮﺟﻊ ﺍﻷﻣﺮ ،ﻭﺗﺼﺪﺭ ﺍﻷﻣﺔ ﻋﻦ ﺭﺃﻳﻬﻢ
ﻭﻗﻮﳍﻢ .ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻷﻢ ﺣﻔﻈﻮﺍ ﻣﲑﺍﺙ ﺍﻟﻨﺒﻮﺓ ،ﻭﺃﻋﻈﻢ ﺑﻪ ﻣﻦ ﻣﲑﺍﺙ.
ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﳊﻴﺔ ﻟﻠﻨﺒﻮﻍ ﺍﳌﺒﻜﺮ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﻠﻢ ﻣﻨﺬ ﺍﻟﺼﻐﺮ:
ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺭﺳﻮﻝ
ﺍﷲ » : ﺃﻋﻠﻢ ﺃﻣﱵ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ« .ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ
ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ:ﻟﻮ ﺍﺳﺘﺨﻠﻔﺖ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻓﺴﺄﻟﲏ ﻋﻨﻪ
ﺭﰊ ﻋﺰ ﻭﺟﻞ :ﻣﺎ ﲪﻠﻚ ﻋﻠﻰ ﺫﻟﻚ؟ ﻟﻘﻠﺖ :ﲰﻌﺖ ﻧﺒﻴﻚ ﻳﻘﻮﻝ» :ﺇﻥ
ﺍﻟﻌﻠﻤﺎﺀ ﺇﺫﺍ ﺣﻀﺮﻭﺍ ﺭﻢ ﻋﺰ ﻭﺟﻞ ﻛﺎﻥ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﺑﺮﺗﻮﺓ ﲝﺠﺮ«.
ﻭﺍﻟﺬﻱ ﺷﺒﻬﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺈﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺗﻌﻠﻴﻤﻪ
ﺍﳋﲑ ﻟﻠﻨﺎﺱ ،ﻭﰲ ﻃﺎﻋﺘﻪ ﻭﺇﻧﺎﺑﺘﻪ ﻟﺮﺑﻪ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺇﻥ ﻣﻌﺎﺫﺍﹰ ﻛﺎﻥ ﺃﻣﺔ
ﻗﺎﻧﺘﺎﹰ ﷲ ﺣﻨﻴﻔﺎﹰ.
ﻭﻣﺎﺕ ﻣﻌﺎﺫ ﻫﺬﺍ ،ﻣﺎﺕ ﻭﻋﻤﺮﻩ ﺛﻨﺘﺎﻥ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ.
ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﻌﺪﻳﺪﺓ ﻭﺍﳌﺆﻟﻔـﺎﺕ ﺍﳌﻔﻴـﺪﺓ ﰲ
ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻠﻐﺔ ﺗﻮﰲ ﻭﻋﻤﺮﻩ ﲬﺲ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ.
٣٦
ﻭﺭﻏﻢ ﺃﻋﻤﺎﺭﻫﻢ ﺍﻟﻘﺼﲑﺓ ﺇﻻ ﺃﻥ ﺍﷲ ﻧﻔﻊ ﺑﻌﻠﻤﻬﻢ ﺍﻷﻣﺔ ،ﻭﻻ ﻳﺰﺍﻝ
ﻳﻄﺮﻕ ﺁﺫﻧﻨﺎ ﻛﻞ ﻳﻮﻡ :ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻬﻢ ﺍﷲ ﲨﻴﻌﺎﹰ.
ﻭﺣﺪﺙ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺎﻝ :ﻛﻨﺖ ﻳﺘﻴﻤﺎﹰ ﰲ ﺣﺠﺮ ﺃﻣﻲ،
ﻓﺪﻓﻌﺘﲏ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻫﺎ ﻣﺎ ﺗﻌﻄﻴﻪ ﻟﻠﻤﻌﻠﻢ ،ﻓﻜﺎﻥ ﺍﳌﻌﻠﻢ ﻳﺮﺿﻰ
ﻣﲏ ﺃﻥ ﺃﺧﻠﻔﻪ ﺇﺫﺍ ﻗﺎﻡ ،ﻓﻤﺎ ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ،ﻓﻜﻨﺖ ﺃﺟﺎﻟﺲ
ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻛﻨﺖ ﺃﲰﻊ ﺍﳌﺴﺄﻟﺔ ﺃﻭ ﺍﳊﺪﻳﺚ ﻓﺄﺣﻔﻈﻬﺎ ،ﻭﱂ ﻳﻜﻦ ﻋﻨﺪ ﺃﻣﻲ
ﻣﺎﻝ ﺗﻌﻄﻴﻨﻴﻪ ﻷﺷﺘﺮﻱ ﺑﻪ ﻭﺭﻗﺎﹰ ﻭﻗﺮﺍﻃﻴﺲ ﺃﻛﺘﺐ ﻓﻴﻬﺎ ،ﻭﻛﻨﺖ ﺃﺗﺘﺒﻊ ﺍﻟﻌﻈﺎﻡ
ﻭﺍﳋﺰﻑ ﻭﺃﻛﺘﺎﻑ ﺍﳉﻤﺎﻝ ﻭﺳﻌﻒ ﺍﻟﻨﺨﻞ ،ﻓﺄﻛﺘﺐ ﻓﻴﻬﺎ ﺍﳊﺪﻳﺚ ،ﻓﺈﺫﺍ ﺍﻣﺘﻸ
ﻃﺮﺣﺘﻪ ﰲ ﺟﺮﺓ ﻛﺎﻧﺖ ﻟﻨﺎ ﰲ ﺍﻟﺒﻴﺖ ،ﰒ ﺇﻥ ﺍﳉﺮﺍﺭ ﺍﻟﱵ ﰲ ﺍﻟﺒﻴﺖ ﻗﺪ
ﻛﺜﺮﺕ ،ﻓﻘﺎﻟﺖ ﱄ ﺃﻣﻲ :ﺇﻥ ﻫﺬﻩ ﺍﳉﺮﺍﺭ ﻗﺪ ﺿﻴﻘﺖ ﻋﻠﻴﻨﺎ ﺍﻟﺒﻴﺖ ،ﻓﺄﻗﺒﻠﺖ
ﻋﻠﻰ ﻫﺬﻩ ﺍﳉﺮﺍﺭ ﺃﺣﻔﻆ ﻣﺎ ﻓﻴﻬﺎ ﰒ ﺃﻟﻘﻴﻬﺎ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺴﺮ ﺍﷲ ﱄ ﺍﻟﺴﻔﺮ
) (١
ﺇﱃ ﺍﻟﻴﻤﻦ .
F90
ﻭﻛﺎﻥ ﺳﺒﺐ ﺗﺒﻜﲑ ﺳﻔﻴﺎﻥ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﺗﺸﺠﻴﻊ ﺃﻣﻪ ﻟﻪ،
ﻭﺣﻀﻬﺎ ﻟﻪ ﻋﻠﻴﻪ ،ﻭﺗﻮﺟﻴﻬﻬﺎ ﻟﻪ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﳑﺎ ﻳﻌﻠﻢ ﻭﻣﻦ ﳎﺎﻟﺴﺔ ﺍﻟﻌﻠﻤﺎﺀ،
ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺛﺮ ﺍﻟﻌﻠﻢ ﰲ ﺳﻠﻮﻛﻪ ﻭﺃﺩﺑﻪ ﻭﻣﻌﺎﻣﻠﺘﻪ ﻟﻠﻨﺎﺱ ﻭﺇﻻ ﻓﻤﺎ ﻓﺎﺋﺪﺓ
ﺍﻟﻌﻠﻢ؟
ﻓﻘﺪ ﻗﺎﻟـﺖ ﻟﺴـﻔﻴﺎﻥ ﻭﻫـﻲ ﺗـﺪﻓﻊ ﺑـﻪ ﺇﱃ ﺣﻠﻘـﺎﺕ ﺍﻟﻌﻠـﻢ
ﻭﳎﺎﻟﺴﺔ ﺍﳌﺸﺎﻳﺦ :ﻳﺎ ﺑﲏ! ﺧﺬ ،ﻫﺬﻩ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ،ﻭﺗﻌﻠﻢ ﻋﺸﺮﺓ ﺃﺣﺎﺩﻳﺚ،
ﻓﺈﺫﺍ ﻭﺟﺪﺎ ﺗﻐﲑ ﰲ ﺟﻠﺴﺘﻚ ﻭﻣﺸﻴﺘﻚ ﻭﻛﻼﻣـﻚ ﻣـﻊ ﺍﻟﻨﺎﺱ ﻓـﺄﻗﺒﻞ
) (١ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ .٩٨/١
٣٧
ﻋﻠﻴﻪ ،ﻭﺃﻧﺎ ﺃﻋﻴﻨﻚ ﲟﻐﺰﱄ ﻫﺬﺍ ﻭﺇﻻ ﻓﺎﺗﺮﻛﻪ ،ﻓﺈﱐ ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﻭﺑﺎﻻﹰ
) (١
ﻋﻠﻴﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .
F91
ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ﲨﻊ ﺍﷲ ﻟﻪ ﻗﻠﺒﺎﹰ ﻭﺍﻋﻴﺎﹰ ﻭﺫﻫﻨﺎﹶً
ﺣﺎﻓﻈﺎﹰ ،ﻓﺎﺟﺘﻤﻊ ﻟﻪ ﺃﻃﺮﺍﻑ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﱂ ﻳﺘﺠﺎﻭﺯ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻣﻦ ﻋﻤﺮﻩ،
ﻓﻘﺪ ﺣﺪﺙ ﰲ ﺑﺪﺍﻳﺔ ﻃﻠﺒﻪ ﺃﻥ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺪﺍﺧﻠﻲ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﻣـﻦ ﻛﺒـﺎﺭ
ﺍﶈﺪﺛﲔ ﰲ ﲞﺎﺭﻯ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺣﻠﻘﺔ ﺭﺍﺋﻌﺔ ﻣﺸﻬﻮﺭﺓ ،ﻛﺎﻥ
ﻳﺪﺭﺱ ﺫﺍﺕ ﻣﺮﺓ ﺣﺴﺐ ﻋﺎﺩﺗﻪ ،ﻭﻛﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻳﺴﻤﻊ ،ﻓﻘﺎﻝ ﺍﻟﺪﺍﺧﻠﻲ ﰲ
ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ :ﺳﻔﻴﺎﻥ ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ.
ﻓﻘﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺇﻥ ﺃﺑﺎ ﺍﻟﺰﺑﲑ ﱂ ﻳﺮﻭ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻛـﺎﻥ ﻳﺮﻳـﺪ ﺃﻥ
ﻳﻨﺒﻬﻪ ﻋﻠﻰ ﺧﻄﺌﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ،ﻭﻟﻜﻦ ﺍﻟﺪﺍﺧﻠﻲ ﺩﻫﺶ ﳌـﺎ ﲰـﻊ ﻫـﺬﺍ
ﺍﻟﺼﻮﺕ ﻭﺍﻧﺘﻬﺮﻩ ،ﻓﺎﻋﺘﺬﺭ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺎﻝ ﻟﻪ :ﺍﺭﺟﻊ ﺇﱃ ﺍﻷﺻﻞ ﺇﻥ ﻛﺎﻥ
ﻋﻨﺪﻙ.
ﻓﺪﺧﻞ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺭﺍﺟﻊ ﺍﻷﺻﻞ ،ﻓﺎﻋﺘﺮﻑ ﺑﺼﺤﺔ ﻗـﻮﻝ ﺍﻟﺒﺨـﺎﺭﻱ،
ﻭﺍﻧﺘﺒﻪ ﳋﻄﺌﻪ ﺇﻻ ﺃﻧﻪ ﺃﺟﻞ ﺗﺼﺤﻴﺢ ﺍﻟﺴﻨﺪ ،ﻭﺗﺮﻙ ﻣﻦ ﺑﺎﺏ ﺍﻹﻧﺼـﺎﻑ ﺃﻭ
ﺑﺈﺭﺍﺩﺓ ﺍﻻﺧﺘﺒﺎﺭ ﺗﺼﺤﻴﺤﻪ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻓﻠﻤﺎ ﺧﺮﺝ ﻗﺎﻝ ﻟﻪ :ﻛﻴﻒ
ﻫﻮ ﻳﺎ ﻏﻼﻡ؟.
ﻓﺄﺟﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺮﲡﻼﹰ :ﻫﻮ ﻫﻜﺬﺍ:
ﺍﻟﺰﺑﲑ )ﻭﻫﻮ ﺍﺑﻦ ﻋﺪﻱ( ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ.
ﻓﺄﺧﺬ ﺍﻟﻘﻠﻢ ﻭﺃﺻﻠﺢ ﻛﺘﺎﺑﻪ ،ﻭﻗﺎﻝ :ﺻﺪﻗﺖ.
ﻗﺎﻝ :ﻓﻘﺎﻝ ﻟﻪ ﺇﻧﺴﺎﻥ :ﺍﺑﻦ ﻛﻢ ﺣﲔ ﺭﺩﺩﺕ ﻋﻠﻴﻪ؟
) (١ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ .١٨٩/٣
٣٨
) (١
ﻓﻘﺎﻝ :ﺍﺑﻦ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﻨﺔ .
F92
ﻭﻗﺪ ﺣﻔﻆ ﺭﲪﻪ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ ،ﻭﺣﻔﻆ ﺍﳌﻮﻃﺄ ﻭﻫﻮ
) (٢
ﺍﺑﻦ ﻋﺸﺮ ﺳﻨﲔ .
F93
ﻭﳑﺎ ﻳﻘﺮﺡ ﺍﻟﻜﺒﺪ ﻭﻳﺪﻣﻲ ﺍﻟﻌﲔ ﺃﻥ ﻧﺮﻯ ﺷﺒﺎﺏ ﺍﻷﻣﺔ ﰲ ﻣﺜﻞ ﻫـﺬﻩ
ﺍﻟﺴﻦ ﻻ ﻳﻄﻠﺒﻮﻥ ﻋﻠﻤﺎﹰ ﻭﻻ ﳛﺴﻨﻮﻥ ﺃﺩﺑﺎﹰ .ﻧﻌﻢ ﺃﺣﺪ ﻋﺸﺮ ﻋﺎﻣﺎﹰ ﻛﺎﻥ ﻋﻤـﺮ
ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺣﲔ ﺻﺤﺢ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺍﻟﺮﺳـﻮﻝ . ﻓـﺄﻳﻦ ﺃﺑﻨـﺎﺀ
ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ؟!
ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪـﻪ ﺍﷲ
ﻗﻮﻟﻪ :ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﺗﺼﺪﺭ ﰲ ﻋﺼﺮ ﺍﻷﺋﻤﺔ ﺍﳌﱪﺯﻳﻦ ﻟﻺﻓﺘـﺎﺀ ﻭﺍﻟﺘـﺪﺭﻳﺲ
ﻭﺍﻟﺘﺼﻨﻴﻒ ،ﻭﻗﺪ ﺃﻣﺮﻩ ﺑﺬﻟﻚ ﺷﻴﺨﻪ ﺃﺑﻮ ﺧﺎﻟﺪ ﻣﺴﻠﻢ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺰﳒﻲ ،ﺇﻣﺎﻡ
ﺃﻫﻞ ﻣﻜﺔ ﻭﻣﻔﺘﻴﻬﺎ ـ ﻭﻗﺘﺬﺍﻙ ـ ﻭﻗﺎﻝ ﻟﻪ :ﺃﻓﺖ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؛ ﻓﻘﺪ ﻭﺍﷲ
) (٣
ﺁﻥ ﻟﻚ ﺃﻥ ﺗﻔﱵ .ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺇﺫ ﺫﺍﻙ ﻟﻪ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ .
F94
ﻭﻻﺑﺪ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺷﻴﺦ ﻣﺸﻬﻮﺭ ﻭﺁﺧﺮ ﺧﺎﻣﻞ ﻏﲑ
ﻣﻌﺮﻭﻑ ،ﺑﻞ ﻳﺄﺧﺬ ﻣﻦ ﺍﳉﻤﻴﻊ.
ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ :ﻓﺎﻻﺳﺘﻨﻜﺎﻑ ﻋﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺇﻻ ﻣﻦ ﺍﳌﺮﻣﻮﻗﲔ ﺍﳌﺸﻬﻮﺭﻳﻦ
ﻫﻮ ﻋﲔ ﺍﳊﻤﺎﻗﺔ ،ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﺳﺒﺐ ﺍﻟﻨﺠـﺎﺓ ﻭﺍﻟﺴـﻌﺎﺩﺓ ،ﻭﻣـﻦ ﻳﻄﻠـﺐ
ﻣﻬﺮﺑﺎﹰ ﻣﻦ ﺳﺒﻊ ﺿﺎﺭ ﻳﻔﺘﺮﺳﻪ ﱂ ﻳﻔـﺮﻕ ﺑـﲔ ﺃﻥ ﻳﺮﺷـﺪﻩ ﺇﱃ ﺍﳍـﺮﺏ
ﻣﺸﻬﻮﺭ ﺃﻭ ﺧﺎﻣﻞ .ﻓﻘﺪ ﻗﺎﻝ » : ﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ،ﺣﻴﺜﻤﺎ ﻭﺟـﺪ
ﺍﳌﺆﻣﻦ ﺿﺎﻟﺘﻪ ﻓﻠﻴﺠﻤﻌﻬﺎ ﺇﻟﻴﻪ« ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ» :ﺍﻟﻜﻠﻤﺔ
) (١ﻣﻘﺪﻣﺔ ﺍﻟﻔﺘﺢ ﺹ ،٤٧٨ﻣﻘﺪﻣﺔ ﺍﻟﻘﺴﻄﻼﱐ .٢٧/١
) (٢ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ .٢٥٠/٢
) (٣ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ ﻟﻠﻨﻮﻭﻱ .٥٠/١
٣٩
ﺍﳊﻜﻴﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﻓﺤﻴﺚ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖ ﺎ«.
ﻭﻣﻦ ﺃﺩﺑﻪ ﻣﻊ ﺃﺳﺘﺎﺫﻩ :ﺍﻟﺼﻤﺖ ﺍﻟﻜـﺜﲑ ،ﻭﺍﻻﺳـﺘﻤﺎﻉ ﺍﻟﺸـﺪﻳﺪ،
ﻭﺍﻟﺘﺴﻠﻴﻢ ،ﻭﺍﻟﺼﱪ ،ﻭﻋﺪﻡ ﺗﻜﺮﺍﺭ ﺷﻲﺀ ﻓﻬﻤﻪ ﻋﻨﺪﻩ ،ﻭﻋﺪﻡ ﺍﻹﻛﺜـﺎﺭ ﻣـﻦ
ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻗﺪ ﻓﻬﻢ ﺟﻮﺍﺎ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ
ﻻﺑﻨﻪ ﻣﺆﺩﺑﺎﹰ ﺇﻳﺎﻩ :ﻳﺎ ﺑﲏ! ﺇﺫﺍ ﺟﺎﻟﺴﺖ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻜﻦ ﻋﻠﻰ ﺃﻥ ﺗﺴﻤﻊ ﺃﺣﺮﺹ
ﻣﻨﻚ ﻋﻠﻰ ﺃﻥ ﺗﻘﻮﻝ ،ﻭﺗﻌﻠﻢ ﺣﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ ﻛﻤﺎ ﺗﺘﻌﻠﻢ ﺣﺴﻦ ﺍﻟﻜـﻼﻡ،
) (١
ﻭﻻ ﺗﻘﻄﻊ ﻋﻠﻰ ﺃﺣﺪ ﺣﺪﻳﺜﺎﹰ ﻭﺇﻥ ﻃﺎﻝ ﺣﱴ ﳝﺴﻚ .
F95
ﻗﺎﻝ ﻣﺎﻟﻚ :ﻗﻠﺖ ﻷﻣﻲ :ﺃﺫﻫﺐ ﻓﺄﻛﺘﺐ ﺍﻟﻌﻠﻢ؟ ﻓﻘﺎﻟﺖ :ﺗﻌﺎﻝ ﻓﺎﻟﺒﺲ
ﺛﻴﺎﺏ ﺍﻟﻌﻠﻢ ،ﻓﺄﻟﺒﺴﺘﲏ ﻣﺴﻤﺮﺓ ،ﻭﻭﺿﻌﺖ ﺍﻟﻄﻮﻳﻠﺔ ﻋﻠﻰ ﺭﺃﺳﻲ ،ﻭﻋﻤﻤـﺘﲏ
ﻓﻮﻗﻬﺎ ،ﰒ ﻗﺎﻟﺖ :ﺍﺫﻫﺐ ﻓﺎﻛﺘﺐ ﺍﻵﻥ.
ﻭﻛﺎﻧﺖ ﺗﻘﻮﻝ :ﺍﺫﻫﺐ ﺇﱃ ﺭﺑﻴﻌﺔ ﻓﺘﻌﻠﻢ ﻣﻦ ﺃﺩﺑﻪ ﻗﺒﻞ ﻋﻠﻤﻪ.
) (١ﺍﻹﺣﻴﺎﺀ .٥٠/١
٤٠
ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ
ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻣﺘﺤﺪﺛﺎﹰ ﻋﻦ ﺍﻷﺋﻤﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻌﺰﺍﺋﻢ ﻭﺍﳍﻤﻢ:
ﻛﺎﻧﺖ ﳘﻢ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻴﺔ ،ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﺗﺼﺎﻧﻴﻔﻬﻢ ﺍﻟﱵ ﻫﻲ
ﺯﺑﺪﺓ ﺃﻋﻤﺎﺭﻫﻢ .ﺇﻻ ﺃﻥ ﺃﻛﺜﺮ ﺗﺼﺎﻧﻴﻔﻬﻢ ﺩﺛﺮﺕ ،ﻷﻥ ﳘﻢ ﺍﻟﻄﻼﺏ ﺿﻌﻔﺖ،
ﻓﺼﺎﺭﻭﺍ ﻳﻄﻠﺒﻮﻥ ﺍﳌﺨﺘﺼﺮﺍﺕ ،ﻭﻻ ﻳﻨﺸﻄﻮﻥ ﻟﻠﻤﻄﻮﻻﺕ.
ﰒ ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺎ ﻳﺪﺭﺳﻮﻥ ﺑﻪ ﻣﻦ ﺑﻌﻀﻬﺎ ،ﻓﺪﺛﺮﺕ ﺍﻟﻜﺘﺐ ﻭﱂ
ﺗﻨﺴﺦ .ﻓﺴﺒﻴﻞ ﻃﺎﻟﺐ ﺍﻟﻜﻤﺎﻝ ﰲ ﻃﻠﺐ ،ﺍﻟﻌﻠﻢ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﱵ
ﻗﺪ ﲣﻠﻔﺖ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ ،ﻓﻠﻴﻜﺜﺮ ﻣﻦ ﺍﳌﻄﺎﻟﻌﺔ؛ ﻓﺈﻧﻪ ﻳﺮﻯ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﻮﻡ
ﻭﻋﻠﻮ ﳘﻤﻬﻢ ﻣﺎ ﻳﺸﺤﺬ ﺧﺎﻃﺮﻩ ﻭﳛﺮﻙ ﻋﺰﳝﺘﻪ ﻟﻠﺠﺪ ،ﻭﻣﺎ ﳜﻠﻮ ﻛﺘﺎﺏ ﻣﻦ
ﻓﺎﺋﺪﺓ.
ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺳﲑ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻧﻌﺎﺷﺮﻫﻢ ،ﻻ ﻧﺮﻯ ﻓﻴﻬﻢ ﺫﺍ ﳘﺔ
) (١
ﻋﺎﻟﻴﺔ ﻓﻴﻘﺘﺪﻱ ﺎ ﺍﳌﺒﺘﺪﻱ ،ﻭﻻ ﺻﺎﺣﺐ ﻭﺭﻉ ﻓﻴﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﺰﺍﻫﺪ .
F96
ﺭﺣﻢ ﺍﷲ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﻫﻮ ﻳﻌﺘﺐ ﻋﻠﻰ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ،ﻓﻜﻴﻒ ﺑﻪ ﻟﻮ ﺭﺃﻯ
ﺃﻫﻞ ﺯﻣﺎﻧﻨﺎ ،ﻭﻗﺪ ﺗﻴﺴﺮﺕ ﳍﻢ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ ﻭﻟﻜﻨﻬﻢ ﻋﺰﻓﻮﺍ ﻋﻨﻬﺎ؟! ﻫﻲ ﺑﲔ
ﺃﻳﺪﻳﻬﻢ ﻭﲢﺖ ﻣﺘﻨﺎﻭﳍﻢ ،ﻭﻟﻜﻦ ﺃﺻﺤﺎﺏ ﺍﳍﻤﻢ ﻗﻼﺋﻞ ،ﻭﺃﻫﻞ ﺍﻟﻌﺰﺍﺋﻢ
ﻧﻮﺍﺩﺭ.
ﻫﺎﻙ ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ ﻧﺒﺬﺍﹰ ﻋﻦ ﺻﱪﻫﻢ ،ﻭﻛﻴﻒ ﻛﺎﻧﻮﺍ ﻳﻄﻠﺒﻮﻥ ﺍﻟﻌﻠﻢ؟
) (١ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﺹ.٥٧١
٤١
ﻭﻣﺎﺫﺍ ﳚﺪﻭﻥ ﻣﻦ ﺻﻌﻮﺑﺎﺕ ﰲ ﺳﺒﻴﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ؟ ﻟﺘﺮﻯ ﺍﻟﻔـﺮﻕ
ﻭﺍﻟﺒﻮﻥ ﺑﲔ ﺃﻫﻞ ﺫﺍﻙ ﺍﻟﺰﻣﺎﻥ ﻭﺑﲔ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ!!
ﺃﺭﺍﺩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻌﺘﻜﻲ ﺍﳌﺼﺮﻱ ،ﺍﻟﺴﻔﺮ ﻣـﻦ ﺍﻟﻘـﺎﻫﺮﺓ ﺇﱃ
ﺍﳌﺪﻳﻨﺔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ،ﻭﻛﺎﻧﺖ ﺯﻭﺟﺔ ﻋﺒـﺪ ﺍﷲ ﺁﻧـﺬﺍﻙ
ﺣﺎﻣﻼﹰ ،ﻓﻘﺎﻝ ﳍﺎ :ﺇﱐ ﻗﺪ ﻋﺰﻣﺖ ﻋﻠﻰ ﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻣـﺎ ﺃﺭﺍﱐ
ﻋﺎﺋﺪﺍﹰ ﺇﱃ ﻣﺼﺮ ﺇﻻ ﺑﻌﺪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ،ﻓﺈﻥ ﺷـﺌﺖ ﺃﻥ ﺃﻃﻠﻘـﻚ ﻃﻠﻘﺘـﻚ
ﻓﺘﻨﻜﺤﲔ ﻣﻦ ﺷﺌﺖ ،ﻭﺇﻥ ﺃﺭﺩﺕ ﺃﺑﻘﻴﻚ ﰲ ﻋﺼﻤﱵ ﻓﻌﻠﺖ ﻭﻟﻜﻦ ﻻ ﺃﺩﺭﻱ
ﻣﱴ ﺳﺄﺭﺟﻊ ﺇﻟﻴﻚ ،ﻓﺎﺧﺘﺎﺭﺕ ﺍﻟﺒﻘﺎﺀ ﺯﻭﺟﺔ ﻟﻪ ،ﻭﺭﺣﻞ ﺍﺑـﻦ ﺍﻟﻘﺎﺳـﻢ ﺇﱃ
ﻣﺎﻟﻚ ،ﻭﺑﻘﻲ ﻋﻨﺪﻩ ﺳﺒﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ﻣﻼﺯﻣﺎﹰ ﳌﺎﻟﻚ ﻻ ﻳﺒﻴﻊ ﻭﻻ ﻳﺸﺘﺮﻱ ،ﺑﻞ
ﳘﺘﻪ ﻣﺼﺮﻭﻓﺔ ﺇﱃ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﻭﻟﺪﺕ ﺯﻭﺟﺘﻪ ﻏﻼﻣﺎﹰ ﻭﻛﱪ،
ﻭﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻮﻻﺩﺓ ﻭﻟﺪﻩ؛ ﻷﻥ ﺃﺧﺒﺎﺭﻩ ﻗﺪ ﺍﻧﻘﻄﻌـﺖ ﻋـﻦ
ﺯﻭﺟﺘﻪ ﻣﻨﺬ ﺭﺣﻴﻠﻪ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺫﺍﺕ ﻳﻮﻡ ﻋﻨـﺪ ﻣﺎﻟـﻚ ﰲ
ﳎﻠﺴﻪ ،ﺇﺫ ﺃﻗﺒﻞ ﻋﻠﻴﻨﺎ ﺣﺎﺝ ﻣﺼﺮﻱ ﺷﺎﺏ ﻣﻠﺜﻢ ﻓﺴﻠﻢ ﻋﻠﻰ ﻣﺎﻟﻚ ﰒ ﻗـﺎﻝ:
ﺃﻓﻴﻜﻢ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ؟ ﻓﺄﺷﺎﺭﻭﺍ ﺇﱄ ،ﻓﺄﻗﺒﻞ ﻋﻠﻲ ﻳﻌﺘﻨﻘﲏ ﻭﻳﻘﺒﻞ ﻣﺎ ﺑﲔ ﻋـﻴﲏ،
ﻭﻭﺟﺪﺕ ﻣﻨﻪ ﺭﺍﺋﺤﺔ ﺍﻟﻮﻟﺪ ،ﻓﺈﺫﺍ ﻫﻮ ﺍﺑﲏ ﺍﻟﺬﻱ ﺗﺮﻛﺖ ﺯﻭﺟﱵ ﺣﺎﻣﻼﹰ ﺑـﻪ
ﻭﻗﺪ ﺷﺐ ﻭﻛﱪ.
ﻭﺍﳉﺪ ﻭﺍﻟﺘﻌﺐ ﻟﻴﺲ ﰲ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﻭﺗﻘﻴﻴﺪﻩ ﻓﺤﺴﺐ ،ﺑﻞ ﺇﻥ ﻣـﻦ
ﺃﻧﺎﺭ ﺍﷲ ﻟﻪ ﻃﺮﻳﻖ ﺍﻟﻌﻠﻢ ﻓﻌﻠﻴﻪ ﻭﺍﺟﺐ ﻧﺸﺮﻩ ﻭﺍﳉﻠﻮﺱ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳌﺘﻌﻠﻤﲔ
ﻭﺍﻟﻌﺎﻣﺔ.
ﺇﺎ ﺯﻛﺎﺓ ﺍﻟﻌﻠﻢ ﻭﻭﺍﺟﺐ ﺗﻌﻠﻴﻤﻪ .ﺭﺣﻢ ﺍﷲ ﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﻓﻘﺪ ﻛﺎﻥ
ﻳﻮﻣﻪ ﻛﻠﻪ ﰲ ﻃﺎﻋﺔ؛ ﻛﺎﻥ ﻳﺼﻮﻡ ﺍﻟﺪﻫﺮ ،ﻭﻛﺎﻥ ﻳﺒﻜﺮ ﻓـﻴﺠﻠﺲ ﻷﺻـﺤﺎﺏ
ﺍﳊﺪﻳﺚ ﺇﱃ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻬﺎﺭ ﰒ ﻳﻨﺼﺮﻑ ﻓﻴﻘﻴﻞ ﺇﱃ ﻭﻗﺖ ﺻـﻼﺓ ﺍﻟﻈـﻬﺮ ،ﰒ
٤٢
ﳜﺮﺝ ﻓﻴﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻭﻳﻘﺼﺪ ﻃﺮﻳﻖ ﺍﳌﺸﺮﻋﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﺼﻌﺪ ﻣﻨﻬﺎ ﺃﺻﺤﺎﺏ
ﺍﻟﺮﻭﺍﻳﺎ ﻓﲑﳛﻮﻥ ﻧﻮﺍﺿﺤﻬﻢ ،ﻓﻴﻌﻠﻤﻬﻢ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺆﺩﻭﻥ ﺑﻪ ﺍﻟﻔـﺮﺽ ﺇﱃ
ﺣﺪﻭﺩ ﺍﻟﻌﺼﺮ ،ﰒ ﻳﺮﺟﻊ ﺇﱃ ﻣﺴﺠﺪﻩ ،ﻓﻴﺼﻠﻲ ﺍﻟﻌﺼﺮ ،ﰒ ﳚﻠﺲ ﻓﻴـﺪﺭﺱ
ﺍﻟﻘﺮﺁﻥ ﻭﻳﺬﻛﺮ ﺍﷲ ﺇﱃ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ،ﰒ ﻳـﺪﺧﻞ ﺇﱃ ﻣﱰﻟـﻪ ﻓﻴﻘـﺪﻡ ﺇﻟﻴـﻪ
) (١
ﺇﻓﻄﺎﺭﻩ . F97
) (٢
ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﻱ ﻻ ﻳﻌﺪﻡ ﰲ ﺍﻟﺼﻴﻒ ﺍﳊﻴﺲ ،ﻭﺍﻟﺮﳛﺎﻥ
F98
) (٤ ) (٣
ﻭﺍﻟﻠﻴﻨﻮﻓﺮ ،ﻓﺈﺫﺍ ﺃﻛﻞ ﻧﺎﻡ ﰲ ﺍﳋﻴﺶ ،ﰲ ﻗﻤﻴﺺ ﻗﺼﲑ ﺍﻷﻛﻤﺎﻡ،
F10 F9
ﻣﺼﺒﻮﻍ ﺑﺎﻟﺼﻨﺪﻝ ﻭﻣﺎﺀ ﺍﻟﻮﺭﺩ.
ﰒ ﻳﻘﻮﻡ ﻓﻴﺼﻠﻲ ﺍﻟﻈﻬﺮ ﰲ ﺑﻴﺘﻪ ،ﻭﻳﻜﺘﺐ ﰲ ﺗﺼﻨﻴﻔﻪ ﺇﱃ ﺍﻟﻌﺼﺮ ،ﰒ
ﳜﺮﺝ ﻓﻴﺼﻠﻲ ﺍﻟﻌﺼﺮ ،ﻭﳚﻠﺲ ﻟﻠﻨﺎﺱ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺇﱃ ﺍﳌﻐﺮﺏ ،ﰒ ﳚﻠﺲ ﻟﻠﻔﻘﻪ
ﻭﺍﻟﺪﺭﺱ ﺑﲔ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ،ﰒ ﻳﺪﺧﻞ ﻣﱰﻟﻪ .ﻭﻗﺪ ﻗﺴﻢ ﻟﻴﻠﻪ
ﻭﺎﺭﻩ ﰲ ﻣﺼﻠﺤﺔ ﻧﻔﺴﻪ ،ﻭﺩﻳﻨﻪ ،ﻭﺍﳋﻠﻖ ،ﻛﻤﺎ ﻭﻓﻘﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ.
ﻟﻘﺪ ﺃﻣﺴﻜﻮﺍ ﺍﻟﺼﱪ ﺑﺰﻣﺎﻣﻪ ،ﻭﺍﻟﻌﺰﻡ ﲞﻄﺎﻣﻪ ،ﳛﺪﻭﻫﻢ ﺃﻣﻞ ﻋﻈﻴﻢ
ﻭﺭﺟﺎﺀ ﻭﺍﺳﻊ ﻭﻓﻀﻞ ﻣﻦ ﺍﷲ ﻛﺒﲑ.
ﲰﻊ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﳊﲑﻱ ﲟﻜﺔ
ﺻـﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺛﻼﺛﺔ ﳎﺎﻟﺲ :ﺍﺛﻨﺎﻥ ﻣـﻨﻬﺎ ﰲ ﻟﻴﻠﺘﲔ؛ ﻛﺎﻥ ﻳﺒﺘﺪﺉ
) (١ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .٥٠١/١٣
) (٢ﻫﻮ ﺍﻟﺘﻤﺮ ﳜﻠﻂ ﺑﺎﻟﺴﻤﻦ ﻭﺍﻷﻗﻂ ﻭﻳﻌﺠﻦ ﺷﺪﻳﺪﺍﹰ ،ﻭﺭﲟﺎ ﺟﻌﻞ ﻓﻴﻪ ﺍﻟﺴﻮﻳﻖ.
) (٣ﺿﺮﺏ ﻣﻦ ﺍﻟﺮﻳﺎﺣﲔ ﻳﻨﺒﺖ ﰲ ﺍﳌﻴﺎﻩ ﺍﻟﺮﺍﻛﺪﺓ.
) (٤ﺛﺎﺏ ﰲ ﻧﺴﺠﻬﺎ ﺭﻗﺔ ،ﻭﺧﻴﻮﻃﻬﺎ ﻏﻼﻁ ،ﺗﺘﺨﺬ ﻣﻦ ﻣﺸﺎﻗﺔ ﺍﻟﻜﺘﺎﻥ ،ﺗﻠﺒﺲ ﰲ ﺍﳊﺮ ﻋﻨﺪ
ﺍﻟﻨﻮﻡ.
٤٣
ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﻗﺖ ﺍﳌﻐﺮﺏ ﻭﳜﺘﻢ ﻋﻨﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ،ﻭﺍﻟﺜﻼﺙ ﻣﻦ ﺿﺤﻮﺓ
ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ .ﻗﺎﻝ ﺍﻟﺬﻫﱯ :ﻭﻫﺬﺍ ﺷﻲﺀ ﻻ ﺃﻋﻠﻢ ﺃﺣﺪﺍﹰ ﰲ ﺯﻣﺎﻧﻨﺎ
) (١
ﻳﺴﺘﻄﻴﻌﻪ .ﻭﻟﻌﻞ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﻴﺴﲑ ﺫﻟﻚ ﺑﺮﻛﺔ ﺍﻟﺰﻣﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ .
F10
ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺗﻮﻓﻴﻖ ﺍﷲ ﳍﻢ ﻭﺇﻋﺎﻧﺘﻪ ﻣﻊ ﺻﱪﻫﻢ ﻭﺟﻠﺪﻫﻢ،
ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﺃﺻﺤﺎﺏ ﳘﻢ ﻭﻋﺰﺍﺋﻢ ،ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﻛﻨﺖ ﺃﺩﻭﺭ ﻋﻠـﻰ
) (٢
ﺍﳌﺸﺎﻳﺦ ﻟﺴﻤﺎﻉ ﺍﳊﺪﻳﺚ ﻓﻴﻨﻘﻄﻊ ﻧﻔﺴﻲ ﻣﻦ ﺍﻟﻌﺪﻭ ﻟﺌﻼ ﺃﺳﺒﻖ .
F102
ﻓﺈﻥ ﻟﻜﻞ ﻋﺎﺻﻔﺔ ﺳﻜﻮﻧﺎ ﺇﺫﺍ ﻫﺒﺖ ﺭﻳﺎﺣﻚ ﻓﺎﻏﺘﻨﻤﻬﺎ
ﺃﻣﺎ ﺛﲏ ﺍﻟﺮﻛﺐ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻧﺴﻤﻊ ﺑﻪ
ﻻ ﻧﺮﺍﻩ ﻓﻠﻌﻠﻨﺎ ﻧﻌﺮﺽ ﻟﺒﻌﺾ ﻣﻦ ﺣﻴﺎﺓ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﺻﱪﻫﻢ ﻋﻠﻰ ﻃﻠـﺐ
ﺍﻟﻌﻠﻢ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻪ.
ﻗﺎﻝ ﺟﺮﻳﺮ ﺑﻦ ﺣﺎﺯﻡ :ﺟﻠﺴﺖ ﺇﱃ ﺍﳊﺴﻦ ﺳﺒﻊ ﺳﻨﲔ ﱂ ﺃﺧﺮﻡ ﻣﻨـﻬﺎ
) (٣
ﻳﻮﻣﺎﹰ ﻭﺍﺣﺪﺍﹰ .
F103
ﻧﻌﻢ ﺳﺒﻊ ﺳﻨﲔ ﻣﺘﻮﺍﺻﻠﺔ ﱂ ﳜﺮﻡ ﻣﻨﻬﺎ ﻳﻮﻣﺎﹰ ﻭﺍﺣـﺪﺍﹰ .ﺇـﺎ ﺣﻴـﺎﺓ،
ﻭﻣﺮﺍﺟﻌﺔ ﻭﺣﻔﻆ ﻭﻣﺬﺍﻛﺮﺓ ،ﻳﺰﻳﻨﻬﺎ ﺍﻟﻮﻗﺎﺭ ،ﻭﳚﻤﻠﻬﺎ ﺍﻟﺼﱪ ﻋﻠﻰ ﺷـﻈﻒ
ﺍﻟﻌﻴﺶ ﻭﻋﻠﻰ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﳌﺮﺍﺟﻌﺔ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻨﻘﻴﺐ ﺑﲔ ﺍﻟﺴﻄﻮﺭ ﻭﰲ ﺑﻄﻮﻥ
ﺍﻟﻜﺘﺐ.
ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻗﺮﺍﺀﺓ ﺍﻻﺳﺘﻌﺮﺍﺽ ﻣﺎ ﺣﺪﺙ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﳌﺎ
) (١ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺪﻳﺚ ﻟﻠﻘﺎﲰﻲ ﺹ.٢٦٢
) (٢ﻟﻔﺘﺔ ﺍﻟﻜﺒﺪ ﰲ ﻧﺼﻴﺤﺔ ﺍﻟﻮﻟﺪ ﺹ.٣
) (٣ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١٩٩/١
٤٤
ﺳﺌﻞ ﻋﻦ ﺩﻟﻴﻞ ﻣﺴﺄﻟﺔ ﺍﻹﲨﺎﻉ؛ ﻓﺎﺳﺘﻌﺮﺽ ﺍﻟﻘﺮﺁﻥ ﺛﻼﺙ ﻣـﺮﺍﺕ ﰲ
ﻛﻞ ﻟﻴﻠﺔ ﺣﱴ ﺍﻫﺘﺪﻯ ﺇﱃ ﺍﳌﻮﺿﻊ.
ﻭﻫﻮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﻣﻦ ﻳﺸﺎﻗﻖﹺ ﺍﻟﺮﺳﻮﻝﹶ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒـﻴﻦ ﻟﹶـﻪ
ﺍﻟﹾﻬﺪﻯ ﻭﻳﺘﺒﹺﻊ ﻏﹶﻴﺮ ﺳﺒﹺﻴﻞﹺ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻧﻮﻟﱢﻪ ﻣﺎ ﺗﻮﻟﱠﻰ ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳـﺎﺀَﺕ
) (١
ﻣﺼﲑﺍ.
F104
ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻭﻛﺄﻧﻪ ﻳﺘﺤﺪﺙ ﻋﻦ ﺣﺎﳍﻢ ﻭﻳﺮﻯ ﺻﻨﻴﻌﻬﻢ :ﻣﻨﻬﻮﻣﺎﻥ ﻻ
ﻳﺸﺒﻌﺎﻥ :ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﻃﺎﻟﺐ ﺍﻟﺪﻧﻴﺎ.
ﻓﻄﺎﻟﺐ ﺍﻟﺪﻧﻴﺎ ﺛﺎﺭ ﻏﺒﺎﺭﻩ ﻭﻋﻠﻤﻨﺎ ﺧﱪﻩ ﻋﻴﺎﻧﺎﹰ ،ﺃﻣﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻓﻬﻮ ﰲ
ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ ﺳﲑﺓ ﻭﺫﻛﺮﻯ ،ﻭﻟﻌﻞ ﺍﷲ ﳛﻔﻆ ﺍﻟﺒﻘﻴﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻣـﻦ ﻋﻠﻤﺎﺋﻨـﺎ
ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﰲ ﺯﻣﺎﻧﻨﺎ.
ﻗﺮﺃ ﺍﺑﻦ ﺣﺠﺮ ـ ﺭﲪﻪ ﺍﷲ ـ ﺍﻟﺴﻨﻦ ﻻﺑﻦ ﻣﺎﺟﻪ ﰲ ﺃﺭﺑﻌﺔ ﳎـﺎﻟﺲ،
ﻭﻗﺮﺃ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰲ ﺃﺭﺑﻌﺔ ﳎﺎﻟﺲ ﺳﻮﻯ ﳎﻠﺲ ﺍﳋﺘﻢ ،ﻭﺫﻟﻚ ﰲ ﳓـﻮ
ﻳﻮﻣﲔ ﻭﺷﻲﺀ؛ ﻓﺈﻧﻪ ﻛﺎﻥ ﺍﳉﻠﻮﺱ ﻣﻦ ﺑﻜﺮﺓ ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﺍﻟﻈﻬﺮ ،ﻭﻗﺮﺃ ﻛﺘﺎﺏ
ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻜﺒﲑ ﰲ ﻋﺸﺮﺓ ﳎﺎﻟﺲ ،ﻛﻞ ﳎﻠﺲ ﻣﻨﻬﺎ ﺃﺭﺑﻊ ﺳﺎﻋﺎﺕ ،ﻭﺃﺳـﺮﻉ
ﺷﻲﺀ ﻭﻗﻊ ﻟﻪ ﺃﻧﻪ ﻗﺮﺃ ﻣﻌﺠﻢ ﺍﻟﻄﱪﺍﱐ ﺍﻟﺼﻐﲑ ﰲ ﳎﻠﺲ ﻭﺍﺣﺪ ﺑﲔ ﺻـﻼﰐ
ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ؛ ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﳎﻠﺪ ﻳﺸﺘﻤﻞ ﻋﻠـﻰ ﳓـﻮ ﻣـﻦ ﺃﻟـﻒ
ﻭﲬﺴﻤﺎﺋﺔ ﺣﺪﻳﺚ ،ﻭﺣﺪﺙ ﺑﺎﻟﺒﺨﺎﺭﻱ ﰲ ﻋﺸﺮﺓ ﳎﺎﻟﺲ ،ﻛﻞ ﳎﻠﺲ ﻣﻨﻬﺎ
) (٢
ﺃﺭﺑﻊ ﺳﺎﻋﺎﺕ .
F105
) (١ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ.١١٥ :
) (٢ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﺪﺭﺭ ﰲ ﺗﺮﲨﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺣﺠﺮ ﺹ.١٠٤
٤٥
ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ:
ﺇﻥ ﻟﻠﻘﻠﻮﺏ ﺷﻬﻮﺓ ﻭﺇﺩﺑﺎﺭﺍﹰ؛ ﻓﺎﻏﺘﻨﻤﻮﻫﺎ ﻋﻨﺪ ﺷﻬﻮﺎ ﻭﺇﻗﺒﺎﳍﺎ ،ﻭﺩﻋﻮﻫﺎ
) (١
ﻋﻨﺪ ﻓﺘﺮﺎ ﻭﺇﺩﺑﺎﺭﻫﺎ .
F106
ﻭﻷﺻﺤﺐ ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﻌﺰﺍﺋﻢ ﺍﻟﺼﺎﺩﻗﺔ ﻭﻗﻔﺎﺕ ﺟﺎﺩﺓ ﰲ ﻃﻠـﺐ
ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻌﻲ ﻟﻪ.
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻟﻮ ﺃﻋﻴﺘﲏ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻓﻠﻢ ﺃﺟﺪ
) (٣ ) (٢
ﺃﺣﺪﺍ ﻳﻔﺘﺤﻬﺎ ﻋﻠﻲ ﺇﻻ ﺭﺟﻼﹰ ﺑﱪﻙ ﺍﻟﻐﻤﺎﺩ ﻟﺮﺣﻠﺖ ﺇﻟﻴﻪ .
F108 F107
ﻭﺟﺎﺀ ﰲ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺁﻝ ﺍﻟﺸﻴﺦ ﺃﻧـﻪ ﻛـﺎﻥ
) (٤
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺑﺮﺟﺎﻝ ﺍﳊﺪﻳﺚ ﺃﻋﺮﻑ ﻣﲏ ﺑﺮﺟﺎﻝ ﺍﻟﺪﺭﻋﻴﺔ .
F109
ﺃﻣﺎ ﺟﻬﻮﺩﻫﻢ ﻭﻣﺼﻨﻔﺎﻢ ﻓﻬﻲ ﻣﺎ ﻳﻌﺠﺰ ﻋﻨﻪ ﺍﳌﻘﺼﺮﻭﻥ ﻭﻳﺘﺄﺧﺮ ﻋﻨـﻪ
ﺍﳌﺘﺄﺧﺮﻭﻥ .ﻓﻤﺎ ﺃﺑﺮﻙ ﺳﺎﻋﺎﺕ ﺍﻟﻄﻠﺐ ﻋﻨﺪﻫﻢ ﻭﻣﺎ ﺃﻭﺳﻌﻬﺎ ﻋﻨﺪ ﺯﻛﺎﺎ! ﺇﺎ
ﺃﻭﻗﺎﺕ ﻋﻤﺮﻭﻫﺎ ﻃﻠﺒﺎﹰ ﻟﻠﻌﻠﻢ ﰒ ﺗﺒﻠﻴﻐﺎﹰ ﻟﻪ.
ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟
ﺣﺴﺒﺖ ﺗﻼﻣﺬﺓ ﺃﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﻣﻨﺬ ﺍﺣﺘﻠﻢ ﺇﱃ ﺃﻥ ﻣـﺎﺕ
) (٥
ﻓﻘﺴﻤﻮﺍ ﻋﻠﻰ ﺍﳌﺪﺓ ﻣﺼﻨﻔﺎﺗﻪ ﻓﺼﺎﺭ ﻟﻜﻞ ﻳﻮﻡ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺭﻗﺔ .
F10
ﻭﻣﺎ ﺗﻌﻠﻤﻮﺍ ﻣﻦ ﻋﻤﻞ ﺇﻻ ﺳﻌﻮﺍ ﺇﱃ ﺗﻄﺒﻴﻘﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ،ﻓﻘـﺪ ﻛـﺎﻥ
ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﻤﺮ ﺍﳌﻘﺪﺳﻲ ﻻ ﻳﻜﺎﺩ ﻳﺴﻤﻊ ﺩﻋﺎﺀ ﺇﻻ ﺣﻔﻈﻪ ﻭﺩﻋﺎ ﺑـﻪ ،ﻭﻻ
) (١ﺍﻟﻔﻮﺍﺋﺪ ﺹ.١٣
) (٢ﺍﺳﻢ ﳌﻜﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻜﺔ ﻣﺴﲑﺓ ﲬﺲ ﻟﻴﺎﻝ.
) (٣ﺍﻟﺴﲑ .٣٤٢/٢
) (٤ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ .٤٨/١٢
) (٥ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٧١١/٢
٤٦
ﻳﺴﻤﻊ ﺫﻛﺮ ﺻﻼﺓ ﺇﻻ ﺻﻼﻫﺎ ،ﻭﻻ ﻳﺴﻤﻊ ﺣﺪﻳﺜﺎﹰ ﺇﻻ ﻋﻤﻞ ﺑﻪ ،ﻭﻣﺎﺕ
) (١
ﻭﻫﻮ ﻋﺎﻗﺪ ﻋﻠﻰ ﺃﺻﺎﺑﻌﻪ ﻟﻴﺴﺒﺢ .
F1
ﻭﻫﺬﺍ ﺍﺑﻦ ﺟﺮﻳﺮ ﻳﻨﺸﻂ ﻟﻜﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻳﻘﻮﻝ ﻷﺻﺤﺎﺑﻪ :ﻫﻞ ﺗﻨﺸﻄﻮﻥ
ﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺎﱂ؟ ﻗﺎﻟﻮﺍ :ﻛﻢ ﳚﻲﺀ؟ ﻓﺬﻛﺮ ﳓﻮﺍﹰ ﻣﻦ ﺛﻼﺛﲔ ﺃﻟﻒ ﻭﺭﻗﺔ ،ﻓﻘﺎﻟﻮﺍ:
) (٢
ﻫﺬﺍ ﳑﺎ ﻳﻔﲏ ﺍﻷﻋﻤﺎﺭ ﻗﺒﻞ ﲤﺎﻣﻪ .ﻗﺎﻝ :ﺇﻧﺎ ﷲ ،ﻣﺎﺗﺖ ﺍﳍﻤﻢ .
F12
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﳏﺪﺛﺎﹰ ﻋﻦ ﻧﻔﺴﻪ :ﻛﺘﺒﺖ ﺑﺄﺻﺒﻌﻲ ﺃﻟﻔـﻲ ﳎﻠـﺪ،
) (٣
ﻭﺗﺎﺏ ﻋﻠﻰ ﻳﺪﻱ ﻣﺎﺋﺔ ﺃﻟﻒ ،ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻱ ﻋﺸﺮﻭﻥ ﺃﻟﻔﺎﹰ .
F13
ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ:
ﲡﺮﻉ ﺫﻝ ﺍﳉﻬﻞ ﻃﻮﻝ ﺣﻴﺎﺗﻪ ﻭﻣﻦ ﱂ ﻳﺬﻕ ﻣﺮ ﺍﻟﺘﻌﻠﻢ ﺳﺎﻋﺔ 0B
ﻓﻜﱪ ﻋﻠﻴـﻪ ﺃﺭﺑﻌﺎﹰ ﻟﻮﻓـﺎﺗﻪ ﻭﻣﻦ ﻓﺎﺗﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻗﺖ ﺷﺒﺎﺑﻪ
ﻭﺃﻟﻖ ﲰﻌﻚ ﺇﱃ ﻣﻘﺎﻟﺔ ﲢﻜﻲ ﻭﺍﻗﻌﻨﺎ ،ﻭﻗﺪ ﻗﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻧﺪﺭ ﻃﻠﺒـﺔ
ﺍﻟﻌﻠﻢ ،ﻭﺍﲡﻬﺖ ﺍﻷﻣﺔ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺮﻳﺔ ،ﻭﺗﺮﻛﻮﺍ ﺍﻟﺘﻔﻘﻪ ﰲ ﺍﻟـﺪﻳﻦ ﻭﻣـﺎ
ﳚﺐ ﻣﻌﺮﻓﺘﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ.
ﻓﺄﻣﺎ ﻋﻠﻢ ﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﺩﺭﺝ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﳑﺎ ﲰـﺎﻩ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ :ﻓﻘﻬﺎﹰ ﻭﺣﻜﻤﺔ ﻭﻋﻠﻤﺎﹰ ﻭﺿﻴﺎﺀً ﻭﻧﻮﺭﺍﹰ ﻭﻫﺪﺍﻳﺔ ﻭﺭﺷﺪﺍﹰ،
) (١ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ .٢٨/٥
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٧١٢/٢
) (٣ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١٣٤٤/٤
٤٧
) (١
ﻓﻘﺪ ﺃﺻﺒﺢ ﻣﻦ ﺑﲔ ﺍﳋﻠﻖ ﻣﻄﻮﻳﺎﹰ ﻭﺻﺎﺭ ﻧﺴﻴﺎﹰ ﻣﻨﺴﻴﺎﹰ .
F14
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ ـ :ﻭﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻮﻡ ﻟﻮ ﻋﻠﻤﻬﺎ
ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻀﺮﻫﻢ ﺫﻟﻚ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻋﻠﻢ ﻻ ﻳﻨﻔﻊ ،ﻭﻟﻴﺲ ﺇﻃﻼﻉ
ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻞ ﺃﻛﺜﺮﻫﻢ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﻧﺎﻓﻌﺎﹰ ﳍﻢ ،ﺑﻞ ﻗﺪ
ﻳﻜﻮﻥ ﺿﺎﺭﺍﹰ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻻﹶ ﺗﺴﺄﹶﻟﹸﻮﺍ ﻋﻦ ﺃﹶﺷﻴﺎﺀَ ﺇﹺﻥ ﺗﺒﺪ ﻟﹶﻜﹸﻢ ﺗﺴـﺆﻛﹸﻢ
]ﺍﳌﺎﺋﺪﺓ.[١٠١ :
ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ:
ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﻭﺍﻗﻌﻨﺎ ﻭﻣﺎ ﻧﺮﺍﻩ ﻭﻧﺸﺎﻫﺪﻩ؟ ﺣﱴ ﺃﻧﻚ ﺗﺮﻯ ﺟﻬﻼﹰ ﺑﺄﻣﻮﺭ
ﺍﻟﻌﻘﻴﺪﺓ ،ﻭﺧﻠﻼﹰ ﰲ ﺻﻼﺓ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﻠﲔ ،ﻭﺟﻬﻼﹰ ﺑﺄﺻﻮﻝ ﺍﻟـﺪﻳﻦ ﺩﻭﻥ
ﻓﺮﻭﻋﻪ ﺍﻟﱵ ﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ ﻗﻠﺔ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﺻﺎﺑﻊ ﰲ ﻛـﻞ ﻣﺪﻳﻨـﺔ .ﻓـﺎﷲ
ﺍﳌﺴﺘﻌﺎﻥ!!
) (١ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﺹ ٢٣٠ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺑﺎﺧﺘﺼﺎﺭ.
٤٨
ﺍﻟﺘﺨﻄﻴﻂ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ
ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﺭﺃﻳﺖ ﺍﻟﺸﺮﻩ ﰲ ﲢﺼﻴﻞ ﺍﻷﺷﻴﺎﺀ ﻳﻔﻮﺕ ﺍﻟﺸﺮﻩ ﻋﻠﻴﻪ
ﻣﻘﺼﻮﺩﻩ.
ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﻛﺎﻥ ﺷﺮﻫﺎﹰ ﰲ ﲨﻊ ﺍﳌﺎﻝ ﻓﺤﺼﻞ ﻟﻪ ﺍﻟﻜﺜﲑ ﻣﻨﻪ ،ﻭﻫـﻮ
ﻣﻊ ﺫﻟﻚ ﺣﺮﻳﺺ ﻋﻠﻰ ﺍﻻﺯﺩﻳﺎﺩ.
ﻭﻟﻮ ﻓﻬﻢ ،ﻋﻠﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺎﻝ ﺇﻧﻔﺎﻗﻪ ﰲ ﺍﻟﻌﻤﺮ ،ﻓﺈﺫﺍ ﺃﻧﻔﻖ ﺍﻟﻌﻤـﺮ
ﰲ ﲢﺼﻴﻠﻪ ﻓﺎﺕ ﺍﳌﻘﺼﻮﺩﺍﻥ ﲨﻴﻌﺎﹰ.
ﻭﻛﻢ ﺭﺃﻳﻨﺎ ﻣﻦ ﲨﻊ ﺍﳌﺎﻝ ﻭﱂ ﻳﺘﻤﺘﻊ ﺑﻪ ﻓﺄﺑﻘﺎﻩ ﻟﻐﲑﻩ ﻭﺃﻓﲎ ﻧﻔﺴﻪ.
ﻗﺪﻡ ﺍﳌﻬﻢ؛ ﻓﺈﻥ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻗﺪﺭ ﻋﻤﺮﻩ ﻭﻋﻤﻞ ﲟﻘﺘﻀﺎﻩ ،ﻭﺇﻥ ﻛـﺎﻥ ﻻ
ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ﲟﻘﺪﺍﺭ ﺍﻟﻌﻤﺮ ،ﻏﲑ ﺃﻧﻪ ﻳﺒﲏ ﻋﻠﻰ ﺍﻷﻏﻠﺐ.
ﻓﺈﻥ ﻭﺻﻞ ﻓﻘﺪ ﺃﻋﺪ ﻟﻜﻞ ﻣﺮﺣﻠﺔ ﺯﺍﺩﺍﹰ ،ﻭﺇﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻮﺻﻮﻝ ﻓﻨﻴﺘﻪ
ﺗﺴﻠﻚ ﺑﻪ.
ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﺍﻟﻌﻤﺮ ﻗﺼﲑ ،ﻭﺇﻥ ﺍﻟﻌﻠﻢ ﻛﺜﲑ ،ﻓﻘﺒـﻴﺢ ﺑﺎﻟﻌﺎﻗـﻞ
ﺍﻟﻄﺎﻟﺐ ﻟﻜﻤﺎﻝ ﺍﻟﻔﻀﺎﺋﻞ ﺃﻥ ﻳﺘﺸﺎﻏﻞ ﻣﺜﻼﹰ ﺑﺴـﻤﺎﻉ ﺍﳊـﺪﻳﺚ ﻭﻧﺴـﺨﻪ
ﻟﻴﺤﺼﻞ ﻛﻞ ﻃﺮﻳﻖ ،ﻭﻛﻞ ﺭﻭﺍﻳﺔ ،ﻭﻛﻞ ﻏﺮﻳﺐ.
ﻭﻣﻦ ﺃﺭﻳﺪ ﻭﻓﻖ .ﻭﺇﻥ ﷲ ﻋﺰ ﻭﺟﻞ ﺃﻗﻮﺍﻣﺎﹰ ﺗﻮﱃ ﺗﺮﺑﻴﺘﻬﻢ ﻭﻳﺒﻌﺚ ﺇﻟﻴﻬﻢ
ﰲ ﺯﻣﻦ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻣﺆﺩﺑﺎﹰ ،ﻭﻳﺴﻤﻰ ﺍﻟﻌﻘﻞ .ﻭﻣﻘﻮﻣﺎﹰ ،ﻭﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻔﻬﻢ ،ﻭﻳﺘﻮﱃ
ﺗﺄﺩﻳﺒﻬﻢ ﻭﺗﺜﻘﻴﻔﻬﻢ ،ﻭﻳﻬﻴﺊ ﳍﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺮﺏ ﻣﻨﻪ.
ﻓﺈﻥ ﻻﺡ ﻗﺎﻃﻊ ﻗﻄﻌﻬﻢ ﻋﻨﻪ ﲪﺎﻫﻢ ﻣﻨﻪ ،ﻭﺇﻥ ﺗﻌﺮﺿﺖ ﻢ ﻓﺘﻨﺔ ﺩﻓﻌﻬﺎ
ﻋﻨﻬﻢ.
ﻓﻨﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻨﻬﻢ ،ﻭﻧﻌﻮﺫ ﺑﻪ ﻣﻦ ﺧﺬﻻﻥ ﻻ ﻳﻨﻔـﻊ
ﻣﻌﻪ ﺍﺟﺘﻬﺎﺩ.
٤٩
ﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ
ﺍﻟﻌﻠﻢ ﻣﻮﺍﻃﻦ ﻳﺮﲢﻞ ﺇﻟﻴﻬﺎ ﻭﻳﺒﺬﻝ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ؛ ﻓﻜﻢ
ﻣﻦ ﺍﳌﺸﺎﻕ ﻭﺍﺟﻬﺖ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ،ﻭﻛﻢ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻋﺘﺮﺿﺖ ﻃﺮﻳﻘﻬﻢ.
ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻛﻢ ﻳﺼﻒ ﺍﻟﺮﺣﺎﻟﲔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻴﻘﻮﻝ :ﺁﺛﺮﻭﺍ ﻗﻄـﻊ
ﺍﳌﻔﺎﻭﺯ ﻭﺍﻟﻘﻔﺎﺯ ﻋﻠﻰ ﺍﻟﺘﻨﻌﻢ ﰲ ﺍﻟﺪﻣﻦ ﻭﺍﻷﻭﻃـﺎﻥ ،ﻭﺗﻨﻌﻤـﻮﺍ ﺑـﺎﻟﺒﺆﺱ ﰲ
ﺍﻷﺳﻔﺎﺭ ﻣﻊ ﻣﺴﺎﻛﻨﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﺒﺎﺭ ،ﺟﻌﻠﻮﺍ ﺍﳌﺴﺎﺟﺪ ﺑﻴﻮﻢ ،ﻭﺟﻌﻠﻮﺍ
ﻏﺬﺍﺀﻫﻢ ﺍﻟﻜﺘﺎﺑﺔ ،ﻭﲰﺮﻫﻢ ﺍﳌﻌﺎﺭﺿﺔ ،ﺍﺳﺘﺮﻭﺍﺣﻬﻢ ﺍﳌـﺬﺍﻛﺮﺓ ،ﻭﺧﻠـﻮﻗﻬﻢ
ﺍﳌﺪﺍﺩ ،ﻭﻧﻮﻣﻬﻢ ﺍﻟﺴﻬﺎﺩ ،ﻭﺗﻮﺳﺪﻫﻢ ﺍﳊﺼﻰ .ﻓﺎﻟﺸﺪﺍﺋﺪ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﺳﺎﻧﻴﺪ
ﺍﻟﻌﺎﻟﻴﺔ ﻋﻨﺪﻫﻢ ﺭﺧﺎﺀ ،ﻭﻭﺟﻮﺩ ﺍﻟﺮﺧﺎﺀ ﻣﻊ ﻓﻘﺪ ﻣﺎ ﻃﻠﺒﻮﻩ ﻋﻨـﺪﻫﻢ ﺑـﺆﺱ!
ﻓﻌﻘﻮﳍﻢ ﺑﻠﺬﺍﺫﺓ ﺍﻟﺴﻨﺔ ﻏﺎﻣﺮﺓ ،ﻭﻗﻠﻮﻢ ﺑﺎﻟﺮﺿﺎﺀ ﰲ ﺍﻷﺣﻮﺍﻝ ﻋﺎﻣﺮﺓ ،ﺗﻌﻠـﻢ
ﺍﻟﺴﻨﻦ ﺳﺮﻭﺭﻫﻢ ،ﻭﳎﺎﻟﺲ ﺍﻟﻌﻠﻢ ﺣﺒﻮﺭﻫﻢ ،ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻗﺎﻃﺒﺔ ﺇﺧـﻮﺍﻢ،
) (١
ﻭﺃﻫﻞ ﺍﻹﳊﺎﺩ ﻭﺍﻟﺒﺪﻉ ﺑﺄﺳﺮﻫﺎ ﺃﻋﺪﺍﺅﻫﻢ .
F15
ﻭﻗﺪ ﺑﲔ ﻓﻀﻞ ﺍﳋﺮﻭﺝ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻘﺎﻝ» :ﻣـﻦ ﺧـﺮﺝ ﰲ
) (٢
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺣﱴ ﻳﺮﺟﻊ« .
F16
) (١ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ.٢
) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ،ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ.
٥٠
ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺭﺣﻠﺘﻬﻢ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺩﺓ ﳛﺘﺴﺒﻮﻥ ﻓﻴﻬـﺎ ﺍﻷﺟـﺮ
ﻭﺍﳌﺜﻮﺑﺔ.
ﻋﻦ ﻛﺜﲑ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ :ﻛﻨﺖ ﺟﺎﻟﺴﺎﹰ ﻋﻨﺪ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﰲ ﻣﺴـﺠﺪ
ﺩﻣﺸﻖ .ﻓﺄﺗﺎﻩ ﺭﺟﻞ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ! ﺃﺗﻴﺘﻚ ﻣﻦ ﻣﺪﻳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ
ﳊﺪﻳﺚ ﺑﻠﻐﲏ ﺃﻧﻚ ﲢﺪﺙ ﺑﻪ ،ﻋﻦ ﺍﻟﻨﱯ ،ﻗﺎﻝ :ﻓﻤﺎ ﺟﺎﺀ ﺑﻚ ﲡـﺎﺭﺓ؟
ﻗﺎﻝ :ﻻ ،ﻭﻻ ﺟﺎﺀ ﺑﻚ ﻏﲑﻩ؟ ﻗﺎﻝ :ﻻ ،ﻗﺎﻝ :ﻓﺈﻥ ﲰﻌﺖ ﺭﺳـﻮﻝ ﺍﷲ
ﻳﻘﻮﻝ» :ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎﹰ ﻳﻠﺘﻤﺲ ﺑﻪ ﻋﻠﻤﺎﹰ ﺳﻬﻞ ﺍﷲ ﻟﻪ ﻃﺮﻳﻘـﺎﹰ ﻋﻠـﻰ
) (١
ﺍﳉﻨﺔ« ﺍﳊﺪﻳﺚ. F17
ﻭﺭﺣﻞ ﻋﻘﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺴﺄﻝ ﺍﻟﺮﺳﻮﻝ ﻋﻦ
ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ:
ﻓﻌﻦ ﺃﰊ ﻣﻠﻴﻜﺔ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﻧﻪ ﺗﺰﻭﺝ ﺍﺑﻨﺔ ﻷﰊ ﺇﻫﺎﺏ ﺑـﻦ
ﻋﺰﻳﺰ ،ﻓﺄﺗﺘﻪ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ :ﺇﱐ ﻗﺪ ﺃﺭﺿﻌﺖ ﻋﻘﺒﺔ ﻭﺍﻟﱵ ﺗﺰﻭﺝ ،ﻓﻘـﺎﻝ ﳍـﺎ
ﻋﻘﺒﺔ :ﻣﺎ ﺃﻋﻠﻢ ﺃﻧﻚ ﺃﺭﺿﻌﺘﲏ ﻭﻻ ﺃﺧﱪﺗﲏ .ﻓﺮﻛـﺐ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ
ﺑﺎﳌﺪﻳﻨﺔ ،ﻓﺴﺄﻟﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » : ﻛﻴﻒ ﻭﻗﺪ ﻗﻴﻞ؟« ﻓﻔﺎﺭﻗﻬﺎ ﻋﻘﺒﺔ
) (٢
ﻭﻧﻜﺤﺖ ﺯﻭﺟﺎﹰ ﻏﲑﻩ .
F18
ﻭﺳﺄﻝ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺎﻣﺮ ﺍﻟﺸﻌﱯ ﻋﻤﻦ ﻳﻌﺘﻖ ﺃﻣﺘﻪ ﰒ
ﻳﺘﺰﻭﺟﻬﺎ ،ﻓﺮﻭﻯ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﺮﺩﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :
»ﺛﻼﺛﺔ ﳍﻢ ﺃﺟﺮﺍﻥ :ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺁﻣﻦ ﺑﻨﺒﻴﻪ ﻭﺁﻣﻦ ﲟﺤﻤﺪ ،
ﻭﺍﻟﻌﺒﺪ ﺍﳌﻤﻠﻮﻙ ﺇﺫﺍ ﺃﺩﻯ ﺣﻖ ﺍﷲ ﻭﺣﻖ ﻣﻮﺍﻟﻴﻪ ،ﻭﺭﺟﻞ ﻛـﺎﻧﺖ ﻋـﻨﺪﻩ
) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ.
) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
٥١
ﺃﻣﺔ ،ﻓﺄﺩﺎ ﻓﺄﺣﺴﻦ ﺗﺄﺩﻳﺒﻬﺎ ،ﻭﻋﻠﻤﻬﺎ ﻓﺄﺣﺴـﻦ ﺗﻌﻠﻴﻤﻬـﺎ ،ﰒ ﺃﻋﺘﻘﻬـﺎ
ﻓﺘﺰﻭﺟﻬﺎ؛ ﻓﻠﻪ ﺃﺟﺮﺍﻥ«.
ﰒ ﻗﺎﻝ ﻟﻠﺴﺎﺋﻞ :ﺃﻋﻄﻴﺘﻜﻬﺎ ﺑﻐﲑ ﺷﻲﺀ ،ﻗﺪ ﻛﺎﻥ ﻳﺮﻛﺐ ﻓﻴﻤﺎ ﺩﻭﺎ ﺇﱃ
ﺍﳌﺪﻳﻨﺔ.
ﻭﻋﻦ ﺑﺴﺮ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ :ﻗﺎﻝ :ﺇﻥ ﻛﻨﺖ ﻷﺭﻛـﺐ ﺇﱃ ﻣﺼـﺮ ﻣـﻦ
ﺍﻷﻣﺼﺎﺭ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ.
ﻭﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻗﺎﻝ :ﻛﻨﺎ ﻧﺴﻤﻊ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻼ ﻧﺮﺿﻰ
) (١
ﺣﱴ ﻧﺮﻛﺐ ﺇﻟﻴﻬﻢ ﻓﻨﺴﻤﻌﻪ ﻣﻨﻬﻢ .
F19
ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ:
ﺗﻐﺮﺏ ﻋﻦ ﺍﻷﻭﻃﺎﻥ ﺗﻜﺘﺴﺐ ﺍﻟﻌﻼ ﻭﺳﺎﻓﺮ ﻓﻔﻲ ﺍﻷﺳﻔﺎﺭ ﲬﺲ ﻓﻮﺍﺋﺪ 1B
ﻭﻋﻠﻢ ،ﻭﺁﺩﺍﺏ ،ﻭﺻﺤﺒﺔ ﻣﺎﺟﺪ ﺗﻔﺮﺝ ﻫﻢ ﻭﺍﻛﺘﺴﺎﺏ ﻣﻌﻴﺸﺔ
ﻭﻫﺎ ﻫﻮ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ) :ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﻤﺎﺭ( ﻳﺼﻒ ﺣﺎﻝ ﺍﻟﺮﺣﻠـﺔ ﰲ
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻬﺎ ﻓﻴﻘﻮﻝ ﻋﻨﻬﻢ :ﻫﻢ ﻳﺮﺣﻠﻮﻥ ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ ،ﺧﺎﺋﻀـﲔ
ﰲ ﺍﻟﻌﻠﻢ ﻛﻞ ﻭﺍﺩ ،ﻓﻠـﻮ ﺭﺍﻳﺘـﻬﻢ ﰲ ﻟﻴﻠـﻬﻢ ﻭﻗـﺪ ﺍﻧﺘﺼـﺒﻮﺍ ﻟﻨﺴـﺦ
ﻣﺎ ﲰﻌﻮﺍ ،ﻭﺗﺼﺤﻴﺢ ﻣﺎ ﲨﻌﻮﺍ ،ﻫﺎﺟﺮﻳﻦ ﺍﻟﻔﺮﺵ ﺍﻟﻮﻃﺊ ﻭﺍﳌﻀﺠﻊ ﺍﻟﺸﻬﻲ،
ـﻢ،ـﻢ ﺃﻗﻼﻣﻬــﻦ ﺃﻛﻔﻬــﺎﻗﻄﺖ ﻣـ
ـﺎﻣﻬﻢ ،ﻭﺗﺴـ ـﺎﺱ ﻓﺄﻧــﻴﻬﻢ ﺍﻟﻨﻌـ
ﻏﺸـ
ﻓﺎﻧﺘﺒﻬﻮﺍ ﻣﺬﻋﻮﺭﻳﻦ ،ﻭﺩﻟﻜﻮﺍ ﺑﺄﻳﺪﻳﻬﻢ ﻋﻴـﻮﻢ ،ﰒ ﻋـﺎﺩﻭﺍ ﺇﱃ ﺍﻟﻜﺘﺎﺑـﺔ
ﺣـﺮﺻﺎﹰ ﻋﻠﻴﻬﺎ ،ﻟﻌﻠﻤﺖ ﺃﻢ ﺣﺮﺍﺱ ﺍﻹﺳﻼﻡ ﻭﺧﺰﺍﻥ ﺍﳌﻠﻚ ﺍﻟﻌﻼﻡ ،ﻓـﺈﺫﺍ
) (١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .١٩٢/١
٥٢
ﻗﻀﻮﺍ ﻣﻦ ﺑﻌﺾ ﻣﺎ ﺭﺍﻣﻮﺍ ﺃﻭﻃﺎﺭﻫﻢ ﺍﻧﺼﺮﻓﻮﺍ ﻗﺎﺻﺪﻳﻦ ﺩﻳـﺎﺭﻫﻢ ،ﻓﻠﺰﻣـﻮﺍ
ﺍﳌﺴﺎﺟﺪ ﻭﻋﻤﺮﻭﺍ ﺍﳌﺸﺎﻫﺪ.
ﻭﻗﺪ ﻗﻴﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ :ﺃﻳﺮﺣﻞ ﺍﻟﺮﺟﻞ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ؟ ﻓﻘﺎﻝ :ﺑﻠـﻰ
ﻭﺍﷲ ﺷﺪﻳﺪﺍﹰ ،ﻟﻘﺪ ﻛﺎﻥ ﻋﻠﻘﻤﺔ ﺑﻦ ﻗﻴﺲ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻨﺨﻌﻲ
ﻭﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ،ﻛﺎﻧﺎ ﺇﺫﺍ ﺑﻠﻐﻬﻤﺎ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ
ﻳﻘﻨﻌﺎ ﺣﱴ ﻳﺮﺣﻼ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﻴﺴﻤﻌﺎ ﺍﳊﺪﻳﺚ ﻣﻨﻪ.
ﻭﺭﺣﻼﻢ ﻟﻴﺴﺖ ﻳﻮﻣﺎﹰ ﺃﻭ ﻳﻮﻣﲔ ﻓﺤﺴﺐ ،ﺑﻞ ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﻭﺃﺷﻬﺮ
ﻣﺘﺘﺎﺑﻌﺔ ،ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺸﻘﺔ ﻭﺟﻬﺪ ،ﻭﺟﻮﻉ ﻭﻋﻄﺶ ،ﻭﺧﻄﺮ ﺍﻟﻄﺮﻳـﻖ
ﻭﺁﻓﺎﺕ ﺍﳌﺴﲑ.
ﻓﻘﺪ ﺭﺣﻞ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺪﻩ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ
ﻭﻋﻤﺮﻩ ﻋﺸﺮﻭﻥ ﺳﻨﺔ ،ﻭﺭﺟﻊ ﺇﱃ ﺑﻠﺪﻩ ﻭﻋﻤﺮﻩ ﲬﺴـﺔ ﻭﺳـﺘﻮﻥ ﻋﺎﻣـﺎﹰ،
ﻭﻛﺎﻧﺖ ﻣﺪﺓ ﺭﺣﻠﺘﻪ ﲬﺴﺔ ﻭﺃﺭﺑﻌﲔ ﻋﺎﻣﺎﹰ ،ﻭﲰﻊ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ ﻭﺗﻠﻘﺎﻩ ﻋﻦ ﺃﻟﻒ
ﻭﺳﺒﻌﻤﺎﺋﺔ ﺷﻴﺦ ،ﻓﻠﻤﺎ ﺭﺟﻊ ﺇﱃ ﺑﻠﺪﻩ ﺗﺰﻭﺝ ﻭﻫﻮ ﺍﺑﻦ ﲬﺴﺔ ﻭﺳﺘﲔ ﻋﺎﻣـﺎﹰ،
) (١
ﻭﺭﺯﻕ ﺍﻷﻭﻻﺩ ،ﻭﺣﺪﺙ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻤﻬﻢ .
F120
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻘﺮﺉ ﳛﺪﺙ ﻋﻦ ﻧﻔﺴﻪ :ﻃﻔﺖ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐـﺮﺏ ﺃﺭﺑـﻊ
ﻣﺮﺍﺕ.
ﻭﻗﺎﻝ :ﻣﺸﻴﺖ ﺑﺴﺒﺐ ﻧﺴﺨﺔ »ﺍﳌﻔﻀﻞ ﺑﻦ ﻓﻀﺎﻟﺔ« ﺳﺒﻌﲔ ﻣﺮﺣﻠـﺔ،
) (٢
ﻭﻟﻮ ﻋﺮﺿﺖ ﻋﻠﻰ ﺧﺒﺎﺯ ﺑﺮﻏﻴﻒ ﱂ ﻳﻘﺒﻠﻬﺎ .
F12
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑـﺮﻳﺪﺓ :ﺇﻥ ﺭﺟﻼﹰ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺭﺣﻞ ﺇﱃ
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١٠٣٢/٣
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٩٧٤/٣
٥٣
ﻓﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ ﻭﻫﻮ ﲟﺼﺮ ،ﻓﻘﺪﻡ ﻋﻠﻴﻪ ﻭﻫﻮ ﳝﺪ ﻟﻨﺎﻗﺔ ﻟﻪ ،ﻓﻘﺎﻝ :ﻣﺮﺣﺒـﺎﹰ،
ﻗﺎﻝ :ﺃﻣﺎ ﺇﱐ ﱂ ﺁﺗﻚ ﺯﺍﺋﺮﺍﹰ ،ﻭﻟﻜﻦ ﲰﻌﺖ ﺃﻧﺎ ﻭﺃﻧﺖ ﺣﺪﻳﺜﺎﹰ ﻣﻦ ﺭﺳـﻮﻝ ﺍﷲ
) (١
ﺭﺟﻮﺕ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻙ ﻣﻨﻪ ﻋﻠﻢ .ﻗﺎﻝ :ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ :ﻛﺬﺍ ﻭﻛﺬﺍ .
F12
ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻳﺮﻭﻱ ﻗﺼﺔ ﺭﺣﻠﺘﻪ ﻓﻴﻘﻮﻝ:
ﺑﻠﻐﲏ ﺣﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﺃﲰﻌﻪ ،ﻓﺎﺑﺘﻌﺖ ﺑﻌﲑﺍﹰ ﻓﺸـﺪﺩﺕ
ﻋﻠﻴﻪ ﺭﺣﻠﻲ ،ﻭﺳﺮﺕ ﺷﻬﺮﺍﹰ ،ﺣﱴ ﻗﺪﻣﺖ ﺍﻟﺸﺎﻡ ،ﻓﺄﺗﻴﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﻧﻴﺲ،
ﻓﻘﻠﺖ ﻟﻠﺒﻮﺍﺏ :ﻗﻞ ﻟﻪ :ﺟﺎﺑﺮ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ،ﻓﺄﺗﺎﻩ ،ﻓﻘﺎﻝ ﻟﻪ :ﺟﺎﺑﺮ ﺑﻦ ﻋﺒـﺪ
ﺍﷲ؟ ﻓﺄﺗﺎﱐ ﻓﻘﺎﻝ ﱄ ،ﻓﻘﻠﺖ :ﻧﻌﻢ .ﻓﺮﺟﻊ ﻓﺄﺧﱪﻩ ،ﻓﻘﺎﻡ ﻳﻄﺄﻃﺊ ﺛﻮﺑﻪ ﺣـﱴ
ﻟﻘﻴﲏ ﻓﺎﻋﺘﻨﻘﲏ ﻭﺍﻋﺘﻨﻘﺘﻪ ،ﻓﻘﻠﺖ :ﺣﺪﻳﺚ ﺑﻠﻐﲏ ﻋﻨﻚ ﲰﻌﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ
ﰲ ﺍﻟﻘﺼﺎﺹ ﱂ ﺃﲰﻌﻪ ،ﻓﺨﺸﻴﺖ ﺃﻥ ﲤﻮﺕ ﺃﻭ ﺃﻣﻮﺕ ﻗﺒﻞ ﺃﻥ ﺃﲰﻌـﻪ،
) (٢
ﻓﻘﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ....ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ .
F123
ﺃﺧﻲ ﻟﻦ ﺗﻨﺎﻝ ﺍﻟﻌﻠـﻢ ﺇﻻ ﺑﺴﺘـﺔ ﺳﺄﻧﺒﺌﻚ ﻋﻦ ﺗﻔﺼﻴﻠﻬـﺎ ﺑـﺒﻴﺎﻥ
) (٣
ﺫﻛﺎﺀ ،ﻭﺣﺮﺹ ،ﻭﺍﺟﺘﻬﺎﺩ ،ﻭﺑﻠﻐﺔ ﻭﺻﺤﺒﺔ ﺃﺳﺘﺎﺫ ،ﻭﻃﻮﻝ ﺯﻣﺎﻥ
F124
ﻭﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﺣﻞ ﺇﱃ ﳏـﺪﺛﻲ ﺍﻷﻣﺼـﺎﺭ ،ﻭﻛـﺘﺐ ﲞﺮﺍﺳﺎﻥ
) (١ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ .١٤٢/١
) (٢ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ .١٤٢/٢
) (٣ﺩﻳﻮﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺹ.٨١
٥٤
ﻭﺍﳉﺒﺎﻝ ﻭﻣﺪﻥ ﺍﻟﻌﺮﺍﻕ ﻛﻠﻬﺎ ﻭﺍﳊﺠﺎﺯ ﻭﺍﻟﺸـﺎﻡ ﻭﻣﺼـﺮ ،ﻭﻭﺭﺩ ﺑﻐـﺪﺍﺩ
) (١
ﺩﻓﻌﺎﺕ . F125
ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﳏﺪﺛﺎﹰ ﻋﻦ ﻧﻔﺴﻪ :ﻛﺘﺒﺖ ﻋﻦ ﺃﻟﻒ ﺷﻴﺦ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ
) (٢
ﻭﺯﻳﺎﺩﺓ ،ﻭﻟﻴﺲ ﻋﻨﺪﻱ ﺣﺪﻳﺚ ﺇﻻ ﺃﺫﻛﺮ ﺇﺳﻨﺎﺩﻩ .
F126
ﻭﻫﺬﺍ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻛﺎﻥ ﻳﺮﲢﻞ ﰲ ﻃﻠﺐ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ
ﻣﺎﺷﻴﺎﹰ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻪ ،ﻭﻗﺎﻝ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻪ:
) (٤ ) (٣
ﻣﺸﻴﺖ ﻋﻠﻰ ﻗﺪﻣﻲ ﺃﻟﻒ ﻓﺮﺳﺦ ،ﰒ ﺗﺮﻛﺖ ﺍﻟﻌﺪﺩ .
F128 F127
ﻧﻌﻢ ﻳﺎ ﺃﻫﻞ ﺍﳍﻤﻢ ،ﻣﺸﻰ ﻋﻠﻰ ﻗﺪﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﺔ ﺁﻻﻑ ﻛﻴﻠﻮ ﻣﺘﺮ.
ﻭﻗﺪ ﺳﺎﻓﺮ ﻣﻦ ﺍﻟﺒﺤﺮﻳﻦ ﺇﱃ ﻣﺼﺮ ،ﻭﻣﻦ ﻣﺼﺮ ﺇﱃ ﺍﻟﺮﻣﻠﺔ ،ﻭﻣﻦ ﺍﻟﺮﻣﻠﺔ
ﺇﱃ ﻃﺮﺳﻮﺱ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻪ ،ﻭﺿﺎﻗﺖ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻘﺎﺕ ﻣﺮﺓ ﰲ ﺍﻟﺒﺼﺮﺓ ﻓﺒـﺎﻉ
) (٥
ﺛﻴﺎﺑﻪ ﺣﱴ ﻧﻔﺪﺕ ،ﻭﺟﺎﻉ ﻳﻮﻣﲔ ،ﻓﺄﻋﻠﻢ ﺭﻓﻴﻘﻪ ،ﻓﺴﺎﻋﺪﻩ ﻭﺧﺪﻣﻪ .
F129
ﻭﺍﳌﻜﺘﺒﺎﺕ ﺍﻟﻴﻮﻡ ﻋﺎﻣﺮﺓ ﺑﺎﻟﻜﺘﺐ ﻭﻋﻠﻰ ﺑﻌﺪ ﺧﻄﻮﺍﺕ ،ﻭﻟﻜـﻦ ﺃﻳـﻦ
ﺍﺪﻭﻥ ﻭﺃﻳﻦ ﺍﳌﺸﻤﺮﻭﻥ؟!
ﺩﺑﺒﺖ ﻟﻠﻤﺠﺪ ﻭﺍﻟﺴﺎﻋﻮﻥ ﻗﺪ ﺑﻠﻐﻮﺍ ﺟﻬﺪ ﺍﻟﻨﻔﻮﺱ ﻭﺃﻟﻘﻮﺍ ﺩﻭﻧﻪ ﺍﻷﺯﺭﺍ
ﻭﻛﺎﺑﺪﻭﺍ ﺍﺪ ﺣﱴ ﻣﻞ ﺃﻛﺜﺮﻫـﻢ ﻭﻋﺎﻧﻖ ﻣﻦ ﺃﻭﰱ ﻭﻣـﻦ ﺻـﱪﺍ
) (٦
ﻻ ﲢﺴﺐ ﺍﺪ ﲤﺮﺍﹰ ﺃﻧﺖ ﺁﻛـﻠﻪ ﻟﻦ ﺗﺒﻠﻎ ﺍﺪ ﺣﱴ ﺗﻠﻌﻖ ﺍﻟﺼﱪﺍ
F130
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺪﺍﱐ :ﺭﺣﻠﺖ ﺇﱃ ﺑﻐﺪﺍﺩ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻓﻜﻨﺖ ﺃﺑﻴﺖ
) (١ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .٤/٢
) (٢ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .١٠/٢
) (٣ﺍﻟﻔﺮﺳﺦ :ﳓﻮ ﲬﺴﺔ ﻛﻴﻠﻮ ﻣﺘﺮﺍﺕ.
) (٤ﺗﺬﻛﺮﺓﺍﳊﻔﺎﻅ ٥٦٧/٢ﺑﺘﺼﺮﻑ.
) (٥ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ٥٦٨/٢ﺑﺘﺼﺮﻑ.
) (٦ﺍﻷﻣﺎﱄ ﻷﰊ ﻋﻠﻲ ﺍﻟﻘﺎﱄ .١١٣/١
٥٥
ﺍﻟﻠﻴﻞ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺁﻛﻞ ﺧﺒﺰ ﺍﻟﺬﺭﺓ.
) (١
ﻭﻫﻮ ﺣﺎﻣﻞ ﻛﺘﺒﻪ ﻋﻠﻰ F13 ﻭﻛﺎﻥ ﳝﺸﻲ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺛﻼﺛﲔ ﻓﺮﺳﺨﺎﹰ
ﻇﻬﺮﻩ ﻷﺟﻞ ﻃﻠﺐ ﺍﻟﻌﻠﻢ.
ﻭﺭﺣﻞ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺮﻭﺍﺳﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﲰﻊ ﺍﻟﻌﻠﻢ ﻣﻦ
ﺛﻼﺛﺔ ﺁﻻﻑ ﻭﺳﺘﻤﺎﺋﺔ ﺷﻴﺦ ،ﻭﰲ ﺇﺣﺪﻯ ﺭﺣﻼﺗﻪ ﺳﻘﻄﺖ ﺑﻌﺾ ﺃﺻﺎﺑﻌﻪ ﻣﻦ
) (٢
ﺷﺪﺓ ﺍﻟﱪﺩ ﻭﺍﻟﺜﻠﺞ ،ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﺁﻧﺬﺍﻙ ﻣﺎ ﻳﺘﺪﻓﺄ ﺑﻪ .
F132
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ :ﻛﻨﺎ ﻧﺴﻤﻊ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻟﺒﺼﺮﺓ ﻋﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
) (٣
ﻓﻤﺎ ﻧﺮﺿﻰ ﺣﱴ ﺭﻛﺒﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﺴﻤﻌﻨﺎﻫﺎ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ .
F13
ﻭﺗﺄﻣﻞ ﻣﺎ ﳚﺪﻭﻥ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﺼﺐ ﻭﳎﺎﻫﺪﺓ ﺍﻷﺧﻄﺎﺭ ﻭﺻـﻌﻮﺑﺔ
ﺍﻷﺳﻔﺎﺭ.
ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﺮﺍﺵ ﺍﳌﺮﻭﺯﻱ :ﺷﺮﺑﺖ ﺑﻮﱄ ﰲ ﺍﻟﺴﻔﺮ ﻟﻄﻠـﺐ
) (٤
ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﲬﺲ ﻣﺮﺍﺕ .
F134
ـﺪﺓ
ـﻔﺎﺭ ﺍﻟﺒﻌﻴـ
ـﺎﻓﺮ ﺍﻷﺳـ
ـﺎﻥ ﻳﺴـ
ـﻪ ﻛـ
ـﻪ ﺍﷲ ﺃﻧـ
ـﻮﺩﻩ ﺭﲪـ
ﻭﻣﻘﺼـ
ﻭﻳﻘـﻄﻊ ﺍﳌﺴﺎﻓﺎﺕ ﺍﻟﻄﻮﻳﻠﺔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻓﺮﲟﺎ ﰲ ﺑﻌﺾ ﺭﺣﻼﺗﻪ ﻧﻔﺪ ﻋﻠﻴﻪ
) (١ﺗﻘﺎﺭﺏ ١٥٠ﻛﻢ.
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ١٢٣٨/٤ﺑﺘﺼﺮﻑ.
) (٣ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ .١٤٠/١
) (٤ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻟﻠﺬﻫﱯ ﺟـ .٢
٥٦
ﺍﳌﺎﺀ ﻓﺸﺮﺏ ﺑﻌﺾ ﺑﻮﻟﻪ ﻟﻴﺪﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﺍﳌﻮﺕ.
ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﺃﻳﻀﺎﹰ :ﺧﺮﺟـﺖ ﺇﱃ ﺁﺩﻡ ﺑـﻦ ﺃﰊ ﺇﻳـﺎﺱ،
ﻓﺘﺨﻠﻔﺖ ﻋﲏ ﻧﻔﻘﱵ ﺣﱴ ﺟﻌﻠﺖ ﺃﺗﻨﺎﻭﻝ ﺍﳊﺸﻴﺶ ﻭﻻ ﺃﺧﱪ ﺑﺬﻟﻚ ﺃﺣـﺪﺍﹰ،
ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺃﺗﺎﱐ ﺁﺕ ﱂ ﺃﻋﺮﻓﻪ ﻓﻨﺎﻭﻟﲏ ﺻﺮﺓ ﺩﻧﺎﻧﲑ ،ﻭﻗﺎﻝ :ﺃﻧﻔﻖ
) (١
ﻋﻠﻰ ﻧﻔﺴﻚ . F135
ﺃﺧﻲ ﺍﳊﺒﻴﺐ :ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟!
ﺭﺣﻞ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻛﺎﻥ
ﻣﺎ ﻗﺎﻝ ﻭﺍﺻﻔﺎﹰ ﺣﺎﻟﻪ ﺃﺛﻨﺎﺀ ﺭﺣﻠﺘﻪ :ﺑﻠﺖ ﺍﻟﺪﻡ ﰲ ﻃﻠﱯ ﻟﻠﺤﺪﻳﺚ ﻣﺮﺗﲔ :ﻣﺮﺓ
ﺑﺒﻐﺪﺍﺩ ﻭﻣﺮﺓ ﲟﻜﺔ؛ ﻭﺫﻟﻚ ﺃﱐ ﻛﻨﺖ ﺃﻣﺸﻲ ﺣﺎﻓﻴﺎﹰ ﰲ ﺳﻔﺮﻱ ﻟﻄﻠﺐ ﺍﻟﻌﻠـﻢ
ﰲ ﺷﺪﺓ ﺍﳊﺮ ﻭﻋﻠﻰ ﺍﻟﺮﻣﻀﺎﺀ ﺍﶈﺮﻗﺔ ،ﻓﺄﺛﺮ ﺫﻟﻚ ﰲ ﺟﺴﺪﻱ ﻓﺒﻠﺖ ﺩﻣﺎﹰ ،ﻭﻣﺎ
ﺭﻛﺒﺖ ﺩﺍﺑﺔ ﻗﻂ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﻛﻨﺖ ﺩﺍﺋﻤﺎﹰ ﺃﲪـﻞ
ﻛﺘﱯ ﻋﻠﻰ ﻇﻬﺮﻱ ﰲ ﺃﺛﻨﺎﺀ ﺳﻔﺮﻱ ،ﺣﱴ ﺍﺳﺘﻮﻃﻨﺖ ﺍﻟﺒﻼﺩ ﻭﻣﺎ ﺳـﺄﻟﺖ ﰲ
ﺣﺎﻝ ﻃﻠﱯ ﻟﻠﻌﻠﻢ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎﻻﹰ ،ﻭﻛﻨﺖ ﺃﻋﻴﺶ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻴﲏ ﺍﷲ ﺑﻪ
) (٢
ﻣﻦ ﺭﺯﻕ ﻣﻦ ﻏﲑ ﺳﺆﺍﻝ .
F136
ﻭﺭﺣﻞ ﻣﺴﺮﻭﻕ ﺑﻦ ﺍﻷﺟﺪﻉ ﻣﻦ ﺃﺟﻞ ﺣﺮﻑ ﻭﺍﺣﺪ ،ﻭﺭﺣـﻞ ﺃﺑـﻮ
) (٣
ﺳﻌﻴﺪ ﰲ ﺣﺮﻑ ﻭﺍﺣﺪ .
F137
ﻭﻗﺎﻝ ﺳﻌﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺭﲪﻪ ﺍﷲ :ﻛﻨﺖ ﺃﺭﺣﻞ ﺍﻷﻳـﺎﻡ ﻭﺍﻟﻠﻴـﺎﱄ ﰲ
) (٤
ﻃﻠﺐ ﺣﺪﻳﺚ ﻭﺍﺣﺪ . F138
) (١ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻟﻠﺴﺒﻜﻲ .٢٢٧/٢
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١٢٤٣/٤
) (٣ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ .١١/٩
) (٤ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ،١١١/٩ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٥٦/١
٥٧
ﻭﺳﺎﻓﺮ ﻋﺎﻣﺮ ﺑﻦ ﺷﺮﺍﺣﺒﻴﻞ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﺇﱃ ﻣﻜﺔ ،ﻷﺟﻞ ﺛﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ
ﺫﻛﺮﺕ ﻟﻪ ﻓﻘﺎﻝ :ﺃﺳﺎﻓﺮ ﺇﱃ ﻣﻜﺔ ﻟﻌﻠﻲ ﺃﻟﻘﻰ ﺭﺟﻼﹰ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
ﻓﺄﲰﻌﻬﺎ ﻣﻨﻪ.
ﻭﻛﺎﻥ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳌﺮﻭﺯﻱ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ،ﻭﻗـﺪ
ﻛﺘﺐ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻘﻬﻴﺔ ﰒ ﺭﺟـﻊ ﺇﱃ ﺑﻠـﺪﻩ
ﻧﻴﺴﺎﺑﻮﺭ ،ﰒ ﺇﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺪ ﺭﺟﻊ ﻋﻦ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻭﺻﺎﺭ ﻳﻔﱵ
ﺑﻐﲑﻫﺎ ،ﻓﻮﺿﻊ ﺇﺳﺤﺎﻕ ﺻﺤﻔﻪ ﻭﻛﺘﺒﻪ ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﰲ ﺟـﺮﺍﺏ،
) (١
ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ،ﻭﺧﺮﺝ ﺭﺍﺣﻼﹰ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﻣﻦ ﻧﻴﺴﺎﺑﻮﺭ ﺇﱃ ﺑﻐﺪﺍﺩ،
F139
ﺣﱴ ﻟﻘﻲ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺳﺄﻟﻪ ﻋﻦ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻓﺄﻗﺮ ﻟﻪ ﺃﲪﺪ ﲟﺎ ﺃﻓﺘـﺎﻩ ﺑـﻪ
) (٢
ﺃﻭﻻﹰ ،ﻭﺃﻋﺠﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻪ .
F140
ﻭﳌﺎ ﺧﺮﺝ ﺃﲪﺪ ﺇﱃ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻧﻘﻄﻌﺖ ﺑﻪ ﺍﻟﻨﻔﻘﺔ ،ﻓﺄﻛﺮﻯ ﻧﻔﺴﻪ ﻣﻦ
ﺑﻌﺾ ﺍﳉﻤﺎﻟﲔ ﺇﱃ ﺃﻥ ﻭﺍﰱ ﺻﻨﻌﺎﺀ ،ﻭﻗﺪ ﻛﺎﻥ ﺃﺻـﺤﺎﺑﻪ ﻋﺮﺿـﻮﺍ ﻋﻠﻴـﻪ
) (٣
ﺍﳌﻮﺍﺳﺎﺓ ﻓﻠﻢ ﻳﻘﺒﻞ ﻣﻦ ﺃﺣﺪ ﺷﻴﺌﺎﹰ .
F14
ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﻮﺍﺳﻄﻲ :ﺑﻠﻐﲏ ﺃﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﻫﻦ ﻧﻌﻠـﻪ
ﻋﻨﺪ ﺧﺒﺎﺯ ﻋﻠﻰ ﻃﻌﺎﻡ ﺃﺧﺬﻩ ﻣﻨﻪ ،ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻴﻤﻦ.
ﻭﺳﺮﻗﺖ ﺛﻴﺎﺑﻪ ﻭﻫﻮ ﺑﺎﻟﻴﻤﻦ ،ﻓﺠﻠﺲ ﰲ ﺑﻴﺘﻪ ﻭﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ ،ﻭﻓﻘﺪﻩ
ﺃﺻﺤﺎﺑﻪ ،ﻓﺠﺎﺀﻭﺍ ﺇﻟﻴﻪ ﻓﺴﺄﻟﻮﻩ ﻓﺄﺧﱪﻫﻢ ،ﻓﻌﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺫﻫﺒﺎﹰ ﻓﻠﻢ ﻳﻘﺒﻠﻪ ،ﻭﱂ
ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺇﻻ ﺩﻳﻨﺎﺭﺍﹰ ﻭﺍﺣﺪﺍﹰ ،ﻟﻴﻜﺘﺐ ﳍﻢ ﺑﻪ ـ ﺃﻱ ﺃﺧﺬ ﺍﻟﺪﻳﻨﺎﺭ ﻋﻠﻰ
) (١ﻣﺪﻳﻨﺔ ﺗﻘﻊ ﰲ ﻣﻘﺎﻃﻌﺔ ﺧﺮﺍﺳﺎﻥ ﴰﺎﻝ ﺷﺮﻕ ﺇﻳﺮﺍﻥ ﺣﺎﻟﻴﺎﹰ.
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ٥٢٤/٢ﺑﺘﺼﺮﻑ.
) (٣ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺹ.٢٢٦
٥٨
ﺃﻥ ﻳﻜﻮﻥ ﺃﺟﺮﺓ ﳌﺎ ﻳﻨﺴﺨﻪ ﳍﻢ ﻣﻦ ﺍﻟﻜﺘﺐ ـ ﻓﻜﺘﺐ ﳍﻢ ﺑـﺎﻷﺟﺮ،
) (١
ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ .
F142
ﻧﻌﻢ ﻫﺬﻩ ﺣﺎﻝ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ ﻭﺃﻣﻄﺮ ﻋﻠﻴﻪ ﺷﺂﺑﻴﺐ
ﺭﲪﺘﻪ.
ﻭﺃﻣﺎ ﻣﺎ ﺃﺻﺎﺑﻪ ﺃﻳﺎﻡ ﺍﶈﻨﺔ ﻣﻊ ﺻﱪﻩ ﻭﺛﺒﺎﺗﻪ ﻓﻬﻮ ﻋﺠﻴﺐ ﻳﻄﻴﺐ ﲰﺎﻋﻪ.
ﷲ ﻳﻌﻠﻢ ﻣـﺎ ﻗﺒـﻠﺖ ﺳـﲑﻢ ﻳﻮﻣﺎﹰ ﻓﺄﺧﻄﺄ ﺩﻣﻊ ﺍﻟﻌﲔ ﳎﺮﺍﻩ
ﺃﻣﺎ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻓﻘﺪ ﻗﺎﻡ ﺑﺮﺣﻠﺘﲔ ﺇﱃ ﺍﻟﺸـﺎﻡ ﻭﺍﳊﺠـﺎﺯ؛ ﺍﻷﻭﱃ
ﺍﺳﺘﻐﺮﻗﺖ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻋﺎﻣﺎﹰ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﺳﺘﻤﺮﺕ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎﹰ ،ﻭﻛﻠﻬﺎ ﻛﺎﻧﺖ
ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ ﻣﺎﺷﻴﺎﹰ ﻛﻤﺎ ﺻﺮﺡ ﻫﻮ ﺑﺬﻟﻚ ﺣﻴﺚ ﻗﺎﻝ :ﻛﻞ ﻣﻦ ﺭﺣﻠﺖ ﺇﻟﻴﻪ
) (٢
ﻓﻤﺎﺷﻴﺎﹰ ﻋﻠﻰ ﻗﺪﻣﻲ .
F143
ﻭﻗﺎﻝ ﻋﺒﺪﺍﻥ ﺍﳉﻮﺍﻟﻴﻘﻲ :ﺭﺣﻠﺖ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﲦﺎﱐ ﻋﺸﺮﺓ ﻣﺮﺓ ﻣﻦ ﺃﺟﻞ
ﺣﺪﻳﺚ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻛﻠﻤﺎ ﺫﻛﺮ ﱄ ﺣﺪﻳﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺜﻪ ﻳﻮﺟﺪ ﻓﻴﻬـﺎ
ﺭﺣﻠﺖ ﺇﻟﻴﻬﺎ ﻷﲰﻌﻪ.
ﻭﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﻭﻫﺬﺍ ﺍﻟﺼﱪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻻ ﻳﺘﻢ ﺇﻻ ﻛﻤـﺎ ﺃﺟـﺎﺏ
ﺍﻟﺸﻌﱯ ﻋﻨﺪﻣﺎ ﺳﺌﻞ :ﻣﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻛﻠﻪ؟ ﻗﺎﻝ :ﺑﻨﻔﻲ ﺍﻻﻏﺘﻤـﺎﻡ،
) (٣
ﻭﺍﻟﺴﲑ ﰲ ﺍﻟﺒﻼﺩ ،ﻭﺻﱪ ﻛﺼﱪ ﺍﳊﻤﺎﻡ ،ﻭﺑﻜﻮﺭ ﻛﺒﻜﻮﺭ ﺍﻟﻐﺮﺍﺏ .
F14
ﻭﺻﺪﻕ ﻭﺍﷲ .ﺇﳕﺎ ﻳﻘﻄﻊ ﺍﻟﺴﻔﺮ ﺑﻠﺰﻭﻡ ﺍﳉﺎﺩﺓ ﻭﺳﲑ ﺍﻟﻠﻴﻞ ،ﻓﺈﺫﺍ ﺣـﺎﺩ
) (٤
ﺍﳌﺴﺎﻓﺮ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ،ﻭﻧﺎﻡ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ،ﻓﻤﱴ ﻳﺼﻞ ﺇﱃ ﻣﻘﺼﺪﻩ؟! .
F145
) (١ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ .٣٢٩/١٠
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٦٣١/٢
) (٣ﺍﻟﺴﲑ .٣٠٠/٤
) (٤ﺍﻟﻔﻮﺍﺋﺪ ﺹ.١٣١
٥٩
ﺍﳉﺪ ﺑﺎﳉﺪ ﻭﺍﳊﺮﻣﺎﻥ ﰲ ﺍﻟﻜﺴﻞ ﻓﺎﻧﺼﺐ ﺗﺼﺐ ﻋﻦ ﻗﺮﻳﺐ ﻏﺎﻳﺔ ﺍﻷﻣﻞ
ﺇﻟﻴﻚ ﺻﱪ ﻭﳘﺔ ﺃﺣﺪﻫﻢ ،ﻭﻟﻌﻞ ﻗﻠﺒﻚ ﻳﺘﺤﺮﻙ ﻭﺃﻧﺖ ﺗﺘﺨﻴﻞ ﺍﳌﺨﺎﻃﺮ
ﻭﺍﻷﻫﻮﺍﻝ ﺍﻟﱵ ﻳﻼﻗﻴﻬﺎ ﻭﺍﳌﺼﺎﻋﺐ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ؛ ﻓﻘـﺪ ﺳـﺎﻓﺮ ﺍﳋﻄﻴـﺐ
ﺍﻟﺘﱪﻳﺰﻱ ﻣﻦ ﺗﱪﻳﺰ ﺇﱃ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ،ﻭﺃﺧﺬ ﻣﻌﻪ ﻛﺘﺎﺏ ـﺬﻳﺐ ﺍﻟﻠﻐـﺔ
ﻟﻸﺯﻫﺮﻱ ﻟﻴﻘﺮﺃﻩ ﻋﻠﻰ ﻋﺎﱂ ﻣﺸﻬﻮﺭ ﰲ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ،ﻭﻭﺿﻊ ﺍﻟﻜﺘـﺎﺏ ﰲ
ﺟﺮﺍﺏ ﻟﻪ ﻭﲪﻠﻪ ﻋﻠﻰ ﻇﻬﺮﻩ ،ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻓﻘﲑﺍﹰ ﻻ ﻣﺎﻝ ﻟﻪ ،ﻓﻠﻢ ﻳﻘـﺪﺭ
ﻋﻠﻰ ﺍﺳﺘﺌﺠﺎﺭ ﺩﺍﺑﺔ ﻟﲑﻛﺒﻬﺎ ،ﻓﻘﻄﻊ ﺍﳌﺴﺎﻓﺔ ﻣﺎﺷﻴﺎﹰ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﰲ ﺷﺪﺓ ﺍﳊﺮ
ﻭﺍﻟﻘﻴﻆ ﻭﺍﻟﺮﻣﻀﺎﺀ ،ﺣﱴ ﺃﻧﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻌﺮﻕ ﺍﻟﺬﻱ ﺗﺼﺒﺐ ﻣﻨﻪ ﰲ ﺷﺪﺓ ﺍﳊﺮ
ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺗﺴﺮﺏ ﺍﻟﺒﻠﻞ ﻣﻦ ﻇﻬﺮﻩ ﺇﱃ ﺛﻴﺎﺑﻪ ﻭﻣﻦ ﺛﻴﺎﺑـﻪ ﺇﱃ ﺍﳉـﺮﺍﺏ
ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻜﺘﺎﺏ ،ﻭﻭﺻﻞ ﺍﻟﺒﻠﻞ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻓﺄﺛﺮ ﰲ ﺍﳋﱪ ﻭﺃﻓﺴﺪ ﺑﻌـﺾ
ﺍﻟﻜﻠﻤﺎﺕ ﺣﱴ ﺃﻥ ﻣﻦ ﺭﺃﻯ ﺍﻟﻜﺘﺎﺏ ﻳﻈﻨﻪ ﻗﺪ ﻏﻤﺲ ﰲ ﻣﺎﺀ ،ﻭﻣﺎ ﻫـﻮ ﺇﻻ
) (١
ﻋﺮﻕ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ .
F146
ﻭﺍﻟﺴﺆﺍﻝ ﳓﻮ ﺍﻟﻘﺎﺭﺉ ﺍﳊﺒﻴﺐ :ﻛﻢ ﻗﻄﺮﺓ ﻋﺮﻕ ﻧﺰﻟـﺖ ﻣـﻦ ﻋﻠـﻰ
ﺟﺒﻴﻨﻚ ﻃﻮﺍﻝ ﺳﻨﻮﺍﺕ ﲢﺼﻴﻠﻚ ﺍﻟﻌﻠﻤﻲ؟! ﺑﻞ ﻭﻛﻢ ﺳﻨﺔ ﺗﻐﺮﺑﺖ ﰲ ﻃﻠﺐ
ﺣﺪﻳﺚ ﺃﻭ ﺗﻔﺴﲑ ﺁﻳﺔ؟!
ﻫﺬﺍ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺪ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﺍﺑﻦ ﺳـﺖ
ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻭﺧﺮﺝ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦـﺎﻧﲔ ﻭﻣﺎﺋـﺔ ،ﻭﻫـﻮ ﺃﻭﻝ
ﺳﻔﺮ ﻟﻪ ،ﻭﺧﺮﺝ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﺳﻨﺔ ﺳﺖ ﻭﲦـﺎﻧﲔ ،ﻭﺧـﺮﺝ ﺇﱃ ﺳـﻔﻴﺎﻥ
ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺇﱃ ﻗﻠﺔ ﺳﻨﺔ ﺳﺒﻊ ﻭﲦﺎﻧﲔ ،ﻭﻫﻲ ﺃﻭﻝ ﺳﻨﺔ ﺣﺞ ﻓﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ،
) (١ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .٢٣٣/٢
٦٠
ﻭﺧﺮﺝ ﺇﱃ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﺼﻨﻌﺎﺀ ﺍﻟﻴﻤﻦ ﺳﻨﺔ ﺳﺒﻊ ﻭﺗﺴﻌﲔ ،ﻭﺭﺍﻓـﻖ
ﳛﲕ ﺑﻦ ﻣﻌﲔ ﰲ ﺭﺣﻠﺘﻪ ﺇﻟﻴﻪ.
ﻭﺭﺣﻞ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﺇﱃ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﻭﻫـﻮ ﺑﺎﳌﺪﻳﻨـﺔ،
ﻟﻴﺴﻤﻊ ﻋﻨﻪ ﺍﻟﻌﻠﻢ ،ﻗﺎﻝ :ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﻣﺎﻟﻚ ﻭﺃﺧﱪﺗﻪ ﺧﱪﻱ ،ﻭﻗﻠﺖ ﻟـﻪ:
ﲝﺪﻳﺚ ﲝﻴﺚ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ :ﻻ ﺑﻞ ﺍﻗﺮﺃ ﺃﻧﺖ ﻋﻠﻲ ،ﻓﻘﻠﺖ :ﻻ ،ﺑﻞ
ﺣﺪﺛﲏ ،ﻓﻘﺎﻝ :ﺍﻗﺮﺃ ،ﻓﻠﻤﺎ ﺭﺍﺟﻌﺘﻪ ﻭﺭﺍﺩﺩﺗﻪ ﰲ ﺍﻟﻜﻼﻡ ﻗﺎﻝ ﻟﺒﻌﺾ ﺧﺪﻣﻪ :ﻳﺎ
ﻏﻼﻡ! ﺍﺫﻫﺐ ﺬﺍ ﻭﺍﺿﺮﺑﻪ ﲬﺴﺔ ﻋﺸﺮ ﺳﻮﻃﺎﹰ ،ﻗﺎﻝ ﻫﺸـﺎﻡ :ﻓـﺬﻫﺐ ﰊ
ﻭﺿﺮﺑﲏ ﰒ ﺭﺩﱐ ﺇﱃ ﻣﺎﻟﻚ ،ﻓﻘﻠﺖ ﳌﺎﻟﻚ :ﻟﻘﺪ ﻇﻠﻤﲏ؛ ﺿﺮﺑﺘﲏ ﺑﻐﲑ ﺫﻧﺐ
ﺍﻗﺘﺮﻓﺘﻪ ،ﻭﻻ ﺃﺟﻌﻠﻚ ﰲ ﺣﻞ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻓﻤﺎ ﻛﻔﺎﺭﺓ ﻫﺬﺍ ﺍﻟﻈﻠﻢ؟ ﻓﻘﻠﺖ:
ﻛﻔﺎﺭﺗﻪ ﺃﻥ ﲢﺪﺛﲏ ﲞﻤﺴﺔ ﻋﺸﺮ ﺣﺪﻳﺜﺎﹰ ،ﻗﺎﻝ ﻫﺸﺎﻡ :ﻓﺤﺪﺛﲏ ﲞﻤﺴﺔ ﻋﺸﺮ
ﺣﺪﻳﺜﺎﹰ ،ﻓﻠﻤﺎ ﻓﺮﻍ ﻗﻠﺖ ﻟﻪ :ﺯﺩ ﻣﻦ ﺍﻟﻀﺮﺏ ﻭﺯﺩ ﰲ ﺍﳊـﺪﻳﺚ ،ﻓﻀـﺤﻚ
) (١
ﻣﺎﻟﻚ ﻭﻗﺎﻝ ﱄ :ﺍﻧﺼﺮﻑ .
F147
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ :ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ :ﺃﻭﻝ ﺳﻨﺔ ﺧﺮﺟﺖ ﰲ ﻃﻠـﺐ
ﺍﳊﺪﻳﺚ ﺃﻗﻤﺖ ﺳﺒﻊ ﺳﻨﲔ ﺃﺣﺼﻴﺖ ﻣﺎ ﻣﺸﻴﺖ ﻋﻠﻰ ﻗﺪﻣﻲ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺃﻟﻒ
) (٢
ﻓﺮﺳﺦ ،ﱂ ﺃﺯﻝ ﺃﺣﺼﻲ ﺣﱴ ﳌﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﻟﻒ ﻓﺮﺳﺦ ﺗﺮﻛﺘﻪ ،ﻣﺎ ﻛﻨﺖ F148
ﺳﺮﺕ ﺃﻧﺎ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﺇﱃ ﺑﻐﺪﺍﺩ ﻓﻤـﺎ ﻻ ﺃﺣﺼـﻲ ﻛـﻢ ﻣـﺮﺓ ،ﻭﻣـﻦ
ﻣﻜﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻣﺮﺍﺕ ﻛﺜﲑﺓ ،ﻭﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺒﺤﺮﻳﻦ ﻣﻦ ﻗـﺮﺏ ﻣﺪﻳﻨـﺔ
ﺻﻼ ﺇﱃ ﻣﺼﺮ ﻣﺎﺷﻴﺎﹰ ،ﻭﻣﻦ ﻣﺼﺮ ﺇﱃ ﺍﻟﺮﻣﻠـﺔ ﻣﺎﺷـﻴﺎﹰ ،ﻭﻣـﻦ ﺍﻟﺮﻣﻠـﺔ
ﺇﱃ ﺑﻴﺖ ﺍﳌﻘـﺪﺱ ،ﻭﻣﻦ ﺍﻟﺮﻣﻠﺔ ﺇﱃ ﻋﺴﻘﻼﻥ ،ﻭﻣﻦ ﺍﻟﺮﻣﻠﺔ ﺇﱃ ﻃﱪﻳﺔ ،ﻭﻣﻦ
) (١ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻜﺒﺎﺭ ﻟﻠﺬﻫﱯ.
) (٢ﺃﻛﺜﺮ ﻣﻦ ٥٠٠٠ﻛﻴﻠﻮﻣﺘﺮ.
٦١
ﻃﱪﻳﺔ ﺇﱃ ﺩﻣﺸﻖ ،ﻭﻣﻦ ﺩﻣﺸﻖ ﺇﱃ ﲪﺺ ،ﻭﻣﻦ ﲪﺺ ﺇﱃ ﺃﻧﻄﺎﻛﻴﺔ ،ﻭﻣﻦ
ﺃﻧﻄﺎﻛﻴﺔ ﺇﱃ ﻃﺮﺳﻮﺱ ،ﰒ ﺭﺟﻌﺖ ﻣﻦ ﻃﺮﺳﻮﺱ ﺇﱃ ﲪﺺ ،ﻭﻛﺎﻥ ﺑﻘـﻲ
ﻋﻠﻲ ﺷﻲﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﻴﻤﺎﻥ ﻓﺴﻤﻌﺖ ،ﰒ ﺧﺮﺟﺖ ﻣـﻦ ﲪـﺺ ﺇﱃ
ﺑﻴﺴﺎﻥ ،ﻭﻣﻦ ﺑﻴﺴﺎﻥ ﺇﱃ ﺍﻟﺮﻗﺔ ،ﻭﻣﻦ ﺍﻟﺮﻗﺔ ﺭﻛﺒﺖ ﺍﻟﻔـﺮﺍﺕ ﺇﱃ ﺑﻐـﺪﺍﺩ،
ﻭﺧﺮﺟﺖ ﻗﺒﻞ ﺧﺮﻭﺟﻲ ﺇﱃ ﺍﻟﺸﺎﻡ ﻣﻦ ﻭﺍﺳﻂ ﺇﱃ ﺍﻟﻨﻴﻞ ،ﻭﻣـﻦ ﺍﻟﻨﻴـﻞ ﺇﱃ
ﺍﻟﻜﻮﻓﺔ ،ﻛﻞ ﺫﻟﻚ ﻣﺎﺷﻴﺎﹰ ،ﻛﻞ ﻫﺬﺍ ﰲ ﺳﻔﺮﻱ ﺍﻷﻭﻝ ،ﻭﺃﻧﺎ ﺍﺑﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ
ﺃﺟﻮﻝ ﺳﺒﻊ ﺳﻨﲔ ،ﺧﺮﺟﺖ ﻣﻦ ﺍﻟﺮﻱ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺘﲔ ،ﻗـﺪﻣﻨﺎ
ﺍﻟﻜﻮﻓﺔ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﻭﺍﳌﻘﺮﺉ ﺣﻲ ﲟﻜﺔ ﻭﺟﺎﺀﻧﺎ ﻧﻌﻴﻪ
ﻭﳓﻦ ﺑﺎﻟﻜﻮﻓﺔ ،ﻭﺭﺟﻌﺖ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺘﲔ.
ﻭﺧﺮﺟﺖ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺃﺭﺑﻌﲔ ﻭﺭﺟﻌـﺖ ﺳـﻨﺔ ﲬـﺲ
ﻭﺃﺭﺑﻌﲔ ،ﺃﻗﻤﺖ ﺛﻼﺙ ﺳﻨﲔ ،ﻭﻗﺪﻣﺖ ﻃﺮﺳﻮﺱ ﺳﻨﺔ ﺳﺒﻊ ﻋﺸﺮﺓ ﺃﻭ ﲦﺎﱐ
) (١
ﻋﺸﺮﺓ . F149
ﻭﻣﻊ ﻣﺎ ﰲ ﺭﺣﻠﺘﻬﻢ ﻣﻦ ﺣﻔﻆ ﻟﻠﻌﻠﻢ ﻭﻧﺸﺮﻩ ﻓﺈﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫـﻢ
ﻳﺬﻛﺮﻧﺎ ﺑﺄﻣﺮ ﻣﻬﻢ ﳚﻠﺐ ﺍﳋﲑ ﻭﻳﺪﻓﻊ ﺍﻟﺒﻼﺀ ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻋـﺰ ﻭﺟـﻞ،
ﻭﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ؛ ﻭﻣﻦ ﺃﳘﻬﺎ ﺣﻔﻆ ﻫﺬﺍ ﺍﻟـﺪﻳﻦ ﺑـﺎﻟﻌﻠﻢ
) (٢
ﺍﻟﺸﺮﻋﻲ :ﺇﻥ ﺍﷲ ﻳﺪﻓﻊ ﺍﻟﺒﻼﺀ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺮﺣﻠﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ .
F150
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﻟﻘﺪ ﻃﺎﻑ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟـﺪﻧﻴﺎ ﻣـﺮﺗﲔ
) (٣
ﺣﱴ ﲨﻊ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻨﺪ .
F15
) (١ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ .٣٥٩/١
) (٢ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ.
) (٣ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﺹ.٢٤٦
٦٢
ﻭﺍﻧﻈﺮ ﺇﱃ ﻋﻠﻮ ﺍﳍﻤﺔ ﻭﻃﻮﻝ ﺍﻟﺼﱪ ﻓﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒـﻞ
ﺭﲪﻪ ﺍﷲ :ﺣﺠﺠﺖ ﲬﺲ ﺣﺠﺞ ،ﻣﻨﻬﺎ ﺛﻼﺙ ﺣﺠﺞ ﺭﺍﺟﻼﹰ )ﻣﻦ ﺑﻐﺪﺍﺩ(
) (١
ﺃﻧﻔﻘﺖ ﰲ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﳊﺠﺞ ﺛﻼﺛﲔ ﺩﺭﳘﺎﹰ .
F152
ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻷﺭﻏﻴﺎﱐ :ﻣﺎ ﺃﻋﻠﻢ ﻣﻨﱪﺍﹰ ﻣﻦ ﻣﻨﺎﺑﺮ ﺍﻹﺳـﻼﻡ
ﺑﻘﻲ ﻋﻠﻲ ﱂ ﺃﺩﺧﻠﻪ ﻟﺴﻤﺎﻉ ﺍﳊﺪﻳﺚ.
ﻭﺃﻣﺎ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ ﻓﻘﺪ ﺳﺎﻓﺮ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻓﻠﻤﺎ ﻛـﺎﻥ
ﺑﺒﻌﺾ ﺃﺳﻔﺎﺭﻩ ﰲ ﺑﻼﺩ ﺧﻮﺍﺭﺯﻡ ،ﺃﺻﺎﺑﻪ ﺑﺮﺩ ﺷﺪﻳﺪ ﻭﺛﻠﺞ ﻛﺜﲑ ﰲ ﺍﻟﻄﺮﻳﻖ،
ﻓﺴﻘﻄﺖ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﻣﻦ ﺷﺪﺓ ﺍﻟﱪﺩ ،ﻭﻛﺎﻥ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻌﺪ ﺫﻟﻚ ﻣﻌـﻪ
ﳏﻀﺮ ﻓﻴﻪ ﺷﻬﺎﺩﺓ ﺧﻠﻖ ﻛﺜﲑ ،ﺃﻥ ﺭﺟﻠﻪ ﺳﻘﻄﺖ ﻣﻦ ﺍﻟﱪﺩ ،ﻟﺌﻼ ﻳﻈﻦ ﺃﺣـﺪ
) (٢
ﺃﺎ ﻗﻄﻌﺖ ﰲ ﺣﺪ ﻣﻦ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ .
F153
ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ :ﺧﺮﺟﺖ ﺇﱃ ﺻﻨﻌﺎﺀ ﺃﻧﺎ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻟﻨﺴﻤﻊ
ﺍﳊﺪﻳﺚ ﻋﻦ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺍﻟﺼﻨﻌﺎﱐ ،ﻭﰲ ﻃﺮﻳﻘﻨـﺎ
ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﱃ ﺍﻟﻴﻤﻦ ﻣﺮﺭﻧﺎ ﲟﻜﺔ ﻓﺤﺠﺠﻨﺎ ﻣﻊ ﺍﻟﻨﺎﺱ ،ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﰲ ﺍﻟﻄـﻮﺍﻑ
ﺇﺫ ﻟﻘﻴﺖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﻭﻫﻮ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ،ﻭﻛﺎﻥ ﻗﺪ ﺣﺞ ﰲ ﺫﻟﻚ
ﺍﻟﻌﺎﻡ ،ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻭﺃﺧﱪﺗﻪ ﺃﻥ ﻣﻌﻲ ﰲ ﺳﻔﺮﻱ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻓـﺪﻋﺎ
ﻷﲪﺪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺧﲑﺍﹰ.
ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ :ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﲪﺪ ﻭﻗﻠـﺖ ﻟـﻪ :ﻗـﺪ ﻗـﺮﺏ ﺍﷲ
ﺧﻄﺎﻧﺎ ،ﻭﻭﻓﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻨﻔﻘﺔ ،ﻭﺃﺭﺍﺣﻨﺎ ﻣﻦ ﺍﻟﺴﲑ ﻣﺴﲑﺓ ﺷﻬﺮ ،ﻭﻫـﺬﺍ ﻋﺒـﺪ
ﺍﻟﺮﺯﺍﻕ ﻫﺎﻫﻨﺎ ﻓﻠﻨﺴﻤﻊ ﺍﳊﺪﻳﺚ ﻣﻨﻪ ﻫﻨﺎ ﲟﻜﺔ ،ﻓﻘﺎﻝ ﺃﲪﺪ :ﺇﱐ ﻧﻮﻳـﺖ ﻭﺃﻧﺎ
) (١ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ .٧٣/١
) (٢ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .١٦٩/٥
٦٣
ﺑﺒﻐﺪﺍﺩ ﺃﻥ ﺃﲰﻊ ﻣﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﺼﻨﻌﺎﺀ ،ﻭﻻ ﻭﺍﷲ ﻻ ﺃﻏﲑ ﻧﻴﱵ ﺃﺑﺪﺍﹰ ،ﻓﻠﻤﺎ
ﻗﻀﻴﻨﺎ ﺣﺠﻨﺎ ﺍﺭﲢﻠﻨﺎ ﺇﱃ ﺻﻨﻌﺎﺀ ،ﰒ ﻧﻔﺬﺕ ﻧﻔﻘﺔ ﺃﲪﺪ ﻭﳓﻦ ﺑﺼﻨﻌﺎﺀ ،ﻓﻌﺮﺽ
ﻋﻠﻴﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻣﺎﻻﹰ ﻓﺮﻓﻀﻪ ،ﻭﱂ ﻳﻘﺒﻞ ﻣﺴﺎﻋﺪﺓ ﺃﺣﺪ ،ﻭﻛـﺎﻥ ﻳﻌﻤـﻞ
) (١
ﺍﻟﺘﻜﻚ ﻭﻳﻘﺘﺎﺕ ﻣﻦ ﲦﻨﻬﺎ .
F154
ﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﺃﰊ ﻋﻴﺎﺵ ﻗﺎﻝ :ﻗﺎﻝ ﱄ ﺃﺑﻮ ﻣﻌﺸﺮ ﺍﻟﻜﻮﰲ :ﺧﺮﺟـﺖ
ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﺇﻟﻴﻚ ـ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ـ ﰲ ﺣﺪﻳﺚ ﺑﻠﻐﲏ ﻋﻨﻚ ،ﻗﺎﻝ :ﻓﺤﺪﺛﺘﻪ
) (٢
ﺑﻪ ) .ﻭﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ ﺃﻛﺜﺮ ﻣﻦ ٣٥٠ﻛﻴﻠﻮﻣﺘﺮﺍﹰ(.
F15
ﻭﺭﺣﻞ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﺇﱃ ﺑﻐﺪﺍﺩ ،ﻋﻠﻰ ﻗﺪﻣﻴـﻪ ﻣﺎﺷـﻴﺎﹰ،
ﻭﻗﻄﻊ ﺍﻟﻘﻔﺎﺭ ﻭﺍﻟﺒﺤﺎﺭ ﻭﺍﳉﺒﺎﻝ ﻭﻛﺎﻥ ﻋﻤﺮﻩ ﺁﻧﺬﺍﻙ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻭﻛـﺎﻥ
ﻣﻘﺼﻮﺩﻩ ﻟﻘﺎﺀ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﲰﺎﻉ ﺍﳊﺪﻳﺚ ﻣﻨﻪ ،ﻭﳌﺎ ﺍﻗﺘﺮﺏ ﻣـﻦ
ﺑﻐﺪﺍﺩ ﺟﺎﺀﻩ ﺧﱪ ﳏﻨﺔ ﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻓﺘﻨﺔ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻭﺑﻠﻐـﻪ ﺃﻥ
ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺪ ﻣﻨﻊ ﻣﻦ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺇﻗﺎﻣﺔ ﺍﳊﻠﻘﺎﺕ ،ﻭﺃﻧﻪ ﻣﻘﻴﻢ ﰲ ﺑﻴﺘﻪ ﺭﻫﻦ
ﺍﻹﻗﺎﻣﺔ ﺍﳉﱪﻳﺔ ،ﻗﺎﻝ ﺑﻘﻲ :ﻓﺎﻏﺘﻤﻤﺖ ﻟﺬﻟﻚ ﺃﺷﺪ ﺍﳍﻢ ﻭﺍﻻﻏﺘﻤﺎﻡ ،ﻭﻟﻜﻨـﻪ
ﺃﺻﺮ ﻋﻠﻰ ﻣﻮﺍﺻـﻠﺔ ﺭﺣﻠﺘـﻪ ،ﻓﻠﻤـﺎ ﻭﺻـﻞ ﺑﻐـﺪﺍﺩ ﻭﺿـﻊ ﻣﺘﺎﻋـﻪ
ﰒ ﺫﻫﺐ ﺇﱃ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﺎ ،ﰒ ﺧﺮﺝ ﺑﺎﺣﺜﺎﹰ ﻋﻦ ﻣﱰﻝ ﺃﲪﺪ ،ﻓﺪﻝ ﻋﻠﻴﻪ،
ﻓﻄﺮﻕ ﺍﻟﺒﺎﺏ ﻓﻔﺘﺢ ﻟﻪ ﺃﲪﺪ ،ﻓﻘﺎﻝ ﻟﻪ ﺑﻘﻲ :ﺃﻧـﺎ ﺭﺟـﻞ ﻏﺮﻳـﺐ ﺍﻟـﺪﺍﺭ
ﻭﻃﺎﻟﺐ ﺣﺪﻳﺚ ،ﻭﻣﺎ ﻛﺎﻧﺖ ﺭﺣﻠﱵ ﺇﻻ ﺇﻟﻴﻚ ،ﻓﻘﺎﻝ :ﻭﺃﻳﻦ ﺑﻠﺪﻙ؟ ﻗﻠـﺖ:
ـﺔ )ﺃﻱـﺮ ﺇﱃ ﺇﻓﺮﻳﻘﻴـ
ـﺪﻱ ﺍﻟﺒﺤــﻦ ﺑﻠـ ـﻮﺯ ﻣـ
ـﻰ ،ﺃﺟـ ـﺮﺏ ﺍﻷﻗﺼـ ﺍﳌﻐـ
ﻣﻦ ﺍﻷﻧﺪﻟﺲ( ﻓﻘﺎﻝ :ﺇﻥ ﻣﻮﺿﻌﻚ ﻟﺒﻌﻴﺪ ،ﻭﻭﺩﺩﺕ ﻣﺴﺎﻋﺪﺗﻚ ﻭﻟـﻜﲏ ﰲ
) (١ﺍﳌﻨﻬﺞ ﺍﻷﲪﺪ ﰲ ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ .٣٩٣/٩
) (٢ﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ ﺹ.١٤٨
٦٤
ﺣﻴﲏ ﻫﺬﺍ ﳑﺘﺤﻦ ﻭﳏﺒﻮﺱ ﰲ ﺩﺍﺭﻱ ،ﻓﻘﺎﻝ ﺑﻘﻲ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﺃﻧﺎ ﺭﺟـﻞ
ﻏﺮﻳﺐ ﻻ ﻳﻌﺮﻓﲏ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ،ﻓﺈﻥ ﺃﺫﻧﺖ ﱄ ﺃﻥ ﺁﺗﻴﻚ ﻛﻞ ﻳﻮﻡ ﰲ
ﺯﻱ ﺍﻟﺴﺆﺍﻝ ،ﻓﺄﻃﺮﻕ ﺍﻟﺒﺎﺏ ﻭﺃﺳﺎﻝ ﺍﻟﺼﺪﻗﺔ ،ﻓﺘﺨﺮﺝ ﺇﱄ ﻓﺘﺤـﺪﺛﲏ ﻭﻟـﻮ
ﲝﺪﻳﺚ ﻭﺍﺣﺪ ﻛﻞ ﻳﻮﻡ ،ﻓﻘﺎﻝ ﺃﲪﺪ :ﻧﻌﻢ ﺑﺸﺮﻁ ﺃﻻ ﺗﻈﻬﺮ ﰲ ﺍﳊﻠﻖ ﻭﻋﻨﺪ
ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ،ﻗﺎﻝ ﺑﻘﻲ :ﻓﻜﻨﺖ ﺁﺧﺬ ﻋﻮﺩﺍﹰ ﺑﻴﺪﻱ ﻭﺃﻟﻒ ﺭﺃﺳﻲ ﲞﺮﻗﺔ،
ﻭﺃﺟﻌﻞ ﻭﺭﻗﻲ ﻭﳏﱪﰐ ﰲ ﻛﻤﻲ ،ﰒ ﺁﰐ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﻓﺄﺻﻴﺢ :ﺍﻷﺟﺮ ﺭﲪﻜﻢ
ﺍﷲ ،ﻓﻴﺨﺮﺝ ﺇﱄ ﺃﲪﺪ ،ﻭﻳﻐﻠﻖ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ،ﻭﳛﺪﺛﲏ ﺑﺎﳊﺪﻳﺜﲔ ﻭﺍﻟﺜﻼﺛﺔ ﺣﱴ
ﺍﺟﺘﻤﻊ ﱄ ﳓﻮ ﺛﻼﲦﺎﺋﺔ ﺣﺪﻳﺚ ،ﰒ ﺇﻥ ﺍﷲ ﺭﻓﻊ ﺍﶈﻨﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﲰﺢ
ﻟﻪ ﺑﻌﻘﺪ ﺍﻟﺪﺭﻭﺱ ﻭﺍﳊﻠﻘﺎﺕ ،ﻓﻜﻨﺖ ﺇﺫﺍ ﺟﺌﺘﻪ ﻭﻫﻮ ﰲ ﺣﻠﻘﺘـﻪ ﺃﻓﺴـﺢ ﱄ
ﺍﳌﻜﺎﻥ ﻭﺃﺟﻠﺴﲏ ﲜﻮﺍﺭﻩ ،ﻭﻗﺎﻝ ﻟﺘﻼﻣﻴﺬﻩ :ﻫﺬﺍ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﺳـﻢ ﻃﺎﻟـﺐ
ﺍﻟﻌﻠﻢ ،ﰒ ﻳﻘﺺ ﻋﻠﻴﻬﻢ ﻗﺼﱵ ﻣﻌﻪ ،ﰒ ﻣﺮﺓ ﻣﺮﺿﺖ ﻓﺄﺗﺎﱐ ﺃﲪـﺪ ﻳﻌـﻮﺩﱐ
) (١
ﻭﻣﻌﻪ ﺃﺻﺤﺎﺑﻪ ﻭﻣﻌﻬﻢ ﺃﻗﻼﻣﻬﻢ ﻳﻜﺘﺒﻮﻥ ﻛﻼﻡ ﺷﻴﺨﻬﻢ .
F156
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﲟﺼﺮ ﺻﺤﻴﻔﺔ ﰲ ﺍﻟﺘﻔﺴﲑ ﺭﻭﺍﻫﺎ ﻋﻠﻲ ﺑـﻦ ﺃﰊ
) (٢
ﻃﻠﺤﺔ ،ﻟﻮ ﺭﺣﻞ ﺭﺟﻞ ﻓﻴﻬﺎ ﺇﱃ ﻣﺼﺮ ﻗﺎﺻﺪﺍﹰ ﻣﺎ ﻛﺎﻥ ﻛﺜﲑﺍﹰ .
F157
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻹﺳﻔﺮﺍﻳﻴﲏ :ﻟﻮ ﺭﺣﻞ ﺭﺟﻞ ﺇﱃ ﺍﻟﺼﲔ ﺣﱴ ﳛﺼﻞ
) (٣
ﻟﻪ ﻛﺘﺎﺏ »ﺍﻟﺘﻔﺴﲑ« ﶈﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻛﺜﲑﺍﹰ .
F158
ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺍﻵﻥ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻓﻜﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻳﻘﺮﺃﻩ؟!
) (١ﺍﻟﺴﲑ .٢٩٢/١٣
) (٢ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ .٤٣٨/٨
) (٣ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻻﺑﻦ ﺍﻟﺼﻼﺡ .١٠٩/١
٦٥
ﻃﻮﺍﻩ ﺍﻟﻨﺴﻴﺎﻥ ،ﻭﺍﻋﺘﻼﻩ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﳌﻜﺘﺒﺎﺕ ﺍﻟﻐﺒﺎﺭ .ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﻓـﺈﻢ
ﺃﺻﺤﺎﺏ ﺟﻬﺎﺩ ﻭﺻﱪ.
) (١
ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺍﻟﱠﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓﻴﻨﺎ ﻟﹶﻨﻬﺪﻳﻨﻬﻢ ﺳﺒﻠﹶﻨﺎ.
F159
ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ :ﻭﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻨﻬﺪﻳﻨﻬﻢ ﺳﺒﻞ ﺍﻟﻌﻤﻞ
) (٢
ﺑﻪ .
F160
ﻭﺗﺄﻣﻞ ﺳﲑﺓ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﻛﻴﻒ ﻳﺴﺮ ﺍﷲ ﳍﻢ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﻓـﺘﺢ
ﳍﻢ ﻣﻐﺎﻟﻴﻖ ﺍﻷﺑﻮﺍﺏ.
ﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﳌﺎ ﻗﺒﺾ ﺭﺳـﻮﻝ
ﺍﷲ ﻭﺃﻧﺎ ﺷﺎﺏ ،ﻗﻠﺖ ﻟﺸﺎﺏ ﻣﻦ ﺍﻷﻧﺼﺎﺭ :ﻫﻠﻢ ﻓﻠﻨﺴﺄﻝ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ
ﺍﷲ ﻭﻟﻨﺘﻌﻠﻢ ﻣﻨﻬﻢ ﻓﺈﻢ ﺍﻟﻴﻮﻡ ﻛﺜﲑ ،ﻓﻘﺎﻝ ﱄ :ﻳﺎ ﻋﺠﺒﺎﹰ ﻟﻚ ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺱ،
ﺃﺗﺮﻯ ﺍﻟﻨﺎﺱ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻚ ﻭﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻓﻴﻬﻢ؟
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻓﺘﺮﻛﺖ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻭﺃﻗﺒﻠﺖ ﺃﻧﺎ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ،ﻭﺟﻌﻠﺖ ﺃﺗﺒﻊ
ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﺳﺄﳍﻢ ،ﻓﺈﻥ ﻛﻨﺖ ﻵﰐ ﺍﻟﺮﺟﻞ ﰲ ﻃﻠﺐ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ﻳﺒﻠﻐﲏ ﺃﻧﻪ
ﲰﻌﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﺄﺟﺪﻩ ﻗﺎﺋﻼﹰ ﻓﺄﺗﻮﺳﺪ ﺭﺩﺍﺋﻲ ﻋﻠﻰ ﺑﺎﺑﻪ ،ﺗﺴﻔﻲ ﺍﻟﺮﻳﺢ
ﻋﻠﻰ ﻭﺟﻬﻲ ﺍﻟﺘﺮﺍﺏ )ﺃﻱ ﺗﻨﺜﺮﻩ( ﺣﱴ ﳜﺮﺝ ،ﻓﺈﺫﺍ ﺧﺮﺝ ﻗﺎﻝ :ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ
ﺍﷲ ؟! ﻣﺎ ﺟﺎﺀ ﺑـﻚ؟ ﻫـﻼ ﺃﺭﺳـﻠﺖ ﺇﱄ ﻓﺂﺗﻴـﻚ ،ﻓـﺄﻗﻮﻝ :ﻻ ﺃﻧـﺎ
ﺃﺣﻖ ﺃﻥ ﺁﺗﻴﻚ ،ﺑﻠﻐﲏ ﺣﺪﻳﺚ ﻋﻨﻚ ﺃﻧﻚ ﲢﺪﺛﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻓﺄﺣﺒﺒﺖ
ﺃﻥ ﺃﲰﻌﻪ ﻣﻨﻚ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻓﻜﺎﻥ ﺫﺍﻙ ﺍﻟﻔـﱴ ﺍﻷﻧـﺼﺎﺭﻱ ﻳـﺮﺍﱐ ﺑﻌﺪ
) (١ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﺍﻵﻳﺔ.٦٩ :
) (٢ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ .١٣٠٧/٢
٦٦
ﺫﻟﻚ ﻭﻗﺪ ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﺣﻮﱄ ﻳﺴﺄﻟﻮﻧﲏ ﻓﻴﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻔﱴ ﻛـﺎﻥ ﺃﻋﻘـﻞ
) (١
ﻣﲏ . F16
ﻭﻫﺬﺍ ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ ﻳﺘﺤﺪﺙ ﻋﻦ ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ ﻭﺻﱪﻩ ﻋﻠﻰ ﺫﻟﻚ
ﻭﳎﺎﻫﺪﺗﻪ ﺍﻟﻨﻔﺲ ﺣﱴ ﺭﺯﻗﻪ ﺍﷲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ﻓﻴﻘﻮﻝ :ﺃﻗﻤـﺖ ﰲ ﺍﻟﺮﺣـﻞ
ﺛﻼﺛﲔ ﻋﺎﻣﺎﹰ ،ﻓﻔﻲ ﺇﺣﺪﻯ ﺭﺣﻼﰐ ﻗﻠﺖ ﻧﻔﻘﱵ ،ﻓﻜﻨﺖ ﺃﻋﻤﻞ ﺑﻨﺴﺦ ﺍﻟﻜﺘﺐ
ﻟﻴﻼﹰ ،ﻭﺃﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﰲ ﺫﺍﺕ ﻟﻴﻠﺔ ﺑﻴﻨﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﺃﻛﺘﺐ ﻭﺃﻧﺴـﺦ
ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﺴﺮﺍﺝ ،ﻭﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺷﺘﺎﺀً ،ﺇﺫ ﻧﺰﻝ ﺍﳌﺎﺀ ﰲ ﻋﻴﲏ ،ﻭﻣﺎ ﻋﺪﺕ
ﺃﺑﺼﺮ ﺷﻴﺌﺎﹰ ﻓﺒﻜﻴﺖ ﺃﺳﻔﺎﹰ ﻋﻠﻰ ﺫﻫﺎﺏ ﺑﺼﺮﻱ ﳌﺎ ﺳﻴﻔﻮﺗﲏ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻌﻠـﻢ
ﻭﻛﺘﺎﺑﺘﻪ ،ﻓﻐﻠﺒﺘﲏ ﻋﻴﻨﺎﻱ ﻓﻨﻤﺖ ﻭﺃﻧﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻓﺮﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ
ﰲ ﺍﳌﻨﺎﻡ ،ﻓﻨﺎﺩﺍﱐ ﻭﻗﺎﻝ :ﱂ ﺑﻜﻴﺖ؟ ﻓﻘﻠﺖ :ﺫﻫﺐ ﺑﺼﺮﻱ ﻓﺘﺤﺼﺮﺕ ﻋﻠﻰ
ﻣﺎ ﻓﺎﺗﲏ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﻓﻘﺎﻝ ﱄ :ﺍﺩﻥ ﻣﲏ ،ﻓﺪﻧﻮﺕ ﻣﻨﻪ ،ﻓﺄﻣﺮ ﻳﺪﻩ ﻋﻠﻰ ﻋـﻴﲏ
ﻛﺄﻧﻪ ﻳﻘﺮﺃ ﻋﻠﻴﻬﺎ ﰒ ﺍﺳﺘﻴﻘﻈﺖ ﻓﺄﺑﺼﺮﺕ ،ﻓﺄﺧﺬﺕ ﻧﺴـﺨﱵ ﻭﻭﺍﺻـﻠﺖ
) (٢
ﺍﻟﻜﺘﺎﺑﺔ . F162
ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺃﻥ ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﻛـﺎﻥ ﺃﺻـﻠﻪ ﻣـﻦ
»ﺑﻄﻠﻴﻮﺱ« ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ »ﺑﺎﺟﺔ ﺍﻷﻧﺪﻟﺲ« ﻓﻘﲑﺍﹰ ﺣﱴ ﺍﺣﺘﺎﺝ ﺃﺛﻨﺎﺀ ﺳـﻔﺮﻩ
ﺇﱃ ﺃﻥ ﻳﺆﺟﺮ ﻧﻔﺴﻪ ﳊﺮﺍﺳﺔ ﺩﺭﺏ ﻣﻦ ﺍﻟﺪﺭﻭﺏ ،ﻓﻜﺎﻥ ﻳﺴـﺘﻌﲔ ﺑـﺄﺟﺮﻩ
ﺍﳊﺮﺍﺳﺔ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺑﻀـﻮﺀ ﻣﺼـﺎﺑﻴﺢ ﺍﻟـﺪﺭﺏ ﻋﻠـﻰ
ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳌﻄﺎﻟﻌﺔ ،ﰒ ﺇﻧﻪ ﺗﻮﱃ ﺿﺮﺏ ﺻﻔﺎﺋﺢ ﺍﻟـﺬﻫﺐ ﻭﻃﺮﻗﻬـﺎ ﻭﺩﻗﻬـﺎ
ﻟﺘﻜﻮﻥ ﺧﻴﻮﻃﺎﹰ ﺗﻮﺿﺢ ﰲ ﺍﻟﻨﺴﻴﺞ ﻭﺍﻟﻘﻤﺎﺵ ،ﻓﻜﺎﻥ ﳜﺮﺝ ﺇﱃ ﺑﻌﺾ ﺗﻼﻣﻴﺬﻩ
) (١ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ،٢٩٨/٨ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ .١٠٦/١
) (٢ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ٣٨٧/١١ﺑﺘﺼﺮﻑ.
٦٧
ﺍﻟﻘﻼﺋﻞ ﻭﰲ ﻳﺪﻳﻪ ﺃﺛﺮ ﺍﳌﻄﺮﻗﺔ ﻭﺻﺪﺃ ﺍﻟﻌﻤﻞ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻓﺸﺎ ﻋﻠﻤﻪ
) (١
ﻭﺍﺷﺘﻬﺮ ﺻﻴﺘﻪ ﻭﺫﺍﻋﺖ ﺷﻬﺮﺗﻪ ﻓﺄﻏﻨﺎﻩ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ .
F163
ﺃﺧﻮ ﺍﻟﻌـﻠﻢ ﺣـﻲ ﺧﺎﻟﺪ ﺑﻌـﺪ ﻣﻮﺗـﻪ ﻭﺃﻭﺻﺎﻟﻪ ﲢﺖ ﺍﻟﺘﺮﺍﺏ ﺭﻣﻴﻢ
ﻭﺫﻭ ﺍﳉﻬﻞ ﻣﻴﺖ ﻭﻫﻮ ﻣﺎﺵ ﻋﻠﻰ ﺍﻟﺜﺮﻯ ﻳﻈﻦ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﻭﻫﻮ ﻋﺪﱘ
ﺃﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲪﻮﺩ ﺍﻟﺰﺑﻴﺪﻱ ﻓﻘﺪ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻳﺪ ﺃﰊ ﻋﻠـﻲ
ﺍﻟﻔﺎﺭﺳﻲ ،ﻓﻔﻲ ﺫﺍﺕ ﻣﺮﺓ ﻧﺎﻡ ﰲ ﺑﻴﺖ ﺍﻟﺪﻭﺍﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﺧـﺎﺭﺝ ﺩﺍﺭ ﺃﰊ
ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ،ﻭﻛﺎﻧﺖ ﻓﻴﻪ ﺩﺍﺑﺔ ﺃﰊ ﻋﻠﻲ ،ﻭﺇﳕﺎ ﻓﻌﻞ ﺍﻟﺰﺑﻴﺪﻱ ﺫﻟﻚ ﻷﺟﻞ
ﺃﻥ ﻳﺴﺒﻖ ﺍﻟﻄﻠﺒﺔ ﺇﱃ ﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻗﺒﻞ ﺃﻥ ﻳﺰﺩﲪﻮﺍ ﻋﻠﻴﻪ ،ﻓﻔـﻲ ﺫﺍﺕ
ﻣﺮﺓ ﺧﺮﺝ ﺃﺑﻮ ﻋﻠﻲ ﻣﻦ ﺑﻴﺘﻪ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﻣﺒﻜﺮﺍﹰ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ،ﻓﺸﻌﺮ
ﺑﻪ ﺍﻟﺰﺑﻴﺪﻱ ﻓﺘﺒﻌﻪ ﰲ ﺍﻟﻈﻼﻡ ،ﻓﺨﺎﻑ ﺃﺑﻮ ﻋﻠﻲ ﻭﻇﻨﻪ ﻟﺼﺎﹰ ﻭﻗﺎﻝ :ﻭﳛﻚ ﻣﻦ
ﺗﻜﻮﻥ؟ ﻗﺎﻝ ﺃﻧﺎ ﺗﻠﻤﻴﺬﻙ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺑﻴﺪﻱ ،ﻓﺼﺎﺡ ﻓﻴﻪ :ﺇﱃ ﻣﱴ ﺗﺘﺒﻌﲏ؟ ﻭﺍﷲ
ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﺣﺪ ﺃﻋﻠﻢ ﺑﺎﻟﻨﺤﻮ ﻣﻨﻚ.
ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﳊﺴﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﰊ ﺫﺭ ﺍﻟﺒﺨـﺎﺭﻱ ﺃﻥ ﳏﻤـﺪ ﺑـﻦ
ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺮﺽ ،ﻓﻌﺮﺿﻮﺍ ﻣﺎﺀﻩ ﻋﻠﻰ ﺍﻷﻃﺒﺎﺀ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﻫﺬﺍ ﺍﳌﺎﺀ
ﻳﺸﺒﻪ ﻣﺎﺀ ﺑﻌﺾ ﺃﺳﺎﻗﻔﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻓﺈﻢ ﻻ ﻳﺄﺗﺪﻣﻮﻥ ،ﻓﺼﺪﻗﻬﻢ ﳏﻤﺪ ﺑـﻦ
ﺇﲰﺎﻋﻴﻞ ﻭﻗﺎﻝ :ﱂ ﺁﺗﺪﻡ ﻣﻨﺬ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ،ﻓﺴﺄﻟﻮﺍ ﻋﻦ ﻋﻼﺟـﻪ؟ ﻓﻘـﺎﻟﻮﺍ:
ﻋﻼﺟﻪ ﺍﻹﺩﺍﻡ ،ﻓﺎﻣﺘﻨﻊ ﺣﱴ ﺃﱀ ﻋﻠﻴﻪ ﺍﳌﺸﺎﻳﺦ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﺄﺟـﺎﻢ ﺇﱃ ﺃﻥ
) (٢
ﻳﺄﻛﻞ ﻣﻊ ﺍﳋﺒﺰ ﺳﻜﺮﺓ .
F164
) (١ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ .٨٠٤/٤
) (٢ﻣﻘﺪﻣﺔ ﺍﻟﻔﺘﺢ.٤٨١
٦٨
ﻭﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻼ ﺳـﻬﺮ ﺍﻟﻠﻴﺎﱄ ﺑﻘﺪﺭ ﺍﻟﻜﺪ ﺗﻜﺘﺴﺐ ﺍﳌﻌﺎﱄ
ﻳﻐﻮﺹ ﺍﻟﺒﺤﺮ ﻣﻦ ﻃﻠﺐ ﺍﻟﻶﱄ ﺗﺮﻭﻡ ﺍﻟﻌﺰ ﰒ ﺗﻨـﺎﻡ ﻟـﻴﻼﹰ
ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ:
ﻟﻌﻠﻚ ﺗﺴﲑ ﺑﲔ ﺍﻟﺴﻄﻮﺭ ﻟﺘﺮﻯ ﺭﺣﻠﺔ ﺃﻭﻟﺌﻚ ﺑﲔ ﻫﺠﲑ ﺍﻟﺸـﻤﺲ
ﻭﺯﻣﻬﺮﻳﺮ ﺍﻟﺸﺘﺎﺀ ﻭﺿﻴﻖ ﺍﻟﻌﻴﺶ ﻭﻛﺮﺏ ﺍﻟﺴﻔﺮ.
ﺭﺣﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻓﺮﻭﺥ ﺍﻟﻘﲑﻭﺍﱐ ﺇﱃ ﺃﰊ ﺣﻨﻴﻔﺔ ﻟﻴﻄﻠﺐ ﻋﻨﺪﻩ ﺍﻟﻌﻠﻢ،
ﻓﺒﻴﻨﺎ ﻋﺒﺪ ﺍﷲ ﺟﺎﻟﺲ ﺫﺍﺕ ﻳﻮﻡ ﰲ ﻣﱰﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺇﺫ ﺳﻘﻄﺖ ﺁﺟﺮﺓ ﻋﻠـﻰ
ﺭﺃﺱ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻓﺮﻭﺥ ﻓﺸﺠﺖ ﺭﺃﺳﻪ ﻭﺳﺎﻝ ﺩﻣﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ:
ﺍﺧﺘﺮ ﺇﻣﺎ ﺍﻟﺪﻳﺔ ﺃﻭ ﺛﻼﲦﺎﺋﺔ ﺣﺪﻳﺚ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ :ﺑـﻞ ﺃﺧﺘـﺎﺭ ﺛﻼﲦﺎﺋـﺔ
) (١
ﺣﺪﻳﺚ ،ﻗﺎﻝ :ﻓﺤﺪﺛﲏ ﺎ .
F165
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ :ﻛﻨﺖ ﺭﲟﺎ ﺃﺭﺩﺕ ﺍﻟﺒﻜـﻮﺭ ﰲ ﻃﻠـﺐ
) (٢
ﺍﳊﺪﻳﺚ ،ﻓﺘﺄﺧﺬ ﺃﻣﻲ ﺑﺜﻴﺎﰊ ﻭﺗﻘﻮﻝ :ﺣﱴ ﻳﺆﺫﻥ ﺍﻟﻨﺎﺱ ﺃﻭ ﺣﱴ ﻳﺼﺒﺤﻮﺍ .
F16
ﻭﺣﻴﻨﻤﺎ ﺳﺌﻞ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺳﺒﺐ ﻛﺜﺮﺓ ﺣﻔﻈﻪ ﻭﻛﺘﺎﺑﺘـﻪ
ﻟﻸﺣﺎﺩﻳﺚ ﻓﻘﺎﻝ :ﻛﻨﺖ ﺃﻧﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻮﺍﺭﻱ )ﺃﻱ ﺍﳊﺼﺮ ﺍﻟﱵ ﰲ ﺍﳌﺴـﺎﺟﺪ(
) (٣
ﺛﻼﺛﲔ ﺳﻨﺔ . F167
) (١ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﺹ.٣
) (٢ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺹ.٣١
) (٣ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٩١٥/٣
٦٩
ﺃﺧﻲ ﺍﳊﺒﻴﺐ :ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺑﻦ ﺑﻨﻴﻤﺎﻥ :ﺭﺃﻳﺖ ﺃﺑﺎ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺬﺍﱐ ﰲ ﻣﺴﺠﺪ ﻣﻦ
) (١
ﻣﺴﺎﺟﺪ ﺑﻐﺪﺍﺩ ﻳﻜﺘﺐ ﻭﻫﻮ ﻗﺎﺋﻢ ﻷﻥ ﺍﻟﺴﺮﺍﺝ ﻛﺎﻥ ﻋﺎﻟﻴﺎﹰ .
F168
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ :ﻓﻘﺪﻧﺎ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﺎﻣﺎﹰ ﻣﻦ ﻛﺘﺎﺑـﺔ ﺍﳊـﺪﻳﺚ
ﺑﺎﻟﺒﺼﺮﺓ ،ﻓﻄﻠﺒﻨﺎﻩ ﻓﻮﺟﺪﻧﺎﻩ ﰲ ﺑﻴﺘﻪ ﻭﻫﻮ ﻋﺮﻳﺎﻥ ،ﻭﻗﺪ ﻧﻔﺪ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﻣﺎﻝ
) (٢
ﻭﱂ ﻳﺒﻖ ﻣﻌﻪ ﺷﻲﺀ ،ﻓﺠﻤﻌﻨﺎ ﻟﻪ ﺩﺭﺍﻫﻢ ﻭﺍﺷﺘﺮﻳﻨﺎ ﻟﻪ ﺛﻮﺑﺎﹰ ،ﻓﻜﺴﻮﻧﺎﻩ ﺇﻳﺎﻩ .
F169
ﻧﻌﻢ ﻫﺬﻩ ﺣﺎﻝ ﺟﺎﻣﻊ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ،ﻭﺃﺟﺰﻝ ﻣﺜﻮﺑﺘـﻪ،
ﻭﺟﺰﺍﻩ ﻋﻦ ﺍﻹﺳﻼﻡ ﺧﲑ ﺍﳉﺰﺍﺀ.
ﻭﺗﺄﻣﻞ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﰲ ﻃﻮﻝ ﺍﻟﺼﱪ ﻭﺍﳌﺼﺎﺑﺮﺓ ﻭﺍﳉﻬﺪ ﻭﺍﺎﻫﺪﺓ..
ﻗﺎﻝ ﻣﺎﻟﻚ :ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﳜﺘﻠﻒ ﺇﱃ ﺍﻟﺮﺟﻞ ﺛﻼﺛﲔ ﺳﻨﺔ ﻳﺘﻌﻠﻢ ﻣﻨﻪ.
ﻭﺍﳉﻬﻞ ﻳﻠﺤﻖ ﺃﺣﻴﺎﺀً ﺑﺄﻣﻮﺍﺕ ﺍﻟﻌﻠﻢ ﳛﻴﻲ ﺃﻧﺎﺳﺎﹰ ﰲ ﻗﺒﻮﺭﻫﻢ
ﻗﺎﻝ ﻣﺼﻌﺐ ﺍﻟﺰﺑﲑﻱ :ﺃﻭﺻﻰ ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﺎ ﺇﱄ ﺑﻜﺘﺐ ﺳﻠﻴﻤﺎﻥ ﺑﻦ
ﺑﻼﻝ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ،ﻓﺄﺧﺬ ﻛﺘﺐ ﺳﻠﻴﻤﺎﻥ ﻭﺧﺒﺄﺎ ﻋﻨﺪﻱ ،ﻓﺠﺎﺀ ﺍﻟﻔـﺄﺭ
ﻓﺒﺎﻝ ﻋﻠﻴﻬﺎ ،ﻓﻜﻨﺖ ﺃﻗﺮﺃ ﻣﺎ ﺍﺳﺘﺒﺎﻥ ﱄ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﺩﻉ ﻣﺎ ﻃﻤﺴﻪ ﺑﻮﻝ
ﺍﻟﻔﺄﺭ.
ﻭﻗﺎﻝ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ :ﺭﺣﻠـﺖ ﰲ ﻃﻠـﺐ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﺴـﻨﺔ ﺇﱃ
ﺍﻟﺜـﻐﻮﺭ ،ﻭﺍﻟﺸﺎﻣﺎﺕ ،ﻭﺍﻟﺴﻮﺍﺣﻞ ،ﻭﺍﳌﻐﺮﺏ ،ﻭﺍﳉﺰﺍﺋﺮ ،ﻭﻣﻜﺔ ،ﻭﺍﳌـﺪﻳﻨﺔ،
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١٣٢٥/٤
) (٢ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .١٣/٢
٧٠
ﻭﺍﳊﺠﺎﺯ ،ﻭﺍﻟﻴﻤﻦ ،ﻭﺍﻟﻌﺮﺍﻗﻴﲔ ﲨﻴﻌﺎﹰ ،ﻭﻓـﺎﺭﺱ ،ﻭﺧﺮﺍﺳـﺎﻥ ،ﻭﺍﳉﺒـﺎﻝ،
ﻭﺍﻷﻃﺮﺍﻑ ،ﰒ ﻋﺪﺕ ﺇﱃ ﺑﻐﺪﺍﺩ.
ﻭﺧﺮﺟﺖ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ،ﻓﻜﻨﺖ ﰲ ﺑﻴﺖ ﲢﺖ ﺭﺃﺳﻲ ﻟﺒﻨﺔ! ﻓﺤﻤﻤﺖ!
ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﻣﻲ ﺭﲪﻬﺎ ﺍﷲ ﻭﱂ ﺃﻛﻦ ﺍﺳﺘﺄﺫﻧﺘﻬﺎ ،ﻭﻟﻮ ﻛﺎﻥ ﻋﻨـﺪﻱ
) (١
ﺗﺴﻌﻮﻥ ﺩﺭﳘﺎﹰ ﻛﻨﺖ ﺭﺣﻠﺖ ﺇﱃ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴـﺪ ﺇﱃ ﺍﻟـﺮﻱ ،
F170
) (٢
ﻭﺧﺮﺝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﱂ ﳝﻜﲏ ﺍﳋﺮﻭﺝ ،ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻋﻨﺪﻱ ﺷﻲﺀ! .
F17
ﻭﻗﺎﻝ ﺍﻟﻮﺭﺍﻕ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ:
ﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺇﺫﺍ ﻛﻨﺖ ﻣﻌﻪ ﰲ ﺳﻔﺮ ﳚﻤﻌﻨﺎ ﺑﻴﺖ ﻭﺍﺣـﺪ ﺇﻻ ﰲ
ﺍﻟﻘﻴﻆ ،ﻓﻜﻨﺖ ﺃﺭﺍﻩ ﻳﻘﻮﻡ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﲬﺲ ﻋﺸﺮﺓ ﻣﺮﺓ ﺇﱃ ﻋﺸـﺮﻳﻦ
ﻣﺮﺓ ،ﰲ ﻛﻞ ﺫﻟﻚ ﻳﺄﺧﺬ ﺍﻟﻘﺪﺍﺣﺔ ﻓﻴﻮﺭﻱ ﻧﺎﺭﺍﹰ ﺑﻴـﺪﻩ ﻭﻳﺴـﺮﺝ ﻭﳜـﺮﺝ
ﺃﺣﺎﺩﻳﺚ ﻓﻴﻌﻠﻢ ﻋﻠﻴﻬﺎ ﰒ ﻳﻀﻊ ﺭﺃﺳﻪ ،ﻓﻘﻠﺖ ﻟﻪ :ﺇﻧﻚ ﲢﻤﻞ ﻋﻠﻰ ﻧﻔﺴـﻚ
ﻛﻞ ﻫﺬﺍ ﻭﻻ ﺗﻮﻗﻈﲏ ،ﻗﺎﻝ :ﺃﻧﺖ ﺷﺎﺏ ﻓﻼ ﺃﺣـﺐ ﺃﻥ ﺃﻓﺴـﺪ ﻋﻠﻴـﻚ
) (٣
ﻧﻮﻣﻚ . F172
ﺭﲪﻬﻢ ﺍﷲ ﻭﺃﺟﺰﻝ ﻣﺜﻮﺑﺘﻬﻢ ،ﻭﺭﺯﻗﻨﺎ ﻣﻦ ﺻﱪﻫﻢ ﻭﺃﻓﺎﺽ ﻋﻠﻴﻨﺎ ﻣـﻦ
ﻋﻠﻤﻬﻢ ،ﻭﲨﻌﻨﺎ ﻭﺇﻳﺎﻫﻢ ﻭﻭﺍﻟﺪﻳﻨﺎ ﰲ ﺟﻨﺎﺕ ﻋﺪﻥ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ.
) (١ﻣﻦ ﻣﺪﻥ ﺇﻳﺮﺍﻥ ﺣﺎﻟﻴﺎﹰ.
) (٢ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺹ ،٢٥ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ .٣٣٦/١٠
) (٣ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .١٣/٢
٧١
ﺣﻔﻆ ﺍﻟﻮﻗﺖ
ﺭﺃﺱ ﻣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻭﻗﺘﻪ ،ﻭﺣﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳏﺎﻓﻈﺘﻬﻢ ﻋﻠﻰ ﺃﻭﻗﺎﻢ
ﳚﺐ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻫﺎ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻴﻬﺎ؛ ﻓﺈﻥ ﰲ ﻣﺮﺍﺟﻌﺘﻬﺎ ﺇﺣﻴﺎﺀ ﻟﻠﻬﻤﻢ ،ﻭﺗﻘﻮﻳﺔ
ﻟﻠﻌﺰﺍﺋﻢ ،ﻭﻃﺮﺩﺍﹰ ﻟﻠﻜﺴﻞ ،ﻭﺇﺑﻌﺎﺩﺍﹰ ﻟﻠﺨﻤﻮﻝ.
ﻫﺎ ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﺣﻀﺮﺗﻪ
ﺍﻟﻮﻓﺎﺓ ﻗﺎﻝ ﳉﺎﺭﻳﺘﻪ :ﻭﳛﻚ! ﻫﻞ ﺃﺻﺒﺤﻨﺎ؟ ﻗﺎﻟﺖ :ﻻ ،ﰒ ﺗﺮﻛﻬﺎ ﺳـﺎﻋﺔ ،ﰒ
ﻗﺎﻝ :ﺍﻧﻈﺮﻱ ،ﻓﻘﺎﻟﺖ :ﻧﻌﻢ ،ﻓﻘﺎﻝ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺻﺒﺎﺡ ﺇﱃ ﺍﻟﻨﺎﺭ ،ﰒ ﻗﺎﻝ:
ﻣﺮﺣﺒﺎﹰ ﺑﺎﳌﻮﺕ ،ﻣﺮﺣﺒﺎﹰ ﺑﺰﺍﺋﺮﹴ ﺟﺎﺀ ﻋﻠﻰ ﻓﺎﻗﺔ ،ﻻ ﺃﻓﻠﺢ ﻣﻦ ﻧﺪﻡ ،ﺍﻟﻠﻬﻢ ﺇﻧـﻚ
ﺗﻌﻠﻢ ﺃﱐ ﱂ ﺃﻛﻦ ﺃﺣﺐ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﳉﺮﻱ ﺍﻷﺎﺭ ،ﻭﻻ ﻟﻐﺮﺱ ﺍﻷﺷﺠﺎﺭ،
ﻭﻟﻜﻦ ﻛﻨﺖ ﺃﺣﺐ ﺍﻟﺒﻘﺎﺀ ﳌﻜﺎﺑﺪﺓ ﺍﻟﻠﻴﻞ ﺍﻟﻄﻮﻳﻞ ،ﻭﻟﻈﻤﺄ ﺍﳍﻮﺍﺟﺮ ﰲ ﺍﳊـﺮ
) (١
ﺍﻟﺸﺪﻳﺪ ،ﻭﳌﺰﺍﲪﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﺮﻛﺐ ﰲ ﺣﻠﻖ ﺍﻟﺬﻛﺮ .
F173
ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻳﺴﺘﻴﻘﻆ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﻧﻮﻣﻪ،
ﻓﻴﻮﻗﺪ ﺍﻟﺴﺮﺍﺝ ﻭﻳﻜﺘﺐ ﺍﻟﻔﺎﺋﺪﺓ ﲤﺮ ﲞﺎﻃﺮﻩ ،ﰒ ﻳﻄﻔﺊ ﺳﺮﺍﺟﻪ ،ﰒ ﻳﻘﻮﻡ ﻣﺮﺓ
ﺃﺧﺮﻯ ﻭﺃﺧﺮﻯ ،ﺣﱴ ﻛﺎﻥ ﻳﺘﻌﺪﺩ ﺫﻟﻚ ﻣﻨﻪ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻗﺮﻳﺒـﺎﹰ ﻣـﻦ
) (٢
ﻋﺸﺮﻳﻦ ﻣﺮﺓ .
F174
ﻭﺫﻛﺮ ﰲ ﺗﺮﲨﺔ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫـﻴﻢ ﺍﻟﻌﻠﻮﻱ ﺃﻧﻪ ﺃﺗﻰ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ
) (١ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ .٥٧/١
) (٢ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ .٢٨/١١
٧٢
ﳓﻮﺍﹰ ﻣﻦ ﻣﺎﺋﺘﲔ ﻭﲦﺎﻧﲔ ﻣﺮﺓ ﻗﺮﺍﺀﺓ ﻭﲰﺎﻋﺎﹰ ﻭﺇﻗﺮﺍﺀً.
ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﻗﺎﻝ ﺃﺑﻮ ﺃﺳﺎﻣﺔ ﺭﲪﻪ ﺍﷲ :ﻛﺘﺒﺖ ﺑﻴﺪﻱ ﻫـﺬﻩ
ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ.
ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ ـ ﺭﲪﻪ ﺍﷲ ـ ﻛﺘﺒﺖ ﺑﻴﺪﻱ ﻫﺬﻩ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ
) (١
ﺣﺪﻳﺚ . F175
ﻣﺎ ﺗﻄﻌﻤﺖ ﻟﺬﺓ ﺍﻟﻌﻴـﺶ ﺣـﱴ ﺻﺮﺕ ﻟﻠﺒﻴﺖ ﻭﺍﻟﻜﺘﺎﺏ ﺟﻠﻴﺴﺎﹰ
ﻟﻴﺲ ﺷﻲﺀ ﺃﻋﺰ ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻠﻢ ﺃﺑﺘـﻎ ﺳـﻮﺍﻩ ﺃﻧـﻴـﺴﺎﹰ
)( ٢
F ﺇﳕﺎ ﺍﻟـﺬﻝ ﰲ ﳐﺎﻟﻄـﺔ ﺍﻟـﻨﺎﺱ ﻓﺪﻋﻬﻢ ﻭﻋﺶ ﻋﺰﻳﺰﺍﹰ ﺭﺋﻴﺴﺎﹰ
176
ﻭﺫﻛﺮ ﻋﻦ ﻋﺒﺎﺱ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻔﺎﺭﺳﻲ ﺃﻥ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻪ ﻭﺟﺪﻭﺍ ﻣﻜﺘﻮﺑﺎﹰ
ﰲ ﺁﺧﺮ ﺑﻌﺾ ﻛﺘﺒﻪ :ﺩﺭﺳﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻟﻒ ﻣﺮﺓ.
ﻭﺫﻛﺮ ﰲ ﺗﺮﲨﺔ ﺍﺑﻦ ﺍﻟﺘﺒﺎﻥ ﺃﻧﻪ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﺑﻦ ﺍﻟﻠﺒـﺎﺩ ﻭﻏـﲑﻩ،
ﻭﺩﺭﺱ ﻛﺘﺎﺏ »ﺍﳌﺪﻭﻧﺔ« ﳓﻮ ﺃﻟﻒ ﻣﺮﺓ.
ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺮﻱ :ﻗﺮﺃﺕ ﳐﺘﺼﺮ ﺍﺑﻦ ﻋﺒـﺪ ﺍﳊﻜـﻢ
ﲬﺴﻤﺎﺋﺔ ﻣﺮﺓ ،ﻭﻛﺘﺎﺏ ﺍﻷﺳﺪﻳﺔ ﲬﺴﺎﹰ ﻭﺳﺒﻌﲔ ﻣـﺮﺓ ،ﻭﺍﳌﻮﻃـﺄ ﲬﺴـﺎﹰ
ﻭﺃﺭﺑﻌﲔ ﻣﺮﺓ ،ﻭﳐﺘﺼﺮ ﺍﻟﱪﻗﻲ ﺳﺒﻌﲔ ﻣﺮﺓ ،ﻭﺍﳌﺒﺴﻮﻁ ﺛﻼﺛﲔ ﻣﺮﺓ.
ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﺇﺫﺍ ﲰﻌﺖ ﺍﳌﺜﻞ ﻓـﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻢ ﺃﻓﻬﻤﻪ ﺑﻜﻴﺖ
) (١ﺗﻘﻴﻴﺪ ﺍﻟﻌﻠﻢ ﻟﻠﺨﻄﻴﺐ.
) (٢ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ .٥٧/٩
٧٣
ﻋﻠﻰ ﻧﻔﺴﻲ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ :ﻭﺗﻠﹾﻚ ﺍﻷﻣﺜﹶﺎﻝﹸ ﻧﻀﺮﹺﺑﻬﺎ ﻟﻠﻨﺎﺱﹺ
) (١
ﻭﻣﺎ ﻳﻌﻘﻠﹸﻬﺎ ﺇﹺﻻﱠ ﺍﻟﹾﻌﺎﻟﻤﻮﻥﹶ.
F17
ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻓﲑﻭﺯ :ﻷﻥ ﺃﻛﻮﻥ ﰲ ﻗﻮﻡ ﺃﺗﻌﻠﻢ ﻣﻨﻬﻢ ،ﺃﺣـﺐ ﺇﱄ
) (٢
ﻣﻦ ﺃﻥ ﺃﻛﻮﻥ ﰲ ﻗﻮﻡ ﺃﻧﺎ ﺃﻋﻠﻤﻬﻢ .
F178
ﻭﻋﻨﺪﻣﺎ ﺳﺌﻞ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ :ﺇﱃ ﻛﻢ ﺗﻜﺘﺐ ﺍﳊﺪﻳﺚ؟ ﻗـﺎﻝ :ﻟﻌـﻞ
ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺃﻧﺘﻔﻊ ﺎ ﱂ ﺃﲰﻌﻬﺎ ﺑﻌﺪ.
ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﺎﺋﻎ :ﻣﺮ ﺑﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻧﻌـﻼﻩ ﰲ
ﻳﺪﻳﻪ ﻭﻫﻮ ﻳﺮﻛﺾ ﰲ ﺩﺭﻭﺏ ﺑﻐﺪﺍﺩ ﻳﻨﺘﻘﻞ ﻣﻦ ﺣﻠﻘﺔ ﻷﺧـﺮﻯ ،ﻓﻘـﺎﻡ ﺃﰊ
ﻭﺃﺧﺬ ﲟﺠﺎﻣﻊ ﺛﻮﺑﻪ ﻭﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﺇﱃ ﻣﱴ ﺗﻄﻠﺐ ﺍﻟﻌﻠﻢ؟ ﻗـﺎﻝ:
) (٣
ﺇﱃ ﺍﳌﻮﺕ . F179
ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ:
ﻣﻦ ﻋﻠﻢ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺳﺒﺎﻕ ﻭﲢﺼﻴﻞ ﻟﻠﻔﻀﺎﺋﻞ ،ﻭﺃﻧﻪ ﻛﻠﻤﺎ ﻋﻠـﺖ
ﻣﺮﺗﺒﺘﻪ ﰲ ﻋﻠﻢ ﻭﻋﻤﻞ ﻭﺯﺍﺩﺕ ﺍﳌﺮﺗﺒﺔ ﰲ ﺩﺍﺭ ﺍﳉﺰﺍﺀ ،ﺍﻧﺘـﻬﺐ ﺍﻟﺰﻣـﺎﻥ ﻭﱂ
) (٤
ﻳﻀﻴﻊ ﳊﻈﺔﹰ ،ﻭﱂ ﻳﺘﺮﻙ ﻓﻀﻴﻠﺔ ﲤﻜﻨﻪ ﺇﻻ ﺣﺼﻠﻬﺎ .
F180
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻐﻮﻱ :ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒـﻞ
) (٥
ﻳﻘﻮﻝ :ﺃﻧﺎ ﺃﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺇﱃ ﺃﻥ ﺃﺩﺧﻞ ﺍﻟﻘﱪ .
F18
ﺃﻣﺎ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺴﻤﻌﺎﱐ ﻓﻘﺪ ﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﻋﻤﺮﻩ ﺳﺘﺔ ﻋﺸﺮ ﻋﺎﻣﺎﹰ ،ﻟﻴﺪﺭﻙ
) (١ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﺍﻵﻳﺔ ٤٣ :ـ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ.
) (٢ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺟـ.١
) (٣ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺹ.٦٨
) (٤ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ .٢٤١/١
) (٥ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺹ.٣١
٧٤
ﺃﺑﺎ ﻧﺼﺮ ﺍﻟﺰﻳﲏ ،ﻟﻴﺴﻤﻊ ﻣﻨﻪ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ ﻋﻦ ﺷﻌﺒﺔ ،ﻓﻠﻤﺎ
ﻭﺻﻞ ﺑﻐﺪﺍﺩ ﺗﻠﻘﺎﻩ ﻧﺒﺄ ﻭﻓﺎﺓ ﺃﰊ ﻧﺼﺮ ﺍﻟﺰﻳﲏ ،ﻓﺒﻜﻰ ﺃﺑﻮ ﺳﻌﺪ ﻭﺟﻌﻞ ﻳﻘﻮﻝ:
ﻣﻦ ﺃﻳﻦ ﱄ ﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ ﻋﻦ ﺷﻌﺒﺔ؟
ﻭﻛﺘﺐ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﳎﻤﻮﻋﺔ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﺑﻴﺪﻩ ،ﰒ ﺇﻧﻪ ﺟﺎﺀ
ﺣﺮﻳﻖ ﻓﺎﻟﺘﻬﻢ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ،ﻓﺒﻘﻲ ﺃﺑﻮ ﻋﻠﻲ ﺷﻬﺮﻳﻦ ﻛﺎﻣﻠﲔ ﻻ ﻳﻜﻠﻢ ﺃﺣﺪﺍﹰ،
ﻣﻦ ﺷﺪﺓ ﺍﳍﻢ ﻭﺍﳊﺰﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ،ﻭﺑﻘﻲ ﻣﺪﺓ ﺫﺍﻫﻼﹰ ﻣﺘﺤﲑﺍﹰ ﻣﻦ ﻫﺬﻩ
ﺍﻟﺼﺪﻣﺔ ،ﰒ ﺻﱪﻩ ﺍﷲ ﻭﻋﺎﺩ ﺇﱃ ﺭﺷﺪﻩ.
ﻓﻴﺎ ﻫﻮﻝ ﻣﻦ ﻗﺪ ﺃﺿﺎﻉ ﺍﻟﻜﺘﺐ ﻭﻓﻘﺪ ﺍﻟﻜﺘﺎﺏ ﻛﻔﻘﺪ ﺍﻟﺼﻮﺍﺏ
ﻭﻗﺪﳝﺎﹰ ﻗﺎﻟﻮﺍ :ﻛﺘﺎﺑﻚ ﺍﻟﺬﻱ ﺗﻜﺘﺒﻪ ﺑﻴﺪﻙ ﻫﻮ ﻭﻟﺪﻙ ﺍﳌﺨﻠﺪ ﺑﻌﺪ ﻣﻮﺗﻚ.
ﻭﺃﻣﺎ ﳘﻮﻡ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻓﻬﻲ ﳘﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻭﲨﻊ ﺣﻄﺎﻣﻬـﺎ؛ ﻳﺼـﺒﺢ
ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﳝﺴﻲ ﻭﻫﻮ ﻣﻬﻤﻮﻡ ﻣﻐﻤﻮﻡ ﻣﻦ ﺩﻳﻨﺎﺭ ﻓﺎﺗـﻪ ﺃﻭ ﺩﺭﻫـﻢ
ﺧﺴﺮﻩ.
ﻭﻧﺘﺤﺪﺙ ﻋﻦ ﺍﳊﻤﺎﺳﺔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ،ﻷﻧﻨﺎ ﰲ ﺯﻣﺎﻥ ﻣﺎﺗﺖ
ﻓﻴﻪ ﺍﳍﻤﻢ ،ﻭﺿﻌﻔﺖ ﻓﻴﻪ ﺍﻟﻌﺰﺍﺋﻢ ،ﻭﻗﻠﺖ ﻓﻴﻪ ﺭﻏﺒﺔ ﺍﻟﻨﺎﺱ ﰲ ﲢﺼﻴﻞ ﺍﻟﻌﻠـﻢ
ﺍﻟﺸﺮﻋﻲ.
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ :ﺭﲟﺎ ﻛﻨﺖ ﺃﺳﺘﻔﻴﺪ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺃﻓﻮﺍﻩ
ﺍﻟﺮﺟﺎﻝ ،ﻓﺄﺿﻌﻬﺎ ﰲ ﻣﻮﺿﻌﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ،ﻓﺄﺑﻴﺖ ﺳﺎﻫﺮﺍﹰ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﻓﺮﺣﺎﹰ
ﻣﲏ ﺑﺘﻠﻚ ﺍﻟﻔﺎﺋﺪﺓ.
ﻭﺑﺎﺕ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﺴﻔﻲ ﻟﻴﻠﺔ ﻗﻠﻘﹰﺎ ﺣﺰﻳﻨﺎﹰ ﳌﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﻟﻔﻘـﺮ
ﻭﺭﻛﺒﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻭﻛﺎﻧﺖ ﻗﺪ ﺃﺷﻜﻠﺖ ﻋﻠﻴﻪ ﻣﺴـﺄﻟﺔ ﻓﻘﻬﻴـﺔ ﱂ ﻳﻌـﺮﻑ
ﺟﻮﺍﺎ ،ﻓﻔﻜﺮ ﻓﻴﻬﺎ ﰲ ﻇﻼﻡ ﺍﻟﻠﻴﻞ ﻭﻫـﻮ ﻣﻬﻤـﻮﻡ ﺣـﺰﻳﻦ ﻓﻔﺘﺤﻬـﺎ ﺍﷲ
ﻋـﻠﻴﻪ ﻭﻋﺮﻑ ﺟﻮﺍﺎ ،ﻓﻘـﺎﻡ ﻳﺪﻭﺭ ﰲ ﻏﺮﻓﺘﻪ ﻭﻳﺘﻤﺎﻳﻞ ﻃﺮﺑﺎﹰ ،ﻭﻳﻘﻮﻝ :ﺃﻳﻦ
٧٥
ﺍﳌﻠﻮﻙ ﻭﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ؟ ﻓﺘﻌﺠﺐ ﺍﻣﺮﺃﺗﻪ ﻣﻦ ﺣﺎﻟﻪ ،ﻭﻇﻨﺖ ﺃﻧﻪ ﻗﺪ ﻭﺟﺪ ﺳـﺒﻴ ﹰ
ﻼ
ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﺎﻝ ﻳﺴﺪ ﺑﻪ ﻓﻘﺮﻩ ،ﻓﺴﺄﻟﺘﻪ :ﻣﺎ ﻟـﻚ؟ ﻓﺄﺧﱪﻫـﺎ ﺍﳋـﱪ؛
ﻓﺘﻌﺠﺒﺖ ﻭﺣﺰﻧﺖ.
ﻭﻋﻨﺪﻣﺎ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ :ﻛﻴﻒ ﺷﻬﻮﺗﻚ ﻟﻠﻌﻠﻢ؟ ﻓﻘﺎﻝ :ﺃﲰـﻊ
ﺑﺎﳊﺮﻑ ﻣﻦ ﺍﻟﻌﻠﻢ ﱂ ﺃﲰﻌﻬﺎ ﻣﻦ ﻗﺒﻞ ،ﻓﺘﻮﺩ ﺃﻋﻀﺎﺋﻲ ﺃﻥ ﳍﺎ ﺁﺫﺍﻧﺎﹰ ﺗﺘﻨﻌﻢ ـﺎ
ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺎ ﺗﻨﻌﻤﺖ ﺎ ﺃﺫﻧﺎﻱ ،ﻓﻘﻴﻞ ﻟﻪ :ﻛﻴﻒ ﺣﺮﺻﻚ ﻋﻠﻰ ﲢﺼﻴﻞ
ﺍﻟﻌﻠﻢ؟ ﻓﻘﺎﻝ :ﺣﺮﺹ ﺍﳉﻤﻮﻉ ﺍﳌﻨﻮﻉ ﰲ ﺑﻠﻮﻍ ﻟﺬﺗﻪ ﻟﻠﻤﺎﻝ .ﻓﻘﻴﻞ ﻟﻪ :ﻓﻜﻴﻒ
ﻃﻠﺒﻚ ﻟﻠﻌﻠﻢ؟ ﻓﻘﺎﻝ :ﻛﻄﻠﺐ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺃﺿﺎﻋﺖ ﻭﻟﺪﻫﺎ ﻭﻟﻴﺲ ﳍـﺎ ﻭﻟـﺪ
ﺳﻮﺍﻩ.
ﻭﻗﺎﻟﻮﺍ ﻟﺒﻌﺾ ﺍﻟﺴﻠﻒ :ﻣﻦ ﻳﺆﻧﺴﻚ؟ ﻗﺎﻝ :ﻓﻀﺮﺏ ﺑﻴﺪﻳﻪ ﻋﻠﻰ ﻛﺘﺒـﻪ
ﻭﻗﺎﻝ :ﻫﺬﻩ ،ﻓﻘﺎﻟﻮﺍ :ﻣﻦ ﺍﻟﻨﺎﺱ؟ ﻗﺎﻝ :ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻓﻴﻬﺎ.
ﻟﻠﺼﱪ ﻋﺎﻗﺒﺔ ﳏﻤﻮﺩﺓ ﺍﻷﺛﺮ ﺇﱐ ﺭﺃﻳﺖ ﻭﰲ ﺍﻷﻳﺎﻡ ﲡﺮﺑـﺔ
ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﻣﺜﻞ ﻣﺎ ﺑﻌﺜﲏ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﳍـﺪﻯ
ﻭﺍﻟﻌﻠﻢ ﻛﻤﺜﻞ ﺍﻟﻐﻴﺚ ﺍﻟﻜﺜﲑ ﺃﺻﺎﺏ ﺃﺭﺿﺎﹰ ،ﻓﻜﺎﻥ ﻣﻨﻬﺎ ﻧﻘﻴﺔ ﻗﺒﻠﺖ ﺍﳌﺎﺀ،
ﻓﺄﻧﺒﺘﺖ ﺍﻟﻜﻸ ﻭﺍﻟﻌﺸﺐ ﺍﻟﻜﺜﲑ ،ﻭﻛﺎﻧﺖ ﻣﻨﻬﺎ ﺃﺟﺎﺩﺏ ﺃﻣﺴـﻜﺖ ﺍﳌـﺎﺀ
ﻓﻨﻔﻊ ﺍﷲ ﺎ ﺍﻟﻨﺎﺱ ﻓﺸﺮﺑﻮﺍ ﻭﺳﻘﻮﺍ ﻭﺯﺭﻋﻮﺍ ،ﻭﺃﺻﺎﺑﺖ ﻣﻨﻬﺎ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ
ﺇﳕﺎ ﻫﻲ ﻗﻴﻌﺎﻥ ﻻ ﲤﺴﻚ ﻣﺎﺀً ،ﻭﻻ ﺗﻨﺒﺖ ﻛﻸ ،ﻓﺬﻟﻚ ﻣﺜﻞ ﻣﻦ ﻓﻘﻪ ﰲ ﺩﻳﻦ
ﺍﷲ ﻭﻧﻔﻌﻪ ﻣﺎ ﺑﻌﺜﲏ ﺍﷲ ﺑﻪ ﻓﻌﻠﻢ ﻭﻋﻠﻢ ،ﻭﻣﺜﻞ ﻣﻦ ﱂ ﻳﺮﻓﻊ ﺑﺬﻟﻚ ﺭﺃﺳﺎﹰ ﻭﱂ
) (١
ﻳﻘﺒﻞ ﻫﺪﻯ ﺍﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ ﺑﻪ« .
F182
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
٧٦
ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ:
ﲨﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺮﺍﺗﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﺘﻔﻘﻬﲔ ﻣﻦ
ﻏﲑ ﺃﻥ ﻳﺸﺬ ﻣﻨﻬﺎ ﺷﻲﺀٌ؛ ﻓﺎﻷﺭﺽ ﺍﻟﻄﻴﺒﺔ :ﻫﻲ ﻣﺜﻞ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻀـﺎﺑﻂ ﳌـﺎ
ﺭﻭﻯ ،ﺍﻟﻔﺎﻫﻢ ﻟﻠﻤﻌﺎﱐ ،ﺍﶈﺴﻦ ﻟﺮﺩ ﻣﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺇﱃ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟﺴـﻨﺔ،
ﻭﺍﻷﺟﺎﺩﺏ ﺍﳌﻤﺴﻜﺔ ﻟﻠﻤﺎﺀ ﺍﻟﱵ ﻳﺴﺘﻘﻲ ﻣﻨﻬﺎ ﺍﻟﻨﺎﺱ ﻫﻲ ﻣﺜﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟـﱵ
ﺣﻔﻈﺖ ﻣﺎ ﲰﻌﺖ ﻓﻘﻂ ،ﻭﺿﺒﻄﺘﻪ ﻭﺃﻣﺴﻜﺘﻪ ،ﺣﱴ ﺃﺩﺗﻪ ﺇﱃ ﻏﲑﻫﺎ ﳏﻔﻮﻇﺎﹰ
ﻏﲑ ﻣﻐﲑﹴ ،ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻓﻘﻪ ﺗﺘﺼﺮﻑ ﻓﻴﻪ ﻭﻻ ﻓﻬﻢ ﺑـﺎﻟﺮﺩ ﺍﳌـﺬﻛﻮﺭ
ﻭﻛﻴﻔﻴﺘﻪ ،ﻟﻜﻦ ﻧﻔﻊ ﺍﷲ ﺎ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ،ﻓﺒﻠﻐﺖ ﺇﱃ ﻣﻦ ﻟﻌﻠﻪ ﺃﻭﻋﻰ ﻣﻨﻬﺎ ﻛﻤﺎ
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﺭﺏ ﻣﺒﻠﻎﹴ ﺃﻭﻋﻰ ﻣﻦ ﺳﺎﻣﻊ ،ﻭﺭﺏ ﺣﺎﻣﻞ ﻓﻘﻪ ﻟﻴﺲ
ﺑﻔﻘﻴﻪ«.
ﻭﻣﻦ ﱂ ﳛﻔﻆ ﻣﺎ ﲰﻊ ﻭﻻ ﺿﺒﻂ ﻓﻠﻴﺲ ﻣﺜﻞ ﺍﻷﺭﺽ ﺍﻟﻄﻴﺒﺔ ﻭﻻ ﻣﺜﻞ
ﺍﻷﺟﺎﺩﺏ ،ﺑﻞ ﻫﻮ ﳏﺮﻭﻡ ،ﻭﻣﺜﻠﻪ ﻣﺜﻞ ﺍﻟﻘﻴﻌﺎﻥ ﺍﻟﱵ ﻻ ﺗﻨﺒﺖ ﻛﻸ ﻭﻻ ﲤﺴﻚ
ﻣﺎﺀ.
ﻭﻣﻊ ﺗﻴﺴﲑ ﺍﻟﺴﺒﻞ ﻭﺳﻬﻮﻟﺔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻛﻢ ﻓﻴﻨﺎ ﻣﻦ ﺍﶈﺮﻭﻣﲔ ﻣﻨـﻪ
ﻭﺍﻟﻐﺎﻓﻠﲔ ﻋﻨﻪ؟!
ﺭﺣﻞ ﺃﺳﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ،
ﻭﳌﺎ ﺣﻀﺮ ﻋﻨﺪﻩ ،ﻗﺎﻝ ﻟﻪ :ﺇﱐ ﺭﺟﻞ ﻏﺮﻳﺐ ﻗﻠﻴﻞ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻤﺎﻉ ﻣﻨﻚ
ﻗﻠﻴﻞ ،ﻭﺍﻟﻄﻠﺒﺔ ﻋﻨﺪﻙ ﻛﺜﲑ ،ﻓﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴـﻦ :ﺍﲰـﻊ ﻣـﻊ
ﺍﻟﻌﺮﺍﻗﻴﲔ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﻗﺪ ﺟﻌﻠﺖ ﻟﻚ ﺍﻟﻠﻴﻞ ﻭﺣﺪﻙ ﻓﺘﺒﻴﺘﻪ ﻋﻨﺪﻱ ﻭﺃﺣﺪﺛﻚ
ﺑﺎﻟﻌﻠﻢ ،ﻗﺎﻝ ﺃﺳﺪ :ﻓﻜﻨﺖ ﺃﺑﻴﺖ ﺍﻟﻠﻴﻞ ﰲ ﻣﱰﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ،ﻓـﻴﱰﻝ
ﺇﱄ ﻭﻣﻌﻪ ﻗﺪﺡ ﻣﻦ ﺍﳌﺎﺀ ،ﰒ ﻳﺄﺧﺬ ﻭﻳﺒﺪﺃ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﻛﺘـﺐ ﺍﻟﻌﻠـﻢ
ﻭﺃﻧـﺎ ﺃﺳﺘﻤﻊ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﻃـﺎﻝ ﺍﻟﻠﻴﻞ ﻭﻧﻌﺴﺖ ﻣﻸ ﺑﺎﳌﺎﺀ ﻭﻧﻀﺢ ﺑﻪ
٧٧
ﻭﺟﻬﻲ ﻓﺄﻧﺘﺒﻪ ،ﻭﻫﻜﺬﺍ ﻋﺪﺓ ﻣﺮﺍﺕ ﰲ ﺍﻟﻠﻴﻞ ،ﺣﱴ ﺃﻴﺖ ﻣﺎ ﺃﺭﻳﺪ ﲰﺎﻋـﻪ
ﻣﻨﻪ ،ﻭﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻳﺘﻌﻬﺪ ﺃﺳﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺑﺎﻟﻨﻔﻘﺔ ﺣﲔ ﻋﻠـﻢ ﺃﻥ
ﻧﻔﻘﺘﻪ ﻗﺪ ﺍﻧﺘﻬﺖ.
ﺭﲪﻬﻢ ﺍﷲ .ﻟﻘﺪ ﺻﺪﻕ ﻋﻠﻴﻬﻢ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺣﻴﺚ ﺭﻓﻌـﻮﺍ
ﻟﻸﻣﺔ ﺭﺃﺳﺎﹰ ﻭﻟﻠﻌﻠﻢ ﻣﻨﺎﺭﺍﹰ.
ﻭﺑﺎﻳﻦ ﺍﻟﻨﻮﻡ ،ﻭﺍﻫﺠﺮ ﺍﻟﺸﺒﻌﺎ ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺑﺎﺷﺮ ﺍﻟﻮﺭﻋﺎ
) (١
ﺃﺟﺎﻉ ﻳﻮﻣﺎﹰ ﰲ ﺍﷲ ﺃﻭ ﺷﺒﻌﺎ
F183 ﻣﺎ ﺿﺮ ﻋﺒﺪﺍﹰ ﺻﺤﺖ ﺇﺭﺍﺩﺗﻪ
ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ :ﺧﺮﺟﺖ ﻣﻊ ﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﻣﺼﺮ ،ﻓﻜﺎﻥ ﻫﻮ ﺳﺎﻛﻨﺎﹰ ﰲ
ﺍﻟﻌﻠﻮ ،ﻭﳓﻦ ﰲ ﺍﻷﻭﺳﺎﻁ ،ﻓﺮﲟﺎ ﺧﺮﺟﺖ ﰲ ﺑﻌﺾ ﺍﻟﻠﻴﻞ ﻓﺄﺭﻯ ﺍﳌﺼـﺒﺎﺡ
ﻓﺄﺻﻴﺢ ﺑﺎﻟﻐﻼﻡ ﻓﻴﺴﻤﻊ ﺻﻮﰐ ﻓﻴﻘﻮﻝ :ﲝﻘﻲ ﻋﻠﻴـﻚ ﺍﺭﻕ ،ﻓـﺄﺭﻗﻰ ﻓـﺈﺫﺍ
ﻗﺮﻃﺎﺱ ﻭﺣﱪ ،ﻓﺄﻗﻮﻝ :ﻣﻪ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ،ﻓﻴﻘﻮﻝ :ﺗﻔﻜﺮﺕ ﰲ ﻣﻌﲎ ﺣﺪﻳﺚ
) (٢
ﺃﻭ ﰲ ﻣﺴﺄﻟﺔ ﻓﺨﻔﺖ ﺃﻥ ﻳﺬﻫﺐ ﻋﻠﻲ ﻓﺄﻣﺮﺕ ﺑﺎﳌﺼﺒﺎﺡ ﻭﻛﺘﺒﺘﻪ .
F184
ﻗﺎﻝ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﳏﻤﺪ :ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﰊ :ﳏﻤﺪ ﺑـﻦ ﳛـﲕ
ﺍﻟﺬﻫﻠﻲ ﰲ ﺍﻟﺼﻴﻒ ﺍﻟﺼﺎﺋﻒ ﻭﻗﺖ ﺍﻟﻘﺎﺋﻠﺔ ،ﻭﻫﻮ ﰲ ﺑﻴﺖ ﻛﺘﺒﻪ ،ﻭﺑﲔ ﻳﺪﻳﻪ
ﺍﻟﺴﺮﺍﺝ ،ﻓﻘﻠﺖ :ﻳﺎ ﺃﺑﻪ! ،ﻫﺬﺍ ﻭﻗﺖ ﺍﻟﺼﻴﻒ ،ﻭﺩﺧﺎﻥ ﻫﺬﺍ ﺍﻟﺴﺮﺍﺝ ﺑﺎﻟﻨﻬﺎﺭ
ﻳﻀﺮﻙ! ﻓﻠﻮ ﻧﻔﺴﺖ ﻋﻦ ﻧﻔﺴﻚ؟ ﻓﻘﺎﻝ ﱄ :ﻳﺎ ﺑﲏ! ﺗﻘﻮﻝ ﱄ ﻫﺬﺍ ﻭﺃﻧﺎ ﻣـﻊ
) (٣
ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﻊ ﺃﺻﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ؟! .
F185
) (١ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﺹ.٣٥
) (٢ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺹ.٤٣
) (٣ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .٤١٩/٣
٧٨
ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ..
ﻫﺬﻩ ﻫﻲ ﳎﺎﻟﺴﻬﻢ ﻭﺃﻭﻟﺌﻚ ﺟﻠﺴﺎﺅﻫﻢ.
ﳎﺎﻟﺴﻬﻢ ﻣﺜﻞ ﺍﻟﺮﻳﺎﺽ ﺃﻧـﻴﻘﺔ ﻟﻘﺪ ﻃﺎﺏ ﻣﻨﻬﺎ ﺍﻟﺮﻳﺢ ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﻄﻌﻢ
ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﳐﱪﺍﹰ ﻋﻦ ﻧﻔﺴﻪ :ﻟﻘﺪ ﺃﻗﻤﺖ ﺃﺭﺑﻌﲔ ﺳـﻨﺔ
ﻻ ﺃﻧﺎﻡ ﺍﻟﻠﻴﻞ ﺇﻻ ﺟﺎﺛﻴﺎﹰ ،ﻭﺻﻠﻴﺖ ﺍﻟﻔﺠﺮ ﺑﻮﺿﻮﺀ ﺍﻟﻌﺸﺎﺀ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ،ﻭﻫﺬﺍ
ﻛﻠﻪ ﻗﺒﻞ ﺃﻥ ﺃﻋﺮﻑ ﺃﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﺇﻳﺶ ﺃﻗﻮﻝ ﳌﻦ ﺯﻭﺟﲏ ،ﰒ ﻗﺎﻝ :ﻣـﺎ
) (١
ﺃﺭﺍﺩ ﺇﻻ ﺍﳋﲑ .
F186
ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺴﻬﺮ ﻭﺍﻟﻨﺼﺐ ﺃﻟﺬ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ﻣﻦ ﺳـﺎﺋﺮ ﻣﻠـﺬﺍﺕ
ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ:
ﻣﻦ ﻭﺻﻞ ﻏﺎﻧﻴﺔ ﻭﻃﻴﺐ ﻋـﻨﺎﻕ ﺳﻬﺮﻱ ﻟﺘﻨﻘﻴﺢ ﺍﻟﻌـﻠﻮﻡ ﺃﻟﺬ ﱄ
ﺃﺷﻬﻰ ﻣﻦ ﺍﻟﻨﻐﻤﺎﺕ ﻟﻠﻌـﺸﺎﻕ ﻭﲤﺎﻳﻠﻲ ﻃﺮﺑﺎﹰ ﻟﻜـﻞ ﻋـﻮﻳﺼﺔ
ﻧﻘﺮﻱ ﻷﻟﻘﻲ ﺍﻟﺮﻣﻞ ﻋﻦ ﺃﻭﺭﺍﻗﻲ ﻭﺃﻟﺬ ﻣﻦ ﻧﻘـﺮ ﺍﻟﻔـﺘﺎﺓ ﻟﺪﻓﻬﺎ
ﻧﻮﻣﺎﹰ ﻭﺗﺒﻐﻲ ﺑﻌﺪ ﺫﺍﻙ ﳊـﺎﻗﻲ؟ ﺃﺃﺑﻴﺖ ﺳﻬﺮﺍﻥ ﺍﻟﺪﺟﻰ ﻭﺗﺒﻴﺘﻪ
ﺳﺄﻝ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﺑﻦ ﺑﺮﻫﺎﻥ ﺃﲪﺪ ﺑﻦ ﻋﻠﻰ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺃﻥ ﳜﺼﺺ ﳍﻢ
ﻭﻗﺘﺎﹰ ﻟﻴﺪﺭﺳﻬﻢ ﻓﻴﻪ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﻓﻘﺎﻝ ﳍﻢ :ﻻ ﺃﺟﺪ ﻟﻜﻢ ﻭﻗﺘـﺎﹰ ،ﻓﻜـﺎﻧﻮﺍ
ﻛﻠﻤﺎ ﺣﺪﺩﻭﺍ ﻟﻪ ﻭﻗﺘﺎﹰ ﻗﺎﻝ ﳍﻢ :ﺃﻧﺎ ﰲ ﻫـﺬﺍ ﺍﻟـﻮﻗﺖ ﻣﺸـﻐﻮﻝ ﲟﺬﺍﻛﺮﺓ
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٨٢٠/٣
٧٩
ﺍﻟﺪﺭﺱ ﺍﻟﻔﻼﱐ .ﻓﺎﻧﺘﻬﻰ ﻢ ﺍﻟﺒﺤﺚ ﺇﱃ ﺃﻥ ﺣﺪﺩﻭﺍ ﳍﻢ ﺩﺭﺳﺎﹰ ﻣﻌﻪ ﰲ ﻧﺼﻒ
) (١
ﺍﻟﻠﻴﻞ .F187
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ :ﺇﻧﻪ ﻟﻴﻄﻮﻝ ﻋﻠﻲ ﺍﻟﻠﻴﻞ ﺣﱴ ﺃﻟﻘـﻰ ﺃﺻـﺤﺎﰊ
) (٢
ﻓﺄﺫﺍﻛﺮﻫﻢ .
F18
ﻭﻛﺎﻥ ﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻌﺸﺎﺀ ﻳﻨﺼﺮﻑ ﻣﻌﻪ ﺃﲪـﺪ ﺑـﻦ
ﺣﻨﺒﻞ ،ﻓﻴﻘﻒ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻓﻴﺘﺬﺍﻛﺮﺍﻥ ﺍﳊﺪﻳﺚ ،ﻓﻤﺎ ﻳﺰﺍﻻﻥ ﻳﺘﺬﺍﻛﺮﺍﻥ ﺣـﱴ
) (٣
ﺗﺄﰐ ﺍﳉﺎﺭﻳﺔ ﻭﺗﻘﻮﻝ :ﻗﺪ ﻃﻠﻊ ﺍﻟﻜﻮﻛﺐ .
F189
ﻭﻋﻦ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻗﺎﻝ :ﺣﻀﺮ ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﺑﻐﺪﺍﺩ ،ﻭﻗﺪ ﺟﺎﺀﻩ ﺃﲪﺪ
ﺑﻦ ﺣﻨﺒﻞ ،ﻓﺴﺄﻟﻪ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﻓﻤﺎﺯﺍﻻ ﺣﱴ ﺍﻟﺼﺒﺢ.
ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ :ﻗﻤﺖ ﻣﻊ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻟﻴﻠـﺔ ﺑـﺎﺭﺩﺓ
ﻟﻴﺨﺮﺝ ﻣﻦ ﺍﳌﺴﺠﺪ ،ﻓﺬﺍﻛﺮﱐ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﲝـﺪﻳﺚ ﻭﺫﺍﻛﺮﺗـﻪ ،ﻓﻤـﺎﺯﺍﻝ
) (٤
ﻳﺬﺍﻛﺮﱐ ﺣﱴ ﺟﺎﺀ ﺍﳌﺆﺫﻥ ﻓﺄﺫﻥ ﺍﻟﻔﺠﺮ .
F190
ﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺳﻬﺮﻫﻢ ﻭﺗﻠﻚ ﺭﻏﺒﺘﻬﻢ.
ﻗﺎﻝ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﰲ ﻛﻠﻤﺎﺕ ﺻـﺎﺩﻗﺔ ﻭﺣﻜﻤـﺔ ﳎﺮﺑـﺔ :ﻻ
ﻳﺴﺘﻄﺎﻉ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺮﺍﺣﺔ ﺍﳉﺴﺪ.
ﻟﻦ ﺗﺒﻠﻎ ﺍﺪ ﺣﱴ ﺗﻠﻌﻖ ﺍﻟﺼﱪﺍ ﻻ ﲢﺴﺐ ﺍﺪ ﲤﺮﺃ ﺃﻧﺖ ﺁﻛﻠﻪ
ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ :ﺍﻟﺘﻘﻰ ﻭﻛﻴﻊ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ )ﺍﺑﻦ ﻣﻬﺪﻱ(
) (١ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻠﺴﺒﻜﻲ ٣٠/٦ﺑﺘﺼﺮﻑ.
) (٢ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺹ.٢
) (٣ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ.
) (٤ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٢٧٧/١
٨٠
) (١
ﰲ ﺍﳊﺮﻡ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﻓﺘﻮﺍﻗﻔﺎ ،ﺣﱴ ﲰﻌﺎ ﺃﺫﺍﻥ ﺍﻟﺼﺒﺢ .
F19
ﻭﺫﻛﺮ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻠﺒﺎﺩ ﺃﻥ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﻭﺱ ﺻﻠﻰ ﺍﻟﺼـﺒﺢ
ﺑﻮﺿﻮﺀ ﺍﻟﻌﺘﻤﺔ ﺛﻼﺛﲔ ﺳﻨﺔ ،ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻣﻦ ﺩﺭﺍﺳﺔ ،ﻭﲬﺲ ﻋﺸـﺮﺓ
) (٢
ﺳﻨﺔ ﻣﻦ ﻋﺒﺎﺩﺓ .
F192
ﺃﻳﻦ ﻟﻴﻞ ﺍﻟﺴﺎﻫﲔ ﺍﻟﻴﻮﻡ؟ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ﻣﺎ ﺑﲔ ﺩﺭﺍﺳﺔ ﻭﻋﺒﺎﺩﺓ!!
ﻋﻦ ﻓﻀﻴﻞ ﺑﻦ ﻏﺰﻭﺍﻥ ﻗﺎﻝ :ﻛﻨﺖ ﺃﺟﻠﺲ ﺃﻧﺎ ﻭﻣﻐﲑﺓ ﺑـﻦ ﻣﻘﺴـﻢ
ﺍﻟﻀﱯ ﻭﻧﺎﺱ ﺁﺧﺮﻭﻥ ﻧﺘﺬﺍﻛﺮ ﺍﻟﻔﻘﻪ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ،ﻓﺮﲟﺎ ﱂ ﻧﻘﻢ ﺣﱴ ﻧﺴـﻤﻊ
ﺍﻟﻨﺪﺍﺀ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﻓﻨﺬﻫﺐ ﻟﻠﻮﺿﻮﺀ.
ﻭﻋﻠﻖ ﻋﻠﻰ ﺳﻬﺮ ﺍﻟﻠﻴﻞ ﻭﻣﻜﺎﺑﺪﺓ ﺍﻟﻨﻮﻡ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻓﻘـﺎﻝ:
ﻭﺃﻓﻀﻞ ﺍﳌﺬﺍﻛﺮﺓ ﻣﺬﺍﻛﺮﺓ ﺍﻟﻠﻴﻞ ،ﻭﻛﺎﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻳﻔﻌﻠﻮﻥ ﺫﻟـﻚ،
ﻭﻛﺎﻥ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﻳﺒﺪﺃﻭﻥ ﻣﻦ ﺍﻟﻌﺸﺎﺀ ﻓﺮﲟﺎ ﱂ ﻳﻘﻮﻣﻮﺍ ﺣﱴ ﻳﺴـﻤﻌﻮﺍ ﺃﺫﺍﻥ
) (٣
ﺍﻟﺼﺒﺢ .
F193
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻌﺎﱂ ﻣﺒﻴﻨﺎﹰ ﺣﺒﻪ ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻘﺮﺍﺀﺓ:
ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻧﺲ ﺍﻟﺼﺪﻳﻖ ﶈـﺒـﺮﺓ ﲡﺎﻟﺴـﲏ ـﺎﺭﻱ
ﺃﻋﺰ ﺇﱄ ﻣﻦ ﻋﺪﻝ ﺍﻟـﺮﻓﻴﻖ ﻭﺭﺯﻣﺔ ﻛﺎﻏﺪ ﰲ ﺍﻟﺒﻴﺖ ﻋﻨﺪﻱ
ﺃﻟﺬ ﻋﻠﻲ ﻣﻦ ﺷﺮﺏ ﺍﻟﺮﺣﻴﻖ ﻭﻟﻄﻤﺔ ﻋـﺎﱂﹴ ﰲ ﺍﳋـﺪ ﻣـﲏ
ﻗﺎﻝ ﺑﻦ ﴰﻴﻞ :ﻻ ﳚﺪ ﺍﻟﺮﺟﻞ ﻟﺬﺓ ﺍﻟﻌﻠﻢ ﺣـﱴ ﳚـﻮﻉ ﻭﻳﻨﺴـﻰ
) (٤
ﺟﻮﻋﻪ . F194
) (١ﺍﻟﺴﲑ .١٩٥/٩
) (٢ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ .١٢٢/٣
) (٣ﺍﻤﻮﻉ .٣٨/١
) (٤ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٨٣٠/٣
٨١
ﻭﻗﺎﻝ ﺃﺑﻮ ﺷﻬﺎﺏ ﺍﳊﻨﺎﻁ :ﺑﻌﺜﺖ ﺃﺧﺖ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻣﻌﻲ ﲜـﺮﺍﺏ
ﻓﻴﻪ ﻃﻌﺎﻡ ﺇﱃ ﺳﻔﻴﺎﻥ ،ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺁﻧﺬﺍﻙ ﲟﻜﺔ ،ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﻣﻜﺔ ﺳﺄﻟﺖ
ﻋﻦ ﻣﻜﺎﻧﻪ ﻓﺪﻟﻮﱐ ﻋﻠﻴﻪ ﻓﺄﺗﻴﺘﻪ ﻭﻛﺎﻥ ﱄ ﺻﺪﻳﻘﺎﹰ ،ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻓﺮﺩ ﻋﻠـﻲ
ﺍﻟﺴﻼﻡ ﻭﱂ ﻳﻬﺶ ﰲ ﻭﺟﻬﻲ ﻛﺎﳌﻌﺘﺎﺩ ،ﻓﻘﻠﺖ ﻟﻪ :ﺇﻥ ﺃﺧﺘﻚ ﻗﺪ ﺑﻌﺜﺖ ﺇﻟﻴﻚ
ﲜﺮﺍﺏ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ،ﻓﺎﺳﺘﻮﻯ ﺳﻔﻴﺎﻥ ﺟﺎﻟﺴﺎﹰ ﻭﻗﺎﻝ :ﻋﺠﻞ ﺑﻪ ،ﻓﻠﻤﺎ ﺃﻛـﻞ
ﻗﻠﺖ ﻟﻪ :ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ،ﺃﺗﻴﺘﻚ ﻓﺴﻠﻤﺖ ﻋﻠﻴﻚ ﻓﻠﻢ ﺶ ﰲ ﻭﺟﻬﻲ ﻭﺃﻧـﺎ
ﺻﺪﻳﻘﻚ ،ﻭﳌﺎ ﺃﺧﱪﺗﻚ ﺃﻥ ﺃﺧﺘﻚ ﻗﺪ ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﺟﺮﺍﺏ ﻃﻌﺎﻡ ﺍﺳـﺘﻮﻳﺖ
ﻭﻛﻠﻤﺘﲏ ﻭﺃﻗﺒﻠﺖ ﻋﻠﻲ ،ﻓﻘﺎﻝ ﺳﻔﻴﺎﻥ :ﻻ ﺗﻠﻤﲏ ﻳﺎ ﺃﺑﺎ ﺷﻬﺎﺏ ،ﻓﺈﻥ ﱄ ﺛﻼﺛﺔ
) (١
ﺃﻳﺎﻡ ﱂ ﺃﺫﻕ ﻓﻴﻬﺎ ﻃﻌﺎﻣﺎﹰ ،ﻗﺎﻝ ﺃﺑﻮ ﺷﻬﺎﺏ :ﻓﻌﺬﺭﺗﻪ .
F195
ﺃﺧﻲ ﺍﳊﺒﻴﺐ :ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟
ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ :ﻛﻨﺎ ﲟﺼﺮ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﱂ ﻧﺄﻛﻞ ﻓﻴﻬﺎ ﻣﺮﻗﺔ،
ﺎﺭﻧﺎ ﻧﺪﻭﺭ ﻋﻠﻰ ﺍﻟﺸﻴﻮﺥ ،ﻭﺑﺎﻟﻠﻴﻞ ﻧﻨﺴﺦ ،ﻓﺄﺗﻴﻨﺎ ﻳﻮﻣﺎﹰ ﺃﻧﺎ ﻭﺭﻓﻴﻖ ﱄ ﺷﻴﺨﺎﹰ
ﻓﻘﺎﻟﻮﺍ :ﻫﻮ ﻋﻠﻴﻞ ،ﻓﺮﺃﻳﺖ ﲰﻜﺔ ﺃﻋﺠﺒﺘﻨﺎ ﻓﺎﺷﺘﺮﻳﻨﺎﻫﺎ ،ﻓﻠﻤﺎ ﺻﺮﻧﺎ ﺇﱃ ﺍﻟﺒﻴﺖ
ﺣﻀﺮ ﻭﻗﺖ ﳎﻠﺲ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ ﻓﻤﻀﻴﻨﺎ ،ﻓﻠﻢ ﻳﺰﻝ ﺍﻟﺴﻤﻚ ﺛﻼﺛﺔ ﺃﻳـﺎﻡ
) (٢
ﻭﻛﺎﺩ ﻳﻨﻔﲏ ،ﻓﺄﻛﻠﻨﺎﻩ ﻧﻴﺎﹰ ﱂ ﻧﺘﻔﺮﻍ ﻧﺸﻮﻳﻪ .
F196
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺑﻪ »ﺻﻴﺪ ﺍﳋﺎﻃﺮ« ﳐـﱪﺍﹰ ﻋﻦ ﺣﺎﻟﻪ ﰲ ﺃﻳﺎﻡ
) (١ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ .٣٧٢/٦
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٣١٤/١
٨٢
ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ :ﻭﻟﻘﺪ ﻛﻨﺖ ﰲ ﺣﻼﻭﺓ ﻃﻠﱯ ﻟﻠﻌﻠﻢ ﺃﻟﻘﻰ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ
ﻣﺎ ﻫﻮ ﺃﺣﻠﻰ ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻌﺴﻞ ﻷﺟﻞ ﻣﺎ ﺃﻃﻠﺐ ﻭﺃﺭﺟﻮ.
ﻓﻜﻞ ﺍﻟﺬﻱ ﻳﻠﻘﺎﻩ ﻓﻴﻬﺎ ﳏﺒﺐ ﻭﻣﻦ ﺗﻜﻦ ﺍﻟﻌﻠﻴﺎﺀ ﳘﺔ ﻧﻔﺴـﻪ
ﻛﻨﺖ ﰲ ﺯﻣﻦ ﺍﻟﺼﺒﺎ ﺁﺧﺬ ﻣﻌﻲ ﺃﺭﻏﻔﺔ ﻳﺎﺑﺴﺔ ،ﻓـﺄﺧﺮﺝ ﰲ ﻃﻠـﺐ
ﺍﳊﺪﻳﺚ ،ﻭﺃﻗﻌﺪ ﻋﻠﻰ ﺮ ﻋﻴﺴﻰ ﺑﺒﻐﺪﺍﺩ ﻓﻼ ﺃﻗﺪﺭ ﻋﻠﻰ ﺃﻛﻠﻬﺎ ﺇﻻ ﻋﻨﺪ ﺍﳌﺎﺀ
)ﻟﻘﺴﻮﺎ ﻭﺻﻼﺑﺘﻬﺎ( ﻓﻜﻠﻤﺎ ﺃﻛﻠﺖ ﻟﻘﻤﺔ ﺷﺮﺑﺖ ﻋﻠﻴﻬﺎ ،ﻭﻋﲔ ﳘﱵ ﻻ ﺗﺮﻯ
ﺇﻻ ﻟﺬﺓ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ،ﻭﻟﻘﺪ ﻛﻨﺖ ﺃﺩﻭﺭ ﻋﻠﻰ ﺍﳌﺸﺎﻳﺦ ﻟﺴـﻤﺎﻉ ﺍﳊـﺪﻳﺚ
ﻓﻴﻨﻘﻄﻊ ﻧﻔﺴﻲ ﻣﻦ ﺍﻟﻌﺪﻭ ﻟﺌﻼ ﺃﺳﺒﻖ ،ﻭﻛﻨﺖ ﺃﺻـﺒﺢ ﻭﻟـﻴﺲ ﱄ ﻣﺄﻛـﻞ
ﻭﺃﻣﺴﻲ ﻭﻟﻴﺲ ﱄ ﻣﺄﻛﻞ ،ﻣﺎ ﺃﺫﻟﲏ ﺍﷲ ﳌﺨﻠﻮﻕ ﻗﻂ ،ﻭﻟﻮ ﺷﺮﺣﺖ ﺃﺣـﻮﺍﱄ
ﻟﻄﺎﻝ ﺍﻟﺸﺮﺡ.
ﻭﻳﺬﻛﺮ ﺃﺑﻮ ﺣﺎﰎ ﺭﲪﻪ ﺍﷲ ﲡﺮﺑﺔ ﺃﺧﺮﻯ ﻟﻪ ﻓﻴﻘﻮﻝ :ﺑﻘﻴﺖ ﺑﺎﻟﺒﺼـﺮﺓ
ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺎﻧﺘﻬﺖ ﻧﻔﻘﱵ ،ﻓﺠﻌﻠﺖ ﺃﺑﻴﻊ ﺛﻴﺎﺏ ﺑـﺪﱐ ﺷـﻴﺌﺎﹰ
ﻓﺸﻴﺌﺎﹰ ﺣﱴ ﺑﻘﻴﺖ ﺑﻼ ﻧﻔﻘﺔ ،ﻓﺠﻌﻠﺖ ﺃﻃﻮﻑ ﻣﻊ ﺻﺪﻳﻖ ﱄ ﻋﻠﻰ ﺍﳌﺸـﺎﻳﺦ،
ﻧﺴﻤﻊ ﻣﻨﻬﻢ ﺍﳊﺪﻳﺚ ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﳌﺴﺎﺀ ﺭﺟﻌﺖ ﺇﱃ ﻣﱰﱄ ﺍﳋﺎﱄ ﻓﺄﺷﺮﺏ ﺍﳌﺎﺀ
ﻣﻦ ﺷﺪﺓ ﺍﳉﻮﻉ ،ﻓﺈﺫﺍ ﺃﺻﺒﺢ ﺍﻟﺼﺒﺢ ﻏﺪﺍ ﻋﻠﻲ ﺭﻓﻴﻘﻲ ﻭﺍﻧﻄﻠﻘﻨﺎ ﻧﺪﻭﺭ ﻋﻠـﻰ
ﺍﳌﺸﺎﻳﺦ ﻭﰊ ﻣﻦ ﺍﳉﻮﻉ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ ،ﻭﰲ ﺫﺍﺕ ﻣﺮﺓ ﻏﺪﺍ ﻋﻠﻲ ﻟﻨﻨﻄﻠـﻖ
ﻓﻘﻠﺖ ﻟﻪ :ﺃﻧﺎ ﺿﻌﻴﻒ ﺍﻟﻘﻮﻯ ﻻ ﳝﻜﻨﲏ ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﻣﺎ ﻟﻚ؟ ﻗﻠـﺖ ﻗـﺪ
ﻣﻀﻰ ﻋﻠﻲ ﻳﻮﻣﺎﻥ ﻣﺎ ﺫﻗﺖ ﻓﻴﻬﻤﺎ ﻃﻌﺎﻣـﺎﹰ ،ﻓﺄﻋﻄـﺎﱐ ﻧﺼـﻒ ﺩﻳﻨـﺎﺭ
) (١
ﻷﺗﻘﻮﻯ ﺑﻪ .
F197
) (١ﺍﻟﺮﺣﻠﺔ ﻟﻄﻠﺐ ﺍﳊﺪﻳﺚ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺹ.٣٦٣
٨٣
ﻭﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﺼﻠﻲ ﺑﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻳﻮﻣﺎﹰ ﰲ ﺻﻼﺗﻪ ﻓﺴﺄﻟﻪ ﻋﺒﺪ
ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺳﺒﺐ ﺳﻬﻮﻩ ،ﻓﻘﺎﻝ ﺃﲪﺪ :ﻣﺎ ﺫﻗﺖ ﻃﻌﺎﻣﺎﹰ ﻣﻨﺬ ﺛﻼﺛـﺔ ﺃﻳـﺎﻡ،
) (١
ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺃﺛﻨﺎﺀ ﺭﺣﻠﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺇﱃ ﺍﻟﻴﻤﻦ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ .
F198
ﻗﺎﻝ ﺣﺠﺎﺝ ﺍﺑﻦ ﺍﻟﺸﺎﻋﺮ :ﲨﻌﺖ ﱄ ﺃﻣﻲ ﻣﺎﺋﺔ ﺭﻏﻴﻒ ﻓﺠﻌﻠﺘـﻬﺎ ﰲ
ﺟﺮﺍﺏ ،ﻭﺍﳓﺪﺭﺕ ﺇﱃ ﺷﺒﺎﺑﺔ ﺑﺎﳌﺪﺍﺋﻦ ،ﻓﺄﻗﻤﺖ ﺑﺒﺎﺑﻪ ﻣﺎﺋﺔ ﻳـﻮﻡ ،ﺃﻏﻤـﺲ
) (٢
ﺍﻟﺮﻏﻴﻒ ﰲ ﺩﺟﻠﺔ ﻭﺁﻛﻠﻪ ،ﻓﻠﻤﺎ ﻧﻔﺬﺕ ﺧﺮﺟﺖ .
F19
ﻭﻛﺎﻥ ﶈﻤﺪ ﺑﻦ ﺳﺤﻨﻮﻥ ﺟﺎﺭﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﺃﻡ ﻣﺪﺍﻡ ،ﻓﻜﺎﻥ ﻋﻨﺪﻫﺎ ﻳﻮﻣﹰﺎ
ﻭﻗﺪ ﺷﻐﻞ ﺑﺘﺄﻟﻴﻒ ﻛﺘﺎﺏ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻟﻠﻴﻞ ﺍﺳﺘﻤﺮ ﰲ ﺍﻻﻧﻜﺒـﺎﺏ
ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ،ﻓﻠﻤﺎ ﻣﻀﻰ ﺟﺰﺀ ﻣﻦ ﺍﻟﻠﻴﻞ ﺟﺎﺀﺕ ﻟﻪ ﺑﺎﻟﻄﻌﺎﻡ ﻭﻭﺿﻌﺘﻪ ﻋﻨﺪﻩ،
ﻓﻘﺎﻝ ﳍﺎ :ﺃﻧﺎ ﻣﺸﻐﻮﻝ ﺍﻟﺴﺎﻋﺔ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ،ﻭﺍﺳﺘﻤﺮ ﰲ ﺗﺄﻟﻴﻔﻪ ،ﻓﻠﻤﺎ ﻃﺎﻟـﺖ
ﻋﻠﻴﻬﺎ ﺍﳌﺪﺓ ﺟﻌﻠﺖ ﺗﻠﻘﻤﻪ ﺍﻟﻄﻌﺎﻡ ﺑﻴﺪﻫﺎ ،ﻭﻫﻮ ﻣﻨﻜﺐ ﻋﻠﻰ ﻛﺘﺒـﻪ ﻳﺆﻟـﻒ
ﻭﻳﻜﺘﺐ ،ﻭﺍﺳﺘﻤﺮ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺣﱴ ﺃﺫﻥ ﺍﳌﺆﺫﻥ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ،ﻓﺎﻧﺘﺒﻪ ﻭﻗـﺎﻝ
ﳍﺎ :ﺷﻐﻠﻨﺎ ﻋﻨﻚ ﺍﻟﻠﻴﻠﺔ ﻳﺎ ﺃﻡ ﻣﺪﺍﻡ ،ﻫﺎﺕ ﻃﻌﺎﻣﻚ ،ﻓﻘﺎﻟﺖ :ﻗﺪ ﺃﻟﻘﻤﺘﻪ ﻛﻠﻪ
) (٣
ﻟﻚ ﻳﺎ ﺳﻴﺪﻱ ،ﻓﻘﺎﻝ ﳍﺎ ﻭﺍﷲ ﻣﺎ ﺷﻌﺮﺕ ﺑﺬﻟﻚ .
F20
ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ :ﺃﻳﻦ ﳓﻦ ﻣﻦ ﻫﺆﻻﺀ؟
ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ ﳐﱪﺍﹰ ﻋﻦ ﺣﺎﻟﻪ ﻭﻗﺖ ﻃﻠﺒـﻪ ﻟﻠﻌﻠـﻢ :ﺃﻧـﺎ ﻻ
ﺃﻧـﺎﻡ ﻭﻻ ﺃﺣـﺪﺩ ﺃﻭﻗﺎﺗﺎﹰ ﺧﺎﺻﺔ ﻟﻸﻛﻞ ،ﻭﺇﳕﺎ ﺃﻧﺎﻡ ﺇﺫﺍ ﻏﻠﺒﺘﲏ ﻋﻴﻨﺎﻱ ﻋﻠﻰ
) (١ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ .٩٧/١
) (٢ﺍﻟﺴﲑ ،٣٠٢/١٢ﻭﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﺹ.١٤٨
) (٣ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ .١١٤/٣
٨٤
ﺍﻟﻨﻮﻡ ﻟﻴﻼﹰ ﻛﺎﻥ ﺃﻭ ﺎﺭﺍﹰ ،ﻭﺁﻛﻞ ﺍﻟﻄﻌﺎﻡ ﺇﺫﺍ ﺍﺷﺘﻬﻴﺖ ﺍﻟﻄﻌﺎﻡ ﰲ ﺃﻱ ﻭﻗـﺖ
ﻛﺎﻥ.
ﻭﻗﺎﻝ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪ ﺍﻟﻘﺮﻃﱯ ﳐﱪﺍﹰ ﻋﻦ ﻧﻔﺴﻪ :ﺇﱐ ﻷﻋـﺮﻑ ﺭﺟـﻼﹰ
ﻛﺎﻧﺖ ﲤﻀﻲ ﻋﻠﻴﻪ ﺍﻷﻳﺎﻡ ﰲ ﻭﻗﺖ ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ ﻟﻴﺲ ﻟـﻪ ﻃﻌـﺎﻡ ﺇﻻ ﻭﺭﻕ
) (١
ﺍﻟﻜﺮﻧﺐ ﺍﻟﺬﻱ ﻳﺮﻣﻰ .
F201
ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﳉﻌﲑﻱ :ﻛﻨﺖ ﰲ ﺃﻭﻝ ﻃﻠﱯ ﻟﻠﻌﻠﻢ ﺃﺷﺘﺮﻱ
ﺟﺰﺭﺍﹰ ﺑﻔﻠﺲ ﻓﻜﺎﻥ ﻳﻜﻔﻴﲏ ﺛﻼﺛﺔ ﺃﻳﺎﻡ.
ﻭﺣﺪﺙ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﻠﺨﻲ ﻋﻦ ﺭﺣﻠﺘﻪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻘـﺎﻝ:
ﻟﻘﺪ ﻛﻨﺖ ﺑﻌﺴﻘﻼﻥ ﺃﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻓﻘﻠﺖ ﻧﻔﻘﱵ ﻭﺑﻘﻴﺖ ﺃﻳﺎﻣﺎﹰ ﺑـﻼ ﺃﻛـﻞ،
ﻓﺬﻫﺒﺖ ﻷﻛﺘﺐ ،ﻓﻌﺠﺰﺕ ﻋﻦ ﺍﻟﻜﺘﺎﺑﺔ ﳌﺎ ﰊ ﻣﻦ ﺍﳉﻮﻉ ،ﻓﻜﻨﺖ ﺃﺫﻫﺐ ﺇﱃ
ﺩﻛﺎﻥ ﺧﺒﺎﺯ ﻭﺃﻗﻌﺪ ﺑﻘﺮﺑﻪ ﻭﺃﺷﻢ ﺭﺍﺋﺤﺔ ﺍﳋﺒﺰ ﻭﺃﺗﻘﻮﻯ ﺎ ،ﰒ ﻳﺴـﺮ ﺍﷲ ﱄ
) (٢
ﻣﺎﻻﹰ .
F20
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳉﺮﺟﺎﱐ :ﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﻻ ﳝﻠـﻚ
ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻓﺒﻠﻎ ﺑﻪ ﺍﻟﻔﻘﺮ ﻣﺒﻠﻐﻪ ،ﺣﱴ ﻛﺎﻥ ﻻ ﳚﺪ ﻗﻮﺗﺎﹰ ﻭﻻ ﻣﻠﺒﺴﺎﹰ!
ﻭﻟﻘﺪ ﻛﻨﺎ ﻧﺄﺗﻴﻪ ﻭﻫﻮ ﺳﺎﻛﻦ ﰲ ﺍﻟﻘﻄﻴﻌﺔ -ﺣﻲ ﻣﻦ ﺃﺣﻴﺎﺀ ﺑﻐﺪﺍﺩ -
ﻓﻴﻘﻮﻡ ﻟﻨﺎ ﻧﺼﻒ ﻗﻮﻣﺔ ،ﻟﻴﺲ ﻳﻌﺘﺪﻝ ﻗﺎﺋﻤﺎﹰ ﻣﻦ ﺍﻟﻌﺮﻱ! ﻛﻲ ﻻ ﻳﻈﻬﺮ ﻣﻨـﻪ
ﺷﻲﺀ.
ﻭﻫﺬﺍ ﻋﻴﺴﻰ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﳏﻤﺪ ﺍﳌﺘﻮﻛﻞ ﻳﻘﻮﻝ :ﻣﻜﺜﺖ ﺛﻼﺛـﲔ
ﻋﺎﻣﺎﹰ ،ﺃﺷﺘﻬﻲ ﺃﻥ ﺃﺷﺎﺭﻙ ﺍﻟﻌﺎﻣﺔ ﰲ ﺃﻛﻞ ﻫﺮﻳﺴﺔ ﺍﻟﺴﻮﻕ ﻓﻼ ﺃﻗـﺪﺭ ﻋﻠـﻰ
ﺫﻟﻚ ،ﻷﺟﻞ ﺍﻟﺒﻜﻮﺭ ﰲ ﻃﻠﺐ ﺍﳊﺪﻳﺚ.
) (١ﺍﻟﺴﲑ .٢٩٢/١٣
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١١٧٣/٤
٨٥
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺒﻜﺮﻱ :ﲨﻌﺖ ﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺑﲔ ﳏﻤﺪ
ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ ﻭﳏﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌـﺮﻭﺯﻱ
ﻭﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﻭﻳﺎﱐ ،ﻓﻨﻔﺪﺕ ﻧﻔﻘﺘﻬﻢ ﻭﺍﻓﺘﻘﺮﻭﺍ ﻭﺍﺷﺘﺪ ﻋﻠﻴﻬﻢ ﺍﳉﻮﻉ،
ﻓﺎﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﻢ ﻟﻴﺪﻋﻮﺍ ﺍﷲ ﺃﻥ ﻳﻔﺮﺝ ﻋﻨﻬﻢ ،ﻭﻳﻴﺴـﺮ
ﳍﻢ ﻃﻌﺎﻣﺎﹰ ،ﻭﺍﻟﺒﻘﻴﺔ ﻳﺆﻣﻨﻮﻥ ،ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻋﺘﺬﺭ ﻭﻗﺎﻝ :ﻟﺴﺖ ﻟـﺬﻟﻚ
ﺑﺄﻫﻞ ،ﺍﺣﺘﻘﺎﺭﺍﹰ ﻣﻨﻬﻢ ﻷﻧﻔﺴﻬﻢ ،ﻓﺎﻗﺘﺮﻋﻮﺍ ﻓﺨﺮﺟﺖ ﺍﻟﻘﺮﻋﺔ ﻋﻠﻰ ﳏﻤﺪ ﺑـﻦ
ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ ،ﻓﻘﺎﻝ ﳍﻢ :ﺃﻣﻬﻠﻮﱐ ﺣﱴ ﺃﺻﻠﻲ ﺭﻛﻌﺘﲔ ﻭﺑﻌﺪﻫﺎ ﺃﺩﻋﻮﺍ
ﻟﻜﻢ ،ﻓﺘﻮﺿﺄ ﻭﺷﺮﻉ ﰲ ﺍﻟﺼﻼﺓ ،ﻓﺒﻴﻨﺎ ﻫﻮ ﰲ ﺻﻼﺗﻪ ﱂ ﻳﻔﺮﻍ ﻣﻨﻬﺎ ﺇﺫ ﻃﺮﻕ
ﺍﻟﺒﺎﺏ ،ﻓﻔﺘﺢ ﺃﺣﺪﻫﻢ ﻓﺈﺫﺍ ﻋﺒﺪ ﳑﻠﻮﻙ ﻟﻮﺍﱄ ﻣﺼﺮ ﻳﻘﻮﻝ :ﺃﻳﻜﻢ ﳏﻤﺪ ﺑـﻦ
ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ؟ ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ،ﻭﺃﺷﺎﺭﻭﺍ ﺇﻟﻴﻪ ،ﻓﺄﺧﺮﺝ ﺻﺮﺓ ﻓﻴﻬـﺎ ﲬﺴـﲔ
ﺩﻳﻨﺎﺭﺍﹰ ،ﻭﻓﻌﻞ ﻧﻔﺲ ﺍﻟﺸﻲﺀ ﻣﻊ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﻭﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﳏﻤﺪ ﺑﻦ
ﺧﺰﳝﺔ ﰒ ﻗﺎﻝ :ﺇﻥ ﺍﻷﻣﲑ ﻛﺎﻥ ﻗﺎﺋﻼﹰ ﺑﺎﻷﻣﺲ ﻓﺮﺃﻯ ﰲ ﺍﳌﻨﺎﻡ ﺭﺳﻮﻝ ﺍﷲ
ﻭﻫﻮ ﻳﻘﻮﻝ ﻟﻪ ﺃﺩﺭﻙ ﺍﶈﻤﺪﻳﻦ ﺍﻷﺭﺑﻌﺔ؛ ﻓﺈﻢ ﺟﻴﺎﻉ ﰲ ﻣﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﰒ
ﻗﺎﻝ ﻫﺬﺍ ﺍﳌﻤﻠﻮﻙ :ﻭﺇﻥ ﺍﻷﻣﲑ ﻳﻘﺴﻢ ﻋﻠﻴﻜﻢ ﺇﺫﺍ ﻧﻔﺬ ﻫﺬﺍ ﺍﳌﺎﻝ ﺃﻥ ﺗﺒﻌﺜﻮﺍ ﺇﻟﻴﻪ
) (١
ﻟﲑﺳﻞ ﻟﻜﻢ ﲟﺎﻝ ﺁﺧﺮ .
F203
ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﺍﻟﻌﻠﻢ ﺧﲑ ﻣﻦ ﺍﳌﺎﻝ ،ﺍﳌﺎﻝ ﲢﺮﺳـﻪ
ﻭﺍﻟﻌﻠﻢ ﳛﺮﺳﻚ ،ﻭﺍﳌﺎﻝ ﺗﻔﻨﻴﻪ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻌﻠﻢ ﻳﺰﻛﻮ ﻣﻊ ﺍﻹﻧﻔـﺎﻕ ،ﻭﺍﻟﻌﻠـﻢ
ﺣﺎﻛﻢ ﻭﺍﳌﺎﻝ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ،ﻣﺎﺕ ﺧﺰﺍﻥ ﺍﳌﺎﻝ ﻭﻫﻢ ﺃﺣﻴﺎﺀ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﺑـﺎﻗﻮﻥ
) (٢
ﻣﺎ ﺑﻘﻲ ﺍﻟﺪﻫﺮ ،ﺃﻋﻴﺎﻢ ﻣﻔﻘﻮﺩﺓ ،ﻭﺁﺛﺎﺭﻫﻢ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻮﺟﻮﺩﺓ .
F204
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٧٥٣/٢
) (٢ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ .٥٧/١
٨٦
ﻳﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ:
ﻣﻦ ﱂ ﻳﺒﺎﺷﺮ ﺣﺮ ﺍﳍﺠﲑ ﰲ ﻃـﻼﺏ ﺍـﺪ ﱂ ﻳﻘـﻞ ﰲ ﻇـﻼﻝ
) (١
ﺍﻟﺸﺮﻑ .
F205
ﻭﺍﻧﻈﺮ ﻣﺎﺫﺍ ﻓﻌﻞ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻋﻨﺪﻣﺎ ﻃﻠـﺐ ﺍﻟﻌﻠـﻢ ﻭﺍـﺪ
ﻭﺍﻟﺴﺆﺩﺩ ﺣﻴﺚ ﻗﺎﻝ :ﻭﺭﺛﺖ ﻣﻦ ﺃﰊ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺩﻳﻨﺎﺭ ﺃﻧﻔﻘﺘﻬﺎ ﰲ ﻃﻠـﺐ
) (٢
ﺍﻟﻌﻠﻢ . F206
ﻭﻣﺜﻞ ﺍﶈﺐ ﻟﻠﻌﻠﻢ ﻣﺜﻞ ﺍﻟﻌﺎﺷﻖ ،ﻓﺈﻥ ﺍﻟﻌﺸﻖ ﻳﻬﺘﻢ ﲟﺤﺒﻮﺑﻪ ﻭﻳﻬﻴﻢ ﺑﻪ،
ﻭﻛﺬﻟﻚ ﺍﶈﺐ ﻟﻠﻌﻠﻢ ،ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻌﺎﺷﻖ ﻳﺒﻴﻊ ﺃﻣﻼﻛﻪ ﻭﻳﻨﻔﻘﻬﺎ ﻋﻠﻰ ﻣﻌﺸﻮﻗﻪ
ﻓﻴﻔﺘﻘﺮ ،ﻭﻛﺬﻟﻚ ﳏﺐ ﺍﻟﻌﻠﻢ ،ﻓﺈﻧﻪ ﻳﺴﺘﻐﺮﻕ ﰲ ﻃﻠﺒﻪ ﺍﻟﻌﻤﺮ ،ﻓﻴﺬﻫﺐ ﻣﺎﻟـﻪ
) (٣
ﻭﻻ ﻳﺘﻔﺮﻍ ﻟﻠﻜﺴﺐ .
F207
ﻭﺳﺌﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺭﲪﻪ ﺍﷲ :ﻣﻦ ﺍﻟﻨﺎﺱ؟ ﻗﺎﻝ :ﺍﻟﻌﻠﻤﺎﺀ ،ﻗﻴﻞ:
ﻓﻤﻦ ﺍﳌﻠﻮﻙ؟ ﻗﺎﻝ :ﺍﻟﺰﻫﺎﺩ ،ﻗﻴﻞ :ﻓﻤﻦ ﺍﻟﺴﻔﻠﺔ؟ ﻗﺎﻝ :ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺍﻟـﺪﻧﻴﺎ
) (٤
ﺑﺎﻟﺪﻳﻦ .F208
ﺃﻣﺎ ﳏﺒﺘﻬﻢ ﻟﻠﻜﺘﺐ ﻓﻬﻲ ﺃﻛﱪ ﻣﻦ ﳏﺒﺔ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ،
ﻭﻣﻦ ﻭﺟﺪ ﻣﻨﻬﻢ ﻛﺘﺎﺑﺎﹰ ﻓﻜﺄﳕﺎ ﻭﺟﺪ ﻛﱰﺍﹰ.
ﻗﺎﻝ ﻃﻠﺤﺔ ﺑـﻦ ﻣﻈﻔـﺮ :ﺑﻴﻌـﺖ ﻛﺘـﺐ ﺍﺑـﻦ ﺍﳉـﻮﺍﻟﻴﻘﻲ ﰲ
ﺑﻐﺪﺍﺩ ،ﻓﺤﻀﺮﻫﺎ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳍﻤﺪﺍﱐ ،ﻭﻛﺎﻥ ﻋﺎﺷﻘﺎﹰ ﳏﺒﺎﹰ ﻟﻠﻜﺘﺐ ،ﻓﻌﺮﺿﻮﺍ
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺑﺴﺘﲔ ﺩﻳﻨﺎﺭﺍﹰ ﻓﺎﺷﺘﺮﺍﻫﺎ ﺍﳍﻤـﺪﺍﱐ ،ﻭﱂ ﻳـﻜﻦ ﻟـﺪﻳﻪ
) (١ﺍﻟﻔﻮﺍﺋﺪ ﺹ.٥٦
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٢٥٤/١
) (٣ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ .٢٣٨/١
) (٤ﺍﻹﺣﻴﺎﺀ .١٨/١
٨٧
ﺁﻧﺬﺍﻙ ﻣﺎﻝ ﰲ ﺟﻴﺒﻪ ،ﻓﺎﻧﻄﻠﻖ ﺇﱃ ﻣﺪﻳﻨﺘﻪ ﳘﺪﺍﻥ ،ﻓﻠﻤﺎ ﻭﺻﻠﻬﺎ ﻋﺮﺽ ﺩﺍﺭﺍﹰ ﻟﻪ
ﻟﻠﺒﻴﻊ ﻓﺒﻠﻐﺖ ﺳﺘﲔ ﺩﻳﻨﺎﺭﺍﹰ ،ﻓﻘﺎﻝ :ﺑﻴﻌﻮﺍ ،ﻓﻘﻴﻞ ﻟﻪ :ﻟﻮ ﺍﻧﺘﻈـﺮﺕ ﻳﻮﻣـﺎﹰ ﺃﻭ
ﻳﻮﻣﲔ ﻓﺴﺘﺒﻠﻎ ﻗﻴﻤﺔ ﺍﻟﺪﺍﺭ ﺁﻻﻓﺎﹰ ،ﻭﺍﻟﺪﺍﺭ ﺗﺴﺎﻭﻱ ﺃﻛﺜﺮ ﻣﻦ ﺳـﺘﲔ ﺩﻳﻨـﺎﺭﺍﹰ،
ﻓﺮﻓﺾ ﻭﻗﺎﻝ :ﺑﻴﻌﻮﻫﺎ ،ﻓﺒﺎﻋﻮﻫﺎ ﺑﺴﺘﲔ ﺩﻳﻨﺎﺭﺍﹰ ﻭﻫﻲ ﺗﺴﺎﻭﻱ ﺁﻻﻓﺎﹰ ،ﰒ ﺭﺟﻊ
ﺇﱃ ﺑﻐﺪﺍﺩ ﻓﺪﻓﻊ ﲦﻦ ﺍﻟﻜﺘﺐ ﻭﺃﺧﺬﻫﺎ ﺇﱃ ﺑﻴﺘﻪ ﻭﻣﺎ ﻋﻠﻢ ﲝﺎﻟﻪ ﺃﺣﺪ.
ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ..
ﻟﻘﺪ ﻗﺪﻣﻮﺍ ﻏﺬﺍﺀ ﺍﻟﻔﻜﺮ ﻋﻠﻰ ﻏﺬﺍﺀ ﺍﻟﺒﻄﻦ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﱂ ﳚﺪﻭﺍ ﻟﻠﺒﻄﻦ
ﺷﻴﺌﺎﹰ ﻣﺎﺫﺍ ﻳﻔﻌﻠﻮﻥ؟! ﻭﻛﻴﻒ ﳓﻦ ﺍﻟﻴﻮﻡ ﰲ ﻇﻞ ﺭﻏﺪ ﺍﻟﻌﻴﺶ ﻭﲝﺒﻮﺣﺔ
ﺍﻟﺮﺯﻕ؟!
ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ :ﳌﺎ ﺭﺣﻠﺖ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻗﻤﺖ ﺑﺘﻨﻴﺲ ﻣـﺪﺓ،
ﻭﻧﻔﺬﺕ ﻧﻔﻘﱵ ﻫﻨﺎﻙ ،ﻭﱂ ﻳﺒﻖ ﻣﻌﻲ ﺇﻻ ﺩﺭﻫﻢ ﻭﺍﺣﺪ ،ﻭﻛﻨﺖ ﳏﺘﺎﺟـﺎﹰ ﺇﱃ
ﺧﺒﺰ ﻷﺳﺪ ﺑﻪ ﺟﻮﻋﻲ ،ﻭﺇﱃ ﻭﺭﻕ ﻷﻛﺘﺐ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ،ﻓﺈﻥ ﺻﺮﻓﺘﻪ ﻟﻠﺨﺒﺰ
ﻓﺎﺗﲏ ﻭﺭﻕ ﺍﻟﻜﺘﺎﺑﺔ ،ﻭﺇﻥ ﺻﺮﻓﺘﻪ ﻟﻠﻜﺘﺎﺑﺔ ﻓﺎﺗﲏ ﺍﳋﺒﺰ ،ﻓﺒﻘﻴﺖ ﺛﻼﺛﺔ ﺃﻳﺎﻡ
ﺑﻠﻴﺎﻟﻴﻬﻦ ﻣﺘﺮﺩﺩﺍﹰ ﱂ ﺃﺫﻕ ﻓﻴﻬﺎ ﻃﻌﺎﻣﺎﹰ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻜﺮﺓ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑـﻊ،
ﻗﻠﺖ ﻟﻨﻔﺴﻲ :ﻟﻮ ﻛﺎﻥ ﻣﻌﻲ ﻭﺭﻕ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺃﻛﺘﺐ ﻓﻴﻪ ،ﳌـﺎ ﰊ
ﻣﻦ ﺍﳉﻮﻉ ﻭﺍﻟﺘﻌﺐ ،ﻓﻌﺰﻣﺖ ﻋﻠﻰ ﺃﻥ ﺃﺷﺘﺮﻱ ﺑﻪ ﺧﺒﺰﺍﹰ ،ﻓـﺬﻫﺒﺖ ﺇﱃ
ﺍﻟﺴﻮﻕ ﻭﺟﻌﻠﺖ ﺍﻟﺪﺭﻫﻢ ﰲ ﻓﻤﻲ ،ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺃﺳﲑ ﺇﱃ ﺍﻟﺴﻮﻕ ﺇﺫ ﺑﻠﻌﺖ
ﺍﻟﺪﺭﻫﻢ ﺑﺪﻭﻥ ﺷﻌﻮﺭ ﻣﲏ ،ﻓﻠﻤﺎ ﺷﻌﺮﺕ ﺑﺬﻟﻚ ﺟﻌﻠﺖ ﺃﺿﺤﻚ ﻛﺜﲑﺍﹰ،
ﻓﻠﻘﻴﲏ ﺃﺣﺪ ﺃﺻﺪﻗﺎﺋﻲ ﻓﺴﺄﻟﲏ :ﻣﺎ ﻳﻀـﺤﻜﻚ؟ ﻓﺄﺑﻴـﺖ ﺃﻥ ﺃﺧـﱪﻩ،
ﻓـﺄﱀ ﻋـﻠﻲ ﻓﺄﺧﱪﺗﻪ ﺍﳋـﱪ ،ﻓﺄﺧـﺬﱐ ﺇﱃ ﻣـﱰﻟﻪ ﻭﺃﻃﻌﻤﲏ؛ ﰒ
٨٨
) (١
ﺩﺑﺮ ﻟﻪ ﻣﺎﻻﹰ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﺃﻏﻨﺎﻩ ﺍﷲ ﺑﻪ .
F209
ﻗﺎﻝ ﱄ ﰲ ﳏﺎﺑﺮ ﺍﻟـﻌﻠﻤﺎﺀ ﻗﻠﺖ ﻟﻠﻔﻘﺮ ﺃﻳﻦ ﺃﻧﺖ ﻣﻘﻴﻢ
) (٢
ﻭﻋﺰﻳﺰ ﻋﻠﻲ ﻗﻄﻊ ﺍﻹﺧﺎﺀ
F210 ﺇﻥ ﺑﻴﲏ ﻭﺑﻴﻨﻬـﻢ ﺍﻹﺧـﺎﺀ
ﻭﺗﺄﻣﻞ ﰲ ﻣﻄﻠﺐ ﻭﻣﻘﺼﺪ ﺃﺻﺤﺎﺏ ﺍﳍﻤﻢ ﺍﳊﻴﺔ ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺎﺩﻗﺔ
ﻓﻘﺪ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﻳﻨﺎﻓﺴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻨﺎﻓﺴـﻪ ﰲ
ﺍﻵﺧﺮﺓ ،ﻭﻗﺎﻝ :ﻣﻦ ﻧﺎﻓﺴﻚ ﰲ ﺩﻳﻨﻚ ﻓﻨﺎﻓﺴﻪ ،ﻭﻣﻦ ﻧﺎﻓﺴـﻚ ﰲ ﺩﻧﻴـﺎﻙ
ﻓﺄﻟﻘﻬﺎ ﰲ ﳓﺮﻩ.
ﻭﻗﺎﻝ ﻭﻫﻴﺐ ﺑﻦ ﺍﻟﻮﺭﺩ :ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻻ ﻳﺴـﺒﻘﻚ ﺇﱃ ﺍﷲ ﺃﺣـﺪ
) (٣
ﻓﺎﻓﻌﻞ .
F21
ﺇﻢ ﺃﻣﺔ ﺟﻌﻠﻮﺍ ﺩﻧﻴﺎﻫﻢ ﺳﺒﻴﻼﹰ ﻭﻣﻌﱪﺍﹰ ﻵﺧﺮﻢ ،ﻓﺸﻤﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ
ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ،ﻳﺘﻌﻠﻤﻮﻥ ﻭﻳﻌﻠﻤﻮﻥ ،ﻳﻌﺒﺪﻭﻥ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ
ﻋﻠﻰ ﻫﺪﻯ ﻭﻧﻮﺭ.
ﻗﺎﻝ ﺧﻠﻒ ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﺯﺩﻱ :ﺃﺷﻜﻞ ﻋﻠﻲ ﺑﺎﺏ ﻣﻦ ﺍﻟﻨﺤـﻮ ﻓﻠـﻢ
ﺃﻓﻬﻤﻪ ،ﻓﺄﻧﻔﻘﺖ ﺛﻼﺛﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ﺣﱴ ﻓﻬﻤﺘﻪ ﻭﺃﺗﻘﻨﺘﻪ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻀﺮﻳﺲ :ﺁﺧﺮ ﻣﺮﺓ ﻗﺪﻣﺖ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﺒﺼﺮﺓ،
ﺃﻋﻄﻴﺖ ﺍﻟﻮﺭﺍﻗﲔ ) ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻨﺴﺨﻮﻥ ﻟﻪ ﺍﻟﻜﺘﺐ( ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ.
ﻭﺃﻧﻔﻖ ﺍﻹﻣﺎﻡ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺍﺯﻱ ﰲ ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ ﺳﺒﻌﻤﺎﺋﺔ ﺃﻟﻒ
ﺩﺭﻫﻢ ،ﻭﲰﻊ ﻋﻦ ﺃﻟﻒ ﻭﺳﺒﻌﻤﺎﺋﺔ ﺷﻴﺦ.
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ﺹ.٤
) (٢ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ .١٧٠/٨
) (٣ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ.
٨٩
ﺃﻣﺎ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﻟﺒﻴﻜﻨﺪﻱ ﻓﻘﺪ ﻗﺎﻝ :ﺃﻧﻔﻘﺖ ﰲ ﻃﻠـﺐ ﺍﻟﻌﻠـﻢ
ﺃﺭﺑﻌﲔ ﺃﻟﻔﹰﺎ ،ﻭﺃﻧﻔﻘﺖ ﰲ ﻧﺸﺮﻩ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎﹰ.
ﻭﻗﺪ ﺭﺣﻞ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﺑﻦ ﺛﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ،
ﻭﻛﺎﻥ ﻭﺍﻟﺪﻩ ﻳﺘﻌﺎﻫﺪﻩ ﺑﺎﻟﻨﻔﻘﺔ ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ ،ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ :ﻓﻤﺮﺓ ﺃﺑﻄﺄﺕ
ﻋﲏ ﻧﻔﻘﺔ ﻭﺍﻟﺪﻱ ﻭﺗﺄﺧﺮﺕ ،ﻓﻔﺘﻘﺖ ﻛﻤﻲ ﻗﻤﻴﺼﻲ ﻭﺑﻌﺘﻬﺎ ﻭﺍﺳﺘﻌﻨﺖ ﺑﺜﻤﻨﻬﺎ
) (١
ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ .
F21
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺑﻪ »ﻟﻔﺘﺔ ﺍﻟﻜﺒﺪ ﰲ ﻧﺼﻴﺤﺔ ﺍﻟﻮﻟﺪ«،
ﻣﺘﺤﺪﺛﺎﹰ ﻟﻮﻟﺪﻩ ﻋﻦ ﻧﺸﺄﺗﻪ ﻭﻣﺒﺘﺪﺃ ﺣﺎﻟﻪ:
ﻭﺍﻋﻠﻢ ﻳﺎ ﺑﲏ ،ﺃﻥ ﺃﰊ ﻛﺎﻥ ﻣﻮﺳﺮﺍﹰ ﻭﺧﻠﻒ ﺃﻟﻮﻓﺎﹰ ﻣﻦ ﺍﳌﺎﻝ ،ﻓﻠﻤﺎ ﺑﻠﻐﺖ
ﺩﻓﻌﻮﺍ ﱄ ﻋﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﺍﹰ ﻭﺩﺍﺭﻳﻦ ،ﻭﻗﺎﻟﻮﺍ ﱄ :ﻫﺬﻩ ﺍﻟﺘﺮﻛﺔ ﻛﻠﻬﺎ ،ﻓﺄﺧﺬﺕ
ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﺷﺘﺮﻳﺖ ﺎ ﻛﺘﺒﺎﹰ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ،ﻭﺑﻌﺖ ﺍﻟﺪﺍﺭﻳﻦ ﻭﺃﻧﻔﻘﺖ ﲦﻨﻬﺎ
ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﱂ ﻳﺒﻖ ﱄ ﺷﻲﺀ ﻣﻦ ﺍﳌﺎﻝ .ﻭﻣﺎ ﺫﻝ ﺃﺑﻮﻙ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ
ﻗﻂ ،ﻭﻻ ﺧﺮﺝ ﻳﻄﻮﻑ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﻣﻦ ﺍﻟﻮﻋﺎﻅ ،ﻭﻻ ﺑﻌﺚ ﺭﻗﻌﺔﹰ ﺇﱃ ﺃﺣﺪ
ﻳﻄﻠﺐ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ﻗﻂ ،ﻭﺃﻣﻮﺭﻩ ﲡﺮﻱ ﻋﻠﻰ ﺍﻟﺴﺪﺍﺩ :ﻭﻣﻦ ﻳﺘﻖﹺ ﺍﷲَ ﻳﺠﻌﻞ ﻟﱠﻪ
ﻣﺨﺮﺟﺎ * ﻭﻳﺮﺯﻗﹾﻪ ﻣﻦ ﺣﻴﺚﹸ ﻻﹶ ﻳﺤﺘﺴِﺐ.
ﺃﻳﻦ ﺷﺒﺎﺏ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﻭﺃﻳﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﰲ ﺣﻴﺎﻢ؟!
ﺇﺫﺍ ﺭﺃﻳﺖ ﺷﺒﺎﺏ ﺍﳊﻲ ﻗﺪ ﻧﺸﺄﻭﺍ ﻻ ﻳﻨﻘﻠﻮﻥ ﻗﻼﻝ ﺍﳊـﱪ ﻭﺍﻟﻮﺭﻗﺎ
ﻭﻻ ﺗﺮﺍﻫﻢ ﻟﺪﻯ ﺍﻷﺷﻴﺎﺥ ﰲ ﺣﻠﻖ ﻳﻌﻮﻥ ﻣﻦ ﺻﺎﱀ ﺍﻷﺧﺒﺎﺭ ﻣﺎ ﺍﺗﺴﻘﺎ
ﻓﺬﺭﻫﻢ ﻋﻨﻚ ﻭﺍﻋﻠﻢ ﺃﻢ ﳘـﺞ ﻗﺪ ﺑﺪﻟﻮﺍ ﺑﻌـﻠﻮ ﺍﳍﻤـﺔ ﺍﳊﻤـﻘﺎ
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٧١٣/٢
٩٠
ﺃﻳﻦ ﺃﺻﺤﺎﺏ ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﻮﺟﻮﻩ ﺍﳌﺘﻄﻠﻌﺔ؟! ﺃﻛﺜﺮ ﺍﻟﺸﺒﺎﺏ ﳘﻤـﹰﺎ
ﻃﺎﳌﺎ ﻣﺎﺗﺖ ،ﻭﻗﻠﻮﺑﺎﹰ ﻃﺎﳌﺎ ﻧﺎﻣﺖ .ﺗﺄﻣﻞ ﰲ ﻣﻦ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻊ ﻗﺮﺏ ﺍﻟﻌﻠﻤﺎﺀ
ﻭﺍﳌﺮﺍﺟﻊ ﻭﺍﻟﻜﺘﺐ ﻭﺳﻬﻮﻟﺔ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ ﲡﺪ ﻋﺠﺒﺎﹰ!!
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﺍﻧﺘﻬﻰ ﻭﺃﻓﻀﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺑﺎﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺇﱃ
) (١
ﺃﻥ ﻧﻘﺾ ﺳﻘﻒ ﺑﻴﺘﻪ ﻭﺑﺎﻉ ﺧﺸﺒﻪ ﰒ ﻣﺎﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ ﺫﻟﻚ .
F213
) (٢
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ :ﻻ ﻳﻨﺎﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﱴ ﻳﺬﺍﻕ ﻓﻴﻪ ﻃﻌﻢ ﺍﻟﻔﻘﺮ .
F214
ﻭﻛﺎﻥ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ﳝﻠﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﳊﺪﻳﺚ ﻤﺪﺍﻥ ،ﻭﻛﺎﻧﺖ ﻟـﻪ
ﺃﺭﺽ ﻓﺒﺎﻋﻬﺎ ﺑﺴﺒﻌﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ،ﻓﻠﻤﺎ ﺍﺳﺘﻠﻢ ﺍﻟﺪﻧﺎﻧﲑ ﻓﺮﻗﻬﺎ ﻭﻧﺜﺮﻫﺎ ﻋﻠﻰ ﳏﺎﺑﺮ
ﺗﻼﻣﻴﺬﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ.
) (٣
ﻗﺎﻝ ﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ :ﻟﻘﺪ ﺑﻌﺖ ﻃﺴﺖ ﺃﻣﻲ ﺑﺴﺒﻌﺔ ﺩﻧﺎﻧﲑ .
F215
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺃﻗﺎﻡ ﺷﻌﺒﺔ ﻋﻨﺪ ﺍﳊﻜﻢ ﺑﻦ ﻋﺘﺒﺔ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺷـﻬﺮﺍﹰ
) (٤
ﺣﱴ ﺑﺎﻉ ﺟﺬﻭﻉ ﺑﻴﺘﻪ .
F216
ﺍﻷﻣﻮﺍﻝ ﺍﻟﻄﺎﺋﻠﺔ ﺃﻳﻦ ﺗﺼﺮﻑ؟! ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺃﻳﻦ ﻳﻀﻴﻊ؟! ﺳﺆﺍﻝ
ﺍﻟﻴﻮﻡ ﻭﺍﺿﺢ ﺍﳉﻮﺍﺏ ،ﻭﻟﻜﻦ ﻛﻴﻒ ﺣﺎﻝ ﺳﻠﻔﻨﺎ ﻭﻣﺎﺫﺍ ﻓﻌﻠﻮﺍ ﲟﺎ ﲢﺘﻬﻢ ﻣـﻦ
ﺍﻷﻣﻮﺍﻝ؟!
) (١ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ .١٣٠/١
) (٢ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ .٦٨/٢
) (٣ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .١٩٥/١
) (٤ﺍﻟﻌﻠﻞ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ.
٩١
ﻭﺭﺙ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺃﻟﻒ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﲬﺴﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻓﺄﻧﻔﻘـﻪ
) (١
ﻛﻠﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ،ﺣﱴ ﱂ ﻳﺒﻖ ﻟﻪ ﻧﻌﻞﹲ ﻳﻠﺒﺴﻪ! .
F217
ﺯﺍﺩﻩ ﺍﷲ ﺷﺮﻓﺎﹰ ،ﻭﺭﺣﻢ ﺃﻗﺪﺍﻣﺎﹰ ﻃﺎﳌﺎ ﺗﻐﱪﺕ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﻭﺫﻛﺮ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﻛﺘﺎﺑﻪ »ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ« ﰲ ﺗﺮﲨﺔ ﳏﻤﺪ
ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ :ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﻠﻖ ﺩﺭﻭﺳﻪ ﻭﻳﻄﺎﻟﻊ ﻛﺘﺒﻪ ﻭﻳﻘﺮﺃﻫـﺎ ﰲ
ﺿﻮﺀ ﺍﻟﻘﻤﺮ ،ﻷﻧﻪ ﻛﺎﻥ ﻓﻘﲑﺍﹰ ﻻ ﻣﺎﻝ ﻟﺪﻳﻪ ﻟﻴﺸﺘﺮﻱ ﺑﻪ ﺩﻫﻨـﺎﹰ ﻟﻴﻮﻗـﺪ ﺑـﻪ
ﺍﻟﺴﺮﺍﺝ ،ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﻻ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﺍﻟﺸﺒﻬﺔ ﺷﻴﺌﺎﹰ.
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ :ﻓﻘﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻘﺮ ﺍﺧﺘﻴﺎﺭ ،ﻭﻓﻘﺮ ﺍﳉﻬﻼﺀ
ﻓﻘﺮ ﺍﺿﻄﺮﺍﺭ.
ﻭﺇﻟﻴﻚ ﻗﺼﺔ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺿﺎﻗﺖ ﺍﳌﻌﻴﺸﺔ ﻋﻠﻰ ﺍﻟﻨﻀﺮ
ﺑﻦ ﺷﻨﻴﻞ ﺍﻟﺒﺼﺮﻱ ﺑﺎﻟﺒﺼﺮﺓ ،ﻓﺨﺮﺝ ﻳﺮﻳﺪ ﺧﺮﺍﺳﺎﻥ ،ﻓﺸﻴﻌﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ
ﳓﻮ ﻣﻦ ﺛﻼﺛﺔ ﺁﻻﻑ ﺭﺟﻞ ،ﻣﺎ ﻓﻴﻬﻢ ﺇﻻ ﳏﺪﺙﹲ ﺃﻭ ﳓـﻮﻱ ﺃﻭ ﻟﻐـﻮﻱ ﺃﻭ
ﻋﺮﻭﺿﻲ ﺃﻭ ﺃﺧﺒﺎﺭﻱ ،ﻓﻠﻤﺎ ﺻﺎﺭ ﺑﺎﳌﺮﺑﺪ ـ ﻣﺮﺑﺪ ﺍﻟﺒﺼﺮﺓ ـ ﺟﻠﺲ ﻭﻗﺎﻝ:
ﻳﺎ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ،ﻳﻌﺰ ﻋﻠﻲ ﻓﺮﺍﻗﻜﻢ ﻭﺍﷲ ﻟﻮ ﻭﺟﺪﺕ ﻛﻞ ﻳﻮﻡ ﻛﻴﻠﺠﺔ ﺑـﺎﻗﻠﻲ
ﻣﺎ ﻓﺎﺭﻗﺘﻜﻢ ،ﻭﺳﺎﺭ ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺧﺮﺍﺳﺎﻥ.
ﻗﺎﻝ ﺍﻟﻨﻀﺮ :ﻛﻨﺖ ﺃﺩﺧﻞ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﰲ ﲰﺮﻩ ،ﻓﺪﺧﻠﺖ ﺫﺍﺕ ﻟﻴﻠـﺔ
ﻭﻋﻠﻲ ﺛﻮﺏ ﻣﺮﻗﻊ ،ﻓﻘﺎﻝ :ﻳﺎ ﻧﻀﺮ ،ﻣﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺸﻒ ﺣﱴ ﺗـﺪﺧﻞ ﻋﻠـﻰ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﻫﺬﻩ ﺍﳋﻠﻘﺎﻥ؟ ﻗﻠﺖ :ﻳـﺎ ﺃﻣـﲑ ﺍﳌـﺆﻣﻨﲔ ،ﺃﻧـﺎ ﺷـﻴﺦ
ﺿﻌـﻴﻒ ،ﻭﺣـﺮ ﻣﺮﻭﹴ ﺷﺪﻳﺪ ،ﻓـﺄﺗﱪﺩ ـﺬﻩ ﺍﳋﻠﻘﺎﻥ ،ﻗﺎﻝ ﻻ ،ﻭﻟﻜﻨﻚ
) (١ﺍﳌﻨﻬﺞ ﺍﻷﲪﺪ .٩٥/١
٩٢
ﺭﺟﻞ ﻣﺘﻘﺸﻒ ،ﰒ ﺃﺟﺮﻳﻨﺎ ﺍﳊﺪﻳﺚ ،ﻓﺄﺟﺮﻯ ﻫﻮ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺀ ،ﻓﻘﺎﻝ :ﺣﺪﺛﻨﺎ
ﻫﺸﻴﻢ ،ﻋﻦ ﳎﺎﻟﺪ ،ﻋﻦ ﺍﻟﺸﻌﱯ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ
ﺭﺳﻮﻝ ﺍﷲ » :ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﳌﺮﺃﺓ ﻟﺪﻳﻨﻬﺎ ﻭﲨﺎﳍﺎ؛ ﻛﺎﻥ ﻓﻴﻪ ﺳﺪﺍﺩ
ﻣﻦ ﻋﻮﺭﹴ« ،ﻓﺄﻭﺭﺩﻩ ﺑﻔﺘﺢ ﺍﻟﺴﲔ )ﺳﺪﺍﺩ ﻣﻦ ﻋﻮﺭ( ،ﻓﻘﻠﺖ :ﺻﺪﻕ ﻫﺸﻴﻢ،
ﺣﺪﺛﻨﺎ ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ،ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻮﺍﻥ ﺍﷲ
ﻋﻠﻴﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﺇﺫﺍ ﺗﺰﻭﺝ ﺍﻟﺮﺟﻞ ﺍﳌﺮﺃﺓ ﻟﺪﻳﻨﻬﺎ ﻭﲨﺎﳍـﺎ؛
ﻛﺎﻥ ﻓﻴﻬﺎ ﺳﺪﺍﺩ ﻣﻦ ﻋﻮﺭﹴ«.
ﻗﺎﻝ :ﻭﻛﺎﻥ ﺍﳌﺄﻣﻮﻥ ﻣﺘﻜﺌﺎﹰ ،ﻓﺎﺳﺘﻮﻯ ﺟﺎﻟﺴﺎﹰ ،ﻭﻗﺎﻝ :ﻳﺎ ﻧﻀﺮ ،ﻛﻴـﻒ
ﻗﻠﺖ :ﺳﺪﺍﺩ؟ ﻗﻠﺖ :ﻷﻥ ﺍﻟﺴﺪﺍﺩ ﻫﻬﻨﺎ ﳊﻦ ،ﻗﺎﻝ :ﺃﻭ ﺗﻠﺤﻨﲏ؟ ﻗﻠﺖ :ﺇﳕـﺎ
ﳊﻦ ﻫﺸﻴﻢ ،ﻭﻛﺎﻥ ﳊﺎﻧﺔ ،ﻓﺘﺒﻊ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻔﻈﻪ ،ﻗـﺎﻝ :ﻓﻤـﺎ ﺍﻟﻔـﺮﻕ
ﺑﻴﻨﻬﻤﺎ؟ ﻗﻠﺖ :ﺍﻟﺴﺪﺍﺩ ﺑﺎﻟﻔﺘﺢ :ﺍﻟﻘﺼﺪ ﰲ ﺍﻟـﺪﻳﻦ ﻭﺍﻟﺴـﺒﻴﻞ ،ﻭﺍﻟﺴـﺪﺍﺩ
ﺑﺎﻟﻜﺴﺮ :ﺍﻟﺒﻠﻐﺔ ،ﻭﻛﻞ ﻣﺎ ﺳﺪﺩﺕ ﺑﻪ ﺷﻴﺌﺎﹰ ﻓﻬﻮ ﺳﺪﺍﺩ ،ﻗـﺎﻝ :ﺃﻭ ﺗﻌـﺮﻑ
ﺍﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﻠﺖ :ﻧﻌﻢ ،ﻫﺬﺍ ﺍﻟﻌﺮﺟﻲ ﻳﻘﻮﻝ:
ﻟﻴﻮﻡ ﻛﺮﻳﻬﺔ ﻭﺳﺪﺍﺩ ﺛﻐﺮ ﺃﺿﺎﻋﻮﱐ ﻭﺃﻱ ﻓـﱴ ﺃﺿـﺎﻋﻮﺍ
ﻓﻘﺎﻝ ﺍﳌﺄﻣﻮﻥ :ﻗﺒﺢ ﺍﷲ ﻣﻦ ﻻ ﺃﺩﺏ ﻟﻪ! ﻭﺃﻃﺮﻕ ﻣﻠﻴﺎﹰ ،ﰒ ﻗﺎﻝ :ﻣﺎ ﻟﻚ
ﻳﺎ ﻧﻀﺮ؟ ﻗﻠﺖ :ﺃﺭﻳﻀﺔ ﲟﺮﻭ ﺃﺗﺼﺎﺎ ﻭﺃﲤﺰﺯﻫﺎ ،ﻗﺎﻝ :ﺃﻓﻼ ﻧﻔﻴﺪﻙ ﻣﺎﻻﹰ ﻣﻌﻬﺎ؟
ﻗﻠﺖ :ﺇﱐ ﺇﱃ ﺫﻟﻚ ﶈﺘـﺎﺝ ،ﻓﺄﺧـﺬ ﺍﻟﻘﺮﻃـﺎﺱ ،ﻭﺃﻧـﺎ ﻻ ﺃﺩﺭﻱ ﻣـﺎ
ﻳﻜﺘﺐ ،ﰒ ﻗﺎﻝ ﳋﺎﺩﻣﻪ :ﺗﺒﻠﻎ ﻣﻌﻪ ﺇﱃ ﺍﻟﻔﻀﻞ ﺑـﻦ ﺳـﻬﻞ ،ﻓﻠﻤـﺎ ﻗـﺮﺃ
ﺍﻟﻔﻀﻞ ﺍﻟﻘﺮﻃﺎﺱ؛ ﻗﺎﻝ :ﻳﺎ ﻧﻀﺮ ،ﺇﻥ ﺃﻣـﲑ ﺍﳌـﺆﻣﻨﲔ ﻗـﺪ ﺃﻣـﺮ ﻟـﻚ
ﲞﻤﺴـﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻓﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻓﻴﻪ؟ ﻓﺄﺧﱪﺗﻪ ،ﻭﱂ ﺃﻛﺬﺑﻪ ،ﻓﺄﻣﺮ
٩٣
ﱄ ﺑﺜﻼﺛﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻓﺄﺧﺬﺕ ﲦﺎﻧﲔ ﺃﻟـﻒ ﺩﺭﻫـﻢ ﲝـﺮﻑ ﺍﺳـﺘﻔﻴﺪ
) (١
ﻣﲏ" .F218
ﻭﺭﺣﻢ ﺍﷲ ﻣﻦ ﻗﺎﻝ:
ﺗﻠﻬﻮ ﺑﻪ ﺇﻥ ﺧﺎﻧﻚ ﺍﻷﺻﺤﺎﺏ ﻧﻌﻢ ﺍﶈﺪﺙ ﻭﺍﻟﺮﻓﻴﻖ ﻛﺘﺎﺏ
ﻭﻳﻨﺎﻝ ﻣﻨﻪ ﺣﻜﻤﺔ ﻭﺻـﻮﺍﺏ ﻻ ﻣﻔﺸﻴﺎﹰ ﻟﻠﺴﺮ ﺇﻥ ﺃﻭﺩﻋﺘﻪ
) (١ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .١٦١/٢
٩٤
ﺍﺳﺘﻐﻞ ﻭﻗﺘﻚ ﰲ ﺍﻷﻧﻔﺲ ﻣﻦ ﺍﻟﻌﻠﻮﻡ
ﻳﻨﺒﻐﻲ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﺟﻞ ﳘﺘﻪ ﻣﺼﺮﻭﻓﺎﹰ ﺇﱃ ﺍﳊﻔﻆ ﻭﺍﻹﻋﺎﺩﺓ.
ﻓﻠﻮ ﺻﺢ ﺻﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﺫﻟﻚ ﻛﺎﻥ ﺍﻷﻭﱃ ،ﻏـﲑ ﺃﻥ ﺍﻟﺒـﺪﻥ ﻣﻄﻴـﺔ،
ﻭﺇﺟﻬﺎﺩ ﺍﻟﺴﲑ ﻣﻈﻨﺔ ﺍﻻﻧﻘﻄﺎﻉ.
ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻘﻮﻯ ﺗﻜﻞ ﻓﺘﺤﺘﺎﺝ ﺇﱃ ﲡﺪﻳﺪ ،ﻭﻛﺎﻥ ﺍﻟﻨﺴﺦ ﻭﺍﳌﻄﺎﻟﻌـﺔ
ﻭﺍﻟﺘﺼﻨﻴﻒ ﻻﺑﺪ ﻣﻨﻪ ،ﻣﻊ ﺃﻥ ﺍﳌﻬﻢ ﺍﳊﻔﻆ ،ﻭﺟﺐ ﺗﻘﺴﻴﻢ ﺍﻟﺰﻣـﺎﻥ ﻋﻠـﻰ
ﺍﻷﻣﺮﻳﻦ ،ﻓﻴﻜﻮﻥ ﺍﳊﻔﻆ ﰲ ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ ﻭﻃﺮﰲ ﺍﻟﻠﻴﻞ ،ﻭﻳﻮﺯﻉ ﺍﻟﺒﺎﻗﻲ ﺑـﲔ
ﻋﻤﻞ ﺑﺎﻟﻨﺴﺦ ﻭﺍﳌﻄﺎﻟﻌﺔ ،ﻭﺑﲔ ﺭﺍﺣﺔ ﻟﻠﺒﺪﻥ ﻭﺃﺧﺬ ﳊﻈﻪ.
ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻊ ﺍﻟﻐﱭ ﺑﲔ ﺍﻟﺸﺮﻛﺎﺀ ،ﻓﺈﻧﻪ ﻣﱴ ﺃﺧﺬ ﺃﺣﺪﻫﻢ ﻓـﻮﻕ
ﺣﻘﻪ ﺃﺛﺮ ﺍﻟﻐﱭ ﻭﺑﺎﻥ ﺃﺛﺮﻩ ،ﻭﺇﻥ ﺍﻟﻨﻔﺲ ﻟﺘـﻬﺮﺏ ﺇﱃ ﺍﻟﻨﺴـﺦ ﻭﺍﳌﻄﺎﻟﻌـﺔ
ﻭﺍﻟﺘﺼﻨﻴﻒ ﻋﻦ ﺍﻹﻋﺎﺩﺓ ﻭﺍﻟﺘﻜﺮﺍﺭ؛ ﻷﻥ ﺫﻟﻚ ﺃﺷﻬﻰ ﻭﺃﺧﻒ ﻋﻠﻴﻬﺎ.
ﻓﻠﻴﺤﺬﺭ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﺇﳘﺎﻝ ﺍﻟﻨﺎﻗﺔ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳛﻤﻞ ﻋﻠﻴﻬـﺎ ﻣـﺎ ﻻ
ﺗﻄﻴﻖ.
ﻭﻣﻊ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻳﺘﺄﺗﻰ ﻛﻞ ﻣﺮﺍﺩ.
ﻭﻣﻦ ﺍﳓﺮﻑ ﻋﻦ ﺍﳉﺎﺩﺓ ﻃﺎﻟﺖ ﻃﺮﻳﻘﻪ.
ﻭﻣﻦ ﻃﻮﻯ ﻣﻨﺎﺯﻝ ﰲ ﻣﻨـﺰﻝ ﺃﻭﺷﻚ ﺃﻥ ﻳﻔﻮﺗﻪ ﻣـﺎ ﺟـﺪ ﻷﺟﻠـﻪ،
ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﺤﺮﻳﺾ ﺃﺣﻮﺝ؛ ﻷﻥ ﺍﻟﻔﺘﻮﺭ ﺃﻟﺼﻖ ﺑﻪ ﻣﻦ ﺍﳉﺪ.
ﻭﺑﻌﺪ ،ﻓﺎﻟﻼﺯﻡ ﰲ ﺍﻟﻌﻠﻢ ﻃﻠﺐ ﺍﳌﻬﻢ ،ﻓﺮﺏ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ﺣﻔـﻆ
ﻣﺜﻼﹰ ﳊﺪﻳﺚ :ﻣﻦ ﺃﺗﻰ ﺍﳉﻤﻌﺔ ﻓﻠﻴﻐﺘﺴﻞ :ﻋﺸﺮﻳﻦ ﻃﺮﻳﻘﺎﹰ ،ﻭﺍﳊـﺪﻳﺚ ﻗـﺪ
٩٥
ﺛﺒﺖ ﻣﻦ ﻃﺮﻳﻖ ﻭﺍﺣﺪ ،ﻓﺸﻐﻠﻪ ﺫﻟﻚ ﻋﻦ ﻣﻌﺮﻓﺔ ﺁﺩﺍﺏ ﺍﻟﻐﺴﻞ.
ﻭﺍﻟﻌﻤﺮ ﺃﻗﺼﺮ ﻭﺃﻧﻔﺲ ﻣﻦ ﺃﻥ ﻳﻔﺮﻁ ﻣﻨﻪ ﰲ ﻧﻔﺲ.
) (١
ﻭﻛﻔﻰ ﺑﺎﻟﻌﻘﻞ ﻣﺮﺷﺪﺍﹰ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ .
F219
ﺃﺧﻲ ﺍﳌﺴﻠﻢ:
ﻫﺬﺍ ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺼﺮﻱ ﻛﺎﻥ ﻳﻘﻮﻝ :ﱄ ﺃﺭﺑﻊ
ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ ﻣﺎ ﺟﻒ ﱄ ﻗﻠﻢ .ﻭﻛﺎﻥ ﺭﲟﺎ ﺑﺎﻉ ﺑﻌﺾ ﺛﻴﺎﺏ ﻓﺎﺷﺘﺮﻯ ﺑﺜﻤﻨﻬﺎ
ﻛﺘﺎﺑﺎﹰ.
ﻭﻋﻨﺪﻣﺎ ﻭﺻﻞ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻘﺼﺮﻱ ﺇﱃ ﻣﺪﻳﻨﺔ ﺳﻮﺳﺔ ﻟﺰﻳﺎﺭﺓ ﺻﺪﻳﻖ
ﻟﻪ ،ﻓﻮﺟﺪ ﺻﺪﻳﻘﻪ ﻫﺬﺍ ﻗﺪ ﺃﻟﻒ ﻛﺘﺎﺑﺎﹰ ،ﻭﱂ ﻳﻜﻦ ﻣﻊ ﺃﰊ ﺟﻌﻔﺮ ﻣﺎﻝ ﻳﺸﺘﺮﻱ
ﺑﻪ ﻭﺭﻗﺎﹰ ﻟﻴﻨﻘﻞ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻓﺒﺎﻉ ﺃﺑﻮ ﺑﻜﺮ ﻗﻤﻴﺼﻪ ﺍﻟﺬﻱ ﻛـﺎﻥ ﻋﻠﻴـﻪ
ﻭﺍﺷﺘﺮﻯ ﺑﺜﻤﻨﻪ ﻭﺭﻗﺎﹰ ﻛﺘﺐ ﻓﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺭﺟﻊ ﺑﻪ ﻣﻌﻪ ﺇﱃ ﺍﻟﻘﲑﻭﺍﻥ.
ﻭﺭﺣﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺇﱃ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺭﲪﻪ ﺍﷲ ﺑﺎﳌﺪﻳﻨـﺔ،
ﻟﻴﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻳﺪﻳﻪ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻓﻜﻨﺖ ﺁﰐ ﻣﺎﻟﻜﺎﹰ ﻏﻠﺴﺎﹰ )ﺁﺧـﺮ
ﺍﻟﻠﻴﻞ( ﻓﺄﺳﺄﻟﻪ ﻣﺴﺄﻟﺔ ﺃﻭ ﺛﻼﺛﺎﹰ ﺃﻭ ﺃﺭﺑﻌﺎﹰ ،ﻭﻛﻨﺖ ﺃﺟﺪ ﻣﻨﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗـﺖ
ﺍﻧﺸﺮﺍﺡ ﺻﺪﺭ ،ﻓﻜﻨﺖ ﺁﺗﻴﻪ ﰲ ﻛﻞ ﺳﺤﺮ ،ﻓﺘﻮﺳﺪﺕ ﻣﺮﺓ ﻋﺘﺒﺔ ﺑﺎﺑﻪ ﺃﻧﺘﻈـﺮ
ﺧﺮﻭﺟﻪ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﻷﺳﺄﻟﻪ ﻋﻦ ﻣﺴﺎﺋﻞ ،ﻓﻐﻠﺒﺘﲏ ﻋﻴﻨﺎﻱ ﻓﻨﻤﺖ ،ﻭﺧﺮﺝ
ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﱂ ﺃﺷﻌﺮ ﺑﻪ ،ﻓﺠﺎﺀﺕ ﺟﺎﺭﻳﺔ ﻣﺎﻟﻚ ﺍﻟﺴـﻮﺩﺍﺀ،
ﻓﺮﻛﻀﺘﲏ ﺑﺮﺟﻠﻬﺎ ﻭﻗﺎﻟﺖ :ﺇﻥ ﻣﻮﻻﻙ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺪ ﻗﺪ ﺧﺮﺝ ﻟﻠﻤﺴﺠﺪ ،ﻟﻴﺲ
ﻳﻐﻔﻞ ﻛﻤﺎ ﺃﻧﺖ ﺗﻐﻔﻞ ،ﻟﻪ ﺍﻟﻴﻮﻡ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ﻣﺎ ﺻـﻠﻰ ﺍﻟﻔﺠـﺮ ﺇﻻ
) (٢
ﺑﻮﺿﻮﺀ ﺍﻟﻌﺸﺎﺀ .
F20
) (١ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﺹ.٢٧٩
) (٢ﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ .٢٥٠/٣
٩٦
ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ :ﺗﺄﻣﻠﺖ ﻋﺠﺒﺎﹰ ،ﻭﻫﻮ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻧﻔﻴﺲ ﺧﻄﲑ،
ﻳﻄﻮﻝ ﻃﺮﻳﻘﻪ ﻭﻳﻜﺜﺮ ﺍﻟﺘﻌﺐ ﰲ ﲢﺼﻴﻠﻪ ،ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﳌﺎ ﻛﺎﻥ ﺃﺷﺮﻑ ﺍﻷﺷﻴﺎﺀ
ﱂ ﳛﺼﻞ ﺇﻻ ﺑﺎﻟﺘﻌﺐ ﻭﺍﻟﺴﻬﺮ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻭﻫﺠﺮ ﺍﻟﻠﺬﺍﺕ ﻭﺍﻟﺮﺍﺣﺔ ،ﺣﱴ ﻗﺎﻝ
ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ :ﺑﻘﻴﺖ ﺳﻨﲔ ﺃﺷﺘﻬﻲ ﺃﻛﻞ ﺍﳍﺮﻳﺴﺔ ﻭﻻ ﺃﻗـﺪﺭ؛ ﻷﻥ ﻭﻗـﺖ
ﺑﻴﻌﻬﺎ ﻫﻮ ﻭﻗﺖ ﲰﺎﻉ ﺍﻟﺪﺭﺱ.
ﻭﻗﺪ ﺃﺣﺴﻦ ﻣﻦ ﻗﺎﻝ:
ﺍﳉﻮﺩ ﻳﻔﻘﺮ ﻭﺍﻹﻗﺪﺍﻡ ﻗﺘﺎﻝ ﻟﻮﻻ ﺍﳌﺸﻘﺔ ﺳﺎﺩ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ
ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺜﻘﻔﻲ :ﲰﻌﺖ ﺟﺪﻱ ﻳﻘﻮﻝ:
ﺟﺎﻟﺴﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﻭﺫﻱ ﺃﺭﺑﻊ ﺳﻨﲔ؛ ﻓﻠﻢ ﺃﲰﻌﻪ ﻃﻮﻝ ﺗﻠﻚ ﺍﳌﺪﺓ
) (١
ﻳﺘﻜﻠﻢ ﰲ ﻏﲑ ﺍﻟﻌﻠﻢ .
F21
ﻗﺎﻝ ﺃﺑﻮ ﺃﲪﺪ ﻧﺼﺮ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ :ﻻ ﻳﻨﺎﻝ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺇﻻ ﻣﻦ
ﻋﻄﻞ ﺩﻛﺎﻧﻪ ،ﻭﺧﺮﺏ ﺑﺴﺘﺎﻧﻪ ،ﻭﻫﺠﺮ ﺇﺧﻮﺍﻧﻪ ،ﻭﻣﺎﺕ ﺃﻗﺮﺏ ﺃﻫﻠـﻪ ﻓﻠـﻢ
) (٢
ﻳﺸﻬﺪ ﺟﻨﺎﺯﺗﻪ .
F2
ﻗﺎﻝ ﺍﺑﻦ ﲨﺎﻋﺔ ﻣﻌﻠﻘﺎﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ :ﻭﻫﺬﺍ ﻛﻠﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴـﻪ
ﻣﺒﺎﻟﻐﺔ ،ﻓﺎﳌﻘﺼﻮﺩ ﺑﻪ ﺃﻧﻪ ﻻﺑﺪ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﲨـﻊ ﺍﻟﻘﻠـﺐ ﻭﺍﺟﺘﻤـﺎﻉ
) (٣
ﺍﻟﻔﻜﺮ .
F23
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ :ﻗﺎﻟﺖ ﺍﺑﻨﺔ ﺃﺧﱵ ﻷﻫﻠﻨﺎ :ﺧـﺎﱄ ﺧـﲑ ﺭﺟـﻞﹴ
ﻷﻫﻠﻪ ،ﻻ ﻳﺘﺨﺬ ﺿـﺮﺓﹰ ﻭﻻ ﻳﺸﺘـﺮﻱ ﺟﺎﺭﻳﺔ .ﻓﻘﺎﻟﺖ ﺍﳌﺮﺃﺓ :ﳍﺬﻩ ﺍﻟﻜﺘﺐ
) (١ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺹ.٨٢
) (٢ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ .١٧٤/٢
) (٣ﺗﺬﻛﺮﺓ ﺍﻟﺴﺎﻣﻊ ﻭﺍﳌﺘﻜﻠﻢ ﺹ.٧١
٩٧
) (١
ﺃﺷﺪ ﻋﻠﻲ ﻣﻦ ﺛﻼﺙ ﺿﺮﺍﺋﺮ ﻭﺃﺻﻌﺐ! .
F24
ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ :ﻛﻨﺎ ﻧﺄﺧﺬ ﺍﻠﺲ ﰲ ﳎﻠﺲ ﻋﻠـﻲ ﺑـﻦ
ﺍﳌﺪﻳﲏ ،ﻭﻗﺖ ﺍﻟﻌﺼﺮ ﺍﻟﻴﻮﻡ ﻠﺲ ﻏﺪ ،ﻓﻨﻘﻌﺪ ﰲ ﺃﻣﺎﻛﻨﻨﺎ ﻃﻮﺍﻝ ﺍﻟﻠﻴﻞ ،ﳐﺎﻓﺔ
ﺃﻻ ﻧﻠﺤﻖ ﻣﻦ ﺍﻟﻐﺪ ﻣﻮﺿﻌﺎﹰ ﻧﺴﻤﻊ ﻓﻴﻪ ﺍﳊﺪﻳﺚ ،ﻓﺮﺃﻳﺖ ﺷﻴﺨﺎﹰ ﰲ ﺍﻠـﺲ
ﻳﺒﻮﻝ ﰲ ﻃﻴﻠﺴﺎﻧﻪ ،ﻭﻳﺪﺭﺝ ﺍﻟﻄﻴﻠﺴﺎﻥ ،ﻭﺫﻟﻚ ﳐﺎﻓﺔ ﺃﻥ ﻳﺆﺧﺬ ﻣﻜﺎﻧﻪ ﺇﻥ ﻗﺎﻡ
) (٢
ﻟﻴﺒﻮﻝ .
F25
ﻭﻗﺪ ﺃﻗﺎﻡ ﺃﺑﻮ ﻃﺎﻫﺮ ﰲ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻣﻦ ﻋﺎﻡ ٥١١ﻫــ ﺇﱃ ﻋـﺎﻡ
٥٧٦ﻫـ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ :ﱄ ﺳﺘﻮﻥ ﺳﻨﺔ ﻣﺎ ﺭﺃﻳـﺖ
ﻣﻨﺎﺭﺓ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ )ﻭﻛﺎﻧﺖ ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ( ﺇﻻ ﻣﻦ ﺍﻟﻄﺎﻗﺔ.
ﻭﺟﺎﺀ ﺷﻌﺒﻪ ﺑﻦ ﺍﳊﺠﺎﺝ ﺇﱃ ﺧﺎﻟﺪ ﺍﳊﺬﺍﺀ ،ﻓﻘﺎﻝ ﺷـﻌﺒﺔ ﳋﺎﻟـﺪ:
ﺣﺪﻳﺚ ﺑﻠﻐﲏ ﻋﻨﻚ ﻓﺤﺪﺛﻨﻴﻪ ،ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﺁﻧﺬﺍﻙ ﻣﺮﻳﻀﺎﹰ ،ﻓﻘﺎﻝ ﻟﺸﻌﺒﺔ :ﺃﻧﺎ
ﺍﻵﻥ ﻣﺮﻳﺾ ﻭﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺣﺪﺛﻚ ﺑﻪ ،ﻓﻘﺎﻝ ﺷﻌﺒﺔ :ﺇﳕﺎ ﻫـﻮ ﺣـﺪﻳﺚ
ﻭﺍﺣﺪ ﻓﺤﺪﺛﲏ ﺑﻪ ،ﻓﺤﺪﺛﻪ ﺑﻪ ﺧﺎﻟﺪ ﺍﳊﺬﺍﺀ .ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﻟـﻪ
ﺷﻌﺒﺔ :ﻣﺖ ﺍﻵﻥ ﺇﻥ ﺷﺌﺖ.
ﻭﺣﺎﳍﻢ ﻟﻔﻘﺪ ﺑﻌﺾ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺎﻝ ﻣﻦ ﻓﻘﺪ ﺣﺒﻴﺒﺎﹰ ﺃﻭ ﻋﺰﻳﺰﺍﹰ.
ﻓﻬﺬﺍ ﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ ﻳﻘﻮﻝ :ﺇﱐ ﻷﺫﻛﺮ ﺍﳊﺪﻳﺚ ﻳﻔﻮﺗﲏ ﱂ ﺃﲰﻌﻪ
ﻓﺄﻣﺮﺽ.
ﻭﻗﺪ ﺫﻛﺮ ﻟﺸﻌﺒﺔ ﺣﺪﻳﺚﹲ ﱂ ﻳﺴﻤﻌﻪ ﻓﺠﻌﻞ ﻳﻘﻮﻝ :ﻭﺍﺣﺰﻧﺎﻩ ﻭﺍﺣﺰﻧﺎﻩ.
ﻭﺭﺣﻞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪـﺪ ﺍﻟﺒـﻐﻴﺎﱐ ﻣـﻊ ﺃﺑﻴﻪ ﺇﱃ ﺍﶈـﺪﺙ
) (١ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .٤٧١/٨
) (٢ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ.
٩٨
ﺍﳌﺸﻬﻮﺭ ﺍﺑﻦ ﺧﻠﻒ ﺍﻟﺸﲑﺍﺯﻱ ﺑﺸﲑﺍﺯ ،ﻓﻠﻤﺎ ﺩﺧﻠﻬﺎ ﺃﲪﺪ ﺫﻫﺐ ﻳﻌﺪﻭ
ﺇﱃ ﺑﻴﺖ ﺍﺑﻦ ﺧﻠﻒ ﻟﻴﺴﻤﻊ ﻣﻨﻪ ﺍﳊﺪﻳﺚ ،ﻓﻠﻘﻴﻪ ﺃﺣﺪ ﺃﺻﺪﻗﺎﺋﻪ ﻓﻘـﺎﻝ ﻟـﻪ:
ﺗﻌﺎﻝ ﺃﻭﻻﹰ ﻟﻨﺘﻐﺪﻯ ﻋﻨﺪﻱ ،ﻓﻠﻤﺎ ﻓﺮﻏﺎ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻗﺎﻝ ﻟﻪ ﺻﺪﻳﻘﻪ :ﻟﻘﺪ ﻣﺎﺕ
ﺍﺑﻦ ﺧﻠﻒ ﻗﺒﻞ ﻓﺘﺮﺓ ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﺩﻓﻨﺘﻪ .ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻓﻠﻤﺎ ﲰﻌﺖ ﲟﻮﺗـﻪ
ﻛﺎﺩﺕ ﻣﺮﺍﺭﰐ ﺃﻥ ﺗﻨﺸﻖ.
ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﳘﻬﻢ ﺍﻷﻭﻝ ﻭﺷﻐﻠﻬﻢ ﺍﻟﺸﺎﻏﻞ ،ﻗﺪﻣﻮﻩ ﻋﻠـﻰ ﺃﻣـﻮﺭ
ﺍﻟﺪﻧﻴﺎ ﻭﳏﺒﻮﺑﺎﺎ ،ﳚﺎﻟﺪﻭﻥ ﻟﺬﻟﻚ ﺍﻷﻳﺎﻡ ،ﻭﻳﺼﱪﻭﻥ ﻋﻠﻰ ﺣﺮﻫﺎ ﻭﻗﺮﻫﺎ.
ﻗﺎﻝ ﻋﺒﻴﺪ ﺑﻦ ﻳﻌﻴﺶ :ﺃﻗﻤﺖ ﺛﻼﺛﲔ ﺳﻨﺔ ﻣﺎ ﺃﻛﻠﺖ ﺑﻴﺪﻱ ﰲ ﺍﻟﻠﻴـﻞ؛
ﻷﱐ ﻛﻨﺖ ﻣﺸﻐﻮﻻﹰ ﺑﻜﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ،ﻓﻜﺎﻧـﺖ ﺃﺧـﱵ ﺗﻠﻘﻤـﲏ ﺍﻟﻄﻌـﺎﻡ
) (١
ﺑﻴﺪﻫﺎ .
F26
ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﺍﻟﺒﻨﺎﺀ :ﻛﺎﻥ ﺍﳊﻤﻴﺪﻱ ،ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﺍﻟﻌﻠﻢ ،ﻳﻨﺴـﺦ
ﻭﻳﻜﺘﺐ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻠﻴﻞ ﰲ ﺷﺪﺓ ﺍﳊﺮ ،ﻓﻜﺎﻥ ﳚﻠﺲ ﰲ ﻃﺴﺖ ﻓﻴﻪ ﻣﺎﺀ ﻓﻴﺘـﱪﺩ
) (٢
ﺑﻪ ﰒ ﻳﺸﺮﻉ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻨﺴﺦ .
F27
ﻭﻳﺒﺲ ﺍﳋﺮﻳﻒ ﻭﺑﺮﺩ ﺍﻟﺸﺘﺎﺀ ﺇﺫﺍ ﻛﻨﺖ ﺗﺆﺫﻯ ﲝﺮ ﺍﳌﺼﻴﻒ
) (٣
F28ﻓﺄﺧﺬﻙ ﻟﻠﻌﻠﻢ ﻗﻞ ﱄ ﻣﱴ ﻭﻳﻠﻬﻴﻚ ﺣﺴﻦ ﺯﻣﺎﻥ ﺍﻟﺮﺑﻴﻊ
ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠﻤﺔ ﻗـﺎﻝ :ﻋﻘﺪ ﻟﻺﻣﺎﻡ ﻣـﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺻﺎﺣﺐ
) (١ﺗﻘﻴﻴﺪ ﺍﻟﻌﻠﻢ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ.
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ١٢١٩/٤ﺑﺘﺼﺮﻑ.
) (٣ﺍﻟﺴﲑ .١٠٦/١٧
٩٩
ﺍﻟﺼﺤﻴﺢ ﳎﻠﺲ ﳌﺬﺍﻛﺮﺓ ﺍﳊﺪﻳﺚ ،ﻓﺬﻛﺮ ﻟـﻪ ﺣـﺪﻳﺚ ﱂ ﻳﻌﺮﻓـﻪ،
ﻓﺎﻧﺼﺮﻑ ﺇﱃ ﻣﱰﻟﻪ ﻭﺩﺧﻞ ﻏﺮﻓﺘﻪ ﻭﺃﻭﻗﺪ ﺍﻟﺴﺮﺍﺝ ﻭﻗﺎﻝ ﻷﻫﻠﻪ :ﻻ ﻳـﺪﺧﻠﻦ
ﺃﺣﺪ ﻣﻨﻜﻢ ﻋﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﻐﺮﻓﺔ ،ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﻗﺪ ﺃﻫﺪﻳﺖ ﻟﻨﺎ ﺳﻠﺔ ـﺎ ﲤـﺮ،
ﻓﻘﺎﻝ :ﻗﺪﻣﻮﻫﺎ ﺇﱄ ،ﻓﻘﺮﺑﻮﻫﺎ ﺇﻟﻴﻪ ﻭﺍﻧﺼﺮﻓﻮﺍ ،ﻓﺠﻌـﻞ ﻳﺒﺤـﺚ ﻋـﻦ ﺫﺍﻙ
ﺍﳊﺪﻳﺚ ،ﻭﻳﺄﺧﺬ ﲤﺮﺓ ﲤﺮﺓ ﳝﻀﻐﻬﺎ ،ﻓﺄﺻﺒﺢ ﻭﻗﺪ ﻓـﲎ ﺍﻟﺘﻤـﺮ ،ﻭﻭﺟـﺪ
) (١
ﺍﳊﺪﻳﺚ ،ﻓﻜﺎﻥ ﻣﺮﺿﻪ ﻣﻦ ﺗﻠﻚ ﺍﻷﻛﻠﺔ ﰒ ﻣﺎﺕ ﺑﺴﺒﺒﻬﺎ .
F29
ﻭﻗﺪ ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺰﺭﻗﺎﱐ ﺃﻥ ﳛﲕ ﺑﻦ ﳛﲕ ﺍﻟﻠﻴﺜﻲ ﻛﺎﻥ ﺗﻠﻤﻴﺬﺍﹰ ﻋﻨـﺪ
ﺇﻣﺎﻡ ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﰲ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﺠﺎﺀ ﻓﻴﻞ ﻋﻈﻴﻢ
ﲜﺎﻧﺐ ﺍﳌﺴﺠﺪ ،ﻓﺨﺮﺝ ﺍﻟﻄﻼﺏ ﻟﺮﺅﻳﺘﻪ ﻭﱂ ﻳﺒﻖ ﺇﻻ ﳛﲕ ﺑﻦ ﳛﲕ ﺍﻟﻠﻴﺜـﻲ،
ﻓﻘﺎﻝ ﻟﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ :ﱂ ﱂ ﲣﺮﺝ ﻟﺘﺮﻯ ﺍﻟﻔﻴﻞ ﻭﻫﻮ ﻻ ﻳﻜﻮﻥ ﺑﺒﻼﺩﻙ؟ ﻓﻘﺎﻝ
ﳛﲕ :ﺟﺌﺖ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﻷﺭﺍﻙ ﻻ ﻷﺭﻯ ﺍﻟﻔﻴﻞ ،ﺇﳕﺎ ﺭﺣﻠﺖ ﻷﺗﻌﻠﻢ ﻣـﻦ
ﻋﻠﻤﻚ ﻭﻫﺪﻳﻚ ،ﻓﺄﻋﺠﺐ ﺑﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﻗﺎﻝ ﻟﻪ :ﺃﻧﺖ ﻋﺎﻗﻞ ﺍﻷﻧﺪﻟﺲ.
ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻴﻮﻡ ﻳﺸﺪﻭﻥ ﺍﻟﺮﺣﺎﻝ ﻭﻳﻔﺎﺭﻗﻮﻥ ﺍﻷﻭﻃﺎﻥ ﻟﺮﺅﻳـﺔ
ﺍﻟﻔﻴﻞ ﻭﺍﻟﻨﻌﺎﻡ!!
ﻭﻫﺬﺍ ﺍﺑﻦ ﺍﳌﻜﻮﻱ ﺍﻟﻘﺮﻃﱯ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﻭﻛﺎﻥ ﻗﺪ ﺣﺒﺐ ﺇﻟﻴﻪ
ﺍﻟﺪﺭﺱ ﻣﺪﺓ ﻋﻤﺮﻩ ،ﻻ ﻳﻔﺘﺮ ﻋﻨﻪ ﻟﻴﻠﻪ ﻭﺎﺭﻩ ،ﻭﺟﻌﻠﺖ ﻓﻴﻪ ﻟﺬﺗﻪ ،ﺣﱴ ﺃﻧﻪ ﰲ
ﺃﺣﺪ ﺍﻷﻋﻴﺎﺩ ﺟـﺎﺀﻩ ﺻـﺪﻳﻖ ﻟـﻪ ﻟﻴﻬﻨﺌـﻪ ،ﻓﻮﺟـﺪ ﺑﺎﺑـﻪ ﻣﻔﺘﻮﺣـﺎﹰ
ﻓﺪﺧﻞ ﺍﻟﺪﺍﺭ ﻭﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺧﺎﺩﻣﻪ ﻟﻴﺨﺮﺝ ﺇﻟﻴﻪ ،ﻓﺄﺑﻄﺄ ﻋﻠﻴﻪ ﺍﺑـﻦ ﺍﳌﻜـﻮﻱ
ﻭﱂ ﳜـﺮﺝ ﺇﻟـﻴﻪ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻪ ﺧﺎﺩﻣﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﺧﺮﺝ ﺇﻟﻴﻪ
) (١ﺗﺎﺭﻳﺦ ﻧﻴﺴﺎﺑﻮﺭ.
١٠٠
ﺍﺑﻦ ﺍﳌﻜﻮﻱ ﻭﻣﻌﻪ ﻛﺘﺎﺏ ﻳﻘﺮﺃ ﻓﻴﻪ ،ﻭﱂ ﻳﺸﻌﺮ ﺑﺼﺪﻳﻘﻪ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﺣـﱴ
ﺍﺻﻄﺪﻡ ﺑﻪ ،ﻻﻧﺸﻐﺎﻟﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﻓﺎﻧﺘﺒﻪ ﺍﺑﻦ ﺍﳌﻜﻮﻱ ﺣﻴﻨﺌﺬ ﻭﺳﻠﻢ
ﻋﻠﻰ ﺻﺪﻳﻘﻪ ،ﻭﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﻋﻤﺎ ﺣﺼﻞ ﺑﺄﻧﻪ ﻛﺎﻥ ﻣﺸﻐﻮﻻﹰ ﺑﺒﺤﺚ ﻣﺴـﺄﻟﺔ
ﻣﻬﻤﺔ ،ﻓﻠﻢ ﻳﺘﺮﻛﻬﺎ ﺣﱴ ﻓﺘﺤﻬﺎ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺻﺪﻳﻘﻪ :ﺃﺗﻘﺮﺃ ﰲ ﻳـﻮﻡ
ﻋﻴﺪ ﻭﻳﻮﻡ ﺭﺍﺣﺔ؟! ﻓﻘﺎﻝ :ﻭﺍﷲ ﻣﺎ ﱄ ﺭﺍﺣﺔ ﻭﻻ ﻟﺬﺓ ﺇﻻ ﰲ ﻃﻠـﺐ ﺍﻟﻌﻠـﻢ
ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻜﺘﺐ.
ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻳﻜﺜﺮ ﻣﻦ ﺍﳉﻠـﻮﺱ ﰲ ﺑﻴﺘـﻪ ،ﻓﻘﻴـﻞ ﻟـﻪ :ﺃﻻ
) (١
ﺗﺴﺘﻮﺣﺶ؟ ﻓﻘﺎﻝ :ﻛﻴﻒ ﺃﺳﺘﻮﺣﺶ ﻭﺃﻧﺎ ﻣﻊ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ .
F230
ﻗﺎﻝ ﺷﻘﻴﻖ ﺍﻟﺒﻠﺨﻲ :ﻗﻴﻞ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ :ﺇﺫﺍ ﺃﻧﺖ ﺻﻠﻴﺖ ﱂ ﻻ ﲡﻠﺲ
ﻣﻌﻨﺎ؟ ﻗﺎﻝ :ﺃﺟﻠﺲ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﺃﻧﻈﺮ ﰲ ﻛﺘﺒﻬﻢ ﻭﺁﺛﺎﺭﻫﻢ ،ﻓﻤـﺎ
) (٢
ﺃﺻﻨﻊ ﻣﻌﻜﻢ؟ ﺃﻧﺘﻢ ﺗﻐﺘﺎﺑﻮﻥ ﺍﻟﻨﺎﺱ .
F231
ﻭﻫﺬﺍ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻪ ﻭﻳﺪﻓﻊ ﺍﻟﺘﻬﻤﺔ ﺑﻌﻴـﺪﺍﹰ ﻋـﻦ
ﺃﺭﺿﻪ:
ﻳﻘﻮﻟﻮﻥ ﱄ ﻓﻴﻚ ﺍﻧﻘـﺒﺎﺽ ﻭﺇﳕـﺎ ﺭﺃﻭﺍ ﺭﺟﻼﹰ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﺬﻝ ﺃﺣﺠﻤﺎ
ﺃﺭﻯ ﺍﻟﻨﺎﺱ ﻣﻦ ﺩﺍﻧﺎﻫﻢ ﻫﺎﻥ ﻋﻨﺪﻫﻢ ﻭﻣﻦ ﺃﻛـﺮﻣﺘﻪ ﻋـﺰﺓ ﺍﻟﻨﻔﺲ ﺃﻛﺮﻣﺎ
ﻭﱂ ﺃﻗﺾ ﺣﻖ ﺍﻟﻌﻠﻢ ﺇﻥ ﻛﻨﺖ ﻛﻠﻤﺎ ﺑﺪﺍ ﻣﻄـﻤـﻊ ﺻﲑﺗـﻪ ﱄ ﺳـﻠﻤﺎ
ﻭﺃﻛﺮﻡ ﻧﻔﺴﻲ ﺃﻥ ﺃﺿﺎﺣﻚ ﻋﺎﺑﺴﺎﹰ ﻭﺃﻥ ﺃﺗـﻠـﻘﻰ ﺑﺎﳌـﺪﻳﺢ ﻣـﺬﳑـﺎ
ﻭﱂ ﺃﺑﺘﺬﻝ ﰲ ﺧﺪﻣﺔ ﺍﻟﻌﻠﻢ ﻣﻬﺠﱵ ﻷﺧﺪﻡ ﻣﻦ ﻻﻗﻴﺖ ﻟـﻜـﻦ ﻷﺧﺪﻣﺎ
) (١ﺍﻟﺴﲑ .٣٨٢/٨
) (٢ﺍﻟﺴﲑ .٣٩٨/٨
١٠١
ﺇﺫﺍﹰ ﻓﺎﺗﺒﻊ ﺍﳉﻬﻞ ﻛـﺎﻥ ﺃﺣـﺰﻣـﺎ ﺃﺃﺷﻘﻰ ﺑﻪ ﻏـﺮﺳﺎﹰ ﻭﺃﺟﻨـﻴﻪ ﺫﻟ ﹰﺔ
ﻛﺒﺎ ﺣﲔ ﱂ ﳓﺮﺱ ﲪـﺎﻩ ﻭﺃﻇﻠـﻤﺎ ﻓﺈﻥ ﻗﻠﺖ ﺯﻧـﺪ ﺍﻟﻌﻠﻢ ﻛﺎﺏ ﻓﺈﳕﺎ
ﻗﺎﻝ ﻣﻜﺤﻮﻝ :ﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﺸﻲﺀ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻔﻘﻪ.
ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﻳﻮﺯﻥ ﻣﺪﺍﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺪﻡ ﺍﻟﺸﻬﺪﺍﺀ ،ﻓﲑﺟـﺢ
) (١
ﻣﺪﺍﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺩﻣﺎﺀ ﺍﻟﺸﻬﺪﺍﺀ .
F23
ﻭﻋﻦ ﻣﺴﻌﺮ ﺑﻦ ﻛﺪﺍﻡ ﻗﺎﻝ :ﺃﺗﻴﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﰲ ﻣﺴﺠﺪﻩ ﻓﺮﺃﻳﺘﻪ ﻳﺼـﻠﻲ
ﺍﻟﻐﺪﺍﺓ ،ﰒ ﳚﻠﺲ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﻈﻬﺮ ،ﰒ ﻳﺼﻠﻲ ﻭﳚﻠﺲ ﻟﻠﻨﺎﺱ ﻃـﻮﻝ
ﺎﺭﻩ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ،ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ :ﻣﱴ ﻳﺘﻔﺮﻍ ﻫﺬﺍ ﻟﻠﻌﺒﺎﺩﺓ ،ﻷﺗﻌﺎﻫﺪﻧﻪ ﺍﻟﻠﻴﻠﺔ،
ﻓﺘﻌﺎﻫﺪﺗﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻠﻴﻞ ﺍﻧﺘﺼﺐ ﰲ ﺍﳌﺴﺠﺪ ﻗﺎﺋﻤﺎﹰ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﻓﺼﻠﻰ ﺍﻟﻔﺠﺮ
ﰒ ﺟﻠﺲ ﻟﻠﻨﺎﺱ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ،ﰒ ﻓﻌﻞ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻵﺗﻴﺔ ﻛﻔﻌﻠﺔ ﰲ ﺍﳌﺎﺿﻴﺔ،
ﰒ ﺗﻌﺎﻫﺪﺗﻪ ﻓﻔﻌﻞ ﺫﻟﻚ ﺃﻳﺎﻣﺎﹰ ﻛﺜﲑﺓ ،ﻓﻘﻠﺖ :ﻷﻟﺰﻣﻨﻪ ﺣﱴ ﺃﻣﻮﺕ .ﻓﻴﻘـﺎﻝ :ﺇﻥ
) (٢
ﻣﺴﻌﺮﺍ ﻣﺎﺕ ﰲ ﻣﺴﺠﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻫﻮ ﺳﺎﺟﺪ .
F23
ﻭﻷﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺩﺓ ﻭﺗﻌﻠﻴﻤﻪ ﻗﺮﺑﺔ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻼﺑﺪ ﻟﻪ ﻣﻦ
ﺁﺩﺍﺏ ﻭﺃﺧﻼﻕ.
) (١ﺍﻹﺣﻴﺎﺀ .١٨/١
) (٢ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .٣٥٦/١٣
١٠٢
) (١
ﻟﻴﺲ ﺍﻟﻌﻠﻢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻟﻜﻦ ﺍﻟﻌﻠﻢ ﺍﳋﺸﻴﺔ .
F234
ﻭﺗﺄﻣﻞ ﺫﻟﻚ ﰲ ﻋﻠﻤﺎﺀ ﺑﻌﺾ ﺍﻷﻣﺼﺎﺭ ﲡﺪ ﺃﻥ ﻟﺪﻳﻬﻢ ﻋﻠﻤﺎﹰ ﺷﺮﻋﻴﺎﹰ ﻭﺍﻓﺮﺍﹰ
ﻭﻟﻜﻦ ﻻ ﺗﺮﻯ ﺃﺛﺮ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﰲ ﻣﻈﻬﺮﻫﻢ ﻭﳐﱪﻫﻢ .ﻓﺬﺍﻙ ﻣﺴﺒﻞ ﺛﻴﺎﺑﻪ ،ﻭﺁﺧﺮ
ﳚﺎﻫﺮ ﺑﺸﺮﺏ ﺍﻟﺪﺧﺎﻥ ،ﻭﺛﺎﻟﺚ ﺧﺎﻟﻒ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﻭﺣﻠﻖ ﳊﻴﺘﻪ!!
) (٢
ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ :ﻃﻠﺒﻨﺎ ﺍﻟﻌﻠﻢ ﻟﻠﺪﻧﻴﺎ ﻓﺪﻟﻨﺎ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ .
F235
ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﻣﺒﻴﻨﺎﹰ ﺃﺛﺮ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﻦ ﲪﻠﻪ :ﻗﺪ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻄﻠﺐ
ﺍﻟﻌﻠﻢ ،ﻓﻼ ﻳﻠﺒﺚ ﺃﻥ ﻳﺮﻯ ﺫﻟﻚ ﰲ ﲣﺸﻌﻪ ﻭﻫﺪﻳﻪ ،ﻭﰲ ﻟﺴـﺎﻧﻪ ﻭﺑﺼـﺮﻩ
) (٣
ﻭﺑﺮﻩ .
F236
ﻋﻦ ﺃﰊ ﻋﺼﻤﺔ ﺑﻦ ﻋﺼﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﻗﺎﻝ :ﺑﺖ ﻟﻴﻠﺔ ﻋﻨﺪ ﺃﲪـﺪ ﺑـﻦ
ﺣﻨﺒﻞ ،ﻓﺠﺎﺀ ﺑﺎﳌﺎﺀ ﻓﻮﺿﻌﻪ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻧﻈﺮ ﰲ ﺍﳌﺎﺀ ﻓﺈﺫﺍ ﻫﻮ ﻛﻤـﺎ ﻛـﺎﻥ
) (٤
ﻓﻘﺎﻝ :ﺳﺒﺤﺎﻥ ﺍﷲ ،ﺭﺟﻞ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻭﺭﺩ ﺑﺎﻟﻠﻴﻞ .
F237
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ :ﲰﻌﺖ ﺳﻔﻴﺎﻥ ﻳﻘﻮﻝ :ﻣﺎ ﺑﻠﻐﲏ ﻋـﻦ
) (٥
ﺭﺳﻮﻝ ﺍﷲ ﺣﺪﻳﺚ ﻗﻂ ﺇﻻ ﻋﻤﻠﺖ ﺑﻪ ﻭﻟﻮ ﻣﺮﺓ .
F238
ﳌﺎ ﺟﻠﺲ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺑﲔ ﻳﺪﻱ ﻣﺎﻟﻚ ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺃﻋﺠﺒﻪ ،ﳌﺎ ﺭﺃﻯ
ﻣﻦ ﻭﻓﻮﺭ ﻓﻄﻨﺘﻪ ،ﻭﺗﻮﻗﺪ ﺫﻛﺎﺋﻪ ،ﻭﻛﻤﺎﻝ ﻓﻬﻤﻪ ،ﻓﻘـﺎﻝ :ﺇﱐ ﺃﺭﻯ ﺍﷲ ﻗـﺪ
) (٦
ﺃﻟﻘﻰ ﻋﻠﻰ ﻗﻠﺒﻚ ﻧﻮﺭﺍﹰ ،ﻓﻼ ﺗﻄﻔﺌﻪ ﺑﻈﻠﻤﺔ ﺍﳌﻌﺼﻴﺔ .
F239
) (١ﺍﻟﻔﻮﺍﺋﺪ ﺹ.١٩٣
) (٢ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ .١٤٥/٤
) (٣ﺍﻟﺰﻫﺪ ﻷﲪﺪ ﺹ.٢٢٨
) (٤ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ .٣٣٩/٢
) (٥ﺍﻟﺴﲑ .٢٤٢/٧
) (٦ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ.٩٨
١٠٣
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻣﺎ ﻛﺘﺒﺖ ﺣﺪﻳﺜﺎﹰ ﺇﻻ ﻭﻗﺪ ﻋﻤﻠﺖ ﺑﻪ ،ﺣﱴ ﻣﺮ ﰊ
ﺃﻥ ﺍﻟﻨﱯ ﺍﺣﺘﺠﻢ ﻭﺃﻋﻄﻰ ﺃﺑﺎ ﻃﻴﺒﺔ ﺩﻳﻨﺎﺭﺍﹰ ،ﻓﺄﻋﻄﻴﺖ ﺍﳊﺠﺎﻡ ﺩﻳﻨﺎﺭﺍﹰ ﺣﲔ
) (١
ﺍﺣﺘﺠﻤﺖ .
F240
ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺍﳋﺰﺍﻋﻲ ﻗﺎﻝ :ﻛﺎﻥ ﻣﺎﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳜﺮﺝ ﳛـﺪﺙ
ﺗﻮﺿﺄ ﻭﺿﻮﺀﻩ ﻟﻠﺼﻼﺓ ،ﻭﻟﺒﺲ ﺃﺣﺴﻦ ﺛﻴﺎﺑﻪ ،ﻭﻣﺸﻂ ﳊﻴﺘﻪ ،ﻓﻘﻴـﻞ ﻟـﻪ ﰲ
) (٢
ﺫﻟﻚ ،ﻓﻘﺎﻝ :ﺃﻭﻗﺮ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ .
F241
ﻭﻋﻦ ﻣﻌﻦ ﺑﻦ ﻋﻴﺴﻰ ﻗﺎﻝ :ﻛﺎﻥ ﻣﺎﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳚﻠﺲ ﻟﻠﺤﺪﻳﺚ
ﺍﻏﺘﺴﻞ ،ﻭﺗﺒﺨﺮ ،ﻭﺗﻄﻴﺐ ،ﻓﺈﻥ ﺭﻓﻊ ﺃﺣﺪ ﺻﻮﺗﻪ ﰲ ﳎﻠﺴﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺗﻌﺎﱃ:
ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻﹶ ﺗﺮﻓﹶﻌﻮﺍ ﺃﹶﺻﻮﺍﺗﻜﹸﻢ ﻓﹶﻮﻕ ﺻﻮﺕ ﺍﻟﻨﺒﹺﻲ ﻓﻤﻦ ﺭﻓﻊ
ﺻﻮﺗﻪ ﻋﻨﺪ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﻓﻜﺄﳕﺎ ﺭﻓﻊ ﺻﻮﺗﻪ ﻓﻮﻕ ﺻـﻮﺕ ﺭﺳـﻮﻝ ﺍﷲ
) (٣
. F24
ﻭﳚﺐ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳊﺬﺭ ﻣـﻦ ﺍﳌﻌﺎﺻـﻲ ﻭﺍﻻﺑﺘﻌـﺎﺩ ﻋـﻦ
ﺍﶈﺮﻣﺎﺕ؛ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻧﻮﺭ ﻻ ﳚﺘﻤﻊ ﻣﻊ ﺍﳌﻌﺼﻴﺔ ،ﺑﻞ ﺇﺎ ﺗﻨﺎﺯﻋﻪ ﺍﻟﺒﻘـﺎﺀ
ﰲ ﺍﻟﻘﻠﺐ.
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ :ﺇﳕﺎ ﻳﺼﻠﺢ ﳍﺬﺍ ﺍﳊﻔﻆ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ:
ﻓﺄﺭﺷﺪﱐ ﺇﱃ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﺷﻜﻮﺕ ﺇﱃ ﻭﻛﻴﻊ ﺳﻮﺀ ﺣﻔﻈﻲ
) (١ﺍﻟﺴﲑ .٢١٣/١١
) (٢ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ .٧٦/٢
) (٣ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ .٧٦/٢
١٠٤
) (١
F243ﻭﻓﻀﻞ ﺍﷲ ﻻ ﻳﺆﺗﺎﻩ ﻋﺎﺻﻲ ﻭﻗﺎﻝ :ﺃﻋﻠﻢ ﺑﺄﻥ ﺍﻟﻌﻠﻢ ﻓﻀﻞ
) (٢
ﻗﺎﻝ ﻭﻛﻴﻊ :ﻛﻨﺎ ﻧﺴﺘﻌﲔ ﻋﻠﻰ ﺣﻔﻆ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻌﻤﻞ ﺑﻪ .
F24
ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ :ﺭﲟﺎ ﺃﺗﻴﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻓﻜﺘﺒﺖ ﰲ ﺻـﺤﻴﻔﱵ
ﺣﱴ ﺃﻣﻸﻫﺎ ،ﻭﻛﺘﺒﺖ ﰲ ﻧﻌﻠﻲ ﺣﱴ ﺃﻣﻸﻫﺎ ،ﻭﻛﺘﺒﺖ ﰲ ﻛﻔﻲ ،ﻭﺭﲟﺎ ﺃﺗﻴﺘﻪ
) (٣
ﻓﻠﻢ ﺃﻛﺘﺐ ﺣﺪﻳﺜﺎﹰ ﺣﱴ ﺃﺭﺟﻊ ،ﻻ ﻳﺴﺄﻟﻪ ﺃﺣﺪ ﻋﻦ ﺷﻲﺀ .
F245
) (٤
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ :ﻣﻦ ﻋﻤﻞ ﲟﺎ ﻳﻌﻠﻢ ﻛﻔﻲ ﻣﺎ ﱂ ﻳﻌﻠﻢ .
F246
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻛﻞ ﻋﺎﺹ ﷲ ﻓﻬﻮ ﺟﺎﻫـﻞ ،ﻭﻛـﻞ
ﺧﺎﺋﻒ ﻣﻨﻪ ﻓﻬﻮ ﻋﺎﱂ ﻣﻄﻴﻊ ﷲ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺟﺎﻫﻼﹰ ﻟﻨﻘﺺ ﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ،ﺇﺫ
) (٥
ﻟﻮ ﰎ ﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ﱂ ﻳﻌﺼﻪ .
F247
ﻛﺘﺐ ﺭﺟﻞ ﺇﱃ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻛﺘﺐ ﺇﱄ ﺑﺎﻟﻌﻠﻢ ﻛﻠﻪ :ﻓﻜﺘﺐ ﺇﻟﻴﻪ :ﺇﻥ
ﺍﻟﻌﻠﻢ ﻛﺜﲑ ،ﻭﻟﻜﻦ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻠﻘﻰ ﺍﷲ ﺧﻔﻴﻒ ﺍﻟﻈﻬﺮ ﻣـﻦ ﺩﻣـﺎﺀ
ﺍﻟﻨﺎﺱ ،ﲬﻴﺺ ﺍﻟﺒﻄﻦ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ،ﻛﺎﻑ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺃﻋﺮﺍﺿﻬﻢ ،ﻻﺯﻣﺎﹰ ﻷﻣﺮ
) (٦
ﲨﺎﻋﺘﻬﻢ ،ﻓﺎﻓﻌﻞ .
F248
ﻭﻛﺎﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻫﻢ ﻃﺮﻳﻘﺎﹰ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﺳﻠﻤﺎﹰ ﺇﱃ ﺍﻟﺪﺭﺟﺎﺕ
ﺍﻟﻌﻼ .ﻭﻟﺬﺍ ﻫﺠﺮﻭﺍ ﻣﺎ ﻳﺒﻌﺪ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ.
) (١ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ.٩٨
) (٢ﺍﻟﺒﺎﻋﺚ ﺍﳊﺜﻴﺚ ﺹ.١٥٨
) (٣ﺍﻟﺴﲑ .٣٣٥/٤
) (٤ﺍﻟﺴﲑ .٤٦٧/٨
) (٥ﺍﻹﳝﺎﻥ ﺹ.١٩
) (٦ﺍﻟﺴﲑ .٢٢٢/٣
١٠٥
ﻗﺎﻝ ﻋﻴﺴﻰ ﻳﻮﻧﺲ :ﱂ ﻳﻜﻦ ﰲ ﺃﺳﻨﺎﱐ ﺃﺑﺼﺮ ﺑﺎﻟﻨﺠﻮﻡ ﻣﲏ ،ﻓﺪﺧﻠﲏ
) (١
ﻣﻨﻪ ﳔﻮﺓ ﻓﺘﺮﻛﺘﻪ .
F249
ﻭﳍﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ ﳌﻴﻤـﻮﻥ ﺑـﻦ
ﻣﻬﺮﺍﻥ :ﺇﻳﺎﻙ ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻨﺠﻮﻡ؛ ﻓﺈﺎ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻜﻬﺎﻧﺔ ،ﻭﺇﻳﺎﻙ ﻭﺍﻟﻘـﺪﺭ،
ﻓﺈﻧﻪ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺰﻧﺪﻗﺔ ،ﻭﺇﻳﺎﻙ ﻭﺷﺘﻢ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ؛ ﻓﻴﻜﺒﻚ
) (٢
ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻬﻚ .
F250
ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺇﱐ ﻷﺣﺴﺐ ﺍﻟﺮﺟﻞ ﻳﻨﺴﻰ ﺍﻟﻌﻠﻢ
ﻛﺎﻥ ﻳﻌﻠﻤﻪ ﻟﻠﺨﻄﻴﺌﺔ ﻳﻌﻤﻠﻬﺎ.
) (٣
ﻭﻗﺎﻝ ﻭﻛﻴﻊ :ﺍﺳﺘﻌﻴﻨﻮﺍ ﻋﻠﻰ ﺍﳊﻔﻆ ﺑﺘﺮﻙ ﺍﳌﻌﺼﻴﺔ .
F251
ﻗﺎﻝ ﻭﻫﻴﺐ ﺑﻦ ﺍﻟﻮﺭﺩ :ﻋﺠﺒﺎﹰ ﻟﻠﻌﺎﱂ ﻛﻴﻒ ﲡﻴﺒﻪ ﺩﻭﺍﻋـﻲ ﻗﻠﺒـﻪ ﺇﱃ
ﺍﺭﺗﻴﺎﺡ ﺍﻟﻀﺤﻚ ،ﻭﻗﺪ ﻋﻠـﻢ ﺃﻥ ﻟـﻪ ﰲ ﺍﻟﻘﻴﺎﻣـﺔ ﺭﻭﻋـﺎﺕ ﻭﻭﻗﻔـﺎﺕ
) (٤
ﻭﻓﺰﻋﺎﺕ .
F25
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ :ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﻔﺘﺢ ﺍﷲ ﻟﻪ ﻗﻠﺒﻪ ﺃﻭ ﻳﻨﻮﺭﻩ ﻓﻌﻠﻴﻪ
ﺑﺘﺮﻙ ﺍﻟﻜﻼﻡ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻴﻪ ،ﻭﺗﺮﻙ ﺍﻟﺬﻧﻮﺏ ﻭﺍﺟﺘﻨﺎﺏ ﺍﳌﻌﺎﺻﻲ ،ﻭﻳﻜﻮﻥ ﻟـﻪ
ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺧﺒﻴﺔﹲ ﻣﻦ ﻋﻤﻞ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴـﻪ ﻣـﻦ
) (٥
ﺍﻟﻌﻠﻢ ﻣﺎ ﻳﺸﻐﻠﻪ ﻋﻦ ﻏﲑﻩ ،ﻭﺇﻥ ﰲ ﺍﳌﻮﺕ ﻷﻛﺜﺮ ﺍﻟﺸﻐﻞ .
F253
ﻗﺎﻝ ﻣﺎﻟﻚ :ﺃﺩﺭﻛﺖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺒﻠﺪﻧﺎ ﻭﻫﻢ ﻳﻄﻠﺒﻮﻥ ﺍﻟﺪﻧﻴﺎ ﻭﳜﺎﻟﻄﻮﻥ
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٢٨٠/١
) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ.
) (٣ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﺹ.٢٩
) (٤ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ .١٤١/٨
) (٥ﻣﻨﺎﻗﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻠﺒﻴﻬﻘﻲ .١٧١/٢
١٠٦
) (١
ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺄﰐ ﻷﺣﺪﻫﻢ ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ،ﻓﺈﺫﺍ ﺃﺗﺖ ﻋﻠﻴﻬﻢ ﺍﻋﺘﺰﻟﻮﺍ ﺍﻟﻨﺎﺱ .
F254
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻟﻠﺸﺎﻓﻌﻲ ﺃﻭﻝ ﻣﺎ ﻟﻘﻴﻪ :ﺇﱐ ﺃﺭﻯ ﺍﷲ ﻗﺪ ﺃﻟﻘـﻰ
) (٢
ﻋﻠﻰ ﻗﻠﺒﻚ ﻧﻮﺭﺍﹰ ﻓﻼ ﺗﻄﻔﺌﻪ ﺑﻈﻠﻤﺔ ﺍﳌﻌﺼﻴﺔ .
F25
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﳑﺎ ﻳﻌﺎﻗﺐ ﺑﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ
ﺍﻟﺬﻧﻮﺏ ﺳﻠﺐ ﺍﳍﺪﻯ ﻭﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ،ﻛﻘﻮﻟﻪ :ﻭﻗﹶﻮﻟﻬﹺﻢ ﻗﹸﻠﹸﻮﺑﻨﺎ ﻏﹸﻠﹾﻒ ﺑﻞﹾ
ﻃﹶﺒﻊ ﺍﷲُ ﻋﻠﹶﻴﻬﺎ ﺑﹺﻜﹸﻔﹾﺮﹺﻫﻢ ،ﻭﻗﺎﻝ :ﻭﻗﹶﺎﻟﹸﻮﺍ ﻗﹸﻠﹸﻮﺑﻨﺎ ﻏﹸﻠﹾﻒ ﺑﻞ ﻟﱠﻌﻨﻬﻢ ﺍﷲُ
ﺑﹺﻜﹸﻔﹾﺮﹺﻫﻢ ﻭﻗﺎﻝ :ﻭﻣﺎ ﻳﺸﻌﺮﻛﹸﻢ ﺃﹶﻧﻬﺎ ﺇﹺﺫﹶﺍ ﺟﺎﺀَﺕ ﻻﹶ ﻳﺆﻣﻨﻮﻥﹶ * ﻭﻧﻘﹶﻠﱢﺐ
ﺃﹶﻓﹾﺌﺪﺗﻬﻢ ﻭﺃﹶﺑﺼﺎﺭﻫﻢ ﻛﹶﻤﺎ ﻟﹶﻢ ﻳﺆﻣﻨﻮﺍ ﺑﹺﻪ ﺃﹶﻭﻝﹶ ﻣﺮﺓ ﻭﻧﺬﹶﺭﻫﻢ ﻓﻲ ﻃﹸﻐﻴﺎﻧﹺﻬﹺﻢ
ﻳﻌﻤﻬﻮﻥﹶ ﻭﻗﺎﻝ :ﻓﻲ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﻣﺮﺽ ﻓﹶﺰﺍﺩﻫﻢ ﺍﷲُ ﻣﺮﺿﺎ ﻭﻗﺎﻝ :ﻓﹶﻠﹶﻤﺎ
) (٣
ﺯﺍﻏﹸﻮﺍ ﺃﹶﺯﺍﻍﹶ ﺍﷲُ ﻗﹸﻠﹸﻮﺑﻬﻢ.
F256
ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺣﺒﻴﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻣﻦ ﻓﺘﻨـﺔ ﺍﻟﻌـﺎﱂ ﺃﻥ
ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻻﺳﺘﻤﺎﻉ ،ﻭﺇﻥ ﻭﺟﺪ ﻣﻦ ﻳﻜﻔﻴـﻪ ﻓـﺈﻥ ﰲ
ﺍﻻﺳﺘﻤﺎﻉ ﺳﻼﻣﺔ ﻭﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻌﻠﻢ ،ﻭﺍﳌﺴﺘﻤﻊ ﺷﺮﻳﻚ ﺍﳌﺘﻜﻠﻢ ﰲ ﺍﻟﻜﻼﻡ ،ﺇﻻ
) (٤
ﻣﻦ ﻋﺼﻢ ﺍﷲ ،ﺗﺮﻣﻖ ﻭﺗﺰﻳﺪ ﻭﺯﻳﺎﺩﺓ ﻭﻧﻘﺼﺎﻥ .
F257
ﻋﻦ ﺃﻳﻮﺏ ﺍﻟﻌﻄﺎﺭ ﺃﻧﻪ ﲰﻊ ﺑﺸﺮﺍﹰ )ﺍﺑﻦ ﺍﳊﺎﺭﺙ( ﻳﻘﻮﻝ :ﺣﺪﺛﻨﺎ ﲪﺎﺩ
) (٥
ﺑﻦ ﺯﻳﺪ ﰒ ﻗﺎﻝ :ﺃﺳﺘﻐﻔﺮ ﺍﷲ ،ﺇﻥ ﻟﺬﻛﺮ ﺍﻹﺳﻨﺎﺩ ﰲ ﺍﻟﻘﻠﺐ ﺧﻴﻼﺀ .
F258
) (١ﺍﻟﺘﺬﻛﺮﺓ ﺹ.١٤٩
) (٢ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ .٢٥١/٤
) (٣ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ .١٥٢/١٤
) (٤ﺍﻟﺼﻤﺖ ﺹ.٨٩
) (٥ﺍﻟﺴﲑ .٤٧٠/١٠
١٠٧
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺳﺤﻨﻮﻥ :ﺳﺮﻋﺔ ﺍﳉﻮﺍﺏ ﺑﺎﻟﺼﻮﺍﺏ ﺃﺷﺪ ﻓﺘﻨﺔ ﻣﻦ ﻓﺘﻨـﺔ
) (١
ﺍﳌﺎﻝ .F259
ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ »ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ« ﰲ ﻣﱰﻟﺔ
ﺍﳋﺸﻮﻉ :ﻭﻟﻘﺪ ﺷﺎﻫﺪﺕ ﻣﻦ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ
ـ ﻣﻦ ﺫﻟﻚ ﺃﻣﺮﺍﹰ ﱂ ﺃﺷﺎﻫﺪﻩ ﻣﻦ ﻏﲑﻩ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻛﺜﲑﺍﹰ :ﻣﺎ ﱄ ﺷـﻲﺀ،
ﻭﻻ ﻣﲏ ﺷﻲﺀ ،ﻭﻻ ﰲ ﺷﻲﺀ ،ﻭﻛﺎﻥ ﻛﺜﲑﺍﹰ ﻣﺎ ﻳﺘﻤﺜﻞ ﺬﺍ ﺍﻟﺒﻴﺖ:
ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺃﰊ ﻭﺟﺪﻱ ﺃﻧﺎ ﺍﳌﻜﺪﻱ ﻭﺍﺑﻦ ﺍﳌﻜﺪﻱ
ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺛﲎ ﻋﻠﻴﻪ ﰲ ﻭﺟﻬﻪ ﻳﻘـﻮﻝ :ﻭﺍﷲ ﺇﱐ ﺇﱃ ﺍﻵﻥ ﺃﺟـﺪﺩ
ﺇﺳﻼﻣﻲ ﻛﻞ ﻭﻗﺖ ،ﻭﻣﺎ ﺃﺳﻠﻤﺖ ﺑﻌﺪ ﺇﺳﻼﻣﺎﹰ ﺟﻴﺪﺍﹰ.
ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ .ﻓﻬﻮ ﻳﺮﺳﻢ ﺻﻮﺭﺍﹰ ﻋﻤﻠﻴﺔ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ ،ﻭﺇﻻ ﻓﻬـﻮ
ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻭﻣﻦ ﻋﺎﺋﻠﺔ ﻋﻠﻢ ﻭﺩﻳﻦ ﻧﻔﻊ ﺍﷲ ﺎ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ،ﻭﻻ
ﺗﺰﺍﻝ ﻣﺆﻟﻔﺎﺕ ﻋﺎﺋﻠﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻷﻣﺔ ،ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﻭﺗﺮﺟﻊ ﺇﻟﻴﻬﺎ؛ ﳌﺎ ﻓﻴﻬﺎ
ﻣﻦ ﻋﻠﻢ ﻭﺍﻟﺘﺰﺍﻡ ﲟﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﺭﻭﻱ ﻋﻦ ﺑﺸﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ :ﺃﻻ ﲢﺪﺙ؟ ﻗﺎﻝ :ﺃﻧﺎ ﺍﺷﺘﻬﻲ
) (٢
ﺃﻥ ﺃﺣﺪﺙ ،ﻭﺇﺫﺍ ﺍﺷﺘﻬﻴﺖ ﺷﻴﺌﺎﹰ ﺗﺮﻛﺘﻪ .
F260
ﻭﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻗﺎﻝ :ﱂ ﻳﻜﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﳜﻮﺽ ﰲ
ﺷﻲﺀ ﳜﻮﺽ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﻟﻌﻠﻢ ﺗﻜﻠﻢ.
) (١ﺍﻟﺴﲑ .٦٩/١٢
) (٢ﺍﻟﺴﲑ .٤٧٠/١٠
١٠٨
ﻭﳌﺎ ﻋﺰﻡ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻋﻠﻰ ﺗﺼﻨﻴﻒ »ﺍﳌﻮﻃﺄ« ﻗﻴﻞ ﻟـﻪ :ﺷـﻐﻠﺖ
ﻧﻔﺴﻚ ﺑﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻗﺪ ﻋﻤﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻮﻃﺂﺕ؟! ﻓﻘﺎﻝ :ﻣﺎ ﻛـﺎﻥ
ﷲ ﺑﻘﻲ.
ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ:
ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﻼﺡ ﺃﻥ ﺍﻟﻌﺒﺪ ﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻠﻤﻪ ﺯﻳﺪ ﰲ
ﺗﻮﺍﺿﻌﻪ ﻭﺭﲪﺘﻪ ،ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻤﻠﻪ ﺯﻳﺪ ﰲ ﺧﻮﻓﻪ ﻭﺣﺬﺭﻩ ،ﻭﻛﻠﻤﺎ ﺯﻳﺪ
ﰲ ﻋﻤﺮﻩ ﻧﻘﺺ ﻣﻦ ﺣﺮﺻﻪ ،ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻣﺎﻟﻪ ﺯﻳﺪ ﰲ ﺳﺨﺎﺋﻪ ﻭﺑﺬﻟـﻪ،
ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻗﺪﺭﻩ ﻭﺟﺎﻫﻪ ﺯﻳﺪ ﰲ ﻗﺮﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻗﻀـﺎﺀ ﺣـﻮﺍﺋﺠﻬﻢ
ﻭﺍﻟﺘﻮﺍﺿﻊ ﳍﻢ.
ﻭﻋﻼﻣﺎﺕ ﺍﻟﺸﻘﺎﻭﺓ ﺃﻧﻪ ﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻠﻤﻪ ﺯﻳﺪ ﰲ ﻛﱪﻩ ﻭﺗﻴﻬـﻪ،
ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻠﻤﻪ ﺯﻳﺪ ﰲ ﻓﺨﺮﻩ ﻭﺍﺣﺘﻘﺎﺭﻩ ﻟﻠﻨﺎﺱ ﻭﺣﺴﻦ ﻇﻨﻪ ﺑﻨﻔﺴـﻪ،
ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻤﺮﻩ ﺯﻳﺪ ﰲ ﺣﺮﺻﻪ ،ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻣﺎﻟﻪ ﺯﻳـﺪ ﰲ ﲞﻠـﻪ
ﻭﺇﻣﺴﺎﻛﻪ ،ﻭﻛﻠﻤﺎ ﺯﻳﺪ ﰲ ﻗﺪﺭﻩ ﻭﺟﺎﻫﻪ ﺯﻳﺪ ﰲ ﻛﱪﻩ ﻭﺗﻴﻬﻪ .ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ
ﺍﺑﺘﻼﺀ ﻣﻦ ﺍﷲ ﻭﺍﻣﺘﺤﺎﻥ ﻳﺒﺘﻠﻲ ﺎ ﻋﺒﺎﺩﻩ ﻓﻴﺴﻌﺪ ﺎ ﺃﻗـﻮﺍﻡ ﻭﻳﺸـﻘﻰ ـﺎ
) (١
ﺃﻗﻮﺍﻡ .
F261
ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻣﻔﺼﻼﹰ ﺍﻷﻣﺮ:
ﻣﺎ ﺃﻋﺮﻑ ﻟﻠﻌﺎﱂ ﻗﻂ ﻟﺬﺓ ﻭﻻ ﻋﺰﺍ ﻭﻻ ﺷﺮﻓﺎﹰ ﻭﻻ ﺭﺍﺣﺔ ﻭﻻ ﺳـﻼﻣﺔ
ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺰﻟﺔ؛ ﻓﺈﻧﻪ ﻳﻨﺎﻝ ﺎ ﺳﻼﻣﺔ ﺑﺪﻧﻪ ﻭﺩﻳﻨﻪ ﻭﺟﺎﻫﻪ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ
ﻭﻋﻨﺪ ﺍﳋﻠﻖ؛ ﻷﻥ ﺍﳋﻠﻖ ﻳﻬﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﳜﺎﻟﻄﻬﻢ ،ﻭﻻ ﻳﻌﻈﻢ ﻋﻨﺪﻫﻢ ﻗﺪﺭ
ﺍﳌﺨﺎﻟﻂ ﳍﻢ ،ﻭﳍﺬﺍ ﻋﻈﻢ ﻗﺪﺭ ﺍﳋﻠﻔﺎﺀ ﻻﺣﺘﺠﺎﻢ.
) (١ﺍﻟﻔﻮﺍﺋﺪ ﺹ.٢٠٣
١٠٩
ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻌﻮﺍﻡ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﺘﺮﺧﺼﺎﹰ ﰲ ﺃﻣﺮ ﻣﺒﺎﺡ ﻫﺎﻥ ﻋﻨﺪﻫﻢ.
ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺻﻴﺎﻧﺔ ﻋﻠﻤﻪ ﻭﺇﻗﺎﻣﺔ ﻗﺪﺭ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻫﻢ.
ﻓﻘﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﻛﻨﺎ ﳕﺰﺡ ﻭﻧﻀﺤﻚ ،ﻓﺈﺫﺍ ﺻﺮﻧﺎ ﻳﻘﺘﺪﻯ ﺑﻨﺎ
ﻓﻤﺎ ﺃﺭﺍﻩ ﻳﺴﻌﻨﺎ ﺫﻟﻚ.
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ :ﺗﻌﻠﻤﻮﺍ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻛﻈﻤﻮﺍ ﻋﻠﻴﻪ ،ﻭﻻ ﲣﻠﻄﻮﻩ
ﺰﻝ ﻓﺘﻤﺠﻪ ﺍﻟﻘﻠﻮﺏ.
ﻓﻤﺮﺍﻋﺎﺓ ﺍﻟﻨﺎﺱ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻨﻜﺮ.
ﻭﻗﺪ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ» :ﻟﻮﻻ ﺣﺪﺛﺎﻥ ﻗﻮﻣﻚ ﰲ ﺍﻟﻜﻔـﺮ ﻟﻨﻘﻀـﺖ
ﺍﻟﻜﻌﺒﺔ ﻭﺟﻌﻠﺖ ﳍﺎ ﺑﺎﺑﲔ«.
ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﻗﺒﻞ ﺍﳌﻐـﺮﺏ :ﺭﺃﻳـﺖ ﺍﻟﻨـﺎﺱ
ﻳﻜﺮﻫﻮﻤﺎ ﻓﺘﺮﻛﺘﻬﺎ.
ﻭﻻ ﺗﺴﻤﻊ ﻣﻦ ﺟﺎﻫﻞ ﻳﺮﻯ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺭﻳﺎﺀ ،ﺇﳕﺎ ﻫﺬﻩ ﺻﻴﺎﻧﺔ
ﻟﻠﻌﻠﻢ.
ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﺃﻧﻪ ﻟﻮ ﺧﺮﺝ ﺍﻟﻌﺎﱂ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣﻜﺸﻮﻑ ﺍﻟﺮﺃﺱ ﺃﻭ ﰲ ﻳﺪﻩ
ﻛﺴﺮﺓ ﻳﺄﻛﻠﻬﺎ ﻗﻞ ﻋﻨﺪﻫﻢ ﻭﺇﻥ ﻛﺎﻥ ﻣﺒﺎﺣﺎﹰ ،ﻓﻴﺼﲑ ﲟﺜﺎﺑﺔ ﲣﻠﻴﻂ ﺍﻟﻄﺒﻴـﺐ
ﺍﻵﻣﺮ ﺑﺎﳊﻤﻴﺔ.
ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﱂ ﺃﻥ ﻳﻨﺒﺴﻂ ﻋﻨﺪ ﺍﻟﻌﻮﺍﻡ ﺣﻔﻈﺎﹰ ﳍﻢ ،ﻭﻣﱴ ﺃﺭﺍﺩ ﻣﺒﺎﺣﺎﹰ
ﻓﻠﻴﺴﺘﺘﺮ ﺑﻪ ﻋﻨﻬﻢ.
ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻﺣﻈﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺣﲔ ﺭﺃﻯ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺪ ﻗﺪﻡ ﺍﻟﺸﺎﻡ ﺭﺍﻛﺒﺎﹰ ﻋﻠﻰ ﲪﺎﺭ ﻭﺭﺟﻼﻩ ﻣﻦ ﺟﺎﻧﺐ ،ﻓﻘﺎﻝ:
ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ! ﻳﺘﻠﻘﺎﻙ ﻋﻈﻤﺎﺀ ﺍﻟﻨﺎﺱ .ﻓﻤﺎ ﺃﺣﺴﻦ ﻣﺎ ﻻﺣﻆ!
ﺇﻻ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺭﺍﺩ ﺗﺄﺩﻳﺐ ﺃﰊ ﻋـﺒﻴﺪﺓ ﲝـﻔﻆ ﺍﻷﺻﻞ
١١٠
ﻓﻘﺎﻝ :ﺇﻥ ﺍﷲ ﺃﻋﺰﻛﻢ ﺑﺎﻹﺳﻼﻡ ،ﻓﻤﻬﻤﺎ ﻃﻠﺒﺘﻢ ﺍﻟﻌﺰ ﰲ ﻏﲑﻩ ﺃﺫﻟﻜﻢ.
ﻭﺍﳌﻌﲎ :ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻃﻠﺒﻜﻢ ﺍﻟﻌﺰ ﺑﺎﻟﺪﻳﻦ ﻻ ﺑﺼﻮﺭ ﺍﻷﻓﻌﺎﻝ ،ﻭﺇﻥ
ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭ ﺗﻼﺣﻆ؛ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﳜﻠﻮ ﰲ ﺑﻴﺘﻪ ﻋﺮﻳﺎﻧﺎﹰ ،ﻓﺈﺫﺍ ﺧـﺮﺝ ﺇﱃ
ﺍﻟﻨﺎﺱ ﻟﺒﺲ ﺛﻮﺑﲔ ﻭﻋﻤﺎﻣﺔ ﻭﺭﺩﺍﺀ .ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺗﺼﻨﻌﺎﹰ ﻭﻻ ﻳﻨﺴـﺐ
ﺇﱃ ﻛﱪ.
ﻭﻗﺪ ﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻐﺘﺴﻞ ﻭﻳﺘﻄﻴﺐ ﻭﻳﻘﻌﺪ ﻟﻠﺤﺪﻳﺚ.
ﻭﻻ ﺗﻠﺘﻔﺖ ﻳﺎ ﻫﺬﺍ ﺇﱃ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﺑﺬﻝ ﺍﻟﻌﻠﻤـﺎﺀ ﻋﻠـﻰ ﺃﺑـﻮﺍﺏ
ﺍﻟﺴﻼﻃﲔ ،ﻓﺈﻥ ﺍﻟﻌﺰﻟﺔ ﺃﺻﻮﻥ ﻟﻠﻌﺎﱂ ﻭﺍﻟﻌﻠﻢ ،ﻭﻣﺎ ﳜﺴﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟـﻚ
ﺃﺿﻌﺎﻑ ﻣﺎ ﻳﺮﲝﻮﻧﻪ.
ﻭﻗﺪ ﻛﺎﻥ ﺳﻴﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻻ ﻳﻐﺸﻰ ﺍﻟﻮﻻﺓ ،ﻭﻋـﻦ
ﻗﻮﻝ ﻫﺬﺍ ﺳﻜﺘﻮﺍ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﻓﻌﻞ ﺍﳊﺎﺯﻡ.
ﻓﺈﻥ ﺃﺭﺩﺕ ﺍﻟﻠﺬﺓ ﻭﺍﻟﺮﺍﺣﺔ ﻓﻌﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻌﺎﱂ ﺑﻘﻌﺮ ﺑﻴﺘـﻚ ،ﻭﻛـﻦ
ﻣﻌﺘﺰﻻﹰ ﻋﻦ ﺃﻫﻠﻚ ﻳﻄﺐ ﻟﻚ ﻋﻴﺸﻚ ،ﻭﺍﺟﻌﻞ ﻟﻠﻘﺎﺀ ﺍﻷﻫﻞ ﻭﻗﺘﺎﹰ ،ﻓﺈﺫﺍ ﻋﺮﻓﻮﻩ
ﺗﺼﻨﻌﻮﺍ ﻟﻠﻘﺎﺋﻚ ،ﻓﻜﺎﻧﺖ ﺍﳌﻌﺎﺷﺮﺓ ﺑﺬﻟﻚ ﺃﺟﻮﺩ.
ﻭﻟﻴﻜﻦ ﻟﻚ ﻣﻜﺎﻥ ﰲ ﺑﻴﺘﻚ ﲣﻠﻮ ﻓﻴﻪ ،ﻭﲢﺎﺩﺙ ﺳـﻄﻮﺭ ﻛﺘﺒـﻚ،
ﻭﲡﺮﻱ ﰲ ﺣﻠﺒﺎﺕ ﻓﻜﺮﻙ .ﻭﺍﺣﺘﺮﺱ ﻣﻦ ﻟﻘﺎﺀ ﺍﳋﻠﻖ ﻭﺧﺼﻮﺻﺎﹰ ﺍﻟﻌﻮﺍﻡ.
ﻭﺍﺟﺘﻬﺪ ﰲ ﻛﺴﺐ ﻳﻌﻔﻚ ﻋﻦ ﺍﻟﻄﻤﻊ ،ﻓﻬﺬﻩ ﺎﻳﺔ ﻟـﺬﺓ ﺍﻟﻌـﺎﱂ ﰲ
ﺍﻟﺪﻧﻴﺎ.
ﻭﻗﺪ ﻗﻴﻞ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ :ﻣﺎ ﻟﻚ ﻻ ﲡﺎﻟﺴﻨﺎ؟ ﻓﻘـﺎﻝ :ﺃﻧـﺎ ﺃﺫﻫـﺐ
ﻓﺄﺟﺎﻟﺲ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﻭﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻳﻨﻈﺮ ﰲ ﻛﺘﺒﻪ.
ﻭﻣﱴ ﺭﺯﻕ ﺍﻟﻌﺎﱂ ﺍﻟﻐﲏ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺍﳋﻠﻮﺓ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻓﻬﻢ ﳚﻠﺐ
١١١
ﺍﻟﺘﺼﺎﻧﻴﻒ ﻓﻘﺪ ﺗﻜﺎﻣﻠﺖ ﻟﺬﺗﻪ ،ﻭﺇﻥ ﺭﺯﻕ ﻓﻬﻤﹰﺎ ﻳﺮﺗﻘﻲ ﺇﱃ ﻣﻌﺎﻣﻠـﺔ ﺍﳊـﻖ
ﻭﻣﻨﺎﺟﺎﺗﻪ ﻓﻘﺪ ﺗﻌﺠﻞ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻗﺒﻞ ﺍﳌﻤﺎﺕ.
ﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳘﺔ ﻋﺎﻟﻴﺔ ﺗﺴﻤﻮ ﺇﱃ ﺍﻟﻜﻤﺎﻝ ،ﻭﺗﻮﻓﻴﻘﺎﹰ ﻟﺼـﺎﱀ
) (١
ﺍﻷﻋﻤﺎﻝ ،ﻓﺎﻟﺴﺎﻟﻜﻮﻥ ﻃﺮﻳﻖ ﺍﳊﻖ ﺃﻓﺮﺍﺩ .
F26
ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﻻ ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ ﻟﺜﻼﺙ :ﻟﺘﻤﺎﺭﻭﺍ ﺑﻪ ﺍﻟﺴـﻔﻬﺎﺀ ،ﺃﻭ
ﻟﺘﺠﺎﺩﻟﻮﺍ ﺑﻪ ﺍﻟﻔﻘﻬﺎﺀ ،ﺃﻭ ﻟﺘﺼﺮﻓﻮﺍ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻜﻢ ،ﻭﺍﺑﺘﻐـﻮﺍ ﺑﻘـﻮﻟﻜﻢ
) (٢
ﻭﻓﻌﻠﻜﻢ ﻣﺎ ﻋﻨﺪ ﺍﷲ؛ ﻓﺈﻧﻪ ﻳﺒﻘﻰ ﻭﻳﺬﻭﺏ ﻣﺎ ﺳﻮﺍﻩ .
F263
ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ:
ﻟﻘﺪ ﻛﺎﻥ ﳘﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺇﻳﺼﺎﻝ ﺍﳊﻖ ﻭﻧﺸﺮﻩ ،ﻓﻼ ﺣﻈـﻮﻅ
ﻟﻠﻨﻔﺲ ،ﻭﻻ ﻣﺒﺎﻫﺎﺓ ﺑﺎﻟﻌﻠﻢ ،ﻭﻻ ﺟﺪﺍﻻﹰ ﻭﻣﺮﺍﺀ ،ﻭﻻ ﺍﺳﺘﻌﻼﺀ ﻭﺯﻫﻮﺍﹰ.
) (٣
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻣﺎ ﻧﻈﺮﺕ ﺃﺣﺪﺍﹰ ﻓﺄﺣﺒﺒﺖ ﺃﻥ ﳜﻄﺊ .
F264
ﻛﺎﻥ ﻣﺎﻟﻚ ﻳﻘﻮﻝ :ﺍﳌﺮﺍﺀ ﻭﺍﳉﺪﺍﻝ ﰲ ﺍﻟﻌﻠﻢ ﻳﺬﻫﺐ ﺑﻨﻮﺭ ﺍﻟﻌﻠﻢ ﻣـﻦ
) (٤
ﻗﻠﺐ ﺍﻟﺮﺟﻞ .
F265
ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ :ﲰﻌﺖ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ :ﺍﳌﺮﺍﺀ ﰲ ﺍﻟﺪﻳﻦ ﻳﻘﺴﻲ ﺍﻟﻘﻠﺐ،
ﻭﻳﻮﺭﺙ ﺍﻟﻀﻐﺎﺋﻦ.
) (١ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﺹ.٣١٢
) (٢ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﺹ.١٨
) (٣ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ .٢٥١/٢
) (٤ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﺹ.١١٣
١١٢
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻭﺩﺩﺕ ﺃﻥ ﺍﻟﻨﺎﺱ ﺗﻌﻠﻤﻮﺍ ﻫﺬﺍ ﺍﻟﻌﻠﻢ -ﻳﻌﲏ ﻛﺘﺒـﻪ-
) (١
ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻨﺴﺐ ﺇﱄ ﻣﻨﻪ ﺷﻲﺀ .
F26
ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳊﻤﻴﺪﺓ ﻭﺍﻷﺧﻼﻕ ﺍﻟﺴﺎﻣﻴﺔ ﺗﺰﻳﻨﻬﺎ ﻭﲡﻤﻠﻬﺎ ﺻﻔﺎﺕ
ﻋﻤﻠﻴﺔ ﰲ ﳎﺎﻟﺴﻬﻢ ،ﻓﻬﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻃﺎﻋﺔ ﷲ ﻋﺰ ﻭﺟﻞ ﺃﻭﻻﹰ ﻓﺈﺎ ﺗﺮﺑﻴـﺔ
ﻋﻤﻠﻴﺔ ﻟﺘﻼﻣﻴﺬﻫﻢ ﻭﻃﻼﻢ.
ﻗﺎﻝ ﻣﺴﻠﻢ ﺑﻦ ﺟﻨﺎﺩﺓ :ﺟﺎﻟﺴﺖ ﻭﻛﻴﻌﺎﹰ ) ﺍﺑﻦ ﺍﳉﺮﺍﺡ( ﺳﺒﻊ ﺳـﻨﲔ
ﻓﻤﺎ ﺭﺃﻳﺘﻪ ﺑﺰﻕ ﻭﻻ ﻣﺲ ﺣﺼﺎﺓ ،ﻭﻻ ﺟﻠﺲ ﳎﻠﺴﻪ ﻓﺘﺤﺮﻙ ،ﻭﻻ ﺭﺃﻳﺘﻪ ﺇﻻ
) (٢
ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ،ﻭﻣﺎ ﺭﺃﻳﺘﻪ ﳛﻠﻒ ﺑﺎﷲ .
F267
) (٣
ﻭﻗﺎﻝ ﺍﳊﺴﻦ :ﺍﻃﻠﺒﻮﺍ ﺍﻟﻌﻠﻢ ،ﻭﺯﻳﻨﻮﻩ ﺑﺎﻟﻮﻗﺎﺭ ﻭﺍﳊﻠﻢ .
F268
ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻧﻪ ﻗﺎﻝ :ﺿﺤﻜﺖ ﻣﺮﺓ ﻭﺃﻧﺎ ﻣﻦ ﺍﻟﻨﺎﺩﻣﲔ
ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺫﻙ ﺃﱐ ﻧﺎﻇﺮﺕ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻘﺪﺭﻱ ،ﻓﻠﻤـﺎ ﺃﺣﺴﺴـﺖ
ﺑﺎﻟﻈﻔﺮ ﺿﺤﻜﺖ ،ﻓﻘﺎﻝ ﱄ :ﺗﺘﻜﻠﻢ ﰲ ﺍﻟﻌﻠﻢ ﻭﺗﻀﺤﻚ ،ﻓﻼ ﺃﻛﻠﻤﻚ ﺃﺑﺪﺍﹰ.
ﻭﺃﻧﺎ ﻣﻦ ﺍﻟﻨﺎﺩﻣﲔ ﻋﻠﻰ ﺫﻟﻚ ،ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﺿﺤﻜﻲ ﻟﺮﺩﺩﺗـﻪ ﺇﱃ ﻗـﻮﱄ،
) (٤
ﻓﻜﺎﻥ ﰲ ﺫﻟﻚ ﺻﻼﺡ ﺍﻟﻌﻠﻢ .
F269
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﲟﻨﻪ ﻭﺗﻮﻓﻴﻘﻪ ﻗﺪ ﲨﻊ ﻟﻠﻌﺎﱂ ﻋﻠﻤﺎﹰ ﻭﺧﻠﻘـﺎﹰ،
ﻓﻬﻞ ﻳﻠﻴﻖ ﺑﻪ ﺃﻥ ﻳﺘﻨﻜﺮ ﻟﺬﻟﻚ ﻭﻳﺘﺮﻙ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺟﻬﻠﻬﻢ ﻭﻗﻠﺔ ﻋﻠﻤﻬـﻢ ،ﺃﻡ
ﺃﻧﻪ ﻣﻦ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺒﻠﻐﻮﻥ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻳﺆﺩﻭﻥ ﺍﻷﻣﺎﻧﺔ؟!
) (١ﺍﻟﺴﲑ .٢٩/١٠
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٣٠٧/١
) (٣ﺍﻹﺣﻴﺎﺀ .١٨٩/٣
) (٤ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ .١٥/١
١١٣
ﻗﺎﻝ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻢ
) (١
ﺃﻥ ﻳﻀﻴﻊ ﻧﻔﺴﻪ .
F270
ﺃﺧﻲ ﺍﳊﺒﻴﺐ:
ﻛﻢ ﻟﺪﻳﻨﺎ ﳑﻦ ﻣﻌﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻳﻜﻔﻲ ﻹﻟﻘﺎﺀ ﺍﻟﺪﺭﻭﺱ ﻭﺍﳌﻮﺍﻋﻆ؟
ﺑﻞ ﻛﻢ ﻟﺪﻳﻨﺎ ﳑﻦ ﳛﺴﻨﻮﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﻭﻗﺼﺎﺭ ﺍﻟﺴﻮﺭ ﻭﻧﺮﻯ ﺣﻮﳍﻢ ﻣـﻦ
ﻛﺒﺎﺭ ﺍﻟﺴﻦ ﻣﻦ ﳚﻬﻠﻮﻥ ﺃﻡ ﺍﻟﻜﺘﺎﺏ؟! ﻭﻟﻜﻦ ﺃﻳﻦ ﻫﻢ؟! ﻭﻫﻞ ﻳﻌﺬﺭﻭﻥ ﺃﻣﺎﻡ
ﺍﷲ ﻋﺰ ﻭﺟﻞ؟!
ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ :ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﻠﻢ ﺳﻬﻞ ،ﻭﻟﻜﻦ ﺍﳋـﺮﻭﺝ
) (٢
ﻣﻨﻪ ﺇﱃ ﺍﷲ ﺷﺪﻳﺪ .
F271
ﻭﻋﻨﺪﻣﺎ ﺳﺌﻞ ﳛﲕ ﺑﻦ ﻣﻌﲔ :ﺃﻳﻔﱵ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﻓﻈﺎﹰ ﳌﺎﺋﺔ ﺃﻟﻒ
ﺣﺪﻳﺚ؟ ﻗﺎﻝ :ﻻ ،ﻗﻠﺖ :ﻭﻣﻦ ﻣﺎﺋﱵ ﺃﻟﻒ ﺣﺪﻳﺚ؟ ﻗﺎﻝ :ﻻ ،ﻗﻠﺖ :ﺛﻼﲦﺎﺋﺔ
ﺃﻟﻒ؟ ﻗﺎﻝ :ﻻ ،ﻗﻠﺖ :ﲬﺴﻤﺎﺋﺔ ﺃﻟﻒ؟ ﻗﺎﻝ :ﺃﺭﺟﻮ ،ﺃﻱ ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﻓﻈـﺎﹰ
ﲬﺴﻤﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ ﻳﻔﻘﻬﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻌﺎﱂ ﺣﻘﺎﹰ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ
ﺃﻥ ﻳﻌﺘﺪ ﺑﻘﻮﻟﻪ ﻭﻳﻌﻤﻞ ﺑﻔﺘﻮﺍﻩ.
ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﻐـﻮﻱ
ﻗﺎﻝ :ﻣﺮ ﻋﻠﻲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺟﺎﺋﻴﺎﹰ ﻣﻦ ﺍﻟﻜﻮﻓﺔ ﻭﻣﻌﻪ ﻛﻴﺲ ﻓﻴـﻪ ﻛﺘـﺐ
ﻓﻘﻠﺖ ﻟﻪ :ﺇﱃ ﻣﱴ ﻭﺃﻧﺖ ﺗﻄﻠﺐ ﺍﻟﻌﻠﻢ؟ ﺇﺫﺍ ﻛﺘﺐ ﺍﻟﺮﺟﻞ ﺛﻼﺛـﲔ ﺃﻟـﻒ
ﺣﺪﻳﺚ ﺃﻻ ﻳﻜﻔﻴﻪ ﺫﻟﻚ؟ ﻓﺴﻜﺖ ﻋﲏ ،ﻓﻘﻠﺖ :ﺳﺘﲔ ﺃﻟﻒ؟ ﻓﺴﻜﺖ ﻋﲏ،
ﻓﻘﻠﺖ :ﻣﺎﺋﺔ ﺃﻟﻒ ﺣﺪﻳﺚ؟ ﻓﻘﺎﻝ ﺃﲪﺪ :ﺇﺫﺍ ﻛﺘـﺐ ﻣـﺎﺋﺔ ﺃﻟﻒ ﺣـﺪﻳﺚ
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺮﲨﺔ ﺑﺎﺏ .١٦٢/١
) (٢ﺍﻟﺴﲑ .٣٠٥/٨
١١٤
ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻗﺪ ﻋﺮﻑ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﻌﻠﻢ.
ﻫﺬﻩ ﻫﻲ ﺑﻌﺾ ﺻﻔﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻘﻞ ﱄ ﺑﺮﺑﻚ :ﻛﻢ ﺷﺨﺼﺎﹰ ﰲ ﻫﺬﺍ
ﺍﻟﺰﻣﺎﻥ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﻠﻘﺐ ﺑﺎﻟﻌﺎﱂ؟ ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻣﻦ ﻫﻢ ﺍﻟﻌﻠﻤـﺎﺀ؟
ﻓﺎﺳﺘﻤﻊ ﺇﱃ ﺍﻟﺸﻌﱯ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﻳﻘﻮﻝ :ﻣﺎ ﻛﺘﺒﺖ ﺳﻮﺩﺍﺀ ﰲ ﺑﻴﻀﺎﺀ ﻗـﻂ
ﺇﻻ ﺣﻔﻈﺘﻪ ،ﻭﻣﺎ ﲰﻌﺖ ﻣﻦ ﺭﺟﻞ ﺣﺪﻳﺜﺎﹰ ﻓﺄﺭﺩﺕ ﺃﻥ ﻳﻌﻴﺪﻩ ﻋﻠﻲ ،ﻭﺇﱐ ﺍﻵﻥ
) (١
ﻟﻜﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﺃﻟﻒ ﺣﺪﻳﺚ ﰲ ﻛﺘﺎﰊ .
F27
ﻫﺆﻻﺀ ﺣﻘﺎﹰ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﻢ ﺍﳊﻔﺎﻅ! ﰒ ﺗﺄﻣﻞ ﻗﻠﺔ ﻋﺪﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ
ﺑﲔ ﺳﺎﺋﺮ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﰒ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ،ﻣﺎ ﺃﻗﻞ ﺍﻟﻌﺎﻣﻠﲔ ﻓﻴﻬﻢ ﺑﻌﻠﻤﻬﻢ ﺍﻟﺬﻳﻦ
ﻳﺮﻯ ﻋﻠﻴﻬﻢ!
ﺍﺳﺘﻤﻊ ﺇﱃ ﻣﻜﺎﻧﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﳛﺪﺛﻚ ﻋﻨﻬﺎ ﺍﻹﻣﺎﻡ ﺃﺑﻮ
ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﻓﻴﻘﻮﻝ :ﺇﺫﺍ ﻛﻨﺖ ﺃﺧﻲ ﺗﺮﻏﺐ ﰲ ﲰﻮ ﺍﻟﻘـﺪﺭ ﻭﻧﺒﺎﻫـﺔ
ﺍﻟﺬﻛﺮ ،ﻭﺍﺭﺗﻔﺎﻉ ﺍﳌﱰﻟﺔ ﺑﲔ ﺍﳋﻠﻖ ،ﻭﺗﻠﺘﻤﺲ ﻋﺰﺍﹰ ﻻ ﺗﺜﻠﻤﻪ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴـﺎﱄ،
ﻭﺇﺫﺍ ﻛﻨﺖ ﺗﻠﺘﻤﺲ ﻫﻴﺒﺔ ﻣﻦ ﻏﲑ ﺳﻠﻄﺎﻥ ،ﻭﻏﲎ ﻣﻦ ﻏﲑ ﻣﺎﻝ ،ﻭﻣﻨﻌﺔ ﺑﻐـﲑ
ﺳﻼﺡ ،ﻭﻋﻼﺀ ﻣﻦ ﻏﲑ ﻋﺸﲑﺓ ،ﻭﺃﻋﻮﺍﻧﺎﹰ ﺑﻐﲑ ﺃﺟﺮ ،ﻭﺟﻨﺪﺍﹰ ﺑـﻼ ﺩﻳـﻮﺍﻥ
ﻭﻓﺮﺽ »ﺃﻱ ﺭﺍﺗﺐ« ﻓﻌﻠﻴﻚ ﺑﺎﻟﻌﻠﻢ ،ﻓﺎﻃﻠﺒﻪ ﰲ ﻣﻈﺎﻧﻪ ﺗﺄﺗﻴﻚ ﺍﳌﻨﺎﻓﻊ ﻋﻔﻮﺍﹰ،
ﻭﺗﻠﻖ ﻣﺎ ﻳﻌﺘﻤﺪ ﻣﻨﻬﺎ ﺻﻔﻮﺍﹰ ،ﻭﺍﺟﺘﻬﺪ ﰲ ﲢﺼﻴﻠﻪ ﻟﻴﺎﱄ ﻗﻼﺋـﻞ ،ﰒ ﺗـﺬﻭﻕ
ﺣﻼﻭﺓ ﺍﻟﻜﺮﺍﻣﺔ ﻣﺪﺓ ﻋﻤﺮﻙ.
ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺍﻟﱵ ﺗﺮﻭﻯ ﻋﻦ ﺍﻟﻮﺯﻳﺮ ﻧﻈﺎﻡ ﺍﳌﻠﻚ،
ﻓﻘﺪ ﻛﺎﻥ ﳝﻠﻲ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺮﻱ ﻣﻊ ﻛﻮﻧﻪ ﻭﺯﻳﺮﺍﹰ ،ﻓﻠﻤﺎ ﻓـﺮﻍ
ﻗﺎﻝ :ﺇﱐ ﺃﻋﻠﻢ ﺃﱐ ﻟﺴﺖ ﺃﻫﻼﹰ ﳌﺎ ﺃﻗﻮﻡ ﺑﻪ ﻣﻦ ﺇﻣﻼﺀ ﺣـﺪﻳﺚ ﺭﺳـﻮﻝ ﺍﷲ
) (١ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﺟـ .٢
١١٥
، ﻟﻜﲏ ﺃﺭﻳﺪ ﺃﻥ ﺃﺭﺑﻂ ﻧﻔﺴﻲ ﻋﻠﻰ ﻗﻄﺎ ﻧﻘﻠﺔ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ .
ﻭﻟﻘﺪ ﺑﻠﻎ ﻣﻦ ﺇﺟﻼﻝ ﺍﻟﻨﺎﺱ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ،ﺃﻥ ﺃﻭﻻﺩ ﺍﳋﻠﻴﻔـﺔ ﻛـﺎﻧﻮﺍ
ﻳﻘﺪﻣﻮﻥ ﻟﻠﻌﺎﱂ ﺣﺬﺍﺀﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻻﻧﺼﺮﺍﻑ؛ ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻔﺮﺍﺀ ﻳﻌﻠﻢ ﻭﻳـﺆﺩﺏ
ﻭﻟﺪﻱ ﺍﳋﻠﻴﻔﺔ ﺍﳌﺄﻣﻮﻥ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﺍﺕ ﻳﻮﻡ ﻗﺎﻡ ﺍﻟﻔﺮﺍﺀ ﻟﻴﻨﺼﺮﻑ ،ﻓﺎﺳـﺘﺒﻖ
ﻭﻟﺪﺍ ﺍﳋﻠﻴﻔﺔ ﺇﱃ ﻧﻌﻠﻴﻪ ،ﻛﻞ ﻣﻨﻬﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﺪﻣﻬﺎ ﻟﻪ ،ﻓﺘﻨﺎﺯﻋـﺎ ﺃﻳﻬﻤـﺎ
ﻳﻘﺪﻣﻬﺎ ﻟﻪ ،ﰒ ﺍﺻﻄﻠﺤﺎ ﻋﻠﻰ ﺃﻥ ﻳﻘﺪﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻓﺮﺩﺓ ،ﻓﻘـﺪﻣﺎﻫﺎ.
ﻭﻭﺻﻞ ﺍﳋﱪ ﺇﱃ ﺍﳋﻠﻴﻔﺔ ﺍﳌﺄﻣﻮﻥ ،ﻓﺎﺳﺘﻌﺪﻯ ﺍﻟﻔﺮﺍﺀ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﻪ
ﺍﳌﺄﻣﻮﻥ :ﻣﻦ ﺃﻋﺰ ﺍﻟﻨﺎﺱ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃﻋﺮﻑ ﺃﺣﺪﺍﹰ ﺃﻋﺰ ﻣﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻓﻘﺎﻝ
ﺍﳌﺄﻣﻮﻥ :ﺑﻠﻰ ،ﻣﻦ ﺇﺫﺍ ﺾ ﺗﻘﺎﺗﻞ ﻭﻟﻴﺎﹰ ﻋﻬﺪ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺗﻘﺪﱘ ﻧﻌﻠﻴﻪ ﺇﻟﻴﻪ،
ﺣﱴ ﺭﺿﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻘﺪﻡ ﻓﺮﺩﺓ ،ﻓﻘﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﻟﻘﺪ ﺃﺭﺩﺕ ﻣﻨﻌﻬﻤﺎ ﻣﻦ
ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺍﳌﺄﻣﻮﻥ :ﻟﻮ ﻣﻨﻌﺘﻬﻤﺎ ﻟﻐﻀﺒﺖ ﻋﻠﻴﻚ ،ﻭﻟﻘﺪ ﺯﺍﺩ ﻣﺎ ﻓﻌﻼﻩ ﻣـﻦ
) (١
ﺷﺮﻓﻬﻤﺎ ﻋﻨﺪﻱ .
F273
ﻭﻫﺬﺍ ﺃﺳﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺭﲪﻪ ﺍﷲ ﺃﺣﺪ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻔﺎﲢﲔ ﺭﺣﻞ ﻭﻫﻮ ﰲ
ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ﻣﻦ ﻋﻤﺮﻩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﲰﻊ ﻛﺘﺎﺏ ﺍﳌﻮﻃﺄ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ،
ـﻴﺒﺎﱐـﻦ ﺍﻟﺸـ ـﻦ ﺍﳊﺴـ ـﺪ ﺑــﺪ ﳏﻤـ ـﺮﺍﻕ ﻭﺩﺭﺱ ﻋﻨـ ـﻞ ﺇﱃ ﺍﻟﻌـ
ﰒ ﺭﺣـ
ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﰒ ﺭﺣﻞ ﺇﱃ ﻣﺼﺮ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺑﻠﺪﺓ ﺍﻟﻘﲑﻭﺍﻥ ﻭﺗـﻮﱃ
ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ،ﻭﰲ ﻋـﺎﻡ ٢١٢ﻫــ ﻭﻻﻩ ﺍﻷﻣـﲑ ﻗﻴـﺎﺩﺓ ﺍﳉـﻴﺶ
ﺍﻹﺳﻼﻣﻲ ﺍﳌﺘﻮﺟﻪ ﻟﻐﺰﻭ ﺻﻘﻠﻴﺔ ،ﻓﻠﻤﺎ ﺧـﺮﺝ ﺍﳉـﻴﺶ ﺧـﺮﺝ ﺍﻟﻨـﺎﺱ
ﻳﻮﺩﻋﻮﻧﻪ ﰲ ﻣﻮﻛﺐ ﻋﻈﻴﻢ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﺳﺪ ﺑﻦ ﺍﻟﻔـﺮﺍﺕ ﺍﻟﻨـﺎﺱ ﺃﻣﺎﻣـﻪ
ﻭﺧﻠﻔﻪ ﻳﻮﺩﻋﻮﻧﻪ ﺧﻄﺒـﻬﻢ ﻓﺤﻤـﺪ ﺍﷲ ﰒ ﻗـﺎﻝ :ﻳﺎ ﻣـﻌﺸﺮ ﺍﻟﻨﺎﺱ! ﻻ
) (١ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .١٥/١٤
١١٦
ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺍﷲ ﻣﺎ ﻭﱄ ﱄ ﺃﺏ ﻭﻻ ﺟﺪ ﻭﻻﻳﺔ ﻗﻂ ،ﻭﻻ
ﺃﺣﺪ ﻣﻦ ﺳﻠﻔﻲ ﺭﺃﻯ ﻫﺬﺍ ﻗﻂ )ﻳﻌﲏ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻜﺮﱘ( ﻭﻣﺎ ﺭﺃﻳﺖ ﻣﺎ ﺗﺮﻭﻥ
ﺇﻻ ﺑﺎﻷﻗﻼﻡ ،ﻓﺄﺟﻬﺪﻭﺍ ﺃﻧﻔﺴﻜﻢ ،ﻭﺃﺗﺒﻌﻮﺍ ﺃﺑﺪﺍﻧﻜﻢ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺗﺪﻭﻳﻨﻪ،
ﻭﺍﺻﱪﻭﺍ ﻋﻠﻰ ﺷﺪﺗﻪ؛ ﻓﺈﻧﻜﻢ ﺗﻨﺎﻟﻮﻥ ﺑﻪ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑـﻪ »ﻣﻔﺘـﺎﺡ ﺩﺍﺭ
ﺍﻟﺴﻌﺎﺩﺓ« ﻭﻫﻮ ﳛﺪﺛﻚ ﻋﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻫﻴﺒﺘـﻪ ﻭﻋﺰﺗـﻪ ﰲ ﺍﻟﻨﻔـﻮﺱ
ﻭﺍﻟﻘﻠﻮﺏ ﻓﻴﻘﻮﻝ :ﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻢ ﺃﻋﻈﻢ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻴﺪ ،ﻭﳍﺬﺍ ﻳﻨﻘﺎﺩ ﺍﻟﻨﺎﺱ
ﻟﻠﺤﺠﺔ ﻣﺎ ﻻ ﻳﻨﻘﺎﺩﻭﻥ ﻟﻠﻴﺪ ،ﻓﺈﻥ ﺍﳊﺠﺔ ﺗﻨﻘﺎﺩ ﳍﺎ ﺍﻟﻘﻠﻮﺏ ،ﻭﺃﻣﺎ ﺍﻟﻴﺪ ﻓﺈﳕـﺎ
ﻳﻨﻘﺎﺩ ﳍﺎ ﺍﻟﺒﺪﻥ ،ﻓﺎﳊﺠﺔ ﺗﺄﺳﺮ ﺍﻟﻘﻠﺐ ﻭﺗﻘﻮﺩﻩ ،ﺑﻞ ﺳﻠﻄﺎﻥ ﺍﳉﺎﻩ ﺇﺫﺍ ﱂ ﻳﻜﻦ
ﻣﻌﻪ ﻋﻠﻢ ﻳﺴﺎﺱ ﺑﻪ ﻓﻬﻮ ﲟﱰﻟﺔ ﺳﻠﻄﺎﻥ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻷﺳﻮﺩ ﻭﳓﻮﻫﺎ ،ﻗﺪﺭﺓ ﺑﻼ
ﻋﻠﻢ ﻭﻻ ﺭﲪﺔ ،ﲞﻼﻑ ﺳﻠﻄﺎﻥ ﺍﳊﺠﺔ ﻓﺈﻧﻪ ﻗﺪﺭﺓ ﺑﻌﻠﻢ ﻭﺭﲪﻪ ﻭﺣﻜﻤﺔ.
ﻭﺳﻠﻄﺎﻥ ﺍﻟﻌﻠﻢ ﻧﺮﺍﻩ ﻭﺍﻗﻌﺎﹰ ﻣﻠﻤﻮﺳﺎﹰ ﰲ ﺣﻴﺎﺗﻨﺎ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺑﺴـﻂ
ﻭﺇﻳﻀﺎﺡ ،ﻓﻤﻦ ﻳﺬﻫﺐ ﻟﻠﻌﻠﻤﺎﺀ ﻟﻠﺴﻼﻡ ﻋﻠﻴﻬﻢ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﳑﻦ ﻳـﺬﻫﺐ ﺇﱃ
ﺍﻟﻮﺯﺭﺍﺀ ﻭﺍﳊﻜﺎﻡ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ!!
ﻗﺎﻝ ﺳﺎﱂ ﺍﺑﻦ ﺃﰊ ﺍﳉﺴﺪ :ﺍﺷﺘﺮﺍﱐ ﻣﻮﻻﻱ ﺑﺜﻼﲦﺎﺋﺔ ﺩﺭﻫﻢ ﻭﺃﻋـﺘﻘﲏ
ﻓﻘﻠﺖ :ﺑﺄﻱ ﺷﻲﺀ ﺃﺣﺘﺮﻑ؟ ﻓﺎﺣﺘﺮﻓﺖ ﺍﻟﻌﻠﻢ ،ﻓﻤﺎ ﲤﺖ ﱄ ﺳﻨﺔ ﺣﱴ ﺃﺗﺎﱐ
) (١
ﺃﻣﲑ ﺍﳌﺪﻳﻨﺔ ﺯﺍﺋﺮﺍﹰ ﻓﻠﻢ ﺁﺫﻥ ﻟﻪ .
F274
ﻭﻗﺎﻝ ﲪﺎﺩ ﺑﻦ ﺳﻠﻴﻤﺎﻥ :ﺩﺧﻠﺖ ﻋﻠﻰ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻓﺈﺫﺍ ﻟﻴﺲ ﰲ
) (١ﺍﻹﺣﻴﺎﺀ .١٩/١
١١٧
ﺍﻟﺒﻴﺖ ﺇﻻ ﺣﺼﲑ ،ﻭﻫﻮ ﺟﺎﻟﺲ ﻭﰲ ﻳﺪﻩ ﻣﺼﺤﻒ ﻳﻘﺮﺃ ﻓﻴﻪ ﻭﺟـﺮﺍﺏ ﻓﻴـﻪ
ﻋﻠﻤﻪ ،ﻭﻣﻄﻬﺮﺓ ﻳﺘﻮﺿﺄ ﻣﻨﻬﺎ ،ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﺇﺫ ﺩﻕ ﺍﻟﺒﺎﺏ ،ﻓﻘﺎﻝ ﲪﺎﺩ:
ﻳﺎ ﺣﺒﻴﺒﺔ! ﺍﺧﺮﺟﻲ ﻓﺎﻧﻈﺮﻱ ﻣﻦ ﻫﺬﺍ؟ ﻓﻘﺎﻟﺖ :ﺭﺳﻮﻝ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺇﱃ
ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻓﺄﺫﻥ ﻟﻪ ﻓﺪﺧﻞ ،ﻓﻘﺎﻝ ﺑﻌﺪ ﺃﻥ ﺳﻠﻢ :ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺼﺒﺤﻚ ﺍﷲ
ﲟﺎ ﺻﺒﺢ ﺑﻪ ﺃﻭﻟﻴﺎﺀﻩ ﻭﺃﻫﻞ ﻃﺎﻋﺘﻪ ،ﻭﻗﻌﺖ ﻣﺴﺄﻟﺔ ،ﻓﺄﺗﻨـﺎ ﻧﺴـﺄﻟﻚ ﻋﻨـﻬﺎ
ﻭﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ :ﻳﺎ ﺣﺒﻴﺒﺔ! ﻫﻠﻢ ﺍﻟﺪﻭﺍﺓ ،ﰒ ﻗﺎﻝ ﱄ :ﺍﻗﻠﺐ ﻛﺘﺎﺑﻪ ﻭﺍﻛﺘـﺐ:
ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺄﻧﺖ ﺻﺒﺤﻚ ﺍﷲ ﲟﺎ ﺻﺒﺢ ﺑﻪ ﺃﻭﻟﻴﺎﺀﻩ ﻭﺃﻫﻞ ﻃﺎﻋﺘﻪ ،ﺇﻧﺎ ﺃﺩﺭﻛﻨـﺎ
ﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﻢ ﻻ ﻳﺄﺗﻮﻥ ﺃﺣﺪﺍﹰ ،ﻓﺈﻥ ﻭﻗﻌﺖ ﻟﻚ ﻣﺴﺄﻟﺔ ﻓﺄﺗﻨﺎ ﻭﺳﻞ ﻣﺎ ﺑﺪﺍ ﻟﻚ،
ﻓﺈﻥ ﺃﺗﻴﺘﲏ ﻓﻼ ﺗﺄﺗﲏ ﲞﻴﻠﻚ ﻭﺭﺟﺎﻟﻚ ،ﻓﻼ ﺃﻧﺼﺢ ﻟﻚ ﻭﻻ ﺃﻧﺼﺢ ﺇﻻ ﻧﻔﺴﻲ،
ﻭﺍﻟﺴﻼﻡ.
ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﺇﺫ ﺩﻕ ﺍﻟﺒﺎﺏ ،ﻓﻘﺎﻝ :ﻳﺎ ﺣﺒﻴﺒﺔ! ﺍﺧﺮﺟﻲ ﻓﺎﻧﻈﺮﻱ
ﻣﻦ ﻫﺬﺍ؟ ﻗﺎﻟﺖ :ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ .ﻗﺎﻝ :ﻗﻮﱄ ﻟﻪ ﻳﺪﺧﻞ ﻭﺣﺪﻩ ،ﻓـﺪﺧﻞ
ﻭﺟﻠﺲ ﺑﲔ ﻳﺪﻳﻪ ﰒ ﺍﺑﺘﺪﺃ ﻓﻘﺎﻝ :ﻣﺎ ﱄ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﻟﻴﻚ ﺍﻣﺘﻸﺕ ﻣﻨﻚ ﺭﻋﺒﺎﹰ؟
ﻗﺎﻝ ﲪﺎﺩ :ﺣﺪﺛﲏ ﺛﺎﺑﺖ ﺍﻟﺒﻨﺎﱐ ﻗﺎﻝ :ﲰﻌﺖ ﺃﻧﺴﺎﹰ ﻳﻘﻮﻝ :ﲰﻌـﺖ
ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ» :ﺇﻥ ﺍﻟﻌﺎﱂ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻌﻠﻤﻪ ﻭﺟﻪ ﺍﷲ ﻫﺎﺑﻪ ﻛﻞ ﺷﻲﺀ،
ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﱰ ﺑﻪ ﺍﻟﻜﻨﻮﺯ ﻫﺎﺏ ﻣﻦ ﻛﻞ ﺷﻲﺀ« .ﻓﻘﺎﻝ :ﻣـﺎ ﺗﻘـﻮﻝ
ﺭﲪﻚ ﺍﷲ ﰲ ﺭﺟﻞ ﻟﻪ ﺍﺑﻨﺎﻥ ﻭﻫﻮ ﻋﻦ ﺃﺣﺪﳘﺎ ﺃﺭﺿﻰ ،ﻓﺄﺭﺍﺩ ﺃﻥ ﳚﻌﻞ ﻟﻪ ﰲ
ﺣﻴﺎﺗﻪ ﺛﻠﺜﻲ ﻣﺎﻟﻪ؟ ﻓﻘﺎﻝ ﲪﺎﺩ :ﻻ ﻳﻔﻌﻞ ﺭﲪﻚ ﺍﷲ ،ﻓﺈﱐ ﲰﻌﺖ ﺃﻧﺴﺎﹰ ﻳﻘﻮﻝ:
ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ» :ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﻌﺬﺏ ﻋﺒﺪﺍﹰ ﻣﻦ ﻋﺒﺎﺩﻩ ﰲ
ﺣﻴﺎﺗﻪ ﻭﻓﻘﻪ ﺇﱃ ﻭﺻﻴﺔ ﺟﺎﺋﺮﺓ« ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﻣﺎﻻﹰ ﻓﻠﻢ ﻳﻘﺒﻞ ﻭﺧﺮﺝ.
١١٨
ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ :ﻛﺎﻥ ﺍﳌﺴﺠﺪ ﻓﺮﺍﺵ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﻋﺸـﺮﻳﻦ
ﺳﻨﺔ! ﻭﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﻣﻴﺔ :ﻛﺎﻥ ﻋﻄﺎﺀ ﻳﻄﻴﻞ ﺍﻟﺼﻤﺖ ،ﻓﺈﺫﺍ ﺗﻜﻠﻢ ﺧﻴـﻞ
ﺇﻟﻴﻨﺎ ﺃﻧﻪ ﻣﺆﻳﺪ .ﻭﻛﺎﻥ ﺃﺳﻮﺩ ،ﺃﻋﻮﺭ ،ﺃﻓﻄﺲ ،ﺃﺷﻞ ،ﺃﻋﺮﺝ ،ﰒ ﻋﻤﻲ! ﻓﻔـﻲ
ﺟﺴﻤﻪ ﺳﺘﺔ ﻋﻴﻮﺏ ،ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺭﻛﻨﺎﹰ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ
) (١
ﻭﺍﻟﻘﺪﻭﺓ ،ﻭﻛﺎﻥ ﺛﻘﺔ ﻓﻘﻴﻬﺎﹰ ،ﺣﺞ ﻧﻴﻔﺎ ﻋﻠﻰ ﺳﺒﻌﲔ ﺣﺠﺔ .
F275
ﻗﺎﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺃﰊ ﺑﻜﺮ :ﻛﺘﺐ ﺇﱄ ﺃﰊ ﻭﻫﻮ ﺑـﺎﻟﻌﺮﺍﻕ ﻳﻘـﻮﻝ ﱄ:
ﻋﻠﻴﻚ ﺑﺎﻟﻌﻠﻢ؛ ﻓﺈﻧﻪ ﺇﻥ ﺍﻓﺘﻘﺮﺕ ﻛﺎﻥ ﻟﻚ ﻣﺎﻻﹰ ،ﻭﺇﻥ ﺍﺳﺘﻐﻨﻴﺖ ﻛـﺎﻥ ﻟـﻚ
ﲨﺎﻻﹰ.
ﻭﻗﺪ ﲨﻊ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻀﺎﺋﻞ ﺍﻟﻌﻠﻢ ﻓﻘﺎﻝ :ﺗﻌﻠﻤﻮﺍ
ﺍﻟﻌﻠﻢ ،ﻓﺈﻥ ﺗﻌﻠﻤﻪ ﺣﺴﻨﺔ ،ﻭﻃﻠﺒﻪ ﻋﺒﺎﺩﺓ ،ﻭﻣﺬﺍﻛﺮﺗﻪ ﺗﺴﺒﻴﺢ ،ﻭﺍﻟﺒﺤﺚ ﻋﻨـﻪ
ﺟﻬﺎﺩ ،ﻭﺗﻌﻠﻴﻤﻪ ﻣﻦ ﻻ ﻳﻌﻠﻤﻪ ﺻﺪﻗﺔ ،ﻭﺑﺬﻟﻪ ﻷﻫﻠﻪ ﻗﺮﺑﺔ ،ﺃﻻ ﺇﻥ ﺍﻟﻌﻠﻢ ﺳﺒﻴﻞ
ﻣﻨﺎﺯﻝ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻭﻫﻮ ﺍﳌﺆﻧﺲ ﰲ ﺍﻟﻮﺣﺸـﺔ ،ﻭﺍﻟﺼـﺎﺣﺐ ﰲ ﺍﻟﻐﺮﺑـﺔ،
ﻭﺍﶈﺪﺙ ﰲ ﺍﳋﻠﻮﺓ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺴﺮﺍﺀ ،ﻭﺍﳌﻌﲔ ﻋﻠﻰ ﺍﻟﻀﺮﺍﺀ ،ﻭﺍﻟـﺰﻳﻦ
ﻋﻨﺪ ﺍﻷﺧﻼﺀ ،ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ،ﻳﺮﻓﻊ ﺍﷲ ﻟﻪ ﺃﻗﻮﺍﻣﺎﹰ ﻓﻴﺠﻌﻠﻬﻢ ﰲ ﺍﳋﲑ
ﻗﺎﺩﺓ ﺃﺋﻤﺔ ،ﺗﻘﺘﻔﻰ ﺁﺛﺎﺭﻫﻢ ،ﻭﻳﻘﺘﺪﻯ ﺑﺄﻓﻌﺎﳍﻢ ،ﻭﺗﺮﻏﺐ ﺍﳌﻼﺋﻜﺔ ﰲ ﺧﻠﺘﻬﻢ،
ﻭﺑﺄﺟﻨﺤﺘﻬﺎ ﲤﺴﻬﻢ ،ﻭﻳﺼﻠﻲ ﻋﻠﻴﻬﻢ ﻛﻞ ﺭﻃﺐ ﻭﻳﺎﺑﺲ ﻭﺣﻴﺘـﺎﻥ ﺍﻟﺒﺤـﺮ
ﻭﻫﻮﺍﻡ ﺍﻷﺭﺽ ﻭﺳﺒﺎﻉ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﺍﻷﻧﻌﺎﻡ ،ﻷﻥ ﺍﻟﻌﻠﻢ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻣـﻦ
ﺍﳉﻬﻞ ،ﻭﻣﺼﺒﺎﺡ ﺍﻷﺑﺼﺎﺭ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ،ﻭﻗﻮﺓ ﺍﻷﺑﺪﺍﻥ ﻣﻦ ﺍﻟﻀﻌﻒ ،ﻭﻳﺒﻠـﻎ
ﺑﺎﻟﻌﺒﺪ ﻣﻨﺎﺯﻝ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻷﺑﺮﺍﺭ ﻭﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠـﻰ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ،
ﻭﺍﻟﺘﻔﻜﺮ ﻓﻴﻪ
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ٩٨/١ﺑﺘﺼﺮﻑ.
١١٩
ﻳﻌﺪﻝ ﺑﺎﻟﺼﻴﺎﻡ ،ﻭﻣﺬﺍﻛﺮﺗﻪ ﺗﻌﺪﻝ ﺑﺎﻟﻘﻴﺎﻡ ،ﻭﺑﻪ ﺗﻮﺻﻞ ﺍﻷﺭﺣﺎﻡ ،ﻭﺑﻪ
ﻳﻌﺮﻑ ﺍﳊﻼﻝ ﻣﻦ ﺍﳊﺮﺍﻡ ،ﻭﻫﻮ ﺇﻣﺎﻡ ﻭﺍﻟﻌﻤﻞ ﺗﺎﺑﻌﻪ ،ﻭﻳﻠﻬﻤـﻪ ﺍﻟﺴـﻌﺪﺍﺀ،
) (١
ﻭﳛﺮﻣﻪ ﺍﻷﺷﻘﻴﺎﺀ .
F276
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ :ﻟﻴﺲ ﺷﻲﺀ ﺃﻋﺰ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﺍﳌﻠﻮﻙ ﺣﻜـﺎﻡ ﻋﻠـﻰ
) (٢
ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﺣﻜﺎﻡ ﻋﻠﻰ ﺍﳌﻠﻮﻙ .
F27
ﻭﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ﺃﺣﺪ ﺷﻴﻮﺥ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻗﺪ ﻭﺿﻊ ﻟﻪ
ﻣﻨﱪ ﺧﺎﺹ ﰲ ﺑﻐﺪﺍﺩ ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﻗﺼﺮ ﺍﳋﻼﻓﺔ ،ﰲ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ ،ﻟﻜﻲ
ﳚﻠﺲ ﻋﻠﻴﻪ ،ﻭﳝﻠﻲ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺄﻣﻮﻥ ﺍﻟﺮﺷﻴﺪ ﻭﲨﻴـﻊ
ﺃﻓﺮﺍﺩ ﺍﳋﻼﻓﺔ ﳛﻀﺮﻭﻥ ﳎﻠﺴﻪ ،ﻭﻛﻞ ﻛﻠﻤﺔ ﻛﺎﻧﺖ ﲣﺮﺝ ﻣﻦ ﻓﻢ ﺳـﻠﻴﻤﺎﻥ
ﺑﻦ ﺣﺮﺏ ﻳﻜﺘﺒﻬﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﻴﺪﻩ ،ﻭﻗﺪ ﻋﺪ ﺍﳊﺎﺿﺮﻭﻥ ﻓﻜـﺎﻥ ﺃﺭﺑﻌـﲔ
) (٣
ﺃﻟﻒ ﻧﺴﻤﺔ .
F278
ﺃﻣﺎ ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻤﺎ ﻓﻬﻮ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ
ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺍﻟﻨﺎﺱ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺍﻟﻌﻠﻢ ﻣﺜﻞ ﺍﳋﺒﺰ ﻭﺍﳌـﺎﺀ؛ ﻷﻥ ﺍﻟﻌﻠـﻢ
) (٤
ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺳﺎﻋﺔ ،ﻭﺍﳋﺒﺰ ﻭﺍﳌﺎﺀ ﰲ ﻛﻞ ﻳﻮﻡ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ .
F279
ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻣﺪﺡ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ:
ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻣﻦ ﺩﺍﺭﺕ ﺍﻟﻔﺘﻴﺎ ﻋﻠﻰ ﺃﻗﻮﺍﳍﻢ ﺑﲔ ﺍﻷﻧـﺎﻡ ،ﺍﻟـﺬﻳﻦ
ﺧﺼﻮﺍ ﺑﺎﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ،ﻭﻋﻨﻮﺍ ﺑﻀﺒﻂ ﻗﻮﺍﻋـﺪ ﺍﳊـﻼﻝ ﻣـﻦ ﺍﳊﺮﺍﻡ،
) (١ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ .٤٦٦/٢
) (٢ﺍﻹﺣﻴﺎﺀ .١٨/١
) (٣ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٣٩٣/١
) (٤ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ .١٧٦/٢
١٢٠
ﻓﻬﻢ ﰲ ﺍﻷﺭﺽ ﲟﻨـﺰﻟﺔ ﺍﻟﻨﺠﻮﻡ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻢ ﻳﻬﺘﺪﻯ ﰲ ﺍﻟﻈﻠﻤﺎﺀ ،ﺣﺎﺟﺔ
ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ ﺃﻋﻈﻢ ﻣﻦ ﺣﺎﺟﺘﻬﻢ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭﻃﺎﻋﺘﻬﻢ ﺃﻓـﺮﺽ
ﻋﻠﻴﻬﻢ ﻣﻦ ﻃﺎﻋﺔ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻵﺑﺎﺀ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨـﻮﺍ
ﺃﹶﻃﻴﻌﻮﺍ ﺍﷲَ ﻭﺃﹶﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝﹶ ﻭﺃﹸﻭﻟﻲ ﺍﻷﻣﺮﹺ ﻣﻨﻜﹸﻢ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ
ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ
ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﻋﻄﺎﺀ ﻭﺍﻟﻀﺤﺎﻙ ،ﻭﳎﺎﻫﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ :ﺃﻭﻟـﻮ
ﺍﻷﻣﺮ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻫﻢ ﺍﻷﻣـﺮﺍﺀ .ﻭﻫـﻲ
ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﺍﻟﺘﺤﻘﻴﻖ :ﺃﻥ ﺍﻷﻣﺮﺍﺀ ﺇﳕـﺎ ﻳﻄـﺎﻋﻮﻥ ﺇﺫﺍ
) (١
ﺃﻣﺮﻭﺍ ﲟﻘﺘﻀﻰ ﺍﻟﻌﻠﻢ ،ﻓﻄﺎﻋﺘﻬﻢ ﺗﺒﻊ ﻟﻄﺎﻋﺔ ﺍﻟﻌﻠﻤﺎﺀ .
F280
ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﻣﱰﻟﺘﻬﻢ ﻭﻫﺬﻩ ﻣﻜﺎﻧﺘﻬﻢ ﻓﺈﻥ ﺍﻷﻣـﺮ ﰲ ﻃﺎﻋﺘـﻬﻢ
ﻭﳏﺒﺘﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻭﳏﺒﺔ ﺍﻟﻌﺎﱂ ﺩﻳﻦ ﻳﺪﺍﻥ ﺎ.
ﻭﻛﺜﲑ ﻣﻦ ﺟﻬﻠﺔ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻳﺜﻨﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ﻋﻦ ﺩﺭﺍﺳـﺔ ﺍﻟﻌﻠـﻮﻡ
ﺍﻟﺸﺮﻋﻴﺔ ﻭﺃﺎ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻬﺎ ،ﻭﻣﺎ ﻋﻠﻤﻮﺍ ﺃﺎ ﺃﺳﺎﺱ ﺍﻟﻔﻼﺡ ﻭﺍﻟﺼـﻼﺡ!!
ﻭﻟﻮ ﺭﺃﻭﺍ ﺣﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﳌﺎ ﻓﻌﻠﻮﺍ .ﻓﻬـﺬﺍ ﺍﻟـﻮﺯﻳﺮ ،ﻭﺫﺍﻙ
ﺍﻟﻘﺎﺋﺪ ،ﻭﻛﺄﻥ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺍﻟﻄﲑ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻠﺲ ﻋﺎﱂ .ﻓﺎﻟﻨﺎﺱ ﺗﺘﺠﻪ
ﻟﻪ ﻭﺗﺴﺄﻟﻪ ﻭﺗﻨﺴﻰ ﺍﻟﻮﺯﻳﺮ ﻭﺍﻟﻜﺒﲑ .ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟!!
ﻗﺎﻝ ﺳﻬﻞ ﺍﻟﺘﺴﺘﺮﻱ :ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻣﻮﺗﻰ ﺇﻻ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ﻛﻠﻬﻢ
ﺳﻜﺎﺭﻯ ﺇﻻ ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﻌﻠﻢ ،ﻭﺍﻟﻌـﺎﻣﻠﻮﻥ ﻣﻐـﺮﻭﺭﻭﻥ ﺇﻻ ﺍﳌﺨﻠﺼـﻮﻥ،
ﻭﺍﳌﺨﻠﺼﻮﻥ ﻋﻠﻰ ﺧﻄﺮ.
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻵﺟﺮﻱ :ﻓﻤﺎ ﻇﻨﻜﻢ -ﺭﲪـﻜﻢ ﺍﷲ -ﺑﻄﺮﻳﻖ ﻓﻴﻪ ﺁﻓﺎﺕ
) (١ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ .٩/١
١٢١
ﻛﺜﲑﺓ ،ﻭﳛﺘﺎﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺳﻠﻮﻛﻪ ﰲ ﻟﻴﻠﺔ ﻇﻠﻤﺎﺀ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺿـﻴﺎﺀ
ﻭﺇﻻ ﲢﲑﻭﺍ ،ﻓﻘﻴﺾ ﺍﷲ ﳍﻢ ﻓﻴﻪ ﻣﺼﺎﺑﻴﺢ ﺗﻀﻲﺀ ﳍﻢ ،ﻓﺴﻠﻜﻮﻩ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ
ﻭﺍﻟﻌﺎﻓﻴﺔ ،ﰒ ﺟﺎﺀﺕ ﻃﺒﻘﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻻﺑﺪ ﳍﻢ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﻓﻴﻪ ﻓﺴﻠﻜﻮﺍ،
ﻓﺒﻴﻨﻤﺎ ﻫﻢ ﻛﺬﻟﻚ ﺇﺫ ﻃﻔﺌﺖ ﺍﳌﺼﺎﺑﻴﺢ ﻓﺒﻘﻮﺍ ﰲ ﺍﻟﻈﻠﻤﺔ ،ﻓﻤﺎ ﻇﻨﻜﻢ ـﻢ؟
ﻫﻜﺬﺍ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻨﺎﺱ ،ﻻ ﻳﻌﻠﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﻴﻒ ﺃﺩﺍﺀ ﺍﻟﻔـﺮﺍﺋﺾ ﻭﻻ
ﻛﻴﻒ ﺍﺟﺘﻨﺎﺏ ﺍﶈﺎﺭﻡ ،ﻭﻻ ﻛﻴﻒ ﻳﻌﺒﺪ ﺍﷲ ﰲ ﲨﻴﻊ ﻣﺎ ﻳﻌﺒﺪ ﺑﻪ ﺧﻠﻘـﻪ ﺇﻻ
ﺑﺒﻘﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﺈﺫﺍ ﻣﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﲢﲑ ﺍﻟﻨﺎﺱ ،ﻭﺩﺭﺱ ﺍﻟﻌﻠﻢ ﲟﻮﻢ ،ﻭﻇﻬـﺮ
) (١
ﺍﳉﻬﻞ .
F281
ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﺃﰊ ﺍﻟﻮﻓﺎﺀ ﺍﺑﻦ ﻋﻘﻴﻞ ﻭﻫﻮ ﻳﺼﻒ ﻣﺎ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ
ﺗﻌﺎﱃ ﻓﻴﻘﻮﻝ :ﺣﺎﺷﺎ ﺍﳌﺒﺪﺉ ﺍﳋﺎﻟﻖ ﳍﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺷﻜﺎﻝ ﻭﺍﻟﻌﻠﻮﻡ ،ﺃﻥ
ﻳﺮﺿﻰ ﳍﻢ ﺑﺘﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﻴﺴﲑﺓ ،ﻻ ﻭﺍﷲ ﻻ ﺭﺿﻲ ﳍﻢ ﺇﻻ ﺑﻀﻴﺎﻓﺔ ﲡﻤﻌﻬﻢ
ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺗﻠﻴﻖ ﺑﻜﺮﻣﻪ ﺳﺒﺤﺎﻧﻪ ،ﻧﻌﻴﻢ ﺑﻼ ﺛﺒﻮﺭ ،ﻭﺑﻘﺎﺀ ﺑﻼ ﻣﻮﺕ،
ﻭﺍﺟﺘﻤﺎﻉ ﺑﻼ ﻓﺮﻗﺔ ،ﻭﻟﺬﺍﺕ ﺑﻐﲑ ﻧﻐﺼﺔ.
ﺑﻞ ﻟﻘﺪ ﺑﻠﻎ ﻣﻦ ﺷﺮﻑ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﻠﻮﻙ ﺍﻷﺭﺽ ﻭﺳﻼﻃﻴﻨﻬﺎ
ﻛﺎﻧﻮﺍ ﻳﺘﻤﻨﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴـﺎﻛﺮ
ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﳉﻤﺤﻲ ﻗﺎﻝ :ﻗﻴﻞ ﻟﻠﺨﻠﻴﻔﺔ ﺍﳌﻨﺼﻮﺭ :ﻫﻞ ﺑﻘـﻲ ﻣـﻦ
ﻟﺬﺍﺕ ﺍﻟﺪﻧﻴﺎ ﺷﻲﺀ ﱂ ﲢﺼﻠﻪ؟ ﻓﻘﺎﻝ :ﺑﻘﻴﺖ ﺧﺼﻠﺔ ﺃﻥ ﺃﻗﻌﺪ ﻋﻠـﻰ ﺳـﺮﻳﺮ
ﺍﳌﺪﺭﺱ ﻭﺣﻮﱄ ﻃﻼﺏ ﺍﳊﺪﻳﺚ ﻓﻴﻘﻮﻝ ﺍﳌﺴﺘﻤﻠﻲ :ﺣﺪﺛﻨﺎ ،ﻓﺄﻗﻮﻝ :ﺣـﺪﺛﻨﺎ
ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ .....ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ، ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳـﻼﻡ :ﻓﻠﻤـﺎ
ﻛﺎﻥ ﺍﻟﺼﺒﺎﺡ ﻏﺪﺍ ﺍﻟﻮﺯﺭﺍﺀ ﻭﺃﺑﻨﺎﺅﻫﻢ ،ﻭﻣﻌﻬﻢ ﺍﶈﺎﺑﺮ ﻭﺍﻟﺪﻓـﺎﺗﺮ ،ﻭﺩﺧـﻠﻮﺍ
) (١ﺃﺧﻼﻕ ﺍﻟﻌﻠﻤﺎﺀ ﺹ.٩٦
١٢٢
ﻋﻠﻰ ﺍﳌﻨﺼﻮﺭ ﻟﻴﻜﺘﺒﻮﺍ ﻋﻨﻪ ﺍﳊﺪﻳﺚ ﻭﳛﻘﻘﻮﺍ ﻟﻪ ﻣﺎ ﲤﻨﺎﻩ ،ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﺍﳌﻨﺼﻮﺭ
ﻗﺎﻝ :ﻟﺴﺘﻢ ﺑﺄﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻳﻦ ﺃﺭﻳﺪﻫﻢ ﺇﳕﺎ ﻫﻢ ﺍﻟﺪﻧﺴـﺔ ﺛﻴـﺎﻢ،
) (١
ﺍﳌﺸﻘﻘﺔ ﺃﺭﺟﻠﻬﻢ ،ﺍﻟﺮﺣﺎﻟﻮﻥ ﰲ ﺍﻟﺒﻠﺪﺍﻥ .
F28
ﻗﺎﻝ ﺍﻷﻋﻤﺶ :ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺸﻴﺦ ﱂ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﻜﺘﺐ ﺍﳊﺪﻳﺚ
ﻓﺎﺻﻔﻊ ﻟﻪ )ﺃﻱ ﺍﻟﻄﻤﻪ( ،ﻓﺈﻧﻪ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻘﻤﺮﺍﺀ ،ﻗﻴﻞ :ﻭﻣﺎ ﺷﻴﻮﺥ ﺍﻟﻘﻤﺮﺍﺀ؟
ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ :ﻫﻢ ﺷﻴﻮﺥ ﺩﻫﺮﻳﻮﻥ ،ﳚﺘﻤﻌﻮﻥ ﰲ ﻟﻴﺎﱄ ﺍﻟﻘﻤﺮ ،ﻳﺘـﺬﺍﻛﺮﻭﻥ
) (٢
ﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ ﻭﻻ ﳛﺴﻦ ﺃﺣﺪﻫﻢ ﺃﻥ ﻳﺘﻮﺿﺄ ﻟﻠﺼﻼﺓ .
F283
ﻭﻗﺎﻝ ﻣﺒﻴﻨﺎﹰ ﻗﺪﺭ ﻧﻔﺴﻪ ﻭﻗﺪﺭ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻭﺍﻟﺬﻱ ﺭﻓﻊ ﻗﺪﺭﻩ
ﻭﺃﻧﺰﻟﻪ ﻣﱰﻟﺔ ﻋﺎﻟﻴﺔ :ﻟﻮﻻ ﺍﻟﻘﺮﺁﻥ ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻱ ﻟﻜﻨﺖ ﻣﻦ ﺑﻘﺎﱄ
) (٣
ﺍﻟﻜﻮﻓﺔ .
F284
ﻗﺎﻝ ﺍﳌﺰﱐ :ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺇﺫﺍ ﺭﺃﻯ ﺷﻴﺨﺎﹰ )ﺃﻱ ﻛﺒﲑ ﺍﻟﺴﻦ(
ﺳﺄﻟﻪ ﻋﻦ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻢ ﺳﻜﺖ ﻋﻨﻪ ﻭﺇﻻ
ﻗﺎﻝ ﻟﻪ :ﻻ ﺟﺰﺍﻙ ﺍﷲ ﺧﲑﺍﹰ ﻋﻦ ﻧﻔﺴﻚ ﻭﻻ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻗﺪ ﺿﻴﻌﺖ
) (٤
ﻧﻔﺴﻚ ﻭﺿﻴﻌﺖ ﺍﻹﺳﻼﻡ .
F285
ﻭﺍﻟﻌﻠﻤﺎﺀ ﳍﻢ ﺳﻬﺎﻡ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ، ﳚﺮﻱ ﳍﻢ ﺍﳋﲑ ﺣﱴ
ﺑﻌﺪ ﻣﻮﻢ ﳌﺎ ﻧﺸﺮﻭﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻣﺎ ﺑﻴﻨﻮﻩ ﻟﻠﻨﺎﺱ.
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » : ﺇﺫﺍ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ )ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺁﺩﻡ(
ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ :ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ،ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ ،ﺃﻭ ﻭﻟﺪ
ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ« ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
) (١ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ ﺹ.١٧٧
) (٢ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩ ﺟـ .٢
) (٣ﺍﻟﺴﲑ .٢٢٩/٦
) (٤ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺟـ .٢
١٢٣
ﻗﺎﻝ ﻛﻤﻴﻞ ﺍﻟﻨﺨﻌﻲ :ﺧﺮﺟﺖ ﻣﻊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻪ ﺇﱃ ﺍﳉﺒﺎﻧﺔ )ﺃﻱ ﺍﳋﻼﺀ( ﻓﻘﺎﻝ ﱄ :ﻳﺎ ﻛﻤﻴﻞ! ﺍﻟﻨﺎﺱ ﺛﻼﺛﺔ :ﻋﺎﱂ ﺭﺑﺎﱐ،
ﻭﻣﺘﻌﻠﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﳒﺎﺓ ،ﻭﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﳘﺞ ﺭﻋﺎﻉ؛ ﺃﺗﺒﺎﻉ ﻛﻞ ﻧﺎﻋﻖ ،ﳝﻴﻠﻮﻥ
ﻣﻊ ﻛﻞ ﺭﻳﺢ .ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻗﻮﻥ ﻣﺎ ﺑﻘﻲ ﺍﻟﺪﻫﺮ ،ﺃﻋﻴﺎﻢ ﻣﻔﻘﻮﺩﺓ ،ﻭﺃﻣﺜـﺎﳍﻢ ﰲ
ﺍﻟﻘﻠﻮﺏ ﻣﻮﺟﻮﺩﺓ.
ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻠﻤﺎ ﺣﻞ ﻣﺪﻳﻨﺔ ﺃﻭ ﻧـﺰﻝ ﺃﺭﺿـﺎﹰ ﻛـﺎﻥ
ﺍﳌﺴﻠﻤﻮﻥ ﻳﺰﺩﲪﻮﻥ ﺣﻮﻟﻪ ﺣﻴﺚ ﻳﻔﻮﻕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺒﻴﺎﻥ.
ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻣﺎ ﲰﻌﻮﺍ ﺗﻠﻚ ﺍﻷﻭﺻﺎﻑ ﺍﳋﺎﺭﻗﺔ ﺍﻟﱵ ﻭﻫﺒـﻬﺎ ﺍﷲ
ﳍﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ؛ ﻣﻦ ﻓﻘﻪ ﻋﺪﱘ ﺍﻟﻨﻈﲑ ،ﻭﺫﺍﻛﺮﺓ ﺧﺎﺭﻗﺔ ،ﻭﺗﺒﺤﺮ ﰲ ﺍﻟﻌﻠﻢ،
ﻛﺎﻧﻮﺍ ﻳﺘﻤﻨﻮﻥ ﺭﺅﻳﺘﻪ .ﻓﺈﺫﺍ ﻧﺰﻝ ﻣﻜﺎﻧﺎﹰ ﲡﻤﻌﻮﺍ ﺣﻮﻟﻪ ﲝﻴﺚ ﻻ ﻳﻜﺎﺩ ﻳﻮﺟـﺪ
ﻣﻮﺿﻊ ﻗﺪﻡ ﻣﻦ ﺷﺪﺓ ﺍﻟﺰﺣﺎﻡ ﻭﻛﺜﺮﺓ ﺍﻟﻨﺎﺱ.
ﻭﳌﺎ ﺭﺟﻊ ﺇﱃ ﲞﺎﺭﻯ ﻋﺎﺋﺪﺍﹰ ﻣﻦ ﺭﺣﻠﺘﻪ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻧﺼﺒﺖ ﻟﻪ ﺍﻟﻘﺒـﺎﺏ
ﻋﻠﻰ ﻓﺮﺳﺦ ﻣﻦ ﺍﻟﺒﻠﺪ ﻭﺍﺳﺘﻘﺒﻠﻪ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ،ﺣﱴ ﱂ ﻳﺒﻖ ﻣـﺬﻛﻮﺭ ﺇﻻ
ﻭﻧﺸﺮ ﻋﻠﻴﻪ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﲑ.
ﻭﺟﺮﻯ ﻣﻌﻪ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﻧﻴﺴﺎﺑﻮﺭ.
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ:
ﳌﺎ ﻗﺪﻡ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )ﺍﻟﺒﺨﺎﺭﻱ( ﻧﻴﺴﺎﺑﻮﺭ ﻣﺎ ﺭﺃﻳﺖ ﻭﺍﻟﻴﺎﹰ ﻭﻻ ﻋﺎﳌﹰﺎ
ﻓﻌﻞ ﺑﻪ ﺃﻫﻞ ﻧﻴﺴﺎﺑﻮﺭ ﻣﺎ ﻓﻌﻠﻮﺍ ﺑﻪ ،ﺍﺳﺘﻘﺒﻠﻮﻩ ﻣﻦ ﻣﺮﺣﻠﺘﲔ ﻣـﻦ ﺍﻟﺒﻠـﺪ ﺃﻭ
) (١
ﺛﻼﺙ .
F286
ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺎﺻﻢ ﺑﻦ ﻋﻠﻲ ﳚﻠﺲ ﻋﻠﻰ ﺳﻄـﺢ ﰲ ﺭﺣﺒﺔ ﺍﻟﻨﺨﻞ
) (١ﻣﻔﺪﻣﺔ ﺍﻟﻔﺘﺢ ﺹ.٤٩٣
١٢٤
ﺧﺎﺭﺝ ﺑﻐﺪﺍﺩ ،ﻭﻛﺎﻥ ﻣﺴﺘﻤﻴﻠﻪ ﻫﺎﺭﻭﻥ ﻳﺮﻛﺐ ﳔﻠﺔ ﻣﻌﻮﺟﺔ ،ﻭﺫﺍﺕ
ﻣﺮﺓ ﺃﺭﺳﻞ ﺍﳋﻠﻴﻔﺔ ﺍﳌﻌﺘﺼﻢ ﺑﺎﷲ ﻣﻦ ﳛﺮﺯ ﻟﻪ ﻋﺪﺩ ﺍﳊﺎﺿـﺮﻳﻦ ﰲ ﳎﻠﺴـﻪ،
) (١
ﻓﻜﺎﻥ ﻋﺪﺩﻫﻢ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺃﻟﻒ .
F287
ﻭﻛﺎﻧﺖ ﻃﺮﻳﻘﺔ ﺇﻳﺼﺎﻝ ﺍﻟﻌﻠﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺸﻴﺦ ﺑﻮﺟﻮﺩ ﻣﻦ ﻳﺒﻠﻎ ﻣﺎ
ﻗﺎﻝ ﺣﱴ ﻳﻨﻘﻄﻊ ﺍﻟﺼﻮﺕ ،ﻭﻳﻘﻮﻡ ﺬﺍ ﺍﻟﻌﻤﻞ ﻋﺪﺩ ﻣﻦ ﺍﳌﺴﺘﻤﻠﲔ.
ﻭﳌﺎ ﻗﺪﻡ ﺃﺑﻮ ﻣﺴﻠﻢ ﺍﻟﻜﺠﻲ ﺑﻐﺪﺍﺩ ﺃﻣﻠﻰ ﰲ ﺭﺣﺒﺔ ﻏﺴﺎﻥ ،ﻓﻜﺎﻥ ﰲ
ﳎﻠﺴﻪ ﺳﺒﻌﺔ ﻣﺴﺘﻤﻠﲔ ﻳﺒﻠﻎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻵﺧﺮ ،ﻭﻳﻜﺘﺐ ﺍﻟﻨﺎﺱ ﻋﻨـﻪ
ﻗﻴﺎﻣﺎﹰ ،ﰒ ﻣﺴﺤﺖ ﺍﻟﺮﺣﺒﺔ ،ﻭﺣﺴﺐ ﻣﻦ ﺣﻀﺮ ﲟﺤﱪﺓ ،ﻓﺒﻠﻎ ﺫﻟـﻚ ﻧﻴﻔـﺎﹰ
ﻭﺃﺭﺑﻌﲔ ﺃﻟﻒ ﺧﱪﺓ ﺳﻮﻯ ﺍﻟﻨﻈﺎﺭﺓ.
ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻌﻮﻥ ﻓﻘﻂ ﻭﻻ ﻳﻜﺘﺒﻮﻥ ،ﻛﺎﻧﻮﺍ ﺧﺎﺭﺟﲔ ﻣﻦ
) (٢
ﻋﺪﺍﺩﻫﻢ . F28
ﻗﺎﻝ ﺍﻟﻔﺮﺑﺮﻱ :ﺇﻥ ﺗﺴﻌﲔ ﺃﻟﻒ ﺭﺟﻞ ﺃﺧﺬ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺤﻪ ﰲ
ﺣﻴﺎﺗﻪ ﻭﺍﺳﺘﺠﺎﺯﻭﻩ ﺭﻭﺍﻳﺘﻪ.
ﻧﻌﻢ ﺗﺴﻌﻮﻥ ﺃﻟﻔﺎﹰ ﺃﺧﺬﻭﺍ ﺇﺟﺎﺯﺓ ﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ
ﺍﷲ ،ﻭﺍﻟﻴﻮﻡ ﻛﻢ ﻟﺪﻳﻨﺎ ﻣﻦ ﻗﺮﺃ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻧﻈﺮﺍﹰ ...ﺑﻞ ﺟﺰﺀﺍﹰ ﻣﻨﻪ؟!
ﻗﺎﻝ ﳛﲕ ﺑﻦ ﺟﻌﻔﺮ :ﺇﻥ ﳎﻠﺲ ﻋﻠﻲ ﺑﻦ ﻋﺎﺻﻢ ﻛﺎﻥ ﳛﻀﺮﻩ ﺛﻼﺛﻮﻥ
) (٣
ﺃﻟﻒ ﻧﺴﻤﺔ .
F289
) (١ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٣٩٧/١
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٦٢١/٢
) (٣ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٣١٧/١
١٢٥
ﻭﳌﺎ ﺟﺎﺀ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﺩﺭﺱ ﰲ ﺑﻐﺪﺍﺩ ﻗﺪﺭ ﻋـﺪﺩ ﺍﳊﺎﺿـﺮﻳﻦ
ﺑﺴﺒﻌﲔ ﺃﻟﻒ ﻧﺴﻤﺔ.
ﻭﻋﻨﺪﻣﺎ ﻋﻘﺪ ﺍﻟﻔﺮﻳﺎﰊ ﺃﺣﺪ ﺷﻴﻮﺥ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﳎﻠﺲ ﺇﻣﻼﺋﻪ ﰲ
ﺑﻐﺪﺍﺩ ﻛﺎﻥ ﻋﺪﺩ ﺍﳌﺴﺘﻤﻠﲔ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﺔ ﻋﺸﺮ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺒﻠﻐﻮﻥ ﻟﻔـﻆ
) (١
ﺍﻟﺸﻴﺦ ﻟﻠﻨﺎﺱ ،ﻭﻗﺪﺭ ﻋﺪﺩ ﺍﳊﺎﺿﺮﻳﻦ ﺑﺜﻼﺛﲔ ﺃﻟﻔﺎﹰ .
F290
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺃﹶﻭ ﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻴﺘﺎ ﻓﹶﺄﹶﺣﻴﻴﻨﺎﻩ ﻭﺟﻌﻠﹾﻨﺎ ﻟﹶﻪ ﻧﻮﺭﺍ ﻳﻤﺸﻲ
ﺑﹺﻪ ﻓﻲ ﺍﻟﻨﺎﺱﹺ ﻛﹶﻤﻦ ﻣﺜﹶﻠﹸﻪ ﻓﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕ ﻟﹶﻴﺲ ﺑﹺﺨﺎﺭﹺﺝﹴ ﻣﻨﻬﺎ ﻓﻬﻞ ﻳﺴـﺘﻮﻱ
ﺍﻟﻌﺎﱂ ﻭﺍﳉﺎﻫﻞ؟!
ﻭﻛﻞ ﺿﺮﺭ ﻳﺼﻴﺐ ﺍﻟﻌﺒﺪ ﰲ ﺩﻧﻴﺎﻩ ﺃﻭ ﺃﺧﺮﺍﻩ ﺳﺒﺒﻪ ﺍﳉﻬـﻞ ،ﻭﻟـﺬﺍ
ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺍﳉﻬﺎﻝ ﻫﻢ ﺷﺮ ﺍﻟﺪﻭﺍﺏ ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﺇﹺﻥﱠ ﺷﺮ ﺍﻟﺪﻭﺍﺏ
ﻋﻨﺪ ﺍﷲِ ﺍﻟﺼﻢ ﺍﻟﹾﺒﻜﹾﻢ ﺍﻟﱠﺬﻳﻦ ﻻﹶ ﻳﻌﻘﻠﹸﻮﻥﹶ ﺑﻞ ﺟﻌﻞ ﺍﷲ ﺍﳉﻬـﺎﻝ ﲟﱰﻟـﺔ
ﺍﻟﻌﻤﻴﺎﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺒﺼﺮﻭﻥ ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﺃﹶﻓﹶﻤﻦ ﻳﻌﻠﹶﻢ ﺃﹶﻧﻤﺎ ﺃﹸﻧﺰﹺﻝﹶ ﺇﹺﻟﹶﻴﻚ ﻣـﻦ
ﺭﺑﻚ ﺍﻟﹾﺤﻖ ﻛﹶﻤﻦ ﻫﻮ ﺃﹶﻋﻤﻰ ﻓﺎﳉﻬﻞ ﺃﺻﻞ ﺍﻷﺧﻼﻕ ﺍﻟﺮﺩﻳﺌﺔ ﻣﻦ ﺍﻟﻜـﱪ
ﻭﺍﻟﻔﺨﺮ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ.
ﻭﻗﺪ ﺗﻮﻋﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﻭﻋـﻦ
ﺗﻌﻠﻤﻪ ﺑﻮﻋﻴﺪ ﺷﺪﻳﺪ ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﻭﻻﹶ ﺗﻜﹸﻮﻧﻮﺍ ﻛﹶﺎﻟﱠﺬﻳﻦ ﻧﺴﻮﺍ ﺍﷲَ ﻓﹶﺄﹶﻧﺴﺎﻫﻢ
ﺃﹶﻧﻔﹸﺴﻬﻢ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻭﺍﳌﻌـﲎ ﺃﻥ ﻣـﻦ ﻧﺴـﻲ ﺭﺑـﻪ ﺃﻧﺴـﺎﻩ
ﺍﷲ ﺫﺍﺗﻪ ﻭﻧﻔﺴﻪ ،ﻓﻠﻢ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺘﻪ ﻭﻻ ﻣﺼﺎﳊﻪ ،ﺑـﻞ ﻧﺴـﻲ ﻣـﺎ ﺑـﻪ
ﺻﻼﺣﻪ ﻭﻓﻼﺣﻪ ﰲ ﻣﻌﺎﺷﻪ ﻭﻣﻌﺎﺩﻩ ،ﻓﺼﺎﺭ ﻣﻌﻄﻼﹰ ﻣﻬﻤﻼﹰ ﲟﻨـﺰﻟﺔ ﺍﻷﻧـﻌﺎﻡ
) (١ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .٢٠٣/٧
١٢٦
ﺍﻟﺴﺎﺋﺒﺔ ،ﺑﻞ ﺭﲟﺎ ﻛﺎﻧﺖ ﺍﻷﻧﻌﺎﻡ ﺃﺧﱪ ﲟﺼﺎﳊﻬﺎ ﻣﻨﻪ .ﻭﻧﺴﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﺮﺑﻪ
ﲟﻌﲎ ﺇﻋﺮﺍﺿﻪ ﻋﻦ ﺩﻳﻨﻪ ﻭﺗﺮﻛﻪ ﻟﺘﻌﻠﻢ ﺷﺮﻋﻪ ﻭﺃﻭﺍﻣﺮﻩ.
ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﻫﻮ ﻳﺒﲔ ﻟﻚ ﺣﺎﻝ ﺍﳉﺎﻫـﻞ ﻓﻴﻘـﻮﻝ:
ﺍﻟﻌﻠﻢ ﺣﻴﺎﺓ ﻭﻧﻮﺭ ،ﻭﺍﳉﻬﻞ ﻣﻮﺕ ﻭﻇﻠﻤﺔ ،ﻭﺍﻹﻧﺴﺎﻥ ﺇﳕﺎ ﻳﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻩ ﻣﻦ
ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﻔﻀﻴﻠﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﺇﻻ ﻓﻐﲑﻩ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺴﺒﺎﻉ ﺃﻛﺜـﺮ
ﺃﻛﻼﹰ ﻣﻨﻪ ﻭﺃﻗﻮﻯ ﺑﻄﺸﺎﹰ ،ﻭﺇﳕﺎ ﻣﻴﺰ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﻌﻠﻤﻪ ،ﻓﺈﺫﺍ ﻋﺪﻡ ﺍﻟﻌﻠـﻢ
ﺑﻘﻲ ﻣﻌﻪ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺪﻭﺍﺏ ﻭﻫﻲ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﶈﻀﺔ ﻓﻼ
ﻳﺒﻘﻰ ﻓﻴﻪ ﻓﻀﻞ ﻋﻠﻴﻬﻢ .ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟـﻪ ﻋﻠـﻢ ﲟـﺎ
ﻳﺼﻠﺤﻪ ﰲ ﻣﻌﺎﺷﻪ ﻭﻣﻌﺎﺩﻩ ﻛﺎﻥ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﻬﻴﻢ ﺧﲑﺍﹰ ﻣﻨﻪ ﻟﺴﻼﻣﺘﻪ ﰲ ﺍﳌﻌﺎﺩ
ﳑﺎ ﻳﻬﻠﻜﻪ ﺩﻭﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﻫﻞ.
ﻭﺭﺣﻢ ﺍﷲ ﻣﻦ ﻗﺎﻝ:
ﻛﻴﻼ ﻳﻜﻮﻥ ﺷﺒﻴﻪ ﺍﻟﺸﺎﺀ ﻭﺍﻟﺒﻘﺮ ﻓﻠﻴﺠﺘﻬﺪ ﺭﺟﻞ ﰲ ﺍﻟﻌﻠﻢ ﻳﻄﻠﺒﻪ
ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ :ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺨﺮﺝ ﻣﻦ ﻣﱰﻟـﻪ ﻭﻋﻠﻴـﻪ ﻣـﻦ
ﺍﻟﺬﻧﻮﺏ ﻣﺜﻞ ﺟﺒﺎﻝ ﺎﻣﺔ ،ﻓﺈﺫﺍ ﲰﻊ ﺍﻟﻌﺎﱂ ﺧﺎﻑ ،ﻭﺍﺳﺘﺮﺟﻊ ﻋﻦ ﺫﻧﻮﺑـﻪ،
ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﻣﱰﻟﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺫﻧﺐ .ﻓﻼ ﺗﻔﺎﺭﻗﻮﺍ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻤﺎﺀ؛ ﻓﺈﻥ ﺍﷲ
) (١
ﻋﺰ ﻭﺟﻞ ﱂ ﳜﻠﻒ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺗﺮﺑﺔ ﺃﻛﺮﻡ ﻣﻦ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻤﺎﺀ .
F291
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻌﻠـﻢ ﺃﺣـﻮﺝ ﻣﻨـﻬﻢ ﺇﱃ ﺍﻟﻄﻌـﺎﻡ
ﻭﺍﻟﺸـﺮﺍﺏ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟـﺮﺟﻞ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻣﺮﺓ ﺃﻭ
) (١ﺍﻹﺣﻴﺎﺀ .٤١٣/١
١٢٧
) (١
ﻣﺮﺗﲔ ،ﺃﻣﺎ ﺣﺎﺟﺘﻪ ﻟﻠﻌﻠﻢ ﻓﻬﻲ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺳﻪ .
F29
) (٢
ﻗﺎﻝ ﺍﳊﺴﻦ ﺭﲪﻪ ﺍﷲ :ﻟﻮﻻ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺼﺎﺭ ﺍﻟﻨﺎﺱ ﻛﺎﻟﺒﻬﺎﺋﻢ .
F293
ﻳﺎ ﻃﻼﺏ ﺍﻟﻌﻠﻢ:
ﻛﻮﻧﻮﺍ ﻳﻨﺎﺑﻴﻊ ﺍﻟﻌﻠﻢ ،ﻣﺼﺎﺑﻴﺢ ﺍﳍﺪﻯ ،ﺃﺣﻼﺱ ﺍﻟﺒﻴﻮﺕ ،ﺳﺮﺝ ﺍﻟﻠﻴـﻞ،
ﺟﺪﺩ ﺍﻟﻘﻠﻮﺏ ،ﺧﻠﻘﺎﻥ ﺍﻟﺜﻴﺎﺏ ،ﺗﻌﺮﻓﻮﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﲣﻔﻮﻥ ﻋﻠـﻰ ﺃﻫـﻞ
ﺍﻷﺭﺽ.
ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﻗﻠﺖ ﻷﰊ :ﻳﺎ ﺃﰊ! ﺃﻱ ﺭﺟﻞ ﻛـﺎﻥ
ﺍﻟﺸﺎﻓﻌﻲ ﻓﺈﱐ ﲰﻌﺘﻚ ﺗﻜﺜﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻟﻪ؟ ﻓﻘﺎﻝ ﱄ :ﻳﺎ ﺑﲏ! ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ
ﻛﺎﻟﺸﻤﺲ ﻟﻠﺪﻧﻴﺎ ،ﻭﻛﺎﻟﻌﺎﻓﻴﺔ ﻟﻠﻨﺎﺱ ،ﻓﺎﻧﻈﺮ ﻫﻞ ﳍﺬﻳﻦ ﻣﻦ ﺧﻠﻒ ﺃﻭ ﻣﻨﻬﻤﺎ
) (٣
ﻋﻮﺽ؟ . F294
ﻭﻗﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ :ﻟﻮ ﺃﻥ ﺛﻮﺍﺏ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺪﺍ ﻟﻠﻨﺎﺱ ﻻﻗﺘﺘﻠﻮﺍ
) (٤
ﻋﻠﻴﻪ ﺣﱴ ﻳﺘﺮﻙ ﻛﻞ ﺫﻱ ﺇﻣﺎﺭﺓ ﺇﻣﺎﺭﺗﻪ ﻭﻛﻞ ﺫﻱ ﺳﻮﻕ ﺳﻮﻗﻪ .
F295
ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ :ﺍﻟﻌﺎﱂ ﻃﺒﻴﺐ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﺪﺭﻫﻢ ﺩﺍﺀ ﺍﻟﺪﻳﻦ ،ﻓﺈﺫﺍ
) (٥
ﺍﺟﺘﺮ ﺍﻟﻄﺒﻴﺐ ﺍﻟﺪﺍﺀ ﺇﱃ ﻧﻔﺴﻪ ،ﻓﻤﱴ ﻳﺪﺍﻭﻱ ﻏﲑﻩ؟ .
F296
ﻭﳓﻦ ﻧﺴﲑ ﰲ ﺭﺣﺎﺏ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻫﻢ ﻣﻞﺀ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼـﺮ ﻣﺎﺿـﻴﺎﹰ
ﻭﺣﺎﺿﺮﺍﹰ ،ﻧﺴﺘﺮﺷﺪ ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ :ﺍﳊﻜـﺎﻳﺎﺕ ﻋـﻦ
) (١ﺬﻳﺐ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ.
) (٢ﺍﻟﻔﻮﺍﺋﺪ ﺹ.١٩٣
) (٣ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ .٣٧١/٢٤
) (٤ﺍﻹﺣﻴﺎﺀ .٤١٣/١
) (٥ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﺹ.٤٣
١٢٨
ﺍﻟﻌﻠﻤﺎﺀ ﻭﳏﺎﺳﻨﻬﻢ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘـﻪ؛ ﻷـﺎ ﺁﺩﺍﺏ ﺍﻟﻘـﻮﻡ
) (١
ﻭﺃﺧﻼﻗﻬﻢ .
F297
ﻭﻗﺪ ﺣﺪﺩ ﻭﺿﺢ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻨﻬﺞ ﺍﻟﻄﻠﺐ ﻭﺳﲑ ﺍﺪ ﻓﻘـﺎﻝ ﺳـﻔﻴﺎﻥ
ﺍﻟﺜﻮﺭﻱ :ﺃﻭﻝ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺼﻤﺖ ،ﰒ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﰒ ﺍﻟﻌﻤﻞ ﺑﻪ ،ﰒ ﺣﻔﻈﻪ ،ﰒ
) (٢
ﻧﺸﺮﻩ .
F298
ﰒ ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﺍﻧﻈﺮ ﻭﺗﺄﻣﻞ ﻭﺍﻋﺘﱪ ﰲ ﻗﻮﻝ ﺃﺣﺪﻫﻢ.
ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ :ﻣﺎ ﳓﻦ ﻓﻴﻤﻦ ﻣﻀﻰ ﺇﻻ ﻛﺒﻘﻞ ﰲ ﺃﺻﻮﻝ
ﳔﻞ ﻃﻮﺍﻝ.
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻭﻣﻦ ﻟﻪ ﰲ ﺍﻷﻣﺔ ﻟﺴﺎﻥ ﺻﺪﻕ ﻋـﺎﻡ
ﲝﻴﺚ ﻳﺜﲎ ﻋﻠﻴﻪ ﻭﳛﻤﺪ ﰲ ﲨﺎﻫﲑ ﺃﺟﻨﺎﺱ ﺍﻷﻣﺔ ﻓﻬـﺆﻻﺀ ﺃﺋﻤـﺔ ﺍﳍـﺪﻯ،
ﻭﻣﺼﺎﺑﻴﺢ ﺍﻟﺪﺟﻰ ،ﻭﻏﻠﻄﻬﻢ ﻗﻠﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺻﻮﺍﻢ ،ﻭﻋﺎﻣﺘﻪ ﻣﻦ ﻣـﻮﺍﺭﺩ
ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﱵ ﻳﻌﺬﺭﻭﻥ ﻓﻴﻬﺎ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺪﻝ ﻓﻬﻢ ﺑﻌـﺪﺍﺀ
) (٣
ﻋﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻈﻠﻢ ،ﻭﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ ﻭﻣﺎ ﻮﻯ ﺍﻷﻧﻔﺲ .
F29
) (١ﺗﺬﻛﺮﺓ ﺍﻟﺴﺎﻣﻊ ﻭﺍﳌﺘﻜﻠﻢ ﺹ.٥٠
) (٢ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﺹ.٤٣
) (٣ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .٤٣/١١
١٢٩
ﺗﻮﻗﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺣﺘﺮﺍﻣﻬﻢ
ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻛﻨﺎ ﺟﻠﻮﺳﺎﹰ ﰲ ﺍﳌﺴﺠﺪ
ﺇﺫ ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﻓﺠﻠﺲ ﺇﻟﻴﻨﺎ ﻓﻜﺄﻥ ﻋﻠﻰ ﺭﺅﻭﺳﻨﺎ ﺍﻟﻄﲑ ﻻ ﻳـﺘﻜﻠﻢ
) (١
ﺃﺣﺪ ﻣﻨﺎ .
F30
ﻭﻫﺬﺍ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻣﻊ ﺟﻼﻟﺘﻪ ﻭﻣﱰﻟﺘﻪ،
ﻛﺎﻥ ﻳﺄﺧﺬ ﺑﺮﻛﺎﺏ ﺩﺍﺑﺔ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻳﻘﻮﻝ :ﻫﻜﺬﺍ ﺃﻣﺮﻧﺎ ﺃﻥ
) (٢
ﻧﻔﻌﻞ ﺑﻌﻠﻤﺎﺋﻨﺎ .
F301
ﻭﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﻳﻘﻮﻝ :ﻣﺎ ﺻﻠﻴﺖ ﺇﻻ ﻭﺩﻋﻴـﺖ ﻟﻮﺍﻟـﺪﻱ
) (٣
ﻭﳌﺸﺎﳜﻲ ﲨﻴﻌﺎﹰ .
F302
ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻋﻠﻤﻪ ﺃﺳـﺘﺎﺫ؛
) (٤
ﻋﺮﻑ ﻗﺪﺭ ﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻪ ﻭﺷﻜﺮﻩ .
F30
ﻓﻼ ﳚﺘﻤﻊ ﺍﻟﺘﻌﻠﻢ ﻣﻊ ﺍﻟﻜﱪ ،ﻭﻻ ﻳﻨﺎﻝ ﺍﻟﻌﻠﻢ ﺇﻻ ﺑﺎﻟﺘﻮﺍﺿـﻊ ﻭﺇﻟﻘـﺎﺀ
ﺍﻟﺴﻤﻊ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺬﻛﹾﺮﻯ ﻟﻤﻦ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻗﹶﻠﹾﺐ ﺃﹶﻭ ﺃﹶﻟﹾﻘﹶـﻰ
) (٥
ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﹺﻴﺪ.
F304
ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ :ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﺫﺍ ﻗﻠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺑﻼﹰ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ ،ﰒ
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
) (٢ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ.
) (٣ﺍﻟﺴﲑ .٨٢/١٠
) (٤ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .١٧/٢٨
) (٥ﺳﻮﺭﺓ ﻕ ،ﺍﻵﻳﺔ.٣٧ :
١٣٠
ﻻ ﺗﻌﻨﻴﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﺣﱴ ﻳﻠﻘﻲ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ﺣﺎﺿـﺮ
ﺍﻟﻘﻠﺐ؛ ﻟﻴﺴﺘﻘﺒﻞ ﻛﻞ ﻣﺎ ﺃﻟﻘﻲ ﺇﻟﻴﻪ ﲝﺴﻦ ﺍﻹﺻﻐﺎﺀ ﻭﺍﻟﻀـﺮﺍﻋﺔ ﻭﺍﻟﺸـﻜﺮ
ﻭﺍﻟﻔﺮﺡ ﻭﻗﺒﻮﻝ ﺍﳌﻨﺔ .ﻭﻟﻴﻜﻦ ﺍﳌﺘﻌﻠﻢ ﳌﻌﻠﻤﻪ ﻛﺄﺭﺽ ﺩﻣﺜﺔ ـ ﺃﻱ ﻟﻴﻨﺔ ﺳﻬﻠﺔ
ـ ﻧﺎﻟﺖ ﻣﻄﺮﺍﹰ ﻏﺰﻳﺮﺍﹰ ﻓﺘﺸﺮﺑﺖ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻭﺃﺫﻋﻨﺖ ﻟﻘﺒﻮﻟﻪ ،ﻭﻣﻬﻤﺎ ﺃﺷﺎﺭ
ﺇﻟﻴﻪ ﺍﳌﻌﻠﻢ ﺑﻄﺮﻳﻖ ﰲ ﺍﻟﺘﻌﻠﻢ ﻓﻠﻴﺘﺒﻌﻪ ،ﻭﻟﻴﺘﺮﻙ ﺭﺃﻳﻪ ،ﺇﺫ ﺍﻟﺘﺠﺮﺑﺔ ﺗﻄﻠﻊ ﻋﻠـﻰ
ﺩﻗﺎﺋﻖ ﻳﺴﺘﻐﺮﺏ ﲰﺎﻋﻬﺎ ﻣﻊ ﺃﻧﻪ ﻳﻌﻈﻢ ﻧﻔﻌﻬﺎ .ﻓﻜﻢ ﻣﻦ ﻣﺮﻳﺾ ﳏﺮﻭﺭ ﻳﻌﺎﳉﻪ
ﺍﻟﻄﺒﻴﺐ ﰲ ﺑﻌﺾ ﺃﻭﻗﺎﺗﻪ ﺑﺎﳊﺮﺍﺭﺓ ﻟﻴﺰﻳﺪ ﰲ ﻗﻮﺗﻪ ﺇﱃ ﺣﺪ ﳛﺘﻤـﻞ ﺻـﺪﻣﺔ
) (١
ﺍﻟﻌﻼﺝ ﻓﻴﻌﺠﺐ ﻣﻨﻪ ﻣﻦ ﻻ ﺧﱪﺓ ﻟﻪ ﺑﻪ .
F305
ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ ﻟﻔﱴ ﻣﻦ ﻗﺮﻳﺶ:
) (٢
ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ! ﺗﻌﻠﻢ ﺍﻷﺩﺏ ﻗﺒﻞ ﺃﻥ ﺗﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ .
F306
ﻭﻫﺬﺍ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﳌﺎ ﺃﺷﺮﻑ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻓﺮﺃﻯ ﻣﻨﻬﻢ
ﺷﻴﺌﺎﹰ ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ؟! ﺃﻧﺘﻢ ﺇﱃ ﻳﺴﲑ ﻣﻦ ﺍﻷﺩﺏ ﺃﺣﻮﺝ ﻣﻨﻜﻢ ﺇﱃ ﻛﺜﲑ ﻣﻦ
) (٣
ﺍﻟﻌﻠﻢ .
F307
ﻭﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﻳﻄﻠﺐ ﺃﺣﺪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻠﻚ ﻭﻋـﺰ
ﺍﻟﻨﻔﺲ ﻓﻴﻔﻠﺢ ،ﻭﻟﻜﻦ ﻣﻦ ﻃﻠﺒﻪ ﺑﺬﻝ ﺍﻟﻨﻔﺲ ﻭﺿﻴﻖ ﺍﻟﻌﻴﺶ ﻭﺧﺪﻣﺔ ﺍﻟﻌﻠﻤـﺎﺀ
) (٤
ﺃﻓﻠﺢ . F308
ﻓﺈﻥ ﺭﺳﻮﺏ ﺍﻟﻌﻠﻢ ﰲ ﻧﻔﺮﺍﺗﻪ ﺍﺻﱪ ﻋﻠﻰ ﻣﺮ ﺍﳉﻔﺎ ﻣﻦ ﻣﻌﻠﻢ
) (١ﺍﻹﺣﻴﺎﺀ .٥٠/١
) (٢ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ .٣٣٠/٦
) (٣ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺹ.١٧٠
) (٤ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .٣٥/١
١٣١
ﲡﺮﻉ ﺫﻝ ﺍﳉﻬﻞ ﻃﻮﻝ ﺣﻴﺎﺗﻪ ﻭﻣﻦ ﱂ ﻳﺬﻕ ﻣﺮ ﺍﻟﺘﻌﻠﻢ ﺳﺎﻋﺔ
) (١
ﻓﻜﱪ ﻋﻠﻴﻪ ﺃﺭﺑﻌـﺎﹰ ﻟﻮﻓﺎﺗﻪ
F309 ﻭﻣﻦ ﻓﺎﺗﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻗﺖ ﺷﺒﺎﺑﻪ
ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺗﻠﻤﻴﺬﻩ ﺍﳌﺸﻬﻮﺭ :ﻭﺍﷲ ﻣﺎ
ﺍﺟﺘﺮﺃﺕ ﺃﻥ ﺃﺷﺮﺏ ﺍﳌﺎﺀ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻨﻈﺮ ﺇﱄ ﻫﻴﺒﺔ ﻟﻪ.
ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﻟﺰﻣﺖ ﻫﺸﻴﻤﺎﹰ )ﺍﺑﻦ ﺑﺸﲑ( ﺃﺭﺑﻊ ﺳﻨﲔ ﻣﺎ ﺳﺄﻟﺘﻪ
) (٢
ﻋﻦ ﺷﻲﺀ ﺇﻻ ﻣﺮﺗﲔ ﻫﻴﺒﺔ ﻟﻪ .
F310
ﻭﻟﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﺘﻔﱵ ﺃﻥ ﳛﻔﻆ ﺍﻷﺩﺏ ﻣﻊ ﺍﳌﻔﱵ ،ﻭﻳﺒﺠﻠﻪ ﰲ ﺧﻄﺎﺑﻪ
ﻭﺳﺆﺍﻟﻪ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻻ ﻳﻮﻣﺊ ﺑﻴﺪﻩ ﰲ ﻭﺟﻬﻪ ،ﻭﻻ ﻳﻘﻮﻝ ﻟﻪ :ﻣﺎ ﲢﻔﻆ ﰲ
ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻭﻣﺎ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻚ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺬﺍ ﻭﻛـﺬﺍ؟ ﻭﻻ ﻳﻘـﻞ ﺇﺫﺍ
ﺃﺟﺎﺑﻪ :ﻫﻜﺬﺍ ﻗﻠﺖ ﺃﻧﺎ ﺃﻭ ﻛﺬﺍ ﻭﻗﻊ ﱄ ،ﻭﻻ ﻳﻘﻞ ﻟﻪ :ﺃﻓﺘﺎﱐ ﻓﻼﻥ ،ﺃﻭ ﺃﻓﺘﺎﱐ
ﻏﲑﻙ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ،ﻭﻻ ﻳﻘﻞ ﺇﺫﺍ ﺍﺳﺘﻔﱴ ﰲ ﺭﻗﻌﺔ :ﺇﻥ ﻛﺎﻥ ﺟﻮﺍﺑﻚ ﻣﻮﻓﻘﺎﹰ ﳌﺎ
) (٣
ﺃﺟﺎﺏ ﻓﻴﻬﺎ ﻓﺎﻛﺘﺒﻪ ،ﻭﺇﻻ ﻓﻼ ﺗﻜﺘﺐ .
F31
ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﳌﻌﺮﻓﺔ ﻗﺪﺭﻫﻢ ﻭﲨﻊ ﴰﻠﻬﻢ ،ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣـﻦ ﻋﻠﻤﻬـﻢ
ﲝﺴﻦ ﺍﻷﺩﺏ ﻭﺍﻟﺘﻠﻄﻒ ﰲ ﺍﻟﺴﺆﺍﻝ.
ﺑﻞ ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ
) (٤
ﻛﺄﱐ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ .
F312
) (١ﺩﻳﻮﺍﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺹ.٢٩
) (٢ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ .٢٤٩/١
) (٣ﺃﺩﺏ ﺍﳌﻔﱵ ﻭﺍﳌﺴﺘﻔﱵ ﺹ.١٦٨
) (٤ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ.
١٣٢
ﺍﻟﻌﻠﻢ ﻣﲑﺍﺙ ﺍﻟﻨﱯ ﻛـﻤﺎ ﺃﺗـﻰ ﰲ ﺍﻟﻨﺺ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﻭﺭﺛﻪ
ﻣﺎ ﺧﻠﻒ ﺍﳌﺨﺘﺎﺭ ﻏﲑ ﺣﺪﻳﺜﻪ ﻓﻴﻨﺎ ﻓـﺬﺍﻙ ﻣـﺘﺎﻋـﻪ ﻭﺃﺛـﺎﺛﻪ
ﻭﺍﳍﺪﻯ ﺍﻟﺼﺎﱀ ﻗﺒﺲ ﻭﻧﻮﺭ ﻣﻦ ﻣﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ ،ﻓﻘﺪ ﺭﻭﻯ ﻋﺒـﺪ ﺍﷲ
ﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﺇﻥ ﺍﳍﺪﻯ ﺍﻟﺼـﺎﱀ ﻭﺍﻟﺴـﻤﺖ ﺍﻟﺼـﺎﱀ
) (١
ﻭﺍﻻﻗﺘﺼﺎﺩ ﺟﺰﺀ ﻣﻦ ﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻟﻨﺒﻮﺓ« .
F31
ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﺎﺫ :ﺍﻟﻌﻠﻤﺎﺀ ﺃﺭﺣﻢ ﺑﺄﻣﺔ ﳏﻤﺪ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎﻢ،
ﻗﻴﻞ :ﻛﻴﻒ ﺫﻟﻚ؟ ﻗﺎﻝ :ﻷﻥ ﺁﺑﺎﺀﻫﻢ ﻭﺃﻣﻬﺎﻢ ﳛﻔﻈﻮﻢ ﻣﻦ ﻧﺎﺭ ﺍﻟـﺪﻧﻴﺎ،
) (٢
ﻭﻫﻢ ﳛﻔﻈﻮﻢ ﻣﻦ ﻧﺎﺭ ﺍﻵﺧﺮﺓ .
F314
ﻭﻋﻨﺪﻣﺎ ﻣﺮ ﺃﻋﺮﺍﰊ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻌﻠﻢ ﻭﳛﺪﺙ ﻃﻼﺑﻪ ﻭﻫـﻢ ﺣﻮﻟـﻪ
ﳎﺘﻤﻌﻮﻥ ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊ :ﻋﻼﻡ ﺍﺟﺘﻤﻊ ﻫﺆﻻﺀ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﻣﺴـﻌﻮﺩ :ﻋﻠـﻰ
) (٣
ﻣﲑﺍﺙ ﳏﻤﺪ ﻳﻘﺘﺴﻤﻮﻧﻪ ﺑﻴﻨﻬﻢ .
F315
ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ :ﻟﻮﻻ ﻫﺬﻩ ﺍﻟﻌﺼﺎﺑﺔ )ﺃﻱ ﺍﻟﻔﺌﺔ ﻭﺍﳉﻤﺎﻋـﺔ
ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ( ﻻ ﻧﺪﺭﺱ ﺍﻹﺳﻼﻡ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ ﺭﲪﻪ ﺍﷲ:
ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻌﻠﻢ ﺃﻥ ﳛﺴﻦ ﺍﻷﺩﺏ ﻣﻊ ﻣﻌﻠﻤﻪ ،ﻭﳛﻤﺪ ﺍﷲ ﺇﺫ ﻳﺴﺮ ﻟﻪ
ﻣﻦ ﻳﻌﻠﻤﻪ ﻣﻦ ﺟﻬﻠﻪ ،ﻭﳛﻴﻴﻪ ﻣﻦ ﻣﻮﺗﻪ ،ﻭﻳﻮﻗﻈـﻪ ﻣـﻦ ﺳـﻨﺘﻪ ،ﻭﻳﻨﺘـﻬﺰ
ﺍﻟﻔﺮﺻﺔ ﻛﻞ ﻭﻗﺖ ﰲ ﺍﻷﺧـﺬ ﻋﻨﻪ ،ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺣﺎﺿﺮﺍﹰ ﻭﻏﺎﺋﺒﺎﹰ؛
) (١ﺭﻭﺍﻩ ﺃﲪﺪ.
) (٢ﺍﻹﺣﻴﺎﺀ .٢٢/١
) (٣ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ.
١٣٣
ﻓﺈﻥ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﻣﻦ ﺻﻨﻊ ﺇﻟﻴﻜﻢ ﻣﻌﺮﻭﻓﺎﹰ ﻓﻜﺎﻓﺌﻮﻩ ،ﻓﺈﻥ ﱂ ﲡﺪﻭﺍ ﻣـﺎ
ﺗﻜﺎﻓﺌﻮﻧﻪ ﻓﺎﺩﻋﻮﺍ ﻟﻪ ﺣﱴ ﺗﺮﻭﺍ ﺃﻧﻜﻢ ﻛﺎﻓﺄﲤﻮﻩ« .ﻭﺃﻱ ﻣﻌﺮﻭﻑ ﺃﻋﻈﻢ ﻣﻦ
ﻣﻌﺮﻭﻑ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﺼﺢ ﻭﺍﻹﺭﺷﺎﺩ؟! ﻓﻜﻞ ﻣﺴﺄﻟﺔ ﺍﺳﺘﻔﻴﺪﺕ ﻋﻦ ﺍﻹﻧﺴـﺎﻥ
ﻓﻤﺎ ﻓﻮﻗﻬﺎ ﺣﺼﻞ ﺎ ﻧﻔﻊ ﳌﺘﻌﻠﻤﻬﺎ ﻭﻏﲑﻩ ﻓﺈﻧﻪ ﻣﻌﺮﻭﻑ ﻭﺣﺴﻨﺎﺕ ﲡـﺮﻱ
ﻟﺼﺎﺣﺒﻬﺎ ،ﻭﻗﺪ ﺃﺧﱪﱐ ﺻﺎﺣﺐ ﱄ ﻛﺎﻥ ﻗﺪ ﺃﻓﱴ ﰲ ﻣﺴﺄﻟﺔ ﰲ ﺍﻟﻔـﺮﺍﺋﺾ،
ﻭﻛﺎﻥ ﺷﻴﺨﻪ ﻗﺪ ﺗﻮﰲ ،ﺃﻧﻪ ﺭﺁﻩ ﰲ ﺍﳌﻨﺎﻡ ﻳﻘﺮﺃ ﰲ ﻗﱪﻩ ،ﻓﻘﺎﻝ :ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﻼﻧﻴﺔ
) (١
ﺍﻟﱵ ﺃﻓﺘﻴﺖ ﻓﻴﻬﺎ ﻭﺻﻠﲏ ﺃﺟﺮﻫﺎ .
F316
ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺸﺮﻉ» ،ﻣﻦ ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ ﻓﻠﻪ ﺃﺟﺮﻫـﺎ
ﻭﺃﺟﺮ ﻣﻦ ﻋﻤﻞ ﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ«.
ﺃﺧﻲ ﺍﳌﺴﻠﻢ:
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻣﺘﻴﺴﺮ ﻭﻗﺮﻳﺐ ﺍﳌﻨﺎﻝ .ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﺴﺒﻞ:
- ١ﺍﻻﻟﺘﺤﺎﻕ ﺑﺎﻟﻜﻠﻴﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ.
- ٢ﺣﻀﻮﺭ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﻌﻘﺪ ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ.
- ٣ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺩﺭﻭﺱ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻬﻲ ﺑﻠﺴﻢ ﻟﻠﺠﺮﻭﺡ ﻭﺩﻭﺍﺀ ﻟﻠﻤﺮﺿﻰ.
- ٤ﺳﺆﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻘﺎﺑﻠﺔ ﺃﻭ ﻣﻬﺎﺗﻔﺔ.
- ٥ﻣﺼﺎﺣﺒﺔ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻟﺼﺎﳊﲔ.
- ٦ﺯﻳﺎﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﻋﻠﻤﻬﻢ ﻭﻧﺼﺤﻬﻢ.
- ٧ﻗﺮﺍﺀﺓ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻚ ﻓﻴﻬﺎ.
- ٨ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺃﺷﺮﻃﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻌﻠﻤﺎﺋﻨﺎ ﺍﻷﺟﻼﺀ.
ﻭﻻ ﺗﻜﻦ ﻛﻤﻦ ﻗﻴﻞ ﻟﻪ:
) (١ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺴﻌﺪﻳﺔ ﺹ.١٠١
١٣٤
ﻛﺬﺍ ﻳﻌﺎﺩﻱ ﺍﻟﻌﻠـﻢ ﻣﻦ ﻫـﻮ ﺟﺎﻫﻠﻪ ﺟﻬﻠﺖ ﻓﻌﺎﺩﻳﺖ ﺍﻟﻌﻠﻮﻡ ﻭﺃﻫﻠﻬـﺎ
ﻭﻳﻜــﺮﻩ »ﻻ ﺃﺩﺭﻱ« ﺃﺻــﻴﺒﺖ ﻭﻣﻦ ﻛﺎﻥ ﻳﻬﻮﻯ ﺃﻥ ﻳﺮﻯ ﻣﺘﺼﺪﺭﺍ
) (١
ﻣﻘﺎﺗﻠﻪ
F317
ﺫﻛﺮ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺪﻱ ﺩﺧﻞ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﻭﻋﻨـﺪﻩ ﲨﺎﻋـﺔ
ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﻔﻘﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﻋﻢ ،ﻣﺎ ﻋﻨﺪﻙ ﻓﻴﻤﺎ ﻳﻘﻮﻝ ﻫﺆﻻﺀ؟ ﻓﻘﺎﻝ :ﻳـﺎ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺷﻐﻠﻮﻧﺎ ﰲ ﺍﻟﺼﻐﺮ ،ﻭﺍﺷﺘﻐﻠﻨﺎ ﰲ ﺍﻟﻜﱪ ،ﻓﻘﺎﻝ :ﱂ ﻻ ﺗﺘﻌﻠﻤـﻪ
ﺍﻟﻴﻮﻡ؟ ﻗﺎﻝ :ﺃﻭﳛﺴﻦ ﲟﺜﻠﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻭﺍﷲ ﻷﻥ ﲤﻮﺕ ﻃﺎﻟﺒـﺎﹰ
) (٢
ﻟﻠﻌﻠﻢ ﺧﲑ ﻣﻦ ﺃﻥ ﺗﻌﻴﺶ ﻗﺎﻧﻌﺎﹰ ﺑﺎﳉﻬﻞ .
F318
ﺃﺧﻲ ﺍﳊﺒﻴﺐ:
ﻗﺎﻝ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ :ﺍﺟﻬـﺪﻭﺍ ﺃﻥ ﻻ ﺗﻠﻘـﻮﺍ ﺍﷲ ﺇﻻ ﻭﻣﻌﻜـﻢ
) (٣
ﺍﶈﺎﺑﺮ . F319
ﻭﻋﻠﻴﻜﻢ ﺑﻘﻮﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻋﻨﺪﻣﺎ ﺳﺌﻞ :ﻟﻮ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﺃﻧﻚ ﻣﻴﺖ
) (٤
ﺍﻟﻌﺸﻴﺔ ،ﻣﺎ ﺃﻧﺖ ﺻﺎﻧﻊ ﺍﻟﻴﻮﻡ؟ ﻗﺎﻝ :ﺃﻃﻠﺐ ﻓﻴﻪ ﺍﻟﻌﻠﻢ .
F320
ﻭﺣﻴﻨﻤﺎ ﺭﺃﻯ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ ﺭﺟﻼﹰ ﻗﺪ ﺟﻠﺲ ﻋﻠﻰ ﻛﺘﺎﺏ ،ﻓﻘـﺎﻝ:
ﺳﺒﺤﺎﻥ ﺍﷲ! ﻳﺼﻮﻥ ﺛﻴﺎﺑﻪ ﻭﻻ ﻳﺼﻮﻥ ﻛﺘﺎﺑﻪ ،ﻟﺼﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻭﱃ ﻣﻦ ﺻﻮﻥ
) (٥
ﺍﻟﺜﻴﺎﺏ . F321
) (١ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ.٤٢
) (٢ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ.٤٩
) (٣ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ .١٨٢/٢
) (٤ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ .٤٦٧/٢
) (٥ﺗﻘﻴﻴﺪ ﺍﻟﻌﻠﻢ ﺹ.١٤٧
١٣٥
ﻛﺎﻥ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﺇﺫﺍ ﺑﻠﻐﻪ ﻣﻮﺕ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ،
) (١
ﺣﺰﻥ ﻟﺬﻟﻚ ﺣﱴ ﻳﺮﻯ ﺃﺛﺮﻩ ﻓﻴﻪ ،ﻭﺇﺫﺍ ﺑﻠﻐﻪ ﻣﻮﺕ ﻋﺎﺑﺪ ﱂ ﻳﺮ ﺫﻟﻚ ﻓﻴﻪ .
F32
ﻭﻳﻘﺎﻝ :ﺍﻟﻌﻠﻤﺎﺀ ﺳﺮﺍﺝ ﺍﻷﺯﻣﻨﺔ ،ﻓﻜﻞ ﻋﺎﱂ ﻣﺼﺒﺎﺡ ﺯﻣﺎﻧﻪ ﻳﺴﺘﻀﻲﺀ
ﺑﻪ ﺃﻫﻞ ﻋﺼﺮﻩ .ﻓﻜﻦ ﺳﺮﺍﺝ ﺯﻣﺎﻧﻚ ،ﺑـﻞ ﻭﺳـﺮﺍﺝ ﺑﻴﺘـﻚ ،ﻭﺳـﺮﺍﺝ
) (٢
ﻧﻔﺴﻚ .
F32
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ :ﻭﻛﺄﻧﻪ ﻳﻄﻞ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ:
) (٣
ﺍﻃﻠﺒﻮﺍ ﺍﻟﻌﻠﻢ ﻓﺈﻥ ﱂ ﺗﻄﻠﺒﻮﻩ ﻓﺤﺒﻮﺍ ﺃﻫﻠﻪ ،ﻓﺈﻥ ﱂ ﲢﺒﻮﻫﻢ ﻓﻼ ﺗﺒﻐﻀﻮﻫﻢ .
F324
ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ :ﺍﻟﻌﺎﱂ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻘﺎﺋﻢ ﺍﻟﺴـﺎﺟﺪ،
) (٤
ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻌﺎﱂ ﺛﻠﻢ ﰲ ﺍﻹﺳﻼﻡ ﺛﻠﻤﺔ ﻻ ﻳﺴﺪﻫﺎ ﺇﻻ ﺧﻠﻒ ﻣﻨﻪ .
F325
ﻭﻣﻊ ﻛﻞ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﻭﺍﳌﻜﺎﻧﺔ ﻟﻠﻌﺎﱂ ﻓﺈﻥ ﺫﻟﻚ ﱂ ﻳﺘﻢ ﻟـﻪ ﺇﻻ ﺑﻌـﺪ
ﺗﻴﺴﲑ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ ﻭﺗﻮﻓﻴﻘﻪ ﻋﻠﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻨﺒﻐﻲ ﻟﻠﻔﻘﻴـﻪ ﺃﻥ
) (٥
ﻳﻀﻊ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻰ ﺭﺃﺳﻪ ﺗﻮﺍﺿﻌﺎﹰ ﷲ ،ﻭﺷﻜﺮﺍﹰ ﻟﻪ .
F326
) (١ﺷﺮﻑ ﺃﻫﻞ ﺍﳊﺪﻳﺚ.
) (٢ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ .٤٦٨/٢
) (٣ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺹ.٢٠٠
) (٤ﺍﻹﺣﻴﺎﺀ .١٨/١
) (٥ﺍﻟﺴﲑ .٥٣/١٠
١٣٦
ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻮﺿﻮﻉ
٣ ﺍﳌﻘﺪﻣﺔ
٥ ﻣﺪﺧﻞ
٤٠ ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ
٤٨ ﺍﻟﺘﺨﻄﻴﻂ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ
٤٩ ﺍﻟﺮﺣﻠﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ
٧١ ﺣﻔﻆ ﺍﻟﻮﻗﺖ
٩٤ ﺍﺳﺘﻐﻞ ﻭﻗﺘﻚ ﰲ ﺍﻷﻧﻔﺲ ﻣﻦ ﺍﻟﻌﻠﻮﻡ
١٢٩ ﺗﻮﻗﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺣﺘﺮﺍﻣﻬﻢ
١٣٦ ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ
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