ابن القيم زاد المعاد في هدي خير العباد تحقيق يحيى مراد سيرة0001

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      ‫ﺗﺄﻟﻴﻒ‬ ‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ‬

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‫ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‬ ‫א‬

‫אא‬

‫א‬

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‫א‬

‫אא‬

‫‪.‬‬

‫)ﻋـﱪ ﺍﻻﻧﱰﻧـﺖ ﺃﻭ‬

‫א‬

‫ﻟﻠﻤﻜﺘﺒــﺎﺕ ﺍﻻﻟﻜﱰﻭﻧﻴــﺔ ﺃﻭ ﺍﻷﻗــﺮﺍﺹ ﺍﳌﺪﳎــﺔ ﺃﻭ ﺍﻯ‬ ‫ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ (‬

‫‪.‬‬

‫א‬

‫א‬

‫א‬

‫א א‬

‫‪.‬‬


‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﳌﻘﺪﻣﺔ‬ ‫ﺇﻥ ﺍﳊﻤﺪ ﷲ‪ ،‬ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ‪ ،‬ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﻟﻪ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ‪ ،‬ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ‪ ،‬ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ‬ ‫ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪ‪‬ﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬ ‫ﻭﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﳑﺎ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺭﺳﻮﻟﻨﺎ ﳏﻤﺪ‪‬ﺍ ﺝ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‪،‬‬ ‫ﻭﺇﻣﺎﻡ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﻗﺪ ﺑﻌﺜﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪،‬‬ ‫ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺟﻌﻞ ﺭﺳﺎﻟﺘﻪ ﻋﺎﻣﺔ ﻟﻠﻨﺎﺱ ﺃﲨﻌﲔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺃﻗﺎﻡ ﺑﻪ ﺍﳌﻠﺔ ﺍﻟﻌﻮﺟﺎﺀ‪ ،‬ﻭﻓﺘﺢ ‪‬ﺪﻳﻪ ﺃﻋﻴﻨ‪‬ﺎ ﻋﻤﻴ‪‬ﺎ‪ ،‬ﻭﺁﺫﺍﻧ‪‬ﺎ ﺻﻤ‪‬ﺎ‪ ،‬ﻭﻗﻠﻮﺑ‪‬ﺎ ﻏﻠﻔﹰﺎ ﻭﻫﺪﻯ‬ ‫ﺑﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﺎﺋﻬﺔ ﺇﱃ ﺃﻗﻮﻡ ﻃﺮﻳﻖ‪ ،‬ﻭﺃﻭﺿﺢ ﺳﺒﻴﻞ‪ ،‬ﻭﺃﺣﺴﻦ ﻣﻨﻬﺞ‪ ،‬ﻭﻗﺪ ﺍﻓﺘﺮﺽ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺗﻮﻗﲑﻩ ﻭﳏﺒﺘﻪ‪ ،‬ﻭﺍﻻﻗﺘﺪﺍﺀ ‪‬ﺪﻳﻪ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺳﻨﺘﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺰﺓ‬ ‫ﻭﺍﳌﻨﻌﺔ ﻭﺍﻟﻨﺼﺮﺓ ﻭﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﳌﻦ ﺍﺗﺒﻊ ﻫﺪﺍﻩ‪ ،‬ﻭﺗﺮﺳﻢ ﺧﻄﺎﻩ‪ ،‬ﻭﺍﻟﺬﻟﺔ‪،‬‬ ‫ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﺍﳋﺬﻻﻥ ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﻀﻌﻒ ﻭﺍﳌﻬﺎﻧﺔ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻩ ﻭﻋﺼﺎﻩ‪.‬‬ ‫ﻭﺇﻥ ﻣﻌﺮﻓﺔ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺑﺪﻳﻨﻪ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻟﺼﻼﺓ ﺷﺌﻮﻥ ﺍﻟﻌﺒﺎﺩ ﰲ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؛ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻫﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ﺝ ﻭﻃﺮﻳﻘﺘﻪ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﺑﻴ‪‬ﻦ ﻓﻴﻬﺎ‬ ‫ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﺇﱃ ﺃﻥ ﺃﻛﻤﻞ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﻗﺪ ﻭﻋﺖ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻭﺍﳌﻐﺎﺯﻱ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺸﻤﺎﺋﻞ ﺃﻗﻮﺍﻝ ﺍﻟﻨﱯ ﺝ ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ‬ ‫ﻭﺻﻔﺎﺗﻪ ﻣﻦ ﺃﻭﻝ ﻧﺸﺄﺗﻪ ﺇﱃ ﺃﻥ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺇﱃ ﺟﻮﺍﺭﻩ ‪-‬ﻻﺳﻴﻤﺎ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺃﺩﻯ ﻓﻴﻬﺎ‬ ‫ﻕ ﺃﻭ ﺟ ﱠﻞ ﺇﻻ ﺃﺣﺼﺘﻪ ﺣﱴ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ‪ -‬ﻭﱂ ﺗﺪﻉ ﺃﻣﺮ‪‬ﺍ ﻣﻦ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﻻ ﺷﺄﻧ‪‬ﺎ ﻣﻦ ﺷﺌﻮﻧﻪ ﺩ ‪‬‬ ‫ﺇﻧﻚ ﻟﺘﺠﺪ ﻓﻴﻬﺎ ﺻﻔﺔ ﻗﻴﺎﻣﻪ‪ ،‬ﻭﺟﻠﻮﺳﻪ‪ ،‬ﻭ‪‬ﻮﺿﻪ ﻣﻦ ﻧﻮﻣﻪ‪ ،‬ﻭﻫﻴﺌﺘﻪ ﰲ ﺿﺤﻜﻪ‬ ‫ﻭﺍﺑﺘﺴﺎﻣﻪ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ ﰲ ﻟﻴﻠﻪ ﻭ‪‬ﺎﺭﻩ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﻔﻌﻞ ﺇﺫﺍ ﺍﻏﺘﺴﻞ‪ ،‬ﻭﺇﺫﺍ ﺃﻛﻞ‪ ،‬ﻭﻛﻴﻒ‬


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‫ﻣﻘﺪﻣﺔ اﻟﺘﺤﻘﻴﻖ‬

‫ﻛﺎﻥ ﻳﺸﺮﺏ‪ ،‬ﻭﻣﺎﺫﺍ ﻛﺎﻥ ﻳﻠﺒﺲ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﺘﺤﺪﺙ ﺇﱃ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻟﻘﻴﻢ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬ ‫ﳛﺐ ﻣﻦ ﺍﻷﻟﻮﺍﻥ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺣﻠﻴﺘﻪ ﻭﴰﺎﺋﻠﻪ‪.‬‬ ‫ﻭﻟﺴﻨﺎ ﻧﻌﺪﻭ ﺍﳊﻘﻴﻘﺔ ﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﲢﺪﺙ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻦ‬ ‫ﺳﲑﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﻛﻤﺎ ﲢﺪﺙ ﻋﻦ ﺗﻔﺎﺻﻴﻞ ﺣﻴﺎﺓ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺝ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‪.‬‬ ‫ﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻫﻮ ﻛﺘﺎﺏ "ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ"‬ ‫ﻭﺇﻥ ﺃﻭﰱ ﻛﺘﺎ ٍ‬ ‫ﻟﻺﻣﺎﻡ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻌﺪ ﺍﻟﺰﺭﻋﻲ ﰒ‬ ‫ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻘﻠﻢ ﺍﻟﻔﻴﺎﺽ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﻭﺍﻟﺮﺃﻱ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﻭﺍﳌﺘﺒﺤﺮ ﰲ ﻋﻠﻮﻡ‬ ‫ﺍﻹﺳﻼﻡ ﺃﺻﻮﳍﺎ ﻭﻓﺮﻭﻋﻬﺎ‪ ،‬ﺩﻗﻴﻘﻬﺎ ﻭﺟﻠﻴﻠﻬﺎ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﻮﻋﺐ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﻫﺪﻳﻪ ﺝ ﰲ ﺷﺌﻮﻧﻪ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‪،‬‬ ‫ﻭﺍﺳﺘﻮﰱ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻃﻮﺍﺭ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻣﺎ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺃﺣﺪﺍﺙ‪ ،‬ﻭﻣﺎ ﻻﺑﺴﻬﺎ ﻣﻦ ﺃﻣﻮﺭ‬ ‫ﳚﺪﺭ ﺑﻜﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﻘﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺘﺒﲔ ﺃﻣﺮﻫﺎ‪ ،‬ﺷﺄﻧﻪ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﻞ ﺗﺼﺎﻧﻴﻔﻪ ﺍﻟﱵ‬ ‫ﲡﺮﻱ ﻋﻠﻰ ﻧﺴﻖ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﻮﺩﺓ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ﺑﺎﳌﻮﺿﻮﻉ ﻣﻦ ﲨﻴﻊ ﻧﻮﺍﺣﻴﻪ‬ ‫ﲝﻴﺚ ﻻ ﻳﺪﻉ ﻟﺒﺎﺣﺚ ﺑﻌﺪﻩ ﳎﺎﻻ ﻷﻥ ﻳﻘﻮﻝ ﺷﻴﺌﹰﺎ‪.‬‬ ‫ﻭﻛﻞ ﻣﻦ ﻳﻘﺮﺃ ﻣﺆﻟﻔﺎﺕ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺑﺘﺒﺼﺮ ﻭﲤﺤﻴﺺ ﻳﻌﻠﻢ ﺣﻖ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﺭﲪﻪ ﺍﷲ‬ ‫ﲨﻊ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﻹﺣﺎﻃﺔ ﺑﺄﻗﺎﻭﻳﻞ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺁﺭﺍﺀ ﺍﳌﺬﺍﻫﺐ‬ ‫ﻭﻣﻘﺎﻻ‪‬ﻢ ﺣﻔﻈﹰﺎ ﻭﻓﻬﻤ‪‬ﺎ ﻣﺎ ﻻ ﻧﻌﻠﻢ ﻣﺜﻠﻪ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﳑﻦ ﺗﻘﺪﻣﻪ ﺃﻭ ﺃﺗﻰ ﺑﻌﺪﻩ‪.‬‬ ‫ﻭﻫﻮ ﺷﺪﻳﺪ ﺍﻻﻋﺘﺪﺍﺩ ﲟﺎ ﺛﺒﺖ ﻋﻨﻪ ﺝ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﺍﻷﺧﺬ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ‬ ‫ﲟﻮﺟﺒﻬﺎ‪ ،‬ﻭﻃﺮﺡ ﻣﺎ ﺳﻮﺍﻫﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻘﻮﻝ ﺃﺣﺪ ﻛﺎﺋﻨ‪‬ﺎ ﻣﻦ ﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﳜﺎﻟﻔﻬﺎ‪ ،‬ﺃﻭ ﻳﺘﺄﻭﳍﺎ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﲑ ﰲ ﻓﻠﻚ ﺷﻴﺨﻪ ﺷﻴﺦ‬ ‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻳﺄﺧﺬ ﺑﻜﺜﲑ ﻣﻦ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ ﺍﻟﱵ ﺗﻔﺮﺩ ‪‬ﺎ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺃﻗﺮﺏ‬ ‫ﻣﻨﻪ ﺇﱃ ﺍﻟﻠﲔ ﻭﺍﻟﺮﻓﻖ ﺑﺎﳌﺨﺎﻟﻔﲔ‪.‬‬ ‫ﻭﳑﺎ ﻳﺜﲑ ﺍﻟﺪﻫﺸﺔ ﺃﻥ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻗﺪ ﺃﻟﻒ ﻛﺘﺎﺑﻪ ﻫﺬﺍ ﰲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﱂ‬


‫ﻣﻘﺪﻣﺔ اﻟﺘﺤﻘﻴﻖ‬

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‫ﺗﻜﻦ ﰲ ﺣﻮﺯﺗﻪ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﻳﻨﻘﻞ ﻣﻨﻬﺎ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻣﻦ ﺃﺧﺒﺎﺭ ﻭﺁﺛﺎﺭ ﺗﺘﻌﻠﻖ ﲟﻮﺿﻮﻉ‬ ‫ﺍﻟﻜﺘﺎﺏ؛ ﻣﻊ ﺃﻧﻪ ﺿﻤﻨﻪ ﻣﻌﻈﻢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻘﻮﻟﻴﺔ ﻣﻨﻬﺎ ﻭﺍﻟﻔﻌﻠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ ﺝ ﳑﺎ‬ ‫ﻫﻮ ﻣﻨﺜﻮﺭ ﰲ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻭﺍﳌﺴﺎﻧﻴﺪ‪ ،‬ﻭﺍﳌﻌﺎﺟﻢ‪ ،‬ﻭﺍﻟﺴﲑ‪ ،‬ﻭﺃﺛﺒﺖ ﻛﻞ ﺣﺪﻳﺚ‬ ‫ﰲ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﳜﺼﻪ ﳑﺎ ﻳﺸﻬﺪ ﺑﺴﻌﺔ ﺇﻃﻼﻋﻪ‪ ،‬ﻭﺟﻮﺩﺓ ﺣﻔﻈﻪ‪ ،‬ﻭﺳﺮﻋﺔ ﺑﺪﻳﻬﺘﻪ‪،‬‬ ‫ﻭﺭﲟﺎ ﺗﺰﻭﻝ ﺍﻟﺪﻫﺸﺔ ﺇﺫﺍ ﺻﺢ ﻣﺎ ﺗﺮﺍﻣﻰ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻛﺎﻥ ﻳﺴﺘﻈﻬﺮ "ﻣﺴﻨﺪ‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ" ﺍﻟﺬﻱ ﻳﻀﻢ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﲔ ﺃﻟﻒ ﺣﺪﻳﺚ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ‬

‫ﺍﷲ ﺝ ‪.‬‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻃﺒﻊ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﰲ ﻛﻞ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺎﺕ ﱂ‬ ‫ﻳﺄﺧﺬ ﺣﻈﱠﻪ ﻣﻦ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﻟﺘﻤﺤﻴﺺ‪ ،‬ﻓﺠﺎﺀﺕ ﻛﻠﻬﺎ ﻣﻠﻴﺌﺔ ﺑﺎﳋﻄﺄ‬ ‫ﻭﺍﻟﺘﺼﺤﻴﻒ ﻭﺍﻟﺘﺤﺮﻳﻒ‪ ،‬ﻭﺳﻮﺀ ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﺤﻘﻴﻖ ﻧﺼﻮﺻﻪ ﺍﳊﺪﻳﺜﻴﺜﺔ‪،‬‬ ‫ﻭﲤﻴﻴﺰ ﺻﺤﻴﺤﻬﺎ ﻣﻦ ﺳﻘﻴﻤﻬﺎ ﳑﺎ ﺣﺪﺍ ﺑﺎﻟﻨﺎﺷﺮ ﺃﻥ ﻳﻄﺮﺡ ﻓﻜﺮﺓ ﲢﻘﻴﻘﺔ ﻭﻧﺸﺮﻩ ﻧﺸﺮ ﹰﺓ‬ ‫ﺻﺤﻴﺤ ﹰﺔ ﻭﻓﻖ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﺒﻌﺔ ﰲ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﻛﺎﻥ ﺃﻭ ﻭﻗﻊ ﺍﻻﺧﺘﻴﺎﺭ ﻋﻠﻴﻨﺎ‪،‬‬ ‫ﻓﺎﺳﺘﺠﺒﻨﺎ ﻭﻟﺒﻴﻨﺎ ﺳﺎﺋﻠﲔ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﻹﺧﺮﺍﺟﻪ ﺇﺧﺮﺟ‪‬ﺎ ﻳﺰﺩﺍﻥ ﲜﻤﺎﻝ‬ ‫ﺍﳌﻈﻬﺮ‪ ،‬ﻭﻳﺰﻫﻮ ﺑﺼﺤﺔ ﺍﳌﺨﱪ‪ ،‬ﺇﻧﻪ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏﺴﻨﻮﻥ‪.‬‬



‫ﺗﺮﲨﺔ ﺍﳌﺆﻟﻒ‬

‫)‪(١‬‬

‫ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﶈﻘﻖ ﺍﳊﺎﻓﻆ ﺍﻷﺻﻮﱄ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻨﺤﻮﻱ ﺻﺎﺣﺐ ﺍﻟﺬﻫﻦ ﺍﻟﻮﻗﺎﺩ ﻭﺍﻟﻘﻠﻢ‬ ‫ﺍﻟﺴﻴﺎﻝ‪ ،‬ﻭﺍﻟﺘﺂﻟﻴﻒ ﺍﻟﻜﺜﲑﺓ ﺍﳌﺎﺗﻌﺔ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ‬ ‫ﺍﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺮﻳﺰ ﺍﻟﺰﺭﻋﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳌﺸﻬﻮﺭ ﺑـ"ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ"‪ ،‬ﻧﺴﺒ ﹰﺔ ﺇﱃ‬

‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﱵ ﺃﻧﺸﺄﻫﺎ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﶈﺎﺳﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬ ‫ﺍﳉﻮﺯﻱ)‪ (٢‬ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٦٥٦‬ﻫـ ﻷﻥ ﺃﺑﺎﻩ ﻛﺎﻥ ﻗﻴﻤ‪‬ﺎ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻟﻘﺪ ﰲ ﺑﻴﺖ ﻋﻠﻢ ﻭﻓﻀﻞ ﰲ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺻﻔﺮ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺗﺴﻌﲔ ﻭﺳﺘﻤﺎﺋﺔ ﰲ‬ ‫ﻼ ﺟﻨﻮﺏ‬ ‫ﻗﺮﻳﺔ ﺯﺭﻉ ﻣﻦ ﻗﺮﻯ ﺣﻮﺭﺍﻥ ﺗﺒﻌﺪ ﻋﻦ ﻣﺪﻳﻨﺔ ﺩﻣﺸﻖ ﲬﺴﺔ ﻭﲬﺴﲔ ﻣﻴ ﹰ‬ ‫ﺷﺮﻗﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﲢﻮﻝ ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﻭﺗﺘﻠﻤﺬ ﻟﻄﺎﺋﻔﺔ ﻣﻦ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻓﺄﺧﺬ ﻋﻦ ﺃﺑﻴﻪ ﻋﻠﻢ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻣﱪﺯ‪‬ﺍ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﻭﺻﻔﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ "ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ"‬ ‫)‪ (١‬ﻣﺼﺎﺩﺭ ﺗﺮﲨﺘﻪ‪:‬‬ ‫ﺫﻳﻞ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ،(٤٥٢ ،٤٤٧/٢‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ،(٢٣٥ ،٢٣٤/١٤‬ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ‬ ‫)‪ ،(٢٣ ،٢١/٤‬ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ )‪ ،(٢٧٢ ،٢٧٠/٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪ ،(١٧٠ ،١٦٨/٦‬ﺍﻟﺮﺩ‬ ‫ﺍﻟﻮﺍﻓﺮ ﺹ)‪ ،(٦٩ ،٦٨‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ )‪ ،(٦٣ ،٦٢/١‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ )‪ ،(٢٤٩ ،١٠‬ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ‬ ‫)‪ ،(١٤٦ ،١٤٣/٢‬ﺟﻼﺀ ﺍﻟﻌﻴﻨﲔ ﰲ ﳏﺎﻛﻤﺔ ﺍﻷﲪﺪﻳﻦ ﺹ)‪.(٣٢ ،٣٠‬‬ ‫)‪ (٢‬ﻓﺮﻍ ﻣﻦ ﺑﻨﺎﺋﻬﺎ ﺳﻨﺔ )‪٦٥٢‬ﻫـ( ﻭﳑﻦ ﺩﺭﺱ ‪‬ﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﺑﻦ ﺍﳌﻨﺠﺎ‪ ،‬ﻭﺍﳉﻤﺎﻝ ﺍﳌﺮﺍﺩﻭﻱ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻗﺎﺿﻲ ﺍﳉﺒﻞ‪ ،‬ﻭﺍﻟﱪﻫﺎﻥ ﺑﻦ ﻣﻔﻠﺢ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺃ ‪‬ﻡ ‪‬ﺎ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﻭﺻﻔﻬﺎ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﺑﺄ‪‬ﺎ ﻣﻦ‬ ‫ﺃﺣﺴﻦ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺮﻗﺖ ﺳﻨﺔ )‪٨٢٠‬ﻫـ( ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺎﺿﻲ ﺷﻬﺒﺔ‪ ،‬ﰒ ﺃﻋﺎﺩ ﻋﻤﺎﺭ‪‬ﺎ‬ ‫ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﻨﺎﺑﻠﺴﻲ‪ ،‬ﻛﺎﻧﺖ ﰲ ﺃﻭﻝ ﺳﻮﻕ ﺍﻟﺒﺰﻭﺭﻳﺔ ﺑﺪﻣﺸﻖ ﺍﳌﺴﻤﻰ ﻗﺪﳝ‪‬ﺎ ﺳﻮﻕ ﺍﻟﻘﻤﺢ‪ ،‬ﻭﻗﺪ‬ ‫ﺍﺧﺘﻠﺲ ﺟﲑﺍ‪‬ﺎ ﻣﻌﻈﻤﻬﺎ‪ ،‬ﻭﺑﻘﻲ ﻣﻨﻬﺎ ﺑﻘﻴﺔ ﺻﺎﺭﺕ ﳏﻜﻤﺔ ﺇﱃ ﺳﻨﺔ )‪١٣٢٧‬ﻫـ(‪ ،‬ﰒ ﺃﻗﻔﻠﺖ ﻣﺪﺓ ﺇﱃ‬ ‫ﺃﻥ ﺍﻓﺘﺘﺤﻬﺎ ﲨﻌﻴﺔ ﺍﻹﺳﻌﺎﻑ ﺍﳋﲑﻱ‪ ،‬ﻭﺟﻌﻠﺘﻬﺎ ﻣﺪﺭﺳﺔ ﻟﺘﻌﻠﻴﻢ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺮﻗﺖ ﺃﻭﻝ ﺍﻟﺜﻮﺭﺓ‬ ‫ﺍﻟﺴﻮﺭﻳﺔ‪ ،‬ﻭﱂ ﺗﺰﻝ ﻛﺬﻟﻚ ﺣﱴ ﺃﻋﻤﺮﺕ ﺣﻮﺍﻧﻴﺖ‪ ،‬ﻭﺟﻌﻞ ﻓﻮﻗﻬﺎ ﻣﺴﺠﺪ ﺻﻐﲑ ﺗﻘﺎﻡ ﻓﻴﻪ ﺑﻌﺾ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪.‬‬


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‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

‫)‪ :(٤٧٢/١‬ﺑﺎﻟﺘﻌﺒﺪ ﻭﻗﻠﺔ ﺍﻟﺘﻜﻠﻒ‪ ،‬ﻭﺃﺭﺥ ﻭﻓﺎﺗﻪ ﺳﻨﺔ )‪٧٢٣‬ﻫـ(‪.‬‬ ‫ﻭﲰﻊ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺸﻬﺎﺏ ﺍﻟﻨﺎﺑﻠﺴﻲ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺃﰊ‬ ‫ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺪﱘ‪ ،‬ﻭﻋﻴﺴﻰ ﺍﳌﻄﻌﻢ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﻜﺘﻮﻡ‪ ،‬ﻭﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺟﻮﻫﺮ‪،‬‬ ‫ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻭﺃﺧﺬ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺍﻟﺒﻌﻠﻲ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻴﻪ "ﺍﳌﻠﺨﺺ" ﻷﰊ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﰒ ﻗﺮﺃ‬ ‫"ﺍﳉﺮﺟﺎﻧﻴﺔ" ﰒ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﻛﺜﺮ "ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ" ﻭﺑﻌﺾ "ﺍﻟﺘﺴﻬﻴﻞ" ﻭﻗﺮﺃ ﻋﻠﻰ‬

‫ﺍﻟﺸﻴﺦ ﳎﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻮﻧﺴﻲ ﻗﻄﻌ ﹰﺔ ﻣﻦ ﺍﳌﻘﺮ‪‬ﺏ ﻻﺑﻦ ﻋﺼﻔﻮﺭ‪.‬‬ ‫ﻭﺗﻠﻘﻰ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺻﻔﻲ ﺍﻟﺪﻳﻦ ﺍﳍﻨﺪﻱ‪ ،‬ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ‬

‫ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﳊﺮﺍﱐ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻴﻬﻢ "ﺍﻟﺮﻭﺿﺔ" ﻻﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪،‬‬ ‫ﻭ"ﺍﻹﺣﻜﺎﻡ" ﻟﻶﻣﺪﻱ‪ ،‬ﻭ"ﺍﶈﺼﻞ" ﻭ"ﺍﶈﺼﻮﻝ" ﻭ"ﺍﻷﺭﺑﻌﲔ" ﻟﻠﺮﺍﺯﻱ‪ ،‬ﻭ"ﺍﶈﺮﺭ" ﻻﺑﻦ‬

‫ﺗﻴﻤﻴﺔ ﺍﳉﺪ‪.‬‬ ‫ﻭﻗﺪ ﻻﺯﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻼﺯﻣﺔ ﺗﺎﻣﺔ ﻣﻨﺬ ﻋﻮﺗﻪ ﻣﻦ ﻣﺼﺮ ﺳﻨﺔ‬ ‫)‪٧١٢‬ﻫـ( ﺇﱃ ﻭﻓﺎﺗﻪ ﺳﻨﺔ )‪٧٢٨‬ﻫـ( ﻭﻫﻮ ﺇﺫ ﺫﺍﻙ ﰲ ﺭﻳﻌﺎﻥ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﺫﺭﻭﺓ ﻗﻮﺗﻪ‪،‬‬ ‫ﻭﺍﻛﺘﻤﺎﻝ ﻣﺪﺭﻛﻪ‪ ،‬ﻓﻨﻬﻞ ﻣﻦ ﻓﻴﺾ ﻋﻠﻤﻪ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﻭﺍﺳﺘﻤﻊ ﺇﱃ ﺁﺭﺍﺋﻪ ﺍﻟﻨﺎﺿﺠﺔ ﺍﻟﺴﺪﻳﺪﺓ‪،‬‬ ‫ﻭﻏﻠﺐ ﻋﻠﻴﻪ ﺣﺒﻪ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻳﺄﺧﺬ ﺑﺄﻛﺜﺮ ﺍﺟﺘﻬﺎﺩﺍﺗﻪ‪ ،‬ﻭﻳﻨﺘﺼﺮ ﳍﺎ‪ ،‬ﻭﻳﺘﻮﺳﻊ ﰲ ﺍﻟﺘﺪﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺻﺤﺘﻬﺎ‪ ،‬ﻭﺿﻌﻒ ﻣﺎ ﳜﺎﻟﻔﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻫﺬﺏ ﻛﺘﺒﻪ‪ ،‬ﻭﻧﺸﺮ ﻋﻠﻤﻪ‪.‬‬ ‫ﻭﺃﻫﻢ ﻣﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻨﻪ‪ :‬ﺩﻋﻮﺗﻪ ﺇﱃ ﺍﻷﺧﺬ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻻﻋﺘﺼﺎﻡ ‪‬ﻤﺎ‪ ،‬ﻭﻓﻬﻤﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻓﻬﻤﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻃﺮﺡ‬ ‫ﻣﺎ ﳜﺎﻟﻔﻬﻤﺎ‪ ،‬ﻭﲡﺪﻳﺪ ﻣﺎ ﺩﺭﺱ ﻣﻦ ﻣﻌﺎﱂ ﺍﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺗﻨﻘﻴﺘﻪ ﳑﺎ ﺍﺑﺘﺪﻋﻪ ﺍﳌﺴﻠﻤﻮﻥ‬ ‫ﻣﻦ ﻣﻨﺎﻫﺞ ﺯﺍﺋﻔﺔ ﻣﻦ ﺗﻠﻘﺎﺀ ﺃﻧﻔﺴﻬﻢ ﺧﻼﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻗﺮﻭﻥ ﺍﻻﳓﻄﺎﻁ ﻭﺍﳉﻤﻮﺩ‬ ‫ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﲢﺬﻳﺮ ﺍﳌﺴﻠﻤﲔ ﳑﺎ ﺗﺴﺮﺏ ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺧﺮﺍﻓﺎﺕ‬ ‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﻣﻨﻄﻖ ﻳﻮﻧﺎﻥ‪ ،‬ﻭﺯﻫﺪ ﺍﳍﻨﺪ‪.‬‬


‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

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‫ﻭﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﺘﺒﲔ ﻣﺪﻯ ﺗﺄﺛﲑ ﺷﻴﺨﻪ ﻋﻠﻴﻪ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻜﺜﲑﺓ ﺍﳌﺘﻨﻮﻋﺔ‬ ‫ﺍﻟﱵ ﺗﻠﺢ ﺑﻘﻮﺓ ﻭﺇﺻﺮﺍﺭ ﻋﻠﻰ ﺇﻋﻄﺎﺀ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺣﻘﻪ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﻜﻮﻑ‬ ‫ﻋﻠﻰ ﺩﺭﺍﺳﺘﻪ‪ ،‬ﻭﺗﺪﺑﺮ ﺁﻳﺎﺗﻪ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﻗﻴﻤﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺍﻟﺘﻨﻮﻳﻪ ‪‬ﺎ‪،‬‬ ‫ﻭﺍﻟﻜﺸﻒ ﻋﻤﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺑﻴﺎﻥ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﺗﻔﺼﻴﻞ ‪‬ﻤﻠﻪ‪ ،‬ﻭﺗﻮﺿﻴﺢ ﳌﻌﺎﻧﻴﻪ‪،‬‬ ‫ﻭﺗﻮﻛﻴﺪ ﳊﻘﺎﺋﻘﻪ‪ ،‬ﻭﺗﺒﺼﲑ ﲟﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻮﻱ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﻌﻠﻢ ﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﳋﺎﻟﺺ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﳉﻤﻮﺩ ﻭﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻫﻮ ﻳﻌﺪ ﲝﻖ ﰲ ﺯﻣﺮﺓ ﺃﻭﻟﺌﻚ ﺍﳌﻔﻜﺮﻳﻦ‬ ‫ﺍﳌﺼﻠﺤﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻨﺎﺭﺕ ﺑﺄﻓﻜﺎﺭﻫﻢ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺗﻔﺎﺭﻳﻖ ﻣﺆﻟﻔﺎ‪‬ﻢ ﻋﻘﻮﻝ ﻣﻌﺎﺻﺮﻳﻬﻢ‬ ‫ﻭﻣﻦ ﺃﺗﻰ ﺑﻌﺪﻫﻢ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﺗﻨﻮﺭﺕ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺍﳒﻠﻰ ﻣﺎ ﻟﺼﻖ ﲟﺮﺁ‪‬ﺎ ﻣﻦ ﺻﺪﺇ‬ ‫ﺍﻟﺸﻚ ﻭﺍﳉﻤﻮﺩ‪ ،‬ﻭﺍﳓﻞ ﻣﺎ ﺍﻧﻌﻘﺪ ﰲ ﺃﺫﻫﺎ‪‬ﻢ ﻣﻦ ﺷﺒﻪ ﺍﻟﺰﻳﻎ ﻭﺍﻻﺭﺗﻴﺎﺏ‪.‬‬ ‫ﻣﻦ ﺁﺭﺍﺋﻪ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻘﻪ‪:‬‬ ‫ﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻳﻬﺪﻑ ﻣﻦ ﻭﺭﺍﺀ ﻣﺎ ﺃﻟﻒ ﻣﻦ ﺗﻮﺍﻟﻴﻒ ﺇﱃ ﺑﻴﺎﻥ ﺧﺼﺎﺋﺺ ﺃﻫﻞ‬ ‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺳﻂ ﺑﲔ ﺍﻟﻐﺎﱄ ﻓﻴﻪ‪ ،‬ﻭﺍﳉﺎﰲ‬ ‫ﻋﻨﻪ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺣﻘﻮﻕ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻌﺮﻓﺔ‬ ‫ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﺗﺒﺎﻋﻬﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﺟﺎﺀﺕ ﻣﻊ ﺑﻴﺎﻥ ﻣﺎ ﺣﺎﺩﺕ ﻋﻨﻪ ﺍﳌﻠﻞ ﻭﺍﻟﻔﺮﻕ ﺍﳊﺎﺋﺪﺓ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪.‬‬ ‫ﻭﻫﻮ ﻳﺘﺮﺳﻢ ﺧﻄﺎ ﺷﻴﺨﻪ ﰲ ﻭﺿﻊ ﻗﺎﻋﺪﺓ ﻛﻠﻴﺔ ﺗﻌﺪ ﻣﻴﺰﺍﻧﺎ ﺻﺎﺩﻗﺎ ﻳﻮﺯﻥ ‪‬ﺎ ﻛﻞ‬ ‫ﻣﺎ ﺣﺪﺙ ﺃﻭ ﺳﻴﺤﺪﺙ ﻣﻦ ﺁﺭﺍﺀ ﻭﻣﻌﺘﺪﻗﺎﺕ‪ ،‬ﺃﻭ ﺃﻓﻜﺎﺭ ﻭﻧﻈﺮﻳﺎﺕ‪ ،‬ﺃﻭ ﻗﻀﺎﻳﺎ ﻭﻣﻘﺎﻻﺕ‬ ‫ﳌﻠﺔ ﻣﻦ ﺍﳌﻠﻞ‪ ،‬ﻭﺃﻭ ﳓﻠﺔ ﻣﻦ ﺍﻟﻨﺤﻞ ﰲ ﺯﻣﻦ ﻣﻦ ﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ :‬ﻫﻲ ﻃﻠﺐ ﻋﻠﻢ‬ ‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﺃﺭﺍﺩﻩ ﺑﺄﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﻣﻦ ﺳﻠﻚ ﺳﺒﻴﻠﻬﻢ‪،‬‬ ‫ﻭﳚﻌﻞ ﺫﻟﻚ ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻑ ﺑﻴﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺝ ‪ ،‬ﻧﻈﺮ ﰲ ﺃﻗﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺃﺭﺍﺩﻭﻩ‬ ‫‪‬ﺎ‪ ،‬ﰒ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻟﻴﻨﻈﺮ ﺍﳌﻌﺎﱐ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﺮﺳﻮﻝ ﺝ ‪ ،‬ﻭﺍﳌﻌﺎﱐ‬


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‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

‫ﺍﳌﺨﺎﻟﻔﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺍﻟﺼﺮﻳﺢ ﺩﺍﺋﻤ‪‬ﺎ ﻣﻮﺍﻓ ‪‬ﻖ ﻟﻠﺮﺳﻮﻝ ﺝ ‪ ،‬ﻻ ﳜﺎﻟﻔﻪ ﻗﻂ‪ ،‬ﻓﺈﻥ ﺍﳌﻴﺰﺍﻥ ﻣﻊ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﷲ ﺃﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﻬﺬﺍ ﺳﺒﻴﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﻳﻔﺴﺮ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻫﻮ ﻃﺮﻳﻖ ﺍﷲ ﺍﻟﺬﻱ ﻧﺼﺒﻪ ﻟﻌﺒﺎﺩﻩ ﻋﻠﻰ ﺃﻟﺴﻦ‬ ‫ﻼ ﻟﻌﺒﺎﺩﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺇﻓﺮﺍﺩ ﺭﺳﻮﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻓﻼ‬ ‫ﺭﺳﻠﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻮﺻ ﹰ‬ ‫ﻳﺸﺮﻙ ﺑﻪ ﺃﺣﺪ ﰲ ﻋﺒﻮﺩﻳﺘﻪ‪ ،‬ﻭﻻ ﻳﺸﺮﻙ ﺑﺮﺳﻮﻟﻪ ﺃﺣﺪ‪‬ﺍ ﰲ ﻃﺎﻋﺘﻪ‪ ،‬ﻓﻴﺠﺮﺩ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﳚﺮﺩ‬ ‫ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﻀﻤﻮﻥ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬ ‫ﻭﻫﻮ ﳛﺎﺭﺏ ﺍﻟﺘﻘﻠﻴﺪ ﺑﻼ ﻫﻮﺍﺩﺓ‪ ،‬ﻭﻳﻨﻌﻲ ﻋﻠﻰ ﻓﺎﻋﻠﻴﻪ‪ ،‬ﻭﻳﻮﺟﺐ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ‬ ‫ﺍﻟﻘﺎﺩﺭ ﺍﳌﻜﻠﻒ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺬﻱ ﳛﺮﻡ ﺍﻟﻘﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﺍﻹﻓﺘﺎﺀ ﺑﻪ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻹﻋﺮﺍﺽ ﻋﻤﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ ﺍﻛﺘﻔﺎﺀ ﺑﺘﻘﻠﻴﺪ ﺍﻵﺑﺎﺀ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺗﻘﻠﻴﺪ ﻣﻦ ﻻ ﻳﻌﻠﻢ ﺍﳌﻘﻠﺪ ﺃﻧﻪ ﺃﻫﻞ ﻷﻥ ﻳﺆﺧﺬ ﺑﻘﻮﻟﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻘﻠﻴﺪ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﳊﺠﺔ ﻭﻇﻬﻮﺭ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺧﻼﻑ ﻗﻮﻝ ﺍﳌﻘﻠﺪ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﳑﺎ ﺍﺗﻔﻖ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﺭﲪﻬﻢ ﺍﷲ ﻋﻠﻰ ﺫﻣﺔ ﻭﲢﺮﳝﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺗﻘﻠﻴﺪ ﻣﻦ ﺑﺬﻝ ﺟﻬﺪﻩ ﰲ ﺍﺗﺒﺎﻉ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻭﺧﻔﻲ ﻋﻠﻴﻪ ﺑﻌﻀﻪ‪ ،‬ﻓﻘﻠﺪ ﻓﻴﻪ‬ ‫ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻪ‪ ،‬ﻓﻬﺬﺍ ﳏﻤﻮﺩ ﻏﲑ ﻣﺬﻣﻮﻡ‪.‬‬ ‫ﻭﻣﺬﻫﺒﻪ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ :‬ﺍﻹﻳﺎﻥ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻮﻟﻪ‪،‬‬ ‫ﻭﺇﺟﺮﺍﺅﻫﺎ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﺍﻟﻼﺋﻖ ﲜﻼﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﲢﺮﻳﻒ ﻭﻻ ﺗﻌﻄﻴﻞ‪ ،‬ﻭﻣﻦ ﻏﲑ‬ ‫ﺗﻜﻴﻴﻒ ﻭﻻ ﲤﺜﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺑﻨﻔﺴﻪ ﻣﻦ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﺭﺳﻮﻟﻪ ﺝ ﺃﻋﻠﻢ ﺍﳋﻠﻖ‪،‬‬ ‫ﻓﻤﱴ ﻭﺭﺩ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺑﺈﺛﺒﺎﺕ ﺻﻔﺔ ﺃﻭ ﻧﻔﻴﻬﺎ‪ ،‬ﻓﻼ ﳚﻮﺯ‬ ‫ﻉ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺬﺍﺕ‪،‬‬ ‫ﻷﺣﺪ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ ﺇﱃ ﻗﻴﺎﺱ ﺃﻭ ﺭﺃﻱ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺼﻔﺎﺕ ﻓﺮ ‪‬‬ ‫ﳛﺘﺬﻯ ﻓﻴﻪ ﺣﺬﻭﻩ‪ ،‬ﻭﻳﺘﺒﻊ ﻣﺜﺎﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺬﺍﺕ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ‪ ،‬ﻻ ﺇﺛﺒﺎﺕ‬


‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

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‫ﺗﻜﻴﻴﻒ‪ ،‬ﻓﻜﺬﻟﻚ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ‪ ،‬ﻻ ﺇﺛﺒﺎﺕ ﺗﻜﻴﻴﻒ)‪.(١‬‬ ‫ﻭﻳﺮﻯ ‪-‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ :-‬ﺃﻥ ﻓﺴﺎﻕ ﺍﳌﺴﻠﻤﲔ ﻣﻌﻬﻢ‬ ‫ﺑﻌﺾ ﺍﻹﳝﺎﻥ ﻭﺃﺻﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻬﻢ ﲨﻴﻊ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﻳﺴﺘﻮﺟﺒﻮﻥ ﺑﻪ ﺍﳉﻨﺔ‪،‬‬ ‫ﻭﺃ‪‬ﻢ ﻻ ﳜﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺑﻞ ﳜﺮﺝ ﻣﻨﻬﺎ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺇﳝﺎﻥ‪ ،‬ﺃﻭ‬ ‫ﻣﺜﻘﺎﻝ ﺧﺮﺩﻟﺔ ﻣﻦ ﺇﳝﺎﻥ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﱯ ﺝ ﺍﺩﺧﺮ ﺷﻔﺎﻋﺘﻪ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ‪.‬‬ ‫ﻭﻳﺮﻯ ﺃﻥ ﺍﻟﺸﺮ ﻻ ﻳﺪﺧﻞ ﰲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻻ ﰲ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻛﻤﺎ ﻻ‬ ‫)‪ (١‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﺍﳋﻄﺎﰊ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﻗﻮﻝ ﺃﰊ ﺍﳌﻌﺎﱄ ﺍﳉﻮﻳﲏ ﺷﻴﺦ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻓﻘﺪ ﺻﺮﺡ ﰲ ‪$‬ﺍﻟﻨﻈﺎﻣﺔ‪ #‬ﺹ)‪ :(٢٤-٢٣‬ﺑﺎﳌﻨﻊ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻟﺼﻔﺎﺕ ﺍﳋﱪﻳﺔ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﺃﻥ ﻫﺬﺍ ﺇﲨﺎﻉ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻮ ﻛﺎﻥ ﻣﺴﻮﻏﹰﺎ ﺃﻭ ﳏﺘﻮﻣ‪‬ﺎ‪ ،‬ﻟﻜﺎﻥ ﺍﻫﺘﻤﺎﻣﻬﻢ ‪‬ﺎ ﺃﻋﻈﻢ ﻣﻦ‬ ‫ﺍﻫﺘﻤﺎﻣﻬﻢ ﺑﻐﲑﻫﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰲ ‪$‬ﺭﺩ ﺍﶈﺘﺎﺭ‪ :(٥/١) #‬ﻭﻫﻞ ﻭﺻﻔﻪ ﺗﻌﺎﱃ ﺑﺎﻟﺮﲪﺔ ﺣﻘﻴﻘﺔ ﺃﻭ ﳎﺎﺯ ﻋﻦ‬ ‫ﺍﻹﻧﻌﺎﻡ‪ ،‬ﺃﻭ ﻋﻦ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻷ‪‬ﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﳌﺴﺘﺤﻴﻠﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﲑﺍﺩ ﻏﺎﻳﺘﻬﺎ؟ ﺍﳌﺸﻬﻮﺭ‬ ‫ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﻷﻭﻝ‪ ،‬ﻷﻥ ﺍﻟﺮﲪﺔ ﻫﻲ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻛﻮ‪‬ﺎ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ‬ ‫ﻛﺬﻟﻚ ﺣﱴ ﺗﻜﻮﻥ ﳎﺎﺯ‪‬ﺍ‪ ،‬ﻛﺎﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﺎ ﻣﻦ‬ ‫ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ‪ :‬ﺇ‪‬ﺎ ﰲ ﺣﻖ ﺗﻌﺎﱃ ﳎﺎﺯ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻵﻟﻮﺳﻲ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺒﲑ )‪:(٥٦/١‬‬ ‫ﻛﻮﻥ ﺍﻟﺮﲪﺔ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺭﻗﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻓﻴﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﺭﺗﻜﺎﺏ ﺍﻟﺘﺠﻮﺯ ﻋﻦ ﺇﺛﺒﺎ‪‬ﺎ ﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻷ‪‬ﺎ ﺣﻴﻨﺌﺬ ﺻﻔﺔ ﻻﺋﻘﺔ ﺑﻜﻤﺎﻝ ﺫﺍﺗﻪ‪ ،‬ﻛﺴﺎﺋﺮ ﺻﻔﺎﺗﻪ‪ ،‬ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﺗﻘﺎﺱ ﺑﺼﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ‪،‬‬ ‫ﻭﺃﻳﻦ ﺍﻟﺘﺮﺍﺏ ﻣﻦ ﺭﺏ ﺍﻷﺭﺑﺎﺏ‪ ،‬ﻭﻟﻮ ﺃﻭﺟﺒﺖ ﻛﻮﻥ ﺍﻟﺮﲪﺔ ﻓﻴﻨﺎ ﺭﻗﺔ ﺍﻟﻘﻠﺐ ﺍﺭﺗﻜﺎﺏ ﺍ‪‬ﺎﺯ ﰲ ﺍﻟﺮﲪﺔ‬ ‫ﺍﻟﺜﺎﺑﺘﺔ ﻟﻪ ﺗﻌﺎﱃ‪ ،‬ﻻﺳﺘﺤﺎﻟﺔ ﺍﺗﺼﺎﻓﻪ ﲟﺎ ﻧﺘﺼﻒ ﺑﻪ‪ ،‬ﻓﻠﻴﻮﺟﺐ ﻛﻮﻥ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺪﺭﺓ‬ ‫ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻣﺎ ﻧﻌﻠﻤﻪ ﻣﻨﻬﺎ ﻓﻴﻨﺎ‪ ،‬ﺍﺭﺗﻜﺎﺏ ﺍ‪‬ﺎﺯ ﺃﻳﻀﺎ ﻓﻴﻬﺎ ﺇﺫﺍ ﺃﺛﺒﺘﺖ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ‬ ‫ﲰﻨﻌﻨﺎ ﺃﺣﺪ‪‬ﺍ ﻗﺎﻝ ﺑﺬﻟﻚ‪ ،‬ﻭﻣﺎ ﻧﺪﺭﻱ ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ‪ ،‬ﻭﻛﻠﻬﺎ ﲟﻌﺎﻧﻴﻬﺎ ﺍﻟﻘﺎﺋﻤﺔ ﻓﻴﻨﺎ ﻳﺴﺘﺤﻴﻞ‬ ‫ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ﺑﺎﺭﺗﻜﺎﺏ ﺍ‪‬ﺎﺯ ﻓﻴﻬﺎ ﻛﻠﻬﺎ ﺇﺫﺍ ﻧﺴﺒﺖ ﺇﻟﻴﻪ ﻋﺰ ﺷﺄﻧﻪ‪ ،‬ﺃﻭ ﺑﺘﺮﻛﻪ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻭﺇﺛﺒﺎ‪‬ﺎ ﻟﻪ ﺣﻘﻴﻘﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻼﺋﻖ ﺑﺸﺄﻧﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﳉﻬﻞ ﲝﻘﻴﻘﺔ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻛﺎﳉﻬﻞ ﲝﻘﻴﻘﺔ‬ ‫ﺫﺍﺗﻪ ﳑﺎ ﻻ ﻳﻌﻮﺩ ﻣﻨﻪ ﻧﻘﺺ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺑﺬﻟﻚ ﺫﻟﻚ ﻣﻦ ﻋﺰﺓ ﻛﻤﺎﻟﻪ‪ ،‬ﻭﻛﻤﺎﻝ ﻋﺰﺗﻪ‪ ،‬ﻭﺍﻟﻌﺠﺰ ﻋﻦ‬ ‫ﺩﺭﻙ ﺍﻹﺩﺭﺍﻙ ﺇﺩﺭﺍﻙ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﺎ‪‬ﺎﺯ ﰲ ﺑﻌﺾ ﻭﺍﳊﻘﻴﻘﺔ ﰲ ﺁﺧﺮ ﻻ ﺃﺭﺍﻩ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﲢﻜﻤ‪‬ﺎ‪.‬‬


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‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

‫ﻳﻠﺤﻖ ﺫﺍﺗﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﳑﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺍﻟﻌﺪﻝ ﺑﻌﺒﺎﺩﻩ ﻭﻋﻘﻮﺑﺔ ﻣﻦ ﻳﺴﺘﺤﻖ ﻣﻨﻬﻢ‪ ،‬ﻫﻮ‬ ‫ﺧ ‪‬ﲑ ﳏﺾ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺷﺮ‪‬ﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮ ﻭﻗﻊ ﰲ ﺗﻌﻠﻘﻬﻢ ﺑﻪ ﻭﻗﻴﺎﻣﻬﻢ ﺑﻪ ﻻ‬ ‫ﰲ ﻓﻌﻠﻪ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﻳﺮﻯ ﺃﻥ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﰲ ﺍﻷﻓﻌﺎﻝ ﻋﻘﻠﻴﺎﻥ ﻳﺪﺭﻛﻬﻤﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﷲ ﻓﻄﺮ ﻋﺒﺎﺩﻩ‬ ‫ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﻌﻔﺔ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﻌﻢ ﺑﺎﻟﺸﻜﺮ‪ ،‬ﻭﻓﻄﺮﻫﻢ‬ ‫ﻋﻠﻰ ﺍﺳﺘﻘﺒﺎﺡ ﺃﺿﺪﺍﺩﻫﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺷﺮﻋﻴﺎﻥ ﻳﺘﻮﻗﻔﺎﻥ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﺸﺎﺭﻉ‬ ‫ﻭ‪‬ﻴﻪ‪ ،‬ﻭﻻ ﳚﺒﺎﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻬﻮ ﻳﻘﻮﻝ‪ :‬ﻭﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﳚﺪ ﺍﻟﺘﻨﺎﻗﺾ ﺇﻟﻴﻪ‬ ‫ﺍﻟﺴﺒﻴﻞ ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﰲ ﻧﻔﺴﻬﺎ ﺣﺴﻨ ﹲﺔ ﻭﻗﺒﻴﺤﺔﹲ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻧﺎﻓﻌﺔ ﻭﺿﺎﺭﺓ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺘﺮﺗﺐ‬ ‫ﻋﻠﻴﻬﺎ ﺛﻮﺍﺏ ﻭﻻ ﻋﻘﺎﺏ ﺇﻻ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﻘﺒﻴﺢ ﻣﻮﺟﺒ‪‬ﺎ ﻟﻠﻌﺎﺏ ﻣﻊ ﻗﺒﺤﻪ ﰲ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﺒﺢ‪ ،‬ﻭﺍﷲ ﻻ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ‬ ‫ﺇﻻ ﺑﻌﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﺎﻟﺴﺠﻮﺩ ﻟﻠﺸﻴﻄﺎﻥ ﻭﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﺰﱏ‪ ،‬ﻭﺍﻟﻈﻠﻢ‬ ‫ﻭﺍﻟﻔﻮﺍﺣﺶ ﻛﻠﻬﺎ ﻗﺒﻴﺤﺔ ﰲ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ ﻣﺸﺮﻭﻁ ﺑﺎﻟﺸﺮﻉ‪.‬‬ ‫ﻭﻫﻮ ﻳﻨﻌﻲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺎﳌﺘﺼﻮﻓﺔ ﺃﻣﻮﺭ‪‬ﺍ ﺗﻨﺎﰲ ﺍﻟﺸﺮﻉ ﻛﺎﻟﻘﻮﻝ‬ ‫ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺳﻘﻮﻁ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﺘﺒﻌﺪ ﲟﺎ ﱂ‬ ‫ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ‪ ،‬ﻭﲢﻜﻴﻢ ﺍﻟﺬﻭﻕ‪ ،‬ﻭﻃﺮﺡ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺃﳘﻴﺘﻪ‪ ،‬ﻭﺍﻟﺘﻮﺍﻛﻞ‪ ،‬ﻭﺍﻟﻌﺰﻟﺔ‪،‬‬ ‫ﻭﺍﻟﺘﻨﻔﲑ ﻣﻦ ﺍﻟﺰﻭﺍﺝ‪.‬‬ ‫ﻭﻳﺮﻭﻯ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻷﻓﻌﺎﻝ ﲝﻘﺎﺋﻘﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﺩﻭﻥ ﻇﻮﺍﻫﺮ‬ ‫ﺃﻟﻔﺎﻇﻬﺎ ﻭﺃﻓﻌﺎﳍﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺼﺪ ﺭﻭﺡ ﺍﻟﻌﻘﺪ‪ ،‬ﻭﻣﺼﺤﺤﻪ ﻭﻣﺒﻄﻠﻪ‪ ،‬ﻓﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺼﻮﺩ ﰲ‬ ‫ﺍﻟﻌﻘﻮﺩ‪ ،‬ﺃﻭﱃ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻓﺈﻥ ﺍﻷﻟﻔﺎﻅ ﻣﻘﺼﻮﺩﺓ ﻟﻐﲑﻫﺎ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺍﻟﻌﻘﻮﺩ ﻫﻲ‬ ‫ﺍﻟﱵ ﺗﺮﺍﺩ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﺃﺩﻟﺔ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺼﻮﺩ ﰲ ﺍﻟﻌﻘﻮﺩ‬ ‫ﻣﻌﺘﱪﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﺆﺛﺮ ﰲ ﺻﺤﺔ ﺍﻟﻌﻘﺪ ﻭﻓﺴﺎﺩﻩ‪ ،‬ﻭﰲ ﺣﻠﻪ ﻭﺣﺮﻣﺘﻪ‪ ،‬ﻭﺃﻥ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﻭﺇﻥ‬ ‫ﺃﻇﻬﻮﺭﻩ ﺧﻼﻑ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻓﺎﻟﻌﱪﺓ‪ ،‬ﳌﺎ ﺃﺿﻤﺮﻩ‪ ،‬ﻭﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﻭﻗﺼﺪﺍﻩ‬ ‫ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﻗﺪ ﺃﺷﻬﺪﺍ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﰲ ﻗﻠﻮ‪‬ﻤﺎ‪ ،‬ﻓﻼ ﻳﻨﻔﻌﻬﻤﺎ ﺗﺮﻙ ﺍﻟﺘﻜﻠﻢ ﺑﻪ ﺣﺎﻟﺔ ﺍﻟﻌﻘﺪ‪،‬‬


‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

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‫ﻭﻫﻮ ﻣﻄﻠﻮ‪‬ﻤﺎ ﻭﻣﻘﺼﻮﺩﳘﺎ‪.‬‬ ‫ﻭﻳﺮﻯ ﺃﻥ ﺗﻐﲑ ﺍﻟﻔﺘﻮﻯ ﻭﺍﺧﺘﻼﻓﻬﺎ ﲝﺴﺐ ﺗﻐﲑ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺣﻮﺍﻝ‬ ‫ﻭﺍﻟﻨﻴﺎﺕ ﻭﺍﻟﻌﻮﺍﺋﺪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳉﻬﻞ ﺑﺬﻟﻚ ﻏﻠﻂ ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻳﻨﺸﺄ ﻋﻨﻪ ﻣﻦ‬ ‫ﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ‪ ،‬ﻭﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻣﺎ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺒﺎﻫﺮﺓ ﺍﻟﱵ ﻫﻲ ﰲ‬ ‫ﺃﻋﻠﻰ ﺭﺗﺐ ﺍﳌﺼﺎﱀ ﻻ ﺗﺄﰐ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺒﻨﺎﻫﺎ ﻭﺃﺳﺎﺳﻬﺎ ﻋﻠﻰ ﺍﳊﻜﻢ ﻭﻣﺼﺎﱀ‬ ‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﰲ ﺍﳌﻌﺎﺵ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﻫﻲ ﻋﺪﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﺭﲪﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﻣﺼﺎﱀ ﻛﻠﻬﺎ ﻭﺣﻜﻤﺔ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﻣﺜﻠﺔ ﻋﺪﻳﺪﺓ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﻭﻳﺮﻯ ﺃﻥ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﺣﺮﺍﻥ ﰲ ﺍﺷﺘﺮﺍﻁ ﻣﺎ ﻳﺸﺎﺀﺍﻥ ﻋﻠﻰ ﺃﻻ ﳜﺎﻟﻒ ﺣﻜﻢ ﺍﷲ‪ :‬ﺇﻥ‬ ‫ﺗﻌﻠﻴﻖ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻟﻔﺴﻮﺥ ﻭﺍﻟﺘﱪﻋﺎﺕ ﻭﺍﻻﻟﺘﺰﺍﻣﺎﺕ ﻭﻏﲑﳘﺎ ﺑﺎﻟﺸﺮﻭﻁ ﺃﻣﺮ ﻗﺪ ﺗﺪﻋﻮ ﺇﻟﻴﻪ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ ﺍﳊﺎﺟﺔ ﺃﻭ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻓﻼ ﻳﺴﺘﻐﻲ ﻋﻨﻪ ﺍﳌﻜﻠﻒ‪ ...‬ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻟﻠﺸﺮﻭﻁ‬ ‫ﻋﻨﺪ ﺍﻟﺸﺎﺭﻉ ﺷﺄﻧ‪‬ﺎ ﻟﻴﺲ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻠﻐﻮﻥ ﺷﺮﻭﻃﹰﺎ ﱂ ﻳﻠﻐﻬﺎ ﺍﻟﺸﺎﺭﻉ‪،‬‬ ‫ﻭﻳﻔﺴﺪﻭﻥ ‪‬ﺎ ﺍﻟﻌﻘﺪ ﻣﻦ ﻏﲑ ﻣﻔﺴﺪﺓ‪ ...‬ﻭﻫﺎﻫﻨﺎ ﻗﻀﻴﺘﺎﻥ ﻛﻠﻴﺘﺎﻥ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﻟﺸﺮﻉ‬ ‫ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺭﺳﻮﻟﻪ‪.‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﻛﻞ ﺷﺮﻁ ﺧﺎﻟﻒ ﺣﻜﻢ ﺍﷲ‪ ،‬ﻭﻧﺎﻗﺾ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻬﻮ ﺑﺎﻃﻞ ﻛﺎﺋﻨ‪‬ﺎ ﳑﺎ‬ ‫ﻛﺎﻥ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻛﻞ ﺷﺮﻁ ﻻ ﳜﺎﻟﻒ ﺣﻜﻤﻪ‪ ،‬ﻭﻻ ﻳﻨﺎﻗﺾ ﻛﺘﺎﺑﻪ ‪-‬ﻭﻫﻮ ﳑﺎ ﳚﻮﺯ‬ ‫ﺗﺮﻛﻪ ﻭﻓﻌﻠﻪ‪ -‬ﻓﻬﻮ ﻻﺯﻡ ﺑﺎﻟﺸﺮﻁ‪ ،‬ﻭﻻ ﻳﺴﺘﺜﲏ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻘﻀﻴﺘﲔ ﺷﻲﺀ‪ ،‬ﻭﻗﺪ ﺩﻝ‬ ‫ﻋﻠﻴﻬﻤﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺝ ‪ ،‬ﻭﺍﺗﻔﺎﻕ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬ ‫ﻭﻫﻮ ﻳﺮﻯ ﺑﻄﻼﻥ ﺍﻟﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺜﺎﺑﺘﺔ ﺷﺮﻋ‪‬ﺎ ﺇﱃ ﺃﺣﻜﺎﻡ ﺃﺧﺮ ﺑﻔﻌﻞ‬ ‫ﺻﺤﻴﺢ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻟﻐ ٍﻮ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻗﺪ ﺃﺳﻬﺐ ﺭﲪﻪ‬ ‫ﺍﷲ ﰲ ﺑﻴﺎﻥ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﻴﻞ‪ ،‬ﻭﺭﺩ ﻋﻠﻰ ﺣﺠﺞ ﻣﻦ ﺟﻮﺯﻫﺎ‪،‬‬ ‫ﻭﺍﺳﺘﻨﺪ ﰲ ﺫﻟﻚ ﺇﱃ ﺣﺠﺞ ﻣﻦ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻷﺋﻤﺔ‪.‬‬


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‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

‫ﻭﻳﺮﻯ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻟﻐﺮﻣﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﳌﺪﻳﻮﻥ ﺇﺫﺍ ﺍﺳﺘﻐﺮﻗﺖ ﺃﻣﻮﺍﻟﻪ ﺑﺎﻟﺪﻳﻮﻥ‬ ‫ﻻ ﺗﺼﺢ ﻋﻘﻮﺩ ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﱪﻉ‪ ،‬ﻛﺎﳍﺒﺔ ﻭﺍﻟﺒﻴﻊ ﺑﺎﶈﺎﺑﺎﺓ‪ ،‬ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﻣﺎ ﺟﺮﺕ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻓﻠﻠﺪﺍﺋﻦ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﺍﳊﺎﻛﻢ ﺇﺑﻄﺎﻝ ﺍﻟﺘﺼﺮﻑ‪.‬‬ ‫ﺗﻼﻣﺬﺗﻪ‪:‬‬ ‫ﻭﻗﺪ ﺗﻠﻘﻰ ﻋﻦ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻔﻀﻞ ﰲ ﺣﻴﺎﺓ‬ ‫ﺷﻴﺦ ﻭﺇﱃ ﺃﻥ ﻣﺎﺕ ﻭﺍﻧﺘﻔﻌﻮﺍ ﺑﻪ ﺃﳝﺎ ﺍﻧﺘﻔﺎﻉ‪.‬‬ ‫‪ -١‬ﻓﻤﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺟﺐ‬ ‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﻨﺒﻞ ﺍﻟﻌﺎﱂ ﺍﻟﺰﺍﻫﺪ ﺍﻟﻌﻤﺪﺓ ﺍﻟﺜﻘﺔ‪ ،‬ﺻﺎﺣﺐ ﺍﳌﺆﻟﻔﺎﺕ ﺍﳌﻔﻴﺪﺓ ﰲ‬ ‫ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻗﺪ ﻻﺯﻡ ﳎﻠﺲ ﺍﳌﺆﻟﻒ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ‬ ‫‪٧٩٨‬ﻫـ‪.‬‬ ‫‪ -٢‬ﻭﻣﻨﻬﻢ ﺍﳊﺎﻓﻆ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﺒﺼﺮﻭﻱ ﺍﻟﺪﻣﺸﻘﻲ‪،‬‬ ‫ﻧﺸﺄ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﲰﻊ ﻣﻦ ﺃﻓﺎﺿﻞ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻭﻋﲏ ﺑﺎﳊﺪﻳﺚ ﻣﻄﺎﻟﻌﺔ ﰲ ﻣﺘﻮﻧﻪ ﻭﺭﺟﺎﻟﻪ‪ ،‬ﻭﻟﻪ‬ ‫ﺗﺂﻟﻴﻒ ﻛﺜﲑﺓ‪ ،‬ﺃﻋﻈﻤﻬﺎ ﺗﻔﺴﲑﻩ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭ"ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ"‪ ،‬ﻭﺻﻔﻪ ﺍﻟﺬﻫﱯ ﰲ ﻣﻌﺠﻤﻪ‬ ‫ﺍﳌﺨﺘﺺ ﺑﺎﻹﻣﺎﻡ ﺍﳌﻔﱵ ﺍﶈﺪﺙ ﺍﻟﺒﺎﺭﻉ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺘﻨﻔﻨﻦ ﺍﳌﻔﺴﺮ‪ ،‬ﻣﺎﺕ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ‬ ‫‪٧٧٤‬ﻫـ‪.‬‬ ‫‪ -٣‬ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﻋﻤﺪﺓ ﺍﶈﺪﺛﲔ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ‬ ‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ‬ ‫ﺍﳌﻘﺪﺳﻲ ﺍﳉﻤﺎﻋﻴﻠﻲ ﺍﻟﺼﺎﳊﻲ‪ ،‬ﻋﲏ ﺑﺎﳊﺪﻳﺚ ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺭﺟﺎﻟﻪ ﻭﻋﻠﻠﻪ‪ ،‬ﻭﺗﻔﻘﻪ‬ ‫ﻭﺃﻓﱴ ﻭﺩﺭﺱ‪ ،‬ﻭﲨﻊ‪ ،‬ﻭﺃﻟﻒ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻜﺜﲑ ﻭﺻﻨﻒ‪ ،‬ﻭﺗﺼﺪﻯ ﻟﻺﻓﺎﺩﺓ ﻭﺍﻻﺷﺘﻐﺎﻝ ﰲ‬ ‫ﻓﻨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﻋﻨﻪ‪ :‬ﻭﺍﷲ ﻣﺎ ﺍﺟﺘﻤﻌﺖ ﺑﻪ ﻗﻂ ﺇﻻ ﻭﺍﺳﺘﻔﺪﺕ ﻣﻨﻪ‪ ،‬ﺗﻮﰲ‬ ‫ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ ‪٧٤٤‬ﻫـ‪.‬‬ ‫‪ -٤‬ﻭﻣﻨﻬﻢ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺜﻤﺎﻥ‬


‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

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‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺎﺑﻠﺴﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻭﻟﺪ ﺑﻨﺎﺑﻠﺲ‪ ،‬ﻭﲰﻊ ‪‬ﺎ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬ ‫ﻳﻮﺳﻒ‪ ،‬ﻭﲰﻊ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﺍﻟﻌﻼﺋﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻏﲑﻫﻢ ﳑﻦ ﻻ ﳛﺼﻰ ﻛﺜﺮﺓ‪،‬‬ ‫ﻭﺭﺣﻞ ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﻭﺻﺤﺐ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺗﻔﻘﻪ ﺑﻪ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺗﺼﺎﻧﻴﻔﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﳉﻨﺔ ﻟﻜﺜﺮﺓ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪٧٩٧‬ﻫـ(‪.‬‬ ‫‪ -٥‬ﻭﻣﻨﻬﻢ ﻭﻟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺬﻫﱯ ﰲ ﻣﻌﺠﻤﻪ ﺍﳌﺨﺘﺺ‪ :‬ﺗﻔﻘﻪ ﺑﺄﺑﻴﻪ‪،‬‬ ‫ﻼ ﰲ ﺍﻟﻨﺤﻮ‬ ‫ﻭﺷﺎﺭﻙ ﺑﺎﻟﻌﺮﻳﺔ‪ ،‬ﻭﲰﻊ ﻭﻗﺮﺃ‪ ،‬ﻭﺍﺷﺘﻐﻞ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻛﺎﻥ ﻓﺎﺿ ﹰ‬ ‫ﻭﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﺑﻴﻪ‪ ...‬ﻭﻛﺎﻥ ﻭﻓﺎﺗﻪ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪٧٦٧‬ﻫـ(‪.‬‬ ‫‪ -٦‬ﻭﻣﻨﻬﻢ ﻭﻟﺪﻩ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺫﻛﺮ ﺍﻟﺪﺭﺱ ﺑﺎﻟﺼﺪﺭﻳﺔ)‪ (١‬ﻋﻮﺿ‪‬ﺎ ﻋﻦ‬ ‫ﺃﺑﻴﻪ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﺄﻓﺎﺩ ﻭﺃﺟﺎﺩ‪ ،‬ﻭﺳﺮﻁ ﻃﺮﻓﹰﺎ ﺻﺎﳊﹰﺎ ﰲ ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ‪.‬‬ ‫ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ‪:‬‬ ‫ﻟﻘﺪ ﻭﺻﻔﻪ ﻛﻞ ﻣﻦ ﺗﺮﺟﻢ ﻟﻪ ﲜﻤﻠﺔ ﺃﻭﺻﺎﻑ ﺗﻨﺒﺊ ﻋﻦ ﻋﻈﻴﻢ ﻓﻀﻠﻪ‪ ،‬ﻭﻋﻠﻮ‬ ‫ﻣﺮﺗﺒﺘﻪ‪ ،‬ﻭﺍﺳﺘﺎﻉ ﺩﺍﺋﺮﺗﻪ‪.‬‬ ‫‪ -١‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺑﻦ ﺭﺟﺐ‪ :‬ﻛﺎﻥ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﺘﻔﺴﲑ ﻻ ﳚﺎﺯﻱ ﻓﻴﻪ‪ ،‬ﻭﺑﺄﺻﻮﻝ ﺍﻟﺪﻳﻦ‪،‬‬ ‫ﻭﺇﻟﻴﻪ ﻓﻴﻬﻤﺎ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﻭﺑﺎﳊﺪﻳﺚ ﻭﻣﻌﺎﻧﻴﻪ ﻭﻓﻘﻬﻪ‪ ،‬ﻭﺩﻗﺎﺋﻖ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻨﻪ‪ ،‬ﻻ ﻳﻠﺤﻖ ﰲ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺑﺎﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻪ ﻓﻴﻬﺎ ﺍﻟﻴﺪ ﺍﻟﻄﻮﱄ‪ ،‬ﻭﺑﻌﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺑﻜﻼﻡ ﺃﻫﻞ‬ ‫ﺍﻟﺘﺼﻮﻑ ﻭﺇﺷﺎﺭﺍ‪‬ﻢ ﻭﺩﻗﺎﺋﻘﻬﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﺫﺍ ﻋﺒﺎﺩ ٍﺓ ﻭ‪‬ﺠﺪ‪ ،‬ﻭﻃﻮﻝ ﺻﻼﺓ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺼﻮﻯ‪ ،‬ﻭﺗﺄﻟﻪ‪ ،‬ﻭﳍﺞ‬ ‫ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﺷﻐﻒ ﺑﺎﶈﺒﺔ ﻭﺍﻹﻧﺎﺑﺔ‪ ،‬ﻭﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻻﻧﻜﺴﺎﺭ ﻟﻪ‪ ،‬ﻭﺍﻻﻃﺮﺍﺡ ﺑﲔ‬ ‫ﻳﺪﻳﻪ ﻋﻠﻰ ﻋﺘﺒﺔ ﻋﺒﻮﺩﻳﺘﻪ‪ ،‬ﻭﱂ ﺃﺷﺎﻫﺪ ﻣﺜﻠﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺭﺃﺕ ﺃﻭﺳﻊ ﻣﻨﻪ ﻋﻠﻤ‪‬ﺎ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﻫﻲ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧﺸﺄﻫﺎ ﺃﺳﻌﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﺳﻌﺪ ﺑﻦ ﺍﳌﻨﺠﺎ ﺍﻟﺘﻨﻮﺧﻲ ﰒ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﻛﺎﻧﺖ‬ ‫ﺑﺪﺭﺏ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺩﺭﺏ ﺍﻟﺮﳛﺎﻥ‪ ،‬ﻛﺎﻥ ﳏﻠﻬﺎ ﺩﺍﺭ‪‬ﺍ ﻟﻠﻮﻗﻒ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﻣﺪﺭﺳﺔ‪ ،‬ﻭﻗﺪ ﺩﺭﺱ ‪‬ﺎ‪ :‬ﺍﺑﻦ ﻋﺒﺪ‬ ‫ﺍﳍﺎﺩﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻗﺪ ﳏﻴﺖ ﺁﺛﺎﺭﻫﺎ‪ ،‬ﻭﺻﺎﺭﺕ ﺩﻭﺭ‪‬ﺍ‪ ،‬ﻭﻻ ﺫﻛﺮ ﳍﺎ ﺍﻟﻴﻮﻡ‪.‬‬


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‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

‫ﺃﻋﺮﻑ ﲟﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺣﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺑﺎﳌﻌﺼﻮﻡ‪ ،‬ﻭﻟﻜﻦ ﱂ ﺃﺭ ﰲ‬ ‫ﻣﻌﻨﺎﻩ ﻣﺜﻠﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ‪ :‬ﻋﲏ ﺑﺎﳊﺪﻳﺚ ﻭﻣﺘﻮﻧﻪ ﻭﺑﻌﺾ ﺭﺟﺎﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺸﺘﻐﻞ ﰲ‬ ‫ﺍﻟﻔﻘﻪ‪ ،‬ﻭﳚﻴﺪ ﺗﻘﺮﻳﺮﻩ‪ ،‬ﻭﺑﺎﻟﻨﺤﻮ ﻭﻳﺪﺭﻳﻪ‪ ،‬ﻭﰲ ﺍﻷﺻﻠﲔ‪ ،‬ﻭﺗﺼﺪﺭ ﻟﻼﺷﺘﻐﺎﻝ‪ ،‬ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺑﺮﻉ ﰲ ﻋﻠﻮﻡ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻻﺳﻴﻤﺎ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪،‬‬ ‫ﻭﺍﻷﺻﻠﲔ‪ ،‬ﻭﳌﺎ ﻋﺎﺩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻦ ﻣﺼﺮ ﺳﻨﺔ )‪٧١٢‬ﻫـ( ﻻﺯﻣﻪ ﺇﱃ ﺃﻥ ﻣﺎﺕ‪ ،‬ﻓﺄﺧﺬ‬ ‫ﻋﻨﻪ ﻋﻠﻤ‪‬ﺎ ﲨ‪‬ﺎ‪ ،‬ﻣﻊ ﻣﺎ ﺳﻠﻒ ﻟﻪ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ‪ ،‬ﻓﺼﺎﺭ ﻓﺮﻳﺪ‪‬ﺍ ﰲ ﺑﺎﺑﻪ ﰲ ﻓﻨﻮﻥ ﻛﺜﲑﺓ‪ ،‬ﻣﻊ‬ ‫ﻼ ﻭ‪‬ﺎﺭ‪‬ﺍ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻻﺑﺘﻬﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳋﻠﻖ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﻮﺩﺩ‪،‬‬ ‫ﻛﺜﺮﺓ ﺍﻟﻄﻠﺐ ﻟﻴ ﹰ‬ ‫ﻻ ﳛﺴﺪ ﺃﺣﺪ‪‬ﺍ ﻭﻻ ﻳﺆﺫﻳﻪ‪ ،‬ﻭﻻ ﳛﻘﺪ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻻ ﺃﻋﺮﻑ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﰲ ﺯﻣﺎﻧﻨﺎ‬ ‫ﺃﻛﺚ ﻋﺒﺎﺩﺓ ﻣﻨﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﻣﺸﻘﻲ‪ :‬ﻭﻛﺎﻥ ﺫﺍ ﻓﻨﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﺘﻔﺴﲑ‬ ‫ﻭﺍﻷﺻﻮﻝ ﻣﻦ ﺍﳌﻨﻄﻮﻕ ﻭﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﶈﺐ ﻓﻴﻤﺎ ﻭﺟﺪ ﲞﻄﻪ‪:‬‬ ‫ﻗﻠﺖ ﺃﻣﺎﻡ ﺷﻴﺨﻨﺎ ﺍﳌﺰﻱ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺩﺭﺟﺔ ﺍﺑﻦ ﺧﺰﳝﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪،‬‬ ‫ﻛﺎﺑﻦ ﺧﺰﳝﺔ ﰲ ﺯﻣﺎﻧﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻋﻲ‪ :‬ﻣﺎ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ ﺃﻭﺳﻊ ﻣﻨﻪ ﻋﻠﻤ‪‬ﺎ‪،‬‬ ‫ﺩﺭﺱ ﺑﺎﻟﺼﺪﺭﻳﺔ‪ ،‬ﻭﺃﻡ ﺑﺎﳉﻮﺯﻳﺔ‪ ،‬ﻭﻛﺘﺐ ﲞﻄﻪ ﻣﺎ ﻻ ﻳﻮﺻﻒ ﻛﺜﺮﺓ‪ ،‬ﻭﺻﻨﻒ ﺗﺼﺎﻧﻴﻒ‬ ‫ﻛﺜﲑﺓ ﺟﺪﺍ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﺷﺪﻳﺪ ﺍﶈﺒﺔ ﻟﻠﻌﻠﻢ ﻭﻛﺘﺎﺑﺘﻪ‪ ،‬ﻭﻣﻄﺎﻟﻌﺘﻪ ﻭﺗﺼﻨﻴﻔﻪ‪،‬‬ ‫ﻭﺍﻗﺘﻨﺎﺀ ﻛﺘﺒﻪ‪ ،‬ﻭﺍﻗﺘﲎ ﻣﻦ ﺍﻟﻜﺘﺐ ﻣﺎ ﱂ ﳛﺼﻞ ﻟﻐﲑﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻛﺎﻥ ﺟﺮﺉ ﺍﳉﻨﺎﻥ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﻌﻠﻢ‪ ،‬ﻋﺎﺭﻓﹰﺎ ﺑﺎﳋﻼﻑ‬ ‫ﻭﻣﺬﺍﻫﺐ ﺍﻟﺴﻠﻒ)‪.(١‬‬ ‫)‪ (١‬ﻭﻫﻮ ﻛﺜﲑ ﺍﻟﻨﻘﻞ ﻋﻨﻪ ﰲ ‪$‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ #‬ﻣﻦ ﻛﺘﺎﺏ ‪$‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ‪ #‬ﻭﻏﲑﻩ‪ ،‬ﺗﺎﺭﺓ ﻳﺼﺮﺡ ﺑﺎﲰﻪ‪ ،‬ﻭﺗﺎﺭﺓ‬ ‫ﻳﻐﻔﻠﻪ‪.‬‬


‫ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ‬

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‫ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪ :‬ﻛﺎﻥ ﻣﺘﻘﻴﺪ‪‬ﺍ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻣﻌﺠﺒ‪‬ﺎ ﺑﺎﻟﻌﻤﻞ ‪‬ﺎ‪ ،‬ﻏﲑ ﻣﻌﻮﻝ‬ ‫ﻋﻠﻰ ﺍﻟﺮﺃﻱ‪ ،‬ﺻﺎﻋﺪ‪‬ﺍ ﺑﺎﳊﻖ‪ ،‬ﻻ ﳛﺎﰊ ﻓﻴﻪ ﺃﺣﺪ‪‬ﺍ‪.‬‬ ‫ﺗﺼﺎﻧﻴﻔﻪ‪:‬‬ ‫ﺻﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ‪ ،‬ﺑﻠﻐﺖ ﻧﻴﻔﹰﺎ ﻭﺳﺘﲔ ﻛﺘﺎﺑ‪‬ﺎ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ‪،‬‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻛﺒﲑ ﻳﻘﻊ ﰲ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﰲ ﳎﻠﺪ‪ ،‬ﻭﲨﻴﻌﻬﺎ ﺟﻴﺪ ﻣﻔﻴﺪ ﰲ ﺑﺎﺑﻪ‪.‬‬ ‫ﻓﻠﻪ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ "ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ" ﻭ"ﺍﻟﻄﺮﻕ ﺍﳊﻜﻤﻴﺔ ﰲ‬ ‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ" ﻭ"ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ﰲ ﻣﻜﺎﺋﺪ ﺍﻟﺸﻴﻄﺎﻥ" ﻭ"ﲢﻔﺔ ﺍﳌﻮﺩﻭﺩ ﰲ ﺃﺣﻜﺎﻡ‬ ‫ﺍﳌﻮﻟﻮﺩ" ﻭ"ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ" ﻭ"ﺍﻟﻔﺮﻭﺳﻴﺔ" ﻭﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﲑﺓ "‪‬ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ‬ ‫ﺩﺍﻭﺩ ﻭﺇﻳﻀﺎﺡ ﻋﻠﻠﻪ ﻭﻣﺸﻜﻼﺗﻪ" ﻭ"ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ" ﻭﰲ ﺍﻟﻌﻘﺎﺋﺪ‪:‬‬ ‫"ﺍﺟﺘﻤﺎﻉ ﺍﳉﻴﻮﺵ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻏﺰﻭ ﺍﳌﻌﻄﻠﺔ ﻭﺍﳉﻬﻤﻴﺔ" ﻭ"ﺍﻟﺼﻮﺍﻋﻖ ﺍﳌﺮﺳﻠﺔ ﻋﻠﻰ‬ ‫ﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﻌﻄﻠﺔ" ﻭ"ﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﻌﻠﻴﻞ"‬ ‫ﻭ"ﻛﺘﺎﺏ ﺍﻟﺮﻭﺡ" ﻭﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺮﻗﺎﺋﻖ "ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ" ﻭ"ﻋﺪﺓ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻭﺫﺧﲑﺓ‬ ‫ﺍﻟﺸﺎﻛﺮﻳﻦ" ﻭ"ﺍﻟﺪﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ"‪ ،‬ﻭ"ﺍﻟﻮﺍﺑﻞ ﺍﻟﺼﻴﺐ ﻣﻦ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ"‪ ،‬ﻭﰲ ﺍﻟﻌﻠﻮﻡ‬ ‫ﺍﳌﺨﺘﻠﻔﺔ "ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺮﺁﻥ" ﻭ"ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ" ﻭ"ﺍﻟﻔﻮﺍﺋﺪ" ﻭ"ﺟﻼﺀ ﺍﻷﻓﻬﺎﻡ ﰲ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧﺎﻡ" ﻭ"ﺭﻭﺿﺔ ﺍﶈﺒﲔ" ﻭ"ﻃﺮﻳﻖ ﺍﳍﺠﺮﺗﲔ ﻭﺑﺎﺏ‬ ‫ﺍﻟﺴﻌﺎﺩﺗﲔ" ﻭ"ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ" ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﻌﺔ‪.‬‬ ‫ﻭﻓﺎﺗﻪ‪:‬‬ ‫ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﻭﻗﺖ ﻋﺸﺎﺀ ﺍﻵﺧﺮﺓ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﰲ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ‬ ‫ﺭﺟﺐ ﺳﻨﺔ )‪٧٥١‬ﻫـ( ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻐﺪ ﲜﺎﻣﻊ ﺩﻣﺸﻖ ﺍﻟﻜﺒﲑ‪ ،‬ﰒ ﲜﺎﻣﻊ ﺍﳉﺮﺍﺡ‬ ‫ﻗﺮﺏ ﺍﳌﻘﱪﺓ ﺍﻟﺘﱯ ﺩﻓﻦ ﻓﻴﻬﺎ ﺑﺎﻟﺒﺎﺏ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻗﱪﻩ ﻣﻌﺮﻭﻑ ﺣﱴ ﺍﻵﻥ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﻳﺴﺎﺭ‬ ‫ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﺍﳌﻘﱪﺓ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻭﺳﻊ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻗﺪ ﺃﺯﻳﻞ‬



‫‪٣‬‬ ‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬ ‫ﺣﺴﺒﻲ اﷲ وﻧﻌﻢ اﻟﻮآﻴﻞ‬

‫ﻣﻘ ﱠﺪﻣَﺔ اﻟﻤﺆﻟﻒ‬

‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ‪ ،‬ﻭﻻ ﻋ‪‬ﺪﻭﺍﻥ ﺇﻻ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﻻ ﺇِﻟ ‪‬ﻪ ﺇﻻ‬ ‫ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺭ ‪‬‬ ‫ﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﺬﻱ ﻻ‬ ‫ﺕ ﻭﺍﻷﺭﺿﲔ‪ ،‬ﻭﻣﺎﻟ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ﺇِﻟﻪ ﺍﻷﻭ‪‬ﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻗﻴ‪‬ﻮﻡ ﺍﻟﺴﻤﺎﻭﺍ ِ‬ ‫ﻓﻮﺯ ﺇﻻ ﰲ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻻ ِﻋ ‪‬ﺰ ﺇﻻ ﰲ ﺍﻟﺘﺬﻟﻞ ﻟﻌﻈﻤﺘﻪ‪ ،‬ﻭﻻ ﻏﲎ ﺇﻻ ﰲ ﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺭﲪﺘﻪ‪ ،‬ﻭﻻ‬ ‫ﻫﺪﻯ ﺇﻻ ﰲ ﺍﻻﺳﺘﻬﺪﺍﺀ ﺑﻨﻮﺭﻩ‪ ،‬ﻭﻻ ﺣﻴﺎﺓ ﺇﻻ ﰲ ﺭﺿﺎﻩ‪ ،‬ﻭﻻ ﻧﻌﻴﻢ ﺇﻻ ﰲ ﻗﺮﺑﻪ‪ ،‬ﻭﻻ ﺻﻼﺡ‬ ‫ﻟﻠﻘﻠﺐ ﻭﻻ ﻓﻼﺡ ﺇﻻ ﰲ ﺍﻹِﺧﻼﺹ ﻟﻪ‪ ،‬ﻭﺗﻮﺣﻴﺪ ﺣﺒ‪‬ﻪ‪ ،‬ﺃﻟﺬﻱ ﺇﺫﺍ ﺃﹸﻃﻴﻊ ﺷﻜﺮ‪ ،‬ﻭﺇﺫﺍ ﻋ‪‬ﺼﻲ‬ ‫ﺗﺎﺏ ﻭﻏﻔﺮ‪ ،‬ﻭﺇﺫﺍ ﺩ‪‬ﻋﻲ ﺃﹶﺟﺎﺏ‪ ،‬ﻭﺇﺫﺍ ﻋ‪‬ﻮﻣﻞ ﺃﺛﺎﺏ‪.‬‬ ‫ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺷﻬﺪﺕ ﻟﻪ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﲨﻴ ‪‬ﻊ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﺃﻗﺮ‪‬ﺕ ﻟﻪ ﺑﺎﻹِﳍﻴﺔ ﲨﻴﻊ‬ ‫ﻣﺼﻨﻮﻋﺎﺗﻪ‪ ،‬ﻭﺷﻬﺪﺕ ﺑﺄﻧ‪‬ﻪ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟ ‪‬ﻪ ﺇﻻ ﻫﻮ ﲟﺎ ﺃﻭﺩﻋﻬﺎ ﻣﻦ ﻋﺠﺎﺋﺐ ﺻﻨﻌﺘﻪ‪ ،‬ﻭﺑﺪﺍﺋﻊ‬ ‫ﺁﻳﺎﺗﻪ‪ ،‬ﻭﺳﺒﺤﺎﻥ ﺍﻟﻠﱠ ِﻪ ﻭﲝﻤﺪﻩ‪ ،‬ﻋﺪﺩ ﺧﻠﻘﻪ‪ ،‬ﻭ ِﺭﺿ‪‬ﻰ ﻧﻔﺴﻪ‪ ،‬ﻭ ِﺯ‪‬ﻧ ﹶﺔ ﻋﺮﺷﻪ‪ ،‬ﻭ ِﻣﺪ‪‬ﺍﺩ ﻛﻠﻤﺎﺗﻪ‪.‬‬ ‫ﻭﻻ ﺇِﻟ ‪‬ﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺇِﻻﻫﻴﺘﻪ‪،‬ﻛﻤﺎ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﺷﺒﻴﻪ‬ ‫ﻟﻪ ﰲ ﺫﺍﺗﻪ ﻭﻻ ﰲ ﺃﻓﻌﺎﻟﻪ ﻭﻻ ﰲ ﺻﻔﺎﺗﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻛﱪ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺳﺒﺤﺎﻥ‬ ‫ﺕ ﻭﺃﻣﻼﻛﹸﻬﺎ‪ ،‬ﻭﺍﻟﻨﺠﻮ ‪‬ﻡ ﻭﺃﻓﻼﻛﻬﺎ‪،‬‬ ‫ﺍﻟﻠﹼﻪ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼ‪ ،‬ﻭﺳﺒﺤﺎﻥ ﻣﻦ ﺳﺒ‪‬ﺤﺖ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍ ‪‬‬ ‫)‪(١‬‬ ‫ﺽ ﻭﺳﻜﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﺒﺤﺎ ‪‬ﺭ ﻭﺣِﻴﺘﺎ‪‬ﺎ‪ ،‬ﻭﺍﻟﻨﺠﻮ ‪‬ﻡ ﻭﺍﳉﺒﺎﻝ‪ ،‬ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﺍﻵﻛﺎ ‪‬ﻡ‬ ‫ﻭﺍﻷﺭ ‪‬‬ ‫ﺕ ﺍﻟﺴ‪ْ‬ﺒ ‪‬ﻊ ﻭ‪‬ﺍﻷ ْﺭﺽ‪‬‬ ‫ﺴﺒ‪ ‬ﺢ ﹶﻟﻪ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﻭﺍﻟﺮ‪‬ﻣﺎﻝ‪ ،‬ﻭﻛﻞﱡ ﺭﻃﺐ ﻭﻳﺎﺑﺲ‪ ،‬ﻭﻛﻞ ﺣﻲ ﻭﻣﻴﺖ ﴿‪‬ﺗ ‪‬‬ ‫ﺤ ‪‬ﻬ ْﻢ ِﺇﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ‬ ‫ﺴﺒِﻴ ‪‬‬ ‫ـﻜِﻦ ﹼﻻ ‪‬ﺗ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ ‪‬ﺗ ْ‬ ‫ﺤ ْﻤ ‪‬ﺪ ِﻩ ‪‬ﻭﹶﻟ َ‬ ‫ﺴﺒ‪ ‬ﺢ ِﺑ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﻦ ﻓِﻴ ِﻬ ‪‬ﻦ ‪‬ﻭﺇِﻥ ﻣ‪‬ﻦ ‪‬ﺷ ْﻲ ٍﺀ ِﺇ ﹼﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﺣﻠِﻴﻤﹰﺎ ﹶﻏﻔﹸﻮﺭﹰﺍ﴾ ]ﺍﻹﺳﺮﺍﺀ‪.[٤٤ :‬‬ ‫ﺽ‬ ‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇِﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ﻭﺣﺪ‪‬ﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻛﻠﻤ ﹲﺔ ﻗﺎﻣﺖ ‪‬ﺎ ﺍﻷﺭ ‪‬‬ ‫ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭ ‪‬ﺧﻠِﻘﺖ ﻷﺟﻠﻬﺎ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭ‪‬ﺎ ﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺭﺳﹶﻠﻪ‪ ،‬ﻭﺃﻧﺰﻝ‬ ‫ﺖ ﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﻭﻗﺎﻡ ﺳﻮﻕ ﺍﳉﻨﺔ‬ ‫ﺿ ‪‬ﻌ ِ‬ ‫ﺖ ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻭﻭ ِ‬ ‫ﺼ‪‬ﺒ ِ‬ ‫ﻛﺘﺒﻪ‪ ،‬ﻭﺷﺮﻉ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﻧ‪ِ ‬‬ ‫ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭ‪‬ﺎ ﺍﻧﻘﺴﻤﺖ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻷﺑﺮﺍ ِﺭ ﻭﺍﻟﻔﺠﺎﺭ‪ ،‬ﻓﻬﻲ ﻣﻨﺸﹸﺄ ﺍﳋﻠﻖ‬ ‫ﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻫﻲ ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻱ ﺧﻠﻘﺖ ﻟﻪ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﻋﻨﻬﺎ ﻭﻋﻦ ﺣﻘﻮﻗﻬﺎ‬ ‫ﻭﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺜﻮﺍ ِ‬ ‫ﺖ‬ ‫ﺖ ﺍﻟﻘِﺒﻠﺔﹸ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﹸﺃﺳ‪‬ﺴ ِ‬ ‫ﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻧ‪‬ﺼ‪‬ﺒ ِ‬ ‫ﺍﻟﺴﺆﺍﻝ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻳﻘﻊ ﺍﻟﺜﻮﺍ ‪‬‬ ‫ﻑ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻫﻲ ﺣ ‪‬ﻖ ﺍﻟﻠﱠ ِﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻬﻲ ﻛﻠﻤ ﹸﺔ‬ ‫ﺕ ﺳﻴﻮ ‪‬‬ ‫ﺍﳌِﻠﺔ‪ ،‬ﻭﻷﺟﻠﻬﺎ ‪‬ﺟ ‪‬ﺮ ‪‬ﺩ ْ‬ ‫)‪ (١‬ﺍﻵﻛﺎﻡ ﻋﻠﻰ ﻭﺯﻥ ﺃﻋﻨﺎﻕ‪ ،‬ﻭﺇﻛﺎﻡ ﻋﻠﻰ ﻭﺯﻥ ﺟﺒﺎﻝ‪ :‬ﺍﻟﺘﻼﻝ ﻭﺍﻟﺮﻭﺍﰊ‪.‬‬


‫‪٤‬‬ ‫ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻨﻬﺎ ﻳﺴﺄﻝ ﺍﻷﻭﻟﻮﻥ ﻭﺍﻵﺧﺮﻭﻥ‪ ،‬ﻓﻼ ﺗﺰﻭﻝ ﻗﺪﻣﺎ ﺍﻟﻌﺒﺪ‬ ‫ﺑﲔ ﻳﺪﻱ ﺍﻟﻠﹼﻪ ﺣﱴ ﻳﺴﺄﻝ ﻋﻦ ﻣﺴﺄﻟﺘﲔ‪ :‬ﻣﺎﺫﺍ ﻛﻨﺘﻢ ﺗﻌﺒﺪﻭﻥ؟ ﻭﻣﺎﺫﺍ ﺃﺟ‪‬ﺒﺘ‪‬ﻢ ﺍﳌﺮﺳﻠﲔ؟‬ ‫ﻼ‪.‬‬ ‫ﻓﺠﻮﺍﺏ ﺍﻷﻭﱃ ﺑﺘﺤﻘﻴﻖ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ( ﻣﻌﺮﻓ ﹰﺔ ﻭﺇﻗﺮﺍﺭﹰﺍ ﻭﻋﻤ ﹰ‬ ‫ﻭﺟﻮﺍﺏ ﺍﻟﺜﹼﺎﻧﻴﺔ ﺑﺘﺤﻘﻴﻖ )ﺃﻥ ﳏﻤ‪‬ﺪﹰﺍ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ( ﻣﻌﺮﻓ ﹰﺔ ﻭﺇﻗﺮﺍﺭﺍﹰ‪ ،‬ﻭﺍﻧﻘﻴﺎﺩﹰﺍ ﻭﻃﺎﻋ ﹰﺔ‪.‬‬ ‫ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﻣﻴﻨﻪ ﻋﻠﻰ ﻭﺣﻴﻪ‪ ،‬ﻭﺧِﲑﺗﻪ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻭﺳﻔﲑ‪‬ﻩ‬ ‫ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩﻩ‪ ،‬ﺍﳌﺒﻌﻮﺙ ﺑﺎﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺃﺭﺳﻠﻪ ﺍﻟﻠﹼﻪ ﺭﲪ ﹰﺔ ﻟﻠﻌﺎﳌﲔ‪،‬‬ ‫ﻭﺇﻣﺎﻣﹰﺎ ﻟﻠﻤﺘﻘﲔ‪ ،‬ﻭﺣﺠ ﹰﺔ ﻋﻠﻰ ﺍﳋﻼﺋﻖ ﺃﲨﻌﲔ‪ .‬ﺃﺭﺳﻠﻪ ﻋﻠﻰ ﺣﲔ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﻬﺪﻯ‬ ‫ﺑﻪ ﺇﱃ ﺃﻗﻮ ِﻡ ﺍﻟﻄﺮﻕ ﻭﺃﻭﺿﺢ ﺍﻟﺴ‪‬ﺒﻞ‪ ،‬ﻭﺍﻓﺘﺮﺽ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻃﺎﻋﺘ‪‬ﻪ ﻭﺗﻌﺰﻳﺮﻩ)‪ (٢‬ﻭﺗﻮﻗﲑﻩ‬ ‫ﻭﳏﺒﺘﻪ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻪ‪ ،‬ﻭﺳ ‪‬ﺪ ﺩﻭﻥ ﺟﻨ‪‬ﺘﻪ ﺍﻟﻄﺮﻕ‪ ،‬ﻓﻠﻦ ﺗﻔﺘﺢ ﻷﺣﺪ ﺇﻻ ﻣﻦ ﻃﺮﻳﻘﻪ‪ ،‬ﻓﺸﺮﺡ‬ ‫ﻟﻪ ﺻﺪﺭ‪‬ﻩ‪ ،‬ﻭﺭﻓﻊ ﻟﻪ ِﺫﻛﹾﺮﻩ‪ ،‬ﻭﻭﺿﻊ ﻋﻨﻪ ﻭِﺯﺭﻩ‪ ،‬ﻭﺟﻌﻞ ﺍﻟ ﱢﺬﹶﻟ ﹶﺔ ﻭﺍﻟﺼ‪‬ﻐﺎﺭ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ‬ ‫ﳉﺮ‪‬ﺷﻲ‪،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬ ‫ﺃﻣﺮﻩ‪ .‬ﻓﻔﻲ )ﺍﳌﺴﻨﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻨﻴﺐ ﺍ ﹸ‬ ‫ﲔ ﻳﺪِﻱ ﺍﻟﺴﺎﻋ ِﺔ ﺣﱴ ﻳ‪ْ ‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﻭﺣﺪ‪‬ﻩ‬ ‫ﻒ ‪‬ﺑ ‪‬‬ ‫ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪) :‬ﺑ‪ِ ‬ﻌﹾﺜﺖ‪ ‬ﺑﺎﻟﺴ‪‬ﻴ ِ‬ ‫ﺼﻐ‪‬ﺎﺭ ﻋﻠﻰ ‪‬ﻣ ْﻦ ﺧﺎﻟﻒ‬ ‫ﺖ ِﻇ ﹶﻞ ﺭﻣ‪‬ﺤﻲ‪ ،‬ﻭﺟ‪ِ ‬ﻌ ﹶﻞ ﺍﻟﺬﱢﹶﻟ ﹸﺔ ﻭﺍﻟ ‪‬‬ ‫ﻚ ﻟﻪ‪ ،‬ﻭﺟ‪ِ ‬ﻌ ﹶﻞ ﺭِﺯﻗﻲ ﲢ ‪‬‬ ‫ﻻ ﺷﺮﻳ ‪‬‬ ‫ﺃﻣﺮﻱ‪ ،‬ﻭﻣﻦ ﺗﺸﺒ‪‬ﻪ ِﺑﻘﹶﻮﻡٍ‪ ،‬ﻓﻬﻮ ﻣﻨﻬﻢ()‪ (٣‬ﻭﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﺬﱢﻟﺔ ﻣﻀﺮﻭﺑﺔ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻩ‪،‬‬ ‫ﺤ ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻭﹶﺃْﻧﺘ‪‬ﻢ‪ ‬ﺍﻷ ْﻋﹶﻠ ْﻮ ﹶﻥ ِﺇ ﹾﻥ‬ ‫ﻓﺎﻟ ِﻌﺰ‪‬ﺓ ﻷﻫﻞ ﻃﺎﻋﺘﻪ ﻭﻣﺘﺎﺑﻌﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ‪ ﴿ :‬ﻭ ﹶﻻ ‪‬ﺗ ِﻬﻨ‪‬ﻮﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ْ‬ ‫ﲔ‬ ‫ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٣٩ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﻟﹼﻠ ِﻪ ﺍﹾﻟ ِﻌﺰ‪ ‬ﹸﺓ ‪‬ﻭِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭِﻟ ﹾﻠﻤ‪ْ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﹸﻛْﻨ‪‬ﺘ ْﻢ ‪‬ﻣ ْﺆ ِﻣِﻨ ‪‬‬ ‫ﻼ ‪‬ﺗ ِﻬﻨ‪‬ﻮﹾﺍ ‪‬ﻭ‪‬ﺗ ْﺪﻋ‪ ‬ﻮﹾﺍ ِﺇﻟﹶﻰ‬ ‫ﲔ ﹶﻻ ‪‬ﻳ ْﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ]ﺍﳌﻨﺎﻓﻘﻮﻥ‪ .[٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓ ﹶ‬ ‫ـ ِﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬ ‫‪‬ﻭﹶﻟ َ‬ ‫ﺴ ﹾﻠ ِﻢ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﺍﻷ ْﻋﹶﻠ ْﻮ ﹶﻥ ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﻜﹸ ْﻢ﴾ ]ﳏﻤﺪ‪.[٣٥ :‬‬ ‫ﺍﻟ ‪‬‬ ‫ﲔ﴾ ]ﺍﻷﻧﻔﺎﻝ‪[٦٤ :‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ْ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﷲ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬ ‫ﻚﺍُ‬ ‫ﺴﺒ‪ ‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﺣ ْ‬ ‫ﺃﻱ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ﻭﺣﺪﻩ ﻛﺎﻓﻴﻚ‪ ،‬ﻭﻛﺎﰲ ﺃﺗﺒﺎﻋِﻚ‪ ،‬ﻓﻼ ﲢﺘﺎﺟﻮﻥ ﻣﻌﻪ ﺇﱃ ﺃﺣﺪ‪.‬‬ ‫)‪ (٢‬ﻭﺗﻌﺰﻳﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻭﻧﺼﺮﻩ ﻭﺇﻋﺎﻧﺘﻪ‪ .‬ﻭﺍﻟﺘﻌﺰﻳﺮ ﺃﻳﻀ‪‬ﺎ‪ :‬ﺍﻟﺘﻮﺑﻴﺦ ﻋﻠﻰ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﺍﻟﺘﺄﺩﻳﺐ ﺩﻭﻥ ﺍﳊﺪ‪،‬‬ ‫ﻭﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻷﺿﺪﺍﺩ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﻫﻲ ﺍﻟﱵ ﺗﻌﲔ ﺍﳌﺮﺍﺩ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٩٢ ،٥٠/٢‬ﻭﺳﻨﺪﻩ ﺣﺴﻦ‪ ،‬ﻭﺟﻮﺩ ﺇﺳﻨﺎﺩﻩ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺍﻻﻗﺘﻀﺎﺀ‬ ‫)ﺹ‪ ،(٣٩‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﺍﻹﺣﻴﺎﺀ ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ )‪ ،(٢٣٠/١٠‬ﻭﺃﺧﺮﺝ‬ ‫ﺍﳉﻤﻠﺔ ﺍﻷﺧﲑﺓ ﻣﻨﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٣١‬ﻭﻋﻠﻖ ﻃﺮﻓﹰﺎ ﻣﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٧٢/٦‬ﻭﻟﻪ‬ ‫ﺷﺎﻫﺪ ﻣﺮﺳﻞ ﺑﺴﻨﺪ ﺣﺴﻦ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻠﺔ ﻋﻦ‬ ‫ﺍﻟﻨﱯ ج‪.‬‬


‫‪٥‬‬ ‫ﻭﻫﻨﺎ ﺗﻘﺪﻳﺮﺍﻥ‪ ،‬ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ ﻟـ ) ‪‬ﻣ ْﻦ( ﻋﻠﻰ ﺍﻟﻜﺎﻑ ﺍ‪‬ﺮﻭﺭﺓ‪،‬‬ ‫ﻭﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﺑﺪﻭﻥ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻭﺷﻮﺍﻫﺪ‪‬ﻩ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻭﺷ‪‬ﺒﻪ‪ ‬ﺍﳌﻨﻊ ﻣﻨﻪ ﻭﺍﻫِﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭ‪‬ﺍ ‪‬ﻭ )ﻣﻊ( ﻭﺗﻜﻮﻥ )ﻣ‪‬ﻦ( ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﳌﻮﺿﻊ‪،‬‬ ‫)ﻓﺈﻥ ﺣﺴﺒﻚ( ﰲ ﻣﻌﲎ )ﻛﺎﻓﻴﻚ(‪ ،‬ﺃﻱ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ﻳﻜﻔﻴﻚ ﻭﻳﻜﻔﻲ ‪‬ﻣ ِﻦ ﺍﺗﺒﻌﻚ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‬ ‫ﺍﻟﻌﺮﺏ‪ :‬ﺣﺴﺒﻚ ﻭﺯﻳﺪﹰﺍ ﺩﺭﻫﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺸ‪‬ﺎﻋﺮ‪:‬‬ ‫ﻚ ﻭ‪‬ﺍﻟﻀﺤ‪‬ﺎ ‪‬ﻙ ‪‬ﺳ ‪‬ﻴﻒ‪ ‬ﻣ ‪‬ﻬﻨ‪‬ﺪ‬ ‫ﺴﺒ‪ ‬‬ ‫ﺤ‪‬‬ ‫ﹶﻓ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬ﻌﺼ‪‬ﺎ‬ ‫ﺸ ﱠﻘ ِ‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﻴﺠ‪‬ﺎ ُﺀ ﻭ‪‬ﺍ‪‬ﻧ ‪‬‬ ‫ِﺇﺫﹶﺍ ﻛﹶﺎ‪‬ﻧ ِ‬ ‫ﻭﻫﺬﺍ ﺃﺻ ‪‬ﺢ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪.‬‬ ‫ﻭﻓﻴﻬﺎ ﺗﻘﺪﻳﺮ ﺛﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ‪‬ﻣ ْﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﺃﻱ‪ :‬ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ‬ ‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺤﺴ‪‬ﺒﻬ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ‪.‬‬ ‫ﻭﻓﻴﻬﺎ ﺗﻘﺪﻳﺮ ﺭﺍﺑﻊ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ) ‪‬ﻣ ْﻦ( ﰲ ﻣﻮﺿﻊ‬ ‫ﺾ‬ ‫ﺭﻓﻊ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﺣﺴﺒ‪‬ﻚ ﺍﻟﻠﹼﻪ ﻭﺃﺗﺒﺎﻋ‪‬ﻚ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻗﺎﻟﻪ ﺑﻌ ‪‬‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﻮ ﺧﻄﺄ ﳏﺾ‪ ،‬ﻻ ﳚﻮﺯ ﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ )ﺍﳊﺴﺐ( ﻭ )ﺍﻟﻜﻔﺎﻳﺔ( ﻟﻠﹼﻪ‬ ‫ﺨ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻙ ﹶﻓِﺈ ﹼﻥ‬ ‫ﻭﺣﺪﻩ‪ ،‬ﻛﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﺇِﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ‪‬ﻭﹾﺍ ﺃﹶﻥ ‪‬ﻳ ْ‬ ‫ﲔ﴾ ]ﺍﻷﻧﻔﺎﻝ‪ .[٦٢ :‬ﻓﻔﺮ‪‬ﻕ ﺑﲔ ﺍﳊﺴﺐ‬ ‫ﺼ ِﺮ ِﻩ ‪‬ﻭﺑِﺎﹾﻟﻤ‪ْ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﻱ ﹶﺃ‪‬ﻳ ‪‬ﺪ ‪‬ﻙ ِﺑ‪‬ﻨ ْ‬ ‫ﻚ ﺍﻟﻠﹼ ‪‬ﻪ ﻫ‪ ‬ﻮ ﺍﹼﻟ ِﺬ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫‪‬ﺣ ْ‬ ‫ﺐ ﻟﻪ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﺄﻳﻴﺪ ﻟﻪ ﺑﻨﺼﺮﻩ ﻭﺑﻌﺒﺎﺩﻩ‪ ،‬ﻭﺃﺛﲎ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﻓﺠﻌﻞ ﺍﳊﺴ ‪‬‬ ‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﻮﻛﻞ ﻣِﻦ ﻋﺒﺎﺩﻩ ﺣﻴﺚ ﺃﻓﺮﺩﻭﻩ ﺑﺎﳊﺴﺐ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‬ ‫ﺴ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭِﻧ ْﻌ ‪‬ﻢ‬ ‫ﺸ ْﻮ ‪‬ﻫ ْﻢ ﹶﻓﺰ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ْﻢ ِﺇﳝ‪‬ﺎﻧﹰﺎ ‪‬ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ‪‬ﺣ ْ‬ ‫ﺱ ﹶﻗ ْﺪ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﹾﺍ ﹶﻟ ﹸﻜ ْﻢ ﻓﹶﺎ ْﺧ ‪‬‬ ‫ﺱ ِﺇ ﹼﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻮﻛِﻴ ﹸﻞ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٧٣ :‬ﻭﱂ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻗﻮﻟﹶﻬﻢ‪،‬‬ ‫ﻭﻣﺪﺡ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﳍﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﻟﺮﺳﻮﻟﻪ‪ :‬ﺍﻟﻠﹼﻪ ﻭﺃﺗﺒﺎﻋ‪‬ﻚ ﺣﺴﺒ‪‬ﻚ‪ ،‬ﻭﺃﺗﺒﺎﻋﻪ ﻗﺪ‬ ‫ﺃﻓﺮﺩﻭﺍ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺑﺎﳊﺴﺐ‪ ،‬ﻭﱂ ﻳ‪‬ﺸﺮﻛﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺳﻮﻟﻪ ﻓﻴﻪ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺸﺮﻙ ﺑﻴﻨﻬﻢ‬ ‫ﻭﺑﻴﻨﻪ ﰲ ﺣﺴﺐ ﺭﺳﻮﻟﻪ؟! ﻫﺬﺍ ﻣِﻦ ﺃﳏﻞ ﺍﶈﺎﻝ ﻭﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻧﻈ ‪‬ﲑ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﻀِﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ‬ ‫ﺴ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ْﺆﺗِﻴﻨ‪‬ﺎ ﺍﻟﻠﹼ ‪‬ﻪ ﻣِﻦ ﹶﻓ ْ‬ ‫ﺿ ْﻮﹾﺍ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ‪‬ﺣ ْ‬ ‫﴿ ‪‬ﻭﹶﻟ ْﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ْﻢ ‪‬ﺭ ‪‬‬ ‫ِﺇﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺭ‪‬ﺍ ِﻏﺒ‪‬ﻮ ﹶﻥ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ .[٥٩ :‬ﻓﺘﺄﻣﻞ ﻛﻴﻒ ﺟﻌﻞ ﺍﻹِﻳﺘﺎﺀ ﻟﻠﹼﻪ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ْﻢ ‪‬ﻋْﻨﻪ‪ ‬ﻓﹶﺎﻧ‪‬ﺘﻬ‪‬ﻮﹾﺍ﴾ ]ﺍﳊﺸﺮ‪ .[٧ :‬ﻭﺟﻌﻞ‬ ‫ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣ‪‬ﺂ ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬ ‫ﺺ ﺣﻘﱢﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﺐ ﻟﻪ ﻭﺣﺪﻩ‪ ،‬ﻓﻠﻢ ﻳﻘﻞ‪ :‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﹸﻪ‪ ،‬ﺑﻞ ﺟﻌﻠﻪ ﺧﺎﻟ ‪‬‬ ‫ﺍﳊﺴ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ﴿ :‬ﺇﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺭ‪‬ﺍ ِﻏﺒ‪‬ﻮ ﹶﻥ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ .[٥٩ :‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻭﺇﱃ ﺭﺳﻮﻟﻪ‪ ،‬ﺑﻞ ﺟﻌﻞ‬


‫‪٦‬‬ ‫ﻓﹶﺎﺭﻏﹶﺐ﴾‬

‫ﻚ‬ ‫ﺐ * ﻭﺇِﱃ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺼ ْ‬ ‫ﺖ ﻓﹶﺎْﻧ ‪‬‬ ‫ﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻓﹶﺈﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹾﻏ ‪‬‬ ‫ﺐ ﻟﻠﱠ ِﻪ ﻭﺣﺪﻩ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺒﺎﺩ ﹶﺓ‬ ‫]ﺍﻟﺸﺮﺡ‪ ،[٨-٧ :‬ﻓﺎﻟﺮﻏﺒﺔﹸ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻹِﻧﺎﺑﺔﹸ‪ ،‬ﻭﺍﳊﺴ ‪‬‬ ‫ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ ﻟﻠﹼﻪ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﺍﻟﻨﺬﺭ ﻭﺍﳊﻠﻒ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﻧﻈ ‪‬ﲑ‬ ‫ﺐ‪ :‬ﻫﻮ ﺍﻟﻜﺎﰲ‪ ،‬ﻓﺄﺧﱪ‬ ‫ﻑ ‪‬ﻋْﺒ ‪‬ﺪﻩ‪] ﴾‬ﺍﻟﺰﻣﺮ‪ .[٣٦ :‬ﻓﺎﳊﺴ ‪‬‬ ‫ﺲ ﺍﻟﻠﹼ ‪‬ﻪ ِﺑﻜﹶﺎ ٍ‬ ‫ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃﹶﻟْﻴ ‪‬‬ ‫ﻑ ﻋﺒﺪ‪‬ﻩ‪ ،‬ﻓﻜﻴﻒ ﳚﻌﻞ ﺃﺗﺒﺎﻋﻪ ﻣﻊ ﺍﻟﻠﹼﻪ ﰲ ﻫﺬﻩ ﺍﻟﻜﻔﺎﻳﺔ؟!‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧ‪‬ﻪ ﻭﺣﺪﻩ ﻛﺎ ٍ‬ ‫ﻭﺍﻷﺩﻟﺔ ﺍﻟﺪ‪‬ﺍﻟﺔ ﻋﻠﻰ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻔﺎﺳﺪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ ﻫﺎﻫﻨﺎ‪.‬‬ ‫ﻭﺍﳌﻘﺼﻮ ‪‬ﺩ ﺃﻥ ﲝﺴﺐ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ﺗﻜﻮ ﹸﻥ ﺍﻟﻌﺰ‪‬ﺓ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻨ‪‬ﺼﺮﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ‬ ‫ﲝﺴﺐ ﻣﺘﺎﺑﻌﺘﻪ ﺗﻜﻮ ﹸﻥ ﺍﳍﺪﺍﻳ ﹸﺔ ﻭﺍﻟﻔﻼﺡ ﻭﺍﻟﻨﺠﺎﺓ‪ ،‬ﻓﺎﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﱠﻖ ﺳﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ‬ ‫ﺡ ﻭﺍﻟﻌﺰ‪‬ﺓ‪،‬‬ ‫ﲟﺘﺎﺑﻌﺘﻪ‪ ،‬ﻭﺟﻌﻞ ﺷ‪‬ﻘﺎﻭﺓ ﺍﻟﺪﺍﺭﻳﻦ ﰲ ﳐﺎﻟﻔﺘﻪ‪ ،‬ﻓﻸﺗﺒﺎﻋﻪ ﺍﳍﺪﻯ ﻭﺍﻷﻣﻦ‪ ،‬ﻭﺍﻟﻔﻼ ‪‬‬ ‫ﺐ ﺍﻟﻌﻴﺶ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﳌﺨﺎﻟﻔﻴﻪ ﺍﻟﺬﱢﻟ ﹸﺔ‬ ‫ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻨﺼﺮﺓ‪ ،‬ﻭﺍﻟﻮِﻻﻳﺔ ﻭﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﻭﻃﻴ ‪‬‬ ‫ﻑ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻭﺍﳋِﺬﻻﻥ ﻭﺍﻟﺸﻘﺎ ُﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻗﺪ ﺃﻗﺴﻢ ج ﺑﺄﻥ‬ ‫ﻭﺍﻟﺼ‪‬ﻐﺎﺭ‪ ،‬ﻭﺍﳋﻮ ‪‬‬ ‫)‪(٤‬‬ ‫ﲔ(‬ ‫ﺱ ﹶﺃ ْﺟ ‪‬ﻤ ِﻌ ‪‬‬ ‫ﺐ ِﺇﹶﻟْﻴ ِﻪ ﻣِﻦ ‪‬ﻭﻟﹶﺪﻩ ‪‬ﻭﻭ‪‬ﺍِﻟﺪِﻩ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬ ‫)ﻻ ﻳ‪‬ﺆ ِﻣﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻫﻮ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻭﺃﻗﺴﻢ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻥ ﻻ ﻳﺆﻣ ‪‬ﻦ ﻣ‪‬ﻦ ﻻ ﻳ‪‬ﺤﻜﱢﻤﻪ ﰲ ﻛﻞ ﻣﺎ ﺗﻨﺎﺯﻉ ﻓﻴﻪ ﻫﻮ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﰒ‬ ‫ﺠﺪ‪ ‬ﰲ ﻧﻔﺴﻪ ﺣﺮﺟﹰﺎ ﳑ‪‬ﺎ ﺣﻜﻢ ﺑﻪ ﰒ ﻳ‪‬ﺴﻠﻢ ﻟﻪ ﺗﺴﻠﻴﻤﺎﹰ‪ ،‬ﻭﻳﻨﻘﺎﺩ ﻟﻪ‬ ‫ﻳ‪‬ﺮﺿﻰ ﲝ‪‬ﻜﻤﻪ‪ ،‬ﻭﻻ ‪‬ﻳ ِ‬ ‫ﺍﻧﻘﻴﺎﺩﹰﺍ)‪ (٥‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟﻤ‪ْ ‬ﺆ ِﻣ ٍﻦ ‪‬ﻭ ﹶﻻ ﻣ‪ْ ‬ﺆ ِﻣ‪‬ﻨ ٍﺔ ِﺇﺫﹶﺍ ﹶﻗﻀ‪‬ﻰ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃﻣْﺮﹰﺍ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ‬ ‫ﻼ ﹰﻻ ‪‬ﻣﺒِﻴﻨﹰﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ‪:‬‬ ‫ﺿﹶ‬ ‫ﺿ ﹼﻞ ‪‬‬ ‫ﺺ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﹶﻓ ﹶﻘ ْﺪ ‪‬‬ ‫ﺨ‪‬ﻴ ‪‬ﺮ ﹸﺓ ِﻣ ْﻦ ﹶﺃ ْﻣ ِﺮ ِﻫ ْﻢ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ْﻌ ِ‬ ‫ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ِ‬ ‫‪ .[٣٦‬ﻓﻘﻄﻊ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺘﺨﻴﲑ ﺑﻌﺪ ﺃﻣﺮﻩ ﻭﺃﻣﺮ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻠﻴﺲ ﳌﺆﻣﻦ ﺃﻥ ﳜﺘﺎﺭ ﺷﻴﺌﹰﺎ‬ ‫ﳋ‪‬ﻴ ‪‬ﺮﺓﹸ ﰲ ﻗﻮﻝ ﻏﲑﻩ ﺇﺫﺍ ﺧﻔﻲ ﺃﻣﺮ‪‬ﻩ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺑﻌﺪ ﺃﻣﺮﻩ ج‪ ،‬ﺑﻞ ﺇﺫﺍ ﺃﻣﺮ‪ ،‬ﻓﺄﻣﺮ‪‬ﻩ ﺣﺘﻢ‪ ،‬ﻭﺇﳕﺎ ﺍ ِ‬ ‫ﺫﻟﻚ ﺍﻟﻐ ‪‬ﲑ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻪ ﻭﺑﺴﻨﺘﻪ‪ ،‬ﻓﺒﻬﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻳﻜﻮ ﹸﻥ ﻗﻮ ﹸﻝ ﻏﲑﻩ ﺳﺎﺋ ﹶﻎ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻻ‬ ‫ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻓﻼ ﳚﺐ ﻋﻠﻰ ﺃﺣﺪ ﺍﺗﺒﺎ ‪‬‬ ‫ﻉ ﻗﻮﻝ ﺃﺣﺪ ﺳﻮﺍﻩ‪ ،‬ﺑﻞ ﻏﺎﻳﺘ‪‬ﻪ ﺃﻧ‪‬ﻪ ﻳﺴﻮﻍ ﻟﻪ‬ ‫ﺍﺗﺒﺎﻋ‪‬ﻪ‪ ،‬ﻭﻟﻮ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻷﺧﺬ ﺑﻘﻮﻝ ﻏﲑﻩ‪ ،‬ﱂ ﻳﻜﻦ ﻋﺎﺻﻴﹰﺎ ﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ‪ .‬ﻓﺄﻳﻦ ﻫﺬﺍ ﳑﻦ ﳚﺐ ﻋﻠﻰ‬ ‫ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﺍﺗﺒﺎﻋ‪‬ﻪ‪ ،‬ﻭﳛﺮﻡ ﻋﻠﻴﻬﻢ ﳐﺎﻟﻔﺘ‪‬ﻪ‪ ،‬ﻭﳚﺐ ﻋﻠﻴﻬﻢ ﺗﺮ ‪‬ﻙ ﻛﻞ ﻗﻮﻝ ﻟﻘﻮﻟﻪ؟ ﻓﻼ‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٠٧/٣‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٥٥ ،٥٤/١‬ﻭﻣﺴﻠﻢ )‪،(٤٤‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٥ ،١١٤/٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(٦٧‬‬ ‫)‪ (٥‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ )ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪﴿ :(٦٥‬ﻓﻼ ﻭﺭﺑﻚ ﻻ ﻳﺆﻣﻨﻮﻥ ﺣﱴ ﳛﻜﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ‬ ‫ﺑﻴﻨﻬﻢ ﰒ ﻻ ﳚﺪﻭﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﺣﺮﺟ‪‬ﺎ ﳑﺎ ﻗﻀﻴﺖ ﻭﻳﺴﻠﻤﻮﺍ ﺗﺴﻠﻴﻤ‪‬ﺎ﴾‪.‬‬


‫‪٧‬‬ ‫ﺣﻜﻢ ﻷﺣﺪ ﻣﻌﻪ‪ ،‬ﻭﻻ ﻗﻮ ﹶﻝ ﻷﺣﺪ ﻣﻌﻪ‪ ،‬ﻛﻤﺎ ﻻ ﺗﺸﺮﻳﻊ ﻷﺣﺪ ﻣﻌﻪ‪ ،‬ﻭﻛﻞﱡ ﻣﻦ ﺳﻮﺍﻩ‪ ،‬ﻓﺈﳕﺎ‬ ‫ﳚﺐ ﺍﺗﺒﺎﻋ‪‬ﻪ ﻋﻠﻰ ﻗﻮﻟﻪ ﺇﺫﺍ ﺃﻣﺮ ﲟﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭ‪‬ﻰ ﻋﻤﺎ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻥ ﻣﺒﻠﻐﹰﺎ ﳏﻀﹰﺎ ﻭﳐﱪﹰﺍ ﻻ‬ ‫ﻣﻨﺸﺌﹰﺎ ﻭﻣﺆﺳﺴﺎﹰ‪ ،‬ﻓﻤﻦ ﺃﻧﺸﺄ ﺃﻗﻮﺍﻻﹰ‪ ،‬ﻭﺃﺳﺲ ﻗﻮﺍﻋ ‪‬ﺪ ﲝﺴﺐ ﻓﻬﻤﻪ ﻭﺗﺄﻭﻳﻠﻪ‪ ،‬ﱂ ﳚﺐ ﻋﻠﻰ‬ ‫ﺍﻷ ‪‬ﻣ ِﺔ ﺍﺗﺒﺎﻋ‪‬ﻬﺎ‪ ،‬ﻭﻻ ﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﺎ ﺣﱴ ﺗ‪‬ﻌﺮ‪‬ﺽ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝﹸ‪ ،‬ﻓﺈﻥ‬ ‫ﺖ ﺣﻴﻨﺌﺬٍ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻔﺘﻪ‪ ،‬ﻭﺟﺐ ﺭﺩ‪‬ﻫﺎ ﻭﺍﻃﱢﺮﺍﺣ‪‬ﻬﺎ‪،‬‬ ‫ﻃﺎﺑﻘﺘﻪ‪،‬ﻭﻭﺍﻓﻘﺘﻪ‪،‬ﻭﺷﻬﺪ ﳍﺎ ﺑﺎﻟﺼﺤﺔ‪ ،‬ﻗﹸِﺒﹶﻠ ْ‬ ‫ﺖ ﻣﻮﻗﻮﻓﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺴ ‪‬ﻦ ﺃﺣﻮﺍﳍﺎ ﺃﻥ ﳚﻮ ‪‬ﺯ ﺍﳊﻜ ‪‬ﻢ‬ ‫ﻓﺈﻥ ﱂ ﻳﺘﺒﲔ ﻓﻴﻬﺎ ﺃﺣ ‪‬ﺪ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺟ‪ِ ‬ﻌﹶﻠ ْ‬ ‫ﻭﺍﻹِﻓﺘﺎﺀ ‪‬ﺎ ﻭﺗﺮﻛﻪ‪ ،‬ﻭﺃﻣﺎ ﺃﻧﻪ ﳚﺐ ﻭﻳﺘﻌﲔ‪ ،‬ﻓﻜﻼ‪ ،‬ﻭﳌﺎ‪.‬‬ ‫ﻭﺑﻌﺪ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮﺍﳌﻨﻔﺮ ‪‬ﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺨﺘ‪‬ﺎ ‪‬ﺭ﴾ ]ﺍﻟﻘﺼﺺ‪ .[٦٨ :‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺑﺎﻻﺧﺘﻴﺎﺭ‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ْ‬ ‫ﻚ ‪‬ﻳ ْ‬ ‫ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺍﻹِﺭﺍﺩﺓ ﺍﻟﱵ ﻳ‪‬ﺸﲑ ﺇﻟﻴﻬﺎ ﺍﳌﺘﻜﻠﻤﻮﻥ ﺑﺄﻧﻪ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺨﺘﺎﺭ ‪ -‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ‪-‬ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ﴾‪،‬‬ ‫ﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻫﺎﻫﻨﺎ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻳ ْ‬ ‫ﻓﺈﻧﻪ ﻻ ﳜﻠﹸﻖ ﺇﻻ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ﴾‪ ،‬ﻓﺈﻥ ﺍﳌﺸﻴﺌﺔ ﻫﻲ ﺍﻻﺧﺘﻴﺎﺭ‪،‬‬ ‫ﻭﺇﳕﺎ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻫﺎﻫﻨﺎ‪ :‬ﺍﻻﺟﺘﺒﺎﺀ ﻭﺍﻻﺻﻄﻔﺎﺀ‪ ،‬ﻓﻬﻮ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﺑﻌ ‪‬ﺪ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻻﺧﺘﻴﺎ ‪‬ﺭ ﺍﻟﻌﺎﻡ‬ ‫ﺍﺧﺘﻴﺎ ‪‬ﺭ ﻗﺒﻞ ﺍﳋﻠﻖ‪ ،‬ﻓﻬﻮ ﺃﻋﻢ ﻭﺃﺳﺒﻖ‪ ،‬ﻭﻫﺬﺍ ﺃﺧﺺ‪ ،‬ﻭﻫﻮ ﻣﺘﺄﺧﺮ‪ ،‬ﻓﻬﻮ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﻣﻦ ﺍﳋﻠﻖ‪،‬‬ ‫ﻭﺍﻷﻭﻝ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﻟﻠﺨﻠﻖ‪.‬‬ ‫ﻭﺃﺻ ‪‬ﺢ ﺍﻟﻘﻮﻟﲔ ﺃﻥ ﺍﻟﻮﻗﻒ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭ‪‬ﻳﺨْﺘﺎﺭ﴾ ﻭﻳﻜﻮﻥ ﴿ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬ‪‬ﻢ‬ ‫ﳋ‪‬ﻴ ‪‬ﺮﺓﹸ﴾ ﻧﻔﻴﺎﹰ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺇﻟﻴﻬﻢ‪ ،‬ﺑﻞ ﻫﻮ ﺇﱃ ﺍﳋﺎﻟﻖ ﻭﺣﺪﻩ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻪ ﺍﳌﻨﻔﺮﺩ‬ ‫ﺍِ‬ ‫ﺑﺎﳋﻠﻖ‪ ،‬ﻓﻬﻮ ﺍﳌﻨﻔﺮﺩ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻣﻨﻪ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﳜﻠﻖ‪ ،‬ﻭﻻ ﺃﻥ ﳜﺘﺎﺭ ﺳﻮﺍﻩ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠﻢ ﲟﻮﺍﻗﻊ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭ ‪‬ﻣﺤ‪‬ﺎ ﱢﻝ ﺭﺿﺎﻩ‪ ،‬ﻭﻣﺎ ﻳﺼﻠﹸﺢ ﻟﻼﺧﺘﻴﺎﺭ ﳑﺎ ﻻ ﻳﺼﻠﺢ ﻟﻪ‪ ،‬ﻭﻏﲑ‪‬ﻩ‬ ‫ﻻ ﻳ‪‬ﺸﺎﺭﻛﻪ ﰲ ﺫﻟﻚ ﺑﻮﺟﻪ‪.‬‬ ‫ﻭﺫﻫﺐ ﺑﻌﺾ ﻣﻦ ﻻ ﲢﻘﻴﻖ ﻋﻨﺪﻩ‪ ،‬ﻭﻻ ﲢﺼﻴﻞ ﺇﱃ ﺃﻥ )ﻣﺎ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻣ‪‬ﺎ‬ ‫ﳋ‪‬ﻴ ‪‬ﺮﺓﹸ﴾ ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻭﻫﻲ ﻣﻔﻌﻮﻝ )ﻭﳜﺘﺎﺭ( ﺃﻱ‪ :‬ﻭﳜﺘﺎﺭ ﺍﻟﺬﻱ ﳍﻢ ﺍﳋﲑﺓ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻛﹶﺎ ﹶﻥ ﹸﳍ ‪‬ﻢ ﺍ ِ‬ ‫ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺼﻠﺔ ﺣﻴﻨﺌ ٍﺬ ﲣﻠﻮ ﻣﻦ ﺍﻟﻌﺎﺋﺪ‪ ،‬ﻷﻥ )ﺍﳋِﲑ ﹶﺓ( ﻣﺮﻓﻮﻉ ﺑﺄﻧﻪ ﺍﺳﻢ )ﻛﺎﻥ(‬ ‫ﺐ ﳏﺎﻝ‬ ‫ﻭﺍﳋﱪ )ﳍﻢ(‪ ،‬ﻓﻴﺼﲑ ﺍﳌﻌﲎ‪ :‬ﻭﳜﺘﺎﺭ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﳋﲑ ﹸﺓ ﳍﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺮﻛﻴ ‪‬‬ ‫ﻣﻦ ﺍﻟﻘﻮﻝ‪ .‬ﻓﺈ ﹾﻥ ﻗﻴﻞ‪ :‬ﳝﻜﻦ ﺗﺼﺤﻴﺤ‪‬ﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻓﺎﹰ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﳜﺘﺎﺭ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﳍﻢ ﺍﳋِﲑ ﹸﺓ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻭﳜﺘﺎﺭ ﺍﻷﻣ ‪‬ﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﳍﻢ ﺍﳋِﲑ ﹸﺓ ﰲ ﺍﺧﺘﻴﺎﺭﻩ‪.‬‬


‫‪٨‬‬ ‫ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻳﻔﺴ‪‬ﺪ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﳚﻮﺯ ﻓﻴﻬﺎ‬ ‫ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﳛﺬﻑ ﳎﺮﻭﺭﹰﺍ ﺇﺫﺍ ‪‬ﺟﺮ‪ ‬ﲝﺮﻑ ‪‬ﺟﺮ‪ ‬ﺍﳌﻮﺻﻮ ﹸﻝ ﲟﺜﻠﻪ ﻣﻊ ﺍﲢﺎﺩ ﺍﳌﻌﲎ‪،‬‬ ‫ﺸ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ‪،[٣٣ :‬‬ ‫ﺸ ‪‬ﺮﺏ‪ِ ‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ْ‬ ‫ﳓ ‪‬ﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳ ﹾﺄﻛﹸﻞﹸ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ِﻣْﻨﻪ‪ ‬ﻭ‪‬ﻳ ْ‬ ‫ﻭﻧﻈﺎﺋﺮﻩ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺟﺎﺀﱐ ﺍﻟﺬﻱ ﻣﺮﺭﺕ‪ ،‬ﻭﺭﺃﻳﺖ ﺍﻟﺬﻱ ﺭﻏﺒﺖ‪ ،‬ﻭﳓﻮﻩ‪.‬‬ ‫ﺍﻟﺜﹼﺎﱐ‪ :‬ﺃﻧﻪ ﻟﻮ ﺃﹸﺭﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻟﻨﺼﺐ )ﺍﳋﲑﺓ( ﻭﺷ‪ِ ‬ﻐ ﹶﻞ ﻓﻌﻞ ﺍﻟﺼﻠﺔ ﺑﻀﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ‬ ‫ﲔ ﺍﳋﲑﺓ ﳍﻢ‪،‬‬ ‫ﺍﳌﻮﺻﻮﻝ‪ ،‬ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻭﳜﺘﺎ ‪‬ﺭ ﻣﺎ ﻛﺎﻥ ﳍﻢ ﺍﳋﲑﺓ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻫﻮ ﻋ ‪‬‬ ‫ﻭﻫﺬﺍ ﱂ ﻳﻘﺮﹾﺃ ﺑﻪ ﺃﺣﺪ ﺍﻟﺒﺘ‪‬ﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻭﺟﻪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪.‬‬ ‫ﺍﻟﺜﹼﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻳ‪‬ﺤﻜﻲ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﺍﻗﺘﺮﺍﺣ‪‬ﻬﻢ ﰲ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺇﺭﺍﺩ‪‬ﻢ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺍﳋﲑ ﹸﺓ ﳍﻢ‪ ،‬ﰒ ﻳﻨﻔﻲ ﻫﺬﺍ ﺳﺒﺤﺎﻧﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﻳﺒﲔ ﺗﻔ ‪‬ﺮﺩ‪‬ﻩ ﻫﻮ ﺑﺎﻻﺧﺘﻴﺎﺭ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺴﻤ‪‬ﻮ ﹶﻥ‬ ‫ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻟ ْﻮ ﹶﻻ ﻧ‪ ‬ﺰ ﹶﻝ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺭﺟ‪ٍ ‬ﻞ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ْﺮ‪‬ﻳ‪‬ﺘْﻴ ِﻦ ‪‬ﻋﻈِﻴ ٍﻢ * ﹶﺃ ‪‬ﻫ ْﻢ ‪‬ﻳ ﹾﻘ ِ‬ ‫ﺾ‬ ‫ﻕ ‪‬ﺑ ْﻌ ٍ‬ ‫ﻀ ‪‬ﻬ ْﻢ ﹶﻓ ْﻮ ‪‬‬ ‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪْﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﺭﹶﻓ ْﻌﻨ‪‬ﺎ ‪‬ﺑ ْﻌ ‪‬‬ ‫ﺸ‪‬ﺘﻬ‪ْ ‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺴ ْﻤﻨ‪‬ﺎ ‪‬ﺑْﻴ‪‬ﻨ ‪‬ﻬ ْﻢ ‪‬ﻣﻌِﻴ ‪‬‬ ‫ﺤﻦ‪ ‬ﹶﻗ ‪‬‬ ‫ﻚ ‪‬ﻧ ْ‬ ‫‪‬ﺭ ْﺣ ‪‬ﻤ ﹶﺔ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺠ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ﴾ ]ﺍﻟﺰﺧﺮﻑ‪:‬‬ ‫ﻚ ‪‬ﺧْﻴ ‪‬ﺮ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ْ‬ ‫ﺨ ِﺮ‪‬ﻳﹰﺎ ‪‬ﻭ ‪‬ﺭ ْﺣ ‪‬ﻤﺔﹸ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻀﻬ‪‬ﻢ ‪‬ﺑﻌْﻀﹰﺎ ﺳ‪ْ ‬‬ ‫ﺨ ﹶﺬ ‪‬ﺑ ْﻌ ‪‬‬ ‫ﺕ ﹼﻟ‪‬ﻴ‪‬ﺘ ِ‬ ‫‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬ ‫‪ ،[٣٢-٣١‬ﻓﺄﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺳﺒﺤﺎﻧ‪‬ﻪ ﲣ‪‬ﻴﺮ‪‬ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻬﻢ‪ ،‬ﺑﻞ ﺇﱃ‬ ‫ﺴ ‪‬ﻢ ﺑﻴﻨﻬﻢ ﻣﻌﺎﻳﺸ‪‬ﻬﻢ ﺍﳌﺘﻀﻤﻨ ﹶﺔ ﻷﺭﺯﺍﻗﻬﻢ ‪‬ﻭﻣ‪ ‬ﺪ ِﺩ ﺁﺟﺎﳍﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﻘﺴِﻢ‬ ‫ﺍﻟﺬﻱ ﹶﻗ ‪‬‬ ‫ﻓﻀﻠﻪ ﺑﲔ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﺣﺴﺐ ﻋﻠﻤﻪ ﲟﻮﺍﻗﻊ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻣﻦ ﻳﺼﻠﹸﺢ ﻟﻪ ﳑﻦ ﻻ ﻳﺼﻠﹸﺢ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻓﻊ ﺑﻌﻀﻬﻢ ﻓﻮﻕ ﺑﻌﺾ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﻗﺴﻢ ﺑﻴﻨﻬﻢ ﻣﻌﺎﻳﺸﻬﻢ‪ ،‬ﻭﺩﺭﺟﺎﺕ‬ ‫ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻓﻬﻮ ﺍﻟﻘﺎﺳﻢ ﺫﻟﻚ ﻭﺣﺪﻩ ﻻ ﻏﲑﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻴ‪‬ﻦ ﻓﻴﻬﺎ ﺍﻧﻔﺮﺍﺩﻩ ﺑﺎﳋﻠﻖ‬ ‫ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﺃﻋﻠ ‪‬ﻢ ﲟﻮﺍﻗﻊ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀْﺗ ‪‬ﻬ ْﻢ ﺁ‪‬ﻳ ﹲﺔ ﹶﻗﺎﻟﹸﻮﹾﺍ‬ ‫ﺐ‬ ‫ﺠ ‪‬ﻌﻞﹸ ِﺭﺳ‪‬ﺎﹶﻟ‪‬ﺘﻪ‪ ‬ﺳ‪‬ﻴﺼِﻴ ‪‬‬ ‫ﻟﹶﻦ ‪‬ﻧ ْﺆ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﺘ ‪‬ﻰ ﻧ‪ْ ‬ﺆ‪‬ﺗ ‪‬ﻰ ِﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ‪‬ﺭ ‪‬ﺳ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺃ ْﻋﹶﻠﻢ‪ ‬ﺣْﻴﺚﹸ ‪‬ﻳ ْ‬ ‫ﺏ ‪‬ﺷﺪِﻳ ‪‬ﺪ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ْﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾ ]ﺍﻷﻧﻌﺎﻡ‪،[١٢٤ :‬‬ ‫ﺻﻐ‪‬ﺎ ‪‬ﺭ ﻋِﻨ ‪‬ﺪ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ْﺟ ‪‬ﺮﻣ‪‬ﻮﹾﺍ ‪‬‬ ‫ﺃﻱ‪ :‬ﺍﻟﻠﹼﻪ ﺃﻋﻠ ‪‬ﻢ ﺑﺎﶈﻞ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻻﺻﻄﻔﺎﺋﻪ ﻭﻛﺮﺍﻣﺘﻪ ﻭﲣﺼﻴﺼﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ ﺩﻭﻥ‬ ‫ﻏﲑﻩ‪.‬‬ ‫ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻧﺰ‪‬ﻩ ﻧﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻤ‪‬ﺎ ﺍﻗﺘﻀﺎﻩ ِﺷ ْﺮﻛﹸﻬﻢ ﻣِﻦ ﺍﻗﺘﺮﺍﺣﻬﻢ ﻭﺍﺧﺘﻴﺎﺭﻫﻢ ﻓﻘﺎﻝ‪:‬‬ ‫ﻥ﴾‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶ‬ ‫ﺨ‪‬ﻴ ‪‬ﺮﺓﹸ ‪‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟ ‪‬ﻰ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ْ‬ ‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ِ‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ْ‬ ‫ﻚ ‪‬ﻳ ْ‬ ‫﴿ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫]ﺍﻟﻘﺼﺺ‪ ،[٦٨ :‬ﻭﱂ ﻳﻜﻦ ﺷِﺮﻛﻬﻢ ﻣﻘﺘﻀﻴﹰﺎ ﻹِﺛﺒﺎﺕ ﺧﺎﻟ ٍﻖ ﺳﻮﺍﻩ ﺣﱴ ﻧﺰ‪‬ﻩ ﻧﻔﺴﻪ ﻋﻨﻪ‪،‬‬ ‫ﻓﺘﺄﻣﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﻠﻄﻒ‪.‬‬ ‫ﺏ ‪‬ﻣﹶﺜ ﹲﻞ ﻓﹶﺎ ْﺳ‪‬ﺘ ِﻤﻌ‪‬ﻮﹾﺍ ﹶﻟﻪ‪ِ ‬ﺇ ﹼﻥ‬ ‫ﺱ ﺿ‪ِ ‬ﺮ ‪‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻫﺬﺍ ﻧﻈ ‪‬ﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬


‫‪٩‬‬ ‫ﺏ ‪‬ﺷﻴْﺌﹰﺎ ﹼﻻ‬ ‫ﺴﻠﹸْﺒﻬ‪‬ﻢ‪ ‬ﺍﻟ ﹼﺬﺑ‪‬ﺎ ‪‬‬ ‫ﺨﹸﻠﻘﹸﻮﹾﺍ ﺫﹸ‪‬ﺑﺎﺑﹰﺎ ‪‬ﻭﹶﻟ ِﻮ ﺍ ْﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﹾﺍ ﹶﻟﻪ‪ ‬ﻭﺇِﻥ ‪‬ﻳ ْ‬ ‫ﺍﹼﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ ْﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﻟﹶﻦ ‪‬ﻳ ْ‬ ‫ﻱ‬ ‫ﺏ * ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪﺭ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ﹶﻗ ْﺪ ِﺭ ِﻩ ِﺇ ﹼﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ﹶﻘ ِﻮ ‪‬‬ ‫ﻒ ﺍﻟﻄﹼﺎِﻟﺐ‪ ‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻄﻠﹸﻮ ‪‬‬ ‫ﺿﻌ‪ ‬‬ ‫ﺴﺘ‪‬ﻨ ِﻘﺬﹸﻭﻩ‪ِ ‬ﻣْﻨﻪ‪ ‬‬ ‫‪‬ﻳ ْ‬ ‫ﺼ ‪‬ﲑ * ‪‬ﻳ ْﻌﹶﻠﻢ‪‬‬ ‫ﺱ ِﺇ ﹼﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﺑ ِ‬ ‫ﻼ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺎ ِ‬ ‫ﻼِﺋ ﹶﻜ ِﺔ ﺭ‪‬ﺳ‪ ‬ﹰ‬ ‫ﺼ ﹶﻄﻔِﻲ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹶ‬ ‫‪‬ﻋﺰِﻳ ‪‬ﺰ﴾ ﰒ ﻗﺎﻝ‪﴿ :‬ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻳ ْ‬ ‫ﻣ‪‬ﺎ ‪‬ﺑْﻴ ‪‬ﻦ ﹶﺃْﻳﺪِﻳ ِﻬ ْﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ْﻢ ‪‬ﻭِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺗ‪ْ ‬ﺮ ‪‬ﺟﻊ‪ ‬ﺍ ُﻷﻣ‪‬ﻮ ‪‬ﺭ﴾ ]ﺍﳊِﺞ‪ .[٧٦ - ٧٣ :‬ﻭﻫﺬﺍ ﻧﻈﲑ‬ ‫ﺻﺪ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ ْﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ْﻌِﻠﻨ‪‬ﻮ ﹶﻥ﴾ ]ﺍﻟﻘﺼﺺ‪ [٦٩ :‬ﻭﻧﻈ ‪‬ﲑ ﻗﻮﻟﻪ ﰲ‪:‬‬ ‫ﻚ ‪‬ﻳ ْﻌﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ِﻜﻦ‪ ‬‬ ‫ﻗﻮِﻟ ِﻪ ﰲ‪ ﴿ :‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺠ ‪‬ﻌﻞﹸ ِﺭﺳ‪‬ﺎﹶﻟ‪‬ﺘﻪ‪] ﴾‬ﺍﻷﻧﻌﺎﻡ‪ [١٢٤ :‬ﻓﺄﺧﱪ ﰲ ﺫﻟﻚ ﻛﻠﱢﻪ ﻋﻦ ﻋﻠﻤﻪ‬ ‫ﷲ ﺃﹶﻋﹶﻠﻢ‪ ‬ﺣْﻴﺚﹸ ‪‬ﻳ ْ‬ ‫﴿ﺍ ُ‬ ‫ﺍﳌﺘﻀﻤ ِﻦ ﻟﺘﺨﺼﻴﺼﻪ ‪‬ﻣﺤ‪‬ﺎ ﱠﻝ ﺍﺧﺘﻴﺎﺭﻩ ﲟﺎ ﺧﺼﺼﻬﺎ ﺑﻪ‪ ،‬ﻟِﻌﻠﻤﻪ ﺑﺄ‪‬ﺎ ﺗﺼﻠﹸﺢ ﻟﻪ ﺩﻭﻥ ﻏﲑﻫﺎ‪،‬‬ ‫ﺠ ْﺪﻩ‪ ‬ﻣﺘﻀﻤﻨﹰﺎ ﳍﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﺯﺍﺋﺪﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺘﺪﺑﺮ ﺍﻟﺴ‪‬ﻴﺎﻕ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪‬ﺗ ِ‬ ‫ﺐ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﻳ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻨ‪‬ﺎﺩِﻳﻬِﻢ ﹶﻓ‪‬ﻴﻘﹸﻮﻝ ﻣ‪‬ﺎﺫﹶﺍ ﹶﺃﺟ‪‬ﺒ‪‬ﺘ ‪‬ﻢ‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺬﻛﻮﺭ ﹲﺓ ﻋ‪‬ﻘﻴ ‪‬‬ ‫ﺏ ﻭﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ‬ ‫ﺖ ‪‬ﻋﻠﹶﻴﻬِﻢ ﺍ َﻷْﻧﺒ‪‬ﺎ ُﺀ ‪‬ﻳ ْﻮ ‪‬ﻣِﺌ ٍﺬ ﻓﹶﻬ ْﻢ ﹶﻻ ‪‬ﻳ‪‬ﺘﺴ‪‬ﺎﺀَﻟﻮ ﹶﻥ * ﻓﹶﺄﻣ‪‬ﺎ ‪‬ﻣ ْﻦ ﺗ‪‬ﺎ ‪‬‬ ‫ﲔ * ﹶﻓ ‪‬ﻌ ِﻤ‪‬ﻴ ْ‬ ‫ﺍﳌﹸﺮ ‪‬ﺳِﻠ ‪‬‬ ‫ﻚ ‪‬ﻳﺨﹸﻠ ‪‬ﻖ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﳜﺘ‪‬ﺎﺭ‪] ﴾‬ﺍﻟﻘﺼﺺ‪-٦٥ :‬‬ ‫ﲔ * ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺻ‪‬ﺎﻟِﺤﹰﺎ ﹶﻓ ‪‬ﻌﺴ‪‬ﻰ ﺃﹶﻥ ﻳ‪‬ﻜﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﳌﻔِﻠ ِ‬ ‫‪ [٦٨‬ﻓﻜﻤﺎ ﺧﻠﻘﻬﻢ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﻣﻦ ﺗﺎﺏ‪ ،‬ﻭﺁﻣﻦ‪ ،‬ﻭﻋﻤﻞ ﺻﺎﳊﺎﹰ‪ ،‬ﻓﻜﺎﻧﻮﺍ‬ ‫ﺻﻔﻮﺗ‪‬ﻪ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺧﲑﺗ‪‬ﻪ ﻣِﻦ ﺧﻠﻘﻪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎ ‪‬ﺭ ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﺣﻜﻤﺘﻪ ﻭﻋﻠﻤﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﳌﻦ ﻫﻮ ﺃﻫ ﹲﻞ ﻟﻪ‪ ،‬ﻻ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻗﺘﺮﺍﺣِﻬﻢ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﻭﺗﻌﺎﱃ‬ ‫ﻋﻤ‪‬ﺎ ﻳﺸﺮﻛﻮﻥ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺖ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﺘﺨﺼﻴﺺ ﻓﻴﻪ ﺩﺍ ﹰﻻ ﻋﻠﻰ‬ ‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﺖ ﺃﺣﻮﺍ ﹶﻝ ﻫﺬﺍ ﺍﳋﻠﻖِ‪ ،‬ﺭﺃﻳ ‪‬‬ ‫ﺭﺑﻮﺑﻴﺘﻪ ﺗﻌﺎﱃ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻭﻛﻤﺎ ِﻝ ﺣﻜﻤﺘﻪ ﻭﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪،‬‬ ‫ﻓﻼ ﺷﺮﻳﻚ ﻟﻪ ﳜﻠﹸﻖ ﻛﺨﻠﻘﻪ‪ ،‬ﻭﳜﺘﺎﺭ ﻛﺎﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻳﺪﺑ‪‬ﺮ ﻛﺘﺪﺑﲑﻩ‪ ،‬ﻓﻬﺬﺍ ﺍﻻﺧﺘﻴﺎ ‪‬ﺭ ﻭﺍﻟﺘﺪﺑﲑ‪،‬‬ ‫ﻭﺍﻟﺘﺨﺼﻴﺺ ﺍﳌﺸﻬﻮﺩ ﺃﺛﺮ‪‬ﻩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ِﻣ ْﻦ ﺃﻋﻈﻢ ﺁﻳﺎﺕ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺃﻛ ِﱪ ﺷﻮﺍﻫﺪ‬ ‫ﻕ ﺭﺳﻠﻪ‪ ،‬ﻓﻨﺸ ‪‬ﲑ ﻣﻨﻪ ﺇﱃ ﻳﺴﲑ ﻳﻜﻮ ﹸﻥ ﻣﻨﺒﻬﹰﺎ ﻋﻠﻰ ﻣﺎ‬ ‫ﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻭﺻﻔﺎﺕ ﻛﻤﺎﻟﻪ‪ ،‬ﻭﺻﺪ ِ‬ ‫ﻭﺭﺍﺀﻩ‪ ،‬ﺩﺍ ﹰﻻ ﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ‪.‬‬ ‫ﺕ ﺳﺒﻌﺎﹰ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﺍﻟﻌ‪‬ﻠﻴﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﻣﺴﺘﻘﺮ ﺍﳌﻘﺮﺑﲔ ﻣِﻦ‬ ‫ﻓﺨﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻤﺎﻭﺍ ِ‬ ‫ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﺍﺧﺘﺼﻬﺎ ﺑﺎﻟﻘﺮﺏ ﻣِﻦ ﻛﺮﺳﻴﻪ ﻭﻣِﻦ ﻋﺮﺷﻪ‪ ،‬ﻭﺃﺳﻜﻨﻬﺎ ﻣ‪‬ﻦ ﺷﺎ َﺀ ﻣِﻦ ﺧﻠﻘﻪ‪ ،‬ﻓﻠﻬﺎ‬ ‫ﻣﺰﻳ ﹲﺔ ﻭﻓﻀ ﹲﻞ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﻗﺮﺑ‪‬ﻬﺎ ﻣﻨﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺺ ﻣﻊ ﺗﺴﺎﻭﻱ ﻣﺎﺩﺓ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣِﻦ ﺃﺑﲔ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ‬ ‫ﺍﻟﺘﻔﻀﻴ ﹸﻞ ﻭﺍﻟﺘﺨﺼﻴ ‪‬‬ ‫ﻭﺣﻜﻤﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﳜﻠﻖ ﻣﺎ ﻳﺸﺎﺀ ﻭﳜﺘﺎﺭ‪.‬‬


‫‪١٠‬‬ ‫‪‬ﻭﻣِﻦ ﻫﺬﺍ ﺗﻔﻀﻴﻠﹸﻪ ﺳﺒﺤﺎﻧﻪ ﺟ‪‬ﻨ ﹶﺔ ﺍﻟﻔﺮﺩﻭﺱ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳉﻨﺎﻥ‪ ،‬ﻭﲣﺼﻴﺼ‪‬ﻬﺎ ﺑﺄﻥ ﺟﻌﻞ‬ ‫ﻋﺮﺷﻪ ﺳﻘﻔﹶﻬﺎ)‪ ،(٦‬ﻭﰲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ‪) :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻏﺮﺳﻬﺎ ﺑﻴﺪﻩ‪ ،‬ﻭﺍﺧﺘﺎﺭﻫﺎ ﻟِﺨﲑﺗﻪ ﻣِﻦ‬ ‫ﺧﻠﻘﻪ(‪ .‬ﻭﻣِﻦ ﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﺼﻄﻔْﻴ ‪‬ﻦ ﻣِﻨﻬﻢ ﻋﻠﻰ ﺳﺎﺋﺮﻫﻢ‪،‬ﻛﺠﱪﻳﻞﹶ‪،‬‬ ‫ﺏ ِﺟْﺒﺮِﻳ ﹶﻞ ‪‬ﻭﻣِﻴﻜﹶﺎﺋِﻴ ﹶﻞ‬ ‫ﻭﻣﻴﻜﺎﺋﻴﻞﹶ‪ ،‬ﻭﺇﺳﺮﺍﻓﻴﻞﹶ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ ‪‬‬ ‫ﺤﻜﹸﻢ‪ ‬ﺑْﻴ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ‪‬ﻙ‬ ‫ﺖ ‪‬ﺗ ْ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓِ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺇ ْﺳﺮ‪‬ﺍﻓِﻴﻞﹶ‪،‬ﻓﹶﺎ ِﻃ ‪‬ﺮ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ ﻭ‪‬ﺍﻷﺭﺽِ‪ ،‬ﻋ‪‬ﺎِﻟ ‪‬ﻢ ﺍﻟ ‪‬ﻐْﻴ ِ‬ ‫ﻚ ‪‬ﺗ ْﻬﺪِﻱ ‪‬ﻣ ْﻦ ‪‬ﺗﺸ‪‬ﺎ ُﺀ‬ ‫ﳊ ‪‬ﻖ ِﺑِﺈ ﹾﺫِﻧﻚ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻒ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺨ‪‬ﺘِﻠﻔﹸﻮﻥﹶ‪ ،‬ﺍ ْﻫ ِﺪﻧِﻲ ِﻟﻤ‪‬ﺎ ﺍ ْﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﻓِﻴﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ْ‬ ‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ()‪.(٧‬‬ ‫ﻁ ‪‬ﻣ ْ‬ ‫ﺻﺮ‪‬ﺍ ٍ‬ ‫ﺇﻟﹶﻰ ِ‬ ‫ﻓﺬﻛﺮ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﻟﻜﻤﺎﻝ ﺍﺧﺘﺼﺎﺻﻬﻢ‪ ،‬ﻭﺍﺻﻄﻔﺎﺋﻬﻢ‪ ،‬ﻭﻗﺮ‪‬ﻢ ﻣﻦ‬ ‫ﺐ‬ ‫ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻛﻢ ﻣِﻦ ‪‬ﻣﻠﹶﻚ ﻏﲑﻫِﻢ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺴﻢ ﺇﻻ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻓﺠﱪﻳﻞ‪ :‬ﺻﺎﺣ ‪‬‬ ‫ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎ ﹸﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻣﻴﻜﺎﺋﻴ ﹸﻞ‪ :‬ﺻﺎﺣﺐ ﺍﻟ ﹶﻘ ﹾﻄ ِﺮ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎ ﹸﺓ‬ ‫ﺍﻷﺭﺽ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ‪ ،‬ﻭﺇﺳﺮﺍﻓﻴﻞ‪ :‬ﺻﺎﺣﺐ ﺍﻟﺼ‪‬ﻮﺭ ﺍﻟﺬﻱ ﺇﺫﺍ ﻧﻔﺦ ﻓﻴﻪ‪ ،‬ﺃﺣﻴﺖ ﻧﻔﺨﺘ‪‬ﻪ‬ ‫ﺑﺈﺫﻥ ﺍﻟﻠﹼﻪ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﺃﺧﺮﺟﺘﻬﻢ ﻣِﻦ ﻗﺒﻮﺭﻫﻢ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ ﺳﺒﺤﺎﻧﻪ ﻟﻸﻧﺒﻴﺎﺀ ﻣِﻦ ﻭﻟﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫﻢ‬ ‫ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭﻩ ﺍﻟﺮﺳﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻢ ﺛﹶﻼﺛﹸﻤﺎﺋﺔ ﻭﺛﻼﺛﺔ ﻋﺸﺮ‪،‬‬ ‫ﻋﻠﻰ ﻣﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ()‪ ،(٨‬ﻭﺍﺧﺘﻴﺎﺭ‪‬ﻩ‬ ‫ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﻢ ﲬﺴﺔ ﺍﳌﺬﻛﻮﺭﻭﻥ ﰲ ﺳﻮﺭﺓ )ﺍﻷﺣﺰﺍﺏ( ﻭ )ﺍﻟﺸﻮﺭﻯ( ﰲ ﻗﻮﻟﻪ‬ ‫ﺡ ‪‬ﻭِﺇْﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻮ ‪‬ﺳ ‪‬ﻰ ‪‬ﻭﻋِﻴﺴ‪‬ﻰ ﺍْﺑ ِﻦ‬ ‫ﻚ ‪‬ﻭﻣِﻦ ﻧ‪‬ﻮ ٍ‬ ‫ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴْﻴ ‪‬ﻦ ﻣِﻴﺜﹶﺎﹶﻗ ‪‬ﻬ ْﻢ ‪‬ﻭ ِﻣْﻨ ‪‬‬ ‫ﻉ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻳ ِﻦ‬ ‫‪‬ﻣ ْﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ِﻣْﻨ ‪‬ﻬ ْﻢ ﻣ‪‬ﻴﺜﹶﺎﻗﹰﺎ ﹶﻏﻠِﻴﻈﹰﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ ،[٧ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﺴ ‪‬ﻰ ﹶﺃ ﹾﻥ ﹶﺃﻗِﻴﻤ‪‬ﻮﹾﺍ‬ ‫ﺻْﻴﻨ‪‬ﺎ ِﺑ ِﻪ ِﺇْﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻮ ‪‬ﺳ ‪‬ﻰ ‪‬ﻭﻋِﻴ ‪‬‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﻱ ﹶﺃ ْﻭ ‪‬ﺣْﻴﻨ‪‬ﺎ ِﺇﹶﻟْﻴ ‪‬‬ ‫ﺻ ‪‬ﻰ ِﺑ ِﻪ ﻧ‪‬ﻮﺣﹰﺎ ﻭ‪‬ﺍﹼﻟ ِﺬ ‪‬‬ ‫ﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﲔ‪ :‬ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻭﳏﻤﺪﹰﺍ ﺻﻠﻰ‬ ‫ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﹾﺍ ﻓِﻴ ِﻪ﴾ ]ﺍﻟﺸﻮﺭﻯ‪ ،[١٣ :‬ﻭﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﺍﳋﻠﻴﻠ ِ‬ ‫ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻤﺎ ﻭﺁﳍﻤﺎ ﻭﺳﻠﻢ‪.‬‬ ‫‪‬ﻭ ِﻣ ْﻦ ﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ ﺳﺒﺤﺎﻧﻪ ﻭﻟ ‪‬ﺪ ﺇﲰﺎﻋﻴﻞ ﻣﻦ ﺃﺟﻨﺎﺱ ﺑﲏ ﺁﺩﻡ‪ ،‬ﰒ ﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﺑﲏ‬ ‫ﻛِﻨﺎﻧﺔ ﻣِﻦ ﺧ‪‬ﺰﳝﺔ‪ ،‬ﰒ ﺍﺧﺘﺎﺭ ﻣِﻦ ﻭﻟﺪ ﻛِﻨﺎﻧﺔ ﻗﹸﺮﻳﺸﺎﹰ‪ ،‬ﰒ ﺍﺧﺘﺎﺭ ﻣِﻦ ﻗﺮﻳﺶ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﰒ‬ ‫)‪ (٦‬ﺟﺎﺀ ﰲ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٣٤٩/١٣‬ﰲ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﺑﺎﺏ ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ‪.‬‬ ‫)‪ (٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (٧٧٠‬ﰲ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ‪ :‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻣﻪ‪.‬‬ ‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٧٩ ،١٧٨/٥‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٩٤‬‬


‫‪١١‬‬ ‫ﺍﺧﺘﺎﺭ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ﻭﻟ ِﺪ ﺁﺩﻡ ﳏﻤ‪‬ﺪﹰﺍ ج)‪.(٩‬‬ ‫ﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺍﺧﺘﺎﺭ‬ ‫ﻭﻛﺬﻟﻚ ﺍﺧﺘﺎﺭ ﺃﺻﺤﺎﺑﻪ ﻣِﻦ ﲨﻠﺔ ﺍﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﺍﻟﺴﺎﺑﻘ ‪‬‬ ‫ﻣﻨﻬﻢ ﺃﻫ ﹶﻞ ﺑﺪﺭ‪ ،‬ﻭﺃﻫ ﹶﻞ ﺑﻴﻌﺔ ﺍﻟﺮ‪‬ﺿﻮﺍﻥ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﳍﻢ ﻣِﻦ ﺍﻟ ‪‬ﺪﻳﻦ ﺃﻛﻤﻠﹶﻪ‪ ،‬ﻭﻣِﻦ ﺍﻟﺸﺮﺍﺋﻊ‬ ‫ﺃﻓﻀﻠﹶﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻷﺧﻼﻕ ﺃﺯﻛﹶﺎﻫﺎ ﻭﺃﻃﻴﺒﻬﺎ ﻭﺃﻃﻬ‪‬ﺮﻫﺎ‪.‬‬ ‫ﻭﺍﺧﺘﺎﺭ ﺃﻣﺘﻪ ج ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻛﻤﺎ ﰲ )ﻣﺴﻨﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ( ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ‬ ‫‪ِ ‬ﺰ ﺑﻦ ﺣﻜﻴﻢ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺣْﻴ ‪‬ﺪﺓﹶ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳ‪‬ﻮ ﹸﻝ ج )ﹶﺃﻧْﺘ ْﻢ‬ ‫ﲔ ﹸﺃﻣ‪‬ﺔ ﹶﺃﻧْﺘ ْﻢ ‪‬ﺧْﻴ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻭﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ()‪ .(١٠‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﹾﺪﻳﲏ ﻭﺃﲪﺪ‪:‬‬ ‫ﻣ‪‬ﻮﻓﻮ ﹶﻥ ‪‬ﺳْﺒ ِﻌ ‪‬‬ ‫ﺚ ‪‬ﺰ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ ﺻﺤﻴﺢ‪.‬‬ ‫ﺣﺪﻳ ﹸ‬ ‫ﻭﻇﻬﺮ ﺃﺛ ‪‬ﺮ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻭﺗﻮﺣﻴﺪِﻫﻢ ﻭﻣﻨﺎﺯﳍﻢ ﰲ ﺍﳉﻨ‪‬ﺔ‬ ‫ﻭﻣﻘﺎﻣﺎ‪‬ﻢ ﰲ ﺍﳌﻮﻗﻒ‪ ،‬ﻓﺈ‪‬ﻢ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻨ‪‬ﺎﺱ ﻋﻠﻰ ﺗ ﱟﻞ ﻓﻮﻗﻬﻢ ﻳﺸﺮﻓﻮﻥ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﰲ‬ ‫ﺠ‪‬ﻨ ِﺔ‬ ‫ﺐ ﺍﻷﺳﻠﻤﻲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ‪) :‬ﺃﹶﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬ ‫ﺼْﻴ ِ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺑ‪‬ﺮﻳﺪﺓ ﺑﻦ ﺍﳊﹸ ‪‬‬ ‫)‪(١١‬‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎﺋﺔﹸ ﺻﻒ‪ ،‬ﹶﺛﻤ‪‬ﺎﻧ‪‬ﻮ ﹶﻥ ِﻣْﻨﻬ‪‬ﺎ ِﻣ ْﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍ ُﻷ ‪‬ﻣﺔِ‪ ،‬ﻭﹶﺃ ْﺭ‪‬ﺑﻌ‪‬ﻮ ﹶﻥ ِﻣ ْﻦ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﻷُ ‪‬ﻣ ِﻢ( ﻗﺎﻝ‬ ‫ِﻋ ْ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‪ .‬ﻭﺍﻟﺬﻱ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪،‬‬ ‫ﻋﻦ ﺍﻟﻨﱯ ج ﰲ ﺣﺪﻳﺚ ﺑﻌﺚ ﺍﻟﻨﺎﺭ‪) :‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑﻴ‪‬ﺪﻩ ﺇﻧ‪‬ﻰ َﻷ ﹾﻃ ‪‬ﻤﻊ‪ ‬ﹶﺃ ﹾﻥ ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺷ ﹾﻄ ‪‬ﺮ‬ ‫ﳉ‪‬ﻨ ِﺔ()‪ ،(١٢‬ﻭﱂ ﻳﺰﺩ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﹶﻓِﺈﻣ‪‬ﺎ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺃﺻﺢ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﱯ‬ ‫ﹶﺃ ْﻫ ِﻞ ﺍ ﹶ‬ ‫ج ﻃﻤﻊ ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺘ‪‬ﻪ ﺷﻄ ‪‬ﺮ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﺄﻋﻠﻤﻪ ﺭﺑ‪‬ﻪ ﻓﻘﺎﻝ‪) :‬ﺇ‪‬ﻢ ﲦﺎﻧﻮﻥ ﺻﻔﹰﺎ ﻣﻦ ﻣﺎﺋﺔ‬ ‫)‪ (٩‬ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺭﻗﻢ )‪ (٢٢٧٦‬ﰲ ﺍﻟﻔﻀﺎﺋﻞ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﻧﺴﺐ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺭﻭﺍﻩ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ﺑﻨﺤﻮﻩ )‪ (٣٦١٢‬ﰲ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﻨﱯ ج‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻫﺬﺍ‬ ‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (١٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٥/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﺭﻗﻢ )‪ (٤٢٨٨‬ﰲ ﺍﻟﺰﻫﺪ‪ :‬ﺑﺎﺏ ﺻﻔﺔ ﺃﻣﺔ‬ ‫ﳏﻤﺪ ج‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﺭﻗﻢ )‪ ،(٣٠٠٤‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺳﻨﺪﻩ ﺣﺴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬ ‫ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (١١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪ (٢٥٤٩‬ﰲ ﺻﻔﺔ ﺍﳉﻨﺔ‪ :‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﻢ ﺻﻒ ﺃﻫﻞ ﺍﳉﻨﺔ‪،‬‬ ‫ﻭﺣﺴﻨﻪ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٤٧/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺭﻗﻢ )‪ (٤٢٨٩‬ﰲ ﺍﻟﺰﻫﺪ‪ :‬ﺑﺎﺏ ﺻﻔﺔ ﺃﻣﺔ‬ ‫ﳏﻤﺪ ج‪ ،‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﺍﳊﺎﻛﻢ )‪.(٨٢/١‬‬ ‫)‪ (١٢‬ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺭﻗﻢ )‪ (٢٢٢‬ﰲ ﺍﻹﳝﺎﻥ‪ :‬ﺑﺎﺏ ﻗﻮﻟﻪ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﻵﺩﻡ‪،‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٥/١١‬ﻭﻣﺴﻠﻢ )‪.(٢٢١‬‬


‫‪١٢‬‬ ‫ﻭﻋﺸﺮﻳﻦ ﺻﻔﹰﺎ()‪ ،(١٣‬ﻓﻼ ﺗﻨﺎﰲ ﺑﲔ ﺍﳊﺪﻳﺜﲔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫‪‬ﻭﻣِﻦ ﺗﻔﻀﻴﻞ ﺍﻟﻠﹼﻪ ﻷﻣﺘﻪ ﻭﺍﺧﺘﻴﺎﺭِﻩ ﳍﺎ ﺃﻧﻪ ﻭﻫﺒﻬﺎ ﻣِﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ﻣﺎ ﱂ ‪‬ﻳ ‪‬ﻬْﺒﻪ‪ُ ‬ﻷﻣ‪‬ﺔ‬ ‫ﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ج‬ ‫ﺳﻮﺍﻫﺎ‪ ،‬ﻭﰲ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ( ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﻳﻘﻮﻝ‪) :‬ﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ ﻟِﻌﻴﺴ‪‬ﻰ ﺍْﺑ ِﻦ ﻣ‪‬ﺮ‪‬ﻳ ‪‬ﻢ‪ِ) :‬ﺇﻧ‪‬ﻲ ﺑ‪‬ﺎ ِﻋ ﹲ‬ ‫ﺚ ِﻣ ْﻦ ‪‬ﺑ ْﻌ ِﺪ ‪‬ﻙ ﺁﻣ ﹰﺔ ِﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻬ‪‬ﻢ ﻣ‪‬ﺎ‬ ‫ﺴﺒ‪‬ﻮﺍ ﻭ‪‬ﺻ‪‬ﺒﺮ‪‬ﻭﺍ‪ ،‬ﻭ ﹶﻻ ِﺣ ﹾﻠ ‪‬ﻢ ‪‬ﻭ ﹶﻻ‬ ‫ﺤﺒ‪‬ﻮﻥﹶ‪ ،‬ﺣ ِﻤﺪ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﺷ ﹶﻜﺮ‪‬ﻭﺍ‪ ،‬ﻭ‪‬ﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎﺑ‪‬ﻬ ْﻢ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮﻥﹶ‪ ،‬ﺍ ْﺣ‪‬ﺘ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﻒ ‪‬ﻫﺬﹶﺍ ﻭ‪‬ﻻ ِﺣ ﹾﻠ ‪‬ﻢ ‪‬ﻭﻻ ِﻋ ﹾﻠﻢ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﺃ ْﻋﻄِﻴ ِﻬ ْﻢ ِﻣ ْﻦ ِﺣ ﹾﻠﻤِﻲ‬ ‫ِﻋ ﹾﻠﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﹶﻛْﻴ ‪‬‬ ‫‪‬ﻭ ِﻋ ﹾﻠﻤِﻲ()‪.(١٤‬‬ ‫‪‬ﻭﻣِﻦ ﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣِﻦ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﺒﻼﺩ ﺧ ‪‬ﲑﻫ‪‬ﺎ ﻭﺃﺷﺮﻓﻬ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺒﻠﺪ‬ ‫ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺧﺘﺎﺭﻩ ﻟﻨﺒﻴﻪ ج‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻨﺎﺳﻚ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﺃﻭﺟﺐ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻹِﺗﻴﺎ ﹶﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟ ﹸﻘﺮْﺏ ﻭﺍﻟ‪‬ﺒﻌْﺪ ﻣِﻦ ﻛ ﱢﻞ ﹶﻓ ‪‬ﺞ ﻋﻤﻴﻖٍ‪ ،‬ﻓﻼ ﻳ‪‬ﺪﺧﻠﻮﻧﻪ ﺇﻻ ﻣﺘﻮﺍﺿﻌﲔ ﻣﺘﺨﺸﻌﲔ‬ ‫ﻣﺘﺬﻟﻠﲔ‪ ،‬ﻛﺎﺷﻔﻲ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻣﺘﺠﺮﺩﻳﻦ ﻋﻦ ﻟِﺒﺎﺱ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺟﻌﻠﹶﻪ ‪‬ﺣﺮ‪‬ﻣﹰﺎ ﺁﻣِﻨﺎﹰ‪ ،‬ﻻ‬ ‫ﻀﺪ‪ ‬ﺑﻪ ﺷﺠﺮﺓ‪،‬ﻭﻻ ‪‬ﻳ‪‬ﻨﻔﱠﺮ ﻟﻪ ﺻﻴﺪ‪ ،‬ﻭﻻ ﻳ‪‬ﺨﺘﻠﻰ ﺧﻼﻩ)‪ ،(١٥‬ﻭﻻ ﺗ‪‬ﻠﺘﻘﻂ‬ ‫ﻳ‪‬ﺴﻔﻚ ﻓﻴﻪ ﺩﻡ‪ ،‬ﻭﻻ ﺗ‪ ‬ﻌ ‪‬‬ ‫ﹸﻟ ﹶﻘ ﹶﻄﺘ‪‬ﻪ ﻟﻠﺘﻤﻠﻴﻚ ﺑﻞ ﻟﻠﺘﻌﺮﻳﻒ ﻟﻴﺲ ﺇﻻ‪ ،‬ﻭﺟﻌﻞ ﻗﺼﺪﻩ ﻣﻜﻔﺮﹰﺍ ﳌﺎ ﺳﻠﻒ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻣﺎﺣﻴﹰﺎ‬ ‫ﻟﻸﻭﺯﺍﺭ‪ ،‬ﺣﺎﻃﹰﺎ ﻟﻠﺨﻄﺎﻳﺎ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺴﻖْ‪ ،‬ﺭ ‪‬ﺟ ‪‬ﻊ ﻛﹶﻴﻮْﻡ ‪‬ﻭﹶﻟ ‪‬ﺪْﺗﻪ‪ ‬ﹸﺃﻣ‪ ‬ﻪ()‪ ،(١٦‬ﻭﱂ‬ ‫ج‪) :‬ﻣ‪‬ﻦ ﹶﺃﺗ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒْﻴﺖ‪ ،‬ﹶﻓﹶﻠ ْﻢ ‪‬ﻳ ْﺮﹸﻓﺚﹾ‪ ،‬ﻭﹶﻟ ْﻢ ‪‬ﻳ ﹾﻔ ‪‬‬ ‫ﻳﺮﺽ ﻟﻘﺎﺻﺪﻩ ِﻣ ‪‬ﻦ ﺍﻟﺜﻮﺍﺏ ﺩﻭﻥ ﺍﳉ‪‬ﻨﺔ‪ ،‬ﻓﻔﻲ )ﺍﻟﺴﻨﻦ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ‬ ‫ﳊ ‪‬ﺞ ﻭ‪‬ﺍﻟ ‪‬ﻌ ْﻤ ‪‬ﺮﺓِ‪ ،‬ﻓﹶﺈ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻳْﻨ ِﻔﻴ‪‬ﺎ ِﻥ ﺍﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺗ‪‬ﺎِﺑﻌ‪‬ﻮﺍ ‪‬ﺑْﻴ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺏ‬ ‫ﺠ ِﺔ ﺍ ﹶﳌْﺒﺮ‪‬ﻭ ‪‬ﺭ ِﺓ ﹶﺛﻮ‪‬ﺍ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺲ ِﻟ ﹾﻠ ‪‬‬ ‫ﻀﺔِ‪ ،‬ﻭﹶﻟْﻴ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ ِﻔ ‪‬‬ ‫ﺚ ﺍﳊﺪِﻳ ِﺪ ﻭﺍﻟﺬﱠ ‪‬ﻫ ِ‬ ‫ﺏ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳْﻨﻔِﻲ ﺍﻟ ِﻜﲑ‪ ‬ﺧ‪‬ﺒ ﹶ‬ ‫ﻭ‪‬ﺍﻟ ﹼﺬﻧ‪‬ﻮ ‪‬‬ ‫)‪ (١٣‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﰲ ﺍﻟﻔﺘﺢ )‪ :(٣٣٦/١١‬ﻓﻜﺄﻧﻪ ج ﳌﺎ ﺭﺟﺎ ﺭﲪﺔ ﺭﺑﻪ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺃﻣﺘﻪ ﻧﺼﻒ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﺃﻋﻄﺎﻩ ﻣﺎ ﺍﺭﲡﺎﻩ‪ ،‬ﻭﺯﺍﺩﻩ‪.‬‬ ‫)‪ (١٤‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٥٠/٦‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪(٦٧/١٠‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ -‬ﺍﻷﻭﺳﻂ ﻭﺭﺟﺎﻝ ﺃﲪﺪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫)‪ (١٥‬ﻻ ﻳﻌﻀﺪ ﺷﺠﺮﻩ‪ :‬ﻻ ﻳﻘﻄﻊ‪ ،‬ﻭﺍﳋﻼ‪ :‬ﺍﻟﻨﺒﺎﺕ ﺍﻟﺮﻃﺐ‪ ،‬ﻭﺍﺧﺘﻼﺅﻩ‪ :‬ﻗﻄﻌﻪ‪.‬‬ ‫)‪ (١٦‬ﺍﻟﺒﺨﺎﺭﻱ )‪ (٣٠٢/٣‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳊﺞ ﺍﳌﱪﻭﺭ‪ (١٧/٤) ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬ ‫﴿ﻓﻼ ﺭﻓﺚ ﻭﻻ ﻓﺴﻮﻕ ﻭﻻ ﺟﺪﺍﻝ ﰲ ﺍﳊﺞ﴾‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ )‪ (١٣٥٠‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻓﻀﻞ‬ ‫ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﳌﺴﻠﻢ‪.‬‬


‫‪١٣‬‬ ‫ﺩ‪‬ﻭ ﹶﻥ ﺍﳉ‪‬ﻨ ِﺔ()‪ .(١٧‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ‪) :‬ﺍﻟﻌ‪ْ ‬ﻤ ‪‬ﺮﺓﹸ‬ ‫ﳉ‪‬ﻨ ﹶﺔ()‪ ،(١٨‬ﻓﻠﻮ ﱂ ﻳﻜﻦ‬ ‫ﺲ ﹶﻟﻪ‪ ‬ﺟﺰ‪‬ﺍ ٌﺀ ِﺇﻻﱠ ﺍ ﹶ‬ ‫ﳊ ‪‬ﺞ ﺍ ﹶﳌْﺒﺮ‪‬ﻭ ‪‬ﺭ ﹶﻟْﻴ ‪‬‬ ‫ِﺇﻟﹶﻰ ﺍﻟﻌ‪ْ ‬ﻤ ‪‬ﺮ ِﺓ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹲﺓ ِﻟﻤ‪‬ﺎ ‪‬ﺑْﻴ‪‬ﻨﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍ ﹶ‬ ‫ﻚ‬ ‫ﺍﻟﺒﻠ ‪‬ﺪ ﺍﻷﻣﲔ ﺧ ‪‬ﲑ ﺑﻼﺩﻩ‪ ،‬ﻭ‪‬ﺃﺣﺒ‪‬ﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﳐﺘﺎﺭ‪‬ﻩ ﻣﻦ ﺍﻟﺒﻼﺩ‪ ،‬ﳌﺎ ﺟﻌﻞ ﻋﺮﺻ‪‬ﺎﺗِﻬﺎ ﻣﻨﺎ ِﺳ ‪‬‬ ‫ﺽ ﻋﻠﻴﻬﻢ ﻗﺼﺪ‪‬ﻫﺎ‪ ،‬ﻭﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺁﻛ ِﺪ ﻓﺮﻭﺽ ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﺃﻗﺴﻢ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ‬ ‫ﻟﻌﺒﺎﺩﻩ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﲔ﴾ ]ﺍﻟﺘﲔ‪ ،[٣ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻻ‬ ‫ﺍﻟﻌﺰﻳﺰ ﰲ ﻣﻮﺿﻌﲔ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ؟ ﴿ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒﹶﻠ ِﺪ ﺍﻷ ِﻣ ِ‬ ‫ﺴﻢ‪ِ ‬ﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ‪‬ﺒﹶﻠ ِﺪ﴾ ]ﺍﻟﺒﻠﺪ‪ ، [١ :‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺑﻘﻌ ﹲﺔ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻗﺎﺩ ٍﺭ‬ ‫ﺃﹸ ﹾﻗ ِ‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻮﺿ ‪‬ﻊ ﻳ‪‬ﺸﺮﻉ‬ ‫ﺍﻟﺴﻌ ‪‬ﻲ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻄﻮﺍ ‪‬‬ ‫ﺗﻘﺒﻴﻠﹸﻪ ﻭﺍﺳﺘﻼﻣ‪‬ﻪ‪ ،‬ﻭﺗ‪‬ﺤﻂ ﺍﳋﻄﺎﻳﺎ ﻭﺍﻷﻭﺯﺍﺭ ﻓﻴﻪ ﻏ ‪‬ﲑ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ‪.‬‬ ‫ﻭﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﲟﺎﺋﺔ ﺃﻟﻒ ﺻﻼﺓ‪ ،‬ﻓﻔﻲ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ(‬ ‫ﻼ ﹲﺓ ﰲ‬ ‫ﺻﹶ‬ ‫ﻭ)ﺍﳌﺴﻨﺪ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ‪،‬ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬‬ ‫ﺠ ِﺪ‬ ‫ﻼ ﹲﺓ ﰲ ﺍﳌﹰﺴ ِ‬ ‫ﺻﹶ‬ ‫ﺤﺮ‪‬ﺍﻡ‪ ،‬ﻭ ‪‬‬ ‫ﻒ ﺻﻼﹶﺓ ﻓِﻴﻤ‪‬ﺎ ِﺳﻮ‪‬ﺍ ‪‬ﻩ ِﺇﻻﱠ ﺍ ﹶﳌﺴْﺠ ‪‬ﺪ ﺍﹾﻟ ‪‬‬ ‫ﻀﻞﹸ ﻣِﻦ ﺃﻟ ِ‬ ‫ﻣ‪‬ﺴﺠﺪﻱ ‪‬ﻫﺬﹶﺍ ﺃ ﹾﻓ ‪‬‬ ‫)‪(١٩‬‬ ‫ﺻﻼﹶﺓ( ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ‬ ‫ﻼ ﹰﺓ ﰲ ‪‬ﻣﺴْﺠﺪﻱ ‪‬ﻫﺬﹶﺍ ‪‬ﲟﺎﺋﹶﺔ ‪‬‬ ‫ﺻﹶ‬ ‫ﳊﺮ‪‬ﺍ ِﻡ ﺃ ﹾﻓﻀ‪‬ﻞ ِﻣ ْﻦ ‪‬‬ ‫ﺍﹶ‬ ‫ﻉ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪،‬‬ ‫ﺻﺮ‪‬ﻳﺢ ﰲ ﺃ ﹶﻥ ﺍﹶﳌﺴﺠﺪ ﺍﹶﻟﺤ‪‬ﺮﹶﺍ ‪‬ﻡ ﺃﻓﻀ ﹸﻞ ﺑﻘﺎ ِ‬ ‫)ﺻﺤﻴﺤﻪ( ﻭﻫﺬﺍ ‪‬‬ ‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺷ ‪‬ﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻪ ﻓﺮﺿﺎﹰ‪ ،‬ﻭﻟِﻐﲑﻩ ﳑﺎ ﻳ‪‬ﺴﺘﺤﺐ ﻭﻻ ﳚﺐ‪ ،‬ﻭ‪‬ﰲ )ﺍﳌﺴﻨﺪ(‪،‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﳊﺼﺮﺍﺀ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﻟﹼﻠﻪ ج ﻭﻫﻮ‬ ‫ﺐ‬ ‫ﺽ ﺍﻟﻠﱠ ِﻪ ﻭ‪‬ﺃ ‪‬ﺣ ‪‬‬ ‫ﺨْﻴﺮ‪ ‬ﺃﹶﺭ ِ‬ ‫ﳊ ْﺰ ‪‬ﻭﺭ‪‬ﺓ)‪ِ (٢٠‬ﻣ ْﻦ ‪‬ﻣﻜﱠ ﹶﺔ ‪‬ﻳﻘﹸﻮﻝ‪) :‬ﻭ‪‬ﺍﻟﻠﱠﻪ ِﺇﻧ‪‬ﻚ ﹶﻟ ‪‬‬ ‫ﻭﺍﻗﻒ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﺑﺎ ﹶ‬ ‫ﻚ ‪‬ﻣﹶﺎ ‪‬ﺧ ‪‬ﺮ ْﺟﺖ‪ (‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬ ‫ﺖ ِﻣْﻨ َِ‬ ‫ﺽ ﺍﻟﻠﱠ ِﻪ ِﺇﻟﹰﻰ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﹶﻟ ْﻮ ﹶﻻ ﺃﻧ‪‬ﻲ ﺃ ْﺧ ِﺮ ْﺟ ‪‬‬ ‫ﺃ ْﺭ ِ‬ ‫ﺣﺴﻦ ﺻﺤﻴﺢ)‪.(٢١‬‬ ‫)‪ (١٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (٨١٠‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺛﻮﺍﺏ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪(١١٥/٥‬‬ ‫ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳌﺘﺎﺑﻌﺔ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٣٦٦٩‬ﻭﺳﻨﺪﻩ ﺣﺴﻦ‪ ،‬ﻭﻟﻪ‬ ‫ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﻋﻨﺪ ﺃﲪﺪ )‪ ،(١٦٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٨٨٧‬‬ ‫)‪ (١٨‬ﺍﻟﺒﺨﺎﺭﻱ )‪ (٤٧٦/٣‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ )‪ (١٣٤٩‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ‬ ‫ﻓﻀﻞ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪.‬‬ ‫)‪ (١٩‬ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٥/٤‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٠٢٧‬‬ ‫)‪ (٢٠‬ﺍﳊﺰﻭﺭﺓ‪ ،‬ﻛﻘﺴﻮﺭﺓ‪ :‬ﻣﻮﺿﻊ ﲟﻜﺔ‪ ،‬ﻭﺍﳊﺰﻭﺭﺓ ﰲ ﺍﻷﺻﻞ‪ :‬ﺍﻟﺮﺍﺑﻴﺔ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﲰﻴﺖ ﺑﺬﻟﻚ ﻷﻧﻪ‬ ‫ﻛﺎﻥ ﻫﻨﺎﻙ ﺭﺍﺑﻴﺔ ﺻﻐﲑﺓ‪.‬‬ ‫)‪ (٢١‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٣٠٥/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٩٢١‬ﰲ ﺍﳌﻨﺎﻗﺐ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻜﺔ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬

‫=‬


‫‪١٤‬‬ ‫ﺑﻞ ‪‬ﻭﻣِﻦ ﺧﺼﺎﺋﺼﻬﺎ ﻛﻮﻧ‪‬ﻬﺎ ﻗﺒﻠ ﹰﺔ ﻷﻫﻞ ﺍﻷﺭﺽ ﻛﻠﱢﻬﻢ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻗﺒﻠ ﹲﺔ‬ ‫ﻏﲑ‪‬ﻫﺎ‪.‬‬ ‫ﻭﻣِﻦ ﺧﻮﺍﺻﻬﺎ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﳛﺮﻡ ﺍﺳﺘﻘﺒﺎﻟﹸﻬﺎ ﻭﺍﺳﺘﺪﺑﺎﺭ‪‬ﻫﺎ ﻋﻨﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ﺩﻭﻥ ﺳﺎﺋﺮ‬ ‫ﺑِﻘﺎﻉ ﺍﻷﺭﺽ‪.‬‬ ‫ﻭﺃﺻﺢ ﺍﳌﺬﺍﻫﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ :‬ﺃﻧﻪ ﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻟﻔﻀﺎﺀ ﻭﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻟﺒﻀﻌﺔ‬ ‫ﻼ ﻗﺪ ﹸﺫﻛِﺮﺕ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﺍﳌﻔﺮﻕ ﻣﺎ ﻳ‪‬ﻘﺎﻭﻣﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻣﻊ‬ ‫ﻋﺸﺮ ﺩﻟﻴ ﹰ‬ ‫ﳊﺠ‪‬ﺎﺝ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪.‬‬ ‫ﺗﻨﺎﻗﻀﻬﻢ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟﻔﻀﺎﺀ ﻭﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿ ‪‬ﻊ ﺍﺳﺘﻴﻔﺎﺀ ﺍ ِ‬ ‫ﻭﻣﻦ ﺧﻮﺍﺻﻬﺎ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﳌﺴﺠ ‪‬ﺪ ﺍﳊﺮﺍ ‪‬ﻡ ﺃﻭ ﹸﻝ ﻣﺴﺠﺪ ﻭﺿﻊ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﰲ‬ ‫ﺿ ‪‬ﻊ ﰲ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ‪‬ﻋ ْﻦ ﺃﻭ‪‬ﻝ ﻣ‪‬ﺴﺠﺪ ﻭ‪ِ ‬‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﺫﺭ ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺖ‪ :‬ﹶﻛ ْﻢ‬ ‫ﺠﺪ‪ ‬ﺍ ﱢﻷ ﹾﻗﺼ‪‬ﻰ( ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺖ‪ :‬ﹸﺛﻢ‪ ‬ﺃﻱ؟ ﻗﹶﺎ ﹶﻝ‪) :‬ﺍ ﹶﳌ ْ‬ ‫ﳊﺮ‪‬ﺍ ‪‬ﻡ( ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺍﻷﺭﺽ؟ ﻓﻘﺎﻝ‪) :‬ﺍ ﹶﳌﺴْﺠﺪ ﺍ ﹶ‬ ‫ﻑ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ‪،‬‬ ‫‪‬ﺑْﻴ‪‬ﻨﻬ‪‬ﻤ‪‬ﺎ؟ ﻗﹶﺎ ﹶﻝ‪) :‬ﺃ ْﺭ‪‬ﺑﻌ‪‬ﻮ ﹶﻥ ﻋ‪‬ﺎ ‪‬ﻣﹰﺎ()‪ (٢٢‬ﻭﻗﺪ ﺃﺷﻜﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻌﺮ ِ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻣﻌﻠﻮﻡ ﺃﻥ ﺳﻠﻴﻤﺎﻥ ﺑ ‪‬ﻦ ﺩﺍﻭﺩ ﻫﻮ ﺍﻟﺬﻱ ﺑﲎ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺟﻬﻞ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞِ‪ ،‬ﻓﺈﻥ ﺳﻠﻴﻤﺎﻥ ﺇﳕﺎ ﻛﺎﻥ ﻟﻪ ﻣِﻦ ﺍﳌﺴﺠ‪‬ﺪ‬ ‫ﺍﻷﻗﺼﻰ ﲡﺪﻳﺪ‪‬ﻩ‪ ،‬ﻻ ﺗﺄﺳﻴﺴ‪‬ﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﺳﺴﻪ ﻫﻮ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻭﺁﳍﻤﺎ ﻭﺳﻠﻢ ﺑﻌﺪ ﺑﻨﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻌﺒﺔ ‪‬ﺬﺍ ﺍﳌﻘﺪﺍﺭ‪.‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻔﻀﻴﻠﻬﺎ ﺃﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺧﱪ ﺃ‪‬ﺎ ﺃ ‪‬ﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻓﺎﻟﻘﺮﻯ ﻛﻠﹸﻬﺎ ﺗﺒﻊ ﳍﺎ‪،‬‬ ‫ﻉ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﺻ ﹸﻞ ﺍﻟﻘﺮﻯ‪ ،‬ﻓﻴﺠﺐ ﺃ ﱠﻻ ﻳﻜﻮﻥ ﳍﺎ ﰲ ﺍﻟﻘﹸﺮﻯ ‪‬ﻋﺪِﻳﻞ‪ ،‬ﻓﻬﻲ ﻛﻤﺎ ﺃﺧﱪ‬ ‫ﻭﻓﺮ ‪‬‬ ‫ﺍﻟﻨﱯ ج ﻋﻦ )ﺍﻟﻔﺎﲢﺔ( ﺃ‪‬ﺎ ﺃ ‪‬ﻡ ﺍﻟﻘﺮﺁﻥ)‪ (٢٣‬ﻭﳍﺬﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻹِﳍﻴﺔ ﻋﺪﻳ ﹲﻞ‪.‬‬ ‫ﻭﻣﻦ ﺧﺼﺎﺋﺼﻬﺎ ﺃ‪‬ﺎ ﻻ ﳚﻮ ‪‬ﺯ ﺩﺧﻮﻟﹸﻬﺎ ﻟﻐﲑ ﺃﺻﺤﺎﺏ ﺍﳊﻮﺍﺋﺞ ﺍﳌﺘﻜﺮﺭﺓ ﺇﻻ ﺑﺈﺣﺮﺍﻡ‪،‬‬ ‫ﺱ ﻋﻦ ﺍﺑﻦ‬ ‫ﻭﻫﺬﻩ ﺧﺎﺻﻴﺔ ﻻ ﻳ‪‬ﺸﺎﺭﻛﻬﺎ ﻓﻴﻬﺎ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟ ﹸﺔ ﺗﻠﻘﺎﻫﺎ ﺍﻟﻨﺎ ‪‬‬ ‫=‬

‫)‪ (٣١٠٨‬ﰲ ﺍﳌﻨﺎﺳﻚ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻜﺔ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٠٢٥‬‬ ‫)‪ (٢٢‬ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٩١ ،٢٩٠/٦‬ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺑﺎﺏ ﻗﻮﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭﺍﲣﺬ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺧﻠﻴﻼ﴾‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ )‪ (٥٢٠‬ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ‪.‬‬ ‫)‪ (٢٣‬ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺭﻗﻢ )‪ (٣٩٥‬ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺑﺎﺏ ﻭﺟﻮﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻭﺃﲪﺪ‬ ‫)‪ ،(١١٤/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٣١٢٥‬ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (١٣٩/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ‬ ‫ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٧١٤‬‬


‫‪١٥‬‬ ‫ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺈﺳﻨﺎﺩ ﻻ ﳛﺘﺞ ﺑﻪ ﻣﺮﻓﻮﻋﹰﺎ )ﻻ ‪‬ﻳ ْﺪﺧ‪‬ﻞﹸ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣﻜﱠ ﹶﺔ ﺇ ﱠﻻ ﺑِﺈ ْﺣﺮ‪‬ﺍﻡٍ‪ِ ،‬ﻣ ْﻦ ﹶﺃ ْﻫِﻠﻬ‪‬ﺎ ‪‬ﻭ ِﻣ ْﻦ ﹶﻏ ِﲑ ﹶﺃ ْﻫِﻠﻬ‪‬ﺎ( ﺫﻛﺮﻩ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻱ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺁﺧﺮ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ‪.‬‬ ‫ﻭﻟﻠﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ‪ :‬ﺍﻟ‪‬ﻨ ﹾﻔﻲ‪ ،‬ﻭﺍﻹِﺛﺒﺎﺕ‪ ،‬ﻭﺍﻟﻔﺮ ‪‬‬ ‫ﻕ ﺑﲔ ﻣﻦ ﻫﻮ ﺩﺍﺧ ﹸﻞ‬ ‫ﺖ ﻭﻣﻦ ﻫﻮ ﻗﺒﻠﹶﻬﺎ‪ ،‬ﻓﻤﻦ ﻗﺒﻠﻬﺎ ﻻ ‪‬ﻳﺠ‪‬ﺎﻭﺯﻫﺎ ﺇﻻ ﺑﺈﺣﺮﺍﻡ‪ ،‬ﻭﻣﻦ ﻫﻮ ﺩﺍﺧﻠﻬﺎ‪ ،‬ﻓﺤﻜﻤ‪‬ﻪ‬ ‫ﺍﳌﻮﺍﻗﻴ ِ‬ ‫ﺣﻜ ‪‬ﻢ ﺃﻫﻞ ﻣﻜﱠﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﺍﻷﻭﻻﻥ ﻟﻠﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‪.‬‬ ‫ﻭﻣِﻦ ﺧﻮﺍﺻ‪‬ﻪ ﺃﻧﻪ ﻳ‪‬ﻌﺎﻗﺐ ﻓﻴﻪ ﻋﻠﻰ ﺍﳍ ‪‬ﻢ ﺑﺎﻟﺴﻴﺌﺎﺕ ﻭﺇﻥ ﱂ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ﴿ ‪‬ﻭﻣ‪‬ﻦ‬ ‫ﺏ ﹶﺃﻟِﻴ ٍﻢ﴾ ]ﺍﳊﺞ‪ [٢٥ :‬ﻓﺘﺄﻣﻞ‪ .‬ﻛﻴﻒ ﻋﺪﻯ ﻓﻌﻞ‬ ‫‪‬ﻳ ِﺮ ْﺩ ﻓِﻴ ِﻪ ِﺑِﺈﹾﻟﺤ‪‬ﺎ ٍﺩ ِﺑﻈﹸ ﹾﻠ ٍﻢ ﻧ‪ِ ‬ﺬ ﹾﻗ ‪‬ﻪ ِﻣ ْﻦ ‪‬ﻋﺬﹶﺍ ٍ‬ ‫ﺕ ﺑﻜﺬﺍ ﺇﻻ ﳌﺎ ﺿ ِﻤ ‪‬ﻦ ﻣﻌﲎ ﻓﻌﻞ )ﻫﻢ( ﻓﺈﻧﻪ ﻳﻘﺎﻝ‪:‬‬ ‫ﺍﻹِﺭﺍﺩﺓ ﻫﺎﻫﻨﺎ ﺑﺎﻟﺒﺎﺀ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺃﺭﺩ ‪‬‬ ‫ﺏ ﺍﻷﻟِﻴﻢ‪.‬‬ ‫ﳘﻤﺖ ﺑﻜﺬﺍ‪ ،‬ﻓﺘﻮﻋ ‪‬ﺪ ﻣﻦ ﻫﻢ ﺑﺄﻥ ﻳ‪‬ﻈﻠﻢ ﻓﻴﻪ ﺑﺄﻥ ﻳ‪‬ﺬﻳﻘﻪ ﺍﻟﻌﺬﹶﺍ ‪‬‬ ‫ﻒ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻴﻪ‪ ،‬ﻻ ﻛﻤﻴﺎﺗ‪‬ﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻴﺌﺔ ﺟﺰﺍﺅﻫﺎ ﺳﻴﺌﺔ‪،‬‬ ‫‪‬ﻭﻣِﻦ ﻫﺬﺍ ﺗﻀﺎﻋ ‪‬‬ ‫ﻟﻜﻦ ﺳﻴﺌﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﺟﺰﺍﺅﻫﺎ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﺻﻐﲑﺓ ﺟﺰﺍﺅﻫﺎ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺎﻟﺴﻴﺌﺔ ﰲ ‪‬ﺣ ‪‬ﺮ ِﻡ ﺍﻟﻠﹼﻪ ﻭﺑﻠﺪﻩ‬ ‫ﻭﻋﻠﻰ ﺑﺴﺎﻃﻪ ﺁﻛ ‪‬ﺪ ﻭﺃﻋﻈ ‪‬ﻢ ﻣﻨﻬﺎ ﰲ ﻃﺮﻑ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﻷﺭﺽ‪ ،‬ﻭﳍﺬﺍ ﻟﻴﺲ ﻣﻦ ﻋﺼﻰ‬ ‫ﻚ ﻋﻠﻰ ﺑﺴﺎﻁ ﻣ‪‬ﻠﻜﻪ ﻛﻤﻦ ﻋﺼﺎﻩ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺒﻌﻴﺪ ﻣﻦ ﺩﺍﺭﻩ ﻭﺑِﺴﺎﻃﻪ‪ ،‬ﻓﻬﺬﺍ ﻓﺼ ﹸﻞ‬ ‫ﺍﳌﻠ ‪‬‬ ‫ﺍﻟﱰﺍﻉ ﰲ ﺗﻀﻌﻴﻒ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﻇﻬﺮ ﺳ ‪‬ﺮ ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺍﻻﺧﺘﺼﺎﺹ ﰲ ﺍﳒﺬﺍﺏ ﺍﻷﻓﺌﺪﺓ‪ ،‬ﻭﻫﻮﻯ ﺍﻟﻘﻠﻮﺏ‬ ‫ﻭﺍﻧﻌﻄﺎﻓﻬﺎ ﻭﳏﺒﺘﻬﺎ ﳍﺬﺍ ﺍﻟﺒﻠ ِﺪ ﺍﻷﻣﲔ‪ ،‬ﻓﺠﺬﺑ‪‬ﻪ ﻟﻠﻘﻠﻮﺏ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﺟﺬﺏ ﺍﳌﻐﻨﺎﻃﻴﺲ‬ ‫ﻟﻠﺤﺪﻳﺪ‪ ،‬ﻓﻬﻮ ﺍﻷﻭﱃ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬ ‫ﺴ ٍﻦ ‪‬ﻭ ‪‬ﻣ ْﻐﻨ‪‬ﺎﻃِﻴﺲ‪ ‬ﺃﻓﹾﺌ ‪‬ﺪ ِﺓ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ‬ ‫‪‬ﻣﺤ‪‬ﺎ ِﺳﻨ‪‬ﻪ‪ ‬ﻫﻴ‪‬ﻮﻟﹶﻰ ﹸﻛﻞﱢ ﺣ‪ْ ‬‬ ‫ﻭﳍﺬﺍ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻣﺜﺎﺑ ﹲﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﺃﻱ‪ :‬ﻳﺜﻮﺑﻮﻥ ﺇﻟﻴﻪ ﻋﻠﻰ ﺗﻌﺎﻗﺐ ﺍﻷﻋﻮﺍﻡ ﻣﻦ ﲨﻴﻊ‬ ‫ﺍﻷﻗﻄﺎﺭ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﻀﻮﻥ ﻣﻨﻪ ﻭﻃﺮﺍﹰ‪ ،‬ﺑﻞ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﻭﺍ ﻟﻪ ﺯﻳﺎﺭﺓ‪ ،‬ﺍﺯﺩﺍﺩﻭﺍ ﻟﻪ ﺍﺷﺘﻴﺎﻗﺎ‪.‬‬ ‫ﺸﺘ‪‬ﺎﻗﹰﺎ‬ ‫ﻑ ﻣ‪ْ ‬‬ ‫ﲔ ‪‬ﻳْﻨﻈﹸﺮ‪‬ﻫﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻌ‪‬ﻮﺩ ﺇﹶﻟْﻴﻬ‪‬ﺎ ﺍﻟ ﱠﻄ ْﺮ ‪‬‬ ‫ﻑ ‪‬ﻋْﻨﻬ‪‬ﺎ ِﺣ ‪‬‬ ‫ﹶﻻ ‪‬ﻳ ْﺮ ِﺟﻊ‪ ‬ﺍﻟ ﱠﻄ ْﺮ ‪‬‬ ‫ﺐ ﻭﺟﺮﻳﺢ‪ ،‬ﻭﻛﻢ ﺃﹸﻧ ِﻔ ‪‬ﻖ ﰲ ﺣﺒﻬﺎ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺭﻭﺍﺡ‪،‬‬ ‫ﻓﻠﻠﻪ ﻛﻢ ﳍﺎ ﻣِﻦ ﻗﺘﻴﻞ ﻭﺳﻠﻴ ٍ‬ ‫ﺿ ‪‬ﻲ ﺍﶈﺐ ﲟﻔﺎﺭﻗ ِﺔ ِﻓﹶﻠ ِﺬ ﺍﻷﻛﺒﺎﺩ ﻭﺍﻷﻫﻞ‪ ،‬ﻭﺍﻷﺣﺒﺎﺏ ﻭﺍﻷﻭﻃﺎﻥ‪ ،‬ﻣﻘﺪ‪‬ﻣﹰﺎ ﺑﲔ ﻳﺪﻳﻪ ﺃﻧﻮﺍﻉ‬ ‫‪‬ﻭ ‪‬ﺭ ِ‬ ‫ﺍﳌﺨﺎﻭﻑ ﻭﺍﳌﺘﺎﻟﻒ‪ ،‬ﻭﺍﳌﻌﺎﻃﻒ ﻭﺍﳌﺸﺎﻕ‪ ،‬ﻭﻫﻮ ﻳﺴﺘِﻠﺬﹸ ﺫﻟﻚ ﻛﻠﱠﻪ ﻭﻳﺴﺘﻄﻴﺒ‪‬ﻪ‪ ،‬ﻭﻳﺮﺍﻩ ‪ -‬ﻟﻮ‬ ‫ﻇﻬﺮ ﺳﻠﻄﺎ ﹸﻥ ﺍﶈﺒﺔ ﰲ ﻗﻠﺒﻪ ‪-‬ﺃﻃﻴﺐ ﻣﻦ ِﻧ ‪‬ﻌ ِﻢ ﺍﳌﺘﺤﻠﻴﺔ ﻭﺗﺮﻓﻬﻢ ﻭﻟﺬﺍ‪‬ﻢ‪.‬‬ ‫ﺤﺒ‪‬ﺎ ‪‬ﻣ ْﻦ ‪‬ﻳﻌ‪‬ﺪ‪ ‬ﺷﻘﹶﺎ َﺀﻩ ‪‬ﻋﺬﹶﺍ‪‬ﺑﹰﺎ ِﺇﺫﹶﺍ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ْﺮﺿ‪‬ﻰ ﺣ‪‬ﺒﻴ‪‬ﺒ ‪‬ﻪ‬ ‫ﺲ ‪‬ﻣ ِ‬ ‫‪‬ﻭﹶﻟْﻴ ‪‬‬


‫‪١٦‬‬ ‫ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﺳ ‪‬ﺮ ﺇﺿﺎﻓﺘﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‪﴿ :‬ﺃﹶﻥ ﹶﻃ ‪‬ﻬﺮ‪‬ﺍ ‪‬ﺑْﻴِﺘﻲ‪] ﴾‬ﺍﳊﺞ‪[٢٦ :‬‬ ‫ﻓﺎﻗﺘﻀﺖ ﻫﺬﻩ ﺍﻹِﺿﺎﻓﺔ ﺍﳋﺎﺻﺔ ﻣﻦ ﻫﺬﺍ ﺍﻹِﺟﻼﻝ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﶈﺒﺔ ﻣ‪‬ﺎ ﺍﻗﺘﻀﺘﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﺍﻗﺘﻀﺖ ﺇﺿﺎﻓﺘﻪ ﻟﻌﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺇﱃ ﻧﻔﺴﻪ ﻣﺎ ﺍﻗﺘﻀﺘﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺿﺎﻓﺘﻪ ﻋﺒﺎﺩ‪‬ﻩ‬ ‫ﺏ ﺗﻌﺎﱃ‬ ‫ﺍﳌﺆﻣﻨﲔ ﺇﻟﻴﻪ ﻛﺴﺘﻬﻢ ﻣﻦ ﺍﳉﻼﻝ ﻭﺍﶈﺒﺔ ﻭﺍﻟﻮﻗﺎﺭ ﻣﺎ ﻛﺴﺘﻬﻢ‪ ،‬ﻓﻜﻞﱡ ﻣﺎ ﺃﺿﺎﻓﻪ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻓﻠﻪ ﻣﻦ ﺍﳌﺰﻳﺔ ﻭﺍﻻﺧﺘﺼﺎﺹ ﻋﻠﻰ ﻏﲑﻩ ﻣﺎ ﺃﻭﺟﺐ ﻟﻪ ﺍﻻﺻﻄﻔﺎ َﺀ ﻭﺍﻻﺟﺘﺒﺎﺀَ‪ ،‬ﰒ‬ ‫ﻼ ﺁﺧﺮ‪ ،‬ﻭﲣﺼﻴﺼﹰﺎ ﻭﺟﻼﻟﺔ ﺯﺍﺋﺪﹰﺍ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﻗﺒﻞ‬ ‫ﻳﻜﺴﻮﻩ ‪‬ﺬﻩ ﺍﻹِﺿﺎﻓﺔ ﺗﻔﻀﻴ ﹰ‬ ‫ﺍﻹِﺿﺎﻓﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﻮﻓﻖ ﻟﻔﻬﻢ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺳﻮ‪‬ﻯ ﺑﲔ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺍﻷﺯﻣﺎﻥ‬ ‫ﻭﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻻ ﻣﺰﻳﺔ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﺍﻟﺘﺮﺟﻴﺢ ﺑﻼ ﻣﺮﺟﺢ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻃﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻭﺟﻬﹰﺎ ﻗﺪ ﺫﻛﺮﺕ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻳﻜﻔﻲ‬ ‫ﺕ ﺍﻟﺮﺳﻞ‬ ‫ﺗﺼ ‪‬ﻮ ‪‬ﺭ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﻟﺒﺎﻃ ِﻞ ﰲ ﻓﺴﺎﺩﻩ‪ ،‬ﻓﺈﻥ ﻣﺬﻫﺒﹰﺎ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺫﻭﺍ ‪‬‬ ‫ﻛﺬﻭﺍﺕ ﺃﻋﺪﺍﺋﻬﻢ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺄﻣﺮ ﻻ ﻳﺮﺟﻊ ﺇﱃ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺬﻭﺍﺕ‬ ‫ﺲ ﺍﻟﺒﻘﺎﻉ ﻭﺍﺣﺪﺓ ﺑﺎﻟﺬﺍﺕ ﻟﻴﺲ ﻟﺒﻘﻌﺔ ﻋﻠﻰ‬ ‫ﺑﺼﻔﺎﺕ ﻭﻣﺰﺍﻳﺎ ﻻ ﺗﻜﻮﻥ ﻟﻐﲑﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﻔ ‪‬‬ ‫ﺑ‪‬ﻘﻌﺔ ﻣﺰﻳﺔ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﳌﺎ ﻳ‪‬ﻘﻊ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻓﻼ ﻣﺰﻳﺔ ﻟﺒﻘﻌﺔ ﺍﻟﺒﻴﺖ‪،‬‬ ‫ﻭﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻣِﲎ ﻭﻋﺮﻓﺔ ﻭﺍﳌﺸﺎﻋﺮ ﻋﻠﻰ ﺃﻱ ﺑﻘﻌﺔ ﲰﻴﺘﻬﺎ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﻔﻀﻴ ﹸﻞ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﻣﺮ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺒﻘﻌﺔ ﻻ ﻳﻌﻮ ‪‬ﺩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻻ ﺇﱃ ﻭﺻﻒ ﻗﺎﺋﻢ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﱃ ﻗﺪ ﺭﺩ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﺍﻟﺒﺎﻃ ﹶﻞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀْﺗ ‪‬ﻬ ْﻢ ﺁ‪‬ﻳ ﹲﺔ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻟﹶﻦ ‪‬ﻧ ْﺆ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﺘ ‪‬ﻰ‬ ‫ﺐ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ْﺟ ‪‬ﺮﻣ‪‬ﻮﹾﺍ‬ ‫ﺠ ‪‬ﻌﻞﹸ ِﺭﺳ‪‬ﺎﹶﻟ‪‬ﺘﻪ‪ ‬ﺳ‪‬ﻴﺼِﻴ ‪‬‬ ‫ﻧ‪ْ ‬ﺆ‪‬ﺗ ‪‬ﻰ ِﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ‪‬ﺭ ‪‬ﺳ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ﺍﻟﻠﹼ ‪‬ﻪ ﹶﺃ ْﻋﹶﻠﻢ‪ ‬ﺣْﻴﺚﹸ ‪‬ﻳ ْ‬ ‫ﺏ ‪‬ﺷﺪِﻳ ‪‬ﺪ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ْﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٢٤ :‬ﺃﻱ‪ :‬ﻟﹶﻴﺲ ﻛﻞﱡ‬ ‫ﺻﻐ‪‬ﺎ ‪‬ﺭ ﻋِﻨ ‪‬ﺪ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫‪‬‬ ‫ﻼ ﻭﻻ ﺻﺎﳊﹰﺎ ﻟﺘﺤﻤ‪‬ﻞ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﺑﻞ ﳍﺎ ﳏﺎ ﱞﻝ ﳐﺼﻮﺻﺔ ﻻ ﺗﻠﻴﻖ ﺇﻻ ‪‬ﺎ‪ ،‬ﻭﻻ ﺗﺼﻠﺢ‬ ‫ﺃﺣﺪ ﺃﻫ ﹰ‬ ‫ﺕ ﻣﺘﺴﺎﻭﻳﺔ ﻛﻤﺎ ﻗﺎﻝ ﻫﺆﻻﺀ‪ ،‬ﱂ‬ ‫ﺇﻻ ﳍﺎ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪‬ﺬﻩ ﺍﶈﺎ ﱢﻝ ﻣﻨﻜﻢ‪ .‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺬﻭﺍ ‪‬‬ ‫ﺾ ﹼﻟ‪‬ﻴﻘﹸﻮﻟ ‪‬ﻮﹾﺍ‬ ‫ﻀ ‪‬ﻬ ْﻢ ِﺑ‪‬ﺒ ْﻌ ٍ‬ ‫ﻚ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺑ ْﻌ ‪‬‬ ‫ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺭ ‪‬ﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺲ ﺍﻟﻠﹼ ‪‬ﻪ ِﺑﹶﺄ ْﻋﹶﻠ ‪‬ﻢ ﺑِﺎﻟﺸ‪‬ﺎ ِﻛﺮِﻳ ‪‬ﻦ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [٥٣ :‬ﺃﻱ‪ :‬ﻫﻮ‬ ‫ﹶﺃ ‪‬ﻫﺆ‪‬ﻻ ِﺀ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋﹶﻠْﻴﻬِﻢ ﻣ‪‬ﻦ ‪‬ﺑْﻴِﻨﻨ‪‬ﺎ ﹶﺃﹶﻟْﻴ ‪‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠ ‪‬ﻢ ﲟﻦ ﻳﺸﻜﺮﻩ ﻋﻠﻰ ﻧﻌﻤﺘﻪ‪ ،‬ﻓﻴﺨﺘﺼﻪ ﺑﻔﻀﻠﻪ‪ ،‬ﻭ‪‬ﻳﻤ‪ ‬ﻦ ﻋﻠﻴﻪ ﳑﻦ ﻻ ﻳﺸﻜﺮﻩ‪،‬ﻓﻠﻴﺲ‬ ‫ﻛﻞﱡ ﳏ ٍﻞ ﻳﺼﻠﺢ ﻟﺸﻜﺮﻩ‪ ،‬ﻭﺍﺣﺘﻤﺎﻝ ﻣﻨﺘﻪ‪ ،‬ﻭﺍﻟﺘﺨﺼﻴﺺ ﺑﻜﺮﺍﻣﺘﻪ‪.‬‬ ‫ﺕ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻭﺍﺻﻄﻔﺎﻩ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻣﺎﻛﻦ ﻭﺍﻷﺷﺨﺎﺹ ﻭﻏﲑﻫﺎ ﻣﺸ‪‬ﺘ ِﻤﻠﹶﺔ‬ ‫ﻓﺬﻭﺍ ‪‬‬ ‫ﻋﻠﻰ ﺻﻔﺎﺕ ﻭﺃﻣﻮﺭ ﻗﺎﺋﻤﺔ ‪‬ﺎ ﻟﻴﺴﺖ ﻟﻐﲑﻫﺎ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﺍﺻﻄﻔﺎﻫﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ‬ ‫ﻚ ‪‬ﻳ ْ‬ ‫ﻓﻀﻠﻬﺎ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕِ‪ ،‬ﻭﺧﺼﻬﺎ ﺑﺎﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﻬﺬﺍ ﺧﻠﻘﹸﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭﻩ ﴿ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬


‫‪١٧‬‬ ‫ﻱ ﻳﻘﻀﻲ ﺑﺄﻥ ﻣﻜﺎﻥ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ‬ ‫ﺨﺘ‪‬ﺎﺭ‪] ﴾‬ﺍﻟﻘﺼﺺ‪ ،[٦٧ :‬ﻭﻣﺎ ﺃﺑﲔ ﺑﻄﻼ ﹶﻥ ﺭﹾﺃ ‪‬‬ ‫‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ْ‬ ‫ﺕ‬ ‫ﺕ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻣﺴ‪‬ﺎﻭﻳ ﹲﺔ ﻟﺴﺎﺋﺮ ﺣﺠﺎﺭﺓ ﺍﻷﺭﺽ‪ ،‬ﻭﺫﺍ ‪‬‬ ‫ﻣﺴﺎ ٍﻭ ﻟﺴﺎﺋﺮ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻭﺫﺍ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‪ .‬ﻣﺴﺎﻭﻳ ﹲﺔ ﻟﺬﺍﺕ ﻏﲑﻩ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﻔﻀﻴ ﹸﻞ ﰲ ﺫﻟﻚ ﺑﺄﻣﻮﺭ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﺬﺍﺕ‬ ‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﻭﺃﻣﺜﺎﻟﹸﻬﺎ ﻣﻦ ﺍﳉﻨﺎﻳﺎﺕ ﺍﻟﱵ ﺟﻨﺎﻫﺎ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻋﻠﻰ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻧﺴﺒﻮﻫﺎ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﺑﺮﻳﺌﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻬﻢ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺍﺷﺘﺮﺍﻙ ﺍﻟﺬﻭﺍﺕ ﰲ ﺃﻣﺮ‬ ‫ﺕ ﻗﺪ ﺗﺸﺘﺮِﻙ ﰲ ﺃﻣﺮ ﻋﺎﻡ ﻣﻊ‬ ‫ﻋﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻮﺟﺐ ﺗﺴﺎﻭﻳﻬﺎ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻷﻥ ﺍﳌﺨﺘﻠﻔﺎ ِ‬ ‫ﺕ ﺍﻟﺒﻮﻝ ﺃﺑﺪﺍﹰ‪،‬‬ ‫ﺍﺧﺘﻼﻓﻬﺎ ﰲ ﺻﻔﺎ‪‬ﺎ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻣﺎ ﺳﻮ‪‬ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﺑﲔ ﺫﺍﺕ ﺍﳌِﺴﻚ ﻭﺫﺍ ِ‬ ‫ﺕ ﺍﻟ‪‬ﺒﻴ‪ ‬ﻦ ‪‬ﺑْﻴ ‪‬ﻦ ﺍﻷﻣﻜﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ‬ ‫ﻭﻻ ﺑﲔ ﺫﺍﺕ ﺍﳌﺎﺀ ﻭﺫﺍﺕ ﺍﻟﻨ‪‬ﺎﺭ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺍﻟﺘﻔﺎﻭ ‪‬‬ ‫ﺕ‬ ‫ﺕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺃﺿﺪﺍﺩﻫﺎ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺑﻜﺜﲑ‪ ،‬ﻓﺒﲔ ﺫﺍ ِ‬ ‫ﻭﺃﺿﺪﺍﺩﻫﺎ‪،‬ﻭﺍﻟﺬﻭﺍ ِ‬ ‫ﺕ ﻓﺮﻋﻮﻥ ﻣﻦ ﺍﻟﺘﻔﺎﻭﺕ ﺃﻋﻈ ‪‬ﻢ ﳑﺎ ﺑﲔ ﺍﳌﺴﻚ ﻭﺍﻟﺮﺟﻴﻊ‪،‬ﻭﻛﺬﻟﻚ‬ ‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺫﺍ ِ‬ ‫ﺕ ﺑﲔ ﻧﻔﺲ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺑﲔ ﺑﻴﺖ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻭﺕ ﺃﻳﻀﹰﺎ ﺑﻜﺜﲑ‪،‬‬ ‫ﺍﻟﺘﻔﺎﻭ ‪‬‬ ‫ﻓﻜﻴﻒ ﺗ‪ْ ‬‬ ‫ﺠ ‪‬ﻌﻞﹸ ﺍﻟﺒﻘﻌﺘﺎﻥ ﺳﻮﺍ ًﺀ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺘﻔﻀﻴﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﻘﻊ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﺪﻋﻮﺍﺕ؟!‬ ‫ﺼ ِﺪ ﺍﺳﺘﻴﻔﺎ َﺀ ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺍﳌﺮﺩﻭ ِﺩ ﺍﳌﺮﺫﻭﻝ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪﻧﺎ ﺗﺼﻮﻳﺮ‪‬ﻩ‪،‬‬ ‫ﻭﱂ ﻧﻘ ِ‬ ‫ﻭﺇﱃ ﺍﻟﻠﺒﻴﺐ ﺍﻟﻌﺎﺩﻝ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺘﺤﺎﻛﹸﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺒﺄ ﺍﻟﻠﹼﻪ ﻭﻋﺒﺎﺩ‪‬ﻩ ﺑﻐﲑﻩ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻻ‬ ‫ﺺ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﻳ‪‬ﻔﻀﻠﻪ ﻭﻳﺮﺟﺤﻪ ﺇﻻ ﳌﻌﲎ ﻳﻘﺘﻀﻲ ﲣﺼﻴﺼ‪‬ﻪ ﻭﺗﻔﻀﻴﻠﻪ‪ ،‬ﻧﻌﻢ ﻫﻮ ﻣﻌﻄﻲ‬ ‫ﻳ‪‬ﺨﺼ ‪‬‬ ‫ﺫﻟﻚ ﺍﳌﺮﺟﺢ ﻭﻭﺍﻫﺒ‪‬ﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ‪ ،‬ﰒ ﺍﺧﺘﺎﺭﻩ ﺑﻌﺪ ﺧﻠﻘﻪ‪ ،‬ﻭﺭﺑ‪‬ﻚ ﳜﻠﻖ ﻣﺎ ﻳﺸﺎ ُﺀ‬ ‫ﻭﳜﺘﺎﺭ‪.‬‬ ‫‪‬ﻭﻣِﻦ ﻫﺬﺍ ﺗﻔﻀﻴﻠﹸﻪ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻭﺍﻟﺸﻬﻮﺭ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻓﺨﲑ ﺍﻷﻳﺎﻡ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﻳﻮ ‪‬ﻡ‬ ‫ﻀﻞﹸ ﺍﻷﻳ‪‬ﺎ ِﻡ ِﻋْﻨ ‪‬ﺪ‬ ‫ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻫﻮ ﻳﻮ ‪‬ﻡ ﺍﳊﺞ ﺍﻷﻛﱪ)‪ (٢٤‬ﻛﻤﺎ ﰲ )ﺍﻟﺴﻨﻦ( ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﹶﺃ ﹾﻓ ‪‬‬ ‫ﺤﺮِ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ْﻮﻡ‪ ‬ﺍﻟ ﹶﻘ ‪‬ﺮ()‪ .(٢٥‬ﻭﻗﻴﻞ‪ :‬ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﺃﻓﻀ ﹸﻞ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ‬ ‫ﺍﻟﹶﻠ ِﻪ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﻟ‪‬ﻨ ْ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻧﻪ ﻳﻮ ‪‬ﻡ ﺍﳊﺞ ﺍﻷﻛﱪ‪ ،‬ﻭﺻﻴﺎﻣ‪‬ﻪ ﻳﻜﻔﺮ ﺳﻨﺘﲔ)‪ ،(٢٦‬ﻭﻣ‪‬ﺎ ِﻣ ْﻦ ‪‬ﻳ ْﻮ ٍﻡ‬ ‫)‪ (٢٤‬ﲰﻲ ﻳﻮﻡ ﺍﳊﺞ ﺍﻷﻛﱪ‪ ،‬ﻷﻥ ﻣﻌﻈﻢ ﺃﻋﻤﺎﻝ ﺍﳊﺞ ﻭﻣﻨﺎﺳﻜﻪ ﻓﻴﻪ‪.‬‬ ‫)‪ (٢٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١٧٦٥‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﰲ ﺍﳍﺪﻱ ﺇﺫﺍ ﻋﻄﺐ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ‪ ،‬ﻭﺃﲪﺪ‬ ‫)‪ (٣٥٠/٤‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(٢٢١/٤‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٢٦‬ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (١١٦٢‬ﰲ ﺍﻟﺼﻴﺎﻡ‪ :‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻛﻞ ﺷﻬﺮ ﻭﺻﻮﻡ‬ ‫ﻳﻮﻡ ﻋﺮﻓﺔ‪.‬‬


‫‪١٨‬‬ ‫ﺏ ﺃﹶﻛﹶﺜ ‪‬ﺮ ﻣِﻨ ‪‬ﻪ ﻓِﻲ ‪‬ﻳ ْﻮ ِﻡ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ)‪ ،(٢٧‬ﻭﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪‬ﻳ ْﺪﻧ‪‬ﻮ ﻓِﻴ ِﻪ ِﻣ ْﻦ‬ ‫‪‬ﻳ ْﻌِﺘﻖ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ﺍﻟﺮ‪‬ﻗﺎ ‪‬‬ ‫ﺚ ﺍﻟﺪﺍ ﱠﻝ‬ ‫ﻼِﺋ ﹶﻜﺘ‪‬ﻪ ِﺑﹶﺄ ْﻫ ِﻞ ﺍﳌﻮﻗﻒ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻷﻥ ﺍﳊﺪﻳ ﹶ‬ ‫ِﻋﺒ‪‬ﺎﺩِﻩ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﺒ‪‬ﺎﻫِﻲ ‪‬ﻣ ﹶ‬ ‫ﺏ ﺃﻥ ﻳﻮ ‪‬ﻡ ﺍﳊﺞ ﺍﻷﻛﱪ ﻫﻮ ﻳﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺤﺮ‪ ،‬ﻟﻘﻮﻟﻪ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻻ ﻳ‪‬ﻌﺎﺭﺿﻪ ﺷﻲﺀ ﻳ‪‬ﻘﺎﻭﻣﻪ‪ ،‬ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺤ ‪‬ﺞ ﺍﻷ ﹾﻛ‪‬ﺒ ِﺮ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ [٣ :‬ﻭﺛﺒﺖ ﰲ‬ ‫ﺱ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬‬ ‫ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹶﺃﺫﹶﺍ ﹲﻥ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤﺮِ‪ ،‬ﹶﻻ ﻳ‪‬ﻮ ‪‬ﻡ‬ ‫ﻚ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨ ْ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﹶﺃ ﱠﺫﻧ‪‬ﺎ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺤ ‪‬ﺞ‬ ‫‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ)‪ .(٢٨‬ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﺑﺄﺻﺢ ﺇﺳﻨﺎﺩ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ‪) :‬ﻳﻮﻡ ﺍﹾﻟ ‪‬‬ ‫ﺤ ِﺮ()‪ ،(٢٩‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‬ ‫ﺍﻷ ﹾﻛ‪‬ﺒ ِﺮ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﻟ‪‬ﻨ ْ‬ ‫ﻣﻘﺪ‪‬ﻣﺔ ﻟﻴﻮﻡ ﺍﻟﻨ‪‬ﺤﺮ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﻳﻜﻮ ﹸﻥ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻭﺍﻟﺘﻀﺮﻉ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔﹸ‪ ،‬ﻭﺍﻻﺑﺘﻬﺎﻝﹸ‪،‬‬ ‫ﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻷ‪‬ﻢ‬ ‫ﻭﺍﻻﺳﺘﻘﺎﻟﺔﹸ‪ ،‬ﰒ ﻳﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺤﺮ ﺗﻜﻮﻥ ﺍﻟﻮﻓﺎﺩ ﹸﺓ ﻭﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﳍﺬﺍ ﲰﻲ ﻃﻮﺍﻓﹸﻪ ﻃﻮﺍ ‪‬‬ ‫ﻗﺪ ﻃﻬﺮﻭﺍ ﻣﻦ ﺫﻧﻮ‪‬ﻢ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﰒ ﺃﺫﻥ ﳍﻢ ﺭﺑ‪‬ﻬﻢ ﻳﻮﻡ ﺍﻟﻨ‪‬ﺤﺮ ﰲ ﺯﻳﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﺪﺧﻮ ِﻝ ﻋﻠﻴﻪ‬ ‫ﺇﱃ ﺑﻴﺘﻪ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻓﻴﻪ ﺫﺑ ‪‬ﺢ ﺍﻟﻘﺮﺍﺑﲔ‪ ،‬ﻭﺣﻠ ‪‬ﻖ ﺍﻟﺮﺅﻭﺱ‪ ،‬ﻭﺭﻣ ‪‬ﻲ ﺍﳉﻤﺎﺭ‪ ،‬ﻭﻣﻌﻈ ‪‬ﻢ ﺃﻓﻌﺎﻝ‬ ‫ﺍﳊﺞ‪ ،‬ﻭﻋﻤ ﹸﻞ ﻳﻮﻡ ﻋﺮﻓﺔ ﻛﺎﻟﻄﻬﻮﺭ ﻭﺍﻻﻏﺘﺴﺎﻝ ﺑﲔ ﻳﺪﻱ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ .‬ﻭﻛﺬﻟﻚ ﺗﻔﻀﻴﻞ ﻋﺸﺮ‬ ‫ﺫﻱ ﺍﳊﺠﺔ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺈ ﱠﻥ ﺃﻳﺎﻣﻪ ﺃﻓﻀ ﹸﻞ ﺍﻷﻳﺎ ِﻡ ﻋﻨﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ )ﺻﺤﻴﺢ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﻣ‪‬ﺎ ِﻣ ْﻦ ﹶﺃﻳ‪‬ﺎ ٍﻡ‬ ‫ﳉﻬ‪‬ﺎ ‪‬ﺩ ﰲ ‪‬ﺳﺒِﻴ ِﻞ‬ ‫ﺸ ِﺮ( ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ ﹶﻻ ﺍ ِ‬ ‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﻫﺬﻩ ﺍﻷﻳ‪‬ﺎ ِﻡ ﺍﻟ ‪‬ﻌ ْ‬ ‫ﺍﻟ ‪‬ﻌ ‪‬ﻤﻞﹸ ﺍﻟﺼ‪‬ﺎﱀ ﻓِﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺴ ِﻪ ﻭﻣ‪‬ﺎِﻟﻪِ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﻟ ْﻢ ‪‬ﻳﺮْﺟ ْﻊ ِﻣ ْﻦ‬ ‫ﺝ ِﺑ‪‬ﻨ ﹾﻔ ِ‬ ‫ﳉﻬ‪‬ﺎ ‪‬ﺩ ﰲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ‪ِ ،‬ﺇﻻﱠ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ ) :‬ﻭ ﹶﻻ ﺍ ِ‬ ‫ﺠ ِﺮ * ‪‬ﻭﻟﹶﻴﺎ ٍﻝ‬ ‫ﻚ ِﺑﺸ‪‬ﻲ ٍﺀ()‪ (٣٠‬ﻭﻫﻲ ﺍﻷﻳﺎ ‪‬ﻡ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﺃﻗﺴﻢ ﺍﻟﻠﹼﻪ ‪‬ﺎ ﰲ ﻛﺘﺎﺑﻪ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﺍﹾﻟ ﹶﻔ ْ‬ ‫ﹶﺫِﻟ ‪‬‬ ‫)‪ (٢٧‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٣٤٨‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ (٢٥٠/٥‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻣﺎ ﺫﻛﺮ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٣٠١٤‬ﰲ ﺍﳌﻨﺎﺳﻚ‪ :‬ﺑﺎﺏ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻳﻮﻡ ﻋﺮﻓﺔ‪.‬‬ ‫)‪ (٢٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٤٠/٨‬ﰲ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻓﺴﻴﺤﻮﺍ ﰲ ﺍﻷﺭﺽ ﺃﺭﺑﻌﺔ‬ ‫ﺃﺷﻬﺮ﴾‪ ،‬ﻭﻣﺴﻠﻢ )‪ (١٣٤٧‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻻ ﳛﺞ ﺍﻟﺒﻴﺖ ﻣﺸﺮﻙ‪.‬‬ ‫)‪ (٢٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١٩٤٥‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻳﻮﻡ ﺍﳊﺞ ﺍﻷﻛﱪ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٣٠٥٨‬ﰲ ﺍﳌﻨﺎﺳﻚ‪:‬‬ ‫ﺑﺎﺏ ﺍﳋﻄﺒﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﻋﻠﻘﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٤٦١/٣‬‬ ‫)‪ (٣٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٣٨٣ ،٣٨٢/٢‬ﰲ ﺍﻟﻌﻴﺪﻳﻦ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻌﻤﻞ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﺍﻟﻠﻔﻆ‬ ‫ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٤٣٨‬ﰲ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﰲ ﺻﻮﻡ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫)‪ (٧٥٧‬ﰲ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻌﻤﻞ ﰲ ﺃﻳﺎﻡ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (١٧٢٧‬ﰲ ﺍﻟﺼﻴﺎﻡ‪:‬‬

‫=‬


‫‪١٩‬‬ ‫ﺸ ٍﺮ﴾ ]ﺍﻟﻔﺠﺮ‪ [٢-١ :‬ﻭﳍﺪﺍ ﻳ‪‬ﺴﺘﺤﺐ ﻓﻴﻬﺎ ﺍﻹِﻛﺜﺎ ‪‬ﺭ ﻣﻦ ﺍﻟﺘ ﹾﻜﺒِﲑ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺤﻤﻴﺪِ‪،‬ﻛﻤﺎ‬ ‫‪‬ﻋ ْ‬ ‫ﺤﻤِﻴ ِﺪ()‪ ،(٣١‬ﻭﻧﺴﺒ‪‬ﺘﻬ‪‬ﺎ ﺇﱃ ﺍﻷﻳﺎﻡ‬ ‫ﻗﺎﻝ ﺍﻟﻨﱯ ج‪) :‬ﻓﹶﺄﻛﹾﺜﺮ‪‬ﻭﺍ ﻓِﻴ ِﻬ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟﺘ ﹾﻜِﺒ ِﲑ ﻭ‪‬ﺍﻟ‪‬ﺘ ْﻬﻠِﻴﻞ ﻭ‪‬ﺍﻟ‪‬ﺘ ْ‬ ‫ﻛﻨﺴﺒﺔ ﻣﻮﺍﺿﻊ ﺍﳌﻨﺎﺳﻚ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻘﺎﻉ‪.‬‬ ‫‪‬ﻭ ِﻣ ْﻦ ﺫﹶﻟﻚ ﺗﻔﻀﻴ ﹸﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺸﻬﻮﺭ‪ ،‬ﻭﺗﻔﻀﻴ ﹸﻞ ﻋﺸ ِﺮ ِﻩ ﺍﻷﺧﲑ ﻋﻠﻰ‬ ‫ﺳﺎﺋﺮ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﺗﻔﻀﻴ ﹸﻞ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻋﻠﻰ ﺃﻟﻒ ﺷﻬﺮ‪.‬‬ ‫ﳊﺠ‪‬ﺔ‪ ،‬ﺃﻭ ﺍﻟﻌﺸ ‪‬ﺮ ﺍﻷﺧﲑ ﻣﻦ ﺭﻣﻀﺎﻥ؟‬ ‫ﻱ ﺍﻟﻌ‪‬ﺸﺮﻳﻦ ﺃﻓﻀﻞﹸ؟ ﻋ‪‬ﺸ ‪‬ﺮ ﺫﻱ ﺍ ِ‬ ‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﺃ ‪‬‬ ‫ﻱ ﺍﻟﻠﻴﻠﺘﲔ ﺃﻓﻀﻞﹸ؟ ﻟﻴﻠ ﹸﺔ ﺍﻟﻘﺪﺭِ‪ ،‬ﺃﻭ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ؟‬ ‫ﻭﺃ ‪‬‬ ‫ﺏ ﻓﻴﻪ ﺃﻥ ﻳﻘﺎ ﹸﻝ‪ :‬ﻟﻴﺎﱄ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ ﻣﻦ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻗﻠﺖ‪ :‬ﺃﻣ‪‬ﺎ ﺍﻟﺴﺆﺍ ﹸﻝ ﺍﻷﻭﻝ‪ ،‬ﻓﺎﻟﺼﻮﺍ ‪‬‬ ‫ﳊﺠ‪‬ﺔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺃﻳﺎﻡ ﻋﺸﺮ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻟﻴﺎﱄ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﺃﻳ‪‬ﺎﻡ ﻋﺸﺮ ﺫﻱ ﺍ ِ‬ ‫ﺖ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﻀﹶﻠ ْ‬ ‫ﱄ ﺍﻟﻌﺸﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﺇﳕﺎ ﹸﻓ ‪‬‬ ‫ﻭ‪‬ﺬﺍ ﺍﻟﺘﻔﺼﻴ ِﻞ ﻳﺰﻭ ﹸﻝ ﺍﻻﺷﺘﺒﺎﻩ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻥ ﻟﻴﺎ ﹶ‬ ‫ﻱﺍِ‬ ‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻋﺸ ‪‬ﺮ ﺫ ‪‬‬ ‫ﻀ ﹶﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻳﺎﻣﻪ‪ ،‬ﺇﺫ ﻓﻴﻪ ﻳﻮ ‪‬ﻡ‬ ‫ﳊﺠ‪‬ﺔ ﺇﳕﺎ ﻓﹸ ‪‬‬ ‫ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﻘﺪ ﺳ‪ِ‬ﺌ ﹶﻞ ﺷﻴ ‪‬ﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻋﻦ ﺭﺟﻞ ﻗﺎﻝ‪:‬‬ ‫ﻟﻴﻠ ﹸﺔ ﺍﻹِﺳﺮﺍﺀ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪ :‬ﺑﻞ ﻟﻴﻠ ﹸﺔ ﺍﻟﻘﺪﺭ ﺃﻓﻀﻞﹸ‪ ،‬ﹶﻓﹶﺄ‪‬ﻳﻬ‪‬ﻤﺎ ﺍﳌﺼﻴﺐ‪‬؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺍﳊﻤ ‪‬ﺪ ﻟﱠﻠﻪِ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺎﺋ ﹸﻞ ﺑﺄﻥ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻪ‬ ‫ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻠﻴﻠ ﹸﺔ ﺍﻟﱵ ﺃﺳﺮﻱ ﻓﻴﻬﺎ ﺑﺎﻟﻨﱯ ج ﻭﻧﻈﺎِﺋﺮ‪‬ﻫﺎ ﻣِﻦ ﻛﻞ ﻋﺎﻡ ﺃﻓﻀ ﹶﻞ ﻷﻣ‪‬ﺔ ﳏﻤﺪ ج‬ ‫ﻣِﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﲝﻴﺚ ﻳﻜﻮ ﹸﻥ ﻗﻴﺎﻣ‪‬ﻬﺎ ﻭﺍﻟﺪﻋﺎ ُﺀ ﻓﻴﻬﺎ ﺃﻓﻀ ﹶﻞ ﻣﻨﻪ ﰲ ﻟﻴﻠ ِﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﻬﺬﺍ ﺑﺎﻃﻞ‪ ،‬ﱂ‬ ‫ﻳﻘﻠﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ﻣﻌﻠﻮ ‪‬ﻡ ﺍﻟﻔﺴﺎﺩ ﺑﺎﻻﻃﱢﺮﺍﺩ ﻣﻦ ﺩﻳﻦ ﺍﻹِﺳﻼﻡ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻟﻴﻠ ﹸﺔ ﺍﻹِﺳﺮﺍﺀ ﺗ‪‬ﻌﺮﻑ ﻋﻴﻨ‪‬ﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﻭﱂ ﻳﻘ ْﻢ ﺩﻟﻴ ﹲﻞ ﻣﻌﻠﻮﻡ ﻻ ﻋﻠﻰ ﺷﻬﺮﻫﺎ‪ ،‬ﻭﻻ ﻋﻠﻰ‬ ‫ﻋﺸﺮﻫﺎ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻋﻴﻨِﻬﺎ‪ ،‬ﺑﻞ ﺍﻟﻨﻘﻮ ﹸﻝ ﰲ ﺫﻟﻚ ﻣﻨﻘﻄﻌ ﹲﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳ‪‬ﻘﻄﻊ ﺑﻪ‪ ،‬ﻭﻻ‬ ‫ﺺ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﻳ‪‬ﻈﻦ ﺃ‪‬ﺎ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ﺑﻘﻴﺎﻡ ﻭﻻ ﻏﲑﻩ‪ ،‬ﲞﻼﻑ ﻟﻴﻠﺔ‬ ‫ﻉ ﻟﻠﻤﺴﻠﻤﲔ ﲣﺼﻴ ‪‬‬ ‫ﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﺤ ‪‬ﺮﻭْﺍ ﹶﻟْﻴﹶﻠ ﹶﺔ ﺍﻟ ﹶﻘ ْﺪ ِﺭ ﰲ‬ ‫ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺗ ‪‬‬ ‫=‬

‫ﺑﺎﺏ ﺻﻴﺎﻡ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٣١‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ )‪ (١/١١٠/٣‬ﺟﻮﺩ ﺇﺳﻨﺎﺩﻩ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‬ ‫)‪ ،(٢٤/٢‬ﻭﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪ :(١٧/٤‬ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪.‬‬


‫‪٢٠‬‬ ‫ﺸ ِﺮ ﺍ َﻷﻭ‪‬ﺍ ِﺧ ِﺮ ِﻣ ْﻦ ‪‬ﺭﻣ‪‬ﻀﺎ ﹶﻥ()‪ (٣٢‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﻣ ْﻦ ﻗﹶﺎ ‪‬ﻡ ﹶﻟْﻴﹶﻠ ﹶﺔ‬ ‫ﺍﻟ ‪‬ﻌ ْ‬ ‫ﺍﻟ ﹶﻘ ْﺪ ِﺭ ِﺇﳝ‪‬ﺎﻧﹰﺎ ﻭﺍ ْﺣِﺘﺴ‪‬ﺎﺑﺎﹰ‪ ،‬ﻏﹸ ِﻔ ‪‬ﺮ ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ِﻣ ْﻦ ﹶﺫْﻧِﺒ ِﻪ()‪ ،(٣٣‬ﻭﻗﺪ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃ‪‬ﺎ ﺧ ‪‬ﲑ ﻣِﻦ‬ ‫ﺃﻟﻒ ﺷﻬﺮ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﺃﻧﺰﻝ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻠﻴﻠﺔ ﺍﳌﻌﻴﻨﺔ ﺍﻟﱵ ﺃﺳﺮﻱ ﻓﻴﻬﺎ ﺑﺎﻟﻨﱯ ج‪ ،‬ﻭﺣﺼﻞ ﻟﻪ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﳛﺼ ﹾﻞ ﻟﻪ‬ ‫ﰲ ﻏﲑﻫﺎ ﻣِﻦ ﻏﲑ ﺃﻥ ﻳ‪‬ﺸﺮﻉ ﲣﺼﻴﺼﻬﺎ ﺑﻘﻴﺎﻡ ﻭﻻ ﻋﺒﺎﺩﺓ‪ ،‬ﻓﻬﺬﺍ ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻴﺲ ﺇﺫﺍ ﺃﻋﻄﻰ‬ ‫ﺍﻟﹶﻠﻪ‪ ‬ﻧﺒﻴﻪ ج ﻓﻀﻴﻠﺔ ﰲ ﻣﻜﺎﻥ ﺃﻭ ﺯﻣﺎﻥ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎ ﹸﻥ ﺃﻓﻀ ﹶﻞ ﻣِﻦ‬ ‫ﲨﻴﻊ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻗﺪﺭ ﺃﻧﻪ ﻗﺎﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺇﻧﻌﺎ ‪‬ﻡ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﺒﻴﻪ ﻟﻴﻠﹶﺔ‬ ‫ﺍ ِﻹﺳﺮﺍ ِﺀ ﻛﺎﻥ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﺇﻧﻌﺎﻣﻪ ﻋﻠﻴﻪ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻘﺮﺁ ِﻥ ﻟﻴﻠ ﹶﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻏ ِﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﱵ‬ ‫ﺃﻧﻌﻢ ﻋﻠﻴﻪ ‪‬ﺎ‪.‬‬ ‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﻋﻠﻢ ﲝﻘﺎﺋﻖ ﺍﻷُﻣﻮﺭ‪ ،‬ﻭﻣﻘﺎﺩﻳﺮ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﻻ ﺗ‪‬ﻌﺮﻑ‬ ‫ﺇﻻ ﺑﻮﺣﻲ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺑﻼ ﻋﻠﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬ ‫ﺃﻧﻪ ﺟﻌﻞ ﻟﻠﻴﻠﺔ ﺍﻹِﺳﺮﺍ ِﺀ ﻓﻀﻴﻠ ﹶﺔ ﻋﻠﻰ ﻏﲑﻫﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻋﻠﻰ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ‬ ‫ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻳﻘﺼﺪ‪‬ﻭﻥ ﲣﺼﻴﺺ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ﺑﺄﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭِ‪ ،‬ﻭﻻ ﻳﺬﻛﺮﻭ‪‬ﺎ‪،‬‬ ‫ﻭﳍﺬﺍ ﻻ ﻳ‪‬ﻌﺮﻑ ﺃﻱ ﻟﻴﻠﺔ ﻛﺎﻧﺖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹِﺳﺮﺍ ُﺀ ﻣِﻦ ﺃﻋﻈﻢ ﻓﻀﺎﺋﻠﻪ ج‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻠﻢ‬ ‫ﺺ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥِ‪ ،‬ﻭﻻ ﺫﻟﻚ ﺍﳌﻜﺎ ِﻥ ﺑﻌﺒﺎﺩﺓ ﺷﺮﻋﻴﺔ‪ ،‬ﺑﻞ ﻏﺎ ‪‬ﺭ ﺣﺮﺍﺀ ﺍﻟﺬﻱ ﺍﺑﺘﺪﺉ‬ ‫ﻳ‪‬ﺸﺮﻉ ﲣﺼﻴ ‪‬‬ ‫ﺼ ْﺪﻩ‪ ‬ﻫﻮ ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ ﺑﻌﺪ‬ ‫ﻓﻴﻪ ﺑﱰﻭﻝ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﺤﺮﺍﻩ ﻗﺒ ﹶﻞ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﱂ ﻳﻘ ِ‬ ‫ﺍﻟﻨﺒﻮﺓ ﻣﺪ ﹶﺓ ﻣ‪‬ﻘﺎﻣﻪ ﲟﻜﺔ‪ ،‬ﻭﻻ ﺧ ‪‬‬ ‫ﺺ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻮﺣﻲ ﺑﻌﺒﺎﺩﺓ ﻭﻻ ﻏﲑِﻫﺎ‪ ،‬ﻭﻻ‬ ‫ﺺ ﺍﳌﻜﺎ ﹶﻥ ﺍﻟﺬﻱ ﺍﺑﺘﺪﺉ ﻓﻴﻪ ﺑﺎﻟﻮﺣﻲ ﻭﻻ ﺍﻟﺰﻣﺎ ﹶﻥ ﺑﺸﻲﺀ‪ ،‬ﻭﻣﻦ ﺧﺺ ﺍﻷﻣﻜﻨ‪‬ﺔ ﻭﺍﻷﺯﻣﻨ‪‬ﺔ‬ ‫ﺧ ‪‬‬ ‫ﻣﻦ ﻋﻨﺪﻩ ﺑﻌﺒﺎﺩﺍﺕ ﻷﺟﻞ ﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﻛﺎﻥ ﻣِﻦ ﺟﻨﺲ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺯﻣﺎ ﹶﻥ‬ ‫ﺃﺣﻮﺍﻝ ﺍﳌﺴﻴﺢ ﻣﻮﺍﺳ ‪‬ﻢ ﻭﻋﺒﺎﺩﺍﺕ‪ ،‬ﻛﻴﻮﻡ ﺍﳌﻴﻼﺩ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺘﻌﻤﻴﺪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪.‬‬ ‫ﻭﻗﺪ ﺭﺃﻯ ﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﲨﺎﻋﺔ ﻳﺘﺒﺎﺩﺭﻭﻥ ﻣﻜﺎﻧﹰﺎ ﻳ‪‬ﺼﻠﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬ ‫ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻣﻜﺎ ﹲﻥ ﺻﻠﻰ ﻓﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺗ‪‬ﺮﻳﺪﻭﻥ ﺃﻥ ﺗﺘﺨﺬﻭﺍ ﺁﺛﺎﺭ ﺃﻧﺒﻴﺎﺋﻜﻢ‬ ‫)‪ (٣٢‬ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (٢٢٥/٤‬ﰲ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﲢﺮﻱ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻮﺗﺮ ﻣﻦ ﺍﻟﻌﺸﺮ‬ ‫ﺍﻷﻭﺍﺧﺮ‪ ،‬ﻭﻣﺴﻠﻢ )‪ (١١٦٩‬ﰲ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪.‬‬ ‫)‪ (٣٣‬ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (٢٢١ ،٩٨/٤‬ﰲ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎﻥ ﺇﳝﺎﻧ‪‬ﺎ ﻭﺍﺣﺘﺴﺎﺑ‪‬ﺎ‪،‬‬ ‫ﻭﻣﺴﻠﻢ )‪ (٧٥٩‬ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪.‬‬


‫‪٢١‬‬ ‫ﻚ ‪‬ﻣ ْﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪‬ﺬﺍ‪ ،‬ﻓﻤﻦ ﺃﺩﺭﻛﺘﻪ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻓﻠﻴﺼﻞ‪ ،‬ﻭﺇﻻ‬ ‫ﻣﺴﺎﺟﺪ؟! ﺇﳕﺎ ﻫﻠ ‪‬‬ ‫ﺾ)‪.(٣٤‬‬ ‫ﻓﻠﻴﻤ ِ‬ ‫ﺾ ﺍﻟﻨﺎﺱ‪ :‬ﺇﻥ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ﰲ ﺣﻖ ﺍﻟﻨﱯ ج ﺃﻓﻀﻞ ﻣِﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻟﻴﻠﺔ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌ ‪‬‬ ‫ﺍﻟﻘﺪﺭ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻣ‪‬ﺔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻠﻴﻠﺔ ﰲ ﺣﻖ ﺍﻷﻣ‪‬ﺔ ﺃﻓﻀ ﹸﻞ ﳍﻢ‪،‬‬ ‫ﻭﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ﰲ ﺣﻖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪،‬ﺃﻓﻀ ﹸﻞ ﻟﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺄﻳﻬﻤﺎ ﺃﻓﻀ ﹸﻞ‪ :‬ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺃﻭ ﻳﻮﻡ ﻋﺮﻓﺔ؟ ﻓﻘﺪ ﺭﻭﻯ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ‬ ‫ﺲ ‪‬ﻭ ﹶﻻ‬ ‫)ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ).‬ﹶﻻ ‪‬ﺗ ﹾﻄﻠﹸﻊ‪ ‬ﺍﻟﺸ‪ْ ‬ﻤ ‪‬‬ ‫ﻀ ﹶﻞ ﻣِﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ()‪ (٣٥‬ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﺣﺪﻳﺚ ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ ) ‪‬ﺧْﻴﺮ‪ ‬ﻳ ْﻮ ٍﻡ‬ ‫‪‬ﺗ ْﻐﺮ‪‬ﺏ‪ ‬ﻋﻠﹶﻰ ‪‬ﻳ ْﻮ ٍﻡ ﹶﺃ ﹾﻓ ‪‬‬ ‫)‪(٣٦‬‬ ‫ﺸﻤْﺲ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳉﹸ ْﻤ ‪‬ﻌ ِﺔ( ‪.‬‬ ‫ﺖ ‪‬ﻋﹶﻠْﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﹶﻃﹶﻠ ‪‬ﻌ ْ‬ ‫ﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺗﻔﻀﻴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﳏﺘﺠﹰﺎ ‪‬ﺬﺍ‬ ‫ﻗﻴﻞ‪ :‬ﻗﺪ ﺫﻫﺐ ﺑﻌ ‪‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺣﻜﻰ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺃﻥ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪،‬‬ ‫ﺏ ﺃﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺃﻓﻀ ﹸﻞ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﻭﻳﻮﻡ ﺍﻟﻨ‪‬ﺤﺮ ﺃﻓﻀ ﹸﻞ ﺃﻳﺎﻡ ﺍﻟﻌﺎﻡ‪،‬‬ ‫ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻴﻠ ﹸﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻟﻮﻗﻔﺔ ﺍﳉﻤﻌﺔ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﻣﺰﻳﺔ ﻋﻠﻰ ﺳﺎﺋﺮ‬ ‫ﺍﻷﻳﺎﻡ ﻣﻦ ﻭﺟﻮﻩ ﻣﺘﻌﺪ‪‬ﺩﺓ‪.‬‬ ‫ﻉ ﺍﻟﻴﻮﻣﲔ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﺃﻓﻀ ﹸﻞ ﺍﻷﻳﺎﻡ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﺟﺘﻤﺎ ‪‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻱ ﻓﻴﻪ ﺳﺎﻋﺔ ﳏﻘﻘﺔ ﺍﻹِﺟﺎﺑﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻷﻗﻮﺍﻝ ﺃ‪‬ﺎ ﺁﺧﺮ ﺳﺎﻋﺔ ﺑﻌﺪ‬ ‫ﺍﻟﻌﺼﺮ)‪ (٣٧‬ﻭﺃﻫﻞ ﺍﳌﻮﻗﻒ ﻛﻠﱡﻬﻢ ﺇﺫ ﺫﺍﻙ ﻭﺍﻗﻔﻮﻥ ﻟﻠﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻮﺍﻓﻘﺘ‪‬ﻪ ﻟﻴﻮﻡ ﻭﻗﻔﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪.‬‬ ‫ﻉ ﺍﳋﻼﺋﻖ ﻣِﻦ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻟﻠﺨﻄﺒﺔ ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻳ‪‬ﻮﺍﻓﻖ‬ ‫ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﺃﻥ ﻓﻴﻪ ﺍﺟﺘﻤﺎ ‪‬‬ ‫ﻉ ﺃﻫﻞ ﻋﺮﻓﺔ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﺑﻌﺮﻓﺔ‪ ،‬ﻓﻴﺤﺼ‪‬ﻞ ﻣِﻦ ﺍﺟﺘﻤﺎﻉ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺴﺎﺟﺪﻫﻢ‬ ‫ﺫﻟﻚ ﺍﺟﺘﻤﺎ ‪‬‬ ‫)‪ (٣٤‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ )‪ (١/٨٤/٢‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٣٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﺭﻗﻢ )‪ (٥٥١‬ﻭﺳﻨﺪﻩ ﺣﺴﻦ‪.‬‬ ‫)‪ (٣٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٨٥٤‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٨٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،٨٩/٣‬‬ ‫‪.(٩٠‬‬ ‫)‪ (٣٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١٠٤٨‬ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺑﺎﺏ ﺍﻹﺟﺎﺑﺔ ﺃﻳﺔ ﺳﺎﻋﺔ ﻫﻲ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ (١٠٠ ،٩٩/٣‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻭﻗﺖ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺳﻨﺪﻩ ﺟﻴﺪ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪،(٢٧٩/١‬‬ ‫ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪.‬‬


‫‪٢٢‬‬ ‫ﻭﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﻣﺎ ﻻ ﳛﺼ‪‬ﻞ ﰲ ﻳﻮﻡ ﺳﻮﺍﻩ‪.‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻳﻮ ‪‬ﻡ ﻋﻴﺪ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﻳﻮ ‪‬ﻡ ﻋﻴﺪ ﻷﻫﻞ ﻋﺮﻓﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺮﻩ‬ ‫ﺻ ْﻮ ِﻡ ‪‬ﻳ ْﻮ ِﻡ‬ ‫ﳌﻦ ﺑﻌﺮﻓﺔ ﺻﻮﻣﻪ‪ ،‬ﻭﰲ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪) :‬ﻧﻬ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﻋ ْﻦ ‪‬‬ ‫‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ ِﺑ ‪‬ﻌ ‪‬ﺮﹶﻓ ﹶﺔ()‪ ،(٣٨‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻧﻈﺮ‪ ،‬ﻓﺈﻥ ﻣﻬﺪﻱ ﺑﻦ ﺣﺮﺏ ﺍﻟﻌﺒﺪﻱ ﻟﻴﺲ ﲟﻌﺮﻭﻑ‪،‬‬ ‫ﻭﻣﺪﺍﺭﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺍﻟﻔﻀﻞ )ﺃﻥ ﻧﺎﺳﹰﺎ ﲤﺎ ‪‬ﺭﻭْﺍ ِﻋْﻨ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﻳ ْﻮ ‪‬ﻡ‬ ‫ﺲ ِﺑﺼ‪‬ﺎِﺋ ٍﻢ‬ ‫ﻀ ‪‬ﻬ ْﻢ‪ :‬ﹶﻟْﻴ ‪‬‬ ‫ﺻﻴ‪‬ﺎﻡ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﻫ‪ ‬ﻮ ﺻ‪‬ﺎِﺋﻢ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺑ ْﻌ ‪‬‬ ‫ﻋ‪‬ﺮﹶﻓ ﹶﺔ ﰲ ِ‬ ‫ﻒ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِﻌ ِﲑ ِﻩ ِﺑ ‪‬ﻌ ‪‬ﺮﹶﻓﺔﹶ‪ ،‬ﹶﻓﺸ‪‬ﺮ‪‬ﺑﻪ‪.(٣٩)(‬‬ ‫ﹶﻓﹶﺄ ْﺭ ‪‬ﺳﹶﻠ ْ‬ ‫ﺡ ﹶﻟﱭٍ‪ ،‬ﻭﻫ‪ ‬ﻮ ﻭ‪‬ﺍِﻗ ‪‬‬ ‫ﺖ ﺇﹶﻟْﻴ ِﻪ ﺑ ﹶﻘ ‪‬ﺪ ِ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺣﻜﻤﺔ ﺍﺳﺘﺤﺒﺎﺏ ﻓﻄﺮ ﻳﻮﻡ ﻋﺮﻓﺔ ﺑﻌﺮﻓﺔ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻟِﻴﺘﻘﻮﻯ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻗﻮ ﹸﻝ ﺍﳋِﺮﻗﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻫﻢ ‪ -‬ﻣﻨﻬﻢ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ‬ ‫ﺗﻴﻤﻴﺔ ‪ :-‬ﺍﳊِﻜﻤﺔ ﻓﻴﻪ ﺃﻧﻪ ﻋﻴﺪ ﻷﻫﻞ ﻋﺮﻓﺔ‪ ،‬ﻓﻼ ﻳ‪‬ﺴﺘﺤﺐ ﺻﻮﻣ‪‬ﻪ ﳍﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻴﻪ‬ ‫ﺤﺮِ‪ ،‬ﻭ‪‬ﺃﻳ‪‬ﺎﻡ‪ِ ‬ﻣﻨ‪‬ﻰ ﻋِﻴﺪ‪‬ﻧﺎ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﰲ )ﺍﻟﺴﻨﻦ( ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻳ ْﻮﻡ‪ ‬ﻋ ‪‬ﺮﹶﻓﺔﹶ‪ ،‬ﻭ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﻟ‪‬ﻨ ْ‬ ‫ﺃﻫ ﹶﻞ ﺍﻹِﺳﻼ ِﻡ()‪.(٤٠‬‬ ‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﻋﻴﺪﹰﺍ ﰲ ﺣﻖ ﺃﻫ ِﻞ ﻋﺮﻓﺔ‪ ،‬ﻻﺟﺘﻤﺎﻋﻬﻢ ﻓﻴﻪ‪،‬‬ ‫ﲞﻼﻑ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﳕﺎ ﳚﻤﻌﻮﻥ ﻳﻮﻡ ﺍﻟﻨ‪‬ﺤﺮ‪ ،‬ﻓﻜﺎﻥ ﻫﻮ ﺍﻟﻌﻴ ‪‬ﺪ ﰲ ﺣﻘﻬﻢ‪،‬‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﺇﺫﺍ ﺍﺗﻔﻖ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﲨﻌﺔ‪ ،‬ﻓﻘﺪ ﺍﺗﻔﻖ ﻋﻴﺪﺍ ِﻥ ﻣﻌﹰﺎ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻧﻪ ﻣﻮﺍﻓﻖ ﻟﻴﻮﻡ ﺇﻛﻤﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺩﻳﻨ‪‬ﻪ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺇﲤﺎ ِﻡ ﻧﻌﻤﺘﻪ‬ ‫ﻱ ﺇﱃ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﻳﻬﻮﺩ ‪‬‬ ‫ﺸ ‪‬ﺮ ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ‬ ‫ﻋﻤ ‪‬ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﻓﻘﺎﻝ‪ :‬ﻳ‪‬ﺎ ﹶﺃ ِﻣ ‪‬ﲑ ﺍﳌﹸﺆ ِﻣﻨِﲔ ﺁ‪‬ﻳ ﹲﺔ ‪‬ﺗ ﹾﻘﺮ‪‬ﺅﻭ‪‬ﻧﻬ‪‬ﺎ ﰲ ِﻛﺘ‪‬ﺎِﺑ ﹸﻜ ْﻢ ﹶﻟ ْﻮ ‪‬ﻋﹶﻠْﻴﻨ‪‬ﺎ ‪‬ﻣ ْﻌ ‪‬‬ ‫ﻱ َﺁ‪‬ﻳﺔٍ؟ ﻗﹶﺎ ﹶﻝ‪﴿ :‬ﺍﹾﻟ‪‬ﻴ ْﻮ ‪‬ﻡ‬ ‫ﺨ ﹾﺬﻧ‪‬ﺎ ‪‬ﻩ ﻋِﻴﺪﺍﹰ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺃ ‪‬‬ ‫ﺖ ﻓِﻴﻪِ‪ ،‬ﻻ‪‬ﺗ ‪‬‬ ‫ﻚ ﺍﻟ‪‬ﻴ ْﻮ ‪‬ﻡ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰﹶﻟ ْ‬ ‫ﺖ ‪‬ﻭ‪‬ﻧ ْﻌﹶﻠﻢ‪ ‬ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻧ ‪‬ﺰﹶﻟ ْ‬ ‫ﻼ ‪‬ﻡ ﺩِﻳﻨﹰﺎ﴾ ]ﺍﳌﺎﺋﺪﺓ‪[٣:‬‬ ‫ﺖ ﹶﻟﻜﹸﻢ‪ ‬ﺍ ِﻷ ْﺳ ﹶ‬ ‫ﺖ ﹶﻟ ﹸﻜ ْﻢ ﺩِﻳ‪‬ﻨ ﹸﻜ ْﻢ ‪‬ﻭﹶﺃْﺗ ‪‬ﻤ ْﻤﺖ‪ ‬ﻋﹶﻠْﻴ ﹸﻜ ْﻢ ِﻧ ْﻌ ‪‬ﻤﺘِﻲ ‪‬ﻭ ‪‬ﺭﺿِﻴ ‪‬‬ ‫ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬ ‫ﺖ ﻓِﻴﻪِ‪،‬‬ ‫ﺖ ﻓِﻴﻪِ‪ ،‬ﻭ‪‬ﺍ ﹶﳌﻜﹶﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰﹶﻟ ْ‬ ‫ﺏ‪ِ :‬ﺇﻧ‪‬ﻲ َﻷ ْﻋﹶﻠﻢ‪ ‬ﺍﹾﻟ‪‬ﻴ ْﻮ ‪‬ﻡ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰﹶﻟ ْ‬ ‫ﳋﻄﱠﺎ ِ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ‪ ‬ﻤﺮ‪ ‬ﺑ ‪‬ﻦ ﺍ ﹶ‬ ‫)‪ (٣٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٤٤٠‬ﰲ ﺍﻟﺼﻴﺎﻡ‪ :‬ﺑﺎﺏ ﰲ ﺻﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (١٧٣٢‬ﰲ ﺍﻟﺼﻴﺎﻡ‪:‬‬ ‫ﺑﺎﺏ ﺍﻟﺼﻴﺎﻡ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺃﲪﺪ )‪ ،(٤٤٦ ،٣٠٤/٢‬ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ‪.‬‬ ‫)‪ (٣٩‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ (٣٧٥/١‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٠٦/٤‬ﰲ‬ ‫ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻣﺴﻠﻢ )‪ (١١٢٣‬ﰲ ﺍﻟﺼﻴﺎﻡ‪ :‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻔﻄﺮ ﻟﻠﺤﺎﺝ ﻳﻮﻡ‬ ‫ﻋﺮﻓﺔ‪.‬‬ ‫)‪ (٤٠‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(١٥٢/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٤١٩‬ﰲ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺎﺏ ﺻﻴﺎﻡ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪.‬‬


‫‪٢٣‬‬ ‫ﺤﻦ‪ ‬ﻭ‪‬ﺍِﻗﻔﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ِ ‬ﺑ ‪‬ﻌ ‪‬ﺮﹶﻓ ﹶﺔ)‪.(٤١‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ِ .‬ﺑ ‪‬ﻌ ‪‬ﺮﹶﻓ ﹶﺔ ‪‬ﻳ ْﻮ ‪‬ﻡ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌﺔٍ‪ ،‬ﻭ‪‬ﻧ ْ‬ ‫‪‬ﻧ ‪‬ﺰﹶﻟ ْ‬ ‫ﻒ ﺍﻷﻋﻈﻢ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻧﻪ ﻣﻮﺍﻓﻖ ﻟﻴﻮﻡ ﺍﳉﻤﻊ ﺍﻷﻛﱪ‪ ،‬ﻭﺍﳌﻮﻗ ِ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻓِﻴ ِﻪ‬ ‫ﺲ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﺖ ‪‬ﻋﹶﻠْﻴ ِﻪ ﺍﻟﺸ‪ْ ‬ﻤ ‪‬‬ ‫ﺗﻘﻮ ‪‬ﻡ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ج‪ ) :‬ﺧْﻴﺮ‪ ‬ﻳ ْﻮ ٍﻡ ﹶﻃﹶﻠ ‪‬ﻌ ْ‬ ‫ﺝ ِﻣْﻨﻬ‪‬ﺎ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ‪ ،‬ﻭﻓِﻴ ِﻪ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﹶﻻ ‪‬ﻳﻮ‪‬ﺍِﻓ ﹸﻘﻬ‪‬ﺎ‬ ‫ﳉ‪‬ﻨﺔﹶ‪ ،‬ﻭﻓِﻴ ِﻪ ﺃﹸ ْﺧ ِﺮ ‪‬‬ ‫ﺧ‪ِ‬ﻠ ‪‬ﻖ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓِﻴ ِﻪ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ﺍ ﹶ‬ ‫)‪(٤٢‬‬ ‫ﺴﹶﺄ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺧْﻴ ‪‬ﺮﹰﺍ ِﺇﻻﱠ ﹶﺃ ْﻋﻄﹶﺎ ‪‬ﻩ ِﺇﻳ‪‬ﺎ ‪‬ﻩ( ﻭﳍﺬﺍ ﺷﺮﻉ ﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟِﻌﺒﺎﺩﻩ‬ ‫ﺴِﻠ ‪‬ﻢ ‪‬ﻳ ْ‬ ‫‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻣ ْ‬ ‫ﻳﻮﻣﹰﺎ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﻴﺬﻛﺮﻭﻥ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺍﺩ‪‬ﺧﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﳍﺬﻩ ﺍ ُﻷﻣ‪‬ﺔ‬ ‫ﱯ ج ﻳﻘﺮﺃ ﰲ ﻓﺠﺮﻩ ﺳﻮﺭﰐ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺇﺫ ﻓﻴﻪ ﻛﺎﻥ ﺍﳌﺒﺪﺃﹸ‪ ،‬ﻭﻓﻴﻪ ﺍﳌﻌﺎﺩ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫)ﺍﻟﺴﺠﺪﺓ( ﻭ )ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹِﻧﺴﺎﻥ()‪ (٤٣‬ﻻﺷﺘﻤﺎﳍﻤﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮ ﹸﻥ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﻴﻮﻡ‪ ،‬ﻣِﻦ ﺧﻠﻖ ﺁﺩﻡ‪ ،‬ﻭﺫﻛﺮ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺩﺧﻮ ِﻝ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻓﻜﺎﻥ ﺗ ﹶﺬﻛﱢ ‪‬ﺮ ﺍﻷﻣ‪‬ﺔ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﲟﺎ ﻛﺎﻥ ﻓﻴﻪ ﻭﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻓﻬﻜﺬﺍ ﻳﺘﺬﻛﱠﺮ ﺍﻹِﻧﺴﺎ ﹸﻥ ﺑﺄﻋﻈﻢ ﻣﻮﺍﻗﻒ ﺍﻟﺪﻧﻴﺎ ‪ -‬ﻭﻫﻮ‬ ‫ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ‪ -‬ﺍﳌﻮﻗ ‪‬‬ ‫ﻒ ﺍﻷﻋﻈﻢ ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻻ ﻳﺘﻨﺼﻒ‬ ‫ﺣﱴ ﻳﺴﺘﻘ ‪‬ﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﱠﺭ ﰲ ﻣﻨﺎﺯﳍﻢ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻥ ﺍﻟﻄﺎﻋ ﹶﺔ ﺍﻟﻮﺍِﻗﻌ‪‬ﺔ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻮ ‪‬ﻡ ﺍﳉﹸﻤﻌﺔ‪ ،‬ﻭﻟﻴﻠ ﹶﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ‬ ‫ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﺣﱴ ﺇﻥ ﺃﻛﺜ ‪‬ﺮ ﺃﻫﻞ ﺍﻟﻔﺠﻮﺭ ﻳ‪‬ﺤﺘﺮِﻣﻮﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺘﻪ‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ ﻣﻦ‬ ‫‪‬ﺗ ‪‬‬ ‫ﺠﺮ‪‬ﺃ ﻓﻴﻪ ﻋﻠﻰ ﻣﻌﺎﺻﻲ ﺍﻟﻠﱠ ِﻪ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻋﺠ‪‬ﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻘﻮﺑﺘﻪ ﻭﱂ ﻳ‪‬ﻤﻬﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻗﺪ ﺍﺳﺘﻘ ‪‬ﺮ‬ ‫ﻋﻨﺪﻫﻢ ﻭﻋﻠﻤﻮﻩ ﺑﺎﻟﺘﺠﺎﺭِﺏ‪ ،‬ﻭﺫﻟﻚ ﻟِﻌﻈﻢ ﺍﻟﻴﻮ ِﻡ ﻭﺷﺮِﻓ ِﻪ ﻋﻨﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﺧﺘﻴﺎ ِﺭ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻪ‬ ‫ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻟﻠﻮﻗﻔﺔ ﻓﻴﻪ ﻣﺰﻳ ﹰﺔ ﻋﻠﻰ ﻏﲑﻩ‪.‬‬ ‫)‪ (٤١‬ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (٩٧/١‬ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﻧﻘﺼﺎﻧﻪ‪ (٢٠٣/٨) ،‬ﰲ ﺍﻟﺘﻔﺴﲑ‪:‬‬ ‫ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،(٢٠٨/١٣) ،‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (٣٠١٧‬ﰲ ﺍﻟﺘﻔﺴﲑ‪.‬‬ ‫)‪ (٤٢‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ (١٠٨/١‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻭﻣﺴﻠﻢ )‪ (٨٥٢ ،٨٥٢‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺑﺎﺏ ﻓﻀﻞ ﻳﻮﻡ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (١٠٤٦‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫)‪ (٤٨٨‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪.‬‬ ‫)‪ (٤٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٣١٤/٢‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺮﺃ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻣﺴﻠﻢ‬ ‫)‪ (٨٨٠‬ﰲ ﺍﳉﻤﻌﺔ‪ :‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺮﺃ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (١٥٩/٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٨٨٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٢٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(١٥٩/٢‬‬ ‫ﻭﺃﲪﺪ )‪ (٢٣٤/٣‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬


‫‪٢٤‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻧﻪ ﻣﻮﺍﻓﻖ ﻟﻴﻮﻡ ﺍﳌﺰﻳﺪ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻱ ﻳ‪‬ﺠ ‪‬ﻤﻊ‪ ‬ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﳉﻨﺔ ﰲ‬ ‫ﺼﺐ‪ ‬ﳍﻢ ‪‬ﻣﻨ‪‬ﺎِﺑﺮ‪ ‬ﻣِﻦ ﻟﺆﻟﺆ‪ ،‬ﻭﻣﻨﺎِﺑﺮ‪ ‬ﻣﻦ ﺫﻫﺐ‪ ،‬ﻭﻣﻨﺎﺑ ‪‬ﺮ ﻣﻦ ‪‬ﺯ‪‬ﺑ ْﺮ ‪‬ﺟ ٍﺪ ﻭﻳﺎﻗﻮﺕ‬ ‫ﻭﺍ ٍﺩ ﹶﺃﻓﹾﻴﺢ‪ ،‬ﻭﻳ‪ْ‬ﻨ ‪‬‬ ‫)‪(٤٤‬‬ ‫ﻋﻠﻰ ﻛﹸﺜﺒ‪‬ﺎ ِﻥ ﺍﳌِﺴﻚ‪ ،‬ﻓﻴﻨﻈﺮﻭﻥ ﺇﱃ ﺭﺑ‪‬ﻬﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻳﺘﺠﻠﻰ ﳍﻢ‪ ،‬ﻓﲑﻭﻧﻪ ﻋِﻴﺎﻧﹰﺎ‬ ‫ﻭﻳﻜﻮﻥ ﺃﺳﺮﻋ‪‬ﻬﻢ ﻣﻮﺍﻓﺎﺓ ﺃﻋﺠﻠﹶﻬﻢ ﺭﻭﺍﺣﹰﺎ ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻗﺮﺑ‪‬ﻬﻢ ﻣﻨﻪ ﺃﻗﺮﺑ‪‬ﻬﻢ ﻣﻦ ﺍﻹِﻣﺎﻡ‪،‬‬ ‫ﻓﺄﻫ ﹸﻞ ﺍﳉﻨﺔ ﻣﺸﺘﺎﻗﻮﻥ ﺇﱃ ﻳﻮﻡ ﺍﳌﺰﻳﺪ ﻓﻴﻬﺎ ﳌﺎ ﻳﻨﺎﻟﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﲨﻌﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻭﺍﻓﻖ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺯﻳﺎﺩ ﹸﺓ ﻣﺰﻳﺔ ﻭﺍﺧﺘﺼﺎﺹ ﻭﻓﻀﻞ ﻟﻴﺲ ﻟﻐﲑﻩ‪.‬‬ ‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﻧﻪ ﻳﺪﻧﻮ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﺸﻴ ﹶﺔ ﻳﻮ ِﻡ ﻋﺮﻓﺔ ﻣِﻦ ﺃﻫﻞ ﺍﳌﻮﻗﻒ‪ ،‬ﰒ ﻳ‪‬ﺒﺎﻫﻲ‬ ‫)‪(٤٥‬‬ ‫‪‬ﻢ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻘﻮﻝ‪) :‬ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﻫﺆ‪‬ﻻﺀِ‪ ،‬ﹸﺃ ْﺷ ِﻬ ‪‬ﺪﻛﹸﻢ ﺃﻧ‪‬ﻲ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔ ْﺮﺕ‪ ‬ﹶﻟﻬ‪‬ﻢ( ﻭﲢﺼ ﹸﻞ ﻣﻊ‬ ‫ﺩﻧﻮﻩ ﻣﻨﻬﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺳﺎﻋ ﹸﺔ ﺍﻹِﺟﺎﺑﺔ ﺍﻟﱵ ﹶﻻ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﻓﻴﻬﺎ ﺳﺎﺋﻞ ﻳﺴﺄﻝ ﺧﲑﹰﺍ ﻓﻴﻘﺮﺑ‪‬ﻮﻥ ﻣﻨﻪ‬ ‫ﺑﺪﻋﺎﺋﻪ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻳﻘﺮ‪‬ﺏ ﻣﻨﻬﻢ ﺗﻌﺎﱃ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻘﹸﺮﺏ‪ ،‬ﺃﺣﺪﳘﺎ‪:‬‬ ‫ﺏ ﺍﻹِﺟﺎﺑﺔ ﺍﶈﻘﻘﺔ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻗﺮﺑﻪ ﺍﳋﺎﺹ ﻣﻦ ﺃﻫﻞ ﻋﺮﻓﺔ‪ ،‬ﻭﻣﺒﺎﻫﺎﺗ‪‬ﻪ ‪‬ﻢ‬ ‫ﻗﺮ ‪‬‬ ‫ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻓﺘﺴﺘﺸ ِﻌ ‪‬ﺮ ﻗﻠﻮ ‪‬‬ ‫ﺏ ﺃﻫﻞ ﺍﻹِﳝﺎﻥ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺘﺰﺩﺍﺩ ﻗﻮﺓ ﺇﱃ ﻗﻮ‪‬ﺎ‪ ،‬ﻭﻓﺮﺣﹰﺎ‬ ‫ﺖ ﻭﻗﻔ ﹸﺔ ﻳﻮ ِﻡ‬ ‫ﻀﹶﻠ ْ‬ ‫ﻭﺳﺮﻭﺭﹰﺍ ﻭﺍﺑﺘﻬﺎﺟﹰﺎ ﻭﺭﺟﺎﺀ ﻟﻔﻀﻞ ﺭ‪‬ﺎ ﻭﻛﺮﻣﻪ‪ ،‬ﻓﺒﻬﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻭﻏﲑﻫﺎ ﹸﻓ ‪‬‬ ‫ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻏﲑﻫﺎ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﺍﺳﺘﻔﺎﺽ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻌﻮﺍﻡ ﺑﺄ‪‬ﺎ ﺗﻌﺪﻝ ﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﺣﺠﺔ‪ ،‬ﻓﺒﺎﻃﻞ ﻻ ﺃﺻﻞ‬ ‫ﻟﻪ ﻋﻦ ﺭﺳﻮﻝ ج‪ ،‬ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺧﺘﺎﺭ ﻣِﻦ ﻛﻞ ﺟﻨﺲ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫ﺐ ﺇﻻ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻻ‬ ‫ﺐﻻﳛ ‪‬‬ ‫ﺃﻃﻴﺒ‪‬ﻪ‪ ،‬ﻭﺍﺧﺘﺼﻪ ﻟﻨﻔﺴﻪ ﻭﺍﺭﺗﻀﺎﻩ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﻃﻴ ‪‬‬ ‫ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺼﺪﻗﺔ ﺇﻻ ﺍﻟﻄﻴﺐ‪ ،‬ﻓﺎﻟﻄﻴﺐ ﻣِﻦ ﻛﻞ ﺷﻲﺀ ﻫﻮ ﳐﺘﺎﺭ‪‬ﻩ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﺃﻣﺎ ﺧﻠﻘﹸﻪ ﺗﻌﺎﱃ‪ ،‬ﻓﻌﺎﻡ ﻟﻠﻨﻮﻋﲔ‪ ،‬ﻭ‪‬ﺬﺍ ﻳ‪‬ﻌﻠﻢ ﻋﻨﻮﺍ ﹸﻥ ﺳﻌﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻭﺷﻘﺎﻭﺗﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻄﻴﺐ ﻻ ﻳﻨﺎﺳﺒﻪ ﺇﻻ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺴﻜﹸﻦ ﺇﻻ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﻄﻤﺌﻦ ﻗﻠﺒ‪‬ﻪ ﺇﻻ‬ ‫ﺑﻪ‪ ،‬ﻓﻠﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟ ﹶﻜِﻠﻢ‪ ‬ﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ ﻻ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻫﻮ ﺃﺷ ‪‬ﺪ ﺷﻲﺀ‬ ‫ﻧ‪‬ﻔﺮﺓ ﻋﻦ ﺍﻟﻔﺤﺶ ﰲ ﺍﳌﻘﺎﻝ‪ ،‬ﻭﺍﻟﺘﻔﺤ‪‬ﺶ ﰲ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺒﺬﹶﺍﺀ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺍﻟﻨﻤﻴﻤﺔ‬ ‫)‪ (٤٤‬ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻨﺤﻮﻩ ﰲ ﺍﻷﻡ )‪ (١٨٥/١‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪.‬‬ ‫)‪ (٤٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١٣٤٨‬ﰲ ﺍﳊﺞ‪ :‬ﺑﺎﺏ ﻓﻀﻞ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪.‬‬


‫‪٢٥‬‬ ‫ﻭﺍﻟﺒ‪‬ﻬﺖ‪،‬ﻭﻗﻮﻝ ﺍﻟﺰﻭﺭ‪ ،‬ﻭﻛﻞ ﻛﻼﻡ ﺧﺒﻴﺚ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﻳﺄﻟﻒ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺇﻻ ﺃﻃﻴﺒﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ‬ ‫ﺣﺴﻨﻬﺎ ﺍﻟ ِﻔ ﹶﻄﺮ‪ ‬ﺍﻟﺴﻠﻴﻤ ﹸﺔ ﻣﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺯﻛﺘﻬﺎ ﺍﻟﻌﻘﻮ ﹸﻝ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﺎﺗﻔﻖ ﻋﻠﻰ‬ ‫ﻉ ﻭﺍﻟﻌﻘ ﹸﻞ ﻭﺍﻟﻔِﻄﺮﺓﹸ‪ ،‬ﻣﺜﻞ ﺃﻥ ‪‬ﻳ ْﻌﺒ‪ ‬ﺪ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻻ ﻳ‪‬ﺸ ِﺮﻙ‪ ‬ﺑﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻳﺆِﺛ ‪‬ﺮ‬ ‫ﺣﺴﻨﻬﺎ ﺍﻟﺸﺮ ‪‬‬ ‫ﻣﺮﺿﺎﺗﻪ ﻋﻠﻰ ﻫﻮﺍﻩ‪ ،‬ﻭﻳﺘﺤﺒ ‪‬‬ ‫ﺴ ‪‬ﻦ ﺇﱃ ﺧﻠﻘﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻓﻴﻔﻌ ﹶﻞ‬ ‫ﺤِ‬ ‫ﺐ ﺇﻟﻴﻪ ﺟ‪‬ﻬﺪﻩ ﻭﻃﺎﻗﺘﻪ‪ ،‬ﻭﻳ‪ْ ‬‬ ‫‪‬ﻢ ﻣﺎ ﻳ‪‬ﺤﺐ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺑﻪ‪ ،‬ﻭ‪‬ﻳﻌ‪‬ﺎﻣﻠﻮﻩ ﺑﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻬﻢ ﳑ‪‬ﺎ ﳛﺐ ﺃﻥ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﻩ ﻣﻨﻪ‪ ،‬ﻭﻳﻨﺼﺤ‪‬ﻬﻢ ﲟﺎ‬ ‫ﻳﻨﺼﺢ ﺑﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﳛﻜﻢ ﳍﻢ ﲟﺎ ﳛﺐ ﺃﻥ ﳛﻜﻢ ﻟﻪ ﺑﻪ‪ ،‬ﻭﳛﻤﻞ ﺃﺫﺍﻫﻢ ﻭﻻ ﳛﻤ‪‬ﻠﻬﻢ ﺃﺫﺍﻩ‪،‬‬ ‫ﻭﻳ ﹸﻜﻒ‪ ‬ﻋﻦ ﺃﻋﺮﺍﺿﻬﻢ ﻭﻻ ﻳ‪‬ﻘﺎﺑﻠﻬﻢ ﲟﺎ ﻧﺎﻟﻮﺍ ﻣﻦ ﻋﺮﺿﻪ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﳍﻢ ﺣﺴﻨﹰﺎ ﺃﺫﺍﻋﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺾ ﻟﻠﹼﻪ‬ ‫ﺭﺃﻯ ﳍﻢ ﺳﻴﺌﺎﹰ‪ ،‬ﻛﺘﻤﻪ‪ ،‬ﻭﻳﻘﻴﻢ ﺃﻋﺬﺍﺭﻫﻢ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻓﻴﻤﺎ ﻻ ﻳ‪‬ﺒ ِﻄﻞﹸ ﺷﺮﻳﻌﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺎﻗ ‪‬‬ ‫ﺃﻣﺮﹰﺍ ﻭﻻ ‪‬ﻴﹰﺎ‪.‬‬ ‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﺧﻼﻕ ﺃﻃﻴﺒ‪‬ﻬﺎ ﻭﺃﺯﻛﺎﻫﺎ‪ ،‬ﻛﺎﳊﻠﻢ‪ ،‬ﻭﺍﻟﻮﻗﺎﺭ‪ ،‬ﻭﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪،‬‬ ‫ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﻟﲔ ﺍﻟﻌﺮﻳﻜﺔ‪ ،‬ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻭﺳﻼﻣﺔ ﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻟﻐِﻞ‬ ‫ﻭﺍﻟﻐﺶ ﻭﺍﳊﻘﺪ ﻭﺍﳊﺴﺪ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺧﻔﺾ ﺍﳉﻨﺎﺝ ﻷﻫﻞ ﺍﻹِﳝﺎﻥ ﻭﺍﻟﻌﺰﺓ‪ ،‬ﻭﺍﻟﻐﻠﻈﺔ ﻋﻠﻰ‬ ‫ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺻﻴﺎﻧﺔ ﺍﻟﻮﺟﻪ ﻋﻦ ﺑﺬﻟﻪ ﻭﺗﺬﻟﻠـﻪ ﻟﻐﲑ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﻟﻌِﻔﺔ‪ ،‬ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﺍﻟﺴﺨﺎﺀ‪،‬‬ ‫ﻭﺍﳌﹸﺮﻭﺀﺓ‪ ،‬ﻭﻛﻞ ﺧﻠﻖ ﺍﺗﻔﻘﺖ ﻋﻠﻰ ﺣﺴﻨﻪ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻔﻄﺮ ﻭﺍﻟﻌﻘﻮﻝ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﳜﺘﺎﺭ ﻣﻦ ﺍﳌﻄﺎﻋﻢ ﺇﻻ ﺃﻃﻴﺒﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﳊﻼﻝ ﺍﳍﲏﺀ ﺍﳌﺮﻱﺀ ﺍﻟﺬﻱ ﻳ‪‬ﻐﺬﱢﻱ‬ ‫ﺍﻟﺒﺪﻥ ﻭﺍﻟﺮﻭﺡ ﺃﺣﺴ ‪‬ﻦ ﺗﻐﺬﻳﺔ‪ ،‬ﻣﻊ ﺳﻼﻣﺔ ﺍﻟﻌﺒﺪ ﻣﻦ ‪‬ﺗِﺒ ‪‬ﻌِﺘ ِﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻻ ﳜﺘﺎﺭ ﻣﻦ ﺍﳌﻨﺎﻛﺢ ﺇﻻ ﺃﻃﻴﺒﻬﺎ ﻭﺃﺯﻛﺎﻫﺎ‪ ،‬ﻭﻣِﻦ ﺍﻟﺮﺍﺋﺤﺔ ﺇﻻ ﺃﻃﻴﺒ‪‬ﻬﺎ‬ ‫ﻭﺃﺯﻛﺎﻫﺎ‪ ،‬ﻭﻣﻦ ﺍﻷﺻﺤﺎﺏ ﻭﺍﻟﻌ‪‬ﺸﺮﺍﺀ ﺇﻻ ﺍﻟﻄﻴﺒﲔ ﻣﻨﻬﻢ‪ ،‬ﻓﺮﻭﺣﻪ ﻃﻴﺐ‪ ،‬ﻭﺑﺪﻧ‪‬ﻪ ﻃﻴﺐ‪،‬‬ ‫ﻭ ‪‬ﺧﹸﻠﻘﹸﻪ ﻃﻴﺐ‪ ،‬ﻭﻋﻤﻠﹸﻪ ﻃﻴﺐ‪ ،‬ﻭﻛﻼﻣ‪‬ﻪ ﻃﻴ‪‬ﺐ‪ ،‬ﻭﻣﻄﻌﻤ‪‬ﻪ ﻃﻴﺐ‪ ،‬ﻭﻣ‪‬ﺸﺮﺑﻪ ﻃﻴﺐ‪ ،‬ﻭﻣﻠﺒ‪‬ﺴ ‪‬ﻪ‬ ‫ﻃﻴﺐ‪ ،‬ﻭﻣﻨ ِﻜﺤ‪‬ﻪ ﻃﻴﺐ‪ ،‬ﻭﻣﺪﺧﻠﹸﻪ ﻃﻴﺐ‪ ،‬ﻭﳐﺮﺟ‪‬ﻪ ﻃﻴﺐ‪ ،‬ﻭﻣ‪ْ‬ﻨ ﹶﻘﹶﻠﺒ‪‬ﻪ‪ ‬ﻃﻴﺐ‪ ،‬ﻭﻣﺜﻮﺍﻩ ﻛﻠﻪ‬ ‫ﲔ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺳ‪‬ﻼ ‪‬ﻡ‬ ‫ﻃﻴﺐ‪ .‬ﻓﻬﺬﺍ ﳑﻦ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻪ‪﴿ :‬ﺍﹼﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﻓﱠﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜﺔﹸ ﹶﻃ‪‬ﻴِﺒ ‪‬‬ ‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ ﹸﻛْﻨ‪‬ﺘ ْﻢ ‪‬ﺗ ْﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ﴾ ]ﺍﻟﻨ‪‬ﺤﻞ‪ [٣٢ :‬ﻭ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹸﻮﻝ ﳍﻢ ‪‬ﺧ ‪‬ﺰ‪‬ﻧﺔﹸ‬ ‫‪‬ﻋﹶﻠْﻴﻜﹸﻢ‪ ‬ﺍ ْﺩ ‪‬ﺧﻠﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠْﻴ ﹸﻜ ْﻢ ِﻃْﺒ‪‬ﺘ ْﻢ ﻓﹶﺎ ْﺩ ‪‬ﺧﻠﹸﻮﻫ‪‬ﺎ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ﴾ ]ﺍﻟﺰﻣﺮ‪ [٧٣ :‬ﻭﻫﺬﻩ ﺍﻟﻔﺎﺀ ﺗﻘﺘﻀﻲ‬ ‫ﺍﳉﻨ‪‬ﺔ‪ ﴿ :‬ﺳ ﹶ‬ ‫ﺨﺒِﻴﺜﹸﻮ ﹶﻥ‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺨﺒِﻴِﺜ ‪‬‬ ‫ﺕ ِﻟ ﹾﻠ ‪‬‬ ‫ﺨﺒِﻴﺜﹶﺎ ‪‬‬ ‫ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﺑﺴﺒﺐ ﻃﻴﺒﻜﻢ ﺍﺩﺧﻼﻫﺎ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺍﹾﻟ ‪‬‬ ‫ﺕ﴾ ]ﺍﻟﻨﻮﺭ‪ [٢٦ :‬ﻭﻗﺪ ﻓﺴﺮﺕ ﺍﻵﻳﺔ ﺑﺄﻥ‬ ‫ﲔ ﻭ‪‬ﺍﻟ ﹼﻄ‪‬ﻴﺒ‪‬ﻮ ﹶﻥ ِﻟ ﹾﻠ ﹼﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬ ‫ﺕ ﻟِﻠ ﹼﻄ‪‬ﻴِﺒ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﻟ ﹼﻄ‪‬ﻴﺒ‪‬ﺎ ‪‬‬ ‫ﺨﺒِﻴﺜﹶﺎ ِ‬ ‫ِﻟ ﹾﻠ ‪‬‬ ‫ﺕ‬ ‫ﺕ ﺍﳋﺒﻴﺜﺎﺕ ﻟﻠﺨﺒﻴﺜﲔ‪ ،‬ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻄﻴﺒﺎﺕ ﻟﻠﻄﻴﺒﲔ‪ ،‬ﻭﻓﺴﺮﺕ ﺑﺄﻥ ﺍﻟﻨﺴﺎ َﺀ ﺍﻟﻄﻴﺒﺎ ِ‬ ‫ﺍﻟﻜﻠﻤﺎ ِ‬


‫‪٢٦‬‬ ‫ﺕ ﻟﻠﺮﺟﺎﻝ ﺍﳋﺒﻴﺜﲔ‪ ،‬ﻭﻫﻲ ﺗﻌﻢ ﺫﻟﻚ ﻭﻏﲑﻩ‪ ،‬ﻓﺎﻟﻜﻠﻤﺎﺕ‪،‬‬ ‫ﳋﺒِﻴﺜﹶﺎ ِ‬ ‫ﻟﻠﺮﺟﺎﻝ ﺍﻟﻄﻴﺒﲔ‪ ،‬ﻭﺍﻟﻨﺴﺎ َﺀ ﺍ ﹶ‬ ‫ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ ﺍﻟﻄﻴﺒﺎﺕ ﳌﻨﺎﺳﺒﻬﺎ ﻣﻦ ﺍﻟﻄﻴﺒﲔ‪ ،‬ﻭﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ ﺍﳋﺒﻴﺜﺔ‬ ‫ﺐ ﲝﺬﺍﻓﲑﻩ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﳋﺒﻴﺚ‬ ‫ﳌﻨﺎﺳﺒﻬﺎ ﻣﻦ ﺍﳋﺒﻴﺜﲔ‪ ،‬ﻓﺎﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻟﻄﱠ‪‬ﻴ ‪‬‬ ‫ﲝﺬﺍﻓﲑﻩ ﰲ ﺍﻟﻨﺎﺭ ﻓﺠﻌﻞ ﺍﻟﺪ‪‬ﻭﺭ ﺛﻼﺛﺔ‪ :‬ﺩﺍﺭﹰﺍ ﺃﺧﻠﺼﺖ ﻟﻠﻄﻴﺒﲔ‪ ،‬ﻭﻫﻲ ﺣﺮﺍ ‪‬ﻡ ﻋﻠﻰ ﻏﲑ‬ ‫ﺍﻟﻄﻴﺒﲔ‪ ،‬ﻭﻗﺪ ﲨﻌﺖ ﹸﻛ ﱠﻞ ﻃﻴﺐ ﻭﻫﻲ ﺍﳉﻨﺔ‪ ،‬ﻭﺩﺍﺭﹰﺍ ﺃﺧﻠﺼﺖ ﻟﻠﺨﺒﻴﺚ ﻭﺍﳋﺒﺎﺋﺚ ﻭﻻ‬ ‫ﺐ ﻭﺍﳋﺒﻴﺚ‪ ،‬ﻭﺧﻠﻂ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻳﺪﺧﻠﻬﺎ ﺇﻻ ﺍﳋﺒﻴﺜﻮﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺩﺍﺭﹰﺍ ﺍﻣﺘﺰﺝ ﻓﻴﻬﺎ ﺍﻟﻄﻴ ‪‬‬ ‫ﻭﻫﻲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﳍﺬﺍ ﻭﻗﻊ ﺍﻻﺑﺘﻼﺀُ‪،‬ﻭﺍﶈﻨﺔ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻻﻣﺘﺰﺍﺝ ﻭﺍﻻﺧﺘﻼﻁ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﲟﻮﺟﺐ ﺍﳊﻜﻤﺔ ﺍﻹِﳍﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﻣﻌﺎﺩ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻣﻴﺰ ﺍﻟﻠﹼﻪ ﺍﳋﺒﻴﺚ ﻣِﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻓﺠﻌﻞ‬ ‫ﺍﻟﻄﻴﺐ ﻭﺃﻫﻠﻪ ﰲ ﺩﺍﺭ ﻋﻠﻰ ﺣﺪﺓ ﻻ ﻳ‪‬ﺨﺎﻟِﻄﻬﻢ ﻏﲑ‪‬ﻫﻢ‪ ،‬ﻭﺟﻌﻞ ﺍﳋﺒﻴ ﹶ‬ ‫ﺚ ﻭﺃﻫﻠﻪ ﰲ ﺩﺍﺭ ﻋﻠﻰ‬ ‫ﺣﺪﺓ ﻻ ﳜﺎﻟﻄﻬﻢ ﻏﲑﻫﻢ‪ ،‬ﻓﻌﺎﺩ ﺍﻷﻣﺮ ﺇﱃ ﺩﺍﺭﻳﻦ ﻓﻘﻂ‪ :‬ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻭﻫﻲ ﺩﺍﺭ ﺍﻟﻄﻴﺒﲔ‪ ،‬ﻭﺍﻟﻨﺎﺭ‪،‬‬ ‫ﺕ‬ ‫ﻭﻫﻲ ﺩﺍﺭ ﺍﳋﺒﻴﺜﲔ‪ ،‬ﻭﺃﻧﺸﺄ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻔﺮﻳﻘﲔ ﺛﻮﺍﺑ‪‬ﻬﻢ ﻭﻋﻘﺎﺑ‪‬ﻬﻢ‪ ،‬ﻓﺠﻌﻞ ﻃﻴﺒﺎ ِ‬ ‫ﲔ ﻧﻌﻴﻤﻬﻢ ﻭﻟﺬﺍ‪‬ﻢ‪ ،‬ﺃﻧﺸﺄ ﳍﻢ ﻣﻨﻬﺎ ﺃﻛﻤ ﹶﻞ ﺃﺳﺒﺎﺏ‬ ‫ﺃﻗﻮﺍﻝ ﻫﺆﻻﺀ ﻭﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻫﻲ ﻋ ‪‬‬ ‫ﲔ ﻋﺬﺍ‪‬ﻢ‬ ‫ﺕ ﺃﻗﻮﺍﻝ ﺍﻵﺧﺮﻳﻦ ﻭﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻫﻲ ﻋ ‪‬‬ ‫ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﺟﻌﻞ ﺧﺒﻴﺜﺎ ِ‬ ‫ﻭﺁﻻﻣﻬﻢ‪ ،‬ﻓﺄﻧﺸﺄ ﳍﻢ ﻣﻨﻬﺎ ﺃﻋﻈ ‪‬ﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻌِﻘﺎﺏ ﻭﺍﻵﻻﻡ‪ ،‬ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﻋﺰﺓ ﺑﺎﻫﺮﺓ‬ ‫ﻗﺎﻫﺮﺓ‪ِ ،‬ﻟ‪‬ﻴﺮِﻱ ﻋﺒﺎﺩﻩ ﻛﻤﺎ ﹶﻝ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﻛﻤﺎ ﹶﻝ ﺣﻜﻤﺘﻪ ﻭﻋﻠﻤﻪ ﻭﻋﺪﻟﻪ ﻭﺭﲪﺘﻪ‪ ،‬ﻭﻟﻴﻌﻠﻢ‬ ‫ﺃﻋﺪﺍﺅﻩ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﳌﻔﺘﺮﻳﻦ ﺍﻟﻜﺬﱠﺍﺑﲔ‪ ،‬ﻻ ﺭﺳﻠﹸﻪ ﺍﻟﱪﺭﺓ ﺍﻟﺼﺎﺩﻗﻮﻥ‪ .‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﺕ ‪‬ﺑﹶﻠ ‪‬ﻰ ‪‬ﻭﻋْﺪﹰﺍ ‪‬ﻋﹶﻠْﻴ ِﻪ ‪‬ﺣ ﹼﻘﹰﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ‬ ‫ﺴﻤ‪‬ﻮﹾﺍ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﺟ ْﻬ ‪‬ﺪ ﹶﺃْﻳﻤ‪‬ﺎِﻧ ِﻬ ْﻢ ﹶﻻ ‪‬ﻳْﺒ ‪‬ﻌﺚﹸ ﺍﻟﻠﹼ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫﴿ ‪‬ﻭﹶﺃ ﹾﻗ ‪‬‬ ‫ﺨ‪‬ﺘِﻠﻔﹸﻮ ﹶﻥ ﻓِﻴ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ ْﻌﹶﻠ ‪‬ﻢ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ْﻢ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ‬ ‫ﺱ ﹶﻻ ‪‬ﻳ ْﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ * ِﻟﻴ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﹼﻟﺬِﻱ ‪‬ﻳ ْ‬ ‫ﺍﹾﻟﻨ‪‬ﺎ ِ‬ ‫ﲔ﴾ ]ﺍﻟﻨﺤﻞ‪.[٣٩-٣٨ :‬‬ ‫ﻛﹶﺎ ِﺫِﺑ ‪‬‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﻠﹼﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺟﻌﻞ ﻟﻠﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﻋﻨﻮﺍﻧﹰﺎ ﻳ‪‬ﻌﺮﻓﺎﻥ ﺑﻪ‪،‬‬ ‫ﻓﺎﻟﺴﻌﻴ ‪‬ﺪ ﺍﻟﻄﻴﺐ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﺇﻻ ﻃﻴﺐ‪ ،‬ﻭﻻ ﻳﺄﰐ ﺇﻻ ﻃﻴﺒﹰﺎ ﻭﻻ ﻳﺼﺪﺭ ﻣﻨﻪ ﺇﻻ ﻃﻴﺐ‪ ،‬ﻭﻻ‬ ‫ﻳ‪‬ﻼﺑِﺲ ﺇﻻ ﻃﻴﺒﺎﹰ‪ ،‬ﻭﺍﻟﺸﻘﻲ ﺍﳋﺒﻴﺚ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﺇﻻ ﺍﳋﺒﻴﺚ‪ ،‬ﻭﻻ ﻳﺄﰐ ﺇﻻ ﺧﺒﻴﺜﺎﹰ‪ ،‬ﻭﻻ ﻳﺼﺪ‪‬ﺭ‬ ‫ﺐ ﻳﺘﻔﺠﺮ‬ ‫ﺚ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻭﺟﻮﺍﺭﺣﻪ‪ ،‬ﻭﺍﻟ ﱠﻄﻴ‪ ‬‬ ‫ﻣﻨﻪ ﺇﻻ ﺍﳋﺒﻴﺚﹸ‪ ،‬ﻓﺎﳋﺒﻴﺚ ﻳﺘﻔﺠﺮ ﻣﻦ ﻗﹶﻠﺒﻪ ﺍﳋﺒ ﹸ‬ ‫ﺐ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻭﺟﻮﺍﺭﺣﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﺸﺨﺺ ﻣﺎﺩﺗﺎﻥ‪ ،‬ﻓﺄﻳﻬﻤﺎ ﻏﻠﺐ‬ ‫ﻣﻦ ﻗﻠﺒﻪ ﺍﻟﻄﱢﻴ ‪‬‬ ‫ﻋﻠﻴﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺍﻟﻠﹼﻪ ﺑﻪ ﺧﲑﹰﺍ ﻃﻬﺮﻩ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﳋﺒﻴﺜﺔ ﻗﺒﻞ ﺍﳌﻮﺍﻓﺎﺓ‪ ،‬ﻓﻴ‪‬ﻮﺍﻓﻴﻪ‬ ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻄﻬﺮﺍﹰ‪ ،‬ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺗﻄﻬﲑﻩ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻓﻴﻄﻬﺮﻩ ﻣﻨﻬﺎ ﲟﺎ ﻳﻮﻓﱢﻘﻪ ﻟﻪ ﻣﻦ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺕ ﺍﳌﺎﺣﻴﺔ‪ ،‬ﻭﺍﳌﺼﺎﺋﺐ ﺍﳌﻜﻔﱢﺮﺓ‪ ،‬ﺣﱴ ﻳﻠﻘﻰ ﺍﻟﻠﹼﻪ ﻭﻣﺎ ﻋﻠﻴﻪ ﺧﻄﻴﺌﺔ‪،‬‬ ‫ﺍﻟﻨﺼﻮﺡِ‪ ،‬ﻭﺍﳊﺴﻨﺎ ِ‬


‫‪٢٧‬‬ ‫ﻭﻳ‪‬ﻤﺴﻚ ﻋﻦ ﺍﻵﺧﺮ ﻣﻮﺍﺩ ﺍﻟﺘﻄﻬﲑ‪ ،‬ﻓﻴﻠﻘﺎﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲟﺎﺩﺓ ﺧﺒﻴﺜﺔ‪ ،‬ﻭﻣﺎﺩﺓ ﻃﻴﺒﺔ‪ ،‬ﻭﺣﻜﻤﺘﻪ‬ ‫ﺗﻌﺎﱃ ﺗﺄﰉ ﺃﻥ ‪‬ﻳﺠ‪‬ﺎﻭﺭﻩ ﺃﺣﺪ ﰲ ﺩﺍﺭﻩ ﲞﺒﺎﺋﺜﻪ‪ ،‬ﻓﻴﺪﺧﻠﻪ ﺍﻟﻨﺎﺭ ﻃﻬﺮﺓ ﻟﻪ ﻭﺗﺼﻔﻴﺔ ﻭﺳﺒﻜﺎﹰ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺧﻠﺼﺖ ﺳﺒﻴﻜ ﹸﺔ ﺇﳝﺎﻧﻪ ﻣﻦ ﺍﳋﺒﺚ‪ ،‬ﺻﻠﹶﺢ ﺣﻴﻨﺌ ٍﺬ ﳉﻮﺍﺭﻩ‪ ،‬ﻭﻣﺴﺎﻛﻨﺔ ﺍﻟﻄﻴﺒﲔ ﻣﻦ ﻋﺒﺎﺩﻩ‪.‬‬ ‫ﻭﺇﻗﺎﻣﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺣﺴﺐ ﺳﺮﻋﺔ ﺯﻭﺍﻝ ﺗﻠﻚ ﺍﳋﺒﺎﺋﺚ ﻣﻨﻬﻢ‬ ‫ﻭﺑﻄﺌﻬﺎ‪ ،‬ﻓﺄﺳﺮﻋﻬﻢ ﺯﻭﺍ ﹰﻻ ﻭﺗﻄﻬﲑﹰﺍ ﺃﺳﺮﻋ‪‬ﻬﻢ ﺧﺮﻭﺟﺎﹰ‪،‬ﻭﺃﺑﻄﺆﻫﻢ ﺃﺑﻄﺆﻫﻢ ﺧﺮﻭﺟﺎﹰ‪ ،‬ﺟﺰﺍ ًﺀ‬ ‫ﻭﻓﺎﻗﺎﹰ‪ ،‬ﻭﻣﺎ ﺭﺑ‪‬ﻚ ﺑﻈﻼﻡ ﻟﻠﻌﺒﻴﺪ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺸﺮﻙ ﺧﺒﻴﺚ ﺍﻟﻌﻨﺼﺮ‪ ،‬ﺧﺒﻴﺚ ﺍﻟﺬﺍﺕ‪ ،‬ﱂ ﺗﻄﻬﺮ ﺍﻟﻨﺎﺭ ﺧﺒﺜﻪ‪ ،‬ﺑﻞ ﻟﻮ ﺧﺮﺝ‬ ‫ﻣﻨﻬﺎ ﻟﻌﺎﺩ ﺧﺒﻴﺜﹰﺎ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﻛﺎﻟﻜﻠﺐ ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺒﺤﺮ ﰒ ﺧﺮﺝ ﻣﻨﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﺣﺮ‪‬ﻡ ﺍﻟﻠﹼﻪ‬ ‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳌﺸﺮﻙ ﺍﳉﻨ‪‬ﺔ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺆﻣﻦ ﺍﻟﻄﻴﺐ ﺍﳌﻄﻴﺐ ﻣﱪ‪‬ﺀﹰﺍ ﻣﻦ ﺍﳋﺒﺎﺋﺚ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﺣﺮﺍﻣﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ‬ ‫ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻘﺘﻀﻲ ﺗﻄﻬﲑﻩ ‪‬ﺎ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻣﻦ ‪‬ﺮﺕ ﺣﻜﻤﺘﻪ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﻟﺒﺎﺏ‪ ،‬ﻭﺷﻬﺪﺕ‬ ‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻻﺇﻟﻪ ﺇﻻ ﻫﻮ‪.‬‬ ‫ِﻓ ﹶﻄﺮ‪ ‬ﻋﺒﺎﺩﻩ ﻭﻋﻘﻮﳍﻢ ﺑﺄﻧﻪ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ‪ ،‬ﻭﺭ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻕ ﻛﻞ ﺿﺮﻭﺭﺓ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ‪،‬‬ ‫ﻭﻣﻦ ﻫﺎﻫﻨﺎ ﺗﻌﻠﻢ ﺍﺿﻄﺮﺍﺭ ﺍﻟﻌﺒﺎﺩ ﻓﻮ ‪‬‬ ‫ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ﺑﻪ‪ ،‬ﻭﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﻼﺡ ﻻ ﰲ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻄﻴﺐ ﻭﺍﳋﺒﻴﺚ ﻋﻠﻰ‬ ‫ﺍﻟﺘﻔﺼﻴﻞ ﺇﻻ ﻣِﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺎﻝ ﺭﺿﻰ ﺍﻟﻠﹼﻪ ﺍﻟﺒﺘﺔ ﺇﻻ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﺎﻟ ﱠﻄﻴ‪‬ﺐ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‬ ‫ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻟﻴﺲ ﺇﻻ ﻫﺪﻳﻬﻢ ﻭﻣﺎ ﺟﺎﺅﻭﺍ ﺑﻪ‪ ،‬ﻓﻬﻢ ﺍﳌﻴﺰﺍ ﹸﻥ ﺍﻟﺮﺍﺟﺢ ﺍﻟﺬﻱ ﻋﻠﻰ‬ ‫ﺃﻗﻮﺍﳍﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﺗ‪‬ﻮﺯﻥ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﲟﺘﺎﺑﻌﺘﻬﻢ ﻳﺘﻤﻴﺰ ﺃﻫﻞ‬ ‫ﺍﳍﺪﻯ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻝ‪ ،‬ﻓﺎﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻬﻢ ﺃﻋﻈ ‪‬ﻢ ﻣِﻦ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺪﻥ ﺇﱃ ﺭﻭﺣﻪ‪ ،‬ﻭﺍﻟﻌﲔ ﺇﱃ‬ ‫ﻧﻮﺭﻫﺎ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﺣﻴﺎ‪‬ﺎ‪ ،‬ﻓﺄﻱ ﺿﺮﻭﺭﺓ ﻭﺣﺎﺟﺔ ﻓﹸ ِﺮﺿ‪‬ﺖ‪ ،‬ﻓﻀﺮﻭﺭ ﹸﺓ ﺍﻟﻌﺒﺪ ﻭﺣﺎﺟﺘﻪ ﺇﱃ‬ ‫ﺍﻟﺮﺳﻞ ﻓﻮﻗﻬﺎ ﺑﻜﺜﲑ‪ .‬ﻭﻣﺎ ﻇﻨﻚ ﲟﻦ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻚ ﻫﺪﻳ‪‬ﻪ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻃﺮﻓ ﹶﺔ ﻋﲔ‪ ،‬ﻓﺴﺪ‬ ‫ﻗﻠﺒ‪‬ﻚ‪ ،‬ﻭﺻﺎﺭ ﻛﺎﳊﻮﺕ ﺇﺫﺍ ﻓﺎﺭﻕ ﺍﳌﺎﺀ‪ ،‬ﻭﻭﺿﻊ ﰲ ﺍﳌِﻘﻼﺓ‪ ،‬ﻓﺤﺎﻝ ﺍﻟﻌﺒﺪ ﻋﻨﺪ ﻣﻔﺎﺭﻗﺔ ﻗﻠﺒﻪ ﳌﺎ‬ ‫ﺤﺲ‪ ‬ﺬﺍ ﺇﻻ ﻗﻠﺐ ﺣﻲ ﻭ‬ ‫ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﻛﻬﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﺑﻞ ﺃﻋﻈﻢ‪ ،‬ﻭﻟﻜﻦ ﻻ ‪‬ﻳ ِ‬ ‫)‪(٤٦‬‬ ‫ﻼﻡ‪‬‬ ‫ﺖ ﺇِﻳ ﹶ‬ ‫ﺡ ِﺑ ‪‬ﻤ‪‬ﻴ ٍ‬ ‫ﻣ‪‬ﺎ ِﻟﺠ‪ ‬ﺮ ٍ‬ ‫)‪ (٤٦‬ﻋﺠﺰ ﺑﲔ ﻟﻠﻤﺘﻨﱯ ﻭﺻﺪﺭﻩ‪:‬‬

‫=‬


‫‪٢٨‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻌﺎﺩ ﹸﺓ ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﻣﻌﻠﻘ ﹰﺔ ‪‬ﺪﻱ ﺍﻟﻨﱯ ج‪ ،‬ﻓﻴﺠِﺐ ﻋﻠﻰ ﻛ ﹶﻞ ﻣﻦ‬ ‫ﺨﺮ‪‬ﺝ‪ ‬ﺑﻪ‬ ‫ﻧﺼﺢ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺣﺐ ﳒﺎ‪‬ﺎ ﻭﺳﻌﺎﺩ‪‬ﺎ‪ ،‬ﺃﻥ ﻳﻌﺮﻑ ﻣﻦ ﻫﺪﻳﻪ ﻭﺳﲑﺗﻪ ﻭﺷﺄﻧﻪ ﻣ‪‬ﺎ ‪‬ﻳ ْ‬ ‫ﻋﻦ ﺍﳉﺎﻫﻠﲔ ﺑﻪ‪ ،‬ﻭﻳﺪﺧﻞ ﺑﻪ ﰲ ﻋِﺪﺍﺩ ﺃﺗﺒﺎﻋﻪ ﻭﺷِﻴﻌﺘﻪ ﻭﺣِﺰﺑﻪ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺑﲔ ﻣﺴﺘﻘِﻞ‪،‬‬ ‫ﻭﻣﺴﺘﻜﺜِﺮ‪ ،‬ﻭﳏﺮﻭﻡ‪ ،‬ﻭﺍﻟﻔﻀ ﹸﻞ ﺑﻴﺪ ﺍﻟﻠﹼﻪ ﻳ‪‬ﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻫﺬﻩ ﻛﻠﻤﺎﺕ ﻳﺴﲑﺓ ﻻ ﻳ‪‬ﺴﺘﻐﲏ ﻋﻦ ﻣﻌﺮﻓﺘﻬﺎ ‪‬ﻣ ْﻦ ﻟﻪ ﺃﺩﱏ ﳘﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﻧﺒﻴﻪ ج‬ ‫ﺠ ِﺮ ِﻩ)‪ (٤٧‬ﻣﻊ ﺍﻟﺒِﻀﺎﻋﺔ ﺍﳌﺰﺟﺎﺓ ﺍﻟﱵ‬ ‫ﺠ ِﺮ ِﻩ ﻭﺑ‪ ‬‬ ‫ﻭﺳﲑﺗِﻪ ﻭﻫﺪﻳﻪ‪ ،‬ﺍﻗﺘﻀﺎﻫﺎ ﺍﳋﺎ ِﻃﺮ‪ ‬ﺍ ﹶﳌﻜﹾﺪﻭﺩ‪ ‬ﻋﻠﻰ ﻋ‪ ‬‬ ‫ﺴ ‪‬ﺪﺩِ‪ ،‬ﻭﻻ ﻳﺘﻨﺎﻓﺲ ﻓﻴﻬﺎ ﺍﳌﺘﻨﺎﻓﺴﻮﻥ ﻣﻊ ﺗﻌﻠﻴﻘﻬﺎ ﰲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ ﻻ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﻻ ﺗﻨﻔﺘﺢ ﳍﺎ ﺃﺑﻮﺍ ‪‬‬ ‫ﺐ ﺑﻜﻞ ﻭﺍ ٍﺩ ﻣﻨﻪ ﺷ‪‬ﻌﺒﺔ‪ ،‬ﻭﺍﳍﻤﺔ ﻗﺪ ﺗﻔﺮﻗﺖ ‪‬ﺷ ﹶﺬ ‪‬ﺭ ‪‬ﻣ ﹶﺬ ‪‬ﺭ)‪ ،(٤٨‬ﻭﺍﻟﻜﺘﺎﺏ ﻣﻔﻘﻮﺩ‪،‬‬ ‫ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻭﺍﻟﻘﻠ ‪‬‬ ‫ﻭ ‪‬ﻣ ْﻦ ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﳌﺬﺍﻛﺮﺗﻪ ﻣﻌﺪﻭﻡ ﻏ ‪‬ﲑ ﻣﻮﺟﻮﺩ‪ ،‬ﹶﻓﻌ‪‬ﻮ ‪‬ﺩ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﺍﻟﻜﻔﻴﻞ ﺑﺎﻟﺴﻌﺎﺩﺓ‬ ‫ﻗﺪ ﺃﺻﺒﺢ ﺫﺍﻭﻳﺎﹰ‪ ،‬ﻭﺭﺑﻌﻪ ﻗﺪ ﺃﻭﺣﺶ ﻣﻦ ﺃﻫﻠﻪ ﻭﻋﺎﺩ ﻣﻨﻬﻢ ﺧﺎﻟﻴﺎﹰ‪ ،‬ﻓﻠﺴﺎﻥ ﺍﻟﻌﺎﱂ ﻗﺪ ‪‬ﻣﻠِﻰ َﺀ‬ ‫ﺑﺎﻟﻐﻠﻮﻝ ﻣﻀﺎﺭﺑ ﹰﺔ ﻟﻐﻠﺒﺔ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻭﻋﺎﺩﺕ ﻣﻮﺍ ِﺭﺩ‪ ‬ﺷﻔﺎﺋﻪ ﻭﻫﻲ ﻣﻌﺎﻃﺒﻪ ﻟﻜﺜﺮﺓ ﺍﳌﻨﺤﺮﻓﲔ‬ ‫ﻭﺍﶈﺮ‪‬ﻓﲔ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ‪‬ﻣ ‪‬ﻌﻮ‪‬ﻝ ﺇﻻ ﻋﻠﻰ ﺍﻟﺼ ِﱪ ﺍﳉﻤﻴﻞ‪ ،‬ﻭﻣﺎ ﻟﻪ ﻧﺎﺻﺮ ﻭﻻ ﻣﻌﲔ ﺇﻻ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ‬ ‫ﻭﻫﻮ ﺣﺴﺒ‪‬ﻨﺎ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﻧﺴﺒﻪ ج‬ ‫ﻭﻫﻮ ﺧﲑ ﺃﻫﻞ ﺍﻷﺭﺽ ﻧﺴﺒﹰﺎ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ‪ ،‬ﻓﻠﻨﺴﺒﻪ ﻣﻦ ﺍﻟﺸﺮﻑ ﺃﻋﻠﻰ ِﺫﺭْﻭﺓ‪،‬‬ ‫ﻭﺃﻋﺪﺍﺅﻩ ﻛﺎﻧﻮﺍ ﻳﺸﻬﺪﻭﻥ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﳍﺬﺍ ﺷﻬﺪ ﻟﻪ ﺑﻪ ﻋﺪﻭ‪‬ﻩ ﺇﺫ ﺫﺍﻙ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﲔ ﻳﺪﻱ‬ ‫‪‬ﻣﻠِﻚ ﺍﻟﺮ‪‬ﻭﻡ)‪ ،(٤٩‬ﻓﺄﹶﺷﺮﻑ ﺍﻟﻘﻮﻡ ﻗﻮﻣ‪‬ﻪ‪ ،‬ﻭﺃﹶﺷﺮﻑ ﺍﻟﻘﺒﺎﺋﻞ ﻗﺒﻴﻠﹸﻪ‪ ،‬ﻭﺃﹶﺷﺮﻑ‪ ‬ﺍﻷﻓﺨﺎﺫ ﻓﺨﺬﻩ‪.‬‬ ‫=‬ ‫ﺴﻬ‪ِ ‬ﻞ ﺍ ﹶﳍﻮ‪‬ﺍ ﹸﻥ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ‪‬ﻳ ‪‬ﻬ ‪‬ﻦ ‪‬ﻳ ‪‬‬

‫ﻭﻫﻮ ﰲ ﺍﻟﺪﻳﻮﺍﻥ )‪ (٢٧٧/٤‬ﻣﻦ ﻗﺼﻴﺪﺓ ﳝﺪﺡ ‪‬ﺎ ﺃﺑﺎ ﺍﳊﺴﲔ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﳌﺮﻱ ﺍﳋﺮﺍﺳﺎﱐ‪.‬‬ ‫)‪ (٤٧‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﻌﺎﻳﺒﻪ ﻭﻣﺴﺎﻭﻳﻪ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻌﺠﺮ‪ :‬ﺍﻟﻌﺮﻭﻕ ﺍﳌﺘﻌﻘﺪﺓ ﰲ ﺍﳉﺴﺪ‪ ،‬ﻭﺍﻟﺒﺠﺮ‪ :‬ﺍﻟﻌﺮﻭﻕ‬ ‫ﺍﳌﺘﻌﻘﺪﺓ ﰲ ﺍﻟﺒﻄﻦ ﺧﺎﺻﺔ‪.‬‬ ‫)‪ (٤٨‬ﻳﻘﺎﻝ‪ :‬ﺫﻫﺒﻮﺍ ‪‬ﺷ ﹶﺬ ‪‬ﺭ ‪‬ﻣ ﹶﺬﺭ‪ ،‬ﺑﻔﺘﺢ ﺍﻟﺸﲔ ﻭﺍﳌﻴﻢ ﻭﻛﺴﺮﳘﺎ‪ :‬ﺇﺫﺍ ﺫﻫﺒﻮﺍ ﻣﺘﻔﺮﻗﲔ ﰲ ﻛﻞ ﻭﺟﻪ‪.‬‬ ‫)‪ (٤٩‬ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻔﻴﺎﻥ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ :(٣٢/١‬ﰒ ﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺳﺄﻟﲏ ﻋﻨﻪ ﺃﻥ ﻗﺎﻝ‪:‬‬ ‫ﻛﻴﻒ ﻧﺴﺒﻪ ﻓﻴﻜﻢ؟ ﻗﻠﺖ‪ :‬ﻫﻮ ﻓﻴﻨﺎ ﺫﻭ ﻧﺴﺐ‪.‬‬


‫‪٢٩‬‬ ‫ﺼﻲ‪ ،‬ﺑ ِﻦ‬ ‫ﻓﻬﻮ ﳏﻤ‪‬ﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﳌﹸﻄﱠﻠِﺐ‪ ،‬ﺑﻦ ﻫ‪‬ﺎﺷِﻢ‪ ،‬ﺑﻦ ﻋ‪‬ﺒ ِﺪ ‪‬ﻣﻨ‪‬ﺎﻑ‪ ،‬ﺑﻦ ﹸﻗ ‪‬‬ ‫ﻀﺮِ‪ ،‬ﺑ ِﻦ‬ ‫ﻛِﻼﺏ‪ ،‬ﺑ ِﻦ ‪‬ﻣﺮ‪‬ﺓ‪ ،‬ﺑ ِﻦ ﹶﻛ ْﻌﺐِ‪ ،‬ﺑ ِﻦ ﹸﻟﺆ‪‬ﻱ‪ ،‬ﺑ ِﻦ ﻏﹶﺎﻟِﺐ‪ ،‬ﺑ ِﻦ ِﻓﻬْﺮ‪ ،‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟﻚ‪ ،‬ﺑ ِﻦ ﺍﻟ‪‬ﻨ ْ‬ ‫ﻀﺮ‪ ،‬ﺑ ِﻦ ِﻧﺰ‪‬ﺍﺭ‪ ،‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻌﺪ‪ ،‬ﺑ ِﻦ ‪‬ﻋ ْﺪﻧ‪‬ﺎﻥ‪.‬‬ ‫ِﻛﻨ‪‬ﺎﻧ‪‬ﺔ‪ ،‬ﺑ ِﻦ ﺧ‪ ‬ﺰْﻳﻤ‪‬ﺔ‪ ،‬ﺑ ِﻦ ﻣ‪ْ ‬ﺪ ِﺭﻛﹶﺔ‪ ،‬ﺑ ِﻦ ﺇﻟﻴ‪‬ﺎﺱ‪ ،‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬ ‫ﺇﱃ ﻫﺎﻫﻨﺎ ﻣﻌﻠﻮﻡ ﺍﻟﺼﺤﺔ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﻨﺴﺎﺑﲔ‪ ،‬ﻭﻻ ﺧِﻼﻑ ﻓﻴﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻣﺎ ﻓﻮﻕ‬ ‫)ﻋﺪﻧﺎﻥ( ﳐﺘﻠﻒ ﻓﻴﻪ‪ .‬ﻭﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﺃﻥ )ﻋﺪﻧﺎﻥ( ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﻭﺇﲰﺎﻋﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺬﺑﻴﺢ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺇﺳﺤﺎﻕ ﻓﺒﺎﻃﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻭﺟﻬﺎﹰ‪ ،‬ﻭﲰﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪ‪‬ﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﻫﻮ ﻣﺘﻠﻘﻰ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ‪ ،‬ﻣﻊ ﺃﻧﻪ‬ ‫ﺑﺎﻃﻞ ﺑﻨﺺ ﻛﺘﺎ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ‪ :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﺃﻣﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﻳﺬﺑﺢ ﺍﺑﻨ‪‬ﻪ ﺑﻜﺮﻩ‪ ،‬ﻭﰲ ﻟﻔﻆ‪ :‬ﻭﺣﻴﺪﻩ‪،‬‬ ‫ﻚ ﺃﻫ ﹸﻞ ﺍﻟﻜِﺘﺎﺏ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﻫﻮ ﺑﻜﺮ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻏ ‪‬ﺮ ﺃﺻﺤﺎﺏ‬ ‫ﻭﻻ ﻳﺸ ‪‬‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﱵ ﺑﺄﻳﺪﻳﻬﻢ‪ :‬ﺍﺫﺑﺢ ﺍﺑﻨﻚ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ‬ ‫ﲢﺮﻳﻔﻬﻢ ﻭﻛﺬ‪‬ﻢ‪ ،‬ﻷ‪‬ﺎ ﺗﻨﺎﻗﺾ ﻗﻮﻟﻪ‪ :‬ﺍﺫﺑﺢ ﺑﻜﺮﻙ ﻭﻭﺣﻴﺪﻙ‪،‬ﻭﻟﻜﻦ ﺍﻟﻴﻬﻮﺩ ﺣﺴﺪﺕ ﺑﲏ‬ ‫ﺇﲰﺎﻋﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻑ‪ ،‬ﻭﺃﺣﺒﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ‪ ،‬ﻭﺃﻥ ﻳﺴﻮﻗﻮﻩ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﳜﺘﺎﺭﻭﻩ‬ ‫ﻷﻧﻔﺴﻬﻢ ﺩﻭﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻳﺄﰉ ﺍﻟﱠﻠ ‪‬ﻪ ﺇﻻ ﺃﻥ ﳚﻌﻞ ﻓﻀﻠﻪ ﻷﻫﻠﻪ‪ .‬ﻭﻛﻴﻒ ﻳﺴﻮﻍ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺬﺑﻴﺢ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﺑﺸﺮ ﺃﻡ ﺇﺳﺤﺎﻕ ﺑﻪ ﻭﺑﺎﺑﻨﻪ ﻳﻌﻘﻮﺏ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﻋﻦ‬ ‫ﻁ*‬ ‫ﻒ ِﺇﻧ‪‬ﺎ ﹸﺃ ْﺭ ِﺳ ﹾﻠﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻰ ﹶﻗ ْﻮ ِﻡ ﻟﹸﻮ ٍ‬ ‫ﺨ ْ‬ ‫ﺍﳌﻼﺋﻜﺔ‪ :‬ﺇ‪‬ﻢ ﻗﺎﻟﻮﺍ ﻹِﺑﺮﺍﻫﻴﻢ ﳌﺎ ﺃﺗﻮﻩ ﺑﺎﻟﺒﺸﺮﻯ‪ ﴿ :‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺏ﴾ ]ﻫﻮﺩ‪-٧٠ :‬‬ ‫ﻕ ‪‬ﻳ ْﻌﻘﹸﻮ ‪‬‬ ‫ﻕ ‪‬ﻭﻣِﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ِﺇ ْﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺸ ْﺮﻧ‪‬ﺎﻫ‪‬ﺎ ِﺑِﺈ ْﺳﺤ‪‬ﺎ ‪‬‬ ‫ﺖ ﹶﻓ‪‬ﺒ ‪‬‬ ‫ﺤ ﹶﻜ ْ‬ ‫ﻀِ‬ ‫ﻭ‪‬ﺍ ْﻣ ‪‬ﺮﹶﺃﺗ‪‬ﻪ‪ ‬ﻗﹶﺎِﺋ ‪‬ﻤ ﹲﺔ ﹶﻓ ‪‬‬ ‫ﺐ ﺃﻥ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ‬ ‫‪ [٧١‬ﻓﻤﺤﺎﻝ ﺃﻥ ﻳﺒﺸﺮﻫﺎ ﺑﺄﻧﻪ ﻳﻜﻮﻥ ﳍﺎ ﻭﻟﺪ‪ ،‬ﰒ ﻳﺄﻣﺮ ﺑﺬﲝﻪ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﺍﻟﺴﻼﻡ ﺩﺍﺧﻞ ﰲ ﺍﻟﺒﺸﺎﺭﺓ‪ ،‬ﹶﻓ‪‬ﺘﻨ‪‬ﺎﻭ‪‬ﻝ ﺍﻟﺒﺸﺎﺭﺓ ﻹِﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻇﺎﻫِﺮ ﺍﻟﻜﻼﻡ ﻭﺳﻴﺎﻗﹸﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﺫﻛﺮﲤﻮﻩ ﻟﻜﺎﻥ )ﻳﻌﻘﻮﺏ( ﳎﺮﻭﺭﹰﺍ ﻋﻄﻔﹰﺎ ﻋﻠﻰ‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﴿ﻭﻣﻦ ﻭﺭﺍﺀ ﺇﺳﺤﺎﻕ ﻳﻌﻘﻮﺏ﴾ ﺃﻱ‪ :‬ﻭﻳﻌﻘﻮﺏ ﻣﻦ ﻭﺭﺍﺀ ﺇﺳﺤﺎﻕ‪.‬‬ ‫ﺏ ﻣﺒﺸﺮﹰﺍ ﺑﻪ‪ ،‬ﻷﻥ ﺍﻟﺒﺸﺎﺭ ﹶﺓ ﻗﻮﻝ ﳐﺼﻮﺹ‪ ،‬ﻭﻫﻲ ﺃﻭ ﹸﻝ‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﳝﻨﻊ ﺍﻟﺮﻓ ‪‬ﻊ ﺃﻥ ﻳﻜﻮﻥ ﻳﻌﻘﻮ ‪‬‬ ‫ﻕ ‪‬ﻳ ْﻌﻘﹸﻮﺏ﴾ ﲨﻠﺔ ﻣﺘﻀﻤﻨﺔ ﳍﺬﻩ ﺍﻟﻘﻴﻮﺩ‪،‬‬ ‫ﺧﱪ ﺳﺎ ‪‬ﺭ ﺻﺎﺩﻕ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ِﻣ ْﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ِﺇ ْﺳﺤ‪‬ﺎ ‪‬‬ ‫ﻓﺘﻜﻮﻥ ﺑﺸﺎﺭﺓ‪ ،‬ﺑﻞ ﺣﻘﻴﻘﺔ ﺍﻟﺒﺸﺎﺭﺓ ﻫﻲ ﺍﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺒﺸﺎﺭﺓ ﻗﻮ ﹰﻻ‪ ،‬ﻛﺎﻥ‬ ‫ﻣﻮﺿﻊ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻧﺼﺒﹰﺎ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻛﺄﻥ ﺍﳌﻌﲎ‪ :‬ﻭﻗﻠﻨﺎ ﳍﺎ‪ :‬ﻣﻦ ﻭﺭﺍﺀ ﺇِﺳﺤﺎﻕ‬ ‫ﺕ ﻓﻼﻧﹰﺎ ِﺑﻘﹸﺪﻭﻡ ﺃﺧﻴﻪ ‪‬ﻭﹶﺛ ﹶﻘِﻠ ِﻪ ﰲ ﺃﺛﺮﻩ‪ ،‬ﱂ ﻳﻌﻘﻞ ﻣﻨﻪ ﺇﻻ‬ ‫ﻳﻌﻘﻮﺏ‪ ،‬ﻭﺍﻟﻘﺎﺋﻞ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺑﺸﺮ ‪‬‬


‫‪٣٠‬‬ ‫ﺐ ﺫﻭ ﻓﻬﻢ ﻓﻴﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﰒ ﻳ‪‬ﻀﻌﻒ ﺍﳉ ‪‬ﺮ ﺃﻣﺮ َﺁﺧﺮ‪،‬‬ ‫ﺑﺸﺎﺭﺗﻪ ﺑﺎﻷﻣﺮﻳﻦ ﲨﻴﻌﹰﺎ‪ .‬ﻫﺬﺍ ﳑ‪‬ﺎ ﻻ ﻳﺴﺘﺮﻳ ‪‬‬ ‫ﻭﻫﻮ ﺿﻌﻒ ﻗﻮﻟﻚ‪ :‬ﻣﺮﺭﺕ ﺑﺰﻳﺪ ‪‬ﻭ ِﻣ ْﻦ ﺑﻌﺪﻩ ﻋﻤﺮﻭ‪ ،‬ﻭﻷﻥ ﺍﻟﻌﺎﻃﻒ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺣﺮﻑ‬ ‫ﺍﳉﺮ‪.،‬ﻓﻼ ﻳﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍ‪‬ﺮﻭﺭ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺣﺮﻑ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ‬ ‫ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺫﻛﺮ ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﺑﻨﻪ ﺍﻟﺬﺑﻴﺢ ﰲ ﺳﻮﺭﺓ )ﺍﻟﺼﺎﻓﺎﺕ( ﻗﺎﻝ‪:‬‬ ‫ﺠﺰِﻱ‬ ‫ﻚ ‪‬ﻧ ْ‬ ‫ﺖ ﺍﻟ ‪‬ﺮ ْﺅﻳ‪‬ﺎ ِﺇﻧ‪‬ﺎ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬ ‫ﲔ * ‪‬ﻭﻧ‪‬ﺎ ‪‬ﺩْﻳﻨ‪‬ﺎ ‪‬ﻩ ﺃﹶﻥ ‪‬ﻳِﺈْﺑﺮ‪‬ﺍﻫِﻴﻢ‪ * ‬ﹶﻗ ْﺪ ‪‬‬ ‫ﺠِﺒ ِ‬ ‫﴿ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ْﺳﹶﻠﻤ‪‬ﺎ ‪‬ﻭ‪‬ﺗﹼﻠ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬‬ ‫ﻼﺀُ ﺍﹾﻟﻤ‪ِ‬ﺒﲔ‪ * ‬ﻭﹶﻓ ‪‬ﺪْﻳﻨ‪‬ﺎ ‪‬ﻩ ِﺑ ِﺬْﺑ ٍﺢ ‪‬ﻋﻈِﻴ ٍﻢ * ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ‪‬ﻋﹶﻠْﻴ ِﻪ ﻓِﻲ‬ ‫ﲔ * ِﺇ ﹼﻥ ‪‬ﻫﺬﹶﺍ ﹶﻟﻬ‪ ‬ﻮ ﺍﹾﻟ‪‬ﺒ ﹶ‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﺍﹾﻟﻤ‪ْ ‬‬ ‫ﲔ﴾‬ ‫ﲔ * ِﺇﻧ‪ ‬ﻪ ِﻣ ْﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ﺍﹾﻟﻤ‪ْ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﺠﺰِﻱ ﺍﹾﻟﻤ‪ْ ‬‬ ‫ﻚ ‪‬ﻧ ْ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ ‪‬ﻰ ِﺇْﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ * ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺍﻵ ِﺧﺮِﻳ ‪‬ﻦ * ‪‬ﺳ ﹶ‬ ‫ﲔ﴾‬ ‫ﺤ ‪‬‬ ‫ﻕ ‪‬ﻧِﺒ‪‬ﻴﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﺸ ْﺮﻧ‪‬ﺎ ‪‬ﻩ ِﺑِﺈ ْﺳﺤ‪‬ﺎ ‪‬‬ ‫]ﺍﻟﺼﺎﻓﺎﺕ‪ .[١١١-١٠٣ :‬ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﺑ ‪‬‬ ‫]ﺍﻟﺼﺎﻓﺎﺕ‪ .[١١٢ :‬ﻓﻬﺬﻩ ﺑﺸﺎﺭﺓ ﻣﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻪ ﺷﻜﺮﹰﺍ ﻋﻠﻰ ﺻﱪﻩ ﻋﻠﻰ ﻣﺎ ﺃﹸ ِﻣ ‪‬ﺮ ﺑﻪ‪،‬‬ ‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﰲ ﺃﻥ ﺍﳌﺒﺸ‪‬ﺮ ﺑﻪ ﻏ ‪‬ﲑ ﺍﻷﻭﻝ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺎﻟﻨﺺ ﻓﻴﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺎﻟﺒﺸﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻗﻌﺖ ﻋﻠﻰ ﻧﺒﻮﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﳌﺎ ﺻﱪ ﺍﻷﺏ ﻋﻠﻰ ﻣﺎ ﺃﹸﻣﺮ ﺑﻪ‪،‬‬ ‫ﻭﺃﹶﺳﻠﻢ ﺍﻟﻮﻟﺪ ﻷﻣﺮ ﺍﻟﻠﹼﻪ‪ ،‬ﺟﺎﺯﺍﻩ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺃﻋﻄﺎﻩ ﺍﻟﻨ‪‬ﺒﻮﺓ‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﺍﻟﺒﺸﺎﺭﺓ ﻭﻗﻌﺖ ﻋﻠﻰ ﺍ‪‬ﻤﻮﻉ‪ :‬ﻋﻠﻰ ﺫﺍﺗﻪ ﻭﻭﺟﻮﺩﻩ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻴﺎﹰ‪ ،‬ﻭﳍﺬﺍ‬ ‫ﺝ ﺍﻟﺒِﺸﺎﺭﺓ ﺃﻥ ﺗﻘﻊ‬ ‫ﻧﺼﺐ )ﻧﺒﻴﹰﺎ( ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﳌﻘﺪ‪‬ﺭ‪ ،‬ﺃﻱ‪ :‬ﻣﻘﺪﺭﹰﺍ ﻧﺒﻮﺗﻪ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺇﺧﺮﺍ ‪‬‬ ‫ﻀﹶﻠﺔِ‪ ،‬ﻫﺬﺍ ﻣ‪‬ﺤﺎﻝ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﻞ‬ ‫ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﰒ ﲣﺺ ﺑﺎﳊﺎﻝ ﺍﻟﺘﺎﺑﻌﺔ ﺍﳉﺎﺭﻳﺔ ﳎﺮﻯ ﺍﻟ ﹶﻔ ْ‬ ‫ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﺒِﺸﺎﺭ ﹸﺓ ﻋﻠﻰ ﻧﺒﻮﺗﻪ‪ ،‬ﻓﻮﻗﻮﻋﻬﺎ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪.‬‬ ‫ﲔ ﻳﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺤﺮ ‪‬ﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﻟﺬﺑﻴﺢ ﻛﺎﻥ ﲟﻜﹼﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺟ‪‬ﻌﻠﺖ ﺍﻟﻘﺮﺍﺑ ‪‬‬ ‫‪‬ﺟﻌِﻞ ﺍﻟﺴﻌ ‪‬ﻲ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻭﺭﻣﻲ ﺍﳉﻤﺎﺭ ﺗﺬﻛﲑﹰﺍ ﻟﺸﺄﻥ ﺇِﲰﺎﻋﻴﻞ ﻭﺃﻣ‪‬ﻪ‪ ،‬ﻭﺇﻗﺎﻣ ﹰﺔ ﻟﺬﻛﺮ‬ ‫ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﻭﺃﻣﻪ ﳘﺎ ﺍﻟﻠﱠﺬﺍﻥ ﻛﺎﻧﺎ ﲟﻜﹼﺔ ﺩﻭﻥ ﺇﺳﺤﺎﻕ ﻭﺃﻣﻪ‪ ،‬ﻭﳍﺬﺍ ﺍﺗﺼﻞ‬ ‫ﻣﻜﺎ ﹸﻥ ﺍﻟﺬﺑﺢ ﻭﺯﻣﺎﻧ‪‬ﻪ ﺑﺎﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻙ ﰲ ﺑﻨﺎﺋﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨ‪‬ﺤ ‪‬ﺮ‬ ‫ﲟﻜﹼﺔ ﻣِﻦ ﲤﺎﻡ ﺣﺞ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﻳﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﺯﻣﺎﻧﹰﺎ ﻭﻣﻜﺎﻧﺎﹰ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﺍﻟﺬﺑﺢ ﺑﺎﻟﺸﺎﻡ ﻛﻤﺎ ﻳﺰﻋﻢ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ﻭﻣﻦ ﺗﻠﻘﻰ ﻋﻨﻬﻢ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻟﻘﺮﺍﺑﲔ ﻭﺍﻟﻨ‪‬ﺤﺮ‬ ‫ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻻ ﲟﻜﹼﺔ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﲰﻰ ﺍﻟﺬﺑﻴﺢ ﺣﻠﻴﻤﹰﺎ‪ .‬ﻷﻧﻪ ﻻ ﺃﺣﻠﻢ ﳑﻦ ﺃﺳﻠﻢ ﻧﻔﺴﻪ ﻟﻠﺬﺑﺢ‬ ‫ﻒ ِﺇْﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ‬ ‫ﺿْﻴ ِ‬ ‫ﺚ ‪‬‬ ‫ﻃﺎﻋﺔ ﻟﺮﺑﻪ‪ .‬ﻭﳌﺎ ﺫﻛﺮ ﺇﺳﺤﺎﻕ ﲰﺎﻩ ﻋﻠﻴﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﺎ ‪‬ﻙ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﻼ ‪‬ﻡ ﹶﻗ ْﻮ ‪‬ﻡ ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﻭ ﹶﻥ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ‪-٢٤ :‬‬ ‫ﲔ * ِﺇ ﹾﺫ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﹾﺍ ‪‬ﻋﹶﻠْﻴ ِﻪ ﹶﻓﻘﹶﺎﻟﹸﻮﹾﺍ ‪‬ﺳﻼﹶﻣﹰﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹶ‬ ‫ﺍﹾﻟﻤ‪ ‬ﹾﻜ ‪‬ﺮ ِﻣ ‪‬‬ ‫ﻼ ٍﻡ ‪‬ﻋﻠﹶﻴ ٍﻢ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ‪ [٢٨ :‬ﻭﻫﺬﺍ‬ ‫ﺸﺮ‪‬ﻭ ‪‬ﻩ ِﺑﻐ‪ ‬ﹶ‬ ‫ﻒ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﺨ ْ‬ ‫‪ [٢٥‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪﴿ :‬ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻻ ‪‬ﺗ ‪‬‬


‫‪٣١‬‬ ‫ﺴ ‪‬ﺮ‪‬ﻳ ِﺔ‪ .‬ﻭﺃﻳﻀﹰﺎ‬ ‫ﺇﺳﺤﺎﻕ ﺑﻼ ﺭﻳﺐ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻲ ﺍﳌﺒﺸ‪‬ﺮﺓ ﺑﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻓﻤﻦ ﺍﻟ ‪‬‬ ‫ﺱ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻫﺬﺍ ﲞﻼﻑ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻓﺈﻧﻪ ﻭﻟﺪ ﻗﺒ ﹶﻞ ﺫﻟﻚ‪.‬‬ ‫ﻓﺈ‪‬ﻤﺎ ‪‬ﺑﺸ‪‬ﺮﺍ ﺑﻪ ﻋﻠﻰ ﺍﻟ ِﻜ ‪‬ﱪ ﻭﺍﻟ‪‬ﻴ ﹾﺄ ِ‬ ‫ﺐ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺟﺮﻯ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺃ ﱠﻥ ﺑﻜﺮ ﺍﻷﻭﻻﺩ ﺃﺣ ‪‬‬ ‫ﳑﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺳﺄﻝ ﺭﺑﻪ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻭﻫﺒﻪ ﻟﻪ‪ ،‬ﺗﻌﻠﻘﺖ ‪‬ﺷ ْﻌ‪‬ﺒ ﹲﺔ ﻣﻦ ﻗﻠﺒﻪ‬ ‫ﺐ ﻳﻘﺘﻀﻲ ﺗﻮﺣﻴ ‪‬ﺪ ﺍﶈﺒﻮﺏ ﺑﺎﶈﺒﺔ‪ ،‬ﻭﺃﻥ‬ ‫ﺼ ‪‬‬ ‫ﲟﺤﺒﺘﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﺍﲣﺬﻩ ﺧﻠﻴﻼﹰ‪ ،‬ﻭﺍﳋﹸﻠﺔ ‪‬ﻣْﻨ ِ‬ ‫ﻻ ﻳ‪‬ﺸﺎﺭﻙ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﻮﻟ ‪‬ﺪ ﺷﻌﺒ ﹰﺔ ﻣﻦ ﻗﻠﺐ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﺟﺎﺀﺕ ﹶﻏﻴْﺮ ﹸﺓ ﺍﳋﹸﻠﺔ‬ ‫ﺗﻨﺘﺰﻋﻬﺎ ﻣﻦ ﻗﻠﺐ ﺍﳋﻠﻴﻞ‪ ،‬ﻓﺄﻣﺮﻩ ﺑﺬﺑﺢ ﺍﶈﺒﻮﺏ‪ ،‬ﻓﻠﻤﺎ ﺃﻗﺪﻡ ﻋﻠﻰ ﺫﲝﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﳏﺒ ﹸﺔ ﺍﻟﻠﹼﻪ‬ ‫ﺖ ﺍﳋﻠﺔ ﺣﻴﻨﺌ ٍﺬ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﳌﺸﺎﺭﻛﺔ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﰲ‬ ‫ﺼ ِ‬ ‫ﺃﻋﻈ ‪‬ﻢ ﻋﻨﺪﻩ ﻣﻦ ﳏﺒﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﺧﹶﻠ ‪‬‬ ‫ﺍﻟﺬﺑﺢ ﻣﺼﻠﺤﺔ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﺍﳌﺼﻠﺤ ﹸﺔ ﺇﳕﺎ ﻫﻲ ﰲ ﺍﻟﻌﺰﻡ ﻭﺗﻮﻃﲔ ﺍﻟﻨﻔﺲ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ‪‬ﺣﺼ‪‬ﻞ‬ ‫ﺴ ‪‬ﺦ ﺍﻷﻣﺮ‪ ،‬ﻭﻓﹸﺪﻱ ﺍﻟﺬﺑﻴﺢ‪ ،‬ﻭ‪‬ﺻﺪ‪‬ﻕ ﺍﳋﻠﻴ ﹸﻞ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﺣﺼﻞ ﻣﺮﺍﺩ ﺍﻟﺮﺏ‪.‬‬ ‫ﺍﳌﻘﺼﻮﺩ‪ ،‬ﹶﻓﻨ‪ِ ‬‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻻﺧﺘﺒﺎﺭ ﺇﳕﺎ ﺣﺼﻞ ﻋﻨﺪ ﺃﻭﻝ ﻣﻮﻟﻮﺩ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻴﺤﺼﻞ‬ ‫ﰲ ﺍﳌﻮﻟﻮﺩ ﺍﻵﺧﺮ ﺩﻭﻥ ﺍﻷﻭﻝ‪ ،‬ﺑﻞ ﱂ ﳛﺼﻞ ﻋﻨﺪ ﺍﳌﻮﻟﻮﺩ ﺍﻵﺧﺮ ﻣﻦ ﻣﺰﺍﲪﺔ ﺍﳋﻠﺔ ﻣﺎ‬ ‫ﻳﻘﺘﻀﻲ ﺍﻷﻣﺮ ﺑﺬﲝﻪ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺳﺎﺭﺓ ﺍﻣﺮﺃﺓ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻏﺎﺭﺕ ﻣﻦ ﻫﺎﺟﺮ ﻭﺍﺑﻨﻬﺎ ﺃﺷﺪ ﺍﻟﻐﲑﺓ‪،‬‬ ‫ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﺟﺎﺭﻳﺔ‪ ،‬ﻓﻠﻤﺎ ﻭﻟﺪﺕ ﺇﲰﺎﻋﻴﻞ ﻭﺃﹶﺣﺒ‪‬ﻪ ﺃﺑﻮﻩ‪ ،‬ﺍﺷﺘﺪﺕ ﻏﲑﺓ )ﺳﺎﺭﺓ(‪ ،‬ﻓﺄﻣﺮ ﺍﻟﻠﹼﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳ‪‬ﺒﻌﺪ ﻋﻨﻬﺎ )ﻫﺎﺟﺮ( ﻭﺍﺑﻨﻬﺎ‪ ،‬ﻭﻳﺴﻜﻨﻬﺎ ﰲ ﺃﺭﺽ ﻣﻜﹼﺔ ﻟﺘﱪﺩ ﻋﻦ )ﺳﺎﺭﺓ(‬ ‫ﺣﺮﺍﺭ ﹸﺓ ﺍﻟﻐﲑﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﻭﺭﺃﻓﺘﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺄﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪ ﻫﺬﺍ ﺃﻥ ﻳﺬﺑﺢ‬ ‫ﺍﺑﻨﻬﺎ‪ ،‬ﻭﻳﺪﻉ ﺍﺑﻦ ﺍﳉﺎﺭﻳﺔ ﲝﺎﻟﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺭﲪﺔ ﺍﷲ ﳍﺎ ﻭﺇﺑﻌﺎﺩ ﺍﻟﻀﺮﺭ ﻋﻨﻬﺎ ﻭﺟﱪﻩ ﳍﺎ‪،‬‬ ‫ﻓﻜﻴﻒ ﻳﺄﻣﺮ ﺑﻌﺪ ﻫﺬﺍ ﺑﺬﺑﺢ ﺍﺑﻨﻬﺎ ﺩﻭﻥ ﺍﺑﻦ ﺍﳉﺎﺭﻳﺔ‪ ،‬ﺑﻞ ﺣﻜﻤﺘ‪‬ﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻗﺘﻀﺖ ﺃﻥ ﻳﺄﻣﺮ‬ ‫ﺐ ﺍﻟﺴﻴﺪﺓ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺗﺘﺒﺪﻝ ﻗﺴﻮ ﹸﺓ ﺍﻟﻐﲑﺓ‬ ‫ﺴ ‪‬ﺮ‪‬ﻳﺔِ‪ ،‬ﻓﺤﻴﻨﺌ ٍﺬ ﻳﺮﻕ ﻗﻠ ‪‬‬ ‫ﺑﺬﺑﺢ ﻭﻟﺪ ﺍﻟ ‪‬‬ ‫ﺭﲪﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﳍﺎ ﺑﺮﻛﺔ ﻫﺬﻩ ﺍﳉﺎﺭﻳﺔ ﻭﻭﻟﺪﻫﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻠﹼﻪ ﻻ ﻳﻀﻴﻊ ﺑﻴﺘﹰﺎ ﻫﺬﻩ ﻭﺍﺑﻨﻬﺎ ﻣﻨﻬﻢ‪،‬‬ ‫ﻱ ﻋﺒﺎﺩﻩ ﺟﱪﻩ ﺑﻌﺪ ﺍﻟﻜﺴﺮ‪ ،‬ﻭﻟﻄﻔﻪ ﺑﻌﺪ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﺃﻥ ﻋﺎﻗﺒﺔ ﺻﱪ )ﻫﺎﺟﺮ( ﻭﺍﺑﻨﻬﺎ‬ ‫ﻭﻟﻴ‪‬ﺮ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﺒ‪‬ﻌﺪ ﻭﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻐﺮﺑﺔ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺇﱃ ﺫﺑﺢ ﺍﻟﻮﻟﺪ ﺁﻟﺖ ﺇﱃ ﻣﺎ ﺁﻟﺖ ﺇﻟﻴﻪ‪ ،‬ﻣﻦ ﺟ‪‬ﻌﻞ‬ ‫ﺕ ﳍﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻚ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻣﺘﻌﺒﺪﺍ ٍ‬ ‫ﺁﺛﺎﺭﳘﺎ ﻭﻣﻮﺍﻃﻰﺀ ﺃﻗﺪﺍﻣﻬﻤﺎ ﻣﻨﺎﺳ ‪‬‬ ‫ﻭﻫﺬﻩ ﺳﻨﺘﻪ ﺗﻌﺎﱃ ﻓِﻴﻤ‪‬ﻦ ﻳ‪‬ﺮﻳﺪ ﺭﻓﻌﻪ ﻣِﻦ ﺧﻠﻘﻪ ﺃﻥ ﳝ ‪‬ﻦ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﺳﺘﻀﻌﺎﻓﻪ ﻭﺫﻟﻪ ﻭﺍﻧﻜﺴﺎﺭﻩ‪.‬‬ ‫ﺠ ‪‬ﻌﹶﻠﻬ‪‬ﻢ‪‬‬ ‫ﺠ ‪‬ﻌﹶﻠﻬ‪ْ ‬ﻢ ﹶﺃِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻭ‪‬ﻧ ْ‬ ‫ﺽ ‪‬ﻭ‪‬ﻧ ْ‬ ‫ﻀ ِﻌﻔﹸﻮﹾﺍ ﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻧﺮِﻳ ‪‬ﺪ ﺃﹶﻥ ﻧ‪ ‬ﻤﻦ‪ ‬ﻋﻠﹶﻰ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﺍ ْﺳ‪‬ﺘ ْ‬ ‫ﲔ﴾ ]ﺍﻟﻘﺼﺺ‪ [٥ :‬ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ‪‬ﻳﺆْﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﺍﹾﻟﻮ‪‬ﺍ ِﺭِﺛ ‪‬‬


‫‪٣٢‬‬ ‫ﻭﻟﻨﺮﺟﻊ ﺇِﱃ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺳﲑﺗﻪ ج ﻭﻫﺪﻳﻪ ﻭﺃﺧﻼﻗﻪ ﻻ ﺧﻼﻑ ﺃﻧﻪ ﻭﻟﺪ ج ﲜﻮﻑ‬ ‫ﻣﻜﹼﺔ‪ ،‬ﻭﺃﻥ ﻣﻮﻟﺪﻩ ﻛﺎﻥ ﻋﺎ ‪‬ﻡ ﺍﻟﻔﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﺃﻣ ‪‬ﺮ ﺍﻟﻔﻴﻞ ﺗﻘﺪِﻣﺔ ﻗﺪ‪‬ﻣﻬﺎ ﺍﻟﻠﹼﻪ ﻟﻨﺒﻴﻪ ﻭﺑﻴﺘﻪ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺄﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ﻛﺎﻧﻮﺍ ﻧﺼﺎﺭﻯ ﺃﻫﻞ ﻛِﺘﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﺩﻳﻨﻬﻢ ﺧﲑﹰﺍ ﻣِﻦ ﺩﻳﻦ ﺃﻫﻞ ﻣﻜﹼﺔ ﺇﺫ‬ ‫ﺫﺍﻙ‪ ،‬ﻷَ‪‬ﻢ ﻛﺎﻧﻮﺍ ‪‬ﻋﺒ‪‬ﺎﺩ ﺃﻭﺛﺎﻥ‪ ،‬ﻓﻨﺼﺮﻫﻢ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ﻧﺼﺮﹰﺍ ﻻ ﺻﻨ‪‬ﻊ ﻟﻠﺒﺸﺮ ﻓﻴﻪ‪،‬‬ ‫ﺇﺭﻫﺎﺻﹰﺎ ﻭﺗﻘﺪِﻣﺔ ﻟﻠﻨﱯ ج ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﻣﻜﱠﺔ‪ ،‬ﻭﺗﻌﻈﻴﻤﹰﺎ ﻟﻠﺒﻴﺖ ﺍﳊﺮﺍﻡ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﰲ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻫﻞ ﺗﻮﰲ ﻭﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﲪﻞ‪ ،‬ﺃﻭ ﺗﻮﰲ ﺑﻌﺪ‬ ‫ﻭﻻﺩﺗﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ :‬ﺃﺻﺤﻬﻤﺎ‪ :‬ﺃﻧﻪ ﺗﻮﰲ ﻭﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﲪﻞ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺗﻮﰲ ﺑﻌﺪ ﻭﻻﺩﺗﻪ ﺑﺴﺒﻌﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻻ ﺧﻼﻑ ﺃﻥ ﹸﺃﻣ‪‬ﻪ ﻣﺎﺗﺖ ﺑﲔ ﻣﻜﹼﺔ‬ ‫ﻭﺍﳌﺪﻳﻨﺔ )ﺑﺎﻷﺑﻮﺍﺀ()‪ (٥٠‬ﻣﻨﺼﺮﻓﻬﺎ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻣِﻦ ﺯﻳﺎﺭﺓ ﺃﺧﻮﺍﻟﻪ‪ ،‬ﻭﱂ ﻳﺴﺘﻜﻤﻞ ﺇﺫ ﺫﺍﻙ ﺳﺒ ‪‬ﻊ‬ ‫ﺳﻨﲔ‪.‬‬ ‫‪‬ﻭ ﹶﻛ ﹶﻔﻠﹶﻪ ﺟﺪ‪‬ﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻭﺗ‪‬ﻮﰲ ﻭﻟِﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳓ ‪‬ﻮ ﲦﺎﻥ ﺳﻨﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺖ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮ‪ ،‬ﰒ ﹶﻛ ﹶﻔﻠﹶﻪ ﻋﻤ‪‬ﻪ ﺃﺑﻮ ﻃﺎﻟﺐ‪ ،‬ﻭﺍﺳﺘﻤﺮﺕ ﻛﻔﺎﻟﺘ‪‬ﻪ ﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺛِﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ‪،‬‬ ‫ﺧﺮﺝ ﺑﻪ ﻋﻤ‪‬ﻪ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ِﺳﻨ‪ ‬ﻪ ﺗﺴ ‪‬ﻊ ﺳﻨﲔ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳋﺮﺟﺔ ﺭﺁﻩ ‪‬ﺑﺤِﲑﻯ‬ ‫ﺍﻟﺮﺍﻫﺐ‪ ،‬ﻭﺃﻣﺮ ﻋﻤﻪ ﺃﻻ ‪‬ﻳ ﹾﻘﺪ‪‬ﻡ ﺑﻪ ﺇﱃ ﺍﻟﺸﺎﻡ ﺧﻮﻓﹰﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﺒﻌﺜﻪ ﻋﻤ‪‬ﻪ ﻣﻊ ﺑﻌﺾ‬ ‫ﻏﻠﻤﺎﻧﻪ ﺇﱃ ﻣﻜﹼﺔ‪ ،‬ﻭﻭﻗﻊ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﺮﻣﺬﻱ)‪ (٥١‬ﻭﻏﲑﻩ ﺃﻧﻪ ﺑﻌﺚ ﻣﻌﻪ ﺑﻼﻻﹰ‪،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻐﻠﻂ‬ ‫ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻓﺈﻥ ﺑﻼ ﹰﻻ ﺇﺫ ﺫﺍﻙ ﻟﻌﻠﹼﻪ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻣﻊ ﻋﻤﻪ‪ ،‬ﻭﻻ ﻣﻊ‬ ‫ﺃﰊ ﺑﻜﺮ‪ .‬ﻭﺫﻛﺮ ﺍﻟﺒﺰﺍﺭ ﰲ )ﻣﺴﻨﺪﻩ( ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻭﺃﺭﺳﻞ ﻣﻌﻪ ﻋﻤﻪ ﺑﻼﻻﹰ‪،‬‬ ‫ﻼ‪.‬‬ ‫ﻭﻟﻜﻦ ﻗﺎﻝ‪ :‬ﺭﺟ ﹰ‬ ‫ﻓﻠﻤ‪‬ﺎ ﺑﻠﻎ ﲬﺴﹰﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﺧﺮﺝ ﺇﱃ ﺍﻟﺸﺎﻡ ﰲ ﲡﺎﺭﺓ‪ ،‬ﻓﻮﺻﻞ ﺇﱃ )ﺑﺼﺮﻯ( ﰒ‬ ‫ﺖ ﺧﻮﻳﻠﺪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺗﺰﻭﺟﻬﺎ ﻭﻟﻪ ﺛﻼﺛﻮﻥ ﺳﻨﺔ‪.‬‬ ‫ﺐ ﺭﺟﻮﻋﻪ ﺧﺪﳚﺔ ﺑﻨ ‪‬‬ ‫ﺭﺟﻊ‪ ،‬ﻓﺘﺰﻭﺝ ‪‬ﻋ ِﻘ ‪‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺣﺪﻯ ﻭﻋﺸﺮﻭﻥ‪ ،‬ﻭﺳﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﻫﻲ ﺃﻭ ﹸﻝ ﺍﻣﺮﺃﺓ ﺗﺰﻭﺟﻬﺎ‪ ،‬ﻭﺃﻭﻝ ﺍﻣﺮﺃﺓ ﻣﺎﺗﺖ‬ ‫ﻣﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﻭﱂ ﻳﻨﻜﺢ ﻋﻠﻴﻬﺎ ﻏﲑﻫﺎ‪ ،‬ﻭﺃﻣﺮﻩ ﺟﱪﻳ ﹸﻞ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻣﻦ ﺭ‪‬ﺎ)‪.(٥٢‬‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﺇﻟﻴﻪ ﺍﳋﻠﻮﺓ‪ ،‬ﻭﺍﻟﺘﻌﺒ ‪‬ﺪ ﻟﺮﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﳜﻠﻮ ﺑـ )ﻏﺎﺭ ﺣﺮﺍﺀ( ﻳ‪‬ﺘ ‪‬ﻌﺒ‪ ‬ﺪ ﻓﻴﻪ‬ ‫ﰒ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫)‪ (٥٠‬ﻗﺮﻳﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻔﹸﺮﻉ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳉﺤﻔﺔ ﳑﺎ ﻳﻠﻲ ﺍﳌﺪﻳﻨﺔ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻭﻥ ﻣﻴﻼ‪.‬‬ ‫)‪ (٥١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٦٢٤‬ﰲ ﺍﳌﻨﺎﻗﺐ‪ :‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺑﺪﺀ ﻧﺒﻮﺓ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٥٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٠٥/٧‬ﰲ ﺍﳌﻨﺎﻗﺐ‪ :‬ﺑﺎﺏ ﺗﺰﻭﻳﺞ ﺍﻟﻨﱯ ج ﺧﺪﳚﺔ ﻭﻓﻀﻠﻬﺎ‪.‬‬


‫‪٣٣‬‬ ‫ﺾ ﺇﻟﻴﻪ‬ ‫ﺖ ﺇﻟﻴﻪ ﺍﻷﻭﺛﺎﻥ ﻭﺩﻳ ‪‬ﻦ ﻗﻮﻣﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺷﻲﺀ ﺃﺑﻐ ‪‬‬ ‫ﻀ ْ‬ ‫ﺕ ﺍﻟﻌﺪﺩ)‪ ،(٥٣‬ﻭ‪‬ﺑ ‪‬ﻐ ‪‬‬ ‫ﺍﻟﻠﻴﺎﱄ ﺫﻭﺍ ِ‬ ‫ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻓﻠﻤﺎ ﹶﻛﻤ‪ ‬ﹶﻞ ﻟﻪ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﺃﺷﺮﻕ ﻋﻠﻴﻪ ﻧﻮ ‪‬ﺭ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺃﻛﺮﻣﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﺑﺮﺳﺎﻟﺘﻪ‪ ،‬ﻭﺑﻌﺜﻪ‬ ‫ﺇﱃ ﺧﻠﻘﻪ‪ ،‬ﻭﺍﺧﺘﺼﻪ ﺑﻜﺮﺍﻣﺘﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﻣﻴﻨ‪‬ﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩﺓ‪ .‬ﻭﻻ ﺧﻼﻑ ﺃﻥ ﻣﺒﻌﺜﻪ ج‬ ‫ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺷﻬﺮ ﺍﳌﺒﻌﺚ‪ .‬ﻓﻘﻴﻞ‪ :‬ﻟﺜﻤﺎﻥ ﻣﻀﲔ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﺳﻨﺔ‬ ‫ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ﻣﻦ ﻋﺎﻡ ﺍﻟﻔﻴﻞ‪ ،‬ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻷﻛﺜﺮﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻱ ﺃﹸْﻧ ِﺰ ﹶﻝ ﻓِﻴ ِﻪ ﺍﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ‪[١٨٥ :‬‬ ‫ﻭﺍﺣﺘﺞ ﻫﺆﻻﺀ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺷ ْﻬﺮ‪ ‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ﺍﹼﻟ ِﺬ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺃﻭﻝ ﻣﺎ ﺃﻛﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺒﻮﺗﻪ‪ ،‬ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ‬ ‫ﳛﲕ ﺍﻟﺼﺮﺻﺮﻱ ﺣﻴﺚ ﻳﻘﻮﻝ ﰲ ﻧﻮﻧﻴﺘﻪ‪:‬‬ ‫‪‬ﺷ ‪‬ﻤﺲ‪ ‬ﺍﻟﻨ‪‬ﺒ ‪‬ﻮ ِﺓ ِﻣ ‪‬ﻨﻪ‪ ‬ﰲ ‪‬ﺭﻣ‪‬ﻀﺎ ِﻥ‬ ‫ﺖ‬ ‫ﺖ ﻋ‪‬ﻠ ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﻮ ﹶﻥ ﹶﻓﹶﺄ ‪‬ﺷ ‪‬ﺮ ﹶﻗ ‪‬‬ ‫‪‬ﻭﹶﺃ‪‬ﺗ ‪‬‬ ‫ﻭﺍﻷﻭﻟﻮﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺇﳕﺎ ﻛﺎﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁ ِﻥ ﰲ ﺭﻣﻀﺎﻥ ﲨﻠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺇﱃ‬ ‫ﺑﻴﺖ ﺍﻟﻌﺰ‪‬ﺓ‪ ،‬ﰒ ﺃﹸﻧﺰﻝ ‪‬ﻣ‪‬ﻨﺠ‪‬ﻤﺎ ﲝﺴﺐ ﺍﻟﻮﻗﺎﺋﻊ ﰲ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ)‪.(٥٤‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺃﻧﺰ ﹶﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻱ ﰲ ﺷﺄﻧﻪ ﻭﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﻓﺮﺽ ﺻﻮﻣﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ‬ ‫ﺍﺑﺘﺪﺍ ُﺀ ﺍﳌﺒﻌﺚ ﰲ ﺷﻬﺮ ﺭﺟﺐ‪.‬‬ ‫ﺐ ﻋﺪﻳﺪﺓ‪:‬‬ ‫ﻭﻛﻤﻞ ﺍﻟﻠﹼﻪ ﻟﻪ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺣﻲ ﻣﺮﺍﺗ ‪‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﺍﻟﺮ‪‬ﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﺒﺪﹶﺃ ﻭﺣﻴﻪ ج‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺮﻯ ﺭﺅﻳﺎ ﺇﻻ ﺟﺎﺀﺕ‬ ‫ﻣﺜﻞ ﻓﻠﻖ ﺍﻟﺼﺒﺢ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺎ ﻛﺎﻥ ﻳ‪‬ﻠﻘﻴﻪ ﺍﳌﹶﻠﻚ‪ ‬ﰲ ‪‬ﺭﻭْﻋﻪ ﻭﻗﻠﺒﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺮﺍﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ج‪:‬‬ ‫ﺲ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺴْﺘ ﹾﻜ ِﻤ ﹶﻞ ِﺭ ْﺯﹶﻗﻬ‪‬ﺎ‪ ،‬ﻓﹶﺎ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ‬ ‫ﺕ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﺚ ﰲ ﺭ‪‬ﻭﻋﻲ ﹶﺃﻧ‪‬ﻪ ﹶﻟ ْﻦ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬ ‫ﺱ ‪‬ﻧ ﹶﻔ ﹶ‬ ‫ﺡ ﺍﻟﻘﹸﺪ‪ِ ‬‬ ‫)ِﺇﻥﱠ ﺭ‪‬ﻭ ‪‬‬ ‫ﺼ‪‬ﻴ ِﺔ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓِﺈﻥﱠ ﻣ‪‬ﺎ‬ ‫ﻕ ‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ‪‬ﺗ ﹾﻄﹸﻠﺒ‪‬ﻮ ‪‬ﻩ ِﺑ ‪‬ﻤ ْﻌ ِ‬ ‫ﺤ ِﻤﹶﻠ‪‬ﻨﻜﹸﻢ‪ ‬ﺍ ْﺳِﺘْﺒﻄﹶﺎ ُﺀ ﺍﻟ ‪‬ﺮ ْﺯ ِ‬ ‫‪‬ﻭﹶﺃ ْﺟ ِﻤﻠﹸﻮﺍ ﰲ ﺍﻟ ﱠﻄﹶﻠﺐِ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ْ‬ ‫)‪(٥٥‬‬ ‫ِﻋْﻨ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﹶﻻ ‪‬ﻳﻨ‪‬ﺎ ﹸﻝ ِﺇﻻﱠ ِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ( ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﹶﺃﻧ‪‬ﻪ ج ﻛﺎﻥ ﻳﺘﻤﱠﺜ ﹸﻞ ﻟﻪ ﺍ ﹶﳌﹶﻠﻚ‪ ‬ﺭﺟﻼﹰ‪ ،‬ﻓﻴ‪‬ﺨﺎﻃﺒﻪ ﺣﱴ ‪‬ﻳ ِﻌ ‪‬ﻲ ﻋﻨﻪ ﻣﺎ ﻳﻘﻮﻝ ﻟﻪ‪ ،‬ﻭﰲ‬ ‫)‪ (٥٣‬ﺣﺪﻳﺚ ﻣﻄﻮﻝ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢١/١‬ﰲ ﺍﻹﳝﺎﻥ‪ :‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻣﺴﻠﻢ )‪ (١٦٠‬ﰲ‬ ‫ﺍﻹﳝﺎﻥ‪.‬‬ ‫)‪ (٥٤‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ )‪ ،(١٤٤/٢‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٥٣٠/٢‬‬ ‫)‪ (٥٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﻠﺔ )‪ ،(٢٧ ،٢٦/١٠‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﺑﺸﻮﺍﻫﺪﻩ‪.‬‬


‫‪٣٤‬‬ ‫ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻛﺎﻥ ﻳﺮﺍﻩ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺣﻴﺎﻧﹰﺎ)‪.(٥٦‬‬ ‫ﻚ‬ ‫ﺼﹶﻠ ِﺔ ﺍﳉﺮﺱ‪ ،‬ﻭﻛﺎﻥ ﺃﹶﺷﺪ‪‬ﻩ ﻋﻠﻴﻪ ﹶﻓ‪‬ﻴ‪‬ﺘﹶﻠ‪‬ﺒﺲ‪ ‬ﺑﻪ ﺍﳌﻠ ‪‬‬ ‫ﺻ ﹾﻠ ‪‬‬ ‫ﺍﻟﺮ‪‬ﺍﺑﻌﺔ‪ :‬ﹶﺃﻧ‪‬ﻪ ﻛﺎﻥ ﻳﺄﺗﻴﻪ ﰲ ﻣﺜﻞ ‪‬‬ ‫ﺣﱴ ﺇﻥ ﺟﺒﻴﻨﻪ ﻟﻴﺘﻔﺼﺪ ﻋﺮﻗﹰﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﱪﺩ)‪ (٥٧‬ﻭﺣﱴ ﺇﻥ ﺭﺍﺳﻠﺘﻪ ﻟ‪‬ﺘْﺒﺮ‪‬ﻙ‪ ‬ﺑﻪ ﺇﱃ‬ ‫ﺍﻷﺭﺽ ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﻛﺒﻬﺎ)‪ (٥٨‬ﻭﻟﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻮﺣ ‪‬ﻲ ﻣﺮ ﹰﺓ ﻛﺬﻟﻚ‪ ،‬ﻭﻓﺨﺬﻩ ﻋﻠﻰ ﻓﺨﺬ ﺯﻳﺪ ﺑﻦ‬ ‫ﺛﺎﺑﺖ‪ ،‬ﻓﺜﻘﻠﺖ ﻋﻠﻴﻪ ﺣﱴ ﻛﺎﺩﺕ ﺗﺮﺿ‪‬ﻬﺎ)‪.(٥٩‬‬ ‫ﻚ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﱵ ﺧﻠﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﻮﺣﻲ ﺇﻟﻴﻪ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺃﻥ‬ ‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﺃﻧﻪ ‪‬ﻳﺮ‪‬ﻯ ﺍ ﹶﳌﹶﻠ ‪‬‬ ‫ﻳ‪‬ﻮ ِﺣﻴ‪‬ﻪ‪،‬ﻭﻫﺬﺍ ﻭﻗﻊ ﻟﻪ ﻣﺮﺗﲔ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﰲ ﺳﻮﺭﺓ ]ﺍﻟﻨ‪‬ﺠﻢ‪.(٦٠)[١٣-٧ :‬‬ ‫ﺕ ﻟﻴﻠﹶﺔ ﺍﳌﻌﺮﺍﺝ ﻣِﻦ ﻓﺮﺽ ﺍﻟﺼﻼﺓ‬ ‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﺎ ﺃﻭﺣﺎﻩ ﺍﻟﻠﹼﻪ ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍ ِ‬ ‫ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻟﻪ ﻣﻨﻪ ﺇﻟﻴﻪ ﺑﻼ ﻭﺍﺳﻄﺔ ‪‬ﻣﹶﻠﻚٍ‪ ،‬ﻛﻤﺎ ﻛﻠﹼﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻣﻮﺳﻰ ﺑﻦ ﻋِﻤﺮﺍﻥ‪،‬‬ ‫ﻭﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻫﻲ ﺛﺎﺑﺘﺔ ﳌﻮﺳﻰ ﻗﻄﻌﹰﺎ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺛﺒﻮ‪‬ﺎ ﻟﻨﺒﻴﻨﺎ ج ﻫﻮ ﰲ ﺣﺪﻳﺚ‬ ‫ﺍﻹِﺳﺮﺍﺀ‪.‬‬ ‫ﻭﻗﺪ ﺯﺍﺩ ﺑﻌﻀﻬﻢ ﻣﺮﺗﺒﺔ ﺛﺎﻣﻨﺔ ﻭﻫﻲ ﺗﻜﻠﻴﻢ ﺍﻟﻠﹼﻪ ﻟﻪ ﻛﻔﺎﺣﹰﺎ ﻣﻦ ﻏﲑ ﺣﺠﺎﺏ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻒ‬ ‫ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ج ﺭﺃﻯ ﺭﺑ‪‬ﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﺧﻼﻑ ﺑﲔ ﺍﻟﺴﻠ ِ‬ ‫ﻭﺍﳋﻠﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﲨﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻞ ﹸﻛﻠﱡﻬﻢ ﻣﻊ ﻋﺎﺋﺸﺔ ﻛﻤﺎ ﺣﻜﺎﻩ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ‬ ‫ﺍﻟﺪﺍﺭﻣﻲ ﺇﲨﺎﻋﹰﺎ ﻟﻠﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺧِﺘﺎﻧﻪ ج‪.‬‬ ‫)‪ (٥٦‬ﺣﺪﻳﺚ ﻋﻤﺮ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٨‬ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪.‬‬ ‫)‪ (٥٧‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٥٧ ،١٦٣ ،١٥٨/٦‬ﻭﻣﺎﻟﻚ )‪ ،(٢٠٢/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٠/١‬ﰲ ﺑﺪﺀ‬ ‫ﺍﻟﻮﺣﻲ‪ (١٢٢/٦) ،‬ﰲ ﺑﺪﺀ ﺍﳋﻠﻖ‪ :‬ﺑﺎﺏ ﺫﻛﺮ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﻣﺴﻠﻢ )‪ (٢٣٣٣‬ﰲ ﺍﻟﻔﻀﺎﺋﻞ‪ :‬ﺑﺎﺏ‬ ‫ﻋﺮﻕ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (١٤٩ ،١٤٧ ،١٤٦/٢‬ﰲ ﺍﻻﻓﺘﺘﺎﺡ‪ :‬ﺑﺎﺏ ﺟﺎﻣﻊ ﰲ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٦٣٨‬ﰲ ﺍﳌﻨﺎﻗﺐ‪.‬‬ ‫)‪ (٥٨‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ (١١٨/٦‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(٥٠٥/٢‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٥٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (١٩٦/٨‬ﰲ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪.‬‬ ‫)‪ (٦٠‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٧٧‬‬


‫‪٣٥‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻭ‪‬ﻟﺪ ﳐﺘﻮﻧﹰﺎ ﻣﺴﺮﻭﺭﺍﹰ‪ ،‬ﻭﺭﻭﻱ ﰲ ﺫﻟﻚ ﺣﺪﻳﺚ ﻻ ﻳﺼﺢ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‬ ‫ﺑﻦ ﺍﳉﻮﺯﻱ ﰲ )ﺍﳌﻮﺿﻮﻋﺎﺕ( ﻭﻟﻴﺲ ﻓﻴﻪ ﺣﺪﻳﺚ ﺛﺎﺑﺖ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺧﻮﺍﺻﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨ‪‬ﺎﺱ ﻳ‪‬ﻮﻟﺪ ﳐﺘﻮﻧﹰﺎ‪.‬‬ ‫ﺖ ﻋﻨﻬﺎ‪ :‬ﺧﺘ‪‬ﺎﻥ ﺧﱳ ﺻﺒﻴﺎﹰ‪ ،‬ﻓﻠﻢ‬ ‫ﻭﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﻣﺴﺄﻟﺔ ﺳﺌﻠ ‪‬‬ ‫ﻳﺴﺘﻘﺺ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺘﺎﻥ ﺟﺎﻭﺯ ﻧﺼﻒ ﺍﳊﺸﻔﺔ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻓﻼ ﻳﻌﻴﺪ‪ ،‬ﻷﻥ ﺍﳊﺸﻔﺔ‬ ‫ﺖ ﺃﺭﻯ ﺃﻥ‬ ‫ﺗﻐﻠﻆ‪ ،‬ﻭﻛﻠﻤﺎ ﻏﻠﻈﺖ ﺍﺭﺗﻔﻊ ﺍﳋﺘﺎﻥ‪ .‬ﻓﺄﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺘﺎﻥ ﺩﻭﻥ ﺍﻟﻨﺼﻒ‪ ،‬ﻓﻜﻨ ‪‬‬ ‫ﻳﻌﻴﺪ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﺍﻹِﻋﺎﺩﺓ ﺷﺪﻳﺪﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﺨﺎﻑ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹِﻋﺎﺩﺓ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ‪،‬‬ ‫ﻼ ﻭﻟﺪ ﻟﻪ ﺍﺑ ‪‬ﻦ ﳐﺘﻮﻥ‪ ،‬ﻓﺎﻏﺘ ‪‬ﻢ ﻟﺬﻟﻚ ﻏﻤﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﺫﺍ‬ ‫ﰒ ﻗﺎﻝ ﱄ ﻓﺈﻥ ﻫﺎﻫﻨﺎ ﺭﺟ ﹰ‬ ‫ﻚ ‪‬ﺬﺍ؟! ﺍﻧﺘﻬﻰ‪ .‬ﻭﺣﺪﺛﲏ ﺻﺎﺣﺒﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﳏﻤﺪ‬ ‫ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻗﺪ ﻛﻔﺎﻙ ﺍﳌﺆﻧﺔ‪،‬ﻓﻤﺎ ﻏ ‪‬ﻤ ‪‬‬ ‫ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﳋﻠﻴﻠﻲ ﺍﶈﺪ‪‬ﺙ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ ﺃﻧﻪ ﻭ‪ِ‬ﻟ ‪‬ﺪ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﺃﻫﻠﻪ ﱂ ﳜﺘﻨﻮﻩ‪ ،‬ﻭﺍﻟﻨﺎﺱ‬ ‫ﻳﻘﻮﻟﻮﻥ ﳌﻦ ﻭﻟﺪ ﻛﺬﻟﻚ‪ :‬ﺧ‪‬ﺘ‪‬ﻨﻪ‪ ‬ﺍﻟﻘﻤﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺧﺮﺍﻓﺎ‪‬ﻢ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧ‪‬ﻪ ﺧ‪ِ‬ﺘ ‪‬ﻦ ج ﻳﻮ ‪‬ﻡ ‪‬ﺷ ‪‬ﻖ ﻗﻠﺒ‪‬ﻪ ﺍﳌﻼﺋﻜ ﹸﺔ ﻋﻨﺪ ﻇﺌﺮﻩ ﺣﻠﻴﻤﺔ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺟﺪ‪‬ﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪‬ﺧ‪‬ﺘ‪‬ﻨﻪ‪ ‬ﻳﻮ ‪‬ﻡ ﺳﺎﺑﻌﻪ‪ ،‬ﻭﺻﻨﻊ ﻟﻪ ﻣﺄﺩ‪‬ﺑﺔ ﻭﲰ‪‬ﺎﻩ ﳏﻤ‪‬ﺪﹰﺍ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟ ‪‬ﱪ‪ :‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺚ ﻣﺴﻨﺪ ﻏﺮﻳﺐ‪ ،‬ﺣﺪﺛﻨﺎﻩ ﺃﲪﺪ ﺑﻦ‬ ‫ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﻌﻼﻑ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬ ‫ﺃﰊ ﺍﻟﺴﺮﻱ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﻋﻦ‬ ‫ﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺧﱳ ﺍﻟﻨﱯ ج ﻳﻮ ‪‬ﻡ ﺳﺎﺑﻌﻪ‪ ،‬ﻭﺟﻌﻞ ﻟﻪ ﻣﺄﺩ‪‬ﺑﻪ‪،‬‬ ‫ﻭﲰ‪‬ﺎﻩ ﳏﻤﺪﹰﺍ ج‪ .‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ‪ :‬ﻃﻠﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻠﻢ ﺃﺟﺪﻩ ﻋﻨﺪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﳊﺪﻳﺚ ﳑﻦ ﻟﻘﻴﺘﻪ ﺇﻻ ﻋﻨﺪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺴﺮﻱ‪ ،‬ﻭﻗﺪ ﻭﻗﻌﺖ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﲔ ﺭﺟﻠﲔ ﻓﺎﺿﻠﲔ‪،‬‬ ‫ﺻﻨﻒ ﺃﺣﺪﳘﺎ ﻣﺼﻨﻔﹰﺎ ﰲ ﺃﻧﻪ ﻭﻟﺪ ﳐﺘﻮﻧﹰﺎ ﻭﺃﺟﻠﺐ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻻ ﺧِﻄﺎﻡ ﳍﺎ ﻭﻻ‬ ‫ﺯِﻣﺎﻡ‪ ،‬ﻭﻫﻮ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻃﻠﺤﺔ‪ ،‬ﻓﻨﻘﻀﻪ ﻋﻠﻴﻪ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻟﻌﺪﱘ‪ ،‬ﻭﺑﲔ ﻓﻴﻪ ﺃﻧﻪ‬ ‫ج ﺧ‪ِ‬ﺘ ‪‬ﻦ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﻟ ‪‬‬ ‫ﺴﻨ‪‬ﺔ ﻟﻠﻌﺮﺏ ﻗﺎﻃﺒﺔ ﻣﻐﻨﻴﹰﺎ ﻋﻦ ﻧﻘﻞ ﻣﻌﲔ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ أﻣﻬﺎﺗﻪ ج اﻟﻼﺗﻲ أرﺿﻌﻨﻪ‬


‫‪٣٦‬‬ ‫ﻓﻤﻨﻬﻦ ﺛﻮﻳﺒﻪ ﻣﻮﻻﺓ ﺃﰊ ﳍﺐ‪ ،‬ﺃﺭﺿﻌﺘﻪ ﺃﻳﺎﻣﺎﹰ‪ ،‬ﻭﺃﺭﺿﻌﺖ ﻣﻌﻪ ﺃﺑﺎ ﺳﻠﻤﺔ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻷﺳﺪ ﺍﳌﺨﺰﻭﻣﻲ ﺑﻠﱭ ﺍﺑﻨﻬﺎ ﻣﺴﺮﻭﺡ‪ ،‬ﻭﺃﺭﺿﻌﺖ ﻣﻌﻬﻤﺎ ﻋﻤ‪‬ﻪ ﲪﺰ ﹶﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺇﺳﻼﻣﻬﺎ‪ ،‬ﻓﺎﷲ ﺃﻋﻠﻢ‪ .‬ﰒ ﺃﺭﺿﻌﺘﻪ ﺣﻠﻴﻤ ﹸﺔ ﺍﻟﺴﻌﺪﻳﺔ ﺑﻠﱭ ﺍﺑﻨﻬﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﺧﻲ‬ ‫ﺃﻧﻴﺴﺔ‪ ،‬ﻭﺟ‪‬ﺪﺍﻣﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺸﻴﻤﺎﺀ ﺃﻭﻻﺩ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﺭﻓﺎﻋﺔ ﺍﻟﺴﻌﺪﻱ‪،‬‬ ‫ﻭﺍﺧ‪‬ﺘﻠِﻒ ﰲ ﺇﺳﻼﻡ ﺃﺑﻮﻳﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻓﺎﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ ،‬ﻭﺃﺭﺿﻌﺖ ﻣﻌﻪ ﺍﺑﻦ ﻋﻤﻪ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ‬ ‫ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻭﻛﺎﻥ ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻌﺪﺍﻭﺓ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﰒ ﺃﺳﻠﻢ ﻋﺎ ‪‬ﻡ ﺍﻟﻔﺘﺢ‬ ‫ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﻪ ﲪﺰﺓ ﻣﺴﺘﺮﺿﻌﹰﺎ ﰲ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ ﻓﺄﺭﺿﻌﺖ ﺃﻣﻪ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ج ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﻋﻨﺪ ﺃﻣﻪ ﺣﻠﻴﻤﺔ‪ ،‬ﻓﻜﺎﻥ ﲪﺰﺓ ﺭﺿﻴ ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﻦ ﺟﻬﺘﲔ‪ :‬ﻣﻦ‬ ‫ﺟﻬﺔ ﺛﻮﻳﺒﺔ‪،‬ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻌﺪﻳﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﺣﻮاﺿﻨﻪ ج‬ ‫ﻓﻤﻨﻬﻦ ﹸﺃﻣ‪‬ﻪ ﺁﻣﻨ ﹸﺔ ﺑﻨﺖ ﻭﻫﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺯﻫﺮﺓ ﺑﻦ ﻛﻼﺏ‪.‬‬ ‫ﻭﻣﻨﻬﻦ ﺛﻮﻳﺒﺔ ﻭﺣﻠﻴﻤﺔ‪ ،‬ﻭﺍﻟﺸﻴﻤﺎﺀ ﺍﺑﻨﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ‪ ،‬ﻛﺎﻧﺖ ﲢﻀﻨﻪ ﻣﻊ‬ ‫ﺃﻣﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻗﺪﻣﺖ ﻋﻠﻴﻪ ﰲ ﻭﻓﺪ ﻫ‪‬ﻮﺯﺍﻥ‪ ،‬ﻓﺒﺴﻂ ﳍﺎ ﺭﺩﺍﺀﻩ‪ ،‬ﻭﺃﺟﻠﺴﻬﺎ ﻋﻠﻴﻪ ﺭﻋﺎﻳﺔ‬ ‫ﳊﻘﻬﺎ‪.‬‬ ‫ﻭﻣﻨﻬﻦ ﺍﻟﻔﺎﺿﻠﺔ ﺍﳉﻠﻴﻠﺔ ﺃﻡ ﺃﳝﻦ ‪‬ﺑﺮ‪‬ﻛﺔ ﺍﳊﺒﺸﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻭﺭِﺛﻬﺎ ِﻣ ْﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﺩﺍﻳﺘ‪‬ﻪ‪،‬ﻭﺯﻭ‪‬ﺟﻬﺎ ﻣﻦ ِﺣﺒ‪‬ﻪ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ‪ ،‬ﻓﻮﻟﺪﺕ ﻟﻪ ﺃﹸﺳﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺃﺑﻮ ﺑﻜﺮ‬ ‫ﻭﻋﻤﺮ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ ج ﻭﻫﻲ ﺗﺒﻜﻲ‪ ،‬ﻓﻘﺎﻻ‪ :‬ﻳﺎ ﺃﻡ ﺃﳝﻦ ﻣﺎ ﻳ‪‬ﺒﻜﻴﻚ ﻓﻤﺎ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺧﲑ‬ ‫ﻟﺮﺳﻮﻟﻪ؟ ﻗﺎﻟﺖ‪ :‬ﺇﻧ‪‬ﻲ ﻷﻋﻠﻢ ﺃﻥ ﻣﺎ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺧﲑ ﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﺑﻜﻲ ﻻﻧﻘﻄﺎﻉ ﺧﱪ‬ ‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻬﻴﺠﺘﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺒﻜﺎﺀ‪ ،‬ﻓﺒﻜﻴﺎ)‪.(٦١‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﻣﺒﻌﺜﻪ ج وأول ﻣﺎ ﻧﺰل ﻋﻠﻴﻪ‬

‫ﺑﻌﺜﻪ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺭﺃﺱ ﺃﺭﺑﻌﲔ‪ ،‬ﻭﻫﻲ ﺳ ‪‬ﻦ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻗﻴﻞ‪ :‬ﻭﳍﺎ ﺗﺒﻌﺚ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ‬ ‫ﻳﺬﻛﺮ ﻋﻦ ﺍﳌﺴﻴﺢ ﺃﻧﻪ ﺭ‪‬ﻓ ‪‬ﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻟﻪ ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﺃﺛﺮ‬ ‫)‪ (٦١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٤٥٤‬ﰲ ﺍﻟﻔﻀﺎﺋﻞ‪ :‬ﺑﺎﺏ ﻣﻦ ﻓﻀﺎﺋﻞ ﺃﻡ ﺃﳝﻦ‪.‬‬


‫‪٣٧‬‬ ‫ﻣﺘﺼﻞ ﳚﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﺃﻭﻝ ﻣﺎ ﺑﺪﺉ ﺑﻪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﻦ ﺃﻣﺮ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳ‪‬ﺮﻯ ﺭ‪‬ﺅﻳﺎ ﺇﻻ‬ ‫ﺕ ِﻣﹾﺜ ﹶﻞ ﹶﻓﹶﻠ ِﻖ ﺍﻟﺼﺒ‪‬ﺢ)‪ (٦٢‬ﻗﻴﻞ‪ :‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺘ ﹶﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻣﺪﺓ ﺍﻟﻨﺒﻮﺓ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ‬ ‫ﺟﺎﺀ ْ‬ ‫ﺳﻨﺔ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺟﺰﺀ ﻣﻦ ﺳﺘﺔ ﻭﺃﺭﺑﻌﲔ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﰒ ﺃﻛﺮﻣﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺒﻮﺓ‪ ،‬ﻓﺠﺎﺀﻩ ﺍ ﹶﳌﻠﹶﻚ ﻭﻫﻮ ﺑﻐﺎﺭ ِﺣﺮ‪‬ﺍﺀٍ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺤﺐ ﺍﳋﻠﻮﺓ ﻓﻴﻪ‪،‬‬ ‫)‪(٦٣‬‬ ‫ﻚ ﺍﹼﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ﴾ ]ﺍﻟﻌﻠﻖ‪ [١ :‬ﻫﺬﺍ ﻗﻮﻝ ﻋﺎﺋﺸﺔ‬ ‫ﻓﺄﻭﻝ ﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﴿ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ْﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻭﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫)‪(٦٤‬‬ ‫ﻭﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﺃﻭﻝ ﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺪ‪‬ﺛﹼ ‪‬ﺮ﴾ ]ﺍﳌﺪﺛﺮ‪. [١ :‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﻟﻮﺟﻮﻩ‪:‬‬ ‫ﺃﺣﺪﻫﺎ ﺃﻥ ﻗﻮﻟﻪ‪) :‬ﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ِﺑﻘﹶﺎﺭِﻯﺀ( ﺻﺮﻳﺢ ﰲ ﺃﻧﻪ ﱂ ﻳﻘﺮﺃ ﻗﺒﻞ ﺫﻟﻚ ﺷﻴﺌﹰﺎ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﻣﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﻗﺒﻞ ﺍﻷﻣﺮ ﺑﺎﻹِﻧﺬﺍﺭ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻗﺮﺃ ﰲ ﻧﻔﺴﻪ‪ ،‬ﺃﻧﺬﺭ ﲟﺎ‬ ‫ﻗﺮﺃﻩ‪ ،‬ﻓﺄﻣﺮﻩ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺃﻭﻻﹰ‪ ،‬ﰒ ﺑﺎﻹِﻧﺬﺍﺭ ﲟﺎ ﻗﺮﺃﻩ ﺛﺎﻧﻴﹰﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺃﻭﻝ ﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﴿ﻳ‪‬ﺎ ﺃﻳﻬﺎ ﺍ ﹸﳌﺪ‪‬ﺛﺮ﴾ ]ﺍﳌﺪﺛﺮ‪:‬‬ ‫‪ [١‬ﻗﻮﻝ ﺟﺎﺑﺮ‪ ،‬ﻭﻋﺎﺋﺸﺔ ﺃﺧﱪﺕ ﻋﻦ ﺧﱪﻩ ج ﻋﻦ ﻧﻔﺴﻪ ﺑﺬﻟﻚ‪.‬‬ ‫ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﺃﻥ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﻟﺬﻱ ﺍﺣﺘﺞ ﺑﻪ ﺻﺮﻳﺢ ﰲ ﺃﻧﻪ ﻗﺪ ﺗﻘﺪﻡ ﻧﺰﻭﻝ ﺍﳌﻠﹶﻚ ﻋﻠﻴﻪ‬ ‫ﺃﻭ ﹰﻻ ﻗﺒﻞ ﻧﺰﻭﻝ ﴿ﻳ‪‬ﺄ‪‬ﻳﻬ‪‬ﺎ ﺍ ﹸﳌ ‪‬ﺪﺛﹶﺮ﴾ ]ﺍﳌﺪﺛﺮ‪ [١ :‬ﻓﺈﻧﻪ ﻗﺎﻝ‪) :‬ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﻓﺈﺫﺍ ﺍﳌﻠﻚ ﺍﻟﺬﻱ‬ ‫ﺟﺎﺀﱐ ﲝﺮﺍﺀ‪ ،‬ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﻫﻠﻲ ﻓﻘﻠﺖ‪ :‬ﺯﻣﻠﻮﱐ ﺩﺛﺮﻭﱐ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﻟﻠﹼﻪ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍ ﹸﳌﺪ‪‬ﹶﺛ ‪‬ﺮ﴾‬ ‫ﻚ ﺍﱠﻟﺬِﻱ‬ ‫]ﺍﳌﺪﺛﺮ‪ ([١ :‬ﻭﻗﺪ ﺃﺧﱪ ﺃﻥ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺟﺎﺀﻩ ﲝﺮﺍﺀ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﴿ﺍﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ْﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫)‪ (٦٢‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢١/١‬ﻋﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫)‪ (٦٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٥٥٣ ،٥٢ ،٥٥١/٨‬ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪ ،‬ﻭﰲ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪ :‬ﺑﺎﺏ ﻛﻴﻒ‬ ‫ﻛﺎﻥ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ج‪ .‬ﻭﻣﺴﻠﻢ )‪ (١٦٠‬ﰲ ﺍﻹﳝﺎﻥ‪ :‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﱃ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ج‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٦٣٦‬ﰲ ﺍﳌﻨﺎﻗﺐ ﺑﺎﺏ ﺃﻭﻝ ﻣﻦ ﺑﺪﺉ ﺑﻪ ج ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺍﳌﺴﻨﺪ )‪.(٢٣٢ ،١٥٣/٦‬‬ ‫)‪ (٦٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٥٥٠/٨‬ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪ ،‬ﻭﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪ ،‬ﻭﰲ ﺑﺪﺀ ﺍﻟﻮﺣﻲ‪:‬‬ ‫ﺑﺎﺏ ﻛﻴﻒ ﻛﺎﻥ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻭﰲ ﺑﺪﺀ ﺍﳋﻠﻖ‪ :‬ﺑﺎﺏ ﺫﻛﺮ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻣﺴﻠﻢ‬ ‫ﺭﻗﻢ )‪ (١٦١‬ﰲ ﺍﻹﳝﺎﻥ‪ :‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٣٠٦/٣‬‬ ‫‪.(٣٩٢‬‬


‫‪٣٨‬‬ ‫‪‬ﺧﹶﻠ ‪‬ﻖ﴾ ]ﺍﻟﻌﻠﻖ‪ [١ :‬ﻓﺪﻝ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻋﻠﻰ ﺗﺄﺧﺮ ﻧﺰﻭﻝ ﴿ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﳌﹸﺪﺛﱢ ‪‬ﺮ﴾ ]ﺍﳌﺪﺛﺮ‪[١ :‬‬ ‫ﻭﺍﳊﺠﺔ ﰲ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﻻ ﰲ ﺭﺃﻳﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺗﺮﺗﻴﺐ اﻟﺪﻋﻮة وﻟﻬﺎ ﻣﺮاﺗﺐ‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻨﺒﻮﺓ‪ .‬ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻧﺬﺍﺭ ﻋﺸﲑﺗﻪ ﺍﻷﻗﺮﺑﲔ‪ .‬ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﻧﺬﺍﺭ ﻗﻮﻣﻪ‪ .‬ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬ ‫ﺇﻧﺬﺍﺭ ﻗﻮ ٍﻡ ﻣﺎ ﺃﺗﺎﻫﻢ ﻣﻦ ﻧﺬﻳﺮ ﻣﻦ ﻗﺒﻠﻪ ﻭﻫﻢ ﺍﻟﻌﺮﺏ ﻗﺎﻃﺒﺔ‪ .‬ﺍﳋﺎﻣﺴﺔ‪ :‬ﺇﻧﺬﺍ ‪‬ﺭ ﲨﻴﻊ ‪‬ﻣ ْﻦ ﺑﻠﻐﺘﻪ‬ ‫ﺩﻋﻮﺗﻪ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹِﻧﺲ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪ‪‬ﻫﺮ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻗﺎﻡ ج ﺑﻌﺪ ﺫﻟﻚ ﺛﻼﺙ ﺳﻨﲔ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺴﺘﺨﻔﻴﺎﹰ‪ ،‬ﰒ ﻧﺰﻝ ﻋﻠﻴﻪ‬ ‫ﲔ﴾ ]ﺍﳊﺠﺮ‪ .[٩٤ :‬ﻓﺄﻋﻠﻦ ج ﺑﺎﻟﺪﻋﻮﺓ ﻭﺟﺎﻫﺮ‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬ ‫ﺽ ‪‬ﻋ ِﻦ ﺍﳌﹸ ْ‬ ‫ﻉ ِﺑﻤ‪‬ﺎ ﺗ‪ْ ‬ﺆ ‪‬ﻣﺮ‪ ‬ﻭﹶﺃ ْﻋ ِﺮ ْ‬ ‫ﺻ ‪‬ﺪ ْ‬ ‫﴿ﻓﹶﺎ ْ‬ ‫ﻗﻮﻣﻪ ﺑﺎﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﺍﺷﺘﺪ ﺍﻷﺫﻯ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﺃﺫﻥ ﺍﻟﻠﹼﻪ ﳍﻢ ﺑﺎﳍﺠﺮﺗﲔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ أﺳﻤﺎﺋﻪ ج‬ ‫ﻭﻛﻠﻬﺎ ﻧﻌﻮﺕ ﻟﻴﺴﺖ ﺃﻋﻼﻣﹰﺎ ﳏﻀﺔ ‪‬ﺮﺩ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﺑﻞ ﺃﲰﺎﺀ ﻣﺸﺘﻘﺔ ﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺡ ﻭﺍﻟﻜﻤﺎﻝ‪.‬‬ ‫ﻗﺎﺋﻤﺔ ﺑﻪ ﺗ‪‬ﻮ ِﺟﺐ‪ ‬ﻟﻪ ﺍﳌﺪ ‪‬‬ ‫ﻓﻤﻨﻬﺎ ﳏﻤﺪ‪ ،‬ﻭﻫﻮ ﺃﺷﻬﺮﻫﺎ‪ ،‬ﻭﺑﻪ ﲰﻲ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺻﺮﳛﹰﺎ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺑﺎﻟﱪﻫﺎﻥ ﺍﻟﻮﺍﺿﺢ‬ ‫ﰲ ﻛﺘﺎﺏ )ﺟﻼﺀ ﺍﻷﻓﻬﺎﻡ ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧﺎﻡ( ﻭﻫﻮ ﻛﺘﺎﺏ ﻓﺮﺩ ﰲ‬ ‫ﻣﻌﻨﺎﻩ ﱂ ﻳ‪‬ﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻪ ﰲ ﻛﺜﺮﺓ ﻓﻮﺍﺋﺪﻩ ﻭﻏﺰﺍﺭ‪‬ﺎ‪ ،‬ﺑﻴﻨ‪‬ﺎ ﻓﻴﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺻﺤﻴﺤﻬﺎ ﻣﻦ ﺣﺴﻨﻬﺎ‪ ،‬ﻭﻣﻌﻠﻮﳍﺎ ﻭﺑﻴﻨﺎ ﻣﺎ ﰲ ﻣﻌﻠﻮﳍﺎ ﻣﻦ ﺍﻟﻌﻠﻞ ﺑﻴﺎﻧﹰﺎ‬ ‫ﺷﺎﻓﻴﺎﹰ‪ ،‬ﰒ ﺃﺳﺮﺍﺭ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻭﺷﺮﻓﻪ ﻭﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻜﻢ ﻭﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﰒ ﻣﻮﺍﻃﻦ‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ ﻭﳏﺎﳍﺎ‪ ،‬ﰒ ﺍﻟﻜﻼﻡ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟﻮﺍﺟﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻪ‪،‬‬ ‫ﻕ ﻭﺻﻔﻪ‪.‬‬ ‫ﺏ ﹶﻓ ْﻮ ‪‬‬ ‫ﻭﺗﺮﺟﻴﺢ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﺗﺰﻳﻴﻒ ﺍﳌﺰﻳ‪‬ﻒ‪ ،‬ﻭﻣ‪‬ﺨ‪‬ﺒ ‪‬ﺮ ﺍﻟﻜِﺘﺎ ِ‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﲰﻪ ﳏﻤﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺻﺮﳛﹰﺎ ﲟﺎ ﻳﻮﺍﻓﻖ ﻋﻠﻴﻪ ﻛﻞﱡ ﻋﺎﱂ ﻣﻦ ﻣﺆﻣﲏ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﺏ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﻪ ﺍﳌﺴﻴﺢ‪ ،‬ﻟﺴ ‪‬ﺮ ﺫﻛﺮﻧﺎﻩ ﰲ ﺫﻟﻚ ﺍ ﻟﻜِﺘﺎ ِ‬ ‫ﱯ‬ ‫ﻭﻣﻨﻬﺎ ﺍﳌﺘﻮﻛﱢﻞ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳌﺎﺣﻲ‪ ،‬ﻭﺍﳊﺎﺷﺮ‪ ،‬ﻭﺍﻟﻌﺎﻗﺐ‪ ،‬ﻭﺍ ﹸﳌ ﹶﻘﻔﱢﻰ‪ ،‬ﻭﻧﱮ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻧ ‪‬‬


‫‪٣٩‬‬ ‫ﲔ‪.‬‬ ‫ﱯ ﺍﳌﻠﺤﻤﺔ‪ ،‬ﻭﺍﻟﻔﺎﺗﺢ‪ ،‬ﻭﺍﻷﻣ ‪‬‬ ‫ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻧ ‪‬‬ ‫ﻀﺤﻮﻙ‪،‬‬ ‫ﻭﻳﻠﺤﻖ ‪‬ﺬﻩ ﺍﻷﲰﺎﺀ‪ :‬ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻭﺍﳌﺒﺸ‪‬ﺮ‪ ،‬ﻭﺍﻟﺒﺸﲑ‪ ،‬ﻭﺍﻟﻨﺬﻳﺮ‪ ،‬ﻭﺍﻟﻘﺎﺳِﻢ‪ ،‬ﻭﺍﻟ ‪‬‬ ‫ﺐ ﻟﻮﺍﺀ ﺍﳊﻤﺪ‪ ،‬ﻭﺻﺎﺣﺐ‬ ‫ﻭﺍﻟﻘﺘ‪‬ﺎﻝ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ‪ ،‬ﻭﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ‪ ،‬ﻭﺻﺎﺣ ‪‬‬ ‫ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎﺀ‪ ،‬ﻷﻥ ﺃﲰﺎﺀﻩ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻭﺻﺎﻑ ﻣﺪﺡ‪ ،‬ﻓﻠﻪ ﻣﻦ ﻛﻞ‬ ‫ﻭﺻﻒ ﺍﺳﻢ‪ ،‬ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻮﺻﻒ ﺍﳌﺨﺘﺺ ﺑﻪ‪ ،‬ﺃﻭ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺸﺘﻖ ﻟﻪ‬ ‫ﻣﻨﻪ ﺍﺳﻢ‪ ،‬ﻭﺑﲔ ﺍﻟﻮﺻﻒ ﺍﳌﺸﺘﺮ‪‬ﻙ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﻣﻨﻪ ﺍﺳﻢ ﳜﺼﻪ‪.‬‬ ‫ﺤ ‪‬ﻤﺪ‪ ،‬ﻭﺃﻧﺎ‬ ‫ﻭﻗﺎﻝ ﺟﺒﲑ ﺑﻦ ‪‬ﻣ ﹾﻄﻌِﻢ‪ :‬ﲰ‪‬ﻰ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻧﻔﺴﻪ ﺃﲰﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﻧﺎ ‪‬ﻣ ‪‬‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ‬ ‫ﺃ ْﺣ ‪‬ﻤﺪ‪ ،‬ﻭﺃﻧﺎ ﺍﳌﹶﺎﺣِﻲ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ْﻤﺤ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِﻲ ﺍﻟﻜﹸﻔﺮ‪ ،‬ﻭﺃﻧﺎ ﺍﳊﹶﺎ ِﺷﺮ‪ ‬ﺍﱠﻟﺬِﻱ ‪‬ﻳﺤْﺸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺲ ‪‬ﺑ ْﻌ ‪‬ﺪﻩ‪ ‬ﻧﱯ‪.(٦٥)( ‬‬ ‫ﹶﻗ ‪‬ﺪ ‪‬ﻣﻲ‪ ،‬ﻭﺍﻟﻌ‪‬ﺎﻗِﺐ ﺍﱠﻟﺬِﻱ ﹶﻟﻴ ‪‬‬ ‫ﻭﺃﲰﺎﺅﻩ ج ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺧﺎﺹ ﻻ ﻳ‪‬ﺸﺎ ِﺭﻛﹸﻪ ﻓﻴﻪ ﻏﲑﻩ ﻣﻦ ﺍﻟﺮﺳﻞ ﻛﻤﺤﻤﺪ‪ ،‬ﻭ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﻌﺎﻗﺐ‪،‬‬ ‫ﻭﺍﳊﺎﺷﺮ‪ ،‬ﻭﺍﳌﻘﻔﻲ‪ ،‬ﻭﻧﱯ ﺍﳌﻠﺤﻤﺔ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻳﺸﺎﺭﻛﻪ ﰲ ﻣﻌﻨﺎﻩ ﻏﲑﻩ ﻣﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻟﻜﻦ ﻟﻪ ﻣﻨﻪ ﻛﻤﺎﻟﻪ‪ ،‬ﻓﻬﻮ ﳐﺘﺺ‬ ‫ﱯ‬ ‫ﺸﺮِ‪ ،‬ﻭﺍﻟﻨﺬﻳﺮِ‪ ،‬ﻭﻧ ‪‬‬ ‫ﺑﻜﻤﺎﻟﻪ ﺩﻭﻥ ﺃﺻﻠﻪ‪ ،‬ﻛﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻧﺒﻴﻪ‪ ،‬ﻭﻋﺒﺪﻩ‪ ،‬ﻭﺍﻟﺸ‪‬ﺎﻫﺪِ‪ ،‬ﻭﺍﳌﺒ ‪‬‬ ‫ﱯ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻧ ‪‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺟﻌﻞ ﻟﻪ ﻣِﻦ ﻛﻞ ﻭﺻﻒ ﻣﻦ ﺃﻭﺻﺎﻓﻪ ﺍﺳﻢ‪ ،‬ﲡﺎﻭﺯﺕ ﺃﲰﺎﺅﻩ ﺍﳌﺎﺋﺘﲔ‪،‬‬ ‫ﻛﺎﻟﺼﺎﺩﻕ‪ ،‬ﻭﺍﳌﺼﺪﻭﻕ‪ ،‬ﻭﺍﻟﺮﺅﻭﻑ ﺍﻟﺮ‪‬ﺣﻴﻢ‪ ،‬ﺇﱃ ﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ .‬ﻭﰲ ﻫﺬﺍ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ‬ ‫ﻒ ﺍﺳﻢ‪ ،‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺑ ‪‬ﻦ ﺩِﺣﻴ ﹶﺔ ﻭﻣﻘﺼﻮﺩﻩ‬ ‫ﻒ ﺍﺳﻢٍ‪ ،‬ﻭﻟﻠﻨﱯ ج ﺃﻟ ‪‬‬ ‫ﺍﻟﻨﺎﺱ‪ :‬ﺇﻥ ﷲ ﺃﻟ ‪‬‬ ‫ﺍﻷﻭﺻﺎﻑ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﺷﺮح ﻣﻌﺎﻧﻲ أﺳﻤﺎﺋﻪ ج‬ ‫ﺤﻤ‪‬ﺪ‪ ،‬ﻓﻬﻮ ﺍﺳﻢ ﻣﻔﻌﻮﻝ‪ ،‬ﻣﻦ ‪‬ﺣ ِﻤﺪ‪ ،‬ﻓﻬﻮ ﳏﻤﺪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺜ ‪‬ﲑ ﺍﳋﺼﺎﻝ ﺍﻟﱵ‬ ‫ﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫)‪ (٦٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٤٩٢/٨‬ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺼﻒ‪ ،‬ﻭﰲ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﲰﺎﺀ ﺍﻟﻨﱯ‬ ‫ج‪ ،‬ﻭﻣﺴﻠﻢ )‪ (٢٣٥٤‬ﰲ ﺍﻟﻔﻀﺎﺋﻞ‪ :‬ﺑﺎﺏ ﰲ ﺃﲰﺎﺋﻪ ج‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ )‪ (٢٨٤٢‬ﰲ ﺍﻷﺩﺏ‬ ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﲰﺎﺀ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٨٤ ،٨١ ،٨٠/٤‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺒﲑ ﺑﻦ‬ ‫ﻣﻄﻌﻢ‪.‬‬


‫‪٤٠‬‬ ‫ﻳ‪‬ﺤﻤﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺑﻠ ﹶﻎ ﻣﻦ ﳏﻤﻮﺩ‪ ،‬ﻓﺈﻥ )ﳏﻤﻮﺩﹰﺍ( ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍ‪‬ﺮﺩ‪ ،‬ﻭﳏﻤﺪ ﻣﻦ‬ ‫ﺍﳌﻀﺎﻋﻒ ﻟﻠﻤﺒﺎﻟﻐﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﳛﻤﺪ ﺃﻛﺜﺮ ‪‬ﳑﺎ ﳛﻤﺪ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﳍﺬﺍ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‬ ‫ﻒ ‪‬ﺎ ﻫﻮ ﻭﺩﻳﻨﻪ ﻭﺃﻣﺘﻪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪،‬‬ ‫ﺻ ‪‬‬ ‫ ﲰِﻲ ﺑﻪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻟﻜﺜﺮﺓ ﺍﳋﺼﺎﻝ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﻭ‪ِ ‬‬‫ﺣﱴ ‪‬ﺗ ‪‬ﻤﻨ‪‬ﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ‬ ‫ﺑﺸﻮﺍﻫﺪﻩ ﻫﻨﺎﻙ‪ ،‬ﻭﺑﻴﻨﺎ ﻏﻠﻂ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺴﻬﻴﻠﻲ ﺣﻴﺚ ﺟﻌﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﺃﻥ ﺍﲰﻪ‬ ‫ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﲪﺪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺃﲪﺪ‪ ،‬ﻓﻬﻮ ﺍﺳﻢ ﻋﻠﻰ ﺯِﻧﺔ ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻣﺸﺘﻖ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳊﻤﺪ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ :‬ﻫﻞ ﻫﻮ ﲟﻌﲎ ﻓﺎﻋﻞ ﺃﻭ ﻣﻔﻌﻮﻝ؟ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻫﻮ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﺃﻱ‪ :‬ﺣ ْﻤﺪ‪‬ﻩ‬ ‫ﻟﻠﹼﻪ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﲪﺪ ﻏﲑﻩ ﻟﻪ‪ ،‬ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﲪﺪ ﺍﳊﺎﻣﺪﻳﻦ ﻟﺮﺑﻪ‪ ،‬ﻭﺭﺟﺤﻮﺍ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻗﻴﺎﺱ‬ ‫ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﺃﻥ ﻳ‪‬ﺼﺎﻍ ﻣﻦ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻻ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﳍﺬﺍ‬ ‫ﺏ ﺯﻳﺪﺍﹰ‪ ،‬ﻭﻻ ﺯﻳﺪ ﺃﺿﺮﺏ ﻣﻦ ﻋﻤﺮﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻀﺮﺏ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‪:‬‬ ‫ﻻ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺿﺮ ‪‬‬ ‫ﻣﺎ ﺃﺷ ‪‬ﺮﺑ‪‬ﻪ ﻟﻠﻤﺎﺀ‪ ،‬ﻭﺁﻛﻠﻪ ﻟﻠﺨﺒﺰ‪ ،‬ﻭﳓﻮﻩ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻭﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﺇﳕﺎ‬ ‫ﻳ‪‬ﺼﺎﻏﺎﻥ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ‪ ،‬ﻭﳍﺬﺍ ﻳﻘﺪﺭ ﻧﻘﻠﻪ ﻣﻦ )ﹶﻓ ‪‬ﻌ ﹶﻞ( ﻭ )ﹶﻓ ِﻌ ﹶﻞ( ﺍﳌﻔﺘﻮﺡ ﺍﻟﻌﲔ‬ ‫ﻭﻣﻜﺴﻮﺭﻫﺎ‪ ،‬ﺇﱃ )ﹶﻓﻌ‪ ‬ﹶﻞ( ﺍﳌﻀﻤﻮﻡ ﺍﻟﻌﲔ‪ ،‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﳍﺬﺍ ﻳﻌﺪ‪‬ﻯ ﺑﺎﳍﻤﺰﺓ ﺇﱃ ﺍﳌﻔﻌﻮﻝ‪،‬‬ ‫ﻑ ﺯﻳﺪﺍﹰ‪ ،‬ﻭﺃﻛﺮ ‪‬ﻡ ﻋﻤﺮﺍﹰ‪ ،‬ﻭﺃﺻﻠﻬﻤﺎ‪ :‬ﻣﻦ ﹶﻇﺮ‪‬ﻑ‪ ،‬ﻭ ﹶﻛﺮ‪ ‬ﻡ‪.‬‬ ‫ﻓﻬﻤﺰﺗﻪ ﻟﻠﺘﻌﺪﻳﺔ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻣﺎ ﺃﻇﺮ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺍﳌﺘﻌﺠ‪‬ﺐ ﻣﻨﻪ ﻓﺎﻋﻞ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﻏ ‪‬ﲑ ﻣﺘﻌﺪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ‬ ‫ﳓﻮ‪ :‬ﻣﺎ ﺃﺿﺮﺏ ﺯﻳﺪﹰﺍ ﻟﻌﻤﺮﻭ‪ ،‬ﻓﻬﻮ ﻣﻨﻘﻮﻝ ﻣﻦ )ﹶﻓ ‪‬ﻌ ﹶﻞ( ﺍﳌﻔﺘﻮﺡ ﺍﻟﻌﲔ ﺇﱃ )ﹶﻓﻌ‪ ‬ﹶﻞ( ﺍﳌﻀﻤﻮﻡ‬ ‫ﺍﻟﻌﲔ‪ ،‬ﰒ ﻋ‪‬ﺪﻱ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﺑﺎﳍﻤﺰﺓ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﳎﻴﺌﻬﻢ ﺑﺎﻟﻼﻡ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ‬ ‫ﺏ ﺯﻳﺪﹰﺍ ﻋﻤﺮﺍﹰ‪ ،‬ﻷﻧﻪ ﻣﺘﻌﺪ‬ ‫ﺃﺿﺮﺏ ﺯﻳﺪﹰﺍ ﻟﻌﻤﺮﻭ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻰ ﺗﻌﺪﻳﻪ‪ ،‬ﻟﻘﻴﻞ‪ :‬ﻣ‪‬ﺎ ﺃﺿﺮ ‪‬‬ ‫ﺇﱃ ﻭﺍﺣﺪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﱃ ﺍﻵﺧﺮ ‪‬ﻤﺰﺓ ﺍﻟﺘﻌﺪﻳﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﻥ ﻋﺪ‪‬ﻭﻩ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ‪‬ﻤﺰﺓ ﺍﻟﺘﻌﺪﻳﺔ‪،‬‬ ‫ﻋﺪ‪‬ﻭﻩ ﺇﱃ ﺍﻵﺧﺮ ﺑﺎﻟﻼﻡ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﳍﻢ ﺃﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺇ‪‬ﻤﺎ ﻻ ﻳ‪‬ﺼﺎﻏﺎﻥ ﺇﻻ ﻣﻦ‬ ‫ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻻ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪.‬‬ ‫ﻭﻧﺎﺯﻋﻬﻢ ﰲ ﺫﻟﻚ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﳚﻮﺯ ﺻﻮﻏﹸﻬﻤﺎ ﻣﻦ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﺍﻗﻊ‬ ‫ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﺴﻤﺎﻉ ﺑﻪ ﻣﻦ ﺃﺑﲔ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻣﺎ ﺃﺷ ‪‬ﻐﻠﹶﻪ‬ ‫ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﻣﻦ ‪‬ﺷ ِﻐﻞﹶ‪ ،‬ﻓﻬﻮ ﻣﺸﻐﻮﻝ ﻭﻛﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﺃﻭﻟﹶﻌﻪ ﺑﻜﺬﺍ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﹸﻭﻟ ‪‬ﻊ‬ ‫ﺑﺎﻟﺸﻲﺀ‪ ،‬ﻓﻬﻮ ‪‬ﻣﻮﻟﹶﻊ ﺑﻪ‪ ،‬ﳎﲏ ﻟﻠﻤﻔﻌﻮﻝ ﻟﻴﺲ ﺇﻻ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﳍﻢ‪ :‬ﻣﺎ ﺃﻋﺠﺒﻪ ﺑﻜﺬﺍ‪ ،‬ﻓﻬﻮ‬ ‫ﺐ ﺑﻪ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﺃﺣﺒﻪ ﺇﱄ‪ ،‬ﻓﻬﻮ ﺗﻌﺠﺐ ﻣﻦ ﻓﻌﻞ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﻛﻮﻧﻪ ﳏﺒﻮﺑﹰﺎ ﻟﻚ‪،‬‬ ‫ﺠ ‪‬‬ ‫ﻣﻦ ﺃﹸﻋ ِ‬


‫‪٤١‬‬ ‫ﱄ‪.‬‬ ‫ﻭﻛﺬﺍ‪ :‬ﻣﺎ ﺃﺑﻐﻀﻪ ﺇﱄﱠ‪ ،‬ﻭﺃﻣﻘﺘﻪ ﺇ ﱠ‬ ‫ﻭﻫﺎﻫﻨﺎ ﻣﺴﺄﻟﺔ ﻣﺸﻬﻮﺭﺓ ﺫﻛﺮﻫﺎ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻫﻲ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺑﻐﻀﲏ ﻟﻪ‪ ،‬ﻭﻣﺎ ﺃﺣﺒﲏ‬ ‫ﺾ ﺍﻟﻜﺎﺭِﻩ‪ ،‬ﻭﺍﶈِﺐ ﺍﳌﺎﻗِﺖ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﺘﻌﺠﺒﹰﺎ ﻣﻦ‬ ‫ﺖ ﺍﳌﺒ ِﻐ ‪‬‬ ‫ﺖ ﺃﻧ ‪‬‬ ‫ﻟﻪ‪ ،‬ﻭﻣﺎ ﺃﻣﻘﺘﲏ ﻟﻪ‪ :‬ﺇﺫﺍ ﻛﻨ ‪‬‬ ‫ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺑﻐﻀﲏ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﺎ ﺃﻣﻘﺘﲏ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﺎ ﺃﺣﺒﲏ ﺇﻟﻴﻪ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺃﻧﺖ‬ ‫ﺍﻟﺒﻐﻴﺾ ﺍﳌﻤﻘﻮﺕ‪ ،‬ﺃﻭ ﺍﶈﺒﻮﺏ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﺘﻌﺠﺒﹰﺎ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ‬ ‫ﺑﺎﻟﻼﻡ ﻓﻬﻮ ﻟﻠﻔﺎﻋﻞ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺑـ )ﺇﱃ( ﻓﻬﻮ ﻟﻠﻤﻔﻌﻮﻝ‪ .‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺤﺎﺓ ﻻ ﻳﻌﻠﻠﻮﻥ ‪‬ﺬﺍ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﻳﻘﺎﻝ ﰲ ﻋﻠﺘﻪ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ :‬ﺇﻥ ﺍﻟﻼﻡ ﺗﻜﻮﻥ ﻟﻠﻔﺎﻋﻞ ﰲ ﺍﳌﻌﲎ‪ ،‬ﳓﻮ ﻗﻮﻟﻚ‪ :‬ﳌﻦ ﻫﺬﺍ؟‬ ‫ﻓﻴﻘﺎﻝ‪ :‬ﻟﺰﻳﺪ‪ ،‬ﻓﻴﺆﺗﻰ ﺑﺎﻟﻼﻡ‪ .‬ﻭﺃﻣﺎ )ﺇﱃ( ﻓﺘﻜﻮﻥ ﻟﻠﻤﻔﻌﻮﻝ ﰲ‪ ،‬ﺍﳌﻌﲎ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺇﱃ ﻣﻦ‬ ‫ﻳﺼﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﻓﺘﻘﻮﻝ‪ :‬ﺇﱃ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺳﺮ ﺫﻟﻚ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﺍﻷﺻﻞ ﻟﻠﻤﻠﻚ‬ ‫ﻭﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻭﺍﻻﺳﺘﺤﻘﺎﻕ ﺇﳕﺎ ﻳﻜﻮﻥ ﻟﻠﻔﺎﻋﻞ ﺍﻟﺬﻱ ﳝﻠﻚ ﻭﻳﺴﺘﺤﻖ‪ ،‬ﻭ )ﺇﱃ( ﻻﻧﺘﻬﺎﺀ‬ ‫ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ ﻣﻨﺘﻬﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻔﻌﻞﹸ‪ ،‬ﻓﻬﻲ ﺑﺎﳌﻔﻌﻮﻝ ﺃﻟﻴﻖ‪ ،‬ﻷ‪‬ﺎ ﲤﺎﻡ ﻣﻘﺘﻀﻰ ﺍﻟﻔﻌﻞ‪،‬‬ ‫ﻭﻣِﻦ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﻓﻌﻞ ﺍﳌﻔﻌﻮﻝ ﻗﻮ ﹸﻝ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﰲ ﺍﻟﻨﱯ ج‪:‬‬ ‫ﺱ ‪‬ﻭ ‪‬ﻣ ﹾﻘﺘ‪‬ﻮ ﹸﻝ‬ ‫ﺤﺒ‪‬ـﻮ ‪‬‬ ‫ﻚ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭﻗِﻴ ﹶﻞ ﺇ‪‬ﻧ ‪‬‬ ‫ـ ‪‬ﻮﻑ‪ِ ‬ﻋ ‪‬ﻨﺪِﻱ ﺇِﺫ ﺃﹸ ﹶﻛ ﱢﻠﻤ‪‬ﻪ‪‬‬ ‫ﹶﻓ ﹶﻠ ‪‬ﻬ ‪‬ﻮ ﺃﹶﺧـ ْ‬ ‫ﺴ ﹶﻜﻨ‪‬ﻪ‪‬‬ ‫ﺙ ﺍﻷُ ‪‬ﺳ ِﺪ ‪‬ﻣ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺧ‪‬ﺎ ِﺩ ٍﺭ ِﻣ ‪‬ﻦ ﹸﻟﻴ‪‬ﻮ ِ‬

‫ِﺑ‪‬ﺒ ﹾﻄ ِﻦ ‪‬ﻋﱠﺜ ‪‬ﺮ ِﻏ ‪‬ﻴﻞﹲ ﺩ‪‬ﻭ‪‬ﻧﻪ‪ِ ‬ﻏ ‪‬ﻴﻞﹸ‬

‫)‪(٦٦‬‬

‫ﻓﺄﺧﻮﻑ ﻫﺎﻫﻨﺎ‪ ،‬ﻣﻦ ﺧﻴﻒ‪ ،‬ﻓﻬﻮ ‪‬ﻣﺨ‪‬ﻮﻑ‪ ،‬ﻻ ﻣﻦ ﺧﺎﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﳍﻢ‪ :‬ﻣﺎ ﺃ ‪‬ﺟ ‪‬ﻦ‬ ‫ﺯﻳﺪﺍﹰ‪ ،‬ﻣﻦ ‪‬ﺟﻦ‪ ‬ﻓﻬﻮ ﳎﻨﻮﻥ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺼﺮﻳﻮﻥ‪ :‬ﻛﻞ ﻫﺬﺍ ﺷﺎﺫ ﻻ ﻳ‪‬ﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﻧ‪‬ﺸﻮﺵ ﺑﻪ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﳚﺐ‬ ‫ﺍﻻﻗﺘﺼﺎ ‪‬ﺭ ﻣﻨﻪ ﻋﻠﻰ ﺍﳌﺴﻤﻮﻉ‪ ،‬ﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ‪ :‬ﻛﺜﺮﺓ ﻫﺬﺍ ﰲ ﻛﻼﻣﻬﻢ ﻧﺜﺮﹰﺍ ﻭﻧﻈﻤﹰﺎ ﳝﻨﻊ ﲪﻠﻪ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺬﻭﺫ‪ ،‬ﻷﻥ ﺍﻟﺸﺎﺫ ﻣﺎ ﺧﺎﻟﻒ ﺍﺳﺘﻌﻤﺎﳍﻢ ﻭﻣﻄﱠ ِﺮ ‪‬ﺩ ﻛﻼﻣﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﳐﺎﻟﻒ‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺗﻘﺪﻳﺮﻛﻢ ﻟﺰﻭﻡ ﺍﻟﻔﻌﻞ ﻭﻧﻘﻠﻪ ﺇﱃ ﹶﻓ ‪‬ﻌﻞﹶ‪ ،‬ﻓﺘﺤﻜﻢ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﲤﺴﻜﺘﻢ ﺑﻪ ﻣﻦ ﺍﻟﺘﻌﺪﻳﺔ ﺑﺎﳍﻤﺰﺓ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﻠﻴﺲ ﺍﻷﻣﺮ ﻓﻴﻬﺎ ﻛﻤﺎ ﺫﻫﺒﺘﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﳍﻤﺰﺓ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﻟﻴﺴﺖ ﻟﻠﺘﻌﺪﻳﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻟﺘﻔﻀﻴﻞ ﻓﻘﻂ‪ ،‬ﻛﺄﻟﻒ‬ ‫)ﻓﺎﻋﻞ(‪ ،‬ﻭﻣﻴﻢ )ﻣﻔﻌﻮﻝ( ﻭﻭﺍﻭﻩ‪ ،‬ﻭﺗﺎﺀ ﺍﻻﻓﺘﻌﺎﻝ‪ ،‬ﻭﺍﳌﻄﺎﻭﻋﺔ‪ ،‬ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻟﱵ‬ ‫ﺗﻠﺤﻖ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ﻟﺒﻴﺎﻥ ﻣﺎ ﳊﻘﻪ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﳎﺮﺩﻩ‪،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﳉﺎﻟﺐ ﳍﺬﻩ‬ ‫ﺍﳍﻤﺰﺓ‪ ،‬ﻻ ﺗﻌﺪﻳﺔ ﺍﻟﻔﻌﻞ‪.‬‬ ‫)‪ (٦٦‬ﺍﻟﺒﻴﺘﺎﻥ ﰲ ﺩﻳﻮﺍﻧﻪ )ﺹ‪.(٢١‬‬


‫‪٤٢‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺪ‪‬ﻯ ﺑﺎﳍﻤﺰﺓ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻌﺪ‪‬ﻯ ﲝﺮﻑ‬ ‫ﺍﳉ ‪‬ﺮ ﻭﺑﺎﻟﺘﻀﻌﻴﻒ‪ ،‬ﳓﻮ‪ :‬ﺟﻠﺴﺖ ﺑﻪ‪ ،‬ﻭﺃﺟﻠﺴﺘﻪ‪ ،‬ﻭﻗﻤﺖ ﺑﻪ‪ ،‬ﻭﺃﻗﻤﺘﻪ‪ ،‬ﻭﻧﻈﺎﺋﺮﻩ‪ ،‬ﻭﻫﻨﺎ ﻻ‬ ‫ﻳﻘﻮﻡ ﻣﻘﺎ ‪‬ﻡ ﺍﳍﻤﺰﺓ ﻏﲑﻫﺎ‪ ،‬ﻓﻌﻠﻢ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻟﻠﺘﻌﺪﻳﺔ ﺍ‪‬ﺮﺩﺓ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﺈ‪‬ﺎ ﲡﺎﻣﻊ ﺑﺎﺀ ﺍﻟﺘﻌﺪﻳﺔ‪،‬‬ ‫ﺴ ْﻦ ِﺑﻪِ‪ ،‬ﻭﻻ ﳚﻤﻊ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺑﲔ ﺗﻌﺪﻳﺘﲔ‪.‬‬ ‫ﳓﻮ‪ :‬ﺃ ﹾﻛ ِﺮ ْﻡ ِﺑﻪِ‪ ،‬ﻭﺃﹶﺣ ِ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﺃﻋﻄﺎﻩ ﻟﻠﺪﺭﺍﻫﻢ‪ ،‬ﻭﺃﻛﺴﺎﻩ ﻟﻠﺜﻴﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﻋﻄﻰ ﻭﻛﺴﺎ‬ ‫ﺍﳌﺘﻌﺪﻱ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺗﻘﺪﻳ ‪‬ﺮ ﻧﻘﻠﻪ ﺇﱃ )ﻋﻄﻮ(‪ :‬ﺇﺫﺍ ﺗﻨﺎﻭﻝ‪ ،‬ﰒ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻪ ﳘﺰﺓ ﺍﻟﺘﻌﺪﻳﺔ‪،‬‬ ‫ﻟﻔﺴﺎﺩ ﺍﳌﻌﲎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻌﺠﺐ ﺇﳕﺎ ﻭﻗﻊ ﻣﻦ ﺇﻋﻄﺎﺋﻪ‪ ،‬ﻻ ﻣﻦ ﻋﻄﻮﻩ‪ ،‬ﻭﻫﻮ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﻭﺍﳍﻤﺰﺓ ﺍﻟﱵ‬ ‫ﻓﻴﻪ ﳘﺰﺓ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻭﺣﺬﻓﺖ ﳘﺰﺗﻪ ﺍﻟﱵ ﰱ ﻓﻌﻠﻪ‪ ،‬ﻓﻼ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﻲ‬ ‫ﻟﻠﺘﻌﺪﻳﺔ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻧﻪ ‪‬ﻋﺪ‪‬ﻱ ﺑﺎﻟﻼﻡ ﰲ ﳓﻮ‪ :‬ﻣﺎ ﺃﺿﺮﺑﻪ ﻟﺰﻳﺪ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﺎﻹِﺗﻴﺎﻥ‬ ‫ﺑﺎﻟﻼﻡ ﻫﺎﻫﻨﺎ ﻟﻴﺲ ﳌﺎ ﺫﻛﺮﰎ ﻣﻦ ﻟﺰﻭﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺇﳕﺎ ﺃﰐ ‪‬ﺎ ﺗﻘﻮﻳﺔ ﻟﻪ ﳌﺎ ﺿﻌﻒ ﲟﻨﻌﻪ ﻣﻦ‬ ‫ﺍﻟﺘﺼ ‪‬ﺮﻑِ‪ ،‬ﻭﺃﹸﻟ ِﺰ ‪‬ﻡ ﻃﺮﻳﻘﺔ ﻭﺍﺣﺪﺓ ﺧﺮﺝ ‪‬ﺎ ﻋﻦ ﺳ‪‬ﻨﻦ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻓﻀﻌﻒ ﻋﻦ ﺍﻗﺘﻀﺎﺋﻪ ﻭﻋﻤﻠﻪ‪،‬‬ ‫ﻓﻘﻮﻱ ﺑﺎﻟﻼﻡ ﻛﻤﺎ ﻳﻘﻮﻯ ‪‬ﺎ ﻋﻨﺪ ﺗﻘﺪﻡ ﻣﻌﻤﻮﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻨﺪ ﻓﺮﻋﻴﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻫﻮ‬ ‫ﺍﻟﺮﺍﺟﺢ ﻛﻤﺎ ﺗﺮﺍﻩ‪.‬‬ ‫ﻓﻠﻨﺮﺟﻊ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ﻓﻨﻘﻮﻝ‪ :‬ﺗﻘﺪﻳ ‪‬ﺮ ﺃﲪﺪ ﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻭﻟﲔ‪ :‬ﺃﲪﺪ ﺍﻟﻨﺎﺱ ﻟﺮﺑﻪ‪،‬‬ ‫ﻭﻋﻠﻰ ﻗﻮﻝ ﻫﺆﻻﺀ‪ :‬ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﻭﺃﻭﻻﻫﻢ ﺑﺄﻥ ﻳ‪‬ﺤﻤﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﻤﺤﻤﺪ ﰲ ﺍﳌﻌﲎ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ )ﳏﻤﺪﹰﺍ( ﻫﻮ ﻛﺜﲑ ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﳛﻤﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﲪﺪ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﺤﻤﺪ‬ ‫ﺤ ‪‬ﻤﺪ‪ ‬ﻏﲑﻩ‪ ،‬ﻓﻤﺤﻤﺪ ﰲ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻜﻤﻴﺔ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﻟﺼﻔﺔ ﻭﺍﻟﻜﻴﻔﻴﺔ‪ ،‬ﻓﻴﺴﺘﺤﻖ‬ ‫ﺃﻓﻀﻞ ﳑ‪‬ﺎ ﻳ‪ْ ‬‬ ‫ﻣﻦ ﺍﳊﻤﺪ ﺃﻛﺜﺮ ﳑ‪‬ﺎ ﻳﺴﺘﺤﻖ ﻏﲑﻩ‪ ،‬ﻭﺃﻓﻀ ﹸﻞ ﳑ‪‬ﺎ ﻳﺴﺘﺤِﻖ ﻏﲑﻩ‪ ،‬ﻓﻴ‪‬ﺤ ‪‬ﻤﺪ‪ ‬ﺃﻛﺜ ‪‬ﺮ ﲪﺪ‪ ،‬ﻭﺃﻓﻀ ﹶﻞ‬ ‫ﲪﺪ ‪‬ﺣ ِﻤﺪ‪‬ﻩ ﺍﻟﺒﺸﺮ‪ .‬ﻓﺎﻻﲰﺎﻥ ﻭﺍﻗﻌﺎﻥ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﺃﺑﻠﻎ ﰲ ﻣﺪﺣﻪ‪ ،‬ﻭﺃﻛﻤﻞ ﻣﻌﲎ‪.‬‬ ‫ﻭﻟﻮ ﺃﺭﻳﺪ ﻣﻌﲎ ﺍﻟﻔﺎﻋﻞ ﻟﺴﻤﻲ ﺍﳊﻤﺎﺩ‪ ،‬ﺃﻱ‪ :‬ﻛﺜﲑ ﺍﳊﻤﺪ‪ ،‬ﻓﺈﻧﻪ ‪‬ﺎ‪،‬ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﳋﻠﻖ ﲪﺪﹰﺍ‬ ‫ﻟﺮﺑﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﲰﻪ ﺃﲪﺪ ﺑﺎﻋﺘﺒﺎﺭ ﲪﺪﻩ ﻟﺮﺑﻪ‪ ،‬ﻟﻜﺎﻥ ﺍﻷﻭﱃ ﺑﻪ ﺍﳊﻤ‪‬ﺎﺩ‪ ،‬ﻛﻤﺎ ﲰﻴﺖ ﺑﺬﻟﻚ‬ ‫ﺃ ‪‬ﻣﺘ‪‬ﻪ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﺈﻥ ﻫﺬﻳﻦ ﺍﻻﲰﲔ‪ ،‬ﺇﳕﺎ ﺍﺷﺘﻘﺎ ﻣﻦ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﺧﺼﺎﺋﺼﻪ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﻷﺟﻠﻬﺎ‬ ‫ﺍﺳﺘﺤﻖ ﺃﻥ ﻳﺴﻤﻰ ﳏﻤﺪﺍﹰ؟ج‪ ،‬ﻭﺃﲪﺪ ﻭﻫﻮ ﺍﻟﺬﻱ ﳛﻤﺪ‪‬ﻩ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺃﻫ ﹸﻞ ﺍﻷﺭﺽ ﻭﺃﻫ ﹸﻞ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺃﻫ ﹸﻞ ﺍﻵﺧﺮﺓ‪ ،‬ﻟﻜﺜﺮﺓ ﺧﺼﺎﺋﺼﻪ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﺗﻔﻮﻕ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻌﺎﺩ‪‬ﻳﻦ ﻭﺇﺣﺼﺎﺀ ﺍﶈﺼﲔ‪،‬‬ ‫ﻭﻗﺪ ﺃﺷﺒﻌﻨﺎ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻋﻠﻴﻪ ج‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﻧﺎ ﻫﺎﻫﻨﺎ‬


‫‪٤٣‬‬ ‫ﺖ ﻗﻠﺒﻪ ﻭﺗﻔﺮﻕ ﳘﺘﻪ‪ ،‬ﻭﺑﺎﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ ﻭﻋﻠﻴﻪ‬ ‫ﻛﻠﻤﺎﺕ ﻳﺴﲑﺓ ﺍﻗﺘﻀﺘﻬﺎ ﺣﺎ ﹸﻝ ﺍﳌﺴﺎﻓﺮ‪ ،‬ﻭﺗﺸﺘ ‪‬‬ ‫ﺍﻟﺘﻜﻼﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﲰﻪ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻓﻔﻲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ‪) :‬ﻗﺮﺃﺕ‬ ‫ﺤﻤ‪‬ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﺒﺪﻱ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﱄ‪ ،‬ﲰ‪‬ﻴﺘ‪‬ﻪ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻮﻛﱢﻞ‪ ،‬ﻟﻴﺲ‬ ‫ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺻﻔﺔ ﺍﻟﻨﱯ ج‪ :‬ﻣ ‪‬‬ ‫ِﺑ ﹶﻔﻆﱟ‪ ،‬ﻭﻻ ﻏﹶﻠﻴﻆٍ‪ ،‬ﻭﻻ ‪‬ﺳﺨ‪‬ﺎ ٍ‬ ‫ﺏ ﰲ ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﻻ ﳚﺰﻱ ﺑﺎﻟﺴ‪‬ﻴﺌ ِﺔ ﺍﻟﺴ‪‬ﻴﺌﺔ‪ ،‬ﺑﻞ ﻳﻌﻔﻮ ﻭﻳﺼﻔﺢ‪،‬‬ ‫ﻀﻪ‪ ‬ﺣﺘ‪‬ﻰ ﺃﹸﻗﻴ ‪‬ﻢ ِﺑ ِﻪ ﺍ ِﳌﻠﱠﺔ ﺍﹾﻟ ‪‬ﻌ ْﻮﺟ‪‬ﺎﺀَ‪ ،‬ﺑﺄﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ()‪ (٦٧‬ﻭﻫﻮ ج ﺃﺣ ‪‬ﻖ‬ ‫ﻭﻟﻦ ﹶﺃ ﹾﻗِﺒ ‪‬‬ ‫ﻼ ﱂ ‪‬ﻳﺸْﺮﻛﹾﻪ ﻓﻴﻪ ﻏﲑﻩ‪.‬‬ ‫ﺍﻟﻨﺎﺱ ‪‬ﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﻷﻧﻪ ﺗﻮﻛﱠﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻳﻦ ﺗﻮﻛ ﹰ‬ ‫ﻭﺃﻣﺎ ﺍﳌﺎﺣﻲ‪ ،‬ﻭﺍﳊﺎﺷﺮ‪ ،‬ﻭﺍﳌﻘﻔﱢﻲ‪ ،‬ﻭﺍﻟﻌﺎﻗﺐ‪ ،‬ﻓﻘﺪ ﻓﺴﺮﺕ ﰲ ﺣﺪﻳﺚ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ‪،‬‬ ‫ﻓﺎﳌﺎﺣﻲ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﳏﺎ ﺍﻟﻠﹼﻪ ﺑﻪ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﱂ ﻳ‪‬ﻤ ‪‬ﺢ ﺍﻟﻜﻔﺮ ﺑﺄﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻣﺎ ﻣ‪‬ﺤﻲ ﺑﺎﻟﻨﱯ‬ ‫ﺚ ﻭﺃﻫﻞ ﺍﻷﺭﺽ ﻛﻠﻬﻢ ﻛﻔﺎﺭ‪ ،‬ﺇﻻ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻢ ﻣﺎ ﺑﲔ ‪‬ﻋﺒ‪‬ﺎﺩ‬ ‫ج‪ ،‬ﻓﺈﻧﻪ ﺑ‪ِ ‬ﻌ ﹶ‬ ‫ﺃﻭﺛﺎﻥ‪ ،‬ﻭﻳﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻧﺼﺎﺭﻯ ﺿﺎﻟﲔ‪ ،‬ﻭﺻﺎﺑﺌﺔ ﺩ‪‬ﻫﺮﻳﺔ‪ ،‬ﻻ ﻳﻌﺮﻓﻮﻥ ﺭﺑﹰﺎ ﻭﻻ‬ ‫ﻣﻌﺎﺩﺍﹰ‪ ،‬ﻭﺑﲔ ‪‬ﻋﺒ‪‬ﺎﺩ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭ ‪‬ﻋﺒ‪‬ﺎﺩ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻓﻼﺳﻔﺔ ﻻ ﻳﻌﺮﻓﻮﻥ ﺷﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻻ‬ ‫ﻳ‪‬ﻘﺮﻭﻥ ‪‬ﺎ‪ ،‬ﻓﻤﺤﺎ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺮﺳﻮﻟﻪ ﺫﻟﻚ ﺣﱴ ﻇﻬﺮ ﺩﻳ ‪‬ﻦ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻛﻞ ﺩﻳﻦ‪ ،‬ﻭﺑﻠﻎ ﺩﻳﻨ‪‬ﻪ‬ ‫ﻣﺎ ﺑﻠﻎ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺳﺎﺭﺕ ﺩﻋﻮﺗﻪ ﻣﺴ ‪‬ﲑ ﺍﻟﺸﻤﺲ ﰲ ﺍﻷﻗﻄﺎﺭ‪.‬‬ ‫ﺱ ﻋﻠﻰ ﻗﺪﻣﻪ‪ ،‬ﻓﻜﺄﻧﻪ‬ ‫ﻭﺃﻣﺎ ﺍﳊﺎﺷﺮ‪ ،‬ﻓﺎﳊﺸﺮ ﻫﻮ ﺍﻟﻀﻢ ﻭﺍﳉﻤﻊ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳ‪‬ﺤﺸﺮ ﺍﻟﻨﺎ ‪‬‬ ‫ﺑﻌﺚ ﳊﺸﺮ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﺐ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻠﻴﺲ ﺑﻌﺪﻩ ﻧﱯ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺎﻗﺐ ﻫﻮ ﺍﻵﺧﺮ‪ ،‬ﻓﻬﻮ‬ ‫ﻭﺍﻟﻌﺎﻗﺐ‪ :‬ﺍﻟﺬﻱ ﺟﺎﺀ ‪‬ﻋ ِﻘ ‪‬‬ ‫ﲟﱰﻟﺔ ﺍﳋﺎﰎ‪ ،‬ﻭﳍﺬﺍ ﲰﻲ ﺍﻟﻌﺎﻗﺐ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ‪ ،‬ﺃﻱ‪ :‬ﻋﻘﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺟﺎﺀ ﺑﻌﻘﺒﻬﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻘﻔﱢﻲ‪ ،‬ﻓﻜﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﻔﱠﻰ ﻋﻠﻰ ﺁﺛﺎﺭ ﻣﻦ ﺗﻘﺪﻣﻪ‪ ،‬ﻓﻘﻔﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺑﻪ ﻋﻠﻰ ﺁﺛﺎﺭ‬ ‫ﻣﻦ ﺳﺒﻘﻪ ﻣﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﻘﻔﻮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﻔﺎﻩ ﻳﻘﻔﻮﻩ‪ :‬ﺇﺫﺍ ﺗﺄﺧﺮ ﻋﻨﻪ‪،‬‬ ‫ﻭﻣﻨﻪ ﻗﺎﻓﻴﺔ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻗﺎﻓﻴﺔ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺎﳌﻘﻔﱢﻲ‪ :‬ﺍﻟﺬﻱ ﻗﻔﻰ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﻜﺎﻥ ﺧﺎﲤﻬﻢ‬ ‫ﻭﺁﺧﺮﻫﻢ‪.‬‬ ‫ﺏ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﻓﺘﺎﺏ ﺍﻟﻠﹼﻪ‬ ‫ﻭﺃﻣﺎ ﻧﱯ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻓﺘﺢ ﺍﻟﻠﹼﻪ ﺑﻪ ﺑﺎ ‪‬‬ ‫ﻋﻠﻴﻬﻢ ﺗﻮﺑﺔ ﱂ ﳛﺼﻞ ﻣﺜﻠﻬﺎ ﻷﻫﻞ ﺍﻷﺭﺽ ﻗﺒﻠﻪ‪ .‬ﻭﻛﺎﻥ ج ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺍﺳﺘﻐﻔﺎﺭﹰﺍ ﻭﺗﻮﺑﺔ‪،‬‬ ‫ﺖ‬ ‫ﻚ ﹶﺃْﻧ ‪‬‬ ‫ﺐ ‪‬ﻋﹶﻠ ‪‬ﻲ ﺇ‪‬ﻧ ‪‬‬ ‫ﺏ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ‪‬ﻭ‪‬ﺗ ْ‬ ‫ﺠﻠِﺲ ﺍﻟﻮ‪‬ﺍ ِﺣ ِﺪ ﻣِﺎﹶﺋ ﹶﺔ ‪‬ﻣ ‪‬ﺮ ٍﺓ‪ ) :‬ﺭ ‪‬‬ ‫ﺣﱴ ﻛﺎﻧﻮﺍ ‪‬ﻳ ‪‬ﻌﺪ‪‬ﻭﻥ ﹶﻟﻪ‪ ‬ﰲ ﺍ ﹶﳌ ْ‬ ‫)‪ (٦٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٥٠/٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٧٤/٢‬‬


‫‪٤٤‬‬ ‫ﺏ ﺍﻟ ‪‬ﻐﻔﹸﻮﺭ()‪.(٦٨‬‬ ‫ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬ ‫ﺏ ﺇِﱃ ﺍﻟﻠﱠ ِﻪ ﰲ ﺍﹾﻟ‪‬ﻴ ْﻮ ِﻡ ﻣِﺎﹶﺋ ﹶﺔ‬ ‫ﺱ ﺗ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ‪‬ﺭ‪‬ﺑﻜﹸﻢ‪ ،‬ﹶﻓﺈِﱐ ﹶﺃﺗ‪‬ﻮ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮ ٍﺓ()‪ (٦٩‬ﻭﻛﺬﻟﻚ ﺗﻮﺑ ﹸﺔ ﺃﻣﺘﻪ ﺃﻛﻤ ﹸﻞ ﻣِﻦ ﺗﻮﺑﺔ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻭﺃﺳﺮﻉ ﻗﺒﻮﻻﹰ‪ ،‬ﻭﺃﺳﻬﻞ ﺗﻨﺎﻭﻻﹰ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﺗﻮﺑﺔ ﻣﻦ ﻗﺒﻠﻬﻢ ﻣِﻦ ﺃﺻﻌﺐ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻣﻦ ﺗﻮﺑﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﻣِﻦ ﻋﺒﺎﺩﺓ‬ ‫ﺍﻟﻌﺠﻞ ﻗﺘ ﹸﻞ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ‪ ،‬ﻓﻠﻜﺮﺍﻣﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺟﻌﻞ ﺗﻮﺑﺘﻬﺎ ﺍﻟﻨﺪ ‪‬ﻡ‬ ‫ﻭﺍﻹِﻗﻼﻉ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻧﱯ ﺍﳌﻠﺤﻤﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﲜﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻠﻢ ﳚﺎﻫﺪ ﻧﱯ ﻭﺃﻣﺘﻪ ﻗﻂﱡ ﻣﺎ‬ ‫ﺟﺎﻫﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﻣ‪‬ﺘﻪ‪ ،‬ﻭﺍﳌﻼﺣﻢ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﻭﻗﻌﺖ ﻭﺗﻘﻊ ﺑﲔ ﺃﻣﺘﻪ ﻭﺑﲔ ﺍﻟﻜﻔﺎﺭ ﱂ‬ ‫ﻳ‪‬ﻌﻬﺪ ﻣﺜﻠﹸﻬﺎ ﻗﺒﻠﻪ‪ ،‬ﻓﺈﻥ ﺃﻣﺘﻪ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻋﻠﻰ ﺗﻌﺎﻗﺐ ﺍﻷﻋﺼﺎﺭ‪،‬ﻭﻗﺪ‬ ‫ﺃﻭﻗﻌﻮﺍ ‪‬ﻢ ﻣﻦ ﺍﳌﻼﺣﻢ ﻣﺎ ﱂ ﺗﻔﻌﻠﻪ ﺃﻣ‪‬ﺔ ﺳﻮﺍﻫﻢ‪.‬‬ ‫ﱯ ﺍﻟﺮﲪﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﻟﻠﹼﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻓﺮﺣﻢ ﺑﻪ ﺃﻫ ﹶﻞ ﺍﻷﺭﺽ ﻛﻠﱠﻬﻢ‬ ‫ﻭﺃﻣﺎ ﻧ ‪‬‬ ‫ﺐ ﺍﻷﻭﻓﺮ ﻣِﻦ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﺄﻫﻞ‬ ‫ﻣﺆﻣﻨ‪‬ﻬﻢ ﻭﻛﺎﻓﺮ‪‬ﻫﻢ‪،‬ﺃﻣ‪‬ﺎ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻓﻨﺎﻟﻮﺍ ﺍﻟﻨﺼﻴ ‪‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﻢ ﻋﺎﺷﻮﺍ ﰲ ﻇﻠﻪ‪ ،‬ﻭﲢﺖ ﺣﺒﻠﻪ ﻭﻋﻬﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺘﻠﻪ ﻣﻨﻬﻢ ﻫﻮ ﻭﺃﻣﺘ‪‬ﻪ‪ ،‬ﻓﺈ‪‬ﻢ‬ ‫ﻋﺠﻠﻮﺍ ﺑﻪ ﺇﱃ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺃﺭﺍﺣﻮﻩ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﱵ ﻻ ﻳﺰﺩﺍﺩ ‪‬ﺎ ﺇﻻ ﺷ ‪‬ﺪ ﹶﺓ ﺍﻟﻌﺬﺍﺏ ﰲ‬ ‫ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻔﺎﺗﺢ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻓﺘﺢ ﺍﻟﻠﹼﻪ ﺑﻪ ﺑﺎﺏ ﺍﳍﺪﻯ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ‪‬ﻣ ْﺮﺗ‪‬ﺠﺎﹰ‪ ،‬ﻭﻓﺘﺢ ﺑﻪ‬ ‫ﺍﻷﻋﲔ ﺍﻟﻌﻤﻲ‪ ،‬ﻭﺍﻵﺫﺍﻥ ﺍﻟﺼ‪‬ﻢ‪ ،‬ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﻐ‪‬ﻠﻒ‪،‬ﻭﻓﺘﺢ ﺍﻟﻠﹼﻪ ﺑﻪ ﺃﻣﺼﺎﺭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻓﺘﺢ ﺑﻪ‬ ‫ﺏ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻭﻓﺘﺢ ﺑﻪ ﻃﺮﻕ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﻔﺘﺢ ﺑﻪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬‬ ‫ﺃﺑﻮﺍ ‪‬‬ ‫ﻭﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﲰﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﻣﺼﺎﺭ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻷﻣﲔ‪ ،‬ﻓﻬﻮ ﺃﺣﻖ ﺍﻟﻌﺎﳌﲔ ‪‬ﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﻓﻬﻮ ﺃﻣﲔ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻭﺣﻴﻪ ﻭﺩﻳﻨﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﲔ ‪‬ﻣ ْﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺴﻤﻮﻧﻪ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ‪ :‬ﺍﻷﻣﲔ‪.‬‬ ‫ﲔ ‪‬ﻣ ْﻦ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺃﻣ ‪‬‬ ‫ﺃﻣ ‪‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﻀﺤﻮﻙ ﺍﻟﻘﺘ‪‬ﺎﻝ‪ ،‬ﻓﺎﲰﺎﻥ ﻣﺰﺩﻭﺟﺎﻥ‪ ،‬ﻻ ﻳ‪‬ﻔﺮﺩ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﻧﻪ ﺿﺤﻮﻙ‬ ‫)‪ (٦٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤٣٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥١٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣١١٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪ ،(٨٤/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٢٤٥٩‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬ ‫ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٦٩‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٢٧٠٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٥١٥‬‬


‫‪٤٥‬‬ ‫ﰲ ﻭﺟﻮﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻏ ‪‬ﲑ ﻋﺎﺑﺲ‪ ،‬ﻭﻻ ﻣﻘﻄﱢﺐ‪ ،‬ﻭﻻ ﻏﻀﻮﺏ‪ ،‬ﻭﻻ ﻓﻆﹼ‪ ،‬ﻗﺘ‪‬ﺎﻝ ﻷﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ‪ ،‬ﻻ‬ ‫ﺗﺄﺧﺬﻩ ﻓﻴﻬﻢ ﻟﻮﻣﺔ ﻻﺋﻢ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺒﺸﲑ‪ ،‬ﻓﻬﻮ ﺍﳌﺒﺸ‪‬ﺮ ﳌﻦ ﺃﻃﺎﻋﻪ ﺑﺎﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻟﻨﺬﻳﺮ ﺍﳌﻨﺬﺭ ﳌﻦ ﻋﺼﺎﻩ ﺑﺎﻟﻌﻘﺎﺏ‪،‬‬ ‫ﺪﻋ‪‬ﻮ ‪‬ﻩ﴾‬ ‫ﻭﻗﺪ ﲰﺎﻩ ﺍﻟﻠﹼﻪ ﻋﺒﺪ‪‬ﻩ ﰲ ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﹶﺃ‪‬ﻧﻪ‪ ‬ﹼﻟﻤ‪‬ﺎ ﻗﹶﺎ ‪‬ﻡ ‪‬ﻋْﺒﺪ‪ ‬ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ْ‬ ‫]ﺍﳉﻦ‪ [١٩:‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍﹼﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﹾﻟ ﹸﻔ ْﺮﻗﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻋْﺒ ِﺪ ِﻩ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [١ :‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫ﺐ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ‬ ‫﴿ﹶﻓﹶﺄ ْﻭ ‪‬ﺣ ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻰ ‪‬ﻋْﺒ ِﺪ ِﻩ ﻣ‪‬ﺎ ﹶﺃ ْﻭ ‪‬ﺣ ‪‬ﻰ﴾ ]ﺍﻟﻨﺠﻢ‪ [١٠ :‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻭﺇِﻥ ﹸﻛْﻨ‪‬ﺘ ْﻢ ﻓِﻲ ‪‬ﺭْﻳ ٍ‬ ‫‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻋْﺒ ِﺪﻧ‪‬ﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣ :‬ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ()‪ (٧٠‬ﻭﲰ‪‬ﺎﻩ ﺍﻟﻠﹼﻪ ﺳِﺮﺍﺟﹰﺎ ﻣﻨﲑﺍﹰ‪ ،‬ﻭﲰﻰ ﺍﻟﺸﻤﺲ ﺳﺮﺍﺟﹰﺎ ﻭﻫﺎﺟﹰﺎ‪.‬‬ ‫ﻉ ﺇﺣﺮﺍﻕ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻫ‪‬ﺞ‪.‬‬ ‫ﻭﺍﳌﻨﲑ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﲑ ﻣﻦ ﻏﲑ ﺇﺣﺮﺍﻕ ﲞﻼﻑ ﺍﻟﻮﻫﺎﺝ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﻧﻮ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ذآﺮى اﻟﻬﺠﺮﺗﻴﻦ اﻷوﻟﻰ واﻟﺜﺎﻧﻴﺔ‬

‫ﳌﺎ ﻛﺜﺮ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺧﺎﻑ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺍﺷﺘﺪ ﺃﺫﺍﻫﻢ ﻟﻪ ج‪ ،‬ﻭﻓﺘﻨﺘﻬﻢ ﺇﻳﺎﻫﻢ‪ ،‬ﻓﹶﺄﺫِﻥ‬ ‫ﺱ ﻋﻨﺪﻩ(‪،‬‬ ‫ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳊﺒﺸﺔ ﻭﻗﺎﻝ‪) :‬ﺇﻥ ‪‬ﺎ ﻣ‪‬ﻠﻜﹰﺎ ﻻ ﻳ‪‬ﻈﹶﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻼ ﻭﺃﺭﺑﻊ ﻧﺴﻮﺓ‪ ،‬ﻣﻨﻬﻢ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ‬ ‫ﻓﻬﺎﺟﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﺛﻨﺎ ﻋﺸﺮ ﺭﺟ ﹰ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻓﺄﻗﺎﻣﻮﺍ ﰲ ﺍﳊﺒﺸﺔ ﰲ ﺃﺣﺴﻦ ﺟﻮﺍﺭ‪،‬‬ ‫ﺧﺮﺝ‪ ،‬ﻭﻣﻌﻪ ﺯﻭﺟﺘﻪ ‪‬ﺭﹶﻗﻴ‪ ‬ﹸﺔ ﺑﻨ ‪‬‬ ‫ﻓﺒﻠﻐﻬﻢ ﺃ ﱠﻥ ﻗﺮﻳﺸﹰﺎ ﺃﺳﻠﻤﺖْ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﳋ ‪‬ﱪ ﻛﺬﺑﺎﹰ‪ ،‬ﻓﺮﺟﻌﻮﺍ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﻬﻢ ﺃﻥ‬ ‫ﺍﻷﻣﺮ ﺃﺷ ‪‬ﺪ ﳑ‪‬ﺎ ﻛﺎﻥ‪ ،‬ﺭﺟﻊ ﻣﻨﻬﻢ ‪‬ﻣ ْﻦ ﺭﺟﻊ‪ ،‬ﻭﺩﺧﻞ ﲨﺎﻋﺔ‪ ،‬ﹶﻓﹶﻠﻘﹸﻮﺍ ِﻣ ْﻦ ﻗﹸﺮﻳﺶ ﺃﺫﻯ ﺷﺪﻳﺪﺍﹰ‪،‬‬ ‫ﻭﻛﺎﻥ ﳑﻦ ﺩﺧﻞ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ ﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ‪ .‬ﰒ ﺃﺫﻥ ﳍﻢ ﰲ ﺍﳍﺠﺮﺓ ﺛﺎﻧﻴﹰﺎ ﺇﱃ ﺍﳊﺒﺸﺔ‪ ،‬ﻓﻬﺎﺟﺮ ﻣِﻦ‬ ‫ﺍﻟﺮﺟﺎﻝ ﺛﻼﺛ ﹲﺔ ﻭﲦﺎﻧﻮﻥ ﺭﺟﻼﹰ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻋﻤﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺸﻚ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺴﺎﺀ ﲦﺎﻥ‬ ‫ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﺄﻗﺎﻣﻮﺍ ﻋﻨﺪ ﺍﻟﻨﺠﺎﺷﻲ ﻋﻠﻰ ﺃﺣﺴﻦ ﺣﺎﻝ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻗﺮﻳﺸﺎﹰ‪ ،‬ﻓﺄﺭﺳﻠﻮﺍ ﻋﻤﺮﻭ‬ ‫ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻟﻴﻜﻴﺪﻭﻫﻢ ﻋﻨﺪ ﺍﻟﻨﺠﺎﺷﻲ‪ ،‬ﻓﺮﺩ ﺍﻟﻠﹼﻪ‬ ‫ﻛﻴﺪﻫﻢ ﰲ ﳓﻮﺭﻫﻢ‪.‬‬ ‫ﺐ ﺃﰊ ﻃﺎﻟﺐ‬ ‫ﻓﺎﺷﺘﺪ ﺃﺫﺍﻫﻢ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺤﺼﺮﻭﻩ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﰲ ﺍﻟﺸ‪‬ﻌﺐ ِﺷ ‪‬ﻌ ِ‬ ‫ﺛﻼﺙ ﺳﻨﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺘﲔ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺍﳊﺼﺮ ﻭﻟﻪ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲦﺎﻥ‬ ‫ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺑﺄﹶﺷﻬﺮ ﻣﺎﺕ ﻋﻤ‪‬ﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﻭﻟﻪ ﺳﺒﻊ ﻭﲦﺎﻧﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﰲ‬ ‫)‪ (٧٠‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٦١٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٤٣٠٨‬ﻭﺃﲪﺪ )‪.(٢/٣‬‬


‫‪٤٦‬‬ ‫ﺍﻟﺸ‪‬ﻌﺐ ﻭ‪‬ﻟﺪ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻨﺎﻝ ﺍﻟﻜﻔﺎ ‪‬ﺭ ﻣﻨﻪ ﺃﺫﻯ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﰒ ﻣﺎﺗﺖ ﺧﺪﳚ ﹸﺔ ﺑﻌﺪ‬ ‫ﺫﻟﻚ ﺑﻴﺴﲑ‪ ،‬ﻓﺎﺷﺘ ‪‬ﺪ ﺃﺫﻯ ﺍﻟﻜﻔﺎﺭ ﻟﻪ‪ ،‬ﻓﺨﺮﺝ ﺇﱃ ﺍﻟﻄﺎﺋﻒ ﻫﻮ ﻭﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻳﺪﻋﻮ ﺇﱃ‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻗﺎﻡ ﺑﻪ ﺃﻳﺎﻣﹰﺎ ﻓﻠﻢ ﳚﻴﺒﻮﻩ‪ ،‬ﻭﺁﺫﹶﻭﻩ‪ ،‬ﻭﺃﺧﺮﺟﻮﻩ‪ ،‬ﻭﻗﺎﻣﻮﺍ ﻟﻪ ﺳِﻤﺎﻃﲔ‪ ،‬ﻓﺮﲨﻮﻩ‬ ‫ﺑﺎﳊﺠﺎﺭﺓ ﺣﱴ ﺃﺩﻣﻮﺍ ﻛﻌﺒﻴﻪ‪ ،‬ﻓﺎﻧﺼﺮﻑ ﻋﻨﻬﻢ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﻣﻜﹼﺔ‪ ،‬ﻭﰲ ﻃﺮﻳﻘﻪ‬ ‫ﻟﻘﻲ ‪‬ﻋﺪ‪‬ﺍﺳﹰﺎ ﺍﻟﻨﺼﺮﺍﱐﱠ‪ ،‬ﻓﺂﻣﻦ ﺑﻪ ﻭﺻﺪ‪‬ﻗﻪ‪.‬‬ ‫ﻭﰲ ﻃﺮﻳﻘﻪ ﺃﻳﻀﹰﺎ ﺑﻨﺨﻠﺔ ﺻ‪‬ﺮﻑ ﺇﻟﻴﻪ ﻧﻔﺮ ﻣﻦ ﺍﳉﻦ ﺳﺒﻌ ﹲﺔ ِﻣ ْﻦ ﺃﻫﻞ ‪‬ﻧﺼِﻴﺒﲔ‪ ،‬ﻓﺎﺳﺘﻤﻌﻮﺍ‬ ‫ﻚ ﺍﳉﺒﺎﻝ ﻳﺄﻣﺮﻩ ﺑِﻄﺎﻋﺘﻪ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻄﺒﻖ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺃﺳﻠﻤﻮﺍ‪ ،‬ﻭﰲ ﻃﺮﻳﻘﻪ ﺗﻠﻚ ﺃﺭﺳﻞ ﺍﻟﻠﱠﻪ ﺇﻟﻴﻪ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﻋﻠﻰ ﻗﻮﻣﻪ ﺃﺧﺸﱯ ﻣﻜﹼﺔ‪ ،‬ﻭﳘﺎ ﺟﺒﻼﻫﺎ ﺇﻥ ﺃﺭﺍﺩ‪ ،‬ﻓﻘﺎﻝ‪ ) :‬ﹶﻻ ‪‬ﺑ ﹾﻞ ﹶﺃﺳْﺘﺄﻧِﻲ ِﺑﻬِﻢ‪ ،‬ﹶﻟ ‪‬ﻌﻞﱠ ﺍﻟﻠﱠ ‪‬ﻪ‬ ‫ﺸ ِﺮﻙ‪ِ ‬ﺑ ِﻪ ‪‬ﺷﻴْﺌﹰﺎ()‪ .(٧١‬ﻭﰲ ﻃﺮﻳﻘﻪ ﺩﻋﺎ ﺑﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ‬ ‫ﻼِﺑﻬِﻢ ‪‬ﻣ ْﻦ ‪‬ﻳ ْﻌ‪‬ﺒﺪ‪‬ﻩ ﹶﻻ ﻳ‪ْ ‬‬ ‫ﺻﹶ‬ ‫ﻳ‪‬ﺨ ِﺮﺝ‪ِ ‬ﻣ ْﻦ ﹶﺃ ْ‬ ‫ﺍﳌﺸﻬﻮﺭ‪) :‬ﺍﻟﻠﻬﻢ ﺇﻟﻴﻚ ﺃﺷﻜﻮ ﺿﻌﻒ ﹸﻗﻮ‪‬ﰐ‪ ،‬ﻭﻗﻠﺔ ﺣﻴﻠﱵ‪ (...‬ﺍﳊﺪﻳﺚ)‪ ،(٧٢‬ﰒ ﺩﺧﻞ ﻣﻜﹼﺔ‬ ‫ﰲ ﺟﻮﺍﺭ ﺍﳌﻄﻌﻢ ﺑﻦ ﻋﺪﻱ‪.‬‬ ‫ﺝ ﺑﻪ ﺇﱃ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ‬ ‫ﰒ ﺃﺳﺮﻱ ﺑﺮﻭﺣﻪ ﻭﺟﺴﺪﻩ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﰒ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﲜﺴﺪﻩ ﻭﺭﻭﺣﻪ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭﺟﻞ‪ ،‬ﻓﺨﺎﻃﺒﻪ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻫﺬﺍ ﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﺎﻣﺎﹰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﻘﺎﻝ‪ :‬ﺃﺳﺮﻱ ﺑﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻳﻘﻈﺔ ﻭﻻ ﻣﻨﺎﻣﹰﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺍﻹِﺳﺮﺍﺀ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻳﻘﻈﺔ‪ ،‬ﻭﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻣﻨﺎﻣﹰﺎ‪.‬‬ ‫ﺙ ﻣﺮﺍﺕ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺍﻹِﺳﺮﺍﺀ ﻣﺮﺗﲔ‪ :‬ﻣﺮﺓ ﻳﻘﻈﺔ‪ ،‬ﻭﻣﺮﺓ ﻣﻨﺎﻣﹰﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺃﺳﺮﻱ ﺑﻪ ﺛﻼ ﹶ‬ ‫ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﺍﳌﺒﻌﺚ ﺑﺎﻻﺗﻔﺎﻕ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﻭﻗﻊ ﰲ ﺣﺪﻳﺚ ﺷﺮﻳﻚ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﻮﺣﻰ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﳑ‪‬ﺎ ‪‬ﻋﺪ‪ ‬ﻣﻦ‬ ‫ﺃﻏﻼﻁ ﺷﺮﻳﻚ ﺍﻟﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺳﻮﺀ ﺣﻔﻈﻪ‪ ،‬ﳊﺪﻳﺚ ﺍﻹِﺳﺮﺍﺀ ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﺇﺳﺮﺍﺀ ﺍﳌﻨﺎﻡ‬ ‫ﻗﺒﻞ ﺍﻟﻮﺣﻲ‪ .‬ﻭﺃﻣ‪‬ﺎ ﺇﺳﺮﺍﺀ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻓﺒﻌﺪ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺍﻟﻮﺣﻲ ﻫﺎﻫﻨﺎ ﻣﻘﻴﺪ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺑﺎﻟﻮﺣﻲ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻫﻮ ﻣﺒﺪﺃ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﻗﺒﻞ ﺃﻥ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﰲ ﺷﺄﻥ ﺍ ِﻹﺳﺮﺍﺭ‪،‬‬ ‫ﻓﺄﺳﺮﻱ ﺑﻪ ﻓﺠﺄﺓ ﻣﻦ ﻏﲑ ﺗﻘﺪﻡ ﺇﻋﻼﻡ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺄﻗﺎﻡ ج ﲟﻜﹼﺔ ﻣﺎ ﺃﻗﺎﻡ‪ ،‬ﻳﺪﻋﻮ ﺍﻟﻘﺒﺎﺋﻞ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻭ‪‬ﻳ ْﻌ ِﺮﺽ‪ ‬ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ ﰲ ﻛﻞ‬ ‫ﺐ ﻟﻪ ﻗﺒﻴﻠﺔ‪ ،‬ﻭﺍﺩ‪‬ﺧﺮ ﺍﷲ‬ ‫ﺴ‪‬ﺘﺠِﻴ ْ‬ ‫ﻣﻮﺳﻢ ﺃﻥ ﻳﺆﻭﻭﻩ‪ ،‬ﺣﱴ ﻳﺒﱢﻠ ﹶﻎ ﺭﺳﺎﻟﺔ ﺭﺑﻪ ﻭﳍﻢ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻓﻠﻢ ‪‬ﺗ ْ‬ ‫)‪ (٧١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٥ ،٢٢٤/٦‬ﻭﻣﺴﻠﻢ )‪.(١٧٩٥‬‬ ‫)‪ (٧٢‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺍ‪‬ﻤﻊ )‪.(٣٥/٦‬‬


‫‪٤٧‬‬ ‫ﺫﻟﻚ ﻛﺮﺍﻣﺔ ﻟﻸﻧﺼﺎﺭ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ‪ ،‬ﻭﺇﳒﺎﺯ ﻭﻋﺪﻩ‪ ،‬ﻭﻧﺼﺮ ﻧﺒﻴﻪ‪ ،‬ﻭﺇﻋﻼﺀ‬ ‫ﻛﻠﻤﺘﻪ‪ ،‬ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﺳﺎﻗﻪ ﺇﱃ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﳌﺎ ﺃﺭﺍﺩ ‪‬ﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻓﺎﻧﺘﻬﻰ ﺇﱃ ﻧﻔﺮ‬ ‫ﻣﻨﻬﻢ ﺳﺘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲦﺎﻧﻴﺔ‪ ،‬ﻭﻫﻢ ﳛِﻠﻘﹸﻮﻥ ﺭﺅﻭﺳﻬﻢ ﻋﻨﺪ ﻋﻘﺒ ِﺔ ﻣِﲎ ﰲ ﺍﳌﻮﺳﻢ‪ ،‬ﻓﺠﻠﺲ ﺇﻟﻴﻬﻢ‪،‬‬ ‫ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺎﺳﺘﺠﺎﺑﻮﺍ ﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﹶﻓ ‪‬ﺪ ‪‬ﻋﻮْﺍ ﻗﻮﻣﻬﻢ ﺇﱃ ﺍﻹِﺳﻼﻡ‪ ،‬ﺣﱴ ﻓﺸﺎ ﻓﻴﻬﻢ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺩﺍﺭ ﻣﻦ ﺩﻭﺭ ﺍﻷﻧﺼﺎﺭ ﺇﻻ ﻭﻓﻴﻬﺎ ﺫﻛ ‪‬ﺮ‬ ‫ِﻣ ْﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ .‬ﻓﺄﻭ ﹸﻝ ﻣﺴﺠﺪ ﻗﹸﺮﻯﺀ ﻓﻴﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﺑﺎﳌﺪﻳﻨﺔ ﻣﺴﺠﺪ ﺑﲏ ﺯ‪‬ﺭﻳﻖ‪،‬ﰒ ﻗﺪِﻡ‬ ‫ﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻣﻨﻬﻢ ﲬﺴﺔ ﻣﻦ ﺍﻟﺴﺘﺔ ﺍﻷﻭﻟﲔ‪ ،‬ﻓﺒﺎﻳﻌﻮﺍ‬ ‫ﻣﻜﺔ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﺍﺛﻨﺎ ﻋﺸﺮ ﺭﺟ ﹰ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻠﻰ ﺑﻴﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻋﻨﺪ ﺍﻟﻌﻘﺒﺔ‪ ،‬ﰒ ﺍﻧﺼﺮﻓﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓ ﹶﻘﺪِﻡ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﺎﻡ‬ ‫ﻼ ﻭﺍﻣﺮﺃﺗﺎﻥ‪ ،‬ﻭﻫﻢ ﺃﻫ ﹸﻞ ﺍﻟﻌﻘﺒﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻓﺒﺎﻳﻌﻮﺍ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺍﻟﻘﺎﺑﻞ ﻣﻨﻬﻢ ﺛﻼﺛﺔ ﻭﺳﺒﻌﻮﻥ ﺭﺟ ﹰ‬ ‫ج ﻋﻠﻰ ﺃﻥ ﳝﻨﻌﻮﻩ ﳑ‪‬ﺎ ﳝﻨﻌﻮﻥ ﻣﻨﻪ ﻧﺴﺎﺀﻫﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ ﻭﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺘﺮﺣﻞ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‬ ‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻣﻨﻬﻢ ﺍﺛﲏ ﻋﺸﺮ ﻧﻘﻴﺒﺎﹰ‪ ،‬ﻭﺃﺫﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻷﺻﺤﺎﺑﻪ ﰲ‬ ‫ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﺃﺭْﺳﺎ ﹰﻻ ﻣﺘﺴﻠﻠﲔ‪ ،‬ﺃﻭﳍﻢ ﻓﻴﻤﺎ ﻗﻴﻞ‪ :‬ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ‬ ‫ﺍﳌﺨﺰﻭﻣﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻓﻘﺪﻣﻮﺍ ﻋﻠﻰ ﺍﻷﻧﺼﺎﺭ ﰲ ﺩﻭﺭﻫﻢ‪ ،‬ﻓﺂﻭ‪‬ﻭﻫﻢ‪،‬‬ ‫ﻭﻧﺼﺮﻭﻫﻢ‪ ،‬ﻭﻓﺸﺎ ﺍﻹِﺳﻼﻡ‪ ‬ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﰒ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﻠﹼﻪ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺍﳍﺠﺮﺓ‪ ،‬ﻓﺨﺮﺝ ﻣﻦ‬ ‫ﻣﻜﺔ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭ‪‬ﻝ ﻭﻗﻴﻞ‪ :‬ﰲ ﺻﻔﺮ‪ ،‬ﻭﻟﻪ ﺇﺫ ﺫﺍﻙ ﺛﻼﺙ ﻭﲬﺴﻮﻥ ﺳﻨﺔ‪،‬‬ ‫ﻭﻣﻌﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻋ‪‬ﺎﻣﺮ‪ ‬ﺑﻦ ﻓﹸ ‪‬ﻬْﻴ ‪‬ﺮ ﹶﺓ ﻣﻮﱃ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﺩﻟﻴﻠﻬﻢ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍ ُﻷ ‪‬ﺭْﻳﻘِﻂ‬ ‫ﺍﻟﻠﻴﺜﻲ‪ ،‬ﻓﺪﺧﻞ ﻏﹶﺎﺭ ﺛﹶﻮﺭ ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻓﺄﻗﺎﻣﺎ ﻓﻴﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﰒ ﺃﺧﺬﺍ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺴﺎﺣﻞ‪،‬‬ ‫ﺖ ﻣِﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭ‪‬ﻝ‪،‬‬ ‫ﻓﻠﻤﺎ ﺍﻧﺘ ‪‬ﻬﻮْﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ‪‬ﺧﹶﻠ ْ‬ ‫ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻧﺰﻝ ﺑ ﹸﻘﺒ‪‬ﺎﺀ ﰲ ﺃﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻧﺰﻝ ﻋﻠﻰ‬ ‫ﻛﻠﺜﻮﻡ ﺑﻦ ﺍ ِﳍ ْﺪﻡ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺳﻌ ِﺪ ﺑﻦ ﺧﻴﺜﻤﺔ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺷﻬﺮ‪ ،‬ﻓﺄﻗﺎﻡ ﻋﻨﺪﻫﻢ ﺃﺭﺑﻌﺔ ﻋﺸﺮ‬ ‫ﻳﻮﻣﺎﹰ‪ ،‬ﻭﺃﺳﺲ ﻣﺴﺠﺪ ﻗﹸﺒﺎﺀ‪ ،‬ﰒ ﺧﺮﺝ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺄﺩﺭﻛﺘﻪ ﺍﳉﻤﻌﺔ ﰲ ﺑﲏ ﺳﺎﱂ‪ ،‬ﻓﺠﻤﻊ‬ ‫‪‬ﻢ ﲟﻦ ﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻢ ﻣﺎﺋﺔ‪ ،‬ﰒ ﺭﻛﺐ ﻧﺎﻗﺘﻪ ﻭﺳﺎﺭ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻨﺎﺱ ﻳﻜﻠﻤﻮﻧﻪ‬ ‫)‪(٧٣‬‬ ‫ﰲ ﺍﻟﱰﻭﻝ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺄﺧﺬﻭﻥ ﲞﻄﺎﻡ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪ ) :‬ﺧﻠﱡﻮﺍ ‪‬ﺳﺒِﻴﹶﻠﻬ‪‬ﺎ ﻓﹶﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ ﹾﺄﻣ‪‬ﻮ ‪‬ﺭﹲﺓ(‬ ‫ﻓﱪﻛﺖ ﻋﻨﺪ ﻣﺴﺠﺪﻩ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻣِﺮﺑﺪﺍ ﻟﺴﻬﻞ ﻭﺳﻬﻴﻞ ﻏﻼﻣﲔ ﻣﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻓﱰﻝ‬ ‫ﻋﻨﻬﺎ ﻋﻠﻰ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﰒ ﺑﲎ ﻣﺴﺠﺪﻩ ﻣﻮﺿﻊ ﺍﳌﺮﺑﺪ ﺑﻴﺪﻩ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺑﺎﳉﺮﻳﺪ‬ ‫)‪ (٧٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺪﻻﺋﻞ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪.‬‬


‫‪٤٨‬‬ ‫ﻭﺍﻟﱠﻠِﺒﻦِ‪ ،‬ﰒ ﺑﲎ ﻣﺴﻜﻨﻪ ﻭﻣﺴﺎﻛﻦ ﺃﺯﻭﺍﺟﻪ ﺇﱃ ﺟﻨﺒﻪ‪ ،‬ﻭﺃﻗﺮ‪‬ﺑﻬﺎ ﺇﻟﻴﻪ ﻣﺴﻜﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﰒ ﲢﻮﻝ‬ ‫ﺑﻌﺪ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺩﺍﺭ ﺃﰊ ﺃﻳﻮﺏ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺑﻠﻎ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺑﺎﳊﺒﺸﺔ ﻫﺠ ‪‬ﺮﺗ‪‬ﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﺲ ﻣﻨﻬﻢ ﲟﻜﺔ ﺳْﺒ ‪‬ﻌﺔﹲ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺑﻘﻴﺘﻬﻢ ﺇﱃ ﺭﺳﻮﻝ‬ ‫ﻓﺮﺟﻊ ﻣﻨﻬﻢ ﺛﻼﺛﺔ ﻭﺛﻼﺛﻮﻥ ﺭﺟﻼﹰ‪ ،‬ﹶﻓﺤ‪ِ‬ﺒ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﰒ ﻫﺎﺟﺮ ﺑﻘﻴﺘﻬﻢ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻋﺎﻡ ﺧﻴﱪ ﺳﻨﺔ ﺳﺒﻊ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ أوﻻدﻩ ج‬ ‫ﺃﻭﳍﻢ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﺑﻪ ﻛﺎﻥ ﻳ‪‬ﻜﲎ‪ ،‬ﻣﺎﺕ ﻃﻔﻼﹰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺎﺵ ﺇﱃ ﺃﻥ ﺭﻛﺐ ﺍﻟﺪﺍﺑﺔ‪،‬‬ ‫ﻭﺳﺎﺭ ﻋﻠﻰ ﺍﻟﻨﺠﻴﺒﺔ‪.‬‬ ‫ﰒ ﺯﻳﻨﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺃﺳﻦ ﻣﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﰒ ‪‬ﺭﹶﻗﻴ‪‬ﺔ‪ ،‬ﻭﺃﻡ ﻛﻠﺜﻮﻡ‪ ،‬ﻭﻓﺎﻃﻤﺔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﰲ‬ ‫ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪ :‬ﺇ‪‬ﺎ ﺃﺳ ‪‬ﻦ ﻣﻦ ﺃﺧﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺫﹸ ِﻛ ‪‬ﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﻗﻴ‪‬ﺔ ﺃﺳﻦ ﺍﻟﺜﻼﺙ‪،‬‬ ‫ﻭﺃﻡ ﻛﻠﺜﻮﻡ ﺃﺻﻐﺮ‪‬ﻫﻦ‪.‬‬ ‫ﰒ ﻭﻟﺪ ﻟﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻫﻞ ﻭﻟﺪ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺃﻭ ﻗﺒﻠﻬﺎ؟ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺻﺤﺢ ﺑﻌﻀﻬﻢ‬ ‫ﺃﻧﻪ ﻭﻟﺪ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻫﻞ ﻫﻮ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻄﺎﻫﺮ‪ ،‬ﺃﻭ ﳘﺎ ﻏﲑ‪‬ﻩ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ‪:‬‬ ‫ﺃ‪‬ﻤﺎ ﻟﻘﺒﺎﻥ ﻟﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ .‬ﻭﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻣﻦ ﺧﺪﳚﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﻮﻟﺪ ﻟﻪ ﻣﻦ ﺯﻭﺟﺔ ﻏﲑﻫﺎ‪.‬‬ ‫ﰒ ﻭﻟﺪ ﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻣﻦ ﺳ‪ ‬ﺮ‪‬ﻳِﺘ ِﻪ )ﻣﺎﺭﻳﺔ ﺍﻟﻘﺒﻄﻴﺔ( ﺳﻨﺔ ﲦﺎﻥ ﻣﻦ ﺍﳍﺠﺮﺓ‪ ،‬ﻭﺑﺸ‪‬ﺮﻩ‬ ‫ﻼ ﻗﺒﻞ ﺍﻟﻔﻄﺎﻡ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻫﻞ ﺻﻠﻰ ﻋﻠﻴﻪ‪،‬‬ ‫ﺑﻪ ﺃﺑﻮ ﺭﺍﻓﻊ ﻣﻮﻻﻩ‪ ،‬ﻓﻮﻫﺐ ﻟﻪ ﻋﺒﺪﺍﹰ‪ ،‬ﻭﻣﺎﺕ ﻃﻔ ﹰ‬ ‫ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﻭﻛﻞ ﺃﻭﻻﺩﻩ ﺗﻮﰲ ﻗﺒﻠﹶﻪ ﺇﻻ ﻓﺎﻃﻤﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺄﺧﺮﺕ ﺑﻌﺪﻩ ﺑﺴﺘﺔ ﺃﺷﻬﺮ‬ ‫ﺖ ﺑﻪ ﻋﻠﻰ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﻓﺎﻃﻤﺔ‬ ‫ﻀﹶﻠ ْ‬ ‫ﻓﺮﻓﻊ ﺍﻟﻠﹼﻪ ﳍﺎ ﺑﺼﱪﻫﺎ ﻭﺍﺣﺘﺴﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺪﺭﺟﺎﺕ ﻣﺎ ﹸﻓ ‪‬‬ ‫ﺃﻓﻀ ﹸﻞ ﺑﻨﺎﺗﻪ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﺃﻓﻀﻞ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺃﻣﻬﺎ ﺧﺪﳚﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺑﺎﻟﻮﻗﻒ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ أﻋﻤﺎﻣﻪ وﻋﻤّﺎﺗﻪ ج‬ ‫ﻓﻤﻨﻬﻢ ﺃﺳ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﻭﺃﺳ ‪‬ﺪ ﺭﺳﻮﻟﻪ ﺳﻴ ‪‬ﺪ ﺍﻟﺸﻬﺪﺍﺀ ﲪﺰ ﹸﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻭﺍﻟﻌﺒ‪‬ﺎﺱ‪ ،‬ﻭﺃﺑﻮ‬ ‫ﻃﺎﻟﺐ ﻭﺍﲰﻪ ﻋﺒ ‪‬ﺪ ﻣﻨﺎﻑ‪ ،‬ﻭﺃﺑﻮ ﳍﺐ ﻭﺍﲰﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻯ‪ ،‬ﻭﺍﻟﺰﺑﲑ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺍﳌﻘﻮ‪‬ﻡ‪،‬‬ ‫ﻭﺿﺮﺍﺭ‪ ،‬ﻭﻗﹸﺜﹶﻢ‪ ،‬ﻭﺍﳌﻐﲑﺓ ﻭﻟﻘﺒﻪ ﺣ‪‬ﺠﻞ‪ ،‬ﻭﺍﻟﻐﻴﺪﺍﻕ ﻭﺍﲰﻪ ﻣﺼﻌﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻮﻓﻞ‪ ،‬ﻭﺯﺍﺩ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﱂ ﻳ‪‬ﺴﻠﻢ ﻣﻨﻬﻢ ﺇﻻ ﲪﺰﺓ ﻭﺍﻟﻌﺒ‪‬ﺎﺱ‪ .‬ﻭﺃﻣ‪‬ﺎ ﻋﻤ‪‬ﺎﺗﻪ‪ ،‬ﻓﺼﻔﻴﺔ ﺃﻡ ﺍﻟﺰﺑﲑ ﺑﻦ‬


‫‪٤٩‬‬ ‫ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﻋﺎﺗﻜﺔ‪ ،‬ﻭ‪‬ﺑﺮ‪‬ﺓ‪ ،‬ﻭﺃﺭﻭﻯ‪ ،‬ﻭﺃﻣﻴﻤﺔ‪ ،‬ﻭﺃﻡ ﺣﻜﻴﻢ ﺍﻟﺒﻴﻀﺎﺀ‪ .‬ﺃﺳﻠﻢ ﻣﻨﻬﻦ ﺻﻔﻴﺔ‪،‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺇﺳﻼﻡ ﻋﺎﺗﻜﺔ ﻭﺃﺭﻭﻯ‪ ،‬ﻭﺻﺤﺢ ﺑﻌﻀﻬﻢ ﺇﺳﻼﻡ ﺃﺭﻭﻯ‪ .‬ﻭﺃﺳﻦ ﺃﻋﻤﺎﻣﻪ‪:‬‬ ‫ﺍﳊﺎﺭﺙ‪ ،‬ﻭﺃﺻﻐﺮﻫﻢ ﺳﻨﹰﺎ‪ :‬ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭ ‪‬ﻋﻘﹶﺐ ﻣﻨﻪ ﺣﱴ ﻣﻸ ﺃﻭﻻﺩ‪‬ﻩ ﺍﻷﺭﺽ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺃﺣﺼﻮﺍ‬ ‫ﰲ ﺯﻣﻦ ﺍﳌﺄﻣﻮﻥ‪ ،‬ﻓﺒﻠﻐﻮﺍ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ‪ ،‬ﻭﰲ ﺫﻟﻚ ‪‬ﺑ ْﻌ ‪‬ﺪ ﻻ ﳜﻔﻰ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻋﻘﺐ ﺃﺑﻮ ﻃﺎﻟﺐ‬ ‫ﻭﺃﻛﺜﺮ‪ ،‬ﻭﺍﳊﺎﺭﺙ‪ ،‬ﻭﺃﺑﻮ ﳍﺐ‪ ،‬ﻭﺟﻌﻞ ﺑﻌﻀﻬﻢ ﺍﳊﺎﺭﺙ ﻭﺍﳌﻘﻮ‪‬ﻡ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺍﻟﻐﻴﺪﺍﻕ‬ ‫ﻼ[ ﻭﺍﺣﺪﹰﺍ‪.‬‬ ‫]ﺭﺟ ﹰ‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ أزواﺟﻪ ج‬ ‫ﺃﻭﻻﻫﻦ ﺧﺪﳚﺔ ﺑﻨﺖ ﺧ‪‬ﻮﻳﻠﺪ ﺍﻟﻘﺮﺷﻴﺔ ﺍﻷﺳﺪﻳﺔ‪ ،‬ﺗﺰﻭﺟﻬﺎ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﳍﺎ ﺃﺭﺑﻌﻮﻥ‬ ‫ﺝ ﻋﻠﻴﻬﺎ ﺣﱴ ﻣﺎﺗﺖ‪ ،‬ﻭﺃﻭﻻﺩﻩ ﻛﻠﱡﻬﻢ ﻣﻨﻬﺎ ﺇ ﱠﻻ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺁﺯﺭﺗﻪ‬ ‫ﺳﻨﺔ‪ ،‬ﻭﱂ ﻳﺘﺰﻭ ْ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺟﺎﻫﺪﺕ ﻣﻌﻪ‪ ،‬ﻭﻭﺍﺳﺘﻪ ﺑﻨﻔﺴﻬﺎ ﻭﻣﺎﳍﺎ‪ ،‬ﻭﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺇﻟﻴﻬﺎ ﺍﻟﺴﻼ ‪‬ﻡ ﻣﻊ ﺟﱪﻳﻞ‪،‬‬ ‫ﻭﻫﺬﻩ ﺧﺎﺻﺔ ﻻ ﺗ‪‬ﻌﺮﻑ ﻻﻣﺮﺃﺓ ﺳﻮﺍﻫﺎ‪ ،‬ﻭﻣﺎﺗﺖ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺜﻼﺙ ﺳﻨﲔ‪.‬‬ ‫ﰒ ﺗﺰﻭﺝ ﺑﻌﺪ ﻣﻮ‪‬ﺎ ﺑﺄﻳﺎﻡ ‪‬ﺳﻮْﺩﺓ ﺑﻨﺖ ‪‬ﺯ ْﻣﻌ‪‬ﺔ ﺍﻟﻘﹸﺮﺷﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻭﻫﺒﺖ ﻳﻮﻣﻬﺎ‬ ‫ﻟﻌﺎﺋﺸﺔ‪.‬‬ ‫ﺼﺪ‪‬ﻳﻖ‪ ،‬ﺍﳌﱪ‪‬ﺃﺓ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ‬ ‫ﺼﺪ‪‬ﻳﻘﺔ ﺑﻨﺖ ﺍﻟ ‪‬‬ ‫ﰒ ﺗﺰﻭﺝ ﺑﻌﺪﻫﺎ ﺃ ‪‬ﻡ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻋﺎﺋﺸﺔ ﺍﻟ ‪‬‬ ‫ﺼﺪ‪‬ﻳﻖ‪ ،‬ﻭﻋﺮﺿﻬﺎ ﻋﻠﻴﻪ ﺍ ﹶﳌﹶﻠﻚ‪ ‬ﻗﺒﻞ‬ ‫ﲰﺎﻭﺍﺕ‪ ،‬ﺣﺒﻴﺒﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺍﻟ ‪‬‬ ‫)‪(٧٤‬‬ ‫ﻧﻜﺎﺣﻬﺎ ﰲ ‪‬ﺳ ‪‬ﺮﹶﻗ ٍﺔ ﻣﻦ ﺣﺮﻳﺮ ﻭﻗﺎﻝ‪) :‬ﻫﺬﻩ ﺯﻭﺟﺘﻚ( ﺗﺰﻭﺝ ‪‬ﺎ ﰲ ﺷﻮﺍﻝ ﻭﻋﻤﺮﻫﺎ‬ ‫ﺳﺖ ﺳﻨﲔ‪ ،‬ﻭﺑﲎ ‪‬ﺎ ﰲ ﺷﻮﺍﻝ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﳍِﺠﺮﺓ ﻭﻋﻤﺮﻫﺎ ﺗﺴﻊ ﺳﻨﲔ‪ ،‬ﻭﱂ‬ ‫ﺐ ﺍﳋﻠﻖ‬ ‫ﻳﺘﺰﻭﺝ ﺑﻜﺮﹰﺍ ﻏﲑﻫﺎ‪ ،‬ﻭﻣﺎ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﰲ ﻟِﺤﺎﻑ ﺍﻣﺮﺃﺓ ﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﺣ ‪‬‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﻧﺰﻝ ﻋﺬ ‪‬ﺭﻫ‪‬ﺎ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻛﻔﺮ ﻗﹶﺎﺫِﻓﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﻓﻘﻪ ﻧﺴﺎﺋﻪ‬ ‫ﻭﺃﻋﻠﻤ‪‬ﻬﻦ‪ ،‬ﺑﻞ ﺃﻓﻘ ‪‬ﻪ ﻧﺴﺎ ِﺀ ﺍﻷﻣ‪‬ﺔ ﻭﺃﻋﻠﻤ ‪‬ﻬﻦ‪ ‬ﻋﻠﻰ ﺍﻹِﻃﻼﻕ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻛﺎﺑ ‪‬ﺮ ِﻣ ْﻦ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻟﻨﱯ ج ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻗﻮﳍﺎ ﻭﻳﺴﺘﻔﺘﻮ‪‬ﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﺃﺳﻘﻄﺖ ﻣﻦ ﺍﻟﻨﱯ ج ِﺳﻘﹾﻄﺎﹰ‪ ،‬ﻭﱂ‬ ‫ﻳﺜﺒﺖ‪.‬‬ ‫ﰒ ﺗﺰﻭﺝ ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻧﻪ ﻃﻠﻘﻬﺎ‪،‬‬ ‫)‪ (٧٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٥٢/١٢‬ﻭﻣﺴﻠﻢ )‪.(٢٤٣٨‬‬


‫‪٥٠‬‬ ‫ﰒ ﺭﺍﺟﻌﻬﺎ)‪.(٧٥‬‬ ‫ﰒ ﺗﺰﻭﺝ ﺯﻳﻨﺐ ﺑﻨﺖ ﺧﺰﳝﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﻘﻴﺴﻴﺔ‪ ،‬ﻣﻦ ﺑﲏ ﻫﻼﻝ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻭﺗﻮﻓﻴﺖ‬ ‫ﻋﻨﺪﻩ ﺑﻌﺪ ﺿﻤﻪ ﳍﺎ ﺑﺸﻬﺮﻳﻦ‪.‬‬ ‫ﰒ ﺗﺰﻭﺝ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﻫﻨﺪ ﺑﻨﺖ ﺃﰊ ﺃﻣﻴﺔ ﺍﻟﻘﺮﺷﻴﺔ ﺍﳌﺨﺰﻭﻣﻴﺔ‪ ،‬ﻭﺍﺳﻢ ﺃﰊ ﺃﻣﻴﺔ ﺣﺬﻳﻔﺔ ﺑﻦ‬ ‫ﺍﳌﻐﲑﺓ‪ ،‬ﻭﻫﻲ ﺁﺧﺮ ﻧﺴﺎﺋﻪ ﻣﻮﺗﹰﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺁﺧﺮﻫﻦ ﻣﻮﺗﹰﺎ ﺻﻔﻴﺔ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﻭﱄ ﺗﺰﻭﳚﻬﺎ ﻣﻨﻪ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﰲ )ﺍﻟﻄﺒﻘﺎﺕ(‪ :‬ﻭﱄ ﺗﺰﻭﳚﻬﺎ ﻣﻨﻪ‬ ‫ﺳﻠﻤﺔ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻬﺎ‪ ،‬ﻭﳌﺎ ﺯﻭﺝ ﺍﻟﻨﱯ ج ﺳﻠﻤﺔ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ‬ ‫ﺖ ﺳﻠﻤﺔ( ﻳﻘﻮﻝ‬ ‫ﺃﻣﺎﻣﺔ ﺑﻨﺖ ﲪﺰﺓ ﺍﻟﱵ ﺍﺧﺘﺼﻢ ﻓﻴﻬﺎ ﻋﻠﻲ ﻭﺟﻌﻔﺮ ﻭﺯﻳﺪ ﻗﺎﻝ‪) :‬ﻫﻞ ﺟﺰﻳ ‪‬‬ ‫ﺫﻟﻚ‪ ،‬ﻷﻥ ﺳﻠﻤﺔ ﻫﻮ ﺍﻟﺬﻱ ﺗﻮﱃ ﺗﺰﻭﳚﻪ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﺫﻛﺮ ﻫﺬﺍ ﰲ ﺗﺮﲨﺔ ﺳﻠﻤﺔ‪،‬‬ ‫ﰒ ﺫﻛﺮ ﰲ ﺗﺮﲨﺔ ﺃﻡ ﺳﻠﻤﺔ ﻋﻦ ﺍﻟﻮﺍﻗﺪﻱ‪ :‬ﺣﺪﺛﲏ ﳎﻤﻊ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ‬ ‫ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺧﻄﺐ ﺃﻡ ﺳﻠﻤﺔ ﺇﱃ ﺍﺑﻨﻬﺎ ﻋﻤﺮ ﺑﻦ‬ ‫ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻓﺰﻭ‪‬ﺟﻬ‪‬ﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻭﻫﻮ ﻳﻮﻣﺌ ٍﺬ ﻏﻼﻡ ﺻﻐﲑ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ )ﺍﳌﺴﻨﺪ(‪ :‬ﺣﺪﺛﻨﺎ ﻋﻔﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﲪ‪‬ﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺛﺎﺑﺖ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺃ‪‬ﺎ ﳌﺎ ﺍﻧﻘﻀﺖ ِﻋ ‪‬ﺪ‪‬ﺗﻬ‪‬ﺎ‬ ‫ِﻣ ْﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﺑﻌﺚ ﺇﻟﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻣ ْﺮ ‪‬ﺣ‪‬ﺒﹰﺎ ﺑﺮﺳﻮﻝ ج ﺇﱐ ﺍﻣﺮﺃﺓ ﻏﹶﲑﻯ‪،‬‬ ‫ﺲ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻲ ﺣﺎﺿﺮﹰﺍ‪ ...‬ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻓﻴﻪ ﻓﻘﺎﻟﺖ ﻻﺑﻨﻬﺎ ﻋﻤﺮ‪ :‬ﻗﻢ‬ ‫ﺼِﺒ‪‬ﻴﺔﹲ‪ ،‬ﻭﹶﻟْﻴ ‪‬‬ ‫ﻭﺇﱐ ‪‬ﻣ ْ‬ ‫)‪(٧٦‬‬ ‫ﻓﺰﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺰﻭﺟﻪ ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻧﻈﺮ‪ ،‬ﻓﺈﻥ ﻋﻤﺮ ﻫﺬﺍ ﻛﺎﻥ ﺳﻨ‪‬ﻪ ﳌﺎ ﺗﻮﰲ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺗﺴﻊ ﺳﻨﲔ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﺗﺰﻭﺟﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ‬ ‫ﺃﺭﺑﻊ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺣﻴﻨﺌ ٍﺬ ﺛﻼﺙ ﺳﻨﲔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﺰﻭ‪‬ﺝ ﻗﺎﻝ ﺫﻟﻚ ﺍﺑﻦ ﺳﻌﺪ‬ ‫ﻭﻏﲑﻩ‪ ،‬ﻭﳌﺎ ﻗﻴﻞ ﺫﻟﻚ ﻟﻺِﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻤﺮ ﻛﺎﻥ ﺻﻐﲑﺍﹰ؟! ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻭﻟﻌﻞ ﺃﲪﺪ ﻗﺎﻝ ﻫﺬﺍ ﻗﺒﻞ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ِﺳﻨ‪‬ﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻣﻘﺪﺍﺭ‬ ‫ِﺳﻨ‪‬ﻪ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﳌﺆﺭ‪‬ﺧﲔ‪ ،‬ﺍﺑﻦ ﺳﻌﺪ ﻭﻏﲑﻩ‪ .‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ج ﺍﺑﻦ ﻋﻤ‪‬ﻬﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﳊﺪﻳﺚ )ﻗﻢ ﻳﺎ ﻋﻤﺮ ﻓﺰﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج( ﻭﻧﺴﺐ‬ ‫)‪ (٧٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٢٨٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٠١٦‬ﻭﺍﻟﺪﺭﺍﻣﻲ )‪ ،(١٦١/٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢١٣/٦‬‬ ‫)‪ (٧٦‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣١٤ ،٣١٣/٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨١/٦‬ﻭﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ‬ ‫)‪ ،(٨٩/٨‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬


‫‪٥١‬‬ ‫ﻋﻤﺮ‪ ،‬ﻭﻧﺴﺐ ﺃﻡ ﺳﻠﻤﺔ ﻳﻠﺘﻘﻴﺎﻥ ﰲ ﻛﻌﺐ‪ ،‬ﻓﺈﻧﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ‪ ،‬ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﻟﻌﺰﻯ‪ ،‬ﺑﻦ ﺭﻳﺎﺡ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻗﹸﺮﻁ‪ ،‬ﺑﻦ ﺭﺯﺍﺡ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﺃﻡ ﺳﻠﻤﺔ ﺑﻨﺖ‬ ‫ﺃﰊ ﺃﻣﻴﺔ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﳐﺰﻭﻡ ﺑﻦ ﻳﻘﻈﺔ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻓﻮﺍﻓﻖ ﺍﺳ ‪‬ﻢ‬ ‫ﺍﺑﻨﻬﺎ ﻋﻤﺮ ﺍﲰ‪‬ﻪ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻗﻢ ﻳﺎ ﻋﻤﺮ‪ ،‬ﻓﺰﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻈﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﺃﻧﻪ ﺍﺑﻨﻬﺎ‪،‬‬ ‫ﻓﺮﻭﺍﻩ ﺑﺎﳌﻌﲎ ﻭﻗﺎﻝ‪ :‬ﻓﻘﺎﻟﺖ ﻻﺑﻨﻬﺎ‪ ،‬ﻭﺫﻫﻞ ﻋﻦ ﺗﻌﺬﺭ ﺫﻟﻚ ﻋﻠﻴﻪ ﻟﺼﻐﺮ ﺳﻨﻪ‪ ،‬ﻭﻧﻈﲑ ﻫﺬﺍ‬ ‫‪‬ﻭﻫْﻢ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺭﻭﺍﻳﺘﻬﻢ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﻗﻢ ﻳﺎ ﻏﻼﻡ‬ ‫ﻓﺰﻭﺝ ﺃﻣﻚ( ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ :‬ﻭﻣﺎ ﻋﺮﻓﻨﺎ ﻫﺬﺍ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﻥ‬ ‫ﺛﺒﺖ‪ ،‬ﻓﻴﺤ‪‬ﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺪﺍﻋﺒﺔ ﻟﻠﺼﻐﲑ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﻳﻮﻣﺌ ٍﺬ‬ ‫ﺛﻼﺙ ﺳﻨﲔ‪ ،‬ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﺗﺰﻭﺟﻬﺎ ﰲ ﺳﻨﺔ ﺃﺭﺑﻊ‪ ،‬ﻭﻣﺎﺕ ﻭﻟﻌﻤﺮ ﺗﺴ ‪‬ﻊ ﺳﻨﲔ‪،‬‬ ‫ﻭﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻻ ﻳﻔ‪‬ﺘ ِﻘﺮ‪ ‬ﻧِﻜﺎﺣ‪‬ﻪ ﺇﱃ ﻭﱄ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ‪ :‬ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ﺃﻥ ﺍﻟﻨﱯ‬ ‫ج ﻻ ﻳ‪‬ﺸﺘﺮﻁ ﰲ ﻧﻜﺎﺣﻪ ﺍﻟﻮﱄﱡ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﻣﻦ ﺧﺼﺎﺋﺼﻪ‪.‬‬ ‫ﰒ ﺗﺰﻭﺝ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ﻣﻦ ﺑﲏ ﺃﺳﺪ ﺑﻦ ﺧﺰﳝﺔ ﻭﻫﻲ ﺍﺑﻨﺔ ﻋﻤﺘﻪ ﺃﻣﻴﻤﺔ‪ ،‬ﻭﻓﻴﻬﺎ‬ ‫ﻀ ‪‬ﻰ ‪‬ﺯْﻳ ‪‬ﺪ ‪‬ﻣْﻨﻬ‪‬ﺎ ‪‬ﻭﻃﹶﺮﹰﺍ ‪‬ﺯ ‪‬ﻭ ْﺟﻨ‪‬ﺎ ﹶﻛﻬ‪‬ﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ [٣٧ :‬ﻭﺑﺬﻟﻚ‬ ‫ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻗ ‪‬‬ ‫ﻛﺎﻧﺖ ﺗﻔﺘﺨِﺮ ﻋﻠﻰ ﻧﺴﺎﺀ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺗﻘﻮﻝ ﺯﻭﺟ ﹸﻜﻦ‪ ‬ﺃﻫﺎﻟﻴﻜﹸﻦ‪ ،‬ﻭﺯﻭﺟﲏ ﺍﷲ ﻣِﻦ ﻓﻮﻕ ﺳﺒﻊ‬ ‫ﲰﺎﻭﺍﺕ)‪.(٧٧‬‬ ‫ﻭﻣﻦ ﺧﻮﺍﺻﻬﺎ ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﺎﻥ ﻫﻮ ﻭﻟﻴ‪‬ﻬﺎ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﻟﺮﺳﻮﻟﻪ ﻣِﻦ‬ ‫ﻓﻮﻕ ﲰﺎﻭﺍﺗﻪ‪ ،‬ﻭﺗﻮﻓﻴﺖ ﰲ ﺃﻭﻝ ﺧﻼﻓﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻭ ﹰﻻ ﻋﻨﺪ ﺯﻳﺪ ﺑﻦ‬ ‫ﺣﺎﺭﺛﺔ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺗﺒﻨ‪‬ﺎﻩ‪ ،‬ﻓﻠﻤﺎ ﻃﻠﻘﻬﺎ ﺯﻳﺪ‪ ،‬ﺯﻭ‪‬ﺟﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﺎ ﻟﺘﺘﺄﺳ‪‬ﻰ ﺑﻪ‬ ‫ﹸﺃﻣ‪‬ﺘﻪ ﰲ ﻧﻜﺎﺡ ﺃﺯﻭﺍﺝ ﻣﻦ ﺗﺒ‪‬ﻨﻮْﻩ‪.‬‬ ‫ﺼ ﹶﻄِﻠ ِﻘ‪‬ﻴﺔﹶ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻦ ﺳﺒﺎﻳﺎ‬ ‫ﻭﺗﺰﻭﺝ ﰲ ج ﺟ‪‬ﻮﻳْﺮﻳ‪‬ﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺿﺮﺍﺭ ﺍ ﹸﳌ ْ‬ ‫ﲔ ﺑﻪ ﻋﻠﻰ ﻛِﺘﺎﺑﺘﻬﺎ‪ ،‬ﻓﺄﺩﻯ ﻋﻨﻬﺎ ﻛﺘﺎﺑﺘ‪‬ﻬﺎ ﻭﺗﺰﻭﺟﻬﺎ‪.‬‬ ‫ﺼ ﹶﻄِﻠﻖِ‪ ،‬ﻓﺠﺎﺀﺗﻪ ﺗﺴﺘﻌ ‪‬‬ ‫ﺑﲏ ﺍ ﹸﳌ ْ‬ ‫ﰒ ﺗﺰﻭﺝ ﺃ ‪‬ﻡ ﺣﺒﻴﺒﺔ‪ ،‬ﻭﺍﲰﻬﺎ ﺭﻣﻠﺔ ﺑﻨﺖ ﺃﰊ ﺳﻔﻴﺎﻥ ﺻﺨ ِﺮ ﺑﻦ ﺣﺮﺏ ﺍﻟﻘﺮﺷﻴﺔ ﺍﻷﻣﻮﻳﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﲰﻬﺎ ﻫﻨﺪ‪ ،‬ﺗﺰﻭﺟﻬﺎ ﻭﻫﻲ ﺑﺒﻼﺩ ﺍﳊﺒﺸﺔ ﻣﻬﺎﺟﺮﺓ‪ ،‬ﻭﺃﺻﺪﻗﻬﺎ ﻋﻨﻪ ﺍﻟﻨﺠﺎﺷﻲ ﺃﺭﺑﻌﻤﺎﺋﺔ‬ ‫ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺳﻴﻘﺖ ﺇﻟﻴﻪ ﻣﻦ ﻫﻨﺎﻙ‪ ،‬ﻭﻣﺎﺗﺖ ﰲ ﺃﻳﺎﻡ ﺃﺧﻴﻬﺎ ﻣﻌﺎﻭﻳﺔ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﺍﳌﺘﻮﺍﺗﺮ‬ ‫ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴ‪‬ﲑ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﲟﱰﻟﺔ ﻧﻜﺎﺣﻪ ﳋﺪﳚﺔ ﲟﻜﹼﺔ‪ ،‬ﻭﳊﻔﺼﺔ ﺑﺎﳌﺪﻳﻨﺔ‪،‬‬ ‫)‪ (٧٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٧/١٣‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٢١٠‬‬


‫‪٥٢‬‬ ‫ﻭﻟﺼﻔﻴﺔ ﺑﻌﺪ ﺧﻴﱪ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺣﺪﻳﺚ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤ‪‬ﺎﺭ‪ ،‬ﻋﻦ ﺃﰊ ﺯ‪‬ﻣﻴﻞ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻗﺎﻝ‬ ‫ﻚ‬ ‫ﺏ ﹸﺃﻡ‪ ‬ﺣﺒِﻴ‪‬ﺒ ﹶﺔ ﹸﺃ ‪‬ﺯﻭ‪‬ﺟ ‪‬‬ ‫ﻼﹶﺛﺎﹰ‪ ،‬ﻓﹶﺄ ْﻋﻄﹶﺎﻩ‪ ‬ﺇﻳ‪‬ﺎ ‪‬ﻫﻦْ‪ِ ،‬ﻣْﻨﻬ‪‬ﺎ‪ :‬ﻭ ِﻋْﻨﺪِﻱ ﹶﺃ ْﺟ ‪‬ﻤﻞﹸ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﻚ ﹶﺛ ﹶ‬ ‫ﻟﻠﻨﱯ ج‪) :‬ﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ِﺇﻳ‪‬ﺎﻫ‪‬ﺎ()‪.(٧٨‬‬ ‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠﻂ ﻻ ﺧﻔﺎﺀ ﺑﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺑﻼ ﺷﻚ‪،‬‬ ‫ﹶﻛ ﹶﺬ‪‬ﺑﻪ‪ ‬ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻫﻮ ﻭﻫﻢ ﻣﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ‪،‬‬ ‫ﻻ ﺷﻚ ﻓﻴﻪ ﻭﻻ ﺗﺮﺩﺩ‪ ،‬ﻭﻗﺪ ﺍ‪‬ﻤﻮﺍ ﺑﻪ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻷﻥ ﺃﻫﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ‬ ‫ﺃﻡ ﺣﺒﻴﺒﺔ ﻛﺎﻧﺖ ﲢﺖ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﺤﺶ‪ ،‬ﻭﻭﻟﺪﺕ ﻟﻪ‪ ،‬ﻭﻫﺎﺟﺮ ‪‬ﺎ ﻭﳘﺎ ﻣﺴﻠﻤﺎﻥ ﺇﱃ‬ ‫ﺃﺭﺽ ﺍﳊﺒﺸﺔ‪ ،‬ﰒ ﺗﻨﺼ‪‬ﺮ‪ ،‬ﻭﺛﺒﺘﺖ ﺃﻡ ﺣﺒﻴﺒﺔ ﻋﻠﻰ ﺇﺳﻼﻣﻬﺎ‪ ،‬ﻓﺒﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ‬ ‫ﺍﻟﻨﺠﺎﺷﻲ ﳜﻄﺒﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺰﻭﺟﻪ ﺇﻳ‪‬ﺎﻫﺎ‪ ،‬ﻭﺃﺻﺪﻗﻬﺎ ﻋﻨﻪ ﺻﺪﺍﻗﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ ﺳﺒﻊ ﻣﻦ‬ ‫ﺍﳍﺠﺮﺓ‪ ،‬ﻭﺟﺎﺀ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﰲ ﺯﻣﻦ ﺍﳍﹸﺪﻧﺔ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺜﻨﺖ ﻓِﺮﺍﺵ ﺭﺳﻮﱃ ﺍﻟﻠﹼﻪ ج ﺣﱴ‬ ‫ﺲ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺃﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻭﻣﻌﺎﻭﻳﺔ ﺃﺳﻠﻤﺎ ﰲ ﻓﺘﺢ ﻣﻜﺔ ﺳﻨﺔ ﲦﺎﻥ‪.‬‬ ‫ﻻ ﳚﻠ ‪‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻗﺎﻝ ﻟﻪ‪ :‬ﻭﺗﺆﻣ‪‬ﺮﱐ ﺣﱴ ﺃﻗﺎﺗﻞ ﺍﻟﻜﻔﺎﺭ ﻛﻤﺎ ﻛﻨﺖ ﺃﻗﺎﺗﻞ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻭﻻ ﻳﻌﺮﻑ ﺃﻥ ﺍﻟﻨﱯ ج ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺍﻟﺒﺘﺔ‪.‬‬ ‫ﺱ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺗﻌﺪﺩﺕ ﻃﺮﻗﻬﻢ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ‬ ‫ﻭﻗﺪ ﺃﻛﺜﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻻ ﻳ‪‬ﺮﺩ ﻫﺬﺍ ﺑﻨﻘﻞ ﺍﳌﺆﺭ‪‬ﺧﲔ‪،‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺑﺎﻃﻠﺔ ﻋﻨﺪ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﻋﻠﻢ ﺑﺎﻟﺴ‪‬ﲑﺓ ﻭﺗﻮﺍﺭﻳﺦ ﻣﺎ ﻗﺪ ﻛﺎﻥ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺑﻞ ﺳﺄﻟﻪ ﺃﻥ ﳚﺪﺩ ﻟﻪ ﺍﻟﻌﻘﺪ ﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺑﻐﲑ‬ ‫ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ‪ ،‬ﻻ ﻳ‪‬ﻈﻦ ﺑﺎﻟﻨﱯ ج‪ ،‬ﻭﻻ ﻳﻠﻴﻖ ﺑﻌﻘﻞ ﺃﰊ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺫﻟﻚ‬ ‫ﺷﻲﺀ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﳌﻨﺬﺭﻱ‪ :‬ﳛﺘﻤِﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺃﰊ ﺳﻔﻴﺎﻥ‬ ‫ﻭﻗﻌﺖ ﰲ ﺑﻌﺾ ﺧﺮﺟﺎﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻛﺎﻓﺮ ﺣﲔ ﲰﻊ ﻧﻌﻲ ﺯﻭﺝ ﺃﻡ ﺣﺒﻴﺒﺔ ﺑﺎﳊﺒﺸﺔ‪،‬‬ ‫ﻓﻠﻤﺎ ﻭﺭﺩ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﺎ ﻻ ﺣِﻴﻠﺔ ﳍﻢ ﰲ ﺩﻓﻌﻪ ﻣِﻦ ﺳﺆﺍﻟﻪ ﺃﻥ ﻳﺆﻣﺮﻩ ﺣﱴ ﻳﻘﺎﺗﻞ ﺍﻟﻜﻔﺎﺭ‪،‬‬ ‫ﻭﺃﻥ ﻳﺘﺨﺬ ﺍﺑﻨﻪ ﻛﺎﺗﺒﺎﹰ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻌ ﹼﻞ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﻭﻗﻌﺘﺎ ﻣﻨﻪ ﺑﻌﺪ ﺍﻟﻔﺘﺢ‪ ،‬ﻓﺠﻤﻊ ﺍﻟﺮﺍﻭﻱ‬ ‫ﻒ ﻭﺍﻟﺘﻜﻠﻒ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳ‪‬ﻐﲏ ﻋﻦ‬ ‫ﺴ ‪‬‬ ‫ﺫﻟﻚ ﻛﻠﻪ ﰲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﺘﻌ ‪‬‬ ‫)‪ (٧٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢٥٠١‬‬


‫‪٥٣‬‬ ‫ﺭﺩﻩ‪.‬‬

‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻟﻠﺤﺪﻳﺚ ﳏﻤﻞ ﺁﺧﺮ ﺻﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﺃﺭﺿﻰ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺯﻭﺟﺘ‪‬ﻚ ﺍﻵﻥ‪ ،‬ﻓﺈﱐ ﻗﺒﻞ ﱂ ﺃﻛﻦ ﺭﺍﺿﻴﺎﹰ‪ ،‬ﻭﺍﻵﻥ ﻓﺈﱐ ﻗﺪ ﺭﺿﻴﺖ‪ ،‬ﻓﺄﺳﺄﻟﻚ ﺃﻥ‬ ‫ﺕ ﺑﻪ ﺍﻷﻭﺭﺍﻕ‪ ،‬ﻭﺻﻨﻔﺖ ﻓﻴﻪ ﺍﻟﻜﹸﺘﺐ‪،‬‬ ‫ﺗﻜﻮﻥ ﺯﻭﺟﺘ‪‬ﻚ‪ ،‬ﻭﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻗﺪ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ْ‬ ‫ﻭﲪﻠﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﺎﻥ ﺍﻷﻭﱃ ﺑﻨﺎ ﺍﻟﺮﻏﺒ ﹶﺔ ﻋﻨﻪ‪ ،‬ﻟﻀﻴﻖ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﻛﺘﺎﺑﺘﻪ ﻭﲰﺎﻋﻪ ﻭﺍﻻﺷﺘﻐﺎﻝ‬ ‫ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ‪‬ﺭْﺑ ِﺪ ﺍﻟﺼﺪﻭﺭ ﻻ ﻣﻦ ‪‬ﺯﺑْﺪﻫﺎ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﳌﺎ ﲰﻊ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻃﻠﻖ ﻧﺴﺎﺀﻩ ﳌﺎ ﺁﱃ ﻣﻨﻬﻦ‪ ،‬ﺃﻗﺒﻞ‬ ‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﻨﱯ ج ﻣﺎ ﻗﺎﻝ‪ ،‬ﻇﻨﹰﺎ ﻣﻨﻪ ﺃﻧﻪ ﻗﺪ ﻃﻠﻘﻬﺎ ﻓﻴﻤﻦ ﻃﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﻣﺎ‬ ‫ﻗﺒﻠﻪ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺑﻞ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﻭﻟﻜﻦ ﻭﻗﻊ ﺍﻟﻐﻠﻂ ﻭﺍﻟﻮﻫﻢ ﻣﻦ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﰲ‬ ‫ﺗﺴﻤﻴﺔ ﺃﻡ ﺣﺒﻴﺒﺔ‪ ،‬ﻭﺇﳕﺎ ﺳﺄﻝ ﺃﻥ ﻳﺰﻭﺟﻪ ﺃﺧﺘﻬﺎ ﺭﻣﻠﺔ‪ ،‬ﻭﻻ ﻳﺒﻌﺪ ﺧﻔﺎﺀ ﺍﻟﺘﺤﺮﱘ ﻟﻠﺠﻤﻊ ﻋﻠﻴﻪ‪،‬‬ ‫ﻓﻘﺪ ﺧﻔﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﺑﻨﺘﻪ‪ ،‬ﻭﻫﻲ ﺃﻓﻘﻪ ﻣﻨﻪ ﻭﺃﻋﻠﻢ ﺣﲔ ﻗﺎﻟﺖ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ :‬ﻫﻞ ﻟﻚ‬ ‫ﰲ ﺃﺧﱵ ﺑﻨﺖ ﺃﰊ ﺳﻔﻴﺎﻥ؟ ﻓﻘﺎﻝ‪) :‬ﺃﻓﻌﻞ ﻣﺎﺫﺍ؟( ﻗﺎﻟﺖ‪ :‬ﺗ‪‬ﻨ ِﻜﺤ‪‬ﻬﺎ‪ .‬ﻗﺎﻝ‪) :‬ﺃﻭ ﲢﺒﲔ‬ ‫ﺨﻠِﻴﺔٍ‪ ،‬ﻭﹶﺃ ‪‬ﺣﺐ‪ ‬ﻣ ْﻦ ‪‬ﺷ ِﺮﻛﹶﲏ ﰲ ﺍﳋﲑ ﺃﹸﺧﱵ‪ ،‬ﻗﺎﻝ‪) :‬ﻓﺈﻧ‪‬ﻬﺎ ﹶﻻ‬ ‫ﺫﻟﻚ؟( ﻗﺎﻟﺖ‪ :‬ﻟﺴﺖ ﻟﻚ ‪‬ﲟ ْ‬ ‫ﺤﻞﱡ ﱄ()‪ .(٧٩‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﱵ ﻋﺮﺿﻬﺎ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ج‪ ،‬ﻓﺴﻤﺎﻫﺎ ﺍﻟﺮﺍﻭﻱ ﻣﻦ‬ ‫‪‬ﺗ ِ‬ ‫ﻋﻨﺪﻩ ﺃﻡ ﺣﺒﻴﺒﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻛﺎﻧﺖ ﻛﻨﻴﺘﻬﺎ ﺃﻳﻀﹰﺎ ﺃﻡ ﺣﺒﻴﺒﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺣﺴﻦ ﻟﻮﻻ ﻗﻮﻟﻪ‬ ‫ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﻓﺄﻋﻄﺎﻩ ﺭﺳﻮﻝ ﺍﷲ ج ﻣﺎ ﺳﺄﻝ‪ ،‬ﻓﻴﻘﺎﻝ ﺣﻴﻨﺌ ٍﺬ‪ :‬ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻭﻫﻢ ﻣﻦ ﺍﻟﺮﺍﻭﻱ‪،‬‬ ‫ﻓﺈﻧﻪ ﺃﻋﻄﺎﻩ ﺑﻌﺾ ﻣﺎ ﺳﺄﻝ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺍﻭﻱ‪ :‬ﺃﻋﻄﺎﻩ ﻣﺎ ﺳﺄﻝ‪ ،‬ﺃﻭ ﺃﻃﻠﻘﻬﺎ ﺍﺗﻜﺎ ﹰﻻ ﻋﻠﻰ ﻓﻬﻢ‬ ‫ﺍﳌﺨﺎﻃﺐ ﺃﻧﻪ ﺃﻋﻄﺎﻩ ﻣﺎ ﳚﻮﺯ ﺇﻋﻄﺎﺅﻩ ﳑ‪‬ﺎ ﺳﺄﻝ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺐ ﺳﻴﺪ ﺑﲏ ﺍﻟﻨﻀﲑ ﻣﻦ ﻭﻟﺪ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﻤﺮﺍﻥ‬ ‫ﺖ ﺣ‪‬ﻴﻲ ﺑﻦ ﹶﺃ ْﺧ ﹶﻄ ‪‬‬ ‫ﻭﺗﺰﻭﺝ ج ﺻﻔﻴ‪‬ﺔ ﺑﻨ ‪‬‬ ‫ﺃﺧﻲ ﻣﻮﺳﻰ‪ ،‬ﻓﻬﻲ ﺍﺑﻨﺔ ﻧﱯ‪ ،‬ﻭﺯﻭﺟﺔ ﻧﱯ‪ ،‬ﻭﻛﺎﻧﺖ ِﻣ ْﻦ ﺃﹶﲨﻞ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻗﺪ ﺻﺎﺭﺕ ﻟﻪ ﻣﻦ ﺍﻟﺼ‪‬ﻔ ‪‬ﻲ ﺃﻣﺔ ﻓﺄﻋﺘﻘﻬﺎ‪ ،‬ﻭﺟﻌﻞ ﻋِﺘﻘﻬﺎ ﺻﺪﺍﻗﹶﻬﺎ‪ ،‬ﻓﺼﺎﺭ ﺫﻟﻚ‬ ‫ﺳ‪‬ﻨ ﹰﺔ ﻟﻸﻣ‪‬ﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺃﻥ ‪‬ﻳ ْﻌِﺘ ‪‬ﻖ ﺍﻟﺮﺟﻞ ﺃﻣ‪‬ﺘﻪ‪ ،‬ﻭﳚﻌﻞ ﻋﺘﻘﻬﺎ ﺻﺪﺍﻗﻬﺎ‪ ،‬ﻓﺘﺼﲑ ﺯﻭﺟﺘﻪ‬ ‫ﺻﺪ‪‬ﺍﻗﻬﺎ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺟﻌﻠﺖ ﻋِﺘﻖ ﺃﻣﱵ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﺃﻋﺘﻘﺖ ﺃﻣﱵ‪ ،‬ﻭﺟﻌﻠﺖ ﻋِﺘﻘﻬﺎ ‪‬‬ ‫ﺻﺪﺍﻗﻬﺎ‪ ،‬ﺻﺢ ﺍﻟﻌﺘﻖ ﻭﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺻﺎﺭﺕ ﺯﻭﺟﺘ‪‬ﻪ ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﺝ ﺇﱃ ﲡﺪﻳﺪ ﻋﻘﺪ ﻭﻻ‬ ‫)‪ (٧٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٣٧/٩‬ﻭﻣﺴﻠﻢ )‪ ،(١٤٤٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٠٥٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٩٣٩‬‬


‫‪٥٤‬‬ ‫ﻭﱄ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻛﺜ ٍﲑ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻫﺬﺍ ﺧﺎﺹ ﺑﺎﻟﻨﱯ ج ﻭﻫﻮ ﳑﺎ ﺧﺼﻪ ﺍﻟﻠﹼﻪ ﺑﻪ ﰲ ﺍﻟﻨﻜﺎﺡ ﺩﻭﻥ ﺍﻷﻣﺔ‪،‬‬ ‫ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ‬ ‫ﺍﻻﺧﺘﺼﺎﺹ ﺣﱴ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺩﻟﻴﻞ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺧﺼﻪ ﺑﻨﻜﺎﺡ ﺍﳌﻮﻫﻮﺑﺔ ﻟﻪ‪ ،‬ﻗﺎﻝ ﻓﻴﻬﺎ‪:‬‬ ‫ﻚ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ [٥٠ :‬ﻭﱂ ﻳﻘﻞ ﻫﺬﺍ ﰲ ﺍﳌﻌﺘﻘﺔ‪ ،‬ﻭﻻ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺼ ﹰﺔ ﹼﻟ ‪‬‬ ‫﴿ﺧ‪‬ﺎِﻟ ‪‬‬ ‫ج ﻟﻴﻘﻄﻊ ﺗﺄﺳﻲ ﺍﻷﻣﺔ ﺑﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺑﺎﺡ ﻟﻪ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺓ ﻣ‪‬ﻦ ﺗﺒﻨ‪‬ﺎﻩ‪ ،‬ﻟﺌﻼ‬ ‫ﺝ ﰲ ﻧﻜﺎﺡ ﺃﺯﻭﺍﺝ ﻣﻦ ﺗﺒﻨ‪‬ﻮﻩ‪ ،‬ﻓﺪ ﹶﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻧﻜﺢ ﻧِﻜﺎﺣﺎﹰ‪ ،‬ﻓﻸ ‪‬ﻣﺘِﻪ‬ ‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻷﻣﺔ ﺣﺮ ‪‬‬ ‫ﺍﻟﺘﺄﺳﻲ ﺑﻪ ﻓﻴﻪ‪ ،‬ﻣﺎ ﱂ ﻳﺄ ِ‬ ‫ﺺ ﺑﺎﻻﺧﺘﺼﺎﺹ ﻭﻗﻄﻊ ﺍﻟﺘﺄﺳﻲ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺕ ﻋﻦ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ﻧ ‪‬‬ ‫ﻇﺎﻫﺮ‪.‬‬ ‫ﻭﻟﺘﻘﺮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺑﺴﻂ ﺍﳊﺠﺎﺝ ﻓﻴﻬﺎ ‪ -‬ﻭﺗﻘﺮﻳﺮ ﺃﻥ ﺟﻮﺍﺯ ﻣﺜﻞ ﻫﺬﺍ ﻫﻮ ﻣﻘﺘﻀﻰ‬ ‫ﺍﻷﺻﻮ ِﻝ ﻭﺍﻟﻘﻴﺎﺱ ‪ -‬ﻣﻮﺿ ‪‬ﻊ ﺁﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﻧﺒﻬﻨﺎ ﻋﻠﻴﻪ ﺗﻨﺒﻴﻬﹰﺎ‪.‬‬ ‫ﰒ ﺗﺰﻭﺝ ﻣﻴﻤﻮﻧ ﹶﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺍﳍِﻼﻟﻴﺔ‪ ،‬ﻭﻫﻲ ﺁﺧﺮ ﻣﻦ ﺗﺰﻭﺝ ‪‬ﺎ‪ ،‬ﺗﺰﻭﺟﻬﺎ ﲟﻜﺔ ﰲ‬ ‫ﻋﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ ﺑﻌﺪ ﺃﻥ ﺣﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻗﺒﻞ ﺇﺣﻼﻟﻪ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬ ‫ﻭﻭﻫﻢ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻔﲑ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻨﻜﺎﺡ ﺃﻋﻠﻢ ﺍﳋﻠﻖ ﺑﺎﻟﻘِﺼﺔ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﺭﺍﻓﻊ‪،‬‬ ‫ﻭﻗﺪ ﺃﺧﱪ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺣﻼﻻﹰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻧﺎ ﺍﻟﺴﻔﲑ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺇﺫ ﺫﺍﻙ ﻟﻪ ﳓﻮ‬ ‫ﺍﻟﻌﺸﺮ ﺳﻨﲔ ﺃﻭ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﻋﻦ ﺍﻟﻘﺼﺔ ﱂ ﳛﻀﺮﻫﺎ‪ ،‬ﻭﺃﺑﻮ ﺭﺍﻓﻊ ﺭﺟﻞ ﺑﺎﻟﻎ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻳﺪﻩ ﺩﺍﺭﺕ ﺍﻟﻘﺼﺔ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻢ ‪‬ﺎ‪ ،‬ﻭﻻ ﳜﻔﻰ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻮﺟﺐ ﻟﻠﺘﻘﺪﱘ ﻭﻣﺎﺗﺖ‬ ‫ﻑ(‪.‬‬ ‫ﰲ ﺃﻳﺎﻡ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻗﱪﻫﺎ ﺑـ) ‪‬ﺳ ِﺮ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﻭﻣﻦ ﺃﺯﻭﺍﺟﻪ ﺭﳛﺎﻧﺔ ﺑﻨﺖ ﺯﻳﺪ ﺍﻟﻨﻀﺮﻳﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﺮﻇﻴﺔ‪ ،‬ﺳﺒﻴﺖ ﻳﻮﻡ ﺑﲏ‬ ‫ﻗﺮﻳﻈﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺻﻔ ‪‬ﻲ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺄﻋﺘﻘﻬﺎ ﻭﺗﺰﻭﺟﻬﺎ‪ ،‬ﰒ ﻃﻠﻘﻬﺎ ﺗﻄﻠﻴﻘﺔ‪ ،‬ﰒ ﺭﺍﺟﻌﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺑﻞ ﻛﺎﻧﺖ ﺃﻣﺘ‪‬ﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻄﺆﻫﺎ ﲟﻠﻚ ﺍﻟﻴﻤﲔ ﺣﱴ ﺗﻮﰲ ﻋﻨﻬﺎ‪ ،‬ﻓﻬﻲ‬ ‫ﻣﻌﺪﻭﺩﺓ ﰲ ﺍﻟﺴﺮﺍﺭﻱ‪ ،‬ﻻ ﰲ ﺍﻟﺰﻭﺟﺎﺕ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﺍﻟﻮﺍﻗﺪﻱ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﻋﻠﻴﻪ‬ ‫ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻣﻴﺎﻃﻲ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺍﻷﺛﺒﺖ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻓﻴﻤﺎ ﻗﺎﻟﻪ ﻧﻈﺮ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﳌﻌﺮﻭﻑ ﺃ‪‬ﺎ ﻣﻦ ﺳﺮﺍﺭﻳﻪ‪ ،‬ﻭﺇﻣﺎﺋﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﻬﺆﻻﺀ ﻧﺴﺎﺅﻩ ﺍﳌﻌﺮﻭﻓﺎﺕ ﺍﻟﻼﰐ ﺩﺧﻞ ‪‬ﻦ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺧﻄﺒﻬﺎ ﻭﱂ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﻭﻫﺒﺖ ﻧﻔﺴ‪‬ﻬﺎ ﻟﻪ‪ ،‬ﻭﱂ ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻓﻨﺤﻮ ﺃﺭﺑﻊ ﺃﻭ ﲬﺲ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻦ ﺛﻼﺛﻮﻥ ﺍﻣﺮﺃﺓ‪،‬‬ ‫ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺴﲑﺗﻪ ﻭﺃﺣﻮﺍﻟﻪ ج ﻻ ﻳﻌﺮﻓﻮﻥ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻳﻨﻜﺮﻭﻧﻪ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ ﻋﻨﺪﻫﻢ ﺃﻧﻪ‬


‫‪٥٥‬‬ ‫ﺑﻌﺚ ﺇﱃ ﺍﳉﻮﻧﻴﺔ ﻟﻴﺘﺰﻭﺟﻬﺎ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻟﻴﺨﻄﺒﻬﺎ‪ ،‬ﻓﺎﺳﺘﻌﺎﺫﺕ ﻣﻨﻪ‪ ،‬ﻓﺄﻋﺎﺫﻫﺎ ﻭﱂ‬ ‫ﻳﺘﺰﻭﺟﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻜﻠﺒﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﱵ ﺭﺃﻯ ﺑﻜﺸﺤﻬﺎ ﺑﻴﺎﺿﺎﹰ‪ ،‬ﻓﻠﻢ ﻳﺪﺧﻞ ‪‬ﺎ‪ ،‬ﻭﺍﻟﱵ‬ ‫ﻭﻫﺒﺖ ﻧﻔﺴﻬﺎ ﻟﻪ ﻓﺰﻭﺟﻬﺎ ﻏﲑﻩ ﻋﻠﻰ ﺳﻮﺭ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﶈﻔﻮﻅ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺍﻋﻠﻢ‪.‬‬ ‫ﻭﻻ ﺧﻼﻑ ﺃﻧﻪ ج ﺗﻮﰲ ﻋﻦ ﺗﺴﻊ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺴﻢ ﻣﻨﻬﻦ ﻟﺜﻤﺎﻥ‪ :‬ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺣﻔﺼﺔ‪،‬‬ ‫ﻭﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ‪ ،‬ﻭﺃﻡ ﺳﻠﻤﺔ‪ ،‬ﻭﺻﻔﻴﺔ‪ ،‬ﻭﺃﻡ ﺣﺒﻴﺒﺔ‪ ،‬ﻭﻣﻴﻤﻮﻧﺔ‪ ،‬ﻭﺳﻮﺩﺓ‪ ،‬ﻭﺟﻮﻳﺮﻳﺔ‪.‬‬ ‫ﺐ ﺑﻨﺖ ﺟﺤﺶ ﺳﻨﺔ ﻋﺸﺮﻳﻦ‪ ،‬ﻭﺁﺧِﺮﻫﻦ‬ ‫ﻭﺃﻭﻝ ﻧﺴﺎﺋﻪ ﳊﻮﻗﹰﺎ ﺑﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ج ﺯﻳﻨ ‪‬‬ ‫ﻣﻮﺗﹰﺎ ﺃﻡ ﺳﻠﻤﺔ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﰲ ﺧﻼﻓﺔ ﻳﺰﻳﺪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﺳﺮارﻳﻪ ج‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻛﺎﻥ ﻟﻪ ﺃﺭﺑﻊ‪ :‬ﻣﺎﺭﻳﺔ ﻭﻫﻲ ﺃﻡ ﻭﻟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺭﳛﺎﻧﺔ ﻭﺟﺎﺭﻳﺔ ﺃﺧﺮﻯ‬ ‫ﲨﻴﻠﺔ ﺃﺻﺎ‪‬ﺎ ﰲ ﺑﻌﺾ ﺍﻟﺴﱯ‪ ،‬ﻭﺟﺎﺭﻳﺔ ﻭﻫﺒﺘﻬﺎ ﻟﻪ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﻣﻮاﻟﻴﻪ ج‬ ‫ﻓﻤﻨﻬﻢ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺑﻦ ﺷﺮﺍﺣِﻴﻞ‪ ،‬ﻣﻮﻻﺗﻪ ﺃ ‪‬ﻡ ﺃﳝﻦ‪ ،‬ﻓﻮﻟﺪﺕ ﻟﻪ ﺃﺳﺎﻣﺔ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﺃﺳﻠﻢ‪ ،‬ﻭﺃﺑﻮ ﺭﺍﻓﻊ‪ ،‬ﻭﺛﻮﺑﺎﻥ‪ ،‬ﻭﺃﺑﻮ ﻛﹶﺒﺸ‪‬ﺔ ‪‬ﺳﹶﻠﻴْﻢ‪ ،‬ﻭﺷ‪‬ﻘﺮﺍﻥ ﻭﺍﲰﻪ ﺻﺎﺑﺢ‪،‬‬ ‫ﻭﺭﺑﺎﺡ ﻧ‪‬ﻮﰊ‪ ،‬ﻭﻳﺴﺎﺭ ﻧﻮﰊ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻫﻮ ﻗﺘﻴﻞ ﺍﻟ ‪‬ﻌﺮ‪‬ﻧﻴﲔ‪ ،‬ﻭ‪‬ﻣ ْﺪﻋ‪‬ﻢ‪ ،‬ﻭ‪‬ﻛﺮْﻛ ‪‬ﺮﺓﹶ‪ ،‬ﻧﻮﰊ ﺃﻳﻀﺎﹰ‪،‬‬ ‫ﻭﻛﺎﻥ ﻋﻠﻰ ﹶﺛﻘﹶﻠﻪ ج‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻤﺴﻚ ﺭﺍﺣ‪‬ﻠﺘﻪ ﻋﻨﺪ ﺍﻟﻘﹶﺘﺎ ﹶﻝ ﻳﻮﻡ ﺧﻴﱪ‪ .‬ﻭﰲ )ﺻﺤﻴﺢ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ( ﺃﻧ‪‬ﻪ ﺍﻟﺬﻱ ﻏ ﱠﻞ ﺍﻟﺸﻤﻠﺔ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﹶﻓﻘﹸﺘﻞ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج )ﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ‪‬ﺘ ﹾﻠ‪‬ﺘ ِﻬﺐ‪ ‬ﻋﹶﻠْﻴ ِﻪ‬ ‫ﻧ‪‬ﺎﺭﹰﺍ( ﻭﰲ )ﺍﳌﻮﻃﺄ( ﺃﻥ ﺍﻟﺬﻱ ﻏﻠ‪‬ﻬﺎ ِﻣ ْﺪﻋ‪‬ﻢ)‪ ،(٨٠‬ﻭﻛﻼﳘﺎ ﻗﺘﻞ ﲞﻴﱪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺸﺔﹸ ﺍﳊﺎﺩﻱ)‪ ،(٨١‬ﻭﺳ‪‬ﻔﻴﻨﺔ ﺑﻦ ﻓﺮﻭﺥ‪ ،‬ﻭﺍﲰﻪ ﻣﻬﺮﺍﻥ‪ ،‬ﻭﲰﺎﻩ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺠ‪‬‬ ‫ﻭﻣﻨﻬﻢ ﺃْﻧ ‪‬‬ ‫ﺖ ‪‬ﺳﻔِﻴ‪‬ﻨ ﹲﺔ()‪ .(٨٢‬ﻗﺎﻝ‬ ‫ﺤ ‪‬ﻤﻠﹸﻮﻧﻪ ﰲ ﺍﻟﺴﻔﺮ ﻣﺘﺎﻋ‪‬ﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃْﻧ ‪‬‬ ‫ج‪) :‬ﺳﻔﻴﻨﺔ( ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ‪‬ﻳ ‪‬‬

‫)‪ (٨٠‬ﺭﻭﺍﻩ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٤٥٩/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٨١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٩/١٠‬ﻭﻣﺴﻠﻢ )‪.(٢٣٢٢‬‬ ‫)‪ (٨٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٢١/٥‬‬



‫‪٥٧‬‬ ‫ﻓﻤﻨﻬﺎ ﻛﺘﺎﺑ‪‬ﻪ ﰲ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻛﺘﺒﻪ ﺃﺑﻮ ﺑﻜﺮ ﻷﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬ ‫ﳌﺎ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﺒﺤﺮﻳﻦ)‪ (٨٤‬ﻭﻋﻠﻴﻪ ﻋﻤﻞ ﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻛﺘﺎﺑ‪‬ﻪ ﺇﱃ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ‬ ‫ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ(‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭ ﻏﲑﳘﺎ ﻣﺴﻨﺪﹰﺍ‬ ‫ﻉ ﻛﺜﲑﺓ ﻣﻦ‬ ‫ﻼ)‪ ،(٨٥‬ﻭﻫﻮ ﻛﺘﺎﺏ ﻋﻈﻴﻢ‪ ،‬ﻓﻴﻪ ﺃﻧﻮﺍ ‪‬‬ ‫ﻣﺘﺼﻼﹰ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﻣﺮﺳ ﹰ‬ ‫ﺍﻟﻔﻘﻪ‪ ،‬ﰲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺪﻳﺎﺕ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟﻌﺘﺎﻕ‪ ،‬ﻭﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺍﻻﺣﺘﺒﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﻣﺲ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﹶﻛ‪‬ﺘﺒ‪‬ﻪ‪ ،‬ﻭﺍﺣﺘﺞ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻛﻠﹸﻬﻢ ﲟﺎ ﻓﻴﻪ‬ ‫ﻣﻦ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳﺎﺕ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻛﺘﺎﺑﻪ ﺇﱃ ﺑﲏ ﺯﻫﲑ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻛﺘﺎﺑ‪‬ﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﻧﺼﺐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻏﲑﻫﺎ)‪.(٨٦‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ آﺘﺒﻪ ورﺳﻠﻪ ج إﻟﻰ اﻟﻤﻠﻮك‬

‫ﳊ ‪‬ﺪْﻳِﺒ‪‬ﻴﺔِ‪ ،‬ﻛﺘﺐ ﺇﱃ ﻣﻠﻮﻙ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻠﻪ‪ ،‬ﻓﻜﺘﺐ ﺇﱃ‬ ‫ﳌﺎ ﺭﺟﻊ ﻣﻦ ﺍ ﹸ‬ ‫ﻣﻠﻚ ﺍﻟﺮ‪‬ﻭﻡ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇ‪‬ﻢ ﻻ ﻳﻘﺮﺅﻭﻥ ﻛﺘﺎﺑﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﳐﺘﻮﻣﺎﹰ‪ ،‬ﻓﺎﲣﺬ ﺧﺎﲤﹰﺎ ﻣﻦ ﻓﻀﺔ‪،‬‬ ‫ﻭﻧﻘﺶ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﺳﻄﺮ‪ :‬ﳏﻤ‪‬ﺪ ﺳﻄﺮ‪ ،‬ﻭﺭﺳﻮﻝ ﺳﻄﺮ‪ ،‬ﻭﺍﷲ ﺳﻄﺮ)‪ ،(٨٧‬ﻭﺧﺘﻢ ﺑﻪ ﺍﻟﻜﺘﺐ‬ ‫ﺇﱃ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﺑﻌﺚ ﺳﺘﺔ ﻧﻔﺮ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﰲ ﺍﶈﺮﻡ ﺳﻨﺔ ﺳﺒﻊ‪.‬‬ ‫ﻀ ْﻤﺮﻱ‪ ،‬ﺑﻌﺜﻪ ﺇﱃ ﺍﻟﻨﺠﺎﺷﻲ‪ ،‬ﻭﺍﲰﻪ ﹶﺃﺻْﺤﻤﺔ ﺑﻦ ﺃﹶﲜﺮ‪،‬‬ ‫ﻓﺄﻭﳍﻢ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ﺍﻟ ‪‬‬ ‫ﺏ ﺍﻟﻨﱯ ج‪ ،‬ﰒ ﺃﹶﺳﻠﻢ‪ ،‬ﻭﺷﻬﺪ ﺷﻬﺎﺩﺓ‬ ‫ﻭﺗﻔﺴﲑ )ﺃﺻﺤﻤﺔ( ﺑﺎﻟﻌﺮﺑﻴﺔ‪ :‬ﻋﻄﻴﺔ‪ ،‬ﻓﻌﻈﱠﻢ ﻛﺘﺎ ‪‬‬ ‫ﱯ ج ﻳﻮﻡ ﻣﺎﺕ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻫﻮ‬ ‫ﺍﳊﻖ‪ ،‬ﻭﻛﺎﻥ ِﻣ ْﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻹِﳒﻴﻞ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﻨ ‪‬‬ ‫ﺑﺎﳊﺒﺸﺔ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﻮﺍﻗﺪﻱ ﻭﻏﲑﻩ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ ﻫﺆﻻﺀ‪ ،‬ﻓﺈﻥ ﺃﺻﺤﻤﺔ‬ ‫)‪ (٨٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٤٧/٣‬‬ ‫)‪ (٨٥‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٨٤٩/٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٥٨ ،٥٧/٨‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٣٩٧/١‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ‬ ‫ﺹ)‪ ،(٢٧٦‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٧٩٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٨٩/٤‬‬ ‫)‪ (٨٦‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٦٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٢١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٩٨‬‬ ‫)‪ (٨٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٧٣/١٠‬‬



‫‪٥٩‬‬ ‫ﻣﻠﻜﻪ‪ ،‬ﻭﻣﻠﻚ ﻗﻮﻣﻪ)‪.(٩١‬‬ ‫ﻭﺑﻌﺚ ﺣﺎﻃﺐ ﺑﻦ ﺃﰊ ﺑ‪‬ﻠﺘﻌﺔ ﺇﱃ ﺍﳌﹸ ﹶﻘ ْﻮﻗِﺲ‪ ،‬ﻭﺍﲰﻪ ﺧﺮﻳﺞ ﺑﻦ ﻣﻴﻨﺎﺀ ﻣﻠﻚ ﺍﻹِﺳﻜﻨﺪﺭﻳﺔ‬ ‫ﻋﻈﻴﻢ ﺍﻟﻘﺒﻂ‪ ،‬ﻓﻘﺎﻝ ﺧﲑﺍﹰ‪ ،‬ﻭﻗﺎﺭﺏ ﺍﻷﻣﺮ ﻭﱂ ﻳ‪‬ﺴﻠﻢ‪ ،‬ﻭﺃﻫﺪﻯ ﻟﻠﻨﱯ ج ﻣﺎﺭﻳﺔ‪ ،‬ﻭﺃﺧﺘﻴﻬﺎ‬ ‫ﺳﲑﻳﻦ ﻭﻗﻴﺴﺮﻯ‪ ،‬ﻓﺘﺴﺮﻯ ﻣﺎﺭﻳﺔ‪ ،‬ﻭﻭﻫﺐ ﺳﲑﻳﻦ ﳊﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﺃﻫﺪﻯ ﻟﻪ ﺟﺎﺭﻳﺔ‬ ‫ﻒ ﻣﺜﻘﺎﻝ ﺫﻫﺒﺎﹰ‪ ،‬ﻭﻋﺸﺮﻳﻦ ﺛﻮﺑﹰﺎ ﻣﻦ ﻗﺒﺎﻃﻲ ﻣﺼﺮ ﻭﺑﻐﻠﺔ ﺷﻬﺒﺎﺀ ﻭﻫﻲ ‪‬ﺩﻟﹾﺪﻝ‪،‬‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻭﺃﻟ ‪‬‬ ‫ﻭﲪﺎﺭﹰﺍ ﺃﺷﻬﺐ‪ ،‬ﻭﻫﻮ ﻋﻔﲑ‪ ،‬ﻭﻏﻼﻣﹰﺎ ﺧﺼﻴﹰﺎ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎﺑﻮﺭ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﺑﻦ ﻋﻢ ﻣﺎﺭﻳﺔ‪،‬‬ ‫ﺚ ﺑِﻤ ﹾﻠ ِﻜ ِﻪ‬ ‫ﺨﺒِﻴ ﹸ‬ ‫ﺿ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﻭﻓﺮﺳﹰﺎ ﻭﻫﻮ ﺍﻟﻠﺰﺍﺯ‪ ،‬ﻭﻗﺪﺣﹰﺎ ﻣﻦ ﺯﺟﺎﺝ‪ ،‬ﻭﻋﺴﻼﹰ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج‪ ) :‬‬ ‫‪‬ﻭ ﹶﻻ ﺑﻘﹶﺎ َﺀ ِﻟﻤ‪ ‬ﹾﻠ ِﻜ ِﻪ()‪.(٩٢‬‬ ‫ﻭﺑﻌﺚ ﺷﺠﺎﻉ ﺑﻦ ﻭﻫﺐ ﺍﻷﺳﺪﻱ ﺇﱃ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ‪‬ﺷﻤِﺮ ﺍﻟﻐﺴﺎﱐ ﻣﻠﻚ ﺍﻟﺒﻠﻘﺎﺀ‪،‬‬ ‫ﺠ‪‬ﺒﹶﻠ ﹶﺔ ﺑ ِﻦ ﺍﻷْﻳ ‪‬ﻬ ِﻢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺗﻮﺟﻪ ﳍﻤﺎ ﻣﻌﹰﺎ‪.‬‬ ‫ﻗﺎﻟﻪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺍﻟﻮﺍﻗﺪﻱ‪ .‬ﻗﻴﻞ‪ :‬ﺇﳕﺎ ﺗﻮﺟﻪ ِﻟ ‪‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻮﺟﻪ ﳍﺮﻗﻞ ﻣﻊ ﺩِﺣﻴﺔ ﺑﻦ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻂ ﺑﻦ ﻋﻤﺮﻭ ﺇﱃ ﻫ‪‬ﻮ ﹶﺫ ﹶﺓ ﺑﻦ ﻋﻠﻲ ﺍﳊﻨﻔﻲ ﺑﺎﻟﻴﻤﺎﻣﺔ‪ ،‬ﻓﺄﻛﺮﻣﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻌﺜﻪ‬ ‫ﻭﺑﻌﺚ ‪‬ﺳﻠِﻴ ﹶ‬ ‫ﺴِﻠ ْﻢ ﻫ‪‬ﻮﺫﺓ‪ ،‬ﻭﺃﺳﻠﻢ ﲦﺎﻣﺔ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻬﺆﻻﺀ‬ ‫ﺇﱃ ﻫﻮﺫﺓ ﻭﺇﱃ ﺛﹸﻤﺎﻣ‪‬ﺔ ﺑ ِﻦ ﺃﺛﺎﻝ ﺍﳊﻨﻔﻲ‪ ،‬ﻓﻠﻢ ﻳ ْ‬ ‫ﺍﻟﺴﺘﺔ ﻗﻴﻞ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ‪.‬‬ ‫ﳉﹶﻠْﻨﺪ‪‬ﻯ‬ ‫ﻭﺑﻌﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﲦﺎﻥ ﺇﱃ ﺟﻌﻔﺮ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﺑﲏ ﺍ ﹸ‬ ‫ﺍﻷﺯﺩﻳﲔ ﺑﻌ‪‬ﻤﺎﻥ‪ ،‬ﻓﺄﺳﻠﻤﺎ‪ ،‬ﻭﺻﺪﻗﺎ‪ ،‬ﻭﺧﻠﱠﻴﺎ ﺑﲔ ﻋﻤﺮﻭ ﻭﺑﲔ ﺍﻟﺼﺪﻗﺔ ﻭﺍﳊﻜﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪،‬‬ ‫ﻓﻠﻢ ﻳﺰﻝ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺣﱴ ﺑﻠﻐﺘﻪ ﻭﻓﺎ ﹸﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪.‬‬ ‫ﳊﻀْﺮﻣﻲ ﺇﱃ ﺍﳌﻨﺬﺭ ﺑﻦ ﺳ‪‬ﺎﻭ‪‬ﻯ ﺍﻟﻌﺒﺪﻱ ﻣﻠﻚ ﺍﻟﺒﺤﺮﻳﻦ ﻗﺒﻞ ﻣﻨﺼﺮﻓﻪ‬ ‫ﻭﺑﻌﺚ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍ ﹶ‬ ‫ﳉ ْﻌﺮ‪‬ﺍ‪‬ﻧ ِﺔ( ﻭﻗﻴﻞ‪ :‬ﻗﺒﻞ ﺍﻟﻔﺘﺢ ﻓﺄﺳﻠﻢ ﻭﺻﺪﻕ‪.‬‬ ‫ﻣﻦ )ﺍ ِ‬ ‫ﻭﺑﻌﺚ ﺍﳌﻬﺎﺟﺮ ﺑﻦ ﺃﰊ ﺃﻣﻴﺔ ﺍﳌﺨﺰﻭﻣﻲ ﺇﱃ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﻛﻼﻝ ﺍﳊِﻤﲑﻱ ﺑﺎﻟﻴﻤﻦ‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺳﺄﻧﻈﺮ ﰲ ﺃﻣﺮﻱ‪.‬‬ ‫ﻭﺑﻌﺚ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﻣﻌﺎ ﹶﺫ ﺑﻦ ﺟﺒﻞ ﺇﱃ ﺍﻟﻴﻤﻦ ﻋﻨﺪ ﺍﻧﺼﺮﺍﻓﻪ ﻣﻦ ﺗﺒﻮﻙ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺳﻨﺔ ﻋﺸﺮ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺩﺍﻋﻴﲔ ﺇﱃ ﺍﻹِﺳﻼﻡ‪ ،‬ﻓﺄﺳﻠﻢ ﻋﺎﻣﺔ ﺃﻫﻠﻬﺎ ﻃﻮﻋﹰﺎ ﻣﻦ‬ ‫ﻏﲑ ﻗﺘﺎﻝ‪.‬‬ ‫)‪ (٩١‬ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٩٠/٩‬‬ ‫)‪ (٩٢‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ )‪.(٢٦١ ،٢٦٠/١‬‬


‫‪٦٠‬‬ ‫ﰒ ﺑﻌﺚ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻭﺍﻓﺎﻩ ﲟﻜﺔ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪.‬‬ ‫ﻭﺑﻌﺚ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟ‪‬ﺒﺠ‪‬ﻠﻲ ﺇﱃ ﺫﻱ ﺍﻟﻜﹶﻼﻉ ﺍﳊِﻤﲑﻱ‪ ،‬ﻭﺫﻱ ﻋﻤﺮﻭ‪ ،‬ﻳﺪﻋﻮﳘﺎ‬ ‫ﺇﱃ ﺍﻹِﺳﻼﻡ‪ ،‬ﻓﺄﺳﻠﻤﺎ‪ ،‬ﻭﺗﻮﰲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻭﺟﺮﻳﺮ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﻀﻤْﺮﻱ ﺇﱃ ﻣﺴﻴﻠﻤ‪‬ﺔ ﺍﻟﻜﺬﺍﺏ ﺑﻜﺘﺎﺏ‪ ،‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺑﻜﺘﺎﺏ‬ ‫ﻭﺑﻌﺚ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ﺍﻟ ‪‬‬ ‫ﺁﺧﺮ ﻣﻊ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺃﺧﻲ ﺍﻟﺰﺑﲑ ﻓﻠﻢ ﻳ‪‬ﺴﻠﻢ‪.‬‬ ‫ﳉﺬﹶﺍﻣﻲ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻹِﺳﻼﻡ‪ .‬ﻭﻗﻴﻞ‪ :‬ﱂ ﻳﺒﻌﺚ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻭﺑﻌﺚ ﺇﱃ ﻓﺮﻭﺓ ﺑﻦ ﻋﻤﺮﻭ ﺍ ﹸ‬ ‫ﻼ ﻟﻘﻴﺼﺮ ﲟﻌﺎﻥ‪ ،‬ﻓﺄﺳﻠﻢ‪ ،‬ﻭﻛﺘﺐ ﺇﱃ ﺍﻟﻨﱯ ج ﺑﺈﺳﻼﻣﻪ‪ ،‬ﻭﺑﻌﺚ ﺇﻟﻴﻪ ﻫﺪﻳﺔ ﻣﻊ‬ ‫ﻓﺮﻭﺓ ﻋﺎﻣ ﹰ‬ ‫ﻣﺴﻌﻮﺩ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﻫﻲ ﺑﻐﻠﺔ ﺷﻬﺒﺎﺀ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﻓﻀﺔ‪ ،‬ﻭﻓﺮﺱ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﺍﻟﻈﱠﺮﺏ‪ ،‬ﻭﲪﺎﺭ‬ ‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻳﻌﻔﻮﺭ‪ ،‬ﻛﺬﺍ ﻗﺎﻟﻪ ﲨﺎﻋﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻋﻔﲑﹰﺍ ﻭﻳﻌﻔﻮﺭ ﻭﺍﺣﺪ‪،‬‬ ‫ﻋﻔﲑ ﺗﺼﻐﲑ ﻳﻌﻔﻮﺭ ﺗﺼﻐﲑ ﺍﻟﺘﺮﺧﻴﻢ‪.‬‬ ‫ﺹ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﻓﻘﺒﻞ ﻫﺪﻳﺘﻪ‪ ،‬ﻭﻭﻫﺐ ﳌﺴﻌﻮﺩ ﺑﻦ‬ ‫ﺨ ‪‬ﻮ ٍ‬ ‫ﻭﺑﻌﺚ ﺃﺛﻮﺍﺑﹰﺎ ﻭﹶﻗﺒ‪‬ﺎ ًﺀ ِﻣ ْﻦ ﺳﻨﺪﺱ ﻣ‪ ‬‬ ‫ﺳﻌﺪ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺃﻭﻗﻴﺔ ﻭﻧﺸﹰﺎ‪ .‬ﻭﺑﻌﺚ ﻋﻴﺎﺵ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺍﳌﺨﺰﻭﻣﻲ ﺑﻜﺘﺎﺏ ﺇﱃ ﺍﳊﺎﺭﺙ‪،‬‬ ‫ﻭﻣﺴﺮﻭﺡ‪ ،‬ﻭﻧﻌﻴﻢ ﺑﲏ ﻋﺒﺪ ﻛﹸﻼﻝ ﻣﻦ ﲪﲑ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﻣﺆذﻧﻴﻪ ج‬ ‫ﻭﻛﺎﻧﻮﺍ ﺃﺭﺑﻌﺔ‪ :‬ﺍﺛﻨﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ‪ :‬ﺑﻼ ﹸﻝ ﺑﻦ ﺭﺑﺎﺡ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﺫﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪،‬‬ ‫ﻭﻋﻤﺮ‪‬ﻭ ﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻌﺎﻣﺮﻱ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﺑﻘﺒﺎﺀ ﺳﻌﺪ ﺍﻟﻘﺮﻅ ﻣﻮﱃ ﻋﻤﺎﺭ ﺑﻦ‬ ‫ﻳﺎﺳﺮ‪ ،‬ﻭﲟﻜﹼﺔ ﺃﺑﻮ ﳏﺬﻭﺭﺓ ﻭﺍﲰﻪ ﺃﻭﺱ ﺑﻦ ﻣﻐﲑﺓ ﺍﳉﻤﺤﻲ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﳏﺬﻭﺭﺓ ﻣﻨﻬﻢ‬ ‫ﻳﺮﺟ‪‬ﻊ)‪ (٩٣‬ﺍﻷﺫﺍﻥ‪ ،‬ﻭﻳﺜﻨ‪‬ﻲ ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻭﺑﻼﻝ ﻻﻳﺮﺟ‪‬ﻊ‪ ،‬ﻭﻳﻔﺮﺩ ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ‬ ‫ﺍﻟﻠﹼﻪ ﻭﺃﻫ ﹸﻞ ﻣﻜﹼﺔ ﺑﺄﺫﺍﻥ ﺃﰊ ﳏﺬﻭﺭﺓ‪ ،‬ﻭﺇﻗﺎﻣ ِﺔ ﺑﻼﻝ‪ ،‬ﻭﺃﺧﺬ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻭﺃﻫ ﹸﻞ ﺍﻟﻌﺮﺍﻕ‬ ‫ﺑﺄﺫﺍﻥ ﺑﻼﻝ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺃﰊ ﳏﺬﻭﺭﺓ‪ ،‬ﻭﺃﺧﺬ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﹼﻠﻪ ﻭﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ ﻭﺃﻫ ﹸﻞ ﺍﳌﺪﻳﻨﺔ‬ ‫ﺑﺄﺫﺍﻥ ﺑﻼﻝ ﻭﺇﻗﺎﻣﺘﻪ‪ ،‬ﻭﺧﺎﻟﻒ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﺍﳌﻮﺿﻌﲔ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﺗﺜﻨﻴﺔ ﻟﻔﻆ‬ ‫ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻜﺮﺭﻫﺎ‪.‬‬ ‫ﻓﺼﻞ‬ ‫)‪ (٩٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٧٠٩‬‬


‫‪٦١‬‬ ‫ﻓﻲ أﻣﺮاﺋﻪ ج‬ ‫ﻣﻨﻬﻢ ﺑﺎﺫﺍﻥ ﺑﻦ ﺳﺎﺳﺎﻥ‪ ،‬ﻣﻦ ﻭﻟﺪ ‪‬ﺮﺍﻡ ﺟﻮﺭ‪ ،‬ﺃﻣ‪‬ﺮﻩ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‬ ‫ﻛﻠﱢﻬﺎ ﺑﻌﺪ ﻣﻮﺕ ﻛﺴﺮﻯ‪ ،‬ﻓﻬﻮ ﺃﻭ ﹸﻝ ﺃﻣﲑ ﰲ ﺍﻹِﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺃﻭ ﹸﻝ ‪‬ﻣ ْﻦ ﺃﺳﻠﻢ ﻣﻦ‬ ‫ﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ‪ .‬ﰒ ﺃﻣ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺑﻌﺪ ﻣﻮﺕ ﺑﺎﺫﺍﻥ ﺍﺑﻨﻪ ﺷﻬﺮ ﺑﻦ ﺑﺎﺫﺍﻥ ﻋﻠﻰ ﺻﻨﻌﺎﺀ‬ ‫ﻭﺃﻋﻤﺎﳍﺎ‪ .‬ﹼﰒ ﻗﹸِﺘ ﹶﻞ ﺷﻬﺮ‪ ،‬ﻓﺄﻣ‪‬ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻠﻰ ﺻﻨﻌﺎﺀ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍ ﻟﻌﺎﺹ‪.‬‬ ‫ﺼﺪِﻑ‪ ،‬ﻓﺘﻮﰲ ﺭﺳﻮ ﹸﻝ‬ ‫ﻭﻭﻟﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺍﳌﻬﺎ ِﺟ ‪‬ﺮ ﺑﻦ ﺃﰊ ﺃﻣﻴﺔ ﺍﳌﺨﺰﻭﻣﻲ ﻛِﻨﺪ‪‬ﺓ ﻭﺍﻟ ‪‬‬ ‫ﺴ ْﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺒﻌﺜﻪ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻗﺘﺎﻝ ﺃﻧﺎﺱ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ‪.‬‬ ‫ﺍﻟﻠﹼﻪ ج ﻭﱂ ‪‬ﻳ ِ‬ ‫ﻭﻭﻟﱠﻰ ﺯﻳﺎ ‪‬ﺩ ﺑﻦ ﺃﻣﻴﺔ ﺍﻷﻧﺼﺎﺭﻱ ﺣﻀﺮﻣﻮﺕ‪ .‬ﻭﻭﻟﱠﻰ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺯﺑﻴ ‪‬ﺪ ﻭﻋﺪﻥ‬ ‫ﺠﺮ‪‬ﺍﻥ‪ .‬ﻭﻭﻟﱠﻰ‬ ‫ﳉﻨ‪‬ﺪ‪ .‬ﻭﻭﻟﱠﻰ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺻﺨﺮ ﺑﻦ ﺣﺮﺏ ‪‬ﻧ ْ‬ ‫ﻭﺍﻟﺴﺎﺣﻞ‪ .‬ﻭﻭﻟﱠﻰ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺍ ﹶ‬ ‫ﺏ ﺑ ‪‬ﻦ ﹶﺃﺳِﻴﺪ ﻣﻜﱠﺔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳌﻮﺳﻢ ﺑﺎﳊﺞ ﺑﺎﳌﺴﻠﻤﲔ ﺳﻨﺔ ﲦﺎﻥ‬ ‫ﺍﺑﻨﻪ ﻳﺰﻳﺪ ﺗﻴﻤﺎﺀ‪ .‬ﻭﻭﻟﱠﻰ ‪‬ﻋﺘ‪‬ﺎ ‪‬‬ ‫ﻭﻟﻪ ﺩﻭﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﻭﻭﻟﱠﻰ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻷﲬﺎﺱ ﺑﺎﻟﻴﻤﻦ ﻭﺍﻟﻘﻀﺎﺀ ‪‬ﺎ‪ .‬ﻭﻭﻟﱠﻰ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪‬ﻋﻤ‪‬ﺎﻥ ﻭﺃﻋﻤﺎﳍﺎ‪.‬‬ ‫ﺕ ﲨﺎﻋﺔ ﻛﺜﲑﺓ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻟﻜﻞ ﻗﺒﻴﻠﺔ ﻭﺍ ٍﻝ ﻳﻘﺒﺾ ﺻﺪﻗﺎ‪‬ﺎ‪ ،‬ﻓﻤﻦ ﻫﻨﺎ‬ ‫ﻭﻭﻟﱠﻰ ﺍﻟﺼﺪﻗﺎ ِ‬ ‫ﻛﺜﺮ ﻋﻤﺎ ﹸﻝ ﺍﻟﺼﺪﻗﺎﺕ‪.‬‬ ‫ﻭﻭﻟﱠﻰ ﺃﺑﺎ ﺑﻜﺮ ﺇﻗﺎﻣ ﹶﺔ ﺍﳊﺞ ﺳﻨﺔ ﺗﺴﻊ‪ ،‬ﻭﺑﻌﺚ ﰲ ﹶﺃﹶﺛ ِﺮ ِﻩ ﻋﻠﻴﹰﺎ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺳﻮﺭﺓ‬ ‫)ﺑﺮﺍﺀﺓ( ﻓﻘﻴﻞ‪ :‬ﻷﻥ ﺃﻭﳍﺎ ﻧﺰﻝ ﺑﻌﺪ ﺧﺮﻭﺝ ﺃﰊ ﺑﻜﺮ ﺇﱃ ﺍﳊﺞ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻷﻥ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ‬ ‫ﺤﻞﱡ ﺍﻟﻌﻘﻮ ‪‬ﺩ ﻭﻳﻌﻘﺪﻫﺎ ﺇﻻ ﺍﳌﻄﺎﻉ‪ ،‬ﺃﻭ ﺭﺟ ﹲﻞ ِﻣ ْﻦ ﺃﻫﻞ ﺑﻴﺘﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺩﻓﻪ ﺑﻪ‬ ‫ﻛﺎﻧﺖ ﺃﻧﻪ ﻻ ‪‬ﻳ ِ‬ ‫)‪(٩٤‬‬ ‫ﻋﻮﻧﹰﺎ ﻟﻪ ﻭﻣﺴﺎﻋﺪﹰﺍ‪ .‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻪ ﺍﻟﺼﺪﻳﻖ‪ :‬ﺃﻣﲑ ﺃﻭ ﻣﺄﻣﻮﺭ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﻣﺄﻣﻮﺭ ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻋﺰﻟﻪ ﺑﻌﻠﻲ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺒﺪﻉ ﻣﻦ ‪‬ﺘﻬﻢ‬ ‫ﻭﺍﻓﺘﺮﺍﺋﻬﻢ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ‪ ،‬ﻫﻞ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﺠ ﹸﺔ ﻗﺪ ﻭﻗﻌﺖ ﰲ ﺷﻬﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻧﺖ ﰲ ﺫﻱ ﺍﻟﻘﹶﻌﺪﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺴﻲﺀ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﺣﺮﺳﻪ ج‬ ‫ﻓﻤﻨﻬﻢ ﺳﻌ ‪‬ﺪ ﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﺣﺮﺳﻪ ﻳﻮ ‪‬ﻡ ﺑﺪﺭ ﺣﲔ ﻧﺎﻡ ﰲ ﺍﻟﻌﺮﻳﺶ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ‬ ‫)‪ (٩٤‬ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٤٨ ،٢٧٤/٥‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪.(٦٧ ،٦٦/٢‬‬


‫‪٦٢‬‬ ‫ﺣﺮﺳﻪ ﻳﻮﻡ ﺃﹸﺣﺪ‪ ،‬ﻭﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺣﺮﺳﻪ ﻳﻮﻡ ﺍﳋﻨﺪﻕ‪ .‬ﻭﻣﻨﻬﻢ ﻋﺒ‪‬ﺎﺩ ﺑﻦ ﺑﺸﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ ﻋﻠﻰ ﺣﺮﺳﻪ‪ ،‬ﻭﺣﺮﺳﻪ ﲨﺎﻋﺔ ﺁﺧﺮﻭﻥ ﻏﲑ ﻫﺆﻻﺀ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ‬ ‫ﺱ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٦٧ :‬ﺧﺮﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺄﺧﱪﻫﻢ ‪‬ﺎ‪ ،‬ﻭﺻﺮﻑ ﺍﳊﺮﺱ)‪.(٩٥‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺼﻤ‪ ‬‬ ‫‪‬ﻳ ْﻌ ِ‬ ‫ﻓﺼﻞ‬

‫ﻓﻴﻤﻦ آﺎن ﻳﻀﺮب اﻷﻋﻨﺎق ﺑﻴﻦ ﻳﺪﻳﻪ ج‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻭﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﺍﳌﻘﺪﺍﺩ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ‪،‬‬ ‫ﻭﻋﺎﺻﻢ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺃﰊ ﺍﻷﻗﻠﺢ‪ ،‬ﻭﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻜِﻼﰊ‪ ،‬ﻭﻛﺎﻥ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺑﻦ‬ ‫ﺸ ‪‬ﺮ ﹶﻃ ِﺔ ﻣﻦ ﺍﻷﻣﲑ)‪ (٩٦‬ﻭﻭﻗﻒ ﺍﳌﻐﲑ ﹸﺓ ﺑﻦ ﺷﻌﺒﺔ‬ ‫ﻋﺒﺎﺩﺓ ﺍﻷﻧﺼﺎﺭﻱ ﻣﻨﻪ ج ﲟﻨـﺰﻟﺔ ﺻﺎﺣﺐ ﺍﻟ ‪‬‬ ‫ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﺎﻟﺴﻴﻒ ﻳﻮﻡ ﺍﳊﹸﺪﻳﺒ‪‬ﻴ ِﺔ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻴﻤﻦ آﺎن ﻋﻠﻰ ﻧﻔﻘﺎﺗﻪ وﺧﺎﺗﻤﻪ وﻧﻌﻠﻪ وﺳﻮاآﻪ وﻣﻦ آﺎن ﻳﺄذن ﻋﻠﻴﻪ‬

‫ﻛﺎﻥ ﺑﻼﻝ ﻋﻠﻰ ﻧﻔﻘﺎﺗﻪ‪ ،‬ﻭﻣﻌﻴﻘﻴﺐ ﺑﻦ ﺃﰊ ﻓﺎﻃﻤﺔ ﺍﻟﺪ‪‬ﻭﺳﻲ ﻋﻠﻰ ﺧﺎﲤﻪ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ‬ ‫ﻋﻠﻰ ﺳﻮﺍﻛﻪ ﻭﻧﻌﻠﻪ‪ ،‬ﻭﺃﺫﻥ ﻋﻠﻴﻪ ﺭﺑﺎﺡ ﺍﻷﺳﻮﺩ ﻭﺃﻧﺴﺔ ﻣﻮﻟﻴﺎﻩ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮ‬ ‫ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺷﻌﺮاﺋﻪ وﺧﻄﺒﺎﺋﻪ‬

‫ﺐ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﻛﺎﻥ ﻣﻦ ﺷﻌﺮﺍﺋﻪ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺬﺑ‪‬ﻮﻥ ﻋﻦ ﺍﻹِﺳﻼﻡ‪ :‬ﻛﻌ ‪‬‬ ‫ﺐ ﺑﻦ‬ ‫ﺭﻭﺍﺣﺔ‪ ،‬ﻭﺣﺴ‪‬ﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﻛﺎﻥ ﺃﺷﺪ‪‬ﻫﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺣﺴﺎ ﹸﻥ ﺑﻦ ﺛﺎﺑﺖ ﻭﻛﻌ ‪‬‬ ‫ﻣﺎﻟﻚ ﻳ‪‬ﻌﻴ‪‬ﺮﻫﻢ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﻛﺎﻥ ﺧﻄﻴﺒ‪‬ﻪ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﱠﺎﺱ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺣُﺪاﺗﻪ اﻟﺬﻳﻦ آﺎﻧﻮا ﻳﺤﺪون ﺑﻴﻦ ﻳﺪﻳﻪ ج ﻓﻲ اﻟﺴﻔﺮ‬

‫ﻣﻨﻬﻢ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺭﻭﺍﺣﺔ‪ ،‬ﻭﺃﳒﺸﺔ‪ ،‬ﻭﻋﺎﻣﺮ ﺑﻦ ﺍﻷﻛﻮﻉ ﻭﻋﻤﻪ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ‪.‬‬ ‫)‪ (٩٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٠٤٩‬ﻭﺍﻟﻄﱪﺍﱐ )‪ ،(٤٦٩/١٠‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(٣١٣/٢‬ﻭﻭﺍﻓﻘﻪ‬ ‫ﺍﻟﺬﻫﱯ‪ ،‬ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ )‪.(٦٠/٦‬‬ ‫)‪ (٩٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١١٩/١٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٨٤٩‬‬


‫‪٦٣‬‬ ‫ﺼ ْﻮﺕِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ‪ ‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﷲ‬ ‫ﺴﻦ‪ ‬ﺍﻟ ‪‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺣ‪‬ﺎ ٍﺩ ‪‬ﺣ ‪‬‬ ‫ﺴ ِﺮ ﺍﻟ ﹶﻘﻮ‪‬ﺍﺭِﻳ ‪‬ﺮ()‪ .(٩٧‬ﻳﻌﲏ ﺿﻌﻔﺔ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﺸﺔﹸ‪ ،‬ﹶﻻ ﺗ ﹾﻜ ِ‬ ‫ج‪ ) :‬ﺭ ‪‬ﻭﻳْﺪﹰﺍ ﻳ‪‬ﺎ ﺃﻧْﺠ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﻏﺰواﺗﻪ وﺑﻌﻮﺛﻪ وﺳﺮاﻳﺎﻩ ج‬ ‫ﺕ‬ ‫ﻏﺰﻭﺍﺗ‪‬ﻪ ﻛﻠﻬﺎ ﻭﺑﻌﻮﺛﻪ ﻭﺳﺮﺍﻳﺎﻩ ﻛﺎﻧﺖ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﰲ ﻣﺪﺓ ﻋﺸﺮ ﺳﻨﲔ‪ ،‬ﻓﺎﻟﻐﺰﻭﺍ ‪‬‬ ‫ﺳﺒﻊ ﻭﻋﺸﺮﻭﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲬﺲ ﻭﻋﺸﺮﻭﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﻊ ﻭﻋﺸﺮﻭﻥ ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻗﺎﺗﻞ‬ ‫ﻣﻨﻬﺎ ﰲ ﺗﺴﻊ‪ :‬ﺑﺪﺭ‪ ،‬ﻭﺃﹸﺣﺪ‪ ،‬ﻭﺍﳋﻨﺪﻕ‪ ،‬ﻭﻗﺮﻳﻈﺔ‪ ،‬ﻭﺍﳌﺼﻄﻠﻖ‪ ،‬ﻭﺧﻴﱪ‪ ،‬ﻭﺍﻟﻔﺘﺢ‪ ،‬ﻭﺣﻨﲔ‪،‬‬ ‫ﻭﺍﻟﻄﺎﺋﻒ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻗﺎﺗﻞ ﰲ ﺑﲏ ﺍﻟﻨﻀﲑ ﻭﺍﻟﻐﺎﺑﺔ ﻭﻭﺍﺩﻱ ﺍﻟﻘﹸﺮﻯ ﻣﻦ ﺃﻋﻤﺎﻝ ﺧﻴﱪ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺳﺮﺍﻳﺎﻩ ﻭﺑﻌﻮﺛﻪ‪ ،‬ﻓﻘﺮﻳﺐ ﻣﻦ ﺳﺘﲔ‪ ،‬ﻭﺍﻟﻐﺰﻭﺍﺕ ﺍﻟﻜﺒﺎﺭ ﺍﻷﻣﻬﺎﺕ ﺳﺒﻊ‪ :‬ﺑﺪﺭ‪،‬‬ ‫ﻭﺃﹸﺣﺪ‪ ،‬ﻭﺍﳋﻨﺪﻕ‪ ،‬ﻭﺧﻴﱪ‪ ،‬ﻭﺍﻟﻔﺘﺢ‪ ،‬ﻭﺣﻨﲔ‪ ،‬ﻭﺗﺒﻮﻙ‪ .‬ﻭﰲ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺍﺕ ﻧﺰﻝ ﺍﻟﻘﺮﺍﻥ‪،‬‬ ‫ﺕ‬ ‫ﻓﺴﻮﺭﺓ )ﺍﻷﻧﻔﺎﻝ( ﺳﻮﺭﺓ ﺑﺪﺭ‪ ،‬ﻭﰲ ﹸﺃﺣ‪‬ﺪ ﺁﺧﺮ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﻣﻦ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭِﺇ ﹾﺫ ﹶﻏ ‪‬ﺪ ْﻭ ‪‬‬ ‫ﲔ ‪‬ﻣﻘﹶﺎ ِﻋ ‪‬ﺪ ِﻟ ﹾﻠ ِﻘﺘ‪‬ﺎ ِﻝ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٢١ :‬ﺇﱃ ﻗﺒﻴﻞ ﺁﺧﺮﻫﺎ ﺑﻴﺴﲑ‪،‬‬ ‫ﻚ ‪‬ﺗ‪‬ﺒﻮ‪‬ﻯ ُﺀ ﺍﹾﻟﻤ‪ْ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ِﻣ ْﻦ ﹶﺃ ْﻫِﻠ ‪‬‬ ‫ﻭﰲ ﻗﺼﺔ ﺍﳋﻨﺪﻕ‪ ،‬ﻭﻗﺮﻳﻈﺔ‪ ،‬ﻭﺧﻴﱪ ﺻﺪﺭ )ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ(‪ ،‬ﻭﺳﻮﺭﺓ )ﺍﳊﺸﺮ( ﰲ ﺑﲏ‬ ‫ﺍﻟﻨﻀﲑ‪ ،‬ﻭﰲ ﻗﺼﺔ ﺍﳊﺪﻳﺒﻴﺔ ﻭﺧﻴﱪ ﺳﻮﺭﺓ )ﺍﻟﻔﺘﺢ( ﻭﺃﺷﲑ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻔﺘﺢ‬ ‫ﺻﺮﳛﹰﺎ ﰲ ﺳﻮﺭﺓ )ﺍﻟﻨﺼﺮ(‪.‬‬ ‫ﻭﺟﺮﺡ ﻣﻨﻬﺎ ج ﰲ ﻏﺰﻭﺓ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺃﺣﺪ‪ ،‬ﻭﻗﺎﺗﻠﺖ ﻣﻌﻪ ﺍﳌﻼﺋﻜﺔ ﻣﻨﻬﺎ ﰲ ﺑﺪﺭ‬ ‫ﺖ ﺍﳌﺸﺮﻛﲔ ﻭﻫﺰﻣﺘﻬﻢ‪ ،‬ﻭﺭﻣﻰ ﻓﻴﻬﺎ ﺍﳊﺼﺒﺎ َﺀ‬ ‫ﻭﺣﻨﲔ‪ ،‬ﻭﻧﺰﻟﺖ ﺍﳌﻼﺋﻜﺔ ﻳﻮﻡ ﺍﳋﻨﺪﻕ‪ ،‬ﻓﺰﻟﺰﻟ ِ‬ ‫ﰲ ﻭﺟﻮﻩ ﺍﳌﺸﺮﻛﲔ ﻓﻬﺮﺑﻮﺍ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻔﺘ ‪‬ﺢ ﰲ ﻏﺰﻭﺗﲔ‪ :‬ﺑﺪﺭ‪ ،‬ﻭﺣﻨﲔ‪ .‬ﻭﻗﺎﺗﻞ ﺑﺎﳌﻨﺠﻨﻴﻖ ﻣﻨﻬﺎ‬ ‫ﰲ ﻏﺰﻭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﺎﺋﻒ‪ ،‬ﻭﲢﺼ‪‬ﻦ ﰲ ﺍﳋﻨﺪﻕ ﰲ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻲ ﺍﻷﺣﺰﺍﺏ ﺃﺷﺎﺭ ﺑﻪ‬ ‫ﻋﻠﻴﻪ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ذآﺮ ﺳﻼﺣﻪ وأﺛﺎﺛﻪ ج‬ ‫ﻛﺎﻥ ﻟﻪ ﺗﺴﻌﺔ ﺃﺳﻴﺎﻑ‪:‬‬ ‫)‪ (٩٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٥١ ،٤٥٠ ،٤٤٩/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٧٣)(٢٣٢٣‬ﻭﺍﻟﺪﺍﺭﻣﻲ‬ ‫)‪ ،(٢٩٥/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٨٥ ،٢٥٤ ،٢٢٧ ،١٨٦ ،١١٧ ،١٠٧/٣‬‬


‫‪٦٤‬‬ ‫ﻣﺄﺛﻮﺭ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺳﻴﻒ ﻣﻠﻜﻪ‪ ،‬ﻭﺭﺛﻪ ﻣﻦ ﺃﺑﻴﻪ‪.‬‬ ‫ﻭﺍﻟﻌﻀْﺐ‪ ،‬ﻭﺫﻭ ﺍﻟﻔِﻘﺎﺭ‪ ،‬ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻜﺎ ‪‬ﺩ ﻳ‪‬ﻔﺎﺭﻗﻪ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﻗﺎﺋﻤﺘﻪ ﻭﻗﺒﻴﻌﺘ‪‬ﻪ ﻭﺣﻠﻘﺘ‪‬ﻪ ﻭﺫﺅﺍﺑﺘﻪ ﻭﺑﻜﺮﺍﺗ‪‬ﻪ ﻭﻧﻌﻠﹸﻪ ِﻣ ْﻦ ﻓﻀﺔ‪ .‬ﻭﺍﻟﻘﻠﻌﻲ‪ ،‬ﻭﺍﻟﺒﺘﺎﺭ‪ ،‬ﻭﺍﳊﺘﻒ‪،‬‬ ‫ﺨﺬﹶﻡ‪ ،‬ﻭﺍﻟﻘﻀﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﻧﻌ ﹸﻞ ﺳﻴﻔﻪ ﻓﻀﺔﹰ‪ ،‬ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﺣﻠﻖ ﻓﻀﺔ‪.‬‬ ‫ﻭﺍﻟﺮ‪‬ﺳﻮﺏ‪ ،‬ﻭﺍ ِﳌ ْ‬ ‫ﻭﻛﺎﻥ ﺳﻴﻔﻪ ﺫﻭ ﺍﻟﻔِﻘﺎﺭ ﺗﻨﻔﱠﻠﻪ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﹸﺭﻱ ﻓﻴﻬﺎ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﺩﺧﻞ‪ .‬ﻳﻮﻡ‬ ‫ﺍﻟﻔﺘﺢ ﻣﻜﺔ ﻭﻋﻠﻰ ﺳﻴﻔﻪ ﺫﻫﺐ ﻭﻓﻀﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﺳﺒﻌﺔ ﺃﺩﺭﻉ‪:‬‬ ‫ﺫﺍﺕ ﺍﻟﻔﻀﻮﻝ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﺭﻫﻨﻬﺎ ﻋﻨﺪ ﺃﰊ ﺍﻟﺸﺤﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻋﻠﻰ ﺷﻌﲑ ﻟﻌﻴﺎﻟﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻉ ﻣِﻦ ﺣﺪﻳﺪ‪.‬‬ ‫ﺛﻼﺛﲔ ﺻﺎﻋﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟ ‪‬ﺪﻳْﻦ ﺇﱃ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺪ‪‬ﺭ ‪‬‬ ‫ﳋﺮْﻧﻖ‬ ‫ﻭﺫﺍﺕ ﺍﻟﻮِﺷﺎﺡ‪ ،‬ﻭﺫﺍﺕ ﺍﳊﻮﺍﺷﻲ‪ ،‬ﻭﺍﻟﺴﻌﺪﻳﺔ‪ ،‬ﻭﻓﻀﺔ‪ ،‬ﻭﺍﻟﺒﺘﺮﺍﺀ ﻭﺍ ِ‬ ‫ﺖ ﻗِﺴ ‪‬ﻲ‪ :‬ﺍ ﻟﺰﻭﺭﺍﺀ‪ ،‬ﻭﺍﻟﺮ‪‬ﻭﺣﺎﺀ‪ ،‬ﻭﺍﻟﺼﻔﺮﺍﺀ‪ ،‬ﻭﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻭﺍﻟﻜﹶﺘﻮﻡ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﺳ ‪‬‬ ‫ﺕ ﻳﻮﻡ ﺃﺣﺪ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﻗﺘﺎﺩﺓ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﺍﻟﺴ‪‬ﺪﺍﺩ‪.‬‬ ‫ﺴ ‪‬ﺮ ْ‬ ‫ﻛﹸ ِ‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ‪‬ﺟ ْﻌﺒ‪‬ﺔ ﺗﺪﻋﻰ‪ :‬ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﻭ ِﻣْﻨ ﹶﻄﻘﹶﺔ ﻣﻦ ﺃﺩﱘ ﻣﻨﺸﻮﺭ ﻓﻴﻬﺎ ﺛﻼﺙ ﺣﻠﻖ ﻣﻦ‬ ‫ﻓﻀﺔ‪ ،‬ﻭﺍﻹِﺑﺰﱘ ﻣﻦ ﻓﻀﺔ‪ ،‬ﻭﺍﻟﻄﺮﻑ ﻣﻦ ﻓﻀﺔ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ‬ ‫ﺗﻴﻤﻴﺔ‪ :‬ﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ج ﺷ ‪‬ﺪ ﻋﻠﻰ ﻭﺳﻄﻪ ﻣﻨﻄﻘﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﺗﺮﺱ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﺰ‪‬ﻧﻮﻕ‪ ،‬ﻭﺗﺮﺱ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﻔﺘ‪‬ﻖ‪ .‬ﻗﻴﻞ ﻭﺗﺮﺱ ﺃﻫﺪﻯ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﻪ‬ ‫ﺻﻮﺭ ﹸﺓ ﲤﺜﺎﻝ‪ ،‬ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺫﻫﺐ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﺍﻟﺘﻤﺜﺎﻝ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﲬﺴﺔ ﺃﺭﻣﺎﺡ‪ ،‬ﻳﻘﺎﻝ ﻷﺣﺪﻫﻢ‪ :‬ﺍ ﹸﳌﹾﺜﻮِﻱ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺍ ﹸﳌﹾﺜﻨِﻲ‪ ،‬ﻭﺣﺮﺑﺔ ﻳﻘﺎﻝ ﳍﺎ‪:‬‬ ‫ﺍﻟﻨﺒﻌﺔ‪ ،‬ﻭﺃﺧﺮﻯ ﻛﺒﲑﺓ ﺗﺪﻋﻰ‪ :‬ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻭﺃﺧﺮﻯ ﺻﻐﲑﺓ ﺷﺒﻪ ﺍﻟﻌﻜﺎﺯ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﺍﻟ ‪‬ﻌ‪‬ﻨﺰ‪‬ﺓ ﳝﺸﻲ‬ ‫‪‬ﺎ ﺑﲔ ﻳﺪﻳﻪ ﰲ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﺗﺮﻛﺰ ﺃﻣﺎﻣ‪‬ﻪ‪ ،‬ﻓﻴﺘﺨﺬﻫﺎ ﺳﺘﺮﺓ ﻳ‪‬ﺼﻠﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﳝﺸﻰ ‪‬ﺎ‬ ‫ﺃﺣﻴﺎﻧﹰﺎ‪.‬‬ ‫ﺸ‪‬ﺒ ٍﻪ ‪‬ﻭﻣِﻐﻔﹶﺮ ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ِﻣ ْﻐﻔﹶﺮ ﻣﻦ ﺣﺪﻳﺪ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﳌﻮﺷ‪‬ﺢ‪ ،‬ﻭﺷﺢ ِﺑ ‪‬‬ ‫ﺍﻟﺴﺒﻮﻍ‪ ،‬ﺃﻭ‪ :‬ﺫﻭ ﺍﻟﺴﺒﻮﻍ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﺛﻼﺙ ﺟِﺒﺎﺏ ﻳﻠﺒﺴﻬﺎ ﰲ ﺍﳊﺮﺏ‪ .‬ﻗﻴﻞ ﻓﻴﻬﺎ‪ :‬ﺟﺒﺔ ﺳﻨﺪ ٍ‬ ‫ﺱ ﺃﺧﻀﺮ‪،‬‬ ‫ﻭﺍﳌﻌﺮﻭﻑ ﺃﻥ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻛﺎﻥ ﻟﻪ ﻳﻠﻤﻖ ﻣﻦ ﺩﻳﺒﺎﺝ‪ ،‬ﺑﻄﺎﻧﺘﻪ ﺳﻨﺪﺱ ﺃﺧﻀﺮ ﻳﻠﺒﺴﻪ ﰲ‬ ‫ﺠﻮ‪ ‬ﺯ ﻟﺒﺲ ﺍﳊﺮﻳﺮ ﰲ ﺍﳊﺮﺏ‪.‬‬ ‫ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ ‪‬ﻳ ‪‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﺭﺍﻳﺔ ﺳﻮﺩﺍﺀ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﺍﻟﻌ‪‬ﻘﺎﺏ‪ .‬ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﻋﻦ ﺭﺟﻞ ﻣﻦ‬


‫‪٦٥‬‬ ‫ﺖ ﺭﺍﻳﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺻﻔﺮﺍﺀ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺃﻟﻮﻳﺔ ﺑﻴﻀﺎﺀ‪ ،‬ﻭﺭﲟﺎ ﺟﻌﻞ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﻓﺠﻬﺎ ﺍﻷﺳﻮﺩ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﻓﹸﺴﻄﺎﻁ ﻳﺴﻤﻰ‪ :‬ﺍﻟﻜﻦ‪ ،‬ﻭﻣِﺤﺠ‪‬ﻦ ﻗﺪﺭ ﺫﺭﺍﻉ ﺃﻭ ﺃﻃﻮﻝ ﳝﺸﻲ ﺑﻪ ﻭﻳﺮﻛﺐ‬ ‫ﺨﺼ‪‬ﺮﺓ ﺗﺴﻤﻰ‪ :‬ﺍﻟﻌﺮﺟﻮﻥ‪ ،‬ﻭﻗﻀﻴﺐ ﻣﻦ ﺍﻟﺸﻮﺣﻂ‬ ‫ﺑﻪ‪ ،‬ﻭﻳ‪‬ﻌﻠﻘﻪ ﺑﲔ ﻳﺪﻳﻪ ﻋﻠﻰ ﺑﻌﲑﻩ‪ ،‬ﻭ ِﻣ ْ‬ ‫ﻳﺴﻤﻰ‪ :‬ﺍﳌﻤﺸﻮﻕ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺪﺍﻭﻟﻪ ﺍﳋﻠﻔﺎﺀ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﻗﺪﺡ ﻳﺴﻤﻰ‪ :‬ﺍﻟﺮ‪‬ﻳﺎﻥ‪ ،‬ﻭﻳﺴﻤﻰ ﻣﻐﻨﻴﺎﹰ‪ ،‬ﻭﻗﺪﺡ ﺁﺧﺮ ﻣﻀﺒﺐ ﺑﺴﻠﺴﻠﺔ ﻣﻦ‬ ‫ﻓﻀﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﻗﺪﺡ ﻣﻦ ﻗﻮﺍﺭﻳﺮ‪ ،‬ﻭﻗﺪﺡ ﻣِﻦ ﻋِﻴﺪﺍﻥ ﻳﻮﺿﻊ ﲢﺖ ﺳﺮﻳﺮﻩ ﻳﺒﻮﻝ ﻓﻴﻪ ﺑﺎﻟﻠﻴﻞ‪،‬‬ ‫ﻭﺭ‪‬ﻛﻮﺓ ﺗﺴﻤﻰ‪ :‬ﺍﻟﺼﺎﺩﺭ‪ ،‬ﻗﻴﻞ‪ :‬ﻭ‪‬ﺗﻮْﺭ ﻣﻦ ﺣﺠﺎﺭﺓ ﻳﺘﻮﺿﺄ ﻣﻨﻪ‪ ،‬ﻭ ِﻣﺨْﻀﺐ ﻣﻦ ﺷ‪‬ﺒﻪٍ‪ ،‬ﻭﻗﻌﺐ‬ ‫ﺻﻔﹾﺮ‪ ،‬ﻭﻣ‪‬ﺪﻫ‪‬ﻦ‪ ،‬ﻭ ‪‬ﺭﺑْﻌﺔ ﳚﻌﻞ ﻓﻴﻪ ﺍﳌﺮﺍﹶﺓ ﻭﺍﳌﺸﻂ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻛﺎﻥ‬ ‫ﻳﺴﻤﻰ‪ :‬ﺍﻟﺴﻌﺔ‪ ،‬ﻭﻣﻐﺘﺴﻞ ﻣﻦ ‪‬‬ ‫ﺍﳌﹸﺸﻂ ﻣﻦ ﻋﺎﺝ‪ ،‬ﻭﻫﻮ ﺍﻟ ﱠﺬْﺑﻞﹸ‪ ،‬ﻭﻣﻜﺤﻠﺔ ﻳﻜﺘﺤِﻞ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﺛﻼﺛﹰﺎ ﰲ ﻛﻞ ﻋﲔ ﺑﺎﻹِﲦﺪ‪،‬‬ ‫ﻭﻛﺎﻥ ﰲ ﺍﻟﺮﺑﻌﺔ ﺍﳌﻘﺮﺍﺿﺎﻥ ﻭﺍﻟﺴﻮﺍﻙ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﻗﺼﻌﺔ ﺗ‪‬ﺴﻤﻰ‪ :‬ﺍﻟﻐﺮﺍﺀ‪ ،‬ﳍﺎ ﺃﺭﺑﻊ ﺣﻠﻖ‪ ،‬ﳛﻤﻠﻬﺎ ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ ﺑﻴﻨﻬﻢ‪،‬‬ ‫ﻭﺻﺎﻉ‪ ،‬ﻭﻣﺪ‪ ،‬ﻭﻗﻄﻴﻔﺔ‪ ،‬ﻭﺳﺮﻳﺮ ﻗﻮﺍﺋﻤﻪ ﻣﻦ ﺳﺎﺝ‪ ،‬ﺃﻫﺪﺍﻩ ﻟﻪ ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ‪ ،‬ﻭﻓﺮﺍﺵ ﻣﻦ‬ ‫ﺃ ‪‬ﺩ ٍﻡ ﺣﺸﻮﻩ ﻟﻴﻒ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻗﺪ ﺭﻭﻳﺖ ﻣﺘﻔﺮﻗﺔ ﰲ ﺃﺣﺎﺩﻳﺚ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﰲ )ﻣﻌﺠﻤﻪ( ﺣﺪﻳﺜﹰﺎ ﺟﺎﻣﻌﹰﺎ ﰲ ﺍﻵﻧﻴﺔ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻒ ﻗﺎﺋﻤﺘﻪ ﻣﻦ ﻓﻀﺔ‪ ،‬ﻭﻗﺒﻴﻌﺘ‪‬ﻪ ﻣﻦ ﻓﻀﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻤﻰ‪ :‬ﺫﺍ‬ ‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﻴ ‪‬‬ ‫ﺍﻟﻔِﻘﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻗﻮﺱ ﺗﺴﻤﻰ‪ :‬ﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻛِﻨﺎﻧﺔ ﺗﺴﻤﻰ‪ :‬ﺍﳉﻤﻊ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ‬ ‫ﺩﺭﻉ ﻣﻮﺷﺤﺔ ﺑﺎﻟﻨﺤﺎﺱ ﺗﺴﻤﻰ‪ :‬ﺫﺍﺕ ﺍﻟﻔﹸﻀﻮﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺣﺮﺑﻪ ﺗﺴﻤﻰ‪ :‬ﺍﻟﻨﺒﻌﺎﺀ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻟﻪ ﻣِﺤﺠﻦ ﻳﺴﻤﻰ‪ :‬ﺍﻟﺪﻗﻦ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺗﺮﺱ ﺃﺑﻴﺾ ﻳﺴﻤﻰ‪ :‬ﺍﳌﻮﺟﺰ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻓﺮﺱ ﺃﺩﻫﻢ‬ ‫ﺴﻜﹾﺐ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺳﺮﺝ ﻳﺴﻤﻰ‪ :‬ﺍﻟﺪﺍﺝ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺑﻐﻠﺔ ﺷﻬﺒﺎﺀ ﺗﺴﻤﻰ‪ :‬ﺩ‪‬ﻟﺪ‪‬ﻝ‪،‬‬ ‫ﻳﺴﻤﻰ‪ :‬ﺍﻟ ‪‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﻧﺎﻗﺔ ﺗﺴﻤﻰ‪ :‬ﺍﻟﻘﺼﻮﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﲪﺎﺭ ﻳﺴﻤﻰ‪ :‬ﻳﻌﻔﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺑﺴﺎﻁ ﻳﺴﻤﻰ‪.‬‬ ‫ﺍﻟﻜﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﱰﺓ ﺗﺴﻤﻰ‪ :‬ﺍﻟﻘﻤﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺭ‪‬ﻛﻮﺓ ﺗﺴﻤﻰ‪ :‬ﺍﻟﺼﺎﺩﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ‬ ‫ﻣﻘﺮﺍﺽ ﺍﲰﻪ‪ :‬ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻣﺮﺁﺓ ﻭﻗﻀﻴﺐ ﺷﻮﺣﻂ ﻳﺴﻤﻰ‪ :‬ﺍﳌﻮﺕ‪.‬‬ ‫ﻓﺼﻞ‬


‫‪٦٦‬‬ ‫ﻓﻲ دواﺑﻪ ج‬ ‫ﺴﻜﹾﺐ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻫﻮ ﺃﻭﻝ ﻓﺮﺱ ﻣﻠﻜﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﲰﻪ ﻋﻨﺪ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺬﻱ‬ ‫ﻓﻤﻦ ﺍﳋﻴﻞ‪ :‬ﺍﻟ ‪‬‬ ‫ﺠﻼﹰ‪ ،‬ﻃﹶﻠ ‪‬ﻖ ﺍﻟﻴﻤﲔ ﻛﹸﻤﻴﺘﹰﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ‬ ‫ﻕ‪ :‬ﺍﻟﻀﺮﺱ‪ ،‬ﻭﻛﺎﻥ ﺃﻏ ‪‬ﺮ ﳏ ‪‬‬ ‫ﺍﺷﺘﺮﺍﻩ ﻣﻨﻪ ﺑﻌﺸﺮ ﺃﻭﺍ ٍ‬ ‫ﺃﺩﻫﻢ‪.‬‬ ‫ﻭﺍ ﹸﳌ ْﺮﺗ‪‬ﺠﺰ‪ ،‬ﻭﻛﺎﻥ ﺃﺷﻬﺐ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺷﻬﺪ ﻓﻴﻪ ﺧﺰﳝﺔ ﺑﻦ ﺛﺎﺑﺖ‪.‬‬ ‫ﺤْﻴﻒ‪ ،‬ﻭ‪‬ﺍﻟﱢﻠﺰ‪‬ﺍﺯ‪ ،‬ﻭ‪‬ﺍﻟﻈﱠﺮِﺏ‪ ،‬ﻭ ‪‬ﺳْﺒﺤ‪‬ﺔ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﻮ ْﺭﺩ‪ .‬ﻓﻬﺬﻩ ﺳﺒﻌﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﲨﻌﻬﺎ‬ ‫ﻭ‪‬ﺍﻟﻠﱡ ‪‬‬ ‫ﺍﻹِﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﲨﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺑﻴﺖ ﻓﻘﺎﻝ‪:‬‬ ‫ﺠ ‪‬ﺰ ‪‬ﻭ ْﺭ ‪‬ﺩ ﳍﹶﺎ ﺃﺳْـﺮ‪‬ﺍ ‪‬ﺭ‬ ‫ﺏ ﻟِـﺰ‪‬ﺍﺯ‪ ‬ﻣ‪ْ ‬ﺮ‪‬ﺗ ‪‬‬ ‫ﻒ ‪‬ﺳْﺒﺤ‪‬ﺔ ﹶﻇ ِﺮ ‪‬‬ ‫ﺤْﻴ ‪‬‬ ‫ﺐ ﹸﻟ ‪‬‬ ‫ﳋْﻴﻞﹸ ‪‬ﺳ ﹾﻜ ‪‬‬ ‫ﻭﺍ ﹶ‬ ‫ﺃﺧﱪﱐ ﺑﺬﻟﻚ ﻋﻨﻪ ﻭﻟﺪﻩ ﺍﻹِﻣﺎﻡ ﻋﺰ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﺃﻋﺰﻩ ﺍﻟﻠﹼﻪ ﺑﻄﺎﻋﺘﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﻟﻪ ﺃﻓﺮﺍﺱ ﺃﺧﺮ ﲬﺴﺔ ﻋﺸﺮ‪ ،‬ﻭﻟﻜﻦ ﳐﺘﻠﻒ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺩﻓﺘﺎ ﺳﺮﺟﻪ‬ ‫ﻣﻦ ﻟﻴﻒ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻟﺒﻐﺎﻝ ‪‬ﺩﹾﻟﺪ‪‬ﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﺷﻬﺒﺎﺀ‪ ،‬ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺍﳌﻘﻮﻗِﺲ‪ .‬ﻭﺑﻐﻠﺔ ﺃﺧﺮﻯ‪.‬‬ ‫ﺐ ﺃﻳﻠﺔ‪،‬‬ ‫ﻳﻘﺎﻝ ﳍﺎ‪) :‬ﻓﻀﺔ(‪ .‬ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﻓﺮﻭﺓ ﺍﳉﺬﺍﻣﻲ‪ ،‬ﻭﺑﻐﻠﺔ ﺷﻬﺒﺎﺀ ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺻﺎﺣ ‪‬‬ ‫ﻭﺃﺧﺮﻯ ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺻﺎﺣﺐ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻨ‪‬ﺠﺎﺷﻰ ﺃﻫﺪﻯ ﻟﻪ ﺑﻐﻠﺔ ﻓﻜﺎﻥ‬ ‫ﻳﺮﻛﺒﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺍﳊﻤﲑ ﻏﻔﲑ‪ ،‬ﻭﻛﺎﻥ ﺃﺷﻬﺐ‪ ،‬ﺃﻫﺪﺍﻩ ﻟﻪ ﺍﳌﻘﻮﻗِﺲ ﻣﻠﻚ ﺍﻟﻘﺒﻂ‪ ،‬ﻭﲪﺎﺭ ﺁﺧﺮ ﺃﻫﺪﺍﻩ‬ ‫ﻟﻪ ﻓﺮﻭﺓ ﺍﳉﺬﺍﻣﻲ‪ .‬ﻭﺫﻛﺮ ﺃﻥ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺃﻋﻄﻰ ﺍﻟﻨﱯ ج ﲪﺎﺭﹰﺍ ﻓﺮﻛﺒﻪ‪.‬‬ ‫ﻭﻣﻦ ﺍﻹِﺑﻞ ﺍﻟﻘﺼﻮﺍﺀ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻫﻲ ﺍﻟﱵ ﻫﺎﺟﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﻌﻀﺒﺎﺀ‪ ،‬ﻭﺍﳉﺪﻋﺎﺀ‪ ،‬ﻭﱂ ﻳﻜﻦ‬ ‫‪‬ﻤﺎ ﻋﻀﺐ ﻭﻻ ﺟﺪﻉ‪ ،‬ﻭﺇﳕﺎ ‪‬ﺳﻤ‪‬ﻴﺘﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺑﺄﺫ‪‬ﺎ ﻋﻀﺐ‪ ،‬ﻓﺴﻤﻴﺖ ﺑﻪ‪ ،‬ﻭﻫﻞ‬ ‫ﺍﻟﻌﻀﺒﺎﺀ ﻭﺍﳉﺪﻋﺎﺀ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﺎﻥ؟ ﻓﻴﻪ ﺧﻼﻑ‪ ،‬ﻭﺍﻟﻌﻀﺒﺎﺀ ﻫﻰ ﺍﻟﱵ ﻛﺎﻧﺖ ﻻ ﺗ‪‬ﺴﺒﻖ‪ ،‬ﰒ‬ ‫ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﻗﹶﻌﻮﺩ ﻓﺴﺒﻘﻬﺎ‪ ،‬ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺇ ﱠﻥ‬ ‫ﻼ ‪‬ﻣ ْﻬ ِﺮ‪‬ﻳﹰﺎ‬ ‫‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻻ ‪‬ﻳ ْﺮﹶﻓ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪْﻧﻴ‪‬ﺎ ‪‬ﺷﻴْﺌﹰﺎ ﺇ ﱠﻻ ﻭ‪‬ﺿ ‪‬ﻌﻪ‪ (٩٨)(‬ﻭﻏﻨِﻢ ج ﻳﻮﻡ ﺑﺪﺭ ﲨ ﹰ‬ ‫ﻷﰊ ﺟﻬﻞ ﰲ ﺃﻧﻔﻪ ‪‬ﺑ ‪‬ﺮﺓﹼ ِﻣ ْﻦ ﻓﻀﺔ‪ ،‬ﻓﺄﻫﺪﺍﻩ ﻳﻮﻡ ﺍﳊﺪﻳﺒﻴﺔ ﻟﻴﻐﻴﻆ ﺑﻪ ﺍﳌﺸﺮﻛﲔ)‪.(٩٩‬‬ ‫)‪ (٩٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٢/١١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٨٠٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٧/٦‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٢٥٣ ،١٠٣/٣‬‬ ‫)‪ (٩٩‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٦١/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٤٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨١٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(٣٠٧٦‬‬

‫=‬


‫‪٦٧‬‬ ‫ﺲ ﻭﺃﺭﺑﻌﻮﻥ ﻟِﻘﺤ‪‬ﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ‪‬ﻣ ْﻬ ِﺮ‪‬ﻳ ﹲﺔ ﺃﺭﺳﻞ ‪‬ﺎ ﺇﻟﻴﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﲬ ‪‬‬ ‫ﻣﻦ ‪‬ﻧﻌ‪‬ﻢ ﺑﲏ ﻋﻘﻴﻞ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﺎﺋﺔ ﺷﺎﺓ ﻭﻛﺎﻥ ﻻ ﻳ‪‬ﺮﻳﺪ ﺃﻥ ﺗﺰﻳﺪ‪ ،‬ﻛﻠﻤﺎ ﻭﻟﱠﺪ ﻟﻪ ﺍﻟﺮﺍﻋﻲ ‪‬ﻤﺔ‪ ،‬ﺫﺑﺢ‬ ‫ﻣﻜﺎ‪‬ﺎ ﺷﺎﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺳﺒ ‪‬ﻊ ﺃﻋﱰ ﻣﻨ‪‬ﺎﺋ ‪‬ﺢ ﺗﺮﻋﺎﻫﻦ ﺃ ‪‬ﻡ ﺃﳝﻦ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ ﻣﻼﺑﺴﻪ ج‬ ‫ﻛﺎﻧﺖ ﻟﻪ ﻋﻤﺎﻣﺔ ﺗ‪‬ﺴﻤﻰ‪ :‬ﺍﻟﺴﺤﺎﺏ‪ ،‬ﻛﺴﺎﻫﺎ ﻋﻠﻴﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﻠ‪‬ﺒﺴ‪‬ﻬﺎ ﻭﻳ ﹾﻠ‪‬ﺒﺲ‪ ‬ﲢﺘﻬﺎ‬ ‫ﺍﻟ ﹶﻘﻠﹶﻨﺴ‪‬ﻮﺓ‪ .‬ﻭﻛﺎﻥ ﻳﻠﺒ‪‬ﺲ ﺍﻟﻘﻠﻨﺴ‪‬ﻮﺓ ﺑﻐﲑ ﻋﻤﺎﻣﺔ‪ ،‬ﻭﻳﻠ‪‬ﺒﺲ‪ ‬ﺍﻟﻌِﻤﺎﻣﺔ ﺑﻐﲑ ﻗﻠﻨﺴ‪‬ﻮﺓ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺍﻋﺘﻢ‪ ،‬ﺃﺭﺧﻰ ﻋِﻤﺎﻣﺘﻪ ﺑﲔ ﻛﺘﻔﻴﻪ‪ ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﻳﺚ‬ ‫ﲔ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻋﻠﻰ ﺍﳌﻨ ِﱪ ‪‬ﻭ ‪‬ﻋﻠﹶﻴ ِﻪ ِﻋﻤ‪‬ﺎﻣ‪‬ﺔ ‪‬ﺳ ْﻮﺩ‪‬ﺍ ُﺀ ﹶﻗ ْﺪ ﺃﺭﺧ‪‬ﻰ ﻃﹶﺮﻓﹶﻴﻬ‪‬ﺎ ﺑ ‪‬‬ ‫ﻗﺎﻝ‪) :‬ﺭﺃﻳ ‪‬‬ ‫ﹶﻛِﺘ ﹶﻔْﻴ ِﻪ()‪.(١٠٠‬‬ ‫ﻭﰲ ﻣﺴﻠﻢ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ) ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻣﻜﱠﺔ ‪‬ﻭ ‪‬ﻋﹶﻠْﻴ ِﻪ‬ ‫ﻋﻤ‪‬ﺎ ‪‬ﻣ ﹲﺔ ﺳ‪‬ﻮﺩ‪‬ﺍﺀ()‪ .(١٠١‬ﻭﱂ ﻳﺬﻛﺮ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ :‬ﺫﺅﺍﺑﺔ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﺅﺍﺑﺔ ﱂ ﻳﻜﻦ‬ ‫ﻳﺮﺧﻴﻬﺎ ﺩﺍﺋﻤﹰﺎ ﺑﲔ ﻛﺘﻔﻴﻪ‪ .‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺩﺧﻞ ﻣﻜﺔ ﻭﻋﻠﻴﻪ ﺃﻫﺒ ﹸﺔ ﺍﻟﻘﺘﺎﻝ ﻭﺍﳌِﻐ ﹶﻔ ‪‬ﺮ ﻋﻠﻰ‬ ‫ﺲ ﰲ ﻛﻞ ﻣ‪‬ﻮ ِﻃ ٍﻦ ﻣﺎ ﻳ‪‬ﻨﺎﺳﺒﻪ‪.‬‬ ‫ﺭﺃﺳﻪ‪ ،‬ﻓﻠﺒ ‪‬‬ ‫ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪ‪‬ﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ ﰲ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻳﺬﻛﺮ ﰲ ﺳﺒﺐ‬ ‫ﺍﻟﺬﱡﺅﺍﺑﺔ ﺷﻴﺌﹰﺎ ﺑﺪﻳﻌﺎﹰ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﱯ ج ﺇﳕﺎ ﺍﲣﺬﻫﺎ ﺻﺒﻴﺤﺔ ﺍﳌﻨﺎﻡ ﺍﻟﺬﻱ ﺭﺁﻩ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﳌﺎ‬ ‫ﺖ‪ :‬ﹶﻻ‬ ‫ﺼﻢ‪ ‬ﺍ ﹶﳌﻸُ ﺍﻷَﻋﻠﹶﻰ؟ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺨ‪‬ﺘ ِ‬ ‫ﺤﻤ‪ ‬ﺪ ﻓِﻴ ‪‬ﻢ ‪‬ﻳ ْ‬ ‫ﺏ ﺍﻟﻌﺰ‪‬ﺓ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺭﺃﻯ ﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻷﺭْﺽ ﺍﳊﺪﻳﺚ(‪ ،‬ﻭﻫﻮ ﰲ‬ ‫ﹶﺃ ْﺩﺭِﻱ‪ ،‬ﻓﹶﻮﺿﻊ ‪‬ﻳ ‪‬ﺪﻩ‪ ‬ﺑﻴْﻦ ﹶﻛِﺘ ﹶﻔ ‪‬ﻲ ﹶﻓ ‪‬ﻌِﻠﻤْﺖ ﻣ‪‬ﺎ ‪‬ﺑْﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺳﺌﻞ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻘﺎﻝ ﺻﺤﻴﺢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﻦ ﺗﻠﻚ ﺍﳊﺎﻝ ﺃﺭﺧﻰ ﺍﻟﺬﺅﺍﺑﺔ ﺑﲔ‬ ‫ﻛﺘﻔﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﻨﻜﺮﻩ ﺃﻟﺴﻨ ﹸﺔ ﺍﳉﻬﺎﻝ ﻭﻗﻠﻮﺑ‪‬ﻬﻢ‪ ،‬ﻭﱂ ﺃ ‪‬ﺭ ﻫﺬﻩ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺇﺛﺒﺎﺕ‬ ‫=‬

‫ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (١٠٠‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٣٥٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٧٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢١١/٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(١١٠٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٠٧/٤‬‬ ‫)‪ (١٠١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(١٣٥٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٣٥ ،١٦٧٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٧٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(٢١١/٨ ،٢٠١/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٨٢٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٨٧ ،٣٦٣/٣‬‬


‫‪٦٨‬‬ ‫ﺐ ﺍﻟﺜﻴﺎﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﹸﻛﻤ‪‬ﻪ ﺇﱃ ﺍﻟ ‪‬ﺮﺳ‪‬ﻎ‪ ،‬ﻭﻟﺒﺲ‬ ‫ﺍﻟﺬﺅﺍﺑﺔ ﻟﻐﲑﻩ‪ .‬ﻭﻟﺒﺲ ﺍﻟﻘﻤﻴﺺ ﻭﻛﺎﻥ ﺃﺣ ‪‬‬ ‫ﺍﳉﹸ‪‬ﺒ ﹶﺔ ﻭﺍﻟﻔﹶﺮﻭﺝ ﻭﻫﻮ ﺷﺒﻪ ﺍﻟﻘﹶﺒﺎﺀ‪ ،‬ﻭﺍﻟﻔﺮﺟﻴﺔ‪ ،‬ﻭﻟﺒﺲ ﺍﻟﻘﹶﺒﺎﺀ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﺒﺲ ﰲ ﺍﻟﺴﻔﺮ ﺟ‪‬ﺒﺔ‬ ‫ﺿ‪‬ﻴ ﹶﻘ ﹶﺔ ﺍﻟ ﹸﻜﻤ‪‬ﲔ‪ ،‬ﻭﻟﺒﺲ ﺍﻹِﺯﺍﺭ ﻭﺍﻟﺮﺩﺍﺀ‪ .‬ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻱ‪ :‬ﻛﺎﻥ ﺭﺩﺍﺅﻩ ﻭﺑﺮﺩﻩ ﻃﻮ ﹶﻝ ﺳﺘﺔ ﺃﺫﺭﻉ‬ ‫‪‬‬ ‫ﰲ ﺛﻼﺛﺔ ﻭﺷﱪ‪ ،‬ﻭﺇﺯﺍﺭﻩ ﻣﻦ ﻧﺴﺞ ﻋ‪‬ﻤﺎﻥ ﻃﻮﻝ ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ ﻭﺷﱪ ﰲ ﻋﺮﺽ ﺫﺭﺍﻋﲔ ﻭﺷﱪ‪.‬‬ ‫ﻭﻟﺒﺲ ﺣ‪‬ﻠﺔ ﲪﺮﺍﺀ‪ ،‬ﻭﺍﳊﻠﺔ‪ :‬ﺇﺯﺍﺭ ﻭﺭﺩﺍﺀ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﺍﳊﹸﻠﺔ ﺇﻻ ﺍﲰﹰﺎ ﻟﻠﺜﻮﺑﲔ ﻣﻌﺎﹰ‪،‬‬ ‫ﻭﻏﻠﻂ ﻣﻦ ﻇﻦ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﲪﺮﺍﺀ ﲝﺘﹰﺎ ﻻ ﻳ‪‬ﺨﺎﻟﻄﻬﺎ ﻏﲑﻩ‪ ،‬ﻭﺇﳕﺎ ﺍﳊﻠ ﹸﺔ ﺍﳊﻤﺮﺍﺀ‪ :‬ﺑﺮﺩﺍﻥ ﳝﺎﻧﻴﺎﻥ‬ ‫ﻣﻨﺴﻮﺟﺎﻥ ﲞﻄﻮﻁ ﲪﺮ ﻣﻊ ﺍﻷﺳﻮﺩ‪ ،‬ﻛﺴﺎﺋﺮ ﺍﻟﱪﻭﺩ ﺍﻟﻴﻤﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻌﺮﻭﻓﺔ ‪‬ﺬﺍ ﺍﻻﺳﻢ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﻄﻮﻁ ﺍﳊﻤﺮ‪ ،‬ﻭﺇﻻ ﻓﺎﻷﲪﺮ ﺍﻟﺒﺤ ‪‬‬ ‫ﺖ ﻣﻨﻬﻲ ﻋﻨﻪ ﺃﺷﺪ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﻔﻲ‬ ‫)‪(١٠٢‬‬ ‫ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﻋﻦ‬ ‫)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﺃﻥ ﺍﻟﻨﱯ ج ‪‬ﻰ ﻋﻦ ﺍﳌﻴﺎﺛﺮ ﺍﳊﻤﺮ‬ ‫ﺼ ﹸﻔﺮِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﻣ‪‬ﺎ ﻫ ِﺬ ِﻩ‬ ‫ﻀ ‪‬ﺮﺟ‪‬ﺔ ﺑﺎﻟ ‪‬ﻌ ْ‬ ‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃﻥ ﺍﻟﻨﱯ ج ﺭﺃﻯ ﻋﻠﻴﻪ ‪‬ﺭْﻳ ﹶﻄ ﹰﺔ ‪‬ﻣ ‪‬‬ ‫ﺠﺮ‪‬ﻭ ﹶﻥ ‪‬ﺗﻨ‪‬ﻮﺭﹰﺍ ﻟﹶﻬﻢ‪ ،‬ﻓﻘﺬﻓﺘﻬﺎ‬ ‫ﺴ‪‬‬ ‫ﺍﻟﺮ‪ْ‬ﻳ ﹶﻄ ﹸﺔ ﺍﻟﱠﱵ ﻋ‪‬ﻠْﻴﻚ‪‬؟( ﻓ ‪‬ﻌ ‪‬ﺮﻓﺖ ﻣ‪‬ﺎ ﹶﻛﺮِﻩ ﹶﻓﹶﺄ‪‬ﺗْﻴﺖ‪ ‬ﺃﻫْﻠﻲ ‪‬ﻭ ‪‬ﻫ ْﻢ ‪‬ﻳ ْ‬ ‫ﺖ ﺍﻟ ‪‬ﺮْﻳ ﹶﻄﺔﹸ؟( ﹶﻓﹶﺄ ْﺧ‪‬ﺒ ْﺮ‪‬ﺗﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ) :‬ﻫﻼﱠ‬ ‫ﻓﻴﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﺃ‪‬ﺗْﻴﺘ‪‬ﻪ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻐﺪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﻳ‪‬ﺎ ‪‬ﻋْﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﻣ‪‬ﺎ ﹶﻓﻌ‪‬ﻠ ِ‬ ‫ﺱ ِﺑﻬ‪‬ﺎ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ()‪ .(١٠٣‬ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻨﻪ ﺃﻳﻀﺎﹰ‪،‬‬ ‫ﺾ ﹶﺃ ْﻫِﻠﻚ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﹶﻻ ‪‬ﺑ ﹾﺄ ‪‬‬ ‫ﺴ ْﻮ‪‬ﺗﻬ‪‬ﺎ ‪‬ﺑ ْﻌ ‪‬‬ ‫ﹶﻛ ‪‬‬ ‫ﻼ‬ ‫ﺱ ﺍﻟ ﹸﻜﻔﹶﺎ ِﺭ ﹶﻓ ﹶ‬ ‫ﻗﺎﻝ‪ :‬ﺭﺃﻯ ﺍﻟﻨﱯ ج ﺛﻮﺑﲔ ﻣﻌﺼﻔﺮﻳﻦ‪ .‬ﻓﻘﺎﻝ‪) :‬ﺇ ﱠﻥ ﻫ ِﺬ ِﻩ ِﻣ ْﻦ ِﻟﺒ‪‬ﺎ ِ‬ ‫ﺴﻬ‪‬ﺎ()‪ (١٠٤‬ﻭﰲ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ‪‬ﻋ ْﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪) :‬ﻧﻬ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ج ‪‬ﻋ ِﻦ‬ ‫ﺗﻠ‪‬ﺒ ْ‬ ‫)‪(١٠٥‬‬ ‫ﺼ ﹶﻔ ِﺮ( ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﺼﺒﻎ ﺻﺒﻐﹰﺎ ﺃﲪﺮ‪ .‬ﻭﰲ ﺑﻌﺾ )ﺍﻟﺴﻨﻦ( ﺃ‪‬ﻢ‬ ‫ﺱ ﺍﳌﹸ ‪‬ﻌ ْ‬ ‫ِﻟﺒ‪‬ﺎ ِ‬ ‫ﻁ ﲪﺮﺍﺀ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻨﱯ ج ﰲ ﺳﻔﺮ‪ ،‬ﻓﺮﺃﻯ ﻋﻠﻰ ﺭﻭﺍﺣﻠﻬﻢ ﺃﻛﺴﻴ ﹰﺔ ﻓﻴﻬﺎ ﺧﻄﻮ ﹲ‬ ‫)ﺁ ﹶﻻ ﺃﹶﺭﻯ ﻫ ِﺬ ِﻩ ﺍﳊﹸ ْﻤ ‪‬ﺮ ﹶﺓ ﹶﻗ ْﺪ ‪‬ﻋﹶﻠْﺘ ﹸﻜﻢْ‪ ،‬ﹶﻓ ﹸﻘ ْﻤﻨ‪‬ﺎ ِﺳﺮ‪‬ﺍﻋﹰﺎ ِﻟ ﹶﻘ ْﻮ ِﻝ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ْﻌﺾ‪‬‬ ‫)‪ (١٠٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٥٩/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢٠٦٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨١٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٥٤/٤‬‬ ‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩٩ ،٢٨٧/٤‬‬ ‫)‪ (١٠٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٦٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٦٠٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (١٩٦/٢‬ﻭﺇﺳﻨﺎﺩﻩ‬ ‫ﺣﺴﻦ‪.‬‬ ‫)‪ (١٠٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٠٧٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٣/٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،١٩٣ ،١٦٤ ،١٦٢/٢‬‬ ‫‪.(٢١١ ،٢٠٧‬‬ ‫)‪ (١٠٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،٢٠٧٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٥١ ،٤٠٥٠ ،٤٠٤٧ ،٤٠٤٥ ،٤٠٤٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪.(٢٠٤/٨‬‬


‫‪٦٩‬‬ ‫ﺖ ﹶﻓ‪‬ﻨ ‪‬ﺰ ْﻋﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻋْﻨﻬ‪‬ﺎ(‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪.(١٠٦‬‬ ‫ﺴ ‪‬‬ ‫ِﺇﺑِﻠﻨ‪‬ﺎ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ﺍ َﻷ ﹾﻛ ِ‬ ‫ﻭﰲ ﺟﻮﺍﺯ ﻟﺒﺲ ﺍﻷﲪﺮ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺍﳉﻮﺥ ﻭﻏﲑﻫﺎ ﻧﻈﺮ‪ .‬ﻭﺃﻣﺎ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻓﺸﺪﻳﺪﺓ‬ ‫ﺟﺪﺍﹰ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻈﻦ ﺑﺎﻟﻨﱯ ج ﺃﻧﻪ ﻟﺒﺲ ﺍﻷﲪﺮ ﺍﻟﻘﺎﱐ‪ ،‬ﻛﻼ ﻟﻘﺪ ﺃﻋﺎﺫﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﻣﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﻭﻗﻌﺖ‬ ‫ﺍﻟﺸﺒﻬ ﹸﺔ ﻣِﻦ ﻟﻔﻆ ﺍﳊﻠﺔ ﺍﳊﻤﺮﺍﺀ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻟﺒﺲ ﺍﳋﻤﻴﺼﺔ ﺍ ﹸﳌ ْﻌﹶﻠ ‪‬ﻤ ﹶﺔ ﻭﺍﻟﺴﺎ ﹶﺫﺟ‪‬ﺔ‪ ،‬ﻭﻟﺒﺲ ﺛﻮﺑﹰﺎ ﺃﺳﻮﺩ‪ ،‬ﻭﻟﺒﺲ ﺍﻟﻔﹶﺮﻭﺓ ﺍﳌﻜﻔﻮﻓﺔ‬ ‫ﺑﺎﻟﺴﻨﺪﺱ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﳘﺎ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ )ﺃﻥ ﻣﻠﻚ ﺍﻟﺮﻭﻡ‬ ‫ﺴ‪‬ﺘ ﹶﻘ ﹰﺔ ِﻣ ْﻦ ‪‬ﺳْﻨ ‪‬ﺪﺱٍ‪ ،‬ﻓﻠﺒﺴﻬﺎ‪ ،‬ﻓﹶﻜﹶﺄﻧ‪‬ﻲ ﺃﻧﻈ ‪‬ﺮ ﺇﱃ ‪‬ﻳ ‪‬ﺪﻳْﻪ ‪‬ﺗ ﹶﺬْﺑﺬﹶﺑﺎ ِﻥ()‪ .(١٠٧‬ﻗﺎﻝ‬ ‫ﺃﻫﺪﻯ ﻟﻠﻨﱯ ج ﻣ‪ْ ‬‬ ‫ﺍﻷﺻﻤﻌﻲ‪ :‬ﺍﳌﺴﺎﺗﻖ ﻓﺮﺍﺀ ﻃﻮﺍﻝ ﺍﻷﻛﻤﺎﻡ‪ .‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪ :‬ﻳﺸﺒﻪ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺴﺘﻘﺔ‬ ‫ﻣﻜﻔﻔﺔ ﺑﺎﻟﺴﻨﺪﺱ‪ ،‬ﻷﻥ ﻧﻔﺲ ﺍﻟﻔﺮﻭﺓ ﻻ ﺗﻜﻮﻥ ﺳﻨﺪﺳﺎ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺍﺷﺘﺮﻯ ﺳﺮﺍﻭﻳﻞ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﳕﺎ ﺍﺷﺘﺮﺍﻫﺎ ﻟﻴﻠﺒ‪‬ﺴﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﰲ ﻏﲑ ﺣﺪﻳﺚ ﺃﻧﻪ‬ ‫ﻟﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻠﺒﺴﻮﻥ ﺍﻟﺴﺮﺍﻭﻳﻼﺕ ﺑﺈﺫﻧﻪ‪.‬‬ ‫ﻭﻟﺒﺲ ﺍﳋﻔﲔ‪ ،‬ﻭﻟﺒﺲ ﺍﻟﻨﻌﻞ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟ‪‬ﺘﺎﺳ‪‬ﻮﻣﺔ‪.‬‬ ‫ﻭﻟﺒﺲ ﺍﳋﺎﰎ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﺍﻷﺣﺎﺩﻳﺚ ﻫﻞ ﻛﺎﻥ ﰲ ﳝﻨﺎﻩ ﺃﻭ ﻳ‪‬ﺴﺮﺍﻩ‪ ،‬ﻭﻛﻠﻬﺎ ﺻﺤﻴﺤﺔ‬ ‫ﺍﻟﺴﻨﺪ‪.‬‬ ‫ﻭﻟﺒﺲ ﺍﻟﺒﻴﻀﺔ ﺍﻟﱵ ﺗﺴﻤﻰ‪ :‬ﺍﳋﻮﺫﺓ‪ ،‬ﻭﻟﺒﺲ ﺍﻟﺪﺭﻉ ﺍﻟﱵ ﺗﺴﻤﻰ‪ :‬ﺍﻟﺰﺭﺩﻳﺔ‪ ،‬ﻭﻇﺎﻫﺮ ﻳﻮ ‪‬ﻡ‬ ‫ﺃﹸﺣﺪ ﺑﲔ ﺍﻟﺪﺭﻋﲔ‪.‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﻗﺎﻟﺖ‪ :‬ﻫﺬﻩ ﺟﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ج‪،‬‬ ‫ﻓﺄﺧﺮﺟﺖ ﺟﺒ ﹶﺔ ﻃﻴﺎِﻟﺴﺔ ﹶﻛﺴِﺮﻭﺍﻧﻴﺔ ﳍﺎ ﻟﺒﻨ ﹸﺔ ﺩِﻳﺒﺎﺝ‪ .‬ﻭﻓﺮﺟﺎﻫﺎ ﻣﻜﻔﻮﻓﺎﻥ ﺑﺎﻟﺪﻳﺒﺎﺝ‪ ،‬ﻓﻘﺎﻟﺖ‪:‬‬ ‫ﻫ ِﺬ ِﻩ ﻛﺎﻧﺖ ﻋﻨﺪ ﻋﺎﺋﺸﺔ ﺣﱴ ﻗﹸِﺒﻀ‪‬ﺖ‪ ،‬ﻓﻠﻤﺎ ﻗﺒﻀﺖ ﻗﺒﻀﺘ‪‬ﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﻠ‪‬ﺒﺴ‪‬ﻬﺎ‪،‬‬ ‫ﺴﺘ‪‬ﺸﻔﻰ ‪‬ﺎ)‪.(١٠٨‬‬ ‫ﻓﻨﺤ ‪‬ﻦ ‪‬ﻧﻐْﺴﻠﻬ‪‬ﺎ ﻟﻠﻤﺮﺿﻰ ﻳ ْ‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﺑﺮﺩﺍﻥ ﺃﺧﻀﺮﺍﻥ‪ ،‬ﻭﻛِﺴﺎﺀ ﺃﺳﻮﺩ‪ ،‬ﻭﻛﺴﺎﺀ ﺃﲪﺮ ﻣﻠﺒﺪ‪ ،‬ﻭﻛﺴﺎﺀ ﻣﻦ ﺷﻌﺮ‪.‬‬ ‫)‪ (١٠٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٧٠‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.٤٦٣/٣‬‬ ‫)‪ (١٠٧‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٢٥١/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٤٠٤٧‬‬ ‫)‪ (١٠٨‬ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢٠٦٩‬‬


‫‪٧٠‬‬ ‫ﻭﻛﺎﻥ ﻗﻤﻴﺼﻪ ﻣﻦ ﻗﻄﻦ‪ ،‬ﻭﻛﺎﻥ ﻗﺼ ‪‬ﲑ ﺍﻟﻄﻮﻝ‪ ،‬ﻗﺼ ‪‬ﲑ ﺍﻟ ﹸﻜﻤ‪‬ﲔ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻷﻛﻤﺎﻡ‬ ‫ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﻄﱢﻮﺍﻝ ﺍﻟﱵ ﻫﻲ ﻛﺎﻷﺧﺮﺍﺝ‪ ،‬ﻓﻠﻢ ﻳﻠﺒﺴﻬﺎ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻫﻲ‬ ‫ﳐﺎﻟﻔﺔ ﻟﺴﻨﺘﻪ‪ ،‬ﻭﰲ ﺟﻮﺍﺯﻫﺎ ﻧﻈﺮ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﻦ ﺟﻨﺲ ﺍﳋﻴﻼﺀ‪.‬‬ ‫ﳊ‪‬ﺒ ‪‬ﺮﺓﹸ‪ ،‬ﻭﻫﻲ ﺿﺮﺏ ﻣﻦ ﺍﻟﱪﻭﺩ ﻓﻴﻪ ﲪﺮﺓ‪.‬‬ ‫ﺺ ﻭﺍ ِ‬ ‫ﺐ ﺍﻟﺜﻴﺎﺏ ﺇﻟﻴﻪ ﺍﻟﻘﻤﻴ ‪‬‬ ‫ﻭﻛﺎﻥ ﺃﺣ ‪‬‬ ‫ﺐ ﺍﻷﻟﻮﺍﻥ ﺇﻟﻴﻪ ﺍﻟﺒﻴﺎﺽ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻫﻲ ِﻣ ْﻦ ‪‬ﺧْﻴ ِﺮ ِﺛﻴ‪‬ﺎﺑ ﹸﻜﻢْ‪ ،‬ﻓﹶﺎﻟﺒﺴﻮﻫﺎ‪ ،‬ﻭ ﹶﻛ ﱢﻔﻨ‪‬ﻮﺍ‬ ‫ﻭﻛﺎﻥ ﺃﺣ ‪‬‬ ‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣ ْﻮﺗ‪‬ﺎﻛ ْﻢ()‪ (١٠٩‬ﻭﰲ )ﺍﻟﺼﺤﻴﺢ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺃ‪‬ﺎ ﺃﺧﺮﺟﺖ ﻛِﺴﺎ ًﺀ ﻣﻠﺒ‪‬ﺪﺍ ﻭﺇﺯﺍﺭﹶﺍ ﻏﻠﻴﻈﹰﺎ‬ ‫ﷲ ج ﰲ ﻫﺬﻳﻦ)‪.(١١٠‬‬ ‫ﺾ ﺭﻭﺡ ﺭ‪‬ﺳﻮ ِﻝ ﺍ ِ‬ ‫ﻓﻘﺎﻟﺖ‪ :‬ﻗﹸِﺒ ‪‬‬ ‫ﻭﻟﺒﺲ ﺧﺎﲤﹰﺎ ﻣﻦ ﺫﻫﺐ‪ ،‬ﰒ ﺭﻣﻰ ﺑﻪ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﻟﺘﺨﺘﻢ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﰒ ﺍﲣﺬ ﺧﺎﲤﹰﺎ ﻣﻦ‬ ‫ﻓﻀﺔ‪ ،‬ﻭﱂ ﻳﻨﻪ ﻋﻨﻪ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺩ‪‬ﺍﻭﺩ ﺃﻥ ﺍﻟﻨﱯ ج ‪‬ﻰ ﻋﻦ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﺫﻛﺮ ﻣﻨﻬﺎ‪ :‬ﻭ‪‬ﻰ‬ ‫ﻋﻦ ﻟﺒﻮﺱ ﺍﳋﺎﰎ ﺇﻻ ﻟﺬﻱ ﺳﻠﻄﺎﻥ‪ ،‬ﻓﻼ ﺃﺩﺭﻱ ﻣﺎ ﺣﺎﻝ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻻ ﻭﺟﻬﻪ)‪ ،(١١١‬ﻭﺍﷲ‬ ‫ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﳚﻌﻞ ﻓﺺ ﺧﺎﲤﻪ ﳑﺎ ﻳﻠﻲ ﺑﺎﻃﻦ ﻛﻔﻪ‪ .‬ﻭﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ‬ ‫ﺍﳋﻼﺀ ﻧﺰﻉ ﺧﺎﲤﻪ‪ ،‬ﻭﺻﺤﺤﻪ‪ ،‬ﻭﺃﻧﻜﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪.(١١٢‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻄﻴﻠﺴﺎﻥ‪ ،‬ﻓﻠﻢ ﻳﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﻟﺒﺴﻪ‪ ،‬ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺑﻞ ﻗﺪ ﺛﺒﺖ ﰲ‬ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﺫﻛﺮ ﺍﻟ ‪‬ﺪﺟ‪‬ﺎﻝ ﻓﻘﺎﻝ‪:‬‬ ‫ﺴﺔﹸ()‪ .(١١٣‬ﻭﺭﺃﻯ ﺃﻧﺲ ﲨﺎﻋﺔ‬ ‫ﺻِﺒﻬ‪‬ﺎ ﹶﻥ ‪‬ﻋﹶﻠْﻴ ِﻬﻢ‪ ‬ﺍﻟﻄﱠﻴﺎِﻟ ‪‬‬ ‫ﺝ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺳْﺒﻌ‪‬ﻮ ﹶﻥ ﹶﺃﻟﹾﻔﹰﺎ ِﻣ ْﻦ ‪‬ﻳﻬ‪‬ﻮ ِﺩ ﹶﺃ ْ‬ ‫) ﹾﳜ ‪‬ﺮ ‪‬‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﻄﻴﺎﻟﺴﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺷﺒ‪‬ﻬﻬ‪‬ﻢ ﺑﻴﻬﻮﺩ ﺧﻴﱪ‪ .‬ﻭﻣﻦ ﻫﺎ ﻫﻨﺎ ﻛﺮﻩ ﻟﺒﺴﻬﺎ ﲨﺎﻋﺔ ﻣﻦ‬ ‫ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪ ،‬ﳌﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ‬ ‫)‪ (١٠٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٦١ ،٣٨٧٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٩٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٤٧٢‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺍﳌﺴﻨﺪ )‪ (٣٦٣ ،٣٥٥ ،٣٢٨ ،٢٧٤ ،٢٤٧/١‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (١١٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٥/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢٠٨٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٣٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪ ،(٤٠٣٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٥٥١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٣١ ،٣٢/٦‬‬ ‫)‪ (١١١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٤٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٤٣/٨‬‬ ‫)‪ (١١٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٤٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧٨/٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٣‬ﺍﺑﻦ‬ ‫ﺣﺒﺎﻥ )‪.(١٢٥‬‬ ‫)‪ (١١٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺻﺤﻴﺤﻪ )‪.(٢٩٤٤‬‬


‫‪٧١‬‬ ‫ﺲ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ْﻦ‬ ‫ﺸ‪‬ﺒ ‪‬ﻪ ِﺑ ﹶﻘ ْﻮ ٍﻡ ﹶﻓﻬ‪ ‬ﻮ ِﻣْﻨ ‪‬ﻬ ْﻢ()‪ .(١١٤‬ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻨﻪ ج‪) :‬ﹶﻟْﻴ ‪‬‬ ‫ج ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﻣ ْﻦ ‪‬ﺗ ‪‬‬ ‫ﺸ‪‬ﺒ ‪‬ﻪ ِﺑ ﹶﻘ ْﻮ ٍﻡ ﹶﻏْﻴ ِﺮﻧ‪‬ﺎ()‪ (١١٥‬ﻭﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﳍﺠﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ج ﺟﺎﺀ ﺇﱃ ﺃﰊ ﺑﻜﺮ‬ ‫‪‬ﺗ ‪‬‬ ‫ﱯ ج ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻟﻴﺨﺘﻔﻲ ﺑﺬﻟﻚ‪ ،‬ﻓﻔﻌﻠ ‪‬ﻪ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻭﱂ‬ ‫‪‬ﻣ‪‬ﺘ ﹶﻘﻨ‪‬ﻌﹰﺎ ﺑﺎﳍﹶﺎ ِﺟﺮ‪‬ﺓ‪ ،‬ﻓﹶﺈﳕﺎ ﻓﻌﻠﻪ ﺍﻟﻨ ‪‬‬ ‫ﺗﻜﻦ ﻋﺎﺩﺗ‪‬ﻪ ﺍﻟﺘﻘﻨﻊ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﺲ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﻜﺜﺮ ﺍﻟ ِﻘﻨ‪‬ﺎﻉ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ‪-‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﻟﻠﺤﺎﺟﺔ ﻣﻦ ﺍﳊﺮ ﻭﳓﻮﻩ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻟﻴﺲ ﺍﻟﺘﻘﻨﻊ ﻣﻦ ﺍﻟﺘﻄﻴﻠﺲ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺴ ‪‬ﺞ ﻣﻦ‬ ‫ﺴ ‪‬ﺞ ﻣِﻦ ﺍﻟﻘﻄﻦ‪ ،‬ﻭﺭﲟﺎ ﻟﺒﺴﻮﺍ ﻣﺎ ﻧ‪ِ ‬‬ ‫ﺐ ﻣﺎ ﻳﻠﺒﺲ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﻣﺎ ﻧ‪ِ ‬‬ ‫ﻭﻛﺎﻥ ﻏﺎﻟ ‪‬‬ ‫ﺍﻟﺼﻮﻑ ﻭﺍﻟﻜﺘ‪‬ﺎﻥ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻷﺻﺒﻬﺎﱐ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ‬ ‫ﺖ ﺑﻦ ﺭﺍﺷﺪ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻭﻋﻠﻴﻪ ﺟ‪‬ﺒﺔ ﺻﻮﻑ‪ ،‬ﻭﺇﺯﺍ ‪‬ﺭ‬ ‫ﺃﻳﻮﺏ ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﺍﻟﺼ‪ ‬ﹾﻠ ‪‬‬ ‫ﺻﻮﻑ‪ ،‬ﻭﻋِﻤﺎﻣﺔ ﺻﻮﻑ‪ ،‬ﻓﺎﴰﺄ ‪‬ﺯ ﻣﻨﻪ ﳏﻤﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻇﻦ ﺃﻥ ﺃﻗﻮﺍﻣﹰﺎ ﻳﻠﺒﺴﻮﻥ ﺍﻟﺼﻮﻑ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻗﺪ ﻟﺒﺴﻪ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪ ،‬ﻭﻗﺪ ﺣﺪﺛﲏ ﻣﻦ ﻻ ﺃ‪‬ﻢ ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺪ ﻟﺒﺲ ﺍﻟﻜﺘﺎﻥ‬ ‫ﻭﺍﻟﺼﻮﻑ ﻭﺍﻟﻘﻄﻦ‪ ،‬ﻭ ‪‬ﺳﻨ‪ ‬ﹸﺔ ﻧﺒﻴﻨﺎ ﺃﺣ ‪‬ﻖ ﺃﻥ ﺗ‪‬ﺘ‪‬ﺒ ‪‬ﻊ‪ .‬ﻭﻣﻘﺼﻮﺩ ﺍﺑﻦ ﺳﲑﻳﻦ ‪‬ﺬﺍ ﺃﻥ ﺃﻗﻮﺍﻣﹰﺎ ﻳﺮﻭﻥ‬ ‫ﺃﻥ ﻟﺒﺲ ﺍﻟﺼﻮﻑ ﺩﺍﺋﻤﹰﺎ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﻴﺘﺤﺮ‪‬ﻭﻧﻪ ﻭﳝﻨﻌﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻳﺘﺤﺮ‪‬ﻭﻥ ﺯِﻳﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﳌﻼﺑﺲ‪ ،‬ﻭﻳﺘﺤﺮ‪‬ﻭﻥ ﺭﺳﻮﻣﹰﺎ ﻭﺃﻭﺿﺎﻋﹰﺎ ﻭﻫﻴﺌﺎﺕ ﻳﺮﻭﻥ ﺍﳋﺮﻭﺝ‬ ‫ﻋﻨﻬﺎ ﻣﻨﻜﺮﺍﹰ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻨﻜ ‪‬ﺮ ﺇﻻ ﺍﻟﺘﻘﻴﺪ ‪‬ﺎ‪ ،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺮﻙ ﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﻄﺮﻕ ﻃﺮﻳ ‪‬ﻖ ﺭﺳﻮﻝ ﺍﷲ ج ﺍﻟﱵ ﺳﻨﻬﺎ‪ ،‬ﻭﺃﻣﺮ ﺑِﻬﺎ‪ ،‬ﻭﺭﻏﱠﺐ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺩﺍﻭﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻫﺪﻳ‪‬ﻪ ﰲ ﺍﻟﻠﺒﺎﺱ‪ :‬ﺃﻥ ﻳﻠﺒﺲ ﻣﺎ ﺗﻴﺴﺮ ِﻣ ‪‬ﻦ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻣﻦ ﺍﻟﺼﻮﻑ‬ ‫ﺗﺎﺭﺓ‪ ،‬ﻭﺍﻟﻘﻄﻦ ﺗﺎﺭﺓ‪ ،‬ﻭﺍﻟﻜﺘﺎﻥ ﺗﺎﺭﺓ‪.‬‬ ‫ﺲ ﺍﳉﺒﺔ‪ ،‬ﻭﺍﻟﻘﹶﺒﺎﺀ‪ ،‬ﻭﺍﻟﻘﻤﻴﺺ‪ ،‬ﻭﺍ‬ ‫ﻭﻟﺒﺲ ﺍﻟﱪﻭﺩ ﺍﻟﻴﻤﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﱪ ‪‬ﺩ ﺍﻷﺧﻀﺮ‪ ،‬ﻭﻟﹶﺒ ‪‬‬ ‫ﻟﺴﺮﺍﻭﻳﻞ‪ ،‬ﻭﺍﻹِﺯﺍﺭ‪ ،‬ﻭﺍﻟﺮﺩﺍﺀ‪ ،‬ﻭﺍﳋﻒ‪ ،‬ﻭﺍﻟﻨﻌﻞ‪ ،‬ﻭﺃﺭﺧﻰ ﺍﻟﺬﺅﺍﺑﺔ ﻣﻦ ‪‬ﺧ ﹾﻠﻔِﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺗﺮﻛﻬﺎ‬ ‫ﺗﺎﺭﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺘﻠﺤﻰ ﺑﺎﻟﻌﻤﺎﻣﺔ ﲢﺖ ﺍﳊﻨﻚ‪.‬‬ ‫ﺺ ﺃﹶﻭ‬ ‫ﺖ ﹶﻛﺴ‪‬ﻮ‪‬ﺗﻨِﻲ ﻫﺬﺍ ﺍﻟ ﹶﻘﻤِﻴ ‪‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﺠ ‪‬ﺪ ﺛﻮﺑﺎﹰ‪ ،‬ﲰﺎﻩ ﺑﺎﲰﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﺃﹶﻧ ‪‬‬ ‫ﻚ ‪‬ﺧ ‪‬ﲑﻩ‪ ‬ﻭ ‪‬ﺧ ‪‬ﲑ ﻣ‪‬ﺎ ﺻﻨ ‪‬ﻊ ﹶﻟﻪ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﺩ‪‬ﺍ ِﺀ ﹶﺃ ِﻭ ﺍﻟ ِﻌﻤ‪‬ﺎ ‪‬ﻣﺔﹶ‪ ،‬ﹶﺃﺳْﺄﻟﹸ ‪‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺷ ‪‬ﺮ ِﻩ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ﻣﺎ ﺻﻨ ‪‬ﻊ‬ ‫)‪ (١١٤‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (١١٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٦٩٦‬‬


‫‪٧٢‬‬ ‫ﹶﻟﻪ‪.(١١٦)(‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻟﺒﺲ ﻗﻤﻴﺼﻪ‪ ،‬ﺑﺪﺃ ﲟﻴﺎﻣِﻨﻪ‪ .‬ﻭﻟﺒﺲ ﺍﻟﺸﻌﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ‬ ‫ﻁ ‪‬ﻣ ‪‬ﺮﺣ‪‬ﻞ ِﻣ ْﻦ ‪‬ﺷﻌ‪‬ﺮ‬ ‫)ﺻﺤﻴﺤﻪ( ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ‪‬ﻭ ‪‬ﻋﹶﻠْﻴ ِﻪ ِﻣ ْﺮ ﹲ‬ ‫ﹶﺃ ْﺳ ‪‬ﻮ ‪‬ﺩ)‪.(١١٧‬‬ ‫ﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺱ ﻛﺎﻥ ﺃﺣ ‪‬‬ ‫ﻱ ﺍﻟﻠﺒﺎ ِ‬ ‫ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﻠﻨﺎ ﻷﻧﺲ‪ :‬ﺃ ‪‬‬ ‫ﳊ‪‬ﺒﺮ‪‬ﺓ()‪ .(١١٨‬ﻭﺍﳊﱪﺓ‪ :‬ﺑﺮﺩ ﻣﻦ ﺑﺮﻭﺩ ﺍﻟﻴﻤﻦ ﻓﺈﻥ ﻏﺎﻟﺐ ﻟﺒﺎﺳﻬﻢ ﻛﺎﻥ ﻣِﻦ‬ ‫ج؟ ﻗﺎﻝ‪) :‬ﺍ ِ‬ ‫ﻧﺴﺞ ﺍﻟﻴﻤﻦ‪ ،‬ﻷ‪‬ﺎ ﻗﺮﻳﺒﺔ ﻣﻨﻬﻢ‪ ،‬ﻭﺭﲟﺎ ﻟﺒﺴﻮﺍ ﻣﺎ ﻳ‪‬ﺠﻠﺐ ﻣِﻦ ﺍﻟﺸ‪‬ﺎﻡ ﻭﻣﺼﺮ‪ ،‬ﻛﺎﻟﻘﺒﺎﻃﻲ‬ ‫ﻂ‪ .‬ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﻨﺴﺎﺋﻲ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺃ‪‬ﺎ‬ ‫ﺍﳌﻨﺴﻮﺟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﻥ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻨﺴﺠﻬﺎ ﺍﻟﻘﺒ ﹸ‬ ‫ﺟﻌﻠﺖ ﻟﻠﻨﱯ ج ﺑ‪‬ﺮﺩﺓ ﻣﻦ ﺻﻮﻑ‪ ،‬ﻓﻠﺒﺴﻬﺎ‪ ،‬ﻓﻠﻤﺎ ‪‬ﻋﺮِﻕ‪ ،‬ﻓﻮﺟﺪ ﺭِﻳ ‪‬ﺢ ﺍﻟﺼﻮﻑ‪ ،‬ﻃﺮﺣﻬﺎ‪،‬‬ ‫ﺐ ﺍﻟﺮ‪‬ﻳ ‪‬ﺢ ﺍﻟ ﱠﻄﻴ‪‬ﺐ‪ .‬ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﹶﻟ ﹶﻘ ْﺪ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺤ ‪‬‬ ‫ﺴ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﻣ ‪‬ﻦ ﺍﳊﹸﹶﻠ ِﻞ)‪ .(١١٩‬ﻭﰲ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ( ﻋﻦ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺃ ْﺣ ‪‬‬ ‫ﺭﺃﻳ ‪‬‬ ‫)‪(١٢٠‬‬ ‫ﻀﺮ‪‬ﺍ ِﻥ ‪ .‬ﻭﺍﹾﻟﺒ‪‬ﺮﺩ‬ ‫ﺐ ‪‬ﻭ ‪‬ﻋﹶﻠْﻴ ِﻪ ‪‬ﺑ ْﺮﺩ‪‬ﺍ ِﻥ ﺃﹶﺧ ‪‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﷲ ج ﻳ‪‬ﺨ ﹸﻄ ‪‬‬ ‫ﺃﰊ ِﺭ ْﻣﹶﺜ ﹶﺔ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺍﻷﺧﻀﺮ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺧﻄﻮﻁ ﺧﻀﺮ‪ ،‬ﻭﻫﻮ ﻛﺎﳊﻠﺔ ﺍﳊﻤﺮﺍﺀ ﺳﻮﺍﺀ‪ ،‬ﻓﻤﻦ ﻓﻬﻢ ﻣِﻦ ﺍﳊﹸﻠﺔ‬ ‫ﺍﳊﻤﺮﺍﺀ ﺍﻷﲪﺮ ﺍﻟﺒﺤﺖ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ‪ِ :‬ﺇﻥﱠ ﺍﻟﱪﺩ ﺍﻷﺧﻀﺮ ﻛﺎﻥ ﺃﺧﻀ ‪‬ﺮ ﲝﺘﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻻ‬ ‫ﻳﻘﻮﻟﹸﻪ ﺃﺣﺪ‪.‬‬ ‫ﺨ ‪‬ﺪﺗ‪‬ﻪ ج ﻣﻦ ﹶﺃ ‪‬ﺩ ٍﻡ ﺣ‪‬ﺸ ‪‬ﻮﻫ‪‬ﺎ ﻟِﻴﻒ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﳝﺘﻨﻌﻮﻥ ﻋﻤﺎ ﺃﺑﺎﺡ ﺍﻟﱠﻠ ‪‬ﻪ ﻣِﻦ‬ ‫ﻭﻛﺎﻧﺖ ِﻣ ‪‬‬ ‫ﺍﳌﻼﺑﺲ ﻭﺍﳌﻄﺎﻋﻢ ﻭﺍﳌﻨﺎﻛﺢ ﺗﺰﻫ‪‬ﺪﹰﺍ ﻭﺗﻌﺒ‪‬ﺪﺍﹰ‪ ،‬ﺑﺈﺯﺍﺋﻬﻢ ﻃﺎﺋﻔ ﹲﺔ ﻗﺎﺑﻠﻮﻫﻢ‪ ،‬ﻓﻼ ﻳﻠ‪‬ﺒﺴ‪‬ﻮﻥ ﺇﻻ‬ ‫ﺲ ﺍﳋﹶﺸ ِﻦ ﻭﻻ ﺃﻛﻠﻪ ﺗﻜﺒ‪‬ﺮﹰﺍ‬ ‫ﲔ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻼ ﻳﺮﻭﻥ ﹶﻟِﺒ ‪‬‬ ‫ﻑ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻻ ﻳﺄﻛﻠﻮﻥ ﺇﻻ ﺃﻟ ‪‬‬ ‫ﺃﺷﺮ ‪‬‬ ‫ﻒ ﳍﺪﻱ ﺍﻟﻨﱯ ج ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﻛﺎﻧﻮﺍ‬ ‫ﻭﲡﺒ‪‬ﺮﺍﹰ‪ ،‬ﻭﻛﻼ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻫﺪﻳ‪‬ﻪ ﳐﺎِﻟ ‪‬‬ ‫)‪ (١١٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٢٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٦٧‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٥٠ ،٣٠/٣‬ﻭﺇﺳﻨﺎﺩﻩ‬ ‫ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٤٤٢‬‬ ‫)‪ (١١٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٠٨١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨١٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٤٠٣٢‬‬ ‫)‪ (١١٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٤/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢٠٨١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٨٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪ ،(٤٠٦٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٣/٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩١ ،٢٥١ ،١٨٤ ،١٣٤/٣‬‬ ‫)‪ (١١٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٣٧‬ﻭﺳﻨﺪﻩ ﺣﺴﻦ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(١٨٢/٤‬ﻭﺃﻗﺮﻩ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (١٢٠‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٤/٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٢٠٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨١٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪ ،(١٦٣/٤ ،٢٢٨ ،٢٢٧/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬


‫‪٧٣‬‬ ‫ﺾ‪.‬‬ ‫ﻳﻜﺮﻫﻮﻥ ﺍﻟﺸﻬﺮﺗﲔ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ :‬ﺍﻟﻌﺎﱄ‪ ،‬ﻭﺍﳌﻨﺨﻔ ِ‬ ‫ﺴﻪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ْﻮ ‪‬ﻡ‬ ‫ﺏ ‪‬ﺷ ْﻬ ‪‬ﺮﺓٍ‪ ،‬ﹶﺃﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺲ ﹶﺛ ْﻮ ‪‬‬ ‫ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﻓﻌﻪ ﺇﱃ ج‪ ) :‬ﻣ ْﻦ ﹶﻟِﺒ ‪‬‬ ‫ﺏ ‪‬ﻣ ﹶﺬﱠﻟﺔٍ‪ ،‬ﹸﺛﻢ‪ ‬ﺗﹶﻠ ‪‬ﻬﺐ‪ ‬ﻓﻴﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ()‪ (١٢١‬ﻭﻫﺬﺍ ﻷﻧﻪ ﻗﺼﺪ ﺑﻪ ﺍﻻﺧﺘﻴﺎﻝ ﻭﺍﻟﻔﺨﺮ‪،‬‬ ‫ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺛ ْﻮ ‪‬‬ ‫ﺾ ﺫﻟﻚ‪ ،‬ﻓﹶﺄ ﹶﺫﻟﱠﻪ‪ ،‬ﻛﻤﺎ ﻋﺎﻗﺐ ﻣﻦ ﺃﻃﺎﻝ ﺛﻴﺎﺑﻪ ﺧ‪‬ﻴﻼﺀ ﺑﺄﹶﻥ ﺧﺴﻒ ﺑﻪ‬ ‫ﻓﻌﺎﻗﺒﻪ ﺍﻟﻠﹼﻪ ﺑﻨﻘﻴ ِ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻓﻬﻮ ﻳﺘﺠﻠﺠ ﹸﻞ ﻓﻴﻬﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﻼﺀَ‪ ،‬ﹶﻟ ْﻢ ‪‬ﻳْﻨﻈﹸ ِﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﺇﹶﻟْﻴ ِﻪ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ()‪ (١٢٢‬ﻭﰲ‬ ‫ﺭﺳﻮﻝ ﺍﻟﹼﻠﻪ ج‪ ) :‬ﻣ ْﻦ ‪‬ﺟ ‪‬ﺮ ﹶﺛ ْﻮ‪‬ﺑﻪ‪ ‬ﺧ‪‬ﻴ ﹶ‬ ‫ﺺ ﻭ‪‬ﺍﻟ ِﻌﻤ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﻣ ْﻦ ‪‬ﺟ ‪‬ﺮ ‪‬ﺷْﻴﹶﺌﹰﺎ‬ ‫)ﺍﻟﺴﻨﻦ( ﻋﻨﻪ ﺃﻳﻀﹰﺎ ج ﻗﺎﻝ‪) :‬ﺍ ِﻹ ْﺳﺒ‪‬ﺎ ﹸﻝ ﰲ ﺍ ِﻹﺯ‪‬ﺍﺭ‪ ،‬ﻭ‪‬ﺍﻟ ﹶﻘﻤِﻴ ِ‬ ‫ﻼﺀَ‪ ،‬ﹶﻟ ْﻢ ‪‬ﻳْﻨﻈﹸ ِﺮ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟْﻴ ِﻪ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ()‪ (١٢٣‬ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪:‬‬ ‫ِﻣْﻨﻬ‪‬ﺎ ‪‬ﺧ‪‬ﻴ ﹶ‬ ‫)‪(١٢٤‬‬ ‫ﺺ ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﹸﺒﺲ ﺍﻟﺪﱐﺀ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‬ ‫ﻣ‪‬ﺎ ﻗﹶﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج ﰲ ﺍ ِﻹﺯ‪‬ﺍﺭِ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ﻓِﻲ ﺍﻟ ﹶﻘﻤِﻴ ِ‬ ‫‪‬ﻳ ﹶﺬﻡ‪ ‬ﰲ ﻣﻮﺿﻊ‪ ،‬ﻭﻳ‪‬ﺤﻤﺪ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻓﻴ‪‬ﺬﻡ ﺇﺫﺍ ﻛﺎﻥ ﺷ‪‬ﻬﺮ ﹰﺓ ﻭﺧ‪‬ﻴﻼﺀ ﻭﳝﺪﺡ ﺇﺫﺍ ﻛﺎﻥ ﺗﻮﺍﺿﻌﹰﺎ‬ ‫ﻭﺍﺳﺘﻜﺎﻧﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﺒﺲ ﺍﻟﺮﻓﻴﻊ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻳ‪‬ﺬﻡ ﺇﺫﺍ ﻛﺎﻥ ﺗﻜﺒ‪‬ﺮﹰﺍ ﻭﻓﺨﺮﹰﺍ ﻭﺧﻴﻼﺀ‪ ،‬ﻭﻳ‪‬ﻤﺪﺡ‬ ‫ﻼ ﻭﺇﻇﻬﺎﺭﹰﺍ ﻟﻨﻌﻤﺔ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻔﻲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﲡﻤ ﹰ‬ ‫ﳉ‪‬ﻨ ﹶﺔ ‪‬ﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ ِﻪ ِﻣﹾﺜﻘﹶﺎ ﹸﻝ ‪‬ﺣ‪‬ﺒ ِﺔ ‪‬ﺧ ْﺮ ‪‬ﺩ ٍﻝ ِﻣ ْﻦ ﻛْﺒﺮِ‪ ،‬ﻭ ﹶﻻ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﻻ ‪‬ﻳ ْﺪﺧ‪‬ﻞﹸ ﺍ ﹶ‬ ‫‪‬ﻳ ْﺪﺧ‪‬ﻞﹸ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﰲ ﹶﻗ ﹾﻠِﺒ ِﻪ ِﻣﹾﺜﻘﹶﺎ ﹸﻝ ‪‬ﺣ‪‬ﺒ ِﺔ ‪‬ﺧ ْﺮ ‪‬ﺩ ٍﻝ ِﻣ ْﻦ ﺇﳝ‪‬ﺎ ٍﻥ(‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺴ‪‬ﻨﺔﹰ‪ ،‬ﺃﹶﻓ ِﻤ ‪‬ﻦ ﺍﻟ ِﻜْﺒ ِﺮ ﺫﹶﺍﻙ‪‬؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﻻ‪ِ ،‬ﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ‬ ‫ﺴ‪‬ﻨﺎﹰ‪ ،‬ﻭ‪‬ﻧ ْﻌﻠِﻲ ‪‬ﺣ ‪‬‬ ‫ﺇﻧ‪‬ﻲ ﹸﺃ ِﺣﺐ‪ ‬ﺃﹶﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﺛ ْﻮﺑِﻲ ‪‬ﺣ ‪‬‬ ‫)‪(١٢٥‬‬ ‫ﺱ( ‪.‬‬ ‫ﺤﻖ‪ ،‬ﻭ ﹶﻏ ْﻤﻂﹸ ﺍ ﻟﻨ‪‬ﺎ ِ‬ ‫ﳉﻤ‪‬ﺎﻝﹶ‪ ،‬ﺍﻟ ِﻜْﺒﺮ‪ :‬ﺑ ﹶﻄﺮ‪ ‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﺟﻤِﻴ ﹲﻞ ‪‬ﻳ ِ‬ ‫ﺤﺐ‪ ‬ﺍ ﹶ‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج‪ ،‬ﻭﺳﲑﺗ‪‬ﻪ ﰲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻻ ﻳﺮ ‪‬ﺩ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻒ ﻣﻔﻘﻮﺩﺍﹰ‪،‬‬ ‫ﺏ ﺇﻟﻴﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﺇﻻ ﺃﻛﻠﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻌﺎﻓﹶﻪ ﻧﻔﺴ‪‬ﻪ‪ ،‬ﻓﻴﺘﺮﻛﹶﻪ ﻣﻦ ﻏﲑ ﲢﺮﱘ‪،‬‬ ‫ﻓﻤﺎ ﻗﹸ ‪‬ﺮ ‪‬‬ ‫)‪ (١٢١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٢٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٦٠٦‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٩٢/٢‬ﻭﺇﺳﻨﺎﺩﻩ‬ ‫ﺣﺴﻦ‪.‬‬ ‫)‪ (١٢٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٣/١٠‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٠٨٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٣٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪ ،(٤٠٨٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٦/٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٦٠٧‬‬ ‫)‪ (١٢٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٩٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٨/٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٥٧٦‬‬ ‫)‪ (١٢٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٤٠٩٥‬‬ ‫)‪ (١٢٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩١‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٩١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٤١٧٣‬ﻭﺃﲪﺪ )‪،٣٩٩/١‬‬ ‫‪.(٤٥٦ ،٤١٦ ،٤١٢‬‬


‫‪٧٤‬‬ ‫ﺐ ﱠﳌﺎ ﹶﻟ ْﻢ ‪‬ﻳ ْﻌ‪‬ﺘ ْﺪ ‪‬ﻩ‬ ‫ﻀ ‪‬‬ ‫ﻭﻣﺎ ﻋﺎﺏ ﻃﻌﺎﻣﹰﺎ ﻗﻂﱡ‪ ،‬ﺇﻥ ﺍﺷﺘﻬﺎﻩ ﺃﻛﻠﻪ‪ ،‬ﻭﺇﻻ ﺗﺮﻛﻪ‪ ،‬ﻛﻤﺎ ﺗﺮﻙ ﺃﻛﻞ ﺍﻟ ‪‬‬ ‫ﻭﱂ ﳛﺮﻣﻪ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ،‬ﺑﻞ ﺃﹸ ِﻛ ﹶﻞ ﻋﻠﻰ ﻣﺎﺋﺪﺗﻪ ﻭﻫﻮ ﻳﻨﻈﺮ‪.‬‬ ‫ﻭﺃﻛﻞ ﺍﳊﻠﻮﻯ ﻭﺍﻟﻌﺴﻞ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺤﺒﻬﻤﺎ‪ ،‬ﻭﺃﻛﻞ ﳊﻢ ﺍﳉﺰﻭﺭ‪ ،‬ﻭﺍﻟﻀﺄﻥ‪ ،‬ﻭﺍﻟﺪﺟﺎﺝ‪،‬‬ ‫ﻭﳊﻢ ﺍﳊﹸﺒﺎﺭﻯ‪ ،‬ﻭﳊﻢ ﺣِﻤﺎﺭ ﺍﻟﻮﺣﺶ‪ ،‬ﻭﺍﻷﺭﻧﺐ‪ ،‬ﻭﻃﻌﺎﻡ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺸﻮﺍﺀ‪ ،‬ﻭﺃﻛﻞ‬ ‫ﱭ ﺧﺎﻟﺼﹰﺎ ﻭﻣﺸﻮﺑﺎﹰ‪ ،‬ﻭﺍﻟﺴﻮﻳﻖ‪ ،‬ﻭﺍﻟﻌﺴﻞ ﺑﺎﳌﺎﺀ‪ ،‬ﻭﺷﺮﺏ ﻧﻘﻴﻊ‬ ‫ﺐ ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻭﺷﺮﺏ ﺍﻟﻠ ‪‬‬ ‫ﺍﻟﺮ‪‬ﻃ ‪‬‬ ‫ﳋﺰِﻳﺮ‪‬ﺓ‪ ،‬ﻭﻫﻲ ‪‬ﺣﺴ‪‬ﺎﺀ ﻳﺘﺨﺬ ﻣﻦ ﺍﻟﻠﱭ ﻭﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﺃﻛﻞ ﺍﻟ ِﻘﺜﱠﺎﺀ ﺑﺎﻟ ‪‬ﺮ ﹶﻃﺐِ‪،‬‬ ‫ﺍﻟﺘﻤﺮ‪ ،‬ﻭﺃﻛﻞ ﺍ ﹶ‬ ‫ﻭﺃﻛﻞ ﺍ َﻷِﻗﻂﹶ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺘﻤﺮ ﺑﺎﳋﺒﺰ‪ ،‬ﻭﺃﻛﻞ ﺍﳋﺒﺰ ﺑﺎﳋﻞ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺜﺮﻳﺪ‪ ،‬ﻭﻫﻮ ﺍﳋﺒﺰ ﺑﺎﻟﻠﺤﻢ‪،‬‬ ‫ﻭﺃﻛﻞ ﺍﳋﺒﺰ ﺑﺎﻹِﻫﺎﻟﺔ‪ ،‬ﻭﻫﻰ ﺍﻟﻮﺩﻙ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺤﻢ ﺍﳌﺬﺍﺏ‪ ،‬ﻭﺃﻛﻞ ﻣﻦ ﺍﻟ ﹶﻜِﺒ ِﺪ ﺍﳌﹶﺸ ِﻮ‪‬ﻳﺔِ‪،‬‬ ‫ﻭﺃﻛﻞ ﺍﻟ ﹶﻘﺪِﻳﺪ‪ ،‬ﻭﺃﻛ ﹶﻞ ﺍﻟ ‪‬ﺪﺑ‪‬ﺎﺀ ﺍﳌﻄﺒﻮﺧﺔﹶ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺤﺒ‪‬ﻬﺎ ﻭﺃﻛ ﹶﻞ ﺍﳌﺴﻠﹸﻮﻗﺔﹶ‪ ،‬ﻭﺃﻛ ﹶﻞ ﺍﻟﺜﺮﻳ ‪‬ﺪ‬ ‫ﳉﱭ‪ ،‬ﻭﺃﻛ ﹶﻞ ﺍﳋﺒﺰ ﺑﺎﻟﺰﻳﺖ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺒﻄﻴﺦ ﺑﺎﻟ ‪‬ﺮ ﹶﻃﺐِ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺘﻤﺮ ﺑِﺎﻟ ‪‬ﺰْﺑﺪِ‪،‬‬ ‫ﺴﻤْﻦ‪ ،‬ﻭﺃﻛ ﹶﻞ ﺍ ﹸ‬ ‫ﺑﺎﻟ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺤﺒﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﺮ ‪‬ﺩ ﹶﻃﻴ‪‬ﺒﺎﹰ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻔﻪ‪.‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺮ ﺣﱴ ﺇﻧﻪ ﻟﲑِﺑﻂﹸ ﻋﻠﻰ ﺑﻄﻨﻪ ﺍﳊﺠﺮ ﻣﻦ‬ ‫ﺑﻞ ﻛﺎﻥ ﻫﺪﻳﻪ ﺃﻛ ﹶﻞ ﻣﺎ ﺗﻴﺴﺮ‪ ،‬ﻓﺈﻥ ﺃﻋﻮﺯﻩ‪ ،‬‬ ‫ﺍﳉﻮﻉ‪ ،‬ﻭﻳ‪‬ﺮﻯ ﺍﳍﻼ ﹸﻝ ﻭﺍﳍﻼ ﹸﻝ ﻭﺍﳍﻼﻝﹸ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﻗﺪ ﰲ ﺑﻴﺘﻪ ﻧﺎ ‪‬ﺭ‪ .‬ﻭﻛﺎﻥ ﻣﻌﻈ ‪‬ﻢ ﻣﻄﻌﻤﻪ ﻳﻮﺿﻊ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ ﰲ ﺍﻟﺴ‪‬ﻔﺮﺓ‪ ،‬ﻭﻫﻲ ﻛﺎﻧﺖ ﻣﺎﺋﺪ‪‬ﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﺑﺄﺻﺎﺑﻌﻪ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻳﻠ ‪‬ﻌﻘﹸﻬﺎ ﺇﺫﺍ‬ ‫ﺸﻊ‪‬‬ ‫ﳉِ‬ ‫ﻑ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻛﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺘﻜ‪‬ﺒ ‪‬ﺮ ﻳﺄﻛﻞ ﺑﺄﺻﺒﻊ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍ ﹶ‬ ‫ﻓﺮﻍ‪ ،‬ﻭﻫﻮ ﺃﺷﺮ ‪‬‬ ‫ﺺ ﻳﺄﻛﻞ ﺑﺎﳋﻤﺲ‪ ،‬ﻭﻳﺪﻓﻊ ﺑﺎﻟﺮﺍﺣﺔ‪.‬‬ ‫ﺍﳊﺮﻳ ‪‬‬ ‫ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﻣ‪‬ﺘﻜِﺌﺎﹰ‪ ،‬ﻭﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺍﳉﻨﺐ‪،‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﺮﺑ‪‬ﻊ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺇﺣﺪﻯ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﻛﻠﻪ ﺑﺎﻷﺧﺮﻯ‪ ،‬ﻭﺍﻟﺜﻼﺙ ﻣﺬﻣﻮﻣﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻭﻝ ﻃﻌﺎﻣﻪ ‪ ،‬ﻭﳛﻤﺪﻩ ﰲ ﺁﺧﺮﻩ ﻓﻴﻘﻮﻝ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺋﻪ‪:‬‬ ‫ﺴ‪‬ﺘ ْﻐ‪‬ﻨ ‪‬ﻰ ‪‬ﻋﻨْﻪ‬ ‫ﷲ ﺣ‪‬ﻤﺪﹰﺍ ﹶﻛﺜِﲑﹰﺍ ﹶﻃﻴ‪‬ﺒﹰﺎ ﻣ‪‬ﺒ‪‬ﺎﺭ‪‬ﻛﹰﺎ ﻓِﻴ ِﻪ ﹶﻏْﻴ ‪‬ﺮ ‪‬ﻣ ﹾﻜ ِﻔ ‪‬ﻲ ‪‬ﻭ ﹶﻻ ‪‬ﻣ ‪‬ﻮﺩ‪‬ﻉ ‪‬ﻭ ﹶﻻ ﻣ‪ْ ‬‬ ‫ﺤ ْﻤ ‪‬ﺪ ِ‬ ‫)ﺍﹾﻟ ‪‬‬ ‫)‪(١٢٦‬‬ ‫ﷲ ﺍﱠﻟﺬِﻱ ﻳ‪ ‬ﹾﻄ ِﻌﻢ‪ ‬ﻭ ﹶﻻ ﻳ‪‬ﻄ ‪‬ﻌﻢ‪ ،‬ﻣ ‪‬ﻦ ‪‬ﻋﻠﹶﻴﻨ‪‬ﺎ ﹶﻓ ‪‬ﻬﺪ‪‬ﺍﻧ‪‬ﺎ‪ ،‬ﻭﺃﹶﻃ ‪‬ﻌ ‪‬ﻤﻨ‪‬ﺎ‬ ‫ﺤ ْﻤ ‪‬ﺪ ِ‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ( ‪ .‬ﻭﺭﲟﺎ ﻗﺎﻝ‪) :‬ﺍﹾﻟ ‪‬‬ ‫ﷲ ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ ﹰﻄﻌ‪‬ﺎﻡ‪ ،‬ﻭ ‪‬ﺳﻘﹶﻰ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﺮﺍﺏِ‪،‬‬ ‫ﺴ ٍﻦ ﹶﺃْﺑﻼﹶﻧﺎ‪ ،‬ﺍﳊﹶﻤﺪ ِ‬ ‫ﻼ ٍﺀ ‪‬ﺣ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳﻘﹶﺎﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﻛ ﱠﻞ ‪‬ﺑ ﹶ‬ ‫ﻀ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﹶﻛﺜِﲑ ِﻣﻤ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ‬ ‫ﺼ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ﻰ‪ ،‬ﻭ‪‬ﻓ ‪‬‬ ‫ﻼﹶﻟﺔِ‪ ،‬ﻭ‪‬ﺑ ‪‬‬ ‫ﻀﹶ‬ ‫‪‬ﻭ ﹶﻛﺴ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺮﻱ‪ ،‬ﻭ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬

‫)‪ (١٢٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٠٢ ،٥٠١/٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤٥٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٨٤٩‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪ ،(٣٢٨٤‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(١٣٦/٤‬‬


‫‪٧٥‬‬ ‫ﲔ()‪.(١٢٧‬‬ ‫ﺏ ﺍﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬ ‫ﷲ ‪‬ﺭ ‪‬‬ ‫ﳊ ْﻤﺪ‪ِ ‬‬ ‫‪‬ﺗ ﹾﻔﻀِﻴﻼﹰ‪ ،‬ﺍ ﹶ‬ ‫ﻭﺭﲟﺎ ﻗﺎﻝ‪) :‬ﺍﹾﻟﺤ‪‬ﻤﺪ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻱ ﺃﹶﻃ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳﻘﹶﻰ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﻮ ﹶﻏﻪ‪.(١٢٨)(‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻓﺮﻍ ﻣِﻦ ﻃﻌﺎﻣﻪ ﹶﻟ ِﻌ ‪‬ﻖ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳍﻢ ﻣﻨﺎﺩﻳ ﹸﻞ ﳝﺴﺤﻮﻥ ‪‬ﺎ ﺃﻳﺪﻳﻬﻢ‪،‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻋﺎﺩ‪‬ﻢ ﻏﺴ ﹶﻞ ﺃﻳﺪﻳﻬﻢ ﻛﻠﻤﺎ ﺃﻛﻠﻮﺍ‪.‬‬ ‫)‪(١٢٩‬‬ ‫)ﻭﺷﺮﺏ ﻣﺮ‪‬ﺓ‬ ‫ﻭﻛﺎﻥ ﺃﻛﺜ ‪‬ﺮ ﺷﺮﺑﻪ ﻗﺎﻋﺪﺍﹰ‪ ،‬ﺑﻞ ﺯﺟﺮ ﻋﻦ ﺍﻟﺸﺮﺏ ﻗﺎﺋﻤﹰﺎ‬ ‫ﻗﺎﺋﻤﹰﺎ()‪ .(١٣٠‬ﻓﻘﻴﻞ‪ :‬ﻫﺬﺍ ﻧﺴﺦ ﻟﻨﻬﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻓﻌﻠﻪ ﻟﺒﻴﺎﻥ ﺟﻮﺍﺯ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ‬ ‫ﻓﻴﻪ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﺃ‪‬ﺎ ﻭﺍﻗﻌﺔ ﻋﲔ ﺷﺮﺏ ﻓﻴﻬﺎ ﻗﺎﺋﻤﹰﺎ ﻟﻌﺬﺭ‪ ،‬ﻭﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﻳﺪﻝ ﻋﻠﻴﻪ‪،‬‬ ‫ﻓﺈﻧﻪ ﺃﺗﻰ ﺯﻣﺰﻡ ﻭﻫﻢ ﻳﺴﺘﻘﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﺧﺬ ﺍﻟﺪ‪‬ﻟﻮ‪ ،‬ﻭﺷﺮﺏ ﻗﺎﺋﻤﹰﺎ‪.‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ :‬ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺸﺮﺏ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﺟﻮﺍﺯﻩ ﻟﻌﺬﺭ ﳝﻨﻊ ﻣﻦ‬ ‫ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭ‪‬ﺬﺍ ﲡﻤﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺷﺮﺏ‪ ،‬ﻧﺎﻭﻝ ‪‬ﻣ ْﻦ ﻋﻠﻰ ﳝﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬ﻣ ْﻦ ﻋﻠﻰ ﻳﺴﺎﺭﻩ ﺃﻛ ‪‬ﱪ ﻣﻨﻪ)‪.(١٣١‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ﻓﻲ اﻟﻨﻜﺎح وﻣﻌﺎﺷﺮﺗﻪ ج أهﻠﻪ‬

‫ﺐ ﺇﱄﱠ‪ ،‬ﻣِﻦ‬ ‫ﺻﺢ ﻋﻨﻪ ج ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ج ﻗﺎﻝ‪) :‬ﺣ‪‬ﺒ ‪‬‬ ‫ﻆ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻦ‬ ‫ﻼ ِﺓ()‪ (١٣٢‬ﻫﺬﺍ ﻟﻔ ﹸ‬ ‫ﺼﹶ‬ ‫ﺖ ﹸﻗﺮ‪ ‬ﹸﺓ ‪‬ﻋْﻴﻨِﻲ ﰲ ﺍﻟ ‪‬‬ ‫‪‬ﺩْﻧﻴ‪‬ﺎﻛﹸﻢ‪ :‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀُ‪ ،‬ﻭﺍﻟ ﱢﻄْﻴﺐ‪ ،‬ﻭﺟ‪ِ ‬ﻌﹶﻠ ْ‬ ‫ﱄ ﻣﻦ ﺩﻧﻴﺎﻛﻢ ﺛﻼﺙ(‪ ،‬ﻓﻘﺪ ﻭﻫﻢ‪ ،‬ﻭﱂ ﻳﻘﻞ ج‪) :‬ﺛﻼﺙ( ﻭﺍﻟﺼﻼﺓ‬ ‫ﺭﻭﺍﻩ )ﺣﺒﺐ ﺇ ﱠ‬ ‫ﺐ ﺷﻲﺀ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻟﻴﺴﺖ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺗ‪‬ﻀﺎﻑ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻴﺐ ﺃﺣ ‪‬‬ ‫ﻳﻄﻮﻑ ﻋﻠﻰ ﻧﺴﺎﺋﻪ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻋﻄﻲ ﻗﻮﺓ ﺛﻼﺛﲔ ﰲ ﺍﳉﻤﺎﻉ ﻭﻏﲑﻩ‪،‬‬ ‫)‪ (١٢٧‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ (١٣٥٢‬ﻭﺳﻨﺪﻩ ﻗﻮﻱ‪.‬‬ ‫)‪ (١٢٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٨٥١‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٣٥١‬‬ ‫)‪ (١٢٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٠٢٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٨٨٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٧١٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(٣٤٢٤‬‬ ‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩١ ،٢٥٠ ،١٩٩/٣‬‬ ‫)‪ (١٣٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٧١/١٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٧١٨‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪.(٨٧/١‬‬ ‫)‪ (١٣١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٦١/٧‬‬ ‫)‪ (١٣٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٦١/٧‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪,(٢٨٥ ،١٩٩ ،١٢٨/٣‬ﺳﻨﺪﻩ ﺣﺴﻦ‪ ،‬ﻭﺻﺤﺤﻪ‬ ‫ﺍﳊﺎﻛﻢ )‪.(١٦٠/٢‬‬


‫‪٧٦‬‬ ‫ﻭﺃﺑﺎﺡ ﺍﻟﻠﹼﻪ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﱂ ﻳ‪‬ﺒﺤﻪ ﻷﺣﺪ ﻣﻦ ﺃﻣﺘﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﺴﻢ ﺑﻴﻨﻬﻦ ﰲ ﺍﳌﺒﻴﺖ ﻭﺍﻹِﻳﻮﺍﺀ ﻭﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﶈﺒﺔ ﻓﻜﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﱠﻬ‪ ‬ﻢ ﻫﺬﺍ‬ ‫ﻼ ‪‬ﺗﹸﻠ ْﻤﻨِﻲ ﻓِﻴﻤ‪‬ﺎ ﹶﻻ ﹶﺃ ْﻣِﻠﻚ‪ (١٣٣)(‬ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﺍﳊﺐ ﻭﺍﳉﻤﺎﻉ‪ ،‬ﻭﻻ ﲡﺐ‬ ‫ﺴﻤِﻲ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ْﻣِﻠﻚ‪ ،‬ﹶﻓ ﹶ‬ ‫ﹶﻗ ْ‬ ‫ﺍﻟﺘﺴﻮﻳﺔ ﰲ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﳑﺎ ﻻ ﻳ‪‬ﻤﻠﻚ‪.‬‬ ‫ﺴﻢ‪ ‬ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻟﻪ ﻣﻌﺎﺷﺮ‪‬ﻦ ﻣﻦ ﻏﲑ ﻗﺴﻢ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‬ ‫ﻭﻫﻞ ﻛﺎﻥ ﺍﻟ ﹶﻘ ْ‬ ‫ﻟﻠﻔﻘﻬﺎﺀ‪.‬‬ ‫ﻓﻬﻮ ﺃﻛﺜﺮ ﺍﻷﻣﺔ ﻧﺴﺎﺀً‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺗﺰﻭﺟﻮﺍ‪ ،‬ﻓﹶﺈ ﹼﻥ ﺧ ‪‬ﲑ ﻫﺬﻩ ﺍﻻﹸﻣ ِﺔ ﺃﻛﺜﺮﻫﺎ‬ ‫ﻧﺴﺎﺀ)‪.(١٣٤‬‬ ‫ﻭﻃﻠﻖ ج‪ ،‬ﻭﺭﺍﺟﻊ‪ ،‬ﻭﺍﱃ ﺇﻳﻼ ًﺀ ﻣﺆﻗﺘﹰﺎ ﺑﺸﻬﺮ‪ ،‬ﻭﱂ ﻳﻈﺎﻫﺮ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺃﺧﻄﺄ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ‬ ‫ﻇﺎﻫﺮ ﺧﻄﹰﺄ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺗﻪ ﻫﻨﺎ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﻗﺒﺢ ﺧﻄﺌﻪ ﻭﻧﺴﺒﺘﻪ ﺇﱃ ﻣﺎ ﺑﺮ‪‬ﺃﻩ ﺍﻟﻠﹼﻪ ﻣﻨﻪ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﺳﲑﺗﻪ ﻣﻊ ﺃﺯﻭﺍﺟﻪ ﺣﺴ ‪‬ﻦ ﺍﳌﻌﺎﺷﺮﺓ‪ ،‬ﻭﺣﺴ ‪‬ﻦ ﺍﳋﻠﻖ‪.‬‬ ‫ﺕ ﺍﻷﻧﺼﺎﺭ ﻳﻠﻌﱭ ﻣﻌﻬﺎ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻫﻮﻳﺖ ﺷﻴﺌﹰﺎ ﻻ‬ ‫ﺏ ﺇﱃ ﻋﺎﺋﺸﺔ ﺑﻨﺎ ِ‬ ‫ﺴﺮ‪ ‬‬ ‫ﻭﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﳏﺬﻭ ‪‬ﺭ ﻓﻴﻪ ﺗﺎﺑﻌﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺇﺫﺍ ﺷﺮﺑﺖ ﻣﻦ ﺍﻹِﻧﺎﺀ ﺃﺧﺬﻩ‪ ،‬ﻓﻮﺿﻊ ﻓﻤﻪ ﰲ ﻣﻮﺿﻊ ﻓﻤﻬﺎ‬ ‫ﻭﺷﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺗﻌﺮﻗﺖ ﻋ‪‬ﺮﻗﹰﺎ ‪ -‬ﻭﻫﻮ ﺍﻟ ‪‬ﻌ ﹾﻈﻢ‪ ‬ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﳊﻢ ‪ -‬ﺃﺧﺬﻩ ﻓﻮﺿﻊ ﻓﻤﻪ‬ ‫ﺠﺮِﻫﺎ‪ ،‬ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﺭﺃﺳﻪ ﰲ ﺣ‪‬ﺠﺮِﻫﺎ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻧﺖ‬ ‫ﻣﻮﺿﻊ ﻓﻤﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻜﺊ ﰲ ‪‬ﺣ ْ‬ ‫ﺣﺎﺋﻀﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻣﺮﻫﺎ ﻭﻫﻲ ﺣﺎﺋﺾ ﹶﻓ‪‬ﺘ‪‬ﺘ ِﺰﺭ‪ ‬ﰒ ﻳ‪‬ﺒﺎﺷﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺒﻠﻬﺎ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﻦ ﻟﻄﻔﻪ ﻭﺣﺴﻦ ‪‬ﺧﻠﹸﻘﻪ ﻣﻊ ﺃﻫﻠﻪ ﺃﻧﻪ ﳝﻜﱢﻨﻬﺎ ﻣﻦ ﺍﻟﻠﻌﺐ‪ ،‬ﻭﻳﺮﻳﻬﺎ ﺍﳊﺒﺸﺔ ﻭﻫﻢ ﻳﻠﻌﺒﻮﻥ ﰲ‬ ‫ﻣﺴﺠﺪﻩ‪ ،‬ﻭﻫﻲ ﻣﺘﻜﺌﺔ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﺗﻨﻈﺮ‪ ،‬ﻭﺳﺎﺑﻘﻬﺎ ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ ﻣﺮﺗﲔ‪ ،‬ﻭﺗﺪﺍﻓﻌﺎ‬ ‫ﰲ ﺧﺮﻭﺟﻬﻤﺎ ﻣﻦ ﺍﳌﻨـﺰﻝ ﻣﺮﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺳﻔﺮﺍﹰ‪ ،‬ﺃﻗﺮﻉ ﺑﲔ ﻧﺴﺎﺋﻪ‪ ،‬ﻓﺄﻳﺘﻬ ‪‬ﻦ ﺧﺮﺝ ﺳﻬﻤﻬﺎ‪ ،‬ﺧﺮﺝ ‪‬ﺎ ﻣﻌﻪ‪ ،‬ﻭﱂ‬ ‫ﺾ ﻟﻠﺒﻮﺍﻗﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫ﻳﻘ ِ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﺧْﻴﺮ‪‬ﻛﹸ ْﻢ ‪‬ﺧْﻴﺮ‪‬ﻛﹸ ْﻢ َﻷ ْﻫِﻠﻪِ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺧ ‪‬ﲑﻛﹸﻢ ﻷﻫﻠﻲ()‪.(١٣٥‬‬ ‫)‪ (١٣٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١١٤٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢١٣٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٦٤/٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(١٩٧١‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(١٤٤/٢‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٣٠٥‬‬ ‫)‪ (١٣٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٩٩/٩‬‬ ‫)‪ (١٣٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٨٩٢‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(١٥٩/٢‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )ﻣﻮﺍﺭﺩ ‪.(١٣١٢ -‬‬


‫‪٧٧‬‬ ‫ﻭﺭﲟﺎ ﻣﺪ ﻳﺪﻩ ﺇﱃ ﺑﻌﺾ ﻧﺴﺎﺋﻪ ﰲ ﺣﻀﺮﺓ ﺑﺎﻗﻴﻬﻦ)‪.(١٣٦‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻌﺼﺮ‪ ،‬ﺩﺍﺭ ﻋﻠﻰ ﻧﺴﺎﺋﻪ‪ ،‬ﻓﺪﻧﺎ ﻣﻨﻬﻦ ﻭﺍﺳﺘﻘﺮﺃ ﺃﺣﻮﺍﳍﻦ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﺍﻧﻘﻠﺐ ﺇﱃ ﺑﻴﺖ ﺻﺎﺣﺒﺔ ﺍﻟﻨ‪‬ﻮﺑﺔ‪ ،‬ﻓﺨﺼﻬﺎ ﺑﺎﻟﻠﻴﻞ‪ .‬ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻛﺎﻥ ﻻ ‪‬ﻳ ﹶﻔﻀ‪ ‬ﹸﻞ‬ ‫ﺾ ﰲ ﻣ‪ ‬ﹾﻜِﺜ ِﻪ ِﻋْﻨ ‪‬ﺪﻫ‪ ‬ﻦ ﰲ ﺍﻟﻘﹶﺴﻢِ‪ ،‬ﻭﻗ ﱠﻞ ﻳﻮ ‪‬ﻡ ﺇﻻ ﻛﺎﻥ ﻳﻄﻮﻑ ﻋﻠﻴﻨﺎ ﲨﻴﻌﺎﹰ‪،‬‬ ‫ﻀﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺑ‪‬ﻌ ٍ‬ ‫‪‬ﺑ ْﻌ ‪‬‬ ‫)‪(١٣٧‬‬ ‫ﻓﻴﺪﻧﻮ ﻣﻦ ﻛﻞ ﺍﻣﺮﺃﺓ ﻣﻦ ﻏﲑ ﻣﺴﻴﺲ ﺣﱴ ﻳﺒﻠ ﹶﻎ ﺍﻟﱵ ﻫﻮ ﰲ ﻧﻮﺑﺘﻬﺎ‪ ،‬ﻓﻴﺒﻴﺖ ﻋﻨﺪﻫﺎ ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﺴﻢ ﻟﺜﻤﺎﻥ ﻣﻨﻬﻦ ﺩﻭﻥ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻭﻭﻗﻊ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻣﻦ ﻗﻮﻝ ﻋﻄﺎﺀ‬ ‫ﺃﻥ ﺍﻟﱵ ﱂ ﻳﻜﻦ ﻳﻘﺴﻢ ﳍﺎ ﻫﻲ ﺻﻔﻴﺔ ﺑﻨﺖ ﺣ‪‬ﻴﻲ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ ﻣِﻦ ﻋﻄﺎﺀ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ‬ ‫ﺳﻮﺩﺓ‪ ،‬ﻓﺈ‪‬ﺎ ﳌﺎ ﹶﻛِﺒﺮ‪‬ﺕ ﻭﻫﺒﺖ ﻧﻮﺑﺘﻬﺎ ﻟﻌﺎﺋﺸﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﻳﻘﺴِﻢ ﻟﻌﺎﺋﺸﺔ ﻳﻮﻣﻬﺎ ﻭﻳﻮ ‪‬ﻡ ﺳﻮﺩﺓ‪ ،‬ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ‪-‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﺃﻧﻪ‬ ‫ﻚ ﺃﻥ ﺗ‪‬ﺮﺿﻲ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪،‬‬ ‫ﻛﺎﻥ ﻗﺪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﻋﻠﻰ ﺻﻔﻴ‪‬ﺔ ﰲ ﺷﻲﺀ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻌﺎﺋﺸﺔ‪ :‬ﻫﻞ ﹶﻟ ِ‬ ‫ﻚ ﻳﻮﻣﻲ؟ ﻗﺎﻟﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﻌﺪﺕ ﻋﺎﺋﺸ ﹸﺔ ﺇﱃ ﺟﻨﺐ ﺍﻟﻨﱯ ج ﰲ ﻳﻮﻡ ﺻﻔﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺐ ﹶﻟ ِ‬ ‫ﻭﺃﹶﻫ ‪‬‬ ‫ﻚ( ﻓﻘﺎﻟﹶﺖ‪ :‬ﹶﺫِﻟ ‪‬‬ ‫ﻚ ﻓﹶﻀﻞ ﺍﻟﻠﱠ ِﻪ ﻳ‪‬ﺆﺗﻴﻪ ﻣﻦ ﻳ‪‬ﺸﺎﺀ‬ ‫ﺲ ﻳ‪‬ﻮ ‪‬ﻣ ِ‬ ‫ﺸﺔﹸ‪ ،‬ﻓﹶﺈﻧ‪‬ﻪ ﻟﹶﻴ ‪‬‬ ‫ﻚ ‪‬ﻋﻨ‪‬ﻲ ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫)ﺇﹶﻟْﻴ ِ‬ ‫)‪(١٣٨‬‬ ‫ﻭﺃﺧﱪﺗﻪ ﺑﺎﳋﱪِ‪ ،‬ﻓﺮﺿ ‪‬ﻲ ﻋﻨﻬﺎ ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻭﻫﺒﺘﻬﺎ ﺫﻟﻚ ﺍﻟﻴﻮ ‪‬ﻡ ﻭﺗﻠﻚ ﺍﻟﻨ‪‬ﻮﺑ‪‬ﺔ ﺍﳋﺎﺻﺔ‪،‬‬ ‫ﻭﻳﺘﻌﲔ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺴﻢ ﻟﺴﺒﻊ ﻣﻨﻬﻦ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ‬ ‫ﻻ ﺭﻳﺐ ﻓﻴﻪ ﺃﻥ ﺍﻟﻘﺴﻢ ﻛﺎﻥ ﻟﺜﻤﺎﻥٍ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ .‬ﻭﻟﻮ ﺍﺗﻔﻘﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﳌﻦ ﻟﻪ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﺯﻭﺟﺘﲔ‪ ،‬ﻓﻮﻫﺒﺖ ﺇﺣﺪﺍﻫﻦ ﻳﻮﻣﻬﺎ ﻟﻸﺧﺮﻯ‪ ،‬ﻓﻬﻞ ﻟﻠﺰﻭﺝ ﺃﻥ ﻳ‪‬ﻮﺍِﻟ ‪‬ﻲ ﺑﲔ ﻟﻴﻠﺔ ﺍﳌﻮﻫﻮﺑﺔ‬ ‫ﻭﻟﻴﻠﺘﻬﺎ ﺍﻷﺻﻠﻴﺔ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻟﻴﻠﺔ ﺍﻟﻮﺍﻫﺒﺔ ﺗﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳚﻌﻞ ﻟﻴﻠﹶﺘﻬﺎ ﻫﻲ ﺍﻟﻠﻴﻠﺔ‬ ‫ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺴﺘﺤﻘﻬﺎ ﺍﻟﻮﺍﻫﺒﺔ ﺑﻌﻴﻨﻬﺎ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﻳﺄﰐ ﺃﻫﻠﹶﻪ ﺁﺧ ‪‬ﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺃﻭﻟﻪ‪ ،‬ﹶﻓﻜﹶﺎ ﹶﻥ ﺇﺫﺍ ﺟﺎﻣﻊ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﺭﲟﺎ ﺍﻏﺘﺴﻞ‬ ‫ﻭﻧﺎﻡ‪ ،‬ﻭﺭﲟﺎ ﺗﻮﺿﺄ ﻭﻧﺎﻡ‪ .‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴ‪‬ﺒﻴﻌﻲ ﻋﻦ ﺍﻷﺳﻮﺩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺭﲟﺎ ﻧﺎﻡ‪ ،‬ﻭﱂ ﳝﺲ ﻣﺎﺀ)‪ (١٣٩‬ﻭﻫﻮ ﻏﻠﻂ ﻋﻨﺪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﺃﺷﺒﻌﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﰲ‬ ‫ﻛﺘﺎﺏ )‪‬ﺬﻳﺐ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﻭﺇﻳﻀﺎﺡ ﻋﻠﻠﻪ ﻭﻣﺸﻜﻼﺗﻪ‪.‬‬ ‫)‪ (١٣٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١٤٦٢‬‬ ‫)‪ (١٣٧‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢١٣٥‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٧٤/٩‬ﻭﻣﺴﻠﻢ )‪.(١٤٦٣‬‬ ‫)‪ (١٣٨‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٩٧٣‬‬ ‫)‪ (١٣٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٨٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١١٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٥٨٣‬‬


‫‪٧٨‬‬ ‫ﻭﻛﺎﻥ ﻳﻄﻮﻑ ﻋﻠﻰ ﻧﺴﺎﺋﻪ ﺑﻐﺴﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﺭﲟﺎ ﺍﻏﺘﺴﻞ ﻋﻨﺪ ﻛﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻌﻞ ﻫﺬﺍ‬ ‫ﻭﻫﺬﺍ‪.‬‬ ‫ﻕ ﺃﻫﻠﻪ ﻟﻴﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﺫﻟﻚ)‪.(١٤٠‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺎﻓﺮ ‪‬ﻭﹶﻗ ِﺪﻡ‪ ،‬ﱂ ﻳﻄ ‪‬ﺮ ْ‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ وﺳﻴﺮﺗﻪ ج ﻓﻲ ﻧﻮﻣﻪ واﻧﺘﺒﺎهﻪ‬

‫ﻛﺎﻥ ﻳﻨﺎ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﺗﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨ‪‬ﻄﻊ ﺗﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﳊﺼﲑ ﺗﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺭﺽ‬ ‫ﺗﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ﺗﺎﺭﺓ ﺑﲔ ِﺭﻣ‪‬ﺎﻟﻪِ‪ ،‬ﻭﺗﺎﺭﺓ ﻋﻠﻰ ﻛِﺴﺎﺀ ﺃﺳﻮﺩ‪ .‬ﻗﺎﻝ ﻋﺒ‪‬ﺎﺩ ﺑﻦ ﲤﻴﻢ ﻋﻦ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﷲ ج ﻣ‪‬ﺴﺘﻠﻘﻴﹰﺎ ﰲ ﺍﳌﺴﺠﺪ ﻭﺍﺿﻌﹰﺎ ﺇﺣﺪﻯ ﺭِﺟﻠﻴﻪ ﻋﻠﻰ ﺍﻷﺧﺮﻯ)‪.(١٤١‬‬ ‫ﻋﻤﻪ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺴ ‪‬ﺢ ﻳﻨﺎﻡ ﻋﻠﻴﻪ ﻳﺜﲎ ﺑﺜﹶﻨﻴﺘﲔ‪ ،‬ﻭﺛﹸﲏ ﻟﻪ ﻳﻮﻣﹰﺎ‬ ‫ﻭﻛﺎﻥ ﻓﺮﺍﺷﻪ ﹶﺃﺩ‪‬ﻣﹰﺎ ﺣﺸﻮ‪‬ﻩ ﻟِﻴﻒ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ِﻣ ْ‬ ‫ﻼﺗِﻲ‬ ‫ﺻﹶ‬ ‫ﺃﺭﺑﻊ ﺛﻨﻴﺎﺕ‪ ،‬ﻓﻨﻬﺎﻫﻢ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ‪ ) :‬ﺭﺩ‪‬ﻭﻩ ﺇﻟﹶﻰ ﺣ‪‬ﺎِﻟ ِﻪ ﺍ َﻷ ‪‬ﻭﻝِ‪ ،‬ﻓﹶﺈﻧ‪‬ﻪ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻨِﻲ ‪‬‬ ‫ﺍﻟﱠﻠْﻴﻠﹶﺔ()‪ .(١٤٢‬ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻧﺎﻡ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﺗﻐﻄﻰ ﺑﺎﻟﻠﺤﺎﻑ‪ ،‬ﻭﻗﺎﻝ ﻟﻨﺴﺎﺋﻪ‪) :‬ﻣ‪‬ﺎ ﹶﺃﺗ‪‬ﺎﻧِﻲ‬ ‫ﻑ ﺍ ْﻣ ‪‬ﺮﹶﺃ ٍﺓ ِﻣْﻨ ﹸﻜﻦ‪ ‬ﹶﻏْﻴ ‪‬ﺮ ﻋ‪‬ﺎِﺋﺸ‪‬ﺔ()‪.(١٤٣‬‬ ‫ِﺟﺒْﺮﻳﻞﹸ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﰲ ِﻟﺤ‪‬ﺎ ِ‬ ‫ﻭﻛﺎﻧﺖ ﻭﺳﺎﺩﺗ‪‬ﻪ ﹶﺃﺩ‪‬ﻣﹰﺎ ﺣﺸﻮﻫﺎ ﻟﻴﻒ‪.‬‬ ‫)‪(١٤٤‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﻟﻠﻨﻮﻡ ﻗﺎﻝ‪) :‬ﺑِﺎﲰِﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃ ْﺣﻴ‪‬ﺎ ‪‬ﻭﺃﹶﻣﻮﺕ‪. (‬‬ ‫ﻭﻛﺎﻥ ﳚﻤﻊ ﻛﻔﱠْﻴ ِﻪ ﰒ ﻳﻨﻔﹸﺚ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ‪﴿ :‬ﹸﻗ ﹾﻞ ﻫ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ﴾ ﻭ﴿ﹸﻗ ﹾﻞ‬ ‫ﺱ﴾ ﰒ ﳝﺴﺢ ‪‬ﻤﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺟﺴﺪﻩ‪ ،‬ﻳﺒﺪﹸﺃ‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺏ ﺍﹾﻟ ﹶﻔﹶﻠ ِﻖ﴾ ﻭ﴿ﹸﻗ ﹾﻞ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬ﺮ ‪‬‬ ‫ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬ﺮ ‪‬‬ ‫)‪(١٤٥‬‬ ‫‪‬ﻤﺎ ﻋﻠﻰ ﺭﺃﺳﻪ‪ ،‬ﻭﻭﺟﻬﻪ‪ ،‬ﻭﻣﺎ ﺃﻗﺒ ﹶﻞ ِﻣ ْﻦ ﺟﺴﺪﻩ‪ ،‬ﻳﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺙ ﻣﺮﺍﺕ ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻨﺎﻡ ﻋﻠﻰ ﺷِﻘﻪ ﺍﻷﳝﻦ‪ ،‬ﻭﻳﻀﻊ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﲢﺖ ﺧﺪﻩ ﺍﻷﳝﻦ‪ ،‬ﰒ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪‬‬

‫)‪ (١٤٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٧ ،٢٩٦/٩‬ﻭﻣﺴﻠﻢ )‪.(١٨٢) (١٥٢٧/٣‬‬ ‫)‪ (١٤١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦٨/١١ ،٣٣٤/١٠‬ﻭﻣﺴﻠﻢ )‪.(٢١٠٠‬‬ ‫)‪ (١٤٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ ﺭﻗﻢ )‪.(٣٢٢‬‬ ‫)‪ (١٤٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٨٤/٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٨٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٦٩ ،٦٨/٧‬‬ ‫)‪ (١٤٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٩٦/١١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤١٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٤٩‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‬ ‫)‪.(٢٧١١‬‬ ‫)‪ (١٤٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٧/١١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٥٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٣٩٩‬‬


‫‪٧٩‬‬ ‫ﷲ ﺍﱠﻟﺬِﻱ‬ ‫ﻚ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺗ‪‬ﺒ ‪‬ﻌﺚﹸ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻙ()‪ .(١٤٦‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ‪) :‬ﺍﳊﻤ ‪‬ﺪ ِ‬ ‫ﻗِﲏ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬‬ ‫ﻱ( ﺫﻛﺮﻩ ﻣﺴﻠﻢ)‪.(١٤٧‬‬ ‫ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳﻘﹶﺎﻧ‪‬ﺎ ‪‬ﻭ ﹶﻛﻔﹶﺎﻧ‪‬ﺎ ﻭ‪‬ﺁﻭ‪‬ﺍﻧ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﻜ ْﻢ ِﻣ ‪‬ﻤ ْﻦ ﹶﻻ ﻛﹶﺎِﻓ ‪‬ﻲ ﻟﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻣﺆْﻭ ‪‬‬ ‫ﺕ ﻭﺍ َﻷ ْﺭﺽِ‪ ،‬ﻭﺭ‪‬ﺏ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺃﻭﻯ ﺍﱃ ﻓﺮﺍﺷﻪ‪) :‬ﺍﻟﻠﹼﻬﻢ ﺭﺏ ﺍﻟ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟﻨ‪‬ﻮﻯ‪ ،‬ﻣﱰ ﹶﻝ ﺍﻟ‪‬ﺘ ْﻮﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﻹﳒِﻴﻞِ‪،‬‬ ‫ﳊ ‪‬‬ ‫ﺏ ﻛ ﱢﻞ ﺷ‪‬ﻲﺀٍ‪ ،‬ﻓﹶﺎِﻟ ‪‬ﻖ ﺍ ﹶ‬ ‫ﺵ ﺍﻟ ‪‬ﻌﻈِﻴﻢِ‪ ،‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺍﻟ ‪‬ﻌ ْﺮ ِ‬ ‫ﻚ‬ ‫ﺲ ﹶﻗْﺒﹶﻠ ‪‬‬ ‫ﺖ ﺍ َﻷﻭ‪ ‬ﹸﻝ ﹶﻓﻠﹶﻴ ‪‬‬ ‫ﺖ ﺁﺧِﺬ ِﺑﻨ‪‬ﺎﺻِﻴِﺘﻪِ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﻣِﻦ ‪‬ﺷ ‪‬ﺮ ﹸﻛﻞﱢ ﺫِﻱ ‪‬ﺷ ‪‬ﺮ ﺃﹶﻧ ‪‬‬ ‫ﻭ‪‬ﺍﻟﻔﹸ ْﺮﻗﹶﺎﻥِ‪ ،‬ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺖ ﺍﻟﻈﱠﺎ ِﻫﺮ‪ ‬ﹶﻓﹶﻠْﻴ ‪‬‬ ‫ﺲ ‪‬ﺑ ْﻌ ‪‬ﺪ ‪‬ﻙ ‪‬ﺷﻲﺀٌ‪ ،‬ﻭﺃﹶﻧ ‪‬‬ ‫ﺖ‬ ‫ﻚ ﺷﻲﺀٌ‪ ،‬ﻭﹶﺃْﻧ ‪‬‬ ‫ﺲ ﹶﻓ ْﻮﹶﻗ ‪‬‬ ‫ﺖ ﺍﻵ ِﺧﺮ‪ ،‬ﹶﻓﹶﻠْﻴ ‪‬‬ ‫ﺷ‪‬ﻲﺀٌ‪ ،‬ﻭﺃﹶﻧ ‪‬‬ ‫ﺾ ‪‬ﻋﻨ‪‬ﺎ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﹶﺃ ﹾﻏِﻨﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﻔ ﹾﻘ ِﺮ()‪.(١٤٨‬‬ ‫ﻚ ﺷ‪‬ﻲﺀٌ‪ ،‬ﺍﻗ ِ‬ ‫ﺲ ﺩ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺍﻟﺒ‪‬ﺎ ِﻃﻦ‪ ،‬ﹶﻓﹶﻠْﻴ ‪‬‬ ‫ﺖ ﺳﺒﺤ‪‬ﺎ‪‬ﻧﻚ‪ ،‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﺇﻧ‪‬ﻲ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻣﻦ ﻣﻨﺎﻣﻪ ﰲ ﺍﻟﻠﻴﻞ ﻗﺎﻝ‪ ) :‬ﹶﻻ ﺇﻟﹶﻪ ِﺇﻻﱠ ﹶﺃْﻧ ‪‬‬ ‫ﲪ‪‬ﺘﻚ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺯﺩْﱐ ﻋِﻠﻤﺎﹰ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﺰِﻍ ﻗﹶﻠﱯ ‪‬ﺑ ْﻌ ‪‬ﺪ ﺇِﺫ ‪‬ﻫﺪ‪‬ﻳﺘ‪‬ﲏ‪،‬‬ ‫ﻚ ‪‬ﺭ ‪‬‬ ‫ﺃﺳﺘ ْﻐﻔِﺮ ‪‬ﻙ ِﻟﺬﹶﻧﺒِﻲ‪ ،‬ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ﺖ ﺍﹾﻟﻮ‪‬ﻫﺎﺏ()‪.(١٤٩‬‬ ‫ﻚ ﺃﹶﻧ ‪‬‬ ‫ﻚ ‪‬ﺭ ْﺣ ‪‬ﻤﺔﹶ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﺐ ﱄ ﻣِﻦ ﻟﹶﺪﻧ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ْ‬ ‫ﻱ ﺃﹶﺣﻴ‪‬ﺎﻧ‪‬ﺎ ﺑ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﹶﺃﻣ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻭِﺇﹶﻟْﻴ ِﻪ‬ ‫ﺤ ْﻤ ‪‬ﺪ ﷲ ﺍﻟﱠ ِﺬ ‪‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﻧﺘﺒﻪ ﻣﻦ ﻧﻮﻣﻪ ﻗﺎﻝ‪) :‬ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ‪‬ﻨﺸ‪‬ﻮﺭ()‪ .(١٥٠‬ﰒ ﻳﺘﺴﻮ‪‬ﻙ‪ ،‬ﻭﺭﲟﺎ ﻗﺮﹶﺃ ﺍﻟﻌﺸﺮ ﺍﻵﻳﺎﺕ ﻣﻦ ﺁﺧﺮ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﻣﻦ ﻗﻮﻟﻪ‪﴿ :‬ﺇ ﹶﻥ‬ ‫ﺽ‪ ﴾...‬ﺇِﱃ ﺁﺧﺮﻫﺎ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٥١)[٢٠٠-١٩٠:‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺕ ﻭﺍ َﻷ ْﺭ ِ‬ ‫ﰲ ‪‬ﺧ ﹾﻠ ِﻖ ﺍﻟﺴ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺖ ﹶﻗ‪‬ﻴﻢ‪‬‬ ‫ﺤ ْﻤﺪ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﻭﺍ َﻷﺭْﺽ ‪‬ﻭ ‪‬ﻣ ْﻦ ﻓِﻴﻬﻦ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭﺍ ِ‬ ‫ﺖ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟ ‪‬‬ ‫ﺤ ْﻤﺪ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫)ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ ‪‬‬ ‫ﺤﻖ‪ ،‬ﻭِﻟﻘﹶﺎ ‪‬ﺅ ‪‬ﻙ‬ ‫ﺤﻖ‪ ،‬ﻭ ‪‬ﻭ ْﻋﺪ‪ ‬ﻙ ﺍﹾﻟ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻤْﺪ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺽ ‪‬ﻭ ‪‬ﻣ ْﻦ ﻓِﻴ ِﻬﻦ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﺕ ﻭﺍﻷَﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﻚ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ‪‬ﺣﻖ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ ‪‬‬ ‫ﳉﻨ‪ ‬ﹸﺔ ‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍﻟﻨ‪‬ﺒﻴ‪‬ﻮ ﹶﻥ ‪‬ﺣﻖ‪ ،‬ﻭﻣ‪ ‬‬ ‫‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍ ﹶ‬ ‫ﻚ‬ ‫ﺻ ْﻤﺖ‪ ،‬ﻭِﺇﹶﻟْﻴ ‪‬‬ ‫ﻚ ﺧ‪‬ﺎ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧْﺒﺖ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﻚ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠﺖ‪ ،‬ﻭِﺇﹶﻟْﻴ ‪‬‬ ‫ﻚ ﺁ ‪‬ﻣْﻨﺖ‪ ،‬ﻭ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﺃﹶﺳﹶﻠ ْﻤﺖ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﺖ ِﺇﻟﹶﻬﻲ‪ ،‬ﹶﻻ‬ ‫ﺣ‪‬ﺎ ﹶﻛ ْﻤﺖ‪ ،‬ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ﱄ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ْﻣﺖ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ْﺮﺕ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ْﺳ ‪‬ﺮ ْﺭﺕ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ْﻋﹶﻠْﻨﺖ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫)‪ (١٤٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٤٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٣٩٥‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٢٣٥٠‬‬ ‫)‪ (١٤٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٧١٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٣٩٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٥٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٢٨٨ ،١٦٧ ،١٥٣/٣‬‬ ‫)‪ (١٤٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٧١٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٣٩٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٥١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٥٣٦ ،٤٠٤ ،٣٨١/٢‬‬ ‫)‪ (١٤٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٠٦١‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٢٣٥٩‬ﻭﺍﳊﺎﻛﻢ )‪.(٥٤٠/١‬‬ ‫)‪ (١٥٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١١١/١١‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٢٧١١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤١٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(٥٠٤٩‬‬ ‫)‪ (١٥١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٥٠/١‬ﻭﻣﺴﻠﻢ )‪.(٧٦٣‬‬


‫‪٨٠‬‬ ‫ﺖ()‪.(١٥٢‬‬ ‫ِﺇﹶﻟ ‪‬ﻪ ِﺇﻻﱠ ﹶﺃْﻧ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻨﺎﻡ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻳﻘﻮﻡ ﺁﺧﺮﻩ‪ ،‬ﻭﺭﲟﺎ ﺳﻬﺮ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﰲ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ‪،‬‬ ‫ﻭﻛﺎﻥ ﺗﻨﺎ ‪‬ﻡ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻻ ﻳﻨﺎ ‪‬ﻡ ﻗﻠﺒ‪‬ﻪ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻧﺎﻡ‪ ،‬ﱂ ﻳ‪‬ﻮﻗﻈﻮﻩ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﺴﺘﻘﻴﻆ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮ‪‬ﺱ ﺑﻠﻴﻞ‪ ،‬ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﳝﻦ‪ ،‬ﻭﺇﺫﺍ ﻋﺮ‪‬ﺱ ﻗﺒﻴﻞ ﺍﻟﺼﺒﺢ‪،‬‬ ‫ﻧﺼﺐ ﺫﺭﺍﻋﻪ‪ ،‬ﻭﻭﺿﻊ ﺭﺃﺳﻪ ﻋﻠﻰ ﻛﻔﻪ)‪ ،(١٥٣‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﰲ‬ ‫)ﺻﺤﻴﺤﻪ(‪ :‬ﻛﺎﻥ ﺇﺫﺍ ﻋﺮ‪‬ﺱ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﺗﻮﺳﺪ ﳝﻴﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻋﺮ‪‬ﺱ ﻗﺒﻴﻞ ﺍﻟﺼﺒﺢ‪ ،‬ﻧﺼﺐ‬ ‫ﺳﺎﻋﺪﻩ‪ ،‬ﻭﺃﻇﻦ ﻫﺬﺍ ﻭﳘﺎﹰ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺣﺪﻳﺚ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﻭﺍﻟﺘﻌﺮﻳﺲ ﺇﳕﺎ ﻳﻜﻮﻥ ﻗﹸﺒﻴﻞ ﺍﻟﺼﺒﺢ‪.‬‬ ‫ﻭﻛﺎﻥ ﻧﻮﻣﻪ ﺃﻋﺪ ﹶﻝ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻫﻮ ﺃﻧﻔﻊ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﺍﻷﻃﺒﺎﺀ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﻮ ﺛﻠﺚ‬ ‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﲦﺎﻥ ﺳﺎﻋﺎﺕ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺮآﻮب‬

‫ﺴ ‪‬ﺮ ‪‬ﺟ ﹰﺔ ﺗﺎﺭﺓ‪ ،‬ﻭ ‪‬ﻋ ِﺮﻳ‪‬ﺎ ﺃﺧﺮﻯ‪،‬‬ ‫ﺭﻛﺐ ﺍﳋﻴ ﹶﻞ ﻭﺍﻹِﺑﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ‪ ،‬ﻭﺭﻛﺐ ﺍﻟﻔﺮﺱ ﻣ‪ْ ‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺠﺮﻳﻬﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻛﺐ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﻮ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﺭﲟﺎ ﺃﺭﺩﻑ ﺧﻠﻔﻪ‬ ‫ﻋﻠﻰ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﺭﲟﺎ ﺃﺭﺩﻑ ﺧﻠﻔﻪ‪ ،‬ﻭﺃﺭﻛﺐ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﻋﻠﻰ ﺑﻌﲑ‪ ،‬ﻭﺃﺭﺩﻑ‬ ‫ﺾ ﻧﺴﺎﺋﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﻛﺜ ‪‬ﺮ ﻣﺮﺍﻛﺒﻪ ﺍﳋﻴﻞ ﻭﺍﻹِﺑﻞ‪ .‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺒﻐﺎﻝ‪ ،‬ﻓﺎﳌﻌﺮﻭﻑ‬ ‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺃﺭﺩﻑ ﺑﻌ ‪‬‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﻨﻬﺎ ﺑﻐﻠﺔ ﻭﺍﺣﺪﺓ ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺑﻌ ‪‬‬ ‫ﺾ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺍﻟﺒﻐﺎﻝ ﻣﺸﻬﻮﺭﺓ ﺑﺄﺭﺽ‬ ‫ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻞ ﳌﺎ ﺃﻫﺪﻳﺖ ﻟﻪ ﺍﻟﺒﻐﻠﺔ ﻗﻴﻞ‪ :‬ﺃﻻ ﻧ‪‬ﱰﻱ ﺍﳋﻴﻞ ﻋﻠﻰ ﺍﳊﻤﺮ؟ ﻓﻘﺎﻝ‪ِ) :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ‬ ‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ْﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ()‪.(١٥٤‬‬ ‫ِﺫِﻟ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺍﲣﺬ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﻟﻐﻨﻢ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳ‪‬ﺤﺐ ﺃﻥ ﺗﺰﻳﺪ ﻋﻠﻰ‬ ‫ﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ‪‬ﻤﺔ‪ ،‬ﺫﺑﺢ ﻣﻜﺎ‪‬ﺎ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﲣﺬ ﺍﻟﺮﻗﻴﻖ ﻣﻦ ﺍﻹِﻣﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻛﺎﻥ‬ ‫)‪ (١٥٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠١/١١‬ﻭﻣﺴﻠﻢ )‪.(٧٦٩‬‬ ‫)‪ (١٥٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ )‪.(٢٥٧‬‬ ‫)‪ (١٥٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٥٦٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٤/٦‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٩٨ ،٩٥ ،٧٨/١‬‬ ‫‪ ،(١٥٨ ،١٣٢ ،١٠٠‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(١٦٣٩‬‬


‫‪٨١‬‬ ‫ﻣﻮﺍﻟﻴﻪ ﻭﻋﺘﻘﺎﺅﻩ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻹِﻣﺎﺀ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﰲ )ﺟﺎﻣﻌﻪ( ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺃﰊ ﺃﻣﺎﻣﺔ ﻭﻏﲑﻩ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺃﳝﺎ ﺍﻣْﺮﻯ ٍﺀ ﹶﺃ ْﻋ‪‬ﺘ ‪‬ﻖ ﺍﻣﺮ َﺀﹰﺍ ﻣﺴﻠِﻤﺎﹶ‪ ،‬ﻛﹶﺎ ﹶﻥ ِﻓﻜﹶﺎﻛﹶﻪ ِﻣ ‪‬ﻦ‬ ‫ﺴِﻠ ‪‬ﻤﺘ‪‬ﲔ‪ ،‬ﻛﹶﺎ‪‬ﻧﺘ‪‬ﺎ‬ ‫ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻛﻞﱡ ﻋﻀ ِﻮ ﻣِﻨ ‪‬ﻪ ﻋﻀﻮﹰﺍ ﻣِﻨﻪ‪ ،‬ﻭﹶﺃ‪‬ﻳﻤ‪‬ﺎ ﺍﻣْﺮﻯ ٍﺀ ﻣﺴﻠِﻢ ﺃﹶﻋ‪‬ﺘ ‪‬ﻖ ﺍ ْﻣ ‪‬ﺮﺃﹶﺗﲔ ﻣ ْ‬ ‫)‪(١٥٥‬‬ ‫ِﻓﻜﹶﺎ ﹶﻛﻪ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺭِ‪ ،‬ﳚﺰِﻯ ُﺀ ﻛﻞ ﻋﻀﻮﻳﻦ ﻣِﻨ ‪‬ﻬﻤ‪‬ﺎ ﻋ‪‬ﻀﻮﹰﺍ ﻣِﻨﻪ‪ (‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬ ‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺘﻖ ﺍﻟﻌﺒﺪ ﺃﻓﻀﻞ‪ ،‬ﻭﺃﻥ ﻋﺘﻖ ﺍﻟﻌﺒﺪ ‪‬ﻳ ْﻌﺪِﻝ ﻋﺘﻖ ﺃﻣﺘﲔ‪ ،‬ﻓﻜﺎﻥ ﺃﻛﺜﺮ‬ ‫ﻋﺘﻘﺎﺋﻪ ج ﻣﻦ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﳌﻮﺍﺿﻊ ﺍﳋﻤﺴﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﻨﺼﻒ‬ ‫ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻌﻘﻴﻘﺔ‪ ،‬ﻓﺈﻧﻪ ﻋﻦ ﺍﻷﻧﺜﻰ ﺷﺎﺓ‪ ،‬ﻭﻋﻦ ﺍﻟﺬﻛﺮ ﺷﺎﺗﺎﻥ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪،‬‬ ‫ﻭﻓﻴﻪ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﺻﺤﺎﺡ ﻭﺣﺴﺎﻥ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﺷﻬﺎﺩﺓ ﺍﻣﺮﺃﺗﲔ ﺑﺸﻬﺎﺩﺓ‬ ‫ﺭﺟﻞ‪ .‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﲑﺍﺙ ﻭﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺪﻳﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺑﺎﻉ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺍﺷﺘﺮﻯ‬ ‫ﻭﻛﺎﻥ ﺷﺮﺍﺅﻩ ﺑﻌﺪ ﺃﻥ ﺃﻛﺮﻣﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﺮﺳﺎﻟﺘﻪ ﺃﻛﺜﹶﺮ ﻣﻦ ﺑﻴﻌﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻌﺪ ﺍﳍﺠﺮﺓ‬ ‫ﻻ ﻳﻜﺎﺩ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﺍﻟﺒﻴﻊ ﺇﻻ ﰲ ﻗﻀﺎﻳﺎ ﻳﺴﲑﺓ ﺃﻛﺜﺮﻫﺎ ﻟﻐﲑﻩ‪ ،‬ﻛﺒﻴﻌﻪ ﺍﻟﻘﺪﺡ ﻭﺍﳊﻠﺲ ﻓﻴﻤﻦ‬ ‫ﻳﺰﻳﺪ‪ ،‬ﻭﺑﻴﻌﻪ ﻳﻌﻘﻮﺏ ﺍﳌﺪﺑ‪‬ﺮ ﻏﻼﻡ ﺃﰊ ﻣﺬﻛﻮﺭﺓ‪ ،‬ﻭﺑﻴﻌﻪ ﻋﺒﺪﹰﺍ ﺃﺳﻮﺩ ﺑﻌﺒﺪﻳﻦ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺷﺮﺍﺅﻩ‪ ،‬ﻓﻜﺜﲑ‪ ،‬ﻭﺁﺟﺮ‪ ،‬ﻭﺍﺳﺘﺄﺟﺮ‪ ،‬ﻭﺍﺳﺘﺌﺠﺎﺭﻩ ﺃﻛﺜﺮ ﻣﻦ ﺇﳚﺎﺭﻩ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺤﻔﻆ‬ ‫ﻋﻨﻪ ﺃﻧﻪ ﺃﺟﺮ ﻧﻔﺴﻪ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﰲ ﺭﻋﺎﻳﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺃﺟﺮ ﻧﻔﺴﻪ ﻣﻦ ﺧﺪﳚﺔ ﰲ ﺳﻔﺮﻩ ﲟﺎﳍﺎ ﺇﱃ‬ ‫ﺍﻟﺸﺎﻡ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻘﺪ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﻓﺎﳌﻀﺎﺭﺏ ﺃﻣﲔ‪ ،‬ﻭﺃﺟﲑ‪ ،‬ﻭﻭﻛﻴﻞ‪ ،‬ﻭﺷﺮﻳﻚ‪ ،‬ﻓﺄﻣﲔ ﺇﺫﺍ‬ ‫ﻗﺒﺾ ﺍﳌﺎﻝ‪ ،‬ﻭﻭﻛﻴﻞ ﺇﺫﺍ ﺗﺼﺮﻑ ﻓﻴﻪ‪ ،‬ﻭﺃﺟﲑ ﻓﻴﻤﺎ ﻳ‪‬ﺒﺎﺷﺮﻩ ﺑﻨﻔﺴﻪ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺷﺮﻳﻚ ﺇﺫﺍ‬ ‫ﻇﻬﺮ ﻓﻴﻪ ﺍﻟﺮﺑﺢ‪ .‬ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺑﺪﺭ‪ ،‬ﻋﻦ ﺃﰊ‬ ‫ﺍﻟﺰﺑﲑ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﺁﺟ ‪‬ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻧﻔﺴﻪ ﻣِﻦ ﺧﺪﳚﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ ﺳﻔﺮﺗﲔ ﺇﱃ‬ ‫ﺹ)‪ ،(١٥٦‬ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺍﻹِﺳﻨﺎﺩ‪.‬‬ ‫ﺵ ﻛﻞ ﺳ‪‬ﻔ ‪‬ﺮ ٍﺓ ِﺑ ﹶﻘﻠﹸﻮ ٍ‬ ‫‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫ﻗﺎﻝ ﰲ )ﺍﻟﻨﻬﺎﻳﺔ(‪ :‬ﺟﺮ‪‬ﺵ‪ ،‬ﺑﻀﻢ ﺍﳉﻴﻢ ﻭﻓﺘﺢ ﺍﻟﺮﺍﺀ ﻣِﻦ ﳐﺎﻟﻴﻒ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻫﻮ‬ ‫)‪ (١٥٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٥٤٧‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٣٥/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٩٦٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(٢٥٢٢‬‬ ‫)‪ (١٥٦‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(١٨٢/٣‬‬


‫‪٨٢‬‬ ‫ﺑﻔﺘﺤﻬﻤﺎ ﺑﻠﺪ ﺑﺎﻟﺸﺎﻡ‪.‬‬ ‫ﺼﺢ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺑﻴﻊ ﺑﻦ‬ ‫ﻗﻠﺖ‪ :‬ﺇﻥ ﺻﺢ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ ﺍﳌﻔﺘﻮﺡ ﺍﻟﺬﻱ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻭﻻ ‪‬ﻳ ِ‬ ‫ﺑﺪﺭ ﻫﺬﺍ ﻫﻮ ﻋ‪‬ﹶﻠْﻴﻠﹶﺔ‪ ،‬ﺿﻌﻔﻪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‪ .‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﻷﺯﺩﻱ‪ :‬ﻣﺘﺮﻭﻙ‪،‬‬ ‫ﻭﻛﺄﻥ ﺍﳊﺎﻛﻢ ﻇﻨﻪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺑﺪﺭ ﻣﻮﱃ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ‪.‬‬ ‫ﺖ‬ ‫ﻭﺷﺎﺭﻙ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻭﳌﺎ ﻗﺪﻡ ﻋﻠﻴﻪ ﺷﺮﻳﻜ ‪‬ﻪ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺗ‪‬ﻌ ِﺮﻓﹸﲏ؟ ﻗﺎﻝ‪) :‬ﺃﻣﺎ ﻛﹸْﻨ ‪‬‬ ‫ﺖ ﻻ ﺗﺪ‪‬ﺍﺭِﻱ ﻭﻻ ‪‬ﺗﻤ‪‬ﺎﺭِﻱ()‪.(١٥٧‬‬ ‫ﻚ ﻛﹸْﻨ ‪‬‬ ‫ﺸﺮِﻳ ‪‬‬ ‫‪‬ﺷﺮِﻳﻜﻲ؟ ﹶﻓِﻨ ْﻌ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﻭﺗﺪﺍﺭﻯﺀ ﺑﺎﳍﻤﺰﺓ ﻣﻦ ﺍﳌﺪﺍﺭﺃﺓ‪ ،‬ﻭﻫﻲ ﻣﺪﺍﻓﻌﺔ ﺍﳊﻖ‪ ،‬ﺻﺎﺭﺕ ﻣﻦ ﺍﳌﺪﺍﺭﺍﺓ‪ ،‬ﻭﻫﻲ‬ ‫ﺍﳌﺪﺍﻓﻌﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ .‬ﻭﻭﻛﱠ ﹶﻞ ﻭ‪‬ﺗ ‪‬ﻮﻛﱠﻞ‪ ،‬ﻭﻛﺎﻥ ﺗﻮﻛﻴﻠﹸﻪ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺗﻮ ﹼﻛﻠِﻪ‪.‬‬ ‫ﻭﺃﻫﺪﻯ‪ ،‬ﻭﹶﻗِﺒ ﹶﻞ ﺍﳍﺪﻳﺔ‪ ،‬ﻭﺃﺛﺎﺏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻭﻫﺐ‪ ،‬ﻭﺍ‪‬ﺗ ‪‬ﻬﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﺴﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ‪،‬‬ ‫ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺳﻬﻤﻪ ﺟﺎﺭﻳﺔ‪ ) :‬ﻫْﺒﻬ‪‬ﺎ ﻟِﻲ( ﻓﻮ ‪‬ﻫﺒ‪‬ﻬﺎ ﻟﻪ‪ ،‬ﹶﻓﻔﹶﺎﺩ‪‬ﻯ ‪‬ﺎ ِﻣ ْﻦ ﺃ ْﻫ ِﻞ ﻣﻜﹼﺔ ﹸﺃﺳ‪‬ﺎﺭ‪‬ﻯ ِﻣ ‪‬ﻦ‬ ‫ﺍﳌﹸﺴﻠﻤﲔ)‪.(١٥٨‬‬ ‫ﻭﺍﺳﺘﺪﺍﻥ ﺑﺮﻫﻦ‪ ،‬ﻭﺑِﻐﲑ ﺭﻫﻦ‪ ،‬ﻭﺍﺳﺘﻌﺎﺭ‪ ،‬ﻭﺍﺷﺘﺮﻯ ﺑﺎﻟﺜﻤﻦ ﺍﳊﺎ ﱢﻝ ﻭﺍﳌﺆ ‪‬ﺟ ِﻞ‪.‬‬ ‫ﻭﺿﻤﻦ ﺿﻤﺎﻧﹰﺎ ﺧﺎﺻﹰﺎ ﻋﻠﻰ ﺭﺑ‪‬ﻪ ﻋﻠﻰ ﺃﻋﻤﺎ ٍﻝ ‪‬ﻣ ْﻦ ‪‬ﻋ ِﻤﻠﹶﻬﺎ ﻛﺎﻥ ﻣﻀﻤﻮﻧﹰﺎ ﻟﻪ ﺑﺎﳉﻨ‪‬ﺔ‪،‬‬ ‫)‪(١٥٩‬‬ ‫ﰲ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﱂ ﻳﺪﻉ ﻭﻓﺎ ًﺀ ﺃ‪‬ﺎ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳ‪‬ﻮﻓﻴﻬﺎ‬ ‫ﻭﺿﻤﺎﻧﺎ ﻋﺎﻣﹰﺎ ﻟﺪﻳﻮﻥ ﻣﻦ ﺗ‪‬ﻮ ﱠ‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﻋﺎﻡ ﻟﻸﺋﻤﺔ ﺑﻌﺪﻩ‪ ،‬ﻓﺎﻟﺴﻠﻄﺎﻥ ﺿﺎﻣﻦ ﻟﺪﻳﻮﻥ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﱂ‬ ‫ﻉ‬ ‫ﻳ‪‬ﺨﻠﻔﻮﺍ ﻭﻓﺎﺀً‪ ،‬ﻓﺈ‪‬ﺎ ﻋﻠﻴﻪ ﻳ‪‬ﻮﻓﻴﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻛﻤﺎ ﻳﺮﺛﻪ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬ﺪ ْ‬ ‫ﻉ ﻭﻓﺎﺀً‪ ،‬ﻭﻛﺬﻟﻚ ﻳ‪ْ‬ﻨ ِﻔﻖ‪ ‬ﻋﻠﻴﻪ ﰲ ﺣﻴﺎﺗﻪ ﺇﺫﺍ‬ ‫ﻭﺍﺭﺛﺎﹰ‪ ،‬ﻓﻜﺬﻟﻚ ﻳﻘﻀﻲ ﻋﻨﻪ ﺩﻳﻨ‪‬ﻪ ﺇﺫﺍ ﻣﺎﺕ ﻭﱂ ‪‬ﻳ ‪‬ﺪ ْ‬ ‫ﻒ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺃﺭﺿﹰﺎ ﻛﺎﻧﺖ ﻟﻪ‪ ،‬ﺟﻌﻠﻬﺎ ﺻﺪﻗ ﹰﺔ ﰲ ﺳﺒﻴﻞ‬ ‫ﱂ ﻳﻜﻦ ﻟﻪ ‪‬ﻣ ْﻦ ﻳ‪ْ‬ﻨ ِﻔﻖ‪ ‬ﻋﻠﻴﻪ‪ .‬ﻭﻭﻗ ‪‬‬ ‫ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺗﺸﻔﱠﻊ‪ ،‬ﻭ ‪‬ﺷﻔﱢﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺩ‪‬ﺕ ﺑﺮﻳﺮ ﹸﺓ ﺷﻔﺎﻋﺘ‪‬ﻪ ﰲ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻣ‪‬ﻐﻴﺜﺎﹰ‪ ،‬ﻓﻠﻢ ﻳﻐﻀﺐ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﻻ ‪‬ﻋِﺘﺐ‪ ،‬ﻭﻫﻮ ﺍﻷﺳﻮﺓ ﻭﺍﻟﻘﺪﻭﺓ‪ ،‬ﻭﺣﻠﻒ ﰲ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﲦﺎﻧﲔ ﻣﻮﺿﻌﺎﹰ‪ ،‬ﻭﺃﻣﺮﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻖ﴾‬ ‫ﺤ‪‬‬ ‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﻫ‪ ‬ﻮ ﹸﻗ ﹾﻞ ﺇِﻱ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ِﺇﻧ‪ ‬ﻪ ﹶﻟ ‪‬‬ ‫ﺴ‪‬ﺘْﻨِﺒﺌﹸﻮ‪‬ﻧ ‪‬‬ ‫ﺑﺎﳊﻠﻒ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻳ ْ‬ ‫ﻢ﴾‬ ‫]ﻳﻮﻧﺲ‪ [٥٣ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿:‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﹶﻻ ‪‬ﺗ ﹾﺄﺗِﻴﻨ‪‬ﺎ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ﹸﻗ ﹾﻞ ‪‬ﺑﹶﻠ ‪‬ﻰ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﻲ ﹶﻟ‪‬ﺘ ﹾﺄِﺗ‪‬ﻴ‪‬ﻨﻜﹸ ْ‬ ‫]ﺳﺒﺄ‪ [٣ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﺯ ‪‬ﻋ ‪‬ﻢ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪ ‬ﻭﹾﺍ ﺃﹶﻥ ﻟﹼﻦ ‪‬ﻳْﺒ ‪‬ﻌﺜﹸﻮﹾﺍ ﹸﻗ ﹾﻞ ‪‬ﺑﹶﻠ ‪‬ﻰ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﻲ ﹶﻟﺘ‪ْ‬ﺒ ‪‬ﻌﺜﹸﻦ‪ ‬ﹸﺛﻢ‪ ‬ﹶﻟ‪‬ﺘ‪‬ﻨﺒ‪ ‬ﺆﻥﹼ‬ ‫)‪ (١٥٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٨٣٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٢٨٧‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٢٥/٣‬‬ ‫)‪ (١٥٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٧٥٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٦٩٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٨٤٦‬ﻭﺃﲪﺪ )‪.(٤٦/٤‬‬ ‫)‪ (١٥٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣/١٢‬ﻭﻣﺴﻠﻢ )‪.(١٦١٩‬‬


‫‪٨٣‬‬ ‫ﺴ ‪‬ﲑ﴾ ]ﺍﻟﺘﻐﺎﺑﻦ‪ [٧ :‬ﻭﻛﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ِ‬ ‫ِﺑﻤ‪‬ﺎ ‪‬ﻋ ِﻤ ﹾﻠ‪‬ﺘ ْﻢ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﻳﺬﺍﻛِﺮ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﻻ ﻳ‪‬ﺴﻤﻴﻪ ﺑﺎﻟﻔﻘﻴﻪ‪ ،‬ﻓﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ ﻳﻮﻣﹰﺎ ﻫﻮ‬ ‫ﲔ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﻓﺘﻬﻴﺄ ﻟﻠﺤﻠﻒ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻭﺧﺼ ‪‬ﻢ ﻟﻪ‪ ،‬ﻓﺘﻮﺟﻬﺖ ﺍﻟﻴﻤ ‪‬‬ ‫ﺇﲰﺎﻋﻴﻞ‪ :‬ﺃﻭ ﲢِﻠﻒ‪ ‬ﻭﻣﺜﻠﹸﻚ ﳛﻠﻒ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؟! ﻓﻘﺎﻝ‪ :‬ﻭﻣﺎ ﳝﻨﻌﲏ ﻣﻦ ﺍﳊﻠِﻒ ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻠﹼﻪ‬ ‫ﺗﻌﺎﱃ ﻧﺒﻴﻪ ﺑﺎﳊﻠِﻒ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻳﻦ ﺫﻟﻚ؟ ﻓﺴﺮﺩﻫﺎ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ‪،‬‬ ‫ﻓﺎﺳﺘﺤﺴﻦ ﺫﻟﻚ ﻣﻨﻪ ﺟﺪﺍﹰ‪ ،‬ﻭﺩﻋﺎﻩ ﺑﺎﻟﻔﻘﻴﻪ ﻣِﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﻳ‪‬ﺴﺘﺜﲏ ﰲ ﳝﻴﻨﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﻳﻜﻔﱢﺮﻫﺎ ﺗﺎﺭﺓﹰ‪ ،‬ﻭﳝﻀﻲ ﻓﻴﻬﺎ ﺗﺎﺭﺓﹰ‪ ،‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﳝﻨﻊ‬ ‫ﺤﻠﱠﺔ‪.‬‬ ‫ﻋﻘﺪ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺍﻟﻜﻔﺎﺭﺓ ‪‬ﺗﺤ‪‬ﻠﻬ‪‬ﺎ ﺑﻌﺪ ﻋﻘﺪﻫﺎ‪ ،‬ﻭﳍﺬﺍ ﲰﺎﻫﺎ ﺍﷲ ‪‬ﺗ ِ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻤﺎﺯﺡ‪ ،‬ﻭﻳﻘﻮﻝ ﰲ ﻣ‪‬ﺰﺍ ِﺣﻪ ﺍﳊﻖ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻮﺭ‪‬ﻱ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ﰲ ﺗﻮﺭﻳﺘﻪ ﺇﻻ ﲝﻖ‪ ،‬ﻣﺜﻞ‬ ‫ﺃﻥ ﻳ‪‬ﺮﻳﺪ ﺟﻬﺔ ﻳﻘﺼِﺪﻫﺎ ﻓﻴﺴﺄﻝ ﻋﻦ ﻏﲑﻫﺎ ﻛﻴﻒ ﻃﺮﻳﻘﹸﻬﺎ؟ ﻭﻛﻴﻒ ﻣﻴﺎﻫ‪‬ﻬﺎ ﻭﻣﺴﻠﻜﻬﺎ؟ ﺃﻭ‬ ‫ﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻛﺎﻥ ﻳ‪‬ﺸﲑ ﻭﻳﺴﺘﺸﲑ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻌﻮﺩ ﺍﳌﺮﻳﺾ ﻭﻳﺸﻬ ‪‬ﺪ ﺍﳉِﻨﺎﺯﺓ‪ ،‬ﻭﻳ‪‬ﺠﻴﺐ ﺍﻟ ‪‬ﺪ ْﻋﻮ‪‬ﺓ‪ ،‬ﻭﳝﺸﻲ ﻣﻊ ﺍﻷﺭﻣﻠﺔ ﻭﺍﳌﺴﻜﲔ‬ ‫ﻭﺍﻟﻀﻌﻴﻒ ﰲ ﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﲰﻊ ﻣﺪﻳ ‪‬ﺢ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺃﺛﺎﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﺍﳌﺪﻳﺢ‪،‬‬ ‫ﺡ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺄﻛﺜ ‪‬ﺮ ﻣﺎ‬ ‫ﻓﻬﻮ ﺟﺰﺀ ﻳﺴﲑ ﺟﺪﹰﺍ ﻣِﻦ ﳏﺎﻣﺪﻩ‪ ،‬ﻭﺃﹶﺛﺎﺏ ﻋﻠﻰ ﺍﳊﻖ‪ .‬ﻭﺃﻣﺎ ﻣﺪ ‪‬‬ ‫ﺏ)‪.(١٦٠‬‬ ‫ﲔ ﺍﻟﺘ‪‬ﺮﺍ ‪‬‬ ‫ﻳﻜﻮﻥ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻓﻠﺬﻟﻚ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺃﻥ ﻳ‪‬ﺤﺜﹶﻰ ﰲ ﻭﺟ‪‬ﻮﻩ ﺍﳌﺪﺍﺣ ‪‬‬ ‫ﻓﺼﻞ‬

‫)‪(١٦١‬‬

‫ﻒ ﻧﻌﻠﻪ ﺑﻴﺪﻩ‪،‬‬ ‫ﺼ ‪‬‬ ‫ﻉ ‪ ،‬ﻭ ‪‬ﺧ ‪‬‬ ‫ﻭﺳﺎﺑﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻭﺻﺎﺭ ‪‬‬ ‫ﻭﺭﹶﻗ ‪‬ﻊ ﺛﻮﺑﻪ ﺑﻴﺪﻩ‪ ،‬ﻭﺭﹶﻗ ‪‬ﻊ ﺩﻟﻮﻩ‪ ،‬ﻭﺣﻠﺐ ﺷﺎﺗﻪ‪ ،‬ﻭﹶﻓﻠﹶﻰ ﺛﻮﺑ‪‬ﻪ‪ ،‬ﻭﺧﺪﻡ ﺃﻫﻠﻪ ﻭﻧﻔﺴﻪ‪ ،‬ﻭﲪﻞ‬ ‫ﻣﻌﻬﻢ ﺍﻟﻠﱠِﺒ ‪‬ﻦ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺭﺑﻂ ﻋﻠﻰ ﺑﻄﻨﻪ ﺍﳊﺠﺮ ﻣﻦ ﺍﳉﻮﻉ ﺗﺎﺭﺓ‪ ،‬ﻭﺷﺒﻊ ﺗﺎﺭﺓ‪،‬‬ ‫ﻑ ﻭﺃﺿﻴﻒ‪ ،‬ﻭﺃﺣﺘﺠﻢ ﰲ ‪‬ﻭﺳ‪‬ﻂ ﺭﺃﺳﻪ‪ ،‬ﻭﻋﻠﻰ ﻇﻬﺮ ﻗﺪﻣﻪ‪ ،‬ﻭﺍﺣﺘﺠﻢ ﰲ ﺍﻷﺧﺪﻋﲔ‬ ‫ﻭﺍﺿﺎ ‪‬‬ ‫ﺴ‪‬ﺘ ْﺮﻕِ‪ ،‬ﻭﲪﻰ‬ ‫ﻯ ﻭﱂ ﻳﻜ‪‬ﺘﻮِ‪،‬ﻭﺭﻗﻰ ﻭﱂ ‪‬ﻳ ْ‬ ‫ﻭﺍﻟﻜﺎﻫﻞ ﻭﻫﻮ ﻣﺎ ﺑﲔ ﺍﻟﻜﺘﻔﲔ‪ ،‬ﻭﺗﺪﺍﻭﻯ‪ ،‬ﻭﻛﻮ ‪‬‬ ‫ﺍﳌﺮﻳﺾ ﳑ‪‬ﺎ ﻳﺆﺫﻳﻪ‪.‬‬ ‫ﻭﺃﺻﻮﻝ ﺍﻟﻄﺐ ﺛﻼﺛﺔ‪ :‬ﺍﳊِﻤﻴﺔ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﺍﺳﺘﻔﺮﺍﻍ ﺍﳌﺎﺩﺓ ﺍﳌﻀﺮﺓ ‪ ،‬ﻗﺪ ﲨﻌﻬﺎ‬ ‫)‪ (١٦٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٣٠٠٢‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٨٠٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٢٣٩٥‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٧٤٢‬‬ ‫)‪ (١٦١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٧٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(١٧٨٥‬‬


‫‪٨٤‬‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻪ ﻭﻷﻣﺘﻪ ﰲ ﺛﻼﺛ ﹶﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﺤﻤﻰ ﺍﳌﺮﻳﺾ ﻣِﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺎﺀ ﺧﺸﻴ ﹶﺔ‬ ‫ﻂ‬ ‫ﺿ ‪‬ﻰ ﹶﺃ ْﻭ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺳ ﹶﻔ ٍﺮ ﹶﺃ ْﻭ ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣْﻨ ﹸﻜ ْﻢ ﻣ‪‬ﻦ ﺍﹾﻟﻐ‪‬ﺎِﺋ ِ‬ ‫ﻣﻦ ﺍﻟﻀﺮﺭ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭِﺇ ﹾﻥ ﹸﻛْﻨ‪‬ﺘ ْﻢ ‪‬ﻣ ْﺮ ‪‬‬ ‫ﺻﻌِﻴﺪﹰﺍ ﹶﻃﻴ‪‬ﺒﹰﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ‪] [٤٣ :‬ﺍﳌﺎﺋﺪﺓ‪[٦ :‬‬ ‫ﺠﺪ‪‬ﻭﹾﺍ ﻣ‪‬ﺎ ًﺀ ﹶﻓ‪‬ﺘ‪‬ﻴ ‪‬ﻤﻤ‪‬ﻮﹾﺍ ‪‬‬ ‫ﺴﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓﹶﻠ ْﻢ ‪‬ﺗ ِ‬ ‫ﹶﺃ ْﻭ ﹶﻻ ‪‬ﻣ ْ‬ ‫ﻓﺄﺑﺎﺡ ﺍﻟﺘﻴﻤﻢ ﻟﻠﻤﺮﻳﺾ ﲪﻴﺔ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺃﺑﺎﺣﻪ ﻟﻠﻌﺎﺩﻡ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺣﻔﻆ ﺍﻟﺼﺤﺔ‪﴿ :‬ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ‬ ‫ﺡ ﻟﻠﻤﺴﺎﻓﺮ ﺍﻟﻔﻄ ‪‬ﺮ‬ ‫ﻣِﻨﻜﹸﻢ ‪‬ﻣﺮِﻳﻀﹰﺎ ﹶﺃ ْﻭ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺳ ﹶﻔ ٍﺮ ﹶﻓ ِﻌ ‪‬ﺪ ﹲﺓ ‪‬ﻣ ْﻦ ﹶﺃﻳ‪‬ﺎ ٍﻡ ﺃﹸ ‪‬ﺧ ‪‬ﺮ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٤ :‬ﻓﹶﺄﺑ‪‬ﺎ ‪‬‬ ‫ﰲ ﺭﻣﻀﺎﻥ ﺣﻔﻈﹰﺎ ﻟﺼﺤﺘﻪ‪ ،‬ﻟﺌﻼ ﳚﺘﻤﻊ ﻋﻠﻰ ﻗﻮﺗﻪ ﺍﻟﺼﻮﻡ ﻭﻣﺸﻘ ﹸﺔ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﹶﻴﻀ ‪‬ﻌﻒ‪ ‬ﺍﻟﻘﻮﺓ‬ ‫ﻭﺍﻟﺼﺤﺔ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻻﺳﺘﻔﺮﺍﻍ ﰲ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻟﻠﻤﺤﺮﻡ ‪﴿ :‬ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻣِﻨﻜﹸﻢ ‪‬ﻣﺮِﻳﻀﹰﺎ ﹶﺃ ْﻭ ِﺑ ِﻪ‬ ‫ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٩٦ :‬ﻓﹶﺄﺑ‪‬ﺎﺡ ﻟﻠﻤﺮﻳﺾ‬ ‫ﺻ ‪‬ﺪﹶﻗ ٍﺔ ﹶﺃ ْﻭ ﻧ‪‬ﺴ‪ٍ ‬‬ ‫ﺻﻴ‪‬ﺎ ٍﻡ ﹶﺃ ْﻭ ‪‬‬ ‫ﹶﺃﺫﹰﻯ ﻣ‪‬ﻦ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓ ِﻔ ْﺪ‪‬ﻳ ﹲﺔ ﻣ‪‬ﻦ ِ‬ ‫‪‬ﻭﻣ‪‬ﻦ ﺑﻪ ﺃﺫﻯ ﻣﻦ ﺭﺃﺳﻪ ﻭﻫﻮ ﻣ‪‬ﺤﺮِﻡ ﺃﻥ ﳛﻠﻖ ﺭﺃﺳﻪ‪ ،‬ﻭﻳﺴﺘﻔﺮِﻍ ﺍﳌﻮﺍﺩ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺍﻷﲞﺮﺓ‬ ‫ﺠ ‪‬ﺮﺓﹶ‪ ،‬ﺃﻭ ﺗ‪‬ﻮﻟﺪ ﻋﻠﻴﻪ ﺍﳌﺮﺽ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﱵ ﺗﻮﻟﺪ ﻋﻠﻴﻪ ﺍﻟﻘﹶﻤﻞﹶ‪ ،‬ﻛﻤﺎ ﺣﺼ‪‬ﻞ ﻟﻜﻌﺐ ﺑ ْﻦ ‪‬ﻋ ْ‬ ‫ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﻗﻮﺍﻋﺪ ﺍﻟﻄﺐ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻓﺬﻛﺮ ﻣﻦ ﻛﻞ ﺟﻨﺲ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺻﻮﺭﺓ‪ ،‬ﺗﻨﺒﻴﻬﹰﺎ ‪‬ﺎ‬ ‫ﻆ ِ‬ ‫ﻋﻠﻰ ﻧﻌﻤﺘﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﰲ ﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺣِﻤﻴﺘﻬﻢ‪ ،‬ﻭﺣِﻔ ِ‬ ‫ﺻﺤ‪‬ﺘﻬﻢ‪ ،‬ﻭﺍﺳﺘﻔﺮﺍﻍ ﻣﻮﺍﺩ ﺃﺫﺍﻫﻢ‪،‬‬ ‫ﺭﺧﺼ ﹰﺔ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﻟﻄﻔﹰﺎ ‪‬ﻢ‪ ،‬ﻭﺭﺃﻓﺔ ‪‬ﻢ‪ .‬ﻭﻫﻮ ﺍﻟ ‪‬ﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻣﻌﺎﻣﻠﺘﻪ‬

‫ﺱ ﻣ‪‬ﻌﺎﻣﻠ ﹰﺔ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻠﻒ ﺳﻠﻔﹰﺎ ﻗﻀﻰ ﺧﲑﹰﺍ ﻣﻨﻪ)‪ .(١٦٢‬ﻭﻛﺎﻥ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺃﺣﺴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎِﻟﻚ‪،‬‬ ‫ﻚ ﰲ ﺃﹶﻫِﻠ ‪‬‬ ‫ﻒ ﻣﻦ ﺭﺟﻞ ‪‬ﺳﻠﹶﻔﺎﹰ‪ ،‬ﻗﻀﺎﻩ ﺇﻳﺎﻩ‪ ،‬ﻭﺩﻋﺎ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬ ‫ﺴﹶﻠ ‪‬‬ ‫ﺍ ْﺳ‪‬ﺘ ْ‬ ‫)‪(١٦٣‬‬ ‫ﳊ ْﻤﺪ‪ ‬ﻭﺍﻷﺩﺍ ُﺀ( ‪.‬‬ ‫ﻒﺍﹶ‬ ‫ﺴﹶﻠ ِ‬ ‫ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺟﺰ‪‬ﺍ ُﺀ ﺍﻟ ‪‬‬ ‫ﻭﺍﺳﺘﺴﻠﻒ ﻣﻦ ﺭﺟﻞ ﺃﺭﺑﻌﲔ ﺻﺎﻋﺎﹰ‪ ،‬ﻓﺎﺣﺘﺎﺝ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻓﺄﺗﺎﻩ‪ ،‬ﻓﻘﺎﻝ ج‪) :‬ﻣ‪‬ﺎ‬ ‫ﺟ‪‬ﺎ َﺀﻧ‪‬ﺎ ِﻣ ْﻦ ﺷ‪‬ﻲ ٍﺀ ﺑ‪‬ﻌﺪ( ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻭﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﻥ ﻳﺘﻜﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ) :‬ﹶﻻ ‪‬ﺗ ﹸﻘ ﹾﻞ ﺇﻻ‬ ‫ﻒ( ﻓﺄﻋﻄﺎﻩ ﺃﺭﺑﻌﲔ ﻓﻀﻼﹰ‪ ،‬ﻭﺃﺭﺑﻌﲔ ﺳ‪‬ﻠﻔﺔ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﲦﺎﻧﲔ‪ .‬ﺫﻛﺮﻩ‬ ‫ﺴﻠﱠ ‪‬‬ ‫ﺧ‪‬ﲑﺍﹰ‪ ،‬ﹶﻓﹶﺄﻧ‪‬ﺎ ‪‬ﺧﲑ‪ ‬ﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺍﻟﺒﺰﺍﺭ)‪ .(١٦٤‬ﻭﺍﻗﺘﺮﺽ ﺑﻌﲑﺍﹰ‪ ،‬ﻓﺠﺎﺀ ﺻﺎﺣﺒﻪ ﻳﺘﻘﺎﺿﺎﻩ‪ ،‬ﻓﺄﻏﻠﻆ ﻟﻠﻨﱯ ج‪ ،‬ﻓﻬ ‪‬ﻢ ﺑﻪ ﺃﺻﺤﺎﺑ‪‬ﻪ‪،‬‬ ‫)‪ (١٦٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤/٥‬ﻭﻣﺴﻠﻢ )‪.(١٦٠١‬‬ ‫)‪ (١٦٣‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣١٤/٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٤٢٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٦/٤‬‬ ‫)‪ (١٦٤‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ :(١٤١/٤) :‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﺧﻼ ﺷﻴﺦ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ‪.‬‬


‫‪٨٥‬‬ ‫ﺐ ﺍﳊﹶﻖ ‪‬ﻣﻘﹶﺎ ﹰﻻ()‪ (١٦٥‬ﻭﺍﺷﺘﺮﻯ ﻣﺮﺓ ﺷﻴﺌﹰﺎ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﲦﻨ‪‬ﻪ ﻓﺄﹸ ْﺭِﺑ ‪‬ﺢ‬ ‫ﻓﻘﺎﻝ‪ ) :‬ﺩﻋ‪‬ﻮ ‪‬ﻩ ﻓﹶﺈ ﱠﻥ ِﻟﺼ‪‬ﺎ ِﺣ ِ‬ ‫ﻓﻴﻪ‪ ،‬ﻓﺒﺎﻋﻪ‪ ،‬ﻭﺗﺼﺪ‪‬ﻕ ﺑﺎﻟﺮﺑﺢ ﻋﻠﻰ ﺃﺭﺍﻣﻞ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﹶﻻ ﹶﺃ ْﺷ‪‬ﺘﺮِﻯ ‪‬ﺑ ْﻌ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ‬ ‫ﺷﻴْﺌﹰﺎ ﺇ ﱠﻻ ‪‬ﻭ ِﻋْﻨﺪِﻱ ﲦﻨ‪‬ﻪ( ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪ ،(١٦٦‬ﻭﻫﺬﺍ ﻻ ﻳ‪‬ﻨﺎﻗﺾ ﺍﻟﺸﺮﺍﺀ ﰲ ﺍﻟﺬﻣﺔ ﺇﱃ ﺃﺟﻞ‪،‬‬ ‫ﻓﻬﺬﺍ ﺷﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﺷﻲﺀ‪ .‬ﻭﺗﻘﺎﺿﺎﻩ ﻏﺮﱘ ﻟﻪ ﺩﻳﻨﺎﹰ‪ ،‬ﻓﺄﻏﻠﻆ ﻋﻠﻴﻪ‪ ،‬ﻓﻬ ‪‬ﻢ ﺑﻪ ﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬ ‫ﺝ ﺇﹶﱃ ﹶﺃ ﹾﻥ ‪‬ﺗﺄﹾﻣﺮﱐ ﺑِﺎﹾﻟ ‪‬ﻮﻓﹶﺎ ِﺀ‪ .‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ْﺣﻮ‪‬ﺝ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﺄﻣ‪ ‬ﺮﻩ‪‬‬ ‫ﺖ ﹶﺃ ْﺣ ‪‬ﻮ ‪‬‬ ‫ﻓﻘﺎﻝ‪ ) :‬ﻣ ْﻪ ﻳ‪‬ﺎ ﻋ‪ ‬ﻤﺮ‪ ‬ﹸﻛْﻨ ‪‬‬ ‫ﺼْﺒ ِﺮ()‪ ،(١٦٧‬ﻭﺑﺎﻋﻪ ﻳﻬﻮﺩﻱ ﺑﻴﻌﹰﺎ ﺇﱃ ﺃﺟﻞ‪ ،‬ﻓﺠﺎﺀﻩ ﻗﺒﻞ ﺍﻷﺟﻞ ﻳﺘﻘﺎﺿﺎﻩ ﲦﻨ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﱂ‬ ‫ﺑِﺎﻟ ‪‬‬ ‫ﻱ‪ :‬ﺇﻧﻜﻢ ﻟﹶﻤﻄﹾﻞ ﻳ‪‬ﺎ ﺑﻨ‪‬ﻲ ﻋﺒ ِﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﻓﻬ ‪‬ﻢ ﺑﻪ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻓﻨﻬﺎﻫﻢ‪،‬‬ ‫ﺤﻞﱠ ﺍﻷﺟﻞﹸ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﻓﻠﻢ ‪‬ﻳ ِﺰﺩْﻩ ﺫﻟﻚ ﺇﻻ ﺣِﻠﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ‪ :‬ﹸﻛﻞﱡ ﺷﻲﺀ ﻣﻨﻪ ﻗﺪ ﻋﺮﻓﺘﻪ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ‪،‬‬ ‫ﺕ ﺃﻥ ﺃ ْﻋ ِﺮﻓﹶﻬﺎ‪،‬‬ ‫ﻭﺑﻘﻴﺖ ﻭﺍﺣﺪﺓﹲ‪ ،‬ﻭﻫﻲ ﺃﻧﻪ ﻻ ﺗﺰﻳﺪ‪‬ﻩ ﺷﺪ ﹸﺓ ﺍﳉﻬﻞ ﻋﻠﻴﻪ ﺇﻻ ﺣﻠﻤﺎﹰ‪ ،‬ﻓﺄﺭﺩ ‪‬‬ ‫ﻓﺄﺳﻠﻢ ﺍﻟﻴﻬﻮﺩﻱ)‪.(١٦٨‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻣﺸﻴﻪ وﺣﺪﻩ وﻣﻊ أﺻﺤﺎﺑﻪ‬

‫ﻉ ﺍﻟﻨﺎﺱ ﻣِﺸﻴﺔﹰ‪ ،‬ﻭﺃﺣﺴﻨ‪‬ﻬﺎ ﻭﺃﺳﻜﻨﻬﺎ ﻗﺎﻝ‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﻣﺸﻰ‪ ،‬ﺗﻜﻔﱠﺄ ﺗﻜﻔﱡﺆﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺃﺳ ‪‬ﺮ ‪‬‬ ‫ﺲ ﲡﺮﻱ ﰲ ﻭﺟﻬﻪ‪،‬‬ ‫ﺖ ﺷﻴﺌﹰﺎ ﺃﺣﺴ ‪‬ﻦ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻛﺄﻥ ﺍﻟﺸﻤ ‪‬‬ ‫ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﺽ ﺗ‪‬ﻄﻮﻯ ﻟﻪ‪ ،‬ﻭﺇﻧﺎ‬ ‫ﺖ ﺃﺣﺪﹰﺍ ﺃﺳﺮﻉ ﰲ ﻣِﺸﻴﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻛﺄﳕﺎ ﺍﻷﺭ ‪‬‬ ‫ﻭﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﺠ ‪‬ﻬﺪ‪ ‬ﺃﻧﻔﺴ‪‬ﻨﺎ ﻭﺇﻧﻪ ﻟﻐ ‪‬ﲑ ‪‬ﻣ ﹾﻜ‪‬ﺘﺮِﺙ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ‬ ‫ﻟﹶﻨ ْ‬ ‫ﺖ‪:‬‬ ‫ﺻ‪‬ﺒﺐٍ‪ ،‬ﻭﻗﺎﻝ ﻣﺮﺓ‪ :‬ﺇﺫﺍ ﻣﺸﻰ‪ ،‬ﺗﻘﻠﹼﻊ ﻗﻠ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﻣﺸﻰ ﺗﻜﻔﱠﺄ ﺗﻜﻔﺆﹰﺍ ﻛﺄﳕﺎ ﻳﻨﺤﻂﱡ ِﻣ ْﻦ ‪‬‬ ‫ﻉ ﻣﻦ ﺍﻷﺭﺽ ﲜﻤﻠﺘﻪ‪ ،‬ﻛﺤﺎﻝ ﺍﳌﻨﺤﻂ ﻣﻦ ﺍﻟﺼﺒﺐ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ ﺃﻭﱄ‬ ‫ﻭﺍﻟﺘﻘﻠﹸﻊ‪ :‬ﺍﻻﺭﺗﻔﺎ ‪‬‬ ‫ﺍﻟﻌﺰﻡ ﻭﺍﳍِﻤﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﻫﻲ ﺃﻋﺪ ﹸﻝ ﺍﳌِﺸﻴﺎﺕ ﻭﺃﺭﻭﺍﺣ‪‬ﻬﺎ ﻟﻸﻋﻀﺎﺀ‪ ،‬ﻭﺃﺑﻌﺪ‪‬ﻫﺎ ﻣﻦ ﻣِﺸﻴﺔ‬ ‫ﺝ ﻭﺍﳌﻬﺎﻧﺔ ﻭﺍﻟﺘﻤﺎﻭﺕ‪ ،‬ﻓﺈﻥ ﺍﳌﺎﺷﻲ‪ ،‬ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﺘﻤﺎﻭﺕ ﰲ ﻣﺸﻴﻪ ﻭﳝﺸﻲ ﻗﻄﻌﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﺍ ﹶﳍ ‪‬ﻮ ِ‬ ‫ﻛﺄﻧﻪ ﺧﺸﺒﺔ ﳏﻤﻮﻟﺔ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ ﻣﺬﻣﻮﻣﺔ ﻗﺒﻴﺤﺔ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﳝﺸﻲ ﺑﺎﻧﺰﻋﺎﺝ ﻭﺍﺿﻄﺮﺍﺏ‬ ‫ﻣﺸﻲ ﺍﳉﻤﻞ ﺍﻷﻫﻮﺝ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴ ﹲﺔ ﻣﺬﻣﻮﻣﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻫﻲ ﺩﺍﻟﺔ ﻋﻠﻰ ِﺧﻔﱠﺔ ﻋﻘﻞ ﺻﺎﺣﺒﻬﺎ‪،‬‬ ‫)‪ (١٦٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٩٤/٤‬ﻭﻣﺴﻠﻢ )‪ ،(١٦٠١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(١٣١٧‬‬ ‫)‪ (١٦٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣٣٤٤‬‬ ‫)‪ (١٦٧‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ )‪ (٣٢/٢‬ﺑﻨﺤﻮﻩ ﻭﺻﺤﺤﻪ‪ ،‬ﻭﺍﺳﺘﺪﺭﻙ ﻋﻠﻴﻪ ﺍﻟﺬﻫﱯ ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﺮﺳﻞ‪.‬‬ ‫)‪ (١٦٨‬ﺭﻭﺍﻩ ﻣﻄﻮﻻ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٢١٠٥‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﰲ ﺃﺧﻼﻕ ﺍﻟﻨﱯ ﺹ)‪.(٨٥ ،٨٣‬‬


‫‪٨٦‬‬ ‫ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻳ‪‬ﻜﺜ ‪‬ﺮ ﺍﻻﻟﺘﻔﺎﺕ ﺣﺎﻝ ﻣﺸﻴﻪ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﳝﺸﻲ ‪‬ﻫﻮْﻧﺎﹰ‪ ،‬ﻭﻫﻲ‬ ‫ﻣِﺸﻴﺔ ﻋﺒﺎ ِﺩ ﺍﻟﺮﲪﻦ‪ ،‬ﻛﻤﺎ ﻭﺻﻔﻬﻢ ‪‬ﺎ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ ﴿ :‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟ ‪‬ﺮ ْﺣ ‪‬ﻤ ِﻦ ﺍﹼﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ْﻤﺸ‪‬ﻮ ﹶﻥ‬ ‫ﺽ ‪‬ﻫﻮْﻧﹰﺎ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [٦٣ :‬ﻗﺎﻝ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﺑﺴﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ ﻣﻦ ﻏﲑ‬ ‫‪‬ﻋﹶﻠ ‪‬ﻰ ﺍﻷ ْﺭ ِ‬ ‫ﺗﻜﺒ‪‬ﺮ ﻭﻻ ﲤﺎﻭﺕ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺈﻧﻪ ﻣﻊ ﻫﺬﻩ ﺍﳌِﺸﻴﺔ ﻛﺎﻥ ﻛﺄﳕﺎ ﻳﻨﺤﻂ ﻣﻦ‬ ‫ﺠ ِﻬﺪ‪ ‬ﻧﻔﺴ‪‬ﻪ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﺽ ﺗ‪‬ﻄﻮﻯ ﻟﻪ‪ ،‬ﺣﱴ ﻛﺎﻥ ﺍﳌﺎﺷﻲ ﻣﻌﻪ ﻳ‪ْ ‬‬ ‫ﺻﺒﺐ‪ ،‬ﻭﻛﺄﳕﺎ ﺍﻷﺭ ‪‬‬ ‫ﻏ ‪‬ﲑ ‪‬ﻣ ﹾﻜ‪‬ﺘ ِﺮﺙٍ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻣﺮﻳﻦ‪ :‬ﺃﻥ ﻣِﺸﻴﺘﻪ ﱂ ﺗﻜﻦ ﻣِﺸﻴﺔ ﺑﺘﻤﺎﻭﺕ ﻭﻻ ﲟﻬﺎﻧﺔ‪ ،‬ﺑﻞ‬ ‫ﻣﺸﻴﺔ ﺃﻋﺪﻝ ﺍﳌﺸﻴﺎﺕ‪.‬‬ ‫ﻭﺍﳌﺸﻴﺎﺕ ﻋﺸﺮﺓ ﺃﻧﻮﺍﻉ‪ ،‬ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺴﻌﻲ‪ .‬ﻭﺍﳋﺎﻣﺲ‪ :‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ﹶﻞ‪ ،‬ﻭﻫﻮ‬ ‫ﳋﻄﹶﺎ‪ ،‬ﻭﻳﺴﻤﻰ‪ :‬ﺍﳋﹶﺒﺐ‪ ،‬ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ‬ ‫ﻉ ﺍﳌﺸﻲ ﻣﻊ ﺗﻘﺎﺭﺏ ﺍ ﹸ‬ ‫ﺃﺳﺮ ‪‬‬ ‫ﺐ ﰲ ﻃﹶﻮﺍِﻓ ِﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻣﺸﻰ ﺃﺭﺑﻌﹰﺎ)‪.(١٦٩‬‬ ‫ﺍﻟﻨﱯ ج ‪‬ﺧ ‪‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟ‪‬ﻨﺴ‪‬ﻼﻥ‪ ،‬ﻭﻫﻮ ﺍﻟ ‪‬ﻌﺪْﻭ ﺍﳋﻔﻴﻒ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺰﻋﺞ ﺍﳌﺎﺷﻲ‪ ،‬ﻭﻻ ‪‬ﻳ ﹾﻜ ِﺮﺛﹸﻪ‪ .‬ﻭﰲ‬ ‫ﺑﻌﺾ ﺍﳌﺴﺎﻧﻴﺪ ﺃﻥ ﺍﳌﺸﺎﺓ ‪‬ﺷ ﹶﻜﻮْﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﹼﻠﻪ ج ﻣﻦ ﺍﳌﺸﻲ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻼ ِﻥ()‪.(١٧٠‬‬ ‫ﺴﹶ‬ ‫)ﺍ ْﺳ‪‬ﺘﻌِﻴﻨ‪‬ﻮﺍ ﺑﺎﻟ‪‬ﻨ ‪‬‬ ‫ﳋ ْﻮﺯ‪‬ﱃ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ ﺍﻟﺘﻤﺎﻳﻞ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻓﻴﻬﺎ ﺗﻜﺴﺮﺍ ﻭﲣﻨﺜﹰﺎ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺑﻊ‪ :‬ﺍ ﹶ‬ ‫ﻭﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻟﻘﻬﻘﺮﻯ‪ ،‬ﻭﻫﻲ ﺍﳌﺸﻴﺔ ﺇﱃ ﻭﺭﺍﺀ‪.‬‬ ‫ﳉ ‪‬ﻤﺰ‪‬ﻯ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ ‪‬ﻳِﺜﺐ‪ ‬ﻓﻴﻬﺎ ﺍﳌﺎﺷﻲ ﻭﺛﺒﹰﺎ‪.‬‬ ‫ﻭﺍﻟﺘﺎﺳﻊ‪ :‬ﺍ ﹶ‬ ‫ﻒ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺴ ‪‬‬ ‫ﻭﺍﻟﻌﺎﺷﺮ‪ :‬ﻣِﺸﻴﺔ ﺍﻟﺘﺒﺨﺘﺮ‪ ،‬ﻭﻫﻲ ﻣِﺸﻴﺔ ﺃﹸﻭﱄ ﺍﻟﻌﺠﺐ ﻭﺍﻟﺘﻜﺒ‪‬ﺮ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ‪‬ﺧ ‪‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﺼﺎﺣﺒﻬﺎ ﳌﺎ ﻧﻈﺮ ﰲ ِﻋ ﹾﻄ ﹶﻔْﻴ ِﻪ ﻭﺃﻋﺠﺒﺘﻪ ﻧﻔﺴ‪‬ﻪ‪ ،‬ﻓﻬﻮ ﻳﺘﺠﻠﺠ ﹸﻞ ﰲ ﺍﻷﺭﺽ ﺇﱃ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻭﺃﻋﺪ ﹸﻝ ﻫﺬﻩ ﺍﳌِﺸﻴﺎﺕ ﻣِﺸﻴﺔ ﺍ ﹶﳍ ْﻮ ِﻥ ﻭﺍﻟﺘﻜﻔﱡﺆ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺸﻴﻪ ﻣﻊ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﳝﺸﻮﻥ ﺑﲔ ﻳﺪﻳﻪ ﻭﻫﻮ ﺧﻠﻔﻬﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪ ) :‬ﺩﻋ‪‬ﻮﺍ‬ ‫ﻕ ﺃﺻﺤﺎﺑﻪ‪ .‬ﻭﻛﺎﻥ ﳝﺸﻲﺀ‬ ‫ﹶﻇ ْﻬﺮِﻱ ِﻟ ﹾﻠﻤ‪‬ﻼِﺋ ﹶﻜ ِﺔ()‪ (١٧١‬ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﻭﻛﺎﻥ ﻳﺴﻮ ‪‬‬ ‫ﺣﺎﻓﻴ‪‬ﺎ ﻭﻣﻨﺘ ِﻌﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻤﺎﺷﻲ ﺃﺻﺤﺎﺑﻪ ﻓﹸﺮﺍﺩﻯ ﻭﲨﺎﻋﺔ‪ ،‬ﻭﻣﺸﻲ ﰲ ﺑﻌﺾ ﻏﺰﻭﺍﺗﻪ ﻣﺮﺓ‬ ‫)‪ (١٦٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠١/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٢٦١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٣٠/٥‬‬ ‫)‪ (١٧٠‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٤٤٣/١‬‬ ‫)‪ (١٧١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٣٢/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٤٦‬‬


‫‪٨٧‬‬ ‫ﻓﹶﺪﻣﻴﺖ ﺃﺻ‪‬ﺒﻌ‪‬ﻪ‪ ،‬ﻭﺳﺎﻝ ﻣﻨﻬﺎ ﺍﻟﺪﻡ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺖ‬ ‫ﺻ‪‬ﺒﻊ‪ ‬ﺩﻣِﻴ ِ‬ ‫ﺖ ﺇﻻ ﹸﺃ ‪‬‬ ‫‪‬ﻫ ﹾﻞ ﹶﺃ‪‬ﻧ ِ‬

‫ﺖ‬ ‫‪‬ﻭﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟ ﹼﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻟﻘِﻴ ِ‬

‫)‪(١٧٢‬‬

‫ﻭﻛﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﺳﺎﻗﹶﻪ ﺃﺻﺤﺎﺑﻪ‪ :‬ﻳ‪‬ﺰﺟﻲ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﻳ‪‬ﺮﺩﻓﻪ‪ ،‬ﻭﻳﺪﻋﻮ ﳍﻢ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ)‪.(١٧٣‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺟﻠﻮﺳﻪ واﺗﻜﺎﺋﻪ‬

‫ﺨ ‪‬ﺮﻣ‪‬ﺔ‪:‬‬ ‫ﻛﺎﻥ ﳚﻠِﺲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﻰ ﺍﳊﺼﲑ‪ ،‬ﻭﺍﻟﺒِﺴﺎﻁ‪ ،‬ﻭﻗﺎﻟﺖ ﹶﻗْﻴﹶﻠﺔﹸ ﺑﻨﺖ ‪‬ﻣ ْ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﳌﺘﺨﺸ‪‬ﻊ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﻫﻮ ﻗﺎﻋﺪ ﺍﻟﻘﹸﺮﻓﺼﺎﺀ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻠﻤﺎ ﺭﺃﻳ ‪‬‬ ‫ﺃﺗﻴ ‪‬‬ ‫ﻱ ﺑ ‪‬ﻦ ﺣﺎﺗِﻢ‪ ،‬ﺩﻋﺎﹸﻩ ﺇﱃ ﻣﱰﻟﻪ‪ ،‬ﻓﺄﻟﻘﺖ‬ ‫ﺕ ﻣﻦ ﺍﻟ ﹶﻔﺮ‪‬ﻕ‪ .‬ﻭﳌﺎ ﻗﺪﻡ ﻋﻠﻴﻪ ﻋﺪ ‪‬‬ ‫ﰲ ﺍﳉﻠِﺴﺔ‪ ،‬ﺃﹸﺭﻋِﺪ ‪‬‬ ‫ﺇﻟﻴﻪ ﺍﳉﺎﺭﻳ ﹸﺔ ﻭِﺳﺎﺩﺓ ﳚﻠِﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺪﻱ‪ ،‬ﻭﺟﻠﺲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻗﺎﻝ‬ ‫ﺖ ﺃﻧﻪ ﻟﻴﺲ ‪‬ﲟﻠِﻚ‪ .‬ﻭﻛﺎﻥ ﻳﺴﺘﻠﻘﻲ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﺭﺏ ﻭﺿﻊ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﻋﻠﻰ‬ ‫ﻋﺪﻱ‪ :‬ﻓﻌﺮﻓ ‪‬‬ ‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻛﺎﻥ ﻳﺘﻜﻰﺀ ﻋﻠﻰ ﺍﻟﻮِﺳﺎﺩﺓ‪ ،‬ﻭﺭﲟﺎ ﺍﺗﻜﺄ ﻋﻠﻰ ﻳﺴﺎﺭﻩ‪ ،‬ﻭﺭﲟﺎ ﺍﺗﻜﺄ ﻋﻠﻰ ﳝﻴﻨﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﰲ ﺧﺮﻭﺟﻪ‪ ،‬ﺗﻮﻛﺄ ﻋﻠﻰ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺍﻟﻀﻌﻒ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻋﻨﺪ ﻗﻀﺎء اﻟﺤﺎﺟﺔ‬

‫)‪(١٧٤‬‬

‫ﺚ(‬ ‫ﳋﺒ‪‬ﺎِﺋ ِ‬ ‫ﺚ ﻭﺍ ﹶ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﳋﹸﺒ‪ِ ‬‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﺍﳋﻼﺀ ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺸْﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ(‪.‬‬ ‫ﺲ ﺍﻟ ‪‬‬ ‫ﺠ ِ‬ ‫ﺲ ﺍﻟ‪‬ﻨ ِ‬ ‫)ﺍﻟ ‪‬ﺮ ْﺟ ِ‬ ‫)‪(١٧٥‬‬ ‫ﻚ( ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﻳﻘﻮﻝ‪ ) :‬ﹸﻏ ﹾﻔﺮ‪‬ﺍ‪‬ﻧ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﺴﺘﻨﺠﻲ ﺑﺎﳌﺎﺀ ﺗﺎﺭﺓ‪ ،‬ﻭﻳﺴﺘﺠﻤِﺮ ﺑﺎﻷﺣﺠﺎﺭ ﺗﺎﺭﺓ‪ ،‬ﻭﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺗﺎﺭﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺫﻫﺐ ﰲ ﺳﻔﺮﻩ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﺍﻧﻄﻠﻖ ﺣﱴ ﻳﺘﻮﺍﺭ‪‬ﻯ ﻋﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ‬ ‫)‪ (١٧٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٤/٦‬ﻭﻣﺴﻠﻢ )‪.(١٧٩٦‬‬ ‫)‪ (١٧٣‬ﺭﻗﻢ )‪ (٢٦٣٩‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (١٧٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢١٢/١‬ﻭﻣﺴﻠﻢ )‪ ،(٣٧٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(٢٠/١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٨٢ ،١٠١ ،٩٩/٣‬‬ ‫)‪ (١٧٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٠‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٥٥/٦‬‬


‫‪٨٨‬‬ ‫ﻳﺒﻌ‪‬ﺪ ﳓﻮ ﺍﳌﻴﻠﲔ‪.‬‬ ‫ﺶ ﺍﻟﻨ‪‬ﺨﻞ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺸﺠﺮ ﺍﻟﻮﺍﺩﻱ ﺗﺎﺭﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺴﺘﺘِﺮ ﻟﻠﺤﺎﺟﺔ ﺑﺎﳍﺪﻑ ﺗﺎﺭﺓ‪ ،‬ﻭِﺑﺤ‪‬ﺎِﺋ ِ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻮﻝ ﰲ ﻋﺰ‪‬ﺍ ٍﺯ ﻣﻦ ﺍﻷﺭﺽ ‪ -‬ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺼﻠﺐ ‪ -‬ﺃﺧﺬ ﻋﻮﺩﹰﺍ‬ ‫ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻓﻨﻜﺖ ﺑﻪ ﺣﱴ ‪‬ﻳﹶﺜﺮ‪‬ﻯ‪ ،‬ﰒ ﻳﺒﻮﻝ‪.‬‬ ‫ﺚ ‪ -‬ﻭﻫﻮ ﺍﻟﻠﲔ ﺍﻟﺮﺧﻮ ﻣﻦ ﺍﻷﺭﺽ ‪ -‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻛﺎﻥ‬ ‫ﻭﻛﺎﻥ ﻳﺮﺗﺎﺩ ﻟﺒﻮﻟﻪ ﺍﳌﻮﺿﻊ ﺍﻟ ‪‬ﺪ ِﻣ ﹶ‬ ‫ﻳﺒﻮﻝ ﻭﻫﻮ ﻗﺎﻋﺪ‪ ،‬ﺣﱴ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ ) :‬ﻣ ْﻦ ﺣ ‪‬ﺪﺛﹶﻜﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺒﻮﻝ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﻼ ﺗ‪‬ﺼﺪ‪‬ﻗﻮﻩ‪،‬‬ ‫ﻣﺎ ﻛﺎﻥ ﻳﺒﻮ ﹸﻝ ﺇﻻ ﻗﺎﻋﺪﺍ()‪ (١٧٦‬ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﹶﺃﻧ‪ ‬ﻪ‬ ‫ﻀْﻴ ِﻪ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑ‪‬ﺎ ﹶﻝ ﻗﹶﺎﺋِﻤﹰﺎ)‪ .(١٧٧‬ﻓﻘﻴﻞ‪ :‬ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻠﺠﻮﺍﺯ ﻭﻗﻴﻞ‪ :‬ﺇﳕﺎ ﻓﻌﻠﻪ ﻣِﻦ ﻭﺟﻊ ﻛﺎﻥ ِﺑ ‪‬ﻤ ﹾﺄِﺑ ‪‬‬ ‫ﻓﻌﻠﻪ ﺍﺳﺘﺸﻔﺎ ًﺀ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻭﺍﻟﻌﺮﺏ ﺗﺴﺘﺸﻔﻲ ﻣ ِﻦ ﻭﺟﻊ ﺍﻟﺼﻠﺐ ﺑﺎﻟﺒﻮﻝ‬ ‫ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺇﳕﺎ ﻓﻌﻞ ﺫﻟﻚ ﺗﱰﻫﹰﺎ ﻭﺑ‪‬ﻌﺪﹰﺍ ﻣﻦ ﺇﺻﺎﺑﺔ ﺍﻟﺒﻮﻝ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﻓﻌﻞ ﻫﺬﺍ ﳌﺎ‬ ‫ﺃﺗﻰ ﺳ‪‬ﺒﺎﻃﺔ ﻗﻮﻡ ﻭﻫﻮ ﻣﻠﻘﻰ ﺍﻟﻜﹸﻨﺎﺳﺔ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﳌﺰﺑﻠﺔ‪ ،‬ﻭﻫﻲ ﺗﻜﻮﻥ ﻣﺮﺗﻔﻌﺔ‪ ،‬ﻓﻠﻮ ﺑﺎﻝ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺮﺟﻞ ﻗﺎﻋﺪﺍﹰ‪ ،‬ﻻﺭﺗﺪ ﻋﻠﻴﻪ ﺑﻮﻟﹸﻪ‪ ،‬ﻭﻫﻮ ج ﺍﺳﺘﺘﺮ ‪‬ﺎ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﺎﺋﻂ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ‬ ‫ﺑ ‪‬ﺪ ﻣﻦ ﺑﻮﻟﻪ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﱯ ج ﻭﺃﻧﺎ ﺃﺑﻮﻝ ﻗﺎﺋﻤﺎﹰ‪،‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺎﻝ‪ :‬ﺭﺁﱐ ﺍﻟﻨ ‪‬‬ ‫ﻓﻘﺎﻝ‪) :‬ﻳﺎ ﻋﻤﺮ ﻻ ‪‬ﺗ‪‬ﺒ ﹾﻞ ﻗﺎﺋﻤﹰﺎ(‪ ،‬ﻗﺎﻝ‪ ،‬ﻓﻤﺎ ﺑﻠﺖ ﻗﺎﺋﻤﹰﺎ ﺑﻌ ‪‬ﺪ)‪ .(١٧٨‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻭﺇﳕﺎ ﺭﻓﻌﻪ‬ ‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﺃﰊ ﺍﳌﺨﺎﺭﻕ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ( ﻭﻏﲑﻩ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺑ‪‬ﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﻍ ِﻣ ْﻦ‬ ‫ﺴ ‪‬ﺢ ‪‬ﺟْﺒ ‪‬ﻬ‪‬ﺘﻪ‪ ‬ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔﺮ‪ ‬ﹶ‬ ‫ﳉﻔﹶﺎ ِﺀ‪ :‬ﹶﺃ ﹾﻥ ‪‬ﻳﺒ‪‬ﻮ ﹶﻝ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﻗﹶﺎﺋِﻤﺎﹰ‪ ،‬ﹶﺃ ْﻭ ‪‬ﻳ ْﻤ ‪‬‬ ‫ﺙ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﻼ ﹲ‬ ‫ج ﻗﺎﻝ‪) :‬ﹶﺛ ﹶ‬ ‫ﻼِﺗﻪِ‪ ،‬ﹶﺃ ْﻭ ‪‬ﻳْﻨﻔﹸ ‪‬ﺦ ﰲ ‪‬ﺳﺠ‪‬ﻮ ِﺩ ِﻩ()‪ .(١٧٩‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻏﲑ ﳏﻔﻮﻅ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ‪:‬‬ ‫ﺻﹶ‬ ‫‪‬‬ ‫ﻻ ﻧﻌﻠﻢ ﻣﻦ ﺭﻭﺍﻩ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺑﺮﻳﺪﺓ ﺇﻻ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﱂ ﳚﺮﺣﻪ ﺑﺸﻲﺀ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺃﰊ ﺣﺎﺗِﻢ‪ :‬ﻫﻮ ﺑﺼﺮﻱ ﺛﻘﺔ ﻣﺸﻬﻮﺭ‪.‬‬ ‫)‪ (١٧٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٦/١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٧‬‬ ‫)‪ (١٧٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨٣/١‬ﻭﻣﺴﻠﻢ )‪ ،(٢٧٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(٢٥/١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٥‬‬ ‫)‪ (١٧٨‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ (١٢‬ﻣﻌﻠﻘﹰﺎ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٣٠٨‬ﻣﻮﺻﻮ ﹰﻻ‪.‬‬ ‫)‪ (١٧٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺒﺪﺭ ﺍﻟﻌﻴﲏ ﰲ ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ )‪ ،(١٣٥/٣‬ﻭﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ‬ ‫ﺍﻟﺰﻭﺍﺋﺪ )‪.(٨٣/٢‬‬


‫‪٨٩‬‬ ‫ﻭﻛﺎﻥ ﳜﺮﺝ ﻣﻦ ﺍﳋﻼﺀ‪ ،‬ﻓﻴﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﻨﺠﻲ‪ ،‬ﻭﻳﺴﺘﺠﻤِﺮ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻭﱂ‬ ‫ﻳﻜﻦ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﳑﺎ ﻳﺼﻨﻌﻪ ﺍﳌﺒﺘﻠﻮﻥ ﺑﺎﻟﻮﺳﻮﺍﺱ ﻣﻦ ‪‬ﻧﺘْﺮ ﺍﻟ ﱠﺬ ﹶﻛﺮِ‪ ،‬ﻭﺍﻟﻨﺤﻨﺤﺔ‪ ،‬ﻭﺍﻟﻘﻔﺰ‪،‬‬ ‫ﻭﻣﺴﻚ ﺍﳊﺒﻞ‪ ،‬ﻭﻃﻠﻮﻉ ﺍﻟﺪﺭﺝ‪ ،‬ﻭﺣﺸﻮ ﺍﻟﻘﻄﻦ ﰲ ﺍﻹِﺣﻠﻴﻞ‪ ،‬ﻭﺻﺐ ﺍﳌﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﺗﻔﻘﺪﻩ‬ ‫ﻉ ﺃﻫ ِﻞ ﺍﻟﻮﺳﻮﺍﺱ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺍﻟﻔﻴﻨﺔ ﺑﻌﺪ ﺍﻟﻔﻴﻨﺔ‪ ،‬ﻭﳓ ِﻮ ﺫﻟﻚ ﻣِﻦ ِﺑ ‪‬ﺪ ِ‬ ‫ﺑ‪‬ﺎﻟﻊ‪ ،‬ﻧ‪‬ﺘ ‪‬ﺮ ﹶﺫﻛﹶﺮﻩ ﺛﻼﺛﹰﺎ)‪ .(١٨٠‬ﻭﺭﻭﻱ ﺃﻧﻪ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺼﺢ ﻣﻦ ﻓﻌﻠﻪ ﻭﻻ ﺃﻣﺮﻩ‪ .‬ﻗﺎﻟﻪ‬ ‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻌ‪‬ﻘﻴﻠﻲ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ ﺃﺣﺪ ﻭﻫﻮ ﻳﺒ‪‬ﻮﻝ‪ ،‬ﱂ ﻳﺮ ‪‬ﺩ ﻋﻠﻴﻪ‪ ،‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ)‪.(١٨١‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺒﺰﺍﺭ ﰲ )ﻣﺴﻨﺪﻩ( ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺃﻧﻪ ﺭ ‪‬ﺩ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ )ﺇﻧ‪‬ﻤﺎ ‪‬ﺭ ‪‬ﺩ ْﺩﺕ‪‬‬ ‫ﺴﱢﻠ ْﻢ‬ ‫ﻼ ‪‬ﺗ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠْﻴﻪِ‪ ،‬ﹶﻓﹶﻠ ْﻢ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﺳﻼﹶﻣﺎﹰ‪ ،‬ﻓﹶﺈﺫﹶﺍ ‪‬ﺭﹶﺃْﻳ‪‬ﺘﻨِﻲ ﻫﻜﺬﺍ‪ ،‬ﹶﻓ ﹶ‬ ‫ﺸ‪‬ﻴ ﹶﺔ ﹶﺃ ﹾﻥ ‪‬ﺗﻘﹸﻮ ﹶﻝ‪ :‬ﺳﻠﱠﻤ ‪‬‬ ‫ﻚ ‪‬ﺧ ْ‬ ‫‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﻼ ‪‬ﻡ(‪ .‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻟﻌﻞ ﻫﺬﺍ ﻛﺎﻥ ﻣﺮﺗﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺪﻳﺚ‬ ‫ﺴﹶ‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫‪‬ﻋﹶﻠﻲ‪ ،‬ﻓﹶﺈﻧ‪‬ﻲ ﹶﻻ ﹶﺃ ‪‬ﺭﺩ‪ ‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﻣﺴﻠﻢ ﺃﺻﺢ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺣﺪﻳﺚ‬ ‫ﺍﻟﺒﺰﺍﺭ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺑﻜﺮ ﺭﺟﻞ ﻣﻦ ﺃﻭﻻﺩ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻨﻪ‪ .‬ﻗﻴﻞ‪ :‬ﻭﺃﺑﻮ‬ ‫ﺑﻜﺮ ﻫﺬﺍ‪ :‬ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺑ ‪‬ﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻣﺎﻟﻚ‬ ‫ﻭﻏﲑﻩ‪ ،‬ﻭﺍﻟﻀﺤﺎﻙ ﺃﻭﺛﻖ ﻣﻨﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻨﺠﻰ ﺑﺎﳌﺎﺀ‪ ،‬ﺿﺮﺏ ﻳﺪﻩ ﺑﻌﺪ ﺫِﻟ ‪‬‬ ‫ﻚ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺟﻠﺲ‬ ‫ﳊﺎﺟﺘﻪ‪ ،‬ﱂ ﻳﺮﻓﻊ ﺛﻮﺑ‪‬ﻪ ﺣﺘ‪‬ﻰ ﻳﺪﻧﻮ ﻣِﻦ ﺍﻷﺭﺽ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﻔﻄﺮة وﺗﻮاﺑﻌﻬﺎ‬

‫ﻗﺪ ﺳﺒﻖ ﺍﳋﻼﻑ ﻫﻞ ﻭ‪‬ﻟﺪ ج ﳐﺘﻮﻧﺎﹰ‪ ،‬ﺃﻭ ﺧ‪‬ﺘﻨﺘﻪ ﺍﳌﻼﺋﻜﺔ ﻳﻮ ‪‬ﻡ ‪‬ﺷﻖ‪ ‬ﺻﺪﺭ ‪‬ﻩ ﻷﻭﻝ ﻣﺮﺓ‪،‬‬ ‫ﺃﻭ ﺧﺘﻨﻪ ﺟﺪ‪‬ﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ؟‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻌﺠﺒﻪ ﺍﻟﺘﻴﻤﻦ ﰲ ﺗﻨ ‪‬ﻌﻠِﻪ ﻭﺗﺮ ‪‬ﺟﻠِﻪ ﻭﻃﻬﻮﺭﻩ ﻭﺃﺧﺬِﻩ ﻭﻋﻄﺎﺋﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﳝﻴﻨ‪‬ﻪ‬ ‫ﻟِﻄﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ﻭﻃﻬﻮﺭﻩ‪ ،‬ﻭﻳ‪‬ﺴﺎﺭ‪‬ﻩ ِﻟﺨ‪‬ﻼﺋﻪ ﻭﳓﻮﻩ ﻣﻦ ﺇﺯﺍﻟﺔ ﺍﻷﺫﻯ‪.‬‬ ‫)‪ (١٨٠‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٢٦‬ﻭﺃﲪﺪ )‪ ،(٣٤٧/٤‬ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ‪.‬‬ ‫)‪ (١٨١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٣٧٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣٦/١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(٣٥٣‬‬


‫‪٩٠‬‬ ‫ﻉ‬ ‫ﻭﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ﰲ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﺗﺮﻛﹶﻪ ﻛﻠﱠﻪ‪ ،‬ﺃﻭ ﺃﺧﺬﹶﻩ ﻛﻠﱠﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳛﻠِﻖ ﺑﻌﻀﻪ‪ ،‬ﻭﻳﺪ ‪‬‬ ‫ﺑﻌﻀﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﺣﻠﻘﹸﻪ ﺇﻻ ﰲ ﻧ‪‬ﺴﻚ‪ .‬ﻭﻛﺎﻥ ﻳ‪‬ﺤﺐ ﺍﻟﺴ‪‬ﻮﺍﻙ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﺎﻙ ﻣﻔﻄﺮﹰﺍ‬ ‫ﻭﺻﺎﺋﻤﺎﹰ‪ ،‬ﻭﻳﺴﺘﺎﻙ ﻋﻨﺪ ﺍﻻﻧﺘﺒﺎﻩ ﻣﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﻨﺪ ﺩﺧﻮﻝ‬ ‫ﺍﳌﻨـﺰﻝ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﺎﻙ ِﺑﻌ‪‬ﻮﺩ ﺍﻷﺭﺍﺋﻚ‪.‬‬ ‫)‪(١٨٢‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻜﺜﺮ ﺍﻟﺘﻄﻴﺐ‪ ،‬ﻭﳛﺐ ﺍﻟﻄﱢﻴﺐ‪ ،‬ﻭﺫﹸ ِﻛ ‪‬ﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ‪‬ﻳ ﱠﻄﻠِﻲ ﺑﺎﻟ‪‬ﻨﻮ‪‬ﺭﺓ ‪.‬‬ ‫ﺴﺪ‪‬ﻝﹸ ﺷﻌﺮﻩ‪ ،‬ﰒ ﻓﺮﻗﻪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺃﻥ ﳚﻌﻞ ﺷﻌﺮﻩ ﻓِﺮﻗﺘﲔ‪ ،‬ﻛﻞ ﻓﺮﻗﺔ ﺫﺅﺍﺑﺔ‪،‬‬ ‫ﻭﻛﺎﻥ ﺃﻭ ﹰﻻ ‪‬ﻳ ْ‬ ‫ﻭﺍﻟﺴﺪﻝ ﺃﻥ ﻳﺴ ‪‬ﺪﻟﹶﻪ ﻣﻦ ﻭﺭﺍﺋﻪ ﻭﻻ ﳚﻌﻠﻪ ﻓِﺮﻗﺘﲔ‪ .‬ﻭﱂ ﻳﺪﺧﻞ ﲪﺎﻣﹰﺎ ﻗﻂ‪ ،‬ﻭﻟﻌﻠﻪ ﻣﺎ ﺭﺁﻩ‬ ‫ﺑﻌﻴﻨﻪ‪ ،‬ﻭﱂ ﻳﺼﺢ ﰲ ﺍﳊﻤﺎﻡ ﺣﺪﻳﺚ‪.‬‬ ‫)‪(١٨٣‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﻣ‪‬ﻜﺤ‪‬ﻠﺔ ﻳﻜﺘﺤِﻞ ﻣﻨﻬﺎ ﻛ ﱠﻞ ﻟﻴﻠﺔ ﺛﻼﺛﹰﺎ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﰲ ﻛﻞ ﻋﲔ ‪ .‬ﻭﺍﺧﺘﻠﻒ‬ ‫ﺐ ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺧﻀﺐ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﲪﺎﺩ ﺑﻦ‬ ‫ﻀ ْ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺧِﻀﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺲ ﱂ ﳜ ِ‬ ‫ﺖ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳐﻀﻮﺑﺎﹰ‪ ،‬ﻗﺎﻝ ﲪﺎﺩ‪ :‬ﻭﺃﺧﱪﱐ‬ ‫ﺳﻠﻤﺔ ﻋﻦ ﺣ‪‬ﻤﻴﺪ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ﺭﺃﻳ ‪‬‬ ‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺷﻌﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻨﺪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﳐﻀﻮﺑﺎﹰ‪،‬‬ ‫ﲪ ‪‬ﺮ ﺷﻌﺮﻩ‪ ،‬ﻓﻜﺎﻥ ﻳ‪‬ﻈﻦ ﳐﻀﻮﺑﹰﺎ‪.‬‬ ‫ﺐ ﻗﺪ ﺍ ‪‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﳑﺎ ﻳ‪ ‬ﹾﻜِﺜﺮ‪ ‬ﺍﻟﻄﻴ ‪‬‬ ‫ﻭﱂ ﳜﻀِﺐ ﻭﻗﺎﻝ ﺃﺑﻮ ِﺭﻣْﺜﺔ‪ :‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﻊ ﺍﺑﻦ ﱄ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﻫﺬﺍ ﺍﺑ‪‬ﻨﻚ‪‬؟(‬ ‫ﻚ(‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺭﺃﻳﺖ ﺍﻟﺸﻴﺐ‬ ‫ﺠﻨِﻲ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﺖ‪ :‬ﻧﻌﻢ ﺃﺷﻬﺪ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻻ ‪‬ﺗﺠْﲏ ‪‬ﻋﹶﻠْﻴﻪِ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ْ‬ ‫ﻗﹸﻠ ‪‬‬ ‫)‪(١٨٤‬‬ ‫ﺃﲪﺮ ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺃﺣﺴﻦ ﺷﻲﺀ ﺭﻭﻱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺃﻓﺴﺮﻩ‪ ،‬ﻷﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺃﻥ ﺍﻟﻨﱯ ج ﱂ ﻳﺒﻠﻎ ﺍﻟﺸﻴﺐ‪ .‬ﻗﺎﻝ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺳِﻤﺎﻙ ﺑﻦ ﺣﺮﺏ ﻗﻴﻞ‬ ‫ﺕ‬ ‫ﺐ ﺇﻻ ﺷﻌﺮﺍ ٍ‬ ‫ﳉﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‪ :‬ﺃﻛﺎﻥ ﰲ ﺭﺃﺱ ﺍﻟﻨﱯ ج ﺷﻴﺐ؟ ﻗﺎﻝ‪ :‬ﱂ ﻳﻜﻦ ﰲ ﺭﺃﺳﻪ ﺷﻴ ‪‬‬ ‫ﻕ ﺭﺃﺳ ِﻪ ﺇﺫﺍ ﺍﺩ‪‬ﻫﻦ ﻭﺃﺭﺍ ‪‬ﻫﻦ‪ ‬ﺍﻟﺪ‪‬ﻫﻦ‪ :‬ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪ ‬ﹾﻜِﺜﺮ‪ ‬ﺩ‪‬ﻫ ‪‬ﻦ‬ ‫ﰲ ‪‬ﻣ ﹾﻔ ِﺮ ِ‬ ‫)‪(١٨٥‬‬ ‫ﺐ ﺍﻟﺘﺮ ‪‬ﺟﻞﹶ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺤ ‪‬‬ ‫ﺏ ﺯﻳﺎﺕ‬ ‫ﻉ ﻛﺄﻥ ﺛﻮﺑﻪ ﺛﻮ ‪‬‬ ‫ﺭﺃﺳﻪ ﻭﳊﻴﺘﻪ‪ ،‬ﻭﻳ‪‬ﻜﺜﺮ ﺍﻟ ِﻘﻨ‪‬ﺎ ‪‬‬ ‫)‪(١٨٦‬‬ ‫ﳉﻤ‪‬ﺔ ﻭﺩ‪‬ﻭﻥ ﺍﻟ ‪‬ﻮ ﹾﻓ ‪‬ﺮ ِﺓ ‪،‬‬ ‫ﻳﺮﺟ‪‬ﻞ ﻧﻔﺴﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺗﺮﺟ‪‬ﻠﻪ ﻋﺎﺋﺸﺔ ﺗﺎﺭﺓ‪ .‬ﻭﻛﺎﻥ ﺷﻌﺮﻩ ﻓﻮﻕ ﺍ ﹸ‬ ‫)‪ (١٨٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٧٥١‬‬ ‫)‪ (١٨٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٠٤٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٤٩٩‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٥٤/١‬‬ ‫)‪ (١٨٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٤٩٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٥٣/٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٢٦/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ‬ ‫ﺍﻟﺸﻤﺎﺋﻞ ﺭﻗﻢ )‪.(٤٤‬‬ ‫)‪ (١٨٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ ﺭﻗﻢ )‪.(٣٢‬‬ ‫)‪ (١٨٦‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٥٥‬ﻭﺍﻟﺸﻤﺎﺋﻞ )‪ ،(٢٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤١٨٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(٣٦٣٥‬‬

‫=‬


‫‪٩١‬‬ ‫ﻭﻛﺎﻧﺖ ‪‬ﺟ ‪‬ﻤﺘ‪‬ﻪ ﺗﻀﺮِﺏ ﺷﺤﻤ ﹶﺔ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻃﺎﻝ‪ ،‬ﺟﻌﻠﻪ ﹶﻏﺪ‪‬ﺍِﺋ ‪‬ﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻗﺎﻟﺖ ﺃ ‪‬ﻡ ﻫﺎﻧﺊ‪ :‬ﻗﺪﻡ‬ ‫ﻋﻠﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻣﻜﺔ ﹶﻗ ْﺪ ‪‬ﻣﺔﹰ‪ ،‬ﻭﻟﻪ ﺃﺭﺑﻊ ﻏﺪﺍﺋﺮ‪ ،‬ﻭﺍﻟﻐﺪﺍﺋﺮ‪ :‬ﺍﻟﻀﻔﺎﺋﺮ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ‬ ‫ﺚ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﺻﺤﻴﺢ)‪ (١٨٧‬ﻭﻛﺎﻥ ج ﻻ ﻳﺮ ‪‬ﺩ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ ﺣﺪﻳ ِ‬ ‫ﺤﻤِﻞ(‪ ،‬ﻫﺬﺍ ﻟﻔﻆ‬ ‫ﻒ ﺍ ﹶﳌ ْ‬ ‫ﺤﺔِ‪ ،‬ﺧﻔِﻴ ‪‬‬ ‫ﺐ ﺍﻟﺮ‪‬ﺍِﺋ ‪‬‬ ‫ﻼ ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻩ‪ ،‬ﻓﹶﺈﻧ‪ ‬ﻪ ﹶﻃﻴ‪ ‬‬ ‫ﺽ ‪‬ﻋﹶﻠْﻴ ِﻪ ‪‬ﺭْﻳﺤ‪‬ﺎ ﹲﻥ ﹶﻓ ﹶ‬ ‫) ‪‬ﻣ ْﻦ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫)‪(١٨٨‬‬ ‫ﻭﻟﻴﺲ ﲟﻌﻨﺎﻩ‪ ،‬ﻓﺈﻥ‬ ‫ﻼ ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻩ(‬ ‫ﺐ ﹶﻓ ﹶ‬ ‫ﺽ ‪‬ﻋﹶﻠْﻴ ِﻪ ﻃِﻴ ‪‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺮﻭﻳﻪ‪ ) :‬ﻣ ْﻦ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﺍﻟﺮﳛﺎﻥ ﻻ ﺗﻜﺜﹸﺮ ﺍ ِﳌﻨ‪ ‬ﹸﺔ ﺑﺄﺧﺬﻩ‪ ،‬ﻭﻗﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩ ﹸﺓ ﺑﺎﻟﺘﺴﺎﻣﺢ ﰲ ﺑﺬﻟﻪ‪ ،‬ﲞﻼﻑ ﺍﳌﺴﻚ ﻭﺍﻟﻌﻨﱪ‬ ‫ﻭﺍﻟﻐ‪‬ﺎﻟِﻴﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﺛﺒﺖ ﻋﻨﻪ ﻣﻦ ﺣﺪﻳﺚ ‪‬ﻋﺰْﺭﺓ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺛﹸﻤﺎﻣﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﺐ)‪.(١٨٩‬‬ ‫ﺃﻧﺲ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻻ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﺍﻟﻄﱢﻴ ‪‬‬ ‫ﺙ ﻻ ﺗ‪‬ﺮﺩ‪ :‬ﺍﻟ ‪‬ﻮﺳ‪‬ﺎِﺋﺪ‪ ،‬ﻭﺍﻟ ‪‬ﺪ ْﻫﻦ‪ ،‬ﻭﺍﻟﹶﻠ‪‬ﺒﻦ‪ (‬ﻓﺤﺪﻳﺚ‬ ‫ﻼ ﹲ‬ ‫ﺚ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﻓﻌﻪ )ﹶﺛ ﹶ‬ ‫ﻭﺃﻣ‪‬ﺎ ﺣﺪﻳ ﹸ‬ ‫ﻣﻌﻠﻮﻝ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺫﻛﺮ ﻋﻠﺘﻪ‪ ،‬ﻭﻻ ﺃﺣﻔﻆ ﺍﻵﻥ ﻣﺎ ﻗﻴﻞ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ‬ ‫ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺟﻨﺪﺏ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ)‪ .(١٩٠‬ﻭﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﻟﻨ‪‬ﻬﺪﻱ‬ ‫ﺝ ِﻣ ‪‬ﻦ‬ ‫ﻼ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩﻩ‪ ،‬ﻓﹶﺈﻧ‪ ‬ﻪ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺤﺎﻥﹶ‪ ،‬ﹶﻓ ﹶ‬ ‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ِ) :‬ﺇﺫﹶﺍ ﺃﹸ ْﻋ ِﻄ ‪‬ﻲ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸﻢ‪ ‬ﺍﻟ ‪‬ﺮْﻳ ‪‬‬ ‫ﺐ ﺍﻟﻄﻴﺐ ﺇﻟﻴﻪ ﺍﳌِﺴﻚ‪،‬‬ ‫ﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﺣ ‪‬‬ ‫ﳉ‪‬ﻨ ِﺔ()‪ .(١٩١‬ﻭﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ‪‬ﺳﻜﱠﺔ ﻳﺘﻄﱠﻴ ‪‬‬ ‫ﺍﹶ‬ ‫ﳊﻨ‪‬ﺎ ِﺀ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻌﺠﺒﻪ ﺍﻟﻔﺎﻏﻴﺔ ﻗﻴﻞ‪ :‬ﻭﻫﻲ ‪‬ﻧﻮْﺭ ﺍ ِ‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻗﺺ اﻟﺸﺎرب‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺭﻭﻯ ﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺳِﻤﺎﻙ‪ ،‬ﻋﻦ ﻋِﻜﺮﻣﺔ‪ ،‬ﻋﻦ‬ ‫ﺺ ﺷﺎﺭﺑﻪ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﻥ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳﻘ ‪‬‬ ‫=‬

‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١١٨ ،١٠٨/٦‬‬ ‫)‪ (١٨٧‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٨٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤١٩١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٦٣٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٤٢٥ ،٣٤١/٦‬‬ ‫)‪ (١٨٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٢٥٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤١٧٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٨٩/٨‬‬ ‫)‪ (١٨٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣١٢/١٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٩٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٨٩/٨‬‬ ‫)‪ (١٩٠‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٩١‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺗﺎﺭﻳﺦ ﺃﺻﺒﻬﺎﻥ )‪ ،(٩٩/١‬ﻭﺳﻨﺪﻩ ﺣﺴﻦ‪.‬‬ ‫)‪ (١٩١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٧٩٢‬‬


‫‪٩٢‬‬ ‫ﺺ ﺷﺎ ِﺭﺑ‪‬ﻪ)‪ ،(١٩٢‬ﻭﻭﻗﻔﻪ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ‬ ‫ﻛﺎﻥ ﻳ‪‬ﻘ ‪‬‬ ‫ﺲ ِﻣﻨ‪‬ﺎ( ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ‬ ‫ﺑﻦ ﺃﺭﻗﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ) :‬ﻣ ْﻦ ﹶﻟ ْﻢ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹾﺬ ِﻣ ْﻦ ﺷ‪‬ﺎ ِﺭِﺑﻪِ‪ ،‬ﹶﻓﹶﻠْﻴ ‪‬‬ ‫ﺻﺤﻴﺢ)‪ ،(١٩٣‬ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪) :‬ﹸﻗﺼ‪‬ﻮﺍ‬ ‫ﺱ()‪ (١٩٤‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑ ِﻦ ﻋﻤﺮ‪،‬‬ ‫ﺸﻮ‪‬ﺍ ِﺭﺏ‪ ،‬ﻭﹶﺃ ْﺭﺧ‪‬ﻮﺍ ﺍﻟﱢﻠﺤ‪‬ﻰ‪ ،‬ﺧ‪‬ﺎِﻟﻔﹸﻮﺍ ﺍ ﹶﳌﺠ‪‬ﻮ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫)‪(١٩٥‬‬ ‫ﻭﰲ‬ ‫ﺏ(‬ ‫ﺸ ِﺮ ِﻛﲔ‪ ،‬ﻭﻭﱢﻓﺮ‪‬ﻭﺍ ﺍﻟﻠﱢﺤﻰ‪ ،‬ﻭﺃﹶﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭ ‪‬‬ ‫ﱯ ج‪) :‬ﺧ‪‬ﺎِﻟﻔﹸﻮﺍ ﺍ ﹸﳌ ْ‬ ‫ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﱯ ج ﰲ ﻗﺺ ﺍﻟﺸﻮﺍﺭﺏ ‪‬ﻭ‪‬ﺗ ﹾﻘﻠِﻴ ِﻢ ﺍ َﻷ ﹾﻇﻔﹶﺎﺭ‪،‬‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ ﺍﻟﻨ‪ ‬‬ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻭﻗﱠ ‪‬‬ ‫ﹶﺃﻻﱠ ‪‬ﻧْﺘﺮ‪ ‬ﻙ ﹶﺃ ﹾﻛﺜﹶﺮ ِﻣ ْﻦ ﹶﺃﺭْﺑﻌِﲔ ‪‬ﻳﻮْﻣﹰﺎ ‪‬ﻭﹶﻟﻴْﻠ ﹰﺔ)‪.(١٩٦‬‬ ‫ﺺ ﺍﻟﺸﺎﺭﺏ ﻭﺣﻠﻘِﻪ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﰲ )ﻣﻮﻃﺌﻪ(‪:‬‬ ‫ﻒﰲﻗ ‪‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﺴﻠ ‪‬‬ ‫ﻑ ﺍﻟﺸﻔﺔ ﻭﻫﻮ ﺍﻹِﻃﺎﺭ‪ ،‬ﻭﻻ ﳚﺰ‪‬ﻩ ﹶﻓﻴ‪ ‬ﻤﱢﺜ ﹶﻞ ﺑﻨﻔﺴﻪ‪ .‬ﻭﺫﻛﺮ‬ ‫ﻳ‪‬ﺆﺧﺬ ﻣﻦ ﺍﻟﺸﺎﺭﺏ ﺣﱴ ﲡﺪ ‪‬ﻭ ﺃﻃﺮﺍ ‪‬‬ ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﻋﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺤﻔﻲ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭﻳ‪‬ﻌﻔﻲ ﺍﻟﻠﱢﺤﻰ‪ ،‬ﻭﻟﻴﺲ ﺇﺣﻔﺎ ُﺀ ﺍﻟﺸﺎﺭﺏ‬ ‫ﺏ ﻣﻦ ﺣﻠﻖ ﺷﺎﺭﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻨﻪ‪ :‬ﺇﺣﻔﺎ ُﺀ ﺍﻟﺸﺎﺭﺏ ﻭﺣﻠﻘﻪ‬ ‫ﺣﻠﻘﹶﻪ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ ﻳ‪‬ﺆ ‪‬ﺩ ‪‬‬ ‫ﻋﻨﺪﻱ ﻣ‪‬ﺜﹶﻠﺔﹲ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻭﺗﻔﺴﲑ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ج ﰲ ﺇﺣﻔﺎﺀ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻹِﻃﺎﺭ‪،‬‬ ‫ﻭﻛﺎﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳ‪‬ﺆﺧﺬ ﻣﻦ ﺃﻋﻼﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﺷﻬﺪ ﰲ ﺣﻠﻖ ﺍﻟﺸﺎﺭﺏ ﺃﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ‬ ‫ﻳ‪‬ﻮ ‪‬ﺟ ‪‬ﻊ ﺿﺮﺑﹶﺎ ‪‬ﻣ ْﻦ ﻓﻌﻠﻪ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﺫﺍ ﹶﻛ ‪‬ﺮ‪‬ﺑﻪ‪ ‬ﺃﻣﺮ‪ ،‬ﻧﻔﺦ‪ ،‬ﻓﺠﻌﻞ‬ ‫ﺭﺟﻠﻪ ﺑﺮﺩﺍﺋﻪ ﻭﻫﻮ ﻳﻔﺘﻞ ﺷﺎﺭﺑﻪ‪ .‬ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﺸﺎﺭﺏ ﺍﻹِﻃﺎﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ‪ :‬ﻭﱂ ﺃﺟﺪ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺷﻴﺌﹰﺎ ﻣﻨﺼﻮﺻﹰﺎ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺃﺻﺤﺎﺑ ‪‬ﻪ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺭﺃﻳﻨﺎ‬ ‫ﺍﳌﺰﱐﱡ ﻭﺍﻟﺮﺑﻴ ‪‬ﻊ ﻛﺎﻧﺎ ﻳ‪‬ﺤﻔﻴﺎﻥ ﺷﻮﺍﺭ‪‬ﻤﺎ‪ ،‬ﻭﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﺃﺧﺬﺍﻩ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ‬ ‫ﺍﻟﻠﹼﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻣ‪‬ﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺯﻓﺮ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﳏﻤﺪ‪ ،‬ﻓﻜﺎﻥ ﻣﺬﻫﺒ‪‬ﻬﻢ ﰲ ﺷﻌﺮ ﺍﻟﺮﺃﺱ‬ ‫ﻭﺍﻟﺸﻮﺍﺭﺏ ﺃﻥ ﺍﻹِﺣﻔﺎ َﺀ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺧ‪‬ﻮﻳﺰ ﻣﻨﺪﺍﺩ ﺍﳌﺎﻟﻜﻲ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺃﻥ ﻣﺬﻫﺒﻪ ﰲ ﺣﻠﻖ ﺍﻟﺸﺎﺭﺏ ﻛﻤﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﻋﻤﺮ‪ .‬ﻭﺃﻣ‪‬ﺎ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪،‬‬ ‫)‪ (١٩٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٧٦١‬‬ ‫)‪ (١٩٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٣٠ ،١٢٩/٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٦٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٢٦٦/٤‬‬ ‫‪.(٢٦٨‬‬ ‫)‪ (١٩٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢٦٠‬‬ ‫)‪ (١٩٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٦ ،٢٩٥/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢٥٩ ،٢٥٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٢٧٦٤‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٢٩/١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٥٢ ،١٦/٢‬‬ ‫)‪ (١٩٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٥٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٥٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٦ ،١٥/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٤٢٠٠‬‬


‫‪٩٣‬‬ ‫ﺖ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳ‪‬ﺤﻔﻲ ﺷﺎﺭﺑﻪ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﲰﻌﺘﻪ ﻳ‪‬ﺴﺄﻝ ﻋﻦ ﺍﻟﺴﻨﺔ‬ ‫ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺏ( ﻭﻗﺎﻝ ﺣﻨﺒﻞ‪:‬‬ ‫ﺸﻮ‪‬ﺍ ِﺭ ‪‬‬ ‫ﰲ ﺇﺣﻔﺎﺀ ﺍﻟﺸﺎﺭﺏ؟ ﻓﻘﺎﻝ‪ :‬ﻳ‪‬ﺤﻔﻲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ج )ﺃ ْﺣﻔﹸﻮﺍ ﺍﻟ ‪‬‬ ‫ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺗﺮﻯ ﺍﻟﺮﺟ‪ ‬ﹶﻞ ﻳﺄﺧﺬ ﺷﺎﺭﺑﻪ‪ ،‬ﺃﻭ ﻳ‪‬ﺤﻔﻴﻪ؟ ﺃﻡ ﻛﻴﻒ ﻳﺄﺧﺬﻩ؟ ﻗﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺃﺣﻔﺎﻩ‪ ،‬ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻩ ﻗﺼﹰﺎ ﻓﻼ ﺑﺄﺱ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﰲ‬ ‫)ﺍﳌﻐﲏ(‪ :‬ﻭﻫﻮ ﳐﲑ ﺑﲔ ﺃﻥ ﻳ‪‬ﺤﻔﻴﻪ‪ ،‬ﻭﺑﲔ ﺃﻥ ﻳﻘﺼﻪ ﻣﻦ ﻏﲑ ﺇﺣﻔﺎﺀ‪ .‬ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ‪:‬‬ ‫ﷲ ج ﺃﺧﺬ ﻣﻦ ﺷﺎﺭﺑﻪ ﻋﻠﻰ ِﺳﻮ‪‬ﺍﻙ)‪ (١٩٧‬ﻭﻫﺬﺍ ﻻ‬ ‫ﻭﺭﻭﻯ ﺍﳌﻐﲑ ﹸﺓ ﺑﻦ ﺷﻌﺒﺔ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ‬ ‫ﻳﻜﻮﻥ ﻣﻌﻪ ﺇﺣﻔﺎﺀ‪ .‬ﻭﺍﺣﺘﺞ ﻣﻦ ﱂ ﻳ ‪‬ﺮ ﺇﺣﻔﺎﺀﻩ ﲝﺪﻳﺜﻲ ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﺍﳌﺮﻓﻮﻋﲔ )ﻋﺸﺮ‬ ‫ﺏ)‪ (١٩٨‬ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ‪:‬‬ ‫ﺺ ﺍﻟﺸ‪‬ﺎ ِﺭ ِ‬ ‫ﻣﻦ ﺍﻟﻔﻄﺮﺓ( ‪ ...‬ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﹶﻗ ‪‬‬ ‫ﺲ()‪ (١٩٩‬ﻭﺫﻛﺮ ﻣﻨﻬﺎ ﻗﺺ ﺍﻟﺸﺎﺭﺏ‪.‬‬ ‫)ﺍﻟ ِﻔ ﹾﻄﺮ‪‬ﺓ ‪‬ﺧ ْﻤ ‪‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﶈﻔﻮﻥ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻷﻣﺮ ﺑﺎﻹﺣﻔﺎﺀ‪ ،‬ﻭﻫﻲ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ‬ ‫ﺠﺰ‪ ‬ﺷ‪‬ﺎ ِﺭ‪‬ﺑﻪ‪ ،(٢٠٠)‬ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ‪ :‬ﻭﻫﺬﺍ ﺍﻷﻏﻠﺐ ﻓﻴﻪ ﺍﻹِﺣﻔﺎﺀ‪ ،‬ﻭﻫﻮ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﳛﺘﻤﻞ ﺍﻟﻮﺟﻬﲔ‪ .‬ﻭﺭﻭﻯ ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻳﺮﻓﻌﻪ ) ‪‬ﺟﺰ‪‬ﻭﺍ‬ ‫ﺸﻮ‪‬ﺍ ِﺭﺏ‪ ،‬ﻭﹶﺃ ْﺭﺧ‪‬ﻮﺍ ﺍﻟﱢﻠﺤ‪‬ﻰ()‪ (٢٠١‬ﻗﺎﻝ ﻭﻫﺬﺍ ﳛﺘﻤﻞ ﺍﻹِﺣﻔﺎﺀ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﰊ‬ ‫ﺍﻟ ‪‬‬ ‫ﺳﻌﻴﺪ‪ ،‬ﻭﺃﰊ ﹸﺃ ‪‬ﺳﻴْﺪ‪ ،‬ﻭﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ‪ ،‬ﻭﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺃﰊ‬ ‫ﻫﺮﻳﺮﺓ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺤﻔﻮﻥ ﺷﻮﺍﺭ‪‬ﻢ‪ .‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺎﻃﺐ‪ :‬ﺭﺃﻳﺖ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﺽ ﺍﳉﻠﺪ‪ .‬ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ‪ :‬ﻭﳌﺎ ﻛﺎﻥ‬ ‫ﻳ‪‬ﺤﻔﻲ ﺷﺎﺭﺑﻪ ﻛﺄﻧﻪ ‪‬ﻳْﻨِﺘﻔﹸﻪ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺣﱴ ﻳ‪‬ﺮﻯ ﺑﻴﺎ ‪‬‬ ‫ﺍﻟﺘﻘﺼﲑ ﻣﺴﻨﻮﻧﹰﺎ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪ ،‬ﻛﺎﻥ ﺍﳊﻠﻖ ﻓﻴﻪ ﺃﻓﻀ ﹶﻞ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻗﺪ ﺩﻋﺎ ﺍﻟﻨﱯ ج‬ ‫ﻟﻠﻤﺤﻠﻘﲔ ﺛﻼﺛﹰﺎ ﻭﻟﻠﻤﻘﺼﺮﻳﻦ ﻭﺍﺣﺪﺓ)‪ ،(٢٠٢‬ﻓﺠﻌﻞ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﺗﻘﺼﲑﻩ‪،‬‬ ‫)‪ (١٩٧‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ )‪ ،(٢٣٠/٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،(٢٥٥ ،٢٥٢/٤‬‬ ‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.،(١٨٨‬‬ ‫)‪ (١٩٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٢٦١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٥٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،١٢٧/٨‬‬ ‫‪ ،(١٢٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٣‬‬ ‫)‪ (١٩٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨٢/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢٥٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٥٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪ ،(٤١٩٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٢٨/٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٢‬‬ ‫)‪ (٢٠٠‬ﺭﻭﺍﻩ ﺍﻟﻄﺤﺎﻭﻱ )‪ ،(٢٣٠/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٧٦١‬‬ ‫)‪ (٢٠١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢٦٠‬‬ ‫)‪ (٢٠٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٧ ،٤٤٦/٣‬ﻭﻣﺴﻠﻢ )‪.(١٣٠٢‬‬


‫‪٩٤‬‬ ‫ﻓﻜﺬﻟﻚ ﺍﻟﺸﺎﺭﺏ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ آﻼﻣﻪ وﺳﻜﻮﺗﻪ وﺿﺤﻜﻪ وﺑﻜﺎﺋﻪ‬

‫ﻛﺎﻥ ج ﺃﻓﺼ ‪‬ﺢ ﺧﻠﻖ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺃﻋﺬﺑ‪‬ﻬﻢ ﻛﻼﻣﺎﹰ‪ ،‬ﻭﺃﺳﺮﻋ‪‬ﻬﻢ ﺃﺩﺍﺀً‪ ،‬ﻭﺃﺣﻼﻫﻢ ‪‬ﻣْﻨﻄِﻘﺎﹰ‪ ،‬ﺣﱴ‬ ‫ﺇﻥ ﻛﻼﻣﻪ ﹶﻟ‪‬ﻴ ﹾﺄﺧ‪‬ﺬﹸ ﲟﺠﺎﻣﻊ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻳ‪‬ﺴﱯ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻳﺸﻬ ‪‬ﺪ ﻟﻪ ﺑﺬﻟﻚ ﺃﻋﺪﺍﺅﻩ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ‬ ‫ﻉ ﻻ ﻳ‪‬ﺤﻔﻆ‪ ،‬ﻭﻻ ﻣﻨﻘﹶﻄﻊ ﲣﱠﻠﻠﹸﻪ‬ ‫ﺼ ِﻞ ﻣ‪‬ﺒ‪‬ﻴ ٍﻦ ﻳﻌﺪ‪‬ﻩ ﺍﻟﻌﺎﺩ‪ ،‬ﻟﻴﺲ ِﺑ ‪‬ﻬ ﱟﺬ ﻣ‪‬ﺴ ِﺮ ِ‬ ‫ﺗﻜﻠﻢ ﺗﻜﻠﱠﻢ ﺑﻜﻼﻡ ﻣ‪‬ﻔ ‪‬‬ ‫ﺍﻟﺴﻜﺘﺎﺕ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﻞ ﻫﺪﻳ‪‬ﻪ ﻓﻴﻪ ﺃﻛﻤ ﹸﻞ ﺍﳍﺪﻱ‪ ،‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ‬ ‫ﺼ ٍﻞ ﳛﻔﻈﻪ ﻣﻦ ﺟﻠﺲ‬ ‫ﺴﺮ‪‬ﺩ‪ ‬ﺳﺮﺩ‪‬ﻛﻢ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﻳﺘﻜﻠﱠﻢ ﺑﻜﻼﻡ ﺑ‪‬ﻴ ٍﻦ ﹶﻓ ْ‬ ‫ﺍﻟﻠﹼﻪ ج ‪‬ﻳ ْ‬ ‫ﺇﻟﻴﻪ)‪ .(٢٠٣‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳ‪‬ﻌﻴﺪ ﺍﻟﻜﻼﻡ ﺛﻼﺛﹰﺎ ِﻟﻴ‪‬ﻌﻘ ﹶﻞ ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﻠﱠﻢ ﺳﻠﱠﻢ ﺛﻼﺛﹰﺎ‪ .‬ﻭﻛﺎﻥ‬ ‫ﻃﻮﻳ ﹶﻞ ﺍﻟﺴﻜﻮﺕ ﻻ ﻳﺘﻜﻠﻢ ﺷﻲ ﻏ ِﲑ ﺣﺎﺟﺔ‪ ،‬ﻳﻔﺘﺘ ‪‬ﺢ ﺍﻟﻜﻼﻡ ﻭﳜﺘﺘﻤﻪ ﺑﺄﺷﺪﺍﻗﻪ‪ ،‬ﻭﻳﺘﻜﻠﻢ‬ ‫ﲜﻮﺍﻣﻊ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﹶﺼ ٍﻞ ﻻ ﻓﻀﻮﻝ ﻭﻻ ﺗﻘﺼﲑ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺘﻜﻠﻢ ﻓﻴﻤﺎ ﻻ ﻳ‪‬ﻌﻨﻴﻪ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻢ ﺇﻻ‬ ‫ﻑ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻓﺎﺣﺸﺎﹰ‪ ،‬ﻭﻻ ﻣﺘﻔﺤ‪‬ﺸﹰﺎ‪،‬‬ ‫ﻓﻴﻤﺎ ﻳﺮﺟﻮ ﺛﻮﺍﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺮِﻩ ﺍﻟﺸﻲﺀ‪ :‬ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﻭﻻ ﺻﺨ‪‬ﺎﺑﹰﺎ‪ .‬ﻭﻛﺎﻥ ‪‬ﺟﻞﱡ ﺿﺤﻜﻪ ﺍﻟﺘﺒﺴﻢ‪ ،‬ﺑﻞ ﻛﻠﱡﻪ ﺍﻟﺘﺒﺴﻢ‪ ،‬ﻓﻜﺎﻥ ‪‬ﺎﻳ ﹸﺔ ﺿﺤﻜِﻪ ﺃﻥ ﺗﺒﺪ ‪‬ﻭ‬ ‫ﻧﻮﺍ ِﺟﺬﹸﻩ‪.‬‬ ‫ﻚ ﳑﺎ ﻳ‪‬ﻀﺤﻚ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﳑﺎ ﻳ‪‬ﺘﻌﺠﺐ ﻣﻦ ﻣﺜﻠﻪ ﻭﻳ‪‬ﺴﺘﻐﺮﺏ ﻭﻗﻮﻋ‪‬ﻪ‬ ‫ﻭﻛﺎﻥ ﻳﻀﺤ ‪‬‬ ‫ﻭﻳ‪‬ﺴﺘﻨﺪﺭ‪.‬‬ ‫ﻭﻟﻠﻀﺤﻚ ﺃﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ‪ ،‬ﻫﺬﺍ ﺃﺣﺪﻫﺎ ﻭﺍﻟﺜﺎﱐ‪ :‬ﺿﺤِﻚ ﺍﻟﻔﺮﺡ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺮﻯ ﻣﺎ‬ ‫ﺤﻚ‪ ‬ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻫﻮ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻐﻀﺒﺎﻥ ﺇﺫﺍ ﺍﺷﺘﺪ‬ ‫ﻳﺴﺮ‪‬ﻩ ﺃﻭ ﻳ‪‬ﺒﺎﺷﺮﻩ ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺿ ِ‬ ‫ﻏﻀﺒﻪ‪ ،‬ﻭﺳﺒﺒﻪ ﺗﻌﺠﺐ ﺍﻟﻐﻀﺒﺎﻥ ﳑﺎ ﺃﻭﺭﺩ ﻋﻠﻴﻪ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺷﻌﻮ ‪‬ﺭ ﻧﻔﺴﻪ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ‬ ‫ﺧﺼﻤﻪ‪ ،‬ﻭﺃﻧﻪ ﰲ ﻗﺒﻀﺘﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺿﺤﻜﹸﻪ ِﻟﻤ‪‬ﻠﻜﻪ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺇﻋﺮﺍﺿِﻪ ﻋﻤﻦ‬ ‫ﺃﻏﻀﺒﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﻛﺘﺮﺍﺛﻪ ﺑﻪ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺑﻜﺎﺅﻩ ج‪ ،‬ﻓﻜﺎﻥ ﻣِﻦ ﺟﻨﺲ ﺿﺤﻜﻪ‪ ،‬ﱂ ﻳﻜﻦ ﺑﺸﻬﻴ ٍﻖ ﻭﺭﻓﻊ ﺻﻮﺕ ﻛﻤﺎ ﱂ‬ ‫ﻳﻜﻦ ﺿﺤﻜﻪ ﺑﻘﻬﻘﻬﺔ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻧﺖ ﺗﺪ ‪‬ﻣﻊ‪ ‬ﻋﻴﻨﺎﻩ ﺣﱴ ‪‬ﺗ ْﻬﻤ‪‬ﻼ‪ ،‬ﻭﻳ‪‬ﺴﻤﻊ ﻟِﺼﺪﺭﻩ ﺃﺯﻳ ‪‬ﺰ‪.‬‬ ‫ﻭﻛﺎﻥ ﺑﻜﺎﺅﻩ ﺗﺎﺭﺓ ﺭﲪﺔ ﻟﻠﻤﻴﺖ‪ ،‬ﻭﺗﺎﺭﺓ ﺧﻮﻓﹰﺎ ﻋﻠﻰ ﺃﻣﺘﻪ ﻭﺷﻔﻘﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺎﺭﺓ ﻣِﻦ ﺧﺸﻴﺔ‬ ‫)‪ (٢٠٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳉﺎﻣﻊ )‪ ،(٣٦٤٣‬ﻭﺍﻟﺸﻤﺎﺋﻞ )‪ ،(٢٢٣‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢٣/٦‬ﻭﻣﺴﻠﻢ‬ ‫)‪.(٢٤٩٣‬‬


‫‪٩٥‬‬ ‫ﺐ ﻟﻠﺨﻮﻑ‬ ‫ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻋﻨﺪ ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﺑﻜﺎﺀ ﺍﺷﺘﻴﺎﻕ ﻭﳏﺒﺔ ﻭﺇﺟﻼﻝ‪ ،‬ﻣﺼﺎﺣ ‪‬‬ ‫ﻭﺍﳋﺸﻴﺔ‪ .‬ﻭﳌﺎ ﻣﺎﺕ ﺍﺑﻨ‪‬ﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﻣﻌﺖ ﻋﻴﻨﺎﻩ ﻭﺑﻜﻰ ﺭﲪﺔ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺗ ْﺪ ‪‬ﻣﻊ‪ ‬ﺍﻟ ‪‬ﻌْﻴﻦ‪،‬‬ ‫ﺤﺰ‪‬ﻭﻧ‪‬ﻮ ﹶﻥ()‪.(٢٠٤‬‬ ‫ﻚ ﻳ‪‬ﺎ ِﺇْﺑﺮ‪‬ﺍﻫِﻴﻢ‪ ‬ﹶﻟ ‪‬ﻤ ْ‬ ‫ﺤ ‪‬ﺰﻥﹸ ﺍﻟ ﹶﻘ ﹾﻠﺐ‪ ،‬ﻭﻻ ‪‬ﻧﻘﹸﻮ ﹸﻝ ﺇﻻ ﻣ‪‬ﺎ ‪‬ﻳ ْﺮﺿِﻲ ‪‬ﺭﺑ‪‬ﻨﺎ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ِﺑ ‪‬‬ ‫‪‬ﻭ‪‬ﻳ ْ‬ ‫ﻭﺑﻜﻰ ﳌﺎ ﺷﺎﻫﺪ ﺇﺣﺪﻯ ﺑﻨﺎﺗِﻪ ‪‬ﻭ‪‬ﻧ ﹾﻔﺴ‪‬ﻬﺎ ‪‬ﺗﻔِﻴﺾ‪ ،‬ﻭﺑﻜﻰ ﳌﺎ ﻗﺮﺃ ﻋﻠﻴﻪ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﺳﻮﺭﺓ‬ ‫ﻚ‬ ‫ﺸﻬِﻴ ٍﺪ ‪‬ﻭ ِﺟﹾﺌﻨ‪‬ﺎ ِﺑ ‪‬‬ ‫ﻒ ِﺇﺫﹶﺍ ِﺟﹾﺌﻨ‪‬ﺎ ﻣِﻦ ﹸﻛﻞﹼ ﺃ ‪‬ﻣ ٍﺔ ِﺑ ‪‬‬ ‫)ﺍﻟﻨﺴﺎﺀ( ﻭﺍﻧﺘﻬﻰ ﻓﻴﻬﺎ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓ ﹶﻜْﻴ ‪‬‬ ‫‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻫﺆ‪‬ﻻ ِﺀ ‪‬ﺷﻬِﻴﺪﹰﺍ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ (٢٠٥)[٤١ :‬ﻭﺑﻜﻰ ﳌﺎ ﻣﺎﺕ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ‪ ،‬ﻭﺑﻜﻰ ﳌﺎ‬ ‫ﺸ ْﻤﺲ‪ ،‬ﻭﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻜﹸﺴﻮﻑ‪ ،‬ﻭﺟﻌﻞ ﻳﺒﻜﻲ ﰲ ﺻﻼﺗﻪ‪ ،‬ﻭﺟﻌﻞ ﻳﻨﻔﺦ‪،‬‬ ‫ﹶﻛﺴ‪‬ﻔﺖ ﺍﻟ ‪‬‬ ‫)‪(٢٠٦‬‬ ‫ﺴ‪‬ﺘ ْﻐ ِﻔﺮ‪‬ﻙ(‬ ‫ﺤﻦ‪ ‬ﻧ ْ‬ ‫ﺏ ﹶﺃﹶﻟ ْﻢ ‪‬ﺗ ِﻌﺪْﱐ ﹶﺃﻻﱠ ‪‬ﺗ ‪‬ﻌ ﱢﺬ‪‬ﺑﻬ‪‬ﻢ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﻓِﻴ ِﻬ ْﻢ ﻭ ‪‬ﻫ ْﻢ ‪‬ﻳﺴْﺘ ْﻐ ِﻔﺮ‪‬ﻭﻥﹶ‪ ،‬ﻭ‪‬ﻧ ْ‬ ‫ﻭﻳﻘﻮﻝ‪ ) :‬ﺭ ‪‬‬ ‫)‪(٢٠٧‬‬ ‫ﻭﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺒﻜﻲ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺻﻼﺓ ﺍﻟﻠﱠﻴ ِﻞ‪.‬‬ ‫ﻭﺑﻜﻰ ﳌﺎ ﺟﻠﺲ ﻋﻠﻰ ﻗﱪ ﺇﺣﺪﻯ ﺑﻨﺎﺗﻪ‬ ‫ﻭﺍﻟﺒﻜﺎﺀ ﺃﻧﻮﺍﻉ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﺑﻜﺎﺀ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﺮﻗﺔ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺑﻜﺎﺀ ﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ‬ ‫ﳉﺰ‪‬ﻉ ﻣِﻦ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﻜﺎ ُﺀ ﺍﶈﺒﺔ ﻭﺍﻟﺸﻮﻕ ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺑﻜﺎ ُﺀ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﳋﺎﻣﺲ‪ :‬ﺑﻜﺎﺀ ﺍ ﹶ‬ ‫ﻭﺭﻭﺩ ﺍﳌﺆﻟِﻢ ﻭﻋﺪﻡ ﺍﺣﺘﻤﺎﻟﻪ‪ .‬ﻭﺍﻟﺴﺎﺩﺱ‪ :‬ﺑﻜﺎ ُﺀ ﺍﳊﺰﻥ‪.‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﻜﺎﺀ ﺍﳋﻮﻑ‪ ،‬ﺃﻥ ﺑﻜﺎﺀ ﺍﳊﺰﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺣﺼﻮﻝ‬ ‫ﻣﻜﺮﻭﻩ‪ ،‬ﺃﻭ ﻓﻮﺍﺕ ﳏﺒﻮﺏ‪ ،‬ﻭﺑﻜﺎﺀ ﺍﳋﻮﻑ ﻳﻜﻮﻥ ِﻟﻤ‪‬ﺎ ﻳﺘﻮﻗﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣِﻦ ﺫﻟﻚ‪،‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺑﻜﺎﺀ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﻔﺮﺡ‪ ،‬ﻭﺑﻜﺎﺀ ﺍﳊﺰﻥ‪ ،‬ﺃﻥ ﺩﻣﻌﺔ ﺍﻟﺴﺮﻭﺭ ﺑﺎﺭﺩﺓ‪ ،‬ﻭﺍﻟﻘﻠﺐ‬ ‫ﻓﺮﺣﺎﻥ‪ ،‬ﻭﺩﻣﻌﺔ ﺍﳊﹸﺰﻥ ﺣﺎﺭﺓ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﺣﺰﻳﻦ‪ ،‬ﻭﳍﺬﺍ ﻳﻘﺎﻝ ﳌﺎ ﻳ‪‬ﻔﺮﺡ ﺑﻪ‪ :‬ﻫﻮ ﹸﻗﺮ‪ ‬ﹸﺓ ‪‬ﻋْﻴﻦٍ‪ ،‬ﻭﺃﻗ ‪‬ﺮ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﺑﻪ ﻋﻴﻨ‪‬ﻪ‪ ،‬ﻭﳌﺎ ﻳ‪‬ﺤﺰﻥ‪ :‬ﻫﻮ ﺳﺨﻴﻨ ﹸﺔ ﺍﻟﻌﺠﻦ‪ ،‬ﻭﺃﺳﺨﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻴﻨ‪‬ﻪ ﺑِﻪ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺑﻊ‪ :‬ﺑﻜﺎﺀ ﺍﳋﻮﺭ ﻭﺍﻟﻀﻌﻒ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻣﻦ‪ :‬ﺑﻜﺎﺀ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﺪﻣ ‪‬ﻊ ﺍﻟﻌﲔ‪ ،‬ﺻﺎﺣﺒ‪‬ﻪ ﺍﳋﺸﻮﻉ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻗﺴﻰ‬ ‫ﺍﻟﻨﺎﺱ ﻗﻠﺒﹰﺎ‪.‬‬ ‫ﻭﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﻟﺒﻜﺎﺀ ﺍﳌﺴﺘﻌﺎﺭ ﻭﺍﳌﺴﺘﺄﺟﺮ ﻋﻠﻴﻪ‪ ،‬ﻛﺒﻜﺎﺀ ﺍﻟﻨﺎﺋﺤﺔ ﺑﺎﻷﺟﺮﺓ‪ ،‬ﻓﺈ‪‬ﺎ ﻛﻤﺎ ﻗﺎﻝ‬ ‫)‪ (٢٠٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٤٠ ،١٣٩/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٢٣١٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٢٦‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺍﳌﺴﻨﺪ )‪.(١٩٤/٣‬‬ ‫)‪ (٢٠٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٨١/٩ ،١٨٩ ،١٨٨/٨‬ﻭﻣﺴﻠﻢ )‪.(٨٠٠‬‬ ‫)‪ (٢٠٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٩٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٣٨ ،١٣٧/٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،١٥٩/٢‬‬ ‫‪ ،(١٨٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ )‪.(٣١٧‬‬ ‫)‪ (٢٠٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٦٧/٣‬‬


‫‪٩٦‬‬ ‫ﺠ ‪‬ﻮ ﻏﹶﲑﻫﺎ‪.‬‬ ‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﺗﺒِﻴ ‪‬ﻊ ‪‬ﻋﺒْﺮﺗ‪‬ﻬﺎ‪ ،‬ﻭ‪‬ﺗﺒْﻜﻲ ‪‬ﺷ ْ‬ ‫ﺱ ﻳﺒﻜﻮﻥ ﻷﻣﺮ ﻭﺭﺩ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﺍﻟﻌﺎﺷﺮ‪ :‬ﺑﻜﺎﺀ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺮﻯ ﺍﻟﺮ ‪‬ﺟ ﹸﻞ ﺍﻟﻨﺎ ‪‬‬ ‫ﻓﻴﺒﻜﻲ ﻣﻌﻬﻢ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﻷﻱ ﺷﻲﺀ ﻳﺒﻜﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﻳﺮﺍﻫﻢ ﻳﺒﻜﻮﻥ‪ ،‬ﻓﻴﺒﻜﻲ‪.‬‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺩﻣﻌﹰﺎ ﺑﻼ ﺻﻮﺕ‪ ،‬ﻓﻬﻮ ﺑﻜﻰ‪ ،‬ﻣﻘﺼﻮﺭ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ﺻﻮﺕ‪،‬‬ ‫ﻓﻬﻮ ﺑﻜﺎﺀ‪ ،‬ﳑﺪﻭﺩ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫)‪(٢٠٨‬‬ ‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻐﻨِﻲ ﺍﻟﹾﺒﻜﹶﺎ ُﺀ ‪‬ﻭ ﹶﻻ ﺍﹾﻟ ‪‬ﻌﻮِﻳ ﹸﻞ‬ ‫ﺖ ‪‬ﻋ ‪‬ﻴِﻨﻲ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ﳍﹶﺎ ‪‬ﺑﻜﹶﺎﻫ‪‬ﺎ‬ ‫‪‬ﺑ ﹶﻜ ‪‬‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻣﺴﺘﺪﻋ ‪‬ﻰ ﻣﺘﻜﻠﻔﺎﹰ‪ ،‬ﻓﻬﻮ ﺍﻟﺘﺒﺎﻛﻲ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪ :‬ﳏﻤﻮﺩ‪ ،‬ﻭﻣﺬﻣﻮﻡ‪،‬‬ ‫ﻓﺎﶈﻤﻮﺩ‪ ،‬ﺃﻥ ﻳ‪‬ﺴﺘﺠﻠﹶﺐ ﻟِﺮﻗﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﳋﺸﻴﺔ ﺍﷲ‪ ،‬ﻻ ﻟﻠﺮﻳﺎﺀ ﻭﺍﻟﺴ‪‬ﻤﻌﺔ ﻭﺍﳌﺬﻣﻮﻡ‪ :‬ﺃﻥ‬ ‫ﻳ‪‬ﺠﺘﻠﺐ ﻷﺟﻞ ﺍﳋﻠﻖ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻟﻠﻨﱯ ج ﻭﻗﺪ ﺭﺁﻩ ﻳﺒﻜﻲ ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ‬ ‫ﺕ ﺑﻜﺎ ًﺀ ﺑﻜﻴﺖ‪ ،‬ﻭﺇﻥ‬ ‫ﰲ ﺷﺄﻥ ﺃﺳﺎﺭﻯ ﺑﺪﺭ‪ :‬ﺃﺧﱪﱐ ﻣﺎ ﻳ‪‬ﺒﻜﻴﻚ ﻳﺎ ﺭﺳﻮ ﹾﻝ ﺍﻟﻠﹼﻪ؟ ﻓﺈﻥ ﻭﺟﺪ ‪‬‬ ‫ﱂ ﺃﺟﺪ ﺗﺒﺎﻛﹶﻴﺖ‪ ،‬ﻟﺒﻜﺎﺋﻜﻤﺎ)‪ (٢٠٩‬ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ج‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﺍﺑﻜﻮﺍ ﻣِﻦ‬ ‫ﺧﺸﻴﺔ ﺍﷲ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺒﻜﻮﺍ‪ ،‬ﻓﺘﺒﺎﻛﻮﺍ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺧﻄﺒﺘﻪ‬

‫ﺧﻄﺐ ج ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﻰ ﺍ ِﳌْﻨ‪‬ﺒﺮِ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨ‪‬ﺎﻗﺔ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺶ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬‬ ‫ﺧﻄﺐ‪ ،‬ﺍﲪﺮ‪‬ﺕ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻋﻼ ﺻﻮﺗﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ ﺣﱴ ﻛﺄ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﻨ ِﺬﺭ‪ ‬ﺟْﻴ ٍ‬ ‫ﺴﺒ‪‬ﺎ‪‬ﺑ ِﺔ‬ ‫ﺻﺒ‪ ‬ﻌْﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺤﻜﹸ ْﻢ ‪‬ﻭ ‪‬ﻣﺴ‪‬ﺎ ﹸﻛ ْﻢ( ﻭﻳﻘﻮﻝ‪) :‬ﺑ‪ِ ‬ﻌﹾﺜﺖ‪ ‬ﹶﺃﻧ‪‬ﺎ ﻭ‪‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﹶﻛﻬ‪‬ﺎ‪‬ﺗْﻴ ِﻦ( ‪‬ﻭ‪‬ﻳ ﹾﻘﺮ‪‬ﻥﹸ ‪‬ﺑْﻴ ‪‬ﻦ ﺃﹸ ْ‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫)‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ‬ ‫ﻱ ‪‬ﻫ ْﺪﻱ‪ ‬ﻣ‪ ‬‬ ‫ﺚ ﻛِﺘﺎﺏ‪ ‬ﺍﻟﹶﻠﻪِ‪ ،‬ﻭ ‪‬ﺧْﻴ ‪‬ﺮ ﺍ ﹶﳍ ْﺪ ِ‬ ‫ﳊﺪِﻳ ِ‬ ‫ﻭ‪‬ﺍﻟﻮ‪ْ ‬ﺳﻄﹶﻰ‪ ،‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‪) :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ْﻌﺪ‪ ‬ﹶﻓِﺈﻥﱠ ‪‬ﺧْﻴ ‪‬ﺮ ﺍ ﹶ‬ ‫)‪(٢١٠‬‬ ‫ﻼﹶﻟ ﹲﺔ( ‪.‬‬ ‫ﺤ ‪‬ﺪﺛﹶﺎ‪‬ﺗﻬ‪‬ﺎ‪ ،‬ﻭ ﹸﻛ ﱠﻞ ِﺑ ْﺪ ‪‬ﻋ ٍﺔ ﺿ ﹶ‬ ‫ج‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ﺍ ُﻷﻣ‪‬ﻮ ِﺭ ‪‬ﻣ ْ‬ ‫ﻭﻛﺎﻥ ﻻ ﳜﻄﹸﺐ ﺧ‪‬ﻄﺒﺔ ﺇﻻ ﺍﻓﺘﺘﺤﻬﺎ ﲝﻤﺪ ﺍﻟﻠﹼﻪ‪ .‬ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺇﻧﻪ‬ ‫ﻳﻔﺘﺘﺢ ﺧﻄﺒﺔ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺧﻄﺒ ﹶﺔ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﻟﺘﻜﺒﲑ‪ ،‬ﻓﻠﻴﺲ ﻣﻌﻬﻢ ﻓﻴﻪ ﺳﻨﺔ ﻋﻦ‬ ‫ﺤﻤْﺪ ﻟﻠﱠ ِﻪ(‪ ،‬ﻭﻫﻮ‬ ‫ﺡ ﲨﻴﻊ ﺍﳋﻄﺐ ﺑـ )ﺍﹾﻟ ‪‬‬ ‫ﱯ ج ﺍﻟﺒﺘﺔﹶ‪ ،‬ﻭﺳﻨﺘﻪ ﺗﻘﺘﻀﻲ ﺧﻼﻓﹶﻪ‪ ،‬ﻭﻫﻮ ﺍﻓﺘﺘﺎ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ﻷﺻﺤﺎﺏ ﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺨﻨﺎ ﻗﺪ‪‬ﺱ ﺍﻟﱠﻠ ‪‬ﻪ ِﺳﺮ‪‬ﻩ‪.‬‬ ‫)‪ (٢٠٨‬ﺍﻟﺒﻴﺖ ﻟﻜﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﰲ ﺍﻟﺴﲑﺓ )‪.(١٦٢/٢‬‬ ‫)‪ (٢٠٩‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٧٦٣‬‬ ‫)‪ (٢١٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٦٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٨٩ ،١٨٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٤٥‬‬


‫‪٩٧‬‬ ‫ﺻ ِﻌ ‪‬ﺪ ﺍ ِﳌ‪‬ﻨ ‪‬ﱪ ﺃﻗﺒﻞ‬ ‫ﻭﻛﺎﻥ ﳜﻄﹸﺐ ﻗﺎﺋﻤﹰﺎ‪ ،‬ﻭﰲ ﻣﺮﺍﺳﻴﻞ ﻋﻄﺎﺀ ﻭﻏﲑﻩ ﺃﻧﻪ ﻛﺎﻥ ج ﺇﺫﺍ ‪‬‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠْﻴﻜﹸﻢ( ﻗﺎﻝ ﺍﻟﺸﻌﱯ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ‬ ‫ﺑﻮﺟﻬﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﺍﻟﺴ‪ ‬ﹶ‬ ‫ﻳﻔﻌﻼﻥ ﺫﻟﻚ)‪ (٢١١‬ﻭﻛﺎﻥ ﳜﺘِﻢ ﺧ‪‬ﻄﺒﺘﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﳜﻄﺐ ﺑﺎﻟﻘﺮﺁﻥ ﻭﰲ‬ ‫ﺪ﴾‬ ‫ﺕ ﴿ﻕ ﻭ‪‬ﺍﹾﻟﻘﹸﺮﺁ ِﻥ ﺍ ﹶﳌﺠِﻴ ِ‬ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃ ‪‬ﻡ ﻫﺸﺎﻡ ﺑﻨﺖ ﺣﺎﺭﺛﺔ ﻗﺎﻟﺖ‪) :‬ﻣﺎ ﺃﺧﺬ ‪‬‬ ‫ﺐ‬ ‫]ﻕ‪ ،[١ :‬ﺇﻻ ‪‬ﻋ ْﻦ ِﻟﺴ‪‬ﺎ ِﻥ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﻳ ﹾﻘ ‪‬ﺮ ‪‬ﺅﻫ‪‬ﺎ ﹸﻛ ﱠﻞ ‪‬ﻳ ْﻮ ِﻡ ﺟ‪‬ﻤ‪ ‬ﻌ ٍﺔ ‪‬ﻋﻠﹶﻰ ﺍ ِﳌْﻨ‪‬ﺒ ِﺮ ﺇﺫﹶﺍ ‪‬ﺧ ﹶﻄ ‪‬‬ ‫ﺱ()‪ ،(٢١٢‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﹶﺃﻥﱠ ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﺇﺫﺍ ﺗﺸﻬ‪‬ﺪ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻼ ﻣ‪‬ﻀ ﱠﻞ‬ ‫ﺴﻨ‪‬ﺎ‪ ،‬ﻣ ْﻦ ‪‬ﻳ ْﻬ ِﺪ ﺍﻟﱠﻠﻪ‪ ،‬ﹶﻓ ﹶ‬ ‫ﺴ‪‬ﺘ ْﻐ ِﻔ ‪‬ﺮﻩ‪ ،‬ﻭ‪‬ﻧﻌ‪‬ﻮ ﹸﺫ ﺑِﺎﻟﻠﱠ ِﻪ ِﻣ ْﻦ ‪‬ﺷﺮ‪‬ﻭ ِﺭ ﹶﺃْﻧﻔﹸ ِ‬ ‫ﺴ‪‬ﺘﻌِﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ْ‬ ‫ﳊ ْﻤﺪ‪ ‬ﻟﹶﻠ ِﻪ ‪‬ﻧ ْ‬ ‫)ﺍ ﹶ‬ ‫ﺤﻤ‪‬ﺪﹰﺍ ‪‬ﻋْﺒﺪ‪‬ﻩ‪ ‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟﻪ‪،‬‬ ‫ﻱ ﹶﻟﻪ‪ ،‬ﻭﹶﺃ ْﺷ ‪‬ﻬﺪ‪ ‬ﺃﹶﻥ ﹶﻻ ﺇِﻟﻪ ِﺇﻻﱠ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃﻥﱠ ‪‬ﻣ ‪‬‬ ‫ﻀِﻠﻞﹾ‪ ،‬ﻓﻼ ﻫ‪‬ﺎ ِﺩ ‪‬‬ ‫ﹶﻟﻪ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ‪‬ﻳ ْ‬ ‫ﹶﺃ ْﺭ ‪‬ﺳﹶﻠﻪ‪ ‬ﺑِﺎﹾﻟﺤ‪‬ﻖ ‪‬ﺑﺸِﲑﹰﺍ ‪‬ﻭ‪‬ﻧﺬِﻳﺮﹰﺍ ‪‬ﺑْﻴﻦ ‪‬ﻳﺪ‪‬ﻱ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔِ‪ ،‬ﻣ ْﻦ ﻳ‪‬ﻄ ِﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﺭ ‪‬ﺷ ‪‬ﺪ ‪‬ﻭ ‪‬ﻣ ْﻦ‬ ‫ﺴﻪ‪ ،‬ﻭ ﹶﻻ ﻳ‪‬ﻀ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﺷﻴﺌﹰﺎ()‪ (٢١٣‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻳﻮﻧﺲ ﺃﻧﻪ‬ ‫ﻀﺮ‪ِ ‬ﺇﻻﱠ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫‪‬ﻳﻌْﺼ ِﻬﻤ‪‬ﺎ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺳﺄﻝ ﺍﺑ ‪‬ﻦ ﺷﻬﺎﺏ ﻋﻦ ﺗﺸﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺬﻛﺮ ﳓﻮ ﻫﺬﺍ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﺼ ِﻬﻤ‪‬ﺎ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏﻮ‪‬ﻯ()‪.(٢١٤‬‬ ‫) ‪‬ﻭ ‪‬ﻣ ْﻦ ‪‬ﻳ ْﻌ ِ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺷﻬﺎﺏ‪ :‬ﻭﺑﻠﻐﻨﺎ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺧﻄﺐ‪ ) :‬ﹸﻛﻞﱡ ﻣ‪‬ﺎ ﻫ‪ ‬ﻮ‬ ‫ﺨﻒ‪َ ‬ﻷ ْﻣ ِﺮ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻣ‪‬ﺎ‬ ‫ﺠﹶﻠ ِﺔ ﹶﺃ ‪‬ﺣﺪٍ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺕ ﻗﹶﺮﻳﺐ‪ ،‬ﹶﻻ ﺑ‪ْ ‬ﻌ ‪‬ﺪ ِﻟﻤ‪‬ﺎ ﻫ‪ ‬ﻮ ﺁﺕٍ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌﺠ‪ ‬ﹸﻞ ﺍﻟﹶﻠﻪ‪ِ ‬ﻟ ‪‬ﻌ ‪‬‬ ‫ﺁ ٍ‬ ‫ﺱ ﺷ‪‬ﻴﺌﺎﹰ‪ ،‬ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﻛﹶﺎﻥﹶ‪ ،‬ﻭﹶﻟ ْﻮ‬ ‫ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠﻪ‪ ،‬ﹶﻻ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺷﻴْﺌﹰﺎ ‪‬ﻭﻳ‪‬ﺮﻳﺪ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺏ ِﻟﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺷ‪‬ﻲ ٌﺀ ﺇ ﱠﻻ ِﺑِﺈ ﹾﺫ ِﻥ‬ ‫ﺏ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ ﹶﻻ ﻣ‪ ‬ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﹶﻛ ِﺮ ‪‬ﻩ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭ ﹶﻻ ﻣ‪ْ‬ﺒ ِﻌ ‪‬ﺪ ِﻟﻤ‪‬ﺎ ﻗ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﻠﱠ ِﻪ()‪.(٢١٥‬‬ ‫ﻑ ﻛﻤﺎﻟﻪ ﻭﳏﺎﻣﺪﻩ‪،‬‬ ‫ﻭﻛﺎﻥ ﻣﺪﺍ ‪‬ﺭ ﺧ‪‬ﻄﺒﻪ ﻋﻠﻰ ﲪﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺑﺂﻻﺋﻪ‪ ،‬ﻭﺃﻭﺻﺎ ِ‬ ‫ﲔ ﻣﻮﺍﺭﺩ‬ ‫ﻭﺗﻌﻠﻴ ِﻢ ﻗﻮﺍﻋ ِﺪ ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﺫﻛ ِﺮ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﺎﺭ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺍﻷﻣ ِﺮ ﺑﺘﻘﻮﻯ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺗﺒﻴ ِ‬ ‫ﻏﻀﺒﻪ‪ ،‬ﻭﻣﻮﺍﻗ ِﻊ ﺭﺿﺎﻩ ﻓﻌﻠﻰ ﻫﺬﺍ ﻛﺎﻥ ﻣﺪﺍﺭ ﺧﻄﺒﻪ‪.‬‬ ‫ﺱ ِﺇ‪‬ﻧﻜﹸ ْﻢ ﹶﻟ ْﻦ ‪‬ﺗﻄِﻴﻘﹸﻮﺍ ‪ -‬ﹶﺃ ْﻭ ﹶﻟ ْﻦ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﺍ ‪-‬ﻛﹸ ﹶﻞ ﻣ‪‬ﺎ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺧﻄﺒﻪ‪) :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫)‪ (٢١١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ )‪ ،(٥٢٨١‬ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٣٣٩‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٢١٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٠٢ ،١١٠٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٧/٢‬‬ ‫)‪ (٢١٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٩٧‬‬ ‫)‪ (٢١٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٩٨‬‬ ‫)‪ (٢١٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻣﺮﺍﺳﻴﻠﻪ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﺰﺭﻗﺎﱐ ﰲ ﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ )‪.(٤٤٧/٧‬‬


‫‪٩٨‬‬ ‫ﺸﺮ‪‬ﻭﺍ()‪.(٢١٦‬‬ ‫ﹸﺃ ِﻣ ْﺮ‪‬ﺗ ْﻢ ﺑﻪِ‪ ،‬ﻭﹶﻟ ِﻜ ْﻦ ‪‬ﺳ ‪‬ﺪﺩ‪‬ﻭﺍ ‪‬ﻭﹶﺃْﺑ ِ‬ ‫ﻭﻛﺎﻥ ﳜﻄﹸﺐ ﰲ ﻛﻞ ﻭﻗﺖ ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﺣﺎﺟ ﹸﺔ ﺍﳌﺨﺎﻃﹶﺒﲔ ﻭﻣﺼﻠﺤﺘﻬﻢ‪ ،‬ﻭﱂ ‪‬ﻳ ﹸﻜ ْﻦ‬ ‫ﳜﻄﺐ ﺧ‪‬ﻄﺒﺔ ﺇﻻ ﺍﻓﺘﺘﺤﻬﺎ ﲝﻤﺪ ﺍﷲ‪ ،‬ﻭﻳﺘﺸﻬ‪‬ﺪ ﻓﻴﻬﺎ ﺑﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻧﻔﺴﻪ‬ ‫ﺑﺎﲰﻪ ﺍﻟﻌﻠﻢ‪.‬‬ ‫)‪(٢١٧‬‬ ‫ﳉ ﹾﺬﻣ‪‬ﺎ ِﺀ( ‪.‬‬ ‫ﺸ ‪‬ﻬﺪ‪ ،‬ﹶﻓ ِﻬ ‪‬ﻲ ﻛﹶﺎﹾﻟ‪‬ﻴ ِﺪ ﺍ ﹶ‬ ‫ﺲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﹸﻛﻞﱡ ﺧ‪ ‬ﹾﻄ‪‬ﺒ ٍﺔ ﹶﻟْﻴ ‪‬‬ ‫ﺱ‬ ‫ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺎﻭﻳﺶ ﳜﺮ‪‬ﺝ ﺑﲔ ﻳﺪﻳﻪ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺣ‪‬ﺠﺮﺗﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ‪‬ﻳ ﹾﻠ‪‬ﺒﺲ‪ِ ‬ﻟﺒ‪‬ﺎ ‪‬‬ ‫ﺍﳋﻄﺒﺎﺀ ﺍﻟﻴﻮﻡ ﻻ ﻃﹸﺮﺣﺔ‪ ،‬ﻭﻻ ﺯِﻳﻘﹰﺎ ﻭ‪‬ﺍﺳﻌﹰﺎ‪.‬‬ ‫ﺙ ﺩﺭﺟﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﻮﻯ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﺧﺬ ﺍﳌﺆﺫﻥ ﰲ‬ ‫ﻭﻛﺎﻥ ﻣﻨﱪ‪‬ﻩ ﺛﻼ ﹶ‬ ‫ﺍﻷﺫﺍﻥ ﻓﻘﻂ‪ ،‬ﻭﱂ ‪‬ﻳ ﹸﻘ ﹾﻞ ﺷﻴﺌﹰﺎ ﻗﺒﻠﹶﻪ ﻭﻻ ﺑﻌﺪ‪‬ﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺬ ﰲ ﺍﳋﻄﺒﺔ‪ ،‬ﱂ ﻳﺮﻓﻊ ﺃﺣ ‪‬ﺪ ﺻﻮﺗﻪ‬ ‫ﺑﺸﻲﺀ ﺍﻟﺒﺘﺔ‪ ،‬ﻻ ﻣﺆﺫ ﹲﻥ ﻭﻻ ﻏﲑ‪‬ﻩ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻡ ﳜﻄﺐ‪ ،‬ﺃﺧﺬ ﻋﺼﺎﹰ‪ ،‬ﻓﺘﻮﻛﱠﺄ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﻋﻨﻪ ﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﺍﳋﻠﻔﺎ ُﺀ ﺍﻟﺜﻼﺛ ﹸﺔ ﺑﻌﺪﻩ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺘﻮﻛ ﹾﺄ ﻋﻠﻰ‬ ‫ﺴﻚ‪‬‬ ‫ﻗﻮﺱ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﺃﻧﻪ ﺗﻮﻛﺄ ﻋﻠﻰ ﺳﻴﻒ‪ ،‬ﻭﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳉﻬﻠﺔ ﻳﻈﻦ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪ْ ‬ﻤ ِ‬ ‫ﻒ ﻋﻠﻰ ﺍﳌﻨﱪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻳﻦ ﺇﳕﺎ ﻗﺎﻡ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻭﻫﺬﺍ ﺟﻬﻞ ﻗﺒﻴﺢ ﻣﻦ ﻭﺟﻬﲔ‪،‬‬ ‫ﺍﻟﺴﻴ ‪‬‬ ‫ﻅ ﺃﻧﻪ ج ﺗﻮﻛﺄ ﻋﻠﻰ ﺍﻟﻌﺼﺎ ﻭﻋﻠﻰ ﺍﻟﻘﻮﺱ‪ .‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺪﻳﻦ ﺇﳕﺎ ﻗﺎﻡ‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﶈﻔﻮ ﹶ‬ ‫ﺤ ِﻖ ﺃﻫﻞ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﻣﺪﻳﻨ ﹸﺔ ﺍﻟﻨﱯ ج ﺍﻟﱵ ﻛﺎﻥ ﳜﻄﺐ‬ ‫ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴﻴﻒ‪ ،‬ﹶﻓِﻠ ‪‬ﻤ ْ‬ ‫ﻓﻴﻬﺎ ﺇﳕﺎ ﹸﻓِﺘﺤ‪‬ﺖ ﺑﺎﻟﻘﹸﺮﺁﻥ‪ ،‬ﻭﱂ ﺗ‪‬ﻔﺘﺢ ﺑﺎﻟﺴﻴﻒ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﰲ ﺧﻄﺒﺘﻪ ﻋﺎﺭﺽ‪ ،‬ﺍﺷﺘﻐﻞ ﺑﻪ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺧﻄﺒﺘﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﳜﻄﹸﺐ‪ ،‬ﻓﺠﺎﺀ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻳﻌﺜﹸﺮﺍﻥ ﰲ ﻗﻤﻴﺼﲔ ﺃﲪﺮﻳﻦ‪ ،‬ﻓﻘﻄﻊ ﻛﻼﻣﻪ‪ ،‬ﻓﱰﻝ‪،‬‬ ‫ﻕ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ ﴿ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ْﻣﻮ‪‬ﺍﹸﻟ ﹸﻜ ْﻢ ‪‬ﻭﹶﺃ ْﻭ ﹶﻻﺩ‪‬ﻛﹸ ْﻢ‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫ﻓﺤﻤﻠﻬﻤﺎ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﻣﻨﱪﻩ‪ ،‬ﰒ ﻗﺎﻝ‪ ) :‬‬ ‫ﻼﻣِﻲ‬ ‫ﺻِﺒ ْﺮ ‪‬ﺣﺘ‪‬ﻰ ﹶﻗ ﹶﻄ ْﻌﺖ‪ ‬ﹶﻛ ﹶ‬ ‫ﺼْﻴ ِﻬﻤ‪‬ﺎ‪ ،‬ﹶﻓﹶﻠ ْﻢ ﹶﺃ ْ‬ ‫ِﻓْﺘ‪‬ﻨ ﹲﺔ﴾ ]ﺍﻷﻧﻔﺎﻝ‪ [٢٨ :‬ﺭﹶﺃْﻳﺖ‪ ‬ﻫ ﹶﺬْﻳ ِﻦ ﻳﻌﺜﹸﺮﺍﻥ ﰲ ﹶﻗﻤِﻴ ‪‬‬ ‫ﺤ ‪‬ﻤ ﹾﻠ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ()‪.(٢١٨‬‬ ‫ﹶﻓ ‪‬‬ ‫)‪ (٢١٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٩٦‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢١٢/٤‬‬ ‫)‪ (٢١٧‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١١٠٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٨٤١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٤٣ ،٣٠٢/٢‬‬ ‫)‪ (٢١٨‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٧٧٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٠٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٠٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(٣٦٠٠‬‬


‫‪٩٩‬‬ ‫‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬ﺳﹶﻠْﻴﻚ‪ ،‬ﺍﻟ ‪‬ﻐ ﹶﻄﻔﹶﺎﱐ ﻭﻫﻮ ﳜﻄﹸﺐ‪ ،‬ﻓﺠﻠﺲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﹸﻗ ْﻢ ﻳ‪‬ﺎ ﺳ‪‬ﹶﻠْﻴﻚ‪ ‬ﻓﹶﺎ ْﺭ ﹶﻛ ْﻊ‬ ‫ﺠ ‪‬ﻮ ْﺯ ِﻓِﻴﻬِﻤﺎ(‪ ،‬ﰒ ﻗﺎﻝ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪) :‬ﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛ ْﻢ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﻭﺍﻹِﻣﺎﻡ‬ ‫‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘﻴْﻦ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺠ ‪‬ﻮ ْﺯ ﻓِﻴ ِﻬﻤ‪‬ﺎ()‪.(٢١٩‬‬ ‫ﺨ ﹸﻄﺐ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ْﺮ ﹶﻛ ْﻊ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ‪‬ﻭﹾﻟ‪‬ﻴ‪‬ﺘ ‪‬‬ ‫‪‬ﻳ ْ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻘﺼﺮ ﺧﻄﺒﺘﻪ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﻳ‪‬ﻄﻴﻠﻬﺎ ﺃﺣﻴﺎﻧﹰﺎ ﲝﺴﺐ ﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﻭﻛﺎﻧﺖ ﺧﻄﺒﺘ‪‬ﻪ‬ ‫ﺿ ‪‬ﻬﻦ‪‬‬ ‫ﺍﻟﻌﺎﺭِﺿﺔ ﺃﻃﻮ ﹶﻝ ﻣﻦ ﺧﻄﺒﺘﻪ ﺍﻟﺮﺍﺗِﺒﺔ‪ .‬ﻭﻛﺎﻥ ﳜﻄﹸﺐ ﺍﻟﻨ‪‬ﺴﺎﺀ ﻋﻠﻰ ﺣِﺪﺓ ﰲ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﳛﺮ‪ ‬‬ ‫ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ)‪ ،(٢٢٠‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻮﻝ‬ ‫ﰲ ﻫﺪﻳﻪ ج ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﻮﺿﻮء‬

‫ﺕ ﺑﻮﺿﻮﺀ‬ ‫ﻛﺎﻥ ج ﻳﺘﻮﺿﺄ ﻟﻜﻞ ﺻﻼﺓ ﰲ ﻏﺎﻟﺐ ﺃﺣﻴﺎﻧﻪ‪ ،‬ﻭﺭﲟﺎ ﺻﻠﻰ ﺍﻟﺼﻠﻮﺍ ِ‬ ‫ﻭﺍﺣﺪ)‪ (٢٢١‬ﻭﻛﺎﻥ ﻳﺘﻮﺿﺄ ﺑﺎﳌﹸﺪ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺜﻠﺜﻴﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺄﺯﻳ‪‬ﺪ ﻣﻨﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﳓﻮ ﺃﺭﺑﻊ ﺃﻭﺍﻕ‬ ‫ﺤﺬﱢ ‪‬ﺭ ﺃﻣﺘﻪ‬ ‫ﺑﺎﻟﺪﻣﺸﻘﻲ ﺇﱃ ﺃﻭﻗﻴﺘﲔ ﻭﺛﻼﺙ ﻭﻛﺎﻥ ِﻣ ْﻦ ﺃﻳﺴﺮ ﺍﻟﻨ‪‬ﺎﺱ ﺻﺒ‪‬ﺎ ﳌﺎﺀ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﻣﻦ ﺍﻹِﺳﺮﺍﻑ ﻓﻴﻪ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ ﻳﻜﻮﻥ ﰲ ﺃﻣﺘﻪ ‪‬ﻣ ْﻦ ﻳﻌﺘﺪﻱ ﰲ ﺍﻟﻄﻬﻮﺭ)‪ ،(٢٢٢‬ﻭﻗﺎﻝ‪) :‬ﺇ ﱠﻥ‬ ‫ﺱ ﺍﳌﹶﺎﺀ( ﻭﻣﺮ ﻋﻠﻰ ﺳﻌﺪ‪ ،‬ﻭﻫﻮ ﻳﺘﻮﺿﺄ ﻓﻘﺎﻝ‬ ‫ِﻟ ﹾﻠ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ‪‬ﺷْﻴﻄﹶﺎﻧﹰﺎ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪ‪ ‬ﺍﻟ ‪‬ﻮﳍﹶﺎﻥ ﻓﹶﺎ‪‬ﺗﻘﹸﻮﺍ ‪‬ﻭ ْﺳﻮ‪‬ﺍ ‪‬‬ ‫ﺖ‬ ‫ﻑ ﰲ ﺍﳌﹶﺎﺀ()‪ (٢٢٣‬ﻓﻘﺎﻝ‪ :‬ﻭﻫﻞ ﻓﹶﻲ ﺍﳌﺎﺀ ﻣﻦ ﺇﺳﺮﺍﻑ؟ ﻗﺎﻝ‪) :‬ﻧﻌﻢ ﻭﺇﻥ ﹾﻛْﻨ ‪‬‬ ‫ﺴ ِﺮ ْ‬ ‫ﻟﻪ‪ ) :‬ﹶﻻ ‪‬ﺗ ْ‬ ‫)‪(٢٢٤‬‬ ‫‪‬ﻋﻠﹶﻰ ﻧ‪‬ﻬ ٍﺮ ﺟ‪‬ﺎ ٍﺭ( ‪.‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﺗﻮﺿﺄ ﻣﺮﺓ ﻣﺮﺓ‪ ،‬ﻭﻣﺮﺗﲔ ﻣﺮﺗﲔ‪ ،‬ﻭﺛﻼﺛﹰﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻷﻋﻀﺎﺀ‬ ‫ﻣﺮﺗﲔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺛﻼﺛﹰﺎ‪.‬‬ ‫)‪ (٢١٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٧ ،٣٣٦/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٥٩)(٨٧٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،١١١٦ ،١١١٥‬‬ ‫‪.(١١١٧‬‬ ‫)‪ (٢٢٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٨٨/٢‬‬ ‫)‪ (٢٢١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٢٧٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٨٦/١‬‬ ‫)‪ (٢٢٢‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٥٥/٥ ،٨٧ ،٨٦/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٩٦‬‬ ‫)‪ (٢٢٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٤٢١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٣٦/٥‬‬ ‫)‪ (٢٢٤‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٤٢٥‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٢١/٢‬‬


‫‪١٠٠‬‬ ‫ﻭﻛﺎﻥ ﻳﺘﻤﻀﻤﺾ ﻭﻳﺴﺘﻨﺸﻖ ﺗﺎﺭﺓ ﺑﻐ‪‬ﺮﻓﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﻐ‪‬ﺮﻓﺘﲔ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺜﻼﺙ‪ .‬ﻭﻛﺎﻥ ﻳﺼﻞ‬ ‫ﺑﲔ ﺍﳌﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪ ،‬ﻓﻴﺄﺧ‪‬ﺬ ﻧﺼﻒ ﺍﻟﻐﺮﻓﺔ ﻟﻔﻤﻪ‪ ،‬ﻭﻧﺼﻔﻬﺎ ﻷﻧﻔﻪ‪ ،‬ﻭﻻ ‪‬ﻳﻤ‪‬ﻜﻦ ﰲ‬ ‫ﺍﻟﻐﺮﻓﺔ ﺇﻻ ﻫﺬﺍ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﺮﻓﺘﺎﻥ ﻭﺍﻟﺜﻼﺙ‪ ،‬ﻓﻴﻤﻜﻦ ﻓﻴﻬﻤﺎ ﺍﻟﻔﺼ ﹸﻞ ﻭﺍﻟﻮﺻﻞﹸ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺪﻳﻪ ج‬ ‫ﻛﺎﻥ ﺍﻟﻮﺻ ﹶﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺪ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﻒ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻌﻞ ﺫﻟﻚ ﺛﻼﺛﹰﺎ( ﻭﰲ ﻟﻔﻆ‪) :‬ﲤﻀﻤﺾ‬ ‫ج )ﲤﻀﻤﺾ ﻭﺍﺳﺘﻨﺸﻖ ﻣ ْﻦ ﹶﻛ ‪‬‬ ‫ﻭﺍﺳﺘﻨﺜﺮ ﺑﹶﺜﻼﹶﺙ ﻏﹶﺮﻓﹶﺎﺕ()‪ (٢٢٥‬ﻓﻬﺬﺍ ﺃﺻ ‪‬ﺢ ﻣﺎ ﺭ‪‬ﻭﻱ ﰲ ﺍﳌﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪ ،‬ﻭﱂ ﳚﻰﺀ‬ ‫ﺍﻟﹶﻔﺼﻞﹸ ﺑﲔ ﺍﳌﹰﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ﰲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻟﺒﺘﺔ‪ ،‬ﻟﻜﻦ ﰲ ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ‬ ‫ﺖ ﺍﻟﻨﱯ ج ‪‬ﻳﻔﹾﺼ ﹸﻞ ﺑﲔ ﺍﳌﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻣﺼﺮﻑ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ‪ :‬ﺭﺃﻳ ‪‬‬ ‫)‪(٢٢٦‬‬ ‫ﻻ ﻳ‪‬ﺮﻭﻯ ﺇﻻ ﻋﻦ ﻃﻠﺤﺔ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪ‪‬ﻩ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﳉﺪﻩ ﺻﺤﺒﺔ ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺴﺘﻨﺸﻖ ﺑﻴﺪﻩ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﻳﺴﺘﻨﺜِﺮ ﺑﺎﻟﻴ‪‬ﺴﺮﻯ‪ ،‬ﻭﻛﺎﻥ ﳝﺴ ‪‬ﺢ ﺭﺃﺳﻪ ﻛﻠﱠﻪ‪ ،‬ﻭﺗﺎﺭﺓ‬ ‫ﻳ‪ ‬ﹾﻘِﺒﻞﹸ ﺑﻴﺪﻳﻪ ‪‬ﻭ‪‬ﻳﺪْﺑﺮ‪ ،‬ﻭﻋﻠﻴﻪ ﻳ‪‬ﺤﻤ ﹸﻞ ﺣﺪﻳﺚ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺴﺢ ﺑﺮﺃﺳﻪ ﻣﺮﺗﲔ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﱂ‬ ‫ﺴ ﹶﻞ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﺃﻓﺮﺩ ﻣﺴ ‪‬ﺢ ﺍﻟﺮﺃﺱ‪ ،‬ﻫﻜﺬﺍ ﺟﺎﺀ ﻋﻨﻪ‬ ‫ﻳﻜﺮ ‪‬ﺭ ﻣﺴﺢ ﺭﺃﺳﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺇﺫﺍ ﻛﺮ ‪‬ﺭ ﹶﻏ ْ‬ ‫ﺻﺮﳛﺎﹰ‪ ،‬ﻭﱂ ﻳﺼ ‪‬ﺢ ﻋﻨﻪ ج‪ .‬ﺧﻼﻓﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﻣﺎ ﻋﺪﺍ ﻫﺬﺍ‪ ،‬ﺇﻣ‪‬ﺎ ﺻﺤﻴﺢ ﻏﲑ ﺻﺮﻳﺢ‪ ،‬ﻛﻘﻮﻝ‬ ‫ﺍﻟﺼﺤﺎﰊ‪ :‬ﺗﻮﺿﺄ ﺛﻼﺛﹰﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻛﻘﻮﻟﻪ‪ :‬ﻣﺴﺢ ﺑﺮﺃﺳﻪ ﻣﺮﺗﲔ‪ ،‬ﻭﺇﻣﺎ ﺻﺮﻳﺢ ﻏﲑ ﺻﺤﻴﺢ‪،‬‬ ‫ﺴ ﹶﻞ ﹶﻛ ﱠﻔﻴْﻪ‬ ‫ﺿﺄﹸ ﹶﻓ ‪‬ﻐ ‪‬‬ ‫ﻛﺤﺪﻳﺚ ﺍﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﱐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪ ) :‬ﻣ ْﻦ ‪‬ﺗ ‪‬ﻮ ‪‬‬ ‫ﺴ ‪‬ﺢ ِﺑﺮ‪‬ﺃﺳﻪ ﺛﹶﻼﹶﺛﹰﺎ( ﻭﻫﺬﺍ ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﱐ ﻭﺃﺑﻮ ‪‬ﻩ ﻣﻀﻌ‪‬ﻔﺎﻥ‪،‬‬ ‫ﺛﻼﺛﹰﺎ( ﰒ ﻗﺎﻝ‪ ) :‬ﻭ ‪‬ﻣ ‪‬‬ ‫)‪(٢٢٧‬‬ ‫ﻭﻛﺤﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻧﻪ ج‪:‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺏ ﺃ ‪‬ﺣﺴ‪‬ﻦ ﺣﺎ ﹰﻻ‬ ‫ﺡ ﻛﻠﱡﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﺚ ﻋﺜﻤﺎﻥ ﺍﻟﺼﺤﺎ ‪‬‬ ‫ﺴ ‪‬ﺢ ﺭ‪‬ﺃ ‪‬ﺳﻪ‪ ‬ﺛﹶﻼﺛﹰﺎ()‪ (٢٢٨‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺃﺣﺎﺩﻳ ﹸ‬ ‫) ‪‬ﻣ ‪‬‬ ‫ﺾ ﺭﺃﺳﻪ‬ ‫ﻣﺴﺢ ﺍﻟﺮﺃﺱ ﻣﺮﺓ‪ ،‬ﻭﱂ ﻳﺼ ‪‬ﺢ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ﺃﻧﻪ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻣﺴﺢ ﺑﻌ ِ‬ ‫ﺚ ﺃﻧﺲ ﺍﻟﺬﻱ‬ ‫ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﺇﺫﺍ ﻣﺴﺢ ﺑﻨﺎﺻﻴﺘﻪ ﻛﻤﻞ ﻋﻠﻰ ﺍﻟﻌﻤﺎﻣﺔ)‪ ،(٢٢٩‬ﻓﺄﻣ‪‬ﺎ ﺣﺪﻳ ﹸ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﺘﻮﺿﺄ ﻭﻋﻠﻴﻪ ﻋﻤ‪‬ﺎﻣﺔ ﻗ ﹾﻄ ِﺮ‪‬ﻳﺔﹲ‪ ،‬ﻓﹶﺄ ْﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻳﺪ‪‬ﻩ ِﻣ ْﻦ ﲢﺖ‬ ‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪) :‬ﺭﺃﻳ ‪‬‬ ‫)‪ (٢٢٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٥٧ ،٢٥٥/١‬ﻭﻣﺴﻠﻢ )‪.(٢٣٥‬‬ ‫)‪ (٢٢٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٣٩‬‬ ‫)‪ (٢٢٧‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٩٣/١‬‬ ‫)‪ (٢٢٨‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٠‬‬ ‫)‪ (٢٢٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٨٣)(٢٧٤‬‬



‫‪١٠٢‬‬ ‫ﻫﺮﻳﺮﺓ ﰲ ﺻﻔﺔ ﻭﺿﻮﺀ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻏﺴﻞ ﻳﺪﻳﻪ ﺣﱴ ﺃﺷﺮﻉ ﰲ ﺍﻟﻌﻀ‪‬ﺪﻳﻦ‪ ،‬ﻭﺭﺟﻠﻴﻪ ﺣﱴ‬ ‫ﺃﺷﺮﻉ ﰲ ﺍﻟﺴﺎﻗﲔ)‪ (٢٣٦‬ﻓﻬﻮ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﺩﺧﺎﻝ ﺍﳌﺮﻓﻘﲔ ﻭﺍﻟﻜﻌﺒﲔ ﰲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻻ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻹِﻃﺎﻟﺔ‪.‬‬ ‫ﻒ ﺃﻋﻀﺎﺋﻪ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻻ ﺻﺢ ﻋﻨﻪ ﰲ ﺫﻟﻚ‬ ‫ﻭﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻌﺘﺎﺩ ﺗﻨﺸﻴ ‪‬‬ ‫ﻒ‬ ‫ﺣﺪﻳﺚ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﺍﻟﺬﻱ ﺻﺢ ﻋﻨﻪ ﺧﻼﻓﻪ‪ ،‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻛﺎﻥ ﻟﻠﻨﱯ ج ﺧِﺮﹶﻗ ﹲﺔ ‪‬ﻳ‪‬ﻨﺸ‪ ‬‬ ‫ِﺑﻬ‪‬ﺎ ﺑ‪‬ﻌ ‪‬ﺪ ﺍﻟﻮ‪‬ﺿﻮﺀِ‪ ،‬ﻭﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ :‬ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺗﻮﺿﺄ ﻣﺴﺢ ﻋﻠﻰ‬ ‫ﻑ ﺛﻮﺑﻪ)‪ ،(٢٣٧‬ﻓﻀﻌﻴﻔﺎﻥ ﻻ ﳛﺘﺞ ﲟﺜﻠﻬﻤﺎ‪ ،‬ﰲ ﺍﻷﻭﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺭﻗﻢ ﻣﺘﺮﻭﻙ‪،‬‬ ‫ﻭﺟﻬﻪ ِﺑ ﹶﻄ ‪‬ﺮ ِ‬ ‫ﻭﰲ ﺍﻟﺜﺎﱐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﻧﻌﻢ ﺍﻷﻓﺮﻳﻘﻲ ﺿﻌﻴﻒ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻭﻻ ﻳﺼﺢ ﻋﻦ‬ ‫ﺍﻟﻨﱯ ج ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺷﻲﺀ‪.‬‬ ‫ﺐ ﻋﻠﻰ‬ ‫ﺐ ﻋﻠﻴﻪ ﺍﳌﺎ ُﺀ ﻛﻠﻤﺎ ﺗﻮﺿﺄ‪ ،‬ﻭﻟﻜﻦ ﺗﺎﺭﺓ ﻳﺼ ‪‬‬ ‫ﻭﱂ ‪‬ﻳ ﹸﻜ ْﻦ ﻣﻦ ﻫﺪﻳﻪ ج ﺃﻥ ﻳ‪‬ﺼ ‪‬‬ ‫ﺐ ﻋﻠﻴﻪ ﺃﺣﻴﺎﻧﹰﺎ ﳊﺎﺟﺔ ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺭﲟﺎ ﻋﺎﻭﻧﻪ ‪‬ﻣ ْﻦ ﻳﺼ ‪‬‬ ‫)‪(٢٣٨‬‬ ‫ﺐ ﻋﻠﻴﻪ ﰲ ﺍﻟﺴﻔﺮ ﳌﺎ ﺗﻮﺿﺄ ‪.‬‬ ‫ﺷﻌﺒﺔ ﺃﻧﻪ ﺻ ‪‬‬ ‫ﺐ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‬ ‫ﻭﻛﺎﻥ ﳜﻠﻞ ﳊﻴﺘﻪ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳ‪‬ﻮﺍﻇ ‪‬‬ ‫ﺨﻠﱢ ﹸﻞ ﳊﻴﺘﻪ)‪ ،(٢٣٩‬ﻭﻗﺎﻝ ﺃﲪﺪ ﻭﺃﺑﻮ ﺯﺭﻋﺔ‪ :‬ﻻ‬ ‫ﻓﻴﻪ‪ ،‬ﻓﺼﺤﺢ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﺃﻧﻪ ج ﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﻳﺜﺒﺖ ﰲ ﲣﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ ﺣﺪﻳﺚ‪.‬‬ ‫ﺴ‪‬ﺘ ْﻮ ِﺭ ِﺩ ﺑ ِﻦ‬ ‫ﻭﻛﺬﻟﻚ ﲣﻠﻴ ﹸﻞ ﺍﻷﺻﺎﺑﻊ ﱂ ﻳﻜﻦ ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻴﻪ‪ ،‬ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﳌﹸ ْ‬ ‫ﻚ ﺃﺻﺎﺑ ‪‬ﻊ ﺭﺟﻠﻴﻪ ﲞﻨﺼﺮﻩ)‪ ،(٢٤٠‬ﻭﻫﺬﺍ ﺇﻥ ﺛﺒﺖ ﻋﻨﻪ‪،‬‬ ‫ﺷﺪﺍﺩ‪ :‬ﺭﺃﻳﺖ ﺍﻟﻨﱯ ج ﺇﺫﺍ ﺗﻮﺿﺄ ﻳ‪‬ﺪﻟ ‪‬‬ ‫ﻓﺈﳕﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﺮﻭﻩ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻨﻮﺍ ﺑﻀﺒﻂ ﻭﺿﻮﺋﻪ‪ ،‬ﻛﻌﺜﻤﺎﻥ‪ ،‬ﻭﻋﻠﻲ‪،‬‬ ‫ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﺍﻟﺮ‪‬ﺑ‪‬ﻴﻊِ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻋﻠﻰ ﺃﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑ ‪‬ﻦ ﳍﻴﻌﺔ‪.‬‬ ‫ﻚ ﺧﺎﲤﻪ‪ ،‬ﻓﻘﺪ ﺭ‪‬ﻭﻱ ﻓﻴﻪ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﻣﻦ ﺭﻭﺍﻳﺔ ﻣﻌﻤﺮ ﺑﻦ ﳏﻤ‪‬ﺪ ﺑﻦ‬ ‫ﻭﺃﻣ‪‬ﺎ ﲢﺮﻳ ‪‬‬ ‫ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺭﺍﻓﻊ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪ‪‬ﻩ ﺃﻥ ﺍﻟﻨﱯ ج )ﻛﺎﻥ ﺇﺫﺍ ﺗﻮﺿﺄ ﺣﺮ‪‬ﻙ‬ ‫)‪ (٢٣٦‬ﻣﺴﻠﻢ )‪.(٢٤٦‬‬ ‫)‪ (٢٣٧‬ﺃﺧﺮﺟﻬﻤﺎ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٥٤ ،٥٣‬‬ ‫)‪ (٢٣٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٦٥/١‬ﻭﻣﺴﻠﻢ )‪.(٢٧٤‬‬ ‫)‪ (٢٣٩‬ﺻﺤﻴﺢ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٤٣٠‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ )‪.١٥٤‬‬ ‫)‪ (٢٤٠‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٢٢٩/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٤٤٦‬‬


‫‪١٠٣‬‬ ‫ﺧ‪‬ﺎﺗ‪‬ﻤﻪ()‪ ،(٢٤١‬ﻭﻣﻌﻤﺮ ﻭﺃﺑﻮﻩ ﺿﻌﻴﻔﺎﻥ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﺪﺍﺭﻗﻄﲏ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﻤﺴﺢ ﻋﻠﻰ اﻟﺨﻔﻴﻦ‬

‫ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻣﺴﺢ ﰲ ﺍﳊﻀﺮ ﻭﺍﻟﺴﻔﺮ‪ ،‬ﻭﱂ ﻳ‪‬ﻨﺴ ْﺦ ﺫﻟﻚ ﺣﱴ ﺗ‪‬ﻮﰲ‪ ،‬ﻭﻭﻗﱠﺖ ﻟﻠﻤﻘﻴﻢ‬ ‫ﻳﻮﻣﹰﺎ ﻭﻟﻴﻠﺔ‪ ،‬ﻭﻟﻠﻤﺴﺎﻓِﺮ ﺛﻼﺛﹶﺔ ﺃﻳﺎﻡ ﻭﻟﻴﺎﻟﻴﻬﻦ ﰲ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﺣﺴﺎﻥ ﻭﺻﺤﺎﺡ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﳝﺴﺢ ﻇﺎﻫﺮ ﺍﳋﻔﲔ‪ ،‬ﻭﱂ ﻳﺼﺢ ﻋﻨﻪ ﻣﺴ ‪‬ﺢ ﺃﺳﻔﻠﻬﻤﺎ ﺇﻻ ﰲ ﺣﺪﻳﺚ ﻣﻨﻘﻄﻊ ﻭﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻭﻣﺴﺢ ﻋﻠﻰ ﺍﳉﻮﺭﺑﲔ ﻭﺍﻟﻨﻌﻠﲔ)‪ ،(٢٤٢‬ﻭﻣﺴﺢ ﻋﻠﻰ ﺍﻟﻌِﻤﺎﻣﺔ‬ ‫ﻼ ﻭﺃﻣﺮﹰﺍ ﰲ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﻟﻜﻦ ﰲ‬ ‫ﻣﻘﺘﺼِﺮﹰﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﻊ ﺍﻟﻨﺎﺻﻴﺔ‪ ،‬ﻭﺛﺒﺖ ﻋﻨﻪ ﺫﻟﻚ ﻓﻌ ﹰ‬ ‫ﻗﻀﺎﻳﺎ ﺃﻋﻴﺎﻥ ﻳ‪‬ﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺻﺔ ﲝﺎﻝ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻳ‪‬ﺤﺘﻤﻞ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻛﺎﳋﻔﲔ‪ ،‬ﻭﻫﻮ ﺃﻇﻬﺮ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺿ ‪‬ﺪ ﺣﺎﻟﻪ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻗﺪﻣﺎﻩ‪ ،‬ﺑﻞ ﺇﻥ ﻛﺎﻧﺘﺎ ﰲ ﺍﳋﻒ ﻣﺴﺢ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻭﱂ ﻳﻜﻦ ﻳﺘﻜﻠﻒ ِ‬ ‫ﺲ ﺍﳋﻒ ﻟِﻴﻤﺴﺢ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﱂ ‪‬ﻳْﻨ ِﺰ ْﻋﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﻣﻜﺸﻮﻓﺘﲔ‪ ،‬ﻏﺴﻞ ﺍﻟﻘﺪﻣﲔ‪ ،‬ﻭﱂ ﻳﻠ‪‬ﺒ ِ‬ ‫ﻭﻫﺬﺍ ﺃﻋﺪ ﹸﻝ ﺍﻷﻗﻮﺍﻝ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﻓﻀﻞ ﻣﻦ ﺍﳌﺴﺢ ﻭﺍﻟﻐﺴﻞ‪ ،‬ﻗﺎﻟﻪ‪ ،‬ﺷﻴﺨﻨﺎ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺘﻴﻤﻢ‬

‫ﺼ ‪‬ﺢ ﻋﻨﻪ ﺃﻧﻪ ﺗﻴﻤﻢ‬ ‫ﻛﺎﻥ ج ﻳﺘﻴﻤﻢ ﺑﻀﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻟﻠﻮﺟﻪ ﻭﺍﻟﻜﻔﲔ)‪ ،(٢٤٣‬ﻭﱂ ‪‬ﻳ ِ‬ ‫ﺑﻀﺮﺑﺘﲔ‪ ،‬ﻭﻻ ﺇﱃ ﺍﳌﺮﻓﻘﲔ‪ .‬ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺘﻴﻤﻢ ﺇﱃ‪ ،‬ﺍﳌﺮﻓﻘﲔ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ‬ ‫ﺷﻲﺀ ﺯﺍﺩﻩ ﻣِﻦ ﻋﻨﺪﻩ)‪ (٢٤٤‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﺘﻴﻤﻢ ﺑﺎﻷﺭﺽ ﺍﻟﱵ ﻳﺼﻠﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﺗﺮﺍﺑﹰﺎ ﻛﺎﻧﺖ ﹶﺃ ْﻭ‬ ‫ﻼﺓﹸ‪ ،‬ﹶﻓ ِﻌْﻨ ‪‬ﺪﻩ‪‬‬ ‫ﺼﹶ‬ ‫ﻼ ِﻣ ْﻦ ﹸﺃ ‪‬ﻣﺘِﻲ ﺍﻟ ‪‬‬ ‫ﺖ ‪‬ﺭﺟ‪ ‬ﹰ‬ ‫ﻼ‪ .‬ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﺣْﻴﺜﹸﻤﹶﺎ ﹶﺃ ْﺩ ‪‬ﺭ ﹶﻛ ْ‬ ‫ﺨ ﹰﺔ ﺃﻭ ﺭﻣ ﹰ‬ ‫‪‬ﺳِﺒ ‪‬‬ ‫ﺠﺪ‪‬ﻩ‪ ‬ﻭ ﹶﻃﻬ‪‬ﻮ ‪‬ﺭ ‪‬ﻩ()‪ ،(٢٤٥‬ﻭﻫﺬﺍ ﻧﺺ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﻣﻦ ﺃﺩﺭﻛﺘﻪ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺮﻣﻞ‪ ،‬ﻓﺎﻟﺮﻣﻞ‬ ‫ﺴِ‬ ‫‪‬ﻣ ْ‬ ‫)‪ (٢٤١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٤٤٩‬‬ ‫)‪ (٢٤٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪.(١٦٨ ،١٦٧/١‬‬ ‫)‪ (٢٤٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٧٦ ،٣٧٥/١‬ﻭﻣﺴﻠﻢ )‪.(١١٢)(٣٦٨‬‬ ‫)‪ (٢٤٤‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ )‪ ،(١٥٤ ،١٥١/١‬ﺗﻠﺨﻴﺺ ﺍﳊﺒﲑ )‪.(١٥٣ ،١٥٢/١‬‬ ‫)‪ (٢٤٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٤٨/٥‬‬


‫‪١٠٤‬‬ ‫ﻟﻪ ﻃﻬﻮﺭ‪ .‬ﻭﳌﺎ ﺳﺎﻓﺮ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪ ،‬ﻗﻄﻌﻮﺍ ﺗﻠﻚ ﺍﻟﺮﻣﺎﻝ ﰲ ﻃﺮﻳﻘﻬﻢ‪،‬‬ ‫ﻭﻣﺎﺅﻫﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘِﻠﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﺮﻭ ﻋﻨﻪ ﺃﻧﻪ ﲪﻞ ﻣﻌﻪ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻻ ﻓﻌﻠﻪ ﺃﺣﺪ ﻣﻦ‬ ‫ﺽ ﺍﳊﺠﺎﺯ‬ ‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﰲ ﺍﳌﻔﺎﻭﺯ ﺍﻟﺮﻣﺎ ﹶﻝ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺭ ‪‬‬ ‫ﻭﻏﲑﻩ‪ ،‬ﻭﻣﻦ ﺗﺪﺑﺮ ﻫﺬﺍ‪ ،‬ﻗﻄﻊ ﺑﺄﻧﻪ ﻛﺎﻥ ﻳﺘﻴﻤﻢ ﺑﺎﻟﺮﻣﻞ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﺫﻛﺮ ﰲ ﺻﻔﺔ ﺍﻟﺘﻴﻤﻢ ﻣﻦ ﻭﺿﻊ ﺑﻄﻮﻥ ﺃﺻﺎﺑﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﻇﻬﻮﺭ‬ ‫ﺍﻟﻴﻤﲎ‪ ،‬ﰒ ﺇﻣﺮﺍﺭﻫﺎ ﺇﱃ ﺍﳌﺮﻓﻖ‪ ،‬ﰒ ﺇﺩﺍﺭﺓ ﺑﻄﻦ ﻛﻔﻪ ﻋﻠﻰ ﺑﻄﻦ ﺍﻟﺬﺭﺍﻉ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺇ‪‬ﺎﻣﻪ‬ ‫ﺍﻟﻴﺴﺮﻯ ﻛﺎﳌﺆﺫﻥ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺇ‪‬ﺎﻣﻪ ﺍﻟﻴﻤﲎ‪ ،‬ﹶﻓﻴ‪‬ﻄﺒِﻘﻬﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﻳ‪‬ﻌﻠﻢ ﻗﻄﻌﹰﺎ ﺃﻥ‬ ‫ﺍﻟﻨﱯ ج ﱂ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻻ ﻋﻠﱠﻤﻪ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻻ ﺍﺳﺘﺤﺴﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﺪﻳ‪‬ﻪ‪،‬‬ ‫ﺼ ‪‬ﺢ ﻋﻨﻪ ﺍﻟﺘﻴ ‪‬ﻤ ‪‬ﻢ ﻟﻜِﻞ ﺻﻼﺓ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺑﻪ‪ ،‬ﺑﻞ ﺃﻃﻠﻖ ﺍﻟﺘﻴﻤﻢ‪،‬‬ ‫ﺇﻟﻴﻪ ﺍﻟﺘﺤﺎﻛﹸﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﱂ ‪‬ﻳ ِ‬ ‫ﻭﺟﻌﻠﻪ ﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻡ ﺍﻟﻮﺿﻮﺀ)‪ (٢٤٦‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤ‪‬ﻪ ﺣﻜﻤ‪‬ﻪ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﺍﻗﺘﻀﻰ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺧﻼﻓﻪ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺼﻼة‬

‫ﻛﺎﻥ ج ﺇﺫﺍ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ (‬ﻭﱂ ﻳﻘﻞ ﺷﻴﺌﹰﺎ ﻗﺒﻠﻬﺎ ﻭﻻ ﺗﻠﻔﱠﻆ ﺑﺎﻟﻨﻴﺔ‬ ‫ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻻ ﻗﺎﻝ‪ :‬ﺃﺻﻠﻲ ﻟﻠﱠ ِﻪ ﺻﻼﺓ ﻛﺬﺍ ﻣ‪‬ﺴﺘﻘِﺒ ﹶﻞ ﺍﻟﻘﺒﻠﺔ ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ ﺇﻣﺎﻣﹰﺎ ﺃﻭ ﻣﺄﻣﻮﻣﺎﹰ‪ ،‬ﻭﻻ‬ ‫ﻗﺎﻝ‪ :‬ﺃﺩﺍ ًﺀ ﻭﻻ ﻗﻀﺎﺀً‪ ،‬ﻭﻻ ﻓﺮﺽ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻫﺬﻩ ﻋﺸ ‪‬ﺮ ﺑﺪﻉ ﱂ ‪‬ﻳْﻨ ﹸﻘ ﹾﻞ ﻋﻨﻪ ﺃﺣﺪ ﻗﻂ ﺑﺈﺳﻨﺎﺩ‬ ‫ﺻﺤﻴﺢ ﻭﻻ ﺿﻌﻴﻒ ﻭﻻ ﻣﺴﻨﺪ ﻭﻻ ﻣﺮﺳﻞ ﻟﻔﻈ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻣﻨﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ‬ ‫ﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ‬ ‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻ ﺍﺳﺘﺤﺴﻨﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻻ ﺍﻷﺋﻤ ﹸﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﹶﻏ ‪‬ﺮ ﺑﻌ ‪‬‬ ‫ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻛﺎﻟﺼﻴﺎﻡ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺃﺣﺪ ﺇﻻ‬ ‫ﻆ ﺍﳌﺼﻠﻲ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺑﺎﻟﺬﻛﺮ‪ :‬ﺗﻜﺒﲑ ﹶﺓ‬ ‫ﺑﺬﻛﺮ‪ ،‬ﻓﻈﻦ ﺃﻥ ﺍﻟﺬﻛﺮ ﺗﻠﻔﱡ ﹸ‬ ‫ﺐ ﺍﻟﺸﺎﻓﻌ ‪‬ﻲ ﺃﻣﺮﹰﺍ ﱂ ﻳﻔﻌﻠﻪ ﺍﻟﻨﱯ ج ﰲ ﺻﻼﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ‬ ‫ﺤ ‪‬‬ ‫ﺍﻹِﺣﺮﺍﻡ ﻟﻴﺲ ﺇﻻ‪ ،‬ﻭﻛﻴﻒ ﻳﺴﺘ ِ‬ ‫ﺃﺣ ‪‬ﺪ ﻣِﻦ ﺧﻠﻔﺎﺋﻪ ﻭﺃﺻﺤﺎﺑِﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﺪﻳ‪‬ﻬﻢ ﻭﺳﲑﺗ‪‬ﻬﻢ‪ ،‬ﻓﺈﻥ ﹶﺃ ْﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ﺃﺣ ‪‬ﺪ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻋﻨﻬﻢ‬ ‫ﻱ ﺃﻛﻤ ﹸﻞ ﻣﻦ ﻫﺪﻳﻬﻢ‪ ،‬ﻭﻻ ﺳﻨ ﹶﺔ ﺇﻻ ﻣﺎ‬ ‫ﰲ ﺫﻟﻚ‪ ،‬ﻗﺒﻠﻨﺎﻩ‪ ،‬ﻭﻗﺎﺑﻠﻨﺎﻩ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﻻ ﻫﺪ ‪‬‬ ‫ﺗﻠﻘﱠﻮﻩ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ج‪.‬‬ ‫)‪ (٢٤٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٣٣ ،٣٣٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٢٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧١/١‬ﻭﺃﲪﺪ‬ ‫)‪.(١٨٠ ،١٥٥ ،١٤٧ ،١٤٦/٥‬‬


‫‪١٠٥‬‬ ‫ﻭﻛﺎﻥ ﺩﺃﺑ‪‬ﻪ ﰲ ﺇﺣﺮﺍﻣﻪ ﻟﻔﻈ ﹶﺔ‪) :‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ (‬ﻻ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﱂ ﻳﻨﻘﻞ ﺃﺣ ‪‬ﺪ ﻋﻨﻪ ﺳﻮﺍﻫﺎ‪.‬‬ ‫ﻼ ‪‬ﺎ ﺍﻟﻘﺒﻠ ﹶﺔ ﺇﱃ ﻓﺮﻭﻉ ﺃﹸﺫﻧﻴﻪ‪ ،‬ﻭﺭ‪‬ﻭﻱ‬ ‫ﻭﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻣﻌﻬﺎ ﳑﺪﻭﺩ ﹶﺓ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﻣﺴﺘﻘﺒ ﹰ‬ ‫ﻱ ‪‬ﻤﺎ ﺍﳌﹶﻨﻜِﺒْﻴﻦِ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻱ ‪‬ﻭ ‪‬ﻣ ْﻦ ﻣﻌﻪ ﻗﺎﻟﻮﺍ‪ :‬ﺣﱴ ﻳ‪‬ﺤﺎﺫ ‪‬‬ ‫ﺇﱃ ﻣﻨﻜﺒﻴﻪ‪ ،‬ﻓﺄﺑﻮ ﲪﻴﺪ ﺍﻟﺴ‪‬ﺎﻋﺪ ‪‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ .‬ﻭﻗﺎﻝ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪ :‬ﺇﱃ ﺣِﻴﺎﻝ ﺃﹸﺫﻧﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﱪﺍﺀ‪ :‬ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺃﹸﺫﻧﻴﻪ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻫﻮ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﳌﺨﻴ‪‬ﺮ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺃﻋﻼﻫﺎ ﺇﱃ ﻓﺮﻭﻉ ﺃﹸﺫﻧﻴﻪ‪ ،‬ﻭﻛﻔﱠﺎﻩ ﺇﱃ ﻣﻨﻜﺒﻴﻪ‪ ،‬ﻓﻼ‬ ‫ﻳﻜﻮﻥ ﺍﺧﺘﻼﻓﺎﹰ‪ ،‬ﻭﱂ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﳏﻞ ﻫﺬﺍ ﺍﻟﺮﻓﻊ‪ ،‬ﰒ ﻳﻀ ‪‬ﻊ ﺍﻟﻴ‪‬ﻤﲎ ﻋﻠﻰ ﻇﻬ ِﺮ ﺍﻟﻴ‪‬ﺴﺮﻯ‪.‬‬ ‫ﻕ‬ ‫ﺸ ِﺮ ِ‬ ‫ﺕ ‪‬ﺑْﻴ ‪‬ﻦ ﺍ ﹶﳌ ْ‬ ‫ﻱ ﹶﻛﻤ‪‬ﺎ ﺑ‪‬ﺎ ‪‬ﻋ ْﺪ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﺴﺘﻔﺘﺢ ﺗﺎﺭﺓ ﺑـ )ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺑ‪‬ﺎ ِﻋ ْﺪ ‪‬ﺑْﻴﻨِﻲ ‪‬ﻭ‪‬ﺑْﻴ ‪‬ﻦ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫ﺏ‬ ‫ﻱ ﺑِﺎﳌﹶﺎ ِﺀ ﻭ‪‬ﺍﻟﱠﺜﻠﹾﺞ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﺮﺩِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﻧ ﱢﻘﻨِﻲ ِﻣ ‪‬ﻦ ﺍﻟﺬﱡﻧ‪‬ﻮ ِ‬ ‫ﺴ ﹾﻠﻨِﻲ ِﻣ ْﻦ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫ﻭ‪‬ﺍ ﹶﳌ ْﻐ ِﺮﺏِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِ‬ ‫)‪(٢٤٧‬‬ ‫ﺲ( ‪.‬‬ ‫ﺏ ﺍ َﻷْﺑ‪‬ﻴﺾ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧ ِ‬ ‫ﳋﻄﹶﺎﻳ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ‪‬‬ ‫ﻭ‪‬ﺍ ﹶ‬ ‫ﺽ ‪‬ﺣﻨِﻴﻔﹰﺎ ﻣ‪‬ﺴﻠِﻤﹰﺎ ‪‬ﻭﻣ‪‬ﺎ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ْﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺖ ‪‬ﻭ ْﺟ ِﻬ ‪‬ﻲ ِﻟﱠﻠﺬِﻱ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟ ‪‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ‪ ) :‬ﻭﺟ‪ْ ‬ﻬ ‪‬‬ ‫ﻚ ﹶﻟﻪ‪،‬‬ ‫ﺏ ﺍﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﻱ ‪‬ﻭﻣ‪‬ﻤﺎﺗِﻲ ﻟﻠﱠ ِﻪ ‪‬ﺭ ‪‬‬ ‫ﺤﻴ‪‬ﺎ ‪‬‬ ‫ﺴﻜِﻲ ‪‬ﻭ ‪‬ﻣ ْ‬ ‫ﺸ ِﺮ ِﻛﲔ‪ ،‬ﺇ ﱠﻥ ﺻ‪‬ﻼﺗِﻲ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﹶﺃﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ﹸﳌ ْ‬ ‫ﺖ ‪‬ﺭﺑ‪‬ﻲ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ‬ ‫ﺖ ﺍ ﹶﳌِﻠﻚ‪ ،‬ﹶﻻ ﺇﻟ ‪‬ﻪ ِﺇﻻﱠ ﹶﺃْﻧﺖ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﺴِﻠ ِﻤﲔ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﹸﺃ ِﻣ ْﺮﺕ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﺃﻭ‪ ‬ﹸﻝ ﺍ ﹸﳌ ْ‬ ‫‪‬ﻭﺑِﺬِﻟ ‪‬‬ ‫‪‬ﻋْﺒ ‪‬ﺪﻙ‪ ،‬ﹶﻇﹶﻠ ْﻤﺖ‪ ‬ﻧ ﹾﻔﺴِﻲ‪ ،‬ﻭ‪‬ﺍﻏ‪‬ﺘﺮ‪‬ﻓ ‪‬‬ ‫ﺏ‬ ‫ﺖ ِﺑ ﹶﺬْﻧﺒِﻲ‪ ،‬ﻓﹶﺎ ﹾﻏﻔِﺮ ﻟِﻲ ﹸﺫﻧ‪‬ﻮﺑِﻲ ‪‬ﺟﻤِﻴ ‪‬ﻌﻬ‪‬ﺎ‪ِ ،‬ﺇﻧ‪ ‬ﻪ ﹶﻻ ‪‬ﻳ ْﻐ ِﻔﺮ‪ ‬ﺍﻟﺬﱡﻧ‪‬ﻮ ‪‬‬ ‫ﻑ ‪‬ﻋﻨ‪‬ﻲ ‪‬ﺳ‪‬ﻴﻰ َﺀ‬ ‫ﺻ ِﺮ ْ‬ ‫ﺴِﻨﻬ‪‬ﺎ ِﺇﻻﱠ ﹶﺃْﻧﺖ‪ ،‬ﻭ‪‬ﺍ ْ‬ ‫ﺴ ِﻦ ﺍﻷَﺧﻼﹶﻕ ﹶﻻ ‪‬ﻳ ْﻬﺪِﻱ ِﻷ ْﺣ ‪‬‬ ‫ِﺇﻻﱠ ﹶﺃْﻧﺖ‪ ،‬ﻭ‪‬ﺍﻫ ِﺪﻧِﻲ َﻷ ْﺣ ‪‬‬ ‫ﺸ ‪‬ﺮ‬ ‫ﺨْﻴ ‪‬ﺮ ﹸﻛ ﹲﻞ ِﺑ‪‬ﻴ ‪‬ﺪْﻳﻚ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﺳ ْﻌ ‪‬ﺪْﻳﻚ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺼ ِﺮﻑ‪ ‬ﻋﻨ‪‬ﻲ ‪‬ﺳ‪‬ﻴﺌﹶﻬﺎ ِﺇﻻﱠ ﹶﺃْﻧﺖ‪ ،‬ﹶﻟ‪‬ﺒْﻴ ‪‬‬ ‫ﻼﻕِ‪ ،‬ﹶﻻ ‪‬ﻳ ْ‬ ‫ﺍ َﻷ ْﺧ ﹶ‬ ‫)‪(٢٤٨‬‬ ‫ﻚ( ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺏ ِﺇﹶﻟْﻴ ‪‬‬ ‫ﺖ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟْﻴﺖ‪ ،‬ﹶﺃ ْﺳ‪‬ﺘ ْﻐ ِﻔﺮ‪ ‬ﻙ ‪‬ﻭﹶﺃﺗ‪‬ﻮ ‪‬‬ ‫ﻚ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬ ‫ﻚ ‪‬ﻭِﺇﻟﹶﻴ ‪‬‬ ‫ﺲ ِﺇﹶﻟْﻴﻚ‪ ،‬ﹶﺃﻧ‪‬ﺎ ِﺑ ‪‬‬ ‫ﹶﻟْﻴ ‪‬‬ ‫)‪(٢٤٩‬‬ ‫ﺍﶈﻔﻮﻅ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺇﳕﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ‪.‬‬ ‫ﺕ‬ ‫ﺏ ﺟْﺒﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭﻣِﻴﻜﹶﺎﺋِﻴ ﹶﻞ ‪‬ﻭِﺇ ْﺳﺮ‪‬ﺍﻓِﻴﻞﹶ‪ ،‬ﻓﹶﺎ ِﻃ ‪‬ﺮ ﺍﻟﺴﻤﺎﻭ‪‬ﺍ ِ‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ ‪‬‬ ‫ﺨ‪‬ﺘِﻠﻔﹸﻮﻥﹶ‪،‬‬ ‫ﺤﻜﹸﻢ‪ ‬ﺑْﻴ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ‪‬ﻙ ﻓِﻴﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ْ‬ ‫ﺖ ‪‬ﺗ ْ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩﺓِ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍ َﻷ ْﺭﺽِ‪ ،‬ﻋ‪‬ﺎِﻟ ‪‬ﻢ ﺍﻟ ‪‬ﻐْﻴ ِ‬ ‫ﻁ‬ ‫ﻚ ﺗ‪‬ﻬﺪِﻱ ‪‬ﻣ ْﻦ ‪‬ﺗﺸ‪‬ﺎ ُﺀ ِﺇﻟﹶﻰ ﺻﺮ‪‬ﺍ ٍ‬ ‫ﳊ ‪‬ﻖ ِﺑِﺈ ﹾﺫِﻧﻚ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻒ ﻓِﻴﻪ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺍ ْﻫﺪِﱐ ِﻟﻤ‪‬ﺎ ﺍ ْﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﺴ‪‬ﺘﻘِﻴﻢ()‪.(٢٥٠‬‬ ‫ﻣ‪ْ ‬‬ ‫)‪ (٢٤٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٩١ ،١٨٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(١٤٧)(٥٩٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(٧٨١‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٢٩/٢‬‬ ‫)‪ (٢٤٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٧١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٦٠‬ﻭﺃﲪﺪ )‪ ،(٧٢٩‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٤٤٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪.(١٣٠/٢‬‬ ‫)‪ (٢٤٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٣٠٧/١‬‬ ‫)‪ (٢٥٠‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٧٧٠‬‬


‫‪١٠٦‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ْﺭﺽِ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ﻓِﻴ ِﻬ ‪‬ﻦ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺖ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟ ‪‬‬ ‫ﺤ ْﻤﺪ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ ‪‬‬ ‫‪ (٢٥١)(...‬ﺍﳊﺪﻳﺚ‪ .‬ﻭﺳﻴﺄﰐ ﰲ ﺑﻌﺾ ﻃﺮﻗﻪ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‬ ‫ﺃﻧﻪ ﻛﱪ‪ ،‬ﰒ ﻗﺎﻝ ﺫﻟﻚ‪.‬‬ ‫ﺤ ْﻤ ‪‬ﺪ ﻟﻠﱠ ِﻪ ﹶﻛﺜِﲑﺍﹰ‪،‬‬ ‫ﺤ ْﻤ ‪‬ﺪ ﻟﻠﱠ ِﻪ ﹶﻛﺜِﲑﺍﹰ‪ ،‬ﺍﹾﻟ ‪‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﹾﻟ ‪‬‬ ‫ﺤ ْﻤ ‪‬ﺪ ﻟﻠﱠ ِﻪ ﹶﻛﺜِﲑﺍﹰ‪ ،‬ﻭ ‪‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺑ‪ ‬ﹾﻜ ‪‬ﺮ ﹰﺓ ‪‬ﻭﹶﺃﺻِﻴﻼﹰ‪ ،‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺑ‪ ‬ﹾﻜ ‪‬ﺮ ﹰﺓ ‪‬ﻭﹶﺃﺻِﻴﻼﹰ‪ ،‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺍﹾﻟ ‪‬‬ ‫ﺨ ِﻪ ‪‬ﻭ‪‬ﻧ ﹾﻔِﺜ ِﻪ()‪.(٢٥٢‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺑ‪ ‬ﹾﻜ ‪‬ﺮ ﹰﺓ ‪‬ﻭﹶﺃﺻِﻴﻼﹰ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺸْﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ ِﻣ ْﻦ ‪‬ﻫ ْﻤ ِﺰ ِﻩ ‪‬ﻭ‪‬ﻧ ﹾﻔ ِ‬ ‫ﺤ ‪‬ﻤﺪ‪ ‬ﻋﺸْﺮﺍﹰ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﺸ ‪‬ﺮ ﻣﺮ‪‬ﺍﺕٍ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ْ‬ ‫ﺴﺒ‪ ‬ﺢ ‪‬ﻋ ْ‬ ‫ﺸ ‪‬ﺮ ‪‬ﻣﺮ‪‬ﺍﺕٍ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﻋ ْ‬ ‫ﺴ‪‬ﺘ ْﻐ ِﻔﺮ‪ ‬ﻋﺸْﺮﺍﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ‪‬ﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﻭ‪‬ﺍ ْﻫﺪِﱐ ﻭ‪‬ﺍ ْﺭ ‪‬ﺯ ﹾﻗﻨِﻲ ‪‬ﻭﻋ‪‬ﺎِﻓﻨِﻲ‬ ‫ﺸ ‪‬ﺮﺍﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ْ‬ ‫‪‬ﻳ ‪‬ﻬﻠﱢ ﹸﻞ ‪‬ﻋ ْ‬ ‫)‪(٢٥٣‬‬ ‫ﺸ ‪‬ﺮﹰﺍ( ‪.‬‬ ‫ﻚ ِﻣ ْﻦ ﺿِﻴ ِﻖ ﺍ ﹸﳌﻘﹶﺎ ِﻡ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻋ ْ‬ ‫ﺸ ‪‬ﺮﹰﺍ(‪ ،‬ﹸﺛﻢ‪ ‬ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫‪‬ﻋ ْ‬ ‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺻﺤﺖ ﻋﻨﻪ ج‪.‬‬ ‫ﺤ ْﻤ ِﺪﻙ‪ ،‬ﻭ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍ ْﺳ ‪‬ﻤﻚ‪،‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﻭِﺑ ‪‬‬ ‫ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﻔﺘﺢ ﺑـ ) ‪‬ﺳْﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺟ ‪‬ﺪﻙ‪ ،‬ﻭ ﹶﻻ ﺇِﻟ ِﻪ ﹶﻏْﻴﺮ‪ ‬ﻙ( ﺫﻛﺮ ﺫﻟﻚ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﻓﺎﻋﻲ‪،‬‬ ‫ﻋﻦ ﺃﰊ ﺍﳌﺘﻮﻛﻞ ﺍﻟﻨ‪‬ﺎﺟﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻋﻠﻰ ﺃﻧﻪ ﺭﲟﺎ ﺃﺭﺳﻞ‪ ،‬ﻭﻗﺪ ﺭ‪‬ﻭﻱ ﻣﺜﻠﻪ ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺖ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﺻﺢ ﻋﻦ ﻋﻤﺮ ﺑﻦ‬ ‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﹼﻠﻪ ﻋﻨﻬﺎ)‪ ،(٢٥٤‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻗﺒﻠﻪ ﺃﺛﺒ ‪‬‬ ‫ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﻔﺘﺢ ﺑﻪ ﰲ ﻣﻘﺎﻡ ﺍﻟﻨﱯ ج ﻭﳚﻬﺮ ﺑﻪ‪ ،‬ﻭﻳﻌﻠﱢﻤﻪ‬ ‫ﻼ‬ ‫ﺍﻟﻨﺎﺱ)‪ (٢٥٥‬ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺃﻣ‪‬ﺎ ﺃﻧﺎ ﻓﺄﺫﻫﺐ ﺇﱃ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﻟﻮ ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺍﺳﺘﻔﺘﺢ ﺑﺒﻌﺾ ﻣﺎ ﺭ‪‬ﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﻣﻦ ﺍﻻﺳﺘﻔﺘﺎﺡ ﻛﺎﻥ ﺣﺴﻨﹰﺎ‪.‬‬ ‫ﻭﺇﳕﺎ ﺍﺧﺘﺎﺭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﺬﺍ ﻟﻌﺸﺮﺓ ﺃﻭﺟﻪ ﻗﺪ ﺫﻛﺮﺗ‪‬ﻬﺎ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ‪ .‬ﻣﻨﻬﺎ ﺟﻬ ‪‬ﺮ‬ ‫ﻋﻤﺮ ﺑﻪ ﻳﻌﻠ‪‬ﻤﻪ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺍﺷﺘﻤﺎﻟﹸﻪ ﻋﻠﻰ ﺃﻓﻀﻞ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺍﻟﻘﺮﺁَﻥ‪ ،‬ﻓﺈﻥ ﺃﻓﻀﻞ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺍﻟﻘﺮﺁَﻥ‬ ‫ﺡ ﻣﻊ‬ ‫ﺳﺒﺤﺎﻥ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ‪ ،‬ﻭﻻ ﺇِﻟﻪ ﺇِﻻ ﺍﻟﻠﹼﻪ ﻭﺍﻟﻠﹼﻪ ﺃﻛﱪ‪ ،‬ﻭﻗﺪ ﺗﻀﻤﻨﻬﺎ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎ ‪‬‬ ‫)‪ (٢٥١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤ ،٣/٣‬ﻭﻣﺴﻠﻢ )‪.(٧٦٩‬‬ ‫)‪ (٢٥٢‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٨٥ ،٨٠/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٦٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٨٠٧‬‬ ‫)‪ (٢٥٣‬ﺻﺤﻴﺢ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٦٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٣٥٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٩/٣‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺍﳌﺴﻨﺪ )‪ ،(١٤٣/٦‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )‪.(٢/٦٢‬‬ ‫)‪ (٢٥٤‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٥٠/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٤٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٧٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٣٢/٢‬‬ ‫)‪ (٢٥٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٢)(٣٩٩‬‬


‫‪١٠٧‬‬ ‫ﺗﻜﺒﲑﺓ ﺍﻹِﺣﺮﺍﻡ‪.‬‬ ‫ﺺ ﻟﻠﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻏﲑﻩ ﻣﺘﻀﻤﻦ ﻟﻠﺪﻋﺎﺀ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧﺖ‬ ‫ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﺍﺳﺘﻔﺘﺎﺡ ﺃﺧﻠ ‪‬‬ ‫ﺳﻮﺭﺓ ﺍﻹِﺧﻼﺹ ﺗ‪‬ﻌ ِﺪ ﹸﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷ‪‬ﺎ ﺃﺧﻠﺼﺖ ﻟﻮﺻﻒ ﺍﻟﺮﲪﻦ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪،‬‬ ‫ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ )ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﳊﻤﺪ ﻟﻠﱠﻪ ‪ ،‬ﻭﻻ ﺇِﻟﻪ ﺇِﻻ ﺍﻟﻠﹼﻪ ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻛﱪ(‬ ‫ﺃﻓﻀﻞ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ ﻣﺎ ﺗﻀﻤﻨﻬﺎ ﻣﻦ ﺍﻻﺳﺘﻔﺘﺎﺣﺎﺕ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻩ ﻣﻦ‬ ‫ﺍﻻﺳﺘﻔﺘﺎﺣﺎﺕ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﻏﲑ‪‬ﻩ ﻣﻦ ﺍﻻﺳﺘﻔﺘﺎﺣﺎﺕ ﻋﺎﻣﺘ‪‬ﻬﺎ ﺇﳕﺎ ﻫﻲ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﰲ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻛﺎﻥ ﻋﻤ ‪‬ﺮ ﻳﻔﻌﻠﻪ ‪ ،‬ﻭﻳﻌﻠﱢﻤﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻔﺮﺽ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺇﻧﺸﺎﺀ ﻟﻠﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺮ‪‬ﺏ ﺗﻌﺎﱃ‪ ،‬ﻣﺘﻀﻤﻦ ﻟﻺِﺧﺒﺎﺭ ﻋﻦ‬ ‫ﺻﻔﺎﺕ ﻛﻤﺎﻟﻪ ‪ ،‬ﻭﻧﻌﻮﺕ ﺟﻼﻟﻪ ‪ ،‬ﻭﺍﻻﺳﺘﻔﺘﺎﺡ ﺑـ )ﻭﺟﻬﺖ ﻭﺟﻬﻲ( ﺇﺧﺒﺎﺭ ﻋﻦ ﻋﺒﻮﺩﻳﺔ‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻔﺮﻕ ﻣﺎ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﻣﻦ ﺍﺧﺘﺎﺭ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑـ )ﻭﺟﻬﺖ ﻭﺟﻬﻲ( ﻻ ﻳﻜﻤﻠﻪ ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﺧﺬ‬ ‫ﺑﻘﻄﻌﺔ ﻣﻦ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻳ ﹶﺬﺭ‪ ‬ﺑﺎﻗﻴﻪ ‪ ،‬ﲞﻼﻑ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑـ )ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ(‬ ‫ﻓﺈﻥ ﻣﻦ ﺫﻫﺐ ﺇﻟﻴﻪ ﻳﻘﻮﻟﻪ ﻛﻠﻪ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ‪) :‬ﺃﻋﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ( ﰒ ﻳﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﳚﻬﺮ‬ ‫ﺑـ )ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﺍﻟﺮ‪‬ﲪﻦ ﺍﻟﺮ‪‬ﺣﻴﻢ( ﺗﺎﺭﺓ‪ ،‬ﻭﳜﻔﻴﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﳚﻬﺮ ‪‬ﺎ)‪.(٢٥٦‬‬ ‫ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﳚﻬﺮ ‪‬ﺎ ﺩﺍﺋﻤﹰﺎ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﲬﺲ ﻣﺮﺍﺕ ﺃﺑﺪﺍﹰ‪ ،‬ﺣﻀﺮﹰﺍ‬ ‫ﻭﺳﻔﺮﺍﹰ‪ ،‬ﻭﳜﻔﻲ ﺫﻟﻚ ﻋﻠﻰ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮ‪‬ﺍﺷﺪﻳﻦ ‪ ،‬ﻭﻋﻠﻰ ﺟ‪‬ﻤﻬﻮﺭ ﺃﺻﺤﺎﺑﻪ ‪ ،‬ﻭﺃﻫﻞ ﺑﻠﺪﻩ ﰲ‬ ‫ﺍﻷﻋﺼﺎﺭ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻫﺬﺍ ﻣِﻦ ﺃﳏﻞ ﺍﶈﺎﻝ ﺣﱴ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺸﺒ‪‬ﺚ ﻓﻴﻪ ﺑﺄﻟﻔﺎﻅ ﳎﻤﻠﺔ‪،‬‬ ‫ﻭﺃﺣﺎﺩﻳﺚ ﻭﺍﻫﻴﺔ‪ ،‬ﻓﺼﺤﻴﺢ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻏ ‪‬ﲑ ﺻﺮﻳﺢ ‪ ،‬ﻭﺻﺮﳛ‪‬ﻬﺎ ﻏﲑ ﺻﺤﻴﺢ ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻣﻮﺿﻊ ﻳﺴﺘﺪﻋﻲ ﳎﻠﱠﺪﹰﺍ ﺿﺨﻤﺎ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﻗﺮﺍﺀﺗﻪ ﻣﺪﺍﹰ‪ ،‬ﻳﻘِﻒ ﻋﻨﺪ ﻛﻞ ﺁﻳﺔ‪ ،‬ﻭﳝ ‪‬ﺪ ‪‬ﺎ ﺻﻮﺗﻪ)‪.(٢٥٧‬‬ ‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻗﺎﻝ‪) :‬ﺁﻣﲔ(‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﳚﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺭﻓﻊ ‪‬ﺎ ﺻﻮﺗﻪ‬

‫)‪ (٢٥٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٨٨/٢‬‬ ‫)‪ (٢٥٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٧٩/٩‬ﻭﺃﲪﺪ )‪ ،(٣٠٢/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٠٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٩٢٨‬‬


‫‪١٠٨‬‬ ‫ﻭﻗﺎﳍﺎ ﻣﻦ ﺧﻠﻔﻪ)‪.(٢٥٨‬‬ ‫ﻭﻛﺎﻥ ﻟﻪ ﺳﻜﺘﺘﺎﻥِ‪ ،‬ﺳﻜﺘﺔ ﺑﲔ ﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻋﻨﻬﺎ ﺳﺄﻟﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﰲ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺮﻭﻱ ﺃ‪‬ﺎ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺳﻜﺘﺘﺎﻥ‬ ‫ﻏﲑ ﺍﻷﻭﱃ‪ ،‬ﻓﺘﻜﻮﻥ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺇﳕﺎ ﻫﻲ ﺍﺛﻨﺘﺎﻥ ﻓﻘﻂ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻠﻄﻴﻔﺔ ﺟﺪﹰﺍ ﻷﺟﻞ‬ ‫ﺗﺮﺍ ‪‬ﺩ ﺍﻟ‪‬ﻨﻔﹶﺲ‪ ،‬ﻭﱂ ﻳﻜﻦ ‪‬ﻳﺼِﻞ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺮﻛﻮﻉ‪ ،‬ﲞﻼﻑ ﺍﻟﺴﻜﺘﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﳚﻌﻠﻬﺎ‬ ‫ﺑﻘﺪﺭ ﺍﻻﺳﺘﻔﺘﺎﺡ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﻷﺟﻞ ﻗﺮﺍﺀﺓ ﺍﳌﺄﻣﻮﻡ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ‪ :‬ﻳﻨﺒﻐﻲ ﺗﻄﻮﻳﻠﻬﺎ‬ ‫ﺑﻘﺪﺭ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻠﻠﺮﺍﺣﺔ ﻭﺍﻟﻨﻔﺲ ﻓﻘﻂ‪ ،‬ﻭﻫﻲ ﺳﻜﺘﺔ ﻟﻄﻴﻔﺔ‪ ،‬ﻓﻤﻦ ﱂ‬ ‫ﻳﺬﻛﺮﻫﺎ‪ ،‬ﻓﻠﻘﺼﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﺍﻋﺘﱪﻫﺎ‪ ،‬ﺟﻌ‪‬ﻠﻬﺎ ﺳﻜﺘ ﹰﺔ ﺛﺎﻟﺜﺔ‪ ،‬ﻓﻼ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺃﻇﻬﺮ ﻣﺎ ﻳﻘﺎﻝ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻗﺪ ﺻﺢ ﺣﺪﻳﺚ ﺍﻟﺴﻜﺘﺘﲔ‪ ،‬ﻣﻦ ﺭﻭﺍﻳﺔ ﲰﺮﺓ‪ ،‬ﻭﺃﰊ ﺑﻦ‬ ‫ﻛﻌﺐ‪ ،‬ﻭﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﺃﺑﻮ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﲰﺮﺓ ﻫﻮ ﺍﺑﻦ ﺟﻨﺪﺏ‪،‬‬ ‫ﺖ‬ ‫ﻭﻗﺪ ﺗﺒﲔ ﺑﺬﻟﻚ ﺃﻥ ﺃﺣﺪ ﻣﻦ ﺭﻭﻯ ﺣﺪﻳﺚ ﺍﻟﺴﻜﺘﺘﲔ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﻭﻗﺪ ﻗﺎﻝ‪ :‬ﺣﻔﻈ ‪‬‬ ‫ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﻜﺘﺘﲔ‪ :‬ﺳﻜﺘ ﹰﺔ ﺇﺫﺍ ﻛﱪ‪ ،‬ﻭﺳﻜﺘﺔ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﻗﺮﺍﺀﺓ‪﴿ :‬ﻏﲑ ﺍﳌﻐﻀﻮﺏ‬ ‫ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀﺎﻟﲔ﴾ ]ﺍﻟﻔﺎﲢﺔ‪ .(٢٥٩)[٧ :‬ﻭﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﳊﺪﻳﺚ‪ :‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪،‬‬ ‫ﺳﻜﺖ ﻭﻫﺬﺍ ﻛﺎ‪‬ﻤﻞ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻣﻔﺴ‪‬ﺮ ﻣﺒﲔ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺳ‪‬ﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪ‪‬ﻦ‪:‬‬ ‫ﻟﻺﻣﺎﻡ ﺳﻜﺘﺘﺎﻥ‪ ،‬ﻓﺎﻏﺘﻨﻤﻮﺍ ﻓﻴﻬﻤﺎ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻔﺎﲢﺔ ﺍﻟﻜِﺘﺎﺏ ﺇﺫﺍ ﺍﻓﺘﺘﺢ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪﴿ :‬ﻭﻻ‬ ‫ﺍﻟﻀﺎﻟﲔ﴾ ]ﺍﻟﻔﺎﲢﺔ‪ [٧ :‬ﻋﻠﻰ ﺃﻥ ﺗﻌﻴﲔ ﳏﻞ ﺍﻟﺴﻜﺘﺘﲔ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺗﻔﺴﲑ ﻗﺘﺎﺩﺓ‪ ،‬ﻓﺈﻧﻪ ﺭﻭﻯ‬ ‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻋﻦ ﲰﺮﺓ ﻗﺎﻝ‪ :‬ﺳﻜﺘﺘﺎﻥ ﺣﻔﻈﺘﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ‪ ،‬ﻓﺄﻧﻜﺮ‬ ‫ﰊ ﺑﻦ ﻛﻌﺐ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻓﻜﺘﺐ ﺃﹸﰊ ﺃﻥ‬ ‫ﺫﻟﻚ ﻋﻤﺮﺍﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺣﻔﻈﻨﺎﻫﺎ ﺳﻜﺘﺔ‪ ،‬ﻓﻜﺘﺒﻨﺎ ﺇﱃ ﺃ ‪‬‬ ‫ﻗﺪ ﺣﻔﻆ ﲰﺮﺓ‪ ،‬ﻗﺎﻝ ﺳﻌﻴﺪ؟ ﻓﻘﻠﻨﺎ ﻟﻘﺘﺎﺩﺓ‪ :‬ﻣﺎ ﻫﺎﺗﺎﻥ ﺍﻟﺴﻜﺘﺘﺎﻥ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻭﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻭﻻ ﺍﻟﻀﺎﻟﲔ ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ ﺇﺫﺍ‬ ‫ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻥ ﻳﺴﻜﺖ ﺣﱴ ﻳﺘﺮﺍ ‪‬ﺩ ﺇﻟﻴﻪ ‪‬ﻧ ﹶﻔﺴ‪‬ﻪ)‪ (٢٦٠‬ﻭﻣﻦ ﳛﺘﺞ ﺑﺎﳊﺴﻦ ﻋﻦ ﲰﺮﺓ ﳛﺘﺞ‬ ‫‪‬ﺬﺍ‪.‬‬ ‫)‪ (٢٥٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٣٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٤٨‬‬ ‫)‪ (٢٥٩‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٢٣ ،٢١ ،٢٠ ،١٥ ،٧/٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٧٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٥١‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪.(٨٤٤‬‬ ‫)‪ (٢٦٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٥١‬‬


‫‪١٠٩‬‬ ‫ﺨ ﱢﻔ ﹸﻔﻬ‪‬ﺎ ﻟﻌﺎﺭﺽ ﻣِﻦ ﺳﻔﺮ ﺃﻭ ﻏﲑﻩ‪،‬‬ ‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﺃﺧﺬ ﰲ ﺳﻮﺭﺓ ﻏﲑِﻫﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻭﻳﺘﻮﺳﻂ ﻓﻴﻬﺎ ﻏﺎﻟﺒﹰﺎ‪.‬‬ ‫ﻗﺮﺍﺀﺗﻪ ج ﰲ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﻨﺤﻮ ﺳﺘﲔ ﺁﻳﺔ ﺇﱃ ﻣﺎﺋﺔ ﺁﻳﺔ‪ ،‬ﻭﺻﻼﻫﺎ ﺑﺴﻮﺭﺓ )ﻕ(‪ ،‬ﻭﺻﻼﻫﺎ‬ ‫ﺖ( ﰲ‬ ‫ﺲ ﹸﻛ ‪‬ﻮﺭ‪‬ﺕ( ﻭﺻﻼﻫﺎ ﺑـ )ِﺇﺫﹶﺍ ﺯ‪‬ﹾﻟ ِﺰﹶﻟ ْ‬ ‫ﺑـ )ﺍﻟﺮﻭﻡ()‪ (٢٦١‬ﻭﺻﻼﻫﺎ ﺑـ )ﺇﺫﹶﺍ ﺍﻟﺸ‪‬ﻤ ‪‬‬ ‫ﺍﻟﺮﻛﻌﺘﲔ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﻭﺻﻼﻫﺎ ﺑـ )ﺍﳌﻌ ‪‬ﻮ ﹶﺫ‪‬ﺗْﻴ ِﻦ( ﻭﻛﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﻭﺻﻼﻫﺎ‪ ،‬ﻓﺎﻓﺘﺘﺢ ﺑـ )ﺳﻮﺭﺓ‬ ‫ﺍﳌ ْﺆ ِﻣﻨِﲔ( ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ ﺫﻛﺮ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﺃﺧﺬﺗﻪ ‪‬ﺳ ْﻌﹶﻠ ﹲﺔ ﻓﺮﻛﻊ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻴﻬﺎ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﺑـ )ﺃﱂ ﺗﻨـﺰﻳﻼ ﺍﻟﺴ‪‬ﺠﺪﺓ( ﻭﺳﻮﺭﺓ )ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ‬ ‫ﺍﻹِﻧﺴﺎﻥ( ﻛﺎﻣﻠﺘﲔ‪ ،‬ﻭﱂ ﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﹸﻪ ﻛﺜ ‪‬ﲑ ﻣ ِﻦ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻟﻴﻮﻡ ﻣﻦ ﻗﺮﺍﺀﺓ ﺑﻌﺾ ﻫﺬﻩ ﻭﺑﻌﺾ‬ ‫ﻫﺬﻩ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﺴﺠﺪﺓ ﻭﺣﺪ‪‬ﻫﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﺴﻨﺔ‪ .‬ﻭﺃﻣﺎ ﻣﺎ‬ ‫ﻀ ﹶﻞ ﺑﺴﺠﺪﺓ‪ ،‬ﻓﺠﻬﻞ ﻋﻈﻴﻢ‪ ،‬ﻭﳍﺬﺍ ﻛﺮﻩ‬ ‫ﻳﻈﻨﻪ ﻛﺜ ‪‬ﲑ ﻣِﻦ ﺍﳉﻬﺎﻝ ﺃﻥ ﺻﺒ ‪‬ﺢ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﹸ ‪‬‬ ‫ﺾ ﺍﻷﺋﻤﺔ ﻗﺮﺍﺀ ﹶﺓ ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﻷﺟﻞ ﻫﺬﺍ ﺍﻟﻈﻦ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ج ﻳﻘﺮﺃ ﻫﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ‬ ‫ﺑﻌ ‪‬‬ ‫ﳌﺎ ﺍﺷﺘﻤﻠﺘﺎ ﻋﻠﻴﻪ ﻣﻦ ﺫﻛﺮ ﺍﳌﺒﺪِﺇ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺧﻠ ِﻖ ﺁﺩﻡ‪ ،‬ﻭﺩﺧﻮ ِﻝ ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﳑ‪‬ﺎ ﻛﺎﻥ‬ ‫ﻭﻳﻜﻮ ﹸﻥ ﰲ ﻳﻮ ِﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﺮﺃ ﰲ ﻓﺠﺮﻫﺎ ﻣﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺗﺬﻛﲑﹰﺍ‬ ‫ﻟﻸﻣﺔ ﲝﻮﺍﺩﺙ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍ‪‬ﺎﻣﻊ ﺍﻟﻌﻈﺎﻡ ﻛﺎﻷﻋﻴﺎﺩ ﻭﺍﳉﻤﻌﺔ ﺑﺴﻮﺭﺓ‬ ‫)ﻕ( ﻭ )ﻭﺍﻗﺘﺮﺑﺖ( ﻭ )ﺳﺒ‪‬ﺢ( ﻭ )ﺍﻟﻐﺎﺷﻴﺔ(‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﺍﻟﻈﻬﺮ‪ ،‬ﻓﻜﺎﻥ ﻳ‪‬ﻄﻴﻞ ﻗﺮﺍﺀﺗ‪‬ﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪) :‬ﻛﺎﻧﺖ ﺻﻼ ﹸﺓ ﺍﻟﻈﻬﺮ‬ ‫ﺗ‪‬ﻘﺎﻡ‪ ،‬ﻓﻴﺬﻫﺐ ﺍﻟﺬﺍﻫﺐ ﺇﱃ ﺍﻟﺒﻘﻴﻊ‪ ،‬ﻓﻴﻘﻀﻲ ﺣﺎﺟﺘﻪ‪ ،‬ﰒ ﻳﺄﰐ ﺃﻫﻠﻪ‪ ،‬ﻓﻴﺘﻮﺿﺄ‪ ،‬ﻭﻳﺪﺭﻙ ﺍﻟﻨﱯ‬ ‫ج ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﳑ‪‬ﺎ ﻳﻄﻴﻠﹸﻬﺎ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ)‪ .(٢٦٢‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺗﺎﺭﺓ ﺑﻘﺪﺭ )ﺃﱂ‬ ‫ﺗﻨـﺰﻳﻞ( ﻭﺗﺎﺭﺓ ﺑـ )ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ()‪ (٢٦٣‬ﻭ)ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ( ﻭﺗﺎﺭﺓ ﺑـ‬ ‫)ﺍﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﻟﱪﻭﺝ( ﻭ )ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﺎﺭﻕ(‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﺼﺮ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻨﺼﻒ ﻣِﻦ ﻗﺮﺍﺀﺓ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﺇﺫﺍ ﻃﺎﻟﺖ‪ ،‬ﻭﺑﻘﺪﺭﻫﺎ ﺇﺫﺍ ﻗﺼ‪‬ﺮﺕ‪.‬‬ ‫)‪ (٢٦١‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ،(٤٧٢/٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٦/٢‬‬ ‫)‪ (٢٦٢‬ﺭﻗﻢ )‪ (٤٥٤‬ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪.‬‬ ‫)‪ (٢٦٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪.(٥١٢‬‬


‫‪١١٠‬‬ ‫ﻑ ﻋﻤﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺈﻧﻪ ﺻﻼﻫﺎ ﻣﺮﺓ‬ ‫ﻭﺃﻣﺎ ﺍﳌﻐﺮﺏ‪ ،‬ﻓﻜﺎﻥ ﻫﺪﻳ‪‬ﻪ ﻓﻴﻬﺎ ﺧﻼ ‪‬‬ ‫ﺑـ)ﺍﻷﻋﺮﺍﻑ( ﻓﺮ‪‬ﻗﻬﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﻣﺮﺓ ﺑـ )ﺍﻟﻄﻮﺭ( ﻭﻣﺮﺓ ﺑـ )ﺍﳌﺮﺳﻼﺕ(‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑـ )ﺍﳌﺺ( ﻭﺃﻧﻪ‬ ‫ﻗﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺍﻟﺼﺎﻓﺎﺕ( ﻭﺃﻧﻪ ﻗﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺣﻢ ﺍﻟﺪﺧﺎﻥ( ﻭﺃﻧﻪ ﻗﺮﺃ ﻓﻴﻬﺎ ﺑـ)ﺳﺒﺢ ﺍﺳﻢ‬ ‫ﺭﺑﻚ ﺍﻷﻋﻠﻰ()‪ (٢٦٤‬ﻭﺃﻧﻪ ﻗﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺍﻟﺘﲔ ﻭﺍﻟﺰﻳﺘﻮﻥ( ﻭﺃﻧﻪ ﻗﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺍﳌﻌﻮ‪‬ﺫﺗﲔ( ﻭﺃﻧﻪ‬ ‫ﻗﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺍﳌﺮﺳﻼﺕ( ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑﻘﺼﺎﺭ ﺍﳌﻔﺼﻞ ﻗﺎﻝ‪ :‬ﻭﻫﻲ ﻛﻠﻬﺎ ﺁﺛﺎﺭ‬ ‫ﺻﺤﺎﺡ ﻣﺸﻬﻮﺭﺓ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﺪﺍﻭﻣﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻗِﺼﺎﺭ ﺍﳌﻔﺼﻞ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻓﻬﻮ ﻓﻌ ﹸﻞ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ‪،‬‬ ‫ﻚ ﺗﻘﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑﻘﺼﺎﺭ ﺍﳌﻔﺼ‪‬ﻞ؟! ﻭﻗﺪ‬ ‫ﻭﳍﺬﺍ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺯﻳ ‪‬ﺪ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣ‪‬ﺎﹶﻟ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑﻄﻮﱃ ﺍﻟﻄﹸﻮﻟﻴﲔ‪ .‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﻃﹸﻮﱃ ﺍﻟﻄﻮﻟﻴﲔ؟‬ ‫ﺭﺃﻳ ‪‬‬ ‫ﻗﺎﻝ‪) :‬ﺍﻷﻋﺮﺍﻑ( ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ)‪.(٢٦٥‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﻗﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑﺴﻮﺭﺓ‬ ‫)ﺍﻷﻋﺮﺍﻑ( ﻓﺮﻗﻬﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ)‪.(٢٦٦‬‬ ‫ﻑ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻓﺎﶈﺎﻓﻈﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻵﻳﺔ ﺍﻟﻘﺼﲑﺓ‪ ،‬ﻭﺍﻟﺴﻮﺭ ِﺓ ﻣﻦ ﻗِﺼﺎﺭ ﺍﳌ ﹸﻔﺼ‪‬ﻞ ﺧﻼ ‪‬‬ ‫ﻓﻌﻞ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻘﺮﺃ ﻓﻴﻬﺎ ج ﺑـ )ﺍﻟﺘﲔ ﻭﺍﻟﺰﻳﺘﻮﻥ( ﻭﻭﻗﱠﺖ ﳌﻌﺎﺫ ﻓﻴﻬﺎ ﺑـ‬ ‫)ﺍﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ( ﻭ)ﺳﺒ‪‬ﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ( ﻭ)ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ( ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺃﻧﻜﺮ ﻋﻠﻴﻪ‬ ‫ﻗﺮﺍﺀﺗ‪‬ﻪ ﻓﻴﻬﺎ ﺑـ )ﺍﻟﺒﻘﺮﺓ( ﺑﻌﺪﻣﺎ ﺻﻠﱠﻰ ﻣﻌﻪ‪ ،‬ﰒ ﺫﻫﺐ ﺇﱃ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻓﺄﻋﺎﺩﻫﺎ ﳍﻢ‬ ‫ﺑﻌﺪﻣﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻠﻴﻞ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻗﺮﺃ ‪‬ﻢ ﺑـ )ﺍﻟﺒﻘﺮﺓ( ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻪ‪) :‬ﺃﻓﺘﺎﻥ ﺃﻧﺖ ﻳﺎ‬ ‫ﻣﻌﺎﺫ()‪ (٢٦٧‬ﻓﺘﻌﻠﻖ ﺍﻟ‪‬ﻨﻘﱠﺎﺭﻭﻥ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﱂ ﻳﻠﺘﻔِﺘﻮﺍ ﺇﱃ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﻻ ﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﲔ ﻭ)ﺳﻮﺭﺓ‬ ‫ﻭﺃﻣﺎ ﺍﳉﻤﻌ ﹸﺔ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑﺴﻮﺭﰐ )ﺍﳉﻤﻌﺔ( ﻭ)ﺍﳌﻨﺎﻓﻘﲔ( ﻛﹶﺎ ِﻣﹶﻠ‪‬ﺘ ِ‬ ‫ﺳﺒ‪‬ﺢ( ﻭ)ﺍﻟﻐﺎﺷﻴﺔ(‪.‬‬ ‫)‪ (٢٦٤‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٦٨/٢‬‬ ‫)‪ (٢٦٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٥/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨١٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٧٠/٢‬‬ ‫)‪ (٢٦٦‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٧٠/٢‬‬ ‫)‪ (٢٦٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢٩/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٤٦٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٩٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪(٩٨ ،٩٧/٢‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٩٨٦‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٦٩ ،٣٠٨ ،٣٠٠ ،٢٩٩ ،١٢٤/٣‬‬


‫‪١١١‬‬ ‫ﻭﺃﻣﺎ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺃﻭﺍﺧﺮ ﺍﻟﺴﻮﺭﺗﲔ ﻣﻦ )ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ( ﺇﱃ ﺁﺧﺮﻫﺎ‪،‬‬ ‫ﻓﻠﻢ ﻳﻔﻌﻠﻪ ﻗﻂﱡ‪ ،‬ﻭﻫﻮ ﳐﺎﻟﻒ ﳍﺪﻳﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﺮﺍﺀﺗﻪ ﰲ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻓﺘﺎﺭﺓ ﻛﺎﻥ ﻳﻘﺮﺃ ﺳﻮﺭﰐ )ﻕ( ﻭ )ﺍﻗﺘﺮﺑﺖ( ﻛﺎﻣﻠﺘﲔ‪ ،‬ﻭﺗﺎﺭﺓ‬ ‫ﺳﻮﺭﰐ )ﺳﺒ‪‬ﺢ( ﻭ )ﺍﻟﻐﺎﺷﻴﺔ( ﻭﻫﺬﺍ ﻫﻮ ﺍﳍﺪﻱ ﺍﻟﺬﻱ ﺍﺳﺘﻤﺮ ج ﺇﱃ ﺃﻥ ﻟﻘﻲ ﺍﻟﻠﱠ ‪‬ﻪ ﻋﺰ ﻭﺟﻞ‪،‬‬ ‫ﱂ ﻳﻨﺴﺨﻪ ﺷﻲﺀ‪.‬‬ ‫ﻭﳍﺬﺍ ﺃﺧﺬ ﺑﻪ ﺧﻠﻔﺎﺅﻩ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﻘﺮﺃ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﻔﺠﺮ‬ ‫ﺑﺴﻮﺭﺓ )ﺍﻟﺒﻘﺮﺓ( ﺣﱴ ﺳﻠﱠﻢ ﻣﻨﻬﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺧﻠﻴﻔﹶﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺲ ﺗﻄﻠﻊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻃﻠﹶﻌﺖ ﱂ ﲡﺪﻧﺎ ﻏﺎﻓﻠﲔ‪.‬‬ ‫ج؟ ﻛﺎﺩﺕ ﺍﻟﺸﻤ ‪‬‬ ‫ﻭﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﻳﻮﺳﻒ( ﻭ )ﺍﻟﻨﺤﻞ( ﻭ ﺑـ )ﻫﻮﺩ( ﻭ )ﺑﲏ‬ ‫ﻒ ﻋﻠﻰ ﺧﻠﻔﺎﺋﻪ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ( ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺗﻄﻮﻳﻠﹸﻪ ج ﻣﻨﺴﻮﺧﹰﺎ ﱂ ﳜ ‪‬‬ ‫ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭ‪‬ﻳﻄﱠﻠ ْﻊ ﻋﻠﻴﻪ ﺍﻟ‪‬ﻨﻘﱠﺎﺭﻭﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ‪‬ﺳﻤ‪‬ﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ج‬ ‫ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﴿ﻕ ﻭﺍﻟﻘﺮﺁ ِﻥ ﺍ‪‬ﻴﺪ﴾ ]ﻕ‪ [١ :‬ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺑﻌﺪ ﲣﻔﻴﻔﹰﺎ)‪ (٢٦٨‬ﻓﺎﳌﺮﺍﺩ‬ ‫ﺑﻘﻮﻟﻪ )ﺑﻌ ‪‬ﺪ( ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﻟﻔﺠﺮ‪ ،‬ﺃﻱ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻳﻄﻴﻞ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺠﺮ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ‪،‬‬ ‫ﻭﺻﻼﺗﻪ ﺑﻌﺪﻫﺎ ﲣﻔﻴﻔﹰﺎ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮ ﹸﻝ ﺃﻡ ﺍﻟﻔﻀﻞ ﻭﻗﺪ ﲰﻌﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﺮﺃ ﻭ‬ ‫ﺖ‬ ‫)ﺍﳌﺮﺳﻼﺕ ﻋﺮﻓﹰﺎ( ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺑﲏ ﻟﻘﺪ ﹶﺫ ﱠﻛ ْﺮ‪‬ﺗﻨِﻲ ﺑﻘﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺇ‪‬ﺎ ﻵ ِﺧﺮ‪ ‬ﻣﺎ ﲰﻌ ‪‬‬ ‫ﻣﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﺮﺃ ‪‬ﺎ ﰲ ﺍﳌﻐﺮﺏ)‪ (٢٦٩‬ﻓﻬﺬﺍ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ)ﺑﻌ ‪‬ﺪ( ﻏﺎﻳ ﹲﺔ ﻗﺪ ﺣﺬﻑ ﻣﺎ ﻫﻲ ﻣﻀﺎﻓﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻼ‬ ‫ﻕ ﺇﳕﺎ‬ ‫ﳚﻮﺯ ﺇﺿﻤﺎ ‪‬ﺭ ﻣﺎ ﻻ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﺗﺮﻙ ﺇﺿﻤﺎﺭ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﺍﻟﺴﻴﺎ ‪‬‬ ‫ﻳﻘﺘﻀﻲ ﺃﻥ ﺻﻼﺗﻪ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻛﺎﻧﺖ ﲣﻔﻴﻔﺎﹰ‪ ،‬ﻭﻻ ﻳﻘﺘﻀﻲ ﺃﻥ ﺻﻼﺗ‪‬ﻪ ﻛﻠﱠﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬ ‫ﻛﺎﻧﺖ ﲣﻔﻴﻔﺎﹰ‪ ،‬ﻫﺬﺍ ﻣﺎ ﻻ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﳌﺮﺍﺩ‪ ،‬ﱂ ﳜﻒ ﻋﻠﻰ ﺧﻠﻔﺎﺋﻪ‬ ‫ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻓﻴﺘﻤﺴﻜﻮﻥ ﺑﺎﳌﻨﺴﻮﺥ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺳﺦ‪.‬‬ ‫ﻒ()‪ (٢٧٠‬ﻭﻗﻮﻝ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﻛﺎﻥ‬ ‫ﺨ ﱢﻔ ْ‬ ‫ﻭﺃﻣ‪‬ﺎ ﻗﻮﻟﹸﻪ ج‪) :‬ﹶﺃ‪‬ﻳﻜﹸﻢ ﹶﺃ ‪‬ﻡ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫)‪ (٢٦٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (٤٥٨‬ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﺒﺢ‪.‬‬ ‫)‪ (٢٦٩‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٧٨/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٤/٢‬ﻭﻣﺴﻠﻢ )‪.(٤٦٢‬‬ ‫)‪ (٢٧٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٦٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٦٧‬ﻭﺍﳌﻮﻃﺄ )‪ ،(١٣٤/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٣٦‬ﻭﺃﺑﻮ‬

‫=‬


‫‪١١٢‬‬ ‫ﻼ ﹰﺓ ﰲ ﺗ‪‬ﻤﺎ ٍﻡ)‪ (٢٧١‬ﻓﺎﻟﺘﺨﻔﻴﻒ ﺃﻣﺮ ﻧﺴﱯ ‪‬ﻳ ْﺮ ِﺟﺢ‪ ‬ﺇﱃ ﻣﺎ ﻓﻌﻠﻪ‬ ‫ﺻﹶ‬ ‫ﺱ ‪‬‬ ‫ﻒ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃ ‪‬ﺧ ‪‬‬ ‫ﺍﻟﻨﱯ ج‪ ،‬ﻭﻭﺍﻇﺐ ﻋﻠﻴﻪ‪ ،‬ﻻ ﺇﱃ ﺷﻬﻮﺓ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻓﺈﻧﻪ ج ﱂ ﻳﻜﻦ ﻳﺄﻣﺮﻫﻢ ﺑﺄﻣﺮ‪ ،‬ﰒ‬ ‫ﻒ‬ ‫ﻒ ﻭﺫﹶﺍ ﺍﳊﺎﺟﺔ‪ ،‬ﻓﺎﻟﺬﻱ ﻓﻌﻠﻪ ﻫﻮ ﺍﻟﺘﺨﻔﻴ ‪‬‬ ‫ﻳ‪‬ﺨﺎﻟﻔﻪ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﻠ ‪‬ﻢ ﺃﻥ ﻣﻦ ﻭﺭﺍﺋﻪ ﺍﻟﻜﺒ ‪‬ﲑ ﻭﺍﻟﻀﻌﻴ ‪‬‬ ‫ﺍﻟﺬﻱ ﺃﻣ ‪‬ﺮ ﺑﻪ‪ ،‬ﻓﺈﹶﻧﻪ ﻛﺎﻥ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗ‪‬ﻪ ﺃﻃﻮ ﹶﻝ ﻣ ِﻦ ﺫﻟﻚ ﺑﺄﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ‪ ،‬ﻓﻬﻲ‬ ‫ﺧﻔﻴﻔ ﹲﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻃﻮﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺪﻳ‪‬ﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺍﻇﺐ ﻋﻠﻴﻪ ﻫﻮ ﺍﳊﺎﻛ ‪‬ﻢ ﻋﻠﻰ ﻛﻞ ﻣﺎ‬ ‫ﺗﻨﺎﺯﻉ ﻓﻴﻪ ﺍﳌﺘﻨﺎﺯﻋﻮﻥ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‬ ‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﻳﺄﻣﺮﻧﺎ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﻳﺆﻣ‪‬ﻨﺎ ﺑـ )ﺍﻟﺼﺎﻓﺎﺕ()‪ (٢٧٢‬ﻓﺎﻟﻘﺮﺍﺀﺓ ﺑـ‬ ‫)ﺍﻟﺼﺎﻓﺎﺕ( ﻣﻦ ﺍﻟﺘﺨﻔﻴﻒ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﻻ ﻳﻌﲔ ﺳﻮﺭﺓ ﰲ ﺍﻟﺼﻼﺓ ﺑﻌﻴﻨﻬﺎ ﻻ ﻳﻘﺮﺃ ﺇﻻ ‪‬ﺎ ﺇﻻ ﰲ ﺍﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪﻳﻦ‪،‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺆ ‪‬ﻡ‬ ‫ﺼ ِﻞ ﺳﻮﺭ ﹲﺓ ﺻﻐﲑ ﹲﺓ ﻭﻻ ﻛﺒﲑ ﹲﺓ ﺇﻻ ﻭﻗﺪ ﲰِﻌ ‪‬‬ ‫ﺟﺪ‪‬ﻩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣ‪‬ﺎ ﻣ ‪‬ﻦ ﺍﳌﻔ ‪‬‬ ‫ﺱ ‪‬ﺎ ﰲ ﺍﹶﻟﺼ‪‬ﻼ ِﺓ ﺍ ﹶﳌ ﹾﻜﺘ‪‬ﻮﺑ ِﺔ)‪.(٢٧٣‬‬ ‫ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﻗﺮﺍﺀ ﹶﺓ ﺍﻟﺴﻮﺭﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺭﲟﺎ ﻗﺮﺃﻫﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﺭﲟﺎ ﻗﺮﺃ ﺃﻭﻝ‬ ‫ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﺃﻣﺎ ﻗﺮﺍﺀﺓ ﺃﻭﺍﺧﺮ ﺍﻟﺴﻮﺭ ﻭﺃﻭﺳﺎﻃِﻬﺎ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ‪ .‬ﻭﺃﻣﺎ ﻗﺮﺍﺀ ﹸﺓ ﺍﻟﺴﻮﺭﺗﲔ ﰲ‬ ‫ﺚ ﺍﺑﻦ‬ ‫ﺭﻛﻌﺔ‪ ،‬ﻓﻜﺎﻥ ﻳﻔﻌﻠﻪ ﰲ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﻟﻔﺮﺽ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﺇﱐ ﻷﻋﺮﻑ ﺍﻟﻨﻈﺎِﺋ ‪‬ﺮ ﺍﻟﱵ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﺮ‪‬ﻥ ﺑﻴﻨﻬﻦ‬ ‫ﺍﻟﺴﻮﺭﺗﲔ ﰲ ﺍﻟﺮﻛﻌﺔ )ﺍﻟﺮﲪﻦ( ﻭ)ﺍﻟﻨﺠﻢ( ﰲ ﺭﻛﻌﺔ ﻭ)ﺍﻗﺘﺮﺑﺖ( ﻭ)ﺍﳊﺎﻗﺔ( ﰲ ﺭﻛﻌﺔ‬ ‫ﻭ)ﺍﻟﻄﻮﺭ( ﻭ)ﺍﻟﺬﺍﺭﻳﺎﺕ( ﰲ ﺭﻛﻌﺔ ﻭ)ﺇﺫﺍ ﻭﻗﻌﺖ( ﻭ)ﻥ( ﰲ ﺭﻛﻌﺔ)‪ (٢٧٤‬ﺍﳊﺪﻳﺚ ﻓﻬﺬﺍ‬ ‫=‬

‫ﺩﺍﻭﺩ )‪ ،(٧٩٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٤/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٤٨٦ ،٣٩٣ ،٣١٧ ،٢٧١ ،٢٥٦/٢‬‬ ‫‪.(٥٣٧ ،٥٠٢‬‬ ‫)‪ (٢٧١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٠/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٦٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٣٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٤/٢‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪ ،(٩٨٥‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٥٥/٣‬‬ ‫)‪ (٢٧٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ .(٩٥/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (٢٧٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ .(٨١٤‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬ ‫)‪ (٢٧٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٣٩٦‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢١٥/٢‬ﻭﻣﺴﻠﻢ )‪.(٧٢٢‬‬


‫‪١١٣‬‬ ‫ﺣﻜﺎﻳﺔ ﻓﻌﻞ ﱂ ﻳ‪‬ﻌﲔ ﳏﻠﱠﻪ ﻫﻞ ﻛﺎﻥ ﰲ ﺍﻟﻔﺮﺽ ﺃﻭ ﰲ ﺍﻟﻨﻔﻞ؟ ﻭﻫﻮ ﳏﺘﻤِﻞ‪ .‬ﻭﺃﻣﺎ ﻗﺮﺍﺀ ﹸﺓ ﺳﻮﺭﺓ‬ ‫ﻭﺍﺣﺪﺓ ﰲ ﺭﻛﻌﺘﲔ ﻣﻌﺎﹰ‪ ،‬ﻓﻘﻠﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺟ‪‬ﻬﻴﻨﺔ ﺃﻧﻪ‬ ‫ﲰﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﺮﺃ ﰲ ﺍﻟﺼﺒﺢ )ﺇﺫﺍ ﺯﻟﺰﻟﺖ( ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﻛﻠﺘﻴﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻼ ﺃﺩﺭﻱ‬ ‫ﺃﻧﺴ ‪‬ﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﺃﻡ ﻗﺮﺃ ﺫﻟﻚ ﻋﻤﺪﹰﺍ)‪.(٢٧٥‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﻳ‪‬ﻄﻴ ﹸﻞ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﻣِﻦ ﺻﻼﺓ ﺍﻟﺼ‪‬ﺒﺢ ﻭﻣِﻦ ﻛﻞ ﺻﻼﺓ‪ ،‬ﻭﺭﲟﺎ‬ ‫ﻛﺎﻥ ﻳ‪‬ﻄﻴﻠﻬﺎ ﺣﱴ ﻻ ﻳﺴ ‪‬ﻤ ‪‬ﻊ ﻭ ﹾﻗ ‪‬ﻊ ﻗﺪﻡٍ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻄﻴﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺃﻛﺜ ‪‬ﺮ ﻣِﻦ ﺳﺎﺋﺮ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﻷﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﻣﺸﻬﻮﺩ‪ ،‬ﻳﺸﻬﺪﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﻭﻣﻼﺋﻜﺘ‪‬ﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺸﻬﺪ‪‬ﻩ‬ ‫ﻣﻼﺋﻜ ﹸﺔ ﺍﻟﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎﺭِ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﱰﻭ ﹶﻝ ﺍﻹِﳍﻲ ﻫﻞ ﻳﺪﻭ ‪‬ﻡ ﺇﱃ ﺍﻧﻘﻀﺎﺀ ﺻﻼﺓ‬ ‫ﺍﻟﺼﺒﺢ‪ ،‬ﺃﻭ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ؟ ﻭﻗﺪ ﻭﺭﺩ ﻓﻴﻪ ﻫﺬﺍ ﻭﻫﺬﺍ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ‪‬ﺎ ﳌﺎ ﻧﻘﺺ ﻋﺪ ‪‬ﺩ ﺭﻛﻌﺎ‪‬ﺎ‪ ،‬ﺟ‪ِ ‬ﻌ ﹶﻞ ﺗﻄﻮﻳﻠﹸﻬﺎ ﻋﻮﺿﹰﺎ ﻋﻤﺎ ﻧﻘﺼﺘﻪ ﻣﻦ ﺍﻟﻌﺪﺩ‪.‬‬ ‫ﺐ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻣﺴﺘﺮﳛﻮﻥ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﻋﻘﻴ ‪‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ‪‬ﻢ ﱂ ﻳﺄﺧﺬﻭﺍ ‪‬ﺑ ْﻌﺪ‪ ‬ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﳌﻌﺎﺵ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﺐ ﻟﻔﺮﺍﻏﻪ ﻭﻋﺪ ِﻡ ﲤﻜﻦ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﰲ ﻭﻗﺖ ﺗﻮﺍﻃﺄ ﻓﻴﻪ ﺍﻟﺴﻤ ‪‬ﻊ ﻭﺍﻟﻠﱢﺴﺎﻥ ﻭﺍﻟﻘﻠ ‪‬‬ ‫ﺍﻻﺷﺘﻐﺎﻝ ﻓﻴﻪ‪ ،‬ﻓﹶﻴﻔﻬ ‪‬ﻢ ﺍﻟﻘﹸﺮﺁ ﹶﻥ ﻭﻳﺘﺪﺑﺮﻩ‪.‬‬ ‫ﻼ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ ﻭﺗﻄﻮﻳﻠﻬﺎ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈ‪‬ﺎ ﺃﺳﺎﺱ ﺍﻟﻌﻤﻞ ﻭﺃﻭﻟﹸﻪ‪ ،‬ﻓﺄﹸﻋﻄﻴﺖ ﻓﻀ ﹰ‬ ‫ﺃﺳﺮﺍﺭ ﺇﳕﺎ ﻳﻌﺮﻓﻬﺎ ﻣﻦ ﻟﻪ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺃﺳﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ ‪‬ﻭ ِﺣ ﹶﻜ ِﻤﻬ‪‬ﺎ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺳﻜﺖ ﺑﻘﺪﺭ ﻣﺎ ﻳﺘﺮﺍ ‪‬ﺩ ﺇﻟﻴﻪ ﻧﻔﺴ‪‬ﻪ‪ ،‬ﰒ ﺭﻓﻊ ﻳﺪﻳﻪ ﻛﻤﺎ‬ ‫ﺗﻘﺪ‪‬ﻡ‪ ،‬ﻭﻛﺒ‪‬ﺮ ﺭﺍﻛﻌﺎﹰ‪ ،‬ﻭﻭﺿﻊ ﻛﻔﱠﻴﻪ ﻋﻠﻰ ﺭ‪‬ﻛﺒﺘﻴﻪ ﻛﺎﻟﻘﺎﺑﺾ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻭﺗ‪‬ﺮ ﻳﺪﻳﻪ‪ ،‬ﻓﻨﺤﺎﳘﺎ‬ ‫ﺐ ﺭﺃﺳﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺨ ِﻔﻀْﻪ‪ ،‬ﺑﻞ ﳚﻌﻠﹸﻪ‬ ‫ﺼ ْ‬ ‫ﻋﻦ ﺟﻨﺒﻴﻪ‪ ،‬ﻭﺑﺴﻂ ﻇﻬﺮﻩ ﻭﻣﺪ‪‬ﻩ‪ ،‬ﻭﺍﻋﺘﺪﻝ‪ ،‬ﻭﱂ ‪‬ﻳْﻨ ِ‬ ‫ﺣﻴﺎ ﹶﻝ ﻇﻬﺮﻩ ﻣﻌﺎ ِﺩ ﹰﻻ ﻟﻪ‪.‬‬ ‫)‪(٢٧٦‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ ﻣﻊ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﻘﺘﺼِﺮﹰﺍ ﻋﻠﻴﻪ‪:‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ِﻢ(‬ ‫)‪ (٢٧٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٨١٦‬ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺑﺎﺏ ﻣﻦ ﺭﺃﻯ ﺍﻟﺘﺨﻔﻴﻒ ﻓﻴﻬﺎ‪ ،‬ﻭﺳﻨﺪﻩ ﻗﻮﻱ‪.‬‬ ‫)‪ (٢٧٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٧٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٠/٢‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪ ،(٨٨٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٩٨ ،٣٩٧ ،٣٩٤ ،٣٨٩ ،٣٨٤ ،٣٨٢/٥‬‬


‫‪١١٤‬‬ ‫ﺤ ْﻤ ِﺪﻙ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ()‪ (٢٧٧‬ﻭﻛﺎﻥ ﺭﻛﻮﻋ‪‬ﻪ ﺍﳌﻌﺘﺎ ‪‬ﺩ ﻣﻘﺪﺍ ‪‬ﺭ‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭِﺑ ‪‬‬ ‫) ‪‬ﺳْﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﻋﺸ ِﺮ ﺗﺴﺒﻴﺤﺎﺕ‪ ،‬ﻭﺳﺠﻮﺩ‪‬ﻩ ﻛﺬﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪:‬‬ ‫ﻒ ﺍﻟﻨﱯ ج‪ ،‬ﻓﻜﺎﻥ ﻗﻴﺎﻣ‪‬ﻪ ﻓﺮﻛﻮﻋ‪‬ﻪ ﻓﺎﻋﺘﺪﺍﻟﹸﻪ ﻓﺴﺠﺪﺗ‪‬ﻪ‪ ،‬ﻓﺠﻠﺴﺘ‪‬ﻪ ﻣﺎ ﺑﲔ‬ ‫‪‬ﺭ ‪‬ﻣ ﹾﻘﺖ‪ ‬ﺍﻟﺼﻼ ﹶﺓ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫)‪(٢٧٨‬‬ ‫ﺍﻟﺴﺠﺪﺗﲔ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ ‪ .‬ﻓﻬﺬﺍ ﻗﺪ ﹶﻓ ِﻬ ‪‬ﻢ ﻣﻨﻪ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻛﻊ ﺑﻘﺪﺭ ﻗﻴﺎﻣﻪ‪،‬‬ ‫ﻭﻳﺴﺠ‪‬ﺪ ﺑﻘﺪﺭﻩ‪ ،‬ﻭﻳﻌﺘﺪِﻝ ﻛﺬﻟﻚ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺷﻲﺀ‪ ،‬ﻷﻧﻪ ج ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﺼﺒﺢ‬ ‫ﺑﺎﳌﺎﺋﺔ ﺁﻳﺔ ﺃﻭ ﳓﻮﻫﺎ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﻗﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑـ )ﺍﻷﻋﺮﺍﻑ( ﻭ)ﺍﻟﻄﻮﺭ(‬ ‫ﻭ)ﺍﳌﺮﺳﻼﺕ( ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ ﱂ ﻳﻜﻦ ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ‬ ‫ﺖ ﻭﺭﺍ َﺀ ﺃﺣﺪ ﺑﻌ ‪‬ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﺚ ﺃﻧﺲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺻﻠﻴ ‪‬‬ ‫ﺣﺪﻳ ﹸ‬ ‫ﺃﺷﺒ ‪‬ﻪ ﺻﻼﺓ ﺑﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ .‬ﺇﻻ ﻫﺬﺍ ﺍﻟﻔﱴ ﻳﻌﲏ ﻋﻤ ‪‬ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺤﺰ ْﺭﻧ‪‬ﺎ ﰲ‬ ‫ﺭﻛﻮﻋﻪ ﻋﺸ ‪‬ﺮ ﺗﺴﺒﻴﺤﺎﺕ‪ ،‬ﻭﰲ ﺳﺠﻮﺩﻩ ﻋﺸﺮ ﺗﺴﺒﻴﺤﺎﺕ)‪ (٢٧٩‬ﻫﺬﺍ ﻣﻊ ﻗﻮﻝ ﺃﻧﺲ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻳﺆﻣﻬﻢ ﺑـ )ﺍﻟﺼﺎﻓﺎﺕ( ﻓﻤﺮﺍ ‪‬ﺩ ﺍﻟﱪﺍﺀ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﺻﻼﺗﻪ ج ﻛﺎﻧﺖ ﻣﻌﺘﺪِﻟﺔ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﻉ ﻭﺍﻟﺴﺠﻮﺩ‪،‬‬ ‫ﺇﺫﺍ ﺃﻃﺎﻝ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺃﻃﺎﻝ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺇﺫﺍ ﺧﻔﻒ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺧﻔﻒ ﺍﻟﺮﻛﻮ ‪‬‬ ‫ﻭﺗﺎﺭﺓ ﳚﻌ ﹸﻞ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺑﻘﺪﺭ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﻳﻔ ‪‬ﻌﻞﹸ ﺫﻟﻚ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‬ ‫ﺐ ج ﺗﻌﺪﻳ ﹸﻞ‬ ‫ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻓﻌﻠﻪ ﺃﻳﻀﹰﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺫﻟﻚ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻭﻫﺪﻳﻪ ﺍﻟﻐﺎﻟ ‪‬‬ ‫ﺍﻟﺼﻼﺓ ﻭﺗﻨﺎﺳﺒﻬﺎ‪.‬‬ ‫)‪(٢٨٠‬‬ ‫ﻼِﺋ ﹶﻜ ِﺔ ﻭﺍﻟﺮ‪‬ﻭﺡ( ‪ .‬ﻭﺗﺎﺭﺓ‬ ‫ﺏ ﺍ ﹶﳌ ﹶ‬ ‫ﺱ ‪‬ﺭ ‪‬‬ ‫ﺡ ﹸﻗﺪ‪‬ﻭ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﰲ ﺭﻛﻮﻋﻪ ) ‪‬ﺳﺒ‪‬ﻮ ‪‬‬ ‫ﺼﺮِﻯ‬ ‫ﻚ ‪‬ﺳ ْﻤﻌِﻲ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﺸ ‪‬ﻊ ﹶﻟ ‪‬‬ ‫ﻚ ﹶﺃ ْﺳﹶﻠ ْﻤﺖ‪ ،‬ﺧ ‪‬‬ ‫ﻚ ‪‬ﺭ ﹶﻛ ْﻌﺖ‪ ،‬ﻭﺑِﻚ ﺁ ‪‬ﻣْﻨﺖ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ ‪‬‬ ‫ﺼﺒِﻲ()‪ .(٢٨١‬ﻭﻫﺬﺍ ﺇﳕﺎ ﺣ‪‬ﻔﻆ ﻋﻨﻪ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬ ‫‪‬ﻭ ‪‬ﻣﺨ‪‬ﻲ ‪‬ﻭ ‪‬ﻋ ﹾﻈﻤِﻲ ‪‬ﻭ ‪‬ﻋ ‪‬‬ ‫ﻼ‪) :‬ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻤ ْﻦ ‪‬ﺣ ِﻤﺪ‪‬ﻩ()‪ (٢٨٢‬ﻭ‪‬ﻳ ْﺮﻓﹶﻊ ﻳﺪﻳﻪ‬ ‫ﰒ ﻛﺎﻥ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺑﻌﺪ ﺫﻟﻚ ﻗﺎﺋ ﹰ‬ ‫)‪ (٢٧٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٣/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٨٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(١٩٠/٢‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٨٨٩‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٩٠ ،١٠٠ ،٤٩ ،٤٣/٦‬‬ ‫)‪ (٢٧٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٨/٢‬ﻭﻣﺴﻠﻢ )‪.(٤٧١‬‬ ‫)‪ (٢٧٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٨٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٥/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٦٣ ،١٦٢/٣‬‬ ‫)‪ (٢٨٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩١/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٣٥/٦‬‬ ‫‪.(٢٦٦ ،٢٤٤ ،٢٠٠ ،١٩٣ ،١٧٦ ،١٤٩ ،١٤٨ ،١١٥ ،٩٤‬‬ ‫)‪ (٢٨١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧٧١‬‬ ‫)‪ (٢٨٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪.‬‬


‫‪١١٥‬‬ ‫ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺭﻭﻯ ﺭﻓ ‪‬ﻊ ﺍﻟﻴﺪﻳﻦ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺜﻼﺛﺔ ﳓ ‪‬ﻮ ﻣﻦ ﺛﻼﺛﲔ ﻧﻔﺴﺎﹰ‪ ،‬ﻭﺍﺗﻔﻖ‬ ‫ﻑ ﺫﻟﻚ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺫﻟﻚ ﻫﺪﻳ‪‬ﻪ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺃﻥ‬ ‫ﻋﻠﻰ ﺭﻭﺍﻳﺘﻬﺎ ﺍﻟﻌﺸﺮﺓﹸ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻋﻨﻪ ﺧِﻼ ‪‬‬ ‫ﺚ ﺍﻟﱪﺍﺀ‪ :‬ﰒ ﻻ ﻳﻌﻮﺩ)‪ (٢٨٣‬ﺑﻞ ﻫﻲ ﻣﻦ ﺯﻳﺎﺩﺓ ﻳﺰﻳﺪ ﺑﻦ‬ ‫ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﱂ ﻳﺼﺢ ﻋﻨﻪ ﺣﺪﻳ ﹸ‬ ‫ﺯﻳﺎﺩ‪ .‬ﻓﻠﻴﺲ ﺗﺮ ‪‬ﻙ ﺍﺑ ِﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺮﻓ ‪‬ﻊ ﳑ‪‬ﺎ ﻳ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻰ ﻫﺪﻳﻪ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﻓﻘﺪ ﺗ‪‬ﺮ ‪‬ﻙ ﻣﻦ ﻓﻌﻞ ﺍﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ ﰲ ﺍﻟﺼﻼﺓ ﺃﺷﻴﺎﺀ ﻟﻴﺲ ‪‬ﻣﻌ‪‬ﺎ ِﺭﺿ‪‬ﻬﺎ ﻣﻘﺎﺭﺑﹰﺎ ﻭﻻ ﻣﺪﺍﻧﻴﹰﺎ ﻟﻠﺮﻓﻊ‪ ،‬ﻓﻘﺪ ﺗﺮﻙ ِﻣ ْﻦ ﻓﻌﻠﻪ‬ ‫ﺍﻟﺘﻄﺒﻴﻖ ﻭﺍﻻﻓﺘﺮﺍﺵ ﰲ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻭﻗﻮﻓﻪ ﺇﻣﺎﻣﹰﺎ ﺑﲔ ﺍﻻﺛﻨﲔ ﰲ ﻭﺳﻄﻬﻤﺎ ﺩﻭﻥ ﺍﻟﺘﻘﺪ‪‬ﻡ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺻﻼﺗﻪ ﺍﻟﻔﺮﺽ ﰲ ﺍﻟﺒﻴﺖ ﺑﺄﺻﺤﺎﺑﻪ ﺑﻐﲑ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ ﻷﺟﻞ ﺗﺄﺧﲑ ﺍﻷﻣﺮﺍﺀ‪،‬‬ ‫ﺚ ﰲ ﺧﻼﻑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﰲ ﺍﻟﺮﻓﻊ ﻛﺜﺮ ﹰﺓ ﻭﺻﺤﺔ ﻭﺻﺮﺍﺣ ﹰﺔ‬ ‫ﻭﺃﻳﻦ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﻭﻋﻤﻼﹰ‪ ،‬ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﲔ ﺍﻟﺴﺠﺪﺗﲔ‪ ،‬ﻭﻳﻘﻮﻝ ) ﹶﻻ‬ ‫ﻭﻛﺎﻥ ﺩﺍﺋﻤﹰﺎ ﻳ‪‬ﻘﻴﻢ ﺻ‪‬ﻠﺒﻪ ﺇﺫﺍ ﺭﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺑ ‪‬‬ ‫ﺴﺠ‪‬ﻮ ِﺩ( ﺫﻛﺮﻩ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ‬ ‫ﻉ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺠﺰِﻯﺀ ﺻﻼ ﹲﺓ ﹶﻻ ‪‬ﻳﻘِﻴ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﺻ‪ ‬ﹾﻠ‪‬ﺒﻪ‪ ‬ﰲ ﺍﻟ ‪‬ﺮﻛﹸﻮ ِ‬ ‫‪‬ﺗ ْ‬ ‫)‪(٢٨٤‬‬ ‫)ﺻﺤﻴﺤﻪ( ‪.‬‬ ‫ﺤ ْﻤ ‪‬ﺪ(‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺤ ْﻤ ‪‬ﺪ( ﻭﺭﲟﺎ ﻗﺎﻝ‪ ) :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻗﺎﻝ‪ ) :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬‬ ‫ﺤﻤْﺪ( ﺻﺢ ﺫﻟﻚ ﻋﻨﻪ‪ .‬ﻭﺃﻣﺎ ﺍﳉﻤﻊ ﺑﲔ )ﺍﻟﱠﻠ ‪‬ﻬﻢ‪(‬‬ ‫ﻭﺭﲟﺎ ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻟﻚ ﺍﹾﻟ ‪‬‬ ‫ﻭ)ﺍﻟﻮﺍﻭ( ﻓﻠﻢ ﻳﺼﺢ‪.‬‬ ‫ﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﺇﻃﺎﻟ ﹸﺔ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺑﻘﺪﺭ ﺍﻟﺮﻛﻮ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕِ‪ ،‬ﻭ ِﻣ ﹾﻞ َﺀ ﺍ َﻷﺭْﺽ‪،‬‬ ‫ﺤ ْﻤﺪ‪ِ ،‬ﻣ ﹾﻞ َﺀ ﺍﻟ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﻳﻘﻮﻝ‪) :‬ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻤﻦ ‪‬ﺣ ِﻤ ‪‬ﺪﻩ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﻋْﺒ ‪‬ﺪ ﹶﻻ‬ ‫ﺠﺪِ‪ ،‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻌْﺒ ‪‬ﺪ ‪‬ﻭ ﹸﻛﹸﻠﻨ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﺖ ِﻣ ْﻦ ‪‬ﺷ ْﻲ ٍﺀ ‪‬ﺑ ْﻌﺪ‪ ،‬ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﱠﺜﻨ‪‬ﺎ ِﺀ ﻭ‪‬ﺍ ﹶﳌ ْ‬ ‫‪‬ﻭ ِﻣ ﹾﻞ َﺀ ﻣ‪‬ﺎ ِﺷﹾﺌ ‪‬‬ ‫ﳉ ‪‬ﺪ()‪.(٢٨٥‬‬ ‫ﻚﺍ ﹶ‬ ‫ﳉ ‪‬ﺪ ِﻣْﻨ ‪‬‬ ‫ﻣ‪‬ﺎﻧ ‪‬ﻊ ِﻟﻤ‪‬ﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ‪ ،‬ﻭ ﹶﻻ ﻣ‪ْ ‬ﻌ ِﻄ ‪‬ﻲ ِﻟﻤ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ْﻌﺖ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳْﻨ ﹶﻔﻊ‪ ‬ﺫﹶﺍ ﺍ ﹶ‬ ‫ﻱ ﺑِﺎﳌﹶﺎ ِﺀ ﻭ‪‬ﺍﻟﺜﱠ ﹾﻠ ِﺞ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﺮﺩِ‪،‬‬ ‫ﺴ ﹾﻠﻨِﻲ ِﻣ ْﻦ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻓﻴﻪ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِ‬ ‫ﺏ ﺍ َﻷْﺑ‪‬ﻴﺾ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﺲِ‪ ،‬ﻭﺑ‪‬ﺎﻋِﺪ ‪‬ﺑْﻴﻨِﻲ ‪‬ﻭ‪‬ﺑْﻴ ‪‬ﻦ‬ ‫ﺨﻄﹶﺎﻳ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ‪‬ﻧ ﱢﻘﻨِﻲ ِﻣ ‪‬ﻦ ﺍﻟﺬﱡﻧ‪‬ﻮ ِ‬ ‫)‪ (٢٨٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٥٠ ،٧٤٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٥٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٥/٢‬ﻭﺃﲪﺪ‬ ‫)‪.(٤٤٢/١‬‬ ‫)‪ (٢٨٤‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٦٦٦ ،٥٩٢ ،٥٩١‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٥‬ﻭﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ )‪ ،(٨٥٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٨٣/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٨٧٠‬ﻭﺃﲪﺪ )‪.(١٢٢ ،١١٩/٤‬‬ ‫)‪ (٢٨٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٧٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٨/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٨٤٧‬‬


‫‪١١٦‬‬ ‫ﺏ()‪.(٢٨٦‬‬ ‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ْﻐ ِﺮ ِ‬ ‫ﺸ ِﺮ ِ‬ ‫ﺕ ‪‬ﺑْﻴ ‪‬ﻦ ﺍ ﹶﳌ ْ‬ ‫ﻱ ﹶﻛﻤ‪‬ﺎ ﺑ‪‬ﺎ ‪‬ﻋ ْﺪ ‪‬‬ ‫‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫ﺤ ْﻤ ‪‬ﺪ()‪ (٢٨٧‬ﺣﱴ ﻛﺎﻥ ﺑﻘﺪﺭ‬ ‫ﺤ ْﻤﺪ‪ِ ،‬ﻟ ‪‬ﺮ‪‬ﺑ ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺮﺭ ﻓﻴﻪ ﻗﻮﻟﻪ‪ِ) :‬ﻟ ‪‬ﺮ‪‬ﺑ ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟﺮﻛﻮﻉ‪.‬‬ ‫ﺴ ‪‬ﻲ‬ ‫ﻭﺻ ‪‬ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﳝﻜﹸﺚ ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﺪ ﻧ ِ‬ ‫ﻣﻦ ﺇﻃﹶﺎﹶﻟﺘِﻪ ﳍﺬﺍ ﺍﻟﺮ‪‬ﻛﻦ‪ .‬ﻭﺫﻛﺮ ﻣﺴﻠﻢ ﻋﻦ ﺃﻧﺲ ﺭﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﺇﺫﺍ‬ ‫ﺠﺪ‪ ،‬ﰒ ‪‬ﻳ ﹾﻘﻌ‪‬ﺪ‪ ‬ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‬ ‫ﻗﺎﻝ ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻤ ْﻦ ‪‬ﺣ ِﻤﺪ‪‬ﻩ‪ ،‬ﻗﺎﻡ ﺣﱴ ﻧﻘﻮﻝ‪ :‬ﹶﻗ ْﺪ ﺃﹶﻭ ‪‬ﻫﻢ‪ ُ ،‬ﱠﰒ ﻳﺴ ‪‬‬ ‫ﺣﱴ ﻧﻘﻮ ﹶﻝ‪ :‬ﻗﺪ ﺃﻭﻫﻢ)‪.(٢٨٨‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﰲ ﺻﻼﺓ ﺍﻟﻜﹸﺴﻮﻑ ﺃﻧﻪ ﺃﻃﺎﻝ ﻫﺬﺍ ﺍﻟﺮﻛ ‪‬ﻦ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﺣﱴ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ‬ ‫ﻣﻦ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﻛﺎﻥ ﺭﻛﻮﻋ‪‬ﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻗﻴﺎﻣﻪ‪.‬‬ ‫ﻓﻬﺪﺍ ﻫﺪﻳ‪‬ﻪ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺬﻱ ﻻ ﻣ‪‬ﻌﺎﺭِﺽ ﻟﻪ ﺑﻮﺟﻪ‪.‬‬ ‫ﲔ‬ ‫ﻉ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺳﺠﻮﺩ‪‬ﻩ ﻭﺑ ‪‬‬ ‫ﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ :‬ﻛﺎﻥ ﺭﻛﻮ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺍﻟﺴﺠﺪﺗﲔ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ‪ -‬ﻣﺎ ﺧﻼ ﺍﻟﻘﻴﺎ ‪‬ﻡ ﻭﺍﻟﻘﻌ‪‬ﻮ ‪‬ﺩ ‪ -‬ﻗﺮﻳﺒﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﺴﻮﺍﺀ‪.‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ)‪ (٢٨٩‬ﻓﻘﺪ ﺗﺸﺒ‪‬ﺚ ﺑﻪ ﻣ‪‬ﻦ ﻇﻦ ﺗﻘﺼ ‪‬ﲑ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ‪ ،‬ﻭﻻ ﻣﺘﻌﻠﻖ ﻟﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﳊﺪﻳﺚ ﻣﺼﺮ‪‬ﺡ ﻓﻴﻪ ﺑﺎﻟﺘﺴﻮﻳﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﻭﺑﲔ ﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻘﻴﺎ ‪‬ﻡ‬ ‫ﺚ‬ ‫ﻭﺍﻟﻘﻌﻮﺩ ﺍﳌﺴ‪‬ﺘﹾﺜ‪‬ﻨ‪‬ﻴْﻴ ِﻦ ﻫﻮ ﺍﻟﻘﻴﺎ ‪‬ﻡ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﻘﻌﻮ ‪‬ﺩ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‪ ،‬ﻟﻨﺎﻗﺾ ﺍﳊﺪﻳ ﹸ‬ ‫ﺍﻟﻮﺍﺣﺪ ﺑﻌﻀ‪‬ﻪ ﺑﻌﻀﺎﹰ‪ ،‬ﻓﺘﻌﻴ‪‬ﻦ ﻗﻄﻌﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ﻗﻴﺎ ‪‬ﻡ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻗﻌﻮﺩ‬ ‫ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج‪ ،‬ﻓﻴﻬﻤﺎ ﺇﻃﺎﻟﹶﺘﻬﻤﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎ‪‬ﻧﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﲝﻤﺪ ﺍﻟﻠﹼﻪ ﻭﺍﺿﺢ‪ ،‬ﻭﻫ‪‬ﻮ ﳑﺎ ﺧﻔﻲ ﻣﻦ ﻫﺪﻱ ﺭﺳﻮ ِﻝ ﺍﷲ ج ﺻﻼﺗﻪ ﻋﻠﻰ ﻣﻦ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺃﻥ‬ ‫ﳜﻔﻰ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻭﺗﻘﺼ ‪‬ﲑ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﳑﺎ ﺗﺼﺮ‪‬ﻑ ﻓﻴﻪ ﺃﻣﺮﺍ ُﺀ ﺑﲏ ﺃﻣﻴﺔ ﰲ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻭﺃﺣﺪﺛﹸﻮﻩ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﺣﺪﺛﻮﺍ ﻓﻴﻬﺎ ﺗﺮ ‪‬ﻙ ﺇﲤﺎﻡ ﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﻛﻤﺎ ﺃﺣﺪﺛﻮﺍ ﺍﻟﺘﺄﺧ ‪‬ﲑ ﺍﻟﺸﺪﻳﺪ‪،‬‬ ‫ﻭﻛﻤﺎ ﺃﺣﺪﺛﻮﺍ ﻏ ‪‬ﲑ ﺫﻟﻚ ﳑﺎ ﻳ‪‬ﺨﺎﻟﻒ ﻫﺪﻳ‪‬ﻪ ج ﻭﺭ‪‬ﺑ ‪‬ﻲ ﰲ ﺫﻟﻚ ‪‬ﻣ ْﻦ ‪‬ﺭ‪‬ﺑﻲ‪ ‬ﺣﱴ ﻇﻦ ﺃﻧﻪ ﻣﻦ‬ ‫)‪ (٢٨٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٤٧٦‬‬ ‫)‪ (٢٨٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٠ ،١٩٩/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٩٨/٥‬‬ ‫)‪ (٢٨٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٧٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٥٥٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٤٧/٣‬‬ ‫)‪ (٢٨٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٧١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٧٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٨٥٤‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٩٨ ،١٩٧/٢‬‬


‫‪١١٧‬‬ ‫ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫)‪(٢٩٠‬‬

‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻓﻌﻬﻤﺎ‬ ‫ﰒ ﻛﺎﻥ ﻳ‪‬ﻜﺒ‪‬ﺮ ‪‬ﻭ ِﳜ ‪‬ﺮ ﺳﺎﺟﺪﺍﹰ‪ ،‬ﻭﻻ ﻳﺮﻓﻊ ﻳﺪﻳﻪ‬ ‫ﺼ ‪‬ﺢ‬ ‫ﺾ ﺍﳊﻔﺎﻅ ﻛﺄﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻫﻮ ﻭﻫﻢ‪ ،‬ﻓﻼ ‪‬ﻳ ِ‬ ‫ﺃﻳﻀﹰﺎ)‪ ،(٢٩١‬ﻭﺻﺤﺤﻪ ﺑﻌ ‪‬‬ ‫ﻱ ﻏﻠﻂ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻛﺎﻥ ﻳ‪‬ﻜﱪ ﰲ ﻛﻞ ﺧﻔﺾ ﻭﺭﻓﻊ‬ ‫ﺫﻟﻚ ﻋﻨﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻏﺮ‪‬ﻩ ﺃﻥ ﺍﻟﺮﺍﻭ ‪‬‬ ‫ﺇﱃ ﻗﻮﻟﻪ‪ :‬ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻋﻨﺪ ﻛﻞ ﺧﻔﺾ ﻭﺭﻓﻊ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ ﻭﱂ ﻳﻔﻄﻦ ﻟﺴﺒﺐ ﻏﻠﻂ‬ ‫ﺍﻟﺮﺍﻭﻱ ﻭﻭﳘﻪ‪ ،‬ﻓﺼﺤﺤﻪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻀﻊ‪ ‬ﺭ‪‬ﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ‪ ،‬ﱠﰒ ﻳﺪﻳﻪ ﺑﻌﺪﳘﺎ‪ ،‬ﰒ ﺟﺒﻬﺘ‪‬ﻪ ﻭﺃﻧﻔﹶﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ‬ ‫ﻭﻛﺎﻥ ج ‪‬ﻳ ‪‬‬ ‫ﺖ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺷﺮﻳﻚ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻛﻠﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺳﺠﺪ‪ ،‬ﻭﺿﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺾ‪ ،‬ﺭﻓﻊ ﻳﺪﻳﻪ ﻗﺒﻞ‬ ‫ﺭﻛﺒﺘﻴﻪ)‪ ،(٢٩٢‬ﻭﱂ ﻳ‪‬ﺮﻭ ﰲ ﻓﻌﻠﻪ ﻣﺎ ‪‬ﻳﺨ‪‬ﺎِﻟﻒ‪ ‬ﺫﻟﻚ‪.‬‬ ‫ﻼ ‪‬ﻳْﺒﺮ‪‬ﻙ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳْﺒﺮ‪‬ﻙ‪ ‬ﺍﻟ‪‬ﺒ ِﻌﲑ‪،‬‬ ‫ﺠ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻢْ‪ ،‬ﹶﻓ ﹶ‬ ‫ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻳﺮﻓﻌﻪ‪ِ) :‬ﺇﺫﹶﺍ ‪‬ﺳ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻀ ْﻊ ‪‬ﻳ ‪‬ﺪْﻳ ِﻪ ﹶﻗْﺒ ﹶﻞ ﺭ ﹾﻛ‪‬ﺒ‪‬ﺘْﻴ ِﻪ()‪ (٢٩٣‬ﻓﺎﳊﺪﻳﺚ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﻭﻫﻢ ﻣﻦ ﺑﻌﺾ‬ ‫‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬ ‫ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻓﺈﻥ ﺃﻭ‪‬ﻟﻪ ﻳ‪‬ﺨﺎﻟﻒ ﺁﺧﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ‪‬ﻭﺿ‪‬ﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻓﻘﺪ ‪‬ﺑ ‪‬ﺮ ‪‬ﻙ ﻛﻤﺎ ﻳﱪ‪‬ﻙ‬ ‫ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺫﻟﻚ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺭﻛﺒﺘﺎ‬ ‫ﺍﻟﺒﻌﲑ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻌﲑ ﺇﳕﺎ ﻳﻀﻊ ﻳﺪﻳﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﳌﺎ ﻋﻠﻢ ﺃﺻﺤﺎ ‪‬‬ ‫ﺍﻟﺒﻌﲑ ﰲ ﻳﺪﻳﻪ‪ ،‬ﻻ ﰲ ﺭﺟﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﺇﺫﺍ ﺑﺮﻙ‪ ،‬ﻭﺿﻊ ﺭﻛﺒﺘﻴﻪ ﺃﻭﻻﹰ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﻓﺎﺳﺪ ﻟﻮﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺒﻌﲑ ﺇﺫﺍ ﺑﺮﻙ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﻊ ﻳﺪﻳﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﺗﺒﻘﻰ ﺭﺟﻼﻩ ﻗﺎﺋﻤﺘﲔ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺾ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﻨﻬﺾ ﺑﺮﺟﻠﻴﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﺗﺒﻘﻰ ﻳﺪﺍﻩ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ ج‪ ،‬ﻭﻓﻌﻞ‬ ‫ﺏ ﻣﻨﻬﺎ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻭﺃﻭﻝ ﻣﺎ ﻳﺮﺗﻔﻊ ﻋﻦ‬ ‫ﺧﻼﻓﻪ‪ .‬ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﻳﻘﻊ ﻣﻨﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻷﻗﺮ ‪‬‬ ‫ﺍﻷﺭﺽ ﻣﻨﻬﺎ ﺍﻷﻋﻠﻰ ﻓﺎﻷﻋﻠﻰ‪.‬‬ ‫)‪ (٢٩٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٨٤ ،١٨٣/٢‬‬ ‫)‪ (٢٩١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٢٣‬ﻭﺃﲪﺪ )‪.(٣١٧/٤‬‬ ‫)‪ (٢٩٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٣٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٧/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،،(٨٨٢‬‬ ‫ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٤٨٧‬‬ ‫)‪ (٢٩٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٤٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٧/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٨١/٢‬‬


‫‪١١٨‬‬ ‫ﻭﻛﺎﻥ ﻳﻀﻊ ﺭﻛﺒﺘﻴﻪ ﺃﻭﻻﹰ‪ ،‬ﰒ ﻳﺪﻳﻪ‪ ،‬ﰒ ﺟﺒﻬﺘ‪‬ﻪ‪ .‬ﻭﺇﺫﺍ ﺭﻓﻊ‪ ،‬ﺭﻓﻊ ﺭﺃﺳﻪ ﺃﻭﻻﹰ‪ ،‬ﰒ ﻳﺪﻳﻪ‪،‬‬ ‫ﺲ ﻓﻌﻞ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻫﻮ ج ‪‬ﻰ ﰲ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﳊﻴﻮﺍﻧﺎﺕ‪،‬‬ ‫ﰒ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﻜ ‪‬‬ ‫ﺴﺒ‪‬ﻊ‪،‬‬ ‫ﻓﻨﻬﻰ ﻋﻦ ﺑ‪‬ﺮﻭﻙ ﻛﺒ‪‬ﺮﻭ ِﻙ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﺍﻟﺘﻔﺎﺕ ﻛﺎﻟﺘﻔﺎﺕ ﺍﻟﺜﻌﻠﺐ‪ ،‬ﻭﺍﻓﺘﺮﺍﺵ ﻛﺎﻓﺘﺮﺍﺵ ﺍﻟ ‪‬‬ ‫ﻭﺇﻗﻌﺎﺀ ﻛﺈﻗﻌﺎﺀ ﺍﻟﻜﻠﺐ‪ ،‬ﻭﻧﻘﺮ ﻛﻨﻘﺮ ﺍﻟﻐﺮﺍﺏ)‪ (٢٩٤‬ﻭﺭﻓ ِﻊ ﺍﻷﻳﺪﻱ ﻭﻗﺖ ﺍﻟﺴﻼﻡ ﻛﺄﺫﻧﺎﺏ‬ ‫ﻒ ﳍﺪﻱ ﺍﳊﻴﻮﺍﻧﺎﺕ‪.‬‬ ‫ﻱ ﺍﳌﺼﻠﻲ ﳐﺎﻟ ‪‬‬ ‫ﺲ)‪ ،(٢٩٥‬ﻓﻬ ْﺪ ‪‬‬ ‫ﺸ ْﻤ ِ‬ ‫ﺍﳋﻴﻞ ﺍﻟ ‪‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻗﻮﳍﻢ‪ :‬ﺭ‪‬ﻛﺒﺘﺎ ﺍﻟﺒﻌﲑ ﰲ ﻳﺪﻳﻪ ﻛﻼﻡ ﻻ ﻳ‪‬ﻌﻘﻞ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺇﳕﺎ‬ ‫ﺍﻟﺮﻛﺒﺔ ﰲ ﺍﻟﺮﺟﻠﲔ‪ ،‬ﻭﺇﻥ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﻠﺘﲔ ﰲ ﻳﺪﻳﻪ ﺍﺳﻢ ﺍﻟﺮﻛﺒﺔ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻐﻠﻴﺐ‪.‬‬ ‫ﺲ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻟﻮﻩ‪ ،‬ﻟﻘﺎﻝ‪ :‬ﻓﻠﻴﱪ‪‬ﻙ ﻛﻤﺎ ﻳﱪﻙ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﺇﻥ ﺃﻭﻝ ﻣﺎ ﳝ ‪‬‬ ‫ﺽ ﻣﻦ ﺍﻟﺒﻌﲑ ﻳﺪﺍﻩ‪ .‬ﻭ ِﺳﺮ‪ ‬ﺍﳌﺴﺄﻟﺔ ﺃ ﱠﻥ ﻣﻦ ﺗﺄﻣﻞ ﺑ‪‬ﺮﻭﻙ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﺍﻟﻨﱯ ج ‪‬ﻰ‬ ‫ﺍﻷﺭ ‪‬‬ ‫ﻋﻦ ﺑ‪‬ﺮﻭﻙ ﻛﱪﻭﻙ ﺍﻟﺒﻌﲑ‪ ،‬ﻋﻠﻢ ﺃﻥ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻊ ﱄ ﺃﻥ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﳑ‪‬ﺎ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻣﺘﻨ‪‬ﻪ‬ ‫ﺚ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﻭﺃﺻﻠﹸﻪ‪ ،‬ﻭﻟﻌﻠﻪ‪) :‬ﻭﻟﻴﻀﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ( ﻛﻤﺎ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺣﺪﻳ ﹸ‬ ‫ﻼ ﹰﻻ ‪‬ﻳ ‪‬ﺆﺫﱢ ﹸﻥ ﺑﻠﻴﻞ‪ ،‬ﻓ ﹸﻜﻠﹸﻮﺍ ﻭﺍ ْﺷ ‪‬ﺮﺑ‪‬ﻮﺍ ﺣﺘ‪‬ﻰ ﻳ‪ ‬ﺆ ﱢﺫ ﹶﻥ ﺍﺑ ‪‬ﻦ ﹸﺃﻡ‪ ‬ﻣﻜﺘﻮﻡ(‪ .‬ﻓﻘﺎﻝ‪) :‬ﺍﺑ ‪‬ﻦ ﹸﺃﻡ‪‬‬ ‫)ِﺇ ﹶﻥ ِﺑ ﹶ‬ ‫ﻣﻜﺘﻮﻡ ﻳﺆﺫﻥ ﺑﻠﻴﻞ‪ ،‬ﻓﻜﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﺣﱴ ﻳ‪‬ﺆﺫﱢﻥ ﺑِﻼﻝ(‪ .‬ﻭﻛﻤﺎ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﻀﻬﻢ‬ ‫ﳉ‪‬ﻨﺔﹸ‬ ‫ﺚ ) ﹶﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﻳﻠﻘﻰ ﰲ ﺍﻟﻨ‪‬ﺎﺭِ‪ ،‬ﹶﻓ‪‬ﺘﻘﹸﻮ ﹸﻝ‪ :‬ﻫ ﹾﻞ ِﻣ ْﻦ ‪‬ﻣﺰِﻳ ٍﺪ‪ ...‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ :‬ﻭﹶﺃﻣ‪‬ﺎ ﺍ ﹶ‬ ‫ﺣﺪﻳ ﹸ‬ ‫)‪(٢٩٦‬‬ ‫ﻓﻘﺎﻝ‪ ) :‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺭ ﻓﻴﻨﺸﻰ ُﺀ ﺍﻟﻠﹼﻪ ﳍﺎ ﺧﻠﻘﹰﺎ‬ ‫ﺴ ِﻜ‪‬ﻨﻬ‪‬ﻢ ﺇﻳ‪‬ﺎﻫ‪‬ﺎ(‬ ‫ﹶﻓﻴ‪ْ‬ﻨﺸِﻰ ُﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﳍﹶﺎ ‪‬ﺧﻠﹾﻘﹰﺎ ‪‬ﻳ ْ‬ ‫ﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻗﺪ ﺭﻭﺍﻩ ﻛﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪:‬‬ ‫ﻳ‪‬ﺴﻜﻨﻬﻢ ِﺇﻳ‪‬ﺎﻫﺎ( ﺣﱴ ﺭﺃﻳ ‪‬‬ ‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ‪،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‬ ‫ﺤ ِﻞ( ﻭﺭﻭﺍﻩ‬ ‫ﻗﺎﻝ‪) :‬ﺇﺫﹶﺍ ‪‬ﺳ ‪‬‬ ‫ﺠ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻢْ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴْﺒ ‪‬ﺪﹾﺃ ِﺑﺮ‪ ‬ﹾﻛ‪‬ﺒ‪‬ﺘْﻴ ِﻪ ﹶﻗْﺒ ﹶﻞ ‪‬ﻳﺪ‪‬ﻳﻪِ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳْﺒ ‪‬ﺮ ْﻙ ﹶﻛ‪‬ﺒﺮ‪‬ﻭ ِﻙ ﺍﻟ ﹶﻔ ْ‬ ‫ﺍﻷﺛﺮﻡ ﰲ )ﺳﻨﻨﻪ( ﺃﻳﻀﹰﺎ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻛﺬﻟﻚ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱮ ج ﻣﺎ‬ ‫ﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :‬ﺣﺪﺛﻨﺎ ﻳ‪‬ﻮﺳ‪‬ﻒ ﺑﻦ‬ ‫ﻳ‪‬ﺼﺪ‪‬ﻕ ﺫﻟﻚ‪ ،‬ﻭﻳ‪‬ﻮﺍﻓﻖ ﺣﺪﻳ ﹶ‬ ‫ﻋﺪﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻓﻀﻴﻞ ﻫﻮ ﳏﻤﺪ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺟﺪ‪‬ﻩ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ‬ ‫)‪ (٢٩٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٦٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٤٢٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢١٤/٢‬ﻭﺍﻟﺪﺍﺭﻣﻲ‬ ‫)‪ ،(٣٠٣/١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٤٤ ،٤٢٨/٣‬‬ ‫)‪ (٢٩٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٤٣٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥/٣‬‬ ‫)‪ (٢٩٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٣١٤/١٣ ،٤٥٦/٨‬ﻭﻣﺴﻠﻢ )‪.(٣٦)(٢٨٤٦‬‬


‫‪١١٩‬‬ ‫ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ ﺳﺠﺪ ﺑﺪﺃ ﺑﺮﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﻣ‪‬ﺼﻌﺐ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪:‬‬ ‫ﻛﻨﺎ ﻧﻀ ‪‬ﻊ ﺍﻟﻴﺪﻳﻦ ﻗﺒﻞ ﺍﻟﺮﻛﺒﺘﲔ‪ ،‬ﹶﻓﺄﹸﻣﺮﻧﺎ ﺑﺎﻟﺮ‪‬ﻛﺒﺘﲔ ﻗﺒﻞ ﺍﻟﻴﺪﻳﻦ)‪ (٢٩٧‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘ ﹸﺔ ﺻﺎﺣﺐ )ﺍﳌﻐﲎ( ﻭﻏﲑﻩ‪ ،‬ﻭﻟﻜ ْﻦ‬ ‫ﺣﺪﻳ ﹸ‬ ‫ﻟﻠﺤﺪﻳﺚ ﻋﻠﺘﺎﻥ‪:‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﳛﲕ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ‪ ،‬ﻭﻟﻴﺲ ﳑﻦ ﻳ‪‬ﺤﺘﺞ ﺑﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﻟﻨ‪‬ﺴﺎﺋﻲ‪ :‬ﻣﺘﺮﻭﻙ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﺟﺪﹰﺍ ﻻ ﻳ‪‬ﺤﺘﺞ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪:‬‬ ‫ﻟﻴﺲ ﺑﺸﻲﺀ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﶈﻔﻮﻅ ﻣﻦ ﺭﻭﺍﻳﺔ ﻣﺼﻌﺐ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺃﺑﻴﻪ ﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﻗﺼ ﹸﺔ ﺍﻟﺘﻄﺒﻴﻖ‪،‬‬ ‫ﻭﻗﻮﻝ ﺳﻌﺪ‪ :‬ﻛﻨﺎ ﻧﺼﻨﻊ ﻫﺬﺍ‪ ،‬ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﻀﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺻﺎﺣﺐ )ﺍﳌﻐﲏ( ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻧﻀﻊ ﺍﻟﻴﺪﻳﻦ ﻗﺒﻞ ﺍﻟﺮﻛﺒﺘﲔ‪،‬‬ ‫ﹶﻓﹸﺄ ِﻣ ْﺮﻧ‪‬ﺎ ﺃﻥ ﻧﻀﻊ ﺍﻟﺮﻛﺒﺘﲔ ﻗﺒﻞ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻓﻬﺬﺍ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻭﻫﻢ ﰲ ﺍﻻﺳﻢ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻋﻦ‬ ‫ﺳﻌﺪ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻭﻫﻢ ﰲ ﺍﳌﱳ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﰲ ﻗﺼﺔ ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﻓﻘﺪ ﻋﻠﻠﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ‪ .‬ﻗﺎﻝ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﻦ ﻻ ﻳ‪‬ﺘﺎﺑﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﹶﺃﺳ‪‬ﻤ ‪‬ﻊ ﻣﻦ ﺃﰊ‬ ‫ﺍﻟﺰﻧﺎﺩ‪ ،‬ﺃﻡ ﻻ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﻧﺎﺩ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍ ﻟﻮﺟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ‬ ‫ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺰﻧﺎﺩ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﳏﻤﺪ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺰﻧﺎﺩ ﻋﻦ ﺍﻷﻋﺮﺝ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ج‬ ‫ﳉ ‪‬ﻤﻞﹸ()‪ (٢٩٨‬ﻭﱂ ﻳﺰﺩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‬ ‫ﻗﺎﻝ‪) :‬ﻳ ْﻌ ِﻤﺪ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﰲ ﺻﻼﺗﻪ‪ ،‬ﹶﻓ‪‬ﻴْﺒﺮ‪‬ﻙ‪ ‬ﻛﻤﺎ ‪‬ﻳْﺒﺮ‪‬ﻙ‪ ‬ﺍ ﹶ‬ ‫ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :‬ﻭﻫﺬﻩ ﺳﻨﺔ ﺗﻔﺮﺩ ‪‬ﺎ ﺃﻫ ﹸﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﳍﻢ ﻓﻴﻬﺎ ﺇﺳﻨﺎﺩﺍﻥ‪ ،‬ﻫﺬﺍ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺍﻵﺧﺮ‬ ‫ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪.‬‬ ‫ﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺻﺒﻎ ﺑﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﻋﻦ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ‪،‬‬ ‫ﻗﻠﺖ‪ :‬ﺃﺭﺍﺩ ﺍﳊﺪﻳ ﹶ‬ ‫)‪ (٢٩٧‬ﻫﻮ ﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٦٢٨‬‬ ‫)‪ (٢٩٨‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٨٤١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٠٧/٢‬‬


‫‪١٢٠‬‬ ‫ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻛﺎﻥ ﻳﻀ‪‬ﻊ ‪‬ﻳﺪ‪‬ﻳ ِﻪ ﹶﻗْﺒ ﹶﻞ ﺭ‪‬ﻛﺒﺘﻴﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﻔﻌﻞ‬ ‫ﺫﻟﻚ‪ .‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭ‪‬ﻙ( ﻣﻦ ﻃﺮﻳﻖ ﳏﺮﺯ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ﻭﻗﺎﻝ‪:‬‬ ‫ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ)‪ (٢٩٩‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﳊﺎﻛ ‪‬ﻢ ِﻣ ْﻦ ﺣﺪﻳﺚ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ‬ ‫ﺖ ﺭ‪‬ﻛﺒﺘﺎﻩ ‪‬ﻳ ‪‬ﺪْﻳ ِﻪ‬ ‫ﻂ ﺑﺎﻟﺘﻜﺒﲑ ﺣﱴ ‪‬ﺳ‪‬ﺒ ﹶﻘ ْ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﳓ ﱠ‬ ‫ﺍﻷﺣﻮﻝ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫)‪(٣٠٠‬‬ ‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻟﻪ ﻋﻠﺔ ‪.‬‬ ‫ﺖ ﺃﰊ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ‬ ‫ﻗﻠﺖ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺍﳊﺪﻳﺚ ﻣﻨﻜﺮ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭﺇﳕﺎ ﺃﻧﻜﺮﻩ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻷﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻌﻼﺀ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬ ‫ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻋﻦ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ‪ ،‬ﻭﺍﻟﻌﻼﺀ ﻫﺬﺍ ﳎﻬﻮﻝ ﻻ ﺫﻛﺮ ﻟﻪ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ‪ .‬ﻓﻬﺬﻩ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻛﻤﺎ ﺗﺮﻯ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻵﺛﺎﺭ ﺍﶈﻔﻮﻇﺔ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺎﶈﻔﻮﻅ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻳﻀﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ‪ ،‬ﺫﻛﺮﻩ ﻋﻨﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ)‪ (٣٠١‬ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﳌﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻄﺤﺎﻭﻯ ﻋﻦ ﻓﻬﺪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ‪،‬‬ ‫ﻋﻦ ﺍﺑﻴﻪ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢِ‪ ،‬ﻋﻦ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻋﻠﻘﻤﺔ ﻭﺍﻷﺳﻮﺩ ﻗﺎﻻ‪:‬‬ ‫ﺨ ‪‬ﺮ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻭﺿﻊ‬ ‫ﺣﻔﻈﻨﺎ ﻋﻦ ﻋﻤﺮ ﰲ ﺻﻼﺗﻪ ﺃﻧﻪ ﺧ ‪‬ﺮ ﺑﻌﺪ ﺭﻛﻮﻋﻪ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻛﻤﺎ ‪‬ﻳ ِ‬ ‫ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ‪ ،‬ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ :‬ﺣﻔﻆ‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺭﻛﺒﺘﻴﻪ ﻛﺎﻧﺘﺎ ﺗﻘﻌﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻗﺒﻞ ﻳﺪﻳﻪ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﺃﰊ‬ ‫ﻣﺮﺯﻭﻕ ﻋﻦ ﻭﻫﺐ‪ ،‬ﻋﻦ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﻣﻐﲑﺓ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺒﺪﺃ ﺑﻴﺪﻳﻪ ﻗﺒﻞ‬ ‫ﺭﻛﺒﺘﻴﻪ ﺇﺫﺍ ﺳﺠﺪ؟ ﻗﺎﻝ‪ :‬ﺃﻭ ﻳﺼﻨﻊ ﺫﻟﻚ ﺇﻻ ﺃﲪﻖ ﺃﻭ ﳎﻨﻮﻥ!‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻤﻤﻦ ﺭﺃﻯ ﺃﻥ ﻳﻀﻊ ﺭﻛﺒﺘﻴﻪ‬ ‫ﻗﺒﻞ ﻳﺪﻳﻪ ﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﻣﺴﻠ ‪‬ﻢ ﺑﻦ ﻳﺴﺎﺭ‪،‬‬ ‫ﻭﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌ ‪‬ﻲ‪ ،‬ﻭﺃﲪﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻭﺃﻫ ﹸﻞ ﺍﻟﻜﻮﻓﺔ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﻀﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﺃﺩﺭﻛﻨﺎ ﺍﻟﻨ‪‬ﺎﺱ ﻳﻀﻌﻮﻥ ﺃﻳﺪﻳ‪‬ﻬﻢ ﻗﺒﻞ ﺭ‪‬ﻛﺒﻬﻢ‪:‬‬ ‫)‪ (٢٩٩‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ،(٢٢٦/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪ ،(١٠٠/٢‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ‬ ‫ﺻﺤﻴﺤﻪ )‪ (٦٢٧‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٣٠٠‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ )‪ ،(٢٢٦/١‬ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٣٤٥/١‬‬ ‫)‪ (٣٠١‬ﺍﳌﺼﻨﻒ )‪.(٢٩٥٥‬‬


‫‪١٢١‬‬ ‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺑﻠﻔﻆ ﺁﺧﺮ ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﻫﻮ‪):‬ﺇﺫﺍ ﺳﺠﺪ‬ ‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﺭﻭﻱ ﺣﺪﻳ ﹸ‬ ‫ﺃﺣﺪﻛﻢ‪ ،‬ﻓﻼ ﻳﱪ‪‬ﻙ ﻛﻤﺎ ﻳﱪ‪‬ﻙ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻟﻴﻀﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ()‪ (٣٠٢‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻓﺈﻥ‬ ‫ﻼ ﻋﻠﻰ ﺃﻧﻪ ﻳﻀﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ ﻋﻨﺪ ﺍﻹِﻫﻮﺍﺀ ﺇﱃ ﺍﻟﺴﺠﻮﺩ‪.‬‬ ‫ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻛﺎﻥ ﺩﻟﻴ ﹰ‬ ‫ﻭﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ ﺃﻭﱃ ﻟﻮﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺃﺛﺒﺖ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻟﻪ ﺍﳋﻄﺎﰊ‪ ،‬ﻭﻏﲑﻩ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻀﻄﺮﺏ ﺍﳌﱳ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬ ‫ﻭﻟﻴﻀﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟﻌﻜﺲ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻭﻟﻴﻀﻊ ﻳﺪﻳﻪ ﻋﻠﻰ‬ ‫ﺭﻛﺒﺘﻴﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳛﺬﻑ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺭﺃﺳﹰﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺗﻌﻠﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﳘﺎ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺛﺒﻮﺗﻪ ﻗﺪ ﺍﺩﻋﻰ ﻓﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺴ ‪‬ﺦ ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﺍﳌﻨﺬﺭ‪ :‬ﻭﻗﺪ ﺯﻋﻢ ﺑﻌ ‪‬‬ ‫ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﻗﺒﻞ ﺍﻟﺮﻛﺒﺘﲔ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻧﻪ ﺍﳌﻮﺍﻓﻖ ﻟﻨﻬﻲ ﺍﻟﻨﱯ ج ﻋﻦ ﺑﺮﻭﻙ ﻛﱪﻭﻙ ﺍﳉﻤﻞ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﲞﻼﻑ‬ ‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻧﻪ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻤﻨﻘﻮﻝ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺍﺑﻨﻪ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺇﻻ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎ ﻳ‪‬ﻮﺍﻓﻖ ﺣﺪﻳ ﹶ‬ ‫ﻋﻨﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﻟﻪ ﺷﻮﺍﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﻛﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﻟﻴﺲ ﳊﺪﻳﺚ ﺃﰊ‬ ‫ﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ ﻣﻦ ﺃﺟﻞ ﺷﻮﺍﻫﺪﻩ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻫﺮﻳﺮﺓ ﺷﺎﻫﺪ‪ ،‬ﻓﻠﻮ ﺗﻘﺎﻭﻣﺎ‪ ،‬ﹶﻟ ﹸﻘﺪ‪‬ﻡ ﺣﺪﻳ ﹸ‬ ‫ﺚ ﻭﺍﺋﻞ ﺃﻗﻮﻯ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻭﺣﺪﻳ ﹸ‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﺇﳕﺎ ﻳ‪‬ﺤﻔﻆ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺃﻣ‪‬ﺎ‬ ‫ﻗﻮﻝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :‬ﺇﻧﻪ ﻗﻮﻝ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺇﻻ ﻓﺄﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺇﺳﺤﺎﻕ ﻋﻠﻰ ﺧﻼﻓﻪ‪.‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻧﻪ ﺣﺪﻳﺚ ﻓﻴﻪ ﻗﺼﺔ ﻣ‪‬ﺤﻜﻴﺔ ﺳﻴﻘﺖ ﳊﻜﺎﻳﺔ ﻓﻌﻠﻪ ج‪ ،‬ﻓﻬﻮ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ‬ ‫)‪ (٣٠٢‬ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(١٠٠/٢‬‬


‫‪١٢٢‬‬ ‫ﳏﻔﻮﻇﹰﺎ‪ ،‬ﻷﻥ ﺍﳊﺪﻳﺚ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻗﺼﺔ ﳏﻜﻴﺔ‪ ،‬ﺩ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﺣﻔﻆ‪.‬‬ ‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﺍﶈﻜﻴﺔ ﻓﻴﻪ ﻛﻠﻬﺎ ﺛﺎﺑﺘﺔ ﺻﺤﻴﺤﺔ ﻣﻦ ﺭﻭﺍﻳﺔ ﻏﲑﻩ‪ ،‬ﻓﻬﻲ ﺃﻓﻌﺎﻝ‬ ‫ﻣﻌﺮﻭﻓﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻪ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﻣﻌﺎﺭﺿ‪‬ﻪ ﻟﻴﺲ ﻣﻘﺎﻭﻣﹰﺎ ﻟﻪ‪ ،‬ﻓﻴﺘﻌﲔ‬ ‫ﺗﺮﺟﻴﺤﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﺴﺠ‪‬ﺪ ﻋﻠﻰ ﺟﺒﻬﺘﻪ ﻭﺃﻧﻔﻪ ﺩﻭﻥ ﻛﹸﻮﺭ ﺍﻟﻌِﻤﺎﻣﺔ‪ ،‬ﻭﱂ ﻳﺜﹸﺒﺖ ﻋﻨﻪ‬ ‫ﺍﻟﺴﺠﻮ ‪‬ﺩ ﻋﻠﻰ ﻛﹸﻮﺭ ﺍﻟ ِﻌﻤ‪‬ﺎ ‪‬ﻣ ِﺔ ﻣﻦ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻭﻻ ﺣﺴﻦ‪ ،‬ﻭﻟﻜﻦ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ‬ ‫)ﺍﳌﺼﻨﻒ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﺴﺠ‪‬ﺪ ﻋﻠﻰ ﻛﹸﻮﺭ‬ ‫ﺤ ‪‬ﺮﺭٍ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﺰﺑﲑﻱ‬ ‫ﻋِﻤﺎﻣﺘﻪ)‪ ،(٣٠٣‬ﻭﻫﻮ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ‪‬ﻣ ‪‬‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻤﺮ ﺑﻦ ﺷ‪‬ﻤﺮ ﻋﻦ ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ‪ ،‬ﻣﺘﺮﻭﻙ ﻋﻦ ﻣﺘﺮﻭﻙ‪،‬‬ ‫ﻼ ﻳ‪‬ﺼﻠﻲ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺴﺠﺪ‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﳌﺮﺍﺳﻴﻞ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺭﺃﻯ ﺭﺟ ﹰ‬ ‫ﲜﺒﻴﻨﻪ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﻢ ﻋﻠﻰ ﺟﺒﻬﺘﻪ‪ ،‬ﻓﺤﺴﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﺟﺒﻬﺘﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﺴﺠ ‪‬ﺪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ‪ ،‬ﻭﻋﻠﻰ ﺍﳋﹸ ْﻤ ‪‬ﺮ ِﺓ‬ ‫ﺍﳌﺘ‪‬ﺨﺬﺓ ﻣﻦ ﺧ‪‬ﻮﺹ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﻋﻠﻰ ﺍﳊﺼﲑ ﺍﳌﺘ‪‬ﺨﺬ ﻣﻨﻪ‪ ،‬ﻭ ﺍﻟﻔﺮﻭﺓ ﺍﳌﺪﺑﻮﻏﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺠﺪ‪ ،‬ﻣﻜﱠﻦ ﺟﺒﻬﺘﻪ ﻭﺃﻧﻔﻪ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﳓﱠﻰ ﻳﺪﻳﻪ ﻋﻦ ﺟﻨﺒﻴﻪ‪ ،‬ﻭﺟﺎﰱ‬ ‫ﺽ ﺇﺑﻄﻴﻪ‪ ،‬ﻭﻟﻮ ﺷﺎﺀﺕ ‪‬ﺑ ْﻬﻤ‪‬ﺔ ‪ -‬ﻭﻫﻲ ﺍﻟﺸﺎﺓ ﺍﻟﺼﻐﲑﺓ ‪ -‬ﺃﻥ ﹸﲤﺮ‪ ‬ﲢﺘﻬﻤﺎ‬ ‫‪‬ﻤﺎ ﺣﱴ ﻳ‪‬ﺮﻯ ﺑﻴﺎ ‪‬‬ ‫ﳌﺮﺕ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻀﻊ ﻳﺪﻳﻪ ﺣ‪‬ﺬﻭ ﻣﻨﻜﺒﻴﻪ ﻭﺃﹸﺫﻧﻴﻪ‪ ،‬ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺍﻟﱪﺍﺀ ﺃﻧﻪ ج‬ ‫ﻚ()‪.(٣٠٤‬‬ ‫ﻚ ﻭ‪‬ﺍ ْﺭﹶﻓ ْﻊ ِﻣ ْﺮﹶﻓ ﹶﻘْﻴ ‪‬‬ ‫ﻀ ْﻊ ﹶﻛﻔﱠْﻴ ‪‬‬ ‫ﺠ ْﺪﺕ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻗﺎﻝ‪ِ) :‬ﺇﺫﹶﺍ ‪‬ﺳ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻌﺘﺪِﻝ ﰲ ﺳﺠﻮﺩﻩ‪ ،‬ﻭﻳﺴﺘﻘﺒﻞ ﺑﺄﻃﺮﺍﻑ ﺃﺻﺎﺑﻊ ﺭﺟﻠﻴﻪ ﺍﻟﻘﺒﻠﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺒﺴ‪‬ﻂ ﻛﻔﻴﻪ ﻭﺃﺻﺎﺑﻌ‪‬ﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻔﺮ‪‬ﺝ ﺑﻴﻨﻬﺎ ﻭﻻ ﻳﻘﺒﻀﻬﺎ‪ ،‬ﻭﰲ )ﺻﺤﻴﺢ ﺍﺑﻦ‬ ‫ﺠﺪ‪ ،‬ﺿ ‪‬ﻢ ﺃﺻﺎﺑﻌﻪ()‪.(٣٠٥‬‬ ‫ﺣﺒﺎﻥ(‪) :‬ﻛﺎﻥ ﺇﺫﺍ ﺭﻛﻊ‪ ،‬ﻓﺮﺝ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺳ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ﺍ َﻷ ْﻋﻠﹶﻰ()‪ (٣٠٦‬ﻭﺃﻣﺮ ﺑﻪ‪.‬‬ ‫)‪ (٣٠٣‬ﺍﳌﺼﻨﻒ )‪.(١٥٦٤‬‬ ‫)‪ (٣٠٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(١٩٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩٤ ،٢٨٣/٤‬‬ ‫)‪ (٣٠٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣﻮﺍﺭﺩ )‪ ،(٤٨٨‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٥٩٤‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‬ ‫)‪ (٢٢٧/١‬ﻭﺻﺤﺤﻪ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٣٠٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٧٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٤/٢‬ﻭﺍﺑﻦ‬

‫=‬


‫‪١٢٣‬‬ ‫ﺤ ْﻤ ِﺪ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ()‪.(٣٠٧‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭِﺑ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﺡ()‪.(٣٠٨‬‬ ‫ﻼﺋِﻜ ﹶﺔ ﻭﺍﻟﺮ‪‬ﻭ ِ‬ ‫ﺏ ﺍ ﹶﳌ ﹶ‬ ‫ﺱ ‪‬ﺭ ‪‬‬ ‫ﺡ ﹸﻗﺪ‪‬ﻭ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﺳﺒ‪‬ﻮ ‪‬‬ ‫ﺖ()‪.(٣٠٩‬‬ ‫ﺤ ْﻤ ِﺪﻙ‪ ،‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻻﱠ ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﻭِﺑ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) ‪‬ﺳْﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﻋﻘﹸﻮ‪‬ﺑِﺘﻚ‪،‬‬ ‫ﺨ ِﻄﻚ‪ ،‬ﻭِﺑﻤ‪‬ﻌ‪‬ﺎﻓﹶﺎِﺗ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ِﺮﺿ‪‬ﺎ ‪‬ﻙ ِﻣ ْﻦ ‪‬ﺳ ‪‬‬ ‫)‪(٣١٠‬‬ ‫ﻚ( ‪.‬‬ ‫ﺴ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﺖ ﹶﻛﻤ‪‬ﺎ ﹶﺃﹾﺛ‪‬ﻨْﻴ ‪‬‬ ‫ﻚ ِﻣْﻨﻚ‪ ،‬ﹶﻻ ﹸﺃﺣْﺼﻲ ﹶﺛﻨ‪‬ﺎ ًﺀ ‪‬ﻋﻠﹶﻴﻚ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫‪‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﻚ ﹶﺃ ْﺳﹶﻠ ْﻤﺖ‪ ،‬ﺳﺠﺪ ‪‬ﻭ ْﺟﻬِﻲ‬ ‫ﻚ ﺁ ‪‬ﻣْﻨﺖ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﺳﺠ‪‬ﺪﺕ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ ‪‬‬ ‫ﲔ()‪.(٣١١‬‬ ‫ﺴﻦ‪ ‬ﺍﹾﻟﺨ‪‬ﺎﻟِﻘ ‪‬‬ ‫ﺼ ‪‬ﺮﻩ‪،‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ْﺣ ‪‬‬ ‫ﺻ ‪‬ﻮ ‪‬ﺭﻩ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﻖ ‪‬ﺳ ْﻤ ‪‬ﻌﻪ‪ ‬ﻭ‪‬ﺑ ‪‬‬ ‫ِﻟﱠﻠﺬِﻱ ‪‬ﺧﹶﻠ ﹶﻘﻪ‪ ‬ﻭ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﹶﺫْﻧِﺒﻲ ﹸﻛﱠﻠﻪ‪ِ ،‬ﺩﻗﱠﻪ ‪‬ﻭ ِﺟﻠﱠﻪ‪ ،‬ﻭﹶﺃ ‪‬ﻭﻟﹶﻪ ﻭ‪‬ﺁ ِﺧ ‪‬ﺮﻩ‪ ،‬ﻭﻋ‪‬ﻼِﻧ‪‬ﻴ‪‬ﺘﻪ‪‬‬ ‫‪‬ﻭ ِﺳ ‪‬ﺮﻩ‪.(٣١٢)(‬‬ ‫ﺖ ﹶﺃ ْﻋﹶﻠﻢ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏﻔِﺮ ﻟِﻲ ‪‬ﺧﻄِﻴﺌﹶﱵ ‪‬ﻭ ‪‬ﺟ ْﻬﻠِﻲ ‪‬ﻭِﺇ ْﺳﺮ‪‬ﺍﻓِﻲ ﰲ ﹶﺃ ْﻣﺮِﻱ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﻋْﻨﺪِﻱ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏﻔِﺮ‬ ‫ِﺑ ِﻪ ِﻣﻨ‪‬ﻲ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ِﺟﺪ‪‬ﻱ ‪‬ﻭ ‪‬ﻫﺰْﱄ‪ ،‬ﻭ ‪‬ﺧ ﹶﻄﺌِﻲ ‪‬ﻭﻋ‪‬ﻤﺪِﻱ‪ ،‬ﻭ‪‬ﻛﻞﱡ ﺫِﻟ ‪‬‬ ‫)‪(٣١٣‬‬ ‫ﺖ( ‪.‬‬ ‫ﺖ ٍﺇﳍِﻲ‪ ،‬ﹶﻻ ﺇِﻟ ‪‬ﻪ ِﺇﻻﱠ ﹶﺃْﻧ ‪‬‬ ‫ﺖ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ْﺮﺕ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ْﺳ ‪‬ﺮ ْﺭﺕ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ْﻋﹶﻠْﻨﺖ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻟِﻲ ﻣ‪‬ﺎ ﹶﻗﺪ‪ْ ‬ﻣ ‪‬‬ ‫ﺼﺮِﻱ ﻧ‪‬ﻮﺭﺍﹰ‪،‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺟ ‪‬ﻌ ﹾﻞ ﰲ ﹶﻗ ﹾﻠﺒِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﻓِﻲ ‪‬ﺳ ْﻤﻌِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﻓِﻲ ‪‬ﺑ ‪‬‬ ‫ﺤﺘِﻲ‬ ‫‪‬ﻭ ‪‬ﻋ ْﻦ ‪‬ﻳ ِﻤﻴﻨِﻲ ﻧﻮﺭﺍﹰ‪ ،‬ﻭ ‪‬ﻋ ْﻦ ِﺷﻤ‪‬ﺎﻟِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎﻣِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ ‪‬ﺧ ﹾﻠﻔِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﹶﻓ ْﻮﻗِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ‪‬ﺗ ْ‬ ‫ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ‪‬ﺍ ْﺟ ‪‬ﻌ ﹾﻞ ﻟِﻲ ﻧ‪‬ﻮﺭﹰﺍ()‪.(٣١٤‬‬ ‫ﺏ ﹶﻟ ﹸﻜ ْﻢ()‪.(٣١٥‬‬ ‫ﺴ‪‬ﺘﺠ‪‬ﺎ ‪‬‬ ‫ﻭﺃﻣﺮ ﺑﺎﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺴﺠﻮﺩ ﻭﻗﺎﻝ‪ِ) :‬ﺇﻧ‪ ‬ﻪ ﹶﻗ ِﻤ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ْ‬ ‫=‬

‫ﻣﺎﺟﻪ )‪ ،(٨٨٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٠٠ ،٣٩٨ ،٣٩٧ ،٣٩٤ ،٣٨٩ ،٣٨٤ ،٣٨٢/٥‬‬ ‫)‪ (٣٠٧‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣٠٨‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣٠٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٣/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٥/٦‬‬ ‫)‪ (٣١٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٢/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٥٨/٦‬‬ ‫‪.(٢٠١‬‬ ‫)‪ (٣١١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻭﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣١٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٨٧٨‬‬ ‫)‪ (٣١٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٦٧ ،١٦٦/١١‬ﻭﻣﺴﻠﻢ )‪.(٢٧١٩‬‬ ‫)‪ (٣١٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٨٧)(٧٣٦‬‬ ‫)‪ (٣١٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٧٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢١٨ ،٢١٧/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬

‫=‬


‫‪١٢٤‬‬ ‫ﻭﻫﻞ ﻫﺬﺍ ﺃﻣﺮ ﺑﺄﻥ ﻳ‪‬ﻜﺜﺮ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺃﻭ ﺃﻣﺮ ﺑﺄﻥ ﺍﻟﺪﺍﻋ ‪‬ﻲ ﺇِﺫﺍ ﺩﻋﺎ ﰲ ﳏﻞ‪ ،‬ﻓﻠﻴﻜﻦ‬ ‫ﺚ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻧﻮﻋﺎﻥ‪ :‬ﺩﻋﺎﺀ‬ ‫ﰲ ﺍﻟﺴﺠﻮﺩ؟ ﻭﻓﺮﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﺃﺣﺴ ‪‬ﻦ ﻣﺎ ﳛﻤ ﹸﻞ ﻋﻠﻴﻪ ﺍﳊﺪﻳ ﹸ‬ ‫ﺛﻨﺎﺀٍ‪ ،‬ﻭﺩﻋﺎ ُﺀ ﻣﺴﺄﻟﺔ‪ ،‬ﻭﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳ‪‬ﻜﺜﺮ ﰲ ﺳﺠﻮﺩﻩ ﻣﻦ ﺍﻟﻨﻮﻋﲔ‪ ،‬ﻭﺍﻟﺪﻋﺎ ُﺀ ﺍﻟﺬﻱ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺑﻪ‬ ‫ﰲ ﺍﻟﺴﺠﻮﺩ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻨﻮﻋﲔ‪.‬‬ ‫ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺃﻳﻀﹰﺎ ﻧﻮﻋﺎﻥ‪ :‬ﺍﺳﺘﺠﺎﺑ ﹸﺔ ﺩﻋﺎ ِﺀ ﺍﻟﻄﺎﻟﺐ ﺑﺈﻋﻄﺎﺋﻪ ﺳﺆﺍﻟﹶﻪ‪ ،‬ﻭﺍﺳﺘﺠﺎﺑ ﹸﺔ ﺩﻋﺎﺀ‬ ‫ﻉ ِﺇﺫﹶﺍ‬ ‫ﺐ ‪‬ﺩ ْﻋ ‪‬ﻮ ﹶﺓ ﺍﻟﺪ‪‬ﺍ ِ‬ ‫ﺴ ‪‬ﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺃﺟِﻴ ‪‬‬ ‫ﺍﳌﹸﺜﲏ ﺑﺎﻟﺜﻮﺍﺏ‪ ،‬ﻭﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻮﻋﲔ ﻓﹸ ‪‬‬ ‫‪‬ﺩﻋ‪‬ﺎ ِﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٧ :‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻌﻢ ﺍﻟﻨﻮﻋﲔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺴﺠﻮﺩ ﺃ‪‬ﻳ ‪‬ﻬﻤ‪‬ﺎ ﺃﻓﻀﻞﹸ؟ ﻓﺮﺟﺤﺖ ﻃﺎﺋﻔﺔ ﺍﻟﻘﻴﺎﻡ‬ ‫ﻟﻮﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻥ ِﺫﻛﹾﺮﻩ ﺃﻓﻀ ﹸﻞ ﺍﻷﺫﻛﺎﺭ‪ ،‬ﻓﻜﺎﻥ ﺭﻛﻨ‪‬ﻪ ﺃﻓﻀ ﹶﻞ ﺍﻷﺭﻛﺎﻥ‪.‬‬ ‫ﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ .[٢٣٨ :‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﻮﻟﻪ ج‪:‬‬ ‫ﷲ ﻗﹶﺎِﻧِﺘ ‪‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻗﹸﻮﻣ‪‬ﻮﺍ ِ‬ ‫ﺕ()‪.(٣١٦‬‬ ‫ﻼ ِﺓ ﻃﹸﻮ ﹸﻝ ﺍﻟ ﹸﻘﻨ‪‬ﻮ ِ‬ ‫ﺼﹶ‬ ‫ﻀﻞﹸ ﺍﻟ ‪‬‬ ‫)ﹶﺃ ﹾﻓ ‪‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺍﻟﺴﺠﻮ ‪‬ﺩ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﺍﺣﺘﺠﺖ ﺑﻘﻮﻟِﻪ ج‪) :‬ﹶﺃ ﹾﻗ ‪‬ﺮﺏ‪ ‬ﻣﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﹾﻟ ‪‬ﻌْﺒ ‪‬ﺪ ِﻣ ْﻦ‬ ‫ﺖ ﺛﻮﺑﺎ ﹶﻥ ﻣﻮﱃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫‪‬ﺭ‪‬ﺑ ِﻪ ‪‬ﻭﻫ‪ ‬ﻮ ﺳ‪‬ﺎﺟ ‪‬ﺪ()‪ (٣١٧‬ﻭﲝﺪﻳﺚ ﻣ‪‬ﻌﺪﺍﻥ ﺑ ِﻦ ﺃﰊ ﻃﻠﺤﺔ ﻗﺎﻝ‪ :‬ﻟﻘﻴ ‪‬‬ ‫ﺴﺠ‪‬ﻮ ِﺩ( ﻓﺈﱐ‬ ‫ﻚ ﺑِﺎﻟ ‪‬‬ ‫ﺚ ﻋﺴﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺃﻥ ﻳﻨﻔﻌ‪‬ﲏ ﺑﻪ؟ ﻓﻘﺎﻝ‪ ) :‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﺖ‪ :‬ﺣﺪ‪‬ﺛﲏ ﲝﺪﻳ ٍ‬ ‫ج‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺠ ‪‬ﺪ ﹰﺓ ِﺇﻻﱠ ‪‬ﺭﹶﻓ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻪ‪ِ ‬ﺑﻬ‪‬ﺎ‬ ‫ﺴﺠ‪‬ﺪ‪ ‬ﻟﱠﻠ ِﻪ ‪‬ﺳ ْ‬ ‫‪‬ﺳ ِﻤ ْﻌﺖ‪ ‬ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪) :‬ﻣ‪‬ﺎ ِﻣ ْﻦ ‪‬ﻋْﺒ ٍﺪ ‪‬ﻳ ْ‬ ‫ﺖ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻓﺴﺄﻟﺘ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ ﻟِﻲ ﻣﺜ ﹶﻞ‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﺟﺔﹰ‪ ،‬ﻭ ‪‬ﺣﻂﱠ ‪‬ﻋْﻨﻪ‪ِ ‬ﺑﻬ‪‬ﺎ ‪‬ﺧﻄِﻴﹶﺌ ﹰﺔ( ﻗﺎﻝ ﻣﻌﺪﺍﻥ‪ :‬ﰒ ﻟﻘِﻴ ‪‬‬ ‫ﺐ ﺍﻷﺳﻠﻤﻲ ﻭﻗﺪ ﺳﺄﻟﻪ ﻣﺮﺍﻓﻘﺘ‪‬ﻪ ﰲ ﺍﳉﻨ‪‬ﺔ‬ ‫ﺫﻟﻚ)‪ .(٣١٨‬ﻭﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻟِﺮﺑﻴﻌﺔ ﺑ ِﻦ ﻛﻌ ٍ‬ ‫ﺴﺠ‪‬ﻮ ِﺩ()‪.(٣١٩‬‬ ‫ﻚ ِﺑ ﹶﻜﹾﺜ ‪‬ﺮ ِﺓ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫)ﺃﹶﻋِﻨ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬ ‫=‬

‫)‪.(٢١٩/١‬‬ ‫)‪ (٣١٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٥٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٨٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٤٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٣٠٢/٣‬‬ ‫‪ ،(٣٩١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٨/٥‬‬ ‫)‪ (٣١٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٦/٢‬‬ ‫)‪ (٣١٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٨٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،،(٢٢٨/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٤٢٣‬‬ ‫)‪ (٣١٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٨٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٣٢٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٧/٢‬‬


‫‪١٢٥‬‬ ‫ﻭﺃﻭ ﹸﻝ ﺳﻮﺭﺓ ﺃﹸﻧﺰِﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﻮﺭ ﹸﺓ )ﺍ ﹾﻗ ‪‬ﺮﹾﺃ( ﻋﻠﻰ ﺍﻷﺻﺢ‪ ،‬ﻭﺧﺘﻤﻬﺎ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﺏ﴾ ]ﺍﻟﻌﻠﻖ‪.[١٩ :‬‬ ‫ﺠ ْﺪ ﻭ‪‬ﺍ ﹾﻗ‪‬ﺘ ِﺮ ْ‬ ‫﴿ﻭ‪‬ﺍ ْﺳ ‪‬‬ ‫ﻭﺑﺄﻥ ﺍﻟﺴﺠﻮﺩ ﻟﻠﹼﻪ ﻳﻘﻊ ﻣِﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﱢﻬﺎ ﻋﻠﻮﻳ‪‬ﻬﺎ ﻭﺳ‪‬ﻔﻠﻴ‪‬ﻬﺎ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﺴﺎﺟﺪ ﺃﺫﻝﱡ ﻣﺎ‬ ‫ﻑ ﺣﺎﻻﺕ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ‬ ‫ﻳﻜﻮﻥ ﻟﺮﺑﻪ ﻭﺃﺧﻀ ‪‬ﻊ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﺷﺮ ‪‬‬ ‫ﺭﺑ‪‬ﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﺴﺠﻮ ‪‬ﺩ ﻫﻮ ﺳ ‪‬ﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺍﻟﺬﱡﻝﱡ ﻭﺍﳋﹸﻀﻮﻉ‪،‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﻃﺮﻳﻖ ﻣﻌﺒ‪‬ﺪ‪ ،‬ﺃﻱ ﺫﻟﻠﺘﻪ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻭﻭﻃﺄﺗﻪ‪ ،‬ﻭﺃﺫﻝﱡ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻭﺃﺧﻀﻊ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺳﺎﺟﺪﹰﺍ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻃﻮ ﹸﻝ ﺍﻟﻘﻴﺎ ِﻡ ﺑﺎﻟﻠﻴﻞ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﻛﺜﺮ ﹸﺓ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺑﺎﻟﻨﻬﺎﺭ ﺃﻓﻀﻞﹸ‪،‬‬ ‫ﻞ﴾‬ ‫ﻭﺍﺣﺘﺠﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﺑﺄﻥ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻗﺪ ‪‬ﺧﺼ‪‬ﺖ ﺑﺎﺳﻢ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻗﹸ ِﻢ ﺍﻟﹶﻠْﻴ ﹶ‬ ‫]ﺍﳌﺰﻣﻞ‪ :‬ﺍ[ ﻭﻗﻮﻟﻪ ج‪ ) :‬ﻣ ْﻦ ﻗﹶﺎ ‪‬ﻡ ‪‬ﺭﻣ‪‬ﻀﺎ ﹶﻥ ِﺇﳝ‪‬ﺎﻧﹰﺎ ﻭ‪‬ﺍ ْﺣِﺘﺴ‪‬ﺎﺑﹰﺎ()‪ ،(٣٢٠‬ﻭﳍﺬﺍ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻗﻴﺎ ‪‬ﻡ ﺍﻟﻠﻴﻞ‪،‬‬ ‫ﻱ ﺍﻟﻨﱯ ج‪،‬ﻓﺈﻧﻪ ﻣﺎ ﺯﺍﺩ ﰲ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺇﺣﺪﻯ‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻗﻴﺎ ‪‬ﻡ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻫﺪ ‪‬‬ ‫ﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪.‬‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﺃﻭ ﺛﻼ ﹶ‬ ‫)‪(٣٢١‬‬ ‫ﻭﺃﻣﺎ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺍﻟﺮﻛﻌﺔ ﰲ ﺑﻌﺾ ﺍﻟﻠﻴﺎﱄ ﺑﺎﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻭﺍﻟﻨﺴﺎﺀ‬ ‫ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻛﺎﻥ ﳜﻔﻒ ﺍﻟﺴﻨﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﺍﻟﺼﻮﺍﺏ ﺃ‪‬ﻤﺎ ﺳﻮﺍﺀ‪ ،‬ﻭﺍﻟﻘﻴﺎ ‪‬ﻡ ﺃﻓﻀ ﹸﻞ ﺑﺬﻛﺮﻩ ﻭﻫﻮ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﺴﺠﻮ ‪‬ﺩ‬ ‫ﺃﻓﻀ ﹸﻞ ‪‬ﻴﺌﹶﺘﻪ‪ ،‬ﻓﻬﻴﹶﺌ ﹸﺔ ﺍﻟﺴﺠﻮﺩ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﻫﻴﺌﹶﺔ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺫﻛ ‪‬ﺮ ﺍﻟﻘﻴﺎﻡ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺫﻛﺮ‬ ‫ﻉ‬ ‫ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ‪‬ﻫ ْﺪﻱ‪ ‬ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﻃﺎﻝ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺃﻃﺎﻝ ﺍﻟﺮﻛﻮ ‪‬‬ ‫ﻒ ﺍﻟﻘﻴﺎﻡ‪،‬‬ ‫ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻭﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ‪‬ﺧ ﹶﻔ ‪‬‬ ‫ﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﻔﻌ ﹸﻞ ﰲ ﺍﻟﻔﺮﺽ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪:‬‬ ‫ﻒ ﺍﻟﺮﻛﻮ ‪‬‬ ‫‪‬ﺧﻔﱠ ‪‬‬ ‫ﻛﺎﻥ ﻗﻴﺎﻣ‪‬ﻪ ﻭﺭﻛﻮﻋ‪‬ﻪ ﻭﺳﺠ‪‬ﻮﺩ‪‬ﻩ ﻭﺍﻋﺘﺪﺍﻟﹸﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﰒ ﻛﺎﻥ ج ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻣﻜﺒ‪‬ﺮﹰﺍ ﻏ ‪‬ﲑ ﺭﺍﻓ ٍﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﻳﺮﻓﻊ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺭﺃﺳﻪ ﻗﺒﻞ ﻳﺪﻳﻪ‪،‬‬ ‫ﺼﺐ‪ ‬ﺍﻟﻴﻤﲎ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ‬ ‫ﰒ ﳚﻠِﺲ ﻣﻔﺘﺮِﺷﺎﹰ‪ ،‬ﻳﻔ ِﺮﺵ‪ ‬ﺭﺟﻠﹶﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ‪ ،‬ﻭﳚﻠﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭ‪‬ﻳْﻨ ِ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻣِﻦ ﺳﻨﺔ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﻨﺼِﺐ ﺍﻟﻘﺪﻡ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﺍﺳﺘﻘﺒﺎﻟﹸﻪ ﺑﺄﺻﺎﺑﻌﻬﺎ ﺍﻟﻘﺒﻠﺔ‪،‬‬ ‫)‪ (٣٢٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢١٧/٤‬ﻭﻣﺴﻠﻢ )‪ ،(٧٥٩‬ﻭﺍﳌﻮﻃﺄ )‪ ،(١١٣/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٦٨٣‬‬ ‫)‪ (٣٢١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٧٧٢‬ﻭﺃﲪﺪ )‪.(٣٩٧ ،٣٨٤/٥‬‬


‫‪١٢٦‬‬ ‫ﺱ ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ)‪ (٣٢٢‬ﻭﱂ ﳛﻔﻆ ﻋﻨﻪ ج ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺟﻠﺴﺔ ﻏﲑ ﻫﺬﻩ‪.‬‬ ‫ﻭﺍﳉﻠﻮ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻀﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ‪ ،‬ﻭﳚﻌﻞ ﻣِﺮﻓﻘﻪ ﻋﻠﻰ ﻓﺨﺬﻩ‪ ،‬ﻭﻃﺮﻑ ﻳﺪﻩ ﻋﻠﻰ ‪‬ﺭﻛﺒﺘﻪ‪،‬‬ ‫ﻭﻳﻘﺒﺾ ﺛﻨﺘﲔ ﻣﻦ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻭﳛﻠﱢﻖ ﺣﻠﻘﺔ‪ ،‬ﰒ ﻳﺮﻓﻊ ﺃﺻﺒﻌﻪ ﻳﺪﻋﻮ ‪‬ﺎ ﻭﻳ‪‬ﺤﺮ‪‬ﻛﻬﺎ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ‬ ‫ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ ﻋﻨﻪ)‪.(٣٢٣‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ‪‬ﻋ ْﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳ‪‬ﺸﲑ ﺑﺄﺻﺒﻌﻪ ﺇﺫﺍ ﺩﻋﺎ‬ ‫ﻭﻻ ﻳ‪‬ﺤﺮﻛﻬﺎ)‪ (٣٢٤‬ﻓﻬﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺻﺤﺘﻬﺎ ﻧﻈﺮ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﺍﳊﺪﻳﺚ ﺑﻄﻮﻟﻪ ﰲ‬ ‫)ﺻﺤﻴﺤﻪ(ﻋﻨﻪ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﺑﻞ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﹶﻗ ‪‬ﻌ ‪‬ﺪ ﰲ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﺟﻌﻞ ﻗﺪﻣ‪‬ﻪ ﺍﻟﻴﺴﺮﻯ ﺑﲔ ﻓﺨﺬﻩ ﻭﺳﺎﻗﻪ‪ ،‬ﻭﻓﺮﺵ ﻗﺪﻣﻪ ﺍﻟ‪‬ﻴﻤْﲎ‪ ،‬ﻭﻭﺿﻊ ‪‬ﻳﺪ‪‬ﻩ ﺍﻟﻴ‪‬ﺴﺮﻯ‬ ‫ﻋﻠﻰ ﺭ‪‬ﻛﺒﺘﻪ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻓﺨﺬﻩ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺄﺻﺒﻌﻪ)‪.(٣٢٥‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﻠﻴﺲ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ﻋﻨﻪ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻜﺎﻥ ﻧﺎﻓﻴﺎﹰ‪ ،‬ﻭﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ ﻣﺜﺒﺘﺎﹰ‪،‬ﻭﻫﻮ ﻣﻘﺪ‪‬ﻡ‪،‬‬ ‫ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ()‪.(٣٢٦‬‬ ‫ﰒ ﻛﺎﻥ ﻳﻘﻮﻝ‪] :‬ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ[‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍﻏ ِﻔ ْﺮ ﻟِﻲ ﻭ‪‬ﺍ ْﺭ ‪‬ﺣ ْﻤﻨِﻲ ﻭﺍ ْﺟﺒ‪‬ﺮﱐ ﻭ‪‬ﺍ ْﻫﺪِﱐ‪،‬‬ ‫ﻭ‪‬ﺍ ْﺭ ‪‬ﺯ ﹾﻗﻨِﻲ( ﻫﻜﺬﺍ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻋﻨﻪ ج)‪ (٣٢٧‬ﻭﺫﻛﺮ ﺣﺬﻳﻔﺔ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺏ ﺍﻏ ِﻔ ْﺮ ﻟِﻲ()‪.(٣٢٨‬‬ ‫ﺏ ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ‪ ،‬ﺭ ‪‬‬ ‫ﻳﻘﻮﻝ‪ ) :‬ﺭ ‪‬‬ ‫ﺖ ﻋﻨﻪ ﰲ ﲨﻴﻊ‬ ‫ﻭﻛﺎﻥ ﻫﺪﻳﻪ ج ﺇﻃﺎﻟ ﹶﺔ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺑﻘﺪﺭ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﺜﺎﺑ ‪‬‬ ‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﰲ )ﺍﻟﺼﺤﻴﺢ( ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻌ‪‬ﺪ ﺑﲔ‬ ‫ﺍﻟﺴﺠﺪﺗﲔ ﺣﱴ ﻧﻘﻮﻝ‪ :‬ﹶﻗ ْﺪ ﹶﺃ ْﻭ ‪‬ﻫ ‪‬ﻢ)‪ (٣٢٩‬ﻭﻫﺬﻩ ﺍﻟﺴﻨ ﹸﺔ ﺗﺮﻛﻬﺎ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﻨﺎﺱ ﻣِﻦ ﺑﻌﺪ ﺍﻧﻘﺮﺍﺽ‬ ‫)‪ (٣٢٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٣٦/٣‬‬ ‫)‪ (٣٢٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٥٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣٥/٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣١٨/٤‬‬ ‫)‪ (٣٢٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٨٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٣٨ ،٣٧/٣‬‬ ‫)‪ (٣٢٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٧٩‬‬ ‫)‪ ) (٣٢٦‬ﻣﻮﺍﺭﺩ ‪.(٤٨٥ -‬‬ ‫)‪ (٣٢٧‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٥٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٨٩٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪،(١٢٢/٢‬‬ ‫ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(٢٧١/١‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٣٢٨‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٨٩٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٣١/٢‬‬ ‫)‪ (٣٢٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٤٧٣‬‬


‫‪١٢٧‬‬ ‫ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺛﺎﺑﺖ‪ :‬ﻭﻛﺎﻥ ﺃﻧﺲ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﻻ ﺃﺭﺍﻛﻢ ﺗﺼﻨﻌﻮﻧﻪ‪ ،‬ﳝﻜﹸﺚ ﺑﲔ‬ ‫ﺍﻟﺴﺠﺪﺗﲔ ﺣﱴ ﻧﻘﻮﻝ‪ :‬ﻗﺪ ﻧﺴﻲ‪ ،‬ﺃﻭﻗﺪ ﺃﻭﻫﻢ)‪.(٣٣٠‬‬ ‫ﻱ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺣﻜﱠﻢ ﺍﻟﺴﻨﺔ ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﻣﺎ ﺧﺎﻟﻔﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﺒﺄ ﲟﺎ ﺧﺎﻟﻒ ﻫﺬﺍ ﺍﳍﺪ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﰒ ﻛﺎﻥ ج ﻳﻨﻬﺾ ﻋﻠﻰ ﺻﺪﻭﺭ ﻗﺪﻣﻴﻪ ﻭﺭﻛﺒﺘﻴﻪ ﻣﻌﺘﻤِﺪﹰﺍ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ﻛﻤﺎ ﺫﻛﺮ ﻋﻨﻪ‪:‬‬ ‫ﻭﺍﺋﻞ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻻ ﻳﻌﺘﻤِﺪ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﻴﺪﻳﻪ ﻭﻗﺪ ﺫﻛﺮ ﻋﻨﻪ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﹸﻮﻳﺮﺙ ﺃﻧﻪ‬ ‫ﺾ ﺣﱴ ﻳﺴﺘﻮﻱ ﺟﺎﻟﺴﺎ)‪ .(٣٣١‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﺗ‪‬ﺴﻤﻰ ﺟﻠﺴﺔ ﺍﻻﺳﺘﺮﺍﺣﺔ‪.‬‬ ‫ﻛﺎﻥ ﻻ ﻳﻨﻬ ‪‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻴﻬﺎ ﻫﻞ ﻫﻲ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﻟﻜﻞ ﺃﺣﺪ ﺃﻥ ﻳﻔﻌﻠﻬﺎ‪،‬‬ ‫ﺃﻭ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺇﳕﺎ ﻳﻔﻌﻠﹸﻬﺎ ﻣﻦ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ‬ ‫ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ .‬ﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﺭﺟﻊ ﺃﲪﺪ ﺇﱃ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﻮﻳﺮﺙ ﰲ ﺟﻠﺴﺔ ﺍﻻﺳﺘﺮﺍﺣﺔ‪،‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﻳ‪‬ﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺃﹸﻣﺎﻣﺔ ﺳﺌ ﹶﻞ ﻋﻦ ﺍﻟﻨﻬﻮﺽ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻠﻰ ﺻ‪‬ﺪﻭﺭ‬ ‫ﺍﻟﻘﺪﻣﲔ ﻋﻠﻰ ﺣﺪﻳﺚ ﺭﻓﺎﻋﺔ‪ .‬ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺠﻼﻥ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﻬﺾ ﻋﻠﻰ‬ ‫ﺻﺪﻭﺭ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﺪﺓ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺳﺎﺋﺮ ﻣﻦ ﻭﺻﻒ ﺻﻼﺗﻪ ج‬ ‫ﱂ ﻳﺬﻛﺮ ﻫﺬﻩ ﺍﳉﻠﺴﺔ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺣ‪‬ﻤﻴﺪ‪ ،‬ﻭﻣﺎﻟﻚ ﺑﻦ ﺍﳊﻮﻳﺮﺙ‪ .‬ﻭﻟﻮ‬ ‫ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج ﻓﻌﻠﹶﻬﺎ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻟﺬﻛﺮﻫﺎ ﻛﻞﱡ ﻣﻦ ﻭﺻﻒ ﺻﻼﺗﻪ ج ﻭﳎﺮ ‪‬ﺩ ﻓﻌﻠﻪ ج ﳍﺎ ﻻ‬ ‫ﻳﺪﻝﱡ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻋِﻠ ‪‬ﻢ ﺃﻧﻪ ﻓﻌﻠﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺳﻨ‪‬ﺔ ﻳ‪‬ﻘﺘﺪﻯ ﺑﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺇﺫﺍ ﹸﻗﺪ‪‬ﺭ ﺃﻧﻪ ﻓﻌﻠﻬﺎ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﱂ ﻳﺪﻝ ﻋﻠﻰ ﻛﻮ‪‬ﺎ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﲢﻘﻴﻖ‬ ‫ﺍ ﹶﳌﻨ‪‬ﺎﻁ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ‪‬ﺾ‪ ،‬ﺍﻓﺘﺘﺢ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﱂ ﻳﺴﻜﺖ ﻛﻤﺎ ﻛﺎﻥ ﻳﺴﻜﹸﺖ ﻋﻨﺪ ﺍﻓﺘﺘﺎﺡ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﻓﺎﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻫﻞ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺳﺘﻌﺎﺫﺓ ﺃﻡ ﻻ ﺑﻌﺪ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻮﺿ ‪‬ﻊ‬ ‫ﺍﺳﺘﻔﺘﺎﺡ؟ ﻭﰲ ﺫﻟﻚ ﻗﻮﻻﻥ ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻗﺪ ﺑﻨﺎﳘﺎ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺃﻥ‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ ﻫﻞ ﻫﻲ ﻗﺮﺍﺀﺓ ﻭﺍﺣﺪﺓ؟ ﻓﻴﻜﻔﻲ ﻓﻴﻬﺎ ﺍﺳﺘﻌﺎﺫﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﻗﺮﺍﺀ ﹸﺓ ﻛ ﱢﻞ ﺭﻛﻌﺔ‬ ‫ﻣﺴﺘﻘﻠﺔ ﺑﺮﺃﺳﻬﺎ‪ .‬ﻭﻻ ﻧﺰﺍﻉ ﺑﻴﻨﻬﻢ ﺃﻥ ﺍﻻﺳﺘﻔﺘﺎﺡ ‪‬ﻤﻮﻉ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﺳﺘﻌﺎﺫﺓ‬ ‫ﻭﺍﺣﺪﺓ ﺃﻇﻬﺮ‪ ،‬ﻟﻠﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ ‪‬ﺾ ﻣﻦ ﺍﻟﺮﻛﻌﺔ‬ ‫)‪ (٣٣٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٩/٢‬ﻭﻣﺴﻠﻢ )‪.(٤٧٢‬‬ ‫)‪ (٣٣١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٩/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٤٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٣٤/٢‬‬


‫‪١٢٨‬‬ ‫ﺏ ﺍﻟﻌ‪‬ﺎﹶﻟﻤِﲔ( ﻭﱂ ﻳﺴﻜﺖ)‪ (٣٣٢‬ﻭﺇﳕﺎ ﻳﻜﻔﻲ‬ ‫ﺤ ْﻤ ‪‬ﺪ ِﻟﻠﱠ ِﻪ ‪‬ﺭ ‪‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﺍﺳﺘﻔﺘﺢ ﺍﻟﻘﺮﺍﺀﺓ ﺑـ )ﺍﹾﻟ ‪‬‬ ‫ﺍﺳﺘﻌﺎﺫﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺘﺨﻠﻞ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺳﻜﻮﺕ‪ ،‬ﺑﻞ ﲣﻠﻠﻬﻤﺎ ﺫﻛﺮ‪ ،‬ﻓﻬﻲ ﻛﺎﻟﻘﺮﺍﺀﺓ‬ ‫ﺍﻟﻮﺍﺣﺪﺓ ﺇﺫﺍ ﲣﻠﻠﻬﺎ ﲪ ‪‬ﺪ ﺍﻟﱠﻠﻪِ‪ ،‬ﺃﻭ ﺗﺴﺒﻴﺢ‪ ،‬ﺃﻭ ‪‬ﻠﻴﻞ‪ ،‬ﺃﻭ ﺻﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ج ﻭﳓﻮ ﺫﻟﻚ‪.‬‬ ‫ﱯ ج‪ ،‬ﻳﺼﻠﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻷﻭﱃ ﺳﻮﺍﺀ‪ ،‬ﺇﻻ ﰲ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺍﻟﺴﻜﻮﺕ‪،‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﻭﺍﻻﺳﺘﻔﺘﺎﺡ‪ ،‬ﻭﺗﻜﺒﲑﺓ ﺍﻹِﺣﺮﺍﻡ‪ ،‬ﻭﺗﻄﻮﻳﻠﻬﺎ ﻛﺎﻷﻭﱃ‪ ،‬ﻓﺈﻧﻪ ج ﻛﺎﻥ ﻻ ﻳﺴﺘﻔﺘﺢ‪ ،‬ﻭﻻ‬ ‫ﻳﺴﻜﺖ‪ ،‬ﻭﻻ ﻳ‪‬ﻜﱪ ﻟﻺِﺣﺮﺍﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻘﺼﺮﻫﺎ ﻋﻦ ﺍﻷﻭﱃ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻷﻭﱃ ﺃﻃﻮ ﹶﻝ ﻣﻨﻬﺎ ﰲ‬ ‫ﻛﻞ ﺻﻼﺓ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻓﺈﺫﺍ ﺟﻠﺲ ﻟﻠﺘﺸﻬﺪ‪ ،‬ﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﻓﺨﺬﻩ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﻤﲎ‬ ‫ﺼﺒ‪‬ﻬﺎ ﻧﺼﺒﺎﹰ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﻴﻤﻬﺎ‪،‬ﺑﻞ ﻳ‪‬ﺤﻨﻴﻬﺎ‬ ‫ﻋﻠﻰ ﻓﺨﺬﻩ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺄﺻﺒﻌﻪ ﺍﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻨ ِ‬ ‫ﺷﻴﺌﺎﹰ‪ ،‬ﻭﳛﺮﻛﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺒِﺾ ﺃﺻﺒﻌﲔ ﻭﳘﺎ‬ ‫ﺍﳋِﻨﺼﺮ ﻭﺍﻟﺒِﻨﺼﺮ‪ ،‬ﻭﻳ‪‬ﺤﻠﱢﻖ ﺣﻠﻘﺔ ﻭﻫﻲ ﺍﻟﻮﺳﻄﻰ ﻣﻊ ﺍﻹِ‪‬ﺎﻡ ﻭﻳﺮﻓﻊ ﺍﻟﺴﺒﺎﺑﺔ ﻳﺪﻋﻮ ‪‬ﺎ‪ ،‬ﻭﻳﺮﻣﻲ‬ ‫ﺑﺒﺼﺮﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﺒﺴ‪‬ﻂ ﺍﻟﻜﻒ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭﻳﺘﺤﺎﻣﻞ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺻﻔﺔ ﺟﻠﻮﺳﻪ‪ ،‬ﻓﻜﻤﺎ ﺗﻘﺪﻡ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﺳﻮﺍﺀ‪ ،‬ﳚﻠﺲ ﻋﻠﻰ ﺭﺟﻠﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ‪،‬‬ ‫ﻭﻳﻨﺼِﺐ ﺍﻟﻴﻤﲎ‪ .‬ﻭﱂ ﻳ‪‬ﺮﻭ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﻏﲑ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪.‬‬ ‫ﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ )ﺻﺤﻴﺤﻪ( ﺃﻧﻪ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ج‪ ،‬ﻛﺎﻥ ﺇﺫﺍ ﹶﻗﻌ‪‬ﺪ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺟﻌﻞ ﹶﻗ ‪‬ﺪﻣ‪‬ﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ ﺑﲔ ﻓﺨﺬﻩ ﻭﺳﺎﻗﻪ‪ ،‬ﻭﻓﺮﺵ ﻗﺪﻣﻪ‬ ‫ﺍﻟﻴﻤﲎ)‪ (٣٣٣‬ﻓﻬﺬﺍ ﰲ ﺍﻟﺘ‪‬ﺸﻬﺪ ﺍﻷﺧﲑ ﻛﻤﺎ ﻳﺄﰐ‪ ،‬ﻭﻫﻮ ﺃﺣ ‪‬ﺪ ﺍﻟﺼﻔﺘﲔ ﺍﻟﻠﺘﲔ ﺭ‪‬ﻭﻳﺘﺎ ﻋﻨﻪ‪ ،‬ﻓﻔﻲ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻣِﻦ ﺣﺪﻳﺚ ﺃﰊ ﺣ‪‬ﻤﻴﺪ ﰲ ﺻﻔﺔ ﺻﻼﺗﻪ ج‪) :‬ﻓﺈﺫﹶﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪،‬‬ ‫‪‬ﺟﻠﹶﺲ ﻋﻠﻰ ﺭِﺟﻠﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ‪ ،‬ﻭﻧﺼ‪‬ﺐ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺇﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻗﺪ‪‬ﻡ ﺭﺟﻠﻪ‬ ‫ﺐ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﹶﻗﻌ‪‬ﺪ ﻋﻠﻰ ﻣﻘﻌﺪﺗﻪ()‪ (٣٣٤‬ﻓﺬﻛﺮ ﺃﺑﻮ ﺣ‪‬ﻤﻴﺪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺼِﺐ‬ ‫ﺍﻟﻴﺴﺮﻯ‪ ،‬ﻭ‪‬ﻧﺼ ‪‬‬ ‫ﺍﻟﻴﻤﲎ‪ .‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﺮﺷﻬﺎ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻋﻨﻪ ج‪ :‬ﺇﻥ ﻫﺬﻩ ﺻﻔﺔ ﺟﻠﻮﺳﻪ‬ ‫ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﻗﺎﻝ ﺑﻪ‪ ،‬ﺑﻞ ﻣِﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺘﻮﺭ‪‬ﻙ ﰲ ﺍﻟﺘﺸﻬﺪﻳﻦ‪،‬‬ ‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪،‬ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻔﺘﺮﺵ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻴﻨﺼﺐ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﻳﻔﺘﺮﺵ‬ ‫)‪ (٣٣٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٩٩‬‬ ‫)‪ (٣٣٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٧٩‬‬ ‫)‪ (٣٣٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٥٤ ،٢٥٢/٢‬‬


‫‪١٢٩‬‬ ‫ﺍﻟﻴ‪‬ﺴﺮﻯ‪ ،‬ﻭﳚﻠﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﺘﻮﺭ‪‬ﻙ ﰲ ﻛﻞ‬ ‫ﺗﺸﻬﺪ ﻳﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻳﻔﺘﺮﺵ ﰲ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‬ ‫ﻳﺘﻮﺭ‪‬ﻙ ﰲ ﻛ ﱢﻞ ﺻﻼﺓ ﻓﻴﻬﺎ ﺗﺸﻬﺪﺍﻥ ﰲ ﺍﻷﺧﲑ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﺮﻗﹰﺎ ﺑﲔ ﺍﳉﻠﻮﺳﲔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ .‬ﻭﻣﻌﲎ ﺣﺪﻳﺚ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺃﻧﻪ ﻓﺮﺵ ﻗﺪﻣﻪ ﺍﻟﻴﻤﲎ‪ :‬ﺃﻧﻪ‬ ‫ﻛﺎﻥ ﳚﻠﺲ ﰲ ﻫﺬﺍ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﻣﻘﻌﺪﺗﻪ‪ ،‬ﻓﺘﻜﻮﻥ ﻗﺪﻣﻪ ﺍﻟﻴﻤﲎ ﻣﻔﺮﻭﺷﺔﹰ‪ ،‬ﻭﻗﺪﻣ‪‬ﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ‬ ‫ﺑﲔ ﻓﺨﺬﻩ ﻭﺳﺎﻗﻪ‪ ،‬ﻭﻣﻘﻌﺪﺗﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻮﻗﻊ ﺍﻻﺧﺘﻼﻑ ﰲ ﻗﺪﻣﻪ ﺍﻟﻴﻤﲎ ﰲ ﻫﺬﺍ‬ ‫ﺍﳉﻠﻮﺱ‪ :‬ﻫﻞ ﻛﺎﻧﺖ ﻣﻔﺮﻭﺷﺔ ﺃﻭ ﻣﻨﺼﻮﺑﺔ؟ ﻭﻫﺬﺍ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻟﻴﺲ ﺍﺧﺘﻼﻓﹰﺎ ﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻻ ﳚﻠﺲ ﻋﻠﻰ ﻗﺪﻣﻪ‪ ،‬ﺑﻞ ﳜﺮﺟﻬﺎ ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻓﺘﻜﻮﻥ ﺑﲔ ﺍﳌﻨﺼﻮﺑﺔ‬ ‫ﻭﺍﳌﻔﺮﻭﺷﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﺑﺎﻃﻨﻬﺎ ﺍﻷﳝﻦ‪ ،‬ﻓﻬﻲ ﻣﻔﺮﻭﺷﺔ ﲟﻌﲎ ﺃﻧﻪ ﻟﻴﺲ ﻧﺎﺻﺒﹰﺎ ﳍﺎ‪،‬‬ ‫ﺟﺎﻟﺴﹰﺎ ﻋﻠﻰ ﻋﻘﺒﻪ‪ ،‬ﻭﻣﻨﺼﻮﺑﺔ ﲟﻌﲎ ﺃﻧﻪ ﻟﻴﺲ ﺟﺎﻟﺴﹰﺎ ﻋﻠﻰ ﺑﺎﻃﻨﻬﺎ ﻭﻇﻬﺮﻫﺎ ﺇﱃ ﺍﻷﺭﺽ‪،‬‬ ‫ﻓﺼﺢ ﻗﻮﻝ ﺃﰊ ﺣ‪‬ﻤﻴﺪ ﻭﻣﻦ ﻣﻌﻪ‪ ،‬ﻭﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ج ﻛﺎﻥ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ‬ ‫ﺡ ﳍﺎ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺼﺐ‪ ‬ﻗﺪﻣ‪‬ﻪ‪ ،‬ﻭﺭﲟﺎ ﻓﺮﺷﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺃﺭﻭ ‪‬‬ ‫ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﻜﺎﻥ ﻳﻨ ِ‬ ‫ﺕ ﻟﻠﱠ ِﻪ‬ ‫ﺤﻴ‪‬ﺎ ‪‬‬ ‫ﰒ ﻛﺎﻥ ج ﻳﺘﺸﻬﺪ ﺩﺍﺋﻤﹰﺎ ﰲ ﻫﺬﻩ ﺍﳉﻠﺴﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌﻠﱢﻢ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪) :‬ﺍﻟ‪‬ﺘ ِ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠْﻴﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ‬ ‫ﻚ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ ْﺣ ‪‬ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎﺗ‪‬ﻪ‪ ،‬ﺍﻟﺴ‪ ‬ﹶ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ﺎﺕ‪ ،‬ﺍﻟﺴ‪ ‬ﹶ‬ ‫ﻭ‪‬ﺍﻟﺼﻠﹶﻮﺍ ‪‬‬ ‫ﺤﻤ‪‬ﺪﹰﺍ ‪‬ﻋْﺒﺪ‪‬ﻩ‪ ‬ﻭ ‪‬ﺭﺳ‪‬ﻮﻟﹸﻪ()‪.(٣٣٥‬‬ ‫ﺤﲔ‪ ،‬ﹶﺃ ْﺷ ‪‬ﻬﺪ‪ ‬ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟ ‪‬ﻪ ِﺇﻻﱠ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃ ْﺷﻬ‪‬ﺪ ﹶﺃﻥﱠ ‪‬ﻣ ‪‬‬ ‫ِﻋﺒ‪‬ﺎ ِﺩ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳ‪‬ﻌﻠﱢﻤﻨﺎ‬ ‫ﺕ ﻟِﻠﻪِ‪ ،‬ﻭ‪‬ﺍﻟﺼﻠﹶﻮﺍﺕ‪،‬‬ ‫ﺤﻴ‪‬ﺎ ‪‬‬ ‫ﺴ ِﻢ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﺑِﺎﻟﱠﻠﻪِ‪ ،‬ﺍﻟ‪‬ﺘ ِ‬ ‫ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﻌﻠﻤﻨﺎ ﺍﻟﺴﻮﺭ ﹶﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ِ) :‬ﺑ ْ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠْﻴﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ﺍﻟﻠﱠ ِﻪ‬ ‫ﻚ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺒ ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ ْﺣ ‪‬ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎﺗ‪‬ﻪ‪ ،‬ﺍﻟﺴ‪ ‬ﹶ‬ ‫ﻼﻡ‪ ‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﻭ‪‬ﺍﻟﻄﱠ‪‬ﻴﺒ‪‬ﺎﺕ‪ ،‬ﺍﻟﺴ ﹶ‬ ‫ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﳉ‪‬ﻨﺔﹶ‪،‬‬ ‫ﺤﻤ‪‬ﺪﹰﺍ ‪‬ﻋْﺒﺪ‪‬ﻩ‪ ‬ﻭ ‪‬ﺭﺳ‪‬ﻮﻟﹸﻪ‪ ،‬ﹶﺃ ْﺳﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ﺍ ﹶ‬ ‫ﺤْﻴﻦ‪ ،‬ﹶﺃ ْﺷ ‪‬ﻬﺪ‪ ‬ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟﻪ ِﺇﻻﱠ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃ ْﺷ ‪‬ﻬﺪ‪ ‬ﹶﺃﻥﱠ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ﺑِﺎﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﺍﻟﻨ‪‬ﺎﺭ(‪.‬‬ ‫ﻭﱂ ﲡﻰﺀ ﺍﻟﺘﺴﻤﻴ ﹸﺔ ﰲ ﺃﻭﻝ ﺍﻟﺘﺸﻬﺪ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻪ ﻋﻠﺔ ﻏ ‪‬ﲑ ﻋﻨﻌﻨﺔ ﺃﰊ‬ ‫ﺍﻟﺰﺑﲑ)‪.(٣٣٦‬‬ ‫ﻒ ‪-‬ﻭﻫﻲ ﺍﳊﺠﺎﺭﺓ‬ ‫ﺿ ِ‬ ‫ﻭﻛﺎﻥ ج ﳜﻔﱢﻒ ﻫﺬﺍ ﺍﻟﺘﺸﻬﺪ ﺟﺪﹰﺍ ﺣﱴ ﻛﺄﻧﻪ ﻋﻠﻰ ﺍﻟ ‪‬ﺮ ْ‬ ‫)‪ (٣٣٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٦١ ،٢٥٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٠٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(٩٦٨‬‬ ‫)‪ (٣٣٦‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٤٣/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩٠٢‬‬


‫‪١٣٠‬‬ ‫ﺍﶈﻤﺎﺓ‪ -‬ﻭﱂ ﻳ‪‬ﻨﻘﻞ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﻗﻂﱡ ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻭﻻ ﻛﺎﻥ‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﻓِﺘﻨﺔ ﺍﶈﻴﺎ ﻭﺍﳌﻤﺎﺕ‪ ،‬ﻭﻓِﺘﻨ ِﺔ ﺍﳌﺴﻴﺢ‬ ‫ﺃﻳﻀﹰﺎ ﻳﺴﺘﻌﻴ ﹸﺬ ﻓﻴﻪ ﻣِﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻋﺬﺍ ِ‬ ‫ﲔ‬ ‫ﺐ ﺫﻟﻚ‪ ،‬ﻓﺈﳕﺎ ﻓﻬﻤﻪ ﻣﻦ ﻋﻤﻮﻣﺎﺕ ﻭﺇﻃﻼﻗﺎﺕ ﻗﺪ ﺻﺢ ﺗﺒﻴ ‪‬‬ ‫ﺍﻟﺪ‪‬ﺟﺎﻝ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤ ‪‬‬ ‫ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺗﻘﻴﻴﺪ‪‬ﻫﺎ ﺑﺎﻟﺘﺸﻬﺪ ﺍﻷﺧﲑ‪.‬‬ ‫ﰒ ﻛﺎﻥ ﻳﻨﻬﺾ ﻣﻜﺒ‪‬ﺮﹰﺍ ﻋﻠﻰ ﺻﺪﻭﺭ ﻗﺪﻣﻴﻪ ﻭﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻰ ﻓﺨﺬﻩ ﻛﻤﺎ‬ ‫ﺗﻘﺪﻡ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻓﹶﻊ ﻳﺪﻳﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﻫﻲ ﰲ ﺑﻌﺾ ﻃﺮﻕ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﹰﺎ)‪ ،(٣٣٧‬ﻋﻠﻰ ﺃ ﱠﻥ‬ ‫ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻟﻴﺴﺖ ﻣﺘﻔﻘﹰﺎ ﻋﻠﻴﻬﺎ ﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﺄﻛﺜﺮ ﺭﻭﺍﺗﻪ ﻻ ﻳﺬﻛﹸﺮﻭ‪‬ﺎ‪،‬‬ ‫ﻭﻗﺪ ﺟﺎ َﺀ ﺫِﻛﺮﻫﺎ ﻣﺼﺮﺣﹰﺎ ﺑﻪ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺣ‪‬ﻤﻴﺪ ﺍﻟﺴﺎﻋﺪﻱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‬ ‫ﻱ ‪‬ﻤﺎ ‪‬ﻣْﻨ ِﻜ‪‬ﺒْﻴﻪِ‪ ،‬ﻭ‪‬ﻳﻘِﻴ ‪‬ﻢ ﹸﻛ ﱠﻞ ﻋ‪‬ﻀ ٍﻮ ﰲ‬ ‫ﺇﺫﺍ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ‪ ،‬ﻛﺒ‪‬ﺮ‪ ،‬ﹸﺛﻢ‪ ‬ﺭﻓﻊ ‪‬ﻳ ‪‬ﺪْﻳ ِﻪ ﺣﱴ ﻳ‪‬ﺤﺎ ِﺫ ‪‬‬ ‫ﻱ ‪‬ﻤﺎ ‪‬ﻣْﻨ ِﻜ‪‬ﺒْﻴﻪِ‪ ،‬ﰒ ﻳﺮﻛ ‪‬ﻊ ﻭﻳ ‪‬‬ ‫ﻣﻮﺿﻌﻪ‪ ،‬ﰒ ‪‬ﻳ ﹾﻘﺮ‪‬ﺃ‪ ،‬ﰒ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺣﱴ ﻳ‪‬ﺤﺎ ِﺫ ‪‬‬ ‫ﻀﻊ‪ ‬ﺭﺍﺣﺘﻴﻪ ﻋﻠﻰ‬ ‫ﺏ ﺭﺃﺳﻪ ﻭﻻ ‪‬ﻳﻘﹾﻨ ‪‬ﻊ ﺑﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﻘﻮ ﹸﻝ‪ :‬ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻤ ْﻦ ‪‬ﺣ ِﻤ ‪‬ﺪﻩ‪ ،‬ﻭﻳ‪‬ﺮﹶﻓﻊ‪‬‬ ‫ﺭ‪‬ﻛﺒﺘﻴﻪ ﻣﻌﺘ ِﺪ ﹰﻻ ﻻ ﻳ‪‬ﺼﻮ‪ ‬‬ ‫ﺿﻌِﻪ‪ ،‬ﰒ ‪‬ﻳﻬْﻮﻱ ﺇﱃ ﺍﻷﺭْﺽ‪،‬‬ ‫ﻱ ‪‬ﻤﺎ ‪‬ﻣْﻨ ِﻜ‪‬ﺒْﻴﻪِ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹶﻘ ‪‬ﺮ ﹸﻛﻞﱡ ﻋ‪‬ﻈ ٍﻢ ﺇﱃ ‪‬ﻣ ْﻮ ِ‬ ‫‪‬ﻳ ‪‬ﺪْﻳ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺤ‪‬ﺎ ِﺫ ‪‬‬ ‫‪‬ﻭﻳ‪‬ﺠ‪‬ﺎﰲ ‪‬ﻳ ‪‬ﺪْﻳ ِﻪ ‪‬ﻋ ْﻦ ‪‬ﺟﻨْﺒْﻴ ِﻪ ﰒ ‪‬ﻳ ْﺮﹶﻓﻊ‪ ‬ﺭﹾﺃ ‪‬ﺳﻪ‪ ،‬ﻭ‪‬ﻳﹾﺜﻨِﻲ ِﺭ ْﺟﻠﹶﻪ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﻘﻌ‪‬ﺪ‪ ‬ﻋﹶﻠْﻴﻬ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﻔ‪‬ﺘﺢ‪ ‬ﹶﺃﺻ‪‬ﺎﺑﻊ ِﺭ ْﺟﹶﻠْﻴ ِﻪ‬ ‫ﺿﻌِﻪ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﺠِﻠﺲ‪ ‬ﻋﻠﹶﻰ ِﺭ ْﺟِﻠ ِﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ ﺣﱴ‪ .‬ﻳ‪‬ﺮِﻳ ‪‬ﺢ ﹸﻛﻞﱡ ﻋﻈ ٍﻢ ﺇﱃ ﻣ‪‬ﻮ ِ‬ ‫ﺇﺫﺍ ‪‬ﺳﺠ‪‬ﺪ‪ ،‬ﰒ ‪‬ﻳ ﹶﻜ‪‬ﺒﺮ‪ ،‬ﻭ‪‬ﻳ ْ‬ ‫ﻱ ِﺑ ِﻬﻤ‪‬ﺎ‬ ‫ﻳﻘﹸﻮ ‪‬ﻡ ﻓﻴﺼ‪‬ﻨﻊ‪ ‬ﰲ ﺍﻷﺧﺮﻯ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟﻚ‪ ،‬ﰒ ﺇﺫﹶﺍ ﻗﹶﺎ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ﹶﻛﻌ‪‬ﺘْﻴ ِﻦ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪْﻳ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﺤﺎ ِﺫ ‪‬‬ ‫ﺖ‬ ‫ﻼﺗِﻪ ‪‬ﻫ ﹶﻜﺬﹶﺍ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻛﹶﺎ‪‬ﻧ ِ‬ ‫ﺻﹶ‬ ‫ﺼﻠﱢﻲ ﺑ‪‬ﻘﻴ ﹶﺔ ‪‬‬ ‫ﺡ ﺍﻟﺼﻼﺓ‪ ،‬ﰒ ‪‬ﻳ ‪‬‬ ‫ﺼ‪‬ﻨﻊ‪ِ ‬ﻋْﻨ ‪‬ﺪ ﺍﻓﺘﺘﺎ ِ‬ ‫‪‬ﻣْﻨ ِﻜ‪‬ﺒْﻴ ِﻪ ﻛﻤﺎ ‪‬ﻳ ْ‬ ‫ﺴ ِﺮ ﻣ‪‬ﺘ‪‬ﻮﺭ‪‬ﻛﹰﺎ)‪ .(٣٣٨‬ﻫﺬﺍ‬ ‫ﺲ ‪‬ﻋﻠﹶﻰ ِﺷﻘﱢﻪ ﺍﻷْﻳ ‪‬‬ ‫ﺠ ‪‬ﺪ ﹸﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺃﺧﺮﺝ ﺭِﺟﻠﻴﻪ‪ ،‬ﻭ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺍﻟﺴ‪ْ ‬‬ ‫ﺳﻴﺎﻕ ﺃﰊ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﻫﻮ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻣﺼﺤﺤﹰﺎ ﻟﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻛﺎ ﹶﻥ ﻳﺮﻓﻊ‬ ‫ﻳﺪﻳﻪ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﰒ ﻛﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﺮﻳﲔ ﺑﻌﺪ‬ ‫ﺍﻟﻔﺎﲢﺔ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ﻭﻏﲑﻩ ﺇﱃ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﲟﺎ ﺯﺍﺩ ﻋﻠﻰ‬ ‫)‪ ،(١٨٤/٢) (٣٣٧‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٤٣)(٧٤١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٣/٣‬‬ ‫)‪ (٣٣٨‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(١٨٥٨‬ﻭﺃﺧﺮﺟﻪ ﳐﺘﺼﺮ‪‬ﺍ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(٨٦٢‬‬ ‫ﻭﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٥٤/٢‬‬


‫‪١٣١‬‬ ‫ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻷﺧﺮﻳﲔ‪ ،‬ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮ ِﻝ ﲝﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺬﻱ ﰲ )ﺍﻟﺼﺤﻴﺢ(‪ :‬ﺣﺰ ْﺭﻧ‪‬ﺎ‬ ‫ﻗﻴﺎ ‪‬ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺍﻟﻈﻬﺮ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﹶﻗﺪْﺭ ﻗِﺮﺍﺀﺓ )ﺃﱂ ﺗﱰﻳ ﹶﻞ ﺍﻟﺴ‪‬ﺠﺪﺓ(‪،‬‬ ‫ﻭﺣﺰﺭﻧﺎ ﻗﻴﺎﻣ‪‬ﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﺮﻳﲔ ﹶﻗ ْﺪ ‪‬ﺭ ﺍﻟﻨﺼﻒ ﻣِﻦ ﺫﻟﻚ‪ ،‬ﻭﺣﺰﺭﻧﺎ ﻗﻴﺎ ‪‬ﻣﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‬ ‫ﺍﻷﻭﻟﻴﲔ ﻣﻦ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﻗﺪﺭ ﻗﻴﺎﻣﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُ ْﺧ ‪‬ﺮ‪‬ﻳْﻴ ِﻦ ﻣﻦ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﰲ ﺍﻷُﺧﺮﻳﲔ ﻣﻦ‬ ‫ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺫﻟﻚ)‪.(٣٣٩‬‬ ‫ﻭﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻇﺎﻫ ‪‬ﺮ ﰲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‬ ‫ﺍﻷُﺧﺮﻳﲔ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﻭﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺑﻨﺎ‪ ،‬ﻓﻴﻘﺮﺃ ﰲ ﺍﻟﻈﱡﻬﺮ‬ ‫ﻭﺍﻟﻌﺼﺮ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺳ‪‬ﻮﺭﺗﲔ‪ ،‬ﻭﻳ‪‬ﺴﻤﻌﻨﺎ ﺍﻵﻳﺔ ﺃﺣﻴﺎﻧﹰﺎ‪ .‬ﺯﺍﺩ‬ ‫ﻣﺴﻠﻢ‪ :‬ﻭﻳﻘﺮﹸﺃ ﰲ ﺍﻷُﺧﺮﻳﲔ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ)‪ ،(٣٤٠‬ﻭﺍﳊﺪﻳﺜﺎﻥ ﻏﲑ ﺻﺮﳛﲔ ﰲ ﳏﻞ‬ ‫ﺍﻟﻨـﺰﺍﻉ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ ﺣ‪‬ﺰﺭ ﻣﻨﻬﻢ ﻭﲣﻤﲔ‪ ،‬ﻟﻴﺲ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻦ ﺗﻔﺴﲑ‬ ‫ﺲ ﻓﻌﻠﻪ ج‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻔﺎﲢﺔ‪،‬‬ ‫ﻧﻔ ِ‬ ‫ﺨﻞﱡ ‪‬ﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُﺧﺮﻳﲔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﻘﺮﺅﻫﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﻭﺃﻥ ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺃﻧﻪ ﱂ ﻳﻜﻦ ‪‬ﻳ ِ‬ ‫ﻛﺎﻥ ﻳﻘﺮﺅﻫﺎ ﰲ ﺍﻷﻭﻟﻴﲔ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ ﰲ ﻛﻞ ﺭﻛﻌﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ‬ ‫ﰲ ﺍﻻﻗﺘﺼﺎﺭ ﺃﻇﻬﺮ‪ ،‬ﻓﺈﻧﻪ ﰲ ﻣﻌﺮﺽ ﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻷﻭﻟﻴﲔ ﺑﺎﻟﻔﺎﲢﺔ‬ ‫ﻭﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﰲ ﺍﻷُﺧﺮﻳﲔ ﺑﺎﻟﻔﺎﲢﺔ‪ ،‬ﻛﺎﻥ ﻛﺎﻟﺘﺼﺮﻳﺢ ﰲ ﺍﺧﺘﺼﺎﺹ ﻛﻞ ﻗﺴﻢ ﲟﺎ ﺫﻛﺮ ﻓﻴﻪ‪،‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺃﻛﺜﺮ ﻓﻌﻠﻪ‪ ،‬ﻭﺭﲟﺎ ﻗﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُﺧﺮﻳﲔ ﺑﺸﻲﺀ‬ ‫ﺚ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﻫﺪﻳ‪‬ﻪ ج ﻛﺎﻥ ﺗﻄﻮﻳ ﹶﻞ‬ ‫ﻓﻮﻕ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳ ﹸ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻛﺎﻥ ﳜﻔﻔﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﲣﻔﻴﻒ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻄﻴﻠﻬﺎ‬ ‫ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻨﺖ ﻓﻴﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﺍﻹِﺳﺮﺍﺭ ﰲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‬ ‫ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺴﻤﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ‪،‬ﻭﺗﺮﻙ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ)‪ ،(٣٤١‬ﻭﻛﺎﻥ‬ ‫)‪ (٣٣٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣ ،٢٠٢/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٥٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٠٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٢/٣‬‬ ‫)‪ (٣٤٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٤٥١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٠٠ ،٧٩٩ ،٧٩٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٦٤/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(٨١٩‬‬ ‫)‪ (٣٤١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٣٩٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٤٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٨٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٣٥/٢‬‬


‫‪١٣٢‬‬ ‫ﳚﻬﺮ ‪‬ﺎ ﺃﺣﻴﺎﻧﹰﺎ)‪.(٣٤٢‬‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﻌﻞ ﰲ ﺍﻟﺼﻼﺓ ﺷﻴﺌﹰﺎ ﺃﺣﻴﺎﻧﹰﺎ ﻟِﻌﺎﺭﺽ ﱂ ﻳﻜﻦ ﻣﻦ ﻓﻌﻠﻪ ﺍﻟﺮﺍﺗﺐ‪،‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﳌﺎ ﺑﻌﺚ ج ﻓﺎﺭﺳﹰﺎ ﻃﻠﻴﻌﺔ‪ ،‬ﰒ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺟﻌﻞ ﻳﻠﺘ ِﻔﺖ‪ ‬ﰲ ﺍﻟﺼﻼﺓ ﺇﱃ‬ ‫ﺕ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﰲ‬ ‫ﺸﻌْﺐ ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻨﻪ ﺍﻟﻄﻠﻴﻌﺔ)‪ ،(٣٤٣‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ج ﺍﻻﻟﺘﻔﺎ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ‬ ‫ﻱ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﺳﺄﻟ ‪‬‬ ‫)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫ﻼ ِﺓ ﺍﹾﻟ ‪‬ﻌْﺒ ِﺪ()‪.(٣٤٤‬‬ ‫ﺸْﻴﻄﹶﺎ ﹸﻥ ِﻣ ْﻦ ﺻ ﹶ‬ ‫ﺨ‪‬ﺘِﻠﺴ‪‬ﻪ‪ ‬ﺍﻟ ‪‬‬ ‫ﺱ ‪‬ﻳ ْ‬ ‫ﻼ ‪‬‬ ‫ﺕ ﰲ ﺍﻟﺼﻼﺓ؟ ﻓﻘﺎﻝ‪) :‬ﻫ‪ ‬ﻮ ﺍ ْﺧِﺘ ﹶ‬ ‫ﺍﻻﻟﺘﻔﺎ ِ‬ ‫ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ‬ ‫ﺕ ﰲ ﺍﻟﺼ‪‬ﻼ ِﺓ ‪‬ﻫﹶﻠ ﹶﻜﺔﹲ‪ ،‬ﻓﺈﻥ‬ ‫ﺼﻼﹶﺓ‪ ،‬ﹶﻓِﺈﻥﱠ ﺍﻻﻟﺘﻔﺎ ‪‬‬ ‫ﺕ ﰲ ﺍﻟ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨﻲ‪ِ ‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ﻭ‪‬ﺍﻻﹾﻟِﺘﻔﹶﺎ ‪‬‬ ‫)‪(٣٤٥‬‬ ‫ﻭﻟﻜﻦ ﻟﻠﺤﺪﻳﺚ ﻋﻠﺘﺎﻥ‪:‬‬ ‫ﻛﺎﻥ ﻭ‪‬ﻻ ‪‬ﺑﺪ‪ ‬ﻓﻔﻲ ﺍﻟﺘﻄ ‪‬ﻮﻉِ‪ ،‬ﻻ ﰲ ﺍﻟﻔﺮﺽ(‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺇﻥ ﺭﻭﺍﻳﺔ ﺳﻌﻴﺪ ﻋﻦ ﺃﻧﺲ ﻻ ﺗﻌﺮﻑ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻥ ﰲ ﻃﺮﻳﻘﻪ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺟﺪﻋﺎﻥ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﺰﺍﺭ ﰲ ﻣﺴﻨﺪﻩ ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﻳ‪‬ﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻋﻦ ﺍﻟﻨﱯ ج‪) :‬ﻻ ﺻ‪‬ﻼﺓ‬ ‫ﻟِﻠﻤﻠﺘﻔﺖ()‪ .(٣٤٦‬ﻓﺄﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﺇﻥ ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳﻠﺤﻆ ﰲ ﺍﻟﺼﻼﺓ‬ ‫ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ‪ ،‬ﻭﻻ ﻳﻠﻮﻱ ﻋﻨﻘﻪ ﺧﻠﻒ ﻇﻬﺮﻩ( ﻓﻬﺬﺍ ﺣﺪﻳﺚ ﻻ ﻳﺜﺒ‪‬ﺖ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻴﻪ‪:‬‬ ‫ﺣﺪﻳﺚ ﻏﺮﻳﺐ)‪ .(٣٤٧‬ﻭﱂ ﻳﺰﺩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﺃﺧﱪﱐ ﺍﳌﻴﻤﻮﱐ ﺃﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﺳﻨﺪ ﺃﻥ‬ ‫ﺍﻟﻨﱯ ج‪ .‬ﻛﺎﻥ ﻳﻼﺣﻆ ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﺄﻧﻜﺮ ﺫﻟﻚ ﺇﻧﻜﺎﺭﹰﺍ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﺣﱴ ﺗﻐﲑ ﻭﺟﻬ‪‬ﻪ‪ ،‬ﻭﺗﻐﲑ‬ ‫ﻟﻮﻧ‪‬ﻪ‪ ،‬ﻭﲢﺮﻙ ﺑﺪﻧ‪‬ﻪ‪ ،‬ﻭﺭﺃﻳﺘ‪‬ﻪ ﰲ ﺣﺎﻝ ﻣﺎ ﺭﺃﻳﺘ‪‬ﻪ ﰲ ﺣﺎ ٍﻝ ﻗﻂﱡ ﺃﺳﻮﺃ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺎﻝ‪ .‬ﺍﻟﻨﱯ ج‪.‬‬ ‫ﻛﺎﻥ ﻳ‪‬ﻼﺣﻆ ﰲ ﺍﻟﺼﻼﺓ؟! ﻳﻌﲏ ﺃﻧﻪ ﺃﻧﻜﺮ ﺫﻟﻚ‪ ،‬ﻭﺃﺣﺴﺒﻪ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻟﻪ ﺇﺳﻨﺎﺩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ‬ ‫)‪ (٣٤٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٤٥‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١١٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٧/٢‬‬ ‫)‪ (٣٤٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٥٠١ ،٩١٦‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(٢٣٧/١‬ﻭﻭﺍﻓﻘﻪ‬ ‫ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٣٤٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٩٤/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٩٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩١٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٨/٣‬‬ ‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٠٦/٦‬‬ ‫)‪ (٣٤٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٥٨٩‬‬ ‫)‪ (٣٤٦‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(٨٠/٢‬‬ ‫)‪ (٣٤٧‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٨٧‬ﻭﺃﲪﺪ )‪ ،(٣٠٦ ،٣٧٥/١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٩/٣‬‬


‫‪١٣٣‬‬ ‫ﺭﻭﻯ ﻫﺬﺍ؟! ﺇﳕﺎ ﻫﺬﺍ ﻣﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﰒ ﻗﺎﻝ ﱄ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺚ ﺳﻌﻴﺪ ﻫﺬﺍ‪ ،‬ﻭﺿﻌﻒ ﺇﺳﻨﺎﺩﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻫﻮ ﻋﻦ ﺭﺟﻞ ﻋﻦ ﺳﻌﻴﺪ‪ ،‬ﻭﻗﺎﻝ‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻦ ﺣﺪﻳ ﹶ‬ ‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ‪ :‬ﺣﺪﺛﺖ ﺃﰊ ﲝﺪﻳﺚ ﺣﺴﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﻜﻮﰲ ﻗﺎﻝ‪:‬‬ ‫ﲰﻌﺖ ﺍﻟﻌﻼﺀ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﻣﻜﺤﻮ ﹰﻻ ﳛﺪ‪‬ﺙ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻭﻭﺍﺛﻠﺔ‪ :‬ﻛﺎﻥ ﺍﻟﻨﱯ ج‪ :‬ﺇﺫﺍ ﻗﺎﻡ‬ ‫ﺇﱃ ﺍﻟﺼﻼﺓ ﱂ ﻳﻠﺘﻔﺖ ﳝﻴﻨﹰﺎ ﻭﻻ ﴰﺎﻻﹰ‪ ،‬ﻭ ‪‬ﺭﻣ‪‬ﻰ ﺑﺒﺼﺮﻩ ﰲ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻩ‪ ،‬ﻓﺄﻧﻜﺮﻩ ﺟﺪﺍﹰ‪،‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺍﺿِﺮﺏ ﻋﻠﻴﻪ‪ .‬ﻓﺄﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺃﻧﻜﺮ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻛﺎﻥ ﺇﻧﻜﺎ ‪‬ﺭﻩ ﻟﻸﻭﻝ ﺃﺷﺪ‪ ،‬ﻷﻧﻪ‬ ‫ﺑﺎﻃﻞ ﺳﻨﺪﹰﺍ ﻭﻣﺘﻨﹰﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺇﳕﺎ ﺃﻧﻜﺮ ﺳﻨﺪﻩ‪ ،‬ﻭﺇﻻ ﻓﻤﺘﻨﻪ ﻏﲑ ﻣﻨﻜﺮ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻟﻮ ﺛﺒﺖ ﺍﻷﻭﻝ‪ ،‬ﻟﻜﺎﻥ ﺣﻜﺎﻳﺔ ﻓﻌﻞ ﹶﻓ ‪‬ﻌﹶﻠﻪ‪ ،‬ﻟﻌﻠﻪ ﻛﺎﻥ ﳌﺼﻠﺤﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺼﻼﺓ‬ ‫ﻛﻜﻼﻣﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﻭﺫﻭ ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻟﺼﻼﺓ ﳌﺼﻠﺤﺘﻬﺎ‪ ،‬ﺃﻭ ﳌﺼﻠﺤﺔ‬ ‫ﺴﻠﹸﻮﱄ ﻋﻦ ‪‬ﺳ ْﻬ ِﻞ ﺑﻦ ﺍﳊﻨﻈﻠﻴﺔ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﰊ ﻛﺒﺸﺔ ﺍﻟ ‪‬‬ ‫ﺏ ﺑﺎﻟﺼﻼﺓ ﻳﻌﲏ ﺻﻼ ﹶﺓ ﺍﻟﺼﺒﺢ‪ ،‬ﻓﺠﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻳﺼﻠﻲ ﻭﻫﻮ ﻳﻠﺘ ِﻔﺖ‪ ‬ﺇﱃ‬ ‫ﻗﺎﻝ‪ :‬ﺛﹸﻮ ‪‬‬ ‫)‪(٣٤٨‬‬ ‫ﻓﻬﺬﺍ‬ ‫ﺤﺮ‪‬ﺱ‪‬‬ ‫ﺐ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻳﻌﲏ ﻭﻛﺎﻥ ﺃﺭﺳﻞ ﻓﺎﺭﺳﹰﺎ ﺇﱃ ﺍﻟﺸ‪‬ﻌﺐ ﻣﻦ ﺍﻟﻠﻴﻞ ‪‬ﻳ ْ‬ ‫ﺍﻟﺸ‪‬ﻌ ِ‬ ‫ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﳉﻬﺎﺩ ﰲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻳﺪﺧﻞ ﰲ ﻣﺪﺍﺧﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻛﺼﻼﺓ‬ ‫ﺐ ﻣﻨﻪ ﻗﻮ ﹸﻝ ﻋﻤﺮ‪ :‬ﺇﱐ ﻷﺟﻬ‪‬ﺰ ﺟﻴﺸﻲ ﻭﺃﻧﺎ ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﻓﻬﺬﺍ ﲨﻊ ﺑﲔ ﺍﳉﻬﺎﺩ‬ ‫ﺍﳋﻮﻑ‪ ،‬ﻭﻗﺮﻳ ‪‬‬ ‫ﺝ ﻛﻨﻮﺯ ﺍﻟﻌﻠﻢ ﻣﻨﻪ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﻧﻈﲑﻩ ﺍﻟﺘﻔﻜﺮ ﰲ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﺳﺘﺨﺮﺍ ‪‬‬ ‫ﺕ ﺍﻟﻐﺎﻓﻠﲔ ﺍﻟﱠﻼﻫﲔ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻟﻮﻥ ﺁَﺧﺮ‪،‬‬ ‫ﲨ ‪‬ﻊ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﺬﺍ ﻟﻮﻥ‪ ،‬ﻭﺍﻟﺘﻔﺎ ‪‬‬ ‫ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﻬﺪﻳﻪ ﺍﻟﺮﺍﺗﺐ ج ﺇﻃﺎﻟ ﹸﺔ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﻣﻦ ﺍﻟﺮ‪‬ﺑﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻷُﺧﺮﻳﲔ‪ ،‬ﻭﺇﻃﺎﻟﺔ‬ ‫ﺍﻷﻭﱃ ﻣﻦ ﺍﻷﻭﻟﻴﲔ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﻌﺪ ﻟﻌﻤﺮ‪ :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻃﻴ ﹸﻞ ﰲ ﺍﻷﻭﻟﻴﲔ‪،‬‬ ‫ﻱ ﺑﺼﻼﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪.‬‬ ‫ﻭﺃﺣﺬﻑ ﰲ ﺍﻷُﺧﺮﻳﲔ‪ ،‬ﻭﻻ ﺁﻟﹸﻮ ﺃﻥ ﺃﻗﺘﺪ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج‪ .‬ﺇﻃﺎﻟﹶﺔ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪ :‬ﻓﺮﺽ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﱠ ِﻪ ج‪،‬ﺯِﻳﺪ ﰲ ﺻﻼﺓ ﺍﳊﻀﺮ‪ ،‬ﺇﻻ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺈ‪‬ﺎ ﹸﺃِﻗﺮ‪‬ﺕ ﻋﻠﻰ ﺣﺎﳍﺎ ﻣﻦ ﺃﺟﻞ ﻃﻮﻝ ﺍﻟﻘﺮﺍﺀﺓ‪،‬‬ ‫)‪ (٣٤٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٩١٦‬ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪.‬‬


‫‪١٣٤‬‬ ‫ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻷ‪‬ﺎ ﻭﺗﺮ ﺍﻟﻨﻬﺎﺭ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ()‪ (٣٤٩‬ﻭﺃﺻﻠﻪ ﰲ‬ ‫)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ()‪ ،(٣٥٠‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج ﰲ ﺳﺎﺋﺮ ﺻﻼﺗﻪ ﺇﻃﺎﻟ ﹸﺔ ﺃﻭﳍﺎ ﻋﻠﻰ ﺁﺧﺮﻫﺎ‪،‬‬ ‫ﻛﻤﺎ ﻓﻌﻞ ﰲ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻭﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﳌﺎ ﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ ﻃﻮﻳﻠﺘﲔ‪ ،‬ﰒ ﺭﻛﻌﺘﲔ ﻭﳘﺎ ﺩﻭﻥ‬ ‫ﺍﻟﻠﺘﲔ ﻗﺒﻠﻬﻤﺎ‪ ،‬ﰒ ﺭﻛﻌﺘﲔ ﻭﳘﺎ ﺩﻭﻥ ﺍﻟﻠﺘﲔ ﻗﺒﻠﻬﻤﺎ‪ ،‬ﺣﱴ ﺃﰎ ﺻﻼﺗﻪ‪ .‬ﻭﻻ ﻳ‪‬ﻨﺎﻗﺾ ﻫﺬﺍ‬ ‫ﺡ ﻗﻴﺎﻡ‬ ‫ﺍﻓﺘﺘﺎﺣ‪‬ﻪ ج ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﺬﻟﻚ‪ ،‬ﻷﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﻣﻔﺘﺎ ‪‬‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻬﻤﺎ ﲟﱰﻟﺔ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻴﻬﻤﺎ ﺃﺣﻴﺎﻧﹰﺎ ﺑﻌﺪ ﻭﺗﺮﻩ‪ ،‬ﺗﺎﺭﺓ ﺟﺎﻟِﺴﺎﹰ‪ ،‬ﻭﺗﺎﺭﺓ‬ ‫ﻼِﺗﻜﹸ ْﻢ ﺑِﺎﻟﻠﱠْﻴ ِﻞ ِﻭﺗْﺮﹰﺍ()‪ (٣٥١‬ﻓﺈﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﻻ‬ ‫ﺻﹶ‬ ‫ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻣﻊ ﻗﻮﻟﻪ‪) :‬ﺍ ْﺟ ‪‬ﻌﻠﹸﻮﺍ ﺁﺧ ‪‬ﺮ ‪‬‬ ‫ﺗ‪‬ﻨﺎﻓﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻐﺮﺏ ﻭﺗ ‪‬ﺮ ﻟﻠﻨﻬﺎﺭ‪ ،‬ﻭﺻﻼ ﹸﺓ ﺍﻟﺴﻨﺔ ﺷﻔﻌﹰﺎ ﺑﻌﺪﻫﺎ ﻻ ﻳ‪‬ﺨﺮﺟﻬﺎ‬ ‫ﻋﻦ ﻛﻮ‪‬ﺎ ﻭﺗﺮﹰﺍ ﻟﻠﻨﻬﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻮﺗ ‪‬ﺮ ﳌﹶﺎ ﻛﺎﻥ ﻋﺒﺎﺩﺓ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻫﻮ ﻭﺗﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻛﺎﻧﺖ‬ ‫ﺍﻟﺮﻛﻌﺘﺎﻥ ﺑﻌﺪﻩ ﺟﺎﺭﻳﺘﲔ ﳎﺮﻯ ﺳﻨﺔ ﺍﳌﻐﺮﺏ‪ ،‬ﻣﻦ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﻐﺮﺏ ﻓﺮﺿﺎﹰ‪ ،‬ﻛﺎﻧﺖ‬ ‫ﳏﺎﻓﻈﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻨﺘﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﳏﺎﻓﻈﺘﻪ ﻋﻠﻰ ﺳﻨﺔ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺻﻞ ﻣﻦ‬ ‫ﻳﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻮﺗﺮ ﻇﺎﻫ ‪‬ﺮ ﺟﺪﺍﹰ‪ ،‬ﻭﺳﻴﺄﰐ ﻣﺰﻳﺪ ﻛﻼﻡ ﰲ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﺷﺮﻳﻔﺔ ﻟﻌﻠﻚ ﻻ ﺗﺮﺍﻫﺎ ﰲ ﻣﺼﻨﻒ‪ ،‬ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧﲑِ‪ ،‬ﺟﻠﺲ ﻣﺘﻮﺭ‪‬ﻛﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻔﻀﻲ ﺑﻮﺭﻛﻪ ﺇﱃ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﻳ‪‬ﺨﺮﺝ ﻗﺪﻣﻪ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻓﻬﺬﺍ ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺭ‪‬ﻭﻳﺖ ﻋﻨﻪ ج ﰲ ﺍﻟﺘﻮ ‪‬ﺭ ِﻙ‪ .‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺣﺪﻳﺚ‬ ‫ﺃﰊ ﺣ‪‬ﻤﻴﺪ ﺍﻟﺴﺎﻋﺪﻱ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﳍﻴﻌﺔ ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ(‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﲪﻴﺪ ﺍﻟﺴﺎﻋﺪﻱ ﻣﻦ ﻏﲑ ﻃﺮﻳﻖ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬ ‫ﺣﺪﻳﺜﻪ)‪.(٣٥٢‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﲪﻴﺪ ﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ‬ ‫)‪ (٣٤٩‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٥٤٤‬ﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٣٠٥‬‬ ‫)‪ ،(٣٩٢/١) (٣٥٠‬ﻭﻣﺴﻠﻢ )‪ ،(٦٨٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٩٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٦ ،٢٢٥/١‬‬ ‫)‪ (٣٥١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٦/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٧٥١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٣٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٣١/٣‬‬ ‫)‪ (٣٥٢‬ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ )‪ ،(٤٩١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٣٤٧/١‬‬


‫‪١٣٥‬‬ ‫)‪(٣٥٣‬‬

‫ﺟﻠﺲ ﰲ ﺍﻟﺮ‪‬ﻛﻌﺔ ﺍﻵﺧﺮﺓ‪ ،‬ﹶﻗﺪ‪‬ﻡ ﺭﺟﻠﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ ﻭﻧﺼﺐ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﻗﻌﺪ ﻋﻠﻰ ﻣﻘﻌﺪﺗﻪ‬ ‫ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﻮﺍﻓﻖ ﺍﻷﻭﻝ ﰲ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟ ‪‬ﻮﺭِﻙ‪ ،‬ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻭﺻﻒ ﰲ ﻫﻴﺌﺔ ﺍﻟ ﹶﻘ ‪‬ﺪﻣ‪‬ﲔ ﱂ‬ ‫ﺗﺘﻌﺮﺽ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﱃ ﳍﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ‪ :‬ﺃﻧﻪ‬ ‫ﺵ ﻗﺪﻣﻪ ﺍﻟﻴﻤﲎ)‪ ،(٣٥٤‬ﻭﻫﺬﻩ ﻫﻲ‬ ‫ج ﻛﺎﻥ ﳚﻌﻞ ﻗﺪﻣﻪ ﺍﻟﻴ‪‬ﺴﺮﻯ ﺑﲔ ﻓﺨﺬﻩ ﻭﺳﺎﻗﻪ‪ ،‬ﻭﻳﻔﺮ ‪‬‬ ‫ﳋ ‪‬ﺮﻗِﻲ ﰲ )ﳐﺘﺼﺮﻩ( ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﻟﻠﺼﻔﺘﲔ ﺍﻷﻭﻟﻴﲔ ﰲ‬ ‫ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍ ِ‬ ‫ﺇﺧﺮﺍﺝ ﺍﻟﻴﺴﺮﻯ ﻣﻦ ﺟﺎﻧﺒﻪ ﺍﻷﳝﻦ‪ ،‬ﻭﰲ ﻧﺼﺐ ﺍﻟﻴ‪‬ﻤﲎ‪ ،‬ﻭﻟﻌﻠﻪ ﻛﺎﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﺗﺎﺭﺓ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺗﺎﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺃﻇﻬﺮ‪.‬‬ ‫ﻭﳛﺘﻤِﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﱂ ﻳ‪‬ﺬﻛﺮ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﺬﺍ ﺍﻟﺘﻮﺭ ‪‬ﻙ ﺇﻻ‬ ‫ﺹ ﺑﺎﻟﺼﻼﺓ ﺍﻟﱵ‬ ‫ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻗﺎﻝ ﺍ ِﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪ :‬ﻫﺬﺍ ﳐﺼﻮ ‪‬‬ ‫ﻓﻴﻬﺎ ﺗﺸﻬﺪﺍﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻮﺭﻙ ﻓﻴﻬﺎ ‪‬ﺟﻌِﻞ ﻓﺮﻗﹰﺎ ﺑﲔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳ‪‬ﺴﻦ‬ ‫ﲣﻔﻴﻔﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳉﺎﻟﺲ ﻓﻴﻪ ﻣﺘﻬﻴﺌﹰﺎ ﻟﻠﻘﻴﺎﻡ‪ ،‬ﻭﺑﲔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬ ‫ﺍﳉﺎﻟﺲ ﻓﻴﻪ ﻣ‪‬ﻄﻤﺌﻨﹰﺎ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺘﻜﻮ ﹸﻥ ﻫﻴﺌﺔ ﺍﳉﻠﻮﺳﲔ ﻓﺎﺭﻗﺔ ﺑﲔ ﺍﻟﺘﺸﻬﺪﻳﻦ‪،‬ﻣﺬﻛﺮﺓ ﻟﻠﻤﺼﻠﻲ ﺣﺎﻟﻪ‪ .‬ﻓﻴﻬﻤﺎ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﺑﺎ ﺣ‪‬ﻤﻴﺪ ﺇﳕﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻋﻨﻪ ﰲ ﺍﳉﻠﺴﺔ ﺍﻟﱵ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻟﺜﺎﱐ‪،‬‬ ‫ﻓﺈﻧﻪ ﺫﻛﺮ ﺻﻔﺔ ﺟﻠﻮﺳﻪ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﳚﻠﺲ ﻣﻔﺘﺮﺷﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﻭﺇﺫﺍ‬ ‫ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻵﺧﺮﺓ( ﻭﰲ ﻟﻔﻆ‪) :‬ﻓﺈﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ(‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻪ‪ :‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻠﺴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺃﺧﺮﺝ ﺭﺟﻠﻪ‬ ‫ﺍﻟﻴ‪‬ﺴﺮﻯ‪ ،‬ﻭﺟﻠﺲ ﻋﻠﻰ ﺷﻘﻪ ﻣﺘﻮﺭ‪‬ﻛﺎﹰ‪ ،‬ﻓﻬﺬﺍ ﻗﺪ ﳛﺘﺞ ﺑﻪ ﻣﻦ ﻳﺮﻯ ﺍﻟﺘﻮﺭﻙ ﻳ‪‬ﺸﺮﻉ ﰲ ﻛﻞ‬ ‫ﺗﺸﻬﺪ ﻳﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻴﺘﻮﺭﻙ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﺑﺼﺮﻳﺢ ﰲ‬ ‫ﻕ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺍﻟﺘﺸﻬﺪ‪،‬ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ‬ ‫ﺍﻟﺪ‪‬ﻻﻟﺔ‪ ،‬ﺑﻞ ﺳﻴﺎ ‪‬‬ ‫ﺍﻟﺮﺑﺎﻋﻴﺔ ﻭﺍﻟﺜﻼﺛﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺫﻛﺮ ﺻﻔﺔ ﺟﻠﻮﺳﻪ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﻭﻗﻴﺎﻣﻪ ﻣﻨﻪ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﺣﱴ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﺠﺪﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺟﻠﺲ ﻣﺘﻮﺭ‪‬ﻛﹰﺎ( ﻓﻬﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻇﺎﻫﺮ ﰲ ﺍﺧﺘﺼﺎﺹ‬ ‫ﻫﺬﺍ ﺍﳉﻠﻮﺱ ﺑﺎﻟﺘﺸﻬﺪ ﺍﻟﺜﺎﱐ‪.‬‬ ‫)‪ (٣٥٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٥٥/٢‬‬ ‫)‪ (٣٥٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٧٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٨٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٣٧/٢‬‬


‫‪١٣٦‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ‪‬ﺟﻠﹶﺲ ﰲ ﺍﻟﺘﺸﻬ‪‬ﺪ‪ ،‬ﻭﺿﻊ ﻳﺪ‪‬ﻩ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻓﺨﺬِﻩ ﺍﻟﻴﻤﲎ‪ ،‬ﻭﺿ ‪‬ﻢ ﺃﺻﺎﺑﻌﻪ‬ ‫ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻧﺼ‪‬ﺐ ﺍﻟﺴﺒﺎﺑﺔ‪ .‬ﻭﰲ ﻟﻔﻆ‪ :‬ﻭﻗﺒﺾ ﺃﺻﺎﺑﻌﻪ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ‬ ‫ﻓﺨﺬﻩ ﺍﻟﻴﺴﺮﻯ‪ .‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ)‪.(٣٥٥‬‬ ‫ﻭﻗﺎﻝ ﻭﺍﺋِﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪) :‬ﺟﻌﻞ ‪‬ﺣ ‪‬ﺪ ِﻣ ْﺮﹶﻓﻘِﻪ ﺍﻷﳝﻦ ﻋﻠﻰ ﻓﹶﺨﺬِﻩ ﺍﻟﻴﻤﲎ‪ ،‬ﰒ ﻗﺒﺾ ﺛﻨﺘﲔ‬ ‫ﻣﻦ ﺃﺻﺎﺑﻌﻪ‪ ،‬ﻭﺣﻠﱠﻖ ﺣﻠﻘﺔ‪ ،‬ﰒ ﺭﻓﻊ ﺃﺻﺒﻌﻪ ﻓﺮﺃﻳﺘﻪ ﻳ‪‬ﺤﺮﻛﻬﺎ ﻳﺪﻋ‪‬ﻮ ‪‬ﺎ( ﻭﻫﻮ ﰲ‬ ‫)ﺍﻟﺴﻨﻦ()‪.(٣٥٦‬‬ ‫ﲔ()‪.(٣٥٧‬‬ ‫ﺴ ‪‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ) ‪‬ﻋ ﹶﻘ ‪‬ﺪ ﺛﹶﻼﹶﺛ ﹶﺔ ‪‬ﻭﺧ‪‬ﻤ ِ‬ ‫ﺕ ﻛﻠﱡﻬﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻗﺎﻝ‪ :‬ﻗﺒﺾ ﺃﺻﺎﺑﻌﻪ ﺍﻟﺜﻼﺙ‪ ،‬ﺃﺭﺍﺩ ﺑﻪ‪ :‬ﺃﻥ‬ ‫ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎ ‪‬‬ ‫ﺍﻟﻮﺳﻄﻰ ﻛﺎﻧﺖ ﻣﻀﻤﻮﻣﺔ ﱂ ﺗﻜﻦ ﻣﻨﺸﻮﺭﺓ ﻛﺎﻟﺴﺒﺎﺑﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻗﺒﺾ ﺛﻨﺘﲔ ﻣﻦ ﺃﺻﺎﺑﻌﻪ‪،‬‬ ‫ﺃﺭﺍﺩ‪ :‬ﺃﻥ ﺍﻟﻮﺳﻄﻰ ﱂ ﺗﻜﻦ ﻣﻘﺒﻮﺿﺔ ﻣﻊ ﺍﻟﺒﻨﺼﺮ‪ ،‬ﺑﻞ ﺍﳋﻨﺼﺮ ﻭﺍﻟﺒﻨﺼﺮ ﻣﺘﺴﺎﻭﻳﺘﺎﻥ ﰲ ﺍﻟﻘﺒﺾ‬ ‫ﺩﻭﻥ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﻗﺪ ﺻﺮ‪‬ﺡ ﺑﺬﻟﻚ ﻣﻦ ﻗﺎﻝ‪ :‬ﻭﻋﻘﺪ ﺛﻼﺛﺔ ﻭﲬﺴﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺳﻄﻰ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﻌﻘﺪ ﺗﻜﻮ ﹸﻥ ﻣﻀﻤﻮﻣﺔ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻣﻘﺒﻮﺿﺔ ﻣﻊ ﺍﻟﺒﻨﺼﺮ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﺸﻜﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﻫﺬﺍ‪ ،‬ﺇﺫ ﻋﻘ ‪‬ﺪ ﺛﻼﺙ ﻭﲬﺴﲔ ﻻ ﻳ‪‬ﻼﺋِﻢ ﻭﺍﺣﺪﺓ ﻣﻦ‬ ‫ﺍﻟﺼﻔﺘﲔ ﺍﳌﺬﻛﻮﺭﺗﲔ‪ ،‬ﻓﺈﻥ ﺍﳋﻨﺼﺮ ﻻ ﺑﺪ ﺃﻥ ﺗﺮﻛﺐ ﺍﻟﺒﻨﺼﺮ ﰲ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪.‬‬ ‫ﺾ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﺑﺄﻥ ﺍﻟﺜﻼﺛﺔ ﳍﺎ ﺻﻔﺘﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﻘﺪ‪ :‬ﻗﺪﳝﺔ‪،‬‬ ‫ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻦ ﻫﺬﺍ ﺑﻌ ‪‬‬ ‫ﻭﻫﻲ ﺍﻟﱵ ﺫﻛﺮﺕ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻷﺻﺎﺑﻊ ﺍﻟﺜﻼﺙ ﻣﻀﻤﻮﻣﺔ ﻣﻊ ﲢﻠﻴﻖ‬ ‫ﺍ ِﻹ‪‬ﺎﻡ ﻣﻊ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻭﺣﺪﻳﺜﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﻴﻮﻡ ﺑﲔ ﺃﻫﻞ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺒﺴ‪‬ﻂ ﺫﺭﺍﻋﻪ ﻋﻠﻰ ﻓﺨﺬﻩ ﻭﻻ ﳚﺎﻓﻴﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺣﺪ ﻣﺮﻓﻘﻪ ﻋﻨﺪ ﺁﺧﺮ ﻓﺨﺬﻩ‪،‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻴ‪‬ﺴﺮﻯ‪ ،‬ﻓﻤﻤﺪﻭﺩﺓ ﺍﻷﺻﺎﺑﻊ ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﺍﻟﻴ‪‬ﺴﺮﻯ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺴﺘﻘﺒﻞ ﺑﺄﺻﺎﺑﻌﻪ ﺍﻟﻘﺒﻠﺔ ﰲ ﺭﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﰲ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﰲ ﺳﺠﻮﺩﻩ‪ ،‬ﻭﰲ ﺗﺸﻬﺪﻩ‪،‬‬ ‫ﻭﻳﺴﺘﻘﺒﻞ ﺃﻳﻀﹰﺎ ﺑﺄﺻﺎﺑﻊ ﺭﺟﻠﻴﻪ ﺍﻟﻘﺒﻠﺔ ﰲ ﺳﺠﻮﺩﻩ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﻛﻞ ﺭﻛﻌﺘﲔ‪ :‬ﺍﻟﺘﺤﻴﺎﺕ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻛﺎﻥ ﻳﺪﻋﻮ ﻓﻴﻬﺎ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺴﺒﻌﺔ ﻣﻮﺍﻃﻦ‪.‬‬ ‫)‪ ،(٥٨٠) (٣٥٥‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٩٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣٧/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩١٣‬‬ ‫)‪ (٣٥٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٥٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٣٧/٣ ،١٢٧ ،١٢٦/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣١٨/٤‬‬ ‫)‪ (٣٥٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٨٠‬‬


‫‪١٣٧‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺑﻌﺪ ﺗﻜﺒﲑﺓ ﺍﻹِﺣﺮﺍﻡ ﰲ ﳏﻞ ﺍﻻﺳﺘﻔﺘﺎﺡ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﻭﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻮﺗﺮ ﻭﺍﻟﻘﻨﻮﺕ ﺍﻟﻌﺎﺭﺽ ﰲ ﺍﻟﺼﺒﺢ‬ ‫ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﺇﻥ ﺻﺢ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﻧﻈﺮﹰﺍ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﻌﺪ ﺍﻻﻋﺘﺪﺍﻝ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺃﻭﰱ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻗﺎﻝ‪:‬‬ ‫ﺴ ‪‬ﻤﺎﻭ‪‬ﺍﺕِ‪ ،‬ﻭ ِﻣ ﹾﻞ َﺀ ﺍ َﻷ ْﺭﺽِ‪ ،‬ﻭ ِﻣ ﹾﻞ َﺀ‬ ‫ﺤ ْﻤﺪ‪ِ ،‬ﻣ ﹾﻞ َﺀ ﺍﻟ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫)ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﻠﱠﻪ ِﳌ ْﻦ ‪‬ﺣ ِﻤ ‪‬ﺪﻩ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﺖ ِﻣ ْﻦ ﺷ‪‬ﻲ ٍﺀ ‪‬ﺑ ْﻌﺪ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻃﻬ‪‬ﺮﻧِﻲ ﺑِﺎﻟﺜﱠﻠ ِﺞ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﺮﺩِ‪ ،‬ﻭ‪‬ﺍﳌﹶﺎ ِﺀ ﺍﻟﺒ‪‬ﺎ ِﺭﺩِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻃ ‪‬ﻬ ْﺮﻧِﻲ ِﻣ ‪‬ﻦ‬ ‫ﻣ‪‬ﺎ ِﺷﹾﺌ ‪‬‬ ‫)‪(٣٥٨‬‬ ‫ﺏ ﺍ َﻷْﺑ‪‬ﻴﺾ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳ ِﺦ( ‪.‬‬ ‫ﺨﻄﹶﺎﻳ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﻟﺬﱡﻧ‪‬ﻮ ِ‬ ‫ﺤ ْﻤ ِﺪﻙ‪ ،‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﺍ ﹾﻏ ِﻔ ْﺮ‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭِﺑ ‪‬‬ ‫ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﰲ ﺭﻛﻮﻋﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﻟِﻲ()‪.(٣٥٩‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﺳﺠﻮﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻏﺎﻟﺐ ﺩﻋﺎﺋﻪ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‪.‬‬ ‫)‪(٣٦٠‬‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ ﻭﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪،‬‬ ‫ﻭﺣﺪﻳﺚ ﹶﻓﻀ‪‬ﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ)‪ (٣٦١‬ﻭﺃﻣﺮ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺴﺠﻮﺩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺃﻭ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺫﻟﻚ ﻣِﻦ‬ ‫ﻫﺪﻳﻪ ج ﺃﺻﻼﹰ‪ ،‬ﻭﻻ ﺭﻭﻱ ﻋﻨﻪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻭﻻ ﺣﺴﻦ‪.‬‬ ‫ﻭﺃﻣﺎ ﲣﺼﻴﺺ ﺫﻟﻚ ﺑﺼﻼﰐ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻞ ﺫﻟﻚ ﻫﻮ ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣﻦ‬ ‫ﺧﻠﻔﺎﺋﻪ‪ ،‬ﻭﻻ ﺃﺭﺷﺪ ﺇﻟﻴﻪ ﹸﺃﻣ‪‬ﺘﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺍﺳﺘﺤﺴﺎﻥ ﺭﺁﻩ ﻣﻦ ﺭﺁﻩ ﻋﻮﺿﹰﺎ ﻣﻦ ﺍﻟﺴﻨ‪‬ﺔ ﺑﻌﺪﳘﺎ‪،‬‬ ‫ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ .‬ﻭﻋﺎﻣﺔ ﺍﻷﺩﻋﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺼﻼﺓ ﺇﳕﺎ ﻓﻌﻠﹶﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺮ ‪‬ﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﺍﻟﻼﺋﻖ ﲝﺎﻝ ﺍﳌﺼﻠﻲ‪ ،‬ﻓﺈﻧﻪ ﻣﻘﺒﻞ ﻋﻠﻰ ﺭﺑﻪ‪ ،‬ﻳﻨﺎﺟﻴﻪ ﻣﺎ ﺩﺍﻡ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﺫﺍ ﺳﻠﱠﻢ ﻣﻨﻬﺎ‪،‬‬ ‫ﺍﻧﻘﻄﻌﺖ ﺗﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ‪ ،‬ﻭﺯﺍﻝ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺑﲔ ﻳﺪﻳﻪ ﻭﺍﻟﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﺮﻙ ﺳﺆﺍﻟﻪ ﰲ‬ ‫ﺣﺎﻝ ﻣﻨﺎﺟﺎﺗﻪ ﻭﺍﻟﻘﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﺍﻹِﻗﺒﺎﻝ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻳﺴﺄﻟﻪ ﺇﺫﺍ ﺍﻧﺼﺮﻑ ﻋﻨﻪ؟! ﻭﻻ ﺭﻳﺐ ﺃﻥ‬ ‫)‪ (٣٥٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٤٤٦‬‬ ‫)‪ (٣٥٩‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣٦٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٨٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٨٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٥٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩٠٩‬‬ ‫)‪ (٣٦١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤٧٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٨١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٤٤/٣‬‬


‫‪١٣٨‬‬ ‫ﻋﻜﺲ ﻫﺬﺍ ﺍﳊﺎﻝ ﻫﻮ ﺍﻷﻭﱃ ﺑﺎﳌﺼﻠﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺎ ﻫﻨﺎ ﻧﻜﺘﺔ ﻟﻄﻴﻔﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﳌﺼﻠﻲ ﺇﺫﺍ‬ ‫ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻠﹼﻪ ﻭﻫﻠﱠﻠﻪ ﻭﺳﺒ‪‬ﺤﻪ ‪‬ﻭ ‪‬ﺣ ِﻤﺪ‪‬ﻩ ﻭﻛﺒ‪‬ﺮﻩ ﺑﺎﻷﺫﻛﺎﺭ ﺍﳌﺸﺮﻭﻋﺔ ﻋﻘﻴﺐ‬ ‫ﱯ ج ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻳﺪﻋﻮ ﲟﺎ ﺷﺎﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﺩﻋﺎﺅﻩ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳ‪‬ﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨ ‪‬‬ ‫ﻋﻘﻴ ‪‬‬ ‫ﺐ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻻ ﻟﻜﻮﻧﻪ ﺩﺑﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻣﻦ ﺫﻛﺮ ﺍﻟﻠﹼﻪ‪ ،‬ﻭ ‪‬ﺣ ِﻤﺪ‪‬ﻩ‪ ،‬ﻭﺃﺛﲎ‬ ‫ﺐ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻰ‪ ،‬ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﺳﺘﺤﺐ ﻟﻪ ﺍﻟﺪﻋﺎ ُﺀ ﻋﻘﻴ ‪‬‬ ‫ﺤ ْﻤ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﻟﱠﺜﻨ‪‬ﺎ ِﺀ ‪‬ﻋﹶﻠْﻴﻪِ‪ ،‬ﹸﺛﻢ‪ ‬ﻟِﻴﺼ ﱢﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ‬ ‫ﺻﻠﱠﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻢْ‪ ،‬ﹶﻓ ﹾﻠﻴ‪‬ﺒﺪﹾﺃ ِﺑ ‪‬‬ ‫ﻓﹶﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ )ﺇِﺫﺍ ‪‬‬ ‫ج‪ ،‬ﹸﺛﻢ‪ِ ‬ﻟ‪‬ﻴ ْﺪﻉ‪ِ ‬ﺑﻤ‪‬ﺎ ﺷ‪‬ﺎ َﺀ( ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ)‪.(٣٦٢‬‬ ‫ﻓﺼﻞ‬

‫ﰒ ﻛﺎﻥ ج ﻳ‪‬ﺴﻠﻢ ﻋﻦ ﳝﻴﻨﻪ‪ :‬ﺍﻟﺴﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻴ ﹸﻜ ْﻢ ‪‬ﻭ ‪‬ﺭ ْﺣ ‪‬ﻤﺔﹸ ﺍﻟﻠﹼﻪ‪ ،‬ﻭ ‪‬ﻋ ْﻦ ﻳﺴﺎﺭﻩ ﻛﺬﻟﻚ‪ .‬ﻫﺬﺍ‬ ‫ﻛﹶﺎ ﹶﻥ ﻓِﻌﻠﻪ ﺍﻟﺮﺍﺗﺐ ﺭﻭﺍﻩ ﻋﻨﻪ ﲬﺴ ﹶﺔ ﻋﺸﺮ ﺻﺤﺎﺑﻴﺎﹰ‪ ،‬ﻭﻫﻢ‪ :‬ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺳﻌ ‪‬ﺪ ﺑﻦ‬ ‫ﺃﰊ ﻭﻗﺎﺹ‪ ،‬ﻭﺳﻬ ﹸﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ‪ ،‬ﻭﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪،‬‬ ‫ﻭﺣ‪‬ﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‪ ،‬ﻭﻋﻤ‪‬ﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‪ ،‬ﻭﺍﻟﱪﺍﺀ ﺑﻦ‬ ‫ﻋﺎﺯﺏ‪ ،‬ﻭﺃﺑﻮ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﻃﻠﻖ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻭﺃﻭﺱ ﺑﻦ ﺃﻭﺱ‪،‬ﻭﺃﺑﻮ ﺭﻣﺜﺔ‪ ،‬ﻭﻋﺪﻱ ﺑﻦ‬ ‫ﻋﻤﲑﺓ‪،‬ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ‪.‬‬ ‫)‪(٣٦٣‬‬ ‫ﻭﻟﻜﻦ ﱂ ﻳﺜﺒﺖ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺴﻠﱢﻢ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ‬ ‫ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺃﻧﻪ ج‪ :‬ﻛﺎﻥ‬ ‫ﻋﻨﻪ ﺫﻟﻚ ﻣِﻦ ﻭﺟﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﺃﺟﻮ ‪‬ﺩ ﻣﺎ ﻓﻴﻪ ﺣﺪﻳ ﹸ‬ ‫ﻳ‪‬ﺴﻠﻢ ﺗﺴﻠﻴﻤ ﹰﺔ ﻭﺍﺣﺪﺓ‪ :‬ﺍﻟﺴﻼ ‪‬ﻡ ﻋﻠﻴﻜﻢ ﻳﺮﻓﻊ ‪‬ﺎ ﺻﻮﺗﻪ ﺣﱴ ﻳ‪‬ﻮِﻗﻈﹶﻨﺎ)‪ ،(٣٦٤‬ﻫﻮ ﺣﺪﻳﺚ‬ ‫ﻣﻌﻠﻮﻝ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻟﻜﻨﻪ ﻛﺎﻥ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺍﻟﺬﻳﻦ ‪‬ﺭﻭ‪‬ﻭﺍ ﻋﻨﻪ ﺍﻟﺘﺴﻠﻴﻤﺘﲔ ‪‬ﺭ ‪‬ﻭﻭْﺍ ﻣﺎ‬ ‫ﺚ ﻋﺎﺋﺸﺔ ﻟﻴﺲ ﺻﺮﳛﹰﺎ ﰲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ‬ ‫ﺷﺎﻫﺪﻭﻩ ﰲ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﻔﻞ‪،‬ﻋﻠﻰ ﺃﻥ ﺣﺪﻳ ﹶ‬ ‫ﺍﻟﺘﺴﻠﻴﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﺃﺧﱪﺕ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻳ‪‬ﻮﻗﻈﻬﻢ ‪‬ﺎ‪ ،‬ﻭﱂ ﺗﻨﻒ‬ ‫ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻞ ﺳﻜﺘﺖ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺳﻜﻮﺗ‪‬ﻬﺎ ﻋﻨﻬﺎ ﻣﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻣﻦ ﺣﻔﻈﻬﺎ‬ ‫ﻭﺿﺒﻄﻬﺎ‪ ،‬ﻭﻫﻢ ﺃﻛﺜﺮ ﻋﺪﺩﺍﹰ‪ ،‬ﻭﺃﺣﺎﺩﻳﺜﻬﻢ ﺃﺻﺢ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺃﺣﺎﺩﻳﺜﻬﻢ ﺻﺤﻴﺢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬ ‫ﺣﺴﺎﻥ‪.‬‬ ‫)‪ (٣٦٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣٦٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٩٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٩١٩‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٧٢٩‬ﻭﺍﳊﺎﻛﻢ )‪.(٢٣٠/١‬‬ ‫)‪ (٣٦٤‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٣٦/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٣٤٦‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٦٦٩‬‬


‫‪١٣٩‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺴﻠﻢ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻣِﻦ‬ ‫ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﻣﻌﻠﻮﻟﺔ‪،‬‬ ‫ﻭﻻ ﻳﺼﺤﺤﻬﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﰒ ﺫﻛﺮ ﻋﻠﺔ ﺣﺪﻳﺚ ﺳﻌﺪ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳ‪‬ﺴﻠﻢ‬ ‫ﰲ ﺍﻟﺼﻼﺓ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻭﻫﻢ ﻭﻏﻠﻂ‪ ،‬ﻭﺇﳕﺎ ﺍﳊﺪﻳﺚ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج‬ ‫ﺚ ﻣِﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻋﻦ ﻣﺼﻌﺐ ﺑﻦ‬ ‫ﻳ‪‬ﺴﻠﻢ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋ ْﻦ ﻳﺴﺎﺭﻩ‪،‬ﰒ ﺳﺎﻕ ﺍﳊﺪﻳ ﹶ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ‬ ‫ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺴﻠﻢ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﺷِﻤﺎﻟﻪ ﺣﱴ ﻛﹶﺄﻧ‪‬ﻲ ﺃﻧﻈﺮ ﺇﱃ ﺻﻔﺤﺔ ﺧﺪﻩ)‪ ،(٣٦٥‬ﻓﻘﺎﻝ‬ ‫ﺚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ :‬ﺃ ﹸﻛ ﱠﻞ‬ ‫ﻱ‪ :‬ﻣﺎ ﲰِﻌﻨﺎ ﻫﺬﺍ ﻣﻦ ﺣﺪﻳ ِ‬ ‫ﺍﻟﺰﻫﺮ ‪‬‬ ‫ﺚ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﻗﺪ ﲰﻌﺘ‪‬ﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻨِﺼﻔﹶﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎ ْﺟ ‪‬ﻌ ﹶﻞ ﻫﺬﺍ ﻣِﻦ‬ ‫ﺣﺪﻳ ِ‬ ‫ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪ :‬ﻋﻦ ﺍﻟﻨﱯ ج‪:،‬‬ ‫ﺴ ‪‬ﻤ ْﻊ)‪ .(٣٦٦‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺍﻟﻨﺼﻒ ﺍﻟﺬﻱ ﱂ ‪‬ﺗ ْ‬ ‫ﻛﺎ ﱢﻥ ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤ ﹰﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻠﻢ ﻳﺮﻓﻌﻪ ﺃﺣﺪ ﺇﻻ ﺯﻫﲑ ﺑﻦ ﳏﻤﺪ ﻭﺣﺪﻩ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ‬ ‫ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﻭﻏﲑﻩ‪ ،‬ﻭﺯﻫﲑ ﺑﻦ ﳏﻤﺪ ﻋﻨﺪ‬ ‫ﺍﳉﻤﻴﻊ‪ ،‬ﻛﺜﲑ ﺍﳋﻄﺄ ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﻭﺫﻛﺮ ﻟﻴﺤﲕ ﺑﻦ ﻣﻌﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﻳﺚ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﻭﺯﻫﲑ ﺿﻌﻴﻔﺎﻥ‪ ،‬ﻻ ﺣﺠﺔ ﻓﻴﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﻓﻠﻢ ﻳﺄﺕ‬ ‫ﺇﻻ ﻣﻦ ﻃﺮﻳﻖ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ﻋﻦ ﺃﻧﺲ‪ ،‬ﻭﱂ ﻳﺴﻤﻊ ﺃﻳﻮﺏ ﻣﻦ ﺃﻧﺲ ﻋﻨﺪﻫﻢ ﺷﻴﺌﺎﹰ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻼ ﻋﻦ ﺍﳊﺴﻦ ﺃﻥ ﺍﻟﻨﱯ ج ﻭﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻛﺎﻧﻮﺍ‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻣﺮﺳ ﹰ‬ ‫ﻳ‪‬ﺴﻠﻤﻮﻥ ﺗﺴﻠﻤﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﺴﻠﻴﻤﺔ ﻏﲑ ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﻮ‬ ‫ﺝ ﺑﻪ‪ ،‬ﻷﻧﻪ ﻻ ﳜﻔﻰ ﻟﻮﻗﻮﻋﻪ ﰲ‬ ‫ﻋﻤﻞ ﻗﺪ ﺗﻮﺍﺭﺛﻮﻩ ﻛﺎﺑﺮﹰﺍ ﻋﻦ ﻛﺎﺑﺮ‪ ،‬ﻭﻣﺜﻠﻪ ﻳﺼﺢ ﺍﻻﺣﺘﺠﺎ ‪‬‬ ‫ﺏ ﻣﻌﻬﻢ‪ ،‬ﻭﺍﻟﺴﻨ ‪‬ﻦ‬ ‫ﻛﻞ ﻳﻮﻡ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘ ﹲﺔ ﻗﺪ ﺧﺎﻟﻔﻬﻢ ﻓﻴﻬﺎ ﺳﺎﺋ ‪‬ﺮ ﺍﻟﻔﻘﻬﺎﺀِ‪ ،‬ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻻ ﺗ‪‬ﺪﻓﻊ ﻭﻻ ﺗ‪‬ﺮﺩ ﺑﻌﻤﻞ ﺃﻫﻞ ﺑﻠﺪ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻭﻗﺪ ﺃﺣﺪﺙ‬ ‫ﺖ ﺇﱃ ﺍﺳﺘﻤﺮﺍﺭﻩ‬ ‫ﺍﻷُﻣﺮﺍ ُﺀ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻏﲑِﻫﺎ ﰲ ﺍﻟﺼﻼﺓ ﺃﻣﻮﺭﹰﺍ ﺍﺳﺘﻤﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞﹸ‪ ،‬ﻭﱂ ﻳ‪ ‬ﹾﻠ‪‬ﺘ ﹶﻔ ْ‬ ‫ﻭﻋﻤ ﹸﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺬﻱ ﳛﺘﺞ ﺑﻪ ﻣ‪‬ﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺃﻣﺎ ﻋﻤﻠﹸﻬﻢ ﺑﻌﺪ‬ ‫ﻣﻮ‪‬ﻢ‪ ،‬ﻭﺑﻌﺪ ﺍﻧﻘﺮﺍﺽ ﻋﺼﺮ ‪‬ﻣ ْﻦ ﻛﺎﻥ ‪‬ﺎ ﰲ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻼ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻋﻤﻞ ﻏﲑﻫﻢ‪،‬‬ ‫ﻭﺍﻟﺴﻨﺔ ﲢﻜﹸﻢ ﺑﲔ ﺍﻟﻨﺎﺱِ‪ ،‬ﻻ ﻋﻤ ﹸﻞ ﺃﺣﺪ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺧﻠﻔﺎﺋﻪ‪ ،‬ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫)‪ (٣٦٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٨٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٦١/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩١٥‬‬ ‫)‪ (٣٦٦‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪.(١٧٨/٢‬‬


‫‪١٤٠‬‬ ‫ﻓﺼﻞ‬

‫ﺏ ﺍﻟ ﹶﻘْﺒﺮِ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫ﻭﻛﺎﻥ ج ﻳﺪﻋﻮ ﰲ ﺻﻼﺗﻪ ﻓﻴﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻲ ﺃﹶﻋﻮﺫﹸ ِﺑ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ‬ ‫ﺤﻴ‪‬ﺎ ﻭ‪‬ﺍ ﹶﳌﻤ‪‬ﺎﺕِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﻚ ِﻣ ْﻦ ِﻓْﺘ ﹶﺔ ﺍ ﹶﳌ ْ‬ ‫ﻚ ِﻣ ْﻦ ِﻓْﺘ‪‬ﻨ ِﺔ ﺍ ﹶﳌﺴِﻴ ِﺢ ﺍﻟ ‪‬ﺪﺟ‪‬ﺎﻝِ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺑ ‪‬‬ ‫)‪(٣٦٧‬‬ ‫ﺍ ﹶﳌ ﹾﺄﹶﺛ ِﻢ ﻭ‪‬ﺍ ﹶﳌ ْﻐ ‪‬ﺮ ِﻡ( ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺻﻼﺗِﻪ ﺃﻳﻀﹰﺎ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ ﹶﺫﻧْﱯ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﺳ ْﻊ ﻟِﻲ ﻓِﻲ ﺩ‪‬ﺍﺭِﻱ‪ ،‬ﻭﺑ‪‬ﺎ ِﺭ ْﻙ‬ ‫ﻟِﻲ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗ‪‬ﺘﻨِﻲ()‪.(٣٦٨‬‬ ‫ﻚ‬ ‫ﺕ ﻓِﻲ ﺍﻷَﻣﺮِ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﻌ ِﺰ ‪‬ﳝ ﹶﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ْﺷﺪِ‪ ،‬ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ﻚ ﺍﻟﱠﺜﺒ‪‬ﺎ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺧْﻴ ِﺮ‬ ‫ﻚ ﹶﻗﻠﹾﺒﹰﺎ ‪‬ﺳﻠِﻴﻤﺎﹰ‪ ،‬ﻭِﻟﺴ‪‬ﺎﻧﹰﺎ ﺻ‪‬ﺎﺩِﻗﺎﹰ‪ ،‬ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ﺴ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗﻚ‪ ،‬ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ﺷ‪ ‬ﹾﻜ ‪‬ﺮ ِﻧ ْﻌ ‪‬ﻤِﺘﻚ‪ ،‬ﻭﺣ‪ْ ‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺗ ْﻌﹶﻠﻢ‪ ،‬ﻭﹶﺃ ْﺳ‪‬ﺘ ْﻐ ِﻔﺮ‪ ‬ﻙ ِﻟﻤ‪‬ﺎ ‪‬ﺗ ْﻌﹶﻠﻢ‪.(‬‬ ‫ﻣ‪‬ﺎ ﺗ‪‬ﻌﹶﻠﻢ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺳﺠﻮﺩﻩ ) ‪‬ﺭ ‪‬‬ ‫ﺖ ‪‬ﺧْﻴﺮ‪ ‬ﻣ ْﻦ ‪‬ﺯﻛﱠﺎﻫ‪‬ﺎ‪،‬‬ ‫ﻂ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﺗ ﹾﻘﻮ‪‬ﺍﻫ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺯ ﱢﻛﻬ‪‬ﺎ ﹶﺃْﻧ ‪‬‬ ‫ﺏ ﺃ ْﻋ ِ‬ ‫ﺖ ‪‬ﻭِﻟ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ْﻮ ﹶﻻﻫ‪‬ﺎ()‪ .(٣٦٩‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺫِﻛﺮ ﺑﻌﺾ ﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ‬ ‫ﹶﺃْﻧ ‪‬‬ ‫ﻭﺟﻠﻮﺳﻪ ﻭﺍﻋﺘﺪﺍﻟﻪ ﰲ ﺍﻟﺮﻛﻮﻉ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺏ ﺍ ﹾﻏﻔِﺮ ﻟِﻲ‬ ‫ﻭﺍﶈﻔﻮﻅ ﰲ ﺃﺩﻋﻴﺘﻪ ج ﰲ ﺍﻟﺼﻼﺓ ﻛﻠﱢﻬﺎ ﺑﻠﻔﻆ ﺍﻹِﻓﺮﺍﺩ‪ ،‬ﻛﻘﻮﻟﻪ‪ ) :‬ﺭ ‪‬‬ ‫ﻭ‪‬ﺍ ْﺭ ‪‬ﺣ ْﻤﻨِﻲ ﻭ‪‬ﺍ ْﻫ ِﺪﻧِﻲ()‪ ,(٣٧٠‬ﻭﺳﺎﺋﺮ ﺍﻷﺩﻋﻴﺔ ﺍﶈﻔﻮﻇﺔ ﻋﻨﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﹸﻪ ﰲ ﺩﻋﺎﺀ ﺍﻻﺳﺘﻔﺘﺎﺡ‪:‬‬ ‫ﻱ ﹶﻛﻤ‪‬ﺎ‬ ‫ﻱ ﺑِﺎﻟﺜﱠ ﹾﻠ ِﺞ ﻭ‪‬ﺍﳌﺎ ِﺀ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﺮﺩِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺑ‪‬ﺎ ِﻋ ْﺪ ‪‬ﺑْﻴﻨِﻲ ‪‬ﻭ‪‬ﺑْﻴ ‪‬ﻦ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫ﺴ ﹾﻠﻨِﻲ ِﻣ ْﻦ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫)ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِ‬ ‫)‪(٣٧١‬‬ ‫ﺏ( ﺍﳊﺪﻳﺚ ‪.‬‬ ‫ﻕ ﻭ‪‬ﺍ ﹶﳌ ْﻐ ِﺮ ِ‬ ‫ﺸ ِﺮ ِ‬ ‫ﺕ ‪‬ﺑْﻴ ‪‬ﻦ ﺍ ﹶﳌ ْ‬ ‫ﺑ‪‬ﺎ ‪‬ﻋ ْﺪ ‪‬‬ ‫ﻭﺭﻭﻯ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻭﺃﻫﻞ )ﺍﻟﺴﻨﻦ( ﻣﻦ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ﻋﻦ ﺍﻟﻨﱯ ج‪ ) :‬ﹶﻻ‬ ‫ﺴﻪ‪ِ ‬ﺑ ‪‬ﺪ ْﻋ ‪‬ﻮ ٍﺓ ﺩﻭ‪‬ﻢ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻓﻌ‪‬ﻞ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﺧ‪‬ﺎ‪‬ﻧﻬ‪‬ﻢ()‪ (٣٧٢‬ﻗﺎﻝ ﺍﺑﻦ ﺧﺰﳝﺔ‬ ‫ﺺ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫‪‬ﻳ ‪‬ﺆﻡ‪ ‬ﻋْﺒ ‪‬ﺪ ﹶﻗﻮْﻣﹰﺎ ﹶﻓ‪‬ﻴﺨ‪ ‬‬ ‫ﻱ( ‪ ...‬ﺍﳊﺪﻳﺚ‬ ‫ﰲ )ﺻﺤﻴﺤﻪ(‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﺣﺪﻳﺚ )ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺑ‪‬ﺎ ِﻋ ْﺪ ‪‬ﺑْﻴﻨِﻲ ﻭ‪‬ﺑﲔ‪ .‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫)‪ (٣٦٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٦٣/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٥٨٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٨٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،٥٦/٣‬‬ ‫‪.(٥٧‬‬ ‫)‪ (٣٦٨‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺹ)‪ ،(٢١‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٤٩٦‬‬ ‫)‪ (٣٦٩‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤٠٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٤/٣‬‬ ‫)‪ (٣٧٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٠٩/٦‬ﻭﻣﺴﻠﻢ )‪ ،(٢٧٢٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٦٠/٨‬‬ ‫)‪ (٣٧١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٩١/٢‬ﻭﻣﺴﻠﻢ )‪.(٥٩٨‬‬ ‫)‪ (٣٧٢‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٢٨٠/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٥٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٩٠‬‬


‫‪١٤١‬‬ ‫ﺺ ‪‬ﻧ ﹾﻔﺴ‪‬ﻪ ِﺑ ‪‬ﺪ ْﻋ ‪‬ﻮ ٍﺓ‬ ‫ﻗﺎﻝ‪ :‬ﰲ ﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺭﺩ ﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ ) ﹶﻻ ﻳﺆﻡ ‪‬ﻋْﺒ ‪‬ﺪ ﹶﻗﻮْﻣﹰﺎ ﹶﻓﻴ‪‬ﺨ ‪‬‬ ‫ﺚ‬ ‫ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﺩ‪‬ﻭ‪‬ﻧﻬ‪‬ﻢ‪ ،‬ﻓﹶﺈ ﹾﻥ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﻓﻘﹶﺪ ﺧ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ْﻢ( ﻭﲰﻌ ‪‬‬ ‫ﻋﻨﺪﻱ ﰲ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺑﻪ ﺍﻹِﻣﺎﻡ‪ ‬ﻭﻟﻠﻤﺄﻣﻮﻣﲔ‪ ،‬ﻭﻳﺸﺘﺮِﻛﻮﻥ ﻓﻴﻪ ﻛﺪﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ‬ ‫ﻭﳓﻮﻩ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﻗﺎﻡ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻃﺄﻃﺄ ﺭﺃﺳ‪‬ﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﻛﺎﻥ ﰲ‬ ‫ﺼﺮ‪‬ﻩ‪ ‬ﺇﺷﺎﺭﺗ‪‬ﻪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﺟﻌﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻴﻨﻪ ﻭﻧﻌﻴﻤ‪‬ﻪ‬ ‫ﺍﻟﺘﺸﻬﺪ ﻻ ﻳ‪‬ﺠﺎﻭﺯ ‪‬ﺑ ‪‬‬ ‫ﻼ ِﺓ()‪ .(٣٧٣‬ﻭﻛﺎﻥ‬ ‫ﻼﻝﹸ ﺃﺭﺣﻨ ِْﺎ ﺑِﺎﻟﺼ ﹶ‬ ‫ﻭﺳﺮﻭﺭ‪‬ﻩ ﻭﺭﻭﺣ‪‬ﻪ ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﻳﺎ ِﺑ ﹶ‬ ‫ﻼ ِﺓ()‪ .(٣٧٤‬ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻳﺸ ‪‬ﻐﻠﹸﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ‬ ‫ﺼﹶ‬ ‫ﺖ ﹸﻗﺮ‪ ‬ﹸﺓ ‪‬ﻋْﻴﻨِﻲ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﻳﻘﻮﻝ‪ ) :‬ﻭﺟ‪ِ ‬ﻌﹶﻠ ْ‬ ‫ﺫﻟﻚ ﻋﻦ ﻣﺮﺍﻋﺎﺓ ﺃﺣﻮﺍﻝ ﺍﳌﺄﻣﻮﻣﲔ ﻭﻏﲑﻫﻢ ﻣﻊ ﻛﻤﺎﻝ ﺇﻗﺒﺎﻟﻪ‪ .‬ﻭﻗﺮﺑﻪ ﻣﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬ ‫ﻭﺣﻀﻮ ِﺭ ﻗﻠﺒﻪ ﺑﲔ ﻳﺪﻳﻪ ﻭﺍﺟﺘﻤﺎﻋِﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻳ‪‬ﺮﻳﺪ ﺇﻃﺎﻟﺘﻬﺎ‪ ،‬ﻓﻴﺴﻤﻊ ﺑﻜﺎ َﺀ ﺍﻟﺼﱯ‪ ،‬ﻓﻴﺨﻔﻔﻬﺎ ﳐﺎﻓ ﹶﺔ ﺃﻥ‬ ‫‪‬ﻳ ‪‬‬ ‫ﺸﻖ‪ ‬ﻋﻠﻰ ﺃﻣ‪‬ﻪ‪ ،‬ﻭﺃﺭﺳﻞ ﻣﺮﺓ ﻓﺎﺭﺳﹰﺎ ﻃﹶﻠﻴﻌ ﹰﺔ ﻟﻪ‪ ،‬ﻓﻘﺎﻡ ﻳﺼﻠﻲ‪ ،‬ﻭﺟﻌﻞ ﻳﻠﺘﻔِﺖ ﺇﱃ ﺍﻟﺸ‪‬ﻌﺐ‬ ‫)‪(٣٧٥‬‬ ‫ﺸ ‪‬ﻐﻠﹾﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻋﻦ ﻣﺮﺍﻋﺎﺓ ﺣﺎﻝ ﻓﺎﺭﺳﻪ‪.‬‬ ‫ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻨﻪ ﺍﻟﻔﺎﺭﺱ ‪ ،‬ﻭﱂ ﻳ ْ‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺍﻟﻔﺮﺽ ﻭﻫﻮ ﺣﺎﻣ ﹲﻞ ﺃﻣﺎﻣﺔ ﺑﻨﺖ ﺃﰊ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺍﺑﻨ ﹶﺔ ﺑﻨﺘﻪ‬ ‫ﺯﻳﻨﺐ ﻋﻠﻰ ﻋﺎﺗﻘﻪ‪ ،‬ﺇﺫﺍ ﻗﺎﻡ‪ ،‬ﲪﻠﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺭﻛﻊ ﻭﺳﺠﺪ‪ ،‬ﻭﺿﻌﻬﺎ)‪.(٣٧٦‬‬ ‫ﺐ ﻇﻬﺮﻩ ﻓﻴ‪‬ﻄﻴﻞ ﺍﻟﺴﺠﺪﺓ‪ ،‬ﻛﹶﺮﺍﻫﻴﺔ ﺃﻥ‬ ‫ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻴﺠﻲﺀ ﺍﳊﺴ ‪‬ﻦ ﺃﻭ ﺍﳊﺴﲔ ﻓﲑﻛ ‪‬‬ ‫ﺏ ﻣ‪‬ﻐﻠﹶﻖ‪ ،‬ﻓﻴﻤﺸﻲ‪،‬‬ ‫‪‬ﻳﻠﻘﻴ‪‬ﻪ ﻋﻦ ﻇﻬﺮﻩ)‪ .(٣٧٧‬ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‪ ،‬ﻓﺘﺠﻲﺀ ﻋﺎﺋﺸ ﹸﺔ ﻣِﻦ ﺣﺎﺟﺘﻬﺎ ﻭﺍﻟﺒﺎ ‪‬‬ ‫ﻓﻴﻔﺘﺢ ﳍﺎ ﺍﻟﺒﺎﺏ‪ ،‬ﱠﰒ ﻳﺮ ِﺟﻊ‪ ‬ﺇﱃ ﺍﻟﺼﻼﺓ)‪.(٣٧٨‬‬ ‫ﻭﻛﺎﻥ ‪‬ﻳﺮ‪‬ﺩ‪ ‬ﺍﻟﺴﻼﻡ ﺑﺎﻹِﺷﺎﺭﺓ ﻋﻠﻰ ﻣﻦ ﻳ‪‬ﺴﻠﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ ﻭﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﺑﻌﺜﲏ‬ ‫ﱄ‪ .‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ‬ ‫ﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺷﺎﺭ ﺇ ﱠ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﳊﺎﺟﺔ‪ ،‬ﰒ ﺃﺩﺭﻛ‪‬ﺘ ‪‬ﻪ ﻭﻫﻮ ﻳﺼﻠﻲ‪ ،‬ﻓﺴﻠﻤ ‪‬‬ ‫)‪ (٣٧٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٩٨٦ ،٤٩٨٥‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٧١ ،٣٩٤/٥‬‬ ‫)‪ (٣٧٤‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٦١/٧‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٨٥ ،١٩٩ ،١٢٨/٣‬‬ ‫)‪ (٣٧٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣٧٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٨٧/١‬ﻭﻣﺴﻠﻢ )‪.(٥٤٣‬‬ ‫)‪ (٣٧٧‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٤٩٤ ،٤٩٣/٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٣٠ ،٢٢٩/٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٦٣/٢‬‬ ‫)‪ (٣٧٨‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٠١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٢٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١١/٣‬‬


‫‪١٤٢‬‬ ‫ﱯ ج ﻳ‪‬ﺸﲑ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﺫﻛﺮﻩ‬ ‫ﰲ )ﺻﺤﻴﺤﻪ()‪ .(٣٧٩‬ﻭﻗﺎﻝ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ)‪.(٣٨٠‬‬ ‫ﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﺮﺩ ﺇﺷﺎﺭﺓ‪ ،‬ﻗﺎﻝ‬ ‫ﺕ ﺑﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﻫﻮ ﻳ‪‬ﺼﻠﻲ‪ ،‬ﻓﺴﻠﻤ ‪‬‬ ‫ﻭﻗﺎﻝ ﺻ‪‬ﻬﻴﺐ‪ :‬ﻣﺮﺭ ‪‬‬ ‫)‪(٣٨١‬‬ ‫ﺍﻟﺮﺍﻭﻱ‪ :‬ﻻ ﺃﻋﻠﻤﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻻ ﺇﺷﺎﺭﺓ ﺑﺄﺻﺒﻌﻪ‪ ،‬ﻭﻫﻮ ﰲ )ﺍﻟﺴﻨﻦ( ﻭ)ﺍﳌﺴﻨﺪ( ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ :‬ﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ ﻗﹸﺒﺎﺀ ﻳ‪‬ﺼﻠﻲ ﻓﻴﻪ‪،‬‬ ‫ﺖ ﺭﺳﻮﻝ‬ ‫ﺖ ﻟﺒﻼﻝ‪ :‬ﻛﻴﻒ ﺭﺃﻳ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻓﺠﺎﺀﺗﻪ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﺴﻠﱠﻤﻮﺍ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج ﻳﺮ ‪‬ﺩ ﻋﻠﻴﻬﻢ ﺣﲔ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺴﻠﱢﻤﻮﻥ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺼﻠﱢﻲ؟ ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ‪ :‬ﻫﻜﺬﺍ‪ ،‬ﻭﺑﺴﻂ‬ ‫ﺟﻌﻔﺮ ﺑﻦ ﻋﻮﻥ ﻛﻔﻪ‪ ،‬ﻭﺟﻌﻞ ﺑﻄﻨﻪ ﺃﺳﻔﻞ‪ ،‬ﻭﺟﻌﻞ ﻇﻬﺮﻩ ﺇﱃ ﻓﻮﻕ()‪ ،(٣٨٢‬ﻭﻫﻮ ﰲ‬ ‫)ﺍﻟﺴﻨﻦ( ﻭ)ﺍﳌﺴﻨﺪ( ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ‪،‬ﻭﻟﻔﻈﻪ‪ :‬ﻛﺎﻥ ﻳﺸﲑ ﺑﻴﺪﻩ‪.‬‬ ‫ﺖ ﻣﻦ ﺍﳊﺒﺸﺔ ﺃﺗﻴﺖ ﺍﻟﻨﱯ ج ﻭﻫﻮ‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﳌﺎ ﹶﻗﺪِﻣ ‪‬‬ ‫ﻳﺼﻠﻲ‪ ،‬ﻓﺴﻠﱠﻤﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻭﻣﺄ ﺑﺮﺃﺳﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ)‪.(٣٨٣‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻏﻄﻔﺎﻥ ﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮْﻳﺮ‪‬ﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪:‬‬ ‫ﻼِﺗ ِﻪ ِﺇﺷ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﺗ‪ ‬ﹾﻔ ‪‬ﻬﻢ‪ ‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ِﻌ ْﺪ ﺻ‪‬ﻼﺗﻪ( ﻓﺤﺪﻳﺚ ﺑﺎﻃﻞ‪ ،‬ﺫﻛﺮﻩ‬ ‫ﺻﹶ‬ ‫) ‪‬ﻣ ْﻦ ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﻓِﻲ ‪‬‬ ‫ﺍﻟﺪﺍﺭﻗﻄﲏ)‪ (٣٨٤‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻟﻨﺎ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‪ :‬ﺃﺑﻮ ﻏﻄﻔﺎﻥ ﻫﺬﺍ ﺭﺟﻞ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺸﲑ ﰲ ﺻﻼﺗﻪ ﺭﻭﺍﻩ ﺃﻧﺲ ﻭﺟﺎﺑﺮ ﻭﻏﲑﳘﺎ‪.‬‬ ‫ﺿ ﹰﺔ ﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺳﺠﺪ‪ ،‬ﹶﻏ ‪‬ﻤ ‪‬ﺰﻫ‪‬ﺎ ﺑﻴﺪﻩ‪،‬‬ ‫ﻭﻛﺎﻥ ج ﻳ‪‬ﺼﻠﻲ ﻭﻋﺎﺋﺸﺔ ﻣﻌﺘ ِﺮ ‪‬‬ ‫)‪(٣٨٥‬‬ ‫ﻓﻘﺒﻀﺖ ﺭﺟﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻡ ﺑﺴﻄﺘﻬﻤﺎ ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‪ ،‬ﻓﺠﺎﺀﻩ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻟﻴﻘﻄﻊ ﻋﻠﻴﻪ ﺻﻼﺗ‪‬ﻪ‪ ،‬ﻓﺄﺧﺬﻩ‪ ،‬ﻓﺨﻨﻘﻪ ﺣﱴ ﺳ‪‬ﺎ ﹶﻝ ﻟﹸﻌﺎﺑ‪‬ﻪ‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﻳﺪِﻩ‪.‬‬ ‫ﺠ ‪‬ﺪ‬ ‫ﺴ‪‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻋﻠﻰ ﺍﳌﻨﱪ ﻭﻳﺮﻛﻊ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺍﻟﺴﺠﺪﺓ‪ ،‬ﻧﺰﻝ ﺍﻟ ﹶﻘ ْﻬﻘﹶﺮﻯ‪ ،‬ﹶﻓ ‪‬‬ ‫)‪ (٣٧٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٤٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٦٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٦/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠١٨‬‬ ‫)‪ (٣٨٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٣٨/٣‬‬ ‫)‪ (٣٨١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٦٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٢٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٥/٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٠/٢‬‬ ‫)‪ (٣٨٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٦٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٩٢٧‬‬ ‫)‪ (٣٨٣‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٦٠/٢‬‬ ‫)‪ (٣٨٤‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٩٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٩٤٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٢٦٢/٢‬‬ ‫)‪ (٣٨٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦٤/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٥١٢‬ﻭﺍﳌﻮﻃﺄ )‪ ،(١٧/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٧١٢‬‬


‫‪١٤٣‬‬ ‫ﺻ ِﻌ ‪‬ﺪ ﻋﻠﻴﻪ)‪.(٣٨٦‬‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ ﰒ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺇﱃ ﺟِﺪﺍﺭ‪ ،‬ﻓﺠﺎﺀﺕ ‪‬ﺑ ْﻬ ‪‬ﻤ ﹲﺔ ﲤ ‪‬ﺮ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻤﺎ ﺯﺍﻝ ﻳ‪‬ﺪﺍﺭﺋﻬﺎ‪،‬ﺣﱴ‬ ‫ﻟﹶﺼ ‪‬ﻖ ﺑﻄﻨ‪‬ﻪ ﺑﺎﳉﺪﺍﺭ‪ ،‬ﻭﻣﺮﺕ ﻣﻦ ﻭﺭﺍﺋﻪ)‪.(٣٨٧‬‬ ‫ﻳﺪﺍﺭﺋﻬﺎ‪ :‬ﻳﻔﺎﻋﻠﻬﺎ ﻣﻦ ﺍﳌﺪﺍﺭﺃﺓ ﻭﻫﻲ ﺍﳌﺪﺍﻓﻌﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‪ ،‬ﻓﺠﺎﺀﺗﻪ ﺟﺎﺭﻳﺘﺎ ِﻥ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻗﺪ ﺍﻗﺘﺘﻠﺘﺎ‪ ،‬ﻓﺄﺧﺬﳘﺎ ﺑﻴﺪﻳﻪ‪،‬‬ ‫ﻉ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﺍﻷﺧﺮﻯ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ)‪ (٣٨٨‬ﻭﻟﻔﻆ ﺃﲪﺪ ﻓﻴﻪ‪ :‬ﻓﺄﺧﺬﺗﺎ ﺑﺮﻛﺒﱵ ﺍﻟﻨﱯ‬ ‫ﹶﻓ‪‬ﻨ ‪‬ﺰ ‪‬‬ ‫ﻑ)‪.(٣٨٩‬‬ ‫ﺼ ِﺮ ْ‬ ‫ج‪ ،‬ﻓﱰﻉ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺃﻭ ﻓﺮ‪‬ﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﱂ ‪‬ﻳْﻨ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‪ ،‬ﻓﻤ ‪‬ﺮ ﺑﲔ ﻳﺪﻳﻪ ﻏﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺑﻴﺪﻩ ﻫﻜﺬﺍ‪ ،‬ﻓﺮﺟﻊ‪ ،‬ﻭﻣﺮﺕ ﺑﲔ ﻳﺪﻳﻪ‬ ‫ﺟﺎﺭﻳ ﹲﺔ ﻓﻘﺎﻝ ﺑﻴﺪﻩ ﻫﻜﺬﺍ‪ ،‬ﻓﻤﻀﺖ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ) :‬ﻫﻦ‪ ‬ﹶﺃ ﹾﻏﹶﻠﺐ‪ (٣٩٠)(‬ﺫﻛﺮﻩ‬ ‫ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﰲ )ﺍﻟﺴﻨﻦ(‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻨﻔﹸﺦ ﰲ ﺻﻼﺗﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻫﻮ ﰲ )ﺍﻟﺴﻨﻦ()‪.(٣٩١‬‬ ‫ﻼ ‪‬ﻡ( ﻓﻼ ﺃﺻﻞ ﻟﻪ ﻋﻦ ﺭﺳﻮﻝ ج‪ ،‬ﻭﺇﳕﺎ ﺭﻭﺍﻩ‬ ‫ﻼ ِﺓ ﹶﻛ ﹶ‬ ‫ﺼﹶ‬ ‫ﻭﺃﻣ‪‬ﺎ ﺣﺪﻳﺚ‪) :‬ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬ﺦ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺳﻌﻴﺪ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻣﻦ ﻗﻮﻟﻪ ﺇﻥ ﺻﺢ‬ ‫ﺤ‪‬ﻨﺢ‪ ‬ﰲ ﺻﻼﺗﻪ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﻭﻛﺎﻥ ﻳﺒﻜﻲ ﰲ ﺻﻼﺗﻪ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ْ‬ ‫ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﱄ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﺎﻋ ﹲﺔ ﺁﺗﻴﻪ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻴﺘ‪‬ﻪ ﺍﺳﺘﺄﺫﻧﺖ‪،‬ﻓﺈﻥ ﻭﺟﺪﺗ‪‬ﻪ ﻳ‪‬ﺼﻠﻲ‬ ‫ﻓﺘﻨﺤﻨﺢ‪ ،‬ﺩﺧﻠﺖ‪ ،‬ﻭﺇﻥ ﻭﺟﺪﺗﻪ ﻓﺎﺭﻏﺎﹰ‪ ،‬ﺃﺫﻥ ﱄ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻲ‪ .‬ﻭﺃﲪﺪ‪ ،‬ﻭﻟﻔﻆ ﺃﲪﺪ‪ :‬ﻛﺎﻥ‬ ‫ﺖ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺼﻠﻲ‪،‬‬ ‫ﱄ ﻣِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣ‪‬ﺪﺧﻼ ِﻥ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﻨﺖ ﺇﺫﺍ ﺩﺧﻠ ‪‬‬ ‫ﺗﻨﺤﻨﺢ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ)‪ ،(٣٩٢‬ﻭﻋﻤﻞ ﺑﻪ‪ ،‬ﻓﻜﺎﻥ ﻳﺘﻨﺤﻨ ‪‬ﺢ ﰲ ﺻﻼﺗﻪ ﻭﻻ ﻳﺮﻯ ﺍﻟﻨﺤﻨﺤﺔ ﻣﺒﻄﻠﺔ‬ ‫ﻟﻠﺼﻼﺓ‪.‬‬ ‫)‪ (٣٨٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣١/٢‬ﻭﻣﺴﻠﻢ )‪.(٥٤٤‬‬ ‫)‪ (٣٨٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٧٠٨‬‬ ‫)‪ (٣٨٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧١٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٦٥/٢‬‬ ‫)‪ (٣٨٩‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٤١ ،٣١٦ ،٣٠٨ ،٢٥٤ ،٢٥٠ ،٢٣٥/١‬‬ ‫)‪ (٣٩٠‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٩٤٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩٤/٦‬‬ ‫)‪ (٣٩١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٣٨ ،١٣٧/٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٨٨ ،١٥٩/٢‬‬ ‫)‪ (٣٩٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٦٤٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٢/٣‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٩٠٢‬‬


‫‪١٤٤‬‬ ‫ﻼ ﺃﺧﺮﻯ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﻋﻨﻪ)‪:(٣٩٣‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺣﺎﻓﻴﹰﺎ ﺗﺎﺭﺓﹰ‪ ،‬ﻭﻣﻨﺘﻌ ﹰ‬ ‫‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺑﺎﻟﺼﻼﺓ ﺑﺎﻟﻨﻌﻞ ﻣ‪‬ﺨﺎﻟﻔﺔ ﻟﻠﻴﻬﻮﺩ)‪.(٣٩٤‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻮﺍﺣﺪ ﺗﺎﺭﺓ‪ ،‬ﻭﰲ ﺍﻟﺜﻮﺑﲔ ﺗﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ‪.‬‬ ‫ﺕ‬ ‫ﻭﻗﻨﺖ ﰲ ﺍﻟﻔﺠﺮ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﺷﻬﺮﺍﹰ‪ ،‬ﰒ ﺗﺮﻙ ﺍﻟﻘﻨﻮﺕ ﻭﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﻓﻴﻬﺎ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭ ِﻣ ْﻦ ﺍﶈﺎﻝ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻛﺎﻥ ﰲ ﻛﻞ ﻏﺪﺍﺓ ﺑﻌﺪ ﺍﻋﺘﺪﺍﻟﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‬ ‫ﺖ ‪ ( ...‬ﺍﱁ ﻭﻳﺮﻓ ‪‬ﻊ ﺑﺬﻟﻚ ﺻﻮﺗﻪ‪،‬‬ ‫ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﱠﻬ‪ ‬ﻢ ﺍ ْﻫﺪِﱐ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﻫ ‪‬ﺪْﻳﺖ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻟﻨِﻲ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﻭﻟﱠْﻴ ‪‬‬ ‫ﻭﻳﺆﻣ‪‬ﻦ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺃﻥ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻌﻠﻮﻣﹰﺎ ﻋﻨﺪ ﺍﻷﻣﺔ‪ ،‬ﺑﻞ‬ ‫ﺤ ‪‬ﺪﺙﹲ‪،‬‬ ‫ﻳ‪‬ﻀﻴﻌﻪ ﺃﻛﺜ ‪‬ﺮ ﺃﻣﺘﻪ‪ ،‬ﻭﲨﻬﻮ ‪‬ﺭ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺑﻞ ﻛﻠﹸﻬﻢ‪ ،‬ﺣﱴ ﻳﻘﻮ ﹶﻝ ﻣﻦ ﻳﻘﻮﻝ ﻣﻨﻬﻢ‪ :‬ﺇﻧﻪ ‪‬ﻣ ْ‬ ‫ﺖ ﻷﰊ‪ :‬ﻳﺎ ﺃﺑ ِ‬ ‫ﻒ ﺭﺳﻮ ِﻝ‬ ‫ﺖ ﺧﻠ ‪‬‬ ‫ﺖ ﺇﻧ‪‬ﻚ ﻗﺪ ﺻﻠﻴ ‪‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺳﻌﺪ ﺑﻦ ﻃﺎﺭﻕ ﺍﻷﺷﺠﻌﻲ‪ :‬ﻗﻠ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج‪ ،‬ﻭﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪،‬ﻭﻋﻠﻲ‪ ،‬ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﺑﺎﻟﻜﹸﻮﻓﺔ ﻣﻨﺬ‬ ‫ﺙ)‪ (٣٩٥‬ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ‬ ‫ﺤ ‪‬ﺪ ﹲ‬ ‫ﻱ ‪‬ﺑ‪‬ﻨﻲ‪ ‬ﻣ ْ‬ ‫ﲬﺲ ﺳﻨﲔ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﻘﻨﺘﻮﻥ ﰲ ﺍﻟﻔﺠﺮ‪.‬؟ ﻓﻘﺎﻝ‪ :‬ﹶﺃ ْ‬ ‫ﻭﺃﲪﺪ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ .‬ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻗﺎﻝ‪:‬‬ ‫ﺕ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺑِﺪﻋﺔ)‪ ،(٣٩٦‬ﻭﺫﻛﺮ‬ ‫ﺃﺷﻬﺪ ﺃﱐ ﲰﻌﺖ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﺖ ﻣﻊ ﺍﺑﻦ ﻋﻤﺮ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪ ،‬ﻓﻠﻢ ﻳﻘﻨ‪‬ﺖ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﻻ‬ ‫ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﰊ ﻣِﺠﻠﺰ ﻗﺎﻝ‪ :‬ﺻﻠﻴ ‪‬‬ ‫ﺃﺭﺍﻙ ﺗﻘﻨ‪‬ﺖ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺣﻔﻈﹸﻪ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ)‪.(٣٩٧‬‬ ‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻟﻮ ﻛﺎﻥ ﻳﻘﻨﺖ ﻛ ﱠﻞ ﻏﺪﺍﺓ‪ ،‬ﻭﻳﺪﻋﻮ ‪‬ﺬﺍ‬ ‫ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻳﺆﻣ‪‬ﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻟﻜﺎﻥ ﻧﻘ ﹸﻞ ﺍﻷﻣﺔ ﻟﺬﻟﻚ ﹸﻛﻠﱢﻬﻢ ﻛﻨﻘﻠﻬﻢ ﳉﻬﺮﻩ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻴﻬﺎ‬ ‫ﻭﻋﺪﺩﻫﺎ ﻭﻭﻗﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺟﺎﺯ ﻋﻠﻴﻬﻢ ﺗﻀﻴﻴ ‪‬ﻊ ﺃﻣﺮ ﺍﻟﻘﻨﻮﺕ ﻣﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻋﻠﻴﻬﻢ ﺗﻀﻴﻴ ‪‬ﻊ ﺫﻟﻚ‪،‬‬ ‫ﺲ‬ ‫ﻭﻻ ﻓﺮﻕ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻫﺪﻳ‪‬ﻪ ﺍﳉﻬ ‪‬ﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻛ ﱠﻞ ﻳﻮﻡ ﻭﻟﻴﻠ ٍﺔ ﺧ‪‬ﻤ ‪‬‬ ‫ﻀﻴ‪ ‬ﻊ ﺃﻛﺜﺮ ﺍﻷﻣﺔ ﺫﻟﻚ‪ ،‬ﻭﳜﻔﻰ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﳏ ِﻞ ﺍﶈﺎﻝ ﺑﻞ‬ ‫ﻣﺮﺍﺕ ﺩﺍﺋﻤﹰﺎ ﻣﺴﺘﻤﺮﹰﺍ ﰒ ‪‬ﻳ ‪‬‬ ‫)‪ (٣٩٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٦٥٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٠٣٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،١٧٩ ،١٧٨ ،١٧٤/٢‬‬ ‫‪ (٢١٥ ،٢٠٦ ،١٩٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٨٢/٣‬‬ ‫)‪ (٣٩٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٦٥٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٣٢/٢‬‬ ‫)‪ (٣٩٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٠٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٢٤١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،(٣٩٤/٦ ،٤٧٢/٣‬‬ ‫ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢١٣/٢‬‬ ‫)‪ (٣٩٦‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺳﻨﻨﻪ )‪.(٤١/٢‬‬ ‫)‪ (٣٩٧‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٢١٣/٢‬‬


‫‪١٤٥‬‬ ‫ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻭﺍﻗﻌﺎﹰ‪ ،‬ﻟﻜﺎﻥ ﻧﻘﻠﹸﻪ ﻛﻨﻘﻞ ﻋﺪﺩ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ‪ ،‬ﻭﺍﳉﻬﺮ‬ ‫ﻭﺍﻹِﺧﻔﺎﺕ‪ ،‬ﻭﻋﺪﺩ ﺍﻟﺴﺠﺪﺍﺕ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﺍﻷﺭﻛﺎﻥ ﻭﺗﺮﺗﻴﺒﻬﺎ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺍﳌﻮﻓﻖ‪.‬‬ ‫ﻭﺍﻹِﻧﺼﺎﻑ ﺍﻟﺬﻱ ﻳﺮﺗﻀﻴﻪ ﺍﻟﻌﺎﱂ ﺍﳌﻨﺼﻒ‪ ،‬ﺃﻧﻪ ج ﺟﻬﺮ‪ ،‬ﻭﺃﺳﺮ‪ ،‬ﻭﻗﻨﺖ‪ ،‬ﻭﺗﺮﻙ‪،‬‬ ‫ﺕ ﺃﻛﺜﺮ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﻗﻨﺖ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺯﻝ‬ ‫ﻭﻛﺎﻥ ﺇﺳﺮﺍﺭ‪‬ﻩ ﺃﻛﺜﹶﺮ ﻣﻦ ﺟﻬﺮﻩ‪ ،‬ﻭﺗﺮﻛﻪ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﻟﻠﺪﻋﺎﺀ ﻟﻘﻮﻡ‪ ،‬ﻭﻟﻠﺪﻋﺎﺀ ﻋﻠﻰ ﺁﺧﺮﻳﻦ‪،‬ﰒ ﺗﺮﻛﻪ ﳌﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻦ ﺩﻋﺎ ﳍﻢ‪ ،‬ﻭﲣﻠﱠﺼﻮﺍ ﻣﻦ ﺍﻷﺳﺮ‪،‬‬ ‫ﻭﺃﺳﻠﻢ ﻣﻦ ﺩﻋﺎ ﻋﻠﻴﻬﻢ ﻭﺟﺎﺀﻭﺍ ﺗﺎﺋﺒﲔ‪ ،‬ﻓﻜﺎﻥ ﻗﻨﻮﺗ‪‬ﻪ ﻟﻌﺎﺭﺽ‪ ،‬ﻓﻠﻤﺎ ﺯﺍﻝ ‪‬ﺗﺮ‪‬ﻙ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﱂ‬ ‫ﺺ ﺑﺎﻟﻔﺠﺮ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﻘﻨ‪‬ﺖ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ(‬ ‫ﳜﺘ ‪‬‬ ‫)‪(٣٩٨‬‬ ‫ﻭﻗﺪ ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﱪﺍﺀ ﻭﺫﻛﺮ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﻨﺖ‬ ‫ﻋﻦ ﺃﻧﺲ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺷﻬﺮﹰﺍ ﻣﺘﺘﺎﺑﻌﹰﺎ ﰲ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺍﻟﺼ‪‬ﺒﺢ ﰲ ﺩ‪‬ﺑ‪ِ ‬ﺮ‬ ‫ﻛﻞ ﺻﻼﺓ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻤ ْﻦ ‪‬ﺣ ِﻤﺪ‪‬ﻩ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻳﺪﻋﻮ ﻋﻠﻰ ﺣ ‪‬ﻲ ﻣﻦ ﺑﲏ‬ ‫ﺳﻠﻴﻢ ﻋﻠﻰ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ ﻭﻋ‪‬ﺼﻴﺔ‪ ،‬ﻭﻳﺆﻣ‪‬ﻦ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪.(٣٩٩‬‬ ‫ﻭﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺧﺎﺻﺔ‪ ،‬ﻭﺗﺮﻛﹶﻪ ﻋﻨﺪ ﻋﺪﻣﻬﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳜﺼﻪ‬ ‫ﺑﺎﻟﻔﺠﺮ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺃﻛﺜﺮ ﻗﻨﻮﺗﻪ ﻓﻴﻬﺎ ﻷﺟﻞ ﻣﺎ ﺷﺮﻉ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﻄﻮﻳﻞ‪ ،‬ﻭﻻﺗﺼﺎﳍﺎ ﺑﺼﻼﺓ‬ ‫ﺴﺤ‪‬ﺮ‪ ،‬ﻭﺳﺎﻋ ِﺔ ﺍﻹِﺟﺎﺑﺔ‪ ،‬ﻭﻟﻠﺘﻨـﺰﻝ ﺍﻹِﳍﻰ‪ ،‬ﻭﻷ‪‬ﺎ ﺍﻟﺼﻼﺓﹸ‪ ،‬ﺍﳌﺸﻬﻮﺩﺓ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻗﺮﺑِﻬﺎ ﻣﻦ ﺍﻟ ‪‬‬ ‫ﺍﻟﱵ ﻳﺸﻬﺪﻫﺎ ﺍﻟﻠﹼﻪ ﻭﻣﻼﺋﻜﺘ‪‬ﻪ‪ ،‬ﺃﻭ ﻣﻼﺋﻜ ﹸﺔ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻛﻤﺎ ﺭ‪‬ﻭﻱ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ‪ ،‬ﰲ ﺗﻔﺴﲑ‬ ‫ﺚ ﺍﺑﻦ ﺃﰊ‬ ‫ﺸﻬ‪‬ﻮﺩﹰﺍ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ .[٧٨ :‬ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺠ ِﺮ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ْ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ﴿ :‬ﺇﻥﱠ ﹸﻗﺮْﺁ ﹶﻥ ﺍﻟ ﹶﻔ ْ‬ ‫ﻓﹸﺪﻳﻚ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳌﻘﺒ‪‬ﺮﻱ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮْﻳﺮ‪‬ﺓ ﻗﺎﻝ‪ :‬ﻛﺎﻥ‬ ‫ﻉ ﻣﻦ ﺻﻼﺓ ﺍﻟﺼ‪‬ﺒﺢ ﰲ ﺍﻟﺮ‪‬ﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻳﺮﻓﻊ ﻳﺪﻳﻪ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻛﹸﻮ ِ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺪﻋﻮ ‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ‪) :‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﺍ ْﻫﺪِﱐ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﻫ ‪‬ﺪْﻳﺖ‪ ،‬ﻭﻋ‪‬ﺎﻓِﲏ ﻓِﻴ ‪‬ﻤ ْﻦ ﻋ‪‬ﺎﹶﻓْﻴﺖ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻟﻨِﻲ‬ ‫ﻚ ‪‬ﺗ ﹾﻘﻀِﻲ ‪‬ﻭ ﹶﻻ ‪‬ﻳﻘﹾﻀﻰ‬ ‫ﻀْﻴﺖ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﺗ ‪‬ﻮﱠﻟْﻴﺖ‪ ،‬ﻭﺑ‪‬ﺎﺭِﻙ ﱄ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ‪ ،‬ﻭﻗِﲏ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬ ‫ﺖ( ﻓﻤﺎ ﺃﺑﲔ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﺖ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻭ‪‬ﺗﻌﺎﹶﻟْﻴ ‪‬‬ ‫‪‬ﻋﹶﻠْﻴﻚ‪ِ ،‬ﺇﻧ‪ ‬ﻪ ﹶﻻ ‪‬ﻳ ِﺬﻝﱡ ‪‬ﻣ ْﻦ ﻭ‪‬ﺍﹶﻟْﻴﺖ‪ ،‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬ ‫ﺻﺤﻴﺤﹰﺎ ﺃﻭ ﺣﺴﻨﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳛﺘﺞ ﺑﻌﺒﺪ ﺍﻟﻠﹼﻪ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﻛﻢ ﺻﺤﺢ ﺣﺪﻳﺜﻪ ﰲ‬ ‫ﺍﻟﻘﻨﻮﺕ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳌﺰﱐ‪ :‬ﺣﺪﺛﻨﺎ ﻳﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ‪،‬‬ ‫)‪ (٣٩٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٦٧٧‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٥٥ ،١٦٧/٣‬‬ ‫)‪ (٣٩٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٦٧٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٠١/١‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ )‪ ،(٢٢٥/١‬ﻭﻭﺍﻓﻘﻪ‬ ‫ﺍﻟﺬﻫﱯ‪.‬‬


‫‪١٤٦‬‬ ‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﻓﺬﻛﺮﻩ ﻧﻌﻢ ﺻ ‪‬ﺢ ﻋﻦ ﺃﰊ ‪‬ﻫﺮ‪‬ﻳﺮ‪‬ﺓ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻷﻧﺎ ﺃﻗﺮﺑ‪‬ﻜﻢ ﺻﻼ ﹰﺓ‬ ‫ﺑﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻜﺎﻥ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﻘﻨ‪‬ﺖ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ ﻣِﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﻌﺪﻣﺎ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ‪‬ﻤ ْﻦ ‪‬ﺣﻤِﺪﻩ‪ ،‬ﻓﻴﺪﻋﻮ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﻳﻠﻌ ‪‬ﻦ ﺍﻟ ﹸﻜﻔﱠﺎﺭ)‪ (٤٠٠‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺭﺳﻮ ﹶﻝ‬ ‫ﺕ ﺳﻨﺔ‪،‬‬ ‫ﺐ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﻳ‪‬ﻌﻠﱢﻤﻬﻢ ﺃﻥ ﻣِﺜ ﹶﻞ ﻫﺬﺍ ﺍﻟﻘﻨﻮ ِ‬ ‫ﺍﻟﻠﱠ ِﻪ ج ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﱠﰒ ﺗﺮﻛﻪ‪ ،‬ﻓﺄﺣ ‪‬‬ ‫ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻓﻌﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﺍﻟﺬﻳﻦ ﻳﻜﺮﻫﻮﻥ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ‬ ‫ﻣﻄﻠﻘﹰﺎ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺯﻝ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﻮ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻓﻌﻠﻪ ﺑﺪﻋﺔ‪ ،‬ﻓﺄﻫ ﹸﻞ ﺍﳊﺪﻳﺚ ﻣﺘﻮﺳﻄﻮﻥ ﺑﲔ ﻫﺆﻻﺀ ﻭﺑﲔ ﻣﻦ‬ ‫ﺚ‬ ‫ﺍﺳﺘﺤﺒﻪ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺯﻝ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫﻢ ﺃﺳﻌ ‪‬ﺪ ﺑﺎﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻘﻨ‪‬ﺘﻮﻥ ﺣﻴ ﹸ‬ ‫ﻗﻨﺖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻭﻳﺘﺮﻛﹸﻮﻧﻪ ﺣﻴﺚ ﺗﺮﻛﻪ‪ ،‬ﻓﻴﻘﺘﺪﻭﻥ ﺑﻪ ﰲ ﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ‪،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻓِﻌﻠﻪ‬ ‫ﺳﻨﺔ‪ ،‬ﻭﺗﺮﻛﹸﻪ ﻟﺴﻨﺔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﻳ‪‬ﻨﻜﺮﻭﻥ ﻋﻠﻰ ﻣﻦ ﺩﺍﻭﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﺮﻫﻮﻥ ﻓﻌﻠﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺮﻭﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻻ ﻓﺎ ِﻋﻠﹶﻪ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳ‪‬ﻨﻜِﺮﻭﻥ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮﻩ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﻭﻻ‬ ‫ﻳﺮﻭﻥ ﺗﺮﻛﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻻ ﺗﺎﺭِﻛﻪ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺴﻨﺔ‪ ،‬ﺑﻞ ﻣﻦ ﻗﻨﺖ‪ ،‬ﻓﻘﺪ ﺃﺣﺴﻦ‪ ،‬ﻭﻣﻦ ﺗﺮﻛﻪ ﻓﻘﺪ‬ ‫ﺃﺣﺴﻦ‪ ،‬ﻭﺭﻛﻦ ﺍﻻﻋﺘﺪﺍﻝ ﳏﻞ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ‪ ،‬ﻭﻗﺪ ﲨﻌﻬﻤﺎ ﺍﻟﻨﱯ ج ﻓﻴﻪ‪ ،‬ﻭﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ‬ ‫ﺩﻋﺎﺀ ﻭﺛﻨﺎﺀ‪ ،‬ﻓﻬﻮ ﺃﻭﱃ ‪‬ﺬﺍ ﺍﶈﻞ‪ ،‬ﻭﺇﺫﺍ ﺟﻬﺮ ﺑﻪ ﺍﻹِﻣﺎﻡ ﺃﺣﻴﺎﻧﹰﺎ ﻟِﻴﻌﻠﱢﻢ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻓﻼ ﺑﺄﺱ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺪ ﺟﻬﺮ ﻋﻤﺮ ﺑﺎﻻﺳﺘﻔﺘﺎﺡ ﻟﻴﻌﻠﻢ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﺟﻬﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ‬ ‫ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻟﻴﻌﻠﻤﻬﻢ ﺃ‪‬ﺎ ﺳﻨﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺟﻬﺮ ﺍﻹِﻣﺎﻡ ﺑﺎﻟﺘﺄﻣﲔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬ ‫ﺍﻻﺧﺘﻼﻑ ﺍﳌﺒﺎﺡ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻌﻨ‪‬ﻒ ﻓﻴﻪ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻭﻻ ‪‬ﻣ ْﻦ ﺗ‪‬ﺮﻛﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﺮﻓﻊ ﺍﻟﻴﺪﻳﻦ ﰲ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺗﺮﻛﻪ‪ ،‬ﻭﻛﺎﳋﻼﻑ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺸﻬﺪﺍﺕ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﻷﺫﺍﻥ ﻭﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻭﺃﻧﻮﺍﻉ‬ ‫ﺍﻟﻨﺴﻚ ﻣﻦ ﺍﻹِﻓﺮﺍﺩ ﻭﺍﻟﻘِﺮﺍﻥ ﻭﺍﻟﺘﻤﺘﻊ‪ ،‬ﻭﻟﻴﺲ ﻣﻘﺼﻮﺩ‪‬ﻧﺎ ﺇﻻ ﺫﻛﺮ ﻫﺪﻳﻪ ج ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻔﻌﻠﻪ‬ ‫ﻫﻮ‪ ،‬ﻓﺈﻧﻪ ﻗِﺒﹶﻠﺔﹸ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺇﻟﻴﻪ ﺍﻟﺘﻮﺟ‪‬ﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﺪﺍ ‪‬ﺭ ﺍﻟﺘﻔﺘﻴﺶ ﻭﺍﻟﻄﻠﺐ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺍﳉﺎﺋﺰ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻨﻜﺮ ﻓﻌﻠﹸﻪ ﻭﺗﺮﻛﹸﻪ ﺷﻲﺀ‪ ،‬ﻓﻨﺤﻦ ﱂ ﻧﺘﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳌﺎ‬ ‫ﻱ ﺍﻟﻨﱯ ج ﺍﻟﺬﻱ ﻛﺎﻥ ﳜﺘﺎﺭﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﳚﻮﺯ‪ ،‬ﻭﳌﺎ ﻻ ﳚﻮﺯ‪ ،‬ﻭﺇﳕﺎ ﻣﻘﺼﻮﺩ‪‬ﻧﺎ ﻓﻴﻪ ﻫﺪ ‪‬‬ ‫ﺃﻛﻤ ﹸﻞ ﺍﳍﺪﻱ ﻭﺃﻓﻀﻠﹸﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﻨﺎ‪ :‬ﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﺍﳌﺪﺍﻭﻣ ﹸﺔ ﻋﻠﻰ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻻ‬ ‫ﺍﳉﻬ ‪‬ﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ‪ ،‬ﱂ ﻳﺪ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ ﻏﲑﻩ‪ ،‬ﻭﻻ ﺃﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﺪﻳ‪‬ﻪ ج ﺃﻛﻤ ﹸﻞ‬ ‫ﺍﳍﺪﻱ ﻭﺃﻓﻀﻠﹸﻪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫)‪ (٤٠٠‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬


‫‪١٤٧‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻣﺎ ﺯﺍ ﹶﻝ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﹼﻪ ج ﻳﻘﻨﺖ ﰲ ﺍﻟﻔﺠﺮ ﺣﱴ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﰲ )ﺍﳌﺴﻨﺪ( ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﳘﺎ‪ ،‬ﻓﺄﺑﻮ‬ ‫ﺟﻌﻔﺮ ﻗﺪ ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﻏﲑﻩ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ‪ :‬ﻛﺎﻥ ﳜﻠﻂ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ‪ :‬ﻛﺎﻥ ﻳﻬﻢ‬ ‫ﻛﺜﲑﹰﺍ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻛﺎﻥ ﻳﻨﻔﺮﺩ ﺑﺎﳌﻨﺎﻛﲑ ﻋﻦ ﺍﳌﺸﺎﻫﲑ‪.‬‬ ‫ﻭﻗﺎﻝ ﱄ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪ‪‬ﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ‪ :‬ﻭﻫﺬﺍ ﺍﻹِﺳﻨﺎﺩ ﻧﻔﺴﻪ ﻫﻮ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ‬ ‫ﻚ ﻣِﻦ ‪‬ﺑﻨِﻲ ﺁﺩ‪‬ﻡ ِﻣ ْﻦ ﹸﻇﻬ‪‬ﻮ ِﺭ ِﻫ ْﻢ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ .[١٧٢ :‬ﺣﺪﻳﺚ ﺃﰊ ﺑﻦ ﻛﻌﺐ‬ ‫﴿ ‪‬ﻭِﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺡ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺗﻠﻚ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﺃﺧﺬ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻬ ‪‬ﺪ‬ ‫ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻭﻛﺎﻥ ﺭﻭ ‪‬‬ ‫ﺡ ﺇﱃ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺣﲔ ﺍﻧﺘﺒﺬﺕ ﻣﻦ ﺃﻫﻠﻬﺎ‬ ‫ﻕ ﰲ ﺯﻣﻦ ﺁﺩﻡ‪ ،‬ﻓﺄﹶﺭﺳ ﹶﻞ ﺗﻠﻚ ﺍﻟﺮﻭ ‪‬‬ ‫ﻭﺍﳌﻴﺜﺎ ‪‬‬ ‫ﻣﻜﺎﻧﹰﺎ ﺷﺮﻗﻴﺎ‪ ،‬ﻓﺄﺭﺳﻠﻪ ﺍﻟﻠﹼﻪ ﰲ ﺻﻮﺭﺓ ﺑﺸﺮ ﻓﺘﻤﺜﻞ ﳍﺎ ﺑﺸﺮﹰﺍ ﺳﻮﻳﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺤﻤﻠﺖ ﺍﻟﺬﻱ‬ ‫ﳜﺎﻃﺒﻬﺎ‪ ،‬ﻓﺪﺧﻞ ﻣِﻦ ﻓﻴﻬﺎ)‪ ،(٤٠١‬ﻭﻫﺬﺍ ﻏﻠﻂ ﳏﺾ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻴﻬﺎ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻗﺎﻝ‬ ‫ﻚ ﹸﻏﻼﹶﻣﹰﺎ ‪‬ﺯﻛِﻴﹰﺎ﴾ ]ﻣﺮﱘ‪ [١٩ :‬ﻭﱂ ﻳﻜﻦ ﺍﻟﺬﻱ‬ ‫ﺐ ﹶﻟ ِ‬ ‫ﻚ ﻷ ‪‬ﻫ ‪‬‬ ‫ﳍﺎ؟ ﴿ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ‪‬ﺭ‪‬ﺑ ِ‬ ‫ﺧﺎﻃﺒﻬﺎ ‪‬ﺬﺍ ﻫﻮ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪ ،‬ﻫﺬﺍ ﳏﺎﻝ‪.‬‬ ‫ﺐ ﻣﻨﺎﻛﲑ‪ ،‬ﻻ ﻳ‪‬ﺤﺘﺞ ﲟﺎ ﺗﻔﺮﺩ ﺑﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﻫﻞ‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺃﺑﺎ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺻﺎﺣ ‪‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻟﻮ ﺻﺢ‪ ،‬ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻨﻮﺕ ﺍﳌﻌﲔ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﺃﻥ‬ ‫ﺕ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀُ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﺕ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ﻡ‪ ،‬ﻭﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﺩﻭﺍﻡ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬ ‫ﺽ ﹸﻛﻞﱡ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ْﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻭﺍﳋﺸﻮﻉ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹶﻟﻪ‪ ‬ﻣ ْﻦ ﰲ ﺍﻟ ‪‬‬ ‫ﺤ ﹶﺬﺭ‪‬‬ ‫ﺖ ﺁﻧﺎ َﺀ ﺍﻟﻠﱠْﻴ ِﻞ ﺳ‪‬ﺎﺟِﺪﹰﺍ ‪‬ﻭﻗﹶﺎﺋِﻤﹰﺎ ‪‬ﻳ ْ‬ ‫ﹶﻟﻪ‪ ‬ﻗﹶﺎِﻧﺘ‪‬ﻮﻥ﴾ ]ﺍﻟﺮﻭﻡ‪ ،[٢٦ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃ ‪‬ﻣ ْﻦ ﻫ‪ ‬ﻮ ﻗﹶﺎِﻧ ‪‬‬ ‫ﺕ ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ ‪‬ﻭﻛﹸﺘ‪ِ‬ﺒ ِﻪ‬ ‫ﺖ ِﺑ ﹶﻜِﻠﻤ‪‬ﺎ ِ‬ ‫ﺻ ‪‬ﺪﹶﻗ ْ‬ ‫ﲪ ﹶﺔ ‪‬ﺭﺑ‪‬ﻪ﴾]ﺍﻟﺰﻣﺮ‪ ،[٩ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ‪‬‬ ‫ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭ‪‬ﻳ ْﺮﺟ‪‬ﻮ ‪‬ﺭ ‪‬‬ ‫ﻀﻞﹸ ﺍﻟﺼﻼ ِﺓ ﻃﹸﻮ ﹸﻝ ﺍﻟ ﹸﻘﻨ‪‬ﻮﺕ()‪.(٤٠٢‬‬ ‫ﲔ﴾ ]ﺍﻟﺘﺤﺮﱘ‪ [١٢ :‬ﻭﻗﺎﻝ ج )ﹶﺃ ﹾﻓ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺍﻟﻘﹶﺎِﻧِﺘ ‪‬‬ ‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ْ‬ ‫ﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٨ :‬ﺃﻣﺮﻧﺎ‬ ‫ﻭﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ‪ :‬ﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻗﹸﻮﻣ‪‬ﻮﺍ ﻟﻠﱠ ِﻪ ﻗﹶﺎِﻧِﺘ ‪‬‬ ‫ﺴﻜﹸﻮﺕِ‪ ،‬ﻭﻧ‪‬ﻬﻴﻨﺎ ‪‬ﻋ ِﻦ ﺍﻟﻜﹶﻼ ِﻡ)‪ .(٤٠٣‬ﻭﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﱂ ﻳﻘﻞ‪ :‬ﱂ ﻳﺰﻝ ﻳﻘﻨ‪‬ﺖ ﺑﻌﺪ‬ ‫ﺑﺎﻟ ‪‬‬ ‫ﺍﻟﺮﻛﻮﻉ ﺭﺍﻓﻌﹰﺎ ﺻﻮﺗﻪ )ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍﻫﺪﱐ ﻓﻴﻤﻦ ﻫﺪﻳﺖ‪ (..‬ﺇﱃ ﺁﺧﺮﻩ ﻭﻳﺆﻣ‪‬ﻦ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﻻ‬ ‫)‪ (٤٠١‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٣٢٤ ،٣٢٣/٢‬‬ ‫)‪ (٤٠٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٤٠٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٩/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٥٣٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٩٨٩ ،٤٠٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(٩٤٩‬‬


‫‪١٤٨‬‬ ‫ﻚ ﺍﳊﻤﺪ‪ ،‬ﻣِﻞ َﺀ ﺍﻟﺴﻤﺎﻭﺍﺕِ‪ ،‬ﻭﻣِﻞ َﺀ ﺍﻷﺭﺽِ‪ ،‬ﻭﻣِﻞ َﺀ ﻣﺎ ﺷﺌﺖ ﻣﻦ‬ ‫ﺭﻳﺐ ﺃﻥ ﻗﻮﻟﻪ‪ :‬ﺭﺑ‪‬ﻨﺎ ﻭﻟ ‪‬‬ ‫ﺷﻲﺀ ﺑﻌﺪ‪ ،‬ﺃﻫ ﹶﻞ ﺍﻟﺜﻨﺎﺀ ﻭﺍ‪‬ﺪ‪ ،‬ﺃﺣ ‪‬ﻖ ﻣﺎ ﻗﺎﻝ ﺍﻟﻌﺒ ‪‬ﺪ‪ ...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﻳﻘﻮﻟﻪ‪ ،‬ﻗﻨﻮﺕ‪ ،‬ﻭﺗﻄﻮﻳ ﹸﻞ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﻗﻨﻮﺕ‪ ،‬ﻭﺗﻄﻮﻳ ﹸﻞ ﺍﻟﻘﺮﺍﺀﺓ ﻗﻨﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺪﻋﺎ ُﺀ ﺍﳌﻌﻴ‪‬ﻦ‬ ‫ﻗﻨﻮﺕ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﻟﻜﻢ ﺃﻥ ﺃﻧﺴﹰﺎ ﺇِﳕﺎ ﺃﺭﺍﺩ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﳌﻌﲔ ﺩﻭﻥ ﺳﺎﺋﺮ ﺃﻗﺴﺎﻡ ﺍﻟﻘﻨﻮﺕ؟!‬ ‫ﺕ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ‬ ‫ﺕ ﺑﺎﻟﻔﺠﺮ ﺩﻭ ﹶﻥ ﻏﲑﻫﺎ ﻣِﻦ ﺍﻟﺼﻠﻮﺍ ِ‬ ‫ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﲣﺼﻴﺼ‪‬ﻪ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﺍﻟﺪﻋﺎﺀ ﺍﳌﻌﲔ‪ ،‬ﺇﺫ ﺳﺎﺋﺮ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻘﻨﻮﺕ ﻣﺸﺘﺮ‪‬ﻙ ﺑﲔ ﺍﻟﻔﺠﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺃﻧﺲ‬ ‫ﺺ ﺍﻟﻔﺠﺮ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺎﻟﻘﻨﻮﺕ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪،‬‬ ‫ﺧ ‪‬‬ ‫ﻭﻻ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻷﻥ ﺃﻧﺴﹰﺎ ﻗﺪ ﺃﺧﱪ ﺃﻧﻪ ﻛﺎﻥ ﻗﻨﺖ ﺷﻬﺮﹰﺍ ﰒ ﺗﺮﻛﹶﻪ‪،‬‬ ‫ﺕ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻗﺪ ﻗﻨﺖ ﺃﺑﻮ ﺑﻜﺮ‪،‬‬ ‫ﻓﺘﻌﻴ‪‬ﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺩﺍﻭﻡ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﻋﻠﻲ‪ ،‬ﻭﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺑﻮ‬ ‫ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﻣﻦ ﻭﺟﻮﻩ‪ .‬ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻥ ﺃﻧﺴﹰﺎ ﻗﺪ ﺃﺧﱪ ﺃﻧﻪ ج ﻛﺎﻥ ﻳﻘﻨ‪‬ﺖ ﰲ ﺍﻟﻔﺠﺮ‬ ‫ﻭﺍﳌﻐﺮﺏ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻠﻢ ﳜﺼﺺ ﺍﻟﻘﻨﻮﺕ ﺑﺎﻟﻔﺠﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﻟﱪﺍﺀ ﺑﻦ‬ ‫ﻋﺎﺯﺏ ﺳﻮﺍﺀ‪ ،‬ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺍﻟﻘﻨﻮﺕ ﺃﺧﺺ ﺑﺎﻟﻔﺠﺮ؟!‬ ‫ﺕ ﺍﳌﻐﺮﺏ ﻣﻨﺴﻮﺥ‪ ،‬ﻗﺎﻝ ﻟﻜﻢ ﻣﻨﺎﺯﻋﻮﻛﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ :‬ﻭﻛﺬﻟﻚ‬ ‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻗﻨﻮ ‪‬‬ ‫ﻗﻨﻮ ‪‬‬ ‫ﻼ ﻋﻠﻰ‬ ‫ﺕ ﺍﻟﻔﺠﺮ ﺳﻮﺍﺀ‪ ،‬ﻭﻻ ﺗﺄﺗﻮﻥ ﲝﺠﺔ ﻋﻠﻰ ﻧﺴﺦ ﻗﻨﻮﺕ ﺍﳌﻐﺮﺏ ﺇﻻ ﻛﺎﻧﺖ ﺩﻟﻴ ﹰ‬ ‫ﻼ ﻋﻠﻰ ﻧﺴﺦ ﻗﻨﻮﺕ ﺍﳌﻐﺮﺏ‬ ‫ﻧﺴﺦ ﻗﻨﻮﺕ ﺍﻟﻔﺠﺮ ﺳﻮﺍﺀ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻨﻜﻢ ﺃﺑﺪﹰﺍ ﺃﻥ ﺗ‪‬ﻘﻴﻤﻮﺍ ﺩﻟﻴ ﹰ‬ ‫ﺕ ﺍﳌﻐﺮﺏ ﻛﺎﻥ ﻗﻨﻮﺗﹰﺎ ﻟﻠﻨﻮﺍﺯﻝ‪ ،‬ﻻ ﻗﻨﻮﺗﹰﺎ ﺭﺍﺗﺒﺎﹰ‪ ،‬ﻗﺎﻝ‬ ‫ﺕ ﺍﻟﻔﺠﺮ‪ .‬ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﻗﹸﻨﻮ ‪‬‬ ‫ﻭﺇﺣﻜﺎﻡ ﻗﻨﻮ ِ‬ ‫ﺕ ﺍﻟﻔﺠﺮ ﺳﻮﺍﺀ‪ ،‬ﻭﻣﺎ ﺍﻟﻔﺮﻕ؟‬ ‫ﻣﻨﺎﺯﻋﻮﻛﻢ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ :‬ﻧﻌﻢ ﻛﺬﻟﻚ ﻫﻮ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻨﻮ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻗﻨﻮﺕ ﺍﻟﻔﺠﺮ ﻛﺎﻥ ﻗﻨﻮ ‪‬‬ ‫ﺕ ﻧﺎﺯﻟﺔ‪ ،‬ﻻ ﻗﻨﻮﺗﹰﺎ ﺭﺍﺗﺒﹰﺎ ﺃﻥ ﺃﻧﺴﹰﺎ ﻧﻔﺴﻪ ﺃﺧﱪ‬ ‫ﺕ ﻧﺎﺯﻟﺔ ﰒ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻋ‪‬ﻤﺪ‪‬ﺗﻜﻢ ﰲ ﺍﻟﻘﻨﻮﺕ ﺍﻟﺮﺍﺗﺐ ﺇﳕﺎ ﻫﻮ ﺃﻧﺲ‪ ،‬ﻭﺃﻧﺲ ﺃﺧﱪ ﺃﻧﻪ ﻛﺎﻥ ﻗﻨﻮ ‪‬‬ ‫ﺖ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﺷﻬﺮﹰﺍ ﻳﺪﻋﻮ ﻋﻠﻰ ﺣﻲ ﻣِﻦ‬ ‫ﺗﺮﻛﻪ‪ ،‬ﻓﻔﻲ)ﺍﻟﺼﺤﻴﺤﲔ(ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﻗ‪‬ﻨ ‪‬‬ ‫ﺃﺣﻴﺎ ِﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﺗﺮﻛﻪ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺷ‪‬ﺒﺎﺑﺔ ﺭﻭﻯ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻗﺎﻝ‪ :‬ﻗﻠﻨﺎ ﻷﻧﺲ‬ ‫ﺖ‬ ‫ﺑﻦ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻗﻮﻣﹰﺎ ﻳﺰﻋﻤ‪‬ﻮﻥ ﺃﻥ ﺍﻟﻨﱯ ج ﱂ ﻳﺰﻝ ﻳﻘﻨ‪‬ﺖ ﺑﺎﻟﻔﺠﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺬﺑﻮﺍ‪ ،‬ﻭﺇﳕﺎ ﻗﹶﻨ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺷﻬﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻳﺪﻋﻮ ﻋﻠﻰ ﺣ ‪‬ﻲ ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﻴﺲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺿﻌﻔﻪ‪ ،‬ﻓﻘﺪ ﻭﺛﻘﻪ ﻏﲑﻩ‪ ،‬ﻭﻟﻴﺲ ﺑﺪﻭﻥ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻓﻜﻴﻒ‬


‫‪١٤٩‬‬ ‫ﻳﻜﻮﻥ ﺃﺑﻮ ﺟﻌﻔﺮ ﺣﺠﺔ ﰲ ﻗﻮﻟﻪ‪ :‬ﱂ ﻳﺰﻝ ﻳﻘﻨﺖ ﺣﱴ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ﻭﻗﻴﺲ ﻟﻴﺲ ﲝﺠﺔ ﰲ ﻫﺬﺍ‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺃﻭﺛ ‪‬ﻖ ﻣﻨﻪ ﺃﻭ ﻣﺜﻠﹸﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺿﻌﻔﻮﺍ ﺃﺑﺎ ﺟﻌﻔﺮ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺍﻟﺬﻳﻦ ﺿﻌﻔﻮﺍ ﻗﻴﺴﺎﹰ‪،‬‬ ‫ﺐ ﺗﻀﻌﻴﻔﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ‬ ‫ﻒ ﻗﻴﺲ ﻋﻦ ﳛﲕ‪ ،‬ﻭﺫﻛﺮ ﺳﺒ ‪‬‬ ‫ﻓﺈﳕﺎ ﻳﻌﺮﻑ ﺗﻀﻌﻴ ‪‬‬ ‫ﻣﺮﱘ‪ :‬ﺳﺄﻟﺖ ﳛﲕ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺿﻌﻴﻒ ﻻ ﻳ‪‬ﻜﺘﺐ ﺣﺪﻳﺜﻪ‪ ،‬ﻛﺎﻥ ﳛﺪ‪‬ﺙ‬ ‫ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﻋﺒﻴﺪﺓ‪،‬ﻭﻫﻮ ﻋﻨﺪﻩ ﻋﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﻮﺟﺐ ﺭﺩ ﺣﺪﻳﺚ ﺍﻟﺮﺍﻭﻱ‪،‬‬ ‫ﻷﻥ ﻏﺎﻳﺔ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻂ ﻭﻭﻫﻢ ﰲ ﺫﻛﺮ ﻋﺒﻴﺪﺓ ﺑﺪﻝ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﺴﻠﻢ ﻣﻦ‬ ‫ﻫﺬﺍ ﻣﻦ ﺍﶈﺪﺛﲔ؟‬ ‫ﺕ ﺍﻟﻨﱯ ج‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺃﻧﺴﹰﺎ ﺃﺧﱪ ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻘﻨ‪‬ﺘﻮﻥ‪ ،‬ﻭﺃﻥ ﺑﺪﺀ ﺍﻟﻘﻨﻮﺕ ﻫﻮ ﻗﻨﻮ ‪‬‬ ‫ﻳﺪﻋﻮ ﻋﻠﻰ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ‪ ،‬ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﻴﺐ‪،‬ﻋﻦ‬ ‫ﻼ ﳊﺎﺟﺔ‪ ،‬ﻳﻘﺎﻝ ﳍﻢ‪ :‬ﺍﻟ ﹸﻘﺮ‪‬ﺍﺀُ‪ ،‬ﻓﻌﺮﺽ ﳍﻢ ‪‬ﺣﻴ‪‬ﺎ ِﻥ‬ ‫ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺳﺒﻌﲔ ﺭﺟ ﹰ‬ ‫ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺑﻌ ﹶ‬ ‫ﻣﻦ ﺑﲏ ﺳﻠﻴﻢ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ ﻋﻨﺪ ﺑﺌﺮ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺑﺌﺮ ﻣ‪‬ﻌﻮﻧﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﻮﻡ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺇﻳﺎﻛﻢ‬ ‫ﺃﺭﺩﻧﺎ‪ ،‬ﻭﺇﳕﺎ ﳓﻦ ﳎﺘﺎﺯﻭﻥ ﰲ ﺣﺎﺟﺔ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻘﺘﻠﻮﻫﻢ‪ ،‬ﻓﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﻋﻠﻴﻬﻢ ﺷﻬﺮﹰﺍ ﰲ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ‪ ،‬ﻓﺬﻟﻚ ﺑﺪ ُﺀ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﻣﺎ ﻛﻨﺎ ﻧﻘﻨ‪‬ﺖ)‪.(٤٠٤‬‬ ‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ج ﺍﻟﻘﻨﻮﺕ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻗﻮﻝ ﺃﻧﺲ‪ :‬ﻓﺬﻟﻚ ﺑﺪ ُﺀ‬ ‫ﺕ‬ ‫ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻣﻊ ﻗﻮﻟﻪ‪ :‬ﻗﻨﺖ ﺷﻬﺮﺍﹰ‪ ،‬ﰒ ﺗﺮﻛﻪ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺃﺭﺍﺩ ﲟﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻘﻨﻮﺕ ﻗﻨﻮ ‪‬‬ ‫ﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﻗﱠﺘﻪ ﺑﺸﻬﺮ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﻨﺖ ﰲ ﺻﻼﺓ ﺍﻟﻌﺘﻤﺔ ﺷﻬﺮﺍﹰ‪ ،‬ﻛﻤﺎ ﰲ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﻗﻨﺖ ﰲ ﺻﻼﺓ ﺍﻟ ‪‬ﻌ‪‬ﺘﻤ‪‬ﺔ ﺷﻬﺮﹰﺍ ﻳﻘﻮﻝ ﰲ ﻗﻨﻮﺗﻪ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ِﺞ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ‪‬ﺪ ْﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴﺪِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ِﺞ‬ ‫ﲔ ِﻣ ْﻦ ﺍ ﹸﳌ ْﺆ ِﻣِﻨﲔ‪،‬‬ ‫ﺴﺘ‪‬ﻀﻌ ِﻔ ‪‬‬ ‫ﺵ ْﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺭﺑِﻴ ‪‬ﻌﺔﹶ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ِﺞ ﺍﳌﹸ ْ‬ ‫‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ْﺑ ‪‬ﻦ ِﻫﺸ‪‬ﺎﻡ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ِﺞ ‪‬ﻋﻴ‪‬ﺎ ‪‬‬ ‫ﲔ ﹶﻛﺴِﲏ ﻳ‪‬ﻮﺳ‪‬ﻒ(‪ .‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺷ ‪‬ﺪ ْﺩ ‪‬ﻭ ﹾﻃﹶﺄ‪‬ﺗ ‪‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻀﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺟ ‪‬ﻌ ﹾﻠﻬ‪‬ﺎ ‪‬ﻋﹶﻠْﻴ ِﻬ ْﻢ ِﺳِﻨ ‪‬‬ ‫ﺕ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻭ ﻣﺎ ﺗﺮﺍﻫﻢ ﻗﺪ‬ ‫ﻉ ﳍﻢ‪ ،‬ﻓﺬﻛﺮ ‪‬‬ ‫ﺕ ﻳﻮﻡ ﻓﻠﻢ ﻳﺪ ‪‬‬ ‫ﻫﺮﻳﺮﺓ‪ :‬ﻭﺃﺻﺒﺢ ﺫﺍ ‪‬‬ ‫ﹶﻗ ِﺪﻣ‪‬ﻮﺍ)‪ ،(٤٠٥‬ﻓﻘﻨﻮﺗ‪‬ﻪ ﰲ ﺍﻟﻔﺠﺮ ﻛﺎﻥ ﻫﻜﺬﺍ ﺳﻮﺍﺀ ﻷﺟﻞ ﺃﻣﺮ ﻋﺎﺭﺽ ﻭﻧﺎﺯﻟﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﻗﱠﺘﻪ‬ ‫ﺃﻧﺲ ﺑﺸﻬﺮ‪.‬‬ ‫)‪ (٤٠٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٧ ،٢٩٦/٧ ،٤٠٨/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٧٧‬‬ ‫)‪ (٤٠٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤١٠/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٦٧٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠١/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(١٢٤٤‬‬ ‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٤٤٢‬‬


‫‪١٥٠‬‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻗﻨﺖ ﳍﻢ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻔﺠﺮ ﺷﻬﺮﺍ‪ ،‬ﻭﻛﻼﳘﺎ ﺻﺤﻴﺢ‪،‬‬ ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺣﺪﻳﺚ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ :‬ﺷﻬﺮﹰﺍ ﻣﺘﺘﺎﺑﻌﹰﺎ ﰲ‬ ‫ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺍﻟﺼﺒﺢ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ‬ ‫ﺻﺤﻴﺢ)‪.(٤٠٦‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻄﱪﺍﱐ ﰲ )ﻣﻌﺠﻤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﺃﻧﺲ‪ :‬ﺣﺪﺛﻨﺎ ﻣ‪‬ﻄﺮ‪‬ﻑ ﺑﻦ‬ ‫ﻃﺮﻳﻒ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳉﻬﻢ‪ ،‬ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻻ ﻳ‪‬ﺼﻠﻲ‪ ‬ﺻﻼ ﹰﺓ ﻣﻜﺘﻮﺑﺔ‬ ‫ﺇﻻ ﻗﻨﺖ ﻓﻴﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ‪ :‬ﱂ ﻳﺮﻭﻩ ﻋﻦ ﻣﻄﺮ‪‬ﻑ ﺇﻻ ﳏﻤﺪ ﺑﻦ ﺃﻧﺲ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻹِﺳﻨﺎﺩ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣ‪‬ﺠﺔ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻘﻨﻮﺕ ﻫﻮ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﱂ ﻳ‪‬ﺼﻞ ﻣﻜﺘﻮﺑﺔ ﺇﻻ ﺩﻋﺎ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪،‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺃﻧﺲ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ ﺇﻥ ﺻﺢ ﺃﻧﻪ ﱂ ﻳﺰﻝ ﻳﻘﻨﺖ ﺣﱴ‬ ‫ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﳓﻦ ﻻ ﻧﺸﻚ ﻭﻻ ﻧﺮﺗﺎﺏ ﰲ ﺻﺤﺔ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺩﻋﺎﺀﻩ ﺍﺳﺘﻤﺮ ﰲ ﺍﻟﻔﺠﺮ ﺇﱃ‬ ‫ﺃﻥ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻃﺮﻕ ﺃﺣﺎﺩﻳﺚ ﺃﻧﺲ ﺗ‪‬ﺒﲔ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﻳﺼﺪﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻻ‬ ‫ﺗﺘﻨﺎﻗﺾ‪ .‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺻﻢ ﺍﻷﺣﻮﻝ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ‬ ‫ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﺼﻼﺓ؟ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻛﺎﻥ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻛﺎﻥ ﻗﺒ ﹶﻞ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺑﻌﺪﻩ؟ ﻗﺎﻝ‪:‬‬ ‫ﺖ‬ ‫ﺖ‪ :‬ﻭﺇﻥ ﻓﻼﻧﹰﺎ ﺃﺧﱪﱐ ﻋﻨﻚ ﺃﻧﻚ ﻗﻠﺖ‪ :‬ﻗﻨﺖ ﺑﻌﺪ‪‬ﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻛﺬﺏ‪ ،‬ﺇﳕﺎ ﻗﻠﺖ‪ :‬ﻗﻨ ‪‬‬ ‫ﻗﺒﻠﻪ؟ ﻗﻠ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﺷﻬﺮﹰﺍ)‪ .(٤٠٧‬ﻭﻗﺪ ﻇﻦ ﻃﺎﺋﻔﺔ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﻠﻮﻝ ﺗﻔﺮﺩ ﺑﻪ‬ ‫ﻋﺎﺻﻢ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﺓ‪ .‬ﻋﻦ ﺃﻧﺲ ﺧﺎﻟﻔﻮﻩ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻋﺎﺻﻢ ﺛﻘﺔ ﺟﺪﺍﹰ‪ ،‬ﻏ ‪‬ﲑ ﺃﻧﻪ ﺧﺎﻟﻒ‬ ‫ﺏ ﺃﻧﺲ ﻣﻮﺿﻊ ﺍﻟﻘﻨﻮﺗﲔ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﻗﺪ ﻳﻬﻢ‪ ،‬ﻭﺍﳉﻮﺍﺩ ﻗﺪ ﻳﻌﺜﹸﺮ‪ ،‬ﻭﺣﻜﻮﺍ ﻋﻦ ﺍﻹِﻣﺎﻡ‬ ‫ﺃﺻﺤﺎ ‪‬‬ ‫ﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻳﻌﲏ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :-‬ﺃﻳﻘﻮﻝ ﺃﺣﺪ ﰲ‬ ‫ﺃﲪﺪ ﺗﻌﻠﻴﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠ ‪‬‬ ‫ﺣﺪﻳﺚ ﺃﻧﺲ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﻨﺖ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﻏ ‪‬ﲑ ﻋﺎﺻﻢ ﺍﻷﺣﻮﻝ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬ ‫ﺖ ﺃﺣﺪﹰﺍ ﻳﻘﻮﻟﻪ ﻏﲑ‪‬ﻩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺧﺎﻟﻔﻬﻢ ﻋﺎﺻﻢ ﹸﻛﻠﱠﻬﻢ‪ ،‬ﻫﺸﺎﻡ ﻋﻦ ﻗﺘﺎﺩﺓ ﻋﻦ‬ ‫ﻋﻠﻤ ‪‬‬ ‫ﺏ ﻋﻦ‬ ‫ﺃﻧﺲ‪ ،‬ﻭﺍﻟﺘﻴﻤﻲ‪ ،‬ﻋﻦ ﺃﰊ ﳎﻠﺰ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ :‬ﻗﻨﺖ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺃﻳﻮ ‪‬‬ ‫)‪ (٤٠٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٤٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٠١/١‬‬ ‫)‪ (٤٠٧‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪١٥١‬‬ ‫ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﻧﺴﺎ‪ .‬ﻭﺣﻨﻈﻠﺔ ﺍﻟﺴﺪﻭﺳﻲ ﻋﻦ ﺃﻧﺲ ﺃﺭﺑﻌﺔ ﻭﺟﻮﻩ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺖ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﺷﻬﺮﹰﺍ‪ .‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻣﻦ ﺫﻛﺮﻩ‬ ‫ﻋﺎﺻﻢ ﻓﻘﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻛﺬﺑﻮﺍ‪ ،‬ﺇﳕﺎ ﻗﻨ ‪‬‬ ‫ﻋﻦ ﻋﺎﺻﻢ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻭﻏﲑﻩ‪ ،‬ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﻭﺳﺎﺋﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻟﻴﺲ ﺇﳕﺎ ﻫﻲ‬ ‫ﺍﻟﺮﻛﻮﻉ؟ ﻓﻘﺎﻝ‪ :‬ﺑﻠﻰ ﻛﻠﻬﺎ ﻋﻦ ﺧ‪‬ﻔﺎﻑ ﺑﻦ ﺇﳝﺎﺀ ﺑ ِﻦ ‪‬ﺭ ْﺣﻀ‪‬ﺔ‪ ،‬ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪.‬‬ ‫ﺚ‬ ‫ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﻠﻢ ﺗﺮﺧﺺ ﺇﺫﹰﺍ ﰲ ﺍﻟﻘﻨﻮﺕ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺇﳕﺎ ﺻﺢ ﺍﳊﺪﻳ ﹸ‬ ‫ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﰲ ﺍﻟﻮﺗﺮ ﻳ‪‬ﺨﺘﺎﺭ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪،‬‬ ‫ﻭﻣﻦ ﻗﻨﺖ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﻼ ﺑﺄﺱ‪ ،‬ﻟﻔﻌﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺍﺧﺘﻼﻓﻬﻢ‪ ،‬ﻓﺄﻣﺎ ﰲ ﺍﻟﻔﺠﺮ‪،‬‬ ‫ﻓﺒﻌﺪ ﺍﻟﺮﻛﻮﻉ‪.‬‬ ‫ﻓﻴﻘﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻌﺠﺐ ﺗﻌﻠﻴ ﹸﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺋﻤﺔ‬ ‫ﺛﻘﺎﺕ ﺃﺛﺒﺎﺕ ﺣﻔﺎﻅ‪ ،‬ﻭﺍﻻﺣﺘﺠﺎﺝ ﲟﺜﻞ ﺣﺪﻳﺚ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﻗﻴﺲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪،‬‬ ‫ﻭﻋﻤﺮﻭ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﻭﺩﻳﻨﺎﺭ‪ ،‬ﻭﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ‪ ،‬ﻭﻗﻞ ﻣﻦ ﲢﻤ‪‬ﻞ ﻣﺬﻫﺒﺎﹰ‪،‬‬ ‫ﻭﺍﻧﺘﺼﺮ ﻟﻪ ﰲ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﺿﻄﺮ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﻠﻚ‪.‬‬ ‫ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪ :‬ﺃﺣﺎﺩﻳﺚ ﺃﻧﺲ ﻛﻠﻬﺎ ﺻﺤﺎﺡ‪ ،‬ﻳ‪‬ﺼﺪ‪‬ﻕ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻻ‬ ‫ﺗﺘﻨﺎﻗﺾ‪ ،‬ﻭﺍﻟﻘﻨﻮﺕ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﻏ ‪‬ﲑ ﺍﻟﻘﻨﻮﺕ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻭﻗﺘﻪ‬ ‫ﻏﲑ ﺍﻟﺬﻱ ﺃﻃﻠﻘﻪ‪ ،‬ﻓﺎﻟﺬﻱ ﺫﻛﺮﻩ ﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ ﻫﻮ ﺇﻃﺎﻟ ﹸﺔ ﺍﻟﻘﻴﺎﻡ ﻟﻠﻘﺮﺍﺀﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ‬ ‫ﺕ()‪ (٤٠٨‬ﻭﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺑﻌﺪﻩ‪ ،‬ﻫﻮ ﺇﻃﺎﻟ ﹸﺔ ﺍﻟﻘﻴﺎﻡ‬ ‫ﻼ ِﺓ ﻃﹸﻮ ﹸﻝ ﺍﻟﻘﻨ‪‬ﻮ ِ‬ ‫ﺼﹶ‬ ‫ﺍﻟﻨﱯ ج‪) :‬ﹶﺃﻓﹾﻀ ﹸﻞ ﺍﻟ ‪‬‬ ‫ﻟﻠﺪﻋﺎﺀ‪ ،‬ﻓﻌﻠﻪ ﺷﻬﺮﹰﺍ ﻳﺪﻋﻮ ﻋﻠﻰ ﻗﻮﻡ‪ ،‬ﻭﻳﺪﻋﻮ ﻟﻘﻮﻡ‪ ،‬ﰒ ﺍﺳﺘﻤ ‪‬ﺮ ﻳ‪‬ﻄﻴﻞ ﻫﺬﺍ ﺍﻟﺮﻛ ‪‬ﻦ ﻟﻠﺪﻋﺎﺀ‬ ‫ﻭﺍﻟﺜﻨﺎﺀ‪ ،‬ﺇﱃ ﺃﻥ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺇﱐ ﻻ‬ ‫ﺃﺯﺍﻝ ﺃﹸﺻﻠﻲ ﺑﻜﻢ ﻛﻤﺎ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﻳ‪‬ﺼﻠﻲ ﺑﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺃﻧﺲ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﻻ‬ ‫ﺃﺭﺍﻛﻢ ﺗﺼﻨﻌﻮﻧﻪ‪ ،‬ﻛﺎﻥ ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﺍﻧﺘﺼﺐ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋ ﹸﻞ‪ :‬ﻗﺪ‬ ‫ﻧﺴﻲ‪ ،‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﺪﺓ ﳝﻜﹸﺚ‪ ،‬ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋ ﹸﻞ‪ :‬ﻗﺪ ﻧﺴﻲ)‪ .(٤٠٩‬ﻓﻬﺬﺍ ﻫﻮ‬ ‫ﺕ ﺍﻟﺬﻱ ﻣﺎ ﺯﺍﻝ ﻋﻠﻴﻪ ﺣﱴ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺴﻜﹸﺖ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻗﻮﻑ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﺑ ﹶﻞ ﻛﺎﻥ ﻳﺜﲏ ﻋﻠﻰ ﺭﺑﻪ‪،‬‬ ‫ﺕ ﺍﳌﻮﻗﱠﺖ ﺑﺸﻬﺮ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺩﻋﺎﺀ ﻋﻠﻰ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ‬ ‫ﻭﻳ‪‬ﻤﺠ‪‬ﺪﻩ‪ ،‬ﻭﻳﺪﻋﻮﻩ‪ ،‬ﻭﻫﺬﺍ ﻏ ‪‬ﲑ ﺍﻟﻘﻨﻮ ِ‬ ‫)‪ (٤٠٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٧٥٦‬‬ ‫)‪ (٤٠٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٩/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٤٧٢‬ﻭﺃﲪﺪ )‪.(٢٢٦/٣‬‬


‫‪١٥٢‬‬ ‫ﺺ ﻫﺬﺍ ﺑﺎﻟﻔﺠﺮ‪،‬‬ ‫ﻭﻋ‪‬ﺼﻴ‪‬ﺔ ﻭﺑﲏ ﻟِﺤﻴﺎﻥ‪ ،‬ﻭﺩ‪‬ﻋﺎﺀ ﻟﻠﻤﺴﺘﻀﻌﻔﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﲟﻜﺔ‪ .‬ﻭﺃﻣﺎ ﲣﺼﻴ ‪‬‬ ‫ﻓﺒﺤﺴﺐ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ‪ ،‬ﻓﺈﳕﺎ ﺳﺄﻟﻪ ﻋﻦ ﻗﻨﻮﺕ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﻋﻤﺎ ﺳﺄﻟﻪ ﻋﻨﻪ‪ .‬ﻭﺃﻳﻀﺎﹰ‪،‬‬ ‫ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﻄﻴﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑﺎﻟﺴﺘﲔ ﺇﱃ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ :‬ﺭﻛﹸﻮﻋ‪‬ﻪ‪ ،‬ﻭﺍﻋﺘﺪﺍﻟﻪ‪ ،‬ﻭﺳﺠﻮﺩ‪‬ﻩ‪ ،‬ﻭﻗﻴﺎﻣ‪‬ﻪ ﻣﺘﻘﺎﺭﺑﹰﺎ‪ .‬ﻭﻛﺎﻥ ﻳﻈﻬ ‪‬ﺮ‬ ‫ﻣِﻦ ﺗﻄﻮﻳﻠﻪ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﺎ ﻻ ﻳﻈﻬﺮ ﰲ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺬﻟﻚ‪ .‬ﻭﻣﻌﻠﻮﻡ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻳﺪﻋﻮ ﺭﺑﻪ‪ ،‬ﻭﻳﺜﲏ ﻋﻠﻴﻪ‪ ،‬ﻭﳝﺠﺪﻩ ﰲ ﻫﺬﺍ ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻣﺖ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺏ ﺃﻧﻪ ﻳﺰﻝ ﻳﻘﻨﺖ ﰲ ﺍﻟﻔﺠﺮ‬ ‫ﻚ ﻭﻻ ﻧﺮﺗﺎ ‪‬‬ ‫ﺕ ﻣﻨﻪ ﻻ ﺭﻳﺐ‪ ،‬ﻓﻨﺤﻦ ﻻ ﻧﺸ ‪‬‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻗﻨﻮ ‪‬‬ ‫ﺣﱴ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﺕ ﰲ ﻟِﺴﺎﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﻛﺜ ِﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻫﻮ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﳌﻌﺮﻭﻑ‪ :‬ﺍﻟﻠﻬﻢ‬ ‫ﻭﳌﺎ ﺻﺎﺭ ﺍﻟﻘﻨﻮ ‪‬‬ ‫ﺍﻫﺪﱐ ﻓﻴﻤﻦ ﻫﺪﻳﺖ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭﲰﻌﻮﺍ ﺃﻧﻪ ﱂ ﻳﺰﻝ ﻳﻘﻨﺖ ﰲ ﺍﻟﻔﺠﺮ ﺣﱴ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﳋﻠﻔﺎ ُﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﲪﻠﻮﺍ ﺍﻟﻘﻨﻮﺕ ﰲ ﻟﻔﻆ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﺻﻄﻼﺣﻬﻢ‪ ،‬ﻭﻧﺸﺄ ﻣ‪‬ﻦ ﻻ ﻳﻌﺮﻑ ﻏ ‪‬ﲑ ﺫﻟﻚ‪ ،‬ﻓﻠﻢ ﻳﺸﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﻛﺎﻧﻮﺍ ﻣﺪﺍﻭﻣﲔ ﻋﻠﻴﻪ ﻛ ﱠﻞ ﻏﺪﺍﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻧﺎﺯﻋﻬﻢ ﻓﻴﻪ ﲨﻬﻮ ‪‬ﺭ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻣﻦ ﻓِﻌﻠﻪ ﺍﻟﺮﺍﺗﺐ‪ ،‬ﺑﻞ ﻭﻻ ﻳﺜﺒ‪‬ﺖ ﻋﻨﻪ ﺃﻧﻪ ﻓﻌﻠﻪ‪.‬‬ ‫ﻭﻏﺎﻳﺔ ﻣﺎ ﺭ‪‬ﻭﻱ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﺃﻧﻪ ﻋﻠﻤﻪ ﻟﻠﺤﺴﻦ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﳌﺴﻨﺪ(‬ ‫ﺕ ﺃﻗﻮﳍﻦ ﰲ ﻗﹸﻨﻮﺕ ﺍﻟﻮﺗ ِﺮ‪:‬‬ ‫ﻭ)ﺍﻟﺴﻨﻦ( ﺍﻷﺭﺑﻊ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻋﻠﱠﻤﲏ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﻛﻠﻤﺎ ٍ‬ ‫)ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﻫﺪِﱐ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﻫ ‪‬ﺪْﻳﺖ‪ ،‬ﻭﻋ‪‬ﺎِﻓﻨِﻲ ﻓِﻴ ‪‬ﻤ ْﻦ ﻋ‪‬ﺎﹶﻓْﻴﺖ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻟﻨِﻲ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﺗ ‪‬ﻮﱠﻟْﻴﺖ‪ ،‬ﻭﺑ‪‬ﺎ ِﺭﻙ ﻟِﻲ‬ ‫ﻚ ‪‬ﺗ ﹾﻘﻀِﻲ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠْﻴﻚ‪ِ ،‬ﺇﻧ‪‬ﻪ ﹶﻻ ‪‬ﻳ ِﺬﻝﱡ ‪‬ﻣ ْﻦ‬ ‫ﻀْﻴﺖ‪ ،‬ﻓﹶﺈ‪‬ﻧ ‪‬‬ ‫ﻓِﻴﻤ‪‬ﺎ ﹶﺃﻋْﻄْﻴﺖ‪ ،‬ﻭﻗِﲏ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬ ‫ﺖ()‪ (٤١٠‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﻻ ﻧﻌﺮﻑ ﰲ‬ ‫ﺖ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟْﻴ ‪‬‬ ‫ﻭ‪‬ﺍﻟﹶﻴﺖ‪ ،‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬ ‫ﺖ(‪،‬‬ ‫ﺍﻟﻘﻨﻮﺕ ﻋﻦ ﺍﻟﻨﱯ ج ﺷﻴﺌﹰﺎ ﺃﺣﺴ ‪‬ﻦ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺯﺍﺩ ﺍﻟﺒﻴﻬﻘﻲ ﺑﻌﺪ ) ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِﺬﻝﱡ ‪‬ﻣ ْﻦ ﻭ‪‬ﺍﹶﻟْﻴ ‪‬‬ ‫ﺖ()‪.(٤١١‬‬ ‫) ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِﻌ ‪‬ﺰ ﻣ‪‬ﻦ ﻋ‪‬ﺎ ‪‬ﺩْﻳ ‪‬‬ ‫ﻭﳑ‪‬ﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺮﺍﺩ ﺃﻧﺲ ﺑﺎﻟﻘﻨﻮﺕ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﻫﻮ ﺍﻟﻘﻴﺎ ‪‬ﻡ ﻟﻠﺪﻋﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ ﻣﺎ ﺭﻭﺍﻩ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻫﻼﻝ‪ ،‬ﺣﺪﺛﻨﺎ ﺣﻨﻈﻠﺔ ﺇﻣﺎ ‪‬ﻡ ﻣﺴﺠﺪ ﻗﺘﺎﺩﺓ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﻮ‬ ‫ﺍﻟﺴﺪﻭﺳﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺧﺘﻠﻔﺖ ﺃﻧﺎ ﻭﻗﺘﺎﺩﺓ ﰲ ﺍﻟﻘﻨﻮﺕ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪ ،‬ﻓﻘﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻗﺒﻞ‬ ‫)‪ (٤١٠‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٦٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٢٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٧٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٤٨/٣‬‬ ‫)‪ (٤١١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٢٠٩/٢‬‬


‫‪١٥٣‬‬ ‫ﺖ‬ ‫ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﻗﻠﺖ‪ ،‬ﺃﻧﺎ‪ :‬ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﺄﺗﻴﻨﺎ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻓﺬﻛﺮﻧﺎ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﻴ ‪‬‬ ‫ﺍﻟﻨﱯ ج ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻜﱪ‪ ،‬ﻭﺭﻛﻊ‪ ،‬ﻭﺭﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﰒ ﺳﺠﺪ‪ ،‬ﰒ ﻗﺎﻡ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻜﱪ‪،‬‬ ‫ﻭﺭﻛﻊ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﻓﻘﺎﻡ ﺳﺎﻋﺔ ﰒ ﻭﻗﻊ ﺳﺎﺟﺪﹰﺍ‪ .‬ﻭﻫﺬﺍ ﻣﺜﻞ ﺣﺪﻳﺚ ﺛﺎﺑﺖ ﻋﻨﻪ ﺳﻮﺍﺀ‪،‬‬ ‫ﻼ ﳌﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﻨﺖ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻭﻫﻮ ﻳ‪‬ﺒﲔ ﻣﺮﺍﺩ ﺃﻧﺲ ﺑﺎﻟﻘﻨﻮﺕ‪ ،‬ﻓﺈﻧﻪ ﺫﻛﺮﻩ ﺩﻟﻴ ﹰ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺘﻄﻮﻳﻞ ﻫﻮ ﻛﺎﻥ ﻣﺮﺍ ‪‬ﺩ ﺃﻧﺲ‪ ،‬ﻓﺎﺗﻔﻘﺖ ﺃﺣﺎﺩﻳﺜﹸﻪ ﻛﻠﹸﻬﺎ‪ ،‬ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪ .‬ﻭﺃﻣﺎ ﺍﳌﺮﻭﻱ‬ ‫ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻨﻮﻋﺎﻥ‪:‬‬ ‫ﺕ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﰲ ﳏﺎﺭﺑﻪ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﻗﻨﻮﺕ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺯﻝ‪ ،‬ﻛﻘﻨﻮ ِ‬ ‫ﺕ ﻋﻤﺮ‪ ،‬ﻭﻗﻨﻮﺕ ﻋﻠﻲ ﻋﻨﺪ ﳏﺎﺭﺑﺘﻪ‬ ‫ﳌﺴﻴﻠِﻤﺔ‪ ،‬ﻭﻋِﻨﺪ ﳏﺎﺭﺑﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻨﻮ ‪‬‬ ‫ﳌﻌﺎﻭﻳﺔ ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﻣﻄﻠﹶﻖ‪ ،‬ﻣﺮﺍ ‪‬ﺩ ﻣﻦ ﺣﻜﺎﻩ ﻋﻨﻬﻢ ﺑﻪ ﺗﻄﻮﻳ ﹸﻞ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﻟﻠﺪﻋﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ‪ ،‬ﻭﺍﻟﻠﹼﻪ‬ ‫ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺳﺠﻮد اﻟﺴﻬﻮ‬

‫ﺖ‬ ‫ﺴ ْﻮﻥﹶ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻧﺴِﻴ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﻣﹾﺜﹸﻠ ﹸﻜﻢْ‪ ،‬ﹶﺃْﻧﺴ‪‬ﻰ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗْﻨ ‪‬‬ ‫ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ‪ِ) :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺑ ‪‬‬ ‫ﹶﻓ ﹶﺬ ﱢﻛﺮ‪‬ﻭﱐ()‪.(٤١٢‬‬ ‫ﻭﻛﺎﻥ ﺳﻬﻮﻩ ﰲ ﺍﻟﺼﻼﺓ ﻣﻦ ﲤﺎﻡ ﻧﻌﻤﺔ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﻣﺘﻪ‪ ،‬ﻭﺇﻛﻤﺎ ِﻝ ﺩﻳﻨﻬﻢ‪ ،‬ﻟﻴﻘﺘﺪﻭﺍ ﺑﻪ‬ ‫ﻓﻴﻤﺎ ﻳﺸﺮﻋ‪‬ﻪ ﳍﻢ ﻋﻨﺪ ﺍﻟﺴﻬﻮ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺍﳌﻨﻘﻄﻊ ﺍﻟﺬﻱ ﰲ )ﺍﳌﻮ‪‬ﻃﺄ(‪ِ) :‬ﺇ‪‬ﻧﻤ‪‬ﺎ‬ ‫ﺃْﻧﺴ‪‬ﻰ ﺃ ْﻭ ﺃ‪‬ﻧﺴ‪‬ﻰ َﻷﺳ‪ ‬ﻦ()‪.(٤١٣‬‬ ‫ﻭﻛﺎﻥ ج ﻳﻨﺴﻰ‪ ،‬ﻓﻴﺘﺮﺗﺐ ﻋﻠﻰ ﺳﻬﻮﻩ ﺃﺣﻜﺎ ‪‬ﻡ ﺷﺮﻋﻴﺔ ﲡﺮﻱ ﻋﻠﻰ ﺳﻬﻮ ﺃﻣﺘﻪ ﺇﱃ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻘﺎﻡ ج ﻣﻦ ﺍﺛﻨﺘﲔ ﰲ ﺍﻟﺮ‪‬ﺑﺎﻋﻴﺔ‪ ،‬ﻭﱂ ﳚﻠﺲ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﻗﺾ ﺻﻼﺗﻪ‪ ،‬ﺳﺠﺪ‬ ‫ﺳﺠﺪﺗﲔ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﰒ ﺳﻠﻢ‪ ،‬ﻓﺄﺧ ﹶﺬ ﻣﻦ ﻫ‪‬ﺬﺍ ﻗﺎﻋﺪﺓ‪ :‬ﺃﻥ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺟﺰﺍﺀ‬ ‫ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻟﻴﺴﺖ ﺑﺄﺭﻛﺎﻥ ﺳﻬﻮﺍﹰ‪ ،‬ﺳ‪‬ﺠﺪ ﻟﻪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﺧ ﹶﺬ ﻣﻦ ﺑﻌﺾ ﻃﺮﻗﻪ ﺃﻧﻪ‪ :‬ﺇﺫﺍ‬ ‫ﺗﺮﻙ ﺫﻟﻚ ﻭﺷﺮﻉ ﰲ ﺭﻛﻦ‪ ،‬ﱂ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺘﺮﻭﻙ‪ ،‬ﻷَﻧﻪ ﳌﺎ ﻗﺎﻡ‪ ،‬ﺳ‪‬ﺒﺤ‪‬ﻮﺍ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﻟﻴﻬﻢ‪ :‬ﺃﻥ‬ ‫ﻗﻮﻣﻮﺍ‪.‬‬ ‫)‪ (٤١٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢٢/١‬ﻭﻣﺴﻠﻢ )‪ ،(٥٧٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٩٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٢٠‬‬ ‫)‪ (٤١٣‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٠٠/١‬‬


‫‪١٥٤‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻋﻨﻪ ﰲ ﳏﻞ ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﺠ ‪‬ﺪ‬ ‫ﺤْﻴﻨ‪‬ﺔ‪ ،‬ﺃﻧﻪ ج ﻗﺎﻡ ﻣﻦ ﺍﹾﺛ‪‬ﻨ‪‬ﺘْﻴ ِﻦ ﻣﻦ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﱂ ‪‬ﻳﺠْﻠﺲ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺻﻼﺗﻪ‪ ،‬ﺳ ‪‬‬ ‫ﺑ‪ ‬‬ ‫ﻚ‪.‬‬ ‫ﺠ ‪‬ﺪ‪‬ﺗْﻴﻦِ‪ ،‬ﰒ ﺳﻠ‪‬ﻢ ﺑﻌﺪ ﺫﻟ ‪‬‬ ‫‪‬ﺳ ْ‬ ‫)‪(٤١٤‬‬ ‫ﺴﱢﻠ ‪‬ﻢ ‪.‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ :‬ﻳ ﹶﻜﺒ‪‬ﺮ ﰲ ﻛﻞ ﺳﺠﺪﺓ ﻭﻫﻮ ﺟﺎﻟِﺲ ﻗﺒﻞ ﺃﻥ ﻳ‪ ‬‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻣﻦ ﺣﺪﻳﺚ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻋﻦ ﺍﳌﺴﻌﻮﺩﻱ‪ ،‬ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋِﻼﻗﺔ‬ ‫ﻗﺎﻝ‪ :‬ﺻﻠﱠﻰ ﺑﻨﺎ ﺍﳌﻐﲑ ﹸﺓ ﺑﻦ ﺷﻌﺒﺔ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻗﺎﻡ ﻭﱂ ﳚﻠِﺲ‪ ،‬ﻓﺴﺒ‪‬ﺢ ﺑﻪ ﻣ‪‬ﻦ ﺧﻠﻔﻪ‪،‬‬ ‫ﻍ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﺳﻠﱠﻢ‪ ،‬ﰒ ﺳﺠﺪ ﺳﺠﺪﺗﲔ‪ ،‬ﻭﺳﻠﱠﻢ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬ ‫ﻓﹶﺄﺷﺎﺭ ﺇﻟﻴﻬﻢ‪ :‬ﺃﻥ ﻗﻮﻣﻮﺍ‪ ،‬ﻓﻠﻤﺎ ﹶﻓ ‪‬ﺮ ﹶ‬ ‫)‪(٤١٥‬‬ ‫ﻫﻜﺬﺍ ﺻﻨﻊ ﺑﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﴰﹶﺎﺳ‪‬ﺔ ﺍﳌﹶﻀﺮﻱ ﻗﺎﻝ‪ :‬ﺻﻠﱠﻰ ﺑﻨﺎ ﻋﻘﺒﺔ ﺑﻦ‬ ‫ﻋﺎﻣﺮ ﺍﳉﹸﻬﲏ‪ ،‬ﻓﻘﺎﻡ ﻭﻋﻠﻴﻪ ﺟﻠﻮﺱ‪ ،‬ﻓﻘﺎ ﹶﻝ ﺍﻟﻨﺎﺱ‪ :‬ﺳ‪‬ﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠﻪِ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻠﻢ ﳚﻠﺲ‪،‬‬ ‫ﻭﻣﻀﻰ ﻋﻠﻰ ﻗﻴﺎﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺻﻼﺗﻪ‪ ،‬ﺳﺠﺪ ﺳﺠﺪﰐ ﺍﻟﺴ‪‬ﻬﻮ ﻭﻫﻮ ﺟﺎﹶﻟﺲ‪ ،‬ﻓﻠﻤﺎ‬ ‫ﺴ‪‬ﻨ ﹶﺔ ﺍﱠﻟﺬِﻱ‬ ‫ﺳﻠﱠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﱐ ﲰﻌﺘﻜﻢ ﺁﻧﻔﹰﺎ ﺗﻘﻮﻟﻮﻥ‪ :‬ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻟﻜﻴﻤﺎ ﺃﺟﻠﺲ‪ ،‬ﻟ ِﻜ ‪‬ﻦ ﺍﹶﻟ ‪‬‬ ‫ﺻ‪‬ﻨﻌْﺖ)‪ (٤١٦‬ﻭﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺑ‪‬ﺤﻴﻨﺔ ﺃﻭﱃ ﻟﺜﻼﺛﺔ ﻭﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺃﺻ ‪‬ﺢ ﻣﻦ ﺣﺪﻳﺚ ﺍﳌﻐﲑﺓ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺃﺻﺮﺡ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ﻗﻮﻝ ﺍﳌﻐﲑﺓ‪ :‬ﻭﻫﻜﺬﺍ ﺻﻨﻊ ﺑﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﳚﻮﺯ ﺃﻥ‬ ‫ﻳﺮﺟﻊ ﺇﱃ ﲨﻴﻊ ﻣﺎ ﻓﻌﻞ ﺍﳌﻐﲑﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺳﺠﺪ ﺍﻟﻨﱯ ج ﰲ ﻫﺬﺍ‪ ،‬ﺍﻟﺴﻬﻮ ﻣﺮﺓ ﻗﺒﻞ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﺮﺓ ﺑﻌﺪﻩ‪ ،‬ﻓﺤﻜﻰ ﺍﺑﻦ ﺑ‪‬ﺤﻴﻨﺔ ﻣﺎ ﺷﺎﻫﺪﻩ‪ ،‬ﻭﺣﻜﻰ ﺍﳌﻐﲑ ﹸﺓ ﻣﺎ ﺷﺎﻫﺪﻩ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﻛِﻼ ﺍﻷﻣﺮﻳﻦ ﺟﺎﺋﺰﺍﹰ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺮﻳﺪ ﺍﳌﻐﲑﺓ ﺃﻧﻪ ج ﻗﺎﻡ ﻭﱂ ﻳﺮﺟﻊ‪ ،‬ﰒ ﺳﺠﺪ ﻟﻠﺴﻬﻮ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﳌﻐﲑﺓ ﻟﻌﻠﻪ ﻧﺴﻲ ﺍﻟﺴﺠﻮﺩ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻭﺳﺠﺪﻩ ﺑﻌﺪﻩ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺔ‬ ‫ﺍﻟﺴﻬﻮ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺍﻟﺴﺠﻮﺩ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺼﺮِ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﺸﻲ‪ ،‬ﺇﻣﺎ ﺍﻟﻈﱡﻬﺮِ‪ ،‬ﻭﺇﻣﺎ ﺍﻟ ‪‬ﻌ ْ‬ ‫ﻭﺳﻠﹼﻢ ج ﻣﻦ ﺭﻛﻌﺘﲔ ﰲ ﺇﺣﺪﻯ ﺻﻼﰐ ﺍﻟ ‪‬ﻌ ِ‬ ‫ﺠ ‪‬ﺪ‪‬ﺗْﻴ ِﻦ ﺑﻌﺪ ﺍﻟﺴ‪‬ﻼ ِﻡ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻳ‪‬ﻜﺒ‪‬ﺮ ﺣِﲔ ﻳﺴﺠﺪ‪،‬‬ ‫ﺠ ‪‬ﺪ ‪‬ﺳ ْ‬ ‫‪‬ﺗ ﹶﻜﱠﻠﻢ‪ ،‬ﹸﺛﻢ‪ ‬ﺃ‪‬ﺗ ‪‬ﻤﻬ‪‬ﺎ‪ ،‬ﹸﺛﻢ‪ ‬ﺳﻠﱠﻢ‪ ،‬ﱠﰒ ‪‬ﺳ ‪‬‬ ‫)‪ (٤١٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٧٤/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٥٧٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٩١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٣٤‬‬ ‫)‪ (٤١٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٤٧/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٣٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٦٥‬‬ ‫)‪ (٤١٦‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٣٤٤/٢‬‬


‫‪١٥٥‬‬ ‫ﱠﰒ ﻳ‪‬ﻜﺒ‪‬ﺮ ﺣﲔ ﻳﺮﻓﻊ)‪.(٤١٧‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﱠﻰ ‪‬ﻢ‪ ،‬ﻓﺴﺠﺪ ﺳﺠﺪﺗﲔ‪ ،‬ﰒ ﺗﺸﻬﺪ‪ ،‬ﰒ‬ ‫ﺳﻠﱠﻢ)‪ ،(٤١٨‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬ ‫ﻭﺻﻠﻰ ﻳﻮﻣﹰﺎ ﻓﺴﻠﱠﻢ ﻭﺍﻧﺼﺮﻑ‪ ،‬ﻭﻗﺪ ﺑﻘﻲ ﻣِﻦ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺔ‪ ،‬ﻓﺄﺩﺭﻛﻪ ﻃﻠﺤ ﹸﺔ ﺑﻦ ﻋﺒﻴﺪ‬ ‫ﺖ ﻣﻦ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺔ‪ ،‬ﻓﺮﺟﻊ ﻓﺪﺧﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻣﺮ ﺑﻼ ﹰﻻ ﻓﺄﻗﺎﻡ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﺴﻴ ‪‬‬ ‫ﻓﺼﻠﻰ ﻟﻠﻨﺎﺱ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ﹰﺔ ﺫﻛﺮﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ)‪.(٤١٩‬‬ ‫ﺖ‬ ‫ﻭﺻﻠﻰ ﺍﻟﻈﻬﺮ ﲬﺴﺎﹰ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺯِﻳ ‪‬ﺪ ﰲ ﺍﻟﺼﻼﺓ؟ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺫﺍﻙ‪‬؟ ﻗﺎﻟﻮﺍ‪ :‬ﺻﻠﻴ ‪‬‬ ‫ﺠ ‪‬ﺪ ﺳﺠﺪﺗﲔ ﺑﻌﺪﻣﺎ ﺳﻠﻢ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪.(٤٢٠‬‬ ‫ﲬﺴﺎﹰ‪ ،‬ﻓﺴ ‪‬‬ ‫ﻭﺻﻠﻰ ﺍﻟﻌﺼﺮ ﺛﻼﺛﺎﹰ‪ ،‬ﰒ ﺩﺧﻞ ﻣﱰﻟﻪ‪ ،‬ﻓﺬﻛﱠﺮﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺨﺮﺝ ﻓﺼﻠﻰ ‪‬ﻢ ﺭﻛﻌﺔ‪ ،‬ﰒ‬ ‫ﺳﻠﻢ‪ ،‬ﰒ ﺳﺠﺪ ﺳﺠﺪﺗﲔ‪ ،‬ﰒ ﺳﻠﻢ)‪.(٤٢١‬‬ ‫ﻆ ﻋﻨﻪ ج ﻣﻦ ﺳﻬﻮﻩ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﻮ ﲬﺴﺔ ﻣﻮﺍﺿﻊ‪ ،‬ﻭﻗﺪ‬ ‫ﻉ ﻣ‪‬ﺎ ﺣ‪ِ ‬ﻔ ﹶ‬ ‫ﻓﻬﺬﺍ ﳎﻤﻮ ‪‬‬ ‫ﺗﻀﻤﻦ ﺳﺠﻮﺩ ‪‬ﻩ ﰲ ﺑﻌﻀﻪ ﻗﺒ ﹶﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﰲ ﺑﻌﻀﻪ ﺑﻌﺪ‪‬ﻩ‪.‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﹸﻛﻠﱡﻪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﹸﻛﻠﹸﻪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﹸﻛﻞﱡ ﺳﻬﻮ ﻛﺎﻥ ﻧﻘﺼﺎﻧﹰﺎ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﺳﺠﻮﺩﻩ ﻗﺒﻞ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭ ﹸﻛﻞﱡ ﺳﻬﻮ ﻛﺎﻥ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﺳﺠﻮﺩﻩ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ‬ ‫ﺳﻬﻮﺍ ِﻥ‪ :‬ﺯﻳﺎﺩﺓ ﻭﻧﻘﺼﺎﻥ‪ ،‬ﻓﺎﻟﺴﺠﻮ ‪‬ﺩ ﳍﻤﺎ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻫﺬﺍ ﻣﺬﻫﺒ‪‬ﻪ ﻻ ﺧﻼﻑ ﻋﻨﻪ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﺳﺠﺪ ﺃﺣﺪ ﻋﻨﺪﻩ‬ ‫ﻟﺴﻬﻮﻩ ﲞﻼﻑ ﺫﻟﻚ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺴﺠﻮﺩ ﻛﻠﱠﻪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻭ ﻛﻠﱠﻪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﱂ ﻳﻜﻦ‬ ‫ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻷﻧﻪ ﻋﻨﺪﻩ ﻣﻦ ﺑﺎﺏ ﻗﻀﺎﺀ ﺍﻟﻘﺎﺿﻲ ﺑﺎﺟﺘﻬﺎﺩﻩ‪ ،‬ﻻﺧﺘﻼﻑ ﺍﻵﺛﺎﺭ ﺍﳌﺮﻓﻮﻋﺔِ‪،‬‬ ‫ﻒ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﻭﺍﻟﺴﻠ ِ‬ ‫ﻭﺃﻣﺎ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﲰﻌﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳ‪‬ﺴﺄﻝ ﻋﻦ ﺳﺠﻮﺩ‬ ‫)‪ (٤١٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٦٩/١‬ﻭﻣﺴﻠﻢ )‪.(٥٧٣‬‬ ‫)‪ (٤١٨‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٩٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٣٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٦/٣‬‬ ‫)‪ (٤١٩‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٠١/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٢٣‬‬ ‫)‪ (٤٢٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٧٦ ،٧٥/٣‬ﻭﻣﺴﻠﻢ )‪.(٩١)(٥٧٢‬‬ ‫)‪ (٤٢١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٧٤‬‬


‫‪١٥٦‬‬ ‫ﺍﻟﺴﻬﻮ‪ :‬ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻡ ﺑﻌﺪﻩ؟ ﻓﻘﺎﻝ‪ :‬ﰲ ﻣﻮﺍﺿﻊ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﰲ ﻣﻮﺍﺿﻊ ﺑﻌﺪﻩ‪ ،‬ﻛﻤﺎ‬ ‫ﺻﻨﻊ ﺍﻟﻨﱯ ج ﺣﲔ ﺳﱠﻠﻢ ﻣﻦ ﺍﺛﻨﺘﲔ‪ ،‬ﰒ ﺳﺠﺪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻋﻠﻰ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ‬ ‫ﻗﺼﺔ ﺫﻱ ﺍﻟﻴﺪﻳﻦ‪.‬‬ ‫)‪(٤٢٢‬‬ ‫ﻭﻣﻦ ﺳﻠﻢ ﻣﻦ ﺛﻼﺙ ﺳﺠﺪ ﺃﻳﻀﹰﺎ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‬ ‫ﻭﰲ ﺍﻟﺘﺤﺮﻱ ﻳﺴﺠﺪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﰲ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﺛﻨﺘﲔ ﻳﺴﺠﺪ‬ ‫ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﺑ‪‬ﺤﻴﻨﺔ ﻭﰲ ﺍﻟﺸﻚ ﻳ‪‬ﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻳﺴﺠ ‪‬ﺪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‬ ‫ﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ)‪.(٤٢٤‬‬ ‫ﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ)‪ (٤٢٣‬ﻭﺣﺪﻳ ِ‬ ‫ﻋﻠﻰ ﺣﺪﻳ ِ‬ ‫ﺖ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻓﻤﺎ ﻛﺎﻥ ﺳِﻮﻯ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ؟ ﻗﺎﻝ ﻳﺴﺠ ‪‬ﺪ ﻓﻴﻬﺎ‬ ‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻓﻘﻠ ‪‬‬ ‫ﻛﻠﱢﻬﺎ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﻪ ﻳﺘﻢ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻮﻻ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج‪،‬‬ ‫ﺖ ﺍﻟﺴﺠﻮ ‪‬ﺩ ﻛﻠﱠﻪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺷﺄﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﻘﻀﻴﻪ ﰱ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻟﺮﺃﻳ ‪‬‬ ‫ﺃﻗﻮ ﹸﻝ‪ :‬ﻛﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﺳﺠﺪ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻳﺴﺠﺪ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﺴﻬﻮ ﻳﺴﺠﺪ ﻓﻴﻪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ‪ :‬ﻻ ﻳﺴﺠﺪ ﺃﺣﺪ ﻟﻠﺴﻬﻮ ﺇﻻ ﰲ ﺍﳋﻤﺴﺔ ﺍﳌﻮﺍﺿﻊ ﺳﺠﺪ ﻓﻴﻬﺎ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺸﻚ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻌﺮِﺽ ﻟﻪ ج‪ ،‬ﺑﻞ ﺃﻣﺮ ﻓﻴﻪ ﺑﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺇﺳﻘﺎﻁ ﺍﻟﺸﻚ‪،‬‬ ‫ﻚ ﻋﻠﻰ ﻭﺟﻬﲔ‪ :‬ﺍﻟﻴﻘﲔ ﻭﺍﻟﺘﺤﺮﻱ‪ ،‬ﻓﻤﻦ‬ ‫ﻭﺍﻟﺴﺠﻮﺩ ﻗﺒﻞ ﺍﻟﺴﻼﻡ‪ .‬ﻓﻘﺎﻝ ﺍﻹِﻣﺎﻡ‪ ‬ﺃﲪﺪ‪ :‬ﺍﻟﺸ ‪‬‬ ‫ﺭﺟﻊ ﺇﱃ ﺍﻟﻴﻘﲔ‪ ،‬ﺃﻟﻐﻰ ﺍﻟﺸﻚ‪ ،‬ﻭﺳﺠ‪‬ﺪ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺃﰊ‬ ‫ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺍﻟﺘﺤﺮ‪‬ﻱ ﻭﻫﻮ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﻮﻫﻢ‪ ،‬ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﻣﻨﺼﻮﺭ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻼِﺗﻪِ‪ ،‬ﻓﹶﻠ ْﻢ ‪‬ﻳ ْﺪ ِﺭ ﹶﻛ َْﻢ ﺻﻠﻰ‬ ‫ﺻﹶ‬ ‫ﻚ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸ ْﻢ ﻓِﻲ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻓﻬﻮ )ِﺇﺫﹶﺍ ‪‬ﺷ ‪‬‬ ‫ﺠ ‪‬ﺪ‪‬ﺗْﻴ ِﻦ ﹶﻗْﺒ ﹶﻞ ﺃﻥ‬ ‫ﺴﺠ‪ ‬ﺪ ‪‬ﺳ ْ‬ ‫ﺸﻚ‪ ،‬ﻭ‪‬ﻟ‪‬ﻴْﺒ ِﻦ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺍ ْﺳ‪‬ﺘْﻴ ﹶﻘﻦ‪ ،‬ﱠﰒ ‪‬ﻳ ْ‬ ‫ﺡ ﺍﻟ ‪‬‬ ‫ﹶﺃﹶﺛﻼﹶﺛﹰﺎ ﹶﺃ ْﻡ ﹶﺃ ْﺭ‪‬ﺑ ‪‬ﻌﺎﹰ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻄ ‪‬ﺮ ِ‬ ‫ﺴﱢﻠ ‪‬ﻢ(‬ ‫ﻳ‪ ‬‬ ‫)‪ (٤٢٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٧٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠١٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٦/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٧٥‬‬ ‫)‪ (٤٢٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٧١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٩٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٢٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٧/٣‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪.(١٢١٠‬‬ ‫)‪ (٤٢٤‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(١٩٠/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٩٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٢٠٩‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪،(٣٣٢/٢‬‬ ‫ﻭﺍﻟﻄﺤﺎﻭﻱ )‪.(٤٣٣ ،٤٣٢/١‬‬


‫‪١٥٧‬‬ ‫ﺼﻮ‪‬ﺍﺏ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﻼِﺗﻪِ‪ ،‬ﻓﻠﻴﺘﺤﺮ ﺍﻟ ‪‬‬ ‫ﺻﹶ‬ ‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﻓِﻲ ‪‬‬ ‫ﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻓﻬﻮ )ِﺇﺫﹶﺍ ‪‬ﺷ ‪‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺴﻠﱢﻢ‪ ،‬ﱠﰒ ‪‬ﻳﺴْﺠ ‪‬ﺪ‬ ‫ﲔ( ﻣﺘﻔﻖ ﻋﻠﻴﻬﻤﺎ‪ .‬ﻭﰲ ﻟﻔﻆ )ﺍﻟﺼﺤﻴﺤﲔ(‪) :‬ﰒ ‪‬ﻳ ‪‬‬ ‫ِﻟﻴ‪‬ﺴﺠ‪‬ﺪ ﺳ‪‬ﺠ ‪‬ﺪ‪‬ﺗ ِ‬ ‫ﲔ( ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ‪ ‬ﺃﲪﺪ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺍﻟﺘﺤﺮﻱ‪ ،‬ﺳﺠﺪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺳ‪‬ﺠ ‪‬ﺪ‪‬ﺗ ِ‬ ‫ﻭﺍﻟﻔﺮﻕ ﻋﻨﺪﻩ ﺑﲔ ﺍﻟﺘﺤﺮﻱ ﻭﺍﻟﻴﻘﲔ‪ ،‬ﺃﻥ ﺍﳌﺼﻠﻲ ﺇﺫﺍ ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﺑﲎ ﻋﻠﻰ ﻏﺎﻟﺐ ﻇﻨ‪‬ﻪ‬ ‫ﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﺃﻛﺜ ِﺮ ﻭﳘﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺤﺮﻱ‪ ،‬ﻓﺴﺠﺪ ﻟﻪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺪﻳ ِ‬ ‫ﺚ ﺃﰉ ﺳﻌﻴﺪ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘ ﹸﺔ‬ ‫ﻛﺎﻥ ﻣﻨﻔﺮﺩﺍﹰ‪ ،‬ﺑﲎ ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺳﺠﺪ ﻗﺒﻞ ﺍﻟﺴ‪‬ﻼﻡ ﻋﻠﻰ ﺣﺪﻳ ِ‬ ‫ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﰲ ﲢﺼﻴﻞ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ‪ .‬ﻭﻋﻨﻪ‪ :‬ﺭﻭﺍﻳﺘﺎﻥ‪.‬ﺃﺧﺮﻳﺎﻥ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻧﻪ ﻳﺒﲏ ﻋﻠﻰ‬ ‫ﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺍﻷﺧﺮﻯ‪ :‬ﻋﻠﻰ ﻏﺎﻟﺐ ﻇﻨﻪ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻇﺎﻫﺮ‬ ‫ﺍﻟﻴﻘﲔ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﻚ ﻳﺒﲏ‬ ‫ﻧﺼﻮﺻﻪ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺸﻚ‪ ،‬ﻭﺑﲔ ﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ﺍﻟﻘﻮﻱ‪ ،‬ﻓﻤﻊ ﺍﻟﺸ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻣﻊ ﺃﻛﺜ ِﺮ ﺍﻟﻮﻫﻢ ﺃﻭ ﺍﻟﻈ ‪‬ﻦ ﺍﻟﻐﺎﻟﺐ ﻳﺘﺤﺮ‪‬ﻯ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻣﺪﺍ ‪‬ﺭ ﺃﺟﻮﺑﺘﻪ‪ .‬ﻭﻋﻠﻰ‬ ‫ﺍﳊﺎﻟﲔ ﲪ ﹸﻞ ﺍﳊﺪﻳﺜﲔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﺍﻟﺸﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃ ‪‬ﻭ ﹶﻝ ﻣ‪‬ﺎ‬ ‫ﻒ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﻋﺮﺽ ﻟﻪ ﻛﺜﲑﺍﹰ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻇﻦ‪ ‬ﻏﺎﻟﺐ‪ ،‬ﺑﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺽ ﻟﻪ‪ ،‬ﺍﺳﺘﺄﻧ ‪‬‬ ‫‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﱂ ﻳﻜﻦ ﻟﻪ ﻇﻦ‪ ،‬ﺑﲎ ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺾ ﻋﻴﻨﻴﻪ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﻟﺘﺸﻬﺪ‬ ‫ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ج ﺗﻐﻤﻴ ‪‬‬ ‫ﻳ‪‬ﻮﻣﻰﺀ ﺑﺒﺼﺮﻩ ﺇﱃ ﺃﺻﺒﻌﻪ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻻ ﲡﹶﺎ ِﻭﺯ‪ ‬ﺑ‪‬ﺼﺮ ‪‬ﻩ ﺇﺷﺎﺭﺗ‪‬ﻪ)‪.(٤٢٥‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ِﻗﺮ‪‬ﺍ ‪‬ﻡ ﻟﻌﺎﺋﺸﺔ‪،‬‬ ‫ﻚ ‪‬ﻫﺬﹶﺍ‪ ،‬ﹶﻓِﺈﻧ‪‬ﺔ ﹶﻻ ‪‬ﺗﺰ‪‬ﺍ ﹶﻝ ﺗﺼﺎﻭِﻳ ‪‬ﺮ ‪‬ﻩ‬ ‫ﱯ ج‪) :‬ﹶﺃ ِﻣﻴﻄِﻲ ‪‬ﻋﻨ‪‬ﻲ ِﻗﺮ‪‬ﺍ ‪‬ﻣ ِ‬ ‫ﺐ ﺑﻴﺘﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺳﺘﺮﺕ ﺑﻪ ﺟﺎِﻧ ‪‬‬ ‫)‪(٤٢٦‬‬ ‫ﺖ ﻟﻪ ﰲ ﺻﻼﺗﻪ‪.‬‬ ‫ﺿ ْ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻳ‪‬ﻐﻤﺾ ﻋﻴﻨﻴﻪ ﰲ ﺻﻼﺗﻪ‪ ،‬ﳌﺎ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﻼﺗِﻲ(‬ ‫ﺻﹶ‬ ‫‪‬ﺗ ْﻌ ِﺮﺽ‪ ‬ﻟِﻲ ﰲ ‪‬‬ ‫ﻭﰲ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻈﺮ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺮِﺽ ﻟﻪ ﰲ ﺻﻼﺗﻪ‪ :‬ﻫﻞ ﺗﺬﻛﱡﺮ ﺗﻠﻚ‬ ‫ﲔ ﺩﻻﻟ ﹶﺔ ﻣﻨﻪ‬ ‫ﺍﻟﺘﺼﺎﻭﻳﺮ ﺑﻌﺪ ﺭﺅﻳﺘﻬﺎ‪ ،‬ﺃﻭ ﻧﻔﺲ ﺭﺅﻳﺘﻬﺎ؟ ﻫﺬﺍ ﳏﺘﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﳏﺘﻤﻞ‪ ،‬ﻭﺃﺑ ‪‬‬ ‫ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﱠﻰ ﰲ ‪‬ﺧﻤِﻴ ‪‬‬ ‫ﺼ ٍﺔ ﳍﺎ ﺃﻋﻼﻡ‪ ،‬ﻓﻨﻈﺮ ﺇﱃ‬ ‫ﺣﺪﻳ ﹸ‬ ‫ﺨﻤِﻴﺼ‪‬ﱵ ‪‬ﻫ ِﺬ ِﻩ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ‪‬ﺟ ْﻬﻢٍ‪ ،‬ﻭﹾﺃﺗ‪‬ﻮﻧِﻲ‬ ‫ﺃﻋﻼﻣﻬﺎ ﻧﻈﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﻗﺎﻝ‪) :‬ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ‪‬‬ ‫)‪ (٤٢٥‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣/٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٩/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٩٩٠‬‬ ‫)‪ (٤٢٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٨/١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٨٣ ،١٥١/٣‬‬


‫‪١٥٨‬‬ ‫ﻼﺗِﻲ()‪ .(٤٢٧‬ﻭﰲ ﺍﻻﺳﺘﺪﻻﻝ ‪‬ﺬﺍ ﺃﻳﻀﹰﺎ ﻣﺎ ﻓﻴﻪ‪،‬‬ ‫ﺻﹶ‬ ‫ﺑِﺎْﻧﺒِﺠﺎِﻧ‪‬ﻴ ِﺔ ﹶﺃﺑِﻲ ﺟ‪‬ﻬﻢٍ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﹶﺃﹾﻟ ‪‬ﻬﺘْﲎ ﺁﻧﻔﹰﺎ ‪‬‬ ‫ﺚ ﺍﻟﺘﻔﺎﺗﻪ ﺇﱃ‬ ‫ﺇﺫ ﻏﺎﻳﺘ‪‬ﻪ ﺃﻧﻪ ﺣﺎﻧﺖ ﻣﻨﻪ ﺍﻟﺘﻔﺎﺗﺔ ﺇﻟﻴﻬﺎ ﻓﺸﻐﻠﺘﻪ ﺗﻠﻚ ﺍﻻﻟﺘﻔﺎﺗ ﹸﺔ ﻭﻻ ﻳ ‪‬ﺪ ﹸﻝ ﺣﺪﻳ ﹸ‬ ‫ﺕ ﻣﻨﻪ ﻛﺎﻥ ﻟِﻠﺤﺎﺟﺔ‪،‬‬ ‫ﺍﻟﺸ‪‬ﻌﺐ ﳌﺎ ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺇﻟﻴﻪ ﺍﻟﻔﺎﺭﺱ ﻃﻠﻴﻌﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﻨﻈ ‪‬ﺮ ﻭﺍﻻﻟﺘﻔﺎ ‪‬‬ ‫ﻻﻫﺘﻤﺎﻣﻪ ﺑﺄﻣﻮ ِﺭ ﺍﳉﻴﺶ‪ ،‬ﻳ ‪‬ﺪ ﹸﻝ ﻋﻠﻰ ﺫﻟﻚ ‪‬ﻣ ‪‬ﺪ ﻳﺪﻩ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻟﻴﺘﻨﺎﻭ ﹶﻝ ﺍﻟﻌ‪‬ﻨﻘﻮﺩ ﳌﺎ‬ ‫ﺠ ِﻦ)‪ (٤٢٨‬ﻭﻛﺬﻟﻚ‬ ‫ﺭﺃﻯ ﺍﳉﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﺅﻳﺘ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﻭﺻﺎﺣﺒ ﹶﺔ ﺍﳍﺮﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺻﺎ ِﺣ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺐ ﺍ ِﳌ ْ‬ ‫ﺚ ﻣﺪﺍﻓﻌﺘﻪ ﻟﻠﺒﻬﻴﻤﺔ ﺍﻟﱵ ﺃﺭﺍﺩﺕ ﺃﻥ ﲤﺮ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺭﺩ‪‬ﻩ ﺍﻟﻐﻼ ‪‬ﻡ ﻭﺍﳉﺎﺭﻳﺔ‪ ،‬ﻭﺣﺠﺰ‪‬ﻩ‬ ‫ﺣﺪﻳ ﹸ‬ ‫ﺚ ﺭ ‪‬ﺩ ﺍﻟﺴﻼﻡ ﺑﺎﻹِﺷﺎﺭﺓ ﻋﻠﻰ ﻣﻦ ﺳﻠﻢ ﻋﻠﻴﻪ ﻭ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ‬ ‫ﺍﳉﺎﺭﻳﺘﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﺽ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ ﻓﺄﺧﺬﻩ ﻓﺨﻨﻔﻪ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺚ ﺗﻌ ‪‬ﺮ ِ‬ ‫ﻛﺎﻥ ﻳ‪‬ﺸﲑ ﺇﱃ ﻣﻦ ﻳﺮﺍﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ‬ ‫ﺭﺅﻳ ﹶﺔ ﻋﲔ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﺚ ﻭﻏﲑ‪‬ﻫﺎ ﻳ‪‬ﺴﺘﻔﺎﺩ ﻣِﻦ ﳎﻤﻮﻋﻬﺎ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ ﻳ‪ْ ‬ﻐ ِﻤﺾ‪ ‬ﻋﻴﻨﻴﻪ‬ ‫ﰲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻓﻜﺮِﻫﻪ ﺍﻹِﻣﺎﻡ‪ ‬ﺃﲪﺪ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬ﻫﻮ ﻓﻌ ﹸﻞ‬ ‫ﺏ ﺇﱃ ﲢﺼﻴﻞ ﺍﳋﺸﻮﻉ ﺍﻟﺬﻱ‬ ‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺃﺑﺎﺣﻪ ﲨﺎﻋﺔ ﻭﱂ ﻳﻜﺮﻫﻮﻩ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ ﻳﻜﻮ ﹸﻥ ﺃﻗﺮ ‪‬‬ ‫ﺨﻞﹸ‬ ‫ﺡ ﺍﻟﺼﻼﺓ ﻭﺳﺮ‪‬ﻫﺎ ﻭﻣﻘﺼﻮﺩﻫﺎ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺗﻔﺘﻴ ‪‬ﺢ ﺍﻟﻌﲔ ﻻ ﻳ‪ِ ‬‬ ‫ﻫﻮ ﺭﻭ ‪‬‬ ‫ﺑﺎﳋﺸﻮﻉ‪ ،‬ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳋﺸﻮﻉ ﳌﺎ ﰲ ﻗﺒﻠﺘﻪ ﻣﻦ ﺍﻟﺰﺧﺮﻓﺔ‬ ‫ﺾ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﺍﻟﻘﻮ ﹸﻝ‬ ‫ﻭﺍﻟﺘﺰﻭﻳﻖ ﺃﻭ ﻏﲑﻩ ﳑﺎ ﻳ‪‬ﺸﻮﺵ ﻋﻠﻴﻪ ﻗﻠﺒﻪ‪ ،‬ﻓﻬﻨﺎﻟﻚ ﻻ ﻳ‪‬ﻜﺮﻩ ﺍﻟﺘﻐﻤﻴ ‪‬‬ ‫ﺏ ﺇﱃ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﻣﻘﺎﺻﺪﻩ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﺍﷲ‬ ‫ﺑﺎﺳﺘﺤﺒﺎﺑﻪ ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﺃﻗﺮ ‪‬‬ ‫ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻴﻤﺎ آﺎن رﺳﻮ ُ‬ ‫ل اﻟﻠّﻪ ج ﻳﻘﻮﻟﻪ ﺑﻌﺪ اﻧﺼﺮاﻓﻪ ﻣﻦ اﻟﺼﻼة‪ ،‬وﺟﻠﻮﺳِﻪ ﺑﻌﺪَهﺎ‪،‬‬ ‫وﺳﺮﻋ ِﺔ اﻻﻧﺘﻘﺎل ﻣﻨﻬﺎ‪ ،‬وﻣﺎ ﺷﺮﻋﻪ ﻷﻣﺘﻪ ﻣﻦ اﻷذآﺎر واﻟﻘﺮاءة ﺑﻌﺪهﺎ‬

‫ﺖ‬ ‫ﻼﻡ‪ ،‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬ ‫ﻚ ﺍﻟﺴ ﹶ‬ ‫ﻼﻡ‪ ،‬ﻭﻣﻨ ‪‬‬ ‫ﺴﹶ‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﺳﻠﻢ‪ ،‬ﺍﺳﺘﻐﻔﺮ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ‪‬‬ ‫ﻼ ِﻝ ﻭ‪‬ﺍ ِﻹ ﹾﻛﺮ‪‬ﺍ ِﻡ()‪.(٤٢٩‬‬ ‫ﳉﹶ‬ ‫ﻳ‪‬ﺎ ﺫﹶﺍ ﺍ ﹶ‬ ‫ﻭﱂ ﳝﻜﺚ ﻣﺴﺘﻘِﺒ ﹶﻞ ﺍﻟﻘِﺒﻠﺔ ﺇﻻ ﻣﻘﺪﺍ ‪‬ﺭ ﻣﺎ ﻳﻘﻮ ﹸﻝ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳ‪‬ﺴﺮﻉ ﺍﻻﻧﺘﻘﺎ ﹶﻝ ﺇﱃ‬ ‫)‪ (٤٢٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٧ ،٤٠٦/١‬ﻭﻣﺴﻠﻢ )‪ ،(٥٥٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٩١٤‬‬ ‫)‪ (٤٢٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٨ ،٤٤٧/٢‬ﻭﻣﺴﻠﻢ )‪ ،(١٠‬ﻭﺃﲪﺪ )‪.(٣١٨/٣‬‬ ‫)‪ (٤٢٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٩١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٠٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٥١٣‬‬


‫‪١٥٩‬‬ ‫ﺍﳌﺄﻣﻮﻣﲔ‪.‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺜﲑﹰﺍ‬ ‫ﻭﻛﺎﻥ ﻳﻨﻔﺘِﻞ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﻳﻨﺼﺮِﻑ ﻋﻦ ﻳﺴﺎﺭﻩ‪.‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﻨﺼﺮﻑ ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻭﺍﻷﻭﻝ ﰱ‬ ‫ﻭﻗﺎﻝ ﺃﻧﺲ‪ :‬ﺃﻛﺜ ‪‬ﺮ ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫)‪(٤٣١‬‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ()‪ (٤٣٠‬ﻭﺍﻟﺜﺎﱐ ﰲ )ﻣﺴﻠﻢ( ‪.‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻨﻔِﺘ ﹸﻞ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﻳﺴﺎﺭﻩ ﰲ‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺍﻟﺼﻼﺓ)‪.(٤٣٢‬‬ ‫ﺺ ﻧﺎﺣﻴ ﹰﺔ ﻣﻨﻬﻢ ﺩﻭﻥ ﻧﺎﺣﻴﺔ‪.‬‬ ‫ﰒ ﻛﺎﻥ ﻳ‪‬ﻘﺒِﻞ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻣﲔ ﺑﻮﺟﻬﻪ‪ ،‬ﻭﻻ ﳜ ‪‬‬ ‫)‪(٤٣٣‬‬ ‫ﺲ ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻔﺠﺮ‪ ،‬ﺟﻠﺲ ﰲ ﻣﺼﻼﻩ ﺣﱴ ‪‬ﺗ ﹾﻄﻠﹸ ‪‬ﻊ ﺍﻟﺸﻤ ‪‬‬ ‫ﻚ ﹶﻟﻪ‪،‬ﻟﻪ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ﰲ ‪‬ﺩﺑ‪‬ﺮ ﻛ ﱢﻞ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ‪ ) :‬ﹶﻻ ﺇﻟﻪ ِﺇﻻﱠ ﺍﻟﻠﹼﻪ ‪‬ﻭ ْﺣﺪ‪‬ﻩ ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﺤ ْﻤﺪ‪ ،‬ﻭﻫ‪ ‬ﻮ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻲﺀ ﹶﻗﺪِﻳﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻻ ﻣ‪‬ﺎﻧ ‪‬ﻊ ِﻟﻤ‪‬ﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ‪،‬ﻭ‪‬ﻻ ﻣ ْﻌ ِﻄ ‪‬ﻲ ِﻟﻤ‪‬ﺎ‬ ‫ﻚ ‪‬ﻭﹶﻟﻪ‪ ‬ﺍﹾﻟ ‪‬‬ ‫ﺍ ﹸﳌ ﹾﻠ ‪‬‬ ‫)‪(٤٣٤‬‬ ‫ﳉ ‪‬ﺪ( ‪.‬‬ ‫ﻚﺍ ﹶ‬ ‫ﳉ ‪‬ﺪ ِﻣْﻨ ‪‬‬ ‫‪‬ﻣ‪‬ﻨ ْﻌﺖ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳْﻨ ﹶﻔﻊ‪ ‬ﺫﹶﺍ ﺍ ﹶ‬ ‫ﻚ ﻭ‪‬ﻟ ‪‬ﻪ ﺍﹾﻟﺤ‪‬ﻤﺪ‪ ،‬ﻭ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ‬ ‫ﻚ ﹶﻟﻪ‪ ،‬ﹶﻟﻪ‪ ‬ﺍ ﹸﳌ ﹾﻠ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﹶﻻ ﺇﻟﻪ ﺇِﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ْﺣ ‪‬ﺪﻩ‪ ‬ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﹸﻛﻞﱢ ﺷ‪‬ﻲﺀ ﻗﹶﺪﻳﺮ‪ ،‬ﻭ ﹶﻻ ‪‬ﺣ ْﻮ ﹶﻝ ﻭ‪‬ﻻ ﻗﹸ ‪‬ﻮ ﹶﺓ ِﺇﻻﱠ ﺑﺎﻟﻠﱠﻪ‪ ،‬ﹶﻻ ﺇﻟ ‪‬ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ‪‬ﻻ ‪‬ﻧ ْﻌﺒ‪‬ﺪ‪ ‬ﺇ ﹶﻻ ِﺇﻳ‪‬ﺎﻩ‪ ،‬ﹶﻟﻪ‪ ‬ﺍﻟ‪‬ﻨ ْﻌ ‪‬ﻤﺔﹸ‪،‬‬ ‫ﲔ ﹶﻟﻪ‪ ‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻭﻟﹶﻮ ﹶﻛﺮِﻩ‬ ‫ﺴﻦ‪ ،‬ﹶﻻ ﺇﻟﻪ ِﺇﻻ‪ ‬ﺍﻟ‪‬ﻠﻪ‪ ،‬ﻣ‪‬ﺨْﻠﺼ ‪‬‬ ‫ﺤ‪‬‬ ‫ﻀﻞﹸ‪ ،‬ﻭﹶﻟﻪ‪ ‬ﺍﻟﱠﺜﻨ‪‬ﺎ ُﺀ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭﹰﻟﻪ‪ ‬ﺍﹶﻟ ﹶﻔ ْ‬ ‫)‪(٤٣٥‬‬ ‫ﺍﹾﻟ ﹶﻜﺎِﻓﺮ‪‬ﻭ ﹶﻥ( ‪.‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺳﻠﱠﻢ ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍﻏﹾﻔ ْﺮ ﱄ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ْﻣﺖ‪ ،‬ﻭﻣ‪‬ﺎ ﺃ ‪‬ﺧﺮْﺕ‪ ،‬ﻭﻣ‪‬ﺎ ﺃ ْﺳ ‪‬ﺮ ْﺭﺕ‪ ،‬ﻭﻣ‪‬ﺎ‬ ‫ﺖ ﺍ ﹸﳌ ‪‬ﺆ ‪‬ﺧﺮ‪ ،‬ﹶﻻ ﺇﻟ ‪‬ﻪ ﺇِﻻ‬ ‫ﺖ ﺍ ﹸﳌ ﹶﻘﺪ‪ ‬ﻡ‪ ،‬ﻭ‪‬ﺃْﻧ ‪‬‬ ‫ﺖ ﹶﺃ ْﻋﹶﻠﻢ‪ ‬ﺑﻪ ﻣﻨ‪‬ﻲ‪ ،‬ﺃْﻧ ‪‬‬ ‫ﺃ ْﻋﹶﻠْﻨﺖ‪ ،‬ﻭﻣ‪‬ﺎ ﺃ ْﺳﺮ‪‬ﻓﺖ‪ ،‬ﻭﻣ‪‬ﺎ ﺃْﻧ ‪‬‬ ‫ﺖ()‪.(٤٣٦‬‬ ‫ﹾﺍْﻧ ‪‬‬ ‫)‪ (٤٣٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨٠/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٧٠٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٤٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٨١/٣‬‬ ‫)‪ (٤٣١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٠٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٨١/٣‬‬ ‫)‪ (٤٣٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٩٣١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢١٥ ،١٩٠ ،١٧٤/٢‬‬ ‫)‪ (٤٣٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٦٧٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٨١ ،٨٠/٣‬‬ ‫)‪ (٤٣٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٧٦ ،٢٧٥/٢‬ﻭﻣﺴﻠﻢ )‪.(٥٩٣‬‬ ‫)‪ (٤٣٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٩٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٠٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٧٠ ،٦٩/٣٠‬‬ ‫)‪ (٤٣٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٠٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٤١٩‬‬


‫‪١٦٠‬‬ ‫)‪(٤٣٧‬‬

‫ﰲ ﺍﺳﺘﻔﺘﺎﺡ ﺍﻟﺼﻼﺓ‬

‫ﻫﺬﻩ ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺍﻟﻄﻮﻳﻞ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﰲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ‪.‬‬ ‫ﻭﳌﺴﻠﻢ ﻓﻴﻪ ﻟﻔﻈﺎﻥ‬ ‫ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﺑﲔ ﺍﻟﺘﺸﻬﺪ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻌﻠﻪ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﰲ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮ ﹸﻝ ﹸﻛﻞﱢ ﺻﻼﺓ‪:‬‬ ‫ﻚ ﹶﻟﻚ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪‬‬ ‫ﺏ ﻭﺣﺪﻙ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﻚ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﺏ ﹸﻛﻞﱢ ﺷ‪‬ﻲ ٍﺀ ‪‬ﻭ ‪‬ﻣﻠِﻴ ﹶﻜﻪ‪ ،‬ﺃﹶﻧﺎ ﺷ‪‬ﻬﻴ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬ ‫)ﺍﻟ‪‬ﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺏ ﹸﻛﻞﱢ ﺷ‪‬ﻲﺀٍ‪،‬‬ ‫ﺤﻤ‪‬ﺪﹰﺍ ‪‬ﻋْﺒﺪ‪ ‬ﻙ ﻭ‪‬ﺭﺳﻮﻟﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺏ ﻛ ﱢﻞ ﺷ‪‬ﻲﺀٍ‪ ،‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺷﻬِﻴ ‪‬ﺪ ﹶﺃﻥﱠ ‪‬ﻣ ‪‬‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃ ْﻫﻠِﻲ‬ ‫ﹶﺃﻧ‪‬ﺎ ‪‬ﺷﻬِﻴ ‪‬ﺪ ﹶﺃﻥﱠ ﺍﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ﹸﻛﱠﻠﻬ‪‬ﻢ ِﺇ ْﺧ ‪‬ﻮﺓﹲ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻭ‪‬ﺭﺏ ﻛﻞ ﺷ‪‬ﻲﺀٍ‪ ،‬ﺍ ْﺟ ‪‬ﻌﻠﹾﲏ ﹾﳐﻠِﺼﹰﺎ ﹶﻟ ‪‬‬ ‫ﺠﺐْ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﺃ ﹾﻛ‪‬ﺒﺮ‪‬‬ ‫ﰲ ﻛ ﱢﻞ ﺳﺎﻋ‪‬ﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪْﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ﻳ‪‬ﺎ ﺫﹶﺍ ﺍﳉﻼﻝ ﻭ‪‬ﺍﻹِﻛﺮ‪‬ﺍﻡِ‪ ،‬ﺍ ْﺳ ‪‬ﻤ ْﻊ ﻭ‪‬ﺍ ْﺳ‪‬ﺘ ِ‬ ‫ﺴِﺒ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﻧ ْﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﻛِﻴﻞﹸ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺕ ﻭ‪‬ﺍﻷَﺭﺽ‪ .‬ﺍﷲ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﺍ َﻷ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺣ ْ‬ ‫ﺴﻤ‪‬ﺎﻭﺍ ِ‬ ‫ﺍﻷَﻛْﺒ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﻧ‪‬ﻮﺭ ﺍﻟ ‪‬‬ ‫ﻸ ﹾﻛ‪‬ﺒﺮ‪ (٤٣٨)(‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﺍﻟ َ‬ ‫ﻭﻧﺪﺏ ﺃﻣﺘﻪ ﺇﱃ ﺃﻥ ﻳﻘﻮﻟﹸﻮﺍ ﰲ ﺩ‪‬ﺑﺮ ﻛﻞ ﺻﻼﺓ‪ :‬ﺳ‪‬ﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺛﻼﺛﹰﺎ ﻭﺍﳊﻤ ‪‬ﺪ ﻟﻠﱠ ِﻪ ﻛﺬﻟﻚ‪،‬‬ ‫ﺤ ْﻤ ‪‬ﺪ‬ ‫ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺃﻛ ‪‬ﱪ ﻛﺬﻟﻚ‪ ،‬ﻭﲤﺎﻡ ﺍﳌﺎﺋﺔ‪ :‬ﻻ ﺇﻟ ‪‬ﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ‪‬ﻭ ْﺣﺪ‪‬ﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﹶﻟﻪ‪ ‬ﺍ ﹸﳌﻠﹾﻚ ‪‬ﻭﹶﻟﻪ‪ ‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫﻮ‪‬ﻋﻠﻰ ﹸﻛﻞﱢ ﺷﻲ ٍﺀ ﻗﺪﻳﺮ)‪.(٤٣٩‬‬ ‫ﻭﰲ ﺻﻔﺔ ﺃﺧﺮﻯ‪ :‬ﺍﻟﺘﻜﺒ ‪‬ﲑ ﺃﺭﺑﻌﹰﺎ ﻭﺛﻼﺛﲔ ﻓﺘﺘﻢ ﺑﻪ ﺍﳌﺎﺋﻪ)‪.(٤٤٠‬‬ ‫ﻭﰲ ﺻﻔﺔ ﺃﺧﺮﻯ‪) :‬ﲬﺴﹰﺎ ﻭﻋﺸﺮﻳﻦ ﺗﺴﺒﻴﺤﺔ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﲢﻤﻴﺪﺓ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺗﻜﺒﲑﺓ‪،‬‬ ‫ﺤ ْﻤ ‪‬ﺪ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻲ ٍﺀ‬ ‫ﻚ ﻭﻟﻪ ﺍﹾﻟ ‪‬‬ ‫ﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﳌﻠ ‪‬‬ ‫ﻭﻣﺜﻠﻬﺎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻭﺣﺪ‪‬ﻩ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﹶﻗﺪِﻳﺮ()‪.(٤٤١‬‬ ‫ﻭﰲ ﺻﻔ ٍﺔ ﺃﺧﺮﻯ‪) :‬ﻋﺸﺮ ﺗﺴﺒﻴﺤﺎﺕ‪ ،‬ﻭﻋﺸﺮ ﲢﻤﻴﺪﺍﺕ‪ ،‬ﻭﻋﺸﺮ ﺗﻜﺒﲑﺍﺕ()‪.(٤٤٢‬‬ ‫ﺾ ﺭﻭﺍﻳﺎﺕ‬ ‫ﻭﰲ ﺻﻔﺔ ﺃﺧﺮﻯ )ﺇﺣﺪﻯ ﻋﺸﺮﺓ( ﻛﻤﺎ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﰲ ﺑﻌ ِ‬ ‫)‪ (٤٣٧‬ﺭﻗﻢ )‪.(٢٠٢ ،٢٠١ ،٧٧١‬‬ ‫)‪ (٤٣٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٠٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٦٩/٤‬‬ ‫)‪ (٤٣٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٥٩٧‬‬ ‫)‪ (٤٤٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٩٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٧٥/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٤٠٩‬‬ ‫)‪ (٤٤١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤١٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٧٦/٣‬‬ ‫)‪ (٤٤٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٥١/٣‬‬



‫‪١٦٢‬‬ ‫‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎﺕٍ‪ ،‬ﻭ ﹸﻛﻦ‪ ‬ﹶﻟﻪ‪ِ ‬ﻋ ْﺪ ﹶﻝ ‪‬ﻋﺘ‪‬ﺎﹶﻗ ِﺔ ﹶﺃ ْﺭﺑ‪‬ﻊ ِﺭﻗﹶﺎﺏٍ‪ ،‬ﻭ ﹸﻛﻦ‪ ‬ﹶﻟﻪ‪ ‬ﺣﺮ‪‬ﺳﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﺸﻴﻄﺎﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ْﻤﺴِﻰ‪،‬‬ ‫ﺼِﺒ ‪‬ﺢ()‪ (٤٤٦‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮ ﹸﻝ‬ ‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪ْ ‬‬ ‫ﺏ ﺩ‪‬ﺑ‪ ‬ﺮ ﺻ‪‬ﻼِﺗ ِﻪ ﹶﻓ ِﻤﹾﺜﻞﹸ ﺫِﻟ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍ ﹶﳌ ْﻐ ِﺮ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣ ْﻦ ﻗﹶﺎﹶﻟ ‪‬ﻬﻦ‪ِ ‬ﺇﺫﹶﺍ ‪‬‬ ‫ﺍﻟﻨﱯ ج ﰲ ﺍﻻﺳﺘﻔﺘﺎﺡ )ﺍﻟﱠﻠ ‪‬ﻪ ﺃﻛ ‪‬ﱪ ﻋﺸﺮﺍﹰ‪ ،‬ﻭﺍﳊﻤ ‪‬ﺪ ﻟﻠﱠ ِﻪ ﻋﺸﺮﹰﺍ ﻭﺳﺒﺤﺎ ﹶﻥ ﺍﻟﹶﻠ ِﻪ ﻋﺸﺮﺍﹰ‪ ،‬ﻭ ﹶﻻ ﺇﻟ ‪‬ﻪ‬ ‫ِﺇﻻﱠ ﺍﻟﹶﻠﻪ‪ ‬ﻋﺸْﺮﺍﹰ‪ ،‬ﻭﻳﺴﺘﻐ ِﻔ ‪‬ﺮ ﺍﻟﻠﹼﻪ ﻋﺸﺮﺍ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ‪ ،‬ﺍﻏﻔﺮ ﱄ‪ ،‬ﻭ‪‬ﺍ ْﻫﺪِﱐ ﻭﺍﺭﺯﻗﲏ ﻋﺸﺮﺍﹰ‪،‬‬ ‫ﻭﻳﺘﻌﻮﺫ ﻣِﻦ ﺿِﻴﻖ ﺍﳌﻘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﺸﺮﹰﺍ( ﻓﺎﻟﻌﺸﺮ ﰲ ﺍﻷَﺫﻛﺎﺭ ﻭﺍﻟﺪﻋﻮﺍﺕ ﻛﺜﲑﺓ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﻹِﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﻓﻠﻢ ﳚﻰﺀ ﺫﻛﺮ‪‬ﻫﺎ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺘﺔ ﺇﻻ ﰲ ﺑﻌﺾ ﻃﹸﺮﻕ ﺣﺪﻳﺚ ﺃﰊ‬ ‫ﻫﺮﻳﺮﺓ ﺍﳌﺘﻘﺪﻡ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ﻋﻨﺪ ﺍﻧﺼﺮﺍﻓﻪ ﻣﻦ‬ ‫ﺼ ‪‬ﻤ ﹶﺔ ﹶﺃ ْﻣﺮِﻱ‪ ،‬ﻭﹶﺃﺻْﻠ ْﺢ ﱄ ‪‬ﺩﻧْﻴﺎﻱ‪،‬ﺍﻟﱴ‬ ‫ﺻﻼﺗﻪ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺃﺻْﻠ ْﺢ ﻟِﻲ ﺩِﻳﻨِﻲ ﺍﻟﱠﺬﻱ ‪‬ﺟ ‪‬ﻌ ﹾﻠ‪‬ﺘﻪ‪ِ ‬ﻋ ْ‬ ‫ﺨ ِﻄﻚ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬ﻌ ﹾﻔ ِﻮ ‪‬ﻙ ﻣﻦ ِﻧ ﹾﻘ ‪‬ﻤِﺘﻚ‪،‬‬ ‫ﺖ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎﺷِﻲ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ﺑِﺮﺿ‪‬ﺎ ‪‬ﻙ ِﻣ ْﻦ ‪‬ﺳ ‪‬‬ ‫‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﻚ‬ ‫ﳉ ‪‬ﺪ ِﻣْﻨ ‪‬‬ ‫ﻚ ِﻣْﻨﻚ‪ ،‬ﹶﻻ ﻣ‪‬ﺎﻧ ‪‬ﻊ ِﻟﻤ‪‬ﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ‪ ،‬ﻭ ﹶﻻ ﻣ‪ْ ‬ﻌ ِﻄ ‪‬ﻲ ِﻟﻤ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ْﻌﺖ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳْﻨ ﹶﻔﻊ‪ ‬ﺫﺍ ﺍ ﹶ‬ ‫ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫)‪(٤٤٧‬‬ ‫ﳉ ‪‬ﺪ( ‪.‬‬ ‫ﺍﹶ‬ ‫ﺖ ﻭﺭﺍﺀ ﻧﺒﻴﻜﻢ ج‬ ‫ﻭﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ( ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺻﻠﻴ ‪‬‬ ‫ﻱ ‪‬ﻭﺫﹸﻧ‪‬ﻮﺑِﻲ ﻛﹸﻠﱠﻬ‪‬ﺎ‪،‬‬ ‫ﺇﻻ ﲰﻌﺘ‪‬ﻪ ﺣِﲔ ﻳﻨﺼ ِﺮﻑ‪ ‬ﻣِﻦ ﺻﻼﺗﻪ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬‬ ‫ﻼﻕِ‪ِ ،‬ﺇﻧ‪ ‬ﻪ ﹶﻻ ‪‬ﻳ ْﻬﺪِﻱ‬ ‫ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ِﻌ ْﻤﻨِﻲ ‪‬ﻭﹶﺃﺣْﻴﻨِﻲ ﻭ‪‬ﺍ ْﺭﺯ‪‬ﻗﻨِﻲ‪ ،‬ﻭ‪‬ﺍ ْﻫ ِﺪﻧِﻲ ِﻟﺼ‪‬ﺎﻟِﺢ ﺍﻷ ْﻋﻤ‪‬ﺎ ِﻝ ﻭﺍﻷَﺧ ﹶ‬ ‫ﺖ()‪.(٤٤٨‬‬ ‫ﺼ ِﺮﻑ‪ ‬ﻋ ْﻦ ﺳ‪‬ﻴِﺌﻬ‪‬ﺎ ِﺇﻻﱠ ﹶﺃْﻧ ‪‬‬ ‫ﺤ ‪‬ﻬﺎ ِﺇﻻﱠ ﹶﺃْﻧﺖ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ْ‬ ‫ِﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﱯ‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺘﻤﻴﻤﻲ ﻗﺎ ﹶﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟﻨ ‪‬‬ ‫ﻚ‬ ‫ﺼْﺒﺢ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻗْﺒ ﹶﻞ ﺃﹶﻧﺖ ﺗﺘ ﹶﻜﻠﱠﻢ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃ ِﺟﺮْﱐ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﺳْﺒ ‪‬ﻊ ‪‬ﻣﺮ‪‬ﺍﺕٍ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﺻﻠﱠﻴ ‪‬‬ ‫ج‪ِ) :‬ﺇﺫﹶﺍ ‪‬‬ ‫ﺖ ﺍ ﹶﳌ ْﻐ ِﺮﺏ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ‬ ‫ﺻﹶﻠْﻴ ‪‬‬ ‫ﻚ ﺟ‪‬ﻮﺍﺭﹰﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬ ‫ِﺇ ﹾﻥ ‪‬ﻣﺖ‪ِ ‬ﻣ ْﻦ ‪‬ﻳ ْﻮ ِﻣﻚ‪ ،‬ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﻚ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺖ ِﻣ ْﻦ ﹶﻟْﻴﹶﻠِﺘ ‪‬‬ ‫ﻚ ِﺇ ﹾﻥ ﻣ‪ ‬‬ ‫ﺕ ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫ﺗﺘ ﹶﻜﻠﱠ ‪‬ﻢ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃ ِﺟﺮْﱐ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﺳْﺒ ‪‬ﻊ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻚ ِﺟﻮ‪‬ﺍﺭﹰﺍ‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ()‪.(٤٤٩‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺋﻲ ﰲ )ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﲑ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ‬ ‫)‪ (٤٤٦‬ﻣﻮﺍﺭﺩ ﺍﻟﻈﻤﺂﻥ )‪ ،(٢٣٤١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤١٥/٥‬‬ ‫)‪ (٤٤٧‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٥٤١‬‬ ‫)‪ (٤٤٨‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ )‪.(٤٦٢/٣‬‬ ‫)‪ (٤٤٩‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٢٣٤١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٥٠٧٩‬‬


‫‪١٦٣‬‬ ‫ﳉ‪‬ﻨ ِﺔ ِﺇﻻﱠ ﹶﺃ ﹾﻥ‬ ‫ﻼ ٍﺓ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮﺑﺔ‪ ،‬ﻟﹶﻢ ‪‬ﻳﻤْﻨﻌﻪ‪ ‬ﻣﻦ ‪‬ﺩﺧ‪‬ﻮ ِﻝ ﺍ ﹶ‬ ‫ﺻﹶ‬ ‫ج‪ ) :‬ﻣ ْﻦ ﹶﻗ ‪‬ﺮﹶﺃ ﺁ‪‬ﻳ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺮﺳِﻲ ﰲ ﺩ‪‬ﺑ‪ِ ‬ﺮ ﹸﻛﻞﱢ ‪‬‬ ‫ﺚ ﺗﻔﺮﺩ ﺑﻪ ﳏﻤﺪ ﺑﻦ ﲪﲑ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﳍﺎﱐ‪ ،‬ﻋﻦ ﺃﰊ‬ ‫ﺕ(‪ .‬ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﻳ‪‬ﻤﻮ ‪‬‬ ‫ﺚ ﻣِﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺃﻣﺎﻣﺔ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺍﳊﺴﲔ ﺑﻦ ﺑﺸﺮ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﲪﲑ‪ .‬ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﻣ‪‬ﻦ ﻳﺼﺤﺤﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﺑﺸﺮ ﻗﺪ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﰲ ﻣﻮﺿﻊ‬ ‫ﺍﹶﺧﺮ‪ :‬ﺛﻘﺔ‪ .‬ﻭﺃﻣﺎ ﺍﶈﻤﺪﺍﻥ‪ ،‬ﻓﺎﺣﺘﺞ ‪‬ﻤﺎ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ( ﻗﺎﻟﻮﺍ‪ :‬ﻓﺎﳊﺪﻳﺚ ﻋﻠﻰ‬ ‫ﺭﲰﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺃﺩﺧﻠﻪ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺑﻪ ﰲ‬ ‫ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻭﺗﻌﻠﻖ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﲪﲑ‪ ،‬ﻭﺃﻥ ﺃﺑﺎ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻗﺎﻝ‪ :‬ﻻ ﻳ‪‬ﺤﺘﺞ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺾ ﺍﳊﻔﺎﻅ‪ ،‬ﻭﻭﺛﻘﻮﺍ ﳏﻤﺪﺍﹰ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ‪ :‬ﻟﻴﺲ ﺑﻘﻮﻱ‪ ،‬ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﻋﻠﻴﻪ ﺑﻌ ‪‬‬ ‫ﺚ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻪ ﺃﺟﻞﱡ ﻣﻦ ﺻﻨﻒ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﻫ‪‬ﻮ ﺃﺟﻞﱡ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺣﺪﻳ ﹲ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻭﺛﻘﻪ ﺃﺷ ‪‬ﺪ ﺍﻟﻨﺎﺱ ﻣﻘﺎﻟﺔ ﰲ ﺍﻟﺮﺟﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ‬ ‫ﺍﻟﻄﱪﺍﱐ ﰲ )ﻣﻌﺠﻤﻪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﻦ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﻼ ِﺓ ﺍ ﹶﳌ ﹾﻜﺘ‪‬ﻮ‪‬ﺑﺔِ‪ ،‬ﻛﹶﺎ ﹶﻥ ﰲ ِﺫ ‪‬ﻣ ِﺔ ﺍﻟﻠﱠ ِﻪ ِﺇﻟﹶﻰ‬ ‫ﺼﹶ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ) :‬ﻣ ْﻦ ﹶﻗ ‪‬ﺮﹶﺃ ﺁ‪‬ﻳ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺮ ِﺳ ‪‬ﻲ ﰲ ﺩ‪‬ﺑ‪ِ ‬ﺮ ﺍﻟ ‪‬‬ ‫ﺚ ﻣِﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ‬ ‫ﻼ ِﺓ ﺍ ُﻷ ْﺧﺮ‪‬ﻯ()‪ (٤٥٠‬ﻭﻗﺪ ﺭ‪‬ﻭﻱ ‪‬ﻫﺬﹶﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﺼﹶ‬ ‫ﺍﻟ ‪‬‬ ‫ﻃﺎﻟﺐ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪،‬‬ ‫ﻑ‬ ‫ﻭﻓﻴﻬﺎ ﹸﻛﻠﱢﻬﺎ ﺿﻌﻒ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﻧﻀﻢ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﻣﻊ ﺗﺒﺎﻳ‪‬ﻦ ﻃﺮﻗﻬﺎ ﻭﺍﺧﺘﻼ ِ‬ ‫‪‬ﻣﺨ‪‬ﺎﺭِﺟﻬﺎ‪ ،‬ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳊﺪﻳﺚ ﻟﻪ ﺃﺻﻞ ﻭﻟﻴﺲ ﲟﻮﺿﻮﻉ‪ .‬ﻭﺑﻠﻐﲏ ﻋﻦ ﺷﻴﺨﻨﺎ ﺃﰊ‬ ‫ﺐ ﹸﻛﻞﱢ ﺻﻼﺓ‪ .‬ﻭﰲ ﺍﳌﺴﻨﺪ‬ ‫ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪ‪‬ﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣ‪‬ﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺗﺮﻛﺘ‪‬ﻬﺎ ﻋﻘﻴ ‪‬‬ ‫ﺕ ﰲ ﺩ‪‬ﺑ‪ِ ‬ﺮ ﹸﻛﻞﱢ‬ ‫ﻭﺍﻟﺴ‪‬ﻨﻦ‪ ،‬ﻋﻦ ﻋ‪‬ﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻗﺎﻝ‪) :‬ﺃﻣﺮﱐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ :‬ﺃﻥ ﺃﻗﺮﺃ ﺑﺎ ﹸﳌ ‪‬ﻌ ‪‬ﻮﺫﹶﺍ ِ‬ ‫ﻼ ٍﺓ()‪ (٤٥١‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺣﺎﰎ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﻭﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ(‪،‬‬ ‫ﺻﹶ‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪ .‬ﻭﻟﻔﻆ ﺍﻟﺘﺮﻣﺬﻱ )ﺑﺎﳌﻌﻮﺫﺗﲔ(‪.‬‬ ‫ﻭﰲ )ﻣﻌﺠﻢ ﺍﻟﻄﱪﺍﱐ(‪ ،‬ﻭ )ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍ ﹶﳌ ْﻮﺻِﻠﻲ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ‬ ‫ﻱ‬ ‫ﺙ ‪‬ﻣ ْﻦ ﺟ‪‬ﺎ َﺀ ِﺑ ِﻬ ‪‬ﻦ ‪‬ﻣ ‪‬ﻊ ﺍ ِﻹﳝ‪‬ﺎﻥِ‪ ،‬ﺩ ‪‬ﺧ ﹶﻞ ِﻣ ْﻦ ﹶﺃ ‪‬‬ ‫ﻧﺒﻬﺎﻥ‪ ،‬ﻭﻗﺪ ﺗ‪‬ﻜﻠﱢﻢ ﻓﻴﻪ ﻋﻦ ﺟﺎﺑﺮ ﻳﺮﻓﻌﻪ‪) :‬ﺛﹶﻼ ﹲ‬ ‫ﲔ ‪‬ﺣْﻴﺚﹸ ﺷ‪‬ﺎﺀَ‪ ،‬ﻣ ْﻦ ‪‬ﻋﻔﹶﺎ ‪‬ﻋ ْﻦ ﻗﹶﺎِﺗﻠِﻪ‪ ،‬ﻭﹶﺃﺩ‪‬ﻯ ‪‬ﺩﻳْﻨﹰﺎ‬ ‫ﺝ ِﻣ ‪‬ﻦ ﺍﳊﹸﻮ ِﺭ ﺍﻟ ِﻌ ِ‬ ‫ﳉ‪‬ﻨ ِﺔ ﺷ‪‬ﺎﺀَ‪ ،‬ﻭﺯ‪ ‬ﻭ ‪‬‬ ‫ﺏﺍﹶ‬ ‫ﹶﺃْﺑﻮ‪‬ﺍ ِ‬ ‫)‪ (٤٥٠‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪.(١٤٨/٢‬‬ ‫)‪ (٤٥١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢١١/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٢٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٩٠٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(٦٨/٣‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٢٣٤٧‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٢٥٣/١‬‬


‫‪١٦٤‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻣﺮ‪‬ﺍﺕٍ‪ ،‬ﹸﻗ ﹾﻞ ﻫ‪ ‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ( ﻓﻘﺎﻝ ﺃﺑﻮ ﺑ‪‬ﻜ ٍﺮ‬ ‫ﻼ ٍﺓ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮ‪‬ﺑ ٍﺔ ‪‬ﻋ ْ‬ ‫ﺻﹶ‬ ‫‪‬ﺧ ِﻔ‪‬ﻴﺎﹰ‪ ،‬ﻭﹶﻗ ‪‬ﺮﹶﺃ ﰲ ﺩ‪‬ﺑ‪ِ ‬ﺮ ﹸﻛﻞﱢ ‪‬‬ ‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪) :‬ﹶﺃ ْﻭ ِﺇ ْﺣﺪ‪‬ﺍ ‪‬ﻫﻦ‪ ‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ(‪ :‬ﻗﹶﺎ ﹶﻝ‪) :‬ﹶﺃ ْﻭ ﺇ ْﺣﺪ‪‬ﺍ ‪‬ﻫﻦ‪.(٤٥٢)(‬‬ ‫ﻭﺃﻭﺻﻰ ﻣﻌﺎﺫﹰﺍ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺩ‪‬ﺑ‪ِ ‬ﺮ ﹸﻛﻞﱢ ﺻﻼ ٍﺓ‪) :‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﹶﺃ ِﻋﻨ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ِﺫ ﹾﻛ ِﺮ ‪‬ﻙ ‪‬ﻭﺷ‪ ‬ﹾﻜ ِﺮ ‪‬ﻙ‬ ‫ﻚ()‪.(٤٥٣‬‬ ‫ﺴ ِﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗ ‪‬‬ ‫‪‬ﻭﺣ‪ْ ‬‬ ‫‪‬ﻭﺩ‪‬ﺑ‪‬ﺮ‪ ‬ﺍﻟﺼﻼﺓ ﳛﺘﻤﻞ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻭﺑﻌﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﻳ‪‬ﺮﺟ‪‬ﺢ ﺃﻥ ﻳﻜﻮﻥ ﻗﺒﻞ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺮﺍﺟﻌﺘﻪ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺩ‪‬ﺑ ‪‬ﺮ ﹸﻛﻞﱢ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻛﺪ‪‬ﺑ‪ِ ‬ﺮ ﺍﳊﻴﻮﺍﻥ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺻﻠﻰ ﺇﱃ ﺍﳉِﺪﺍﺭ‪ ،‬ﺟﻌﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻗﺪﺭ ﳑ ‪‬ﺮ ﺍﻟﺸﺎﺓ‪ ،‬ﻭﱂ‬ ‫ﻳﻜﻦ ﻳﺘﺒﺎ ‪‬ﻋ ‪‬ﺪ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺃﻣﺮ ﺑﺎﻟﻘﹸﺮﺏ ﻣﻦ ﺍﻟﺴ‪‬ﺘﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺻﻠﱠﻰ ﺇﱃ ﻋ‪‬ﻮﺩ ﺃﻭ ﻋ‪‬ﻤﻮﺩ ﺃﻭ‬ ‫ﺼﻤ‪‬ﺪ ﻟﻪ ﺻﻤﺪﺍﹰ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻳ ْﺮﻛﹸﺰ‪ ‬ﺍﳊﹶﺮﺑﺔ‬ ‫ﺷ‪‬ﺠﺮﺓ‪ ،‬ﺟﻌﻠﻪ ﻋﻠﻰ ﺣﺎﺟﺒﻪ ﺍﻷﳝ ِﻦ ﺃﻭ ﺍﻷﻳﺴﺮ‪ ،‬ﻭﱂ ‪‬ﻳ ْ‬ ‫ﰲ ﺍﻟﺴﻔﺮ ﻭﺍﻟ ‪‬ﱪﻳ‪‬ﺔ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﺳﺘﺮﺗ‪‬ﻪ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻳ ‪‬ﻌﺮ‪‬ﺽ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ﺇﻟﻴﻬﺎ‪،‬‬ ‫ﻭﻛﺎﻥ ﻳﺄﺧ ﹸﺬ ﺍﻟﺮﺣﻞ ﻓ‪‬ﻴ ْﻌ ِﺪﻟﹸﻪ ﻓﻴﺼﻠﻲ ﺇﱃ ﺁﺧِﺮﺗِﻪ)‪ ،(٤٥٤‬ﻭﺃﻣﺮ ﺍﳌﺼﻠﻲ ﺃﻥ ﻳﺴﺘﺘ ِﺮ ﻭﻟﻮ ﺑِﺴﻬﻢ ﺃﻭ‬ ‫ﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﻂ ﺧﻄﹰﺎ ﰲ ﺍﻻﺭﺽ)‪ ،(٤٥٥‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﲰﻌ ‪‬‬ ‫ﻋﺼﺎ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ ﻓﻠﻴﺨ ﱠ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺍﳋﻂﱡ ﻋﺮﺿﹰﺎ ﻣﺜ ﹸﻞ ﺍﳍﻼﻝ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺍﳋﻂ ﺑﺎﻟﻄﻮﻝ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﺼﺎ‪ ،‬ﻓﺘ‪‬ﻨﺼﺐ‬ ‫ﺐ‬ ‫ﻧﺼﺒﺎﹰ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺳ‪‬ﺘﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻳﻘﻄﻊ ﺻﻼﺗ‪‬ﻪ‪) ،‬ﺍﳌﺮﺃ ﹸﺓ ﻭﺍﳊِﻤﺎﺭ‪ ‬ﻭﺍﻟﻜﻠ ‪‬‬ ‫ﺍﻷﺳﻮ ‪‬ﺩ(‪ .‬ﻭﺛﺒﺖ ﺫﻟﻚ ﻋﻨﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺫﺭ)‪ (٤٥٦‬ﻭﺃﰊ ‪‬ﻫ ‪‬ﺮْﻳﺮ‪‬ﺓ)‪ ،(٤٥٧‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ)‪،(٤٥٨‬‬ ‫ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ‪‬ﻣ ‪‬ﻐﻔﱠﻞ)‪ .(٤٥٩‬ﻭﻣﻌﺎﺭِﺽ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻗﺴﻤﺎﻥ‪ :‬ﺻﺤﻴﺢ ﻏﲑ ﺻﺮﻳﺢ‪،‬‬ ‫ﻭﺻﺮﻳﺢ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻓﻼ ﻳﺘﺮﻙ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﳌﻌﺎﺭﺽ ﻫﺬﺍ ﺷﺄﻧﻪ‪ .‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫)‪ (٤٥٢‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪.(١٠٢/١٠‬‬ ‫)‪ (٤٥٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٢٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٣/٣‬‬ ‫)‪ (٤٥٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٧٩/١‬‬ ‫)‪ (٤٥٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٦٨٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩٤٣‬‬ ‫)‪ (٤٥٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥١٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٣٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٧٠٢‬‬ ‫)‪ (٤٥٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥١١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩٥٠‬‬ ‫)‪ (٤٥٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٠٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩٤٩‬‬ ‫)‪ (٤٥٩‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٩٥١‬‬


‫‪١٦٥‬‬ ‫ﻳﺼﻠﻲ ﻭﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻧﺎﺋﻤﺔ ﰲ ﻗﺒﻠﺘﻪ)‪ (٤٦٠‬ﻭﻛﺄ ﱠﻥ ﺫﻟﻚ ﻟﻴﺲ ﻛﺎﳌﹶﺎﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺟﻞ‬ ‫ﳏﺮ‪‬ﻡ ﻋﻠﻴﻪ ﺍﳌﺮﻭ ‪‬ﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ‪ ،‬ﻭﻻ ﻳ‪‬ﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻻﺑﺜﹰﺎ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﳌﺮﺃ ﹸﺓ‬ ‫ﻳﻘﻄﻊ ﻣﺮﻭﺭ‪‬ﻫﺎ ﺍﻟﺼﻼ ﹶﺓ ﺩﻭﻥ ﻟﹸﺒﺜﻬﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺴﻨﻦ اﻟﺮواﺗﺐ‬

‫ﻛﺎﻥ ج ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻰ ﻋﺸﺮ ﺭﻛﻌﺎﺕ ﰲ ﺍﳊﻀﺮ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻫﻰ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﺑﻦ ﻋﻤﺮ‪:‬‬ ‫ﺖ ﻣِﻦ ﺍﻟﻨﱯ ج ﻋﺸ ‪‬ﺮ ﺭﻛﻌﺎﺕ‪ :‬ﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺍﻟﻈﱡﻬﺮِ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﺑﻌﺪ‪‬ﻫﺎ ﻭﺭﻛﻌﺘﲔ‬ ‫) ‪‬ﺣ ِﻔ ﹾﻈ ‪‬‬ ‫ﲔ ﻗﺒ ﹶﻞ ﺍﻟﺼ‪‬ﺒﺢ()‪ .(٤٦١‬ﻓﻬﺬﻩ ﱂ‬ ‫ﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﻳﻜﻦ ﻳﺪﻋ‪‬ﻬﺎ ﰲ ﺍﳊﻀﺮ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﳌﺎ ﻓﺎﺗﺘﻪ ﺍﻟﺮﻛﻌﺘﺎ ِﻥ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﻗﻀﺎﳘﺎ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺩﺍﻭﻡ‬ ‫ﻼ ﺃﺛﺒﺘﻪ‪ ،‬ﻭﻗﻀﺎﺀ‪ .‬ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗﺐ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻰ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻷﻧﻪ ج ﻛﺎﻥ ﺇﺫﺍ ‪‬ﻋ ِﻤ ﹶﻞ ﻋ‪‬ﻤ ﹰ‬ ‫ﻋﺎﻡ ﻟﻪ ﻭﻷﻣﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺮﻛﻌﺘﲔ ﰲ ﻭﻗﺖ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﻤﺨﺘﺺ ﺑﻪ ﻛﻤﺎ‬ ‫ﺳﻴﺄﰐ ﺗﻘﺮﻳ ‪‬ﺮ ﺫﻟﻚ ﰲ ﺫﻛﺮ ﺧﺼﺎﺋﺼﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﱢﻲ ﺃﺣﻴﺎﻧﹰﺎ ﻗﺒ ﹶﻞ ﺍﻟﻈﻬﺮ‬ ‫ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻛﻤﺎ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺃﻧﻪ ج‪) :‬ﻛﹶﺎ ﹶﻥ ﹶﻻ ‪‬ﻳ ‪‬ﺪﻉ‪‬‬ ‫ﹶﺃ ْﺭﺑ‪‬ﻌﹰﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻟﻈﱡﻬْﺮ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺍﻟﻐﺪﺍﺓ()‪ ،(٤٦٢‬ﹶﻓِﺈﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻧﻪ ج ﻛﺎﻥ ﺇﺫﺍ ﺻﻠﱠﻰ ﰲ‬ ‫ﺻﻠﹼﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﺻﻠﱠﻰ ﰲ ﺍﳌﺴﺠﺪ ﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻫﺬﺍ ﺃﻇﻬﺮ‪ ،‬ﻭِﺇﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻛﺎﻥ‬ ‫ﺑﻴﺘﻪ ‪‬‬ ‫ﻳﻔﻌ ﹸﻞ ﻫﺬﺍ‪ ،‬ﻭﻳﻔﻌﻞ ﻫﺬﺍ‪ ،‬ﻓﺤﻜﻰ ﻛ ﱞﻞ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ ﻣﺎ ﺷﺎﻫﺪﻩ‪ ،‬ﻭﺍﳊﺪﻳﺜﺎﻥ‬ ‫ﺻﺤﻴﺤﺎﻥ ﻻ ﻣﻄﻌﻦ ﰲ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ .‬ﻭﻗﺪ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻷﺭﺑ ‪‬ﻊ ﱂ ﺗﻜﻦ ﺳﻨ ﹶﺔ ﺍﻟﻈﻬﺮ‪ ،‬ﺑﻞ‬ ‫ﻫﻲ ﺻﻼ ﹲﺓ ﻣﺴﺘﻘِﻠﺔ ﻛﺎﻥ ﻳﺼﻠﻴﻬﺎ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﺍﻟﺴﺎﺋﺐ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺃﺭﺑﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﺗﺰﻭ ﹶﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺇ‪‬ﻧﻬ‪‬ﺎ‬ ‫ﺼ ‪‬ﻌ ‪‬ﺪ ﻟِﻲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ﹲﻞ ﺻ‪‬ﺎﱀ()‪.(٤٦٣‬‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ْ‬ ‫ﺴﻤ‪‬ﺎﺀِ‪ ،‬ﹶﻓﺄﹸ ِﺣ ‪‬‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﺗ‪ ‬ﹾﻔ‪‬ﺘﺢ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﹶﺃْﺑﻮ‪‬ﺍ ‪‬‬ ‫ﻭﰲ ﺍﻟﺴﻨﻦ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪) :‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻛﺎﻥ ﺇﺫﺍ ﱂ‬ ‫)‪ (٤٦٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻗﺪ ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٤٦١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٨/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٧٢٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٣٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٥٢‬‬ ‫)‪ (٤٦٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٨/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٥٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٥٦/٣‬‬ ‫)‪ (٤٦٣‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤١١/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٧٨‬‬


‫‪١٦٦‬‬ ‫ﻳ‪‬ﺼ ﱢﻞ ﺃﺭﺑﻌﹰﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﺻﻼ ‪‬ﻫﻦ‪ ‬ﺑﻌﺪﻫﺎ()‪ (٤٦٤‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺎﺟﻪ‪) :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ‬ ‫ﻓﺎﺗﺘﻪ ﺍﻷﺭﺑ ‪‬ﻊ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﺻﻼﱠﻫﺎ ﺑﻌﺪ ﺍﻟﺮﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻈﻬﺮ()‪ (٤٦٥‬ﻭﰲ ﺍﻟﺘ‪‬ﺮﻣﺬﻱ ﻋﻦ ﻋﻠﻲ‬ ‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪) :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﺼﻠﻲ ﺃﺭﺑﻌﹰﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪،‬‬ ‫ﻭﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ()‪ .(٤٦٦‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج )ﻳﺼﻠﻲ‬ ‫ﻉ ﻭﺍﻟﺴﺠﻮﺩ()‪ (٤٦٧‬ﻓﻬﺬﻩ ‪-‬‬ ‫ﺃﺭﺑﻌﹰﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﻳﻄﻴﻞ ﻓِﻴ ِﻬ ‪‬ﻦ ﺍﻟﻘِﻴﺎﻡ‪ ،‬ﻭﳛﺴﻦ ﻓﻴﻬﻦ ﺍﻟﺮﻛﻮ ‪‬‬ ‫ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻫﻲ ﺍﻷﺭﺑﻊ ﺍﻟﱵ ﺃﺭﺍﺩﺕ ﻋﺎﺋﺸﺔ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺪﻋﻬﻦ ﻭﺃﻣﺎ ﺳﻨ ﹸﺔ ﺍﻟﻈﻬﺮ‪،‬‬ ‫ﺕ ﺳﻨﺘ‪‬ﻬﺎ ﺭﻛﻌﺘﺎ ِﻥ‬ ‫ﻓﺎﻟﺮﻛﻌﺘﺎﻥ ﺍﻟﻠﺘﺎ ِﻥ ﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻳ‪‬ﻮﺿﺢ ﺫﻟﻚ ﺃﻥ ﺳﺎﺋ ‪‬ﺮ ﺍﻟﺼﻠﻮﺍ ِ‬ ‫ﻍ ﻣﺎ ﻳﻜﻮﻧﻮﻥ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ‬ ‫ﺭﻛﻌﺘﺎﻥِ‪ ،‬ﻭﺍﻟﻔﺠ ِﺮ ﲨﻊ ﻛﻮ‪‬ﺎ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﰲ ﻭﻗﺘﻬﺎ ﺃﻓﺮ ﹸ‬ ‫ﻼ ﺳﺒﺒ‪‬ﻪ‬ ‫ﺳﻨﺘ‪‬ﻬﺎ ﺭﻛﻌﺘﺎﻥِ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺘﻜﻮ ﹸﻥ ﻫﺬﻩ ﺍﻷﺭﺑ ‪‬ﻊ ﺍﻟﱵ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻭِﺭﺩﹰﺍ ﻣ‪‬ﺴﺘ ِﻘ ﹰ‬ ‫ﻑ ﺍﻟﻨﻬﺎﺭ ﻭﺯﻭﺍ ﹸﻝ ﺍﻟﺸﻤﺲ ﻭﻛﺎﻥ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﻳ‪‬ﺼﻠﻲ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﲦﺎ ﹶﻥ‬ ‫ﺍﻧﺘﺼﺎ ‪‬‬ ‫ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻧ‪‬ﻬ ‪‬ﻦ ‪‬ﻳ ْﻌ ِﺪﹾﻟ ‪‬ﻦ ﲟﺜﻠﻬﻦ ﻣِﻦ ﻗﻴﺎ ِﻡ ﺍﻟﻠﻴﻞ ﻭ ِﺳ ‪‬ﺮ ﻫﺬﺍ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ‬ ‫ﺏ ﺍﻟﺴﻤﺎﺀ ﺗ‪‬ﻔﺘﺢ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﻑ ﺍﻟﻨﻬﺎﺭ ﻣﻘﺎﺑِﻞ ﻻﻧﺘﺼﺎﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺃﺑﻮﺍ ‪‬‬ ‫ﺍﻧﺘﺼﺎ ‪‬‬ ‫ﺏ‬ ‫ﻭﳛﺼ ﹸﻞ ﺍﻟﱰﻭﻝ ﺍﻹﳍِﻲ ﺑﻌﺪ ﺍﻧﺘﺼﺎﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻬﻤﺎ ﻭﻗﺘﺎ ﻗﺮﺏ ﻭﺭﲪﺔ‪ ،‬ﻫﺬﺍ ﺗ‪‬ﻔﺘﺢ ﻓﻴﻪ ﺃﺑﻮﺍ ‪‬‬ ‫ﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ‬ ‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻳﱰِﻝ ﻓﻴﻪ ﺍﻟﺮ ‪‬‬ ‫ﺻﻠﱠﻰ ﰲ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﻘﻮﻝ‪ ) :‬ﻣ ْﻦ ‪‬‬ ‫)ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃ ‪‬ﻡ ﺣﺒﻴﺒﺔ ﻗﺎﻟﺖ‪ :‬ﲰﻌ ‪‬‬ ‫ﳉ‪‬ﻨ ِﺔ( ﻭﺯﺍﺩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻴﻪ‪:‬‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ﹾﻛﻌ‪‬ﺔ‪ ،‬ﺑ‪ِ‬ﻨ ‪‬ﻲ ﹶﻟﻪ‪ِ ‬ﺑ ِﻬ ‪‬ﻦ ‪‬ﺑﻴْﺖ ﰲ ﺍ ﹶ‬ ‫‪‬ﻳ ْﻮ ٍﻡ ‪‬ﻭﹶﻟْﻴﹶﻠ ٍﺔ ﺛِﻨ‪‬ﺘ ْﻲ ‪‬ﻋ ْ‬ ‫ﲔ ﺑﻌﺪ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‪،‬‬ ‫)ﹶﺃ ْﺭﺑ‪‬ﻌﹰﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻟﻈﱡ ْﻬﺮِ‪ ،‬ﻭ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﻭﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ( ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪) :‬ﻭﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺍﻟﻌﺼﺮ( )ﺑﺪﻝ( )ﻭﺭﻛﻌﺘﲔ‬ ‫ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ( ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ)‪ (٤٦٨‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺗﺮﻓﻌﻪ‪ ) :‬ﻣ ْﻦ ﺛﹶﺎ‪‬ﺑ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ‬ ‫ﳉ‪‬ﻨ ِﺔ‪ :‬ﹶﺃﺭْﺑﻌﹰﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻟﻈﱡ ْﻬﺮِ‪ ،‬ﻭ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ‬ ‫ﷲ ﹶﻟﻪ‪ ‬ﺑﻴْﺘﹰﺎ ﻓِﻲ ﺍ ﹶ‬ ‫ﺴ‪‬ﻨﺔِ‪ ،‬ﺑﻨ‪‬ﻰ ﺍ ُ‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ﹶﺔ ِﻣ ْﻦ ﺍﻟ ‪‬‬ ‫ِﺛ‪‬ﻨ‪‬ﺘ ْﻲ ‪‬ﻋ ْ‬ ‫)‪ (٤٦٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٢٦‬‬ ‫)‪ (٤٦٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٥٨‬‬ ‫)‪ (٤٦٦‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٢٤‬‬ ‫)‪ (٤٦٧‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٥٦‬‬ ‫)‪ (٤٦٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٢٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤١٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٥٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٦١/٣‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪.(١١٤١‬‬


‫‪١٦٧‬‬ ‫ﺠ ِﺮ()‪.(٤٦٩‬‬ ‫‪‬ﺑ ْﻌﺪ‪‬ﻫﺎ‪ ،‬ﻭ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ‪‬ﺑ ْﻌ ‪‬ﺪ ﺍ ﹶﳌ ْﻐ ِﺮﺏِ‪ ،‬ﻭ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ‪‬ﺑ ْﻌ ‪‬ﺪ ﺍﻟ ِﻌﺸ‪‬ﺎﺀِ‪ ،‬ﻭ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ﹶﻗْﺒ ﹶﻞ ﺍﹾﻟ ﹶﻔ ْ‬ ‫ﲔ‬ ‫ﲔ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮﻳْﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﳓﻮﻩ ﻭﻗﺎﻝ‪) :‬ﺭﻛﻌﺘ ِ‬ ‫ﲔ ﺑﻌﺪ ﺍﳌﻐﺮﺏ‬ ‫ﲔ ﺃﻇﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺒﻞ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﲔ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫)‪(٤٧٠‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﳛ‪‬ﺘﻤِﻞ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣِﻦ ﻛﻼﻡ‬ ‫ﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ(‬ ‫ﺃﻇﻨﻪ ﻗﺎﻝ‪ :‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ‪‬ﻣ ْﺪﺭ‪‬ﺟﹰﺎ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﳛ‪‬ﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﱯ ج ﻣﺮﻓﻮﻋﺎﹰ‪ ،‬ﻭﺍﻟﻠﹼﻪ‬ ‫ﺃﻋﻠﻢ‪.‬‬ ‫ﺚ‬ ‫ﻭﺃﻣﺎ ﺍﻷﺭﺑﻊ ﻗﺒﻞ ﺍﻟﻌﺼﺮ‪ ،‬ﻓﻠﻢ ﻳﺼ ‪‬ﺢ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻓﻌﻠﻬﺎ ﺷﻲﺀ ﺇﻻ ﺣﺪﻳ ﹸ‬ ‫ﻋﺎﺻﻢ ﺑﻦ ﺿﻤﺮﺓ ﻋﻦ ﻋﻠﻲ ﺍﳊﺪﻳﺚ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﺃﻧﻪ ج‪) :‬ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﰲ ﺍﻟﻨﻬﺎﺭ ﺳﺖ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ‪ ،‬ﻳ‪‬ﺼﻠﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻣﻦ ﻫﺎﻫﻨﺎ ﹶﻛ ‪‬ﻬْﻴﹶﺌِﺘﻬ‪‬ﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﻟﺼﻼﺓ ﺍﻟﻈﻬﺮ ﺃﺭﺑ ‪‬ﻊ‬ ‫ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﱢﻲ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻈﻬﺮ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻌﺼﺮ‬ ‫ﺖ ﺍﻟﺸﻤﺲ ﻣِﻦ ﻫﺎﻫﻨﺎ ﹶﻛ ‪‬ﻬْﻴﹶﺌِﺘﻬ‪‬ﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﻋﻨﺪ‬ ‫ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ( ﻭﰲ ﻟﻔﻆ‪ :‬ﻛﺎﻥ ﺇﺫﺍ ﺯﺍﻟ ِ‬ ‫ﺲ ﻣﻦ ﻫﺎﻫﻨﺎ ﹶﻛ ‪‬ﻬْﻴﹶﺌِﺘﻬ‪‬ﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﻋﻨﺪ ﺍﻟﻈﻬﺮ‪،‬‬ ‫ﺍﻟﻌﺼﺮ‪ ،‬ﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻤ ‪‬‬ ‫ﺻﻠﱠﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻳ‪‬ﺼﻠﻲ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﺃﺭﺑﻌﹰﺎ ﻭﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻌﺼﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻳﻔﺼﻞ ﺑﲔ‬ ‫ﻛﻞ ﺭﻛﻌﺘﲔ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ()‪.(٤٧١‬‬ ‫ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳ‪‬ﻨﻜﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻳﺪﻓﻌﻪ ﺟﺪﺍﹰ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﻮﺿﻮﻉ‪.‬‬ ‫ﻭﲰﻌ ‪‬‬ ‫ﻭﻳﺬﻛﺮ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﳉﹸﻮﺯﺟﺎﱐ ﺇﻧﻜﺎﺭﻩ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ‬ ‫ﺼ ِﺮ ﹶﺃ ْﺭﺑ‪‬ﻌﹰﺎ(‪ .‬ﻭﻗﺪ‬ ‫ﺻﻠﱠﻰ ﹶﻗْﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻌ ْ‬ ‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﺭ ِﺣ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻣﺮﺀﹰﺍ ‪‬‬ ‫ﺍﺧﺘﻠﻒ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺼﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﻋﻠﻠﻪ ﻏﲑ‪‬ﻩ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﲰﻌﺖ ﺃﰊ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ ﻋﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺍﳌﺜﲎ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺍﺑﻦ‬ ‫ﺼ ِﺮ ﹶﺃﺭْﺑﻌﹰﺎ()‪ .(٤٧٢‬ﻓﻘﺎﻝ‪ :‬ﺩﻉ ﻫﺬﺍ‪.‬‬ ‫ﺻﻠﹰﻰ ﹶﻗْﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻌ ْ‬ ‫ﱯ ج‪ ) :‬ﺭ ِﺣ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻣﺮﺀﹰﺍ ‪‬‬ ‫ﻋﻤﺮ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺖ ﻋﻦ‬ ‫ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺃﺑﺎ ﺩﺍﻭﺩ ﻗﺪ ﺭﻭﺍﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪) :‬ﺣﻔﻈ ‪‬‬ ‫ﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ(‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﻟﻌﺪ‪‬ﻩ‪ .‬ﻗﺎﻝ ﺃﰊ‪ :‬ﻛﺎﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﺍﻟﻨﱯ ج ﻋﺸ ‪‬ﺮ ﺭﻛﻌﺎ ٍ‬ ‫)‪ (٤٦٩‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٤٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤١٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٦١ ،٢٦٠/٣‬‬ ‫)‪ (٤٧٠‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٤٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٦٤/٣‬‬ ‫)‪ (٤٧١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٤٦ ،١٤٣ ،١٤٢ ،٨٥/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٩٩ ،٥٩٨‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪.(١١٦١‬‬ ‫)‪ (٤٧٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١١٧/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٣٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٧١‬‬


‫‪١٦٨‬‬ ‫ﻼ ﻓﺈﻥ ﺍﺑﻦ ﻋﻤﺮ ﺇﳕﺎ ﺃﺧﱪ ﲟﺎ ﺣﻔﻈﻪ‬ ‫) ‪‬ﺣ ِﻔ ﹶﻈﺖ‪ ‬ﺛﻨﱵ ﻋﺸﺮ ﹶﺓ ﺭﻛﻌ ﹶﺔ(‪ .‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻌﻠﺔ ﺃﺻ ﹰ‬ ‫ﻣﻦ ﻓﻌﻞ ﺍﻟﻨﱯ ج‪ ،‬ﱂ ﻳ‪‬ﺨﱪ ﻋﻦ ﻏﲑ ﺫﻟﻚ‪ .،‬ﺗﻨﺎﰲ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺒﺘﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻛﻌﺘﺎﻥ ﻗﺒﻞ ﺍﳌﻐﺮﺏ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳ‪‬ﻨﻘﻞ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻴﻬﻤﺎ‪ ،‬ﻭ ﻋﻨﻪ ﺃﻧﻪ ﺃﹶﻗ ‪‬ﺮ‬ ‫ﺃﺻﺤﺎﺑﻪ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﺍﻫﻢ ﻳﺼﻠﻮ‪‬ﻤﺎ‪ ،‬ﻓﻠﻢ ﻳﺄﻣﺮﻫﻢ ﻭﱂ ﻳﻨﻬﻬﻢ‪ ،‬ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ(‬ ‫ﺏ( ﻗﺎﻝ‬ ‫ﺏ ﺻﻠﱡﻮﺍ ﻗﹶﺒ ﹶﻞ ﺍ ﹶﳌ ْﻐ ِﺮ ِ‬ ‫ﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺻﻠﹸﻮﺍ ﹶﻗْﺒ ﹶﻞ ﺍ ﹶﳌ ْﻐ ِﺮ ِ‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳌﹸﺰﱐ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺏ ﰲ ﻫﺎﺗﲔ‬ ‫ﺱ ﺳﻨﺔ()‪ (٤٧٣‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﰲ ﺍﻟﺜﱠﺎِﻟﹶﺜ ِﺔ‪ِ) :‬ﻟ ‪‬ﻤ ْﻦ ﺷ‪‬ﺎ َﺀ ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ﹶﺔ ﺃﻥ ﻳﺘﺨﺬﻫﺎ ﺍﻟﻨﺎ ‪‬‬ ‫ﺏ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻟﻴﺴﺘﺎ ﺭﺍﺗﺒﺔ ﻛﺴﺎﺋﺮ ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗﺐ‪.‬‬ ‫ﺴﺘ‪‬ﺤ‪‬ﺒﺘ‪‬ﺎ ِﻥ ﻣﻨﺪﻭ ‪‬‬ ‫ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﺃ‪‬ﻤﺎ ‪‬ﻣ ْ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻋﺎﻣ ﹶﺔ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺍﻟﺘﻄﻮﻉ ﺍﻟﺬﻱ ﻻ ﺳﺒﺐ ﻟﻪ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﳌﻐﺮﺏ‪،‬‬ ‫ﻓﺈﻧﻪ ﱂ ﻳ‪‬ﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﻓﻌﻠﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺒﺘﺔ‪.‬‬ ‫ﲔ‪ .‬ﺍﳌﻐﺮﺏ ﰲ‬ ‫ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ‪ :‬ﺍﻟﺴﻨﺔ ﺃﻥ ﻳ‪‬ﺼﻠ ‪‬ﻲ ﺍﻟﺮﺟ ﹸﻞ ﺍﻟﺮﻛﻌﺘ ِ‬ ‫ﺖ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﻦ‬ ‫ﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﻭﺃﺻﺤﺎﺑﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺑﻴﺘﻪ‪ ،‬ﻛﺬﺍ ﺭ‪‬ﻭ ‪‬‬ ‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﺇﺫﺍ ﺍﻧﺼﺮﻓﻮﺍ ﻣﻦ ﺍﳌﻐﺮﺏ‪ ،‬ﺍﻧﺼﺮﻓﻮﺍ‪ .‬ﺣﱴ ﻻ ﻳ‪‬ﺒﻘﻰ ﰲ ﺍﳌﺴﺠﺪ ﺃﺣﺪ‪،‬‬ ‫ﻛﺄ‪‬ﻢ ﻻ ﻳ‪‬ﺼﻠﻮﻥ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺣﱴ ﻳﺼﲑﻭﺍ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪ .‬ﻓﺈﻥ ﺻﻠﱠﻰ ﺍﻟﺮﻛﻌﺘﲔ‬ ‫ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻬﻞ ﳚﺰﺉ ﻋﻨﻪ‪ ،‬ﻭﺗﻘﻊ ﻣﻮﻗﻌﻬﺎ؟ ﺍﺧﺘﻠﻒ ﻗﻮﻟﹸﻪ‪ ،‬ﻓﺮﻭﻯ ﻋﻨﻪ ﺍﺑﻨ‪‬ﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﻧﻪ‬ ‫ﻼ ﺻﻠﱠﻰ ﺍﻟﺮﻛﻌﺘﲔ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﰲ ﺍﳌﺴﺠﺪ‬ ‫ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﻋﻦ ﺭﺟﻞ ﲰﺎﻩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻮ ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻣﺎ ﺃﺟﺰﺃﻩ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺴ ‪‬ﻦ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞﹸ‪ ،‬ﻭﻣﺎ ﺃﺟﻮ ‪‬ﺩ ﻣﺎ ﺍﻧﺘﺰﻉ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻔﺺ‪:‬‬ ‫ﻭﻭﺟﻬﻪ ﺃﻣﺮ ﺍﻟﻨﱯ ج ‪‬ﺬﻩ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﻮﺕ‪ .‬ﻭﻗﺎﻝ ﺍﳌﺮﻭﺯﻱ‪ :‬ﻣﻦ ﺻﻠﻰ ﺭﻛﻌﺘﲔ ﺑﻌﺪ‬ ‫ﺖ ﻟﻪ‪ :‬ﻳ‪‬ﺤﻜﻰ ﻋﻦ ﺃﰊ ﺛﻮﺭ ﺃﻧﻪ‬ ‫ﺍﳌﻐﺮﺏ ﰲ ﺍﳌﺴﺠﺪ ﻳﻜﻮﻥ ﻋﺎﺻﻴﺎﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻋﺮﻑ ﻫﺬﺍ‪ ،‬ﻗﻠ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻫﻮ ﻋﺎﺹ‪ .‬ﻗﺎﻝ‪ :‬ﻟﻌﻠﻪ ﺫﻫﺐ ﺇﱃ ﻗﻮﻝ ﺍﻟﻨﱯ ج‪) :‬ﺍ ْﺟ ‪‬ﻌﻠﹸﻮﻫ‪‬ﺎ ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ْﻢ()‪ .(٤٧٤‬ﻗﺎﻝ‬ ‫ﺽ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﺟﺰﺃﻩ‪ ،‬ﻓﻜﺬﻟﻚ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻔﺮ ‪‬‬ ‫ﺃﺑﻮ ﺣﻔﺺ‪ :‬ﻭﻭﺟﻬ‪‬ﻪ ﺃﻧﻪ ﻟﻮ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﻭﻟﻴﺲ ﻫﺬﺍ ﻭﺟﻬ‪‬ﻪ ﻋﻨﺪ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﳕﺎ ﻭﺟﻬ‪‬ﻪ ﺃﻥ ﺍﻟﺴﻨﻦ ﻻ‬ ‫ﻳ‪‬ﺸﺘﺮﻁ ﳍﺎ ﻣﻜﺎﻥ ﻣﻌﲔ‪ ،‬ﻭﻻ ﲨﺎﻋﺔ‪ ،‬ﻓﻴﺠﻮ ‪‬ﺯ ﻓﻌﻠﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﰲ ﺳﻨﺔ ﺍﳌﻐﺮﺏ ﺳﻨﺘﺎﻥ‪ ،‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻐﺮﺏ ﺑﻜﻼﻡ‪ ،‬ﻗﺎﻝ‬ ‫ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﻴﻤﻮﱐ ﻭﺍﳌﺮﻭﺯﻱ‪ :‬ﻳﺴﺘﺤﺐ ﺃﻻ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﻟﺮﻛﻌﺘﲔ ﺑﻌﺪ‬ ‫)‪ (٤٧٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٩/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٨١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٥٥/٥‬‬ ‫)‪ (٤٧٤‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٢٨/٥‬‬


‫‪١٦٩‬‬ ‫ﺼﱢﻠﻴ‪‬ﻬﻤﺎ ﻛﻼ ‪‬ﻡ ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ‪ :‬ﺭﺃﻳﺖ ﺃﲪﺪ ﺇﺫﺍ ﺳﻠﻢ ﻣﻦ ﺻﻼﺓ‬ ‫ﺍﳌﻐﺮﺏ ﺇﱃ ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﺍﳌﻐﺮﺏ‪ ،‬ﻗﺎﻡ ﻭﱂ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﱂ ﻳﺮﻛﻊ ﰲ ﺍﳌﺴﺠﺪ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻔﺺ‪:‬‬ ‫ﺏ ﻗﹶﺒ ﹶﻞ ﹶﺃ ﹾﻥ‬ ‫ﺻﻠﱠﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ‪‬ﺑ ْﻌ ‪‬ﺪ ﺍ ﹶﳌ ْﻐ ِﺮ ِ‬ ‫ﻭﻭﺟﻬﻪ ﻗﻮﻝ ﻣﻜﺤﻮﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج‪) :‬ﻣ‪‬ﻦ ‪‬‬ ‫ﲔ()‪ ،(٤٧٥‬ﻭﻷﻧﻪ ﻳﺘﺼﻞ ﺍﻟﻨﻔﻞ ﺑﺎﻟﻔﺮﺽ‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﺖ ﺻ‪‬ﻼﺗﻪ ﻓِﻲ ِﻋﱢﻠ‪‬ﻴ ‪‬‬ ‫ﻳ‪‬ﺘ ﹶﻜﱠﻠﻢ‪ ،‬ﺭ‪ِ‬ﻓ ‪‬ﻌ ْ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺗﻔﻌﻞ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﺘ‪‬ﺮﻣﺬﻱ ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻋ‪‬ﺠﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺃﺗﻰ ﻣﺴﺠ ‪‬ﺪ ﺑﲏ ﻋﺒﺪ ﺍﻷﺷﻬﻞ‪ ،‬ﻓﺼﻠﱠﻰ ﻓﻴﻪ ﺍﳌﻐﺮﺏ‪،‬‬ ‫ﺕ()‪ .(٤٧٦‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ‬ ‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ ﺑﻌﺪﻫﺎ ﻓﻘﺎﻝ‪ ) :‬ﻫ ِﺬ ِﻩ ﺻ‪‬ﻼﺓ ﺍﹾﻟ‪‬ﺒﻴ‪‬ﻮ ِ‬ ‫ﻀﻮْﺍ ﺻ‪‬ﻼ‪‬ﻢ ﺭﺁﻫﻢ ‪‬ﻳ ‪‬‬ ‫ﻓﻠﻤﺎ ﹶﻗ ‪‬‬ ‫ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻬﺎ‪) :‬ﺍ ْﺭ ﹶﻛﻌ‪‬ﻮﺍ ﻫ‪‬ﺎ‪‬ﺗْﻴ ِﻦ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮِﺗﻜﹸﻢ(‪.‬‬ ‫ﻭﺍﳌﻘﺼﻮﺩ‪ ،‬ﺃﻥ ﻫﺪﻱ ﺍﻟﻨﱯ ج‪ ،‬ﻓﻌﻞ ﻋﺎﻣﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻟﺘﻄﻮﻉ ﰲ ﺑﻴﺘﻪ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ‬ ‫ﲔ‬ ‫ﺖ ﻋﻦ ﺍﻟﻨﱯ ج ﻋﺸ ‪‬ﺮ ﺭﻛﻌﺎﺕ‪ :‬ﺭﻛﻌﺘﲔ ﻗﺒ ﹶﻞ ﺍﻟﻈﱡﻬﺮ‪ ،‬ﻭﺭﻛﻌﺘ ِ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺣ ِﻔ ﹾﻈ ‪‬‬ ‫ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺻﻼﺓ‬ ‫ﺍﻟﺼﺒﺢ)‪.(٤٧٧‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳ‪‬ﺼﻠﻲ ﰲ‬ ‫ﺑﻴﱵ ﺃﺭﺑﻌﹰﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﰒ ﳜﺮﺝ ﻓﻴ‪‬ﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﰒ ﻳﺪﺧ‪‬ﻞ ﻓﻴ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‬ ‫ﺑﺎﻟﻨﺎﺱ ﺍﳌﻐﺮﺏ‪ ،‬ﰒ ﻳﺪﺧﻞ ﻓﻴ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻳ‪‬ﺼﻠﻲ‪ ،‬ﺑﺎﻟﻨﺎﺱ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﰒ ﻳﺪﺧﻞ ﺑﻴﱵ‬ ‫ﻓﻴ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ)‪ .(٤٧٨‬ﻭﻛﺬﻟﻚ ﺍﶈﻔﻮﻅ ﻋﻨﻪ ﰲ ﺳﻨﺔ ﺍﻟﻔﺠﺮ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻴﻬﺎ ﰲ ﺑﻴﺘﻪ ﻛﻤﺎ‬ ‫ﲔ ﺑﻌﺪ‬ ‫ﻗﺎﻟﺖ ﺣﻔﺼﺔ)‪ (٤٧٩‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ج ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘ ِ‬ ‫ﳉﻤ‪‬ﻌﺔ ﰲ ﺑﻴﺘﻪ)‪ (٤٨٠‬ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺫﻛﺮ ﺳﻨﺔ ﺍﳉﻤﻌﺔ ﺑﻌﺪﻫﺎ ﻭﺍﻟﺼﻼﺓ ﻗﺒﻠﹶﻬﺎ‪ ،‬ﻋﻨﺪ‬ ‫ﺍﹸ‬ ‫ﺻﻠﱡﻮﺍ ﰲ‬ ‫ﺱ ‪‬‬ ‫ﺫﻛﺮ ﻫﺪﻳﻪ ﰲ ﺍﳉﻤﻌﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﻣ‪‬ﻮﺍﻓِﻖ ﻟﻘﻮﻟﻪ ﰲ‪) :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫)‪ (٤٧٥‬ﺫﻛﺮﻩ ﺍﳌﻨﺬﺭﻱ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ )‪.(٢٠٥/١‬‬ ‫)‪ (٤٧٦‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٨/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٠٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٣٠٠‬‬ ‫)‪ (٤٧٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤١/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٧٢٩‬ﻭﻣﺎﻟﻚ )‪ ،(١٦٦/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٢٥٢‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٩/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٣٤ ،٤٣٣‬‬ ‫)‪ (٤٧٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٧٣٠‬‬ ‫)‪ (٤٧٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٨٤ ،٨٣/٢‬ﻭﻣﺴﻠﻢ )‪.(٧٢٣‬‬ ‫)‪ (٤٨٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٥٤/٢‬ﻭﻣﺴﻠﻢ )‪.(٨٨٢‬‬


‫‪١٧٠‬‬ ‫ﻱ ﺍﻟﻨﱯ ج ﻭ ﻓﻌ ﹶﻞ‬ ‫ﻼ ِﺓ ﺍ ﹶﳌ ْﺮ ِﺀ ﰲ ‪‬ﺑْﻴﺘِﻪ ِﺇﻻﱠ ﺍ ﹶﳌ ﹾﻜﺘ‪‬ﻮ‪‬ﺑ ﹶﺔ()‪ .(٤٨١‬ﻭﻛﺎﻥ ﻫﺪ ‪‬‬ ‫ﺻﹶ‬ ‫ﻀ ﹶﻞ ‪‬‬ ‫‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜﻢْ‪ ،‬ﹶﻓِﺈﻥﱠ ﹶﺃ ﹾﻓ ‪‬‬ ‫ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺍﻟﺘﻄﻮﻉ ﰲ ﺍﻟﺒﻴﺖ ﺇِﻻ ﻟِﻌﺎﺭﺽ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺪﻳ‪‬ﻪ ﻛﺎﻥ ﻓِﻌ ﹶﻞ ﺍﻟﻔﺮﺍﺋﺾ ﰲ ﺍﳌﺴﺠﺪ ﺇِﻻ‬ ‫ﻟِﻌﺎﺭﺽ ﻣﻦ ﺳﻔﺮ‪ ،‬ﺃﻭ ﻣﺮﺽ‪ ،‬ﺃﻭ ﻏﲑﻩ ﳑﺎ ﳝﻨﻌ‪‬ﻪ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻛﺎﻥ ﺗﻌﺎﻫﺪﻩ ﻭﳏﺎﻓﻈﺘﻪ ﻋﻠﻰ‬ ‫ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﺃﺷ ‪‬ﺪ ﻣِﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﻳﺪﻋ‪‬ﻬﺎ ﻫﻲ ﻭﺍﻟﻮﺗ ‪‬ﺮ ﺳﻔﺮﹰﺍ ﻭﺣﻀﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﻳ‪‬ﻮﺍﻇﺐ ﻋﻠﻰ‬ ‫ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻮﺗﺮ ﺃﺷ ‪‬ﺪ ﻣِﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﻓﻞ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﱂ ﻳ‪‬ﻨﻘﻞ ﻋﻨﻪ ﰲ ﺍﻟﺴﻔﺮ ﺃﻧﻪ‬ ‫ﺻﻠﱠﻰ ﺳﻨﺔ ﺭﺍﺗﺒﺔ ﻏﲑ‪‬ﳘﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺭﻛﻌﺘﲔ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ج ‪‬‬ ‫ﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻭﻣﻊ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻻ ﻳﺰﻳﺪﻭﻥ‬ ‫ﺳﺎﻓﺮ ‪‬‬ ‫ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﺍﺣﺘﻤﻞ ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺮﺑ‪‬ﻌﻮﻥ‪ ،‬ﺇﻻ ﺃ‪‬ﻢ ﱂ ﻳ‪‬ﺼﻠﻮﺍ‬ ‫ﺖ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻟﻜﻦ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺳﻨﺔ ﺍﻟﻈﻬﺮ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻛﻨ ‪‬‬ ‫ﺴﺒ‪‬ﺤﺎ ﻷﲤﻤﺖ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻘﻬﻪ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺳ‪‬ﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻔﱠﻒ ﻋﻦ‬ ‫‪‬ﻣ ‪‬‬ ‫ﺍﳌﺴﺎﻓﺮ ﰲ ﺍﻟﺮﺑﺎﻋﻴﺔ ﺷﻄﺮ‪‬ﻫﺎ‪ ،‬ﻓﻠﻮ ﺷﺮﻉ ﻟﻪ ﺍﻟﺮﻛﻌﺘﺎ ِﻥ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ‪ ،‬ﻟﻜﺎﻥ ﺍﻹِﲤﺎﻡ ﺃﻭﱃ ﺑﻪ‪.‬‬ ‫ﻱ ﺍﻟﺼﻼﺗﲔ ﺁﻛﺪ‪ ،‬ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﺃﻭ ﺍﻟﻮﺗﺮ؟ ﻗﻮﻟﲔ‪ :‬ﻭﻻ ﳝﻜﻦ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎ ُﺀ‪ :‬ﺃ ‪‬‬ ‫ﺍﻟﺘﺮﺟﻴ ‪‬ﺢ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻭﺟﻮﺏ ﺍﻟﻮﺗﺮ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﹰﺎ ﰲ ﻭﺟﻮﺏ ﺳﻨﺔ ﺍﻟﻔﺠﺮ‪،‬‬ ‫ﻭﲰﻌﺖ ﺷﻴ ‪‬ﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﲡﺮﻱ ﳎﺮﻯ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻮﺗﺮ‬ ‫ﺧﺎﲤﺘﻪ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﺼﻠﻰ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻮﺗﺮ ﺑﺴﻮﺭﰐ ﺍﻹِﺧﻼﺹ‪ ،‬ﻭﳘﺎ‬ ‫ﺍﳉﺎﻣﻌﺘﺎﻥ ﻟﺘﻮﺣﻴ ِﺪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗﻮﺣﻴ ِﺪ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹِﺭﺍﺩﺓ‪ ،‬ﻭﺗﻮﺣﻴ ِﺪ ﺍﻻﻋﺘﻘﺎ ِﺩ ﻭﺍﻟﻘﺼﺪ‪،‬‬ ‫ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﷲ ﹶﺃﺣ‪‬ﺪ﴾‪ :‬ﻣﺘﻀﻤﻨﺔ ﻟﺘﻮﺣﻴﺪ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻣﺎ ﳚﺐ ﺇﺛﺒﺎﺗﻪ‬ ‫ﻓﺴﻮﺭﺓ ﴿ﹸﻗ ﹾﻞ ﻫ‪ ‬ﻮ ﺍ ُ‬ ‫ﻟﻠﺮ‪‬ﺏ ﺗﻌﺎﱃ ﻣﻦ ﺍ َﻷ ‪‬ﺣ ِﺪ‪‬ﻳ ِﺔ ﺍﳌﻨﺎﻓﻴﺔ ﳌﻄﻠﻖ ﺍﳌﺸﺎﺭﻛﺔ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﺍﻟﺼﻤﺪﻳ‪‬ﺔ ﺍﳌﺜﺒﺘﺔ ﻟﻪ‬ ‫ﺺ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻮﺍﻟﺪ ﺍﻟﺬﻱ‬ ‫ﲨﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻟﱵ ﻻ ﻳﻠﺤﻘﻬﺎ ﻧﻘ ‪‬‬ ‫ﻫﻮ ﻣﻦ ﻟﻮﺯﺍﻡ ﺍﻟﺼﻤﺪﻳﺔ‪ ،‬ﻭﻏﻨﺎﻩ ‪‬ﻭﹶﺃﺣ‪‬ﺪﻳ‪‬ﺘﻪ ﻭﻧﻔﻲ ﺍﻟﻜﻒﺀ ﺍﳌﺘﻀﻤ‪‬ﻦ ﳋﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ‬ ‫ﻭﺍﻟﺘﻨﻈﲑ‪ ،‬ﻓﺘﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﺛﺒﺎ ‪‬‬ ‫ﺕ ﻛﻞ ﻛﻤﺎﻝ ﻟﻪ‪ ،‬ﻭﻧﻔﻲ ﻛﻞ ﻧﻘﺺ ﻋﻨﻪ‪ ،‬ﻭﻧﻔ ‪‬ﻲ‬ ‫ﺇﺛﺒﺎﺕ ﺷﺒﻴﻪ ﺃﻭ ﻣﺜﻴﻞ ﻟﻪ ﰲ ﻛﻤﺎﻟﻪ‪ ،‬ﻭﻧﻔﻲ ﻣﻄﻠﻖ ﺍﻟﺸﺮﻳﻚ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻫﻲ ﳎﺎﻣﻊ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﻠﻤﻲ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﻟﺬﻱ ﻳ‪‬ﺒﺎﻳﻦ ﺻﺎﺣﺒ‪‬ﻪ ﲨﻴ ‪‬ﻊ ﻓﺮﻕ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫)‪ (٤٨١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٧/١٣‬ﻭﻣﺴﻠﻢ )‪.(٧٨١‬‬


‫‪١٧١‬‬ ‫ﺚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺪﺍﺭ‪‬ﻩ ﻋﻠﻰ ﺍﳋﱪ ﻭﺍﻹِﻧﺸﺎﺀ‪ ،‬ﻭﺍﻹِﻧﺸﺎﺀ ﺛﻼﺛﺔ‪ :‬ﺃﻣﺮ‪،‬‬ ‫ﻛﺎﻧﺖ ‪‬ﺗ ْﻌﺪِﻝ ﺛﻠ ﹶ‬ ‫ﻭ‪‬ﻲ‪ ،‬ﻭﺇﺑﺎﺣﺔ‪ .‬ﻭﺍﳋﱪ ﻧﻮﻋﺎﻥ‪ :‬ﺧﱪ ﻋﻦ ﺍﳋﺎﻟﻖ ﺗﻌﺎﱃ ﻭﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺧﱪ‬ ‫ﻋﻦ ﺧﻠﻘﻪ‪ .‬ﻓﺄﺧﻠﺼﺖ ﺳﻮﺭﺓ ﴿ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ﴾ ﺍﳋ ‪‬ﱪ ﻋﻨﻪ‪ ،‬ﻭﻋﻦ ﺃﲰﺎﺋﻪ‪ ،‬ﻭِﺻﻔﺎﺗﻪ‪،‬‬ ‫ﺚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺧﱠﻠﺼﺖ ﻗﺎﺭﺋﻬﺎ ﺍﳌﺆﻣ ‪‬ﻦ ‪‬ﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻠﻤﻰ‪ ،‬ﻛﻤﺎ ﺧﻠﱠﺼﺖ‬ ‫ﻓﻌﺪﻟﺖ ﺛﻠ ﹶ‬ ‫ﺳﻮﺭﺓ ﴿ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭﻥ﴾ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻤﻠﻲ ﺍﻹِﺭﺍﺩﻱ ﺍﻟﻘﺼﺪﻱ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻗﺒﻞ‬ ‫ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﺇﻣﺎﻣ‪‬ﻪ ﻭﻗﺎﺋﺪ‪‬ﻩ ﻭﺳﺎﺋﻘﹸﻪ‪ ،‬ﻭﺍﳊﺎﻛﹸﻢ ﻋﻠﻴﻪ ﻭﻣﱰﻟﻪ ﻣﻨﺎﺯِﻟﻪ‪ ،‬ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﴿ﻗﹸﻞ ﻫ‪ ‬ﻮ‬ ‫ﺚ ﺍﻟﻘﺮﺍﻥ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺑﺬﻟﻚ ﺗﻜﺎﺩ ﺗﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭ﴿ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃﺣ‪‬ﺪ﴾ ﺗﻌﺪِﻝ ﺛﻠ ﹶ‬ ‫ﺍﻟﻜﺎﻓﺮﻭﻥ﴾‪ ،‬ﺗﻌﺪِﻝ ﺭﺑﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺑﺬﻟﻚ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ‬ ‫ﺚ‬ ‫ﻒ ﺍﻟﻘﹸﺮﺁﻥِ‪ ،‬ﻭﻗﹸﻞ ﻫ‪ ‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺣﺪ‪ ،‬ﺗ‪‬ﻌ ِﺪ ﹸﻝ ﺛﹸﻠﹸ ﹶ‬ ‫ﺼ ‪‬‬ ‫ﺖ ‪‬ﺗ ْﻌ ِﺪﻝﹸ ِﻧ ْ‬ ‫ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻳﺮﻓﻌﻪ‪ِ) :‬ﺇﺫﹶﺍ ﺯ‪‬ﹾﻟ ِﺰﹶﻟ ْ‬ ‫ﺍﻟ ﹸﻘﺮْﺁﻥِ‪ ،‬ﻭﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭﻥﹶ‪ ،‬ﺗ ْﻌ ِﺪﻝﹸ ﺭ‪‬ﺑ‪ ‬ﻊ ﺍﹾﻟ ﹸﻘﺮْﺁ ِﻥ()‪ .(٤٨٢‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ(‬ ‫ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺍﻹِﺳﻨﺎﺩ‪.‬‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻷﺟﻞ ﻣﺘﺎﺑﻌﺘﻬﺎ ﻫﻮﺍﻫﺎ‪ ،‬ﻭﻛﺜ ‪‬ﲑ‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻤﻠﻲ ﺍﻹِﺭﺍﺩﻱ ﺍﻏﻠ ‪‬‬ ‫ﻣﻨﻬﺎ ﺗﺮﺗﻜﺒﻪ ﻣﻊ ﻋﻠﻤﻬﺎ ﲟﻀﺮ‪‬ﺗﻪ ﻭﺑﻄﻼﻧِﻪ‪ِ ،‬ﻟﻤ‪‬ﺎ ﳍﹶﺎ ﻓﻴﻪ ﻣﻦ ﻧﻴﻞ ﺍﻷﻏﺮﺍﺽ‪ ،‬ﻭﺇﺯﺍﻟﺘ‪‬ﻪ‪ ،‬ﻭﻗﻠﻌ‪‬ﻪ‬ ‫ﳊﺠ‪‬ﺔ‪ ،‬ﻭﻻ‬ ‫ﻣﻨﻬﺎ ﺃﺻﻌﺐ‪ ،‬ﻭﺃﺷ ‪‬ﺪ ﻣﻦ ﻗﻠﻊ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻠﻤﻲ ﻭﺇﺯﺍﻟﺘﻪ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻳﺰﻭﻝ ﺑﺎﻟﻌﻠﻢ ﻭﺍ ﹸ‬ ‫ﳝﻜﻦ ﺻﺎﺣﺒ‪‬ﻪ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﺸﻰﺀ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﲞﻼﻑ ﺷﺮﻙ ﺍﻹِﺭﺍﺩﺓ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﻓﺈﻥ‬ ‫ﺻﺎﺣﺒﻪ ﻳﺮﺗﻜِﺐ ﻣﺎ ﻳﺪﻟﻪ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺑﻄﻼﻧﻪ ﻭﺿﺮﺭﻩ ﻷﺟﻞ ﻏﻠﺒﺔ ﻫﻮﺍﻩ‪ ،‬ﻭﺍﺳﺘﻴﻼﺀ ﺳ‪‬ﻠﻄﺎﻥ‬ ‫ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﻐﻀﺐ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﺠﺎﺀ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺳﻮﺭﺓ ﴿ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ‬ ‫ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭﻥ﴾ ﺍﳌﺘﻀﻤﻨﺔ ﻹِﺯﺍﻟﺔ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻣﺎ ﱂ ﳚﻰﺀ ﻣﺜﻠﹸﻪ ﰲ ﺳﻮﺭﺓ ﴿ﻗﹸﻞ ﻫ‪ ‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ﴾‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺷﻄﺮﻳﻦ‪ :‬ﺷﻄﺮﹰﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺣﻜﺎﻣِﻬﺎ‪ ،‬ﻭﻣﺘﻌﻠﻘﺎﺗِﻬﺎ‪ ،‬ﻭﺍﻷﻣﻮ ِﺭ‬ ‫ﺍﻟﻮﺍﻗﻌﺔ ﻓﻴﻬﺎ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳌﻜﻠﻔﲔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺷﻄﺮﹰﺍ ﰲ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﻳﻘﻊ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺳﻮﺭﺓ‬ ‫ﺖ﴾ ﻗﺪ ﹸﺃ ْﺧﻠِﺼﺖ ﻣﻦ ﺃﻭﳍﺎ ﻭﺁﺧﺮﻫﺎ ﳍﺬﺍ ﺍﻟﺸﻄﺮ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺇﻻ ﺍﻵﺧﺮﺓ‪.‬‬ ‫﴿ِﺇﺫﹶﺍ ﺯ‪‬ﹾﻟ ِﺰﹶﻟ ْ‬ ‫ﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺄﺣﺮﻯ ‪‬ﺬﺍ‬ ‫ﻭﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻷﺭﺽ ﻭ ‪‬ﺳﻜﱠﺎ‪‬ﺎ‪ ،‬ﻛﺎﻧﺖ ﺗ‪‬ﻌ ِﺪ ﹸﻝ ﻧﺼ ‪‬‬ ‫ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻜﻮﻥ ﺻﺤﻴﺤﹰﺎ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻳﻘﺮﺃ ‪‬ﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ ﰲ ﺭﻛﻌﱵ‬ ‫ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻷ‪‬ﻤﺎ ﺳﻮﺭﺗﺎ ﺍﻹِﺧﻼﺹ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻛﺎﻥ ﻳﻔﺘﺘﺢ ‪‬ﻤﺎ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﳜﺘﻤﻬﺎ‬ ‫‪‬ﻤﺎ‪ ،‬ﻭﻳﻘﺮﺃ ‪‬ﻤﺎ ﰲ ﺍﳊﺞ ﺍﻟﺬﻱ ﻫﻮ ﺷﻌﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫)‪ (٤٨٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨٩٦‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٥٦٦/١‬‬


‫‪١٧٢‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﻳﻀﻄﺠﻊ ﺑﻌﺪ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻋﻠﻰ ﺷِﻘﻪ ﺍﻷﳝﻦ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺛﺒﺖ ﻋﻨﻪ ﰱ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ)‪ (٤٨٣‬ﻭﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ‬ ‫ﺻﻠﱠﻰ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸﻢ‪ ‬ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ﹶﻗْﺒ ﹶﻞ ﺍﻟﺼ‪‬ﺒﺢِ‪،‬‬ ‫ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ‪ِ) :‬ﺇﺫﹶﺍ ‪‬‬ ‫ﻀﻄﹶﺠ ْﻊ ‪‬ﻋﻠﹶﻰ ‪‬ﺟْﻨِﺒ ِﻪ ﺍ َﻷْﻳ ‪‬ﻤ ِﻦ()‪ (٤٨٤‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪ .‬ﻭﲰﻌﺖ ﺍﺑﻦ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ْ‬ ‫ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺑﺎﻃﻞ‪ ،‬ﻭﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ ﺍﻟﻔﻌﻞ ﻻ ﺍﻷﻣ ‪‬ﺮ ‪‬ﺎ‪ ،‬ﻭﺍﻷﻣﺮ‬ ‫ﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺎﺩ ﻭﻏﻠﻂ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﺑﻦ ﺣﺰﻡ ﻭﻣﻦ ﺗﺎﺑﻌﻪ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻮﺟﺒﻮﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻀﺠﻌﺔ‪ ،‬ﻭﻳ‪‬ﺒﻄﻞ ﺍﺑﻦ ﺣﺰﻡ ﺻﻼ ﹶﺓ ﻣﻦ ﱂ ﻳﻀﺠﻌﻬﺎ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚِ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ ﻋﻦ‬ ‫ﺍﻷﻣﺔ‪ ،‬ﻭﺭﺃﻳﺖ ﳎﻠﺪﹰﺍ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻗﺪ ﻧﺼﺮ ﻓﻴﻪ ﻫﺬﺍ ﺍﳌﺬﻫﺐ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯ‪‬ﺍﻕ ﰲ‬ ‫)ﺍﳌﺼﻨﻒ( ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﺃﻥ ﺃﺑﺎ ﻣﻮﺳﻰ‪ ،‬ﻭﺭﺍﻓ ‪‬ﻊ ﺑﻦ ﺧ‪‬ﺪﻳﺞ‪،‬‬ ‫ﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ‪ ،‬ﻛﺎﻧﻮﺍ ﻳﻀﻄﺠﻌﻮﻥ ﺑﻌﺪ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻳﺄﻣﺮﻭﻥ‬ ‫ﻭﺃﻧ ‪‬‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻻ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﻛﻔﺎﻧﺎ ﺑﺎﻟﺘﺴﻠﻴﻢ‪ .‬ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ :‬ﺃﺧﱪﱐ ﻣﻦ ﺃﺻﺪﻕ ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‬ ‫ﻛﺎﻧﺖ ﺗﻘﻮﻝ‪) :‬ﺇﻥ ﺍﻟﻨﱯ ج ﱂ ﻳﻜﻦ ﻳﻀﻄﺠﻊ ﻟﺴﻨﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺪﹶﺃﺏ‪ ‬ﻟﻴﻠﻪ ﻓﻴﺴﺘﺮﻳﺢ(‪.‬‬ ‫ﺼﺒ‪‬ﻬﻢ ﺇﺫﺍ ﺭﺁﻫﻢ ﻳﻀﻄﺠﻌﻮﻥ ﻋﻠﻰ ﺃﳝﺎ‪‬ﻢ‪ .‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻳ‪‬ﺤ ِ‬ ‫ﺼﺪ‪‬ﻳﻖ ﺍﻟﻨﺎﺟﻲ‪ ،‬ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺃﻯ ﻗﻮﻣﹰﺎ ﺍﺿﻄﺠﻌﻮﺍ ﺑﻌﺪ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺄﺭﺳﻞ‬ ‫ﻋﻦ ﺃﰊ ﺍﻟ ‪‬‬ ‫ﺇﻟﻴﻬﻢ ﻓﻨﻬﺎﻫﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﺮﻳﺪ ﺑﺬﻟﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ :‬ﺍﺭﺟﻊ ﺇﻟﻴﻬﻢ ﻭﺃﺧﱪﻫﻢ ﺃ‪‬ﺎ‬ ‫ﺐ ﺑﻜﻢ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ‪ .‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‬ ‫ﺖ ﺍﺑﻦ ﻋﻤﺮ ﻋﻨﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻳﻠﻌ ‪‬‬ ‫ﺑﺪﻋﺔ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻣِﺠﻠﺰ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﺮﻛﻌﺘﲔ ﻳﻔﻌﻞ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳊﻤﺎﺭ ﺇﺫﺍ ﲤﻌ‪‬ﻚ‪.‬‬ ‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ‪‬‬ ‫ﻭﻗﺪ ﻏﻼ ﰲ ﻫﺬﻩ ﺍﻟﻀﺠﻌﺔ ﻃﺎﺋﻔﺘﺎﻥ‪ ،‬ﻭﺗﻮﺳﻂ ﻓﻴﻬﺎ ﻃﺎﺋﻔ ﹼﺔ ﺛﺎﻟﺜﺔ‪ ،‬ﻓﺄﻭﺟﺒﻬﺎ ﲨﺎﻋﺔ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺃﺑﻄﻠﻮﺍ ﺍﻟﺼﻼ ﹶﺓ ﺑﺘﺮﻛﻬﺎ ﻛﺎﺑﻦ ﺣﺰﻡ ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪ ،‬ﻭﻛﺮﻫﻬﺎ ﲨﺎﻋﺔ ﻣﻦ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﲰﻮﻫﺎ ﺑﺪﻋﺔ‪ ،‬ﻭﺗﻮﺳﻂ ﻓﻴﻬﺎ ﻣﺎﻟﻚ ﻭﻏﲑﻩ‪ ،‬ﻓﻠﻢ ﻳﺮﻭﺍ ‪‬ﺎ ﺑﺄﺳﹰﺎ ﳌﻦ ﻓﻌﻠﻬﺎ ﺭﺍﺣﺔ‪،‬‬ ‫ﻭﻛﺮﻫﻮﻫﺎ ﳌﻦ ﻓﻌﻠﻬﺎ ﺍﺳﺘﻨﺎﻧﺎﹰ‪ ،‬ﻭﺍﺳﺘﺤﺒﻬﺎ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ‪ ،‬ﺳﻮﺍﺀ ﺍﺳﺘﺮﺍﺡ ‪‬ﺎ ﺃﻡ ﻻ‪،‬‬ ‫)‪ (٤٨٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٥/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٧٣٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٦٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪ ،(١٣٣ ،١٢١/٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٩٨‬‬ ‫)‪ (٤٨٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٢٠‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤١٥/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٦١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١١٩٩‬‬


‫‪١٧٣‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﲝﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻛﺮﻫﻮﻫﺎ‪ ،‬ﻣِﻨﻬﻢ ﻣ‪‬ﻦ ﺍﺣﺘﺞ ﺑﺂﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﺑﻦ‬ ‫ﺐ ﻣ‪‬ﻦ ﻓﻌﻠﻬﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻧﻜﺮ ﻓﻌﻞ ﺍﻟﻨﱯ ج ﳍﺎ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻋﻤﺮ ﻭﻏﲑﻩ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﳛﺼ ‪‬‬ ‫ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﺿﻄﺠﺎﻋﻪ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻗﺒﻞ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺼﺮﺡ ﺑﻪ ﰲ‬ ‫ﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﻓﺎﺧﺘﻠﻒ ﻋﻠﻰ ﺍﺑﻦ ﺷﻬﺎﺏ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ)‪ (٤٨٥‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻣﺎﻟﻚ ﻋﻨﻪ‪ :‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻳﻌﲏ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺷِﻘﻪ ﺍﻷﳝﻦ ﺣﱴ ﻳﺄﺗﻴﻪ ﺍﳌﺆﺫﻥ ﻓﺼﻠﻲ‬ ‫ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ)‪ (٤٨٦‬ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﺃﻥ ﺍﻟﻀﺠﻌﺔ ﻗﺒﻞ ﺳﻨﺔ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﺎﻝ ﻏﲑ‪‬ﻩ ﻋﻦ ﺍﺑﻦ‬ ‫ﺷﻬﺎﺏ‪ :‬ﻓﺈﺫﺍ ﺳﻜﺖ ﺍﳌﺆﺫﻥ ﻣﻦ ﺃﺫﺍﻥ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺗﺒﲔ ﻟﻪ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺟﺎﺀﻩ ﺍﳌﺆﺫﻥ‪ ،‬ﻗﺎﻡ ﻓﺮﻛﻊ‬ ‫ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ‪ ،‬ﰒ ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﳝﻦ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﺷﻬﺎﺏ‬ ‫ﻓﺎﻟﻘﻮﻝ ﻣﺎ ﻗﺎﻟﻪ ﻣﺎﻟﻚ‪ ،‬ﻷﻧﻪ ﺃﺛﺒﺘ‪‬ﻬﻢ ﻓﻴﻪ ﻭﺃﺣﻔﻈﹸﻬﻢ‪ .‬ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ‪:‬ﺑﻞ ﺍﻟﺼﻮﺍﺏ ﻫﺬﺍ ﻣﻊ‬ ‫ﻣﻦ ﺧﺎﻟﻒ ﻣﺎﻟﻜﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ :‬ﺭﻭﻯ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪:‬‬ ‫ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﺼﻠﻲ ﻣﻦ ﺍﻟﻠﻴﻞ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻳﻮﺗﺮ ﻣﻨﻬﺎ ﺑﻮﺍﺣﺪﺓ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻍ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺷِﻘﻪ ﺍﻷﳝﻦ ﺣﱴ ﻳﺄﺗﻴﻪ ﺍﳌﺆﺫﻥ‪) ،‬ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ()‪ .(٤٨٧‬ﻭﺧﺎﻟﻒ‬ ‫ﻣﺎﻟﻜﺎﹰ‪ ،‬ﻋﻘﻴﻞﹲ‪ ،‬ﻭﻳﻮﻧﺲ‪ ،‬ﻭﺷﻌﻴﺐ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺃﰊ ﺫﺋﺐ‪ .‬ﻭﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻓﺮﻭﻭﺍ ﻋﻦ‬ ‫ﺍﻟﺰﻫﺮﻱ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻛﺎﻥ ﻳﺮﻛﻊ ﺍﻟﺮﻛﻌﺘﲔ ﻟﻠﻔﺠﺮ‪ ،‬ﰒ ﻳﻀﻄﺠﻊ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﳝﻦ ﺣﱴ‬ ‫ﻳﺄﺗﻴﻪ ﺍﳌﺆﺫﻥ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﻌﻪ ﻓﺬﻛﺮ ﻣﺎ ﺃﻥ ﺍﺿﻄﺠﺎﻋﻪ ﻛﺎﻥ ﻗﺒﻞ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ ﻭﰲ ﺣﺪﻳﺚ‬ ‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺃﻧﻪ ﺍﺿﻄﺠﻊ ﺑﻌﺪ ﻓﺤﻜﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﺃﺧﻄﺄ ﻭﺃﺻﺎﺏ ﻏﲑﻩ‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﺖ ﻷﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺼﻠﺖ‪ ،‬ﻋﻦ ﺃﰊ ﹸﻛﺪ‪‬ﻳﻨﺔ‪ ،‬ﻋﻦ ﺳﻬﻴﻞ ﺑﻦ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ‪ :‬ﻗﻠ ‪‬‬ ‫ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﺃﻧﻪ ﺍﺿﻄﺠﻊ ﺑﻌﺪ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺖ‪ :‬ﻓﺈﻥ ﱂ ﻳﻀﻄﺠﻊ ﻋﻠﻴﻪ ﺷﻲﺀ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻋﺎﺋﺸﺔ ﺗﺮﻭﻳﻪ ﻭﺍﺑﻦ ﻋﻤﺮ‬ ‫ﺷﻌﺒﺔ ﻻ ﻳﺮﻓﻌﻪ‪ ،‬ﻗﻠ ‪‬‬ ‫ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻟﻴﺲ ﺑﺬﺍﻙ‪.‬‬ ‫ﻳﻨﻜﺮﻩ‪ .‬ﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﻭﺃﻧﺒﺄﻧﺎ ﺍﳌﺮﻭﺯﻱ ﺃﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ‪ :‬ﺣﺪﻳ ﹸ‬ ‫ﻗﻠﺖ‪ :‬ﺇﻥ ﺍﻷﻋﻤﺶ ﻳ‪‬ﺤﺪﺙ ﺑﻪ ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺣﺪﻩ‬ ‫ﻳ‪‬ﺤﺪﺙ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ‪ :‬ﺇﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺳﺌﻞ ﻋﻦ ﺍﻻﺿﻄﺠﺎﻉ ﺑﻌﺪ ﺭﻛﻌﱵ‬ ‫ﺍﻟﻔﺠﺮ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻓﻌﻠﹸﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﻪ ﺭﺟﻞ‪ ،‬ﻓﺤﺴﻦ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ‬ ‫)‪ (٤٨٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٤٨٦‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٢٠/١‬‬ ‫)‪ (٤٨٧‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١٢٠/١‬ﻭﻣﺴﻠﻢ )‪.(٧٣٦‬‬


‫‪١٧٤‬‬ ‫ﺯﻳﺎﺩ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﺃﰊ ﺻﺎﱀ ﺻﺤﻴﺤﹰﺎ ﻋﻨﺪﻩ‪ ،‬ﻟﻜﺎﻥ ﺃﻗﻞﱡ ﺩﺭﺟﺎﺗﻪ ﻋﻨﺪﻩ ﺍﻻﺳﺘﺤﺒﺎﺏ‪،‬‬ ‫ﻭﻗﺪ ﺗﻘﺎﻝ‪ :‬ﺇﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺭﻭﺕ ﻫﺬﺍ‪ ،‬ﻭﺭﻭﺕ ﻫﺬﺍ‪ ،‬ﻓﻜﺎﻥ ﻳﻔﻌ ﹸﻞ ﻫﺬﺍ ﺗﺎﺭﺓ‪،‬‬ ‫ﻭﻫﺬﺍ ﺗﺎﺭﺓ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺫﻟﻚ ﺧﻼﻑ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﳌﺒﺎﺡ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﰲ ﺍﺿﻄﺠﺎﻋﻪ ﻋﻠﻰ ﺷِﻘﻪ ﺍﻷﳝﻦ ﺳﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻘﻠﺐ ﻣﻌﻠﱠﻖ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻧﺎﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﳉﻨﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﺍﺳﺘﺜﻘﻞ ﻧﻮﻣﺎﹰ‪ ،‬ﻷﻧﻪ ﻳﻜﻮﻥ ﰲ ﺩ‪‬ﻋﺔ ﻭﺍﺳﺘﺮﺍﺣﺔ‪ ،‬ﻓﻴﺜﻘﻞ ﻧﻮﻣﻪ‪،‬‬ ‫ﻓﺈﺫﺍ ﻧﺎﻡ ﻋﻠﻰ ﺷِﻘﻪ ﺍﻷﳝﻦ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻠﻖ ﻭﻻ ﻳﺴﺘﻐﺮﻕ ﰲ ﺍﻟﻨﻮﻡ‪ ،‬ﻟﻘﻠﻖ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻃﻠﺒﻪ ﻣﺴﺘﻘﺮﻩ‪،‬‬ ‫ﻭﻣﻴﻠﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﺍﺳﺘﺤﺐ ﺍﻷﻃﺒﺎﺀ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻟﻜﻤﺎﻝ ﺍﻟﺮﺍﺣﺔ ﻭﻃﻴﺐ ﺍﳌﻨﺎﻡ‪،‬‬ ‫ﻭﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﻳﺴﺘﺤﺐ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪ ،‬ﻟﺌﻼ ﻳﺜﻘﻞ ﻧﻮﻣﻪ ﻓﻴﻨﺎﻡ ﻋﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪،‬‬ ‫ﻓﺎﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﺃﻧﻔ ‪‬ﻊ ﻟﻠﻘﻠﺐ‪ ،‬ﻭﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﺃﻧﻔﻊ ﻟﻠﺒﺪﻥ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻗﻴﺎم اﻟﻠﻴﻞ‬

‫ﻒ ﻭﺍﳋﻠﻒ ﰲ ﺃﻧﻪ‪ :‬ﻫﻞ ﻛﺎﻥ ﻓﺮﺿﹰﺎ ﻋﻠﻴﻪ ﺃﻡ ﻻ؟ ﻭﺍﻟﻄﺎﺋﻔﺘﺎﻥ ﺍﺣﺘﺠﻮﺍ‬ ‫ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺴﻠ ‪‬‬ ‫ﻚ﴾ ]ﺍﻹِﺳﺮﺍﺀ‪ [٧٩ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ‬ ‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﻠْﻴ ِﻞ ﹶﻓ‪‬ﺘ ‪‬ﻬﺠ‪‬ﺪ ِﺑ ِﻪ ﻧ‪‬ﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ ‪‬‬ ‫ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ‪ .‬ﺃﻣﺮﻩ ﺑﺎﻟﺘﻬﺠﺪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻛﻤﺎ ﺃﻣﺮﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﻼ﴾ ]ﺍﳌﺰﻣﻞ‪ [١:‬ﻭﱂ ﳚﻰﺀ ﻣﺎ ﻳﻨﺴﺨ‪‬ﻪ ﻋﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪:‬‬ ‫﴿‪‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﳌﺰ‪‬ﻣ‪ ‬ﹸﻞ ﻗﹸ ِﻢ ﺍﹾﻟﱠﻠْﻴ ﹶﻞ ِﺇﻻﱠ ﹶﻗﻠِﻴ ﹰ‬ ‫ﻚ﴾ ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﱂ ﳜﺼﻪ ﺑﻜﻮﻧﻪ ﻧﺎﻓﻠﺔ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﻓﻠﺔ‬ ‫﴿ﻧ‪‬ﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ ‪‬‬ ‫ﺏ‬ ‫ﻕ ‪‬ﻭ‪‬ﻳﻌْﻘﻮ ‪‬‬ ‫ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻭﻣﻄﻠ ‪‬ﻖ ﺍﻟﺰﻳﺎﺩﺓ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ‪‬ﻭﻫ‪‬ﺒﻨ‪‬ﺎ ﹶﻟﻪ‪ِ ‬ﺇ ْﺳﺤ‪‬ﺎ ‪‬‬ ‫ﻧ‪‬ﺎِﻓﹶﻠ ﹰﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ ،[٧٢ :‬ﺃﻯ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ‪‬ﺠﺪ ﺍﻟﻨﱯ ج ﺯﻳﺎﺩﺓ ﰲ‬ ‫ﺩﺭﺟﺎﺗﻪ‪ ،‬ﻭﰲ ﺃﺟﺮﻩ ﻭﳍﺬﺍ ﺧﺼﻪ ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻗﻴﺎ ‪‬ﻡ ﺍﻟﻠﻴﻞ ﰲ ﺣﻖ ﻏﲑﻩ ﻣﺒﺎﺡ‪ ،‬ﻭﻣﻜﻔﱢﺮ ﻟﻠﺴﻴﺌﺎﺕ‪،‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﱯ ج‪ ،‬ﻓﻘﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣِﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﻓﻬﻮ ﻳﻌﻤﻞ ﰲ ﺯﻳﺎﺩﺓ‬ ‫ﺍﻟﺪﺭﺟﺎﺕ ﻭﻋﻠﻮ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﻏﲑﻩ ﻳﻌﻤﻞ ﰲ ﺍﻟﺘﻜﻔﲑ‪ .‬ﻗﺎﻝ ﳎﺎﻫﺪ‪ :‬ﺇﳕﺎ ﻛﺎﻥ ﻧﺎﻓﻠ ﹰﺔ ﻟﻠﻨﱯ ج‪،‬‬ ‫ﻷﻧﻪ ﻗﺪ ﻏﹸ ِﻔ ‪‬ﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﻓﻜﺎﻧﺖ ﻃﺎﻋﺘﻪ ﻧﺎﻓﻠﺔ‪ ،‬ﺃﻱ‪ :‬ﻭﺯﻳﺎﺩﺓ ﰲ‬ ‫ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻟﻐﲑﻩ ﻛﻔﺎﺭﺓ ﻟﺬﻧﻮﺑﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ ﺗﻔﺴﲑﻩ‪ :‬ﺣﺪﺛﻨﺎ ﻳﻌﻠﻰ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ‪،‬‬ ‫ﺣﺪﺛﻨﺎ ﺍﳊﺠﺎﺝ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻛﺜﲑ‪ ،‬ﻋﻦ‪ ،‬ﳎﺎﻫﺪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺳﻮﻯ‬ ‫ﺍﳌﻜﺘﻮﺑﺔ‪ ،‬ﻓﻬﻮ ﻧﺎﻓﻠﺔ ﻣِﻦ ﺃﺟﻞ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﰲ ﻛﻔﺎﺭﺓ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻟﻴﺴﺖ ﻟﻠﻨﺎﺱ ﻧﻮﺍﻓﻞ‪ ،‬ﺇﳕﺎ‬ ‫ﻫﻲ ﻟﻠﻨﱯ ج ﺧﺎﺻﺔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﻳﻌﻤﻠﻮﻥ ﻣﺎ ﺳﻮﻯ ﺍﳌﻜﺘﻮﺑﺔ ﻟﺬﻧﻮ‪‬ﻢ ﰲ ﻛﻔﺎﺭ‪‬ﺎ‪.‬‬


‫‪١٧٥‬‬ ‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑ ‪‬ﻦ ﻧﺼﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﻭﻗﺒﻴﺼﺔ‪ ،‬ﻋﻦ‬ ‫ﻚ﴾‬ ‫ﺠ ْﺪ ِﺑ ِﻪ ﻧ‪‬ﺎِﻓﻠﹶﺔ ﹶﻟ ‪‬‬ ‫ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠْﻴ ِﻞ ﹶﻓ‪‬ﺘ ‪‬ﻬ ‪‬‬ ‫]ﺍﻹﺳﺮﺍﺀ‪ ،[٧٩ :‬ﻗﺎﻝ‪ :‬ﻻ ﺗﻜﻮﻥ ﻧﺎﻓﻠﺔ ﺍﻟﻠﻴﻞ ﺇﻻ ﻟﻠﻨﱮ ج‪ .‬ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﻀﺤﺎﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﺎﻓﻠﺔ‬ ‫ﻟﻠﻨﱮ ج ﺧﺎﺻﺔ‪.‬‬ ‫ﺖ‬ ‫ﻭﺫﻛﺮ ﺳ‪‬ﻠﻴﻢ ﺑﻦ ﺣﻴﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻏﺎﻟﺐ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﺎﻣﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻭﺿﻌ ‪‬‬ ‫ﺖ ﺗﺼﻠﻲ‪ ،‬ﻛﺎﻧﺖ ﻟﻚ ﻓﻀﻴﻠ ﹰﺔ ﻭﺃﺟﺮﹰﺍ)‪،(٤٨٨‬‬ ‫ﺖ ﻣﻐﻔﻮﺭﹰﺍ ﻟﻚ‪ ،‬ﻓﺈﻥ ﻗﻤ ‪‬‬ ‫ﺍﻟﻄﻬﻮ ‪‬ﺭ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻗﻤ ‪‬‬ ‫ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺃﺑﺎ ﺃﻣﺎﻣﺔ‪ ،‬ﺃﺭﺃﻳﺖ ﺇﻥ ﻗﺎﻡ ﻳﺼﻠﻲ ﺗﻜﻮﻥ ﻟﻪ ﻧﺎﻓﻠﺔ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﺇﳕﺎ ﺍﻟﻨﺎﻓﻠ ﹸﺔ ﻟﻠﻨﱯ‬ ‫ج‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻟﻪ ﻧﺎﻓﻠﺔ‪ ،‬ﻭﻫﻮ ﻳﺴﻌﻰ ﰲ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ؟! ﺗﻜﻮﻥ ﻟﻪ ﻓﻀﻴﻠﺔ ﻭﺃﺟﺮﹰﺍ‬ ‫ﺖ‪ :‬ﻭﺍﳌﻘﺼﻮ ‪‬ﺩ ﺃﻥ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﻵﻳﺔ‪ ،‬ﱂ ﻳ‪‬ﺮﺩ ‪‬ﺎ ﻣﺎ ﳚﻮﺯ ﻓﻌﻠﹸﻪ ﻭﺗﺮﻛﻪ‪ ،‬ﻛﺎﳌﺴﺘﺤﺐ‪،‬‬ ‫ﻗﻠ ‪‬‬ ‫ﻭﺍﳌﻨﺪﻭﺏ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻗﺪﺭ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻔﺮﺽ‬ ‫ﻭﺍﳌﺴﺘﺤﺐ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻗﻮﻟﻪ‪﴿ :‬ﻧﺎﻓﻠﺔ ﻟﻚ﴾ ﻧﺎﻓﻴﹰﺎ ﳌﺎ ﺩ ﱠﻝ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺳﻴﺄﰐ‬ ‫ﻣﺰﻳ ‪‬ﺪ ﺑﻴﺎﻥ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻋﻨﺪ ﺫﻛﺮ ﺧﺼﺎﺋﺺ ﺍﻟﻨﱯ ج‪.‬‬ ‫ﻭﱂ ﻳﻜﻦ ج ﻳﺪﻉ ﻗﻴﺎ ‪‬ﻡ ﺍﻟﻠﻴﻞ ﺣﻀﺮﹰﺍ ﻭﻻ ﺳﻔﺮﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻏﻠﺒﻪ ﻧﻮﻡ ﺃﻭ ﻭﺟﻊ‪ ،‬ﺻﻠﻰ‬ ‫ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺛﻨﱵ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ .‬ﻓﺴﻤﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﻟﻮﺗﺮ ﻻ ﻳ‪‬ﻘﺾ ﻟﻔﻮﺍﺕ ﳏﻠﻪ‪ ،‬ﻓﻬﻮ ﻛﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺻﻼ ِﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺍﻻﺳﺘﺴﻘﺎ ِﺀ‬ ‫ﻭﳓﻮﻫﺎ‪ ،‬ﻷﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﺁﺧ ‪‬ﺮ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﺗﺮﺍﹰ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻐﺮﺏ ﺁﺧﺮ ﺻﻼﺓ‬ ‫ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﻘﻀﻰ ﺍﻟﻠﻴﻞ ﻭﺻﻠﻴﺖ ﺍﻟﺼﺒﺢ‪ ،‬ﱂ ﻳﻘﻊ ﺍﻟﻮﺗﺮ ﻣﻮﻗﻌ‪‬ﻪ‪ .‬ﻫﺬﺍ ﻣﻌﲎ ﻛﻼﻣﻪ‪ .‬ﻭﻗﺪ‬ ‫ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪ ) :‬ﻣ ْﻦ ﻧ‪‬ﺎ ‪‬ﻡ‬ ‫ﺼﻠﱢﻪ ﺇﺫﺍ ﺃﺻ‪‬ﺒ ‪‬ﺢ ﺃﹶﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ()‪ (٤٨٩‬ﻭﻟﻜﻦ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻋﺪﺓ ﻋﻠﻞ‪.‬‬ ‫‪‬ﻋ ِﻦ ﺍﻟ ِﻮْﺗ ِﺮ ﹶﺃ ْﻭ ‪‬ﻧﺴِﻴﻪ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻭﻫﻮ ﺿﻌﻴﻒ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻪ ﺃﻧﻪ ﻣﺮﺳﻞ ﻟﻪ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ .‬ﻫﺬﺍ‬ ‫ﺃﺻﺢ‪ ،‬ﻳﻌﲏ ﺍﳌﺮﺳﻞ)‪.(٤٩٠‬‬ ‫)‪ (٤٨٨‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٥٥/٥‬‬ ‫)‪ (٤٨٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤١٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٨٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٦٥‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪ ،(٤٤ ،٤١/٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٨٠/٢‬‬ ‫)‪ (٤٩٠‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٦٦‬‬


‫‪١٧٦‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﺑﻦ ﻣﺎﺟﻪ ﺣﻜﻰ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻌﺪ ﺃﻥ ﺭﻭﻯ ﺣﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ‪:‬‬ ‫ﺼِﺒﺤ‪‬ﻮﺍ()‪ .(٤٩١‬ﻗﺎﻝ‪ :‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﹶﺃ ْﻭِﺗﺮ‪‬ﻭﺍ ﹶﻗْﺒ ﹶﻞ ﺃﹶﻥ ﺗ ْ‬ ‫ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺍ ٍﻩ‪.‬‬ ‫ﺙ ﻋﺸﺮﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻭﻛﺎﻥ ﻗﻴﺎﻣ‪‬ﻪ ج ﺑﺎﻟﻠﻴﻞ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﺃﻭ ﺛﻼ ﹶ‬ ‫ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻓﺈﻧﻪ ﺛﺒﺖ ﻋﻨﻬﻤﺎ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻬﺎ‪ :‬ﻣﺎ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‬ ‫ﻳﺰﻳﺪ ﰲ ﺭﻣﻀﺎﻥ ﻭﻻ ﻏﲑﻩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ)‪ .(٤٩٢‬ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻬﺎ‬ ‫ﺙ ﻋﺸﺮ‪ .‬ﺭﻛﻌﺔ‪ ،‬ﻳ‪‬ﻮﺗﺮ ﻣﻦ ﺫﻟﻚ ﲞﻤﺲ‪،‬‬ ‫ﺃﻳﻀﺎﹰ‪ ،‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳ‪‬ﺼﻠﻲ ﻣﻦ ﺍﻟﻠﻴﻞ ﺛﻼ ﹶ‬ ‫ﻻ ﳚﻠﺲ ﰲ ﺷﻲﺀ ﺇﻻ ﰲ ﺁ ِﺧ ِﺮﻫِﻦ)‪ (٤٩٣‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺍﻷﻭﻝ‪ :‬ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﻓﻮﻕ‬ ‫ﺍﻹِﺣﺪﻯ ﻋﺸﺮﺓ ﳘﺎ ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ‪ ،‬ﺟﺎﺀ ﺫﻟﻚ ﻣﺒﻴﻨﹰﺎ ﻋﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﻥ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺑﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ ،‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﰲ‬ ‫)ﺻﺤﻴﺤﻪ()‪ .(٤٩٤‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺑﺎﻟﻠﻴﻞ‬ ‫ﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﺇﺫﺍ ﲰﻊ ﺍﻟﻨﺪﺍﺀ ﺑﺎﻟﻔﺠﺮ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ)‪ (٤٩٥‬ﻭﰲ‬ ‫ﺛﻼ ﹶ‬ ‫ﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺗﻘﻮﻝ‪ :‬ﻛﺎﻧﺖ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺻﻼ ﹸﺓ ﺭﺳﻮﻝ ﺍﷲ ج ﻣﻦ ﺍﻟﻠﻴﻞ ﻋﺸ ‪‬ﺮ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻳ‪‬ﻮﺗﺮ ﺑﺴﺠﺪﺓ‪ ،‬ﻭﻳﺮﻛﻊ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ‪،‬‬ ‫ﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ)‪ ،(٤٩٦‬ﻓﻬﺬﺍ ﻣﻔﺴﺮ ﻣﺒﲔ‪.‬‬ ‫ﻭﺫﻟﻚ ﺛﻼ ﹶ‬ ‫ﻭﺃﻣﺎ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﲨﺮﺓ ﻋﻨﻪ‪ :‬ﻛﺎﻧﺖ‬ ‫ﺙ ﻋﺸﺮﺓ ﺭﻛﻌ ﹰﺔ ﻳﻌﲏ ﺑﺎﻟﻠﻴﻞ)‪ (٤٩٧‬ﻟﻜﻦ ﻗﺪ ﺟﺎﺀ ﻋﻨﻪ ﻫﺬﺍ ﻣﻔﺴﺮﹰﺍ‬ ‫ﺻﻼ ﹸﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج ﺛﻼ ﹶ‬ ‫ﺖ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ‬ ‫ﺃ‪‬ﺎ ﺑﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻌﱯ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺙ ﺭﻛﻌﺎﺕ ﺭﻛﻌﺔ‪ ،‬ﻣﻨﻬﺎ ﲦﺎﻥ‪،‬‬ ‫ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻋﻦ ﺻﻼ ِﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻓﻘﺎﻻ‪ :‬ﺛﻼ ﹶ‬ ‫ﻭﻳ‪‬ﻮﺗﺮ ﺑﺜﻼﺙ‪ ،‬ﻭﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ .‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻛﹸﺮﻳﺐ ﻋﻨﻪ‪ ،‬ﰲ ﻗﺼﺔ‬ ‫)‪ (٤٩١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٨٩‬ﻭﻣﺴﻠﻢ )‪.(٧٥٤‬‬ ‫)‪ (٤٩٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٧/٣‬ﻭﻣﺴﻠﻢ )‪.(٧٣٨‬‬ ‫)‪ (٤٩٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٣٧‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٦/٣‬‬ ‫)‪ (٤٩٤‬ﺭﻗﻢ )‪.(٧٣٧‬‬ ‫)‪ (٤٩٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٧/٣‬‬ ‫)‪ (٤٩٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١٢٨)(٧٣٨‬‬ ‫)‪ (٤٩٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٦/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٧٦٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٤٢‬‬


‫‪١٧٧‬‬ ‫ﻣﺒﻴﺘﻪ ﻋﻨﺪ ﺧﺎﻟﺘﻪ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ‪ ،‬ﺃﻧﻪ ج ﺻﻠﱠﻰ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﰒ ﻧﺎﻡ ﺣﱴ‬ ‫ﲔ ﻭﰲ ﻟﻔﻆ‪ :‬ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ‬ ‫ﻧﻔﺦ‪ ،‬ﻓﻠﻤﺎ ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺍﻟﻔﺠﺮ‪ ،‬ﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘ ِ‬ ‫ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺃﻭﺗﺮ ﰒ ﺍﺿﻄﺠﻊ ﺣﱴ ﺟﺎﺀﻩ‬ ‫ﻕ‬ ‫ﺍﳌﺆﺫﱢ ﹸﻥ‪ .‬ﻓﻘﺎﻡ ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ‪ ،‬ﰒ ﺧﺮﺝ ﻳ‪‬ﺼﻠﻲ ﺍﻟﺼﺒﺢ)‪ .(٤٩٨‬ﻓﻘﺪ ﺣﺼﻞ ﺍﻻﺗﻔﺎ ‪‬‬ ‫ﻋﻠﻰ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﲑﺗﲔ ﻫﻞ ﳘﺎ ﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ ﺃﻭ ﳘﺎ ﻏﲑﳘﺎ‪ .‬ﻓﺈﺫﺍ ﺍﻧﻀﺎﻑ‬ ‫ﻉ‬ ‫ﺫﻟﻚ ﺇﱃ ﻋﺪﺩ ﺭﻛﻌﺎﺕ ﺍﻟﻔﺮﺽ ﻭﺍﻟﺴﻨﻦ ﺍﻟﺮﺍﺗﺒﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ‪ ،‬ﺟﺎﺀ ﳎﻤﻮ ‪‬‬ ‫ﻭﺭﺩﻩ ﺍﻟﺮﺍﺗﺐ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺃﺭﺑﻌﲔ ﺭﻛﻌﺔ‪ ،‬ﻛﺎﻥ ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ ﺩﺍﺋﻤﹰﺎ ﺳﺒﻌﺔ ﻋﺸﺮ ﻓﺮﺿﺎﹰ‪،‬‬ ‫ﻭﻋﺸﺮ ﺭﻛﻌﺎﺕ‪ ،‬ﺃﻭ ﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺳﻨﺔ ﺭﺍﺗﺒﺔ‪ ،‬ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻗﻴﺎﻣﻪ‬ ‫ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺍ‪‬ﻤﻮﻉ ﺃﺭﺑﻌﻮﻥ ﺭﻛﻌﺔ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻌﺎﺭﺽ ﻏ ‪‬ﲑ ﺭﺍﺗﺐ‪ ،‬ﻛﺼﻼﺓ ﺍﻟﻔﺘﺢ‬ ‫ﲦﺎﻥ ﺭﻛﻌﺎﺕ)‪ ،(٤٩٩‬ﻭﺻﻼﺓ ﺍﻟﻀﺤﻰ ﺇﺫﺍ ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻦ ﺳﻔﺮ‪ ،‬ﻭﺻﻼﺗﻪ ﻋﻨﺪ ﻣﻦ ﻳﺰﻭﺭﻩ‪ ،‬ﻭﲢﻴﺔ‬ ‫ﺍﳌﺴﺠﺪ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳ‪‬ﻮﺍﻇﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺭﺩ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺍﳌﻤﺎﺕ‪ ،‬ﻓﻤﺎ‬ ‫ﺃﺳﺮﻉ ﺍﻹِﺟﺎﺑﺔ ﻭﺃﻋﺠﻞ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﳌﻦ ﻳﻘﺮﻋ‪‬ﻪ ﻛ ﱠﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺃﺭﺑﻌﲔ ﻣﺮﺓ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺳﻴﺎق ﺻﻼﺗﻪ ج ﺑﺎﻟﻠﻴﻞ ووﺗﺮﻩ وذآﺮ ﺻﻼة أول اﻟﻠﻴﻞ‪.‬‬

‫ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪ :‬ﻣﺎ ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺍﻟﻌِﺸﺎﺀ ﻗﻂﱡ ﻓﺪﺧﻞ ﻋﻠﻲ‪ ،‬ﺇﻻ‬ ‫ﺻﻠﱠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﺃﻭ ﺳﺖ ﺭﻛﻌﺎﺕ)‪ ،(٥٠٠‬ﰒ ﻳﺄﻭﻱ ﺇﱃ ﻓﺮﺍﺷﻪ‪.‬‬ ‫)‪(٥٠١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﺎ ﺑﺎﺕ ﻋﻨﺪﻩ‪ :‬ﺻﻠﱠﻰ ﺍﻟﻌِﺸﺎﺀ‪ ،‬ﰒ ﺟ‪‬ﺎﺀ‪ ،‬ﹸﺛﻢ‪ ‬ﺻﻠﹶﻰ‪ ،‬ﰒ ﻧﺎﻡ‬ ‫ﺫﻛﺮﳘﺎ ﺃﺑﻮ ﺩﺍﻭﺩ‪ .‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ‪ ،‬ﺑﺪﺃ ﺑﺎﻟﺴﻮﺍﻙ‪ ،‬ﰒ ﻳﺬﻛﹸﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬ ‫ﺫﻛﺮﳘﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﻋﻨﺪ ﺍﺳﺘﻴﻘﺎﻇﻪ‪ ،‬ﰒ ﻳﺘﻄﻬﺮ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻰ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ)‪ ،(٥٠٢‬ﻛﻤﺎ ﰲ‬ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﺍﻓﺘﺘﺢ‬ ‫)‪ (٤٩٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥٨ ،٥٧/٣‬‬ ‫)‪ (٤٩٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣/٣‬ﻭﻣﺴﻠﻢ )‪.(٣٣٦)(٤٩٧/١‬‬ ‫)‪ (٥٠٠‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٣٠٣‬‬ ‫)‪ (٥٠١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٣٥٧‬‬ ‫)‪ (٥٠٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٦٧‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٠/٦‬‬


‫‪١٧٨‬‬ ‫ﲔ ﺧﻔﻴﻔﺘﲔ ﻭﺃﻣﺮ ﺑﺬﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ﻗﺎﻡ‬ ‫ﺻﻼﺗ‪‬ﻪ ﺑﺮﻛﻌﺘ ِ‬ ‫ﺃﺣﺪ‪‬ﻛﻢ ﻣِﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻠﻴﻔﺘ‪‬ﺘﺢ ﺻﻼﺗ‪‬ﻪ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ( )ﺭﻭﺍﻩ ﻣﺴﻠﻢ()‪ (٥٠٣‬ﻭﻛﺎﻥ ﻳﻘﻮ ‪‬ﻡ‬ ‫ﺥ‬ ‫ﺗﺎﺭﺓ ﺇﺫﺍ ﺍﻧﺘﺼﻒ ﺍﻟﻠﻴﻞﹸ‪ ،‬ﺃﻭ ﻗﺒﻠﻪ ﺑﻘﻠﻴﻞ‪ ،‬ﺃﻭ ﺑﻌﺪ‪‬ﻩ ﺑﻘﻠﻴﻞ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﻳﻘﻮﻡ ﺇﺫﺍ ﲰﻊ ﺍﻟﺼﺎ ِﺭ ‪‬‬ ‫ﻚ ﻭﻫﻮ ﺇﳕﺎ ﻳﺼﻴﺢ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻄﻊ ﻭﺭﺩﻩ ﺗﺎﺭﺓ‪ ،‬ﻭﻳﺼﻠﻪ ﺗﺎﺭﺓ ﻭﻫﻮ‬ ‫ﻭﻫﻮ ﺍﻟﺪ‪‬ﻳ ‪‬‬ ‫ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻳﻘﻄﻌﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺣﺪﻳﺚ ﻣﺒﻴﺘﻪ ﻋﻨﺪﻩ‪ ،‬ﺃﻧﻪ ج ﺍﺳﺘﻴﻘﻆ‪ ،‬ﻓﺘﺴﻮ‪‬ﻙ‪،‬‬ ‫ﺕ‬ ‫ﻑ ﺍﹾﻟﱠﻠْﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﻵﻳ‪‬ﺎ ٍ‬ ‫ﻼ ِ‬ ‫ﺽ ﻭ‪‬ﺍ ْﺧِﺘ ﹶ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕِ‪ ،‬ﻭﺍ َﻷ ْﺭ ِ‬ ‫ﻭﺗﻮﺿﺄ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ِ﴿ :‬ﺇﻥﱠ ﻓِﻲ ‪‬ﺧ ﹾﻠ ِﻖ ﺍﻟ ‪‬‬ ‫ﻷُﻭﱄ ﺍﻷﻟﺒ‪‬ﺎﺏ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩٠ :‬ﻓﻘﺮﺃ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ ﺣﱴ ﺧﺘﻢ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﰒ ﻗﺎﻡ‬ ‫ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ ﺃﻃﺎﻝ ﻓﻴﻬﻤﺎ ﺍﻟﻘﻴﺎ ‪‬ﻡ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ‪ ،‬ﻓﻨﺎﻡ ﺣﱴ ﻧﻔﺦ‪ ،‬ﰒ‬ ‫ﺙ ﻣﺮﺍﺕ ﺑﺴﺖ ﺭﻛﻌﺎﺕ ﻛﻞ ﺫﻟﻚ ﻳ‪‬ﺴﺘﺎﻙ ﻭﻳﺘﻮﺿﺄ‪ ،‬ﻭﻳﻘﺮﺃ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ‪،‬‬ ‫ﻓﻌﻞ ﺫﻟﻚ ﺛﻼ ﹶ‬ ‫ﰒ ﺃﻭﺗﺮ ﺑﺜﻼﺙ‪ ،‬ﻓﺄﹶﺫﻥ ﺍﳌﺆﺫﱢﻥ؟ ﻓﺨﺮﺝ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺟ ‪‬ﻌ ﹾﻞ ﰲ ﻗﹶﻠﱯ ﻧ‪‬ﻮﺭﺍﹰ‪،‬‬ ‫ﺼﺮِﻱ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ‪‬ﺍ ْﺟ ‪‬ﻌ ﹾﻞ ِﻣ ْﻦ ‪‬ﺧ ﹾﻠﻔِﻲ ﻧ‪‬ﻮﺭﺍﹶ‪،‬‬ ‫‪‬ﻭﻓِﻲ ِﻟﺴ‪‬ﺎﻧِﻲ‪ .‬ﻭ‪‬ﺍ ْﺟ ‪‬ﻌ ﹾﻞ ﰲ ‪‬ﺳ ْﻤﻌِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ‪‬ﺍﺟﻌ‪‬ﻞ ﰲ ‪‬ﺑ ‪‬‬ ‫ﺤﺘِﻲ ﻧ‪‬ﻮﺭﺍﹸ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃ ْﻋﻄِﲏ ﻧﻮﺭﹰﺍ( ﺭﻭﺍﻩ‬ ‫ﻭﻣﻦ ﹶﺃﻣ‪‬ﺎﻣِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ‪‬ﺍ ْﺟﻌ‪‬ﻞ ِﻣ ْﻦ ﹶﻓ ْﻮﻗِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ ِﻣ ْﻦ ‪‬ﺗ ْ‬ ‫ﻣﺴﻠﻢ)‪ .(٥٠٤‬ﻭﱂ ﻳﺬﻛﺮ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺍﻓﺘﺘﺎﺣ‪‬ﻪ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ ﻛﻤﺎ ﺫﻛﺮﺗﻪ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻳﻔﻌﻞ ﻫﺬﺍ ﺗﺎﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺗﺎﺭﺓ‪ ،‬ﻭِﺇﻣ‪‬ﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﺋﺸ ﹸﺔ ﺣﻔﻈﺖ ﻣﺎ ﱂ ﳛﻔﻆ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻷﻇﻬﺮ ﳌﻼﺯﻣﺘﻬﺎ ﻟﻪ‪ ،‬ﻭﳌﺮﺍﻋﺎ‪‬ﺎ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻮ‪‬ﺎ ﺃﻋﻠ ‪‬ﻢ ﺍﳋﻠﻖ‪ .‬ﺑﻘﻴﺎﻣﻪ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺇﳕﺎ‬ ‫ﺷﺎﻫﺪﻩ ﻟﻴﻠﺔ ﺍﳌﺒﻴﺖ ﻋﻨﺪ ﺧﺎﻟﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﻭﻋﺎﺋﺸﺔ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮ ﻗﻴﺎﻣِﻪ‬ ‫ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻓﺎﻟﻘﻮ ﹸﻝ ﻣﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻗﻴﺎﻣ‪‬ﻪ ﺑﺎﻟﻠﻴﻞ ﻭﻭِﺗﺮ‪‬ﻩ ﺃﻧﻮﺍﻋﺎﹰ‪ ،‬ﻓﻤِﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﺘﺘﺢ ﺻﻼﺗﻪ ﺑﺮﻛﻌﺘﲔ‪ .‬ﰒ ﻳ‪‬ﺘﻤﻢ ﻭﺭﺩﻩ‬ ‫ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻳ‪‬ﺴﻠﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﲔ ﻭﻳﻮﺗﺮ ﺑﺮﻛﻌﺔ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻛﺬﻟﻚ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻳ‪‬ﺼﻠﻲ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ‪ ،‬ﻳ‪‬ﺴﻠﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﻳ‪‬ﻮﺗﺮ‪ .‬ﺳﺮﺩﹰﺍ ﻣﺘﻮﺍﻟﻴﺔ‪،‬‬ ‫ﻻ ﳚﻠﺲ ﰲ ﺷﻲﺀ ﺇﻻ ﰲ ﺁﺧﺮﻫﻦ)‪.(٥٠٥‬‬ ‫)‪ (٥٠٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٦٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٩٩/٢‬‬ ‫)‪ (٥٠٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧٦٣‬‬ ‫)‪ (٥٠٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٣٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٩٥‬‬


‫‪١٧٩‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﳋﺎﻣﺲ‪ :‬ﺗﺴﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻳﺴﺮ‪‬ﺩ ﻣﻨﻬﻦ ﲦﺎﻧﻴﹰﺎ ﻻ ﳚﻠِﺲ ﰲ ﺷﻲﺀ ﺇﻻ ﰲ ﺍﻟﺜﺎﻣﻨﺔ‪،‬‬ ‫ﳚﻠِﺲ ﻳﺬﻛﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﳛﻤﺪﻩ ﻭﻳﺪﻋﻮﻩ‪ ،‬ﰒ ﻳﻨﻬﺾ ﻭﻻ ﻳﺴﻠﻢ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﺍﻟﺘﺎﺳﻌﺔ‪ ،‬ﻳﺴﻠﻢ ﰒ‬ ‫ﻳﻘﻌﺪ‪ ،‬ﻭﻳﺘﺸﻬﺪ‪ ،‬ﻭﻳ‪‬ﺴﻠﱢﻢ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺟﺎﻟﺴﹰﺎ ﺑﻌﺪﻣﺎ ﻳﺴﻠﻢ)‪.(٥٠٦‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻳ‪‬ﺼﻠﻲ ﺳﺒﻌﹰﺎ ﻛﺎﻟﺘﺴﻊ ﳌﺬﻛﻮﺭﺓ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ ﺟﺎﻟﺴﹰﺎ‪.‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻣ‪‬ﺜﲎ ﻣ‪‬ﺜﲎ‪ ،‬ﰒ ﻳ‪‬ﻮﺗﺮ ﺑﺜﻼﺙ ﻻ ﻳﻔﺼِﻞ ﺑﻴﻨﻬﻦ ﻓﻬﺬﺍ ﺭﻭﺍﻩ‬ ‫ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﻮﺗِﺮ ﺑﺜﻼﺙ ﻻ ﻓﺼﻞ ﻓﻴﻬﻦ)‪ (٥٠٧‬ﻭﺭﻭﻯ‬ ‫ﺍﻟﻨﺴﺎﺋﻲ ﻋﻨﻬﺎ‪ :‬ﻛﺎﻥ ﻻ ﻳ‪‬ﺴﻠﻢ ﰲ ﺭﻛﻌﱵ ﺍﻟﻮﺗﺮ)‪ (٥٠٨‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻓﻴﻬﺎ ﻧﻈﺮ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ‬ ‫ﻼﺙٍ‪ ،‬ﹶﺃ ْﻭِﺗﺮ‪‬ﻭﺍ‬ ‫ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺍﻟﻨﱮ ج‪) :‬ﻻ ﺗ‪‬ﻮِﺗﺮ‪‬ﻭﺍ ِﺑﹶﺜ ﹶ‬ ‫ﺏ()‪ .(٥٠٩‬ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ‪،‬‬ ‫ﺸ‪‬ﺒﻬ‪‬ﻮﺍ ِﺑﺼ‪‬ﻼ ِﺓ ﺍﳌﹶﻐ ِﺮ ِ‬ ‫ﺲ ﹶﺃ ْﻭ ‪‬ﺳْﺒﻊٍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ِﺑﺨ‪‬ﻤ ٍ‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺇﱃ ﺃﻱ ﺷﻲﺀ ﺗﺬﻫﺐ ﰲ ﺍﻟﻮﺗﺮ‪ ،‬ﺗ‪‬ﺴﻠﻢ ﰲ ﺍﻟﺮﻛﻌﺘﲔ؟ ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻝ ﻣﻬﻨﺎ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺖ‪ :‬ﻷَﻱ ﺷﻲﺀ؟ ﻗﺎﻝ‪ :‬ﻷﻥ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻪ ﺃﻗﻮﻯ ﻭﺃﻛﺜﺮ ﻋﻦ ﺍﻟﻨﱯ ج ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪.‬‬ ‫ﻧﻌﻢ‪ .‬ﻗﻠ ‪‬‬ ‫)‪(٥١٠‬‬ ‫ﻭﻗﺎﻝ ﺣﺮﺏ‪:‬‬ ‫ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﺳﻠﻢ ﻣﻦ ﺍﻟﺮﻛﻌﺘﲔ‬ ‫ﺳﺌﻞ ﺃﲪﺪ ﻋﻦ ﺍﻟﻮﺗﺮ؟ ﻗﺎﻝ‪ :‬ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ .‬ﻭﺇﻥ ﱂ ﻳﺴﻠﻢ‪ ،‬ﺭﺟﻮﺕ ﺃﻻ ﻳﻀﺮ‪‬ﻩ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺇﱃ ﺃﻱ ﺣﺪﻳﺚ ﺗﺬﻫﺐ‬ ‫ﺖ ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺍﻟﺘﺴﻠﻴﻢ ﺃﺛﺒ ‪‬‬ ‫ﰲ‪ ،‬ﺍﻟﻮﺗﺮ؟ ﻗﺎﻝ‪ :‬ﺃﺫﻫﺐ ﺇﻟﻴﻬﺎ ﻛﻠﱢﻬﺎ‪ :‬ﻣ ْﻦ ﺻﻠﱠﻰ ﲬﺴﹰﺎ ﻻ ﳚﻠﺲ ﺇﻻ ﰲ ﺁﺧﺮﻫﻦ‪ ،‬ﻭﻣﻦ ﺻﻠﱠﻰ‬ ‫ﺳﺒﻌﹰﺎ ﻻ ﳚﻠﺲ ﺇﻻ ﰲ ﺁﺧﺮﻫﻦ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻓﹶﻲ ﺣﺪﻳﺚ ﺯﺭﺍﺭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﻳ‪‬ﻮﺗﺮ ﺑﺘﺴﻊ‬ ‫ﺐ ﺇﻟﻴﻬﹶﺎ‪ .‬ﻗﻠﺖ‪:‬‬ ‫ﳚﻠﹶﺲ ﰲ ﺍﻟﺜﺎﻣﻨﺔ)‪ (٥١١‬ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﳊﺪﻳﺚ ﻭﺃﻗﻮﺍﻩ ﺭﻛﻌﺔ‪ ،‬ﻓﺄﻧﺎ ﺃﺫﻫ ‪‬‬ ‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻝ‪ :‬ﺛﻼﺙ‪ ،‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺪ ﻋﺎﺏ ﻋﻠﻰ ﺳﻌﺪ ﺭﻛﻌﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺳﻌﺪ ﺃﻳﻀﹰﺎ‬ ‫ﺷﻴﺌﹰﺎ ﻳﺮﺩ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٥٠٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧٤٦‬‬ ‫)‪ (٥٠٧‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٥٦ ،١٥٥/٦‬‬ ‫)‪ (٥٠٨‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٣٤/٣‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٣٠٤/١‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪ ،(١٧٥‬ﻭﺍﻟﻄﺤﺎﻭﻱ‬ ‫)‪ ،(٢٨٠/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣١/٣‬‬ ‫)‪ (٥٠٩‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٦٨٠‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(٢٤/٢‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﺹ)‪ ،(١٧٢‬ﻭﺍﳊﺎﻛﻢ‬ ‫)‪.(٣٠٤/١‬‬ ‫)‪ (٥١٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٤٣ ،٧٤/٦‬ﻭﻣﺴﻠﻢ )‪ ،(٧٣٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٣٣٦‬‬ ‫)‪ (٥١١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧٤٦‬‬


‫‪١٨٠‬‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻣﻦ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻋﻦ ﺣ‪‬ﺬﻳﻔﺔ‪ ،‬ﺃﻧﻪ ﺻﻠﱠﻰ ﻣﻊ ﺍﻟﻨﱯ ج ﰱ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﰊ ﺍﹾﻟﻌ‪‬ﻈﻴ ِﻢ( ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﰒ ﺟﻠﺲ ﻳﻘﻮﻝ‪:‬‬ ‫ﻓﺮﻛﻊ‪ ،‬ﻓﻘﺎﻝ ﰲ ﺭﻛﻮﻋﻪ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ ‪‬‬ ‫ﺏ ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ( ﻣﺜ ﹶﻞ ﻣ‪‬ﺎ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ‪ .‬ﰒ ﺳﺠﺪ‪ ،‬ﻓﻘﺎﻝ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ‬ ‫ﺏ ﺍﻏﻔ ْﺮ ﱄ‪ ،‬ﺭ ‪‬‬ ‫) ‪‬ﺭ ‪‬‬ ‫ﺍ َﻷ ْﻋﻠﹰﻰ( ﻣﺜ ﹶﻞ ﻣﺎ ﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﻤﺎ ﺻﻠﱠﻰ ﺇﻻ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﺣﱴ ﺟﺎﺀ ﺑﻼﻝ ﻳﺪﻋﻮﻩ ﺇﱃ‬ ‫ﺍﻟﻐﺪﺍﺓ)‪ ،(٥١٢‬ﻭﺃﻭﺗﺮ ﺃﻭ‪‬ﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻭﺳﻄﻪ‪ ،‬ﻭﺁﺧﺮ‪‬ﻩ‪ .‬ﻭﻗﺎﻡ ﻟﻴﻠﺔ ﺗﺎﻣﺔ ﺑﺂﻳﺔ ﻳﺘﻠﻮﻫﺎ ﻭﻳﺮ ‪‬ﺩﺩ‪‬ﻫﺎ ﺣﱴ‬ ‫ﺍﻟﺼﺒﺎﺡ ﻭﻫﻲ‪﴿ :‬ﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ﱢﺬْﺑ ‪‬ﻬ ْﻢ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﻢ ِﻋﺒ‪‬ﺎﺩ‪ ‬ﻙ﴾ ]ﺍﳌﺎﺋﺪﺓ‪.(٥١٣)[١١٨ :‬‬ ‫ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺑﺎﻟﻠﻴﻞ ﺛﻼﺛ ﹶﺔ ﺃﻧﻮﺍﻉ‬ ‫ﺃﺣﺪﻫﺎ ‪ -‬ﻭﻫﻮ ﺃﻛﺜﺮﻫﺎ‪ :‬ﺻﻼﺗﻪ ﻗﺎﺋﻤﹰﺎ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻗﺎﻋﺪﺍﹰ‪ ،‬ﻭﻳﺮﻛﻊ ﻗﺎﻋﺪﹰﺍ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﻗﺎﻋﺪﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﺑﻘﻲ ﻳﺴ ‪‬ﲑ ﻣِﻦ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻗﺎﻡ ﻓﺮﻛﻊ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﺍﻷﻧﻮﺍﻉ‬ ‫ﺍﻟﺜﻼﺛﺔ ﺻﺤﺖ ﻋﻨﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺻﻔﺔ ﺟﻠﻮﺳﻪ ﰲ ﳏﻞ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻓﻔﻲ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ(‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺷﻘﻴﻖ‪،‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ ﻣﺘﺮﺑ‪‬ﻌﹰﺎ)‪ (٥١٤‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ‬ ‫ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺚ ﻏ ‪‬ﲑ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻳﻌﲏ ﺍﳊﻔﺮﻱ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺛﻘﺔ‪ ،‬ﻭﻻ ﺃﺣﺴﺐ ﺇﻻ ﺃﻥ ﻫﺬﺍ‬ ‫ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬ ‫ﺍﳊﺪﻳﺚ ﺧﻄﺄ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﻟﻮﺗﺮ ﺭﻛﻌﺘﲔ ﺟﺎﻟﺴﹰﺎ ﺗﺎﺭﺓ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ‬ ‫ﺟﺎﻟﺴﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﻛﻊ‪ ،‬ﻗﺎﻡ ﻓﺮﻛﻊ‪ ،‬ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﰊ ‪‬ﺳﻠﹶﻤﺔ ﻗﺎﻝ‪:‬‬ ‫ﺙ‬ ‫ﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﻋﻦ ﺻﻼﺓ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺛﻼ ﹶ‬ ‫ﺳﺄﻟ ‪‬‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔﹰ‪ ،‬ﻳ‪‬ﺼﻠﻲ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ‪ ،‬ﰒ ﻳ‪‬ﻮﺗِﺮ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ ﻭﻫﻮ ﺟﺎﻟﺲ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﻳﺮﻛﻊ‪ ،‬ﻗﺎﻡ ﻓﺮﻛﻊ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺑﲔ ﺍﻟﻨﺪﺍ ِﺀ ﻭﺍﻹِﻗﺎﻣ ِﺔ ﻣِﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ)‪ (٥١٥‬ﻭﰲ‬ ‫)‪ (٥١٢‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٦/٣‬‬ ‫)‪ (٥١٣‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(١٦٥/٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧٧/٢‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٢٤١/١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ‬ ‫)‪.(١/٧٠/١‬‬ ‫)‪ (٥١٤‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٤/٣‬‬ ‫)‪ (٥١٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧٣٨‬‬


‫‪١٨١‬‬ ‫)ﺍﳌﺴﻨﺪ( ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺑﻌﺪ ﺍﻟﻮﺗﺮ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ ﻭﻫﻮ‬ ‫ﺟﺎﻟﺲ)‪ (٥١٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺭﻭﻱ ﳓ ‪‬ﻮ ﻫﺬﺍ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻭﻏ ِﲑ ﻭﺍﺣ ٍﺪ ﻋﻦ ﺍﻟﻨﱯ‬ ‫ج‪.‬‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻮﺗﺮ‬ ‫ﻭﻫﻮ ﺟﺎﻟﺲ‪ ،‬ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺑـ﴿ِﺇﺫﹶﺍ ﺯ‪‬ﻟ ِﺰﻟﹶﺖ﴾ ﻭ﴿ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ﴾)‪.(٥١٧‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲏ ﳓﻮ‪‬ﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ)‪.(٥١٨‬‬ ‫ﻭﻗﺪ ﺃﺷﻜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻈﻨﻮﻩ ﻣﻌﺎﺭﺿﺎﹰ‪ ،‬ﻟﻘﻮﻟﻪ ج‪) :‬ﺍ ْﺟ ‪‬ﻌﻠﹸﻮﺍ ﺁ ِﺧ ‪‬ﺮ‬ ‫ﻼِﺗﻜﹸﻢ ﺑِﺎﹾﻟﱠﻠْﻴ ِﻞ ِﻭﺗْﺮﹰﺍ()‪ .(٥١٩‬ﻭﺃﻧﻜﺮ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻻ‬ ‫ﺻﹶ‬ ‫‪‬‬ ‫ﺃﻓﻌﻠﻪ ﻭﻻ ﺃﻣﻨ ‪‬ﻊ ‪‬ﻣ ْﻦ ﻓﻌﻠﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻧﻜﺮﻩ ﻣﺎﻟﻚ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺇﳕﺎ ﻓﻌﻞ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ‪،‬‬ ‫ﻟﻴﺒﲔ ﺟﻮﺍ ‪‬ﺯ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﺃﻥ ﻓﻌﻠﻪ ﻻ ﻳﻘﻄﻊ ﺍﻟﺘﻨﻔﱡﻞ‪ ،‬ﻭﲪﻠﻮﺍ ﻗﻮﻟﹸﻪ‪) :‬ﺍ ْﺟ ‪‬ﻌﻠﹸﻮﺍ ﺁ ِﺧ ‪‬ﺮ‬ ‫ﻼِﺗﻜﹸﻢ ﺑِﺎﹾﻟﱠﻠْﻴ ِﻞ ِﻭﺗْﺮﹰﺍ( ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺮﻛﻌﺘﲔ ﺑﻌﺪﻩ ﻋﻠﻰ ﺍﳉﻮﺍﺯ‪.‬‬ ‫ﺻﹶ‬ ‫‪‬‬ ‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﲡﺮﻳﺎﻥ ﳎﺮﻯ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﻜﻤﻴﻞ ﺍﻟﻮﺗﺮ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻮﺗ ‪‬ﺮ ﻋﺒﺎﺩﺓ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﻗﻴﻞ ﺑﻮﺟﻮﺑﻪ‪ ،‬ﻓﺘﺠﺮﻱ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺑﻌﺪﻩ‪ .‬ﳎﺮﻯ ﺳﻨﺔ‬ ‫ﺏ ﻣِﻦ ﺍﳌﻐﺮﺏ‪ ،‬ﻓﺈ‪‬ﺎ ﻭِﺗﺮ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﺑﻌﺪﻫﺎ ﺗﻜﻤﻴﻞ ﳍﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺮﻛﻌﺘﺎﻥ‬ ‫ﺍﳌﻐﺮ ِ‬ ‫ﺑﻌﺪ ﻭﺗﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﻨﺖ ﰲ ﺍﻟﻮﺗﺮ‪ ،‬ﺇﻻ ﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ‬ ‫ﻣﻴﻤﻮﻥ ﺍﻟﺮ‪‬ﻗﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﳐﻠﺪ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺯ‪‬ﺑﻴﺪ ﺍﻟﻴﺎﻣﻲ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﺑﺰﻯ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳ‪‬ﻮﺗﺮ ﻓﻴﻘﻨ‪‬ﺖ ﻗﺒﻞ‬ ‫ﺍﻟﺮﻛﻮﻉ)‪ (٥٢٠‬ﻭﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺃﺧﺘﺎﺭ ﺍﻟﻘﻨﻮﺕ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﺇ ﱠﻥ ﹸﻛ ﱠﻞ‬ ‫ﺷﻲﺀ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ج ﰲ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﻔﺠﺮ ﳌﹶﺎ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﻗﻨﻮﺕ‬ ‫)‪ (٥١٦‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩٩ ،٢٩٨/٦‬‬ ‫)‪ (٥١٧‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٦٠/٥‬‬ ‫)‪ (٥١٨‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٤١/٢‬‬ ‫)‪ (٥١٩‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٥٠ ،١٤٣ ،١٣٥ ،١١٩/٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٦/٢‬ﻭﻣﺴﻠﻢ‬ ‫)‪.(٧٥١‬‬ ‫)‪ (٥٢٠‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٣٥/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٨٢‬‬


‫‪١٨٢‬‬ ‫ﺍﻟﻮﺗﺮ ﺃﺧﺘﺎﺭ‪‬ﻩ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﱂ ﻳﺼ ‪‬ﺢ ﻋﻦ ﺍﻟﻨﱯ ج ﰲ ﻗﻨﻮﺕ ﺍﻟﻮﺗﺮ ﻗﺒ ﹸﻞ ﺃﻭ ﺑﻌ ‪‬ﺪ ﺷﻲﺀ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳋﻼﱠﻝ‪ :‬ﺃﺧﱪﱐ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﻜﺤﺎﻝ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﰲ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻳ‪‬ﺮﻭﻯ ﻓﻴﻪ ﻋﻦ ﺍﻟﻨﱯ ج ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﻋﻤﺮ ﻳﻘﻨ‪‬ﺖ ﻣﻦ ﺍﻟﺴﻨﺔ ﺇﱃ ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﻭﺃﻫﻞ )ﺍﻟﺴﻨﻦ( ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪:‬‬ ‫ﺕ ﺃﻗﻮﳍﻦ ﰲ ﺍﻟﻮﺗﺮ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﻫ ِﺪﻧِﻲ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﻫ ‪‬ﺪْﻳﺖ‪ ،‬ﻭﻋ‪‬ﺎﻓِﲏ‬ ‫ﻋﻠﱠﻤﲏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﻠﻤﺎ ٍ‬ ‫ﻚ‬ ‫ﻀْﻴﺖ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﻓِﻴ ‪‬ﻤ ْﻦ ﻋ‪‬ﺎﹶﻓْﻴﺖ‪ ،‬ﻭﺗ‪‬ﻮﱠﻟﻨِﻲ ﻓِﻴ ‪‬ﻤ ْﻦ ‪‬ﺗ ‪‬ﻮﱠﻟْﻴﺖ‪ ،‬ﻭﺑ‪‬ﺎﺭِﻙ ﻟِﻲ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ‪ ،‬ﻭِﻗﻨِﻲ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ﻗ ‪‬‬ ‫ﺖ()‪ (٥٢١‬ﺯﺍﺩ‬ ‫ﺖ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟْﻴ ‪‬‬ ‫‪‬ﺗ ﹾﻘﻀِﻲ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠْﻴﻚ‪ِ ،‬ﺇﻧ‪ ‬ﻪ ﹶﻻ ‪‬ﻳ ِﺬﻝﱡ ‪‬ﻣ ْﻦ ‪‬ﻭﺍﹶﻟْﻴﺖ‪ ،‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬ ‫ﺖ(‪.‬‬ ‫ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ) :‬ﻭ ﹶﻻ ‪‬ﻳ ِﻌ ‪‬ﺰ ﻣﻦ ﻋ‪‬ﺎ ‪‬ﺩْﻳ ‪‬‬ ‫ﱯ(‪.‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻭﺯﺍﺩ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺭﻭﺍﻳﺘﻪ‪ ) :‬ﻭ ‪‬‬ ‫ﻭﺯﺍﺩ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﻭﻗﺎﻝ‪) :‬ﻋﻠﱠﻤﲏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﻭﺗﺮﻱ ﺇﺫﺍ ﺭﻓﻌﺖ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺭﺃﺳﻲ ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺍﻟﺴﺠﻮﺩ(‪ .‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﻟﻔﻈﻪ ﲰﻌ ‪‬‬ ‫ج ﻳﺪﻋﻮ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﻻ ﻧﻌ ِﺮﻓﹸﻪ ﺇﻻ ﻣِﻦ‬ ‫ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﳊﻮﺭﺍﺀ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻭﺍﲰﻪ ﺭﺑﻴﻌﺔ ﺑﻦ ﺷﻴﺒﺎﻥ‪ ،‬ﻭﻻ ﻧﻌﺮﻑ ﻋﻦ‬ ‫ﺍﻟﻨﱯ ج ﰲ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ﺷﻴﺌﹰﺎ ﺃﺣﺴ ‪‬ﻦ ﻣِﻦ ﻫﺬﺍ ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻮﺗﺮ ﳏﻔﻮﻅ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ ﺃﺻﺢ ﻣﻦ‬ ‫ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻋﻦ ﺍﻟﻨﱯ ج ﰲ ﻗﻨﻮﺕ ﺍﻟﻔﺠﺮ‪ ،‬ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﻗﻨﻮﺕ ﺍﻟﻮﺗﺮ‪.‬‬ ‫ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠ ‪‬ﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻨﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ‪ -‬ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺁﺧﺮ ﻭﺗﺮﻩ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻲ ﺃﻋﻮﺫ ِﺑ ِﺮﺿ‪‬ﺎ ‪‬ﻙ ﻣِﻦ‬ ‫ﺖ ﹶﻛﻤ‪‬ﺎ‬ ‫ﻚ ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﹶﻻ ﹸﺃ ْﺣﺼِﻲ ﺛﹶﻨﺎ ًﺀ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﻚ ﻣِﻨ ‪‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﻋﻘﹸﻮ‪‬ﺑِﺘﻚ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺨ ِﻄﻚ‪ ،‬ﻭِﺑﻤ‪‬ﻌ‪‬ﺎﻓﹶﺎِﺗ ‪‬‬ ‫‪‬ﺳ ‪‬‬ ‫ﻚ()‪ .(٥٢٢‬ﻭﻫﺬﺍ ﳛﺘﻤِﻞ‪ ،‬ﺃﻧﻪ ﻗﺒﻞ ﻓﺮﺍﻏﻪ ﻣﻨﻪ ﻭﺑﻌﺪﻩ‪ ،‬ﻭﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ‬ ‫ﺴ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﹶﺃﹾﺛ‪‬ﻨْﻴ ‪‬‬ ‫)‪ (٥٢١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٧١٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٦٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٢٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(٢٤٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٧٨‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٣٧٤ ،٣٧٣/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٠٩/٤‬‬ ‫)‪ (٥٢٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٥٦١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٢٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٤٩ ،٢٤٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١١٧٩‬‬


‫‪١٨٣‬‬ ‫ﻍ ِﻣ ْﻦ ﺻ‪‬ﻼﺗﻪ‪ ،‬ﻭﺗﺒ ‪‬ﻮﹶﺃ ﻣﻀﺠﻌﻪ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ) :‬ﹶﻻ‬ ‫ﻋﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬ ‫ﺻﺖ‪ (‬ﻭﺛﺒﺖ ﻋﻨﻪ ج‪ -‬ﺃﻧﻪ ﻗﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻓﻠﻌﻠﻪ ﻗﺎﻟﻪ‬ ‫ﻚ ‪‬ﻭﹶﻟ ْﻮ ‪‬ﺣ ‪‬ﺮ ْ‬ ‫ﹸﺃ ْﺣﺼِﻲ ﺛﻨ‪‬ﺎ ًﺀ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﰲ ﺍﻟﺼﻼﺓ ﻭﺑﻌﺪﻫﺎ‪ .‬ﻭﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻨﻬﻤﺎ‪ ،‬ﰲ ﺻﻼﺓ ﺍﻟﻨﱯ ج‪ ،‬ﻭﻭﺗﺮﻩ‪ :‬ﰒ ﺃﻭﺗﺮ‪ ،‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺻﻼﺗﻪ‪ ،‬ﲰﻌﺘﻪ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪‬‬ ‫ﺼﺮِﻱ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﰲ ‪‬ﺳ ْﻤﻌِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ ‪‬ﻋ ْﻦ ‪‬ﻳﻤِﻴﻨِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ ‪‬ﻋ ْﻦ ِﺷﻤ‪‬ﺎﻟِﻲ‬ ‫ﺍﺟ ‪‬ﻌ ﹾﻞ ﰲ ﹶﻗﻠﹾﱯ ‪‬ﻧﻮ‪‬ﺭﺍﹰ‪ ،‬ﻭ‪‬ﰲ ‪‬ﺑ ‪‬‬ ‫ﻚ‬ ‫ﺤﺘِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎﻣِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ ‪‬ﺧ ﹾﻠﻔِﻲ ﻧ‪‬ﻮﺭﺍ‪ ،‬ﻭ‪‬ﺍ ْﺟﻌ‪‬ﻞ ﻟِﻲ ‪‬ﻳ ْﻮ ‪‬ﻡ ِﻟﻘﹶﺎِﺋ ‪‬‬ ‫ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﻓﹶﻮﻗِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭ‪‬ﺗ ْ‬ ‫ﻼ ﻣِﻦ ﻭﻟﺪ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﺤﺪﺛﲏ‬ ‫ﺖ ﺭﺟ ﹰ‬ ‫ﻧ‪‬ﻮﺭﹰﺍ()‪ .(٥٢٣‬ﻗﺎﻝ ﻛﹸﺮﻳﺐ‪ :‬ﻭﺳﺒﻊ ﰲ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻓﻠﻘﻴ ‪‬‬ ‫ﺸﺮِﻱ(‪ ،‬ﻭﺫﻛﺮ ﺧﺼﻠﺘﲔ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‬ ‫ﺤﻤِﻲ ‪‬ﻭ ‪‬ﺩﻣِﻲ‪ ،‬ﻭ ‪‬ﻋﺼ‪‬ﱯ ‪‬ﻭ ‪‬ﺷ ْﻌﺮِﻱ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫‪‬ﻦ‪ ،‬ﻓﺬﻛﺮ‪) :‬ﹶﻟ ْ‬ ‫)‪(٥٢٤‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ﰲ ﺳﺠﻮﺩﻩ‬ ‫ﺍﳊﺪﻳﺚ‪ :‬ﻓﺨﺮﺝ ﺇﱃ ﺍﻟﺼﻼﺓ ﻳﻌﲏ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ ...‬ﻓﺬﻛﺮ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﰲ‬ ‫ﺭﻭﺍﻳﺔ ﻟﻪ ﺃﻳﻀﺎﹰ‪) ،‬ﻭﰲ ِﻟﺴ‪‬ﺎﱐ ﻧ‪‬ﻮﺭﹰﺍ ﻭ‪‬ﺍ ْﺟ ‪‬ﻌ ﹾﻞ ﰲ ‪‬ﻧ ﹾﻔﺴِﻲ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﹶﺃ ْﻋ ِﻈ ْﻢ ﻟِﻲ ﻧ‪‬ﻮﺭﹰﺍ(‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‬ ‫ﻟﻪ‪) ،‬ﻭ‪‬ﺍ ْﺟ ‪‬ﻌﻠﹾﲏ ﻧ‪‬ﻮﺭﺍ()‪.(٥٢٥‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻗﺎﻝ‪) :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﻳﻘﺮﺃ ﰲ ﺍﻟﻮﺗﺮ‪﴿ ،‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ﴾ ﻭ﴿ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ﴾ ﻭ﴿ﻗﻞ ﻫﻮ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺻ ْﻮ‪‬ﺗﻪ‪ ‬ﰲ ﺍﻟﺜﱠﺎِﻟﹶﺜ ِﺔ‬ ‫ﺙ ‪‬ﻣﺮ‪‬ﺍﺕٍ‪ ،‬ﻳ‪‬ﻤ ‪‬ﺪ ‪‬ﺎ ‪‬‬ ‫ﻼ ﹶ‬ ‫ﻚ ﺍﻟ ﹸﻘﺪ‪‬ﻭﺱ ﹶﺛ ﹶ‬ ‫ﺃﺣﺪ﴾‪ ،‬ﻓﺈﺫﺍ ﺳﻠﻢ ﻗﺎﻝ‪ ) :‬ﺳْﺒﺤ‪‬ﺎ ﹶﻥ ﺍ ﹶﳌِﻠ ِ‬ ‫)‪(٥٢٧‬‬ ‫ﻼِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﻟﺮ‪‬ﻭﺡ( ‪.‬‬ ‫ﺏ ﺍ ﹶﳌ ﹶ‬ ‫ﻭﻳﺮﻓﻊ(‪ .‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﻨﺴﺎﺋﻲ)‪ .(٥٢٦‬ﺯﺍﺩ ﺍﻟﺪﺍﺭﻗﻄﲏ ) ‪‬ﺭ ‪‬‬ ‫ﺏ ﺍﻟﻌ‪‬ﺎﹶﻟﻤِﲔ‪،‬‬ ‫ﳊ ْﻤﺪ‪ ‬ﻟﻠِﻪ ‪‬ﺭ ‪‬‬ ‫ﻭﻛﺎﻥ ج ﻳ ﹶﻘﻄﱢ ‪‬ﻊ ﻗﺮﺍﺀﺗ‪‬ﻪ‪ ،‬ﻭﻳ ِﻘﻒ‪ ‬ﻋِﻨ ‪‬ﺪ ﹸﻛﻞﱢ ﺁ‪‬ﻳ ٍﺔ ﻓﻴﻘﻮﻝ‪) :‬ﺍ ﹶ‬ ‫ﻭﻳﻘِﻒ‪ :‬ﺍﻟﺮ‪‬ﲪ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴﻢ‪ ،‬ﻭﻳ ِﻘﻒ‪ :‬ﻣ‪‬ﺎﻟِﻚ ‪‬ﻳ ْﻮ ِﻡ ﺍﻟﺪ‪‬ﻳﻦ()‪.(٥٢٨‬‬ ‫ﻑ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺰﻫﺮﻱ ﺃﻥ ﻗﺮﺍﺀﺓ ﺭﺳﻮﻝ ﺍﷲ ج ﻛﺎﻧﺖ ﺁﻳﺔ ﺁﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻀﻞ‪ ،‬ﺍﻟﻮﻗﻮ ‪‬‬ ‫ﺾ ﺍﻟﻘﺮﺍﺀ ﺇﱃ ﺗﺘﺒﻊ ﺍﻷﻏﺮﺍﺽ‬ ‫ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻵﻳﺎﺕ ﻭﺇﻥ ﺗﻌﻠﻘﺖ ﲟﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺫﻫﺐ ﺑﻌ ‪‬‬ ‫)‪ (٥٢٣‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٥٣٦/٣‬‬ ‫)‪ (٥٢٤‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٢١٨/٢‬‬ ‫)‪ (٥٢٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٧٦٣‬‬ ‫)‪ (٥٢٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٢٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٤٥ ،٢٤٤/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٧١‬‬ ‫)‪ (٥٢٧‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪.(١٧٥‬‬ ‫)‪ (٥٢٨‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٠٢/٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٩٢٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٠٠١‬ﻭﺍﳊﺎﻛﻢ ﰲ‬ ‫ﺍﳌﺴﺘﺪﺭﻙ )‪.(٢٣٢/٢‬‬


‫‪١٨٤‬‬ ‫ﻉ ﻫﺪﻱ ﺍﻟﻨﱯ ج ﻭﺳﻨﺘﻪ ﺃﻭﱃ‪ .‬ﻭﳑ‪‬ﻦ ﺫﻛﺮ ﺫﻟﻚ‬ ‫ﻭﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﻧﺘﻬﺎﺋﻬﺎ‪ ،‬ﻭﺍﺗﺒﺎ ‪‬‬ ‫ﺍﻟﺒﻴﻬﻘﻰ ﰲ )ﺷﻌﺐ ﺍﻹِﳝﺎﻥ( ﻭﻏﲑﻩ‪ ،‬ﻭﺭﺟﺢ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻵﻱ ﻭﺇﻥ ﺗﻌﻠﻘﺖ ﲟﺎ‬ ‫ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﻳ‪‬ﺮﺗ‪‬ﻞ ﺍﻟﺴﻮﺭﺓ ﺣﱴ ﺗﻜﻮﻥ ﺃﻃﻮ ﹶﻝ ِﻣ ْﻦ ﹶﺃ ﹾﻃ ‪‬ﻮ ِﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺎﻡ ﺑﺂَﻳﺔ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩﻫ‪‬ﺎ ﺣﱴ‬ ‫ﺍﻟﺼﺒﺎﺡ)‪.(٥٢٩‬‬ ‫ﺱ ﰲ ﺍﻷﻓﻀﻞ ﻣﻦ ﺍﻟﺘﺮﺗﻴﻞ ﻭﻗﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻛﺜﺮﺓ ﺍﻟﻘﺮﺍﺀﺓ‪ :‬ﺃﻳﻬﻤﺎ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﺃﻓﻀﻞ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪.‬‬ ‫ﻓﺬﻫﺐ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻭﻏﲑ‪‬ﳘﺎ ﺇﱃ ﺃﻥ ﺍﻟﺘﺮﺗﻴ ﹶﻞ ﻭﺍﻟﺘﺪﺑﺮ‬ ‫ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬ ‫ﻣﻊ ﻗﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﺳﺮﻋﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻊ ﻛﺜﺮ‪‬ﺎ‪ .‬ﻭﺍﺣﺘﺞ ﺃﺭﺑﺎ ‪‬‬ ‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻬﻤ‪‬ﻪ ﻭﺗﺪ‪‬ﺑﺮﻩ‪ ،‬ﻭﺍﻟﻔﻘ ‪‬ﻪ ﻓﻴﻪ ﻭﺍﻟﻌﻤ ﹸﻞ ﺑﻪ‪ ،‬ﻭﺗﻼﻭﺗ‪‬ﻪ ﻭﺣﻔﻈﹸﻪ ﻭﺳﻴﻠﺔ ﺇﱃ‬ ‫ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻟِﻴﻌﻤ‪‬ﻞ ﺑﻪ‪ ،‬ﻓﺎﲣﺬﻭﺍ ﺗﻼﻭﺗﻪ ﻋﻤﻼﹰ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ‬ ‫ﺃﻫ ﹸﻞ ﺍﻟﻘﺮﺁﻥ ﻫﻢ ﺍﻟﻌﺎﻟِﻤﻮﻥ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﻮﻥ ﲟﺎ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﱂ ﳛﻔﻈﻮﻩ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ﻭﺃﻣﺎ ﻣﻦ‬ ‫ﺣﻔﻈﻪ ﻭﱂ ﻳﻔﻬﻤﻪ ﻭﱂ ﻳﻌﻤﻞ ﲟﺎ ﻓﻴﻪ‪ ،‬ﻓﻠﻴﺲ ِﻣﻦ ﺃﻫﻠﻪ ﻭﺇﻥ ﺃﻗﺎﻡ ﺣﺮﻭﻓﻪ ﺇﻗﺎﻣ ﹶﺔ ﺍﻟﺴﻬﻢ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻹِﳝﺎﻥ ﺃﻓﻀ ﹸﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺪﺑ‪‬ﺮﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﺜﻤﺮ ﺍﻹِﳝﺎﻥ‪،‬‬ ‫ﻭﺃﻣﺎ ﳎﺮ ‪‬ﺩ ﺍﻟﺘﻼﻭﺓ ﻣﻦ ﻏﲑ ﻓﻬﻢ ﻭﻻ ﺗﺪﺑﺮ‪ ،‬ﻓﻴﻔﻌﻠﻬﺎ ﺍﻟ ‪‬ﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﻭﺍﳌﻨﺎﻓﻖ‪ ،‬ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺍﻟﻨﱯ ج‪ ) :‬ﻭ ‪‬ﻣﹶﺜﻞﹸ ﺍ ﹸﳌﻨ‪‬ﺎِﻓ ِﻖ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻘ ‪‬ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮْﺍﻥﹶ‪ ،‬ﹶﻛ ‪‬ﻤﹶﺜ ِﻞ ﺍﻟ ‪‬ﺮْﻳﺤ‪‬ﺎ‪‬ﻧﺔِ‪ِ ،‬ﺭ ‪‬ﳛﻬ‪‬ﺎ ﹶﻃ‪‬ﻴﺐ‪ ،‬ﻭ ﹶﻃ ْﻌ ‪‬ﻤﻬ‪‬ﺎ‬ ‫‪‬ﻣﺮ‪.(٥٣٠)(‬‬ ‫ﻭﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺃﺭﺑﻊ ﻃﺒﻘﺎﺕ‪ :‬ﺃﻫ ﹸﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹِﳝﺎﻥ‪ ،‬ﻭﻫﻢ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻦ‬ ‫‪‬ﻋﺪِﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹِﳝﺎﻥ‪ .‬ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻦ ﺃﻭﰐ ﻗﺮﺁﻧﺎﹰ‪ ،‬ﻭﱂ ﻳ‪‬ﺆﺕ ﺇﳝﺎﻧﺎﹰ‪ ،‬ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻦ ﺃﻭﰐ ﺇﳝﺎﻧﹰﺎ ﻭﱂ‬ ‫ﻳ‪‬ﺆﺕ ﻗﺮﺁﻧﹰﺎ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻓﻜﻤﺎ ﺃﻥ ﻣﻦ ﺃﻭﰐ ﺇﳝﺎﻧﹰﺎ ﺑﻼ ﻗﺮﺁﻥ ﺃﻓﻀ ﹸﻞ ﳑﻦ ﺃﻭﰐ ﻗﺮﺁﻧﹰﺎ ﺑﻼ ﺇﳝﺎﻥ‪ ،‬ﻓﻜﺬﻟﻚ‬ ‫ﻣﻦ ﺃﻭﰐ ﺗﺪﺑﺮﺍﹰ‪ ،‬ﻭﻓﻬﻤﹰﺎ ﰲ ﺍﻟﺘﻼﻭﺓ ﺃﻓﻀﻞ ﳑﻦ ﺃﻭﰐ ﻛﺜﺮﺓ ﻗﺮﺍﺀﺓ ﻭﺳﺮﻋﺘﻬﺎ ﺑﻼ ﺗﺪﺑﺮ‪ .‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻱ ﺍﻟﻨﱯ ج‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺮﺗ‪‬ﻞ ﺍﻟﺴﻮﺭﺓ ﺣﱴ ﺗﻜﻮﻥ ﺃﻃﻮ ﹶﻝ ﻣﻦ ﺃﻃﻮﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺎﻡ‬ ‫ﻭﻫﺬﺍ ﻫﺪ ‪‬‬ ‫ﺑﺂﻳﺔ ﺣﱴ ﺍﻟﺼﺒﺎﺡ‪.‬‬ ‫)‪ (٥٢٩‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(١٤٩/٥‬‬ ‫)‪ (٥٣٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٩٧/٤‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٤٧/١٣‬‬


‫‪١٨٥‬‬ ‫ﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻛﺜﺮﺓ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﲝﺪﻳﺚ ﺍﺑﻦ‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎ ‪‬‬ ‫ﺏ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓﹶﻠﻪ‪ِ ‬ﺑ ِﻪ‬ ‫ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ) :‬ﻣ ْﻦ ﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﺣﺮْﻓﹰﺎ ِﻣ ْﻦ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﺸ ِﺮ ﹶﺃ ْﻣﺜﹶﺎِﻟﻬ‪‬ﺎ‪ ،‬ﹶﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﺍﱂ ‪‬ﺣﺮْﻑ‪ ،‬ﻭﹶﻟ ِﻜ ْﻦ ﹶﺃﻟِﻒ ‪‬ﺣ ْﺮﻑ‪ ،‬ﻭ ﹶﻻ ‪‬ﻡ ‪‬ﺣ ْﺮﻑ‪،‬‬ ‫ﺴ‪‬ﻨﺔﹸ ِﺑ ‪‬ﻌ ْ‬ ‫ﺤ‪‬‬ ‫ﺴ‪‬ﻨﺔﹲ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﺣ ‪‬‬ ‫)‪(٥٣١‬‬ ‫ﻑ(‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ .‬ﻭﺻﺤﺤﻪ ‪.‬‬ ‫‪‬ﻭﻣِﻴ ‪‬ﻢ ‪‬ﺣ ْﺮ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻗﺮﹶﺃ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻛﻌﺔ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺁﺛﺎﺭﹰﺍ ﻋﻦ ﻛﺜﲑ ﻣﻦ‬ ‫ﺍﻟﺴﻠﻒ ﰲ ﻛﺜﺮﺓ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬ ‫ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺮﺗﻴﻞ ﻭﺍﻟﺘﺪﺑﺮ ﺃﺟﻞﱡ ﻭﺃﺭﻓ ‪‬ﻊ ﻗﺪﺭﺍﹰ‪،‬‬ ‫ﺏ ﻛﺜﺮﺓ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻛﺜ ‪‬ﺮ ﻋﺪﺩﺍﹰ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﻛﻤﻦ ﺗﺼﺪ‪‬ﻕ ﲜﻮﻫﺮﺓ ﻋﻈﻴﻤﺔ‪ ،‬ﺃﻭ ﺃﻋﺘﻖ ﻋﺒﺪﹰﺍ‬ ‫ﻭﺛﻮﺍ ‪‬‬ ‫ﻗﻴﻤﺘ‪‬ﻪ ﻧﻔﻴﺴﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻛﻤﻦ ﺗﺼﺪ‪‬ﻕ ﺑﻌﺪﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺃﻭ ﺃﻋﺘﻖ ﻋﺪﺩﹰﺍ ﻣﻦ‬ ‫ﺍﻟﻌﺒﻴﺪ ﻗﻴﻤﺘ‪‬ﻬﻢ ﺭﺧﻴﺼﺔ‪ ،‬ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﻧﺴﹰﺎ ﻋﻦ ﻗﺮﺍﺀﺓ‬ ‫ﺍﻟﻨﱯ ج‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻛﺎﻥ ﳝ ‪‬ﺪ ﻣﺪ‪‬ﺍ()‪.(٥٣٢‬‬ ‫ﻭﻗﺎﻝ ﺷﻌﺒﺔ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﲨﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻻﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﱐ ﺭﺟﻞ ﺳﺮﻳ ‪‬ﻊ ﺍﻟﻘِﺮﺍﺀﺓ‪،‬‬ ‫ﺕ ﺍﻟﻘﺮﺁﻥ ﰲ ﻟﻴﻠﺔ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ‪ ،‬ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﻷﻥ ﺃﻗﺮﺃ ﺳﻮﺭ ﹶﺓ ﻭﺍﺣﺪﺓ‬ ‫ﻭﺭﲟﺎ ﻗﺮﺃ ‪‬‬ ‫ﻼ ﻭﻻ ﺑﺪ‪ ،‬ﻓﺎﻗﺮﺃ ﻗِﺮﺍ َﺀ ﹰﺓ ‪‬ﺗﺴْﻤ ‪‬ﻊ‬ ‫ﻚ ﺍﻟﺬﻱ ﺗﻔﻌﻞ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻓﺎﻋ ﹰ‬ ‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ﻣﻦ ﺃﻥ ﺃﻓﻌﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺃﻋﺠ ‪‬‬ ‫ﺃﹸﺫﹸ‪‬ﻧﻴْﻚ‪ ،‬ﻭ‪‬ﻳﻌﻴﻬﺎ ﻗﻠﺒ‪‬ﻚ‪.‬‬ ‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻗﺮﺃ ﻋﻠﻘﻤ ﹸﺔ ﻋﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻛﺎﻥ ﺣﺴ ‪‬ﻦ ﺍﻟﺼﻮﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﺗ‪‬ﻞ‬ ‫ﻓِﺪﺍﻙ ﺃﰊ ﻭﺃﻣﻲ‪ ،‬ﻓﺈﻧﻪ ﺯﻳ ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﺸ ْﻌﺮِ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗْﻨﺜﹸﺮ‪‬ﻭﻩ ‪‬ﻧﹾﺜ ‪‬ﺮ ﺍﻟ ‪‬ﺪﻗﹶﻞ‪ ،‬ﻭِﻗﻔﹸﻮﺍ ِﻋْﻨ ‪‬ﺪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﹶﻻ ‪‬ﺗ ‪‬ﻬﺬﱡﻭﺍ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ ‪‬ﻫﺬﱠ ﺍﻟ ‪‬‬ ‫‪‬ﻋﺠ‪‬ﺎﺋِﺒﻪِ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺍﻟ ﹸﻘﹸﻠﻮﺏ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹸﻜ ْﻦ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ِﺪﻛﹸ ْﻢ ﺁ ِﺧ ‪‬ﺮ ﺍﻟﺴ‪‬ﻮ ‪‬ﺭ ِﺓ‪.‬‬ ‫ﺖ ﺍﻟﻠﹼﻪ ﻳﻘﻮﻝ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ﴾ ﻓﺄﺻ ِﻎ ﳍﺎ ﲰﻌﻚ‪،‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﻳﻀﹰﺎ‪ :‬ﺇﺫﺍ ﲰﻌ ‪‬‬ ‫ﻓﺈﻧﻪ ﺧ ‪‬ﲑ ﺗ‪‬ﺆﻣﺮ ﺑﻪ‪ ،‬ﺃﻭ ﺷﺮ‪ ‬ﺗ‪‬ﺼﺮﻑ ﻋﻨﻪ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ :‬ﺩﺧﻠﺖ ﻋﻠ ‪‬ﻲ‬ ‫ﺍﻣﺮﺃﺓ ﻭﺃﻧﺎ ﺃﻗﺮﹸﺃ )ﺳﻮﺭ ﹶﺓ ﻫ‪‬ﻮﺩ( ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ :‬ﻫﻜﺬﺍ ﺗﻘﺮﺃ ﺳﻮﺭﺓ ﻫﻮﺩ؟! ﻭﺍﻟﻠﹼﻪ ﺇﱐ‬ ‫ﺖ ﻣِﻦ ﻗﺮﺍﺀ‪‬ﺎ‪.‬‬ ‫ﻓﻴﻬﺎ ﻣﻨﺬ ﺳﺘ ِﺔ ﺃﺷﻬﺮ ﻭﻣﺎ ﻓﺮﻏ ‪‬‬ ‫)‪ (٥٣١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٩١٢‬‬ ‫)‪ (٥٣٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٩٨ ،١٢٧/٣‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٧٩/٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧٩/٢‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪.(١٣٥٣‬‬


‫‪١٨٦‬‬ ‫ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺴ ‪‬ﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺗﺎﺭﺓ‪ ،‬ﻭﳚﻬﺮ ‪‬ﺎ ﺗﺎﺭﺓ‪ ،‬ﻭﻳ‪‬ﻄﻴﻞ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺗﺎﺭﺓ‪ ،‬ﻭﳜﻔﱢﻔﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﻳ‪‬ﻮﺗﺮ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ‪ -‬ﻭﻫﻮ ﺍﻷﻛﺜﺮ ‪ -‬ﻭﺃﻭ‪‬ﻟﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺃﻭﺳﻄﹶﻪ ﺗﺎﺭﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺍﻟﺘﻄﻮﻉ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﰲ ﺍﻟﺴﻔﺮ ِﻗ‪‬ﺒ ﹶﻞ ﺃﻱ ﺟﻬﺔ ﺗﻮﺟﻬﺖ‬ ‫ﺾ ﻣِﻦ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ‬ ‫ﺑﻪ‪ ،‬ﻓﲑﻛﻊ ﻭﻳﺴﺠﺪ ﻋﻠﻴﻬﺎ ﺇﳝﺎﺀً‪ ،‬ﻭﳚﻌﻞ ﺳﺠﻮﺩ‪‬ﻩ ﺃﺧﻔ ‪‬‬ ‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻗﺎﻝ‪) :‬ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﺼﻠﻲ ﻋﻠﻰ‬ ‫ﺭﺍﺣﻠﺘﻪ ﺗﻄﻮﻋﺎﹰ‪ ،‬ﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﻜﱪ ﻟﻠﺼﻼﺓ‪ ،‬ﰒ ﺧﻠﹼﻰ ﻋﻦ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﰒ ﺻﻠﱠﻰ ﺃﻳﻨﻤﺎ‬ ‫ﺗﻮﺟﻬﺖ ﺑﻪ()‪ (٥٣٣‬ﻓﺎﺧﺘﻠﻒ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺃﲪﺪ‪ :‬ﻫﻞ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻴﻪ؟‬ ‫ﺤﻤِﻞ‬ ‫ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ‪ :‬ﻓﺈﻥ ﺃﻣﻜﻨﻪ ﺍﻻﺳﺘﺪﺍﺭ ﹸﺓ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﰲ ﺻﻼﺗﻪ ﻛﻠﱢﻬﺎ ﻣِﺜ ﹶﻞ ﺃﻥ ﻳﻜﻮﻥ ﰲ ‪‬ﻣ ْ‬ ‫ﺃﻭ ﻋﻤﺎﺭﻳﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻬﻞ ﻳﻠﺰﻣﻪ‪ ،‬ﺃﻭ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳ‪‬ﺼﱢﻠ ‪‬ﻲ ﺣﻴﺚ ﺗﻮﺟﻬﺖ ﺑﻪ ﺍﻟﺮﺍﺣﻠﺔﹸ؟ ﻓﺮﻭﻯ‬ ‫ﺤ ِﻤ ٍﻞ‪ :‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﺰﺋﹸﻪ ﺇﻻ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪،‬‬ ‫ﳏﻤﺪ ﺑﻦ ﺍﳊﻜﻢ ﻋﻦ ﺃﲪﺪ ﻓﻴﻤﻦ ﺻﻠﱠﻰ ﰲ ‪‬ﻣ ْ‬ ‫ﻷﻧﻪ ﳝﻜﻨﻪ ﺃﻥ ﻳﺪﻭﺭ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺮﺍﺣﻠﺔ ﻭﺍﻟﺪﺍﺑﺔ ﻻ ﻳ‪‬ﻤﻜﻨﻪ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﺤ ِﻤ ِﻞ ﺷﺪﻳﺪﺓ ﻳ‪‬ﺼﻠﻲ ﺣﻴﺚ ﻛﺎﻥ ﻭﺟﻬﻪ‪ .‬ﻭﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﰲ‬ ‫ﺍﻻﺳﺘﺪﺍﺭ ﹸﺓ ﰲ ﺍ ﹶﳌ ْ‬ ‫ﻼ ﻓﻘﺪﺭ ﺃﻥ ﻳﺴﺠﺪ‬ ‫ﺤ ِﻤ ﹰ‬ ‫ﺤ ِﻤﻞِ‪ ،‬ﻓﺮﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ‪‬ﻣ ْ‬ ‫ﺍﻟﺴﺠﻮﺩ ﰲ ﺍ ﹶﳌ ْ‬ ‫ﱄ ﺃﻥ ﻳﺴﺠﺪ‪،‬‬ ‫ﺐﺇﱠ‬ ‫ﺤ ِﻤ ِﻞ ﺃﺣ ‪‬‬ ‫ﺤﻤِﻞ‪ ،‬ﻓﻴﺴﺠﺪ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﳌﻴﻤﻮﱐ‪ ،‬ﺇﺫﺍ ﺻﻠﱠﻰ ﰲ ﺍ ﹶﳌ ْ‬ ‫ﰲ ﺍ ﹶﳌ ْ‬ ‫ﺤ ِﻤ ِﻞ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﻭﺭﻭﻯ ﻋﻨﻪ ﺟﻌﻔﺮ‬ ‫ﻷﻧﻪ ﳝ‪‬ﻜﻨﻪ‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻔﻀﻞ ﺑﻦ ﺯﻳﺎﺩ‪ :‬ﻳﺴﺠﺪ ﰲ ﺍ ﹶﳌ ْ‬ ‫ﺤ ِﻤﻞِ‪ ،‬ﻭﺭﲟﺎ ﺃﺳﻨﺪ ﻋﻠﻰ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺑﻦ ﳏﻤﺪ‪ :‬ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﺍ ِﳌ ْﺮﹶﻓ ﹶﻘ ِﺔ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍ ﹶﳌ ْ‬ ‫)‪(٥٣٤‬‬ ‫ﺾ ﻣِﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﻛﺬﺍ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬ ‫ﻳ‪‬ﻮﻣﻰﺀ ﻭﳚﻌﻞ ﺍﻟﺴﺠﻮ ‪‬ﺩ ﺃﺧﻔ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻰ ﺻﻼة اﻟﻀﺤﻰ‬

‫ﺖ‬ ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ‪‬ﺳﺒْﺤ ﹶﺔ ﺍﻟﻀﺤﻰ‪ ،‬ﻭﺇﱐ ﻷُﺳ‪‬ﺒﺤ‪‬ﻬﺎ)‪ .(٥٣٥‬ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺖ‪:‬‬ ‫ﺖ‪ :‬ﹶﻓﻌ‪‬ﻤ‪‬ﺮ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﻠ ْ‬ ‫ﺖ ﻻﺑﻦ ﻋﻤﺮ‪ :‬ﺃﺗ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ؟ ﻗﺎﻝ ﻻ‪ ،‬ﻗﻠ ‪‬‬ ‫ﻕ ﺍﻟﻌِﺠﻠﻲ‪ ،‬ﻗﻠ ‪‬‬ ‫ﻣ‪ ‬ﻮ ‪‬ﺭ ٍ‬ ‫)‪ (٥٣٣‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٠٣ ،١٢٦/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٢٥‬‬ ‫)‪ (٥٣٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٢٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٥١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٥/٢‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٢٧٠‬‬ ‫)‪ (٥٣٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٣٨ ،٢٢٣ ،٢١٥ ،١٧٧ ،٨٦/٦‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٦/٣‬ﻭﻣﺴﻠﻢ‬ ‫)‪ ،(٧١٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٩٣‬‬


‫‪١٨٧‬‬ ‫ﱯ ج؟ ﻗﺎﻝ‪ :‬ﻻ ﺇﺧﺎﻟﻪ)‪.(٥٣٦‬‬ ‫ﻓﺄﺑﻮ ﺑﻜﺮ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺎﻟﻨ ‪‬‬ ‫ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﻗﺎﻝ‪ :‬ﻣﺎ ﺣﺪﺛﻨﺎ ﺃﺣﺪ ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ ﻏ ‪‬ﲑ‬ ‫ﺃﻡ ﻫﺎﱏﺀ‪ ،‬ﻓﺈ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ج ﺩﺧﻞ ﺑﻴﺘ‪‬ﻬﺎ ﻳﻮ ‪‬ﻡ ﻓﺘﺢ ﻣﻜﺔ‪ ،‬ﻓﺎﻏﺘﺴﻞ‪ ،‬ﻭﺻﻠﱠﻰ ﲦﺎ ﹶﻥ‬ ‫ﻉ ﻭ ﺍﻟﺴﺠﻮﺩ)‪.(٥٣٧‬‬ ‫ﻒ ﻣِﻨﻬﺎ‪ ،‬ﻏﲑ ﺃﻧ ‪‬ﻪ ﻳ‪‬ﺘﻢ ﺍﻟﺮﻛﻮ ‪‬‬ ‫ﺭﻛﻌﺎﺕ‪ ،‬ﻓﻠﻢ ﺃ ‪‬ﺭ ﺻﻼ ﹰﺓ ﻗﻂﱡ ﺃﺧ ‪‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺷﻘﻴﻖ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﻋﺎﺋﺸﺔ ﻫﻞ ﻛﺎﻥ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ؟ ﻗﺎﻟﺖ‪ :‬ﻻ ﺇﻻ ﺃﻥ ﻳ‪‬ﺠﻲ َﺀ ﻣِﻦ ﻣﻐﻴﺒﻪ‪.‬‬ ‫ﺖ‪ :‬ﻫﻞ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﻳ ﹾﻘﺮ‪‬ﻥﹸ ﺑﲔ ﺍﻟﺴﻮﺭ؟ ﻗﺎﻟﺖ‪ :‬ﻣِﻦ ﺍﳌﻔﺼﻞ)‪.(٥٣٨‬‬ ‫ﻗﻠ ‪‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ‬ ‫ﷲ ج ﺻﻠﱠﻰ‬ ‫ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻳﺰﻳﺪ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ)‪ (٥٣٩‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﻡ ﻫﺎﻧﺊ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ‬ ‫ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﲦﺎﻥ ﺭﻛﻌﺎﺕ ﻭﺫﻟﻚ ﺿﺤﻰ)‪.(٥٤٠‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ(‪ :‬ﺣﺪﺛﻨﺎ ﺍﻷﺻﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﺼﻐﺎﱐ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ‬ ‫ﻣﺮﱘ‪ ،‬ﺣﺪﺛﻨﺎ ﺑﻜﺮ ﺑﻦ ﻣﻀﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻋﻦ ﺑﻜﺮ ﺑﻦ ﺍﻷﺷﺞ‪ ،‬ﻋﻦ ﺍﻟﻀﺤﺎﻙ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺻﻠﻰ ﰲ ﺳﻔﺮ ‪‬ﺳﺒْﺤ ﹶﺔ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﻼ ﹶﺓ ‪‬ﺭ ﹾﻏ‪‬ﺒ ٍﺔ ‪‬ﻭ ‪‬ﺭ ْﻫ‪‬ﺒﺔٍ‪،‬‬ ‫ﺻﻠﱠْﻴﺖ‪ ‬ﺻ ﹶ‬ ‫ﺍﻟﻀ‪‬ﺤﻰ‪ ،‬ﺻﻠﱠﻰ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ‪ ،‬ﻗﺎﻝ‪ِ) :‬ﺇﻧ‪‬ﻲ ‪‬‬ ‫ﲔ ﹶﻓ ﹶﻔ ‪‬ﻌﻞﹶ‪،‬‬ ‫ﺴِﻨ ‪‬‬ ‫ﺴﹶﺄﹾﻟﺖ‪ ‬ﺭﺑ‪‬ﻲ ﹶﺛﻼﹶﺛﺎﹰ‪ ،‬ﹶﻓﹶﺄ ْﻋﻄﹶﺎﻧِﻲ ﺍﹾﺛ‪‬ﻨ‪‬ﺘْﻴﻦِ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻨِﻲ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪﺓﹰ‪ ،‬ﺳﹶﺄﹾﻟﺘ‪‬ﻪ‪ ‬ﹶﺃ ﹶﻻ ‪‬ﻳ ﹾﻘﺘ‪ ‬ﹶﻞ ﹸﺃ ‪‬ﻣﺘِﻲ ﺑِﺎﻟ ‪‬‬ ‫ﹶﻓ ‪‬‬ ‫ﺴﻬ‪ْ ‬ﻢ ِﺷﻴ‪‬ﻌﹰﺎ ﹶﻓﹶﺄﺑ‪‬ﻰ ‪‬ﻋﹶﻠ ‪‬ﻲ(‪ .‬ﻗﺎﻝ‬ ‫ﻭﺳﺄﻟﺘ‪‬ﻪ ﹶﺃﻻﱠ ﻳ‪ ‬ﹾﻈ ِﻬ ‪‬ﺮ ‪‬ﻋﹶﻠْﻴ ِﻬ ْﻢ ‪‬ﻋﺪ‪ ‬ﻭﹰﺍ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﻌﻞﹶ‪ ،‬ﻭ ‪‬ﺳﹶﺄﹾﻟﺘ‪‬ﻪ‪ ‬ﹶﺃ ﹾﻥ ﹶﻻ ﻳ‪‬ﻠﺒ ‪‬‬ ‫ﺍﳊﺎﻛﻢ ﺻﺤﻴﺢ)‪ (٥٤١‬ﻗﻠﺖ‪ :‬ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻫﺬﺍ ﻳ‪‬ﻨﻈﺮ ﻣﻦ ﻫﻮ ﻭﻣﺎ ﺣﺎﻟﻪ؟‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﰲ ﻛﺘﺎﺏ )ﻓﻀﻞ ﺍﻟﻀﺤﻰ(‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﺃﺧﱪﻧﺎ ﺑﺸﺮ ﺑﻦ‬ ‫ﳛﲕ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﺪﻭﻻﰊ‪ ،‬ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺼﲔ‪ ،‬ﻋﻦ ﻫﻼﻝ‬ ‫ﺑﻦ ﻳﺴﺎﻑ‪ ،‬ﻋﻦ ﺯﺍﺫﺍﻥ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﺍﻟﻀﺤﻰ‪،‬‬ ‫)‪ (٥٣٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٢/٣‬‬ ‫)‪ (٥٣٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٨٠)(٣٣٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٧٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٩١‬‬ ‫)‪ (٥٣٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧١٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٩٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٥٢/٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٢١٨ ،٢٠٤ ،١٧١/٦‬‬ ‫)‪ (٥٣٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧١٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٨١‬‬ ‫)‪ (٥٤٠‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٥٤١‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ )‪ ،(٣١٤/١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(١٢٢٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٤٦/٣‬‬


‫‪١٨٨‬‬ ‫ﺏ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ ﺍﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ( ﺣﱴ‬ ‫ﺖ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬ ‫ﻚ ﹶﺃْﻧ ‪‬‬ ‫ﺐ ‪‬ﻋﹶﻠ ‪‬ﻲ ِﺇ‪‬ﻧ ‪‬‬ ‫ﰒ ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ‪ ،‬ﻭ‪‬ﺍﺭ ‪‬ﺣﻤْﲏ‪ ،‬ﻭ‪‬ﺗ ْ‬ ‫ﻗﺎﳍﺎ ﻣﺎﺋﺔ ﻣﺮﺓ‪.‬‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﺻﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺳﺪ ﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳊﺼﲔ ﺑﻦ ﺣﻔﺺ‪ ،‬ﻋﻦ‬ ‫ﺳ‪‬ﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺫﺭ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﺻﻠﱠﻰ ﺍﻟﻀﺤﻰ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﻭﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺳﺘﹰﺎ ﻭﲦﺎﻧﻴﹰﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺳﻌﻴﺪ ﻣﻮﱃ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‬ ‫ﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‬ ‫ﺍﻟﻌﻤﺮﻱ‪ ،‬ﺣﺪﺛﺘﻨﺎ ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺳﻌﺪ‪ ،‬ﻋﻦ ﺃﻡ ﺫﺭﺓ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﺼﻠﻲ ﺇﻻ ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ‪.‬‬ ‫ﺗ‪‬ﺼﻠﻲ ﺍﻟﻀ‪‬ﺤﻰ ﻭﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﻳﻀﹰﺎ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺃﲪﺪ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺯﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻗِﻼﺑﺔ‪،‬‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋ‪‬ﻮﺍﻧﺔ‪ ،‬ﻋﻦ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ‪ ،‬ﻋﻦ‬ ‫ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺃﻧﻪ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ ﺻﻼﺓ‬ ‫ﺍﻟﻀﺤﻰ‪.‬‬ ‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﻳﻀﹰﺎ‪ :‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻛﺎﻣﻞ‪،‬‬ ‫ﺣﺪﺛﻨﺎ ﻭﻫﺐ ﺑﻦ ﺑﻘﻴﺔ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻗﻴﺲ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‬ ‫ﺖ ﺭﻛﻌﺎﺕ‪.‬‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﻰ ﺍﻟﻀ‪‬ﺤﻰ ﺳ ‪‬‬ ‫ﰒ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﺸﲑ ﺍﶈﺎﻣﻠﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻋﻦ‬ ‫ﺟﺎﺑﺮ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺻﺒﺢ‪ ،‬ﻋﻦ ﻣﻘﺎﺗﻞ ﺑﻦ ﺣﻴﺎﻥ‪ ،‬ﻋﻦ ﻣﺴﻠﻢ ﺑﻦ ﺻﺒﻴﺢ‪ ،‬ﻋﻦ ﻣﺴﺮﻭﻕ‪ ،‬ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ ﻭﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻟﺘﺎ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﺛﻨﱵ‬ ‫ﻼ‪.‬‬ ‫ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻭﺫﻛﺮ ﺣﺪﻳﺜﹰﺎ ﻃﻮﻳ ﹰ‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﲑﰲ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻗِﻼﺑﺔ ﺍﻟﺮﻗﺎﺷﻲ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺿ‪‬ﻤﺮﺓ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻨﻪ‪) :‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ(‪.‬‬ ‫ﻭﺑﻪ ﺇﱃ ﺃﰊ ﺍﻟﻮﻟﻴﺪ‪ .‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋ‪‬ﻮﺍﻧﺔ‪ ،‬ﻋﻦ ﺣ‪‬ﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﻣﺮﺓ‪ ،‬ﻋﻦ ﻋِﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ ﺍﻟﻌﺒﺪﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣ‪‬ﻄﻌﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻧﻪ ﺭﺃﻯ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ ،‬ﻭﺃﰊ ﺫﺭ‬ ‫ﺍﻟﻐِﻔﺎﺭﻱ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ‪ ،‬ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺑ‪‬ﺮﻳﺪﺓ ﺍﻷﺳﻠﻤﻲ‪ ،‬ﻭﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ‬ ‫ﺃﻭﰱ‪ ،‬ﻭﻋِﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻋ‪‬ﺘﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﻭﻧﻌﻴﻢ ﺑﻦ ﳘﱠﺎﺭ‬


‫‪١٨٩‬‬ ‫ﺍﻟﻐﻄﻔﺎﱐ‪ ،‬ﻭﺃﰊ ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﺃﻡ‬ ‫ﻫﺎﱏﺀ‪ ،‬ﻭﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻦ‪ ،‬ﻛﻠﻬﻢ ﺷﻬﺪﻭﺍ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳ‪‬ﺼﻠﻴﻬﺎ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ‪ ،‬ﻭﺃﻧﺲ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‬ ‫ﺍﻟﻀﺤﻰ ﺳﺖ ﺭﻛﻌﺎﺕ‪.‬‬ ‫ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻃﺮﻕ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺭﺟﺢ ﺭﻭﺍﻳﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺮﻙ ﺑﺄ‪‬ﺎ ﻣﺜﺒﺘﺔ ﺗﺘﻀﻤﻦ ﺯﻳﺎﺩ ﹶﺓ ﻋﻠﻢ ﺧﻔﻴﺖ ﻋﻠﻰ ﺍﻟﻨﺎﰲ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﺬﻫﺐ ﻋﻠ ‪‬ﻢ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳ‪‬ﻮﺟﺪ ﻋﻨﺪ ﺍﻷﻗﻞ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺃﺧﱪﺕ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﻧﺲ‪،‬‬ ‫ﺚ‬ ‫ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺃﻡ ﻫﺎﱏﺀ‪ ،‬ﻭﻋﻠ ‪‬ﻲ ﺑ ‪‬ﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺃﻧﻪ ﺻﻼﻫﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺘﻀﻤﻨ ﹸﺔ ﻟﻠﻮﺻﻴﺔ ‪‬ﺎ‪ ،‬ﻭﺍﶈﺎﻓﻈ ِﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﺪ ِ‬ ‫ﺡ ﻓﺎﻋﻠﻬﺎ‪ ،‬ﻭﺍﻟﺜﻨﺎ ِﺀ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺃﻭﺻﺎﱐ ﺧﻠﻴﻠﻲ ﳏﻤﺪ ﺑﺼﻴﺎ ِﻡ ﺛﻼﹶﺛ ِﺔ ﺃﻳﺎﻡ‬ ‫ﻣِﻦ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻭﺭﻛﻌﱵ ﺍﻟﻀﺤﻰ‪ ،‬ﻭﺃﻥ ﺃﹸﻭِﺗ ‪‬ﺮ ﻗﺒﻞ ﺃﻥ ﺃﻧﺎﻡ)‪.(٥٤٢‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﳓﻮﻩ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ)‪.(٥٤٣‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﺃﰊ ﺫﺭ ﻳﺮﻓﻌﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﻳ‪‬ﺼِﺒﺢ‪ ‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ‪‬ﺳﻼﹶﻣ ‪‬ﻰ ﻣِﻦ‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ‪ ،‬ﻭ ﹸﻛﻞﱡ‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ ﹸﻛﻞﱡ ‪‬ﺗ ْﻬﻠِﻴﹶﻠ ٍﺔ ‪‬‬ ‫ﺤ ٍﺔ ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ ﹸﻛﻞﱡ ﺗ‪‬ﺤ ِﻤْﻴ ‪‬ﺪ ٍﺓ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﹶﻓ ﹸﻜﻞﱡ ﺗ‪‬ﺴِﺒْﻴ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ِﺪﻛﹸﻢ ‪‬‬ ‫ﻚ‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ ﹾﲡﺰِﻯ ُﺀ ﻣِﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﻧ ْﻬ ‪‬ﻲ ‪‬ﻋ ِﻦ ﺍﳌﹸْﻨ ﹶﻜ ِﺮ ‪‬‬ ‫ﻑ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭﹶﺃ ْﻣ ‪‬ﺮ ﺑِﺎ ﹶﳌ ْﻌﺮ‪‬ﻭ ِ‬ ‫‪‬ﺗ ﹾﻜِﺒ ‪‬ﲑ ٍﺓ ‪‬‬ ‫)‪(٥٤٤‬‬ ‫‪‬ﺭ ﹾﻛﻌ‪‬ﺘﺎ ِﻥ ‪‬ﻳ ْﺮ ﹶﻛ ‪‬ﻌ ‪‬ﻬﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﻀﺤ‪‬ﻰ( ‪.‬‬ ‫ﳉﻬ‪‬ﲏ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ج‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ(‪ ،‬ﻋﻦ ﻣ‪‬ﻌﺎﺫ ﺑﻦ ﺃﻧﺲ ﺍ ﹸ‬ ‫ﺴ‪‬ﺒ ‪‬ﺢ ﺭ‪‬ﻛﻌﺘ‪‬ﻲ ﺍﻟﻀ‪‬ﺤﻰ ﻻ‬ ‫ﺼْﺒ ِﺢ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪ ‬‬ ‫ﻼ ِﺓ ﺍﻟ ‪‬‬ ‫ﺻﹶ‬ ‫ﺼ ِﺮﻑ‪ِ ‬ﻣ ْﻦ ‪‬‬ ‫ﲔ ‪‬ﻳْﻨ ‪‬‬ ‫ﺼﻼﱠ ‪‬ﻩ ﺣ ‪‬‬ ‫)ﻣ‪‬ﻦ ﹶﻗ ‪‬ﻌ ‪‬ﺪ ﰲ ﻣ‪ ‬‬ ‫ﺤ ِﺮ()‪.(٥٤٥‬‬ ‫ﺖ ِﻣﹾﺜ ﹶﻞ ‪‬ﺯ‪‬ﺑ ِﺪ ﺍﻟﺒ ْ‬ ‫ﻳﻘﻮﻝ ِﺇﻻﱠ ﺧ‪‬ﲑﺍﹰ‪ ،‬ﹶﻏ ﹶﻔ ‪‬ﺮ ﺍﷲ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎﻩ‪ ‬ﻭﺇِﻥ ﻛﹶﺎ‪‬ﻧ ْ‬ ‫ﻭﰲ ﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻭ)ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﻏ ِﻔ ‪‬ﺮ ﹶﻟﻪ‪ ‬ﹸﺫﻧ‪‬ﻮﺑ‪‬ﻪ ﻭﺇِﻥ ﻛﺎﻧ‪‬ﺖ ِﻣﹾﺜ ﹶﻞ ‪‬ﺯ‪‬ﺑ ِﺪ‬ ‫ﺤ ِﺔ ﺍﻟ ‪‬‬ ‫ﻆ ﻋﻠﻰ ﺳ‪ْ‬ﺒ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج‪) :‬ﻣ‪‬ﻦ ﺣ‪‬ﺎﹶﻓ ﹶ‬ ‫ﺤ ِﺮ()‪.(٥٤٦‬‬ ‫ﺍﻟ‪‬ﺒ ْ‬ ‫)‪ (٥٤٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٧٢١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٣٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٩/٣‬‬ ‫)‪ (٥٤٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٢٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٤٣٣‬‬ ‫)‪ (٥٤٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٢٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٨٥‬‬ ‫)‪ (٥٤٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٣٩/٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٩/٣‬‬ ‫)‪ (٥٤٦‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٧٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٣٨٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٩٩ ،٤٩٧ ،٤٤٣/٢‬‬


‫‪١٩٠‬‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻋﻦ ﻧﻌﻴﻢ ﺑﻦ ﳘﱠﺎﺭ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻘﻮﻝ )ﻗﺎﻝ‬ ‫ﺕ ﰲ ﺃ ‪‬ﻭ ِﻝ ﺍﻟﻨ‪‬ﻬﺎﺭ ﺃﻛﻔﻚ‬ ‫ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ‪ :‬ﻳﺎ ﺍْﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻻ ‪‬ﺗﻌْﺠ ‪‬ﺰ ﱠﻥ ‪‬ﻋ ْﻦ ﹶﺃﺭْﺑ ِﻊ ‪‬ﺭﻛﹶﻌﺎ ٍ‬ ‫ﺁ ِﺧﺮ‪‬ﻩ()‪ (٥٤٧‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﺃﰊ ﺫﺭ)‪.(٥٤٨‬‬ ‫ﺻﻠﱠﻰ‬ ‫ﻭﰲ )ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ( ﻭ)ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ(‪ ،‬ﻋﻦ ﺃﻧﺲ ﻣﺮﻓﻮﻋﹰﺎ‪ ) :‬ﻣ ْﻦ ‪‬‬ ‫ﺐ ﰲ ﺍﳉﻨﺔ()‪.(٥٤٩‬‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ﹾﻛ ‪‬ﻌﺔﹰ‪ ،‬ﺑﻨ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻪ‪ ‬ﹶﻗﺼْﺮﹰﺍ ﻣِﻦ ﹶﺫ ‪‬ﻫ ٍ‬ ‫ﻀﺤ‪‬ﻰ ِﺛْﻨ‪‬ﺘ ْﻲ ‪‬ﻋ ْ‬ ‫ﺍﻟ ‪‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﺃﻧﻪ ﺭﺃﻯ ﻗﻮﻣﹰﺎ ﻳ‪‬ﺼﻠﻮﻥ ﻣﻦ ﺍﻟﻀﺤﻰ ﰲ‬ ‫ﻣﺴﺠﺪ ﻗﹸﺒﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻟﻘﺪ ‪‬ﻋﻠِﻤﻮﺍ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺃﻓﻀ ﹸﻞ ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﲔ ‪‬ﺗ ْﺮﻣ‪‬ﺾ ﺍﻟ ِﻔﺼ‪‬ﺎ ﹸﻝ()‪.(٥٥٠‬‬ ‫ﻼﺓﹸ ﺍﻷﻭ‪‬ﺍﺑﲔ ﺣ ‪‬‬ ‫ج ﻗﺎﻝ‪) :‬ﺻ ﹶ‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﺗﺮ ‪‬ﻣﺾ‪ ‬ﺍﻟﻔِﺼﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻳﺸﺘﺪ ﺣﺮ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺘﺠﺪ ﺍﻟﻔِﺼﺎﻝ ﺣﺮﺍﺭ ﹶﺓ ﺍﻟﺮﻣﻀﺎﺀ‪ .‬ﻭﰲ‬ ‫)ﺍﻟﺼﺤﻴﺢ( ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﻰ ﺍﻟﻀ‪‬ﺤﻰ ﰲ ﺑﻴﺖ ﻋِﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺭﻛﻌﺘﲔ‪.‬‬ ‫ﻭﰲ )ﻣﺴﺘﺪﺭﻙ( ﺍﳊﺎﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ‬ ‫ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ‪) :‬ﻻ ﻳ‪‬ﺤﺎِﻓﻆﹸ ﻋ‪‬ﻠﻰ ﺻ‪‬ﻼ ِﺓ‬ ‫ﻀﺤ‪‬ﻰ ﺇﻻ ﹶﺃﻭ‪‬ﺍﺏ()‪ (٥٥١‬ﻭﻗﺎﻝ‪) :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻗﺪ ﺍﺣﺘﺞ ﲟﺜﻠﻪ ﻣﺴﻠ ‪‬ﻢ ﺑﻦ ﺍﳊﺠﺎﺝ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﺍﻟ ‪‬‬ ‫ﺣﺪﺙ ﻋﻦ ﺷﻴﻮﺧﻪ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪،‬‬ ‫ﻼ ﻳﻘﻮﻝ‪ :‬ﻗﺪ‬ ‫ﻋﻦ ﺍﻟﻨﱯ ج )ﻣ‪‬ﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍﷲ ِﻟﺸ‪‬ﻲﺀ ﻣﺎ ﹶﺃ ِﺫ ﹶﻥ ِﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ ﺑِﺎﻟ ﹸﻘﺮْﺁ ِﻥ( ﻗﺎﻝ‪ :‬ﻭﻟﻌﻞ ﻗﺎﺋ ﹰ‬ ‫ﺃﺭﺳﻠﻪ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟ ‪‬ﺪﺭ‪‬ﺍﻭﺭﺩﻱ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻓﻴﻘﺎﻝ‬ ‫ﻟﻪ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺛﻘﺔ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺜﻘﺔ ﻣﻘﺒﻮﻟﺔ‪.‬‬ ‫ﰒ ﺭﻭﻯ ﺍﳊﺎﻛﻢ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻥ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻟﺴﻜﺮﻱ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﻌﺮ‪‬ﱐ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻴﻤﺎﻣﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪ ،‬ﻋﻦ‬ ‫ﺏ‬ ‫ﺠ‪‬ﻨ ِﺔ ﺑﺎﺑﹰﺎ ﻳ‪‬ﻘﺎ ﹸﻝ ﹶﻟﻪ‪ ‬ﺑﺎ ‪‬‬ ‫ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ِ) :‬ﺇ ﹶﻥ ِﻟ ﹾﻠ ‪‬‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻮْﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ﺔ ﻧﺎﺩ‪‬ﻯ ‪‬ﻣﻨ‪‬ﺎ ٍﺩ‪ :‬ﹶﺃْﻳ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺪﺍﻭِﻣﻮ ﹶﻥ ﻋ‪‬ﻠﻰ ﺻﻼﺓ‬ ‫ﺍﻟ ‪‬‬ ‫)‪ (٥٤٧‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٨٧ ،٢٨٦/٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٨٩‬‬ ‫)‪ (٥٤٨‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٧٥‬‬ ‫)‪ (٥٤٩‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٧٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٨٠‬‬ ‫)‪ (٥٥٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٧٤٨‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٣٤٠/١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪،٣٧٢ ،٣٦٧ ،٣٦٦/٤‬‬ ‫‪.(٣٧٥‬‬ ‫)‪ (٥٥١‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ،(٣١٤/١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٢٢٤‬‬


‫‪١٩١‬‬ ‫ﷲ()‪.(٥٥٢‬‬ ‫ﺍﻟﻀﺤ‪‬ﻰ‪ ،‬ﻫﺬﺍ ﺑﺎﺑﻜﻢ‪ ،‬ﻓﺎ ْﺩ ‪‬ﺧﻠﹸﻮﻩ ِﺑ ‪‬ﺮ ْﺣ ‪‬ﻤ ِﺔ ﺍ ِ‬ ‫ﺐ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﺣﺪﺛﻨﺎ ﻳ‪‬ﻮﻧﺲ ﺑﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ )ﺍﳉﺎﻣﻊ(‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻛﹸﺮﻳ ٍ‬ ‫ﺑﻜﲑ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻣﻮﺳﻰ ﺑﻦ ﻓﻼﻥ‪ ،‬ﻋﻦ ﻋﻤﻪ ﺛﹸﻤﺎﻣﺔ ﺑﻦ ﺃﻧﺲ ﺑﻦ‬ ‫ﻀﺤ‪‬ﻰ ِﺛْﻨ‪‬ﺘ ْﻲ ﻋ‪‬ﺸ ‪‬ﺮ ﹶﺓ‬ ‫ﺻﻠﱠﻰ ﺍﻟ ‪‬‬ ‫ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج )ﻣ‪‬ﻦ ‪‬‬ ‫ﳉﻨ‪‬ﺔ(‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ‬ ‫ﺐﰲﺍﹶ‬ ‫‪‬ﺭ ﹾﻛ ‪‬ﻌﺔﹰ‪ ،‬ﺑﻨ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻪ‪ ‬ﹶﻗﺼْﺮﹰﺍ ِﻣ ْﻦ ﹶﺫ ‪‬ﻫ ٍ‬ ‫ﺚ ﺃﻡ ﻫﺎﻧﺊ‪ .‬ﻗﻠﺖ‪:‬‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ)‪ .(٥٥٣‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻳﺮﻯ ﺃﺻ ‪‬ﺢ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﺪﻳ ﹶ‬ ‫ﻭﻣﻮﺳﻰ ﺍﺑﻦ ﻓﻼﻥ ﻫﺬﺍ‪ ،‬ﻫﻮ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳌﺜﲎ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪.‬‬ ‫ﻭﰲ )ﺟﺎﻣﻌﻪ( ﺃﻳﻀﹰﺎ ﻣِﻦ ﺣﺪﻳﺚ ﻋ‪‬ﻄﻴﺔ ﺍﻟ ‪‬ﻌﻮْﰲ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎ ﹶﻥ‬ ‫ﻀﺤ‪‬ﻰ ﺣﱴ ﻧﻘﻮ ﹶﻝ‪ :‬ﻻ ﻳﺪ ‪‬ﻋﻬﺎ‪ ،‬ﻭﻳﺪﻋ‪‬ﻬﺎ ﺣﱴ ﻧﻘﻮ ﹶﻝ‪ :‬ﻻ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ ﺍﻟ ‪‬‬ ‫ﻳﺼﻠﻴﻬﺎ)‪ .(٥٥٤‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ( ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻋﻦ‬ ‫ﳛﲕ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟ ﱢﺬﻣ‪‬ﺎﺭﻱ‪ ،‬ﻋﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺎﻝ‪ ) :‬ﻣ ْﻦ ﻣ‪‬ﺸﻰ‬ ‫ﺝ ﺍﳌﹸﺤﺮِﻡ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ﻣ‪‬ﺸﻰ ﺇﱃ ﺳ‪‬ﺒﺤ‪‬ﺔ‬ ‫ﺇﱃ ﺻ‪‬ﻼ ٍﺓ ﻣﻜﹶﺘﻮ‪‬ﺑ ٍﺔ ﻭ‪‬ﻫ ‪‬ﻮ ﻣ‪‬ﺘ ﹶﻄﻬ‪‬ﺮ‪ ،‬ﻛﺎ ﹶﻥ ﻟﹶﻪ ﹶﻛﹶﺄ ْﺟ ِﺮ ﺍﳊﺎ ‪‬‬ ‫ﺏ ﰲ ِﻋﱢﻠﻴِﲔ(‬ ‫ﻀﺤ‪‬ﻰ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ‪ ‬ﹶﻛﹶﺄ ْﺟ ِﺮ ﺍﳌﹸﻌ‪‬ﺘ ِﻤﺮِ‪ ،‬ﻭﺻ‪‬ﻼﺓ ﻋ‪‬ﻠﻰ ﺇِﺛ ِﺮ ﺻ‪‬ﻼﺓ ﹶﻻ ﹶﻟ ْﻐ ‪‬ﻮ ‪‬ﺑْﻴﻨ‪‬ﻬﻤ‪‬ﺎ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺃﻣﺎﻣﺔ‪ :‬ﺍﻟﻐﺪﻭ ﻭﺍﻟﺮﻭﺍﺡ ﺇﱃ ﻫ ِﺬ ِﻩ ﺍﳌﹶﺴﺎ ِﺟ ِﺪ ِﻣ ‪‬ﻦ ﺍﳉِﻬﺎ ِﺩ ﰲ ﺳ‪‬ﺒﻴ ِﻞ ﺍﻟﻠﱠ ِﻪ ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﹼﻞ)‪.(٥٥٥‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺼﻐﺎﱐ ﺣﺪﺛﻨﺎ ﺃﺑﻮ‬ ‫ﺹ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺎﻣﺮ ﺍﻷﳍﺎﱐ‪،‬‬ ‫ﺍﳌﻮﺭ‪‬ﻉ ﳏﺎﺿﺮ ﺑﻦ ﺍﳌﻮﺭ‪‬ﻉ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻷﺣﻮ ‪‬‬ ‫ﻋﻦ ﻣﻨﻴﺐ ﺑﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﺴ‪‬ﻠﻤﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺖ ﻓﻴ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ﺍﻟ ‪‬‬ ‫ﺠ ِﺪ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋﺔٍ‪ ،‬ﱠﰒ ﺛﺒ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﺼﺒ ‪‬ﺢ ﰲ ﻣ‪‬ﺴ ِ‬ ‫ﺤ ﹶﺔ‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﱠﰒ ﻳ‪‬ﺼﻠﱢﻲ ﺳ‪‬ﺒ ‪‬‬ ‫ﻳﻘﻮﻝ‪) :‬ﻣ‪‬ﻦ ‪‬‬ ‫ﺠﺘ‪‬ﻪ ‪‬ﻭﻋ‪‬ﻤ ‪‬ﺮﺗ‪‬ﻪ(‪.‬‬ ‫ﺝ ﹶﺃ ْﻭ ﻣ‪ْ ‬ﻌ‪‬ﺘ ِﻤ ٍﺮ ﺗ‪‬ﺎﻡ ﹶﻟﻪ‪ ‬ﺣ ‪‬‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﻛﺎ ﹶﻥ ﹶﻟﻪ‪ ‬ﹶﻛﺄﹶﺟ ِﺮ ﺣﺎ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ :‬ﺣﺪﺛﲏ ﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻋﻦ ﲪﻴﺪ ﺑﻦ ﺻﺨﺮ‪ ،‬ﻋﻦ ﺍﳌﻘﺒ‪‬ﺮﻱ‪،‬‬ ‫ﻋﻦ ﺍﻷﻋﺮﺝ‪ ،‬ﻋﻦ ﺃﰊ ‪‬ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻌﺚ ﺍﻟﻨﱯ ج ﺟﻴﺸﺎﹰ‪ ،‬ﻓﺄﻋﻈﻤﻮﺍ‬ ‫)‪ (٥٥٢‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )‪.(١/٥٩/١‬‬ ‫)‪ (٥٥٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٧٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٨٠‬‬ ‫)‪ (٥٥٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٧٧‬ﻭﺃﲪﺪ ﻱ ﺍﳌﺴﻨﺪ )‪.(٣٥ ،٢١/٣‬‬ ‫)‪ (٥٥٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٦٨/٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٨٨‬‬


‫‪١٩٢‬‬ ‫ﻉ ﻛﺮ ﹰﺓ ﻭﻻ‬ ‫ﺍﻟﻐﻨﻴﻤﺔﹶ‪ ،‬ﻭﺃﺳﺮﻋﻮﺍ ﺍﻟ ﹶﻜﺮ‪‬ﺓ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ! ﻣﺎ ﺭﺃﻳﻨﺎ ﺑﻌﺜﹰﺎ ﻗﻂﱡ ﺃﺳﺮ ‪‬‬ ‫ﻉ ﹶﻛ ‪‬ﺮﺓﹰ‪ ،‬ﻭﹶﺃ ْﻋ ﹶﻈ ‪‬ﻢ ﻏﹶﻨﻴ ‪‬ﻤ ﹰﺔ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ‬ ‫ﺃﻋ ﹶﻈ ‪‬ﻢ ﻏﻨﻴﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒ‪‬ﻌﺚِ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﹶﻻ ﺃﹸﺧﺒِﺮ ﹸﻛ ْﻢ ِﺑﺄﹶﺳ ‪‬ﺮ ‪‬‬ ‫ﺐ‬ ‫ﻼ ﹶﺓ ﺍﻟﻐ‪‬ﺪﺍﺓِ‪ ،‬ﹸﺛﻢ‪ ‬ﺃﹶﻋ ﹶﻘ ‪‬‬ ‫ﺻﹶ‬ ‫ﺼﻠﱠﻰ ﻓﻴ ِﻪ ‪‬‬ ‫ﺴ ‪‬ﻦ ﻭ‪‬ﺿﻮﺀَﻩ‪ ،‬ﹶﺛ ‪‬ﻢ ‪‬ﻋ ‪‬ﻤ ‪‬ﺪ ﺇﱃ ﺍﳌﹶﺴﺠِﺪ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺗﻮﺿﹶﺄ ﰲ ﺑ‪‬ﻴِﺘ ِﻪ ﹶﻓﹶﺄ ْﺣ ‪‬‬ ‫ﻉ ﺍﻟ ﹶﻜ ‪‬ﺮ ﹶﺓ ﻭ‪‬ﺃ ْﻋ ﹶﻈ ‪‬ﻢ ﺍﻟ ‪‬ﻐﻨِﻴﻤ‪‬ﺔ(‪.‬‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﹶﻓﻘﹶﺪ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﺑِﺼﻼ ِﺓ ﺍﻟ ‪‬‬ ‫ﺖ ﲨﺎﻋ ﹰﺔ ﻣﻦ‬ ‫ﻭﰲ ﺍﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺳﻮﻯ ﻫﺬﻩ‪ ،‬ﻟﻜﻢ ﻫﺬﻩ ﺃﻣﺜﻠﻬﺎ ﻗﺎﻝ ﺍﳊﺎﻛﻢ‪ :‬ﺻﺤﺒ ‪‬‬ ‫ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻮﺟﺪ‪‬ﻢ ﳜﺘﺎﺭﻭﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‪ ،‬ﻳﻌﲏ ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻳ‪‬ﺼﻠﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‬ ‫ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻟﺘﻮﺍﺗﺮ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻴﻪ‪ ،‬ﻭﺇﻟﻴﻪ ﺃﺫﻫﺐ‪ ،‬ﻭﺇﻟﻴﻪ ﺃﺩﻋﻮ ﺍﺗ‪‬ﺒﺎﻋﹶﺎ ﻟﻸﺧﺒﺎﺭ ﺍﳌﺄﺛﻮﺭﺓ‪،‬‬ ‫ﻭﺍﻗﺘﺪﺍﺀ ﲟﺸﺎﻳﺦ ﺍﳊﺪﻳﺚ ﻓﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﻗﺪ ﺫﻛﺮ ﺍﻷﺧﺒﺎ ‪‬ﺭ ﺍﳌﺮﻓﻮﻋ ﹶﺔ ﰲ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻭﺍﺧﺘﻼﻑ‬ ‫ﺚ ﻳﺪﻓﻊ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺣﻜﻰ ﺃﻧﻪ ﺻﻠﻰ‬ ‫ﻋﺪﺩﻫﺎ‪ :‬ﻭﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺣﺪﻳ ﹼ‬ ‫ﺍﻟﻀﺤﻰ ﺃﺭﺑﻌﹰﺎ ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺭﺁﻩ ﰲ ﺣﺎﻝ ﻓﻌﻠِﻪ ﺫﻟﻚ‪ ،‬ﻭﺭﺁﻩ ﻏﲑ‪‬ﻩ ﰲ ﺣﺎ ٍﻝ ﺃﺧﺮﻯ ﺻﻠﻰ‬ ‫ﺚ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺼﻠﻲ ﺳﺘﺎﹰ‪،‬‬ ‫ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺭﺁﻩ ﺁﺧ ‪‬ﺮ ﰲ ﺣﺎﻝ ﺃﺧﺮﻯ ﺻﻼﻫﺎ ﲦﺎﻧﻴﺎﹰ‪ ،‬ﻭﲰﻌﻪ ﺁﺧﺮ ﳛ ﹼ‬ ‫ﻭﺁﺧﺮ ﳛﺚﱡ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺁﺧﺮ ﻋﻠﻰ ﻋﺸﺮ‪ ،‬ﻭﺁﺧﺮ ﻋﻠﻰ ﺛﻨﱵ ﻋﺸﺮﺓ‪ ،‬ﻓﺄﺧﱪ‬ ‫ﻱ ﻋﻦ ﺯﻳﺪ ﺑﻦ‬ ‫ﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻤﺎ ﺭﺃﻯ ﻭﲰﻊ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﻟﻨﺎ‪ ،‬ﻣﺎ ﺭ ِﻭ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ‬ ‫ﺖ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ﻷﰊ ﺫﺭ‪ :‬ﺃﻭﺻﲏ ﻳﺎ ﻋﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺃﺳﻠﻢ ﻗﺎﻝ‪ .‬ﲰﻌ ‪‬‬ ‫ﲔ‪ ،‬ﻭ ‪‬ﻣ ْﻦ‬ ‫ﺐ ﻣِﻦ ﺍﻟﻐ‪‬ﺎِﻓِﻠ ‪‬‬ ‫ﻀﺤ‪‬ﻰ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴﻦِ‪ ،‬ﹶﻟ ْﻢ ﻳ ﹾﻜ‪‬ﺘ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟ ‪‬‬ ‫ﺍﻟﻠﹼﻪ ج ﻛﻤﺎ ﺳﺄﻟﺘﲏ‪ ،‬ﻓﻘﺎﻝ؟ ) ‪‬ﻣ ْﻦ ‪‬‬ ‫ﺻﻠﱠﻰ‬ ‫ﻚ ﺍﻟ‪‬ﻴ ْﻮ ‪‬ﻡ ﹶﺫْﻧﺐ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ‪‬‬ ‫ﺤ ﹾﻘ ﹸﺔ ﹶﺫِﻟ ‪‬‬ ‫ﺻﻠﱠﻰ ِﺳ‪‬ﺘﺎﹰ‪ ،‬ﹶﻟ ْﻢ ‪‬ﻳ ﹾﻠ ‪‬‬ ‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟﻌ‪‬ﺎﺑِﺪﻳﻦ‪ ،‬ﻭﻣ‪‬ﻦ ‪‬‬ ‫ﺻﻠﹰﻰ ﺃﺭﺑ‪‬ﻌﺎﹰ‪ ،‬ﻛِﺘ ‪‬‬ ‫‪‬‬ ‫ﳉﻨ‪‬ﺔ(‪.‬‬ ‫ﺻﻠﱠﻰ ‪‬ﻋﺸْﺮﹰﺍ ﺑ‪‬ﲎ ﺍﻟﻠﱠﻪ ﹶﻟﻪ‪ ‬ﺑﻴْﺘﺎ ﰲ ﺍ ﹶ‬ ‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟﻘﹶﺎِﻧِﺘﲔ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ‪‬‬ ‫ﺛﹶﻤﺎﻧِﻴﺎﹶ‪ ،‬ﻛﹸِﺘ ‪‬‬ ‫ﻭﻗﺎﻝ ﳎﺎﻫﺪ‪ :‬ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮﻣﹰﺎ ﺍﻟﻀﺤﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﻳﻮﻣﹰﺎ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﰒ ﻳﻮﻣﹰﺎ‬ ‫ﺨِﺒ ٍﺮ‬ ‫ِﺳ‪‬ﺘﺎﹰ‪ ،‬ﰒ ﻳﻮﻣﹰﺎ ﲦﺎﻧﻴﹰﺎ ﰒ ﺗﺮ ‪‬ﻙ‪ .‬ﻓﺄﺑﺎﻥ ﻫﺬﺍ ﺍﳋﱪ ﻋﻦ ﺻﺤﺔ ﻣﺎ ﻗﻠﻨﺎ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﺧﱪ ﻛﻞ ﻣ‪ْ ‬‬ ‫ﳑﻦ ﺗﻘﺪﻡ ﺃﻥ ﻳﻜﻮﻥ ﺇﺧﺒﺎﺭ‪‬ﻩ ﻟِﻤﺎ ﺃﺧﱪ ﻋﻨﻪ ﰲ ﺻﻼﺓ ﺍﻟﻀ‪‬ﺤﻰ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺷﺎﻫﺪﻩ ﻭﻋﺎﻳﻨﻪ‪.‬‬ ‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ :‬ﺃﻥ ﻳ‪‬ﺼﻠﹼﻴﻬﺎ ﻣﻦ ﺃﺭﺍﺩ ﻋﻠﻰ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﻌﺪﺩ‪.‬‬ ‫ﻱ ﻫﺬﺍ ﻋﻦ ﻗﻮﻡ ﻣﻦ ﺍﻟﺴﻠﻒ ﺣﺪﺛﻨﺎ ﺍﺑ ‪‬ﻦ ﲪﻴﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺳﺄﻝ‬ ‫ﻭﻗﺪ ﺭ ِﻭ ‪‬‬ ‫ﺭﺟﻞ ﺍﻷﺳﻮﺩ‪ ،‬ﻛﻢ ﺃﺻﻠﻲ ﺍﻟﻀﺤﻰ؟ ﻗﺎﻝ‪ :‬ﻛﻢ ﺷﺌﺖ‪.‬‬ ‫ﻭﻃﺎﺋﻔﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﺫﻫﺒﺖ ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺭﺟ‪‬ﺤﺘﻬﺎ ﻣﻦ ﺟﻬﺔ ﺻﺤﺔ ﺇﺳﻨﺎﺩﻫﺎ‪،‬‬ ‫ﻭﻋﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ ﲟﻮﺟﺒﻬﺎ‪ ،‬ﻓﺮﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳ‪‬ﺼﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺃﺑﻮ‬


‫‪١٩٣‬‬ ‫ﺑﻜﺮ‪ ،‬ﻭﻻ ﻋﻤﺮ‪ .‬ﻗﻠﺖ‪ :‬ﻓﺎﻟﻨﱯ ج ﻗﺎﻝ‪ :‬ﻻ ﺇﺧﺎﻟﻪ)‪ .(٥٥٦‬ﻭﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻛﹸﻠﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﺻﻠﱠﻰ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﺇﻻ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻌﺎﺫ ﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺷﻌﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﻓﻀﻴﻞ ﺑﻦ ﻓﹶﻀﺎﻟﺔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺭﺃﻯ ﺃﺑﻮ ﺑﻜﺮﺓ ﻧﺎﺳﹰﺎ‬ ‫ﻳ‪‬ﺼﻠﻮﻥ ﺍﻟﻀﺤﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧﻜﻢ ﻟﺘﺼﻠﻮﻥ ﺻﻼﺓ ﻣﺎ ﺻﻼﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﻻ ﻋﺎ ‪‬ﻣﺔﹸ ﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ﻭﰲ )ﺍﳌﻮﻃﺄ(‪ :‬ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﺳﺒ‪‬ﺢ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺳ‪‬ﺒﺤ ﹶﺔ ﺍﻟﻀ‪‬ﺤﻰ ﻗﻂﱡ‪ ،‬ﻭﺇﱐ ﻷﺳ‪‬ﺒﺤ‪‬ﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻟ‪‬ﻴ ‪‬ﺪﻉ‪‬‬ ‫ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﳛﺐ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﹶﻓﻴ‪‬ﻔﺮﺽ ﻋﻠﻴﻬﻢ)‪.(٥٥٧‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺑﻄﱠﺎﻝ‪ :‬ﻓﺄﺧﺬ ﻗﻮﻡ ﻣﻦ ﺍﻟﺴ‪‬ﻠﻒ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﱂ ‪‬ﻳﺮ‪‬ﻭﺍ‬ ‫ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇ‪‬ﺎ ﺑﺪﻋﺔ‪ ،‬ﺭﻭﻯ ﺍﻟﺸﻌﱯ‪ ،‬ﻋﻦ ﻗﻴﺲ ﺑﻦ ﻋ‪‬ﺒﻴﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ‬ ‫ﺴ‪‬ﻨ ﹶﺔ ﻛﻠﱠﻬﺎ‪ ،‬ﻓﻤﺎ ﺭﺃﻳﺘ‪‬ﻪ ﻣﺼﻠﻴﹰﺎ ﺍﻟﻀﺤﻰ‪ .‬ﻭﺭﻭﻯ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﺳﻌﺪ‬ ‫ﺃﺧﺘﻠِﻒ ﺇﱃ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟ ‪‬‬ ‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻛﺎﻥ ﻻ ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ‪ .‬ﻭﻋﻦ ﳎﺎﻫﺪ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺃﻧﺎ ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﺫﺍ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﺟﺎﻟﺲ ﻋﻨﺪ ﺣ‪‬ﺠﺮﺓ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴﺠﺪ ‪‬ﻳﺼﻠﻮﻥ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻓﺴﺄﻟﻨﺎﻩ ﻋﻦ ﺻﻼ‪‬ﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﺪﻋﺔ‪ .،‬ﻭﻗﺎﻝ‬ ‫ﺖ ﺍﻟِﺒﺪْﻋ ﹸﺔ‪.‬‬ ‫ﻣﺮﺓ‪ :‬ﻭﻧِﻌ ‪‬ﻤ ِ‬ ‫ﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺍﺑﺘﺪﻉ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻓﻀﻞ ﺻﻼﺓ ﻣِﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻌﱯ‪ :‬ﲰﻌ ‪‬‬ ‫ﺍﻟﻀﺤﻰ‪ ،‬ﻭﺳﺌﻞ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺼﻠﻮﺍﺕ ﲬﺲ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺛﺎﻟﺜﺔ ﺇﱃ ﺍﺳﺘﺤﺒﺎﺏ ﻓﻌﻠﻬﺎ ِﻏ‪‬ﺒﺎﹰ‪ ،‬ﻓﺘ‪‬ﺼﻠﻰ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺩﻭﻥ ﺑﻌﺾ‪،‬‬ ‫ﻭﻫﺬﺍ ﺃﺣ ‪‬ﺪ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﺣﻜﺎﻩ ﺍﻟﻄﱪﻱ ﻋﻦ ﲨﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﺭﻭﻯ‬ ‫ﺖ ﻟﻌﺎﺋﺸﺔ ﺃﻛﺎ ﹶﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﻳ‪‬ﺼﻠﻲ‬ ‫ﺍﳉﹸﺮﻳﺮﻱ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺷ‪‬ﻘﻴﻖ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬ ‫ﺍﻟﻀﺤﻰ؟ ﻗﺎﻟﺖ‪ :‬ﻻ ﺇﻻ ﺃﻥ ﻳ‪‬ﺠﻲ َﺀ ﻣِﻦ ﻣﻐﻴﺒﻪ)‪ (٥٥٨‬ﰒ ﺫﻛﺮ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ‪ ،‬ﺣﱴ ﻧﻘﻮﻝ ﻻ ﻳﺪﻋﻬﺎ‪ ،‬ﻭﻳﺪﻋﻬﺎ ﺣﱴ ﻧﻘﻮﻝ‪ :‬ﻻ ﻳﺼﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﺗﻘﺪﻡ‪ .‬ﰒ ﻗﺎﻝ ﻛﺬﺍ ﺫﻛﺮ ﻣﻦ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻣِﻦ ﺍﻟﺴﻠﻒ ﻭﺭﻭﻯ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ‬ ‫)‪ (٥٥٦‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٥٥٧‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٥٣ ،١٥٢/١‬‬ ‫)‪ (٥٥٨‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪١٩٤‬‬ ‫ﺍﻟﺸﻬﻴﺪ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﻳ‪‬ﺼﻠﻴﻬﺎ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻳﺪﻋﻬﺎ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻳﻌﲏ ﺻﻼ ﹶﺓ‬ ‫ﺍﻟﻀﺤﻰ ﻭﺭﻭﻯ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺗﻰ ﻣﺴﺠﺪ ﻗﹸﺒﺎﺀ‪ ،‬ﺻﻠﱠﻰ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﺗﻴﻪ ﻛ ﱠﻞ ﺳﺒﺖ‪ .‬ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻗﺎﻝ‬ ‫ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﳛﺎﻓﻈﻮﺍ ﻋﻠﻴﻬﺎ ﻛﺎﳌﻜﺘﻮﺑﺔ‪ ،‬ﻭﻳ‪‬ﺼﻠﻮﻥ ﻭﻳﺪﻋﻮﻥ ﻳﻌﲏ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‪.‬‬ ‫ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ :‬ﺇﱐ ﻷﺩﻉ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻭﺃﻧﺎ ﺃﺷﺘﻬﻴﻬﺎ‪ ،‬ﳐﺎﻓﺔ ﺃﻥ ﺃﺭﺍﻫﺎ ﺣﺘﻤﹰﺎ ﻋﻠﻲ‬ ‫ﻭﻗﺎﻝ ﻣﺴﺮﻭﻕ‪ :‬ﻛﻨﺎ ﻧﻘﺮﺃ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻨﺒﻘﻰ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﰒ ﻧﻘﻮﻡ‪ ،‬ﻓﻨﺼﻠﻲ‬ ‫ﺍﻟﻀﺤﻰ‪ ،‬ﻓﺒﻠﻎ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻟِﻢ ﺗ‪‬ﺤﻤ‪‬ﻠﻮﻥ ﻋﺒﺎ ‪‬ﺩ ﺍﷲ ﻣﺎ ﱂ ﻳ‪‬ﺤﻤ‪‬ﻠﻬﻢ ﺍﻟﻠﱠﻪ؟! ﺇﻥ‬ ‫ﺠﻠﹶﺰ ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ ﰲ ﻣﱰﻟﻪ‪.‬‬ ‫ﻛﻨﺘﻢ ﻻ ‪‬ﺑﺪ‪ ‬ﻓﺎﻋﻠﲔ‪ ،‬ﻓﻔﻲ ﺑﻴﻮﺗﻜﻢ ﻭﻛﺎﻥ ﺃﺑﻮ ِﻣ ْ‬ ‫ﻗﺎﻝ ﻫﺆﻻﺀ‪ :‬ﻭﻫﺬﺍ ﺃﻭﱃ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﻣﺘﻮﻫ ‪‬ﻢ ﻭﺟﻮﺑ‪‬ﻬﺎ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻛﻮﻧ‪‬ﻬﺎ ﺳﻨ ﹶﺔ‬ ‫ﺸ ‪‬ﺮ ﱄ ﹶﺃﺑ‪‬ﻮﺍﻱ ﻣﺎ ‪‬ﺗﺮ‪‬ﻛﺘﻬﺎ)‪ .(٥٥٩‬ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﺗ‪‬ﺼﻠﻴﻬﺎ ﰲ‬ ‫ﺭﺍﺗﺒ ﹰﺔ ﻭﳍﺬﺍ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻟﻮ ﻧ‪ِ ‬‬ ‫ﺍﻟﺒﻴﺖ ﺣﱴ ﻻ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺭﺍﺑﻌﺔ ﺇﱃ ﺃ‪‬ﺎ ﺗ‪‬ﻔﻌﻞ ﺑﺴﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﺇﳕﺎ ﻓﻌﻠﻬﺎ‬ ‫ﺑﺴﺒﺐ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺻﻼﺗﻪ ج ﻳﻮ ‪‬ﻡ ﺍﻟﻔﺘﺢ ﲦﺎﻥ ﺭﻛﻌﺎﺕ ﺿﺤﻰ‪ ،‬ﺇﳕﺎ ﻛﺎﻧﺖ ﻣِﻦ ﺃﺟﻞ ﺍﻟﻔﺘﺢ‪،‬‬ ‫ﻭﺃﻥ ﺳﻨﺔ ﺍﻟﻔﺘﺢ ﺃﻥ ﺗﺼﻠﻰ ﻋﻨﺪﻩ ﲦﺎﻥ ﺭﻛﻌﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻣﺮﺍﺀ ﻳ‪‬ﺴﻤﻮ‪‬ﺎ ﺻﻼﺓ ﺍﻟﻔﺘﺢ ﻭﺫﻛﺮ‬ ‫ﻱ ﰲ )ﺗﺎﺭﳜﻪ( ﻋﻦ ﺍﻟﺸﻌﱯ ﻗﺎﻝ‪ :‬ﳌﺎ ﻓﺘﺢ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳊِﺠﺮﺓ‪ ،‬ﺻﻠﹶﻰ ﺻﻼﺓ‬ ‫ﺍﻟﻄﱪ ‪‬‬ ‫ﺍﻟﻔﺘﺢ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ ﱂ ﻳ‪‬ﺴﻠﻢ ﻓﻴﻬﻦ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﻮﻝ ﺃﻡ ﻫﺎﱏﺀ‪) :‬ﻭﺫﻟﻚ‬ ‫ﺿﺤﻰ(‪ .‬ﺗﺮﻳﺪ ﺃﻥ ﻓﻌﻠﻪ ﳍﺬﻩ ﺍﻟﺼﻼﺓ ﻛﺎﻥ ﺿﺤﻰ‪ ،‬ﻻ ﺃﻥ ﺍﻟﻀﺤﻰ ﺍﺳﻢ ﻟﺘﻠﻚ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﺻﻼﺗﻪ ﰲ ﺑﻴﺖ ﻋِﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻓﺈﳕﺎ ﻛﺎﻧﺖ ﻟﺴﺒﺐ ﺃﻳﻀﺎﹶ‪ ،‬ﻓﺈﻥ ِﻋﺘْﺒﺎﻥ ﻗﺎﻝ ﻟﻪ‪:‬‬ ‫ﺕ ﺑﺼﺮﻱ‪ ،‬ﻭﺇ ﱠﻥ ﺍﻟﺴﻴﻮﻝ ﲢﻮ ﹸﻝ ﺑﻴﲏ ﻭﺑﲔ ﻣﺴﺠﺪ ﻗﻮﻣﻲ‪ ،‬ﻓﹶﻮﺩِﺩﺕ‪ ‬ﺃﻧﻚ ﺟﺌﺖ‪،‬‬ ‫ﺇﻧ‪‬ﻲ ﺃﻧﻜﺮ ‪‬‬ ‫ﺖ ﰲ ﺑﻴﱵ ﻣﻜﺎﻧﹰﺎ ﺃﲣﺬﻩ ﻣﺴﺠﺪﺍﹶ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﻓﻌﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ( ﻗﺎﻝ‪ :‬ﻓﻐﺪﺍ ﻋﻠ ‪‬ﻲ‬ ‫ﻓﺼﻠﻴ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﺑﻮ ﺑﻜﺮ ﻣﻌﻪ ﺑﻌﺪﻣﺎ ﺃﺷﺘ ‪‬ﺪ ﺍﻟﻨﻬﺎ ‪‬ﺭ ﻓﺎﺳﺘﺄﺫﻥ ﺍﻟﻨﱯ ج ﻓﺄﺫﻧﺖ ﻟﻪ‪ ،‬ﻓﻠﻢ ﳚﻠِﺲ‬ ‫ﻚ(‪،‬؟ ﻓﺄﺷﺮﺕ ﺇﻟﻴﻪ ﻣﻦ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﹸﺣﺐ ﺃﻥ‬ ‫ﺻﱢﻠ ‪‬ﻲ ﻣِﻦ ﺑ‪‬ﻴِﺘ ‪‬‬ ‫ﺐ ﺃﹶﻥ ﺃ ‪‬‬ ‫ﺣﱴ ﻗﺎﻝ‪) :‬ﺃﻳﻦ ِﲢ ‪‬‬ ‫ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻡ ﻭﺻﻔﻔﻨﺎ ﺧﻠﻔﻪ‪ ،‬ﻭﺻﻠﻰ‪ ،‬ﰒ ﺳﻠﻢ‪ ،‬ﻭﺳﻠﻤﻨﺎ ﺣﲔ ﺳﻠﻢ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪.(٥٦٠‬‬ ‫)‪ (٥٥٩‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٥٣/١‬‬ ‫)‪ (٥٦٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٠/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٣٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٠٥/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٧٥٤‬ﻭﺃﲪﺪ‬ ‫ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٥٠ ،٤٤٩/٥‬‬


‫‪١٩٥‬‬ ‫ﻓﻬﺬﺍ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻭﻗﺼﺘﻬﺎ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﺧﺘﺼﺮﻩ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻋﻦ‬ ‫ﻋِﺘﺒﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﷲ ج ﺻﻠﱠﻰ ﰲ ﺑﻴﱵ ﺳ‪‬ﺒﺤﺔ ﺍﻟﻀﺤﻰ‪ ،‬ﻓﻘﺎﻣﻮﺍ ﻭﺭﺍﺀﻩ ﻓﺼﱠﻠﻮْﺍ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ‪ :‬ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ ﺇﻻ ﺃﻥ ‪‬ﻳ ﹾﻘ ‪‬ﺪ ‪‬ﻡ ِﻣ ْﻦ ﻣﻐﻴﺒﻪ‪،‬‬ ‫ﻓﻬﺬﺍ ﻣﻦ ﺃﺑﲔ ﺍﻷﻣﻮﺭ ﺃﻥ ﺻﻼﺗﻪ ﳍﺎ ﺇﳕﺎ ﻛﺎﻧﺖ ﻟﺴﺒﺐ‪ ،‬ﻓﺈﻧﻪ ج ﻛﺎﻥ ﺇﺫﺍ‪ .‬ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻦ ﺳﻔﺮ‪،‬‬ ‫ﺑﺪﺃ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻓﺼﻠﻰ ﻓﻴﻪ ﺭﻛﻌﺘﲔ)‪.(٥٦١‬‬ ‫ﻓﻬﺬﺍ ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ‪ ،‬ﻭﻋﺎﺋﺸ ﹸﺔ ﺃﺧﱪﺕ ‪‬ﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﺎﺋﻠ ﹸﺔ‪) :‬ﻣﺎ ﺻﻠﱠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﻂ(‪.‬‬ ‫ج ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ ﻗ ﹼ‬ ‫ﻓﺎﻟﺬﻱ ﺃﺛﺒﺘﺘﻪ ﻓﻌﻠﻬﺎ ﺑﺴﺒﺐ‪ ،‬ﻛﻘﺪﻭﻣﻪ ﻣﻦ ﺳﻔﺮ‪ ،‬ﻭﻓﺘﺤﻪ‪ ،‬ﻭﺯﻳﺎﺭﺗِﻪ ﻟﻘﻮﻡ ﻭﳓﻮﻩ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺗﻴﺎﻧ‪‬ﻪ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻟﻠﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ‬ ‫ﺖ ﺍﺑ ‪‬ﻦ ﺃﰊ ﺃﻭﰱ‬ ‫ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﺳﻠﻤﺔ ﺑﻦ ﺭﺟﺎﺀ‪ ،‬ﺣﺪ‪‬ﺛﺘﻨﺎ ﺍﻟﺸﻌﺜﺎﺀ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺻﻠﻰ ﺍﻟﻀ‪‬ﺤﻰ ﺭﻛﻌﺘﲔ ﻳﻮﻡ ‪‬ﺑﺸ‪‬ﺮ ﺑﺮﺃﺱ ﺃﰊ ﺟﻬﻞ‪ .‬ﻓﻬﺬﺍ ﺇﻥ ﺻ ‪‬ﺢ ﻓﻬﻲ ﺻﻼﺓ ﺷﻜﺮ ﻭﻗﻌﺖ‬ ‫ﻱ ﻧﻔﺘﻪ‪ ،‬ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺗﺼﻠﻮ‪‬ﺎ ﻟﻐﲑ ﺳﺒﺐ‪،‬‬ ‫ﻭﻗﺖ ﺍﻟﻀﺤﻰ‪ ،‬ﻛﺸ‪‬ﻜﺮ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺬ ‪‬‬ ‫ﻒ ﻟﺴﻨﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﻓﻌﻠﹸﻬﺎ ﻟﻐﲑ‬ ‫ﻭﻫﻲ ﱂ ﺗﻘﻞ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻻ ﳐﺎﻟ ‪‬‬ ‫ﺾ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺴﺘﻐﲏ ﻋﻨﻬﺎ ﺑﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺈﻥ‬ ‫ﺳﺒﺐ‪ .‬ﻭﻗﺪ ﺃﻭﺻﻰ ‪‬ﺎ ﻭﻧﺪﺏ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺣ ‪‬‬ ‫ﻓﻴﻪ ﻏﹸﻨﻴﺔ ﻋﻨﻬﺎ ﻭﻫﻲ ﻛﺎﻟﺒﺪﻝ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﻫ‪ ‬ﻮ ﺍﻟﱠﺬﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﹶﻠْﻴ ﹶﻞ ﻭﺍﻟﻨ‪‬ﻬﺎ ‪‬ﺭ ِﺧ ﹾﻠ ﹶﻔ ﹰﺔ ِﻟﻤ‪‬ﻦ‬ ‫ﺃﹶﺭﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ‪‬ﻳﺬﱠﻛﱠ ‪‬ﺮ ﺃ ْﻭ ﺃﺭﺍ ‪‬ﺩ ﺷ‪‬ﻜﻮ ‪‬ﺭﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [٦٢ :‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ :‬ﻋﻮﺿﹰﺎ‬ ‫ﻭﺧﻠﻔﹰﺎ ﻳﻘﻮﻡ ﺃﺣﺪ‪‬ﳘﺎ ﻣﻘﺎ ‪‬ﻡ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻤﻦ ﻓﺎﺗﻪ ﻋﻤﻞ ﰲ ﺃﺣﺪﳘﺎ‪ ،‬ﻗﻀﺎﻩ ﰲ ﺍﻵﺧﺮ‪.‬‬ ‫ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻓﺄﺩﻭﺍ ﻟﻠﹼﻪ ﻣﻦ ﺃﻋﻤﺎﻟﻜﻢ ﺧﲑﹰﺍ ﰲ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻣﻄﻴ‪‬ﺘﺎﻥ‬ ‫ﺱ ﺇﱃ ﺁﺟﺎﳍﻢ‪ ،‬ﻭﻳ‪‬ﻘﺮ‪‬ﺑﺎﻥ ﻛ ﱠﻞ ﺑﻌﻴﺪ‪ ،‬ﻭﻳﺒﻠﻴﺎﻥ ﻛ ﱠﻞ ﺟﺪﻳﺪ‪ ،‬ﻭﻳ‪‬ﺠﻴﺌﺎﻥ ﺑﻜ ﱠﻞ‬ ‫ﺤﻤ‪‬ﺎﻥ ﺍﻟﻨﺎ ‪‬‬ ‫ﻳ‪‬ﻘ ِ‬ ‫ﻣﻮﻋﻮﺩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺷﻘﻴﻖ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻓﺎﺗﺘﲏ ﺍﻟﺼﻼ ﹸﺓ‬ ‫ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺩﺭﻙ ﻣﺎ ﻓﺎﺗﻚ ﻣِﻦ ﻟﻴﻠﺘﻚ ﰲ ‪‬ﺎﺭﻙ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭﺟﻞ ﺟﻌﻞ ﺍﻟﻠﻴ ﹶﻞ ﻭﺍﻟﻨﻬﺎﺭ‬ ‫ﺧِﻠﻔﺔ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳ ﹼﺬﻛﹼﺮ ﺃﻭ ﺃﺭﺍﺩ ﺷ‪‬ﻜﻮﺭﺍ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻓِﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻴﻬﺎ‬ ‫)‪ (٥٦١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٧/١‬ﻭﻣﺴﻠﻢ )‪ ،(٧١٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٧٨١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٥٤/٢‬‬ ‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣١/٦‬‬


‫‪١٩٦‬‬ ‫ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻳﺪﻋﻬﺎ ﻋﺸﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻻ ﻳﺼﻠﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻰ ﻣﺴﺠﺪ ﻗﹸﺒﺎﺀ‪ ،‬ﺻﻼﻫﺎ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻳﺄﺗﻴﻪ ﻛ ﱠﻞ ﺳﺒﺖ ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﻣﻨﺼﻮﺭ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﻳ‪‬ﺤﺎﻓﻈﻮﺍ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻼ‬ ‫ﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻛﺎﳌﻜﺘﻮﺑﺔ‪ ،‬ﻭﻳﺼﻠﻮﻥ ﻭﻳ‪‬ﺪﻋﻮﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣِﻦ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻛﺎﻥ ﺿﺨﻤﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻨﱯ ج‪ :‬ﺇﱐ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﹸﺻﻠ ‪‬ﻲ ﻣﻌﻚ‪ ،‬ﻓﺼﻨﻊ ﻟﻠﻨﱯ‬ ‫ﻑ ﺣﺼﲑ ﲟﺎﺀ‪ ،‬ﻓﺼﻠﻰ ﻋﻠﻴﻪ ﺭﻛﻌﺘﲔ ﻗﺎﻝ ﺃﻧﺲ‬ ‫ج ﻃﻌﺎﻣﺎﹰ‪ ،‬ﻭﺩﻋﺎﻩ ﺇﱃ ﺑﻴﺘﻪ‪ ،‬ﻭﻧﻀﺢ ﻟﻪ ﻃﺮ ‪‬‬ ‫ﻣﺎ ﺭﺃﻳﺘﻪ ﺻﻠﻰ ﺍﻟﻀﺤﻰ ﻏﲑ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ)‪.(٥٦٢‬‬ ‫ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ ﻭﺁﺛﺎ ‪‬ﺭ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺟﺪﻫﺎ ﻻ ﺗﺪﻝ ﺇﻻ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺚ ﺍﻟﺘﺮﻏﻴﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻮﺻﻴ ﹸﺔ ‪‬ﺎ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﻛﺤﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬ ‫ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺃﻣﺎ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﻭﺃﰊ ﺫﺭ ﻻﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﺳﻨﺔ ﺭﺍﺗﺒﺔ ﻟﻜﻞ ﺃﺣﺪ‪ ،‬ﻭﺇﳕﺎ ﺃﻭﺻﻰ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺑﺬﻟﻚ‪ ،‬ﻷﻧﻪ ﻗﺪ‬ ‫ﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻛﺎﻥ ﳜﺘﺎﺭ ﺩﺭﺱ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻠﻴﻞ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺄﻣﺮﻩ ﺑﺎﻟﻀﺤﻰ ﺑﺪ ﹰﻻ‬ ‫ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﳍﺬﺍ ﺃﻣﺮﻩ ﺃﻻ ﻳﻨﺎﻡ ﺣﱴ ﻳﻮﺗﺮ‪ ،‬ﻭﱂ ﻳﺄﻣﺮ ﺑﺬﻟﻚ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﺳﺎﺋﺮ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻭﻋﺎﻣﺔ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﰲ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻣﻘﺎﻝ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﻨﻘﻄﻊ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﻮﺿﻮﻉ ﻻ‬ ‫ﻀﺤ‪‬ﻰ ﻭ ﹾﱂ‬ ‫ﻼ ِﺓ ﺍﻟ ‪‬‬ ‫ﺻﹶ‬ ‫ﳛﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻛﺤﺪﻳﺚ ﻳﺮﻭﻯ ﻋﻦ ﺃﻧﺲ ﻣﺮﻓﻮﻋﹰﺎ ) ‪‬ﻣ ْﻦ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﻡ ﻋﻠﻰ ‪‬‬ ‫ﻕ ِﻣ ْﻦ ﻧ‪‬ﻮ ٍﺭ ﰲ ﺑ‪‬ﺤ ٍﺮ ِﻣ ْﻦ ﻧﻮ ٍﺭ( ﻭﺿﻌﻪ ﺯﻛﺮﻳﺎ‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﻫ‪‬ﻮ ﰲ ‪‬ﺯ ْﻭ ‪‬ﺭ ٍ‬ ‫ﻳ‪‬ﻘ ﹶﻄ ْﻌﻬ‪‬ﺎ ﺇﻻ ‪‬ﻋ ْﻦ ِﻋﻠﹼﺔ‪ ،‬ﻛﻨ ‪‬‬ ‫ﺑﻦ ﺩ‪‬ﻭﻳﺪ ﺍﻟﻜِﻨﺪﻱ‪ ،‬ﻋﻦ ﲪﻴﺪ‪.‬‬ ‫ﺻﻠﱠﻰ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻳﻌﻠﻰ ﺑﻦ ﺃﺷﺪﻕ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺮﺍﺩ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪) :‬ﻣﻦ ‪‬‬ ‫ﺴ‪‬ﻨ ِﹶﺔ ﻣﻦ ﺍﻟ ‪‬ﺪ ْﻫ ِﺮ ﱠﰒ ﻳ‪‬ﻨﺴ‪‬ﺎﻫ‪‬ﺎ‬ ‫ﺼﻠﱢﻴﻬﺎ ﺍﻟ ‪‬‬ ‫ﻼ ﹶﺓ ﺍﻟﻀ‪‬ﺤﻰ‪ ،‬ﹶﻓﻠﹾﻴﺼﻠﻬﺎ ﻣ‪‬ﺘ ‪‬ﻌﺒ‪‬ﺪﺍﹰ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟ ‪‬ﺮﺟ‪ ‬ﹶﻞ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ِﻣْﻨﻜﹸﻢ ﺻ ﹶ‬ ‫ﺤ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﻗﹶﺔ ﺇﱃ ‪‬ﻭﹶﻟ ِﺪﻫ‪‬ﺎ ﺇﺫﺍ ﹶﻓ ﹶﻘﺪ‪‬ﺗﻪ( ﻓﻴﺎ ﻋﺠﺒﹰﺎ ﻟﻠﺤﺎﻛﻢ ﻛﻴﻒ ﳛﺘﺞ‬ ‫ﺤ ‪‬ﻦ ﺇﻟﻴ ِﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ِ‬ ‫‪‬ﻭ‪‬ﻳﺪ‪‬ﻋﻬ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﺘ ِ‬ ‫ﺚ ﰲ ﻛﺘﺎﺏ ﺃﻓﺮﺩﻩ ﻟﻠﻀﺤﻰ‪ ،‬ﻭﻫﺬﻩ ﻧﺴﺨﺔ ﻣﻮﺿﻮﻋﺔ‬ ‫‪‬ﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻭﻱ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬ ‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻌﲎ ﻧﺴﺨﺔ ﻳﻌﻠﻰ ﺑﻦ ﺍﻷﺷﺪﻕ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻯ‪ :‬ﺭﻭﻯ ﻳﻌﻠﻰ ﺑﻦ‬ ‫ﺍﻷﺷﺪﻕ‪ ،‬ﻋﻦ ﻋﻤﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﺮﺍﺩ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ :‬ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻨﻜﺮﺓ‪ ،‬ﻭﻫﻮ ﻭﻋ ‪‬ﻤﻪ‬ ‫ﻏ ‪‬ﲑ ﻣﻌﺮﻭﻓﲔ‪ ،‬ﻭﺑﻠﻐﻲ ﻋﻦ ﺃﰊ ﻣﺴﻬﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻴﻌﻠﻰ ﺑﻦ ﺍﻷﺷﺪﻕ‪ :‬ﻣﺎ ﲰﻊ ﻋﻤ‪‬ﻚ ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج؟ ﻓﻘﺎﻝ‪ :‬ﺟﺎﻣ ‪‬ﻊ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﻣﻮﻃﺄ ﻣﺎﻟﻚ‪ ،‬ﻭﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻟﻘﻲ ﻳﻌﻠﻰ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﺮﺍﺩ‪ ،‬ﻓﻠﻤﺎ ﹶﻛﺒِﺮ‪ ،‬ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﻻ ﺩِﻳﻦ ﻟﻪ‪،‬‬ ‫)‪ (٥٦٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٣٣/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٩١ ،١٨٤ ،١٣٠/٣‬‬


‫‪١٩٧‬‬ ‫ﻓﻮﺿﻌﻮﺍ ﻟﻪ ﺷﻬﺒﹰﺎ ﲟﺎﺋﱵ ﺣﺪﻳﺚ‪ ،‬ﻓﺠﻌﻞ ﳛﺪ‪‬ﺙ ‪‬ﺎ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ‬ ‫ﻱ ﺷﻲﺀ ﲰﻌﺘﻪ ﻣﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﺮﺍﺩ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ‪،‬‬ ‫ﺾ ﻣﺸﺎﻳﺦ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺃ ‪‬‬ ‫ﺑﻌ ‪‬‬ ‫ﻭﺟﺎﻣ ‪‬ﻊ ﺳﻔﻴﺎﻥ ﻻ ِﲢﻞﹸ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﲝﺎﻝ‪.‬‬ ‫ﺚ ﻋﻤﺮ ﺑﻦ ﺻ‪‬ﺒﺢ ﻋﻦ ﻣﻘﺎﺗﻞ ﺑﻦ ﺣﻴﺎﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﳌﺘﻘﺪﻡ‪ :‬ﻛﺎﻥ‬ ‫ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻀﺤﻰ ﺛﻨﱵ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ ﰲ‬ ‫)ﺻﻼﺓ ﺍﻟﻀﺤﻰ( ﻭﻫﻮ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ‪ ،‬ﺍﳌﺘﻬﻢ ﺑﻪ ﻋﻤﺮ ﺑﻦ ﺻﺒﺢ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺣﺪ‪‬ﺛﲏ‬ ‫ﳛﲕ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺟﺮﻳﺮ‪ ،‬ﻗﺎﻝ ﲰﻌﺖ ﻋﻤﺮ ﺑﻦ ﺻﺒﺢ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻭﺿﻌﺖ ﺧﻄﺒﺔ ﺍﻟﻨﱯ ج‪،‬‬ ‫ﺤ ﹼﻞ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻯ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻳﻀﻊ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻻ ‪‬ﻳ ِ‬ ‫ﻛﺘﺐ ﺣﺪﻳﺜﻪ ﺇﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻌﺠﺐ ﻣﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﺘﺮﻭﻙ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺯﺩﻱ‬ ‫ﻛﺬﺍﺏ‪.‬‬ ‫ﺚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﺑﺎﻥ‪ ،‬ﻋﻦ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﺣﺠﺎﺝ ﺑﻦ ﹸﻓﺮ‪‬ﺍﻓِﺼﺔ‪ ،‬ﻋﻦ‬ ‫ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ‬ ‫ﺕ ﺫﹸﻧﻮﺑﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺤ ِﺔ ﺍﻟﻀ‪‬ﺤﻰ‪ ،‬ﻏﹸ ِﻔ ‪‬ﺮ ْ‬ ‫ﻆ ‪‬ﻋﻠﹶﻰ ﺳﺒ ‪‬‬ ‫ﻣﻜﺤﻮﻝ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﹰﺎ )ﻣ‪‬ﻦ ﺣ‪‬ﺎﻓ ﹶ‬ ‫ﳉﺮ‪‬ﺍﺩِ‪ ،‬ﻭﺃﹶﻛﺜﺮ ِﻣ ْﻦ ﺯ‪‬ﺑ ِﺪ ﺍﻟﺒ‪‬ﺤ ِﺮ( ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻫﺬﺍ‪،‬‬ ‫ﻛﺎﻧﺖ ﻣﺜﻞ ‪‬ﻋ ‪‬ﺪ ِﺩ ﺍ ﹶ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﳕﲑ‪ :‬ﻫﻮ ﻛﺬﹼﺍﺏ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ‪ :‬ﻟﻴﺲ ﺑﺸﻲﺀ‪ ،‬ﻛﺬﺍﺏ ﺧﺒﻴﺚ ﻳﻀﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﺘﺮﻭ ‪‬ﻙ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻆ‬ ‫ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻟﻨﻬﺎﺱ ﺑﻦ ﻗﻬﻢ‪ ،‬ﻋﻦ ﺷﺪﺍﺩ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻳﺮﻓﻌﻪ )ﻣﻦ ﺣ‪‬ﺎﹶﻓ ﹶ‬ ‫ﺖ ﹶﺃ ﹾﻛﺜﹶﺮ ﻣِﻦ ‪‬ﺯ‪‬ﺑ ِﺪ ﺍﻟﺒﺤﺮ()‪ .(٥٦٣‬ﻭﺍﻟﻨﻬﺎﺱ‪،‬‬ ‫ﺕ ﹸﺫﻧ‪‬ﻮﺑ‪‬ﻪ ﻭ‪‬ﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ْ‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﻏﹸ ِﻔ ‪‬ﺮ ْ‬ ‫‪‬ﻋﹶﻠﻰ ﺷ‪ ‬ﹾﻔ ‪‬ﻌ ِﺔ ﺍﻟ ‪‬‬ ‫ﻗﺎﻝ ﳛﲕ‪ :‬ﻟﻴﺲ ﺑﺸﻲﺀ ﺿﻌﻴﻒ ﻛﺎﻥ ﻳﺮﻭﻱ ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﺷﻴﺎﺀ ﻣﻨﻜﺮﺓ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﻻﻳﺴﺎﻭﻯ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻛﺎﻥ ﻳﺮﻭﻱ ﺍﳌﻨﺎﻛﲑ‬ ‫ﻋﻦ ﺍﳌﺸﺎﻫﲑ‪ ،‬ﻭﳜﺎﻟﻒ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻻ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﻀﻄﺮﺏ‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﺗﺮﻛﻪ ﳛﲕ ﺍﻟﻘﻄﺎﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺣ‪‬ﻤﻴﺪ ﺑﻦ ﺻﺨﺮ‪ ،‬ﻋﻦ ﺍﳌﻘﱪﻱ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪،‬‬ ‫ﺑﻌﺜﹰﺎ ﺍﳊﺪﻳﺚﹶ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‪ .‬ﻓﺤﻤﻴﺪ ﻫﺬﺍ ﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﻭﺛﻘﻪ ﺁﺧﺮﻭﻥ‪،‬‬ ‫ﻭﺃﹸﻧ ِﻜ ‪‬ﺮ ﻋﻠﻴﻪ ﺑﻌﺾ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﻫﻮ ﳑﻦ ﻻ ﳛﺘﺞ ﺑﻪ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﻣﻮﺳﻰ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺜﲎ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ‬ ‫)‪ (٥٦٣‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٧٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٨٢‬‬


‫‪١٩٨‬‬ ‫ﺐ(‪،‬‬ ‫ﳉ‪‬ﻨ ِﺔ ِﻣ ْﻦ ﹶﺫ ‪‬ﻫ ٍ‬ ‫ﻀﺤ‪‬ﻰ‪ ،‬ﺑﲎ ﺍﷲ ﻟﻪ ﹶﻗﺼْﺮﹰﺍ ﰲ ﺍ ﹶ‬ ‫ﺻﻠﱠﻰ ﺍﻟ ‪‬‬ ‫ﻋﻤﻪ ﺛﹸﻤﺎﻣﺔ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻳﺮﻓﻌﻪ ) ‪‬ﻣ ْﻦ ‪‬‬ ‫ﻱ‪ :‬ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪.‬‬ ‫ﻓﻤﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻐﺮﺍﺋﺐ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬ ‪‬‬ ‫ﺠ ْﺰ ﱄ ‪‬ﻋ ْﻦ ﺃ ْﺭ‪‬ﺑ ِﻊ ﺭ ﹶﻛﻌ‪‬ﺎﺕ ﰱ ﺃ ‪‬ﻭ ِﻝ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻧﻌﻴﻢ ﺑﻦ ﳘﱠﺎﺭ‪) :‬ﺍﺑﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻻ ‪‬ﺗ ْﻌ ِ‬ ‫ﻚ ﺁ ِﺧ ‪‬ﺮﻩ‪ ،(‬ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﻭﺃﰊ ﺫﺭ‪ ،‬ﻓﺴﻤﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ‬ ‫ﺍﻟ‪‬ﻨﻬ‪‬ﺎﺭِ‪ ،‬ﹶﺃ ﹾﻛ ِﻔ ‪‬‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺍﻷﺭﺑﻊ ﻋﻨﺪﻱ ﻫﻲ ﺍﻟﻔﺠﺮ ﻭﺳﻨﺘﻬﺎ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺴ ‪‬ﺮ ﺃﻭ ﺍﻧﺪﻓﺎﻉ‬ ‫ﻭﻛﺎﻥ ﻣِﻦ ﻫﺪﻳﻪ ج ﻭﻫﺪﻱ ﺃﺻﺤﺎﺑﻪ ﺳﺠﻮ ‪‬ﺩ ﺍﻟﺸﻜﺮ ﻋﻨﺪ ﲡﺪ‪‬ﺩ ﻧِﻌﻤﺔ ﺗ ‪‬‬ ‫ﺴﺮ‪‬ﻩ‪ ،‬ﺧ ‪‬ﺮ ﷲ‬ ‫ﻧِﻘﻤﺔ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﳌﺴﻨﺪ( ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ ﺃﺗﺎﻩ ﺃﻣ ‪‬ﺮ ‪‬ﻳ ‪‬‬ ‫ﺳ‪‬ﺎﺟِﺪﹰﺍ ‪‬ﺷﻜﹾﺮﹰﺍ ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ)‪.(٥٦٤‬‬ ‫ﺨ ‪‬ﺮ ﻟﻠﹼﻪ ﺳ‪‬ﺎﺟِﺪﹰﺍ)‪.(٥٦٥‬‬ ‫ﺸ ‪‬ﺮ ﲝ‪‬ﺎ ‪‬ﺟﺔٍ‪ ،‬ﻓ ‪‬‬ ‫ﻭﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﻣﺎﺟﻪ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺑ‪ ‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﳌﺎ ﻛﺘﺐ ﺇﱃ‬ ‫ﻼ ‪‬ﻡ‬ ‫ﺴﹶ‬ ‫ﺴﻼﹶﻡ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ْﻤﺪ‪‬ﺍﻥﹶ‪ ،‬ﺍﻟ ‪‬‬ ‫ﳘﺪ‪‬ﺍﻥ‪ ،‬ﺧ ‪‬ﺮ ﺳﺎﺟﺪﹰﺍ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍﻟ ‪‬‬ ‫ﺍﻟﻨﱯ ج ﺑﺈﺳﻼﻡ ﹾ‬ ‫ﻋ‪‬ﻠﻰ ‪‬ﻫﻤْﺪﺍﻥ( ﻭﺻﺪﺭ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ)‪ (٥٦٦‬ﻭﻫﺬﺍ ﲤﺎﻣﻪ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻨﺪ‬ ‫ﺍﻟﺒﻴﻬﻘﻲ)‪.(٥٦٧‬‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﺳﺠﺪ ﺷﻜﺮﹰﺍ‬ ‫ﺖ‬ ‫ﳌﺎ ﺟﺎﺀﺗﻪ ﺍﻟﺒ‪‬ﺸﺮﻯ ﻣﻦ ﺭﺑﻪ‪ ،‬ﺃﻧﻪ ﻣﻦ ﺻﻠﱠﻰ ﻋﻠﻴﻚ‪ ،‬ﺻﱠﻠﻴْﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺳﻠﱠﻢ ﻋﻠﻴﻚ‪ ،‬ﺳﻠﻤ ‪‬‬ ‫ﻋﻠﻴﻪ)‪.(٥٦٨‬‬ ‫ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺭﻓﻊ ﻳﺪﻳﻪ‬ ‫ﺙ ﻣﺮﺍﺕ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﺇﻧ‪‬ﻲ ‪‬ﺳﹶﺄﹾﻟﺖ‪ ‬ﺭ‪‬ﰊ ﻭ ‪‬ﺷ ﹶﻔ ْﻌﺖ‪‬‬ ‫ﻓﺴﺄﻝ ﺍﻟﻠﹼﻪ ﺳﺎﻋﺔ‪ ،‬ﰒ ﺧ ‪‬ﺮ ﺳﺎﺟﺪﹰﺍ ﺛﻼ ﹶ‬ ‫ﺚ ﹸﺃﻣ‪‬ﱵ‪ ،‬ﻓﹶﺨ ‪‬ﺮﺭْﺕ ﺳ‪‬ﺎﺟِﺪﹰﺍ ﺷ‪ ‬ﹾﻜ ‪‬ﺮﹰﺍ ِﻟ ‪‬ﺮﺑ‪‬ﻲ‪ ،‬ﹸﺛﻢ‪ ‬ﺭ‪‬ﻓﻌﺖ ﺭﺃﺳْﻲ‪ ،‬ﹶﻓﺴ‪‬ﺄﻟﺖ‪ ‬ﺭﺑ‪‬ﻲ‬ ‫ﻷﻣ‪‬ﱵ‪ ،‬ﹶﻓﹶﺄ ْﻋﻄﹶﺎﱐ ﺛﻠﹸ ﹶ‬ ‫ﺚ ﺍﻟﺜﺎﱐ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻷﻣ‪‬ﱵ‪ ،‬ﹶﻓﹶﺄ ْﻋﻄﹶﺎﱐ ﺍﻟﺜﱡﻠ ﹶ‬ ‫ﺴﹶﺄﹾﻟﺖ‪ ‬ﺭﺑ‪‬ﻲ‬ ‫ﺨ ‪‬ﺮﺭ‪‬ﺕ ﺳ‪‬ﺎﺟﺪﹰﺍ ﺷﻜﹾﺮﹰﺍ ِﻟﺮ‪‬ﰊ ﹼﰒ ‪‬ﺭﻓﹶﻌﺖ ﺭ‪‬ﺃﺳﻲ‪ ،‬ﹶﻓ ‪‬‬ ‫)‪ (٥٦٤‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٥/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٥٧٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٧٧٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١٣٩٤‬‬ ‫)‪ (٥٦٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٩٢‬‬ ‫)‪ (٥٦٦‬ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥٢/٨‬‬ ‫)‪ (٥٦٧‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٣٦٩/٢‬‬ ‫)‪ (٥٦٨‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(١٩١/١‬‬


‫‪١٩٩‬‬ ‫ﺚ ﺍﻵ ‪‬ﺧﺮ‪ ،‬ﹶﻓﺨ‪‬ﺮ ‪‬ﺭﺕ‪ ‬ﺳﺎﺟﺪﹰﺍ ﻟﺮﺑ‪‬ﻲ()‪.(٥٦٩‬‬ ‫ُﻷﻣ‪‬ﱵ‪ ،‬ﻓﺄﻋﻄﹶﺎﱐ ﺍﻟﺜﱡﻠ ﹶ‬ ‫ﻭﺳﺠﺪ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﳌﺎ ﺟﺎﺀﺗﻪ ﺍﻟﺒﺸﺮﻯ ﺑﺘﻮﺑﺔ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ)‪.(٥٧٠‬‬ ‫ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺳﺠﺪ ﺣﲔ ﻭﺟﺪ ﺫﺍ ﺍﻟﺜﱡ ‪‬ﺪﻳ‪‬ﺔ ﰲ ﻗﺘﻠﻰ‬ ‫ﺍﳋﻮﺍﺭﺝ)‪.(٥٧١‬‬ ‫ﻭﺫﻛﺮ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼ‪‬ﺪﻳﻖ ﺭﺿﻲ ﺍﻟﹼﻠﻪ ﻋﻨﻪ‪ ،‬ﺳﺠﺪ ﺣﲔ ﺟﺎﺀﻩ‬ ‫ﻗﺘ ﹸﻞ ﻣﺴﻴﻠِﻤﺔ)‪.(٥٧٢‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺳﺠﻮد اﻟﻘﺮﺁن‬

‫ﺠ ‪‬ﺪ ﻭ‪‬ﺟﻬﻲ‬ ‫ﻛﺎﻥ ج‪ ،‬ﺇﺫﺍ ﻣ ‪‬ﺮ ﺑﺴﺠﺪﺓ‪ ،‬ﻛﺒ‪‬ﺮ ﻭﺳﺠﺪ‪ ،‬ﻭﺭﲟﺎ ﻗﺎﻝ ﰲ ﺳﺠﻮﺩﻩ ) ‪‬ﺳ ‪‬‬ ‫ِﻟﻠﹼﺬﻱ ‪‬ﺧﹶﻠ ﹶﻘﻪ‪ ‬ﻭ‪‬ﺻﻮ‪ ‬ﺭ ‪‬ﻩ ‪‬ﻭ ‪‬ﺷ ‪‬ﻖ ‪‬ﺳ ْﻤ ‪‬ﻌﻪ‪ ‬ﻭﺑ‪‬ﺼ ‪‬ﺮﻩ‪ِ ‬ﺑﺤ‪‬ﻮِﻟ ِﻪ ‪‬ﻭﻗﹸ ‪‬ﻮِﺗ ِﻪ()‪.(٥٧٣‬‬ ‫ﻭﺭﲟﺎ ﻗﺎﻝ‪) :‬ﺍﻟﻠﱠﻬﻢ ﺍﺣﻄﻂ ‪‬ﻋﻨ‪‬ﻲ ‪‬ﺎ ﻭِﺯﺭﺍ‪ ،‬ﻭﺍ ﹾﻛﺘ‪‬ﺐ ﱄ ‪‬ﺎ ﹶﺃ ْﺟ ‪‬ﺮﺍﹰ‪ ،‬ﻭﺍ ْﺟ ‪‬ﻌ ﹾﻠﻬ‪‬ﺎ ﱄ ِﻋْﻨ ‪‬ﺪ ‪‬ﻙ‬ ‫ﹸﺫ ْﺧ ‪‬ﺮﺍﹰ‪ ،‬ﻭﺗ‪‬ﻘﺒ‪‬ﻠﻬﺎ ِﻣﻨ‪‬ﻲ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘﺒ‪‬ﻠﺘ‪‬ﻬﺎ ﻣِﻦ ‪‬ﻋْﺒ ِﺪ ‪‬ﻙ ﺩﺍﻭ ‪‬ﺩ()‪ .(٥٧٤‬ﺫﻛﺮﳘﺎ ﺃﻫﻞ ﺍﻟﺴﻨﻦ‪.‬‬ ‫ﻭﱂ ﻳ‪‬ﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﱪ ﻟﻠﺮﻓﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﻳﺬﻛﺮﻩ ﺍﳋِﺮﻗﻲ‬ ‫ﻭﻣﺘﻘﺪﻣﻮ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﻻ ﻧ‪ِ ‬ﻘ ﹶﻞ ﻓﻴﻪ ﻋﻨﻪ ﺗﺸﻬﺪ ﻭﻻ ﺳﻼﻡ ﺍﻟﺒﺘﺔ ﻭﺃﻧﻜﺮ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺍﻟﺴﻼ ‪‬ﻡ ﻓﻴﻪ‪ ،‬ﻓﺎﳌﻨﺼﻮﺹ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﻧﻪ ﻻ ﺗﺸﻬ ‪‬ﺪ ﻓﻴﻪ ﻭﻻ ﺗﺴﻠﻴﻢ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺃﻣﺎ‬ ‫ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻓﻼ ﺃﺩﺭﻱ ﻣﺎ ﻫﻮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﻏﲑﻩ‪.‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﺳﺠﺪ ﰲ )ﺍﱂ ﺗﻨـﺰﻳﻞ(‪ ،‬ﻭﰲ )ﺹ(‪ ،‬ﻭﰲ )ﺍﻟﻨﺠﻢ( ﻭﰲ؟ )ﺇﺫﺍ‬ ‫ﻚ ﺍﻟﺬﻱ ‪‬ﺧﻠﹶﻖ(‪.‬‬ ‫ﺍﻟﺴ‪‬ﻤﺎﺀ ﺍﻧﺸﻘﱠﺖ(‪ ،‬ﻭﰲ )ﺍﻗﺮﺃ ﺑﺎﺳْﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺲ ﻋﺸﺮﺓ‪،‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﺃﻗﺮﺃﻩ ﲬ ‪‬‬ ‫)‪ (٥٦٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٧٧٥‬‬ ‫)‪ (٥٧٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٨٩/٥‬‬ ‫)‪ (٥٧١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﺭﻗﻢ )‪.(١٢٥٤ ،٨٤٤‬‬ ‫)‪ (٥٧٢‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٧١/٢‬‬ ‫)‪ (٥٧٣‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢١٧ ،٣١/٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٨٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤١٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪.(٢٢٢/٢‬‬ ‫)‪ (٥٧٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٧٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٥٣‬‬


‫‪٢٠٠‬‬ ‫ﺳﺠﺪﺓ‪ ،‬ﻣﻨﻬﺎ ﺛﻼﺙ ﰲ ﺍﳌﻔﺼ‪‬ﻞ‪ ،‬ﻭﰲ ﺳﻮﺭﺓ ﺍﳊﺞ ﺳﺠﺪﺗﺎﻥ)‪.(٥٧٥‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‪ ،‬ﺳﺠﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﺠﺪﺓ‪ ،‬ﻟﻴﺲ‬ ‫ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻔﺼ‪‬ﻞ ﺷﻲﺀ‪) :‬ﺍﻷﻋﺮﺍﻑ(‪ ،‬ﻭ)ﺍﻟﺮﻋﺪ(‪ ،‬ﻭ)ﺍﻟﻨﺤﻞ(‪ ،‬ﻭ)ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻭ)ﻣﺮﱘ(‪،‬‬ ‫ﻭ)ﺍﳊﺞ(‪ ،‬ﻭ)ﺳﺠﺪﺓ ﺍﻟﻔﺮﻗﺎﻥ(‪ ،‬ﻭ)ﺍﻟﻨﻤﻞ(‪ ،‬ﻭ)ﺍﻟﺴﺠﺪﺓ(‪ ،‬ﻭج‪ ،‬ﻭ)ﺳﺠﺪﺓ ﺍﳊﻮﺍﻣﻴﻢ(‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺭﻭﻯ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﻋﻦ ﺍﻟﻨﱯ ج ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﺠﺪﺓ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﻭﺍ ٍﻩ)‪.(٥٧٦‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﱂ ﻳﺴﺠﺪ ﰲ ﺍﳌﻔﺼﻞ‬ ‫ﻣﻨﺬ ﲢﻮﻝ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪ (٥٧٧‬ﻓﻬﻮ ﺣﺪﻳﺚ ﺿﻌﻴﻒ‪ ،‬ﰲ ﺇﺳﻨﺎﺩﻩ ﺃﺑﻮ ﻗﺪﺍﻣﺔ‬ ‫ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﻻ ﳛﺘﺞ ﲝﺪﻳﺜﻪ‪ .‬ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺃﺑﻮ ﻗﺪﺍﻣﺔ ﻣﻀﻄﺮِﺏ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ‬ ‫ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺻﺪﻭﻕ ﻋﻨﺪﻩ ﻣﻨﺎﻛﲑ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺒﺴﱵ‪:‬‬ ‫ﻛﺎﻥ ﺷﻴﺨﹰﺎ ﺻﺎﳊﹰﺎ ﳑﻦ ﻛﺜﺮ ﻭﳘﻪ ﻭﻋﻠﱠﻠﻪ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﲟﻄﺮ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﺸﺒﻬﻪ ﰲ‬ ‫ﺳﻮﺀ ﺍﳊﻔﻆ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻭﻋﻴﺐ ﻋﻠﻰ ﻣﺴﻠﻢ ﺇﺧﺮﺍ ‪‬‬ ‫ﺝ ﺣﺪﻳﺜﻪ ﺍﻧﺘﻬﻰ‬ ‫ﻛﻼﻣﻪ‪.‬‬ ‫ﻭﻻ ﻋﻴﺐ ﻋﻠﻰ ﻣﺴﻠﻢ ﰲ ﺇﺧﺮﺍﺝ ﺣﺪﻳﺜﻪ‪ ،‬ﻷﻧﻪ ﻳﻨﺘﻘﻲ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻣﺎ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻔﻈﻪ‪ ،‬ﻛﻤﺎ ﻳﻄﺮﺡ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺜﻘﺔ ﻣﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﻠِﻂ ﻓﻴﻪ‪ ،‬ﻓﻐﻠِﻂ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‬ ‫ﻣﻦ ﺍﺳﺘﺪﺭﻙ ﻋﻠﻴﻪ ﺇﺧﺮﺍ ‪‬‬ ‫ﺝ ﲨﻴﻊ ﺣﺪﻳﺚ ﺍﻟﺜﻘﺔ‪ ،‬ﻭﻣﻦ ﺿﻌ‪‬ﻒ ﲨﻴﻊ ﺣﺪﻳﺚ ﺳﲕﺀ ﺍﳊﻔﻆ‪،‬‬ ‫ﻓﺎﻷﻭﱃ‪ :‬ﻃﺮﻳﻘﺔ ﺍﳊﺎﻛﻢ ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻃﺮﻳﻘﺔ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﻭﺃﺷﻜﺎﻟﻪ‪ ،‬ﻭﻃﺮﻳﻘﺔ‬ ‫ﻣﺴﻠﻢ ﻫﻲ ﻃﺮﻳﻘﺔ ﺃﺋﻤﺔ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻭﺍﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫ﻚ ﺍﻟﹶﺬﻱ ‪‬ﺧﻠﹶﻖ(‪،‬‬ ‫ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﺳﺠﺪ ﻣﻊ ﺍﻟﻨﱯ ج ﰲ )ﺍﻗﺮﺃ ﺑﺎﺳْﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺸﻘﱠﺖ()‪ ،(٥٧٨‬ﻭﻫﻮ ﺇﳕﺎ ﺃﺳﻠﻢ ﺑﻌﺪ ﻣ‪‬ﻘﺪ‪‬ﻡ ﺍﻟﻨﱯ ج ﺍﳌﺪ‪‬ﻳﻨﺔ ﺑﺴﺖ ﺳﻨﲔ ﺃﻭ‬ ‫ﺴﻤ‪‬ﺎ ُﺀ ﺍْﻧ ‪‬‬ ‫ﻭﰲ )ﺇﺫﹶﺍ ﺍﻟ ‪‬‬ ‫ﺳﺒﻊ‪ ،‬ﻓﻠﻮ ﺗﻌﺎﺭﺽ ﺍﳊﺪﻳﺜﺎﻥ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻭﺗﻘﺎﻭﻣﺎ ﰲ ﺍﻟﺼﺤﺔ‪ ،‬ﻟﺘﻌﲔ ﺗﻘﺪ ‪‬ﱘ ﺣﺪﻳﺚ ﺃﰊ‬ ‫ﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ‬ ‫ﻫﺮﻳﺮﺓ‪ ،‬ﻷﻧﻪ ﻣﺜﺒﺖ ﻣﻌﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻢ ﺧﻔﻴﺖ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻜﻴﻒ ﻭﺣﺪﻳ ﹸ‬ ‫ﻏﺎﻳﺔ ﺍﻟﺼﺤ‪‬ﺔ ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻴﻪ ﻣﻦ ﺍﻟﻀﻌﻒ ﻣﺎ ﻓﻴﻪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫)‪ (٥٧٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٠١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٠٥٧‬ﻭﺍﳊﺎﻛﻢ )‪.(٢٢٣/١‬‬ ‫)‪ (٥٧٦‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٦٩ ،٥٦٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٥٦‬‬ ‫)‪ (٥٧٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٤٠٣‬‬ ‫)‪ (٥٧٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٥٧٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٧٤ ،٥٧٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٠٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(١٦٢/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٥٨‬‬


‫‪٢٠١‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺠﻤﻌﺔ وذآﺮ ﺧﺼﺎﺋﺺ ﻳﻮﻣﻬﺎ‬

‫ﺤﻦ‪ ‬ﺍﻵﺧﺮ‪‬ﻭ ﹶﻥ ﺍ َﻷ ‪‬ﻭﻟﹸﻮ ﹶﻥ ﺍﻟﺴ‪‬ﺎﺑِﻘﻮ ﹶﻥ‬ ‫ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻧ ْ‬ ‫ﺽ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠْﻴﻬِﻢ‪،‬‬ ‫‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ‪ ،‬ﺑْﻴ ‪‬ﺪ ﺃﻧ‪‬ﻬﻢ ﺃﻭﺗ‪‬ﻮﺍ ﺍﻟﻜﺘﺎﺏ ِﻣ ْﻦ ﹶﻗْﺒِﻠﻨ‪‬ﺎ‪ ،‬ﹸﺛﻢ‪ ‬ﻫﺬﹶﺍ ‪‬ﻳ ْﻮﻣ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﱠﻟﺬِﻱ ﻓﹶﺮ ‪‬‬ ‫ﺱ ﻟﹶﻨﺎ ﻓﻴﻪ ‪‬ﺗﺒ‪‬ﻊ‪ ،‬ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻏﺪﺍﹰ‪ ،‬ﻭﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬ﺑ ْﻌ ‪‬ﺪ ﹶﻏ ٍﺪ()‪.(٥٧٩‬‬ ‫ﻓﺎ ْﺧ‪‬ﺘﻠﹶﻔﻮﺍ ﻓِﻴﻪِ‪ ،‬ﻓﻬ‪‬ﺪﺍﻧ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﻪ‪ ،‬ﻭﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺣ‪‬ﺬﻳﻔﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺴْﺒﺖِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻟِﻠﻨ‪‬ﺼﺎﺭﻯ ‪‬ﻳ ْﻮﻡ‪‬‬ ‫ﳉﻤ‪‬ﻌﺔ ‪‬ﻣ ْﻦ ﻛﺎﻥ ﹶﻗْﺒﻠﹶﻨﺎ‪ ،‬ﻓﹶﻜﺎ ﹶﻥ ِﻟ ﹾﻠ‪‬ﻴﻬ‪‬ﻮ ِﺩ ﺍﻟ ‪‬‬ ‫ﺿﻞﱠ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ‪‬ﻦ ﺍ ﹸ‬ ‫ج )ﹶﺃ ‪‬‬ ‫ﻚ ﻫ‪‬ﻢ‬ ‫ﺖ ﻭﺍ َﻷ ‪‬ﺣﺪ‪ ،‬ﻭﻛﹶﺬِﻟ ‪‬‬ ‫ﺴْﺒ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﳉﹸﻤ‪ ‬ﻌ ﹶﺔ ﻭﺍﻟ ‪‬‬ ‫ﺍ َﻷ ‪‬ﺣﺪِ‪ ،‬ﻓﺠﺎﺀ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻨ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻬﺪ‪‬ﺍﻧ‪‬ﺎ ﻟﻴﻮ ِﻡ ﺍﳉﻤﻌﺔ ﹶﻓ ‪‬‬ ‫‪‬ﺗ‪‬ﺒ ‪‬ﻊ ﹶﻟﻨ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﳓﻦ ﺍﻵ ِﺧﺮ‪‬ﻭ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﻫ ِﻞ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻭﺍ َﻷﻭ‪‬ﻟﻮ ﹶﻥ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟﻘِﻴﺎ ‪‬ﻣﺔِ‪ ،‬ﺍ ﹶﳌﻘﹾﻀ ‪‬ﻲ ﳍﻢ ﻗﺒﻞ‬ ‫ﺍﳋﻼﺋِﻖ()‪.(٥٨٠‬‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﹶﺃﻓﹾﻀﻞ ﹶﺃﻳ‪‬ﺎ ِﻣﻜﹸﻢ‬ ‫ﺨﺔﹸ‪ ،‬ﺍﻟﺼ ْﻌ ﹶﻘﺔﹸ‪ ،‬ﻓﺄﻛِﺜﺮ‪‬ﻭﺍ ﻋﻠ ‪‬ﻲ ِﻣ ‪‬ﻦ‬ ‫ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﻤ ‪‬ﻌﺔِ‪ ،‬ﻓﻴﻪ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﻗﹸﺒﺾ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﻨ‪‬ﻔ ‪‬‬ ‫ﻒ ﺗ‪ْ ‬ﻌ ‪‬ﺮﺽ‪ ‬ﺻ‪‬ﻼﺗﻨ‪‬ﺎ‬ ‫ﻼ‪‬ﺗﻜﹸﻢ ﻣ‪‬ﻌﺮ‪‬ﻭﺿ ﹲﺔ ﻋﻠ ‪‬ﻲ( ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ‪‬ﻭ ﹶﻛْﻴ ‪‬‬ ‫ﺻﹶ‬ ‫ﺍﻟﺼ‪‬ﻼ ِﺓ ﻓﻴﻪ‪ ،‬ﻓِﺈﻥﱠ ‪‬‬ ‫ﺖ(‪) .‬ﺇ ﱠﻥ ﺍﻟﻠﹼﻪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﻋﻠﻰ ﺍﻷَﺭ ِ‬ ‫ﺽ ﹶﺃ ﹾﻥ ﺗ ﹾﺄﻛﹸ ﹶﻞ ﹶﺃ ْﺟﺴ‪‬ﺎ ‪‬ﺩ‬ ‫ﻚ ‪‬ﻭﹶﻗ ْﺪ ﹶﺃ ‪‬ﺭ ْﻣﺖ‪‬؟ )ﻳﻌﲏ‪ :‬ﻗ ْﺪ ‪‬ﺑﻠِﻴ ‪‬‬ ‫‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫)‪(٥٨١‬‬ ‫ﺍﻷﻧﺒﻴﺎ ِﺀ( ‪ .‬ﻭﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ‪ ،‬ﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ(‪.‬‬ ‫ﻭﰲ )ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺎﻝ‪ ) :‬ﺧْﻴﺮ‪ ‬ﻳ ْﻮ ٍﻡ‬ ‫ﺝ ﻣﻨﻬﺎ‪،‬‬ ‫ﳉ‪‬ﻨﺔﹶ‪ ،‬ﻭﻓﻴﻪ ﺃﹸﺧ ِﺮ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻓﻴﻪ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﺃ ْﺩ ِﺧ ﹶﻞ ﺍ ﹶ‬ ‫ﺲ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﺖ ﻓﻴﻪ ﺍﻟﺸ‪ْ ‬ﻤ ‪‬‬ ‫ﹶﻃﹶﻠ ‪‬ﻌ ْ‬ ‫ﳉﻤ‪ ‬ﻌ ِﺔ()‪ .(٥٨٢‬ﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ﻭﺻﺤﺤﻪ‬ ‫ﻭﻻ ﺗ‪‬ﻘﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ِﺇﻻﱠ ﰲ ‪‬ﻳ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ﺍﳊﺎﻛﻢ‪.‬‬ ‫ﳉﻤ‪‬ﻌﺔِ‪ ،‬ﻓﻴﻪ ﺧ‪ِ‬ﻠ ‪‬ﻖ‬ ‫ﻭﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﺃﻳﻀﹰﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﹰﺎ ) ‪‬ﺳﻴ‪ ‬ﺪ ﺍﻷﻳ‪‬ﺎﻡ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫)‪ (٥٧٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٤ ،٢٩٣/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٥٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٦ ،٨٥/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١٠٨٣‬‬ ‫)‪ (٥٨٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٥٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٧/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٨٣‬‬ ‫)‪ (٥٨١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٨/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٤٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٢ ،٩١/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١٠٨٥‬‬ ‫)‪ (٥٨٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٨٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٠ ،٨٩/٣‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪(٢٧٨/١‬‬ ‫ﻭﺻﺤﺤﻪ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬


‫‪٢٠٢‬‬ ‫ﺝ ِﻣْﻨﻬ‪‬ﺎ‪ ،‬ﻭﻻ ﺗ‪‬ﻘﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ِﺇﻻﱠ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ()‪.(٥٨٣‬‬ ‫ﳉﻨ‪‬ﺔ‪ ،‬ﻭﻓﻴﻪ ﺃﹸ ْﺧ ِﺮ ‪‬‬ ‫ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ﺍ ﹶ‬ ‫ﺸﻤْﺲ‬ ‫ﻭﺭﻭﻯ ﻣﺎﻟﻚ ﰲ )ﺍﳌﻮﻃﺄ(‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﹰﺎ )ﺧﻴْﺮ ‪‬ﻳ ْﻮ ٍﻡ ﹶﻃﹶﻠﻌ‪‬ﺖ ﻋﻠﻴﻪ ﺍﻟ ‪‬‬ ‫ﺐ ﻋ‪‬ﻠﻴﻪ‪ ،‬ﻭﻓﻴﻪ ﻣ‪‬ﺎﺕ‪ ،‬ﻭﻓﻴﻪ ﺗﻘﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎﻋﺔﹸ‪،‬‬ ‫ﳉﻤ‪‬ﻌﺔِ‪ ،‬ﻓﻴﻪ ﺧ‪ِ‬ﻠ ‪‬ﻖ ﺁﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﹸﺃ ْﻫِﺒﻂﹶ‪ ،‬ﻭﻓﻴﻪ ﺗِﻴ ‪‬‬ ‫ﻳﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﺲ ‪‬ﺷﻔﹶﻘﹰﺎ ِﻣ ‪‬ﻦ‬ ‫ﺸ ْﻤ ‪‬‬ ‫ﲔ ﺗﺼِﺒﺢ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﺗﻄﹾﻠ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﳉﻤ‪‬ﻌ ِﺔ ِﻣ ْﻦ ِﺣ ‪‬‬ ‫ﺨ ﹲﺔ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﻭﻣﺎ ﻣ ْﻦ ﺩﺍ‪‬ﺑ ٍﺔ ﺇﻻ ‪‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﻣﺼِﻴ ‪‬‬ ‫ﺼﻠﱢﻲ ‪‬ﻳ ْ‬ ‫ﺴِﻠﻢ‪ ‬ﻭﻫ‪ ‬ﻮ ‪‬ﻳ ‪‬‬ ‫ﳉ ‪‬ﻦ ﻭﺍﻹِﻧﺲ‪ ،‬ﻭﻓِﻴ ِﻪ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﻻ ﻳ‪‬ﺼﺎ ِﺩﹸﻓﻬ‪‬ﺎ ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻣ ْ‬ ‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ِﺇﻻﱠ ﺍ ِ‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﹼﻪ ‪‬ﺷﻴْﺌﹰﺎ‬ ‫ﺖ‪ :‬ﺑ ﹾﻞ ﰲ ﹸﻛﻞﱢ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌﺔٍ‪ ،‬ﹶﻓﻘﹶﺮﹶﺃ‬ ‫ِﺇﻻﱠ ﹶﺃ ْﻋﻄﹶﺎ ‪‬ﻩ ﺇﻳ‪‬ﺎﻩ(‪ .‬ﻗﺎﻝ ﻛﻌﺐ‪ :‬ﺫﻟﻚ ﰲ ﻛ ﱢﻞ ﺳ‪‬ﻨ ٍﺔ ‪‬ﻳ ْﻮﻡ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺖ ‪‬ﻋْﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ‪‬ﻦ‬ ‫ﻕ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮْﻳ ‪‬ﺮﺓﹶ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﻟﻘِﻴ ‪‬‬ ‫ﺐ ﺍﻟ‪‬ﺘﻮْﺭﺍﺓﹶ‪ ،‬ﹶﻓﻘﹶﺎﻝ‪ :‬ﺻ ‪‬ﺪ ‪‬‬ ‫ﹶﻛ ْﻌ ‪‬‬ ‫ﺖ ﹶﺃﻳ‪‬ﺔ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ﻫﻲ‪ ،‬ﻗﹸﻠﺖ‪ :‬ﻓﺄﹶﺧِﺒ ْﺮﻧِﻲ‬ ‫ﺠﻠِﺴﻲ ‪‬ﻣ ‪‬ﻊ ﻛﹶﻌﺐٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻗ ْﺪ ‪‬ﻋﻠِﻤ ‪‬‬ ‫ﺤ ‪‬ﺪﺛﹾﺘ ‪‬ﻪ ِﺑ ‪‬ﻤ ْ‬ ‫ﻼﻡٍ‪ ،‬ﻓ ‪‬‬ ‫‪‬ﺳ ﹶ‬ ‫ﻒ ‪‬ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻻ‬ ‫ﺖ‪ :‬ﹶﻛﻴ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﹶﻓﻘﹸﻠ ‪‬‬ ‫ِﺑﻬ‪‬ﺎ‪ ،‬ﻗﺎﻝ‪ِ :‬ﻫ ‪‬ﻲ ﺁ ِﺧﺮ‪ ‬ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ﰲ ‪‬ﻳ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ﺼﻠﱠﻰ ﻓﻴﻬﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﺑﻦ ﺳﻼﻡ‪ :‬ﹶﺃﹶﻟ ْﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ‬ ‫ﻚ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺼﻠﱢﻲ ‪‬ﻭِﺗ ﹾﻠ ‪‬‬ ‫ﻳﺼ‪‬ﺎ ِﺩﹸﻓﻬ‪‬ﺎ ﻋ‪‬ﺒ ‪‬ﺪ ﻣﺴِﻠ ‪‬ﻢ ﻭ‪‬ﻫ ‪‬ﻮ ﻳ ‪‬‬ ‫ﻼﺓﹶ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ﰲ ﺻ‪‬ﻼ ٍﺓ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﺼﱢﻠ ‪‬ﻲ(؟)‪.(٥٨٤‬‬ ‫ﺲ ﻣ‪‬ﺠﻠِﺴﹰﺎ ‪‬ﻳْﻨ‪‬ﺘ ِﻈﺮ‪ ‬ﺍﻟﺼ ﹶ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﹼﻪ )ﻣ‪‬ﻦ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ( ﻣﺮﻓﻮﻋﹰﺎ‪) :‬ﻻ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻳﻮﻡ ﺧﲑ ﻣﻦ ‪‬ﻳ ْﻮ ِﻡ‬ ‫ﳉﻤ‪‬ﻌﺔ()‪.(٥٨٥‬‬ ‫ﺍﹸ‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ( ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺗﻰ‬ ‫ﱯ ج ﻣﺎ ﻫ ِﺬﻩِ؟‬ ‫ﺟﱪﻳ ﹸﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج‪ .‬ﲟﺮْﺁﺓ ‪‬ﺑْﻴﻀ‪‬ﺎﺀَ‪ ،‬ﻓِﻴﻬﺎ ﻧ‪‬ﻜﺘﺔﹲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨ ‪‬‬ ‫ﺱ ﹶﻟ ﹸﻜ ْﻢ ﻓﻴﻬﺎ ‪‬ﺗ‪‬ﺒﻊ‪ ،‬ﺍﻟﻴﻬﻮ ‪‬ﺩ‬ ‫ﺖ ‪‬ﻭﹸﺃ ‪‬ﻣ‪‬ﺘﻚ‪ ،‬ﻭﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺖ ِﺑﻬ‪‬ﺎ ﹶﺃْﻧ ‪‬‬ ‫ﻀ ﹾﻠ ‪‬‬ ‫ﳉﻤ‪‬ﻌﺔِ‪ ،‬ﹸﻓ ‪‬‬ ‫ﻓﻘﺎﻝ‪) :‬ﻫ ِﺬ ِﻩ ﻳ‪‬ﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﺨْﻴ ٍﺮ ﺇﻻ‬ ‫ﻭﺍﻟﻨ‪‬ﺼﺎﺭﻯ‪ ،‬ﻭﻟﻜﻢ ﻓﻴﻬﺎ ‪‬ﺧْﻴﺮ‪ ،‬ﻭﻓﻴﻬﺎ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﻻ ﻳ‪‬ﻮﺍِﻓﻘﹸﻬﺎ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻣ ْﺆ ِﻣ ‪‬ﻦ ﻳﺪﻋﻮ ﺍﻟﻠﹼﻪ ِﺑ ‪‬‬ ‫ﺐ ﹶﻟﻪ‪ ‬ﻭﻫ‪ ‬ﻮ ِﻋْﻨ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳌﺰﻳﺪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج‪ :‬ﻳﺎ ِﺟﺒْﺮﻳﻞﹸ! ﻣﺎ ﻳﻮ ‪‬ﻡ ﺍﳌﺰﻳﺪِ؟ ﻗﺎﻝ‪ِ :‬ﺇﻥﱠ‬ ‫ﺍ ْﺳ‪‬ﺘﺠِﻴ ‪‬‬ ‫ﺴﻚٍ‪ ،‬ﻓﺈﺫﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺃﻧﺰ ﹶﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺐ ِﻣ ْﻦ ِﻣ ْ‬ ‫ﺱ ﻭ‪‬ﺍﺩِﻳﹰﺎ ﺃﻓﻴ ‪‬ﺢ ﻓِﻴ ِﻪ ﹸﻛﹸﺜ ‪‬‬ ‫ﺨ ﹶﺬ ﻓِﻲ ﺍﻟ ِﻔ ْﺮ ‪‬ﺩ ْﻭ ِ‬ ‫ﻚ ﺍ‪‬ﺗ ‪‬‬ ‫‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻚ‬ ‫ﻒ ﺗِﻠ ‪‬‬ ‫ﻼِﺋ ﹶﻜِﺘﻪِ‪ ،‬ﻭ ‪‬ﺣ ْﻮﹶﻟﻪ‪ ‬ﻣﻨ‪‬ﺎِﺑﺮ‪ِ ‬ﻣ ْﻦ ﻧ‪‬ﻮ ٍﺭ ﻋ‪‬ﻠﻴﻬﺎ ‪‬ﻣﻘﹶﺎ ِﻋ ‪‬ﺪ ﺍﻟﻨ‪‬ﺒ‪‬ﻴﲔ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧﻪ‪ ‬ﻣﺎ ﺷ‪‬ﺎ َﺀ ِﻣ ْﻦ ‪‬ﻣ ﹶ‬ ‫ﺼﺪ‪‬ﻳﻘﹸﻮﻥﹶ‪ ،‬ﻓﺠﻠﺴﻮﺍ‬ ‫ﺐ ﻣ‪ ‬ﹶﻜﻠﱠﹶﻠ ٍﺔ ﺑﺎﻟﻴﺎﻗﻮﺕ ﻭ‪‬ﺍﻟ ‪‬ﺰﺑ‪‬ﺮ ‪‬ﺟﺪِ‪ ،‬ﻋﻠﻴﻬﺎ ﺍﻟﺸ‪‬ﻬ‪‬ﺪﺍ ُﺀ ﻭﺍﻟ ‪‬‬ ‫ﺍﳌﻨﺎِﺑ ‪‬ﺮ ﺑِﻤﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ْﻦ ﹶﺫ ‪‬ﻫ ٍ‬ ‫ﺻﺪ‪‬ﻗﺘﻜﻢ ﻭﻋﺪﻱ‪،‬‬ ‫ﺐ(‪ ،‬ﻓﻴﻘﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪) :‬ﺃﹶﻧﺎ ‪‬ﺭﺑ‪‬ﻜﻢ ﹶﻗ ْﺪ ‪‬‬ ‫ﻚ ﺍﻟﻜﹸﺜﹸ ِ‬ ‫ِﻣ ْﻦ ‪‬ﻭﺭ‪‬ﺍﺋﻬﻢ ﻋﻠﻰ ِﺗ ﹾﻠ ‪‬‬ ‫)‪ (٥٨٣‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ )‪ (٢٧٧/١‬ﻭﺻﺤﺤﻪ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ‪.‬‬ ‫)‪ (٥٨٤‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١١٠ ،١٠٨/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٩١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٠٤٦‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٥ ،١١٣/٣‬ﻭﺃﲪﺪ )‪.(٤٨٦/٢‬‬ ‫)‪ (٥٨٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٥٥١‬‬


‫‪٢٠٣‬‬ ‫ﺖ ﻋْﻨﻜﹸﻢ ‪‬ﻭﹶﻟﻜﹸﻢ ﻣ‪‬ﺎ‬ ‫ﺴﻠﹸﻮﱐ ﺃﹸ ْﻋ ِﻄﻜﹸﻢ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺭﺑ‪‬ﻨﺎ ﻧﺴﺄﻟﻚ ﺭﺿﻮﺍﻧ‪‬ﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﹶﻗ ْﺪ ‪‬ﺭﺿِﻴ ‪‬‬ ‫ﻓ‪‬‬ ‫ﳋْﻴﺮِ‪ ،‬ﻭﻫ‪ ‬ﻮ ﺍﻟﻴﻮ ‪‬ﻡ‬ ‫ﳉﻤ‪‬ﻌ ِﺔ ﻟِﻤﺎ ﻳ‪‬ﻌﻄﻴﻬﻢ ﻓﻴﻪ ﺭﺑ‪‬ﻬﻢ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺤﺒ‪‬ﻮ ﹶﻥ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﻱ ﻣ‪‬ﺰﻳﺪ‪ ،‬ﻓﻬﻢ ‪‬ﻳ ِ‬ ‫‪‬ﺗﻤ‪‬ﻨْﻴﺘ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﱠﺬﻱ ﺍﺳْﺘﻮﻯ ﻓﻴﻪ ﺭﺑ‪‬ﻚ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﻭﺗ‪‬ﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﻓﻴﻪ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺁﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﺗﻘﻮﻡ‬ ‫ﺍﻟﺴ‪‬ﺎﻋﺔ()‪.(٥٨٦‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺣﺪﺛﲏ ﻣﻮﺳﻰ ﺑﻦ ﻋ‪‬ﺒﻴﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ‬ ‫ﺍﻷﺯﻫﺮ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻃﻠﺤﺔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﻋﻦ ﻋﻤﲑ ﺑﻦ ﺃﻧﺲ‪.‬‬ ‫ﰒ ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻋﻤﺮﺍﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳉﻌﺪ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺷﺒﻴﻬﹰﺎ‬ ‫ﺑﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﺣﺴ ‪‬ﻦ ﺍﻟﺮﺃﻱ ﰲ ﺷﻴﺨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﻓﻴﻪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‬ ‫ﺭﲪﻪ ﻟﻠﹼﻪ‪ :‬ﻣﻌﺘﺰﱄ ﺟﻬﻤﻲ ﻗﺪﺭﻱ ﹸﻛﻞﱡ ﺑﻼﺀ ﻓﻴﻪ‪.‬‬ ‫ﱯج‬ ‫ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ ﺍﳊﻜﻢ ﺑﻦ ﻧﺎﻓﻊ‪ ،‬ﺣﺪﺛﻨﺎ ﺻﻔﻮﺍﻥ‪ :‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫)ﺃﺗﺎﱐ ِﺟﺒْﺮﻳﻞﹸ ﻓﺬﻛﺮﻩ( ﻭﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﻋﻤﺮ ﻣﻮﱃ ﻏﹸﻔﺮﺓ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻭﺭﻭﺍ ‪‬ﻩ‬ ‫ﺃﺑﻮ ﻇﺒﻴﺔ‪ ،‬ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋ‪‬ﻤﲑ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ .‬ﻭﲨﻊ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﻃﺮﻗﻪ‪.‬‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﻠﺤﺔ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻴﻞ ﻟﻠﻨﱯ‬ ‫ﺼ ْﻌ ﹶﻘﺔﹸ‪،‬‬ ‫ﻚ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﺍﻟ ‪‬‬ ‫ج‪ :‬ﻷﻱ ﺷﻲﺀ ﺳ‪ ‬ﻤ ‪‬ﻲ ‪‬ﻳﻮْﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ ) َﻷﻥﱠ ﻓﻴﻪ ﹸﻃِﺒﻌ‪‬ﺖ ﻃِﻴ‪‬ﻨ ﹸﺔ ﺃﹶﺑﻴ ‪‬‬ ‫ﺐ‬ ‫ﺙ ﺳ‪‬ﺎﻋﺎﺕٍ‪ ،‬ﻣﻨﻬﺎ ‪‬ﺳﺎ ‪‬ﻋ ﹲﺔ ‪‬ﻣ ْﻦ ﺩﻋﺎ ﺍﷲ ﻓﻴﻬﺎ ﺍ ْﺳ‪‬ﺘﺠِﻴ ‪‬‬ ‫ﺸﺔﹸ‪ ،‬ﻭﰲ ﺁ ِﺧ ِﺮ ِﻩ ﺛﹶﻼ ﹸ‬ ‫ﻭﺍﻟﺒ ْﻌﹶﺜﺔﹸ‪ ،‬ﻭﻓﻴﻪ ﺍﻟ‪‬ﺒ ﹾﻄ ‪‬‬ ‫ﻟﻪ()‪.(٥٨٧‬‬ ‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻨ‪‬ﺴﻮﻱ ﰲ )ﻣﺴﻨﺪﻩ( ﺣﺪﺛﻨﺎ ﺃﺑﻮﻣﺮﻭﺍﻥ ﻫﺸﺎﻡ ﺑﻦ ﺧﺎﻟﺪ‬ ‫ﺍﻷﺯﺭﻕ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﹸﺸﲏ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻣﻮﱃ ﻏﹸﻔﺮﺓ‪ ،‬ﺣﺪﺛﲏ‬ ‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪) :‬ﺃﺗﺎﱐ ﺟِﱪﻳﻞﹸ ﻭﰲ ﻳ‪‬ﺪﻩ ﹶﻛ ‪‬ﻬْﻴﺌﹶﺔ ﺍ ِﳌﺮْﺁﺓ‬ ‫ﻚ‬ ‫ﳉ ‪‬ﻤﻌ‪‬ﺔ ﺑ‪ِ ‬ﻌﹾﺜﺖ‪ ‬ﺎ ِﺇﹶﻟْﻴ ‪‬‬ ‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻓﻴﻬﺎ ﻧ ﹾﻜ‪‬ﺘ ﹲﺔ ‪‬ﺳﻮْﺩﺍﺀُ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻫﺬﻩ ﻳﺎ ﺟِﱪﻳﻞﹸ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﻩ ﺍ ﹸ‬ ‫ﻚ ِﻣ ْﻦ ﺑﻌﺪِﻙ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻭﻣﺎ ﻟﹶﻨﺎ ﻓﻴﻬﺎ ﻳﺎ ِﺟﺒْﺮﻳﻞ؟ ﻗﺎﻝ‪ :‬ﻟﹶﻜ ْﻢ ﻓﻴﻬﺎ ‪‬ﺧْﻴ ‪‬ﺮ‬ ‫ﻚ ‪‬ﻭﻷُ ‪‬ﻣِﺘ ‪‬‬ ‫ﺗﻜﹸﻮ ﹸﻥ ﻋﻴﺪﹰﺍ ﻟ ‪‬‬ ‫ﺴِﻠ ‪‬ﻢ ﻳﺼﻠﱢﻲ‬ ‫ﻛﹶﺜﲑ‪ ،‬ﹶﺃْﻧﺘ‪‬ﻢ‪ ‬ﺍﻵ ِﺧﺮ‪‬ﻭﻥ ﺍﻟﺴ‪‬ﺎﺑﻘﻮ ﹶﻥ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﻻ ﻳ‪‬ﻮﺍِﻓﻘﹸﻬﺎ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻣ ْ‬ ‫ﺖ‪ :‬ﻓﻤﺎ ﻫﺬﻩ ﺍﻟﻨ‪ ‬ﹾﻜ‪‬ﺘ ﹸﺔ ﺍﻟﺴ‪‬ﻮﺩﺍﺀ ﻳﺎ ِﺟﱪِﻳﻞﹸ؟ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﺴ‪‬ﺎﻋﺔ‬ ‫‪‬ﻳﺴْﺄ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ﺷ‪‬ﻴﺌﹰﺎ ِﺇﻻﱠ ﹶﺃﻋْﻄﺎﻩ‪ .‬ﻗﻠ ‪‬‬ ‫)‪ (٥٨٦‬ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ )‪.(١٤٨/١‬‬ ‫)‪ (٥٨٧‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣١١/٢‬‬


‫‪٢٠٤‬‬ ‫ﳉﻤ‪‬ﻌﺔ ﻭﻫﻮ ‪‬ﺳﻴ‪‬ﺪ ﺍ َﻷﻳ‪‬ﺎﻡ‪ ،‬ﻭﳓ ‪‬ﻦ ﻧﺴﻤﻴﻪ ﻋﻨﺪﻧﺎ ﻳﻮ ‪‬ﻡ ﺍﳌﹶﺰﻳﺪ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﻳﻮ ‪‬ﻡ‬ ‫ﺗﻜﻮﻥ ﰲ ﻳﻮﻡ ﺍ ﹸ‬ ‫ﻚ ﺃﺑْﻴﺾ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺴ ٍ‬ ‫ﳉﻨ‪‬ﺔ ﻭﺍﺩﻳﹰﺎ ﺃﻓﻴ ‪‬ﺢ ِﻣ ْﻦ ِﻣ ْ‬ ‫ﺨ ﹶﺬ ﰲ ﺍ ﹶ‬ ‫ﻚ ﺍ‪‬ﺗ ‪‬‬ ‫ﺍﳌﹶﺰﻳﺪ ﻳﺎ ِﺟﺒْﺮﻳﻞ؟ ﻗﺎﻝ‪ :‬ﺫﻟﻚ ِﺑﹶﺄﻥﱠ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺤﻒ‪‬‬ ‫ﺏ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﻣِﻦ ‪‬ﻋ ْﺮ ِﺷ ِﻪ ﺇِﱃ ﻛﹸﺮ ِﺳﻴ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻂ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﳉﻤ‪‬ﻌﺔ ِﻣ ْﻦ ﹶﺃﻳ‪‬ﺎﻡ ﺍﻵَﺧﺮﺓ‪ ،‬ﻫ‪‬ﺒ ﹶ‬ ‫ﻛﺎﻥ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﺤﻒ‪ ‬ﺍﳌﻨﺎِﺑﺮ‪ِ ‬ﺑﻜﹶﺮﺍﺳِﻲ ِﻣ ْﻦ ﹶﺫﻫ‪‬ﺐ‪،‬‬ ‫ﺲ ﻋﻠﻴﻬﺎ ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺗ ‪‬‬ ‫ﺍﻟ ﹸﻜﺮْﺳ ‪‬ﻲ ﺑِﻤﻨﺎِﺑ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﻮ ِﺭ ﻓﻴﺠﻠ ‪‬‬ ‫ﻑ ﻣﻦ ﹸﻏﺮ‪‬ﻓﻬﻢ‪ ،‬ﻓﻴﺠﻠﺴﻮﻥ ﻋﻠﻰ‬ ‫ﺼﺪ‪‬ﻳﻘﻮﻥ ﻭﺍﻟﺸ‪‬ﻬﺪﺍﺀ‪ ،‬ﻭ‪‬ﻳ ْﻬِﺒﻂﹸ ﺃﻫ ﹸﻞ ﺍﻟﻐ‪ ‬ﺮ ِ‬ ‫ﻓﻴﺠِﻠﺲ‪ ‬ﻋﻠﻴﻬﺎ ﺍﻟ ‪‬‬ ‫ﻼ ﰲ ﺍ‪‬ﻠِﺲ‪ ،‬ﱠﰒ ‪‬ﻳﺘ‪‬ﺒﺪ‪‬ﻯ ﳍﻢ ﺫﻭ ﺍﳉﹶﻼﻝ‬ ‫ﻚ ﻻ ﻳﺮﻭﻥ ﻷﻫ ِﻞ ﺍﳌﻨﺎﺑِﺮ ﻭﺍﻟﻜﺮﺍﺳﻲ ﻓﹶﻀ ﹰ‬ ‫ﻛﹸﺜﺒﺎ ِﻥ ﺍﳌِﺴ ِ‬ ‫ﺴﹶﺄﻟﹸﻚ ﺍﻟﺮ‪‬ﺿﻰ ﻳﺎ ﺭﺏ‪،‬‬ ‫ﻭﺍﻹِﻛﺮﺍﻡ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺳﻠﻮﱐ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ِﺑﹶﺄ ْﺟ ‪‬ﻤﻌِﻬﻢ‪ :‬ﻧ ْ‬ ‫ﺸ ‪‬ﻬﺪ‪ ‬ﻟﹶﻬﻢ ﻋ‪‬ﻠﻰ ﺍﻟﺮ‪‬ﺿﻰ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺳ‪‬ﻠﻮﱐ‪ ،‬ﻓﻴﺴﺄﻟﻮﻧ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﻨ‪‬ﺘ ِﻬ ‪‬ﻲ ‪‬ﻧ ْﻬ ‪‬ﻤﺔﹸ ﹸﻛﻞﱢ ‪‬ﻋْﺒ ٍﺪ ِﻣْﻨﻬ‪‬ﻢ‪،‬‬ ‫ﻓ‪‬ﻴ ْ‬ ‫ﻗﺎﻝ‪ :‬ﹸﺛﻢ‪ ‬ﻳﺴْﻌﻰ ‪‬ﻋﹶﻠْﻴﻬِﻢ ﺑِﻤﺎ ﻻ ‪‬ﻋْﻴ ‪‬ﻦ ﺭ‪‬ﺃﺕ‪ ،‬ﻭﻻ ﺃﹸﺫ ﹲﻥ ‪‬ﺳ ِﻤ ‪‬ﻌﺖْ‪ ،‬ﻭﻻ ‪‬ﺧﻄﹶﺮ ﻋﻠﻰ ﻗﹶﻠﺐ ‪‬ﺑﺸ‪‬ﺮ‪،‬‬ ‫ﳉﺒ‪‬ﺎﺭ ِﻣ ْﻦ ﹸﻛﺮْﺳﻴ‪‬ﻪ ﺇِﱃ ﻋ‪‬ﺮ ِﺷﻪِ‪ ،‬ﻭ‪‬ﻳ ْﺮﺗ‪‬ﻔ ‪‬ﻊ ﺃ ْﻫ ﹸﻞ ﺍﻟ ‪‬ﻐﺮ‪‬ﻑ ﺇﱃ ﹸﻏ ‪‬ﺮﻓِﻬﻢ‪ ،‬ﻭﻫﻲ ﻏﹸﺮﹶﻓ ﹲﺔ ِﻣ ْﻦ‬ ‫ﹸﺛﻢ‪ ‬ﻳ‪‬ﺮﺗ‪‬ﻔﻊ ﺍ ﹶ‬ ‫ﺼ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ﻭ‪‬ﺻ ‪‬ﻢ ‪‬ﻣ‪‬ﻨﻮ‪‬ﺭﺓ‪،‬‬ ‫ﻟﹸﺆﻟﹸ ‪‬ﺆ ٍﺓ ‪‬ﺑﻴْﻀﺎﺀ‪ ،‬ﺃﻭ ﻳﺎﻗﹸﻮ‪‬ﺗ ٍﺔ ﺣ‪‬ﻤﺮﺍﺀ‪ ،‬ﺃﻭ ﺯ‪‬ﻣﺮ‪‬ﺩ ٍﺓ ﺧﻀﺮﺍﺀ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﹶﻓ ْ‬ ‫ﻓﻴﻬﺎ ﺃ‪‬ﺎﺭ‪‬ﻫﺎ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻣ ﱠﻄﺮِﺩ ﹲﺓ ‪‬ﻣ‪‬ﺘﺪ‪‬ﻟ‪‬ﻴ ﹲﺔ ﻓﻴﻬﺎ ِﺛﻤ‪‬ﺎﺭ‪‬ﻫﺎ‪ ،‬ﻓﻴﻬﺎ ﺃﺯﻭﺍﺟ‪‬ﻬﺎ ‪‬ﻭﺧ‪‬ﺪﻣ‪‬ﻬﺎ ‪‬ﻭﻣ‪‬ﺴﺎ ِﻛﻨ‪‬ﻬﺎ‬ ‫ﳉﻤ‪‬ﻌﺔ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺘﺒ‪‬ﺎ ‪‬ﺷ ‪‬ﺮ ﺃﻫﻞ ﺍﻟﺪ‪‬ﻧﻴﺎ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ‬ ‫ﳉﻨ‪‬ﺔ ﻳ‪‬ﺘﺒﺎﺷ‪‬ﺮﻭﻥ ﰲ ﺍﳉﻨ‪‬ﺔ ِﺑﻴ‪‬ﻮ ِﻡ ﺍ ﹸ‬ ‫ﻗﺎﻝ‪ :‬ﻓﺄﻫ ﹸﻞ ﺍ ﹶ‬ ‫ﺑﺎﳌﻄﺮ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﺘﺎﺏ )ﺻﻔﺔ ﺍﳉﻨﺔ(‪ :‬ﺣﺪﺛﲏ ﺃﺯﻫﺮ ﺑﻦ ﻣﺮﻭﺍﻥ ﺍﻟﺮﻗﺎﺷﻲ‪،‬‬ ‫ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ‪‬ﻋﺮ‪‬ﺍﺩﺓ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣ‪‬ﻄﻴ‪‬ﺐ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﺃﰊ‬ ‫ﺴ ِﻦ‬ ‫ﻭﺍﺋﻞ‪ ،‬ﻋﻦ ﺣ‪‬ﺬﻳﻔﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺃﹶﺗﺎﱐ ِﺟْﺒﺮِﻳﻞ ﻭﰲ ﹶﻛﻔﹼﻪ ِﻣﺮْﺁ ﹲﺓ ﻛﺄ ْﺣ ‪‬‬ ‫ﺿ ‪‬ﻮﺋِﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﰲ ‪‬ﻭ ‪‬ﺳﻄِﻬﺎ ﹶﻟ ْﻤ ‪‬ﻌ ﹲﺔ ﺳﻮﺩﺍﺀُ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﻠﱠ ْﻤ ‪‬ﻌﺔﹸ ﺍﻟﱵ ﺃﺭﻯ ﻓﻴﻬﺎ؟‬ ‫ﺍﳌﺮ‪‬ﺍﺋﻲ ﻭﺃ ْ‬ ‫ﺸ ‪‬ﺮِﻓ ِﻪ‬ ‫ﻚ ﻋﻈﻴﻢ‪ ،‬ﻭﺳ‪‬ﺄ ْﺧِﺒﺮ‪ ‬ﻙ ِﺑ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔﹸ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺍﳉﹸﻤ ‪‬ﻌﺔﹸ؟ ﻗﺎﻝ‪ :‬ﻳ ْﻮ ‪‬ﻡ ِﻣ ْﻦ ﹶﺃﻳ‪‬ﺎﻡ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍ ﹸ‬ ‫ﻀﻠﹸﻪ‪‬‬ ‫ﻀِﻠ ِﻪ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻭﻣﺎ ﻳﺮﺟﻰ ﻓﻴﻪ ﻷﻫﻠﻪ‪ ،‬ﻭﹸﺃ ْﺧِﺒﺮ‪‬ﻙ ﺑﺎﺳْﻤﻪ ﰲ ﺍﻵﺧِﺮﺓ‪ ،‬ﻓﺄﻣﺎ ‪‬ﺷﺮ‪‬ﻓﻪ ‪‬ﻭﹶﻓ ْ‬ ‫ﻭﹶﻓ ْ‬ ‫ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﻓﻴﻪ ﺃﻣﺮ ﺍﳋﻠﻖ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﻳ‪‬ﺮﺟ‪‬ﻰ ﻓﻴﻪ ﻷﻫﻠﻪ‪ ،‬ﻓﺈ ﱠﻥ ﻓﻴﻪ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ‬ ‫ﺴﺄﹶﻻ ِﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ‪‬ﺧﻴْﺮﹰﺍ ﺇﻻ ﺃﻋﻄﺎﳘﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺃﻣ‪‬ﺎ‬ ‫ﺴِﻠ ‪‬ﻤ ﹲﺔ ‪‬ﻳ ْ‬ ‫ﺴِﻠ ‪‬ﻢ ﹶﺃ ْﻭ ﹶﺃ ‪‬ﻣ ﹲﺔ ﻣ‪ْ ‬‬ ‫ﻻ ﻳ‪‬ﻮﺍِﻓﻘﹸﻬﺎ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻣ ْ‬ ‫ﳉﻨ‪‬ﺔ‪،‬‬ ‫ﺻ‪‬ﻴ ‪‬ﺮ ﺃ ْﻫ ﹶﻞ ﺍﳉﻨ‪‬ﺔ ﺇﱃ ﺍ ﹶ‬ ‫ﻀﹸﻠ ‪‬ﻪ ﰲ ﺍﻵ ِﺧﺮ‪‬ﺓ ﻭﺍﺳْﻤﻪ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭ ‪‬ﻙ ﻭ‪‬ﺗﻌ‪‬ﺎﱃ ﺇﺫﺍ ‪‬‬ ‫‪‬ﺷ ‪‬ﺮﻓﹸﻪ‪ ‬ﻭ‪‬ﻓ ْ‬ ‫ﺕ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍ ّﻷﻳ‪‬ﺎﻡ ﻭﻫﺬﻩ ﺍﻟﻠﱠﻴﺎﱄ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻟﹶﻴ ﹲﻞ ‪‬ﻭ ﹶﻻ ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ِﺇﻻﱠ‬ ‫ﻭﺃﻫْﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﻨﺎﱠﺭ‪ ،‬ﺟ ‪‬ﺮ ْ‬ ‫ﻚ ‪‬ﻭﺳ‪‬ﺎﻋ‪‬ﺎﺗِﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳉ ‪‬ﻤﻌ‪‬ﺔ ﺣﲔ ﳜﺮﺝ ﺃﻫﻞ‬ ‫ﹶﻗ ْﺪ ﻋﻠﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﻣِﻘﺪ‪‬ﺍ ‪‬ﺭ ﹶﺫِﻟ ‪‬‬ ‫ﳉﻨ‪‬ﺔ ﺍﺧﺮﺟﻮﺍ ﺇﱃ ﻭﺍﺩﻱ ﺍﳌﹶﺰﻳﺪ‪،‬‬ ‫ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺇﱃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌﺘِﻬﻢ‪ ،‬ﻧﺎﺩﻯ ﹶﺃ ْﻫ ﹶﻞ ﺍﳉﻨ‪‬ﺔ ‪‬ﻣﻨ‪‬ﺎﺩٍ‪ ،‬ﻳﺎ ﺃﻫْﻞ ﺍ ﹶ‬ ‫ﺴﻤ‪‬ﺎﺀ‬ ‫ﻭﻭ‪‬ﺍﺩﻱ ﺍﳌﹶﺰﻳﺪ ﻻ ﻳﻌﻠﻢ ﺳﻌ‪‬ﺔ ﻃﻮﻟﻪ ﻭﻋﺮﺿﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ‪ ،‬ﻓﻴﻪ ﻛﹸﺜﺒ‪‬ﺎ ﹸﻥ ﺍﳌِﺴﻚ‪ ،‬ﺭﺅﻭﺳﻬﺎ ﰲ ﺍﻟ ‪‬‬


‫‪٢٠٥‬‬ ‫ﺨﺮ‪‬ﺝ ِﻏ ﹾﻠﻤ‪‬ﺎ ﹸﻥ ﺍﻷْﻧﺒِﻴﺎﺀ ﲟﻨﺎﺑ ‪‬ﺮ ِﻣ ْﻦ ﻧﻮﺭ‪ ،‬ﻭﳜﺮﺝ ِﻏ ﹾﻠﻤ‪‬ﺎ ﹸﻥ ﺍﳌﺆﻣﻨﲔ ِﺑﻜﹶﺮﺍﺳﻲ ِﻣ ْﻦ ﻳ‪‬ﺎﻗﻮﺕٍ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻓﹶﻴ ْ‬ ‫ﺚ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻠﻴﻬﻢ ﺭﳛﹰﺎ ﺗﺪﻋﻰ ﺍﳌﹸﺜﲑﺓ‪ ،‬ﺗ‪‬ﺜ ‪‬ﲑ ﺫﻟﻚ‬ ‫ﺖ ﻟﹶﻬﻢ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟ ﹶﻘ ْﻮﻡ‪ ‬ﻣﺠ‪‬ﺎِﻟﺴ‪‬ﻬﻢ‪ ،‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺿ ‪‬ﻌ ْ‬ ‫ﻓﺈﺫﺍ ﻭ‪ِ ‬‬ ‫ﺨﺮِﺟ ‪‬ﻪ ﰲ ﻭﺟﻮ ِﻫﻬِﻢ ﻭﺃﺷْﻌﺎ ِﺭﻫِﻢ‪ِ ،‬ﺗﻠﹾﻚ ﺍﻟﺮ‪‬ﻳﺢ ﹶﺃ ْﻋﻠﹶﻢ‬ ‫ﺖ ﺛِﻴﺎِﺑﻬِﻢ‪ ،‬ﻭ‪‬ﺗ ْ‬ ‫ﺍﳌِﺴﻚ‪ ،‬ﻭ‪‬ﺗ ْﺪﺧِﻠﻪ ﻣِﻦ ﺗ‪‬ﺤ ِ‬ ‫ﻚ ﻣِﻦ ﺍﻣﺮﺃ ِﺓ ﺃ ‪‬ﺣ ِﺪﻛﹸﻢ‪ ،‬ﻟﻮ ﺩ‪‬ﻓ ‪‬ﻊ ﺇﻟﻴﻬﺎ ﹸﻛﻞﱡ ﻃِﻴﺐ ﻋﻠﻰ ‪‬ﻭﺟْﻪ ﺍﻷﺭﺽ‪.‬‬ ‫ﻚ ﺍﳌِﺴ ِ‬ ‫ﺼﻨ‪‬ﻊ ﺑِﺬِﻟ ‪‬‬ ‫ﻒ ‪‬ﺗ ْ‬ ‫ﻛﹶﻴ ‪‬‬ ‫ﺿﻌ‪‬ﻮﻩ ﺑ‪‬ﲔ ﺃﹶﻇﻬ‪ِ ‬ﺮﻫِﻢ‪ ،‬ﻓﻴﻜﻮﻥ ﺃ ‪‬ﻭ ﹶﻝ ﻣﺎ‬ ‫ﻗﺎﻝ‪ُ :‬ﰒ ﻳ‪‬ﻮﺣﻲ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﱃ ‪‬ﺣ ‪‬ﻤﻠﹶﺔ ‪‬ﻋ ْﺮ ِﺷ ِﻪ‪ :‬‬ ‫ﺻﺪ‪‬ﻗﻮﺍ ﺭ‪‬ﺳ‪‬ﻠِﻲ‪ ،‬ﻭﺍ‪‬ﺗﺒ‪‬ﻌﻮﺍ‬ ‫ﱄ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋ‪‬ﻮﱐ ﺑِﺎﻟﻐ‪‬ﻴﺐ ﻭ‪‬ﱂ ﻳ‪‬ﺮﻭﱐ‪ ،‬ﻭ ‪‬‬ ‫ﻳ‪‬ﺴﻤ‪‬ﻌﻮ‪‬ﻧﻪ‪ ‬ﻣﻨﻪ‪ :‬ﺇ ﱠ‬ ‫ﺽ ‪‬ﻋﻨ‪‬ﺎ‪،‬‬ ‫ﺿﻴْﻨﺎ ‪‬ﻋﻨْﻚ ﻓﹶﺎ ْﺭ ‪‬‬ ‫ﺠ‪‬ﺘ ِﻤﻌ‪‬ﻮ ﹶﻥ ﻋﻠﻰ ﹶﻛِﻠ ‪‬ﻤ ٍﺔ ﻭﺍ ِﺣ ‪‬ﺪ ٍﺓ‪ :‬ﺭ ِ‬ ‫ﺃﻣْﺮﻱ‪ ،‬ﺳﻠﹸﻮﱐ ﻓﻬﺬﺍ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳌﹶﺰﻳﺪ‪ ،‬ﻓﻴ ‪‬‬ ‫ﳉﻨ‪‬ﺔ ِﺇﻧ‪‬ﻲ ﹶﻟ ْﻮ ﱂ ﹶﺃ ْﺭ ‪‬‬ ‫ﻓ ْﲑ ِﺟﻊ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﺇﻟﹶﻴﻬﻢ‪ :‬ﹶﺃ ﹾﻥ ﻳ‪‬ﺎ ﺃﹶﻫ ﹶﻞ ﺍ ﹶ‬ ‫ﺴﻠﹸﻮﱐ‬ ‫ﺽ ‪‬ﻋْﻨﻜﹸﻢ ﱂ ﹸﺃ ْﺳ ِﻜْﻨﻜﹸﻢ ﺩﺍﺭﻱ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻚ‬ ‫ﺸﻒ‪ ‬ﺗ ﹾﻠ ‪‬‬ ‫ﻚ ‪‬ﻧْﻨ ﹸﻈ ْﺮ ﺇﻟﻴﻪ‪ ،‬ﻓ‪‬ﻴ ﹾﻜ ِ‬ ‫ﺠ‪‬ﺘ ِﻤﻌ‪‬ﻮ ﹶﻥ ﻋﻠﻰ ﹶﻛِﻠ ‪‬ﻤ ٍﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ‪ :‬ﻳﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ْﺟ ‪‬ﻬ ‪‬‬ ‫ﻓﻬﺬﺍ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳌﹶﺰﻳﺪ‪ ،‬ﹶﻓ‪‬ﻴ ْ‬ ‫ﺤ‪‬ﺘ ِﺮﻗﹸﻮﺍ‪،‬‬ ‫ﺠﻠﱠﻰ ﳍﻢ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪ ،‬ﹶﻓ‪‬ﻴ ْﻐﺸ‪‬ﺎﻫ‪‬ﻢ ِﻣ ْﻦ ﻧ‪‬ﻮﺭﻩ ﺷ‪‬ﻲ ٌﺀ ﹶﻟﻮْﻻ ﹶﺃﻧ‪‬ﻪ ﹶﻗﻀ‪‬ﻰ ﺃﻻ ‪‬ﻳ ْ‬ ‫ﺠﺐ‪ ،‬ﹶﻓﻴ‪‬ﺘ ‪‬‬ ‫ﳊ‪‬‬ ‫ﺍﹸ‬ ‫ﻻﺣْﺘﺮ‪‬ﻗﻮﺍ ﻟِﻤﺎ ‪‬ﻳ ْﻐﺸ‪‬ﺎﻫ‪‬ﻢ ِﻣ ْﻦ ﻧ‪‬ﻮ ِﺭﻩِ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ‪‬ﻘﺎ ﹸﻝ ﹶﻟﻬ‪‬ﻢ‪ :‬ﺍﺭْﺟﻌﻮﺍ ﺇﱃ ﻣ‪‬ﻨﺎ ِﺯﻟِﻜﻢ‪ ،‬ﻓ‪‬ﻴ ْﺮﺟِﻌﻮﻥ ﺇﱃ‬ ‫ﻒ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ‪ ،‬ﹶﻓ‪‬ﻴ ْﺮ ِﺟﻌ‪‬ﻮﻥ ﺇﱃ‬ ‫ﻀ ْﻌ ‪‬‬ ‫‪‬ﻣﻨ‪‬ﺎ ِﺯِﻟﻬِﻢ ‪‬ﻭﹶﻗ ْﺪ ﹶﺃ ْﻋﻄﹶﻰ‪ .‬ﻛﹸﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣْﻨ ‪‬ﻬ ْﻢ ﺍﻟ ‪‬‬ ‫ﺸﻴ‪‬ﻬ ْﻢ ﻣِﻦ ﻧ‪‬ﻮ ِﺭﻩِ‪ ،‬ﻓﺈﺫﺍ ﺭ‪‬ﺟﻌ‪‬ﻮﺍ ﺗ‪‬ﺮﺍ ‪‬ﺩ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ‬ ‫ﲔ ﻋﻠﻴﻬﻢ ﳑ‪‬ﺎ ﹶﻏ ِ‬ ‫ﹶﺃ ْﺯﻭ‪‬ﺍ ِﺟﻬِﻢ ﻭﻗﺪ ‪‬ﺧﻔﹸﻮﺍ ‪‬ﻋﹶﻠْﻴ ِﻬ ‪‬ﻦ ‪‬ﻭ ‪‬ﺧ ِﻔ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ْﺮ ِﺟﻌ‪‬ﻮﺍ ﺇﱃ ﺻ‪ ‬ﻮﺭِﻫﻢ ﺍﻟﹼﱵ ﻛﺎﻧﻮﺍ ‪‬ﻋﹶﻠﻴْﻬﺎ‪ ،‬ﹶﻓﺘ‪‬ﻘﻮﻝ ﹶﻟﻬ‪‬ﻢ ﹶﺃ ْﺯﻭ‪‬ﺍ ‪‬ﺟﻬ‪‬ﻢ‪ :‬ﹶﻟ ﹶﻘ ْﺪ ‪‬ﺧ ‪‬ﺮ ْﺟﺘ‪‬ﻢ ِﻣ ْﻦ‬ ‫ﺠﻠﱠﻰ ﻟﻨﺎ‪،‬‬ ‫ِﻋْﻨ ِﺪﻧ‪‬ﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﻭ ‪‬ﺭ ‪‬ﺟ ْﻌﺘ‪‬ﻢ ﻋ‪‬ﻠﻰ ﹶﻏْﻴﺮِﻫﺎ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺫﻟﻚ ﻷ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱡ ‪‬ﺗ ‪‬‬ ‫ﻁ ﺑﻪ ‪‬ﺧ ﹾﻠﻖ‪ ،‬ﻭ‪‬ﻟﻜﻨ‪ ‬ﻪ ﻗﹶﺪ ﺃﺭﺍﻫﻢ ِﻣﻦْ‪ ،‬ﻋ ﹶﻈ ‪‬ﻤِﺘ ِﻪ ‪‬ﻭﺟ‪‬ﻼِﻟ ِﻪ ﻣﺎ‬ ‫ﹶﻓ‪‬ﻨ ﹶﻈﺮْﻧﺎ ِﻣﻨْﻪ ﻗﺎﻝ‪ :‬ﻭِﺇﻧ‪ ‬ﻪ ﻭ‪‬ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺃﺣﺎ ﹶ‬ ‫ﳉﻨ‪‬ﺔ ﻭﻧ‪‬ﻌﻴﻤِﻬﺎ‬ ‫ﻚﺍﹶ‬ ‫ﺴ ِ‬ ‫ﻚ ﻗﻮﳍﻢ ﹶﻓ‪‬ﻨ ﹶﻈﺮْﻧﺎ ِﻣﻨْﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﹶﻓﻬ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻘﻠﱠﺒ‪‬ﻮﻥ ﰲ ِﻣ ْ‬ ‫ﺷ‪‬ﺎ َﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ِﺮ‪‬ﻳﻬ‪‬ﻢ ﻗﺎﻝ‪ :‬ﻓﹶﺬِﻟ ‪‬‬ ‫ﻚ ﹶﻗ ْﻮﻟﹸﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﻒ ﻋ‪‬ﻠﻰ ﻣ‪‬ﺎ ﻛﹶﺎﻧﻮﺍ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ :‬ﹶﻓ ﹶﺬِﻟ ‪‬‬ ‫ﰲ ﻛ ﱢﻞ ﺳ‪‬ﺒ ‪‬ﻌ ِﺔ ﹶﺃﻳ‪‬ﺎﻡ ﺍﻟﻀﻌ ‪‬‬ ‫ﲔ ﺟ‪‬ﺰﺍ ًﺀ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧﻮﺍ ﻳ‪‬ﻌﻤ‪‬ﻠﻮﻥ﴾ ]ﺍﻟﺴﺠﺪﺓ‪.[١٧ :‬‬ ‫ﺲ ﻣﺎ ﺃﹸ ْﺧ ِﻔ ‪‬ﻲ ﹶﻟﻬ‪‬ﻢ ِﻣ ْﻦ ﻗﹸ ‪‬ﺮ ِﺓ ﹶﺃ ْﻋ ٍ‬ ‫﴿ﻓﹶﻼ ‪‬ﺗ ْﻌﹶﻠﻢ‪ ‬ﻧ‪‬ﻔ ‪‬‬ ‫ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻧ‪‬ﻌﻴﻢ ﰲ )ﺻﻔﺔ ﺍﳉﻨﺔ( ﻣﻦ ﺣﺪﻳﺚ ﻋِﺼﻤﺔ ﺑﻦ ﳏﻤﺪ ﺣﺪﺛﻨﺎ‪ ،‬ﻣﻮﺳﻰ ﺑﻦ‬ ‫ﻋﻘﺒﺔ‪ ،‬ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺷﺒﻴﻬﹰﺎ ﺑﻪ‪.‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ )ﺻﻔﺔ ﺍﳉﻨﺔ( ﻣﻦ ﺣﺪﻳﺚ ﺍﳌﺴﻌﻮﺩﻱ‪ ،‬ﻋﻦ ﺍﳌِﻨﻬﺎﻝ‪ ،‬ﻋﻦ ﺃﰊ‬ ‫ﻋﺒﻴﺪﺓ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ‪ :‬ﺳﺎﺭﻋﻮﺍ ﺇﱃ ﺍ ﹸ‬ ‫ﳉﻤ‪‬ﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺗﺒ‪‬ﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪‬ﻳْﺒﺮ‪‬ﺯ‪ ‬ﻷﻫﻞ‬ ‫ﺍﳉﻨﺔ ﰲ ﻛﻞ ﲨﻌﺔ ﻋﻠﻰ ﻛﺜﻴﺐ ﻣﻦ ﻛﺎﻓﻮﺭ ﺃﺑﻴﺾ‪ ،‬ﻓﻴﻜﻮﻧﻮﻥ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻘﺮﺏ ﻋﻠﻰ‬ ‫ﻗﺪﺭ ﺳ‪‬ﺮﻋﺘﻬﻢ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻳ‪‬ﺤ ِﺪﺙﹸ ﳍﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﺭﺃﻭﻩ ﻗﺒﻞ ﺫﻟﻚ‪،‬‬ ‫ﻓﲑﺟِﻌﻮﻥ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﻭﻗﺪ ﺃﺣﺪﺙ ﳍﻢ‪.‬‬ ‫ﻓﺼﻞ‬


‫‪٢٠٦‬‬ ‫ﻓﻲ ﻣﺒﺪإ اﻟﺠﻤﻌﺔ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻗﺎﺋ ‪‬ﺪ ﺃﰊ ﺣﲔ ﹸﻛﻒ‪ ‬ﺑﺼﺮ‪‬ﻩ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺖ ﺑﻪ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺴﻤﻊ ﺍﻷﺫﺍ ﹶﻥ ‪‬ﺎ‪ ،‬ﺍﺳﺘﻐﻔﺮ ﻷﰊ ﺃﻣﺎﻣﺔ ﺃﺳﻌﺪ ﺑ ِﻦ ﺯ‪‬ﺭﺍﺭﺓ‪ ،‬ﻓﻤﻜﺚ‬ ‫ﺧﺮﺟ ‪‬‬ ‫ﺖ‬ ‫ﺖ ﺑﻪ ﻛﻤﺎ ﻛﻨ ‪‬‬ ‫ﺣﻴﻨﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﻫﺬﺍ ﻟﻌﺠﺰ ﺃﻻ ﺃﺳﺄﻟﻪ ‪‬ﻋ ْﻦ ﻫﺬﺍ‪ ،‬ﻓﺨﺮﺟ ‪‬‬ ‫ﺖ ﺍﺳﺘﻐﻔﺎﺭ‪‬ﻙ ﻷﺳﻌﺪ‬ ‫ﺃﺧﺮﺝ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ ﺍﻷﺫﺍﻥ ﻟﻠﺠﻤﻌﺔ‪ ،‬ﺍﺳﺘﻐﻔ ‪‬ﺮ ﻟﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﺑﺘﺎﻩ! ﺃﺭﺃﻳ ‪‬‬ ‫ﺖ ﺍﻷﺫﺍﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ‪ :‬ﺃﻱ ‪‬ﺑ‪‬ﻨﻲ‪ !‬ﻛﺎﻥ ﺃﺳﻌ ‪‬ﺪ ﺃﻭ ﹶﻝ ﻣﻦ ﲨ‪‬ﻊ ﺑﻨﺎ‬ ‫ﺑ ِﻦ ﺯ‪‬ﺭﺍﺭﺓ ﻛﻠﻤﺎ ﲰﻌ ‪‬‬ ‫ﺖ ﻣِﻦ ‪‬ﺣﺮ‪‬ﺓ ﺑﲏ ﺑ‪‬ﻴﺎﺿﺔ ﰲ ﻧﻘﻴﻊ ﻳ‪‬ﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﺑﺎﳌﺪﻳﻨﺔ ﻗﺒﻞ ‪‬ﻣ ﹾﻘ ‪‬ﺪ ِﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ‪‬ﻫﺰْﻡ ﺍﻟ‪‬ﻨﺒﻴ ِ‬ ‫)‪(٥٨٨‬‬ ‫ﻼ ‪.‬‬ ‫ﺖ‪ :‬ﻓﻜﻢ ﻛﹸﻨﺘﻢ ﻳﻮﻣﺌﺬ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺑﻌﻮﻥ ﺭﺟ ﹰ‬ ‫ﺕ‪ .‬ﻗﻠ ‪‬‬ ‫ﳋﻀ‪‬ﻤﺎ ِ‬ ‫ﻧﻘﻴﻊ ﺍ ﹶ‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺇﺫﺍ ﺫﻛﺮ ﲰﺎﻋﻪ ﻣﻦ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﺛﻘﺔ‪،‬‬ ‫ﺍﺳﺘﻘﺎﻡ ﺍﻹِﺳﻨﺎﺩ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﺍﻹِﺳﻨﺎﺩ ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﺒﺪﺃ ﺍﳉﻤﻌﺔ‪ .‬ﰒ ﻗﹶﺪﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺄﻗﺎﻡ ﺑﻘﹸﺒﺎﺀ ﰲ ﺑﲏ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑ ‪‬ﻦ ﺇﺳﺤﺎﹶﻕ ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻭﻳﻮ ‪‬ﻡ‬ ‫ﺲ ﻣﺴﺠﺪ‪‬ﻫﻢ‪ ،‬ﰒ ﺧﺮﺝ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺄﺩﺭﻛﺘﻪ ﺍﳉﻤﻌ ﹸﺔ ﰲ ﺑﲏ ﺳﺎﱂ ﺑﻦ‬ ‫ﺍﳋﻤﻴﺲ‪ ،‬ﻭﺃﺳ ‪‬‬ ‫ﻋﻮﻑ‪ ،‬ﻓﺼﻼﱠﻫﺎ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻭ‪‬ﻝ ﲨﻌﺔ ﺻﻼﻫﺎ ﺑﺎﳌﺪﻳﻨﺔ‪،‬‬ ‫ﺲ ﻣﺴﺠﺪﻩ‪.‬‬ ‫ﻭﺫﻟﻚ ﻗﺒﻞ ﺗﺄﺳﻴ ِ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻛﺎﻧﺖ ﺃﻭ‪‬ﻝ ﺧﻄﺒﺔ ﺧﻄﺒﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻴﻤﺎ ﺑﻠﻐﲏ ﻋﻦ ﺃﰊ‬ ‫‪‬ﺳﻠﹶﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪-‬ﻭﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﺃﻥ ﻧﻘﻮﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﺎ ﱂ ﻳ ﹸﻘ ﹾﻞ ‪ -‬ﺃﻧﻪ ﻗﺎﻡ‬ ‫ﻓِﻴﻬﻢ ﺧﻄﻴﺒﺎﹰ‪ ،‬ﻓﺤﻤﺪ ﺍﻟﻠﹼﻪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﺃﻣ‪‬ﺎ ‪‬ﺑ ْﻌﺪ‪ ‬ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﹶﻓ ﹶﻘﺪ‪‬ﻣﻮﺍ‬ ‫ﺼ ‪‬ﻌ ﹶﻘ ‪‬ﻦ ﺃ ‪‬ﺣﺪ‪‬ﻛﻢ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﻟ‪‬ﻴ ‪‬ﺪ ‪‬ﻋ ‪‬ﻦ ﹶﻏ‪‬ﻨﻤ‪‬ﻪ ﻟﹶﻴﺲ ﳍﺎ ﺭ‪‬ﺍﻉ‪ ،‬ﹸﺛﻢ‪ ‬ﻟﻴﻘﻮﹶﻟ ‪‬ﻦ ﹶﻟﻪ‪ ‬ﺭﺑ‪‬ﻪ‬ ‫َﻷْﻧﻔﹸﺴﻜ ‪‬ﻢ ‪‬ﺗ ْﻌﹶﻠﻤ‪ ‬ﻦ ﻭ‪‬ﺍﻟﻠﱠﻪ ﹶﻟﻴ‪ْ ‬‬ ‫ﻚ ﺭ‪‬ﺳﻮﱄ‪ ،‬ﹶﻓ‪‬ﺒﻠﱠ ‪‬ﻐﻚ‪ ،‬ﻭﺁ‪‬ﺗﻴْﺘﻚ ﻣ‪‬ﺎﻻﹰ‪،‬‬ ‫ﻭﹶﻟﻴْﺲ ﻟﹶﺔ ‪‬ﺗ ْﺮﺟ‪‬ﻤﺎﻥ‪ ،‬ﻭﻻ ﺣﺎﺟ ‪‬‬ ‫ﺐ ‪‬ﻳﺤْﺠﺒ‪‬ﻪ ﺩ‪‬ﻭﻧﻪ ﹾﺍﹶﻟ ْﻢ ‪‬ﻳﺎﹾﺗ ‪‬‬ ‫ﺖ ِﻟﻨ‪‬ﻔﺴِﻚ‪ ،‬ﹶﻓﹶﻠ‪‬ﻴﻨْﻈﺮﻥﱠ ﻳ‪‬ﻤﻴﻨﹰﺎ ﻭﺷِﻤﺎﻻﹰ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﻯ ﺷ‪‬ﻴﺌﺎﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﻟ‪‬ﻴﻨْﻈ ‪‬ﺮﻥﱠ‬ ‫ﺖ ‪‬ﻋﹶﻠْﻴﻚ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﹶﻗ ‪‬ﺪ ْﻣ ‪‬‬ ‫ﻀ ﹾﻠ ‪‬‬ ‫ﻭﺃ ﹾﻓ ‪‬‬ ‫ﻉ ﺃ ﹾﻥ ‪‬ﻳ ِﻘ ‪‬ﻲ ‪‬ﻭ ْﺟ ‪‬ﻬﻪ‪ ‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ﻭﻟﻮ ﺑﺸ ‪‬ﻖ ﻣ ْﻦ ‪‬ﺗﻤْﺮﺓ‪،‬‬ ‫ﻼ ‪‬ﻳﺮ‪‬ﻯ ﹶﻏْﻴ ‪‬ﺮ ﺟ‪‬ﻬﻨ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬ﻤ ِﻦ ﺍ ْﺳﺘ‪‬ﻄﺎ ‪‬‬ ‫ﻗﺪ‪‬ﺍﻣ‪‬ﻪ ﹶﻓ ﹶ‬ ‫ﺸ ‪‬ﺮ ﹶﺃ ْﻣﺜﹶﺎﳍﹶﺎ ﺇﱃ ﺳ‪‬ﺒﻌﻤﺎﺋﺔ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔﻌ‪‬ﻞ‪ ،‬ﻭﻣﻦ ﹶﻟ ْﻢ ﻳ‪‬ﺠﺪ‪ ،‬ﻓﹶﺒﻜﹶﻠ ‪‬ﻤ ٍﺔ ﻃﻴ‪‬ﺒﺔٍ‪ ،‬ﻓﹶﺈ ﱠﻥ ِﺑﻬ‪‬ﺎ ‪‬ﺗﺠْﺰﻯ ﹶﺍﳊﹶﺴﻨﺔﹸ ﺑ ‪‬ﻌ ْ‬ ‫)‪ (٥٨٨‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ )‪ ،(٤٣٥/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٦٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(١٠٨٢‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٢٨١/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٧٦/٣‬‬


‫‪٢٠٧‬‬ ‫ﺿﻌﻒ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﹶﻴﻜﹶﻢ ﻭﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻭﺑﺮﻛﺎﺗﻪ(‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﰒ ﺧﻄﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺇﻥ ﺍﳊﻤﺪ ﻟﻠﹼﻪ‬ ‫ﻀﻞﱠ‬ ‫ﺕ ﺃﻋْﻤﺎﻟِﻨﺎ ‪‬ﻣ ْﻦ ‪‬ﻳ ْﻬﺪِﻩ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻼ ﻣ‪ِ ‬‬ ‫ﲪﺪ‪‬ﻩ‪ ‬ﻭﹶﺃ ْﺳ‪‬ﺘﻌِﻴﻨ‪‬ﻪ‪ ،‬ﻧ‪‬ﻌﻮﺫﹸ ﺑﺎﻟﻠﹼﻪ ِﻣ ْﻦ ﺷﺮﻭﺭ ﺃْﻧ ﹸﻔﺴِﻨﺎ‪ ،‬ﻭ ‪‬ﺳﻴ‪‬ﺌﺎ ِ‬ ‫ﹶﺃ ‪‬‬ ‫ﻟﻪ‪ ،‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ْ‬ ‫ﻚ ﻟﻪ‪ ،‬ﺇ ﱠﻥ ﺃﺣﺴ‪‬ﻦ‬ ‫ﻱ ﻟﻪ‪ ،‬ﻭﺃ ْﺷ ‪‬ﻬﺪ‪ ‬ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ْﺣﺪ‪‬ﻩ ﻻ ﺷ‪‬ﺮﻳ ‪‬‬ ‫ﻀﻠِﻞ‪ ،‬ﻓﻼ ﻫﺎ ِﺩ ‪‬‬ ‫ﺍﳊﹶﺪﻳﺚ ﻛِﺘﺎﺏ‪ ‬ﺍﻟﻠﹼﻪ‪ ،‬ﹶﻗ ْﺪ ﹶﺃ ﹾﻓﹶﻠ ‪‬ﺢ ﻣ‪‬ﻦ ‪‬ﺯ‪‬ﻳﻨ‪‬ﻪ ﺍﻟﻠﹼﻪ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻭﺃﺩﺧﻠﻪ ﰲ ﺍﻹِﺳﻼﻡ ﺑﻌﺪ ﺍﻟﻜﻔﺮ‪،‬‬ ‫ﺐ‬ ‫ﺚ ﻭﺃﺑْﻠﻐ‪‬ﻪ‪ ،‬ﹶﺃ ِﺣﺒ‪‬ﻮﺍ ﻣﺎ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺴﻦ‪ ‬ﺍﳊﺪﻳ ِ‬ ‫ﻓﺎﺧﺘﺎﺭ‪‬ﻩ ﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ ِﻣ ْﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﺇﻧ‪‬ﻪ ﹶﺃ ْﺣ ‪‬‬ ‫ﺲ ﻗﹸﻠﻮﺑ‪‬ﻜﻢ‪ ،‬ﻓﺈﻧ‪‬ﻪ‬ ‫ﺍﻟﱠﻠﻪ‪ ،‬ﹶﺃ ِﺣﺒ‪‬ﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ِﻣ ْﻦ ﹸﻛﻞﱢ ﻗﹸﻠﻮِﺑﻜﹸﻢ‪ ،‬ﻭﻻ ‪‬ﺗﻤ‪‬ﻠﻮﺍ ﻛﹶﻼ ‪‬ﻡ ﺍﻟﻠﱠ ِﻪ ﻭ ِﺫ ﹾﻛﺮ‪‬ﻩ‪ ،‬ﻭﻻ ﺗ‪‬ﻘ ‪‬‬ ‫ﺼ ﹶﻄﻔِﻲ‪ ،‬ﻗﺪ ﲰ‪‬ﺎﻩ ﺍﻟﻠﹼﻪ ِﺧﲑ‪‬ﺗﻪ ِﻣ ‪‬ﻦ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻣ‪‬ﺼﻄﻔﹶﺎ ‪‬ﻩ ﻣﻦ‬ ‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ‪‬ﻳ ْ‬ ‫ِﻣ ْﻦ ﹸﻛﻞﱢ ﻣ‪‬ﺎ ‪‬ﻳ ْ‬ ‫ﺨﻠﹸﻖ‪ ‬ﺍﻟﻠﹼﻪ ‪‬ﻳ ْ‬ ‫ﳊﺮ‪‬ﺍﻡِ‪ ،‬ﻓﺎ ْﻋﺒ‪‬ﺪﻭﺍ ﺍﻟﻠﹼﻪ‬ ‫ﺱ ﻣﻦ ﺍﳊﹶﻼ ِﻝ ﻭ‪‬ﺍ ﹶ‬ ‫ﰐ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ ﻭﺍﻟﺼ‪‬ﺎﱀ ِﻣ ‪‬ﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﻭ ِﻣ ْﻦ ﹸﻛﻞﱢ ﻣ‪‬ﺎ ﺃﹸﻭ ﹶ‬ ‫ﱀ ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﺑﺄ ﹾﻓﻮﺍﻫِﻜﻢ‪،‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﺻﺎ ﹶ‬ ‫ﺸﺮِﻛﻮﺍ ﺑﻪ ‪‬ﺷﻴْﺌﺎﹰ‪ ،‬ﻭﺍﺗ‪‬ﻘﻮﻩ ‪‬ﺣ ‪‬ﻖ ‪‬ﺗﻘﹶﺎﺗِﻪ‪ ،‬ﻭﺍ ْ‬ ‫ﻭﻻ ‪‬ﺗ ْ‬ ‫ﺚ ‪‬ﻋ ْﻬﺪ‪‬ﻩ‪ ،‬ﻭﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻴﻜﻢ ‪‬ﻭ ‪‬ﺭ ْﺣﻤ‪‬ﺔ ﺍﻟﻠﹼﻪ‬ ‫ﻀﺐ‪ ‬ﹶﺃ ﹾﻥ ﻳ‪‬ﻨ ﹶﻜ ﹶ‬ ‫‪‬ﻭﺗ‪‬ﺤﺎﺑ‪‬ﻮﺍ ِﺑﺮ‪‬ﻭﺡ ﺍﻟﻠﱠ ِﻪ ‪‬ﺑﻴْﻨﻜﻢ‪ ،‬ﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ْﻐ ‪‬‬ ‫ﻭﺑﺮﻛﺎﺗﻪ(‪.‬‬ ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻃﺮﻑ ﻣﻦ ﺧﻄﺒﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﺫﻛﺮ ﻫﺪﻳﻪ ﰲ ﺍﳋﻄﺐ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺗﻌﻈﻴ ‪‬ﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺗﺸﺮﻳﻔﻪ‪ ،‬ﻭﲣﺼﻴﺼﻪ ﺑﻌﺒﺎﺩﺍﺕ ﳜﺘﺺ ‪‬ﺎ ﻋﻦ‬ ‫ﻏﲑﻩ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﻞ ﻫﻮ ﺃﻓﻀﻞﹸ‪ ،‬ﺃﻡ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ :‬ﳘﺎ ﻭﺟﻬﺎﻥ‬ ‫ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫)‪(٥٨٩‬‬ ‫ﻭﻛﺎﻥ ج ﻳﻘﺮﺃ ﰲ ﻓﺠﺮﻩ ﺑﺴﻮﺭﰐ )ﺍﱂ ﺗﻨـﺰﻳﻞ( ﻭ)ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹِﻧﺴﺎﻥ( ‪.‬‬ ‫ﺺ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺑﺴﺠﺪﺓ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﻳﺴﻤﻮ‪‬ﺎ‬ ‫ﻭﻳﻈﻦ ﻛﺜﲑ ﳑﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﺃﻥ ﺍﳌﺮﺍﺩ ﲣﺼﻴ ‪‬‬ ‫ﺐ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺃﺧﺮﻯ ﻓﻴﻬﺎ‬ ‫ﺳﺠﺪﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻘﺮﺃ ﺃﺣﺪ‪‬ﻫﻢ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺍﺳﺘﺤ ‪‬‬ ‫ﺳﺠﺪﺓ‪ ،‬ﻭﳍﺬﺍ ﻛﺮﻩ ﻣﻦ ﻛﺮﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﰲ ﻓﺠﺮ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﱯ ج ﻳﻘﺮﺃ‬ ‫ﺩﻓﻌﹰﺎ ﻟﺘﻮﻫﻢ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻭﲰﻌﺖ ﺷﻴ ‪‬ﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﻫﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ ﰲ ﻓﺠﺮ ﺍﳉﻤﻌﺔ‪ ،‬ﻷ‪‬ﻤﺎ ﺗﻀﻤﻨﺘﺎ ﻣﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ ﰲ ﻳ‪‬ﻮﻣِﻬﺎ‪ ،‬ﻓﺈ‪‬ﻤﺎ‬ ‫ﺍﺷﺘﻤﻠﺘﺎ ﻋﻠﻰ ﺧﻠﻖ ﺁﺩﻡ‪ ،‬ﻭﻋﻠﻰ ﺫِﻛﺮ ﺍﳌﻌﺎﺩ‪ ،‬ﻭﺣﺸﺮ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻭﻛﺎﻥ ﰲ ﻗﺮﺍﺀ‪‬ﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺗﺬﻛ ‪‬ﲑ ﻟﻸﻣﺔ ﲟﺎ ﻛﺎﻥ ﻓﻴﻪ ﻭﻳﻜﻮﻥ‪ ،‬ﻭﺍﻟﺴﺠﺪﺓ ﺟﺎﺀﺕ ﺗﺒﻌﹰﺎ‬ ‫)‪ (٥٨٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٢٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٩/٢‬‬


‫‪٢٠٨‬‬ ‫ﺚ ﺍﺗﻔﻘﺖ‪ .‬ﻓﻬﺬﻩ ﺧﺎﺻﺔ ﻣﻦ ﺧﻮﺍﺹ ﻳﻮﻡ‬ ‫ﻟﻴﺴﺖ ﻣﻘﺼﻮﺩﺓ ﺣﱴ ﻳﻘﺼ ‪‬ﺪ ﺍﳌﺼﻠﻲ ﻗﺮﺍﺀ‪‬ﺎ ﺣﻴ ﹸ‬ ‫ﺍﳉﻤﻌﺔ‪.‬‬ ‫ﺏ ﻛﺜﺮﺓ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ج ﻓﻴﻪ ﻭﰲ ﻟﻴﻠﺘﻪ‪ ،‬ﻟﻘﻮﻟﻪ ج‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺳﺘﺤﺒﺎ ‪‬‬ ‫)‪(٥٩٠‬‬ ‫ﳉﻤ‪‬ﻌﺔ( ‪ .‬ﻭﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﻴ ‪‬ﺪ ﺍﻷﻧﺎﻡ‪،‬‬ ‫ﳉﻤ‪‬ﻌﺔ ‪‬ﻭﹶﻟْﻴﻠﹶﺔ ﺍ ﹸ‬ ‫)ﺃﻛﺜِﺮﻭﺍ ِﻣ ‪‬ﻦ ﺍﻟﺼﻼﺓ ‪‬ﻋﻠﱠﻲ ﻳﻮﻡ ﺍ ﹸ‬ ‫ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺳﻴ ‪‬ﺪ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻠﻠﺼﻼ ِﺓ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﺰﻳ ﹲﺔ ﻟﻴﺴﺖ ﻟﻐﲑﻩ ﻣﻊ ﺣﻜﻤﺔ‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺃﻥ ﻛﻞ ﺧﲑ ﻧﺎﻟﺘﻪ ﺃﻣﺘ‪‬ﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﳕﺎ ﻧﺎﻟﺘﻪ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻓﺠﻤﻊ ﺍﻟﻠﹼﻪ‬ ‫ﻷﻣﺘﻪ ﺑﻪ ﺑﲔ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺄﻋﻈ ‪‬ﻢ ﻛﺮﺍﻣﺔ ﲢﺼﻞ ﳍﻢ‪ ،‬ﻓﺈﳕﺎ ﲢﺼﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻓﺈﻥ ﻓﻴﻪ ﺑﻌﺜﹶﻬﻢ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ﻭﻗﺼﻮﺭِﻫﻢ ﰲ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻭﻫﻮ ﻳﻮ ‪‬ﻡ ﺍﳌﺰﻳﺪ ﳍﻢ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﻮﻡ ﻋﻴﺪ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻮﻡ ﻓﻴﻪ ﻳ‪‬ﺴﻌﻔﻬﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻄﻠﺒﺎ‪‬ﻢ ﻭﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﺮﺩ‪‬‬ ‫ﺳﺎﺋﻠﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻛ ﹸﻞ ﺇﳕﺎ ﻋﺮﻓﻮﻩ ﻭﺣﺼﻞ ﳍﻢ ﺑﺴﺒﺒﻪ ﻭﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻓﻤﻦ ﺷﻜﺮِﻩ ﻭﲪﺪﻩ‪ ،‬ﻭﺃﺩﺍ ِﺀ‬ ‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺣﻘﻪ ج ﺃﻥ ﻧﻜﺜﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﻟﻴﻠﺘﻪ‪.‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺁﻛﺪ ﻓﺮﻭﺽ ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﻣِﻦ ﺃﻋﻈﻢ ﳎﺎﻣﻊ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻲ ﺃﻋﻈ ‪‬ﻢ ﻣِﻦ ﻛﻞ ﳎﻤﻊ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻭﺃﻓﺮﺿ‪‬ﻪ ﺳﻮﻯ ﳎﻤﻊ ﻋﺮﻓﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﺏ ﺃﻫﻞ ﺍﳉﻨﺔ ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺳﺒﻘﹸﻬﻢ ﺇﱃ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﷲ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻭﻗﹸﺮ ‪‬‬ ‫ﺗﺮﻛﻬﺎ ‪‬ﺎﻭﻧﹰﺎ ‪‬ﺎ‪ ،‬ﻃﺒﻊ ﺍ ُ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﳌﺰﻳﺪ ﲝﺴﺐ ﻗﹸﺮ‪‬ﻢ ﻣﻦ ﺍﻹِﻣﺎﻡ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻭﺗﺒﻜﲑﻫﻢ‪.‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻷﻣﺮ ﺑﺎﻻﻏﺘﺴﺎﻝ ﰲ ﻳﻮﻣﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻣ ‪‬ﺮ ﻣﺆﻛﺪ ﺟﺪﺍﹰ‪ ،‬ﻭﻭﺟﻮﺑﻪ ﺃﻗﻮﻯ‬ ‫ﻣِﻦ ﻭﺟﻮﺏ ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﺒﺴﻤﻠﺔ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻮﺿﻮ ِﺀ ﻣﻦ ﻣﺲ ﺍﻟﻨﺴﺎﺀ‪،‬‬ ‫ﻭﻭﺟﻮﺏ ﺍﻟﻮﺿﻮ ِﺀ ﻣِﻦ ﻣ ‪‬ﺮ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻮﺿﻮ ِﺀ ﻣﻦ ﺍﻟﻘﻬﻘﻬﺔ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻭﺟﻮﺏ‬ ‫ﺍﻟﻮﺿﻮ ِﺀ ﻣﻦ ﺍﻟﺮ‪‬ﻋﺎﻑ‪ ،‬ﻭﺍﳊِﺠﺎﻣﺔ‪ ،‬ﻭﺍﻟﻘﻲﺀ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ج ﰲ ﺍﻟﺘﺸﻬﺪ‬ ‫ﺍﻷﺧﲑ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻡ‪.‬‬ ‫ﻭﻟﻠﻨﺎﺱ ﰲ ﻭﺟﻮﺑﻪ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ‪ :‬ﺍﻟﻨﻔ ‪‬ﻲ ﻭﺍﻹِﺛﺒﺎﺕ‪ ،‬ﻭﺍﻟﺘﻔﺼﻴ ﹸﻞ ﺑﲔ ﻣﻦ ﺑﻪ ﺭﺍﺋﺤﺔ ﳛﺘﺎﺝ‬ ‫ﺇﱃ ﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻫﻮ ﻣﺴﺘﻐﻦ ﻋﻨﻪ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﻟﻪ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﻷﺻﺤﺎﺏ ﺃﲪﺪ‪.‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻟﺘﻄﻴﺐ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺘﻄﻴﺐ ﰲ ﻏﲑﻩ ﻣﻦ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪.‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺴ‪‬ﻮﺍﻙ ﻓﻴﻪ‪ ،‬ﻭﻟﻪ ﻣﺰﻳﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﻙ ﰲ ﻏﲑﻩ‪.‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﻟﺘﺒﻜﲑ ﻟﻠﺼﻼﺓ‪.‬‬ ‫)‪ (٥٩٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪.‬‬


‫‪٢٠٩‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﺣﱴ ﳜﺮﺝ ﺍﻹِﻣﺎﻡ‪.‬‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻹِﻧﺼﺎﺕ ﻟﻠﺨﻄﺒﺔ ﺇﺫﺍ ﲰﻌﻬﺎ ﻭﺟﻮﺑﹰﺎ ﰲ ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻓﺈﻥ ﺗﺮﻛﻪ‪،‬‬ ‫ﻛﺎﻥ ﻻﻏﻴﺎﹰ‪ ،‬ﻭﻣﻦ ﻟﻐﺎ‪ ،‬ﻓﻼ ﲨﻌﺔ ﻟﻪ‪ ،‬ﻭﰲ )ﺍﳌﺴﻨﺪ(‪ ،‬ﻣﺮﻓﻮﻋﹰﺎ )ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻟِﺼﺎ ِﺣﺒِﻪ‬ ‫ﺼﺖْ‪ ،‬ﻓﹶﻼ ﺟ‪‬ﻤ‪ ‬ﻌ ﹶﺔ ﹶﻟﻪ‪.(٥٩١)(‬‬ ‫ﺃﻧ ِ‬ ‫ﺍﳋﺎﺻﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﰲ ﻳﻮﻣﻬﺎ‪ ،‬ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج‪ ) :‬ﻣ ْﻦ ﻗﹶﺮﹶﺃ‬ ‫ﺴﻤ‪‬ﺎﺀ ﻳ‪‬ﻀﻰﺀ ﺑِﻪ ‪‬ﻳ ْﻮ ‪‬ﻡ‬ ‫ﺖ ﹶﻗ ‪‬ﺪ ِﻣ ِﻪ ﺇﱃ ‪‬ﻋﻨ‪‬ﺎ ِﻥ ﺍﻟ ‪‬‬ ‫ﻒ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﺳ ﹶﻄ ‪‬ﻊ ﹶﻟﻪ‪ ‬ﻧ‪‬ﻮ ‪‬ﺭ ِﻣﻦ ﺗ‪‬ﺤ ِ‬ ‫ﺳ‪‬ﻮ ‪‬ﺭ ﹶﺓ ﺍﻟ ﹶﻜ ْﻬ ِ‬ ‫ﺍﻟﻘِﻴﺎ ‪‬ﻣﺔِ‪ ،‬ﻭﻏﹸ ِﻔ ‪‬ﺮ ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑْﻴ ‪‬ﻦ ﺍﳉﹸﻤ‪ ‬ﻌ‪‬ﺘْﻴ ِﻦ()‪.(٥٩٢‬‬ ‫ﻭﺫﻛﺮﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻣِﻦ ﻗﻮﻝ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ﻭﻫﻮ ﺃﺷﺒﻪ‪.‬‬ ‫ﺖ ﺍﻟﺰﻭﺍﻝ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‬ ‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻧﻪ ﻻ ﻳ‪‬ﻜﺮﻩ ﻓﻌ ﹸﻞ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻭﻗ ‪‬‬ ‫ﻭﻣﻦ ﻭﺍﻓﻘﻪ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻟﹶﻢ ﻳﻜﻦ ﺍﻋﺘﻤﺎﺩ‪‬ﻩ‪ .‬ﻋﻠﻰ ﺣﺪﻳﺚ‬ ‫ﻟﻴﺚ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳋﻠﻴﻞ‪ ،‬ﻋﻦ ﺃﰊ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﻧِﺼﻒ‬ ‫ﳉ ‪‬ﻤﻌ‪‬ﺔ)‪ (٥٩٣‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻋﺘﻤﺎﺩ‪‬ﻩ‬ ‫ﺴﺠ‪ ‬ﺮ ﺇ ﱠﻻ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﺍﻟﻨﻬﺎﺭ ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺟﺎﺀ ﺇﱃ ﺍﳉﻤﻌﺔ ﻳ‪‬ﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳ‪‬ﺼﱢﻠ ‪‬ﻲ ﺣﱴ ﳜﺮﺝ ﺍﻹِﻣﺎﻡ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‬ ‫ﻉ ِﻣ ْﻦ ﹸﻃ ْﻬﺮٍ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪ ِﻫﻦ‪ ‬ﻣِﻦ ‪‬ﺩ ْﻫِﻨﻪِ‪،‬‬ ‫ﺴﻞﹸ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉﹸﻤ ‪‬ﻌﺔِ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻄ ‪‬ﻬﺮ‪ ‬ﻣ‪‬ﺎ ﺍ ْﺳ‪‬ﺘﻄﹶﺎ ‪‬‬ ‫ﺍﻟﺼﺤﻴﺢ )ﻻ ‪‬ﻳ ْﻐ‪‬ﺘ ِ‬ ‫ﺐ ﹶﻟﻪ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﺼﻠﱢﻲ ﻣ‪‬ﺎ ﻛﹸِﺘ ‪‬‬ ‫ﻕ ‪‬ﺑْﻴ ‪‬ﻦ ﺍﹾﺛ‪‬ﻨﻴْﻦ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﻼ ‪‬ﻳ ﹶﻔﺮ‪ ‬‬ ‫ﺐ ﺑ‪‬ﻴﺘِﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ‪‬ﺨ ‪‬ﺮﺝ‪ ،‬ﹶﻓ ﹶ‬ ‫ﺲ ﻣِﻦ ﻃِﻴ ِ‬ ‫ﹶﺃ ْﻭ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫)‪(٥٩٤‬‬ ‫ﺼﺖ‪ ‬ﺇﺫﺍ ‪‬ﺗ ﹶﻜﻠﱠ ‪‬ﻢ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺇ ﱠﻻ ﻏﹸ ِﻔ ‪‬ﺮ ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ﺑ‪‬ﻴﻨ ﹸﺔ ‪‬ﻭ‪‬ﺑْﻴ ‪‬ﻦ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺍﻷ ْﺧﺮ‪‬ﻯ(‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﻳْﻨ ِ‬ ‫ﻓﻨﺪﺑﻪ ﺇﱃ ﺍﻟﺼﻼﺓ ﻣﺎ ﻛﺘِﺐ ﻟﻪ‪ ،‬ﻭﱂ ﳝﻨﻌﻪ ﻋﻨﻬﺎ ﺇﻻ ﰲ ﻭﻗﺖ ﺧﺮﻭﺝ ﺍﻹِﻣﺎﻡ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻏ ‪‬ﲑ‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻣﻨﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﺗﺒﻌﻪ ﻋﻠﻴﻪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺑﻦ‬ ‫ﺝ‬ ‫ﺝ ﺍﻹِﻣﺎﻡ ﳝﻨﻊ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺧﻄﺒﺘ‪‬ﻪ ﲤﻨﻊ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﺧﺮﻭ ‪‬‬ ‫ﺣﻨﺒﻞ‪ :‬ﺧﺮﻭ ‪‬‬ ‫ﻑ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﺍﻹِﻣﺎﻡ‪ ،‬ﻻ ﺍﻧﺘﺼﺎ ‪‬‬ ‫ﻭﺃﻳﻀﺎﹰ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﻜﻮﻧﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﲢﺖ ﺍﻟﺴﻘﻮﻑ‪ ،‬ﻭﻻ ﻳﺸﻌﺮ‪‬ﻭﻥ ﺑﻮﻗﺖ‬ ‫ﻼ ﺑﺎﻟﺼﻼﺓ ﻻ ﻳﺪﺭﻯ ﺑﻮﻗﺖ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻨﻪ ﺃﻥ ﳜﺮﺝ‪،‬‬ ‫ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﺍﻟﺮﺟ ﹸﻞ ﻳﻜﻮﻥ ﻣﺘﺸﺎ ِﻏ ﹰ‬ ‫)‪ (٥٩١‬ﺃﺧﺮﺟﻪ ﻣﻄﻮ ﹰﻻ ﺃﲪﺪ )‪ ،(٩٣/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٥١‬‬ ‫)‪ (٥٩٢‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ )‪.(٣٦٨/٢‬‬ ‫)‪ (٥٩٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٨٣‬‬ ‫)‪ (٥٩٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٠٩ ،٣٠٨/٢‬‬


‫‪٢١٠‬‬ ‫ﻭﻳﺘﺨﻄﱠﻰ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻨﻈﹸﺮ ﺇﱃ ﺍﻟﺸﻤﺲ ﻭﻳﺮ ِﺟﻊ‪ ،‬ﻭﻻ ﻳﺸﺮﻉ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻫﻮ ﻣﺮﺳﻞ ﻷﻥ ﺃﺑﺎ ﺍﳋﻠﻴﻞ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰊ‬ ‫ﻀ ‪‬ﺪﻩ‪ ‬ﻗﻴﺎﺱ‪ ،‬ﺃﻭ ﻗﻮ ﹸﻝ ﺻﺤﺎﰊ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﺮﺳﻠﻪ‬ ‫ﻗﺘﺎﺩﺓ‪ ،‬ﻭﺍﳌﺮﺳﻞ ﺇﺫﺍ ﺍﺗﺼﻞ ﺑﻪ ﻋﻤﻞ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬ ‫ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺸﻴﻮﺥ ﻭﺭﻏﺒﺘ ِﻪ ﻋﻦ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺘﺮﻭﻛﲔ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ‬ ‫ﻳﻘﺘﻀﻲ ﻗﻮﺗﻪ‪ ،‬ﻋ‪ِ ‬ﻤ ﹶﻞ ﺑﻪ‪.‬‬ ‫ﻭﺃﻳﻀﺎﹰ‪ ،‬ﻓﻘﺪ ﻋﻀﺪﻩ ﺷﻮﺍﻫﺪ ﺃﺧﺮ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪ :‬ﺭﻭﻱ ﻋﻦ‬ ‫ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻧ‪‬ﻬﻰ ‪‬ﻋ ِﻦ‬ ‫ﺲ ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ)‪ .(٥٩٥‬ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ‬ ‫ﻒ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﺗﺰﻭﻝ ﺍﻟﺸﻤ ‪‬‬ ‫ﺍﻟﺼ‪‬ﻼ ِﺓ ﻧِﺼ ‪‬‬ ‫ﻛﺘﺎﺏ )ﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ( ﻭﺭﻭﺍﻩ ﰲ )ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ( ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻷﲪﺮ‪ ،‬ﻋﻦ ﺷﻴﺦ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﻴﺪ‬ ‫ﺍﳌﻘﱪﻱ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ .‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ )ﺍﳌﻌﺮﻓﺔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻄﺎﺀ‬ ‫ﱯ ج ﻳﻨﻬﻰ ﻋﻦ‬ ‫ﺑﻦ ﻋﺠﻼﻥ‪ ،‬ﻋﻦ ﺃﰊ ﻧﻀﺮﺓ‪ ،‬ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻻ‪ :‬ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﻒ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺇﻻ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻜﻦ ﺇﺳﻨﺎﺩﻩ ﻓﻴﻪ ﻣﻦ ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﺒﻴﻬﻘﻲ‪،‬‬ ‫ﺍﻟﺼﻼﺓ ﻧِﺼ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﻧﻀﻤﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺇﱃ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ﺃﺣﺪﺛﺖ ﺑﻌﺾ ﺍﻟﻘﻮﺓ‪ .‬ﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻣﻦ ﺷﺄﻥ ﺍﻟﻨﺎﺱ ﺍﻟﺘﻬﺠﲑ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﺼﻼ ﹸﺓ ﺇﱃ ﺧﺮﻭﺝ ﺍﻹِﻣﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪:‬‬ ‫ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻮﺟﻮﺩ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﱯ ج ﺭﻏﱠﺐ ﰲ‬ ‫ﺍﻟﺘﺒﻜﲑ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﰲ ﺍﻟﺼﻼﺓ ﺇﱃ ﺧﺮﻭﺝ ﺍﻹِﻣﺎﻡ ﻣﻦ ﻏﲑ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻳ‪‬ﻮﺍﻓِﻖ ﻫﺬﻩ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺃﹸﺑﻴﺤﺖ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﺍﻟﺮ‪‬ﺧﺼﺔ ﰲ ﺫﻟﻚ‬ ‫ﺱ ﰲ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼ ِﺓ‬ ‫ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻣﻜﺤﻮﻝ‪ .‬ﻗﻠﺖ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﻒ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﻧِﺼ ‪‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻭﻗﺖ ﻛﺮﺍﻫﺔ ﲝﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻭﻗﺖ ﻛﺮﺍﻫﺔ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ‬ ‫ﻣﻦ ﻣﺬﻫﺐ ﺃﲪﺪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻭﻗﺖ ﻛﺮﺍﻫﺔ ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻠﻴﺲ ﺑﻮﻗﺖ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫)‪ (٥٩٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪.(٥٢/١‬‬


‫‪٢١١‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﻗﺮﺍﺀﺓ )ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ( ﻭ )ﺍﳌﻨﺎﻓﻘﲔ(‪ ،‬ﺃﻭ )ﺳﺒﺢ ﻭﺍﻟﻐﺎﺷﻴﺔ(‪ .‬ﺻﻼﺓ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﺮﺃ ‪‬ﻦ ﰲ ﺍﳉﻤﻌﺔ‪ ،‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﰲ‬ ‫)ﺻﺤﻴﺤﻪ()‪.(٥٩٦‬‬ ‫)‪(٥٩٧‬‬ ‫ﺚ ﺍﻟﻐﺎﺷﻴﺔ(‬ ‫ﳉﻤ‪‬ﻌ ِﺔ( ﻭ) ‪‬ﻫ ﹾﻞ ﺃﺗﺎﻙ ﺣﺪﻳ ﹸ‬ ‫ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻧﻪ ج‪ ،‬ﻛﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺍ ﹸ‬ ‫ﺛﺒﺖ ﻋﻨﻪ ﺫﻟﻚ ﻛﻠﱡﻪ‪.‬‬ ‫ﻭﻻ ﻳ‪‬ﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻣِﻦ ﻛﻞ ﺳﻮﺭﺓ ﺑﻌﻀﻬﺎ‪ ،‬ﺃﻭ ﻳﻘﺮﺃ ﺇﺣﺪﺍﳘﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻑ ﺍﻟﺴﻨﺔ‪ ،‬ﻭ ‪‬ﺟﻬ‪‬ﺎﻝ ﺍﻷﻣﺔ ﻳ‪‬ﺪﺍﻭﻣﻮﻥ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺧﻼ ‪‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪ :،‬ﺃﻧﻪ ﻳﻮ ‪‬ﻡ ﻋﻴﺪ ﻣﺘﻜﺮ‪‬ﺭ ﰲ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺎﺟﻪ‬ ‫ﰲ )ﺳﻨﻨﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻟﹸﺒﺎﺑﺔ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﳌﹸﻨﺬﺭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ج‪) :‬ﺇﻥ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ‬ ‫ﺿﺤ‪‬ﻰ‪ ،‬ﻭ‪‬ﻳ ْﻮ ِﻡ ﺍﻟ ِﻔﻄﹾﺮ‪ ،‬ﻓﻴﻪ‬ ‫‪‬ﺳﻴ‪‬ﺪ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﹶﺃ ْﻋ ﹶﻈﻤ‪‬ﻬﺎ ﻋﻨِﺪ ﺍﷲ‪ ،‬ﻭﻫ‪ ‬ﻮ ﹶﺃ ْﻋﻈﹶﻢ ِﻋْﻨ ‪‬ﺪ ﺍﻟﻠﹼﻪ ِﻣ ْﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍﻷ ْ‬ ‫ﻂ ﻓﻴﻪ ﺁﺩﻡ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻭﻓﻴﻪ ﺗﻮﻓﱠﻰ ﺍﷲ ﺁﺩﻡ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﺲ ﺧِﻼ ٍﻝ‪ :‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻠﹼﻪ ﻓﻴﻪ ﺁﺩﻡ‪ ،‬ﻭﹶﺃ ْﻫ‪‬ﺒ ﹶ‬ ‫ﺧ‪‬ﻤ ‪‬‬ ‫ﺳﺎ ‪‬ﻋ ﹲﺔ ﻻ ‪‬ﻳ ْ‬ ‫ﺴﹶﺄﻝﹸ ﺍﷲ ﺍﻟﻌ‪‬ﺒ ‪‬ﺪ ﻓﻴﻬﺎ ﺷﻴﺌﹰﺎ ﺇﻻ ﺃﻋﻄﺎﻩ‪ ،‬ﻣﺎ ﱂ ﻳﺴﺄﻝ ﺣﺮﺍﻣﺎﹰ‪ ،‬ﻭﻓﻴﻪ ﺗﻘﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ‪ ،‬ﻣﺎ‬ ‫ﺠ ٍﺮ ﺇﻻ ﻭﻫ ‪‬ﻦ‬ ‫ﻚ ‪‬ﻣ ﹶﻘ ‪‬ﺮﺏٍ‪ ،‬ﻭﻻ ﲰﺎﺀٍ‪ ،‬ﻭﻻ ﺃﺭﺽٍ‪ ،‬ﻭ‪‬ﻻ ِﺭﻳ‪‬ﺎﺡٍ‪ ،‬ﻭﻻ ﺟِﺒﺎﻝٍ‪ ،‬ﻭﻻ ‪‬ﺷ ‪‬‬ ‫ِﻣ ْﻦ ‪‬ﻣﹶﻠ ٍ‬ ‫ﺸﻔِﻘﻦ ِﻣ ْﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍﳉﻤﻌﺔ()‪.(٥٩٨‬‬ ‫‪‬ﻳ ْ‬ ‫ﺴ ‪‬ﻦ ﺍﻟﺜﻴﺎﺏ ﺍﻟﱵ ﻳﻘ ِﺪﺭ‪ ‬ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ‬ ‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻧﻪ ﻳ‪‬ﺴﺘﺤﺐ ﺃﻥ ﻳﻠﺒ‪‬ﺲ ﻓﻴﻪ ﺃﺣ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪:‬‬ ‫ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻳﻮﺏ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺝ‬ ‫ﺴ ِﻦ ﺛﻴﺎِﺑﻪِ‪ ،‬ﱠﰒ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺲ ﻣِﻦ ﺃﹶﺣ ‪‬‬ ‫ﺐ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻟﻪ‪ ،‬ﻭﹶﻟِﺒ ‪‬‬ ‫ﺲ ِﻣ ْﻦ ِﻃﻴ ٍ‬ ‫ﺴ ﹶﻞ ﻳﻮﻡ ﺍﳉﻤ‪‬ﻌ ِﺔ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫) ‪‬ﻣ ِﻦ ﺍ ﹾﻏ‪‬ﺘ ‪‬‬ ‫ﺴﻜِﻴﻨ ﹸﺔ ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄ ﹶ‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟ ‪‬‬ ‫ﺖ ﺇﺫﺍ‬ ‫ﺼ ‪‬‬ ‫ﰐ ﺍﳌﺴﺠﺪ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ْﺮ ﹶﻛ ‪‬ﻊ ﺇ ﹾﻥ ﺑ‪‬ﺪﺍ ﻟﻪ‪ ،‬ﻭ ﹾﱂ ﻳ‪ْ ‬ﺆ ِﺫ ﺃﺣﺪﹰﺍ ﹸﺛﻢ‪ ‬ﺃﹶﻧ ‪‬‬ ‫ﺻﱢﻠﻲ‪ ،‬ﻛﺎﻧﺖ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹰﺓ ﳌﺎ ﺑﻴﻨﻬﻤﺎ)‪.(٥٩٩‬‬ ‫‪‬ﺧﺮ‪‬ﺝ ﺇﻣﺎﻣ‪‬ﻪ ﺣﺘ‪‬ﻰ ‪‬‬ ‫ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ(‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻘﻮﻝ ﻋﻠﻰ‬ ‫ﺍﳌِﻨﺒ‪‬ﺮ ﰲ ‪‬ﻳ ْﻮ ِﻡ ﺍﳉﻤﻌﺔ‪) :‬ﻣﺎ ﻋﻠﻰ ﺃ ‪‬ﺣﺪِﻛﻢ ﻟﻮ ﺍﺷﺘ‪‬ﺮﻯ ﺛﹶﻮﺑﲔ ِﻟﻴ‪‬ﻮ ِﻡ ﺍﳉﹸﻤﻌﺔ ﺳِﻮﻯ ﹶﺛ ْﻮ‪‬ﺑ ْﻲ‬ ‫)‪ (٥٩٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٨٧٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٢٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥١٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١١١٨‬‬ ‫)‪ (٥٩٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٨٧٨‬‬ ‫)‪ (٥٩٨‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٠٨٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪﻩ )‪.(٤٣٠/٣‬‬ ‫)‪ (٥٩٩‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٢٠/٥‬‬


‫‪٢١٢‬‬ ‫ِﻣ ْﻬ‪‬ﻨﺘِﻪ()‪.(٦٠٠‬‬ ‫ﺱ ﻳﻮ ‪‬ﻡ‬ ‫ﻭﰲ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ(‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺧﻄﺐ ﺍﻟﻨﺎ ‪‬‬ ‫ﺨ ﹶﺬ‬ ‫ﺏ ﺍﻟﻨ‪‬ﻤﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻣﺎ ﻋﻠﻰ ﹶﺃ ‪‬ﺣ ِﺪﻛﹸ ْﻢ ﺇﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﺳ ‪‬ﻌ ﹰﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺮﺃﻯ ﻋﻠﻴﻬﻢ ﺛِﻴﺎ ‪‬‬ ‫)‪(٦٠١‬‬ ‫ﺛﹶﻮ‪‬ﺑﻴْﻦ ِﻟﺠ‪‬ﻤ‪ ‬ﻌِﺘ ِﻪ ِﺳﻮ‪‬ﻯ ﺛﹶﻮ‪‬ﺑ ْﻲ ﻣِﻬ‪‬ﻨﺘِﻪ( ‪.‬‬ ‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‪ :‬ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻓﻴﻪ ﲡﻤ ‪‬ﲑ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺳﻌﻴ ‪‬ﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻋﻦ‬ ‫ﻧﻌﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳌﹸﺠﻤِﺮ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺃﻣﺮ ﺃﻥ ﳚ ‪‬ﻤ ‪‬ﺮ ﻣﺴﺠ ‪‬ﺪ‬ ‫ﺍﳌﺪﻳﻨﺔ ﹸﻛ ﱠﻞ ﲨﻌﺔ ﺣﲔ ﻳﻨﺘﺼِﻒ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻟﺬﻟﻚ ﲰﻲ ﻧﻌﻴﻢ ﺍ ﹾ‪‬ﻤِﺮ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺴﻔ ‪‬ﺮ ﰲ ﻳﻮﻣﻬﺎ ﳌﻦ ﺗﻠﺰﻣﻪ ﺍﳉﻤﻌﺔ ﻗﺒﻞ ﻓﻌﻠﻬﺎ ﺑﻌﺪ‬ ‫ﺩﺧﻮﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻓﻠﻠﻌﻠﻤﺎﺀ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻫﻲ ﺭﻭﺍﻳﺎﺕ ﻣﻨﺼﻮﺻﺎﺕ ﻋﻦ ﺃﲪﺪ‪،‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻻ ﳚﻮﺯ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﳚﻮﺯ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﳚﻮﺯ ﻟﻠﺠﻬﺎﺩ ﺧﺎﺻﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻴﺤﺮﻡ ﻋﻨﺪﻩ ﺍﻟﺴﻔﺮ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﳍﻢ‬ ‫ﰲ ﺳﻔﺮ ﺍﻟﻄﺎﻋﺔ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﲢﺮﳝﻪ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺟﻮﺍﺯﻩ ﻭﻫﻮ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺍﻟﺮﺍﻓﻌﻲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻔﺮ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻓﻠﻠﺸﺎﻓﻌﻲ ﻓﻴﻪ ﻗﻮﻻﻥ‪ :‬ﺍﻟﻘﺪﱘ‪ :‬ﺟﻮﺍﺯﻩ‪ ،‬ﻭﺍﳉﺪﻳﺪ‪ :‬ﺃﻧﻪ‬ ‫ﻛﺎﻟﺴﻔﺮ ﺑﻌﺪ ﺯﻭﺍﻝ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺻﺎﺣﺐ )ﺍﻟﺘﻔﺮﻳﻊ(‪ :‬ﻭﻻ ﻳﺴﺎﻓﺮ ﺃﺣ ‪‬ﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﻌﺪ‬ ‫ﺍﻟﺰﻭﺍﻝ ﺣﱴ ﻳ‪‬ﺼﻠ ‪‬ﻲ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﺎﻓﺮ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﺍﻻﺧﺘﻴﺎﺭ‪ :‬ﺃﻥ ﻻ ﻳﺴﺎﻓﺮ ﺇﺫﺍ‬ ‫ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻫﻮ ﺣﺎﺿﺮ ﺣﱴ ﻳ‪‬ﺼﻠ ‪‬ﻲ ﺍﳉﻤﻌﺔ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﱃ ﺟﻮﺍﺯ ﺍﻟﺴﻔﺮ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ )ﺍﻷﻓﺮﺍﺩ(‪ ،‬ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺃﻟﻠﹼﻪ ج ﻗﺎﻝ‪) :‬ﻣ‪‬ﻦ ﺳ‪‬ﺎﻓ ‪‬ﺮ ِﻣ ْﻦ ﺩﺍ ِﺭ ﺇﻗﺎﻣ‪‬ﺘﻪ ﻳﻮ ‪‬ﻡ‬ ‫ﺖ ‪‬ﻋﻠﹶﻴ ِﻪ ﺍﳌﹶﻼﺋِﻜﺔﹸ ﺍﻻ ﻳﺼﺤ‪‬ﺐ ﰲ ‪‬ﺳ ﹶﻔﺮِﻩ(‪ .‬ﻭﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﳍﻴﻌﺔ‪.‬‬ ‫ﺍﳉﻤﻌﺔِ‪ ،‬ﺩ ‪‬ﻋ ْ‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﻜﻢ‪ ،‬ﻋﻦ ِﻣ ﹾﻘﺴ‪‬ﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪:‬‬ ‫ﻚ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻐﺪﺍ‬ ‫ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ﰲ ﺳﺮﻳﺔ‪ ،‬ﻓﻮﺍﻓﻖ ﺫِﻟ ‪‬‬ ‫ﺑﻌ ﹶ‬ ‫)‪ (٦٠٠‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٧٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٩٥‬‬ ‫)‪ (٦٠١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٠٩٦‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٧٦٥‬‬


‫‪٢١٣‬‬ ‫ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﲣﻠﱠﻒ ﻭﺃﺻﻠﻲ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﰒ ﺃﳊﻘﻬﻢ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﱠﻰ ﺍﻟﻨﱯ ج‪،‬‬ ‫ﺭﺁﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ْﻐﺪ‪ ‬ﻭ ﻣ‪‬ﻊ ﺃﺻﺤ‪‬ﺎﺑِﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺩﺕ ﺃﻥ ﺃﺻﹼﻠ ‪‬ﻲ ﻣﻌﻚ‪ ،‬ﰒ ﺃﳊﻘﹶﻬﻢ‪،‬‬ ‫ﺖ ﻓﹶﻀ ﹶﻞ ﹶﻏ ْﺪ ‪‬ﻭﺗِﻬﻢ()‪.(٦٠٢‬‬ ‫ﺽ ﻣﺎ ﺃ ْﺩﺭ‪‬ﻛ ‪‬‬ ‫ﺖ ﻣ‪‬ﺎ ﰲ ﺍﻷَﺭ ِ‬ ‫ﻓﻘﺎﻝ‪) :‬ﹶﻟ ْﻮ ﹶﺃﻧ ﹶﻔ ﹾﻘ ‪‬‬ ‫ﻭﺃﹸ ِﻋﻞﱠ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ‪ ،‬ﺑﺄﻥ ﺍﳊﻜﻢ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﻣﻘﺴﻢ‪.‬‬ ‫ﺕ ﺭﻓﻘﺘﻪ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ ﻓﻮﺕ ﺭﻓﻘﺘﻪ ﻭﺍﻧﻘﻄﺎﻋ‪‬ﻪ ﺑﻌﺪﻫﻢ‪،‬‬ ‫ﻒ ﺍﳌﺴﺎﻓ ‪‬ﺮ ﻓﹶﻮ ‪‬‬ ‫ﺨ ِ‬ ‫ﻫﺬﺍ ﺇﺫﺍ ﱂ ‪‬ﻳ ‪‬‬ ‫ﺟﺎﺯ ﻟﻪ ﺍﻟﺴﻔ ‪‬ﺮ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻋﺬﺭ ﻳ‪‬ﺴﻘﻂ ﺍﳉﻤﻌﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬ ‫ﻭﻟﻌﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ‪ -‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻣﺴﺎﻓﺮ ﲰﻊ ﺃﺫﺍﻥ ﺍﳉﻤﻌﺔ ﻭﻗﺪ ﺃﺳﺮﺝ‬ ‫ﺾ ﻋﻠﻰ ﺳﻔﺮ ِﻩ ‪ -‬ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬ ‫ﺩﺍﺑﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟِﻴﻤ ِ‬ ‫ﻋﻨﻪ‪ :‬ﺍﳉﻤﻌﺔ ﻻ ﲢِﺒﺲ‪ ‬ﻋﻦ ﺍﻟﺴﻔﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺍﺩﻫﻢ ﺟﻮﺍﺯ ﺍﻟﺴﻔﺮ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻓﻬﻲ ﻣﺴﺄﻟﺔ‬ ‫ﻧﺰﺍﻉ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻔﺎﺻﻞ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻗﺪ ﺭﻭﻯ ﰲ )ﻣﺼﻨﻔﻪ( ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ‬ ‫ﺏ ‪‬ﺳﻔﹶﺮ‬ ‫ﻼ ﻋﻠﻴﻪ ﺛﻴﺎ ‪‬‬ ‫ﺧﺎﻟﺪ ﺍﳊﺬﺍﺀ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ﺃﻭ ﻏﲑﻩ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺃﻯ ﺭﺟ ﹰ‬ ‫ﺝ ﺣﱴ‬ ‫ﺕ ﺳﻔﺮﺍﹰ‪ ،‬ﻓﻜ ِﺮ ْﻫﺖ‪ ‬ﺃﻥ ﺃﺧ ‪‬ﺮ ‪ُ‬‬ ‫ﺑﻌﺪ ﻣﺎ ﻗﻀﻰ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺷﺄﻧ‪‬ﻚ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺩ ‪‬‬ ‫)‪(٦٠٣‬‬ ‫ﻓﻬﺬﺍ ﻗﻮﻝ ﻣﻦ ﳝﻨﻊ‬ ‫ﻀ ْﺮ ﻭﻗﺘ‪‬ﻬﺎ‬ ‫ﺃﺻﻠﻲ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺇﻥ ﺍﳉﻤﻌﺔ ﻻ ﲤﻨﻌ‪‬ﻚ ﺍﻟﺴﻔ ‪‬ﺮ ﻣﺎ ﱂ ﳛ ‪‬‬ ‫ﺍﻟﺴﻔﺮ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻻ ﳝﻨﻊ ﻣﻨﻪ ﻗﺒﻠﻪ‪.‬‬ ‫ﻭﺫﻛﺮﻩ‪ .‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻗﻴﺲ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺃﺑﺼ ‪‬ﺮ‬ ‫ﻼ ﻋﻠﻴﻪ ﻫْﻴﹶﺌﺔﹸ ﺍﻟﺴ‪‬ﻔﺮِ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺟ ﹸﻞ‪ :‬ﺇﻥ ﺍﻟﻴﻮ ‪‬ﻡ ﻳﻮﻡ ﲨﻌﺔ ﻭﻟﻮﻻ ﺫﻟﻚ‪،‬‬ ‫ﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺟ ﹰ‬ ‫ﺤ ِﻦ ﺍﻟﺮﻭﺍﺡ‪.‬‬ ‫ﺲ ﻣﺴﺎﻓﺮﺍ‪ ،‬ﻓﺎﺧﺮ‪‬ﺝ ﻣﺎ ﱂ ‪‬ﻳ ِ‬ ‫ﳋﺮﺟﺖ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺇﻥ ﺍﳉﻤﻌﺔ ﻻ ﲢﺒ ‪‬‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ‪ ،‬ﻋﻦ ﺻﺎﱀ ﺑﻦ ﻛﺜﲑ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻗﺎﻝ‪:‬‬ ‫ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ج ﻣﺴﺎﻓﺮﹰﺍ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺿ‪‬ﺤﻰ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻭﺫﻛﺮ ﻋﻦ ﻣﻌﻤ‪‬ﺮ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪ :‬ﻫﻞ ﳜﺮﺝ ﺍﻟﺮﺟﻞ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ؟‬ ‫ﻓﻜﺮﻫﻪ‪ ،‬ﻓﺠﻌﻠﺖ ﺃﺣﺪ‪‬ﺛﻪ ﺑﺎﻟﺮﺧﺼﺔ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻗﻠﻤﺎ ﳜﺮﺝ ﺭﺟﻞ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ‬ ‫ﺭﺃﻯ ﻣﺎ ﻳﻜﺮﻫﻪ‪ ،‬ﻟﻮ ﻧﻈﺮﺕ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺟﺪﺗ‪‬ﻪ ﻛﺬﻟﻚ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻋﻦ ﺣﺴﺎﻥ ﺑﻦ ﺃﰊ ﻋﻄﻴﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺳﺎﻓﺮ ﺍﻟﺮ ‪‬ﺟ ﹸﻞ‬ ‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺩﻋﺎ ﻋﻠﻴﻪ ﺍﻟﻨﻬﺎ ‪‬ﺭ ﺃﻥ ﻻ ‪‬ﻳﻌ‪‬ﺎ ﹶﻥ ﻋﻠﻰ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﺼﺎﺣﺐ ﰲ ﺳﻔﺮﻩ‪.‬‬ ‫)‪ (٦٠٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٢٤/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٥٢٧‬‬ ‫)‪ (٦٠٣‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪.(٥٥٣٦‬‬


‫‪٢١٤‬‬ ‫ﻭﺫﻛﺮ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﺴﻔﺮ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪ .‬ﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺟ‪‬ﺮﻳﺞ‪ :‬ﻗﻠﺖ ﻟﻌﻄﺎﺀ‪ :‬ﺃﺑﻠﻐﻚ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺃﻣﺴﻰ ﰲ ﻗﺮﻳﺔ ﺟﺎﻣﻌﺔ ﻣِﻦ ﻟﻴﻠﺔ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻼ ﻳﺬﻫﺐ ﺣﱴ ﻳ‪‬ﺠ ‪‬ﻤﻊ‪‬؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻟﻴﻜﺮﻩ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻤِﻦ ﻳﻮﻡ ﺍﳋﻤﻴﺲ؟ ﻗﺎﻝ‪:‬‬ ‫ﻻ‪ ،‬ﺫﻟﻚ ﺍﻟﻨﻬﺎﺭ ﻓﻼ ﻳﻀﺮﻩ‪.‬‬ ‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺃﻥ ﻟﻠﻤﺎﺷﻲ ﺇﱃ ﺍﳉﻤﻌﺔ ﺑﻜﻞ ﺧ‪‬ﻄﻮﺓ ﺃﺟ ‪‬ﺮ ﺳﻨﺔ ﺻﻴﺎﻣ‪‬ﻬﺎ ﻭﻗﻴﺎﻣ‪‬ﻬﺎ‪ ،‬ﻗﺎﻝ‬ ‫ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪ ،‬ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻷﺷﻌﺚ‬ ‫ﺴ ﹶﻞ ‪‬ﻳ ْﻮ ‪‬ﻡ‬ ‫ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﻋﻦ ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﻣﻦ ﻏﺴ‪‬ﻞ ﻭﺍ ﹾﻏ‪‬ﺘ ‪‬‬ ‫ﺨﻄﹸﻮﻫﺎ ﺻِﻴﺎﻡ‪‬‬ ‫ﺼﺖ‪ ،‬ﻛﺎ ﹶﻥ ﻟﹶﻪ ِﺑ ﹸﻜﻞﱢ ﺧ ﹾﻄ ‪‬ﻮ ٍﺓ ‪‬ﻳ ْ‬ ‫ﺍﹸ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻭ‪‬ﺑﻜﱠ ‪‬ﺮ ﻭﺍﺑﺘ ﹶﻜﺮ‪ ،‬ﻭﺩﻧﺎ ِﻣ ‪‬ﻦ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﹶﺄْﻧ ‪‬‬ ‫)‪(٦٠٤‬‬ ‫ﻚ ﻋﻠﻰ ﺍﻟﻠ‪ِ ‬ﻪ ﻳﺴﲑ( ‪ .‬ﻭﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ(‪.‬‬ ‫‪‬ﺳ‪‬ﻨ ٍﺔ ﻭﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﺫِﻟ ‪‬‬ ‫ﺴ ﹶﻞ ﺑﺎﻟﺘﺸﺪﻳﺪ‪ :‬ﺟﺎﻣﻊ ﺃﻫﻠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺴ‪‬ﺮﻩ ﻭﻛﻴﻊ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﹶﻏ ‪‬‬ ‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‪ :‬ﺃﻧﻪ ﻳﻮﻡ ﺗﻜﻔﲑ ﺍﻟﺴﻴ‪‬ﺌﺎﺕ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ‪) .‬ﻣﺴﻨﺪﻩ( ﻋﻦ‬ ‫ﻱ ﻣﺎ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﹸﻤﻌﺔ؟( ﻗﻠﺖ‪ :‬ﻫ‪ ‬ﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺟ‪‬ﻤ ‪‬ﻊ‬ ‫ﺳﻠﻤﺎﻥ ﻗﺎﻝ‪ :‬ﱄ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﹶﺃﺗ‪‬ﺪﺭ ‪‬‬ ‫ﳉﻤ‪‬ﻌﺔ‪ ،‬ﻻ ‪‬ﻳ‪‬ﺘ ﹶﻄﻬ‪‬ﺮ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﻓﹶﻴﺤﺴِﻦ‬ ‫ﺍﻟﻠﹼﺔ ﻓﻴﻪ ﺃﹶﺑﺎﻛﻢ ﺁﺩﻡ ﻗﺎﻝ‪) :‬ﻭﻟﻜﻨ‪‬ﻲ ﹶﺃﺩْﺭﻱ ﻣﺎ ﻳ‪‬ﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﻀ ‪‬ﻲ ﺍﻹﻣﺎﻡ ﺻ‪‬ﻼﺗ‪‬ﻪ ﺇﻻ ﻛﺎﻧﺖ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹶﺓ ﳌﺎ ‪‬ﺑْﻴﻨ‪‬ﻪ‬ ‫ﳉﻤ‪‬ﻌﺔ‪ ،‬ﹶﻓ‪‬ﻴﻨْﺼﺖ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻘ ِ‬ ‫ﻃﻬ‪‬ﻮﺭ‪‬ﺓ‪ ،‬ﹶﰒ ﻳﺄﰐ ﺍ ﹸ‬ ‫ﺖ ﺍ ﹶﳌ ﹾﻘﺘ‪‬ﻠﺔ()‪.(٦٠٥‬‬ ‫ﻭﺑ‪‬ﲔ ﺍﳉﻤﻌ ِﺔ ﺍﳌﻘﺒﻠﹶﺔ ﻣﺎ ﺍ ْﺟﺘ‪ِ‬ﻨ‪‬ﺒ ِ‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ‪ ،‬ﻋﻦ ﻧ‪‬ﺒﻴﺸﺔ ﺍﳍﹸﺬﱄ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﹸﺛﻢ‪ ‬ﺃﹶﻗ‪‬ﺒ ﹶﻞ ِﺇﻟﹶﻰ ﺍﳌﹶﺴﺠِﺪ ﻻ‬ ‫ﺴ ﹶﻞ ﻳ‪‬ﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﻳ‪‬ﺤﺪ‪‬ﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺇ ﱠﻥ ﺍﳌﺴِﻠ ‪‬ﻢ ﺇﺫﺍ ﺍﻏ‪‬ﺘ ‪‬‬ ‫ﺻﻠﹼﻰ ﻣ‪‬ﺎ ‪‬ﺑﺪ‪‬ﺍ ﹶﻟﻪ‪ ،‬ﻭﺇِﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﻗﺪ ‪‬ﺧ ‪‬ﺮﺝ‪،‬‬ ‫ﺠ ِﺪ ﺍﻹِﻣﺎﻡ ‪‬ﺧﺮ‪‬ﺝ‪ ،‬‬ ‫ﻳﺆﺫﻱ ﺃﺣ‪‬ﺪﺍﹶ‪ ،‬ﻓﹶﺈﻥ ﹶﻟ ْﻢ ‪‬ﻳ ِ‬ ‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻘ ِ‬ ‫ﺼ ‪‬‬ ‫‪‬ﺟﹶﻠﺲ‪ ،‬ﻓﹶﺎ ْﺳ‪‬ﺘﻤ‪‬ﻊ ‪‬ﻭﺃﹶﻧ ‪‬‬ ‫ﻀ ‪‬ﻲ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺟ‪‬ﻤ‪ ‬ﻌ‪‬ﺘﻪ‪ ‬ﻭﻛﹶﻼ ‪‬ﻣﻪ‪ ،‬ﺇﻥ ﹶﻟ ْﻢ ‪‬ﻳ ْﻐ ﹶﻔ ْﺮ ﻟﹶﻪ ﰲ ﺟ‪‬ﻤ ‪‬ﻌﺘِﻪ‬ ‫)‪(٦٠٦‬‬ ‫ِﺗﻠﹾﻚ ﺫﹸﻧﻮﺑ‪‬ﻪ ﻛﻠﱡﻬﺎ‪ ،‬ﺃﻥ ﺗﻜﹸﻮﻥ ﹶﻛﻔﹶﺎ ‪‬ﺭ ﹰﺓ ِﻟ ﹾﻠﺠ‪‬ﻤ‪ ‬ﻌ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﺗﻠِﻴﻬﺎ( ‪.‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ(‪ ،‬ﻋﻦ ﺳﻠﻤﺎﻥ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﻻ ‪‬ﻳ ْﻐ‪‬ﺘﺴِﻞ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‬ ‫ﺐ ‪‬ﺑْﻴﺘِﻪ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﻉ ﻣِﻦ ﹸﻃﻬْﺮ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪ ِﻫﻦ‪ِ ‬ﻣ ْﻦ ﺩ‪‬ﻫِﻨ ِﻪ ﹶﺃ ْﻭ ﻳ‪‬ﺼ ‪‬ﺮ ﻣِﻦ ﻃﻴ ِ‬ ‫ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ‪‬ﻭ‪‬ﻳﺘ‪‬ﻄ ‪‬ﻬ ‪‬ﺮ ﻣﺎ ﺍﺳﺘﻄﹶﺎ ‪‬‬ ‫)‪ (٦٠٤‬ﺍﳌﺼﻨﻒ )‪ ،(٥٥٧٠‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٨/٤‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٩٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(٣٤٥‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٥/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٨٧‬‬ ‫)‪ (٦٠٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٣٩/٥‬‬ ‫)‪ (٦٠٦‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٧٥/٥‬‬


‫‪٢١٥‬‬ ‫ﺖ ﺇﺫﹶﺍ ‪‬ﺗ ﹶﻜﻠﱠ ‪‬ﻢ ﺍ ِﻹﻣ‪‬ﺎﻡ‪ ،‬ﺇﻻ ﻏ ِﻔ ‪‬ﺮ ﹶﻟﻪ‪‬‬ ‫ﺐ ﹶﻟﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ‪‬ﻨﺼ ‪‬‬ ‫ﲔ ﺍﺛﻨﲔِ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﺼ‪‬ﻠﻲ ﻣ‪‬ﺎﻛِﺘ ‪‬‬ ‫ﻕ ‪‬ﺑ ‪‬‬ ‫‪‬ﻳﺨْﺮﺝ‪ ،‬ﻓﻼﻳﻔﺮ‪ ‬‬ ‫ﲔ ﺍﳉﹸﻤﻌ ِﺔ ﺍﻷُﺧﺮ‪‬ﻯ()‪.(٦٠٧‬‬ ‫ﻣ‪‬ﺎ ﺑﻴْﻨ ‪‬ﻪ ﻭ‪‬ﺑ ‪‬‬ ‫ﺴ ﹶﻞ‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ) ‪‬ﻣ ِﻦ ﺍ ﹾﻏ‪‬ﺘ ‪‬‬ ‫ﺲ ﻃﻴﺒﹰﺎ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ‪ ،‬ﹸﺛﻢ‪ ‬ﻣ‪‬ﺸﻰ ﺇﱃ ﺍﳉﻤ‪‬ﻌﺔ ﻭ ‪‬ﻋﹶﻠﻴْﻪ‬ ‫ﺲ ﺛِﻴﺎﺑ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﳉﻤ‪‬ﻌﺔ‪ ،‬ﱠﰒ ﹶﻟِﺒ ‪‬‬ ‫‪‬ﻳ ْﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﻑ‬ ‫ﺼ ِﺮ ‪‬‬ ‫ﺨﻂﱠ ﹶﺃﺣ‪‬ﺪﺍﹰ‪ ،‬ﻭﱂ ﻳ‪‬ﺆﺫِﻩ‪ ،‬ﻭﺭ ﹶﻛ ‪‬ﻊ ﻣﺎ ﹸﻗﻀِﻲ ﻟﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﻧﺘﻈ ‪‬ﺮ ﺣﺘ‪‬ﻰ ‪‬ﻳْﻨ ‪‬‬ ‫ﺴﻜِﻴ‪‬ﻨﺔﹸ‪ ،‬ﻭﱂ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺍﻹِﻣﺎﻡ‪ ،‬ﻏﹸ ِﻔ ‪‬ﺮ ﻟﹶﻪ ﻣﺎ ﺑ‪‬ﲔ ﺍﳉ ‪‬ﻤ ‪‬ﻌﺘ‪‬ﲔ()‪.(٦٠٨‬‬ ‫ﺚ ﺃﰊ‬ ‫ﺴﺠ‪‬ﺮ ﹸﻛ ﱠﻞ ﻳﻮ ٍﻡ ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ .‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺣﺪﻳ ﹸ‬ ‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺃﻥ ﺟﻬﻨﻢ ﺗ ‪‬‬ ‫ﻗﺘﺎﺩﺓ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺳﺮ ﺫﻟﻚ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻷﻳﺎﻡ ﻋِﻨﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻳﻘ ‪‬ﻊ ﻓﻴﻪ ﻣﻦ‬ ‫ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﻭﺍﻻﺑﺘﻬﺎﻝ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻣﺎ ﳝﻨﻊ ﻣﻦ ﺗﺴﺠﲑ‬ ‫ﺟﻬﻨﻢ ﻓﻴﻪ‪ .‬ﻭﻟﺬﻟﻚ ﺗﻜﹸﻮﻥ ﻣﻌﺎﺻﻲ ﺃﻫﻞ ﺍﻹِﳝﺎﻥ ﻓﻴﻪ ﺃﻗ ﱠﻞ ﻣِﻦ ﻣﻌﺎﺻﻴﻬﻢ ﰲ ﻏﲑﻩ‪ ،‬ﺣﱴ ﺇﻥ‬ ‫ﺃﻫ ﹶﻞ ﺍﻟﻔﺠﻮﺭ ﻟﻴﻤﺘﻨِﻌﻮﻥ ﻓﻴﻪ ﳑﺎ ﻻ ﳝﺘﻨِﻌﻮﻥ ﻣﻨﻪ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﻏﲑﻩ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ ﺃﻥ ﺍﳌﺮﺍﺩ ‪‬ﺳﺠْﺮ ﺟﻬﻨ ِﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﻮﻗﺪ ﻛ ﱠﻞ ﻳﻮﻡ ﺇﻻ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺃﻣﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻔﺘ‪‬ﺮ ‪‬ﻋﺬﹶﺍﺑ‪‬ﻬﺎ‪ ،‬ﻭﻻ ﹶﳜﻔﱠﻒ ﻋﻦ ﺃﻫﻠﻬﺎ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻠﻬﺎ‬ ‫ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﺪﻋﻮﻥ ﺍﳋﺰﻧ ﹶﺔ ﺃﻥ ﻳﺪﻋﻮﺍ ﺭﺑ‪‬ﻬﻢ ﻟﻴﺨﻔﻒ ﻋﻨﻬﻢ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪،‬‬ ‫ﻓﻼ ﻳ‪‬ﺠﻴﺒﻮ‪‬ﻢ ﺇﱃ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻥ ﻓﻴﻪ ﺳﺎﻋ ﹶﺔ ﺍﻹِﺟﺎﺑﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻻ ﻳﺴﺄﻝ ﺍﻟﻠﱠ ‪‬ﻪ ﻋﺒ ‪‬ﺪ ﻣﺴﻠﻢ ﻓﻴﻬﺎ‬ ‫ﺷﻴﺌﹰﺎ ﺇﻻ ﺃﻋﻄﺎﻩ‪ ،‬ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﺇ ﱠﻥ ﰲ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﻟﹶﺴﺎ ‪‬ﻋ ﹰﺔ ﻻ ﻳﻮﺍﻓِﻘﻬﺎ ﻋﺒ ‪‬ﺪ ﻣ‪‬ﺴﻠﻢ ﻭﻫﻮ ﻗﺎﺋﻢ ﻳﺼﻠﱢﻲ ﻳﺴﺄ ﹸﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺷ‪‬ﻴﺌﹰﺎ ِﺇﻻﱠ ﺃ ْﻋﻄﹶﺎ ‪‬ﻩ ِﺇﻳ‪‬ﺎﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺑِﻴﺪِﻩ ﻳ ﹶﻘﻠﱢﻠﻬﺎ()‪.(٦٠٩‬‬ ‫ﻭﰲ ﺍﳌﺴﻨﺪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻟﹸﺒﺎﺑﺔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻨﺬﺭ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﺳﻴ‪ ‬ﺪ ﺍﻷﻳ‪‬ﺎﻡ ﻳﻮ ‪‬ﻡ‬ ‫ﺲ‬ ‫ﺍﳉﹸﻤ‪‬ﻌ‪‬ﺔ‪ ،‬ﻭﹶﺃ ْﻋ ﹶﻈﻤ‪‬ﻬﺎ ﻋِﻨ ‪‬ﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺃﻋﻈﻢ ﻏِﺪ ﺍﻟﻠﹼﻪ ِﻣ ْﻦ ﻳﻮ ِﻡ ﺍﻟ ِﻔ ﹾﻄﺮِ‪ ،‬ﻭ‪‬ﻳ ْﻮ ِﻡ ﺍﻷﺿْﺤﻰ‪ ،‬ﻭﻓﻴ ِﻪ ﺧ‪‬ﻤ ‪‬‬ ‫ﻂ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ﺁ ‪‬ﺩ ‪‬ﻡ ﺇﱃ ﺍﻷ ْﺭﺽِ‪ ،‬ﻭﻓﻴﻪ ‪‬ﺗ ‪‬ﻮﻓﱠﻰ ﺍﻟﻠﹼﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ‬ ‫ِﺧﺼ‪‬ﺎ ٍﻝ‪ :‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﺃﹶﻫ‪‬ﺒ ﹶ‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟﻌﺒﺪ ﻓﻴﻬ‪‬ﺎ ‪‬ﺷﻴْﺌﹰﺎ ِﺇﻻﱠ ﺃﹶﺗﺎﻩ‪ ‬ﺍﷲ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ﻣﺎ ﱂ ‪‬ﻳ ْ‬ ‫ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﺳﺎﻋ ﹲﺔ ﻻ ‪‬ﻳ ْ‬ ‫ﺴﺄﹶﻝ ‪‬ﺣﺮ‪‬ﺍﻣﺎﹰ‪ ،‬ﻭﻓﻴ ِﻪ‬ ‫)‪ (٦٠٧‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٠٨‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٩٨/٥‬‬ ‫)‪ (٦٠٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٤/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٥٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٥/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٣٧‬‬


‫‪٢١٦‬‬ ‫ﺤﺮٍ‪ ،‬ﻭﻻ ﺟِﺒﺎﻝٍ‪ ،‬ﻭﻻ‬ ‫ﻚ ‪‬ﻣ ﹶﻘ ‪‬ﺮﺏٍ‪ ،‬ﻭﻻ ﺃ ْﺭﺽٍ‪ ،‬ﻭﻻ ﺭِﻳﺎﺡٍ‪ ،‬ﻭﻻ ‪‬ﺑ ْ‬ ‫‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴﺎ ‪‬ﻋﺔﹸ‪ ،‬ﻣﺎ ِﻣ ْﻦ ‪‬ﻣﹶﻠ ٍ‬ ‫ﳉ ‪‬ﻤﻌ‪‬ﺔ()‪.(٦١٠‬‬ ‫ﺸ ِﻔ ﹾﻘ ‪‬ﻦ ﻣِﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ﺠﺮٍ‪ ،‬ﺇﻻ ﻭﻫ ‪‬ﻦ ﻳ‪ْ ‬‬ ‫‪‬ﺷ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‪ :‬ﻫﻞ ﻫﻲ ﺑﺎﻗﻴﺔ ﺃﻭ ﻗﺪ ‪‬ﺭﻓِﻌﺖ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪،‬‬ ‫ﺣﻜﺎﳘﺎ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒ‪‬ﺮ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﻫﻲ ﺑﺎﻗﻴﺔ ﻭﱂ ﺗ‪‬ﺮﻓﻊ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻫﻞ ﻫﻲ ﰲ‬ ‫ﻭﻗﺖ ﻣﻦ ﺍﻟﻴﻮﻡ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻡ ﻫﻲ ﻏﲑ ﻣﻌﻴﻨﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﰒ ﺍﺧﺘﻠﻒ ﻣﻦ ﻗﺎﻝ ﺑﻌﺪﻡ ﺗﻌﻴﻴﻨﻬﺎ‪:‬‬ ‫ﻫﻞ ﻫﻲ ﺗﻨﺘﻘﻞ ﰲ ﺳﺎﻋﺎﺕ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻭ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺘﻌﻴﻴﻨﻬﺎ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻋﻠﻰ ﺃﺣﺪ ﻋﺸﺮ ﻗﻮ ﹰﻻ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﺭﻭﻳﻨﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻫﻲ ﻣِﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‬ ‫ﺏ ﺍﻟﺸﻤﺲ‪.‬‬ ‫ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺑﻌ ‪‬ﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﱃ ﻏﺮﻭ ِ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻋﻨﺪ ﺍﻟﺰﻭﺍﻝِ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒ‪‬ﺼﺮﻱ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃ‪‬ﺎ ﺇﺫﺍ ﺃﺫﻥ ﺍﳌﺆﺫﱢﻥ ﺑﺼﻼﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﺭﻭﻳﻨﺎ ﺫﻟﻚ ﻋﻦ ﻋﺎﺋﺸﺔ‬ ‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃ‪‬ﺎ ﺇﺫﺍ ﺟﻠﺲ ﺍﻹﻣﺎ ‪‬ﻡ ﻋﻠﻰ ﺍﳌﻨﱪ ﳜﻄﹸﺐ ﺣﱴ ﻳﻔﺮ‪‬ﻍ ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﺭﻭﻳﻨﺎﻩ‬ ‫ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪.‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺑﺮﺩﺓ‪ :‬ﻫﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﺍﷲ ﻭﻗﺘﻬﺎ ﻟﻠﺼﻼﺓ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﺴﻮﺍﺭ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻣﺴﺘﺠﺎﺏ ﻣﺎ ﺑﲔ‬ ‫ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﺇﱃ ﺃﻥ ﺗﺪﺧﻞ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺫﺭ‪ :‬ﺇ‪‬ﺎ ﻣﺎ ﺑﲔ ﺃﻥ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ ﺷﱪﹰﺍ ﺇﱃ ﺫﺭﺍﻉ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃ‪‬ﺎ ﻣﺎ ﺑﲔ ﺍﻟﻌﺼﺮ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻗﺎﻟﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻋﻄﺎﺀ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﺣﻜﻰ ﺫﻟﻚ ﻛﻠﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪.‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃ‪‬ﺎ ﺁﺧ ‪‬ﺮ ﺳﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﲪﺪ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﲔ‪.‬‬ ‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃ‪‬ﺎ ﻣﻦ ﺣﲔ ﺧﺮﻭﺝ ﺍﻹِﻣﺎﻡ ﺇﱃ ﻓﺮﺍﻍ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﻜﺎﻩ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ‪.‬‬ ‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺃ‪‬ﺎ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜ ﹸﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺣﻜﺎﻩ ﺻﺎﺣﺐ )ﺍﳌﻐﲏ( ﻓﻴﻪ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺐ‬ ‫ﻛﻌﺐ‪ :‬ﻟﻮ ﻗﺴﻢ ﺍﻹِﻧﺴﺎﻥ ﲨﻌﺔ ﰲ ﲨﻊ‪ ،‬ﺃﺗﻰ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﻗﺎﻝ ﻋﻤﺮ‪ :‬ﺇﻥ ﻃﻠ ‪‬‬ ‫)‪ (٦١٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٣٠/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٨٤‬‬


‫‪٢١٧‬‬ ‫ﺣﺎﺟﺔ ﰲ ﻳﻮﻡ ﻟﻴﺴﲑ‪.‬‬ ‫ﻭﺃﺭﺟﺢ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ :‬ﻗﻮﻻﻥ ﺗﻀﻤﻨﺘﻬﻤﺎ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﺃﺣﺪﳘﺎ ﺃﺭﺟﺢ ﻣﻦ‬ ‫ﺍﻵﺧﺮ‪.‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﻣﻦ ﺟﻠﻮﺱ ﺍﻹِﻣﺎﻡ ﺇﱃ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﺭﻭﻯ‬ ‫ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑ‪‬ﺮﺩﺓ ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﺃﻥ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ﻟﻪ‪:‬‬ ‫ﺖ ﺃﺑﺎﻙ ﳛﺪ‪‬ﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺷﺄﻥ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﲰﻌﺘ‪‬ﻪ‬ ‫ﺃﲰﻌ ‪‬‬ ‫ﺲ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺇﱃ ﺃﻥ ‪‬ﺗ ﹾﻘﻀ‪‬ﻰ‬ ‫ﺠِﻠ ‪‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪ِ ) :‬ﻫ ‪‬ﻲ ﻣ‪‬ﺎ ‪‬ﺑْﻴ ‪‬ﻦ ﺃﹶﻥ ‪‬ﻳ ْ‬ ‫ﻳﻘﻮﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﻼ ﹸﺓ()‪.(٦١١‬‬ ‫ﺍﻟﺼ‪ ‬ﹶ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺍﳌﺰﱐ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‬ ‫ﷲ ﺍﻟﻌﺒﺪ ﻓﻴﻬﺎ ﺷﻴﺌﹰﺎ ﺇ ﱠﻻ ﺁﺗﺎﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﺇﻳ‪‬ﺎﻩ( ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ‬ ‫ﻗﺎﻝ‪) :‬ﺇ ﱠﻥ ﰲ ﺍﳉﻤ‪‬ﻌﺔ ﺳ‪‬ﺎﻋ ﹰﺔ ﻻ ﻳﺴﺄ ﹸﻝ ﺍ َ‬ ‫ﲔ ﺗ‪‬ﻘﺎﻡ ﺍﻟﺼ‪‬ﻼﺓ ﺇﱃ ﺍﻻﻧﺼﺮﺍﻑ ﻣﻨﻬﺎ()‪.(٦١٢‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ! ﹶﺃﻳ‪ ‬ﹸﺔ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ِﻫﻲ‪‬؟ ﻗﺎﻝ‪ِ ) :‬ﺣ ‪‬‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﺭﺟﺢ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ‪،‬‬ ‫ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺧﻠﻖ‪ .‬ﻭﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ( ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﺇ ﹶﻥ ﰲ ﺍﳉﻤﻌﺔ ﺳﺎﻋ ﹰﺔ ﻻ ﻳ‪‬ﻮﺍﻓِﻘﻬﺎ ‪‬ﻋْﺒ ‪‬ﺪ‬ ‫ﻣﺴﻠﻢ ﻳ‪‬ﺴﹶﺄﻝﹸ ﺍﻟﻠﹼﻪ ﻓﻴﻬ‪‬ﺎ ‪‬ﺧﻴْﺮﹰﺍ ِﺇﻻﱠ ﺃﻋْﻄﺎﻩ ﺇﻳ‪‬ﺎ ‪‬ﻩ ﻭ ِﻫ ‪‬ﻲ ‪‬ﺑ ْﻌ ‪‬ﺪ ﺍﻟﻌ‪‬ﺼ ِﺮ()‪.(٦١٣‬‬ ‫ﺸ ‪‬ﺮ‬ ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﻳﻮﻡ ﺍﳉﻤﻌ ِﺔ ﺍﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺷﻴْﺌﹰﺎ ﺇ ﱠﻻ ﺃﻋﻄﹶﺎﻩ‪ ،‬ﻓﺎﻟ‪‬ﺘ ِﻤﺴ‪‬ﻮﻫﺎ ﺁ ِﺧ ‪‬ﺮ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ‬ ‫‪‬ﺳﺎ ‪‬ﻋﺔﹰ‪ ،‬ﻓِﻴﻬ‪‬ﺎ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﹶﻻ ﻳ‪‬ﻮ ‪‬ﺟﺪ‪ ‬ﻣ‪‬ﺴِﻠ ‪‬ﻢ ‪‬ﻳ ْ‬ ‫ﺑ‪‬ﻌ ‪‬ﺪ ﺍﻟﻌ‪‬ﺼﺮ()‪.(٦١٤‬‬ ‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺃﻥ ﻧﺎﺳﹰﺎ ﻣﻦ‬ ‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﺟﺘﻤﻌﻮﺍ‪ ،‬ﻓﺘﺬﺍﻛﺮﻭﺍ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺘﻔﺮ‪‬ﻗﻮﺍ ﻭﱂ‬ ‫ﳜﺘﻠِﻔﻮﺍ ﺃ‪‬ﺎ ﺁﺧ ‪‬ﺮ ﺳﺎﻋﺔ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪.‬‬ ‫ﻭﰲ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ(‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‬ ‫)‪ (٦١١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٨٥٣‬‬ ‫)‪ (٦١٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١٣٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٤٩٠‬‬ ‫)‪ (٦١٣‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٧٢/٢‬‬ ‫)‪ (٦١٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٤٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٠٠ ،٩٩/٣‬‬


‫‪٢١٨‬‬ ‫ﺏ ﺍﻟﻠﹼﻪ )ﻳﻌﲏ ﺍﻟﺘﻮﺭﺍﺓ( ﰲ ﻳ‪‬ﻮ ِﻡ ﺍﳉ ‪‬ﻤﻌ‪‬ﺔ ﺳ‪‬ﺎﻋ‪‬ﺔ ﻻ ﻳ‪‬ﻮﺍِﻓﻘﹸﻬﺎ ﻋ‪‬ﺒ ‪‬ﺪ‬ ‫ﺠﺪ‪ ‬ﰲ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﺟﺎﻟِﺲ‪ :‬ﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ ِ‬ ‫ﷲ‪ :‬ﻓﺄﺷﺎ ‪‬ﺭ ﺇﱄ‬ ‫ﻣ‪‬ﺆ ِﻣ ‪‬ﻦ ﻳ‪‬ﺼﻠﻲ ﻳﺴﺄ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ‪‬ﺷﻴْﺌﹰﺎ ِﺇ ﱢﻻ ﹶﻗﻀ‪‬ﻰ ﺍﷲ ﹶﻟﻪ‪ ‬ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘﻪ‪ ‬ﻗﹶﺎ ﹶﻝ ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬ ‫ﻱ‬ ‫ﺾ ﺳ‪‬ﺎﻋﺔ‪ .‬ﻗﻠﺖ‪ :‬ﹶﺃ ‪‬‬ ‫ﺖ ﻳﺎ ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲ‪ ،‬ﺃﻭ ﺑ‪‬ﻌ ‪‬‬ ‫ﺾ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ‪ .‬ﻗﻠﺖ‪ :‬ﺻﺪﻗ ‪‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺃﻭ ‪‬ﺑ ْﻌ ‪‬‬ ‫ﺳﺎﻋ ٍﺔ ﻫﻲ؟ ﻗﺎﻝ‪) :‬ﻫﻲ ﺁﺧ ‪‬ﺮ ﺳﺎﻋ ٍﺔ ﻣﻦ ﺳ‪‬ﺎﻋﺎﺕ ﺍﻟﻨ‪‬ﻬﺎﺭ(‪ .‬ﻗﻠﺖ‪ :‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺳﺎﻋ ﹶﺔ ﺻﻼﺓ‪،‬‬ ‫ﺲ ﻻ ﳚِﻠﺴ‪‬ﻪ ﺇ ﹰﻻ ﺍﻟﺼﻼﹶﺓ‪ ،‬ﻓﻬﻮ ﰲ‬ ‫ﻗﺎﻝ‪ :‬ﺑﻠﻰ ﺇﻥ ﺍﻟﻌﺒ ‪‬ﺪ ﺍﳌﺆﻣ ‪‬ﻦ ﺇﺫﺍ ﺻﻠﱠﻰ‪ ،‬ﰒ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺻ‪‬ﻼ ٍﺓ()‪.(٦١٥‬‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻴﻞ ﻟﻠﻨﱯ ج‪ :‬ﻷﻱ ﺷﻲﺀ ﺳ‪ ‬ﻤ ‪‬ﻲ‬ ‫ﺖ ﻃﻴ‪‬ﻨﺔﹸ ﺃﺑﻴﻚ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺼ‪ْ ‬ﻌ ﹶﻘ ﹸﺔ ﻭﺍﻟ‪‬ﺒ ْﻌﹶﺜﺔﹸ‪ ،‬ﻭﻓﻴﻬﺎ‬ ‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ‪) :‬ﻷ ﹼﻥ ﻓﻴﻬﺎ ﻃﹸِﺒ ‪‬ﻌ ْ‬ ‫)‪(٦١٦‬‬ ‫ﺐ ﹶﻟﻪ‪(‬‬ ‫ﺕ ِﻣﻨْﻬﺎ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ‪‬ﻣ ْﻦ ‪‬ﺩﻋ‪‬ﺎ ﺍﷲ ﻓِﻴﻬ‪‬ﺎ ﺍﺳﺘ‪‬ﺠﻴ ‪‬‬ ‫ﺙ ﺳ‪‬ﺎﻋ‪‬ﺎ ٍ‬ ‫ﺸﺔﹸ‪ ،‬ﻭﰲ ﺁﺧِﺮ ﺛﹶﻼ ِ‬ ‫ﺍﻟ‪‬ﺒ ﹾﻄ ‪‬‬ ‫ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ(‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ‬ ‫ﺖ ﻓِﻴ ِﻪ ﺍﻟﺸ‪‬ﻤﺲ ‪‬ﻳ ْﻮﻡ‪‬‬ ‫ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪ ) :‬ﺧْﻴﺮ‪ ‬ﻳ ْﻮ ٍﻡ ﹶﻃﹶﻠ ‪‬ﻌ ْ‬ ‫ﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻓﻴﻪ ﻣﺎﺕ‪ ،‬ﻭﻓﻴﻪ ﺗﻘﻮ ‪‬ﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﺍﳉﹸﻤ‪‬ﻌ‪‬ﺔ‪ ،‬ﻓﻴﻪ ﺧ‪ِ‬ﻠ ‪‬ﻖ ﺁ ‪‬ﺩﻡ‪ ،‬ﻭﻓﻴﻪ ﺃ ْﻫِﺒﻂﹶ‪ ،‬ﻭﻓﻴﻪ ﺗِﻴ ‪‬‬ ‫ﻣِﻦ ﺩﺍ‪‬ﺑ ِﺔ ﺇﻻ ﻭﻫﻲ ﻣ‪‬ﺼﻴ ‪‬‬ ‫ﺲ ‪‬ﺷﻔﹶﻘﹰﺎ ﻣﻦ‬ ‫ﱵ ‪‬ﺗ ﹾﻄﻠﹸ ‪‬ﻊ ﺍﻟﺸ‪ْ ‬ﻤ ‪‬‬ ‫ﺨ ﹲﺔ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪‬ﻌ‪‬ﺔ‪ ،‬ﻣﻦ ﺣﲔ ﺗ‪‬ﺼِﺒﺢ‪ ‬ﺣ ‪‬‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ‬ ‫ﺼﻠﱢﻲ ‪‬ﻳ ْ‬ ‫ﺴِﻠ ‪‬ﻢ ﻭﻫﻮ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ،‬ﺇﻻ ﺍﳉ ‪‬ﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﻭﻓﻴﻪ ﺳﺎﻋ ﹲﺔ ﻻ ﻳ‪‬ﺼﺎﺩﻓﻬﺎ ‪‬ﻋﺒْﺪ ‪‬ﻣ ْ‬ ‫ﺖ‪ :‬ﺑﻞ ﰲ ﻛﻞ‬ ‫‪‬ﻭ ‪‬ﺟﻞﱠ ﺣﺎﺟ ﹰﺔ ﺇﻻ ﺃﻋﻄﺎ ‪‬ﻩ ﺇﻳ‪‬ﺎﻫﺎ( ﻗﺎﻝ ﻛﻌﺐ‪ :‬ﺫﻟﻚ ﰲ ﻛ ﱢﻞ ﺳﻨ ٍﺔ ﻳﻮﻡ؟ ﻓﻘﻠ ‪‬‬ ‫ﺐ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ج‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﱠﰒ ﹶﻟ ِﻘﻴْﺖ‬ ‫ﲨ‪ ‬ﻌ ٍﺔ ﻗﺎﻝ‪ :‬ﻓﻘﺮﺃ ﻛﻌ ‪‬‬ ‫ﺖ‬ ‫ﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ ﺑ ‪‬ﻦ ﺳﻼﻡ‪ ،‬ﻓﺤﺪﺛﺘﻪ ﲟﺠﻠِﺴﻲ ‪‬ﻣ ‪‬ﻊ ﹶﻛﻌْﺐ‪ ،‬ﻓﹶﻘﺎ ﹶﻝ ‪‬ﻋْﺒﺪ‪ ‬ﺍﻟﻠﹼﻪ ﺑ ‪‬ﻦ ﺳﻼﻡ‪ :‬ﻭﻗﺪ ﻋﻠﻤ ‪‬‬ ‫ﺃﻳ‪‬ﺔ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ِﻫ ‪‬ﻲ‪ .‬ﻗﺎﻝ ﺃﺑ‪‬ﻮ ﻫ‪ ‬ﺮْﻳ ‪‬ﺮ ﹶﺓ‪ :‬ﹶﻓﻘﹸ ﹾﻠﺖ‪ :‬ﹶﺃ ْﺧﺒِﺮﱐ ِﺑﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋْﺒﺪ‪ ‬ﺍﻟﻠﹼﻪ ﺑ ‪‬ﻦ ‪‬ﺳﻼﹶﻡ‪ :‬ﻫﻲ ﺁ ِﺧﺮ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﹶﻛْﻴ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬ ‫ﻒ ِﻫ ‪‬ﻲ ﺁ ِﺧﺮ‪ ‬ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ِﻣ ْﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ِﻣ ْﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ﺼﻠﱠﻰ ﻓِﻴﻬ‪‬ﺎ؟ ﻓﻘﺎﻝ ﻋﺒ ‪‬ﺪ‬ ‫ﻚ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ﻻ ‪‬ﻳ ‪‬‬ ‫ﺼﻠﱢﻲ( ﻭِﺗ ﹾﻠ ‪‬‬ ‫ﺴﻠِﻢ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻳ ‪‬‬ ‫ﷲ ج‪) :‬ﻻ ‪‬ﻳﺼ‪‬ﺎ ِﺩﹸﻓﻬ‪‬ﺎ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻣ ْ‬ ‫ﺍِ‬ ‫ﻼ ٍﺓ‬ ‫ﺻﹶ‬ ‫ﻼﺓﹶ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ﰲ ‪‬‬ ‫ﺠﻠِﺴﹰﺎ ‪‬ﻳْﻨ‪‬ﺘ ِﻈﺮ‪ ‬ﺍﻟﺼ ﹶ‬ ‫ﺲ ‪‬ﻣ ْ‬ ‫ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ‪ :‬ﺃﻟﹶﻢ ‪‬ﻳﻘﹸﻞ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﷲ ج‪) :‬ﻣﻦ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺼﱢﻠ ‪‬ﻲ(؟ ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪ :‬ﺑﻠﻰ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫ‪ ‬ﻮ ﺫﹶﺍ ‪‬ﻙ)‪.(٦١٧‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ﻳ‪ ‬‬ ‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ .‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﺑﻌﻀﻪ‪.‬‬ ‫)‪ (٦١٥‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٣٩‬‬ ‫)‪ (٦١٦‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣١١/٢‬‬ ‫)‪ (٦١٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٤٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٤٩١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١١٥ ،١١٤/٣‬‬


‫‪٢١٩‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﺇﻧ‪‬ﻬﺎ ﻣﻦ ﺣﲔ ﻳﻔﺘﺘﺢ ﺍﻹِﻣﺎﻡ‪ ‬ﺍﳋﻄﺒﺔ ﺇﱃ ﻓﺮﺍﻏﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺎﺣﺘﺞ ﲟﺎ‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﻋﻦ ﺃﰊ ﺑﺮﺩﺓ ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺖ ﺃﺑﺎﻙ ﻳ‪‬ﺤﺪ‪‬ﺙ ﻋﻦ ﺭﺳﻮﻝ ج ﰱ ﺷﺄﻥ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ‪ :‬ﻗﹸﻠﺖ‪ :‬ﻧﻌﻢ‬ ‫ﺑﻦ ﻋﻤﺮ‪ :‬ﺃﲰﻌ ‪‬‬ ‫ﻀ ‪‬ﻲ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ‪ِ ) :‬ﻫ ‪‬ﻲ ﻣ‪‬ﺎ ‪‬ﺑْﻴ ‪‬ﻦ ﹶﺃ ﹾﻥ ﻳ‪‬ﺠﻠِﺲ ﺍﻹِﻣﺎﻡ‪ ‬ﺇﱃ ﺃﻥ ﻳﻘ ِ‬ ‫ﲰﻌﺘ‪‬ﻪ ﻳﻘﻮﻝ‪ :‬ﲰﻌ ‪‬‬ ‫)‪(٦١٨‬‬ ‫ﺍﻹِﻣﺎﻡ ﺍﻟﺼﻼﺓ( ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﺳﺎﻋﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺎﺣﺘﺞ ﲟﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻣﻦ‬ ‫ﳉ ‪‬ﻤﻌ‪‬ﺔ‬ ‫ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺍﳌﺰﱐ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪) :‬ﺇ ﱠﻥ ﰲ ﺍ ﹸ‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟ ‪‬ﻌْﺒﺪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ‪‬ﺷﻴْﺌﹰﺎ ِﺇﻻﱠ ﺁﺗﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻳ‪‬ﺎ ‪‬ﻩ(‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺃﻳ ﹸﺔ ﺳﺎﻋﺔ‬ ‫ﹶﻟﺴ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﻻ ‪‬ﻳ ْ‬ ‫)‪(٦١٩‬‬ ‫ﻑ ِﻣْﻨﻬ‪‬ﺎ( ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ‪،‬‬ ‫ِﻫﻲ‪‬؟ ﻗﺎﻝ‪ِ ) :‬ﺣ ‪‬‬ ‫ﺼﺮ‪‬ﺍ ِ‬ ‫ﲔ ﺗ‪‬ﻘﺎ ‪‬ﻡ ﺍﻟﺼ‪‬ﻼﺓ ﺇﱃ ﺍﻻﻧ ِ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻫﻮ ﺣﺪﻳﺚ ﱂ ﻳﺮﻭﻩ ﻓﻴﻤﺎ ﻋﻠﻤﺖ ﺇﻻ ﻛﺜ ‪‬ﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﺡ ﺑﻦ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﳑﻦ ﻳ‪‬ﺤﺘﺞ‪ ‬ﲝﺪﻳﺜﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺭﻭ ‪‬‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻋﻦ ﻋﻮﻑ‪ ،‬ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻗﺮﺓ‪ ،‬ﻋﻦ ﺃﰊ ﺑﺮﺩﺓ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺑﻦ ﻋﻤﺮ‪ :‬ﻫﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﳜﺮﺝ ﻓﻴﻬﺎ ﺍﻹِﻣﺎﻡ ﺇﱃ ﺃﻥ ﺗﻘﻀ‪‬ﻰ ﺍﻟﺼﻼ ﹸﺓ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪:‬‬ ‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ﺑﻚ‪.‬‬ ‫ﺃﺻﺎ ‪‬‬ ‫ﺠْﻴ ‪‬ﺮﺓﹶ‪ ،‬ﻋﻦ ﺃﰊ ﺫﺭ‪ ،‬ﺃﻥ ﺍﻣﺮﺃﺗﻪ ﺳﺄﻟﺘﻪ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ‬ ‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ‪‬ﺣ ‪‬‬ ‫ﺏ ﻓﻴﻬﺎ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻟﻠﻌﺒﺪ ﺍﳌﺆﻣﻦ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﻫﻲ ﻣﻊ ﺭﻓﻊ ﺍﻟﺸﻤﺲ ﺑﻴﺴﲑ‪ ،‬ﻓﺈﻥ‬ ‫ﻳ‪‬ﺴﺘﺠﺎ ‪‬‬ ‫ﺳﺄﻟﺘﻨِﻲ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺄﻧﺖ ﻃﺎﻟﻖ‪.‬‬ ‫ﺼﻠﱢﻲ( ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ‬ ‫ﻭﺍﺣﺘﺞ ﻫﺆﻻﺀ ﺃﻳﻀﹰﺎ ﺑﻘﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ )ﻭﻫ‪ ‬ﻮ ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﻻ ﺻﻼﺓ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﻈﺎﻫﺮ ﺍﳊﺪﻳﺚ ﺃﻭﱃ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﳛﺘﺞ ﺃﻳﻀﹰﺎ ﻣﻦ‬ ‫ﺸ ْﻤﺲ‪ ،‬ﻭﻓﺎﺀﺕ ﺍﻷَﻓﻴﺎﺀُ‪،‬‬ ‫ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﲝﺪﻳﺚ ﻋﻠﻲ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟ ‪‬‬ ‫ﺖ ﺍ َﻷﺭْﻭﺍﺡ‪ ،‬ﻓﺎﻃﻠﺒﻮﺍ ﺇﱃ ﺍﻟﻠﹼﻪ ﺣﻮﺍﺋﺠﻜﻢ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﺳﺎﻋﺔ ﺍﻷﻭﺍﺑﲔ‪ ،‬ﰒ ﺗﻼ‪﴿ :‬ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ‬ ‫ﻭﺭ‪‬ﺍ ‪‬ﺣ ِ‬ ‫ﲔ ﹶﻏﻔﹸﻮﺭﹰﺍ﴾ ]ﺍﻹِﺳﺮﺍﺀ‪.([٢٥ :‬‬ ‫ﻸﻭ‪‬ﺍِﺑ ‪‬‬ ‫ﻟَ‬ ‫ﻭﺭﻭﻯ ﺳﻌﻴ ‪‬ﺪ ﺑﻦ ﺟ‪‬ﺒﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗ‪‬ﺬﻛﺮ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ :‬ﻣﺎ ﺑﲔ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻛﺎﻥ ﺳﻌﻴﺪ ﺑﻦ ﺟ‪‬ﺒﲑ‪ ،‬ﺇﺫﺍ ﺻﻠﻰ‬ ‫)‪ (٦١٨‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦١٩‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٢٠‬‬ ‫ﺍﻟﻌﺼﺮ‪ ،‬ﱂ ﻳ‪‬ﻜﻠﹼﻢ ﺃﺣﺪﺍ ﺣﱴ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻛﺜﺮ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻭﻳﻠﻴﻪ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄ‪‬ﺎ ﺳﺎﻋﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻷﻗﻮﺍﻝ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻱ ﺃﻥ ﺳﺎﻋﺔ ﺍﻟﺼﻼﺓ ﺳﺎﻋ ﹲﺔ ﺗﺮﺟﻰ ﻓﻴﻬﺎ ﺍﻹِﺟﺎﺑ ﹸﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﻜﻼﳘﺎ ﺳﺎﻋ ﹸﺔ ﺇﺟﺎﺑﺔ‪،‬‬ ‫ﻭﻋﻨﺪ ‪‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺴﺎﻋﺔ ﺍﳌﺨﺼﻮﺻﺔ ﻫﻲ ﺁ ِﺧﺮ‪ ‬ﺳﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻓﻬﻲ ﺳﺎﻋﺔ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﻴﻮﻡ ﻻ‬ ‫ﺗﺘﻘﺪﻡ ﻭﻻ ﺗﺘﺄﺧﺮ‪ ،‬ﻭﺃﻣﺎ ﺳﺎﻋ ﹸﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺘﺎﺑﻌﺔ ﻟﻠﺼﻼﺓ ﺗﻘﺪﻣﺖ ﺃﻭ ﺗﺄﺧﺮﺕ‪ ،‬ﻷﻥ ﻻﺟﺘﻤﺎﻉ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻭﺻﻼ‪‬ﻢ ﻭﺗﻀﺮ‪‬ﻋﻬﻢ ﻭﺍﺑﺘﻬﺎﻟِﻬﻢ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻹِﺟﺎﺑﺔ‪ ،‬ﻓﺴﺎﻋﺔ‬ ‫ﺍﺟﺘﻤﺎﻋﻬﻢ ﺳﺎﻋ ﹲﺔ ﺗ‪‬ﺮﺟﻲ ﰲ ﺍﻹﺟﺎِﺑﺔﹸ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﺘﻔﻖ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻨﱯ ج‬ ‫ﺾ ﺃﻣﺘﻪ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺑﺘﻬﺎﻝ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﻫﺎﺗﲔ ﺍﻟﺴﺎﻋﺘﲔ‪.‬‬ ‫ﻗﺪ ﺣ ‪‬‬ ‫ﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻫ‪ ‬ﻮ‬ ‫ﻭﻧﻈﲑ ﻫﺬﺍ ﻗﻮﻟﻪ ج ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺃ ‪‬ﺳ ‪‬‬ ‫ﺠ ِﺪ ﺍ ﹶﳌﺪِﻳﻨ‪‬ﺔ)‪ .(٦٢٠‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺠﺪ ﻗﺒﺎﺀ‬ ‫ﺴِ‬ ‫ﺠﺪ‪‬ﻛﻢ ﻫﺬﺍ( ﻭﺃﹶﺷﺎ ‪‬ﺭ ﺇﱃ ‪‬ﻣ ْ‬ ‫ﻣ‪‬ﺴ ِ‬ ‫ﺍﻟﺬﻯ ﻧﺰﻟﺖ ﻓﻴﻪ ﺍﻵﻳﺔ ﻣﺆﺳﺴﹰﺎ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﺑﻞ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻣﺆﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﰲ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ )ﻫﻲ ﻣﺎ ‪‬ﺑْﻴ ‪‬ﻦ ﺃﻥ ﳚﻠﺲ ﺍﻹﻣﺎ ‪‬ﻡ ﺇﱃ ﺃﻥ ﺗﻨﻘﻀﻲ‬ ‫ﺼ ِﺮ(‪.‬‬ ‫ﺍﻟﺼﻼﺓ( ﻻ ﻳ‪‬ﻨﺎﰲ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ )ﻓﺎﻟﺘ‪‬ﻤﺴ‪‬ﻮﻫﺎ ﺁﺧ ‪‬ﺮ ﺳ‪‬ﺎﻋ‪‬ﺔ ‪‬ﺑ ْﻌ ‪‬ﺪ ﺍﻟ ‪‬ﻌ ْ‬ ‫ﺏ ﻓﻴﻜﻢ(؟ ﻗﺎﻟﻮﺍ‪ :‬ﻣ‪‬ﻦ ﹶﻟ ْﻢ ﻳ‪‬ﻮﻟﹶﺪ‬ ‫ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﰲ ﺍﻷﲰﺎﺀ ﻗﻮﻟﻪ ج‪) :‬ﻣﺎ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﻥ ﺍﻟﺮ‪‬ﻗﻮ ‪‬‬ ‫ﺏ ‪‬ﻣ ْﻦ ﹶﻟ ْﻢ ‪‬ﻳ ﹶﻘﺪ‪‬ﻡ ِﻣ ْﻦ ‪‬ﻭﹶﻟﺪِﻩ ‪‬ﺷﻴْﺌﹰﺎ()‪.(٦٢١‬‬ ‫ﻟﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﺍﻟﺮ‪‬ﻗﻮ ‪‬‬ ‫ﻓﺄﺧﱪ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺮ‪‬ﻗﻮﺏ‪ ،‬ﺇﺫ ﱂ ﳛﺼﻞ ﻟﻪ ﻣﻦ ﻭﻟﺪﻩ ﻣﻦ ﺍﻷﺟﺮ ﻣﺎ ﺣﺼﻞ ﳌﻦ ﹶﻗﺪ‪‬ﻡ‬ ‫ﻣﻨﻬﻢ ﻓﺮﻃﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺃﻥ ﻳ‪‬ﺴﻤﻰ ﻣﻦ ﱂ ﻳﻮﻟﺪ ﻟﻪ ﺭﻗﻮﺑﹰﺎ‪.‬‬ ‫ﺲ ﻓﻴﻜﻢ(؟ ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ ﻻ ﺩ ْﺭ ‪‬ﻫ ‪‬ﻢ ﻟﻪ ﻭﻻ ‪‬ﻣﺘ‪‬ﺎﻉ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ج )ﻣﺎ ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ ﺍ ﹸﳌﻔﹾﻠ ‪‬‬ ‫)ﺍ ﹸﳌﻔﹾﻠ ‪‬‬ ‫ﺏ ﻫﺬﹶﺍ‪،‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫ﺲ ﻣﻦ ﻳ‪‬ﺄﰐ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣ‪‬ﺔ ‪‬ﲝﺴ‪‬ﻨﺎﺕ ﺃ ْﻣﺜﹶﺎﻝ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﻳﺄﹶﰐ ﻭﻗﺪ ﻟﹶﻄ ‪‬ﻢ ﻫﺬﺍ‪ ،‬ﻭ ‪‬‬ ‫)‪(٦٢٢‬‬ ‫ﺴﻨ‪‬ﺎﺗﻪ( ﺍﳊﺪﻳﺚ ‪.‬‬ ‫ﻚ ‪‬ﺩ ‪‬ﻡ ﻫﺬﹶﺍ َ‪ ،‬ﹶﻓﻴ‪‬ﺄﺧ‪‬ﺬ ﻫﺬﺍ ﻣﻦ ‪‬ﺣﺴ‪‬ﻨﺎﺗ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﻣ ْﻦ ‪‬ﺣ ‪‬‬ ‫ﻭ ‪‬ﺳ ﹶﻔ ‪‬‬ ‫ﲔ ‪‬ﺬﺍ ﺍﻟ ﹶﻄﻮ‪‬ﺍﻑ ﺍﻟﱠﺬﻱ ‪‬ﺗ ‪‬ﺮﺩ‪ ‬ﻩ ﺍﻟﻠﱡ ﹾﻘ ‪‬ﻤ ﹸﺔ ﻭﺍﻟﻠﱡﻘﹾﻤﺘ‪‬ﺎﻥ‪ ،‬ﻭﺍﻟ‪‬ﺘﻤْﺮ ﹸﺓ‬ ‫ﻭﻣﺜﻠﹸﻪ ﻗﻮﻟﹸﻪ ج‪) :‬ﻟﻴﺲ ﺍﳌﺴﻜ ‪‬‬ ‫ﻕ ﻋﻠﻴﻪ()‪.(٦٢٣‬‬ ‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﺴﺎﹸﻝﹸ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭﻻ ﻳ‪‬ﺘ ﹶﻔ ﹶﻄﻦ‪ ‬ﹶﻟﻪ‪ ‬ﹶﻓﻴ‪‬ﺘ ‪‬‬ ‫ﲔ ﺍﻟﱠﺬﻱ ﻻ ‪‬ﻳ ْ‬ ‫ﻭﺍﻟ‪‬ﺘﻤْﺮﺗ‪‬ﺎﻥِ‪ ،‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ﺍﳌﺴْﻜ ‪‬‬ ‫)‪ (٦٢٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١٣٩٨‬‬ ‫)‪ (٦٢١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٨٣ ،٣٨٢/١‬ﻭﻣﺴﻠﻢ )‪.(٢٦٠٨‬‬ ‫)‪ (٦٢٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٧٢ ،٣٣٤ ،٣٠٣/٢‬ﻭﻣﺴﻠﻢ )‪.(٢٥٨١‬‬ ‫)‪ (٦٢٣‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٩٢٣/٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٧٠ ،٢٦٩/٣‬ﻭﻣﺴﻠﻢ )‪.(١٠٣٩‬‬


‫‪٢٢١‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻫﻲ ﺁﺧِﺮ ﺳﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮ‪ ،‬ﻳﻌﻈﱢﻤﻬﺎ ﲨﻴﻊ ﺃﻫﻞ ﺍﳌﻠﻞ‪ .‬ﻭﻋﻨﺪ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻫﻲ ﺳﺎﻋﺔ ﺍﻹِﺟﺎﺑﺔ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻏﺮﺽ ﳍﻢ ﰲ ﺗﺒﺪﻳﻠﻪ ﻭﲢﺮﻳﻔﻪ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﺑﻪ‬ ‫ﻣﺆﻣﻨ‪‬ﻬﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﺑﺘﻨﻘﻠﻬﺎ‪ ،‬ﻓﺮﺍﻡ ﺍﳉﻤﻊ ﺑﺬﻟﻚ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ ﺫﻟﻚ ﰲ ﻟﻴﻠﺔ‬ ‫ﺴ ٍﺔ‬ ‫ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻘﻮﻱ‪ ،‬ﻓﺈﻥ ﻟﻴﻠ ﹶﺔ ﺍﻟﻘﺪﺭ ﻗﺪ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ج‪) :‬ﻓﺎﻟ‪‬ﺘ ِﻤﺴ‪‬ﻮﻫﺎ ﰲ ﺧ‪‬ﺎ ِﻣ ‪‬‬ ‫‪‬ﺗْﺒﻘﹶﻰ‪ ،‬ﰲ ﺳ‪‬ﺎِﺑ ‪‬ﻌ ٍﺔ ﺗ‪‬ﺒﻘﹶﻰ‪ ،‬ﰲ ﺗ‪‬ﺎ ِﺳ ‪‬ﻌ ٍﺔ ‪‬ﺗْﺒﻘﹶﻰ()‪ .(٦٢٤‬ﻭﱂ ﳚﻰﺀ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﰲ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ‪.‬‬ ‫ﺚ ﺻﺮﻳﺢ ﺑﺄ‪‬ﺎ ﻟﻴﻠﺔ ﻛﺬﺍ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺣﺪﻳ ﹼ‬ ‫ﻭﻛﺬﺍ‪ ،‬ﲞﻼﻑ ﺃﺣﺎﺩﻳﺚ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻈﻬﺮ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻬﺎ ﺭ‪‬ﻓﻌﺖ‪ ،‬ﻓﻬﻮ ﻧﻈ ‪‬ﲑ ﻗﻮﻝ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺭ‪ِ‬ﻓﻌ‪‬ﺖ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ‪ ،‬ﺇ ﹾﻥ ﺃﺭﺍﺩ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻓﺮﻓﻊ ﻋﻠﻤ‪‬ﻬﺎ ﻋﻦ ﺍﻷﻣﺔ‪ ،‬ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﱂ ﻳ‪‬ﺮﻓﻊ‬ ‫ﻋﻠﻤﻬﺎ ﻋﻦ ﹸﻛﻞﱢ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻥ ﺭ‪‬ﻓ ‪‬ﻊ ﻋﻦ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻛﻮﻧ‪‬ﻬﺎ ﺳﺎﻋﺔ ﺇﺟﺎﺑﺔ‬ ‫ﺭِﻓ ‪‬ﻌﺖْ‪ ،‬ﻓﻘﻮ ﹲﻝ ﺑﺎﻃﻞ ﳐﺎﻟﻒ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﻓﻼ ﻳﻌﻮﻝ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻥ ﻓﻴﻪ ﺻﻼ ﹶﺓ ﺍﳉﻤﻌﺔ ﺍﻟﱵ ‪‬ﺧﺼ‪‬ﺖ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﳌﻔﺮﻭﺿﺎﺕ ﲞﺼﺎﺋﺺ ﻻ ﺗﻮﺟﺪ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﺍﻟﻌﺪﺩ ﺍﳌﺨﺼﻮﺹ‪ ،‬ﻭﺍﺷﺘﺮﺍﻁ‬ ‫ﺕ ﻧﻈﲑ‪‬ﻩ ﺇﻻ‬ ‫ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻭﺍﻻﺳﺘﻴﻄﺎﻥ‪ ،‬ﻭﺍﳉﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﻳﺄ ِ‬ ‫ﻀ ْﻤﺮِﻱ ‪ -‬ﻭﻛﺎﻧﺖ ﻟﻪ‬ ‫ﳉ ْﻌ ِﺪ ﺍﻟ ‪‬‬ ‫ﰲ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻓﻔﻲ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍ ﹶ‬ ‫ﺻﺤﺒﺔ ‪ -‬ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ‪) :‬ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺛﹶﻼ ﹶ‬ ‫ﺙ ‪‬ﺟﻤ‪‬ﻊ ﺗ‪‬ﻬﺎﻭ‪‬ﻧﺎﹰ‪ ،‬ﻃﹶﺒ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ‪‬ﻠﻰ‬ ‫ﹶﻗ ﹾﻠِﺒ ِﻪ()‪ .(٦٢٥‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﺳﺄﻟﺖ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻋﻦ ﺍﺳﻢ ﺃﰊ ﺍﳉﻌﺪ‬ ‫ﺍﻟﻀﻤﺮﻱ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﱂ ﻳ‪‬ﻌﺮﻑ ﺍﲰﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﻋ ِﺮﻑ‪ ‬ﻟﻪ ﻋﻦ ﺍﻟﻨﱯ ج ﺇﻻ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺪ‬ ‫ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﻦ ﻋﻦ ﺍﻟﻨﱯ ج ﺍﻷﻣ ‪‬ﺮ ﳌﻦ ﺗﺮﻛﻬﺎ ﺃﻥ ﻳﺘﺼﺪ‪‬ﻕ ﺑﺪﻳﻨﺎﺭ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ‪ ،‬ﻓﻨﺼﻒ‬ ‫ﺩﻳﻨﺎﺭ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺭﻭﺍﻳﺔ ﻗﺪﺍﻣﺔ ﺑﻦ ﻭﺑﺮﺓ‪ ،‬ﻋﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺪﺏ)‪.(٦٢٦‬‬ ‫ﻭﻟﻜﻦ ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻗﺪﺍﻣﺔ ﺑﻦ ﻭﺑﺮﺓ ﻻ ﻳﻌﺮﻑ‪ .‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﺛﻘﺔ‪ ،‬ﻭﺣ‪‬ﻜﻲ ﻋﻦ‬ ‫)‪ (٦٢٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٥ ،١٠٤/١‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٣٨١‬‬ ‫)‪ (٦٢٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٠٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٥٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(١١٢٥‬‬ ‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪..(٤٢٥ ،٤٢٤/٣‬‬ ‫)‪ (٦٢٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٥٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٩/٣‬ﻭﺃﲪﺪ )‪.(١٤ ،٨/٥‬‬


‫‪٢٢٢‬‬ ‫ﺽ ﻋﲔ‪ ،‬ﺇﻻ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﻧﻪ ﻻ ﻳﺼﺢ ﲰﺎﻋﻪ ﻣﻦ ﲰﺮﺓ‪ .‬ﻭﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﻌﺔ ﻓﺮ ‪‬‬ ‫ﻗﻮ ﹰﻻ ﻳ‪‬ﺤﻜﻰ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺃ‪‬ﺎ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻏﻠﻂ ﻋﻠﻴﻪ ﻣﻨﺸﺆﻩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺻﻼﺓ‬ ‫ﺍﻟﻌﻴﺪ‪ ،‬ﻓﺘﺠﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﲡﺐ ﻋﻠﻴﻪ ﺻﻼ ﹸﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻈﻦ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺃﻥ ﺍﻟﻌﻴﺪ ﳌﺎ ﻛﺎﻧﺖ‬ ‫ﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﳉﻤﻌﺔ ﻛﺬﻟﻚ‪ .‬ﻭﻫﺬﺍ ﻓﺎﺳﺪ‪ ،‬ﺑﻞ ﻫﺬﺍ ﻧﺺ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﺍﻟﻌﻴﺪ‬ ‫ﻓﺮ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻭﺃﻥ‬ ‫ﺽ ﻋﲔ ﻛﺎ ﹸ‬ ‫ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻫﺬﺍ ﳛﺘﻤﻞ ﺃﻣﺮﻳﻦ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻓﺮ ‪‬‬ ‫ﺐ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻛﻔﺮﺽ ﺍﻷﻋﻴﺎﻥ ﺳﻮﺍﺀ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻓﺈﻥ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﳚ ‪‬‬ ‫ﻳﻜﻮﻥ ﻓﺮ ‪‬‬ ‫ﳜﺘﻠِﻔﺎ ِﻥ ﺑﺴﻘﹸﻮﻃﻪ ﻋﻦ ﺍﻟﺒﻌﺾ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ﺑﻔﻌﻞ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻥ ﻓﻴﻪ ﺍﳋﻄﺒ ﹶﺔ ﺍﻟﱵ ﻳ‪‬ﻘﺼﺪ ‪‬ﺎ ﺍﻟﺜﻨﺎ ُﺀ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻭﲤﺠﻴﺪ‪‬ﻩ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩ ﹸﺓ‬ ‫ﻟﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﻟﺮﺳﻮﻟِﻪ ج ﺑﺎﻟﺮﺳﺎﻟﺔِ‪ ،‬ﻭﺗﺬﻛ ‪‬ﲑ ﺍﻟﻌﺒﺎﺩ ﺑﺄﻳﺎﻣﻪ‪ ،‬ﻭﲢﺬﻳﺮ‪‬ﻫﻢ ﻣﻦ ﺑﺄﺳﻪ ﻭﻧِﻘﻤﺘﻪ‪،‬‬ ‫ﻭﻭﺻﻴﺘ‪‬ﻬﻢ ﲟﺎ ‪‬ﻳ ﹶﻘﺮ‪‬ﺑ‪‬ﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﱃ ِﺟﻨ‪‬ﺎﻧﻪ‪ ،‬ﻭ‪‬ﻴ‪‬ﻬﻢ ﻋﻤﺎ ﻳﻘﺮ‪‬ﻢ ﻣﻦ ﺳﺨﻄﻪ ﻭﻧﺎﺭﻩ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ‬ ‫ﻣﻘﺼﻮﺩ ﺍﳋﻄﺒﺔ ﻭﺍﻻﺟﺘﻤﺎﻉ ﳍﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳ‪‬ﺴﺘﺤﺐ ﺃﻥ ﻳ‪‬ﺘﻔﺮ‪‬ﻍ ﻓﻴﻪ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻟﻪ ﻋﻠﻰ ﺳﺎﺋﺮ‬ ‫ﺍﻷﻳﺎﻡ ﻣﺰﻳﺔ ﺑﺄﻧﻮﺍﻉ ﻣِﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﺟﺒﺔ ﻭﻣﺴﺘﺤﺒﺔ‪ ،‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﻷﻫﻞ ﻛﻞ ِﻣﻠﱠ ٍﺔ ﻳﻮﻣﹰﺎ‬ ‫ﻳﺘﻔﺮﻏﻮﻥ ﻓﻴﻪ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻳﺘﺨﻠﱠﻮﻥ ﻓﻴﻪ ﻋﻦ ﺃﺷﻐﺎﻝ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻳﻮ ‪‬ﻡ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﰲ‬ ‫ﺍﻷﻳﺎﻡ ﻛﺸﻬﺮ ﺭﻣﻀﺎﻥ ﰲ ﺍﻟﺸﻬﻮﺭ‪ ،‬ﻭﺳﺎﻋ ﹸﺔ ﺍﻹِﺟﺎﺑﺔ ﻓﻴﻪ ﻛﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰲ ﺭﻣﻀﺎﻥ‪ .‬ﻭﳍﺬﺍ ﻣﻦ‬ ‫ﺻﺢ ﻟﻪ ﻳﻮ ‪‬ﻡ ﲨﻌﺘﻪ ﻭﺳﻠِﻢ‪ ،‬ﺳﻠﻤﺖ ﻟﻪ ﺳﺎﺋ ‪‬ﺮ ﲨﻌﺘﻪ‪ ،‬ﻭﻣﻦ ﺻﺢ ﻟﻪ ﺭﻣﻀﺎﻥ ﻭﺳﻠﻢ‪ ،‬ﺳﻠِﻤﺖ‬ ‫ﻟﻪ ﺳﺎﺋ ‪‬ﺮ ‪‬ﺳ‪‬ﻨﺘِﻪ‪ ،‬ﻭﻣﻦ ﺻﺤﺖ ﻟﻪ ﺣ‪‬ﺠﺘ‪‬ﻪ ﻭﺳﻠِﻤﺖ ﻟﻪ‪ ،‬ﺻﺢ ﻟﻪ ﺳﺎﺋ ‪‬ﺮ ﻋﻤﺮﻩ‪ ،‬ﻓﻴﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‬ ‫ﻣﻴﺰﺍ ﹸﻥ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻭﺭﻣﻀﺎ ﹸﻥ ﻣﻴﺰﺍ ﹸﻥ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﳊ ‪‬ﺞ ﻣﻴﺰﺍ ﹸﻥ ﺍﻟﻌﻤﺮ‪ .‬ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻼ‬ ‫ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﰲ ﺍﻷﺳﺒﻮﻉ ﻛﺎﻟﻌﻴﺪ ﰲ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻴ ‪‬ﺪ ﻣﺸﺘ ِﻤ ﹰ‬ ‫ﻋﻠﻰ ﺻﻼﺓ ﻭﻗﹸﺮﺑﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻳﻮ ‪‬ﻡ ﺻﻼﺓ‪ ،‬ﺟﻌﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺘﻌﺠﻴ ﹶﻞ ﻓﻴﻪ ﺇﱃ‬ ‫ﺍﳌﺴﺠﺪ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﻘﺮﺑﺎﻥ‪ ،‬ﻭﻗﺎﺋﻤﹰﺎ ﻣﻘﺎﻣﻪ‪ ،‬ﻓﻴﺠﺘﻤﻊ ﻟﻠﺮﺍﺋﺢ ﻓﻴﻪ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻟﺼﻼﺓﹸ‪،‬‬ ‫ﺡﰲ‬ ‫ﻭﺍﻟﻘﺮﺑﺎﻥ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻣ‪‬ﻦ ﺭ‪‬ﺍ ‪‬‬ ‫ﺏ ‪‬ﺑ ﹶﻘ ‪‬ﺮﺓﹰ‪ ،‬ﻭ ‪‬ﻣ ْﻦ‬ ‫ﺡ ﰲ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ﺍﻟﺜﱠﺎِﻧ‪‬ﻴﺔِ‪ ،‬ﹶﻓﻜﹶﺄﻧ‪‬ﻤﺎ ﹶﻗ ‪‬ﺮ ‪‬‬ ‫ﺏ ‪‬ﺑ ‪‬ﺪ‪‬ﻧﺔﹰ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ﺭ‪‬ﺍ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ﺍﻷُﻭﱃ‪ ،‬ﹶﻓﻜﹶﺄﳕﺎ ﹶﻗ ‪‬ﺮ ‪‬‬ ‫)‪(٦٢٧‬‬ ‫ﺸﹰﺎ ﺃﹶﻗ ‪‬ﺮ ﹶﻥ( ‪.‬‬ ‫ﺏ ﹶﻛْﺒ ‪‬‬ ‫ﺡ ﰲ ﺍﻟﺴ‪‬ﺎﻋﺔ ﺍﻟﺜﱠﺎِﻟﹶﺜﺔِ‪ ،‬ﻓﹶﻜﺄﻧ‪‬ﻤﺎ ﹶﻗ ‪‬ﺮ ‪‬‬ ‫ﺭ‪‬ﺍ ‪‬‬ ‫)‪ (٦٢٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠٥ ،٣٠٤/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٥٠‬ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١٠١/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫)‪ ،(٤٩٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٥٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٩٩/٣‬‬


‫‪٢٢٣‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃ‪‬ﺎ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﰲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‬ ‫ﻭﻏﲑﳘﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﺃﺟﺰﺍﺀ ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﰲ ﻣﺬﻫﺐ‬ ‫ﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﻋﻠﻴﻪ ﲝﺠﺘﲔ‪:‬‬ ‫ﻣﺎﻟﻚ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺑﻌ ‪‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﺍﻟﺮﻭﺍﺡ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﺑ ﹸﻞ ﺍﻟﻐ‪‬ﺪ ‪‬ﻭ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻏ ‪‬ﺪ ‪‬ﻭﻫ‪‬ﺎ ‪‬ﺷ ْﻬ ‪‬ﺮ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣﻬ‪‬ﺎ ‪‬ﺷ ْﻬ ‪‬ﺮ﴾ ]ﺳﺒﺄ‪ .[١٢ :‬ﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ‪ :‬ﻭﻻ‬ ‫ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪.‬‬ ‫ﺹ ﺷﻲﺀ ﻋﻠﻰ ﺍﳋﲑ‪ ،‬ﻭﱂ ﻳﻜﻮﻧﻮﺍ ‪‬ﻳﻐْﺪﻭﻥ ﺇﱃ‬ ‫ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﻟﺴﻠﻒ ﻛﺎﻧﻮﺍ ﺃﺣﺮ ‪‬‬ ‫ﺍﳉﻤﻌﺔ ﻣﻦ ﻭﻗﺖ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺃﻧﻜﺮ ﻣﺎﻟﻚ ﺍﻟﺘﺒﻜ ‪‬ﲑ ﺇﻟﻴﻬﺎ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﱂ‬ ‫ﻧ‪‬ﺪﺭﻙ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﲝﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﻟﻠﻠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ج‪) :‬ﻳ ْﻮﻡ‪‬‬ ‫ﻭﺍﺣﺘﺞ ﺃﺻﺤﺎ ‪‬‬ ‫)‪(٦٢٨‬‬ ‫ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ِﺛْﻨﺘ‪‬ﺎ ﻋﺸﺮ‪‬ﺓ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ( ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺴﺎﻋﺎﺕ ﺍﳌﻌﻬﻮﺩﺓ‪ ،‬ﻫﻲ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﱵ ﻫﻲ ﺛﻨﺘﺎ‬ ‫ﻋﺸﺮﺓ ﺳﺎﻋﺔ‪ ،‬ﻭﻫﻲ ﻧﻮﻋﺎﻥ‪ :‬ﺳﺎﻋﺎﺕ ﺗﻌﺪﻳﻠﻴﺔ‪ ،‬ﻭﺳﺎﻋﺎﺕ ﺯﻣﺎﻧﻴﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺇﳕﺎ ‪‬ﺑﹶﻠ ﹶﻎ ﺑﺎﻟﺴﺎﻋﺎﺕ ﺇﱃ ﺳﺖ‪ ،‬ﻭﱂ ﻳﺰﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺴﺎﻋﺔ‬ ‫ﺃﺟﺰﺍﺀ ﺻﻐﺎﺭﹰﺍ ﻣﺜﻞ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗ‪‬ﻔﻌﻞ ﻓﻴﻬﺎ ﺍﳉﻤﻌﺔ‪ ،‬ﱂ ﺗﻨﺤﺼﺮ ﰲ ﺳﺘﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﲞﻼﻑ ﻣﺎ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍ ﹸﳌﺮﺍ ‪‬ﺩ ‪‬ﺎ ﺍﻟﺴﺎﻋﺎﺕ ﺍﳌﻌﻬﻮﺩﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﱴ ﺧﺮﺟﺖ‪ ،‬ﻭﺩﺧﻠﺖ‬ ‫ﺖ ﺍﻟﺼﺤﻒ‪ ،‬ﻭﱂ ﻳﻜﺘﺐ ﻷﺣﺪ ﻗﺮﺑﺎﻥ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ‬ ‫ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﺧﺮﺝ ﺍﻹِﻣﺎﻡ‪ ،‬ﻭﻃﹸﻮﻳ ِ‬ ‫ﻣﺼﺮﺣﹰﺎ ﺑﻪ ﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪) :‬ﺇﺫﺍ‬ ‫ﺱ ﺑﺎﻟﺘﺮﺍﺑﻴ ِ‬ ‫ﲔ ِﺑ ‪‬ﺮﺍﻳ‪‬ﺎِﺗﻬ‪‬ﺎ ﺇﱃ ﺍ َﻷ ْﺳﻮ‪‬ﺍﻕ‪ ،‬ﹶﻓ‪‬ﻴ ْﺮﻣ‪‬ﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺚ ﺃﹶﻭ‬ ‫ﺕ ﺍﻟﺸ‪‬ﻴﺎ ِﻃ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﹶﻏ ‪‬ﺪ ِ‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﺠِﻠﺲ‪ ‬ﻋﻠﹶﻰ ﺃْﺑﻮ‪‬ﺍﺏ ﺍ ﹶﳌﺴ‪‬ﺎ ِﺟﺪِ‪ ،‬ﹶﻓﻴ‪‬ﻜﺘ‪‬ﺒﻮ ﹶﻥ‬ ‫ﻼِﺋ ﹶﻜﺔﹸ‪ ،‬ﺗ ْ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻭ‪‬ﺗ ْﻐﺪ‪‬ﻭ ﺍ ﹶﳌ ﹶ‬ ‫ﺚ ‪‬ﻭﻳ‪‬ﹶﺜﺒ‪‬ﻄﹸﻮ‪‬ﻧﻬ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍ ﹸ‬ ‫ﺍﻟ ‪‬ﺮﺑ‪‬ﺎِﺋ ِ‬ ‫ﺝ ﺍ ِﻹﻣ‪‬ﺎﻡ(‪.‬‬ ‫ﺨﺮ‪ ‬‬ ‫ﺍﻟ ‪‬ﺮﺟ‪ ‬ﹶﻞ ﻣِﻦ ﺳ‪‬ﺎ ‪‬ﻋﺔٍ‪ ،‬ﻭﺍﻟ ‪‬ﺮﺟ‪ ‬ﹶﻞ ِﻣ ْﻦ ﺳ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻴْﻦ ﺣﺘ‪‬ﻰ ‪‬ﻳ ْ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺃﺧﺘﻠﻒ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺎﺕ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‬ ‫ﻣﻨﻬﻢ‪ :‬ﺃﺭﺍﺩ ﺍﻟﺴﺎﻋﺎ ِ‬ ‫ﺕ ﻣِﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﺻﻔﺎﺋِﻬﺎ‪ ،‬ﻭﺍﻷﻓﻀ ﹸﻞ ﻋﻨﺪﻫﻢ ﺍﻟﺘﺒﻜ ‪‬ﲑ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻮﻗﺖ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺑﻞ ﻛﻠﻬﻢ‬ ‫)‪ (٦٢٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٤٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٩٩/٣‬‬


‫‪٢٢٤‬‬ ‫ﻳﺴﺘﺤﺐ ﺍﻟﺒﻜﻮﺭ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻭﻟﻮ ﺑﻜﺮ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻛﺎﻥ‬ ‫ﺣﺴﻨﹰﺎ‪ .‬ﻭﺫﻛﺮ ﺍﻷﺛﺮﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻴﻞ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﻨﺒﻐﻲ‬ ‫ﺍﻟﺘﻬﺠﲑ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﺑﺎﻛﺮﺍﹰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺧﻼﻑ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ج‪ .‬ﻭﻗﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﺇﱃ‬ ‫ﺃﻱ ﺷﻲﺀ ﺫﻫﺐ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﻨﱯ ج ﻳﻘﻮﻝ‪) :‬ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ‪‬ﺟﺰ‪‬ﻭﺭﹰﺍ(‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﻣﺎﻟﻚ ﻓﺬﻛﺮ‬ ‫ﳛﲕ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺣﺮﻣﻠﺔ‪ ،‬ﺃﻧﻪ ﺳﺄﻝ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺎﺕ‪ :‬ﺃﻫﻮ ﺍﻟﻐﺪ‪‬ﻭ ﻣﻦ‬ ‫ﺖ‬ ‫ﺕ ﺍﻟﺮﻭﺍﺡ؟ ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻭﻫﺐ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺃﻭﻝ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺃﻭ ﺇﳕﺎ ﺃﺭﺍﺩ ‪‬ﺬﺍ ﺍﻟﻘﻮ ِﻝ ﺳﺎﻋﺎ ِ‬ ‫ﻣﺎﻟﻜﹰﺎ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻘﻊ ﺑﻘﻠﱯ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﺗﻜﻮ ﹸﻥ ﻓﻴﻬﺎ ﻫﺬﻩ‬ ‫ﺍﻟﺴﺎﻋﺎﺕ‪ ،‬ﻣﻦ ﺭﺍﺡ ﻣﻦ ﺃﻭﻝ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺃﻭ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﺃﻭ ﺍﳋﺎﻣﺴﺔ‪،‬‬ ‫ﺖ ﺍﳉﹸﻤ‪ ‬ﻌﺔﹸ ﺣﺘ‪‬ﻰ ﻳﻜﻮﻥ ﺍﻟﻨﻬﺎ ‪‬ﺭ ﺗﺴ ‪‬ﻊ ﺳﺎﻋﺎﺕ ﰲ‬ ‫ﺻﻠﱢﻴ ِ‬ ‫ﺃﻭ ﺍﻟﺴﺎﺩﺳﺔ‪ .‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ‪ ،‬ﻣﺎ ‪‬‬ ‫ﻭﻗﺖ ﺍﻟﻌﺼﺮ‪ ،‬ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﺣﺒﻴﺐ‪ ،‬ﻳ‪‬ﻨﻜﺮ ﻣﺎﻟﻚ ﻫﺬﺍ‪ ،‬ﻭﳝﻴﻞ ﺇﱃ ﺍﻟﻘﻮﻝ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﻮﻝ ﻣﺎﻟﻚ ﻫﺬﺍ ﲢﺮﻳﻒ ﰲ ﺗﺄﻭﻳﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﳏﺎﻝ ﻣﻦ ﻭﺟﻮﻩ‪ .‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻳﺪﻟﹸﻚ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺳﺎﻋﺎﺕ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ‪ :‬ﺃﻥ ﺍﻟﺸﻤﺲ ﺇﳕﺎ ﺗﺰﻭﻝ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ‬ ‫ﺝ ﺍﻹِﻣﺎﻡ ﺇﱃ ﺍﳋﻄﺒﺔ‪ ،‬ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﺎﻋﺎﺕ‬ ‫ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻫﻮ ﻭﻗﺖ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺧﺮﻭ ِ‬ ‫ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻲ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ ﺍﳌﻌﺮﻭﻓﺎﺕ‪ ،‬ﻓﺒﺪﺃ ﺑﺄﻭﻝ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ‬ ‫ﺭﺍﺡ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﻜﺄﻧ‪‬ﻤﺎ ﻗﺮﺏ ﺑﺪﻧﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﳋﺎﻣﺴﺔ ﺑﻴﻀﺔ‪ ،‬ﰒ ﺍﻧﻘﻄﻊ‬ ‫ﻑ ﻋﻦ ﻣﻮﺿﻌﻪ‪،‬‬ ‫ﺡ ﺍﳊﺪﻳﺚ ﺑﻴ‪‬ﻦ ﰲ ﻟﻔﻈﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺣ‪ ‬ﺮ ‪‬‬ ‫ﺍﻟﺘﻬﺠﲑ‪ ،‬ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻷﺫﺍﻥ‪ ،‬ﻓﺸﺮ ‪‬‬ ‫ﺱ ﻓﻴﻤﺎ ﺭﻏﺒﻬﻢ ﻓﻴﻪ ﺭﺳﻮﻝ‬ ‫ﻒ ﻣِﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻭﺯ ‪‬ﻫﺪ ﺷﺎﺭﺣ‪‬ﻪ ﺍﻟﻨﺎ ‪‬‬ ‫ﺡ ﺑﺎﳋﹸ ﹾﻠ ِ‬ ‫ﻭﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﺏ‬ ‫ﺍﷲ ج ﻣﻦ ﺍﻟﺘﻬﺠﲑ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺯﻋﻢ ﺃﻥ ﺫﻟﻚ ﻛﻠﱠﻪ ﺇﳕﺎ ﳚﺘﻤﻊ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻗﺮ ‪‬‬ ‫ﺯﻭﺍﻻ ﺍﻟﺸﻤﺲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻵﺛﺎ ‪‬ﺭ ﺑﺎﻟﺘﻬﺠﲑ ﺇﱃ ﺍﳉﻤﻌﺔ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﺪ ﺳ‪‬ﻘﻨﺎ‬ ‫ﺫﻟﻚ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﻛﺘﺎﺏ ﻭﺍﺿﺢ ﺍﻟﺴﻨﻦ ﲟﺎ ﻓﻴﻪ ﺑﻴﺎﻥ ﻭﻛﻔﺎﻳﺔ‪.‬‬ ‫ﻫﺬﺍ ﻛﻠﻪ ﻗﻮﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﰒ ﺭﺩ ﻋﻠﻴﻪ ﺃﺑﻮ ﻋﻤﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﲢﺎﻣﻞ ﻣﻨﻪ‬ ‫ﻯ ﺃﻧﻜﺮﻩ ﻭﺟﻌﻠﻪ ﺧ‪‬ﻠﻔﹰﺎ ﻭﲢﺮﻳﻔﹰﺎ ﻣﻦ‬ ‫ﻋﻠﻰ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﻟﻘﻮﻝ ﺍﻟﺬ ِ‬ ‫ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻣﺎﻟﻚ ﺗﺸﻬﺪ ﻟﻪ ﺍﻵﺛﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ ﺃﻳﻀﹰﺎ‬ ‫ﺝ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻷﻧﻪ ﺃﻣﺮ ﻳﺘﺮﺩ‪‬ﺩ ﻛﻞ ﲨﻌﺔ ﻻ‬ ‫ﺍﻟﻌﻤ ﹸﻞ ﺑﺎﳌﺪﻳﻨﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺼ ‪‬ﺢ ﻓﻴﻪ ﺍﻻﺣﺘﺠﺎ ‪‬‬ ‫ﳜﻔﻰ ﻋﻠﻰ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻓﻤﻦ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﳛﺘﺞ ‪‬ﺎ ﻣﺎﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ‬ ‫ﺏ ِﻣ ْﻦ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻗﹶﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺑ‪‬ﺎ ٍ‬ ‫ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬


‫‪٢٢٥‬‬ ‫ﻼﺋِﻜﺔﹲ‪ ،‬ﻳ‪‬ﻜ‪‬ﺘﺒ‪‬ﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﺍ َﻷ ‪‬ﻭ ﹶﻝ ﻓﹶﺎ َﻷ ‪‬ﻭﻝﹶ‪ ،‬ﻓﺎ ﹸﳌ ‪‬ﻬﺠ‪ ‬ﺮ ﺇﻟﹶﻰ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﻛﹶﺎ ﹸﳌﻬْﺪﻱ‬ ‫ﺠ ِﺪ ‪‬ﻣ ﹶ‬ ‫ﺴِ‬ ‫ﺏ ﺍ ﹶﳌ ْ‬ ‫ﹶﺃﺑْﻮﺍ ِ‬ ‫ﺸﺎﹰ‪ ،‬ﺣﺘ‪‬ﻰ ﺫ ﹶﻛ ‪‬ﺮ ﺍﻟ ‪‬ﺪﺟ‪‬ﺎﺟ‪‬ﺔ‬ ‫‪‬ﺑ ‪‬ﺪ‪‬ﻧﺔﹰ‪ ،‬ﺛﹸ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻠﻴ ِﻪ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ‪‬ﺑﻘﹶﺮﺓﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻠﻴ ِﻪ ﻛﹶﺎﳌﹸﻬﺪِﻱ ﹶﻛْﺒ ‪‬‬ ‫ﳋ ﹾﻄﺒ‪‬ﺔ()‪ .(٦٢٩‬ﻗﺎﻝ‪ :‬ﺃﻻ ﺗﺮﻯ‬ ‫ﺤﻒ‪ ،‬ﻭﺍ ْﺳ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ﺍ ﹸ‬ ‫ﺼ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﺲ ﺍ ِﻹﻣ‪‬ﺎﻡ‪ ،‬ﻃﹸﻮ‪‬ﻳ ِ‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺒﻴْﻀﺔﹶ‪ ،‬ﻓﺈﺫﹶﺍ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺇﱃ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﻳﻜﺘﺒﻮ ﹶﻥ ﺍﻟﻨﺎﺱ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ‪ ،‬ﻓﺎﳌﻬﺠ‪ ‬ﺮ ﺇﱃ ﺍﳉﻤﻌﺔ‬ ‫ﻛﺎﳌﻬﺪﻱ ﺑﺪﻧﺔ‪ ،‬ﰒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻓﺠﻌﻞ ﺍﻷﻭﻝ ﻣﻬﺠﺮﺍﹰ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺇﳕﺎ ﻫﻲ ﻣﺄﺧﻮﺫﺓ ﻣﻦ‬ ‫ﺖ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﺍﳍﺎﺟﺮﺓ ﻭﺍﻟﺘﻬﺠﲑ‪ ،‬ﻭﺫﻟﻚ ﻭﻗﺖ ﺍﻟﻨﻬﻮﺽ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻭﻗ ‪‬‬ ‫ﻷﻥ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻴﺲ ‪‬ﺎﺟﺮﺓ ﻭﻻ ‪‬ﺠﲑ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ ) :‬ﱠﰒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ ،‬ﱠﰒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ(‪.‬‬ ‫ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻄﺮﻕ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﻛﺜﲑﺓ‪ ،‬ﻣﺬﻛﻮﺭﺓ ﰲ )ﺍﻟﺘﻤﻬﻴﺪ(‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ‬ ‫ﺠ ‪‬ﺮ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ‪‬ﺟﺰ‪‬ﻭﺭ‪‬ﺍ(‬ ‫)ﺍﳌﺘﻌﺠ‪ ‬ﹸﻞ ﺇﱃ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ‪‬ﺑ ‪‬ﺪ‪‬ﻧ ﹰﺔ(‪ .‬ﻭﰲ ﺃﻛﺜﺮﻫﺎ‪) :‬ﺍﳌﻬ ‪‬‬ ‫ﺍﳊﺪﻳﺚ‪ .‬ﻭﰲ ﺑﻌﻀﻬﺎ‪ ،‬ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﺮﺍﺋﺢ ﺇﱃ ﺍﳉﻤﻌﺔ ﰲ ﺃﻭﻝ ﺍﻟﺴﺎﻋﺔ ﻛﺎﳌﹸﻬﺪﻱ‬ ‫ﺑﺪﻧﺔ‪ ،‬ﻭﰲ ﺁﺧﺮﻫﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﰲ ﺃﻭﻝ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﳌﻬﺪﻱ ﺑﻘﺮﺓ‪ ،‬ﻭﰲ ﺁﺧﺮﻫﺎ ﻛﺬﻟﻚ‪.‬‬ ‫ﻱ ‪‬ﺑ ‪‬ﺪ‪‬ﻧ ﹰﺔ(‪،‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﱂ ﻳ‪‬ﺮﺩ ج ﺑﻘﻮﻟﻪ‪) :‬ﺍﳌﻬﺠ‪ ‬ﺮ ﺇﱃ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﻛﺎﳌﹸ ْﻬ ِﺪ ‪‬‬ ‫ﺍﻟﻨﺎﻫﺾ ﺇﻟﻴﻬﺎ ﰲ ﺍﳍﺠﲑ ﻭﺍﳍﺎﺟﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻟﺘﺎﺭﻙ ﻷﺷﻐﺎﻟﻪ ﻭﺃﻋﻤﺎﻟﻪ ﻣﻦ ﺃﻏﺮﺍﺽ ﺃﻫﻞ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻟﻠﻨﻬﻮﺽ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻛﺎﳌﹸﻬﺪﻱ ﺑﺪﻧﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﳍﺠﺮﺓ ﻭﻫﻮ ﺗﺮ ‪‬ﻙ ﺍﻟﻮﻃﻦ‪،‬‬ ‫ﺐ ﺍﻟﺘﺒﻜﲑ ﺇﱃ‬ ‫ﺽ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻣﻨﻪ ﲰ‪‬ﻲ ﺍﳌﻬﺎﺟﺮﻭﻥ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ :‬ﺃﺣ ‪‬‬ ‫ﻭﺍﻟﻨﻬﻮ ‪‬‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻻ ﺗ‪‬ﺆﺗﻰ ﺇﻻ ﻣﺸﻴﹰﺎ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﻛﻼ ‪‬ﻡ ﺃﰊ ﻋﻤﺮ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻣﺪﺍﺭ ﺇﻧﻜﺎﺭ ﺍﻟﺘﺒﻜﲑ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﻋﻠﻰ ﻟﻔﻈﺔ‬ ‫ﺍﻟﺮﻭﺍﺡ‪ ،‬ﻭﺇ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻟﻔﻈﺔ ﺍﻟﺘﻬﺠﲑ‪ ،‬ﻭﻫﻲ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﺎﳍﺎﺟﺮﺓ‬ ‫ﻭﻗﺖ ﺷﺪﺓ ﺍﳊﺮ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺄﺗﻮﻥ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﻓﺄﻣﺎ ﻟﻔﻈﺔ ﺍﻟﺮﻭﺍﺡ‪ ،‬ﻓﻼ ﺭﻳﺐ ﺃ‪‬ﺎ ﺗ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻀﻰ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ‬ ‫ﺍﻷﻛﺜﺮ ﺇﺫﺍ ﻗﹸﺮﻧﺖ ﺑﺎﻟﻐ‪‬ﺪﻭ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹸﻏ ‪‬ﺪ ‪‬ﻭﻫ‪‬ﺎ ‪‬ﺷ ْﻬ ‪‬ﺮ ‪‬ﻭ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣﻬ‪‬ﺎ ‪‬ﺷ ْﻬ ‪‬ﺮ﴾ ]ﺳﺒﺄ‪،[١٢ :‬‬ ‫ﳉ‪‬ﻨ ِﺔ ﹸﻛﱠﻠﻤ‪‬ﺎ ﹶﻏﺪ‪‬ﺍ ﹶﺃ ْﻭ‬ ‫ﻭﻗﻮﻟﻪ ج‪ ) :‬ﻣ ْﻦ ﻏﹶﺪﺍ ﺇﱃ ﺍﳌﹶﺴﺠِﺪ ‪‬ﻭﺭ‪‬ﺍﺡ‪ ،‬ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻪ‪ ‬ﻧ ‪‬ﺰ ﹰﻻ ﰲ ﺍ ﹶ‬ ‫ﺡ()‪ .(٦٣٠‬ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺭ‪‬ﺍ ‪‬‬

‫)‪ (٦٢٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٦/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٥٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٩٢‬‬ ‫)‪ (٦٣٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٥٠٩/٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٢٤/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٦٩‬‬


‫‪٢٢٦‬‬ ‫ﺡ ‪‬ﻭ‪‬ﻧ ‪‬ﻐـﺪ‪‬ﻭ ِﻟﺤ‪‬ﺎﺟ‪‬ﺎِﺗ‪‬ﻨـﺎ‬ ‫‪‬ﻧﺮ‪‬ﻭ ‪‬‬

‫)‪(٦٣١‬‬

‫ﺵ ﻻ ‪‬ﺗ ‪‬ﻨ ﹶﻘﻀِﻲ‬ ‫‪‬ﻭﺣ‪‬ﺎ ‪‬ﺟﺔﹸ ‪‬ﻣ ‪‬ﻦ ﻋ‪‬ﺎ ‪‬‬

‫ﻭﻗﺪ ﻳ‪‬ﻄﻠﻖ ﺍﻟﺮﻭﺍﺡ ﲟﻌﲎ ﺍﻟﺬﻫﺎﺏ ﻭﺍﳌﻀﻲ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﳚﻲﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﳎﺮﺩﺓ ﻋﻦ‬ ‫ﺍﻻﻗﺘﺮﺍﻥ ﺑﺎﻟﻐﺪﻭ‪.‬‬ ‫ﺾ ﺍﻟﻌﺮﺏ ﻳﺴﺘﻌ ِﻤﻞﹸ ﺍﻟﺮﻭﺍﺡ ﰲ ﺍﻟﺴﲑ ﰲ‬ ‫ﻭﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ ﰲ )ﺍﻟﺘﻬﺬﻳﺐ(‪ :‬ﲰﻌﺖ ﺑﻌ ‪‬‬ ‫ﻛﻞ ﻭﻗﺖ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺍﺡ ﺍﻟﻘﻮﻡ‪ :‬ﺇﺫﺍ ﺳﺎﺭ‪‬ﻭﺍ‪ ،‬ﻭﻏ ‪‬ﺪﻭْﺍ ﻛﺬﻟﻚ‪ ،‬ﻭﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ ﻟﺼﺎﺣﺒﻪ‪:‬‬ ‫ﺗﺮﻭ‪‬ﺡ‪ ،‬ﻭﳜﺎﻃﺐ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺭ‪‬ﻭﺣﻮﺍ ﺃﻱ‪ :‬ﺳﲑﻭﺍ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻵﺧﺮ‪ :‬ﺃﻻ ﺗﺮﻭﺣ‪‬ﻮﻥﹶ؟‬ ‫ﳋﻔﱠ ِﺔ‬ ‫ﻭ ِﻣ ْﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﻫﻮ ﲟﻌﲎ ﺍﳌﻀﻲ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﺍ ِ‬ ‫ﺇﻟﻴﻬﺎ‪ ،‬ﻻ ﲟﻌﲎ ﺍﻟﺮﻭﺍﺡ ﺑﺎﻟﻌﺸﻲ)‪.(٦٣٢‬‬ ‫ﻭﺃﻣﺎ ﻟﻔﻆ ﺍﻟﺘﻬﺠﲑ ﻭﺍﳌﻬﺠ‪‬ﺮ‪ ،‬ﻓﻤﻦ ﺍﳍﺠﲑ‪ ،‬ﻭﺍﳍﺎﺟﺮﺓ‪ ،‬ﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ‪ :‬ﻫﻲ ﻧﺼﻒ‬ ‫ﺍﻟﻨﻬﺎﺭ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﳊﺮ‪ ،‬ﺗﻘﻮﻝ ﻣﻨﻪ‪ :‬ﻫﺠ‪‬ﺮ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪:‬‬ ‫)‪(٦٣٣‬‬ ‫ﺠﺮﺍ‬ ‫ﹶﺫﻣ‪‬ﻮ ٍﻝ ﺇﺫﹶﺍ ﺻ‪‬ﺎ ‪‬ﻡ ﺍﻟﻨ‪‬ﻬﺎ ‪‬ﺭ ﻭ ‪‬ﻫ ‪‬‬ ‫ﹶﻓ ‪‬ﺪﻋ‪‬ﻬﺎ ‪‬ﻭﺳ‪‬ــ ﱢﻞ ﺍ ﹶﳍ ‪‬ﻢ ﻋﻨﻬﺎ ‪‬ﲜﺴ‪‬ﺮ ٍﺓ‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﺃﺗﻴﻨﺎ ﺃﻫﻠﻨﺎ ﻣﻬﺠ‪‬ﺮﻳﻦ‪ ،‬ﺃﻱ‪ :‬ﰲ ﻭﻗﺖ ﺍﳍﺎﺟﺮﺓ‪ ،‬ﻭﺍﻟﺘﻬﺠﲑ ﻭﺍﻟﺘﻬﺠ‪‬ﺮ‪ :‬ﺍﻟﺴﲑ ﰲ‬ ‫ﺍﳍﺎﺟﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﻣﺎ ﻳﻘﺮ‪‬ﺭ ﺑﻪ ﻗﻮ ﹸﻝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ‪ :‬ﺍﻟﻜﻼﻡ ﰲ ﻟﻔﻆ ﺍﻟﺘﻬﺠﲑ‪ ،‬ﻛﺎﻟﻜﻼﻡ ﰲ ﻟﻔﻆ ﺍﻟﺮﻭﺍﺡ‪ ،‬ﻓﺈﻧﻪ ﻳﻄﻠﻖ ﻭﻳ‪‬ﺮﺍﺩ‬ ‫ﺑﻪ ﺍﻟﺘﺒﻜﲑ‪.‬‬ ‫ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ ﰲ )ﺍﻟﺘﻬﺬﻳﺐ(‪ :‬ﺭﻭﻯ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﺳ‪‬ﻤﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﰊ‬ ‫ﺱ ﻣﺎ ﰲ ﺍﻟﺘ‪‬ﻬﺠﲑ‪ ،‬ﻻﺳﺘ‪‬ﺒﻘﻮﺍ ﺇﻟﻴﻪ()‪.(٦٣٤‬‬ ‫ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﻟﻮ ‪‬ﻳ ْﻌﹶﻠﻢ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫)‪(٦٣٥‬‬ ‫ﳉﻤ‪‬ﻌﺔ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ‪‬ﺑﺪ‪‬ﻧﺔ( ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﻣﺮﻓﻮﻉ‪) :‬ﺍﳌﻬﺠ‪ ‬ﺮ ﺇﱃ ﺍ ﹸ‬ ‫ﺖ‬ ‫ﻭﻳﺬﻫﺐ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﺍﻟﺘﻬﺠﲑ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺗﻔﻌﻴﻞ ﻣﻦ ﺍﳍﺎﺟﺮﺓ ﻭﻗ ‪‬‬ ‫ﺍﻟﺰﻭﺍﻝ ﻭﻫﻮ ﻏﻠﻂ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﺼﺎﺣﻔﻲ‪ ،‬ﻋﻦ ﺍﻟﻨ‪‬ﻀﺮ ﺑﻦ ﺷ‪‬ﻤﻴﻞ‪ ،‬ﺃﻧﻪ‬ ‫ﺖ ﺍﳋﻠﻴ ﹶﻞ‬ ‫ﻗﺎﻝ‪ :‬ﺍﻟﺘﻬﺠﲑ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﻏﲑﻫﺎ‪ :‬ﺍﻟﺘﺒﻜﲑ ﻭﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﻛﻞ ﺷﻲﺀ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫)‪ (٦٣١‬ﺍﻟﺒﻴﺖ ﻟﻠﺼﻠﺘﺎﻥ ﺍﻟﺴﻌﺪﻱ‪.‬‬ ‫)‪ (٦٣٢‬ﺍﻟﺘﻬﺬﻳﺐ )‪.(٢٢٢ ،٢٢١/٥‬‬ ‫)‪ (٦٣٣‬ﺍﻟﺒﻴﺖ ﰲ ﺩﻳﻮﺍﻧﻪ ﺹ)‪.(٦٢‬‬ ‫)‪ (٦٣٤‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٦٨/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪.(٧٨/٢‬‬ ‫)‪ (٦٣٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٢٧‬‬ ‫ﻳﻘﻮﻝ ﺫﻟﻚ‪ ،‬ﻗﺎﻟﻪ ﰲ ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﻭﻫﺬﺍ ﺻﺤﻴﺢ‪ ،‬ﻭﻫﻲ ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻭﻣﻦ ﺟﺎﻭﺭﻫﻢ ﻣﻦ ﻗﻴﺲ‪ ،‬ﻗﺎﻝ‬ ‫ﻟﺒﻴﺪ‪:‬‬ ‫)‪(٦٣٦‬‬ ‫ﺠ ٍﺮ ‪‬ﺑ ‪‬ﻌﺪ‪‬ﻣﺎ ﺍﺑ‪‬ﺘ ﹶﻜﺮ‪‬ﻭﺍ ﹶﻓﻤ‪‬ﺎ ﺗ‪‬ﻮﺍﺻﻠ ‪‬ﻪ ‪‬ﺳ ﹾﻠﻤ‪‬ﻰ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ﹶﺬﺭ‪‬‬ ‫ﲔ ِﺑ ‪‬ﻬ ‪‬‬ ‫ﺡ ﺍﻟﻘﹶﻄ ‪‬‬ ‫ﺭ‪‬ﺍ ‪‬‬ ‫ﺡ ﻋﻨﺪﻫﻢ‪ :‬ﺍﻟﺬﻫﺎﺏ ﻭﺍﳌﻀﻲ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺍﺡ ﺍﻟﻘﻮﻡ‪ :‬ﺇﺫﺍ‬ ‫ﻓﻘﺮﻥ ﺍﳍﹶﺠﺮ ﺑﺎﻻﺑﺘﻜﺎﺭ‪ ،‬ﻭﺍﻟﺮﻭﺍ ‪‬‬ ‫ﺠﲑِ‪ ،‬ﻻﺳﺘ‪‬ﺒﻘﹸﻮﺍ ِﺇﻟﹶﻴ ِﻪ(‬ ‫ﻱ ﻭﻗﺖ ﻛﺎﻥ‪ .‬ﻭﻗﻮﻟﻪ ج‪) :‬ﹶﻟ ْﻮ ﻳ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎﺱ ﻣ‪‬ﺎ ﰲ ﺍﻟﺘ‪‬ﻬ ِ‬ ‫ﺧﻔﱡﻮﺍ ﻭ ‪‬ﻣﺮ‪‬ﻭﺍ ﺃ ‪‬‬ ‫ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺘﺒﻜ ‪‬ﲑ ﺇﱃ ﲨﻴﻊ ﺍﻟﺼ‪‬ﻠﻮﺍﺕ‪ ،‬ﻭﻫﻮ ﺍﳌﻀﻲ ﺇﻟﻴﻬﺎ ﰲ ﺃﻭﻝ ﺃﻭﻗﺎ‪‬ﺎ‪ ،‬ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪:‬‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﺠ‪‬ﺮ ﺍﻟﺮﺟﻞ‪ :‬ﺇﺫﺍ ﺧﺮﺝ ﻭﻗﺖ ﺍﳍﺎﺟﺮﺓ‪ ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﻋﺒﻴﺪ ﻋﻦ ﺃﰊ‬ ‫ﺯﻳﺪ‪ :‬ﻫﺠ‪‬ﺮ ﺍﻟﺮﺟﻞ‪ :‬ﺇﺫﺍ ﺧﺮﺝ ﺑﺎﳍﺎﺟﺮﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﻲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ‪ .‬ﰒ ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪:‬‬ ‫ﺃﻧﺸﺪﱐ ﺍﳌﻨﺬﺭﻱ ﻓﻴﻤﺎ ﺭﻭﻯ ﺛﻌﻠﺐ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ )ﻧﻮﺍﺩﺭﻩ(‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ِﺟﻌْﺜﻨ‪‬ﺔ ﺑ ‪‬ﻦ‬ ‫ﺟﻮ‪‬ﺍﺱ ﺍﻟﺮ‪‬ﺑﻌِﻲ ﰲ ﻧﺎﻗﺘﻪ‪:‬‬ ‫ﳉﻔﹾــ ِﺮ‬ ‫ﺽﺍﹶ‬ ‫ﺖ ِﺑ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺃﹶ ‪‬ﺯﻣ‪‬ﺎ ﹶﻥ ﹶﺃ‪‬ﻧ ِ‬ ‫ﺴﻤِﻲ ﻭﻧ‪‬ـ ﹾﺬﺭِﻱ‬ ‫‪‬ﻫ ﹾﻞ ‪‬ﺗ ﹾﺬ ﹸﻛﺮِﻳ ‪‬ﻦ ﹶﻗ ‪‬‬ ‫ﳊﻀ‪‬ـ ِﺮ‬ ‫ﻀﺮ‪‬ﺍﺭ‪ ‬ﺟﻮﺍ ‪‬ﺩ ﺍ ﹸ‬ ‫ﺖ ِﻣ ‪‬‬ ‫ﺇ ﹾﺫ ﹶﺃ‪‬ﻧ ِ‬

‫‪‬ﻋ ﹶﻠ ‪‬ﻲ ﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻨ ‪‬ﻬﻀِـﻲ ﺑِـ ِﻮﻗﹾﺮﻱ‬

‫ﺕ ِﺑﻘﹶــــ ‪‬ﺪ ِﺭ‬ ‫ﲔ ﻗ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﺑِﹶﺄ ‪‬ﺭﺑ‪ِ ‬ﻌ ‪‬‬

‫ﻉ ﺣ‪‬ﺠــ ِﺮ‬ ‫ﻱ ﻻ ِﺑﺼ‪‬ﺎ ِ‬ ‫ﺑِﺎﳋﹶﺎِﻟ ِﺪ ‪‬‬

‫ﺼﺤ‪‬ﱯ ﺃﹶﻳﺎﻧِﻘﹰﺎ ﰲ ﺳ‪‬ﻔـــ ِﺮ‬ ‫ﻭ‪‬ﺗ ‪‬‬

‫ﲑ ﺍﻟ ﹶﻔﺠ‪‬ـــ ِﺮ‬ ‫ﺠِ‬ ‫ﺠﺮ‪‬ﻭ ﹶﻥ ِﺑ ‪‬ﻬ ِ‬ ‫‪‬ﻳ ‪‬ﻬ ‪‬‬

‫ﺖ ‪‬ﺗ ‪‬ﻤﺸِﻲ ﻟﹶﻴ ﹶﻠﻬ‪‬ﻢ ﹶﻓﺘ‪‬ﺴــﺮِﻱ‬ ‫ﱠﲦ ‪‬‬

‫ﱪ‬ ‫ﺝ ﺍﻟﻐ‪ِ ‬‬ ‫ﺽ ﺍﻟ ِﻔﺠ‪‬ﺎ ِ‬ ‫ﻳ‪ ‬ﹾﻄﻮ‪‬ﻭ ﹶﻥ ﺃﹶﻏﺮ‪‬ﺍ ‪‬‬ ‫)‪(٦٣٧‬‬

‫ﺠ ِﺮ‬ ‫ﺠ ِﺮ ‪‬ﺑﺮ‪‬ﻭ ‪‬ﺩ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﹶﻃ ‪‬ﻲ ﹶﺃﺧِﻲ ﺍﻟ‪‬ﺘ ‪‬‬

‫ﺤ ِﺮ‪.‬‬ ‫ﺴ‪‬‬ ‫ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ :‬ﻳ‪‬ﻬﺠ‪‬ﺮﻭﻥ ‪‬ﺠﲑ ﺍﻟﻔﺠﺮ‪ ،‬ﺃﻱ‪ :‬ﻳﺒﻜﺮﻭﻥ ﺑﻮﻗﺖ ﺍﻟ ‪‬‬ ‫ﻭﺃﻣﺎ ﻛﻮﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﱂ ﻳﻜﻮﻧﻮﺍ ‪‬ﻳﺮ‪‬ﻭﺣﻮﻥ ﺇﱃ ﺍﳉﻤﻌﺔ ﺃﻭ‪‬ﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻬﺬﺍ ﻏﺎﻳ ﹸﺔ‬ ‫ﻉ ﺃﻫﻞ‬ ‫ﻋﻤﻠﻬﻢ ﰲ ﺯﻣﺎﻥ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﻭﻻ ﻋﻨﺪ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺇﲨﺎ ‪‬‬ ‫ﺍﳌﺪﻳﻨﺔ ﺣﺠﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﺗﺮ ‪‬ﻙ ﺍﻟﺮﻭﺍﺡ ﺇﱃ ﺍﳉﻤﻌﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻫﺬﺍ ﺟﺎﺋﺰ‬ ‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﺷﺘﻐﺎ ﹸﻝ ﺍﻟﺮﺟﻞ ﲟﺼﺎﳊﻪ ﻭﻣﺼﺎﱀ ﺃﻫﻠﻪ ﻭﻣﻌﺎﺷِﻪ ﻭﻏ ِﲑ ﺫﻟﻚ ﻣﻦ‬ ‫ﺐ ﺃﻥ ﺍﻧﺘﻈﺎ ‪‬ﺭ‬ ‫ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ﺃﻓﻀ ﹶﻞ ﻣِﻦ ‪‬ﺭﻭ‪‬ﺍﺣﻪ ﺇﱃ ﺍﳉﻤﻌﺔ ﻣﻦ ﺃﻭ‪‬ﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫)‪ (٦٣٦‬ﰲ ﺩﻳﻮﺍﻧﻪ ﺹ)‪.(٤٥‬‬ ‫)‪ (٦٣٧‬ﺍﻟﺘﻬﺬﻳﺐ )‪.(٤٥ ،٤٣/٦‬‬


‫‪٢٢٨‬‬ ‫ﺱ ﺍﻟﺮﺟﻞ ﰲ ﻣﺼﻼﻩ ﺣﱴ ﻳ‪‬ﺼﻠ ‪‬ﻲ ﺍﻟﺼﻼﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﺃﻓﻀ ﹸﻞ ﻣﻦ‬ ‫ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺟﻠﻮ ‪‬‬ ‫ﺼﻠﱢﻴﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ‬ ‫ﻼﺓﹶ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬‬ ‫ﺼﹶ‬ ‫ﺫﻫﺎﺑﻪ ﻭﻋﻮﺩﻩ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻟﻠﺜﺎﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ج‪) :‬ﻭﺍﱠﻟﺬِﻱ ‪‬ﻳْﻨ‪‬ﺘﻈِﺮ ﺍﻟ ‪‬‬ ‫ﺼﻠﱢﻲ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﺮ‪‬ﻭﺡ ﺇِﱃ ﹶﺃ ْﻫﻠِﻪ()‪ (٦٣٨‬ﻭﺃﺧﱪ‪) :‬ﺃﻥ ﺍﳌﻼِﺋﻜﹶﺔ ﱂ ‪‬ﺗ ‪‬ﺰ ﹾﻝ‬ ‫ﻀﻞﹸ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬ ‫ﺍﻹِﻣﺎﻡ ﹶﺃ ﹾﻓ ‪‬‬ ‫)‪(٦٣٩‬‬ ‫ﻭﺃﺧﱪ‪) :‬ﺃﻥ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﳑﺎ ﳝﺤ‪‬ﻮ‬ ‫ﺗ‪‬ﺼﻠﻲ ﻋﻠﻴﻪ ﻣﺎ ﺩﺍ ‪‬ﻡ ﰲ ﻣ‪‬ﺼﻼﻩ(‬ ‫)‪(٦٤٠‬‬ ‫ﻼِﺋ ﹶﻜﺘ‪‬ﻪ‬ ‫ﻭﺃﺧﱪ‪) :‬ﺃﻥ ﺍﷲ ‪‬ﻳﺒ‪‬ﺎﻫِﻲ ‪‬ﻣ ﹶ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﺑﻪ ﺍﳋﹶﻄﺎﻳﺎ ﻭ‪‬ﻳ ْﺮﹶﻓﻊ‪ِ ‬ﺑ ِﻪ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﺮ‪‬ﺑﺎﻁ(‬ ‫ﺲ ﻳ‪‬ﻨ‪‬ﺘ ِﻈﺮ‪ ‬ﹸﺃ ْﺧﺮ‪‬ﻯ()‪ (٦٤١‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﺼﺒﺢ‪ ،‬ﰒ‬ ‫ﲟ‪‬ﻦ ﹶﻗﻀ‪‬ﻰ ﹶﻓﺮِﻳﻀ‪‬ﺔ ﻭ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺟﻠﺲ ﻳﻨﺘﻈِﺮ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻬﻮ ﺃﻓﻀ ﹸﻞ ﳑﻦ ﻳﺬﻫﺐ‪ ،‬ﰒ ﳚﻲﺀ ﰲ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻛﻮﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‬ ‫ﻭﻏﲑﻫﻢ ﻻ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‪ ،‬ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﻬﻜﺬﺍ ﺍ‪‬ﻲﺀ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺘﺒﻜ ‪‬ﲑ ﰲ ﺃﻭﻝ‬ ‫ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻥ ﻟﻠﺼﺪﻗﺔ ﻓﻴﻪ ﻣﺰﻳ ﹰﺔ ﻋﻠﻴﻬﺎ ﰲ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﻟﺼﺪﻗ ﹸﺔ ﻓﻴﻪ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺳﺎﺋﺮ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻛﺎﻟﺼﺪﻗ ِﺔ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﺸﻬﻮﺭ‪.‬‬ ‫ﺕ ﺷﻴ ‪‬ﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ‪ ،‬ﺇﺫﺍ ﺧﺮﺝ ﺇﱃ ﺍﳉﻤﻌﺔ ﻳﺄﺧ ﹸﺬ ﻣﺎ ﻭﺟﺪ‬ ‫ﻭﺷﺎﻫﺪ ‪‬‬ ‫ﰲ ﺍﻟﺒﻴﺖ ﻣﻦ ﺧﺒﺰ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻓﻴﺘﺼﺪﻕ ﺑﻪ ﰲ ﻃﺮﻳﻘﻪ ﺳﺮﺍﹰ‪ ،‬ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻗﺪ‬ ‫ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﺪﻗﺔ ﺑﲔ ﻳﺪﻱ ﻣﻨﺎﺟﺎﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺎﻟﺼﺪﻗﺔ ﺑﲔ ﻳﺪﻱ ﻣﻨﺎﺟﺎﺗﻪ ﺗﻌﺎﱃ ﺃﻓﻀ ﹸﻞ‬ ‫ﻭﺃﻭﱃ ﺑﺎﻟﻔﻀﻴﻠﺔ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺯﻫﲑ ﺑﻦ ﺣﺮﺏ‪ :‬ﺣﺪﺛﻨﺎ ﺃﰊ‪ ،‬ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ‪ ،‬ﻋﻦ ﻣﻨﺼﻮﺭ‪،‬‬ ‫ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻛﻌﺐ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﺇﻥ ﰲ‬ ‫ﺍﳉﻤﻌﺔ ﻟﺴﺎﻋ ﹰﺔ ﻻ ﻳ‪‬ﻮﺍﻓِﻘﻬﺎ ﺭﺟ ﹲﻞ ﻣﺴﻠﻢ ﰲ ﺻﻼﺓ ﻳﺴﺄ ﹸﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺷﻴﺌﹰﺎ ﺇﻻ ﺁﺗﺎﻩ ﺇﻳ‪‬ﺎﻩ‪،‬‬ ‫ﺕ‬ ‫ﻓﻘﺎﻝ ﻛﻌﺐ‪ :‬ﺃﻧﺎ ﺃﺣ ‪‬ﺪﺛﹸﻜﻢ ﻋﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﹶﻓﺰِﻋﺖ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍ ‪‬‬ ‫ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﱪ‪ ،‬ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻭﺍﳉﺒﺎﻝ‪ ،‬ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﺍﳋﻼﺋ ‪‬ﻖ ﻛﻠﹸﻬﺎ‪ ،‬ﺇﻻ ﺍﺑ ‪‬ﻦ ﺁﺩﻡ ﻭﺍﻟﺸﻴﺎﻃﲔ‪،‬‬ ‫ﻭﺣﻔﱠﺖ ﺍﳌﻼﺋﻜﺔ ﺑﺄﺑﻮﺍﺏ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻴﻜﺘ‪‬ﺒﻮﻥ ﻣﻦ ﺟﺎﺀ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ ﺣﱴ ﳜﺮﺝ ﺍﻹِﻣﺎﻡ‪،‬‬ ‫ﻓﺈﺫﺍ ﺧﺮﺝ ﺍﻹﻣﺎﻡ‪ ،‬ﹶﻃﻮ‪‬ﻭﺍ ﺻ ‪‬‬ ‫ﺤﻔﹶﻬﻢ‪ ،‬ﻓﻤﻦ ﺟﺎﺀ ﺑﻌﺪ‪ ،‬ﺟﺎﺀ ﳊﻖ ﺍﻟﻠﹼﻪ‪ ،‬ﳌﺎ ﻛﹸﺘﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺣ ‪‬ﻖ‬ ‫ﻋﻠﻰ ﹸﻛ ‪‬ﻞ ﺣﺎﻟِﻢ ﺃﻥ ﻳﻐﺘﺴِﻞ ﻳﻮﻣﺌﺬ ﻛﺎﻏﺘﺴﺎﻟﻪ ﻣﻦ ﺍﳉﻨﺎﺑﺔ‪ ،‬ﻭﺍﻟﺼﺪﻗ ﹸﺔ ﻓﻴﻪ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‬ ‫)‪ (٦٣٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(١١٦/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٦٢‬‬ ‫)‪ (٦٣٩‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١٦٠/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١١٩/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٤٩‬‬ ‫)‪ (٦٤٠‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١٦١/١‬ﻭﻣﺴﻠﻢ )‪.(٢٥١‬‬ ‫)‪ (٦٤١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٨٠١‬‬


‫‪٢٢٩‬‬ ‫ﰲ ﺳﺎﺋﺮ ﺍ َﻷﻳ‪‬ﺎﻡِ‪ ،‬ﻭﱂ ﺗﻄﹸﻠ ِﻊ ﺍﻟﺸﻤﺲ ﻭﱂ ﺗﻐﺮ‪‬ﺏ ﻋﻠﻰ ﻣﺜﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬ ‫ﺐ ﳝﺲ ﻣﻨﻪ‪.‬‬ ‫ﻫﺬﺍ ﺣﺪﻳﺚ ﻛﻌﺐ ﻭﺃﹶﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻯ ﺇﻥ ﻛﺎﻥ ﻷﻫﻠﻪ ﻃﻴ ‪‬‬ ‫ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﻪ ﻳﻮﻡ ﻳﺘﺠﻠﱠﻰ ﺍﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﻓﻴﻪ ﻷﻭﻟﻴﺎﺋﻪ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳉﻨﺔ‪،‬‬ ‫ﻭﺯﻳﺎﺭ‪‬ﻢ ﻟﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺃﻗﺮﺑ‪‬ﻬﻢ ﻣﻨﻬﻢ ﺃﻗﺮﺑ‪‬ﻬﻢ ﻣﻦ ﺍﻹِﻣﺎﻡ‪ ،‬ﻭﺃﺳﺒﻘﻬﻢ ﺇﱃ ﺍﻟﺰﻳﺎﺭﺓ ﺃﺳﺒﻘﹶﻬﻢ ﺇﱃ‬ ‫ﺍﳉﻤﻌﺔ‪ .‬ﻭﺭﻭﻯ ﳛﲕ ﺑﻦ ﳝﺎﻥ‪ ،‬ﻋﻦ ﺷﺮﻳﻚ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻴﻘﻈﺎﻥ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ‬ ‫ﺍﷲ ﻋﻨﻪ‪ ،‬ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪ ﴿ :‬ﻭﹶﻟ ‪‬ﺪْﻳﻨ‪‬ﺎ ‪‬ﻣﺰِﻳ ‪‬ﺪ﴾ ]ﻕ‪ [٣٥ :‬ﻗﺎﻝ‪ :‬ﻳﺘﺠﻠﱠﻰ ﳍﻢ ﰲ ﻛ ﱢﻞ ﲨﻌﺔ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱐ ﰲ )ﻣﻌﺠﻤﻪ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻧﻌﻴﻢ ﺍﳌﺴﻌﻮﺩﻱ‪ ،‬ﻋﻦ ﺍﳌِﻨﻬﺎﻝ ﺑﻦ‬ ‫ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﺃﰊ ﻋ‪‬ﺒﻴﺪﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺳﺎﺭﻋﻮﺍ ﺇﱃ ﺍﳉﻤ‪‬ﻌﺔِ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪‬ﻳْﺒﺮ‪‬ﺯ‬ ‫ﺐ ِﻣ ْﻦ ﻛﺎﻓﻮﺭ ﻓﻴﻜﻮﻧﻮﻥ ﻣﻨﻪ ﰲ ﺍﻟﻘﹸﺮﺏ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﻷﻫ ِﻞ ﺍﳉﻨﺔ ﰲ ﻛﻞ ﺟ‪‬ﻤﻌ‪‬ﺔ ﰲ ﹶﻛﺜِﻴ ٍ‬ ‫ﺗﺴﺎﺭﻋﻬﻢ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻴ‪‬ﺤ ِﺪﺙﹸ ﺍﻟﱠﻠ ‪‬ﻪ ﺳ‪‬ﺒﺤﺎﻧﻪ ﳍﻢ ﻣِﻦ ﺍﻟﻜﺮﺍﻣﺔ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﹸﻮﻧﻮﺍ ﻗﺪ ﺭﺃﻭْﻩ ﻗﺒﻞ‬ ‫ﺫﻟﻚ‪ ،‬ﰒ ﻳ‪‬ﺮﺟﻌ‪‬ﻮﻥ ﺇﱃ ﺃﻫﻠﻴﻬﻢ‪ ،‬ﻓﻴ‪‬ﺤﺪ‪‬ﺛﻮ‪‬ﻢ ﲟﺎ ﺃﺣﺪﺙ ﺍﻟﻠﹼﻪ ﳍﻢ‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺩﺧﻞ ﻋﺒ ‪‬ﺪ ﺍﻟﹼﻠﻪ‬ ‫ﺍﳌﺴﺠ‪‬ﺪ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺑﺮﺟﻠﲔ‪ ،‬ﻓﻘﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺭﺟﻼﻥ ﻭﺃﻧﺎ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺇﻥ ﻳﺸِﺄ ﺍﻟﱠﻠ ‪‬ﻪ ﻳ‪‬ﺒﺎﺭﻙ ﰲ‬ ‫ﺍﻟﺜﺎﻟﺚ‪.‬‬ ‫ﺐ( ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ‪ :‬ﺭ‪‬ﺣﺖ ﻣﻊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﺸ ‪‬ﻌ ِ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻰ ﰲ )ﺍﻟ ‪‬‬ ‫ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺇﱃ ﲨﻌﺔ‪ ،‬ﻓﻮﺟﺪ ﺛﻼﺛﺔ ﻗﺪ ﺳﺒﻘﻮﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﺍﺑﻊ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻣﺎ ﺭﺍﺑ ‪‬ﻊ‬ ‫ﺱ ﻳ‪‬ﺠِﻠﺴ‪‬ﻮ ﹶﻥ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‬ ‫ﺃﺭﺑﻌﺔ ﺑﺒﻌﻴﺪ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺇﱐ ﲰﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج‪ :‬ﻳﻘﻮﻝ )ﺇ ﱠﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﻠﱠ ِﻪ ‪‬ﻋﻠﹶﻰ ﹶﻗ ْﺪ ِﺭ ‪‬ﺭﻭ‪‬ﺍ ِﺣ ِﻬ ْﻢ ﺇﱃ ﺍﳉ ‪‬ﻤ ‪‬ﻌﺔﹶ‪ ،‬ﺍﻷﻭﻝ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﻟﺜﺎﱐ‪ ،‬ﱠﰒ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﹸﺛﻢ‪ ‬ﺍﻟﺮﺍﺑﻊ(‪ .‬ﰒ ﻗﹶﺎ ﹶﻝ‪:‬‬ ‫) ‪‬ﻭﻣ‪‬ﺎ ﺭﹾﺍﺑ‪‬ﻊ ﹶﺃ ْﺭ‪‬ﺑ ‪‬ﻌ ٍﺔ ِﺑ‪‬ﺒﻌِﻴ ٍﺪ()‪.(٦٤٢‬‬ ‫ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺮﺅﻳﺔ(‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺳﻠﻤﺎﻥ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺣﺪﺛﻨﻬﺎ ﻣﺮﻭﺍﻥ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﻧﺎﻓﻊ ﺃﺑﻮ ﺍﳊﺴﻦ ﻣﻮﱃ ﺑﲏ‬ ‫ﻫﺎﺷﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﻣﻴﻤﻮﻧﺔ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﹼﻪ ج‪ِ) :‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﺭﺃﹶﻯ ﺍﳌﹸ ْﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﺭﺑ‪‬ﻬﻢ‪ ،‬ﻓﹶﺄ ْﺣ ‪‬ﺪﹸﺛﻬ‪‬ﻢ ‪‬ﻋﻬْﺪﹰﺍ ﺑِﺎﻟ‪‬ﻨ ﹶﻈ ِﺮ ﺇﻟﹶﻴ ِﻪ ‪‬ﻣ ْﻦ ‪‬ﺑﻜﱠ ‪‬ﺮ‬ ‫ﺤ ِﺮ(‪.‬‬ ‫ﺕ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟﻔﻄﺮ ‪‬ﻭ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨ ْ‬ ‫ﰲ ﹸﻛﻞﱢ ﺟ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻭ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ ﺍ ﹸﳌﺆْﻣﻨ‪‬ﺎ ‪‬‬ ‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻧﻮﺡ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺴﻜﺮﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺑﻦ ﺍﳉﻬﻢ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﻗﻴﺲ‪ ،‬ﻋﻦ ﺃﰊ ﻃﻴﺒﺔ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ‪ ،‬ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ‬ ‫)‪ (٦٤٢‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٩٤‬‬


‫‪٢٣٠‬‬ ‫ﻋﻤﲑ ﺃﰊ ﺍﻟﻴﻘﻈﺎﻥ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﻟﻠﱠ ِﻪ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ج‪ ،‬ﻗﺎﻝ‪) :‬ﹶﺃﺗ‪‬ﺎﻧِﻲ‬ ‫ِﺟْﺒ ِﺮْﻳ ﹸﻞ ‪‬ﻭﻓِﻲ ‪‬ﻳ ِﺪ ِﻩ ﻛﹶﺎ ِﳌ ْﺮ َﺁ ِﺓ ﺍﻟ‪‬ﺒﻴْﻀﺎ ِﺀ ﻓِﻴﻬ‪‬ﺎ ﻛﹶﺎﻟﻨ ﹾﻜ‪‬ﺘ ِﺔ ﺍﻟﺴ ْﻮﺩ‪‬ﺍﺀِ‪ ،‬ﹶﻓﻘﹸ ﹾﻠﺖ‪ :‬ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﻳ‪‬ﺎ ِﺟْﺒﺮِﻳﻞﹸ؟ ﻗﹶﺎ ﹶﻝ‪:‬‬ ‫ﺖ‪ :‬ﻭﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺑ ْﻌ ِﺪﻙ‪ ،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﻚ ﻋِﻴﺪﹰﺍ ﻭِﻟ ﹶﻘ ْﻮ ِﻣ ‪‬‬ ‫ﻚ ﻟِﺘﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬‬ ‫ﻫ ِﺬ ِﻩ ﺍﳉ ‪‬ﻤﻌ‪‬ﺔ ‪‬ﻳ ْﻌﺮِﺿﻬ‪‬ﺎ ﺍﻟﹶﻠﻪ‪ ‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﻓﻴﻬﺎ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻟ ﹸﻜ ْﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺧْﻴﺮ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫ﻚ ﻓِﻴﻬ‪‬ﺎ‬ ‫ﺖ ﻓِﻴﻬ‪‬ﺎ ﺍ َﻷ ‪‬ﻭﻝﹸ‪ ،‬ﻭﺍﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ِﻣ ْﻦ ‪‬ﺑ ْﻌ ِﺪﻙ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﺴ ‪‬ﻢ ِﺇﻻﱠ‬ ‫ﺲ ﹶﻟﻪ‪ ‬ﹶﻗ ْ‬ ‫ﺴ ‪‬ﻢ ِﺇﻻﱠ ﹶﺃ ْﻋﻄﹶﺎﻩ‪ ،‬ﹶﺃ ْﻭ ﹶﻟْﻴ ‪‬‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ‪‬ﻋْﺒ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺷْﻴﺌﹰﺎ ﻫ‪ ‬ﻮ ﹶﻟﻪ‪ ‬ﹶﻗ ْ‬ ‫ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﹶﻻ ‪‬ﻳ ْ‬ ‫ﺏ ‪‬ﻋﹶﻠْﻴﻪِ‪ ،‬ﻭِﺇﻻﱠ ‪‬ﺩﹶﻓ ‪‬ﻊ ‪‬ﻋْﻨﻪ‪ ‬ﻣ‪‬ﺎ ﻫ‪ ‬ﻮ ﺃﹶﻋ ﹶﻈﻢ‪‬‬ ‫ﻀ ﹶﻞ ِﻣْﻨﻪ‪ ،‬ﻭﹶﺃﻋ‪‬ﺎﺫﹸﻩ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ْﻦ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ﻫ‪ ‬ﻮ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮ ‪‬‬ ‫ﺃﹶﻋﻄﹶﺎﻩ‪ ‬ﹶﺃ ﹾﻓ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪،‬‬ ‫ﺴ ْﻮﺩ‪‬ﺍﺀُ؟ ﹶﻗﺎ ﹶﻝ‪ِ :‬ﻫ ‪‬ﻲ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﺖ‪ :‬ﻭﻣ‪‬ﺎ ﻫ ِﺬ ِﻩ ﺍﻟﻨ‪‬ﻜ‪‬ﺘﺔﹸ ﺍﻟ ‪‬‬ ‫ِﻣ ْﻦ ﺫﻟِﻚ‪ .‬ﻗﺎﻝ‪ :‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ‪ :‬ﻳ‪‬ﺎ ِﺟﱪِﻳ ﹸﻞ! ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ْﻮﻡ‪‬‬ ‫‪‬ﻭﻫ‪ ‬ﻮ ِﻋْﻨ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺳﻴ‪ ‬ﺪ ﺍ َﻷﻳ‪‬ﺎﻡِ‪ ،‬ﻭ‪‬ﻳ ْﺪﻋ‪‬ﻮ ‪‬ﻩ ﹶﺃ ْﻫﻞﹸ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳌﹶﺰﻳ ِﺪ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﻚ ﹶﺃْﺑ‪‬ﻴﺾ‪ ،‬ﹶﻓِﺈﺫﹶﺍ‬ ‫ﺴ ٍ‬ ‫ﳉ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﺩِﻳﹰﺎ ﹶﺃ ﹾﻓ‪‬ﻴ ‪‬ﺢ ِﻣ ْﻦ ِﻣ ْ‬ ‫ﺨ ﹶﺬ ﰲ ﺍ ﹶ‬ ‫ﻚ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﺍ‪‬ﺗ ‪‬‬ ‫ﻚ ﹶﺃﻥﱠ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺍ ﹶﳌﺰِﻳﺪِ؟ ﻗﺎﻝ‪ :‬ﺫِﻟ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﹸﻛ ْﺮ ِﺳﻴ‪‬ﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﺣﻒ‪ ‬ﺍﻟ ﹸﻜ ْﺮ ِﺳﻲ‪ِ ‬ﺑ ‪‬ﻤﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ْﻦ ﻧ‪‬ﻮﺭٍ‪ ،‬ﹶﻓ‪‬ﻴﺠِﻲ ُﺀ ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ‬ ‫ﺼﺪ‪‬ﻳﻘﻮ ﹶﻥ ﻭﺍﻟﺸ‪‬ﻬﺪ‪‬ﺍ ُﺀ‬ ‫ﺠِﻠﺴ‪‬ﻮﺍ ‪‬ﻋﹶﻠْﻴﻬ‪‬ﺎ‪ ،‬ﹸﺛﻢ‪ ‬ﺣﻒ‪ ‬ﺍ ﹶﳌﻨ‪‬ﺎِﺑﺮ‪ِ ‬ﺑ ‪‬ﻤﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ْﻦ ﹶﺫ ‪‬ﻫﺐٍ‪ ،‬ﹶﻓ‪‬ﻴﺠِﻲ ُﺀ ﺍﻟ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ْ‬ ‫ﺠﻠﱠﻰ‬ ‫ﻑ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﺠِﻠﺴ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﹸﻜﹸﺜﺐِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﱠﰒ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺠِﻠﺴ‪‬ﻮﺍ ‪‬ﻋﹶﻠْﻴﻬ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺠﻲ ُﺀ ﹶﺃ ْﻫﻞﹸ ﺍﻟﻐ‪‬ﺮ ِ‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ْ‬ ‫ﺖ‬ ‫ﹶﻟ ‪‬ﻬ ْﻢ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ْﻢ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﹶﻓ‪‬ﻴْﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ِﺇﹶﻟْﻴ ِﻪ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ﺍﱠﻟﺬِﻱ ﺻ ‪‬ﺪﻗﹾﺘ ﹸﻜ ْﻢ ﻭ‪‬ﻋﺪِﻱ‪ ،‬ﻭﹶﺃْﺗ ‪‬ﻤ ْﻤ ‪‬‬ ‫ﻱ ﺃﻧ ِﺰﹶﻟﻜﹸ ْﻢ‬ ‫ﺴﻠﹸﻮﻧِﻲ‪ ،‬ﹶﻓﻴ‪‬ﺴﹶﺄﻟﹸﻮ‪‬ﻧﻪ‪ ‬ﺍﻟﺮ‪‬ﺿﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺭﺿ‪‬ﺎ ‪‬‬ ‫ﺤ ﹼﻞ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣﺘِﻲ ﹶﻓ ‪‬‬ ‫‪‬ﻋﹶﻠْﻴﻜﹸﻢ ِﻧ ْﻌ ‪‬ﻤﺘِﻲ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬ ‫ﺸ ‪‬ﻬﺪ‪ ‬ﹶﻟ ‪‬ﻬ ْﻢ ﺑِﺎﻟﺮِﺿﻰ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬ﻪ ﺍﻟﺮ‪‬ﺿﻰ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ْ‬ ‫ﺴﻠﹸﻮﻓِﻲ‪ ،‬ﹶﻓ‪‬ﻴ ْ‬ ‫ﺩ‪‬ﺍﺭِﻱ‪ ،‬ﻭﺃﹶﻧﺎﹶﻟﻜﹸ ْﻢ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣﺘِﻲ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺕ ‪‬ﻭ ﹶﻻ ﹸﺃ ﹸﺫ ﹲﻥ ﺳ‪‬ﻤ ‪‬ﻌﺖْ‪،‬‬ ‫ﲔ ‪‬ﺭﹶﺃ ْ‬ ‫ﻚ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻋ ‪‬‬ ‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧﻪ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗْﻨ‪‬ﺘ ِﻬ ‪‬ﻲ ‪‬ﺭ ﹾﻏ‪‬ﺒﺘ‪‬ﻬﻢْ‪ ،‬ﱠﰒ ‪‬ﻳ ﹾﻔ‪‬ﺘﺢ‪ ‬ﹶﻟ ‪‬ﻬ ْﻢ ِﻋْﻨ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻳ ْ‬ ‫ﺸ ‪‬ﻬﺪ‪‬ﺍﺀ‪،‬‬ ‫ﺏ ﺍﻟ ِﻌ ‪‬ﺰﺓِ‪ ،‬ﻭ‪‬ﻳ ْﺮﺗ‪‬ﻔ ‪‬ﻊ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ﻭﺍﻟ ‪‬‬ ‫ﺸ ٍﺮ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻟﻢ‪ ‬ﻳ ْﺮﺗ‪‬ﻔ ‪‬ﻊ ‪‬ﺭ ‪‬‬ ‫ﺐ ‪‬ﺑ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ‪‬ﺧ ﹶﻄ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ‬ ‫ﺼﻢ‪،‬‬ ‫ﺻ ﹶﻞ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ ﹶﻓ ْ‬ ‫ﻑ ﺇِﱃ ﹸﻏ ‪‬ﺮِﻓﻬِﻢ‪ .‬ﻗﹶﺎﻝ‪ :‬ﹸﻛﻞﱡ ﻏﹸ ْﺮﹶﻓ ٍﺔ ِﻣ ْﻦ ﻟﹸ ْﺆﻟﹸ ‪‬ﺆ ٍﺓ ﻻ ‪‬ﻭ ْ‬ ‫ﻭ‪‬ﻳﺠِﻲ ُﺀ ﹶﺃ ْﻫﻞﹸ ﺍﻟﻐ‪ ‬ﺮ ِ‬ ‫ﻼﻟِﻴﻬ‪‬ﺎ ﻭﺳﻘﹶﺎِﺋ ﹸﻔﻬ‪‬ﺎ ﻭﹶﺃﻏﹾﻼﻓﹸﻬﺎ ﻣِﻨﻬﺎ‬ ‫ﻳ‪‬ﺎﻗﹸﻮﺗ‪‬ﺔ ‪‬ﺣ ْﻤﺮ‪‬ﺍﺀُ‪ ،‬ﻭ ﹸﻏ ْﺮﹶﻓ ﹲﺔ ِﻣ ْﻦ ‪‬ﺯ‪‬ﺑ ْﺮ ‪‬ﺟ ‪‬ﺪ ٍﺓ ‪‬ﺧﻀْﺮﺍﺀ‪ ،‬ﺃﹶﺑﻮﺍ‪‬ﺎ ﻭ ‪‬ﻋ ﹶ‬ ‫ﺃ‪‬ﺎﺭ‪‬ﻫﺎ ‪‬ﻣ ﱠﻄ ِﺮﺩ‪‬ﺓ ﻣﺘﺪﻟﱢﻴﺔ ﻓِﻴﻬ‪‬ﺎ ﹶﺃﹾﺛﻤ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ‪ ،‬ﻓِﻴﻬﺎ ﹶﺃﺯْﻭﺍ ‪‬ﺟﻬ‪‬ﺎ ﻭ ‪‬ﺧ ‪‬ﺪﻣ‪‬ﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﹶﻠْﻴﺴ‪‬ﻮﺍ ﺇِﱃ ﺷ‪‬ﻲﺀ‬ ‫ﺝ ِﻣْﻨ ‪‬ﻬ ْﻢ ﺇِﱃ ‪‬ﻳ ْﻮ ِﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﻟِﻴ ْﺰﺩ‪‬ﺍﺩ‪‬ﻭﺍ ﻣ ْﻦ ﹶﻛﺮ‪‬ﺍ ‪‬ﻣ ِﺔ ﺍﻟﻠﱠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﻭﺍﻟ‪‬ﻨ ﹶﻈ ِﺮ ِﺇﻟﹶﻰ ‪‬ﻭ ْﺟ ِﻬ ِﻪ ﺍﻟ ﹶﻜ ِﺮﱘِ‪،‬‬ ‫ﺃﹶﺣﻮ ‪‬‬ ‫ﻚ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹶﳌﺰِﻳ ِﺪ(‪.‬‬ ‫ﻓﹶﺬِﻟ ‪‬‬ ‫ﺚ ﻋﺪ ﹸﺓ ﻃﺮﻕ‪ ،‬ﺫﻛﺮﻫﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺮﺅﻳﺔ(‪.‬‬ ‫ﻭﳍﺬﺍ ﺍﳊﺪﻳ ِ‬ ‫ﺴ ‪‬ﺮ ﺍﻟﺸﺎﻫﺪ ﺍﻟﺬﻱ ﺃﻗﺴﻢ ﺍﻟﻠﹼﻪ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ ﺑﻴﻮﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﻪ ﻗﺪ ﻓﹸ ‪‬‬ ‫ﻗﺎﻝ ﺣ‪‬ﻤﻴﺪ ﺑﻦ ﺯﳒﻮﻳﻪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﻣﻮﺳﻰ ﺑﻦ ﻋ‪‬ﺒﻴﺪﺓ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ ﺑﻦ‬ ‫ﺧﺎﻟﺪ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺭﺍﻓﻊ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج‪) :‬ﺍﻟ‪‬ﻴ ْﻮﻡ‪ ‬ﺍ ﹶﳌ ْﻮﻋ‪‬ﻮ ‪‬ﺩ‪:‬‬ ‫ﺖ ‪‬ﺷ ْﻤﺲ‪،‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻣ‪‬ﺎ ﹶﻃﹶﻠ ‪‬ﻌ ْ‬ ‫‪‬ﻳ ْﻮﻡ‪ ‬ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﻭﺍﹾﻟ‪‬ﻴ ْﻮ ‪‬ﻡ ﺍ ﹶﳌﺸْﻬﻮﺩ‪ :‬ﻫﻮ ﻳ‪‬ﻮ ‪‬ﻡ ‪‬ﻋ ‪‬ﺮﻓﹶﺔ‪ ،‬ﻭ‪‬ﺍﻟﺸ‪‬ﺎ ِﻫﺪ‪ ‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬


‫‪٢٣١‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻓِﻴ ِﻪ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ ﹶﻻ ﻳ‪‬ﻮﺍِﻓ ﹸﻘﻬ‪‬ﺎ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻣ ْﺆ ِﻣﻦ‪ ‬ﻳ ْﺪﻋ‪‬ﻮ ﺍﻟﻠﱠ ‪‬ﻪ ﻓﻴﻬ‪‬ﺎ‬ ‫ﻀ ﹶﻞ ﻣِﻦ ﻳ‪‬ﻮ ِﻡ ﺍ ﹸ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻓ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﹶﻏ ‪‬ﺮ‪‬ﺑ ْ‬ ‫ﺴ‪‬ﺘﻌِﻴ ﹸﺬ ‪‬ﻩ ﻣ ْﻦ ‪‬ﺷ ‪‬ﺮ ِﺇﻻﱠ ﺃﻋ‪‬ﺎ ﹶﺫ ِﻣْﻨﻪ‪.(٦٤٣)(‬‬ ‫ﺏ ﹶﻟﻪ‪ ،‬ﹶﺃ ْﻭ ‪‬ﻳ ْ‬ ‫ﲞ‪‬ﲑ ﺇ ﱠﻻ ﺍ ْﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬‬ ‫ﻭﺭﻭﺍﻩ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ ﰲ )ﻣﺴﻨﺪﻩ(‪ ،‬ﻋﻦ ﺭﻭﺡ‪ ،‬ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ‪.‬‬ ‫ﻭﰲ )ﻣﻌﺠﻢ ﺍﻟﻄﱪﺍﱐ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﺣﺪﺛﲏ ﺃﰊ‪،‬‬ ‫ﺣﺪﺛﲏ ﺿ‪‬ﻤﻀﻢ ﺑﻦ ﺯﺭﻋﺔ‪ ،‬ﻋﻦ ﺷ‪‬ﺮﻳﺢ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻭﺍﳌﹶﺸﻬ‪‬ﻮﺩ‪ :‬ﻳ ْﻮﻡ‪‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺍﹾﻟ‪‬ﻴ ْﻮ ‪‬ﻡ ﺍ ﹶﳌ ْﻮﻋ‪‬ﻮ ‪‬ﺩ‪ :‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﻭﺍﻟﺸ‪‬ﺎ ِﻫﺪ‪ ‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﺼ ِﺮ( ﻭﻗﺪ ﺭ‪‬ﻭﻱ ﻣﻦ‬ ‫ﻼﺓﹸ ﺍﻟ ‪‬ﻌ ْ‬ ‫ﺻﹶ‬ ‫‪‬ﻋ ‪‬ﺮﹶﻓﺔﹶ‪ ،‬ﻭ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﹶﺫ ‪‬ﺧ ‪‬ﺮﻩ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻨ‪‬ﺎ‪ ،‬ﻭﺻ‪‬ﻼ ﹸﺓ ﺍﻟ ‪‬ﻮ ْﺳﻄﹶﻰ ‪‬‬ ‫ﺣﺪﻳﺚ ﺟ‪‬ﺒﲑ ﺑﻦ ﻣﻄﻌﻢ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﺍﻟﻈﺎﻫﺮ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ :-‬ﺃﻧﻪ ﻣﻦ ﺗﻔﺴﲑ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪:‬‬ ‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ ﲰﻌﺖ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﻭﻳﻮﻧﺲ ﺑﻦ ﻋﺒﻴﺪ ﳛﺪﺛﺎﻥ ﻋﻦ‬ ‫ﻋﻤﺎ ٍﺭ ﻣﻮﱃ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻣﺎ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻓﺮﻓﻌﻪ ﺇﱃ ﺍﻟﻨﱯ‪ ،‬ﻭﺃﻣﺎ ﻳﻮﻧﺲ‪،‬‬ ‫ﺸﻬ‪‬ﻮﺩ﴾ ﻗﺎﻝ‪ :‬ﺍﻟﺸﺎﻫِﺪ‪ :‬ﻳﻮﻡ‬ ‫ﻓﻠﻢ ‪‬ﻳ ْﻌﺪ‪ ‬ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪﴿ :‬ﻭﺷ‪‬ﺎ ِﻫ ٍﺪ ‪‬ﻭ ‪‬ﻣ ْ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﳌﺸﻬﻮﺩ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﳌﻮﻋﻮﺩ‪ :‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ)‪.(٦٤٤‬‬ ‫ﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﳉﺒﺎ ﹸﻝ‬ ‫ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺗﻔﺰﻉ ﻣﻨﻪ ﺍﻟﺴﻤﺎﻭﺍ ‪‬‬ ‫ﳉﻦ‪ ،‬ﻓﺮﻭﻯ ﺃﺑﻮ ﺍﳉﻮ‪‬ﺍﺏ‪ ،‬ﻋﻦ ﻋﻤ‪‬ﺎﺭ ﺑﻦ ﺭﺯﻳﻖ‪ ،‬ﻋﻦ‬ ‫ﺲ ﻭﺍ ِ‬ ‫ﻭﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺍﳋﻼﺋ ‪‬ﻖ ﻛﻠﻬﺎ ﺇﻻ ﺍﻹِﻧ ‪‬‬ ‫ﻣﻨﺼﻮﺭ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻛﻌﺐ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪:‬‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺧ ‪‬ﲑ‬ ‫ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺇ ﱠﻥ ﰲ ﺍﳉﻤ‪ ‬ﻌ ِﺔ ﹶﻟﺴ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﻻ ﻳ‪‬ﻮﺍِﻓ ﹸﻘﻬ‪‬ﺎ ‪‬ﻋْﺒ ‪‬ﺪ ﻣ‪‬ﺴِﻠ ‪‬ﻢ ‪‬ﻳ ْ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﺇﻧ‪ ‬ﻪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ‬ ‫ﺐ‪ :‬ﺃﻻ ﹸﺃ ‪‬ﺣﺪ‪‬ﺛﻜﻢ ‪‬ﻋ ْﻦ ﻳ‪‬ﻮ ِﻡ ﺍ ﹸ‬ ‫ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ﻭﺍﻵ ِﺧﺮ‪‬ﺓ ﺇ ﹼﻻ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ(‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻛ ْﻌ ‪‬‬ ‫ﺕ ﻭﺍ َﻷﺭْﺽ‪ ،‬ﻭﺍﳉﺒﺎﻝ‪ ،‬ﻭﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺍﳋﻼﺋﻖ ﻛﻠﱡﻬﺎ ﺇﻻ ﺍﺑ ‪‬ﻦ‬ ‫ﺖ ﹶﻟﻪ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻭﺍ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻓ ِﺰ ‪‬ﻋ ْ‬ ‫‪‬ﻳ ْﻮﻡ‪ ‬ﺍ ﹸ‬ ‫ﺝ‬ ‫ﺖ ﺍﳌﻼﺋﻜ ﹸﺔ ﺑﺄﺑ‪‬ﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓﻴﻜ‪‬ﺘﺒ‪‬ﻮ ﹶﻥ ﺍ َﻷ ‪‬ﻭ ﹶﻝ ﻓﺎ َﻷﻭ‪‬ﻝ ﺣﱴ ﳜﺮ ‪‬‬ ‫ﺁﺩﻡ ﻭﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﺣﻔﱠ ِ‬ ‫ﺐ‬ ‫ﺤ ‪‬ﻖ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭِﻟﻤ‪‬ﺎ ﻛﹸِﺘ ‪‬‬ ‫ﺍﻹِﻣﺎﻡ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺝ ﺍﻹِﻣﺎﻡ‪ ،‬ﹶﻃ ‪‬ﻮﻭْﺍ ﺻ‪‬ﺤ ﹶﻔﻬ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ﺟ‪‬ﺎ َﺀ ‪‬ﺑ ْﻌﺪ‪ ‬ﺟ‪‬ﺎ َﺀ ِﻟ ‪‬‬ ‫ﻀﻞﹸ‬ ‫ﺼ ‪‬ﺪﹶﻗﺔﹸ ﻓِﻴ ِﻪ ﺃﹶﻓ ‪‬‬ ‫ﳉﻨ‪‬ﺎﺑ‪‬ﺔ‪ ،‬ﻭﺍﻟ ‪‬‬ ‫ﺴ ﹶﻞ ﻓﻴﻪ‪ ،‬ﻛﺎﻏﺘِﺴﺎﻟِﻪ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺣﺎﻟِﻢ ﺃﹶﻥ ‪‬ﻳ ْﻐ‪‬ﺘ ِ‬ ‫‪‬ﻋﹶﻠْﻴﻪِ‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫ﳉﻤ‪‬ﻌ ِﺔ‪ .‬ﻗﺎﻝ‬ ‫ﺼ ‪‬ﺪﹶﻗ ِﺔ ﰲ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﻷﻳ‪‬ﺎﻡِ‪ ،‬ﻭﻟﹶﻢ ‪‬ﺗ ﹾﻄﻠﹸ ِﻊ ﺍﻟﺸ‪‬ﻤﺲ ‪‬ﻭﹶﻟ ْﻢ ‪‬ﺗ ْﻐﺮ‪‬ﺏ ‪‬ﻋﻠﹶﻰ ‪‬ﻳﻮْﻡ ﹶﻛ‪‬ﻴ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻛﻌﺐ ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻯ‪ ،‬ﻣﻦ ﻛﺎﻥ ﻷﻫﻠﻪ ﻃِﻴﺐ ﺃﻥ ﻳﺼﺮ‪‬ﻓﻪ‬ ‫)‪ (٦٤٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٣٣٦‬‬ ‫)‪ (٦٤٤‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٩٨/٢‬ﻭﺍﳊﺎﻛﻢ )‪.(٥١٩/٢‬‬


‫‪٢٣٢‬‬ ‫ﻳﻮﻣﺌﺬ)‪.(٦٤٥‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫ‪‬ﺮﻳﺮﺓ‪ :‬ﻋﻦ ﺍﻟﻨﱯ ج )ﻻ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻭﻻ ﺗﻐﺮﺏ ﻋﻠﻰ ﻳﻮﻡ ﺃﻓﻀ ﹶﻞ‬ ‫ﻣِﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﺇﻻ ﻭﻫﻲ ﺗﻔ ‪‬ﺰﻉ‪ ‬ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ ﻫﺬﻳﻦ ﺍﻟﺜﱠﻘﻠﲔ ﻣِﻦ ﺍﳉﻦ‬ ‫ﻭﺍﻹِﻧﺲ(‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ)‪ (٦٤٦‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺗﻘﻮ ‪‬ﻡ ﻓﻴﻪ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻳ‪‬ﻄﻮﻯ‬ ‫ﺨﺮ‪‬ﺏ ﻓﻴﻪ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳ‪‬ﺒﻌﺚ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭ‪‬ﺗ ْ‬ ‫ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﻪ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻱ ﺍﺩ‪‬ﺧﺮﻩ ﺍﻟﻠﹼﻪ ﳍﺪﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﺿ ﱠﻞ ﻋﻨﻪ ﺃﻫ ﹶﻞ ﺍﻟﻜِﺘﺎﺏ‬ ‫ﺖ‬ ‫ﻗﺒﻠﻬﻢ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺢ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﻣﺎ ﻃﻠﻌ ِ‬ ‫ﺱ ﻋﻨ‪‬ﻪ‪،‬‬ ‫ﺿﻞﱠ ﺍﻟﻨﱠﺎ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻫﺪ‪‬ﺍﻧﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻪ‪ ،‬ﻭ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ْﻮ ٍﻡ ‪‬ﺧﻴِﺮ ﻣِﻦ ‪‬ﻳ ْﻮ ِﻡ ﺍ ﹸ‬ ‫ﺸ ْﻤﺲ‪ ،‬ﻭﻻ ﹶﻏ ‪‬ﺮ‪‬ﺑ ْ‬ ‫ﺍﻟ ‪‬‬ ‫)‪(٦٤٧‬‬ ‫ﺴﺒْﺖ‪ ،‬ﻭﻟﻠ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻷﺣﺪ( ‪ .‬ﻭﰲ‬ ‫ﻓﺎﻟﻨ‪‬ﺎﺱ ﹶﻟﻨ‪‬ﺎ ﻓِﻴ ِﻪ ‪‬ﺗ‪‬ﺒﻊ‪ ،‬ﻫ ‪‬ﻮ ﹶﻟﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﻟﻠﻴ‪‬ﻬﻮ ِﺩ ‪‬ﻳ ْﻮﻡ‪ ‬ﺍﻟ ‪‬‬ ‫ﺣﺪﻳﺚ ﺁﺧﺮ )ﺫﺧﺮﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻨ‪‬ﺎ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﻋﻦ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﻋﻤﺮ‬ ‫ﺑﻦ ﻗﻴﺲ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪) :‬ﺑﻴﻨﻤﺎ ﺃﻧﺎ ﻋﻨِﺪ ﺍﻟﻨﱯ ج ﺇﺫ ﺍﺳﺘﺄﺫﻥ‬ ‫ﻚ‪ .‬ﻗﺎﻟﺖ‪ :‬ﹶﻓ ‪‬ﻬ ِﻤﻤْﺖ‬ ‫ﺭﺟ ﹲﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﺄﺫِﻥ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﹶﻠْﻴﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ج‪ :‬ﻭ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﺃﻥ ﺃﹶﺗﻜﻠﱠﻢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﰒ ﺩﺧﻞ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﻣِﺜ ﹶﻞ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج‪ :‬ﻭ ‪‬ﻋﻠﹶﻴﻚ‪ ،‬ﻗﺎﻟﺖ‪.‬‬ ‫ﺖ‪ :‬ﺑﻞ ﺍﻟﺴ‪‬ﺎ ‪‬ﻡ‬ ‫ﺖ ﺃﻥ ﺃﺗﻜﻠﱠﻢ‪ ،‬ﰒ ﺩﺧﻞ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻗﺎﻟﺖ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﻓﻬﻤﻤ ‪‬‬ ‫ﺤﻴ‪‬ﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﲟﺎ ﱂ ﻳ‪‬ﺤﻴ‪‬ﻪ ﺑﻪ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻀﺐ‪ ‬ﺍﻟﻠﹼﻪ‪ ،‬ﺇﺧﻮﺍ ﹶﻥ ﺍﻟﻘﺮﺩﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ‪ ،‬ﺃﺗ‪ ‬‬ ‫‪‬ﻋﹶﻠْﻴﻜﹸﻢ‪ ،‬ﻭ ﹶﻏ ‪‬‬ ‫ﺤﺶ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ْﻮ ﹰﻻ‬ ‫ﺶ ‪‬ﻭ ﹶﻻ ﺍﻟ‪‬ﺘ ﹶﻔ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺤﺐ‪ ‬ﺍﻟﻔﹸ ْ‬ ‫ﱄ ﻓﻘﺎﻝ‪ :‬ﻣ ْﻪ ِﺇﻥﱠ ﺍﻟﻠﹼﻪ ﹶﻻ ‪‬ﻳ ِ‬ ‫‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪ .‬ﻗﺎﻟﺖ‪ :‬ﻓﻨﻈﺮ ﺇ ﱠ‬ ‫ﺤﺴ‪‬ﺪ‪‬ﻭﻧﹶﺎ ‪‬ﻋﻠﹶﻰ ﺷﻲﺀ‬ ‫ﻀ ‪‬ﺮﻧ‪‬ﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﹶﻟ ِﺰ ‪‬ﻣﻬ‪‬ﻢ ﺇﱃ ﻳ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ِ،،‬ﺇ‪‬ﻧﻬ‪‬ﻢ ﻻ ‪‬ﻳ ْ‬ ‫ﹶﻓ ‪‬ﺮ ‪‬ﺩ ْﺩﻧ‪‬ﺎﻩ ‪‬ﻋﹶﻠْﻴﻬِﻢ‪ ،‬ﹶﻓﻠﹶﻢ ‪‬ﻳ ‪‬‬ ‫ﷲ‬ ‫ﺿﻠﹼﻮﺍ ‪‬ﻋْﻨﻬ‪‬ﺎ‪ ،‬ﻭﻋ‪‬ﻠﻰ ﺍﻟ ِﻘْﺒﹶﻠ ِﺔ ﺍﻟﱠﱵ ‪‬ﻫﺪ‪‬ﺍﻧ‪‬ﺎ ﺍ ُ‬ ‫ﺤﺴ‪‬ﺪ‪‬ﻭﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺍﻟﱵ ‪‬ﻫﺪ‪‬ﺍﻧ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﻬﺎ‪ ،‬ﻭ ‪‬‬ ‫ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ْ‬ ‫)‪(٦٤٨‬‬ ‫ﳍﹶﺎ‪ ،‬ﻭﺿ‪‬ﻠﻮﺍ ‪‬ﻋﻨْﻬﺎ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﻗ ْﻮِﻟﻨ‪‬ﺎ ﺧﻠﻒ ﺍﻹِﻣﺎﻡ‪ :‬ﺁﻣﲔ( ‪.‬‬ ‫ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪) ،‬ﻧ‪‬ﺤ ‪‬ﻦ ﺍﻵﺧِﺮﻭ ﹶﻥ‬ ‫ﺏ ﻣِﻦ ﹶﻗْﺒِﻠﻨ‪‬ﺎ‪ ،‬ﻭﺃﹸﻭﺗِﻴﻨ‪‬ﺎ ‪‬ﻩ ﻣِﻦ ﺑ‪‬ﻌﺪِﻫﻢْ‪ ،‬ﹶﻓﻬ‪‬ﺬﺍ‬ ‫ﺍﻟﺴ‪‬ﺎﺑِﻘﻮ ﹶﻥ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﺑْﻴ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻬ ْﻢ ﹸﺃﻭﺗ‪‬ﻮﺍ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫)‪ (٦٤٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٤٦‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٤٧‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٤٨‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪.(١٣٥ ،١٣٤/٦‬‬


‫‪٢٣٣‬‬ ‫ﺱ ﹶﻟﻨ‪‬ﺎ ﻓﻴﻪ ‪‬ﺗ‪‬ﺒﻊ‪ ،‬ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ‬ ‫ﺽ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠْﻴ ِﻬﻢْ‪ ،‬ﻓﹶﺎ ْﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓِﻴﻪ‪ ،‬ﹶﻓﻬ‪‬ﺪﺍﻧ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻪ‪ ،‬ﻓﹶﺎﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻳ ْﻮﻣ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﹶﻟﺬِﻱ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﻏﹶﺪﺍﹰ‪ ،‬ﻭﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬ﺑ ْﻌ ‪‬ﺪ ﹶﻏ ٍﺪ()‪.(٦٤٩‬‬ ‫ﻭﰲ )ﺑﻴﺪ( ﻟﻐﺘﺎﻥ ﺑﺎﻟﺒﺎﺀ ‪ ،‬ﻭﻫﻲ ﺍﳌﺸﻬﻮﺭﺓ ‪ ،‬ﻭ ‪‬ﻣْﻴ ‪‬ﺪ ﺑﺎﳌﻴﻢ ‪ ،‬ﺣﻜﺎﻫﺎ ﺃﺑﻮ ﻋﺒﻴﺪ ‪.‬‬ ‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻗﻮﻻﻥ ‪ ،‬ﺃﺣﺪﳘﺎ ‪ :‬ﺃ‪‬ﺎ ﲟﻌﲎ )ﻏﲑ( ﻭﻫﻮ ﺃﺷﻬﺮ ﻣﻌﻨﻴﻴﻬﺎ ‪ ،‬ﻭﺍﻟﺜﺎﱐ‬ ‫‪ :‬ﲟﻌﻰ )ﻋﻠﻰ( ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﺒﻴﺪ ﺷﺎﻫﺪﹰﺍ ﻟﻪ ‪:‬‬ ‫)‪(٦٥٠‬‬ ‫ﺇﺧ‪‬ﺎ ﹸﻝ ﻟﹶﻮ ‪‬ﻫ ﹶﻠ ﹾﻜﺖ‪ ‬ﹶﻟ ‪‬ﻢ ﺗ ِﺮﻧ‪‬ﻲ‬ ‫‪‬ﻋﻤ‪‬ﺪﹰﺍ ﻓﹶﻌﻠﺖ ﺫﹶﺍ ‪‬ﻙ ﺑﻴ ‪‬ﺪ ﹶﺃﻧ‪‬ﻲ‬ ‫ﺗ ِﺮﻧ‪‬ﻲ‪ :‬ﺗ‪‬ﻔﻌﻠﻲ ﻣِﻦ ﺍﻟﺮﻧﲔ ‪.‬‬ ‫ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺃﻧﻪ ﺧِﲑﺓ ﺍﻟﻠﹼﻪ ﻣﻦ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺧﲑﺗ‪‬ﻪ ﻣﻦ ﺷﻬﻮﺭ‬ ‫ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺧﲑﺗ‪‬ﻪ ﻣﻦ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻣﻜ ﹸﺔ ﺧﲑﺗ‪‬ﻪ ﻣِﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﳏﻤﺪ ج ﺧِﲑﺗ‪‬ﻪ ﻣِﻦ‬ ‫ﺧﻠﻘﻪ‪ .‬ﻗﺎﻝ ﺁﺩﻡ ﺑﻦ ﺃﰊ ﺇﻳﺎﺱ‪ :‬ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨ‪‬ﺠﻮﺩ‪ ،‬ﻋﻦ‬ ‫ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ .‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭ ‪‬ﺟ ﹶﻞ ﺍﺧﺘﺎﺭ ﺍﻟﺸﻬﻮﺭ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺷﻬ ‪‬ﺮ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﺍﺣﺘﺎﺭ ﻟﻴﻠ ﹶﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﺧﺘﺎﺭ‬ ‫ﺍﻟﺴﺎﻋﺎﺕِ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺳﺎﻋ ﹶﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﳉﻤﻌ ﹸﺔ ﺗﻜﻔﱢﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳉﻤﻌﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺗﺰﻳﺪ‬ ‫ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺭﻣﻀﺎ ﹸﻥ ﻳ‪‬ﻜﻔﱢ ‪‬ﺮ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﳊ ‪‬ﺞ ﻳﻜﻔﺮ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﺞ‪ ،‬ﻭﺍﻟ ‪‬ﻌ ْﻤﺮ‪‬ﺓ‬ ‫ﺗﻜﻔﱢﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﳝﻮﺕ ﺍﻟﺮﺟﻞ ﺑﲔ ﺣﺴﻨﺘﲔ‪ :‬ﺣﺴﻨ ٍﺔ ﻗﻀﺎﻫﺎ‪ ،‬ﻭﺣﺴﻨ ٍﺔ ﻳﻨﺘﻈﺮﻫﺎ‬ ‫ﺏ‬ ‫ﻳﻌﲏ ﺻﻼﺗﲔ‪ ،‬ﻭﺗ‪‬ﺼﻔﱠﺪ ﺍﻟﺸﻴﺎﻃﲔ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺗ‪ْ ‬ﻐﹶﻠﻖ‪ ‬ﺃﺑﻮﺍﺏ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺗ‪‬ﻔﺘ ‪‬ﺢ ﻓﻴﻪ ﺃﺑﻮﺍ ‪‬‬ ‫ﺍﳉﻨﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻓﻴﻪ‪ :‬ﻳﺎ ﺑ‪‬ﺎ ِﻏ ‪‬ﻲ ﺍﳋﲑ؟ ﻫﻠﹸﻢ‪ .‬ﺭﻣﻀﺎﻥ ﺃﲨﻊ‪ ،‬ﻭﻣﺎ ﻣِﻦ ﻟﻴﺎ ٍﻝ ﺃﺣﺐ ﺇﱃ ﺍﻟﻠﹼﻪ ﺍﻟﻌﻤ ﹸﻞ‬ ‫ﻓﻴﻬ ‪‬ﻦ ﻣﻦ ﻟﻴﺎﱄ ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺇﻥ ﺍﳌﻮﺗﻰ ﺗﺪﻧﻮ ﺃﺭﻭﺍﺣ‪‬ﻬﻢ ﻣِﻦ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﺗ‪‬ﻮﺍﻓﻴﻬﺎ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻓﻴﻌﺮﻓﻮﻥ ‪‬ﺯﻭ‪‬ﺍﺭﻫﻢ ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻤﺮ‪ ‬ﻢ‪ ،‬ﻭﻳ‪‬ﺴﻠﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﻠﻘﺎﻫﻢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻣﻌﺮﻓﺘﻬﻢ ‪‬ﻢ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻬﻮ ﻳﻮﻡ ﺗﻠﺘﻘﻲ ﻓﻴﻪ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻣﺖ ﻓﻴﻪ‬ ‫ﺏ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻌﺎﻣ ﹸﻞ‬ ‫ﺍﻟﺴﺎﻋﺔﹸ‪ ،‬ﺍﻟﺘﻘﻰ ﺍﻷﻭﻟﻮﻥ ﻭﺍﻵﺧِﺮﻭﻥ‪ ،‬ﻭﺃﻫ ﹸﻞ ﺍﻷﺭﺽ ﻭﺃﻫ ﹸﻞ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﻟﺮ ‪‬‬ ‫ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺍﳌﻈﻠﻮ ‪‬ﻡ ﻭﻇﺎِﻟﻤ‪‬ﻪ ﻭﺍﻟﺸﻤ ‪‬‬ ‫ﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﻭﱂ ﺗﻠﺘﻘﻴﺎ ﻗﺒﻞ ﺫﻟﻚ ﻗﻂﱡ‪ ،‬ﻭﻫﻮ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻊ‬ ‫ﺱ ﻓﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻛﺜﹶﺮ ﻣﻦ ﺍﻟﺘﻘﺎﺋﻬﻢ ﰲ ﻏﲑﻩ‪ ،‬ﻓﻬﻮ ﻳﻮ ‪‬ﻡ ﺍﻟﺘﻼﻕ‪ .‬ﻗﺎﻝ‬ ‫ﻭﺍﻟﻠﻘﺎﺀ‪ ،‬ﻭﳍﺬﺍ ﻳﻠﺘﻘﻲ ﺍﻟﻨﺎ ‪‬‬ ‫)‪ (٦٤٩‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٥٠‬ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ )‪ (٢٣/٣‬ﻟﻠﺒﻐﺪﺍﺩﻱ‪.‬‬


‫‪٢٣٤‬‬ ‫ﺍﺑﻮ ﺍﻟﺘﻴﺎﺡ ﻳﺰﻳﺪ ﺑﻦ ﲪﻴﺪ‪ :‬ﻛﺎﻥ ﻣﻄﺮ‪‬ﻑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻳﺒﺎﺩﺭ ﻓﻴﺪﺧﻞ ﻛﻞ ﲨﻌﺔ‪ ،‬ﻓﺄﺩﰿ ﺣﱴ‬ ‫ﺐ ﻛ ﱢﻞ ﻗﱪ ﺟﺎﻟﺴﹰﺎ ﻋﻠﻰ ﻗﱪﻩ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﳌﻘﺎﺑﺮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﺃﻳﺖ ﺻﺎﺣ ‪‬‬ ‫ﻫﺬﺍ ﻣﻄﺮ‪‬ﻑ ﻳﺄﰐ ﺍﳉﻤﻌﺔ‪ ،‬ﻗﺎﻝ ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﻭﺗﻌﻠﻤﻮﻥ ﻋﻦ ﻋﻨﺪﻛﻢ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪،‬‬ ‫ﻭﻧﻌﻠﻢ ﻣﺎ ﺗﻘﻮ ﹸﻝ ﻓﻴﻪ ﺍﻟﻄﲑ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺗﻘﻮﻝ ﻓﻴﻪ ﺍﻟﻄﲑ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺗﻘﻮﻝ‪ :‬ﺭﰊ ﺳﻠﱢﻢ ﺳﻠﱢﻢ ﻳﻮﻡ‬ ‫ﺻﺎﱀ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﺘﺎﺏ )ﺍﳌﻨﺎﻣﺎﺕ( ﻭﻏﲑﻩ‪ ،‬ﻋﻦ ﺑﻌﺾ ﺃﻫﻞ ﻋﺎﺻﻢ‬ ‫ﺖ‪ :‬ﺃﻟﻴﺲ ﻗﺪ‬ ‫ﻱ ﰲ ﻣﻨﺎﻣﻲ ﺑﻌﺪ ﻣﻮﺗﻪ ﻟﺴﻨﺘﲔ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺍﳉﹶﺤﺪﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻋﺎﺻﻤﹰﺎ ﺍﳉﺤﺪﺭ ‪‬‬ ‫ﺖ‪ :‬ﻓﺄﻳ ‪‬ﻦ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻭﺍﻟﻠﹼﻪ ﰲ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﳉﻨﺔ‪ ،‬ﺃﻧﺎ ﻭﻧﻔ ‪‬ﺮ‬ ‫ِﻣﺖ‪‬؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﻠ ‪‬‬ ‫ﻣِﻦ ﺃﺻﺤﺎﰊ‪ ،‬ﳒﺘﻤ ‪‬ﻊ ﻛﻞ ﻟﻴﻠﺔ ﲨﻌﺔ ﻭﺻﺒﻴﺤﺘﻬﺎ ﺇﱃ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳌﺰﱐ‪ ،‬ﻓﻨﺘﻠﻘﻰ‬ ‫ﺕ ‪‬ﺑﻠِﻴﺖ ﺍﻷﺟﺴﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﺗﺘﻼﻗﻰ‬ ‫ﺃﺧﺒﺎﺭﻛﻢ‪ .‬ﻗﻠﺖ‪ :‬ﺃﺟﺴﺎﻣ‪‬ﻜﻢ ﺃﻡ ﺃﺭﻭﺍﺣﻜﻢ؟ ﻗﺎﻝ‪ :‬ﻫﻴﻬﺎ ‪‬‬ ‫ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﺗﻌﻠﻤﻮﻥ ﺑﺰﻳﺎﺭﺗﻨﺎ ﻟﻜﻢ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻠﻢ ‪‬ﺎ ﻋﺸﻴ‪‬ﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻳﻮ ‪‬ﻡ‬ ‫ﺖ‪ :‬ﻓﻜﻴﻒ ﺫﻟﻚ ﺩﻭ ﹶﻥ ﺍﻷﻳﺎﻡ‬ ‫ﺍﳉﻤﻌﺔ ﻛﻠﻪ‪ ،‬ﻭﻟﻴﻠ ﹶﺔ ﺍﻟﺴﺒﺖ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬ ‫ﻛﻠﱢﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻟﻔﻀﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻋﻈﻤﺘﻪ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻭﺍﺳﻊ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺬﻫﺐ ﻛﻞ ﻏﹶﺪﺍ ِﺓ ﺳﺒﺖ‬ ‫ﺣﱴ ﻳﺄﰐ ﺍﳉﺒ‪‬ﺎﻧﺔ‪ ،‬ﻓﻴﻘِﻒ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﻴ‪‬ﺴﻠﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺪﻋﻮ ﳍﻢ‪ ،‬ﰒ ﻳﻨﺼﺮﻑ‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪:‬‬ ‫ﻟﻮ ﺻ‪‬ﻴﺮ‪‬ﺕ ﻫﺬﺍ ﺍﻟﻴﻮ ‪‬ﻡ ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ .‬ﻗﺎﻝ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﺍﳌﻮﺗﻰ ﻳﻌﻠﻤﻮﻥ ﺑﺰﻭ‪‬ﺍﺭِﻫﻢ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻭﻳﻮﻣﹰﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻳﻮﻣﹰﺎ ﺑﻌﺪﻩ‪.‬‬ ‫ﻱ ﻗﺎﻝ ﺑﻠﻐﲏ ﻋﻦ ﺍﻟﻀﺤﺎﻙ‪،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﺯﺍﺭ ﻗﱪَﹰﺍ ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ‬ ‫ﻭﺫﻛﺮ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭ ‪‬‬ ‫ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻋﻠﻢ ﺍﳌﻴﺖ ﺑﺰﻳﺎﺭﺗﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻛﻴﻒ‪:‬ﺫﻟﻚ؟ ﻗﺎﻝ ﻟِﻤﻜﺎﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪.‬‬ ‫ﺹ ﺃﲪﺪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ﺇﻓﺮﺍ ‪‬ﺩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻫﺬﺍ ﻣﻨﺼﻮ ‪‬‬ ‫ﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﻳ‪‬ﻔﺮﺩ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬ ‫ﺍﻷﺛﺮﻡ‪ :‬ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻓﺬﻛﺮ ﺣﺪﻳ ﹶ‬ ‫ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺻﻴﺎﻡ ﻛﺎﻥ ﻳﺼﻮﻣﻪ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻳﻔﺮﺩ‪ ،‬ﻓﻼ‪ .‬ﻗﻠﺖ‪ :‬ﺭﺟﻞ ﻛﺎﻥ ﻳﺼﻮﻡ ﻳﻮﻣﺎﹰ‪،‬‬ ‫ﻭﻳﻔﻄﺮ ﻳﻮﻣﺎﹰ‪ ،‬ﻓﻮﻗﻊ ﻓﻄﺮﻩ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﻭﺻﻮﻣﻪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻓِﻄﺮﻩ ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻓﺼﺎﺭ‬ ‫ﺍﳉﻤﻌﺔ ﻣﻔﺮﺩﺍﹰ؟ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺇﻻ ﺃﻥ ﻳﺘﻌﻤ‪‬ﺪ ﺻﻮﻣ‪‬ﻪ ﺧﺎﺻﺔ‪ ،‬ﺇﳕﺎ ﹸﻛﺮِﻩ ﺃﻥ ﻳﺘﻌﻤﺪ ﺍﳉﻤﻌﺔ‪.‬‬ ‫ﻭﺃﺑﺎﺡ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺻﻮﻣ‪‬ﻪ ﻛﺴﺎﺋﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﱂ ﺃﲰﻊ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ‬ ‫ﺖ‬ ‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ﻭﻣﻦ ﻳ‪‬ﻘﺘﺪﻯ ﺑﻪ ﻳﻨﻬﻰ ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺻﻴﺎﻣﻪ ﺣﺴﻦ‪ ،‬ﻭﻗﺪ ﺭﺃﻳ ‪‬‬ ‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺼﻮﻣ‪‬ﻪ‪ ،‬ﻭﺃﺭﺍﻩ ﻛﺎﻥ ﻳﺘﺤﺮﺍﻩ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺍﺧﺘﻠﻔﺖ ﺍﻵﺛﺎ ‪‬ﺭ ﻋﻦ ﺍﻟﻨﱯ‬


‫‪٢٣٥‬‬ ‫ج ﰲ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺮﻭﻯ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺼﻮﻡ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣِﻦ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﱠﻠﻤ‪‬ﺎ ﺭﺃﻳﺘﻪ ﻣﻔﻄِﺮﹰﺍ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ .‬ﻭﻗﺪ‬ ‫ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻔﻄﺮ ﻳﻮ ‪‬ﻡ‬ ‫ﻂ‪ .‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻋﻦ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ‪ ،‬ﻋﻦ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ‪ ،‬ﻋﻦ‬ ‫ﺍﳉﻤﻌﺔ ﻗ ﹸ‬ ‫)‪(٦٥١‬‬ ‫ﻋﻤﲑ ﺑﻦ ﺃﰊ ﻋﻤﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻮﻣ‪‬ﻪ ﻭﻳ‪‬ﻮﺍﻇﺐ ﻋﻠﻴﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻣﺎﻟﻚ‪،‬‬ ‫ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ‪ ،‬ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ‪ ،‬ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺑﲏ ﺟﺸﻢ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺃﺑﺎ‬ ‫ﳉ ‪‬ﻤ ‪‬ﻌﺔِ‪ ،‬ﻛﹸِﺘ ‪‬‬ ‫ﻫ‪‬ﺮﻳﺮﺓ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ) :‬ﻣ ْﻦ ﺻﺎ ‪‬ﻡ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍ ﹸ‬ ‫ﺸ ‪‬ﺮﺓﹸ ﺃﻳ‪‬ﺎ ٍﻡ ﹸﻏ ‪‬ﺮ ‪‬ﺭ ‪‬ﺯ ْﻫ ‪‬ﺮ‬ ‫ﺐ ﹶﻟﻪ‪ ‬ﻋ ْ‬ ‫ﻣِﻦ ﺃﻳ‪‬ﺎ ِﻡ ﺍﻵ ِﺧﺮ‪‬ﺓ ﻻ ﻳ‪‬ﺸﺎﻛِﻠ ‪‬ﻬﻦ‪ ‬ﺃﻳﺎ ‪‬ﻡ ﺍﻟﺪ‪‬ﻧﻴﺎ(‪.‬‬ ‫ﺖ‪:‬‬ ‫ﻭﺍﻷﺻﻞ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺃﻧﻪ ﻋﻤﻞ ﺑﺮ ﻻﳝﻨﻊ ﻣﻨﻪ ﺇﻻ ﺑﺪﻟﻴﻞ ﻻ ﻣﻌﺎﺭِﺽ ﻟﻪ‪ .‬ﻗﹸﻠ ‪‬‬ ‫ﻗﺪ ﺻﺢ ﺍﳌﻌﺎﺭِﺽ ﺻﺤ ﹰﺔ ﻻﻣﻄﻌﻦ ﻓﻴﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺟﺎﺑﺮﹰﺍ‪ :‬ﺃ‪‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ج ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ)‪ .(٦٥٢‬ﻭﰲ‬ ‫ﻑ‬ ‫ﺖ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻳﻄﻮ ‪‬‬ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺏ ﻫﺬﻩ ﺍﻟ‪‬ﺒِﻨ‪‬ﻴ ِﺔ)‪.(٦٥٣‬‬ ‫ﺑﺎﻟﺒﻴﺖ‪ :‬ﺃ‪‬ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﺭ ‪‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪) :‬ﻻ‬ ‫ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫‪‬ﻳﺼ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ ﺃﺣ ‪‬ﺪﻛﹸﻢ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺇﻻ ﺃ ﹾﻥ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ْﻮ ‪‬ﻣﹰﺎ ﻗﺒﹶﻠﻪ‪ ،‬ﺃﹶﻭ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣَﹰﺎ ‪‬ﺑ ْﻌﺪ‪‬ﻩ(‪ .‬ﻭﺍﻟﻠﻔﻆ‬ ‫ﻟﻠﺒﺨﺎﺭﻱ)‪.(٦٥٤‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺎﻝ‪) :‬ﻻ ﺗ‪‬ﺨﺼﻮﺍ ﹶﻟْﻴﹶﻠ ﹶﺔ‬ ‫ﺼﻴ‪‬ﺎﻡ ﻣ ْﻦ ‪‬ﺑﻴْﻦ ﺳ‪‬ﺎِﺋ ِﺮ ﺍ َﻷﻳ‪‬ﺎﻡِ‪ ،‬ﺇﻻ ﹶﺃ ﹾﻥ‬ ‫ﺨﺼ‪‬ﻮﺍ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺑ ِ‬ ‫ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ِﺑﻘِﻴﺎ ِﻡ ﻣﻦ ﺑﲔ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫)‪(٦٥٥‬‬ ‫ﺻ ْﻮ ِﻡ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ( ‪.‬‬ ‫‪‬ﻳﻜﹸﻮ ﹶﻥ ﰲ ‪‬‬ ‫)‪ (٦٥١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٠٦/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٤٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٤/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(٢٤٥٠‬‬ ‫)‪ (٦٥٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٤٣‬‬ ‫)‪ (٦٥٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١١٤٣‬‬ ‫)‪ (٦٥٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٤٤‬‬ ‫)‪ (٦٥٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١١٤٤‬‬


‫‪٢٣٦‬‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ(‪ ،‬ﻋﻦ ﺟ‪‬ﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ‪) ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺩﺧﻞ ﻋﻠﻴﻬﺎ‬ ‫ﺖ‪ :‬ﻻ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ‪‬ﺘﺮِﻳﺪِﻳ ‪‬ﻦ ﺃﻥ ‪‬ﺗﺼ‪‬ﻮﻣﻲ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻲ ﺻﺎﺋﻤﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺻ‪‬ﻤﺖ ﹶﺃ ْﻣﺲِ؟ ﻗﹶﺎﹶﻟ ْ‬ ‫ﻏﺪﺍﹰ؟ ﻗﺎﻟﺖ‪ :‬ﻻ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻓﺄﹶﻓﻄِﺮﻱ()‪.(٦٥٦‬‬ ‫ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ‬ ‫‪‬ﻭ ْﺣ ‪‬ﺪﻩ‪.(٦٥٧)(‬‬ ‫ﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ج‪ ،‬ﻳﻮ ‪‬ﻡ ﲨﻌﺔ‬ ‫ﻭﰲ )ﻣﺴﻨﺪﻩ( ﺃﻳﻀﹰﺎ ﻋﻦ ﺟﻨﺎﺩﺓ ﺍﻷﺯﺩﻱ ﻗﺎﻝ‪ :‬ﺩﺧﻠ ‪‬‬ ‫ﰲ ﺳﺒﻌﺔ ﻣﻦ ﺍﻷﺯﺩ‪ ،‬ﺃﻧﺎ ﺛﺎﻣﻨﻬﻢ ﻭﻫﻮ ﻳﺘﻐﺪ‪‬ﻯ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻫﻠﻤﻮﺍ ﺇﱃ ﺍﻟﻐﺪﺍﺀ( ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ‬ ‫ﺍﻟﻠﹼﻪ! ﺇﻧﺎ ﺻﻴﺎﻡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﺻ‪‬ﻤﺘﻢ ﺃﻣﺲِ؟ ﻗﻠﻨﺎ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺘﺼﻮﻣ‪‬ﻮﻥ ﻏﺪﺍﹰ؟ ﻗﻠﻨﺎ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻓﹶﺄ ﹾﻓﻄِﺮﻭﺍ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﻛﻠﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ‪ :.‬ﻓﻠﻤﺎ ﺧﺮﺝ ﻭ ‪‬ﺟﻠﹶﺲ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﺩﻋﺎ ﺑﺈﻧﺎﺀ‬ ‫ﺱ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﻳ‪‬ﺮﻳﻬﻢ ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﻮﻡ‪ ‬ﻳ‪‬ﻮ ‪‬ﻡ‬ ‫ﻣﺎﺀ‪ ،‬ﻓﺸﺮﺏ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﺍﳉﻤﻌﺔ()‪.(٦٥٨‬‬ ‫ﻭﰲ )ﻣﺴﻨﺪﻩ( ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )‪‬ﻳ ْﻮﻡ‪ ‬ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ‪‬ﻳ ْﻮﻡ‪‬‬ ‫ﺻﻴ‪‬ﺎ ِﻣﻜﹸﻢ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﻗﹶﺒﹶﻠﻪ‪ ‬ﹶﺃ ْﻭ ‪‬ﺑ ْﻌﺪ‪‬ﻩ()‪.(٦٥٩‬‬ ‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﻳ ْﻮ ‪‬ﻡ ﻋِﻴﺪِﻛﻢ ‪‬ﻳ ْﻮ ‪‬ﻡ ِ‬ ‫ﻼ ‪‬ﺗ ْ‬ ‫ﻋِﻴﺪٍ‪ ،‬ﹶﻓ ﹶ‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﻇﺒﻴﺎﻥ‪ ،‬ﻋﻦ ﺣ‪‬ﻜﻴﻢ ﺑﻦ‬ ‫ﺳﻌﺪ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻦ ﻛﺎﻥ ﻣﻨﻜﻢ ﻣﺘﻄﻮﻋﹰﺎ ﻣِﻦ ﺍﻟﺸﻬﺮ‬ ‫ﺃﻳﺎﻣﺎﹰ‪ ،‬ﻓﻠﻴﻜﻦ ﰲ ﺻﻮﻣﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﻭﻻ ﻳﺼ ْﻢ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻮ ‪‬ﻡ ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ‪،‬‬ ‫ﻭﺫﻛﺮ‪ ،‬ﻓﻴﺠﻤﻊ ﺍﷲ ﻟﻪ ﻳﻮﻣﲔ ﺻﺎﳊﲔ‪ :‬ﻳﻮﻡ ﺻﻴﺎﻣﻪ‪ ،‬ﻭﻳﻮﻡ ﻧﺴﻜﻪ ﻣﻊ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ‪ ،‬ﻋﻦ ﻣﻐﲑﺓ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺇ‪‬ﻢ ﻛﺮﻫﻮﺍ ﺻﻮﻡ ﺍﳉﻤﻌﺔ ﻟِﻴ ﹾﻘ ‪‬ﻮﻭْﺍ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺖ‪ :‬ﺍﳌﺄﺧﺬ ﰲ ﻛﺮﺍﻫﺘﻪ‪ :‬ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪ ،‬ﻫﺬﺍ ﺃﺣﺪﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﻳ‪‬ﺸﻜﻞ ﻋﻠﻴﻪ ﺯﻭﺍﻝ‬ ‫ﻗﻠ ‪‬‬ ‫ﺍﻟﻜﺮﺍﻫﻴﺔ ﺑﻀﻢ ﻳﻮﻡ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﺑﻌﺪﻩ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ج ﻭﻗﺪ ﺃﹸﻭ ِﺭ ‪‬ﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ‬ ‫)‪ (٦٥٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٤٢٢‬‬ ‫)‪ (٦٥٧‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٨٨/١‬‬ ‫)‪ (٦٥٨‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﳊﺎﻛﻢ )‪.(٦٠٨/٣‬‬ ‫)‪ (٦٥٩‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٥٣٢ ،٣٠٣/٢‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪.(٤٣٧/١‬‬


‫‪٢٣٧‬‬ ‫ﺇﺷﻜﺎﻻﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺻﻮﻣﻪ ﻟﻴﺴﺮ ﲝﺮﺍﻡ‪ ،‬ﻭﺻﻮﻡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺣﺮﺍﻡ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺍﻟﻜﺮﺍﻫﺔ‬ ‫ﺗﺰﻭﻝ ﺑﻌﺪﻡ ﺇﻓﺮﺍﺩﻩ‪ ،‬ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻹِﺷﻜﺎﻟﲔ‪ ،‬ﺑﺄﻧﻪ ﻟﻴﺲ ﻋﻴﺪ ﺍﻟﻌﺎﻡٍ‪ ،‬ﺑﻞ ﻋﻴﺪ ﺍﻷﺳﺒﻮﻉ‪،‬‬ ‫ﻭﺍﻟﺘﺤﺮ ‪‬ﱘ ﺇﳕﺎ ﻫﻮ ﻟﺼﻮﻡ ﻋﻴﺪ ﺍﻟﻌﺎﻡ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺻﺎﻡ ﻳﻮﻣﹰﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﻳﻮﻣﹰﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻗﺪ‬ ‫ﻼ‬ ‫ﺻﺎﻣﻪ ﻷﺟﻞ ﻛﻮﻧﻪ ﲨﻌﺔ ﻭﻋﻴﺪﺍﹰ‪ ،‬ﻓﺘﺰﻭﻝ ﺍﳌﻔﺴﺪﺓ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﲣﺼﻴﺼﻪ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺩﺍﺧ ﹰ‬ ‫ﰲ ﺻﻴﺎﻣﻪ ﺗﺒﻌﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳛﻤﻞ ﻣﺎ ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ )ﻣﺴﻨﺪﻩ( ﻭﺍﻟﻨﺴﺎﺋﻲ‪،‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻔﻄﺮ‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺇﻥ ﺻﺢ ﻗﺎﻝ‪ :‬ﹶﻗﱠﻠﻤ‪‬ﺎ ﺭﺃﻳ ‪‬‬ ‫‪‬ﻳ ْﻮ ‪‬ﻡ ﲨ‪ ‬ﻌ ٍﺔ)‪ .(٦٦٠‬ﻓﺈﻥ ﺻ ‪‬ﺢ ﻫﺬﺍ‪ ،‬ﺗﻌﲔ ﲪﻠﻪ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﺪﺧﻞ ﰲ ﺻﻴﺎﻣﻪ ﺗﺒﻌﺎﹰ‪ ،‬ﻻ ﺃﻧﻪ‬ ‫ﺚ ﺍﻟﻨﻬﻲ ﺍﻟﺜﺎﺑﺘﺔ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻣﻦ‬ ‫ﻛﺎﻥ ﻳ‪‬ﻔﺮﺩﻩ ﻟﺼﺤﺔ ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ .‬ﻭﺃﻳﻦ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﺣﺪﻳﺚ ﺍﳉﻮﺍﺯ ﺍﻟﺬﻱ ﱂ ﻳﺮﻭﻩ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﺪ ﺣﻜﻢ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻐﺮﺍﺑﺘﻪ‪،‬‬ ‫ﻓﻜﻴﻒ ﺗﻌﺎﺭﺽ ﺑﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﰒ ﻳ‪‬ﻘﺪﻡ ﻋﻠﻴﻬﺎ؟!‬ ‫ﻭﺍﳌﺄﺧﺬ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ ﻣﻦ ﺃﻥ ﻳ‪‬ﻠﺤﻖ ﺑﺎﻟﺪ‪‬ﻳﻦ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ‪ ،‬ﻭﻳ‪‬ﻮﺟﺐ ﺍﻟﺘﺸﺒﻪ‬ ‫ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﲣﺼﻴﺺ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﺑﺎﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻳﻨﻀﻢ ﺇﱃ ﻫﺬﺍ‬ ‫ﺍﳌﻌﲎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﳌﺎ ﻛﺎﻥ ﻇﺎﻫ ‪‬ﺮ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﺍﻷﻳﺎﻡ‪ ،‬ﻛﺎﻥ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺻﻮﻣﻪ ﻗﻮﻳﺎﹶ‪ ،‬ﻓﻬﻮ‬ ‫ﰲ ‪‬ﻣ ِﻈ‪‬ﻨ ِﺔ ﺗﺘﺎﺑﻊ ﺍﻟﻨﺎﺱ ﰲ ﺻﻮﻣﻪ‪ ،‬ﻭﺍﺣﺘﻔﺎﻟِﻬﻢ ﺑﻪ ﻣﺎ ﻻ ﳛﺘﻔﻠﻮﻥ ﺑﺼﻮﻡ ﻳﻮ ٍﻡ ﻏﲑﻩ‪ ،‬ﻭﰲ ﺫﻟﻚ‬ ‫ﺇﳊﺎﻕ ﺑﺎﻟﺸﺮﻉ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ .‬ﻭﳍﺬﺍ ﺍﳌﻌﲎ ‪-‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻲ ﻋﻦ ﲣﺼﻴﺺ ﻟﻴﻠ ِﺔ ﺍﳉﻤﻌﺔ‬ ‫ﺑﺎﻟﻘﻴﺎﻡ ﻣﻦ ﺑﲔ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻷ‪‬ﺎ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﺣﱴ ﻓﻀ‪‬ﻠﻬﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪،‬‬ ‫ﻉ ﺍﻟﺬﺭﻳﻌﺔ‪،‬‬ ‫ﻭﺣﻜﻴﺖ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻓﻬﻰ ﰲ ‪‬ﻣ ِﻈ‪‬ﻨ ِﺔ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﺤﺴﻢ ﺍﻟﺸﺎﺭ ‪‬‬ ‫ﻭﺳﺪ‪‬ﻫﺎ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﻘﻴﺎﻡ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﲣﺼﻴﺺ ﻳﻮﻡ ﻏﲑﻩ ﺑﺎﻟﺼﻴﺎﻡ؟ ﻗﻴﻞ‪ :‬ﺃﻣﺎ ﲣﺼﻴﺺ ﻣﺎ ﺧﺼﺼﻪ‬ ‫ﺺ ﻏﲑﻩ‪ ،‬ﻛﻴﻮﻡ‬ ‫ﺴ‪‬ﻨﺔﹲ‪ ،‬ﻭﺃﻣﺎ ﲣﺼﻴ ‪‬‬ ‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻛﻴﻮﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻓ ‪‬‬ ‫ﺏ ﺇﱃ ﺍﻟﺘﺸﺒﻪ‬ ‫ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻭﺍﻷﺣﺪ‪ ،‬ﻭﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻓﻤﻜﺮﻭﻩ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺃﻗﺮ ‪‬‬ ‫ﺏ ﺇﱃ ﺍﻟﺘﺤﺮﱘ‪.‬‬ ‫ﺑﺎﻟﻜﻔﺎﺭ ﻟﺘﺨﺼﻴﺺ ﺃﻳﺎﻡ ﺃﻋﻴﺎﺩﻫﻢ ﺑﺎﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺄﺷﺪ ﻛﺮﺍﻫﺔﹰ‪ ،‬ﻭﺃﻗﺮ ‪‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺇﻧﻪ ﻳﻮﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻭﺗﺬﻛﲑﻫﻢ ﺑﺎﳌﺒﺪﺃ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﻗﺪ ﺷﺮﻉ ﺍﻟﻠﹼﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻜﻞ ﺃﻣﺔ ﰲ ﺍﻷﺳﺒﻮﻉ ﻳﻮﻣﹰﺎ ﻳﺘﻔﺮ‪‬ﻏﻮﻥ ﻓﻴﻪ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻟﺘﺬﻛﱡﺮ‬ ‫ﺍﳌﺒﺪﺇ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻳﺘﺬﱠﻛﺮﻭﻥ ﺑﻪ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻳﻮﻡ ﺍﳉﻤﻊ ﺍﻷﻛﱪ ﻗﻴﺎﻣﹰﺎ ﺑﻴﻨﻬﻦ‬ ‫)‪ (٦٦٠‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٣٨‬‬ ‫ﻳﺪﻱ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﻖ ﺍﻷﻳﺎﻡ ‪‬ﺬﺍ ﺍﻟﻌﺮﺽ ﺍﳌﻄﻠﻮﺏ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﳚﻤﻊ ﺍﻟﻠﹼﻪ ﻓﻴﻪ‬ ‫ﺍﳋﻼﺋﻖ‪ ،‬ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺎﺩ‪‬ﺧﺮﻩ ﺍﻟﻠﹼﻪ ﳍﺬﻩ ﺍﻷﻣﺔ ﻟﻔﻀﻠﻬﺎ ﻭﺷﺮﻓﻬﺎ‪ ،‬ﻓﺸﺮﻉ ﺍﺟﺘﻤﺎﻋﻬﻢ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﻴﻮ ٍﻡ ﻟﻄﺎﻋﺘﻪ‪ ،‬ﻭﻗﺪ‪‬ﺭ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻓﻴﻪ ﻣﻊ ﺍﻷﻣﻢ ﻟﻨﻴﻞ ﻛﺮﺍﻣﺘﻪ‪ ،‬ﻓﻬﻮ ﻳﻮﻡ ﺍﻻﺟﺘﻤﺎﻉ‬ ‫ﺷﺮﻋﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﺪﺭﹰﺍ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﰲ ﻣﻘﺪﺍﺭ ﺍﻧﺘﺼﺎﻓﻪ ﻭﻗﺖ ﺍﳋﻄﺒﺔ ﻭﺍﻟﺼﻼﺓ ﻳﻜﻮﻥ ﺃﻫﻞ‬ ‫ﺍﳉﻨﺔ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻦ ﻏﲑ ﻭﺟﻪ ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﻳﻨﺘﺼﻒ ﺍﻟﻨﻬﺎ ‪‬ﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﱴ ‪‬ﻳﻘِﻴ ﹶﻞ ﺃﻫ ﹸﻞ ﺍﳉﻨﺔ ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎ ِﺭ ﰲ‬ ‫ﻼ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [٢٤:‬ﻭﻗﺮﺃ‪:‬‬ ‫ﳉ‪‬ﻨ ِﺔ ﻳﻮﻣﺌ ٍﺬ ﺧﲑ ﻣﺴﺘﻘﺮﹰﺍ ﻭﺃﺣﺴ ‪‬ﻦ ﻣ‪‬ﻘﻴ ﹰ‬ ‫ﺏﺍ ﹶ‬ ‫ﻣﻨﺎﺯﳍﻢ‪ ،‬ﻭﻗﺮﺃ‪﴿ :‬ﺃﺻﺤﺎ ‪‬‬ ‫ﳉﺤِﻴﻢ﴾‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻲ ﰲ ﻗﺮﺍﺀﺗﻪ‪ .‬ﻭﳍﺬﺍ ﻛﻮﻥ ﺍﻷﻳﺎﻡ ﺳﺒﻌﺔ ﺇﳕﺎ‬ ‫﴿ﹸﺛﻢ‪ ‬ﺇ ﱠﻥ ‪‬ﻣﻘِﻴﹶﻠﻬْﻢ ﻹِﱃ ﺍ ﹶ‬ ‫ﺗﻌ ِﺮﻓﹸﻪ ﺍﻷﻣﻢ ﺍﻟﱵ ﳍﺎ ﻛﺘﺎﺏ‪ ،‬ﻓﺄﻣﺎ ﺃﻣﺔ ﻻ ﻛﺘﺎﺏ ﳍﺎ‪ ،‬ﻓﻼ ﺗﻌﺮﻑ ﺫﻟﻚ ﺇﻻ ﻣﻦ ﺗﻠﻘﱠﺎﻩ ﻣﻨﻬﻢ‬ ‫ﻋﻦ ﺃﻣﻢ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﻫﻨﺎ ﻋﻼﻣﺔ ِﺣﺴ‪‬ﻴﺔ ﻳ‪‬ﻌﺮﻑ ‪‬ﺎ ﻛﻮ ﹸﻥ ﺍﻷﻳﺎﻡ ﺳﺒﻌﺔ‪ ،‬ﲞﻼﻑ ﺍﻟﺸﻬﺮ‬ ‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻓﺼﻮﳍﺎ‪ ،‬ﻭﳌﺎ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ‪.‬‬ ‫ﻭﺗﻌﺮ‪‬ﻑ ﺑﺬﻟﻚ ﺇﱃ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺳﻠﻪ ﻭﺃﻧﺒﻴﺎﺋﻪ‪ ،‬ﺷﺮﻉ ﳍﻢ ﰲ ﺍﻷﺳﺒﻮﻉ ﻳﻮﻣﹰﺎ‬ ‫ﻳ‪‬ﺬﻛﱢﺮﻫﻢ ﻓﻴﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺣﻜﻤ ِﺔ ﺍﳋﻠﻖ ﻭﻣﺎ ﺧﻠﻘﻮﺍ ﻟﻪ‪ ،‬ﻭﺑﺄﺟ‪‬ﻞ ﺍﻟﻌﺎﱂِ‪ ،‬ﻭﻃ ‪‬ﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ‬ ‫ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻋ‪‬ﻮ ِﺩ ﺍﻷﻣﺮ ﻛﻤﺎ ﺑﺪﺃﻩ ﺳﺒﺤﺎﻧﻪ ﻭﻋﺪﹰﺍ ﻋﻠﻴﻪ ﺣﻘﺎﹰ‪ ،‬ﻭﻗﻮ ﹰﻻ ﺻﺪﻗﺎﹰ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ‬ ‫ج ﻳﻘﺮﺃ ﰲ ﻓﺠﺮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺳﻮﺭﰐ )ﺍﱂ ﺗﱰﻳﻞ(؟ )ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹِﻧﺴﺎﻥ( ﳌﺎ ﺍﺷﺘﻤﻠﺖ‬ ‫ﻋﻠﻴﻪ ﻫﺎﺗﺎﻥ ﺍﻟﺴﻮﺭﺗﺎﻥ ﳑﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺣﺸﺮ ﺍﳋﻼﺋﻖ‪ ،‬ﻭﺑﻌﺜِﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻘﺒﻮﺭ ﺇﱃ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻻ ﻷﺟﻞ ﺍﻟﺴﺠﺪﺓ ﻛﻤﺎ ﻳﻈﻨﻪ ﻣﻦ ﻧﻘﺺ ﻋﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ‪ ،‬ﻓﻴﺄﰐ‬ ‫ﺑﺴﺠﺪﺓ ﻣﻦ ﺳﻮﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻓﺠﺮ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﻀ‪‬ﻞ ﺑﺴﺠﺪﺓ‪ ،‬ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﻣﻦ‬ ‫ﱂ ﻳﻔﻌﻠﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﻗﺮﺍﺀﺗﻪ ج ﰲ ﺍ‪‬ﺎﻣﻊ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻛﺎﻷﻋﻴﺎﺩ ﻭﳓﻮﻫﺎ‪ ،‬ﺑﺎﻟﺴﻮﺭﺓ‬ ‫ﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﳑﻬﻢ‪ ،‬ﻭﻣﺎ ﻋﺎﻣﻞ ﺍﻟﻠﹼﻪ ﺑﻪ ﻣﻦ‬ ‫ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﳌﺒﺪﺇ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﻗﺼ ِ‬ ‫ﻛﺬﱠ‪‬ﻢ ﻭﻛﻔﺮ ‪‬ﻢ ﻣﻦ ﺍﳍﻼﻙ ﻭﺍﻟﺸﻘﺎﺀ‪ ،‬ﻭﻣﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﻭﺻﺪ‪‬ﻗﻬﻢ ﻣﻦ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻌﺎﻓﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺴﻮﺭﰐ )ﻕ ﻭﺍﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ(‪ ،‬ﻭ)ﺍﻗﺘﺮﺑﺖ ﺍﻟﺴﺎﻋ ﹸﺔ ﻭﺍﻧﺸ ‪‬ﻖ‬ ‫ﺍﻟﻘﻤ ‪‬ﺮ()‪(٦٦١‬؟ ﺗﺎﺭﺓ‪ :‬ﺑـ )ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ(‪ ،‬ﻭ)ﻫﻞ ﺃﺗﺎﻙ ﺣﺪﻳﺚ ﺍﻟﻐﺎﺷﻴﺔ()‪،(٦٦٢‬‬ ‫)‪ (٦٦١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢١٨ ،٢١٧/٥‬ﻭﻣﺴﻠﻢ )‪ ،(٨٩١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٣٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪ (١١٥٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٨٤ ،١٨٣/٣‬‬ ‫)‪ (٦٦٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٣٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٨٤/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٨١‬‬


‫‪٢٣٩‬‬ ‫ﺏ‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮﺃ ﰲ ﺍﳉﻤﻌﺔ ﺑﺴﻮﺭﺓ ﺍﳉﻤﻌﺔ)‪ (٦٦٣‬ﳌﺎ ﺗﻀﻤ‪‬ﻨﺖ ﻣﻦ ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﳚﺎ ِ‬ ‫ﺡﰲ‬ ‫ﺍﻟﺴ‪‬ﻌﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺗﺮ ِﻙ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺎﺋﻖ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺈﻛﺜﺎﺭ ﺫﻛﺮ ﺍﷲ ﻟﻴﺤﺼ‪‬ﻞ ﳍﻢ ﺍﻟﻔﻼ ‪‬‬ ‫ﺐ ﻭﺍﳍﻼ ‪‬ﻙ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻭﻳﻘﺮﺃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺴﻮﺭﺓ‬ ‫ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻓﺈﻥ ﰲ ﻧﺴﻴﺎﻥ ﺫﻛﺮﻩ ﺗﻌﺎﱃ ﺍﻟﻌﻄ ‪‬‬ ‫)ﺇﺫﺍ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ( ﲢﺬﻳﺮﹰﺍ ﻟﻸﻣﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺍﳌﺮﺩﻱ‪ ،‬ﻭﲢﺬﻳﺮﹰﺍ ﳍﻢ ﺃﻥ ﺗﺸﻐﹶﻠﻬ‪‬ﻢ ﺃﻣﻮﺍﳍﹸﻢ‬ ‫ﻭﺃﻭﻻﺩﻫﻢ ﻋﻦ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻋﻦ ﺫِﻛﺮ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺃ‪‬ﻢ ﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺧﺴﺮﻭﺍ ﻭﻻ ﺑﺪ‪،‬‬ ‫ﻭﺣﻀﹰﺎ ﳍﻬﻢ ﻋﻠﻰ ﺍﻹِﻧﻔﺎﻕ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻛﱪ ﺃﺳﺒﺎﺏ ﺳﻌﺎﺩ‪‬ﻢ‪ ،‬ﻭﲢﺬﻳﺮﹰﺍ ﳍﻢ ﻣﻦ ﻫﺠﻮﻡ‬ ‫ﺍﳌﻮﺕ ﻭﻫﻢ ﻋﻠﻰ ﺣﺎﻟﺔ ﻳﻄﻠﺒﻮﻥ ﺍﻹِﻗﺎﻟﺔ‪ ،‬ﻭﻳﺘﻤﻨ‪‬ﻮﻥ ﺍﻟﺮﺟﻌﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﺠﺎﺑﻮﻥ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻛﺎﻥ‪ :‬ج ﻳﻔﻌﻞ ﻋﻨﺪ ﻗﺪﻭﻡ ﻭﻓﺪ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﺴﻤﻌﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻄﻴﻞ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ‬ ‫ﺍﳉﻬﺮﻳﺔ ﻟﺬﻟﻚ‪ ،‬ﻛﻤﺎ ﺻﻠﱠﻰ ﺍﳌﻐﺮﺏ ﺑـ )ﺍﻷﻋﺮﺍﻑ( ﻭ ﺑـ )ﺍﻟﻄﻮﺭ(‪ ،‬ﻭ )ﻕ(‪ .‬ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‬ ‫ﺍﻟﻔﺠﺮ ﺑﻨﺤﻮ ﻣﺎﺋﺔ ﺁﻳﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻧﺖ ﺧﻄﺒﺘﻪ ج‪ ،‬ﺇﳕﺎ ﻫﻲ ﺗﻘﺮﻳﺮ ﻷﺻﻮﻝ ﺍﻹِﳝﺎﻥ ﻣﻦ ﺍﻹِﳝﺎﻥ ﺑﺎﷲ‬ ‫ﻭﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺭﺳﻠﻪ‪ ،‬ﻭﻟﻘﺎﺋِﻪ‪ ،‬ﻭﺫﻛ ِﺮ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﺎ ﺃﻋ ‪‬ﺪ ﺍﷲ ﻷﻭﻟﻴﺎﺋﻪ ﻭﺃﻫﻞ‬ ‫ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﻋ ‪‬ﺪ ﻷﻋﺪﺍﺋﻪ ﻭﺃﻫﻞ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻓﻴﻤﻸ ﺍﻟﻘﻠﻮﺏ ﻣِﻦ ﺧ‪‬ﻄﺒﺘﻪ ﺇﳝﺎﻧَﹰﺎ ﻭﺗﻮﺣﻴﺪﺍﹰ‪،‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺑﺎﻟﻠﹼﻪ ﻭﺃﻳﺎﻣﻪ‪ ،‬ﻻ ﻛﺨ‪‬ﻄﺐ ﻏﲑﻩ ﺍﻟﱵ ﺇﳕﺎ ﺗ‪‬ﻔﻴﺪ ﺃﻣﻮﺭﹰﺍ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳋﻼﺋﻖ‪ ،‬ﻭﻫﻲ‬ ‫ﺍﻟﻨ‪‬ﻮﺡ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﺘﺨﻮﻳﻒ ﺑﺎﳌﻮﺕ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳ‪‬ﺤﺼ‪ ‬ﹸﻞ ﰲ ﺍﻟﻘﻠﺐ ﺇﳝﺎﻧﹰﺎ ﺑﺎﻟﻠﹼﻪ‪ ،‬ﻭﻻ‬ ‫ﺗﻮﺣﻴﺪﹰﺍ ﻟﻪ‪ ،‬ﻭﻻ ﻣﻌﺮﻓﺔ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻭﻻ ﺗﺬﻛﲑﹰﺍ ﺑﺄﻳﺎﻣﻪ‪ ،‬ﻭﻻ ﺑﻌﺜﹰﺎ ﻟﻠﻨﻔﻮﺱ ﻋﻠﻰ ﳏﺒﺘﻪ ﻭﺍﻟﺸﻮﻕ‬ ‫ﺇﱃ ﻟﻘﺎﺋﻪ‪ ،‬ﻓﻴﺨﺮﺝ ﺍﻟﺴﺎﻣﻌﻮﻥ ﻭﱂ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻓﺎﺋﺪﺓ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﳝﻮﺗﻮﻥ‪ ،‬ﻭﺗ‪‬ﻘﺴﻢ ﺃﻣﻮﺍﳍﻢ‪،‬‬ ‫ﻱ ﺗﻮﺣﻴﺪ ﻭﻣﻌﺮﻓﺔ‬ ‫ﻱ ﺇﳝﺎﻥ ﺣﺼﻞ ‪‬ﺬﺍ؟! ﻭﺃ ‪‬‬ ‫ﺏ ﺃﺟﺴﺎﻣﻬﻢ‪ ،‬ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﺃ ‪‬‬ ‫ﻭﻳ‪‬ﺒﻠﻲ ﺍﻟﺘﺮﺍ ‪‬‬ ‫ﻭﻋﻠﻢ ﻧﺎﻓﻊ ﺣﺼﻞ ﺑﻪ؟!‪.‬‬ ‫ﻭﻣﻦ ﺗﺄﻣﻞ ﺧﻄﺐ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺧﻄﺐ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺟﺪﻫﺎ ﻛﻔﻴﻠﺔ ﺑﺒﻴﺎﻥ ﺍﳍﺪﻯ‬ ‫ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺫِﻛﺮ ﺻﻔﺎﺕ ﺍﻟﺮ ‪‬‬ ‫ﺏ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻭﺃﺻﻮ ِﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ‪،‬‬ ‫ﻭﺫِﻛﺮ ﺁﻻﺋﻪ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗ‪‬ﺤﺒ‪‬ﺒﻪ ﺇﱃ ﺧﻠﻘﻪ ﻭﺃﻳﺎﻣِﻪ ﺍﻟﱵ ﲣﻮ‪‬ﻓﻬﻢ ﻣﻦ ﺑﺄﺳﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺬﻛﺮﻩ‬ ‫ﻭﺷﻜﺮﻩ ﺍﻟﺬﻱ ﻳ‪‬ﺤﺒ‪‬ﺒﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﺬﻛﺮﻭﻥ ﻣِﻦ ﻋﻈﻤﺔ ﺍﻟﻠﹼﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ‪ ،‬ﻣﺎ ﻳ‪‬ﺤﺒ‪‬ﺒﻪ ﺇﱃ‬ ‫ﺧﻠﻘﻪ‪ ،‬ﻭﻳﺄﻣﺮﻭﻥ ﻣﻦ ﻃﺎﻋﺘﻪ ﻭﺷﻜﺮﻩ‪ ،‬ﻭﺫِﻛﺮﻩ ﻣﺎ ﻳ‪‬ﺤﺒ‪‬ﺒﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﻨﺼﺮﻑ ﺍﻟﺴﺎﻣﻌﻮﻥ ﻭﻗﺪ‬ ‫ﺃﺣﺒﻮﻩ ﻭﺃﺣﺒﻬﻢ‪ ،‬ﰒ ﻃﺎﻝ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺧﻔﻲ ﻧﻮﺭ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﻟﺸﺮﺍﺋ ‪‬ﻊ ﻭﺍﻷﻭﺍﻣ ‪‬ﺮ ﺭﺳﻮﻣﹰﺎ‬ ‫)‪ (٦٦٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٢٤‬‬


‫‪٢٤٠‬‬ ‫ﺗ‪‬ﻘﺎﻡ ﻣﻦ ﻏﲑ ﻣﺮﺍﻋﺎﺓ ﺣﻘﺎﺋﻘﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﻓﺄﻋ ﹶﻄﻮْﻫﺎ ﺻﻮﺭﻫﺎ‪ ،‬ﻭﺯﻳ‪‬ﻨﻮﻫﺎ ﲟﺎ ﺯﻳﻨﻮﻫﺎ ﺑﻪ‬ ‫ﻓﺠﻌﻠﻮﺍ ﺍﻟﺮﺳﻮﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺳﻨﻨﹰﺎ ﻻ ﻳﻨﺒﻐﻲ ﺍﻹﺧﻼ ﹸﻝ ‪‬ﺎ‪ ،‬ﻭﺃﺧﻠﱡﻮﺍ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ‬ ‫ﻆ‬ ‫ﺍﻹِﺧﻼﻝ ‪‬ﺎ‪ ،‬ﻓﺮﺻﻌﻮﺍ ﺍﳋﹸﻄﺐ ﺑﺎﻟﺘﺴ‪‬ﺠﻴﻊ ﻭﺍﻟﻔِﻘﺮ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻓﹶﻨﻘﹶﺺ ﺑﻞ ﻋ‪‬ﺪ ‪‬ﻡ ﺣ ﹸ‬ ‫ﺍﻟﻘﻠﻮﺏ ﻣﻨﻬﺎ‪ ،‬ﻭﻓﺎﺕ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ‪.‬‬ ‫ﻓﻤﻤﺎ ﺣﻔﻆ ﻣﻦ ﺧﻄﺒﺘﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺜﺮ ﺃﻥ ﳜﻄﹸﺐ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺳﻮﺭﺓ )ﻕ(‪ .‬ﻗﺎﻟﺖ ﺃﻡ‬ ‫ﻫﺸﺎﻡ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﻣﺎ ﺣﻔﻈﺖ )ﻕ( ﺇﻻ ﻣ ْﻦ ﰲ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳑﺎ ﳜﻄﺐ‬ ‫‪‬ﺎ ﺃﻋﻰ ﺍﳌﻨﱪ)‪.(٦٦٤‬‬ ‫ﻭﺣ‪‬ﻔﻆ ﻣﻦ ﺧﻄﺒﺘﻪ ج‪ ،‬ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺟﺪﻋﺎﻥ ﻭﻓﻴﻬﺎ ﺿﻌﻒ‪) ،‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ‬ ‫ﺱ ﺗﻮﺑﻮﺍ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻗﺒﻞ ﺃﻥ ﺗ‪‬ﻤﻮﺗﻮﺍ‪ ،‬ﻭﺑﺎ ِﺩﺭ‪‬ﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻗﹶﺒﻞ ﺃﹶﻥ‬ ‫ﺍﻟﻨﺎ ‪‬‬ ‫ﺗ‪‬ﺸﻐ‪‬ﻠﻮﺍ‪ ،‬ﻭﺻِﻠﻮﺍ ﺍﻟﱠﺬﻱ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺭﺑ‪‬ﻜﻢ ﺑﻜﺜﺮﺓ ﺫِﻛﺮﻛﻢ ﻟﻪ‪ ،‬ﻭﻛﺜﺮ ِﺓ ﺍﻟﺼﺪﻗﺔ ﰲ ﺍﻟﺴ ‪‬ﺮ‬ ‫ﻭﺍﻟﻌﻼﻧﻴﺔ ﺗ‪‬ﺆﺟﺮﻭﺍ‪ ،‬ﻭﲢﻤ‪‬ﺪﻭﺍ‪ ،‬ﻭﺗ‪‬ﺮﺯﻗﻮﺍ‪ .‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻗﺪ ﻓﺮﺽ ﻋﻠﻴﻜﻢ‬ ‫ﺍﳉﻤﻌ ﹶﺔ ﻓﺮﻳﻀ ﹶﺔ ﻣﻜﺘﻮﺑ ﹶﺔ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻱ ﻫﺬﺍ‪ ،‬ﰲ ﻋ‪‬ﺎﻣﻲ ‪‬ﻫﺬﹶﺍ‪ ،‬ﺇِﱃ ‪‬ﻳ ْﻮ ِﻡ ﺍﻟﻘِﻴﺎ ‪‬ﻣﺔِ‪،‬‬ ‫‪‬ﻣ ْﻦ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﺇﻟﻴﻬﺎ ‪‬ﺳﺒِﻴﻼﹰ‪ ،‬ﹶﻓﻤ‪‬ﻦ ﺗ‪‬ﺮ ﹶﻛﻬ‪‬ﺎ ﰲ ﺣﻴﺎﰐ‪ ،‬ﺃﻭ ﺑﻌﺪ ﳑﺎﰐ ﺟﺤﻮﺩﹰﺍ ‪‬ﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﺨﻔﺎﻓﹰﺎ ‪‬ﺎ‪،‬‬ ‫ﻭﻟﻪ ﺇﻣﺎ ‪‬ﻡ ﺟﺎﺋﺮ ﺃﻭ ﻋﺎﺩِﻝ‪ ،‬ﻓﻼ ﲨﻊ ﺍﻟﻠﹼﻪ ﴰﻠﹶﻪ‪ ،‬ﻭﻻ ﺑﺎﺭ‪‬ﻙ ﻟﻪ ﰲ ﺃﻣﺮﻩ‪ ،‬ﺃﻻ ﻭﻻ ﺻ‪‬ﻼﺓ ﻟﻪ‪ ،‬ﺃﻻ‬ ‫ﻭﻻ ﻭﺿﻮ َﺀ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ﺻ‪‬ﻮ ‪‬ﻡ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ‪‬ﺯﻛﹶﺎ ﹶﺓ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ﺣ ‪‬ﺞ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ‪‬ﺑ ‪‬ﺮﻛﹶﺔ ﻟﻪ ﺣﱴ‬ ‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻠﻴﻪ‪ ،‬ﺃﻻ ﻭﻻ ‪‬ﺗﺆ‪ ‬ﻣ ‪‬ﻦ ﺍ ْﻣ ‪‬ﺮﹶﺃ ﹲﺓ ‪‬ﺭ ‪‬ﺟﻼﹰ‪ ،‬ﺃﻻ ﻭﻻ ‪‬ﻳﺆ‪ ‬ﻣ ‪‬ﻦ ﺃﻋﺮﺍﰊ‬ ‫ﻳﺘﻮﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ‪ ،‬ﺗﺎ ‪‬‬ ‫)‪(٦٦٥‬‬ ‫ﻑ ‪‬ﺳْﻴﻔﹶﻪ ﻭﺳ‪‬ﻮﻃﹶﻪ( ‪.‬‬ ‫ﻣ‪‬ﻬﺎﺟِﺮﺍﹰ‪ ،‬ﺃﻻ ﻭﻻ ﻳ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﻓﹶﺎﺟ ‪‬ﺮ ﻣ‪‬ﺆﻣ‪‬ﻨﺎﹰ‪ ،‬ﺇﻻ ﺃﻥ ﻳ‪‬ﻘ ‪‬ﻬ ‪‬ﺮﻩ‪ ‬ﺳﻠﻄﹶﺎ ﹲﻥ ﻓﹶﻴﺨ‪‬ﺎ ‪‬‬ ‫ﻭﺣﻔﻆ ﻣِﻦ ﺧﻄﺒﺘﻪ ﺃﻳﻀﹰﺎ‪) :‬ﺍﳊﻤ ‪‬ﺪ ﻟِﻠﻪ ﻧﺴﺘﻌﻴﻨ‪‬ﻪ‪ ،‬ﻭﻧﺴﺘﻐﻔﺮ‪‬ﻩ‪ ،‬ﻭﻧﻌﻮ ﹸﺫ ﺑﺎﻟﻠﹼﻪ ِﻣ ْﻦ ﺷ‪‬ﺮﻭ ِﺭ‬ ‫ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻣ ْﻦ ‪‬ﻳ ْﻬ ِﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻓﻼ ﻣﻀ ﱠﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠِﻞ ﻓﹶﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬ ‪‬ﺪ ﹶﺃﻻﱠ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼ ‪‬ﻪ‬ ‫ﻚ ﹶﻟﻪ‪ ،‬ﻭﺃﺷﻬ ‪‬ﺪ ﺃﻥ ﻣ‪‬ﺤﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ‪ ،‬ﺃﺭﺳﻠﻪ ﺑﺎﳊ ‪‬ﻖ ﺑﺸﲑﹰﺍ ﻭﻧﺬﻳﺮﹰﺍ ‪‬ﺑْﻴ ‪‬ﻦ‬ ‫ﻭﺣﺪ‪‬ﻩ ﻻ ﺷ‪‬ﺮﻳ ‪‬‬ ‫ﺴﺎ ‪‬ﻋﺔِ‪ ،‬ﻣ ْﻦ ﻳ‪‬ﻄ ِﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﻟﹶﻪ‪ ،‬ﹶﻓﻘﹶﺪ ‪‬ﺭ ‪‬ﺷ ‪‬ﺪ ﻭﻣﻦ ‪‬ﻳ ْﻌ ِ‬ ‫ﻀﺮ‪ ‬ﺇﻻ ‪‬ﻧ ﹾﻔﺴ‪‬ﺔ‪،‬‬ ‫ﺼ ِﻬﻤ‪‬ﺎ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳﺪ‪‬ﻱ ﺍﻟ ‪‬‬ ‫ﻀﺮ‪ ‬ﺍﻟﻠﹼﻪ ﺷﻴﺌﺎ(‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪ (٦٦٦‬ﻭﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺫِﻛﺮ ﺧﻄﺒﻪ ﰲ ﺍﳊﺞ‪.‬‬ ‫ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﻓﺼﻞ‬ ‫)‪ (٦٦٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٠٣ ،١١٠٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٧/٢‬‬ ‫)‪ (٦٦٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٨١‬‬ ‫)‪ (٦٦٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٩٧‬‬


‫‪٢٤١‬‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺧﻄﺒﻪ‬

‫ﻛﺎﻥ ﺇﺫﺍ ﺧﻄﺐ‪ ،‬ﺍﲪﺮ‪‬ﺕ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻋﻼ ﺻﻮﺗ‪‬ﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻏﻀﺒ‪‬ﻪ ﺣﱴ ﻛﺄﻧﻪ ﻣﻨﺬ ‪‬ﺭ ﺟﻴﺶ‪،‬‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ﻭﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ ﹶﻛﻬ‪‬ﺎ‪‬ﺗﲔِ‪ ،‬ﻭ‪‬ﻳ ﹾﻘﺮ‪‬ﻥﹸ ‪‬ﺑْﻴ ‪‬ﻦ ﺃﺻ‪‬ﺒﻌ‪‬ﻴ ِﻪ‬ ‫ﺤﻜﹸ ْﻢ ﻭﻣﺴﺎﻛﻢ( ﻭﻳﻘﻮﻝ‪) :‬ﺑﻌِﺜ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫ﻳﻘﻮﻝ‪ ) :‬‬ ‫ﺏ ﺍﷲ‪ ،‬ﻭ ‪‬ﺧْﻴ ‪‬ﺮ ﺍﳍﺪْﻱ‬ ‫ﺚ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﺴﺒ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﻟ ‪‬ﻮ ْﺳﻄﹶﻰ(‪ .‬ﻭﻳﻘﻮﻝ‪) :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ْﻌﺪ‪ ،‬ﻓﺈ ﱠﻥ ‪‬ﺧْﻴ ‪‬ﺮ ﺍﳊﹶﺪﻳ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﻼﻟﹶﺔ(‪ .‬ﰒ ﻳﻘﻮﻝ‪) :‬ﹶﺃﻧ‪‬ﺎ ﹶﺃ ْﻭﻟﹶﻰ ِﺑ ﹸﻜﻞﱢ‬ ‫ﺿﹶ‬ ‫ﺤ ‪‬ﺪﺛﹶﺎﺗ‪‬ﻬﺎ‪ ،‬ﻭﻛﹸﻞﱠ ﺑِﺪ ‪‬ﻋ ٍﺔ ‪‬‬ ‫ﺤ ‪‬ﻤﺪِ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ﺍ ُﻷﻣﻮ ِﺭ ﻣ‪ْ ‬‬ ‫‪‬ﻫﺪْﻱ ‪‬ﻣ ‪‬‬ ‫)‪(٦٦٧‬‬ ‫ﱄ ﻭﻋﻠ ‪‬ﻲ(‬ ‫ﺿﻴ‪‬ﺎﻋﺎﹰ‪ ،‬ﻓﺈ ﱠ‬ ‫ﺴﻪِ‪ ،‬ﻣ‪‬ﻦ ﺗ ‪‬ﺮ ‪‬ﻙ ﻣ‪‬ﺎﻻﹰ‪ ،‬ﹶﻓﻸَﻫِﻠﻪِ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﺩْﻳ‪‬ﻨﹰﺎ ﺃﹶﻭ ‪‬‬ ‫ﻣ ْﺆ ِﻣ ٍﻦ ِﻣ ْﻦ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫ﺤ ‪‬ﻤﺪ‪ ‬ﺍﻟﹼﻠﻪ ﻭ‪‬ﻳﹾﺜﻨِﻲ ‪‬ﻋﻠﹶﻴﻪِ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﻘﹸﻮ ﹸﻝ‬ ‫ﻭﰲ ﻟﻔﻆ‪ :‬ﻛﺎﻧﺖ ﺧ‪‬ﻄﺒﺔ ﺍﻟﻨﱯ ج ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉﻤ ‪‬ﻌﺔِ‪ ،‬ﻳ ْ‬ ‫ﺻ ْﻮﺗ‪‬ﻪ ﹶﻓ ﹶﺬ ﹶﻛﺮ‪‬ﻩ‪.‬‬ ‫ﻼ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﻗ ْﺪ ‪‬ﻋ ﹶ‬ ‫‪‬ﻋﻠﹶﻰ ﺃﹶﺛ ِﺮ ﺫِﻟ ‪‬‬ ‫ﻀﻞﱠ‬ ‫ﺤ ‪‬ﻤﺪ‪ ‬ﺍﻟﻠﹼﻪ ‪‬ﻭ‪‬ﻳﹾﺜﻨِﻲ ‪‬ﻋﹶﻠْﻴ ِﻪ ِﺑﻤ‪‬ﺎ ﻫ‪ ‬ﻮ ﹶﺃ ْﻫﻠﹸﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﻘﹸﻮ ﹸﻝ‪ ) :‬ﻣ ْﻦ ‪‬ﻳ ْﻬ ِﺪ ﺍﻟﱠﻠﻪ‪ ،‬ﻓﹶﻼ ﻣ‪ِ ‬‬ ‫ﻭﰲ ﻟﻔﻆ‪ :‬ﻳ ْ‬ ‫ﺏ ﺍﻟﻠﱠ ِﻪ(‪.‬‬ ‫ﺚ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﳊﺪِﻳ ِ‬ ‫ﻱ ﹶﻟﻪ‪ ،‬ﻭ ‪‬ﺧﻴْﺮ ﺍ ﹶ‬ ‫ﻼ ﻫ‪‬ﺎ ِﺩ ‪‬‬ ‫ﻀِﻠﻞﹾ‪ ،‬ﻓ ﹶ‬ ‫ﹶﻟﻪ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ‪‬ﻳ ْ‬ ‫ﻼﹶﻟ ٍﺔ ﰲ ﺍﻟﻨ‪‬ﺎ ِﺭ(‪.‬‬ ‫ﻼﹶﻟﺔﹲ‪ ،‬ﻭ ﹸﻛﻞﹼ ﺿ ﹶ‬ ‫ﻭﰲ ﻟﻔﻆ ﻟﻠﻨﺴﺎﺋﻲ‪) :‬ﻭ ﹸﻛ ﹸﻞ ِﺑﺪْﻋ ٍﺔ ﺿ ﹶ‬ ‫)‪(٦٦٨‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺧﻄﺒﺘﻪ ﺑﻌﺪ ﺍﻟﺘﺤﻤﻴ ِﺪ ﻭﺍﻟﺜﻨﺎ ِﺀ ﻭﺍﻟﺘﺸﻬﺪ )ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ْﻌﺪ‪. (‬‬ ‫ﺕ ﺍﳉﻮﺍﻣﻊ‪،‬‬ ‫ﺼ ‪‬ﺮ ﺍﳋﹸﻄﺒﺔ‪ ،‬ﻭﻳﻄﻴﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﻜﺜﺮ ﺍﻟﺬﱢﻛﺮ‪ ،‬ﻭ‪‬ﻳﻘﹾﺼ ‪‬ﺪ ﺍﻟﻜﻠﻤﺎ ِ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻘ ‪‬‬ ‫)‪(٦٦٩‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﺧ ﹾﻄ‪‬ﺒﺘِﻪ‪ ،‬ﻣِﺌ‪‬ﻨ ﹲﺔ ِﻣ ْﻦ ِﻓ ﹾﻘ ِﻬ ‪‬ﻪ( ‪.‬‬ ‫ﻼ ِﺓ ﺍﻟ ‪‬ﺮﺟ‪ِ ‬ﻞ ‪‬ﻭِﻗ ‪‬‬ ‫ﺻﹶ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺇ ﱠﻥ ﻃﹸﻮ ﹶﻝ ‪‬‬ ‫ﻭﻛﺎﻥ ‪‬ﻳ ‪‬ﻌﻠﱢ ‪‬ﻢ ﺃﺻﺤﺎﺑ‪‬ﻪ ﰲ ﺧ‪‬ﻄﺒﺘﻪ ﻗﻮﺍ ِﻋ ‪‬ﺪ ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﺷﺮﺍﺋﻌ‪‬ﻪ‪ ،‬ﻭﻳﺄﻣﺮﻫﻢ‪ ،‬ﻭﻳﻨﻬﺎﻫﻢ ﰲ‬ ‫ﺧﻄﺒﺘﻪ ﺇﺫﺍ ‪‬ﻋﺮ‪‬ﺽ ﻟﻪ ﺃﻣﺮ‪ ،‬ﺃﻭ ‪‬ﻰ‪ ،‬ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﺪﺍﺧﻞ ﻭﻫﻮ ﳜﻄﺐ ﺃﻥ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ)‪.(٦٧٠‬‬ ‫ﺏ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﺎﳉﻠﻮﺱ)‪ .(٦٧١‬ﻭﻛﺎﻥ ﻳﻘﻄ ‪‬ﻊ ﺧﻄﺒﺘﻪ‬ ‫ﻭ‪‬ﻰ ﺍﳌﺘﺨﻄﱢﻲ ﺭِﻗﺎ ‪‬‬ ‫ﻟﻠﺤﺎﺟﺔ ﺗ ْﻌ ِﺮﺽ‪ ،‬ﺃﻭ ﺍﻟﺴﺆﺍ ِﻝ ِﻣ ْﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻴ‪‬ﺠﻴﺒﻪ‪ ،‬ﰒ ﻳﻌﻮﺩ ﺇﱃ ﺧ‪‬ﻄﺒﺘﻪ‪ ،‬ﻓﻴﺘﻤ‪‬ﻬﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺭﲟﺎ ﻧﺰﻝ ﻋﻦ ﺍﳌﻨﱪ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﰒ ﻳﻌﻮ ‪‬ﺩ ﹶﻓ‪‬ﻴِﺘﻤ‪‬ﻬﺎ‪ ،‬ﻛﻤﺎ ﻧﺰﻝ ﻷﺧﺬ ﺍﳊﺴﻦ‬ ‫)‪ (٦٦٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٦٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٨٩ ،١٨٨/٣‬‬ ‫)‪ (٦٦٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٣٥ ،٣٣٤/٢‬‬ ‫)‪ (٦٦٩‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٦٣/٤‬ﻭﻣﺴﻠﻢ )‪.(٨٦٩‬‬ ‫)‪ (٦٧٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٢/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٧٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١١٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(١٠٣/٣‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٦٢‬‬ ‫)‪ (٦٧١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١١٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٠٣/٣‬‬


‫‪٢٤٢‬‬ ‫ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﺄﺧﺬﳘﺎ‪ ،‬ﰒ ‪‬ﺭِﻗ ‪‬ﻲ ‪‬ﻤﺎ ﺍﳌﻨﱪ‪ ،‬ﻓﺄﰎ ﺧﻄﺒﺘﻪ)‪.(٦٧٢‬‬ ‫ﺲ ﻳﺎ ﻓﻼﻥ‪ ،‬ﺻ ﱢﻞ ﻳﺎ ﻓﹸﻼﻥ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺪﻋﻮ ﺍﻟﺮﺟﻞ ﰲ ﺧﻄﺒﺘﻪ‪ :‬ﺗﻌﺎ ﹶﻝ ﻳﺎ ﻓﻼﻥ‪ ،‬ﺍﺟِﻠ ْ‬ ‫ﻯ ﻣﻨﻬﻢ ﺫﺍ ﻓﺎﻗﺔ ﻭﺣﺎﺟﺔ‪ ،‬ﺃﻣﺮﻫﻢ‬ ‫ﻭﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ﲟﻘﺘﻀﻰ ﺍﳊﺎﻝ ﰲ ﺧﻄﺒﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﺭﺃ ‪‬‬ ‫ﺑﺎﻟﺼﺪﻗﺔ‪ ،‬ﻭﺣﻀﻬﻢ ﻋﻠﻴﻬﺎ)‪.(٦٧٣‬‬ ‫ﺴﺒ‪‬ﺎﺑ‪‬ﺔ ﰲ ﺧﻄﺒﺘﻪ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺩﻋﺎﺋﻪ)‪.(٦٧٤‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺸﲑ ﺑﺄﺻﺒﻌﻪ ﺍﻟ ‪‬‬ ‫ﻂ ﺍﳌﻄﺮ ﰲ ﺧﻄﺒﺘﻪ)‪.(٦٧٥‬‬ ‫ﺤﹶ‬ ‫ﻭﻛﺎﻥ ﻳﺴﺘﺴﻘﻲ ‪‬ﻢ ﺇﺫﺍ ﹶﻗ ‪‬‬ ‫ﻭﻛﺎﻥ ﳝﻬﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺣﱴ ﳚﺘﻤ ‪‬ﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ‪ ،‬ﺧﺮﺝ ﺇﻟﻴﻬﻢ ﻭﺣﺪ‪‬ﻩ ﻣﻦ‬ ‫ﻏﲑ ﺷﺎﻭﻳﺶ ﻳﺼﻴﺢ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻻ ﻟﺒﺲ ﻃﻴﻠﺴﺎﻥ‪ ،‬ﻭﻻ ﻃﺮﺣﺔ‪ ،‬ﻭﻻ ﺳﻮﺍﺩ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ‬ ‫ﺱ ﺑﻮﺟﻬﻪ‪ ،‬ﻭﺳﻠﱠﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﱂ ﻳﺪﻉ‬ ‫ﺻﻌِﺪ ﺍﳌﻨﱪ‪ ،‬ﺍﺳﺘﻘﺒﻞ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﳌﺴﺠﺪ‪ ،‬ﺳﻠﱠﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬‬ ‫ﻣﺴﺘﻘﺒ ﹶﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﰒ ﳚﻠِﺲ‪ ،‬ﻭﻳﺄﺧﺬ ﺑﻼ ﹲﻝ ﰲ ﺍﻷﺫﺍﻥ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻍ‪ .‬ﻣﻨﻪ‪ ،‬ﻗﺎﻡ ﺍﻟﻨﱯ ج ﻓﺨﻄﺐ‬ ‫ﻣﻦ ﻏﲑ ﻓﹶﺼ ٍﻞ ﺑﲔ ﺍﻷﺫﺍﻥ ﻭﺍﳋﻄﺒﺔ‪ ،‬ﻻ ﺑﺈﻳﺮﺍﺩ ﺧﱪ ﻭﻻ ﻏﲑﻩ‪.‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻳﺄﺧﺬ ﺑﻴﺪﻩ ﺳﻴﻔﹰﺎ ﻭﻻ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻌ‪‬ﺘﻤِﺪ ﻋﻠﻰ ﻗﻮﺱ ﺃﻭ ﻋﺼﹰﺎ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﺘ‪‬ﺨﺬ ﺍﳌﻨﱪ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﳊﺮﺏ ﻳ‪‬ﻌﺘﻤﺪ ﻋﻠﻰ ﻗﻮﺱ‪ ،‬ﻭﰲ ﺍﳉﻤﻌﺔ ﻳﻌﺘﻤِﺪ ﻋﻠﻰ ﻋﺼﺎ)‪ .(٦٧٦‬ﻭﱂ‬ ‫ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺳﻴﻒ‪ ،‬ﻭﻣﺎ ﻳﻈﻨﻪ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺴﻴﻒ‬ ‫ﻁ ﺟﻬﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ‬ ‫ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻳﻦ ﻗﺎﻡ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﹶﻓﻤِﻦ ﻓﹶﺮ ِ‬ ‫ﺑﻌﺪ ﺍﲣﺎﺫ ﺍﳌﻨﱪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻗﺎﻩ ﺑﺴﻴﻒ‪ ،‬ﻭﻻ ﻗﻮﺱ‪ ،‬ﻭﻻ ﻏﲑﻩ‪ ،‬ﻭﻻ ﻗﺒﻞ ﺍﲣﺎﺫﻩ ﺃﻧﻪ ﺃﺧﺬ ﺑﻴﺪﻩ‬ ‫ﺳﻴﻔﹰﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻌﺘﻤِﺪ ﻋﻠﻰ ﻋﺼﺎ ﺃﻭ ﻗﻮﺱ‪.‬‬ ‫ﺙ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻗﺒ ِﻞ ﺍﲣﺎﺫﻩ ﳜﻄﹸﺐ ﺇﱃ ﺟِﺬﻉ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ‬ ‫ﻭﻛﺎﻥ ﻣﻨﱪﻩ ﺛﻼ ﹶ‬ ‫ﳉ ﹾﺬﻉ‪ ‬ﺣﻨﻴﻨﹰﺎ ﲰﻌﻪ ﺃﻫﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﱰﻝ ﺇﻟﻴﻪ ج ﻭﺿﻤ‪‬ﻪ)‪ (٦٧٧‬ﻗﺎﻝ‬ ‫ﲢﻮ‪‬ﻝ ﺇﱃ ﺍﳌﻨﱪ‪ ،‬ﺣ ‪‬ﻦ ﺍ ِ‬ ‫)‪ (٦٧٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٧٧٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٠٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٠٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(٣٦٠٠‬‬ ‫)‪ (٦٧٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٠١٧‬‬ ‫)‪ (٦٧٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٠٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٠٨/٣‬‬ ‫)‪ (٦٧٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٤٢/٢‬‬ ‫)‪ (٦٧٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٩٦‬‬ ‫)‪ (٦٧٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٤/٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٠٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٠٢/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١٤١٧‬‬


‫‪٢٤٣‬‬ ‫ﺃﻧﺲ‪ :‬ﺣ ‪‬ﻦ ﳌﺎ ﻓﻘﺪ ﻣﺎ ﻛﺎﻥ ﻳﺴﻤﻊ ﻣﻦ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻓﻘﺪﻩ ﺍﻟﺘﺼﺎﻕ ﺍﻟﻨﱯ ج‪.‬‬ ‫ﻭﱂ ﻳ‪‬ﻮﺿﻊ ﺍﳌﻨﱪ ﰲ ﻭﺳﻂ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺇﳕﺎ ﻭﺿﻊ ﰲ ﺟﺎﻧﺒﻪ ﺍﻟﻐﺮﰊ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﳊﺎﺋﻂ‪،‬‬ ‫ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﺎﺋﻂ ﻗﺪﺭ ﳑﺮ ﺍﻟﺸﺎﺓ)‪.(٦٧٨‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺟﻠﺲ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ج ﰲ ﻏﲑ ﺍﳉﻤﻌﺔ‪ ،‬ﺃﻭ ﺧﻄﺐ ﻗﺎﺋﻤﹰﺎ ﰲ ﺍﳉﻤﻌﺔ‪ ،‬ﺍﺳﺘﺪﺍﺭ‬ ‫ﺃﺻﺤﺎﺑ‪‬ﻪ ﺇﻟﻴﻪ ﺑﻮﺟﻮﻫﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻭﺟﻬﻪ ج ﻗِﺒﻠﹶﻬﻢ ﰲ ﻭﻗﺖ ﺍﳋﻄﺒﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻡ ﻓﻴﺨﻄﺐ‪ ،‬ﰒ ﳚﻠِﺲ ﺟﻠﺴﺔ ﺧﻔﻴﻔﺔ‪ ،‬ﰒ ﻳﻘﻮﻡ‪ ،‬ﻓﻴﺨﻄﺐ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻍ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﺃﺧﺬ ﺑﻼﻝ ﰲ ﺍﻹِﻗﺎﻣﺔ‪ .‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻧ‪‬ﻮ ﻣﻨﻪ‪ ،‬ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻹِﻧﺼﺎﺕ‪ ،‬ﻭﲣﱪﻫﻢ‬ ‫ﲨﻌ‪‬ﺔ ﹶﻟﻪ‪.(٦٨٠)(‬‬ ‫ﻼ ‪‬‬ ‫ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻗﹶﺎ ﹶﻝ ﻟِﺼﺎﺣﺒﻪ‪ :‬ﹶﺃْﻧﺼِﺖ ﹶﻓ ﹶﻘ ْﺪ ﹶﻟﻐ‪‬ﺎ)‪ .(٦٧٩‬ﻭﻳﻘﻮﻝ‪ ) :‬ﻣ ْﻦ ﹶﻟﻐ‪‬ﺎ ﹶﻓ ﹶ‬ ‫ﺤ ِﻤﻞﹸ ﺃﹶﺳﻔﹶﺎﺭﺍﹰ‪،‬‬ ‫ﳊﻤ‪‬ﺎ ِﺭ ‪‬ﻳ ْ‬ ‫ﺨ ﹸﻄﺐ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ﹶﻛ ‪‬ﻤﹶﺜ ِﻞ ﺍ ِ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﻣ‪‬ﻦ ‪‬ﺗ ﹶﻜﻠﱠ ‪‬ﻢ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﳉ ‪‬ﻤﻌ‪‬ﺔ ﻭﺍﻹِﻣﺎﻡ‪ ‬ﻳ ْ‬ ‫ﻭﺍﹶﻟﺬِﻱ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﻟﹶﻪ‪ :‬ﺃﻧْﺼﺖ ﹶﻟْﻴﺴ‪‬ﺖ ﹶﻟﻪ‪ ‬ﺟ ‪‬ﻤﻌ‪‬ﺔ(‪ .‬ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﰊ ﺑﻦ ﻛﻌﺐ‪ :‬ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮﻡ ﺍﳉﻤﻌﺔ )ﺗﺒﺎﺭﻙ( ﻭﻫﻮ ﻗﺎﺋﻢ‪ ،‬ﻓﺬﻛﱠﺮﻧﺎ‬ ‫ﺑﺄﻳ‪‬ﺎﻡ ﺍﷲ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻭ ﺃﺑﻮ ﺫﺭ ﻳ‪‬ﻐ ِﻤﺰ‪‬ﱐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﱴ ﺃﹸﻧ ِﺰﹶﻟ ْ‬ ‫ﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ؟ ﻓﺈﱐ ﱂ‬ ‫ﺃﲰﻌﻬﺎ ﺇﱃ ﺍﻵَﻥ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﻟﻴﻪ ﺃﻥ ﺍﺳﻜﺖ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻓﻮﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺘ‪‬ﻚ ﻣﱴ ﺃﹸﻧﺰﻟﺖ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻮﺭﺓ ﻓﻠﻢ ﲣﱪﱐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧ‪‬ﻪ ﻟﻴﺤﺴﻦ ﻟﻚ ﻣﻦ ﺻﻼﺗﻚ ﺍﻟﻴﻮﻡ ﺇﻻ ﻣﺎ ﻟﻐﻮﺕ‪ ،‬ﻓﺬﻫﺐ ﺇﱃ‬ ‫ﺻﺪ‪‬ﻕ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻓﺬﻛﺮ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﱪﻩ ﺑﺎﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﺃﹸﰊ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج‪ ) :‬‬ ‫ﰊ()‪ .(٦٨١‬ﺫﻛﺮﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﺃﺻﻠﻪ ﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ(‪.‬‬ ‫ﺃ‪‬‬ ‫ﳉ ‪‬ﻤﻌ‪‬ﺔ ﺛﹶﻼﹶﺛﺔﹸ ‪‬ﻧﻔﹶﺮ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ ﺣ‪‬ﻀﺮ‪‬ﻫﺎ ﻳ‪‬ﻠﻐ‪‬ﻮ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺣﻈﹸﻪ ﻣﻨﻬﺎ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‬ ‫ﺤﻀ‪‬ﺮ ﺍ ﹸ‬ ‫ﻭﻗﺎﻝ ج‪) :‬ﻳ ْ‬ ‫ﻀ ‪‬ﺮﻫﺎ ‪‬ﻳﺪْﻋﻮ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺭﺟ‪‬ﻞﹸ ﺩ‪‬ﻋﺎ ﺍﻟﻠﹼﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﺇﻥ ﺷ‪‬ﺎ َﺀ ﹶﺃ ْﻋﻄﹶﺎﻩ‪ ،‬ﻭﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻪْ‪ ،‬ﻭﺭ‪‬ﺟ ﹲﻞ‬ ‫‪‬ﺣ ‪‬‬ ‫ﺕ ‪‬ﻭﺳ‪‬ﻜﹸﻮﺕٍ‪ ،‬ﻭﹶﻟ ْﻢ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫‪‬ﺣﻀ‪‬ﺮﻫ‪‬ﺎ ﺑﺈﻧْﺼﺎ ٍ‬ ‫ﺴِﻠﻢٍ‪ ،‬ﻭﹶﻟ ْﻢ ﻳ‪ْ ‬ﺆ ِﺫ ﺃﺣﺪﺍﹰ‪ ،‬ﻓﹶﻬﻲ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹲﺓ ﻟﻪ ﺇﱃ‬ ‫ﺨﻂﱠ ‪‬ﺭﹶﻗ‪‬ﺒ ﹶﺔ ‪‬ﻣ ْ‬ ‫ﻚ ﺃﻥ ﺍﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭ ‪‬ﺟ ﹶﻞ ﻳﻘﻮﻝ‪﴿ :‬ﻣ‪‬ﻦ ﺟ‪‬ﺎ َﺀ‬ ‫‪‬ﻳ ْﻮ ِﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ ﺍﻟﱵ ﺗ‪‬ﻠﻴﻬﺎ‪ ،‬ﻭ‪‬ﺯﻳﺎﺩ‪‬ﺓ ﺛﹶﻼﹶﺛ ﹶﺔ ﺃﻳْﺎﻡٍ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫)‪(٦٨٢‬‬ ‫ﺸﺮ‪ ‬ﺃﻣﺜﹶﺎﻟِﻬﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ ،([١٦٠ :‬ﺫﻛﺮﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬ ‫ﺴ‪‬ﻨ ِﺔ ﹶﻓﹶﻠﻪ‪ ‬ﻋ ْ‬ ‫ﳊ‪‬‬ ‫ﺑِﺎ ﹶ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻓﺮﻍ ﺑﻼﻝ ﻣﻦ ﺍﻷﺫﺍﻥ‪ ،‬ﺃﺧﺬ ﺍﻟﻨﱯ ج ﰲ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﱂ ﻳﻘﻢ ﺃﺣ ‪‬ﺪ ﻳﺮﻛﻊ‬ ‫)‪ (٦٧٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٥/١‬ﻭﻣﺴﻠﻢ )‪ ،(٥٠٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٠٨٢‬‬ ‫)‪ (٦٧٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٣/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٥١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١١٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٠٤/٣‬‬ ‫)‪ (٦٨٠‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٧١٩‬‬ ‫)‪ (٦٨١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٤٣/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١١١‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٥٧٧‬‬ ‫)‪ (٦٨٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢١٤/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١١٣‬‬


‫‪٢٤٤‬‬ ‫ﺭﻛﻌﺘﲔ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻷﺫﺍ ﹸﻥ ﺇﻻ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﻌﺔ ﻛﺎﻟﻌﻴﺪ‪ ،‬ﻻ ‪‬ﺳﻨ‪‬ﺔ ﳍﺎ‬ ‫ﺴﻨ‪‬ﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﳜﺮﺝ ﻣِﻦ ﺑﻴﺘﻪ‪،‬‬ ‫ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﺻ ‪‬ﺢ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻋﻠﻴﻪ ﺗﺪﻝﱡ ﺍﻟ ‪‬‬ ‫ﱯ ج ﰲ ﺍﳋﻄﺒﺔ ﻣﻦ ﻏﲑ‬ ‫ﻓﺈﺫﺍ ‪‬ﺭﻗِﻲ ﺍﳌﻨﱪ‪ ،‬ﺃﺧﺬ ﺑﻼ ﹲﻝ ﰲ ﺃﺫﺍﻥ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻛﻤﻠﻪ‪ ،‬ﺃﺧﺬ ﺍﻟﻨ ‪‬‬ ‫ﺴﻨ‪‬ﺔ؟! ﻭﻣﻦ ﻇﻦ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻓﺮﻍ‬ ‫ﻓﺼﻞ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻥ ﺭﹶﺃ ‪‬‬ ‫ﻱ ﻋﲔ‪ ،‬ﻓﻤﱴ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺼﻠﻮﻥ ﺍﻟ ‪‬‬ ‫ﺴﻨ‪‬ﺔ‪،‬‬ ‫ﺑﻼﻝ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻣﻦ ﺍﻷﺫﺍﻥ‪ ،‬ﻗﺎﻣﻮﺍ ﻛﻠﱡﻬﻢ‪ ،‬ﻓﺮﻛﻌﻮﺍ ﺭﻛﻌﱳ‪ ،‬ﻓﻬﻮ ﺃﺟﻬ ﹸﻞ ﺍﻟﻨﺎﺱ ﺑﺎﻟ ‪‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺃﻧﻪ ﻻ ‪‬ﺳﻨ‪‬ﺔ ﻗﺒﻠﻬﺎ‪ ،‬ﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‪،‬‬ ‫ﻭﺃﺣ ‪‬ﺪ ﺍﻟﻮﺟﻬﲔ ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﳍﺎ ‪‬ﺳﻨ‪‬ﺔ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﺃ‪‬ﺎ ﻇﻬ ‪‬ﺮ ﻣﻘﺼﻮﺭﺓ‪ ،‬ﻓﻴﺜﺒﺖ ﳍﺎ ﺃﺣﻜﺎ ‪‬ﻡ‬ ‫ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻫﺬﻩ ﺣﺠﺔ ﺿﻌﻴﻔﺔ ﺟﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﳉﻤﻌﺔ ﺻﻼ ﹲﺓ ﻣﺴﺘﻘِﻠﺔ ﺑﻨﻔﺴﻬﺎ ﺗ‪‬ﺨﺎﻟﻒ ﺍﻟﻈﻬﺮ ﰲ‬ ‫ﻕ ﻣﺴﺄﻟﺔ‬ ‫ﺍﳉﻬﺮ‪ ،‬ﻭﺍﻟﻌﺪﺩ‪ ،‬ﻭﺍﳋﻄﺒﺔ‪ ،‬ﻭﺍﻟﺸﺮﻭﻁ ﺍﳌﻌﺘﱪﺓ ﳍﺎ‪ ،‬ﻭﺗ‪‬ﻮﺍﻓﻘﻬﺎ ﰲ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻟﻴﺲ ﺇﳊﺎ ‪‬‬ ‫ﺍﻟﱰﺍﻉ ﲟﻮﺍﺭﺩ ﺍﻻﺗﻔﺎﻕ ﺃﻭﱃ ﻣﻦ ﺇﳊﺎﻗﻬﺎ ﲟﻮﺍﺭﺩ ﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﺑﻞ ﺇﳊﺎﻗﻬﺎ ﲟﻮﺍﺭﺩ ﺍﻻﻓﺘﺮﺍﻕ ﺃﻭﱃ‪،‬‬ ‫ﻷ‪‬ﺎ ﺃﻛﺜﺮ ﳑﺎ ﺍﺗﻔﻘﺎ ﻓﻴﻪ‪.‬‬ ‫ﺴﻨ‪‬ﺔ‬ ‫ﺴﻨ‪‬ﺔ ﳍﺎ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻗﻴﺎﺱ ﻓﺎﺳﺪ‪ ،‬ﻓﺈﻥ ﺍﻟ ‪‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟ ‪‬‬ ‫ﻣﺎ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ﻋﻦ ﺍﻟﻨﱯ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ‪ ،‬ﺃﻭ ﺳ‪‬ﻨﺔ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻣﺴﺄﻟﺘﻨﺎ‬ ‫ﺐ‬ ‫ﺕ ﺍﻟﺴﻨﻦ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﳑﺎ ﺍﻧﻌﻘﺪ ﺳﺒ ‪‬‬ ‫ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺇﺛﺒﺎ ‪‬‬ ‫ﺴﻨ‪‬ﺔ‪ ،‬ﻭﻧﻈ ‪‬ﲑ ﻫﺬﺍ‪ ،‬ﺃﻥ‬ ‫ﻓﻌﻠﻪ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ج‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻔﻌﻠﻪ ﻭﱂ ﻳﺸﺮﻋﻪ‪ ،‬ﻛﺎﻥ ﺗﺮﻛﹸﻪ ﻫﻮ ﺍﻟ ‪‬‬ ‫ﻳ‪‬ﺸﺮﻉ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ ﺳﻨﺔ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺼﺤﻴ ‪‬ﺢ ﺃﻧﻪ ﻻ ﻳﺴﻦ‬ ‫ﺍﻟﻐﺴﻞ ﻟﻠﻤﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ‪ ،‬ﻭﻻ ﻟِﺮﻣﻲ ﺍﳉﻤﺎﺭ‪ ،‬ﻭﻻ ﻟﻠﻄﻮﺍﻑ‪ ،‬ﻭﻻ ﻟﻠﻜﺴﻮﻑ‪ ،‬ﻭﻻ‬ ‫ﻟﻼﺳﺘﺴﻘﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﻨﱯ ج ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﱂ ﻳﻐﺘﺴﻠﻮﺍ ﻟﺬﻟﻚ ﻣﻊ ﻓﻌﻠﻬﻢ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﲟﺎ ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ( ﻓﻘﺎﻝ‪ :‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻗﺒﻞ‬ ‫ﺍﳉﻤﻌﺔ ﻭﺑﻌﺪﻫﺎ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻳ‪‬ﻮﺳﻒ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ‬ ‫ﺍﻟﻨﱯ ج‪ ،‬ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻗﺒ ﹶﻞ ﺍﻟﻈﱡﻬﺮ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺭﻛﻌﺘﲔ ﰲ‬ ‫ﺼﺮِﻑ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ‬ ‫ﺑﻴﺘﻪ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳ‪‬ﺼﻠﻲ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﺣﱴ ﻳﻨ ‪‬‬ ‫ﺕ ﺍﻟﺴﻨﺔ ﻗﺒﻞ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺭﻛﻌﺘﲔ)‪ (٦٨٣‬ﻭﻫﺬﺍ ﻻ ﺣ‪‬ﺠﺔ ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺮﺩ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺇﺛﺒﺎ ‪‬‬ ‫ﻣﺮﺍﺩ‪‬ﻩ ﺃﻧﻪ ﻫﻞ ﻭﺭﺩ ﰲ ﺍﻟﺼﻼﺓ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﺷﻲﺀ؟ ﰒ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻱ‪ :‬ﺃﻧﻪ ﱂ‬ ‫)‪ (٦٨٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٥٤/٢‬‬


‫‪٢٤٥‬‬ ‫ﻳ‪‬ﺮﻭ ﻋﻨﻪ ﻓﻌ ﹸﻞ ﺍﻟﺴﻨﺔ ﺇﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﱂ ﻳﺮﺩ ﻗﺒﻠﻬﺎ ﺷﻲﺀ‪.‬‬ ‫ﻭﻫﺬﺍ ﻧﻈﲑ ﻣﺎ ﻓﻌﻞ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﻭﺑﻌﺪﻫﺎ‪،‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻌﻠﱠﻰ‪ :‬ﲰﻌﺖ ﺳﻌﻴﺪﹰﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟﻌﻴﺪ)‪ .(٦٨٤‬ﰒ ﺫﻛﺮ‬ ‫ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﱯ ج ﺧﺮﺝ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﱂ‬ ‫ﻳﺼﻞ ﻗﺒﻠﹶﻬﻤﺎ ﻭﻻ ﺑﻌﺪ‪‬ﳘﺎ ﻭﻣﻌﻪ ﺑﻼﻝ ﺍﳊﺪﻳﺚ)‪.(٦٨٥‬‬ ‫ﻓﺘﺮﺟﻢ ﻟﻠﻌﻴﺪ ﻣﺜ ﹶﻞ ﻣﺎ ﺗﺮﺟﻢ ﻟﻠﺠﻤﻌﺔ‪ ،‬ﻭﺫﻛﺮ ﻟﻠﻌﻴﺪ ﺣﺪﻳﺜﹰﺎ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺸﺮﻉ‬ ‫ﺍﻟﺼﻼ ﹸﺓ ﻗﺒﻠﹶﻬﺎ ﻭﻻ ﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺮﺍﺩﻩ ﻣﻦ ﺍﳉﻤﻌﺔ ﻛﺬﻟﻚ‪.‬‬ ‫ﻭﻗﺪ ﻇﻦ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻥ ﺍﳉﻤﻌﺔ ﳌﺎ ﻛﺎﻧﺖ ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻟﻈﻬﺮ‪ -‬ﻭﻗﺪ ﺫﻛﺮ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﺍﻟﺴﻨﺔ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻭﺑﻌﺪﻫﺎ ‪ -‬ﺩ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﻌﺔ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ‪) :‬ﻭﻛﺎﻥ ﻻ ﻳ‪‬ﺼﻠﻲ‬ ‫ﻑ( ﺑﻴﺎﻧﹰﺎ ﳌﻮﺿﻊ ﺻﻼﺓ ﺍﻟﺴﻨﺔ ﺑﻌﺪ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺃﻧﻪ ﺑﻌﺪ ﺍﻻﻧﺼﺮﺍﻑ‪،‬‬ ‫ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﺣﱴ ﻳﻨﺼ ِﺮ ‪‬‬ ‫ﺚ ﺍﺑﻦ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻈﻦ ﻏﻠﻂ ﻣﻨﻪ‪ ،‬ﻷﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺪ ﺫﻛﺮ ﰲ ﺑﺎﺏ ﺍﻟﺘﻄﻮﻉ ﺑﻌﺪ ﺍﳌﻜﺘﻮﺑﺔ ﺣﺪﻳ ﹶ‬ ‫ﲔ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺳﺠﺪﺗﲔ ﺑﻌ ‪‬ﺪ‬ ‫ﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ‪‬ﺳﺠْﺪﺗ ِ‬ ‫ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﺻﻠﻴ ‪‬‬ ‫)‪(٦٨٦‬‬ ‫ﲔ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ‪.‬‬ ‫ﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺳﺠﺪﺗ ِ‬ ‫ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺳﺠﺪﺗﲔ ﺑﻌ ‪‬ﺪ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺳﺠﺪﺗ ِ‬ ‫ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﳉﻤﻌﺔ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺻﻼ ﹲﺓ ﻣﺴﺘ ِﻘﻠﹶﺔ ﺑﻨﻔﺴﻬﺎ ﻏﲑ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺇﻻ ﱂ ﳛﺘﺞ‬ ‫ﺖ ﺍﺳﻢ ﺍﻟﻈﻬﺮ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﺬﻛﺮ ﳍﺎ ﺳﻨ ﹰﺔ ﺇﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻧﻪ ﻻ ﺳﻨﺔ‬ ‫ﺇﱃ ﺫِﻛﺮﻫﺎ ﻟِﺪﺧﻮﳍﺎ ﲢ ‪‬‬ ‫ﳍﺎ ﻗﺒﻠﻬﺎ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﲟﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺟﺎﺑﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀ‬ ‫ﺖ ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘﻴْﻦ ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﺗﺠِﻲﺀَ؟(‬ ‫ﺻﻠﱠْﻴ ‪‬‬ ‫ﺐ ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﹶﺃ ‪‬‬ ‫‪‬ﺳﻠﹶﻴﻚ ﺍﻟﻐ‪‬ﻄﻔﺎﱐ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﳜﻄ ‪‬‬ ‫ﺠﻮ‪‬ﺯ ﻓﻴﻬﻤﺎ(‪ .‬ﻭﺇﺳﻨﺎﺩﻩ ﺛﻘﺎﺕ)‪.(٦٨٧‬‬ ‫ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪) :‬ﻓﹶﺼ ﱢﻞ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴ ِﻦ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﻗﻮﻟﻪ‪) :‬ﻗﺒﻞ ﺃﻥ ﲡﻲﺀ( ﻳﺪﻝ ﻋﻦ ﺃﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ‬ ‫ﺳﻨﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ .‬ﻗﺎﻝ‪ :‬ﺷﻴﺨﻨﺎ ﺣﻔﻴﺪ‪‬ﻩ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻭﻫﺬﺍ ﻏﻠﻂ‪،‬‬ ‫ﻭﺍﳊﺪﻳﺚ ﺍﳌﻌﺮﻭﻑ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﺭﺟﺎﻝ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻭﺭﺳﻮﻝ‬ ‫)‪ (٦٨٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٩٦/٢‬‬ ‫)‪ (٦٨٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٩٦/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٨٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٣/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١١٥٩‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٩١‬‬ ‫)‪ (٦٨٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤١١/٣‬‬ ‫)‪ (٦٨٧‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١١١٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١١٦‬‬


‫‪٢٤٦‬‬ ‫ﺖ( ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﹶﻓﺼ‪‬ﻞ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘﻴْﻦ)‪ .(٦٨٨‬ﻭﻗﺎﻝ‪) :‬ﺇﺫﺍ ﺟﺎﺀ‬ ‫ﺍﻟﻠﹼﻪ ج ﳜﻄﺐ‪ ،‬ﻓﻘﺎﻝ )ﺃﹶﺻﻠﱠْﻴ ‪‬‬ ‫ﺠ ‪‬ﻮ ْﺯ ﻓﻴﻬﻤﺎ()‪ .(٦٨٩‬ﻓﻬﺬﺍ ﻫﻮ‬ ‫ﺨ ﹸﻄﺐ‪ ،‬ﻓﹶﻠ‪‬ﻴ ْﺮ ﹶﻛ ْﻊ ‪‬ﺭ ﹾﻛ ‪‬ﻌ‪‬ﺘْﻴﻦِ‪ ،‬ﻭﻟﹾﻴ‪‬ﺘ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﺍﳉﹸﻤ‪ ‬ﻌ ﹶﺔ ﻭﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﻳ ْ‬ ‫ﺍﶈﻔﻮﻅ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻓﺮﺍﺩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻏ ‪‬ﲑ ﺻﺤﻴﺤﺔ‪ ،‬ﻫﺬﺍ ﻣﻌﲎ ﻛﻼﻣﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﳊﺠ‪‬ﺎﺝ ﺍﳊﺎﻓﻆ ﺍﳌﺰﻱ‪ :‬ﻫﺬﺍ ﺗﺼﺤﻴﻒ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺇﳕﺎ ﻫﻮ‬ ‫ﺏ ﺍﺑ ِﻦ ﻣﺎﺟﻪ ﺇﳕﺎ ﺗﺪﺍﻭﻟﺘﻪ ﺷﻴﻮﺥ‬ ‫ﺖ ﻗﺒﻞ ﺃﻥ ﲡﻠﺲ( ﻓﻐﻠﻂ ﻓﻴﻪ ﺍﻟﻨﺎﺳ ‪‬ﺦ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻭﻛﺘﺎ ‪‬‬ ‫)ﺃﺻﻠﻴ ‪‬‬ ‫ﱂ ﻳﻌﺘﻨﻮﺍ ﺑﻪ‪ ،‬ﲞﻼﻑ ﺻﺤﻴﺤﻲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﳊﻔﺎﻅ ﺗﺪﺍﻭﻟﻮﳘﺎ‪ ،‬ﻭﺍﻋ‪‬ﺘ‪‬ﻨﻮْﺍ‬ ‫ﻁ ﻭﺗﺼﺤﻴﻒ‪.‬‬ ‫ﺑﻀﺒﻄﻬﻤﺎ ﻭﺗﺼﺤﻴﺤﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﺬﻟﻚ ﻭﻗﻊ ﻓﻴﻪ ﺃﻏﻼ ﹲ‬ ‫ﻗﻠﺖ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﻋ‪‬ﺘ‪‬ﻨﻮْﺍ ﺑﻀﺒﻂ ﺳﻨﻦ ﺍﻟﺼﻼﺓ ﻗﺒﻠﻬﺎ ﻭﺑﻌﺪﻫﺎ‪،‬‬ ‫ﺚ‬ ‫ﻭﺻﻨﻔﻮﺍ ﰲ ﺫﻟﻚ ﻣﻦ ﺃﻫﻞ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺴﻨﻦ ﻭﻏﲑﻫﺎ‪ ،‬ﱂ ﻳﺬﻛﺮ ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬ ‫ﰲ ﺳﻨﺔ ﺍﳉﻤﻌﺔ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﻭﻩ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﻓﻌﻞ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﻭﺍﻹِﻣﺎﻡ ﻋﻠﻰ ﺍﳌﻨﱪ‪،‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ ﻣﻦ ﻣﻨﻊ ﻣِﻦ ﻓﻌﻠﻬﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﻲ ﺳﻨ ﹶﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻟﻜﺎﻥ‬ ‫ﺫﻛﺮﻫﺎ ﻫﻨﺎﻙ‪ ،‬ﻭﺍﻟﺘﺮﲨ ﹸﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺣﻔﻈﹸﻬﺎ‪ ،‬ﻭﺷﻬﺮﺗ‪‬ﻬﺎ ﺃﻭﱃ ﻣﻦ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ‬ ‫ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﱂ ﻳﺄﻣﺮ ‪‬ﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﺇﻻ ﺍﻟﺪﺍﺧﻞ ﻷﺟﻞ ﺃ‪‬ﺎ ﲢﻴ ﹸﺔ ﺍﳌﺴﺠﺪ‪ .‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﺳﻨﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻷﻣﺮ ‪‬ﺎ ﺍﻟﻘﺎﻋﺪﻳﻦ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﱂ ﳜﺺ ‪‬ﺎ ﺍﻟﺪﺍﺧﻞ ﻭﺣﺪﻩ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﲟﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ(‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺴﺪ‪‬ﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳ‪‬ﻄﻴﻞ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻳ‪‬ﺼﻠﻲ‬ ‫ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﺣﺪﺙ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ)‪ .(٦٩٠‬ﻭﻫﺬﺍ ﻻ ﺣﺠﺔ‬ ‫ﻓﻴﻪ ﻋﻠﻰ ﺃﻥ ﻟﻠﺠﻤﻌﺔ ﺳﻨ ﹰﺔ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ‪ :‬ﺃﻧﻪ‬ ‫ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺍﻟﺮﻛﻌﺘﲔ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﰲ ﺑﻴﺘﻪ ﻻ ﻳ‪‬ﺼﻠﻴﻬﻤﺎ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻀﻞ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺑﻌﺪ‬ ‫ﺍﳉﻤﻌﺔ ﺭﻛﻌﺘﲔ ﰲ ﺑﻴﺘﻪ‪ .‬ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﲟﻜﺔ‪ ،‬ﻓﺼﻠﻰ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﺗﻘﺪﻡ‪ ،‬ﻓﺼﻠﹼﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺗﻘﺪﻡ ﻓﺼﻠﱠﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﺻﻠﻰ ﺍﳉﻤﻌﺔ‪ ،‬ﰒ ﺭﺟﻊ‬ ‫ﺇﱃ ﺑﻴﺘﻪ‪ ،‬ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﱂ ﻳ‪‬ﺼﻞ ﺑﺎﳌﺴﺠﺪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬ ‫)‪ (٦٨٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٢/٢‬ﻭﻣﺴﻠﻢ )‪.(٨٧٥‬‬ ‫)‪ (٦٨٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١١٧‬‬ ‫)‪ (٦٩٠‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٢٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١١٣/٣‬‬


‫‪٢٤٧‬‬ ‫ﻉ‬ ‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻔﻌﻞ ﺫﻟﻚ)‪ .(٦٩١‬ﻭﺃﻣﺎ ﺇﻃﺎﻟﺔ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﺗﻄﻮ ‪‬‬ ‫ﻣﻄﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻭﱃ ﳌﻦ ﺟﺎﺀ ﺇﱃ ﺍﳉﻤﻌﺔ ﺃﻥ ﻳﺸﺘﻐِﻞ ﺑﺎﻟﺼﻼﺓ ﺣﱴ ﳜﺮﺝ ﺍﻹِﻣﺎﻡ‪ ،‬ﻛﻤﺎ‬ ‫ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻧ‪‬ﺒﻴﺸﺔ ﺍﳍﺬﱄ ﻋﻦ ﺍﻟﻨﱯ ج‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ج‪) :‬ﻣﻦ ﺍﻏﺘﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﰒ ﺃﺗﻰ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺼﻠﱠﻰ ﻣﺎ‬ ‫ﻍ ﺍﻹﻣﺎ ‪‬ﻡ ﻣﻦ ﺧ‪‬ﻄﺒﺘﻪ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﻲ ﻣﻌﻪ‪ ،‬ﻏﹸ ِﻔ ‪‬ﺮ ﻟﻪ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ‬ ‫ﺖ ﺣﱴ ﻳ‪‬ﻔ ‪‬ﺮ ﹶ‬ ‫ﻗﹸ ‪‬ﺪ ‪‬ﺭ ﻟﻪ‪ ،‬ﰒ ﺃﻧﺼ ‪‬‬ ‫ﺍﳉﻤﻌﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻓﻀﻞ ﺛﻼﺛﺔ ﺃﻳ‪‬ﺎ ٍﻡ()‪ .(٦٩٢‬ﻭﰲ ﺣﺪﻳﺚ ﻧ‪‬ﺒﻴﺸﺔ ﺍﳍﺬﱄ‪) :‬ﺇﻥ ﺍﳌﺴﻠ ‪‬ﻢ ﺇﺫﺍ‬ ‫ﺍﻏﺘﺴﻞ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﰒ ﺃﻗﺒ ﹶﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﻻ ﻳ‪‬ﺆﺫﻱ ﺃﺣﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪ ﺍﻹِﻣﺎﻡ ﺧ‪‬ﺮﺝ‪ ،‬ﺻﻠﱠﻰ‬ ‫ﻣﺎ ﺑﺪﺍ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺍﻹﻣﺎ ‪‬ﻡ ﺧﺮﺝ‪ ،‬ﺟﻠﺲ‪ ،‬ﻓﺎﺳﺘﻤﻊ ﻭﺃﻧﺼﺖ ﺣﱴ ﻳﻘﻀ ‪‬ﻲ ﺍﻹﻣﺎ ‪‬ﻡ ﲨﻌﺘﻪ‬ ‫ﻭﻛﻼﻣ‪‬ﻪ‪ ،‬ﺇﻥ ﹶﱂ ﻳ‪‬ﻐﻔﺮ ﻟﻪ ﰲ ﺟ‪‬ﻤﻌﺘﻪ ﺗﻠﻚ ﺫﻧﻮﺑﻪ ﻛﻠﱡﻬﺎ ﹶﺃ ﹾﻥ ﺗﻜﻮﻥ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹰﺓ ﻟﻠﺠﻤﻌﺔ ﺍﻟﱵ‬ ‫ﻱ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ‪.‬‬ ‫ﺗﻠﻴﻬﺎ()‪ (٦٩٣‬ﻫﻜﺬﺍ ﻛﺎﻥ ﻫﺪ ‪‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻗﺒﻞ ﺍﳉﻤﻌﺔ ﺛِﻨﱵ ﻋﺸﺮﺓ‬ ‫ﺭﻛﻌﺔ)‪.(٦٩٤‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﲦﺎﻥ ﺭﻛﻌﺎﺕ)‪ .(٦٩٥‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ‬ ‫ﻱ ﻋﻨﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻣﻨﻬﻢ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻄﻮﻉ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﺧﺘﻠﻒ ﰲ ﺍﻟﻌﺪﺩ ﺍﳌﺮﻭ ‪‬‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ﰲ )ﺍﳉﺎﻣﻊ(‪ :‬ﻭﺭ‪‬ﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻗﺒﻞ ﺍﳉﻤﻌﺔ ﺃﺭﺑﻌﹰﺎ‬ ‫ﻱ‪.‬‬ ‫ﻭﺑﻌﺪﻫﺎ ﺃﺭﺑﻌﹰﺎ‪ .‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﺑ ‪‬ﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺍﻟﺜﻮﺭ ‪‬‬ ‫ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﱏﺀ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ‬ ‫ﺍﳉﻤﻌﺔ ﻳ‪‬ﺼﻠﻲ ﺇﱃ ﺃﻥ ﻳﻌﻠ ‪‬ﻢ ﺃﻥ ﺍﻟﺸﻤﺲ ﻗﺪ ﻗﺎﺭﺑﺖ ﺃﻥ ﺗﺰﻭﻝ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﺭﺑﺖ‪ ،‬ﺃﻣﺴﻚ ﻋﻦ‬ ‫ﺍﻟﺼﻼﺓ ﺣﱴ ﻳ‪‬ﺆ ﱢﺫ ﹶﻥ ﺍﳌﺆﺫﱢﻥ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺬ ﰲ ﺍﻷﺫﺍﻥ‪ ،‬ﻗﺎﻡ ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ ﺃﻭ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻳ‪‬ﻔﺼِﻞ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﺍﻧﺘﻈﺮ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﰒ ﳜﺮﺝ ﻣﻨﻪ‪ ،‬ﻓﻴﺄﰐ ﺑﻌﺾ‬ ‫ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﲝﻀﺮﺓ ﺍﳉﺎﻣﻊ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ﻓﻴﻪ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﳚﻠﺲ‪ ،‬ﻭﺭﲟﺎ ﺻﻠﱠﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﰒ ﳚﻠﺲ‪،‬‬ ‫ﰒ ﻳﻘﻮﻡ‪ ،‬ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺃﺧﺮﻳﲔ‪ ،‬ﻓﺘﻠﻚ ﺳﺖ ﺭﻛﻌﺎﺕ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﻠﻲ‪ ،‬ﻭﺭﲟﺎ ﺻﻠﻰ‬ ‫)‪ (٦٩١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٣٠‬‬ ‫)‪ (٦٩٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٨٥٧‬‬ ‫)‪ (٦٩٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٩٤‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦٩٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٤٨‬‬ ‫ﺾ ﺃﺻﺤﺎﺑﻪ ﺭﻭﺍﻳﺔ‪ :‬ﺃﻥ‬ ‫ﺑﻌﺪ ﺍﻟﺴﺖ ﺳﺘﹰﺎ ﺃﺧﺮ‪ ،‬ﺃﻭ ﺃﻗﻞ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ .‬ﻭﻗﺪ ﺃﺧﺬ ﻣﻦ ﻫﺬﺍ ﺑﻌ ‪‬‬ ‫ﻟﻠﺠﻤﻌﺔ ﻗﺒﻠﻬﺎ ﺳﻨﺔ ﺭﻛﻌﺘﲔ ﺃﻭ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺼﺮﻳﺢ‪ ،‬ﺑﻞ ﻭﻻ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻥ ﺃﲪﺪ ﻛﺎﻥ‬ ‫ﻳ‪‬ﻤﺴﻚ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﻭﻗﺖ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﻝ ﻭﻗﺖ ﺍﻟﻨﻬﻲ‪ ،‬ﻗﺎﻡ ﻓﺄﰎ ﺗﻄﻮﻋﻪ ﺇﱃ ﺧﺮﻭﺝ‬ ‫ﺍﻹِﻣﺎﻡ‪ ،‬ﻓﺮﲟﺎ ﺃﺩﺭﻙ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺭﲟﺎ ﱂ ﻳ‪‬ﺪﺭﻙ ﺇﻻ ﺭﻛﻌﺘﲔ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺴﻨﺔ ﻗﺒﻠﻬﺎ‪ ،‬ﲟﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ )ﺳﻨﻨﻪ( ﺣﺪﺛﻨﺎ‬ ‫ﳏﻤﺪ ﺑﻦ ﳛﲕ‪ ،‬ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺭﺑ‪‬ﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺑﻘﻴﺔ‪ ،‬ﻋﻦ ﻣﺒﺸﺮ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﻋﻦ ﺣﺠﺎﺝ‬ ‫ﺑﻦ ﺃﺭﻃﺎﺓ‪ ،‬ﻋﻦ ﻋﻄﻴﺔ ﺍﻟ ‪‬ﻌﻮْﰲ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﺮﻛﻊ ﻗﺒﻞ ﺍﳉﹸﻤﻌﺔ‬ ‫ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻻ ﻳﻔﺼِﻞ ﺑﻴﻨﻬﺎ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻓﺬﻛﺮﻩ)‪.(٦٩٦‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻋﺪﺓ ﺑﻼﻳﺎ‪ ،‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ :‬ﺇﻣﺎﻡ ﺍﳌﺪﻟﺴﲔ ﻭﻗﺪ ﻋﻨﻌﻨﻪ‪،‬‬ ‫ﻭﱂ ﻳﺼﺮﺡ ﺑﺎﻟﺴﻤﺎﻉ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺒﺸﺮ ﺑﻦ ﻋ‪‬ﺒﻴﺪ‪ ،‬ﺍﳌﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﲪﺪ‪ :‬ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ‪:‬‬ ‫ﺷﻴﺦ ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺒﺸﺮ ﺑﻦ ﻋﺒﻴﺪ ﻛﺎﻥ ﲝﻤﺺ‪ ،‬ﺃﻇﻨﻪ ﻛﻮﻓﻴﺎﹰ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺑﻘﻴﺔ‪ ،‬ﻭﺃﺑﻮ‬ ‫ﺍﳌﻐﲑﺓ‪ ،‬ﺃﺣﺎﺩﻳﺜﹸﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ ﻛﺬﺏ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﺒﺸﺮ ﺑﻦ ﻋﺒﻴﺪ ﻣﺘﺮﻭﻙ‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﺃﺣﺎﺩﻳﺜﻪ ﻻ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﺍﻟﻀﻌﻴﻒ ﺍﳌﺪﻟﺲ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻋﻄﻴﺔ ﺍﻟﻌﻮﰲ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻛﺎﻥ ﻫﺸﻴﻢ ﻳﺘﻜﻠﻢ ﻓﻴﻪ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻋﻄﻴﺔ ﺍﻟ ‪‬ﻌﻮْﰲ ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﻭﻣﺒﺸﺮ ﺑﻦ ﻋﺒﻴﺪ ﺍﳊﻤﺼﻲ ﻣﻨﺴﻮﺏ ﺇﱃ‬ ‫ﻭﺿﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ‪ ،‬ﻻ ﳛﺘﺞ ﺑﻪ‪ .‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻭﻟﻌﻞ ﺍﳊﺪﻳﺚ ﺍﻧﻘﻠﺐ‬ ‫ﳉﻤ‪‬ﻌﺔ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺾ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻟﻌﺪﻡ ﺿﺒﻄﻬﻢ ﻭﺇﺗﻘﺎ‪‬ﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹶﻗْﺒ ﹶﻞ ﺍ ﹸ‬ ‫ﻋﻠﻰ ﺑﻌ ِ‬ ‫ﻫﻮ ﺑﻌﺪ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻮﺍﻓﻘﹰﺎ ﳌﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﻭﻧﻈﲑ ﻫﺬﺍ‪ :‬ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ‬ ‫ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﻤﺮﻱ‪) :‬ﻟﻠﻔﺎﺭﺱ ﺳﻬﻤﺎﻥ‪ ،‬ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻢ(‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬ ‫ﻛﺄﻧﻪ ﲰﻊ ﻧﺎﻓﻌﹰﺎ ﻳﻘﻮﻝ‪ :‬ﻟﻠﻔﺮﺱ ﺳﻬﻤﺎﻥ‪ ،‬ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻠﻔﺎﺭﺱ ﺳﻬﻤﺎﻥ‪،‬‬ ‫ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻢ‪ .‬ﺣﱴ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﹰﺎ ﳊﺪﻳﺚ ﺃﺧﻴﻪ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻴﺲ ﻳﺸﻚ ﺃﺣﺪ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻘﺪﱘ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻋﻠﻰ ﺃﺧﻴﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﰲ ﺍﳊﻔﻆ‪.‬‬ ‫)‪ (٦٩٦‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١١٢٩‬‬


‫‪٢٤٩‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻧﻈﲑ ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺷﻴ ‪‬ﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ )ﻻ ‪‬ﺗﺰ‪‬ﺍ ﹸﻝ‬ ‫ﺏ ﺍﻟ ِﻌ ‪‬ﺰ ِﺓ ﻓﻴﻬﺎ ﻗﺪﻣ‪‬ﻪ‪ ،‬ﹶﻓ‪‬ﻴ ْﺮ ِﻭﻱ‬ ‫ﻀ ‪‬ﻊ ﺭ ‪‬‬ ‫‪‬ﺟﻬ‪‬ﻨﻢ ﻳ‪‬ﻠﻘﻰ ﻓﻴﻬ‪‬ﺎ‪ ،‬ﻭﻫﻲ ‪‬ﺗﻘﹸﻮﻝ‪ :‬ﻫ‪‬ﻞ ﻣِﻦ ﻣ‪‬ﺰﻳﺪ؟ ﺣﱴ ‪‬ﻳ ‪‬‬ ‫ﺑ‪‬ﻌﻀ‪‬ﻬﺎ ﺇﱃ ‪‬ﺑﻌْﺾ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﻗﹶﻂ‪ ،‬ﻗﹶﻂ‪ .‬ﻭﺃﻣﺎ ﺍﳉﻨ ﹸﺔ‪ :‬ﻓﻴ‪‬ﻨﺸﻰﺀ ﺍﷲ ﳍﺎ ﺧﻠﻘﹰﺎ()‪ (٦٩٧‬ﻓﺎﻧﻘﻠﺐ‬ ‫ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻓﻘﺎﻝ ﺃﻣﺎ ﺍﻟﻨﺎﺭ‪ :‬ﻓﻴﻨﺸﻰﺀ ﺍﻟﻠﹼﻪ ﳍﺎ ﺧﻠﻘﹰﺎ‪.‬‬ ‫ﺚ ﻋﺎﺋﺸﺔ )ﺇﻥ ﺑﻼ ﹰﻻ ﻳﺆﺫﱢﻥ ﺑﻠﹶﻴﻞ‪ ،‬ﻓ ﹸﻜﻠﹸﻮﺍ ﻭﺍﺷ ‪‬ﺮﺑ‪‬ﻮﺍ ﺣﱴ ﻳ‪‬ﺆﺫﱢﻥ‬ ‫ﻗﻠﺖ‪ :‬ﻭﻧﻈ ‪‬ﲑ ﻫﺬﺍ ﺣﺪﻳ ﹸ‬ ‫ﺍﺑ ‪‬ﻦ ﺃﻡ ﻣﻜﺘﻮﻡ( ﻭﻫﻮ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ()‪ (٦٩٨‬ﻓﺎﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺑ ‪‬ﻦ ﺃﻡ‬ ‫ﻣﻜﺘﻮﻡ ﻳﺆﺫﱢﻥ ﺑﻠﻴﻞ‪ ،‬ﻓﻜﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﺣﱴ ﻳﺆﺫﱢﻥ ﺑﻼﻝ‪.‬‬ ‫ﻼ ‪‬ﻳْﺒﺮ‪‬ﻙ ﻛﻤ‪‬ﺎ ‪‬ﻳْﺒﺮ‪‬ﻙ‪‬‬ ‫ﺻﻠﹶﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﹶﻓ ﹶ‬ ‫ﻭﻧﻈﲑﻩ ﺃﻳﻀﹰﺎ ﻋﻨﺪﻱ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺇﺫﺍ ‪‬‬ ‫ﻀ ْﻊ ‪‬ﻳﺪ‪‬ﻩ ﹶﻗْﺒ ﹶﻞ ﺭ‪‬ﻛ‪‬ﺒ‪‬ﺘْﻴ ِﻪ()‪ (٦٩٩‬ﻭﺃﻇﻨﻪ ‪‬ﻭ ِﻫ ‪‬ﻢ ‪ -‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻓﻴﻤﺎ ﻗﺎﻟﻪ ﺭﺳﻮﻟﹸﻪ‬ ‫ﺍﻟﺒ‪‬ﻌ ‪‬ﲑ ﻭﻟﻴ ‪‬‬ ‫ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪) ،‬ﻭﻟﻴﻀﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ()‪ .(٧٠٠‬ﻛﻤﺎ ﻗﺎﻝ ﻭﺍﺋﻞ ﺑﻦ ﺣ‪‬ﺠﺮ‪ :‬ﻛﺎﻥ‬ ‫ﺚ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﺇﺫﺍ ﺳﺠﺪ‪ ،‬ﻭﺿﻊ ﺭ‪‬ﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ(‪ .‬ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ ﻭﻏﲑﻩ‪ :‬ﻭﺣﺪﻳ ﹸ‬ ‫ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ‪ ،‬ﺃﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ .‬ﻭﻗﺪ ﺳﺒﻘﺖ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺘﻮﻓﺎﺓ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻤﺪ ﷲ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺻﻠﻰ ﺍﳉﻤﻌﺔ‪ ،‬ﺩﺧﻞ ﺇﱃ ﻣﱰﻟﻪ‪ ،‬ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ ‪‬ﺳ‪‬ﻨﺘ‪‬ﻬﺎ‪ ،‬ﻭﺃﻣﺮ ‪‬ﻣ ْﻦ‬ ‫ﺻﻼﻫﺎ ﺃﻥ ﻳ‪‬ﺼﻠ ‪‬ﻲ ﺑﻌﺪﻫﺎ ﺃﺭﺑﻌﹰﺎ‪ .‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺇﻥ ﺻﻠﻰ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬ ‫ﺖ‪ :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﺪﻝ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻗﺪ‬ ‫ﺻﻠﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺇﻥ ﺻﻠﻰ ﰲ ﺑﻴﺘﻪ‪ ،‬ﺻﻠﻰ ﺭﻛﻌﺘﲔ‪ .‬ﻗﻠ ‪‬‬ ‫ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺻﻠﱠﻰ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺻﻠﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﺻﻠﻰ ﰲ‬ ‫ﺑﻴﺘﻪ‪ ،‬ﺻﻠﻰ ﺭﻛﻌﺘﲔ)‪.(٧٠١‬‬ ‫ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﺭﻛﻌﺘﲔ‬ ‫ﺻﻠﱠﻰ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸﻢ‪‬‬ ‫ﰲ ﺑﻴﺘﻪ)‪ .(٧٠٢‬ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج )ِﺇﺫﹶﺍ ‪‬‬ ‫)‪ (٦٩٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٥٨/٨‬ﻭﻣﺴﻠﻢ )‪ ،(٢٨٤٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٥٦٠‬‬ ‫)‪ (٦٩٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٨٧/٢‬ﻭﻣﺴﻠﻢ )‪.(١٠٩٢‬‬ ‫)‪ (٦٩٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٤١ ،٨٤٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٧/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٩‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪.(٣٨١/٢‬‬ ‫)‪ (٧٠٠‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٨٣٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٠٧/٢‬‬ ‫)‪ (٧٠١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٣٠‬‬ ‫)‪ (٧٠٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٥٤/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٨٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٢١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٣٢‬‬


‫‪٢٥٠‬‬ ‫ﺕ()‪ .(٧٠٣‬ﻭﺍﻟﹼﻠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺼ ﱢﻞ ‪‬ﺑ ْﻌ ‪‬ﺪﻫ‪‬ﺎ ﹶﺃ ْﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﺭ ﹶﻛﻌ‪‬ﺎ ٍ‬ ‫ﺍﳉﹸﻤ‪‬ﻌ‪‬ﺔ‪ ،‬ﹶﻓﻠﹾﻴ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج‪ ،‬ﻓﻲ اﻟﻌﻴﺪﻳﻦ‬

‫ﺼﻠﱠﻰ‪ ،‬ﻭﻫﻮ ﺍﳌﺼﻠﱠﻰ ﺍﻟﺬﻱ ﻋﻠﻰ ﺑﺎﺏ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺸﺮﻗﻲ‪،‬‬ ‫ﻛﺎﻥ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺍﳌﹸ ‪‬‬ ‫ﺤ ِﻤﻞﹸ ﺍﳊﺎﺝ‪ ،‬ﻭﱂ ﻳ‪‬ﺼ ﱢﻞ ﺍﻟﻌﻴ ‪‬ﺪ ﲟﺴﺠﺪﻩ ﺇﻻ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ‬ ‫ﻭﻫﻮ ﺍﳌﺼﻠﱠﻰ ﺍﻟﺬﻱ ﻳ‪‬ﻮﺿﻊ ﻓﻴﻪ ‪‬ﻣ ْ‬ ‫ﺃﺻﺎ‪‬ﻢ ﻣﻄﺮ‪ ،‬ﻓﺼﻠﱠﻰ ‪‬ﻢ ﺍﻟﻌﻴ ‪‬ﺪ ﰲ ﺍﳌﺴﺠﺪ ﺇﻥ ﺛﺒﺖ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﺔ)‪ (٧٠٤‬ﻭﻫﺪﻳ‪‬ﻪ ﻛﺎﻥ ﻓِﻌﻠﻬﻤﺎ ﰲ ﺍﳌﺼﻠﱠﻰ ﺩﺍﺋﻤﹰﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻠﺒ‪‬ﺲ ﻟﻠﺨﺮﻭﺝ ﺇﻟﻴﻬﻤﺎ ﺃﲨ ﹶﻞ ﺛﻴﺎﺑﻪ‪ ،‬ﻓﻜﺎﻥ ﻟﻪ ‪‬ﺣﻠﱠﺔ ﻳﻠ‪‬ﺒﺴ‪‬ﻬﺎ ﻟﻠﻌﻴﺪﻳﻦ ﻭﺍﳉﻤﻌﺔ‪،‬‬ ‫ﻭﻣﺮﺓ ﻛﺎﻥ ﻳ‪‬ﻠﺒ‪‬ﺲ ﺑ‪‬ﺮﺩ‪‬ﻳﻦ ﺃﺧﻀﺮﻳﻦ‪ ،‬ﻭﻣﺮﺓ ﺑﺮﺩﹰﺍ ﺃﲪﺮ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺃﲪ ‪‬ﺮ ﻣ‪‬ﺼﻤ‪‬ﺘﹰﺎ ﻛﻤﺎ ﻳﻈﻨﻪ‬ ‫ﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﱂ ﻳﻜﻦ ﺑ‪‬ﺮﺩﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻪ ﺧﻄﻮﻁ ﲪﺮ ﻛﺎﻟﱪﻭﺩ ﺍﻟﻴﻤﻨﻴﺔ‪،‬‬ ‫ﺑﻌ ‪‬‬ ‫ﺽ ﺍﻟﻨﻬ ‪‬ﻲ ﻋﻦ ﻟﹸﺒﺲ‬ ‫ﻓﺴﻤﻲ ﺃﲪﺮ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ ج ﻣِﻦ ﻏﲑ ﻣﻌﺎﺭ ٍ‬ ‫)‪(٧٠٥‬‬ ‫ﺍﳌﻌﺼﻔﺮ ﻭﺍﻷﲪﺮ‪ ،‬ﻭﺃﻣﺮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﳌﺎ ﺭﺃﻯ ﻋﻠﻴﻪ ﺛﻮﺑﲔ ﺃﲪﺮﻳﻦ ﺃﻥ ﻳ‪‬ﺤ ِﺮﻗﹶﻬﻤﺎ‬ ‫ﻓﻠﻢ ﻳﻜﻦ ﻟﻴﻜﺮﻩ ﺍﻷﲪﺮ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﺸﺪﻳﺪﺓ ﰒ ﻳﻠ‪‬ﺒﺴ‪‬ﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﹸﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ﲢﺮ ‪‬ﱘ‬ ‫ﻟِﺒﺎﺱ ﺍﻷﲪﺮ‪ ،‬ﺃﻭ ﻛﺮﺍﻫﻴﺘ‪‬ﻪ ﻛﺮﺍﻫﻴﺔ ﺷﺪﻳﺪﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﻳﺄﻛﹸﻞ ﻗﺒ ﹶﻞ ﺧﺮﻭﺟﻪ ﰲ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﲤﺮﺍﺕ‪ ،‬ﻭﻳﺄﻛﻠﻬﻦ ﻭﺗﺮﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﰲ ﻋﻴﺪ‬ ‫ﺍﻷﺿﺤﻰ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳ‪‬ﻄ ‪‬ﻌﻢ‪ ‬ﺣﱴ ﻳ‪‬ﺮ ِﺟ ‪‬ﻊ ﻣِﻦ ﺍﳌﺼﻠﱠﻰ‪ ،‬ﻓﻴﺄﻛﻞ ﻣﻦ ﺃﺿﺤﻴﺘﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻐﺘﺴﻞ ﻟﻠﻌﻴﺪﻳﻦ‪ ،‬ﺻﺢ ﺍﳊﺪﻳﺚ ﻓﻴﻪ‪ ،‬ﻭﻓﻴﻪ ﺣﺪﻳﺜﺎﻥ ﺿﻌﻴﻔﺎﻥ‪ :‬ﺣﺪﻳﺚ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻣﻦ ﺭﻭﺍﻳﺔ ﺟﺒﺎﺭﺓ ﺑﻦ ‪‬ﻣ ‪‬ﻐﻠﱢﺲ)‪ ،(٧٠٦‬ﻭﺣﺪﻳﺚ ﺍﻟﻔﺎﻛِﻪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻣﻦ ﺭﻭﺍﻳﺔ ﻳﻮﺳﻒ‬ ‫ﺴﻨ‪‬ﺔ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻐﺘﺴﻞ‬ ‫ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺴﻤﱵ)‪ .(٧٠٧‬ﻭﻟﻜﻦ ﺛﺒﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﻊ ﺷِﺪﺓ ﺍﺗ‪‬ﺒﺎﻋﻪ ﻟﻠ ‪‬‬ ‫ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻗﺒﻞ ﺧﺮﻭﺟﻪ)‪.(٧٠٨‬‬ ‫)‪ (٧٠٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٨٨١‬‬ ‫)‪ (٧٠٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٦٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣١٣‬‬ ‫)‪ (٧٠٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٢ ،٢٠٧٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٠٣/٨‬‬ ‫)‪ (٧٠٦‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣١٥‬‬ ‫)‪ (٧٠٧‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣١٦‬‬ ‫)‪ (٧٠٨‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٧٧/١‬‬


‫‪٢٥١‬‬ ‫ﻭﻛﺎﻥ ج ﳜﺮﺝ ﻣﺎﺷﻴﺎﹰ‪ ،‬ﻭﺍﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﺰﺓﹸ ﲢﻤﻞ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﳌﺼﻠﱠﻰ‪ ،‬ﻧﺼِﺒﺖ ﺑﲔ‬ ‫ﻳﺪﻳﻪ ﻟﻴﺼﻠ ‪‬ﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﺼﻠﱠﻰ ﻛﺎﻥ ﺇﺫ ﺫﺍﻙ ﻓﻀﺎ ًﺀ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺑﻨﺎ ٌﺀ ﻭﻻ ﺣﺎﺋﻂ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﺍﳊﺮﺑ ﹸﺔ ﺳ‪‬ﺘﺮﺗ‪‬ﻪ)‪.(٧٠٩‬‬ ‫ﻭﻛﺎﻥ ‪‬ﻳ ‪‬ﺆﺧ‪‬ﺮ ﺻﻼﺓ ﻋﻴﺪ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻳ‪‬ﻌﺠ‪‬ﻞ ﺍﻷﺿﺤﻰ‪ ،‬ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻣﻊ ﺷﺪﺓ ﺍﺗﺒﺎﻋﻪ‬ ‫ﻟﻠﺴﻨﺔ‪ ،‬ﻻ ﳜﺮ‪‬ﺝ ﺣﱴ ﺗﻄﻠﹸﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻳﻜﺒ‪‬ﺮ ﻣِﻦ ﺑﻴﺘﻪ ﺇﱃ ﺍﳌﺼﻠﻰ‪ .‬ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ‬ ‫ﺍﳌﺼﻠﱠﻰ‪ ،‬ﺃﺧﺬ ﰲ ﺍﻟﺼﻼﺓ ﻣﻦ ﻏﲑ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ)‪ (٧١٠‬ﻭﻻ ﻗﻮﻝ‪ :‬ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪:‬‬ ‫ﺃﻧﻪ ﻻ ﻳ‪‬ﻔﻌﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻫﻮ ﻭﻻ ﺃﺻﺤﺎﺑ‪‬ﻪ ﻳ‪‬ﺼﻠﻮﻥ ﺇﺫﺍ ﺍﻧﺘﻬﻮﺍ ﺇﱃ ﺍﳌﺼﻠﱠﻰ ﺷﻴﺌﹰﺎ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻭﻻ‬ ‫ﺑﻌﺪﻫﺎ)‪.(٧١١‬‬ ‫ﺕ‬ ‫ﻭﻛﺎﻥ ﻳﺒﺪﺃ ﺑﺎﻟﺼﻼﺓ ﻗﺒ ﹶﻞ ﺍﳋﹸﻄﺒﺔ‪ ،‬ﻓ‪‬ﻴﺼﻠﱢﻲ ﺭﻛﻌﺘﲔ‪ ،‬ﻳﻜﺒ‪‬ﺮ ﰲ ﺍﻷﻭﱃ ﺳﺒ ‪‬ﻊ ﺗﻜﺒﲑﺍ ِ‬ ‫ﻣ‪‬ﺘﻮﺍﻟﻴﺔ ﺑﺘﻜﺒﲑﺓ ﺍﻻﻓﺘﺘﺎﺡ‪ ،‬ﻳﺴﻜﹸﺖ ﺑﲔ ﻛﹸﻞ ﺗﻜﺒﲑﺗﲔ ﺳﻜﺘ ﹰﺔ ﻳﺴﲑﺓ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﻔﹶﻆ ﻋ‪‬ﻨﻪ ﺫﻛ ‪‬ﺮ‬ ‫ﲏ ﻋﻠﻴﻪ‪،‬‬ ‫ﻣﻌﲔ ﺑﲔ ﺍﻟﺘﻜﺒﲑﺍﺕ‪ ،‬ﻭﻟﻜﻦ ﺫﹸﻛ ‪‬ﺮ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺤ ‪‬ﻤﺪ‪ ‬ﺍﻟﱠﻠﻪ‪ ،‬ﻭﻳ‪‬ﺜ ‪‬‬ ‫ﻭﻳﺼﻠﱢﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ج‪ ،‬ﺫﻛﺮ ‪‬ﻩ ﺍﳋﻼﻝ‪ .‬ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻣﻊ ﲢﺮﻳﻪ ﻟﻼﺗﺒﺎﻉ‪ ،‬ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻣﻊ‬ ‫ﹸﻛﻞﱢ ﺗﻜﺒﲑﺓ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺃﰎ ﺍﻟﺘﻜﺒﲑ‪ ،‬ﺃﺧﺬ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﻘﺮﺃ ﻓﺎﺗِﺤﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﰒ ﻗﺮﺃ ﺑﻌﺪﻫﺎ )ﻕ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ( ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﰲ ﺍﻷﺧﺮﻯ‪) ،‬ﺍﻗﺘﺮﺑ‪‬ﺖ ﺍﻟﺴﺎ ‪‬ﻋﺔﹸ ﻭﺍﻧﺸ ‪‬ﻖ ﺍﻟ ﹶﻘ ‪‬ﻤﺮ‪.(٧١٢)(‬‬ ‫ﺚ ﺍﻟﻐ‪‬ﺎﺷﻴﺔ()‪ (٧١٣‬ﺻﺢ‬ ‫ﻭﺭﲟﺎ ﻗﺮﺃ ﻓﻴﻬﻤﺎ )ﺳﺒ ‪‬ﺢ ﺍﺳ ‪‬ﻢ ﺭﺑ‪‬ﻚ ﺍﻷﻋﻠﻰ(‪ ،‬ﻭ)ﻫﻞ ﺃﺗﺎﻙ ﺣﺪﻳ ﹸ‬ ‫ﻋﻨﻪ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﱂ ‪‬ﻳﺼِﺢ ﻋﻨﻪ ﻏ ‪‬ﲑ ﺫﻟﻚ‪.‬‬ ‫ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻛﺒ‪‬ﺮ ﻭﺭﻛﻊ‪ ،‬ﰒ ﺇﺫﺍ ﺃﻛﻤﻞ ﺍﻟﺮﻛﻌﺔ‪ ،‬ﻭﻗﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻛﺒ‪‬ﺮ‬ ‫ﲬﺴﹰﺎ ﻣﺘﻮﺍﻟﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻛﻤﻞ ﺍﻟﺘﻜﺒﲑ‪ ،‬ﺃﺧﺬ ﰲ ﺍﻟﻘﺮﺍﺀﺓِ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﻜﺒ ‪‬ﲑ ﹶﺃﻭ‪‬ﻝ ﻣﺎ ﻳﺒﺪﺃ ﺑﻪ ﰲ‬ ‫)‪ (٧٠٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٨٦/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٠٤‬‬ ‫)‪ (٧١٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٧٧ ،٣٧٥/٢‬ﻭﻣﺴﻠﻢ )‪.(٦)(٨٨٦‬‬ ‫)‪ (٧١١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٩٦/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٣٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٣/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(١٢٩١‬‬ ‫)‪ (٧١٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٨٩١‬‬ ‫)‪ (٧١٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٧٨‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ،(٥٧٠٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٣٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(١٨٤/٣‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٨١‬‬


‫‪٢٥٢‬‬ ‫ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﻳﻠﻴﻬﺎ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﻗﺪ ﺭ‪‬ﻭﻱ ﻋﻨﻪ ج ﺃﻧﻪ ﻭﺍﱃ ﺑﲔ ﺍﻟﻘﺮﺍﺀﺗﲔ‪ ،‬ﻓﻜﱪ ﺃﻭﻻﹰ‪،‬‬ ‫ﰒ ﻗﺮﺃ ﻭﺭﻛﻊ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻡ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻗﺮﺃ ﻭﺟﻌﻞ ﺍﻟﺘﻜﺒﲑ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﺜﺒﺖ ﻫﺬﺍ‬ ‫ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺭﻣﺎﻩ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ‬ ‫ﺑﺎﻟﻜﺬﺏ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬ ‫ﺟﺪﻩ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ‪.‬ﻛﺒ‪‬ﺮ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺍﻷﻭﱃ ﺳﺒﻌﹰﺎ ﻗﹶﺒﻞ ﺍﻟ ِﻘﺮ‪‬ﺍﺀَﺓ‪ ،‬ﻭﰲ ﺍﻵ ِﺧﺮ‪‬ﺓ ﲬﺴﹰﺎ‬ ‫ﻱ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻗﹶﺒ ﹶﻞ ﺍﻟﻘﺮﺍﺀﺓ)‪ .(٧١٤‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺳﺄﻟﺖ ﳏﻤﺪﹰﺍ ﻳﻌﲏ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫ﻟﻴﺲ ﰲ ﺍﻟﺒﺎﺏ ﺷﻲﺀ ﺃﺻ ‪‬ﺢ ﻣِﻦ ﻫﺬﺍ‪ ،‬ﻭﺑﻪ ﺃﻗﻮﻝ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻭﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﺍﻟﻄﺎﺋﻔﻲ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻫﻮ ﺻﺤﻴﺢ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻳ‪‬ﺮﻳﺪ ﺣﺪﻳﺜﻪ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺒ‪‬ﺮ ﰲ ﻋﻴﺪ ﺛِﻨﱵ ﻋﺸﺮﺓ ﺗﻜﺒﲑﺓ‪ ،‬ﺳﺒﻌﹰﺎ ﰲ ﺍﻷُﻭﱃ‪،‬‬ ‫ﻭﲬﺴﹰﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﱂ ﻳ‪‬ﺼﻞ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ‪ .‬ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻭﺃﻧﺎ ﺃﺫﻫﺐ ﺇﱃ ﻫﺬﺍ‪ .‬ﻗﻠﺖ‪:‬‬ ‫ﻭﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﻫﺬﺍ ﺿﺮﺏ ﺃﲪﺪ ﻋﻠﻰ ﺣﺪﻳﺜﻪ ﰲ )ﺍﳌﺴﻨﺪ( ﻭﻗﺎﻝ‪ :‬ﻻ‬ ‫ﻱ‬ ‫ﻳ‪‬ﺴﺎﻭﻱ ﺣﺪﻳﺜﹸﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﺗﺎﺭﺓ ﻳ‪‬ﺼﺤﺢ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻳ‪‬ﺤﺴﻨﻪ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫ﺑﺄﻧﻪ ﺃﺻﺢ ﺷﻲﺀ ﰲ ﺍﻟﺒﺎﺏ‪ ،‬ﻣﻊ ﺣﻜﻤﻪ ﺑﺼﺤﺔ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ‬ ‫ﻳﺬﻫﺐ ﺇﻟﻴﻪ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺱ ﺟﻠﻮﺱ ﻋﻠﻰ‬ ‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺃﻛﻤﻞ ﺍﻟﺼﻼﺓﹶ‪ ،‬ﺍﻧﺼﺮﻑ‪ ،‬ﻓﻘﺎﻡ ﻣ‪‬ﻘﺎﺑِﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﺻﻔﻮﻓﻬﻢ‪ ،‬ﻓﻴﻌِﻈﻬﻢ ﻭﻳ‪‬ﻮﺻﻴﻬﻢ‪ ،‬ﻭﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳ‪‬ﺮﻳﺪ ﺃﻥ ﻳﻘﻄﻊ ﺑﻌﺜﹰﺎ ﻗﻄﻌﻪ‪،‬‬ ‫ﺃﻭ ﻳﺄﻣﺮ ﺑﺸﻲﺀ ﺃﻣﺮ ﺑﻪ)‪ .(٧١٥‬ﻭﱂ ﻳﻜﻦ ﻫ‪‬ﻨﺎﻟﻚ ﻣِﻨﱪ ﻳﺮﻗﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﹾﳜ ِﺮﺝ‪ ‬ﻣﻨﱪ‬ ‫ﺕ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﳜﻄﺒﻬﻢ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﺷﻬِﺪ ‪‬‬ ‫ﺍﻟﺼﻼﺓ ﻳﻮ ‪‬ﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻓﺒﺪﺃ ﺑﺎﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳋﻄﺒﺔ ﺑﻼ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ‪ ،‬ﰒ ﻗﺎﻡ ﻣﺘﻮﻛﺌﹰﺎ ﻋﻠﻰ‬ ‫ﺚ ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻭﻋﻆ ﺍﻟﻨﺎﱠﺱ‪ ،‬ﻭﺫﻛﱠﺮﻫﻢ‪ ،‬ﰒ ﻣﻀﻰ ﺣﱴ ﺃﺗﻰ‬ ‫ﺑﻼﻝ‪ ،‬ﻓﺎﻣﺮ ﺑﺘﻘﻮﻯ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺣ ﱠ‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻮﻋﻈﻬﻦ ﻭﺫﻛﱠﺮﻫ‪‬ﻦ‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪ .(٧١٦‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ :‬ﻛﺎ ﹶﻥ ﺍﻟﻨﱯ ج‬ ‫)‪ (٧١٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٣٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٢٧٩‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٨١/١‬ﻭﺍﻟﻄﺤﺎﻭﻱ‬ ‫)‪ ،(٣٩٩/٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٨٦/٣‬‬ ‫)‪ (٧١٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٧٤/٢‬‬ ‫)‪ (٧١٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٧٧/٢‬ﻭﻣﺴﻠﻢ )‪.(٨٨٥‬‬


‫‪٢٥٣‬‬ ‫ﳜﺮ‪‬ﺝ ﻳﻮﻡ ﺍﻟﻔِﻄﺮ ﻭﺍﻷﺿﺤﻰ ﺇﱃ ﺍﳌﹸﺼﻠﱠﻰ‪ ،‬ﻓﺄﻭﻝ ﻣﺎ ﻳ‪‬ﺒﺪﺃ ﺑﻪ ﺍﻟﺼ‪‬ﻼﺓﹸ‪ ،‬ﰒ ﻳﻨﺼ ِﺮﻑ‪ ،‬ﻓﻴﻘﹸﻮﻡ‬ ‫ﺱ ﺟﻠﻮﺱ ﻋﻠﻰ ﺻﻔﻮﻓﻬﻢ ‪ ...‬ﺍﳊﺪﻳﺚ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ)‪.(٧١٧‬‬ ‫ﻣﻘﺎِﺑ ﹶﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ :‬ﺃﻧﻪ ج‪ .‬ﻛﺎﻥ ﳜﺮﺝ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﺼﺪ‪‬ﻗﻮﺍ(‪،‬‬ ‫ﺴﻠﱢﻢ‪ ،‬ﻓﻴﻘِﻒ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻣﺴﺘﻘِﺒ ﹶﻞ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﺻﻔﻮﻑ ﺟﻠﻮﺱ‪ ،‬ﻓﻴﻘﻮﻝ‪) :‬ﺗ ‪‬‬ ‫ﰒ ‪‬ﻳ ‪‬‬ ‫ﻓﺄﻛﺜ ‪‬ﺮ ﻣﻦ ﻳﺘﺼﺪﻕ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺑﺎﻟﻘﹸﺮﻁ ﻭﺍﳋﺎﰎ ﻭﺍﻟﺸﻲﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻪ ﺣﺎﺟﺔ ﻳ‪‬ﺮﻳﺪ ﺃﻥ ﻳﺒﻌﺚ‬ ‫ﺑﻌﺜﹰﺎ ﻳﺬﻛﺮﻩ ﳍﻢ‪ ،‬ﻭﺇﻻ ﺍﻧﺼﺮﻑ‪.‬‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﻳﻘﻊ ﱄ ﺃﻥ ﻫﺬﺍ ﻭﻫﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﳜﺮﺝ ﺇﱃ ﺍﻟﻌﻴﺪ ﻣﺎﺷﻴﺎﹰ‪،‬‬ ‫ﺨﻠﹶﺪ‬ ‫ﺖ ‪‬ﺑﻘِﻲ ﺑ ‪‬ﻦ ‪‬ﻣ ْ‬ ‫ﻭﺍﻟﻌﱰﺓ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺇﳕﺎ ﺧﻄﺐ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ ﲟِﲎ‪ ،‬ﺇﱃ ﺃﻥ ﺭﺃﻳ ‪‬‬ ‫ﺍﳊﺎﻓﻆ ﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ )ﻣﺴﻨﺪﻩ( ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺑﻦ ﻧ‪‬ﻤﲑ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﻗﻴﺲ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﻋِﻴﺎﺽ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﺳﺮﺡ‪ ،‬ﻋﻦ‬ ‫ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳜﺮ‪‬ﺝ ‪‬ﻳ ْﻮ ‪‬ﻡ ﺍﻟﻌِﻴﺪ ﻣِﻦ ﻳ‪‬ﻮ ِﻡ ﺍﻟﻔِﻄﺮ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ‬ ‫ﺼ ‪‬ﺪﻗﹸﻮﺍ(‪ .‬ﻭﻛﺎﻥ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ‬ ‫ﻚ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﰒ ﻳ‪‬ﺴﻠﻢ‪ ،‬ﻓﻴﺴﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻴﻘﻮﻝ‪) :‬ﺗ ‪‬‬ ‫ﺑﺎﻟﻨﺎﺱ ‪‬ﺗْﻴِﻨ ‪‬‬ ‫ﻳﺘﺼﺪﻕ ﺍﻟﻨﺴﺎﺀ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﰒ ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺧﻼﱠﺩ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﺃﺑﻮ ﻋﺎﻣﺮ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﻋِﻴﺎﺽ‪ ،‬ﻋﻦ‬ ‫ﱯ ج ﳜﺮ‪‬ﺝ ﰲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻓﻴﺒﺪﺃ ﺑﺎﻟﺮﻛﻌﺘﲔ‪ ،‬ﰒ‬ ‫ﺃﰊ ﺳﻌﻴﺪ‪ :‬ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﻳﺴﺘﻘِﺒﻠﹸﻬﻢ ﻭﻫﻢ ﺟﻠﻮﺱ‪ ،‬ﻓﻴﻘﻮﻝ‪) :‬ﺗ‪‬ﺼ ‪‬ﺪﻗﹸﻮﺍ( ﻓﺬﻛﺮ ﻣﺜﻠﻪ ﻭﻫﺬﺍ ﺇﺳﻨﺎ ‪‬ﺩ ﺃﺑﻦ ﻣﺎﺟﻪ ﺇﻻ ﺃﻧﻪ‬ ‫ﺭﻭﺍﻩ ﻋﻦ ﺃﰊ ﻛﺮﻳﺐ‪ ،‬ﻋﻦ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻋﻦ ﺩﺍﻭﺩ)‪ .(٧١٨‬ﻭﻟﻌﻠﻪ‪ :‬ﰒ ﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﻗﺎﻡ ﻣﺘﻮﻛﺌﹰﺎ ﻋﻠﻰ ﺑﻼﻝ‪ ،‬ﻓﺘﺼﺤ‪‬ﻒ ﻋﻠﻰ ﺍﻟﻜﺎﺗﺐ‪ :‬ﺑﺮﺍﺣﻠﺘﻪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺕ ﺻﻼ ﹶﺓ ﺍﻟﻔِﻄﺮ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﺃﺧﺮﺟﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ ﺷﻬِﺪ ‪‬‬ ‫ﺼﻠﱢﻴﻬﺎ ﻗﺒﻞ‬ ‫ﻣﻊ ﻧﱯ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻭﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎ ﹶﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ‪ ،‬ﻓﻜﻠﱡﻬﻢ ‪‬ﻳ ‪‬‬ ‫ﺲ ﺍﻟﺮ‪‬ﺟﺎ ﹶﻝ ﺑﻴﺪﻩ‪ ،‬ﰒ‬ ‫ﺠﻠﱢ ‪‬‬ ‫ﺍﳋﻄﺒﺔ‪ ،‬ﰒ ﳜﻄﹸﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﱰﻝ ﻧﱯ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﺣﲔ ‪‬ﻳ ‪‬‬ ‫ﱯ ﺇﺫﺍ ﺟ‪‬ﺎﺀ ‪‬ﻙ ﺍﳌﹸﺆﻣِﻨﺎﺕ‪‬‬ ‫ﺃﻗﺒﻞ ﻳﺸﻘﱡﻬﻢ ﺣﱴ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻌﻪ ﺑﻼﻝ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﻳﹶﺄﻳ‪‬ﻬﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺸ ِﺮ ﹾﻛ ‪‬ﻦ ﺑِﺎﻟﻠﹼﻪ ‪‬ﺷﻴْﺌﹰﺎ﴾ ]ﺍﳌﻤﺘﺤﻨﺔ‪ [١٢ :‬ﻓﺘﻼ ﺍﻵﻳﺔ ﺣﱴ ﻓﺮﻍ ﻣﻨﻬﺎ‪،‬‬ ‫ﻚ ﻋﻠﻰ ﹶﺃ ﹾﻥ ﻻ ﻳ‪ْ ‬‬ ‫ﻳ‪‬ﺒﺎِﻳ ْﻌ‪‬ﻨ ‪‬‬

‫)‪ (٨٨٩) (٧١٧‬ﰲ ﺃﻭﻝ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪.‬‬ ‫)‪ (٧١٨‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٨٨‬‬


‫‪٢٥٤‬‬ ‫ﺚ)‪.(٧١٩‬‬ ‫ﺍﳊﺪﻳ ﹶ‬ ‫ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻡ‪ ،‬ﻓﺒﺪﺃ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﰒ ﺧﻄﺐ‬ ‫ﱯ ﺍﻟﻠﹼﻪ ج ﻧﺰﻝ ﻓﺄﺗﻰ ﺍﻟﻨﺴﺎﺀ ﻓﺬﻛﱠﺮﻫﻦ‪ ،‬ﺍﳊﺪﻳﺚ)‪ .(٧٢٠‬ﻭﻫﻮ ﻳﺪﻝ‬ ‫ﺱ ‪‬ﺑ ْﻌﺪ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻧ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﳜﻄﺐ ﻋﻠﻰ ﻣﻨﱪ‪ ،‬ﺃﻭ ﻋﻠﻰ‪ ،‬ﺭﺍﺣﻠﺘﻪ‪ ،‬ﻭﻟﻌﻠﻪ ﻛﺎﻥ ﻗﺪ ﺑ‪‬ﲏ ﻟﻪ ﻣﻨﱪ ﻣﻦ ﹶﻟِﺒ ٍﻦ ﺃﻭ‬ ‫ﻃﲔ ﺃﻭ ﳓﻮﻩ؟‬ ‫ﻗﻴﻞ‪ :‬ﻻ ﺭﻳﺐ ﰲ ﺻﺤﺔ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﳌِﻨﱪ ﱂ ﻳﻜﻦ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻣﻦ‬ ‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺃﺧﺮﺟﻪ ﻣﺮﻭﺍ ﹸﻥ ﺑﻦ ﺍﳊﻜﻢ‪ ،‬ﻓﺄﹸﻧ ِﻜ ‪‬ﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﻨﱪ ﺍﻟﻠﱠﱭ ﻭﺍﻟﻄﲔ‪ ،‬ﻓﺄﻭﻝ‬ ‫)‪(٧٢١‬‬ ‫ﻣﻦ ﺑﻨﺎﻩ ﻛﺜﲑ ﺑﻦ ﺍﻟﺼﻠﺖ ﰲ ﺇﻣﺎﺭﺓ ﻣﺮﻭﺍﻥ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‬ ‫ﻓﻠﻌﻠﻪ ج ﻛﺎ ﹶﻥ ﻳﻘﻮﻡ ﰲ ﺍﳌﺼﻠﹶﻰ ﻋﻠﻰ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ‪ ،‬ﺃﻭ ﺩ‪‬ﻛﺎﻥ ﻭﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻰ ﻣِﺼﻄﹶﺒﺔ‪،‬‬ ‫ﰒ ﻳﻨﺤﺪﺭ ﻣﻨﻪ ﺇﱃ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻴﻘِﻒ ﻋﻠﻴﻬﻦ‪ ،‬ﻓﻴﺨﻄﺒﻬ‪‬ﻦ‪ ،‬ﻓﻴﻌِﻈﻬﻦ‪ ،‬ﻭﻳﺬ ﱢﻛﺮ‪‬ﻫﻦ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻔﺘﺘﺢ ‪‬ﺧﻄﹶﺒﻪ ﻛﻠﱠﻬﺎ ﺑﺎﳊﻤﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻳﻔﺘﺘﺢ ﺧﻄﺒﱵ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﻟﺘﻜﺒﲑ‪ ،‬ﻭﺇﳕﺎ ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺳﻌﺪ ﺍﻟﻘﺮﻅ ﻣﺆﺫﱢﻥ‬ ‫ﻑ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﻳﻜﺜﺮ ﺍﻟﺘﻜﺒﲑ ﰲ ﺧﻄﺒﱵ‬ ‫ﺍﻟﻨﱯ ج ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﻳ‪‬ﻜﺜﺮ ﺍﻟﺘﻜﺒﲑ ‪‬ﺑْﻴ ‪‬ﻦ ﺃﺿﻌﺎ ِ‬ ‫ﺱ ﰲ ﺍﻓﺘﺘﺎﺡ ﺧ‪‬ﻄﺒﺔ‬ ‫ﺍﻟﻌﻴﺪﻳﻦ)‪ .(٧٢٢‬ﻭﻫﺬﺍ ﻻﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﺘﺘﺤﻬﺎ ﺑﻪ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳ‪‬ﻔﺘﺘﺤﺎﻥ ﺑﺎﻟﺘﻜﺒﲑ‪ ،‬ﻭﻗﻴﻞ ﺗﻔﺘﺘﺢ ﺧﻄﺒﺔ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳ‪‬ﻔﺘﺘﺤﺎﻥ ﺑﺎﳊﻤﺪ‪ .‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻷﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ‪:‬‬ ‫ﺤ ْﻤ ِﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﹶﻓﻬ‪ ‬ﻮ ﹶﺃ ْﺟ ﹶﺬﻡ‪.(٧٢٣)(‬‬ ‫)ﻛﻞﱡ ﹶﺃ ْﻣ ٍﺮ ﺫﻱ ﺑﺎ ٍﻝ ﹶﻻ ‪‬ﻳْﺒﺪ‪‬ﺃ ﻓﻴ ِﻪ ِﺑ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻔﺘﺘﺢ ﺧﻄﺒ‪‬ﻪ ﻛﻠﱠﻬﺎ ﺑﺎﳊﻤﺪ ﷲ‪.‬‬ ‫ﻭﺭﺧﺺ ج ﳌﻦ ﺷﻬﺪ ﺍﻟﻌﻴﺪ‪ :‬ﺃﻥ ﳚﻠﺲ ﻟﻠﺨﻄﺒﺔ‪ ،‬ﻭﺃﻥ ﻳﺬﻫﺐ‪ ،‬ﻭﺭﺧ‪‬ﺺ ﳍﻢ ﺇﺫﺍ ﻭﻗﻊ‬ ‫ﺍﻟﻌﻴ ‪‬ﺪ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﺃﻥ ﳚﺘﺰﺋﻮﺍ ﺑﺼﻼﺓ ﺍﻟﻌﻴﺪ ﻋﻦ ﺣﻀﻮﺭ ﺍﳉﻤﻌﺔ)‪.(٧٢٤‬‬ ‫)‪ (٧١٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٨٩ ،٣٨٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٨٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١١٤٤ ،١١٤٣‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٨٤/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٧٣‬‬ ‫)‪ (٧٢٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٨٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٨٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٤١‬‬ ‫)‪ (٧٢١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٧٤/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٨٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٤٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٧٥‬‬ ‫)‪ (٧٢٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٨٧‬‬ ‫)‪ (٧٢٣‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٨٦٩٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٨٤٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٨٩٤‬‬ ‫)‪ (٧٢٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٠٧٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣١١‬‬


‫‪٢٥٥‬‬ ‫)‪(٧٢٥‬‬

‫ﻭﻛﺎﻥ ج ﻳ‪‬ﺨﺎﻟﻒ ﺍﻟﻄﺮﻳ ‪‬ﻖ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻓﻴﺬﻫﺐ ﰲ ﻃﺮﻳﻖ‪ ،‬ﻭﻳﺮﺟ ‪‬ﻊ ﰲ ﺁﺧﺮ‬ ‫ﻓﻘﻴﻞ‪ :‬ﻟﻴﺴﱢﻠ ‪‬ﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﻨﺎﻝ ﺑﺮﻛﺘ‪‬ﻪ ﺍﻟﻔﺮﻳﻘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﻘﻀ ‪‬ﻲ ﺣﺎﺟﺔ ﻣﻦ‬ ‫ﻟﻪ ﺣﺎﺟﺔ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﻈﻬﺮ ﺷﻌﺎِﺋ ‪‬ﺮ ﺍﻹِﺳﻼﻡ ﰲ ﺳﺎﺋﺮ ﺍﻟﻔِﺠﺎﺝ ﻭﺍﻟﻄﺮﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﻐﻴﻆ‬ ‫ﺍﳌﻨﺎﻓﻘﲔ ﺑﺮﺅﻳﺘﻬﻢ ِﻋﺰ‪‬ﺓ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻗﻴﺎﻡ ﺷﻌﺎﺋﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺘﻜﺜﺮ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﺒِﻘﺎﻉ‪ ،‬ﻓﺈﻥ‬ ‫ﱃ ﺍﳌﺴﺠﺪ ﻭﺍﳌﺼﻠﱠﻰ ﺇﺣﺪﻯ ﺧﻄﻮﺗﻴﻪ ﺗﺮﻓ ‪‬ﻊ ﺩﺭﺟﺔ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﲢﻂﱡ ﺧﻄﻴﺌﺔ ﺣﱴ‬ ‫ﺍﻟﺬﺍﻫﺐ ﺇ ﹶ‬ ‫ﳊﻜﹶﻢ ﺍﻟﱵ ﻻ ﳜﻠﻮ‬ ‫ﻳﺮﺟﻊ ﺇﱃ ﻣﻨـﺰﻟﻪ‪ ،‬ﻭﻗﻴﻞ ﻭﻫﻮ ﺍﻷﺻﺢ‪ :‬ﺇﻧﻪ ﻟﺬﻟﻚ ﹸﻛﻠﱢﻪ‪ ،‬ﻭﻟﻐﲑﻩ ﻣﻦ ﺍ ِ‬ ‫ﻓﻌﹸﻠﻪ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﺭﻭﻱ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﻜﺒ‪‬ﺮ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇﱃ ﺍﻟﻌﺼﺮ ﻣﻦ ﺁﺧﺮ ﺃﻳﺎﻡ‬ ‫ﳊ ْﻤﺪ‪.‬‬ ‫ﺍﻟﺘﺸﺮﻳﻖ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﹶﻻ ﺇﹶﻟ ‪‬ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﺃﹶﻛﺒ‪‬ﺮ‪ ،‬ﻭ‪‬ﻟﻠﱠ ِﻪ ﺍ ﹶ‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺻﻼة اﻟﻜﺴﻮف‬

‫ﺝ ج ﺇﱃ ﺍﳌﺴﺠﺪ ﻣ‪‬ﺴﺮِﻋﹰﺎ ﻓﺰِﻋﹰﺎ ‪‬ﳚﺮ‪ ‬ﺭﺩﺍﺀﻩ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺖ ﺍﻟﺸ‪‬ﻤﺲ‪ ،‬ﺧﺮ ‪‬‬ ‫ﺴ ﹶﻔ ِ‬ ‫ﳌﺎ ﹶﻛ ‪‬‬ ‫ﻛﺴ‪‬ﻮﻓﹸﻬﺎ ﰲ ﺃﻭ‪‬ﻝ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺭ‪‬ﳏﲔ ﺃﻭ ﺛﻼﺛﺔ ﻣِﻦ ﻃﻠﻮﻋﻬﺎ‪ ،‬ﻓﺘﻘﺪ‪‬ﻡ‪ ،‬ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﻗﺮﺃ ﰲ ﺍﻷﻭﱃ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺳﻮﺭﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﺟﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﰒ ﺭﻛﻊ‪ ،‬ﻓﺄﻃﺎﻝ ﺍﻟﺮﻛﻮﻉ‪،‬‬ ‫ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﺄﻃﺎﻝ ﺍﻟﻘﻴﺎﻡ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻝ ﳌﺎ ﺭﻓﻊ ﺭﺃﺳﻪ‪:‬‬ ‫ﳊﻤْﺪ(‪ ،‬ﰒ ﺃﺧﺬ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﰒ ﺭﻛﻊ‪ ،‬ﻓﺄﻃﺎﻝ ﺍﻟﺮﻛﻮﻉ‬ ‫ﻚﺍﹶ‬ ‫)ﺳ‪‬ﻤ ‪‬ﻊ ﺍﻟﻠﱠﻪ ِﻟ ‪‬ﻤ ْﻦ ‪‬ﺣ ِﻤ ‪‬ﺪﻩ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺮﻛﻮﻉ ﺍﻷﻭﻝِ‪ ،‬ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﰒ ﺳﺠﺪ ﺳﺠﺪﺓ ﻃﻮﻳﻠﺔ ﻓﺄﻃﺎﻝ‬ ‫ﺍﻟﺴﺠﻮﺩ‪ ،‬ﰒ ﻓﻌﻞ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﺮﻯ ﻣِﺜ ﹶﻞ ﻣﺎ ﻓﻌﻞ ﰲ ﺍﻷﻭﱃ‪ ،‬ﻓﻜﺎﻥ ﰲ ﹸﻛﻞﱢ ﺭﻛﻌﺔ‬ ‫ﺭ‪‬ﻛﻮﻋﺎﻥ ﻭﺳﺠﻮﺩﺍﻥ‪ ،‬ﻓﺎﺳﺘﻜﻤﻞ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ ﻭﺃﺭﺑ ‪‬ﻊ ﺳﺠﺪﺍﺕ‪ ،‬ﻭﺭﺃﻯ ﰲ‬ ‫ﺻﻼﺗﻪ ﺗﻠﻚ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻫ ‪‬ﻢ ﺃﻥ ﻳﺄﺧﺬ ﻋ‪‬ﻨﻘﻮﺩﹰﺍ ﻣﻦ ﺍﳉﻨﺔ‪ ،‬ﻓﻴ‪‬ﺮﻳ‪‬ﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﺭﺃﻯ ﺃﻫﻞ‬ ‫ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺮﺃﻯ ﺍﻣﺮﺃﺓ ﲣ ِﺪﺷ‪‬ﻬﺎ ِﻫ ‪‬ﺮﹲﺓ ﺭﺑﻄﺘﻬﺎ ﺣﱴ ﻣﺎﺗﺖ ﺟ‪‬ﻮﻋﹰﺎ ﻭﻋﻄﺸﺎﹰ‪ ،‬ﻭﺭﺃﻯ‬ ‫ﻕ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﳚﺮ ﺃﻣﻌﺎﺀَﻩ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺃﻭ ﹶﻝ ﻣﻦ ﻏﻴ‪‬ﺮ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺭﺃﻯ ﻓﻴﻬﺎ ﺳﺎ ِﺭ ‪‬‬ ‫ﺲ‬ ‫ﺸ ْﻤ ‪‬‬ ‫ﻆ ﻣﻨﻬﺎ ﻗﻮﻟﻪ‪) :‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺍﳊﺎﺝ ﻳ‪‬ﻌﺬﹶﺏ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ‪ ،‬ﻓﺨﻄﺐ ‪‬ﻢ ﺧﻄﺒﺔ ﺑﻠﻴﻐﺔ‪ ،‬ﺣ‪ِ ‬ﻔ ﹶ‬ ‫ﺕ ﹶﺃ ‪‬ﺣﺪٍ‪ ،‬ﻭ‪‬ﻻ ِﻟﺤ‪‬ﻴﺎِﺗﻪِ‪ ،‬ﻓﺈﺫﺍ ﺭ‪‬ﺃْﻳﺘ‪‬ﻢ ﹶﺫِﻟﻚ‪،‬‬ ‫ﺴﻔﹶﺎ ِﻥ ‪‬ﲟ ْﻮ ِ‬ ‫ﺨِ‬ ‫ﺕ ﺍﻟﻠﹼﻪ ﻻ ‪‬ﻳ ْ‬ ‫ﻭ‪‬ﺍﻟ ﹶﻘﻤ‪‬ﺮ َﺁ‪‬ﻳﺘ‪‬ﺎ ِﻥ ﻣِﻦ ﺁﻳﺎ ِ‬ ‫)‪ (٧٢٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٩٢/٢‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٤١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٣٠١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(١١٥٦‬‬


‫‪٢٥٦‬‬ ‫ﱐ‬ ‫ﺤﻤ‪‬ﺪ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺃﹶﻏ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﷲ ﹶﺃ ﹾﻥ ﻳﺰ ﹶ‬ ‫ﺻﻠﹸﻮﺍ‪ ،‬ﻭﺗ‪‬ﺼﺪ‪‬ﻗﻮﺍ ﻳﺎ ﺃﹸ ‪‬ﻣ ﹶﺔ ‪‬ﻣ ‪‬‬ ‫ﻓﺎﺩﻋﻮﺍ ﺍﻟﻠﹼﻪ ﻭﻛﹶﱪﻭﺍ‪ ،‬ﻭ ‪‬‬ ‫ﱐ ﹶﺃﻣ‪‬ﺘﻪ‪ ،‬ﻳﺎ ﺃﻣ‪‬ﺔ ‪‬ﳏﻤ‪‬ﺪ‪ ،‬ﻭﺍﷲ ﻟﹶﻮ ﺗ‪‬ﻌﻠﹶﻤﻮﻥ ﻣﺎ ﺃﹶﻋﻠﹶﻢ ﻟﹶﻀﺤِﻜﺘﻢ ﻗﹶﻠﻴﻼﹰ‪ ،‬ﻭﹶﻟ‪‬ﺒ ﹶﻜﻴْﺘ ْﻢ‬ ‫ﻋ‪‬ﺒ ‪‬ﺪﻩ‪ ،‬ﹶﺃ ْﻭ ‪‬ﺗ ْﺰ ﹶ‬ ‫ﹶﻛﺜِﲑﹰﺍ(‪.‬‬ ‫ﺖ ﰲ ‪‬ﻣﻘﹶﺎﻣِﻲ ﻫﺬﺍ ﹸﻛ ﱠﻞ ﺷ‪‬ﻲ ٍﺀ ‪‬ﻭﻋِﺪﺗ‪‬ﻢ ﺑﻪ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﻟ ﹶﻘ ْﺪ ﺭﺃﻳﺘ‪‬ﲏ ﺃﺭﻳﺪ ﺃﻥ‬ ‫ﻭﻗﺎﻝ‪) :‬ﹶﻟ ﹶﻘ ْﺪ ﺭ‪‬ﺃﻳ ‪‬‬ ‫ﺖ ‪‬ﺟ ‪‬ﻬﻨ‪‬ﻢ ﻳ‪‬ﺤﻄِﻢ ‪‬ﺑ ْﻌﻀ‪‬ﻬﺎ ‪‬ﺑ ْﻌ ‪‬‬ ‫ﲔ ﺭﺃﻳ‪‬ﺘﻤ‪‬ﻮﱐ ﹶﺃﺗ‪‬ﻘ ‪‬ﺪﻡ‪ ،‬ﻭﹶﻟﻘﹶﺪ ﺭﺃﻳ ‪‬‬ ‫ﺁﺧ ﹶﺬ ﻗِﻄﻔﹰﺎ ﻣِﻦ ﺍﳉﻨﺔ ِﺣ ‪‬‬ ‫ﲔ‬ ‫ﻀﹰﺎ ِﺣ ‪‬‬ ‫ﺕ(‪.‬‬ ‫ﺭﺃﻳْﺘﻤ‪‬ﻮﱐ ‪‬ﺗﹶﺄﺧ‪‬ﺮ ‪‬‬ ‫ﻂ ﹶﺃ ﹾﻓ ﹶﻈ ‪‬ﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺭ‪‬ﺃﻳْﺖ ﺃﻛﺜﹶﺮ ﺃﻫ ِﻞ‬ ‫ﻭﰲ ﻟﻔﻆ‪ :‬ﻭﺭ‪‬ﺃﻳﺖ ﺍﻟﻨﺎﱠ ‪‬ﺭ ﻓﻠﻢ ﺃ ‪‬ﺭ ﻛﺎﻟﻴﻮﻡ ‪‬ﻣﻨْﻈﺮﹶﺍ ﹶﻗ ﹼ‬ ‫ﺃﻟﻨﺎﺭ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ‪ .‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭِﺑ ‪‬ﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ؟ ﻗﺎﻝ‪ِ :‬ﺑﻜﹸﻔﺮِﻫﻦ‪ .‬ﻗﻴﻞ‪ :‬ﺃﻳﻜﻔﹸﺮ ﹶﻥ ﺑﺎﻟﻠﹼﻪ؟ ﻗﺎﻝ‪ :‬ﻳﻜﹾﻔﺮ ﹶﻥ‬ ‫ﺍﻟﻌ‪‬ﺸﲑ‪ ،‬ﻭﻳ‪‬ﻜﻔﺮ ﹶﻥ ﺍﻹِﺣﺴ‪‬ﺎﻥ‪ ،‬ﻟﻮ ﺃﹶﺣﺴ‪‬ﻨ ‪‬‬ ‫ﻚ ﺷ‪‬ﻴﺌﺎﹰ‪،‬‬ ‫ﺖ ﺇﱃ ﺇﺣْﺪﺍﻫ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ْﻫ ‪‬ﺮ ﹸﻛﻠﱠﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﺭﺃﺕ ﻣِﻨ ‪‬‬ ‫ﻚ ﺧ‪‬ﲑﹰﺍ ﻗﻂﱡ‪.‬‬ ‫ﺖ ِﻣﻨ ‪‬‬ ‫ﻗﺎﻟﺖ‪ :‬ﻣ‪‬ﺎ ﺭ‪‬ﺃْﻳ ‪‬‬ ‫ﱄ ﺃ‪‬ﻧﻜﹸﻢ ﺗ‪‬ﻔﺘ‪‬ﻨﻮﻥ ﰲ ﺍﻟﻘﹸﺒﻮ ِﺭ ﻣِﺜﻞﹶ‪ ،‬ﺃﻭ ﻗﹶﺮﻳﺒﹰﺎ ِﻣ ْﻦ ِﻓْﺘ‪‬ﻨ ِﺔ ﺍﻟ ‪‬ﺪﺟ‪‬ﺎﻝ‪،‬‬ ‫ﻭﻣﻨﻬﺎ‪) :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸﻭﺣِﻲ ﺇ ﱠ‬ ‫‪‬ﻳﺆْﺗﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﹶﻓﻴ‪‬ﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ِﻋ ﹾﻠﻤ‪‬ﻚ ِﺑﻬ‪‬ﺬﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟﻞِ؟ ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﳌﹸﺆﻣِﻦ ﺃﻭ ﻗﺎﻝ‪ :‬ﺍﳌﹸﻮﻗِﻦ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺕ ﻭ‪‬ﺍ ﹸﳍﺪ‪‬ﻯ‪ ،‬ﹶﻓﹶﺄﺟ‪‬ﺒﻨﺎ‪ ،‬ﻭﺁﻣ‪‬ﻨﺎﱠ‪ ،‬ﻭﺍ‪‬ﺗﺒ‪‬ﻌﻨ‪‬ﺎ‪ ،‬ﻓﻴ‪‬ﻘﺎﻝ ﹶﻟﻪ‪ :‬ﱎ ﺻ‪‬ﺎﻟِﺤﹰﺎ‬ ‫ﺤﻤ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﹼﻪ‪ ،‬ﺟﺎﺀﻧ‪‬ﺎ ﺑﺎﻟﺒ‪‬ﻴ‪‬ﻨﺎ ِ‬ ‫‪‬ﻣ ‪‬‬ ‫ﺱ‬ ‫ﲰﻌْﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺖ ﳌﺆﻣﻨﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﹸﻨﺎﻓِﻖ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍ ﹸﳌﺮْﺗﺎﺏ‪ ،‬ﻓ‪‬ﻴﻘﹸﻮﻝ‪ :‬ﻻ ﺃ ْﺩﺭِﻱ‪ِ ،‬‬ ‫ﹶﻓ ﹶﻘ ْﺪ ‪‬ﻋﻠِﻤﻨ‪‬ﺎ ﺇﻥ ﻛﻨ ‪‬‬ ‫ﻳ‪‬ﻘﻮﻟﹸﻮﻥ ﺷ‪‬ﻴﺌﺎﹰ‪ ،‬ﻓﻘﻠﺘ‪‬ﻪ()‪.(٧٢٦‬‬ ‫ﻭﰲ ﻃﺮﻳﻖ ﺃﺧﺮﻯ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﺃﻧﻪ ج ﳌﺎ ‪‬ﺳﱠﻠﻢ‪ ،‬ﺣ ِﻤ ‪‬ﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ‪،‬‬ ‫ﺸ ‪‬ﺪﻛﹸﻢ ﺑﺎﻟﻠﱠ ِﻪ ‪‬ﻫ ﹾﻞ‬ ‫ﻭﺷ‪‬ﻬﺪ ﺃﻥ ﻻ ﺇﻟﹶﻪ ﺇ ﱠﻻ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻋﺒﺪ‪‬ﻩ ﻭﺭﺳﻮﻟﹸﻪ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨﱠﺎﺱ‪ ،‬ﹸﺃ‪‬ﻧ ِ‬ ‫ﺕ ﺭﺑ‪‬ﻲ ﳌﹶﺎ ﺃ ْﺧﺒ‪‬ﺮﺗ‪‬ﻤﻮﱐ ِﺑ ﹶﺬﻟِﻚ؟ ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﺟﻞﹲ‪،‬‬ ‫ﺕ ﰲ ﺷﻲﺀ ِﻣ ْﻦ ‪‬ﺗْﺒﻠِﻴﻎ ِﺭﺳ‪‬ﺎﻻ ِ‬ ‫‪‬ﺗ ْﻌﻠﹶﻤﻮ ﹶﻥ ﺃﻧ‪‬ﻲ ﻗﹶﺼ ْﺮ ‪‬‬ ‫ﻚ(‪.‬‬ ‫ﺖ ُﻷ ‪‬ﻣِﺘﻚ‪ ،‬ﻭﻗﹶﻀْﻴ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺼْ‬ ‫ﺕ ‪‬ﺭ‪‬ﺑﻚ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺖ ِﺭﺳ‪‬ﺎ ﹶﻻ ِ‬ ‫ﻚ ﹶﻗ ْﺪ ‪‬ﺑﻠﱠ ْﻐ ‪‬‬ ‫ﺸ ‪‬ﻬﺪ‪ ‬ﺃﱠﻧ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻧ ْ‬ ‫ﺖ ﺍﻟﱠﺬﻱ ‪‬ﻋﹶﻠْﻴ ‪‬‬ ‫ﻑ ﻫ‪‬ﺬﺍ ﺍﻟ ﹶﻘﻤ‪‬ﺮ‪،‬‬ ‫ﺸﻤْﺲ‪ ،‬ﻭ ﹸﻛﺴ‪‬ﻮ ‪‬‬ ‫ﻑ ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬ ‫ﹸﺛﻢ‪ ‬ﻗﹶﺎﻝ‪) :‬ﺃﻣ‪‬ﺎ ﺑ‪‬ﻌ ‪‬ﺪ ﻓﺈ ﱠﻥ ِﺭﺟ‪‬ﺎ ﹰﻻ ﻳ‪‬ﺰ ‪‬ﻋﻤ‪‬ﻮ ﹶﻥ ﹶﺃﻥﱠ ﹸﻛﺴ‪‬ﻮ ‪‬‬ ‫ﺕ ِﺭﺟ‪‬ﺎ ٍﻝ ‪‬ﻋ ﹶﻈﻤ‪‬ﺎ َﺀ ِﻣ ْﻦ ﹶﺃﻫْﻞ ﺍﻷ ْﺭﺽِ‪ ،‬ﻭﺇ‪‬ﻧﻬ‪‬ﻢ ﹶﻗ ْﺪ‬ ‫‪‬ﻭ ‪‬ﺯﻭ‪‬ﺍ ﹶﻝ ﻫﺬﻩ ﺍﻟ‪‬ﻨﺠ‪‬ﻮ ِﻡ ﻋ‪‬ﻦ ﻣ‪‬ﻄﺎﻟِﻌﻬﺎ ﻟِﻤﻮ ِ‬ ‫ﺤ ِﺪﺙﹸ‬ ‫ﺕ ﺍﻟﻠﹼﻪ ﺗ‪‬ﺒﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﱃ ‪‬ﻳ ْﻌ‪‬ﺘِﺒﺮ‪ِ ‬ﺑﻬ‪‬ﺎ ﻋِﺒﺎ ‪‬ﺩﻩ‪ ،‬ﹶﻓﻴ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻣ ْﻦ ﻳ‪ْ ‬‬ ‫ﹶﻛ ﹶﺬﺑ‪‬ﻮﺍ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨﻬ‪‬ﺎ ﺁﻳﺎﺕ ﻣِﻦ ﺁﻳﺎ ِ‬ ‫ﺻﻠﱢﻲ ﻣﺎ ﹶﺃْﻧﺘ‪‬ﻢ ﻻﻗﹸﻮﻩ ِﻣ ْﻦ ﺃ ْﻣ ِﺮ ﺩ‪‬ﻧﻴ‪‬ﺎ ﹸﻛ ْﻢ‬ ‫ﺖ ﹸﺃ ‪‬‬ ‫ﻣِﻨﻬ‪‬ﻢ ‪‬ﺗ ْﻮ‪‬ﺑﺔﹰ‪ ،‬ﻭﺍْﻳ ‪‬ﻢ ﺍﻟﻠﱠ ِﻪ ﹶﻟ ﹶﻘ ْﺪ ‪‬ﺭﹶﺃْﻳﺖ‪ ‬ﻣﻨ‪‬ﺬ ﹸﻗ ْﻤ ‪‬‬ ‫ﺝ ﺛﹶﻼﺛﹶﻮﻥ ﹶﻛﺬﱠﺍﺑﹰﺎ ﺁﺧ ‪‬ﺮﻫ‪‬ﻢ‬ ‫ﺨﺮ‪ ‬‬ ‫ﻭﺁ ِﺧ ‪‬ﺮِﺗﻜﹸﻢ‪ ،‬ﻭﺇﻧ‪ ‬ﻪ ‪ -‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ْﻋﹶﻠﻢ‪ - ‬ﻻ ﺗ‪‬ﻘﻮﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ْ‬ ‫ﺍﻷ ْﻋ ‪‬ﻮﺭ‪ ‬ﺍﻟ ‪‬ﺪﺟ‪‬ﺎﻝﹸ‪ ،‬ﻣ ْﻤﺴ‪‬ﻮﺡ ﺍﻟ ‪‬ﻌْﻴ ِﻦ ﺍﻟﻴﺴْﺮﻯ‪ ،‬ﹶﻛﹶﺄﻧ‪‬ﻬﺎ ‪‬ﻋْﻴﻦ‪ ‬ﺃﹶﰊ ﲢﲕ ﻟِﺸْﻴ ٍﺦ ﺣِﻴﻨ‪‬ﺌ ٍﺬ ﻣ‪‬ﻦ ﺍ َﻷْﻧﺼ‪‬ﺎﺭِ‪،‬‬ ‫)‪ (٧٢٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣٩ ،٤٣٨/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٩٠٣)(٩٠١‬ﻭﺍﳌﻮﻃﺄ )‪.(١٨٧ ،١٨٦/١‬‬


‫‪٢٥٧‬‬ ‫ﺻ ‪‬ﺪﹶﻗﻪ‪‬‬ ‫ﻑ ‪‬ﻳ ْﺰﻋ‪‬ﻢ‪ ‬ﺃﻧ‪‬ﻪ ﺍﻟﱠﻠﻪ‪ ،‬ﹶﻓﻤ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ِﺑ ِﻪ ‪‬ﻭ ‪‬‬ ‫ﺴ ْﻮ ‪‬‬ ‫ﺨ ‪‬ﺮﺝْ‪ ،‬ﻓ ‪‬‬ ‫ﺑ‪‬ﻴﻨ‪‬ﻪ ﻭ‪‬ﺑْﻴ ‪‬ﻦ ﺣ‪‬ﺠﺮ‪‬ﺓ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺇﻧ‪‬ﻪ ‪‬ﻣﺘ‪‬ﻰ ‪‬ﻳ ْ‬ ‫ﻭﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻪ‪ ،‬ﻟﹶﻢ ﻳ‪‬ﻨ ﹶﻔﻌْﻪ ﺻ‪‬ﺎﱀ ﻣِﻦ ‪‬ﻋ ‪‬ﻤﻠِﻪ ‪‬ﺳﹶﻠﻒ‪ ،‬ﻭ‪‬ﻣﻦ ﹶﻛﻔﹶﺮ ﺑﻪ ﻭ ﹶﻛﺬﱠﺑﻪ‪ ،‬ﻟﹶﻢ ﻳ‪‬ﻌﺎﻗﹶﺐ ﺑﺸﻲ ٍﺀ ِﻣ ْﻦ‬ ‫ﺤﺼ‪‬ﺮ‬ ‫ﺖ ﺍﳌﹶﻘﺪِﺱ‪ ،‬ﻭﺇﻧﻪ ‪‬ﻳ ْ‬ ‫ﳊ ‪‬ﺮ ‪‬ﻡ ‪‬ﻭ‪‬ﺑْﻴ ‪‬‬ ‫ﺽ ﹸﻛﱢﻠﻬ‪‬ﺎ ﺇ ﱠﻻ ﺍ ﹶ‬ ‫‪‬ﻋ ‪‬ﻤِﻠ ِﻪ ‪‬ﺳﻠﹶﻔﺎﹰ‪ ،‬ﻭﺇﻧ‪‬ﻪ ‪‬ﺳﻴ‪‬ﻈ ‪‬ﻬﺮ‪ ‬ﻋﻠﹶﻰ ﺍ َﻷ ْﺭ ِ‬ ‫ﺍﳌﹸﺆﻣﻨﲔ ﰲ ‪‬ﺑﻴْﺖ ﺍ ﹶﳌ ﹾﻘﺪِﺱ‪ ،‬ﹶﻓﻴ‪ ‬ﺰﹾﻟﺰ‪‬ﻟﻮ ﹶﻥ ﺯِﻟﺰ‪‬ﺍ ﹰﻻ ‪‬ﺷﺪِﻳ ‪‬ﺪﺍﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ‪‬ﻬِﻠﻜﹸﻪ ﺍﻟﻠﹼﻪ ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ ﻭ‪‬ﺟﻨﻮﺩ‪‬ﻩ‪ ،‬ﺣﱴ‬ ‫ﺠ ‪‬ﺮ ِﺓ ﻟ‪‬ﻴﻨ‪‬ﺎﺩﻱ‪ :‬ﻳﺎ ‪‬ﻣﺴْﻠﻢ‪ ،‬ﻳﺎ ‪‬ﻣ ْﺆﻣِﻦ‪ ،‬ﻫﺬﹶﺍ‬ ‫ﺸ‪‬‬ ‫ﺻ ﹶﻞ ﺍﻟ ‪‬‬ ‫ﺻ ﹶﻞ ﺍﳊﹶﺎِﺋﻂِ‪ ،‬ﻭﺃ ْ‬ ‫ﻂ ﹶﺃ ْﻭ ﻗﹶﺎﻝ‪ :‬ﹶﺃ ْ‬ ‫ﺇ ﱠﻥ ِﺟ ﹾﺬ ‪‬ﻡ ﺍﳊﹶﺎِﺋ ِ‬ ‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮﻭْﺍ ﺃﹸﻣ‪‬ﻮﺭﹰﺍ ‪‬ﻳ‪‬ﺘﻔﹶﺎﹶﻗ ‪‬ﻢ‬ ‫‪‬ﻳﻬ‪‬ﻮ ِﺩﻱ‪ ،‬ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ﻛﹶﺎِﻓﺮ‪ ،‬ﹶﻓ‪‬ﺘﻌ‪‬ﺎ ﹶﻝ ﻓﺎ ﹾﻗ‪‬ﺘ ﹾﻠ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﻟ ْﻦ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺫِﻟ ‪‬‬ ‫‪‬ﺑﻴْﻨﻜﻢ ‪‬ﺷ ﹾﺄ‪‬ﻧﻬ‪‬ﺎ ﰲ ﹶﺃْﻧ ﹸﻔﺴِﻜﻢ‪ ،‬ﻭﺗﺴﺎﺀﻟﻮ ﹶﻥ ‪‬ﺑﻴْﻨﻜﻢ‪ :‬ﻫ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﻧ‪‬ﺒ‪‬ﻴ ﹸﻜ ْﻢ ﹶﺫﻛﹶﺮ ﹶﻟ ﹸﻜ ْﻢ ِﻣْﻨﻬ‪‬ﺎ ِﺫﻛﹾﺮﹶﺍ‪:‬‬ ‫ﻚ ﺍﻟ ﹶﻘْﺒﺾ‪.(٧٢٧)(‬‬ ‫ﻭﺣﺘ‪‬ﻰ ‪‬ﺗﺰ‪‬ﻭ ﹶﻝ ِﺟﺒ‪‬ﺎ ﹲﻝ ‪‬ﻋ ْﻦ ﻣ‪‬ﺮﺍﺗِﺒﻬﺎ‪ ،‬ﱠﰒ ﻋﻠﻰ ﺃﺛﹶﺮ ﹶﺫِﻟ ‪‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺻﺢ ﻋﻨﻪ ج‪ :‬ﻣﻦ ﺻﻔﺔ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺧﻄﺒﺘﻬﺎ‪ .‬ﻭﻗﺪ ﺭ‪‬ﻭﻱ ﻋﻨﻪ ﺃﻧﻪ‬ ‫ﺻﻼﱠﻫﺎ ﻋﻠﻰ ﺻﻔﺎﺕ ﺃﺧﺮ‪.‬‬ ‫ﻣﻨﻬﺎ‪ :‬ﹸﻛﻞﹼ ﺭﻛﻌﺔ ﺑﺜﻼﺙ ﺭﻛﻮﻋﺎﺕ)‪.(٧٢٨‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻛﻞ ﺭﻛﻌﺔ ﺑﺄﺭﺑﻊ ﺭﻛﻮﻋﺎﺕ)‪.(٧٢٩‬‬ ‫ﺻﻠﱢﻴﺖ ﻛﻞ ﺭﻛﻌﺔ ﺑﺮﻛﻮﻉ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﻦ ِﻛﺒﺎﺭ ﺍﻷﺋﻤﺔ‪،‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺇ‪‬ﺎ ﻛﺈﺣﺪﻯ ﺻﻼﺓ ‪‬‬ ‫ﻻ ﻳ‪‬ﺼﺤﺤﻮﻥ ﺫﻟﻚ‪ ،‬ﻛﺎﻹِﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻳﺮﻭﻧﻪ ﻏﻠﻄﹰﺎ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺕ ﰲ ﻛﻞ ﺭﻛﻌﺔ‪،‬‬ ‫ﻭﻗﺪ ﺳﺄﻟﻪ ﺳﺎﺋﻞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﻭﻯ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﻰ ﺑﺜﹶﻼﺙ ﺭﻛﻌﺎ ٍ‬ ‫ﺖ ﻟﻪ‪ :‬ﺃﺗﻘﻮﻝ ﺑﻪ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﻟِﻢ ﱂ ﺗﻘﻞ ﺑﻪ ﺃﻧﺖ ﻭﻫﻮ ﺯﻳﺎﺩﹲﺓ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻓﻘﻠ ‪‬‬ ‫ﺖ‪ :‬ﻫﻮ ﻣﻦ ﻭﺟﻪ ﻣﻨﻘﻄﻊ‪ ،‬ﻭﳓﻦ ﻻ‬ ‫ﺚ ﺍﻟﺮﻛﻮﻋﲔ ﰲ ﺍﻟﺮﻛﻌﺔ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﻋﻠﻰ ﺣﺪﻳﺜﻜﻢ؟ ﻳﻌﲏ ﺣﺪﻳ ﹶ‬ ‫ﻧﺜﺒﺖ ﺍﳌﻨﻘﻄﻊ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻭﻭﺟ ٍﻪ ﻧﺮﺍﻩ ‪-‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ‪ -‬ﻏﻠﻄﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺃﺭﺍﺩ‬ ‫ﺑﺎﳌﻨﻘﻄﻊ ﻗﻮ ﹶﻝ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ‪ :‬ﺣﺪﺛﲏ ﻣﻦ ﺃﺻﺪ‪‬ﻕ‪ ،‬ﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺣﺴﺒﺘﻪ ﻳ‪‬ﺮﻳﺪ ﻋﺎﺋﺸﺔ‬ ‫ﺙ ﺭ‪‬ﻛﻮﻋﺎﺕ ﻭﺃﺭﺑ ‪‬ﻊ ﺳﺠﺪﺍﺕ)‪ .(٧٣٠‬ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ‪:‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻓﺮﻛﻊ ﰲ ﻛ ﱢﻞ ﺭﻛﻌﺔ ﺛﻼ ﹶ‬ ‫)‪(٧٣١‬‬ ‫ﻓﻌﻄﺎﺀ‪ ،‬ﺇﳕﺎ‬ ‫ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺑﻦ ﻋﻤﲑ‪ ،‬ﻋﻨﻬﺎ‪ :‬ﺳﺖ ﺭﻛﻌﺎﺕ ﰲ ﺃﺭﺑﻊ ﺳﺠﺪﺍﺕ‬ ‫ﺃﺳﻨﺪﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﺎﻟﻈﻦ ﻭﺍﳊﺴﺒﺎﻥ‪ ،‬ﻻ ﺑﺎﻟﻴﻘﲔ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﳏﻔﻮﻇﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ‪،‬‬ ‫)‪ (٧٢٧‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(١٦/٥‬ﻭﺃﺧﺮﺟﻪ ﳐﺘﺼﺮ‪‬ﺍ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٨٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٤٠/٣‬‬ ‫)‪ (٧٢٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٠١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٧٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٣٠ ،١٢٩/٣‬‬ ‫)‪ (٧٢٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٠٩ ،٩٠٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٨٣‬‬ ‫)‪ (٧٣٠‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٣١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٥٨‬‬ ‫ﺺ ﺑﻌﺎﺋﺸﺔ ﻭﺃﻟﺰ ‪‬ﻡ‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻭﻋ‪‬ﻤﺮﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺧﻼﻓﻪ)‪ (٧٣٢‬ﻭﻋﺮﻭﺓ ﻭﻋﻤﺮﺓ ﺃﺧ ‪‬‬ ‫ﳍﺎ ﻣﻦ ﻋ‪‬ﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻭﳘﺎ ﺍﺛﻨﺎﻥ‪ ،‬ﻓﺮﻭﺍﻳﺘ‪‬ﻬﻤﺎ ﺃﻭﱃ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﶈﻔﻮﻇﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ‬ ‫ﺲﰲ‬ ‫ﺖ ﺍﻟﺸﻤ ‪‬‬ ‫ﺚ ﻋﻄﺎﺀ ﻋﻦ ﺟﺎﺑﺮ‪) :‬ﺍﻧﻜﺴﻔ ِ‬ ‫ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻏﻠﻄﺎﹰ‪ ،‬ﻓﺄﺣﺴﺒﻪ ﺣﺪﻳ ﹶ‬ ‫ﺱ ﺇﳕﺎ ﺍﻧﻜﺴﻔﺖ‬ ‫ﺕ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺑﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،.‬ﻓﻘﺎﻝ ﺍﻟﻨﺎ ‪‬‬ ‫ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮ ‪‬ﻡ ﻣﺎ ‪‬‬ ‫ﺖ ﺭﻛﻌﺎﺕ ﰲ ﺃﺭﺑﻊ ﺳﺠﺪﺍﺕ(‬ ‫ﺲ ﳌﻮﺕ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻨﱯ ج‪ ،‬ﻓﺼﻠﹼﻰ ﺑﺎﻟﻨ‪‬ﺎﺱ ﺳ ِ‬ ‫ﺍﻟﺸ‪‬ﻤ ‪‬‬ ‫ﺍﳊﺪﻳﺚ)‪.(٧٣٣‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻣﻦ ﻧﻈﺮ ﰲ ﻗﺼﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺼﺔ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ‪ ،‬ﻋﻠﻢ ﺃ‪‬ﻤﺎ‬ ‫ﻗﺼﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺃﺧﱪ ﻋﻨﻬﺎ ﺇﳕﺎ ﻓﻌﻠﻬﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻳﻮﻡ ﺗﻮﰲ ﺍﺑﻨﻪ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻑ ﺑﲔ ﻋﺒﺪ ﺍﳌﻠﻚ ﻳﻌﲏ ﺍﺑﻦ ﺃﰊ ﺳ‪‬ﻠﻴﻤﺎﻥ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﰒ ﻭﻗﻊ ﺍﳋﻼ ‪‬‬ ‫ﻭﺑﲔ ﻫﺸﺎﻡ ﺍﻟﺪﺳﺘﻮﺍﺋﻲ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺰ‪‬ﺑﲑ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻮﻉ ﰲ ﻛﻞ ﺭﻛﻌﺔ‪،‬‬ ‫ﻓﻮﺟﺪﻧﺎ ﺭﻭﺍﻳﺔ ﻫﺸﺎﻡ ﺃﻭﱃ‪ ،‬ﻳﻌﲏ ﺃﻥ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﺭﻛﻮﻋﲔ ﻓﻘﻂ‪ ،‬ﻟﻜﻮﻧﻪ ﻣﻊ ﺃﰊ ﺍﻟﺰﺑﲑ‬ ‫ﺃﺣﻔﻆ ﻣﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭﳌﻮﺍﻓﻘﺔ ﺭﻭﺍﻳﺘﻪ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻮﻉ ﺭﻭﺍﻳﺔ ﻋ‪‬ﻤﺮﺓ ﻭﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﻭﺭﻭﺍﻳﺔ ﻛﺜﲑ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺃﰊ ﺳﻠﻤﺔ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﰒ ﺭﻭﺍﻳﺔ ﳛﲕ ﺑﻦ ﺳﻠﻴﻢ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺪ ﺧﻮﻟﻒ ﻋﺒ ‪‬ﺪ ﺍﳌﻠﻚ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻋﻄﺎﺀ‪،‬‬ ‫ﻓﺮﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺞ ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺑﻦ ﻋﻤﲑ‪ :‬ﺳﺖ ﺭﻛﻌﺎﺕ ﰲ ﺃﺭﺑﻊ‬ ‫ﻑ ﻭﻳ‪‬ﻮﺍﻓﻘﻬﺎ ﻋﺪﺩ‬ ‫ﺳﺠﺪﺍﺕ‪ ،‬ﻓﺮﻭﺍﻳﺔ ﻫﺸﺎﻡ ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﺍﻟﱵ ﱂ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﳋﻼ ‪‬‬ ‫ﻛﺜ ‪‬ﲑ ﺃﻭﱃ ﻣﻦ ﺭﻭﺍﻳﱵ ﻋﻄﺎﺀ ﺍﻟﻠﺘﲔ ﺇﳕﺎ ﺇﺳﻨﺎﺩ ﺃﺣﺪِﳘﺎ ﺑﺎﻟﺘﻮﻫﻢ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﻳﺘﻔﺮﺩ ‪‬ﺎ ﻋﻨﻪ‬ ‫ﻂ ﰲ ﻏﲑ ﺣﺪﻳﺚ‪.‬‬ ‫ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﻗﺪ ﺃﹸﺧ ﹶﺬ ﻋﻠﻴﻪ ﺍﻟﻐﻠ ﹸ‬ ‫ﺚ ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ج‪ ،‬ﺃﻧﻪ ﺻﻠﻰ ﰲ ﻛﺴﻮﻑ‪ ،‬ﻓﻘﺮﺃ‪ ،‬ﰒ ﺭﻛﻊ‪ ،‬ﰒ ﻗﺮﺃ‪ ،‬ﰒ ﺭﻛﻊ‪ ،‬ﰒ ﻗﺮﺃ‪ ،‬ﰒ ﺭﻛﻊ‪ ،‬ﰒ ﻗﺮﺃ‪ ،‬ﰒ‬ ‫ﺭﻛﻊ‪ ،‬ﰒ ﺳﺠﺪ ﻗﺎﻝ ﻭﺍﻷﺧﺮﻯ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺮﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ()‪ (٧٣٤‬ﻭﻫﻮ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ‬ ‫ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ‪ ،‬ﻭﺣﺒﻴﺐ ﻭﺇﻥ ﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻓﻜﺎﻥ ﻳ‪‬ﺪﻟﺲ‪ ،‬ﻭﱂ ﻳ‪‬ﺒﲔ ﻓﻴﻪ ﲰﺎﻋ‪‬ﻪ ﻣِﻦ‬ ‫)‪ (٧٣٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٣٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٣٤‬ﺭﻗﻢ )‪.(٩٠٩‬‬


‫‪٢٥٩‬‬ ‫ﻃﺎﻭﻭﺱ‪ ،‬ﻓﻴﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﲪﻠﻪ ﻋﻦ ﻏﲑ ﻣﻮﺛﻮﻕ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻔﻪ ﰲ ﺭﻓﻌﻪ ﻭﻣﺘﻨﻪ ﺳﻠﻴﻤﺎﻥ‬ ‫ﺙ ﺭﻛﻌﺎﺕ ﰲ ﺭﻛﻌﺔ‪.‬‬ ‫ﺍﳌﻜﻲ ﺍﻷﺣﻮﻝ‪ ،‬ﻓﺮﻭﺍﻩ ﻋﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣِﻦ ﻓﻌﻠﻪ ﺛﻼ ﹶ‬ ‫ﻭﻗﺪ ﺧﻮﻟﻒ ﺳﻠﻴﻤﺎﻥ ﺃﻳﻀﹰﺎ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻮﻉ‪ ،‬ﻓﺮﻭﺍﻩ ﲨﺎﻋﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣِﻦ ﻓﻌﻠﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﺭﻭﺍﻩ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﻭﻏﲑﻩ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻳﻌﲏ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﺭﻛﻮﻋﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ‬ ‫ﻱ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻼﺙ‪ ،‬ﻓﻠﻢ ﳜﺮ‪‬ﺝ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ﰲ‬ ‫ﺃﻋﺮﺽ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫)ﺍﻟﺼﺤﻴﺢ( ﳌﺨﺎﻟﻔﺘﻬﻦ ﻣﺎ ﻫﻮ ﺃﺻﺢ ﺇﺳﻨﺎﺩﺍﹰ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﺪﺩﺍﹰ‪ ،‬ﻭﺃﻭﺛﻖ ﺭﺟﺎﻻﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻨﻪ‪ :‬ﺃﺻ ‪‬ﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﺪﻱ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺃﺭﺑ ‪‬ﻊ‬ ‫ﺕ ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺭﻭﻱ ﻋﻦ ﺣﺬﻳﻔﺔ ﻣﺮﻓﻮﻋﹰﺎ )ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﰲ‬ ‫ﺭﻛﻌﺎﺕ ﰲ ﺃﺭﺑﻊ ﺳﺠﺪﺍ ٍ‬ ‫)‪(٧٣٥‬‬ ‫ﻛﻞ ﺭﻛﻌﺔ(‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ‪.‬‬ ‫ﰊ ﺑ ِﻦ ﻛﻌﺐ ﻣﺮﻓﻮﻋﹰﺎ )ﲬﺲ ﺭﻛﻮﻋﺎﺕ ﰲ ﻛﻞ ﺭﻛﻌﺔ()‪ (٧٣٦‬ﻭﺻﺎﺣﺒﺎ‬ ‫ﻭﺭ‪‬ﻭﻱ ﻋﻦ ﺃ ‪‬‬ ‫ﺍﻟﺼﺤﻴﺢ ﱂ ﳛﺘﺠﺎ ﲟﺜﻞ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺜﻪ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ‪،‬‬ ‫ﻕ ﺑﻦ‬ ‫ﻭﲪﻠﻮﻫﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ ج ﻓﻌﻠﻬﺎ ﻣﺮﺍﺭﺍﹰ‪ ،‬ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﺟﺎﺋﺰ‪ ،‬ﻓﻤﻤﻦ ﺫﻫﺐ ﺇﻟﻴﻪ ﺇﺳﺤﺎ ‪‬‬ ‫ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻀﺒﻌﻲ‪ ،‬ﻭﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‬ ‫ﺍﳋﻄﺎﰊ‪ ،‬ﻭﺍﺳﺘﺤﺴﻨﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ .‬ﻭﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﺗﺮﺟﻴﺢ‬ ‫ﺍﻷﺧﺒﺎﺭ ﺃﻭﱃ ﳌﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺭﺟﻮﻉ ﺍﻷﺧﺒﺎﺭ ﺇﱃ ﺣﻜﺎﻳﺔ ﺻﻼﺗﻪ ج ﰲ ﻳﻮ ‪‬ﻡ ﺗﻮﰲ ﺍﺑﻨﻪ‪.‬‬ ‫ﺹ ﻋﻦ ﺃﲪﺪ ﺃﻳﻀَﹰﺎ ﺃﺧﺬﻩ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺣﺪﻩ ﰲ ﻛﻞ ﺭﻛﻌﺔ‬ ‫ﻗﻠﺖ‪ :‬ﻭﺍﳌﻨﺼﻮ ‪‬‬ ‫ﺭﻛﻮﻋﺎﻥ ﻭﺳﺠﻮﺩﺍﻥ‪ .‬ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺯﻱ‪ :‬ﻭﺃﺫﻫﺐ ﺇﱃ ﺃﻥ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﺃﺭﺑ ‪‬ﻊ‬ ‫ﺭﻛﻌﺎﺕ‪ ،‬ﻭﺃﺭﺑ ‪‬ﻊ ﺳﺠﺪﺍﺕ‪ ،‬ﰲ ﻛﻞ ﺭﻛﻌﺔ ﺭﻛﻌﺘﺎﻥ ﻭﺳﺠﺪﺗﺎﻥ‪ ،‬ﻭﺃﺫﻫﺐ ﺇﱃ ﺣﺪﻳﺚ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻛﺜ ‪‬ﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻫﺬﺍ‪ .‬ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﺃﰊ ﺑﻜﺮ ﻭﻗﺪﻣﺎﺀ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﺧﺘﻴﺎﺭ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪.‬؟ﻛﺎﻥ ﻳﻀﻌﻒ ﹸﻛ ﱠﻞ ﻣﺎ ﺧﺎﻟﻔﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﻑ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻳﻮ ‪‬ﻡ ﻣﺎﺕ ﺍﺑﻨﻪ ﺍﺑﺮﺍﻫﻴﻢ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻫﻲ ﻏﻠﻂ‪ ،‬ﻭﺇﳕﺎ ﺻﻠﱠﻰ ﺍﻟﻨﱯ‪:‬ج ﺍﻟﻜﺴﻮ ‪‬‬ ‫ﻭﺃﻣﺮ ج ﰲ ﺍﻟﻜﺴﻮﻑ ﺑﺬﻛ ِﺮ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺍﻟﺼﻼ ِﺓ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺼﺪﻗﺔ‪،‬‬ ‫ﻭﺍﻟﻌﺘﺎﻗﺔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫)‪ (٧٣٥‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٣٥٩/٣‬‬ ‫)‪ (٧٣٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٨٢‬‬


‫‪٢٦٠‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج اﻻﺳﺘﺴﻘﺎء‬

‫ﺛﺒﺖ ﻋﻨﻪ ج‪ ،‬ﺃﻧﻪ ﺍﺳﺘﺴﻘﻰ ﻋﻠﻰ ﻭﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﺍﳌﻨﱪ ﰲ ﺃﺛﻨﺎﺀ ﺧﻄﺒﺘﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺍﻟﻠﱠﻬﻢ ﹶﺃﻏِﺜﻨﺎ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﹶﺃﻏِﺜﻨ‪‬ﺎ‪،‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃ ِﻏﹾﺜﻨ‪‬ﺎ‪ ،‬ﺍﻟﻠﹼﻬﻢ ﺍﺳﻘِﻨﺎ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﺍﺳ ِﻘﻨ‪‬ﺎ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍﺳ ِﻘﻨ‪‬ﺎ()‪.(٧٣٧‬‬ ‫ﺱ ﻳﻮﻣﹰﺎ ﳜﺮﺟ‪‬ﻮﻥ ﻓﻴﻪ ﺇﱃ ﺍﳌﺼﻠﻰ‪ ،‬ﻓﺨﺮﺝ ﳌﺎ ﻃﻠﻌﺖ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ج ﻭﻋﺪ ﺍﻟﻨﺎ ‪‬‬ ‫)‪(٧٣٨‬‬ ‫ﺻ ِﻌ ‪‬ﺪ‬ ‫ﺲ ﻣﺘﻮﺍﺿﻌﺎﹰ‪ ،‬ﻣﺘﺒ ﱢﺬﻻﹰ‪ ،‬ﻣﺘﺨﺸ‪‬ﻌﺎﹰ‪ ،‬ﻣﺘﺮ ‪‬ﺳﻼﹰ‪ ،‬ﻣﺘﻀ‪‬ﺮﻋﹰﺎ ‪ ،‬ﻓﻠﻤﺎ ﻭﺍﰱ ﺍﳌﺼﻠﱠﻰ‪ ،‬‬ ‫ﺍﻟﺸﻤ ‪‬‬ ‫ﺍﳌﻨﱪ ‪ -‬ﺇﻥ ﺻﺢِ‪ ،‬ﻭﺇﻻ ﻓﻔﻲ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﺷﻲﺀ ‪ -‬ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﻛ‪‬ﺒﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﳑﺎ‬ ‫ﻚ ‪‬ﻳ ْﻮ ِﻡ ﺍﻟﺬﹶﻳﻦ‪،‬‬ ‫ﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ‪ ،‬ﺍﻟ ‪‬ﺮﺣْﻤﻦ ﺍﻟﺮ‪‬ﺣﻴﻢ‪ ،‬ﻣﺎِﻟ ِ‬ ‫ﳊ ْﻤﺪ‪ ‬ﻟِﻠﻪ ‪‬ﺭ ‪‬‬ ‫‪‬ﺣﻔِﻆ ﻣﻦ ﺧﻄﺒﺘﻪ ﻭﺩﻋﺎﺋﻪ‪) :‬ﺍ ﹶ‬ ‫ﺖ ﺍﻟﻠﱠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﺗ ﹾﻔﻌ‪‬ﻞ ﻣﺎ ﺗ‪‬ﺮﻳﺪ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﻻ ﺇﻻ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠﻪ‪ ،‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ ﻣﺎ ﻳ‪‬ﺮﻳﺪ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﺃﹶﻧ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬ﻐﲏ‪ ‬ﻭ‪‬ﻧﺤْﻦ ﺍﻟ ﹸﻔﻘﹶﺮﺍﺀُ‪ ،‬ﹶﺃْﻧﺰِﻝ ‪‬ﻋﻠﹶﻴﻨ‪‬ﺎ ﺍﻟ ‪‬ﻐْﻴﺚﹶ‪ ،‬ﻭﺍﺟﻌ‪‬ﻞ ﻣﺎ ﹶﺃْﻧ ‪‬ﺰﹾﻟﺘ‪‬ﻪ ﻋﻠﻴﻨﺎ ﻗﹸ ‪‬ﻮ ﹰﺓ‬ ‫ﺇﻟﻪ ﺇﻻ ﹶﺃْﻧﺖ‪ ،‬ﹶﺃْﻧ ‪‬‬ ‫)‪(٧٣٩‬‬ ‫ﰒ ﺭﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﺧﺬ ﰲ ﺍﻟﺘﻀﺮ‪‬ﻉ‪ ،‬ﻭﺍﻻﺑﺘﻬﺎﻝ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺑﺎﻟﻎ‬ ‫ﹶﻟﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺑﻼ ﹶﻏﹰﺎ ﺇﱃ ﺣﲔ(‬ ‫ﺽ ﺇﺑﻄﻴﻪ‪ ،‬ﰒ ﺣﻮ‪‬ﻝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻇﻬ‪‬ﺮﻩ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺣﻮﻝ ﺇﺫ ﺫﺍﻙ‬ ‫ﰲ ﺍﻟﺮﻓﻊ ﺣﱴ ﺑﺪﺍ ﺑﻴﺎ ‪‬‬ ‫ﺭﺩﺍﺀَﻩ ﻭﻫﻮ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﺠﻌﻞ ﺍﻷﳝ ‪‬ﻦ ﻋﻠﻰ ﺍﻷﻳﺴﺮ‪ ،‬ﻭﺍﻷﻳﺴﺮ ﻋﻠﻰ ﺍﻷﳝﻦ‪ ،‬ﻭﻇﻬ ‪‬ﺮ ﺍﻟﺮﺩﺍﺀ‬ ‫ﻟﺒﻄﻨﻪ‪ ،‬ﻭﺑﻄﻨﻪ ﻟﻈﻬﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺩﺍﺀ ﲬﻴﺼ ﹰﺔ ﺳﻮﺩﺍﺀ‪ ،‬ﻭﺃﺧﺬ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﺴﺘﻘﺒ ﹶﻞ ﺍﻟﻘِﺒﻠﺔ‪،‬‬ ‫ﺱ ﻛﺬﻟﻚ‪ ،‬ﰒ ﻧﺰﻝ ﻓﺼﻠﱠﻰ ‪‬ﻢ ﺭﻛﻌﺘﲔ ﻛﺼﻼﺓ ﺍﻟﻌﻴﺪ ﻣﻦ ﻏﲑ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ ﻭﻻ‬ ‫ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﻧﺪﺍ ٍﺀ ﺍﻟﺒﺘﺔ‪ ،‬ﺟﻬﺮ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻗﺮﺃ ﰲ ﺍﻷﻭﱃ ﺑﻌﺪ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪﴿.:‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ‬ ‫ﺍﻷﻋﻠﻰ﴾ ]ﺍﻷﻋﻠﻰ‪ ،[١ :‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ‪﴿ :‬ﻫﻞ ﺃﺗﺎﻙ ﺣﺪﻳﺚ ﺍﻟﻐﺎﺷﻴﺔ﴾ ]ﺍﻟﻐﺎﺷﻴﺔ‪.[١ :‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪:‬ﺃﻧﻪ ج ﺍﺳﺘﺴﻘﻰ ﻋﻠﻰ ﻣﻨﱪ ﺍﳌﺪﻳﻨﺔ ﺍﺳﺘﺴﻘﺎﺀ ﳎﺮﺩﹰﺍ ﰲ ﻏﲑ ﻳﻮﻡ ﲨﻌﺔ‪،‬‬ ‫ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ج ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺻﻼﺓ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ج ﺍﺳﺘﺴﻘﻰ ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺮﻓ ٍﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﺩﻋﺎ ﺍﻟﻠﱠ ‪‬ﻪ ﻋﺰ‬ ‫ﻼ ﹶﻏْﻴ ‪‬ﺮ ﺭﺍِﺋﺚٍ‪،‬‬ ‫ﻆ ﻣِﻦ ﺩﻋﺎﺋﻪ ﺣﻴﻨﺌﺬ‪) :‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﺍ ْﺳﻘِﻨﺎ ﹶﻏﻴْﺜﹰﺎ ﻣ‪‬ﻐﻴﺜﺎ ‪‬ﻣﺮِﻳﻌﹰﺎ ﹶﻃﺒ‪‬ﻘﹰﺎ ﻋ‪‬ﺎ ِﺟ ﹰ‬ ‫ﻭﺟﻞ‪ ،‬ﻓﺤ‪ِ ‬ﻔ ﹶ‬ ‫)‪ (٧٣٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢٣ ،٤٢١ ،٤١٧/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٨٩٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٦١ ،١٦٠/٣‬‬ ‫)‪ (٧٣٨‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٦٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٢٦٦‬ﻭﺍﻟﻄﺤﺎﻭﻱ )‪ ،(١٩٢ ،١٩١/١‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(١٥٦/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٥٥٨‬‬ ‫)‪ (٧٣٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١١٧٣‬‬


‫‪٢٦١‬‬ ‫ﻧﺎﻓِﻌﹰﺎ ﹶﻏْﻴ ‪‬ﺮ ﺿ‪‬ﺎ ‪‬ﺭ()‪.(٧٤٠‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ‪ :‬ﺃﻧﻪ ج ﺍﺳﺘﺴﻘﻰ ﻋﻨﺪ ﺃﺣﺠﺎﺭ ﺍﻟﺰﻳﺖ ﻗﺮﻳﺒﹶﺎ ﻣﻦ ﺍﻟﺰ‪‬ﻭﺭﺍﺀ‪ ،‬ﻭﻫﻲ ﺧﺎﺭﺝ‬ ‫ﻒ ﻋﻦ ﳝﲔ ﺍﳋﺎﺭﺝ‬ ‫ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻳ‪‬ﺪﻋﻰ ﺍﻟﻴﻮﻡ ﺑﺎﺏ ﺍﻟﺴﻼﻡ ﳓﻮ ﻗﺬﻓ ِﺔ ﺣﺠﺮ‪ ،‬ﻳﻨﻌﻄ ‪‬‬ ‫ﻣﻦ ﺍﳌﺴﺠﺪ)‪.(٧٤١‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻧﻪ ج ﺍﺳﺘﺴﻘﻰ ﰲ ﺑﻌﺾ ﻏﺰﻭﺍﺗﻪ ﳌﺎ ﺳﺒﻘﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺇﱃ ﺍﳌﺎﺀ‪،‬‬ ‫ﺾ ﺍﳌﻨﺎﻓﻘﲔ‪ :‬ﻟﻮ ﻛﺎﻥ‬ ‫ﺸﻜﹶﻮﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ .‬ﻭﻗﺎﻝ ﺑﻌ ‪‬‬ ‫ﲔ ﺍﻟﻌﻄﺶ‪ ،‬ﻓ ‪‬‬ ‫ﻓﺄﺻﺎﺏ ﺍﳌﺴﻠﻤ ‪‬‬ ‫ﱯ ج؟ ﻓﻘﺎﻝ‪) :‬ﹶﺃ ‪‬ﻭﹶﻗ ْﺪ‬ ‫ﻧﺒﻴﺎﹰ‪ ،‬ﻻﺳﺘﺴﻘﻰ ﻟﻘﻮﻣﻪ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺴﻘﻰ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨ ‪‬‬ ‫ﺴ ‪‬ﻰ ‪‬ﺭﺑ‪‬ﻜﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ْ‬ ‫ﻗﹶﺎﻟﹸﻮﻫﺎ؟ ‪‬ﻋ ‪‬‬ ‫ﻂ ‪‬ﻳﺪ‪‬ﻳﻪ‪ ،‬ﻭﺩﻋﺎ‪ ،‬ﻓﻤﺎ ﺭ ‪‬ﺩ ﻳﺪﻳﻪ ﻣﻦ ﺩﻋﺎﺋﻪ‪ ،‬ﺣﱴ‬ ‫ﺴﹶ‬ ‫ﺴ ِﻘﻴ‪‬ﻜﻢ‪ ،‬ﺛﹸ ‪‬ﻢ ‪‬ﺑ ‪‬‬ ‫ﺃﻇﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﺤﺎﺏ‪ ،‬ﻭﺃﹸﻣﻄِﺮﻭﺍ‪ ،‬ﻓﺄﻓﻌ ‪‬ﻢ ﺍﻟﺴﻴ ﹸﻞ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﻓﺸﺮﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﺭ‪‬ﺗ ‪‬ﻮﻭْﺍ(‪.‬‬ ‫ﻭﺣ‪‬ﻔﻆ ﻣﻦ ﺩﻋﺎﺋﻪ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ‪) :‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﺍﺳ ِﻖ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻙ ‪‬ﻭ‪‬ﺑﻬ‪‬ﺎِﺋ ‪‬ﻤﻚ‪ ،‬ﻭﺍْﻧﺸ‪ِ ‬ﺮ ‪‬ﺭ ْﺣ ‪‬ﻤﺘ‪‬ﻚ‪،‬‬ ‫ﻼ‬ ‫ﺖ()‪) ،(٧٤٢‬ﺍﻟﹶﻠﻬ‪‬ﻢ ﺍ ْﺳﻘِﻨﺎ ﻏﹶﻴﺜﹰﺎ ‪‬ﻣﻐِﻴﺜﹰﺎ ﻣ‪‬ﺮﻳﺌﺎﹰ‪ ،‬ﻣﺮﻳﻌﺎﹰ‪ ،‬ﻧﺎﻓِﻌﹰﺎ ﻏﲑ ﺿﺎﺭ‪ ،‬ﻋﺎ ِﺟ ﹰ‬ ‫ﻭﹶﺃﺣْﻲ ‪‬ﺑﹶﻠ ‪‬ﺪ ‪‬ﻙ ﺍ ﹶﳌ‪‬ﻴ ‪‬‬ ‫ﹶﻏْﻴ ‪‬ﺮ ﹶﺍﺟِﻞ()‪ .(٧٤٣‬ﻭﺃﹸﻏﻴﺚ ج ﰲ ﻛﻞ ﻣﺮﺓ ﺍﺳﺘﺴﻘﻰ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﺍﺳﺘﺴﻘﻰ ﻣﺮﺓ‪ ،‬ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺃﺑﻮ ﻟﹸﺒﺎﺑﺔ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﻥ ﺍﻟﺘﻤﺮ ﰲ ﺍﳌﹶﺮﺍﺑﺪ‪،‬‬ ‫ﺐ ِﻣ ْﺮ‪‬ﺑﺪِﻩ‬ ‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺍﻟﻠﱠﻬﻢ ﺍﺳ ِﻘﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻘﻮ ‪‬ﻡ ﺃﺑﻮ ﹸﻟﺒ‪‬ﺎﺑﺔ ﻋ‪‬ﺮﻳﺎﻧﺎﹰ‪ ،‬ﹶﻓﻴ‪‬ﺴ ‪‬ﺪ ﺛﹶﻌﹶﻠ ‪‬‬ ‫ﺴﺪ‪‬‬ ‫ﺑﺈﺯﺍﺭﻩ(‪ ،‬ﻓﺄﻣﻄﺮﺕ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﺇﱃ ﺃﰊ ﻟﹸﺒﺎﺑﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇ‪‬ﺎ ﻟﻦ ﺗ‪‬ﻘﻠ ‪‬ﻊ ﺣﱴ ﺗﻘﻮﻡ ﻋ‪‬ﺮﻳﺎﻧﺎﹰ‪ ،‬ﻓﺘ ‪‬‬ ‫ﺐ ﻣﺮﺑﺪﻙ ﺑﺈﺯﺍﺭﻙ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻔﻌﻞ‪ ،‬ﻓﺎﺳﺘﻬﻠﺖ ﺍﻟﺴﻤﺎﺀ)‪.(٧٤٤‬‬ ‫ﺛﻌﻠ ‪‬‬ ‫ﻭﳌﺎ ﻛﺜﺮ ﺍﳌﻄﺮ‪ ،‬ﺳﺄﻟﻮﻩ ﺍﻻﺳﺘﺼﺤﺎﺀ‪ ،‬ﻓﺎﺳﺘﺼﺤﻰ ﳍﻢ ﻭﻗﺎﻝ‪) :‬ﺍﻟﻠﻬﻢ ‪‬ﺣﻮ‪‬ﺍﹶﻟْﻴﻨ‪‬ﺎ ﻭﻻ‬ ‫ﺸﺠ‪‬ﺮ()‪.(٧٤٥‬‬ ‫‪‬ﻋﻠﹶﻴﻨ‪‬ﺎ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﻋﻠﻰ ﺍﻵﻛﺎﻡ ﻭﺍﳉِﺒﺎﻝ‪ ،‬ﻭ‪‬ﺍﻟﻈﱢﺮﺍﺏ‪ ،‬ﻭﺑ‪‬ﻄﻮ ِﻥ ﺍﻷﻭﺩﻳﺔ ‪‬ﻭ ‪‬ﻣﻨ‪‬ﺎﺑِﺖ ﺍﻟ ‪‬‬ ‫ﻭﻛﺎﻥ ج‪ :‬ﺇﺫﺍ ﺭﺃﻯ ﻣﻄﺮ ﻗﺎﻝ‪) :‬ﺍﱠﻟﻠﻬﻢ ﺻ‪‬ﻴ‪‬ﺒﹰﺎ ﻧ‪‬ﺎﻓِﻌﹰﺎ()‪.(٧٤٦‬‬ ‫ﻭﻛﺎﻥ ﳛﺴﺮ ﺛﻮﺑ‪‬ﻪ ﺣﱴ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﳌﻄﺮ‪ ،‬ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ‪،‬ﻓﻘﺎﻝ‪) :‬ﻷﻧﻪ ﺣ‪‬ﺪﻳﺚﹸ ‪‬ﻋ ْﻬ ٍﺪ‬ ‫)‪ (٧٤٠‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٦٩‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٥٥/٣‬‬ ‫)‪ (٧٤١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٦٨‬ﻭﺃﲪﺪ )‪.(٢٢٣/٥‬‬ ‫)‪ (٧٤٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٧٦‬ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٩١ ،١٩٠/١‬‬ ‫)‪ (٧٤٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٤٤‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(٢١٥/٢‬‬ ‫)‪ (٧٤٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٤٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣٠/٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٦٤/٣‬‬


‫‪٢٦٢‬‬ ‫ِﺑ ‪‬ﺮﺑ‪‬ﻪ()‪.(٧٤٧‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃ‪‬ﻢ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﳍﺎﺩ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ‬ ‫ﺳﺎﻝ ﺍﻟﺴﻴﻞ ﻗﺎﻝ‪) :‬ﺍﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ِﺑﻨ‪‬ﺎ ﺇﱃ ‪‬ﻫﺬﹶﺍ ﺍﹶﻟﺬِﻱ ‪‬ﺟ ‪‬ﻌﹶﻠﻪ‪ ‬ﺍﷲ ﹶﻃﻬ‪‬ﻮﺭﺍﹰ‪ ،‬ﹶﻓ‪‬ﻨ‪‬ﺘ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ﻣﻨﻪ‪ ،‬ﻭ‪‬ﻧ ْ‬ ‫ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﹶﻠْﻴ ِﻪ()‪.(٧٤٨‬‬ ‫ﻭﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃﺗ‪‬ﻬﻢ‪ ،‬ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﻥ ﻋﻤﺮ ﻛﺎﻥ ﺇﺫﺍ ﺳﺎﻝ ﺍﻟﺴﻴ ﹸﻞ ﺫﻫﺐ‬ ‫ﺑﺄﺻﺤﺎﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻛﺎﻥ ﻟِﻴﺠﻲﺀ ﻣ ْﻦ ﳎﻴﺌﻪ ﺃﺣ ‪‬ﺪ ﺇﻻ ﲤﺴ‪‬ﺤﻨﺎ ﺑﻪ‪.‬‬ ‫ﻑ ﺫﻟﻚ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻓﺄﻗﺒﻞ ﻭﺃﺩﺑﺮ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻐﻴ ‪‬ﻢ ﻭﺍﻟﺮﻳﺢ‪ ،‬ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﻱ ﻋﻨﻪ‪ ،‬ﻭﺫﻫﺐ ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﳜﺸﻰ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻗﺎﻝ‬ ‫ﺃﻣﻄﺮﺕ‪ ،‬ﺳ‪ ‬ﺮ ‪‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻭﺭﻭﻱ ﻋﻦ ﺳﺎﱂ ﺑ ِﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻋﻦ ﺃﺑﻴﻪ ﻣﺮﻓﻮﻋﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﺴﻘﻰ ﻗﺎﻝ‪:‬‬ ‫ﺤﹰﺎ ﺩﺍﺋﻤﹰﺎ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﺍﺳ ِﻘﻨ‪‬ﺎ‬ ‫ﻼ ﻋ‪‬ﺎ ‪‬ﻣﹰﺎ ﹶﻃﺒ‪‬ﻘﹰﺎ ‪‬ﺳ ‪‬‬ ‫)ﺍﻟﱠﻠﻬ‪‬ﻢ ﺍﺳ ِﻘﻨ‪‬ﺎ ﻏﻴﺜﹰﺎ ﻣ‪‬ﻐﻴﺜﹰﺎ ‪‬ﻫﻨِﻴﺌﹰﺎ ‪‬ﻣﺮِﻳﺌﹰﺎ ﹶﻏﺪ‪‬ﻗﹰﺎ ﻣ‪‬ﺠﱢﻠ ﹰ‬ ‫ﺍﻟ ‪‬ﻐْﻴﺚﹶ‪ ،‬ﻭﻻ ﲡﻌﻠﻨﺎ ﻣﻦ ﺍﻟﻘﹶﺎﻧِﻄﲔ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﺑِﺎﻟﻌﺒﺎ ِﺩ ﻭﺍﻟﺒِﻼ ِﺩ ﻭﺍﻟﺒﻬﺎﺋِﻢ ﻭﺍﳋﻠﻖ ﻣِﻦ ﺍﻟﻸﻭﺍ ِﺀ‬ ‫ﻚ ﻣﺎ ﻻ ﻧﺸﻜﻮﻩ ﺇ ﱠﻻ ﺇﻟﻴﻚ‪ ،‬ﺍﻟﻠﻬﻢ ﹶﺃْﻧِﺒ ْ‬ ‫ﻀْﻨ ِ‬ ‫ﻭﺍﳉﻬﺪ ﻭﺍﻟ ‪‬‬ ‫ﻀ ْﺮﻉ‪،‬‬ ‫ﺖ ﻟﻨﺎ ﺍﻟ ‪‬ﺰ ‪‬ﺭﻉ‪ ،‬ﻭﹶﺃ ِﺩ ‪‬ﺭ ﻟﻨﺎ ﺍﻟ ‪‬‬ ‫ﳉ ْﻬ ‪‬ﺪ‬ ‫ﺖ ﻟﻨﺎ ﻣِﻦ ﺑﺮﻛﺎﺕ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺭﻓﻊ ﻋﻨﺎ ﺍ ﹶ‬ ‫ﻭﺍﺳﻘِﻨﺎ ﻣِﻦ ﺑﺮﻛﺎﺕ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺃﻧِﺒ ْ‬ ‫ﺸﻔﹸﻪ ﻏﲑ‪‬ﻙ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺘﻐﻔِﺮﻙ‪ ،‬ﺇﻧﻚ‬ ‫ﻒ ﻋﻨﺎ ﻣِﻦ ﺍﻟﺒﻼﺀ ﻣﺎ ﻻ ﻳﻜ ِ‬ ‫ﻉ ﻭﺍﻟﻌ‪‬ﺮﻱ‪ ،‬ﻭﺍﻛﺸ ْ‬ ‫ﻭﺍﳉﹸﻮ ‪‬‬ ‫ﺖ ﻏﻔﱠﺎﺭﺍﹰ‪ ،‬ﻓﺄﺭﺳﻞ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻴﻨﺎ ﻣِﺪﺭﺍﺭﹰﺍ()‪.(٧٤٩‬‬ ‫ﻛﻨ ‪‬‬ ‫ﺐ ﺃﻥ ﻳﺪﻋ ‪‬ﻮ ﺍﻹِﻣﺎﻡ ‪‬ﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺍﻟﻨﱯ ج‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻭﺃﺣ ‪‬‬ ‫)‪(٧٥٠‬‬ ‫ﻭﺑﻠﻐﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺘﻤﻄﱠﺮ ﰲ ﺃﻭﻝ ﻣﻄﺮﺓ‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﺩﻋﺎ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺭﻓﻊ ﻳﺪﻳﻪ‬ ‫ﺐ ﺟﺴﺪﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ ﺃﺻﺒﺢ ﻭﻗﺪ ﻣ‪ِ ‬ﻄ ‪‬ﺮ‬ ‫ﺣﱴ ﻳﺼﻴ ‪‬‬ ‫ﻚ ﹶﻟﻬ‪‬ﺎ﴾‬ ‫ﺴ ‪‬‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﻄِﺮﻧﺎ ﺑﻨ‪‬ﻮ ِﺀ ﺍﻟﻔﹶﺘﺢ‪ ،‬ﰒ ﻳﻘﺮﺃ‪﴿ :‬ﻣﺎ ﻳ‪‬ﻔﺘ ‪‬ﺢ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻠﻨ‪‬ﺎﺱ ﻣﻦ ‪‬ﺭ ْﺣ ‪‬ﻤ ٍﺔ ﻓﻼ ﳑ ِ‬ ‫]ﻓﺎﻃﺮ‪.(٧٥١)[٢ :‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃ‪‬ﻢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮ‪،‬ﻋﻦ ﻣﻜﺤﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ‬ ‫)‪ (٧٤٧‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٨٩٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٥١٠٠‬‬ ‫)‪ (٧٤٨‬ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ )‪ ،(٢٥٣ ،٢٥٢/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٣٥٩/٣‬‬ ‫)‪ (٧٤٩‬ﻫﻮ ﰲ ﺍﻷﻡ )‪.(٢٥١/١‬‬ ‫)‪ (٧٥٠‬ﺫﻛﺮﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١٩٢/١‬ﻭﰲ ﺍﻷﻡ ﺑﻼﻏﹰﺎ )‪ ،(٢٢٣/٤‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪،(٤٢٩/٤‬‬ ‫ﻭﻣﺴﻠﻢ )‪.(٨٩٥‬‬ ‫)‪ (٧٥١‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(١٩٢/١‬‬


‫‪٢٦٣‬‬ ‫ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺍﻃﻠﺒ‪‬ﻮﺍ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﺘﻘﺎﺀ ﺍﳉﻴﻮﺵ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻧﺰﻭﻝ‬ ‫ﺍﻟﻐﻴﺚ()‪.(٧٥٢‬‬ ‫ﺐ ﺍﻹِﺟﺎﺑﺔ ﻏﺪ‪ :‬ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ .‬ﻗﺎﻝ‬ ‫ﺖ ﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻃﻠ ‪‬‬ ‫ﻭﻗﺪ ﺣ‪‬ﻔ ﹾﻈ ‪‬‬ ‫ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﰲ ﺣﺪﻳﺚ ﻣﻮﺻﻮﻝ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج )ﺍﻟﺪﻋﺎﺀ ﻻ‬ ‫ﺖ ﺍ ﹶﳌ ﹶﻄ ِﺮ()‪ .(٧٥٣‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‬ ‫ﺤ ‪‬‬ ‫‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﻋِﻨ ‪‬ﺪ ﺍﻟﻨﺪﺍﺀِ‪ ،‬ﻭ ِﻋْﻨ ‪‬ﺪ ﺍﻟﺒ‪‬ﺄﺱ‪ ،‬ﻭ‪‬ﺗ ْ‬ ‫ﺏ ﺍﻟﺪﻋﺎﺀ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﻃﻦ‪ :‬ﻋﻨﺪ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺼ‪‬ﻔﻮﻑ‪،‬‬ ‫ﺏ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻳ‪‬ﺴﺘﺠﺎ ‪‬‬ ‫ﻗﺎﻝ‪) :‬ﺗ‪‬ﻔ‪‬ﺘ ‪‬ﺢ ﺃﺑﻮﺍ ‪‬‬ ‫ﻭﻋِﻨ ‪‬ﺪ ‪‬ﻧﺰ‪‬ﻭﻝ ﺍﻟ ‪‬ﻐﻴْﺚ‪ ،‬ﻭﻋﻨ ‪‬ﺪ ﺇﹶﻗﺎﻣ‪‬ﺔ ﺍﻟﺼ‪‬ﻼﺓِ‪ ،‬ﻭ ِﻋْﻨ ‪‬ﺪ ﺭ‪ْ ‬ﺅ‪‬ﻳ ِﺔ ﺍﻟ ﹶﻜ ْﻌ‪‬ﺒ ِﺔ()‪.(٧٥٤‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺳﻔﺮﻩ وﻋﺒﺎدﺗﻪ ﻓﻴﻪ‬

‫ﻛﺎﻧﺖ ﺃﺳﻔﺎﺭﻩ ج ﺩﺍﺋﺮ ﹶﺓ ﺑﲔ ﺃﺭﺑﻌﺔ ﺃﺳﻔﺎﺭ‪ :‬ﺳﻔﺮِﻩ ﳍﺠﺮﺗﻪ‪ ،‬ﻭﺳﻔﺮﻩ ﻟﻠﺠﻬﺎﺩ ﻭﻫﻮ‬ ‫ﺃﻛﺜﺮﻫﺎ‪ ،‬ﻭﺳﻔﺮِﻩ ﻟﻠﻌﻤﺮﺓ‪ ،‬ﻭﺳﻔﺮِﻩ ﻟﻠﺤﺞ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺳﻔﺮﺍﹰ‪ ،‬ﺃﻗﺮﻉ ﺑﲔ ﻧﺴﺎﺋﻪ‪ ،‬ﻓﺄ‪‬ﻳ‪‬ﺘﻬ‪‬ﻦ ﺧﺮﺝ ﺳﻬﻤ‪‬ﻬﺎ‪ ،‬ﺳﺎﻓﺮ ‪‬ﺎ ﻣﻌﻪ‪ ،‬ﻭﳌﺎ‬ ‫ﺣﺞ‪ ،‬ﺳﺎﻓﺮ ‪‬ﻦ ﲨﻴﻌﹰﺎ‪.‬‬ ‫)‪(٧٥٥‬‬ ‫ﺝ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪،‬‬ ‫ﺐ ﺍﳋﺮﻭ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺎﻓﺮ‪ ،‬ﺧﺮﺝ ﻣِﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘ ِ‬ ‫ﻭﺩﻋﺎ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﺒﺎﺭﻙ ﻷُ ‪‬ﻣِﺘ ِﻪ ﰲ ﺑ‪‬ﻜﻮﺭﻫﺎ)‪.(٧٥٦‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺑﻌﺚ ﺳﺮﻳﺔ ﺃﻭ ﺟﻴﺸﺎﹰ‪ ،‬ﺑﻌﺜﻬﻢ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ﺍﳌﺴﺎﻓﺮﻳﻦ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬ ‫ﺐ‬ ‫ﺛﻼﺛﺔ ﺃﻥ ﻳﺆﻣ‪‬ﺮﻭﺍ ﺃﺣﺪﻫﻢ)‪ .(٧٥٧‬ﻭ‪‬ﻰ ﺃﻥ ﻳ‪‬ﺴﺎﻓﺮ ﺍﻟﺮﺟﻞ ﻭﺣﺪ‪‬ﻩ)‪ ،(٧٥٨‬ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﺮﺍ ِﻛ ‪‬‬ ‫‪‬ﺷْﻴﻄﹶﺎﻥﹲ‪ ،‬ﻭﺍﻟﺮ‪‬ﺍﻛِﺒﺎ ِﻥ ‪‬ﺷْﻴﻄﹶﺎﻧ‪‬ﺎﻥِ‪ ،‬ﻭ‪‬ﺍﻟﺜﱠﻼﹶﺛﺔﹸ ‪‬ﺭﻛﹾﺐ)‪.(٧٥٩‬‬ ‫)‪ (٧٥٢‬ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ )‪.(٢٢٣/١‬‬ ‫)‪ (٧٥٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٥٤٠‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٦٠/٣‬‬ ‫)‪ (٧٥٤‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٦٠/٣‬‬ ‫)‪ (٧٥٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٨٠/٦‬‬ ‫)‪ (٧٥٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٢١٤/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٦٠٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٢١٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(٢٢٣٦‬ﻭﺃﲪﺪ )‪.(٣٩١ ،٣٩٠ ،٣٨٤/٤ ،٤٣٢ ،٤٣١ ،٤١٧ ،٤١٦/٣‬‬ ‫)‪ (٧٥٧‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٦٠٩ ،٢٦٠٨‬‬ ‫)‪ (٧٥٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٩٢/٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(١٦٧٣‬‬ ‫)‪ (٧٥٩‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٩٧٨/٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٦٧٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٦٠٧‬‬


‫‪٢٦٤‬‬ ‫ﻚ‬ ‫ﻭﺫﹸ ِﻛ ‪‬ﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺣﲔ ﻳﻨﻬﺾ ﻟﻠﺴﻔﺮ )ﺍﻟﹶﻠﻬ‪‬ﻢ ﺇﹶﻟﻴْﻚ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ْﻬﺖ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﺼﻤْﺖ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ﺍ ﹾﻛﻔِﲏ ﻣ‪‬ﺎ ﹶﺃﳘﱠﲏ ‪‬ﻭﻣ‪‬ﺎ ﹶﻻ ﹶﺃ ْﻫ‪‬ﺘﻢ ﺑﻪِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺯ ‪‬ﻭﺩْﱐ ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‪ ،‬ﻭ‪‬ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ ﹶﺫْﻧﺒِﻲ‪،‬‬ ‫ﺍ ْﻋ‪‬ﺘ ‪‬‬ ‫ﺨْﻴ ِﺮ ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ْﻬﺖ‪.(٧٦٠)(‬‬ ‫‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ْﻬﻨِﻲ ﻟِﻠ ‪‬‬ ‫ﺖ ﺇﻟﻴﻪ ﺩﺍﺑﺘ‪‬ﻪ ﻟﲑﻛﺒﻬﺎ‪ ،‬ﻳﻘﻮﻝ‪) :‬ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﺣﲔ ﻳﻀﻊ ﺭﺟﻠﻪ ﰲ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﹸﻗﺪ‪‬ﻣ ‪‬‬ ‫ﺨ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﻫ‪‬ﺬﺍ ‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﹶﻟﻪ‪‬‬ ‫ﺍﻟﺮ‪‬ﻛﺎﺏ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻇﻬﺮﻫﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﳊﻤ ‪‬ﺪ ﷲ ﺍﻟﹶﺬﻱ ‪‬ﺳ ‪‬‬ ‫ﳊ ْﻤﺪ‪ِ ‬ﻟﱠﻠﻪِ‪ ،‬ﰒ ﻳﻘﻮﻝ‪.:‬‬ ‫ﳊ ْﻤﺪ‪ِ ‬ﻟﱠﻠﻪِ‪ ،‬ﺍﳊﹶﻤﺪ ِﻟﱠﻠﻪِ‪ ،‬ﺍ ﹶ‬ ‫ﲔ ﻭ‪‬ﺇﻧ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﳌْﻨ ﹶﻘﻠِﺒﻮﻥﹶ‪ ،‬ﹸﺛﻢ‪ ‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺍ ﹶ‬ ‫ﲟ ﹾﻘﺮِﻧ ‪‬‬ ‫ﻚ ِﺇ‪‬ﻧ ‪‬ﻲ ﹶﻇﹶﻠ ْﻤﺖ‪ ‬ﻧ ﹾﻔﺴِﻲ‪ ،‬ﻓﹶﺎﻏ ِﻔ ِﺮ ﻟِﻲ ِﺇﻧ‪‬ﻪ ﹶﻻ‬ ‫ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻪ ﺃﹶﻛﱪ‪ ،‬ﰒ ﻳﻘﻮ ﹲﻝ‪ :‬ﺳْﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﻚ ﰲ ‪‬ﺳ ﹶﻔ ِﺮﻧ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﺍﻟِﺒ ‪‬ﺮ‬ ‫ﺖ()‪ (٧٦١‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﱠﻬﻢ ﺇﻧ‪‬ﺎ ‪‬ﻧﺴْﺄﻟﹸ ‪‬‬ ‫ﺏ ِﺇﻻﱠ ﺃﹶﻧ ‪‬‬ ‫‪‬ﻳﻐْﻔﺮ ﺍﻟ ﹸﺬﻧ‪‬ﻮ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﻣ‪‬ﺎ ‪‬ﺗ ْﺮﺿ‪‬ﻰ‪ ،‬ﺍﻟﱠﻠﻬ‪‬ﻢ ‪‬ﻫﻮ‪‬ﻥ ‪‬ﻋﹶﻠْﻴﻨ‪‬ﺎ ‪‬ﺳ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ﻫﺬﺍ‪ ،‬ﻭ‪‬ﺍ ﹾﻃ ِﻮ ‪‬ﻋﻨ‪‬ﺎ ﺑ‪‬ﻐ ‪‬ﺪﻩ‪ ،‬ﺍﻟﻠﱠﻬﻢ‬ ‫ﺴ ﹶﻔﺮِ‪،‬‬ ‫ﻚ ﻣِﻦ ‪‬ﻭ ْﻋﺜﹶﺎ ِﺀ ﺍﻟ ‪‬‬ ‫ﱐ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﳋﻠِﻴ ﹶﻔﺔﹸ ﰲ ﺍ َﻷ ْﻫﻞِ‪ ،‬ﺍﻟﹶﻠ ‪‬ﻬﻢ‪ ‬ﺇ ﱢ‬ ‫ﺴ ﹶﻔﺮِ‪ ،‬ﻭﺍ ﹶ‬ ‫ﺖ ﺍﻟﺼ‪‬ﺎ ِﺣﺐ‪ ‬ﰲ ﺍﻟ ‪‬‬ ‫ﹶﺃْﻧ ‪‬‬ ‫‪‬ﻭﻛﹶﺂ‪‬ﺑ ِﺔ ﺍﳌﻨ ﹶﻘﹶﻠﺐِ‪ ،‬ﻭ‪‬ﺳﻮ ِﺀ ﺍ ﹶﳌْﻨ ﹶﻈ ِﺮ ﰲ ﺍﻷَﻫ ِﻞ ﻭ‪‬ﺍﳌﹶﺎ ِﻝ( ﻭﺇﺫﺍ ﺭﺟﻊ‪ ،‬ﻗﺎﳍﻦ‪ ،‬ﻭﺯﺍﺩ ﻓﻴﻬﻦ‪) :‬ﺁﻳﺒﻮﻥ‬ ‫ﺗ‪‬ﺎِﺋﺒ‪‬ﻮ ﹶﻥ ﻋ‪‬ﺎِﺑﺪ‪‬ﻭﻥ ِﻟ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ﺣ‪‬ﺎ ِﻣﺪ‪‬ﻭﻥ(‪.‬‬ ‫)‪(٧٦٢‬‬ ‫ﻭﻛﺎﻥ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﺇﺫﺍ ﻋ‪‬ﻠﻮﺍ ﺍﻟﺜﻨﺎﻳﺎ‪ ،‬ﻛﺒ‪‬ﺮﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﻫﺒﻄﻮﺍ ﺍﻷﻭﺩﻳﺔ‪ ،‬ﺳﺒ‪‬ﺤﻮﺍ ‪.‬‬ ‫ﺴْﺒ ِﻊ ﻭﻣﺎ‬ ‫ﺕ ﺍﻟ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺷﺮﻑ ﻋﻠﻰ ﻗﺮﻳﺔ ﻳ‪‬ﺮﻳﺪ ﺩﺧﻮﻟﹶﻬﺎ ﻳﻘﻮ ﹸﻝ )ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ ‪‬‬ ‫ﺡ ﻭ‪‬ﻣﺎ‬ ‫ﺏ ﺍﻟ ‪‬ﺮﻳ‪‬ﺎ ِ‬ ‫ﺿﹶﻠ ﹾﻠﻦ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﲔ ﻭﻣﺎ ﹶﺃ ْ‬ ‫ﺸﻴ‪‬ﺎ ِﻃ ِ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺴْﺒ ِﻊ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹾﻗﹶﻠ ﹾﻠﻦ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺏ ﺍﻷَﺭﺿﲔ ﺍﻟ ‪‬‬ ‫ﺃ ﹾﻇﹶﻠ ﹾﻠﻦ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺷ ‪‬ﺮﻫ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ﹶﺃ ْﻫِﻠﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ‬ ‫ﻚ ‪‬ﺧْﻴ ‪‬ﺮ ﻫﺬِﻩ ﺍﻟ ﹶﻘ ْﺮ‪‬ﻳ ِﺔ ‪‬ﻭ ‪‬ﺧْﻴ ‪‬ﺮ ﺃ ْﻫِﻠﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﹶﺫ ‪‬ﺭْﻳ ‪‬ﻦ‪ ،‬ﹶﺃ ْﺳﹶﺄﻟﹸ ‪‬‬ ‫ﻓِﻴﻬ‪‬ﺎ()‪.(٧٦٣‬‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺧْﻴ ِﺮ ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻘ ْﺮﻳ‪‬ﺔ ‪‬ﻭ ‪‬ﺧْﻴ ِﺮ ﻣ‪‬ﺎ‬ ‫ﻭﺫﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻲ ﺃﺳﹶﺄﻟﹸ ‪‬‬ ‫ﺖ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎﻫ‪‬ﺎ‪ ،‬ﻭﹶﺃ ِﻋ ﹾﺬﻧ‪‬ﺎ‬ ‫ﻚ ِﻣ ْﻦ ‪‬ﺷ ‪‬ﺮﻫ‪‬ﺎ ﻭ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻤ ْﻌ ‪‬‬ ‫ﺖ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫‪‬ﺟ ‪‬ﻤ ْﻌ ‪‬‬ ‫)‪(٧٦٤‬‬ ‫ِﻣ ْﻦ ‪‬ﻭﺑ‪‬ﺎﻫ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺣ‪‬ﺒْﺒﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﺃ ْﻫِﻠﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺣﺒ‪‬ﺐ ﺻ‪‬ﺎِﻟﺤِﻲ ﹶﺃ ْﻫِﻠﻬ‪‬ﺎ ِﺇﹶﻟْﻴﻨ‪‬ﺎ( ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻘﺼ‪‬ﺮ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎﻋﻴﺔ‪ ،‬ﻓﻴﺼﻠﻴﻬﺎ ﺭﻛﻌﺘﲔ ﻣِﻦ ﺣﲔ ﳜﺮ‪‬ﺝ ﻣﺴﺎﻓﺮﹰﺍ ﺇﱃ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ‬ ‫)‪ (٧٦٠‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺹ)‪.(١٨٥‬‬ ‫)‪ (٧٦١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤٤٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٦٠٢‬‬ ‫)‪ (٧٦٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(١٣٤٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٤٤٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٥٩٩‬‬ ‫)‪ (٧٦٣‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺹ)‪ ،(١٩٧‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٢٣٧٧‬ﻭﺍﳊﺎﻛﻢ‬ ‫)‪.(١٠٠/٢‬‬ ‫)‪ (٧٦٤‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺹ)‪.(١٩٦‬‬


‫‪٢٦٥‬‬ ‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﱂ ﻳﺜﺒ‪‬ﺖ ﻋﻨﻪ ﺃﻧﻪ ﺃ ﱠﰎ ﺍﻟﺮ‪‬ﺑﺎﻋﻴﺔ ﰲ ﺳﻔﺮﻩ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ج‬ ‫ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ‬ ‫ﺼ ‪‬ﺮ ﰲ ﺍﻟﺴﻔﺮ ﻭﻳِﺘﻢ‪ ،‬ﻭﻳ‪ ‬ﹾﻔ ِﻄﺮ‪ ‬ﻭ‪‬ﻳﺼ‪‬ﻮﻡ‪ ،‬ﻓﻼ ﻳ‪‬ﺼ ‪‬ﺢ)‪ .(٧٦٥‬ﻭﲰﻌ ‪‬‬ ‫ﻛﺎﻥ ﻳﻘ ‪‬‬ ‫ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻛﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﻛﺎﻥ ﻳﻘﺼ ‪‬ﺮ ﻭﺗﺘﻢ‪ ،‬ﺍﻷﻭﻝ‬ ‫ﺑﺎﻟﻴﺎﺀ ﺁﺧﺮ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺑﺎﻟﺘﺎﺀ ﺍﳌﺜﻨﺎﺓ ﻣﻦ ﻓﻮﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﻳ‪‬ﻔﻄﺮ ﻭﻳ‪‬ﺼﻮﻡ‪ ،‬ﺃﻱ‪ :‬ﺗﺄﺧﺬ‬ ‫ﻫﻰ ﺑﺎﻟﻌﺰﳝﺔ ﰲ‪ .‬ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻣﺎ ﻛﺎﻧﺖ ﺃﻡ ﺍﳌﺆﻣﻨﲔ‬ ‫ِﻟﺘ‪‬ﺨﺎﻟﻒ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﲨﻴ ‪‬ﻊ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺘﺼﻠ ‪‬ﻲ ﺧﻼﻑ ﺻﻼ‪‬ﻢ‪ ،‬ﻛﻴﻒ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﻬﺎ‬ ‫ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﻓﺮﺽ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻠﻤﺎ ﻫﺎﺟ ‪‬ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﺯِﻳﺪ ﰲ ﺻﻼﺓ ﺍﳊﻀﺮ‪ ،‬ﻭﺃﻗﺮﺕ ﺻﻼﺓ ﺍﻟﺴﻔﺮ)‪ (٧٦٦‬ﻓﻜﻴﻒ ﻳ‪‬ﻈﻦ ‪‬ﺎ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﺗ‪‬ﺼﻠ ‪‬ﻲ‬ ‫ﲞﻼﻑ ﺻﻼﺓ ﺍﻟﻨﱯ ج ﻭﺍﳌﺴﻠﻤﲔ ﻣﻌﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﺃﲤﱠﺖ ﻋﺎﺋﺸ ﹸﺔ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ‪ :‬ﺇ‪‬ﺎ ﺗﺄﻭ‪‬ﻟﺖ‬ ‫ﺾ ﺍﻟﺮﻭﺍﺓ ﻣﻦ ﺍﳊﺪﻳﺜﲔ‬ ‫ﻛﻤﺎ ﺗﺄﻭ‪‬ﻝ ﻋﺜﻤﺎﻥ)‪ (٧٦٧‬ﻭﺇﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﻘﺼﺮ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻓﺮﻛﺐ ﺑﻌ ‪‬‬ ‫ﺼ ‪‬ﺮ‬ ‫ﺾ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻘ ‪‬‬ ‫ﺣﺪﻳﺜﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻓﻜﺎﻥ ﺭﺳﻮﻝ ج ﻳﻘﺼﺮ ﻭﺗ‪‬ﺘﻢ ﻫﻲ‪ ،‬ﻓﻐﻠﻂ ﺑﻌ ‪‬‬ ‫ﻭ‪‬ﻳِﺘﻢ‪ ،‬ﺃﻱ‪ :‬ﻫﻮ‪.‬‬ ‫ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﺗﺄﻭﻟﺘﻪ ﻗﺪ ﺍﺧ‪‬ﺘﻠِﻒ ﻓﻴﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻇﻨﺖ ﺃﻥ ﺍﻟﻘﺼﺮ ﻣﺸﺮﻭﻁ ﺑﺎﳋﻮﻑ ﰲ‬ ‫ﺐ ﺍﻟﻘﺼﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻏ ‪‬ﲑ ﺻﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج‬ ‫ﺍﻟﺴﻔﺮ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﳋﻮﻑ‪ ،‬ﺯﺍﻝ ﺳﻜ ‪‬‬ ‫ﺳﺎﻓﺮ ﺁﻣِﻨﹰﺎ ﻭﻛﺎﻥ ﻳﻘﺼ ‪‬ﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻵﻳﺔ ﻗﺪ ﺃﺷﻜﻠﺖ ﻋﻠﻰ ﻋ‪‬ﻤﺮ ﻭﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻓﺴﺄﻝ ﻋﻨﻬﺎ‬ ‫ﺻ ‪‬ﺪﻗﹶﺔ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠ ِﻪ)‪ (٧٦٨‬ﻭﺷﺮﻉ ﺷﺮﻋﻪ ﻟﻸﻣﺔ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺑﺎﻟﺸ‪‬ﻔﺎﺀ ﻭﺃﻥ ﻫﺬﺍ ‪‬‬ ‫ﻫﺬﺍ ﺑﻴﺎ ﹶﻥ ﺃﻥ ﺣﻜﻢ ﺍﳌﻔﻬﻮﻡ ﻏ ‪‬ﲑ ﻣﺮﺍﺩ‪ ،‬ﻭﺃﻥ ﺍﳉﻨﺎﺡ ﻣﺮﺗﻔ ‪‬ﻊ ﰲ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻵﻣِﻦ‬ ‫ﻭﺍﳋﺎﺋﻒ‪ ،‬ﻭﻏﺎﻳﺘ‪‬ﻪ ﺃﻧﻪ ﻧﻮﻉ ﲣﺼﻴﺺ ﻟﻠﻤﻔﻬﻮﻡ‪ ،‬ﺃﻭ ﺭﻓﻊ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻵﻳﺔ ﺍﻗﺘﻀﺖ‬ ‫ﻗﺼﺮﹰﺍ ﻳﺘﻨﺎﻭﻝ ﻗﺼ ‪‬ﺮ ﺍﻷﺭﻛﺎﻥ ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﻗﺼﺮ ﺍﻟﻌﺪﺩ ﺑﻨ‪‬ﻘﺼﺎﻥ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻗﹸ‪‬ﻴ ‪‬ﺪ ﺫﻟﻚ‬ ‫ﺑﺄﻣﺮﻳﻦ‪ :‬ﺍﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﳋﻮﻑِ‪ ،‬ﻓﺈﺫﺍ ﻭ‪‬ﺟ ‪‬ﺪ ﺍﻷﻣﺮﺍﻥِ‪ ،‬ﺃﺑﻴ ‪‬ﺢ ﺍﻟﻘﺼﺮﺍﻥ‪ ،‬ﻓﻴ‪‬ﺼﻠﹸﻮﻥ‬ ‫ﺻﻼ ﹶﺓ ﺍﳋﻮﻑ ﻣﻘﺼﻮﺭﺓ ﻋﺪﺩ‪‬ﻫﺎ ﻭﺃﺭﻛﺎﻧ‪‬ﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﻔﻰ ﺍﻷﻣﺮﺍﻥِ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺁﻣﻨﲔ ﻣﻘﻴﻤﲔ‪،‬‬ ‫)‪ (٧٦٥‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(١٥٧/٢‬‬ ‫)‪ (٧٦٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٠/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٨٥‬‬ ‫)‪ (٧٦٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٠/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٨٥‬‬ ‫)‪ (٧٦٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٦٨٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١١٩٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٠٣٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٠٦٥‬‬


‫‪٢٦٦‬‬ ‫ﺍﻧﺘﻔﻰ ﺍﻟﻘﺼﺮﺍﻥ‪ ،‬ﻓﺘﺼﻠﱡﻮﻥ ﺻﻼﺓ ﺗﺎﻣﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺇﻥ ﻭ‪ِ ‬ﺟ ‪‬ﺪ ﺃﺣ ‪‬ﺪ ﺍﻟﺴﺒﺒﲔ‪ ،‬ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻗﺼﺮ‪‬ﻩ‬ ‫ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻓﺈﺫﺍ ﻭ‪ِ ‬ﺟ ‪‬ﺪ ﺍﳋﻮﻑ ﻭﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻗﹸﺼﺮﺕ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻭﺍﺳﺘﻮﰲ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻗﺼﺮ‪،‬‬ ‫ﺼ ‪‬ﺮ ﺍﻟﻌﺪﺩ ﻭﺍﺳﺘﻮﰲ ﺍﻷﺭﻛﺎﻥ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﺎﻟﻘﺼﺮ ﺍﳌﻄﻠﻖ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﺴﻔ ‪‬ﺮ ﻭﺍﻷﻣﻦ‪ ،‬ﻗﹸ ِ‬ ‫ﺼﺮٍ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻟﻘﺼﺮ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻗﺪ ﺗ‪‬ﺴﻤﻰ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‬ ‫ﻭﲰﻴﺖ ﺻﻼﺓ ﺃﻣﻦ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﹶﻗ ْ‬ ‫ﻣﻘﺼﻮﺭﺓ ﺑﺎﻋﺘﺒﺎﺭ ﻧﻘﺼﺎﻥ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻗﺪ ﺗ‪‬ﺴﻤﻰ ﺗﺎﻣﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺇﲤﺎﻡ ﺃﺭﻛﺎ‪‬ﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﱂ ﺗﺪﺧﻞ ﰲ‬ ‫ﻗﺼﺮ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﻷﻭﻝ ﺍﺻﻄﻼﺡ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳﺪﻝ ﻋﻠﻴﻪ ﻛﻼﻡ‬ ‫ﺖ ﺍﻟﺼﻼ ﹸﺓ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﺿ ِ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﻌﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﳘﺎ‪ ،‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻓﹸ ِﺮ ‪‬‬ ‫ﺕ ﺻﻼﺓ ﺍﻟﺴﻔﺮ‪ .‬ﻓﻬﺬﺍ‬ ‫ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺯﻳﺪ ﰲ ﺻﻼﺓ ﺍﳊﻀﺮ‪ ،‬ﻭﹸﺃِﻗ ‪‬ﺮ ْ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﻟﺴﻔﺮ ﻋﻨﺪﻫﺎ ﻏ ‪‬ﲑ ﻣﻘﺼﻮﺭﺓ ﻣﻦ ﺃﺭﺑﻊ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﻔﺮﻭﺿﺔ ﻛﺬﻟﻚ‪،‬‬ ‫ﺼﻼﹶﺓ ﻋﻠﻰ ﻟِﺴﺎﻥ ﻧﺒﻴﻜﻢ ﰲ‬ ‫ﺽ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ ‪‬‬ ‫ﻭﺃﻥ ﻓﺮﺽ ﺍﳌﺴﺎﻓﺮ ﺭﻛﻌﺘﺎﻥ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﺮ ‪‬‬ ‫ﺍﳊﻀﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﰲ ﺍﻟﺴﻔﺮ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﰲ ﺍﳋﻮﻑ ﺭﻛﻌﺔ ﻣﺘﻔﻖ ﻋﻠﻰ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﻧﻔﺮﺩ‬ ‫ﻣﺴﻠﻢ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ)‪ (٧٦٩‬ﻭﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﺻﻼﺓ ﺍﻟﺴﻔﺮ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻭﺍﳉﻤﻌﺔ‬ ‫ﺭﻛﻌﺘﺎﻥ‪،‬ﻭﺍﻟﻌﻴﺪ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﲤﺎ ‪‬ﻡ ﻏ ‪‬ﲑ ﻗﺼ ٍﺮ ﻋﻠﻰ ﻟﺴﺎﻥ ﳏﻤﺪ‪ ،‬ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﺍﻓﺘﺮﻯ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺛﺎﺑﺖ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﺄﻝ ﺍﻟﻨﱯ ج‪ :‬ﻣﺎ ﺑﺎﻟﹸﻨﺎ ﻧﻘﺼ‪‬ﺮ ﻭﻗﺪ ﺃ ِﻣﻨ‪‬ﺎ؟ ﻓﻘﺎﻝ‬ ‫ﺻ ‪‬ﺪﹶﻗ‪‬ﺘﻪ‪.(٧٧٠)(‬‬ ‫ﻕ ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠْﻴ ﹸﻜﻢْ‪ ،‬ﻓﹶﺎ ﹾﻗﺒ‪‬ﻠﻮﺍ ‪‬‬ ‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺻ ‪‬ﺪﹶﻗ ﹲﺔ ‪‬ﺗ ‪‬‬ ‫ﺾ ﺑﲔ ﺣﺪﻳﺜﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج ﳌﺎ ﺃﺟﺎﺑﻪ ﺑﺄﻥ ﻫﺬﻩ ﺻﺪﻗ ﹸﺔ ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺩِﻳﻨ‪‬ﻪ‬ ‫ﻭﻻ ﺗﻨﺎﻗ ‪‬‬ ‫ﺍﻟﻴﺴﺮ ﺍﻟﺴﻤﺢ‪ ،‬ﻋﻠﻢ ﻋﻤ ‪‬ﺮ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ﻣﻦ ﺍﻵﻳﺔ ﻗﺼ ‪‬ﺮ ﺍﻟﻌﺪﺩ ﻛﻤﺎ ﻓﻬﻤﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺻﻼﺓ ﺍﻟﺴﻔﺮ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﲤﺎ ‪‬ﻡ ﻏﲑ ﻗﺼﺮ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻼ ﺩﻻﻟﺔ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﻗﺼﺮ‬ ‫ﺍﻟﻌﺪﺩ ﻣﺒﺎﺡ ﻣﻨﻔﻲ ﻋﻨﻪ ﺍﳉﻨﺎﺡ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺍﳌﺼﻠﻲ‪ ،‬ﻓﻌﻠﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﰎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳ‪‬ﻮﺍﻇﺐ ﰲ ﺃﺳﻔﺎﺭﻩ ﻋﻠﻰ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﱂ ﻳ‪‬ﺮﺑ‪‬ﻊ ﻗﻂﱡ ﺇﻻ‬ ‫ﺷﻴﺌﹰﺎ ﻓﻌﻠﻪ ﰲ ﺑﻌﺾ ﺻﻼﺓ ﺍﳋﻮﻑ‪ ،‬ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ﻫﻨﺎﻙ‪ ،‬ﻭﻧﺒﲔ ﻣﺎ ﻓﻴﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﻧﺲ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻓﻜﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘﲔ‬

‫)‪ (٧٦٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٦٨٧‬ﻭﺃﺑﻮ ﻋﻮﺍﻧﺔ )‪ ،(٣٣٥/٢‬ﻭﺃﲪﺪ )‪ ،(٢٢٩٣ ،٢١٧٧ ،٢١٢٤‬ﻭﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ )‪ ،(١٢٤٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٦٩/٣‬‬ ‫)‪ (٧٧٠‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١١٨/٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٠٦٤‬ﻭﺃﲪﺪ )‪ ،(٣٧/١‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪.(١٢٤/١‬‬


‫‪٢٦٧‬‬ ‫ﺭﻛﻌﺘﲔ ﺣﱴ ﺭ ‪‬ﺟ ْﻌﻨ‪‬ﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪.(٧٧١‬‬ ‫ﻭﳌﺎ ﺑﻠﻎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﺎﻥ ﺻﻠﱠﻰ ﲟِﲎ ﺃﺭﺑ ‪‬ﻊ ﺭﻛﻌﺎﺕ ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﺎ‬ ‫ﺖ ﻣﻊ ﺃﰊ ﺑﻜﺮ ﲟِﲎ‬ ‫ﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﲟِﲎ ﺭﻛﻌﺘﲔ ﻭﺻﻠﻴ ‪‬‬ ‫ﷲ ﻭﺇﻧ‪‬ﺎ ﺇﻟﻴﻪ ﺭﺍﺟِﻌﻮﻥ‪ ،‬ﺻﻠﻴ ‪‬‬ ‫ﺕ‬ ‫ﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑِﻤﲎ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻠﻴﺖ ﺣﻈﻲ ﻣِﻦ ﺃﺭﺑﻊ ﺭ‪‬ﻛﻌﺎ ٍ‬ ‫ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺻﻠﻴ ‪‬‬ ‫)‪(٧٧٢‬‬ ‫ﺭ ﹾﻛ ‪‬ﻌﺘ‪‬ﺎ ِﻥ ﻣﺘﻘﺒ‪‬ﻠﺘ‪‬ﺎ ِﻥ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ .‬ﻭﱂ ﻳﻜﻦ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﻟِﻴﺴﺘﺮﺟﻊ ﻣِﻦ ﻓﻌﻞ ﻋﺜﻤﺎﻥ ﺃﺣﺪ‬ ‫ﺍﳉﺎﺋﺰﻳﻦ ﺍﳌﺨ‪‬ﻴ ِﺮ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺑﻞ ﺍﻷﻭﱃ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﻭﺇﳕﺎ ﺍﺳﺘﺮﺟﻊ ﳌﺎ ﺷﺎﻫﺪﻩ ﻣِﻦ ﻣﺪﺍﻭﻣﺔ ﺍﻟﻨﱯ‬ ‫ج ﻭﺧ‪‬ﻠﻔﺎﺋﻪ ﻋﻠﻰ ﺻﻼﺓ ﺭﻛﻌﺘﲔ ﰲ ﺍﻟﺴﻔﺮ‪.‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺻﺤﺒ ‪‬‬ ‫ج‪ ،‬ﻓﻜﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﻻ ﻳ‪‬ﺰﻳﺪ ﻋﻠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺃﺑﺎ ﺑﻜﺮ ﻭ ‪‬ﻋﻤ‪‬ﺮ ﻭﻋ‪‬ﺜﻤﺎﻥ)‪ (٧٧٣‬ﻳﻌﲏ ﰲ ﺻﺪﺭ‬ ‫ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﻌﺜﻤﺎﻥ ﻗﺪ ﺃﰎ ﰲ ﺁﺧﺮ ﺧﻼﻓﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﺣ ‪‬ﺪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬ ‫ﺃﹸﻧﻜِﺮﺕ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﺧﺮﺝ ﻟﻔﻌﻠﻪ ﺗﺄﻭﻳﻼﺕ‪:‬‬ ‫ﺽ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻷﻋﺮﺍﺏ ﻛﺎﻧﻮﺍ ﻗﺪ ﺣﺠ‪‬ﻮﺍ ﺗﻠﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻌﱢﻠﻤ‪‬ﻬﻢ ﺃﻥ ﻓﺮ ‪‬‬ ‫ﺍﻟﺼﻼﺓ ﺃﺭﺑﻊ‪ ،‬ﻟﺌﻼ ﻳﺘﻮﻫ‪‬ﻤﻮﺍ ﺃ‪‬ﺎ ﺭﻛﻌﺘﺎﻥ ﰲ ﺍﳊﻀﺮ ﻭﺍﻟﺴﻔﺮ‪ ،‬ﻭ ‪‬ﺭﺩ‪ ‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ‬ ‫ﺃﺣﺮﻯ ﺑﺬﻟﻚ ﰲ ﺣﺞ ﺍﻟﻨﱯ ج‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺣﺪﻳﺜﻲ ﻋﻬﺪ ﺑﺎﻹِﺳﻼﻡ‪ ،‬ﻭﺍﻟﻌﻬ ‪‬ﺪ ﺑﺎﻟﺼﻼﺓ ﻗﺮﻳﺐ‪،‬‬ ‫ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺮ‪‬ﺑ ْﻊ ‪‬ﻢ ﺍﻟﻨﱯ ج‪.‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺍﻹِﻣﺎﻡ ﺣﻴﺚ ﻧﺰﻝ‪ ،‬ﻓﻬﻮ ﻋﻤﻠﻪ ﻭﳏﻞ ﻭﻻﻳﺘﻪ‪،‬‬ ‫ﻓﻜﺄﻧﻪ ﻭﻃﻨﻪ‪ ،‬ﻭ ‪‬ﺭﺩ‪ ‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺄﻥ ﺇﻣﺎﻡ ﺍﳋﻼﺋﻖ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻫﻮ‬ ‫ﺃﻭﱃ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﺍﻹِﻣﺎ ‪‬ﻡ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﱂ ﻳ‪‬ﺮﺑ‪‬ﻊ‪.‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻣِﲎ ﻛﺎﻧﺖ ﻗﺪ ﺑ‪‬ﻨﻴﺖ ﻭﺻﺎﺭﺕ ﻗﺮﻳﺔ ﻛﺜﺮ ﻓﻴﻬﺎ ﺍﳌﺴﺎﻛﻦ ﰲ ﻋﻬﺪﻩ‪،‬‬ ‫ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ج ﺑﻞ ﻛﺎﻧﺖ ﻓﻀﺎﺀً‪ ،‬ﻭﳍﺬﺍ ﻗﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻻ‬ ‫ﺥ ‪‬ﻣ ْﻦ ‪‬ﺳﺒ‪‬ﻖ()‪ .(٧٧٤‬ﻓﺘﺄﻭ‪‬ﻝ ﻋﺜﻤﺎ ﹸﻥ‬ ‫ﻚ ﻣِﻦ ﺍﳊﺮ؟ ﻓﻘﺎﻝ‪) :‬ﻻ ﻣﲎ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬ ‫ﻧﺒﲏ ﻟﻚ ﲟِﲎ ﺑﻴﺘﹰﺎ ﻳ‪ِ ‬ﻈﻠﹸ ‪‬‬ ‫ﺃﻥ ﺍﻟﻘﺼﺮ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ‪ .‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺑﺄﻥ ﺍﻟﻨﱯ ج ﺃﻗﺎﻡ ﲟﻜﺔ ﻋﺸﺮﹰﺍ ﻳﻘﺼ‪‬ﺮ‬ ‫)‪ (٧٧١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٦٣/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٦٩٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٥٤٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٢١/٣‬‬ ‫)‪ (٧٧٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٦٥/٢‬ﻭﻣﺴﻠﻢ )‪ ،(٦٩٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٢٠/٣‬‬ ‫)‪ (٧٧٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٧٦/٢‬‬ ‫)‪ (٧٧٤‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٨١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٠١٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٠٦‬‬


‫‪٢٦٨‬‬ ‫ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﺃﻗﺎﻡ ‪‬ﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ج‪) :‬ﻳ‪‬ﻘﻴ ‪‬ﻢ ﺍ ﹸﳌﻬ‪‬ﺎﺟﺮ ‪‬ﺑ ْﻌ ‪‬ﺪ ﹶﻗﻀ‪‬ﺎ ِﺀ‬ ‫ﻧﺴ‪ِ ‬ﻜ ِﻪ ﺛﹶﻼﺛﹰﺎ()‪ (٧٧٥‬ﻓﺴﻤﺎﻩ ﻣﻘﻴﻤﺎﹰ‪ ،‬ﻭﺍﳌﻘﻴﻢ ﻏ ‪‬ﲑ ﻣﺴﺎﻓﺮ‪ ،‬ﻭ ‪‬ﺭﺩ‪ ‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺑﺄﻥ ﻫﺬﻩ ﺇﻗﺎﻣﺔ‬ ‫ﻣﻘﻴﺪﺓ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺴﻔﺮ ﻟﻴﺴﺖ ﺑﺎﻹِﻗﺎﻣﺔ ﺍﻟﱵ ﻫﻲ ﻗﺴﻴﻢ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﺪ ﺃﻗﺎﻡ ج ﲟﻜﺔ ﻋﺸﺮﹰﺍ‬ ‫ﺼ ‪‬ﺮ ﺍﻟﺼ‪‬ﻼﺓ‪.‬‬ ‫ﻳﻘﺼ‪‬ﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻗﺎﻡ ﲟِﲎ ﺑﻌﺪ ﻧﺴ‪‬ﻜﻪ ﺃﻳﺎ ‪‬ﻡ ﺍﳉﻤﺎﺭ ﺍﻟﺜﻼﺙ ﻳﻘ ‪‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﻋﺰﻡ ﻋﻠﻰ ﺍﻹِﻗﺎﻣﺔ ﻭﺍﻻﺳﺘﻴﻄﺎﻥ ﲟِﲎ‪ ،‬ﻭﺍﲣﺎﺫِﻫﺎ ﺩﺍ ‪‬ﺭ‬ ‫ﺍﳋﻼﻓﺔ‪ ،‬ﻓﻠﻬﺬﺍ ﺃﰎ‪ ،‬ﰒ ﺑﺪﺍ ﻟﻪ ﺃﻥ ﻳ‪‬ﺮﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻳﻀﹰﺎ ﳑﺎ ﻻ ﻳﻘﻮﻯ‪ ،‬ﻓﺈﻥ‬ ‫ﻋﺜﻤﺎ ﹶﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﻗﺪ ﻣ‪‬ﻨﻊ ج ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻦ ﺍﻹِﻗﺎﻣﺔ ﲟﻜﺔ‬ ‫ﺑﻌﺪ ﻧﺴﻜﻬﻢ‪ ،‬ﻭﺭﺧ‪‬ﺺ ﳍﻢ ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻘﻂ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻋ‪‬ﺜﻤﺎ ﹸﻥ ﻟِﻴﻘﻴﻢ ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﻣﻨﻊ‬ ‫ﱯ ج ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺭﺧ‪‬ﺺ ﻓﻴﻬﺎ ﺛﻼﺛﹰﺎ ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﺗﺮﻛﻮﻫﺎ ﻟﻠﹼﻪ‪ ،‬ﻭﻣﺎ ﺗ‪ِ ‬ﺮ ‪‬ﻙ ﻟﻠﹼﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﻳ‪‬ﻌﺎﺩ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﺴﺘﺮﺟﻊ‪ ،‬ﻭﳍﺬﺍ ﻣﻨﻊ ﺍﻟﻨﱯ ج ﻣِﻦ ﺷﺮﺍﺀ ﺍﳌﺘﺼﺪ‪‬ﻕ ﻟﺼﺪﻗﺘﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻌﻤﺮ‪) :‬ﻻ‬ ‫ﻚ()‪ .(٧٧٦‬ﻓﺠﻌﻠﻪ ﻋﺎﺋﺪﹰﺍ ﰲ ﺻﺪﻗﺘﻪ ﻣﻊ ﺃﺧﺬﻫﺎ ﺑﺎﻟﺜﻤﻦ‪.‬‬ ‫ﺻ ‪‬ﺪﹶﻗِﺘ ‪‬‬ ‫ﺗ‪‬ﺸ‪‬ﺘ ِﺮﻫ‪‬ﺎ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬ﻌ ْﺪ ﰲ ‪‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺗﺄﻫ‪‬ﻞ ﲟﲎ ﻭﺍﳌﺴﺎﻓﺮ ﺇﺫﺍ ﺃﻗﺎﻡ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻭﺗﺰﻭﺝ ﻓﻴﻪ‪،‬‬ ‫ﺃﻭ ﻛﺎﻥ ﻟﻪ ﺑﻪ ﺯﻭﺟﺔ‪ ،‬ﺃﰎ‪ ،‬ﻭﻳ‪‬ﺮﻭﻯ ﰲ ﺫﻟﻚ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻉ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ .‬ﻓﺮﻭﻯ ﻋﻜﺮﻣﺔ‬ ‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺯﺩﻱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺫﹸﺑﺎﺏ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺻﻠﻰ ﻋﺜﻤﺎﻥ ﺑﺄﻫﻞ ﻣِﲎ ﺃﺭﺑﻌﹰﺎ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪) :‬ﺇﺫﺍ‬ ‫ﺖ ﺗﺄﻫ‪‬ﻠﺖ ‪‬ﺎ‪ ،‬ﻭﺇﱐ ﲰﻌ ‪‬‬ ‫ﺱ! ﳌﺎ ﹶﻗﺪِﻣ ‪‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨﺎ ‪‬‬ ‫ﺼﻠﱢﻲ ‪‬ﺎ ﺻﻼ ﹶﺓ ﻣ‪‬ﻘﻴﻢ(‪ .‬ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ‬ ‫ﺗ‪‬ﺄﻫ‪‬ﻞ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ِﺑ‪‬ﺒ ﹾﻠ ‪‬ﺪﺓٍ‪ ،‬ﻓﺈﻧ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫)ﻣﺴﻨﺪﻩ()‪ (٧٧٧‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳊﹸﻤﻴﺪﻱ ﰲ )ﻣﺴﻨﺪﻩ( ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻗﺪ ﺃﻋﻠﻪ ﺍﻟﺒﻴﻬﻘﻲ‬ ‫ﺑﺎﻧﻘﻄﺎﻋﻪ‪ ،‬ﻭﺗﻀﻌﻴﻔﻪ ﻋﻜﺮﻣﺔ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﳝﻜﻦ ﺍﳌﻄﺎﻟﺒﺔ‬ ‫ﺑﺴﺒﺐ ﺍﻟﻀﻌﻒ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺫﻛﺮﻩ ﰲ )ﺗﺎﺭﳜﻪ( ﻭﱂ ﻳﻄﻌﻦ ﻓﻴﻪ‪ ،‬ﻭﻋﺎﺩﺗ‪‬ﻪ ﺫﻛﺮ ﺍﳉﺮﺡ‬ ‫ﻭﺍ‪‬ﺮﻭﺣﲔ‪ ،‬ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺒﻠﻪ ﺃﻥ ﺍﳌﺴﺎﻓﺮ ﺇﺫﺍ ﺗﺰﻭﺝ‪ ،‬ﻟﺰﻣﻪ ﺍﻹِﲤﺎﻡ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺃﺻﺤﺎ‪‬ﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﻣﺎ ﺍﻋ‪‬ﺘﺬِﺭ ﺑﻪ ﻋﻦ ﻋﺜﻤﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﺍﻋﺘ‪ِ ‬ﺬ ‪‬ﺭ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺃ ‪‬ﻡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺤﻴﺚ ﻧﺰﻟﺖ ﻛﺎﻥ ﻭﻃﻨﻬﺎ‪ ،‬ﻭﻫﻮ‬ ‫)‪ (٧٧٥‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٨/٧‬ﻭﻣﺴﻠﻢ )‪.(١٣٥٢‬‬ ‫)‪ (٧٧٦‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٧٩/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٦٢١‬ﻭﺍﳌﻮﻃﺄ )‪ ،(٢٨٢/١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٠٩/٥‬‬ ‫)‪ (٧٧٧‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٦٢/١‬‬


‫‪٢٦٩‬‬ ‫ﺃﻳﻀﹰﺎ ﺍﻋﺘﺬﺍﺭ ﺿﻌﻴﻒ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج ﺃﺑﻮ ﺍﳌﺆﻣﻨﲔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺃﻣﻮﻣﺔ ﺃﺯﻭﺍﺟﻪ ﻓﺮﻉ ﻋﻦ ﺃﺑﻮﺗﻪ‪،‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻳ‪‬ﺘﻢ ﳍﺬﺍ ﺍﻟﺴﺒﺐ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﻫﺸﺎﻡ ﺑﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺗ‪‬ﺼﻠﻲ ﰲ‬ ‫ﺖ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺍﺑﻦ ﺃﺧﱵ! ﺇﻧﻪ ﻻ ﻳﺸﻖ‬ ‫ﺍﻟﺴﻔﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻓﻘﻠﺖ ﳍﺎ‪ :‬ﻟﻮ ﺻﻠﻴ ِ‬ ‫ﻋﻠ ‪‬ﻲ)‪.(٧٧٨‬‬ ‫ﺽ ﺍﳌﺴﺎﻓﺮ ﺭﻛﻌﺘﲔ‪ ،‬ﳌﺎ ﺃﲤﻬﺎ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻻ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻟﻮ ﻛﺎﻥ ﻓﺮ ‪‬‬ ‫ﺠ ْﺰ ﺃﻥ ﻳ‪‬ﺘﻤﻬﺎ ﻣﺴﺎﻓﺮ ﻣﻊ ﻣﻘﻴﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻛﻞﱡ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻻ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬‬ ‫ﺫﻟﻚ ﻗﺪ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﺃﰎ ﻭﻗﺼﺮ‪ ،‬ﰒ ﺭﻭﻯ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﻃﻠﺤﺔ ﺑﻦ‬ ‫ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﹸﻛﻞﹼ ﺫﻟﻚ ﻓﻌﻞ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺼﺮ ﺍﻟﺼﻼﺓ‬ ‫ﰲ ﺍﻟﺴﻔﺮ ﻭﺃﰎ)‪.(٧٧٩‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﳌﻐﲑﺓ ﺑﻦ ﺯﻳﺎﺩ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻭﺃﺻﺢ ﺇﺳﻨﺎﺩ ﻓﻴﻪ ﻣﺎ ﺃﺧﱪﻧﺎ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﺎﺭﺛﻲ‪ ،‬ﻋﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻋﻦ ﺍﶈﺎﻣﻠﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺛﻮﺍﺏ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺃﺑﻮ ﻋﺎﺻﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻛﺎﻥ ﻳﻘﺼ ‪‬ﺮ ﰲ‬ ‫ﺍﻟﺼﻼ ِﺓ ﻭﻳﺘﻢ‪ ،‬ﻭﻳ‪‬ﻔﻄﺮ‪ ،‬ﻭﻳﺼﻮﻡ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ)‪ (٧٨٠‬ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺑﻜﺮ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪،‬‬ ‫ﻋﻦ ﻋﺒﺎﺱ ﺍﻟﺪﻭﺭﻱ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﻧﻌﻴﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻌﻼﺀ ﺑﻦ ﺯﻫﲑ‪ ،‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬ ‫ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃ‪‬ﺎ ﺍﻋﺘﻤﺮﺕ ﻣﻊ ﺍﻟﻨﱯ ج ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻣﻜﺔ‪ ،‬ﺣﱴ ﺇﺫﺍ ﹶﻗﺪِﻣﺖ‬ ‫ﺕ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺖ ﻭﺃﻓﻄﺮ ‪‬‬ ‫ﺕ ﻭﺃﲤﻤﺖ‪ ،‬ﻭﺻﻤ ‪‬‬ ‫ﺖ ﻭﺃﻣﻲ‪ ،‬ﻗﺼﺮ ‪‬‬ ‫ﻣﻜﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﺄﰊ ﺃﻧ ‪‬‬ ‫ﺖ ﻳﺎ ﻋﺎﺋﺸﺔ()‪.(٧٨١‬‬ ‫)ﺃﺣﺴﻨ ِ‬ ‫ﺏ ﻋﻠﻰ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﱂ ﺗﻜﻦ‬ ‫ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻛﺬ ‪‬‬ ‫ﻭﲰﻌ ‪‬‬ ‫ﻋﺎﺋﺸﺔ ﻟﺘ‪‬ﺼﻠﻲ ﲞﻼﻑ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻲ ﺗﺸﺎﻫﺪﻫﻢ ﻳﻘﺼ‪‬ﺮﻭﻥ‪،‬‬ ‫ﺖ ﺍﻟﺼﻼ ﹸﺓ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﰒ ﺗﺘﻢ ﻫﻲ ﻭﺣﺪﻫﺎ ﺑﻼ ﻣﻮﺟﺐ‪ .‬ﻛﻴﻒ ﻭﻫﻲ ﺍﻟﻘﺎﺋﻠﺔ‪ :‬ﹸﻓﺮِﺿ ِ‬ ‫ﹶﻓﺰِﻳﺪ ﰲ ﺻﻼﺓ ﺍﳊﻀﺮ‪ ،‬ﻭﹸﺃِﻗﺮ‪‬ﺕ ﺻﻼ ﹸﺓ ﺍﻟﺴﻔﺮ‪ .‬ﻓﻜﻴﻒ ﻳ‪‬ﻈﻦ ﺃ‪‬ﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﺎ ﻓﺮﺽ ﺍﻟﻠﹼﻪ‪،‬‬ ‫)‪ (٧٧٨‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(١٤٣/٣‬‬ ‫)‪ (٧٧٩‬ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ )‪ ،(١٥٩/١‬ﻭﺍﳌﺴﻨﺪ )‪ ،(١١٤/١‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(٢٤٢/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ‬ ‫)‪.(١٤٢/٣‬‬ ‫)‪ (٧٨٠‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(١٤١/٣‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٨٩/٢‬‬ ‫)‪ (٧٨١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪ ،(١٤٢/٣‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٨٨/٢‬‬


‫‪٢٧٠‬‬ ‫ﻭﺗ‪‬ﺨﺎﻟﻒ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻟﻌﺮﻭﺓ ﳌﺎ ﺣﺪﺛﻪ ﻋﻨﻬﺎ ﺑﺬﻟﻚ‪ :‬ﻓﻤﺎ ﺷﺄ‪‬ﺎ ﻛﺎﻧﺖ ﺗ‪‬ﺘﻢ ﺍﻟﺼﻼﺓ؟ ﻓﻘﺎﻝ‪:‬‬ ‫ﺗﺄﻭﻟﺖ ﻛﻤﺎ ﺗﺄﻭﻝ ﻋﺜﻤﺎﻥ)‪ (٧٨٢‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻗﺪ ﺣﺴ‪‬ﻦ ﻓِﻌﻠﻬﺎ ﻭﺃﻗﺮ‪‬ﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ‬ ‫ﻟﻠﺘﺄﻭﻳﻞ ﺣﻴﻨﺌﺬ ﻭﺟﻪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳ‪‬ﻀﺎﻑ ﺇﲤﺎﻣ‪‬ﻬﺎ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﻗﺪ‬ ‫ﺃﺧﱪ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﱂ ﻳﻜﻦ ﻳ‪‬ﺰﻳﺪ‪ ‬ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻻ ﺃﺑﻮ ﺑﻜﺮ‪،‬‬ ‫ﻭﻻ ﻋﻤﺮ)‪ .(٧٨٣‬ﺃﻓ‪‬ﻴ ﹶﻈﻦ‪ ‬ﺑﻌﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﳐﺎﻟﻔﺘﻬﻢ‪ ،‬ﻭﻫﻲ ﺗﺮﺍﻫﻢ ﻳﻘﺼ‪‬ﺮﻭﻥ؟ ﻭﺃﻣﺎ ﺑﻌﺪ ﻣﻮﺗﻪ‬ ‫ج‪ ،‬ﻓﺈ‪‬ﺎ ﺃﲤﺖ ﻛﻤﺎ ﺃﰎ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻛﻼﳘﺎ ﺗﺄﻭﻝ ﺗﺄﻭﻳﻼﹰ‪ ،‬ﻭﺍﳊﺠﺔ ﰲ ﺭﻭﺍﻳﺘﻬﻢ ﻻ ﰲ ﺗﺄﻭﻳﻞ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻊ ﳐﺎﻟﻔﺔ ﻏﲑﻩ ﻟﻪ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺃﻣﻴ ﹸﺔ ﺑﻦ ﺧﺎﻟﺪ ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ :‬ﺇﻧﺎ‬ ‫ﳒﺪ ﺻﻼﺓ ﺍﳊﻀﺮ‪ ،‬ﻭﺻﻼﺓ ﺍﳋﻮﻑ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﳒﺪ ﺻﻼﺓ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﻘﺮﺁﻥ؟ ﻓﻘﺎﻝ ﻟﻪ‬ ‫ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ :‬ﻳﺎ ﺃﺧﻲ ﺇﻥ ﺍﻟﻠﹼﻪ ﺑﻌﺚ ﳏﻤﺪﹰﺍ ج‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺈﳕﺎ ﻧﻔﻌﻞ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﳏﻤﺪﹰﺍ‬ ‫ج ﻳﻔﻌﻞ)‪.(٧٨٤‬‬ ‫ﲔ ﺭﻛﻌﺘﲔِ‪،‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ ﻣﻜﺔ‪ ،‬ﻓﻜﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺭﻛﻌﺘ ِ‬ ‫ﺣﱴ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ)‪.(٧٨٥‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳﺰﻳﺪ ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺻﺤﺒ ‪‬‬ ‫ﺚ ﺻﺤﻴﺤﺔ‪.‬‬ ‫ﻭﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ)‪ ،(٧٨٦‬ﻭﻫﺬﻩ ﻛﻠﹼﻬﺎ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﰲ ﺳﻔﺮﻩ ﺍﻻﻗﺘﺼﺎ ‪‬ﺭ ﻋﻠﻰ ﺍﻟﻔﺮﺽ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﻰ ﺳ‪‬ﻨﺔ‬ ‫ﺍﻟﺼﻼﺓ ﻗﺒﻠﹶﻬﺎ ﻭﻻ ﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻮِﺗﺮ ﻭﺳﻨﺔ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﻟﻴﺪﻋﻬﻤﺎ‬ ‫ﺖ ﺍﹶﻟﻨﱮ ج‪ ،‬ﻓﻠﻢ ﺃﺭﻩ‬ ‫ﺣ‪‬ﻀﺮﺍﹰ‪ ،‬ﻭﻻ ﺳﻔﺮﹰﺍ‪ .‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺫﻟﹶﻚ‪ :‬ﻓﻘﺎﻝ‪ :‬ﺻﺤﺒ ‪‬‬ ‫ﺴ‪‬ﻨ ﹲﺔ﴾‬ ‫ﷲ ﹸﺃ ْﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬ ‫ﻳ‪‬ﺴﺒ‪‬ﺢ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ‪﴿ :‬ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﰲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫]ﺍﻷﺣﺰﺍﺏ‪ ،(٧٨٧)[٢١ :‬ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﺘﺴﺒﻴﺢ‪ :‬ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺗﺒﺔ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﺻ ‪‬ﺢ ﻋﻨﻪ ج‪ ،‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫)‪ (٧٨٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٨٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٨٤‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(١٣٦/٣‬‬ ‫)‪ (٧٨٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٨٦‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٨٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٦/٢‬ﻭﻣﺴﻠﻢ )‪.(٦٨٩‬‬


‫‪٢٧١‬‬ ‫ﻳ‪‬ﺴﺒ‪‬ﺢ ﻋﻠﻰ ﻇﻬﺮ ﺭﺍﺣﻠﺘﻪ ﺣﻴﺚ ﻛﺎﻥ ﻭﺟﻬﻪ‪ .‬ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺚ ﺗﻮﺟﻬﺖ‪ ،‬ﻳ‪‬ﻮﻣﺊ ﺇﳝﺎ ًﺀ ﺻﻼ ﹶﺓ‬ ‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﻳ‪‬ﺼﻠﻲ ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﺣﻴ ﹸ‬ ‫ﺾ ﻭﻳ‪‬ﻮﺗﺮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ)‪.(٧٨٨‬‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﺇﻻ ﺍﻟﻔﺮﺍﺋ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻭﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻨﻔﻞ ﻟﻴﻼﹰ‪ ،‬ﻭﻫﻮ ﻳﻘﺼ‪‬ﺮ‪ ،‬ﻭﰲ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ(‪ :‬ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ج ﻳ‪‬ﺼﻠﻲ ﺍﻟﺴ‪‬ﺒﺤﺔ ﺑﺎﻟﻠﻴﻞ ﰲ ﺍﻟﺴﻔﺮ‬ ‫ﻋﻠﻰ ﻇﻬﺮ ﺭﺍﺣﻠﺘﻪ)‪ (٧٨٩‬ﻓﻬﺬﺍ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﺍﻟﺘﻄﻮﻉ ﰲ ﺍﻟﺴﻔﺮ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﺑﺎﻟﺘﻄﻮﻉ ﰲ ﺍﻟﺴﻔﺮ ﺑﺄﺱ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺻﺤﺎ ‪‬‬ ‫ﻳ‪‬ﺴﺎﻓﺮﻭﻥ‪ ،‬ﻓﻴﺘﻄﻮ‪‬ﻋﻮﻥ ﻗﺒﻞ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺑﻌﺪﻫﺎ‪ ،‬ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﻋﻠﻲ‪ ،‬ﻭﺍﺑ ِﻦ ﻣﺴﻌﻮﺩ‪،‬‬ ‫ﻭﺟﺎﺑﺮٍ‪ ،‬ﻭﺃﻧﺲ‪ ،‬ﻭﺍﺑ ِﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﰊ ﺫﺭ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳﺘﻄﻮ‪‬ﻉ ﻗﺒ ﹶﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻻ ﺑﻌ ‪‬ﺪﻫ‪‬ﺎ‪ ،‬ﺇﻻ ﻣِﻦ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻣﻊ‬ ‫ﺍﻟﻮﺗﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻫﺪﻱ ﺍﻟﻨﱯ ﺑﻄﻠﻰ ج ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳ‪‬ﺼﻠﻲ ﻗﺒﻞ ﺍﻟﻔﺮﻳﻀﺔ‬ ‫ﺍﳌﻘﺼﻮﺭﺓ ﻭﻻ ﺑﻌﺪﻫﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﳝﻨ ‪‬ﻊ ﻣﻦ ﺍﻟﺘﻄﻮﻉ ﻗﺒﻠﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﻬﻮ‬ ‫ﻛﺎﻟﺘﻄﻮﻉ ﺍﳌﻄﻠﻖ‪ ،‬ﻻ ﺃﻧﻪ ﺳﻨﺔ ﺭﺍﺗِﺒﺔ ﻟﻠﺼﻼﺓ‪ ،‬ﻛﺴﻨﺔ ﺻﻼﺓ ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺃﻥ ﺍﻟﺮﺑﺎﻋﻴﺔ‬ ‫ﻗﺪ ﺧ‪‬ﻔﻔﺖ ﺇﱃ ﺭﻛﻌﺘﲔ ﲣﻔﻴﻔﹰﺎ ﻋﻠﻰ ﺍﳌﺴﺎﻓﺮ‪ ،‬ﻓﻜﻴﻒ ﳚﻌﻞ ﳍﺎ ﺳﻨﺔ ﺭﺍﺗﺒﺔ ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ‬ ‫ﻭﻗﺪ ﺧﻔﻒ ﺍﻟﻔﺮﺽ ﺇﱃ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻠﻮﻻ ﻗﺼﺪ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻠﻰ ﺍﳌﺴﺎﻓﺮ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻹِﲤﺎﻡ‬ ‫ﺃﻭﱃ ﺑﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ‪ :‬ﻟﻮ ﻛﻨﺖ ﻣﺴﺒ‪‬ﺤﺎﹰ‪ ،‬ﻷﲤﻤﺖ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ج‪ ،‬ﺃﻧﻪ‬ ‫ﺻﻠﻰ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﲦﺎﻥ ﺭﻛﻌﺎﺕ ﺿ‪‬ﺤﻰ‪ ،‬ﻭﻫﻮ ﺇﺫ ﺫﺍﻙ ﻣﺴﺎﻓﺮ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻠﻴﺚ‪ ،‬ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ‪ ،‬ﻋﻦ ﺃﰊ ﺑ‪‬ﺴﺮﺓ ﺍﻟﻐﻔﺎﺭﻱ‪،‬‬ ‫ﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﲦﺎﻧﻴ ﹶﺔ ﻋﺸﺮ ﺳﻔﺮﺍﹰ‪ ،‬ﻓﻠﻢ ﺃﺭﻩ ﺗﺮﻙ‬ ‫ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺎﻓﺮ ‪‬‬ ‫)‪(٧٩٠‬‬ ‫ﺭﻛﻌﺘﲔ ﻏﺪ ‪‬ﺯْﻳ ِﻎ ﺍﻟﺸﻤﺲ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺳﺄﻟﺖ ﳏﻤﺪﹰﺍ ﻋﻨﻪ‪ ،‬ﻓﻠﻢ ﻳﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﺍﺳﻢ ﺃﰊ ﺑﺴﺮﺓ‬ ‫ﻭﺭﺁﻩ ﺣﺴﻨﹰﺎ‪ .‬ﻭﺑﺴﺮﺓ‪ :‬ﺑﺎﻟﺒﺎﺀ ﺍﳌﻮﺣﺪﺓ ﺍﳌﻀﻤﻮﻣﺔ‪ ،‬ﻭﺳﻜﻮﻥ ﺍﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ‪.‬‬ ‫)‪ (٧٨٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٤) ،(٤٠٧/٢‬ﻭﻣﺴﻠﻢ )‪.(٧٠٠‬‬ ‫)‪ (٧٨٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٤/٢‬ﻭﻣﺴﻠﻢ )‪.(٧٠١‬‬ ‫)‪ (٧٩٠‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٢٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٥٥٠‬‬


‫‪٢٧٢‬‬ ‫ﻉ ﺃﺭﺑﻌﹰﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ‪،‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻻ ﻳﺪ ‪‬‬ ‫ﲔ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺮﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ()‪ (٧٩١‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺑﺼﺮﻳﺢ ﰲ ﻓﻌﻠﻪ ﺫﻟﻚ‬ ‫ﻭﺭﻛﻌﺘ ِ‬ ‫ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻟﻌﻠﻬﺎ ﺃﺧﱪﺕ ﻋﻦ ﺃﻛﺜﺮ ﺃﺣﻮﺍﻟﻪ ﻭﻫﻮ ﺍﻹِﻗﺎﻣﺔ‪ ،‬ﻭﺍﻟﺮﺟﺎﻝ ﺃﻋﻠﻢ ﺑﺴﻔﺮﻩ ﻣﻦ‬ ‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﺑﻦ ﻋﻤﺮ ﻳﺼﻠﻲ ﻗﺒﻠﻬﺎ ﻭﻻ‬ ‫ﺑﻌﺪﻫﺎ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺻﻼ ﹸﺓ ﺍﻟﺘﻄﻮﻉ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﺣﻴﺚ ﺗﻮﺟ‪‬ﻬﺖ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻮﻣﺊ‬ ‫ﺾ ﻣِﻦ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ‬ ‫ﺇﳝﺎ ًﺀ ﺑﺮﺃﺳﻪ ﰲ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﺳﺠﻮﺩﻩ‪ ،‬ﻭﺳﺠﻮﺩ‪‬ﻩ ﺃﺧﻔ ‪‬‬ ‫ﺩﺍﻭﺩ ﻋﻨﻪ‪ ،‬ﻣِﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﻘﺒِﻞ ﺑﻨﺎﻗﺘﻪ ﺍﻟﻘِﺒﻠﹶﺔ ﻋﻨﺪ ﺗﻜﺒﲑﺓ ﺍﻻﻓﺘﺘﺎﺡ‪ ،‬ﰒ ﺗﺼﻠﻲ‬ ‫ﺳﺎﺋ ‪‬ﺮ ﺍﻟﺼﻼﺓ ﺣﻴﺚ ﺗﻮﺟ‪‬ﻬﺖ ﺑﻪ)‪ .(٧٩٢‬ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻈﺮ‪ ،‬ﻭﺳﺎﺋﺮ ﻣﻦ ﻭﺻﻒ ﺻﻼﺗﻪ‬ ‫ﻱ ﺟﻬﺔ ﺗﻮﺟ‪‬ﻬﺖ ﺑﻪ‪ ،‬ﻭﱂ ﻳﺴﺘﺜﻨﻮﺍ‬ ‫ج ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﺃﻃﻠﻘﻮﺍ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻋﻠﻴﻬﺎ ِﻗ‪‬ﺒ ﹶﻞ ﺃ ‪‬‬ ‫ﻣﻦ ﺫﻟﻚ ﺗﻜﺒﲑﺓ ﺍﻹِﺣﺮﺍﻡ ﻭﻻ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻛﻌﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺃﺣﺎﺩﻳﺜﹸﻬﻢ ﺃﺻ ‪‬ﺢ ﻣِﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﻫﺬﺍ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﺻﻠﻰ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﳊﻤﺎﺭ ﺇﻥ ﺻﺢ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ)‪.(٧٩٣‬‬ ‫ﺽ ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺣﻞ ﻷﺟﻞ ﺍﳌﻄﺮ ﻭﺍﻟﻄﲔ ﺇﻥ ﺻﺢ ﺍﳋ ‪‬ﱪ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﺻﻠﻰ ﺍﻟﻔﺮ ‪‬‬ ‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﻀﻴﻖ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‬ ‫ﺕ ﺍﻟﺼﻼﺓﹸ‪ ،‬ﻓﺄﻣﺮ‬ ‫ﻭﻫﻮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﻭﺍﻟﺴ‪‬ﻤﺎﺀ ﻣِﻦ ﻓﻮﻗﻬﻢ‪ ،‬ﻭﺍﻟِﺒﻠﱠﺔﹸ ﻣﻦ ﺃﺳﻔ ﹶﻞ ﻣﻨﻬﻢ‪ ،‬ﻓﺤﻀﺮ ‪‬‬ ‫ﺍﳌﺆﺫﱢﻥ ﻓﺄﺫﻥ‪ ،‬ﻭﺃﻗﺎﻡ‪ ،‬ﰒ ﺗﻘﺪ‪‬ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﻓﺼﻠﻰ ‪‬ﻢ ﻳ‪‬ﻮﻣﻰ ﺇﳝﺎﺀً‪ ،‬ﻓﺠﻌﻞ‬ ‫ﺾ ﻣﻦ ﺍﻟﺮﻛﻮﻉ)‪ .(٧٩٤‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﻏﺮﻳﺐ‪ ،‬ﺗﻔﺮﺩ ﺑﻪ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﺴﺠﻮﺩ ﺃﺧﻔ ‪‬‬ ‫ﺍﻟﺮﻣﺎﺡ‪ ،‬ﻭﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﺃﻧﺲ ﻣﻦ ﻓﻌﻠﻪ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺃﻧﻪ ﺇﺫﺍ ﺍﺭﲢﻞ ﻗﺒﻞ ﺃﻥ ﺗ‪‬ﺰﻳﻎ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﺧ‪‬ﺮ ﺍﻟﻈﻬﺮ ﺇﱃ ﻭﻗﺖ‬ ‫)‪ (٧٩١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٧٩٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٠٣/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٢٥‬‬ ‫)‪ (٧٩٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٣٥)(٧٠٠‬‬ ‫)‪ (٧٩٤‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(١٧٤/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٤١١‬‬



‫‪٢٧٤‬‬ ‫ﺍﻟﻘﺎﺳﻢ ﺃﰊ ﺍﳍﻴﺜﻢ ﺍﳌﺪﺍﺋﲏ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﺍﳌﺪﺍﺋﲏ ﻳ‪‬ﺪﺧﻞ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ‬ ‫ﺍﻟﺸﻴﻮﺥ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﺣﻜﻤﻪ ﺑﺎﻟﻮﺿﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏ ‪‬ﲑ ﻣﺴﻠﱠﻢ‪ ،‬ﻓﺈﻥ ﺃﺑﺎ ﺩﺍﻭﺩ ﺭﻭﺍﻩ ﻋﻦ ﻳﺰﻳﺪ‬ ‫ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﻮﻫﺐ ﺍﻟﺮﻣﻠﻲ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳌﻔﻀﻞ ﺑﻦ ﻓﻀﺎﻟﺔ‪ ،‬ﻋﻦ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪،‬‬ ‫ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﻄﻔﻴﻞ‪ ،‬ﻋﻦ ﻣﻌﺎﺫ ﻓﺬﻛﺮﻩ‪ (٧٩٦)...‬ﻓﻬﺬﺍ‬ ‫ﺍﳌﻔﻀﻞ ﻗﺪ ﺗﺎﺑﻊ ﻗﺘﻴﺒﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺘﻴﺒﺔ ﺃﺟ ﱠﻞ ﻣﻦ ﺍﳌﻔﻀﻞ ﻭﺃﺣﻔﻆ‪ ،‬ﻟﻜﻦ ﺯﺍﻝ ﺗﻔﺮﺩ ﻗﺘﻴﺒﺔ ﺑﻪ‪،‬‬ ‫ﰒ ﺇﻥ ﻗﹸﺘﻴﺒﺔ ﺻﺮﺡ ﺑﺎﻟﺴﻤﺎﻉ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻭﱂ ﻳﻌﻨﻌﻦ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻘﺪﺡ ﰲ ﲰﺎﻋﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ‬ ‫ﺑﺎﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﳊﻔﻆ‪ ،‬ﻭﺍﻟﺜﻘﺔ‪ ،‬ﻭﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺇﺳﺤﺎﻕ ﺑﻦ‬ ‫ﺭﺍﻫﻮﻳﻪ‪ :‬ﺣﺪﺛﻨﺎ ﺷﺒﺎﺑﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻟﻠﻴﺚ‪ ،‬ﻋﻦ ﻋﻘﻴﻞ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ج‪) :‬ﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺳﻔﺮ‪ ،‬ﻓﺰﺍﻟﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﰒ‬ ‫ﺍﺭﲢﻞ()‪ .(٧٩٧‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻭﺷﺒﺎﺑﺔ‪ :‬ﻫﻮ ﺷﺒﺎﺑﺔ ﺑﻦ ﺳﻮﺍﺭ ﺍﻟﺜﻘﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ‬ ‫ﺍﻻﺣﺘﺠﺎﺝ ﲝﺪﻳﺜﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ‪‬ﺬﺍ ﺍﻹِﺳﻨﺎﺩ‪،‬‬ ‫ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪ ،‬ﻭﺃﻗﻞﱡ ﺩﺭﺟﺎﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﻮﻳﹰﺎ ﳊﺪﻳﺚ ﻣﻌﺎﺫ‪ ،‬ﻭﺃﺻﻠﻪ ﰲ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻟﻜﻦ ﻟﻴﺲ ﻓﻴﻪ ﲨ ‪‬ﻊ ﺍﻟﺘﻘﺪﱘ‪ .‬ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻭﺭﻭﻯ ﻫﺸﺎﻡ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪،‬‬ ‫ﻋﻦ ﺣﺴﲔ ﺑﻦ ﻋﺒﺪ ﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﻛﺮﻳﺐ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﳓﻮ ﺣﺪﻳﺚ ﺍﳌﻔﻀﻞ‪،‬‬ ‫ﻳﻌﲏ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﰲ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻘﺪﱘ‪ ،‬ﻭﻟﻔﻈﻪ‪ :‬ﻋﻦ ﺣﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋ‪‬ﺒﻴﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﻛﺮﻳﺐ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﺧﱪﻛﻢ ﻋﻦ ﺻﻼﺓ ﺍﻟﻨﱯ ج ﰲ ﺍﻟﺴﻔﺮ؟‬ ‫ﺖ ﺍﻟﺸﻤﺲ ﻭﻫﻮ ﰲ ﻣﱰﻟﻪ‪ ،‬ﲨﻊ ﺑﲔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﰲ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﺇﺫﺍ ﺳﺎﻓﺮ‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﺯﺍﻟ ِ‬ ‫ﻗﺒﻞ ﺃﻥ ﺗﺰﻭﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﺧﺮ ﺍﻟﻈﻬﺮ ﺣﱴ ﳚﻤﻊ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻌﺼﺮ ﰲ ﻭﻗﺖ ﺍﻟﻌﺼﺮ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺴﺒ‪‬ﻪ ﻗﺎﻝ ﰲ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﰊ ﳛﲕ‪،‬‬ ‫ﻭﺃ ْﺣ ِ‬ ‫)‪(٧٩٨‬‬ ‫ﻋﻦ ﺣﺴﲔ‪ ،‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺠﻼﻥ ﺑﻼﻏﹰﺎ ﻋﻦ ﺣﺴﲔ ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻷﻛﺎﺑﺮ‪ ،‬ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻭﻏﲑﻩ‪ ،‬ﻋﻦ ﺣﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪.‬‬ ‫ﻭﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﺣﺴﲔ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻭﻋﻦ ﻛﺮﻳﺐ ﻛﻼﳘﺎ ﻋﻦ‬ ‫)‪ (٧٩٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٢٠٨‬‬ ‫)‪ (٧٩٧‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪.(١٦٢/٣‬‬ ‫)‪ (٧٩٨‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٧٥‬‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗِﻼﺑﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻻ ﺃﻋﻠﻤﻪ ﺇﻻ ﻣﺮﻓﻮﻋﹰﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺇﺩﺭﻳﺲ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺃﺧﻲ‪ ،‬ﻋﻦ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻛﺮﻳﺐ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﱃ‬ ‫ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺟ ‪‬ﺪ ﺑﻪ ﺍﻟﺴﲑ‪ ،‬ﻓﺮﺍﺡ ﻗﺒﻞ ﺃﻥ ﺗ‪‬ﺰﻳﻎ ﺍﻟﺸﻤﺲ‪ ،‬ﺭﻛِﺐ ﻓﺴﺎﺭ‪ ،‬ﰒ ﻧﺰﻝ‪ ،‬ﻓﺠﻤﻊ ﺑﲔ‬ ‫ﺡ ﺣﱴ ﺗﺰِﻳﻎ ﺍﻟﺸﻤﺲ‪ ،‬ﲨﻊ ﺑﲔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﰒ ﺭﻛﺐ‪،‬‬ ‫ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﺇﺫﺍ ﱂ ‪‬ﻳ ‪‬ﺮ ْ‬ ‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﻛﺐ ﻭﺩﺧﻠﺖ ﺻﻼ ﹸﺓ ﺍﳌﻐﺮﺏ‪ ،‬ﲨﻊ ﺑﲔ ﺍﳌﻐﺮﺏ ﻭﺑﲔ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺳﺮﻳﺞ‪ :‬ﺭﻭﻯ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻋﻦ ﺃﰊ ﺧﺎﻟﺪ ﺍﻷﲪﺮ‪ ،‬ﻋﻦ‬ ‫ﺍﳊﺠﺎﺝ‪ ،‬ﻋﻦ ﺍﳊﻜﻢ‪ ،‬ﻋﻦ ﻣﻘﺴﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳜﺾ ﺇﺫﺍ ﱂ‬ ‫ﻳﺮ ِﲢ ﹾﻞ ﺣﱴ ﺗﺰﻳﻎ ﺍﻟﺸﻤﺲ‪ ،‬ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﱂ ‪‬ﺗ ِﺰﻍﹾ‪ ،‬ﺃﺧ‪‬ﺮﻫﺎ ﺣﱴ ﳚﻤﻊ‬ ‫ﺑﻴﻨﻬﻤﺎ ﰲ ﻭﻗﺖ ﺍﻟﻌﺼﺮ‪.‬‬ ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻰ ﲨﻊ ﺍﻟﺘﻘﺪﱘ ﲨﻌﻪ ﺑﻌﺮﻓﺔ ﺑﲔ ﺍﻟﻈﻬﺮ‬ ‫ﻭﺍﻟﻌﺼﺮ ﳌﺼﻠﺤﺔ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻟﻴﺘﺼﻞ ﻭﻗﺖ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻻ ﻳﻘﻄﻌ‪‬ﻪ ﺑﺎﻟﱰﻭﻝ ﻟﺼﻼﺓ ﺍﻟﻌﺼﺮ ﻣﻊ‬ ‫ﺇﻣﻜﺎﻥ ﺫﻟﻚ ﺑِﻼ ﻣﺸﻘﺔ‪ ،‬ﻓﺎﳉﻤ ‪‬ﻊ ﻛﺬﻟﻚ ﻷﺟﻞ ﺍﳌﺸﻘﺔ ﻭﺍﳊﺎﺟﺔ ﺃﻭﱃ‪.‬‬ ‫ﺼ ﹶﻞ ﻟﻪ ﺍﻟﺪﻋﺎﺀُ‪ ،‬ﻓﻼ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻭﻛﺎﻥ ﺃﺭﻓ ‪‬ﻖ ﺑﻪ ﻳﻮﻡ ﻋﺮﻓﺔ ﺗﻘﺪ ‪‬ﱘ ﺍﻟﻌﺼﺮ ﻷﻥ ﻳ‪‬ﺘ ِ‬ ‫ﻳﻘﻄﻌﻪ ﺑﺼﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺃﺭﻓﻖ ﺑﺎﳌﺰﺩﻟﻔﺔ ﺃﻥ ﻳﺘﺼ ﹶﻞ ﻟﻪ ﺍﳌﺴﲑ‪ ،‬ﻭﻻ ﻳﻘﻄﻌﻪ ﺑﺎﻟﱰﻭﻝ ﻟﻠﻤﻐﺮﺏ‪،‬‬ ‫ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ج ﺍﳉﻤ ‪‬ﻊ ﺭﺍﻛﺒﹰﺎ ﰲ ﺳﻔﺮﻩ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ‬ ‫ﺐ ﺍﻟﺼﻼﺓ‪،‬‬ ‫ﺍﳉﻤﻊ ﺣﺎﻝ ﻧﺰﻭﻟﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﳚﻤﻊ ﺇﺫﺍ ﺟ ‪‬ﺪ ﺑﻪ ﺍﻟﺴﲑ‪ ،‬ﻭﺇﺫﺍ ﺳﺎﺭ ﻋﻘﻴ ‪‬‬ ‫ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﻗﺼﺔ ﺗﺒﻮﻙ‪ ،‬ﻭﺃﻣﺎ ﲨﻌﻪ ﻭﻫﻮ ﻧﺎﺯﻝ ﻏ ‪‬ﲑ ﻣﺴﺎﻓﺮ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻨﻘﻞ ﺫﻟﻚ ﻋﻨﻪ ﺇﻻ‬ ‫ﺑﻌﺮﻓﺔ ﻷﺟﻞ ﺍﺗﺼﺎﻝ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻭﺷﻴﺨﻨﺎ‪ ،‬ﻭﳍﺬﺍ ﺧﺼﻪ ﺃﺑﻮ‬ ‫ﺣﻨﻴﻔﺔ ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻦ ﲤﺎﻡ ﺍﻟﻨﺴﻚ‪ ،‬ﻭﻻ ﺗﺄﺛﲑ ﻟﻠﺴﻔﺮ ﻋﻨﺪﻩ ﻓﻴﻪ‪ .‬ﻭﺃﲪﺪ‪ ،‬ﻭﻣﺎﻟﻚ‪،‬‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺟﻌﻠﻮﺍ ﺳﺒﺒﻪ ﺍﻟﺴﻔﺮ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ‬ ‫ﻋﻨﻪ ﺍﻟﺘﺄﺛﲑ ﻟﻠﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﱂ ﳚﻮﺯﺍﻩ ﻷﻫﻞ ﻣﻜﺔ‪ ،‬ﻭﺟﻮﺯ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﺍﻷﺧﺮﻯ ﻋﻨﻪ ﻷﻫﻞ ﻣﻜﺔ ﺍﳉﻤﻊ‪ ،‬ﻭﺍﻟﻘﺼ ‪‬ﺮ ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭﻫﺎ ﺷﻴﺨ‪‬ﻨﺎ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ ﰲ‬ ‫ﻼ ﰲ ﺟﻮﺍﺯ ﺍﻟﻘﺼﺮ ﻭﺍﳉﻤﻊ ﰲ ﻃﻮﻳﻞ ﺍﻟﺴﻔﺮ‬ ‫ﻋﺒﺎﺩﺍﺗﻪ‪ ،‬ﰒ ﻃﺮ‪‬ﺩ ﺷﻴﺨﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﺟﻌﻠﻪ ﺃﺻ ﹰ‬ ‫ﺐ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ ﳐﺼﻮﺻﹰﺎ ﺑﺄﻫﻞ‬ ‫ﻭﻗﺼﲑﻩ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫ ‪‬‬


‫‪٢٧٦‬‬ ‫ﻣﻜﺔ‪.‬‬

‫ﻭﱂ ﳛ ‪‬ﺪ ج ﻷﻣﺘﻪ ﻣﺴﺎﻓﺔ ﳏﺪﻭﺩﺓ ﻟﻠﻘﺼﺮ ﻭﺍﻟﻔﻄﺮ‪ ،‬ﺑﻞ ﺃﻃﻠﻖ ﳍﻢ ﺫﻟﻚ ﰲ ﻣ‪‬ﻄﻠﻖ‬ ‫ﺍﻟﺴﻔﺮ ﻭﺍﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﺃﻃﻠﻖ ﳍﻢ ﺍﻟﺘﻴﻤﻢ ﰲ ﻛﻞ ﺳﻔﺮ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳ‪‬ﺮﻭﻯ ﻋﻨﻪ ﻣﻦ‬ ‫ﺍﻟﺘﺤﺪﻳﺪ ﺑﺎﻟﻴﻮﻡ‪ ،‬ﺃﻭ ﺍﻟﻴﻮﻣﲔ‪ ،‬ﺃﻭ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻠﻢ ﻳﺼﺢ ﻋﻨﻪ ﻣﻨﻬﺎ ﺷﻲﺀ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻗﺮاءة اﻟﻘﺮﺁن‪ ،‬واﺳﺘﻤﺎﻋﻪ‪ ،‬وﺧﺸﻮﻋﻪ‪ ،‬وﺑﻜﺎﺋﻪ ﻋﻨﺪ ﻗﺮاءﺗﻪ‪،‬‬ ‫واﺳﺘﻤﺎﻋﻪ وﺗﺤﺴﻴﻦ ﺻﻮﺗﻪ ﺑﻪ وﺗﻮاﺑﻊ ذﻟﻚ‬

‫ﻼ ﻻ ﻫﺬﱠﺍ ﻭﻻ ﻋﺠﻠﺔ‪،‬‬ ‫ﺨﻞﱡ ﺑﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺮﺍﺀﺗ‪‬ﻪ ﺗﺮﺗﻴ ﹰ‬ ‫ﻛﺎﻥ ﻟﻪ ج ﺣِﺰﺏ ﻳﻘﺮﺅﻩ‪ ،‬ﻭﻻ ‪‬ﻳ ِ‬ ‫ﺑﻞ ﻗِﺮﺍﺀ ﹰﺓ ﻣﻔﺴ‪‬ﺮﺓ ﺣﺮﻓﹰﺎ ﺣﺮﻓﹰﺎ‪ .‬ﻭﻛﺎﻥ ‪‬ﻳ ﹶﻘﻄﱢﻊ ﻗﺮﺍﺀﺗﻪ ﺁﻳﺔ ﺁﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﳝ ‪‬ﺪ ﻋﻨﺪ ﺣﺮﻭﻑ ﺍﳌﺪ‪،‬‬ ‫ﻓﻴﻤﺪ )ﺍﻟﺮﲪﻦ( ﻭﳝﺪ )ﺍﻟﺮﺣﻴﻢ(‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﻌﻴﺬ ﺑﺎﻟﻠﹼﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﰱ ﺃﻭﻝ ﻗﺮﺍﺀﺗﻪ‪،‬‬ ‫ﻚ‬ ‫ﷲ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴﻢ(‪ ،‬ﻭ ‪‬ﺭﺑ‪‬ﻤﺎ ﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﻓﻴﻘﻮﻝ‪) :‬ﺃﻋ‪‬ﻮ ﹸﺫ ﺑِﺎ ِ‬ ‫ﺨﻪِ‪ ،‬ﻭﻧ‪‬ﻔِﺜ ِﻪ()‪ .(٧٩٩‬ﻭﻛﺎﻥ ﺗﻌ ‪‬ﻮﺫﹸﻩ ﻗﺒ ﹶﻞ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬ ‫ﺸْﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴﻢ ﻣﻦ ‪‬ﻫ ْﻤ ِﺰ ِﻩ ﻭ‪‬ﻧ ﹾﻔ ِ‬ ‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺐ ﺃﻥ ﻳﺴﻤﻊ ﺍﻟﻘﺮﹶﺍ ﹶﻥ ﻣِﻦ ﻏﲑﻩ‪ ،‬ﻭﺃﻣﺮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻭﻫﻮ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺤ ‪‬‬ ‫)‪(٨٠٠‬‬ ‫ﻳﺴﻤﻊ‪ .‬ﻭ ‪‬ﺧﺸ‪‬ﻊ ج ﻟﺴﻤﺎﻉ ﺍﻟﻘﺮﺍﻥ ﻣِﻨﻪ‪ ،‬ﺣﱴ ﺫﺭﻓﺖ ﻋﻴﻨﺎﻩ ‪.‬‬ ‫ﺤﺪِﺛﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳝﻨﻌﻪ‬ ‫ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺍﹶﻥ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﻗﺎﻋﺪﺍﹰ‪ ،‬ﻭﻣﻀﻄﺠﻌﹰﺎ ﻭﻣﺘﻮﺿﺌﺎﹰ‪ ،‬ﻭ ‪‬ﻣ ْ‬ ‫ﻣﻦ ﻗِﺮﺍﺀﺗﻪ ﺇﻻ ﺍﳉﻨﺎﺑﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ج ﻳﺘﻐﻨ‪‬ﻰ ﺑﻪ‪ ،‬ﻭﻳ‪‬ﺮﺟ‪‬ﻊ ﺻﻮﺗ‪‬ﻪ ﺑﻪ ﺃﺣﻴﺎﻧﹰﺎ ﻛﻤﺎ ﺭﺟ‪‬ﻊ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﰲ ﻗﺮﺍﺀﺗﻪ ﴿ﺇﻧ‪‬ﺎ‬ ‫ﺤﹰﺎ ‪‬ﻣﺒِﻴﻨﹰﺎ﴾ ]ﺍﻟﻔﺘﺢ‪ .[١ :‬ﻭﺣﻜﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﱠﻞ ﺗﺮﺟِﻴﻌ‪‬ﻪ‪ ،‬ﺁ ﺍ ﺁ ﺛﻼﺙ‬ ‫ﻚ ﹶﻓْﺘ ‪‬‬ ‫ﺤ‪‬ﻨﺎ ﹶﻟ ‪‬‬ ‫ﻓ‪‬ﺘ ْ‬ ‫ﻣﺮﺍﺕ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ)‪.(٨٠١‬‬ ‫ﺚ ﺇﱃ ﻗﻮﻟﻪ‪ ) :‬ﺯ‪‬ﻳﻨ‪‬ﻮﺍ ﺍﻟﻘﹸﺮﺁﻥ ﺑﺄﺻْﻮﺍِﺗﻜﹸﻢ()‪ .(٨٠٢‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫ﻭﺇﺫﺍ ﲨﻌﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹶ‬

‫)‪ (٧٩٩‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٨٥ ،٨٠/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٧٦٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٨٠٧‬‬ ‫)‪ (٨٠٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٨١/٩‬‬ ‫)‪ (٨٠١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٨٠/٩‬‬ ‫)‪ (٨٠٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٦٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٨٠ ،١٧٩/٢‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٤٧٤/٢‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺍﳌﺴﻨﺪ )‪ ،(٣٠٤ ،٢٩٦ ،٢٨٥ ،٢٨٣/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٣٤٢‬‬


‫‪٢٧٧‬‬ ‫ﺴ ِﻦ‬ ‫ﱯ ‪‬ﺣ ‪‬‬ ‫ﷲ ِﻟﺸ‪‬ﻲﺀ‪ ،‬ﻛﹶﺄ ﹶﺫِﻧ ِﻪ ِﻟ‪‬ﻨ ‪‬‬ ‫ﺲ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ْﻦ ﹶﻟ ْﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ ﺑِﺎﻟ ﹸﻘﺮْﺁﻥ()‪ .(٨٠٣‬ﻭﻗﻮﻟﻪ‪) :‬ﻣﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍ ُ‬ ‫)ﹶﻟْﻴ ‪‬‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ ﺑِﺎﻟ ﹸﻘﺮْﺍﻥ()‪ .(٨٠٤‬ﻋﻠﻤﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺮﺟﻴ ‪‬ﻊ ﻣﻨﻪ ج‪ ،‬ﻛﺎﻥ ﺍﺧﺘﻴﺎﺭﹰﺍ ﻻ ﺍﺿﻄﺮﺍﺭﹰﺍ‬ ‫ﺼ ْﻮ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﻼ ﲢﺖ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ‬ ‫ﳍ ‪‬ﺰ ﺍﻟﻨﺎﻗﺔ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻟﻮ ﻛﺎﻥ ﻷﺟﻞ ﻫ ‪‬ﺰ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﳌﺎ ﻛﺎﻥ ﺩﺍﺧ ﹰ‬ ‫ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﱠﻞ ﳛﻜﻴﻪ ﻭﻳﻔﻌﻠﹸﻪ ﺍﺧﺘﻴﺎﺭﹰﺍ ِﻟﻴ‪‬ﺆﺗﺴﻰ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻳﺮﻯ ﻫ ‪‬ﺰ ﺍﻟﺮﺍﺣﻠﺔ ﻟﻪ ﺣﱴ ﻳﻨﻘﻄﻊ‬ ‫ﺻﻮﺗ‪‬ﻪ‪ ،‬ﰒ ﻳﻘﻮﻝ؟ ﻛﺎﻥ ﻳ‪‬ﺮﺟ‪ ‬ﻊ ﰲ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻓﻨﺴﺐ ﺍﻟﺘ‪‬ﺮﺟﻴﻊ ﺇﱃ ﻓﻌﻠﻪ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻣِﻦ ﻫ ‪‬ﺰ‬ ‫ﺍﻟﺮﺍﺣﻠﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻣﻨﻪ ﻓﻌﻞ ﻳﺴﻤﻰ ﺗﺮﺟﻴﻌﹰﺎ‪.‬‬ ‫ﺖ‬ ‫ﻭﻗﺪ ﺍﺳﺘﻤﻊ ﻟﻴﻠ ﹰﺔ ﻟﻘﺮﺍﺀﺓ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﱪﻩ ﺑﺬﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻟ ْﻮ ﻛﻨ ‪‬‬ ‫ﺤﺒِﲑﹰﺍ)‪ .(٨٠٥‬ﺃﻱ‪ :‬ﺣﺴ‪‬ﻨﺘﻪ ﻭﺯﻳ‪‬ﻨﺘﻪ ﺑﺼﻮﰐ ﺗﺰﻳﻴﻨﺎﹰ‪ ،‬ﻭﺭﻭﻯ‬ ‫ﻚ ‪‬ﺗ ْ‬ ‫ﺃﻋﻠﻢ ﺃﻧﻚ ﺗﺴﻤﻌﻪ‪ ،‬ﳊ‪‬ﺒﺮْﺗﻪ ﹶﻟ ‪‬‬ ‫ﺖ ﺍﺑ ‪‬ﻦ ﺃﰊ ﻣ‪‬ﻠﻴﻜﺔ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺍﻟﻮﺭﺩ‪ ،‬ﻗﺎﻝ‪ .‬ﲰﻌ ‪‬‬ ‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﻳﺰﻳﺪ‪ :‬ﻣﺮ ﺑﻨﺎ ﺃﺑﻮ ﻟﹸﺒﺎﺑﺔ‪ ،‬ﻓﺎﺗ‪‬ﺒﻌﻨﺎﻩ ﺣﱴ ﺩﺧﻞ ﺑﻴﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﺭﺟ ﹲﻞ ﺭﺙﱡ ﺍﳍﻴﺌﺔ‪،‬‬ ‫ﺲ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ْﻦ ﹶﻟ ْﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ ﺑﺎﻟﻘﺮﹶﺍ ِﻥ(‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ‪) :‬ﹶﻟْﻴ ‪‬‬ ‫ﻓﺴﻤﻌﺘ‪‬ﻪ ﻳﻘﻮﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺴﻨ‪‬ﻪ ﻣﺎ‬ ‫ﺖ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺣﺴ ‪‬ﻦ ﺍﻟﺼﻮﺕ؟ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺤ ‪‬‬ ‫ﻓﻘﻠﺖ ﻻﺑﻦ ﺃﰊ ﻣ‪‬ﻠﻴﻜﺔ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ! ﺃﺭﺃﻳ ‪‬‬ ‫ﺍﺳﺘﻄﺎﻉ)‪.(٨٠٦‬‬ ‫ﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺣﺘﺠﺎﺝ ﻛ ﱢﻞ‬ ‫ﻗﻠﺖ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﻛﺸﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺫﻛﺮ ﺍﺧﺘﻼ ِ‬ ‫ﻓﺮﻳﻖ‪ ،‬ﻭﻣﺎ ﳍﻢ ﻭﻋﻠﻴﻬﻢ ﰲ ﺍﺣﺘﺠﺎﺟﻬﻢ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﺼﻮﺍﺏ ﰲ ﺫﻟﻚ ﲝﻮﻝ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬ ‫ﻚ‬ ‫ﻭﻣﻌﻮﻧﺘﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺗﻜﺮﻩ ﻗﺮﺍﺀﺓ ﺍﻷﳊﺎﻥ‪ ،‬ﻭﳑﻦ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺃﲪﺪ ﻭﻣﺎﻟ ‪‬‬ ‫ﻭﻏﲑﳘﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻋﻠﻲ ﺑﻦ ﺳﻌﻴﺪ ﰲ ﻗﺮﺍﺀﺓ ﺍﻷﳊﺎﻥ‪ :‬ﻣﺎ ﺗﻌﺠﺒ‪‬ﲏ ﻭﻫﻮ ْﳏﺪ‪‬ﺙ‪.‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭ‪‬ﺯﻱ‪ :‬ﺍﻟﻘﺮﺍﺀ ﹸﺓ ﺑﺎﻷﳊﺎﻥ ﺑﺪﻋﺔ ﻻ ﺗﺴﻤﻊ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﺍﳌﺘﻄﺒﺐ‪ :‬ﻗﺮﺍﺀ ﹸﺓ ﺍﻷﳊﺎﻥ ﺑﺪﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻳﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ‪،‬‬ ‫ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﲞﺘﺎﻥ‪ ،‬ﻭﺍﻷﺛﺮﻡ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ‪ :‬ﺍﻟﻘﺮﺍﺀ ﹸﺓ ﺑﺎﻷﳊﺎﻥ ﻻ ﺗ‪‬ﻌﺠﺒﲏ ﺇﻻ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺫﻟﻚ ﺣ‪‬ﺰﻧﺎﹰ‪ ،‬ﻓﻴﻘﺮﺃ ﲝﺰﻥ ﻣﺜ ﹶﻞ ﺻﻮﺕ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺻﺎﱀ‪ ) :‬ﺯ‪‬ﻳﻨ‪‬ﻮﺍ‬ ‫)‪ (٨٠٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٧٠)(١٤٦٩) ،(١٤٧١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٤٧٦‬ﻭﺍﻟﺒﺨﺎﺭﻱ‬ ‫)‪.(٤١٨/١٣‬‬ ‫)‪ (٨٠٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦١ ،٦٠/٩‬ﻭﻣﺴﻠﻢ )‪ ،(٧٩٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٧٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪.(١٨٠/٢‬‬ ‫)‪ (٨٠٥‬ﺫﻛﺮﻩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪.(١٧٠/٧‬‬ ‫)‪ (٨٠٦‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٢٧٨‬‬ ‫ﺻﻮ‪‬ﺍِﺗﻜﹸﻢ(‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻳ‪‬ﺤﺴ‪‬ﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭ‪‬ﺯﻱ‪) :‬ﻣﺎ ﺃﺫِﻥ ﺍﻟﻠﹼﻪ ﻟﺸﻲﺀ‬ ‫ﺍﻟﻘﹸ ْﺮﹶﺍ ﹶﻥ ﺑِﺄ ْ‬ ‫ﺲ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ْﻦ ﹶﻟ ْﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ‬ ‫ﻛﺄ ﹶﺫِﻧ ِﻪ ﻟﻨﱯ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﺃﻥ ﻳﺘﻐﻨ‪‬ﻰ ﺑﺎﻟﻘﺮﺁﻥ( ﻭﰲ ﺭﻭﺍﻳﺔ ﻗﻮﻟﻪ‪) :‬ﹶﻟْﻴ ‪‬‬ ‫ﺑِﺎﻟ ﹸﻘﺮْﺁ ِﻥ(‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﻴﻴﻨﺔ ﻳﻘﻮﻝ‪ :‬ﻳﺴﺘﻐﲏ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﺮﻓﻊ ﺻﻮﺗﻪ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﻟﻪ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻗﺮﺓ ﰲ ﻗﺼﺔ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺘﺮﺟﻴﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻧﻜﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬ ‫ﺚ ﺍﻟﱵ ﻳ‪‬ﺤﺘﺞ ‪‬ﺎ ﰲ ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻷﳊﺎﻥ‪.‬‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﻷﳊﺎﻥ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻷﺣﺎﺩﻳ ﹶ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﻷﳊﺎﻥ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺗ‪‬ﻌﺠﺒﲏ‪،‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻫﻮ ﻏﻨﺎ ٌﺀ ﻳﺘﻐﻨ‪‬ﻮﻥ ﺑﻪ‪ ،‬ﻟﻴﺄﺧﺬﻭﺍ ﻋﻠﻴﻪ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﳑﻦ ﺭ‪‬ﻭﻳﺖ ﻋﻨﻪ ﺍﻟﻜﺮﺍﻫﺔﹸ‪ ،‬ﺃﻧﺲ‬ ‫ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻼ ﻳﺴﺄﻝ ﺃﲪﺪ‪،‬‬ ‫ﺳﲑﻳﻦ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻌﻜﱪﻱ‪ :‬ﲰﻌﺖ ﺭﺟ ﹰ‬ ‫ﻣﺎ ﺗﻘﻮ ﹸﻝ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻷﳊﺎﻥ؟ ﻓﻘﺎﻝ ﻣﺎ ﺍﲰﻚ؟ ﻗﺎﻝ ﳏﻤﺪ‪ :‬ﻗﺎﻝ‪ :‬ﺃﻳﺴﺮﻙ ﺃﻥ ﻳﻘﺎﻝ ﻟﻚ‪ :‬ﻳﺎ‬ ‫ﻣﻮﲪﺪ ﳑﺪﻭﺩﺍﹰ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻫﺬﻩ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻜﺮﺍﻫﺔ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑ ‪‬ﻦ ﻋﺒﺪ‬ ‫ﱄ ﺭﺟﻞ ﺑﻮﺻﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺧﻠﱠﻒ ﺟﺎﺭﻳﺔ ﺗﻘﺮﺃ ﺑﺎﻷﳊﺎﻥ‪،‬‬ ‫ﳉﺮ‪‬ﻭﻱ‪ :‬ﺃﻭﺻﻰ ﺇ ﱠ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍ ﹶ‬ ‫ﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺴﻜﲔ‪ ،‬ﻭﺃﺑﺎ‬ ‫ﻭﻛﺎﻧﺖ ﺃﻛﺜﹶﺮ ‪‬ﺗﺮِﻛﺘﻪ ﺃﻭ ﻋﺎﻣﺘﻬﺎ‪ ،‬ﻓﺴﺄﻟ ‪‬‬ ‫ﻋ‪‬ﺒﻴﺪ‪ ،‬ﻛﻴﻒ ﺃﺑﻴﻌ‪‬ﻬﺎ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺑﻌﻬﺎ ﺳﺎﺫﺟﺔﹰ‪ ،‬ﻓﺄﺧﱪﺗ‪‬ﻬﻢ ﲟﺎ ﰲ ﺑﻴﻌﻬﺎ ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬ ‫ﺑﻌﻬﺎ ﺳﺎﺫﹶﺟﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻭﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ‪ ،‬ﻷﻥ ﲰﺎﻉ ﺫﻟﻚ ﻣﻨﻬﺎ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ‬ ‫ﻳ‪‬ﻌﺎﻭﺽ ﻋﻠﻴﻪ ﻛﺎﻟﻐﻨﺎﺀ‪.‬‬ ‫ﲔ ﺍﻟﺼﻮﺕ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﺮﺟ ‪‬ﻊ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﱠﺎﻝ‪ :‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺍﻟﺘﻐ‪‬ﻨﻲ ﺑﺎﻟﻘﺮﺍﻥ‪ ،‬ﻫﻮ ﲢﺴ ‪‬‬ ‫ﺑﻘﺮﺍﺀﺗﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺘﻐﲏ ﲟﺎ ﺷﺎﺀ ﻣِﻦ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﻠﺤﻮﻥ ﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﺍﻟﻨﻀ ِﺮ ﺑﻦ‬ ‫ﺷ‪‬ﻤﻴﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﳑﻦ ﺃﺟﺎﺯ ﺍﻷﳊﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺫﻛﺮ ﺍﻟﻄﱪﻱ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ‬ ‫ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻷﰊ ﻣﻮﺳﻰ‪ :‬ﺫﻛﱢﺮﻧﺎ ﺭﺑ‪‬ﻨﺎ‪ ،‬ﻓﻴﻘﺮﺃ ﺃﺑﻮ ﻣﻮﺳﻰ ﻭﻳﺘﻼﺣﻦ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ‬ ‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺘﻐﲎ ﺑﺎﻟﻘﺮﺁﻥ ﻏِﻨﺎﺀ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﻓﻠﻴﻔﻌﻞ‪ ،‬ﻭﻛﺎﻥ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻣﻦ ﺃﺣﺴﻦ‬ ‫ﺍﻟﻨﺎﺱ ﺻﻮﺗﹰﺎ ﺑﺎﻟﻘﺮﺍﹶﻥ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﺍﻋﺮﺽ ﻋﻠ ‪‬ﻲ ﺳﻮﺭﺓ ﻛﺬﺍ‪ ،‬ﻓﻌ‪‬ﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﻓﺒﻜﻰ ﻋﻤﺮ‪،‬‬ ‫ﺖ ﺃﻇﻦ ﺃ‪‬ﺎ ﻧﺰﻟﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺟﺎﺯﻩ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ‬ ‫ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻛﻨ ‪‬‬ ‫ﺕ ﺍﳊﺴﻦ‬ ‫ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻳﺘﺘﺒ‪‬ﻊ ﺍﻟﺼﻮ ‪‬‬ ‫ﰲ ﺍﳌﺴﺎﺟﺪ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻄﺤﺎﻭﻱ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ‬ ‫ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﺮﺍﻥ ﺑﺎﻷﳊﺎﻥ‪ .‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ‪ :‬ﺭﺃﻳﺖ ﺃﰊ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻳﻮﺳﻒ ﺑﻦ‬ ‫ﻋﻤﺮ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻷﳊﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻯ‪.‬‬


‫‪٢٧٩‬‬ ‫ﲔ‬ ‫ﻗﺎﻝ ﺍ‪‬ﻮ‪‬ﺯﻭﻥ ‪ -‬ﻭﺍﻟﻠﻔﻆ ﻻﺑﻦ ﺟﺮﻳﺮ‪ :-‬ﺍﻟﺪﻟﻴ ﹸﻞ‪ :‬ﻋﻠﻰ ﺃﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﲢﺴ ‪‬‬ ‫ﺍﻟﺼﻮﺕ‪ ،‬ﻭﺍﻟﻐﻨﺎﺀ ﺍﳌﻌﻘﻮﻝ ﺍﻟﺬﻱ ﻫﻮ ﲢﺰﻳﻦ ﺍﻟﻘﺎﺭﺉ ﺳﺎﻣ ‪‬ﻊ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻐﻨﺎﺀ ﺑﺎﻟﺸﻌﺮ‬ ‫ﻫﻮ ﺍﻟﻐﻨﺎ ُﺀ ﺍﳌﻌﻘﻮ ﹸﻝ ﺍﻟﺬﻱ ﻳ‪‬ﻄﺮﺏ ﺳﺎﻣﻌﻪ ‪ :-‬ﻣﺎ ﺭﻭﻯ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ‪،‬‬ ‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻗﺎﻝ‪) :‬ﻣ‪‬ﺎ ﺃﺫ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﺸﻲﺀ ﻣ‪‬ﺎ ﺃﺫ ﹶﻥ ﻟﻨ ‪‬‬ ‫ﱯ ﺣﺴﻦ ﺍﻟﺘ‪‬ﺮﻧ‪‬ﻢ‬ ‫ﺑﺎﻟ ﹸﻘﺮْﺁﻥ( ﻭﻣﻌﻘﻮﻝ ﻋﻨﺪ ﺫﻭﻱ ﺍﳊِﺠﺎ‪ ،‬ﺃ ﹶﻥ ﺍﻟﺘﺮﻧ‪‬ﻢ ﹶﻻ ﻳﻜﹰﻮﻥ ﺇﻻ ﺑﺎﻟﹶﺼﻮﺕ ﺇﺫﺍ ﺣﺴ‪‬ﻨﻪ ﺍﳌﺘﺮﱎ‬ ‫ﻭﻃﺮ‪‬ﺏ ﺑﻪ‪ .‬ﻭﺭﻭﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ )ﻣﺎ ﺃ ِﺫ ﹶﻥ ﺍﻟﻠﹼﻪ ﻟﺸﻲﺀ ﻣﺎ ﺃﺫﻥ ﻟﻨﱯ ﺣﺴ ِﻦ ﺍﻟﺼﻮﺕ ﻳﺘﻐﲎ‬ ‫ﺑﺎﻟﻘﺮﺍﹶﻥ ﳚﻬ ‪‬ﺮ ﺑﻪ(‪ .‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ :‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺑﲔ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﺫﻟﻚ ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﻳﺴﺘﻐﲏ ﺑﻪ ﻋﻦ ﻏﲑﻩ‪ ،‬ﱂ ﻳﻜﻦ ﻟﺬﻛﺮ ﺣ‪‬ﺴﻦ ﺍﻟﺼﻮﺕ‬ ‫ﻭﺍﳉﻬﺮ ﺑﻪ ﻣﻌﲎ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﺘﻐﲏ ﺇﳕﺎ ﻫﻮ ﺍﻟﻐﻨﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﺣﺴ ‪‬ﻦ‬ ‫ﺍﻟﺼﻮﺕ ﺑﺎﻟﺘﺮﺟﻴﻊ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫)‪(٨٠٧‬‬ ‫ﻀﻤ‪‬ﺎ ‪‬ﺭ‬ ‫ﺇ ﱠﻥ ﺍﻟ ِﻐﻨ‪‬ﺎ َﺀ ِﻟﻬ‪‬ﺬﺍ ﺍﻟﺸ‪‬ﻌ ِﺮ ِﻣ ‪‬‬ ‫ﺖ ﻗﹶﺎِﺋﻠﹶﻪ‬ ‫ﺸ ‪‬ﻌ ِﺮ ﺇﻣ‪‬ﺎ ﻛﹸ ‪‬ﻨ ‪‬‬ ‫‪‬ﺗ ‪‬ﻐ ‪‬ﻦ ﺑِﺎﻟ ‪‬‬ ‫ﺵ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻠﻢ ﻧﻌﻠﻢ‬ ‫ﺖ ﲟﻌﲎ ﺍﺳﺘﻐﻨﻴﺖ ﻓﺎ ٍ‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺍﺩﻋﺎﺀ ﺍﻟﺰﺍﻋﻢ‪ ،‬ﺃﻥ ﺗﻐﻨ‪‬ﻴ ‪‬‬ ‫ﺃﺣﺪﹰﺍ ﻗﺎﻝ ﺑﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺟ‪‬ﻪ ﻟﺘﺼﺤﻴﺢ ﻗﻮﻟﻪ ﺑﻘﻮ ِﻝ ﺍﻷﻋﺸﻰ‪:‬‬ ‫)‪(٨٠٨‬‬ ‫ﺥ ﻃﻮﻳ ﹶﻞ ﺍﻟ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ‬ ‫ﻒ ﺍ ﹸﳌﻨ‪‬ﺎ ِ‬ ‫‪‬ﻋﻔِﻴ ‪‬‬ ‫ﺖ ﺍ ‪‬ﻣﺮ‪‬ﺀﹰﺍ ‪‬ﺯ ‪‬ﻣﻨﹰﺎ ﺑﺎﻟ ِﻌﺮ‪‬ﺍﻕ‬ ‫ﻭ ﹸﻛ ‪‬ﻨ ‪‬‬ ‫ﻭﺯﻋﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ‪ :‬ﻃﻮﻳﻞ ﺍﻟﺘﻐﲏ‪ :‬ﻃﻮﻳﻞ ﺍﻻﺳﺘﻐﻨﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻏﻠﻂ ﻣﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﻋﲎ‬ ‫ﺍﻷﻋﺸﻰ ﺑﺎﻟﺘﻐﲏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﺍﻹِﻗﺎﻣﺔ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻏﲏ ﻓﻼﻥ ﲟﻜﺎﻥ ﻛﺬﺍ ﺇﺫﺍ ﺃﻗﺎﻡ‬ ‫ﺑﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻛﹶﺄ ﹾﻥ ﹶﻟ ْﻢ ‪‬ﻳ ْﻐ‪‬ﻨﻮْﺍ ﻓِﻴ ‪‬ﻬﺎ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٩٢ :‬ﻭﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﻘﻮﻝ ﺍﻵﺧﺮ‪:‬‬ ‫)‪(٨٠٩‬‬ ‫ﺤﻦ‪ ‬ﺇﺫﺍ ِﻣﺘ‪‬ﻨﺎ ﹶﺃ ‪‬ﺷﺪ‪ ‬ﺗﻐ‪‬ﺎﻧِﻴﺎ‬ ‫‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ِﻛﻼﹶﻧﺎ ﹶﻏِﻨ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ﺃﺧِﻴ ِﻪ ‪‬ﺣﻴ‪‬ﺎ‪‬ﺗ ‪‬ﻪ‬ ‫ﻓﺈﻧﻪ ﺇﻏﻔﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺘﻐﺎﱐ ﺗﻔﺎﻋﻞ ﻣﻦ ﺗﻐﻨ‪‬ﻰ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻐﲎ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻋﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺗﻀﺎﺭﺏ ﺍﻟﺮﺟﻼﻥ‪ ،‬ﺇﺫﺍ ﺿﺮﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ‪،‬‬ ‫ﻭﺗﺸﺎﲤﺎ‪ ،‬ﻭﺗﻘﺎﺗﻼ‪ .‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﰲ ﻓﻌﻞ ﺍﺛﻨﲔ‪ ،‬ﱂ ﳚﺰ ﺃﻥ ﻳﻘﻮﻝ ﻣﺜﻠﻪ ﰲ ﻓﻌﻞ ﺍﻟﻮﺍﺣﺪ‪،‬‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﺗﻐﺎﱏ ﺯﻳﺪ‪ ،‬ﻭﺗﻀﺎﺭﺏ ﻋﻤﺮﻭ‪ ،‬ﻭﺫﻟﻚ ﻏ ‪‬ﲑ ﺟﺎﺋﺰ ﺃﻥ ﻳﺘﻮﻝ‪ :‬ﺗﻐﲎ ﺯﻳﺪ ﲟﻌﲎ ﺍﺳﺘﻐﲎ‪،‬‬ ‫ﺇﻻ ﺃﻥ ﻳﺮﻳﺪ ﺑﻪ ﻗﺎﺋﻠﻪ ﺃﻧﻪ ﺃﻇﻬﺮ ﺍﻻﺳﺘﻐﻨﺎﺀ‪ ،‬ﻭﻫﻮ ﻏﲑ ﻣﺴﺘﻐﻦ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﲡﻠﱠﺪ ﻓﻼﻥ‪ :‬ﺇﺫﺍ‬ ‫)‪ (٨٠٧‬ﺍﻟﺒﻴﺖ ﳊﺴﺎﻥ ﻭﻫﻮ ﰲ ﺩﻳﻮﺍﻥ ﺹ)‪.(٤٢٠‬‬ ‫)‪ (٨٠٨‬ﻫﻮ ﰲ ﺩﻳﻮﺍﻧﻪ ﺹ)‪.(٢٥‬‬ ‫)‪ (٨٠٩‬ﺍﻟﺒﻴﺖ ﰲ ﺍﳊﻤﺎﺳﺔ ﺍﻟﺒﺼﺮﻳﺔ )‪ ،(٥٥/٢‬ﻭﺍﻷﻏﺎﱐ )‪ (١٢٧/١٣‬ﻟﻸﺑﲑﺩ‪.‬‬


‫‪٢٨٠‬‬ ‫ﺃﻇﻬﺮ ‪‬ﺟﻠﹶﺪﺍ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺟﻠﻴﺪ‪ ،‬ﻭﺗﺸﺠ‪‬ﻊ‪ ،‬ﻭﺗﻜﺮ‪‬ﻡ‪ ،‬ﻓﺈﻥ ﻭﺟ‪‬ﻪ ﻣﻮﺟ‪‬ﻪ ﺍﻟﺘﻐﻨ‪‬ﻲ‬ ‫ﺑﺎﻟﻘﺮﺁﻥ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻠﻰ ﺑ‪‬ﻌﺪﻩ ﻣﻦ ﻣﻔﻬﻮﻡ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻛﺎﻧﺖ ﺍﳌﹸﺼﻴﺒﺔ ﰲ ﺧﻄﺌﻪ ﰲ‬ ‫ﺫﻟﻚ ﺃﻋﻈﻢ‪ ،‬ﻷﻧﻪ ﻳ‪‬ﻮﺟﺐ ﻋﻠﻰ ﻣﻦ ﺗﺄﻭﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺫِﻛﺮ‪‬ﻩ ﱂ ﻳﺄﺫﻥ ﻟﻨﺒﻴﻪ ﺃﻥ‬ ‫ﻑ ﻣﺎ ﻫﻮ ﺑﻪ ﻣﻦ ﺍﳊﺎﻝ‪،‬‬ ‫ﻳﺴﺘﻐﲏ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﳕﺎ ﺃ ِﺫ ﹶﻥ ﻟﻪ ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﻣﻦ ﻧﻔﺴﻪ ﻟﻨﻔﺴﻪ ﺧﻼ ‪‬‬ ‫ﻭﻫﺬﺍ ﻻ ﳜﻔﻰ ﻓﺴﺎﺩ‪‬ﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﳑﺎ ﻳ‪‬ﺒﲔ ﻓﺴﺎ ‪‬ﺩ ﺗﺄﻭﻳﻞ ﺍﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺑﺎﻟﻘﺮﺁﻥ ﻣِﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳ‪‬ﻮﺻﻒ ﺃﺣﺪ ﺑﻪ ﺃﻧﻪ ﺗﺆﺫﻥ ﻟﻪ ﻓﻴﻪ ﺃﻭ ﻻ ﻳﺆﺫﻥ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺫﻥ‬ ‫ﻏﺪ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﲟﻌﲎ ﺍﻹِﺫﻥ ﺍﻟﺬﻱ ﻫﻮ ﺇﻃﻼﻕ ﻭﺇﺑﺎﺣﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﻬﻮ ﻏﻠﻂ ﻣﻦ‬ ‫ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻣﻦ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﺇﺣﺎﻟﺔ ﺍﳌﻌﲎ ﻋﻦ ﻭﺟﻬﻪ‪ .‬ﺃﻣﺎ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺈﻥ ﺍﻷﺫﻥ‬ ‫ﻣﺼﺪﺭ ﻗﻮﻟﻪ‪ :‬ﺃﺫﻥ ﻓﻼﻥ ﻟﻜﻼﻡ ﻓﻼﻥ‪ ،‬ﻓﻬﻮ ﻳﺄﺫﹶﻥ ﻟﻪ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻤﻊ ﻟﻪ ﻭﺃﻧﺼﺖ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺖ﴾ ]ﺍﻻﻧﺸﻘﺎﻕ‪ ،[٢ .‬ﲟﻌﲎ ﲰِﻌﺖ ﻟﺮ‪‬ﺎ ﻭ ‪‬ﺣﻖ‪ ‬ﳍﺎ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﻭﹶﺃ ِﺫﻧ‪‬ﺖ ِﻟ ‪‬ﺮ‪‬ﺑﻬ‪‬ﺎ ‪‬ﻭﺣ‪‬ﻘﱠ ْ‬ ‫ﻗﺎﻝ ﻋﺪﻯ ﺑﻦ ﺯﻳﺪ‪:‬‬ ‫)‪(٨١٠‬‬ ‫ﻉ ﻭﺃﺫﹶﻥ‬ ‫ﺇ ﱠﻥ ‪‬ﻫﻤ‪‬ﻲ ﻓِﻲ ‪‬ﺳﻤ‪‬ﺎ ٍ‬ ‫ﲟﻌﲎ‪ ،‬ﰲ ﲰﺎﻉ ﻭﺍﺳﺘﻤﺎﻉ‪ .‬ﻓﻤﻌﲎ ﻗﻮﻟﻪ‪ :‬ﻣﺎ ﺃﺫﻥ ﺍﻟﻠﹼﻪ ﻟﺸﻲﺀ‪ ،‬ﺇﳕﺎ ﻫﻮ‪ :‬ﻣﺎ ﺍﺳﺘﻤﻊ ﺍﻟﻠﹼﻪ‬ ‫ﻟﺸﻲﺀ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻣﺎ ﺍﺳﺘﻤﻊ ﻟﻨﱯ ﻳﺘﻐﲎ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﻭﺃﻣﺎ ﺍﻹِﺣﺎﻟﺔ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻓﻸﻥ‬ ‫ﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﺎﻟ ﹸﻘﺮْﺁﻥ ﻋﻦ ﺍﻟﻨﺎﺱ ﻏ ‪‬ﲑ ﺟﺎﺋﺰ ﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻣﺴﻤﻮﻉ ﻭﻣﺄﺫﻭﻥ ﻟﻪ‪ ،‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬ ‫ﺍﻟﻄﱪﻱ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺑﻄﺎﻝ‪ :‬ﻭﻗﺪ ﻭﻗﻊ ﺍﻹِﺷﻜﺎﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﲟﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ‬ ‫ﺷﻴﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﺯﻳﺪ ﺑﻦ ﺍﳊﺒﺎﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠ ‪‬ﻲ ﺑﻦ ﺭﺑﺎﺡ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋ‪‬ﻘﺒﺔ‬ ‫ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‪) :‬ﺗ ‪‬ﻌﻠﱠﻤﻮﺍ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ ﻭ‪‬ﺗ ‪‬ﻐﻨ‪‬ﻮﺍ ِﺑﻪِ‪ ،‬ﻭﺍﻛﺘﺒﻮﻩ‪ ،‬ﻓﹶﻮﺍﻟﺬﻱ ﻧ‪‬ﻔﺴﻲ‬ ‫ﺽ ِﻣ ‪‬ﻦ ﺍﻟﻌ ﹸﻘ ِﻞ()‪ .(٨١١‬ﻗﺎﻝ‪ :‬ﻭﺫﻛﺮ ﻋﻤﺮ ﺑﻦ ‪‬ﺷﺒ‪‬ﺔ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ِﺑ‪‬ﻴ ِﺪﻩِ‪ ،‬ﻟﹶﻬ ‪‬ﻮ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﺗ ﹶﻔﺼ‪‬ﻴﹶﺎ ِﻣ ‪‬ﻦ ﺍ ﹶﳌﺨ‪‬ﺎ ِ‬ ‫ﺫﻛﺮ ﻷﰊ ﻋﺎﺻﻢ ﺍﻟﻨﺒﻴﻞ ﺗﺄﻭﻳ ﹸﻞ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﰲ ﻗﻮﻟﻪ )ﻳﺘﻐ‪‬ﻨ ‪‬ﻰ ﺑﺎﻟﻘﺮﺁﻥ( ﻳﺴﺘﻐﲏ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﱂ‬ ‫ﻳﺼﻨﻊ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺷﻴﺌﺎﹰ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑ ‪‬ﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋ‪‬ﻤﲑ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻧﺖ‬ ‫ﱯ ﺍﻟﻠﹼﻪ ج ﻣِﻌ ‪‬ﺰﹶﻓ ﹲﺔ ﻳﺘﻐﻨ‪‬ﻰ ﻋﻠﻴﻬﺎ ﻳ‪‬ﺒﻜﻲ ﻭﻳ‪‬ﺒﻜﻲ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ‬ ‫ﻟﺪﺍﻭﺩ ﻧ ‪‬‬ ‫ﻉ‪ .‬ﻭﺳﺌﻞ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺍﻟﺰﺑﻮﺭ ﺑﺴﺒﻌﲔ ﳊﻨﺎﹰ‪ ،‬ﺗﻜﻮﻥ ﻓﻴﻬﻦ‪ ،‬ﻭﻳﻘﺮﺃ ﻗﺮﺍﺀﺓ ‪‬ﻳ ﹾﻄ ‪‬ﺮﺏ‪ ‬ﻣﻨﻬﺎ ﺍﳉﻤﻮ ‪‬‬ ‫)‪ (٨١٠‬ﺍﻟﺒﱵ ﰲ ﺃﻣﺎﱄ ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ )‪ ،(٣٦/٢‬ﻭﺩﻳﻮﺍﻥ ﻋﺪﻱ ﺹ)‪.(١٧٢‬‬ ‫)‪ (٨١١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٤٦/٤‬‬


‫‪٢٨١‬‬ ‫ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ ،‬ﻋﻦ ﺗﺄﻭﻳﻞ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻓﻘﺎﻝ‪ :‬ﳓﻦ ﺃﻋﻠ ‪‬ﻢ ‪‬ﺬﺍ‪ ،‬ﻟﻮ ﺃﺭﺍﺩ ﺑﻪ ﺍﻻﺳﺘﻐﻨﺎﺀ‪ ،‬ﻟﻘﺎﻝ‪) :‬ﻣﻦ‬ ‫ﱂ ﻳﺴﺘﻐﻦ ﺑﺎﻟﻘﹸﺮﺁﻥ(‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻗﺎﻝ‪) :‬ﻳﺘﻐﻨ‪‬ﻰ ﺑﺎﻟﻘﺮﺁﻥ(‪ ،‬ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺘﻐﻨ‪‬ﻲ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺗﺰﻳﻴﻨﻪ‪ ،‬ﻭﲢﺴﲔ ﺍﻟﺼﻮﺕ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻄﺮﻳﺐ ﺑﻘﺮﺍﺀﺗﻪ ﺃﻭﻗ ‪‬ﻊ ﰲ ﺍﻟﻨﻔﻮﺱ‪،‬‬ ‫ﻭﺃﺩﻋﻰ ﺇﱃ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻹِﺻﻐﺎﺀ ﺇﻟﻴﻪ‪ ،‬ﻓﻔﻴﻪ ﺗﻨﻔﻴﺬ ﻟﻠﻔﻈﻪ ﺇﱃ ﺍﻷﲰﺎﻉ‪ ،‬ﻭﻣﻌﺎﻧﻴﻪ ﺇﱃ ﺍﻟﻘﻠﻮﺏ‪،‬‬ ‫ﻭﺫﻟﻚ ﻋﻮ ﹲﻥ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﻫﻮ ﲟﱰﻟﺔ ﺍﳊﻼﻭﺓ ﺍﻟﱵ ﺗ‪‬ﺠﻌﻞ ﰲ ﺍﻟﺪﻭﺍﺀ ﻟﺘﻨﻔﺬﻩ ﺇﱃ ﻣﻮﺿﻊ‬ ‫ﺍﻟﺪﺍﺀ‪ ،‬ﻭﲟﱰﻟﺔ ﺍﻷﻓﺎﻭﻳﻪ ﻭﺍﻟﻄﱢﻴﺐ ﺍﻟﺬﻱ ﻳ‪‬ﺠﻌﻞ ﰲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻟﺘﻜﻮﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺃﺩﻋﻰ ﻟﻪ ﻗﺒﻮﻻﹰ‪،‬‬ ‫ﻭﲟﱰﻟﺔ ﺍﻟﻄﱢﻴﺐ ﻭﺍﻟﺘﺤﻜﱢﻲ‪ ،‬ﻭﲡﻤ‪‬ﻞ ﺍﳌﺮﺃﺓ ﻟﺒﻌﻠﻬﺎ‪ ،‬ﻟﻴﻜﻮﻥ ﺃﺩﻋﻰ ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﻨﻜﺎﺡ‪ .‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻭﻻ ﺑﺪ ﻟﻠﻨﻔﺲ ﻣﻦ ﻃﺮﺏ ﻭﺍﺷﺘﻴﺎﻕ ﺇﱃ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻓ ‪‬ﻌﻮ‪‬ﺿﺖ ﻋﻦ ﻃﺮﺏ ﺍﻟﻐﻨﺎﺀ ﺑﻄﺮﺏ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻛﻤﺎ ‪‬ﻋﻮ‪‬ﺿﺖ ﻋﻦ ﻛﻞ ﳏﺮ‪‬ﻡ ﻭﻣﻜﺮﻭﻩ ﲟﺎ ﻫﻮ ﺧ ‪‬ﲑ ﳍﺎ ﻣﻨﻪ‪ ،‬ﻭﻛﻤﺎ ﻋﻮ‪‬ﺿﺖ ﻋﻦ ﺍﻻﺳﺘﻘﺴﺎﻡ‬ ‫ﺾ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﻋﻦ ﺍﻟﺴ‪‬ﻔﺎﺡ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻭﻋﻦ‬ ‫ﺑﺎﻷﺯﻻﻡ ﺑﺎﻻﺳﺘﺨﺎﺭﺓ ﺍﻟﱵ ﻫﻲ ﳏ ‪‬‬ ‫ﺍﻟﻘِﻤﺎﺭ ﺑﺎﳌﹸﺮﺍﻫﻨﺔ ﺑﺎﻟﻨ‪‬ﺼﺎﻝ ﻭﺳﺒﺎﻕ ﺍﳋﻴﻞ‪ ،‬ﻭﻋﻦ ﺍﻟﺴﻤﺎﻉ ﺍﻟﺸﻴﻄﺎﱐ ﺑﺎﻟﺴﻤﺎﻉ ﺍﻟﺮﲪﺎﱐ‬ ‫ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ ﺟﺪﹰﺍ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﶈﺮ‪‬ﻡ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﺸﺘﻤِﻞ ﻋﻠﻰ ﻣﻔﺴﺪﺓ ﺭﺍﺟﺤﺔ‪ ،‬ﺃﻭ ﺧﺎﻟﺼﺔ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﺘﻄﺮﻳﺐ‬ ‫ﻭﺍﻷﳊﺎﻥ ﻻ ﺗﺘﻀﻤﻦ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺫﻟﻚ‪ ،‬ﻓﺈ‪‬ﺎ ﻻ ﺗ‪‬ﺨ ِﺮﺝ‪ ‬ﺍﻟﻜﻼﻡ ﻋﻦ ﻭﺿﻌﻪ‪ ،‬ﻭﻻ ﺗ‪‬ﺤﻮ ﹸﻝ ﺑﲔ‬ ‫ﺍﻟﺴﺎﻣﻊ ﻭﺑﲔ ﻓﻬﻤﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺘﻀﻤ‪‬ﻨﺔ ﻟﺰﻳﺎﺩﺓ ﺍﳊﺮﻭﻑ ﻛﻤﺎ ﻇﻦ ﺍﳌﺎﻧﻊ ﻣﻨﻬﺎ‪ ،‬ﻷﺧﺮﺟﺖ‬ ‫ﺍﻟﻜﻠﻤﺔ ﻋﻦ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺣﺎﻟﺖ ﺑﲔ ﺍﻟﺴﺎﻣﻊ ﻭﺑﲔ ﻓﻬﻤﻬﺎ‪ ،‬ﻭﱂ ﻳﺪﺭ ﻣﺎ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻭﺍﻟﻮﺍﻗ ‪‬ﻊ‬ ‫ﲞﻼﻑ ﺫﻟﻚ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺘﻄﺮﻳﺐ ﻭﺍﻟﺘﻠﺤﲔ‪ ،‬ﺃﻣﺮ ﺭﺍﺟﻊ ﺇﱃ ﻛﻴﻔﻴﺔ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺳﻠﻴﻘﺔ‬ ‫ﻭﻃﺒﻴﻌﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺗﻜﻠﱡﻔﹰﺎ ﻭﺗﻌ ﹸﻘﻼﹰ‪ ،‬ﻭﻛﻴﻔﻴﺎﺕ ﺍﻷﺩﺍﺀ ﻻ ﲣ ِﺮﺝ‪ ‬ﺍﻟﻜﻼﻡ ﻋﻦ ﻭﺿﻊ‬ ‫ﻣﻔﺮﺩﺍﺗﻪ‪ ،‬ﺑﻞ ﻫﻲ ﺻِﻔﺎﺕ ﻟﺼﻮﺕ ﺍﳌﺆﺩ‪‬ﻱ‪ ،‬ﺟﺎﺭﻳﺔ ﳎﺮﻯ ﺗﺮﻗﻴﻘﻪ ﻭﺗﻔﺨﻴﻤﻪ ﻭﺇﻣﺎﻟﺘﻪ‪ ،‬ﻭﺟﺎﺭﻳﺔ‬ ‫ﳎﺮﻯ ﻣﺪﻭﺩ ﺍﻟﻘﺮ‪‬ﺍﺀ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺍﳌﺘﻮﺳﻄﺔ‪ ،‬ﻟﻜﻦ ﺗﻠﻚ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻣﺘﻌﻠﻘﺔ ﺑﺎﳊﺮﻭﻑ‪ ،‬ﻭﻛﻴﻔﻴﺎﺕ‬ ‫ﺍﻷﳊﺎﻥ ﻭﺍﻟﺘﻄﺮﻳﺐ‪ ،‬ﻣﺘﻌﻠﻘﺔ ﺑﺎﻷﺻﻮﺍﺕ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﰲ ﻫﺬﻩ ﺍﻟﻜﻴﻔﻴﺎﺕ‪ ،‬ﻻ ﳝﻜﻦ ﻧﻘﻠﹸﻬﺎ‪،‬‬ ‫ﲞﻼﻑ ﻛﻴﻔﻴﺎﺕ ﺃﺩﺍﺀ ﺍﳊﺮﻭﻑ‪ ،‬ﻓﻠﻬﺬﺍ ﻧ‪‬ﻘﻠﺖ ﺗﻠﻚ ﺑﺄﻟﻔﺎﻇﻬﺎ‪ ،‬ﻭﱂ ﳝﻜﻦ ﻧﻘﻞ ﻫﺬﻩ‬ ‫ﺑﺄﻟﻔﺎﻇﻬﺎ‪ ،‬ﺑﻞ ﻧﻘﻞ ﻣﻨﻬﺎ ﻣﺎ ﺃﻣﻜﻦ ﻧﻘﻠﻪ‪ ،‬ﻛﺘﺮﺟﻴﻊ ﺍﻟﻨﱯ ج ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺑﻘﻮﻟﻪ‪) :‬ﺁ ﺁ‬ ‫ﺁ(‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺘﻄﺮﻳﺐ ﻭﺍﻟﺘﻠﺤﲔ ﺭﺍﺟﻊ ﺇﱃ ﺃﻣﺮﻳﻦ‪ :‬ﻣ ٍﺪ ﻭﺗﺮﺟﻴﻊ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ج‪،‬‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﳝﺪ ﺻﻮﺗﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﳝﺪ )ﺍﻟﺮﲪﻦ( ﻭﳝﺪ )ﺍﻟﺮ‪‬ﺣﻴﻢ(‪ ،‬ﻭﺛﺒﺖ ﻋﻨﻪ ﺍﻟﺘﺮﺟﻴﻊ ﻛﻤﺎ‬ ‫ﺗﻘﺪﻡ‪.‬‬


‫‪٢٨٢‬‬ ‫ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﺫﻟﻚ‪ :‬ﺍﳊﺠﺔ ﻟﻨﺎ ﻣﻦ ﻭﺟﻮﻩ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺣ‪‬ﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‪،‬‬ ‫ﺏ‬ ‫ﺻﻮ‪‬ﺍﺗِﻬﺎ‪ ،‬ﻭﺇﻳ‪‬ﺎﻛﹸﻢ ‪‬ﻭﹸﻟﺤ‪‬ﻮ ﹶﻥ ﹶﺃ ْﻫ ِﻞ ﺍﻟ ِﻜ‪‬ﺘﺎ ِ‬ ‫ﺏ ﻭﺃ ْ‬ ‫ﻋﻦ ﺍﻟﻨﱯ ج‪) :‬ﺇﻗﺮﺅﻭﺍ ﺍﻟ ﹸﻘﺮْﺁﻥ ﺑِﻠﺤ‪‬ﻮ ِﻥ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﻭ‪‬ﺍﻟ ِﻔﺴْﻖ‪ ،‬ﻓﺈﻧ‪ ‬ﻪ ‪‬ﺳﻴ‪‬ﺠﻲﺀ ﰱ ِﻣ ْﻦ ‪‬ﺑ ْﻌﺪِﻱ ﺃﹶﻗﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﻳ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ ﺑِﺎﻟ ﹸﻘﺮْﺁ ِﻥ ‪‬ﺗ ْﺮﺟِﻴ ‪‬ﻊ ﺍﻟ ِﻐﻨ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟ‪‬ﻨ ْﻮﺡِ‪ ،‬ﻻ‬ ‫ﺠ‪‬ﺒﻬ‪‬ﻢ ‪‬ﺷ ﹾﺄ‪‬ﻧﻬ‪‬ﻢ()‪ (٨١٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﳊﺴﻦ‬ ‫ﺏ ﺍﹶﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ْﻌ ِ‬ ‫‪‬ﻳﺠ‪‬ﺎ ِﻭﺯ‪ ‬ﺣﻨ‪‬ﺎ ِﺟﺮ‪‬ﻫﻢ‪ ،‬ﻣ‪‬ﻔﺘ‪‬ﻮ‪‬ﻧ ﹰﺔ ﹸﻗﻠﹸﻮ‪‬ﺑﻬ‪‬ﻢ‪ ،‬ﻭﹸﻗﻠﹸﻮ ‪‬‬ ‫‪‬ﺭﺯِﻳ ‪‬ﻦ ﰲ )ﲡﺮﻳﺪ ﺍﻟﺼﺤﺎﺡ( ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﰲ )ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ(‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ )ﺍﳉﺎﻣﻊ(‪ ،‬ﻭﺍﺣﺘﺞ ﻣﻌﻪ ﲝﺪﻳﺚ ﺁﺧﺮ‪ ،‬ﺃﻧﻪ ج ﺫﻛﺮ‬ ‫ﺲ‬ ‫ﻂ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﺷﻴﺎﺀ‪ ،‬ﻣﻨﻬﺎ‪) :‬ﺃﻥ ﻳ‪‬ﺘﺨﺬ ﺍﻟﻘﺮﺁ ﹸﻥ ﻣ‪‬ﺰﺍﻣﲑ‪ ،‬ﻳ‪‬ﻘﺪ‪‬ﻣﻮ ﹶﻥ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻫ‪‬ﻢ ﹶﻟْﻴ ‪‬‬ ‫ﺷﺮﺍﺋ ﹶ‬ ‫)‪(٨١٣‬‬ ‫ﻀِﻠﻬِﻢ ﻣﺎ ‪‬ﻳ ﹶﻘ ‪‬ﺪﻣ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﺇﻻ ِﻟ‪‬ﻴ ‪‬ﻐ‪‬ﻨ‪‬ﻴﻬ‪‬ﻢ ِﻏﻨ‪‬ﺎ ًﺀ( ‪.‬‬ ‫ِﺑﹶﺄ ﹾﻗ ‪‬ﺮِﺋﻬِﻢ ﻭ‪‬ﻻ ﹶﺃ ﹾﻓ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺟﺎﺀ ﺯﻳﺎﺩ ﺍﻟﻨﻬﺪﻱ ﺇﱃ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻣﻊ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇﻗﺮﺃ‪،‬‬ ‫ﻓﺮﻓﻊ ﺻﻮﺗﻪ ﻭﻃﺮ‪‬ﺏ‪ ،‬ﻭﻛﺎﻥ ﺭﻓﻴ ‪‬ﻊ ﺍﻟﺼﻮﺕ‪ ،‬ﻓﻜﺸﻒ ﺃﻧﺲ ﻋﻦ ﻭﺟﻬﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻬﻪ‬ ‫ﺧِﺮﻗﺔ ﺳﻮﺩﺍﺀ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻫﺬﺍ! ﻣﺎ ﻫﻜﺬﺍ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺷﻴﺌﹰﺎ ﻳ‪‬ﻨﻜﺮﻩ‪ ،‬ﺭﻓﻊ‬ ‫ﺏ ﰲ ﺃﺫﺍﻧﻪ ﻣﻦ ﺍﻟﺘﻄﺮﻳﺐ‪ ،‬ﻛﻤﺎ‬ ‫ﱯ ج ﺍﳌﺆﺫﱢﻥ ﺍﳌﹸ ﹶﻄ ‪‬ﺮ ‪‬‬ ‫ﳋﺮﻗﺔ ﻋﻦ ﻭﺟﻬﻪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻣﻨﻊ ﺍﻟﻨ ‪‬‬ ‫ﺍِ‬ ‫ﺭﻭﻯ ﺍﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﺆﺫﱢﻥ ﻳﻄﺮ‪‬ﺏ‪،‬‬ ‫ﻚ ‪‬ﺳﻬْﻼ ‪‬ﺳﻤْﺤﺎﹰ‪ ،‬ﻭﺇ ﱠﻻ ﻓﹶﻼ‬ ‫ﱯ ج‪) :‬ﺇ ﱠﻥ ﺍﻷﺫﺍﻥ ‪‬ﺳ ْﻬ ﱢﻞ ﲰﺢ‪ ،.‬ﻓﺈﻥ ﻛﺎﻥ ﹶﺃﺫﹶﺍﻧ‪ ‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺗ‪‬ﺆﺫﱢﻥ()‪ (٨١٤‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﺳﻌﻴﺪ ﺍﳊﺎﻓﻆ ﻣﻦ ﺣﺪﻳﺚ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎﻧﺖ ﻗﺮﺍﺀ ﹸﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﳌﺪ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ‬ ‫ﺗﺮﺟﻴﻊ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺘﺮﺟﻴﻊ ﻭﺍﻟﺘﻄﺮﻳﺐ ﻳﺘﻀﻤﻦ ﳘ ‪‬ﺰ ﻣﺎ ﻟﻴﺲ ﲟﻬﻤﻮﺯ‪ ،‬ﻭﻣ ‪‬ﺪ ﻣﺎ ﻟﻴﺲ ﲟﻤﺪﻭﺩ‪،‬‬ ‫ﻭﺗﺮﺟﻴ ‪‬ﻊ ﺍﻷﻟﻒ ﺍﻟﻮﺍﺣﺪ ﺃﻟﻔﺎﺕ‪ ،‬ﻭﺍﻟﻮﺍ ‪‬ﻭ ﻭﺍﻭﺍﺕ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﻳﺎﺀﺍﺕٍ‪ ،‬ﻓﻴﺆﺩ‪‬ﻱ ﺫﻟﻚ ﺇﱃ ﺯﻳﺎﺩﺓ ﰲ‬ ‫ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﺫﻟﻚ ﻏﲑ ﺟﺎﺋﺰ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﺣ ‪‬ﺪ ﳌﺎ ﳚﻮﺯ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻻ ﳚﻮﺯ ﻣﻨﻪ‪ ،‬ﻓﺈﻥ ‪‬ﺣﺪ‪‬‬ ‫ﺤﺪ‪ ‬ﲝﺪ‪ ،‬ﺃﻓﺾ ﺇﱃ ﺃﻥ ﻳ‪‬ﻄﻠﻖ‬ ‫ﲝ ‪‬ﺪ ﻣﻌ‪‬ﻴﻦٍ‪ ،‬ﻛﺎﻥ ﲢﻜﱡﻤﹰﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺩِﻳﻨﻪ‪ ،‬ﻭﺇﻥ ﱂ ‪‬ﻳ ‪‬‬ ‫ﻟﻔﺎﻋﻠﻪ ﺗﺮﺩﻳ ‪‬ﺪ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﻛﺜﺮ ﹸﺓ ﺍﻟﺘﺮﺟﻴﻌﺎﺕ‪ ،‬ﻭﺍﻟﺘﻨﻮﻳ ‪‬ﻊ ﰲ ﺃﺻﻨﺎﻑ ﺍﻹِﻳﻘﺎﻋﺎﺕ ﻭﺍﻷﳊﺎﻥ‬ ‫ﺍﳌﺸﺒِﻬﺔ ﻟﻠﻐﻨﺎﺀ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻞ ﺃﻫ ﹸﻞ ﺍﻟﻐﻨﺎﺀ ﺑﺎﻷﺑﻴﺎﺕ‪ ،‬ﻭﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟ ﹸﻘﺮ‪‬ﺍﺀ ﺃﻣﺎﻡ ﺍﳉﻨﺎﺋﺰ‪،‬‬ ‫ﻭﻳﻔﻌﻠﹸﻪ ﻛﺜ ‪‬ﲑ ﻣِﻦ ﻗﺮﺍﺀ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﳑﺎ ﻳﺘﻀﻤﻦ ﺗﻐﻴ ‪‬ﲑ ﻛﺘﺎﺏ ﺍﷲ ﻭﺍﻟﻐِﻨﺎﺀ ﺑﻪ ﻋﻠﻰ ﳓﻮ ﺃﳊﺎﻥ‬ ‫)‪ (٨١٢‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪.‬‬ ‫)‪ (٨١٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٤٩٤/٣‬‬ ‫)‪ (٨١٤‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٣٩/١‬‬


‫‪٢٨٣‬‬ ‫ﺍﻟﺸﻌﺮ ﻭﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﻳ‪‬ﻮﻗﻌﻮﻥ ﺍ ِﻹﻳﻘﺎﻋﺎﺕ ﻋﻠﻴﻪ ﻣﺜﻞ ﺍﻟﻐﻨﺎﺀ ﺳﻮﺍﺀ‪ ،‬ﺍﺟﺘﺮﺍ ًﺀ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻭﻛﺘﺎﺑﻪ‪،‬‬ ‫ﻭﺗﻼﻋﺒﹰﺎ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺭﻛﻮﻧﹰﺎ ﺇﱃ ﺗﺰﻳﲔ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻻ ﳚﻴﺰ ﺫﻟﻚ ﺃﺣ ‪‬ﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹِﺳﻼﻡ‪،‬‬ ‫ﺐ ﻭﺍﻟﺘﻠﺤﲔ ﺫﺭﻳﻌ ﹲﺔ ﻣ‪‬ﻔﻀﻴﺔ ﺇﱃ ﻫﺬﺍ ﺇﻓﻀﺎ ًﺀ ﻗﺮﻳﺒﺎﹰ‪ ،‬ﻓﺎﳌﻨﻊ ﻣﻨﻪ‪ ،‬ﻛﺎﳌﻨﻊ ﻣﻦ‬ ‫ﻭﻣﻌﻠﻮﻡ‪ :‬ﺃﻥ ﺍﻟﺘﻄﺮﻳ ‪‬‬ ‫ﺍﻟﺬﺭﺍﺋﻊ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﻬﺬﺍ ‪‬ﺎﻳ ﹸﺔ ﺍﻗﺪﺍﻡ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻭﻣﻨﺘﻬﻰ ﺍﺣﺘﺠﺎﺝ ﺍﻟﻄﺎﺋﻔﺘﲔ‪.‬‬ ‫ﻭﻓﺼﻞ ﺍﻟﱰﺍﻉ‪ ،‬ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻟﺘﻄﺮﻳﺐ ﻭﺍﻟﺘﻐﻨ‪‬ﻲ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻣﺎ ﺍﻗﺘﻀﺘﻪ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﲰﺤﺖ ﺑﻪ ﻣﻦ ﻏﲑ ﺗﻜﻠﻒ ﻭﻻ ﲤﺮﻳﻦ ﻭﻻ ﺗﻌﻠﻴﻢ‪ ،‬ﺑﻞ ﺇﺫﺍ ‪‬ﺧﻠﹼﻲ ﻭﻃﺒﻌﻪ‪،‬‬ ‫ﻭﺍﺳﺘﺮﺳﻠﺖ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﺟﺎﺀﺕ ﺑﺬﻟﻚ ﺍﻟﺘﻄﺮﻳﺐ ﻭﺍﻟﺘﻠﺤﲔ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺃﻋﺎﻥ ﻃﺒﻴﻌﺘ‪‬ﻪ‬ ‫ﺑﻔﻀ ِﻞ ﺗﺰﻳﲔ ﻭﲢﺴﲔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻟﻠﻨﱯ ج‪) :‬ﻟﹶﻮ ﻋﻠﻤ ‪‬‬ ‫ﻚ ﺗ‪‬ﺴﻤ‪‬ﻊ‬ ‫ﺖ ﺃ‪‬ﻧ ‪‬‬ ‫ﺐ ﻭﺍﻟﺸﻮﻕ ﻻ ﳝﻠﻚ ﻣﻦ ﻧﻔﺴﻪ ﺩﻓ ‪‬ﻊ‬ ‫ﻚ ﲢﺒِﲑﹰﺍ( ﻭﺍﳊﺰﻳﻦ ﻭﻣ‪‬ﻦ ﻫﺎﺟﻪ ﺍﻟﻄﺮﺏ‪ ،‬ﻭﺍﳊ ‪‬‬ ‫ﺤ‪‬ﺒ ْﺮﺗ‪‬ﻪ ﹶﻟ ‪‬‬ ‫ﹶﻟ ‪‬‬ ‫ﺱ ﺗﻘﺒﻠﹸﻪ ﻭﺗﺴﺘﺤﻠﻴﻪ ﳌﻮﺍﻓﻘﺘﻪ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﺍﻟﺘﺤﺰﻳﻦ ﻭﺍﻟﺘﻄﺮﻳﺐ ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﻔﻮ ‪‬‬ ‫ﻒ ﻻ ﻣﺘﻜﻠﹶﻒ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﺍﻟﺘﻜﻠﻒ ﻭﺍﻟﺘﺼﻨﻊ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﻣﻄﺒﻮﻉ ﻻ ﻣﺘﻄﺒ‪‬ﻊ‪ ،‬ﻭﻛﹶﻠ ‪‬‬ ‫ﺍﻟﺴﻠﻒ ﻳﻔﻌﻠﻮﻧﻪ ﻭﻳﺴﺘﻤﻌﻮﻧﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻐﲏ ﺍﳌﻤﺪﻭﺡ ﺍﶈﻤﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺄﺛﺮ ﺑﻪ ﺍﻟﺘﺎﱄ‬ ‫ﻭﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺗ‪‬ﺤﻤﻞ ﺃﺩﻟﺔ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﻠﻬﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺻﻨﺎﻋ ﹰﺔ ﻣﻦ ﺍﻟﺼﻨﺎﺋﻊ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻄﺒﻊ ﺍﻟﺴﻤﺎﺣﺔ ﺑﻪ‪،‬‬ ‫ﺑﻞ ﻻ ﳛﺼ‪‬ﻞ ﺇﻻ ﺑﺘﻜﻠﱡﻒ ﻭﺗﺼﻨ‪‬ﻊ ﻭﲤﺮ‪‬ﻥ‪ ،‬ﻛﻤﺎ ﻳﺘﻌﻠﻢ ﺃﺻﻮﺍﺕ ﺍﻟﻐِﻨﺎﺀ ﺑﺄﻧﻮﺍﻉ ﺍﻷﳊﺎﻥ‬ ‫ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻭﺍﳌﺮﻛﺒﺔ ﻋﻠﻰ ﺇﻳﻘﺎﻋﺎﺕ ﳐﺼﻮﺻﺔ‪ ،‬ﻭﺃﻭﺯﺍ ٍﻥ ﳐﺘﺮﻋﺔ‪ ،‬ﻻ ﲢﺼﻞ ﺇﻻ ﺑﺎﻟﺘﻌﻠﹸﻢ‬ ‫ﻭﺍﻟﺘﻜﻠﻒ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﱵ ﻛﺮﻫﻬﺎ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻋﺎﺑﻮﻫﺎ‪ ،‬ﻭﺫﻣ‪‬ﻮﻫﺎ‪ ،‬ﻭﻣﻨﻌﻮﺍ ﺍﻟﻘﺮﺍﺀ ﹶﺓ ‪‬ﺎ‪،‬‬ ‫ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﻣﻦ ﻗﺮﺃ ‪‬ﺎ‪ ،‬ﻭﺃﺩﻟﺔ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﺗﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ‬ ‫ﺏ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻛﻞﱡ ﻣﻦ ﻟﻪ ﻋﻠﻢ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺴﻠﻒ‪ ،‬ﻳﻌﻠﻢ ﻗﻄﻌﹰﺎ‬ ‫ﻳﺰﻭﻝ ﺍﻻﺷﺘﺒﺎﻩ‪ ،‬ﻭﻳﺘﺒﲔ ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺃ‪‬ﻢ ﺑ‪‬ﺮﺁﺀ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺄﳊﺎﻥ ﺍﳌﻮﺳﻴﻘﻰ ﺍﳌﺘﻜﻠﻔﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺇﻳﻘﺎﻋﺎﺕ ﻭﺣﺮﻛﺎﺕ ﻣﻮﺯﻭﻧﺔ‬ ‫ﻣﻌﺪﻭﺩﺓ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﺃ‪‬ﻢ ﺃﺗﻘﻰ ﻟﻠﹼﻪ ﻣﻦ ﺃﻥ ﻳﻘﺮﺅﻭﺍ ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺴﻮ‪‬ﻏﻮﻫﺎ‪ ،‬ﻭﻳﻌﻠﻢ ﻗﻄﻌﹰﺎ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ‬ ‫ﻳﻘﺮﺅﻭﻥ ﺑﺎﻟﺘﺤﺰﻳﻦ ﻭﺍﻟﺘﻄﺮﻳﺐ‪ ،‬ﻭﳛﺴ‪‬ﻨﻮﻥ ﺃﺻﻮﺍﺗ‪‬ﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻘﺮﺅﻭﻧﻪ ﺑِﺸﺠ ‪‬ﻰ ﺗﺎﺭﺓ‪،‬‬ ‫ﺏ ﺗﺎﺭﺓ‪ ،‬ﻭﺑِﺸﻮْﻕ ﺗﺎﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺮﻛﻮﺯ ﰲ ﺍﻟﻄﺒﺎﻉ ﺗﻘﺎﺿﻴﻪ‪ ،‬ﻭﱂ ﻳﻨﻪ ﻋﻨﻪ ﺍﻟﺸﺎﺭﻉ‬ ‫ﻭِﺑﻄﹶﺮ ِ‬ ‫ﻣﻊ ﺷﺪﺓ ﺗﻘﺎﺿﻲ ﺍﻟﻄﺒﺎﻉ ﻟﻪ‪ ،‬ﺑﻞ ﺃﺭﺷﺪ ﺇﻟﻴﻪ ﻭﻧﺪﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺧﱪ ﻋﻦ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻠﹼﻪ ﳌﻦ ﻗﺮﺃ‬ ‫ﺲ ِﻣﻨ‪‬ﺎ ﻣ‪‬ﻦ ﹶﻟ ْﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ ﺑِﺎﻟﹾﻘﺮﺁ ِﻥ( ﻭﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﺇﺧﺒﺎﺭ ﺑﺎﻟﻮﺍﻗﻊ‬ ‫ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﹶﻟْﻴ ‪‬‬ ‫ﺍﻟﺬﻱ ﻛﻠﱡﻨﺎ ﻧﻔﻌﻠﻪ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻧﻔﻲ ﳍﺪﻱ ﻣﻦ ﱂ ﻳﻔﻌﻠﻪ ﻋﻦ ﻫﺪﻳﻪ ﻭﻃﺮﻳﻘﺘﻪ ج‪.‬‬ ‫ﻓﺼﻞ‬


‫‪٢٨٤‬‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻋﻴﺎدة اﻟﻤﺮﺿﻰ‬

‫ﺽ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻋﺎﺩ ﻏﻼﻣﹰﺎ ﻛﺎﻥ ﻳ‪‬ﺨﺪِﻣﻪ ﻣِﻦ ﺃﻫﻞ‬ ‫ﻛﺎﻥ ج ﻳﻌﻮ ‪‬ﺩ ‪‬ﻣ ْﻦ ‪‬ﻣ ِﺮ ‪‬‬ ‫)‪(٨١٦‬‬ ‫ﺍﻟﻜﺘﺎﺏ)‪ ،(٨١٥‬ﻭﻋﺎﺩ ﻋﻤ‪‬ﻪ ﻭﻫﻮ ﻣﺸﺮﻙ ‪ ،‬ﻭﻋﺮﺽ ﻋﻠﻴﻬﻤﺎ ﺍﻹِﺳﻼﻡ‪ ،‬ﻓﺄﺳﻠﻢ ﺍﻟﻴﻬﻮﺩﻱ‪،‬‬ ‫ﻭﱂ ﻳﺴﻠﻢ ﻋﻤ‪‬ﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺪﻧﻮ ﻣﻦ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﳚِﻠﺲ‪ ‬ﻋﻨﺪ ﺭﺃﺳﻪ‪ ،‬ﻭﻳﺴﺄﻟﹸﻪ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻛﻴﻒ‬ ‫ﲡﺪ‪‬ﻙ؟‬ ‫ﺸ‪‬ﺘﻬِﻲ ﺷ‪‬ﻴﺌﹰﺎ(؟ ﻓﺈﻥ‬ ‫ﺾ ﻋﻤﺎ ﻳﺸﺘﻬﻴﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪) :‬ﻫ‪‬ﻞ ‪‬ﺗ ْ‬ ‫ﻭﺫﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺄﻝ ﺍﳌﺮﻳ ‪‬‬ ‫ﺍﺷﺘﻬﻰ ﺷﻴﺌﹰﺎ ﻭﻋﻠِﻢ ﺃﻧﻪ ﻻ ﻳﻀﺮ‪‬ﻩ‪ ،‬ﺃﻣﺮ ﻟﻪ ﺑﻪ‪.‬‬ ‫ﺐ ﺍﻟﺒ ﹾﺄﺱ‪،‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﹶﺃ ﹾﺫ ِﻫ ِ‬ ‫ﻭﻛﺎﻥ ﳝﺴﺢ ﺑﻴﺪﻩ ﺍﻟﻴ‪‬ﻤﲎ ﻋﻠﻰ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ ‪‬‬ ‫)‪(٨١٧‬‬ ‫ﺖ ﺍﻟﺸ‪‬ﺎﰲ‪ ،‬ﻻ ِﺷﻔﹶﺎ َﺀ ﺇﻻ ﺷِﻔﺎﺅﻙ‪ ،‬ﺷِﻔﺎ ًﺀ ﻻ ﻳ‪‬ﻐﺎﺩﺭ ‪‬ﺳﻘﹶﻤﹰﺎ( ‪.‬‬ ‫ﻭﺍ ْﺷﻔِﻪ ﺃﹶﻧ ‪‬‬ ‫ﻒ ﻟﻪ ﺇ ﱠﻻ ﺃﻧﺖ(‪.‬‬ ‫ﺸﻔﹶﺎﺀُ‪ ،‬ﻻ ﻛﹶﺎﺷ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﺑﻴ‪‬ﺪ ‪‬ﻙ ﺍﻟ ‪‬‬ ‫ﺱ ‪‬ﺭ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪) :‬ﺍﻣﺴ‪‬ﺢ ﺍﻟﺒ‪‬ﺄ ‪‬‬ ‫ﻒ‬ ‫ﻒ ‪‬ﺳﻌْﺪﺍﹰ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺷ ِ‬ ‫ﻭﻛﺎﻥ ﻳﺪﻋﻮ ﻟﻠﻤﺮﻳﺾ ﺛﻼﺛﹰﺎ ﻛﻤﺎ ﻗﺎﻟﻪ ﻟﺴﻌﺪ‪) :‬ﺍﻟﻠﻬﻢ ﺍ ْﺷ ِ‬ ‫ﻒ ‪‬ﺳﻌْﺪﹰﺍ()‪.(٨١٨‬‬ ‫‪‬ﺳﻌْﺪﹰﺍ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺷ ِ‬ ‫)‪(٨١٩‬‬ ‫ﺱ ﹶﻃﻬ‪‬ﻮ ‪‬ﺭ ﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﻠﹼﻪ( ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻰ ﺍﳌﺮﻳﺾ ﻳﻘﻮﻝ ﻟﻪ‪) :‬ﻻ ﺑ‪‬ﺄ ‪‬‬ ‫ﻭﺭﲟﺎ ﻛﺎﻥ ﻳﻘﻮﻝ‪ ) :‬ﹶﻛﻔﱠﺎ ‪‬ﺭﹲﺓ ‪‬ﻭﻃﹶﻬﻮ ‪‬ﺭ( ﻭﻛﺎﻥ ‪‬ﻳ ْﺮﻗِﻲ ﻣ‪‬ﻦ ﺑﻪ ﻗﹶﺮﺣﺔ‪ ،‬ﺃﻭ ﺟ‪‬ﺮﺡ‪ ،‬ﺃﻭ‬ ‫ﺴ ِﻢ ﺍﻟﻠﹼﻪ‪ ،‬ﺗ‪ْ ‬ﺮ‪‬ﺑﺔﹸ ﺃ ْﺭﺿِﻨﺎ‪ِ ،‬ﺑﺮِﻳ ﹶﻘ ِﺔ ﺑ‪‬ﻌﻀِﻨﺎ‬ ‫ﺷﻜﻮﻯ‪ ،‬ﻓﻴﻀِﻊ ﺳﺒ‪‬ﺎﺑﺘﻪ ﺑﺎﻷﺭﺽ‪ ،‬ﰒ ﻳﺮﻓﻌﻬﺎ ﻭﻳﻘﻮﻝ‪ِ) :‬ﺑ ْ‬ ‫)‪(٨٢٠‬‬ ‫‪‬ﻳﺸْﻔﻰ ‪‬ﺳﻘِﻴ ‪‬ﻤﻨ‪‬ﺎ‪ ،‬ﺑﺈ ﹾﺫ ِﻥ ‪‬ﺭﺑ‪‬ﻨﺎ( ﻫﺬﺍ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ‪ ،‬ﻭﻫﻮ ﻳﺒﻄﻞ ﺍﻟﻠﻔﻈﺔ ﺍﻟﱵ ﺟﺎﺀﺕ‬ ‫ﰲ ﺣﺪﻳﺚ ﺍﻟﺴﺒﻌﲔ ﺃﻟﻔﹰﺎ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﺃ‪‬ﻢ ﻻ ﻳ ْﺮﻗﹸﻮ ﹶﻥ ﻭﻻ‬ ‫ﺴ‪‬ﺘ ْﺮﻗﹸﻮ ﹶﻥ)‪ (٨٢١‬ﻓﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪) :‬ﻻ ﻳﺮﻗﻮﻥ( ﻏﻠﻂ ﻣﻦ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﲰﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ‬ ‫‪‬ﻳ ْ‬ ‫ﺴ‪‬ﺘ ْﺮﻗﹸﻮ ﹶﻥ(‪ .‬ﻗﻠﺖ‪ :‬ﻭﺫﻟﻚ ﻷﻥ‬ ‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺇﳕﺎ ﺍﳊﺪﻳﺚ )ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ‪‬ﻳ ْ‬ ‫)‪ (٨١٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(١٧٦/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣٠٩٥‬‬ ‫)‪ (٨١٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٧٦/٣‬‬ ‫)‪ (٨١٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٦/١٠‬ﻭﻣﺴﻠﻢ )‪.(٢١٩١‬‬ ‫)‪ (٨١٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٣/١٠‬ﻭﻣﺴﻠﻢ )‪.(٨)(١٢٥٣/٣‬‬ ‫)‪ (٨١٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٠٣/١٠‬‬ ‫)‪ (٨٢٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٧ ،١٧٦/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢١٩٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣٨٩٥‬‬ ‫)‪ (٨٢١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٩/١٠‬ﻭﻣﺴﻠﻢ )‪.(٢٢٠‬‬


‫‪٢٨٥‬‬ ‫ﻫﺆﻻﺀ ﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻟﻜﻤﺎﻝ ﺗﻮﺣﻴﺪﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﻧﻔﻰ ﻋﻨﻬﻢ ﺍﻻﺳﺘﺮﻗﺎﺀ‪ ،‬ﻭﻫﻮ‬ ‫ﺳﺆﺍ ﹸﻝ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺮﻗﻮﻫﻢ‪ .‬ﻭﳍﺬﺍ ﻗﺎﻝ‪ ).:‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ْﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ(‪ ،‬ﻓﻠﻜﻤﺎﻝ ﺗﻮﻛﱡﻠﻬﻢ ﻋﻠﻰ‬ ‫ﺭ‪‬ﻢ‪ ،‬ﻭﺳ‪‬ﻜﻮ‪‬ﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺛﻘﺘﻬﻢ ﺑﻪ‪ ،‬ﻭﺭِﺿﺎﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﺇﻧﺰﺍﻝ ﺣﻮﺍﺋﺠﻬﻢ ﺑﻪ‪ ،‬ﻻ ﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ‬ ‫ﺷﻴﺌﺎﹰ‪ ،‬ﻻ ﺭ‪‬ﻗﻴ ﹰﺔ ﻭﻻ ﻏﲑﻫﺎ‪ ،‬ﻭﻻ ﳛ ‪‬‬ ‫ﺼ ﹸﻞ ﳍﻢ ِﻃ ‪‬ﲑ ﹲﺓ ﺗﺼﺪ‪‬ﻫﻢ ﻋﻤﺎ ﻳﻘﺼِﺪﻭﻧﻪ‪ ،‬ﻓﺈﻥ ﺍﻟ ﱢﻄ‪‬ﻴ ‪‬ﺮ ﹶﺓ ‪‬ﺗْﻨﻘﹸﺺ‪‬‬ ‫ﻀ ِﻌﻔﹸﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺮﺍﻗﻲ ﻣﺘﺼﺪ‪‬ﻕ ﻣ‪‬ﺤﺴﻦ‪ ،‬ﻭﺍﳌﺴﺘﺮﻗﻲ ﺳﺎﺋﻞ‪ ،‬ﻭﺍﻟﻨﱯ ج ‪‬ﺭﻗﹶﻰ‪ ،‬ﻭﱂ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻭ‪‬ﺗ ْ‬ ‫ﻳﺴﺘﺮﻕ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﻣ ْﻦ ﺍﺳْﺘﻄﺎﻉ ﻣﻨﻜﻢ ﹶﺃ ﹾﻥ ‪‬ﻳْﻨ ﹶﻔ ‪‬ﻊ ﺃﹶﺧﺎﻩ ﹶﻓ ﹾﻠ‪‬ﻴْﻨ ﹶﻔﻌْﻪ()‪.(٨٢٢‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻛﺎﻥ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ‪ ،‬ﲨﻊ ﻛﻔﱠﻴﻪ ﰒ ﻧﻔﹶﺚ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﺮﺃ ﴿ﻗﻞ‬ ‫ﺏ ﺍﻟ ﹶﻔﻠﹶﻖ﴾ ]ﺍﻟﻔﻠﻖ‪ ،[١ :‬ﻭ ﴿ﹸﻗ ﹾﻞ ﹶﺃﻋ‪‬ﻮ ﹸﺫ‬ ‫ﻫ‪ ‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ﴾ ]ﺍﻹﺧﻼﺹ‪ ،[١ :‬ﻭ ﴿ﹸﻗ ﹾﻞ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬ﺮ ‪‬‬ ‫ﺏ ﺍﻟﻨﺎﺱ﴾ ]ﺍﻟﻨﺎﺱ‪ ،[١ :‬ﻭﳝﺴﺢ ‪‬ﻤﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣِﻦ ﺟﺴﺪﻩ‪ ،‬ﻭﻳﺒﺪﺃ ‪‬ﻤﺎ ﻋﻠﻰ ﺭﺃﺳﻪ‬ ‫ِﺑ ‪‬ﺮ ‪‬‬ ‫ﻭﻭﺟﻬﻪ ﻣﹶﺎ ﺃﻗﺒﻞ ﻣﻦ ﺟﺴﺪﻩ‪ ،‬ﻳﻔﻌ ﹸﻞ ﺫﻟﻚ ﺛﻼﺙ ﻣﺮﺍﺕ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻓﻠﻤﺎ ﺍﺷﺘﻜﻰ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﹼﻪ ج‪ ،‬ﻛﺎﻥ ﻳﺄﻣﺮﱐ ﺃﻥ ﺃﻓﻌﻞ ﺫﻟﻚ ﺑﻪ)‪.(٨٢٣‬‬ ‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﺭﻭﻱ ﺑﺜﻼﺛﺔ ﺃﻟﻔﺎﻅ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﻫﺬﺍ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻳﻨﻔﹸﺚ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺎﻟﺖ‪ :‬ﻛﻨﺖ ﺃﻧﻔﹸﺚ ﻋﻠﻴﻪ ‪‬ﻦ‪ ،‬ﻭﺃﻣﺴﺢ ﺑﻴﺪ ﻧﻔﺴﻪ ﻟﱪﻛﺘﻬﺎ‪،‬‬ ‫ﻭﰲ ﻟﻔﻆ ﺭﺍﺑﻊ‪ :‬ﻛﺎﻥ ﺇﺫﺍ ﺍﺷﺘﻜﻰ‪ ،‬ﻳﻘﺮﺃ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﳌﻌﻮ‪‬ﺫﺍﺕ ﻭﻳﻨﻔﹸﺚ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ‬ ‫ﻳ‪‬ﻔﺴ‪‬ﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ‪ .‬ﻭﻛﺎﻥ ج ﻳﻨﻔﺚ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺿﻌﻔﻪ ﻭﻭﺟﻌ‪‬ﻪ ﳝﻨﻌﻪ ﻣﻦ ﺇﻣﺮﺍﺭ ﻳﺪﻩ‬ ‫ﻋﻠﻰ ﺟﺴﺪﻩ ﻛﻠﻪ‪ .‬ﻓﻜﺎﻥ ﻳﺄﻣﺮ ﻋﺎﺋﺸﺔ ﺃﻥ ﺗ‪‬ﻤﺮ ﻳﺪﻩ ﻋﻠﻰ ﺟﺴﺪﻩ ﺑﻌﺪ ﻧﻔﺜﻪ ﻫﻮ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﻻﺳﺘﺮﻗﺎﺀ ﰲ ﺷﻲﺀ‪ ،‬ﻭﻫﻲ ﱂ ﺗﻘﻞ‪ :‬ﻛﺎﻥ ﻳﺄﻣﺮﱐ ﺃﻥ ﺃﺭﻗﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﺍﳌﺴﺢ ﺑﻴﺪﻩ‬ ‫ﺑﻌﺪ ﺍﻟﻨﻔﺚ ﻋﻠﻰ ﺟﺴﺪﻩ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﻳﺄﻣﺮﱐ ﺃﻥ ﺃﻓﻌﻞ ﺫﻟﻚ ﺑﻪ‪ ،‬ﺃﻯ‪ :‬ﺃﻥ ﺃﻣﺴﺢ ﺟﺴﺪﻩ‬ ‫ﲜﺪﻩ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻫﻮ ﻳﻔﻌﻞ‪.‬‬ ‫ﺨﺺ‪ ‬ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﺑﻌﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ‪،‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﻼ ﻭ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ‪.‬‬ ‫ﻭﻻ ﻭﻗﺘﹰﺎ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺑﻞ ﺷﺮﻉ ﻷﻣﺘﻪ ﻋﻴﺎﺩﺓ ﺍﳌﺮﺿﻰ ﻟﻴ ﹰ‬ ‫ﺠِﻠﺲ‪،‬‬ ‫ﳉ‪‬ﻨ ِﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ْ‬ ‫ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻋﻨﻪ‪) :‬ﺇﺫﺍ ﻋ‪‬ﺎ ‪‬ﺩ ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﺍﳌﹸﺴِﻠ ‪‬ﻢ ‪‬ﻣﺸ‪‬ﻰ ﰲ ﺧ‪‬ﺮﹶﻓ ِﺔ ﺍ ﹶ‬ ‫ﻚ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻒ ‪‬ﻣﹶﻠ ٍ‬ ‫ﺻﻠﱠﻰ ‪‬ﻋﹶﻠْﻴ ِﻪ ‪‬ﺳْﺒﻌ‪‬ﻮ ﹶﻥ ﹶﺃﹾﻟ ‪‬‬ ‫ﹶﻓِﺈﺫﹶﺍ ‪‬ﺟﹶﻠﺲ‪ ،‬ﹶﻏ ‪‬ﻤ ‪‬ﺮْﺗﻪ‪ ‬ﺍﻟ ‪‬ﺮ ْﺣ ‪‬ﻤﺔﹸ‪ ،‬ﻓﹶﺈﻥ ﻛﹶﺎ ﹶﻥ ﻏﹸﺪ ‪‬ﻭﺓﹰ‪ ،‬‬ ‫)‪ (٨٢٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(٢١٩٩‬‬ ‫)‪ (٨٢٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٨/١٠‬ﻭﻣﺴﻠﻢ )‪ ،(٢١٩٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٥٠٥٦‬‬


‫‪٢٨٦‬‬ ‫ﺼِﺒ ‪‬ﺢ()‪ .(٨٢٤‬ﻭﰲ ﻟﻔﻆ‬ ‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪ْ ‬‬ ‫ﻒ ‪‬ﻣﹶﻠ ٍ‬ ‫ﺻﻠﱠﻰ ‪‬ﻋﹶﻠْﻴ ِﻪ ‪‬ﺳْﺒﻌ‪‬ﻮ ﹶﻥ ﺃﹶﻟ ‪‬‬ ‫ﺴﻲ‪ ،‬ﻭ‪‬ﺇﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﺴ‪‬ﺎﺀً‪ ،‬‬ ‫‪‬ﻳ ْﻤ ِ‬ ‫ﻱ ﺳﺎﻋ ٍﺔ‬ ‫ﺼﻠﹼﻮ ﹶﻥ ‪‬ﻋﻠﹶﻴﻪ ﹶﺃ ‪‬‬ ‫ﻚﻳ ‪‬‬ ‫ﻒ ‪‬ﻣﹶﻠ ٍ‬ ‫ﲔ ﹶﺃﹾﻟ ‪‬‬ ‫ﺚ ﺍﻟﹶﻠﻪ‪ ‬ﻟﹶﻪ ‪‬ﺳْﺒ ِﻌ ‪‬‬ ‫ﺴﻠِﻤﹰﺎ ﺇﻻ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺴﻠِﻢ ‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ‪‬ﻣ ْ‬ ‫)ﻣﺎ ِﻣ ْﻦ ‪‬ﻣ ْ‬ ‫ﺼِﺒ ‪‬ﺢ()‪.(٨٢٥‬‬ ‫ﻱ ﺳﺎ ‪‬ﻋ ٍﺔ ﻣِﻦ ﺍﻟﻠﻴ ِﻞ ﻛﺎﻧﺖ ﺣﺘ‪‬ﻰ ﻳ‪ْ ‬‬ ‫ﺴﻲ‪ ،‬ﻭﺃ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﻬﺎﺭ ﻛﺎﻧﺖ ﺣﺘ‪‬ﻰ ‪‬ﻳ ْﻤ ِ‬ ‫ﻭﻛﺎﻥ ﻳﻌﻮﺩ ﻣﻦ ﺍﻟﺮﻣﺪ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﺟﺒﻬﺔ ﺍﳌﺮﻳﺾ‪ ،‬ﰒ ﳝﺴ ‪‬ﺢ‬ ‫ﺻﺪﺭﻩ ﻭﺑﻄﻨﻪ ﻭﻳﻘﻮﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ْﺷ ِﻔ ِﻪ()‪ (٨٢٦‬ﻭﻛﺎﻥ ﳝﺴﺢ ﻭﺟﻬﻪ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﷲ ﻭﺇﻧ‪‬ﺎ ﺇﻟﻴﻪ ﺭ‪‬ﺍ ِﺟﻌ‪‬ﻮﻥ()‪.(٨٢٧‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻳﺌﺲ ﻣﻦ ﺍﳌﺮﻳﺾ ﻗﺎﻝ‪) :‬ﺇﻧﺎ ِ‬ ‫ﻼ ﻋﻠﻰ‬ ‫ﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ج ﰲ ﺍﳉﻨﺎﺋﺰ ﺃﻛﻤ ﹶﻞ ﺍﳍﺪﻱ‪ ،‬ﳐﺎﻟﻔﹰﺎ ﳍﺪﻱ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻣﺸﺘ ِﻤ ﹰ‬ ‫ﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﺍﳌﻴﺖ ﻭﻣﻌﺎﻣﻠﺘﻪ ﲟﺎ ﻳﻨﻔﻌﻪ ﰲ ﻗﱪﻩ ﻭﻳﻮﻡ ﻣﻌﺎﺩﻩ‪ ،‬ﻭﻋﻠﻰ ﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﺃﻫﻠﻪ‬ ‫ﻭﺃﻗﺎﺭﺑﻪ‪ ،‬ﻭﻋﻠﻰ ﺇﻗﺎﻣﺔ ﻋﺒﻮﺩﻳﺔ ﺍﳊﻲ ِﻟﻠﱠﻪ ﻭﺣﺪ‪‬ﻩ ﻓﻴﻤﺎ ﻳ‪‬ﻌﺎﻣﻞ ﺑﻪ ﺍﳌﻴﺖ‪ .‬ﻭﻛﺎﻥ ﻣِﻦ ﻫﺪﻳﻪ ﰲ‬ ‫ﺍﳉﻨﺎﺋﺰ ﺇﻗﺎﻣ ﹸﺔ ﺍﻟﻌﺒﻮﺩﻳ ِﺔ ﻟﻠﺮ ‪‬‬ ‫ﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﺍﳌﻴﺖ‪،‬‬ ‫ﻭﲡﻬﻴﺰﻩ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻪ ﻭﺃﻓﻀﻠِﻬﺎ‪ ،‬ﻭﻭﻗﻮﻓﻪ ﻭﻭﻗﻮﻑ ﺃﺻﺤﺎﺑﻪ ﺻﻔﻮﻓﹰﺎ ﳛﻤ‪‬ﺪﻭﻥ‬ ‫ﺍﻟﻠﹼﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻪ‪ ،‬ﻭﻳﺴﺄﻟﻮﻥ ﻟﻪ ﺍﳌﻐﻔﺮ ﹶﺓ ﻭﺍﻟﺮﲪ ﹶﺔ ﻭﺍﻟﺘﺠﺎﻭ ‪‬ﺯ ﻋﻨﻪ‪ ،‬ﰒ ﺍﳌﺸﻲ ﺑﲔ ﻳﺪﻳﻪ ﺇﱃ‬ ‫ﺝ‬ ‫ﺃﻥ ﻳ‪‬ﻮ ِﺩﻋ‪‬ﻮ ‪‬ﻩ ﺣﻔﺮﺗﻪ‪ ،‬ﰒ ﻳﻘﻮﻡ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺑﲔ ﻳﺪﻳﻪ ﻋﻠﻰ ﻗﱪﻩ ﺳﺎﺋﻠﲔ ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ ﺃﺣﻮ ‪‬‬ ‫ﻣﺎ ﻛﺎﻥ ﺇﻟﻴﻪ‪ ،‬ﰒ ﻳﺘﻌﺎﻫﺪ‪‬ﻩ ﺑﺎﻟﺰﻳﺎﺭﺓ ﻟﻪ ﰲ ﻗﱪﻩ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻛﻤﺎ ﻳﺘﻌﺎﻫﺪ‪‬ﺍﳊ ‪‬ﻲ‬ ‫ﺻﺎ ِﺣﺒ‪‬ﻪ ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻓﺄﻭﻝ ﺫﻟﻚ‪ :‬ﺗﻌﺎﻫﺪ‪‬ﻩ ﰲ ﻣﺮﺿﻪ‪ ،‬ﻭﺗﺬﻛﲑ‪‬ﻩ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻣﺮ‪‬ﻩ ﺑﺎﻟﻮﺻﻴﺔ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ‪‬ﻣ ْﻦ‬ ‫ﺣﻀﺮﻩ ﺑﺘﻠﻘﻴﻨﻪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ﻟﺘﻜﻮﻥ ﺁﺧﺮ ﻛﻼﻣﻪ)‪ ،(٨٢٨‬ﰒ ﺍﻟﻨﻬﻰ ﻋﻦ ﻋﺎﺩﺓ‬ ‫ﺍﻷﻣﻢ ﺍﻟﱵ ﻻ ﺗﺆ ِﻣﻦ‪ ‬ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﻨ‪‬ﺸﻮﺭ‪ ،‬ﻣِﻦ ﻟﻄﻢ ﺍﳋﺪ‪‬ﻭﺩ‪ ،‬ﻭﺷ ‪‬ﻖ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺣﻠ ِﻖ ﺍﻟﺮﺅﻭﺱ‪،‬‬ ‫ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﻨ‪‬ﺪﺏ‪ ،‬ﻭﺍﻟﻨ‪‬ﻴﺎﺣﺔ ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ‪.‬‬ ‫ﻉ ﻟﻠﻤﻴﺖ‪ ،‬ﻭﺍﻟﺒﻜﺎ َﺀ ﺍﻟﺬﻱ ﻻ ﺻﻮﺕ ﻣﻌﻪ‪ ،‬ﻭﺣ‪ْ ‬ﺰ ﹶﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻛﺎﻥ ﻳﻔﻌﻞ‬ ‫ﻭ ‪‬ﺳ ‪‬ﻦ ﺍﳋﺸﻮ ‪‬‬ ‫)‪ (٨٢٤‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٦١٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٤٤٢‬‬ ‫)‪ (٨٢٥‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(٧٥٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٦٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣٠٩٨‬‬ ‫)‪ (٨٢٦‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٨٢٧‬ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(٣٣١/٢‬‬ ‫)‪ (٨٢٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ ،(٩١٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٧٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١١٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪.(٥/٤‬‬


‫‪٢٨٧‬‬ ‫ﺏ()‪.(٨٢٩‬‬ ‫ﺐ ‪‬ﻭ ﹶﻻ ﻧ‪‬ﻘﻮﻝﹸ ﺇﻻ ﻣﺎ ﻳ‪‬ﺮﺿِﻲ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﺤ ‪‬ﺰﻥﹸ ﺍﻟﻘﹶﻠ ‪‬‬ ‫ﲔ ‪‬ﻭ‪‬ﻳ ْ‬ ‫ﺫﻟﻚ ﻭﻳﻘﻮﻝ‪) :‬ﺗ ْﺪ ‪‬ﻣﻊ‪ ‬ﺍﻟﻌ ‪‬‬ ‫ﻭ ‪‬ﺳ ‪‬ﻦ ﻷﻣﺘﻪ ﺍﳊﻤﺪ ﻭﺍﻻﺳﺘﺮﺟﺎﻉ‪ ،‬ﻭﺍﻟﺮﺿﻰ ﻋﻦ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻨﺎﻓﻴﹰﺎ ﻟﺪﻣﻊ‬ ‫ﺍﻟﻌﲔ ﻭﺣ‪‬ﺰ ِﻥ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺭﺿﻰ ﺍﳋﻠ ِﻖ ﻋﻦ ﺍﻟﻠﹼﻪ ﰲ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﺃﻋﻈﻤﻬﻢ ﻟﻪ ﺣ‪‬ﻤﺪﺍﹰ‪،‬‬ ‫ﺐ ﳑﺘﻠﺊ‬ ‫ﻭﺑﻜﻰ ﻣﻊ ﺫﻟﻚ ﻳﻮﻡ ﻣﻮﺕ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺃﻓﺔ ﺑﻪ‪ ،‬ﻭﺭﲪﺔ ﻟﻠﻮﻟﺪ‪ ،‬ﻭ ِﺭﻗﱠﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻘﻠ ‪‬‬ ‫ﺑﺎﻟﺮ‪‬ﺿﻰ ﻋﻦ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻭﺷﻜﺮﻩ‪ ،‬ﻭﺍﻟﻠﺴﺎ ﹸﻥ ﻣﺸﺘﻐﻞ ﺑﺬِﻛﺮﻩ ﻭﲪﺪﻩ‪.‬‬ ‫ﻭﳌﺎ ﺿﺎﻕ ﻫﺬﺍ ﺍﳌﺸﻬ ‪‬ﺪ ﻭﺍﳉﻤ‪‬ﻊ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ ﻳﻮﻡ ﻣﺎﺕ ﻭﻟﺪﻩ‪،‬‬ ‫ﺟﻌﻞ ﻳﻀﺤﻚ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﺗﻀﺤﻚ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ؟ ﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ﺍﻟﻠﹼﻪ ﺗ‪‬ﻌﺎﱃ ﻗﹶﻀﻰ ﺑ ﹶﻘﻀ‪‬ﺎﺀٍ‪،‬‬ ‫ﺖ ﺃﻥ ﺃﺭﺿﻰ ِﺑ ﹶﻘﻀ‪‬ﺎِﺋﻪِ‪ ،‬ﻓﺄﺷﻜﻞ ﻫﺬﺍ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﻳﺒﻜﻲ‬ ‫ﻓﺄ ْﺣﺒ‪‬ﺒ ‪‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮ ‪‬ﻡ ﻣﺎﺕ ﺍﺑﻨ‪‬ﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻫﻮ ﺃﺭﺿﻰ ﺍﳋﻠ ِﻖ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻳﺒﻠﻎ ﺍﻟﺮﺿﻰ ‪‬ﺬﺍ‬ ‫ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ‪ :‬ﻫ ْﺪﻱ‪ ‬ﻧﺒﻴﻨﺎ ج ﻛﺎﻥ‬ ‫ﺍﻟﻌﺎﺭﻑ ﺇﱃ ﺃﻥ ﻳﻀﺤﻚ‪ ،‬ﻓﺴﻤﻌ ‪‬‬ ‫ﺃﻛ ‪‬ﻤ ﹶﻞ ﻣﻦ ﻫﺪﻱ ﻫﺬﺍ ﺍﻟﻌﺎﺭﻑ‪ ،‬ﻓﺈﻧﻪ ﺃﻋﻄﻰ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺣﻘﻬﺎ ﻓﺎﺗﺴﻊ ﻗﻠﺒﻪ ﻟﻠﺮﺿﻰ ﻋﻦ ﺍﻟﻠﹼﻪ‪،‬‬ ‫ﻭﻟﺮﲪﺔ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﺍﻟﺮﻗﱠ ِﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺤﻤِﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺭ‪‬ﺿ ‪‬ﻲ ﻋﻨﻪ ﰲ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﺑﻜﻰ ﺭﲪ ﹶﺔ ﻭﺭﺃﻓﺔ‪،‬‬ ‫ﻑ‬ ‫ﻓﺤﻤﻠﺘﻪ ﺍﻟﺮﺃﻓﺔ ﻋﻠﻰ ﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﻋﺒﻮﺩﻳﺘ‪‬ﻪ ﻟﻠﹼﻪ‪ ،‬ﻭﳏﺒﺘﻪ ﻟﻪ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ﻭﺍﳊﻤﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﺎﺭ ‪‬‬ ‫ﺸ ‪‬ﻐﹶﻠْﺘﻪ‪ ‬ﻋﺒﻮﺩﻳﺔ‬ ‫ﺿﺎﻕ ﻗﻠﺒ‪‬ﻪ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﱂ ﻳﺘﺴﻊ ﺑﺎﻃﻨ‪‬ﻪ ﻟﺸﻬﻮﺩﳘﺎ ﻭﺍﻟﻘﻴﺎ ِﻡ ‪‬ﻤﺎ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺍﻟﺮﺿﻰ ﻋﻦ ﻋﺒﻮﺩﻳﺔ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺃﻓﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻉ ﺑﺘﺠﻬﻴﺰ ﺍﳌﻴﺖ ﺇﱃ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺗﻄﻬﲑﻩ‪ ،‬ﻭﺗﻨﻈﻴﻔِﻪ‪ ،‬ﻭﺗﻄﻴﻴﺒﻪ‪،‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺍﻹِﺳﺮﺍ ‪‬‬ ‫ﻭﺗﻜﻔﻴِﻨﻪ ﰲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﺒﻴﺾ‪ ،‬ﰒ ﻳﺆﺗﻰ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻴ‪‬ﺼﻠﱢﻲ ﻋﻠﻴﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳ‪‬ﺪﻋﻰ ﺇﱃ ﺍﳌﻴﺖ‬ ‫ﻋﻨﺪ ﺍﺣﺘﻀﺎﺭﻩ‪ ،‬ﻓﻴ‪‬ﻘﻴﻢ ﻋﻨﺪﻩ ﺣﱴ ﻳﻘﻀﻲ‪ ،‬ﰒ ﳛﻀﺮ ﲡﻬﻴﺰﻩ‪ ،‬ﰒ ﻳ‪‬ﺼﻠﱢﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺸﻴ‪‬ﻌﻪ ﺇﱃ‬ ‫ﻗﱪﻩ‪ ،‬ﰒ ﺭﺃﻯ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺃﻥ ﺫﻟﻚ ﻳﺸ ‪‬ﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺇﺫﺍ ﻗﺾ ﺍﳌﻴﺖ‪ ،‬ﺩﻋﻮﻩ‪ ،‬ﻓﺤﻀﺮ‬ ‫ﲡﻬﻴﺰﻩ‪ ،‬ﻭﻏﺴﻠﻪ‪ ،‬ﻭﺗﻜﻔﻴﻨ‪‬ﻪ‪ .‬ﰒ ﺭﺃﻭﺍ ﺃﻥ ﺫﻟﻚ ﻳﺸ ‪‬ﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻫﻢ ﻳ‪‬ﺠﻬ‪‬ﺰﻭﻥ ﻣﻴﺘﻬﻢ‪،‬‬ ‫ﻭﳛﻤﻠﻮﻧﻪ ﺇﻟﻴﻪ ج ﻋﻠﻰ ﺳﺮﻳﺮﻩ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ﻋﻠﻴﻪ ﺧﺎﺭِﺝ ﺍﳌﺴﺠﺪ)‪.(٨٣٠‬‬ ‫ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ﺍﻟﺮﺍﺗﺐ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻋﻠﻰ‬ ‫ﺍﳉﻨﺎﺯﺓ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺭ‪‬ﲟﺎ ﻛﺎﻥ ﻳﺼﻠﻲ ﺃﺣﻴﺎﻧﹰﺎ ﻋﻠﻰ ﺍﳌﻴﺖ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻛﻤﺎ ﺻﻠﻰ ﻋﻠﻰ‬ ‫)‪ (٨٢٩‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٤٠ ،١٣٩/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٢٣١٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣١٢٦‬‬ ‫)‪ (٨٣٠‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٧٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٩٠)(٣١٨٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥١٨‬‬


‫‪٢٨٨‬‬ ‫ﺳﻬﻴﻞ ﺑﻦ ﺑﻴﻀﺎﺀ ﻭﺃﺧﻴﻪ ﰲ ﺍﳌﺴﺠﺪ ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺳﻨﺘ‪‬ﻪ ﻭﻋﺎﺩﺗ‪‬ﻪ‪ ،،،‬ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﻼ ﺷ‪‬ﻲﺀ ﻟﻪ()‪ .(٨٣١‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻟﻔﻆ‬ ‫ﺴﺠِﺪ ﹶﻓ ﹶ‬ ‫ﺻﻠﱠﻰ ﻋﻠﻰ ‪‬ﺟﻨ‪‬ﺎﺯ‪‬ﺓ ﰲ ﺍ ﹶﳌ ْ‬ ‫ج‪ ) :‬ﻣ ْﻦ ‪‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﻄﻴﺐ ﰲ ﺭﻭﺍﻳﺘﻪ ﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻦ‪ :‬ﰲ ﺍﻷﺻﻞ )ﻓﻼ ﺷ‪‬ﻲ َﺀ ‪‬ﻋﹶﻠْﻴ ِﻪ( ﻭﻏﲑ‪‬ﻩ‬ ‫ﺲ ﹶﻟﻪ‪ ‬ﺷ‪‬ﻲﺀ(‪.‬‬ ‫ﻼ ﺷ‪‬ﻲ َﺀ ﹶﻟﻪ‪ (‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ )ﺳﻨﻨﻪ( ﻭﻟﻔﻈﻪ‪) :‬ﹶﻓﹶﻠْﻴ ‪‬‬ ‫ﻳﺮﻭﻳﻪ )ﹶﻓ ﹶ‬ ‫ﻭﻟﻜﻦ ﻗﺪ ﺿﻌﻒ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻫﻮ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ‬ ‫ﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻳﻌ ‪‬ﺪ ﰲ ﺃﻓﺮﺍﺩ ﺻﺎﱀ‪ ،‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬ ‫ﺃﺻﺢ ﻣﻨﻪ‪ ،‬ﻭﺻﺎﱀ ﳐﺘﻠﹶﻒ ﰲ ﻋﺪﺍﻟﺘﻪ‪ ،‬ﻛﺎﻥ ﻣﺎﻟﻚ ﳚﺮﺣﻪ‪ ،‬ﰒ ﺫﻛﺮ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‬ ‫ﺻﻠﱢﻲ ﻋﻠﻴﻬﻤﺎ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬ ‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻧﻪ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﺻﺎﱀ ﺛﻘﺔ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺎﺱ ﺍﻟﺪ‪‬ﻭﺭﻱ ﻋﻦ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻫﻮ ﺛﻘﺔ ﰲ‬ ‫ﻧﻔﺴﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﺮﱘ ﻭﳛﲕ‪ :‬ﺛﻘﺔ ﺣﺠﺔ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺇﻥ ﻣﺎﻟﻜﹰﺎ ﺗﺮﻛﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻣﺎﻟﻜﹰﺎ‬ ‫ﺃﺩﺭﻛﻪ ﺑﻌﺪ ﺃﻥ ‪‬ﺧ ِﺮﻑ‪ ،‬ﻭﺍﻟﺜﻮﺭﻱ ﺇﳕﺎ ﺃﺩﺭﻛﻪ ﺑﻌﺪ ﺃﻥ ‪‬ﺧ ِﺮﻑ‪ ،‬ﻓﺴﻤﻊ ﻣﻨﻪ‪ ،‬ﻟﻜﻦ ﺍﺑﻦ ﺃﰊ‬ ‫ﻑ ﻭ ﹶﻛِﺒ ‪‬ﺮ ﻓﺴﻤﻊ‬ ‫ﻑ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪ :‬ﻫﻮ ﺛﻘﺔ ﺇﻻ ﺃﻧﻪ ‪‬ﺧ ِﺮ ‪‬‬ ‫ﺫﺋﺐ ﲰﻊ ﻣﻨﻪ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺨ ‪‬ﺮ ‪‬‬ ‫ﻣﻨﻪ ﺍﻟﺜﻮﺭﻱ ﺑﻌﺪ ﺍﳋﺮﻑ ﻭﲰﺎﻉ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻣﻨﻪ ﻗﺒﻞ ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﺗﻐﲑ ﰲ‬ ‫ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﺟﻌﻞ ﻳﺄﰐ ﲟﺎ ﻳ‪‬ﺸﺒﻪ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻓﺎﺧﺘﻠﻂ‬ ‫ﺣﺪﻳﺜﻪ ﺍﻷﺧﲑ ﲝﺪﻳﺜﻪ ﺍﻟﻘﺪﱘ ﻭﱂ ﻳﺘﻤﻴﺰ‪ ،‬ﻓﺎﺳﺘﺤﻖ ﺍﻟﺘﺮﻙ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺣﺴﻦ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻋﻨﻪ‪ ،‬ﻭﲰﺎﻋﻪ ﻣﻨﻪ ﻗﺪﱘ ﻗﺒﻞ‬ ‫ﺍﺧﺘﻼﻃﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﺧﺘﻼﻃﻪ ﻣﻮﺟﺒﹰﺎ ﻟﺮﺩ ﻣﺎ ﺣﺪ‪‬ﺙ ﺑﻪ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ‪ .‬ﻭﻗﺪ ﺳﻠﻚ‬ ‫ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻫﺬﺍ‪ ،‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻣﺴﻠﻜﹰﺎ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺻﻼ ﹸﺓ ﺍﻟﻨﱯ‬ ‫ج ﻋﻠﻰ ﺳ‪‬ﻬﻴﻞ ﺑﻦ ﺑﻴﻀﺎﺀ ﰲ ﺍﳌﺴﺠﺪ ﻣﻨﺴﻮﺧﺔ‪ ،‬ﻭﺗﺮﻙ ﺫﻟﻚ ﺁﺧﺮ ﺍﻟﻔﻌﻠﲔ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ج ﺑﺪﻟﻴﻞ ﺇﻧﻜﺎﺭ ﻋﺎﻣﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺫﻟﻚ ﻋﻠﻰ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻟِﻴﻔﻌﻠﻮﻩ ﺇﻻ ﳌﺎ ﻋﻠﻤﻮﺍ‬ ‫ﻑ ﻣﺎ ﻧﻘﻠﺖ‪ .‬ﻭﺭ‪‬ﺩ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻄﺤﺎﻭﻱ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪:‬‬ ‫ﺧﻼ ‪‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪ ﺃﰊ ﻫﺮﻳﺮﺓ ﻧﺴ ‪‬ﺦ ﻣﺎ ﺭﻭﺗﻪ ﻋﺎﺋﺸﺔ‪ ،‬ﻟﺬﻛﺮﻩ ﻳﻮﻡ ﺻﱢﻠ ‪‬ﻲ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‬ ‫ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻳﻮﻡ ﺻ‪‬ﱢﻠ ‪‬ﻲ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻟﺬﻛﺮﻩ ﻣﻦ ﺃﻧﻜﺮ ﻋﻠﻰ‬ ‫ﻋﺎﺋﺸﺔ ﺃﻣﺮﻫﺎ ﺑﺈﺩﺧﺎﻟﻪ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻟﺬﻛﺮﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺣﲔ ﺭﻭﺕ ﻓﻴﻪ ﺍﳋﱪ‪ ،‬ﻭﺇﳕﺎ ﺃﻧﻜﺮﻩ ﻣﻦ‬ ‫)‪ (٨٣١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٩١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥١٧‬ﻭﺃﲪﺪ )‪.(٤٥٥ ،٤٤٤/٢‬‬


‫‪٢٨٩‬‬ ‫ﱂ ﻳﻜﻦ ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﳉﻮﺍﺯ‪ ،‬ﻓﻠﻤﺎ ﺭﻭﺕ ﻓﻴﻪ ﺍﳋﱪ‪ ،‬ﺳﻜﺘﻮﺍ ﻭﱂ ﻳ‪‬ﻨﻜﺮﻭﻩ‪ ،‬ﻭﻻ ﻋﺎﺭﺿﻮﻩ ﺑﻐﲑﻩ‪.‬‬ ‫ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪ :‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﺻ‪‬ﱢﻠ ‪‬ﻰ ﻋﻠﻴﻬﻤﺎ ﰲ‬ ‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻋﺎﻣﺔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺷﻬﺪﻭﺍ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﰲ ﺗﺮﻛﻬﻢ‬ ‫ﺍ ِﻹﻧﻜﺎﺭ ﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﳛﺘﻤِﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺇﻥ ﺛﺒﺖ‪،‬‬ ‫ﺐ ﺃﻧﻪ ﻳﻨﺼﺮﻑ‬ ‫ﻣﺘﺄﻭ ﹰﻻ ﻋﻠﻰ ﻧﻘﺼﺎﻥ ﺍﻷﺟﺮ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺎﻟﻐﺎﻟ ‪‬‬ ‫ﺇﱃ ﺃﻫﻠﻪ ﻭﻻ ﻳﺸﻬﺪ ﺩﻓﻨﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺳﻌﻰ ﺇﱃ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻓﺼﻠﻰ ﻋﻠﻴﻬﺎ ﲝﻀﺮﺓ ﺍﳌﻘﺎﺑﺮ‪ ،‬ﺷﻬﺪ‬ ‫ﺩﻓﻨﻪ‪ ،‬ﻭﺃﺣﺮﺯ ﺃﺟﺮ ﺍﻟﻘﲑﺍﻃﲔ‪ ،‬ﻭﻗﺪ ﻳﺆﺟﺮ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻛﺜﺮﺓ ﺧ‪‬ﻄﺎﻩ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﺬﻱ ﻳ‪‬ﺼﻠﻲ‬ ‫ﺹ ﺍﻷﺟﺮ ﺑﺎﻹِﺿﺎﻓﺔ ﺇﱃ ﻣﻦ ﺻﻠﻲ ﻋﻠﻴﻪ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ‪.‬‬ ‫ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ ﻣﻨﻘﻮ ‪‬‬ ‫ﻭﺗﺄﻭﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻌﲎ ﻗﻮﻟﻪ‪) :‬ﻓﻼ ﺷﻲﺀ ﻟﻪ(‪ ،‬ﺃﻱ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻟﻴﺘﺤﺪ ﻣﻌﲎ‬ ‫ﺍﻟﻠﻔﻈﲔ‪ ،‬ﻭﻻ ﻳﺘﻨﺎﻗﻀﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭﺇﻥ ﹶﺃ ‪‬ﺳ ﹾﺄ‪‬ﺗ ْﻢ ﹶﻓﹶﻠﻬ‪‬ﺎ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ ،[٧ :‬ﺃﻱ‪ :‬ﻓﻌﻠﻴﻬﺎ‪،‬‬ ‫ﻓﻬﺬﻩ ﻃﺮﻕ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻭﻻﹰ‪ ،‬ﻭﺃﻥ ‪‬ﺳﻨ‪‬ﺘﻪ ﻭﻫﺪﻳﻪ‬ ‫ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ﺇﻻ ﻟﻌﺬﺭ‪ ،‬ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﺟﺎﺋﺰ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﺍﻟﺼﻼﺓ‬ ‫ﻋﻠﻴﻬﺎ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺾ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﺗﻐﻄﻴ ﹸﺔ ﻭﺟﻬﻪ ﻭﺑﺪﻧﻪ‪،‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺗﺴﺠﻴ ﹸﺔ ﺍﳌﻴﺖ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﺗﻐﻤﻴ ‪‬‬ ‫ﺐ‬ ‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ﺃﻛ ‪‬‬ ‫ﻭﻛﺎﻥ ﺭ‪‬ﲟﺎ ﻳ‪‬ﻘﺒ‪‬ﻞ ﺍﳌﻴﺖ ﻛﻤﺎ ﻗﺒ‪‬ﻞ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻭﺑﻜﻰ)‪ (٨٣٢‬ﻭﻛﺬﻟﻚ ﺍﻟ ‪‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺒ‪‬ﻠﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ج)‪.(٨٣٣‬‬ ‫ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺑﻐﺴﻞ ﺍﳌﻴﺖ ﺛﻼﺛﹰﺎ ﺃﻭ ﲬﺴﺎﹰ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﲝﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻐﺎﺳِﻞ‪ ،‬ﻭﻳﺄﻣﺮ‬ ‫ﺑﺎﻟﻜﺎﻓﻮﺭ ﰲ ﺍﻟﻐﺴﻠﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳ‪‬ﻐﺴ‪‬ﻞ ﺍﻟﺸﻬ‪‬ﺪﺍ َﺀ ﻗﹶﺘﻠﹶﻰ ﺍﳌﻌﺮﻛﺔ)‪ ،(٨٣٤‬ﻭﺫﻛﺮ ﺍﻹِﻣﺎﻡ‬ ‫ﺃﲪﺪ‪ ،‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺗﻐﺴﻴﻠﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﱰﻉ ﻋﻨﻬﻢ ﺍﳉﻠﻮ ‪‬ﺩ ﻭﺍﳊﺪﻳ ‪‬ﺪ ﻭﻳ‪‬ﺪِﻓﻨ‪‬ﻬﻢ ﰲ ﺛﻴﺎ‪‬ﻢ)‪،(٨٣٥‬‬ ‫ﻭﱂ ﻳ‪‬ﺼ ﱢﻞ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﹸﺤ ِﺮﻡ‪ ،‬ﺃﻣﺮ ﺃﻥ ﻳ‪‬ﻐﺴﻞ ﲟﺎﺀ ﻭ ِﺳﺪْﺭ‪ ،‬ﻭﻳ‪‬ﻜﻔﻦ ﰲ ﺛﻮﺑﻴﻪ ﻭﳘﺎ ﺛﻮﺑﺎ‬ ‫)‪ (٨٣٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٦٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٨٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٤٥٦‬‬ ‫)‪ (٨٣٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٩١/٣‬‬ ‫)‪ (٨٣٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٨٨/٧‬‬ ‫)‪ (٨٣٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٣٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥١٥‬‬


‫‪٢٩٠‬‬ ‫ﺖ‬ ‫ﺇﺣﺮﺍﻣﻪ‪ :‬ﺇﺯﺍﺭﻩ ﻭﺭﺩﺍﺅﻩ‪ ،‬ﻭﻳﻨﻬﻰ ﻋﻦ ﺗﻄﻴﻴﺒﻪ ﻭﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ)‪ (٨٣٦‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﻣﻦ ﻭﱄ ﺍﳌﻴ ‪‬‬ ‫ﺼ ‪‬ﺮ‬ ‫ﺃﻥ ﻳ‪‬ﺤﺴﻦ ﻛﻔﻨﻪ‪ ،‬ﻭﻳ‪‬ﻜﻔﻨﻪ ﰲ ﺍﻟﺒﻴﺎﺽ‪ ،‬ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻐﺎﻻﺓ ﰲ ﺍﻟﻜﻔﻦ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻗ ‪‬‬ ‫ﺍﻟﻜﻔ ‪‬ﻦ ﻋﻦ ﺳ‪‬ﺘﺮ ﲨﻴﻊ ﺍﻟﺒﺪﻥ‪ ،‬ﻏﻄﱠﻰ ﺭﺃﺳﻪ‪ ،‬ﻭﺟﻌﻞ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻣﻦ ﺍﻟﻌ‪‬ﺸﺐ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﺇﺫﺍ ﹸﻗﺪ‪‬ﻡ ﺇﻟﻴﻪ ﻣﻴﺖ ﻳ‪‬ﺼﻠﱢﻲ ﻋﻠﻴﻪ‪ ،‬ﺳﺄﻝ‪ :‬ﻫﻞ ﻋﻠﻴﻪ ﺩ‪‬ﻳﻦ‪ ،‬ﺃﻡ ﻻ؟ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ‬ ‫‪‬ﺩﻳﻦ‪ ،‬ﺻﻠﱠﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﱂ ﻳﺼﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺫِﻥ ﻷﺻﺤﺎﺑﻪ ﺃﻥ ﻳ‪‬ﺼﻠﻮﺍ ﻋﻠﻴﻪ‪،‬‬ ‫ﻓﺈﻥ ﺻﻼﺗﻪ ﺷﻔﺎﻋﺔ‪ ،‬ﻭﺷﻔﺎﻋﺘ‪‬ﻪ ﻣﻮﺟﺒﺔ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻣﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻦ ﺑﺪ‪‬ﻳﻨﻪ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺣﱴ ﻳ‪‬ﻘﻀﻰ‬ ‫ﻋﻨﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺘﺢ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﻋﻠﻰ ﺍﳌﺪِﻳﻦ‪ ،‬ﻭﻳﺘﺤﻤ‪‬ﻞ ﺩﻳﻨﻪ‪ ،‬ﻭﻳﺪﻉ ﻣﺎﻟﻪ‬ ‫ﻟﻮﺭﺛﺘﻪ)‪.(٨٣٧‬‬ ‫ﻓﺈﺫﺍ ﺃﺧﺬ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻛﱪ ﻭ ‪‬ﺣ ِﻤ ‪‬ﺪ ﺍﻟﻠﹼﻪ ‪‬ﻭﺃﹶﺛﻨ‪‬ﻰ ﻋ‪‬ﻠْﻴﻪِ‪ ،‬ﻭﺻﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ‬ ‫)‪(٨٣٨‬‬ ‫ﺟﻨﺎﺯﺓ‪ ،‬ﻓﻘﺮﺃ ﺑﻌﺪ ﺍﻟﺘﻜﺒﲑﺓ ﺍﻷﻭﱃ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﺟﻬﺮﺍﹰ‪ ،‬ﻭﻗﺎﻝ‪ِ) :‬ﻟ‪‬ﺘ ْﻌﹶﻠﻤ‪‬ﻮﺍ ﺃ‪‬ﺎ ‪‬ﺳﻨ‪‬ﺔ(‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺃﹸﻣﺎﻣﺔ ﺑ ‪‬ﻦ ﺳﻬﻞ‪ :‬ﺇ ﱠﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻷﻭﱃ ﺳﻨ‪‬ﺔ)‪ .(٨٣٩‬ﻭﻳ‪‬ﺬﻛﺮ ﻋﻦ ﺍﻟﻨﱯ‬ ‫ج‪ ،‬ﺃﻧﻪ ﺃﻣﺮ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻻ ﻳﺼﺢ ﺇﺳﻨﺎﺩﻩ‪ .‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻻ ﲡﺐ‬ ‫ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﺑﻞ ﻫﻰ ﺳﻨﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺃﻣﺎﻣﺔ ﺑ ‪‬ﻦ ﺳﻬﻞ‪ ،‬ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ج ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ)‪ (٨٤٠‬ﻭﺭﻭﻯ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺍﳌﻘﺒ‪‬ﺮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻧﻪ ﺳﺄﻝ ﻋ‪‬ﺒﺎﺩ‪‬ﺓ ﺑ ‪‬ﻦ ﺍﻟﺼﺎﻣﺖ ﻋﻦ ﺍﻟﺼﻼﺓ‬ ‫ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻭﺍﻟﻠﱠ ِﻪ ﺃﹸﺧﱪ‪‬ﻙ‪ :‬ﺗﺒﺪﺃ ﻓﺘﻜﺒ‪‬ﺮ‪ ،‬ﹸﺛﻢ‪ ‬ﺗ‪‬ﺼﻠﱢﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ج‪ ،‬ﻭ‪‬ﺗﻘﹸﻮﻝ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪‬‬ ‫ﺤﺴِﻨﺎﹰ‪ ،‬ﹶﻓ ِﺰ ْﺩ ﰲ ﺇﺣﺴ‪‬ﺎِﻧﻪِ‪،‬‬ ‫ﺖ ﹶﺃ ْﻋﹶﻠﻢ‪ِ ‬ﺑﻪِ‪ ،‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ْ‬ ‫ﺸ ِﺮﻙ‪ ‬ﺑِﻚ ‪‬ﻭﹶﺃْﻧ ‪‬‬ ‫ﺇ ﱠﻥ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻙ ﻓﹶﻼﻧﹰﺎ ﻛﹶﺎ ﹶﻥ ﻻ ﻳ‪ْ ‬‬ ‫)‪(٨٤١‬‬ ‫ﻀﱠﻠﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪. ‬‬ ‫ﺤ ِﺮ ْﻣﻨ‪‬ﺎ ﹶﺃ ْﺟ ‪‬ﺮﻩ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ِ‬ ‫ﻭﺇ ﹾﻥ ﹶﻛﺎ ﹶﻥ ‪‬ﻣﺴِﻴﺌﺎﹰ‪ ،‬ﹶﻓ‪‬ﺘﺠ‪‬ﺎ ‪‬ﻭ ْﺯ ‪‬ﻋْﻨﻪ‪ ،‬ﺍﻟﻠﱠﻬ‪ ‬ﻢ ﹶﻻ ‪‬ﺗ ْ‬ ‫ﻓﺼﻞ‬ ‫)‪ (٨٣٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٥/٤‬ﻭﻣﺴﻠﻢ )‪.(٩٩)(١٢٠٦‬‬ ‫)‪ (٨٣٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٥١/٩‬ﻭﻣﺴﻠﻢ )‪ ،(١٦١٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(١٠٧٠‬‬ ‫)‪ (٨٣٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٦٤/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٢٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٩٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٧٥/٤‬‬ ‫)‪ (٨٣٩‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪.(٦٤٢٨‬‬ ‫)‪ (٨٤٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ )‪ ،(٢٧٠/١‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٣٦٠/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٩/٤‬‬ ‫)‪ (٨٤١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٠/٤‬‬


‫‪٢٩١‬‬ ‫ﻆ ﻋﻦ ﺍﻟﻨﱯ ج‪،‬‬ ‫ﻭﻣﻘﺼﻮ ‪‬ﺩ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ‪ :‬ﻫﻮ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ‪ ،‬ﻟﺬﻟﻚ ﺣﻔ ﹶ‬ ‫ﻭﻧ‪ِ ‬ﻘ ﹶﻞ ﻋﻨﻪ ﻣﺎ ﱂ ﻳ‪‬ﻨﻘﻞ ِﻣ ْﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗِﺤﺔ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ج‪.‬‬ ‫ﻆ ﻣﻦ ﺩﻋﺎﺋﻪ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍﻏ ِﻔ ْﺮ ﹶﻟﻪ‪ ،‬ﻭﺍ ْﺭ ‪‬ﺣ ْﻤﻪ‪ ،‬ﻭﻋ‪‬ﺎِﻓﻪِ‪ ،‬ﻭﺍ ‪‬ﻋﻒ‪ ‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭﹶﺃ ﹾﻛ ِﺮ ْﻡ ‪‬ﻧ ‪‬ﺰﻟﹶﻪ‪،‬‬ ‫ﻓﺤ‪ِ ‬ﻔ ﹶ‬ ‫ﺏ ﺍﻷْﺑ‪‬ﻴﺾ‪‬‬ ‫ﺴ ﹾﻠ ‪‬ﻪ ﺑِﺎﳌﹶﺎ ِﺀ ﻭ‪‬ﺍﻟﺜﱠ ﹾﻠ ِﺞ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﺮﺩِ‪ ،‬ﻭ‪‬ﻧ ﱢﻘ ِﻪ ‪‬ﻣ ‪‬ﻦ ﺍﳋﻄﹶﺎﻳ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ‪‬‬ ‫‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ْﻊ ‪‬ﻣ ْﺪ ‪‬ﺧﻠﹶﻪ‪ ،‬ﻭﺍ ﹾﻏ ِ‬ ‫ﻼ ‪‬ﺧﻴْﺮﹰﺍ ِﻣ ْﻦ ﹶﺃ ْﻫِﻠﻪِ‪ ،‬ﻭﺯ‪‬ﻭﺟﹰﺎ ‪‬ﺧﻴْﺮﹰﺍ ِﻣ ْﻦ ‪‬ﺯ ْﻭ ِﺟﻪِ‪،‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﺲِ‪ ،‬ﻭﹶﺃْﺑ ِﺪﹾﻟ ‪‬ﻪ ﺩ‪‬ﺍ ‪‬ﺭﹰﺍ ‪‬ﺧﻴْﺮﹰﺍ ِﻣ ْﻦ ﺩ‪‬ﺍﺭِﻩ‪ ،‬ﻭﹶﺃ ْﻫ ﹰ‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ()‪.(٨٤٢‬‬ ‫ﺏ ﺍﻟ ﹶﻘْﺒ ِﺮ ‪‬ﻭ ِﻣ ْﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫ﻭﹶﺃ ْﺩ ِﺧ ﹾﻠ ‪‬ﻪ ﺍﳉﹶﻨﺔﹶ‪ ،‬ﻭﹶﺃ ِﻋ ﹾﺬﻩ‪ ‬ﻣِﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫ﺻ ِﻐ ِﲑﻧ‪‬ﺎ‪ ،‬ﻭ ﹶﻛِﺒ ِﲑﻧ‪‬ﺎ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ِﺮﻧ‪‬ﺎ‪،‬‬ ‫ﺤ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻴِﺘﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬‬ ‫ﻆ ﻣﻦ ﺩﻋﺎﺋﻪ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ﹾﻏ ِﻔ ْﺮ ِﻟ ‪‬‬ ‫ﻭﺣ‪ِ ‬ﻔ ﹶ‬ ‫ﻭﺃﹸْﻧﹶﺜﺎﻧ‪‬ﺎ‪ ،‬ﻭﺷ‪‬ﺎ ِﻫ ِﺪﻧ‪‬ﺎ ‪‬ﻭﻏﹶﺎﺋِﺒﻨ‪‬ﺎ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﻣ ْﻦ ﺃﹶﺣ‪‬ﻴْﻴ‪‬ﺘﻪ‪ِ ‬ﻣﻨ‪‬ﺎ‪ ،‬ﻓﹶﺄﺣْﻴ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍ ِﻹ ْﺳﻼﹶﻡ‪ ،‬ﻭ ‪‬ﻣ ْﻦ ﺗ‪‬ﻮﻓﱠْﻴ‪‬ﺘﻪ‪ِ ‬ﻣﻨ‪‬ﺎ‪،‬‬ ‫ﺤ ِﺮ ْﻣﻨ‪‬ﺎ ﹶﺃ ْﺟ ‪‬ﺮﻩ‪ ،‬ﻭ ﹶﻻ ﺗ‪‬ﻔِﺘﻨ‪‬ﺎ ‪‬ﺑ ْﻌ ‪‬ﺪﻩ‪.(٨٤٣)(‬‬ ‫ﹶﻓ‪‬ﺘ ‪‬ﻮﻓﱠﻪ ‪‬ﻋﻠﹶﻰ ﺍ ِﻹﳝ‪‬ﺎﻥِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﻻ ‪‬ﺗ ْ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺣْﺒ ِﻞ ِﺟﻮ‪‬ﺍ ِﺭﻙ‪ ،‬ﹶﻓ ِﻘ ِﻪ ‪‬ﻣ ْﻦ ِﻓْﺘ‪‬ﻨ ِﺔ‬ ‫ﻆ ﻣِﻦ ﺩﻋﺎﺋﻪ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇ ﱠﻥ ﹸﻓﻼ ﹶﻥ ْﺑ ‪‬ﻦ ﻓﹸﻼ ٍﻥ ﰲ ِﺫ ‪‬ﻣِﺘ ‪‬‬ ‫ﻭﺣ‪ِ ‬ﻔ ﹶ‬ ‫ﺖ ﺍﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ‬ ‫ﻚ ﹶﺃْﻧ ‪‬‬ ‫ﺖ ﹶﺃ ْﻫﻞﹸ ﺍﻟ ‪‬ﻮﻓﹶﺎ ِﺀ ﻭ‪‬ﺍﳊﹶﻖ‪ ،‬ﻓﹶﺎﻏ ِﻔ ْﺮ ﹶﻟﻪ‪ ‬ﻭ‪‬ﺍ ْﺭﺣ‪‬ﻤﻪ‪ ،‬ﺇ‪‬ﻧ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻓﹶﺄْﻧ ‪‬‬ ‫ﺍﻟ ﹶﻘْﺒﺮِ‪ ،‬ﻭ ِﻣ ْﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ()‪.(٨٤٤‬‬ ‫ﺖ‬ ‫ﺖ ‪‬ﺭ ‪‬ﺯ ﹾﻗ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃْﻧ ‪‬‬ ‫ﺖ ‪‬ﺧﹶﻠ ﹾﻘ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﻭﺃﹶﻧ ‪‬‬ ‫ﺖ ‪‬ﺭ‪‬ﺎ‪ ،‬ﻭﹶﺃْﻧ ‪‬‬ ‫ﻆ ﻣِﻦ ﺩﻋﺎﺋﻪ ﺃﻳﻀﹰﺎ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃْﻧ ‪‬‬ ‫ﻭﺣ‪ِ ‬ﻔ ﹶ‬ ‫ﺖ ﺭ‪‬ﻭ ‪‬ﺣﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ ْﻌﹶﻠﻢ‪ِ ‬ﺳ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻭﻋ‪‬ﻼِﻧ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﺟﹾﺌﻨ‪‬ﺎ ﺷ ﹶﻔﻌ‪‬ﺎ َﺀ ﻓﹶﺎﻏ ِﻔ ْﺮ‬ ‫ﻀ ‪‬‬ ‫ﺖ ﻗﹶﺒ ْ‬ ‫ﻺﺳْﻼﻡِ‪ ،‬ﻭﹶﺃْﻧ ‪‬‬ ‫‪‬ﻫ ‪‬ﺪْﻳ‪‬ﺘﻬ‪‬ﺎ ﻟ ِ‬ ‫ﹶﻟﻬ‪‬ﺎ()‪.(٨٤٥‬‬ ‫ﻭﻛﺎﻥ ج ﻳﺄﻣﺮ ﺑﺈﺧﻼﺹ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻜ ‪‬ﱪ ﺃﺭﺑ ‪‬ﻊ ﺗﻜﺒﲑﺍﺕ‪ ،‬ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ‬ ‫ﻛﺒ‪‬ﺮ ﲬﺴﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪﻩ ﻳ‪‬ﻜﺒ‪‬ﺮﻭﻥ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﲬﺴﺎﹰ‪ ،‬ﻭﺳﺘﺎﹰ‪ ،‬ﻓﻜﺒ‪‬ﺮ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ‬ ‫ﲬﺴﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﱪﻫﺎ‪ ،‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ)‪.(٨٤٦‬‬ ‫ﻭﻛﱪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻋﻠﻰ ﺳﻬﻞ ﺑﻦ ﺣ‪‬ﻨﻴﻒ ﺳﺘﹰﺎ)‪ ،(٨٤٧‬ﻭﻛﺎﻥ‬ ‫ﻳ‪‬ﻜﱪ ﻋﻠﻰ ﺃﻫﻞ ﺑﺪﺭ ﺳﺘﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﲬﺴﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﺃﺭﺑﻌﺎﹰ‪،‬‬ ‫)‪ (٨٤٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٦٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٢٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٧٣/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٠٠‬‬ ‫)‪ (٨٤٣‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٢٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٠١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٧٤/٤‬‬ ‫)‪ (٨٤٤‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٠٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٤٩٩‬ﻭﺃﲪﺪ )‪.(٤٩١/٣‬‬ ‫)‪ (٨٤٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣٢٠٠‬‬ ‫)‪ (٨٤٦‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٥٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٢٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣١٥٧‬‬ ‫)‪ (٨٤٧‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٣٦/٤‬‬


‫‪٢٩٢‬‬ ‫ﺫﻛﺮﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ)‪.(٨٤٨‬‬ ‫ﻭﺫﻛﺮ ﺳﻌﻴﺪ ﺑ ‪‬ﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﻋ‪‬ﺘﻴﺒﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻜﱪﻭﻥ ﻋﻠﻰ ﺃﻫﻞ‬ ‫ﱯجﱂ‬ ‫ﺑﺪﺭ ﲬﺴﺎﹰ‪ ،‬ﻭﺳﺘﺎﹰ‪ ،‬ﻭﺳﺒﻌﹰﺎ‪ .‬ﻭﻫﺬﻩ ﺁﺛﺎﺭ ﺻﺤﻴﺤﺔ‪ ،‬ﻓﻼ ﻣﻮﺟﺐ ﻟﻠﻤﻨﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫ﳝﻨﻊ ﳑﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻊ‪ ،‬ﺑﻞ ﻓﻌﻠﻪ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺑﻊ‪ ،‬ﻣِﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺁﺧﺮ‬ ‫ﺟﻨﺎﺯﺓ ﺻﻠﱠﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻨﱯ ج‪ ،‬ﻛ‪‬ﺒ ‪‬ﺮ ﺃﺭﺑﻌﹰﺎ)‪ (٨٤٩‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﺁﺧﺮ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﻳﺆﺧﺬ‬ ‫ﺑﺎﻵﺧِﺮ‪ ،‬ﻓﺎﻵﺧﺮ ﻣِﻦ ﻓﻌﻠﻪ ج ﻫﺬﺍ‪ .‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ‪ ،‬ﻗﺪ ﻗﺎﻝ ﺍﳋﻼﻝ ﰲ )ﺍﻟﻌﻠﻞ(‪ :‬ﺃﺧﱪﱐ‬ ‫ﺣﺮﺏ‪ :‬ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﳌﻠﻴﺢ‪ ،‬ﻋﻦ ﻣﻴﻤﻮﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬ ‫ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﻫﺬﺍ ﻛﺬﺏ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ‪ ،‬ﺇﳕﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻄﺤﺎﻥ‬ ‫ﻭﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ‪ .‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﳌﻼﺋﻜﺔ‬ ‫ﳌﺎ ﺻﻠﹶﺖ ﻋﻠﻰ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻛﺒ‪‬ﺮﺕ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺗِﻠﻚ ﺳﻨﺘﻜﻢ ﻳﺎ ﺑﲏ‬ ‫ﺁﺩﻡ‪ .‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﻗﺎﻝ ﰲ ﺍﻷﺛﺮﻡ‪ :‬ﺟﺮﻯ ﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﻟﺬﻱ‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺃﺣﺎﺩﻳﺜﻪ ﻣﻮﺿﻮﻋﺔ‪ ،‬ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻦ ﺃﰊ‬ ‫ﻛﺎﻥ ﲟﻜﺔ‪ ،‬ﻓﺴﻤﻌ ‪‬‬ ‫ﺍﳌﻠﻴﺢ‪ ،‬ﻋﻦ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﳌﺎ ﺻﻠﱠﺖ ﻋﻠﻰ ﺁﺩﻡ‪ ،‬ﻛﺒ‪‬ﺮﺕ‬ ‫ﻋﻠﻴﻪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺍﺳﺘﻌﻈﻤﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳌﻠﻴﺢ ﻛﺎﻥ ﺃﺻﺢ ﺣﺪﻳﺜﹰﺎ ﻭﺃﺗﻘﻰ ﷲ ﻣﻦ ﺃﻥ‬ ‫ﻱ ﻣﺜ ﹶﻞ ﻫﺬﺍ‪.‬‬ ‫ﻳ‪‬ﺮﻭ ‪‬‬ ‫ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﺣﺪﻳﺚ ﳛﲕ‪ ،‬ﻋﻦ ﺃﰊ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﳌﺎ‬ ‫ﺻﻠﱠﺖ ﻋﻠﻰ ﺁﺩﻡ‪ ،‬ﻓﻜﱪﺕ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﻫﺬﻩ ﺳﻨﺘﻜﻢ ﻳﺎ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﻫﺬﺍ ﻻ‬ ‫ﻳﺼﺢ)‪ (٨٥٠‬ﻭﻗﺪ ﺭﻭﻱ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ‪.‬‬ ‫ﺖ ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺇﻥ ﻧﺎﺳﹰﺎ ﻣﻦ‬ ‫ﻭﻛﺎﻥ ﺃﺻﺤﺎﺏ ﻣﻌﺎﺫ ﻳ‪‬ﻜﺒ‪‬ﺮﻭﻥ ﲬﺴﺎﹰ‪ ،‬ﻗﺎﻝ ﻋﻠﻘﻤﺔ‪ :‬ﻗﻠ ‪‬‬ ‫ﺲ ﻋﻠﻰ‬ ‫ﺃﺻﺤﺎﺏ ﻣﻌﺎﺫ ﻗﺪﻣﻮﺍ ﻣﻦ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﻜﺒ‪‬ﺮﻭﺍ ﻋﻠﻰ ﻣﻴﺖ ﳍﻢ ﲬﺴﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﻟﻴ ‪‬‬ ‫ﻑ)‪.(٨٥١‬‬ ‫ﻑ ﺍﻹﻣﺎﻡ ﻓﺎﻧﺼ ِﺮ ْ‬ ‫ﺍﳌﱢﻴﺖ ﰲ ﺍﻟﺘﻜﺒﲑ ﻭﻗﺖ‪ ،‬ﻛﺒ‪‬ﺮ ﻣﺎ ﻛ‪‬ﺒ ‪‬ﺮ ﺍﻹِﻣﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺼﺮ ‪‬‬ ‫)‪ (٨٤٨‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(٧٣/٢‬ﻭﺍﻟﻄﺤﺎﻭﻱ )‪ ،(٢٨٧/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٧/٤‬‬ ‫)‪ (٨٤٩‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٧/٤‬‬ ‫)‪ (٨٥٠‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٦/٤‬‬ ‫)‪ (٨٥١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ ،(٦٤٠٣‬ﻭﺍﻟﺒﻴﻴﻬﻘﻲ )‪ ،(٣٧/٤‬ﻭﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﶈﻠﻰ‬ ‫)‪.(١٢٦/٥‬‬


‫‪٢٩٣‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﻫﺪﻳﻪ ج ﰲ ﺍﻟﺘﺴﻠﻴﻢ ﻣﻦ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪ .‬ﻓﺮﻭﻱ ﻋﻨﻪ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻳﺴﻠﱢﻢ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻭﺭﻭﻱ ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤﺘﲔ‪.‬‬ ‫ﻓﺮﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻭﻏﲑﻩ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﳌﻘﺒ‪‬ﺮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﻰ ﻋﻠﻰ‬ ‫ﺟﻨﺎﺯﺓ‪ ،‬ﻓﻜﱪ ﺃﺭﺑﻌﺎﹶ‪ ،‬ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ)‪ (٨٥٢‬ﻟﻜﻦ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ‪:‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻨﺪﻱ ﻣﻮﺿﻮﻉ‪ ،‬ﺫﻛﺮﻩ ﺍﳋﻼﻝ ﰲ )ﺍﻟﻌﻠﻞ( ﻭﻗﺎﻝ ﺇﺑﺮﻫﻴﻢ ﺍﳍﺠﺮﻱ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ‬ ‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺃﻭﰱ‪ :‬ﺇﻧﻪ ﺻﻠﻰ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﺍﺑﻨﺘﻪ‪ ،‬ﻓﻜﱪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻓﻤﻜﺚ ﺳﺎﻋﺔ ﺣﱴ ﻇﻨﻨﺎ‬ ‫ﺃﻧﻪ ﻳﻜﱪ ﲬﺴﺎﹰ‪ ،‬ﰒ ﺳﻠﻢ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﴰﺎﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ‪ ،‬ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ :‬ﺇﱐ‬ ‫ﻻ ﺃﺯﻳﺪﻛﻢ ﻋﻠﻰ ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﺼﻨﻊ‪ ،‬ﺃﻭ ﻫﻜﺬﺍ ﺻﻨﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج)‪.(٨٥٣‬‬ ‫ﺙ ﺧِﻼﻝ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻳﻔﻌﻠﻬﻦ ﺗﺮﻛ ‪‬ﻬﻦ‪ ‬ﺍﻟﻨﺎﺱ‪ ،‬ﺇﺣﺪﺍﻫﻦ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺛﻼ ﹸ‬ ‫ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻣﺜﻞ ﺍﻟﺘﺴﻠﻴﻢ ﰲ ﺍﻟﺼﻼﺓ)‪ ،(٨٥٤‬ﺫﻛﺮﳘﺎ ﺍﻟﺒﻴﻬﻘﻲ‪ .‬ﻭﻟﻜﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬ ‫ﻣﺴﻠﻢ ﺍﻟﻌﺒﺪﻱ ﺍﳍﺠﺮﻱ‪ ،‬ﺿﻌﻔﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺃﺑﻮ ﺣﺎﰎ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﻫﺬﺍ‪ ،‬ﻗﺪ‬ ‫ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻛﺘﺎﺏ ﺣﺮﻣﻠﺔ ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻨﻪ ﻭﻗﺎﻝ‪ :‬ﻛﺒ‪‬ﺮ ﻋﻠﻴﻬﺎ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﰒ ﻗﺎﻡ ﺳﺎﻋﺔ‪،‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج‬ ‫ﻓﺴﺒ‪‬ﺢ ﺑﻪ ﺍﻟﻘﻮ ‪‬ﻡ ﻓﺴﻠﻢ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻛﻨﺘﻢ ﺗﺮﻭﻥ ﺃﻥ ﺃﺯﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻊ‪ ،‬ﻭﻗﺪ ﺭﺃﻳ ‪‬‬ ‫ﻛﱪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﰒ ﺳﻠﹶﻢ ﻋﻦ ﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ‪ .‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﶈﺎﺭﰊ ﻋﻨﻪ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﰒ ‪‬ﺳﻠﱠ ‪‬ﻢ ﻋﻦ ﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ)‪.(٨٥٥‬‬ ‫ﱯ‬ ‫ﻭﺫِﻛﺮ ﺍﻟﺴﻼﻡ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﴰﺎﻟﻪ ﺍﻧﻔﺮﺩ ‪‬ﺎ ﺷﺮﻳﻚ ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﰒ ﻋﺰﺍﻩ ﻟﻠﻨ ‪‬‬ ‫ج ﰲ ﺍﻟﺘﻜﺒﲑ ﻓﻘﻂ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺘﻜﺒﲑ ﻭﻏﲑﻩ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﺍﳌﻌﺮﻭﻑ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺃﻭﰱ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻠﻢ ﻭﺍﺣﺪﺓ‪ ،‬ﺫﻛﺮﻩ‬ ‫ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﺃﺗﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺗﺴﻠﻴﻤﺘﲔ؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﻋﻦ ﺳﺘﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ‬ ‫ﻳﺴﻠﻤﻮﻥ ﺗﺴﻠﻴﻤ ﹰﺔ ﻭﺍﺣﺪﺓ ﺧﻔﻴﻔ ﹰﺔ ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻓﺬﻛﺮ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺑﺎ ﻫﺮﻳﺮﺓ‪،‬‬ ‫ﻭﻭﺍﺛِﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺃﻭﰱ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ .‬ﻭﺯﺍﺩ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬ ‫)‪ (٨٥٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(٧٢/٢‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٣٦٠/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٤/٤‬‬ ‫)‪ (٨٥٣‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٤٣/٤‬‬ ‫)‪ (٨٥٤‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٤٣/٤‬‬ ‫)‪ (٨٥٥‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٠٣‬‬


‫‪٢٩٤‬‬ ‫ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﺎ ﺃﻣﺎﻣﺔ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ‪ ،‬ﻓﻬﺆﻻﺀ ﻋﺸﺮﺓ ﻣﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺃﺑﻮ ﺃﻣﺎﻣﺔ ﺃﺩﺭﻙ ﺍﻟﻨﱯ ج‪ ،‬ﻭﲰﺎﻩ ﺑﺎﺳﻢ ﺟﺪﻩ ﻷﻣﻪ ﺃﰊ ﺃﻣﺎﻣﺔ‪ :‬ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ‪،‬‬ ‫ﻭﻫﻮ ﻣﻌﺪﻭﺩ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺗﺮﻓﻊ ﻟﻸﺛﺮ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﰲ ﻛﻞ ﺗﻜﺒﲑﺓ ﻛﺒ‪‬ﺮﻫﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻗﺎﺋﻢ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻳﺮﻳﺪ ﺑﺎﻷﺛﺮ ﻣﺎ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺃ‪‬ﻤﺎ ﻛﺎﻧﺎ ﻳﺮﻓﻌﺎﻥ‬ ‫ﺃﻳﺪﻳﻬﻤﺎ ﻛﻠﻤﺎ ﻛﺒ‪‬ﺮﺍ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ)‪ (٨٥٦‬ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﰲ ﺃﻭﻝ‬ ‫ﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﻳﻀﻊ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ‪.‬‬ ‫ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫ‪‬ﺮﻳﺮﺓ‪)،‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻳﺪﻩ‬ ‫ﺍﻟﻴﺴﺮﻯ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ(‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﺑﻴﺰﻳﺪ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﺮﻫﺎﻭﻯ)‪.(٨٥٧‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﻘﱪ)‪ ،(٨٥٨‬ﻓﺼﻠﻰ‬ ‫ﻣﺮﺓ ﻋﻠﻰ ﻗﱪ ﺑﻌﺪ ﻟﻴﻠﺔ‪ ،‬ﻭﻣﺮﺓ ﺑﻌﺪ ﺛﻼﺙ)‪ ،(٨٥٩‬ﻭﻣﺮﺓ ﺑﻌﺪ ﺷﻬﺮ)‪ ،(٨٦٠‬ﻭﱂ ﻳ‪‬ﻮﻗﺖ ﰲ ﺫﻟﻚ‬ ‫ﻭﻗﺘﹰﺎ‪.‬‬ ‫ﻚ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘﱪ؟! ﻭﻳ‪‬ﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ج‪ ،‬ﻛﺎﻥ‬ ‫ﻗﺎﻝ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻣﻦ ﻳﺸ ‪‬‬ ‫ﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺍﳉﻨﺎﺯﺓﹸ‪ ،‬ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﻘﱪ ﻣﻦ ﺳﺘﺔ ﺃﻭﺟﻪ ﹸﻛﻠﹸﻬﺎ ِﺣﺴ‪‬ﺎﻥ‪ ،‬ﻓﺤ ‪‬ﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺼﻼﺓ‬ ‫ﻋﻠﻰ ﺍﻟﻘﱪ ﺑﺸﻬﺮ‪ ،‬ﺇﺫ ﻫﻮ ﺃﻛﺜﺮ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﺻﻠﻰ ﺑﻌﺪﻩ‪ ،‬ﻭﺣﺪ‪‬ﻩ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﱄ ﺇﺫﺍ‬ ‫ﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻤﺎ ﺍﻟﻠﹼﻪ ﺇﻻ ﻟِﻠﻮ ﱢ‬ ‫ﺭﲪﻪ ﺍﷲ‪ ،‬ﲟﺎ ﺇﺫﺍ ﱂ ‪‬ﻳْﺒ ﹶﻞ ﺍﳌﻴﺖ‪ ،‬ﻭﻣﻨﻊ ﻣﻨﻬﺎ ﻣﺎﻟ ‪‬‬ ‫ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ‪.‬‬ ‫ﻂ ﺍﳌﺮﺃﺓ)‪.(٨٦١‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮ ‪‬ﻡ ﻋﻨﺪ ﺭﺃﺱ ﺍﻟﺮﺟﻞ ‪‬ﻭ ‪‬ﻭ ْﺳ ِ‬ ‫)‪ (٨٥٦‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٤٤/٤‬‬ ‫)‪ (٨٥٧‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪ ،(٣٨/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(١٠٧٧‬‬ ‫)‪ (٨٥٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٥٢/٣‬ﻭﻣﺴﻠﻢ )‪.(٩٥٤‬‬ ‫)‪ (٨٥٩‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٧/٤‬‬ ‫)‪ (٨٦٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٤٨/٤‬‬ ‫)‪ (٨٦١‬ﻭﻓﻴﻪ ﺣﺪﻳﺜﻨﺎﻥ ﺍﻷﻭﻝ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٩٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٣٤‬ﻭﺍﻟﻄﺤﺎﻭﻱ‬ ‫)‪ ،(٢٨٣/١‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ،(٢١٤٩‬ﻭﺃﲪﺪ )‪ .(٢٠٤ ،١١٨/٣‬ﻭﺍﻟﺜﺎﱐ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬

‫=‬


‫‪٢٩٥‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﻄﻔﻞ‪ ،‬ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺍﻟ ﱢﻄﻔﹾﻞ ‪‬ﻳﺼ‪‬ﻠﻰ‬ ‫‪‬ﻋﹶﻠْﻴ ِﻪ()‪.(٨٦٢‬‬ ‫ﻭﰲ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( ﻣﺮﻓﻮﻋﺎﹰ‪) ،‬ﺻﻠﹸﻮﺍ ﻋﻠﻰ ﹶﺃ ﹾﻃﻔﹶﺎِﻟﻜﹸﻢ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ِﻣ ْﻦ‬ ‫ﹶﺃﻓﹾﺮﺍ ِﻃﻜﹸﻢ()‪.(٨٦٣‬‬ ‫ﺠﺐ‪ ‬ﺃﻥ ﻳ‪‬ﺼﻠﻰ ﻋﻠﻰ ﺍﻟﺴ‪‬ﻘﻂ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ‬ ‫ﺖ ﺃﲪﺪ‪ :‬ﻣﱴ ‪‬ﻳ ِ‬ ‫ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﺒﺪﺓ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﺃﺗﻰ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻷﻧﻪ ﻳ‪‬ﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﺖ‪ :‬ﻓﺤﺪﻳﺚ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ )ﺍﻟﻄﻔﻞ ﻳ‪‬ﺼﻠﻰ ﻋﻠﻴﻪ(؟ ﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ ﻣﺮﻓﻮﻉ‪،‬‬ ‫ﻗﻠ ‪‬‬ ‫ﺖ‪ :‬ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺑﻴﺎ ﹸﻥ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ ﻭﻻ ﻏﲑﻫﺎ؟ ﻗﺎﻝ‪ :‬ﻗﺪ ﻗﺎﻟﻪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪.‬‬ ‫ﻗﻠ ‪‬‬ ‫ﱯ ج ﻋﻠﻰ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻮﻡ ﻣﺎﺕ؟ ﻗﻴﻞ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﰲ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﺻﻠﻰ ﺍﻟﻨ ‪‬‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺮﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻣﺎﺕ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺑﻦ‬ ‫ﺍﻟﻨﱯ ج ﻭﻫﻮ ﺍﺑﻦ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺷﻬﺮﺍﹰ‪ ،‬ﻓﻠﻢ ﻳﺼﻠ ِﻰ ﻋﻠﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج)‪.(٨٦٤‬‬ ‫ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﲏ ﺃﰊ ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‬ ‫ﺣﺪ‪‬ﺛﲏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻋﻦ ﻋﻤﺮﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪...‬‬ ‫ﻓﺬﻛﺮﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻨﻜﺮ ﺟﺪﺍﹰ‪ ،‬ﻭﻭﻫ‪‬ﻰ ﺍﺑ ‪‬ﻦ ﺇﺳﺤﺎﻕ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﻭﻗﺮﺉ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﺣﺪ‪‬ﺛﲏ ﺃﰊ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ ﺃﺳﻮﺩ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺣﺪ‪‬ﺛﻨﺎ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ‪ ،‬ﻋﻦ ﻋﺎﻣﺮ‪ ،‬ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺻﻠﱠﻰ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﹼﻪ ج ﻋﻠﻰ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﺎﺕ ﻭﻫﻮ ﺍﺑ ‪‬ﻦ ﺳﺘﺔ ﻋﺸﺮ ﺷﻬﺮﺍ)‪.(٨٦٥‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﻟﺒﻬﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﳌﺎ ﻣﺎﺕ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺑﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج‪ ،‬ﺻﻠﱠﻰ ﻋﻠﻴﻪ‬ ‫=‬ ‫)‪ ،(١٦٢/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٩٦٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٩٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٧١ ،٧٠/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫)‪ ،(١٠٣٥‬ﻭﺃﲪﺪ )‪ ،(١٩ ،١٤/٥‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪.(٩٠٢‬‬ ‫)‪ (٨٦٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٥٢ ،٢٤٨ ،٢٤٧/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٨٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٥٦ ،٥٥/٤‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٣١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٠٧ ،١٤٨١‬‬ ‫)‪ (٨٦٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٠٩‬‬ ‫)‪ (٨٦٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٨٧‬ﻭﺃﲪﺪ )‪.(٢٦٧/١‬‬ ‫)‪ (٨٦٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٢٨٣/٤‬‬


‫‪٢٩٦‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺍﳌﻘﺎﻋﺪ)‪ (٨٦٦‬ﻭﻫﻮ ﻣﺮﺳﻞ‪ ،‬ﻭﺍﻟﺒﻬﻲ ﺍﲰﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻳﺴﺎﺭ ﻛﻮﰲ‪.‬‬ ‫ﻭﺫﻛﺮ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﱠﻰ ﻋﻠﻰ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻫﻮ ﺍﺑ ‪‬ﻦ ﺳﺒﻌﲔ‬ ‫ﻟﻴﻠﺔ)‪ (٨٦٧‬ﻭﻫﺬﺍ ﻣﺮﺳﻞ ﻭﻫﻢ ﻓﻴﻪ ﻋﻄﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻛﺎﻥ ﲡﺎﻭﺯ ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﺚ‬ ‫ﺱ ﰲ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻊ ﺻﺤ ﹶﺔ ﺣﺪﻳ ِ‬ ‫ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑ‪‬ﻩ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﻩ ﺍﳌﺮﺍﺳﻴﻞﹸ‪ ،‬ﻣﻊ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ‪ ،‬ﻳﺸ ‪‬ﺪ‬ ‫ﺚ ﺍﻟﱪﺍﺀ ﲜﺎﺑﺮ ﺍﳉﻌﻔﻲ‪ ،‬ﻭﺿﻌﻒ ﻫﺬﻩ ﺍﳌﺮﺍﺳﻴﻞ‬ ‫ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺿﻌ‪‬ﻒ ﺣﺪﻳ ﹶ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺃﺻﺢ ﻣﻨﻬﺎ‪.‬‬ ‫ﰒ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﰲ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﱂ ﻳ‪‬ﺼ ﱢﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔ ﹲﺔ‪ :‬ﺍﺳﺘﻐﲎ‬ ‫ﺑﺒﻨﻮﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﹸﻗﺮْﺑﺔ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻫﻲ ﺷﻔﺎﻋﺔ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﻐﲎ ﺍﻟﺸﻬﻴﺪ ﺑﺸﻬﺎﺩﺗﻪ‬ ‫ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﻳﻮﻡ ﻛﺴﻔﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺎﺷﺘﻐﻞ ﺑﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ‬ ‫ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ﺻﻠﱢﻲ‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔ ﹲﺔ‪ :‬ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺒﺎﺷﺮﻫﺎ ﺑﻨﻔﺴﻪ ﻻﺷﺘﻐﺎﻟﻪ ﺑﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﱂ ﻳ‪‬ﺼﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻟﺖ ﻓﺮﻗﺔ‪:‬‬ ‫ﺭﻭﺍﻳﺔ ﺍﳌﺜﺒﺖ ﺃﻭﱃ‪ ،‬ﻷﻥ ﻣﻌﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻨﻔﻲ ﻭﺍﻹِﺛﺒﺎﺕ‪ ،‬ﹸﻗﺪ‪‬ﻡ ﺍﻹِﺛﺒﺎﺕ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﺼﻠﱢﻲ ﻋﻠﻰ ﻣ‪‬ﻦ ﻗﺘﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻋﻠﻰ ‪‬ﻣ ْﻦ ﹶﻏﻞﱠ ﻣﻦ‬ ‫ﺍﻟﻐﻨﻴﻤ ﹸﺔ)‪.(٨٦٨‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻘﺘ‪‬ﻮ ِﻝ ﺣﺪﺍﹰ‪ ،‬ﻛﺎﻟﺰﺍﱐ ﺍﳌﺮﺟﻮﻡ‪ ،‬ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ج‬ ‫ﺻﻠﻰ ﻋﻠﻰ ﺍﳉﻬﻨﻴﺔ ﺍﻟﱵ ﺭﲨﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺗ‪‬ﺼﻠﱢﻲ ﻋﻠﻴﻬﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻭﻗﺪ ‪‬ﺯ‪‬ﻧﺖْ؟ ﻓﻘﺎﻝ‪:‬‬ ‫ﺕ ‪‬ﺗ ْﻮ‪‬ﺑ ﹰﺔ‬ ‫ﲔ ﻣِﻦ ﺃ ْﻫ ِﻞ ﺍ ﹶﳌﺪِﻳ‪‬ﻨ ِﺔ ﹶﻟ ‪‬ﻮ ِﺳ ‪‬ﻌﺘْﻬﻢ‪ ،‬ﻭﻫ‪‬ﻞ ‪‬ﻭ ‪‬ﺟ ْﺪ ‪‬‬ ‫ﺖ ﺑﲔ ‪‬ﺳْﺒ ِﻌ ‪‬‬ ‫ﺴ ‪‬ﻤ ْ‬ ‫ﺖ ‪‬ﺗ ْﻮ‪‬ﺑ ﹰﺔ ﻟﻮ ﻗﹸ ِ‬ ‫)ﹶﻟ ﹶﻘ ْﺪ ﺗ‪‬ﺎ‪‬ﺑ ْ‬ ‫)‪ (٨٦٦‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣١٨٨‬‬ ‫)‪ (٨٦٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٨٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٩/٤‬‬ ‫)‪ (٨٦٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٩٧٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٦٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥٢٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٦٦/٤‬‬ ‫ﻭﺍﳊﺎﻛﻢ )‪ ،(٣٦٤/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ،(٧٧٩‬ﻭﺃﲪﺪ )‪،٩٦ ،٩٤ ،٩٢ ،٩١ ،٨٧/٥‬‬ ‫‪.(١٠٧ ،١٠٢ ،٩٧‬‬


‫‪٢٩٧‬‬ ‫ﺴﻬ‪‬ﺎ ﷲ ﺗﻌﺎﱃ(‪ .‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ)‪.(٨٦٩‬‬ ‫ﺕ ِﺑ‪‬ﻨ ﹾﻔ ِ‬ ‫ﻀ ﹶﻞ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﺟ‪‬ﺎ ‪‬ﺩ ْ‬ ‫ﺃ ﹾﻓ ‪‬‬ ‫ﱯج‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﻗﺼﺔ ﻣﺎﻋِﺰ ﺑ ِﻦ ﻣﺎﻟﻚ ﻭﻗﺎﻝ‪ :‬ﻓﻘﺎ ﹶﻝ ﻟﻪ ﺍﻟﻨ ‪‬‬ ‫ﻒ ﻋﻠﻰ ﺍﻟﺰﻫﺮﻱ ﰲ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺛﺒﺘﻬﺎ ﳏﻤﻮ ‪‬ﺩ ﺑﻦ‬ ‫ﺻﻠﱠﻰ ‪‬ﻋﹶﻠْﻴ ِﻪ)‪ (٨٧٠‬ﻭﻗﺪ ﺍﺧﺘِﻠ ‪‬‬ ‫‪‬ﺧﻴْﺮﹰﺍ ‪‬ﻭ ‪‬‬ ‫ﻏﻴﻼﻥ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻨﻪ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﲦﺎﻧﻴﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮﻭﻫﺎ‪،‬‬ ‫ﻭﻫﻢ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﺬﹸﻫﻠﻲ‪ ،‬ﻭﻧﻮﺡ ﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻭﺍﳊﺴ ‪‬ﻦ ﺑﻦ ﻋﻠﻲ‪،‬‬ ‫ﻭﳏﻤ‪ ‬ﺪ ﺑﻦ ﺍﳌﺘﻮﻛﻞ‪ ،‬ﻭﺣ‪‬ﻤﻴﺪ ﺑﻦ ﺯﳒﻮﻳﻪ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺮﻣﺎﺩﻱ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﻗﻮﻝ ﳏﻤﻮﺩ ﺑﻦ ﻏﻴﻼﻥ‪ :‬ﺇﻧﻪ ﺻﻠﻰ ﻋﻠﻴﻪ‪ ،‬ﺧﻄﺄ ﻹِﲨﺎﻉ ﺃﺻﺤﺎﺏ ﻋﺒﺪ‬ ‫ﺍﻟﺮﺯﺍﻕ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﰒ ﺇﲨﺎﻉ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻫﺮﻱ ﻋﻠﻰ ﺧﻼﻓﻪ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻗﺼﺔ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ :‬ﻣﺎ ﺍﺳﺘﻐﻔﺮ ﻟﻪ ﻭﻻ‬ ‫‪‬ﺳﺒ‪‬ﻪ‪ ،‬ﻭﻗﺎﻝ ﺑ‪‬ﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ‪ :‬ﺇﻧﻪ ﻗﺎﻝ‪) :‬ﺍ ْﺳ‪‬ﺘ ْﻐﻔِﺮﻭﺍ ِﻟﻤ‪‬ﺎﻋِﺰ ﺑﻦ ﻣ‪‬ﺎﻟِﻚ(‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﹶﻏ ﹶﻔ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻚ‪ .‬ﺫﻛﺮﳘﺎ ﻣﺴﻠﻢ)‪ .(٨٧١‬ﻭﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﻓﺼﻠﱠﻰ ﻋﻠﻴﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻫﻮ‬ ‫ِﻟﻤ‪‬ﺎ ِﻋ ِﺰ ْﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫)‪(٨٧٢‬‬ ‫ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻌﻠﱠﻞ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﺮﺯﺓ ﺍﻷﺳﻠﻤﻲ‪ :‬ﱂ ﻳ‪‬ﺼ ﱢﻞ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ج‪ ،‬ﻭﱂ‬ ‫ﻳﻨ ‪‬ﻪ ﻋ ِﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪.(٨٧٣‬‬ ‫ﺚ ﻣﺎﻋﺰ‪ ،‬ﺇﻣﺎ ﺃﻥ‬ ‫ﺖ‪ :‬ﺣﺪﻳﺚ ﺍﻟﻐﺎﻣﺪﻳﺔ‪ ،‬ﱂ ﳜﺘﻠﻒ ﻓﻴﻪ ﺃﻧﻪ ﺻﻠﱠﻰ ﻋﻠﻴﻬﺎ)‪ .(٨٧٤‬ﻭﺣﺪﻳ ﹸ‬ ‫ﻗﻠ ‪‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ .‬ﻫﻲ ﺩﻋﺎﺅ‪‬ﻩ ﻟﻪ ﺑﺄﻥ ﻳ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟﻠﹼﻪ ﻟﻪ‪ ،‬ﻭﺗﺮ ‪‬ﻙ‬ ‫ﺖ‬ ‫ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻫﻲ ﺗﺮﻛﻪ ﺍﻟﺼﻼ ﹶﺓ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﺗﺄﺩﻳﺒﹰﺎ ﻭﲢﺬﻳﺮﺍﹰ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺗﻌﺎﺭﺿ ْ‬ ‫ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻋ ِﺪ ﹶﻝ ﻋﻨﻪ ﺇﱃ ﺣﺪﻳﺚ ﺍﻟﻐﺎﻣِﺪﻳﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺻﻠﱠﻰ ﻋﻠﻰ ﻣﻴﺖ‪ ،‬ﺗﺒِﻌﻪ ﺇﱃ ﺍﳌﻘﺎﺑﺮ ﻣﺎﺷﻴﹰﺎ ﺃﻣﺎﻣﻪ‪.‬‬ ‫ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﺳﻨﺔ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣِﻦ ﺑﻌﺪﻩ‪ ،‬ﻭﺳ ‪‬ﻦ ﳌﻦ ﺗﺒﻌﻬﺎ ﺇﻥ ﻛﺎﻥ ﺭﺍﻛﺒﹰﺎ ﺃﻥ‬ ‫)‪ (٨٦٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(١٦٩٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٤٣٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٤٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٥١/٤‬‬ ‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٤٠ ،٤٣٧ ،٤٣٥ ،٤٣/٤‬‬ ‫)‪ (٨٧٠‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١١٥/١٢‬‬ ‫)‪ (٨٧١‬ﻣﺴﻠﻢ )‪.(١٦٩٥) ،(١٦٩٤‬‬ ‫)‪ (٨٧٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٨٧٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣١٨٦‬‬ ‫)‪ (٨٧٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٢٣)(١٦٩٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٤٤٤٢‬‬


‫‪٢٩٨‬‬ ‫ﻳﻜﻮﻥ ﻭﺭﺍﺀﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺷﻴﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻬﺎ‪ ،‬ﺇﻣ‪‬ﺎ ﺧﻠﻔﻬﺎ‪ ،‬ﺃﻭ ﺃﻣﺎﻣﻬﺎ‪ ،‬ﺃﻭ ﻋﻦ‬ ‫ﳝﻴﻨﻬﺎ‪ ،‬ﺃﻭ ﻋﻦ ﴰﺎﳍﺎ‪ .‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺑﺎﻹِﺳﺮﺍﻉ ‪‬ﺎ‪ ،‬ﺣﱴ ﺇﻥ ﻛﺎﻧﻮﺍ ﻟﻴ‪‬ﺮ ‪‬ﻣﻠﹸﻮﻥ ‪‬ﺎ ‪‬ﺭ ‪‬ﻣﻼﹰ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺱ ﺍﻟﻴﻮ ‪‬ﻡ ﺧ‪‬ﻄﻮﺓ ﺧ‪‬ﻄﻮﺓ‪ ،‬ﻓﺒﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ﳐﺎﻟِﻔﺔ ﻟﻠﺴﻨﺔ‪ ،‬ﻭﻣﺘﻀﻤ‪‬ﻨﺔ ﻟﻠﺘﺸﺒ‪‬ﻪ ﺑﺄﻫﻞ‬ ‫ﺩﺑﻴﺐ ﺍﻟﻨﺎ ِ‬ ‫ﻁ ﻋﻠﻰ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻟﻘﺪ ﺭﺃﻳﺘﻨﺎ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻳﺮﻓﻊ ﺍﻟﺴﻮ ﹶ‬ ‫ﻼ)‪.(٨٧٥‬‬ ‫ﻭﳓ ‪‬ﻦ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ‪‬ﻧ ْﺮﻣ‪‬ﻞﹸ ﺭﻣ ﹰ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‪ :‬ﺳﺄﻟﻨﺎ ﻧﺒﻴﻨﺎ ج ﻋﻦ ﺍﳌﺸﻲ ﻣﻊ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻣﺎ‬ ‫ﺐ( ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ)‪ (٨٧٦‬ﻭﻛﺎﻥ ﳝﺸﻲ ﺇﺫﺍ ﺗ‪‬ﺒ ‪‬ﻊ ﺍﳉﻨﺎﺯﺓ ﻭﻳﻘﻮﻝ )ﱂ ﺃﻛﹸﻦ‬ ‫ﺩ‪‬ﻭ ﹶﻥ ﺍﳋﹶﺒ ِ‬ ‫)‪(٨٧٧‬‬ ‫ﺐ ﻭﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ ‪‬ﻳﻤْﺸﻮﻥ( ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺼﺮﻑ ﻋﻨﻬﺎ‪ ،‬ﻓﺮﺑ‪‬ﻤﺎ ﻣﺸﻰ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﺭﻛِﺐ‪.‬‬ ‫ﻷَﺭ ﹶﻛ ‪‬‬ ‫ﺠِﻠﺴ‪‬ﻮﺍ‬ ‫ﳉﻨ‪‬ﺎﺯ‪‬ﺓ‪ ،‬ﻓﻼ‪ :،‬ﺗ ْ‬ ‫ﺲ ﺣﱴ ﺗ‪‬ﻮﺿﻊ‪ ،‬ﻭﻗﺎﻝ )ﺇﺫﺍ ‪‬ﺗﺒِﻌﺘ‪‬ﻢ ﺍ ِ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ‪‬ﺗﺒِﻌﻬﺎ‪ ،‬ﱂ ﳚِﻠ ْ‬ ‫ﺣﱴ ﺗﻮﺿ ‪‬ﻊ()‪.(٨٧٨‬‬ ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ‪ :‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﻭﺿﻌ‪‬ﻬﺎ ﺑﺎﻷﺭﺽ‪ .‬ﻗﻠﺖ‪ :‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ‪ :‬ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﺳﻬﻴﻞ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻓﻴﻪ‬ ‫ﺤ ِﺪ(‪.‬‬ ‫ﺿ ‪‬ﻊ ﰲ ﺍﻟﻠﱠ ْ‬ ‫ﺿ ‪‬ﻊ ﺑﺎﻷَﺭﺽ( ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻋﻦ ﺳﻬﻴﻞ ﻭﻗﺎﻝ‪) :‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﻮ ‪‬‬ ‫) ‪‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﻮ ‪‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺳﻔﻴﺎﻥ ﺃﺣﻔ ﹸ‬ ‫ﻆ ﻣﻦ ﺃﰊ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ‬ ‫ﺍﻟﺼﺎﻣﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻡ ﰲ ﺍﳉﻨﺎﺯﺓ ﺣﱴ ﺗﻮﺿ ‪‬ﻊ ﰲ ﺍﻟﻠﺤﺪ)‪ (٨٧٩‬ﻟﻜﻦ ﰲ‬ ‫ﻱ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻻ ﻳ‪‬ﺘﺎﺑﻊ‬ ‫ﺇﺳﻨﺎﺩﻩ ﺑِﺸ ‪‬ﺮ ﺑﻦ ﺭﺍﻓﻊ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮ ‪‬‬ ‫ﻋﻠﻰ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﺣﺪﺙ ﲟﻨﺎﻛﲑ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ‬ ‫ﺑﺎﻟﻘﻮﻱ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣِﺒﺎﻥ‪ :‬ﻳﺮﻭﻱ ﺃﺷﻴﺎﺀ ﻣﻮﺿﻮﻋﺔ ﻛﺄﻧﻪ ﺍﳌﺘﻌﻤ‪ ‬ﺪ ﳍﺎ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﻭﺳﻨﺘﻪ ج ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣﻴﺖ ﻏﺎﺋﺐ‪.‬‬ ‫)‪ (٨٧٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٨٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٤٣/٤‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ،(٨٨٣‬ﻭﺃﲪﺪ )‪،(٣٨ ،٣٦/٥‬‬ ‫ﻭﺍﻟﻄﺤﺎﻭﻱ )‪.(٢٧٦/١‬‬ ‫)‪ (٨٧٦‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٩٢ ،٤١٩ ،٤١٥ ،٣٩٤/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ,(١٠١١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(٣١٨٤‬‬ ‫)‪ (٨٧٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣١٧٧‬‬ ‫)‪ (٨٧٨‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٤٣/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٩٥٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٣١٧٣‬‬ ‫)‪ (٨٧٩‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٧٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٢٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٤٥‬‬


‫‪٢٩٩‬‬ ‫ﻓﻘﺪ ﻣﺎﺕ ﺧﻠﻖ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﹸﻏﻴ‪‬ﺐ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺼ ﱢﻞ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺻﺢ ﻋﻨﻪ‪ :‬ﺃﻧﻪ‬ ‫ﺻﻠﱠﻰ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺷﻲ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﳌﻴﺖ)‪ ،(٨٨٠‬ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺛﻼﺛﺔ ﻃﺮﻕ‪،‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺗﺸﺮﻳ ‪‬ﻊ ﻣﻨﻪ‪ ،‬ﻭﺳﻨ ﹲﺔ ﻟﻸﻣﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻛﻞ ﻏﺎﺋﺐ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺲ ﺫﻟﻚ‬ ‫ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ‪ :‬ﻫﺬﺍ ﺧﺎﺹ ﺑﻪ‪ ،‬ﻭﻟﻴ ‪‬‬ ‫ﻟﻐﲑﻩ‪ ،‬ﻗﺎﻝ ﺃﺻﺤﺎﺑ‪‬ﻬﻤﺎ‪ :‬ﻭﻣِﻦ ﺍﳉﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺭ‪‬ﻓ ‪‬ﻊ ﻟﻪ ﺳﺮﻳﺮ‪‬ﻩ ﻓﺼﻠﱠﻰ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺮﻯ‬ ‫ﺻﻼﺗ‪‬ﻪ ﻋﻠﻰ ﺍﳊﺎﺿﺮ ﺍﳌﺸﺎﻫ‪‬ﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﻦ ﺍﻟﺒﻌﺪ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺇﻥ ﱂ ﻳﺮﻭﻩ‪،‬‬ ‫ﻓﻬﻢ ﺗﺎﺑﻌﻮﻥ ﻟﻠﻨﱯ ج ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﺃﻧﻪ ﱂ ﻳ‪‬ﻨﻘﹶﻞ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ‬ ‫ﻋﻠﻰ ﻛ ﱢﻞ ﺍﻟﻐﺎﺋﺒﲔ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﺗﺮﻛﹸﻪ ﺳﻨﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻓِﻌﻠﻪ ‪‬ﺳ‪‬ﻨﺔﹲ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻷﺣﺪ ﺑﻌﺪﻩ ﺇﱃ ﺃﻥ‬ ‫ﻳ‪‬ﻌﺎﻳﻦ ﺳﺮﻳﺮ ﺍﳌﻴﺖ ﻣﻦ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﻭﻳ‪‬ﺮﻓﻊ ﻟﻪ ﺣﱴ ﻳ‪‬ﺼﱢﻠ ‪‬ﻲ ﻋﻠﻴﻪ‪ ،‬ﹶﻓﻌ‪ِ‬ﻠ ‪‬ﻢ ﺃﻥ ﺫﻟﻚ‬ ‫ﳐﺼﻮﺹ ﺑﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻠﻴﺜﻲ ﻭﻫﻮ ﻏﺎﺋﺐ)‪،(٨٨١‬‬ ‫ﻭﻟﻜﻦ ﻻ ﻳﺼﺢ‪ ،‬ﻓﺈﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﺍﻟﻌﻼﺀ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﺑﻦ ﺯﻳﺪ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪:‬‬ ‫)‪(٨٨٢‬‬ ‫ﻛﺎﻥ ﻳﻀﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺭﻭﺍﻩ ﳏﺒﻮﺏ ﺑﻦ ﻫﻼﻝ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﻣﻴﻤﻮﻧﺔ ﻋﻦ ﺃﻧﺲ‬ ‫ﻱ‪ :‬ﻻ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭ ‪‬‬ ‫ﺐ ﺇﻥ ﻣﺎﺕ ﺑﺒﻠﺪ ﱂ ﻳ‪‬ﺼ ﹼﻞ ﻋﻠﻴﻪ‬ ‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﻐﺎﺋ ‪‬‬ ‫ﻓﻴﻪ‪ ،‬ﺻ‪‬ﱢﻠ ‪‬ﻲ ﻋﻠﻴﻪ ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻛﻤﺎ ﺻﻠﱠﻰ ﺍﻟﻨﱯ ج ﻋﻠﻰ ﺍﻟﻨﺠﺎﺷﻲ‪ ،‬ﻷﻧﻪ ﻣﺎﺕ ﺑﲔ ﺍﻟﻜﻔﺎﺭ‬ ‫ﺚ ﻣﺎﺕ‪ ،‬ﱂ ﻳ‪‬ﺼ ﱠﻞ ﻋﻠﻴﻪ ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻷﻥ ﺍﻟﻔﺮﺽ‬ ‫ﻭﱂ ﻳ‪‬ﺼ ﱠﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺻﱢﻠ ‪‬ﻲ ﻋﻠﻴﻪ ﺣﻴ ﹸ‬ ‫ﻗﺪ ﺳﻘﻂ ﺑﺼﻼﺓ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻨﱯ ج‪ ،‬ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﺗﺮﻛﻪ‪ ،‬ﻭﻓِﻌﻠﹸﻪ‪ ،‬ﻭﺗﺮﻛﹸﻪ‬ ‫ﺳﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﻣﻮﺿﻊ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﻣﻮﺿﻊ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪ ،‬ﻭﺍﻷﻗﻮﺍﻝ ﺛﻼﺛﺔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ‪،‬‬ ‫ﻭﺃﺻﺤﻬﺎ‪ :‬ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞﹸ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻣﻄﻠﻘﹰﺎ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺻﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻡ ﻟﻠﺠﻨﺎﺯﺓ ﳌﺎ ﻣﺮ‪‬ﺕ ﺑﻪ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ﺑﺎﻟﻘﻴﺎ ِﻡ ﳍﺎ‪ ،‬ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﻌﺪ‪،‬‬

‫)‪ (٨٨٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٦٣/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٩٥١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٠٤‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪،(٢٣٠٠‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥٣٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٧٠/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(١٠٢٢‬‬ ‫)‪ (٨٨١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٥٠/٤‬‬ ‫)‪ (٨٨٢‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(٥١/٤‬‬


‫‪٣٠٠‬‬ ‫ﻒ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺍﻟﻘﻴﺎ ‪‬ﻡ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﺍﻟﻘﻌﻮ ‪‬ﺩ ﺁﺧﺮ ﺍﻷﻣﺮﻳﻦ)‪ ،(٨٨٣‬ﻭﻗﻴﻞ‪ .‬ﺑﻞ ﺍﻷﻣﺮﺍﻥ‬ ‫ﻓﺎ ْﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﺟﺎﺋﺰﺍﻥ‪ ،‬ﻭﻓِﻌﻠﹸﻪ ﺑﻴﺎﻥ ﻟﻼﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺗﺮﻛﹸﻪ ﺑﻴﺎﻥ ﻟﻠﺠﻮﺍﺯ‪ ،‬ﻭﻫﺬﺍ ﺃﻭﱃ ﻣﻦ ﺍﺩﻋﺎﺀ ﺍﻟﻨﺴﺦ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺃ ﱠﻻ ﻳﺪﻓﻦ ﺍﳌﻴﺖ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸ‪‬ﻤﺲ‪ ،‬ﻭﻻ ﻋﻨﺪ ﻏﺮﻭﺑِﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﺣﲔ ‪‬ﻳﻘﹸﻮﻡ ﻗﺎﺋ ‪‬ﻢ ﺍﻟﻈﻬﲑﺓ)‪ (٨٨٤‬ﻭﻛﹶﺎ ﹶﻥ ﻣِﻦ ﻫﺪﻳﻪ ﺍﻟﻠﱠﺤ ‪‬ﺪ ﻭﺗﻌﻤﻴ ‪‬ﻖ ﺍﻟﻘﱪ ﻭﺗﻮﺳﻴﻌ‪‬ﻪ ﻣِﻦ ﻋِﻨﺪ ﺭﺃﺱ‬ ‫ﺴ ِﻢ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﺑِﺎﻟﱠﻠﻪِ‪،‬‬ ‫ﺖ ﰲ ﺍﻟﻘﱪ ﻗﺎﻝ )ﺑ ْ‬ ‫ﺍﳌﻴﺖ ﻭﺭﺟﻠﻴﻪ‪ ،‬ﻭﻳ‪‬ﺬﻛ ‪‬ﺮ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﻭﺿﻊ ﺍﳌ‪‬ﻴ ‪‬‬ ‫‪‬ﻭﻋ‪‬ﻠﻰ ِﻣﻠﱠ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﷲ(‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ِ) :‬ﺑﺴْﻢ ﺍﻟﹶﻠﻪِ‪ ،‬ﻭ‪‬ﰲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ِﻣﻠﱠ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﺍﻟﻠﱠ ِﻪ()‪.(٨٨٥‬‬ ‫ﻭﻳ‪‬ﺬﻛﺮ ﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﳛﺜﹸﻮﺍ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻰ ﻗﱪ ﺍﳌﻴﺖ ﺇﺫﺍ ﺩ‪ِ‬ﻓ ‪‬ﻦ ِﻣ ْﻦ ِﻗ‪‬ﺒ ﹶﻞ ﺭﺃﺳِﻪ‬ ‫ﺛﻼﺛﹰﺎ)‪.(٨٨٦‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ ﻗﺎﻡ ﻋﻠﻰ ﻗﱪﻩ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭ ‪‬ﺳﹶﺄ ﹶﻝ ﻟﻪ ﺍﻟﺘ‪‬ﺜﺒِﻴﺖ‪،‬‬ ‫ﺖ)‪.(٨٨٧‬‬ ‫ﺴﹶﺄﻟﹸﻮﺍ ﹶﻟﻪ‪ ‬ﺍﻟﺘ‪‬ﺜﺒِﻴ ‪‬‬ ‫ﻭﺃ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﻢ ﺃﻥ ‪‬ﻳ ْ‬ ‫ﻭﱂ ﻳﻜﻦ ﳚﻠِﺲ ﻳﻘﺮﺃ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻭﻻ ﻳ‪‬ﻠﻘﱢﻦ ﺍﳌﻴﺖ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ )ﻣﻌﺠﻤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ج‪ِ) :‬ﺇﺫﹶﺍ‬ ‫ﺱ ﹶﻗْﺒ ِﺮ ِﻩ ﹸﺛﻢ‪‬‬ ‫ﺏ ‪‬ﻋﻠﹶﻰ ﹶﻗْﺒ ِﺮﻩِ‪ ،‬ﻓﻠﻴﻘﻢ ﹶﺃﺣ‪‬ﺪﻛﻢ ‪‬ﻋﻠﹶﻰ ﺭ‪‬ﺃ ِ‬ ‫ﺴ ‪‬ﻮﻳْﺘ ‪‬ﻢ ﺍﻟ‪‬ﺘﺮ‪‬ﺍ ‪‬‬ ‫ﺕ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ْﻦ ِﺇ ْﺧﻮ‪‬ﺍِﻧﻜﹸﻢ ﹶﻓ ‪‬‬ ‫ﻣ‪‬ﺎ ‪‬‬ ‫ﺴﺘ‪‬ﻮﻱ ﻗﹶﺎﻋِﺪﺍﹰ‪،‬‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻪ‪ ‬ﻭ ﹶﻻ ﳚﻴﺐ‪ ،‬ﺛﱠﻢ ‪‬ﻳﻘﹸﻮﻝ‪ :‬ﻳﺎ ﻓﻼ ﹶﻥ ﺑ ‪‬ﻦ ﻓﻼﻧ‪‬ﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ‪‬ﻳ ْ‬ ‫ِﻟ‪‬ﻴﻘﹸ ﹾﻞ‪ :‬ﻳ‪‬ﺎ ﻓﹸﻼﻥ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻳ ْ‬ ‫ﺸﻌ‪‬ﺮﻭﻥﹶ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﻚ ﺍﷲ ﻭﹶﻟ ِﻜ ْﻦ ﹶﻻ ‪‬ﺗ ْ‬ ‫ﹸﺛﻢ‪ ‬ﻳﻘﹸﻮﻝ‪ :‬ﻳ‪‬ﺎ ﻓﹸﻼ ﹶﻥ ﺑ ‪‬ﻦ ﻓﹸﻼﻧ‪‬ﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳ‪‬ﻘﻮﻝﹸ‪ :‬ﺃﹶﺭﺷِﺪﻧ‪‬ﺎ ‪‬ﻳ ْﺮﺣ‪‬ﻤ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪْﻧﻴ‪‬ﺎ‪ :‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟ ‪‬ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃ ﹶﻥ ‪‬ﳏﻤ‪‬ﺪﹰﺍ ‪‬ﻋْﺒ ‪‬ﺪ ‪‬ﻩ‬ ‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺍ ﹾﺫ ﹸﻛ ْﺮ ﻣ‪‬ﺎ ‪‬ﺧ ‪‬ﺮ ْﺟ ‪‬‬ ‫ﻚ ‪‬ﺭﺿِﻴ ‪‬‬ ‫‪‬ﻭﺭ‪‬ﺳﻮﻟﹸﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺤﻤ‪‬ﺪ ‪‬ﻧِﺒ‪‬ﻴﺎﹰ‪ ،‬ﻭﺑِﺎﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺇﻣ‪‬ﺎﻣﺎﹰ‪ ،‬ﻓﺈ ﱠﻥ‬ ‫ﻼ ِﻡ ﺩِﻳﻨﺎﹰ‪ ،‬ﻭِﺑ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺑِﺎﻟﻠﱠ ِﻪ ‪‬ﺭ‪‬ﺑﺎﹰ‪ ،‬ﻭﺑﺎ ِﻹ ْﺳ ﹶ‬ ‫)‪ (٨٨٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٩٦٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥٤٤‬ﻭﺍﻟﻄﺤﺎﻭﻱ )‪ ،(٣٨٣/١‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ‬ ‫)‪.(١٥٠‬‬ ‫)‪ (٨٨٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٨٣١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٩٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٢/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(١٠٣٠‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥١٩‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ،(١٠٠١‬ﻭﺃﲪﺪ )‪.(١٥٢/٤‬‬ ‫)‪ (٨٨٥‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٤٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥٥٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢١٣‬ﻭﺃﲪﺪ )‪،٤٩٩٠‬‬ ‫‪ ،(٦١١١ ،٥٣٧٠ ،٥٢٣٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٥٥/٤‬‬ ‫)‪ (٨٨٦‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٦٥‬‬ ‫)‪ (٨٨٧‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٢١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٥٦/٤‬‬


‫‪٣٠١‬‬ ‫ﻣ‪‬ﻨﻜﹶﺮﹰﺍ ‪‬ﻭ‪‬ﻧﻜِﲑﹰﺍ ‪‬ﻳ ﹾﺄﺧ‪‬ﺬﹸ ﹸﻛﻞﱡ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣْﻨ ‪‬ﻬﻤ‪‬ﺎ ِﺑ‪‬ﻴ ِﺪ ﺻ‪‬ﺎ ِﺣِﺒ ِﻪ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺍْﻧ ﹶﻄﻠِﻖ ﺑِﻨﺎ ﻣ‪‬ﺎ ‪‬ﻧ ﹾﻘﻌ‪‬ﺪ ِﻋْﻨ ‪‬ﺪ ‪‬ﻣ ْﻦ‬ ‫ﻑ‬ ‫ﷲ! ﹶﻓِﺈ ﹾﻥ ﹶﻟ ْﻢ ﻳ‪‬ﻌ ِﺮ ْ‬ ‫ﺠ ‪‬ﻪ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻟ ﱢﻘ ‪‬ﻦ ‪‬ﺣﺠ‪‬ﺘﻪ‪ ،‬ﹶﻓﻴ‪‬ﻜﻮﻥﹸ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣﺠِﻴ ‪‬‬ ‫ﺴﺒ‪‬ﻪ ﺇﱃ ‪‬ﺣﻮ‪‬ﺍﺀ‪ :‬ﻳﺎ ﻓﹸﻼﻥ ﺑﻦ ‪‬ﺣﻮ‪‬ﺍﺀ()‪ .(٨٨٨‬ﻓﻬﺬﺍ ﺣﺪﻳﺚ ﻻ ﻳﺼﺢ ﺭﻓﻌ‪‬ﻪ‪،‬‬ ‫ﹸﺃﻣ‪‬ﻪ؟ ﻗﹶﺎﻝ‪ :‬ﹶﻓ‪‬ﻴْﻨ ِ‬ ‫ﺖ ﻳ ِﻘﻒ‪ ‬ﺍﻟﺮﺟ ﹸﻞ‬ ‫ﺖ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ :‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻳﺼﻨﻌﻮﻧﻪ ﺇﺫﺍ ﺩ‪ِ‬ﻓ ‪‬ﻦ ﺍﳌﻴ ‪‬‬ ‫ﻭﻟﻜﻦ ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠ ‪‬‬ ‫ﻭﻳﻘﻮﻝ‪ :‬ﻳﺎ ﻓﻼﻥ ﺑﻦ ﻓﻼﻧﺔ‪ ،‬ﺍﺫﻛﺮ ﻣﺎ ﻓﺎﺭﻗﺖ ﻋﻠﻴﻪ ﺍﻟﺪﻧﻴﺎ‪ :‬ﺷﻬﺎﺩ ِﺓ ﺃﹶﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ .‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﺖ ﺃﺣﺪﹰﺍ ﻓﻌﻞ ﻫﺬﺍ ﺇﻻ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ ،‬ﺣﲔ ﻣﺎﺕ ﺃﺑﻮ ﺍﳌﻐﲑﺓ‪ ،‬ﺟﺎﺀ ﺇﻧﺴﺎﻥ ﻓﻘﺎ ﹶﻝ ﺫﻟﻚ‪،‬‬ ‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳌﻐﲑﺓ ﻳﺮﻭﻱ ﻓﻴﻪ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﻣﺮﱘ‪ ،‬ﻋﻦ ﺃﺷﻴﺎﺧﻬﻢ‪ ،‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ‪،‬‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻴﺎﺵ ﻳﺮﻭﻱ ﻓﻴﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻳﺮﻳﺪ ﺣﺪﻳﺚ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺃﰉ ﺃﻣﺎﻣﺔ‪.‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺭﺍﺷﺪ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﺿﻤﺮﺓ ﺑﻦ ﺣﺒﻴﺐ‪،‬‬ ‫ﺱ ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻧﻮﺍ‬ ‫ﻱ ﻋﻠﻰ ﺍﳌﻴ‪‬ﺖ ﻗﱪ‪‬ﻩ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺣﻜﻴﻢ ﺑﻦ ﻋﻤﲑ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﺳ‪ ‬ﻮ ‪‬‬ ‫ﺤﺒ‪‬ﻮﻥ ﺃﻥ ﻳ‪‬ﻘﺎﻝ ﻟﻠﻤﻴﺖ ﻋﻨﺪ ﻗﱪﻩ‪ :‬ﻳﺎ ﻓﻼ ﹸﻥ! ﻗﻞ‪ :‬ﻻ ﺇﻟﻪ ﺇ ﹼﻻ ﺍﻟﻠﹼﻪ‪ ،‬ﺃﺷﻬ ‪‬ﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫ﻳﺴﺘ ِ‬ ‫ﺙ ﻣﺮﺍﺕ‪ ،‬ﻳﺎ ﻓﻼ ﹸﻥ! ﻗﻞ‪ :‬ﺭﰊ ﺍﻟﱠﻠ ‪‬ﻪ ﻭﺩﻳﲏ ﺍﻹِﺳﻼﻡ‪ ،‬ﻧﺒ‪‬ﻴ ‪‬ﻲ ﳏﻤﺪ‪ ،‬ﰒ ﻳﻨﺼﺮﻑ‪.‬‬ ‫ﺛﻼ ﹶ‬ ‫ﻓﺼﻞ‬

‫ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺗﻌﻠﻴ ﹸﺔ ﺍﻟﻘﺒﻮﺭ ﻭﻻ ﺑﻨﺎﺅﻫﺎ ﺑﺂﺟﺮ‪ ،‬ﻭﻻ ﲝﺠ‪‬ﺮ ﻭﹶﻟﺒِﻦ‪ ،‬ﻭﻻ‬ ‫ﺗﺸﻴﻴﺪ‪‬ﻫﺎ‪ ،‬ﻭﻻ ﺗﻄﻴﻴ‪‬ﻨﻬﺎ‪ ،‬ﻭﻻ ﺑﻨﺎ ُﺀ ﺍﻟﻘﺒﺎﺏ ﻋﻠﻴﻬﺎ‪ ،‬ﻓ ﹸﻜﻞﱡ ﻫﺬﺍ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﳐﺎﻟﻔ ﹲﺔ ﳍﺪﻳﻪ ج‬ ‫ﱃ ﺍﻟﻴﻤﻦ‪ ،‬ﺃ ﱠﻻ ‪‬ﻳﺪ‪‬ﻉ ﹾﲤﺜﹰﺎ ﹰﻻ ﺇﻻ ﻃ ‪‬ﻤﺴ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ‬ ‫ﺚ ﻋﻠ ‪‬ﻲ ﺑﻦ ﺃﰊ ﻃﹶﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺇ ﹶ‬ ‫ﻭﻗﺪ ﺑ‪‬ﻌ ﹶ‬ ‫)‪(٨٨٩‬‬ ‫ﺸﺮِﻓﹰﺎ ﺇﻻ ‪‬ﺳﻮ‪‬ﺍﻩ ‪ ،‬ﻓﺴﻨﺘ‪‬ﻪ ج ﺗﺴﻮﻳ ﹸﺔ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﺍﳌﹸﺸﺮﻓﺔ ﻛﻠﱢﻬﺎ‪ ،‬ﻭ‪‬ﻰ ﺃﻥ‬ ‫ﹶﻗْﺒ ‪‬ﺮﹰﺍ ‪‬ﻣ ْ‬ ‫)‪(٨٩٠‬‬ ‫ﺐ ﻋﻠﻴﻪ ‪.‬‬ ‫ﻳ‪‬ﺠﺼﺺ ﺍﻟﻘﱪ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺒﲎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﺘ ‪‬‬ ‫ﻭﻛﺎﻧﺖ ﻗﺒﻮﺭ ﺃﺻﺤﺎﺑﻪ ﻻ ﻣ‪‬ﺸﺮِﻓﺔ‪ ،‬ﻭﻻ ﻻﻃﺌﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻗﱪ‪‬ﻩ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗ ‪‬ﱪ‬ ‫ﺡ ﺑﺒﻄﺤﺎﺀ ﺍﻟﻌﺮ‪‬ﺻﺔ ﺍﳊﻤﺮﺍﺀ ﻻ ﻣﺒﲏ ﻭﻻ ﻣﻄﲔ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﺴﻨ‪‬ﻢ ‪‬ﻣﺒْﻄﻮ ‪‬‬ ‫ﺻﺎﺣﺒﻴﻪ‪ ،‬ﻓﻘﱪ‪‬ﻩ ج ‪‬ﻣ ‪‬‬

‫)‪ (٨٨٨‬ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(٤٥/٣‬‬ ‫)‪ (٨٨٩‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٦٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٠٤٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢١٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٨٨/٤‬‬ ‫ﻭﺍﳊﺎﻛﻢ )‪ ،(٣٦٩/١‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ،(١٥٥‬ﻭﺃﲪﺪ )‪.(١٠٦٤)(٧٤١‬‬ ‫)‪ (٨٩٠‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٩٧٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٢٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٨٦/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٦٣‬‬


‫‪٣٠٢‬‬ ‫ﻛﺎﻥ ﻗﱪ ﺻﺎﺣﺒﻴﻪ)‪.(٨٩١‬‬ ‫ﻑ ﹶﻗﱪِﻩ ﺑﺼﺨﺮﺓ)‪.(٨٩٢‬‬ ‫ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﻗ ‪‬ﱪ ‪‬ﻣ ْﻦ ﻳﺮﻳ ‪‬ﺪ ﺗﻌ ‪‬ﺮ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭ‪‬ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮ ِﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺇﻳﻘﺎ ِﺩ ﺍﻟﺴ‪‬ﺮﺝ ﻋﻠﻴﻬﺎ)‪ ،(٨٩٣‬ﻭﺍﺷﺘﺪ‬ ‫‪‬ﻴﻪ ﰲ ﺫﻟﻚ ﺣﱴ ﻟﻌﻦ ﻓﺎﻋﻠﻪ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻘﹸﺒﻮﺭ‪ ،‬ﻭ‪‬ﻰ ﺃﻣﺘﻪ ﺃﻥ ﻳﺘﺨِﺬﻭﺍ ﻗﱪ‪‬ﻩ‬ ‫ﺕ ﺍﻟﻘﺒﻮﺭ ﻭﻛﺎﻥ ﻫﺪ‪‬ﻳ ‪‬ﻪ ﺃﻥ ﻻ ﺗ‪‬ﻬﺎﻥ ﺍﻟﻘﺒﻮ ‪‬ﺭ ﻭﺗ‪‬ﻮﻃﺄ‪ ،‬ﻭﺃﻻ ﻳ‪‬ﺠﻠﹶﺲ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻋﻴﺪﺍﹰ‪ ،‬ﻭﻟﻌﻦ ﺯﻭ‪‬ﺭﺍ ِ‬ ‫ﻭﻳ‪‬ﺘﻜﺄ ﻋﻠﻴﻬﺎ)‪ (٨٩٤‬ﻭﻻ ﺗ‪‬ﻌﻈﱠﻢ ﲝﻴﺚ ‪‬ﺗﺘ‪‬ﺨ ﹸﺬ ﻣﺴﺎ ِﺟ ‪‬ﺪ ﻓﻴ‪‬ﺼﻠﱠﻰ ﻋﻨﺪﻫﺎ ﻭﺇﻟﻴﻬﺎ‪ ،‬ﻭﺗ‪‬ﺘﺨﺬ ﺃﻋﻴﺎﺩﹰﺍ‬ ‫ﻭﺃﻭﺛﺎﻧﹰﺎ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ هﺪﻳﻪ ج ﻓﻲ زﻳﺎرة اﻟﻘﺒﻮر‬

‫ﻛﺎﻥ ﺇﺫﺍ ﺯﺍﺭ ﻗﺒﻮﺭ ﺃﺻﺤﺎﺑﻪ ﻳﺰﻭﺭ‪‬ﻫﺎ ﻟﻠﺪﻋﺎﺀ ﳍﻢ‪ ،‬ﻭﺍﻟﺘﺮﺣ‪‬ﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎ ِﺭ ﳍﻢ‪،‬‬ ‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺰﻳﺎﺭ ﹸﺓ ﺍﻟﱵ ﺳﻨﻬﺎ ﻷﻣﺘﻪ‪ ،‬ﻭﺷﺮﻋ‪‬ﻬﺎ ﳍﻢ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻘﹸﻮﻟﻮﺍ ﺇﺫﺍ ﺯﺍﺭ‪‬ﻭﻫﺎ‪:‬‬ ‫ﺴِﻠ ِﻤﲔ‪ ،‬ﻭﺇﻧ‪‬ﺎ ﺇﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ْﻢ ﹶﻻ ِﺣﻘﹸﻮﻥ‪،‬‬ ‫ﲔ ﻭﺍ ﹸﳌ ْ‬ ‫)ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ﻋ‪‬ﻠﻴﻜﹸﻢ ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﺪ‪‬ﻳﺎﺭ ِﻣ ‪‬ﻦ ﺍﳌﹸﺆ ِﻣِﻨ ‪‬‬ ‫‪‬ﻧﺴْﺄ ﹸﻝ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟﻨ‪‬ﺎ ‪‬ﻭﹶﻟﻜﹸﻢ ﺍﻟﻌ‪‬ﺎِﻓ‪‬ﻴ ﹶﺔ()‪.(٨٩٥‬‬ ‫ﻭﻛﺎﻥ ﻫﺪﻳ‪‬ﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻭﻳﻔﻌ ﹶﻞ ﻋﻨﺪ ﺯﻳﺎﺭ‪‬ﺎ‪ ،‬ﻣِﻦ ﺟﻨﺲ ﻣﺎ ﻳﻘﻮﻟﹸﻪ ﻋﻨﺪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ‬ ‫ﺍﳌﻴﺖ‪ ،‬ﻣﻦ ﺍﻟﺪِﻋﺎ ِﺀ ﻭﺍﻟﺘﺮ ‪‬ﺣﻢِ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ .‬ﻓﹶﺄﺑ‪‬ﻰ ﺍﳌﺸﺮﻛﻮﻥ ﺇﻻ ﺩﻋﺎ َﺀ ﺍﳌﻴﺖ ﻭﺍﻹِﺷﺮﺍﻙ ﺑﻪ‪،‬‬ ‫ﻭﺍﻹِﻗﺴﺎ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺑﻪ‪ ،‬ﻭﺳﺆﺍﻟﻪ ﺍﳊﻮﺍﺋﺞ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻮ ‪‬ﺟ ‪‬ﻪ ﺇﻟﻴﻪ‪ ،‬ﺑﻌﻜﺲ ﻫﺪﻳﻪ ج‪،‬‬ ‫ﻱ ﻫﺆﻻﺀ ﺷﺮﻙ ﻭﺇﺳﺎﺀﺓ ﺇﱃ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺇﱃ‬ ‫ﻓﺈﻧﻪ ﻫﺪﻱ ﺗﻮﺣﻴﺪ ﻭﺇﺣﺴﺎﻥ ﺇﱃ ﺍﳌﻴﺖ‪ ،‬ﻭﻫﺪ ‪‬‬ ‫ﺍﳌﻴﺖ‪ ،‬ﻭﻫﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﺪﻋﻮﺍ ﺍﳌﻴﺖ‪ ،‬ﺃﻭ ﻳﺪﻋﻮﺍ ﺑﻪ‪ ،‬ﺃﻭ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﺮﻭﻥ ﺍﻟﺪﻋﺎﺀ‬ ‫ﻱ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﺻﺤﺎﺑِﻪ‪،‬‬ ‫ﺐ ﻭﺃﻭﱃ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻣﻦ ﺗﺄﻣﻞ ﻫﺪ ‪‬‬ ‫ﻋﻨﺪﻩ ﺃﻭﺟ ‪‬‬ ‫)‪ (٨٩١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٢٠٣/٣‬‬ ‫)‪ (٨٩٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٠٦‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣١٢/٣‬‬ ‫)‪ (٨٩٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣٣٧ ،٣٢١ ،٢٨٧ ،٢٢٩/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٣٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٣٢٠‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٥ ،٩٤/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٥٧٥‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٧٨٨‬‬ ‫)‪ (٨٩٤‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٧١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٢٢٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٥/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٥٦٦‬‬ ‫)‪ (٨٩٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(٩٧٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٩٤/٤‬ﻭﺃﲪﺪ )‪.(٣٦٠ ،٣٥٩ ،٣٥٣/٥‬‬


‫‪٣٠٣‬‬ ‫ﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺍﻟﻔﺮ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺗﻌﺰﻳﺔ ﺃﻫ ِﻞ ﺍﳌﻴﺖ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﺃﻥ ﳚﺘﺮ ﻟﻠﻌ‪‬ﺰﺍﺀ‪ ،‬ﻭﻳ‪‬ﻘﺮﺃ ﻟﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻻ ﻋﻨ ‪‬ﺪ ﻗﱪﻩ ﻭﻻ ﻏﲑﻩ‪ ،‬ﻭﻛﹸﻞ ﻫﺬﺍ ﺑﺪﻋﺔ ﺣﺎﺩﺛﺔ ﻣﻜﺮﻭﻫﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ‪ :‬ﺍﻟﺴﻜﻮ ﹸﻥ ﻭﺍﻟﺮﺿﻰ ﺑﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ‪ ،‬ﻭﺍﻻﺳﺘﺮﺟﺎﻉ‪ ،‬ﻭﻳﱪﺃ‬ ‫ﳑﻦ ﺧﺮﻕ ﻷﺟﻞ ﺍﳌﹸﺼﻴﺒﺔ ﺛﻴﺎﺑ‪‬ﻪ‪ ،‬ﺃﻭ ﺭﻓﻊ ﺻﻮﺗ‪‬ﻪ ﺑﺎﻟﻨﺪﺏ ﻭﺍﻟﻨﻴﺎﺣﺔ‪ ،‬ﺃﻭ ﺣﻠﻖ ﳍﺎ ﺷﻌﺮﻩ)‪.(٨٩٦‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺃﻥ ﺃﻫﻞ ﺍﳌﻴﺖ ﻻ ﻳﺘﻜﻠﱠﻔﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻟﻠﻨﺎﺱ‪ ،‬ﺑﻞ ﺃﻣﺮ ﺃﻥ ﻳﺼﻨﻊ‬ ‫ﺱ ﳍﻢ ﻃﻌﺎﻣﹰﺎ ﻳ‪‬ﺮﺳﻠﻮﻧﻪ ﺇﻟﻴﻬﻢ)‪ (٨٩٧‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺸ‪‬ﻴﻢ‪ ،‬ﻭﺍﳊﻤ ِﻞ‬ ‫ﺍﻟﻨﺎ ‪‬‬ ‫ﻋﻦ ﺃﻫﻞ ﺍﳌﻴﺖ‪ ،‬ﻓﺈ‪‬ﻢ ﰲ ﺷﻐﻞ ﲟﺼﺎ‪‬ﻢ ﻋﻦ ﺇﻃﻌﺎﻡ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﺗﺮ ‪‬ﻙ ﻧﻌﻲ ﺍﳌﻴﺖ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻣِﻦ ﻋﻤﻞ‬ ‫ﺱ ﺇﺫﺍ ﻣﺎﺕ ﻭﻗﺎﻝ‪ :‬ﺃﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻗﺪ ﻛﺮِﻩ ﺣﺬﻳﻔ ﹸﺔ ﺃﻥ ﻳ‪‬ﻌﻠﻢ ﺑﻪ ﺃﻫﻠﹸﻪ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﻟﻨﻌﻲ)‪.(٨٩٨‬‬ ‫ﻓﺼﻞ‬

‫ﺡ ﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻗﺼ ‪‬ﺮ ﺃﺭﻛﺎ ِﻥ‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ‪ ،‬ﺃﻥ ﺃﺑﺎ ‪‬‬ ‫ﻑ ﻭﺍﻟﺴﻔﺮ‪ ،‬ﻭﻗﺼ ‪‬ﺮ ﺍﻟﻌﺪﺩ ﻭﺣﺪ‪‬ﻩ ﺇﺫﺍ ﻛﺎﻥ ﺳﻔ ‪‬ﺮ ﻻ ﺧﻮﻑ‬ ‫ﺍﻟﺼﻼﺓ ﻭﻋﺪﺩِﻫﺎ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﳋﻮ ‪‬‬ ‫ﻑ ﻻ ﺳﻔ ‪‬ﺮ ﻣﻌﻪ ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج‪ ،‬ﻭﺑﻪ‬ ‫ﻣﻌﻪ‪ ،‬ﻭﻗﺼ ‪‬ﺮ ﺍﻷﺭﻛﺎﻥ ﻭﺣﺪ‪‬ﻫﺎ ﺇﺫﺍ ﻛﺎﻥ ﺧﻮ ‪‬‬ ‫ﺗ‪‬ﻌﻠﻢ ﺍﳊِﻜﻤﺔ ﰲ ﺗﻘﻴﻴﺪ ﺍﻟﻘﺼﺮ ﰲ ﺍﻵﻳﺔ ﺑﺎﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ ﻭﺍﳋﻮﻑ‪.‬‬ ‫ﺼﻒ‪‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺪ ‪‬ﻭ ﺑﻴﻨ ‪‬ﻪ ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﺍﳌﺴﻠﻤﲔ ﻛﻠﱠﻬﻢ ﺧﻠﻔﹶﻪ‪ ،‬ﻭﻳﻜﺒ‪ ‬ﺮ ﻭﻳﻜﱪﻭﻥ ﲨﻴﻌﺎﹰ‪ ،‬ﰒ ﻳﺮﻛﻊ ﻓﲑﻛﻌﻮﻥ ﲨﻴﻌﺎﹰ‪ ،‬ﰒ ﻳﺮﻓ ‪‬ﻊ‬ ‫ﻒ‬ ‫ﻒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﺍﻟﺼ ‪‬‬ ‫ﻭﻳﺮﻓﻌﻮﻥ ﲨﻴﻌﹰﺎ ﻣﻌﻪ‪ ،‬ﰒ ﻳﻨﺤ ِﺪﺭ‪ ‬ﺑﺎﻟﺴﺠﻮﺩ ﻭﺍﻟﺼ ‪‬‬ ‫ﻒ‬ ‫ﺍﳌﺆﺧ‪‬ﺮ ﻣﻮﺍ ِﺟ ‪‬ﻪ ﺍﻟﻌ ‪‬ﺪﻭ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﻭ‪‬ﹶﺾ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺳﺠ ‪‬ﺪ ﺍﻟﺼ ‪‬‬ ‫ﻒ‬ ‫ﻒ ﺍﻷﻭﻝ‪ ،‬ﻭﺗﺄﺧ‪‬ﺮ ﺍﻟﺼ ‪‬‬ ‫ﺍﳌﺆﺧ‪‬ﺮ ﺑﻌﺪ ﻗﻴﺎﻣﻪ ﺳﺠﺪﺗﲔ‪ ،‬ﰒ ﻗﺎﻣﻮﺍ‪ ،‬ﻓﺘﻘﺪ‪‬ﻣﻮﺍ ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﺼ ‪‬‬ ‫)‪ (٨٩٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٣٣ ،١٣٢/٣‬‬ ‫)‪ (٨٩٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٢٠٨/١‬ﻭﺃﲪﺪ )‪ ،(٢٠٥/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٣٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٩٩٨‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٦١٠‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪ ،(١٩٧ ،١٩٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٦١/٤‬‬ ‫)‪ (٨٩٨‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٤٠٦/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٨٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٤٧٦‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٧٤/٤‬‬


‫‪٣٠٤‬‬ ‫ﻒ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﻟﻨﱯ‬ ‫ﻒ ﺍﻷﻭ ِﻝ ﻟﻠﻄﺎﺋﻔﺘﲔ‪ ،‬ﻭِﻟﻴ‪‬ﺪ ِﺭ ‪‬ﻙ ﺍﻟﺼ ‪‬‬ ‫ﺍﻷﻭ ﹸﻝ ﻣﻜﺎﻧ‪‬ﻬﻢ ﻟﺘﺤﺼ‪ ‬ﹶﻞ ﻓﻀﻴﻠ ﹸﺔ ﺍﻟﺼ ‪‬‬ ‫ج ﺍﻟﺴﺠﺪﺗﲔ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﺩﺭﻙ ﺍﻷﻭﻝ ﻣﻌﻪ ﺍﻟﺴﺠﺪﺗﲔ ﰲ ﺍﻷﻭﱃ‪ ،‬ﻓﺘﺴﺘﻮﻱ‬ ‫ﻀﻮْﺍ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻏﺎﻳ ﹸﺔ ﺍﻟﻌﺪﻝ‪ ،‬ﻓﺈﺫﺍ ﺭﻛﻊ‪ ،‬ﺻﻨﻊ‬ ‫ﺍﻟﻄﺎﺋﻔﺘﺎ ِﻥ ﻓﻴﻤﺎ ﺃﺩﺭﻛﻮﺍ ﻣﻌﻪ‪ ،‬ﻭﻓﻴﻤﺎ ﹶﻗ ‪‬‬ ‫ﻒ ﺍﳌﺆﺧ‪‬ﺮ ﺳﺠﺪﺗﲔ‪،‬‬ ‫ﺍﻟﻄﺎﺋﻔﺘﺎﻥ ﻛﻤﺎ ﺻﻨﻌﻮﺍ ﺃﻭ‪‬ﻝ ﻣﺮﺓ ﻓﺈﺫﺍ ﺟﻠﺲ ﻟﻠﺘﺸﻬﺪ‪ ،‬ﺳﺠﺪ ﺍﻟﺼ ‪‬‬ ‫ﻭﳊﻘﻮﻩ ﰲ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻓﻴﺴﻠﱢﻢ ‪‬ﻢ ﲨﻴﻌﹰﺎ)‪.(٨٩٩‬‬ ‫ﲔ‪ :‬ﻓِﺮﻗ ﹰﺔ ﺑﺈﺯﺍﺀ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪ‪‬ﻭ ﰲ ﻏﲑ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻛﺎﻥ ﺗﺎﺭ ﹰﺓ ﳚﻌﻠﹸﻬﻢ ﻓِﺮﻗﺘ ِ‬ ‫ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻓِﺮﻗ ﹰﺔ ﺗ‪‬ﺼﻠﻲ ﻣﻌﻪ‪ ،‬ﻓﺘ‪‬ﺼﻠﻲ ﻣﻌﻪ ﺇﺣﺪﻯ ﺍﻟﻔﺮﻗﺘﲔ ﺭﻛﻌﺔﹰ‪ ،‬ﰒ ﺗﻨﺼﺮِﻑ ﰲ ﺻﻼ‪‬ﺎ ﺇﱃ‬ ‫ﻣﻜﺎﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﲡﻲ ُﺀ ﺍﻷﺧﺮﻯ ﺇﱃ ﻣﻜﺎﻥ ﻫﺬﻩ‪ ،‬ﻓﺘ‪‬ﺼﻠﻲ ﻣﻌﻪ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﰒ‬ ‫ﺗ‪‬ﺴﻠﻢ‪ ،‬ﻭﺗﻘﻀﻲ ﻛﻞﱡ ﻃﺎﺋﻔﺔ ﺭﻛﻌ ﹰﺔ ﺭﻛﻌ ﹰﺔ ﺑﻌﺪ ﺳﻼﻡ ﺍﻹِﻣﺎﻡ)‪.(٩٠٠‬‬ ‫ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺔ‪ ،‬ﰒ ﻳﻘﻮﻡ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺗﻘﻀﻲ ﻫﻲ ﺭﻛﻌﺔ‬ ‫ﻭﻫﻮ ﻭﺍﻗﻒ‪ ،‬ﻭﺗ‪‬ﺴﻠﻢ ﻗﺒﻞ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﺗﺄﰐ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺘﺼﻠﻲ ﻣﻌﻪ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬ ‫ﻓﺈﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻗﺎﻣﺖ‪ ،‬ﻓﻘﻀﺖ ﺭﻛﻌ ﹰﺔ ﻭﻫﻮ ﻳﻨﺘﻈﺮﻫﺎ ﰲ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻓﺈﺫﺍ ﺗﺸﻬﺪﺕ‪،‬‬ ‫ﻳ‪‬ﺴﻠﻢ ‪‬ﻢ)‪.(٩٠١‬‬ ‫ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﺘ‪‬ﺴﻠﻢ ﻗﺒﻠﻪ‪ ،‬ﻭﺗﺄﰐ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪،‬‬ ‫ﻓﻴ‪‬ﺼﻠﻲ ‪‬ﻢ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﲑﺗﲔ‪ ،‬ﻭﻳ‪‬ﺴﻠﻢ ‪‬ﻢ‪ ،‬ﻓﺘﻜﻮﻥ ﻟﻪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﳍﻢ ﺭﻛﻌﺘﲔ‬ ‫ﺭﻛﻌﺘﲔ)‪.(٩٠٢‬‬ ‫ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳ‪‬ﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻳﺴﻠﻢ ‪‬ﻢ‪ ،‬ﻭﺗﺄﰐ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺘﺼﻠﻲ‬ ‫‪‬ﻢ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﻳ‪‬ﺴﻠﻢ ﻓﻴﻜﻮﻥ ﻗﺪ ﺻﻠﻰ ‪‬ﻢ ﺑﻜ ﱢﻞ ﻃﺎﺋﻔﺔ ﺻﻼﺓ)‪.(٩٠٣‬‬ ‫ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺔﹶ‪ ،‬ﻓﺘﺬﻫﺐ ﻭﻻ ﺗﻘﻀﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﲡﻲﺀ‬ ‫ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻴ‪‬ﺼﻠﻲ ‪‬ﻢ ﺭﻛﻌﺔ‪ ،‬ﻭﻻ ﺗﻘﻀﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺭﻛﻌﺘﺎﻥ‪ ،‬ﻭﳍﻢ ﺭﻛﻌﺔ‬ ‫)‪ (٨٩٩‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٣٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٧٨ ،١٧٧/٣‬‬ ‫)‪ (٩٠٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٢٩/٧‬ﻭﻣﺴﻠﻢ )‪ ،(٨٣٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٤٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٥٦٤‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٧١/٣‬‬ ‫)‪ (٩٠١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(١٨٣/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٢٦ ،٣٢٥/٧‬ﻭﻣﺴﻠﻢ )‪ ،(٨٤٢‬ﻭﺃﺑﻮ‬ ‫ﺩﺍﻭﺩ )‪.(١٢٣٨‬‬ ‫)‪ (٩٠٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣١/٧‬ﻭﻣﺴﻠﻢ )‪.(٨٤٣‬‬ ‫)‪ (٩٠٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧٨/٢‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٨٦/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٩٥/٣‬‬


‫‪٣٠٥‬‬ ‫ﺭﻛﻌﺔ)‪ ،(٩٠٤‬ﻭﻫﺬﻩ ﺍﻷﻭﺟﻪ ﹸﻛﻠﹸﻬﺎ ﲡﻮﺯ ﺍﻟﺼﻼﺓ ‪‬ﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻛﻞﱡ ﺣﺪﻳﺚ ﻳ‪‬ﺮﻭﻯ ﰲ ﺃﺑﻮﺍﺏ ﺻﻼﺓ ﺍﳋﻮﻑ‪ ،‬ﻓﺎﻟﻌﻤﻞ ﺑﻪ ﺟﺎﺋﺰ‪.‬‬ ‫ﺖ ﻷﰊ ﻋﺒﺪ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺳﺘ ﹸﺔ ﺃﻭﺟﻪ ﺃﻭ ﺳﺒﻌﺔ‪ ،‬ﺗ‪‬ﺮﻭﻯ ﻓﻴﻬﺎ‪ ،‬ﹸﻛﻠﱡﻬﺎ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠ ‪‬‬ ‫ﺚ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﺃﻭ ﲣﺘﺎ ‪‬ﺭ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﺎ؟ ﻗﺎﻝ‪ :‬ﺃﻧﺎ‬ ‫ﺍﻟﻠﹼﻪ‪ :‬ﺗﻘﻮ ﹸﻝ ﺑﺎﻷﺣﺎﺩﻳﺚ ﻛﻠﱢﻬﺎ‪ ،‬ﻛ ﹼﻞ ﺣﺪﻳ ٍ‬ ‫ﺃﻗﻮ ﹸﻝ‪ :‬ﻣﻦ ﺫﻫﺐ ﺇﻟﻴﻬﺎ ﻛﻠﱢﻬﺎ‪ ،‬ﻓﺤﺴﻦ‪ .‬ﻭﻇﺎﻫﺮ ﻫﺬﺍ‪ ،‬ﺃﻧﻪ ﺟﻮ‪‬ﺯ ﺃﻥ ﺗ‪‬ﺼﻠ ‪‬ﻲ ﻛﻞﱡ ﻃﺎﺋﻔﺔ ﻣﻌﻪ‬ ‫ﺐ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪،‬‬ ‫ﺭﻛﻌ ﹰﺔ ﺭﻛﻌﺔﹰ‪ ،‬ﻭﻻ ﺗﻘﻀﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫ ‪‬‬ ‫ﻭﳎﺎﻫﺪ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﺍﳊﻜﻢ‪ ،‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ .‬ﻗﺎﻝ ﺻﺎﺣﺐ )ﺍﳌﻐﲏ(‪:‬‬ ‫ﻭﻋﻤﻮ ‪‬ﻡ ﻛﻼﻡ ﺃﲪﺪ ﻳﻘﺘﻀﻲ ﺟﻮﺍ ‪‬ﺯ ﺫﻟﻚ‪ ،‬ﻭﺃﺻﺤﺎﺑﻨﺎ ﻳﻨﻜﺮﻭﻧﻪ‪.‬‬ ‫ﺕ ﹸﺃ ‪‬ﺧﺮ‪ ،‬ﺗﺮﺟﻊ ﻛﻠﻬﺎ ﺇﱃ ﻫﺬﻩ ﻭﻫﺬﻩ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ج ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ ﺻِﻔﺎ ‪‬‬ ‫ﺃﹸﺻﻮﻟﹸﻬﺎ‪ ،‬ﻭﺭﲟﺎ ﺍﺧﺘﻠﻒ ﺑﻌﺾ ﺃﻟﻔﺎﻇِﻬﺎ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺑﻌﻀ‪‬ﻬﻢ ﻋﺸ ‪‬ﺮ ﺻﻔﺎﺕ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﺃﺑﻮ‬ ‫ﺲ ﻋﺸﺮﺓ ﺻﻔﺔ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻭﻻﹰ‪ ،‬ﻭﻫﺆﻻﺀ ﻛﻠﻤﺎ ﺭﺃﻭﺍ‬ ‫ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﳓﻮ ﲬ ‪‬‬ ‫ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﺓ ﰲ ﻗﺼﺔ‪ ،‬ﺟﻌﻠﻮﺍ ﺫﻟﻚ ﻭﺟﻮﻫﹰﺎ ﻣﻦ ﻓﻌﻞ ﺍﻟﻨﱯ ج‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﺧﺘﻼﻑ‬ ‫ﺍﻟﺮﻭﺍﺓ‪ .‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ‪.‬‬

‫)‪ (٩٠٤‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٦٩/٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٣٦٤ ،٢٠٦٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٨٢/١‬‬ ‫ﻭﺍﳊﺎﻛﻢ )‪.(٣٣٥/١‬‬


‫‪٣‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﺼﺪﻗﺔ واﻟﺰآﺎة‬

‫ﺠﺐ‪ ‬ﻋﻠﻴﻪ‪،‬‬ ‫‪‬ﻫ ‪‬ﺪﻳ‪‬ﻪ ﰲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻛﻤ ﹸﻞ ‪‬ﻫﺪ‪‬ﻯ ﰲ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻗ ‪‬ﺪﺭِﻫﺎ‪ ،‬ﻭﻧِﺼﺎ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ِ‬ ‫ﺏ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻣﺼﻠﺤﺔ ﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺍﻟﻠﱠﻪ‬ ‫ﺼ ِﺮﻓِﻬﺎ‪ .‬ﻭﻗﺪ ﺭﺍﻋﻰ ﻓﻴﻬﺎ ﻣﺼﻠﺤ ﹶﺔ ﺃﺭﺑﺎ ِ‬ ‫ﻭ ‪‬ﻣ ‪‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻃﹸﻬﺮ ﹰﺓ ﻟﻠﻤﺎﻝ ﻭﻟﺼﺎﺣﺒﻪ‪ ،‬ﻭﻗﻴ‪‬ﺪ ﺍﻟﻨﻌﻤﺔ ‪‬ﺎ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻓﻤﺎ ﺯﺍﻟﺖ ﺍﻟﻨﻌﻤ ﹸﺔ‬ ‫ﺑﺎﳌﺎﻝ ﻋﻠﻰ ﻣ‪‬ﻦ ﺃﺩ‪‬ﻯ ﺯﻛﺎﺗ‪‬ﻪ‪ ،‬ﺑﻞ ﳛﻔﻈﹸﻪ ﻋﻠﻴﻪ ﻭﻳ‪‬ﻨﻤﻴﻪ ﻟﻪ‪ ،‬ﻭﻳﺪﻓ ‪‬ﻊ ﻋﻨﻪ ‪‬ﺎ ﺍﻵﻓﺎﺕِ‪ ،‬ﻭﳚﻌﻠﹸﻬﺎ‬ ‫ﺳ‪‬ﻮﺭﹰﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺣِﺼﻨﹰﺎ ﻟﻪ‪ ،‬ﻭﺣﺎﺭﺳﹰﺎ ﻟﻪ‪.‬‬ ‫ﰒ ﺇﻧﻪ ﺟﻌﻠﻬﺎ ﰲ ﺃﺭﺑﻌﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﳌﺎﻝ‪ :‬ﻭﻫﻰ ﺃﻛﺜ ‪‬ﺮ ﺍﻷﻣﻮﺍﻝ ‪‬ﺩﻭ‪‬ﺭﺍﻧﹰﺎ ﺑﲔ ﺍﳋﻠﻖ‪،‬‬ ‫ﻭﺣﺎﺟﺘ‪‬ﻬﻢ ﺇﻟﻴﻬﺎ ﺿﺮﻭﺭﻳﺔ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﻴﻤ ﹸﺔ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻹﺑﻞ‪ ،‬ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﻐﻨﻢ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳉﻮﻫﺮﺍﻥ ﺍﻟﻠﱠﺬﺍﻥ ‪‬ﻤﺎ ﻗِﻮﺍﻡ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﳘﺎ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻣﻮﺍ ﹸﻝ ﺍﻟﺘﺠﺎﺭﺓ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪.‬‬ ‫ﰒ ﺇﻧﻪ ﺃﻭﺟﺒﻬﺎ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﻛ ﱠﻞ ﻋﺎﻡ‪ ،‬ﻭﺟﻌﻞ ‪‬ﺣﻮ‪‬ﻝ ﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﻋﻨﺪ ﻛﻤﺎﻟِﻬﺎ ﻭﺍﺳﺘﻮﺍﺋﻬﺎ‪،‬‬ ‫ﻀﺮ‪ ‬ﺑﺄﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ‪،‬‬ ‫ﻭﻫﺬﺍ ﺃﻋﺪ ﹸﻝ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﺇﺫ ﻭﺟﻮﺑ‪‬ﻬﺎ ﻛ ﱠﻞ ﺷﻬﺮ ﺃﻭ ﹸﻛ ﱠﻞ ﲨﻌﺔ ﻳ ‪‬‬ ‫ﻭﻭﺟﻮﺑ‪‬ﻬﺎ ﰲ ﺍﻟﻌﻤﺮ ﻣﺮﺓ ﳑﺎ ﻳﻀ ‪‬ﺮ ﺑﺎﳌﺴﺎﻛﲔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺃﻋﺪ ﹶﻝ ﻣِﻦ ﻭﺟﻮ‪‬ﺎ ﹸﻛ ﱠﻞ ﻋﺎﻡ ﻣﺮﺓ‪.‬‬ ‫ﰒ ﺇﻧﻪ ﻓﺎ ‪‬ﻭ ‪‬‬ ‫ﺕ ﺑﲔ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻮﺍﺟﺐ ﲝﺴﺐ ﺳﻌﻰ ﺃﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ ﰲ ﲢﺼﻴﻠﻬﺎ‪،‬‬ ‫ﻼ ﻣﻦ‬ ‫ﺼﹰ‬ ‫ﳋﻤﺲ ﻓﻴﻤﺎ ﺻﺎﺩﻓﻪ ﺍﻹﻧﺴﺎﻥ ﳎﻤﻮﻋﹰﺎ ﳏ ‪‬‬ ‫ﻭﺳﻬﻮﻟ ِﺔ ﺫﻟﻚ‪ ،‬ﻭﻣﺸﻘﺘﻪ‪ ،‬ﻓﺄﻭﺟﺐ ﺍ ﹸ‬ ‫ﺲ ﻣﱴ ﻇﻔﺮ ﺑﻪ‪.‬‬ ‫ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺮ‪‬ﻛﺎﺯ)‪ .(١‬ﻭﱂ ﻳﻌﺘﱪ ﻟﻪ ‪‬ﺣ ‪‬ﻮﻻﹰ‪ ،‬ﺑﻞ ﺃﻭﺟﺐ ﻓﻴﻪ ﺍﳋﹸﻤ ‪‬‬ ‫ﻕ ﺫﻟﻚ‪،‬‬ ‫ﻭﺃﻭﺟﺐ ﻧﺼﻔﻪ ﻭﻫﻮ ﺍﻟﻌ‪‬ﺸﺮ ﻓﻴﻤﺎ ﻛﺎﻧﺖ ﻣﺸﻘ ﹸﺔ ﲢﺼﻴﻠﻪ ﻭﺗﻌﺒﻪ ﻭﻛﹸﻠﻔﺘﻪ ﻓﻮ ‪‬‬ ‫ﻭﺫﻟﻚ ﰲ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺰﺭﻭﻉ ﺍﻟﱴ ﻳ‪‬ﺒﺎﺷﺮ ﺣﺮﺙ ﺃﺭﺿﻬﺎ ﻭﺳﻘﻴﻬﺎ ﻭﺑﺬﺭﻫﺎ‪ ،‬ﻭﻳﺘﻮﱠﻟﻰ ﺍﻟﻠﱠﻪ ﺳﻘﻴﻬﺎ‬ ‫ﺏ‪.‬‬ ‫ﻣِﻦ ﻋﻨﺪﻩ ﺑﻼ ﻛﹸﻠﻔﺔ ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻻ ﺷﺮﺍﺀ ﻣﺎﺀٍ‪ ،‬ﻭﻻ ﺇﺛﺎﺭﺓ ﺑﺌ ٍﺮ ﻭﺩﻭﻻ ٍ‬ ‫ﻭﺃﻭﺟﺐ ﻧِﺼﻒ ﺍﻟﻌ‪‬ﺸﺮ‪ ،‬ﻓﻴﻤﺎ ﺗﻮﱃ ﺍﻟﻌﺒﺪ ﺳﻘﻴ‪‬ﻪ ﺑﺎﻟﻜﹸﻠﻔﺔ‪ ،‬ﻭﺍﻟﺪ‪‬ﻭﺍﱃ‪ ،‬ﻭﺍﻟﻨﻮﺍﺿِﺢ‬ ‫ﻭﻏﲑﻫﺎ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٨٦٩ ،٨٦٨/٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨٩/٣‬ﻭﻣﺴﻠﻢ )‪،(١٧١٠‬‬ ‫ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٣٧٧) ،(٦٤٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٠٨٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٤٥/٥‬‬


‫‪٤‬‬ ‫ﻭﺃﻭﺟﺐ ﻧِﺼﻒ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺭﺑ ‪‬ﻊ ﺍﻟﻌ‪‬ﺸﺮ‪ ،‬ﻓﻴﻤﺎ ﻛﺎﻥ ﺍﻟﻨ‪‬ﻤﺎﺀ ﻓﻴﻪ ﻣﻮﻗﻮﻓﹰﺎ ﻋﻠﻰ ﻋﻤﻞ‬ ‫ﻣﺘﺼ ٍﻞ ﻣِﻦ ﺭﺏ ﺍﳌﺎﻝ‪ ،‬ﺑﺎﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎﻹﺩﺍﺭﺓ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎﻟﺘﺮﺑﺺ ﺗﺎﺭﺓ‪ ،‬ﻭﻻ‬ ‫ﺐ ﺃﻥ ﻛﹸﻠﻔﺔ ﻫﺬﺍ ﺃﻋﻈﻢ ﻣﻦ ﻛﹸﻠﻔﺔ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﳕﻮ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﺃﻇﻬ ‪‬ﺮ‬ ‫ﺭﻳ ‪‬‬ ‫ﻭﺃﻛﺜﺮ ﻣﻦ ﳕﻮ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻜﺎﻥ ﻭﺍﺟﺒ‪‬ﻬﺎ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻇﻬﻮ ‪‬ﺭ ﺍﻟﻨﻤﻮ ﻓﻴﻤﺎ‬ ‫ﻼ‬ ‫ﻳ‪‬ﺴﻘﻰ ﺑﺎﻟﺴﻤﺎﺀ ﻭﺍﻷ‪‬ﺎﺭ‪ ،‬ﺃﻛﺜ ‪‬ﺮ ﳑﺎ ﻳ‪‬ﺴﻘﻰ ﺑﺎﻟﺪﻭﺍﱃ ﻭﺍﻟﻨﻮﺍﺿﺢ‪ ،‬ﻭﻇﻬﻮﺭ ‪‬ﻩ ﻓﻴﻤﺎ ﻭﺟﺪ ﳏﺼ ﹰ‬ ‫ﳎﻤﻮﻋﺎﹰ‪ ،‬ﻛﺎﻟﻜﱰ‪ ،‬ﺃﻛﺜﺮ ﻭﺃﻇﻬﺮ ﻣﻦ ﺍﳉﻤﻴﻊ‪.‬‬ ‫ﰒ ﺇﻧﻪ ﳌﺎ ﻛﺎﻥ ﻻ ﳛﺘﻤﻞ ﺍﳌﻮﺍﺳﺎ ﹶﺓ ﻛﻞﱡ ﻣﺎﻝ ﻭﺇﻥ ﻗﻞﱠ‪ ،‬ﺟﻌﻞ ﻟﻠﻤﺎﻝ ﺍﻟﺬﻯ ﲢﺘﻤﻠﻪ‬ ‫ﺤﻒ‪ ‬ﺑﺄﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺗﻘﻊ ﻣﻮﻗِﻌﻬﺎ ﻣﻦ‬ ‫ﺠِ‬ ‫ﺍﳌﻮﺍﺳﺎﺓ ‪‬ﻧﺼ‪‬ﺒﹰﺎ ﻣﻘﺪ‪‬ﺭ ﹰﺓ ﺍﳌﻮﺍﺳﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻻ ﺗ‪ ‬‬ ‫ﺏ ﻭﺍﻟﺜﻤﺎﺭ‬ ‫ﻕ ﻣﺎﺋﱴ ﺩﺭﻫﻢ)‪ ،(١‬ﻭﻟﻠﺬﻫﺐ ﻋﺸﺮﻳﻦ ﻣﺜﻘﺎﻻﹰ‪ ،‬ﻭﻟﻠﺤﺒﻮ ِ‬ ‫ﺍﳌﺴﺎﻛﲔ‪ ،‬ﻓﺠﻌﻞ ﻟﻠ ‪‬ﻮ ِﺭ ِ‬ ‫ﲬﺴ ﹶﺔ ﺃﻭﺳﻖ)‪ ،(٢‬ﻭﻫﻰ ﲬﺴﺔ ﺃﲪﺎﻝ ﻣﻦ ﺃﲪﺎﻝ ﺇﺑﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻟﻠﻐﻨﻢ ﺃﺭﺑﻌﲔ ﺷﺎﺓ‪ ،‬ﻭﻟﻠﺒﻘﺮ‬ ‫ﺛﻼﺛﲔ ﺑﻘﺮﺓ‪ ،‬ﻭﻟﻺﺑﻞ ﲬﺴﺎﹰ‪ ،‬ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻧِﺼﺎ‪‬ﺎ ﻻ ﳛﺘﻤﻞ ﺍﳌﻮﺍﺳﺎﺓ ﻣﻦ ﺟﻨﺴﻬﺎ‪ ،‬ﺃﻭﺟﺐ‬ ‫ﻓﻴﻬﺎ ﺷﺎﺓ‪ .‬ﻓﺈﺫﺍ ﺗﻜﺮﺭﺕ ﺍﳋﻤﺲ ﲬﺲ ﻣﺮﺍﺕ ﻭﺻﺎﺭﺕ ﲬﺴﹰﺎ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﺍﺣﺘﻤﻞ ﻧﺼﺎﺑ‪‬ﻬﺎ‬ ‫ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﻫﻮ ﺍﻟﻮﺍﺟﺐ‪.‬‬ ‫ﰒ ﺇﻧﻪ ﳌﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِﺳ ‪‬ﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﲝﺴﺐ ﻛﺜﺮﺓ ﺍﻹﺑﻞ ﻭﻗﱠﻠﺘِﻬﺎ‬ ‫ﳊﻘﱠﺔ‪،‬‬ ‫ﳊ ‪‬ﻖ ﻭﺍ ِ‬ ‫ﻣﻦ ﺍﺑﻦ ﻣ‪‬ﺨﺎﺽ‪ ،‬ﻭﺑﻨﺖ ﻣ‪‬ﺨﺎﺽ‪ ،‬ﻭﻓﻮﻗﻪ ﺍﺑ ‪‬ﻦ ﹶﻟﺒ‪‬ﻮﻥ‪ ،‬ﻭﺑﻨﺖ ﻟﹶﺒﻮﻥ‪ ،‬ﻭﻓﻮﻗﻪ ﺍ ِ‬ ‫ﳉ ﹶﺬﻋ‪‬ﺔ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺜﹸﺮﺕ ﺍﻹﺑﻞﹸ‪ ،‬ﺯﺍﺩ ﺍﻟﺴ‪‬ﻦ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺍﻟﺴ‪ ‬ﻦ ﺇﱃ ﻣ‪‬ﻨﺘﻬﺎﻩ‪،‬‬ ‫ﳉ ﹶﺬﻉ‪ ‬ﻭﺍ ﹶ‬ ‫ﻭﻓﻮﻗﹶﻪ ﺍ ﹶ‬ ‫ﻓﺤﻴﻨﺌ ٍﺬ ﺟﻌﻞ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﻟﻮﺍﺟﺐ ﰲ ﻣﻘﺎﺑﻠﺔ ﺯﻳﺎﺩﺓ ﻋﺪﺩ ﺍﳌﺎﻝ‪.‬‬ ‫ﻒ ‪‬ﺎ‪،‬‬ ‫ﺤ ‪‬‬ ‫ﻓﺎﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺃﻥ ﺟﻌﻞ ﰲ ﺍﻷﻣﻮﺍﻝ ﹶﻗﺪ‪‬ﺭﹰﺍ ﳛﺘﻤﻞ ﺍﳌﻮﺍﺳﺎﺓ‪ ،‬ﻭﻻ ﻳ‪‬ﺠ ِ‬ ‫ﻭﻳﻜﻔﻰ ﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﻻ ﳛﺘﺎﺟ‪‬ﻮﻥ ﻣﻌﻪ ﺇﱃ ﺷﺊ‪ ،‬ﻓﻔﺮﺽ ﰲ ﺃﻣﻮﺍﻝ ﺍﻷﻏﻨﻴﺎﺀ ﻣﺎ ﻳﻜﻔﻰ‬ ‫ﲏ ﳝﻨ ‪‬ﻊ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻵﺧﺬ ﻳﺄﺧﺬ ﻣﺎ ﻻ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻮﻗﻊ ﺍﻟﻈﻠ ‪‬ﻢ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ‪ ،‬ﺍﻟﻐ ‪‬‬ ‫ﻳﺴﺘﺤﻘﻪ‪ ،‬ﻓﺘﻮﻟﱠﺪ ﻣﻦ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺿﺮ ‪‬ﺭ ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﻭﻓﺎﻗ ﹲﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﺃﻭﺟﺒﺖ ﳍﻢ‬ ‫ﺃﻧﻮﺍﻉ ﺍﳊﻴﻞ ﻭﺍﻹﳊﺎﻑ ﰲ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫ﺴ ‪‬ﻢ ﺍﻟﺼﺪﻗﺔ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺟﺰ‪‬ﺃﻫﺎ ﲦﺎﻧﻴ ﹶﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﳚﻤﻌ‪‬ﻬﺎ ﺻِﻨﻔﺎ ِﻥ‬ ‫ﺏ ﺳﺒﺤﺎﻧﻪ ﺗﻮﻟﱠﻰ ﹶﻗ ‪‬‬ ‫ﻭﺍﻟﺮ ‪‬‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻣ‪‬ﻦ ﻳﺄﺧﺬ ﳊﺎﺟﺔ‪ ،‬ﻓﻴﺄﺧﺬ ﲝﺴﺐ ﺷﺪﺓ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﺿﻌﻔﻬﺎ‪ ،‬ﻭﻛﺜﺮﺗِﻬﺎ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٢٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٧٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٩٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٤٤/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٥٥/٣‬ﻭﻣﺴﻠﻢ )‪.(٩٧٩‬‬


‫‪٥‬‬ ‫ﻭِﻗﻠﱠﺘﻬﺎ‪ ،‬ﻭﻫﻢ ﺍﻟﻔﻘﺮﺍ ُﺀ ﻭﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﰱ ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﻣ‪‬ﻦ ﻳﺄﺧﺬ ﳌﻨﻔﻌﺘﻪ‬ ‫ﺕ ﺍﻟ‪‬ﺒﻴ‪‬ﻦ‪ ،‬ﻭﺍﻟﻐ‪‬ﺰﺍ ﹸﺓ ﰲ ﺳﺒﻴﻞ‬ ‫ﻭﻫﻢ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﳌﺆﻟﱠﻔ ﹸﺔ ﻗﻠﻮﺑ‪‬ﻬﻢ‪ ،‬ﻭﺍﻟﻐﺎﺭِﻣﻮﻥ ﻹﺻﻼﺡ ﺫﺍ ِ‬ ‫ﺍﻟﻠﱠﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺍﻵ ِﺧﺬﹸ ﳏﺘﺎﺟﺎﹰ‪ ،‬ﻭﻻ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻼ ﺳﻬﻢ ﻟﻪ ﰲ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﻣَﻦ هﻮ أهﻞ ﻷﺧﺬ اﻟﺰآﺎة‬

‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺇﺫﺍ ﻋﻠﻢ ﻣﻦ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻣِﻦ ﺃﻫﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻋﻄﺎﻩ‪ ،‬ﻭﺇﻥ ﺳﺄﻟﻪ ﺃﺣ ‪‬ﺪ‬ ‫ﻆ ﻓﻴﻬﺎ ﻟِﻐﲎ ﻭﻻ ﻟِﻘﻮﻯ‬ ‫ﻑ ﺣﺎﻟﻪ‪ ،‬ﺃﻋﻄﺎﻩ ﺑﻌﺪ ﺃﻥ ﳜﱪﻩ ﺃﻧﻪ ﻻ ﺣ ﱠ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺰﻛﺎﺓ ﻭﱂ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬ ‫ﻣﻜﺘﺴِﺐ)‪.(١‬‬ ‫ﻭﻛﺎﻥ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻳﻀﻌ‪‬ﻬﺎ ﰲ ﺣﻘﻬﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ‪ ،‬ﺗﻔﺮﻳ ‪‬ﻖ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﳌﺴﺘﺤﻘﲔ ﺍﻟﺬﻳﻦ ﰲ ﺑﻠﺪ ﺍﳌﺎﻝ‪ ،‬ﻭﻣﺎ ﻓﻀ ﹶﻞ ﻋﻨﻬﻢ‬ ‫‪‬ﺣ ِﻤﻠﹶﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﻔﺮ‪‬ﻗﻬﺎ ﻫﻮ ج‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﺒﻌﺚ ﺳ‪‬ﻌﺎﺗﻪ ﺇﱃ ﺍﻟﺒﻮﺍﺩﻯ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﺒﻌﺜﹸﻬﻢ‬ ‫ﺇﱃ ﺍﻟﻘﹸﺮﻯ‪ ،‬ﺑﻞ ﺃﻣﺮ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﻏﻨﻴﺎﺀ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻳ‪‬ﻌﻄﻴﻬﺎ‬ ‫ﻓﻘﺮﺍﺀﻫﻢ‪ ،‬ﻭﱂ ﻳﺄﻣﺮﻩ ﲝﻤﻠﻬﺎ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ﺃﻥ ﻳﺒﻌﺚ ﺳ‪‬ﻌﺎﺗﻪ ﺇﻻ ﺇﱃ ﺃﻫﻞ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻣِﻦ ﺍﳌﻮﺍﺷﻰ‬ ‫ﺹ ﻋﻠﻰ ﺃﺭﺑﺎﺏ ﺍﻟﻨﺨﻴﻞ ﲤ ‪‬ﺮ ﳔﻴﻠﻬﻢ‪ ،‬ﻭﻳﻨﻈﺮ‬ ‫ﺹ ﻓﻴﺨ ‪‬ﺮ ‪‬‬ ‫ﺚ ﺍﳋﺎ ِﺭ ‪‬‬ ‫ﻭﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻳﺒﻌ ﹸ‬ ‫)‪(٢‬‬ ‫ﻉ‬ ‫ﺹ ﺃﻥ ﻳﺪ ‪‬‬ ‫ﺴﺐ‪ ‬ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺑﻘﺪﺭﻩ ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺍﳋﹶﺎ ِﺭ ‪‬‬ ‫ﺤِ‬ ‫ﻛﻢ ﳚﺊ ﻣﻨﻪ ‪‬ﻭﺳ‪‬ﻘﺎﹰ‪ ،‬ﻓﹶﻴ ‪‬‬ ‫)‪(٣‬‬ ‫ﺚ ﺃﻭ ﺍﻟﺮ‪‬ﺑﻊ‪ ،‬ﻓﻼ ﳜﺮﺻﻪ ﻋﻠﻴﻬﻢ ﳌﺎ ﻳﻌﺮ‪‬ﻭ ﺍﻟﻨﺨﻴ ﹶﻞ ﻣِﻦ ﺍﻟﻨﻮﺍﺋﺐ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ‬ ‫ﳍﻢ ﺍﻟﺜﻠ ﹶ‬ ‫ﺼ ‪‬ﺮﻡ‪ ،‬ﻭﻟﻴﺘﺼﺮ‪‬ﻑ ﻓﻴﻬﺎ ﺃﺭﺑﺎ‪‬ﺎ ﲟﺎ‬ ‫ﺹ ﻟﻜﻰ ﺗ‪‬ﺤﺼﻰ ﺍﻟﺰﻛﺎ ﹸﺓ ﻗﺒﻞ ﺃﻥ ﺗﺆﻛﻞ ﺍﻟﺜﻤﺎ ‪‬ﺭ ﻭ‪‬ﺗ ‪‬‬ ‫ﺍﳋﺮ ‪‬‬ ‫ﺹ ﺇﱃ ﻣ‪‬ﻦ ﺳﺎﻗﺎﻩ ﻣﻦ ﺃﻫﻞ ﺧﻴﱪ‬ ‫ﺷﺎﺅﻭﺍ‪ ،‬ﻭﻳﻀﻤﻨﻮﺍ ﻗﺪ ‪‬ﺭ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﺒﻌﺚ ﺍﳋﺎ ِﺭ ‪‬‬ ‫ﺚ ﺇﻟﻴﻬﻢ ﻋﺒﺪ‬ ‫ﻭﺯﺍﺭﻋﻪ‪ ،‬ﻓﻴﺨﺮ‪‬ﺹ ﻋﻠﻴﻬﻢ ﺍﻟﺜﻤﺎ ‪‬ﺭ ﻭﺍﻟﺰﺭﻭﻉ‪ ،‬ﻭﻳ‪‬ﻀ ‪‬ﻤﻨ‪‬ﻬﻢ ﺷﻄﺮ‪‬ﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺒﻌ ﹸ‬ ‫ﺍﻟﻠﱠﻪ ﺑﻦ ﺭ‪‬ﻭﺍﺣﺔ‪ ،‬ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻳ‪‬ﺮﺷ‪‬ﻮﻩ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﺗ‪‬ﻄﻌﻤﻮﱏ ﺍﻟﺴ‪‬ﺤﺖ‪‬؟‪ ،‬ﻭﺍﻟﻠﱠ ِﻪ ﻟﻘﺪ‬ ‫ﱃ ﻣﻦ ِﻋ ‪‬ﺪﺗِﻜﻢ ﻣِﻦ ﺍﻟﻘِﺮﺩ ِﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ‪،‬‬ ‫ﺾﺇﱠ‬ ‫ﺐ ﺍﻟﻨﺎﺱ ﺇﱃﱠ‪ ،‬ﻭﻷﻧﺘ‪‬ﻢ ﺃﺑﻐ ‪‬‬ ‫ﺟﺌﺘﻜﻢ ﻣﻦ ﻋﻨﺪ ﺃﺣ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٣٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٠٠ ،٩٩/٥‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻣﺴﻨﺪﻩ )‪ ،(٢٣٢ ،٢٣١/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٠٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٤٤‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪ ،(١٨١٩‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٢٢/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٠٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٤٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٤٢/٥‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٧٩٨‬‬


‫‪٦‬‬ ‫ﺕ‬ ‫ﻭﻻ ﳛ ِﻤﻠﹸﲎ ﺑ‪‬ﻐﻀﻰ ﻟﻜﻢ ﻭ ‪‬ﺣﺒ‪‬ﻰ ﺇﻳﺎﻩ‪ ،‬ﺃﻥ ﻻ ﺃﻋﺪﻝ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺬﺍ ﻗﺎﻣﺖ ﺍﻟﺴﻤﻮﺍ ‪‬‬ ‫ﻭﺍﻷﺭﺽ)‪.(١‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ﺃﺧ ﹸﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﳋﻴﻞ‪ ،‬ﻭﺍﻟﺮﻗﻴﻖ‪ ،‬ﻭﻻ ﺍﻟﺒﻐﺎﻝ‪ ،‬ﻭﻻ ﺍﳊﻤﲑ‪ ،‬ﻭﻻ‬ ‫ﺍﳋﻀﺮﻭﺍﺕ ﻭﻻ ﺍﳌﺒﺎﻃﺦ ﻭﺍﳌﻘﺎﺗﻰ ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﱴ ﻻ ﺗ‪‬ﻜﺎﻝ ﻭﻻ ‪‬ﺗﺪ‪‬ﺧﺮ ﺇﻻ ﺍﻟﻌﻨﺐ ﻭﺍﻟﺮ‪‬ﻃﺐ‬ ‫ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ ﲨﻠﺔ ﻭﱂ ﻳ‪‬ﻔﺮ‪‬ﻕ ﺑﲔ ﻣﺎ ﻳﺒﺲ ﻣﻨﻪ ﻭﻣﺎ ﱂ ﻳﻴﺒﺲ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ زآﺎة اﻟﻌﺴﻞ وﻣﺎ ورد ﻓﻴﻪ‬

‫ﻭﺍﺧﺘﻠﻒ ﻋﻨﻪ ج ﰲ ﺍﻟﻌﺴﻞ‪ ،‬ﻓﺮﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ‬ ‫ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﻫﻼ ﹲﻝ ﺃﺣﺪ ﺑﲎ ‪‬ﻣﺘ‪‬ﻌﺎﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺸ‪‬ﻮﺭ ﳓﻞ ﻟﻪ‪،‬‬ ‫ﻭﻛﺎﻥ ﺳﺄﻟﻪ ﺃﻥ ﻳ‪‬ﺤﻤ ‪‬ﻰ ﻭﺍﺩﻳﹰﺎ ﻳ‪‬ﻘﺎﻝ ﻟﻪ ) ‪‬ﺳﹶﻠﺒ‪‬ﺔ(‪ ،‬ﻓﺤﻤﻰ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺫﻟﻚ ﺍﻟﻮﺍﺩﻯ‪،‬‬ ‫ﻓﻠﻤﺎ ‪‬ﻭِﻟ ‪‬ﻰ ﻋ‪ ‬ﻤﺮ‪ ‬ﺍﺑ ‪‬ﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻛﺘﺐ ﺇﻟﻴﻪ ﺳﻔﻴﺎ ﹸﻥ ﺍﺑﻦ ﻭﻫﺐ ﻳﺴﺄﻟﹸﻪ ﻋﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻜﺘﺐ ﻋﻤﺮ‪ :‬ﺇﻥ ﺃﺩ‪‬ﻯ ﺇﻟﻴﻚ ﻣﺎ ﻛﺎﻥ ﻳ‪‬ﺆﺩ‪‬ﻯ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻋﺸ‪‬ﻮﺭ ﻧ‪‬ﺤﻠﻪ‪،‬‬ ‫ﺚ ﻳﺄﻛﻠﹸﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ)‪.(٢‬‬ ‫ﻓﺎﺣ ِﻢ ﻟﻪ ) ‪‬ﺳﹶﻠﺒ‪‬ﺔ(‪ ،‬ﻭﺇﻻ ﻓﺈﳕﺎ ﻫﻮ ﺫﹸﺑﺎﺏ ﻏﻴ ٍ‬ ‫ﺏ ﻗِﺮﺑﺔ()‪.(٣‬‬ ‫ﻭﰱ ﺭﻭﺍﻳﺔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ِ ) :‬ﻣ ْ‪‬ﻦ ﻛﹸﻞ ﻋﺸﺮ ِﻗ ‪‬ﺮ ٍ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﺃﻧﻪ‬ ‫ﺸ ‪‬ﺮ)‪.(٤‬‬ ‫ﺃ ‪‬ﺧ ﹶﺬ ﻣِﻦ ﺍﻟ ‪‬ﻌﺴ‪‬ﻞ ﺍﻟﻌ‪ ‬‬ ‫ﻭﰱ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻋﻦ ﺃﰉ ﺳﻴ‪‬ﺎﺭﺓ ﺍﳌﺘﻌﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﱃ‬ ‫ﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍ ‪‬ﺣﻤِﻬﺎ ﱃ‪ ،‬ﻓﺤﻤﺎﻫﺎ ﱃ)‪.(٥‬‬ ‫ﺸ ‪‬ﺮ(‪ .‬ﻗﻠ ‪‬‬ ‫ﻼ‪ .‬ﻗﺎﻝ‪) :‬ﹶﺃ ‪‬ﺩ ﺍﻟﻌ‪ ‬‬ ‫ﳓﹰ‬ ‫ﺤ ‪‬ﺮ ٍﺭ ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﺃﰉ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﰉ‬ ‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣ‪ ‬‬ ‫)‪(٦‬‬ ‫ﺸ ‪‬ﺮ ‪.‬‬ ‫ﺴ ِﻞ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‪ ،‬ﺃﻥ ﻳ‪‬ﺆ ‪‬ﺧ ﹶﺬ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٧٠٤ ،٧٠٣/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٤١٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٨٢٠‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٠٢)(١٦٠١)(١٦٠٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٤٦/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٠٢‬ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ﰲ ﺍﻷﻣﻮﺍﻝ ﺹ)‪.(٥٩٨‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٨٢٤‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٣٦/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٨٢٣‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪،(١٧٥ ،١٧٤/١‬‬ ‫ﻭﺍﻟﺒﻴﻬﻘﻲ )‪ ،(١٢٦/٤‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪.(٦٩٧٣‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ ،(٦٩٧٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٢٦/٤‬‬


‫‪٧‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﺃﺧﱪﻧﺎ ﺃﻧﺲ ﺑﻦ ﻋﻴﺎﺽ‪ ،‬ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺫﺑﺎﺏ‪،‬‬ ‫ﺖ‪ :‬ﻳﺎ‬ ‫ﺖ ﰒ ﻗﻠ ‪‬‬ ‫ﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺄﺳﻠﻤ ‪‬‬ ‫ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﺫﹸﺑﺎﺑﺬ ﻗﺎﻝ‪ :‬ﻗﺪِﻣ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍﺟﻌﻞ ﻟﻘﻮﻣﻰ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﻣﺎ ﺃﺳﻠﻤﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﲎ‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﰒ ﺍﺳﺘﻌﻤﻠﲎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﰒ ﻋ‪ ‬ﻤﺮ‪ ‬ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺳﻌﺪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺖ ﻗﻮﻣﻰ ﰲ ﺍﻟﻌﺴﻞ‪ .‬ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﻓﻴﻪ ﺯﻛﺎﺓ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺧﲑ ﰲ ﲦﺮﺓ ﻻ‬ ‫ﺍﻟﺴ‪‬ﺮﺍﺓِ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻜﻠﱠﻤ ‪‬‬ ‫ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬ ‫ﺖ‪ :‬ﺍﻟﻌ‪‬ﺸﺮ‪ ،‬ﻓﺄﺧﺬﺕ ﻣﻨﻬﻢ ﺍﻟﻌ‪‬ﺸﺮ‪ ،‬ﻓﻠﻘﻴ ‪‬‬ ‫ﺗﺰﻛﱠﻰ‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻢ ﺗﺮﻯ؟ ﻗﻠ ‪‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﺄﺧﱪﺗ‪‬ﻪ ﲟﺎ ﻛﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﺒ ‪‬‬ ‫ﻀﻪ‪ ‬ﻋﻤﺮ‪ ،‬ﰒ ﺟﻌﻞ ﲦﻨﻪ ﰲ ﺻﺪﻗﺎﺕ‬ ‫ﺍﳌﺴﻠﻤﲔ)‪ .(١‬ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻟﻔﻈﻪ ﻟﻠﺸﺎﻓﻌﻰ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺣﻜﻤﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﻟﻴﺲ ﰲ ﺯﻛﺎﺓ‬ ‫ﺼ ‪‬ﺢ ﻋﻦ ﺍﻟﻨﱮ ج ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺜ ‪‬ﲑ ﺷﺊ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻌﺴﻞ ﺷﺊ ﻳﺼﺢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻻ ‪‬ﻳ ِ‬ ‫ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﻟﻴﺲ ﰲ ﻭﺟﻮﺏ ﺻﺪﻗﺔ ﺍﻟﻌﺴﻞ ﺣﺪﻳﺚ ﻳﺜﺒﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻻ ﺇﲨﺎﻉ‪،‬‬ ‫ﺚ ﰲ ﺃﻥ ﰲ ﺍﻟﻌﺴﻞ ﺍﻟﻌ‪‬ﺸ ‪‬ﺮ ﺿﻌﻴﻒ‪ ،‬ﻭﰱ ﺃﻧﻪ ﻻ ﻳﺆﺧﺬ‬ ‫ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﺍﳊﺪﻳ ﹸ‬ ‫ﻣﻨﻪ ﺍﻟﻌ‪‬ﺸﺮ ﺿﻌﻴﻒ ﺇﻻ ﻋﻦ ﻋﻤﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪.‬‬ ‫ﺚ ﺍﻟﻮﺟﻮﺏ ﻛﻠﱡﻬﺎ ﻣﻌﻠﻮﻟﺔ‪ ،‬ﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺭﻭﺍﻳﺔ‬ ‫ﻗﺎﻝ ﻫﺆﻻﺀ‪ :‬ﻭﺃﺣﺎﺩﻳ ﹸ‬ ‫ﺻﺪﻗﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ‪ ،‬ﻭﺻﺪﻗﺔ‪ ،‬ﺿﻌ‪‬ﻔﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪،‬‬ ‫ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﻫﻮ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج ﻣﺮﺳﻞ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻨﺴﺎﺋﻰ ﺻﺪﻗﺔ ﻟﻴﺲ ﺑﺸﻰﺀ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻨﻜﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰉ ﺳﻴ‪‬ﺎﺭﺓ ﺍﳌﺘﻌﻰ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺭﻭﺍﻳﺔ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ﱂ ﻳﺪﺭﻙ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺍﻵﺧﺮ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺃﺧﺬ ﻣﻦ ﺍﻟﻌﺴﻞ ﺍﻟﻌ‪‬ﺸﺮ‪ ،‬ﻓﻔﻴﻪ‬ ‫ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻳﺮﻭﻳﻪ ﻋﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻨﺪﻫﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﺑﻨﻮ ﺯﻳﺪ‬ ‫ﺛﻼﺛﺘ‪‬ﻬﻢ ﻟﻴﺴﻮﺍ ﺑﺸﻰﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻟﻴﺲ ﰲ ﻭﻟﺪ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺛﻘﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﺃﰉ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ‪ :‬ﻓﻤﺎ ﺃﻇﻬﺮ ﺩﻻﻟﺘﻪ ﻟﻮ ﺳﻠﻢ ﻣﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﳏﺮ‪‬ﺭ ﺭﺍﻭﻳﻪ ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺣﺪﻳﺜﻪ ﻫﺬﺍ‪ :‬ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﺮ‪‬ﺭ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻣﺴﻨﺪﻩ )‪ ،(٢٤١ ،٢٤٠/١‬ﻭﰲ ﺍﻷﻡ )‪ ،(٣٣/٢‬ﻭﺃﲪﺪ )‪ ،(٧٩/٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ‬ ‫)‪ ،(١٢٧/٤‬ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(٢٠/٣‬ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﰲ ﺍﻷﻣﻮﺍﻝ )‪.(٤٩٧)(٤٩٦‬‬


‫‪٨‬‬ ‫ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺯﻛﺎﺓ ﺍﻟﻌﺴﻞ ﺷﻰﺀ ﻳﺼﺢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺼﻠﺖ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﺃﻧﺲ‬ ‫ﺑﻦ ﻋﻴﺎﺽ‪ ،‬ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰉ ﺫﺑﺎﺏ‪ ،‬ﻋﻦ ﻣﻨﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ‬ ‫ﺫﺑﺎﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺻﻔﻮﺍﻥ ﺍﺑﻦ ﻋﻴﺴﻰ‪ ،‬ﻋﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰉ ﺫﺑﺎﺏ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ‪:‬‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺪ ﻣﻨﲑ‪ ،‬ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﺫﺑﺎﺏ‪ ،‬ﱂ ﻳﺼﺢ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲎ‪ :‬ﻣﻨﲑ‬ ‫ﻫﺬﺍ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﱃ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻭﺳﻌﺪ ﺑﻦ ﺃﰉ ﺫﺑﺎﺏ‪،‬‬ ‫ﳛﻜﻰ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﺄﻣﺮﻩ ﺑﺄﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﻌﺴﻞ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺷﻰﺀ‬ ‫ﺴﻨ‪‬ﻦ ﻭﺍﻵﺛﺎﺭ‬ ‫ﺭﺁﻩ ﻓﺘﻄﻮﻉ ﻟﻪ ﺑﻪ ﺃﻫﻠﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻭﺍﺧﺘﻴﺎﺭﻯ ﺃﻥ ﻻ ﻳ‪‬ﺆﺧﺬ ﻣﻨﻪ‪ ،‬ﻷﻥ ﺍﻟ ‪‬‬ ‫ﺛﺎﺑﺘﺔ ﻓﻴﻤﺎ ﻳ‪‬ﺆﺧﺬ ﻣﻨﻪ‪ ،‬ﻭﻟﻴﺴﺖ ﺛﺎﺑﺘﺔ ﻓﻴﻪ ﻓﻜﺄﻧﻪ ﻋﻔﻮ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﳛﲕ ﺑﻦ ﺁﺩﻡ‪ ،‬ﺣﺪﺛﻨﺎ ﺣ‪‬ﺴﲔ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬ ‫ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﻌﺴﻞ ﺯﻛﺎ ﹲﺓ‪.‬‬ ‫ﻗﺎﻝ ﳛﲕ‪ :‬ﻭﺳﺌﻞ ﺣﺴﻦ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﺍﻟﻌﺴﻞ؟ ﻓﻠﻢ ﻳﺮ ﻓﻴﻪ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺫﻛﺮ ﻋﻦ ﻣﻌﺎﺫ ﺃﻧﻪ‬ ‫ﱂ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻌﺴﻞ ﺷﻴﺌﹰﺎ‪ .‬ﻗﺎﻝ ﺍﳊﹸﻤﻴﺪﻯ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ‪ ،‬ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻴﺴﺮﺓ‪ ،‬ﻋﻦ‬ ‫ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ ،‬ﺃﻧﻪ ﺃﺗﻰ ﺑﻮﻗﺺ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻌﺴﻞ‪ ،‬ﻓﻘﺎﻝ ﻣﻌﺎﺫ‪ :‬ﻛﻼﳘﺎ ﱂ ﻳﺄﻣﺮﱏ‬ ‫ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺸﻰﺀ)‪.(١‬‬ ‫ﺏ ﻣﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺟﺎﺀﻧﺎ ﻛﺘﺎ ‪‬‬ ‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺇﱃ ﺃﰉ ﻭﻫﻮ ِﲟﻨ‪‬ﻰ‪ ،‬ﺃﻥ ﻻ ﻳﺄﺧﺬ ﻣﻦ ﺍﳋﻴﻞ ﻭﻻ ﻣﻦ ﺍﻟﻌﺴﻞ‬ ‫ﺻﺪﻗﺔ)‪ .(٢‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻰ‪.‬‬ ‫ﻭﺫﻫﺐ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﲨﺎﻋﺔ‪ ،‬ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻌﺴﻞ ﺯﻛﺎﺓ‪ ،‬ﻭﺭﺃﻭﺍ ﺃﻥ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‬ ‫ﻀ ‪‬ﺪ‬ ‫‪‬ﻳ ﹶﻘﻮ‪‬ﻯ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻗﺪ ﺗﻌﺪﺩﺕ ﳐﺎﺭﺟ‪‬ﻬﺎ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﻃﹸﺮﻗﻬﺎ‪ ،‬ﻭﻣﺮ ‪‬ﺳﻠﹸﻬﺎ ﻳ‪‬ﻌ ‪‬‬ ‫ﲟﺴﻨﺪﻫﺎ‪ .‬ﻭﻗﺪ ‪‬ﺳﺌِﻞ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺪ ﻣﻨﲑ‪ ،‬ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﺫﺑﺎﺏ‪،‬‬ ‫ﻳﺼﺢ ﺣﺪﻳﺜﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ ﻫﺆﻻﺀ‪ :‬ﻭﻷﻧﻪ ﻳﺘﻮﻟﺪ ﻣﻦ ‪‬ﻧﻮ‪‬ﺭ ﺍﻟﺸﺠﺮ ﻭﺍﻟﺰﻫﺮ‪ ،‬ﻭﻳ‪‬ﻜﺎﻝ‬ ‫ﻭ‪‬ﻳﺪ‪‬ﺧﺮ‪ ،‬ﻓﻮﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻛﺎﳊﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻜﻠﻔﺔ ﰲ ﺃﺧﺬﻩ ﺩﻭﻥ ﺍﻟﻜﻠﻔﺔ ﰲ‬ ‫ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ‪ ،‬ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺇﳕﺎ ﳚﺐ ﻓﻴﻪ ﺍﻟﻌ‪‬ﺸﺮ ﺇﺫﺍ ﹸﺃﺧِﺬ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌ‪‬ﺸﺮ‪ ،‬ﻓﺈﻥ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ ،(٦٩٦٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٢٧/٤‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(٢٧٨ ،٢٧٧/١‬‬


‫‪٩‬‬ ‫ﹸﺃﺧِﺬ ﻣﻦ ﺃﺭﺽ ﺍﳋﺮﺍﺝ‪ ،‬ﱂ ﳚﺐ ﻓﻴﻪ ﺷﺊ ﻋﻨﺪﻩ‪ ،‬ﻷﻥ ﺃﺭﺽ ﺍﳋﺮﺍﺝ ﻗﺪ ﻭﺟﺐ ﻋﻠﻰ ﻣﺎﻟﻜﻬﺎ‬ ‫ﺝ ﻷﺟﻞ ﲦﺎﺭﻫﺎ ﻭﺯﺭﻋﻬﺎ‪ ،‬ﻓﻠﻢ ﳚﺐ ﻓﻴﻬﺎ ﺣﻖ ﺁﺧﺮ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﺃﺭﺽ ﺍﻟﻌ‪‬ﺸﺮ ﱂ ﳚﺐ‬ ‫ﺍﳋﺮﺍ ‪‬‬ ‫ﰲ ﺫﻣﺘﻪ ﺣﻖ ﻋﻨﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺍﳊ ‪‬ﻖ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﺳﻮ‪‬ﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﲔ ﺍﻷﺭﺿﲔ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﻭﺟﺒﻪ ﻓﻴﻤﺎ ﺃﹸ ِﺧ ﹶﺬ ﻣِﻦ ﻣﻠﻜﻪ ﺃﻭ ﻣﻮﺍﺕ‪،‬‬ ‫ﻋ‪‬ﺸﺮﻳﺔ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﺃﻭ ﺧﺮﺍﺟﻴﺔ‪.‬‬ ‫ﰒ ﺍﺧﺘﻠﻒ ﺍﳌﻮﺟِﺒﻮﻥ ﻟﻪ‪ :‬ﻫﻞ ﻟﻪ ﻧﺼﺎﺏ ﺃﻡ ﻻ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﳚﺐ ﰲ‬ ‫ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻟﻪ ﻧﺼﺎﺑﹰﺎ ﻣﻌﻴﻨﺎﹰ‪ ،‬ﰒ ﺍﺧﺘﻠﻒ ﰲ‬ ‫ﻗﺪﺭﻩ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻫﻮ ﻋﺸﺮﺓ ﺃﺭﻃﺎﻝ‬ ‫ﻼ ﺑﺎﻟﻌﺮﺍﻗﻰ‪.‬‬ ‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ :‬ﻫﻮ ﲬﺴﺔ ﺃﻓﺮﺍﻕ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﺭﻃ ﹰ‬ ‫ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻧﺼﺎﺑﻪ ﻋﺸﺮﺓ ﺃﻓﺮﺍﻕ‪ ،‬ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻟﻔﺮﻕ‪ ،‬ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﺃﺣﺪﻫﺎ‪:‬‬ ‫ﻼ‪.‬‬ ‫ﺃﻧﻪ ﺳﺘﻮﻥ ﺭﻃﻼﹰ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﺭﻃ ﹰ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ ﺳﺘﺔ ﻋﺸﺮ ﺭﻃﻼﹰ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺟﺎﺀﻩ ﺍﻟﺮﺟﻞ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﺩﻋﺎ ﻟﻪ ﻓﺘﺎﺭﺓ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺑﺎﺭﻙ ﻓﻴﻪ ﻭﰱ‬ ‫ﺃﺑﻠﻪ()‪ .(١‬ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ )ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻴﻪ()‪ .(٢‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ﺃﺧﺬ ﻛﺮﺍﺋﻢ ﺍﻷﻣﻮﺍﻝ ﰲ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺑﻞ ﻭﺳﻂ ﺍﳌﺎﻝ‪ ،‬ﻭﳍﺬﺍ ‪‬ﻰ ﻣﻌﺎﺫﹸﺍ ﻋﻦ ﺫﻟﻚ)‪.(٣‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﻧﻬﻰ اﻟﻤﺘﺼﺪق أن ﻳﺸﺘﺮى ﺻﺪﻗﺘﻪ‬

‫ﻯ ﺻﺪﻗﺘﻪ)‪ ،(٤‬ﻭﻛﺎﻥ ﻳ‪‬ﺒﻴﺢ ﻟﻠﻐﲎ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ‬ ‫ﻭﻛﺎﻥ ج ﻳﻨﻬﻰ ﺍﳌﺘﺼﺪ‪‬ﻕ ﺃﻥ ﻳﺸﺘﺮ ‪‬‬ ‫ﻕ ﺑﻪ ﻋﻠﻰ ﺑ‪‬ﺮﻳ ‪‬ﺮ ﹶﺓ ﻭﻗﺎﻝ‪) :‬ﻫ‪ ‬ﻮ‬ ‫ﺼﺪ‪ ‬‬ ‫ﺍﻟﺼﺪﻗﺔ ﺇﺫﺍ ﺃﻫﺪﺍﻫﺎ ﺇﻟﻴﻪ ﺍﻟﻔﻘﲑ‪ ،‬ﻭﺃﻛﻞ ج ﻣِﻦ ﳊﻢ ‪‬ﺗ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ ﻭﻟﻨﺎ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫﺪِﻳﺔ()‪.(٥‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪.(٣٠/٥‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨٦/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٠٧٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٩٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٣١/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٥٥/٣‬ﻭﻣﺴﻠﻢ )‪.(١٩‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٢٨٢/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠٤/٥‬ﻭﻣﺴﻠﻢ )‪.(١٦٢١‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٧٩ ،١٢٣/٦‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٨٢/٩‬ﻭﻣﺴﻠﻢ )‪ ،(١٥٠٤‬ﻭﻣﺎﻟﻚ ﰲ‬

‫=‬


‫‪١٠‬‬ ‫ﺕ‬ ‫ﻭﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺴﺘﺪﻳﻦ ﳌﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻛﻤﺎ ﺟﻬ‪‬ﺰ ﺟﻴﺸﹰﺎ ﹶﻓ‪‬ﻨ ِﻔ ‪‬ﺪ ِ‬ ‫ﺼ ‪‬ﺪﹶﻗ ِﺔ‬ ‫ﺴﻢ‪ ‬ﺇﺑﻞ ﺍﻟ ‪‬‬ ‫ﺍﻹﺑﻞ‪ ،‬ﻓﺄﻣﺮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻗﻼﺋﺺ ﺍﻟﺼﺪﻗﺔ)‪ ،(١‬ﻭﻛﺎﻥ ‪‬ﻳ ِ‬ ‫ﺴﻤ‪‬ﻬﺎ ﰲ ﺁﺫﺍ‪‬ﺎ‪.‬‬ ‫ﺑﻴﺪﻩ)‪ ،(٢‬ﻭﻛﺎﻥ ‪‬ﻳ ِ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺍﻩ ﺃﻣﺮ‪ ،‬ﺍﺳﺘﺴﻠﻒ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﺭﺑﺎ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺴﻠﻒ ﻣﻦ ﺍﻟﻌﺒﺎﺱ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺻﺪﻗﺔ ﻋﺎﻣﲔ)‪.(٣‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ زآﺎة اﻟﻔﻄﺮ‬

‫ﺻ ِﻐ ٍﲑ ﻭ ﹶﻛِﺒﲑِ‪ ،‬ﹶﺫ ﹶﻛ ٍﺮ‬ ‫ﻓﺮﺿﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻋﻠﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬‬ ‫‪‬ﻭﺃﹸ‪‬ﻧﺜﹶﻰ‪ ،‬ﺣﺮ‪ ‬ﻭ ‪‬ﻋ‪‬ﺒﺪٍ‪ ،‬ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻤﺮٍ‪ ،‬ﹶﺃ ‪‬ﻭ ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﺷ ِﻌﲑٍ‪ ،‬ﹶﺃ ‪‬ﻭ ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ﹶﺃِﻗﻂٍ‪ ،‬ﹶﺃ ‪‬ﻭ ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ‬ ‫ﺐ)‪.(٤‬‬ ‫‪‬ﺯﺑِﻴ ٍ‬ ‫ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺃﻭ ﺻﺎﻋﹰﺎ ﻣﻦ ﺩﻗﻴﻖ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ :‬ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ‪‬ﺑﺮ‪.(٥)‬‬ ‫ﻭﺍﳌﻌﺮﻭﻑ‪ :‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺟﻌﻞ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ‪‬ﺑﺮ‪ ‬ﻣﻜﺎﻥ ﺍﻟﺼﺎﻉ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ)‪.(٦‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﻫﻮ ﺍﻟﺬﻯ ﹶﻗﻮ‪‬ﻡ ﺫﻟﻚ)‪ ،(٧‬ﻭﻓﻴﻪ ﻋﻦ ﺍﻟﻨﱮ ج ﺁﺛﺎﺭ‬ ‫ﻣﺮﺳﻠﺔ‪ ،‬ﻭﻣﺴﻨﺪﺓ‪ ،‬ﻳ‪‬ﻘﻮ‪‬ﻯ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ‪.‬‬ ‫ﻓﻤﻨﻬﺎ‪ :‬ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺃﻭ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺻ‪‬ﻌﲑ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪:‬‬ ‫ﻉ ِﻣ ‪‬ﻦ ‪‬ﺑﺮ‪ ‬ﺃ ‪‬ﻭ ﹶﻗﻤ‪‬ﺢ ﻋﻠﻰ ﹸﻛﻞﱢ ﺍﹾﺛ‪‬ﻨﻴ‪‬ﻦ( ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺑﻮ‬ ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪) :‬ﺻﺎ ‪‬‬ ‫=‬

‫ﺍﳌﻮﻃﺄ )‪.(٥٦٢/٢‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣٣٥٧‬ﻭﺃﲪﺪ )‪ ،(٧٠٢٥‬ﻭﺍﳊﺎﻛﻢ )‪.(٥٧ ،٥٦/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٠/٣‬ﻭﻣﺴﻠﻢ )‪.(٢١١٩‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٢٤‬ﻭﺃﲪﺪ )‪ ،(١٠٤/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٧٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(١٧٩٥‬‬ ‫ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٢٣/٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١١١/٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٢٨٤/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٢/٣‬ﻭﻣﺴﻠﻢ )‪.(٩٨٤‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦١٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٢/٥‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٦١٤‬‬ ‫)‪ (٧‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩٧ ،٢٩٥/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٩٨٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٣/٥‬‬


‫‪١١‬‬ ‫ﺩﺍﻭﺩ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺑﻌﺚ ﻣﻨﺎﺩﻳﹰﺎ ﰲ ﻓِﺠﺎﺝ‬ ‫ﺻ ِﻐ ٍﲑ ﹶﺃ ‪‬ﻭ‬ ‫ﺴﻠِﻢ‪ ،‬ﹶﺫ ﹶﻛ ٍﺮ ﺃﻭ ﹸﺃ‪‬ﻧﺜﹶﻰ‪ ،‬ﺣﺮ‪ ‬ﹶﺃ ‪‬ﻭ ‪‬ﻋ‪‬ﺒﺪٍ‪ ،‬‬ ‫ﺻ ‪‬ﺪﻗﹶﺔ ﺍﻟ ِﻔ ﹾﻄ ِﺮ ﻭ‪‬ﺍ ِﺟ‪‬ﺒ ﹲﺔ ﻋﻠﻰ ﹸﻛﻞﱢ ‪‬ﻣ ‪‬‬ ‫‪‬ﻣﻜﱠﺔ‪) :‬ﹶﺃ ﹶﻻ ﺇ ﱠﻥ ‪‬‬ ‫)‪(٢‬‬ ‫ﹶﻛِﺒﲑٍ‪ ،‬ﻣﺪ‪‬ﺍ ِﻥ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻤ ٍﺢ ﹶﺃ ‪‬ﻭ ِﺳﻮ‪‬ﺍ ‪‬ﻩ ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ﻃﹶﻌﺎﻡ( ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﹶﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃ ‪‬ﻣ ‪‬ﺮ‬ ‫ﻉ ِﻣ ‪‬ﻦ ِﺣ‪‬ﻨ ﹶﻄ ٍﺔ)‪ .(٣‬ﻭﻓﻴﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ‪،‬‬ ‫ﻒ ﺻ‪‬ﺎ ٍ‬ ‫ﺼ ِ‬ ‫‪‬ﻋﻤ‪‬ﺮﻭ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﺰ ٍﻡ ﰲ ‪‬ﺯﻛﹶﺎ ِﺓ ﺍﻟ ِﻔ ﹾﻄ ِﺮ ِﺑِﻨ ‪‬‬ ‫ﻭﺛﱠﻘﻪ ﺑﻌﻀﻬﻢ ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﻀﻬﻢ‪.‬‬ ‫ﻗﺎﻝ ﺍﳊﺴ ‪‬ﻦ ﺍﻟﺒ‪‬ﺼﺮﻯ‪ :‬ﺧﻄﺐ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﰲ ﺁﺧﺮ ﺭﻣﻀﺎ ﹶﻥ ﻋﻠﻰ ﻣﻨﱪ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮﺍ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻫﻬ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍ ﹶﳌﺪِﻳ‪‬ﻨﺔِ؟ ﻗﹸﻮﻣ‪‬ﻮﺍ‬ ‫ﺻ ‪‬ﻮ ِﻣ ﹸﻜﻢ‪ ،‬ﻓﻜﹶﺄﻥﱠ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹶﺔ ‪‬‬ ‫ﹶﺃ ‪‬ﺧ ِﺮﺟ‪‬ﻮﺍ ‪‬‬ ‫ﺼ ‪‬ﺪﹶﻗ ﹶﺔ ﺻﺎ ‪‬ﻋﹰﺎ ﻣِﻦ‬ ‫ﺽ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬ ‫ﺇﻟﹶﻰ ﺇ ‪‬ﺧﻮ‪‬ﺍِﻧﻜﹸﻢ ﹶﻓ ‪‬ﻌﱢﻠﻤ‪‬ﻮﻫ‪‬ﻢ ﻓﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮﻥﹶ‪ ،‬ﻓﹶﺮ ‪‬‬ ‫ﺻ ِﻐ ٍﲑ‬ ‫ﻉ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻤ ٍﺢ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ‪‬ﺣﺮ‪ ،‬ﺃﻭ ﳑﻠﹸﻮﻙٍ‪ ،‬ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﹸﺃ‪‬ﻧﺜﹶﻰ‪ ،‬‬ ‫ﻒ ﺻ‪‬ﺎ ٍ‬ ‫ﺼ ‪‬‬ ‫‪‬ﺗ ‪‬ﻤﺮٍ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺷ ِﻌﲑٍ‪ ،‬ﹶﺃ ‪‬ﻭ ِﻧ ‪‬‬ ‫ﺴ ‪‬ﻌ ِﺮ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪،‬‬ ‫ﺺ ﺍﻟ ‪‬‬ ‫ﺿ ‪‬ﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﺭ‪‬ﺃﻯ ﺭ‪ ‬ﺧ ‪‬‬ ‫ﹶﺃ ‪‬ﻭ ﹶﻛِﺒﲑٍ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﻋ‪‬ﻠ ‪‬ﻰ ‪‬ﺭ ِ‬ ‫ﹶﻓﹶﻠ ‪‬ﻮ ‪‬ﺟ ‪‬ﻌ ﹾﻠ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺷ‪‬ﻰ ٍﺀ(‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻫﺬﺍ ﻟﻔﻈﻪ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﻋﻨﺪﻩ ﻓﻘﺎﻝ‬ ‫‪‬ﻋﻠ ‪‬ﻰ‪ :‬ﹶﺃﻣ‪‬ﺎ ﺇﺫ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪ ،‬ﻓﹶﺄ ‪‬ﻭ ِﺳﻌ‪‬ﻮﺍ‪ ،‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﻫﺎ ﺻ‪‬ﺎﻋﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﺑﺮ‪ ‬ﻭ ﹶﻏ‪‬ﻴﺮِﻩ)‪ .(٤‬ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ‬ ‫ﺐ‬ ‫ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﻳ‪‬ﻘﻮ‪‬ﻯ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻳﻘﻮﻝ‪ :‬ﻫﻮ ﻗﻴﺎﺱ ﻗﻮ ِﻝ ﺃﲪﺪ ﰲ ﺍﻟﻜﻔﱠﺎﺭﺍﺕ‪ ،‬ﺃﻥ ﺍﻟﻮﺍﺟ ‪‬‬ ‫ﻒ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﻏﲑﻩ‪.‬‬ ‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻟ‪‬ﺒﺮ‪ ‬ﻧﺼ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ وﻗﺖ إﺧﺮاج هﺬﻩ اﻟﺼﺪﻗﺔ‬

‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺇﺧﺮﺍﺝ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻗﺒ ﹶﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ‪ :‬ﺃﻧﻪ‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ ِﻣ ‪‬ﻦ‬ ‫ﻗﺎﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺃﺩ‪‬ﺍﻫﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟﺼ‪‬ﻼﺓ‪ ،‬ﹶﻓﻬِﻰ ‪‬ﺯﻛﹶﺎﹲﺓ ‪‬ﻣ ﹾﻘﺒ‪‬ﻮﻟﹶﺔ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺩ‪‬ﺍﻫﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺼ‪‬ﻼﺓ ﹶﻓ ِﻬ ‪‬ﻰ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٣٢ ،٤٣١/٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٦٢١)(١٦٢٠)(١٦١٩‬‬ ‫ﻭﺍﻟﻄﺤﺎﻭﻱ )‪ ،(٤٥/٢‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٤٧/٢‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ،(٥٧٨٥‬ﻭﺍﳊﺎﻛﻢ )‪.(٢٧٩/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٦٧٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٤٥/٢‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٢٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٢/٥‬‬


‫‪١٢‬‬ ‫ﺕ()‪.(١‬‬ ‫ﺼﺪ‪‬ﻗﺎ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ‪‬ﺰﻛﹶﺎ ِﺓ ﺍﻟ ِﻔ ﹾﻄ ِﺮ ﹶﺃ ﹾﻥ‬ ‫ﺱ ﺇﱃ ﺍﻟﺼ‪‬ﻼﺓ)‪.(٢‬‬ ‫ﺝ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺗ‪‬ﺆﺩ‪‬ﻯ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﺧﺮ‪‬ﻭ ِ‬ ‫ﺕ‬ ‫ﻭﻣﻘﺘﻀﻰ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮ ‪‬ﺯ ﺗﺄﺧﲑ‪‬ﻫﺎ ﻋﻦ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﻔﻮ ‪‬‬ ‫ﺑﺎﻟﻔﺮﺍﻍ ﻣِﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻣ‪‬ﻌﺎﺭِﺽ ﳍﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﻭﻻ ﻧﺎﺳﺦ‪ ،‬ﻭﻻ‬ ‫ﺐ ﺍﻷُﺿﺤﻴﺔ‬ ‫ﺇﲨﺎﻉ ﻳﺪﻓﻊ ﺍﻟﻘﻮ ﹶﻝ ‪‬ﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺨ‪‬ﻨﺎ ﻳ‪‬ﻘﻮ‪‬ﻯ ﺫﻟﻚ ﻭﻳﻨﺼﺮ‪‬ﻩ‪ ،‬ﻭﻧﻈﲑ‪‬ﻩ ﺗﺮﺗﻴ ‪‬‬ ‫ﻋﻠﻰ ﺻﻼﺓ ﺍﻹﻣﺎﻡ‪ ،‬ﻻ ﻋﻠﻰ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺃﻥ ﻣ‪‬ﻦ ﺫﺑﺢ ﻗﺒ ﹶﻞ ﺻﻼﺓ ﺍﻹﻣﺎﻡ‪ ،‬ﱂ ﺗﻜﻦ ﺫﺑﻴﺤﺘﻪ‬ ‫ﺃﹸﺿﺤﻴ ﹰﺔ ﺑﻞ ﺷﺎﺓ ﳊﻢ‪ .‬ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﺬﺍ ‪‬ﻫ ‪‬ﺪﻯ‪ ‬ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﻮﺿﻌﲔ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ ﺗﺨﺼﻴﺺ اﻟﻤﺴﺎآﻴﻦ ﺑﻬﺎ‬

‫ﺺ ﺍﳌﺴﺎﻛﲔ ‪‬ﺬﻩ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻘﺴِﻤﻬﺎ ﻋﻠﻰ‬ ‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﲣﺼﻴ ‪‬‬ ‫ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻗﺒﻀ ﹰﺔ ﻗﺒﻀﺔﹰ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻓﻌﻠﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺑﻌﺪﻫﻢ‪ ،‬ﺑﻞ ﺃﺣ ‪‬ﺪ ﺍﻟﻘﻮﻟﲔ ﻋﻨﺪﻧﺎ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮ ‪‬ﺯ ﺇﺧﺮﺍﺟ‪‬ﻬﺎ ﺇﻻ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﺧﺎﺻﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﻘﻮ ﹸﻝ ﺃﺭﺟ ‪‬ﺢ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﻗﺴﻤﺘﻬﺎ ﻋﻠﻰ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ ﺻﺪﻗﺔ اﻟﺘﻄﻮع‬

‫ﻛﺎﻥ ج ﺃﻋﻈ ‪‬ﻢ ﺍﻟﻨﺎﺱ ﺻﺪﻗ ﹰﺔ ﲟﺎ ﻣﻠﻜﺖ ﻳﺪ‪‬ﻩ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺴﺘﻜﺜِﺮ ﺷﻴﺌﹰﺎ ﺃﻋﻄﺎﻩ ﻟﻠﱠ ِﻪ‬ ‫ﻼ ﻛﺎﻥ ﺃﻭ ﻛﺜﲑﺍﹰ‪،‬‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﻻ ﻳﺴﺘ ِﻘﻠﱡﻪ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺴﺄﻟﹸﻪ ﺃﺣ ‪‬ﺪ ﺷﻴﺌﹰﺎ ﻋﻨﺪﻩ ﺇﻻ ﺃﻋﻄﺎﻩ‪ ،‬ﻗﻠﻴ ﹰ‬ ‫ﺐ ﺷﻰ ٍﺀ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻑ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻄﺎ ُﺀ ﻭﺍﻟﺼﺪﻗ ﹸﺔ ﺃﺣ ‪‬‬ ‫ﻭﻛﺎﻥ ﻋﻄﺎﺅﻩ ﻋﻄﺎﺀ ‪‬ﻣ ‪‬ﻦ ﻻ ﳜﺎ ‪‬‬ ‫ﺳ‪‬ﺮﻭﺭ‪‬ﻩ ﻭﻓﺮﺣ‪‬ﻪ ﲟﺎ ﻳﻌﻄﻴﻪ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﺳﺮﻭﺭ ﺍﻵ ِﺧ ِﺬ ﲟﺎ ﻳﺄﺧﺬﻩ‪ ،‬ﻭﻛﺎﻥ ﺃﺟﻮ ‪‬ﺩ ﺍﻟﻨﺎﺱ ﺑﺎﳋﲑ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٦٠٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٨٢٧‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪ ،(٢١٩‬ﻭﺍﳊﺎﻛﻢ‬ ‫)‪.(٤٠٩/١‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٩١/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٩٨٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٧٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٦١٠‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٥٤/٥‬‬


‫‪١٣‬‬ ‫ﳝﻴﻨﻪ ﻛﺎﻟﺮ‪‬ﻳﺢ ﺍﳌﺮﺳﻠﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﻣ‪‬ﺤﺘﺎﺝ‪ ،‬ﺁﺛﺮﻩ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺗﺎﺭ ﹰﺓ ﺑﻄﻌﺎﻣﻪ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﺑﻠﺒﺎﺳﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻨﻮ‪‬ﻉ ﰲ ﺃﺻﻨﺎﻑ ﻋﻄﺎﺋﻪ ﻭﺻﺪﻗﺘﻪ‪ ،‬ﻓﺘﺎﺭ ﹰﺓ ﺑﺎﳍﺒﺔ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﺑﺎﻟﺼﺪﻗﺔ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ‬ ‫ﺑﺎﳍﺪﻳﺔ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﺑﺸﺮﺍ ِﺀ ﺍﻟﺸﻰﺀ ﰒ ﻳ‪‬ﻌﻄﻰ ﺍﻟﺒﺎﺋﻊ ﺍﻟﺜﻤﻦ ﻭﺍﻟﺴ‪‬ﻠﻌﺔ ﲨﻴﻌﺎﹰ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺑﺒﻌﲑ‬ ‫ﺟﺎﺑﺮ)‪ (١‬ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﻘﺘﺮﺽ ﺍﻟﺸﺊ‪ ،‬ﻓﲑﺩ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﻭﺃﻓﻀﻞ ﻭﺃﻛﱪ)‪ ،(٢‬ﻭﻳﺸﺘﺮﻯ ﺍﻟﺸﻰﺀ‪،‬‬ ‫ﻓﻴﻌﻄﻰ ﺃﻛﺜﺮ ﻣﻦ ﲦﻨﻪ‪ ،‬ﻭﻳﻘﺒﻞ ﺍﳍﺪﻳ‪‬ﺔ ﻭﻳ‪‬ﻜﺎﰱ ُﺀ ﻋﻠﻴﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻨﻬﺎ ﺃﻭ ﺑﺄﺿﻌﺎﻓﻬﺎ‪ ،‬ﺗﻠﻄـﱡﻔﹰﺎ‬ ‫ﻭﺗﻨﻮ‪‬ﻋﹰﺎ ﰲ ﺿﺮﻭﺏ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻹﺣﺴﺎﻥ ﺑﻜﻞ ﳑﻜﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﺪﻗﹸﺘﻪ ﻭﺇﺣﺴﺎﻧ‪‬ﻪ ﲟﺎ ﳝﻠﻜﹸﻪ‪،‬‬ ‫ﺾ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﲝﺎﻟﻪ‬ ‫ﺨ ِﺮﺝ‪ ‬ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﺄ ‪‬ﻣ ‪‬ﺮ ﺑﺎﻟﺼﺪﻗﺔ‪ ،‬ﻭﳛ ‪‬‬ ‫ﻭﲝﺎﻟﻪ‪ ،‬ﻭﺑﻘﻮﻟﻪ‪ ،‬ﻓﻴ‪ ‬‬ ‫ﻭﻗﻮﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺭﺁﻩ ﺍﻟﺒﺨﻴ ﹸﻞ ﺍﻟﺸﺤﻴﺢ‪ ،‬ﺩﻋﺎﻩ ﺣﺎﻟﹸﻪ ﺇﱃ ﺍﻟﺒﺬﻝ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻣ ‪‬ﻦ ﺧﺎﻟﻄﹶﻪ‬ ‫ﺻﺤِﺒﻪ‪ ،‬ﻭﺭﺃﻯ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﻪ ﻻ ﳝِﻠﻚ‪ ‬ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻨ‪‬ﺪﻯ‪.‬‬ ‫ﻭ‪‬‬ ‫ﺡ‬ ‫ﻭﻛﺎﻥ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﻳﺪﻋﻮ ﺇﱃ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺼﺪﻗ ِﺔ ﻭﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ج ﺃﺷﺮ ‪‬‬ ‫ﺍﳋﻠﻖ ﺻﺪﺭﺍﹰ‪ ،‬ﻭﺃﹶﻃﻴ‪‬ﺒﻬﻢ ﻧﻔﺴﺎﹰ‪ ،‬ﻭﺃﻧﻌﻤ‪‬ﻬﻢ ﻗﻠﺒﹰﺎ‪ .‬ﻓﺈﻥ ﻟِﻠﺼﺪﻗﺔ ‪‬ﻭﻓِﻌ ِﻞ ﺍﳌﻌﺮﻭﻑ ﺗﺄﺛﲑﹰﺍ ﻋﺠﻴﺒﹰﺎ ﰲ‬ ‫ﺷﺮﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﻧﻀﺎﻑ ﺫﻟﻚ ﺇﱃ ﻣﺎ ﺧﺼ‪‬ﻪ ﺍﻟﻠﱠﻪ ﺑ ِﻪ ﻣﻦ ﺷﺮﺡ ﺻﺪﺭﻩ ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ‪،‬‬ ‫ﻆ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻨﻪ‪.‬‬ ‫ﻭﺧﺼﺎﺋﺼﻬﺎ ﻭﺗﻮﺍﺑﻌﻬﺎ‪ ،‬ﻭﺷﺮﺡ ﺻﺪﺭﻩ ﺣﺴﹰﺎ ﻭﺇﺧﺮﺍﺝ ﺣ ﱢ‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ أﺳﺒﺎب ﺷﺮح اﻟﺼﺪور وﺣﺼﻮﻟﻬﺎ ﻋﻠﻰ اﻟﻜﻤﺎل ﻟﻪ ج‬ ‫ﻓﺄﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺷﺮﺡ ﺍﻟﺼﺪﺭ‪ :‬ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﻭﻋﻠﻰ ﺣﺴﺐ ﻛﻤﺎﻟﻪ‪ ،‬ﻭﻗﻮﺗﻪ‪ ،‬ﻭﺯﻳﺎﺩﺗﻪ ﻳﻜﻮ ﹸﻥ‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭﻩ‪ ‬ﻟِﻺﺳ‪‬ﻼ ِﻡ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﻋﻠﹶﻰ ﻧ‪‬ﻮ ٍﺭ‬ ‫ﺡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬‬ ‫ﺡ ﺻﺪﺭ ﺻﺎﺣﺒﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃﹶﻓﻤ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﺍﻧﺸﺮﺍ ‪‬‬ ‫ﻼﻡِ‪،‬‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭﻩ‪ ‬ﻟِﻺ ‪‬ﺳ ﹶ‬ ‫ﺡ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻪ﴾ ]ﺍﻟﺰﻣﺮ‪ .[٢٢ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻳ‪ِ ‬ﺮ ِﺩ ﺍﻟﱠﻠ ‪‬ﻪ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻬ ِﺪ‪‬ﻳﻪ‪ ‬ﻳ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ﴾ ]ﺍﻷﻧﻌﺎﻡ‪:‬‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭﻩ‪ ‬ﺿ‪‬ـ‪‬ﻴﻘﹰﺎ ‪‬ﺣﺮ‪‬ﺟﹰﺎ ﹶﻛﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺼ‪‬ﻌ‪ ‬ﺪ ﰲ ﺍﻟ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬‬ ‫ﻀﻠﱠﻪ‪ ‬ﻳ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﹶﻥ ﻳ‪ِ ‬‬ ‫‪.[١٢٥‬‬ ‫ﺏ ﺷﺮﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﻟﺸ‪‬ﺮ ‪‬ﻙ ﻭﺍﻟﻀ‪‬ﻼﻝ ﻣِﻦ ﺃﻋﻈﻢ‬ ‫ﻓﺎﳍﹸﺪﻯ ﻭﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﻣِﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎ ِ‬ ‫ﺏ ﺿﻴ ِﻖ ﺍﻟﺼ‪‬ﺪ ِﺭ ﻭﺍﳓﺮﺍﺟِﻪ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻨﻮ ‪‬ﺭ ﺍﻟﺬﻯ ﻳﻘ ِﺬﻓﹸﻪ ﺍﻟﻠﱠﻪ ﰲ ﻗﻠﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻫﻮ ﻧﻮ ‪‬ﺭ‬ ‫ﺃﺳﺒﺎ ِ‬ ‫ﺐ‪ .‬ﻓﺈﺫﺍ ﻓﹸ ِﻘ ‪‬ﺪ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻣﻦ ﻗﻠﺐ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻳﺸ ‪‬ﺮﺡ‪ ‬ﺍﻟﺼﺪﺭ ﻭﻳ‪‬ﻮﺳ‪‬ﻌﻪ‪ ،‬ﻭ‪‬ﻳ ﹾﻔ ِﺮﺡ‪ ‬ﺍﻟﻘﻠ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٩٥/٤‬ﻭﻣﺴﻠﻢ )‪.(١٢٢٢ ،١٢٢١/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٢/٥‬‬


‫‪١٤‬‬ ‫ﻕ ﻭ ‪‬ﺣ ِﺮﺝ‪ ،‬ﻭﺻﺎﺭ ﰲ ﺃﺿﻴﻖ ﺳﺠ ٍﻦ ﻭﺃﺻﻌﺒﻪ‪.‬‬ ‫ﺿﺎ ‪‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻯ ﰲ ﺟﺎﻣﻌﻪ ﻋﻦ ﺍﻟﻨﱮ ج‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﻟﻨﻮﺭ ﺍﻟﻘﻠﺐ‪،‬‬ ‫ﳋﻠﹸﻮﺩِ‪،‬‬ ‫ﻚ ﻳ‪‬ﺎ ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﺎﻝ‪) :‬ﺍﻹﻧ‪‬ﺎ‪‬ﺑﺔﹸ ﺇﱃ ﺩﺍ ِﺭ ﺍ ﹸ‬ ‫ﻼ ‪‬ﻣﺔﹸ ﹶﺫِﻟ ‪‬‬ ‫ﺡ(‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ‪‬ﻋ ﹶ‬ ‫ﺴ ‪‬ﺢ ﻭﺍﻧﺸﺮ ‪‬‬ ‫ﺍ‪‬ﻧ ﹶﻔ ‪‬‬ ‫)‪(١‬‬ ‫ﺕ ﹶﻗ‪‬ﺒ ﹶﻞ ﻧ‪‬ﺰﻭﻟﻪ( ‪ .‬ﻓﻴ‪‬ﺼﻴﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻧﺸﺮﺍﺡ‬ ‫ﻭﺍﻟ‪‬ﺘﺠ‪‬ﺎﻓِﻰ ‪‬ﻋ ‪‬ﻦ ﺩ‪‬ﺍ ِﺭ ﺍﻟ ‪‬ﻐﺮ‪‬ﻭﺭِ‪ ،‬ﻭﺍﻻ ‪‬ﺳِﺘﻌ‪‬ﺪﺍ ‪‬ﺩ ﻟﻠ ‪‬ﻤ ‪‬ﻮ ِ‬ ‫ﳊﺴ‪‬ﻴﺔ‪ ،‬ﻫﺬﻩ‬ ‫ﳊﺴ‪‬ﻰ‪ ،‬ﻭﺍﻟﻈﻠﻤ ﹸﺔ ﺍ ِ‬ ‫ﺻﺪﺭﻩ ﲝﺴﺐ ﻧﺼﻴﺒﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻮ ‪‬ﺭ ﺍ ِ‬ ‫ﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻫﺬﻩ ﺗ‪‬ﻀﻴ‪‬ﻘﻪ‪.‬‬ ‫ﺗﺸﺮ ‪‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺮﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻳﻮﺳ‪‬ﻌﻪ ﺣﱴ ﻳﻜﻮﻥ ﺃﹶﻭﺳ ‪‬ﻊ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﳉﻬ ﹸﻞ‬ ‫ﳊﺼ‪‬ﺮ ﻭﺍﳊﺒﺲ‪ ،‬ﻓﻜﻠﻤﺎ ﺍﺗ‪‬ﺴﻊ ﻋﻠ ‪‬ﻢ ﺍﻟﻌﺒﺪ‪ ،‬ﺍﻧﺸﺮﺡ ﺻﺪﺭﻩ ﻭﺍﺗﺴﻊ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻳﻮﺭﺛﻪ ﺍﻟﻀ‪‬ﻴﻖ ﻭﺍ ﹶ‬ ‫ﺡ ﺍﻟﻨﺎﺱ‬ ‫ﻫﺬﺍ ﻟﻜﻞ ﻋِﻠﻢ‪ ،‬ﺑﻞ ﻟﻠﻌﻠﻢ ﺍﳌﻮﺭﻭﺙ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ج ﻭﻫﻮ ﺍﻟﻌﻠ ‪‬ﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻓﺄﻫﻠﹸﻪ ﺃﺷﺮ ‪‬‬ ‫ﺻﺪﺭﺍﹰ‪ ،‬ﻭﺃﻭﺳﻌﻬﻢ ﻗﻠﻮﺑﺎﹰ‪ ،‬ﻭﺃﺣﺴ‪‬ﻨﻬﻢ ﺃﺧﻼﻗﺎﹰ‪ ،‬ﻭﺃﻃﻴﺒ‪‬ﻬﻢ ﻋﻴﺸﹰﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﳏﺒﺘ‪‬ﻪ ﺑﻜ ﱢﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻹﻗﺒﺎ ﹸﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻨﻌ‪‬ﻢ‬ ‫ﺖﰲ‬ ‫ﺡ ﻟﺼﺪﺭ ﺍﻟﻌﺒﺪ ﻣﻦ ﺫﻟﻚ‪ .‬ﺣﱴ ﺇﻧﻪ ﻟﻴﻘﻮ ﹸﻝ ﺃﺣﻴﺎﻧﹰﺎ‪ :‬ﺇﻥ ﻛﻨ ‪‬‬ ‫ﺑﻌﺒﺎﺩﺗﻪ‪ ،‬ﻓﻼ ﺷﻰﺀ ﺃﺷﺮ ‪‬‬ ‫ﺐ ﰲ ﺍﻧﺸﺮﺍﺡ‬ ‫ﺍﳉﻨﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺈﱏ ﺇﺫﹰﺍ ﰲ ﻋﻴﺶ ﻃﻴﺐ‪ .‬ﻭﻟﻠﻤﺤﺒﺔ ﺗﺄﺛ ‪‬ﲑ ﻋﺠﻴ ‪‬‬ ‫ﺐ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻧﻌﻴﻢ ﺍﻟﻘﻠﺐ‪ ،‬ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﻣ‪‬ﻦ ﻟﻪ ﺣِﺲ ﺑﻪ‪ ،‬ﻭﻛﻠﱠﻤﺎ ﻛﺎﻧﺖ ﺍﶈﺒ‪‬ﺔ‬ ‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻃﻴ ِ‬ ‫ﺃﻗﻮﻯ ﻭﺃﺷﺪ‪ ،‬ﻛﺎﻥ ﺍﻟﺼﺪ ‪‬ﺭ ﺃﻓﺴ ‪‬ﺢ ﻭﺃﺷﺮﺡ‪ ،‬ﻭﻻ ﻳ‪‬ﻀﻴﻖ ﺇﻻ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺒﻄﱠﺎﻟﲔ ﺍﻟﻔﺎﺭِﻏﲔ ﻣﻦ‬ ‫ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻓﺮﺅﻳﺘ‪‬ﻬﻢ ﹶﻗﺬﹶﻯ ﻋﻴﻨﻪ‪ ،‬ﻭﳐﺎﻟﻄﺘﻬﻢ ‪‬ﺣﻤ‪‬ﻰ ﺭﻭﺣﻪ‪.‬‬ ‫ﺽ ﻋﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﻌﻠﱡ ‪‬ﻖ ﺍﻟﻘﻠﺐ ﺑﻐﲑﻩ‪،‬‬ ‫ﻭ ِﻣ ‪‬ﻦ ﺃﻋﻈﻢ ﺃﹶﺳﺒﺎﺏ ﺿﻴﻖ ﺍﻟﺼﺪﺭ‪ :‬ﺍﻹﻋﺮﺍ ‪‬‬ ‫ﺠ ‪‬ﻦ ﻗﻠﺒ‪‬ﻪ ﰲ‬ ‫ﺏ ﺑﻪ‪ ،‬ﻭﺳ‪ِ ‬‬ ‫ﺐ ﺷﻴﺌﹰﺎ ﻏ ‪‬ﲑ ﺍﻟﻠﱠﻪ ﻋ‪ ‬ﱢﺬ ‪‬‬ ‫ﻭﺍﻟﻐﻔﻠ ﹸﺔ ﻋﻦ ﺫِﻛﺮﻩ‪ ،‬ﻭﳏﺒ ﹸﺔ ﺳﻮﺍﻩ‪ ،‬ﻓﺈﻥ ﻣ‪‬ﻦ ﺃﺣ ‪‬‬ ‫ﳏﺒﺔ ﺫﻟﻚ ﺍﻟﻐﲑ‪ ،‬ﻓﻤﺎ ﰲ ﺍﻷﺭﺽ ﺃﺷﻘﻰ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺃﻛﺴﻒ ﺑﺎﻻﹰ‪ ،‬ﻭﻻ ﺃﻧﻜﺪ ﻋﻴﺸﺎﹰ‪ ،‬ﻭﻻ ﺃﺗﻌﺐ‬ ‫ﻗﻠﺒﺎﹰ‪ ،‬ﻓﻬﻤﺎ ﳏﺒﺘﺎﻥ‪ :‬ﳏﺒﺔ ﻫﻰ ﺟﻨﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺳﺮﻭﺭ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻟﺬ ﹸﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻧﻌﻴﻢ ﺍﻟﺮﻭﺡ‪،‬‬ ‫ﺏ‬ ‫ﻭﻏِﺬﺍﺅﻫﺎ‪ ،‬ﻭﺩﻭﺍﺅ‪‬ﻫﺎ‪ ،‬ﺑﻞ ﺣﻴﺎﺗ‪‬ﻬﺎ ﻭﹸﻗﺮ‪ ‬ﹸﺓ ﻋﻴﻨﻬﺎ‪ ،‬ﻭﻫﻰ ﳏﺒ ﹸﺔ ﺍﻟﻠﱠﻪ ﻭﺣﺪ‪‬ﻩ ﺑ ﹸﻜﻞﱢ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﳒﺬﺍ ‪‬‬ ‫ﻗﻮﻯ ﺍﳌﻴﻞ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭﺍﶈﺒﺔ ﻛﻠﱢﻬﺎ ﺇﻟﻴﻪ‪.‬‬ ‫ﺐ‬ ‫ﺠﻦ‪ ‬ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺿِﻴ ‪‬ﻖ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻫﻰ ﺳﺒ ‪‬‬ ‫ﻭﳏﺒ ﹲﺔ ﻫﻰ ﻋﺬﺍﺏ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻏ ‪‬ﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭ ِﺳ ‪‬‬ ‫ﺍﻷﱂ ﻭﺍﻟﻨﻜﺪ ﻭﺍﻟﻌﻨﺎﺀ‪ ،‬ﻭﻫﻰ ﳏﺒﺔ ﻣﺎ ﺳﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺷﺮﺡ ﺍﻟﺼﺪﺭ ﺩﻭﺍ ‪‬ﻡ ﺫِﻛﺮﻩ ﻋﻠﻰ ﹸﻛﻞﱢ ﺣﺎﻝ‪ ،‬ﻭﰱ ﹸﻛﻞﱢ ﻣﻮﻃﻦ‪ ،‬ﻓﻠﻠ ِﺬﻛﹾﺮ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﻱ )‪ ،(٢٧/٨‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ )‪.(٤٤/٣‬‬


‫‪١٥‬‬ ‫ﺗﺄﺛﲑ ﻋﺠﻴﺐ ﰲ ﺍﻧﺸﺮﺍﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻧﻌﻴﻢ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻠﻐﻔﻠﺔ ﺗﺄﺛ ‪‬ﲑ ﻋﺠﻴﺐ ﰲ ﺿِﻴﻘﻪ ﻭﺣﺒﺴﻪ‬ ‫ﻭﻋﺬﺍﺑﻪ‪.‬‬ ‫ﳋﻠﹾﻖ ﻭﻧﻔﻌ‪‬ﻬﻢ ﲟﺎ ﳝﻜﻨﻪ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﳉﺎﻩِ‪ ،‬ﻭﺍﻟﻨﻔﻊ ﺑﺎﻟﺒﺪﻥ‪،‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻹﺣﺴﺎ ﹸﻥ ﺇﱃ ﺍ ﹶ‬ ‫ﺡ ﺍﻟﻨﺎﺱ ﺻﺪﺭﺍﹰ‪ ،‬ﻭﺃﻃﻴﺒ‪‬ﻬﻢ ﻧﻔﺴﺎﹰ‪ ،‬ﻭﺃﻧﻌﻤ‪‬ﻬﻢ ﻗﻠﺒﺎﹰ‪،‬‬ ‫ﻭﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺮﱘ ﺍﶈﺴ ‪‬ﻦ ﺃﺷﺮ ‪‬‬ ‫ﺱ ﺻﺪﺭﺍﹰ‪ ،‬ﻭﺃﻧﻜﺪ‪‬ﻫﻢ ﻋﻴﺸﺎﹰ‪ ،‬ﻭﺃﻋﻈﻤ‪‬ﻬﻢ ﳘﱠﹰﺎ‬ ‫ﻭﺍﻟﺒﺨﻴ ﹸﻞ ﺍﻟﺬﻯ ﻟﻴﺲ ﻓﻴﻪ ﺇﺣﺴﺎﻥ ﺃﺿﻴ ‪‬ﻖ ﺍﻟﻨﺎ ِ‬ ‫ﻼ ﻟﻠﺒﺨﻴﻞ ﻭﺍﳌﺘﺼﺪ‪‬ﻕ‪ ،‬ﻛ ‪‬ﻤﺜﹶﻞ ‪‬ﺭﺟ‪‬ﹶﻠ‪‬ﻴ ِﻦ‬ ‫ﻭﻏ ‪‬ﻤﹰﺎ‪ .‬ﻭﻗﺪ ﺿﺮﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﺜ ﹰ‬ ‫ﺴ ﹶﻄﺖ‪ ،‬ﺣﺘ‪‬ﻰ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻭ‪‬ﺍ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﺴ ‪‬ﻌ ‪‬‬ ‫ﺼ ‪‬ﺪﹶﻗﺔٍ‪ ،‬ﺍ‪‬ﺗ ‪‬‬ ‫ﺼ ‪‬ﺪﻕ‪ِ ‬ﺑ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ‪‬ﺟ‪‬ﻨﺘ‪‬ﺎ ِﻥ ِﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳﺪٍ‪ ،‬ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﳌﹸ‪‬ﺘ ‪‬‬ ‫ﺴ ‪‬ﻊ‬ ‫ﺖ ﹸﻛﻞﱡ ‪‬ﺣ ﹾﻠ ﹶﻘ ٍﺔ ‪‬ﻣﻜﹶﺎ‪‬ﻧﻬ‪‬ﺎ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺘ ِ‬ ‫ﺼ ‪‬ﺪﹶﻗﺔِ‪ ،‬ﹶﻟ ِﺰ ‪‬ﻣ ‪‬‬ ‫ﺠﺮ‪ِ ‬ﺛﻴ‪‬ﺎِﺑﻪ‪ ‬ﻭﻳ‪ ‬ﻌ ِﻔ ‪‬ﻰ ﺃﹶﺛ ‪‬ﺮﻩ‪ ،‬ﻭ ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟ‪‬ﺒﺨِﻴ ﹸﻞ ﺑِﺎﻟ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫)‪(١‬‬ ‫ﺡ ﺻﺪﺭ ﺍﳌﺆﻣﻦ ﺍﳌﺘﺼﺪ‪‬ﻕ‪ ،‬ﻭﺍﻧﻔﺴﺎﺡ ﻗﻠﺒﻪ‪ ،‬ﻭﻣﺜ ﹸﻞ ﺿِﻴ ِﻖ ﺻﺪﺭ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪ .‬ﻓﻬﺬﺍ ‪‬ﻣﹶﺜﻞﹸ ﺍﻧﺸِﺮﺍ ِ‬ ‫ﺍﻟﺒﺨﻴﻞ ﻭﺍﳓﺼﺎ ِﺭ ﻗﻠﺒﻪ‪.‬‬ ‫ﺴ ‪‬ﻊ ﺍﻟﻘﻠﺐ‪،‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺠﺎﻉ ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﺳﻊ ﺍﻟﺒﻄﺎﻥ‪ ،‬ﻣﺘ‪ِ ‬‬ ‫ﻭﺍﳉﺒﺎ ﹸﻥ‪ :‬ﺃﺿﻴﻖ ﺍﻟﻨﺎﺱ ﺻﺪﺭﺍﹰ‪ ،‬ﻭﺃﺣﺼﺮ‪‬ﻫﻢ ﻗﻠﺒﺎﹰ‪ ،‬ﻻ ﻓﺮﺣﺔ ﻟﻪ ﻭﻻ ﺳﺮﻭﺭ‪ ،‬ﻭﻻ ﻟﺬﱠﺓ ﻟﻪ‪ ،‬ﻭﻻ‬ ‫ﻧﻌﻴﻢ ﺇﻻ ﻣ ‪‬ﻦ ﺟﻨﺲ ﻣﺎ ﻟﻠﺤﻴﻮﺍﻥ ﺍﻟﺒﻬﻴﻤﻰ‪ ،‬ﻭﺃﻣﺎ ﺳﺮﻭﺭ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻟ ﱠﺬﺗ‪‬ﻬﺎ‪ ،‬ﻭﻧﻌﻴﻤ‪‬ﻬﺎ‪،‬‬ ‫ﻭﺍﺑﺘﻬﺎﺟ‪‬ﻬﺎ‪ ،‬ﻓﻤﺤ ‪‬ﺮ ‪‬ﻡ ﻋﻠﻰ ﻛﻞ ﺟﺒﺎﻥ‪ ،‬ﻛﻤﺎ ﻫﻮ ﳏﺮ‪‬ﻡ ﻋﻠِﻰ ﻛﻞ ﲞﻴﻞٍ‪ ،‬ﻭﻋﻠﻰ ﹸﻛﻞﱢ ﻣ‪‬ﻌﺮِﺽ‬ ‫ﻋﻦ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻏﺎﻓ ٍﻞ ﻋﻦ ﺫِﻛﺮﻩ‪ ،‬ﺟﺎﻫ ٍﻞ ﺑﻪ ﻭﺑﺄﲰﺎﺋﻪ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺩِﻳﻨﻪ‪ ،‬ﻣﺘﻌﻠﻖ‬ ‫ﺐ ﺑﻐﲑﻩ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻳﺼﲑ ﰲ ﺍﻟﻘﱪ ﺭﻳﺎﺿﹰﺎ ﻭﺟﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻀﻴ ‪‬ﻖ‬ ‫ﺍﻟﻘﻠ ِ‬ ‫ﺐ ﰲ ﺍﻟﻘﱪ ﻋﺬﺍﺑﹰﺎ ﻭﺳﺠﻨﹰﺎ‪ .‬ﻓﺤﺎﻝ ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﻘﱪ‪ .‬ﻛﺤﺎﻝ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺼﺪﺭ‪،‬‬ ‫ﻭﺍﳊﺼﺮ‪ ،‬ﻳﻨﻘﻠ ‪‬‬ ‫ﻧﻌﻴﻤﹰﺎ ﻭﻋﺬﺍﺑﹰﺎ ﻭﺳﺠﻨﹰﺎ ﻭﺍﻧﻄﻼﻗﺎﹰ‪ ،‬ﻭﻻ ﻋﱪ ﹶﺓ ﺑﺎﻧﺸﺮﺍﺡ ﺻﺪﺭ ﻫﺬﺍ ﻟﻌﺎﺭﺽ‪ ،‬ﻭﻻ ﺑﻀﻴﻖ ﺻﺪ ِﺭ‬ ‫ﺽ ﺗﺰﻭ ﹸﻝ ﺑﺰﻭﺍﻝ ﺃﺳﺒﺎ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻌ ‪‬ﻮ ﹸﻝ ﻋﻠﻰ ﺍﻟﺼ‪‬ﻔﺔ ﺍﻟﱴ ﻗﺎﻣﺖ‬ ‫ﻫﺬﺍ ﻟﻌﺎﺭﺽ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻮﺍ ِﺭ ‪‬‬ ‫ﺑﺎﻟﻘﻠﺐ ﺗ‪‬ﻮﺟﺐ ﺍﻧﺸﺮﺍﺣﻪ ﻭﺣﺒﺴﻪ‪ ،‬ﻓﻬﻰ ﺍﳌﻴﺰﺍﻥ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺑﻞ ﻣﻦ ﺃﻋﻈﻤﻬﺎ‪ :‬ﺇﺧﺮﺍ ‪‬‬ ‫ﺐ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ ﺍﻟﱴ ﺗ‪‬ﻮﺟﺐ‬ ‫ﺝ ‪‬ﺩ ﹶﻏ ِﻞ ﺍﻟ ﹶﻘ ﹾﻠ ِ‬ ‫ﺡ‬ ‫ﺿﻴﻘﻪ ﻭﻋﺬﺍﺑﻪ‪ ،‬ﻭﲢﻮ ﹸﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺼﻮﻝ ﺍﻟﺒ‪‬ﺮﺀ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺗﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﺗﺸﺮ ‪‬‬ ‫ﻆ ﻣِﻦ ﺍﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ ﺑﻄﺎﺋﻞ‪،‬‬ ‫ﻑ ﺍﳌﺬﻣﻮﻣﺔ ﻣﻦ ﻗﻠﺒﻪ‪ ،‬ﱂ ﳛ ﹶ‬ ‫ﺝ ﺗﻠﻚ ﺍﻷﻭﺻﺎ ‪‬‬ ‫ﺻﺪﺭﻩ‪ ،‬ﻭﱂ ﻳ‪‬ﺨ ِﺮ ‪‬‬ ‫ﻭﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﺎﺩﺗﺎﻥ ﺗﻌﺘ ِﻮﺭ‪‬ﺍ ِﻥ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻭﻫﻮ ﻟﻠﻤﺎﺩﺓ ﺍﻟﻐﺎﻟﺒﺔ ﻋﻠﻴﻪ ﻣﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺗﺮ ‪‬ﻙ ﻓﻀﻮ ِﻝ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻻﺳﺘﻤﺎﻉ‪ ،‬ﻭﺍﳌﺨﺎﻟﻄﺔِ‪ ،‬ﻭﺍﻷﻛﻞ‪ ،‬ﻭﺍﻟﻨﻮﻡ‪ ،‬ﻓﺈﻥ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٢ ،٢٤١/٣‬ﻭﻣﺴﻠﻢ )‪.(١٠٢١‬‬


‫‪١٦‬‬ ‫ﺼﺮ‪‬ﻩ‪ ،‬ﻭﲢﺒِﺴﻪ‪ ،‬ﻭﺗﻀﻴ‪‬ﻘﻪ‪،‬‬ ‫ﻫﺬﻩ ﺍﻟﻔﻀﻮ ﹶﻝ ﺗﺴﺘﺤﻴ ﹸﻞ ﺁﻻﻣﹰﺎ ﻭﻏﻤﻮﻣﺎﹰ‪ ،‬ﻭﳘﻮﻣﹰﺎ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﲢ ‪‬‬ ‫ﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻨﻬﺎ‪ ،‬ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻣﺎ ﺃﺿﻴ ‪‬ﻖ ﺻﺪ‪‬ﺭ ﻣ‪‬ﻦ‬ ‫ﺏ ‪‬ﺎ‪ ،‬ﺑﻞ ﻏﺎِﻟﺐ‪ ‬ﻋﺬﺍ ِ‬ ‫ﻭﻳﺘﻌ ﱠﺬ ‪‬‬ ‫ﺿﺮﺏ ﰲ ﻛﻞ ﺁﻓ ٍﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻓﺎﺕ ﺑﺴﻬﻢ‪ ،‬ﻭﻣﺎ ﺃﻧ ﹶﻜ ‪‬ﺪ ﻋﻴﺸ‪‬ﻪ‪ ،‬ﻭﻣﺎ ﺃﺳﻮﺃ ﺣﺎﻟﻪ‪ ،‬ﻭﻣﺎ ﺃﺷ ‪‬ﺪ‬ ‫ﺣﺼ ‪‬ﺮ ﻗﻠﺒﻪ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﱠﻪ‪ ،‬ﻣﺎ ﺃﻧﻌ ‪‬ﻢ ﻋﻴ ‪‬‬ ‫ﺶ ‪‬ﻣ ‪‬ﻦ ﺿﺮﺏ ﰲ ﻛﻞ ﺧ‪‬ﺼﻠ ٍﺔ ﻣﻦ ﺗﻠﻚ ﺍﳋﺼﺎﻝ‬ ‫ﺍﶈﻤﻮﺩﺓ ﺑﺴﻬﻢ‪ ،‬ﻭﻛﺎﻧﺖ ﳘﺘ‪‬ﻪ ﺩﺍﺋﺮ ﹰﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﺎﺋﻤ ﹰﺔ ﺣﻮﳍﺎ‪ ،‬ﻓﻠﻬﺬﺍ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ِﻣ ‪‬ﻦ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﺇ ﱠﻥ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ‪‬ﺭ ﹶﻟﻔِﻰ ‪‬ﻧﻌِﻴﻢ﴾ ]ﺍﻻﻧﻔﻄﺎﺭ‪ [١٣ :‬ﻭﻟﺬﻟﻚ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﺐ ﻣﺘﻔﺎﻭﺗﺔ ﻻ ﻳ‪‬ﺤﺼﻴﻬﺎ ﺇﻻ ﺍﻟﻠﱠﻪ‬ ‫﴿ﻭﺇ ﱠﻥ ﺍﻟ ﹸﻔﺠ‪‬ﺎ ‪‬ﺭ ﹶﻟﻔِﻰ ‪‬ﺟﺤِﻴ ٍﻢ﴾ ]ﺍﻻﻧﻔﻄﺎﺭ‪ [١٤ :‬ﻭﺑﻴﻨﻬﻤﺎ ﻣﺮﺍﺗ ‪‬‬ ‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪.‬‬ ‫ﺡ‬ ‫ﻭﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﺃﻛﻤ ﹶﻞ ﺍﳋﻠﻖ ﰲ ﻛ ﱢﻞ ﺻﻔﺔ ﳛﺼ‪‬ﻞ ‪‬ﺎ ﺍﻧﺸﺮﺍ ‪‬‬ ‫ﻉ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﹸﻗﺮ‪ ‬ﹸﺓ ﺍﻟﻌﲔ‪ ،‬ﻭﺣﻴﺎ ﹸﺓ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻬﻮ ﺃﻛﻤ ﹸﻞ ﺍﳋﻠﻖ ﰲ ﻫﺬﺍ ﺍﻟﺸﺮﺡ‬ ‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺍﺗ‪‬ﺴﺎ ‪‬‬ ‫ﺴﻰ‪ ،‬ﻭﺃﻛﻤ ﹸﻞ ﺍﳋﻠﻖ ﻣﺘﺎﺑﻌﺔ ﻟﻪ‪،‬‬ ‫ﳊ‪‬‬ ‫ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﻗﹸ ‪‬ﺮ ِﺓ ﺍﻟﻌﲔ ﻣﻊ ﻣﺎ ‪‬ﺧﺺ‪ ‬ﺑﻪ ﻣﻦ ﺍﻟﺸﺮﺡ ﺍ ِ‬ ‫ﺃﻛﻤﻠﹸﻬﻢ ﺍﻧﺸﺮﺍﺣﹰﺎ ﻭﻟﺬﱠﺓ ﻭﹸﻗﺮ‪‬ﺓ ﻋﲔ‪ ،‬ﻭﻋﻠﻰ ﺣﺴﺐ ﻣﺘﺎﺑﻌﺘﻪ ﻳﻨﺎ ﹸﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ‬ ‫ﻭﹸﻗﺮ‪‬ﺓ ﻋﻴﻨﻪ‪ ،‬ﻭﻟﺬﱠﺓ ﺭﻭﺣﻪ ﻣﺎ ﻳﻨﺎﻝ‪ ،‬ﻓﻬﻮ ج ﰲ ﺫﹸﺭﻭﺓ ﺍﻟﻜﻤﺎﻝ ﻣِﻦ ﺷﺮﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺭﻓﻊ‬ ‫ﺍﻟ ِﺬﻛﹾﺮ‪ ،‬ﻭﻭﺿﻊ ﺍﻟ ِﻮﺯ‪‬ﺭ‪ ،‬ﻭﻷﺗﺒﺎﻋﻪ ﻣﻦ ﺫﻟﻚ ﲝﺴﺐ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﺗ‪‬ﺒﺎﻋﻪ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎ ﹸﻥ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻷﺗﺒﺎﻋﻪ ﻧﺼﻴ ‪‬‬ ‫ﺐ ﻣﻦ ﺣﻔﻆ ﺍﻟﻠﱠﻪ ﳍﻢ‪ ،‬ﻭﻋﺼﻤﺘِﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﺩﻓﺎﻋِﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺇﻋﺰﺍﺯﻩ‬ ‫ﳍﻢ‪ ،‬ﻭﻧﺼﺮِﻩ ﳍﻢ‪ ،‬ﲝﺴﺐ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﳌﺘﺎﺑﻌﺔ‪ ،‬ﻓﻤﺴﺘ ِﻘﻞﱡ ﻭﻣﺴﺘﻜﺜِﺮ‪ ،‬ﻓﻤ‪‬ﻦ ﻭﺟﺪ ﺧﲑﺍﹰ‪،‬‬ ‫ﻓﻠﻴﺤﻤﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻣ‪‬ﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﻠﻮﻣ ‪‬ﻦ ﺇﻻ ﻧﻔﺴﻪ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﺼﻴﺎم‬

‫ﺲ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕِ‪ ،‬ﻭﻓِﻄﺎﻣ‪‬ﻬﺎ ﻋﻦ ﺍﳌﺄﻟﻮﻓﺎﺕ‪،‬‬ ‫ﺲ ﺍﻟﻨﻔ ِ‬ ‫ﳌﺎ ﻛﺎﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﻣِﻦ ﺍﻟﺼﻴﺎﻡ ﺣﺒ ‪‬‬ ‫ﻭﺗﻌﺪﻳ ﹶﻞ ﻗﻮ‪‬ﺎ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ‪ ،‬ﻟﺘﺴﺘ ِﻌ ‪‬ﺪ ﻟﻄﻠﺐ ﻣﺎ ﻓﻴﻪ ﻏﺎﻳ ﹸﺔ ﺳﻌﺎﺩ‪‬ﺎ ﻭﻧﻌﻴﻤﻬﺎ‪ ،‬ﻭﻗﺒﻮﻝ ﻣﺎ ﺗﺰﻛﻮ ﺑﻪ‬ ‫ﻉ ﻭﺍﻟﻈﻤﺄ ﻣِﻦ ِﺣ ‪‬ﺪﺗِﻬﺎ ﻭ ‪‬ﺳﻮ‪‬ﺭِﺗﻬﺎ‪ ،‬ﻭﻳ‪‬ﺬﻛﱢﺮﻫﺎ ﲝﺎﻝ‬ ‫ﳑﺎ ﻓﻴﻪ ﺣﻴﺎﺗ‪‬ﻬﺎ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﻳﻜﺴِﺮ ﺍﳉﻮ ‪‬‬ ‫ﺍﻷﻛﺒﺎ ِﺩ ﺍﳉﺎﺋﻌ ِﺔ ﻣﻦ ﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﺗﻀﻴﻖ ﳎﺎﺭﻯ ﺍﻟﺸﻴﻄﺎ ِﻥ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﺘﻀﻴﻴﻖ ﳎﺎﺭﻯ ﺍﻟﻄﻌﺎﻡ‬ ‫ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺗ‪‬ﺤﺒﺲ ﻗﹸﻮﻯ ﺍﻷﻋﻀﺎﺀ ﻋﻦ ﺍﺳﺘﺮﺳﺎﳍﺎ ﳊﻜﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻓﻴﻤﺎ ﻳﻀﺮ‪‬ﻫﺎ ﰲ ﻣﻌﺎﺷﻬﺎ‬ ‫ﺠﻢ‪ ‬ﺑﻠﺠﺎﻣﻪ‪ ،‬ﻓﻬﻮ ﳉﺎ ‪‬ﻡ‬ ‫ﻭﻣﻌﺎﺩﻫﺎ‪ ،‬ﻭﻳ‪‬ﺴﻜﱢ ‪‬ﻦ ﹸﻛ ﱠﻞ ﻋﻀ ٍﻮ ﻣﻨﻬﺎ ﻭ ﹸﻛ ﱠﻞ ﻗﻮ ٍﺓ ﻋﻦ ﲨﺎﺣﻪ‪ ،‬ﻭﺗ‪‬ﻠ ‪‬‬ ‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻣِﻦ ﺑﲔ ﺳﺎﺋﺮ‬ ‫ﺍﳌﺘﻘﲔ‪ ،‬ﻭ ‪‬ﺟﻨ‪ ‬ﹸﺔ ﺍﶈﺎﺭﺑﲔ‪ ،‬ﻭﺭﻳﺎﺿﺔ ﺍﻷﺑﺮﺍﺭ ﻭﺍﳌﻘﺮ‪‬ﺑﲔ‪ ،‬ﻭﻫﻮ ﻟﺮ ‪‬‬



‫‪١٨‬‬ ‫ﰒ ﻧ‪ِ ‬ﻘ ﹶﻞ ﻣِﻦ ﺫﻟﻚ ﺍﻟﺘﺨﻴﲑ ﺇﱃ ﲢﺘ‪‬ﻢ ﺍﻟﺼﻮﻡِ‪ ،‬ﻭﺟﻌﻞ ﺍﻹﻃﻌﺎﻡ ﻟﻠﺸﻴﺦ ﺍﻟﻜﺒﲑ ﻭﺍﳌﺮﺃﺓ ﺇﺫﺍ ﱂ‬ ‫ﻳ‪‬ﻄﻴﻘﺎ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻳ‪‬ﻔﻄِﺮﺍﻥ ﻭﻳ‪‬ﻄﻌﻤﺎﻥ ﻋﻦ ﹸﻛﻞﱢ ﻳﻮﻡ ﻣﺴﻜﻴﻨﺎﹰ‪ ،‬ﻭﺭﺧ‪‬ﺺ ﻟﻠﻤﺮﻳﺾ ﻭﺍﳌﺴﺎﻓِﺮ‬ ‫ﺿ ِﻊ ﺇﺫﺍ ﺧﺎﻓﺘﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻤﺎ ﹶﻛ ﹶﺬِﻟﻚ‪ ،‬ﻓﺈﻥ ﺧﺎﻓﺘﺎ ﻋﻠﻰ‬ ‫ﺃﻥ ﻳ‪‬ﻔﻄﺮﺍ ﻭﻳﻘﻀﻴﺎ‪ ،‬ﻭﻟِﻠﺤﺎﻣِﻞ ﻭﺍﹾﻟﻤ‪‬ﺮ ِ‬ ‫)‪(١‬‬ ‫ﻭﻟﺪﻳﻬﻤﺎ‪ ،‬ﺯﺍﺩﺗﺎ ﻣﻊ ﺍﻟﻘﻀﺎﺀ ﺇﻃﻌﺎﻡ ﻣِﺴﻜﲔ ِﻟ ﹸﻜﻞﱢ ﻳﻮﻡ ‪ ،‬ﻓﺈﻥ ﻓﻄﺮﳘﺎ ﱂ ﻳﻜﻦ ﻟِﺨﻮﻑ‬ ‫ﺠﺒِﺮ ﺑﺈﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ ﻛﻔﻄﺮ ﺍﻟﺼﺤﻴﺢ ﰲ ﺃﻭ‪‬ﻝ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻣﺮﺽ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻊ ﺍﻟﺼ‪‬ﺤﺔ‪ ،‬ﻓ ‪‬‬ ‫ﺐ ﺛﻼﺙ‪ ،‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺇﳚﺎﺑ‪‬ﻪ ﺑﻮﺻﻒ ﺍﻟﺘﺨﻴﲑ‪.‬‬ ‫ﻭﻛﺎﻥ ﻟﻠﺼﻮﻡ ‪‬ﺭ‪‬ﺗ ‪‬‬ ‫ﺏ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﲢﺘ‪‬ﻤﻪ‪ ،‬ﻟﻜﻦ ﻛﺎﻥ ﺍﻟﺼﺎﺋ ‪‬ﻢ ﺇﺫﺍ ﻧﺎﻡ ﻗﺒﻞ ﺃﻥ ‪‬ﻳ ﹾﻄ ‪‬ﻌ ‪‬ﻢ ‪‬ﺣﺮ‪ ‬ﻡ ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎ ‪‬ﻡ ﻭﺍﻟﺸﺮﺍ ‪‬‬ ‫ﻉ ﺇﱃ ﻳﻮﻡ‬ ‫ﺇﱃ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻘﺎﺑﻠﺔ‪ ،‬ﻓ‪‬ﻨﺴِﺦ ﺫﻟﻚ ﺑﺎﻟﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ)‪ ،(٢‬ﻭﻫﻰ ﺍﻟﱴ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮ ‪‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺍﻹﻛﺜﺎ ‪‬ﺭ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﻜﺎﻥ ﺟﱪﻳ ﹸﻞ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳ‪‬ﺪﺍﺭﺳﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻟﻘﻴﻪ ﺟﱪﻳﻞ ﺃﺟﻮ ‪‬ﺩ ﺑﺎﳋﲑ ﻣﻦ‬ ‫ﺍﻟﺮﻳﺢ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﺟﻮ ‪‬ﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺟﻮﺩ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺭﻣﻀﺎﻥ)‪ ،(٣‬ﻳ‪ ‬ﹾﻜِﺜﺮ‪ ‬ﻓﻴﻪ ﻣِﻦ ﺍﻟﺼﺪﻗﺔ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺬﱢﻛﺮِ‪ ،‬ﻭﺍﻻﻋﺘﻜﺎﻑ‪.‬‬ ‫ﺨﺺ‪ ‬ﻏﲑ‪‬ﻩ ﺑﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺭ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻛﺎﻥ‬ ‫ﺨﺺ‪ ‬ﺭﻣﻀﺎ ﹶﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﲟﺎ ﻻ ‪‬ﻳ ‪‬‬ ‫ﻭﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﻟﻴ‪‬ﻮﺍﺻﻞ ﻓﻴﻪ ﺃﺣﻴﺎﻧﹰﺎ ِﻟﻴ‪ ‬ﻮﱢﻓ ‪‬ﺮ ﺳﺎﻋﺎﺕ ﻟﹶﻴِﻠ ِﻪ ﻭ‪‬ﺎﺭِﻩ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﺃﺻﺤﺎﺑ‪‬ﻪ ﻋﻦ‬ ‫ﺖ ﻭﰱ ﺭﻭﺍﻳﺔ‪ :‬ﺇﻧ‪‬ﻰ‬ ‫ﺴﺖ‪ ‬ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌِﺘﻜﹸﻢ ﺇﻧ‪‬ﻰ ﹶﺃﺑِﻴ ‪‬‬ ‫ﺍﻟﻮﺻﺎﻝ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ ﺇﻧ‪‬ﻚ ﺗ‪‬ﻮﺍﺻﻞ‪ ،‬ﻓﻴﻘﻮﻝ‪) :‬ﹶﻟ ‪‬‬ ‫ﺴﻘِﻴﲎ()‪.(٤‬‬ ‫ﹶﺃ ﹶﻇﻞﱡ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻳ ﹾﻄ ِﻌﻤ‪‬ﲎ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺱ ﰲ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺍﳌﺬﻛﻮ ‪‬ﺭ‪‬ﻳ ِﻦ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﺐ‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻃﻌﺎ ‪‬ﻡ ﻭﺷﺮﺍﺏ ِﺣﺴ‪‬ﻰ ﻟﻠﻔﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﻩ ﺣﻘﻴﻘ ﹸﺔ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻻ ﻣ‪‬ﻮ ِﺟ ‪‬‬ ‫ﻟﻠﻌﺪ‪‬ﻭﻝ ﻋﻨﻬﺎ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٩/٥ ،٣٤٧/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧١٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٠٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(١٨١ ،١٨٠/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٦٦٧‬ﻭﺍﻟﻄﺤﺎﻭﻱ )‪ ،(٢٤٦/١‬ﻭﺍﻟﻄﱪﻱ )‪.(٢٧٩٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١١١/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٩٩/٤‬ﻭﻣﺴﻠﻢ )‪.(٢٣٠٧‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٠١/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٩/٤‬ﻭﻣﺴﻠﻢ )‪.(٥٨)(١١٠٣‬‬


‫‪١٩‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﻣﺎ ﻳ‪‬ﻐﺬﱢﻳﻪ ﺍﻟﻠﱠﻪ ﺑﻪ ﻣﻦ ﻣﻌﺎﺭﻓﻪ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﻔﻴﺾ‪ ‬ﻋﻠﻰ ﻗﻠﺒﻪ ﻣِﻦ ﻟﺬﺓ‬ ‫ﻕ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻮﺍ ِﻝ ﺍﻟﱴ‬ ‫ﻣﻨﺎﺟﺎﺗﻪ‪ ،‬ﻭﻗﹸﺮ ِﺓ ﻋﻴﻨﻪ ﺑﻘﹸﺮﺑﻪ‪ ،‬ﻭﺗﻨ ‪‬ﻌﻤِﻪ ﲝﺒﻪ‪ ،‬ﻭﺍﻟﺸﻮ ِ‬ ‫ﺱ ﻭﺍﻟﺮ‪‬ﻭﺡ ﻭﺍﻟﻘﻠﺐ ﲟﺎ ﻫﻮ‬ ‫ﻫﻰ ﻏﺬﺍ ُﺀ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻧﻌﻴ ‪‬ﻢ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻗﺮ ﹸﺓ ﺍﻟﻌﲔ‪ ،‬ﻭ‪‬ﺠ ﹸﺔ ﺍﻟﻨﻔﻮ ِ‬ ‫ﲎ ﻋﻦ ﻏِﺬﺍﺀ ﺍﻷﺟﺴﺎﻡ ﻣﺪ ﹰﺓ‬ ‫ﺃﻋﻈ ‪‬ﻢ ﻏﺬﺍﺀ ﻭﺃﺟﻮﺩ‪‬ﻩ ﻭﺃﻧﻔﻌﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﻮﻯ ﻫﺬﺍ ﺍﻟﻐﺬﺍﺀ ﺣﱴ ﻳ‪ ‬ﻐ ‪‬‬ ‫ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪:‬‬ ‫ﺏ ‪‬ﻭﺗ‪ ‬ﹾﻠﻬِﻴﻬ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﻟـﺰﱠﺍ ِﺩ‬ ‫ﺸﺮ‪‬ﺍ ِ‬ ‫‪‬ﻋ ِﻦ ﺍﻟ ﱠ‬ ‫ﻟﹶﻬﺎ ﺃﺣ‪‬ﺎﺩِﻳﺚﹸ ِﻣ ‪‬ﻦ ِﺫﻛﹾﺮﺍ ‪‬ﻙ ‪‬ﺗﺸ‪‬ـ ‪‬ﻐ ﹸﻠﻬ‪‬ﺎ‬ ‫ﺴ‪‬ﺘﻀِﻰ ُﺀ ﺑِـ ِﻪ‬ ‫ﻚ ﻧ‪‬ﻮﺭ‪ ‬ﺗ ‪‬‬ ‫ﻟﹶﻬﺎ ِﺑ ‪‬ﻮ ‪‬ﺟﻬِـ ‪‬‬

‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳﺜِﻚ ﰲ ﺃﻋ‪‬ﻘﺎِﺑﻬ‪‬ﺎ ﺣ‪‬ـﺎﺩِﻯ‬

‫ﺴ ‪‬ﻴ ِﺮ ﺃﻭ‪‬ﻋ ‪‬ﺪﻫ‪‬ﺎ‬ ‫ﺖ ﻣِﻦ ﻛﹶﻼ ِﻝ ﺍﻟ ﱠ‬ ‫ﺇﺫﺍ ‪‬ﺷ ﹶﻜ ‪‬‬

‫‪‬ﺭ ‪‬ﻭﺡ‪ ‬ﺍﻟﻘﹸﺪﻭ ِﻡ ﹶﻓ‪‬ﺘﺤ‪‬ﻴﺎ ِﻋﻨ‪‬ـ ‪‬ﺪ ﻣﻴﻌـﺎﺩ‬

‫ﻭﻣ‪‬ﻦ ﻟﻪ ﺃﺩﱏ ﲡﺮﺑ ٍﺔ ﻭﺷﻮﻕ‪ ،‬ﻳﻌﻠﻢ ﺍﺳﺘﻐﻨﺎﺀ ﺍﳉﺴﻢ ﺑﻐﺬﺍﺀ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﻋﻦ ﻛﺜﲑ ﻣﻦ‬ ‫ﺍﻟﻐِﺬﺍﺀ ﺍﳊﻴﻮﺍﱏ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺍﳌﺴﺮﻭ ‪‬ﺭ ﺍﻟﻔﺮﺣﺎ ﹶﻥ ﺍﻟﻈﺎﻓ ‪‬ﺮ ﲟﻄﻠﻮﺑﻪ ﺍﻟﺬﻯ ﻗﺪ ﻗﺮ‪‬ﺕ ﻋﻴﻨ‪‬ﻪ ﲟﺤﺒﻮﺑﻪ‪،‬‬ ‫ﻭﺗﻨ ‪‬ﻌﻢ ﺑﻘﺮﺑﻪ‪ ،‬ﻭﺍﻟﺮ‪‬ﺿﻰ ﻋﻨﻪ‪ ،‬ﻭﺃﻟﻄﺎﻑ ﳏﺒﻮﺑﻪ ﻭﻫﺪﺍﻳﺎﻩ‪ ،‬ﻭﲢﻔﻪ ﺗﺼﻞ ﺇﻟﻴﻪ ﹸﻛ ﱠﻞ ﻭﻗﺖ‪،‬‬ ‫ﻭﳏﺒﻮﺑ‪‬ﻪ ﺣﻔﻰ ﺑﻪ‪ ،‬ﻣﻌ ٍ‬ ‫ﺲ ﰲ ﻫﺬﺍ‬ ‫ﱳ ﺑﺄﻣﺮﻩ‪ ،‬ﻣ‪‬ﻜ ِﺮ ‪‬ﻡ ﻟﻪ ﻏﺎﻳ ﹶﺔ ﺍﻹﻛﺮﺍﻡ ﻣﻊ ﺍﶈﺒﺔ ﺍﻟﺘﺎﻣﺔ ﻟﻪ‪ ،‬ﺃﻓﻠﻴ ‪‬‬ ‫ﺃﻋﻈ ‪‬ﻢ ﻏِﺬﺍﺀ ﳍﺬﺍ ﺍﶈﺐ ﻓﻜﻴﻒ ﺑﺎﳊﺒﻴﺐ ﺍﻟﺬﻯ ﻻ ﺷﺊ ﺃﺟﻞﱡ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺃﻋﻈﻢ‪ ،‬ﻭﻻ ﺃﲨﻞﹸ‪،‬‬ ‫ﻚ ﺣﺒ‪‬ﻪ ﲨﻴ ‪‬ﻊ ﺃﺟﺰﺍﺀ ﻗﻠﺒﻪ‬ ‫ﺤﺐ‪ ‬ﲝﺒ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﺐ ﺍ ﹸﳌ ِ‬ ‫ﻭﻻ ﺃﻛﻤﻞﹸ‪ ،‬ﻭﻻ ﺃﻋﻈ ‪‬ﻢ ﺇﺣﺴﺎﻧﹰﺎ ﺇﺫﺍ ﺍﻣﺘﻸ ﻗﻠ ‪‬‬ ‫ﺤﺐ‪ ‬ﻋﻨﺪ‬ ‫ﻭﺟﻮﺍﺭﺣﻪ‪ ،‬ﻭﲤﻜﱠﻦ ﺣﺒ‪‬ﻪ ﻣﻨﻪ ﺃﻋﻈ ‪‬ﻢ ﲤﻜﱡﻦ‪ ،‬ﻭﻫﺬﺍ ﺣﺎﻟﹸﻪ ﻣﻊ ﺣﺒﻴﺒﻪ‪ ،‬ﺃﻓﻠﻴﺲ ﻫﺬﺍ ﺍ ﹸﳌ ِ‬ ‫ﺴﻘِﻴﲎ(‪.‬‬ ‫ﻼ ﻭ‪‬ﺎﺭﺍﹰ؟ ﻭﳍﺬﺍ ﻗﺎﻝ‪) :‬ﺇﻧ‪‬ﻰ ﹶﺃ ﹶﻇﻞﱡ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻳ ﹾﻄ ِﻌﻤ‪‬ﲎ ﻭ‪‬ﻳ ‪‬‬ ‫ﺣﺒﻴﺒﻪ ﻳ‪‬ﻄﻌﻤ‪‬ﻪ ﻭﻳ‪‬ﺴﻘﻴﻪ ﻟﻴ ﹰ‬ ‫ﻼ ﻋﻦ ﻛﻮﻧﻪ ﻣﻮﺍﺻﻼﹰ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﻠﻮ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻃﻌﺎﻣﹰﺎ ﻭﺷﺮﺍﺑﹰﺎ ﻟﻠﻔﻢ‪ ،‬ﳌﺎ ﻛﺎﻥ ﺻﺎﺋﻤﹰﺎ ﻓﻀ ﹰ‬ ‫ﺴﺖ‪‬‬ ‫ﺻﻞﹸ‪) :‬ﹶﻟ ‪‬‬ ‫ﺻﻼﹰ‪ ،‬ﻭﻟﻘﺎﻝ ﻷﺻﺤﺎﺑﻪ ﺇﺫ ﻗﹶﺎﻟﹸﻮﺍ ﻟﻪ‪ :‬ﺇﻧ‪‬ﻚ ﺗ‪‬ﻮﺍ ِ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﱂ ﻳﻜﻦ ﻣ‪‬ﻮﺍ ِ‬ ‫ﺴﺖ‪ ‬ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌِﺘﻜﹸﻢ(‪ ،‬ﺑﻞ ﺃﻗﺮ‪‬ﻫﻢ ﻋﻠﻰ ﻧﺴﺒﺔ ﺍﻟﻮﺻﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻄﻊ‬ ‫ﺃﻭﺍﺻ ﹸﻞ(‪ .‬ﻭﱂ ﻳﻘﻞ‪) :‬ﹶﻟ ‪‬‬ ‫ﺍﻹﳊﺎﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﲟﺎ ﺑﻴ‪‬ﻨﻪ ﻣﻦ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﺻﻞ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻮﺍﺻ ﹶﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻨﻬﺎﻫﻢ‪ ،‬ﻓﻘﻴﻞ‬ ‫ﺴﺖ‪ِ ‬ﻣﹾﺜﹶﻠﻜﹸﻢ ﺇﻧ‪‬ﻰ ﺃﹸ ﹾﻃ ‪‬ﻌﻢ‪ ‬ﻭﹸﺃ ‪‬ﺳﻘﹶﻰ()‪.(١‬‬ ‫ﺻﻞﹸ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺇﻧ‪‬ﻰ ﹶﻟ ‪‬‬ ‫ﻟﻪ‪ :‬ﺃﻧﺖ ﺗ‪‬ﻮﺍ ِ‬ ‫ﻭﺳﻴﺎﻕ ﺍﻟﺒﺨﺎﺭﻯ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻋ ِﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻧﻚ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٠٢‬‬


‫‪٢٠‬‬ ‫ﺴﺖ‪ِ ‬ﻣﹾﺜﹶﻠﻜﹸﻢ ﺇﻧ‪‬ﻰ ﺃﹸ ﹾﻃ ‪‬ﻌﻢ‪ ‬ﻭﹸﺃ ‪‬ﺳﻘﹶﻰ()‪.(١‬‬ ‫ﺻﻞﹸ‪ .‬ﻗﺎﻝ‪) :‬ﺇﱏ ﹶﻟ ‪‬‬ ‫ﺗ‪‬ﻮﺍ ِ‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ‪ :‬ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺗ‪‬ﻮﺍﺻِﻞ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪) :‬ﻭﹶﺃ‪‬ﻳﻜﹸﻢ ِﻣﺜﹾﻠﻰ‪،‬‬ ‫ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺇﻧ ‪‬‬ ‫)‪(٢‬‬ ‫ﺴﻘِﻴﲎ( ‪.‬‬ ‫ﺖ ‪‬ﻳ ﹾﻄ ِﻌﻤ‪‬ﲎ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺇﻧ‪‬ﻰ ﺃﹶﺑﻴ ‪‬‬ ‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﺈﻥ ﺍﻟﻨﱮ ج ﳌﺎ ‪‬ﺎﻫﻢ ﻋﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ‪ ،‬ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﻨﺘﻬﻮﺍ‪ ،‬ﻭﺍﺻ ﹶﻞ ‪‬ﻢ ﻳﻮﻣﺎﹰ‪ ،‬ﰒ‬ ‫ﲔ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ﹶﺃ ﹾﻥ‬ ‫ﻳﻮﻣﺎﹰ‪ ،‬ﰒ ﺭﺃﻭﺍ ﺍﳍﻼﻝ ﻓﻘﺎﻝ‪) :‬ﻟﻮ ‪‬ﺗﹶﺄ ‪‬ﺧ ‪‬ﺮ ﺍﳍِﻼﻝ‪ ،‬ﻟ ِﺰ ‪‬ﺩﺗ‪‬ﻜﻢ(‪ .‬ﻛﺎﳌﹸﻨﻜﱢﻞ ﳍﻢ ﺣ ‪‬‬ ‫‪‬ﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ﻮﺍ ‪‬ﻋ ِﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ)‪.(٣‬‬ ‫ﺻﻠﹾﻨﺎ ِﻭﺻ‪‬ﺎ ﹰﻻ ‪‬ﻳ ‪‬ﺪﻉ‪ ‬ﺍﳌﹸ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﻘﹸﻮﻥ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻘﹶﻬﻢ‪ ،‬ﺇﻧ‪‬ﻰ‬ ‫ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ‪) :‬ﻟﻮ ‪‬ﻣﺪ‪ ‬ﻟﻨﺎ ﺍﻟﺸ‪ ‬ﻬ ‪‬ﺮ ﻟﻮ‪‬ﺍ ‪‬‬ ‫)‪(٤‬‬ ‫ﺴﻘِﻴﲎ( ﻓﺄﺧﱪ ﺃﻧﻪ‬ ‫ﺴﺘ‪‬ﻢ ِﻣﺜﹾﻠﻰ ﻓﺈﻧ‪‬ﻰ ﹶﺃ ﹶﻇﻞﱡ ‪‬ﻳ ﹾﻄ ِﻌﻤ‪‬ﲎ ﺭﺑ‪‬ﻰ ﻭ‪‬ﻳ ‪‬‬ ‫ﺖ ِﻣﹾﺜﹶﻠ ﹸﻜ ‪‬ﻢ ﺃﻭ ﻗﺎﻝ‪ :‬ﺇ‪‬ﻧﻜﹸﻢ ﹶﻟ ‪‬‬ ‫ﺴ ‪ُ‬‬ ‫ﹶﻟ ‪‬‬ ‫ﻼ ‪‬ﻢ‪ ،‬ﻣﻌﺠ‪‬ﺰﹰﺍ ﳍﻢ ﻓﻠﻮ ﻛﺎﻥ‬ ‫ﺻﻼﹰ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﻓﻌﻠﻬﻢ ﻣﻨ ﱢﻜ ﹰ‬ ‫ﻳ‪‬ﻄﻌ‪‬ﻢ ﻭﻳ‪‬ﺴﻘﹶﻰ‪ ،‬ﻣﻊ ﻛﻮﻧﻪ ﻣ‪‬ﻮﺍ ِ‬ ‫ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ‪ ،‬ﳌﺎ ﻛﺎﻥ ﺫﻟﻚ ﺗﻨﻜﻴﻼﹰ‪ ،‬ﻭﻻ ﺗﻌﺠﻴﺰﺍﹰ‪ ،‬ﺑﻞ ﻭﻻ ِﻭﺻ‪‬ﺎﻻﹰ‪ ،‬ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﻟﻠﱠﻪ‬ ‫ﻭﺍﺿﺢ‪.‬‬ ‫ﺴﺤ‪‬ﺮ‪ ،‬ﻭﰱ‬ ‫ﻭﻗﺪ ‪‬ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ ﺭﲪﺔ ﻟﻸُﻣﺔ‪ ،‬ﻭﺃﺫِﻥ ﻓﻴﻪ ﺇﱃ ﺍﻟ ‪‬‬ ‫ﱮ ج ﻳﻘﻮﻝ‪) :‬ﻻ ﺗ‪‬ﻮﺍﺻِﻠﻮﺍ ﹶﻓﹶﺄ‪‬ﻳﻜﹸﻢ‬ ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ‪ ،‬ﺃﻧﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺍﻟﻨ ‪‬‬ ‫ﺴﺤ‪‬ﺮ()‪.(٥‬‬ ‫ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳ‪‬ﻮﺍﺻِﻞ ﹶﻓ ﹾﻠﻴ‪‬ﻮ‪‬ﺍﺻِﻞ ﺇﱃ ﺍﻟ ‪‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺣ‪‬ﻜ ‪‬ﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻫﻞ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ ﺟﺎﺋﺰ ﺃﻭ ﳏﺮ‪‬ﻡ ﺃﻭ ﻣﻜﺮﻭﻩ؟ ﻗﻴﻞ‪:‬‬ ‫ﺱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺟﺎﺋﺰ ﺇﻥ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﺮﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻏﲑﻩ ﻣﻦ‬ ‫ﺴﻠﹶﻒ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻳ‪‬ﻮﺍﺻِﻞ ﺍﻷﻳﺎﻡ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺣ‪‬ﺠ ِﺔ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج‬ ‫ﺍﻟ ‪‬‬ ‫ﻭﺍﺻﻞ ﺑﺎﻟﺼﺤﺎﺑﺔ ﻣﻊ ‪‬ﻴﻪ ﳍﻢ ﻋﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ‪ ،‬ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ‬ ‫ﺻ ﹶﻞ‬ ‫ﺖ ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌِﺘﻜﹸﻢ( ﻓﻠﻤﺎ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ﺃﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ﻮﺍ‪ ،‬ﻭﺍ ‪‬‬ ‫ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟ ِﻮﺻ‪‬ﺎﻝ ﻭﻗﺎﻝ‪) :‬ﺇﻧ‪‬ﻰ ﻟﺴ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٧٧/٤‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٩/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٣‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٦٠)(١١٠٤‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٨١/٤‬‬


‫‪٢١‬‬ ‫ِﺑ ِﻬ ‪‬ﻢ ﻳﻮﻣﺎﹰ‪ ،‬ﰒ ﻳﻮﻣﹰﺎ)‪ ،(١‬ﻓﻬﺬﺍ ﻭِﺻﺎﻟﻪ ‪‬ﻢ ﺑﻌﺪ ‪‬ﻴﻪ ﻋﻦ ﺍﻟﻮِﺻﺎﻝ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﻬﻰ ﻟﻠﺘﺤﺮﱘ‪،‬‬ ‫ﳌﺎ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ﺃﻥ ﻳﻨﺘﻬﻮﺍ‪ ،‬ﻭﳌﺎ ﺃﻗﺮ‪‬ﻫﻢ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻠﻤﺎ ﻓﻌﻠﹸﻮﻩ ﺑﻌﺪ ‪‬ﻴﻪ ﻭﻫﻮ ﻳﻌﻠﹶﻢ‬ ‫ﻒ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ‪ :‬ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﻭ‪‬ﻳ ِﻘﺮ‪‬ﻫﻢ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺮﲪﺔ ‪‬ﻢ‪ ،‬ﻭﺍﻟﺘﺨﻔﻴ ‪‬‬ ‫ج ﻋﻦ ﺍﻟﻮِﺻﺎﻝ ﺭﲪﺔ ﳍﻢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ‪ :‬ﻻ ﳚﻮﺯ ﺍﻟﻮِﺻﺎﻝ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻰ‪،‬‬ ‫ﻭﺍﻟﺜﻮﺭﻯ‪ ،‬ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻗﺪ ﺣﻜﺎﻩ ﻋﻨﻬﻢ‪ :‬ﺇ‪‬ﻢ ﱂ ﻳ‪‬ﺠﻴﺰﻭﻩ ﻷﺣﺪ‪.‬‬ ‫ﺺ ﻋﻠﻰ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻫﻞ ﻫﻰ ﻛﺮﺍﻫﺔ‬ ‫ﻗﻠﺖ‪ :‬ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻧ ‪‬‬ ‫ﲢﺮﱘ ﺃﻭ ﺗﱰﻳﻪ؟ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﻭﺍﺣﺘﺞ ﺍﶈﺮ‪‬ﻣﻮﻥ ﺑﻨﻬﻰ ﺍﻟﻨﱮ ج‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻨﻬ ‪‬ﻰ ﻳﻘﺘﻀﻰ‬ ‫ﺍﻟﺘﺤﺮﱘ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ‪) :‬ﺭﲪﺔ ﳍﻢ( ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺘﺤﺮﱘ‪ ،‬ﺑﻞ ﻳ‪‬ﺆﻛﺪﻩ‪ ،‬ﻓﺈﻥ‬ ‫ﻣِﻦ ﺭﲪﺘﻪ ‪‬ﻢ ﺃﻥ ﺣﺮ‪‬ﻣﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﺳﺎﺋ ‪‬ﺮ ﻣﻨﺎﻫﻴﻪ ﻟﻸﻣﺔ ﺭﲪ ﹲﺔ ﻭ ِﺣﻤ‪‬ﻴ ﹲﺔ ﻭﺻﻴﺎﻧ ﹲﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ‬ ‫ﻣ‪‬ﻮﺍﺻﻠﺘ‪‬ﻪ ‪‬ﻢ ﺑﻌﺪ ‪‬ﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺗﻘﺮﻳﺮﹰﺍ ﳍﻢ‪ ،‬ﻛﻴﻒ ﻭﻗﺪ ‪‬ﺎﻫﻢ‪ ،‬ﻭﻟﻜﻦ ﺗﻘﺮﻳﻌﹰﺎ ﻭﺗﻨﻜﻴﻼﹰ‪،‬‬ ‫ﻓﺎﺣﺘﻤﻞ ﻣﻨﻬﻢ ﺍﻟﻮِﺻﺎﻝ ﺑﻌﺪ ‪‬ﻴﻪ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﺍﻟﻨﻬﻰ ﰲ ﺗﺄﻛﻴﺪ ﺯﺟﺮﻫﻢ‪ ،‬ﻭﺑﻴﺎ ِﻥ ﺍﳊِﻜﻤﺔ‬ ‫ﰲ ‪‬ﻴﻬﻢ ﻋﻨﻪ ﺑﻈﻬﻮﺭ ﺍﳌﻔﺴﺪﺓ ﺍﻟﱴ ‪‬ﺎﻫﻢ ﻷﺟﻠﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻇﻬﺮﺕ ﳍﻢ ﻣﻔﺴﺪ ﹸﺓ ﺍﻟﻮِﺻﺎﻝ‪،‬‬ ‫ﻭﻇﻬﺮﺕ ﺣِﻜﻤﺔﹸ ﺍﻟﻨﻬﻰ ﻋﻨﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﺩﻋﻰ ﺇﱃ ﻗﺒﻮﳍﻢ‪ ،‬ﻭﺗﺮﻛِﻬﻢ ﻟﻪ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﺫﺍ ﻇﻬﺮ ﳍﻢ‬ ‫ﻣﺎ ﰲ ﺍﻟﻮِﺻﺎﻝ‪ ،‬ﻭﺃﺣﺴ‪‬ﻮﺍ ﻣﻨﻪ ﺍﳌﻠﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﻘﺼﲑ ﻓﻴﻤﺎ ﻫﻮ ﺃﻫ ‪‬ﻢ ﻭﺃﺭﺟ ‪‬ﺢ ﻣِﻦ ﻭﻇﺎﺋﻒ‬ ‫ﺍﻟﺪ‪‬ﻳﻦ ﻣﻦ ﺍﻟﻘﻮ ِﺓ ﰲ ﺃﻣﺮ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﳋﺸﻮﻉ ﰲ ﻓﺮﺍﺋﻀﻪ‪ ،‬ﻭﺍﻹﺗﻴﺎ ِﻥ ﲝﻘﻮﻗﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪،‬‬ ‫ﻉ ﺍﻟﺸﺪﻳ ‪‬ﺪ ﻳ‪‬ﻨﺎﰱ ﺫﻟﻚ‪ ،‬ﻭﳛﻮ ﹸﻝ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﻴﻨﻪ‪ ،‬ﺗﺒﻴ‪‬ﻦ ﳍﻢ ﺣِﻜﻤﺔﹸ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻮِﺻﺎﻝ‬ ‫ﻭﺍﳉﻮ ‪‬‬ ‫ﻭﺍﳌﻔﺴﺪ ﹸﺓ ﺍﻟﱴ ﻓﻴﻪ ﳍﻢ ﺩ‪‬ﻭﻧ‪‬ﻪ ج‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻴﺲ ﺇﻗﺮﺍﺭ‪‬ﻩ ﳍﻢ ﻋﻠﻰ ﺍﻟﻮِﺻﺎﻝ ﳍﺬﻩ ﺍﳌﺼﻠﺤﺔ‬ ‫ﺍﻟﺮﺍﺟﺤﺔ ﺑﺄﻋﻈ ‪‬ﻢ ﻣِﻦ ﺇﻗﺮﺍﺭ ﺍﻷﻋﺮﺍﰉ ﻋﻠﻰ ﺍﻟﺒﻮﻝ ﰲ ﺍﳌﺴﺠﺪ)‪ (٣‬ﳌﺼﻠﺤﺔ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻭﻟﺌﻼ ﻳ‪‬ﻨﻔﱠ ‪‬ﺮ‬ ‫ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﺑﺄﻋﻈﻢ ﻣﻦ ﺇﻗﺮﺍﺭﻩ ﺍﳌﺴﺊ ﰲ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﱴ ﺃﺧﱪﻫﻢ ج ﺃ‪‬ﺎ‬ ‫ﻟﻴﺴﺖ ﺑﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﻓﺎﻋﻠﻬﺎ ﻏ ‪‬ﲑ ﻣﺼﻞﱟ‪ ،‬ﺑﻞ ﻫﻰ ﺻﻼ ﹲﺓ ﺑﺎﻃﻠﺔ ﰲ ﺩِﻳﻨﻪ ﻓﺄﻗﺮ‪‬ﻩ ﻋﻠﻴﻬﺎ ﳌﺼﻠﺤﺔ‬ ‫ﺗﻌﻠﻴﻤﻪ ﻭﻗﺒﻮﻟﻪ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ‪ ،‬ﻓﺈﻧﻪ ﺃﺑﻠ ﹸﻎ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﱡﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ج‪) :‬ﺇﺫﺍ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٩/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٧/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٧٨/١‬ﻭﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ )‪ ،(٣٧٥/١٠‬ﻭﻣﺴﻠﻢ )‪.(٢٨٤‬‬


‫‪٢٢‬‬ ‫ﺃ ‪‬ﻣ ‪‬ﺮﺗ‪‬ﻜﻢ ﺑﹶﺄ ‪‬ﻣﺮٍ‪ ،‬ﻓﺄﹾﺗﻮﺍ ِﻣﻨ‪‬ﻪ ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ‪ ،‬ﻭﺇﺫﺍ ‪‬ﻧ ‪‬ﻬ‪‬ﻴﺘ‪‬ﻜﻢ ﻋﻦ ﺷﺊ ﻓﺎ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﻩ()‪.(١‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺫﹸ ِﻛ ‪‬ﺮ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ‪‬ﻳ ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮِﺻﺎﻝ ﻣِﻦ ﺧﺼﺎﺋﺼﻪ‪ .‬ﻓﻘﺎﻝ‪) :‬ﺇﻧ‪‬ﻰ‬ ‫ﺴﺖ‪ ‬ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌِﺘﻜﹸﻢ( ﻭﻟﻮ ﻛﺎﻥ ﻣﺒﺎﺣﹰﺎ ﳍﻢ‪ ،‬ﱂ ﻳﻜﻦ ﻣﻦ ﺧﺼﺎﺋﺼﻪ‪.‬‬ ‫ﹶﻟ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺲ ﹶﻓ ﹶﻘ ‪‬ﺪ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪) :‬ﺇﺫﺍ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﻟﱠﻠ‪‬ﻴ ﹸﻞ ِﻣ ‪‬ﻦ ‪‬ﻫﻬ‪‬ﻨﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ِﻣ ‪‬ﻦ ‪‬ﻫﻬ‪‬ﻨﺎ‪ ،‬ﻭ ﹶﻏﺮ‪‬ﺑﺖ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ﹶﺃ ﹾﻓﻄﹶﺮ ﺍﻟﺼ‪‬ﺎﺋِﻢ()‪.(٢‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﳓﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺃﹶﻭﰱ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺠﻌﻠﻪ ﻣﻔﻄﺮﹰﺍ‬ ‫ﺣﻜﻤﹰﺎ ﺑﺪﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻔﻄﺮ ﻭﺇﻥ ﱂ ﻳﻔﻄﺮ‪ ،‬ﻭﺫﻟﻚ ﻳ‪‬ﺤﻴﻞ ﺍﻟﻮِﺻﺎﻝ ﺷﺮﻋﹰﺎ‪.‬‬ ‫ﺠﻠﹸﻮﺍ‬ ‫ﺨﻴ‪‬ﺮ ﻣﺎ ‪‬ﻋ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ج‪) :‬ﻻ ﺗ‪‬ﺰﺍﻝﹸ ﹸﺃﻣ‪‬ﱴ ﻋﻠﻰ ﺍﻟ ِﻔﻄﹾﺮﺓ ﺃﻭ ﻻ ﺗ‪‬ﺰﺍ ﹸﻝ ﹸﺃﻣ‪‬ﱴ ‪‬ﺑ ‪‬‬ ‫ﺍﻟ ِﻔﻄﹾﺮ()‪.(٣‬‬ ‫ﺱ ﺍﻟ ِﻔ ﹾﻄﺮ‪ ،‬ﺇ ﱠﻥ‬ ‫ﺠ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻋﻨﻪ‪) :‬ﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻇﹶﺎﻫِﺮﹰﺍ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬‬ ‫ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﻳ‪‬ﺆ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ()‪.(٤‬‬ ‫ﺠﻠﹸﻬ‪ ‬ﻢ ِﻓﻄﹾﺮﹰﺍ()‪.(٥‬‬ ‫ﱃ ﹶﺃ ‪‬ﻋ ‪‬‬ ‫ﺐ ِﻋﺒ‪‬ﺎﺩِﻯ ﺇ ﱠ‬ ‫ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪) :‬ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﻛﺮﺍﻫﺔ ﺗﺄﺧﲑ ﺍﻟﻔِﻄﺮ‪ ،‬ﻓﻜﻴﻒ ﺗﺮﻛﹸﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻜﺮﻭﻫﺎﹰ‪ ،‬ﱂ ﻳﻜﻦ ﻋﺒﺎﺩﺓ‪،‬‬ ‫ﺕ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻣ‪‬ﺴﺘﺤ‪‬ﺒﺔ‪.‬‬ ‫ﻓﺈﻥ ﺃﻗ ﱠﻞ ﺩﺭﺟﺎ ِ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮﺃﻋﺪ ﹸﻝ ﺍﻷﻗﻮﺍﻝ‪ :‬ﺃﻥ ﺍﻟﻮِﺻﺎﻝ ﳚﻮﺯ ﻣﻦ ‪‬ﺳﺤ‪‬ﺮ ﺇﱃ ‪‬ﺳﺤ‪‬ﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﺍﶈﻔﻮﻅ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﳊﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج‪:‬‬ ‫ﺴﺤ‪‬ﺮ(‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ)‪ (٦‬ﻭﻫﻮ‬ ‫)ﻻ ﺗ‪‬ﻮﺍﺻﻠﻮﺍ ﻓﹶﺄﻳ‪‬ﻜﻢ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳ‪‬ﻮﺍﺻِﻞ ﻓﻠﻴﻮﺍﺻﻞ ﺇﱃ ﺍﻟ ‪‬‬ ‫ﺃﻋﺪ ﹸﻝ ﺍﻟﻮِﺻﺎﻝ ﻭﺃﺳﻬﻠﹸﻪ ﻋﻠِﻰ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﲟﱰﻟﺔ ﻋﺸﺎﺋﻪ ﺇﻻ ﺃﻧﻪ ﺗﺄﺧ‪‬ﺮ‪ ،‬ﻓﺎﻟﺼﺎﺋﻢ‬ ‫ﺴﺤ‪‬ﺮ‪ ،‬ﻛﺎﻥ ﻗﺪ ﻧﻘﻠﻬﺎ ﻣﻦ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﺇﱃ ﺁﺧﺮﻩ‪..‬‬ ‫ﻟﻪ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺃﻛﻠﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻛﻠﻬﺎ ﰲ ﺍﻟ ‪‬‬ ‫ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٠/١٣‬ﻭﻣﺴﻠﻢ )‪.(١٣٣٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧١/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٠‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧٣/٤‬ﻭﻣﺴﻠﻢ )‪ ،(١٠٩٨‬ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢٠٦١‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٨٩١‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٥٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٥٠/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٦٩٨‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٠٠‬ﻭﺃﲪﺪ )‪ ،(٣٢٩/٢‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢٠٦٢‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﺹ)‪.(٨٨٦‬‬ ‫)‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٨١/٤‬‬


‫‪٢٣‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ أﻧﻪ ج ﻟﻢ ﻳﻜﻦ ﻳﺪﺧﻞ ﻓﻲ ﺻﻮم رﻣﻀﺎن إﻻ ﺑﺮؤﻳﺔ ﻣﺤﻘﻘﺔ أو ﺑﺸﻬﺎدة ﺷﺎهﺪ‬ ‫واﺣﺪ‬

‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺃﻥ ﻻ ﻳﺪﺧ‪‬ﻞ ﰲ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺇﻻ ﺑ‪‬ﺮﺅﻳ ٍﺔ ﳏﻘﱠﻘﺔ‪ ،‬ﺃﻭ ﺑﺸﻬﺎﺩﺓ‬ ‫ﺷﺎﻫ ٍﺪ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﺻﺎﻡ ﺑﺸﻬﺎﺩﺓ ﺍﺑﻦ ﻋﻤﺮ)‪ ،(١‬ﻭﺻﺎﻡ ﻣﺮﺓ ﺑﺸﻬﺎﺩﺓ ﺃﻋﺮﺍﰉ)‪ ،(٢‬ﻭﺍﻋﺘﻤﺪ‬ ‫ﻆ ﺍﻟﺸﻬﺎﺩﺓ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﺇﺧﺒﺎﺭﺍﹰ‪ ،‬ﻓﻘﺪ ﺍﻛﺘﻔﻰ ﰲ ﺭﻣﻀﺎﻥ‬ ‫ﻋﻠﻰ ﺧﱪﳘﺎ‪ ،‬ﻭﱂ ﻳ‪‬ﻜﱢﻠﻔﹾﻬﻤﺎ ﻟﻔ ﹶ‬ ‫ﻆ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺭﺅﻳﺔﹲ‪،‬‬ ‫ﲞﱪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﻬﺎﺩﺓ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻜﻠﱢﻒ ﺍﻟﺸﺎﻫ ‪‬ﺪ ﻟﻔ ﹶ‬ ‫ﻭﻻ ﺷﻬﺎﺩﺓﹲ‪ ،‬ﺃﻛﻤﻞ ِﻋﺪ‪‬ﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺣﺎﻝ ﻟﻴﻠ ﹶﺔ ﺍﻟﺜﻼﺛﲔ ﺩﻭﻥ ﻣﻨﻈﺮﻩ ﻏﻴ ‪‬ﻢ ﺃﻭ ﺳﺤﺎﺏ‪ ،‬ﺃﻛﻤﻞ ِﻋﺪ‪‬ﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ‬ ‫ﻳﻮﻣﹰﺎً‪ ،‬ﰒ ﺻﺎﻣﻪ‪ .‬ﻭﱂ ﻳﻜﻦ ﻳﺼﻮﻡ ﻳﻮ ‪‬ﻡ ﺍﻹﻏﻤﺎﻡ‪ ،‬ﻭﻻ ﺃﻣ ‪‬ﺮ ﺑﻪ‪ ،‬ﺑﻞ ﺃﻣﺮ ﺑﺄﻥ ﺗ‪‬ﻜﻤ‪‬ﻞ ﻋِﺪﺓ ﺷﻌﺒﺎﻥ‬ ‫ﺛﻼﺛﲔ ﺇﺫﺍ ﹸﻏﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﻔﻌﻞ ﻛﺬﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ‪‬ﻩ‪ ،‬ﻭﻻ ‪‬ﻳﻨ‪‬ﺎِﻗﺾ‪ ‬ﻫﺬﺍ ﻗﻮﻟﻪ‪) :‬ﻓﺈ ﹾﻥ‬ ‫ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﻟﻪ()‪ ،(٣‬ﻓﺈﻥ ﺍﻟﻘﺪﺭ‪ :‬ﻫﻮ ﺍﳊِﺴﺎﺏ‪ ‬ﺍﳌﻘﺪ‪‬ﺭ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻹﻛﻤﺎﻝ ﻛﻤﺎ‬ ‫ﻗﺎﻝ‪) :‬ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ( ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﻛﻤﺎﻝ‪ ،‬ﺇﻛﻤﺎ ﹸﻝ ِﻋﺪ‪‬ﺓ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻯ ﹸﻏﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ‪) :‬ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ِﻋﺪ‪‬ﺓ ﺷ‪‬ﻌﺒﺎﻥ()‪ .(٤‬ﻭﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗﺼ‪‬ﻮﻣﻮﺍ‬ ‫‪‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﺮﻭﻩ‪ ،‬ﻭﻻ ﺗ‪ ‬ﹾﻔ ِﻄﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﻩ‪ ،‬ﻓﺈﻥ ﹸﻏﻢ‪ ‬ﻋﻠﻴﻜﻢ ﻓﺄ ﹾﻛﻤِﻠﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ()‪ (٥‬ﻭﺍﻟﺬﻯ ﺃﻣﺮ‬ ‫ﺡ ﻣﻦ‬ ‫ﺑﺈﻛﻤﺎﻝ ِﻋﺪ‪‬ﺗﻪ‪ ،‬ﻫﻮ ﺍﻟﺸﻬ ‪‬ﺮ ﺍﻟﺬﻯ ﻳﻐﻢ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺻﻴﺎﻣﻪ ﻭﻋﻨﺪ ﺍﻟﻔﻄﺮ ﻣﻨﻪ‪ ،‬ﻭﺃﺻﺮ ‪‬‬ ‫ﺴ ‪‬ﻌ ﹲﺔ ﻭ ِﻋﺸ‪‬ﺮﻭﻥ‪ ،‬ﻓﻼ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﺣْ‪‬ﺘَﻰ ‪‬ﺗﺮ‪‬ﻭﻩ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﻠﻴﻜﻢ ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ‬ ‫ﻫﺬﺍ ﻗﻮﻟﻪ‪) :‬ﺍﻟﺸ‪ ‬ﻬ ‪‬ﺮ ِﺗ ‪‬‬ ‫ﺍﻟ ِﻌﺪ‪‬ﺓ()‪ ،(٦‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﺇﱃ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﺑﻠﻔﻈﻪ ﻭﺇﱃ ﺁﺧﺮﻩ ﲟﻌﻨﺎﻩ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺇﻟﻐﺎﺀ ﻣﺎ ﺩ ﱠﻝ‬ ‫ﺴ ‪‬ﻌ ﹲﺔ‬ ‫ﻋﻠﻴﻪ ﻟﻔﻈﹸﻪ‪ ،‬ﻭﺍﻋﺘﺒﺎ ‪‬ﺭ ﻣﺎ ﺩ ﱠﻝ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ‪ .‬ﻭﻗﺎﻝ‪) :‬ﺍﻟﺸ‪ ‬ﻬ ‪‬ﺮ ﺛﹶﻼﺛﻮﻥ‪ ،‬ﻭﺍﻟﺸ‪ ‬ﻬ ‪‬ﺮ ِﺗ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٤٢‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪.(٢٢٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٩١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٤٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٣٢ ،١٣١/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(١٦٥٢‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٨٧٠‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٤٢٤/١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٩٢٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٤ ،١٠٢/٤‬ﻭﻣﺴﻠﻢ )‪.(١٠٨٠‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٠٦/٤‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪.(٢٨٧/١‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٠٥ ،١٠٤/٤‬‬


‫‪٢٤‬‬ ‫ﻭ ِﻋﺸ‪‬ﺮﻭﻥ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏ ‪‬ﻢ ﻋﻠﻴﻜﻢ ﹶﻓ ‪‬ﻌﺪ‪‬ﻭﺍ ﺛﹶﻼﺛﲔ()‪.(١‬‬ ‫ﺖ ﺩ‪‬ﻭﻧ‪‬ﻪ‬ ‫ﻭﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎﻥﹶ‪ ،‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ِﻟ ‪‬ﺮ ‪‬ﻭ‪‬ﻳِﺘﻪِ‪ ،‬ﻭﹶﺃ ﹾﻓﻄِﺮﻭﺍ ِﻟﺮ‪‬ﺅﻳِﺘﻪِ‪ ،‬ﻓﺈﻥ ﺣ‪‬ﺎﹶﻟ ‪‬‬ ‫ﹶﻏﻤ‪‬ﺎ ‪‬ﻣ ﹲﺔ ﻓﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺛﻼﺛﲔ()‪.(٢‬‬ ‫ﺸ ‪‬ﻬ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ﺗ ‪‬ﺮﻭ‪‬ﺍ ﺍﳍِﻼﻝ‪ ،‬ﺃ ‪‬ﻭ ‪‬ﺗ ﹾﻜﻤِﻠﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ‪ ،‬ﹸﺛﻢ‪ ‬ﺻ‪‬ﻮ ‪‬ﻣﻮﺍ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻭﻗﺎﻝ‪) :‬ﻻ ﺗ‪‬ﻘﺪ‪‬ﻣﻮﺍ ﺍﻟ ‪‬‬ ‫)‪(٣‬‬ ‫ﻼﻝﹶ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹾﻜﻤِﻠﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ( ‪.‬‬ ‫‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﺍ ِﳍ ﹶ‬ ‫ﻆ ِﻣ ‪‬ﻦ ﻫِﻼ ِﻝ ‪‬ﺷ ‪‬ﻌﺒ‪‬ﺎ ِﻥ ﻣ‪‬ﺎ‬ ‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪) :‬ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺘﺤ ﱠﻔ ﹸ‬ ‫ﺻﺎﻡ(‬ ‫ﲔ ‪‬ﻳﻮ‪‬ﻣﺎﹰ‪ ،‬ﹸﺛﻢ‪ ‬‬ ‫ﺤﻔﱠﻆﹸ ِﻣ ‪‬ﻦ ﻏﲑﻩ‪ ،‬ﰒ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ِﻟﺮ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻓﺈﻥ ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻋ ‪‬ﺪ ‪‬ﺷ ‪‬ﻌﺒ‪‬ﺎ ﹶﻥ ﺛﹶﻼﺛ ‪‬‬ ‫ﹶﻻ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫)‪(٤‬‬ ‫ﺻﺤﺤﻪ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪.‬‬ ‫)‪(٥‬‬ ‫ﻭﻗﺎﻝ‪) :‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ﻟ ‪‬ﺮﺅ‪‬ﻳﺘِﻪ‪ ،‬ﻭﹶﺃ ﹾﻓﻄِﺮﻭﺍ ِﻟ ‪‬ﺮﺅ‪‬ﻳﺘِﻪ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪ ،‬ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﺛﹶﻼﺛﲔ( ‪.‬‬ ‫ﻭﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﻩ‪ ،‬ﻭﻻ ﺗ‪ ‬ﹾﻔ ِﻄﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﻩ‪ ،‬ﻓﺈ ﹾﻥ ﹸﺃﻏﹾﻤﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪،‬‬ ‫ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﹶﻟﻪ‪.(٦)(‬‬ ‫ﻯ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎﻥ ِﺑﻴ‪‬ﻮﻡٍ‪ ،‬ﹶﺃ ‪‬ﻭ‬ ‫ﻭﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎﻥ(‪ .‬ﻭﰱ ﻟﻔﻆ‪) :‬ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺻﻴ‪‬ﺎﻣﹰﺎ ﹶﻓ ﹾﻠ‪‬ﻴﺼ‪ ‬ﻤﻪ‪.(٧)(‬‬ ‫ﻼ ﻛﺎﻥ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ِ‬ ‫‪‬ﻳ ‪‬ﻮ ‪‬ﻣﻴ‪‬ﻦ‪ ،‬ﺇ ﱠﻻ ‪‬ﺭﺟ‪ ‬ﹰ‬ ‫ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺮﻓﻌﻪ‪) :‬ﻻ‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻳﻮ ‪‬ﻡ ﺍﻹﻏﻤﺎﻡ ﺩﺍﺧ ﹲﻞ ﰲ ﻫﺬﺍ ﺍﻟﻨﻬﻰ‪ ،‬ﺣﺪﻳ ﹸ‬ ‫ﺖ ﺩ‪‬ﻭ‪‬ﻧﻪ‪ ‬ﹶﻏﻤ‪‬ﺎ ‪‬ﻣﺔﹲ‪ ،‬ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ‬ ‫‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﺭﻣ‪‬ﻀﺎﻥ‪ ،‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻭﹶﺃ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻓﺈﻥ ﺣ‪‬ﺎﹶﻟ ‪‬‬ ‫ﲔ( ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ)‪.(٨‬‬ ‫ﺛﹶﻼِﺛ ‪‬‬ ‫ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺻﻮ ‪‬ﻡ ﻳﻮﻡ ﺍﻹﻏﻤﺎﻡ ﻣِﻦ ﻏﲑ ﺭ‪‬ﺅﻳﺔ‪ ،‬ﻭﻻ ﺇﻛﻤﺎ ِﻝ ﺛﻼﺛﲔ ﺻﻮ ‪‬ﻡ ﹶﻗ‪‬ﺒ ﹶﻞ‬ ‫ﺭﻣﻀﺎﻥ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٥)(١٠٨٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٨٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٢٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٣٦/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٢٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٣٦ ،١٣٥/٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(١٤٩/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٢٦‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(١٩١٠‬ﻭﺍﳊﺎﻛﻢ )‪،(٤٢٣/١‬‬ ‫ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٨٦٩‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٢٠٦/٤‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٥٧ ،١٥٦/٢‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٦/٤‬ﻭﻣﺴﻠﻢ )‪.(١٩)(١٠٨١‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٢٨٦/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٤ ،١٠٢/٤‬ﻭﻣﺴﻠﻢ )‪.(١٠٨٠‬‬ ‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٩/٤‬ﻭﻣﺴﻠﻢ )‪.(١٠٨٢‬‬ ‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٨٧٤) ،(٨٧٣‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(١٩١٢‬‬


‫‪٢٥‬‬ ‫ﺸ ‪‬ﻬ ‪‬ﺮ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﺍ ِﳍﻼﻝﹶ‪ ،‬ﹶﺃ ‪‬ﻭ ﺗ‪ ‬ﹾﻜ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ‪ ،‬ﻭﻻ ﺗ‪ ‬ﹾﻔ ِﻄﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻭﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﺍﳍِﻼﻝﹶ‪ ،‬ﹶﺃ ‪‬ﻭ ﺗ‪ ‬ﹾﻜ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌ ‪‬ﺪ ﹶﺓ()‪.(١‬‬ ‫ﻭﻗﺎﻝ‪) :‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻭﹶﺃ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻓﺈ ﹾﻥ ﺣ‪‬ﺎ ﹶﻝ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﺳﺤ‪‬ﺎﺏ‪ ،‬ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺮ ﺍ ‪‬ﺳِﺘ ﹾﻘﺒ‪‬ﺎ ﹰﻻ()‪.(٢‬‬ ‫ﺴ‪‬ﺘ ﹾﻘِﺒﻠﹸﻮﺍ ﺍﻟ ‪‬‬ ‫ﺍﻟ ِﻌﺪ‪‬ﺓ ﺛﹶﻼﺛﲔ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫ﻭﰱ ﺍﻟﻨﺴﺎﺋﻰ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﻳﻮﻧﺲ‪ ،‬ﻋﻦ ﺳِﻤﺎﻙ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻳﺮﻓﻌﻪ)ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻭﹶﺃ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪ ،‬ﹶﻓ ‪‬ﻌﺪ‪‬ﻭﺍ ﺛﹶﻼﺛﲔ ‪‬ﻳﻮ‪‬ﻣﺎﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ‪،‬‬ ‫ﻭﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﹶﻗ‪‬ﺒﻠﹶﻪ ‪‬ﻳﻮ‪‬ﻣﺎﹰ‪ ،‬ﻓﺈﻥ ﺣ‪‬ﺎﻝ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ ﻭﺑﻴﻨﻪ ‪‬ﺳﺤ‪‬ﺎﺏ‪ ،‬ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ ِﻋ ‪‬ﺪ ﹶﺓ ‪‬ﺷ ‪‬ﻌﺒ‪‬ﺎﻥ()‪.(٣‬‬ ‫ﺱ ﰲ ﺭﺅﻳﺔ ﻫﻼﻝ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻭﻗﺎﻝ ﲰﺎﻙ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﲤﺎﺭﻯ ﺍﻟﻨﺎ ‪‬‬ ‫ﻓﻘﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﺍﻟﻴﻮ ‪‬ﻡ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻏﺪﹰﺍ‪ .‬ﻓﺠﺎﺀ ﺃﻋﺮﺍﰉ ﺇﱃ ﺍﻟﻨﱮ ج‪ ،‬ﻓﺬﻛﺮ ﺃﻧ‪‬ﻪ ﺭﺁﻩ‪،‬‬ ‫ﺤﻤ‪‬ﺪﹰﺍ ﺭ‪‬ﺳﻮ ﹾﻝ ﺍﻟﻠﱠﻪ(؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﺄﻣ‪‬ﺮ‬ ‫ﺸ ‪‬ﻬﺪ‪ ‬ﹶﺃ ﹾﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﹶﺃﻥﱠ ‪‬ﻣ ‪‬‬ ‫ﱮ ج‪) :‬ﹶﺃ‪‬ﺗ ‪‬‬ ‫ﻓﻘﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﺱ‪ :‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ‪ .‬ﰒ ﻗﺎﻝ‪) :‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻭﹶﺃ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳﺘِﻪ‪ ،‬ﻓﺈ ﹾﻥ‬ ‫ﱮ ج ﺑﻼﻻﹰ‪ ،‬ﹶﻓﻨ‪‬ﺎﺩ‪‬ﻯ ﰲ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺍﻟﻨ ‪‬‬ ‫)‪(٤‬‬ ‫ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﹶﻓ ‪‬ﻌﺪ‪‬ﻭﺍ ﺛﹶﻼﺛﲔ ‪‬ﻳﻮ‪‬ﻣﺎﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ‪ ،‬ﻭﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﹶﻗ‪‬ﺒﻠﹶﻪ ‪‬ﻳﻮ‪‬ﻣﹰﺎ( ‪.‬‬ ‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔﹲ‪ ،‬ﻓﺒﻌﻀ‪‬ﻬﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻭﺑﻌﻀﻬﺎ ﰲ ﺻﺤﻴﺢ ﺍﺑﻦ‬ ‫ﺣﺒﺎﻥ‪ ،‬ﻭﺍﳊﺎﻛﻢ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﹸ ِﻋﻞﱠ ﺑﻌﻀ‪‬ﻬﺎ ﲟﺎ ﻻ ﻳﻘ ‪‬ﺪﺡ‪ ‬ﰲ ﺻﺤﺔ ﺍﻻﺳﺘﺪﻻﻝ‬ ‫ﻕ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪،‬‬ ‫ﲟﺠﻤﻮﻋﻬﺎ‪ ،‬ﻭﺗﻔﺴﲑ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﻛﻠﻬﺎ ﻳ‪‬ﺼﺪ‪ ‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﻪ ج‪ ،‬ﻓﻜﻴﻒ ﺧﺎﻟﻔﻪ ﻋ‪ ‬ﻤﺮ‪ ‬ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻠ ‪‬ﻰ ﺑ ‪‬ﻦ ﺃﰉ‬ ‫ﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪،‬‬ ‫ﻃﺎﻟﺐ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺃﻧ ‪‬‬ ‫ﻭﺍﳊﻜ ‪‬ﻢ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﻐﻔﺎﺭﻯ‪ ،‬ﻭﻋﺎﺋﺸ ﹸﺔ ﻭﺃﲰﺎﺀ ﺍﺑﻨﺘﺎ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﺳﺎ ﹸﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪،‬‬ ‫ﺸﺨ‪‬ﲑ‪ ،‬ﻭﻣﻴﻤﻮﻥ ﺑﻦ ﻣِﻬﺮﺍﻥ‪،‬‬ ‫ﻭﳎﺎﻫﺪ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟ‪‬ﻨﻬ‪‬ﺪﻯ‪ ،‬ﻭﻣﻄﺮ‪‬ﻑ ﺑﻦ ﺍﻟ ‪‬‬ ‫ﻭﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ‪ ،‬ﻭﻛﻴﻒ ﺧﺎﻟﻔﻪ ﺇﻣﺎ ‪‬ﻡ ﺃﻫ ِﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﺃﲪ ‪‬ﺪ ﺍﺑ ‪‬ﻦ ﺣﻨﺒﻞ‪،‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٤ ،١٥٣/٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺳﻨﻨﻪ )‪.(١٥٨ ،١٥٧/٢‬‬


‫‪٢٦‬‬ ‫ﻭﳓﻦ ﻧ‪‬ﻮﺟﺪﻛﻢ ﺃﻗﻮﺍﻝ ﻫﺆﻻﺀ ﻣﺴﻨﺪﺓ؟‬ ‫ﻓﺄﻣﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ‪ :‬ﺃﺧﱪﻧﺎ ﺛﻮﺑﺎﻥ‪ ،‬ﻋﻦ‬ ‫ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻣﻜﺤﻮﻝ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﻳﺼﻮﻡ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻤﺎﺀ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‬ ‫ﻣﻐﻴﻤﺔ ﻭﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ‪‬ﻫﺬﹶﺍ ﺑﺎﻟﺘﻘﺪ‪‬ﻡ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﺍﻟﺘﺤﺮ‪‬ﻯ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ‬ ‫ﺍﻟﺪ‪‬ﺭﺍﻭﺭﺩﻯ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﻋﻦ ﺃﻣﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺣﺴﲔ‪،‬‬ ‫ﱃ ﻣﻦ ﺃﻥ ﺃﹸ ﹾﻓ ِﻄ ‪‬ﺮ ﻳﻮﻣﹰﺎ ﻣﻦ‬ ‫ﺐﺇﱠ‬ ‫ﺃﻥ ﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻗﺎﻝ‪ :‬ﻷﻥ ﺃﺻﻮ ‪‬ﻡ ﻳﻮﻣﹰﺎ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﺃﺣ ‪‬‬ ‫ﺭﻣﻀﺎﻥ)‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓﻔﻰ ﻛﺘﺎﺏ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﺃﺧﱪﻧﺎ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ‬ ‫ﺏ ﺃﺻﺒ ‪‬ﺢ ﺻﺎﺋﻤﺎﹰ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺳﺤﺎﺏ‪ ،‬ﺃﺻﺒﺢ‬ ‫ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺳﺤﺎ ‪‬‬ ‫ﻣﻔﻄﺮﹰﺍ‪.‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ‪) :‬ﺇﺫﺍ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻤ‪‬ﻮﻩ‪ ،‬ﹶﻓﺼ‪‬ﻮﻣ‪‬ﻮﺍ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺭﹶﺃ‪‬ﻳﺘ‪‬ﻤ‪‬ﻮﻩ‬ ‫ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ‪ ،‬ﻭﺇ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﻟﻪ()‪ .(٢‬ﺯﺍﺩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪،‬‬ ‫ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺇﺫﺍ ﻣﻀﻰ ﻣﻦ ﺷﻌﺒﺎﻥ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻭﻥ ﻳﻮﻣﺎﹰ‪ ،‬ﻳ‪‬ﺒ ‪‬ﻌﺚﹸ ﻣ‪‬ﻦ ﻳﻨﻈﺮ‪،‬‬ ‫ﺏ ﻭﻻ ﻗﺘﺮ‪ ،‬ﺃﺻﺒﺢ ﻣﻔﻄﺮﺍﹰ‪ ،‬ﻭﺇﻥ‬ ‫ﺤ ﹾﻞ ﺩﻭﻥ ﻣﻨﻈﺮﻩ ﺳﺤﺎ ‪‬‬ ‫ﻓﺈﻥ ﺭﺃﻯ‪ ،‬ﻓﺬﺍﻙ‪ ،‬ﻭﺇﻥ ﱂ ﻳ‪‬ﺮ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬‬ ‫)‪(٣‬‬ ‫ﺏ ﺃﻭ ﹶﻗﺘ‪‬ﺮ ﺃﺻﺒﺢ ﺻﺎﺋﻤﹰﺎ ‪.‬‬ ‫ﺣﺎﻝ ﺩﻭﻥ ﻣﻨﻈﺮﻩ ﺳﺤﺎ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ‬ ‫ﺖ ﺍﳍِﻼﻝ ﺇﻣﺎ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺇِﻣﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ‪ ،‬ﻓﺄﻓﻄﺮ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺃﰉ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺲ ﺑﻦ ﻣﺎِﻟﻚٍ‪ ،‬ﻓﺄﺧﱪﻧﺎﻩ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ﻭﺑﺈﻓﻄﺎﺭ ﻣ‪‬ﻦ ﺃﻓﻄﺮ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺱ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺄﺗﻴﻨﺎ ﺃﻧ ‪‬‬ ‫ﻧﺎ ‪‬‬ ‫ﱃ ﻗﺒ ﹶﻞ‬ ‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﻜﻤﻞ ﱃ ﺃﺣﺪ ﻭﺛﻼﺛﻮﻥ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳊﻜﻢ ﺑﻦ ﺃﻳﻮﺏ‪ ،‬ﺃﺭﺳﻞ ﺇ ﱠ‬ ‫ﺖ ﻭﺃﻧﺎ ‪‬ﻣِﺘﻢ‪ ‬ﻳﻮﻣﻰ ﻫﺬﺍ ﺇﱃ‬ ‫ﻑ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﻤ ‪‬‬ ‫ﺖ ﺍﳋﻼ ‪‬‬ ‫ﺻﻴﺎﻡ ﺍﻟﻨﺎﺱ‪ :‬ﺇﱏ ﺻﺎﺋﻢ ﻏﺪﺍﹰ‪ ،‬ﻓﻜﺮﻫ ‪‬‬ ‫ﺍﻟﻠﻴﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳌﻐﲑﺓ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪.(٢٥١/١‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٥/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٣٢٠‬‬


‫‪٢٧‬‬ ‫ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﻣﻜﺤﻮﻝ‪ ،‬ﻭﻳﻮﻧﺲ ﺑﻦ ﻣﻴﺴﺮﺓ ﺑﻦ ‪‬ﺣ ﹾﻠﺒ‪‬ﺲ‪ ،‬ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺍﺑﻦ ﺃﰉ ﺳﻔﻴﺎﻥ ﻛﺎﻥ‬ ‫ﱃ ﻣﻦ ﺃﻥ ﹸﺃ ﹾﻓ ِﻄ ‪‬ﺮ ﻳﻮﻣﹰﺎ ِﻣ ‪‬ﻦ ﺭﻣﻀﺎﻥ‪.‬‬ ‫ﺐﺇ ﱠ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻷﻥ ﹶﺃﺻ‪‬ﻮ ‪‬ﻡ ﻳﻮﻣﹰﺎ ِﻣ ‪‬ﻦ ﺷﻌﺒﺎﻥﹶ‪ ،‬ﺃﺣ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ .‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺯﻳ ‪‬ﺪ ﺑﻦ ﺍﳊﺒﺎﺏ‪ ،‬ﺃﺧﱪﻧﺎ ﺍﺑﻦ‬ ‫ﳍﻴﻌﺔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ‪‬ﻫ‪‬ﺒ‪‬ﻴ ‪‬ﺮﺓﹶ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻮ ‪‬ﻡ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻯ ‪‬ﻳﺸ‪‬ﻚ‬ ‫ﻓﻴﻪ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺖ ﺃﺑﺎ ﻫ‪‬ﺮﻳﺮﺓ ﻳﻘﻮﻝ‪ :‬ﻷﻥ ﺃﺗﻌﺠ‪‬ﻞ‬ ‫ﻣﻌﺎﻭﻳ ﹸﺔ ﺑﻦ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﰉ ﻣﺮﱘ ﻣﻮﱃ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺐﺇﱠ‬ ‫ﺻ ‪‬ﻮ ِﻡ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ﺑﻴﻮﻡ‪ ،‬ﺃﺣ ‪‬‬ ‫ﰲ ‪‬‬ ‫ﺠ ﹾﻠﺖ‪ ‬ﱂ ‪‬ﻳ ﹸﻔﺘ‪‬ﲎ‪ ،‬ﻭﺇﺫﺍ ﺗﺄﺧ‪‬ﺮﺕ‬ ‫ﱃ ﻣﻦ ﺃﻥ ﺃﺗﺄﺧﺮ‪ ،‬ﻷﱏ ﺇﺫﺍ ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﻓﺎﺗ‪‬ﲎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺳﻌﻴ ‪‬ﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ‬ ‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧ‪‬ﻤﲑ‪ ،‬ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻯ ﺃﺗﻰ ﻋﺎﺋﺸﺔ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻯ ﻳ‪‬ﺸﻚ ﻓﻴ ِﻪ ﻣﻦ ﺭﻣﻀﺎﻥ‬ ‫ﱃ ﻣِﻦ ﹶﺃ ﹾﻥ ﺃﹸ ﹾﻓ ِﻄ ‪‬ﺮ ﻳﻮﻣﹰﺎ ِﻣ ‪‬ﻦ‬ ‫ﺐ ﺇﱠ‬ ‫ﻗﺎﻝ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻷﻥ ﹶﺃﺻ‪‬ﻮﻡ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ﻣِﻦ ‪‬ﺷ ‪‬ﻌﺒ‪‬ﺎﻥﹶ‪ ،‬ﺃﺣ ‪‬‬ ‫‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰉ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﺳﻌﻴﺪ ﺃﻳﻀﹰﺎ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﻳﻌﻘﻮﺏ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﳌﻨﺬﺭ ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﹸﻏﻢ‪‬‬ ‫ﻫﻼ ﹸﻝ ﺭﻣﻀﺎﻥ ﺇﻻ ﻛﺎﻧﺖ ﺃﲰﺎ ُﺀ ﻣﺘﻘﺪ‪‬ﻣ ﹰﺔ ﺑﻴﻮﻡ‪ ،‬ﻭﺗﺄ ‪‬ﻣ ‪‬ﺮ ﺑﺘﻘﺪ‪‬ﻣﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ‬ ‫ﻓﺎﻃﻤﺔ‪ ،‬ﻋﻦ ﺃﲰﺎﺀ‪ ،‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺗﺼﻮ ‪‬ﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻯ ﻳ‪‬ﺸﻚ ﻓﻴﻪ ﻣﻦ ﺭﻣﻀﺎﻥ‪.‬‬ ‫ﻭﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻓﻤﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻀﻞ ﺑﻦ ﺯﻳﺎﺩ ﻋﻨﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﺳﺤﺎﺑ ﹲﺔ ﺃﻭ ِﻋﻠﱠﺔ‪ ،‬ﺃﺻﺒﺢ ﺻﺎﺋﻤﺎﹰ‪ ،‬ﻭﺇﻥ ﱂ‬ ‫ﻳﻜﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ِﻋﻠﱠﺔ‪ ،‬ﺃﺻﺒﺢ ﻣﻔﻄﺮﺍﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﻘﻞ ﻋﻨﻪ ﺍﺑﻨﺎﻩ ﺻﺎﱀ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﳌﺮﻭﺯﻯ‪،‬‬ ‫ﻭﺍﻟﻔﻀﻞ ﺑﻦ ﺯﻳﺎﺩ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻓﺎﳉﻮﺍﺏ ﻣﻦ ﻭﺟﻮﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺫﻛﺮﺗ‪‬ﻢ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺛ ‪‬ﺮ ﺻﺎﱀ ﺻﺮﻳﺢ ﰲ ﻭﺟﻮﺏ‬ ‫ﺻﻮﻣﻪ ﺣﱴ ﻳﻜﻮﻥ ﻓﻌﻠﹸﻬﻢ ﳐﺎﻟﻔﹰﺎ ﹶﳍﺪ‪‬ﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺇﳕﺎ ﻏﺎﻳ ﹸﺔ ﺍﳌﻨﻘﻮ ِﻝ ﻋﻨﻬﻢ ﺻﻮﻣ‪‬ﻪ‬ ‫ﺍﺣﺘﻴﺎﻃﺎﹰ‪ ،‬ﻭﻗﺪ ﺻﺮ‪‬ﺡ ﺃﻧﺲ ﺑﺄﻧﻪ ﺇﳕﺎ ﺻﺎﻣﻪ ﻛﺮﺍﻫ ﹰﺔ ﻟﻠﺨﻼﻑ ﻋﻠﻰ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ‬ ‫ﺹ ﺍﻟﱴ ﺣﻜﻴﻨﺎﻫﺎ ﻋﻦ‬ ‫ﺱ ﺗﺒ ‪‬ﻊ ﻟﻺﻣﺎﻡ ﰲ ﺻﻮﻣﻪ ﻭﺇﻓﻄﺎﺭﻩ‪ ،‬ﻭﺍﻟﻨﺼﻮ ‪‬‬ ‫ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺍﻟﻨﺎ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻓﻌﻠﻪ ﻭﻗﻮﻟﻪ‪ ،‬ﺇﳕﺎ ﺗ ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﺐ ﺻﻮ ‪‬ﻡ ﻳﻮﻡ ﺍﻹﻏﻤﺎﻡ‪ ،‬ﻭﻻ ﺗ ‪‬ﺪﻝﱡ‬


‫‪٢٨‬‬ ‫ﻋﻠﻰ ﲢﺮﳝﻪ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺃﻓﻄﺮﻩ‪ ،‬ﺃﺧﺬ ﺑﺎﳉﻮﺍﺯ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺻﺎﻣﻪ‪ ،‬ﺃﺧﺬ ﺑﺎﻻﺣﺘﻴﺎﻁ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻥ ﺑﻌﻀ‪‬ﻬﻢ ﻳﺼﻮﻣ‪‬ﻪ ﻛﻤﺎ ﺣﻜﻴﺘ‪‬ﻢ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﻀ‪‬ﻬﻢ ﻻ ﻳﺼ‪‬ﻮﻣﻪ‪،‬‬ ‫ﺡ ﻣ‪‬ﻦ ﺭ‪‬ﻭﻯ ﻋﻨﻪ ﺻﻮﻣ‪‬ﻪ‪ :‬ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻭﺇﱃ ﻗﻮﻟﻪ‬ ‫ﻭﺃﺻ ‪‬ﺢ ﻭﺃﺻﺮ ‪‬‬ ‫ﺫﻫﺐ ﻃﺎﻭﻭﺱ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺭ‪‬ﻭﻯ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﲰﺎﺀ ﺍﺑﻨﱴ ﺃﰉ‬ ‫ﺑﻜﺮ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﺫﻫﺐ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﻤﺮ ﻏﲑﻫﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﳑﻦ ﺭ‪‬ﻭﻯ ﻋﻨﻪ ﻛﺮﺍﻫ ﹸﺔ ﺻﻮ ِﻡ‬ ‫ﺸﻚِ‪ ،‬ﻋ‪ ‬ﻤﺮ‪ ‬ﺑ ‪‬ﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺣﺬﻳﻔﺔ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻳﻮ ِﻡ ﺍﻟ ‪‬‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﻋﻠﻰ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﻤﺎﺭ‪ ،‬ﻭﺣﺬﻳﻔﺔ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺍﳌﻨﻊ ﻣﻦ ﺻﻴﺎﻡ‬ ‫ﺸﻚ‪ ‬ﻓِﻴ ِﻪ‬ ‫ﺁﺧﺮ ﻳﻮﻡ ﻣﻦ ﺷﻌﺒﺎﻥ ﺗﻄﻮﻋﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ ﻓﻴﻪ ﻋﻤﺎﺭ‪ :‬ﻣ ‪‬ﻦ ﺻ‪‬ﺎ ‪‬ﻡ ﺍﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﱠﻟﺬِﻯ ‪‬ﻳ ‪‬‬ ‫ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻋﺼ‪‬ﻰ ﺃﹶﺑﺎ ﺍﻟﻘﹶﺎﺳِﻢ ج)‪.(١‬‬ ‫ﻓﺄﻣﺎ ﺻﻮ ‪‬ﻡ ﻳﻮﻡ ﺍﻟﻐﻴﻢ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻬﻮ ﻓﺮﺿ‪‬ﻪ ﻭﺇﻻ ﻓﻬﻮ‬ ‫ﺗﻄﻮﻉ‪ ،‬ﻓﺎﳌﻨﻘﹸﻮ ﹸﻝ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻳﻘﺘﻀﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﻔﻌﻠﹸﻪ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪،‬‬ ‫ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺭﻭﺍﻳﺔ ﻋﺎﺋﺸﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱮ ج‪ ،‬ﻛﺎﻥ ﺇﺫﺍ ﹸﻏﻢ‪ ‬ﻫﻼ ﹸﻝ ﺷﻌﺒﺎﻥ‪ ،‬ﻋ ‪‬ﺪ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ‬ ‫ﰒ ﺻﺎﻡ‪ ،‬ﻭﻗﺪ ‪‬ﺭﺩ‪ ‬ﺣﺪﻳﺜﹸﻬﺎ ﻫﺬﺍ‪ ،‬ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﺻﺤﻴﺤﹰﺎِ‪ ،‬ﳌﺎ ﺧﺎﻟﻔﺘﻪ‪ ،‬ﻭﺟﻌﻞ ﺻﻴﺎﻣﻬﺎ ِﻋﻠﱠ ﹰﺔ ﰲ‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﻣ ‪‬ﺮ ﻛﺬﻟﻚ‪ ،‬ﻓﺈ‪‬ﺎ ﱂ ﺗ‪‬ﻮﺟﺐ ﺻﻴﺎﻣﻪ‪ ،‬ﻭﺇﳕﺎ ﺻﺎﻣﺘﻪ ﺍﺣﺘﻴﺎﻃﺎﹰ‪ ،‬ﻭﻓﻬﻤﺖ ﻣﻦ‬ ‫ﺐ ﺣﱴ ﺗﻜﻤ‪‬ﻞ ﺍﻟ ِﻌﺪ‪‬ﺓ‪ ،‬ﻭﱂ ﺗﻔﻬﻢ ﻫﻰ ﻭﻻ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪،‬‬ ‫ﻓﻌﻞ ﺍﻟﻨﱮ ج ﻭﺃﻣﺮﻩ ﺃﻥ ﺍﻟﺼﻴﺎ ‪‬ﻡ ﻻ ﳚ ‪‬‬ ‫ﺃﻧﻪ ﻻ ﳚﻮﺯ‪.‬‬ ‫ﺚ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺭﻭﺍﻩ‬ ‫ﻭﻫﺬﺍ ﺃﻋﺪﻝ ﺍﻷﻗﻮﺍﻝ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺑﻪ ﲡﺘﻤِﻊ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﳍﻼﻝ ﺭﻣﻀﺎﻥ‪) :‬ﺇﺫﺍ‬ ‫ﺭﺃﻳ‪‬ﺘﻤ‪‬ﻮﻩ ﻓﺼ‪‬ﻮﻣﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻳ‪‬ﺘﻤ‪‬ﻮﻩ ﻓﺄﻓﻄﺮﻭﺍ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﻟﻪ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ(‪.‬‬ ‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰉ ﺭﻭ‪‬ﺍﺩ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ‪) :‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ ﺛﹶﻼﺛﲔ(‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ‪) :‬ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﻟﹶﻪ(‪ .‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﱂ‬ ‫ﺚ ﻭﺟﻮﺏ ﺇﻛﻤﺎﻝ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﺑﻞ ﺟﻮﺍﺯﻩ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺻﺎﻡ ﻳﻮ ‪‬ﻡ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻓﻘﺪ‬ ‫ﻳﻔﻬﻢ ﻣﻦ ﺍﳊﺪﻳ ِ‬ ‫ﺃﺧﺬ ﺑﺄﺣﺪ ﺍﳉﺎﺋﺰﻳﻦ ﺍﺣﺘﻴﺎﻃﺎﹰ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻟﻮ ﹶﻓﻬِﻢ ﻣﻦ ﻗﻮﻟﻪ ج‪:‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٣٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٨٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٥٣/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(١٦٤٥‬‬ ‫ﻭﺍﻟﺪﺍﺭﻣﻲ )‪.(٢/٢‬‬


‫‪٢٩‬‬ ‫)ﺍ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﻟﻪ ﺗﺴﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﰒ ﺻ‪‬ﻮﻣ‪‬ﻮﺍ( ﻛﻤﺎ ﻳﻘﻮﻟﹸﻪ ﺍﳌﻮﺟﺒﻮﻥ ﻟﺼﻮﻣﻪ‪ ،‬ﻟﻜﺎﻥ ﻳﺄﻣﺮ ﺑﺬﻟﻚ‬ ‫ﺼﺮ‪ ‬ﻋﻠﻰ ﺻﻮﻣﻪ ﰲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﻭﻟﺒﻴ‪‬ﻦ ﺃﻥ ﺫﻟﻚ‬ ‫ﺃﻫﻠﹶﻪ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻘﺘ ِ‬ ‫ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻻ ﻳ‪‬ﺼﻮﻣﻪ ﻭﳛﺘ ‪‬ﺞ ﺑﻘﻮﻟﻪ ج‪) :‬ﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﻼﻝﹶ‪ ،‬ﻭﻻ ﺗ‪ ‬ﹾﻔ ِﻄﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭﻩ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪ ،‬ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌ ‪‬ﺪ ﹶﺓ ﺛﻼﺛﲔ(‪.‬‬ ‫‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﺍ ِﳍ ﹶ‬ ‫ﻭﺫﻛﺮ ﻣﺎﻟﻚ ﰲ ﻣﻮﻃﺌﻪ ﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻛﺄﻧﻪ ﺟﻌﻠﻪ ﻣﻔﺴ‪‬ﺮﹰﺍ‬ ‫ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻗﻮﻟﻪ‪) :‬ﻓﺎ ﹾﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﻟﹶﻪ(‪.‬‬ ‫ﺖ ﳑﻦ ﻳﺘﻘﺪﻡ ﺍﻟﺸﻬﺮ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﲔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻋﺠﺒ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ج‪) :‬ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ِﺑ‪‬ﻴ ‪‬ﻮ ٍﻡ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﻴ ِﻦ( ﻛﺄﻧﻪ ﻳ‪‬ﻨ ِﻜﺮ‪ ‬ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻫﺬﺍﻥ ﺍﻟﺼﺎﺣﺒﺎﻥ ﺍﻹﻣﺎﻣﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ ﳝﻴﻞ ﺇﱃ ﺍﻟﺘﺸﺪﻳﺪ‪ ،‬ﻭﺍﻵﺧﺮ ﺇﱃ‬ ‫ﺍﻟﺘﺮﺧﻴﺺ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻏﲑ ﻣﺴﺄﻟﺔ‪ .‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ :‬ﻛﺎﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪﺍﺕ ﺑﺄﺷﻴﺎﺀ‬ ‫ﺴﻞﹸ ﺩﺍﺧﻞ ﻋﻴﻨﻴﻪ ﰲ ﺍﻟﻮﺿﻮﺀ ﺣﱴ ‪‬ﻋ ِﻤ ‪‬ﻰ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻻ ﻳ‪‬ﻮﺍﻓﻘﻪ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻜﺎﻥ ﻳﻐ ِ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﻣﺴ‪‬ﺢ ﺭﺃﺳﻪ‪ ،‬ﺃﻓﺮ ‪‬ﺩ ﺃﹸﺫﻧﻴﻪ ﲟﺎ ٍﺀ ﺟﺪﻳﺪ‪ ،‬ﻭﻛﺎﻥ ﳝﻨ ‪‬ﻊ ِﻣﻦ ﺩﺧﻮﻝ ﺍﳊﻤ‪‬ﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ‬ ‫ﺩﺧﻠﻪ‪ ،‬ﺍﻏﺘﺴﻞ ﻣﻨﻪ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﻳﺪﺧﻞ ﺍﳊﻤ‪‬ﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺘﻴﻤﻢ ﺑﻀﺮﺑﺘﲔ‪:‬‬ ‫ﺿﺮﺑ ٍﺔ ﻟﻠﻮﺟﻪ‪ ،‬ﻭﺿﺮﺑ ٍﺔ ﻟﻠﻴﺪﻳﻦ ﺇﱃ ﺍﳌﺮﻓﻘﲔ‪ ،‬ﻭﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﻋﻠﻰ‬ ‫ﺍﻟﻜﻔﱠﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳ‪‬ﺨﺎﻟﻔﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﻟﺘﻴﻤﻢ ﺿﺮﺑﺔ ﻟﻠﻮﺟﻪ ﻭﺍﻟﻜﻔﱠﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ‬ ‫ﻋﻤﺮ ﻳﺘﻮﺿﺄ ﻣﻦ ﻗﹸﺒﻠﺔ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻳ‪‬ﻔﱴ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺒ‪‬ﻞ ﺃﻭﻻﺩﻩ‪ ،‬ﲤﻀﻤﺾ‪ ،‬ﱠﰒ ﺻﻠﱠﻰ‪،‬‬ ‫ﻭﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺑﺎﱃ ﻗﺒ‪‬ﻠﺘ‪‬ﻬﺎ ﺃﻭ ‪‬ﺷ ‪‬ﻤ ‪‬ﻤﺖ‪ ‬ﺭﳛﺎﻧﹰﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﻣ‪‬ﻦ ﺫﻛﺮ ﺃ ﱠﻥ ﻋﻠﻴﻪ ﺻﻼ ﹰﺓ ﻭﻫﻮ ﰲ ﺃﺧﺮﻯ ﺃﻥ ﻳ‪‬ﺘﻤ‪‬ﻬﺎ ﰒ ﻳ‪‬ﺼﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﱴ‬ ‫ﺫﻛﺮﻫﺎ‪ ،‬ﰒ ﻳ‪‬ﻌﻴﺪ ﺍﻟﺼﻼﺓ ﺍﻟﱴ ﻛﺎﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍ ﹶﳌ ‪‬ﻮﺻِﻠﻰ ﰲ ﺫﻟﻚ ﺣﺪﻳﺜﹰﺎ ﻣﺮﻓﻮﻋﹰﺎ‬ ‫ﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﰲ ﻣﺴﻨﺪﻩ ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻧﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﺮ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻭﻗﺪ ﺭﻭ ‪‬‬ ‫ﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺮﻓﻮﻋﺎﹰ‪ ،‬ﻭﻻ ﻳﺼﺢ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻥ‬ ‫ﻣﺮﻓﻮﻋﹰﺎ ﻭﻻ ﻳﺼﺢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺭﻭ ‪‬‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﺴﻠﹸﻚ ﻃﺮﻳﻖ ﺍﻟﺘ‪‬ﺸﺪﻳﺪ ﻭﺍﻻﺣﺘﻴﺎﻁ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪،‬‬ ‫ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﺩﺭﻙ ﻣﻊ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺔ ﺃﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ‬ ‫ﺻﻼﺗﻪ‪ ،‬ﺳﺠﺪ ﺳﺠﺪﺗﻰ ﺍﻟﺴﻬﻮ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﻫﺮﻯ‪ :‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﻓﻌﻠﻪ ﻏﲑﻩ‪.‬‬ ‫ﺐ ﺍﻟﺮﻛﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﳏﻠﱡﻪ‬ ‫ﻗﻠﺖ‪ :‬ﻭﻛﺄ ﱠﻥ ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ِﻟﻤ‪‬ﺎ ﺣﺼ‪‬ﻞ ﻟﻪ ﻣِﻦ ﺍﳉﻠﻮﺱ ﻋﻘﻴ ‪‬‬ ‫ﺐ ﺍﻟﺸﻔﻊ‪.‬‬ ‫ﻋﻘﻴ ‪‬‬


‫‪٣٠‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺃ‪‬ﻢ ﻗﺎﻟﹸﻮﺍ‪ :‬ﻷﻥ‬ ‫ﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻧ‪‬ﻔﻄﺮ ﻳﻮﻣﹰﺎ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻴﻮ ‪‬ﻡ‬ ‫‪‬ﻧﺼ‪‬ﻮ ‪‬ﻡ ﻳﻮﻣﹰﺎ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﺃﺣ ‪‬‬ ‫ﻣﻦ ﺭﻣﻀﺎﻥ ﺣﺘﻤﹰﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻟﻘﺎﻟﹸﻮﺍ‪ :‬ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻨﺎ ﻓﻄﺮﻩ‪ .‬ﻭﺍﻟﻠﱠﻪ‬ ‫ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺍ‪‬ﻢ ﺇﳕﺎ ﺻﺎﻣﻮﻩ ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ﻭﲢﺮ‪‬ﻳﺎﹰ‪ ،‬ﻣﺎ ﺭ‪‬ﻭﻯ ﻋﻨﻬﻢ ﻣﻦ ﻓﻄﺮﻩ ﺑﻴﺎﻧﹰﺎ ﻟﻠﺠﻮﺍﺯ‪،‬‬ ‫ﻓﻬﺬﺍ ﺍﺑﻦ ﻋﻤﺮ ﻗﺪ ﻗﺎﻝ ﺣﻨﺒﻞ ﰲ ﻣﺴﺎﺋﻠﻪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ‬ ‫ﺖ‬ ‫ﺖ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺻﻤ ‪‬‬ ‫ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺣﻜﻴﻢ ﺍﳊﻀﺮﻣﻰ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺸﻚ‪ ‬ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﹸﻛﻠﱠﻬﺎ َﻷﻓﹾﻄﺮﺕ‪ ‬ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﱠﺬﻯ ‪‬ﻳ ‪‬‬ ‫ﻗﺎﻝ ﺣﻨﺒﻞ‪ :‬ﻭﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪﺓ ﺑ ‪‬ﻦ ﺣ‪‬ﻤﻴ ٍﺪ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺴِﺒﻖ‪ ‬ﻗﺒﻞ ﺭﻣﻀﺎ ﹶﻥ ﺣﱴﻻ ﻳﻔﻮﺗﻨﺎ ﻣﻨﻪ ﺷﺊ؟ ﹶﻓﻘﹶﺎﻝ‪:‬‬ ‫ﺑﻦ ﺣﻜﻴﻢ ﻗﺎﻝ‪ :‬ﺳﺄﻟﻮﺍ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻧ ‪‬‬ ‫ﹸﺃﻑ‪ ،‬ﹸﺃﻑ‪ ،‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ﻣﻊ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻘﺪ ﺻﺢ ﻋﻦ ﺍﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﺘﻘ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺸﻬ ‪‬ﺮ‬ ‫ﻣﻨﻜﻢ ﺃﺣﺪ‪ ،‬ﻭﺻﺢ ﻋﻨﻪ ج‪ .‬ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ِﻟﺮ‪‬ﺅﻳﺔ ﺍﳍِﻼﻝِ‪ ،‬ﻭﺃ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ ِﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳِﺘﻪِ‪ ،‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪‬‬ ‫ﲔ ﻳﻮﻣﹰﺎ(‪.‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪ ،‬ﹶﻓ ‪‬ﻌﺪ‪‬ﻭﺍ ﺛﹶﻼِﺛ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿ ‪‬ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍِﻼﻝ‪ ،‬ﻓﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﻟﺮﺅﻳﺘﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﺭﺃﻳ‪‬ﺘﻤ‪‬ﻮﻩ‪ ،‬ﻓﺄﻓﻄِﺮﻭﺍ‪ ،‬ﻓﺈﻥ ﹸﻏﻢ‪ ‬ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪ‪‬ﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻓﺈ ﹾﻥ ﹸﻏﻢ‪ ‬ﻋﻠﻴﻜﻢ‪ ،‬ﻓ ‪‬ﻌﺪ‪‬ﻭﺍ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻵﺛﺎﺭ ﺇﻥ ﻗﹸ ‪‬ﺪ ‪‬ﺭ ﺃ‪‬ﺎ ﻣﻌﺎﺭِﺿﺔ ﻟﺘﻠﻚ ﺍﻵﺛﺎﺭ ﺍﻟﱴ ﺭ‪‬ﻭﻳﺖ ﻋﻨﻬﻢ ﰲ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﻬﺬﻩ‬ ‫ﺽ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﻬﻬﻨﺎ‬ ‫ﺃﻭﱃ ﳌﻮﺍﻓﻘﺘﻬﺎ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ‪ ،‬ﻭﺇﻥ ﻗﹸ ‪‬ﺪ ‪‬ﺭ ﺃ‪‬ﺎ ﻻ ﺗﻌ‪‬ﺎﺭ‪ ‬‬ ‫ﻃﺮﻳﻘﺘﺎﻥ ﻣﻦ ﺍﳉﻤﻊ‪ ،‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﲪﻠﻬﺎ ﻋﻠﻰ ﻏ ِﲑ ﺻﻮﺭﺓ ﺍﻹﻏﻤﺎﻡ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻹﻏﻤﺎﻡ ﰲ ﺁﺧﺮ‬ ‫ﺍﻟﺸﻬﺮ ﻛﻤﺎ ﻓﻌﻠﻪ ﺍﳌﻮﺟﺒﻮﻥ ﻟﻠﺼﻮﻡ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﲪ ﹸﻞ ﺁﺛﺎ ِﺭ ﺍﻟﺼﻮﻡ ﻋﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺤﺮ‪‬ﻯ ﻭﺍﻻﺣﺘﻴﺎﻁ ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ﻻ ﻭﺟﻮﺑﺎﹰ‪،‬‬ ‫ﺏ ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻨﺼﻮﺹ‪،‬‬ ‫ﻭﻫﺬﻩ ﺍﻵﺛﺎ ‪‬ﺭ ﺻﺮﳛﺔ ﰲ ﻧﻔﻰ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻗﺮ ‪‬‬ ‫ﺸﻚِ‪ ،‬ﻓﻴ‪‬ﺠﻌ ﹸﻞ‬ ‫ﻭﻗﻮﺍﻋ ِﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺴﻼﻣ ﹸﺔ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻳﻮﻣﲔ ﻣﺘﺴﺎﻭﻳﲔ ﰲ ﺍﻟ ‪‬‬ ‫ﻒ ﺍﻟﻌﺒﺪ ﺍﻋﺘﻘﺎﺩ‬ ‫ﺃﺣﺪﳘﺎ ﻳﻮﻡ ﺷﻚ‪ ،‬ﻭﺍﻟﺜﺎﱏ ﻳﻮ ‪‬ﻡ ﻳﻘﲔ‪ ،‬ﻣﻊ ﺣﺼﻮ ِﻝ ﺍﻟﺸﻚ ﻓﻴﻪ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﺗﻜﻠﻴ ‪‬‬ ‫ﻒ ﲟﺎ ﻻ ﻳ‪‬ﻄﺎﻕ‪ ،‬ﻭﺗﻔﺮﻳ ‪‬ﻖ ﺑﲔ‬ ‫ﻛﻮﻧﻪ ﻣﻦ ﺭﻣﻀﺎﻥ ﻗﻄﻌﺎﹰ‪ ،‬ﻣﻊ ﺷﻜﱢﻪ ﻫﻞ ﻫﻮ ﻣﻨﻪ‪ ،‬ﺃﻡ ﻻ؟ ﺗﻜﻠﻴ ‪‬‬ ‫ﺍﳌﺘﻤﺎﺛﻠﲔ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ ﰲ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﰲ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺅﻳﺔ‬



‫‪٣٢‬‬ ‫ﺍﻷ ‪‬ﺟ ‪‬ﺮ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ( ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﲔ ﺑﻦ ﻭﺍﻗﺪ‪ ،‬ﻋﻦ ﻣﺮﻭﺍﻥ ﺑﻦ‬ ‫ﺳﺎﱂ ﺍﳌﻘﻔﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ)‪.(١‬‬ ‫ﻭﻳ‪‬ﺬﻛﺮ ﻋﻨﻪ ج‪) :‬ﺇﻥ ﻟﻠﺼ‪‬ﺎﺋﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ِﻓ ﹾﻄﺮِﻩ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹰﺓ ﻣﺎ ‪‬ﺗ ‪‬ﺮﺩ‪ .(‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ)‪.(٢‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﻟﱠﻠ‪‬ﻴ ﹸﻞ ِﻣ ‪‬ﻦ ﻫ‪‬ﺎﻫﻨﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ِﻣ ‪‬ﻦ ﻫﻬﻨﺎ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ ﹾﻓ ﹶﻄ ‪‬ﺮ‬ ‫ﺖ ﻓِﻄﺮﻩ‪،‬‬ ‫ﺴ ‪‬ﺮ ﺑﺄﹶﻧﻪ ﻗﺪ ﺃﻓﻄﺮ ﺣﻜﻤﹰﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻨﻮﻩ‪ ،‬ﻭﺑﺄﻧﻪ ﻗﺪ ﺩﺧﻞ ﻭﻗ ‪‬‬ ‫ﺍﻟﺼ‪‬ﺎِﺋﻢ‪ .(٣)(‬ﻭﻓﹸ ‪‬‬ ‫ﺏ ﺍﻟﺴ‪‬ﺒﺎﺏ‪،‬‬ ‫ﺼﺨ‪‬ﺐ ﻭﺍﻟﺴ‪‬ﺒﺎﺏ ﻭﺟﻮﺍ ِ‬ ‫ﻛﺄﺻﺒﺢ ﻭﺃﻣﺴﻰ‪ ،‬ﻭ‪‬ﻰ ﺍﻟﺼﺎﺋِﻢ ﻋﻦ ﺍﻟ ‪‬ﺮﻓﹶﺚ‪ ،‬ﻭﺍﻟ ‪‬‬ ‫ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ﳌﻦ ﺳﺎﺑ‪‬ﻪ‪) :‬ﺇﻧ‪‬ﻰ ﺻﺎﺋﻢ(‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻘﻮﻟﻪ ﺑﻠﺴﺎﻧﻪ ﻭﻫﻮ ﺃﻇﻬﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻘﻠﺒﻪ‬ ‫ﺗﺬﻛﲑﹰﺍ ﻟﻨﻔﺴﻪ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻮﻟﻪ ﰲ ﺍﻟﻔﺮﺽ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻭﰱ ﺍﻟﺘﻄﻮﻉ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻷﻧﻪ ﺃﺑﻌﺪ‬ ‫ﻋﻦ ﺍﻟﺮﻳﺎﺀ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ اﻟﺼﻮم ﻓﻲ اﻟﺴﻔﺮ‬

‫ﻭﺳﺎﻓﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺼﺎﻡ ﻭﺃﻓﻄﺮ‪ ،‬ﻭﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻔﻄﺮ ﺇﺫﺍ ‪‬ﺩ‪‬ﻧﻮ‪‬ﺍ ِﻣ ‪‬ﻦ ﻋﺪﻭﻫﻢ ﻟِﻴﺘﻘ ‪‬ﻮﻭ‪‬ﺍ ﻋﻠﻰ ﻗﺘﺎِﻟ ِﻪ ﻓﻠﻮ ﺍﺗﻔﻖ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﰲ‬ ‫ﺤﻬ‪‬ﻤﺎ‬ ‫ﳊﻀ‪‬ﺮ ﻭﻛﺎﻥ ﰲ ﺍﻟﻔﻄﺮ ﻗﹸﻮﺓ ﳍﻢ ﻋﻠﻰ ﻟﻘﺎﺀ ﻋﺪﻭ‪‬ﻫﻢ‪ ،‬ﻓﻬﻞ ﳍﻢ ﺍﻟﻔﻄﺮ؟ ﻓﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﺃﺻ ‪‬‬ ‫ﺍﹶ‬ ‫ﻼ‪ :‬ﺃﻥ ﳍﻢ ﺫﻟﻚ ﻭﻫﻮ ﺍﺧﺘﻴﺎ ‪‬ﺭ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺑﻪ ﺃﻓﱴ ﺍﻟﻌﺴﺎﻛﺮ ﺍﻹﺳﻼﻣﻴﺔ ﳌﱠﺎ ﹶﻟﻘﹸﻮﺍ ﺍﻟﻌﺪ ‪‬ﻭ‬ ‫ﺩﻟﻴ ﹰ‬ ‫ﺐ ﺃﻥ ﺍﻟﻔِﻄﺮ ﻟﺬﻟﻚ ﺃﻭﱃ ﻣِﻦ ﺍﻟﻔﻄﺮ ‪‬ﺮﺩ ﺍﻟﺴﻔﺮ‪ ،‬ﺑﻞ ﺇﺑﺎﺣ ﹸﺔ ﺍﻟﻔﻄﺮ‬ ‫ﺑﻈﺎﻫﺮ ﺩﻣﺸﻖ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﺺ‬ ‫ﻟﻠﻤﺴﺎﻓﺮ ﺗﻨﺒﻴ ‪‬ﻪ ﻋﻠﻰ ﺇﺑﺎﺣﺘﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺃﺣ ‪‬ﻖ ﲜﻮﺍﺯﻩ‪ ،‬ﻷﻥ ﺍﻟﻘﻮﺓ ﻫﻨﺎﻙ ﲣﺘ ‪‬‬ ‫ﺑﺎﳌﺴﺎﻓﺮ‪ ،‬ﻭﺍﻟﻘﻮﺓ ﻫﻨﺎ ﻟﻪ ﻭﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﻷﻥ ﻣﺸﻘﺔ ﺍﳉﻬﺎﺩ ﺃﻋﻈ ‪‬ﻢ ﻣِﻦ ﻣﺸﻘﺔ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻷﻥ‬ ‫ﺍﳌﺼﻠﺤﺔ ﺍﳊﺎﺻﻠﹶﺔ ﺑﺎﻟﻔﻄﺮ ﻟﻠﻤﺠﺎﻫﺪ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ﺑﻔﻄﺮ ﺍﳌﺴﺎﻓﺮ‪ ،‬ﻭﻷﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‬ ‫ﻗﺎﻝ‪﴿ :‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹸ ‪‬ﻮ ٍﺓ﴾ ]ﺍﻷﻧﻔﺎﻝ‪ .[٦٠ :‬ﻭﺍﻟﻔِﻄ ‪‬ﺮ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ‪ ،‬ﻣﻦ ﺃﻋﻈﻢ‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ‪.‬‬ ‫ﺴ ‪‬ﺮ ﺍﻟﻘﻮﺓ‪ ،‬ﺑﺎﻟﺮﻣﻰ)‪ (٤‬ﻭﻫﻮ ﻻ ‪‬ﻳِﺘ ‪‬ﻢ ﻭﻻ ﳛﺼ ﹸﻞ ﺑﻪ ﻣﻘﺼﻮﺩﻩ‪ ،‬ﺇﻻ ﲟﺎ‬ ‫ﻭﺍﻟﻨﱮ ج ﻗﺪ ﻓ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٥٧‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٨٥/٢‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٤٢٢/١‬ﻭﺍﺑﻦ ﺍﻟﺴﲏ )‪.(٤٧٩‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٥٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧١/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٠‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٩١٧‬‬


‫‪٣٣‬‬ ‫ﻳ‪‬ﻘﻮﻯ ﻭﻳﻌﲔ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻐﺬﺍﺀ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﻟﻠﺼﺤﺎﺑﺔ ﳌﺎ ﺩﻧﻮﺍ ﻣﻦ ﻋﺪﻭﻫﻢ‪:‬‬ ‫ﺼﺔﹰ‪ ،‬ﹸﺛﻢ‪ ‬ﻧ ‪‬ﺰﻟﹸﻮﺍ ‪‬ﻣ‪‬ﻨ ِﺰ ﹰﻻ‬ ‫)ﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﺩ‪‬ﻧ ‪‬ﻮ‪‬ﺗ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺪﻭ‪ ‬ﹸﻛﻢ‪ ،‬ﻭﺍﻟ ِﻔﻄﹾﺮ ﹶﺃ ﹾﻗﻮ‪‬ﻯ ﹶﻟﻜﹸﻢ(‪ .‬ﻭﻛﺎﻧﺖ ‪‬ﺭ ‪‬ﺧ ‪‬‬ ‫ﺖ ﻋﺰﻣ ﹰﺔ‬ ‫ﺼ‪‬ﺒﺤ‪‬ﻮ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﻛﹸﻢ‪ ،‬ﻭﺍﻟ ِﻔ ﹾﻄﺮ‪ ‬ﹶﺃ ﹾﻗﻮ‪‬ﻯ ﹶﻟﻜﹸﻢ‪ ،‬ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ( ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓﻘﹶﺎﻝ‪) :‬ﺇ‪‬ﻧﻜﹸﻢ ‪‬ﻣ ‪‬‬ ‫ﻓﺄﻓﻄﺮﻧﺎ)‪ ،(١‬ﻓﻌﻠﱠﻞ ﺑﺪﻧﻮﻫﻢ ﻣﻦ ﻋﺪﻭﻫﻢ ﻭﺍﺣﺘﻴﺎﺟﻬﻢ ﺇﱃ ﺍﻟﻘﻮﺓ ﺍﻟﱴ ﻳﻠ ﹶﻘﻮ‪‬ﻥ ‪‬ﺎ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺐ ﺁﺧ ‪‬ﺮ ﻏﲑ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﻟﺴﻔ ‪‬ﺮ ﻣﺴﺘ ِﻘ ﹲﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺗﻌﻠﻴﻠﻪ‪ ،‬ﻭﻻ ﺃﺷﺎﺭ ﺇﻟﻴﻪ‪،‬‬ ‫ﺳﺒ ‪‬‬ ‫ﻓﺎﻟﺘﻌﻠﻴﻞ ﺑﻪ ﺍﻋﺘﺒﺎﺭﹰﺍ ﳌﺎ ﺃﻟﻐﺎﻩ ﺍﻟﺸﺎﺭﻉ ﰲ ﻫﺬﺍ ﺍﻟﻔﻄﺮ ﺍﳋﺎﺹ‪ ،‬ﻭﺇﻟﻐﺎ ُﺀ ﻭﺻﻒ ﺍﻟﻘﻮﺓ ﺍﻟﱴ ﻳ‪‬ﻘﺎﻭ‪‬ﻡ‬ ‫‪‬ﺎ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺍﻋﺘﺒﺎ ‪‬ﺭ ﺍﻟﺴﻔﺮ ﺍ‪‬ﺮﺩ ﺇﻟﻐﺎ ٌﺀ ﳌﺎ ﺍﻋﺘﱪﻩ ﺍﻟﺸﺎﺭﻉ ﻭﻋﻠﱠﻞ ﺑﻪ‪.‬‬ ‫ﻭﺑﺎﳉﻤﻠﺔ‪ ..‬ﻓﺘﻨﺒﻴ ‪‬ﻪ ﺍﻟﺸﺎﺭﻉ ﻭﺣِﻜﻤﺘﻪ‪ ،‬ﻳﻘﺘﻀﻰ ﺃﻥ ﺍﻟﻔﻄﺮ ﻷﺟﻞ ﺍﳉﻬﺎﺩ ﺃﻭﱃ ﻣﻨﻪ ‪‬ﺮﺩ‬ ‫ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻜﻴﻒ ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟ ِﻌﻠﱠﺔ‪ ،‬ﻭﻧﺒ‪‬ﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺻﺮ‪‬ﺡ ﲝﻜﻤﻬﺎ‪ ،‬ﻭﻋﺰﻡ ﻋﻠﻴﻬﻢ ﺑﺄﻥ‬ ‫ﻳﻔﻄﺮﻭﺍ ﻷﺟﻠﻬﺎ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻣﺎ ﺭﻭﺍﻩ ﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧﺲ‪ ،‬ﻋﻦ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‬ ‫ﺖ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪ :‬ﻗﺎ ﹶﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻷﺻﺤﺎﺑﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹶﻓ‪‬ﺘ ِﺢ ‪‬ﻣﻜﱠﺔ‪) :‬ﺇﻧ‪‬ﻪ ‪‬ﻳ ‪‬ﻮﻡ‪ِ ‬ﻗﺘ‪‬ﺎ ٍﻝ‬ ‫ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮ‪‬ﻭﺍ( ﺗﺎﺑﻌﻪ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻋﻦ ﺷﻌﺒﺔ‪ ،‬ﻓﻌﻠﱠﻞ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﺭﺗﺐ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﺑﺎﻟﻔﻄﺮ‬ ‫ﲝﺮﻑ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﻛﻞ ﺃﺣﺪ ﻳﻔﻬ ‪‬ﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻥ ﺍﻟﻔﻄﺮ ﻷﺟﻞ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﲡﺮ‪‬ﺩ‬ ‫ﺍﻟﺴﻔ ‪‬ﺮ ﻋﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻜﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﰲ ﺍﻟﻔﻄﺮ‪ :‬ﻫﻰ ‪‬ﺭ ‪‬ﺧ ‪‬‬ ‫ﺼ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻤ‪‬ﻦ ﺃﺧﺬ‬ ‫ﺐ ﺃﻥ ﻳﺼﻮﻡ‪ ،‬ﻓﻼ ‪‬ﺟﻨ‪‬ﺎﺡ ﻋﻠﻴﻪ‪.‬‬ ‫‪‬ﺎ‪ ،‬ﻓﺤﺴﻦ‪ ،‬ﻭﻣ‪‬ﻦ ﺃﺣ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﺟﻠﱠﻬﺎ آﺎن ﻓﻲ رﻣﻀﺎن‪.‬‬ ‫ﻓﻲ أن أﻋﻈﻢ ]اﻟﻐﺰوات[ وأ َ‬

‫ﺕ ﻭﺃﺟﻠﹼﻬﺎ ﰲ ﹶﻏﺰ‪‬ﺍﺓ ﺑﺪﺭٍ‪ ،‬ﻭﰱ‬ ‫ﻭﺳﺎﻓﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻣﻀﺎﻥ ﰲ ﺃﻋﻈﻢ ﺍﻟﻐﺰﻭﺍ ِ‬ ‫ﹶﻏﺰ‪‬ﺍﺓ ﺍﻟﻔﺘﺢ‪.‬‬ ‫ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪) :‬ﻏﺰ ‪‬ﻭﻧ‪‬ﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻣﻀﺎﻥ ﻏﺰﻭﺗﲔ‪ :‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺑ ‪‬ﺪﺭٍ‪،‬‬ ‫ﻭﺍﻟ ﹶﻔ‪‬ﺘﺢ‪ ،‬ﹶﻓﹶﺄ ﹾﻓ ﹶﻄ ‪‬ﺮﻧ‪‬ﺎ ﻓﻴ ِﻬﻤ‪‬ﺎ()‪.(٢‬‬ ‫ﺖ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟ ‪‬‬ ‫)‪(٣‬‬ ‫ﻋ‪‬ﻤﺮﺓ ﰲ ﺭﻣﻀﺎﻥ ﻓﺄﻓﻄﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺻﻤﺖ‪ ،‬ﻭﻗﺼﺮ ﻭﺃﲤﻤﺖ ‪ .‬ﻓﻐﻠﻂ‪ ،‬ﺇﻣﺎ ﻋﻠﻴﻬﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١١٢٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٤٠٦‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧١٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(١٤٠‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٨٨/٢‬‬


‫‪٣٤‬‬ ‫ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ ،‬ﺃﻭ ﻣﻨﻬﺎ ﻭﺃﺻﺎ‪‬ﺎ ﻓﻴﻪ ﻣﺎ ﺃﺻﺎﺏ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﻗﻮﻟﻪ‪ :‬ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ‬ ‫ﺭﺟﺐ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺮﺣﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺎ ﺍﻋﺘﻤ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﻭﻫﻮ ﻣﻌﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ﻗﻂﱡ)‪ .(١‬ﻭﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻋ‪ ‬ﻤﺮ‪‬ﻩ‪ ‬ﹸﻛﻠﱡﻬﺎ ﰲ ﺫﻯ ﺍﻟ ﹶﻘ ‪‬ﻌ ‪‬ﺪﺓِ‪ ،‬ﻭﻣﺎ ﺍﻋﺘﻤﺮ ﰲ‬ ‫ﺭﻣﻀﺎﻥ ﻗﻂﱡ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﱂ ﻳﻜﻦ ﻣﻦ ‪‬ﻫ ‪‬ﺪﻳﻪ ج ﺗﻘﺪﻳﺮ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱴ ﻳﻔﻄﺮ ﻓﻴﻬﺎ ﺍﻟﺼﺎﺋﻢ ﲝﺪ‬ ‫ﻭﱂ ﻳﻜﻦ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺗﻘﺪﻳ ‪‬ﺮ ﺍﳌﺴﺎﻓ ِﺔ ﺍﻟﱴ ﻳﻔﻄﺮ ﻓﻴﻬﺎ ﺍﻟﺼﺎِﺋﻢ‪ ‬ﲝﺪ‪ ،‬ﻭﻻ ﺻ ‪‬ﺢ ﻋ‪‬ﻨ ‪‬ﻪ ﰲ‬ ‫ﻚ ﺷﺊ‪ .‬ﻭﻗﺪ ﺃﻓﻄﺮ ﺩِﺣﻴﺔﹸ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﻟ ﹶﻜ ﹾﻠﺒِﻰ ﰲ ‪‬ﺳ ﹶﻔ ِﺮ ﺛﻼﺛ ِﺔ ﺃﻣﻴﺎﻝ‪ ،‬ﻭﻗﺎ ﹶﻝ ﳌﻦ ﺻﺎ ‪‬ﻡ‪ :‬ﻗﺪ‬ ‫ﹶﺫِﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ج)‪.(٢‬‬ ‫‪‬ﺭ ِﻏﺒ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ ﻣ‪ ‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺣﲔ ﻳ‪‬ﻨﺸﺌﻮﻥ ﺍﻟﺴ‪‬ﻔﺮ‪ ،‬ﻳ‪‬ﻔ ِﻄﺮ‪‬ﻭﻥ ﻣِﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﳎﺎﻭﺯ ِﺓ ﺍﻟﺒ‪‬ﻴﻮﺕ‪،‬‬ ‫ﻭﻳ‪‬ﺨﱪﻭﻥ ﺃﻥ ﺫﻟﻚ ﺳ‪‬ـﻨ‪‬ﺘﻪ ﻭ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﻪ ج‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋ‪‬ﺒﻴﺪ ﺑﻦ ‪‬ﺟ‪‬ﺒ ٍﺮ‪ :‬ﺭ ِﻛ‪‬ﺒﺖ‪ ‬ﻣﻊ ﺃﰉ ﺑ‪‬ﺼﺮﺓ‬ ‫ﺕ‬ ‫ﻁ ﰲ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎﻥﹶ‪ ،‬ﻓﻠﻢ ‪‬ﻳﺠ‪‬ﺎ ِﻭ ِﺯ ﺍﻟ‪‬ﺒﻴ‪‬ﻮ ‪‬‬ ‫ﺴﻄﹶﺎ ِ‬ ‫ﺍﻟﻐﻔﺎﺭﻯ ﺻﺎﺣﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺳﻔﻴﻨ ٍﺔ ﻣﻦ ﺍﻟ ﹸﻔ ‪‬‬ ‫ﺖ ﺗﺮﻯ ﺍﻟﺒﻴﻮﺕ‪‬؟ ﻗﺎﻝ ﺃﺑﻮ ﺑﺼﺮﺓ‪ :‬ﺃﺗﺮﻏﺐ ﻋﻦ‬ ‫ﺖ‪ :‬ﺃﻟﺴ ‪‬‬ ‫ﺴ ﹾﻔﺮ‪‬ﺓ‪ .‬ﻗﺎﻝ‪ :‬ﺍﻗﺘ ِﺮﺏ‪ ،‬ﻗﻠ ‪‬‬ ‫‪‬ﺣ‪‬ﺘﻰ ‪‬ﺩﻋ‪‬ﺎ ﺑﺎﻟ ‪‬‬ ‫)‪(٣‬‬ ‫ﺖ ﻣﻊ ﺃﰉ ‪‬ﺑﺼ‪‬ﺮ ﹶﺓ ﻣﻦ‬ ‫ﺳ‪‬ـ‪‬ﻨ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج؟ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺃﲪﺪ ‪ .‬ﻭﻟﻔﻆ ﺃﲪﺪ‪ :‬ﺭﻛﺒ ‪‬‬ ‫ﺖ‪ ،‬ﰒ‬ ‫ﺍﻟﻔﹸﺴﻄﺎﻁ ﺇﱃ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﰲ ﺳﻔﻴﻨﺔ‪ ،‬ﻓﻠﻤﺎ ‪‬ﺩ‪‬ﻧ ‪‬ﻮﻧ‪‬ﺎ ﻣِﻦ ‪‬ﻣ ‪‬ﺮﺳ‪‬ﺎﻫﺎ‪ ،‬ﺃﻣﺮ ﺑﺴ‪‬ﻔﺮﺗﻪ‪ ،‬ﻓ ﹸﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺼﺮ‪‬ﺓ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﻣﺎ ﺗﻐﻴ‪‬ﺒﺖ ﻋﻨﺎ ﻣﻨﺎ ِﺯﻟﹸﻨﺎ‬ ‫ﺖ‪ :‬ﻳﺎ ﺃﺑﺎ ‪‬ﺑ ‪‬‬ ‫ﺩﻋﺎﱏ ﺇﱃ ﺍﻟﻐِﺬﺍﺀ ﻭﺫﻟﻚ ﰲ ﺭﻣﻀﺎﻥ‪ .‬ﻓﻘﻠ ‪‬‬ ‫ﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﹶﻓﻜﹸﻞ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻢ ‪‬ﻧ ‪‬ﺰﻝﹸ‬ ‫ﺐ ﻋﻦ ﺳ‪‬ـﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ﻓﻘﻠ ‪‬‬ ‫ﺑﻌﺪ‪‬؟ ﻗﺎﻝ‪ :‬ﺃﺗﺮﻏ ‪‬‬ ‫ﻣ‪‬ﻔ ِﻄﺮِﻳ ‪‬ﻦ ﺣﱴ ﺑﻠﻐﻨﺎ‪.‬‬ ‫ﺲ ﺑ ‪‬ﻦ ﻣﺎﻟﻚ ﰲ ﺭﻣﻀﺎﻥ ﻭﻫﻮ ﻳ‪‬ﺮﻳﺪ ﺳﻔﺮﺍﹰ‪ ،‬ﻭﻗﺪ‬ ‫ﺖ ﺃﻧ ‪‬‬ ‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ‪ :‬ﺃﺗﻴ ‪‬‬ ‫ﺖ ﻟﻪ‪ :‬ﺳ‪‬ـﻨ‪‬ﺔ؟ ﻗﺎﻝ‪:‬‬ ‫ﺏ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﺪﻋﺎ ﺑﻄﻌﺎ ٍﻡ ﻓﺄﻛﻞ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺲ ﺛِﻴﺎ ‪‬‬ ‫ﺖ ﻟﻪ ﺭﺍ ِﺣﹶﻠﺘ‪‬ﻪ‪ ،‬ﻭﻗﺪ ﹶﻟِﺒ ‪‬‬ ‫ﺭ‪ِ ‬ﺣﹶﻠ ‪‬‬ ‫ﺐ)‪ .(٤‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻓﻴﻪ‪ :‬ﻓﺄﹶﻛﻞ ﻭﻗﺪ‬ ‫ﺳ‪‬ـﻨ‪‬ﺔ‪ ،‬ﰒ ‪‬ﺭ ِﻛ ‪‬‬ ‫ﺗﻘﺎﺭﺏ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢٢٠)(١٢٥٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٤١٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤١٢‬ﻭﺃﲪﺪ )‪ ،(٢٩٨/٦‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٤٦/٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٠٠)(٧٩٩‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(١٨٨ ،١٨٧/٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٢٤٦/٤‬‬


‫‪٣٥‬‬ ‫ﻭﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺻﺮﳛﺔ ﰲ ﺃﻥ ﻣ‪‬ﻦ ﺃﻧﺸﺄ ﺍﻟﺴﻔﺮ ﰲ ﺃﺛﻨﺎﺀ ﻳﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﻠﻪ ﺍﻟﻔﻄﺮ ﻓﻴﻪ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ اﻟﺼﻮم ﺟُﻨﺒًﺎ وﺗﻘﺒﻴﻞ اﻟﺰوﺟﺔ ﻟﻠﺼﺎﺋﻢ‬

‫ﺴ ﹸﻞ ﺑﻌﺪ ﺍﻟﻔﺠﺮ‬ ‫ﺐ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﻓﻴﻐﺘ ِ‬ ‫ﻭﻛﺎﻥ ﻣِﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺃﻥ ﻳ‪‬ﺪﺭﻛﻪ ﺍﻟﻔﺠﺮ ﻭﻫﻮ ﺟ‪‬ﻨ ‪‬‬ ‫ﻭﻳﺼﻮﻡ)‪.(١‬‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻘ‪‬ﺒ ﹸﻞ ﺑﻌﺾ ﺃﺯﻭﺍﺟﻪ ﻭﻫﻮ ﺻﺎﺋﻢ ﰲ ﺭﻣﻀﺎﻥ)‪ (٢‬ﻭﺷﺒ‪‬ﻪ ﻗﹸﺒﻠﺔ ﺍﻟﺼﺎﺋِﻢ ﺑﺎﳌﻀﻤﻀﺔ‬ ‫ﺑﺎﳌﺎﺀ)‪.(٣‬‬ ‫ﱮ ج‪ ،‬ﻛﺎﻥ ﻳ‪‬ﻘ‪‬ﺒﻠﹸﻬﺎ‬ ‫ﺼﺪ‪‬ﻉ ﺑﻦ ﳛﲕ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ِﻣ ‪‬‬ ‫ﺼﺪ‪‬ﻉ‬ ‫ﻒ ﻓﻴﻪ‪ ،‬ﻓﻀ‪‬ﻌﻔﻪ ﻃﺎﺋﻔﺔ ِﲟ ‪‬‬ ‫ﻭﻫﻮ ﺻ‪‬ﺎﺋِﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻤﺺ‪ِ ‬ﻟﺴ‪‬ﺎﻧ‪‬ﻬﺎ)‪ .(٤‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺪ ﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﳐﺘﻠﹶﻒ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﻌﺪﻯ‪ :‬ﺯﺍﺋﻎ ﺟﺎﺋﺮ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺣﺴ‪‬ﻨﻪ ﻃﺎﺋﻔﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ‬ ‫ﺛﻘﺔ ﺻﺪﻭﻕ‪ ،‬ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﰱ ﺇﺳﻨﺎﺩﻩ ﳏﻤﺪ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﻄﺎﺣﻰ‬ ‫ﺍﻟﺒﺼﺮﻯ‪ ،‬ﳐﺘﻠﻒ ﻓﻴﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻗﺎﻝ ﳛﲕ‪ :‬ﺿﻌﻴﻒ‪ ،‬ﻭﰱ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻏﲑﻩ‪ :‬ﺻﺪﻭﻕ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻯ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻭﳝﺺ ﻟﺴﺎ‪‬ﺎ(‪ ،‬ﻻ ﻳﻘﻮﻟﻪ ﺇﻻ ﳏﻤﺪ ﺑﻦ ﺩﻳﻨﺎﺭ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺬﻯ ﺭﻭﺍﻩ‪ ،‬ﻭﰱ ﺇﺳﻨﺎﺩﻩ ﺃﻳﻀﹰﺎ ﺳﻌﺪ ﺑﻦ ﺃﻭﺱ‪ ،‬ﳐﺘﻠﻒ ﻓﻴﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻗﺎﻝ ﳛﲕ‪ :‬ﺑﺼﺮﻯ‬ ‫ﺿﻌﻴﻒ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺛﻘﺔ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻋﻦ ﻣﻴﻤﻮﻧﺔ ﻣﻮﻻﺓ ﺍﻟﻨﱮ ج‪ ،‬ﻗﺎﻟﺖ‪:‬‬ ‫ﱮ ج ﻋﻦ ﺭﺟﻞ ﻗﺒ‪‬ﻞ ﺍﻣﺮﺃﺗﻪ ﻭﳘﺎ ﺻﺎﺋﻤﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻗﺪ ﺃﻓﻄﺮ()‪ (٥‬ﻓﻼ ﻳﺼﺢ ﻋﻦ‬ ‫ﺳ‪ِ‬ﺌ ﹶﻞ ﺍﻟﻨ ‪‬‬ ‫ﻀﻨ‪‬ﻰ ﺭﻭﺍﻩ ﻋﻦ ﻣﻴﻤﻮﻧﺔ‪ ،‬ﻭﻫﻰ ﺑﻨﺖ ﺳﻌﺪ‪ ،‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻓﻴﻪ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟ ‪‬‬ ‫ﺍﻟﺪﺍﺭﻗﻄﲎ‪ :‬ﻟﻴﺲ ﲟﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﻫﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﻫﺬﺍ ﻻ ﺃﹸﺣﺪ‪‬ﺙ ﺑﻪ‪ ،‬ﻫﺬﺍ‬ ‫ﺚ ﻣﻨﻜﺮ‪ ،‬ﻭﺃﺑﻮ ﻳﺰﻳﺪ ﺭﺟﻞ ﳎﻬﻮﻝ‪.‬‬ ‫ﺣﺪﻳ ﹲ‬ ‫ﺼ ‪‬ﺢ ﻋﻨﻪ ج ﺍﻟﺘﻔﺮﻳ ‪‬ﻖ ﺑﲔ ﺍﻟﺸﺎﺏ ﻭﺍﻟﺸﻴﺦ‪ ،‬ﻭﱂ ﳚﺊ ﻣﻦ ﻭﺟﻪ ﻳﺜﺒﺖ‪ ،‬ﻭﺃﺟﻮ ‪‬ﺩ ﻣﺎ‬ ‫ﻭﻻ ‪‬ﻳ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٢٩١/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٢٣/٤‬ﻭﻣﺴﻠﻢ )‪.(٧٨)(١١٠٩‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٢٩٢/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٣١ ،١٣٠/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٦‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٣٨٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٨٦‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٢٠٠٣‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٤٦٣/٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٦٨٦‬‬


‫‪٣٦‬‬ ‫ﻓﻴﻪ‪ ،‬ﺣﺪﻳﺚ ﺃﰉ ﺩﺍﻭﺩ ﻋﻦ ﻧﺼﺮ ﺑﻦ ﻋﻠﻰ‪ ،‬ﻋﻦ ﺃﰉ ﺃﲪﺪ ﺍﻟﺰﺑﲑﻯ‪ :‬ﺣﺪﺛﻨﺎ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻋﻦ ﺃﰉ‬ ‫ﻼ ﺳﺄﻝ ﺍﻟﻨﱮ ج ﻋﻦ ﺍﳌﺒﺎﺷﺮﺓ ﻟﻠﺼ‪‬ﺎﺋِﻢ‪،‬‬ ‫ﺍﻟﻌﻨﺒﺲ‪ ،‬ﻋﻦ ﺍﻷﻏﺮ‪ ،‬ﻋﻦ ﺃﰉ ﻫ‪‬ﺮﻳﺮﺓ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺺ ﻟﻪ ‪‬ﺷ‪‬ﻴﺦ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﺬﻯ ‪‬ﺎﻩ ﺷﺎﺏ)‪.(١‬‬ ‫ﺺ ﻟﻪ‪ ،‬ﻭﺃﺗﺎﻩ ﺁﺧ ‪‬ﺮ ﻓﺴﺄﻟﻪ ﻓﻨﻬﺎﻩ‪ ،‬ﻓﺈﺫﹶﺍ ﺍﻟﺬﻯ ﺭ ‪‬ﺧ ‪‬‬ ‫ﻓﺮ ‪‬ﺧ ‪‬‬ ‫ﻭﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ ﻗﺪ ﺍﺣﺘﺠﺎ ﺑﻪ ﻭﺑﻘﻴﺔ ﺍﻟﺴﺘﺔ ﻓ ِﻌﻠﱠﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺑﻴﻨﻪ‬ ‫ﻭﺑﲔ ﺍﻷﻏ ‪‬ﺮ ﻓﻴﻪ ﺃﺑﺎ ﺍﻟﻌﻨﺒﺲ ﺍﻟﻌﺪﻭﻯ ﺍﻟﻜﻮﰱ‪ ،‬ﻭﺍﲰﻪ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﺳﻜﺘﻮﺍ ﻋﻨﻪ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ إﺳﻘﺎط اﻟﻘﻀﺎء ﻋﻤﻦ أآﻞ أو ﺷﺮب ﻧﺎﺳﻴًﺎ‬

‫ﻁ ﺍﻟﻘﻀﺎ ِﺀ ﻋﻤﻦ ﺃﻛ ﹶﻞ ﻭﺷﺮِﺏ ﻧﺎﺳﻴﺎﹰ‪ ،‬ﻭﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج‪ :‬ﺇﺳﻘﺎ ﹸ‬ ‫ﺏ ﻳ‪‬ﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﻔ ِﻄﺮ‪ ‬ﺑﻪ‪ ،‬ﻓﺈﳕﺎ ﻳ‪ ‬ﹾﻔ ِﻄﺮ‪‬‬ ‫ﻫﻮ ﺍﻟﺬﻯ ﺃﻃﻌﻤﻪ ﻭﺳﻘﺎﻩ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﺍﻷﻛ ﹸﻞ ﻭﺍﻟﺸﺮ ‪‬‬ ‫ﻒ ﺑﻔﻌﻞ ﺍﻟﻨﺎﺋﻢ‪ ،‬ﻭﻻ ﺑﻔﻌﻞ ﺍﻟﻨﺎﺳﻰ‪.‬‬ ‫ﲟﺎ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﲟﱰﻟﺔ ﺃﻛِﻠ ِﻪ ﻭﺷ‪‬ﺮﺑﻪ ﰲ ﻧﻮﻣﻪ‪ ،‬ﺇﺫ ﻻ ﺗﻜﻠﻴ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ اﻷﺷﻴﺎء اﻟﺘﻰ ﻳﻔﻄﺮ ﺑﻬﺎ اﻟﺼﺎﺋﻢ‬

‫)‪(٢‬‬

‫ﻭﺍﻟﺬﻯ ﺻﺢ ﻋﻨﻪ ج‪ :‬ﺃﻥ ﺍﻟﺬﻯ ﻳ‪ ‬ﹾﻔ ِﻄﺮ‪ ‬ﺑﻪ ﺍﻟﺼ‪‬ﺎِﺋﻢ‪ :‬ﺍﻷﻛﻞﹸ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﳊِﺠﺎﻣﺔ‬ ‫ﻉ ﻣﻔﻄﺮ ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸ‪‬ﺮﺏ‪ ،‬ﻻ ﻳ‪‬ﻌﺮﻑ ﻓﻴﻪ ﺧِﻼﻑ ﻭﻻ‬ ‫ﻭﺍﻟﻘﺊ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺩﺍﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉِﻤﺎ ‪‬‬ ‫ﺼ ‪‬ﺢ ﻋﻨﻪ ﰲ ﺍﻟﻜﹸﺤﻞ ﺷﻲﺀ‪.‬‬ ‫‪‬ﻳ ِ‬ ‫)‪(٣‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﺎﻙ ﻭﻫﻮ ﺻﺎﺋﻢ ‪.‬‬ ‫ﺼﺐ‪ ‬ﺍﳌﹶﺎ َﺀ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ‪‬ﻭﻫ‪ ‬ﻮ ﺻ‪‬ﺎِﺋ ‪‬ﻢ)‪.(٤‬‬ ‫ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﻭﻛﺎﻥ ﻳﺘﻤﻀﻤﺾ‪ ،‬ﻭﻳﺴﺘﻨﺸﻖ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﺼ‪‬ﺎِﺋ ‪‬ﻢ ﻣِﻦ ﺍﳌﹸﺒﺎﻟﻐ ِﺔ ﰲ‬ ‫ﺠ ‪‬ﻢ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ‬ ‫ﺼ ‪‬ﺢ ﻋﻨﻪ ﺃﻧﻪ ﺍﺣﺘ ‪‬‬ ‫ﺍﻻﺳﺘﻨﺸﺎﻕ)‪ ،(٥‬ﻭﻻ ‪‬ﻳ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٨٧‬ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(٢٩٣/١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٢٥٧/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٦٩‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(١٤/٢‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‬ ‫)‪ ،(٧٥٢٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(١٦٨١‬ﻭﺍﳊﺎﻛﻢ )‪ ،(٤٢٨/١‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﺹ)‪ ،(٣٤٩‬ﻭﺍﻟﺒﻴﻬﻘﻲ‬ ‫)‪.(٢٦٥/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٢٥‬ﻭﺃﲪﺪ )‪ ،(٤٤٥/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٦٤‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٢٠٠٧‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٤٣٠ ،٤٠٨ ،٣٨٠ ،٣٧٦/٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٣٦٥‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٣١ ،٣٠/١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٤٣)(١٤٢‬ﻭﺃﲪﺪ )‪ ،(٣٣/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(٤٠٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٦٦/١‬‬


‫‪٣٧‬‬ ‫ﺚ‬ ‫ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎﻝ‪ :‬ﱂ ﻳﺴﻤﻊ ﺍﳊﻜ ‪‬ﻢ ﺣﺪﻳ ﹶ‬ ‫ﺚ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺍﳊﻜﻢ‪ ،‬ﻋﻦ ِﻣﻘﹾﺴﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ‬ ‫ِﻣﻘﹾﺴﻢ ﰲ ﺍﳊِﺠﺎﻣﺔ ﰲ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻳﻌﲎ ﺣﺪﻳ ﹶ‬ ‫ﺤ ِﺮ ‪‬ﻡ()‪.(١‬‬ ‫ﻋﺒﺎﺱ‪) ،‬ﺃﻥ ﺍﻟﻨﱮ ج‪ ،‬ﺍﺣﺘﺠﻢ ﻭﻫ‪ ‬ﻮ ﺻ‪‬ﺎِﺋ ‪‬ﻢ ‪‬ﻣ ‪‬‬ ‫ﺖ ﺃﲪﺪ ﻋﻦ ﺣﺪﻳﺚ ﺣﺒﻴﺐ ﺑﻦ ﺍﻟﺸﻬﻴﺪ‪ ،‬ﻋﻦ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣِﻬﺮﺍﻥ‪،‬‬ ‫ﻗﺎﻝ ﻣﻬﻨﺎ‪ :‬ﻭﺳﺄﻟ ‪‬‬ ‫ﺤ ِﺮ ‪‬ﻡ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﻗﺪ ﺃﻧﻜﺮﻩ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج‪ ،‬ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﺻﺎﺋﻢ ‪‬ﻣ ‪‬‬ ‫ﺚ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﳓﻮ‬ ‫ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﺇﳕﺎ ﻛﺎﻧﺖ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﲬﺴﺔ ﻋﺸﺮ ﺣﺪﻳﺜﹰﺎ‪.‬‬ ‫ﺖ‬ ‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹶ‪ ،‬ﻓﻀﻌ‪‬ﻔﻪ‪ ،‬ﻭﻗﺎﻝ ﻣﻬﻨﺎ‪ :‬ﺳﺄﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﲰﻌ ‪‬‬ ‫ﺃﲪﺪ ﻋﻦ ﺣﺪﻳﺚ ﻗﹶﺒﻴﺼﺔ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﲪﺎﺩ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬ ‫ﺤﺮِﻣﹰﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺧﻄﺄ ﻣِﻦ ِﻗﺒ‪‬ﻞ ﻗﹶﺒﻴﺼﺔ‪ ،‬ﻭﺳﺄﻟﺖ ﳛﲕ ﻋﻦ‬ ‫ﺍﺣﺘﺠﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺻﺎﺋﻤﹰﺎ ‪‬ﻣ ‪‬‬ ‫ﻗﺒﻴﺼﺔ ﺑﻦ ﻋﻘﺒﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﺟﻞ ﺻﺪﻕ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﳛﺪ‪‬ﺙ ﺑﻪ ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ‬ ‫ﻼ ﺃﻥ‬ ‫ﺑﻦ ﺟﺒﲑ‪ ،‬ﺧﻄﺄ ﻣﻦ ِﻗﺒ‪‬ﻠﻪ‪ .‬ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺠﻌﻰ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻣﺮﺳ ﹰ‬ ‫ﺍﻟﻨﱮ ج‪ ،‬ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﳏﺮﻡ‪ ،‬ﻭﻻ ﻳﺬﻛﺮ ﻓﻴﻪ ﺻﺎﺋﻤﹰﺎ‪.‬‬ ‫ﺖ ﺃﲪﺪ ﻋﻦ ﺣﺪﻳﺚ ﺍﺑ ِﻦ ﻋﺒ‪‬ﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﺻﺎﺋﻢ‬ ‫ﻗﺎﻝ ﻣﻬﻨﺎ‪ :‬ﻭﺳﺄﻟ ‪‬‬ ‫ﳏﺮﻡ؟ ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻓﻴﻪ )ﺻﺎﺋﻢ( ﺇﳕﺎ ﻫﻮ )ﳏﺮﻡ( ﺫﻛﺮﻩ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ‬ ‫ﺤ ِﺮﻡ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﺒﺪ‬ ‫ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﺣﺘﺠﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺧ‪‬ﺜﻴﻢ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﺣﺘﺠﻢ ﺍﻟﻨﱮ ج‬ ‫ﻭﻫﻮ ﳏﺮﻡ‪ .‬ﻭﺭﻭﺡ‪ ،‬ﻋﻦ ﺯﻛﺮﻳﺎ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺱ‪،‬‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﳏﺮﻡ‪ .‬ﻭﻫﺆﻻﺀ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻻ ﻳﺬﻛﺮﻭﻥ‬ ‫)ﺻﺎﺋﻤﹰﺎ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺣﻨﺒﻞ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ ﻳﺎﺳﲔ ﺍﻟﺰﻳﺎﺕ‪ ،‬ﻋﻦ ﺭﺟﻞ‪ ،‬ﻋﻦ‬ ‫ﺤﺠ‪‬ﻮ ‪‬ﻡ(‪ .‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺃﻧﺲ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺍﺣﺘﺠﻢ ﰲ ﺭﻣﻀﺎﻥ ﺑﻌﺪ ﻣﺎ ﻗﺎﻝ‪) :‬ﹶﺃ ﹾﻓ ﹶﻄ ‪‬ﺮ ﺍﳊﹶﺎ ِﺟﻢ‪ ‬ﻭﺍ ﹶﳌ ‪‬‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﺍﻟﺮﺟﻞ‪ :‬ﺃﺭﺍﻩ ﺃﹸﺑﺎﻥ ﺑﻦ ﺃﰉ ﻋﻴﺎﺵ‪ ،‬ﻳﻌﲎ ﻭﻻ ﻳ‪‬ﺤﺘﺞ ﺑﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠﺖ ﻷﰉ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ‪ ،‬ﻋﻦ ﺃﰉ‬ ‫ﻋﻮﺍﻧﺔ‪ ،‬ﻋﻦ ﺍﻟﺴ‪‬ﺪﻯ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج‪ ،‬ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻓﺄﻧﻜﺮ ﻫﺬﺍ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٥٥/٤‬‬


‫‪٣٨‬‬ ‫ﺐ ِﻣ ‪‬ﻦ ﻫﺬﺍ‪ .‬ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻭﰱ ﻗﻮﻟﻪ‪) :‬ﺃﻓﻄﺮ ﺍﳊﺎ ِﺟﻢ‪‬‬ ‫ﺠ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺪﻯ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﻗﻠﺖ‪ :‬ﻧﻌﻢ ﹶﻓ ‪‬ﻌ ِ‬ ‫ﻭﺍﶈﺠﻮ ‪‬ﻡ( ﻏ ‪‬ﲑ ﺣﺪﻳﺚ ﺛﺎﺑﺖ‪ .‬ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻗﺪ ﺛﺒﺖ ﻫﺬﺍ ﻣِﻦ ﲬﺴﺔ ﺃﻭﺟﻪ ﻋﻦ ﺍﻟﻨﱮ‬ ‫ج‪ .‬ﻭﺍﳌﻘﺼﻮﺩ‪ ،‬ﺃﻧﻪ ﱂ ﻳﺼﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﺍﺣﺘﺠﻢ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻭﻻ ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ‪‬ﻰ‬ ‫ﺍﻟﺼﺎﺋﻢ ﻋﻦ ﺍﻟﺴﻮﺍﻙ ﺃﻭ‪‬ﻝ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﺁﺧﺮﻩ‪ ،‬ﺑﻞ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺧﻼﻓﹸﻪ‪.‬‬ ‫ﻭﻳ‪‬ﺬﻛﺮ ﻋﻨﻪ‪ِ ) :‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ِﺮ ِﺧﺼ‪‬ﺎ ِﻝ ﺍﻟﺼ‪‬ﺎِﺋ ِﻢ ﺍﻟﺴ‪‬ﻮﺍ ‪‬ﻙ(‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﳎﺎﻟﺪ‬ ‫ﻭﻓﻴﻪ ﺿﻌﻒ)‪.(١‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺣﻜﻢ اﻟﻜﺤﻞ ﻟﻠﺼﺎﺋﻢ‬

‫ﻭﺭﻭﻯ ﻋﻨﻪ ج‪ ،‬ﺃﻧﻪ ﺍﻛﺘﺤﻞ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻭﺭ‪‬ﻭﻯ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺧﺮﺝ ﻋﻠﻴﻬﻢ ﰲ ﺭﻣﻀﺎﻥ‬ ‫)‪(٢‬‬ ‫ﺼﺢ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻹﲦﺪ‪ِ) :‬ﻟ‪‬ﻴ‪‬ﺘ ِﻘ ِﻪ ﺍﻟﺼ‪‬ﺎﺋِﻢ(‬ ‫ﻭﻋﻴﻨﺎﻩ ﳑﻠﻮﺀﺗﺎﻥ ﻣﻦ ﺍﻹﹾﺛ ِﻤﺪِ‪ ،‬ﻭﻻ ‪‬ﻳ ِ‬ ‫ﻭﻻ ﻳﺼﺢ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻗﺎﻝ ﱃ ﳛﲕ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻫﻮ ﺣﺪﻳﺚ ﻣﻨﻜﺮ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ ﺻﻴﺎم اﻟﺘﻄﻮع‬

‫ﻛﺎﻥ ج ‪‬ﻳﺼ‪‬ﻮﻡ ﺣﱴ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻻ ‪‬ﻳ ﹾﻔ ِﻄﺮ‪ ،‬ﻭﻳ‪ ‬ﹾﻔ ِﻄﺮ‪ ‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻻ ‪‬ﻳﺼ‪‬ﻮﻡ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻜﻤﻞ‬ ‫ﺻِﻴﺎ ‪‬ﻡ ﺷﻬﺮ ﻏ ‪‬ﲑ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻳﺼﻮ ‪‬ﻡ ﰲ ﺷﻬﺮ ﺃﻛﺜﺮ ﳑﺎ ‪‬ﻳﺼ‪‬ﻮﻡ ﰲ ﺷﻌﺒﺎﻥ)‪.(٣‬‬ ‫ﻭﱂ ﻳﻜﻦ ﳜﺮ‪‬ﺝ ﻋﻨﻪ ﺷﻬﺮ ﺣﱴ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ﻣِﻨﻪ‪.‬‬ ‫ﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﺻﺎﻡ ﺭﺟﺒﹰﺎ ﻗﻂﱡ‪ ،‬ﻭﻻ‬ ‫ﻭﱂ ‪‬ﻳﺼ‪ِ ‬ﻢ ﺍﻟﺜﱠﻼﺛﹶﺔ ﺍﻷﺷﻬﺮ ﺳﺮﺩﹰﺍ ﻛﻤﺎ ﻳﻔﻌﻠﹸﻪ ﺑﻌ ‪‬‬ ‫)‪(٤‬‬ ‫ﺍﺳﺘﺤﺐ ﺻِﻴﺎﻣ‪‬ﻪ‪ ،‬ﺑﻞ ﺭ‪‬ﻭﻯ ﻋﻨﻪ ﺍﻟﻨﻬﻰ ﻋﻦ ﺻﻴﺎﻣﻪ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺘﺤﺮ‪‬ﻯ ﺻِﻴﺎﻡ ﻳﻮﻡ ﺍﻹﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ)‪.(٥‬‬ ‫ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج )ﻻ ﻳ‪ ‬ﹾﻔ ِﻄﺮ‪ ‬ﹶﺃﻳ‪‬ﺎ ‪‬ﻡ ﺍﻟﺒِﻴﺾ ﰲ ‪‬ﺳ ﹶﻔ ٍﺮ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٦٧٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٣٧٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٦٧٨‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٠٩/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٨٦/٤‬ﻭﻣﺴﻠﻢ )‪.(١٧٥)(١١٥٦‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٤٣‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٤٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٢/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٣٩‬‬


‫‪٣٩‬‬ ‫ﺾ ﻋﻠﻰ ﺻﻴﺎﻣﻬﺎ)‪.(٢‬‬ ‫ﻭﻻ ‪‬ﺣﻀ‪‬ﺮ()‪ (١‬ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻰ‪ .‬ﻭﻛﺎﻥ ﳛ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج )‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﻏﹸ ‪‬ﺮ ِﺓ ﻛ ﱢﻞ ﺷﻬﺮ‬ ‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ(‪ .‬ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ)‪.(٣‬‬ ‫ﻯ ﺍﻟﺸﻬﺮ ﺻﺎﻣﻬﺎ(‪ .‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ)‪ ،(٤‬ﻭﻻ‬ ‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪) :‬ﱂ ﻳﻜﻦ ﻳ‪‬ﺒﺎﱃ ﻣِﻦ ﺃ ‪‬‬ ‫ﺗﻨﺎﻗﺾ ﺑﲔ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪.‬‬ ‫ﻒ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ‪) :‬ﻣﺎ ﺭﺃﻳﺘﻪ ﺻﺎﺋﻤﹰﺎ ﰲ‬ ‫ﺠﺔِ‪ ،‬ﻓﻘﺪ ﺍ ‪‬ﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﳊ‪‬‬ ‫ﻭﺃﻣﺎ ﺻﻴﺎ ‪‬ﻡ ﻋﺸ ِﺮ ﺫﻯ ﺍ ِ‬ ‫ﺍﻟﻌﺸﺮ ﻗﻂ(‪ .‬ﺫﻛﺮﻩ ﻣﺴﻠﻢ)‪.(٥‬‬ ‫ﻭﻗﺎﻟﺖ ﺣﻔﺼ ﹸﺔ‪):‬ﺃﺭﺑ ‪‬ﻊ ﱂ ﻳﻜﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻬ‪‬ﻦ‪ ‬ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ :‬ﺻﻴﺎ ‪‬ﻡ ﻳﻮ ِﻡ ﻋﺎﺷﻮﺭﺍﺀِ‪،‬‬ ‫ﻭﺍﻟﻌﺸﺮ‪ ،‬ﻭﺛﻼﺛ ﹸﺔ ﺃﻳﺎ ٍﻡ ﻣﻦ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻭﺭﻛﻌﺘﺎ ﺍﻟﻔﺠﺮ()‪ .(٦‬ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺑﻌﺾ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱮ ج ﺃﻧﻪ )ﻛﺎﻥ ﻳ‪‬ﺼﻮﻡ ﺗﺴ ‪‬ﻊ ﺫﻯ ﺍﳊِﺠﺔ‪،‬‬ ‫ﻭ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺛﻼﺛ ﹶﺔ ﺃﻳﺎ ٍﻡ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﺍﻻﺛﻨﲔ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺍﳋﻤﻴﺲ(‪ ،‬ﻭﰱ ﻟﻔﻆ‪:‬‬ ‫ﺖ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰱ ﺇﻥ ﺻﺢ‪.‬‬ ‫ﺍﳋﻤﻴﺴﲔ)‪ .(٧‬ﻭﺍﳌﺜِﺒ ‪‬‬ ‫ﻭﺃﻣﺎ ﺻﻴﺎ ‪‬ﻡ ﺳﺘﺔ ﺃﻳﺎﻡ ﻣﻦ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺻِﻴﺎ ‪‬ﻣﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌ ِﺪﻝﹸ‬ ‫ﺻﻴ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ِﺮ()‪.(٨‬‬ ‫ِ‬ ‫ﻭﺃﻣﺎ ﺻﻴﺎ ‪‬ﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺘﺤﺮ‪‬ﻯ ﺻﻮﻣ‪‬ﻪ ﻋﻠﻰ ﺳﺎﺋِﺮ ﺍﻷﻳ‪‬ﺎﻡ‪ ،‬ﻭﳌﺎ ﹶﻗ ِﺪ ‪‬ﻡ‬ ‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﲟ‪‬ﻮﺳﻰ ِﻣ‪‬ﻨﻜﹸﻢ(‪ .‬ﻓﺼﺎﻣﻪ‪ ،‬ﻭﺃﻣ‪‬ﺮ‬ ‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺟﺪ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﺗﺼﻮﻣ‪‬ﻪ ﻭﺗ‪‬ﻌﻈﱢ ‪‬ﻤﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻧ ‪‬‬ ‫ﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻗﺎﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﺻ‪‬ﺎ ‪‬ﻣﻪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺑﺼﻴﺎﻣﻪ‪ ،‬ﻭﺫﻟﻚ ﻗﺒ ﹶﻞ ﻓﺮﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﻓﹸ ِﺮ ‪‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٩٨/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٥٢/٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٢٢/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٥٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٤/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٧٤٢‬‬ ‫)‪ (٤‬ﻣﺴﻠﻢ )‪ ،(١١٦٠‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٢١٣٠‬‬ ‫)‪ (٥‬ﻣﺴﻠﻢ )‪.(١١٧٦‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٢٨٧/٦‬‬ ‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٨٨/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٣٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٠٥/٤‬‬ ‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١١٦٤‬ﻭﺃﲪﺪ )‪ ،(٤١٩ ،٤١٧/٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢١٣٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٧٥٩‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧١٦‬‬


‫‪٤٠‬‬ ‫ﺷ‪‬ﺎ َﺀ ‪‬ﺗ ‪‬ﺮﻛﹶﻪ()‪.(١‬‬ ‫ﺾ ﺍﻟﻨﺎﺱ ﻫﺬﺍ ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ‬ ‫ﻭﻗﺪ ﺍﺳﺘﺸﻜﻞ ﺑﻌ ‪‬‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻧﻪ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﻴﻬﻮﺩ ﺻ‪‬ﻴ‪‬ﺎﻣﹰﺎ ﻳﻮ ‪‬ﻡ ﻋﺎﺷﻮﺭﺍﺀ؟ﻭﻓﻴﻪ‬ ‫ﺇﺷﻜﺎﻝ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻧﺖ‬ ‫ﻗﹸﺮﻳ ‪‬‬ ‫ﺶ ﺗﺼﻮ ‪‬ﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻳﺼ‪‬ﻮﻣ‪‬ﻪ‪ ،‬ﻓﻠﻤﺎ ﻫﺎﺟﺮ‬ ‫ﺽ ﺷﻬ ‪‬ﺮ ﺭﻣﻀﺎ ﹶﻥ ﻗﺎﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﺻ‪‬ﺎ ‪‬ﻣﻪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺻﺎﻣﻪ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ﺑﺼﻴﺎﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﹸ ِﺮ ‪‬‬ ‫ﺷ‪‬ﺎ َﺀ ﺗ‪‬ﺮﻛﹶﻪ()‪.(٢‬‬ ‫ﻭﺇﺷﻜﺎﻝ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﺩﺧﻞ ﻋﻠﻰ ﻋﺒﺪ‬ ‫ﺲ ﺍﻟﻴﻮ ‪‬ﻡ ﻳﻮ ‪‬ﻡ‬ ‫ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻫﻮ ﻳﺘﻐﺪ‪‬ﻯ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ؛ ﺍ ‪‬ﺩ ﹸﻥ ﺇﱃ ﺍﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺀ‪ .‬ﻓﻘﺎﻝ‪ :‬ﹶﺃ ‪‬ﻭ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻋﺎﺷ‪‬ﻮﺭﺍﺀ؟ ﻓﻘﺎﻝ‪ :‬ﻭﻫﻞ ﺗﺪﺭﻯ ﻣﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻋﺎﺷ‪‬ﻮﺭﺍﺀ؟ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻫ‪ ‬ﻮ ﻳﻮ ‪‬ﻡ ﻛﺎﻥ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻳﺼ‪‬ﻮﻣ‪‬ﻪ ﻗﺒﻞ ﺃﻥ ‪‬ﻳ‪‬ﻨ ِﺰ ﹶﻝ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎﻥﹸ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻝ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹸﻥ ﺗﺮﻛﻪ)‪ .(٣‬ﻭﻗﺪ ﺭﻭﻯ‬ ‫ﲔ ﺻﺎﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻋﺎﺷ‪‬ﻮﺭﺍﺀ ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ‬ ‫ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ِﺣ ‪‬‬ ‫ﺑِﺼﻴﺎﻣِﻪ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻧ‪ ‬ﻪ ﻳﻮ ‪‬ﻡ ﺗ‪‬ﻌ ﱢﻈﻤ‪‬ﻪ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻭﺍﻟﻨ‪‬ﺼﺎﺭﻯ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪:‬‬ ‫ﺻ ‪‬ﻤﻨ‪‬ﺎ ﺍﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺘ‪‬ﺎﺳِﻊ(‪ .‬ﻓﻠﻢ ﻳﺄﺕ ﺍﻟﻌﺎ ‪‬ﻡ ﺍﳌﻘﺒﻞ ﺣﺘ‪‬ﻰ ﺗﻮﻓﱢﻰ‬ ‫)ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﻌ‪‬ﺎ ‪‬ﻡ ﺍ ﹸﳌ ﹾﻘﺒِﻞ ﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﻠﱠﻪ ‪‬‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج)‪ .(٤‬ﻓﻬﺬﺍ ﻓﻴﻪ ﺃﻥ ﺻﻮﻣ‪‬ﻪ ﻭﺍﻷﻣ‪‬ﺮ ﺑﺼﻴﺎﻣﻪ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺑﻌﺎﻡ‪ ،‬ﻭﺣﺪﻳﺜﹸﻪ ﺍﳌﺘﻘﺪ‪ ‬ﻡ ﻓﻴﻪ‬ ‫ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻋﻨ ‪‬ﺪ ‪‬ﻣ ﹾﻘ ‪‬ﺪﻣِﻪ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﰒ ﺇﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﺧﱪ ﺃﻥ ﻳﻮ ‪‬ﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺗ‪ِ ‬ﺮ ‪‬ﻙ‬ ‫ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺗ‪ِ ‬ﺮ ‪‬ﻙ ﻓﺮﺿ‪‬ﻪ‪،‬‬ ‫ﺑِﺮﻣﻀﺎﻥﹶ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﺨﺎﻟﻔﻪ ﺣﺪﻳ ﹸ‬ ‫ﻷﻧﻪ ﱂ ﻳ‪‬ﻔﺮﺽ‪ ،‬ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪.‬‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ‪) :‬ﻫﺬﺍ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﻋ‪‬ﺎﺷ‪‬ﻮﺭﺍﺀ‪ ،‬ﻭﱂ‬ ‫ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰉ ﺳﻔﻴﺎﻥ‪ ،‬ﲰﻌ ‪‬‬ ‫)‪(٥‬‬ ‫ﺼﻢ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔﻄِﺮ( ‪.‬‬ ‫ﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻜﻢ ﺻِﻴﺎﻣ‪‬ﻪ‪ ،‬ﻭﺃﹶﻧﺎ ﺻ‪‬ﺎِﺋﻢ‪ ،‬ﻓﻤ‪‬ﻦ ﺷ‪‬ﺎﺀَ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫‪‬ﻳ ﹾﻜﺘ‪ِ ‬‬ ‫ﻭﻣﻌﺎﻭﻳﺔ ﺇﳕﺎ ﲰﻊ ﻫﺬﺍ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﻗﻄﻌﹰﺎ‪.‬‬ ‫ﻭﺇﺷﻜﺎﻝ ﺁﺧﺮ‪ :‬ﻭﻫﻮ ﺃﻥ ﻣﺴﻠﻤﹰﺎ ﺭﻭﻯ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻧﻪ ﳌﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢١٣/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٥)(١١٢٥‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٣٤/٨‬ﻭﻣﺴﻠﻢ )‪.(١١٢٧‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٣٤‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٢٩٩/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢١٤ ،٢١٣/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٢٩‬‬


‫‪٤١‬‬ ‫ﻗﻴﻞ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ :‬ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻟﻴﻮ ‪‬ﻡ ﺗ‪‬ﻌ ﱢﻈﻤ‪‬ﻪ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻗﺎﻝ‪) :‬ﺇ ﹾﻥ ﺑ‪‬ﻘﻴﺖ‪ ‬ﺇﱃ ﻗﹶﺎﺑِﻞ‪،‬‬ ‫ﺕ ﺍﻟﻌﺎ ‪‬ﻡ ﺍﻟﻘﺎِﺑﻞﹸ ﺣﱴ ﺗ‪‬ﻮﻓﱢﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﰒ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ‬ ‫ﻷﺻ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺘ‪‬ﺎ ِﺳ ‪‬ﻊ( ﻓﻠﻢ ﻳﺄ ِ‬ ‫ﺖ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻫﻮ ﻣﺘﻮﺳ‪‬ﺪ ﺭﺩﺍﺀﻩ ﰲ‬ ‫ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﺍﻷﻋﺮﺝ ﻗﺎﻝ‪ :‬ﺍﻧﺘﻬﻴ ‪‬‬ ‫ﺖ ﻫِﻼﻝ ﺍﳌﹸﺤﺮ‪‬ﻡ‪ ،‬ﻓﺎﻋ ‪‬ﺪﺩ‪،‬‬ ‫ﺖ ﻟﻪ‪ :‬ﺃﺧﱪﱏ ﻋﻦ ﺻﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ .‬ﻓﻘﺎﻝ‪):‬ﺇﺫﺍ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺯﻣﺰﻡ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫)‪(١‬‬ ‫ﺖ‪ :‬ﻫ ﹶﻜﺬﹶﺍ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺼﻮﻣﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ( ‪.‬‬ ‫ﻭﺃﺻﺒﺢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺘ‪‬ﺎ ِﺳ ِﻊ ﺻ‪‬ﺎﺋِﻤﹰﺎ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﻭﺇﺷﻜﺎﻝ ﺁﺧﺮ‪ :‬ﻭﻫﻮ ﺃﻥ ﺻﻮﻣ‪‬ﻪ ﺇﻥ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﻣﻔﺮﻭﺿَﹰﺎ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻢ‬ ‫ﺖ ﺍﻟﻨﻴ ِﺔ ﻟﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﺮﺿﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﺃﻣ ‪‬ﺮ ﺑﺈﲤﺎﻡ‬ ‫ﻳﺄﻣﺮﻫﻢ ﺑﻘﻀﺎﺋﻪ‪ ،‬ﻭﻗﺪ ﻓﺎﺕ ﺗﺒﻴﻴ ‪‬‬ ‫ﺍﻹﻣﺴﺎﻙ ‪‬ﻣ ‪‬ﻦ ﻛﺎﻥ ﺃﻛﻞ؟ ﻛﻤﺎ ﰲ ﺍﳌﺴﻨﺪ ﻭﺍﻟﺴﻨﻦ ﻣﻦ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻣﺮ‬ ‫ﺼ ‪‬ﺢ‬ ‫ﻣ‪‬ﻦ ﻛﺎﻥ ﹶﻃ ِﻌ ‪‬ﻢ ﻓﻴﻪ ﺃﻥ ﻳﺼ‪‬ﻮ ‪‬ﻡ ﺑ‪‬ﻘ‪‬ﻴ ﹶﺔ ‪‬ﻳ ‪‬ﻮﻣِﻪ)‪ .(٢‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻛﻴﻒ ‪‬ﻳ ِ‬ ‫ﺽ ﺭﻣﻀﺎﻥﹸ‪ ،‬ﺗ‪ِ ‬ﺮ ‪‬ﻙ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺍﺳﺘﺤﺒﺎﺑﻪ ﱂ ﻳﺘﺮﻙ؟‬ ‫ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻓﻠﻤﺎ ﻓﹸ ِﺮ ‪‬‬ ‫ﻭﺇﺷﻜﺎﻝ ﺁﺧﺮ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺟﻌﻞ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻳﻮ ‪‬ﻡ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ ﻫﻜﺬﺍ‬ ‫ﻛﺎﻥ ﻳﺼﻮﻣ‪‬ﻪ ج‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱮ ج‪) :‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻋ‪‬ﺎﺷ‪‬ﻮﺭ‪‬ﺍﺀ‪ ،‬ﻭﺧ‪‬ﺎِﻟﻔﹸﻮﺍ‬ ‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺻ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ﹶﻗ‪‬ﺒﹶﻠﻪ‪ ‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ (٣)(‬ﺫﻛﺮﻩ ﺃﲪﺪ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻯ ﺭﻭﻯ‪) :‬ﺃﻣﺮﻧﺎ‬ ‫ﺼ ‪‬ﻮ ِﻡ ﻋ‪‬ﺎﺷ‪‬ﻮﺭ‪‬ﺍﺀ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻌ‪‬ﺎﺷِﺮ( ﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻯ)‪.(٤‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑ ‪‬‬ ‫ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻻﺕ ﺑﻌﻮﻥ ﺍﻟﻠﱠﻪ ﻭﺗﺄﻳﻴﺪِﻩ ﻭﺗﻮﻓﻴﻘﻪ‪:‬‬ ‫ﺃﻣﺎ ﺍﻹﺷﻜﺎ ﹸﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺃﻧ‪‬ﻪ ﳌﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺟﺪﻫﻢ ﻳﺼ‪‬ﻮﻣﻮﻥ ﻳﻮ ‪‬ﻡ ﻋﺎﺷﻮﺭﺍﺀ‪،‬‬ ‫ﻓﻠﻴﺲ ﻓﻴﻪ ﺃﻥ ﻳﻮ ‪‬ﻡ ﻗﺪﻭﻣِﻪ ﻭﺟﺪ‪‬ﻫﻢ ﻳﺼﻮﻣ‪‬ﻮﻧﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﻳﻮ ‪‬ﻡ ﺍﻻﺛﻨﲔ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺛﺎﱏ‬ ‫ﻋﺸﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﺃﻭﻝ ﻋﻠﻤﻪ ﺑﺬﻟﻚ ﺑﻮﻗﻮﻉ ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﺜﺎﱏ ﺍﻟﺬﻯ ﻛﺎﻥ ﺑﻌﺪ ﻗﺪﻭﻣﻪ‬ ‫ﺏ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺻﻮﻣﻪ ﺑﺎﻷﺷﻬﺮ‬ ‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻭﻫﻮ ﲟﻜﺔ‪ ،‬ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﺣﺴﺎ ‪‬‬ ‫ﺍﳍﻼﻟﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺸﻤﺴﻴﺔ‪ ،‬ﺯﺍﻝ ﺍﻹﺷﻜﺎ ﹸﻝ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻭﻳﻜﻮ ﹸﻥ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻯ ﳒﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻪ‬ ‫ﻣﻮﺳﻰ ﻫﻮ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻣﻦ ﺃﻭﻝ ﺍﶈﺮ‪‬ﻡ‪ ،‬ﻓﻀﺒﻄﻪ ﺃﻫ ﹸﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺸﻬﻮﺭ ﺍﻟﺸﻤﺴﻴﺔ‪ ،‬ﻓﻮﺍﻓﻖ‬ ‫ﺫﻟﻚ ﻣﻘﺪ‪‬ﻡ ﺍﻟﻨﱮ ج ﺍﳌﺪﻳﻨﺔ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﺻﻮ ‪‬ﻡ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎﺏ ﺇﳕﺎ ﻫﻮ ﲝﺴﺎﺏ ﺳﲑ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٣٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣٨٨/٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٢/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٣٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٤١/١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪.(٢٠٩٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٧٥٥‬‬


‫‪٤٢‬‬ ‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺻﻮ ‪‬ﻡ ﺍﳌﺴﻠﻤﲔ ﺇﳕﺎ ﻫﻮ ﺑﺎﻟﺸ‪‬ﻬﺮ ﺍﳍﻼﱃ‪ ،‬ﻭﻛﺬﻟﻚ ‪‬ﺣﺠ‪‬ﻬﻢ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﺗ‪‬ﻌﺘﱪ ﻟﻪ‬ ‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑﻤ‪‬ﻮﺳ‪‬ﻰ ِﻣ‪‬ﻨﻜﹸﻢ(‪ ،‬ﻓﻈﻬﺮ‬ ‫ﺤﺐ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج‪) :‬ﻧ ‪‬‬ ‫ﺍﻷﺷﻬﺮ ﻣﻦ ﻭﺍﺟﺐ ﺃﻭ ﻣ‪‬ﺴﺘ ‪‬‬ ‫ﺣﻜ ‪‬ﻢ ﻫﺬﻩ ﺍﻷﻭﻟﻮﻳﺔ ﰲ ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﰱ ﺗﻌﻴﻴﻨﻪ‪ ،‬ﻭﻫﻢ ﺃﺧﻄﺆﻭﺍ ﺗﻌﻴﻴﻨﻪ ﻟﺪﻭﺭﺍﻧﻪ ﰲ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺸﻤﺴﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﺧﻄﺄ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺗﻌﻴﲔ ﺻﻮﻣﻬﻢ ﺑﺄﻥ ﺟﻌﻠﻮﻩ ﰲ ﻓﺼﻞ ﻣﻦ ﺍﻟﺴﻨﺔ‬ ‫ﲣﺘﻠِﻒ ﻓﻴﻪ ﺍﻷﺷﻬﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﱏ‪ :‬ﻭﻫﻮ ﺃﻥ ﻗﺮﻳﺸﹰﺎ ﻛﺎﻧﺖ ﺗﺼﻮ ‪‬ﻡ ﻋﺎﺷﻮﺭﺍﺀ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺐ ﺃﻥ ﻗﺮﻳﺸﹰﺎ ﻛﺎﻧﺖ ﺗ‪‬ﻌﻈﱢﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻜﺴ‪‬ﻮﻥ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺼ‪‬ﻮﻣ‪‬ﻪ‪ ،‬ﻓﻼ ﺭﻳ ‪‬‬ ‫ﺍﻟﻜﻌﺒﺔ ﻓﻴﻪ‪ ،‬ﻭﺻﻮﻣﻪ ﻣﻦ ﲤﺎﻡ ﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺪ‪‬ﻭﻥ ﺑﺎﻷﻫﻠﺔ‪ ،‬ﻓﻜﺎﻥ ﻋﻨﺪﻫﻢ‬ ‫ﻋﺎ ِﺷ ‪‬ﺮ ﺍﶈﺮ‪‬ﻡ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﺍﻟﻨﱮ ج ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺟﺪﻫﻢ ﻳ‪‬ﻌﻈﱢﻤﻮﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻳﺼﻮﻣﻮﻧﻪ‪ ،‬ﻓﺴﺄﳍﻢ‬ ‫ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻮ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻯ ﳒﱠﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﻣﻮﺳﻰ ﻭﻗﻮﻣ‪‬ﻪ ﻣﻦ ﻓﺮﻋﻮﻥ‪ ،‬ﻓﻘﺎﻝ ج‪:‬‬ ‫)ﳓﻦ ﺃﺣ ‪‬ﻖ ﻣﻨﻜﻢ ﲟﻮﺳﻰ(‪ ،‬ﻓﺼﺎﻣﻪ ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ ﺗﻘﺮﻳﺮﹰﺍ ﻟﺘﻌﻈﻴﻤﻪ ﻭﺗﺄﻛﻴﺪﺍﹰ‪ ،‬ﻭﺃﺧﱪ‬ ‫ج ﺃﻧ‪‬ﻪ ﻭﹸﺃ ‪‬ﻣﺘ‪‬ﻪ ﺃﺣ ‪‬ﻖ ﲟﻮﺳﻰ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﻣﻪ ﻣﻮﺳﻰ ﺷ‪‬ﻜﺮﹰﺍ ﻟﻠﱠﻪ‪ ،‬ﻛﻨﺎ ﺃﺣ ‪‬ﻖ ﺃﻥ ﻧﻘﺘﺪﻯ‬ ‫ﻉ ﹶﻟﻨ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺨ‪‬ﺎِﻟ ﹾﻔﻪ‪ ‬ﺷ ‪‬ﺮ ‪‬ﻋﻨ‪‬ﺎ‪.‬‬ ‫ﺑﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻗﻠﻨﺎ‪ :‬ﺷ ‪‬ﺮﻉ‪ ‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠﻨ‪‬ﺎ ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻳﻦ ﻟﻜﻢ ﺃﻥ ﻣﻮﺳﻰ ﺻﺎﻣﻪ؟ ﻗﻠﻨﺎ‪ :‬ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ج ﳌﺎ ﺳﺄﳍﻢ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻮﻡ ﻋﻈﻴﻢ ﳒﱠﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ‪ ،‬ﻭﺃﻏﺮﻕ ﻓﻴﻪ ﻓﺮﻋﻮﻥ‬ ‫ﻭﻗﻮﻣﻪ‪ ،‬ﻓﺼﺎﻣﻪ ﻣﻮﺳﻰ ﺷﻜﺮﹰﺍ ﻟﻠﱠﻪ‪ ،‬ﻓﻨﺤﻦ ﻧﺼﻮﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪:‬‬ ‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ‪‬ﻭﹶﺃ ‪‬ﻭﻟﹶﻰ ِﺑﻤ‪‬ﻮﺳ‪‬ﻰ ِﻣ‪‬ﻨﻜﹸﻢ()‪ .(١‬ﹶﻓﺼ‪‬ﺎ ‪‬ﻣﻪ‪ ،‬ﻭﺃﹶﻣﺮ ﺑﺼِﻴﺎﻣِﻪ‪ ،‬ﻓﻠﻤﺎ ﺃﻗﺮ‪‬ﻫﻢ ﻋﻠﻰ‬ ‫)ﹶﻓ‪‬ﻨ ‪‬‬ ‫ﺫﻟﻚ‪ ،‬ﻭﱂ ﻳ‪‬ﻜﺬ‪‬ﻢ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻥ ﻣﻮﺳﻰ ﺻﺎﻣﻪ ﺷﻜﺮﹰﺍ ﻟﻠﱠﻪ‪ ،‬ﻓﺎﻧﻀ ‪‬ﻢ ﻫﺬﺍ ﺍﻟﻘﺪ ‪‬ﺭ ﺇﱃ ﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﻯ‬ ‫ﻛﺎﻥ ﻟﻪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ‪ ،‬ﻓﺎﺯﺩﺍﺩ ﺗﺄﻛﻴﺪﹰﺍ ﺣﱴ ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﺎﺩﻳﹰﺎ ﻳ‪‬ﻨﺎﺩﻯ ﰲ ﺍﻷﻣﺼﺎﺭ‬ ‫ﺑﺼﻮﻣﻪ‪ ،‬ﻭﺇﻣﺴﺎﻙ ﻣ‪‬ﻦ ﻛﺎﻥ ﺃﻛﻞ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻧﻪ ﺣﺘ‪‬ﻢ ﺫﻟﻚ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻭﺟﺒﻪ ﻛﻤﺎ ﺳﻴﺄﺗﻰ‬ ‫ﺗﻘﺮﻳﺮﻩ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻛﺎﻥ ﻳﺼﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻗﺒﻞ ﺃﻥ‬ ‫ﺽ ﺭﻣﻀﺎﻥ ﺗﺮﻛﻪ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳ‪‬ﻤﻜﻦ ﺍﻟﺘﺨﻠﱡﺺ ﻣﻨﻪ ﺇﻻ ﺑﺄﻥ‬ ‫ﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻝ ﻓﺮ ‪‬‬ ‫ﻳﱰِﻝ ﻓﹶﺮ ‪‬‬ ‫ﺻﻴﺎﻣﻪ ﻛﺎﻥ ﻓﺮﺿﹰﺎ ﻗﺒﻞ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺮﻭ ‪‬ﻙ ﻭﺟﻮﺏ ﺻﻮﻣﻪ ﻻ ﺍﺳﺘﺤﺒﺎﺑﻪ‪،‬‬ ‫ﻭﻳﺘﻌﲔ ﻫﺬﺍ ﻭﻻ ﺑ‪‬ﺪ‪ ،‬ﻷﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺑﻌﺎﻡ ﻭﻗﺪ ﻗﻴﻞ ﻟﻪ ﺇﻥ ﺍﻟﻴﻬﻮﺩ‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪٤٣‬‬ ‫ﺸﺖ‪ ‬ﺇﱃ ﻗﹶﺎﺑِﻞ َﻷﺻ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺘ‪‬ﺎ ِﺳ ‪‬ﻊ( ﺃﻯ‪ :‬ﻣﻌﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺧﺎﻟِﻔﻮﺍ ﺍﻟﻴﻬﻮ ‪‬ﺩ‬ ‫ﻳﺼﻮﻣﻮﻧﻪ‪) :‬ﻟﺌِﻦ ِﻋ ‪‬‬ ‫‪‬ﻭﺻ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ﹶﻗ‪‬ﺒﹶﻠﻪ‪ ‬ﺃﻭ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ ،(١)(‬ﺃﻯ‪ :‬ﻣﻌﻪ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ‪،‬‬ ‫ﻭﺃﻣﺎ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﻓﻜﺎﻥ ﻳ‪‬ﺤﺐ ﻣﻮﺍﻓﻘﺔ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺸﺊ‪ ،‬ﻓ ‪‬ﻌﻠِﻢ ﺃﻥ‬ ‫ﺍﺳﺘﺤﺒﺎﺑﻪ ﱂ ﻳ‪‬ﺘﺮﻙ‪.‬‬ ‫ﻭﻳﻠﺰﻡ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺻﻮﻣ‪‬ﻪ ﱂ ﻳﻜﻦ ﻭﺍﺟﺒﹰﺎ ﺃﺣ ‪‬ﺪ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺑﺘﺮﻙ‬ ‫ﺍﺳﺘﺤﺒﺎﺑﻪ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﻣ‪‬ﺴﺘﺤ‪‬ﺒﺎﹰ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻗﺎﻟﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‬ ‫ﺏ ﺻﻮﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱮ ج ﺣﺜﱠﻬﻢ ﻋﻠﻰ ﺻﻴﺎﻣﻪ‪،‬‬ ‫ﺑﺮﺃﻳﻪ‪ ،‬ﻭﺧﻔﻰ ﻋﻠﻴﻪ ﺍﺳﺘﺤﺒﺎ ‪‬‬ ‫)‪(٢‬‬ ‫ﻭﺃﺧﱪ ﺃﻥ ﺻﻮﻣﻪ ﻳ‪‬ﻜﻔﱢﺮ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿﻴﺔ ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻋﻠﻰ ﺻِﻴﺎﻣﻪ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ‪،‬‬ ‫ﻭﱂ ﻳ‪ ‬ﺮ ‪‬ﻭ ﻋﻨﻪ ﺣﺮﻑ ﻭﺍﺣﺪ ﺑﺎﻟﻨﻬﻰ ﻋﻨﻪ ﻭﻛﺮﺍﻫﺔ ﺻﻮﻣﻪ‪ ،‬ﻓﻌ‪ِ‬ﻠ ‪‬ﻢ ﺃﻥ ﺍﻟﺬﻯ ﺗ‪ِ ‬ﺮ ‪‬ﻙ ﻭﺟﻮﺑ‪‬ﻪ ﻻ‬ ‫ﺍﺳﺘﺤﺒﺎﺑﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ﺻﺮﻳﺢ ﰲ ﻋﺪﻡ ﻓﺮﺿﻴﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳ‪‬ﻔﺮﺽ‬ ‫ﻗﻂ‪ ،‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺻﺮﻳﺢ ﰲ ﻧﻔﻰ ﺍﺳﺘﻤﺮﺍﺭ ﻭﺟﻮﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﻵﻥ ﻏ ‪‬ﲑ‬ ‫ﺴ ‪‬ﺦ‬ ‫ﻭﺍﺟﺐ‪ ،‬ﻭﻻ ﻳﻨﻔﻰ ﻭﺟﻮﺑﹰﺎ ﻣﺘﻘﺪﻣﹰﺎ ﻣﻨﺴﻮﺧﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳝﺘِﻨ ‪‬ﻊ ﺃﻥ ﻳﻘﺎﻝ ﳌﺎ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎً‪ ،‬ﻭﻧ‪ِ ‬‬ ‫ﻭﺟﻮﺑ‪‬ﻪ‪ :‬ﺇﻥ ﺍﻟﻠﱠﻪ ﱂ ﻳﻜﺘﺒ‪‬ﻪ ﻋﻠﻴﻨﺎ‪.‬‬ ‫ﻭﺟﻮﺍﺏ ﺛﺎﻥ‪ :‬ﺃﻥ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻰ ﻋﺎﻣﹰﺎ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻰ ﻭﺍﳊﺎﺿﺮ‪ ،‬ﻓﻴ‪‬ﺨﺺ‬ ‫ﺑﺄﺩﻟﺔ ﺍﻟﻮﺟﻮﺏ ﰲ ﺍﳌﺎﺿﻰ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻨﻔﻰ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻭﺟﻮﺍﺏ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ج‪ ،‬ﺇﳕﺎ ﻧﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﻓﺮﺿ‪‬ﻪ ﻭﻭﺟﻮﺑ‪‬ﻪ ﻣﺴﺘﻔﺎﺩﹰﺍ ﻣﻦ ﺟﻬﺔ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺪﻝﱡ ﻋﻠﻰ ﻫﺬﺍ ﻗﻮﻟﻪ‪) :‬ﺇﻥ ﺍﻟﻠﱠﻪ ﱂ ﻳﻜﺘﺒﻪ ﻋﻠﻴﻨﺎ(‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻰ ﺍﻟﻮﺟﻮﺏ ﺑﻐﲑ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻯ ﻛﺘﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻫﻮ ﻣﺎ ﺃﺧﱪﻫﻢ ﺑﺄﻧﻪ ﻛﺘﺒﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻘﻮﻟﻪ‬ ‫ﺼﻴ‪‬ﺎ ‪‬ﻡ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٨٣ :‬ﻓﺄﺧﱪ ج ﺃﻥ ﺻﻮ ‪‬ﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﱂ ﻳﻜﻦ‬ ‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ‪ ‬ﺍﻟ ‪‬‬ ‫ﺗﻌﺎﱃ‪﴿:‬ﻛﹸِﺘ ‪‬‬ ‫ﻼ ﰲ ﻫﺬﺍ ﺍﳌﻜﺘﻮﺏ ﺍﻟﺬﻯ ﻛﺘﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ ﺩﻓﻌﹰﺎ ﻟﺘﻮﻫﻢ ﻣ‪‬ﻦ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﺩﺍﺧﻞ ﻓﻴﻤﺎ ﻛﺘﺒﻪ‬ ‫ﺩﺍﺧ ﹰ‬ ‫ﲔ ﺍﻷﻣﺮ ﺍﻟﺴﺎﺑ ِﻖ ﺑﺼﻴﺎﻣﻪ ﺍﻟﺬﻯ ﺻﺎﺭ ﻣﻨﺴﻮﺧﹰﺎ ‪‬ﺬﺍ‬ ‫ﺾ ﺑﲔ ﻫﺬﺍ‪ ،‬ﻭﺑ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻼ ﺗﻨﺎﻗ ‪‬‬ ‫ﺍﻟﺼﻴﺎﻡ ﺍﳌﻜﺘﻮﺏ‪ ،‬ﻳﻮﺿ‪‬ﺢ ﻫﺬﺍ ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺇﳕﺎ ﲰﻊ ﻫﺬﺍ ﻣﻨﻪ ﺑﻌﺪ ﻓﺘﺢ ﻣﻜﺔ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺭ ﻓﺮﺽ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻧﺴﺦ ﻭﺟﻮﺏ ﻋﺎﺷﻮﺭﺍﺀ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﺃﻣﺮﻩ ﺑﺼﻴﺎﻣﻪ‪ ،‬ﻭﺍﻟﻨﺪﺍﺀ ﺑﺬﻟﻚ‪،‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٦٠‬‬


‫‪٤٤‬‬ ‫ﻭﺑﺎﻹﻣﺴﺎﻙ ﳌﻦ ﺃﻛﻞ‪ ،‬ﺷ ِﻬﺪ‪‬ﻭﺍ ﺫﻟﻚ ﻗﺒﻞ ﻓﺮﺽ ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﻣﻘ ‪‬ﺪﻣِﻪ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻓﺮﺽ‬ ‫ﺭﻣﻀﺎﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳍﺠﺮﺓ‪ ،‬ﹶﻓﺘ‪‬ﻮﰱ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﺪ ﺻﺎﻡ ﺗﺴ ‪‬ﻊ‬ ‫ﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻣ‪‬ﻦ ﺷﻬﺪ‬ ‫ﺭﻣﻀﺎﻧﺎﺕ‪ ،‬ﻓﻤ‪‬ﻦ ﺷﻬﺪ ﺍﻷﻣﺮ ﺑﺼﻴﺎﻣﻪ‪ ،‬ﺷﻬﺪﻩ ﻗﺒﻞ ﻧﺰﻭﻝ ﻓﺮ ِ‬ ‫ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻋﺪﻡ ﻓﺮﺿﻪ‪ ،‬ﺷﻬِﺪﻩ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﺑﻌﺪ ﻓﺮﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﻥ ﱂ ﻳ‪‬ﺴﻠﻚ ﻫﺬﺍ‬ ‫ﺚ ﺍﻟﺒﺎﺏ ﻭﺍﺿﻄﺮﺑﺖ‪.‬‬ ‫ﺍﳌﺴﻠﻚ‪ ،‬ﺗﻨﺎﻗﻀﺖ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﺖ ﺍﻟﻨﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﻗﺪ ﻗﺎﻝ‪) :‬ﻻ ﺻِﻴﺎ ‪‬ﻡ‬ ‫ﺼ ﹾﻞ ﺗﺒﻴﻴ ‪‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻓﺮﺿﹰﺎ ﻭﱂ ﳛ ‪‬‬ ‫ﻒ ﻓﻴﻪ‪ :‬ﻫﻞ ﻫﻮ ﻣِﻦ‬ ‫ﺖ ﺍﻟﺼ‪‬ﻴﺎ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠﻴ‪‬ﻞ(؟)‪ (١‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳐﺘﻠ ‪‬‬ ‫ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ﻳ‪ِ‬ﺒ‪‬ﻴ ِ‬ ‫ﺚ ﺣﻔﺼﺔ‪ :‬ﻓﺄﻭﻗﻔﻪ ﻋﻠﻴﻬﺎ ﻣﻌﻤﺮ‪،‬‬ ‫ﻛﻼﻡ ﺍﻟﻨﱮ ج‪ ،‬ﺃﻭ ِﻣ ‪‬ﻦ ﻗﻮ ِﻝ ﺣﻔﺼ ﹶﺔ ﻭﻋﺎﺋﺸﺔ؟ ﻓﺄﹶﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﻳﻠﻰ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻭﺭﻓﻌﻪ ﺑﻌﻀ‪‬ﻬﻢ‬ ‫ﻭﺍﻟﺰﻫﺮﻯ‪ ،‬ﻭﺳﻔﻴﺎ ﹸﻥ ﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬ﻭﻳﻮﻧ ‪‬‬ ‫ﻑ ﺃﺻﺢ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻭﻗﺪ ﺭﻭﺍﻩ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﺚ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﳌﻮﻗﻮ ‪‬‬ ‫ﻭﺃﻛﺜﺮ ﺃﻫ ِﻞ ﺍﳊﺪﻳ ِ‬ ‫ﻗﻮﻟﹶﻪ‪ ،‬ﻭﻫﻮ ﺃﺻﺢ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﻳ‪‬ﺼﺤﺢ ﺭﻓﻌ‪‬ﻪ ﻟﺜﻘﺔ ﺭﺍﻓﻌﻪ ﻭﻋﺪﺍﻟﺘﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﻳﻀﹰﺎ‪:‬‬ ‫ﺭﻭﻯ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﺎﹰ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﰲ ﺗﺼﺤﻴﺢ ﺭﻓﻌﻪ‪ .‬ﻓﺈﻥ ﱂ ﻳﺜﺒﺖ ﺭﻓﻌ‪‬ﻪ‪ ،‬ﻓﻼ ﻛﻼﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﺛﺒﺖ ﺭﻓﻌ‪‬ﻪ‪ ،‬ﻓﻤﻌﻠﻮ ‪‬ﻡ ﺃﻥ ﻫﺬﺍ ﺇﳕﺎ ﻗﺎﻟﻪ ﺑﻌﺪ ﻓﺮﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻣﺘﺄﺧﺮ ﻋﻦ ﺍﻷﻣﺮ ﺑﺼﻴﺎﻡ‬ ‫ﻳﻮ ِﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺫﻟﻚ ﲡﺪﻳ ‪‬ﺪ ﺣﻜﻢ ﻭﺍﺟﺐ ﻭﻫﻮ ﺍﻟﺘﺒﻴﻴﺖ‪ ،‬ﻭﻟﻴﺲ ﻧﺴﺨﹰﺎ ﳊﻜﻢ ﺛﺎﺑﺖ‬ ‫ﲞﻄﺎﺏ‪ ،‬ﻓﺈﺟﺰﺍﺀ ﺻﻴﺎﻡ ﻳﻮ ِﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻛﺎﻥ ﻗﺒﻞ ﻓﺮﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﺒﻞ‬ ‫ﺏ ﺻﻮﻣِﻪ ﺑﺮﻣﻀﺎﻥ‪ ،‬ﻭﲡﺪﺩ ﻭﺟﻮﺏ ﺍﻟﺘﺒﻴﻴﺖ‪ ،‬ﻓﻬﺬﻩ‬ ‫ﺴ ‪‬ﺦ ‪‬ﻭﺟ‪‬ﻮ ‪‬‬ ‫ﻓﺮﺽ ﺍﻟﺘﺒﻴﻴﺖ ﻣِﻦ ﺍﻟﻠﻴﻞِ‪ ،‬ﱠﰒ ﻧ‪ِ ‬‬ ‫ﻃﺮﻳﻘﺔ‪.‬‬ ‫ﻭﻃﺮﻳﻘﺔ ﺛﺎﻧﻴﺔ ﻫﻰ ﻃﺮﻳﻘ ﹸﺔ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ‪ :‬ﺃﻥ ﻭﺟﻮﺏ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‬ ‫ﺗﻀﻤ‪‬ﻦ ﺃﻣﺮﻳﻦ‪ :‬ﻭﺟﻮ ‪‬‬ ‫ﲔ‬ ‫ﺏ ﺻﻮ ِﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺇﺟﺰﺍﺀ ﺻﻮﻣِﻪ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﰒ ‪‬ﻧﺴِﺦ ﺗﻌﻴ ‪‬‬ ‫ﺍﻟﻮﺍﺟﺐ ﺑﻮﺍﺟﺐ ﺁﺧﺮ‪ ،‬ﻓﺒﻘﻰ ﺣﻜﻢ ﺍﻹﺟﺰﺍﺀ ﺑﻨﻴ ٍﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻏﲑ ﻣﻨﺴﻮﺥ‪.‬‬ ‫ﻭﻃﺮﻳﻘﺔ ﺛﺎﻟﺜﺔ‪ :‬ﻭﻫﻰ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺗﺎﺑﻊ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﻭﺟﻮﺏ ﻋﺎﺷﻮﺭﺍﺀ ﺇﳕﺎ ﻋ‪ِ‬ﻠ ‪‬ﻢ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫ﺖ ﳑﻜﻨﺎﹰ‪ ،‬ﻓﺎﻟﻨﻴ ﹸﺔ ﻭﺟﺒﺖ ﻭﻗﺖ ﲡ ‪‬ﺪ ِﺩ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ‬ ‫ﻭﺣﻴﻨﺌﺬ ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﺘﺒﻴﻴ ‪‬‬ ‫ﺗﻜﻠﻴﻔﹰﺎ ﲟﺎ ﻻ ﻳ‪‬ﻄﺎﻕ ﻭﻫﻮ ﳑﺘﻨﻊ‪ .‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺒﻴﻨ ﹸﺔ ﺑﺎﻟﺮﺅﻳﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﺃﺟﺰﺃ ﺻﻮﻣﻪ ﺑﻨﻴﺔ ﻣﻘﺎﺭِﻧﺔ ﻟﻠﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺏ‪ ،‬ﻭﺃﺻﻠﹸﻪ ﺻﻮ ‪‬ﻡ ﻳﻮ ِﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٥٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٩٦/٤‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٣٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪،(١٧٠٠‬‬ ‫ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٧ ،٦/٢‬ﻭﺃﲪﺪ )‪ ،(٢٨٧/٦‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪ ،(٢٣٤‬ﻭﺍﻟﻄﺤﺎﻭﻱ ﺹ)‪.(٣٢٥‬‬


‫‪٤٥‬‬ ‫ﺷﻴﺨﻨﺎ‪ ،‬ﻭﻫﻰ ﻛﻤﺎ ﺗﺮﺍﻫﺎ ﺃﺻ ‪‬ﺢ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﺃﻗﺮﺑ‪‬ﻬﺎ ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﺃﹸﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ‪،‬‬ ‫ﻭﻋﻠﻴﻬﺎ ‪‬ﺗ ‪‬ﺪﻝﱡ ﺍﻷﺣﺎﺩﻳﺚﹸ‪ ،‬ﻭﳚﺘ ِﻤﻊ‪ ‬ﴰﻠﹸﻬﺎ ﺍﻟﺬﻯ ﻳ‪‬ﻈﻦ ﺗﻔﺮﻗﻪ‪ ،‬ﻭﻳ‪‬ﺘﺨﻠﺺ ﻣﻦ ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ‬ ‫ﺑﻐﲑ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻏﲑ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻻ ‪‬ﺑﺪ‪ ‬ﻓﻴﻪ ﻣﻦ ﳐﺎﻟﻔﺔ ﻗﺎﻋﺪﺓ ﻣِﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻭ ﳐﺎﻟﻔﺔ‬ ‫ﱮ ج ﱂ ﻳﺄﻣﺮ ﺃﻫﻞ ﻗﹸﺒﺎﺀ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻼﺓ ﺍﻟﱴ ﺻﻠﱠﻮﺍ ﺑﻌﻀﻬﺎ ﺇﱃ‬ ‫ﺑﻌﺾ ﺍﻵﺛﺎﺭ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﺽ‬ ‫ﺏ ﻓﺮ ِ‬ ‫ﺏ ﺍﻟﺘﺤﻮﻝ‪ ،‬ﻓﻜﺬﻟﻚ ﻣ‪‬ﻦ ﱂ ﻳﺒﻠﻐﻪ ﻭﺟﻮ ‪‬‬ ‫ﺍﻟ ِﻘﺒ‪‬ﻠﺔ ﺍﳌﻨﺴﻮﺧﺔ ﺇﺫ ﱂ ﻳﺒﻠﹸﻐﻬﻢ ﻭﺟﻮ ‪‬‬ ‫ﺍﻟﺼﻮﻡ‪ ،‬ﺃﻭ ﱂ ﻳﺘﻤﻜﻦ ﻣِﻦ ﺍﻟﻌﻠﻢ ﺑﺴﺒﺐ ﻭﺟﻮﺑﻪ‪ ،‬ﱂ ﻳ‪‬ﺆﻣﺮ ﺑﺎﻟﻘﻀﺎﺀ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺗﺮﻙ‬ ‫ﺏ ﺍﻟﺘﺒﻴﻴﺖ ﺗﺎﺑﻊ ﻟﻠﻌﻠﻢ ﺑﻮﺟﻮﺏ ﺍﳌﺒﻴ‪‬ﺖ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ‪.‬‬ ‫ﺖ ﺍﻟﻮﺍ ِﺟﺐ‪ ،‬ﺇﺫ ﻭﺟﻮ ‪‬‬ ‫ﺍﻟﺘﺒﻴﻴ ‪‬‬ ‫ﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘ ﹶﺔ ﺃﺻ ‪‬ﺢ ﻣِﻦ ﻃﺮﻳﻘﺔ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺮﺿﺎﹰ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻭﻻ ﺭﻳ ‪‬‬ ‫ﺖ ﻣﺘﻌﻠﻘﺎﺗ‪‬ﻪ‪ ،‬ﻭﻣﻦ ﻣﺘﻌﻠﻘﺎﺗﻪ‬ ‫ﺨ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺴ ‪‬ﺦ ﺍﳊﻜ ‪‬ﻢ ﺑﻮﺟﻮﺑﻪ‪ ،‬ﻓﻨ‪ِ ‬‬ ‫ﻳ‪‬ﺠﺰﺉ ﺻﻴﺎﻣ‪‬ﻪ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﰒ ﻧ‪ِ ‬‬ ‫ﺇﺟﺰﺍﺀ ﺻﻴﺎﻣِﻪ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻷﻥ ﻣﺘﻌﻠﻘﺎﺗﻪ ﺗﺎﺑﻌﺔ ﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﺯﺍﻝ ﺍﳌﺘﺒﻮﻉ‪ ،‬ﺯﺍﻟﺖ ﺗﻮﺍﺑﻌ‪‬ﻪ‬ ‫ﺹ ﻫﺬﺍ‬ ‫ﻭﺗﻌﻠﻘﺎﺗ‪‬ﻪ‪ ،‬ﻓﺈﻥ ﺇﺟﺰﺍﺀ ﺍﻟﺼﻮﻡ ﺍﻟﻮﺍﺟﺐ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﱂ ﻳﻜﻦ ﻣﻦ ﻣﺘﻌﻠﻘﺎﺕ ﺧﺼﻮ ِ‬ ‫ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻞ ﻣﻦ ﻣﺘﻌﻠﱢﻘﺎﺕ ﺍﻟﺼﻮ ِﻡ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺍﻟﺼﻮ ‪‬ﻡ ﺍﻟﻮﺍﺟﺐ ﱂ ‪‬ﻳ ‪‬ﺰﻝﹾ‪ ،‬ﻭﺇﳕﺎ ﺯﺍﻝ ﺗﻌﻴﻴﻨﻪ‪،‬‬ ‫ﻓ‪‬ﻨﻘِﻞ ﻣﻦ ﳏﻞ ﺇﱃ ﳏﻞ‪ ،‬ﻭﺍﻹﺟﺰﺍﺀ ﺑﻨﻴ ٍﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻭﻋﺪﻣِﻪ ﻣﻦ ﺗﻮﺍﺑﻊ ﺃﺻﻞ ﺍﻟﺼﻮﻡ ﻻ ﺗﻌﻴﻴﻨﻪ‪.‬‬ ‫ﻭﺃﺻ ‪‬ﺢ ﻣِﻦ ﻃﺮﻳﻘﺔ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﱂ ﻳﻜﻦ ﻭﺍﺟﺒﹰﺎ ﻗﻂ‪ ،‬ﻷﻧﻪ ﻗﺪ‬ ‫ﺛﺒﺖ ﺍﻷﻣ ‪‬ﺮ ﺑﻪ‪ ،‬ﻭﺗﺄﻛﻴ ‪‬ﺪ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺪﺍﺀ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺗﺄﻛﻴﺪﻩ ﺑﺎﻷﻣﺮ ﳌﻦ ﻛﺎﻥ ﺃﻛﻞ‬ ‫ﺽ‬ ‫ﺑﺎﻹﻣﺴﺎﻙ‪ ،‬ﻭﻛﻞﱡ ﻫﺬﺍ ﻇﺎﻫﺮ‪ ،‬ﻗﻮﻯ ﰲ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺇﻧﻪ ﳌﺎ ﻓﹸ ِﺮ ‪‬‬ ‫ﺭﻣﻀﺎﻥ ﺗ‪ِ ‬ﺮ ‪‬ﻙ ﻋﺎﺷﻮﺭﺍﺀ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﺳﺘﺤﺒﺎﺑﻪ ﱂ ﻳ‪‬ﺘﺮﻙ ﺑﺎﻷﺩﻟﺔ ﺍﻟﱴ ﺗﻘﺪ‪‬ﻣﺖ ﻭﻏﲑﻫﺎ‪،‬‬ ‫ﻓﻴﺘﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﺮﻭ ‪‬ﻙ ﻭﺟﻮﺑﻪ‪ ،‬ﻓﻬﺬﻩ ﲬﺲ ﻃﺮﻕ ﻟﻠﻨﺎﺱ ﰲ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺖ ﺇﱃ ﻗﹶﺎِﺑ ٍﻞ َﻷﺻ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻭﻫﻮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ‪) :‬ﻟﺌِﻦ ‪‬ﺑﻘِﻴ ‪‬‬ ‫ﺍﻟﺘ‪‬ﺎ ِﺳ ‪‬ﻊ(‪ ،‬ﻭﺃﻧﻪ ﺗﻮﰱ ﻗﺒﻞ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ‪ ،‬ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻳﺼﻮﻡ‬ ‫ﺍﻟﺘﺎﺳﻊ‪ ،‬ﻓﺎﺑﻦ ﻋﺒﺎﺱ ﺭﻭﻯ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﺻ ‪‬ﺢ ﻋﻨﻪ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻻ ﺗﻨﺎﰱ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﺫ ﻣﻦ‬ ‫ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺼﻮ ‪‬ﻡ ﺍﻟﺘﺎ ِﺳﻊ‪ ،‬ﻭﳜﱪ ﺃﻧﻪ ﺇﻥ ﺑﻘﻰ ﺇﱃ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﺻﺎﻣﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‬ ‫ﺼ ‪‬ﺢ ﺍﻹﺧﺒﺎﺭﻋﻦ ﺫﻟﻚ ﻣﻘﻴﺪﺍﹰ‪ ،‬ﺃﻯ‪:‬‬ ‫ﺃﺧﱪ ﻋﻦ ﻓﻌﻠﻪ ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﻣﺎ ﻋﺰﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﻋﺪ ﺑﻪ‪ ،‬ﻭﻳ ِ‬ ‫ﻛﺬﻟﻚ ﻛﺎﻥ ﻳﻔﻌﻞ ﻟﻮ ﺑﻘﻰ‪ ،‬ﻭﻣﻄﻠﻘﹰﺎ ﺇﺫﺍ ﻋﻠﻢ ﺍﳊﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻟﲔ‪،‬‬ ‫ﻓﻼ ﺗﻨﺎﰱ ﺑﲔ ﺍﳋﱪﻳﻦ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﳋﺎﻣﺲ‪ :‬ﻓﻘﺪ ﺗﻘ ‪‬ﺪﻡ ﺟﻮﺍﺑﻪ ﲟﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﻋ ‪‬ﺪ ‪‬ﺩ ﻭﺃﺻﺒﺢ ﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ ﺻﺎﺋﻤﹰﺎ‪.‬‬



‫‪٤٧‬‬ ‫ﻭﺻﺢ ﻋﻨﻪ ﺃﻥ)ﺻﻴﺎﻣِﻪ ﻳ‪‬ﻜﻔﱢ ‪‬ﺮ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿِﻴ ﹶﺔ ﻭﺍﻟﺒ‪‬ﺎﻗِﻴ ﹶﺔ( ﺫﻛﺮﻩ ﻣﺴﻠﻢ)‪.(١‬‬ ‫ﻭﻗﺪ ﺫﹸﻛﺮ ﻟِﻔﻄﺮﻩ ﺑﻌﺮﻓﺔ ِﻋﺪ‪ ‬ﹸﺓ ﺣِﻜ ٍﻢ‪.‬‬ ‫ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻔِﻄ ‪‬ﺮ ﰲ ﺍﻟﺴﻔﺮ ﺃﻓﻀ ﹸﻞ ﰲ ﻓﺮﺽ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﻔﻠﻪ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﻟﻴﻮ ‪‬ﻡ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻗﺪ ﻧ‪‬ﻬﻰ ﻋﻦ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺼ‪‬ـﻮﻡ‪ ،‬ﻓﺄﺣﺐ ﺃﻥ‬ ‫ﻳﺮﻯ ﺍﻟﻨﺎ ‪‬‬ ‫ﺱ ﻓﻄﺮﻩ ﻓﻴﻪ ﺗﺄﻛﻴﺪﹰﺍ ﻟﻨﻬﻴﻪ ﻋﻦ ﲣﺼﻴﺼﻪ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﻮﻣ‪‬ﻪ ﻟﻜﻮﻧﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬ ‫ﻋﺮﻓﺔ ﻻ ﻳﻮﻡ ﲨﻌﺔ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻳﺴﻠﹸﻚ ﻣﺴﻠﻜﹰﺎ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﻮ ‪‬ﻡ ﻋﻴﺪ ﻷﻫﻞ‬ ‫ﺺ ﲟﻦ ﺑﻌﺮﻓﺔ‬ ‫ﻋﺮﻓﺔ ﻻﺟﺘﻤﺎﻋﻬﻢ ﻓﻴﻪ‪ ،‬ﻛﺎﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺟﺘﻤﺎﻉ ﳜﺘ ‪‬‬ ‫ﺩﻭﻥ ﺃﻫﻞ ﺍﻵﻓﺎﻕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻨﱮ ج ﺇﱃ ﻫﺬﺍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ‪:‬‬ ‫ﺤﺮِ‪ ،‬ﻭﺃﻳ‪‬ﺎﻡ ِﻣﻨ‪‬ﻰ‪ ،‬ﻋِﻴ ‪‬ﺪﻧ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻹﺳ‪‬ﻼ ِﻡ()‪ .(٢‬ﻭﻣﻌﻠﻮﻡ‪ :‬ﺃﻥ ﻛﻮﻧﻪ ﻋﻴﺪﺍﹰ‪،‬‬ ‫)‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﻋ ‪‬ﺮﹶﻓﺔﹶ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻫﻮ ﻷﻫﻞ ﺫﻟﻚ ﺍﳉﻤﻊ‪ ،‬ﻻﺟﺘﻤﺎﻋﻬﻢ ﻓﻴﻪ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺣﻜﻢ ﺻﻮم اﻟﺴﺒﺖ واﻷﺣﺪ واﻟﺠﻤﻌﺔ‬

‫ﺼﺪ‪ ‬ﺑﺬﻟﻚ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺖ ﻭﺍﻷﺣﺪ ﻛﺜﲑﺍﹰ‪ ،‬ﻳﻘ ِ‬ ‫ﻭﻗﺪ ﺭ‪‬ﻭﻯ ﺃﻧﻪ ج‪ :‬ﻛﺎﻥ ﻳﺼﻮ ‪‬ﻡ ﺍﻟﺴﺒ ‪‬‬ ‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻛﻤﺎ ﰲ ﺍﳌﺴﻨﺪ‪ ،‬ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ‪ ،‬ﻋﻦ ﻛﹸﺮﻳﺐ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺃﺭﺳﻠﲎ ﺍﺑ ‪‬ﻦ‬ ‫ﻯ ﺍﻷﻳ‪‬ﺎ ِﻡ ﻛﹶﺎ ﹶﻥ‬ ‫ﱮ ج ﺇﱃ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ ﺃﺳﺄﳍﺎ؟ ﺃ ‪‬‬ ‫ﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨ ‪‬‬ ‫ﻋﺒﺎﺱ ﺭﺿ ‪‬ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻧﺎ ‪‬‬ ‫ﺸ ِﺮﻛِﲔ‪،‬‬ ‫ﱮ ج ﺃﻛﺜﹶﺮﻫﺎ ﺻِﻴﺎﻣﺎﹰ؟ ﻗﺎﻟﺖ‪ :‬ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪ ،‬ﻭﻳﻘﻮﻝ‪) :‬ﺇ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﻋِﻴ ‪‬ﺪ ﻟﻠﻤ‪ ‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﹶﻓﺄﹶﻧﺎ ﹸﺃ ِﺣﺐ‪ ‬ﹶﺃ ﹾﻥ ﹸﺃﺧ‪‬ﺎِﻟ ﹶﻔﻬ‪‬ﻢ()‪.(٣‬‬ ‫ﻭﰱ ﺻﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻈﺮ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪،‬‬ ‫ﺾ ﺣﺪﻳﺜﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﻋﺒﺪ ﺍﳊﻖ ﰲ )ﺃﺣﻜﺎﻣﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺟﺮﻳﺞ‪،‬‬ ‫ﻭﻗﺪ ﺍﺳﺘ‪‬ﻨ ِﻜ ‪‬ﺮ ﺑﻌ ‪‬‬ ‫ﻋﻦ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﻋﻤ‪‬ﻪ ﺍﻟﻔﻀﻞ‪ :‬ﺯﺍﺭ ﺍﻟﻨﱮ ج ﻋﺒﺎﺳﹰﺎ ﰲ ﺑﺎﺩﻳﺔ ﻟﻨﺎ‪ .‬ﰒ‬ ‫ﻗﺎﻝ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ‪ :‬ﻫﻮ ﻛﻤﺎ ﺫﻛﺮ ﺿﻌﻴﻒ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﺣﺎﻝ ﳏﻤﺪ ﺑﻦ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٦٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٧٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤١٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٥٢/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣٢٤ ،٣٢٣/٦‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢١٦٧‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٩٤١‬ﻭﺍﳊﺎﻛﻢ‬ ‫)‪ ،(٤٣٦/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣١٣/٤‬‬


‫‪٤٨‬‬ ‫ﻋﻤﺮ‪ ،‬ﻭﺫﻛﺮ ﺣﺪﻳﺜﻪ ﻫﺬﺍ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﰲ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺳﻜﺖ ﻋﻨﻪ‬ ‫ﻋﺒﺪ ﺍﳊﻖ ﻣﺼﺤﺤﹰﺎ ﻟﻪ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﻫﺬﺍ‪ ،‬ﻻ ﻳ‪‬ﻌﺮﻑ ﺣﺎﻟﻪ‪ ،‬ﻭﻳﺮﻭﻳﻪ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‬ ‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﺃﻳﻀﹰﺎ ﺣﺎﻟﻪ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﺃﺭﺍﻩ ﺣﺴ‪‬ﻨﹰﺎ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺑ‪‬ﺴﺮ ﺍﻟﺴ‪‬ﻠﻤﻰ‪ ،‬ﻋﻦ ﺃﺧﺘﻪ‬ ‫ﺽ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ‬ ‫ﺖ ﺇ ﱠﻻ ﻓﻴﻤﺎ ﺍﻓﺘ‪ِ ‬ﺮ ‪‬‬ ‫ﺴ‪‬ﺒ ِ‬ ‫ﺼﻤ‪‬ﺎﺀ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﻳﻮ‪‬ﻡ ﺍﻟ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﻀﻐ‪‬ﻪ()‪.(١‬‬ ‫ﺠ ‪‬ﺮ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻤ ‪‬‬ ‫‪‬ﻳﺠِﺪ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﺇ ﱠﻻ ﻟِﺤﺎ َﺀ ِﻋ‪‬ﻨ‪‬ﺒ ٍﺔ ﹶﺃ ‪‬ﻭ ﻋ‪‬ﻮ ‪‬ﺩ ‪‬ﺷ ‪‬‬ ‫ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ‪ .‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﻫﺬﺍ ﻛﺬﺏ‪ ،‬ﻳﺮﻳﺪ‬ ‫ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺑ‪‬ﺴﺮ‪ ،‬ﺫﻛﺮﻩ ﻋﻨﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻨﺴﻮﺥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ‪ :‬ﻫﻮ ﺣﺪﻳﺚ ﻣﻀ ﹶﻄﺮِﺏ‪ ،‬ﻭﻗﺎﻝ ﲨﺎﻋﺔ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻻ ﺗﻌﺎﺭ‪‬ﺽ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺪﻳﺚ ﺃ ‪‬ﻡ ﺳﻠﻤﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺻﻮﻣﻪ ﺇﳕﺎ ﻫﻮ ﻋﻦ‬ ‫ﺇﻓﺮﺍﺩﻩ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﺗﺮﺟﻢ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﺎﺏ ﺍﻟﻨﻬﻰ ﺃﻥ ﻳ‪‬ﺨﺺ ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ ﺑﺎﻟﺼﻮﻡ‪،‬‬ ‫ﺚ ﺻِﻴﺎﻣﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﻊ ﻳﻮﻡ ﺍﻷﺣﺪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻧﻈ ‪‬ﲑ ﻫﺬﺍ ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺇﻓﺮﺍﺩ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﳉﻤﻌﺔ‬ ‫ﻭﺣﺪﻳ ﹸ‬ ‫)‪(٢‬‬ ‫ﺑﺎﻟﺼﻮﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻳ‪‬ﺼﻮ ‪‬ﻡ ﻳﻮﻣﹰﺎ ﻗﺒﻠﻪ ﺃﻭ ﻳﻮﻣﹰﺎ ﺑﻌﺪﻩ ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﺰﻭﻝ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻯ ﻇﻨﻪ ﻣ‪‬ﻦ‬ ‫ﻉ ﺗﻌﻈﻴﻢ ﻟﻪ‪ ،‬ﻓﻬﻮ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﺇﻥ ﺗﻀﻤﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺻﻮﻣﻪ ﻧﻮ ‪‬‬ ‫ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﺻﻮﻣﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻌﻈﻴﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﹸﺃﻓِﺮ ‪‬ﺩ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﳊﺪﻳﺚ ﱂ‬ ‫ﳚﺊ ﺑﺈﻓﺮﺍﺩﻩ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺻﺎﻣﻪ ﻣﻊ ﻏﲑﻩ‪ ،‬ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺗﻌﻈﻴ ‪‬ﻢ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﱂ ﻳﻜﻦ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺳﺮﺩ ﺍﻟﺼﻮﻡ ﻭﺻﻴﺎﻡ ﺍﻟﺪﻫﺮ‬ ‫ﻭﱂ ﻳﻜﻦ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﺳﺮ ‪‬ﺩ ﺍﻟﺼﻮﻡ ﻭﺻﻴﺎﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﺑﻞ ﻗﺪ ﻗﺎﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺻ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ‪‬ﺮ ﻻ‬ ‫ﺻ‪‬ﺎ ‪‬ﻡ ﻭﻻ ﹶﺃﻓﹾﻄﺮ()‪ .(٣‬ﻭﻟﻴﺲ ﻣﺮﺍﺩ‪‬ﻩ ‪‬ﺬﺍ ‪‬ﻣ ‪‬ﻦ ﺻﺎ ‪‬ﻡ ﺍﻷﻳﺎ ‪‬ﻡ ﺍﶈﺮ‪‬ﻣﺔ‪ ،‬ﻓﺈﻧﻪ ﺫﻛﺮ ﺫﻟﻚ ﺟﻮﺍﺑﹰﺎ ﳌﻦ‬ ‫ﺖ ‪‬ﻣ ‪‬ﻦ ﺻ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪﻫ‪‬ﺮ؟ ﻭﻻ ﻳ‪‬ﻘﺎﻝ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻓﻌﻞ ﺍﶈﺮ‪‬ﻡ‪ :‬ﻻ ﺻﺎ ‪‬ﻡ ﻭﻻ ﹶﺃﻓﹾﻄﺮ‪ ،‬ﻓﺈﻥ‬ ‫ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳ ‪‬‬ ‫ﻫﺬﺍ ﻳ‪‬ﺆﺫﻥ ﺑﺄﻧﻪ ﺳﻮﺍ ٌﺀ ِﻓ ﹾﻄﺮ‪‬ﻩ ﻭﺻﻮﻣ‪‬ﻪ ﻻ ‪‬ﻳﺜﹶﺎﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺎﻗﹶﺐ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ‪‬ﻣ ‪‬ﻦ ﻓﻌﻞ ﻣﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣٦٨/٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٤٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٢١‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪،(٢١٦٤‬‬ ‫ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٠٢/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٤٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٤/٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٧/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٠٥‬‬


‫‪٤٩‬‬ ‫ﺣ ‪‬ﺮﻡ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻣِﻦ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﺟﻮﺍﺑﹰﺎ ﻣﻄﺎﺑﻘﹰﺎ ﻟﻠﺴﺆﺍﻝ ﻋﻦ ﺍﶈﺮ‪‬ﻡ ﻣﻦ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﺃﻳﻀﹰﺎ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﻋﻨﺪ ﻣ‪‬ﻦ ﺍﺳﺘﺤﺐ ﺻﻮﻡ ﺍﻟﺪﻫﺮ ﻗﺪ ﻓﻌﻞ ﻣﺴﺘﺤﺒﹰﺎ ﻭﺣﺮﺍﻣﺎﹰ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﻗﺪ ﺻﺎﻡ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻳﺎﻡ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺍﺭﺗﻜﺐ ﳏﺮ‪‬ﻣﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻳﺎﻡ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﰱ ﻛ ﱟﻞ ﻣﻨﻬﻤﺎ ﻻ‬ ‫ﻳ‪‬ﻘﺎﻝ‪) :‬ﻻ ﺻ‪‬ﺎ ‪‬ﻡ ﻭﻻ ﹶﺃ ﹾﻓﻄﹶﺮ( ﻓﺘﱰﻳﻞ ﻗﻮﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ﻏﻠﻂ ﻇﺎﻫﺮ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﻳﺎﻡ ﺍﻟﺘﺤﺮﱘ ﻣﺴﺘﺜﻨﺎ ﹲﺓ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻏ ‪‬ﲑ ﻗﺎﺑﻠﺔ ﻟﻠﺼﻮﻡ ﺷﺮﻋﺎﹰ‪ ،‬ﻓﻬﻰ ﲟﱰﻟﺔ ﺍﻟﻠﻴﻞ‬ ‫ﺷﺮﻋﺎﹰ‪ ،‬ﻭﲟﱰﻟﺔ ﺃﻳ‪‬ﺎ ِﻡ ﺍﳊﻴﺾ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻟِﻴﺴﺄﻟﻮﻩ ﻋﻦ ﺻﻮﻣﻬﺎ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﻋﺪﻡ‬ ‫ﻗﺒﻮﳍﺎ ﻟﻠﺼﻮﻡ‪ ،‬ﻭﱂ ﻳﻜﻦ ِﻟﻴ‪‬ﺠﻴﺒﻬﻢ ﻟﻮ ﱂ ﻳﻌﻠﻤﻮﺍ ﺍﻟﺘﺤﺮﱘ ﺑﻘﻮﻟﻪ‪) :‬ﻻ ﺻ‪‬ﺎﻡ ﻭﻻ ﹶﺃ ﹾﻓﻄﹶﺮ(‪ ،‬ﻓﺈﻥ‬ ‫ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺑﻴﺎﻥ ﻟﻠﺘﺤﺮﱘ‪.‬‬ ‫ﺐ‬ ‫ﻓ ‪‬ﻬ ‪‬ﺪﻳ‪‬ﻪ ﺍﻟﺬﻯ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﺃﻥ ﺻﻴﺎ ‪‬ﻡ ﻳﻮﻡ‪ ،‬ﻭﻓِﻄ ‪‬ﺮ ﻳﻮ ٍﻡ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺻﻮﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺃﺣ ‪‬‬ ‫ﺇﱃ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺳﺮﺩ ﺻﻴﺎﻡ ﺍﻟﺪﻫﺮ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻜﺮﻭﻫﺎﹰ‪ ،‬ﻟﺰﻡ ﺃﺣ ‪‬ﺪ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‬ ‫ﺐ ﺇﱃ ﺍﻟﱠﻠﻪ ﻣﻦ ﺻﻮﻡ ﻳﻮﻡ ﻭﻓﻄﺮ ﻳﻮﻡ‪ ،‬ﻭﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﻷﻧﻪ ﺯﻳﺎﺩﺓ ﻋﻤﻞ‪،‬‬ ‫ﳑﺘﻨﻌﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺃﺣ ‪‬‬ ‫)‪(١‬‬ ‫ﺐ ﺍﻟﺼ‪‬ﻴﺎﻡ ﺇﱃ ﺍﻟﻠﱠ ِﻪ ﺻِﻴﺎﻡ‪ ‬ﺩﺍﻭ‪ ‬ﺩ( ‪ ،‬ﻭﺇﻧﻪ ﻻ‬ ‫ﻭﻫﺬﺍ ﻣﺮﺩﻭﺩ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪) :‬ﺇ ﱠﻥ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺎﻭﻳﹰﺎ ﻟﻪ ﰲ ﺍﻟﻔﻀﻞ ﻭﻫﻮ ﳑﺘﻨﻊ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺎﺣﹰﺎ‬ ‫ﺏ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻛﺮﺍﻫﺔ‪ ،‬ﻭﻫﺬﺍ ﳑﺘﻨﻊ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻫﺬﺍ ﺷﺄ ﹶﻥ‬ ‫ﻯ ﺍﻟﻄﺮﻓﲔ ﻻ ﺍﺳﺘﺤﺒﺎ ‪‬‬ ‫ﻣﺘﺴﺎﻭ ‪‬‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺑﻞ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺭﺍﺟﺤﺔﹰ‪ ،‬ﺃﻭ ﻣﺮﺟﻮﺣﺔ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﱮ ج‪ ) :‬ﻣ ‪‬ﻦ ﺻ‪‬ﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎﻥﹶ‪ ،‬ﻭﹶﺃ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻪ‪ِ ‬ﺳ‪‬ﺘ ﹶﺔ ﺃﻳ‪‬ﺎ ٍﻡ ِﻣ ‪‬ﻦ ‪‬ﺷﻮ‪‬ﺍﻝ‪،‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻚ ‪‬ﻳ ‪‬ﻌ ِﺪﻝﹸ‬ ‫ﻓﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ﺻ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ‪‬ﺮ()‪ .(٢‬ﻭﻗﺎﻝ ﻓﻴﻤﻦ ﺻﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻛﻞ ﺷﻬﺮ‪) :‬ﺇ ﱠﻥ ﺫِﻟ ‪‬‬ ‫ﺻ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ِﺮ()‪ ،(٣‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﺻﻮﻡ ﺍﻟﺪﻫﺮ ﺃﻓﻀ ﹸﻞ ﳑﺎ ﻋ‪ِ ‬ﺪ ﹶﻝ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﺃﻣ ‪‬ﺮ ﻣﻄﻠﻮﺏ‪،‬‬ ‫‪‬‬ ‫ﻭﺛﻮﺍﺑ‪‬ﻪ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺛﻮﺍﺏ ﺍﻟﺼﺎﺋﻤﲔ‪ ،‬ﺣﱴ ‪‬ﺷﺒ‪‬ﻪ ﺑﻪ ‪‬ﻣ ‪‬ﻦ ﺻﺎﻡ ﻫﺬﺍ ﺍﻟﺼﻴﺎﻡ‪.‬‬ ‫ﻼ ﻋﻦ ﺍﺳﺘﺤﺒﺎﺑﻪ‪،‬‬ ‫ﺲ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻷﻣﺮ ﺍﳌﻘﺪ‪‬ﺭ‪ ،‬ﻻ ﻳﻘﺘﻀﻰ ﺟﻮﺍﺯﻩ ﻓﻀ ﹰ‬ ‫ﻗﻴﻞ‪ :‬ﻧﻔ ‪‬‬ ‫ﻭﺇﳕﺎ ﻳﻘﺘﻀﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﻪ ﰲ ﺛﻮﺍﺑﻪ ﻟﻮ ﻛﺎﻥ ﻣﺴﺘﺤ‪‬ﺒﺎﹰ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻣِﻦ ﻧﻔﺲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺟﻌﻞ ﺻﻴﺎﻡ ﺛﻼﺛ ِﺔ ﺃﻳﺎ ٍﻡ ﻣﻦ ﻛﻞ ﺷﻬﺮ ﲟﱰﻟﺔ ﺻﻴﺎ ِﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﺇﺫ ﺍﳊﺴﻨ ﹸﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺏ ﻣ‪‬ﻦ ﺻﺎﻡ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﲔ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺣﺮﺍ ‪‬ﻡ ﻗﻄﻌﺎﹰ‪،‬‬ ‫ﻳﻘﺘﻀﻰ ﺃﻥ ﳛﺼ‪‬ﻞ ﻟﻪ ﺛﻮﺍ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٨٩)(١١٥٩‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١١٦٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٣٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٥٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧١٦‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٩٢/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٦٢)(١١٥٩‬‬


‫‪٥٠‬‬ ‫ﹶﻓﻌ‪ِ‬ﻠ ‪‬ﻢ ﺃ ﱠﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺣﺼﻮ ﹸﻝ ﻫﺬﺍ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻣﺸﺮﻭﻋﻴﺔ ﺻﻴﺎﻡ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﲔ ﻳﻮﻣﺎﹰ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﰲ ﺻﻴﺎﻡ ﺳﺘ ِﺔ ﺃﻳﺎﻡ ﻣﻦ ﺷﻮﺍﱠﻝ‪ ،‬ﺇﻧﻪ ‪‬ﻳ ‪‬ﻌ ِﺪﻝﹸ ﻣﻊ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺍﻟﺴﻨﺔ‪ ،‬ﰒ ﻗﺮﺃ‪:‬‬ ‫ﺸﺮ‪ ‬ﹶﺃ ‪‬ﻣﺜﹶﺎِﻟﻬ‪‬ﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ ،[١٦٠ :‬ﻓﻬﺬﺍ ﺻﻴﺎ ‪‬ﻡ ﺳﺘﺔ ﻭﺛﻼﺛﲔ ﻳﻮﻣﺎﹰ‪،‬‬ ‫ﺴ‪‬ﻨ ِﺔ ﹶﻓﹶﻠﻪ‪ ‬ﻋ ‪‬‬ ‫ﳊ‪‬‬ ‫﴿ ‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ﺑِﺎ ﹶ‬ ‫ﺗﻌﺪِﻝ ﺻِﻴﺎﻡ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﲔ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻫﻮ ﻏ ‪‬ﲑ ﺟﺎﺋﺰ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﺑﻞ ﻗﺪ ﳚ ﹸﺊ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﻓﻴﻤﺎ‬ ‫ﳝﺘﻨﻊ ﻓﻌ ﹸﻞ ﺍﳌﺸﺒ‪‬ﻪ ﺑﻪ ﻋﺎﺩﺓ‪ ،‬ﺑﻞ ﻳﺴﺘﺤﻴﻞﹸ‪ ،‬ﻭﺇﳕﺎ ﺷﺒ‪‬ﻪ ﺑﻪ ﻣ‪‬ﻦ ﻓﻌﻞ ﺫﻟﻚ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺇﻣﻜﺎﻧﻪ‪،‬‬ ‫ﻛﻘﻮﻟﻪ ﳌﻦ ﺳﺄﻟﻪ ﻋﻦ ﻋﻤﻞ ﻳﻌﺪِﻝ ﺍﳉﻬﺎﺩ‪) :‬ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺇﺫﺍ ﺧﺮﺝ ﺍ‪‬ﺎﻫ ‪‬ﺪ ﺃﻥ ﺗﻘﻮ ‪‬ﻡ ﻭﻻ‬ ‫‪‬ﺗ ﹾﻔﺘ‪‬ﺮ‪ ،‬ﻭﺃﻥ ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ﻭﻻ ﺗ‪ ‬ﹾﻔ ِﻄ ‪‬ﺮ(؟)‪ (١‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﳑﺘﻨﻊ ﻋﺎﺩﺓ‪ ،‬ﻛﺎﻣﺘﻨﺎﻉ ﺻﻮﻡ ﺛﻼﲦﺎﺋﺔ‬ ‫ﻭﺳﺘﲔ ﻳﻮﻣﹰﺎ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﻗﺪ ﺷﺒ‪‬ﻪ ﺍﻟﻌﻤ ﹶﻞ ﺍﻟﻔﺎﺿﻞ ﺑﻜﻞ ﻣﻨﻬﻤﺎ ﻳﺰﻳﺪ‪‬ﻩ ﻭﺿﻮﺣﹰﺎ‪ :‬ﺃ ﱠﻥ ﺃﺣﺐ ﺍﻟﻘﻴﺎﻡ‬ ‫ﺇﱃ ﺍﻟﻠﱠﻪ ﻗﻴﺎﻡ ﺩﺍﻭﺩ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ ﻣِﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﹸﻛﻠﱢﻪ ﺑﺼﺮﻳﺢ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻗﺪ ﻣﺜﱠﻞ‬ ‫‪‬ﻣ ‪‬ﻦ ﺻﻠﱠﻰ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﺼ‪‬ﺒﺢ ﰲ ﲨﺎﻋﺔ‪ ،‬ﲟﻦ ﻗﺎﻡ ﺍﻟﻠﻴﻞ ﻛﻠﱠﻪ)‪ .(٢‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪ ‬ﺣﺘ‪‬ﻰ‬ ‫ﺿ‪‬ﻴ ﹶﻘ ‪‬‬ ‫ﺗﻘﻮﻟﻮﻥ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ‪ ) :‬ﻣ ‪‬ﻦ ﺻ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ‪‬ﺮ ‪‬‬ ‫ﺾ ﹶﻛﻔﱠﻪ()‪ .(٣‬ﻭﻫﻮ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ؟‬ ‫ﺗﻜﻮ ﹶﻥ ﻫ ﹶﻜﺬﹶﺍ‪ ،‬ﻭﹶﻗ‪‬ﺒ ‪‬‬ ‫ﺖ ﻋﻠﻴﻪ ﺣﺼﺮﹰﺍ ﻟﻪ ﻓﻴﻬﺎ‪،‬‬ ‫ﺿ‪‬ﻴ ﹶﻘ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﻗﺪ ﺍﺧ‪‬ﺘﻠِﻒ ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ .‬ﻓﻘﻴﻞ‪ :‬‬ ‫ﻟﺘﺸﺪﻳﺪﻩ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﲪﻠﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺭﻏﺒﺘ ِﻪ ﻋﻦ ‪‬ﻫﺪ‪‬ﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻩ ﺃﻥ ﻏﲑ‪‬ﻩ‬ ‫ﺿﻴ‪‬ﻘﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﻓﻴﻬﺎ ﻣﻮﺿﻊ‪ ،‬ﻭﺭﺟ‪‬ﺤﺖ ﻫﺬﻩ‬ ‫ﺃﻓﻀﻞ ﻣﻨﻪ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺑﻞ ‪‬‬ ‫ﺍﻟﻄﺎﺋﻔﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺑﺄﻥ ﺍﻟﺼﺎﺋﻢ ﳌﺎ ﺿﻴ‪‬ﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺴﺎﻟﻚ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻃﺮﻗﻬﺎ ﺑﺎﻟﺼﻮﻡ‪،‬‬ ‫ﺿﻴ‪‬ﻖ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﻓﻴﻬﺎ ﻣﻜﺎﻥ‪ ،‬ﻷﻧﻪ ﺿﻴ‪‬ﻖ ﻃﺮﻗﻬﺎ ﻋﻨﻪ‪ ،‬ﻭﺭﺟ‪‬ﺤﺖ ﺍﻟﻄﺎﺋﻔ ﹸﺔ‬ ‫ﺖ ﻋﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ‬ ‫ﺿ‪‬ﻴ ﹶﻘ ‪‬‬ ‫ﺍﻷﻭﱃ ﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﺑﺄﻥ ﻗﺎﻟﺖ‪ :‬ﻟﻮ ﺃﺭﺍﺩ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻟﻘﺎﻝ ‪‬‬ ‫ﻳﻜﻮﻥ ﺇﻻ ﻭﻫﻮ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻮﺍﻓﻖ ﻷﺣﺎﺩﻳﺚ ﻛﺮﺍﻫﺔ ﺻﻮﻡ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺃﻥ‬ ‫ﻓﺎﻋﻠﻪ ﲟﱰﻟﺔ ﻣ‪‬ﻦ ﱂ ﻳﺼﻢ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺣﻜﻢ اﻟﻤﺘﻄﻮع ﻓﻲ اﻟﺼﻴﺎم إذا أﻓﻄﺮ‬

‫ﻭﻛﺎﻥ ج ﻳﺪﺧﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ﻓﻴﻘﻮﻝ‪ ) :‬ﻫ ﹾﻞ ِﻋ‪‬ﻨ ‪‬ﺪﻛﹸﻢ ‪‬ﺷ ‪‬ﻰ ٌﺀ(؟ ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪:‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣/٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٩/٦‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٦٥٦‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤١٤/٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٠٠/٤‬‬


‫‪٥١‬‬ ‫)ﺇﻧ‪‬ﻰ ﺇﺫﹰﺍ ﺻ‪‬ﺎﺋِﻢ(‪ ،‬ﻓﻴﻨﺸﺊ ﺍﻟﻨﻴﺔ ﻟﻠﺘﻄﻮﻉ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻳﻨﻮﻯ ﺻﻮﻡ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﰒ‬ ‫ﻳ‪ ‬ﹾﻔ ِﻄﺮ‪ ‬ﺑﻌﺪ‪ ،‬ﺃﺧﱪﺕ ﻋﻨﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ‪‬ﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪،‬‬ ‫ﺖ ﺃﻧﺎ‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺴﺎﺋﻰ)‪ .(١‬ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﰲ ﺍﻟﺴﻨﻦ ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﻛﻨ ‪‬‬ ‫ﻭﺣﻔﺼ ﹸﺔ ﺻﺎﺋﻤﺘﲔ‪ ،‬ﹶﻓ ‪‬ﻌﺮ‪‬ﺽ ﻟﻨﺎ ﻃﻌﺎ ‪‬ﻡ ﺍﺷﺘﻬﻴﻨﺎﻩ‪ ،‬ﹶﻓﹶﺄ ﹶﻛ ﹾﻠﻨ‪‬ﺎ ﻣِﻨﻪ‪ ،‬ﻓﺠﺎﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﹶﻓ‪‬ﺒ ‪‬ﺪ ‪‬ﺭﺗ‪‬ﲎ‬ ‫ﺽ ﻟﻨﺎ‬ ‫ﺼﺔﹸ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﺑ‪‬ﻨ ﹶﺔ ﹶﺃﺑِﻴﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﺻ‪‬ﺎِﺋ ‪‬ﻤ‪‬ﺘﻴ‪‬ﻦ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﺇﻟﻴﻪ ‪‬ﺣ ﹾﻔ ‪‬‬ ‫ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﺷﺘﻬﻴﻨﺎﻩ‪ ،‬ﹶﻓﹶﺄ ﹶﻛ ﹾﻠﻨ‪‬ﺎ ِﻣﻨ‪‬ﻪ ﻓﻘﺎﻝ‪) :‬ﺍ ﹾﻗﻀِﻴﺎ ‪‬ﻳﻮ‪‬ﻣﹰﺎ ‪‬ﻣﻜﹶﺎ‪‬ﻧﻪ‪ ،(٢)(‬ﻓﻬﻮ ﺣﺪﻳﺚ ﻣﻌﻠﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﻣﻌﻤﺮ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺯﻳﺎﺩ ﺑﻦ ﺳﻌﺪ‪،‬‬ ‫ﻼ ﱂ ﻳﺬﻛﺮﻭﺍ ﻓﻴﻪ ﻋﻦ ﻋﺮﻭﺓ‪،‬‬ ‫ﳊﻔﱠﺎﻅ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﺮﺳ ﹰ‬ ‫ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍ ﹸ‬ ‫ﻭﻫﺬﺍ ﺃﺻﺢ‪ .‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻰ‪ ،‬ﻋﻦ ‪‬ﺣ‪‬ﻴﻮ‪‬ﺓ ﺑﻦ ﺷ‪‬ﺮﻳﺢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﳍﺎﺩ‪ ،‬ﻋﻦ ﺯ‪ ‬ﻣ‪‬ﻴ ٍﻞ‬ ‫ﻣﻮﱃ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﻮﺻﻮﻻﹰ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ‪ :‬ﺯ‪‬ﻣﻴﻞ ﻟﻴﺲ ﺑﺎﳌﺸﻬﻮﺭ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﻻ ﻳ‪‬ﻌﺮﻑ ﻟﺰ‪‬ﻣﻴﻞ ﲰﺎﻉ ﻣﻦ ﻋﺮﻭﺓ‪ ،‬ﻭﻻ ﻟﻴﺰﻳﺪ ﺑﻦ ﺍﳍﺎﺩ ﻣﻦ ﺯ‪‬ﻣﻴﻞ‪ ،‬ﻭﻻ ﺗﻘﻮﻡ ﺑﻪ‬ ‫ﳊﺠ‪‬ﺔ‪.‬‬ ‫ﺍﹸ‬ ‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺋﻤﹰﺎ ﻭﻧﺰﻝ ﻋﻠﻰ ﻗﻮﻡ‪ ،‬ﺃ ﱠﰎ ﺻﻴﺎﻣﻪ‪ ،‬ﻭﱂ ‪‬ﻳ ﹾﻔ ِﻄﺮ‪ ،‬ﻛﻤﺎ ﺩﺧﻞ ﻋﻠﻰ‬ ‫ﺃﻡ ‪‬ﺳﻠﹶﻴﻢٍ‪ ،‬ﻓﺄﺗﺘﻪ ﺑﺘﻤﺮ ﻭﲰﻦ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﹶﺃﻋِﻴﺪﻭﺍ ‪‬ﺳ ‪‬ﻤ‪‬ﻨﻜﹸﻢ ﰲ ِﺳﻘﹶﺎﺋِﻪ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻤ ‪‬ﺮﻛﹸﻢ ﰲ ِﻭﻋ‪‬ﺎﺋِﻪ‪ ،‬ﻓﺈﻧ‪‬ﻰ‬ ‫ﺻ‪‬ﺎﺋِﻢ()‪ .(٣‬ﻭﻟﻜ ‪‬ﻦ ﺃ ‪‬ﻡ ﺳ‪‬ﹶﻠﻴﻢ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﲟﱰﻟﺔ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺍﻟﺼﺤﻴﺢ(‪:‬‬ ‫ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪) :‬ﺇﺫﺍ ﺩ‪ِ ‬ﻋ ‪‬ﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸﻢ ﺇﱃ ﻃﻌﺎﻡ ‪‬ﻭﻫ‪ ‬ﻮ ﺻﺎِﺋ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ‪ :‬ﺇﻧ‪‬ﻰ‬ ‫ﺻ‪‬ﺎﺋِﻢ()‪.(٤‬‬ ‫ﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﺑ ‪‬ﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘ ‪‬ﻰ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻭﺃﻣﺎ ﺍﳊﺪﻳ ﹸ‬ ‫ﻋﻨﻬﺎ ﺗﺮﻓﻌ‪‬ﻪ‬ ‫)‪(٥‬‬ ‫ﻼ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻄﻮ‪‬ﻋﹰﺎ ﺇ ﱠﻻ ﺑﺈ ﹾﺫِﻧ ِﻬ ‪‬ﻢ( ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻫﺬﺍ‬ ‫‪ ) :‬ﻣ ‪‬ﻦ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮﻡٍ‪ ،‬ﹶﻓ ﹶ‬ ‫ﺚ ﻋﻦ ﻫِﺸﺎﻡ ﺑ ِﻦ ﻋ‪‬ﺮﻭﺓ‪.‬‬ ‫ﺍﳊﺪﻳﺚ ﻣﻨﻜﺮ‪ ،‬ﻻ ﻧﻌﺮﻑ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺭﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬ ‫)‪ (١‬ﺃﺧﺮﺝ ﺍﻷﻭﻝ ﻣﺴﻠﻢ )‪ ،(١٤٥١‬ﻭﺃﺧﺮﺝ ﺍﻟﺜﺎﱐ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٩٤/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٣٥‬ﻭﺃﲪﺪ )‪.(٢٦٣/٦‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٤٨ ،١٨٨ ،١٠٨/٣‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪.(١٩٨/٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٥٠‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٧٨٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٧٦٣‬‬


‫‪٥٢‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ آﺮاهﺔ ﺗﺨﺼﻴﺺ ﻳﻮم اﻟﺠﻤﻌﺔ ﺑﺎﻟﺼﻮم‬

‫ﻼ ﻣﻨﻪ ﻭﻗﻮﻻﹰ‪ ،‬ﻓﺼﺢ‬ ‫ﺺ ﻳﻮ ِﻡ ﺍﳉﹸ ‪‬ﻤ ‪‬ﻌ ِﺔ ﺑﺎﻟﺼ‪‬ﻮ ِﻡ ﻓِﻌ ﹰ‬ ‫ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻳﻪ ج‪ ،‬ﻛﺮﺍﻫ ﹸﺔ ﲣﺼﻴ ِ‬ ‫ﺍﻟﻨﻬ ‪‬ﻰ ﻋﻦ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺼ‪‬ﻮﻡ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ)‪ ،(١‬ﻭﺃﰉ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺟ‪‬ﻮﻳﺮﻳﺔ ﺑﻨﺖ‬ ‫ﺍﳊﺎﺭﺙ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﺟ‪‬ﻨﺎﺩﺓ ﺍﻷﺯﺩﻯ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺷﺮﺏ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻮ ﻋﻠﻰ‬ ‫ﺍﳌﻨﱪ‪ ،‬ﻳ‪‬ﺮﻳﻬﻢ ﺃﻧﻪ ﻻ ﻳﺼﻮ ‪‬ﻡ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻋﻠﻞ ﺍﳌﻨﻊ ﻣﻦ ﺻﻮﻣﻪ ﺑﺄﻧﻪ ﻳﻮ ‪‬ﻡ‬ ‫ﻋﻴﺪ‪ ،‬ﻓﺮﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪) :‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﳉﹸ ‪‬ﻤ ‪‬ﻌ ِﺔ‬ ‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻋِﻴ ِﺪﻛﹸﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺻِﻴﺎ ِﻣﻜﹸﻢ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﺗﺼ‪‬ﻮﻣ‪‬ﻮﺍ ﹶﻗ‪‬ﺒﻠﹶﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬ﻌﺪ‪‬ﻩ()‪.(٢‬‬ ‫ﻼ ‪‬ﺗ ‪‬‬ ‫‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﻋِﻴﺪٍ‪ ،‬ﹶﻓ ﹶ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻴﻮ ‪‬ﻡ ﺍﻟﻌﻴﺪ ﻻ ﻳ‪‬ﺼﺎﻡ ﻣﻊ ﻣﺎ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ‪ .‬ﻗﻴﻞ‪ :‬ﳌﺎ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‬ ‫ﻣﺸﺒ‪‬ﻬﹰﺎ ﺑﺎﻟﻌﻴﺪ‪ ،‬ﺃﺧﺬ ﻣﻦ ﺷﺒﻬﻪ ﺍﻟﻨﻬﻰ ﻋﻦ ﲢﺮ‪‬ﻯ ﺻﻴﺎﻣِﻪ‪ ،‬ﻓﺈﺫﺍ ﺻﺎ ‪‬ﻡ ﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﱂ‬ ‫ﻳ ﹸﻜ ‪‬ﻦ ﻗﺪ ﲢﺮ‪‬ﺍﻩ‪ ،‬ﻭﻛﺎﻥ ﺣﻜﻤ‪‬ﻪ ﺣﻜ ‪‬ﻢ ﺻﻮﻡ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﺍﻟﻌﺸﺮ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺻﻮﻡ ﻳﻮﻡٍ‪ ،‬ﻭﻓﻄﺮ‬ ‫ﻳﻮﻡ‪ ،‬ﺃﻭ ﺻﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻋﺎﺷﻮﺭﺍﺀ ﺇﺫﺍ ﻭﺍﻓﻖ ﻳﻮ ‪‬ﻡ ﲨﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪‬ﻳﻜﺮﻩ ﺻﻮﻣ‪‬ﻪ ﰲ ﺷﻲﺀ ﻣﻦ‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲝﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ؟ ﻗﺎﻝ )ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﻳ‪‬ﻔﻄِﺮ ﰲ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﳉﹸﻤ‪ ‬ﻌ ِﺔ( ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ)‪ .(٣‬ﻗﻴﻞ‪ :‬ﻧﻘﺒﻠﻪ ﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﻳﺘﻌﻴ‪‬ﻦ ﲪﻠﹸﻪ‬ ‫ﻋﻠﻰ ﺻﻮﻣﻪ ﻣﻊ ﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﻧﺮﺩ‪‬ﻩ ﺇﻥ ﱂ ﻳﺼﺢ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻐﺮﺍﺋﺐ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪:‬‬ ‫ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻻﻋﺘﻜﺎف‬

‫ﺐ ﻭﺍﺳﺘﻘﺎﻣﺘ‪‬ﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺳﲑﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ،‬ﻣﺘﻮﻗﱢﻔﹰﺎ ﻋﻠﻰ‬ ‫ﺡ ﺍﻟﻘﻠ ِ‬ ‫ﳌﺎ ﻛﺎﻥ ﺻﻼ ‪‬‬ ‫ﺚ ﺍﻟﻘﻠﺐ ﻻ ‪‬ﻳﹸﻠﻤ‪‬ﻪ ﺇﻻ‬ ‫ﲨﻌﻴ‪‬ﺘﻪ ﻋﻠﻰ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﺷ‪‬ﻌﺜﻪ ﺑﺈﻗﺒﺎﻟﻪ ﺑﺎﻟﻜﻠﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ‪‬ﺷ ‪‬ﻌ ﹶ‬ ‫ﺍﻹﻗﺒﺎ ﹸﻝ ﻋﻠﻰ ﺍﻟﱠﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﺎﻥ ﻓﹸﻀﻮ ﹸﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻓﹸﻀﻮ ﹸﻝ ﳐﺎﻟﻄﺔ ﺍﻷﻧﺎﻡ‪ ،‬ﻭﻓﻀﻮ ﹸﻝ‬ ‫ﺸﺘ‪‬ﺘ ‪‬ﻪ ﰲ ﹸﻛﻞﱢ ﻭﺍﺩٍ‪ ،‬ﻭﻳﻘﻄﻌﻪ ﻋﻦ ﺳﲑﻩ ﺇﱃ ﺍﻟﻠﱠﻪ‬ ‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻓﻀﻮ ﹸﻝ ﺍﳌﻨﺎﻡ‪ ،‬ﳑﺎ ﻳﺰﻳﺪ‪‬ﻩ ‪‬ﺷﻌ‪‬ﺜﺎﹰ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣ ،٢٠٢/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٤٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٥٣٢ ،٣٠٣/٢‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(٢١٦١‬ﻭﺍﳊﺎﻛﻢ )‪.(٤٣٧/١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٧٤٢‬‬


‫‪٥٣‬‬ ‫ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻳ‪‬ﻀ ِﻌﻔﹸﻪ‪ ،‬ﺃﻭ ﻳﻌﻮﻗﻪ ﻭﻳ‪‬ﻮﻗِﻔﻪ‪ .‬ﺍﻗﺘﻀﺖ ﺭﲪﺔ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ ﺑﻌﺒﺎﺩﻩ ﺃﻥ ﺷﺮﻉ ﳍﻢ ﻣﻦ‬ ‫ﺕ‬ ‫ﻁ ﺍﻟﺸﻬﻮﺍ ِ‬ ‫ﻍ ﻣِﻦ ﺍﻟﻘﻠﺐ ﺃﺧﻼ ﹶ‬ ‫ﺍﻟﺼﻮﻡ ﻣﺎ ﻳ‪‬ﺬ ِﻫﺐ‪ ‬ﻓﻀﻮ ﹶﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﻳﺴﺘﻔ ِﺮ ﹸ‬ ‫ﺍﳌﻌﻮ‪‬ﻗﺔ ﻟﻪ ﻋﻦ ﺳﲑﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺷﺮﻋﻪ ﺑﻘﺪﺭ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﲝﻴﺚ ﻳﻨﺘﻔ ‪‬ﻊ ﺑﻪ ﺍﻟﻌﺒﺪ ﰲ ﺩﻧﻴﺎﻩ‬ ‫ﻭﺃﹸﺧﺮﺍﻩ‪ ،‬ﻭﻻ ﻳﻀﺮ‪‬ﻩ ﻭﻻ ﻳﻘﻄﻌ‪‬ﻪ ﻋﻦ ﻣﺼﺎﳊﻪ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﺟﻠﺔ‪ ،‬ﻭﺷﺮﻉ ﳍﻢ ﺍﻻﻋﺘﻜﺎﻑ‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﲨﻌ‪‬ﻴﺘ‪‬ﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳋﻠﻮ ﹸﺓ ﺑﻪ‪،‬‬ ‫ﻑ ﺍﻟﻘﻠ ِ‬ ‫ﺍﻟﺬﻯ ﻣﻘﺼﻮﺩ‪‬ﻩ ﻭﺭﻭﺣ‪‬ﻪ ﻋﻜﻮ ‪‬‬ ‫ﻉ ﻋﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﳋﻠﻖ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﲝﻴﺚ ﻳﺼﲑ ﺫِﻛﺮﻩ ﻭﺣﺒﻪ‪،‬‬ ‫ﻭﺍﻻﻧﻘﻄﺎ ‪‬‬ ‫ﻭﺍﻹﻗﺒﺎ ﹸﻝ ﻋﻠﻴﻪ ﰲ ﳏﻞ ﳘﻮﻡ ﺍﻟﻘﻠﺐ ﻭﺧﻄﺮﺍﺗﻪ‪ ،‬ﻓﻴﺴﺘﻮﱃ ﻋﻠﻴﻪ ﺑﺪﻟﹶﻬﺎ‪ ،‬ﻭﻳﺼﲑ ﺍﳍ ‪‬ﻢ ﹸﻛﻠﱡﻪ ﺑﻪ‪،‬‬ ‫ﺕ ﻛﻠﱡﻬﺎ ﺑﺬﻛﺮﻩ‪ ،‬ﻭﺍﻟﺘﻔﻜﹸﺮ ﰲ ﲢﺼﻴﻞ ﻣﺮﺍﺿﻴﻪ ﻭﻣﺎ ﻳ‪‬ﻘﺮ‪‬ﺏ ﻣﻨﻪ‪ ،‬ﻓﻴﺼ ‪‬ﲑ ﺃﹸﻧﺴﻪ ﺑﺎﻟﻠﱠﻪ‬ ‫ﻭﺍﳋﻄﺮﺍ ‪‬‬ ‫ﺑ ‪‬ﺪ ﹰﻻ ﻋﻦ ﺃﹸﻧﺴﻪ ﺑﺎﳋﻠﻖ‪ ،‬ﻓﻴﻌﺪﻩ ﺑﺬﻟﻚ ﻷﻧﺴﻪ ﺑﻪ ﻳﻮﻡ ﺍﻟﻮ‪‬ﺣﺸﺔ ﰲ ﺍﻟﻘﺒﻮﺭ ﺣﲔ ﻻ ﺃﻧﻴﺲ ﻟﻪ‪،‬‬ ‫ﺡ ﺑﻪ ﺳﻮﺍﻩ‪ ،‬ﻓﻬﺬﺍ ﻣﻘﺼﻮﺩ ﺍﻻﻋﺘﻜﺎﻑ ﺍﻷﻋﻈﻢ‪.‬‬ ‫ﻭﻻ ﻣﺎ ﻳﻔﺮ ‪‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻘﺼﻮﺩ ﺇﳕﺎ ﻳﺘ ‪‬ﻢ ﻣﻊ ﺍﻟﺼﻮﻡ‪ ،‬ﺷﺮِﻉ ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺃﻓﻀﻞ ﺃﻳﺎﻡ ﺍﻟﺼﻮﻡ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﱂ ﻳ‪‬ﻨﻘﻞ ﻋﻦ ﺍﻟﻨﱮ ج‪ ،‬ﺃﻧﻪ ﺍﻋﺘﻜﻒ ﻣﻔﻄﺮﹰﺍ ﹶﻗﻂﱡ‪ ،‬ﺑﻞ ﻗﺪ‬ ‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻻ ﺍﻋﺘﻜﺎﻑ ﺇﻻ ﺑﺼﻮﻡ)‪ .(١‬ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻻﻋﺘﻜﺎﻑ ﺇﻻ ﻣﻊ‬ ‫ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻻ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﻣﻊ ﺍﻟﺼﻮﻡ‪.‬‬ ‫ﻁ ﰲ‬ ‫ﺴﻠﹶﻒ‪ :‬ﺃﻥ ﺍﻟﺼﻮ ‪‬ﻡ ﺷﺮ ﹲ‬ ‫ﻓﺎﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﰲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻯ ﻋﻠﻴﻪ ﲨﻬﻮ ‪‬ﺭ ﺍﻟ ‪‬‬ ‫ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳ‪‬ﺮﺟ‪‬ﺤﻪ ﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺗﻴﻤﻴﺔ‪.‬‬ ‫ﺲ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﻛﻞ ﻣﺎ ﻻ ﻳﻨﻔﻊ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﻉ ﻟﻸﻣﺔ ﺣﺒ ‪‬‬ ‫ﻉ ﳍﻢ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﺴﻬﺮ ﻭﺃﲪﺪﻩ‬ ‫ﻭﺃﻣﺎ ﻓﹸﻀﻮﻝ ﺍﳌﻨﺎﻡ‪ ،‬ﻓﺈﻧﻪ ﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﻕ ﻋﻦ ﻣﺼﻠﺤﺔ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﺐ ﻭﺍﻟﺒﺪﻥ‪ ،‬ﻭﻻ ‪‬ﻳﻌ‪‬ﻮ ‪‬‬ ‫ﻂ ﺍﻟﺬﻯ ﻳﻨﻔﻊ ﺍﻟﻘﻠ ‪‬‬ ‫ﻋﺎﻗﺒﺔﹰ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﻬﺮ ﺍﳌﺘﻮﺳ‪ ‬ﹸ‬ ‫ﺏ ﺍﻟﺮﻳﺎﺿﺎﺕ ﻭﺍﻟﺴﻠﻮ ِﻙ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺃﺳﻌﺪ‪‬ﻫﻢ ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻭﻣﺪﺍ ‪‬ﺭ ﺭﻳﺎﺿﺔ ﺃﺭﺑﺎ ِ‬ ‫ﻯ ﺍﶈﻤﺪﻯ‪ ،‬ﻭﱂ ﻳﻨﺤ ِﺮ ‪‬‬ ‫ﺝ ﺍﻟﻨﺒﻮ ‪‬‬ ‫ﺳﻠﻚ ﻓﻴﻬﺎ ﺍﳌِﻨﻬﺎ ‪‬‬ ‫ﻑ ﺍﳓﺮﺍﻑ ﺍﻟﻐﺎﻟﲔ‪ ،‬ﻭﻻ ﻗﺼ‪‬ﺮ ﺗﻘﺼﲑ‬ ‫ﺍﳌﻔﺮ‪‬ﻃﲔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ‪‬ﻫﺪ‪‬ﻳﻪ ج ﰲ ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ ﻭﻛﻼﻣﻪ‪ ،‬ﻓﻠﻨﺬﻛﺮ ‪‬ﻫﺪ‪‬ﻳﻪ ﰲ ﺍﻋﺘﻜﺎﻓﻪ‪.‬‬ ‫ﻛﺎﻥ ج ﻳﻌﺘﻜِﻒ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺣﱴ ﺗﻮﻓﱠﺎﻩ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ)‪ ،(٢‬ﻭﺗﺮﻛﻪ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ،(٨٠٣٧‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٤٧٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣١٥/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٦ ،٢٣٥/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٧٢‬‬


‫‪٥٤‬‬ ‫ﻣﺮﺓ‪ ،‬ﻓﻘﻀﺎﻩ ﰲ ﺷﻮ‪‬ﺍﻝ)‪.(١‬‬ ‫ﻭﺍﻋﺘﻜﻒ ﻣﺮﺓ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ‪ ،‬ﰒ ﺍﻷﻭﺳﻂ‪ ،‬ﰒ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ‪ ،‬ﻳﻠﺘﻤﺲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪،‬‬ ‫ﰒ ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺃ‪‬ﺎ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ)‪ ،(٢‬ﻓﺪﺍﻭﻡ ﻋﻠﻰ ﺍﻋﺘﻜﺎﻓﻪ ﺣﱴ ﳊﻖ ﺑﺮﺑﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﲞﺒﺎ ٍﺀ ﻓﻴ‪‬ﻀﺮﺏ ﻟﻪ ﰲ ﺍﳌﺴﺠﺪ ﳜﻠﹸﻮ ﻓﻴﻪ ﺑﺮﺑﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪.‬‬ ‫ﻀﺮِﺏ ﻓﺄﻣﺮ‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﺻﻠﱠﻰ ﺍﻟﻔﺠﺮ‪ ،‬ﰒ ﺩﺧﻠﻪ‪ ،‬ﻓﺄﻣﺮ ﺑﻪ ﻣﺮﺓ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻀﺮِﺑﺖ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﱠﻰ ﺍﻟﻔﺠﺮ‪ ،‬ﻧﻈﺮ‪ ،‬ﻓﺮﺃﻯ ﺗﻠﻚ ﺍﻷﺧﺒﻴﺔ‪ ،‬ﻓﺄﻣﺮ ﲞﺒﺎﺋﻪ‬ ‫ﺃﺯﻭﺍﺟﻪ ﺑﺄﺧﺒﻴﺘِﻬﻦ‪ ،‬ﻓ ‪‬‬ ‫ﹶﻓ ﹸﻘ ‪‬ﻮﺽ‪ ،‬ﻭﺗﺮﻙ ﺍﻻﻋﺘﻜﺎﻑ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺣﱴ ﺍﻋﺘﻜﻒ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﺷﻮ‪‬ﺍﻝ)‪.(٣‬‬ ‫ﻭﻛﺎﻥ ﻳﻌﺘ ِﻜﻒ‪ ‬ﻛﻞ ﺳﻨﺔ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻯ ﹸﻗﺒِﺾ ﻓﻴﻪ ﺍﻋﺘﻜﻒ‬ ‫ﻋﺸﺮﻳﻦ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﺎﺭﺿﻪ ﺟﱪﻳﻞ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻞ ﺳﻨ ٍﺔ ﻣﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﻋﺎﺭﺿﺔ‬ ‫ﺑﻪ ﻣﺮ‪‬ﺗﲔ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻳ ‪‬ﻌ ِﺮﺽ‪ ‬ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﹰﺎ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓ ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺗﻠﻚ ﺍﻟﺴﻨﺔ‬ ‫ﻣ ‪‬ﺮﺗ‪‬ﲔ)‪.(٤‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﻋﺘﻜﻒ‪ ،‬ﺩﺧﻞ ﹸﻗﺒ‪‬ﺘﻪ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﺪﺧﻞ ﺑﻴﺘﻪ ﰲ ﺣﺎﻝ ﺍﻋﺘﻜﺎﻓﻪ ﺇﻻ‬ ‫ﺨ ِﺮﺝ‪ ‬ﺭﺃﺳﻪ ﻣﻦ ﺍﳌﺴﺠﺪ ﺇﱃ ﺑﻴﺖ ﻋﺎﺋﺸﺔ‪ ،‬ﻓﺘﺮﺟ‪‬ﻠﻪ‪ ،‬ﻭﺗﻐﺴﻠﻪ ﻭﻫﻮ‬ ‫ﳊﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻳ‪ ‬‬ ‫ﺾ ﺃﺯﻭﺍﺟﻪ ﺗﺰﻭﺭ‪‬ﻩ ﻭﻫﻮ ﻣﻌﺘ ِﻜﻒ‪ ،‬ﻓﺈﺫﹶﺍ ﻗﺎﻣﺖ‬ ‫ﺖ ﺑﻌ ‪‬‬ ‫ﰲ ﺍﳌﺴﺠﺪ ﻭﻫﻰ ﺣﺎﺋﺾ)‪ ،(٥‬ﻭﻛﺎ‪‬ﻧ ‪‬‬ ‫ﻼ)‪ ،(٦‬ﻭﱂ ﻳ‪‬ﺒﺎﺷﺮ ﺍﻣﺮﺃﺓ ﻣِﻦ ﻧﺴﺎﺋﻪ ﻭﻫﻮ ﻣﻌﺘﻜﻒ‬ ‫ﺗﺬﻫﺐ‪ ،‬ﻗﺎ ‪‬ﻡ ﻣﻌﻬﺎ ‪‬ﻳ ﹾﻘِﻠﺒ‪‬ﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻟﻴ ﹰ‬ ‫ﺡ ﻟﻪ ﻓﺮﺍﺷ‪‬ﻪ‪ ،‬ﻭﻭﺿِﻊ ﻟﻪ ﺳﺮﻳﺮ‪‬ﻩ ﰲ ﻣﻌﺘﻜﻔﻪ‪،‬‬ ‫ﻻ ِﺑﻘﹸﺒﹶﻠ ٍﺔ ﻭﻻ ﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﻋﺘﻜﻒ ﻃﹸ ِﺮ ‪‬‬ ‫ﺴﹶﺄﻝﹸ‬ ‫ﺝ ﻋﻠﻴﻪ ﻭﻻ ‪‬ﻳ ‪‬‬ ‫ﻭﻛﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﳊﺎﺟﺘﻪ‪ ،‬ﻣ ‪‬ﺮ ﺑﺎﳌﺮﻳﺾ ﻭﻫﻮ ﻋﻠﻰ ﻃﺮﻳﻘﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﻼ‬ ‫ﻋﻨﻪ)‪ .(٧‬ﻭﺍﻋﺘﻜﻒ ﻣﺮﺓ ﰲ ﻗﺒﺔ ﺗ‪‬ﺮﻛﻴﺔ‪ ،‬ﻭﺟﻌﻞ ﻋﻠﻰ ﺳﺪ‪‬ﺎ ﺣﺼﲑﹰﺍ)‪ ،(٨‬ﻛ ﹼﻞ ﻫﺬﺍ ﲢﺼﻴ ﹰ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٥ ،٢٤٤/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٧٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢١٥)(١١٦٧‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٩ ،٢٣٨/٤‬ﻭﻣﺴﻠﻢ )‪.(٦)(١١٧٣‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٥/٤) ،(٤٢/٩‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٢٧/٢‬ﻭﺃﲪﺪ )‪ ،(٣٥٥ ،٣٣٦/٢‬ﻭﺍﺑﻦ‬ ‫ﻣﺎﺟﻪ )‪.(١٧٦٩‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٣١٢/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٦/٤‬ﻭﻣﺴﻠﻢ )‪.(٢٩٧‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤٢ ،٢٤٠/٤‬ﻭﻣﺴﻠﻢ )‪.(٢١٧٥‬‬ ‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٤٧٢‬‬ ‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢١٥)(١١٦٧‬‬


‫‪٥٥‬‬ ‫ﺿ ‪‬ﻊ ِﻋﺸ‪‬ﺮﺓ‪،‬‬ ‫ﺲ ﻣﺎ ﻳﻔﻌﻠﹸﻪ ﺍﳉﻬﺎ ﹸﻝ ﻣﻦ ﺍﲣﺎﺫ ﺍﳌﻌﺘﻜﻒ ﻣﻮ ِ‬ ‫ﳌﻘﺼﻮﺩ ﺍﻻﻋﺘﻜﺎﻑ ﻭﺭﻭﺣﻪ‪ ،‬ﻋﻜ ‪‬‬ ‫ﻭﳎﻠﺒﺔ ﻟﻠﺰﺍﺋﺮﻳﻦ‪ ،‬ﻭﺃﺧﺬﻫﻢ ﺑﺄﻃﺮﺍﻑ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻬﺬﺍ ﻟﻮﻥ‪ ،‬ﻭﺍﻻﻋﺘﻜﺎﻑ ﺍﻟﻨﺒﻮﻯ‬ ‫ﻟﻮﻥ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺍﳌﻮﻓﻖ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻋﻤَﺮﻩ‬ ‫ﺣﺠﱢﻪ و ُ‬ ‫ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ َ‬

‫ﺍﻟﻌﻤﺮﺓ‬ ‫ﺍﻋﺘﻤﺮ ج ﺑﻌ ‪‬ﺪ ﺍﳍِﺠﺮﺓ ﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤﺮٍ‪ ،‬ﹸﻛﻠﱡ ‪‬ﻬﻦ‪ ‬ﰲ ﺫﻯ ﺍﻟﻘﻌ‪‬ﺪﺓ‪ ،‬ﺍﻷﻭﱃ‪ :‬ﻋ‪‬ﻤﺮ ﹸﺓ ﺍﳊﹸﺪ‪‬ﻳِﺒﻴ‪‬ﺔ‪،‬‬ ‫ﺻﺪ‪ ‬ﺑﺎﳊﹸﺪﻳﺒﻴﺔِ‪،‬‬ ‫ﺚ ‪‬‬ ‫ﻭﻫﻰ ﺃﻭﻻﻫ‪‬ﻦ ﺳﻨ ﹶﺔ ﺳِﺖ‪ ،‬ﻓﺼﺪ‪‬ﻩ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻨﺤ ‪‬ﺮ ﺍﻟﺒ‪ ‬ﺪ ﹶﻥ ﺣﻴ ﹸ‬ ‫)‪(١‬‬ ‫ﻭ ‪‬ﺣﹶﻠ ‪‬ﻖ ﻫﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻭﺣﻠﱡﻮﺍ ﻣﻦ ﺇﺣﺮﺍﻣﻬﻢ‪ ،‬ﻭﺭﺟﻊ ﻣِﻦ ﻋﺎﻣﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ‪.‬‬ ‫ﺝ ﺑﻌﺪ‬ ‫ﻀ‪‬ﻴ ِﺔ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ‪ ،‬ﺩﺧﻞ ﻣﻜﺔ ﻓﺄﻗﺎﻡ ‪‬ﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﱠﰒ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻋ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﺍﻟ ﹶﻘ ِ‬ ‫ﺻﺪ‪ ‬ﻋﻨﻬﺎ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻰ‪ ،‬ﺃﻡ‬ ‫ﺇﻛﻤﺎﻝ ﻋ‪‬ﻤﺮﺗِﻪ‪ ،‬ﻭﺍﺧ‪‬ﺘﻠِﻒ‪ :‬ﻫﻞ ﻛﺎﻧﺖ ﻗﻀﺎ ًﺀ ﻟﻠﻌ‪‬ﻤﺮﺓ ﺍﻟﱴ ‪‬‬ ‫ﻋ‪‬ﻤﺮ ﹰﺓ ﻣﺴﺘﺄﻧ‪‬ﻔﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﻟﻠﻌﻠﻤﺎﺀ‪ ،‬ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺇﺣﺪﺍﻫ‪‬ﻤﺎ‪ :‬ﺃ‪‬ﺎ‬ ‫ﻗﻀﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻟﻴﺴﺖ ﺑﻘﻀﺎﺀ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﺭﲪﻪ‬ ‫ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﻛﺎﻧﺖ ﻗﻀﺎﺀً‪ ،‬ﺍﺣﺘﺠﻮﺍ ﺑﺄ‪‬ﺎ ﲰﻴﺖ ﻋ‪‬ﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﺗﺎﺑﻊ‬ ‫ﻟﻠﺤﻜﻢ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻫﻨﺎ‪ ،‬ﻣﻦ ﺍﳌﻘﺎﺿﺎﺓ‪ ،‬ﻷﻧﻪ ﻗﺎﺿﻰ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻻ ﺇﻧﻪ‬ ‫ﺻﺪ‪‬ﻭﺍ ﻋﻦ ﺍﻟﺒﻴﺖ‪،‬‬ ‫ِﻣ ‪‬ﻦ ﹶﻗﻀ‪‬ﻰ ﹶﻗﻀ‪‬ﺎ ًﺀ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﳍﺬﺍ ﲰﻴ‪‬ﺖ ﻋ‪‬ﻤﺮ ﹶﺓ ﺍﻟﻘﻀﻴ‪‬ﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﺬﻳﻦ ‪‬‬ ‫ﻛﺎﻧﻮﺍ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻛﻠﱡﻬﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻪ ﰲ ﻋ‪‬ﻤﺮﺓ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻗﻀﺎﺀً‪،‬‬ ‫ﱂ ﻳﺘﺨﻠﱠﻒ ﻣﻨﻬﻢ ﺃﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺃﺻﺢ‪ ،‬ﻷﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﺄ ‪‬ﻣ ‪‬ﺮ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻪ‬ ‫ﺑﺎﻟﻘﻀﺎﺀ‪.‬‬ ‫ﺠﺘِﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﻟﺒﻀﻌﺔ ﻋﺸﺮ ﺩﻟﻴﻼﹰ‪ ،‬ﺳﻨﺬﻛﺮﻫﺎ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋ‪‬ﻤﺮﺗ‪‬ﻪ ﺍﻟﱴ ﻗﺮ‪‬ﺎ ﻣﻊ ‪‬ﺣ ‪‬‬ ‫ﻋﻦ ﻗﺮﻳﺐ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻋ‪‬ﻤﺮﺗ‪‬ﻪ ﻣﻦ ﺍ ِ‬ ‫ﳉ ‪‬ﻌﺮ‪‬ﺍ‪‬ﻧﺔِ‪ ،‬ﳌﺎ ﺧﺮﺝ ﺇﱃ ﺣ‪‬ﻨﲔ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻓﺎﻋﺘﻤﺮ ﻣِﻦ‬ ‫ﻼ ﺇﻟﻴﻬﺎ)‪.(٢‬‬ ‫ﳉ ‪‬ﻌﺮ‪‬ﺍ‪‬ﻧ ِﺔ ﺩﺍﺧ ﹰ‬ ‫ﺍِ‬ ‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﻧﺲ ﺑ ِﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪) :‬ﺍﻋﺘﻤ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤﺮٍ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٩١) ،(٣٨٥/٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٣٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٩٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٠٠ ،١٩٩/٥‬‬


‫‪٥٦‬‬ ‫ﳊ ‪‬ﺪ‪‬ﻳﺒِﻴ ِﺔ ﰲ‬ ‫ﳊ ‪‬ﺪﻳ‪‬ﺒﻴ ِﺔ ﺃﻭ ‪‬ﺯ ‪‬ﻣ ‪‬ﻦ ﺍ ﹸ‬ ‫ﺠِﺘ ِﻪ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ِﻣ ‪‬ﻦ ﺍ ﹸ‬ ‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﺣ ‪‬‬ ‫ﹸﻛﻠﱡ ‪‬ﻬﻦ‪ ‬ﰲ ﺫِﻯ ﺍﻟ ِﻘ ‪‬ﻌ ‪‬ﺪﺓِ‪ ،‬ﺇ ﱠﻻ ﺍﻟﱠﱴ ﻛﺎ‪‬ﻧ ‪‬‬ ‫ﺴ ‪‬ﻢ‬ ‫ﳉﻌ‪‬ﺮﺍ‪‬ﻧ ِﺔ ‪‬ﺣ‪‬ﻴﺚﹸ ﹶﻗ ‪‬‬ ‫ﺫﻯ ﺍﻟ ِﻘ ‪‬ﻌ ‪‬ﺪﺓِ‪ ،‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ﹲﺓ ِﻣ ‪‬ﻦ ﺍﻟﻌ‪‬ﺎ ِﻡ ﺍ ﹸﳌﻘﹾﺒﻞ ﰲ ﺫﻯ ﺍﻟ ِﻘ ‪‬ﻌ ‪‬ﺪﺓِ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﺠﺘِﻪ()‪.(١‬‬ ‫ﹶﻏﻨ‪‬ﺎﺋِﻢ ﺣ‪‬ﻨ‪‬ﻴ ٍﻦ ﰲ ﺫﻯ ﺍﻟﻘ ‪‬ﻌ ‪‬ﺪﺓِ‪ ،‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ﹲﺓ ‪‬ﻣ ‪‬ﻊ ‪‬ﺣ ‪‬‬ ‫ﺾ ﻫﺬﺍ ﻣﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﺒ‪‬ﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ‪) :‬ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ‬ ‫ﻭﱂ ﻳ‪‬ﻨﺎِﻗ ‪‬‬ ‫)‪(٢‬‬ ‫ﺍﻟﻠﱠﻪ ج ﰲ ﺫﻯ ﺍﻟﻘ ‪‬ﻌ ‪‬ﺪ ِﺓ ﻗﺒﻞ ﺃﻥ ﳛ ‪‬ﺞ ﻣﺮﺗﲔ( ‪ ،‬ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﳌﻔﺮﺩ‪‬ﺓ ﺍﳌﺴﺘ ِﻘﻠﱠﺔ ﺍﻟﱴ‬ ‫ﺻﺪ‪‬‬ ‫ﲤﱠﺖ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃ‪‬ﻤﺎ ﺍﺛﻨﺘﺎﻥِ‪ ،‬ﻓﺈﻥ ﻋ‪‬ﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ﱂ ﺗﻜﻦ ﻣﺴﺘ ِﻘﱠﻠﺔﹲ‪ ،‬ﻭﻋ‪‬ﻤﺮ‪‬ﺓ ﺍﳊﺪﻳﺒﻴﺔ ‪‬‬ ‫ﻋﻨﻬﺎ‪ ،‬ﻭﺣﻴﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﲤﺎﻣﻬﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪) :‬ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ‬ ‫ﳉ ‪‬ﻌﺮ‪‬ﺍ‪‬ﻧﺔِ‪ ،‬ﻭﺍﻟﺮﺍﺑِﻌﺔ ﻣﻊ‬ ‫ﳊ ‪‬ﺪ‪‬ﻳﺒِﻴﺔ‪ ،‬ﻭﻋﻤﺮ‪ ‬ﹶﺓ ﺍﻟﻘﻀﺎ ِﺀ ِﻣ ‪‬ﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍ ِ‬ ‫ﻋ‪ ‬ﻤ ٍﺮ‪ :‬ﻋ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ ﺍ ﹸ‬ ‫‪‬ﺣﺠ‪‬ﺘﻪ()‪ .(٣‬ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬ ‫ﲔ‬ ‫ﻭﻻ ﺗﻨﺎﻗﺾ ﺑﲔ ﺣﺪﻳﺚ ﺃﻧﺲ‪) :‬ﺃ‪‬ﻦ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﺇﻻ ﺍﻟﱴ ﻣﻊ ‪‬ﺣﺠ‪‬ﺘﻪ(‪ ،‬ﻭﺑ ‪‬‬ ‫ﻗﻮﻝ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪):‬ﱂ ﻳﻌﺘﻤِﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﰲ ﺫﻯ ﺍﻟ ِﻘ ‪‬ﻌﺪ‪‬ﺓ(‪ ،‬ﻷﻥ ﻣﺒﺪﺃ ‪‬ﻋﻤ‪‬ﺮﺓ‬ ‫ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻛﺎﻥ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭ‪‬ﺎﻳﺘ‪‬ﻬﺎ ﻛﺎﻥ ﰲ ﺫﻯ ﺍﳊِﺠﺔ ﻣﻊ ﺍﻧﻘﻀﺎﺀ ﺍﳊﺞ‪ ،‬ﻓﻌﺎﺋﺸﺔ ﻭﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ﺃﺧﱪﺍ ﻋﻦ ﺍﺑﺘﺪﺍﺋﻬﺎ‪ ،‬ﻭﺃﻧﺲ ﺃﺧﱪ ﻋﻦ ﺍﻧﻘﻀﺎﺋﻬﺎ‪.‬‬ ‫ﻓﺄﻣﺎ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ )ﺇﻥ ﺍﻟﻨﱮ ج ﺍﻋﺘﻤﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﺇﺣﺪﺍﻫ‪‬ﻦ ﰲ ﺭﺟﺐ(‪ .‬ﻓﻮﻫﻢ‬ ‫ﻣﻨﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ .‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﳌﺎ ﺑﻠﻐﻬﺎ ﺫﻟﻚ ﻋﻨﻪ )ﻳﺮﺣﻢ ﺍﻟﻠﱠﻪ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺎ‬ ‫ﺍﻋﺘﻤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋ‪‬ﻤﺮ ﹰﺓ ﻗﻂﱡ ﺇﻻ ﻭﻫﻮ ﺷﺎﻫﺪ‪ ،‬ﻭﻣﺎ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ﻗﻂ()‪.(٤‬‬ ‫ﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻋ‪‬ﻤﺮﺓ‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪) :‬ﺧﺮﺟ ‪‬‬ ‫ﺕ ﻭﺻﻤﺖ‪،‬‬ ‫ﺖ‪ :‬ﺑﺄﰉ ﻭﺃﹸﻣﻰ‪ ،‬ﺃﻓﻄﺮ ‪‬‬ ‫ﰲ ﺭﻣﻀﺎﻥ ﻓﺄﻓﻄﹶﺮ ﻭﺻ‪‬ﻤﺖ‪ ،‬ﻭﻗﺼ‪‬ﺮ ﻭﺃﲤﻤﺖ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺸﺔﹸ()‪ .(٥‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠﻂ‪ ،‬ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺖ ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺴ‪‬ﻨ ِ‬ ‫ﺕ ﻭﺃﲤﻤﺖ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃ ‪‬ﺣ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﻭﹶﻗ ‪‬‬ ‫ج ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﰲ ﺭﻣﻀﺎﻥ ﻗﻂﱡ‪ ،‬ﻭﻋ‪ ‬ﻤﺮ‪‬ﻩ‪ ‬ﻣﻀﺒﻮﻃ ﹸﺔ ﺍﻟﻌﺪ ِﺩ ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﳓﻦ ﻧﻘﻮﻝ‪ :‬ﻳﺮ ‪‬ﺣﻢ‪ ‬ﺍﻟﻠﱠﻪ ﹸﺃﻡ‪‬‬ ‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﺎ ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻣﻀﺎﻥ ﻗﻂﱡ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٨/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٢٥٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨١٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٩٩٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٧٩/٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٢١١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨١٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٠٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪.(١٩٩٣‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٨/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٢٥٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٩٣٦‬‬ ‫)‪ (٥‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٨٨/٢‬‬


‫‪٥٧‬‬ ‫)ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ﺇﻻ ﰲ ﺫﻯ ﺍﻟﻘﻌﺪﺓ()‪ .(١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﻏﲑﻩ‪.‬‬ ‫ﻭﻻ ﺧﻼﻑ ﺃﻥ ﻋ‪ ‬ﻤ ‪‬ﺮﻩ‪ ‬ﱂ ‪‬ﺗﺰِﺩ ﻋﻠﻰ ﺃﺭﺑﻊ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻗﺪ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ‪ ،‬ﻟﻜﺎﻧﺖ‬ ‫ﲬﺴﺎﹰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ ﺍﻋﺘﻤﺮ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻟﻜﺎﻧﺖ ﺳﺘﺎﹰ‪ ،‬ﺇﻻ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺑﻌﻀ‪‬ﻬﻦ ﰲ ﺭﺟﺐ‪،‬‬ ‫ﻭﺑﻌﻀﻬﻦ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﻦ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﱂ ﻳﻘﻊ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻮﺍﻗﻊ‪ :‬ﺍﻋﺘﻤﺎﺭ‪‬ﻩ ﰲ‬ ‫ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻋﺎﺋﺸﺔ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﻋﺎﺋﺸﺔ‪) ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﺍﻋﺘﻤﺮ ﰲ ﺷﻮ‪‬ﺍﻝ()‪.(٢‬‬ ‫ﳉ ‪‬ﻌﺮ‪‬ﺍ‪‬ﻧ ِﺔ ﺣﲔ ﺧﺮﺝ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻭﻟﻜﻦ ﺇﳕﺎ ﺃﺣﺮﻡ ‪‬ﺎ‬ ‫ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﻓﻠﻌﻠﱠﻪ ﰲ ﻋ‪‬ﻤﺮﺓ ﺍ ِ‬ ‫ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ آﻮن ُ‬ ‫ﻼ إﻟﻰ ﻣﻜﺔ‬ ‫ﻋﻤَﺮ اﻟﺮﺳﻮل ج آﻠﻬﺎ آﺎﻧﺖ داﺧ ً‬

‫ﻭﱂ ﻳﻜﻦ ﰲ ﻋ‪ ‬ﻤ ِﺮ ِﻩ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ﻭﺍﺣِﺪﺓ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﻣﻜﺔ ﻛﻤﺎ ﻳﻔﻌ ﹸﻞ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪،‬‬ ‫ﻼ ﺇﻟِﻰ ﻣﻜﺔ‪ ،‬ﻭﻗﺪ ﺃﻗﺎﻡ ﺑﻌﺪ ﺍﻟﻮﺣﻰ ﲟﻜﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﱂ‬ ‫ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻋ‪ ‬ﻤﺮ‪‬ﻩ‪ ‬ﹸﻛﻠﱡﻬﺎ ﺩﺍﺧ ﹰ‬ ‫ﻼ‪.‬‬ ‫ﻳ‪‬ﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﻣﻜﺔ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﺃﺻ ﹰ‬ ‫ﻓﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﻟﱴ ﻓﻌﻠﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺷﺮﻋﻬﺎ‪ ،‬ﻫﻰ ‪‬ﻋﻤ‪‬ﺮ ﹸﺓ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻻ ‪‬ﻋﻤ‪‬ﺮ ﹸﺓ‬ ‫ﻣ‪‬ﻦ ﻛﺎﻥ ‪‬ﺎ ﻓﻴﺨﺮ‪‬ﺝ ﺇﱃ ﺍﳊﻞ ﻟِﻴﻌﺘﻤﺮ‪ ،‬ﻭﱂ ﻳﻔﻌﻞ ﻫﺬﺍ ﻋﻠﻰ ﻋﻬﺪﻩ ﺃﺣﺪ ﻗﻂﱡ ﺇﻻ ﻋﺎﺋﺸﺔ‬ ‫ﻭﺣﺪﻫﺎ ﺑﲔ ﺳﺎﺋﺮ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﻗﺪ ﺃﹸﻫﻠﱠﺖ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﻓﺤﺎﺿﺖ‪ ،‬ﻓﺄﻣﺮﻫﺎ‪،‬‬ ‫ﻓﺄﺩﺧﻠﺖ ﺍﳊ ‪‬ﺞ ﻋﻠﻰ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﺻﺎﺭﺕ ﻗﺎﺭِﻧﺔ‪ ،‬ﻭﺃﺧﱪﻫﺎ ﺃ ﱠﻥ ﻃﻮﺍﻓﻬﺎ ﺑﺎﻟﺒﻴﺖ ﻭﺑﲔ ﺍﻟﺼﻔﺎ‬ ‫ﻭﺍﳌﺮﻭﺓ ﻗﺪ ﻭﻗﻊ ﻋﻦ ﺣﺠﺘﻬﺎ ﻭ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ‪ ،‬ﻓﻮﺟﺪﺕ ﰲ ﻧﻔﺴﻬﺎ ﺃﻥ ﻳ‪‬ﺮﺟ ‪‬ﻊ ﺻﻮﺍﺣﺒﺎ‪‬ﺎ ﲝﺞ‬ ‫ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ ﻣﺴﺘﻘﻠﲔ‪ ،‬ﻓﺈ‪ ‬ﻦ ﻛ ‪‬ﻦ ﻣﺘﻤﺘﻌﺎﺕ ﻭﱂ ﳛﻀﻦ ﻭﱂ ﻳﻘ ِﺮﻥﱠ‪ ،‬ﻭﺗﺮﺟ ‪‬ﻊ ﻫﻰ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﰲ ﺿﻤﻦ‬ ‫‪‬ﺣﺠ‪‬ﺘﻬﺎ‪ ،‬ﻓﺄﻣﺮ ﺃﺧﺎﻫﺎ ﺃﻥ ﻳ‪‬ﻌ ِﻤﺮ‪‬ﻫﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻬﺎ‪ ،‬ﻭﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﻫﻮ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﰲ‬ ‫ﺗﻠﻚ ﺍﳊﺠ‪‬ﺔ ﻭﻻ ﺃﺣﺪ ﳑﻦ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻭﺳﻴﺄﺗﻰ ﻣﺰﻳﺪ ﺗﻘﺮﻳﺮ ﳍﺬﺍ ﻭﺑﺴﻂ ﻟﻪ ﻋﻦ ﻗﺮﻳﺐ ﺇﻥ‬ ‫ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﻓﺼﻞ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٩٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٩٩١‬‬


‫‪٥٨‬‬ ‫ﻋﻤَﺮ اﻟﺮﺳﻮل ج آﻠﻬﺎ آﺎﻧﺖ ﻓﻲ أﺷﻬﺮ اﻟﺤﺞ‬ ‫ﻓﻲ آﻮن ُ‬

‫ﺲ ﻣﺮﺍﺕ ﺳِﻮﻯ ﺍﳌﺮ ِﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﺈﻧﻪ ﻭﺻﻞ‬ ‫ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻜﺔ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﲬ ‪‬‬ ‫ﺻﺪ‪ ‬ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﺣﺮﻡ ﰲ ﺃﺭﺑﻊ ﻣِﻨﻬ ‪‬ﻦ ﻣِﻦ ﺍﳌﻴﻘﺎﺕ ﻻ ﻗﺒﻠﻪ‪ ،‬ﻓﺄﺣﺮﻡ‬ ‫ﺇﱃ ﺍﳊﹸﺪﻳﺒﻴﺔ‪ ،‬ﻭ ‪‬‬ ‫ﻋﺎﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﰒ ﺩﺧﻠﻬﺎ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻘﻀﻰ ‪‬ﻋﻤ‪‬ﺮﺗﻪ‪ ،‬ﻭﺃﻗﺎﻡ ‪‬ﺎ ﺛﻼﺛﺎﹰ‪ ،‬ﰒ‬ ‫ﺧﺮﺝ‪ ،‬ﰒ ﺩﺧﻠﻬﺎ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺎ ‪‬ﻡ ﺍﻟﻔﺘﺢ ﰲ ﺭﻣﻀﺎﻥ ﺑﻐﲑ ﺇﺣﺮﺍﻡ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻨﻬﺎ ﺇﱃ‬ ‫ﺣ‪‬ﻨﲔ‪ ،‬ﰒ ﺩﺧﻠﻬﺎ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﻣﻦ ﺍﳉِﻌﺮﺍﻧﺔ ﻭﺩﺧﻠﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻟﻴﻼﹰ‪ ،‬ﻭﺧﺮﺝ ﻟﻴﻼﹰ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ‬ ‫ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍﳉِﻌﺮﺍﻧﺔ ﻟﻴﻌﺘﻤِﺮ ﻛﻤﺎ ﻳﻔﻌ ﹸﻞ ﺃﻫ ﹸﻞ ﻣﻜﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﳕﺎ ﺃﺣﺮﻡ ﻣﻨﻬﺎ ﰲ ﺣﺎﻝ ﺩﺧﻮﻟﻪ‬ ‫ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﳌﺎ ﻗﻀﻰ ‪‬ﻋﻤ‪‬ﺮﺗﻪ ﻟﻴﻼﹰ‪ ،‬ﺭﺟﻊ ﻣﻦ ﻓﻮﺭﻩ ﺇﱃ ﺍﳉِﻌﺮﺍﻧﺔ‪ ،‬ﻓﺒﺎﺕ ‪‬ﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ‬ ‫ﻑ ﺣﱴ ﺟﺎﻣ‪‬ﻊ ﺍﻟﻄﺮﻳﻖ ]ﻃﺮﻳﻖ ‪‬ﺟ ‪‬ﻤ ٍﻊ ِﺑ‪‬ﺒ ﹾﻄ ِﻦ ‪‬ﺳﺮِﻑ[‪،‬‬ ‫ﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﺧﺮﺝ ﻣﻦ ﺑﻄﻦ ‪‬ﺳ ِﺮ ‪‬‬ ‫ﻭﺯﺍﻟ ِ‬ ‫)‪(١‬‬ ‫ﻭﳍﺬﺍ ﺧﻔﻴﺖ ﻫﺬﻩ ﺍﻟﻌ‪‬ﻤﺮﺓ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ‪.‬‬ ‫ﻭﺍﳌﻘﺼﻮﺩ‪ ،‬ﺃﻥ ﻋ‪ ‬ﻤ ‪‬ﺮﻩ‪ ‬ﻛﻠﱠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﳐﺎﻟﻔ ﹰﺔ ﹶﳍﺪ‪‬ﻯ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﺈ‪‬ﻢ‬ ‫ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﻰ ﻣﻦ ﺃﻓﺠﺮ ﺍﻟﻔﺠ‪‬ﻮﺭ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻻﻋﺘﻤﺎﺭ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﺃﻓﻀ ﹸﻞ ﻣﻨﻪ ﰲ ﺭﺟﺐ ﺑﻼ ﺷﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻔﺎﺿﻠ ﹸﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻻﻋﺘﻤﺎﺭ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻤﻮﺿﻊ ﻧﻈﺮ‪ ،‬ﻓﻘﺪ ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﺃﻣﺮ‬ ‫ﺃﻡ ﻣ‪‬ﻌﻘِﻞ ﳌﺎ ﻓﺎ‪‬ﺎ ﺍﳊ ‪‬ﺞ ﻣﻌﻪ‪ ،‬ﺃﻥ ﺗﻌﺘ ِﻤ ‪‬ﺮ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﺧﱪﻫﺎ ﹶﺃﻥﱠ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ ﰲ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪‬ﺗ ‪‬ﻌ ِﺪﻝﹸ‬ ‫‪‬ﺣﺠ‪‬ﺔ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﻘﺪ ﺍﺟﺘﻤﻊ ﰲ ‪‬ﻋﻤ‪‬ﺮﺓ ﺭﻣﻀﺎﻥ ﺃﻓﻀ ﹸﻞ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺃﻓﻀ ﹸﻞ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﺍﻟﻠﱠﻪ ﱂ‬ ‫ﻳﻜﻦ ﻟِﻴﺨﺘﺎﺭ ﻟﻨﺒﻴﻪ ج ﰲ ﻋ‪ ‬ﻤ ِﺮ ِﻩ ﺇ ﱠﻻ ﺃﻭﱃ ﺍﻷﻭﻗﺎﺕ ﻭﺃﺣﻘﱠﻬﺎ ‪‬ﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ﹸﺓ ﰲ ﺃﺷﻬﺮ‬ ‫ﺍﳊﺞ ﻧﻈ ‪‬ﲑ ﻭﻗﻮﻉ ﺍﳊﺞ ﰲ ﺃﺷﻬﺮﻩ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺷﻬﺮ ﻗﺪ ﺧﺼ‪‬ﻬﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬ ‫ﻭﺟﻌﻠﻬﺎ ﻭﻗﺘﹰﺎ ﳍﺎ‪ ،‬ﻭﺍﻟﻌﻤﺮ ﹸﺓ ﺣﺞ‪ ‬ﺃﺻﻐﺮ‪ ،‬ﻓﺄﻭﱃ ﺍﻷﺯﻣﻨﺔ ‪‬ﺎ ﺃﺷﻬ ‪‬ﺮ ﺍﳊﺞ‪ ،‬ﻭﺫﻭ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‬ ‫ﺃﻭﺳﻄﹸﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻧﺴﺘﺨﲑ ﺍﻟﻠﱠﻪ ﻓﻴﻪ‪ ،‬ﻓﻤ‪‬ﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻓﻀ ﹸﻞ ﻋﻠﻢ‪ ،‬ﻓﻠﲑﺷﺪ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﻗﺪ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻳﺸﺘﻐِﻞ ﰲ ﺭﻣﻀﺎﻥ ﻣِﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲟﺎ ﻫﻮ ﺃﻫ ‪‬ﻢ ﻣِﻦ‬ ‫ﲔ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﺄﺧ‪‬ﺮ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺇﱃ ﺃﺷﻬﺮ‬ ‫ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳ‪‬ﻤﻜﻨﻪ ﺍﳉﻤ ‪‬ﻊ ﺑﲔ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺑ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٩٣٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٨٩)(١٩٨٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٣٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٩٩٣‬ﻭﺍﻟﺪﺍﺭﻣﻲ‬ ‫)‪.(٥١/٢‬‬


‫‪٥٩‬‬ ‫ﺍﳊﺞ‬

‫ﻭﻭﻓﱠﺮ ﻧﻔﺴﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﰲ ﺭﻣﻀﺎ ﹶﻥ ﻣﻊ ﻣﺎ ﰲ ﺗﺮﻙ ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﲪﺔ ﺑﺄﹸﻣﺘﻪ‬ ‫ﺸ ‪‬ﻖ ﻋﻠﻴﻬﺎ ﺍﳉﻤ ‪‬ﻊ‬ ‫ﻭﺍﻟﺮﺃﻓﺔ ‪‬ﻢ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺍﻋﺘﻤ ‪‬ﺮ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻟﺒﺎﺩﺭﺕ ﺍﻷُﻣﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﻳ ‪‬‬ ‫ﺑﲔ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ِﺓ ﻭﺍﻟﺼﻮﻡِ‪ ،‬ﻭﺭ‪‬ﲟﺎ ﻻ ﺗﺴﻤﺢ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻟﻔﻄﺮ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺣﺮﺻﹰﺎ ﻋﻠﻰ‬ ‫ﲢﺼﻴﻞ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻭﺻﻮ ِﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺘﺤﺼ‪‬ﻞ ﺍﳌﺸﻘﺔﹸ‪ ،‬ﻓﺄﺧ‪‬ﺮﻫﺎ ﺇﱃ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻳﺘﺮ‪‬ﻙ‬ ‫ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﻳ‪‬ﺤﺐ ﺃﻥ ﻳﻌﻤﻠﻪ‪ ،‬ﺧﺸﻴﺔ ﺍﳌﺸﻘﺔ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻑ‬ ‫ﻭﳌﺎ ﺩﺧﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺧﺮﺝ ﻣﻨﻪ ﺣﺰﻳﻨﺎﹰ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻪ ﻋﺎﺋﺸﺔ ﰲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ‪) :‬ﺇﻧ‪‬ﻰ ﹶﺃﺧ‪‬ﺎ ‪‬‬ ‫ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﺪ ‪‬ﺷ ﹶﻘ ﹾﻘﺖ‪ ‬ﻋ‪‬ﻠﻰ ﹸﺃﻣ‪‬ﱴ()‪ ،(١‬ﻭﻫ ‪‬ﻢ ﺃﻥ ﻳﱰﻝ ﻳﺴﺘﺴﻘﻰ ﻣﻊ ﺳ‪‬ﻘﺎﺓ ﺯﻣﺰﻡ ﻟﻠﺤﺎﺝ‪،‬‬ ‫ﻓﺨﺎﻑ ﺃﻥ ‪‬ﻳ ‪‬ﻐﻠﹶﺐ ﺃﹶﻫﻠﹸﻬﺎ ﻋﻠﻰ ﺳِﻘﺎﻳﺘﻬﻢ ﺑﻌﺪﻩ)‪ .(٢‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ أﻧﻪ ﻟﻢ ﻳُﺤﻔﻆ ﻋﻨﻪ ج أﻧﻪ اﻋﺘﻤﺮ ﻓﻲ اﻟﺴﻨﺔ إﻻ ﻣﺮة واﺣﺪة‬

‫ﻭﱂ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ج‪ ،‬ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﱂ ﻳﻌﺘ ِﻤﺮ‪ ‬ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ‪،‬‬ ‫ﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺍﻋﺘ ‪‬ﻤ ‪‬ﺮ ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ‪ ،‬ﻭﺍﺣﺘﺞ ﲟﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻦ‬ ‫ﻭﻗﺪ ﻇﻦ ﺑﻌ ‪‬‬ ‫ﻋﺎﺋﺸﺔ‪) ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺍﻋﺘ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺗ‪‬ﲔ‪ :‬ﻋﻤ‪‬ﺮﺓ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ ﰲ‬ ‫ﺷﻮ‪‬ﺍﻝ()‪ .(٣‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ‪‬ﺎ ﺫﻛ ‪‬ﺮ ﳎﻤﻮﻉ ﻣﺎ ﺍﻋﺘﻤﺮ‪ ،‬ﻓﺈﻥ ﺃﻧﺴﺎﹰ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻭﻏﲑﻫﻢ ﻗﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﺃﺭ‪‬ﺑ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤﺮٍ‪ ،‬ﻓﻌ‪ِ‬ﻠ ‪‬ﻢ ﺃﻥ ﻣ‪‬ﺮﺍﺩ‪‬ﻫﺎ ﺑﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺳﻨﺔ‬ ‫ﻣﺮﺗﲔ‪ ،‬ﻣﺮﺓ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭﻣﺮﺓ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﱂ ﻳﻘﻊ ﻗﻂﱡ‪ ،‬ﻓﺈﻧﻪ ﺍﻋﺘﻤ ‪‬ﺮ ﺃﺭﺑﻊ ﻋ‪ ‬ﻤ ٍﺮ ﺑﻼ ﺭﻳﺐ‪ :‬ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ﹸﺓ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﰲ ﺫﻯ‬ ‫ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻋ‪‬ﻤﺮﺓ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﰒ ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﺇﱃ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ‪ ،‬ﻓﺎﻋﺘﻤﺮ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻘﻀﻴﺔ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪،‬‬ ‫ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﱂ ﳜﺮ‪‬ﺝ ﺇﱃ ﻣﻜﺔ ﺣﱴ ﻓﺘﺤﻬﺎ ﺳﻨ ﹶﺔ ﲦﺎﻥ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺎﻡ‪ ،‬ﰒ ﺧﺮﺝ ﺇﱃ ﺣ‪‬ﻨﲔ ﰲ ﺳﺖ ﻣﻦ ﺷﻮ‪‬ﺍﻝ ﻭﻫﺰ‪‬ﻡ ﺍﻟﻠﱠﻪ ﺃﻋﺪﺍﺀﻩ‪ ،‬ﻓﺮﺟﻊ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﺃﺣﺮﻡ‬ ‫ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻤﱴ ﺍﻋﺘﻤﺮ ﰲ ﺷﻮﺍﻝ؟‬ ‫ﻭﻟﻜﻦ ﻟﻘﻰ ﺍﻟﻌﺪ ‪‬ﻭ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻭﺧﺮﺝ ﻓﻴﻪ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻭﻗﻀﻰ ﻋ‪‬ﻤﺮﺗﻪ ﳌﺎ ﻓﺮﻍ ﻣﻦ ﺃﻣﺮ ﺍﻟﻌﺪ ‪‬ﻭ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٠٢٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٧٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٦٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٨‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٩٩١‬‬


‫‪٦٠‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻊ ﺫﻟﻚ ﺍﻟﻌﺎ ‪‬ﻡ ﺑﲔ ﻋ‪‬ﻤﺮﺗﲔ‪ ،‬ﻭﻻ ﻗﹶﺒﻠﹶﻪ ﻭﻻ ﺑﻌﺪ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻟﻪ ﻋِﻨﺎﻳﺔ‬ ‫ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻟﻴﻼﹰ‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬‬ ‫ﺏ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﻚ ﻭﻻ ﻳﺮﺗﺎ ‪‬‬ ‫ﺑﺄﻳﺎﻣﻪ ج ﻭﺳﲑﺗﻪ ﻭﺃﺣﻮﺍﻟﻪ‪ ،‬ﻻ ﻳﺸ ‪‬‬ ‫ﺤﺒ‪‬ﻮﻥ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﰲ ﺍﻟﺴﻨﺔ ﻣِﺮﺍﺭﹰﺍ ﺇﺫﺍ ﱂ ﻳ‪‬ﺜﺒﺘﻮﺍ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱮ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺒﺄﻯ ﺷﺊ ﻳﺴﺘ ِ‬ ‫ج؟ ﻗﻴﻞ‪ :‬ﻗﺪ ﺍﺧ‪‬ﺘﻠِﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺃﻛﺮﻩ ﺃﻥ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﰲ ﺍﻟﺴﻨﺔ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ‬ ‫ﻋ‪‬ﻤﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﻣ‪‬ﻄﺮ‪‬ﻑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺍﺑ ‪‬ﻦ ﺍ ﹶﳌﻮ‪‬ﺍﺯ‪ ،‬ﻗﺎﻝ ﻣﻄﺮ‪‬ﻑ‪ :‬ﻻ ﺑﺄﺱ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‬ ‫ﰲ ﺍﻟﺴﻨﺔ ﻣِﺮﺍﺭﺍﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻮ‪‬ﺍﺯ‪ :‬ﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﻪ ﺑﺄﺱ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸ ﹸﺔ ﻣﺮ‪‬ﺗﲔ‬ ‫ﰲ ﺷﻬﺮ‪ ،‬ﻭﻻ ﺃﺭﻯ ﺃﻥ ﻳ‪‬ﻤﻨﻊ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﻟﻠﱠﻪ ﺑﺸﺊ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻻ ﻣﻦ‬ ‫ﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺍﳋﲑ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻭﱂ ﻳﺄﺕ ﺑﺎﳌﻨﻊ ﻣﻨﻪ ﻧﺺ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺑﺎ‬ ‫ﺣﻨﻴﻔﺔ‪ -‬ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ -‬ﺍﺳﺘﺜﲎ ﲬﺴﺔ ﺃﻳﺎﻡ ﻻ ﻳ‪‬ﻌﺘﻤﺮ ﻓﻴﻬﺎ‪ :‬ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺃﻳﺎﻡ‬ ‫ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﺍﺳﺘﺜﲎ ﺃﺑﻮ ﻳﻮﺳﻒ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪ :‬ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺃﻳﺎ ‪‬ﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺧﺎﺻﺔ‪،‬‬ ‫ﻭﺍﺳﺘﺜﻨﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﺒﺎﺋِﺖ ِﲟﻨ‪‬ﻰ ﻟﺮﻣﻰ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ .‬ﻭﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸﺔ ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ‪.‬‬ ‫ﻓﻘﻴﻞ ﻟﻠﻘﺎﺳﻢ‪ :‬ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻬﺎ ﺃﺣﺪ؟ ﻓﻘﺎﻝ‪َ :‬ﹶﺃﻋ‪‬ﻠﻰ‬ ‫ﹸﺃﻡ‪ ‬ﺍﳌﺆﻣﻨﲔ؟‪ ،‬ﻭﻛﺎﻥ ﺃﻧﺲ ﺇﺫﺍ ‪‬ﺣ ‪‬ﻤ ‪‬ﻢ ‪‬ﺭﹾﺃﺳ‪‬ﻪ‪ ،‬ﺧﺮﺝ ﻓﺎﻋﺘﻤﺮ‪.‬‬ ‫ﻭﻳ‪‬ﺬﻛﺮ ﻋﻦ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺘﻤﺮ ﰲ ﺍﻟﺴﻨﺔ ﻣِﺮﺍﺭﺍﹰ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ج‪:‬‬ ‫ﱮ ج‪ ،‬ﺃﻋﻤ ‪‬ﺮ ﻋﺎﺋﺸﺔ‬ ‫)ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﺇﱃ ﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ ﹶﻛﻔﱠﺎ ‪‬ﺭ ﹲﺓ ﳌﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ()‪ .(١‬ﻭﻳﻜﻔﻰ ﰲ ﻫﺬﺍ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻣﻦ ﺍﻟﺘ‪‬ﻨﻌﻴﻢ ﺳﻮﻯ ﻋﻤﺮﺗِﻬﺎ ﺍﻟﱴ ﻛﺎﻧﺖ ﺃﻫﻠﱠﺖ ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻋﺎ ٍﻡ ﻭﺍﺣﺪ‪ ،‬ﻭﻻ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻋﺎﺋﺸﺔ‬ ‫ﻛﺎﻧﺖ ﻗﺪ ﺭﻓﻀﺖ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﱴ ﺃﻫﻠﱠﺖ ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﻗﻀﺎﺀ ﻋﻨﻬﺎ‪ ،‬ﻷﻥ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻻ‬ ‫ﻚ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺗِﻚ()‪ (٢‬ﻭﰱ ﻟﻔﻆ‪:‬‬ ‫ﺴﻌ‪ِ ‬‬ ‫ﺼﺢ‪ ‬ﺭﻓﻀ‪‬ﻬﺎ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﳍﺎ ﺍﻟﻨﱮ ج‪) :‬ﻳ ‪‬‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﻚ ﹶﻃﻮ‪‬ﺍﻓﹸﻚ ِﻟ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﺖ ِﻣﻨ‪‬ﻬﻤ‪‬ﺎ ﺟ‪‬ﻤﻴﻌﹰﺎ()‪.(٣‬‬ ‫) ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ :‬ﺃﻧﻪ ج ﻗﺎﻝ ﳍﺎ‪) :‬ﺍﺭﻓﹸﻀﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺗ‪‬ﻚ‬ ‫ﻚ ﻭﺍﻣﺘﺸﻄﻰ(‪ ،‬ﻭﰱ ﻟﻔﻆ‪:‬‬ ‫ﻚ ﻭﺍ ‪‬ﻣ‪‬ﺘﺸِﻄﻰ(‪ ،‬ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ‪) :‬ﺍﻧﻘﹸﻀﻰ ﺭ‪‬ﺃ ‪‬ﺳ ِ‬ ‫ﻭﺍﻧﻘﹸﻀﻰ ‪‬ﺭﹾﺃ ‪‬ﺳ ِ‬ ‫ﳊﺞ‪ ،‬ﻭﺩ‪‬ﻋﻰ ﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ()‪ ،(٤‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺭﻓﻀﻬﺎ ﻣﻦ ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻗﻮﻟﻪ‪:‬‬ ‫)ﹶﺃ ِﻫﻠﱢﻰ ﺑﺎ ﹶ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٧٦/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٣٤٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٣٣‬ﻭﺍﳌﻮﻃﺄ )‪.(٣٤٦/١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٣٢)(١٢١١‬ﻭﺃﲪﺪ )‪.(١٢٤/٦‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٣‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٤١١ ،٤١٠/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٣٠/٣) ،(٣٥٤/١‬‬


‫‪٦١‬‬ ‫)ﺍﺭﻓﹸﻀﻴﻬﺎ ﻭﺩﻋﻴﻬﺎ(‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻣﺮﻩ ﳍﺎ ﺑﺎﻻﻣﺘﺸﺎﻁ‪.‬‬ ‫ﻗﻴﻞ‪ :‬ﻣﻌﲎ ﻗﻮﻟﻪ‪) :‬ﺍﺭﻓﹸﻀﻴﻬﺎ(‪ :‬ﺍﺗﺮﻛﻰ ﺃﻓﻌﺎﳍﺎ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﻮﱏ ﰲ ‪‬ﺣﺠ‪‬ﺔ‬ ‫ﺖ ِﻣ‪‬ﻨﻬ‪‬ﻤﺎ ‪‬ﺟﻤِﻴﻌﹰﺎ(‪ ،‬ﳌﺎ ﻗﻀﺖ ﺃﻋﻤﺎ ﹶﻝ‬ ‫ﻣﻌﻬﺎ‪ ،‬ﻭﻳﺘﻌﲔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ‪ ) :‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﻚ(‪ ،‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺇﺣﺮﺍﻡ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﱂ‬ ‫ﻚ ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﻚ ِﻟ ‪‬‬ ‫ﻚ ﻃﹶﻮﺍﻓﹸ ِ‬ ‫ﺴﻌ‪ِ ‬‬ ‫ﺍﳊﺞ‪ ،‬ﻭﻗﻮﻟﻪ‪) :‬ﻳ ‪‬‬ ‫ﺖ ﺃﻋﻤﺎﻟﹸﻬﺎ ﻭﺍﻻﻗﺘﺼﺎ ‪‬ﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺑﺎﻧﻘﻀﺎﺀ ﺣﺠ‪‬ﻬﺎ ﺍﻧﻘﻀﻰ ﺣﺠ‪‬ﻬﺎ‬ ‫ﻀ ‪‬‬ ‫ﻳ‪‬ﺮﻓﺾ‪ ،‬ﻭﺇﳕﺎ ﺭ‪‬ﻓ ‪‬‬ ‫ﻭﻋﻤﺮﺗ‪‬ﻬﺎ‪ ،‬ﰒ ﺃﻋﻤﺮﻫﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻬﺎ‪ ،‬ﺇﺫ ﺗ‪‬ﺄﺗﻰ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﻣﺴﺘ ِﻘﻠﱠﺔ ﻛﺼﻮﺍﺣﺒﺎ‪‬ﺎ‪،‬‬ ‫ﻭﻳﻮﺿﺢ ﺫﻟﻚ ﺇﻳﻀﺎﺣﹰﺎ ﺑﻴ‪‬ﻨﺎﹰ‪ ،‬ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ‬ ‫ﻋﺮﻭﺓ‪ ،‬ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﺤِﻀﺖ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ‬ ‫ﺾ ﺭﺃﺳﻰ‬ ‫ﺣﺎﺋﻀﹰﺎ ﺣﱴ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﱂ ﺃﹸ ِﻫﻞﱠ ﺇ ﱠﻻ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﺄﻣﺮﱏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﻧﻘﹸ ‪‬‬ ‫ﺖ ‪‬ﺣﺠ‪‬ﻰ‪،‬‬ ‫ﺖ ﺫﻟﻚ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻗﻀﻴ ‪‬‬ ‫ﺸﻂﹶ‪ ،‬ﻭﺃﹸ ِﻫﻞﱠ ﺑﺎﳊﺞ‪ ،‬ﻭﺃﺗﺮﻙ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻔﻌﻠ ‪‬‬ ‫ﻭﺍﻣﺘ ِ‬ ‫ﺑﻌﺚ ﻣﻌﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻭﺃﻣﺮﱏ ﺃﻥ ﺃﻋﺘ ِﻤ ‪‬ﺮ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﻣﻜﺎ ﹶﻥ‬ ‫ﺚ ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﺼﺮﺍﺣﺔ‪ ،‬ﺃ‪‬ﺎ‬ ‫ﻋ‪‬ﻤﺮﺗﻰ ﺍﻟﱴ ﺃﺩﺭﻛﲎ ﺍﳊ ‪‬ﺞ ﻭﱂ ﺃﹸ ِﻫﻞﱠ ﻣﻨﻬﺎ)‪ .(١‬ﻓﻬﺬﺍ ﺣﺪﻳ ﹲ‬ ‫ﺤﺮِﻣﺔ ﺣﱴ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﳊﺞ‪ ،‬ﻓﻬﺬﺍ ﺧﱪ‪‬ﻫﺎ‬ ‫ﱂ ﺗﻜﻦ ﺃﺣﻠﱠﺖ ﻣﻦ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺑﻘﻴﺖ ‪‬ﻣ ‪‬‬ ‫ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻗﻮ ﹸﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳍﺎ‪ ،‬ﹸﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻳﻮﺍﻓﻖ ﺍﻵﺧﺮ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﳊ ‪‬ﺞ ﺍﳌﱪﻭ ‪‬ﺭ ﻟﻴﺲ ﻟﻪ ﺟﺰﺍﺀ‬ ‫ﻭﰱ ﻗﻮﻟﻪ ج‪) :‬ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ﹸﺓ ﺇﱃ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ِﺓ ﻛﻔﱠﺎﺭ ﹲﺓ ﳌﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍ ﹶ‬ ‫ﺇﻻ ﺍﳉﻨﺔ( ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﰲ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﺗﻨﺒﻴ ‪‬ﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﺫ ﻟﻮ‬ ‫ﺴﻮ‪‬ﻯ ﺑﻴﻨﻬﻤﺎ ﻭﱂ ﻳ‪‬ﻔﺮ‪‬ﻕ‪.‬‬ ‫ﻛﺎﻧﺖ ﺍﻟﻌﻤﺮ ﹸﺓ ﻛﺎﳊﺞ‪ ،‬ﻻ ﺗ‪‬ﻔﻌﻞ ﰲ ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﺮﺓ‪ ،‬ﻟ ‪‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻋﻦ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍ ‪‬ﻋ‪‬ﺘ ِﻤ ‪‬ﺮ ﰲ ﻛﻞ ﺷﻬﺮ‬ ‫ﻣﺮﺓ)‪ .(٢‬ﻭﺭﻭﻯ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻋﻦ ﺳ‪‬ﻮﻳﺪ ﺑﻦ ﺃﰉ ﻧﺎﺟﻴﺔ‪ ،‬ﻋﻦ ﺃﰉ ﺟﻌﻔﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺖ ﻣﺮﺍﺭﹰﺍ(‪ .‬ﻭﺫﻛﺮ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻋﻦ‬ ‫ﺸ ‪‬ﻬ ِﺮ ﺇ ﹾﻥ ﹶﺃ ﹶﻃ ﹾﻘ ‪‬‬ ‫ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪) :‬ﺍ ‪‬ﻋ‪‬ﺘ ِﻤ ‪‬ﺮ ﰲ ﺍﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﻢ ‪‬ﺭﹾﺃ ‪‬ﺳﻪ‪،‬‬ ‫ﺳﻔﻴﺎﻥ ﺑﻦ ﺃﰉ ﺣﺴﲔ‪ ،‬ﻋﻦ ﺑﻌﺾ ﻭﻟﺪ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺃﻧﺴﹰﺎ ﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﲟﻜﺔ ﹶﻓ ‪‬‬ ‫ﺝ ﺇﱃ ﺍﻟ‪‬ﺘ‪‬ﻨﻌِﻴ ِﻢ ﻓﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ)‪.(٣‬‬ ‫‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻓﺼﻞ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٢٩٢/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٤٤/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٢٩٢/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٤٤/٤‬‬


‫‪٦٢‬‬ ‫ﺣﺠﱠﺘﻪ‬ ‫ﻓﻲ ﺳﻴﺎق َهﺪْﻳﻪ ج ﻓﻲ َ‬

‫ﺠ ٍﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻰ ﺣ‪‬ﺠﺔ‬ ‫ﺤﺞ‪ ‬ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺳِﻮﻯ ‪‬ﺣ ‪‬‬ ‫ﻻ ﺧﻼﻑ ﺃﻧ‪‬ﻪ ﱂ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻮ‪‬ﺩﺍﻉ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺳﻨ ﹶﺔ ﻋﺸﺮ‪.‬‬ ‫ﻒ‪ :‬ﻫﻞ ﺣ ‪‬ﺞ ﻗﺒﻞ ﺍﳍﺠﺮﺓ؟ ﻓﺮﻭﻯ ﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻭﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﺣ ‪‬ﺞ ﺍﻟﻨﱮ ج ﺛﻼ ﹶ‬ ‫ﺠ‪‬ﺘﻴ‪‬ﻦ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﻬﺎﺟﺮ‪ ،‬ﻭ ‪‬ﺣﺠ‪‬ﺔ ﺑﻌﺪ ﻣﺎ ﻫﺎﺟﺮ‬ ‫ﺙ ﺣِﺠﺞ‪ ،‬ﺣ ‪‬‬ ‫ﺖ‬ ‫ﻣﻌﻬﺎ ‪‬ﻋﻤ‪‬ﺮﺓ()‪ .(١‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟ ‪‬‬ ‫ﳏﻤﺪﹰﺍ ﻳﻌﲎ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﻠﻢ ﻳﻌﺮﻓﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻭﰱ ﺭﻭﺍﻳﺔ‪ :‬ﻻ ﻳ‪‬ﻌ ‪‬ﺪ‬ ‫ﺍﳊﺪﻳﺚ ﳏﻔﻮﻇﹰﺎ‪.‬‬ ‫ﺽ ﺍﳊﺞ‬ ‫ﺽ ﺍﳊﺞ‪ .‬ﺑﺎﺩﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳊ ‪‬ﺞ ﻣﻦ ﻏﲑ ﺗﺄﺧﲑ‪ ،‬ﻓﺈ ﱠﻥ ﻓﺮ ‪‬‬ ‫ﻭﳌﺎ ﻧﺰﻝ ﻓﺮ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭ‪‬ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ ِﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫ﺗﺄﺧ‪‬ﺮ ﺇﱃ ﺳﻨﺔ ﺗﺴﻊ ﺃﻭ ﻋﺸﺮ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹶﺃِﺗﻤ‪‬ﻮﺍ ﺍ ﹶ‬ ‫ﺖ ﻋﺎﻡ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻓﺮﺿﻴ‪ ‬ﹸﺔ ﺍﳊﺞ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻬﺎ‬ ‫‪ ،[١٩٦‬ﻓﺈ‪‬ﺎ ﻭﺇﻥ ﻧﺰﻟﺖ ﺳﻨ ﹶﺔ ﺳ ‪‬‬ ‫ﺏ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻷﻣ ‪‬ﺮ ﺑﺈﲤﺎﻣﻪ ﻭﺇﲤﺎﻡ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻘﺘﻀﻰ ﻭﺟﻮ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﹶﻓ ِﻤ ‪‬ﻦ ﺃﻳﻦ ﻟﻜﻢ ﺗﺄﺧﲑ ﻧﺰﻭﻝ ﻓﺮﺿﻪ ﺇﱃ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺍﻟﻌﺎﺷﺮﺓ؟ ﻗﻴﻞ‪ :‬ﻷﻥ ﺻﺪﺭ ﺳﻮﺭ ِﺓ‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ ﻧﺰﻝ ﻋﺎ ‪‬ﻡ ﺍﻟﻮﻓﻮﺩ‪ ،‬ﻭﻓﻴﻪ ﹶﻗﺪِﻡ ﻭﻓ ‪‬ﺪ ﳒﺮﺍﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺻﺎﳊﻬﻢ ﻋﻠﻰ‬ ‫ﺃﺩﺍ ِﺀ ﺍﳉﺰﻳﺔ‪ ،‬ﻭﺍﳉﺰﻳﺔ ﺇﳕﺎ ﻧﺰﻟﺖ ﻋﺎ ‪‬ﻡ ﺗﺒﻮﻙ ﺳﻨﺔ ﺗﺴﻊ‪ ،‬ﻭﻓﻴﻬﺎ ﻧﺰﻝ ﺻﺪ ‪‬ﺭ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪،‬‬ ‫ﻭﻧﺎﻇ ‪‬ﺮ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳌﺒ‪‬ﺎﻫﻠﺔ‪ ،‬ﻭﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺃﻥ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﻭﺟﺪﻭﺍ ﰲ‬ ‫ﻧﻔﻮﺳﻬﻢ ﻋﻠﻰ ﻣﺎ ﻓﺎ‪‬ﻢ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﳌﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳﹶﺄ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ‬ ‫ﳊﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻋ‪‬ﺎ ِﻣ ِﻬ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ﴾ ]ﺍﻟﺘﻮﺑﺔ‪،[٢٨ :‬‬ ‫ﺠ ‪‬ﺪ ﺍ ﹶ‬ ‫ﺴِ‬ ‫ﺲ ﻓﹶﻼ ‪‬ﻳ ﹾﻘ ‪‬ﺮﺑ‪‬ﻮﹾﺍ ﺍ ﹶﳌ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ‪‬ﻧ ‪‬‬ ‫ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ ﹸﳌ ‪‬‬ ‫ﻓﺄﻋﺎﺿﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻣﻦ ﺫﻟﻚ ﺑﺎﳉﺰﻳﺔ‪ ،‬ﻭﻧﺰﻭ ﹸﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺍﳌﻨﺎﺩﺍ ﹸﺓ ‪‬ﺎ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺳﻨﺔ‬ ‫ﺼﺪ‪‬ﻳﻖ ﻳﺆﺫﱢﻥ ﺑﺬﻟﻚ ﰲ ﻣﻜﺔ ﰲ ﻣﻮﺍﺳﻢ ﺍﳊﺞ‪ ،‬ﻭﺃﺭﺩﻓﻪ ﺑﻌﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﺗﺴﻊ‪ ،‬ﻭﺑﻌﺚ ﺍﻟ ‪‬‬ ‫ﺴﻠﹶﻒ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺫﻛﺮﻧﺎﻩ ﻗﺪ ﻗﺎﻟﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ وﺻﻒ َﺣﺠﱠﻪ اﻟﻨﺒﻰ ج‬ ‫ﻭﳌﺎ ﻋﺰﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﳊ ‪‬ﺞ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺣﺎﺝ‪ ،‬ﻓﺘﺠﻬﺰﻭﺍ ﻟﻠﺨﺮﻭﺝ ﻣﻌﻪ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨١٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٧٦‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٧٨/٢‬‬


‫‪٦٣‬‬ ‫ﻭﲰِﻊ ﺫﻟﻚ ‪‬ﻣ ‪‬ﻦ ﺣﻮﻝ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﹶﻓ ﹶﻘ ِﺪﻣ‪‬ﻮﺍ ﻳ‪‬ﺮﻳﺪﻭﻥ ﺍﳊ ‪‬ﺞ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻭﺍﻓﺎﻩ ﰲ ﺍﻟﻄﺮﻳﻖ‬ ‫ﺧﻼﺋ ‪‬ﻖ ﻻ ﻳ‪‬ﺤﺼ‪‬ﻮﻥ‪ ،‬ﻓﻜﺎﻧ‪‬ﻮﺍ ﻣِﻦ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﻭﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻭﻋﻦ ﴰﺎﻟﻪ ﻣ ‪‬ﺪ ﺍﻟﺒﺼﺮ‪،‬‬ ‫ﲔ ﻣِﻦ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪ ِﺓ ﺑﻌﺪ ﺃﻥ ﺻﻠﱠﻰ ﺍﻟﻈﻬ ‪‬ﺮ ‪‬ﺎ‬ ‫ﺖ ‪‬ﺑ ِﻘ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ‪‬ﺎﺭﹰﺍ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ِﻟ ِ‬ ‫ﻭﺧﺮ ‪‬‬ ‫ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺧﻄﺒﻬﻢ ﻗﺒﻞ ﺫﻟﻚ ﺧ‪‬ﻄﺒ ﹰﺔ ﻋﻠﱠﻤﻬﻢ ﻓﻴﻬﺎ ﺍﻹﺣﺮﺍﻡ ﻭﻭﺍﺟﺒﺎﺗِﻪ ﻭﺳﻨﻨﻪ‪.‬‬ ‫ﺖ‪ :‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻛﺎﻥ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻛﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﻗﻠ ‪‬‬ ‫ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺍﺣﺘﺞ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ ﻋﻠﻰ ﻗﻮﻟﻪ ﺑﺜﻼﺙ ﻣﻘﺪﻣﺎﺕ‪ ،‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ‬ ‫ﲔ ﻣﻦ ﺫﻯ ﺍﻟﻘﻌﺪﺓ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﺳﺘﻬﻼﻝ ﺫﻯ ﺍﳊِﺠﺔ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ‪،‬‬ ‫ﺖ ‪‬ﺑ ِﻘ ‪‬‬ ‫ﺴ ‪‬‬ ‫ِﻟ ِ‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﻳﻮﻡ ﻋﺮﻓﺔ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﺣﺘﺞ ﻋﻠﻰ ﺃﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻟﺴِﺖ ﺑﻘﲔ ﻣﻦ‬ ‫ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﲟﺎ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬ ‫ﱮ ج ﻣِﻦ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻣﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﻭﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻦ‪ (...‬ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ)‪ ،(١‬ﻭﻗﺎﻝ‪:‬‬ ‫)ﺍﻧﻄﻠﻖ ﺍﻟﻨ ‪‬‬ ‫ﻭﺫﻟﻚ ﳋﻤﺲ ﺑ‪‬ﻘﲔ ﻣﻦ ﺫِﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪.‬‬ ‫ﺺ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻋﻠﻰ ﺃﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻛﺎﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻗﺪ ﻧ ‪‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ ،‬ﻭﺍﺳﺘﻬﻼﻝ ﺫﻯ ﺍﳊِﺠﺔ ﺑﻼ ﺷﻚ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ‪ ،‬ﻓﺂﺧﺮ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‪،‬‬ ‫ﺖ‬ ‫ﺖ ﺑ‪‬ﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﺇﺫ ﺍﻟﺒﺎﻗﻰ ﺑﻌﺪﻩ ﺳ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺧﺮ‪‬ﻭﺟ‪‬ﻪ ﻟ ِ‬ ‫ﻟﻴﺎ ٍﻝ ﺳﻮﺍﻩ‪.‬‬ ‫ﺲ ﺑ‪‬ﻘﲔ ﻭﻫﻰ‪ :‬ﻳﻮﻡ‬ ‫ﻭﻭﺟﻪ ﻣﺎ ﺍﺧﺘﺮﻧﺎﻩ‪ ،‬ﺃﻥ ﺍﳊﺪﻳﺚ ﺻﺮﻳ ‪‬ﺢ ﰲ ﺃﻧﻪ ﺧﺮﺝ ﻟِﺨﻤ ‪‬‬ ‫ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺍﻷﺣﺪ‪ ،‬ﻭﺍﻹﺛﻨﲔ‪ ،‬ﻭﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻭﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻓﻬﺬﻩ ﲬﺲ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﻳﻜﻮﻥ‬ ‫ﻑ‬ ‫ﺧﺮﻭﺟﻪ ﻟﺴﺒ ‪‬ﻊ ﺑﻘﲔ‪ .‬ﻓﺈﻥ ﱂ ‪‬ﻳ ِﻌ ‪‬ﺪ ﻳﻮﻡ ﺍﳋﺮﻭﺝ‪ ،‬ﻛﺎﻥ ﻟﺴﺖ‪ ،‬ﻭﺃﻳ‪‬ﻬﻤﺎ ﻛﺎﻥ‪ ،‬ﻓﻬﻮ ﺧﻼ ‪‬‬ ‫ﺼ ‪‬ﺢ ﺍﳉﻤ ‪‬ﻊ‬ ‫ﺍﳊﺪﻳﺚ‪ .‬ﻭﺇﻥ ﺍﻋﺘﱪ ﺍﻟﻠﻴﺎﱃ‪ ،‬ﻛﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻟﺴِﺖ ﻟﻴﺎﻝ ﺑﻘﲔ ﻻ ﳋﻤﺲ‪ ،‬ﻓﻼ ‪‬ﻳ ِ‬ ‫ﺝ‬ ‫ﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺮﻭ ‪‬‬ ‫ﲔ ﺑﻘﺎﺀ ﲬﺲ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺒﺘﺔ‪ ،‬ﲞﻼ ِ‬ ‫ﺑﲔ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﻭﺑ ‪‬‬ ‫ﺲ ﺑﻼ ﺷﻚ‪ ،‬ﻭﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻨﱮ ج ﺫﻛﺮ ﳍﻢ‬ ‫ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﻗﻰ ﺑﻴﻮﻡ ﺍﳋﺮﻭﺝ ﲬ ‪‬‬ ‫ﰲ ﺧﻄﺒﺘﻪ ﻋﻠﻰ ﻣِﻨﱪﻩ ﺷﺄﻥ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻣﺎ ﻳﻠ‪‬ﺒﺲ‪ ‬ﺍﶈ ِﺮﻡ‪ ‬ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻷﻧﻪ ﱂ ﻳ‪‬ﻨﻘﻞ ﺃﻧﻪ ﲨﻌﻬﻢ‪ ،‬ﻭﻧﺎﺩﻯ ﻓﻴﻬﻢ ﳊﻀﻮﺭ ﺍﳋﹸﻄﺒﺔ‪ ،‬ﻭﻗﺪ ﺷﻬﺪ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻫﺬﻩ ﺍﳋﻄﺒﺔ ﺑﺎﳌﺪﻳﻨﺔ ﻋﻠﻰ ﻣﻨﱪﻩ‪ .‬ﻭﻛﺎﻥ ﻣِﻦ ﻋﺎﺩﺗﻪ ج ﺃﻥ ﻳ‪‬ﻌﻠﱢﻤﻬﻢ ﰲ ﻛ ﱢﻞ ﻭﻗﺖ‬ ‫ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﺇﺫﺍ ﺣﻀﺮ ﻓﻌﻠﻪ‪ ،‬ﻓﺄﻭﱃ ﺍﻷﻭﻗﺎﺕ ﺑﻪ ﺍﳉﻤﻌﺔ ﺍﻟﱴ ﻳﻠﻴﻬﺎ ﺧﺮﻭﺟ‪‬ﻪ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ‪:‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٢٣/٣‬‬


‫‪٦٤‬‬ ‫ﺾ ﻳﻮﻡ ﻣﻦ ﻏﲑ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻗﺪ ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﺍﳋﻠﻖ‪،‬‬ ‫ﻉ ﺍﳉﻤﻌﺔ ﻭﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺑﻌ ‪‬‬ ‫ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻟِﻴ ‪‬ﺪ ‪‬‬ ‫ﺹ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺗﻌﻠﻴﻤﻬﻢ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﻗﺪ ﺣﻀﺮ ﺫﻟﻚ ﺍﳉﻤﻊ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﳉﻤ ‪‬ﻊ ﺑﻴﻨﻪ‬ ‫ﻭﻫﻮ ﺃﺣﺮ ‪‬‬ ‫ﻭﺑﲔ ﺍﳊﺞ ﳑﻜ ‪‬ﻦ ﺑﻼ ﺗﻔﻮﻳﺖ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﳌﺎ ﻋﻠﻢ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ ،‬ﺃﻥ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻋﻨﻬﺎ‪ :‬ﺧﺮﺝ ﳋﻤﺲ ﺑ‪‬ﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻻ ﻳﻠﺘﺌ ‪‬ﻢ ﻣﻊ ﻗﻮﻟﻪ ﺃﻭ‪‬ﻟﻪ ﺑﺄﻥ ﻗﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻥ‬ ‫ﺍﻧﺪﻓﺎﻋﻪ ﻣﻦ ﺫِﻯ ﺍﳊﹸﻠﻴﻔﺔ ﻛﺎﻥ ﳋﻤﺲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻟﻴﺲ ﺑﲔ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ﻭﺑﲔ ﺍﳌﺪﻳﻨﺔ ﺇﻻ ﺃﺭﺑﻌ ﹸﺔ‬ ‫ﺃﻣﻴﺎﻝ ﻓﻘﻂ‪ ،‬ﻓﻠﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻟِﻘﻠﱠﺘﻬﺎ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﺄﺗﻠِﻒ ﲨﻴ ‪‬ﻊ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺲ ﺑﻘﲔ ﻟﺬﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻟﻜﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﺑﻼ ﺷﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﳋﻤ ٍ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻷﻥ ﺍﳉﻤﻌﺔ ﻻﺗﺼﻠﱠﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﺲ‪ ،‬ﺃ‪‬ﻢ ﺻﻠﱡﻮﺍ ﺍﻟﻈﻬﺮ ﻣﻌﻪ‬ ‫ﺑﺎﳌﺪﻳﻨﺔ ﺃﺭﺑﻌﹰﺎ)‪ .(١‬ﻗﺎﻝ‪ :‬ﻭﻳﺰﻳﺪﻩ ﻭﺿﻮﺣﺎﹰ‪ ،‬ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ‬ ‫ﻣﺎﻟﻚ‪) :‬ﻗﻠﱠﻤﺎ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳜﺮ‪‬ﺝ ﰲ ﺳﻔﺮ ﺇﺫﺍ ﺧﺮﺝ‪ ،‬ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ(‪ ،‬ﻭﰱ‬ ‫ﻟﻔﻆ ﺁﺧﺮ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻳ‪‬ﺤﺐ ﺃﻥ ﳜﺮ‪‬ﺝ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ)‪ ،(٢‬ﻓﺒﻄﻞ ﺧﺮﻭﺟﻪ ﻳﻮ ‪‬ﻡ‬ ‫ﺍﳉﻤﻌﺔ ﳌﺎ ﺫﻛﺮﻧﺎ ﻋﻦ ﺃﻧﺲ‪ ،‬ﻭﺑﻄﻞ ﺧﺮﻭﺟ‪‬ﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻦ‬ ‫ﺍﳌﺪﻳﻨﺔ ﻷﺭﺑ ٍﻊ ﺑ‪‬ﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟﻘِﻌﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ‪.‬‬ ‫ﳊﻠﻴﻔﺔ ﺍﻟﻠﻴﻠﹶﺔ ﺍﳌﺴﺘﻘﺒﻠﺔ ﻣﻦ ﻳﻮﻡ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻗﺪ ﺻ ‪‬ﺢ ﻣﺒﻴﺘ‪‬ﻪ ﺑﺬﻯ ﺍ ﹸ‬ ‫ﻓﻜﺎﻥ ﻳﻜﻮﻥ ﺍﻧﺪﻓﺎﻋﻪ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ﻳﻮﻡ ﺍﻷﺣﺪ‪ ،‬ﻳﻌﲎ‪ :‬ﻟﻮ ﻛﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪،‬‬ ‫ﻭﺻﺢ ﻣﺒﻴﺘ‪‬ﻪ ﺑﺬﻯ ﻃﹸﻮﻯ ﻟﻴﻠ ﹶﺔ ﺩﺧﻮﻟﻪ ﻣﻜﺔ‪ ،‬ﻭﺻ ‪‬ﺢ ﻋﻨﻪ ﺃﻧﻪ ﺩﺧﻠﻬﺎ ﺻ‪‬ﺒﺢ ﺭﺍﺑﻌﺔ ﻣﻦ ﺫﻯ‬ ‫ﳊﺠ‪‬ﺔ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻜﻮ ﹸﻥ ﻣﺪ ﹸﺓ ﺳﻔﺮﻩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻣﻜﺔ ﺳﺒﻌ ﹶﺔ ﺃﻳﺎﻡ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﻜﻮﻥ‬ ‫ﺍِ‬ ‫ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻷﺭﺑﻊ ﺑ‪‬ﻘﲔ ﻟِﺬﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻣﻜﺔ ﻟﺜﻼﺙ‬ ‫‪‬ﺧﹶﻠ ‪‬ﻮ ﹶﻥ ﻣﻦ ﺫﻯ ﺍﳊِﺠﺔ‪ ،‬ﻭﰱ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻓﺘﻠﻚ ﺳﺒ ‪‬ﻊ ﻟﻴﺎ ٍﻝ ﻻ ﻣﺰﻳﺪ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ‬ ‫ﺖ ﺑﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻭﺍﺋﺘﻠﻔﺖ‬ ‫ﺑﺈﲨﺎﻉ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ‪ ،‬ﻓﺼ ‪‬ﺢ ﺃﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻟِﺴ ٍ‬ ‫ﺕ ﻛﻠﱡﻬﺎ‪ ،‬ﻭﺍﻧﺘﻔﻰ ﺍﻟﺘﻌﺎﺭ‪‬ﺽ ﻋﻨﻬﺎ ﲝﻤﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﺍﻟﺮﻭﺍﻳﺎ ‪‬‬ ‫ﻒ ﻋﻨﻬﺎ ﻣﻊ ﺧﺮﻭﺟﻪ ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻳﺰﻭ ﹸﻝ‬ ‫ﻗﻠﺖ‪ :‬ﻫﻰ ﻣﺘﺂﻟﻔﺔ ﻣﺘﻮﺍﻓﻘﺔ‪ ،‬ﻭﺍﻟﺘﻌﺎﺭﺽ ﻣ‪‬ﻨﺘ ٍ‬ ‫ﻋﻨﻬﺎ ﺍﻻﺳﺘﻜﺮﺍﻩ ﺍﻟﺬﻯ ﺃﻭ‪‬ﳍﺎ ﻋﻠﻴﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺃﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪):‬ﻟﻮ ﻛﺎﻥ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٢٤/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٨٠/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٦٠٥‬‬


‫‪٦٥‬‬ ‫ﺲ ﺑ‪‬ﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻟﻜﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ (...‬ﺇﱃ‬ ‫ﺧﺮﻭﺟ‪‬ﻪ ﻣﻦ ﺍﳌﺪﻳﻨ ِﺔ ﳋﻤ ٍ‬ ‫ﺁﺧﺮﻩ ﻓﻐ ‪‬ﲑ ﻻﺯﻡ‪ ،‬ﺑﻞ ﻳﺼﺢ ﺃﻥ ﳜﺮ‪‬ﺝ ﳋﻤﺲ‪ ،‬ﻭﻳﻜﻮﻥ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺍﻟﺬﻯ ﻏ ‪‬ﺮ ﺃﺑﺎ‬ ‫ﳏﻤﺪ ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﺮﺍﻭﻯ ﻗﺪ ﺣﺬﻑ ﺍﻟﺘﺎﺀ ﻣﻦ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻫﻰ ﺇﳕﺎ ﺗ‪‬ﺤﺬﻑ ﻣﻦ ﺍﳌﺆﻧﺚ‪ ،‬ﻓﻔﻬﻢ‬ ‫ﺝ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪،‬‬ ‫ﳋﻤﺲ ﻟﻴﺎﻝ ﺑﻘﲔ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺮﻭ ‪‬‬ ‫ﺐ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺧﺮﻭﺟ‪‬ﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﱂ‬ ‫ﻟﻜﺎﻥ ﻷﺭﺑﻊ ﻟﻴﺎﻝ ﺑﻘﲔ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻳﻨﻘِﻠ ‪‬‬ ‫ﻳﻜﻦ ﳋﻤﺲ ﻟﻴﺎﻝ ﺑﻘﲔ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻟﺴﺖ ﻟﻴﺎﻝ ﺑﻘﲔ‪ ،‬ﻭﳍﺬﺍ ﺍﺿﻄﺮ ﺇﱃ ﺃﻥ ﻳ‪‬ﺆﻭ‪‬ﻝ ﺍﳋﺮﻭﺝ‬ ‫ﺍﳌﻘﻴ‪‬ﺪ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﳌﺬﻛﻮﺭ ﲞﻤﺲ ﻋﻠﻰ ﺍﻻﻧﺪﻓﺎﻉ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﻭﻻ ﺿﺮﻭﺭﺓ ﻟﻪ ﺇﱃ ﺫﻟﻚ‪،‬‬ ‫ﺇﺫ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﻬ ‪‬ﺮ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ ﻛﺎﻥ ﻧﺎﻗﺼﺎﹰ‪ ،‬ﻓﻮﻗﻊ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺗﺎﺭﻳﺦ ﺍﳋﺮﻭﺝ‬ ‫ﲞﻤﺲ ﺑﻘﲔ ﻣﻨﻪ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﳌﻌﺘﺎﺩ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻫﺬﻩ ﻋﺎﺩ ﹸﺓ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻨﺎﺱ ﰲ ﺗﻮﺍﺭﳜﻬﻢ‪ ،‬ﺃﻥ‬ ‫ﻳ‪‬ﺆ ‪‬ﺭﺧ‪‬ﻮﺍ ﲟﺎ ﺑﻘﻰ ﻣﻦ ﺍﻟﺸﻬﺮ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻛﻤﺎﻟﻪ‪ ،‬ﰒ ﻳﻘﻊ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻪ‪ ،‬ﻭﻇﻬﻮﺭ‬ ‫ﺼ ‪‬ﺢ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋ ﹸﻞ‪ :‬ﻳﻮﻡ ﺍﳋﺎﻣﺲ‬ ‫ﻧﻘﺼﻪ ﻛﺬﻟﻚ‪ ،‬ﻟﺌﻼ ﳜﺘﻠِﻒ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﻴ ِ‬ ‫ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻛﺘﺐ ﳋﻤﺲ ﺑﻘﲔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺸﻬﺮ ﺗﺴﻌﹰﺎ ﻭﻋِﺸﺮﻳﻦ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺒﺎﻗﻰ ﻛﺎﻥ‬ ‫ﲬﺴﺔ ﺃﻳﺎﻡ ﺑﻼ ﺷﻚ ﺑﻴﻮﻡ ﺍﳋﺮﻭﺝ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻠﻴﺎﱃ ﻭﺍﻷﻳﺎﻡ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬ ‫ﻆ ﺍﻟﻠﻴﺎﱃ ﻷ‪‬ﺎ ﺃﻭ ﹸﻝ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻫﻰ ﺃﺳﺒ ‪‬ﻖ ﻣﻦ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺘﺬﻛﺮ ﺍﻟﻠﻴﺎﱃ‪ ،‬ﻭﻣﺮﺍﺩ‪‬ﻫﺎ‬ ‫ﻏﻠﱠﺒﺖ ﻟﻔ ﹶ‬ ‫ﺲ ﺑ‪‬ﻘﲔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻳ‪‬ﺬﻛﱠﺮ ﻟﻔﻆ ﺍﻟﻌﺪﺩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻴﺎﱃ‪،‬‬ ‫ﺼ ‪‬ﺢ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﳋﻤ ٍ‬ ‫ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻴ ِ‬ ‫ﺚ‬ ‫ﺲ ﺑﻘﲔ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ .‬ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻓﺼ ‪‬ﺢ ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺟﻪ ﳋﻤ ٍ‬ ‫ﻛﻌﺐ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﳜﺮ‪‬ﺝ ﻗﻂﱡ ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻪ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺃﻛﺜ ‪‬ﺮ‬ ‫ﺧﺮﻭﺟﻪ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺘﻘﻴ‪‬ﺪ ﰲ ﺧﺮﻭﺟﻪ ﺇﱃ ﺍﻟﻐﺰﻭﺍﺕ ﺑﻴﻮﻡ ﺍﳋﻤﻴﺲ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻟﻮ ﺧﺮﺝ ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻟﻜﺎﻥ ﺧﺎﺭﺟﹰﺎ ﻷﺭﺑﻊ‪ ،‬ﻓﻘﺪ ﺗﺒﻴ‪‬ﻦ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ‪ ،‬ﻻ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻴﺎﱃ‪ ،‬ﻭﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻳﺎﻡ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪) :‬ﺇﻧﻪ ﺑﺎﺕ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺍﻟﻠﻴﻠﺔ ﺍﳌﺴﺘﻘ‪‬ﺒﻠﹶﺔ ِﻣﻦ ﻳﻮﻡ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ(‪..‬‬ ‫ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺰﻡ ﻣﻦ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺃﻥ ﺗﻜﻮﻥ ﻣﺪ ﹸﺓ ﺳﻔﺮﻩ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﺐ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺧﺮﺝ ﻳﻮ ‪‬ﻡ ﺍﻟﺴﺒﺖ ﻭﻗﺪ ﺑﻘﻰ ﻣﻦ ﺍﻟﺸﻬﺮ ﲬﺴ ﹸﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺩﺧﻞ ﻣﻜﺔ‬ ‫ﻋﺠﻴ ‪‬‬ ‫ﻷﺭﺑﻊ ﻣ‪‬ﻀﲔ ﻣِﻦ ﺫﻯ ﺍﳊِﺠﺔ‪ ،‬ﻓﺒﲔ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭﺩﺧﻮﻟﻪ ﻣﻜﺔ ﺗﺴﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻏ ‪‬ﲑ ﻣﺸﻜﻞ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱴ ﺳﻠﻜﻬﺎ ﺇﱃ ﻣﻜﺔ ﺑﲔ ﺍﳌﺪﻳﻨﺔ ﻭﺑﻴﻨﻬﺎ ﻫﺬﺍ‬ ‫ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻭﺳ ‪‬ﲑ ﺍﻟﻌﺮﺏ ﺃﺳﺮ ‪‬‬ ‫ﻉ ﻣﻦ ﺳﲑ ﺍﳊﻀﺮ ﺑﻜﺜﲑ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻣﻊ ﻋﺪﻡ ﺍﶈﺎﻣﻞ‬ ‫ﻭﺍﻟﻜﺠﺎﻭﺍﺕ ﻭﺍﻟﺰﻭﺍﻣِﻞ ﺍﻟﺜﱢﻘﺎﻝ‪ ...‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬


‫‪٦٦‬‬ ‫ﻋﺪﻧﺎ ﺇﱃ ﺳﻴﺎﻕ ‪‬ﺣﺠ‪‬ﻪ‪ ،‬ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬﺮ ﺑﺎﳌﺪﻳﻨﺔ ﺑﺎﳌﺴﺠﺪ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﰒ ﺗﺮ ‪‬ﺟﻞ ﻭﺍﺩ‪‬ﻫﻦ‪،‬‬ ‫ﻭﻟﺒﺲ ﺇﺯﺍﺭﻩ ﻭﺭﺩﺍﺀﻩ‪ ،‬ﻭﺧﺮﺝ ﺑﲔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻓﱰﻝ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﻓﺼﻠﱠﻰ ‪‬ﺎ ﺍﻟﻌﺼﺮ‬ ‫ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺑﺎﺕ ‪‬ﺎ)‪ (١‬ﻭﺻﻠﱠﻰ ‪‬ﺎ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﺍﻟﺼﺒﺢ‪ ،‬ﻭﺍﻟﻈﻬﺮ)‪ ،(٢‬ﻓﺼﻠﱠﻰ ‪‬ﺎ‬ ‫ﲬﺲ ﺻﻠﻮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﻧﺴﺎﺅﻩ ﹸﻛﻠﱡﻬﻦ ﻣﻌﻪ‪ ،‬ﻭﻃﺎﻑ ﻋﻠﻴﻬﻦ ﺗِﻠﻚ ﺍﻟﻠﻴﻠﺔ)‪ ،(٣‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ‬ ‫ﻼ ﺛﺎﻧﻴﹰﺎ ﻹﺣﺮﺍﻣﻪ ﻏﲑ ﻏﹸﺴﻞ ﺍﳉِﻤﺎﻉ ﺍﻷﻭﻝ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺍﺑﻦ ﺣﺰﻡ ﺃﻧﻪ‬ ‫ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺍﻏﺘﺴﻞ ﻏﹸﺴ ﹰ‬ ‫ﺾ ﺍﻟﻨﺎﺱ ﺫِﻛﺮﻩ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﺮﻛﻪ‬ ‫ﺍﻏﺘﺴﻞ ﻏﲑ ﺍﻟﻐ‪‬ﺴﻞ ﺍﻷﻭﻝ ﻟﻠﺠﻨﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﺗﺮﻙ ﺑﻌ ‪‬‬ ‫ﻋﻤﺪﺍﹰ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﺮﻛﻪ ﺳﻬﻮﹰﺍ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺯﻳ ‪‬ﺪ ﺑﻦ ﺛﺎﺑﺖ‪):‬ﺇﻧﻪ‬ ‫ﱮ ج ﲡﺮ‪‬ﺩ ﻹﻫﻼﻟﻪ ﻭﺍﻏﺘﺴﻞ()‪ .(٤‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬ ‫ﺭﺃﻯ ﺍﻟﻨ ‪‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪) :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﺤ ِﺮﻡ‪،‬‬ ‫ﺐ ﻓﻴﻪ ﻣﺴﻚ ﰲ ﺑﺪﻧﻪ‬ ‫ﻏﺴﻞ ﺭﺃﺳﻪ ﲞﻄﻤﻰ ﻭﹸﺃ ‪‬ﺷﻨ‪‬ﺎﻥ)‪ .(٥‬ﰒ ﻃﻴ‪‬ﺒﺘﻪ ﻋﺎﺋﺸﺔ ﺑﻴﺪﻫﺎ ِﺑ ﹶﺬﺭِﻳ ‪‬ﺮ ٍﺓ ﻭﻃﻴ ٍ‬ ‫ﻭﺭﺃﺳﻪ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻭﺑﻴﺺ ﺍﳌِﺴﻚ ﻳ‪‬ﺮﻯ ﰲ ﻣﻔﺎﺭﻗﻪ ﻭﻟِﺤﻴﺘﻪ)‪ ،(٦‬ﰒ ﺍﺳﺘﺪﺍﻣﻪ ﻭﱂ ﻳﻐﺴﻠﻪ‪ ،‬ﰒ‬ ‫ﻟﺒﺲ ﺇﺯﺍﺭﻩ ﻭﺭﺩﺍﺀﻩ‪ ،‬ﰒ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺃ ‪‬ﻫﻞﱠ ﺑﺎﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﻣﺼﻼﻩ(‪ ،‬ﻭﱂ‬ ‫ﻳ‪‬ﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﱠﻰ ﻟﻺﺣﺮﺍﻡ ﺭﻛﻌﺘﲔ ﻏﲑ ﻓﺮﺽ ﺍﻟﻈﻬﺮ‪.‬‬ ‫ﻭﻗﻠﱠﺪ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ﺑ‪‬ﺪﻧﻪ ﻧﻌﻠﲔ‪ ،‬ﻭﺃﺷﻌﺮ‪‬ﻫﺎ ﰲ ﺟﺎﻧﺒﻬﺎ ﺍﻷﳝﻦ‪ ،‬ﻓﺸ ‪‬ﻖ ﺻﻔﺤ ﹶﺔ ﺳ‪‬ﻨﺎﻣِﻬﺎ‪،‬‬ ‫ﺖ ﺍﻟ ‪‬ﺪ ‪‬ﻡ ﻋﻨﻬﺎ)‪.(٧‬‬ ‫ﻭ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﻭﺇﳕﺎ ﻗﻠﻨﺎ‪ :‬ﺇﻧﻪ ﺃﺣﺮﻡ ﻗﺎﺭﻧﹰﺎ ﻟِﺒﻀﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺣﺪﻳﺜﹰﺎ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪):‬ﲤﺘ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ‬ ‫ﻯ ﻣِﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﻭﺑﺪﺃ ﺭﺳﻮ ﹸﻝ‬ ‫‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﺇﱃ ﺍﳊﺞ‪ ،‬ﻭﺃﻫﺪﻯ‪ ،‬ﻓﺴﺎﻕ ﻣﻌﻪ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻓﹶﺄ ‪‬ﻫﻞﱠ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊ ‪‬ﺞ‪ (....‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ)‪.(٨‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٢٤/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٢٧/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٢٧/١‬ﻭﻣﺴﻠﻢ )‪.(٤٨)(١١٩٢‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٣٠‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٣١/٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٣٣ ،٣٢/٥‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٢٦/٢‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣١٣ ،٣٠٥/١٠‬ﻭﻣﺴﻠﻢ )‪.(١١٩٠) ،(٣٥)(١١٨٩‬‬ ‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٢٤٣‬‬ ‫)‪ (٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣١/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٢٧‬‬


‫‪٦٧‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﺧﱪﺗﻪ ﻋﻦ ﺭﺳﻮ ِﻝ‬ ‫ﺍﻟﻠﱠﻪ ج‪ ،‬ﲟﺜﻞ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺳﻮﺍﺀ)‪.(١‬‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻗﹸﺘﻴﺒﺔ‪ ،‬ﻋﻦ ﺍﻟﻠﻴﺚ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ‬ ‫ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧ‪‬ﻪ ﻗﺮﻥ ﺍﳊ ‪‬ﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻃﺎﻑ ﳍﻤﺎ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﻫﻜﺬﺍ ﻓﻌﻞ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج()‪.(٢‬‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﺍﻟﻨﻔﻴﻠﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﺯﻫﲑ ﻫﻮ ﺍﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺣﺪﺛﻨﺎ‬ ‫ﺇﺳﺤﺎﻕ ﻋﻦ ﳎﺎﻫﺪ )ﺳﺌﻞ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ :‬ﻛﻢ ﺍﻋﺘﻤ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج؟ ﻓﻘﺎﻝ‪ :‬ﻣﺮﺗﲔ‪ .‬ﻓﻘﺎﻟﺖ‬ ‫ﻋﺎﺋﺸ ﹸﺔ‪ :‬ﻟﻘﺪ ‪‬ﻋِﻠ ‪‬ﻢ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻋﺘﻤﺮ ﺛﻼﺛﹰﺎ ﺳِﻮﻯ ﺍﻟﱴ ﻗﺮﻥ ‪‬ﲝﺠ‪‬ﺘﻪ()‪.(٣‬‬ ‫ﻭﱂ ﻳ‪‬ﻨﺎﻗﺾ ﻫﺬﺍ ﻗﻮ ﹶﻝ ﺍﺑﻦ ﻋﻤﺮ‪) :‬ﺇﻧ‪‬ﻪ ج‪ ،‬ﻗﺮﻥ ﺑﲔ ﺍﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ(‪ ،‬ﻷﻧﻪ ﺃﺭﺍﺩ‬ ‫ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﳌﻔﺮﺩﺓ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃ‪‬ﻤﺎ ﻋ‪‬ﻤﺮﺗﺎﻥ‪ :‬ﻋ‪‬ﻤﺮ ﹸﺓ ﺍﻟﻘﻀﺎﺀ ﻭﻋ‪‬ﻤﺮ ﹸﺓ ﺍﳉِﻌﺮﺍﻧﺔ‪ ،‬ﻭﻋﺎﺋﺸﺔ‬ ‫ﺻﺪ‪ ‬ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﺭﻳﺐ‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﺭﺍﺩﺕ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺗﲔ ﺍﳌﺴﺘﻘﱠﻠ‪‬ﺘ‪‬ﻴﻦِ‪ ،‬ﻭﻋ‪‬ﻤﺮ‪‬ﺓ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﺍﻟﱴ ‪‬‬ ‫ﺃ‪‬ﺎ ﺃﺭﺑﻊ‪.‬‬ ‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ‬ ‫ﲔ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﻬﺎﺟﺮ‪ ،‬ﻭ ‪‬ﺣﺠ‪‬ﺔ ﺑﻌﺪ ﻣﺎ‬ ‫ﺙ ﺣِﺠﺞ‪ :‬ﺣﺠ‪‬ﺘ ِ‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج )ﺣ ‪‬ﺞ ﺛﻼ ﹶ‬ ‫ﻫﺎﺟﺮ ﻣﻌﻬﺎ ﻋ‪‬ﻤﺮﺓ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻏﲑﻩ)‪.(٤‬‬ ‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﺍﻟﻨ‪‬ﻔﻴﻠﻰ‪ ،‬ﻭﻗﺘﻴﺒﺔ ﻗﺎﻻ‪ :‬ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪) :‬ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺃﺭﺑ ‪‬ﻊ ﻋ‪ ‬ﻤ ٍﺮ‪ :‬ﻋ‪‬ﻤﺮ ﹶﺓ ﺍﳊﹸﺪﻳﺒﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺣﲔ ﺗﻮﺍﻃﺆ‪‬ﻭﺍ ﻋﻠﻰ ﻋ‪‬ﻤﺮ ٍﺓ ﻣِﻦ ﻗﺎﺑﻞ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ‬ ‫ﺍﳉِﻌﺮﺍﻧﺔ‪ ،‬ﻭﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﱴ ﻗﺮﻥ ﻣﻊ ‪‬ﺣﺠ‪‬ﺘﻪ()‪.(٥‬‬ ‫ﻭﺳﺎﺑﻌﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ‪:‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻋ ‪‬ﺰ ﻭﺟﻞﱠ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﻮﺍﺩﻯ ﺍﻟﻌ‪‬ﻘﻴﻖ ﻳﻘﻮﻝ‪) :‬ﺃﺗﺎﱏ ﺍﻟﱠﻠ‪‬ﻴﻠﹶﺔ ﺁ ٍ‬ ‫ﲰﻌ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣٢/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٢٨‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٨٢)(١٢٣٠‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٩٩٢‬‬ ‫)‪ (٤‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٩٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨١٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٠٣‬‬


‫‪٦٨‬‬ ‫ﺠ ٍﺔ()‪.(١‬‬ ‫ﺻ ﱢﻞ ﰲ ‪‬ﻫ ﹶﺬ ﺍﻟﻮ‪‬ﺍﺩﻯ ﺍﳌﹸﺒﺎ ‪‬ﺭﻙِ‪ ،‬ﻭﹸﻗ ﹾﻞ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ﰲ ‪‬ﺣ ‪‬‬ ‫‪‬‬ ‫ﻭﺛﺎﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﻟﱪ‪‬ﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ‪) :‬ﻛﻨﺖ ﻣﻊ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﺖ ﻣﻌﻪ ﹶﺃﻭ‪‬ﺍﻗ ‪‬ﻰ ﻣِﻦ ﺫ ‪‬ﻫﺐٍ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﻋﻠﻰ‪‬‬ ‫ﻋﻨﻪ ﺣﲔ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻩ‪ ‬ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﻟﻴﻤﻦ‪ ،‬ﻓﺄﺻﺒ ‪‬‬ ‫ﺖ ﺛﻴﺎﺑﹰﺎ‬ ‫ﺴ ‪‬‬ ‫ﺕ ﻓﺎﻃﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺪ ﹶﻟِﺒ ‪‬‬ ‫ﻣﻦ ﺍﻟﻴﻤﻦ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ‪ :‬ﻭﺟﺪ ‪‬‬ ‫ﺻﺒِﻴﻐ‪‬ﺎﺕ‪ ،‬ﻭﻗﺪ ﻧﻀﺤﺖ ﺍﻟﺒﻴﺖ ِﺑ‪‬ﻨﻀ‪‬ﻮﺡٍ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎﻟﻚ؟ ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﺃﻣﺮ‬ ‫‪‬‬ ‫ﱮ ج‪،‬‬ ‫ﺖ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﻗﺎﻝ‪ :‬ﻓﺄﺗﻴ ‪‬‬ ‫ﺖ ﺑﺈﻫﻼﻝ ﺍﻟﻨ ‪‬‬ ‫ﺖ ﳍﺎ‪ :‬ﺇﱏ ﺃﻫﻠﻠ ‪‬‬ ‫ﺃﺻﺤﺎﺑ‪‬ﻪ ﻓﺄ ‪‬ﺣﻠﱡﻮﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠ ‪‬‬ ‫ﺖ‬ ‫ﱮ ج‪ ،‬ﻗﺎﻝ‪) :‬ﻓﺈﱏ ﻗﺪ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺖ ﺑﺈﻫﻼﻝ ﺍﻟﻨ ‪‬‬ ‫ﺖ‪ :‬ﺃﻫﻠﻠ ‪‬‬ ‫ﺖ(؟ ﻗﺎﻝ‪ :‬ﻗﹸﻠ ‪‬‬ ‫ﻓﻘﺎﻝ ﱃ‪) :‬ﻛﻴﻒ ﺻﻨﻌ ‪‬‬ ‫)‪(٢‬‬ ‫ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﹶﻗ ‪‬ﺮ‪‬ﻧﺖ‪ ،(...‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ‪.‬‬ ‫ﻭﺗﺎﺳﻌﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺪﻣﺸﻘﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ‬ ‫ﻳﻮﻧﺲ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﻣﺴﻠﻢ ﺍﻟﺒﻄﲔ‪ ،‬ﻋﻦ ﻋﻠ ‪‬ﻰ ﺑﻦ ﺍﳊﹸﺴﲔ‪ ،‬ﻋﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ‬ ‫ﺠﺔٍ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺖ ﺟﺎﻟﺴﹰﺎ ﻋﻨﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﻓﺴﻤﻊ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻳ‪‬ﻠﺒ‪‬ﻰ ِﺑﻌ‪‬ﻤﺮﺓ ﻭ ‪‬ﺣ ‪‬‬ ‫ﻗﺎﻝ‪) :‬ﻛﻨ ‪‬‬ ‫ﻉ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻳﹶﻠﺒ‪‬ﻰ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﻠﻢ ﺃ ‪‬ﺩ ‪‬‬ ‫ﺃﱂ ‪‬ﺗﻜﹸﻦ ‪‬ﺗ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ؟ ﻗﺎﻝ‪ :‬ﺑﻠﹶﻰ ﻟﻜﲎ ﲰﻌ ‪‬‬ ‫ﻚ()‪.(٣‬‬ ‫ﻗﻮ ﹶﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ِﻟ ﹶﻘ ‪‬ﻮِﻟ ‪‬‬ ‫ﻭﻋﺎﺷﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣِﻦ ﺣﺪﻳﺚ ﺷ‪‬ﻌﺒﺔ‪ ،‬ﻋﻦ ﺣ‪‬ﻤﻴﺪ ﺑﻦ ﻫِﻼﻝ ﻗﺎﻝ‪:‬‬ ‫ﻚ ﺑﻪ‪ :‬ﺇ ﱠﻥ‬ ‫ﺖ ﻣ‪‬ﻄﺮ‪‬ﻓﹰﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ :‬ﺃﹸﺣﺪ‪‬ﺛﻚ ﺣﺪﻳﺜﹰﺎ ﻋﺴﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺃﻥ ﻳﻨﻔﻌ ‪‬‬ ‫ﲰﻌ ‪‬‬ ‫ﺠ ٍﺔ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﱂ ‪‬ﻳ‪‬ﻨ ‪‬ﻪ ﻋﻨﻪ ﺣﺘ‪‬ﻰ ﻣﺎﺕ‪ ،‬ﻭﱂ ‪‬ﻳ‪‬ﻨ ِﺰ ﹾﻝ ﻗﹸﺮﺁﻥ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج )ﲨﻊ ﺑﲔ ‪‬ﺣ ‪‬‬ ‫ﻳ‪‬ﺤﺮ‪ ‬ﻡ()‪.(٤‬‬ ‫ﻭﺣﺎﺩﻯ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﺇﲰﺎﻋﻴﻞ‬ ‫ﺑﻦ ﺃﰉ ﺧﺎﻟﺪ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪) :‬ﺇﳕﺎ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬ ‫ﺤﺞ‪ ‬ﺑ‪‬ﻌﺪﻫﺎ(‪ .‬ﻭﻟﻪ ﻃﺮﻕ ﺻﺤﻴﺤﺔ ﺇﻟﻴﻬﻤﺎ‪.‬‬ ‫ﺍﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻷﻧﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ‪‬ﻳ ‪‬‬ ‫ﺖ‬ ‫ﻭﺛﺎﱏ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﺣﺪﻳﺚ ﺳ‪‬ﺮﺍﻗﺔ ﺑ ِﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﱮج‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ(‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﻗ ‪‬ﺮ ﹶﻥ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ‪ ) :‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣١٠/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٩٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٤٩٨/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٤٨/٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٦٧)(١٢٢٦‬‬


‫‪٦٩‬‬ ‫ﻉ)‪ .(١‬ﺇﺳﻨﺎﺩﻩ ﺛﻘﺎﺕ‪.‬‬ ‫ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮ‪‬ﺍ ‪‬ﺩ ِ‬ ‫ﺤ ﹶﺔ‬ ‫ﺚ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻃﹶﻠ ‪‬‬ ‫ﻭﺛﺎﻟ ﹸ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ()‪ (٢‬ﻭﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﻯ)ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺍﻷﻧﺼﺎ ِﺭ ‪‬‬ ‫ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ‪.‬‬ ‫ﻭﺭﺍﺑ ‪‬ﻊ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﻣِﻦ ﺣﺪﻳﺚ ﺍﳍ ‪‬ﺮﻣ‪‬ﺎﺱ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺒﺎﻫﻠﻰ )ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ()‪.(٣‬‬ ‫ﻉ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺠ ِﺔ ﺍﻟﻮ‪‬ﺍ ‪‬ﺩ ِ‬ ‫ج ﻗﺮﻥ ﰲ ‪‬ﺣ ‪‬‬ ‫ﺲ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﺃﻥ ﺍﺑﻦ ﺃﰉ ﺃﻭﰱ ﻗﺎﻝ‪) :‬ﺇﳕﺎ ﲨﻊ‬ ‫ﻭﺧﺎﻣ ‪‬‬ ‫)‪(٤‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﲔ ﺍﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ‪ ،‬ﻷﻧﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ‪‬ﳛﺞ‪ ‬ﺑﻌﺪ ﻋﺎﻣِﻪ ﺫﻟﻚ( ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻳﺰﻳﺪ ﺑﻦ ﻋﻄﺎﺀ ﺃﺧﻄﺄ ﰲ ﺇﺳﻨﺎﺩﻩ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﲣﻄﺌﺘﻪ ﺑﻐﲑ ﺩﻟﻴﻞ‪.‬‬ ‫ﺱ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻣِﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪)،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ‬ ‫ﻭﺳﺎﺩ ‪‬‬ ‫ﻑ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻃﻮ‪‬ﺍﻓﹰﺎ ﻭﺍﺣِﺪﹰﺍ()‪ .(٥‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓﹶ‪ ،‬ﹶﻓﻄﹶﺎ ‪‬‬ ‫ﺍﻟﻠﱠ ِﻪ ج ﹶﻗ ‪‬ﺮ ﹶﻥ ﺍ ﹶ‬ ‫ﺴ ِﻦ ﻣﺎ ﱂ ﻳﻨﻔ ِﺮ ‪‬ﺩ ﺑﺸﺊ‪ ،‬ﺃﻭ ﻳ‪‬ﺨﺎﻟﻒ‬ ‫ﳊ‪‬‬ ‫ﺝ ﺑ ‪‬ﻦ ﺃﺭﻃﺎﺓ‪ ،‬ﻭﺣﺪﻳﺜﹸﻪ ﻻ ﻳﱰِﻝ ﻋﻦ ﺩﺭﺟ ِﺔ ﺍ ﹶ‬ ‫ﺍﳊﺠﺎ ‪‬‬ ‫ﺍﻟﺜﱢﻘﺎﺕ‪.‬‬ ‫ﺖ ﺭﺳﻮﻝ‬ ‫ﻭﺳﺎﺑ ‪‬ﻊ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﹸﺃﻡ‪ ‬ﺳﻠﻤﺔ ﻗﺎﻟﺖ‪ :‬ﲰﻌ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﰲ ‪‬ﺣ ‪‬ﺞ()‪.(٦‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻳﻘﹸﻮﻝ‪) :‬ﹶﺃ ِﻫﻠﱡﻮﺍ ﻳﺎ ﺁ ﹶﻝ ﻣ‪ ‬‬ ‫ﺖ‬ ‫ﻭﺛﺎﻣﻦ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﻠﻔﻆ ﳌﺴﻠﻢ‪ ،‬ﻋﻦ ﺣﻔﺼ ﹶﺔ ﻗﺎﻟﺖ‪ :‬ﻗﻠ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮِﺗﻚ‪‬؟ ﻗﺎﻝ‪) :‬ﺇﻧ‪‬ﻰ ﹶﻗﻠﱠ ‪‬ﺪﺕ‪ ‬ﻫﺪ‪‬ﻳﻲ‪،‬‬ ‫ﺤﻞﱠ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺱ ﺣﻠﱡﻮﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬ ‫ﻟﻠﻨﱮ ج‪ :‬ﻣﺎ ﺷﺄ ﹸﻥ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﳊ ‪‬ﺞ()‪ ،(٧‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻋ‪‬ﻤﺮ ٍﺓ‬ ‫ﺕ ﺭ‪‬ﺃﺳﻰ‪ ،‬ﻓﻼ ﹶﺃ ِﺣﻞﱡ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ِﺣﻞﱠ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﻭﹶﻟﺒ‪ ‬ﺪ ‪‬‬ ‫ﺤﻞﱠ ﻣﻦ ﺍﳊﹶﺞ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺻﻞ ﻣﺎﻟﻚ‬ ‫ﻣﻌﻬﺎ ﺣ‪‬ﺞ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪‬ﻳﺤﻞﱡ ﻣﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺣﱴ ‪‬ﻳ ِ‬ ‫ﻯ ﻣﻦ ﺍﻟﺘﺤﻠﻞ‪ ،‬ﻭﺇﳕﺎ ﳝﻨﻌﻪ‬ ‫ﻭﺍﻟﺸﺎﻓﻌ ‪‬ﻰ ﺃﻟﺰﻡ‪ ،‬ﻷﻥ ﺍﳌﻌﺘﻤِﺮ ﻋ‪‬ﻤﺮ ﹰﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﻻ ﳝﻨﻌﻪ ﻋﻨﺪﳘﺎ ﺍﳍﺪ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(١٧٥/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٨/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٧١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٤٨٥/٣‬‬ ‫)‪ (٤‬ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪.(٢٣٦/٣‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٩٤٧‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٢٩٨ ،٢٩٧/٦‬‬ ‫)‪ (٧‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٢/٤‬ﻭﻣﺴﻠﻢ )‪.(١٢٢٩‬‬


‫‪٧٠‬‬ ‫ﺚ ﻋﻠﻰ ﺃﺻﻠﻬﻤﺎ ﻧﺺ‪.‬‬ ‫‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻓﺎﳊﺪﻳ ﹸ‬ ‫ﻭﺗﺎﺳ ‪‬ﻊ ﻋﺸﺮﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳊﺎﺭﺙ‬ ‫ﲰ ‪‬ﻊ ﺳﻌ ‪‬ﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ‪ ،‬ﻭﺍﻟﻀﺤﺎ ‪‬ﻙ ﺑﻦ ﻗﻴﺲ‬ ‫ﺑﻦ ﻧﻮﻓﻞ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﺃﻧﻪ ِ‬ ‫ﻋﺎ ‪‬ﻡ ﺣ ‪‬ﺞ ﻣﻌﺎﻭﻳ ﹸﺔ ﺑ ‪‬ﻦ ﺃﰉ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﳘﺎ ﻳﺬﻛﺮﺍﻥ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍﳊﺞ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻀﺤﺎﻙ‪:‬‬ ‫ﺖ ﻳﺎ ﺍﺑ ‪‬ﻦ ﺃﺧﻰ‪ .‬ﻗﺎﻝ‬ ‫ﺲ ﻣﺎ ﻗﻠ ‪‬‬ ‫ﻻ ﻳﺼﻨ ‪‬ﻊ ﺫﻟﻚ ﺇﻻ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ِﻬ ﹶﻞ ﺃﻣ ‪‬ﺮ ﺍﻟﱠﻠﻪِ‪ ،‬ﻓﻘﺎﻝ ﺳﻌﺪ‪ :‬ﺑﺌ ‪‬‬ ‫ﺍﻟﻀﺤﺎﻙ‪ :‬ﻓﺈﻥ ﻋﻤ ‪‬ﺮ ﺑ ‪‬ﻦ ﺍﳋﻄﺎﺏ ‪‬ﻰ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺳﻌﺪ‪ :‬ﻗﺪ ﺻﻨﻌﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﻭﺻﻨﻌﻨﺎﻫﺎ ﻣﻌﻪ)‪ ،(١‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫ﻭﻣﺮﺍﺩﻩ ﺑﺎﻟﺘﻤﺘﻊ ﻫﻨﺎ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍﳊﹶﺞ‪ :‬ﺃﺣ ‪‬ﺪ ﻧﻮﻋﻴﻪ‪ ،‬ﻭﻫﻮ ﲤﺘ‪‬ﻊ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻓﺈﻧﻪ ﻟﻐ ﹸﺔ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﺍﻟﺘﱰﻳ ﹶﻞ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺷﻬِﺪﻭﺍ ﺑﺬﻟﻚ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪:‬‬ ‫ﳊﺞ‪ ،‬ﻓﺒﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﱠﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ‬ ‫ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﺈﻥ ﺍﻟﺬﻯ ﺻﻨﻌﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻫﻮ ﻣ‪‬ﺘﻌﺔ ﺍﻟﻘِﺮﺍﻥ ﺑﻼ ﺷﻚ‪ ،‬ﻛﻤﺎ ﻗﻄﻊ‬ ‫ﺑﻪ ﺃﲪﺪ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻗﺎﻝ‪) :‬ﲤﺘ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج‪ ،‬ﻭﲤﺘ‪‬ﻌﻨﺎ‬ ‫ﻣﻌﻪ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪ .(٢‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ ﳌﻄﺮ‪‬ﻑ‪) :‬ﺃﹸﺣﺪ‪‬ﺛﻚ ﺣﺪﻳﺜﹰﺎ ﻋﺴﻰ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻨﻔﻌ‪‬ﻚ ﺑﻪ‪،‬‬ ‫ﺕ(‪ .‬ﻭﻫﻮ ﰲ ﺻﺤﻴﺢ‬ ‫ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﲨﻊ ‪‬ﺑﻴ‪‬ﻦ ‪‬ﺣ ‪‬ﺞ ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓٍ‪ ،‬ﱠﰒ ﱂ ‪‬ﻳ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﺣﺘ‪‬ﻰ ﻣ‪‬ﺎ ‪‬‬ ‫ﻣﺴﻠﻢ)‪ ،(٣‬ﻓﺄﺧﱪ ﻋﻦ ﻗِﺮﺍﻧﻪ ﺑﻘﻮﻟﻪ‪ :‬ﲤﺘ‪‬ﻊ‪ .‬ﻭﺑﻘﻮﻟﻪ‪ :‬ﲨﻊ ﺑﲔ ﺣﺞ ﻭ ‪‬ﻋ ‪‬ﻤﺮﺓ‪.‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ‪ :‬ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ ﻗﺎﻝ‪) :‬ﺍﺟﺘﻤﻊ ﻋﻠﻰ‪‬‬ ‫ﺴﻔﹶﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻋﺜﻤﺎ ﹸﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﺃﻭ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﻋﻠ ‪‬ﻰ‪ :‬ﻣﺎ ﺗ‪‬ﺮﻳﺪ ﺇﱃ‬ ‫ﻭﻋﺜﻤﺎ ﹸﻥ ﺑ ‪‬ﻌ ‪‬‬ ‫ﺃﻣﺮ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗﻨﻬﻰ ﻋﻨﻪ؟ ﻗﺎﻝ ﻋﺜﻤﺎ ﹸﻥ‪ :‬ﺩﻋﻨﺎ ِﻣﻨ‪‬ﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﱏ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ‬ ‫ﺃﺩﻋ‪‬ﻚ‪ ،‬ﻓﻠﻤﺎ ﺃﻥ ﺭﺃﻯ ﻋﻠﻰ‪ ‬ﺫﻟﻚ‪ ،‬ﺃﻫ ﱠﻞ ِﺑﻬِﻤﺎ ﲨﻴﻌﹰﺎ()‪ .(٤‬ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ‪.‬‬ ‫ﺴﻔﹶﺎ ﹶﻥ ﰲ ﺍﳌﹸﺘﻌﺔ‪ ،‬ﻓﻘﺎﻝ ﻋﻠ ‪‬ﻰ‪ :‬ﻣﺎ ﺗﺮﻳﺪ ﺇﻻ‬ ‫ﻭﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻯ )ﺍﺧﺘﻠﻒ ﻋﻠ ‪‬ﻰ ﻭﻋ‪‬ﺜﻤﺎﻥ ﺑ ‪‬ﻌ ‪‬‬ ‫ﺃﻥ ﺗﻨﻬﻰ ﻋﻦ ﺃﻣ ٍﺮ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﻋﻠﻰ‪ ،‬ﺃﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﺎ(‪.‬‬ ‫ﺕ ﻋﺜﻤﺎﻥ‬ ‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻯ ﻭﺣﺪ‪‬ﻩ ﻣﻦ ﺣﺪﻳﺚ ﻣﺮﻭﺍﻥ ﺑ ِﻦ ﺍﳊﻜﻢ ﻗﺎﻝ‪) :‬ﺷﻬﺪ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٢٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٥٣ ،١٥٢/٥‬ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(٣٤٤/١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣٣/٣‬ﻭﻣﺴﻠﻢ )‪.(١٧١)(١٢٢٦‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٥٩)(١٢٣٣‬‬


‫‪٧١‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﻋﻠﻰ‪ ‬ﺫﻟﻚ‪ ،‬ﺃﻫ ﱠﻞ ‪‬ﻤﺎ‪:‬‬ ‫ﻭﻋﻠﻴﺎﹰ‪ ،‬ﻭﻋﺜﻤﺎ ﹸﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ‪ ،‬ﻭﺃﻥ ﻳ‪ ‬‬ ‫ﻉ ﺳ‪‬ـﻨ‪‬ﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻘﻮﻝ ﺃﺣﺪ()‪.(١‬‬ ‫ﺖ َﻷ ‪‬ﺩ ‪‬‬ ‫ﻚ ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﻭ ‪‬ﺣﺠ‪‬ﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻛﻨ ‪‬‬ ‫ﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻓﻬﺬﺍ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ،‬ﺃﻥ ﻣ‪‬ﻦ ﲨﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻛﺎﻥ ﻣﺘﻤﺘ‪‬ﻌﹰﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﻓﻌﻠﻪ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻗﺪ ﻭﺍﻓﻘﻪ ﻋﺜﻤﺎ ﹸﻥ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﳌﺎ ﻗﺎﻝ ﻟﻪ‪ :‬ﻣﺎ‬ ‫ﺗ‪‬ﺮﻳﺪ ﺇﱃ ﺃﻣﺮ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗﻨﻬﻰ ﻋﻨﻪ‪ ،‬ﱂ ﻳﻘﻞ ﻟﻪ‪ :‬ﱂ ﻳﻔﻌﻠﹾﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻟﻮﻻ‬ ‫ﺃﻧﻪ ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻷﻧﻜﺮﻩ‪ ،‬ﰒ ﻗﺼﺪ ﻋﻠ ‪‬ﻰ ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻨﱮ ج‪ ،‬ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﰲ ﺫﻟﻚ‪،‬‬ ‫ﻭﺑﻴﺎﻥ ﺃﻥ ﻓﻌﻠﻪ ﱂ ﻳ‪‬ﻨﺴﺦ‪ ،‬ﻭﺃﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﹰﺎ ﺗﻘﺮﻳﺮﹰﺍ ﻟﻼﻗﺘﺪﺍﺀ ﺑﻪ ﻭﻣﺘﺎﺑﻌﺘﻪ ﰲ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﺇﻇﻬﺎﺭﹰﺍ‬ ‫ﻟﺴ‪‬ـﻨ‪‬ﺔ ‪‬ﻰ ﻋﻨﻬﺎ ﻋﺜﻤﺎﻥ ﻣﺘﺄ ‪‬ﻭﻻﹰ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻣﺴﺘﻘﻞ ﲤﺎﻡ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬ ‫ﺍﳊﺎﺩﻯ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪) :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ‪‬ﻡ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﺄﻫﻠﻠﻨﺎ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﻗﺎﻝ‬ ‫ﺤﻞﱠ‬ ‫ﺤﻞﱡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِ‬ ‫ﳊ ‪‬ﺞ ‪‬ﻣ ‪‬ﻊ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﹸﺛﻢ‪ ‬ﻻ ‪‬ﻳ ِ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﻛﺎ ﹶﻥ ‪‬ﻣﻌ‪‬ﻪ ‪‬ﻫ ‪‬ﺪﻯ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻬِﻠ ﹾﻞ ﺑﺎ ﹶ‬ ‫ﻣﻨﻬﻤﺎ ‪‬ﺟﻤِﻴﻌﹰﺎ()‪.(٢‬‬ ‫ﻭﻣﻌﻠﻮﻡ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻓﻬﻮ ﺃﻭﱃ ﻣ‪‬ﻦ ﺑﺎﺩﺭ ﺇﱃ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺩﻝ ﻋﻠﻴﻪ ﺳﺎﺋ ‪‬ﺮ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺫﻛﺮﻧﺎﻫﺎ ﻭﻧﺬﻛﺮﻫﺎ‪.‬‬ ‫ﳋﻠﹶﻒ ﺇﱃ ﺇﳚﺎﺏ ﺍﻟﻘِﺮﺍﻥ ﻋﻠﻰ ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪،‬‬ ‫ﺴﻠﹶﻒ ﻭﺍ ﹶ‬ ‫ﻭﻗﺪ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟ ‪‬‬ ‫ﻭﺍﻟﺘﻤﺘﻊ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﳌﻔﺮﺩﺓ ﻋﻠﻰ ﻣ‪‬ﻦ ﱂ ‪‬ﻳﺴ‪‬ﻖ ﺍﳍﺪﻯ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﲨﺎﻋﺔ‪،‬‬ ‫ﻓﻌﻨﺪﻫﻢ ﻻ ﳚ‪‬ﻮﺯ ﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻤﺎ ﻓﻌﻠﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺃﻣﺮ ﺑﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻗﺮﻥ ﻭﺳﺎﻕ‬ ‫ﻯ ﻣﻌﻪ ﺑﺎﻟﻔﺴﺦ ﺇﱃ ‪‬ﻋﻤ‪‬ﺮﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ‪ :‬ﺃﻥ ﻧﻔﻌﻞ ﻛﻤﺎ‬ ‫ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﺃﻣﺮ ﹸﻛ ﱠﻞ ﻣ‪‬ﻦ ﻻ ‪‬ﻫ ‪‬ﺪ ‪‬‬ ‫ﻓﻌﻞ‪ ،‬ﺃﻭ ﻛﻤﺎ ﺃﻣﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺻ ‪‬ﺢ ﻣِﻦ ﻗﻮﻝ ﻣ‪‬ﻦ ﺣﺮ‪‬ﻡ ﻓﺴﺦ ﺍﳊﺞ ﺇﱃ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻣﻦ ﻭﺟﻮﻩ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﺳﻨﺬﻛﺮﻫﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺍﻟﺜﺎﱏ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﰉ ﻗِﻼﺑﺔ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ .‬ﻗﺎﻝ‪:‬‬ ‫)ﺻﻠﱠﻰ ﺑﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﳓ ‪‬ﻦ ﻣﻌﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﻈﻬ ‪‬ﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺍﻟﻌﺼ ‪‬ﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﺐ ﺣﺘ‪‬ﻰ ﺍﺳﺘﻮﺕ ﺑﻪ ﺭﺍﺣِﻠﺘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺀ‪ ،‬ﺣ ِﻤ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﻭﺳﺒ‪‬ﺢ‬ ‫ﺕ ‪‬ﺎ ﺣﺘ‪‬ﻰ ﺃﺻﺒﺢ‪ ،‬ﰒ ﺭ ِﻛ ‪‬‬ ‫ﻓﺒﺎ ‪‬‬ ‫ﻭﻛﺒ‪‬ﺮ ﱠﰒ ﺃﻫ ﱠﻞ ‪‬ﲝ ‪‬ﺞ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺍﻟﻨﺎ ‪‬‬ ‫ﺱ ‪‬ﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﻗﹶﺪﻣﻨ‪‬ﺎ‪ ،‬ﺃﻣ ‪‬ﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺤﻠﱡﻮﺍ‪ ،‬ﺣﱴ ﺇﺫﺍ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٣٧ ،٣٣٦/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(٤١١ ،٤١٠/١‬‬


‫‪٧٢‬‬ ‫ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﻟ‪‬ﺘﺮ‪‬ﻭ‪‬ﻳ ِﺔ ﺃﻫﻠﱡﻮﺍ ﺑﺎﳊﹶﺞ()‪.(١‬‬ ‫ﺖ ﺭﺳﻮﻝ‬ ‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﹰﺎ‪ :‬ﻋﻦ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺖ ﺑﺬﻟﻚ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ‬ ‫ﺍﻟﻠﱠﻪ ج ﻳ‪‬ﻠﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ ﲨﻴﻌﺎﹰ‪ ،‬ﻗﺎﻝ ﺑﻜﺮ‪ :‬ﻓﺤﺪﺛ ‪‬‬ ‫ﺻﺒ‪‬ﻴﺎﻧﺎﹰ‪،‬‬ ‫ﺖ ﺃﻧﺴﺎﹰ‪ ،‬ﻓﺤﺪ‪‬ﺛﺘ‪‬ﻪ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺲ‪ :‬ﻣﺎ ﺗﻌﺪ‪‬ﻭﻧﻨﺎ ﺇﻻ ِ‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻓﻠﻘﻴ ‪‬‬ ‫ﺑﺎ ﹶ‬ ‫)‪(٢‬‬ ‫ﺴ ‪‬ﻦ‬ ‫ﺠﹰﺎ( ‪ .‬ﻭﺑﲔ ﺃﻧﺲ ﻭﺍﺑﻦ ﻋ‪‬ﻤﺮ ﰲ ﺍﻟ ‪‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ‪) :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻚ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ ﻭ ‪‬ﺣ ‪‬‬ ‫ﲰﻌ ‪‬‬ ‫ﺳﻨﺔﹲ‪ ،‬ﺃﻭ ﺳﻨ ﹲﺔ ﻭ‪‬ﺷﻲ ٌﺀ‪.‬‬ ‫ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﻴﺐ‪ ،‬ﻭﺣ‪‬ﻤﻴﺪ‪،‬‬ ‫ﺠﹰﺎ()‪.(٣‬‬ ‫ﻚ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ ﻭ ‪‬ﺣ ‪‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫ ﱠﻞ ‪‬ﻤﺎ‪) :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺃ‪‬ﻢ ﲰِﻌﻮﺍ ﺃﻧﺴﹰﺎ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺖ‬ ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻰ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬ ‫ﺤ ‪‬ﺞ ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﻣﻌﹰﺎ(‪.‬‬ ‫ﻚ ِﺑ ‪‬‬ ‫ﱮ ج ﻳﻘﻮﻝ‪) :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﱮ ج‪ ،‬ﻳﹶﻠﺒ‪‬ﻰ‬ ‫ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻰ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺃﲰﺎﺀ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪) :‬ﲰﻌﺖ ﺍﻟﻨ ‪‬‬ ‫ِﺑ ِﻬﻤ‪‬ﺎ()‪.(٤‬‬ ‫ﳊ ‪‬ﺞ‬ ‫ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ‪ ،‬ﻋﻦ ﺃﻧﺲ‪) :‬ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺣﲔ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ()‪.(٥‬‬ ‫ﻭﺭﻭﻯ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻣﻮﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ‬ ‫ج‪ ،‬ﺃﻫ ﱠﻞ ‪‬ﲝ ‪‬ﺞ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪ .‬ﻭﻣﻦ ﺣﺪﻳﺚ ﺳ‪‬ﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻰ ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ‪ ،‬ﻭﻋﻦ ﺃﰉ ﻗﺪﺍﻣﺔ‬ ‫ﻋﻦ ﺃﻧﺲ ﻣﺜﻠﻪ‪ ،‬ﻭﺫﻛﺮ ﻭﻛﻴﻊ‪ :‬ﺣﺪﺛﻨﺎ ﻣ‪‬ﺼﻌﺐ ﺑﻦ ﺳﻠﻴﻢ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﻧﺴﹰﺎ ﻣﺜﻠﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺣﺪﺛﻨﺎ ﺍﺑ ‪‬ﻦ ﺃﰉ ﻟﻴﻠﻰ‪ ،‬ﻋﻦ ﺛﺎﺑﺖ ﺍﻟﺒﻨﺎﱏ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻣﺜﻠﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﳋﺸﲎ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬ ‫ﺑﺸﺎﺭ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﺃﰉ ﻗﺰﻋﺔ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻣﺜﻠﻪ‪.‬‬ ‫ﻭﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺃﻧﺲ )ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺭﺑ‪‬ﻊ ‪‬ﻋﻤ‪‬ﺮ‪،‬‬ ‫ﻓﺬﻛﺮﻫﺎ ﻭﻗﺎﻝ‪ :‬ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ ﻣﻊ ‪‬ﺣﺠ‪‬ﺘﻪ‪ (..‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ‪.‬‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﺃﰉ ﻗﻼﺑﺔ ﻭﺣ‪‬ﻤﻴﺪ ﺑﻦ ﻫﻼﻝ‪ ،‬ﻋﻦ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٢٨ ،٣٢٧/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢٣٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٠/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٥١‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٥٠/٥‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٢٧/٥‬‬


‫‪٧٣‬‬ ‫ﺃﻧﺲ ﻣﺜﻠﻪ‪ ،‬ﻓﻬﺆﻻﺀ ﺳﺘﺔ ﻋﺸﺮ ﻧﻔﺴﹰﺎ ﻣﻦ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﹸﻛﻠﱡﻬﻢ ﻣ‪‬ﺘﻔِﻘﻮﻥ ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﻟﻔﻆ ﺍﻟﻨﱮ‬ ‫ج ﻛﺎﻥ ﺇﻫﻼ ﹰﻻ ‪‬ﲝ ‪‬ﺞ ﻭﻋ‪‬ﻤﺮﺓ ﻣﻌﺎﹰ‪ ،‬ﻭﻫﻢ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ‪ ،‬ﻭﺃﺑﻮ ﻗِﻼﺑﺔ‪ ،‬ﻭﺣ‪‬ﻤﻴﺪ ﺑﻦ ﻫﻼﻝ‪،‬‬ ‫ﻭﺣ‪‬ﻤﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﻭﺛﺎﺑﺖ ﺍﻟﺒ‪‬ﻨﺎﱏ‪،‬‬ ‫ﻭﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻ‪‬ﻬﻴﺐ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻰ‪ ،‬ﻭﳛﲕ ﺑﻦ ﺃﰉ‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﻣﺼﻌﺐ ﺑ ‪‬ﻦ ﺳﻠﻴﻢ‪ ،‬ﻭﺃﺑﻮ ﺃﲰﺎﺀ‪ ،‬ﻭﺃﺑﻮ ﻗﹸﺪﺍﻣﺔ ﻋﺎﺻﻢ ﺑﻦ ﺣﺴﲔ‪،‬‬ ‫ﻭﺃﺑﻮ ﻗﺰﻋﺔ ﻭﻫﻮ ﺳ‪‬ﻮﻳﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﺒﺎﻫﻠﻰ‪.‬‬ ‫ﻓﻬﺬﻩ ﺃﺧﺒﺎﺭ ﺃﻧﺲ ﻋﻦ ﻟﻔﻆ ﺇﻫﻼﻟﻪ ج ﺍﻟﺬﻯ ﲰﻌﻪ ﻣﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﻠ ‪‬ﻰ ﻭﺍﻟﱪ‪‬ﺍﺀ ﻳ‪‬ﺨﱪﺍﻥ‬ ‫ﻋﻦ ﺇﺧﺒﺎﺭﻩ ج ﻋﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻘِﺮﺍﻥ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻳﻀﺎﹰ‪ ،‬ﻳ‪‬ﺨﱪ ﺃﹶﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﻌﻠﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻳ‪‬ﺨﱪ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻥ ﺭﺑ‪‬ﻪ ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﻔﻌﻠﻪ‪،‬‬ ‫ﻭﻋﻠﱠﻤﻪ ﺍﻟﻠﱠﻔﻆ ﺍﻟﺬﻯ ﻳﻘﻮﻟﻪ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻳﻀﹰﺎ ﳜﱪ‪ ،‬ﺃﻧﻪ ﲰ ‪‬ﻊ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﻳ‪‬ﻠﺒ‪‬ﻰ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﻫﺆﻻﺀ ﺑﻘﻴ ﹸﺔ ‪‬ﻣ ‪‬ﻦ ﺫﻛﺮﻧﺎ ﳜﱪﻭﻥ ﻋﻨﻪ‪ ،‬ﺑﺄﻧﻪ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ج ﻳﺄ ‪‬ﻣ ‪‬ﺮ ﺑﻪ‬ ‫ﺁﻟﻪ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﻪ ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪.‬‬ ‫ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ‪‬ﺭ ‪‬ﻭﻭ‪‬ﺍ ﺍﻟﻘِﺮﺍﻥ ﺑﻐﺎﻳﺔ ﺍﻟﺒﻴﺎﻥ‪ :‬ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪،‬‬ ‫ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪،‬‬ ‫ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺑﺈﻗﺮﺍﺭﻩ ﻟﻌﻠﻰ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﻋﻠ ‪‬ﻰ ﻟﻪ‪ ،‬ﻭﻋِﻤﺮﺍﻥ ﺑﻦ ﺍﳊﹸﺼﲔ‪ ،‬ﻭﺍﻟﱪﺍﺀ ﺑﻦ‬ ‫ﻋﺎﺯﺏ‪ ،‬ﻭﺣﻔﺼﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺃﺑﻮ ﻗﺘﺎﺩﺓ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺃﰉ ﺃﻭﰱ‪ ،‬ﻭﺃﺑﻮ ﻃﻠﺤﺔ‪ ،‬ﻭﺍﳍِﺮﻣﺎﺱ ﺑﻦ‬ ‫ﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺳﻌ ‪‬ﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ‪ ،‬ﻓﻬﺆﻻﺀ ﻫﻢ ﺳﺒﻌ ﹶﺔ ﻋﺸﺮ‬ ‫ﺯﻳﺎﺩ‪ ،‬ﻭﹸﺃﻡ‪ ‬ﺳﻠﻤﺔ‪ ،‬ﻭﺃﻧ ‪‬‬ ‫ﺻﺤﺎﺑﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺭﻭﻯ ﻓﻌﻠﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺭﻭﻯ ﻟﻔﻆ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﻣ‪‬ﻦ ﺭﻭﻯ ﺧﱪﻩ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺭﻭﻯ ﺃﻣﺮﻩ ﺑﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻛﻴﻒ ﲡﻌﻠﻮﻥ ﻣﻨﻬﻢ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮﺍﹰ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ؟ ﻭﻫﺬﻩ‬ ‫ﻋﺎﺋﺸ ﹸﺔ ﺗﻘﻮﻝ‪) :‬ﺃﻫ ﱠﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊﺞ( ﻭﰱ ﻟﻔﻆ )ﺃﻓﺮﺩ ﺍﳊﺞ( ﻭﺍﻷﻭﻝ ﰲ‬ ‫ﺍﻟﺼﺤﻴﺤﲔ)‪ (١‬ﻭﺍﻟﺜﺎﱏ ﰲ ﻣﺴﻠﻢ ﻭﻟﻪ ﻟﻔﻈﺎﻥ‪ ،‬ﻫﺬﺍ ﺃﺣﺪﳘﺎ ﻭﺍﻟﺜﺎﱏ)ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ﻣ‪‬ﻔﺮِﺩﺍ()‪،(٢‬‬ ‫ﻭﻫﺬﺍ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪) :‬ﻟﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ ﻭﺣﺪ‪‬ﻩ(‪ .‬ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻯ)‪ ،(٣‬ﻭﻫﺬﺍ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪:‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٦/٣‬ﻭﻣﺴﻠﻢ )‪.(١١٤)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٢)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻬﺎ ﻣﺴﻠﻢ )‪.(١٢٣٢‬‬


‫‪٧٤‬‬ ‫)ﻭﺃﻫ ﱠﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊﺞ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ)‪ ،(١‬ﻭﻫﺬﺍ ﺟﺎﺑﺮ ﻳﻘﻮﻝ‪) :‬ﺃﻓﺮﺩ ﺍﳊﺞ( ﺭﻭﺍﻩ‬ ‫ﺍﺑﻦ ﻣﺎﺟﻪ)‪.(٢‬‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﻫﺆﻻﺀ ﺗﻌﺎﺭﺿﺖ ﻭﺗﺴﺎﻗﻄﺖ‪ ،‬ﻓﺈﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﻗﲔ‬ ‫ﱂ ﺗﺘﻌﺎﺭﺽ‪ ،‬ﻓﻬﺐ ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﻣ‪‬ﻦ ﺫﻛﺮﰎ ﻻ ﺣ‪‬ﺠﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺍﻹﻓﺮﺍﺩ‬ ‫ﺐ ﻟﻠﻌﺪﻭﻝ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﻗﲔ ﻣﻊ ﺻﺮﺍﺣﺘﻬﺎ ﻭﺻﺤﺘﻬﺎ؟ ﻓﻜﻴﻒ‬ ‫ﻟﺘﻌﺎﺭﺿﻬﺎ‪ ،‬ﻓﻤﺎ ﺍﳌﻮﺟ ‪‬‬ ‫ﻕ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﹰﺎ ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻇ ‪‬ﻦ ﻣ‪‬ﻦ ﻇﻦ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻌﺪﻡ‬ ‫ﻭﺃﺣﺎﺩﻳﺜﹸﻬﻢ ﻳ‪‬ﺼﺪ‪ ‬‬ ‫ﺇﺣﺎﻃﺘﻪ ﲟﺮﺍﺩ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺃﻟﻔﺎﻇﻬﻢ‪ ،‬ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﺍﻻﺻﻄﻼﺡ ﺍﳊﺎﺩﺙ ﺑﻌﺪﻫﻢ‪.‬‬ ‫ﻼ ﺣﺴﻨﹰﺎ ﰲ ﺍﺗﻔﺎﻕ ﺃﺣﺎﺩﻳﺜﻬﻢ ﻧﺴﻮﻗﻪ ﺑﻠﻔﻈﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﺭﺃﻳﺖ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﻓﺼ ﹰ‬ ‫ﺏ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺘﻔﻘﺔ ﻟﻴﺴﺖ ﲟﺨﺘﻠﻔﺔ ﺇﻻ ﺍﺧﺘﻼﻓﹰﺎ ﻳﺴﲑﹰﺍ ﻳﻘﻊ ﻣﺜﻠﹸﻪ‬ ‫ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﰲ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺛﺒﺖ ﻋﻨﻬﻢ ﺃﻧﻪ ﲤﺘ‪‬ﻊ‪ ،‬ﻭﺍﻟﺘﻤﺘﻊ ﻋﻨﺪﻫﻢ ﻳﺘﻨﺎﻭ ﹸﻝ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ‬ ‫ﺭ‪‬ﻭﻯ ﻋﻨﻬﻢ ﺃﻧﻪ ﺃﻓﺮﺩ‪ ،‬ﺭ‪‬ﻭﻯ ﻋﻨﻬﻢ ﺃﻧﻪ ﲤﺘﻊ‪ ،‬ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻔﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ‬ ‫ﺍﳌﺴﻴ‪‬ﺐ ﻗﺎﻝ‪ :‬ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻭﻋﺜﻤﺎﻥ ﺑﻌ‪‬ﺴﻔﺎﻥﹶ‪ ،‬ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﺃﻭ ﺍﻟﻌ‪‬ﻤﺮﺓ‪،‬‬ ‫ﻓﻘﺎﻝ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪) :‬ﻣﺎ ﺗﺮﻳﺪ ﺇﱃ ﺃﻣﺮ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗﻨﻬﻰ ﻋﻨﻪ؟ ﻓﻘﺎﻝ‬ ‫ﻋﺜﻤﺎﻥ‪ :‬ﺩﻋﻨﺎ ِﻣﻨﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﱏ ﻻ ﺃﺳﺘﻄﻴ ‪‬ﻊ ﺃﻥ ﺃﺩ‪‬ﻋﻚ‪ .‬ﻓﻠﻤﺎ ﺭﺃﻯ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﻋﻨﻪ ﺫﻟﻚ‪،‬‬ ‫ﺃﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﹰﺎ(ﻫﺬﺍ ﻳ‪‬ﺒﲔ ﺃﻥ ﻣ‪‬ﻦ ﲨﻊ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ‬ ‫ﻉ ﺑﻴﻨﻬﻤﺎ‪ :‬ﻫﻞ‬ ‫ﻓﻌﻠﻪ ﺍﻟﻨﱮ ج‪ ،‬ﻭﻭﺍﻓﻘﻪ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱮ ج ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻛﺎﻥ ﺍﻟﱰﺍ ‪‬‬ ‫ﺫﻟﻚ ﺍﻷﻓﻀﻞ ﰲ ﺣﻘﻨﺎ ﺃﻡ ﻻ؟ ﻭﻫﻞ ﺷ‪ِ ‬ﺮﻉ ﻓﺴ ‪‬ﺦ ﺍﳊﺞ ﺇﱃ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﰲ ﺣﻘﻨﺎ ﻛﻤﺎ ﺗﻨﺎﺯﻉ ﻓﻴﻪ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ؟ ﻓﻘﺪ ﺍﺗﻔﻖ ﻋﻠﻰ‪ ‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﲤﺘ‪‬ﻊ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻤﺘﻊ ﻋﻨﺪﻫﻢ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﰱ‬ ‫ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻣﻄﺮ‪‬ﻑ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ )ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲨﻊ ﺑﲔ ﺣ ‪‬ﺞ‬ ‫ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﺇﻧﻪ ﱂ ﻳﻨﻪ ﻋﻨﻪ ﺣﱴ ﻣﺎﺕ‪ ،‬ﻭﱂ ﻳﱰﻝ ﻓﻴﻪ ﻗﺮﺁﻥ ﳛﺮ‪‬ﻣﻪ(‪ .‬ﻭﰱ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ :‬ﲤﺘ‪‬ﻊ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﲤﺘﻌﻨﺎ ﻣﻌﻪ‪ ،‬ﻓﻬﺬﺍ ﻋِﻤﺮﺍﻥ ﻭﻫﻮ ﻣﻦ ﺃﺟ ﱢﻞ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭ‪‬ﻟﲔ‪ ،‬ﺃﺧﱪ ﺃﻧﻪ ﲤﺘﻊ‪،‬‬ ‫ﻭﺃﻧﻪ ﲨﻊ ﺑﲔ ﺍﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﺍﻟﻘﺎﺭِﻥ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺘﻤﺘ‪‬ﻊ‪ ،‬ﻭﳍﺬﺍ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻴﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪،‬‬ ‫ﻯ﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫ﺴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻬ ‪‬ﺪ ِ‬ ‫ﳊ ‪‬ﺞ ﹶﻓﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻴ ‪‬‬ ‫ﻭﺩﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﻤ‪‬ﻦ ‪‬ﺗ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ﺑِﺎﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ِﺓ ﺇﻟﹶﻰ ﺍ ﹶ‬ ‫ﺻ ﱢﻞ ﰲ ﻫﺬﹶﺍ‬ ‫ﺕ ِﻣ ‪‬ﻦ ﺭﺑ‪‬ﻰ ﻓﻘﺎﻝ‪ :‬‬ ‫‪ ،[١٩٦‬ﻭﺫﻛﺮ ﺣﺪﻳﺚ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱮ ج‪) :‬ﺃﺗﺎﱏ ﺁ ٍ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٩٩)(١٢٤٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(١٢٤٠‬‬


‫‪٧٥‬‬ ‫ﺍﻟﻮ‪‬ﺍﺩِﻯ ﺍﳌﹸﺒﺎ ‪‬ﺭ ِﻙ ﻭﻗﻞ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ﰲ ‪‬ﺣﺠ‪‬ﺔ(‪.‬‬ ‫ﻯ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻬﺆﻻﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ‪ :‬ﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﻋﻠﻰ‪ ،‬ﻭﻋِﻤﺮﺍﻥ ﺑﻦ ﺣ‪‬ﺼﲔ‪ ،‬ﺭﻭ ‪‬‬ ‫ﻋﻨﻬﻢ ﺑﺄﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺮﻥ ﺑﲔ ﺍﻟﻌ‪‬ﻤﺮﺓ ﻭﺍﳊﺞ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﺫﻟﻚ‬ ‫ﲤﺘﻌﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺃﻧﺲ ﻳﺬﻛﺮ ﺃﻧﻪ ﺳِﻤﻊ ﺍﻟﻨﱮ ج ﻳ‪‬ﻠﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ ﲨﻴﻌﹰﺎ‪.‬‬ ‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺑﻜ ‪‬ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ﻟﺒ‪‬ﻰ ﺑﺎﳊﺞ ﻭﺣﺪﻩ‪ ،‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ‬ ‫ﺖ ﰲ ﺍﺑﻦ ﻋﻤﺮ ﻣﻦ ﺑﻜﺮ ﻣﺜﻞ ﺳﺎﱂ ﺍﺑﻨﻪ‪ ،‬ﻭﻧﺎﻓﻊ ‪‬ﺭ ‪‬ﻭﻭ‪‬ﺍ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺛﺒ ‪‬‬ ‫ﻂ ﺑﻜﺮ‬ ‫ﺖ ﰲ ﺍﺑﻦ ﻋﻤﺮ ﻣﻦ ﺑﻜﺮ‪ .‬ﻓﺘﻐﻠﻴ ﹸ‬ ‫ﲤﺘ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍﳊﺞ‪ ،‬ﻭﻫﺆﻻﺀ ﺃﺛﺒ ‪‬‬ ‫ﱮ ج‪،‬‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻭﱃ ﻣﻦ ﺗﻐﻠﻴﻂ ﺳﺎﱂ ﻭﻧﺎﻓﻊ ﻋﻨﻪ‪ ،‬ﻭﺃﻭﱃ ﻣﻦ ﺗﻐﻠﻴﻄﻪ ﻫﻮ ﻋﻠﻰ ﺍﻟﻨ ‪‬‬ ‫ﻭﻳ‪‬ﺸﺒﻪ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻓﺮ ‪‬ﺩ ﺍﳊﺞ‪ ،‬ﻓﻈﻦ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ ﺑﺎﳊﺞ‪ ،‬ﻓﺈﻥ ﺇﻓﺮﺍﺩ ﺍﳊﺞ‪ ،‬ﻛﺎﻧﻮﺍ‬ ‫ﻳ‪‬ﻄﻠﻘﻮﻧﻪ ﻭﻳ‪‬ﺮﻳﺪﻭﻥ ﺑﻪ ﺇﻓﺮﺍﺩ ﺃﻋﻤﺎﻝ ﺍﳊﺞ‪ ،‬ﻭﺫﻟﻚ ﺭﺩ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺮﻥ ﻗِﺮﺍﻧﹰﺎ‬ ‫ﻃﺎﻑ ﻓﻴﻪ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺳﻌﻰ ﻓﻴﻪ ﺳﻌﻴﲔ‪ ،‬ﻭﻋﻠﻰ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺣ ﱠﻞ ﻣﻦ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻓﺮﻭﺍﻳﺔ ﻣ‪‬ﻦ‬ ‫ﺭﻭﻯ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﺃﻓﺮﺩ ﺍﳊﺞ‪ ،‬ﺗﺮ ‪‬ﺩ ﻋﻠﻰ ﻫﺆﻻﺀ‪ ،‬ﻳﺒﲔ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‬ ‫ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻫﻠﻠﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊ ‪‬ﺞ ﻣ‪‬ﻔﺮﺩﺍﹰ‪ ،‬ﻭﰱ ﺭﻭﺍﻳﺔ‪ :‬ﺃﻫﻞ‬ ‫ﺑﺎﳊ ‪‬ﺞ ﻣﻔﺮﺩﹰﺍ)‪.(١‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻘﺼﻮﺩﻫﺎ ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻫ ﱠﻞ ﲝﺞ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﺛﺒﺖ‬ ‫ﺑﺈﺳﻨﺎﺩ ﺃﺻ ‪‬ﺢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﲤﺘﻊ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍﳊﹶﺞ‪ ،‬ﻭﺃﻧﻪ ﺑﺪﺃ‪،‬‬ ‫ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﹶﺞ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﺳﺎﱂ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﻣﺎ‬ ‫ﻋﺎﺭﺽ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻄﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺼ‪‬ﻮﺩﻩ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻪ‪،‬‬ ‫ﺤﻞﱠ‪ ،‬ﻇ ‪‬ﻦ ﺃﻧﻪ ﺃﻓﺮﺩ‪ ،‬ﻛﻤﺎ ‪‬ﻭ ِﻫ ‪‬ﻢ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫ﱮ ج ﱂ ‪‬ﻳ ِ‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﻦ ﻋﻤﺮ ﳌﺎ ﻋﻠﻢ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺤﻞﱠ ﻣﻦ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ‬ ‫ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻧﺴﻴﺎﻧﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻨﱮ ج ﳌﺎ ‪‬ﻳ ِ‬ ‫ﺣﺎﻝ ﺍﳌﻔﺮﺩ ﻇﻦ ﺃﻧﻪ ﺃﻓﺮﺩ‪ ،‬ﰒ ﺳﺎﻕ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﺳﺎﱂ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪) :‬ﲤﺘ‪‬ﻊ ﺭﺳﻮ ﹸﻝ‬ ‫ﺍﻟﻠﱠﻪ ج‪ (...‬ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﻮﻝ ﺍﻟﺰﻫﺮﻯ‪ :‬ﻭﺣﺪﺛﲎ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﲟﺜﻞ ﺣﺪﻳﺚ ﺳﺎﱂ ﻋﻦ‬ ‫ﺚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ ﺃﻋﻠﻢ ﺃﻫ ِﻞ‬ ‫ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻓﻬﺬﺍ ﻣِﻦ ﺃﺻﺢ ﺣﺪﻳ ٍ‬ ‫ﺯﻣﺎﻧﻪ ﺑﺎﻟﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻋﻦ ﺳﺎﱂ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﺻﺢ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﻋﺎﺋﺸﺔ‪.‬‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ )ﺃﻥ ﺍﻟﻨﱮ ج ﺍﻋﺘﻤﺮ ﺃﺭﺑ ‪‬ﻊ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٣١‬‬


‫‪٧٦‬‬ ‫ﲔ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻤﺘ‪‬ﻌﹰﺎ‬ ‫ﳊ ‪‬ﺞ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻴﺘﻌ ‪‬‬ ‫‪‬ﻋﻤ‪‬ﺮ‪ ،‬ﺍﻟﺮﺍﺑﻌﺔ ﻣﻊ ‪‬ﺣﺠ‪‬ﺘﻪ(‪ .‬ﻭﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﺑﻌﺪ ﺍ ﹶ‬ ‫ﲤﺘ‪‬ﻊ ﻗِﺮﺍﻥ‪ ،‬ﺃﻭ ﺍﻟﺘﻤﺘﻊ ﺍﳋﺎﺹ‪.‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻫﻜﺬﺍ ﻓﻌﻞ ﺭﺳﻮ ﹸﻝ‬ ‫ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ﻗﺮﻥ ﺑﲔ ﺍ ﹶ‬ ‫ﺍﻟﻠﱠﻪ ج( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻧ‪ِ ‬ﻘ ﹶﻞ ﻋﻨﻬﻢ ﺇﻓﺮﺍﺩ ﺍﳊﺞ‪ ،‬ﻓﻬﻢ ﺛﻼﺛﺔ‪ :‬ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ‪،‬‬ ‫ﳊ ‪‬ﺞ ﺃﺻ ‪‬ﺢ‬ ‫ﻭﺍﻟﺜﻼﺛﺔ ﻧ‪ِ ‬ﻘ ﹶﻞ ﻋﻨﻬﻢ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ‪:‬ﺃﻧﻪ ﲤﺘﻊ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﻣﻦ ﺣﺪﻳﺜﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﺻﺢ ﰲ ﺫﻟﻚ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻤﻌﻨﺎﻩ ﺇﻓﺮﺍ ‪‬ﺩ ﺃﻋﻤﺎﻝ ﺍﳊﺞ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗ ‪‬ﻊ‬ ‫ﻣﻨﻪ ﻏﻠﻂ ﻛﻨﻈﺎﺋﺮﻩ‪ ،‬ﻓﺈﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺘﻤﺘﻊ ﻣﺘﻮﺍﺗﺮﺓ ﺭﻭﺍﻫﺎ ﺃﻛﺎﺑ ‪‬ﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﻌﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪،‬‬ ‫ﻭﻋﻠﻰ‪ ،‬ﻭﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﻭﺭﻭﺍﻫﺎ ﺃﻳﻀﹰﺎ‪:‬ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﺑﻞ ﺭﻭﺍﻫﺎ ﻋﻦ‬ ‫ﺍﻟﻨﱮ ج ﺑﻀﻌﺔ ﻋﺸﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻧﺲ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱮ ج ﺍﻋﺘﻤﺮ‬ ‫ﺃﺭﺑﻊ ‪‬ﻋﻤ‪‬ﺮ‪ ،‬ﻭﺇﳕﺎ ﻭﻫﻢ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﰲ ﻛﻮﻥ ﺇﺣﺪﺍﻫﻦ ﰲ ﺭﺟﺐ‪ ،‬ﻭﻛﻠﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ ﻣﻊ‬ ‫‪‬ﺣﺠ‪‬ﺘﻪ‪ ،‬ﻭﻫﻢ ﺳﻮﻯ ﺍﺑﻦ ﻋﺒﺎﺱ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺃﻓﺮﺩ ﺍﳊﺞ‪ ،‬ﻭﻫﻢ ﺳﻮﻯ ﺃﻧﺲ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﲤﺘﻊ‪.‬‬ ‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ‪ ،‬ﻭﻻ ﺗﻨﺎﻗﺾ ﺑﲔ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻓﺈﻧﻪ ﲤﺘ ‪‬ﻊ ‪‬ﺗ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ﻗِﺮﺍﻥ‪ ،‬ﻭﺃﻓﺮﺩ ﺃﻋﻤﺎﻝ‬ ‫ﺍﳊﺞ‪ ،‬ﻭﻗﺮﻥ ﺑﲔ ﺍﻟﻨ‪‬ﺴﻜﲔ‪ ،‬ﻭﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﲨﻌﻪ ﺑﲔ ﺍﻟﻨ‪‬ﺴﻜﲔ‪ ،‬ﻭﻣﻔﺮﺩﹰﺍ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻄﻮﺍﻓﲔ ﻭﺍﻟﺴﻌﻴﲔ‪ ،‬ﻭﻣﺘﻤﺘ‪‬ﻌﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺮﻓﱡﻬﻪ ﺑﺘﺮﻙ ﺃﺣﺪ ﺍﻟﺴﻔﺮﻳﻦ‪.‬‬ ‫ﻅ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﲨﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻭﺍﻋﺘﱪ ﺑﻌﻀﻬﺎ‬ ‫ﻭﻣ‪‬ﻦ ﺗﺄﻣﻞ ﺃﻟﻔﺎ ﹶ‬ ‫ﺻ‪‬ﺒ ‪‬ﺢ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﻧﻘﺸﻌﺖ ﻋﻨﻪ ﻇﻠﻤﺔ ﺍﻻﺧﺘﻼﻑ‬ ‫ﺑﺒﻌﺾ‪ ،‬ﻭﻓﻬﻢ ﻟﻐ ﹶﺔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﺳﻔﺮ ﻟﻪ ‪‬‬ ‫ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺍﳍﺎﺩﻯ ﻟﺴﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ‪ ،‬ﻭﺍﳌﻮﻓﻖ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺪﺍﺩ‪.‬‬ ‫ﻓﻤ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻓﺮﺩ ﺍﳊﺞ ﻭﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﺃﺗﻰ ﺑﺎﳊﺞ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﰒ ﻓﺮﻍ ﻣﻨﻪ‪ ،‬ﻭﺃﺗﻰ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‬ ‫ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻛﻤﺎ ﻳﻈﻦ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﺬﺍ ﻏﻠﻂ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻻ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ‬ ‫ﳋﻠﹶﻒ‪ ،‬ﻓﻮﻫﻢ ﺃﻳﻀﺎﹰ‪،‬‬ ‫ﺴﻠﹶﻒ ﻭﺍ ﹶ‬ ‫ﺠﹰﺎ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﻣﻌﻪ ﻛﻤﺎ ﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟ ‪‬‬ ‫‪‬ﺣ ‪‬ﺞ ‪‬ﺣ ‪‬‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﺗﺮﺩﻩ ﻛﻤﺎ ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳊﺞ‬ ‫ﻭﺣﺪﻩ ﻭﱂ ﻳﻔﺮﺩ ﻟﻠ ‪‬ﻌﻤ‪‬ﺮﺓ ﺃﻋﻤﺎﻻ‪ ،‬ﻓﻘﺪ ﺃﺻﺎﺏ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻟﻪ ﺗﺪﻝ ﲨﻴﻊ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻭﻣ‪‬ﻦ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٩٦/٣‬‬


‫‪٧٧‬‬ ‫ﺤ ‪‬ﺞ ﻃﻮﺍﻓﹰﺎ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻭﻟﻠ ‪‬ﻌﻤ‪‬ﺮﺓ ﻃﻮﺍﻓﹰﺎ ﻋﻠﻰ ﺣﺪﺓ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺮﻥ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﻃﺎﻑ ﻟﻠ ‪‬‬ ‫ﺤ ‪‬ﺞ ﺳﻌﻴﺎﹰ‪ ،‬ﻭﻟﻠ ‪‬ﻌﻤ‪‬ﺮﺓ ﺳﻌﻴﺎﹰ‪ ،‬ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ ﺗﺮﺩ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﻗﺮﻥ ﺑﲔ‬ ‫ﻭﺳﻌﻰ ﻟﻠ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺴﻜﲔ‪ ،‬ﻭﻃﺎﻑ ﳍﻤﺎ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺳﻌﻰ ﳍﻤﺎ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‬ ‫ﺗﺸﻬﺪ ﻟﻘﻮﻟﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪.‬‬ ‫ﳊ ‪‬ﺞ ﺇﺣﺮﺍﻣﹰﺎ‬ ‫ﻭﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﲤﺘ‪‬ﻊ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﲤﺘ‪‬ﻊ ‪‬ﺗ ‪‬ﻤﺘ‪‬ﻌﹰﺎ ﺣ ﱠﻞ ﻣﻨﻪ‪ ،‬ﰒ ﺃﺣﺮﻡ ﺑﺎ ﹶ‬ ‫ﺤﻞﱠ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺑﻘﻰ‬ ‫ﻣﺴﺘﺄﻧﻔﺎﹰ‪ ،‬ﻓﺎﻷﺣﺎﺩﻳﺚ ﺗﺮ ‪‬ﺩ ﻗﻮﻟﻪ ﻭﻫﻮ ﻏﻠﻂ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﲤﺘﻊ ﲤﺘﻌﹰﺎ ﱂ ‪‬ﻳ ِ‬ ‫ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﻷﺟﻞ ‪‬ﺳﻮ‪‬ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﺗﺮ ‪‬ﺩ ﻗﻮﻟﹶﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻫﻮ ﺃﻗﻞﱡ ﻏﻠﻄﺎﹰ‪،‬‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﲤﺘﻊ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻓﻬﻮ ﺍﻟﺼﻮﺍ ‪‬‬ ‫ﺏ ﺍﻟﺬﻯ ﺗﺪﻝ ﻋﻠﻴﻪ ﲨﻴﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻭﻳﺄﺗﻠﻒ ﺑﻪ‬ ‫ﴰﻠﹸﻬﺎ‪ ،‬ﻭﻳﺰﻭﻝ ﻋﻨﻬﺎ ﺍﻹﺷﻜﺎ ﹸﻝ ﻭﺍﻻﺧﺘﻼﻑ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ اﻷﻏﺎﻟﻴﻂ اﻟﺘﻰ وﻗﻊ ﻓﻴﻬﺎ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ ُﻋﻤَﺮ اﻟﻨﺒﻰ ج‬ ‫ﺲ ﻃﻮﺍﺋﻒ‪.‬‬ ‫ﱮجﲬ ‪‬‬ ‫ﹶﻏﻠِﻂ ﰲ ‪‬ﻋﻤ‪‬ﺮ ﺍﻟﻨ ‪‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ‪ ،‬ﻭﻫﺬﺍ ﻏﻠﻂ‪ ،‬ﻓﺈﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﻩ‪ ‬ﻣﻀﺒﻮﻃ ﹲﺔ ﳏﻔﻮﻇﺔ‪،‬‬ ‫ﱂ ﳜﺮ‪‬ﺝ ﰲ ﺭﺟﺐ ﺇﱃ ﺷﺊ ﻣﻨﻬﺎ ﺍﻟﺒﺘﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻪ ﺍﻋﺘﻤﺮ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻭﻫﻢ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺃﻥ‬ ‫ﻂ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺃﻧﻪ ﺍﻋﺘﻜﻒ ﰲ ﺷﻮ‪‬ﺍﻝ ﻓﻘﺎﻝ‪ :‬ﺍﻋﺘﻤﺮ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻟﻜﻦ ﺳﻴﺎﻕ‬ ‫ﺾ ﺍﻟﺮﻭﺍﺓ ﹶﻏِﻠ ﹶ‬ ‫ﺑﻌ ‪‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﻮﻟﻪ‪) :‬ﺍﻋﺘﻤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺛﻼﺙ ﻋ‪ ‬ﻤ ٍﺮ‪ :‬ﻋﻤ‪‬ﺮﺓ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻭ ‪‬ﻋﻤ‪‬ﺮﺗﲔ ﰲ ﺫﻯ‬ ‫ﺍﻟ ِﻘ ‪‬ﻌﺪ‪‬ﺓ( ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻭ ‪‬ﻣ ‪‬ﻦ ﺩﻭ‪‬ﺎ‪ ،‬ﺇﳕﺎ ﻗﺼﺪ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻪ ﺍﻋﺘﻤﺮ ﻣﻦ ﺍﻟﺘ‪‬ﻨﻌﻴﻢ ﺑﻌﺪ ﺣ‪‬ﺠﻪ‪ ،‬ﻭﻫﺬﺍ ﱂ ﻳ ﹸﻘﻠﹾﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﻈﻨ‪‬ﻪ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﻣﻦ ﻻ ﺧِﱪﺓ ﻟﻪ ﺑﺎﻟﺴ‪‬ـﻨ‪‬ﺔ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻪ ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﰲ ‪‬ﺣﺠ‪‬ﺘﻪ ﺃﺻﻼﹰ‪ ،‬ﻭﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱴ‬ ‫ﻻ ﻳ‪‬ﻤﻜﻦ ﺭﺩ‪‬ﻫﺎ ﺗ‪‬ﺒ ِﻄﻞﹸ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻪ ﺍﻋﺘﻤﺮ ‪‬ﻋﻤ‪‬ﺮﺓ ﺣ ﱠﻞ ﻣﻨﻬﺎ‪ ،‬ﰒ ﺃﺣﺮﻡ ﺑﻌﺪﻫﺎ ﺑﺎﳊﺞ ﻣﻦ ﻣﻜﺔ‪،‬‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺗ‪‬ﺒ ِﻄﻞﹸ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺗﺮﺩﻩ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ اﻷوهﺎم اﻟﺘﻰ وﻗﻊ ﻓﻴﻬﺎ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ ﺣﺞ اﻟﻨﺒﻰ ج‬


‫‪٧٨‬‬ ‫ﺲ ﻃﻮﺍﺋﻒ‪.‬‬ ‫ﻭﻭﻫﻢ ﰲ ﺣ‪‬ﺠﻪ ﲬ ‪‬‬ ‫ﺠﹰﺎ ﻣﻔﺮﺩﹰﺍ ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﻣﻌﻪ‪.‬‬ ‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﱴ ﻗﺎﻟﺖ‪ :‬ﺣ ‪‬ﺞ ‪‬ﺣ ‪‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺣ ‪‬ﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﺣ ﱠﻞ ﻣﻨﻪ‪ ،‬ﰒ ﺃﺣﺮﻡ ﺑﻌﺪﻩ ﺑﺎﳊﺞ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻰ‬ ‫ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﻏﲑﻩ‪.‬‬ ‫ﺤﻞﱠ ﻣﻨﻪ ﻷﺟﻞ ‪‬ﺳﻮ‪‬ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻗﺎﺭﻧﺎﹰ‪،‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺣﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﱂ ‪‬ﻳ ِ‬ ‫ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺻﺎﺣﺐ )ﺍﳌﻐﲎ( ﻭﻏﲑﻩ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺣ ‪‬ﺞ ﻗﺎﺭﻧﹰﺎ ﻗِﺮﺍﻧﹰﺎ ﻃﺎﻑ ﻟﻪ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺳﻌﻰ ﻟﻪ ﺳﻌﻴﲔ‪.‬‬ ‫ﺠﹰﺎ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﻭﺍﻋﺘﻤﺮ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ‪.‬‬ ‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺣ ‪‬ﺞ ‪‬ﺣ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻲ اﻷﻏﺎﻟﻴﻂ اﻟﺘﻰ وﻗﻊ ﻓﻴﻬﺎ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ إﺣﺮام اﻟﻨﺒﻰ ج‬

‫ﺑﻪ‪.‬‬

‫ﺲ ﻃﻮﺍﺋﻒ‪.‬‬ ‫ﻭﻏﻠﻂ ﰲ ﺇﺣﺮﺍﻣﻪ ﲬ ‪‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﻭﺣﺪ‪‬ﻫﺎ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ ﺑﺎ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻣ‪‬ﻔﺮﺩﺍﹰ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﺯﻋﻢ ﺃﻥ ﺫﻟﻚ ﺧﺎﺹ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ ﺑﺎ ﹶ‬

‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﻭﺣﺪﻫﺎ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍﳊﹶﺞ ﰲ ﺛﺎﱏ ﺍﳊﺎﻝ‪.‬‬ ‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺃﺣﺮﻡ ﺇﺣﺮﺍﻣﹰﺎ ﻣﻄﻠﻘﹰﺎ ﱂ ﻳﻌﻴ‪‬ﻦ ﻓﻴﻪ ‪‬ﻧﺴ‪‬ﻜﺎﹰ‪ ،‬ﰒ ﻋﻴ‪‬ﻨﻪ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ‪.‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ ﻣﻌﹰﺎ ِﻣ ‪‬ﻦ ﺣﲔ ﺃﻧﺸﺄ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﱂ ﳛ ﱠﻞ ﺣﱴ ﺣ ﱠﻞ‬ ‫ﺏ‪ :‬ﺃﻧﻪ ﺃﺣﺮﻡ ﺑﺎ ﹶ‬ ‫ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﻣﻨﻬﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﻄﺎﻑ ﳍﻤﺎ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺳﻌﻰ ﳍﻤﺎ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻛﻤﺎ‬ ‫ﺹ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱴ ﺗﻮﺍﺗﺮﺕ ﺗﻮﺍﺗﺮﹰﺍ ﻳﻌﻠﻤ‪‬ﻪ ﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ أﻋﺬار اﻟﻘﺎﺋﻠﻴﻦ ﺑﻬﺬﻩ اﻷﻗﻮال‪ ،‬وﺑﻴﺎن ﻣﻨﺸﺄ اﻟﻮهﻢ واﻟﻐﻠﻂ‬

‫ﺃﻣﺎ ﻋ‪‬ﺬﺭ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ‪ ،‬ﻓﺤﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪،‬‬ ‫ﺃﻥ ﺍﻟﻨﱮ ج ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﻏﻠﱠﻄﺘﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﻏﲑ‪‬ﻫﺎ‪ ،‬ﻛﻤﺎ ﰲ‬ ‫ﺖ ﺃﻧﺎ ﻭﻋ‪‬ﺮﻭ ﹸﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﺫﺍ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﺧﻠ ‪‬‬ ‫ﺱ ﻳ‪‬ﺼﻠﱡﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺠ ‪‬ﺮ ِﺓ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺇﺫﺍ ﻧﺎ ‪‬‬ ‫ﻋﻤﺮ ﺟﺎﻟﺴﹰﺎ ﺇﱃ ﺣ‪ ‬‬


‫‪٧٩‬‬ ‫ﻓﺴﺄﻟﻨﺎﻩ ﻋﻦ ﺻﻼ‪‬ﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺑﺪﻋﺔ‪ .‬ﰒ ﻗﹸﻠﻨﺎ ﻟﻪ‪ :‬ﻛﻢ ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج؟ ﻗﺎﻝ‪ :‬ﺃﺭﺑﻌﹰﺎ‪.‬‬ ‫ﺇﺣﺪﺍﻫﻦ‪ :‬ﰲ ﺭﺟﺐ‪ ،‬ﻓﻜﺮﻫﻨﺎ ﺃﻥ ‪‬ﻧ ‪‬ﺮﺩ‪ ‬ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﻨﺎ ﺍﺳﺘﻨﺎ ﹶﻥ ﻋﺎﺋﺸ ﹶﺔ ﹸﺃﻡ‪ ‬ﺍﳌﺆﻣﻨﲔ ﰲ‬ ‫ﲔ ﻣﺎ ﻳﻘﻮ ﹸﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ؟‬ ‫ﺠ ‪‬ﺮﺓِ‪ ،‬ﻓﻘﺎﻝ ﻋﺮﻭ ﹸﺓ‪ :‬ﻳﺎ ﹸﺃﻣ‪‬ﻪ ﺃﻭ ﻳﺎ ﹸﺃﻡ‪ ‬ﺍﳌﺆﻣﻨﲔ ﺃﻻ ﺗﺴﻤﻌ ‪‬‬ ‫ﳊ‪‬‬ ‫ﺍﹸ‬ ‫ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﻳﻘﻮﻝﹸ؟ ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ‪ :‬ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻋﺘﻤﺮ ﺃﺭﺑ‪‬ﻊ ‪‬ﻋ ‪‬ﻤﺮٍ‪ ،‬ﺇﺣﺪﺍﻫﻦ ﰲ ﺭﺟﺐ‪.‬‬ ‫ﻗﺎﻟﺖ‪ :‬ﻳﺮ ‪‬ﺣﻢ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﺎ ﺍﻋﺘﻤﺮ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ ﻗﻂﱡ ﺇﻻ ﻭﻫﻮ ﺷﺎ ِﻫﺪ‪ ،‬ﻭﻣﺎ ﺍﻋﺘﻤﺮ ﰲ‬ ‫ﺭﺟﺐ ﻗﻂ)‪ .(١‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﻧﺲ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻩ ﹸﻛﻠﱠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪،‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻴﻤﻦ ﻗﺎل إﻧﻪ ج اﻋﺘﻤﺮ ﻓﻲ ﺷﻮﱠال‬

‫ﻭﺃﻣﺎ ‪‬ﻣ ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺍﻋﺘﻤﺮ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻓﻌﺬﹸﺭﻩ ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ )ﺍﳌﻮﻃﺄ(‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑ ِﻦ‬ ‫ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﱂ ﻳﻌﺘﻤﺮ ﺇﻻ ﺛﻼﺛﺎﹰ‪ ،‬ﺇﺣﺪﺍ ‪‬ﻫﻦ‪ ‬ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﻭﺍﺛﻨﺘﲔ ﰲ‬ ‫ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ)‪ .(٢‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺮﺳﻞ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ ﺃﻳﻀﺎﹰ‪ ،‬ﺇﻣﺎ ﻣِﻦ ﻫﺸﺎﻡ‪ ،‬ﻭﺇﻣﺎ ﻣِﻦ‬ ‫ﻋ‪‬ﺮﻭﺓ ﺃﺻﺎﺑﻪ ﻓﻴﻪ ﻣﺎ ﺃﺻﺎﺏ ﺍﺑﻦ ﻋﻤﺮ‪ .‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﺮﻓﻮﻋﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ‬ ‫ﺼ ‪‬ﺢ ﺭﻓﻌ‪‬ﻪ‪ .‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻭﻟﻴﺲ ﺭﻭﺍﻳﺘﻪ ﻣﺴﻨﺪﹰﺍ ﳑﺎ ﻳ‪‬ﺬﻛﺮ ﻋﻦ ﻣﺎﻟﻚ ﰲ‬ ‫ﺃﻳﻀﹰﺎ ﻻ ‪‬ﻳ ِ‬ ‫ﺲ ﺑ ‪‬ﻦ‬ ‫ﺻﺤﺔ ﺍﻟﻨﻘﻞ‪ .‬ﻗﻠﺖ‪ :‬ﻭﻳﺪﻝﱡ ﻋﻠﻰ ﺑﻄﻼﻧﻪ ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﺃﻥ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﻧ ‪‬‬ ‫ﻣﺎﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﱂ ﻳﻌ‪‬ﺘ ِﻤ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﺈﻥ ‪‬ﻋﻤ‪‬ﺮﺓ‬ ‫ﻀﻴ‪‬ﺔ‪ ،‬ﻛﺎﻧﺘﺎ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭﻋ‪‬ﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ﺇﳕﺎ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪،‬‬ ‫ﺍﳊﹸ ‪‬ﺪ‪‬ﻳِﺒ‪‬ﻴ ِﺔ ﻭﻋ‪‬ﻤﺮﺓ ﺍﻟ ﹶﻘ ِ‬ ‫ﳉ ‪‬ﻌﺮ‪‬ﺍﻧ‪‬ﺔ ﺃﻳﻀﹰﺎ ﻛﺎﻧﺖ ﰲ ﺃﻭ‪‬ﻝ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭﺇﳕﺎ ﻭﻗﻊ ﺍﻻﺷﺘﺒﺎﻩ ﺃﻧﻪ ﺧﺮﺝ ﻣﻦ ﻣﻜﺔ‬ ‫ﻭﻋ‪‬ﻤﺮﺓ ﺍ ِ‬ ‫ﻼ ﻣﻌﺘﻤِﺮﹰﺍ ﻣﻦ‬ ‫ﰲ ﺷﻮ‪‬ﺍﻝ ﻟﻠﻘﺎﺀ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻓﺮﻍ ﻣﻦ ﻋﺪﻭﻩ‪ ،‬ﻭﻗﺴﻢ ﻏﻨﺎِﺋﻤ‪‬ﻬﻢ‪ ،‬ﻭﺩﺧ ﹶﻞ ﻣﻜﺔ ﻟﻴ ﹰ‬ ‫ﺍﳉِﻌﺮﺍﻧﺔ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﻟﻴﻼﹰ‪ ،‬ﻓﺨﻔﻴﺖ ‪‬ﻋﻤ‪‬ﺮﺗ‪‬ﻪ ﻫﺬﻩ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ‬ ‫ﱮ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺵ ﺍﻟﻜﻌ ‪‬‬ ‫ﻣ‪‬ﺤ ‪‬ﺮ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺧﻄﺄ ﻣَﻦ ﻇﻦ أﻧﻪ ج اﻋﺘﻤﺮ ﻣﻦ اﻟﺘﻨﻌﻴﻢ ﺑﻌﺪ اﻟﺤﺞ‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(٣٤٢/١‬‬



‫‪٨١‬‬ ‫ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺣ‪‬ﺠﺘﻪ‪ ،‬ﻭﲪﻞ ﻫﺆﻻﺀ ﺭﻭﺍﻳﺔ ﻣ‪‬ﻦ ﺭﻭﻯ ﺃﻥ ﺍﳌﺘﻌﺔ ﻛﺎﻧﺖ ﻟﻪ ﺧﺎﺻﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ‬ ‫ﻯ ﻣﻦ‬ ‫ﻃﺎﺋﻔ ﹰﺔ ﻣﻨﻬﻢ ﺧﺼ‪‬ﻮﺍ ﺑﺎﻟﺘﺤﻠﻴﻞ ﻣﻦ ﺍﻹﺣﺮﺍﻡ ﻣﻊ ‪‬ﺳﻮ‪‬ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﺩﻭﻥ ‪‬ﻣ ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﺁﺧﺮﻭﻥ‪ ،‬ﻣﻨﻬﻢ ﺷﻴﺨ‪‬ﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻣ‪‬ﻦ ﺗﺄﻣﻞ‬ ‫ﺤﻞﱠ‪ ،‬ﻻ ﻫﻮ ﻭﻻ ﺃﺣ ‪‬ﺪ ﳑﻦ ﺳﺎﻕ‬ ‫ﱮ ج ﱂ ‪‬ﻳ ِ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺍ ﹶﳍﺪ‪‬ﻯ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﺣﺠﱠﺘﻪ‬ ‫ﻓﻲ أﻋﺬار اﻟﺬﻳﻦ وهﻤﻮا ﻓﻲ ﺻﻔﺔ َ‬

‫ﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺣ ‪‬ﺞ ﺣﺠﹰﺎ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﱂ ﻳﻌﺘ ِﻤ ‪‬ﺮ ﻓﻴﻪ‪ ،‬ﻓﻌﺬﺭﻩ ﻣﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ‬ ‫ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﹶﻓ ِﻤﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪،‬‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ‪‬ﻣ ‪‬ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ‪‬ﻡ ‪‬ﺣ ‪‬‬ ‫ﳊ ‪‬ﺞ)‪ .(١‬ﻭﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻭ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ‪‬ﲝ ‪‬ﺞ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻭ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﲝ‪‬ﺞ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪﻩ‪.‬‬ ‫ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴ ‪‬ﻢ ﻭﺍﻟﺘﻨﻮﻳﻊ‪ ،‬ﺻﺮﻳﺢ ﰲ ﺇﻫﻼﻟﻪ ﺑﺎ ﹶ‬ ‫)‪(٢‬‬ ‫ﳊ ‪‬ﺞ ﻣ‪‬ﻔﺮﺩﹰﺍ( ‪.‬‬ ‫ﻭﳌﺴﻠﻢ ﻋﻨﻬﺎ‪) :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪) :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ‬ ‫‪‬ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪.(٣)(‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ()‪.(٤‬‬ ‫ﻭﰱ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ(‪ ،‬ﻋﻦ ﺟﺎﺑﺮ )ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻓﺮﺩ ﺍﳊﺞ()‪.(٥‬‬ ‫ﳊﺞ‪ ،‬ﻟﺴﻨﺎ‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻨﻪ )ﺧﺮﺟﻨﺎ ‪‬ﻣ ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ‪‬ﻧ‪‬ﻨﻮِﻯ ﺇﻻ ﺍ ﹶ‬ ‫ﻧﻌ ِﺮﻑ‪ ‬ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ()‪.(٦‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ(‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻗﺎﻝ‪ ) :‬ﺣ ‪‬ﺞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪] ،‬ﰒ ﱂ‬ ‫ﻓﺄﺧﱪﺗﲎ ﻋﺎﺋﺸ ﹸﺔ ﺃ ﱠﻥ ﺃﻭ‪‬ﻝ ﺷﻲﺀ ﺑﺪﺃ ﺑﻪ ﺣﲔ ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻜﺔ‪ ،‬ﺃﻧﻪ ﺗﻮﺿ‪‬ﺄ‪ ،‬ﰒ ﻃﺎ ‪‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٤٢)(١١٤)(١٢١١‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٤‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٥‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٨‬‬


‫‪٨٢‬‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪،‬‬ ‫ﺗﻜﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ[‪ ،‬ﰒ ﺣ ‪‬ﺞ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻥ ﺃﻭ‪‬ﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ‪ ،‬ﺍﻟ ﱠﻄﻮ‪‬ﺍ ‪‬‬ ‫ﰒ ﱂ ﺗﻜﹸﻦ ﻋ‪‬ﻤﺮﺓﹲ‪ ،‬ﰒ ﻋ‪ ‬ﻤﺮ‪ ‬ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣِﺜ ﹸﻞ ﺫﻟﻚ‪ ،‬ﰒ ﺣ ‪‬ﺞ ﻋ‪‬ﺜﻤﺎﻥﹸ‪ ،‬ﻓﺮﺃﻳﺘ‪‬ﻪ ﺃﻭ‪ ‬ﹸﻝ ﺷﺊ ﺑﺪﺃ‬ ‫ﺖ ﻣﻊ‬ ‫ﻑ ﺑﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﰒ ﱂ ‪‬ﺗﻜﹸﻦ ﻋ‪‬ﻤﺮﺓﹲ‪ ،‬ﰒ ﻣ‪‬ﻌﺎﻭﻳﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﰒ ﺣﺠﺠ ‪‬‬ ‫ﺑﻪ ﺍﻟﻄﹸﻮﺍ ‪‬‬ ‫ﺖ‬ ‫ﺃﰉ‪ :‬ﺍﻟﺰﺑ ِﲑ ﺑﻦ ﺍﻟﻌ ‪‬ﻮﺍﻡ‪ ،‬ﻓﻜﺎﻥ ﺃﻭ‪‬ﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﰒ ﱂ ‪‬ﺗﻜﹸﻦ ﻋ‪‬ﻤﺮﺓﹸ‪ ،‬ﰒ ﺭﺃﻳ ‪‬‬ ‫ﻓﻌﻞ ﺫﻟﻚ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﰒ ﱂ ﻳﻨ ﹸﻘﻀ‪‬ﻬﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﺑﻦ ﻋ‪‬ﻤﺮ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻼ ﻳﺴﺄﻟﹸﻮﻧ‪‬ﻪ ﻭﻻ ﺃﺣﺪ‬ ‫ﻀﻌ‪‬ﻮﻥ ﺃﻗﺪﺍﻣﻬﻢ ﺃ ‪‬ﻭ ﹶﻝ ﻣﻦ ﺍﻟﻄﱠﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﰒ ﻻ‬ ‫ﳑﻦ ‪‬ﻣﻀ‪‬ﻰ ﻣﺎ ﻛﺎﻧ‪‬ﻮﺍ ﻳﺒﺪﺅﻭﻥ ﺑﺸﺊ ﺣﲔ ‪‬ﻳ ‪‬‬ ‫ﺖ ﺗﻄﹸﻮﻓﺎﻥ‬ ‫ﺖ ﺃﹸﻣﻰ ﻭﺧﺎﻟﱴ ﺣﲔ ‪‬ﺗ ﹾﻘ ‪‬ﺪﻣ‪‬ﺎﻥِ‪ ،‬ﻻ ﺗﺒﺪﺁﻥ ﺑﺸﺊ ﺃﻭ‪‬ﻝ ﻣِﻦ ﺍﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺤﻠﱡﻮﻥ‪ ،‬ﻭﻗﺪ ﺭﺃﻳ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﻼﻥِ‪ ،‬ﻭﻗﺪ ﺃﺧﱪﺗﲎ ﹸﺃﻣ‪‬ﻰ ﺃ‪‬ﺎ ﺃﻫﻠﱠﺖ ﻫﻰ ﻭﺃﹸﺧﺘ‪‬ﻬﺎ ﻭﺍﻟﺰ‪‬ﺑﲑ‪ ،‬ﻭﻓﻼﻥﹲ‪ ،‬ﻭﻓﻼ ﹲﻥ‬ ‫ﺤﱠ‬ ‫ﺑﻪ‪ ،‬ﰒ ﺇ‪‬ﻤﺎ ﻻ ‪‬ﺗ ِ‬ ‫)‪(١‬‬ ‫ﺴﺤ‪‬ﻮﺍ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻦ ‪‬ﺣﻠﱡﻮﺍ( ‪.‬‬ ‫ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﻣ ‪‬‬ ‫ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ(‪ :‬ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻭﻭ‪ ‬ﻫ‪‬ﻴﺐ‪‬‬ ‫ﺑ ‪‬ﻦ ﺧﺎﻟﺪ‪ ،‬ﻛﻼﳘﺎ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎﻟﺖ )ﺧﺮ ‪‬ﺟﻨ‪‬ﺎ ﻣﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﳊﺠ‪‬ﺔ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔ ِﺔ ﻗﺎﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ‪‬ﻬ ﱠﻞ ‪‬ﲝ ‪‬ﺞ‬ ‫ﻯﺍِ‬ ‫ﺍﻟﻠﱠﻪ ج ‪‬ﻣﻮ‪‬ﺍﻓِﲔ ﻟِﻬﻼ ِﻝ ﺫ ِ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ِﻬﻞﱠ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﺭﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ﻳ‪ِ ‬ﻬﻞﱠ ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﹶﻓ ﹾﻠﻴ‪ِ ‬ﻬﻞﱠ ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ِﺓ((‪ ،‬ﰒ ﺍﻧﻔﺮﺩ ‪‬ﻭ ‪‬ﻫﻴ‪‬ﺐ ﰲ ﺣﺪﻳﺜﻪ ﺑﺄﻥ ﻗﺎﻝ ﻋﻨﻪ‬ ‫ﺖ ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ(‪ .‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪) :‬ﻭﹶﺃﻣ‪‬ﺎ ﺃﻧﺎ ﻓﹸﺄ ِﻫﻞﱡ‬ ‫ج‪) :‬ﻓﺈﻧ‪‬ﻰ ﻟﻮﻻ ﺃﻧ‪‬ﻰ ﹶﺃ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﺖ‪َ ،‬ﻷ ‪‬ﻫﹶﻠ ﹾﻠ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻣﻔﺮﺩﹰﺍ‪.‬‬ ‫ﳊ ‪‬ﺞ()‪ .(٢‬ﻓﺼ ‪‬ﺢ ﲟﺠﻤﻮﻉ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﺃﻧﻪ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺑﺎ ﹶ‬ ‫ﻓﺄﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ ﻋﺬﺭ‪‬ﻫﻢ ﻇﺎﻫﺮ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻋﺬﺭ‪‬ﻫﻢ ﰲ ﺣ‪‬ﻜﻤﻪ ﻭﺧﱪﻩ‬ ‫ﻯ ﻭﻗﺮﻧﺖ(‪ ،‬ﻭﺧﱪ ﻣ‪‬ﻦ ﻫﻮ‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﺬﻯ ﺣﻜﻢ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺧﱪ ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ‪) :‬ﺳ‪‬ﻘ ‪‬‬ ‫ﺏ ﺇﻟﻴﻪ ﺣﻴﻨﺌﺬ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺃﺻﺪﻕ ﺍﻟﻨﺎﺱ ﻳﺴﻤﻌ ‪‬ﻪ ﻳﻘﻮﻝ‪:‬‬ ‫ﲢﺖ ﺑﻄﻦ ﻧﺎﻗﺘﻪ‪ ،‬ﻭﺃﻗﺮ ‪‬‬ ‫ﺱ ﻋﻨﻪ ج‪ ،‬ﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‬ ‫ﺠ ٍﺔ ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ٍﺓ(‪ ،‬ﻭﺧﱪ ‪‬ﻣ ‪‬ﻦ ﻫﻮ ِﻣ ‪‬ﻦ ﺃﻋﻠﻢ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ‪‬‬ ‫ﻚ ِﺑ ‪‬‬ ‫)ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺣﲔ ﻳ‪‬ﺨﱪ ﺃﻧﻪ ﺃﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﻟﺒ‪‬ﻰ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺧ ‪‬ﱪ ﺯﻭﺟﺘﻪ ﺣﻔﺼ ﹶﺔ‬ ‫ﺤﻞﱠ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻢ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ﺫﻟﻚ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﺻﺪ‪‬ﻗﻬﺎ‪،‬‬ ‫ﰲ ﺗﻘﺮﻳﺮﻩ ﳍﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﻌﺘ ِﻤ ‪‬ﺮ ﺑﻌ‪‬ﻤﺮﺓ ﱂ ‪‬ﻳ ِ‬ ‫ﻭﺃﺟﺎ‪‬ﺎ ﺑﺄﻧﻪ ﻣﻊ ﺫﻟﻚ ﺣﺎﺝ‪ ،‬ﻭﻫﻮ ج ﻻ ‪‬ﻳ ِﻘﺮ‪ ‬ﻋﻠﻰ ﺑﺎﻃﻞ ﻳﺴﻤﻌ‪‬ﻪ ﺃﺻﻼﹰ‪ ،‬ﺑﻞ ‪‬ﻳﻨ‪‬ﻜﺮ‪‬ﻩ‪ ،‬ﻭﻣﺎ‬ ‫ﺠ ٍﺔ ﰲ‬ ‫ﻋﺬﺭﻫﻢ ﻋﻦ ﺧﱪﻩ ج ﻋﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻮﺣﻰ ﺍﻟﺬﻯ ﺟﺎﺀﻩ ﻣﻦ ﺭﺑﻪ‪ ،‬ﻳﺄﻣ‪‬ﺮﻩ ﻓﻴﻪ ﺃﻥ ﻳ‪ِ ‬ﻬﻞﱠ ‪‬ﲝ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓٍ‪ ،‬ﻭﻣﺎ ﻋﺬﺭﻫﻢ ﻋﻦ ﺧﱪ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻨﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺃﻧﻪ ﻗﺮﻥ‪ ،‬ﻷﻧﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ‪‬ﳛﺞ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٨٣ ،٣٨٢/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٧٨‬‬


‫‪٨٣‬‬ ‫ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺧﱪ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻨﻪ ج ﺃﻧﻪ ﺍﻋﺘﻤ‪‬ﺮ ﻣﻊ ﺣﺠ‪‬ﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻓﺮﺩ ﺍﳊ ‪‬ﺞ‬ ‫ﺕ ﻣﻦ ﺭﰉ ﻳﺄﻣﺮ‪‬ﱏ‬ ‫ﺷ ﹲﺊ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺘ‪‬ﺔ‪ ،‬ﻓﻠﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ﺃﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﻋﻨﻪ‪ :‬ﺇﻧ‪‬ﻰ ﺃﻓﺮﺩﺕ‪ ،‬ﻭﻻ ﺃﺗﺎﱏ ﺁ ٍ‬ ‫ﺤﻞﱠ ﻣِﻦ ‪‬ﺣﺠ‪‬ﺘﻚ‪ ،‬ﻛﻤﺎ ‪‬ﺣﻠﱡﻮﺍ ﻫﻢ‬ ‫ﺱ ‪‬ﺣﻠﱡﻮﺍ‪ ،‬ﻭﱂ ‪‬ﺗ ِ‬ ‫ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﻻ ﻗﺎﻝ ﺃﺣ ‪‬ﺪ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﺍﻟﻨﺎ ِ‬ ‫ﻚ ﺑﻌ‪‬ﻤﺮﺓ ﻣﻔﺮﺩﺓ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻻ ﲝ‪‬ﺞ ﻣﻔﺮﺩ‪ ،‬ﻭﻻ ﻗﺎﻝ‬ ‫ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻻ ﻗﺎﻝ ﺃﺣ ‪‬ﺪ‪ :‬ﲰﻌﺘ‪‬ﻪ ﻳﻘﻮﻝ‪ :‬ﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺃﺣ ‪‬ﺪ‪ :‬ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﺃﺭﺑﻊ ‪‬ﻋﻤ‪‬ﺮ ﺍﻟﺮﺍﺑﻌﺔ ﺑﻌﺪ ﺣ‪‬ﺠﺘﻪ‪ ،‬ﻭﻗﺪ ﺷﻬﺪ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃ‪‬ﻢ‬ ‫ﲰﻌﻮﻩ ﻳ‪‬ﺨِﺒﺮ‪ ‬ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻗﺎﺭﻥ‪ ،‬ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺩﻓﻊ ﺫﻟﻚ ﺇﻻ ﺑﺄﻥ ﻳﻘﺎﻝ‪ :‬ﱂ ﻳﺴﻤﻌﻮﻩ‪.‬‬ ‫ﻂ ﺇﱃ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻤﺎ ﻓﻬﻤﻪ ﻫﻮ ﻣِﻦ ﻓﻌﻠﻪ ﻳﻈﻨ‪‬ﻪ ﻛﺬﻟﻚ‬ ‫ﻕ ﺍﻟﻮﻫﻢ ﻭﺍﻟﻐﻠ ِ‬ ‫ﻭﻣﻌﻠﻮﻡ ﻗﻄﻌﹰﺎ ﺃﻥ ﺗﻄ ‪‬ﺮ ‪‬‬ ‫ﺃﻭﱃ ﻣﻦ ‪‬ﺗ ﹶﻄﺮ‪‬ﻕ ﺍﻟﺘﻜﺬﻳﺐ ﺇﱃ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﲰﻌﺘ‪‬ﻪ ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺇﻧﻪ ﱂ ﻳﺴﻤﻌﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ‬ ‫ﻑ ﺧ ِﱪ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻤﺎ ﻇﻨ‪‬ﻪ ﻣِﻦ ﻓﻌﻠﻪ ﻭﻛﺎﻥ ﻭﺍﳘﺎﹰ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﺑِﺨﻼ ِ‬ ‫ﻻ ﻳ‪‬ﻨﺴﺐ ﺇﱃ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﻟﻘﺪ ﻧﺰ‪‬ﻩ ﺍﻟﻠﱠﻪ ﻋﻠﻴﺎﹰ‪ ،‬ﻭﺃﻧﺴﺎﹰ‪ ،‬ﻭﺍﻟﱪ‪‬ﺍﺀ‪ ،‬ﻭﺣﻔﺼﺔ ﻋﻦ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪:‬‬ ‫ﲰﻌﻨﺎﻩ ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﱂ ﻳﺴﻤﻌﻮﻩ‪ ،‬ﻧﺰ‪‬ﻫﻪ ﺭﺑ‪‬ﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻪ‪ :‬ﺃﻥ ﺍﻓﻌﻞ ﻛﺬﺍ‬ ‫ﻭﻛﺬﺍ ﻭﱂ ﻳﻔﻌﻠﻪ‪ ،‬ﻫﺬﺍ ﻣِﻦ ﺃﳏﻞ ﺍﳌﹸﺤﺎﻝ‪ ،‬ﻭﺃﺑﻄ ِﻞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﻜﻴﻒ ﻭﺍﻟﺬﻳﻦ ﺫﻛﺮﻭﺍ ﺍﻹﻓﺮﺍﺩ ﻋﻨﻪ‬ ‫ﱂ ﻳ‪‬ﺨﺎﻟﻔﻮﺍ ﻫﺆﻻﺀ ﰲ ﻣﻘﺼﻮﺩﻫﻢ‪ ،‬ﻭﻻ ﻧﺎﻗﻀﻮﻫﻢ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩﻭﺍ ﺇﻓﺮﺍﺩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻗﺘﺼﺎﺭﻩ‬ ‫ﻋﻠﻰ ﻋﻤﻞ ﺍﳌﻔﺮﺩ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﻋﻤﻠﻪ ﺯﻳﺎﺩ ﹲﺓ ﻋﻠﻰ ﻋﻤﻞ ﺍﳌﻔﺮﺩ‪ .‬ﻭﻣ‪‬ﻦ ﺭﻭﻯ ﻋﻨﻬﻢ ﻣﺎ ﻳ‪‬ﻮﻫِﻢ‬ ‫ﺧﻼﻑ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻋﺒ‪‬ﺮ ﲝﺴﺐ ﻣﺎ ﻓﻬﻤﻪ‪ ،‬ﻛﻤﺎ ﲰﻊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ‪‬ﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪ :‬ﺃﻓﺮﺩ‬ ‫ﺍﳊﺞ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ ﻭﺣﺪﻩ‪ ،‬ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺍﳌﻌﲎ‪ .‬ﻭﻗﺎﻝ ﺳﺎﱂ ﺍﺑﻨﻪ ﻋﻨﻪ ﻭﻧﺎﻓﻊ ﻣﻮﻻﻩ‪ :‬ﺇﻧﻪ‬ ‫ﲤﺘ‪‬ﻊ‪ ،‬ﻓﺒﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻓﻬﺬﺍ ﺳﺎﱂ ﻳ‪‬ﺨ ‪‬ﱪ ﲞﻼﻑ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺑﻜﺮ‪ ،‬ﻭﻻ‬ ‫ﺼ ‪‬ﺢ ﺗﺄﻭﻳﻞ ﻫﺬﺍ ﻋﻨﻪ ﺑﺄﻧﻪ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻓﺴ‪‬ﺮﻩ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪،‬‬ ‫‪‬ﻳ ِ‬ ‫ﻭﻛﺬﺍ ﺍﻟﺬﻳﻦ ‪‬ﺭ ‪‬ﻭﻭ‪‬ﺍ ﺍﻹﻓﺮﺍﺩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﻬﻤﺎ‪ :‬ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﺭﻭﻯ‬ ‫ﺍﻟﻘِﺮﺍﻥ ﻋﻨﻬﺎ ﻋﺮﻭﺓﹸ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻳﺮﻭﻯ ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻭﺍﻟﺰ‪‬ﻫﺮﻯ ﻳﺮﻭﻯ ﻋﻨﻪ‬ ‫ﺖ ﺭِﻭﺍﻳ ﹸﺔ ﺍﻹﻓﺮﺍﺩ‬ ‫ﻂ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﺳﻠﻤﺖ ﺭﻭﺍﻳﺔ ﳎﺎﻫﺪ‪ ،‬ﻭﺇﻥ ﺣ‪ِ ‬ﻤﹶﻠ ‪‬‬ ‫ﺍﻟﻘِﺮﺍﻥ‪ .‬ﻓﺈﻥ ﻗﺪ‪‬ﺭﻧﺎ ﺗﺴﺎﻗﹸ ﹶ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﺃﻓﺮﺩ ﺃﻋﻤﺎﻝ ﺍﳊﺞ‪ ،‬ﺗﺼﺎﺩﻗﺖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺻﺪ‪‬ﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻗﻮﻝ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻓﺮﺩ ﺍﳊﺞ‪ ،‬ﳏﺘﻤﻞ ﻟﺜﻼﺛﺔ ﻣﻌﺎﻥ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻹﻫﻼﻝ ﺑﻪ ﻣﻔﺮﺩﹰﺍ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺇﻓﺮﺍ ‪‬ﺩ ﺃﻋﻤﺎﻟﻪ‪.‬‬ ‫ﺤﺞ‪ ‬ﻣﻌﻬﺎ ﻏﲑﻫﺎ‪ ،‬ﲞﻼ ِ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺣ ‪‬ﺞ ﺣ‪‬ﺠ ﹰﺔ ﻭﺍﺣﺪﺓ ﱂ ‪‬ﻳ ‪‬‬ ‫ﻑ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ‬ ‫ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪.‬‬


‫‪٨٤‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﳍﻤﺎ‪ :‬ﲤﺘ‪‬ﻊ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﺇﱃ ﺍﳊﺞ‪ ،‬ﻭﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻓﺤﻜﻴﺎ‬ ‫ِﻓﻌﻠﹶﻪ‪ ،‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﻻ ﳛﺘﻤِﻞ ﻏﲑ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺭﺩ‪‬ﻩ ﺑﺎ‪‬ﻤﻞ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺭﻭﺍﻳﺔ‬ ‫ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﻭﻋﻤﺮﺓ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻧﻪ ﺃﻫ ﱠﻞ ﺑﺎﳊ ‪‬ﺞ ﻣﺎ ﻳ‪‬ﻨﺎﻗﺾ ﺭﻭﺍﻳﺔ ﳎﺎﻫﺪ ﻭﻋ‪‬ﺮﻭﺓ ﻋﻨﻬﺎ‬ ‫ﺃﻧﻪ ﻗﺮﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎﺭِﻥ ﺣﺎﺝ ‪‬ﻣﻬِﻞ ﺑﺎﳊ ‪‬ﺞ ﻗﻄﻌﺎﹰ‪ ،‬ﻭ ‪‬ﻋﻤ‪‬ﺮﺗﻪ ﺟﺰﺀ ﻣﻦ ﺣ‪‬ﺠﺘﻪ‪ ،‬ﻓﻤﻦ ﺃﺧﱪ ﻋﻨﻬﺎ‬ ‫ﺃﻧﻪ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻓﻬﻮ ﻏ ‪‬ﲑ ﺻﺎﺩﻕ‪ ،‬ﻓﺈﻥ ﺿ‪‬ﻤﺖ ﺭِﻭﺍﻳﺔ ﳎﺎﻫﺪ ﺇﱃ ﺭﻭﺍﻳﺔ ﻋﻤﺮﺓ ﻭﺍﻷﺳﻮﺩ‪ ،‬ﰒ‬ ‫ﺿ‪‬ﻤﺘﺎ ﺇﱃ ﺭﻭﺍﻳﺔ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﺗﺒﻴ‪‬ﻦ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻧﻪ ﻛﺎﻥ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﻭﺻﺪ‪‬ﻕ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪،‬‬ ‫ﺐ ﹶﻗﻄﹾﻌﹰﺎ ﺃﻥ‬ ‫ﺣﱴ ﻟﻮ ﱂ ﳛ‪‬ﺘ ِﻤ ﹾﻞ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ ﺇﻻ ﻣﻌﲎ ﺍﻹﻫﻼﻝ ﺑﻪ ﻣﻔﺮﺩﺍﹰ‪،‬ﹶﻟ ‪‬ﻮ ‪‬ﺟ ‪‬‬ ‫ﻳﻜﻮﻥ ﺳﺒﻴﻠﻪ ﺳﺒﻴﻞ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ‪ ،‬ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺃﻭ ﻋﺮﻭﺓ‪ :‬ﺇﻧﻪ ج‬ ‫ﻼ ﺇﱃ ﺗﻜﺬﻳﺐ‬ ‫ﺍﻋﺘﻤﺮ ﰲ ﺷﻮ‪‬ﺍﻝ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﻻ ﺳﺒﻴﻞ ﺃﺻ ﹰ‬ ‫ﺭﻭﺍ‪‬ﺎ ﻭﻻ ﺗﺄﻭﻳﻠﻬﺎ ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﻒ ﻋﻨﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﺎﺭﺿﻬﻢ ‪‬ﻣ ‪‬ﻦ ﻫﻮ ﺃﻭﺛﻖ‬ ‫ﺍ‪‬ﻤﻠﺔ ﺍﻟﱴ ﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻋﻠﻰ ﺭﻭﺍ‪‬ﺎ‪ ،‬ﻭﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﻣﻨﻬﻢ ﺃﻭ ﻣﺜﻠﹸﻬﻢ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﳊﺞ‪ ،‬ﻓﺎﻟﺼﺮﻳ ‪‬ﺢ ﻣﻦ ﺣﺪﻳﺜﻪ ﻟﻴﺲ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺟﺎﺑﺮ‪ :‬ﺇﻧﻪ ﺃﻓﺮﺩ ﺍ ﹶ‬ ‫ﻓﻴﻪ ﺇﺧﺒﺎﺭ‪‬ﻩ ﻋﻨﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺃ‪‬ﻢ ﻻ ﻳﻨﻮﻭﻥ ﺇﻻ ﺍﳊﺞ‪ ،‬ﻓﺄﻳﻦ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﻟﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ ﻣﻔﺮﺩﹰﺍ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺜﻪ ﺍﻵﺧ ‪‬ﺮ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻓﺮﺩ ﺍﳊﹶﺞ‪ ،‬ﻓﻠﻪ ﺛﻼﺙ‬ ‫ﻃﺮﻕ‪ .‬ﺃﺟﻮﺩﻫﺎ‪ :‬ﻃﺮﻳﻖ ﺍﻟﺪﺭﺍﻭﺭﺩﻯ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﻴﻨﹰﺎ ﳐﺘﺼﺮ ﻣﻦ‬ ‫ﺣﺪﻳﺜﻪ ﺍﻟﻄﻮﻳﻞ ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻣﺮﻭﻯ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﺧﺎﻟﻔﻮﺍ ﺍﻟﺪﺭﺍﻭﺭﺩﻯ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﳊﺞ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱏ‪ :‬ﻓﻴﻬﺎ ﻣ‪‬ﻄﺮ‪‬ﻑ ﺑﻦ ﻣ‪‬ﺼﻌﺐ‪ ،‬ﻋﻦ ﻋﺒﺪ‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺖ‪ :‬ﻟﻴﺲ ﻫﻮ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰉ ﺣﺎﺯﻡ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﻭﻣ‪‬ﻄﺮ‪‬ﻑ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻫﻮ ﳎﻬﻮﻝ‪ ،‬ﻗﻠ ‪‬‬ ‫ﲟﺠﻬﻮﻝ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﺑ ‪‬ﻦ ﺃﺧﺖ ﻣﺎﻟﻚ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻭﺑﺸﺮ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻭﲨﺎﻋﺔ‪ .‬ﻗﺎﻝ‬ ‫ﱃ ﻣﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺃﻭﻳﺲ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺐﺇﱠ‬ ‫ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﺻﺪﻭﻕ ﻣﻀﻄﺮﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻫﻮ ﺃﺣ ‪‬‬ ‫ﺍﺑﻦ ﻋﺪﻯ‪ :‬ﻳﺄﺗﻰ ﲟﻨﺎﻛﲑ‪ ،‬ﻭﻛﺄ ﱠﻥ ﺃﺑﺎ ﳏﻤﺪ ﺍﺑﻦ ﺣﺰﻡ ﺭﺃﻯ ﰲ ﺍﻟﻨﺴﺨﺔ ﻣ‪‬ﻄﺮ‪‬ﻑ ﺑﻦ ﻣ‪‬ﺼﻌﺐ‬ ‫ﻓﺠﻬﻠﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣ‪‬ﻄﺮ‪‬ﻑ ﺃﺑﻮ ﻣﺼﻌﺐ‪ ،‬ﻭﻫﻮ ﻣﻄﺮ‪‬ﻑ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻄﺮ‪‬ﻑ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬ ‫ﻂ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎﹰ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺬﻫﱮ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﻀﻌﻔﺎﺀ( ﻓﻘﺎﻝ‪:‬‬ ‫ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻭﳑﻦ ﹶﻏِﻠ ﹶ‬ ‫ﺖ‪ :‬ﻭﺍﻟﺮﺍﻭﻯ ﻋﻦ ﺍﺑﻦ ﺃﰉ‬ ‫ﻣ‪‬ﻄﺮ‪‬ﻑ ﺑﻦ ‪‬ﻣﺼﻌﺐ ﺍﳌﺪﱏ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﺫﺋﺐ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻗﻠ ‪‬‬ ‫ﺫﺋﺐ‪ ،‬ﻭﺍﻟﺪﺭﺍﻭﺭﺩﻯ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻫﻮ ﻣ‪‬ﻄﺮ‪‬ﻑ ﺃﺑﻮ ﻣ‪‬ﺼﻌﺐ ﺍﳌﺪﱏ‪ ،‬ﻭﻟﻴﺲ ﲟﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﳕﺎ‬


‫‪٨٥‬‬ ‫ﻏﺮ‪‬ﻩ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﺪﻯ‪ :‬ﻳﺄﺗﻰ ﲟﻨﺎﻛﲑ‪ ،‬ﰒ ﺳﺎﻕ ﻟﻪ ﻣﻨﻬﺎ ﺍﺑ ‪‬ﻦ ﻋﺪﻯ ﲨﻠﺔ‪ ،‬ﻟﻜﻦ ﻫﻰ ﻣﻦ ﺭﻭﺍﻳ ِﺔ‬ ‫ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺻﺎﱀ ﻋﻨﻪ‪ ،‬ﻛﺬﱠﺑﻪ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻭﺍﻟﺒﻼﺀ ﻓﻴﻬﺎ ﻣﻨﻪ‪.‬‬ ‫ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪ :‬ﳊﺪﻳﺚ ﺟﺎﺑﺮ ﻓﻴﻬﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫ‪‬ﺎﺏ ﻳ‪‬ﻨﻈﺮ ﻓﻴﻪ ﻣ‪‬ﻦ ﻫﻮ ﻭﻣﺎ‬ ‫ﺣﺎﻟﹸﻪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﺎﺋﻔﻰ‪ ،‬ﻓﻬﻮ ﺛﻘﺔ ﻋﻨﺪ ﺍﺑﻦ ﻣﻌﲔ‪ ،‬ﺿﻌﻴﻒ ﻋﻨﺪ ﺍﻹﻣﺎﻡ‬ ‫ﺃﲪﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﺳﺎﻗﻂ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﱂ ﺃﺭ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻴﻪ ﻟﻐﲑﻩ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺑﻪ‬ ‫ﻣﺴﻠﻢ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻏﲑﻩ‪ ،‬ﻓﻼ ﺃﺩﺭﻯ ﻣ‪‬ﻦ ﻫﻮ؟ ﻗﻠﺖ‪ :‬ﻟﻴﺲ ﺑﻐﲑﻩ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﻯ ﻋﻦ‬ ‫ﺍﻟﻄﺎﺋﻔﻰ ﻳﻘﻴﻨﺎﹰ‪ ،‬ﻭﺑﻜ ﱢﻞ ﺣﺎﻝ ﻓﻠﻮ ﺻﺢ ﻫﺬﺍ ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻟﻜﺎﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﳌﺮﻭ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻓﻠﻌ ﱠﻞ ﻫﺆﻻﺀ ﲪﻠﻮﻩ ﻋﻠﻰ‬ ‫ﻋﺎﺋﺸﺔ ﻭﺍﺑ ِﻦ ﻋﻤﺮ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﺇﳕﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺍﳌﻌﲎ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﻓﺮﺩ ﺍﳊﹶﺞ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﳊﺞ‪ ،‬ﻓﻤ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺃﻫ ﱠﻞ‬ ‫ﺑﺎﳊﹶﺞ‪ ،‬ﻻ ﻳ‪‬ﻨﺎِﻗﺾ‪ ‬ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺃﻫ ﱠﻞ ‪‬ﻤﺎ‪ ،‬ﺑﻞ ﻫﺬﺍ ﻓﺼ‪‬ﻞ‪ ،‬ﻭﺫﺍﻙ ﺃﲨﻞ‪ .‬ﻭﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺃﻓﺮﺩ ﺍﳊﺞ‪،‬‬ ‫ﳛﺘﻤِﻞ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻗﺎﻝ ﺃﺣ ‪‬ﺪ ﻗﻂﱡ ﻋﻨﻪ‪ :‬ﺇﻧﻪ ﲰﻌﻪ ﻳﻘﻮﻝ‪:‬‬ ‫ﺠ ٍﺔ ﻣﻔﺮﺩﺓ(‪ ،‬ﻫﺬﺍ ﻣﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﺣﱴ ﻟﻮ ﻭ‪ِ ‬ﺟ ‪‬ﺪ ﺫﻟﻚ ﱂ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻰ ﺗﻠﻚ‬ ‫ﺤ‪‬‬ ‫ﻚ ِﺑ ‪‬‬ ‫)ﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻂ ﻫﺬﺍ ﺃﻭ ﲪﻠﹸﻪ ﻋﻠﻰ‬ ‫ﺍﻷﺳﺎﻃﲔ ﺍﻟﱴ ﺫﻛﺮﻧﺎﻫﺎ ﻭﺍﻟﱴ ﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺩﻓﻌﻬﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻛﺎﻥ ﺗﻐﻠﻴ ﹸ‬ ‫ﺃﻭﻝ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺃﻧﻪ ﺻﺎﺭ ﻗﺎﺭﻧﹰﺎ ﰲ ﺃﺛﻨﺎﺋﻪ ﻣﺘﻌﻴﻨﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﻭﱂ ﻳﺜﺒ‪‬ﺖ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻗﺪ‪‬ﻣﻨﺎ ﻋﻦ‬ ‫ﺳ‪‬ﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ج‪ ،‬ﻗﺮﻥ ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ .‬ﺭﻭﺍﻩ ﺯﻛﺮﻳﺎ ﺍﻟﺴﺎﺟﻰ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺯﻳﺎﺩ ﺍﻟ ﹶﻘﻄﹶﻮﺍﱏ‪،‬‬ ‫ﳊﺞ‪ ،‬ﻭﺃﻓﺮﺩ‬ ‫ﻋﻦ ﺯﻳﺪ ﺍﺑﻦ ﺍﳊﹸﺒﺎﺏ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﻻ ﺗﻨﺎﻗﺾ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﻗﻮﻟﻪ‪ :‬ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﳊﺞ‪ ،‬ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ‪.‬‬ ‫ﳊﺞ‪ ،‬ﻭﻟﺒ‪‬ﻰ ﺑﺎ ﹶ‬ ‫ﺑﺎ ﹶ‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ اﻟﺘﺮﺟﻴﺢ ﻟﺮواﻳﺔ ﻣَﻦ روى اﻟﻘِﺮان‬

‫ﻓﺤﺼﻞ ﺍﻟﺘﺮﺟﻴ ‪‬ﺢ ﻟﺮﻭﺍﻳﺔ ﻣ‪‬ﻦ ﺭﻭﻯ ﺍﻟﻘِﺮﺍﻥ ﻟﻮﺟﻮﻩ ﻋﺸﺮﺓ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﻢ ﺃﻛﺜ ‪‬ﺮ ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻃﹸﺮﻕ ﺍﻹﺧﺒﺎﺭ ﺑﺬﻟﻚ ﺗﻨﻮ‪‬ﻋﺖ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎﻩ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻓﻴﻬﻢ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻦ ﲰﺎﻋﻪ ﻭﻟﻔﻈﻪ ﺻﺮﳛﺎﹰ‪ ،‬ﻭﻓﻴﻬﻢ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻦ ﺇﺧﺒﺎﺭﻩ‬ ‫ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻬﻢ ﻣ‪‬ﻦ ﺃﺧﱪ ﻋﻦ ﺃﻣﺮ ﺭﺑﻪ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﱂ ﳚﺊ ﺷ ﹲﺊ ﻣﻦ ﺫﻟﻚ‬ ‫ﰲ ﺍﻹﻓﺮﺍﺩ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺗﺼﺪﻳ ‪‬ﻖ ﺭﻭﺍﻳﺎﺕ ﻣ‪‬ﻦ ﺭﻭﻯ ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﺃﺭﺑﻊ ‪‬ﻋﻤ‪‬ﺮ ﳍﺎ‪.‬‬


‫‪٨٦‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃ‪‬ﺎ ﺻﺮﳛﺔ ﻻ ﲢﺘ ِﻤﻞﹸ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﲞﻼﻑ ﺭﻭﺍﻳﺎﺕ ﺍﻹﻓﺮﺍﺩ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃ‪‬ﺎ ﻣﺘﻀﻤ‪‬ﻨﺔ ﺯﻳﺎﺩ ﹰﺓ ﺳﻜﺖ ﻋﻨﻬﺎ ﺃﻫ ﹸﻞ ﺍﻹﻓﺮﺍﺩ ﺃﻭ ‪‬ﻧ ﹶﻔﻮ‪‬ﻫﺎ‪ ،‬ﻭﺍﻟﺬﺍﻛﺮ ﺍﻟﺰﺍﺋﺪ‬ ‫ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﺴﺎﻛﺖ‪ ،‬ﻭﺍﳌﹸﹾﺜِﺒﺖ‪ ‬ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰱ‪.‬‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﺭﻭﺍﺓ ﺍﻹﻓﺮﺍﺩ ﺃﺭﺑﻌﺔ‪ :‬ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﻷﺭﺑﻌﺔ‬ ‫ﺖ ﺭﻭﺍﻳﺔ ﻣ‪‬ﻦ ﻋﺪﺍﻫﻢ ﻟﻠﻘِﺮﺍﻥ ﻋﻦ‬ ‫ﻂ ﺭﻭﺍﻳﺎ‪‬ﻢ‪ ،‬ﺳِﻠ ‪‬ﻤ ‪‬‬ ‫‪‬ﺭ ‪‬ﻭﻭ‪‬ﺍ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻓﺈﻥ ﺻِﺮﻧﺎ ﺇﱃ ﺗﺴﺎﻗﹸ ِ‬ ‫ﻣﻌﺎﺭﺽ‪ ،‬ﻭﺇﻥ ﺻِﺮﻧﺎ ﺇﻟِﻰ ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﻭﺟﺐ ﺍﻷﺧ ﹸﺬ ﺑﺮﻭﺍﻳﺔ ﻣ‪‬ﻦ ﱂ ﺗﻀﻄِﺮﺏ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻋﻨﻪ ﻭﻻ‬ ‫ﺍﺧﺘﻠﻔﺖ‪ ،‬ﻛﺎﻟﱪ‪‬ﺍﺀ‪ ،‬ﻭﺃﻧﺲ‪ ،‬ﻭﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﻭﺣﻔﺼﺔ‪ ،‬ﻭﻣ‪‬ﻦ‬ ‫ﻣﻌﻬﻢ ﳑﻦ ﺗﻘﺪ‪‬ﻡ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻧﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ ﺍﻟﺬﻯ ﺃﹸ ِﻣ ‪‬ﺮ ﺑﻪ ﻣﻦ ﺭﺑ‪‬ﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﻴﻌﺪﻝ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻧ‪‬ﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ ﺍﻟﺬﻯ ﺃﹸﻣﺮ ﺑﻪ ﹸﻛﻞﱡ ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟِﻴﺄﻣﺮﻫﻢ ﺑﻪ ﺇﺫﺍ‬ ‫ﺳ‪‬ﺎﻗﹸﻮﺍ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﰒ ﻳﺴﻮﻕ ﻫﻮ ﺍ ﹶﳍﺪ‪‬ﻯ ﻭﻳ‪‬ﺨﺎﻟﻔﻪ‪.‬‬ ‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﻧ‪‬ﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ ﺍﻟﺬﻯ ﺃﹶﻣﺮ ﺑﻪ ﺁﻟﻪ ﻭﺃﻫ ﹶﻞ ﺑﻴِﺘﻪِ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﳍﻢ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟِﻴﺨﺘﺎ ‪‬ﺭ ﳍﻢ‬ ‫ﺇﻻ ﻣﺎ ﺍﺧﺘﺎ ‪‬ﺭ ﻟﻨﻔﺴﻪ‪.‬‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ﻳﻮﻡ‬ ‫ﺖ ﺗﺮﺟﻴ ‪‬ﺢ ﺣﺎﺩﻯ ﻋﺸﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪) :‬ﺩﺧﻠﺖ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﰲ ﺍ ﹶ‬ ‫‪‬ﻭﹶﺛ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ(‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃ‪‬ﺎ ﻗﺪ ﺻﺎﺭﺕ ﺟ‪‬ﺰﺀﹰﺍ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻛﺎﳉﺰﺀ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻪ‪ ،‬ﲝﻴﺚ ﻻ‬ ‫ﻳ‪‬ﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﻣﻊ ﺍﳊ ‪‬ﺞ ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺪﺍﺧﻞ ﰲ ﺍﻟﺸﺊ ﻣﻌﻪ‪.‬‬ ‫ﻭﺗﺮﺟﻴﺢ ﺛﺎﱏ ﻋﺸﺮ‪ :‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻟﻠﺼ‪‬ـ‪‬ﺒ ‪‬ﻰ ﺍﺑﻦ ﻣﻌﺒﺪ‬ ‫ﻭﻗﺪ ﺃﻫ ﱠﻞ ﲝ ‪‬ﺞ ﻭﻋ‪‬ﻤﺮﺓ‪ ،‬ﻓﺄﻧﻜﺮ ﻋﻠﻴﻪ ﺯﻳﺪ ﺑﻦ ﺻ‪‬ﻮﺣﺎﻥ‪ ،‬ﺃﻭ ﺳﻠﻤﺎﻥ ﺍﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬ ‫ﺖ ﻟﺴ‪‬ـﻨ‪‬ﺔ ﻧﺒﻴﻚ ﳏﻤﺪ ج)‪ ،(١‬ﻭﻫﺬﺍ ﻳ‪‬ﻮﺍﻓﻖ ﺭﻭﺍﻳﺔ ﻋﻤﺮ ﻋﻨﻪ ج ﺃﻥ ﺍﻟﻮﺣﻰ‬ ‫ﻋﻤﺮ‪ :‬ﻫﺪِﻳ ‪‬‬ ‫ﺟﺎﺀﻩ ﻣﻦ ﺍﻟﻠﱠﻪ ﺑﺎﻹﻫﻼ ِﻝ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘِﺮﺍﻥ ﺳ‪‬ـ‪‬ﻨﺘ‪‬ﻪ ﺍﻟﱴ ﹶﻓ ‪‬ﻌﻠﹶﻬﺎ‪ ،‬ﻭﺍﻣﺘﺜ ﹶﻞ ﺃﻣ ‪‬ﺮ‬ ‫ﺍﻟﻠﱠﻪ ﻟﻪ ﺑِﻬﺎ‪.‬‬ ‫ﻭﺗﺮﺟﻴﺢ ﺛﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺭ ﹶﻥ ﺗﻘ ‪‬ﻊ ﺃﻋﻤﺎﻟﹸﻪ ﻋﻦ ﹸﻛﻞﱟ ﻣﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﻜﲔ‪ ،‬ﻓﻴﻘﻊ ﺇﺣﺮﺍﻣ‪‬ﻪ‬ ‫ﻭﻃﻮﺍﻓﹸﻪ ﻭﺳﻌﻴ‪‬ﻪ ﻋﻨﻬﻤﺎ ﻣﻌﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﺃﻛﻤ ﹸﻞ ﻣِﻦ ﻭﻗﻮﻋﻪ ﻋﻦ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﻋﻤﻞ ﻛﻞ ﻓﻌﻞ ﻋﻠﻰ‬ ‫ﺣِﺪﺓ‪.‬‬ ‫ﻚ ﺍﻟﺬﻯ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ‪‬ﺳﻮ‪‬ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﺃﻓﻀ ﹸﻞ ﺑﻼ‬ ‫ﻭﺗﺮﺟﻴﺢ ﺭﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟ‪‬ﻨﺴ‪ ‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٤٨/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٩٧٠‬ﻭﺃﲪﺪ )‪.(٥٣ ،٣٧ ،٣٤ ،٢٥ ،١٤/١‬‬


‫‪٨٧‬‬ ‫ﻚ ﺧﻼ ﻋﻦ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻓﺈﺫﺍ ﻗﹶﺮﻥﹶ‪ ،‬ﻛﺎﻥ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﻪ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﻜﲔ‪ ،‬ﻓﻠﻢ‬ ‫ﺭﻳﺐ ﻣِﻦ ﻧ‪‬ﺴ‪ٍ ‬‬ ‫ﻚ ﻣﻨﻬﻤﺎ ﻋﻦ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﳍﺬﺍ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺃﻣ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﺃﻥ‬ ‫ﺴ ‪‬‬ ‫ﺨﻞﹸ ‪‬ﻧ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻣﻌﺎﹰ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﰲ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪ‪‬ﺍﺀ ﺑﻘﻮﻟﻪ‪) :‬ﺇﱏ‬ ‫ﻳ‪ِ ‬ﻬﻞﱠ ﺑﺎ ﹶ‬ ‫ﺖ(‪.‬‬ ‫ﻯ ‪‬ﻭﻗﹶﺮ‪‬ﻧ ‪‬‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﻭﺗﺮﺟﻴﺢ ﺧﺎﻣﺲ ﻋﺸﺮ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﺘﻤﺘﻊ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﻟﻮﺟﻮﻩ ﻛﺜﲑﺓ‬ ‫ﳊ ‪‬ﺞ ﺇﻟﻴﻪ‪ ،‬ﻭﻣ‪‬ﺤﺎ ﹲﻝ ﺃﻥ ‪‬ﻳ‪‬ﻨ ﹸﻘﹶﻠﻬ‪‬ﻢ ﻣﻦ ﺍﻟﻔﺎﺿِﻞ ﺇﱃ ﺍﳌﻔﻀ‪‬ﻮﻝ ﺍﻟﺬﻯ‬ ‫ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ج ﺃﻣﺮﻫﻢ ﺑﻔﺴﺦ ﺍ ﹶ‬ ‫ﺖ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﺮﻯ ﻣ‪‬ﺎ‬ ‫ﻫﻮ ﺩﻭﻧﻪ‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺗﺄﺳ‪‬ﻒ ﻋﻠﻰ ﻛﻮﻧﻪ ﱂ ﻳﻔﻌﻠﻪ ﺑﻘﻮﻟﻪ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﻯ‪.‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﺘ‪‬ﻬﺎ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ(‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺃﹶﻣﺮ ﺑﻪ ﹸﻛ ﱠﻞ ﻣ‪‬ﻦ ﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﻯ ﻭﹶﻟ ‪‬‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺕ ﳌﹶﺎ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﳊ ‪‬ﺞ ﺍﻟﺬﻯ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﻓﻌﻠﻪ ﻭﻓﻌﻞ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻘِﺮﺍﻥ ﳌﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﺍﻟﺘﻤﺘﻊ‬ ‫ﳌﻦ ﱂ ‪‬ﻳﺴ‪‬ﻖ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﻟﻮﺟﻮﻩ ﻛﺜﲑﺓ ﻏﲑ ﻫﺬﻩ‪ ،‬ﻭﺍﳌﺘﻤﺘﻊ ﺇﺫﺍ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻓﻬﻮ ﺃﻓﻀ ﹸﻞ ﻣِﻦ‬ ‫ﳊﺮ‪‬ﻡ‪.‬‬ ‫ﻣﺘﻤﺘﻊ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﻣﻜﺔ‪ ،‬ﺑﻞ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ‪ :‬ﻻ ‪‬ﻫﺪ‪‬ﻯ ﺇﻻ ﻣﺎ ﲨﻊ ﻓﻴﻪ ﺑﲔ ﺍ ِ‬ ‫ﳊ ﱢﻞ ﻭﺍ ﹶ‬ ‫ﻓﺈﺫﺍ ﺛﺒﺖ ﻫﺬﺍ‪ ،‬ﻓﺎﻟﻘﺎﺭِﻥ ﺍﻟﺴﺎﺋﻖ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻣﺘﻤﺘﻊ ﱂ ﻳﺴﻖ‪ ،‬ﻭﻣِﻦ ﻣﺘﻤﺘﻊ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﻷﻧﻪ‬ ‫ﳊﻞﱢ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺠﻌﻞ ﻣ‪‬ﻔ ِﺮ ‪‬ﺩ‬ ‫ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﻣِﻦ ﺃﺩﱏ ﺍ ِ‬ ‫ﻗﺪ ﺳﺎﻕ ﻣﻦ ﺣﲔ ﺃﺣﺮﻡ‪ ،‬ﻭﺍﳌﺘﻤﺘﻊ ﺇﳕﺎ ﻳﺴﻮ ‪‬‬ ‫ﺴ ‪‬ﻖ ‪‬ﻫﺪ‪‬ﻳﺎﹰ‪ ،‬ﺃﻓﻀﻞ ﻣﻦ ﻣﺘﻤﺘ‪‬ﻊ ﺳﺎﻗﻪ ﻣﻦ ﺃﺩﱏ ﺍﳊﻞ؟ ﻓﻜﻴﻒ ﺇﺫﺍ ‪‬ﺟﻌِﻞ ﺃﻓﻀﻞ ﻣﻦ ﻗﺎﺭﻥ‬ ‫ﱂ ‪‬ﻳ ‪‬‬ ‫ﺳﺎﻗﻪ ﻣﻦ ﺍﳌﻴﻘﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻭﺍﺿﺢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻞ ﻓﻴﻪ ﻣﻦ إﺣﺮاﻣﻪ‬ ‫ﻓﻲ ﻋﺬر ﻣَﻦ ﻗﺎل إﻧﻪ ج ﺣﺞ ﻣﺘﻤﺘﻌًﺎ ﺗﻤﺘﻌًﺎ ﺣ ﱠ‬

‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ‪‬ﺣ ‪‬ﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﺣ ﱠﻞ ﻓﻴﻪ ﻣﻦ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﰒ ﺃﺣﺮﻡ ﻳﻮ ‪‬ﻡ ﺍﻟﺘ‪‬ﺮﻭﻳ ِﺔ‬ ‫ﺼ ‪‬ﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺑﺎﳊ ‪‬ﺞ ﻣﻊ ‪‬ﺳﻮ‪‬ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻓﻌﺬﺭﻩ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺃﻧﻪ ﻗ ‪‬‬ ‫ﺱ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ‪،‬‬ ‫ﺺ ﰲ ﺍﻟﻌﺸﺮ ﻭﰱ ﻟﻔﻆ‪ :‬ﻭﺫﻟﻚ ﰲ ‪‬ﺣﺠ‪‬ﺘﻪ‪ .‬ﻭﻫﺬﺍ ﳑﺎ ﺃﻧﻜﺮﻩ ﺍﻟﻨﺎ ‪‬‬ ‫ﺸ ﹶﻘ ٍ‬ ‫ِﺑ ِﻤ ‪‬‬ ‫ﻭﻏﻠﱠﻄﻮﻩ ﻓﻴﻪ‪ ،‬ﻭﺃﺻﺎﺑﻪ ﻓﻴﻪ ﻣﺎ ﺃﺻﺎﺏ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ ﰲ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ‪ ،‬ﻓﺈﻥ ﺳﺎﺋﺮ‬ ‫ﺤﻞﱠ ﻣﻦ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﳌﺘﻌﺪ‪‬ﺩﺓ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ج ﱂ ‪‬ﻳ ِ‬ ‫ﺖ(‪،‬‬ ‫ﻯ َﻷ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬‬ ‫ﺇﺣﺮﺍﻣﻪ ﺇ ﱠﻻ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﻘﻮﻟﻪ‪) :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃﻥﱠ ﻣ‪‬ﻌ ‪‬ﻰ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺤ ‪‬ﺮ(‪ .‬ﻭﻫﺬﺍ ﺧ ‪‬ﱪ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﻼ‬ ‫ﻼ ﹸﺃ ِﺣﻞﱡ ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻯ ‪‬ﻭﹶﻗ ‪‬ﺮ‪‬ﻧﺖ‪ ‬ﹶﻓ ﹶ‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﻭﻗﻮﻟﻪ‪ِ) :‬ﺇﻧ‪‬ﻰ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﻳﺪﺧﻠﻪ ﺍﻟﻮﻫ ‪‬ﻢ ﻭﻻ ﺍﻟﻐﻠﻂﹸ‪ ،‬ﲞﻼﻑ ﺧﱪ ﻏﲑﻩ ﻋﻨﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺧﱪﹰﺍ ﳜﺎِﻟﻒ‪ ‬ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻋﻦ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺧﱪ ﻋﻨﻪ ﺑﻪ ﺍﳉ ‪‬ﻢ ﺍﻟﻐﻔﲑ‪ ،‬ﺃﻧﻪ ﱂ ﻳﺄﺧﺬ ﻣﻦ ﺷﻌﺮﻩ ﺷﻴﺌﺎﹰ‪ ،‬ﻻ ﺑﺘﻘﺼﲑ ﻭﻻ ﺣﻠﻖ‪ ،‬ﻭﺃﻧﻪ‬


‫‪٨٨‬‬ ‫ﳉﻌ‪‬ﺮﺍﻧﺔ‪،‬‬ ‫ﺼ ‪‬ﺮ ﻋﻦ ﺭﺃﺳﻪ ﰲ ﻋﻤﺮﺓ ﺍ ِ‬ ‫ﺑﻘﻰ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺣﱴ ‪‬ﺣﻠﹶﻖ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻟﻌﻞ ﻣﻌﺎﻭﻳﺔ ﻗ ‪‬‬ ‫ﻓﺈﻧﻪ ﻛﺎﻥ ﺣﻴﻨﺌﺬ ﻗﺪ ﺃﺳﻠﻢ‪ ،‬ﰒ ﻧﺴﻰ‪ ،‬ﻓﻈﻦ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﰲ ﺍﻟﻌﺸﺮ‪ ،‬ﻛﻤﺎ ﻧﺴﻰ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‬ ‫ﺃﻥ ﻋ‪ ‬ﻤ ‪‬ﺮﻩ‪ ‬ﻛﺎﻧﺖ ﻛﻠﱡﻬﺎ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪ ﹶﺓ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻧﺖ ]ﺇﺣﺪﺍﻫﻦ[ ﰲ ﺭﺟﺐ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ‬ ‫ﻣﻌﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻮﻫﻢ ﺟﺎﺋ ‪‬ﺰ ﻋﻠﻰ ﻣ‪‬ﻦ ﺳﻮﻯ ﺍﻟﺮﺳﻮﻝ ج‪ .‬ﻓﺈﺫﺍ ﻗﺎﻡ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﺻﺎﺭ ﻭﺍﺟﺒﹰﺎ‪.‬‬ ‫ﻕ ﻳﻮﻡ‬ ‫ﻼ‪‬‬ ‫ﺼ ‪‬ﺮ ﻋﻦ ﺭﺃﺳﻪ ﺑﻘﻴﺔ ﺷﻌﺮ ﱂ ﻳﻜﻦ ﺍﺳﺘﻮﻓﺎﻩ ﺍﳊ ﱠ‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻌﺎﻭﻳﺔ ﻟﻌﻠﻪ ﻗ ‪‬‬ ‫ﺍﻟﻨﺤﺮ‪ ،‬ﻓﺄﺧﺬﻩ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺍﳌﺮﻭﺓ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻣِﻦ ﻭﳘﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﳊﻼﱠﻕ ﻻ ﻳ‪‬ﺒﻘﻰ ﻏﻠﻄﹰﺎ ﺷﻌﺮﹰﺍ ﻳ‪‬ﻘﺼ‪‬ﺮ ﻣﻨﻪ‪ ،‬ﰒ ﻳ‪‬ﺒﻘﻰ ﻣﻨﻪ ﺑﻌﺪ ﺍﻟﺘﻘﺼﲑ ﺑﻘﻴﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻗﺪ‬ ‫ﻗﺴﻢ ﺷﻌﺮ ﺭﺃﺳﻪ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺄﺻﺎﺏ ﺃﺑﺎ ﻃﻠﺤﺔ ﺃﺣﺪ ﺍﻟﺸ‪‬ﻘﲔ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻗﺘﺴﻤﻮﺍ‬ ‫ﺸ ‪‬ﻖ ﺍﻵﺧﺮ‪ ،‬ﺍﻟﺸﻌﺮﺓ‪ ،‬ﻭﺍﻟﺸﻌﺮﺗﲔ‪ ،‬ﻭﺍﻟﺸﻌﺮﺍﺕ)‪ ،(١‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﱂ ﻳﺴ ‪‬ﻊ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭ ِﺓ‬ ‫ﺍﻟ ‪‬‬ ‫ﳊ ‪‬ﺞ‬ ‫ﻑ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻭﻻ ﺍﻋﺘﻤﺮ ﺑﻌﺪ ﺍ ﹶ‬ ‫ﺇﻻ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺳﻌﻴ‪‬ﻪ ﺍﻷﻭﻝ‪ ،‬ﱂ ﻳﺴ ‪‬ﻊ ﻋﻘﺐ ﻃﻮﺍ ِ‬ ‫ﺾ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺇﱃ ﻣﻌﺎﻭﻳﺔ ﻭﻗﻊ ﻓﻴﻪ ﻏﻠﻂ ﻭﺧﻄﺄ‪ ،‬ﺃﺧﻄﺄ ﻓﻴﻪ‬ ‫ﺤ ‪‬‬ ‫ﻗﻄﻌﺎﹰ‪ ،‬ﻓﻬﺬﺍ ﻭﻫﻢ ‪‬ﻣ ‪‬‬ ‫ﺍﳊﺴﻦ ﺍﺑﻦ ﻋﻠﻰ‪ ،‬ﻓﺠﻌﻠﻪ ﻋﻦ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻋﻦ ﻫﺸﺎﻡ ﺍﺑﻦ ﺣ‪‬ﺠﲑ‪،‬‬ ‫ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ)‪ ،(٢‬ﻭﻫﺸﺎﻡ‪ :‬ﺿﻌﻴﻒ‪.‬‬ ‫ﺕ ﻋﻦ ﺭﺃﺱ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺚ ﺍﻟﺬﻯ ﰲ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻗﺼ‪ ‬ﺮ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﺍﳊﺪﻳ ﹸ‬ ‫ﺱ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺕ ‪‬ﻋ ‪‬ﻦ ﺭ‪‬ﺃ ِ‬ ‫ﺸ ﹶﻘﺺٍ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﺰ ‪‬ﺩ ﻋﻠﻰ ‪‬ﻫﺬﹶﺍ‪ ،‬ﻭﺍﻟﺬﻯ ﻋﻨﺪ ﻣﺴﻠﻢ‪ :‬ﹶﻗﺼ‪ ‬ﺮ ‪‬‬ ‫ﲟ‪‬‬ ‫ﺺ ‪‬ﻋﻠﹶﻰ ﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ‪ .‬ﻭﻟﻴﺲ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﺸ ﹶﻘ ٍ‬ ‫ِﺑ ِﻤ ‪‬‬ ‫ﻭﺃﻣﺎ ﺭﻭﺍﻳ ﹸﺔ ﻣ‪‬ﻦ ﺭﻭﻯ‪) :‬ﰲ ﺃﻳﺎﻡ ﺍﻟﻌﺸﺮ( ﻓﻠﻴﺴﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻰ ﻣﻌﻠﻮﻟﺔ‪ ،‬ﺃﻭ‬ ‫ﻭﻫﻢ ﻣﻦ ﻣﻌﺎﻭﻳﺔ‪ .‬ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺭﺍﻭﻳﻬﺎ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻨﺎﺱ‬ ‫ﻳ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ ﻫﺬﺍ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ)‪ .(٣‬ﻭﺻﺪﻕ ﻗﻴﺲ‪ ،‬ﻓﻨﺤﻦ ﳓِﻠﻒ‪ ‬ﺑﺎﻟﻠﱠ ِﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﰲ‬ ‫ﺍﻟﻌﺸﺮ ﻗﻂﱡ‪.‬‬ ‫ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﻭﻫﻢ ﻣﻌﺎﻭﻳﺔ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺃﰉ ﺷﻴﺦ‬ ‫ﱮ ج ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﻛﺬﹶﺍ‪،‬‬ ‫ﱮ ج‪ :‬ﻫﻞ ﺗﻌﻠﻤ‪‬ﻮﻥ ﺃ ﱠﻥ ﺍﻟﻨ ‪‬‬ ‫ﺍﳍﹸﻨﺎﺋﻰ‪ ،‬ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ﻷﺻﺤﺎﺏ ﺍﻟﻨ ‪‬‬ ‫ﳊ ‪‬ﺞ‬ ‫ﺏ ‪‬ﺟﻠﹸﻮ ِﺩ ﺍﻟ‪‬ﻨﻤ‪‬ﻮﺭِ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌ‪‬ﻢ‪ .‬ﻗﺎﻝ‪ :‬ﹶﻓ‪‬ﺘ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃﻧ‪ ‬ﻪ ‪‬ﻧﻬ‪‬ﻰ ﹶﺃ ﹾﻥ ﻳ‪ ‬ﹾﻘ ‪‬ﺮ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹶ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﻛﹸﻮ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٣٢٦)(٣٢٥)(١٣٠٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٨٠٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٤٥/٥‬ﻭﺃﲪﺪ )‪.(٩٢/٤‬‬


‫‪٨٩‬‬ ‫ﺸ ‪‬ﻬﺪ‪‬‬ ‫ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ؟ ﻗﹶﺎﻟﻮﺍ‪ :‬ﹶﺃﻣ‪‬ﺎ ﻫ ِﺬﻩِ‪ ،‬ﹶﻓﻼﹶ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺃﹶﻣﺎ ﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨﻜﹸ ‪‬ﻢ ‪‬ﻧﺴِﻴﺘ‪‬ﻢ)‪ .(١‬ﻭﳓﻦ ‪‬ﻧ ‪‬‬ ‫ﺏ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﻨ ‪‬ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺫﻟﻚ ﻗﻂﱡ‪،‬‬ ‫ﺑﺎﻟﻠﱠ ِﻪ‪ :‬ﺇﻥ ﻫﺬﺍ ﻭﻫﻢ ﻣِﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺃﻭ ﻛﺬ ‪‬‬ ‫ﻼ ﻋﻦ ﺃﻥ ﻳﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﱠﺎﻅ ﺍﻷﻋﻼﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﺃﺑﻮ ﺷﻴﺦ ﺷﻴﺦ ﻻ ﻳ‪‬ﺤﺘﺞ ﺑﻪ‪ ،‬ﻓﻀ ﹰ‬ ‫ﺭﻭﻯ ﻋﻨﻪ ﻗﺘﺎﺩﺓ ﻭﳛﲕ ﺑﻦ ﺃﰉ ﻛﺜﲑ ﻭﺍﲰﻪ ﺧﻴﻮﺍﻥ ﺍﺑﻦ ﺧﻠﺪﺓ ﺑﺎﳋﺎﺀ ﺍﳌﻌﺠﻤﺔ ﻭﻫﻮ ﳎﻬﻮﻝ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﺞ ﻣﺘﻤﺘﻌًﺎ‬ ‫ﺣﱠ‬ ‫ﻓﻲ اﻟﺮد ﻋﻠﻰ ﻣَﻦ زﻋﻢ أﻧﻪ ج َ‬

‫ﺤﻞﱠ ﻣﻨﻪ ﻷﺟﻞ ‪‬ﺳﻮ‪‬ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﻛﻤﺎ ﻗﺎﻟﻪ ﺻﺎﺣﺐ‬ ‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺣ ‪‬ﺞ ﻣﺘﻤﺘ‪‬ﻌﹰﺎ ﲤﺘ‪‬ﻌﹰﺎ ﱂ ‪‬ﻳ ِ‬ ‫)ﺍﳌﻐﲎ( ﻭﻃﺎﺋﻔﺔ‪ ،‬ﻓﻌﺬﺭ‪‬ﻫﻢ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ‪ :‬ﲤﺘ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﻭﻗﻮﻝ ﺣﻔﺼﺔ‪:‬‬ ‫ﻣﺎ ﺷﺄﻥ ﺍﻟﻨﺎﺱ ﺣﻠﱡﻮﺍ ﻭﱂ ﺗ‪‬ﺤ ﱠﻞ ﻣﻦ ﻋﻤﺮﺗﻚ؟ ﻭﻗﻮﻝ ﺳﻌﺪ ﰲ ﺍﳌﺘﻌﺔ‪ :‬ﻗﺪ ﺻﻨﻌﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ‬ ‫ﳊ ‪‬ﺞ‪ :‬ﻫﻰ ﺣﻼﻝ؟ ﻓﻘﺎﻝ ﻟﻪ‬ ‫ج ﻭﺻﻨﻌﻨﺎﻫﺎ ﻣﻌﻪ‪ ،‬ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﳌﻦ ﺳﺄﻟﻪ ﻋﻦ ﻣﺘﻌﺔ ﺍ ﹶ‬ ‫ﺻ‪‬ﻨ ‪‬ﻌﻬ‪‬ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺖ ﺇﻥ ﻛﺎﻥ ﺃﰉ ‪‬ﻰ ﻋﻨﻬﺎ‪ ،‬ﻭ ‪‬‬ ‫ﺍﻟﺴﺎﺋ ﹸﻞ‪ :‬ﺇﻥ ﺃﺑﺎ ‪‬ﻙ ﻗﺪ ‪‬ﻰ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺭﺃﻳ ‪‬‬ ‫ج‪ ،‬ﺃﺃﻣ‪‬ﺮ ﺃﰉ ‪‬ﺗ‪‬ﺘِﺒﻊ‪ ،‬ﺃﻡ ﺃﻣ‪‬ﺮ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج؟ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺑﻞ ﺃﻣ ‪‬ﺮ ﺭﺳﻮﻝ ﺍﷲ ج‪ .‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺻ‪‬ﻨﻌ‪‬ﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج)‪.(٢‬‬ ‫ﻟﻘﺪ ‪‬‬ ‫ﻯ ﻣﻌﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻝ ﻫﺆﻻﺀ‪ :‬ﻭﻟﻮﻻ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ‬ﳊ ﱠﻞ ﻛﻤﺎ ﳛﻞﱡ ﺍﳌﺘﻤﺘ ‪‬ﻊ ﺍﻟﺬﻯ ﻻ ‪‬ﻫ ‪‬ﺪ ‪‬‬ ‫ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﺍﻟﻘﺎﺭ ﹸﻥ ﺇﳕﺎ‬ ‫ﺖ( ﻓﺄﺧﱪ ﺃﻥ ﺍﳌﺎﻧﻊ ﻟﻪ ﻣِﻦ ﺍﳊ ﱢﻞ ﺳﻮ ‪‬‬ ‫ﻯ َﻷ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬‬ ‫)ﻟﻮﻻ ﺃ ﱠﻥ ﻣ‪‬ﻌ ‪‬ﻰ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺪ ﻳ‪‬ﺴﻤ‪‬ﻮﻥ ﻫﺬﺍ ﺍﳌﺘﻤﺘ‪‬ﻊ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﻟِﻜﻮﻧﻪ‬ ‫ﳝﻨﻌﻪ ﻣﻦ ﺍﳊ ﱢﻞ ﺍﻟﻘِﺮﺍﻥﹸ ﻻ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﺃﺭﺑﺎ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻗﺒﻞ ﺍﻟﺘﺤﻠﻞ ﻣﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ِﺓ ﻭﻟﻜ ‪‬ﻦ ﺍﻟﻘِﺮﺍﻥ ﺍﳌﻌﺮﻭ ‪‬‬ ‫ﺃﺣﺮ‪‬ﻡ ﺑﺎ ﹶ‬ ‫ﻑ ﺃﻥ ﻳ‪‬ﺤﺮِﻡ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﺃﻭ‬ ‫ﻳ‪‬ﺤﺮ ِﻡ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﻳ‪‬ﺪ ِﺧ ﹶﻞ ﻋﻠﻴﻬﺎ ﺍﳊﹶﺞ ﻗﺒﻞ ﺍﻟﻄﻮﺍﻑ‪.‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺎﺭِﻥ ﻭﺍﳌﺘﻤﺘﻊ ﺍﻟﺴﺎﺋﻖ ﻣﻦ ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻣﻦ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎﺭﻥ‬ ‫ﳊ ‪‬ﺞ ﻗﺒﻞ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﺇﻣﺎ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺃﻭ ﰲ ﺃﺛﻨﺎﺋﻪ‪.‬‬ ‫ﻫﻮ ﺍﻟﺬﻯ ﻳ‪‬ﺤﺮِﻡ ﺑﺎ ﹶ‬ ‫ﺐ‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﺳﻌ ‪‬ﻰ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﻥ ﺃﺗﻰ ﺑﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﺇﻻ ﺳﻌﻰ ﻋﻘﻴ ‪‬‬ ‫ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻭﺍﳌﺘﻤﺘ ‪‬ﻊ ﻋﻠﻴﻪ ﺳﻌﻰ ﺛﺎ ٍﻥ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪ .‬ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﺃﻧﻪ‬ ‫ﻑ ﺍﻹﻓﺎﺿﺔ‪،‬‬ ‫ﺐ ﻃﻮﺍ ِ‬ ‫ﻳﻜﻔﻴﻪ ﺳﻌﻰ ﻭﺍﺣﺪ ﻛﺎﻟﻘﺎﺭﻥ‪ ،‬ﻭﺍﻟﻨﱮ ج ﱂ ﻳﺴ ‪‬ﻊ ﺳﻌﻴﹰﺎ ﺛﺎﻧﻴﹰﺎ ﻋﻘﻴ ‪‬‬ ‫ﻓﻜﻴﻒ ﻳﻜﻮ ﹸﻥ ﻣﺘﻤﺘﻌﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٩٤‬ﻭﺃﲪﺪ )‪.(٩٩ ،٩٥/٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٨٢٤‬‬


‫‪٩٠‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ ::‬ﻓﻌﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻳﻜﻮﻥ ﻣﺘﻤﺘﻌﺎﹰ‪ ،‬ﻭﻻ ﻳﺘﻮﺟﻪ ﺍﻹﻟﺰﺍﻡ‪ ،‬ﻭﳍﺎ ﻭﺟﻪ ﻗﻮﻯ‬ ‫ﻒ‬ ‫ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﱂ ﻳﻄ ِ‬ ‫ﺍﻟﻨﱮ ج‪ ،‬ﻭﻻ ﺃﺻﺤﺎﺑ ‪‬ﻪ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻃﻮﺍﻓﹶﻪ ﺍﻷﻭﻝ)‪ (١‬ﻫﺬﺍ‪ ،‬ﻣﻊ ﺃ ﱠﻥ‬ ‫ﺃﻛﺜﺮ‪‬ﻫﻢ ﻛﺎﻧ‪‬ﻮﺍ ﻣﺘﻤﺘ‪‬ﻌﲔ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺳﻔﻴﺎ ﹸﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺳﻠﻤ ﹶﺔ ﺑﻦ ﻛﹸﻬﻴﻞ ﻗﺎﻝ‪ :‬ﺣﻠﻒ‬ ‫ﺤﺠ‪‬ﻪ ﻭﻋ‪‬ﻤﺮﺗﻪ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ‪.‬‬ ‫ﻃﺎﻭﻭﺱ‪ :‬ﻣﺎ ﻃﺎﻑ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ِﻟ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﺍﻟﺬﻳﻦ ﻧﻈﺮﻭﺍ ﺃﻧﻪ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﺧﺎﺻﺎﹰ‪ ،‬ﻻ ﻳﻘﻮﻟﹸﻮﻥ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺑﻞ ﻳ‪‬ﻮﺟِﺒﻮﻥ‬ ‫ﻋﻠﻴﻪ ﺳ‪‬ﻌﻴﲔ‪ ،‬ﻭﺍﳌﻌﻠﻮ ‪‬ﻡ ﻣِﻦ ﺳ‪‬ـﻨ‪‬ﺘﻪ ج‪ ،‬ﺃﻧﻪ ﱂ ﻳﺴ ‪‬ﻊ ﺇﻻ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺃﻧﻪ ﻗﺮﻥ‪ ،‬ﻭﻗﺪﻡ ﻣﻜﺔ‪ ،‬ﻓﻄﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﱂ ﻳﺰﺩ‬ ‫ﺤ ‪‬ﺮ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﱂ ﳛِﻠ ‪‬ﻖ ﻭﻻ ﻗﺼ‪‬ﺮ‪ ،‬ﻭﻻ ‪‬ﺣﻞﱠ ﻣِﻦ ﺷﺊ ﺣﺮﻡ ﻣﻨﻪ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﻨ ‪‬‬ ‫ﻑ ﺍﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺑﻄﻮﺍﻓِﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻓﻌﻞ‬ ‫ﻭﺣﹶﻠﻖ ﺭﺃﺳﻪ‪ ،‬ﻭﺭﺃﻯ ﺃﻧﻪ ﻗﺪ ﻗﻀﻰ ﻃﻮﺍ ‪‬‬ ‫ﻑ ﺑﲔ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﷲ ج)‪ .(٢‬ﻭﻣﺮﺍﺩﻩ ﺑﻄﻮﺍﻓﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻯ ﻗﻀﻰ ﺑﻪ ‪‬ﺣﺠ‪‬ﻪ ﻭ ‪‬ﻋﻤ‪‬ﺮﺗﻪ‪ :‬ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺑﻼ ﺭﻳﺐ‪.‬‬ ‫ﱮ ج‪ ،‬ﺇﳕﺎ ﻃﺎﻑ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﻭﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ‪ :‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺠﻪ ﻭﻋ‪‬ﻤﺮﺗﻪ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺳﻌﻰ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﰒ ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻜﺔ‪ ،‬ﻓﻠﻢ ﻳﺴ ‪‬ﻊ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ‬ ‫ﳊ‪‬‬ ‫ﹶ‬ ‫ﺼ ‪‬ﺪ ِﺭ)‪ (٣‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﺣ ِﺪ ﺃﻣﺮﻳﻦ‪ ،‬ﻭﻻ ﺑ‪‬ﺪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻻ ﻳ‪‬ﻤﻜﻦ‬ ‫ﺍﻟ ‪‬‬ ‫ﲔ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺍﳌﺘﻤﺘﻊ ﻳﻜﻔﻴﻪ ﺳﻌ ‪‬ﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺐ ﻋﻠﻰ ﺍﳌﺘﻤﺘﻊ ﺳﻌﻴ ِ‬ ‫ﻣ‪‬ﻦ ﺃﻭﺟ ‪‬‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺗﻘﺪ‪‬ﻣﺖ ﰲ ﺑﻴﺎﻥ ﺃﻧﻪ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﺻﺮﳛ ﹲﺔ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﺪ‪‬ﻝ ﻋﻨﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ ﻓﻘﺪ ﺭﻭﻯ ﺷﻌﺒﺔﹸ‪ ،‬ﻋﻦ ﺣ‪‬ﻤﻴﺪ ﺑﻦ ﻫﻼﻝ‪ ،‬ﻋﻦ ﻣ‪‬ﻄﺮ‪‬ﻑ‪ ،‬ﻋﻦ ﻋِﻤﺮﺍﻥ ﺑﻦ‬ ‫ﱮ ج‪ ،‬ﻃﺎﻑ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺳﻌﻰ ﺳﻌﻴﲔ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ)‪ (٤‬ﻋﻦ ﺍﺑﻦ ﺻﺎﻋﺪ‪:‬‬ ‫ﺣ‪‬ﺼﲔ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻷﺯﺩﻯ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﺷﻌﺒﺔ‪ .‬ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺧﱪ ﻣﻌﻠﻮﻝ‬ ‫ﻭﻫﻮ ﻏﻠﻂ‪ .‬ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺣﺪ‪‬ﺙ ‪‬ﺬﺍ ﻣﻦ ﺣﻔﻈﻪ‪ ،‬ﻓﻮﻫﻢ ﰲ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪ .‬ﻭﺳﻴﺄﺗﻰ ﺇﻥ‬ ‫ﱮ ج ﻗﺮﻥ ﺑﲔ ﺍ ﹶ‬ ‫ﻣﺘﻨﻪ ﻭﺍﻟﺼﻮﺍﺏ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ‪ :‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٧٩‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٩٦/٣‬ﻭﻣﺴﻠﻢ )‪.(١٨٢)(١٢٣٠‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٩١/٢‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٦٤/٢‬‬


‫‪٩١‬‬ ‫ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠﻂ‪.‬‬ ‫ﻭﺃﻇﻦ ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ‪ ،‬ﺇﳕﺎ ﺫﻫﺐ ﺇﱃ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎﹰ‪،‬‬ ‫ﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻤﺘ ‪‬ﻊ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﺍﻟﻠﱠﻪ ﺳ‪‬ﺒﺤﺎﻧﻪ‬ ‫ﻷﻧﻪ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺪ ﻧ ‪‬‬ ‫ﺚ ﻗﺪ ﺟﺎﺀﺕ ﺑﺄﻧﻪ ﲤﺘﻊ‪ ،‬ﻭﺭﺃﻯ ﺃ‪‬ﺎ‬ ‫ﱂ ﻳﻜﻦ ﻟِﻴﺨﺘﺎ ‪‬ﺭ ﻟِﺮﺳﻮﻟﻪ ﺇﻻ ﺍﻷﻓﻀﻞﹶ‪ ،‬ﻭﺭﺃﻯ ﺍﻷﺣﺎﺩﻳ ﹶ‬ ‫ﺤﻞﱠ ﻣﻨﻪ‪،‬‬ ‫ﺤﻞﱠ‪ ،‬ﻓﺄﺧﺬ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻷﺭﺑﻊ ﺃﻧﻪ ﲤﺘﻊ ﲤﺘﻌﹰﺎ ﺧﺎﺻﹰﺎ ﱂ ‪‬ﻳ ِ‬ ‫ﺻﺮﳛ ﹲﺔ ﰲ ﺃﻧﻪ ﱂ ‪‬ﻳ ِ‬ ‫ﻚ‬ ‫ﱮ ج ﺣ ‪‬ﺞ ﻣﺘﻤﺘﻌﺎﹰ‪ ،‬ﻛﻴﻒ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻻ ﺃﺷ ‪‬‬ ‫ﻭﻟﻜﻦ ﺃﲪﺪ ﱂ ﻳ‪‬ﺮﺟﺢ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﻨ ‪‬‬ ‫ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﺎﺭ ﺍﻟﺘﻤﺘﻊ ﻟِﻜﻮﻧﻪ ﺁ ِﺧ ‪‬ﺮ ﺍﻷﻣﺮﻳﻦ ﻣِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﱠﺬﻯ ﺃﻣﺮ ﺑﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻳ‪‬ﻔﺴﺨ‪‬ﻮﺍ ‪‬ﺣﺠ‪‬ﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺄﺳ‪‬ﻒ ﻋﻠﻰ ﻓﻮﺗﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﻧﻘﻞ ﻋﻨﻪ ﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭﺯِﻯ‪ ،‬ﺃﻧﻪ ﺇﺫﺍ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻓﺎﻟﻘِﺮﺍﻥ ﺃﻓﻀﻞ‪ ،‬ﻓﻤِﻦ ﺃﺻﺤﺎﺑﻪ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺟ‪‬ﻌﻞ ﻫﺬﺍ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﻣِﻨﻬﻢ ﻣ‪‬ﻦ ﺟﻌﻞ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳ ﹰﺔ ﻭﺍﺣﺪﺓﹰ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪،‬‬ ‫ﺴ ‪‬ﻖ ﻓﺎﻟﺘﻤ‪‬ﺘﻊ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺷﻴﺨﻨﺎ‪ ،‬ﻭﻫﻰ ﺍﻟﱴ ﺗﻠﻴﻖ ﺑﺄﺻﻮ ِﻝ‬ ‫ﻓﺎﻟﻘِﺮﺍﻥ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﺇﻥ ﱂ ‪‬ﻳ ‪‬‬ ‫ﱮ ج ﱂ ﻳﺘﻤ ‪‬ﻦ ﺃﻧﻪ ﻛﺎﻥ ﺟﻌﻠﻬﺎ ‪‬ﻋﻤ‪‬ﺮ ﹲﺓ ﻣﻊ ﺳﻮﻗﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﺑﻞ ﻭ ‪‬ﺩ ﺃﻧﻪ ﻛﺎﻥ ﺟﻌﻠﻬﺎ‬ ‫ﺃﲪﺪ‪ ،‬ﻭﺍﻟﻨ ‪‬‬ ‫ﻯ‪.‬‬ ‫‪‬ﻋﻤ‪‬ﺮﺓ ﻭﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ ﺍﳍﺪ ‪‬‬ ‫ﺴﻮ‪‬ﻕ ﻭﻳﺘﻤ‪‬ﺘ ‪‬ﻊ ﻛﻤﺎ‬ ‫ﻕ ﻭ‪‬ﻳ ﹾﻘ ِﺮﻥﹶ‪ ،‬ﺃﻭ ﻳﺘﺮﻙ ﺍﻟ ‪‬‬ ‫ﻯ ﺍﻷﻣﺮﻳﻦ ﺃﻓﻀﻞﹸ‪ ،‬ﺃﻥ ﻳﺴﻮ ‪‬‬ ‫ﺑﻘﻰ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻓﺄ ‪‬‬ ‫ﱮ ج ﺃﻧﻪ ﻓﻌﻠﻪ‪.‬‬ ‫ﻭ ‪‬ﺩ ﺍﻟﻨ ‪‬‬ ‫ﻗﻴﻞ‪ :‬ﻗﺪ ﺗﻌﺎﺭﺽ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻣﺮﺍ ِﻥ‪.‬‬ ‫ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﺃﻧﻪ ج ﻗﺮﻥ ﻭﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟِﻴﺨﺘﺎﺭ ﻟﻪ ﺇﻻ ﺃﻓﻀ ﹶﻞ‬ ‫ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻭﻗﺪ ﺟﺎﺀﻩ ﺍﻟﻮﺣﻰ ﺑﻪ ﻣﻦ ﺭﺑﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺧ ‪‬ﲑ ﺍ ﹶﳍﺪ‪‬ﻯ ‪‬ﻫﺪ‪‬ﻳﻪ ج‪.‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠ‪‬ﺘﻬ‪‬ﺎ‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﺖ ﻣﻦ ﹶﺃﻣ‪‬ﺮﻯ ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮﺕ‪ ‬ﳌﹶﺎ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﻭﺍﻟﺜﺎﱏ ﻗﻮﻟﻪ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﺖ ﺍﻟﺬﻯ ﺗﻜﻠﻢ ﻓﻴﻪ ﻫﻮ ﻭﻗﺖ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻟﻜﺎﻥ‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ(‪ .‬ﻓﻬﺬﺍ ﻳﻘﺘﻀﻰ‪ ،‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﻗ ‪‬‬ ‫ﺃﺣﺮﻡ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﻭﱂ ‪‬ﻳﺴ‪‬ﻖ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻷﻥ ﺍﻟﺬﻯ ﺍﺳﺘﺪﺑﺮﻩ ﻫﻮ ﺍﻟﺬﻯ ﻓﻌﻠﻪ‪ ،‬ﻭﻣﻀﻰ ﻓﺼﺎﺭ ﺧﻠﻔﻪ‪،‬‬ ‫ﻼ ﳌﺎ‬ ‫ﻭﺍﻟﺬﻯ ﺍﺳﺘﻘﺒﻠﻪ ﻫﻮ ﺍﻟﺬﻯ ﱂ ﻳﻔﻌﻠﻪ ﺑﻌﺪ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻣﺎ ‪‬ﻣﻪ‪ ،‬ﻓﺒﻴ‪‬ﻦ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺴﺘﻘﺒ ﹰ‬ ‫ﺍﺳﺘﺪﺑﺮﻩ‪ ،‬ﻭﻫﻮ ﺍﻹﺣﺮﺍﻡ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺩﻭﻥ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﳜﺘﺎ ‪‬ﺭ ﺃﻥ ﻳﻨﺘ ِﻘ ﹶﻞ ﻋﻦ ﺍﻷﻓﻀﻞ‬ ‫ﺇﱃ ﺍﳌﻔﻀﻮﻝِ‪ ،‬ﺑﻞ ﺇﳕﺎ ﳜﺘﺎ ‪‬ﺭ ﺍﻷﻓﻀﻞﹶ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺁﺧِﺮ ﺍﻷﻣﺮﻳ ِﻦ ﻣﻨﻪ ﺗﺮﺟﻴ ‪‬ﺢ ﺍﻟﺘﻤﺘﻊ‪.‬‬ ‫ﻕ ﺃﻥ ﻳﻘﻮ ﹶﻝ‪ :‬ﻫﻮ ج ﱂ ‪‬ﻳ ﹸﻘ ﹾﻞ ﻫﺬﺍ‪ ،‬ﻷﺟﻞ ﺃﻥ ﺍﻟﺬﻯ ﻓﻌﻠﻪ‬ ‫ﻭﳌﻦ ﺭﺟ‪‬ﺢ ﺍﻟﻘِﺮﺍ ﹶﻥ ﻣﻊ ﺍﻟﺴ‪‬ﻮ ِ‬ ‫ﺤﻠﱡﻮﺍ ﻣﻦ ﺇﺣﺮﺍﻣﻬﻢ ﻣﻊ ﺑﻘﺎﺋﻪ ﻫﻮ‬ ‫ﻣﻔﻀﻮ ﹲﻝ ﻣﺮﺟ‪‬ﻮﺡ‪ ،‬ﺑﻞ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺷ ‪‬ﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺡ ﻭﻗﺒﻮﻝ ﻭﳏﺒﺔ‪ ،‬ﻭﻗﺪ ﻳﻨﺘﻘِﻞ‬ ‫‪‬ﻣﺤِﺮﻣﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﳜﺘﺎﺭ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻟِﻴﻔﻌﻠﻮﺍ ﻣﺎ ﺃﹸ ِﻣﺮ‪‬ﻭﺍ ﺑﻪ ﻣﻊ ﺍﻧﺸﺮﺍ ٍ‬


‫‪٩٢‬‬ ‫ﻋﻦ ﺍﻷﻓﻀﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ‪) :‬ﹶﻟ ‪‬ﻮ ﹶﻻ‬ ‫ﻀﺖ‪ ‬ﺍﻟﻜﱠ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﺖ‪ ‬ﳍﹶﺎ ﺑ‪‬ﺎ‪‬ﺑ‪‬ﻴ ِﻦ()‪ (١‬ﻓﻬﺬﺍ ﺗﺮ ‪‬ﻙ ﻣﺎ ﻫﻮ‬ ‫ﻚ ‪‬ﺣﺪِﻳﺜﹸﻮ ‪‬ﻋ ‪‬ﻬ ٍﺪ ‪‬ﺑﺠ‪‬ﺎ ِﻫﻠﱠﻴ ٍﺔ ﹶﻟ‪‬ﻨ ﹶﻘ ‪‬‬ ‫ﺃ ﱠﻥ ﻗﹶﻮ ‪‬ﻣ ِ‬ ‫ﺍﻷﻭﱃ ﻷﺟﻞ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻓﺼﺎﺭ ﻫﺬﺍ ﻫﻮ ﺍ َﻷﻭ‪‬ﱃ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﺧﺘﻴﺎﺭ‪‬ﻩ‬ ‫ﻟﻠﻤ‪‬ﺘﻌﺔ ﺑﻼ ‪‬ﻫﺪ‪‬ﻯ‪ .‬ﻭﰱ ﻫﺬﺍ ﲨﻊ ﺑﲔ ﻣﺎ ﻓﻌﻠﻪ ﻭﺑﲔ ﻣﺎ ﻭﺩ‪‬ﻩ ﻭﲤﻨ‪‬ﺎﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ‬ ‫ﲨﻊ ﻟﻪ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺃﺣﺪ‪‬ﳘﺎ ﺑﻔﻌﻠﻪ ﻟﻪ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺑﺘﻤﻨ‪‬ﻴﻪ ﻭﻭﺩ‪‬ﻩ ﻟﻪ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺃﺟ ‪‬ﺮ ﻣﺎ ﻓﻌﻠﻪ‪،‬‬ ‫ﻚ ﻳﺘﺨﱠﻠﻠﹸﻪ ﺍﻟﺘ‪‬ﺤﻠ ﹸﻞ ﻭﱂ ‪‬ﻳ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻭﺃﺟ ‪‬ﺮ ﻣﺎ ﻧﻮﺍﻩ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻭﲤﻨ‪‬ﺎﻩ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ‪‬ﻧ ‪‬‬ ‫ﻯ‬ ‫ﺴ ‪‬ﻖ ﻓﻴﻪ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﻚ ﺃﻓﻀﻞ‬ ‫ﺴ ‪‬‬ ‫ﻚ ﱂ ﻳﺘﺨﱠﻠﻠﻪ ﲢﻠﱡﻞ‪ ،‬ﻭﻗﺪ ﺳﺎﻕ ﻓﻴﻪ ﻣﺎﺋ ﹶﺔ ‪‬ﺑﺪ‪‬ﻧﺔٍ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ‪‬ﻧ ‪‬‬ ‫ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﻧ‪‬ﺴ‪ٍ ‬‬ ‫ﰲ ﺣﻘﻪ ﻣﻦ ‪‬ﻧﺴ‪‬ﻚ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﻟﻪ‪ ،‬ﻭﺃﺗﺎﻩ ﺑﻪ ﺍﻟﻮﺣ ‪‬ﻰ ﻣﻦ ﺭﺑﻪ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺍﻟﺘﻤﺘﻊ ﻭﺇﻥ ﲣﻠﻠﻪ ﲢﻠﻞ‪ ،‬ﻟﻜﻦ ﻗﺪ ﺗﻜ ‪‬ﺮ ‪‬ﺭ ﻓﻴﻪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺇﻧﺸﺎﺅﻩ ﻋﺒﺎﺩﺓ ﳏﺒﻮﺑﺔ‬ ‫ﻟﻠﺮﺏ‪ ،‬ﻭﺍﻟﻘِﺮﺍﻥ ﻻ ﻳﺘﻜﺮﺭ ﻓﻴﻪ ﺍﻹﺣﺮﺍﻡ؟‬ ‫ﻗﻴﻞ‪ :‬ﰲ ﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮ ﺍﻟﻠﱠﻪ ﺑﺴﻮﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﺎ ﻟﻴﺲ‬ ‫ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﻻ ﻣﻘﺎﺑﻞ ﻟﻪ‬ ‫ﰲ ﳎﺮﺩ ﺗﻜﺮﺭ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﰒ ﺇﻥ ﺍﺳﺘﺪﺍﻣﺘﻪ ﻗﺎﺋﻤ ﹲﺔ ﻣﻘﺎﻡ ﺗﻜﺮ‪‬ﺭﻩ‪ ،‬ﻭﺳﻮ ‪‬‬ ‫ﻳﻘﻮ ‪‬ﻡ ﻣﻘﺎﻣﻪ‪.‬‬ ‫ﺤﻞﱡ ﻣﻨﻪ‪ ،‬ﰒ ‪‬ﻳﺤِﺮ ‪‬ﻡ ﺑﺎﳊﺞ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺄﻳ‪‬ﻤﺎ ﺃﻓﻀﻞﹸ‪ ،‬ﺇﻓﺮﺍﺩ ﻳﺄﺗﻰ ﻋﻘﻴﺒ‪‬ﻪ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺃﻭ ﲤﺘﻊ ‪‬ﻳ ِ‬ ‫ﻋﻘﻴﺒ‪‬ﻪ؟‬ ‫ﻚ ﺍﻟﺬﻯ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﻷﻓﻀﻞ‬ ‫ﻗﻴﻞ‪ :‬ﻣﻌﺎﺫ ﺍﻟﻠﱠﻪ ﺃﻥ ﻧﻈﻦ ﺃﻥ ‪‬ﻧﺴ‪‬ﻜﹰﺎ ﻗﻂﱡ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟ‪‬ﻨﺴ‪ِ ‬‬ ‫ﺍﳋﻠﻖ‪ ،‬ﻭﺳﺎﺩﺍﺕ ﺍ ُﻷﻣ‪‬ﺔ‪ ،‬ﻭﺃﻥ ﻧﻘﻮﻝ ﰲ ‪‬ﻧﺴ‪‬ﻚ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ‪‬ﺣﺠ‪‬ﻮﺍ ﻣﻌﻪ‪ ،‬ﺑﻞ ﻭﻻ ﻏﲑ‪‬ﻫﻢ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺇﻧﻪ ﺃﻓﻀ ﹸﻞ ﳑﺎ ﻓﻌﻠﻮﻩ ﺑﺄﻣﺮﻩ‪،‬‬ ‫ﺕ ﺍﻟﻠﱠﻪ‬ ‫ﳊ ‪‬ﺞ ﺍﻟﺬﻯ ﺣﺠ‪‬ﻪ ﺍﻟﻨﱮ ﺻﻠﻮﺍ ‪‬‬ ‫ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺣ‪‬ﺞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﺍ ﹶ‬ ‫ﻀﻞﹸ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﳍﻢ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﻔﺴﺦ ﻣﺎ ﻋﺪﺍﻩ ﻣﻦ ﺍﻷﻧﺴﺎﻙ ﺇﻟﻴﻪ‪ ،‬ﻭﻭ ‪‬ﺩ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺃﹸ ِﻣ ‪‬ﺮ ﺑﻪ ﺃ ﹾﻓ ‪‬‬ ‫ﻯ‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻓﻌﻠﻪ‪ ،‬ﻻ ‪‬ﺣ ‪‬ﺞ ﻗﻂﱡ ﺃﻛﻤ ﹸﻞ ﻣﻦ ﻫﺬﺍ‪ .‬ﻭﻫﺬﺍ ﻭﺇﻥ ﺻﺢ ﻋﻨﻪ ﺍﻷﻣﺮ ﳌﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺑﺎﻟﻘِﺮﺍﻥ‪ ،‬ﻭﳌﻦ ﱂ ﻳﺴ ‪‬ﻖ ﺑﺎﻟﺘﻤﺘﻊ‪ ،‬ﻓﻔﻰ ﺟﻮﺍ ِﺯ ﺧِﻼﻓﻪ ﻧﻈﺮ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺣﺸ‪‬ﻚ ِﻗﻠﱠﺔﹸ ﺍﻟﻘﺎﺋﻠﲔ‬ ‫ﺑﻮﺟﻮﺏ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻓﻴﻬﻢ ﺍﻟﺒﺤ ‪‬ﺮ ﺍﻟﺬﻯ ﻻ ‪‬ﻳ‪‬ﻨ ِﺰﻑ‪ ‬ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﲨﺎﻋ ﹰﺔ ﻣﻦ ﺃﻫﻞ‬ ‫ﳊ ﹶﻜﻢ‪ ‬ﺑﲔ ﺍﻟﻨﺎﺱ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬ ‫ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﻫﻰ ﺍ ﹶ‬ ‫ﻓﺼﻞ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٥٢ ،٣٥١/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٣٣٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢١٦/٥‬‬


‫‪٩٣‬‬ ‫ﻓﻲ ﻋﺬر ﻣَﻦ ﻗﺎل إﻧﻪ ج ﺣﺞ ﻗﺎرﻧًﺎ ﻗِﺮاﻧ ًﺎ ﻃﺎف ﻟﻪ ﻃﻮاﻓﻴﻦ‪ ،‬وﺳﻌﻰ ﻟﻪ ﺳﻌﻴﻴﻦ‬

‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ‪‬ﺣ ‪‬ﺞ ﻗﺎﺭِﻧﹰﺎ ﻗِﺮﺍﻧﹰﺎ ﻃﺎﻑ ﻟﻪ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺳﻌﻰ ﻟﻪ ﺳﻌﻴﲔ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻪ‬ ‫ﻛﺜﲑ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻓ ‪‬ﻌ ﹾﺬﺭ‪‬ﻩ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﻦ ﺣﺪﻳﺚ ﳎﺎﻫﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ‬ ‫ﲨﻊ ﺑﲔ ‪‬ﺣ ‪‬ﺞ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ ﻣﻌﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺳﺒﻴﻠﻬﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻃﺎﻑ ﳍﻤﺎ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺳﻌﻰ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺻﻨﻊ ﻛﻤﺎ ﺻﻨﻌﺖ)‪.(١‬‬ ‫ﳍﻤﺎ ﺳﻌﻴﲔ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﺭﺃﻳ ‪‬‬ ‫ﻑ ﳍﻤﺎ ﻃﻮﺍﻓﲔ‪ ،‬ﻭ ‪‬ﺳﻌ‪‬ﻰ ﳍﻤﺎ‬ ‫ﻭﻋﻦ ﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪ ،‬ﺃﻧﻪ ﲨﻊ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻃﺎ ‪‬‬ ‫)‪(٢‬‬ ‫ﺖ ‪.‬‬ ‫ﺳﻌﻴﲔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺻﻨ ‪‬ﻊ ﻛﻤﺎ ﺻﻨﻌ ‪‬‬ ‫ﻭﻋﻦ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﻓﻄﺎﻑ ﻃﻮﺍﹶﻓ‪‬ﻴﻦِ‪ ،‬ﻭﺳﻌﻰ‬ ‫ﺳﻌﻴﲔ)‪.(٣‬‬ ‫ﳊﺠ‪‬ﺘﻪ ﻭﻋ‪‬ﻤﺮﺗﻪ‬ ‫ﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶ‬ ‫ﻭﻋﻦ ﻋﻠﻘﻤﺔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﻃﺎ ‪‬‬ ‫)‪(٤‬‬ ‫ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺳﻌﻰ ﺳﻌﻴﲔ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﻠﻰ‪ ،‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪.‬‬ ‫ﱮ ج ﻃﺎﻑ ﻃﻮﺍﹶﻓ‪‬ﻴﻦِ‪ ،‬ﻭﺳﻌﻰ ﺳﻌﻴﲔ)‪.(٥‬‬ ‫ﻭﻋﻦ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺣ‪‬ﺼﲔ‪ :‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺼ ‪‬ﺢ ﻣﻨﻬﺎ‬ ‫ﺚ ﺻﺤﻴﺤﺔﹰ‪ ،‬ﺑﻞ ﻻ ‪‬ﻳ ِ‬ ‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ ﺍﻟﻌﺬﺭ‪ ،‬ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﺣﺮﻑ ﻭﺍﺣﺪ‪.‬‬ ‫ﺃﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻔﻴﻪ ﺍﳊﺴﻦ ﺑﻦ ﻋ‪‬ﻤﺎﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ :‬ﱂ ﻳﺮﻭﻩ ﻋﻦ ﺍﳊﻜﻢ‬ ‫ﻏ ‪‬ﲑ ﺍﳊﺴﻦ ﺑﻦ ﻋ‪‬ﻤﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﺚ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻷﻭﻝ‪ ،‬ﻓﲑﻭﻳﻪ ﺣﻔﺺ ﺑﻦ ﺃﰉ ﺩﺍﻭﺩ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﻭﻣﺴﻠﻢ‪ :‬ﺣﻔﺺ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺮﺍﺵ‪ :‬ﻫﻮ ﻛﺬﱠﺍﺏ ﻳﻀﻊ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻓﻴﻪ‬ ‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﻟﻴﻠﻰ‪ ،‬ﺿﻌﻴﻒ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺜﻪ ﺍﻟﺜﺎﱏ‪ :‬ﻓﲑﻭﻳﻪ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻰ‪ ،‬ﺣﺪﺛﲎ‬ ‫ﺃﰉ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ :‬ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺒﺎﺭﻙ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٥٨/٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٦٣/٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٦٣/٢‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٦٤/٢‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٦٤/٢‬‬


‫‪٩٤‬‬ ‫ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﻠﻘﻤﺔ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﲑﻭﻳﻪ ﺃﺑﻮ ﺑﺮﺩﺓ ﻋﻤﺮﻭ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻋﻦ ﲪﺎﺩ ﻋﻦ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻦ ﻋﻠﻘﻤﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ :‬ﻭﺃﺑﻮ ﺑﺮﺩﺓ ﺿﻌﻴﻒ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺩﻭﻧﻪ ﰲ ﺍﻹﺳﻨﺎﺩ ﺿﻌﻔﺎﺀ‪..‬‬ ‫ﺍﻧﺘﻬﻰ‪ .‬ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﺑﺎﻥ‪ ،‬ﻗﺎﻝ ﳛﲕ‪ :‬ﻫﻮ ﻛﺬﱠﺍﺏ ﺧﺒﻴﺚ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﺯﻯ ﻭﺍﻟﻨﺴﺎﺋﻰ‪:‬‬ ‫ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻂ ﻓﻴﻪ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻷﺯﺩﻯ‪ ،‬ﻭﺣﺪ‪‬ﺙ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﻓﻬﻮ ﳑﺎ ﹶﻏِﻠ ﹶ‬ ‫ﺑﻪ ﻣﻦ ﺣﻔﻈﻪ‪ ،‬ﻓﻮﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺣﺪ‪‬ﺙ ﺑﻪ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﻣِﺮﺍﺭﺍﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺭﺟﻊ ﻋﻦ ﺫﻛﺮ‬ ‫ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻰ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻯ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺍﻟﺪﺭﺍﻭﺭﺩﻯ‪ ،‬ﻋﻦ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج‪:‬‬ ‫ﻑ ﻭﺍ ِﺣ ‪‬ﺪ(‪ .‬ﻭﻟﻔﻆ ﺍﻟﺘﺮﻣﺬﻯ‪ ) :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ‬ ‫ﺠِﺘ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮِﺗﻪِ‪ ،‬ﹶﺃ ‪‬ﺟ ‪‬ﺰﹶﺃﻩ‪ ‬ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﻃﹶﻮﺍ ‪‬‬ ‫) ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮ ﹶﻥ ﺑﲔ ‪‬ﺣ ‪‬‬ ‫)‪(١‬‬ ‫ﺤﻞﱠ ﻣِﻨﻬﻤﺎ ﺟ‪‬ﻤﻴﻌﹰﺎ( ‪.‬‬ ‫ﻑ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﻰ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﻋﻨﻬﻤﺎ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﺟ ‪‬ﺰﹶﺃﻩ‪ ‬ﻃﹶﻮﺍ ‪‬‬ ‫ﺑﺎ ﹶ‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ‪‬ﻣ ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﻯ ﹶﻓ ﹾﻠﻴ‪‬ﻬ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﺄﻫﻠﻠﻨﺎ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪ ‪‬‬ ‫ﰲ ‪‬ﺣ ‪‬‬ ‫ﺤ ﹼﻞ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺤ ﱠﻞ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻤِﻴﻌﺎﹰ‪ ،‬ﻓﻄﺎﻑ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻠﱡﻮﺍ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓِ‪ ،‬ﹸﺛﻢ‪ ‬ﺣﻠﱡﻮﺍ‪ ،‬ﰒ ﻃﹶﺎﻓﹸﻮﺍ ﹶﻃﻮ‪‬ﺍﻓﹰﺎ‬ ‫ﻻ ‪‬ﻳ ِ‬ ‫ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺃ ﹾﻥ ‪‬ﺭ ‪‬ﺟﻌ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ِﻣﻨ‪‬ﻰ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﻓﺈ‪‬ﻧﻤ‪‬ﺎ ﻃﹶﺎﻓﹸﻮﺍ ﹶﻃﻮ‪‬ﺍﹶﻓﹰﺎ‬ ‫ﻭﺍﺣِﺪﹰﺍ()‪.(٢‬‬ ‫ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭﺓِ‪،‬‬ ‫ﺖ ﻭﺑِﺎﻟ ‪‬‬ ‫ﻚ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻭﺻ ‪‬ﺢ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻟِﻌﺎﺋِﺸﺔ‪) :‬ﺇ ﱠﻥ ﻃﻮﺍﹶﻓ ِ‬ ‫ﻚ()‪.(٣‬‬ ‫ﻚ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﳊ‪‬‬ ‫ﻚ ﹶ‬ ‫‪‬ﻳ ﹾﻜﻔِﻴ ِ‬ ‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺃﰉ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﳊﺠ‪‬ﻪ ﻭﻋ‪‬ﻤﺮﺗﻪ)‪ .(٤‬ﻭﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﺃﺣﺪ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﺍﺣﺘﺞ ﺑﻪ‬ ‫ﻃﺎﻑ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣِﺪﹰﺍ ﹶ‬ ‫ﻣﺴﻠﻢ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ‪ .‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﱂ ﻳ‪‬ﺘﻜﻠﻢ ﻓﻴﻪ ﺑﻀﻌﻒ ﻭﻻ ﺟﺮﺡ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٥٣٥٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٤٨‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٩٩٣‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٦٢/٢‬‬


‫‪٩٥‬‬ ‫ﻚ ‪‬ﺷﻜﹶﺎ ﹲﺓ ﻇﹶﺎ ِﻫ ‪‬ﺮ ﻋﻨﻪ ﻋ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ‬ ‫ﺚ ﺍﻟﺸﻔﻌﺔ‪ ،‬ﻭِﺗ ﹾﻠ ‪‬‬ ‫ﻭﺇﳕﺎ ﺃﹸﻧﻜﺮ ﻋﻠﻴﻪ ﺣﺪﻳ ﹸ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻗﹶﺮ ﹶﻥ ﺑﲔ ﺍﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ‪،‬‬ ‫ﻭﻃﺎﻑ ﳍﻤﺎ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ)‪ (١‬ﻭﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ‬ ‫ﺳﻔﻴﺎﻥ‪ ،‬ﻭﺷﻌﺒﺔ‪ ،‬ﻭﺍﺑﻦ ﳕﲑ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻭﺍﳋﻠﻖ ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺜﻮﺭﻯ‪ :‬ﻭﻣﺎ ﺑﻘ ‪‬ﻰ ﺃﺣﺪ‬ ‫ﺝ ﻣﻦ ﺭﺃﺳﻪ ﻣﻨﻪ‪ ،‬ﻭﻋﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻭﻗ ﱠﻞ ﻣﻦ ‪‬ﺳِﻠ ‪‬ﻢ ﻣﻨﻪ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ‪:‬‬ ‫ﻑ ﲟﺎ ﳜ ‪‬ﺮ ‪‬‬ ‫ﺃﻋﺮ ‪‬‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﳊﻔﺎﻅِ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ‪ ،‬ﻭﻫﻮ ﺻﺪﻭﻕ ﻳﺪﻟﺲ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪:‬‬ ‫ﺏ ﰲ ﺻﺪﻗﻪ ﻭﺣﻔﻈﻪ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻣﻦ‬ ‫ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ‪ ،‬ﻓﻬﻮ ﺻﺎﺩﻕ ﻻ ﻧﺮﺗﺎ ‪‬‬ ‫ﺣﺪﻳﺚ ﻟﻴﺚ ﺑﻦ ﺃﰉ ﺳﻠﻴﻢ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﻋﻄﺎﺀ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻋﻦ ﺟﺎﺑﺮٍ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ‬ ‫ﻒ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ‬ ‫ﱮ ج ﱂ ‪‬ﻳ ﹸﻄ ‪‬‬ ‫ﻋﻤﺮ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻭﺍﺣِﺪﹰﺍ ﻟ ‪‬ﻌﻤ‪‬ﺮ‪‬ﻢ ﻭﺣ‪‬ﺠﻬﻢ)‪ .(٢‬ﻭﻟﻴﺚ ﺑﻦ ﺃﰉ ﺳﻠﻴﻢ‪ ،‬ﺍﺣﺘﺞ ﺑﻪ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‪،‬‬ ‫ﺐ‬ ‫ﻭﺍﺳﺘﺸﻬﺪ ﺑﻪ ﻣﺴﻠﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻣﻌﲔ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﹸﻄﲎ‪ :‬ﻛﺎﻥ ﺻﺎﺣ ‪‬‬ ‫ﺳ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ﺍﳉﻤ ‪‬ﻊ ﺑﲔ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺱ ﻭﳎﺎﻫﺪ ﻓﺤﺴﺐ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ‬ ‫ﺍﻟﻮﺍﺭﺙ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﻭﻋﻴﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﻣﻀﻄﺮِﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻜﻦ ﺣﺪ‪‬ﺙ ﻋﻨﻪ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺿﻌ‪‬ﻔﻪ ﺍﻟﻨﺴﺎﺋﻰ‪ ،‬ﻭﳛﲕ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺣﺪﻳﺜﻪ ﺣﺴﻦ‪ .‬ﻭﺇﻥ ﱂ ﻳﺒﻠﻎ ﺭﺗﺒﺔ‬ ‫ﺍﻟﺼﺤﺔ‪.‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﺩﺧﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻋﺎﺋﺸﺔ‪ ،‬ﰒ ﻭﺟﺪ‪‬ﻫﺎ‬ ‫ﻒ‬ ‫ﻀﺖ‪ ‬ﻭﻗﺪ ‪‬ﺣﻞﱠ ﺍﻟﻨﺎﺱ ﻭﱂ ﹶﺃ ِﺣﻞﱠ ﻭﱂ ﺃ ﹸﻃ ‪‬‬ ‫ﻚ(؟ ﻓﻘﺎﻟﺖ‪ :‬ﻗﺪ ِﺣ ‪‬‬ ‫ﺗﺒﻜﻰ ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﻣﺎ ‪‬ﻳ‪‬ﺒﻜِﻴ ِ‬ ‫ﺑﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍ ﹾﻏ‪‬ﺘﺴِﻠﻰ ﹸﺛﻢ‪ ‬ﺃﻫﻠﱢﻰ( ﻓﻔﻌﻠﺖ‪ ،‬ﰒ ﻭﻗﻔﺖ ﺍﳌﻮﺍِﻗ ‪‬‬ ‫ﻒ ﺣﱴ ﺇﺫﺍ ﻃﻬ‪‬ﺮﺕ‪ ،‬ﻃﺎﻓﺖ‬ ‫ﻚ ‪‬ﺟﻤِﻴﻌﹰﺎ()‪.(٣‬‬ ‫ﻚ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬ ‫ﺑﺎﻟﻜﻌﺒﺔ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭﺓِ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﹶﻗ ‪‬ﺪ ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﹸﻣﻮﺭ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻗﺎﺭﻧﺔ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻳﻜﻔﻴﻪ‬ ‫ﻑ ﻭﺍﺣ ‪‬ﺪ ﻭﺳﻌ ‪‬ﻰ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎ ُﺀ ﺗِﻠﻚ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ِﺓ ﺍﻟﱴ ﺣﺎﺿﺖ‬ ‫ﻃﻮﺍ ‪‬‬ ‫ﻓﻴﻬﺎ‪ ،‬ﰒ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﳊﺞ‪ ،‬ﻭﺃ‪‬ﺎ ‪‬ﺗ ‪‬ﺮﻓﹸﺾ ﺇﺣﺮﺍﻡ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﲝﻴﻀﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺭﻓﻀﺖ ﺃﻋﻤﺎﳍﺎ‬ ‫ﻭﺍﻻﻗﺘﺼﺎ ‪‬ﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﺎﺋﺸﺔ ﻟﹶﻢ ‪‬ﺗ ﹸﻄ ‪‬‬ ‫ﻒ ﺇﻻ ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺘ‪‬ﻌﺮﻳﻒِ‪،‬‬ ‫ﻑ ﺍﻟﻘﹸﺪﻭﻡ‪ ،‬ﺑﻞ ﱂ ‪‬ﺗ ﹸﻄ ‪‬‬ ‫ﻒ ﺃﻭ ﹰﻻ ﻃﻮﺍ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٩٤٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٥٨/٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٠٣ ،٤٠٢/٣‬‬


‫‪٩٦‬‬ ‫ﻑ ﺍﻹﻓﺎﺿﺔ ﻭﺍﻟﺴﻌ ‪‬ﻰ ﺑﻌ ‪‬ﺪ ﻳﻜﻔﻰ ﺍﻟﻘﺎ ِﺭﻥﹶ‪ ،‬ﻓﻸﻥ ﻳﻜﻔﻴﻪ‬ ‫ﻭﺳﻌﺖ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻃﻮﺍ ‪‬‬ ‫ﻑ ﺍﻟﻘﺪﻭﻡ ﻣﻊ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻭﺳﻌﻰ ﻭﺍﺣﺪ ﻣﻊ ﺃﺣﺪﳘﺎ ﺑﻄﺮﻳﻖ ﺍ َﻷﻭ‪‬ﱃ‪ ،‬ﻟﻜﻦ ﻋﺎﺋﺸﺔ‬ ‫ﻃﻮﺍ ‪‬‬ ‫ﻑ‬ ‫ﺠﺔﹰ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﻳﺘﻌﺬﱠﺭ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﺗﻌﺬﱠﺭ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻮﺍﻑ ﺍﻷﻭﻝ‪ ،‬ﻓﺼﺎﺭﺕ ﻗﺼ‪‬ﺘﻬﺎ ‪‬ﺣ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻋﻠﻰ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﺗﺼ ‪‬ﲑ ﻗﺎﺭﻧﺔﹰ‪ ،‬ﻭﻳﻜﻔﻴﻬﺎ ﳍﻤﺎ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﺗﻔﻌ ﹸﻞ ﻛﻤﺎ ﻓﻌﻠﺖ ﻋﺎﺋﺸﺔ‪ ،‬ﺗ‪‬ﺪ ِﺧﻞﹸ ﺍ ﹶ‬ ‫ﻑ ﺍﻹﻓﺎﺿﺔ ﻭﺍﻟﺴﻌ ‪‬ﻰ ﻋﻘﻴﺒﻪ‪.‬‬ ‫ﻃﻮﺍ ‪‬‬ ‫ﻒ ﻃﹶﻮﺍﻓﲔِ‪ ،‬ﻭﻻ ﺳﻌﻰ ﺳﻌﻴﲔ‬ ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻭﳑﺎ ﻳﺒﲔ ﺃﻧﻪ ج ﱂ ‪‬ﻳ ﹸﻄ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﺈﳕﺎ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ‬ ‫ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﲨﻌﻮﺍ ﺍ ﹶ‬ ‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﻗﻮﻝ ﺟﺎﺑﺮ‪ :‬ﱂ ﻳﻄﻒ ﺍﻟﻨﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪،‬‬ ‫ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ ‪‬ﻋ ‪‬ﻦ‬ ‫ﻚ ﺑﺎﻟ ‪‬‬ ‫ﻚ ﻃﹶﻮﺍﻓﹸ ِ‬ ‫ﺠﺰِﺉ ‪‬ﻋ‪‬ﻨ ِ‬ ‫ﻃﻮﺍﻓﻪ ﺍﻷﻭﻝ( )ﺭﻭﺍﻩ ﻣﺴﻠﻢ( ﻭﻟﻪ ﻟﻌﺎﺋﺸﺔ‪) :‬ﻳ ‪‬‬ ‫ﺖ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬ ‫ﻚ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻚ( )ﺭﻭﺍﻩ ﻣﺴﻠﻢ( ﻭﻗﻮﻟﻪ ﳍﺎ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﺩﺍﻭﺩ‪) :‬ﻃﹶﻮﺍﻓﹸ ِ‬ ‫ﻚ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫‪‬ﺣ ‪‬‬ ‫ﻚ ﲨﻴﻌﹰﺎ(‪ .‬ﻭﻗﻮﻟﻪ ﳍﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﳌﺎ‬ ‫ﻚ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﳊ‪‬‬ ‫ﻚ ﹶ‬ ‫ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ ‪‬ﻳ ﹾﻜﻔِﻴ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﻚ ﲨﻴﻌﹰﺎ( ﻗﺎﻝ‪:‬‬ ‫ﻚ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬ ‫ﻃﺎﻓﺖ ﺑﺎﻟﻜﻌﺒﺔ ﻭﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪) :‬ﻗﺪ ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﺣﺠ ﹶﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﹸﻛﻠﱡﻬﻢ ﻧﻘﻠﻮﺍ ﺃ‪‬ﻢ ﳌﺎ ﻃﺎﻓﻮﺍ ﺑﺎﻟﺒﻴﺖ ﻭﺑﲔ‬ ‫ﺤﺮِ‪ ،‬ﻭﱂ‬ ‫ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﺃﻣﺮﻫﻢ ﺑﺎﻟﺘﺤﻠﻴ ِﻞ ﺇﻻ ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ .‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﺤﻞﱡ ﺇﻻ ﻳﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪‬ﻳ‪‬ﻨ ﹸﻘ ﹾﻞ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻃﺎﻑ ﻭﺳﻌﻰ‪ ،‬ﰒ ﻃﺎﻑ ﻭﺳﻌﻰ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﺃﻥ ﻣﺜﻞ‬ ‫ﻫﺬﺍ ﳑﺎ ﺗﺘﻮﻓﺮ ﺍﳍﻤﻢ ﻭﺍﻟﺪﻭﺍﻋﻰ ﻋﻠﻰ ﻧﻘﻠﻪ‪ .‬ﻓﻠﻤﺎ ﱂ ﻳﻨﻘﻠﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻧﻪ ﱂ‬ ‫ﻳﻜﻦ‪.‬‬ ‫ﻭﻋﻤﺪﺓ ﻣ‪‬ﻦ ﻗﺎﻝ ﺑﺎﻟﻄﻮﺍﻓﲔ ﻭﺍﻟﺴﻌﻴﲔ‪ ،‬ﺃﺛ ‪‬ﺮ ﻳﺮﻭﻳﻪ ﺍﻟﻜﻮﻓﻴﻮﻥ‪ ،‬ﻋﻦ ﻋﻠﻰ‪ ،‬ﻭﺁﺧﺮ ﻋﻦ‬ ‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻘﺎﺭ ﹶﻥ ﻳﻜﻔﻴﻪ‬ ‫ﻑ ﻭﺍﺣﺪ‪ ،‬ﻭﺳﻌ ‪‬ﻰ ﻭﺍﺣﺪ‪ ،‬ﺧﻼﻑ ﻣﺎ ﺭﻭﻯ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻌﺮﺍﻗﻴﻮﻥ‪ ،‬ﻣﻨﻪ ﻣﺎ‬ ‫ﻃﻮﺍ ‪‬‬ ‫ﻫﻮ ﻣﻨﻘﻄﻊ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﺭﺟﺎﻟﻪ ﳎﻬﻮﻟﻮﻥ ﺃﻭ ﳎﺮﻭﺣﻮﻥ‪ ،‬ﻭﳍﺬﺍ ﻃﻌﻦ ﻋﻠﻤﺎ ُﺀ ﺍﻟﻨﻘﻞ ﰲ ﺫﻟﻚ ﺣﱴ‬ ‫ﺼ ‪‬ﺢ ﻣﻨﻪ ﻭﻻ ﻛﻠﻤ ﹲﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻗﺪ‬ ‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ‪ :‬ﻛﻞ ﻣﺎ ﺭ‪‬ﻭﻯ ﰲ ﺫﻟﻚ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻻ ‪‬ﻳ ِ‬ ‫ﻧ‪ِ ‬ﻘ ﹶﻞ ﰲ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱮ ج‪ ،‬ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﺑﻼ ﺭﻳﺐ‪ .‬ﻭﻗﺪ ﺣﻠﻒ ﻃﺎﻭﻭﺱ‪ :‬ﻣﺎ ﻃﺎﻑ‬ ‫ﳊﺠ‪‬ﺘﻪ ﻭ ‪‬ﻋﻤ‪‬ﺮﺗﻪ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻣﺜ ﹸﻞ ﺫﻟﻚ‬ ‫ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﹶ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﻏﲑﻫﻢ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺃﻋﻠ ‪‬ﻢ ﺍﻟﻨﺎﺱ ﲝ‪‬ﺠﺔ‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺨﺎﻟﻔﻮﻫﺎ‪ ،‬ﺑﻞ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺻﺮﳛﺔ ﰲ ﺃ‪‬ﻢ ﱂ ﻳﻄﻮﻓﻮﺍ ﺑﺎﻟ ‪‬‬


‫‪٩٧‬‬ ‫ﺇﻻ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﺱ ﰲ ﺍﻟﻘﺎﺭﻥ ﻭﺍﳌﺘﻤﺘﻊ‪ ،‬ﻫﻞ ﻋﻠﻴﻬﻤﺎ ﺳﻌﻴﺎﻥ ﺃﻭ ﺳ‪‬ﻌ ‪‬ﻰ ﻭﺍﺣﺪ؟ ﻋﻠﻰ‬ ‫ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻨﺎ ‪‬‬ ‫ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ :‬ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﻻ ﺳﻌﻰ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ‬ ‫ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﻗﻠﺖ ﻷﰉ‪ :‬ﺍﳌﺘﻤﺘﻊ ﻛﻢ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻃﺎﻑ‬ ‫ﻃﻮﺍﻓﲔ‪ ،‬ﻓﻬﻮ ﺃﺟﻮﺩ‪ .‬ﻭﺇﻥ ﻃﺎﻑ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﻼ ﺑﺄﺱ‪ .‬ﻗﺎﻝ ﺷﻴﺨﻨﺎ‪ :‬ﻭﻫﺬﺍ ﻣﻨﻘﻮﻝ ﻋﻦ‬ ‫ﺴﻠﹶﻒ‪.‬‬ ‫ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟ ‪‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺍﳌﺘﻤﺘﻊ ﻋﻠﻴﻪ ﺳﻌﻴﺎﻥ ﻭﺍﻟﻘﺎﺭﻥ ﻋﻠﻴﻪ ﺳﻌﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ ﰲ‬ ‫ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻗﻮﻝ ﻣ‪‬ﻦ ﻳﻘﻮﻟﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺳﻌﻴﲔ‪ ،‬ﻛﻤﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻳ‪‬ﺬﻛﺮ‬ ‫ﻗﻮ ﹰﻻ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪ .‬ﻭﺍﻟﺬﻯ ﺗﻘﺪ‪‬ﻡ ﻫﻮ ﺑﺴﻂ ﻗﻮﻝ ﺷﻴﺨﻨﺎ‬ ‫ﻭﺷﺮﺣﻪ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ أﻧﻪ ﻻ ﻋﺬر اﻟﺒﺘﺔ ﻓﻴﻤﻦ ﻗﺎل إﻧﻪ ج ﺣﺞ ﺣﺠ ًﺎ ﻣﻔﺮدًا اﻋﺘﻤﺮ ﻋﻘﻴﺒﻪ ﻣﻦ اﻟﺘﻨﻌﻴﻢ‬

‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺣ ‪‬ﺞ ﺣﺠﹰﺎ ﻣﻔﺮِﺩﹰﺍ ﺍﻋﺘﻤﺮ ﻋﻘﹶﻴﺒﻪ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﻠﻢ ﳍﻢ ﻋﺬ ‪‬ﺭ‬ ‫ﺍﻟﺒﺘﺔ ﺇﻻ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺃ‪‬ﻢ ﲰﻌﻮﺍ ﺃﻧﻪ ﺃﻓﺮﺩ ﺍﳊﺞ‪ ،‬ﻭﺃﻥ ﻋﺎﺩ‪‬ﺓ ﺍﳌﻔﺮﺩﻳﻦ ﺃﻥ ﻳﻌ‪‬ﺘ ِﻤﺮ‪‬ﻭﺍ ﻣﻦ‬ ‫ﺍﻟﺘﻨﻌﻴﻢ‪ ،‬ﻓﺘﻮﳘﻮﺍ ﺃﻧﻪ ﻓﻌﻞ ﻛﺬﻟﻚ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻓﻴﻤﻦ ﻏﻠﻂ ﻓﻲ إهﻼﻟﻪ ج‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻏﻠﻄﻮﺍ ﰲ ﺇﻫﻼﻟﻪ‪ ،‬ﻓﻤ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻟﺒ‪‬ﻰ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻭﺣﺪﻫﺎ ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻓﻌﺬﺭ‪‬ﻩ ﺃﻧﻪ ﲰﻊ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲤﺘﻊ‪ ،‬ﻭﺍﳌﺘﻤﺘﻊ ﻋﻨﺪﻩ ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﻣﻔﺮﺩﺓ ﺑﺸﺮﻭﻃﻬﺎ‪.‬‬ ‫ﺤﻞﱠ ﻣِﻦ ﻋ‪‬ﻤﺮﺗﻚ؟ ﻭﻛﻞ‬ ‫ﺱ ‪‬ﺣﻠﱡﻮﺍ ﻭﱂ ‪‬ﺗ ِ‬ ‫ﻭﻗﺪ ﻗﺎﻟﺖ ﻟﻪ ﺣﻔﺼﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ :‬ﻣﺎ ﺷﺄﻥ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻚ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ‪‬ﻣ ﹾﻔ ‪‬ﺮ ‪‬ﺩﺓٍ‪ ،‬ﻭﱂ ‪‬ﻳ‪‬ﻨ ﹸﻘ ﹾﻞ ﻫﺬﺍ ﺃﺣﺪ ﻋﻨﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﻬﻮ ﻭﻫﻢ‬ ‫ﻫﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺚ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﳌﺴﺘﻔﻴﻀ ﹸﺔ ﰲ ﻟﻔﻈﻪ ﰲ ﺇﻫﻼﻟﻪ ﺗ‪‬ﺒ ِﻄﻞﹸ ﻫﺬﺍ‪.‬‬ ‫ﳏﺾ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﻓﺼﻞ‬


‫‪٩٨‬‬ ‫ﻓﻲ ﻋﺬر ﻣَﻦ ﻗﺎل إﻧﻪ ج ﻟﺒﱠﻰ ﺑﺎﻟﺤﺞ وﺣﺪﻩ واﺳﺘﻤﺮ ﻋﻠﻴﻪ‬

‫ﳊ ‪‬ﺞ ﻭﺣﺪﻩ ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﻌﺬﹸﺭﻩ ﻣﺎ ﺫﻛﺮﻧﺎ ﻋﻤﻦ ﻗﺎﻝ‪ :‬ﺃﻓﺮﺩ‬ ‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻟﺒ‪‬ﻰ ﺑﺎ ﹶ‬ ‫ﻚ‬ ‫ﳊﺞ‪ ،‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﺍﻟﻜﻼ ‪‬ﻡ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﻘﻞ ﺃﺣﺪ ﻗﻂ ﺇﻧﻪ ﻗﺎﻝ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﻟﺒ‪‬ﻰ ﺑﺎ ﹶ‬ ‫ﺍﹶ‬ ‫‪‬ﲝﺠ‪‬ﺔ ﻣﻔﺮﺩﺓ‪ ،‬ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﻟﻔﻈﻪ‪ ،‬ﺻﺮ‪‬ﺣﻮﺍ ﲞﻼﻑ ﺫﻟﻚ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﻋﺬر ﻣَﻦ ﻗﺎل إﻧﻪ ﻟﺒﱠﻰ ﺑﺎﻟﺤﺞ وﺣﺪﻩ ﺛﻢ أدﺧﻞ ﻋﻠﻴﻪ اﻟ ُﻌﻤْﺮة‬

‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻟﺒ‪‬ﻰ ﺑﺎﳊ ‪‬ﺞ ﻭﺣﺪﻩ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻇﻦ ﺃﻧﻪ ﺑﺬﻟﻚ ﲡﺘﻤﻊ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻓﻌﺬﺭﻩ ﺃﻧﻪ ﺭﺃﻯ ﺃﺣﺎﺩﻳﺚ ﺇﻓﺮﺍﺩﻩ ﺑﺎﳊﺞ ﺻﺤﻴﺤﺔ‪ ،‬ﻓﺤﻤﻠﻬﺎ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺇﺣﺮﺍﻣﻪ‪،‬‬ ‫ﺕ ﻣﻦ ﺭﺑ‪‬ﻪ ﺗﻌﺎﱃ ﻓﻘﺎﻝ‪ :‬ﻗﻞ‪ :‬ﻋﻤ‪‬ﺮﺓ ﰲ ﺣ‪‬ﺠﺔ‪ ،‬ﻓﺄﺩﺧﻞ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺣﻴﻨﺌﺬ ﻋﻠﻰ‬ ‫ﰒ ﺇﻧﻪ ﺃﺗﺎﻩ ﺁ ٍ‬ ‫ﻯ ‪‬ﻭﹶﻗ ‪‬ﺮ‪‬ﻧﺖ‪ ،(‬ﻓﻜﺎﻥ‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻓﺼﺎﺭ ﻗﺎﺭﻧﹰﺎ‪ .‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻠﱪ‪‬ﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪) :‬ﺇﻧ‪‬ﻰ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺍﹶ‬ ‫ﻣﻔﺮِﺩﹰﺍ ﰲ ﺍﺑﺘﺪﺍﺀ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻗﺎﺭﻧﹰﺎ ﰲ ﺃﺛﻨﺎﺋﻪ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﺣﺪﹰﺍ ﱂ ‪‬ﻳﻘﹸﻞ ﺇﻧﻪ ﺃ ‪‬ﻫﻞﱠ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻻ‬ ‫ﻟﺒ‪‬ﻰ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻻ ﺃﻓﺮﺩ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻻ ﻗﺎﻝ‪ :‬ﺧﺮﺟﻨﺎ ﻻ ﻧﻨﻮﻯ ﺇﻻ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﺑﻞ ﻗﺎﻟﻮﺍ‪ :‬ﺃﹶﻫ ﱠﻞ‬ ‫ﺑﺎ ﹶ‬ ‫ﳊﺞ‪ ،‬ﻭﺧﺮﺟﻨﺎ ﻻ ﻧﻨﻮﻯ ﺇﻻ ﺍﳊﺞ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﳊﺞ‪ ،‬ﻭﺃﻓﺮﺩ ﺍ ﹶ‬ ‫ﳊﺞ‪ ،‬ﻭﻟﺒ‪‬ﻰ ﺑﺎ ﹶ‬ ‫ﳊ ‪‬ﺞَ‪ ،‬ﰒ ﺟﺎﺀﻩ ﺍﻟﻮﺣ ‪‬ﻰ ﻣﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ﺑﺎﻟﻘِﺮﺍﻥ‪ ،‬ﻓﻠﺒ‪‬ﻰ ‪‬ﻤﺎ ﻓﹶﺴﻤﻌﻪ ﺃﻧﺲ‬ ‫ﺍﻹﺣﺮﺍﻡ ﻭﻗﻊ ﺃﻭ ﹰﻻ ﺑﺎ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪﻩ ﺃﻭ ﹰﻻ ﻭﺻﺪﻗﻮﺍ‪.‬‬ ‫ﻳ‪‬ﻠﺒ‪‬ﻰ ‪‬ﻤﺎ‪ ،‬ﻭﺻﺪﻕ‪ ،‬ﻭﲰﻌﺘﻪ ﻋﺎﺋﺸﺔﹸ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻭﺟﺎﺑﺮ ﻳ‪‬ﻠﺒ‪‬ﻰ ﺑﺎ ﹶ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭ‪‬ﺬﺍ ﺗﺘﻔﻖ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻳﺰﻭ ﹸﻝ ﻋﻨﻬﺎ ﺍﻻﺿﻄﺮﺍﺏ‪.‬‬ ‫ﺏ ﻫﺬِﻩ ﺍﳌﻘﺎﻟﺔ ﻻ ﻳ‪‬ﺠﻴﺰﻭ ﹶﻥ ﺇﺩﺧﺎﻝ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻋﻠﻰ ﺍﳊﺞ‪ ،‬ﻭﻳﺮﻭﻧﻪ ﻟﻐﻮﺍﹰ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪:‬‬ ‫ﻭﺃﺭﺑﺎ ‪‬‬ ‫ﱯ ج ﺩﻭﻥ ﻏﲑﻩ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻟﺒ‪‬ﻰ‬ ‫ﺇﻥ ﺫﻟﻚ ﺧﺎﺹ ﺑﺎﻟﻨ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪﻩ‪ ،‬ﻭﺃﻧﺲ ﻗﺎﻝ‪ :‬ﺃﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﻛﻼﳘﺎ ﺻﺎﺩﻕ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﻫﻼﻟﻪ‬ ‫ﺑﺎ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪﻩ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺃﺣﺮﻡ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﱂ ﳝﻜﻦ ﺃﻥ ‪‬ﳛﺮِﻡ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺑﺎﻟﻘِﺮﺍﻥ ﺳﺎﺑﻘﹰﺎ ﻋﻠﻰ ﺇﻫﻼﻟﻪ ﺑﺎ ﹶ‬ ‫‪‬ﲝ ‪‬ﺞ ﻣﻔﺮﺩ‪ ،‬ﻭﻳﻨﻘﻞ ﺍﻹﺣﺮﺍﻡ ﺇﱃ ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻓﺘﻌﻴ‪‬ﻦ ﺃﻧﻪ ﺃﺣﺮﻡ ﺑﺎﳊ ‪‬ﺞ ﻣ‪‬ﻔﺮِﺩﺍﹰ‪ ،‬ﻓﺴﻤﻌﻪ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪،‬‬ ‫ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻓﻨﻘﻠﻮﺍ ﻣﺎ ‪‬ﺳ ِﻤﻌ‪‬ﻮﻩ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﺄﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﹰﺎ ﳌﺎ ﺟﺎﺀﻩ‬ ‫ﺍﻟﻮﺣﻰ ﻣﻦ ﺭﺑﻪ‪ ،‬ﻓﺴﻤِﻌﻪ ﺃﻧﺲ ﻳﻬﻞ ‪‬ﻤﺎ‪ ،‬ﻓﻨﻘﻞ ﻣﺎ ﲰﻌﻪ‪ ،‬ﰒ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻗﺮﻥ‪،‬‬ ‫ﻭﺃﺧﱪ ﻋﻨﻪ ﻣ‪‬ﻦ ﺗﻘﺪﻡ ﺫِﻛﺮﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﻘِﺮﺍﻥ‪ ،‬ﻓﺎﺗﻔﻘﺖ ﺃﺣﺎﺩﻳﺜﻬﻢ‪ ،‬ﻭﺯﺍﻝ ﻋﻨﻬﺎ‬ ‫ﺾ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺪﻝﱡ ﻋﻠﻴﻪ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺏ ﻭﺍﻟﺘﻨﺎﻗ ‪‬‬ ‫ﺍﻻﺿﻄﺮﺍ ‪‬‬ ‫ﺤ ‪‬ﺞ ﹶﻓ ﹾﻠ‪‬ﻴ ِﻬﻞﱠ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﹶﺭﺍ ‪‬ﺩ‬ ‫ﺤ ‪‬ﺞ ﻭﻋ‪‬ﻤﺮ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴ ِﻬﻞﱠ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﺭﺍ ‪‬ﺩ ﺃ ﹾﻥ ﻳ‪ِ ‬ﻬﻞﱠ ِﺑ ‪‬‬ ‫)ﻣ‪‬ﻦ ﺃﺭﺍﺩ ﻣﻨﻜﻢ ﺃﻥ ﻳ‪ِ ‬ﻬﻞﱠ ِﺑ ‪‬‬


‫‪٩٩‬‬ ‫ﹶﺃ ﹾﻥ ﻳ‪ِ ‬ﻬﻞﱠ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﹶﻓ ﹾﻠﻴ‪ِ ‬ﻬﻞﱠ(‪ .‬ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ‪ :‬ﻓﺄﻫ ﱠﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲝﺞ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺑﻪ ﻧﺎﺱ ﻣﻌﻪ‪،‬‬ ‫ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ‪‬ﻣﻔِﺮﺩﹰﺍ ﰲ ﺍﺑﺘﺪﺍﺀ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻓ ‪‬ﻌﻠِﻢ ﺃﻥ ﻗِﺮﺍﻧﻪ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬ ‫ﺺ‬ ‫ﺐ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ‪ ،‬ﻭﺩﻋﻮﻯ ﺍﻟﺘﺨﺼﻴ ِ‬ ‫ﻭﻻ ﺭ‪‬ﻳ ‪‬‬ ‫ﻟﻠﻨﱮ ج ﺑﺈﺣﺮﺍﻡ ﻻ ﻳ‪‬ﺼ ‪‬ﺢ ﰲ ﺣ ‪‬ﻖ ﺍﻷُﻣﺔ ﻣﺎ ﻳﺮﺩ‪‬ﻩ ﻭ‪‬ﻳﺒﻄﻠﻪ‪ ،‬ﻭﳑﺎ ﻳﺮﺩ‪‬ﻩ ﺃﻥ ﺃﻧﺴﹰﺎ ﻗﺎﻝ‪ :‬ﺻﻠﱠﻰ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺣﲔ‬ ‫ﺻ ِﻌ ‪‬ﺪ ﺟﺒﻞ ﺍﻟﺒﻴﺪﺍﺀ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻈﻬﺮ ﺑﺎﻟﺒﻴﺪﺍﺀ‪ ،‬ﰒ ﺭﻛﺐ‪ ،‬ﻭ ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ)‪.(١‬‬ ‫ﺻ ﱢﻞ ﰲ ‪‬ﻫﺬﹶﺍ ﺍﻟﻮ‪‬ﺍﺩﻯ ﺍﳌﹸﺒﺎ ‪‬ﺭ ِﻙ‬ ‫ﻭﰱ ﺣﺪﻳﺚ ﻋﻤﺮ‪ ،‬ﺃﻥ ﺍﻟﺬﻯ ﺟﺎﺀ ‪‬ﻩ ﻣِﻦ ﺭﺑ ِﻪ ﻗﺎﻝ ﻟﻪ‪ ) :‬‬ ‫ﺠ ٍﺔ(‪ .‬ﻓﻜﺬﻟﻚ ﻓﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺎﻟﺬﻯ ﺭﻭﻯ ﻋﻤﺮ ﺃﻧﻪ ﺃﹸ ِﻣ ‪‬ﺮ ﺑﻪ‪،‬‬ ‫ﻭﹸﻗ ﹾﻞ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ﰲ ‪‬ﺣ ‪‬‬ ‫ﺠﹰﺎ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ(‪.‬‬ ‫ﻭﺭﻭﻯ ﺃﻧﺲ ﺃﻧﻪ ﻓﻌﻠﻪ ﺳﻮﺍﺀ‪ ،‬ﻓﺼﻠﱠﻰ ﺍﻟﻈﱡﻬﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﰒ ﻗﺎﻝ‪) :‬ﻟﺒﻴﻚ ‪‬ﺣ ‪‬‬ ‫ﺱ ﰲ ﺟﻮﺍﺯ ﺇﺩﺧﺎ ِﻝ ﺍﻟﻌ‪‬ﻤﺮ ِﺓ ﻋﻠﻰ ﺍ ﹶ‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻋﻠﻰ ﻗﻮﻟﲔ‪ ،‬ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ‬ ‫ﺼﺢ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺼﺤ‪‬ﺔ ﻛﺄﰉ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ‪،‬‬ ‫ﺃﲪﺪ‪ ،‬ﺃﺷﻬﺮﳘﺎ‪ :‬ﺃﻧﻪ ﻻ ‪‬ﻳ ِ‬ ‫‪‬ﺑ‪‬ﻨﻮ‪‬ﻩ ﻋﻠﻰ ﺃﹸﺻﻮﳍﻢ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺎﺭِﻥ ﻳﻄﻮﻑ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﻳﺴﻌﻰ ﺳﻌﻴﲔ‪ ،‬ﻓﺈﺫﺍ ﺃﺩﺧﻞ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻋﻠﻰ‬ ‫ﻑ ﻭﺍﺣﺪ‪،‬‬ ‫ﳊ ‪‬ﺞ ﻭﺣﺪ‪‬ﻩ‪ ،‬ﻭﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﻳﻜﻔﻴﻪ ﻃﻮﺍ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻓﻘﺪ ﺍﻟﺘﺰﻡ ﺯﻳﺎﺩﺓ ﻋﻤ ِﻞ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ ﺑﺎ ﹶ‬ ‫ﺍﹶ‬ ‫ﻭﺳﻌ ‪‬ﻰ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﱂ ﻳﺴﺘﻔﺪ ‪‬ﺬﺍ ﺍﻹﺩﺧﺎﻝ ﺇﻻ ﺳﻘﻮﻁ ﺃﺣﺪ ﺍﻟﺴﻔﺮﻳﻦ‪ ،‬ﻭﱂ ﻳﻠﺘﺰﻡ ﺑﻪ‬ ‫ﺯﻳﺎﺩ‪‬ﺓ ﻋﻤﻞ‪ ،‬ﺑﻞ ﻧ‪‬ﻘﺼﺎﻧﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﻋﺬر اﻟﻘﺎﺋﻠﻴﻦ إﻧﻪ ج أﺣﺮم ﺑ ُﻌﻤْﺮة‪ ،‬ﺛﻢ أدﺧﻞ ﻋﻠﻴﻬﺎ اﻟﺤﺞ‬

‫ﳊﺞ‪ ،‬ﻓﻌ‪‬ﺬﺭﻫﻢ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻤﺮ‪:‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺇﻧﻪ ﺃﺣﺮﻡ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍ ﹶ‬ ‫ﻯ ﻣﻦ‬ ‫ﳊﺞ‪ ،‬ﻭﺃﻫﺪﻯ‪ ،‬ﻓﺴﺎﻕ ﻣﻌﻪ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫)ﲤﺘ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﳊ ‪‬ﺞ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬ ‫ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﻭﺑﺪﺃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄ ﻫ ﱠﻞ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮ ِﺓ ﰒ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﳊﺞ‪ ،‬ﻭﻳ‪‬ﺒﲔ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺃﻥ‬ ‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺃﻧﻪ ﺃﺣﺮﻡ ﺃﻭ ﹰﻻ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍ ﹶ‬ ‫ﺠﹰﺎ ﻣﻊ‬ ‫ﺖ ‪‬ﺣ ‪‬‬ ‫ﺍﺑﻦ ﻋﻤﺮ ﳌﺎ ‪‬ﺣ ‪‬ﺞ ﺯﻣﻦ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺃﻫ ﱠﻞ ﺑﻌ‪‬ﻤﺮﺓ ﰒ ﻗﺎﻝ‪ :‬ﺃﹸ ‪‬ﺷ ِﻬﺪ‪‬ﻛﻢ ﺃﱏ ﻗﺪ ﺃﻭﺟﺒ ‪‬‬ ‫‪‬ﻋﻤ‪‬ﺮﺗﻰ‪ ،‬ﻭﺃﻫﺪﻯ ‪‬ﻫﺪ‪‬ﻳﹰﺎ ﺍﺷﺘﺮﺍﻩ ﺑ ﹸﻘ ‪‬ﺪﻳ‪‬ﺪ‪ ،‬ﰒ ﺍﻧﻄﻠﻖ ‪‬ﻳ ِﻬﻞﱡ ‪‬ﻤﺎ ﲨﻴﻌﹰﺎ ﺣﱴ ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻜﺔ‪ ،‬ﻓﻄﺎﻑ‬ ‫ﺤﻞﱠ‬ ‫ﺼﺮ‪ ،‬ﻭﱂ ‪‬ﻳ ِ‬ ‫ﺑﺎﻟﺒﻴﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﱂ ﻳﺰﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﱂ ﻳﻨﺤﺮ‪ ،‬ﻭﱂ ﳛﻠ ‪‬ﻖ ﻭﱂ ﻳ‪‬ﻘ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٦٢/٥) ،(١٢٧/٥‬‬


‫‪١٠٠‬‬ ‫ﻑ‬ ‫ﻣﻦ ﺷﺊ ﺣﺮﻡ ﻣﻨﻪ ﺣﱴ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻓﻨﺤﺮ ﻭﺣﻠﻖ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﺫﻟﻚ ﻗﺪ ﻗﻀﻰ ﻃﻮﺍ ‪‬‬ ‫ﺍﳊﹶﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺑﻄﹶﻮﺍﻓﻪ ﺍﻷﻭﻝ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج)‪ .(١‬ﻓﻌﻨﺪ ﻫﺆﻻﺀ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻣﺘﻤﺘﻌﹰﺎ ﰲ ﺍﺑﺘﺪﺍﺀ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻗﺎﺭِﻧﹰﺎ ﰲ ﺃﺛﻨﺎﺋﻪ‪ ،‬ﻭﻫﺆﻻﺀ ﺃﻋﺬﹸﺭ ﻣِﻦ ﺍﻟﺬﻳﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﺇﺩﺧﺎ ﹸﻝ ﺍﳊ ‪‬ﺞ‬ ‫ﻋﻠﻰ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺟﺎﺋﺰ ﺑﻼ ﻧﺰﺍﻉ ﻳ‪‬ﻌﺮﻑ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱮ ج ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﺈﺩﺧﺎﻝ‬ ‫ﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻳﺮ ‪‬ﺩ ﻋﻠﻰ ﺃﺭﺑﺎﺏ‬ ‫ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﺼﺎﺭﺕ ﻗﺎﺭِﻧﺔﹰ‪ ،‬ﻭﻟﻜﻦ ﺳﻴﺎ ‪‬‬ ‫ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ‪ .‬ﻓﺈﻥ ﺃﻧﺴﹰﺎ ﺃﺧﱪ ﺃﻧﻪ ﺣﲔ ﺻﻠﻰ ﺍﻟﻈﻬﺮ ﺃﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﰱ )ﺍﻟﺼﺤﻴﺢ( ﻋﻦ‬ ‫ﳊﺠ‪‬ﺔ‪،‬‬ ‫ﲔ ﳍِﻼﻝ ﺫﻯ ﺍ ِ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ ‪‬ﻣﻮ‪‬ﺍِﻓ ‪‬‬ ‫ﺖ‬ ‫ﺖ َﻷ ‪‬ﻫﹶﻠ ﹾﻠ ‪‬‬ ‫ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﺃﹶﺭﺍ ‪‬ﺩ ِﻣ‪‬ﻨﻜﹸﻢ ﹶﺃ ﹾﻥ ﻳ‪ِ ‬ﻬﻞﱠ ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴ ِﻬﻞﱠ‪ ،‬ﻓﻠ ‪‬ﻮ ﹶﻻ ﹶﺃﻧ‪‬ﻰ ﹶﺃ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ ‪‬‬ ‫ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ( ﻗﺎﻟﺖ‪ :‬ﻭﻛﺎﻥ ﻣِﻦ ﺍﻟﻘﻮﻡ ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻓﻜﻨﺖ‬ ‫ﺃﻧﺎ ﳑﻦ ﺃﻫ ﱠﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ...‬ﻭﺫﻛﺮﺕ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ)‪ (٢‬ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻧﻪ ﱂ ‪‬ﻳﻬِﻞ ﺇﺫ ﺫﺍﻙ‬ ‫ﺑﻌﻤﺮﺓٍ‪ ،‬ﻓﺈﺫﺍ ﲨﻌﺖ ﺑﲔ ﻗﻮ ِﻝ ﻋﺎﺋﺸﺔ ﻫﺬﺍ‪ ،‬ﻭﺑﲔ ﻗﻮﳍﺎ ﰲ )ﺍﻟﺼﺤﻴﺢ(‪ :‬ﲤﺘﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ج ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻗﻮﳍـﺎ‪ :‬ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊﺞ‪ ،‬ﻭﺍﻟ ﹸﻜﻞﱡ ﰲ‬ ‫ﺖ ﺃ‪‬ﺎ ﺇﳕﺎ ﻧﻔﺖ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﱂ ﺗﻨﻒ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬ ‫)ﺍﻟﺼﺤﻴﺢ(‪ ،‬ﻋﻠﻤ ‪‬‬ ‫ﻳ‪‬ﺴﻤﻮ‪‬ﺎ ﲤﺘﻌﹰﺎ ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﻻ ﻳ‪‬ﻨﺎﻗﺾ ﺇﻫﻼﻟﹶﻪ ﺑﺎﳊﺞ‪ ،‬ﻓﺈﻥ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻘِﺮﺍﻥ ﰲ ﺿﻤﻨﻪ‪،‬‬ ‫ﻭﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺎﰱ ﻗﻮﳍﺎ‪ :‬ﺃﻓﺮﺩ ﺍﳊﹶﺞ‪ ،‬ﻓﺈﻥ ﺃﻋﻤﺎ ﹶﻝ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﳌﺎ ﺩﺧﻠﺖ ﰲ ﺃﻋﻤﺎﻝ ﺍﳊﹶﺞ‪،‬‬ ‫ﺕ ﺃﻋﻤﺎﻟﹸﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺇﻓﺮﺍﺩﹰﺍ ﺑﺎﻟﻔﻌﻞ‪.‬‬ ‫ﻭﹸﺃﻓِﺮ ‪‬ﺩ ‪‬‬ ‫ﺚ ﺍﺑ ِﻦ ﻋﻤﺮ‪ :‬ﺃﻥ‬ ‫ﳊ ‪‬ﺞ ﻣﻔﺮِﺩﺍﹰ‪ ،‬ﻓﻬﻮ ﺇﻓﺮﺍﺩ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺣﺪﻳ ﹶ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺘﻠﺒﻴﺔ ﺑﺎ ﹶ‬ ‫ﳊﺞ‪ ،‬ﻭﺑﺪﺃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﻫ ﱠﻞ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲤﺘﻊ ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﹶﺞ‪ ،‬ﻣﺮﻭﻯ ﺑﺎﳌﻌﲎ ﻣﻦ ﺣﺪﻳﺜﻪ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻫﻮ ﺍﻟﺬﻯ ﻓﻌﻞ‬ ‫ﺫﻟﻚ ﻋﺎﻡ ﺣ‪‬ﺠﻪ ﰲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺃﻧﻪ ﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌﻤﺮﺓ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻣﺎ ﺷﺄﻧ‪‬ﻬﻤﺎ ﺇﻻ ﻭﺍﺣﺪ‪،‬‬ ‫ﺠﹰﺎ ﻣﻊ ﻋ‪‬ﻤﺮﺗﻰ‪ ،‬ﻓﺄﻫ ﱠﻞ ‪‬ﻤﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ ﰲ ﺁﺧﺮ ﺍﳊﺪﻳﺚ‪:‬‬ ‫ﺃﹸﺷ ِﻬﺪ‪‬ﻛﻢ ﺃﱏ ﻗﺪ ﺃﻭﺟﺒﺖ ‪‬ﺣ ‪‬‬ ‫ﻫﻜﺬﺍ ﻓﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﻃﻮﺍﻑ ﻭﺍﺣﺪ‪ ،‬ﻭﺳ‪‬ﻌ ‪‬ﻰ ﻭﺍﺣﺪ‪ ،‬ﹶﻓﺤ‪ِ ‬ﻤ ﹶﻞ‬ ‫ﳊﺞ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻯ‬ ‫ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﻭﺭ‪‬ﻭﻯ ﺑﻪ‪ :‬ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﻓﻌﻞ ﺫﻟﻚ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻌﻴﺪ‪ ،‬ﺑﻞ ﻣﺘﻌﻴ‪‬ﻦ‪ ،‬ﻓﺈﻥ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ ﻋﻨﻪ‪) :‬ﻟﻮﻻ ﺃﻥ ‪‬ﻣﻌِﻰ‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١١٥)(١٢١١‬‬


‫‪١٠١‬‬ ‫ﺠﹰﺎ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪،‬‬ ‫ﻯ َﻷ ‪‬ﻫﹶﻠ ﹾﻠﺖ‪ِ ‬ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ( ﻭﺃﻧﺲ ﻗﺎﻝ ﻋﻨﻪ‪ :‬ﺇﻧﻪ ﺣﲔ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ‪ ،‬ﺃﻭﺟﺐ ‪‬ﺣ ‪‬‬ ‫ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﻭﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﺧﱪ ﻋﻨﻪ ﺃﻥ ﺍﻟﻮﺣﻰ ﺟﺎﺀﻩ ﻣﻦ ﺭﺑﻪ ﻓﺄﻣﺮﻩ ﺑﺬﻟﻚ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﺑﻘﻮﻝ ﺍﻟﺰﻫﺮﻯ‪ :‬ﺇﻥ ﻋﺮﻭﺓ ﺃﺧﱪﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ﲟﺜﻞ ﺣﺪﻳﺚ‬ ‫ﺳﺎﱂ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ؟‬ ‫ﻗﻴﻞ‪ :‬ﺍﻟﺬﻯ ﺃﺧﱪﺕ ﺑﻪ ﻋﺎﺋﺸﺔ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻫﻮ ﺃﻧﻪ ج ﻃﺎﻑ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻋﻦ ‪‬ﺣﺠ‪‬ﻪ‬ ‫ﻭ ‪‬ﻋﻤ‪‬ﺮﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺍﻓ ‪‬ﻖ ﻟِﺮﻭﺍﻳﺔ ﻋﺮﻭﺓ ﻋﻨﻬﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻭﻃﺎﻑ ﺍﻟﱠﺬﻳﻦ ﺃﻫﻠﱡﻮﺍ‬ ‫ﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﰒ ﺣﻠﱡﻮﺍ‪ ،‬ﰒ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣﻦ‬ ‫ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺑﺎﻟﺒﻴﺖ ﻭﺑ ‪‬‬ ‫ِﻣﻨ‪‬ﻰ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﺈﳕﺎ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﻬﺬﺍ ﻣﺜ ﹸﻞ ﺍﻟﺬﻯ‬ ‫ﳊﺠ‪‬ﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﲨﻌﻮﺍ ﺍ ﹶ‬ ‫ﺭﻭﺍﻩ ﺳﺎﱂ ﻋﻦ ﺃﺑﻴﻪ ﺳﻮﺍﺀ‪ .‬ﻭﻛﻴﻒ ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ‬ ‫ﺖ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ(‬ ‫ﻯ َﻷ ‪‬ﻫﹶﻠ ﹾﻠ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ‪) :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃﻥﱠ ‪‬ﻣ ِﻌ ‪‬ﻰ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﳊﺞ‪‬؟ ﹶﻓ ‪‬ﻌِﻠﻢ‪ ،‬ﺃﻧﻪ ج ﱂ ﻳ‪ِ ‬ﻬﻞﱠ ﰲ ﺍﺑﺘﺪﺀ ﺇﺣﺮﺍﻣﻪ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‬ ‫ﻭﻗﺎﻟﺖ‪ :‬ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎ ﹶ‬ ‫ﻣﻔﺮﺩﺓ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻴﻤﻦ ﻗﺎﻟﻮا إﻧﻪ أﺣﺮم إﺣﺮاﻣًﺎ ﻣﻄﻠﻘﺎً‪ ،‬ﻟﻢ ﻳﻌﻴﻦ ﻓﻴﻪ ُﻧﺴُﻜًﺎ ﺛﻢ ﻋﻴﱠﻨﻪ‬

‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧ‪‬ﻪ ﺃﺣﺮﻡ ﺇﺣﺮﺍﻣﹰﺎ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﱂ ﻳﻌﻴ‪‬ﻦ ﻓﻴﻪ ﻧ‪‬ﺴﻜﺎﹰ‪ ،‬ﰒ ﻋﻴ‪‬ﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﳌﺎ‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﻫﻮ ﺃﺣ ‪‬ﺪ ﺃﻗﻮﺍﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ ﰲ‬ ‫ﺟﺎﺀﻩ ﺍﻟﻘﻀﺎﺀ ﻭﻫﻮ ﺑﲔ ﺍﻟ ‪‬‬ ‫ﻛﺘﺎﺏ )ﺍﺧﺘﻼﻑ ﺍﳊﺪﻳﺚ(‪ .‬ﻗﺎﻝ‪ :‬ﻭﺛﺒﺖ ﺃﻧﻪ ﺧﺮﺝ ﻳﻨﺘﻈﺮ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻓﱰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ‬ ‫ﻭﻫﻮ ﻣﺎ ﺑﲔ ﺍﻟ ‪‬‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻓﺄﻣﺮ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺃﻥ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻫ ﱠﻞ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ ﺃﻥ‬ ‫ﳚﻌﻠﻪ ‪‬ﻋﻤ‪‬ﺮﺓﹰ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻭﺻﻒ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻨﱮ ج ﺍﻟﻘﻀﺎﺀ‪ ،‬ﺇﺫ ﱂ ﳛﺞ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﻴ‪‬ﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﻔﻆ‪،‬‬ ‫ﻧﺰﻭﻝ ﺍﻟﻔﺮﺽ ﻃﻠﺒﹰﺎ ﻟﻼﺧﺘﻴﺎﺭ ﻓﻴﻤﺎ ﻭﺳ‪‬ﻊ ﺍﻟﻠﱠﻪ ﻣﻦ ﺍ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻳﻨﺘ ِﻈ ‪‬ﺮ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻋﺬﺭ‬ ‫ﻆ ﻋﻨﻪ ﰲ ﺍ ﹶ‬ ‫ﻷﻧﻪ ﻗﺪ ﺃﹸﺗﻰ ﺑﺎﳌﺘﻼ ِﻋ‪‬ﻨ‪‬ﻴﻦِ‪ ،‬ﻓﺎﻧﺘﻈﺮ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻛﺬﻟﻚ ﺣ‪ِ ‬ﻔ ﹶ‬ ‫ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻣﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪:‬‬ ‫ﺠﹰﺎ‬ ‫ﺠﹰﺎ ﻭﻻ ‪‬ﻋﻤ‪‬ﺮﺓ( ﻭﰱ ﻟﻔﻆ‪) :‬ﻳﹶﻠﺒ‪‬ﻰ ﻻ ﻳﺬﻛﺮ ‪‬ﺣ ‪‬‬ ‫)ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧﺬﻛﺮ ‪‬ﺣ ‪‬‬ ‫ﳊﺞ‪ ،‬ﺣﱴ ﺇﺫﺍ‬ ‫ﻭﻻ ‪‬ﻋﻤ‪‬ﺮﺓ( ﻭﰱ ﺭﻭﺍﻳﺔ ﻋﻨﻬﺎ‪) :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧﺮﻯ ﺇﻻ ﺍ ﹶ‬ ‫ﺼﻔﹶﺎ‬ ‫ﺩﻧﻮﻧﺎ ﻣﻦ ﻣﻜﺔ ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ ﺇﺫﺍ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺑﲔ ﺍﻟ ‪‬‬


‫‪١٠٢‬‬ ‫ﺤﻞﱠ()‪.(١‬‬ ‫ﻭﺍﳌﺮﻭﺓ ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺠﹰﺎ ﻭﻻ ‪‬ﻋﻤ‪‬ﺮﺓ ﻳﻨﺘ ِﻈ ‪‬ﺮ‬ ‫ﻭﻗﺎﻝ ﻃﺎﻭﻭﺱ‪ :‬ﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻻ ﻳ‪‬ﺴﻤ‪‬ﻰ ‪‬ﺣ ‪‬‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻓﺄﻣﺮ ﺃﺻﺤﺎﺑ‪‬ﻪ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻫ ﱠﻞ‬ ‫ﺍﻟﻘﻀﺎﺀَ‪ ،‬ﻓﱰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﻫﻮ ﺑﲔ ﺍﻟ ‪‬‬ ‫ﺚ‪.‬‬ ‫ﳊ ‪‬ﺞ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ ﺃﻥ ﳚﻌﻠﻬﺎ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ...‬ﺍﳊﺪﻳ ﹶ‬ ‫ﺑﺎ ﹶ‬ ‫ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﰲ ﺣﺪﻳﺜﻪ ﺍﻟﻄﻮﻳﻞ ﰲ ﺳﻴﺎﻕ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻨﱮ ج‪ :‬ﻓﺼﻠﱠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ‬ ‫ﺍﳌﺴﺠﺪ‪ ،‬ﰒ ﺭﻛﺐ ﺍﻟ ﹶﻘﺼ‪‬ﻮﺍ َﺀ ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﻮﺕ ﺑﻪ ﻧﺎﻗﺘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍ ِﺀ ﻧ‪‬ﻈﺮﺕ‪ ‬ﺇﱃ ﻣ ‪‬ﺪ ﺑﺼﺮﻯ‬ ‫ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺭﺍﻛﺐ ﻭﻣﺎﺵٍ‪ ،‬ﻭﻋﻦ ﳝﻴﻨﻪ ﻣﺜ ﹸﻞ ﺫﻟﻚ‪ ،‬ﻭﻋﻦ ﻳ‪‬ﺴﺎﺭِﻩ ﻣﺜ ﹸﻞ ﺫﻟﻚ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺧﻠﻔﻪ‬ ‫ﻣِﺜ ﹸﻞ ﺫﻟﻚ‪ ،‬ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﲔ ﺃﻇ ‪‬ﻬﺮِﻧﺎ‪ ،‬ﻭﻋﻠﻴﻪ ‪‬ﻳ‪‬ﻨ ِﺰﻝﹸ ﺍﻟﻘﺮﺁ ﹸﻥ ﻭﻫﻮ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﹶﻪ‪ ،‬ﻓﻤﺎ ‪‬ﻋ ِﻤ ﹶﻞ‬ ‫ﻚ ﹶﻟ‪‬ﺒ‪‬ﻴﻚ‪،‬‬ ‫ﻚ ﹶﻟ ‪‬‬ ‫ﻚ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ‪‬ﺒ‪‬ﻴﻚ‪ ،‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺑﻪ ﻣﻦ ﺷﺊ‪ ،‬ﻋ ِﻤ ﹾﻠﻨ‪‬ﺎ ِﺑﻪِ‪ ،‬ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﺘﻮﺣﻴ ِﺪ‪) :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺱ ‪‬ﺬﺍ ﺍﻟﺬﻯ ‪‬ﻳ ِﻬﻠﱡﻮﻥ ﺑﻪ‪ ،‬ﻭﹶﻟ ِﺰ ‪‬ﻡ‬ ‫ﻚ(‪ .‬ﻭﺃﻫ ﱠﻞ ﺍﻟﻨﺎ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬‬ ‫ﻚ ﻭﺍ ﹸﳌ ﹾﻠﻚ‪ ،‬ﻻ ﺷ‪‬ﺮﻳ ‪‬‬ ‫ﳊ ‪‬ﻤ ‪‬ﺪ ﻭﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﹶﻟ ‪‬‬ ‫ﺇ ﱠﻥ ﺍ ﹶ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗﻠﺒﻴ‪‬ﺘﻪ)‪ (٢‬ﻓﺄﺧﱪ ﺟﺎﺑﺮ‪ ،‬ﺃﻧﻪ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﻠﺒﻴﺔ‪ ،‬ﻭﱂ ﻳﺬﻛ ‪‬ﺮ ﺃﻧﻪ ﺃﺿﺎﻑ‬ ‫ﺠﹰﺎ ﻭﻻ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻭﻻ ﻗِﺮﺍﻧﺎﹰ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ﻣﺎ ﻳ‪‬ﻨﺎﻗﺾ ﺃﺣﺎﺩﻳﺚ‬ ‫ﺇﻟﻴﻬﺎ ‪‬ﺣ ‪‬‬ ‫ﻚ ﺍﻟﺬﻯ ﺃﺣﺮﻡ ﺑﻪ ﰲ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﻘِﺮﺍﻥ‪.‬‬ ‫ﺗﻌﻴﻴﻨﻪ ﺍﻟ‪‬ﻨﺴ‪ ‬‬ ‫ﲔ ﺍﳌﺴﻨﺪ‪‬ﺍﺕ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ‬ ‫ﺚ ﻃﺎﻭﻭﺱ‪ ،‬ﻓﻬﻮ ﻣﺮﺳ‪‬ﻞ ﻻ ﻳ‪‬ﻌﺎ ‪‬ﺭﺽ‪ ‬ﺑﻪ ﺍﻷﺳﺎﻃ ‪‬‬ ‫ﻓﺄﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺍﺗﺼﺎﻟﻪ ﺑﻮﺟﻪ ﺻﺤﻴﺢ ﻭﻻ ﺣﺴﻦ‪ .‬ﻭﻟﻮ ﺻﺢ‪ ،‬ﻓﺎﻧﺘﻈﺎﺭ‪‬ﻩ ﻟﻠﻘﻀﺎﺀ ﻛﺎﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ‬ ‫ﺻ ﱢﻞ ﰲ ‪‬ﻫﺬﹶﺍ‬ ‫ﺕ ِﻣ ‪‬ﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ﻓﻘﺎﻝ‪ ) :‬‬ ‫ﺍﳌﻴﻘﺎﺕ‪ ،‬ﻓﺠﺎﺀﻩ ﺍﻟﻘﻀﺎﺀ ﻭﻫﻮ ﺑﺬﻟﻚ ﺍﻟﻮﺍﺩﻯ‪ ،‬ﺃﺗﺎﻩ ﺁ ٍ‬ ‫ﺠ ٍﺔ(‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﻀﺎ ُﺀ ﺍﻟﺬﻯ ﺍﻧﺘﻈﺮﻩ‪ ،‬ﺟﺎﺀﻩ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ‪،‬‬ ‫ﺍﻟﻮ‪‬ﺍﺩﻯ ﺍ ﹸﳌﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ‪‬ﻭﹸﻗ ﹾﻞ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ﰲ ‪‬ﺣ ‪‬‬ ‫ﻓﻌﻴ‪‬ﻦ ﻟﻪ ﺍﻟﻘِﺮﺍ ﹶﻥ‪ .‬ﻭﻗﻮﻝ ﻃﺎﻭﻭﺱ‪ :‬ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﻫﻮ ﺑﲔ ﺍﻟ ‪‬‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻫﻮ ﻗﻀﺎﺀ‬ ‫ﺁﺧﺮ ﻏﲑ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺬﻯ ﻧﺰﻝ ﻋﻠﻴﻪ ﺑﺈﺣﺮﺍﻣﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻛﺎﻥ ﺑﻮﺍﺩﻯ ﺍﻟﻌﻘﻴﻖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﻀﺎ ُﺀ‬ ‫ﺍﻟﺬﻯ ﻧﺰﻝ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻓﻬﻮ ﻗﻀﺎ ُﺀ ﺍﻟﻔﺴﺦ ﺍﻟﺬﻯ ﺃﻣ ‪‬ﺮ ﺑﻪ ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﺇﱃ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪،‬‬ ‫ﺴ ‪‬ﺦ ‪‬ﺣﺠ‪ ‬ﻪ ﺇﱃ ‪‬ﻋﻤ‪‬ﺮﺓ ﻭﻗﺎﻝ‪) :‬ﻟﻮ‬ ‫ﻓﺤﻴﻨﺌﺬ ﺃﻣﺮ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ ﻣﻨﻬﻢ ﺃﻥ ﻳﻔ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﺘ‪‬ﻬﺎ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ(‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﻣ ‪‬ﺮ‬ ‫ﺖ ﺍ ﹶﳍﺪ‪‬ﻯ ‪‬ﻭﹶﻟ ‪‬‬ ‫ﺕ ﳌﺎ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺖ ﻣ ‪‬ﻦ ﺃ ‪‬ﻣﺮِﻯ ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﺣﺘﻢ ﺑﺎﻟﻮﺣﻰ‪ ،‬ﻓﺎ‪‬ﻢ ﳌﺎ ﺗﻮﻗﱠﻔﻮﺍ ﻓﻴﻪ ﻗﺎﻝ‪) :‬ﺍﻧ ﹸﻈﺮ‪‬ﻭﺍ ﺍﱠﻟﺬِﻯ ﺁﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ﹶﻓﺎﹾﻓ ‪‬ﻌﻠﹸﻮﻩ(‪.‬‬ ‫ﺠﹰﺎ ﻭﻻ ‪‬ﻋﻤ‪‬ﺮﺓ‪ .‬ﻓﻬﺬﺍ ﺇﻥ ﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﻋﻨﻬﺎ‪،‬‬ ‫ﻓﺄﻣﺎ ﻗﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﺧﺮﺟﻨﺎ ﻻ ﻧﺬﻛﺮ ‪‬ﺣ ‪‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٨‬‬


‫‪١٠٣‬‬ ‫ﻭﺟﺐ ﲪﻠﻪ ﻋﻠﻰ ﻣﺎ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﺇﻻ ﻧﺎﻗﺾ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﻣﻨﻬﻢ‬ ‫ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ ‪‬ﲝﺞ‪ ،‬ﻭﻣﻨﻬﻢ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﹼﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﳑﻦ ﺃﻫ ﱠﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ .‬ﻭﺃﻣﺎ ﻗﻮﳍﺎ‪:‬‬ ‫ﺠﹰﺎ ﻭﻻ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻭﱂ ﺗﻘﻞ‪ :‬ﺇ‪‬ﻢ ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ‬ ‫ﻧﻠﺒ‪‬ﻰ ﻻ ﻧﺬﻛﺮ ‪‬ﺣ ‪‬‬ ‫ﺫﻟﻚ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻫﺬﺍ ﺑﺎﻃﻞ ﻗﻄﻌﹰﺎ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﲰﻌﻮﺍ ﺇﺣﺮﺍ ‪‬ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻣﺎ ﺃﻫ ﱠﻞ ﺑﻪ‪،‬‬ ‫ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﱪﻭﺍ ﺑﻪ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺭﺩ ﺭﻭﺍﻳﺎ‪‬ﻢ‪ .‬ﻭﻟﻮ ﺻﺢ ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺫﻟﻚ‪،‬‬ ‫ﻟﻜﺎﻥ ﻏﺎﻳﺘ‪‬ﻪ ﺃ‪‬ﺎ ﱂ ﲢﻔﻆ ﺇﻫﻼﳍﻢ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ‪ ،‬ﻓﻨﻔﺘﻪ ﻭﺣﻔﻈﻪ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﺄﺛﺒﺘﻪ‪،‬‬ ‫ﻭﺍﻟﺮﺟﺎ ﹸﻝ ﺑﺬﻟﻚ ﺃﻋﻠ ‪‬ﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ :‬ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺇﻻ‬ ‫ﻚ ﺍﻟﺬﻯ ﺃﺣﺮﻡ ﺑﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪.‬‬ ‫ﺇﺧﺒﺎﺭ‪‬ﻩ ﻋﻦ ﺻﻔﺔ ﺗﻠﺒﻴﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻧﻔ ‪‬ﻰ ﻟﺘﻌﻴﻴﻨﻪ ﺍﻟ‪‬ﻨﺴ‪ ‬‬ ‫ﺚ ﺃﻫ ِﻞ‬ ‫ﻭﺑﻜﻞ ﺣﺎﻝ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺮﳛﺔ ﰲ ﻧﻔﻰ ﺍﻟﺘﻌﻴﲔ‪ ،‬ﻟﻜﺎﻧﺖ ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﺍﻹﺛﺒﺎﺕ ﺃﻭﱃ ﺑﺎﻷﺧﺬ ﻣﻨﻬﺎ‪ ،‬ﻟﻜﺜﺮ‪‬ﺎ‪ ،‬ﻭﺻﺤﺘﻬﺎ‪ ،‬ﻭﺍﺗﺼﺎﳍﺎ‪ ،‬ﻭﺃ‪‬ﺎ ‪‬ﻣﹾﺜِﺒﺘ‪‬ﺔ ﻣﺒﻴ‪‬ﻨﺔ ﻣﺘﻀﻤﻨﺔ ﻟﺰﻳﺎﺩﺓ‬ ‫ﺧﻔﻴﺖ ﻋﻠﻰ ﻣ‪‬ﻦ ﻧﻔﻰ‪ ،‬ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻭﺍﺿﺢ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬ ‫وﻟﻨﺮﺟﻊ إﻟﻰ ﺳﻴﺎق َﺣﺠﱠﺘﻪ ج‬

‫ﻭﻟﺒ‪‬ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭﺃﺳﻪ ﺑﺎﻟ ِﻐﺴ‪‬ﻞ)‪ (١‬ﻭﻫﻮ ﺑﺎﻟﻐﲔ ﺍﳌﻌﺠﻤﺔ ﻋﻠﻰ ﻭﺯﻥ ﻛِﻔ ٍﻞ ﻭﻫﻮ ﻣﺎ‬ ‫ﻳ‪‬ﻐﺴﻞ ﺑﻪ ﺍﻟﺮﺃﺱ ﻣِﻦ ‪‬ﺧ ﹾﻄ ِﻤ ‪‬ﻰ ﻭﳓﻮﻩ ﻳ‪‬ﻠﺒ‪ ‬ﺪ ﺑﻪ ﺍﻟﺸﻌﺮ ﺣﱴ ﻻ ﻳﻨﺘﺸِﺮ‪ ،‬ﻭﺃﻫ ﱠﻞ ﰲ ﻣ‪‬ﺼﻼﻩ‪ ،‬ﰒ‬ ‫ﺭﻛﺐ ﻋﻠﻰ ﻧﺎﻗﺘﻪ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﳌﺎ ﺍﺳﺘﻘﻠﱠﺖ ﺑﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺀ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻭﺍ ‪‬ﱘ‬ ‫ﺍﻟﻠﱠﻪ‪ ..‬ﻟﻘﺪ ﺃﻭﺟﺐ ﰲ ﻣﺼﻼﻩ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺣﲔ ﺍﺳﺘﻘﻠﺖ ﺑﻪ ﻧﺎﻗﺘﻪ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺣﲔ ﻋﻼ ﻋﻠﻰ ﺷﺮﻑ‬ ‫ﺍﻟﺒﻴﺪﺍﺀ)‪.(٢‬‬ ‫ﳊ ‪‬ﺞ ﺗﺎﺭﺓ‪ ،‬ﻷﻥ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺟﺰﺀ ﻣﻨﻪ‪ ،‬ﻓﻤﻦ ﹶﺛ ‪‬ﻢ ﻗﻴﻞ‪:‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎ ﹶ‬ ‫ﻭﻛﺎﻥ ﻳ‪ِ ‬ﻬﻞﱠ ﺑﺎ ﹶ‬ ‫ﹶﻗ ‪‬ﺮﻥﹶ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲤﺘﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻓﺮﺩ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﻗﺒ ﹶﻞ ﺍﻟﻈﱡﻬﺮ ﺑﻴﺴﲑ‪ ،‬ﻭﻫﺬﺍ ﻭﻫﻢ‬ ‫ﻅ‪ :‬ﺃﻧﻪ ﺇﳕﺎ ﺃﻫ ﱠﻞ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻗﻂ ﺇﻥ ﺇﺣﺮ‪‬ﺍﻣﻪ ﻛﺎﻥ ﻗﺒﻞ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﺍﶈﻔﻮ ﹸ‬ ‫ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻻ ﺃﺩﺭﻯ ﻣﻦ ﺃﻳﻦ ﻟﻪ ﻫﺬﺍ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ :‬ﻣﺎ ﺃﻫ ﱠﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ﺇﻻ ﻣِﻦ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٤٨‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٦٠/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٧٠‬‬


‫‪١٠٤‬‬ ‫ﻋﻨﺪ ﺍﻟﺸﺠﺮﺓ ﺣﲔ ﻗﺎﻡ ﺑﻪ ﺑﻌﲑ‪‬ﻩ)‪ .(١‬ﻭﻗﺪ ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﺇﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ‪ ،‬ﰒ ﺭﻛﺐ)‪،(٢‬‬ ‫ﻭﺍﳊﺪﻳﺜﺎﻥ ﰲ )ﺍﻟﺼﺤﻴﺢ(‪.‬‬ ‫ﻓﺈﺫﺍ ﲨﻌﺖ ﺃﺣﺪ‪‬ﳘﺎ ﺇﱃ ﺍﻵﺧﺮ‪ ،‬ﺗﺒﻴ‪‬ﻦ ﺃﻧ‪‬ﻪ ﺇﳕﺎ ﺃﻫ ﱠﻞ ﺑﻌ ‪‬ﺪ ﺻﻼ ِﺓ ﺍﻟﻈﱡﻬﺮ‪ ،‬ﰒ ﻟﺒ‪‬ﻰ ﻓﻘﺎﻝ‪:‬‬ ‫ﻚ‬ ‫ﻚ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﻚ ﻭﺍﳌﹸ ﹾﻠ ‪‬‬ ‫ﳊ ‪‬ﻤ ‪‬ﺪ ﻭﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﹶﻟ ‪‬‬ ‫ﻚ ﹶﻟ‪‬ﺒ‪‬ﻴﻚ‪ ،‬ﺇ ﱠﻥ ﺍ ﹶ‬ ‫ﻚ ﹶﻟ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ‪‬ﺒ‪‬ﻴﻚ‪ ،‬ﹶﻟﺒ‪‬ﻴﻚ ﻻ ﺷ‪‬ﺮﻳ ‪‬‬ ‫)ﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻚ(‪ .‬ﻭﺭﻓﻊ ﺻﻮﺗ‪‬ﻪ ‪‬ﺬﻩ ﺍﻟﺘﻠﺒﻴ ِﺔ ﺣﱴ ‪‬ﺳ ِﻤﻌ‪‬ﻬﺎ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻭﺃﻣﺮ‪‬ﻫﻢ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ﺃﻥ ﻳﺮﻓﻌ‪‬ﻮﺍ‬ ‫ﹶﻟ ‪‬‬ ‫ﺃﺻﻮﺍﺗ‪‬ﻬﻢ ﺑﺎﻟﺘﻠﺒﻴﺔ)‪.(٣‬‬ ‫ﺤ ِﻤﻞٍ‪ ،‬ﻭﻻ ‪‬ﻫ ‪‬ﻮﺩ‪‬ﺝ‪ ،‬ﻭﻻ ﻋﻤ‪‬ﺎﺭِﻳﺔ ﻭﺯ‪‬ﺍﻣِﻠﺘ‪‬ﻪ ﲢﺘﻪ‪ .‬ﻭﻗﺪ‬ ‫ﻭﻛﺎﻥ ‪‬ﺣﺠ‪‬ﻪ ﻋﻠﻰ ‪‬ﺭﺣ‪‬ﻞ‪ ،‬ﻻ ﰲ ‪‬ﻣ ‪‬‬ ‫ﺤ ِﻤﻞِ‪ ،‬ﻭﺍ ﹶﳍ ‪‬ﻮ ‪‬ﺩﺝِ‪ ،‬ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺎﺭِﻳﺔ‪ ،‬ﻭﳓﻮﻫﺎ ﻋﻠﻰ ﻗﻮﻟﲔ‪،‬‬ ‫ﺤﺮِﻡ ﰲ ﺍ ﹶﳌ ‪‬‬ ‫ﺏ ﺍ ﹸﳌ ‪‬‬ ‫ﺍﺧ‪‬ﺘﻠِﻒ ﰲ ﺟﻮﺍﺯ ﺭﻛﻮ ِ‬ ‫ﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﰉ ﺣﻨﻴﻔﺔ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺍﳌﻨﻊ‬ ‫ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ﺃﺣﺪﳘﺎ‪ :‬ﺍﳉﻮﺍ ‪‬ﺯ ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﰒ ﺇﻧ‪‬ﻪ ج ﺧﻴ‪‬ﺮﻫﻢ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ﺑﲔ ﺍﻷﻧﺴﺎ ِﻙ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﰒ ﻧﺪﺑ‪‬ﻬﻢ ﻋﻨﺪ ﺩ‪‬ﻧﻮ‪‬ﻫﻢ ﻣﻦ ﻣﻜﺔ‬ ‫ﺇﱃ ﻓﺴﺦ ﺍﳊﹶﺞ ﻭﺍﻟﻘِﺮﺍﻥ ﺇﱃ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﳌﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫ ‪‬ﺪﻯ‪ ،‬ﰒ ﺣﺘ‪‬ﻢ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻋﻨﺪ‬ ‫ﺍﳌﺮﻭ ِﺓ‪.‬‬ ‫ﺲ ﺯﻭﺟ ﹸﺔ ﺃﰉ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﳏ ‪‬ﻤ ‪‬ﺪ ﺑﻦ‬ ‫ﺖ ﻋ‪‬ﻤﻴ ٍ‬ ‫ﺕ ﺃﲰﺎ ُﺀ ﺑِﻨ ‪‬‬ ‫ﻭﻭﹶﻟ ‪‬ﺪ ‪‬‬ ‫ﺴ‪‬ﺘﹾﺜ ِﻔ ‪‬ﺮ ﺑﺜﻮﺏ‪ ،‬ﻭﺗ‪‬ﺤﺮﻡ ﻭﺗ‪ِ ‬ﻬﻞﱠ)‪ .(٤‬ﻭﻛﺎﻥ ﰲ‬ ‫ﺴﻞﹶ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺃﰉ ﺑﻜﺮ‪ ،‬ﻓﺄﻣﺮﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﻐﺘ ِ‬ ‫ﺾ ﺗﻐﺘﺴِﻞ ﻹﺣﺮﺍﻣﻬﺎ‪،‬‬ ‫ﺙ ﺳ‪‬ﻨﻦ‪ ،‬ﺇﺣﺪﺍﻫﺎ‪ :‬ﻏﺴ ﹸﻞ ﺍﶈﺮﻡ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﳊﺎﺋ ‪‬‬ ‫ﻗِﺼﺘﻬﺎ ﺛﻼ ﹸ‬ ‫ﺼ ‪‬ﺢ ﻣِﻦ ﺍﳊﺎﺋﺾ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﺍﻹﺣﺮﺍﻡ ‪‬ﻳ ِ‬ ‫ﺱ ﻣﻌﻪ ﻳﺰﻳﺪ‪‬ﻭﻥ ﻓﻴﻬﺎ‬ ‫ﰒ ﺳﺎﺭ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻳ‪‬ﻠﺒ‪‬ﻰ ﺑﺘﻠﺒﻴﺘِﻪ ﺍﳌﺬﻛﻮﺭﺓِ‪ ،‬ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﻭﻳ‪‬ﻨ ﹸﻘﺼ‪‬ﻮﻥ‪ ،‬ﻭﻫﻮ ‪‬ﻳ ِﻘﺮ‪‬ﻫﻢ ﻭﻻ ﻳ‪‬ﻨ ِﻜﺮ‪ ‬ﻋﻠﻴﻬﻢ)‪.(٥‬‬ ‫ﺶ ﻋ‪‬ﻘﲑﺍﹰ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺩ‪‬ﻋﻮﻩ ﻓﺈﻧ‪‬ﻪ‬ ‫ﻭﻟﺰﻡ ﺗﻠﺒﻴﺘ‪‬ﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧ‪‬ﻮﺍ ﺑﺎﻟﺮ‪‬ﻭﺣﺎﺀ‪ ،‬ﺭﺃﻯ ﺣِﻤﺎﺭ ﻭ ‪‬ﺣ ٍ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٨٦‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٧٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٦٢/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٣٤/١‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻣﺴﻨﺪﻩ )‪ ،(١١/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٨١٤‬‬ ‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٦٢/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٢٩‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٢٢‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢١٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٠٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩١٣‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٣٢ ،٣٣١/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٢٥ ،٣٢٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١١٨٤‬‬


‫‪١٠٥‬‬ ‫ﱃ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳﺎ ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠﻪ‪،‬‬ ‫ﻳ‪‬ﻮ ِﺷﻚ‪ ‬ﹶﺃ ﹾﻥ ﻳ‪‬ﺄﺗ ‪‬ﻰ ﺻ‪‬ﺎ ِﺣﺒ‪‬ﻪ( ﻓﹶﺠﺎﺀ ﺻ‪‬ﺎ ِﺣﺒ‪‬ﻪ ﺇ ﹶ‬ ‫ﻕ)‪.(١‬‬ ‫ﺴ ‪‬ﻤﻪ‪ ‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺮﻓﹶﺎ ِ‬ ‫‪‬ﺷ ﹾﺄ‪‬ﻧﻜﹸﻢ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﳊِﻤﺎﺭِ‪ ،‬ﹶﻓﺄﹶﻣ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻓ ﹶﻘ ‪‬‬ ‫ﺼﺪ‪‬ﻩ ﻷﺟﻠﻪ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺤ ِﺮ ِﻡ ﻣِﻦ ﺻﻴﺪ ﺍﳊﹶﻼﻝ ﺇﺫﺍ ﱂ ‪‬ﻳ ِ‬ ‫ﻭﰱ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﻛ ِﻞ ﺍﳌﹸ ‪‬‬ ‫ﺤﺮِﻡ‪ ،‬ﻓﻠﻌﻠﱠﻪ ﱂ ﳝ ‪‬ﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﻓﻬﻮ ﻛﺄﰉ ﻗﺘﺎﺩﺓ ﰲ ﻗﺼﺘﻪ‪ ،‬ﻭﺗﺪﻝ ﻫﺬﻩ‬ ‫ﻛﻮ ﹸﻥ ﺻﺎﺣﺒﻪ ﱂ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﺢ ﲟﺎ ‪‬ﻳ ‪‬ﺪﻝﱡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺪﻝ ﻋﻠﻰ‬ ‫ﺖ ﻟﻚ‪ ،‬ﺑﻞ ‪‬ﺗ ِ‬ ‫ﺍﻟﻘﺼ ﹸﺔ ﻋﻠﻰ ﺃﻥ ﺍﳍِﺒﺔ ﻻ ﺗﻔﺘ ِﻘﺮ‪ ‬ﺇﱃ ﻟﻔﻆ‪ :‬ﻭﻫﺒ ‪‬‬ ‫ﻗﺴﻤﺘﻪ ﺍﻟﻠﺤﻢ ﻣﻊ ﻋﻈﺎﻣﻪ ﺑﺎﻟﺘﺤﺮ‪‬ﻯ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻴ ‪‬ﺪ ﻳ‪‬ﻤﹶﻠﻚ‪ ‬ﺑﺎﻹﺛﺒﺎﺕ‪ ،‬ﻭﺇﺯﺍﻟﺔ‬ ‫ﺍﻣﺘﻨﺎﻋﻪ‪ ،‬ﻭﺃﻧﻪ ﳌﻦ ﺃﺛﺒﺘﻪ ﻻ ﳌﻦ ﺃﺧﺬﻩ‪ ،‬ﻭﻋﻠﻰ ِﺣ ﱢﻞ ﺃﻛ ِﻞ ﳊﻢ ﺍﳊِﻤﺎﺭ ﺍﻟﻮﺣﺸﻰ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﺘﻮﻛﻴﻞ ﰲ ﺍﻟﻘِﺴﻤﺔ‪ ،‬ﻭﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻘﺎﺳﻢ ﻭﺍﺣﺪﹰﺍ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻒ ﰲ ِﻇ ﱟﻞ ﻓﻴﻪ‬ ‫ﱮ ﺣ‪‬ﺎِﻗ ‪‬‬ ‫ﰒ ﻣﻀﻰ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻷُﺛﹶﺎﻳ ِﺔ ﺑﲔ ﺍﻟﺮ‪‬ﻭﻳﹶﺜ ِﺔ ﻭﺍﻟ ‪‬ﻌ ‪‬ﺮﺝِ‪ ،‬ﺇﺫﺍ ﻇ ‪‬‬ ‫ﻕ ﺑﲔ‬ ‫ﻼ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻩ ﻻ ‪‬ﻳﺮِﻳﺒ‪‬ﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﱴ ﻳ‪‬ﺠﺎﻭِﺯﻭﺍ‪ .‬ﻭﺍﻟﻔﺮ ‪‬‬ ‫ﺳﻬﻢ‪ ،‬ﻓﺄﻣﺮ ﺭﺟ ﹰ‬ ‫ﻗﺼﺔ ﺍﻟﻈﱮ‪ ،‬ﻭﻗﺼ ِﺔ ﺍﳊﻤﺎﺭ‪ ،‬ﺃﻥ ﺍﻟﺬﻯ ﺻﺎﺩ ﺍﳊﻤﺎﺭ ﻛﺎﻥ ﺣﻼﻻﹰ‪ ،‬ﻓﻠﻢ ﳝﻨﻊ ﻣﻦ ﺃﻛﻠﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﱂ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻼﻝ ﻭﻫﻢ ﳏﺮِﻣﻮﻥ‪ ،‬ﻓﻠﻢ ﻳﺄﺫ ﹾﻥ ﳍﻢ ﰲ ﺃﻛﻠﻪ‪ ،‬ﻭﻭﻛﱠﻞ ﻣ‪‬ﻦ ‪‬ﻳ ِﻘﻒ‪ ‬ﻋﻨﺪﻩ‪ ،‬ﻟﺌﻼ‬ ‫ﻳﺄﺧﺬﻩ ﺃﺣ ‪‬ﺪ ﺣﱴ ﻳ‪‬ﺠﺎﻭﺯﻭﻩ‪.‬‬ ‫ﳊﻞﱢ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ‬ ‫ﺤﺮِﻡ ﻟﻠﺼﻴﺪ ﳚﻌﻠﹸﻪ ﲟﱰﻟﺔ ﺍﳌﻴﺘﺔ ﰲ ﻋﺪﻡ ﺍ ِ‬ ‫ﻭﻓﻴﻪ ﺩﻟﻴﻞ‪ :‬ﻋﻠﻰ ﺃﻥ ﻗﺘ ﹶﻞ ﺍ ﹸﳌ ‪‬‬ ‫ﻀ ‪‬ﻊ ﻣﺎِﻟ‪‬ﻴﺘ‪‬ﻪ‪.‬‬ ‫ﺣﻼﻻﹰ‪ ،‬ﱂ ‪‬ﺗ ِ‬ ‫ﻓﺼﻞ‬

‫ﰒ ﺳﺎﺭ ﺣﱴ ﺇﺫﺍ ﻧﺰﻝ ﺑﺎﻟ ‪‬ﻌ ‪‬ﺮﺝِ‪ ،‬ﻭﻛﺎﻧﺖ ﺯِﻣﺎﻟﺘ‪‬ﻪ ﻭ ِﺯﻣ‪‬ﺎﹶﻟﺔﹸ ﺃﰉ ﺑﻜﺮ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻊ‬ ‫ﻏﻼﻡ ﻷﰉ ﺑﻜﺮ‪ ،‬ﻓﺠﻠﺲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﺟﺎﻧﺒﻪ‪ ،‬ﻭﻋﺎﺋﺸ ﹸﺔ ﺇﱃ ﺟﺎﻧﺒﻪ ﺍﻵﺧﺮ‪،‬‬ ‫ﻭﺃﲰﺎ ُﺀ ﺯﻭﺟﺘﻪ ﺇﱃ ﺟﺎﻧﺒﻪ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻳﻨﺘﻈِﺮ ﺍﻟﻐﻼﻡ ﻭﺍﻟﺰﻣﺎﻟﺔ‪ ،‬ﺇﺫ ﻃﻠﻊ ﺍﻟﻐﻼﻡ ﻟﻴﺲ ﻣﻌﻪ‬ ‫ﻀﻠﱡﻪ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺒﻌﲑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻦ ﺑﻌﲑ‪‬ﻙ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺿﻠﻠﺘ‪‬ﻪ ﺍﻟﺒﺎﺭﺣﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺑﻌﲑ ﻭﺍﺣﺪ ‪‬ﺗ ِ‬ ‫ﺤﺮِﻡ ﻣﺎ ﻳﺼ‪‬ﻨﻊ‪ ،‬ﻭﻣﺎ‬ ‫ﻓﹶﻄﻔِﻖ ﻳﻀﺮﺑ‪‬ﻪ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺘﺒﺴ‪‬ﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺍﻧﻈﹸﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍ ﹸﳌ ‪‬‬ ‫ﻳﺰﻳﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﻭﻳﺘﺒﺴﻢ‪ .‬ﻭﻣﻦ ﺗﺮﺍﺟﻢ ﺃﰉ ﺩﺍﻭﺩ ﻋﻠﻰ ﻫﺬﻩ‬ ‫ﺍﻟﻘﺼﺔ‪ ،‬ﺑﺎﺏ )ﺍﶈﺮﻡ ﻳﺆﺩ‪‬ﺏ ﻏﻼﻣﻪ()‪.(٢‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٥١/١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٨٣ ،١٨٢/٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٨١٨‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٣٣‬‬


‫‪١٠٦‬‬ ‫ﻓﺼﻞ‬

‫ﺐ ﺑﻦ ‪‬ﺟﺜﱠﺎ ‪‬ﻣ ﹶﺔ ‪‬ﻋﺠ‪ ‬ﺰ‬ ‫ﰒ ﻣﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻷﺑﻮﺍﺀِ‪ ،‬ﺃﻫﺪﻯ ﻟﻪ ﺍﻟﺼ‪‬ﻌ ‪‬‬ ‫ﻚ ﺇ ﱠﻻ ﹶﺃﻧ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ(‪ .‬ﻭﰱ‬ ‫ِﺣﻤ‪‬ﺎ ٍﺭ ﻭﺣﺸﻰ‪ ،‬ﻓﺮﺩ‪‬ﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺇ‪‬ﻧﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﺮﺩ‪ ‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ(‪) :‬ﺃﻧﻪ ﺃﻫﺪﻯ ﻟﻪ ﺣِﻤﺎﺭﹰﺍ ﻭﺣﺸﻴﹰﺎ(‪ ،‬ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ‪) :‬ﳊﻢ ﲪﺎﺭ‬ ‫ﺶ()‪.(١‬‬ ‫ﻭ ‪‬ﺣ ٍ‬ ‫ﻯ ﻟﺮﺳﻮ ِﻝ ﺍﷲ ج ﳊ ‪‬ﻢ ﺣِﻤﺎﺭ‬ ‫ﻭﻗﺎﻝ ﺍﳊﹸﻤﻴﺪﻯ‪ :‬ﻛﺎﻥ ﺳﻔﻴﺎ ﹸﻥ ﻳﻘﻮ ﹸﻝ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺃﹸ ‪‬ﻫ ِﺪ ‪‬‬ ‫ﻭ ‪‬ﺣﺶٍ‪ ،‬ﻭﺭﲟﺎ ﻗﺎﻝ ﺳﻔﻴﺎﻥ‪ :‬ﻳﻘ ﹸﻄ ‪‬ﺮ ﺩﻣﺎﹰ‪ ،‬ﻭﺭﲟﺎ ﱂ ﻳ ﹸﻘ ﹾﻞ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﻓﻴﻤﺎ ﺧﻼ ﺭﲟﺎ‬ ‫ﻗﺎﻝ‪ :‬ﺣِﻤﺎ ‪‬ﺭ ﻭﺣﺶ‪ ،‬ﰒ ﺻﺎﺭ ﺇﱃ ﳊﻢ ﺣﺘ‪‬ﻰ ﻣﺎﺕ)‪ .(٢‬ﻭﰱ ﺭﻭﺍﻳﺔ‪ :‬ﺷ ‪‬ﻖ ﺣِﻤﺎ ِﺭ ﻭﺣﺶٍ‪ ،‬ﻭﰱ‬ ‫ﺶ‪.‬‬ ‫ﺭﻭﺍﻳﺔ‪ :‬ﺭِﺟﻞ ﲪﺎﺭ ﻭﺣ ٍ‬ ‫ﻀ ‪‬ﻤﺮِﻯ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬ ‫ﻭﺭﻭﻯ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﹸﻣﻴ‪‬ﺔ ﺍﻟ ‪‬‬ ‫ﳉﺤﻔﺔ‪ ،‬ﻓﺄﻛﻞ ﻣﻨﻪ ﻭﺃﻛﻞ ﺍﻟﻘﻮﻡ‪ .‬ﻗﺎﻝ‬ ‫ﺶ ﻭﻫﻮ ﺑﺎ ﹸ‬ ‫ﺍﻟﺼ‪‬ﻌﺐِ‪ ،‬ﺃﹸﻫﺪﻯ ﻟﻠﻨﱮ ج ‪‬ﻋﺠ‪ ‬ﺰ ﺣِﻤﺎ ِﺭ ﻭ ‪‬ﺣ ٍ‬ ‫ﺍﻟﺒﻴﻬﻘﻰ‪ :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ)‪ .(٣‬ﻓﺈﻥ ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻓﻜﺄﻧﻪ ﺭ ‪‬ﺩ ﺍﳊﻰ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﻠﱠﺤﻢ‪.‬‬ ‫ﺐ ﺑﻦ ‪‬ﺟﺜﱠﺎﻣﺔ ﺃﻫﺪﻯ ﻟﻠﻨﱮ ج ﺍﳊﻤﺎ ‪‬ﺭ ﺣ‪‬ﻴﺎﹰ‪،‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺼ‪‬ﻌ ‪‬‬ ‫ﺤﺮِﻡ ﺫﺑ ‪‬ﺢ ﲪﺎﺭ ﻭﺣﺶ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻫﺪﻯ ﻟﻪ ﳊﻢ ﺍﳊﻤﺎﺭ‪ ،‬ﻓﻘﺪ ﳛﺘ ِﻤﻞﹸ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻓﻠﻴﺲ ﻟﻠ ‪‬ﻤ ‪‬‬ ‫ﺚ ﻣﺎﻟﻚ‪ :‬ﺃﻧﻪ‬ ‫ﻋﻠﻢ ﺃﻧﻪ ﺻِﻴﺪ ﻟﻪ‪ ،‬ﻓﺮﺩ‪‬ﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻳﻀﺎﺣﻪ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺣﺪﻳ ﹸ‬ ‫ﺖ ﻣﻦ ﺣﺪﻳﺚ ﻣ‪‬ﻦ ﺣﺪ‪‬ﺙ ﺃﻧﻪ ﺃﹸﻫﺪﻯ ﻟﻪ ﻣﻦ ﳊﻢ ﲪﺎﺭ‪.‬‬ ‫ﺃﹸﻫﺪﻯ ﻟﻪ ﲪﺎﺭﹰﺍ ﺃﺛﺒ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﺃﻣﺎ ﺣﺪﻳﺚ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ‪ ،‬ﻓﻐﻠﻂ ﺑﻼ ﺷﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﻗﻌ ﹶﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﺮﻭﺍ ﹸﺓ ﺃﻧﻪ ﱂ ﻳﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﺇﻻ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺸﺎﺫﱠﺓ ﺍﳌﻨﻜﺮﺓ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻻﺧﺘﻼ ‪‬‬ ‫ﻑ ﰲ ﻛﻮﻥ ﺍﻟﺬﻯ ﺃﻫﺪﺍﻩ ﺣﻴ‪‬ﺎ‪ ،‬ﺃﻭ ﳊﻤﺎﹰ‪ ،‬ﻓﺮﻭﺍﻳﺔ ﻣ‪‬ﻦ ﺭﻭﻯ ﳊﻤﹰﺎ ﺃﻭﱃ‬ ‫ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ‪.‬‬ ‫ﻂ ﺍﻟﻮﺍﻗﻌ ﹶﺔ ﺣﱴ ﺿﺒﻄﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻘﻄﺮ ﺩﻣﺎﹰ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺭﺍﻭﻳﻬﺎ ﻗﺪ ﺣﻔﻈﻬﺎ‪ ،‬ﻭﺿﺒ ﹶ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺣﻔﻈﻪ ﻟﻠﻘﺼﺔ ﺣﱴ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻯ ﻻ ﻳ‪‬ﺆﺑﻪ ﻟﻪ‪.‬‬ ‫ﺾ ﺍﳊِﻤﺎﺭ‪ ،‬ﻭﺃﻧﻪ ﳊﻢ ﻣﻨﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﻨﺎﻗﺾ ﻗﻮﻟﻪ‪:‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﻛﻮﻧﻪ ﺑﻌ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨ ،٢٦/٤‬ﻭﻣﺴﻠﻢ )‪ ،(١١٩٣‬ﻭﺍﳌﻮﻃﺄ )‪.(٣٥٣/١‬‬ ‫)‪ (٢‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪.(١٩٢/٥‬‬ ‫)‪ (٣‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪.(١٩٣/٥‬‬


‫‪١٠٧‬‬ ‫ﺃﹸﻫﺪﻯ ﻟﻪ ﲪﺎﺭﺍﹰ‪ ،‬ﺑﻞ ﻳ‪‬ﻤﻜﻦ ﲪﻠﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻣ‪‬ﻦ ﺭﻭ‪‬ﻯ ﳊﻤﺎﹰ‪ ،‬ﺗﺴﻤﻴﺔ ﻟﻠﺤﻢ ﺑﺎﺳﻢ ﺍﳊﻴﻮﺍﻥ‪،‬‬ ‫ﻭﻫﺬﺍ ﳑﺎ ﻻ ﺗﺄﺑﺎﻩ ﺍﻟﻠﻐﺔ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ ::‬ﺃﻥ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﺘﻔﻘﺔ ﻋﻠﻰ ﺃﻧﻪ ﺑﻌﺾ ﻣﻦ ﺃﺑﻌﺎﺿﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ‬ ‫ﺾ ﺑﲔ ﻫﺬﻩ‬ ‫ﺫﻟﻚ ﺍﻟﺒﻌﺾ‪ ،‬ﻫﻞ ﻫﻮ ﻋﺠﺰ‪‬ﻩ‪ ،‬ﺃﻭ ِﺷﻘﱡﻪ‪ ،‬ﺃﻭ ﺭِﺟﻠﻪ‪ ،‬ﺃﻭ ﳊﻢ ﻣﻨﻪ؟ ﻭﻻ ﺗﻨﺎﻗ ‪‬‬ ‫ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﺇﺫ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸ‪‬ﻖ ﻫﻮ ﺍﻟﺬﻯ ﻓﻴﻪ ﺍﻟ ‪‬ﻌﺠ‪‬ﺰ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﺮ‪‬ﺟﻞ‪ ،‬ﻓﺼﺢ ﺍﻟﺘﻌﺒ ‪‬ﲑ ﻋﻨﻪ‬ ‫‪‬ﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺭﺟﻊ ﺍﺑ ‪‬ﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﻗﻮﻟﻪ‪) :‬ﲪﺎﺭﹰﺍ( ﻭﺛﺒﺖ ﻋﻠﻰ ﻗﻮﻟﻪ‪) :‬ﳊﻢ ﲪﺎﺭ(‬ ‫ﺣﱴ ﻣﺎﺕ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺃﻧﻪ ﺇﳕﺎ ﺃﹸﻫﺪﻯ ﻟﻪ ﳊﻤﹰﺎ ﻻ ﺣﻴﻮﺍﻧﺎﹰ‪ ،‬ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﲔ‬ ‫ﻫﺬﺍ ﻭﺑﲔ ﺃﻛﻠﻪ ﳌﺎ ﺻﺎﺩﻩ ﺃﺑﻮ ﻗﺘﺎﺩﺓ‪ ،‬ﻓﺈ ﱠﻥ ﻗﺼﺔ ﺃﰉ ﻗﺘﺎﺩﺓ ﻛﺎﻧﺖ ﻋﺎﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺳﻨﺔ ﺳﺖ‪،‬‬ ‫ﺐ ﺍﻟﻄﱪﻯ ﰲ‬ ‫ﻭﻗﺼﺔ ﺍﻟﺼ‪‬ﻌﺐ ﻗﺪ ﺫﻛﺮ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﶈ ‪‬‬ ‫ﻛﺘﺎﺏ )ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ( ﻟﻪ‪ .‬ﺃﻭ ﰲ ﺑﻌﺾ ‪‬ﻋﻤ‪‬ﺮﻩ ﻭﻫﺬﺍ ﳑﺎ ﻳ‪‬ﻨﻈﺮ ﻓﻴﻪ‪ .‬ﻭﰱ ﻗﺼﺔ ﺍﻟﻈﱮ ﻭﲪﺎﺭ‬ ‫ﻳﺰﻳﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﺴﻠﻤﻰ ﺍﻟﺒ‪‬ﻬﺰﻯ‪ ،‬ﻫﻞ ﻛﺎﻧﺖ ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﺃﻭ ﰲ ﺑﻌﺾ ‪‬ﻋﻤ‪‬ﺮﻩ ﻭﺍﻟﻠﱠﻪ‬ ‫ﺚ ﺃﰉ ﻗﺘﺎﺩﺓ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺼﺪﻩ ﻷﺟﻠﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻟﺼ‪‬ﻌﺐ ﻋﻠﻰ ﺃﻧﻪ‬ ‫ﺃﻋﻠﻢ؟ ﻓﺈﻥ ‪‬ﺣﻤِﻞ ﺣﺪﻳ ﹸ‬ ‫ﺻ‪‬ﻴﺪ‪ ‬ﺍﻟ‪‬ﺒ ‪‬ﺮ ﹶﻟﻜﹸﻢ ﺣ‪‬ﻼ ﹲﻝ‬ ‫ﺻﻴﺪ ﻷﺟﻠﻪ‪ ،‬ﺯﺍﻝ ﺍﻹﺷﻜﺎﻝﹸ‪ ،‬ﻭﺷﻬﺪ ﻟﺬﻟﻚ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﳌﺮﻓﻮﻉ‪ ) :‬‬ ‫ﺚ ﻗﺪ ﺃﹸ ِﻋﻞﱠ ﺑﺄﻥ ﺍﳌﻄﻠﺐ ﺍﺑﻦ ﺣﻨﻄﺐ‬ ‫ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗﺼِﻴﺪ‪‬ﻭﻩ‪ ‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﺼ‪‬ﺎ ‪‬ﺩ ﹶﻟ ﹸﻜ ‪‬ﻢ()‪ .(١‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺪﻳ ﹸ‬ ‫ﺭﺍﻭﻳﻪ ﻋﻦ ﺟﺎﺑﺮ ﻻ ﻳ‪‬ﻌﺮﻑ ﻟﻪ ﲰﺎﻉ ﻣﻨﻪ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﻨﺴﺎﺋﻰ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻄﱪﻯ ﰲ )ﺣ‪‬ﺠﺔ ﺍﻟﻮﺩﺍﻉ( ﻟﻪ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺍﺻﻄﺎﺩ ﺃﺑﻮ ﻗﺘﺎﺩﺓ‬ ‫ﲪﺎﺭﹰﺍ ﻭﺣﺸﻴﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣ‪‬ﺤﺮﻣﺎﹰ‪ ،‬ﻓﺄﺣﻠﱠﻪ ﺍﻟﻨﱮ ج ﻷﺻﺤﺎﺑﻪ ﺑﻌﺪ ﺃﻥ ﺳﺄﳍﻢ‪ :‬ﻫﻞ ﺃﻣﺮﻩ ﺃﺣﺪ‬ ‫ﻣﻨﻜﻢ ﺑﺸﺊ‪ ،‬ﺃﻭ ﺃﺷﺎﺭ ﺇﻟﻴﻪ؟ ﻭﻫﺬﺍ ﻭﻫﻢ ﻣﻨﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﺈﻥ ﻗِﺼﺔ ﺃﰉ ﻗﺘﺎﺩﺓ ﺇﳕﺎ ﻛﺎﻧﺖ ﻋﺎﻡ‬ ‫ﺍﳊﹸﺪﻳﺒﻴﺔ‪ ،‬ﻫﻜﺬﺍ ﺭﻭﻯ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻨﻪ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺍﻧﻄﻠﻘﻨﺎ ﻣﻊ‬ ‫ﱮ ج ﻋﺎ ‪‬ﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ‪ ،‬ﻓﺄﺣﺮﻡ ﺃﺻﺤﺎﺑ‪‬ﻪ ﻭﱂ ﺃﺣﺮِﻡ‪ ،‬ﻓﺬﻛﺮ ﻗِﺼﺔ ﺍﳊﻤﺎﺭ ﺍﻟﻮﺣﺸﻰ)‪.(٢‬‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻯ ﻭﺍ ٍﺩ ﻫﺬﺍ(؟ ﻗﺎﻝ‪ :‬ﻭﺍﺩﻯ ‪‬ﻋﺴ‪‬ﻔﺎﻥ‪.‬‬ ‫ﺴﻔﹶﺎﻥ‪ :‬ﻗﺎﻝ‪) :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؛ ﺃ ‪‬‬ ‫ﻓﻠﻤﺎ ﻣ ‪‬ﺮ ﺑﻮﺍﺩﻯ ‪‬ﻋ ‪‬‬ ‫ﻒ ‪‬ﻭﹸﺃ ‪‬ﺯ ‪‬ﺭﻫ‪‬ﻢ ﺍﻟﻌﺒ‪‬ﺎﺀُ‪،‬‬ ‫ﻗﺎﻝ‪) :‬ﻟﻘﺪ ‪‬ﻣ ‪‬ﺮ ﺑﻪ ﻫ‪‬ﻮ ‪‬ﺩ ﻭﺻ‪‬ﺎِﻟ ‪‬ﺢ ﻋﻠﻰ ‪‬ﺑ ﹾﻜ ‪‬ﺮ‪‬ﻳ ِﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮﻳ‪‬ﻦ ‪‬ﺧ ﹸﻄ ‪‬ﻤﻬ‪‬ﻤﺎ ﺍﻟﻠﱢﻴ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٨٥١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٨٧/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٤٩‬ﻭﺍﻟﺸﺎﻓﻌﻲ )‪،(٢٦/٢‬‬ ‫ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(٩٨٠‬ﻭﺍﳊﺎﻛﻢ )‪.(٤٥٢/١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٤ ،٢٣/٤‬ﻭﻣﺴﻠﻢ )‪.(٥٩)(١١٩٦‬‬


‫‪١٠٨‬‬ ‫ﺖ ﺍﻟ ‪‬ﻌﺘِﻴ ‪‬ﻖ( ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ)‪.(١‬‬ ‫ﺤﺠ‪‬ﻮ ﹶﻥ ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻭﺃ ‪‬ﺭﺩِﻳ‪‬ﺘﻬ‪‬ﻢ ﺍﻟ‪‬ﻨﻤﺎﺭ‪ ،‬ﻳﹶﻠﺒ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺴ ِﺮﻑ‪ ،‬ﺣﺎﺿﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺃﻫﻠﱠﺖ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪،‬‬ ‫ﻓﻠﻤﺎ ﻛﺎﻥ ‪‬ﺑ ‪‬‬ ‫ﺖ(؟ ﻗﺎﻟﺖ‪ :‬ﻧ ‪‬ﻌﻢ‪،‬‬ ‫ﺴ ِ‬ ‫ﻚ ‪‬ﻧ ِﻔ ‪‬‬ ‫ﱮ ج ﻭﻫﻰ ﺗﺒﻜﻰ‪ ،‬ﻗﺎﻝ‪) :‬ﻣﺎ ‪‬ﻳ‪‬ﺒﻜِﻴﻚِ؟ ﹶﻟ ‪‬ﻌﻠﱠ ِ‬ ‫ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻨ ‪‬‬ ‫ﺕ ﺁ ‪‬ﺩﻡ‪ ،‬ﺍ ﹾﻓﻌ‪‬ﻠﻰ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ ﺍﳊﹶﺎﺝ‪ ،‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃ ﹾﻥ ﻻ ‪‬ﺗﻄﹸﻮﰱ‬ ‫ﻗﺎﻝ‪ ) :‬ﻫﺬﹶﺍ ﺷ ﹲﺊ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒﻪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺑﻨ‪‬ﺎ ِ‬ ‫ﺖ()‪.(٢‬‬ ‫ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎ ُﺀ ﰲ ﻗﺼﺔ ﻋﺎﺋﺸﺔ‪ :‬ﻫﻞ ﻛﺎﻧﺖ ﻣﺘﻤﺘﻌﺔ ﺃﻭ ﻣﻔﺮِﺩﺓ؟ ﻓﺈﺫﺍ ﻛﺎﻧﺖ‬ ‫ﳊﺞ‪ ،‬ﻭﺻﺎﺭﺕ‬ ‫ﻣﺘﻤﺘﻌﺔﹰ‪ ،‬ﻓﻬﻞ ﺭﻓﻀﺖ ‪‬ﻋﻤ‪‬ﺮﺗ‪‬ﻬﺎ‪ ،‬ﺃﻭ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻭﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍ ﹶ‬ ‫ﻗﺎﺭﻧﺔﹰ‪ ،‬ﻭﻫﻞ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺍﻟﱴ ﺃﺗﺖ ‪‬ﺎ ﻣِﻦ ﺍﻟﺘﻨﻌﻴﻢ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﺃﻡ ﻻ؟ ﻭﺇﺫﺍ ﱂ ﺗﻜﻦ ﻭﺍﺟﺒﺔﹰ‪،‬‬ ‫ﻓﻬﻞ ﻫﻰ ﻣ‪‬ﺠﺰِﺋ ﹲﺔ ﻋﻦ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻹﺳﻼﻡ ﺃﻡ ﻻ؟ ﻭﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﹰﺎ ﰲ ﻣﻮﺿﻊ ﺣﻴﻀﻬﺎ‪ ،‬ﻭﻣﻮﺿﻊ‬ ‫ﻃﹸﻬﺮﻫﺎ‪ ،‬ﻭﳓﻦ ﻧﺬﻛﺮ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺸﺎﰱ ﰲ ﺫﻟﻚ ﲝﻮﻝ ﺍﻟﻠﱠﻪ ﻭﺗﻮﻓﻴﻘﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎ ُﺀ ﰲ ﻣﺴﺄﻟﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻗﺼﺔ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻫﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﺃﺣﺮﻣﺖ‬ ‫ﺾ ﺍﻹﺣﺮﺍ ‪‬ﻡ ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪،‬‬ ‫ﻑ ﻗﺒ ﹶﻞ ﺍﻟﺘﻌﺮﻳﻒِ‪ ،‬ﻓﻬﻞ ﺗﺮﹸﻓ ‪‬‬ ‫ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﺤﺎﺿﺖ‪ ،‬ﻭﱂ ﻳ‪‬ﻤﻜﻨﻬﺎ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﺃﻭ ﺗ‪‬ﺪﺧﻞ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻭﺗﺼﲑ ﻗﺎﺭِﻧﺔ؟ ﻓﻘﺎﻝ ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ‪:‬‬ ‫ﻭ‪‬ﺗ ِﻬﻞﱡ ﺑﺎ ﹶ‬ ‫ﻓﻘﻬﺎ ُﺀ ﺍﻟﻜﹸﻮﻓﺔ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺑﺎﻟﺜﺎﱏ‪ :‬ﻓﻘﻬﺎﺀ ﺍﳊﺠﺎﺯ‪ .‬ﻣﻨﻬﻢ‪ :‬ﺍﻟﺸﺎﻓﻌﻰ‬ ‫ﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﺎﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺗﺒﺎﻋﻪ‪.‬‬ ‫ﻭﻣﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ‪ :‬ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪:‬‬ ‫ﺖ ﻭﻻ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪،‬‬ ‫ﻒ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺖ ﻣﻜﱠ ﹶﺔ ﻭﺃﻧﺎ ﺣﺎﺋِﺾ ﱂ ﹶﺃ ﹸﻃ ‪‬‬ ‫ﺖ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﻘﺪِﻣ ‪‬‬ ‫)ﺃﻫﻠﻠ ‪‬‬ ‫ﳊﺞ‪،‬‬ ‫ﺸﻄِﻰ‪ ،‬ﻭﺃﹶﻫﻠﱢﻰ ﺑﺎ ﹶ‬ ‫ﺕ ﺫﻟﻚ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍﻧ ﹸﻘﻀِﻰ ﺭ‪‬ﺃ ‪‬ﺳﻚِ‪ ،‬ﻭﺍ ‪‬ﻣ‪‬ﺘ ِ‬ ‫ﻓﺸﻜﻮ ‪‬‬ ‫ﳊﺞ‪ ،‬ﺃ ‪‬ﺭ ‪‬ﺳﻠﹶﲎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﻣ ‪‬ﻊ ‪‬ﻋ‪‬ﺒ ِﺪ‬ ‫ﻀ‪‬ﻴﺖ‪ ‬ﺍ ﹶ‬ ‫ﺖ‪ :‬ﹶﻓ ﹶﻔ ‪‬ﻌ ﹾﻠﺖ‪ ‬ﹶﻓﻠﱠﻤﺎ ﹶﻗ ‪‬‬ ‫ﻭ ‪‬ﺩﻋِﻰ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ(‪ .‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫)‪(٣‬‬ ‫ﺍﻟﺮ‪‬ﲪ ‪‬ﻦ ‪‬ﺑ ِﻦ ﺃﰉ ‪‬ﺑ ﹾﻜ ٍﺮ ﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ‪‬ﻨﻌِﻴﻢِ‪ ،‬ﻓﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻤ ‪‬ﺮﺕ‪ِ ‬ﻣﻨ‪‬ﻪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﻫ ِﺬ ِﻩ ‪‬ﻣﻜﹶﺎ ﹸﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺗِﻚ( ‪ .‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﳊﺞ‪ ،‬ﻟﻘﻮﻟﻪ‬ ‫ﺖ ﺑﺎ ﹶ‬ ‫ﻓﻬﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻣﺘﻤﺘﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﺃ‪‬ﺎ ﺭﻓﻀﺖ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ ﻭﺃﺣﺮ ‪‬ﻣ ‪‬‬ ‫ﺸﻄِﻰ(‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻗﻴﺔ ﻋﻠﻰ‬ ‫ﻚ ﻭﺍ ‪‬ﻣ‪‬ﺘ ِ‬ ‫ﻚ( ﻭﻟﻘﻮﻟﻪ‪) :‬ﺍﻧﻘﹸﻀﻰ ﺭ‪‬ﺃ ‪‬ﺳ ِ‬ ‫ج‪) :‬ﺩﻋﻰ ﻋ‪ ‬ﻤ ‪‬ﺮ‪‬ﺗ ِ‬ ‫ﺸﻂﹶ‪ ،‬ﻭﻷﻧﻪ ﻗﺎﻝ ﻟﻠ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﻟﱴ ﺃﺗﺖ ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ‪) :‬ﻫﺬﻩ ﻣﻜﺎ ﹸﻥ‬ ‫ﺇﺣﺮﺍﻣﻬﺎ‪ ،‬ﳌﺎ ﺟﺎﺯ ﳍﺎ ﺃﻥ ﲤﺘ ِ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪.(٢٣٢/١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٤٢/١‬ﻭﻣﺴﻠﻢ )‪.(١٢٠)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٠/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢١١‬‬


‫‪١٠٩‬‬ ‫ﻚ(‪ .‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻋ‪ ‬ﻤ ‪‬ﺮﺗ‪‬ﻬﺎ ﺍﻷﻭﱃ ﺑﺎﻗﻴﺔ‪ ،‬ﱂ ﺗﻜﻦ ﻫﺬﻩ ﻣﻜﺎﻧ‪‬ﻬﺎ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﻣﺴﺘﻘﻠ ﹰﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﻟﻮ ﺗﺄﻣﻠﺘﻢ ﻗِﺼ ﹶﺔ ﻋﺎﺋﺸﺔ ﺣ ‪‬ﻖ ﺍﻟﺘﺄ ‪‬ﻣﻞِ‪ ،‬ﻭﲨﻌﺘ‪‬ﻢ ﺑﲔ ﻃﺮﻗﻬﺎ ﻭﺃﻃﺮﺍﻓﻬﺎ‪،‬‬ ‫ﺾ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﻔﻰ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻟﺘﺒﻴ‪‬ﻦ ﻟﻜﻢ ﺃ‪‬ﺎ ﻗﺮﻧﺖ‪ ،‬ﻭﱂ ﺗﺮﻓﹸ ِ‬ ‫ﺴ ِﺮﻑ‪ ،‬ﻋ ‪‬ﺮ ﹶﻛﺖ‪ ،‬ﰒ ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻫﻠﱠﺖ ﻋﺎﺋﺸﺔ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﺖ ِﺑ ‪‬‬ ‫ﺖ ﻭﻗﺪ‬ ‫ﻚ(؟ ﻗﺎﻟﺖ‪ :‬ﺷﺄﱏ ﺃﱏ ﻗﺪ ﺣِﻀ ‪‬‬ ‫ج ﻋﻠﻰ ﻋﺎﺋﺸﺔ‪ ،‬ﻓﻮﺟﺪﻫﺎ ﺗﺒﻜﻰ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻣﺎ ﺷﺄ‪‬ﻧ ِ‬ ‫ﳊ ‪‬ﺞ ﺍﻵﻥﹶ‪ ،‬ﻗﺎﻝ‪) :‬ﺇ ﱠﻥ ﻫﺬﹶﺍ‬ ‫ﺱ ‪‬ﻳ ﹾﺬ ‪‬ﻫﺒ‪‬ﻮ ﹶﻥ ﺇﱃ ﺍ ﹶ‬ ‫ﺖ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻒ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺃﹶﺣ ﱠﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﹶﺃ ِﺣﻞﱠ‪ ،‬ﻭﱂ ﺃ ﹸﻃ ‪‬‬ ‫ﺖ ﺍﳌﻮﺍﻗِﻒ‬ ‫ﳊ ‪‬ﺞ( ﻓﻔﻌﻠﺖ‪ ،‬ﻭﻭﻗﻔ ِ‬ ‫ﺕ ﺁ ‪‬ﺩﻡ‪ ،‬ﻓﺎ ﹾﻏ‪‬ﺘﺴِﻠﻰ‪ ،‬ﹸﺛﻢ‪ ‬ﺃﹶﻫﻠﱢﻰ ﺑﺎ ﹶ‬ ‫ﺃﻣﺮ ﻗﺪ ﹶﻛ‪‬ﺘ‪‬ﺒﻪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻠﻰ ﺑ‪‬ﻨﺎ ِ‬ ‫ﺖ ِﻣ ‪‬ﻦ‬ ‫ﹸﻛﻠﱠﻬﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻃﻬ‪‬ﺮﺕ‪ ،‬ﻃﺎﻓﺖ ﺑﺎﻟﻜﻌﺒ ِﺔ ﻭﺑﺎﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ .‬ﰒ ﻗﺎﻝ‪) :‬ﹶﻗ ‪‬ﺪ ‪‬ﺣﹶﻠ ﹾﻠ ِ‬ ‫ﻚ( ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺇﱏ ﹶﺃ ِﺟﺪ‪ ‬ﰲ ﻧﻔﺴﻰ ﺃﱏ ﱂ ﺃﻃﻒ ﺑﺎﻟﺒﻴﺖ ﺣﱴ‬ ‫ﻚ ﻭ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﺗ ِ‬ ‫ﺠ ِ‬ ‫‪‬ﺣ ‪‬‬ ‫ﺐ ﺑِﻬﺎ ﻳﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ﻓﹶﺄ ‪‬ﻋ ِﻤﺮ‪‬ﻫﺎ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ‪‬ﻨﻌِﻴ ِﻢ()‪.(١‬‬ ‫ﺖ‪ .‬ﻗﺎﻝ‪) :‬ﻓﺎ َﹾﺫ ‪‬ﻫ ‪‬‬ ‫ﺣﺠﺠ ‪‬‬ ‫ﺖ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﹶﻗ ِﺪ ‪‬ﻣﺖ‪ ‬ﻭﱂ‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﻃﺎﻭﻭﺱ ﻋﻨﻬﺎ‪ :‬ﺃﻫﻠﻠ ‪‬‬ ‫ﻚ‬ ‫ﺴﻌ‪ِ ‬‬ ‫ﱮ ج ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﻔﺮ‪) :‬ﻳ ‪‬‬ ‫ﻚ ﹸﻛﻠﱠﻬﺎ‪ ،‬ﻓﻘﺎ ﹶﻝ ﳍﺎ ﺍﻟﻨ ‪‬‬ ‫ﺴ ﹾﻜﺖ‪ ‬ﺍﳌﹶﻨﺎ ِﺳ ‪‬‬ ‫ﻀﺖ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬‬ ‫ﻒ ﺣﺘ‪‬ﻰ ِﺣ ‪‬‬ ‫ﹶﺃ ﹸﻃ ‪‬‬ ‫ﻚ()‪.(٢‬‬ ‫ﻚ ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﻚ ﹶﻟ ِ‬ ‫ﹶﻃﻮ‪‬ﺍﻓﹸ ِ‬ ‫ﻓﻬﺬﻩ ﻧﺼﻮﺹ ﺻﺮﳛﺔ‪ ،‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ‪‬ﺣ ‪‬ﺞ ﻭ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻻ ﰲ ‪‬ﺣ ‪‬ﺞ ﻣﻔﺮﺩ‪ ،‬ﻭﺻﺮﳛﺔ ﰲ‬ ‫ﺾ ﺇﺣﺮﺍ ‪‬ﻡ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪،‬‬ ‫ﻑ ﻭﺍﺣﺪ‪ ،‬ﻭﺳﻌ ‪‬ﻰ ﻭﺍﺣِﺪ‪ ،‬ﻭﺻﺮﳛ ﹲﺔ ﰲ ﺃ‪‬ﺎ ﱂ ﺗﺮﹸﻓ ‪‬‬ ‫ﺃﻥ ﺍﻟﻘﺎﺭِﻥ ﻳﻜﻔﻴﻪ ﻃﻮﺍ ‪‬‬ ‫ﺤﻞﱠ ﻣﻨﻪ‪ .‬ﻭﰱ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ‪) :‬ﻛﻮﱏ ﰲ‬ ‫ﺑﻞ ﺑﻘﻴﺖ ﰲ ﺇﺣﺮﺍﻣﻬﺎ ﻛﻤﺎ ﻫﻰ ﱂ ‪‬ﺗ ِ‬ ‫ﻚ(‪ .‬ﻓﻠﻮ‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮﺗِﻚ‪ ،‬ﹶﻓﻌ‪‬ﺴﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺃ ﹾﻥ ﻳ‪‬ﺮ ‪‬ﺯﻗﹶﻜﻴﻬﺎ()‪ .(٣‬ﻭﻻ ﻳﻨﺎﻗﺾ ﻫﺬﺍ ﻗﻮﻟﻪ‪) :‬ﺩ‪‬ﻋﻰ ﻋ‪ ‬ﻤ ‪‬ﺮ‪‬ﺗ ِ‬ ‫ﻚ(‪ ،‬ﻓ ‪‬ﻌﻠِﻢ‬ ‫ﺤﺠ‪‬ﻚ ﻭﻋ‪‬ﻤﺮِﺗ ِ‬ ‫ﻚ ِﻟ ‪‬‬ ‫ﻚ ﻃﻮﺍﻓﹸ ِ‬ ‫ﻛﺎﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺭﻓﻀ‪‬ﻬﺎ ﻭﺗﺮﻛﹶﻬﺎ‪ ،‬ﳌﺎ ﻗﺎﻝ ﳍﺎ‪) :‬ﻳﺴﻌ‪ِ ‬‬ ‫ﺾ ﺇﺣﺮﺍﻣﻬﺎ‪.‬‬ ‫ﺃﻥ ﺍﳌﺮﺍﺩ‪ :‬ﺩﻋﻰ ﺃﻋﻤﺎﳍﺎ ﻟﻴﺲ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺭﻓ ‪‬‬ ‫ﺸﻄِﻰ(‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﺃﻋﻀﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳍﻢ ﻓﻴﻪ‬ ‫ﻚ ﻭﺍﻣ‪‬ﺘ ِ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪) :‬ﺍﻧ ﹸﻘﻀِﻰ ‪‬ﺭﹾﺃ ‪‬ﺳ ِ‬ ‫ﺃﺭﺑﻌﺔ ﻣﺴﺎﻟﻚ‪:‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺭﻓﺾ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﳊﻨﻔﻴﺔ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٣٢)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٣)(١٢١١‬‬


‫‪١١٠‬‬ ‫ﺤﺮِﻡ ﺃﻥ ﳝﺸ‪‬ﻂ ﺭﺃﺳﻪ‪ ،‬ﻭﻻ ﺩﻟﻴ ﹶﻞ ﻣﻦ‬ ‫ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠ ‪‬ﻤ ‪‬‬ ‫ﻛﺘﺎﺏ ﻭﻻ ﺳ‪‬ـﻨ‪‬ﺔ ﻭﻻ ﺇﲨﺎﻉ ﻋﻠﻰ ﻣﻨﻌﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻻ ﲢﺮﳝ ِﻪ ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺣﺰﻡ ﻭﻏﲑﻩ‪.‬‬ ‫ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﻌﻠﻴ ﹸﻞ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪ ،‬ﻭﺭﺩ‪‬ﻫﺎ ﺑﺄﻥ ﻋﺮﻭ ﹶﺓ ﺍﻧﻔﺮﺩ ‪‬ﺎ‪ ،‬ﻭﺧﺎﻟﻒ ‪‬ﺎ ﺳﺎﺋ ‪‬ﺮ‬ ‫ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺣﺪﻳﺜﹶﻬﺎ ﻃﺎﻭﻭﺱ ﻭﺍﻟﻘﺎﺳﻢ ﻭﺍﻷﺳﻮﺩ ﻭﻏﲑﻫﻢ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮ ﺃﺣﺪ ﻣﻨﻬﻢ‬ ‫ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﺚ ﺣﻴﻀﻬﺎ ﰲ ﺍﳊﺞ ﻓﻘﺎﻝ ﻓﻴﻪ‪ :‬ﺣﺪ‪‬ﺛﲎ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﺎ‪ ) :‬ﺩﻋِﻰ‬ ‫ﺣﺪﻳ ﹶ‬ ‫ﺸﻄِﻰ َ( ﻭﺫﻛﺮ ﲤﺎﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻟﻮﺍ‪:‬ﻓﻬﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ‬ ‫ﻚ ‪‬ﻭﺍﹾﻣ‪‬ﺘ ِ‬ ‫ﻚ ﻭ‪‬ﺍ‪‬ﻧ ﹸﻘﻀِﻰ ‪‬ﺭﹾﺃ ‪‬ﺳ ِ‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮ‪‬ﺗ ِ‬ ‫ﻋﺮﻭﺓ ﱂ ﻳﺴﻤﻊ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫ﺍﳌﺴﻠﻚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻗﻮﻟﻪ‪ ) :‬ﺩﻋِﻰ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ(‪ ،‬ﺃﻯ ‪‬ﺩﻋِﻴﻬﺎ ﲝﺎﳍﺎ ﻻ ﲣﺮﺟﻰ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺍﳌﺮﺍ ‪‬ﺩ ﺗﺮﻛﹶﻬﺎ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻭﺟﻬﺎﻥ‪:‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺗِﻚ(‪.‬‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﻚ ِﻟ ‪‬‬ ‫ﻚ ﹶﻃﻮ‪‬ﺍﻓﹸ ِ‬ ‫ﺴﻌ‪ِ ‬‬ ‫ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻳ ‪‬‬ ‫ﻚ(‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﺃﻭﱃ ﻣِﻦ ﲪﻠﻪ ﻋﻠﻰ ﺭﻓﻀﻬﺎ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻛﻮﱏ ﰲ ﻋ‪‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﻚ( ﻓﻌﺎﺋﺸﺔ ﺃﺣﺒ‪‬ﺖ ﺃﻥ ﺗﺄﺗﻰ‬ ‫ﻟﺴﻼﻣﺘﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﹸﻪ‪) :‬ﻫﺬِﻩ ‪‬ﻣﻜﹶﺎ ﹸﻥ ﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﻓﺄﺧﱪﻫﺎ ﺍﻟﻨﱮ ج ﺃﻥ ﻃﻮﺍﻓﹶﻬﺎ ﻭﻗﻊ ﻋﻦ ‪‬ﺣﺠ‪‬ﺘﻬﺎ ﻭ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ‪ ،‬ﻭﺃﻥ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ ﻗﺪ‬ ‫ﺩﺧﻠﺖ ﰲ ‪‬ﺣﺠ‪‬ﻬﺎ‪ ،‬ﻓﺼﺎﺭﺕ ﻗﺎﺭﻧﺔ‪ ،‬ﻓﺄﺑﺖ ﺇﻻ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ ﻣﻔﺮﺩ ﹰﺓ ﻛﻤﺎ ﻗﺼﺪﺕ ﺃﻭﻻﹰ‪ ،‬ﻓﻠﻤﺎ‬ ‫ﻚ(‪.‬‬ ‫ﺣﺼﻞ ﳍﺎ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪) :‬ﻫﺬِﻩ ‪‬ﻣﻜﹶﺎ ﹸﻥ ﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﳊﺞ‪‬؟ ﻗﺎﻟﺖ‪ :‬ﻭﺍﻟﻠﱠ ِﻪ‬ ‫ﺕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ ﹶ‬ ‫ﺖ ﻟِﻌﺎﺋﺸﺔ‪ :‬ﺍﻋﺘﻤﺮ ِ‬ ‫ﻭﰱ ﺳﻨﻦ ﺍﻷﺛﺮﻡ‪ ،‬ﻋﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠ ‪‬‬ ‫ﺖ‪.‬‬ ‫ﺕ ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻣﺎ ﻛﺎﻧﺖ ‪‬ﻋﻤ‪‬ﺮﺓٍ‪ ،‬ﻣﺎ ﻛﺎﻧﺖ ﺇﻻ ﺯﻳﺎﺭ ﹰﺓ ﺯ‪‬ﺭ ‪‬‬ ‫ﺱ‬ ‫ﱮ ج ﻋﺎﺋﺸ ﹶﺔ ﺣﲔ ﺃﳊﱠﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳ ‪‬ﺮ ِﺟﻊ‪ ‬ﺍﻟﻨﺎ ‪‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺇﳕﺎ ﺃﻋﻤﺮ ﺍﻟﻨ ‪‬‬ ‫ﳊﻞﱢ‪،‬‬ ‫ﺑ‪‬ﻨﺴ‪‬ﻜﲔ‪ ،‬ﻭﺃﺭ ِﺟﻊ‪ِ ‬ﺑﻨ‪‬ﺴ‪‬ﻚٍ؟‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻳﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺃ ‪‬ﻋ ِﻤﺮ‪‬ﻫﺎ( ﻓﻨﻈﺮ ﺇﱃ ﺃﺩﱏ ﺍ ِ‬ ‫ﻓﺄﻋﻤﺮﻫﺎ ِﻣﻨ‪‬ﻪ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻻ‬ ‫ﻓﻲ اﺧﺘﻼف اﻟﻨﺎس ﻓﻴﻤﺎ أﺣﺮﻣﺖ ﺑﻪ ﻋﺎﺋﺸﺔ أو ً‬

‫ﺱ ﻓﻴﻤﺎ ﺃﺣﺮﻣﺖ ﺑﻪ ﻋﺎﺋﺸﺔ ﺃﻭ ﹰﻻ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻋ‪‬ﻤﺮﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻟِﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻭﰱ‬ ‫ﺠ ِﺔ ﺍﻟﻮﺩ‪‬ﺍﻉ ﻣ‪‬ﻮﺍﻓﲔ ﳍﻼﻝ ﺫﻯ‬ ‫)ﺍﻟﺼﺤﻴﺢ( ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ﻣ ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ‪‬ﺣ ‪‬‬ ‫ﺖ‬ ‫ﺠﺔِ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﺃﺭﺍ ‪‬ﺩ ِﻣ‪‬ﻨﻜﹸﻢ ﺃﻥ ﻳ‪ِ ‬ﻬﻞﱠ ِﺑﻌ‪ ‬ﻤﺮ‪‬ﺓ‪ ،‬ﹶﻓ ﹾﻠﻴ‪ِ ‬ﻬﻞﱠ ﹶﻓﹶﻠ ‪‬ﻮ ﹶﻻ ﺃﻧ‪‬ﻰ ﹶﺃ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ ‪‬‬ ‫ﳊ‪‬‬ ‫ﺍِ‬


‫‪١١١‬‬ ‫ﳊﺞ‪،‬‬ ‫ﺖ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ(‪ .‬ﻗﺎﻟﺖ‪ :‬ﻭ‪‬ﻛﺎﻥ ِﻣ ‪‬ﻦ ﺍﻟ ﹶﻘ ‪‬ﻮ ِﻡ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ِﺑ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓٍ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑﺎ ﹶ‬ ‫َﻷ ‪‬ﻫﹶﻠ ﹾﻠ ‪‬‬ ‫ﺚ‪ .‬ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪ ) :‬ﺩﻋِﻰ‬ ‫ﳊﺪِﻳ ﹶ‬ ‫ﺕﺍﹶ‬ ‫ﺖ ﺃﻧ‪‬ﺎ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ‪ ،(...‬ﻭ‪‬ﺫ ﹶﻛ ‪‬ﺮ ِ‬ ‫ﻗﹶﺎﻟﺖ‪ :‬ﻓ ﹸﻜ‪‬ﻨ ‪‬‬ ‫ﻑ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻣﻜﺔ ﻭﻫﻮ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺇﺣﺮﺍﻣﻬﺎ ﻛﺎﻥ‬ ‫ﺴ ِﺮ ‪‬‬ ‫ﳊ ‪‬ﺞ( ﻗﺎﻟﻪ ﳍﺎ ِﺑ ‪‬‬ ‫ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ ﻭﺃ ِﻫﻠﱢﻰ ﺑﺎ ﹶ‬ ‫ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪.‬‬ ‫ﳊ ‪‬ﺞ ﻭﻛﺎﻧﺖ ﻣ‪‬ﻔﺮِﺩﺓ‪ ،‬ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺪ ﺍﻟ‪‬ﺒ ‪‬ﺮ‪ :‬ﺭﻭﻯ‬ ‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ‪ :‬ﺃ‪‬ﺎ ﺃﺣﺮﻣﺖ ﺃﻭ ﹰﻻ ﺑﺎ ﹶ‬ ‫ﺍﻟﻘﺎ ِﺳﻢ‪ ‬ﺑ ‪‬ﻦ ﳏﻤﺪ‪ ،‬ﻭﺍﻷﺳﻮ ‪‬ﺩ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹸ ﻛﻠﱡﻬﻢ ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﺎ ‪‬ﻳ ‪‬ﺪﻝﹼ ﻋﻠﻰ ﺃ‪‬ﺎ ﻛﺎﻧﺖ‬ ‫ﺚ ﻋ‪‬ﻤﺮﺓ ﻋﻨﻬﺎ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻻ ﻧﺮﻯ‬ ‫ﺤﺮِﻣﺔ ‪‬ﲝ ‪‬ﺞ ﻻ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺣﺪﻳ ﹸ‬ ‫‪‬ﻣ ‪‬‬ ‫ﺚ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﻣﺜﻠﻪ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻟﻘﺎﺳﻢ‪) :‬ﻟﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‬ ‫ﳊﺞ‪ ،‬ﻭﺣﺪﻳ ﹸ‬ ‫ﺇﻻ ﺃﻧ‪‬ﻪ ﺍ ﹶ‬ ‫ﺖ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ(‪ ،‬ﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ‬ ‫ﳊ ‪‬ﺞ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻏﻠﱠﻄﻮﺍ ﻋ‪‬ﺮﻭﺓ ﰲ ﻗﻮﻟﻪ ﻋﻨﻬﺎ‪ ) :‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺑﺎ ﹶ‬ ‫ﺇﺳﺤﺎﻕ‪ :‬ﻗﺪ ﺍﺟﺘﻤ ‪‬ﻊ ﻫﺆﻻﺀ ﻳﻌﲎ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻋ‪‬ﻤﺮﺓ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱴ ﺫﻛﺮﻧﺎ‪،‬‬ ‫ﻓﻌﻠﻤﻨﺎ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱴ ﺭ‪‬ﻭﻳﺖ ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﻏﻠﻂ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻳ‪‬ﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﻠﻂﹸ‪ ،‬ﺇﳕﺎ‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺃﻥ ‪‬ﺗ ِ‬ ‫ﻭﻗﻊ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﱂ ﻳ‪‬ﻤﻜﻨﻬﺎ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﺤﻞﱠ ﺑﻌ‪‬ﻤﺮ ٍﺓ ﻛﻤﺎ ﻓﻌﻞ ﻣ‪‬ﻦ ﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ‬ ‫ﳊﺞ‪ ،‬ﻓﺘﻮ ‪‬ﻫﻤ‪‬ﻮﺍ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺃ‪‬ﺎ‬ ‫ﱮ ج ﺃﻥ ﺗﺘﺮ ‪‬ﻙ ﺍﻟﻄﱠﻮﺍﻑ‪ ،‬ﻭﲤﻀﻰ ﻋﻠﻰ ﺍ ﹶ‬ ‫ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻓﺄﻣﺮﻫﺎ ﺍﻟﻨ ‪‬‬ ‫ﳊ ‪‬ﺞ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﺟﺎﺑ ‪‬ﺮ‬ ‫ﻛﺎﻧﺖ ﻣﻌﺘﻤِﺮﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﺮﻛﺖ ‪‬ﻋﻤ‪‬ﺮﺗ‪‬ﻬﺎ‪ ،‬ﻭﺍﺑﺘﺪﺃﺕ ﺑﺎ ﹶ‬ ‫ﻂ ﺍﻟﺬﻯ ﺩﺧﻞ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻣ‪ٍ ‬ﻬﻠﱠ ﹰﺔ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓٍ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ ﻋﻨﻬﺎ ﻋ‪‬ﺮﻭﺓ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍﻟﻐﻠ ﹸ‬ ‫ﺸِﻄﻰ‪ ،‬ﻭ ‪‬ﺩﻋِﻰ ﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ‪ ،‬ﻭﺃ ِﻫﻠﱢﻰ‬ ‫ﻋﻠﻰ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﰲ ﻗﻮﻟﻪ‪) :‬ﺍﻧ ﹸﻘﻀِﻰ ‪‬ﺭﹾﺃ ‪‬ﺳﻚِ‪ ،‬ﻭﺍ ‪‬ﻣ‪‬ﺘ ِ‬ ‫ﳊ ‪‬ﺞ(‪.‬‬ ‫ﺑﺎ ﹶ‬ ‫ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﻫِﺸﺎﻡ ﺑﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺣﺪ‪‬ﺛﲎ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ‬ ‫ﺸﻄِﻰ‪ ،‬ﻭﺍ ﹾﻓﻌ‪‬ﻠﻰ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ‬ ‫ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﺎ‪ ) :‬ﺩﻋِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪‬ﺗﻚِ‪ ،‬ﻭﺍ‪‬ﻧ ﹸﻘﻀِﻰ ‪‬ﺭﹾﺃ ‪‬ﺳﻚِ‪ ،‬ﻭﺍ ‪‬ﻣ‪‬ﺘ ِ‬ ‫ﺝ(‪ .‬ﻓﺒﻴ‪‬ﻦ ﲪﺎﺩ‪ ،‬ﺃﻥ ﻋ‪‬ﺮﻭﺓ ﱂ ﻳﺴﻤﻊ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﻋﺎﺋﺸﺔ‪.‬‬ ‫ﺍﳊﹶﺎ ‪‬‬ ‫ﺹ ﺍﻟﺼﺤﻴﺤ ِﺔ ﺍﻟﺼﺮﳛ ِﺔ ﺍﻟﱴ ﻻ ﻣﺪﻓﻊ ﳍﺎ‪ ،‬ﻭﻻ‬ ‫ﻗﻠﺖ‪ :‬ﻣِﻦ ﺍﻟﻌﺠﺐ ﺭ ‪‬ﺩ ﻫﺬﻩ ﺍﻟﻨﺼﻮ ِ‬ ‫ﻼ ﺃﻟﺒﺘﺔ ﺑﻠﻔﻆ ﳎﻤﻞ ﻟﻴﺲ ﻇﺎﻫﺮﹰﺍ ﰲ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻣﻔﺮِﺩﺓ‪ ،‬ﻓﺈﻥ‬ ‫ﻣﻄﻌ ‪‬ﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﲢﺘﻤِﻞ ﺗﺄﻭﻳ ﹰ‬ ‫ﻏﺎﻳ‪‬ﺔ ﻣﺎ ﺍﺣﺘ ‪‬ﺞ ﺑﻪ ﻣ‪‬ﻦ ﺯﻋﻢ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻣ‪‬ﻔﺮِﺩﺓ‪ ،‬ﻗﻮﻟﹸﻬﺎ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧﺮﻯ‬ ‫ﳊﺞ‪ ،‬ﺑﻞ ﺧﺮﺝ ﻟﻠﺤ ‪‬ﺞ‬ ‫ﳊﺞ‪ ،‬ﻓﻴﺎ ﻟﻠﹼﻪ ﺍﻟﻌﺠﺐ‪ ،‬ﺃ‪‬ﻳﻈﹶﻦ ﺑﺎﳌﺘﻤﺘ‪‬ﻊ ﺃﻧﻪ ﺧﺮﺝ ﻟﻐﲑ ﺍ ﹶ‬ ‫ﺇﻻ ﺃﻧ‪‬ﻪ ﺍ ﹶ‬ ‫ﺖ ﻟِﻐﺴ ِﻞ‬ ‫ﻣﺘﻤﺘﻌﺎﹰ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻐﺘﺴﻞ ﻟﻠﺠﻨﺎﺑﺔ ﺇﺫﺍ ﺑﺪﺃ ﻓﺘﻮﺿﺄ ﻻ ﳝﺘِﻨﻊ‪ ‬ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺧﺮﺟ ‪‬‬ ‫ﳊ ‪‬ﺞ ﺣﺘ‪‬ﻰ‬ ‫ﺍﳉﻨﺎﺑﺔ؟ ﻭﺻﺪﻗﺖ ﺃ ‪‬ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﻻ ﺗﺮﻯ ﺇﻻ ﺃﻧ‪‬ﻪ ﺍ ﹶ‬ ‫ﻕ ﺑﻌﻀ‪‬ﻪ ﺑﻌﻀﹰﺎ‪.‬‬ ‫ﺼﺪ‪ ‬‬ ‫ﺃﺣﺮﻣﺖ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﺑﺄﻣﺮﻩ ج‪ ،‬ﻭﻛﻼﻣ‪‬ﻬﺎ ‪‬ﻳ ‪‬‬


‫‪١١٢‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻬﺎ‪ :‬ﻟﺒ‪‬ﻴﻨ‪‬ﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊﺞ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺟﺎﺑﺮ ﻋﻨﻬﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪:‬‬ ‫ﺇ‪‬ﺎ ﺃﻫﻠﱠﺖ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻃﺎﻭﻭﺱ ﻋﻨﻬﺎ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﳎﺎﻫﺪ‬ ‫ﺕ ﻋﻨﻬﺎ‪ ،‬ﻓﺮﻭﺍﻳ ﹸﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻨﻬﺎ ﺃﻭﱃ ﺃﻥ ﻳ‪‬ﺆﺧ ﹶﺬ ‪‬ﺎ ﻣِﻦ ﺭﻭﺍﻳﺔ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﻓﻠﻮ ﺗﻌﺎﺭﺿﺖ ﺍﻟﺮﻭﺍﻳﺎ ‪‬‬ ‫ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻛﻴﻒ ﻭﻻ ﺗﻌﺎﺭ‪‬ﺽ ﰲ ﺫﻟﻚ ﺍﻟﺒﺘﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎﺋ ﹶﻞ‪ :‬ﻓﻌﻠﻨﺎ ﻛﺬﺍ‪ ،‬ﻳﺼﺪﻕ ﺫﻟﻚ ﻣﻨﻪ‬ ‫ﺑﻔﻌﻠﻪ‪ ،‬ﻭﺑﻔﻌﻞ ﺃﺻﺤﺎﺑﻪ‪.‬‬ ‫ﳊﺞ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﲤ‪‬ﺘ ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﻼ ﻗﹸﻠﺘﻢ ﰲ ﻗﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﻟﺒ‪‬ﻴﻨﺎ‬ ‫ﻣﻌﻨﺎﻩ‪ :‬ﲤﺘﻊ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻓﺄﺿﺎﻑ ﺍﻟﻔﻌ ﹶﻞ ﺇﻟﻴﻪ ﻷﻣﺮﻩ ﺑﻪ‪ ،‬ﻓﻬ ﱠ‬ ‫ﺲ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﱠﺬﻳﻦ ﹶﻟ‪‬ﺒﻮ‪‬ﺍ ﺑﺎﳊﺞ‪ ،‬ﻭﻗﻮﳍﺎ‪ :‬ﻓﻌﻠﻨﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ‬ ‫ﳊﺞ‪ ،‬ﺃﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺟﻨ ‪‬‬ ‫ﺑﺎ ﹶ‬ ‫ﲔ ﻗﻄﻌﹰﺎ ﺇﻥ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻏﻠﻄﹰﺎ ﺃﻥ‬ ‫ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻭﺳﺎﻓﺮﻧﺎ ﻣﻌﻪ ﻭﳓﻮﻩ‪ .‬ﻭﻳﺘﻌ ‪‬‬ ‫ﺚ ﺍﻟﺼﺤﻴﺤ ِﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺃﺣﺮﻣﺖ ﺑﻌ‪‬ﻤﺮﺓ ﻭﻛﻴﻒ‬ ‫ﺗ‪‬ﺤﻤﻞ ﻋﻠﻰ ﺫﻟﻚ ﻟﻸﺣﺎﺩﻳ ِ‬ ‫ﻳ‪‬ﻨﺴﺐ ﻋ‪‬ﺮﻭﺓ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻐﻠﻂ‪ ،‬ﻭﻫﻢ ﺃﻋﻠ ‪‬ﻢ ﺍﻟﻨﺎﺱ ﲝﺪﻳﺜﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻤ ‪‬ﻊ ﻣﻨﻬﺎ ﻣﺸﺎﻓﻬ ﹰﺔ‬ ‫ﺑﻼ ﻭﺍﺳِﻄﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﰲ ﺭﻭﺍﻳﺔ ﲪﺎﺩ‪ :‬ﺣﺪﺛﲎ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﺎ‪ ) :‬ﺩﻋِﻰ‬ ‫ﺕ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻨﻬﺎ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ‬ ‫ﺝ ﺇﱃ ﺗﻌﻠﻴﻠﻪ‪ ،‬ﻭﺭﺩ‪‬ﻩ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﺮﻭﺍﻳﺎ ِ‬ ‫ﻚ( ﻓﻬﺬﺍ ﺇﳕﺎ ﳛﺘﺎ ‪‬‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮ‪‬ﺗ ِ‬ ‫ﻭﺍﻓﻘﻬﺎ ﻭﺻﺪ‪‬ﻗﻬﺎ‪ ،‬ﻭﺷﻬﺪ ﳍﺎ ﺃ‪‬ﺎ ﺃﺣﺮﻣﺖ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﳏﻔﻮﻅ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟﺬﻯ‬ ‫ﺣﺪ‪‬ﺙ ﺑﻪ ﺿﺒﻄﻪ ﻭﺣﻔﻈﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺃﻥ ﲪﺎ ‪‬ﺩ ﺑﻦ ﺯﻳﺪ ﺍﻧﻔﺮﺩ ‪‬ﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻌﻠﱠﻠﺔ‪ ،‬ﻭﻫﻰ ﻗﻮﻟﻪ‪:‬‬ ‫ﻼ ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ .‬ﻓﻠﻮ ﻗﹸ ‪‬ﺪ ‪‬ﺭ‬ ‫ﻓﺤﺪ‪‬ﺛﲎ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ‪ ،‬ﻭﺧﺎﻟﻔﻪ ﲨﺎﻋﺔ‪ ،‬ﻓﺮﻭﻭﻩ ﻣﺘﺼ ﹰ‬ ‫ﺱ‬ ‫ﻂ ﺃﻋﻠﻢ ﺍﻟﻨﺎ ِ‬ ‫ﺍﻟﺘﻌﺎﺭﺽ‪ ،‬ﻓﺎﻷﻛﺜﺮﻭﻥ ﺃﻭﱃ ﺑﺎﻟﺼﻮﺍﺏ‪ ،‬ﻓﻴﺎ ﻟﻠﹼﻪ ﺍﻟﻌﺠﺐ‪ ،‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺗﻐﻠﻴ ﹸ‬ ‫ﲝﺪﻳﺜﻬﺎ ﻭﻫﻮ ﻋ‪‬ﺮﻭﺓ ﰲ ﻗﻮﻟﻪ ﻋﻨﻬﺎ‪) :‬ﻭﻛﻨﺖ ﻓﻴﻤﻦ ﺃﻫ ﱠﻞ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ( ﺳﺎﺋﻐﹰﺎ ﺑﻠﻔﻆ ﳎﻤﻞ ﳏﺘﻤﻞ‪،‬‬ ‫ﻭﻳ‪‬ﻘﻀﻰ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﺷﻬﺪ ﻟﻪ ﺳﻴﺎ ‪‬‬ ‫ﻕ ﺍﻟﻘِﺼﺔ ﻣﻦ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﺓ‬ ‫ﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺑﻌﻀﻬﺎ؟‪ ،‬ﻓﻬﺆﻻﺀ‪ ،‬ﺃﺭﺑﻌﺔ ﺭﻭﻭﺍ ﻋﻨﻬﺎ‪ ،‬ﺃ‪‬ﺎ ﺃﻫﻠﱠﺖ ﺑﻌﻤﺮﺓ‪ :‬ﺟﺎﺑﺮ‪ ،‬ﻭﻋ‪‬ﺮﻭﺓ‪،‬‬ ‫ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻋ‪‬ﻤﺮﺓ‪ ،‬ﻭﺍﻷﺳﻮﺩ‪ ،‬ﻣﻌﺎﺭﺿﺔ ﻟﺮﻭﺍﻳﺔ ﻫﺆﻻﺀ‪،‬‬ ‫ﻟﻜﺎﻧﺖ ﺭﻭﺍﻳﺘ‪‬ﻬﻢ ﺃﻭﱃ ﺑﺎﻟﺘﻘﺪﱘ ﻟﻜﺜﺮ‪‬ﻢ‪ ،‬ﻭﻷﻥ ﻓﻴﻬﻢ ﺟﺎﺑﺮﺍﹰ‪ ،‬ﻭﻟﻔﻀﻞ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻭﻋﻠﻤﻪ ﲝﺪﻳﺚ‬ ‫ﺧﺎﻟﺘﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪.‬‬ ‫ﳊﺞ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﻨﱮ ج ﳌﺎ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺘﺮﻙ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﲤﻀ ‪‬ﻰ ﻋﻠﻰ ﺍ ﹶ‬ ‫ﻉ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻭﺗ‪‬ﻨﺸﺊ ﺇﻫﻼ ﹰﻻ‬ ‫ﱮ ج ﺇﳕﺎ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺪ ‪‬‬ ‫ﺗﻮﻫ‪‬ﻤﻮﺍ ﳍﺬﹶﺍ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ﻣﻌﺘﻤِﺮﺓ‪ ،‬ﻓﺎﻟﻨ ‪‬‬ ‫ﳊ ‪‬ﺞ( ﻭﱂ ﻳﻘﻞ‪ :‬ﺍﺳﺘﻤﺮﻯ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺍﻣﻀﻰ ﻓﻴﻪ‪ ،‬ﻭﻛﻴﻒ‬ ‫ﳊﺞ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪) :‬ﻭﺃﻫﻠﱢﻰ ﺑﺎ ﹶ‬ ‫ﺑﺎ ﹶ‬



‫‪١١٤‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺇﺩﺧﺎ ﹶﻝ ﺍﳊ ‪‬ﺞ ﻋﻠﻰ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﻟﻠﺤﺎﺋﺾ ﺟﺎﺋﺰ‪ ،‬ﻛﻤﺎ ﳚﻮﺯ ﻟﻠﻄﺎﻫﺮ‪ ،‬ﻭﺃﻭﱃ‪،‬‬ ‫ﻷ‪‬ﺎ ﻣﻌﺬﻭﺭﺓ ﳏﺘﺎﺟﺔ ﺇﱃ ﺫﻟﻚ‪.‬‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪.‬‬ ‫ﺾ ﺗﻔﻌﻞ ﺃﻓﻌﺎﻝ ﺍﳊ ‪‬ﺞ ﻛﻠﱠﻬﺎ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﻻ ﺗﻄﻮ ‪‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﳊﺎﺋ ‪‬‬ ‫ﳊ ﱢﻞ‪.‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﺍﻟﺘﻨﻌﻴﻢ ﻣِﻦ ﺍ ِ‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺟﻮﺍ ‪‬ﺯ ‪‬ﻋﻤ‪‬ﺮﺗﲔ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﰲ ﺷﻬﺮ ﻭﺍﺣﺪ‪.‬‬ ‫ﻉ ﰲ ﺣﻖ ﺍﳌﺘﻤﺘ‪‬ﻊ ﺇﺫﺍ ﱂ ﻳﺄﻣ ِﻦ ﺍﻟﻔﻮﺍﺕ ﺃﻥ ﻳ‪ ‬ﺪ ِﺧ ﹶﻞ ﺍﳊ ‪‬ﺞ ﻋﻠﻰ‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﺍﳌﺸﺮﻭ ‪‬‬ ‫ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﺻﻞ ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻧﻪ ﺃﺻﻞ ﰲ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﳌﻜﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﻣ‪‬ﻦ ﻳﺴﺘﺤﺒ‪‬ﻬﺎ ﻏﲑﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱮ ج ﱂ‬ ‫ﻳﻌﺘﻤﺮ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﳑﻦ ‪‬ﺣ ‪‬ﺞ ﻣﻌﻪ ﻣﻦ ﻣﻜﺔ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻬﺎ ﺇﻻ ﻋﺎﺋﺸ ﹶﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻓﺠﻌﻞ‬ ‫ﺏ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﳌﻜﻴﺔ ﻗﺼﺔ ﻋﺎﺋﺸﺔ ﺃﺻ ﹰ‬ ‫ﻼ ﻟﻘﻮﳍﻢ‪ ،‬ﻭﻻ ﺩﻻﻟﺔ ﳍﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ ﺇﻣﺎ ﺃﻥ‬ ‫ﺃﺻﺤﺎ ‪‬‬ ‫ﺗﻜﻮﻥ ﻗﻀﺎ ًَﺀ ﻟﻠ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﳌﺮﻓﻮﺿﺔ ﻋﻨﺪ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺇ‪‬ﺎ ﺭﻓﻀﺘﻬﺎ‪ ،‬ﻓﻬﻰ ﻭﺍﺟﺒﺔ ﻗﻀﺎ ًﺀ ﳍﺎ‪ ،‬ﺃﻭ‬ ‫ﺗﻜﻮﻥ ﺯﻳﺎﺩﺓ ﳏﻀﺔ‪ ،‬ﻭﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻬﺎ ﻋﻨﺪ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﻗﺎﺭِﻧﺔ‪ ،‬ﻭﺃﻥ ﻃﻮﺍﻓﻬﺎ ﻭﺳﻌﻴﻬﺎ‬ ‫ﺃﺟﺰﺃﻫﺎ ﻋﻦ ‪‬ﺣﺠ‪‬ﻬﺎ ﻭ ‪‬ﻋﻤ‪‬ﺮ‪‬ﺎ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﻛﻮ ﹸﻥ ﻋ‪‬ﻤﺮ‪‬ﺎ ﺗﻠﻚ ﳎﺰﺋ ﹰﺔ ﻋﻦ ﻋ‪‬ﻤﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻔﻴﻪ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ‪ ،‬ﻭﳘﺎ‬ ‫ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺗ‪‬ﺠﺰﺉ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ﹸﺓ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻟﱴ ﺷﺮﻋﻬﺎ ﺭﺳﻮ ﹸﻝ‬ ‫ﺚ ﳍﻤﺎ‪ :‬ﻋ‪‬ﻤﺮﺓ ﺍﻟﺘﻤﺘﻊ ﻭﻫﻰ ﺍﻟﱴ ﺃﺫﻥ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ‪،‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻭﻓﻌﻠﻬﺎ ﻧﻮﻋﺎﻥ ﻻ ﺛﺎﻟ ﹶ‬ ‫ﻯ ﻋﻨﺪ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪،‬‬ ‫ﻭﻧﺪﺏ ﺇﻟﻴﻬﺎ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺃﻭﺟﺒﻬﺎ ﻋﻠﻰ ﻣ‪‬ﻦ ﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺍﳌﻔﺮﺩﺓ ﺍﻟﱴ ﻳ‪‬ﻨﺸﺄ ﳍﺎ ﺳﻔﺮ‪ ،‬ﻛ ‪‬ﻌﻤ‪‬ﺮﻩ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﺸﺮﻉ ‪‬ﻋﻤ‪‬ﺮﺓ ﻣﻔﺮﺩﺓ ﻏﲑ‬ ‫ﳊﻞﱢ‪ ،‬ﻓﻠﻢ‬ ‫ﻫﺎﺗﲔ‪ ،‬ﻭﰱ ﻛﻠﺘﻴﻬﻤﺎ ﺍﳌﻌﺘﻤِﺮ ﺩﺍﺧﻞ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﺃﻣﺎ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﳋﺎﺭﺝ ﺇﱃ ﺃﺩﱏ ﺍ ِ‬ ‫ﺗ‪‬ﺸﺮﻉ‪ ،‬ﻭﺃﻣﺎ ﻋ‪‬ﻤﺮﺓ ﻋﺎﺋﺸﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺯﻳﺎﺭﺓ ﳏﻀﺔ‪ ،‬ﻭﺇﻻ ﻓﻌ‪‬ﻤﺮﺓ ﻗِﺮﺍ‪‬ﺎ ﻗﺪ ﺃﺟﺰﺃﺕ ﻋﻨﻬﺎ‬ ‫ﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻘﺎﺭِﻥ ﺗ‪‬ﺠﺰﺉ ﻋﻦ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺑﻨ ‪‬‬ ‫ﻚ‬ ‫ﺠ ِ‬ ‫ﻚ ﳊ‪‬‬ ‫ﻚ ﻃﹶﻮﺍﻓﹸ ِ‬ ‫ﺴﻌ‪ِ ‬‬ ‫ﱮ ج ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ‪) :‬ﻳ ‪‬‬ ‫ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﳌﻘﻄﻮﻉ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨ ‪‬‬ ‫ﺖ ﺍﻟﻌ‪‬ﻤﺮ ﹸﺓ ﰲ‬ ‫ﻚ( ﻭﰱ ﻟﻔﻆ‪) :‬ﳚﺰﺋﻚ( ﻭﰱ ﻟﻔﻆ‪) :‬ﻳ ﹾﻜﻔِﻴﻚ(‪ .‬ﻭﻗﺎﻝ‪) :‬ﺩﺧﻠ ِ‬ ‫ﻭﻋ‪‬ﻤﺮِﺗ ِ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻭﱂ ﻳﺄﻣﺮ‬ ‫ﺍﳊ ‪‬ﺞ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ( ﻭﺃﻣﺮ ﻛ ﱠﻞ ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﺃﻥ ﻳﻘ ِﺮ ﹶﻥ ﺑﲔ ﺍ ﹶ‬ ‫ﺃﺣﺪﹰﺍ ﳑﻦ ﻗﺮﻥ ﻣﻌﻪ ﻭﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﺃﺧﺮﻯ ﻏﲑ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻓﺼ ‪‬ﺢ ﺇﺟﺰﺍﺀ ﻋ‪‬ﻤﺮﺓ‬ ‫ﺍﻟﻘﺎﺭﻥ ﻋﻦ ﻋ‪‬ﻤﺮﺓ ﺍﻹﺳﻼﻡ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬


‫‪١١٥‬‬ ‫ﻓﺼﻞ‬

‫ﻑ ﺑﻼ ﺭﻳﺐ‪ ،‬ﻭﻣﻮﺿ ‪‬ﻊ ﻃﹸﻬﺮﻫﺎ ﻗﺪ ﺍﺧ‪‬ﺘﻠِﻒ ﻓﻴﻪ‪،‬‬ ‫ﺴ ِﺮ ‪‬‬ ‫ﻭﺃﻣﺎ ﻣﻮﺿ‪‬ﻊ ﺣﻴﻀِﻬﺎ‪ ،‬ﻓﻬﻮ ِﺑ ‪‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺑﻌﺮﻓﺔ‪ ،‬ﻫﻜﺬﺍ ﺭﻭﻯ ﳎﺎﻫﺪ ﻋﻨﻬﺎ)‪ ،(١‬ﻭﺭﻭﻯ ﻋ‪‬ﺮﻭﺓ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﺃﻇﻠﹼﻬﺎ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﻭﻫﻰ‬ ‫ﺣﺎﺋﺾ)‪ (٢‬ﻭﻻ ﺗﻨﺎﰱ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﳊﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ‪ ،‬ﻭﻗﺪ ﲪﻠﻬﻤﺎ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ ﻋﻠﻰ ﻣﻌﻨﻴﲔ‪،‬‬ ‫ﺕ ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﺘﻄﻬﺮ‬ ‫ﻓ ﹸﻄﻬ‪‬ﺮ ﻋﺮﻓﺔ‪ :‬ﻫﻮ ﺍﻻﻏﺘﺴﺎﻝ ﻟﻠﻮﻗﻮﻑ ‪‬ﺎ ﻋﻨﺪﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻷ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺗﻄﻬ‪‬ﺮ ‪‬‬ ‫ﻏ ‪‬ﲑ ﺍﻟﻄﹸﻬﺮِ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺎﺳﻢ ﻳﻮﻡ ﻃﹸﻬﺮﻫﺎ‪ ،‬ﺃﻧﻪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺣﺪﻳﺜﹸﻪ ﰲ )ﺻﺤﻴﺢ‬ ‫ﺏ‬ ‫ﻣﺴﻠﻢ(‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻘﺎﺳ ‪‬ﻢ ﻭﻋﺮﻭ ﹸﺓ ﻋﻠﻰ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﺣﺎﺋﻀﺎﹰ‪ ،‬ﻭﳘﺎ ﺃﻗﺮ ‪‬‬ ‫ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ‬ ‫ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻨﻬﺎ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣ‪‬ﻮﺍﻓﲔ ﻫﻼﻝ ﺫﻯ‬ ‫ﺕ ﻋﺎﺋِﺸﺔﹸ‪ ،‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ‬ ‫ﳊﺠ‪‬ﺔ‪...‬ﻓﺬﻛﺮﺕ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻟﻴﻠ ﹸﺔ ﺍﻟﺒﻄﺤﺎﺀ‪ ،‬ﹶﻃﻬ‪ ‬ﺮ ‪‬‬ ‫ﺍِ‬ ‫ﺻﺤﻴﺢ)‪ .(٣‬ﻟﻜﻦ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ‪ :‬ﺇﻧﻪ ﺣﺪﻳﺚ ﻣﻨﻜﺮ‪ ،‬ﳐﺎﻟﻒ ﳌﺎ ﺭﻭﻯ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻋﻨﻬﺎ‪،‬‬ ‫ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﺇ‪‬ﺎ ﹶﻃﻬ‪‬ﺮﺕ ﻟﻴﻠ ﹶﺔ ﺍﻟﺒﻄﺤﺎﺀ‪ ،‬ﻭﻟﻴﻠ ﹸﺔ ﺍﻟﺒﻄﺤﺎﺀ ﻛﺎﻧﺖ ﺑﻌﺪ ﻳﻮ ِﻡ ﺍﻟﻨﺤﺮ ﺑﺄﺭﺑﻊ‬ ‫ﻟﻴﺎﻝ‪،‬ﻭﻫﺬﺍ ﳏﺎ ﹲﻝ ﺇﻻ ﺃﻧﻨﺎ ﳌﺎ ﺗﺪﺑﺮﻧﺎ ﻭﺟﺪﻧﺎ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻟﻴﺴﺖ ﻣِﻦ ﻛﻼﻡ ﻋﺎﺋﺸﺔ‪ ،‬ﻓﺴﻘﻂ‬ ‫ﺍﻟﺘﻌﻠﱡﻖ ‪‬ﺎ‪ ،‬ﻷ‪‬ﺎ ﳑﻦ ﺩﻭﻥ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻫﻰ ﺃﻋﻠ ‪‬ﻢ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﺣﺪﻳﺚ ﲪﺎﺩ ﺑﻦ‬ ‫ﺐ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮﺍ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ‪.‬‬ ‫ﺳﻠﻤﺔ ﻫﺬﺍ ﻭﻫﻴ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﻳﺘﻌﲔ ﺗﻘﺪ ‪‬ﱘ ﺣﺪﻳﺚ ﲪ‪‬ﺎﺩ ﺑﻦ ﺯﻳﺪ ﻭﻣ‪‬ﻦ ﻣﻌﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﲪ‪‬ﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‬ ‫ﻟﻮﺟﻮﻩ‪:‬‬ ‫ﻆ ﻭﺃﺛﺒﺖ ﻣﻦ ﲪ‪‬ﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺃﺣﻔ ﹸ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺣﺪﻳﺜﹶﻬﻢ ﻓﻴﻪ ﺇﺧﺒﺎﺭ‪‬ﻫﺎ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﻓﻴﻪ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﺰﻫﺮﻯ ﺭﻭﻯ ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﻋﻨﻬﺎ ﺍﳊﺪﻳﺚﹶ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻓﻠﻢ ﺃﺯﻝ ﺣﺎﺋﻀﹰﺎ ﺣﱴ ﻳﻮ ‪‬ﻡ‬ ‫ﻋﺮﻓﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻫﻰ ﺍﻟﱴ ﺑﻴ‪‬ﻨﻬﺎ ﳎﺎﻫﺪ ﻭﺍﻟﻘﺎﺳﻢ ﻋﻨﻬﺎ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﳎﺎﻫﺪ ﻋﻨﻬﺎ‪ :‬ﻓﺘﻄﻬﺮﺕ‬ ‫ﺑﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ‪ :‬ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪.‬‬ ‫ﻓﺼﻞ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٣٣)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٨٢/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٣)(١٢٠)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٧٨‬‬


‫‪١١٦‬‬ ‫ﻋﺪﻧﺎ إﻟﻰ ﺳﻴﺎق َﺣﺠﱠﺘﻪ ج‬ ‫ﺠ ‪‬ﻌﹶﻠﻬ‪‬ﺎ‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺴﺮِﻑ‪ ،‬ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ‪ ) :‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪﻯ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬ ‫ﻓﻠﻤﺎ ﻛﺎﻥ ِﺑ ‪‬‬ ‫)‪(١‬‬ ‫ﻼ( ‪ .‬ﻭﻫﺬﻩ ﺭﺗﺒﺔ ﺃﺧﺮﻯ ﻓﻮﻕ ﺭﺗﺒﺔ ﺍﻟﺘﺨﻴﲑ ﻋﻨﺪ‬ ‫ﻯ ﹶﻓ ﹶ‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﻌﻞﹾ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ‪‬ﺪ ‪‬‬ ‫ﺍﳌﻴﻘﺎﺕ‪.‬‬ ‫ﺤﻞﱠ ﻣﻦ‬ ‫ﻓﻠﻤﺎ ﻛﺎﻥ ﲟﻜﺔ‪ ،‬ﺃﻣﺮ ﺃﻣﺮﹰﺍ ﺣﺘﻤﹰﺎ‪ :‬ﻣ ‪‬ﻦ ﻻ ‪‬ﻫﺪ‪‬ﻯ ﻣﻌﻪ ﺃﻥ ﳚﻌﻠﻬﺎ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﻣ‪‬ﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﺃﻥ ﻳ‪‬ﻘﻴﻢ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻭﱂ ﻳﻨﺴﺦ ﺫﻟﻚ ﺷﺊ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﺳﺄﻟﻪ‬ ‫ﺳ‪‬ﺮﺍﻗﺔ ﺑ ‪‬ﻦ ﻣﺎﻟﻚ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺍﻟﱴ ﺃﻣﺮﻫﻢ ﺑﺎﻟﻔﺴﺦ ﺇﻟﻴﻬﺎ‪ ،‬ﻫﻞ ﻫﻰ ِﻟﻌ‪‬ﺎ ِﻣ ِﻬ ‪‬ﻢ ﹶﺫِﻟﻚ‪ ،‬ﹶﺃ ‪‬ﻡ‬ ‫ﺖ ﰲ ﺍﳊ ‪‬ﺞ ﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ()‪.(٢‬‬ ‫ﻟِﻸ‪‬ﺑ ِﺪ‪ :‬ﻗﺎﻝ‪) :‬ﺑ ﹾﻞ ﻟِﻸﺑ‪‬ﺪ‪ ،‬ﻭﺇﻥ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ ﹶﻗ ‪‬ﺪ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ ﺃﺭﺑﻌ ﹶﺔ ﻋﺸ ‪‬ﺮ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ‪،‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ج ﺍﻷﻣ ‪‬ﺮ ﺑﻔﺴ ِﺦ ﺍ ﹶ‬ ‫ﻭﺃﺣﺎﺩﻳﺜﹸﻬﻢ ﻛﻠﱡﻬﺎ ﺻﺤﺎﺡ‪ ،‬ﻭﻫﻢ‪ :‬ﻋﺎﺋﺸﺔﹸ‪ ،‬ﻭﺣﻔﺼﺔ ﹸﺃﻣ‪‬ﺎ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ‪،‬‬ ‫ﺼﺪ‪‬ﻳﻖ‪ ،‬ﻭﺟﺎﺑ ‪‬ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺃﺑﻮ‬ ‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺃﲰﺎ ُﺀ ﺑﻨﺖ ﺃﰉ ﺑﻜﺮ ﺍﻟ ‪‬‬ ‫ﻭﻓﺎﻃﻤ ﹸﺔ ﺑﻨ ‪‬‬ ‫ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ‪ ،‬ﻭﺍﻟﱪﺍ ُﺀ ﺑﻦ ﻋﺎﺯﺏ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺃﻧ ‪‬‬ ‫ﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ‬ ‫ﺠ ‪‬ﻰ‬ ‫ﻚ ﺍﳌﹸ ‪‬ﺪِﻟ ِ‬ ‫ﺍﻷﺷﻌﺮﻯ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﺮﺓﹸ ﺑ ‪‬ﻦ ﻣﻌ‪‬ﺒ ٍﺪ ﺍﳉﹸﻬﲎ‪ ،‬ﻭ ‪‬ﺳﺮ‪‬ﺍﻗ ﹸﺔ ﺑﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬ ‪‬ﻢ‪ ..‬ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬ ‫ﺤ ﹶﺔ ﺭﺍﺑﻌ ٍﺔ ﻣ‪‬ﻬﻠﱢﲔ‬ ‫ﺻﺒِﻴ ‪‬‬ ‫ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ‪‬‬ ‫ﻓﻔﻰ )ﺍﻟﺼﺤﻴﺤﲔ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﹶﻗ ِﺪ ‪‬ﻡ ﺍﻟﻨ ‪‬‬ ‫ﻯ‬ ‫ﳊﺞ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺃﻥ ﳚﻌﻠﹸﻮﻫﺎ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻓﺘﻌﺎﻇﹶﻢ ﺫﻟﻚ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃ ‪‬‬ ‫ﺑﺎ ﹶ‬ ‫ﳊﻞﱡ ﹸﻛﻠﱡﻪ(‪.‬‬ ‫ﺍﳊﻞﱢ؟ ﻓﻘﺎﻝ‪) :‬ﺍ ِ‬ ‫ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ‪ :‬ﻗﺪِﻡ ﺍﻟﻨﱮ ج ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﻷﺭﺑﻊ ‪‬ﺧﹶﻠ ‪‬ﻮ ﹶﻥ ﻣﻦ ﺍﻟﻌﺸﺮ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﻫﻢ‬ ‫ﻳ‪‬ﻠﺒ‪‬ﻮﻥ ﺑﺎﳊﺞ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﳚﻌﻠﻮﻫﺎ ﻋ‪‬ﻤﺮﺓﹰ‪ ،‬ﻭﰱ ﻟﻔﻆ‪ :‬ﻭﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺃﻥ‬ ‫ﳚﻌﻠﻮﺍ ﺇﺣﺮﺍﻣﻬﻢ ﺑ ‪‬ﻌﻤ‪‬ﺮﺓ ﺇﻻ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍﺪ‪‬ﻯ)‪.(٣‬‬ ‫ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﺑﺎﳊﺞ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺟﺎﺑﺮ ﺑ ِﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﺃﻫ ﱠﻞ ﺍﻟﻨ ‪‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢١٨) ،(١٢١٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٨٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧٨/٥‬ﻭﺍﻟﺪﺍﺭﻣﻲ‬ ‫)‪ ،(٤٩ ،٤٤/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٩٧٧‬ﻭﺃﲪﺪ )‪ ،(١٧٥/٤‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪،٩٧/٥ ،٤٨٥/٣‬‬ ‫‪.(١٨٧/١٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٨ ،٣٣٧/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٢٤١)(١٢٤٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪،(١٧٨٧‬‬ ‫)‪ ،(١٧٩٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٠٢ ،٢٠١ ،١٨١ ،١٨٠/٥‬ﻭﺃﲪﺪ )‪.(٢٥٢/١‬‬


‫‪١١٧‬‬ ‫ﻣﻊ ﺃﺣﺪ ﻣﻨﻬﻢ ‪‬ﻫﺪ‪‬ﻯ ﻏﲑ ﺍﻟﻨﱮ ج ﻭﻃﻠﺤﺔ‪ ،‬ﻭﹶﻗ ِﺪ ‪‬ﻡ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻦ ﺍﻟﻴﻤﻦ ﻭﻣﻌﻪ‬ ‫ﱮ ج ﺃﻥ ﳚﻌﻠﻮﻫﺎ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻭﻳﻄﻮﻓﻮﺍ‪،‬‬ ‫ﱮ ج‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨ ‪‬‬ ‫ﺖ ﲟﺎ ﺃﻫ ﱠﻞ ﺑﻪ ﺍﻟﻨ ‪‬‬ ‫‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻫﻠﻠ ‪‬‬ ‫ﺤﻠﱡﻮﺍ ﺇﻻ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻧﻨﻄِﻠ ‪‬ﻖ ﺇﱃ ِﻣﻨ‪‬ﻰ ‪‬ﻭ ﹶﺫ ﹶﻛﺮ‪ ‬ﺃﺣﺪﻧﺎ ﻳﻘ ﹸﻄﺮ‪‬؟‬ ‫ﻭﻳﻘﺼﺮﻭﺍ‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫ﺕ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﺖ‪ ،‬ﻭﹶﻟ ‪‬ﻮﻻ ﺃ ﱠﻥ‬ ‫ﺖ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﺮﻯ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﱮ ج ﻓﻘﺎﻝ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨ ‪‬‬ ‫ﺖ(‪ .‬ﻭﰱ ﻟﻔﻆ‪ :‬ﻓﻘﺎﻡ ﻓﻴﻨﺎ ﻓﻘﺎﻝ‪) :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻤﺘ‪‬ﻢ ﺃﻧ‪‬ﻰ ﹶﺃﺗ‪‬ﻘﺎﻛﹸﻢ ﻟﻠﹼﻪ‪،‬‬ ‫ﻯ َﻷ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬‬ ‫ﻣﻌ ‪‬ﻰ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﺮﻯ‬ ‫ﺤﻠﱡﻮﻥ‪ ،‬ﻭﹶﻟ ِﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﳊﹶﻠﻠﹾﺖ ﻛﹶﻤﺎ ‪‬ﺗ ِ‬ ‫ﺻ ‪‬ﺪﻗﹸﻜﹸﻢ‪ ،‬ﻭﹶﺃ‪‬ﺑ ‪‬ﺮ ﹸﻛﻢ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﺃ ﱠﻥ ﻣﻌ ‪‬ﻰ ﺍ ﹶﳍﺪ‪‬ﻯ ﹶ‬ ‫ﻭﹶﺃ ‪‬‬ ‫ﺤﹶﻠﻠﹾﻨﺎ‪ ،‬ﻭﺳ‪‬ﻤﻌﻨﺎ ﻭﺃﻃﻌ‪‬ﻨﺎ‪ ،‬ﻭﰱ ﻟﻔﻆ‪ :‬ﺃﻣﺮﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬ ‫ﺤﻠﱡﻮﺍ( ﹶﻓ ‪‬‬ ‫ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮﺕ‪ ،‬ﱂ ﹶﺃﺳ‪‬ﻖ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻓ ‪‬‬ ‫ﺤ ِﺮ ‪‬ﻡ ﺇﺫﺍ ﺗ‪‬ﻮ ‪‬ﺟ ‪‬ﻬﻨ‪‬ﺎ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ .‬ﻗﺎﻝ‪ :‬ﻓﹶﺄ ‪‬ﻫﹶﻠﻠﹾﻨﺎ ﻣﻦ ﺍ َﻷ‪‬ﺑﻄﹶﺢ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺳﺮ‪‬ﺍﹶﻗﺔﹸ‬ ‫ﺍﻟﻠﱠ ِﻪ ج ﹶﻟﻤ‪‬ﺎ ﺃﺣﻠﻠﹾﻨﺎ‪ ،‬ﺃﻥ ﻧ‪ ‬‬ ‫ﻅ‬ ‫ﻸ‪‬ﺑﺪِ؟ ﻗﺎﻝ‪) :‬ﻟِﻸ‪‬ﺑ ِﺪ(‪ .‬ﻭﻫﺬﻩ ﺍﻷﻟﻔﺎ ﹸ‬ ‫ﺑ ‪‬ﻦ ﻣ‪‬ﺎﻟِﻚ ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻌﺸ‪‬ﻢ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ِﻟﻌ‪‬ﺎ ِﻣﻨ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻡ ﻟ َ‬ ‫ﻆ ﺍﻷﺧﲑ ﺻﺮﻳﺢ ﰲ ﺇﺑﻄﺎﻝ ﻗﻮ ِﻝ ‪‬ﻣ ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻛﺎﻥ‬ ‫ﻛﻠﱡﻬﺎ ﰲ ﺍﻟﺼﺤﻴﺢ)‪ (١‬ﻭﻫﺬﺍ ﺍﻟﻠﻔ ﹸ‬ ‫ﺧﺎﺻﹰﺎ ‪‬ﻢ‪ ،‬ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻟِﻌﺎﻣﻬﻢ ﺫﻟﻚ ﻭﺣﺪﻩ ﻻ ﻟﻸﺑﺪ‪ ،‬ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ‪ :‬ﺇﻧ‪ ‬ﻪ‬ ‫ﻟِﻸ‪‬ﺑ ِﺪ‪.‬‬ ‫ﲔ ﺑﺎﳊﺞ‪،‬‬ ‫ﻭﰱ )ﺍﳌﺴﻨﺪ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﹶﻗ ِﺪ ‪‬ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻜﺔ ﻭﺃﺻﺤﺎ‪‬ﺑﻪ ﻣ‪‬ﻬﱢﻠ ‪‬‬ ‫ﺠ ‪‬ﻌﻠﹶﻬﺎ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ ﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﻌ‪‬ﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ .(‬ﻗﺎﻟﹸﻮﺍ‪ :‬ﻳﺎ‬ ‫ﻓﻘﺎﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺖ‬ ‫ﺡ ﺃﺣﺪ‪‬ﻧﺎ ﺇﱃ ِﻣﻨ‪‬ﻰ ‪‬ﻭ ﹶﺫ ﹶﻛﺮ‪‬ﻩ ﻳ‪‬ﻘ ﹸﻄ ‪‬ﺮ ﻣ‪‬ﻨ‪‬ﻴﺎﹰ؟ ﻗﺎﻝ‪) :‬ﻧ ‪‬ﻌ ‪‬ﻢ( ﻭ ‪‬ﺳﻄﹶﻌ ِ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻳﺮﻭ ‪‬‬ ‫ﺍﳌﹶﺠﺎ ِﻣﺮ‪.(٢)‬‬ ‫ﻭﰱ ﺍﻟﺴﻨﻦ‪ :‬ﻋﻦ ﺍﻟﺮ‪‬ﺑﻴﻊ ﺑﻦ ‪‬ﺳ‪‬ﺒﺮ‪‬ﺓ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴﻪ‪:‬ﺧﺮ ‪‬ﺟﻨ‪‬ﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﺣﱴ ﺇﺫﺍ ﹸﻛﻨ‪‬ﺎ‬ ‫ﺾ ﻟﻨ‪‬ﺎ ﹶﻗﻀ‪‬ﺎ َﺀ ﹶﻗ ‪‬ﻮ ٍﻡ ﻛﹶﺄﻧ‪‬ﻤﺎ ﻭ‪ِ‬ﻟﺪ‪‬ﻭﺍ‬ ‫ﺑﻌ‪‬ﺴﻔﺎﻥ‪ ،‬ﻗﺎﻝ ﺳ‪‬ﺮﺍﻗﺔ ﺑﻦ ﻣ‪‬ﺎﻟﻚ ﺍ ﹸﳌﺪ‪‬ﳉ ‪‬ﻰ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍ ﹾﻗ ِ‬ ‫ﺍﻟ‪‬ﻴ ‪‬ﻮﻡ‪ ،‬ﹶﻓﻘﹶﺎﻝ‪) :‬ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﰲ ‪‬ﺣﺠ‪‬ﺔ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﻓﺈﺫﺍ ﹶﻗ ِﺪﻣ‪‬ﺘﻢ‪ ،‬ﻓﹶﻤﻦ‬ ‫ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ‪‬ﺮﻭ‪‬ﺓ‪ ،‬ﻓﹶﻘ ‪‬ﺪ ‪‬ﺣﻞﱠ ﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫﺪ‪‬ﻯ()‪.(٣‬‬ ‫ﺖ ﻭ ‪‬ﺳﻌ‪‬ﻰ ﺑﻴ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻑ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫‪‬ﺗ ﹶﻄ ‪‬ﻮ ‪‬‬ ‫ﳊ ‪‬ﺞ‪...‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﺧﺮ ‪‬ﺟﻨ‪‬ﺎ ﻣ ‪‬ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻻ ‪‬ﻧ ﹾﺬﻛﹸﺮ‪ ‬ﺇﻻ ﺍ ﹶ‬ ‫ﱮ ج ﻷﺻﺤﺎﺑﻪ‪) :‬ﺍ ‪‬ﺟﻌ‪‬ﻠﻮﻫ‪‬ﺎ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ(‬ ‫ﺕ ﺍﳊﺪﻳﺚﹶ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﻣﻜﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻨ ‪‬‬ ‫ﻓﺬﻛﺮ ِ‬ ‫ﺕ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﺱ ﺇﻻ ‪‬ﻣ ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ...‬ﻭﺫ ﹶﻛ ‪‬ﺮ ‪‬‬ ‫ﻓﺄﺣ ﱠﻞ ﺍﻟﻨﺎ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٣ ،٤٠٢/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢١٦) ،(١٢١٤) ،(١٢١٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٢٨/٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٨٠١‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪.(٥١/٢‬‬


‫‪١١٨‬‬ ‫ﳊﺞ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﺗﻄ ‪‬ﻮ ﹾﻓﻨ‪‬ﺎ‬ ‫ﻭﰱ ﻟﻔﻆ ﻟﻠﺒﺨﺎﺭﻯ‪ :‬ﺧﺮ ‪‬ﺟﻨ‪‬ﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧ‪‬ﺮﻯ ﺇﻻ ﺍ ﹶ‬ ‫ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‬ ‫ﺤﻞﱠ‪ ،‬ﻓﺤ ﱠﻞ ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﺳﺎ ‪‬‬ ‫ﱮ ج ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﺄﻣﺮ ﺍﻟﻨ ‪‬‬ ‫ﺴﻘﹾﻦ‪ ،‬ﻓﺄﺣﻠﻠﻦ‪.‬‬ ‫ﻭﻧﺴﺎﺅﻩ ﱂ ‪‬ﻳ ‪‬‬ ‫ﻚ ﻳﺎ‬ ‫ﺖ‪ :‬ﻣ ‪‬ﻦ ﺃﻏﻀ‪‬ﺒ ‪‬‬ ‫ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ‪) :‬ﺩﺧﻞ ﻋﻠ ‪‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻏﻀﺒﺎﻥﹸ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺱ ﺑﹶﺄ ‪‬ﻣﺮٍ‪ ،‬ﻓﺈﺫﺍ ﻫ‪‬ﻢ‬ ‫ﺕ ﺃﻧ‪‬ﻰ ﺃ ‪‬ﻣ ‪‬ﺮﺕ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺃﺩﺧﻠﻪ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺭ‪ .‬ﻗﺎﻝ‪ :‬ﺃ ‪‬ﻭ ﻣﺎ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﻯ ﻣﻌﻰ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺷ‪‬ﺘ ِﺮ‪‬ﻳﻪ‪ ،‬ﹸﺛﻢ‪‬‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺕ‪ .‬ﻣﺎ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺖ ﻣﻦ ﹶﺃﻣ‪‬ﺮﻯ ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﺩﺩ‪‬ﻭﻥ‪ ،‬ﻭﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﺖ ﻋﺎﺋﺸﺔ‬ ‫ﺃ ِﺣﻞﱠ ﻛﻤﺎ ‪‬ﺣﻠﱡﻮﺍ()‪ .(١‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ‪‬ﻋﻤ‪‬ﺮﺓ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﲰﻌ ‪‬‬ ‫ﳊﺞ‪،‬‬ ‫ﲔ ﻣِﻦ ﺫﻯ ﺍﻟ ِﻘﻌ‪‬ﺪﺓ‪ ،‬ﻭﻻ ﻧ‪‬ﺮﻯ ﺇﻻ ﺃﻧﻪ ﺍ ﹶ‬ ‫ﺗﻘﻮ ﹸﻝ‪ :‬ﺧﺮ ‪‬ﺟﻨ‪‬ﺎ ﻣ ‪‬ﻊ ﺭﺳﻮ ِﻝ ج ﳋﻤﺲ ﻟﻴﺎ ٍﻝ ‪‬ﺑ ِﻘ ‪‬‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺳﻌﻰ‬ ‫ﻓﻠﻤﺎ ‪‬ﺩﻧ‪‬ﻮﻧﺎ ﻣِﻦ ﻣﻜﺔ‪ ،‬ﺃﻣ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ ﺇﺫﺍ ﻃﺎ ‪‬‬ ‫ﺚ ﻟﻠﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪،‬‬ ‫ﺕ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬ ‫ﺤﻞﱠ‪ ،‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ :‬ﻓﺬﻛﺮ ‪‬‬ ‫ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺚ ﻋﻠﻰ ﻭﺟﻬﻪ)‪.(٢‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﺗﺘﻚ ﻭﺍﻟﻠﱠ ِﻪ ﺑﺎﳊﺪﻳ ِ‬ ‫ﱮ ج ﺃﻣﺮ‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪ‪‬ﺛﺘﲎ ﺣﻔﺼﺔﹸ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺕ‬ ‫ﺤﻞﱠ؟ ﻓﻘﺎﻝ‪ِ) :‬ﺇﻧ‪‬ﻰ ﹶﻟﺒ‪ ‬ﺪ ‪‬‬ ‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ِ‬ ‫ﺠ ِﺔ ﺍﻟﻮ‪‬ﺩﺍﻉِ‪ ،‬ﹶﻓﻘﹸ ﹾﻠﺖ‪ :‬ﻣﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬‬ ‫ﺤِﻠ ﹾﻠ ‪‬ﻦ ﻋ‪‬ﺎ ‪‬ﻡ ‪‬ﺣ ‪‬‬ ‫ﺃﺯﻭﺍﺟﻪ ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﻯ()‪.(٣‬‬ ‫ﺤ ‪‬ﺮ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫‪‬ﺭﹾﺃﺳِﻰ‪ ،‬ﻭﹶﻗﻠﱠ ‪‬ﺪﺕ‪ ‬ﻫﺪ‪‬ﱙ‪ ،‬ﻓﹶﻼ ﹶﺃ ِﺣﻞﱡ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰉ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﺧﺮﺟﻨﺎ‬ ‫ﻣ‪‬ﺤ ِﺮ ِﻣﲔ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪﻯ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺇﺣ‪‬ﺮﺍﻣِﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ‬ ‫ﺕ ﺍﳊﺪﻳﺚ)‪.(٤‬‬ ‫ﺤِﻠ ﹾﻞ(‪ ...‬ﻭﺫﻛﺮ ِ‬ ‫‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪﻯ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻳﻀﹰﺎ‪ :‬ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ‪ ،‬ﻗﺎﻝ‪ :‬ﺧﺮ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﺭ‪‬ﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ‬ ‫ﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪،‬‬ ‫ﺠ ‪‬ﻌﻠﹶﻬﺎ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ ﺇﻻ ‪‬ﻣ ‪‬ﻦ ﺳ‪‬ﺎ ‪‬‬ ‫ﺼﺮ‪‬ﺥ‪ ‬ﺑﺎﳊ ‪‬ﺞ ﺻ‪‬ﺮﺍﺧﺎﹰ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﻣ ﱠﻜﺔ ﺃﻣ‪‬ﺮﻧﺎ ﺃﻥ ‪‬ﻧ ‪‬‬ ‫ج‪ ،‬ﻧ ‪‬‬ ‫)‪(٥‬‬ ‫ﳊ ‪‬ﺞ ‪.‬‬ ‫ﻓﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻭ‪‬ﻳﺔِ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺣﻨ‪‬ﺎ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﺃﻫﻠﻠﻨ‪‬ﺎ ﺑﺎ ﹶ‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺃ ‪‬ﻫﻞﱠ ﺍﳌﹸﻬﺎﺟﺮ‪‬ﻭ ﹶﻥ‬ ‫ﷲ‬ ‫ﺠ ِﺔ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍﻉ‪ ،‬ﻭﺃﻫﻠﻠﻨ‪‬ﺎ ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻣﻜﱠﺔ‪ ،‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ‬ ‫ﺝ ﺍﻟﻨﱮ ج ﰲ ‪‬ﺣ ‪‬‬ ‫ﻭﺍ َﻷﻧ‪‬ﺼﺎﺭ‪ ،‬ﻭﺃﺯﻭﺍ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٦ ،٣٣٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٣٠)(١٢٨)(١٢٥)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪ ،(٣٩٣/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٠/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٥)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٢٩‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٣٦‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٤٧‬‬


‫‪١١٩‬‬ ‫ﳊ ‪‬ﺞ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ ﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﹶﻗﻠﱠ ‪‬ﺪ ﺍ ﹶﳍﺪ‪‬ﻯ(‪ ...‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ)‪.(١‬‬ ‫ﻼﹶﻟﻜﹸﻢ ﺑﺎ ﹶ‬ ‫ج‪) :‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ﺇ ‪‬ﻫ ﹶ‬ ‫ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻓﺄﺣﺮ ‪‬ﻣﻨ‪‬ﺎ‬ ‫ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﻟﱪ‪‬ﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ :‬ﺧﺮ ‪‬‬ ‫ﺱ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪِ؛ ﻗﺪ‬ ‫ﺠﻜﹸﻢ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﺓ(‪ .‬ﻓﻘﺎﻝ ﺍﻟﻨﺎ ‪‬‬ ‫ﺑﺎﳊﺞ‪ ،‬ﻓﻠﻤﺎ ﹶﻗﺪِﻣﻨ‪‬ﺎ ﻣﻜﺔ‪ ،‬ﻗﺎﻝ‪) :‬ﺍ ‪‬ﺟﻌ‪‬ﻠﻮﺍ ‪‬ﺣ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻓﻜﻴﻒ ﳒﻌﻠﹸﻬﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ؟ ﻓﻘﺎﻝ‪) :‬ﺍ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ﻓﹶﺎ ﹾﻓﻌ‪‬ﻠﻮﻩ‪ (‬ﻓﺮ ‪‬ﺩﺩ‪‬ﻭﺍ ﻋﻠﻴﻪ‬ ‫ﺃﺣﺮﻣﻨﺎ ﺑﺎ ﹶ‬ ‫ﺍﻟﻘﻮﻝﹶ‪ ،‬ﹶﻓ ‪‬ﻐ ِ‬ ‫ﺕ ﺍﻟﻐﻀ‪‬ﺐ ﰲ‬ ‫ﻀﺐ‪ ،‬ﰒ ﺍﻧﻄﻠﻖ ﺣﺘ‪‬ﻰ ﺩﺧﻞ ﻋﻠﻰ ﻋﺎﺋﺸﺔ ﻭﻫﻮ ﹶﻏﻀ‪‬ﺒﺎﻥﹸ‪ ،‬ﻓﺮﺃ ِ‬ ‫ﻀﺐ‪ ‬ﻭﹶﺃﻧ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﺮ ﹶﺃﻣ‪‬ﺮﹰﺍ ﻓﹶﻼ‬ ‫ﻚ ﺃﻏﻀﺒﻪ ﺍﻟﱠﻠﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ) :‬ﻭﻣ‪‬ﺎ ِﻟ ‪‬ﻰ ﻻ ﹶﺃ ﹾﻏ ‪‬‬ ‫ﻀ‪‬ﺒ ‪‬‬ ‫ﻭﺟﻬﻪ ﻓﻘﹶﺎﻟﺖ‪ :‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻏ ‪‬‬ ‫‪‬ﻳﺘ‪‬ﺒ ‪‬ﻊ()‪.(٢‬‬ ‫ﻭﳓﻦ‪ ،‬ﻧ‪‬ﺸ ِﻬﺪ‪ ‬ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ ﺃﻧ‪‬ﺎ ﻟﻮ ﺃﺣﺮﻣﻨﺎ ‪‬ﲝﺞ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﻓﺮﺿﹰﺎ ﻋﻠﻴﻨﺎ ﻓﺴﺨ ‪‬ﻪ ﺇﱃ ‪‬ﻋﻤ‪‬ﺮﺓ‬ ‫ﺴ ‪‬ﺦ ﻫﺬﺍ ﰲ ﺣ‪‬ﻴﺎِﺗ ِﻪ ﻭﻻ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪،‬‬ ‫ﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺍﺗﺒﺎﻋﹰﺎ ﻷﻣﺮﻩ‪ .‬ﻓﻮﺍﻟﻠﱠ ِﻪ ﻣﺎ ﻧ‪ِ ‬‬ ‫ﺗﻔﺎﺩﻳﹰﺎ ﻣِﻦ ﻏﻀ ِ‬ ‫ﺺ ﺑﻪ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺩ‪‬ﻭ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﺑﻞ ﺃﺟﺮﻯ ﺍﻟﻠﱠﻪ‬ ‫ﻑ ﻭﺍﺣِﺪ ﻳ‪‬ﻌﺎﺭﺿﻪ‪ ،‬ﻭﻻ ﺧ ‪‬‬ ‫ﻭﻻ ﺻ ‪‬ﺢ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﺺ ‪‬ﻢ؟ ﻓﺄﺟﺎﺏ ﺑﺄ ﱠﻥ ﺫﻟﻚ ﻛﺎﺋﻦ ﻷﺑﺪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟِﺴﺎﻥ ﺳ‪‬ﺮﺍﻗﺔ ﺃﻥ ﻳﺴﺄﻟﻪ‪ :‬ﻫﻞ ﺫﻟﻚ ﳐﺘ ‪‬‬ ‫ﺍﻷﺑﺪ‪ ،‬ﻓﻤﺎ ﻧﺪﺭﻯ ﻣﺎ ﻧ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳌﺆﻛﱠﺪ ﺍﻟﺬﻯ ﻏﻀﺐ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻣ‪‬ﻦ ﺧﺎﻟﻔﻪ‪.‬‬ ‫ﻭﻟﻠﹼﻪ ‪‬ﺩ ‪‬ﺭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺇﺫ ﻳﻘﻮﻝ ﻟﺴﻠﻤﺔ ﺑﻦ ﺷﺒﻴﺐ ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ‬ ‫ﳊ ‪‬ﺞ ﺇﱃ‬ ‫ﺍﷲ؛ ﹸﻛﻞﱡ ﺃﻣﺮِﻙ ﻋِﻨﺪﻯ ﺣ‪‬ﺴﻦ ﺇﻻ ‪‬ﺧﻠﱠ ﹰﺔ ﻭﺍﺣِﺪ ﹰﺓ‪ :‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻰ؟ ﻗﺎﻝ‪ :‬ﺗﻘﻮ ﹸﻝ ﺑﻔﺴﺦ ﺍ ﹶ‬ ‫ﻚ ﻋﻘﻼﹰ‪ ،‬ﻋﻨﺪﻯ ﰲ ﺫﻟﻚ ﺃﺣﺪ ﻋﺸﺮ ﺣﺪﻳﺜﹰﺎ‬ ‫ﺖ ﺃﺭﻯ ﻟ ‪‬‬ ‫ﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺳﻠﻤﺔ؛ ﻛﻨ ‪‬‬ ‫ﺻﺤﺎﺣﹰﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﺃﺗﺮﻛﹸﻬﺎ ِﻟ ﹶﻘﻮ‪‬ﻟﻚ‪‬؟‬ ‫ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﻟﱪ‪‬ﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‪ ،‬ﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳌﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﻋﻠﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﺖ ِﺑ‪‬ﻨﻀ‪‬ﻮﺡٍ‪،‬‬ ‫ﺖ ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺤ ِ‬ ‫ﻀ‪‬‬ ‫ﺻﺒِﻴﻐﺎﹰ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﺃﺩﺭﻙ ﻓﺎﻃﻤ ﹶﺔ ﻭﻗﺪ ﻟﺒﺴﺖ ﺛﻴﺎﺑﹰﺎ ‪‬‬ ‫)‪(٣‬‬ ‫ﺤﻠﱡﻮﺍ ‪.‬‬ ‫ﺻﺤ‪‬ﺎﺑ‪‬ﻪ ﹶﻓ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ﺑ‪‬ﺎﹸﻟﻚِ؟ ﻓﹶﻘﺎﻟﹶﺖ‪ :‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﺃﻣ‪‬ﺮ ﺃ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺃﰉ ﺷﻴﺒﺔ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ﺍﺑ ‪‬ﻦ ﻓﻀﻴﻞ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ‪‬ﻦ‬ ‫ﳊﺞ‪ ،‬ﻭ ‪‬ﺩﻋ‪‬ﻮﺍ ﻗﻮ ﹶﻝ ﺃﻋﻤﺎﻛﹸﻢ ‪‬ﻫﺬﹶﺍ‪ .‬ﻓﻘﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﺍﻟﱠﺬﻯ‬ ‫ﺍﻟﺰﺑﲑ‪ :‬ﺃﻓ ِﺮﺩ‪‬ﻭﺍ ﺍ ﹶ‬ ‫ﻕ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ‪،‬‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫ﺖ‪ :‬‬ ‫ﺃﻋﻤﻰ ﺍﻟﻠﱠﻪ ﻗﻠ‪‬ﺒﻪ ﻷﻧﺖ‪ ،‬ﺃﻻ ﺗﺴﺄ ﹸﻝ ﹸﺃﻣ‪‬ﻚ ‪‬ﻋ ‪‬ﻦ ﻫﺬﺍ؟ ﻓﺄﺭﺳ ﹶﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻘﺎﹶﻟ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٥٤/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٨٦/٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٢٩٨٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٩٧‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(١٤٤/٥‬‬


‫‪١٢٠‬‬ ‫ﺖ‬ ‫ﺟِﺌﻨﺎ ‪‬ﻣ ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﺣﺠ‪‬ﺎﺟﺎﹰ‪ ،‬ﻓﺠﻌﻠﻨﺎﻫﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﻓﺤﻠﻠﻨﺎ ﺍﻹﺣﻼ ﹶﻝ ﹸﻛﻠﱠﻪ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ﹶﻄ ‪‬ﻌ ِ‬ ‫ﺍ ﹶﳌﺠ‪‬ﺎ ِﻣﺮ‪ ‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻭﺍﻟﻨ‪‬ﺴﺎﺀ)‪.(١‬‬ ‫ﺖ ﻋﻠﻰ ﻋﻄﺎﺀ ﺃﺳﺘﻔﺘِﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻦ ﺍﺑﻦ ﺷِﻬﺎﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺩﺧﻠ ‪‬‬ ‫ﺣﺪ‪‬ﺛﲎ ﺟﺎﺑ ‪‬ﺮ ﺑ ‪‬ﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﺃﻧﻪ ﺣ ‪‬ﺞ ﻣﻊ ﺍﻟﻨﱮ ج ﻳﻮﻡ ﺳﺎﻕ ﺍﻟﺒ‪‬ﺪﻥ ﻣﻌﻪ‪ ،‬ﻭﻗﺪ ﺃﻫﻠﱡﻮﺍ ﺑﺎﳊ ‪‬ﺞ‬ ‫ﺼﺮ‪‬ﻭﺍ‪،‬‬ ‫ﺼﻔﹶﺎ ﻭﺍﻟﹾﻤﺮﻭ‪‬ﺓ‪ ،‬ﻭﹶﻗ ‪‬‬ ‫ﻑ ﺑﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻣﻔﺮﺩﺍﹰ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪) :‬ﹶﺃ ِﺣﻠﱡﻮﺍ ِﻣ ‪‬ﻦ ﺇﺣ‪‬ﺮﺍ ِﻣﻜﹸﻢ ِﺑ ﹶﻄﻮ‪‬ﺍ ٍ‬ ‫ﹸﺛﻢ‪ ‬ﺃﻗِﻴﻤ‪‬ﻮﺍ ﺣ‪‬ﻼﻻﹰ‪ ،‬ﺣ‪‬ﺘﻰ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻭ‪‬ﻳﺔِ‪ ،‬ﻓﺄ ِﻫﻠﱡﻮﺍ ﺑﺎ ﹶ‬ ‫ﳊ ‪‬ﺞ ﻭﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ﺍﻟﱴ ﹶﻗ ِﺪ ‪‬ﻣﺘ‪‬ﻢ ‪‬ﺎ‬ ‫ﳊﺞ‪‬؟ ﻓﻘﺎﻝ‪) :‬ﺍ ﹾﻓ ‪‬ﻌﻠﹸﻮﺍ ﻣ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﺮﻛﹸﻢ ﺑﻪ‪ ،‬ﹶﻓﹶﻠﻮ‪‬ﻻ‬ ‫ﺠ ‪‬ﻌﻠﹸﻬﺎ ﻣ‪‬ﺘ ‪‬ﻌ ﹰﺔ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺳ ‪‬ﻤ‪‬ﻴﻨ‪‬ﺎ ﺍ ﹶ‬ ‫ﻒ ‪‬ﻧ ‪‬‬ ‫‪‬ﻣ‪‬ﺘ ‪‬ﻌ ﹲﺔ(‪ .‬ﻓﻘﺎﻟﹸﻮﺍ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺖ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﹶﻟ ﹶﻔ ‪‬ﻌ ﹾﻠﺖ‪ِ ‬ﻣﹾﺜ ﹶﻞ ﺍﻟﱠﺬﻯ ﹶﺃ ‪‬ﻣ ‪‬ﺮﺗ‪‬ﻜﹸﻢ ِﺑﻪِ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻻ ِﳛﻞﱡ ِﻣﻨ‪‬ﻰ ‪‬ﺣﺮ‪‬ﺍﻡ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒﻠﹸ ﹶﻎ‬ ‫ﺃﱏ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫)‪(٢‬‬ ‫ﺤﻠﱠﻪ(‪ ،‬ﻓﻔﻌﻠﹸﻮﺍ ‪.‬‬ ‫ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ‬ﻣ ِ‬ ‫ﳊ ‪‬ﺞ‪ ...‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﺑﺎ ﹶ‬ ‫ﻭﰱ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ﻋﻨﻪ‪ :‬ﺃﻫ ﱠﻞ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﳚﻌﻠﻮﻫﺎ ﻋ‪‬ﻤﺮﺓﹰ‪ ،‬ﻭﻳﻄﻮﻓﻮﺍ‪ ،‬ﰒ ﻳﻘﺼ‪‬ﺮﻭﺍ ﺇﻻ ﻣ‪‬ﻦ ﺳﺎﻕ‬ ‫ﻭﻓﻴﻪ‪ :‬ﻓﺄﻣﺮ ﺍﻟﻨ ‪‬‬ ‫ﺖ‬ ‫ﱮ ج ﻓﻘﺎﻝ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﺍ ﹶﳍﺪ‪‬ﻯ‪ :‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﻧﻨﻄﻠﻖ ﺇﱃ ِﻣﻨ‪‬ﻰ ﻭ ﹶﺫ ﹶﻛﺮ‪ ‬ﺃﺣ‪‬ﺪﻧﺎ ﻳﻘﻄﹸﺮ؟ ﻓﺒﻠﹶﻎ ﺍﻟﻨ ‪‬‬ ‫)‪(٣‬‬ ‫ﺖ( ‪.‬‬ ‫ﺖ ﻭﻟﻮ‪‬ﻻ ﺃ ﱠﻥ ﻣﻌﻰ ﺍ ﹶﳍﺪ‪‬ﻯ‪َ ،‬ﻷ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬‬ ‫ﺕ ﻣﺎ ﹶﺃ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﺮﻯ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻨﻪ ﰲ ﺣ‪‬ﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ :‬ﺣﱴ ﺇﺫﺍ ﹶﻗﺪِﻣﻨﺎ ﻣﻜﱠﺔ‪ ،‬ﻃﹸﻔﻨﺎ ﺑﺎﻟﻜﻌﺒﺔ‬ ‫ﺤﻞﱠ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﻜﹸﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﹸﻠﻨﺎ‪:‬‬ ‫ﻭﺑﺎﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻓﺄﻣﺮﻧ‪‬ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺴﻨ‪‬ﺎ ﺛﻴﺎﺑ‪‬ﻨﺎ‪ ،‬ﻭﹶﻟﻴ‪‬ﺲ‬ ‫ﳊﻞﱡ ﹸﻛﻠﱡﻪ(‪ ،‬ﻓﻮﺍﻗﻌﻨﺎ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀَ‪ ،‬ﻭﺗ‪‬ﻄﻴ‪‬ﺒﻨ‪‬ﺎ ﺑﺎﻟﻄﱢﻴﺐ‪ ،‬ﻭﹶﻟِﺒ ‪‬‬ ‫ِﺣﻞﱡ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪) :‬ﺍ ِ‬ ‫ﺑﻴﻨﻨﺎ ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻋ‪‬ﺮﻓﺔ ﺇﻻ ﺃﺭﺑ ‪‬ﻊ ﻟﻴﺎﻝ‪ ،‬ﰒ ﺃﻫﻠﻠﻨﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺘﺮﻭﻳﺔ‪.‬‬ ‫ﺠ ‪‬ﻌﻠﹾﻬﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪،‬‬ ‫ﺤﻞﱠ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬ ‫ﺲ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪﻯ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ِ‬ ‫ﻭﰱ ﻟﻔﻆ ﺁﺧ‪‬ﺮ ﳌﺴﻠﻢ‪) :‬ﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻣ‪‬ﻨﻜﹸﻢ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﱮ ج ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫﺪ‪‬ﻯ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ‪‬ﻳ ‪‬ﻮﻡ‪‬‬ ‫ﺱ ﹸﻛﻠﱡﻬ‪‬ﻢ ﻭﻗﺼ‪‬ﺮﻭﺍ ﺇﻻ ﺍﻟﻨ ‪‬‬ ‫ﻓﺤ ﱠﻞ ﺍﻟﻨﺎ ‪‬‬ ‫)‪(٤‬‬ ‫ﳊ ‪‬ﺞ ‪.‬‬ ‫ﺍﻟﺘﺮﻭﻳﺔ‪،‬ﺗﻮ ‪‬ﺟﻬ‪‬ﻮﺍ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻫﻠﱡﻮﺍ ﺑِﺎ ﹶ‬ ‫ﱮ ج‪ ،‬ﺃﻫ ﱠﻞ‬ ‫ﻭﰱ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ :‬ﻋﻦ ﺃﻧﺲ ﺭﺿ ‪‬ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮﺓ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻣﻮﺍ ﻣﻜﺔ‪ ،‬ﻃﺎﻓﻮﺍ ﺑﺎﻟﺒﻴﺖ ﻭﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﺃﻣﺮﻫﻢ‬ ‫ﻫ‪ ‬ﻮ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﺑﺎ ﹶ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٣٤٥ ،٣٤٤/٦‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٤٣/٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٠٣ ،٤٠٢/٣‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٨)(١٢١٣‬‬


‫‪١٢١‬‬ ‫ﺤﻠﱡﻮﺍ‪ ،‬ﻓﻬﺎﺑﻮﺍ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪) :‬ﹶﺃ ِﺣﻠﱡﻮﺍ ﹶﻓﹶﻠ ‪‬ﻮ ﹶﻻ ﹶﺃﻥﱠ ﻣ‪‬ﻌﻰ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺖ(‪ ،‬ﻓﺄﺣﻠﱡﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺣﻠﱡﻮﺍ ﺇﱃ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‪.‬‬ ‫ﺍ ﹶﳍ ‪‬ﺪﻯ‪َ ،‬ﻷ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ(‪ :‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﻗﺎﻝ‪) :‬ﺻﻠﱠﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻭﳓ ‪‬ﻦ ﻣﻌﻪ‬ ‫ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﻈﻬ ‪‬ﺮ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺍﻟﻌﺼﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺑﺎﺕ ‪‬ﺎ ﺣﱴ ﺃﺻﺒﺢ‪ ،‬ﰒ ﺭﻛﺐ‬ ‫ﺣﱴ ﺍﺳﺘﻮﺕ ﺑﻪ ﺭﺍﺣﻠﺘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺀِ‪ ،‬ﺣ ِﻤ ‪‬ﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺳﺒ‪‬ﺢ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ‪‬ﲝ ‪‬ﺞ ﻭﻋ‪‬ﻤﺮﺓ‪ ،‬ﻭﺃﻫ ﱠﻞ‬ ‫ﳊ ‪‬ﺞ(‪....‬‬ ‫ﺱ ‪‬ﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﻓﺤﻠﱡﻮﺍ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﻟﺘ‪‬ﺮﻭﻳﺔ‪ ،‬ﺃﻫﻠﱡﻮﺍ ﺑﺎ ﹶ‬ ‫ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ)‪.(١‬‬ ‫ﻭﰱ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ‪ :‬ﻋﻦ ﺃﰉ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻌﺜﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ‬ ‫ﺖ ﺑِﺈﻫ‪‬ﻼ ِﻝ‬ ‫ﺖ(؟ ﹶﻓﻘﹸ ﹾﻠﺖ‪ :‬ﹶﺃ ‪‬ﻫﹶﻠ ﹾﻠ ‪‬‬ ‫ﻗﻮﻣﻰ ﺑﺎﻟﻴﻤﻦ‪ ،‬ﻓﺠﺌﺖ ﻭﻫﻮ ﺑﺎﻟﺒﻄﺤﺎﺀ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ) :‬ﺑ ‪‬ﻢ ﹶﺃ ‪‬ﻫﹶﻠ ﹾﻠ ‪‬‬ ‫ﺼﻔﹶﺎ‬ ‫ﺖ ‪‬ﻭﺑِﺎﻟ ‪‬‬ ‫ﺖ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺖ‪ :‬ﻻ‪ ،‬ﻓﹶﺄ ‪‬ﻣﺮ‪‬ﱏ‪ ،‬ﻓ ﹸﻄ ﹾﻔ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ(؟ ﻗﻠ ‪‬‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ج‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ) :‬ﻫ ﹾﻞ ‪‬ﻣ ‪‬ﻌ ‪‬‬ ‫ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭﺓِ‪ ،‬ﱠﰒ ﺃﹶﻣﺮ‪‬ﱏ ﹶﻓﹶﺄ ‪‬ﺣﹶﻠ ﹾﻠﺖ‪.(٢)‬‬ ‫ﺠ‪‬ﻴ ِﻢ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒ‪‬ﺎﺱ‪ :‬ﻣﺎ ‪‬ﻫ ِﺬﻩ ﺍﻟﻔﹸﺘﻴﺎ‬ ‫ﻼ ﻣﻦ ﺑﲎ ﺍﳍﹸ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺖ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺣﻞﱠ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺳ‪‬ـﻨ‪‬ﺔ ‪‬ﻧِﺒ‪‬ﻴﻜﹸﻢ ج ﻭﺇ ﹾﻥ‬ ‫ﻑ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺍﻟﱴ ﹶﻗ ‪‬ﺪ ﺗﺸ ‪‬ﻐﺒ‪‬ﺖ ﺑﺎﻟﻨ‪‬ﺎﺱ‪ ،‬ﺃ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ﻃﹶﺎ ‪‬‬ ‫‪‬ﺭ ِﻏ ‪‬ﻤﺘ‪‬ﻢ)‪.(٣‬‬ ‫ﻭﺻﺪﻕ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﹸﻛﻞﱡ ﻣ‪‬ﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﳑﻦ ﻻ ‪‬ﻫﺪ‪‬ﻯ ﻣﻌﻪ ﻣِﻦ ﻣﻔﺮِﺩ‪ ،‬ﺃﻭ ﻗﺎﺭِﻥ‪ ،‬ﺃﻭ‬ ‫ﻣﺘﻤﺘ‪‬ﻊ‪ ،‬ﻓﻘﺪ ﺣ ﱠﻞ ﺇﻣﺎ ﻭﺟﻮﺑﺎﹰ‪ ،‬ﻭﺇﻣﺎ ﺣﻜﻤﺎﹰ‪ ،‬ﻫﺬﻩ ﻫﻰ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﺍﻟﱴ ﻻ ﺭﺍ ‪‬ﺩ ﳍﺎ ﻭﻻ ﻣﺪﻓﻊ‪،‬‬ ‫ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ ج‪) :‬ﺇﺫﹶﺍ ﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ﺍﻟﻨ‪‬ﻬﺎ ‪‬ﺭ ِﻣ ‪‬ﻦ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﻟﻠﻴﻞ ِﻣ ‪‬ﻦ ﻫﺎﻫﻨﺎ‪ ،‬ﻓﻘﺪ ﺃ ﹾﻓ ﹶﻄ ‪‬ﺮ‬ ‫ﺖﰲ‬ ‫ﺍﻟﺼ‪‬ﺎﺋِﻢ()‪ ،(٤‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﺃﻓﻄﺮ ﺣﻜﻤﺎﹰ‪ ،‬ﺃﻭ ﺩﺧﻞ ﻭﻗﺖ ﺇﻓﻄﺎﺭﻩ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻮﻗ ‪‬‬ ‫ﺖ ﺇﻓﻄﺎﺭ‪ .‬ﻓﻬﻜﺬﺍ ﻫﺬﺍ ﺍﻟﺬﻯ ﻗﺪ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺣ ﱠﻞ ﺣ‪‬ﻜﻤﺎﹰ‪،‬‬ ‫ﺣﻘﻪ ﻭﻗ ‪‬‬ ‫ﺖ ِﺣ ﱟﻞ ﻟﻴﺲ ﺇﻻ‪ ،‬ﻣﺎ ﱂ‬ ‫ﺖ ﺇﺣﺮﺍﻡ‪ ،‬ﺑﻞ ﻫﻮ ﻭﻗ ‪‬‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﰲ ﺣﻘﻪ ﻟﻴﺲ ﻭﻗ ‪‬‬ ‫ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﻫﺬﺍ ﺻﺮﻳ ‪‬ﺢ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪.‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﻄﺎﺀ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﻳﻘﻮ ﹸﻝ‪ :‬ﻻ ﻳﻄﻮﻑ‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٣١/٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٤٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٧١/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٠٠‬‬


‫‪١٢٢‬‬ ‫ﻑ ‪‬ﻭﹶﻗ‪‬ﺒﹶﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﺧ ﹸﺬ‬ ‫ﺝ ﺇﻻ ‪‬ﺣﻞﱠ‪ .‬ﻭﻛﺎ ﹶﻥ ﻳﻘﻮ ﹸﻝ‪ :‬ﻫ‪ ‬ﻮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﳌﹸ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﺖ ﺣ‪‬ﺎﺝ ﻭﻻ ﻏ ‪‬ﲑ ﺣﺎ ‪‬‬ ‫ﺑﺎﻟﺒﻴ ِ‬ ‫ﺠ ِﺔ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍﻉ)‪.(١‬‬ ‫ﺤﻠﱠﻮﺍ ﰲ ‪‬ﺣ ‪‬‬ ‫ﱮ ج‪ ،‬ﺣﲔ ﺃﻣﺮﻫﻢ ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺫﻟﻚ ﻣِﻦ ﺃﻣﺮ ﺍﻟﻨ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ‪) :‬ﻫﺬﻩ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﹲﺓ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﻨ‪‬ﺎ‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ‪‬ﻳ ‪‬ﻮ ِﻡ‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫ﳊﻞﱠ ﹸﻛﱠﻠ ‪‬ﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫ﺤﻞﱠ ﺍ ِ‬ ‫‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ِ‬ ‫ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ﹶﺔ()‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺃﰉ ﺍﻟﺸ‪‬ﻌﺜﺎﺀ‪ ،‬ﻋ ِﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪:‬‬ ‫ﺱ‬ ‫ﺖ‪ :‬ﺇﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺼ‪‬ﻴﺮ‪‬ﻩ ﺇﱃ ﻋ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﺷ‪‬ﺎ َﺀ ﺃ ‪‬ﻭ ﹶﺃﺑ‪‬ﻰ‪ ،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ ‪‬ﻳ ‪‬‬ ‫ﻑ ﺑﺎﻟ‪‬ﻴ‪‬ﻴ ِ‬ ‫ﳊﺞ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻄﱠﻮﺍ ‪‬‬ ‫ﻼ ﺑﺎ ﹶ‬ ‫‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ﻣ‪ِ ‬ﻬ ﹰ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴﻚ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﻫ ‪‬ﻲ ﺳ‪‬ـﻨ‪‬ﺔ ‪‬ﻧﺒ‪‬ﻴ ِﻬ ‪‬ﻢ ﻭﺇ ﹾﻥ ‪‬ﺭ ِﻏﻤ‪‬ﻮﺍ‪.‬‬ ‫‪‬ﻳ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﻋ ِﻦ ﺍﻟﻨﱮ ج ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫ﻒ ﻣِﻦ‬ ‫ﲰﻴ‪‬ﻨﺎ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻨﻬﻢ ﻃﻮﺍﺋ ‪‬‬ ‫ﻼ ﻳﺮﻓﻊ ﺍﻟﺸﻚ‪ ،‬ﻭﻳ‪‬ﻮﺟﺐ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﺃﺣﺪﹰﺍ ﺃﻥ‬ ‫ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻣﻨﻘﻮ ﹰﻻ ﻧﻘ ﹰ‬ ‫ﺐ ‪‬ﺣﺒ‪‬ﺮ ﺍﻷُﻣﺔ‬ ‫ﺐ ﺃﻫﻞ ﺑﻴﺖ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻣﺬﻫ ‪‬‬ ‫ﻳﻨﻜﺮﻩ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﱂ ﻳﻘﻊ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﺐ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‬ ‫ﺐ ﺃﰉ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ‪ ،‬ﻭﻣﺬﻫ ‪‬‬ ‫ﻭﲝﺮﻫﺎ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﻭﺃﺻﺤﺎﺑﻪِ‪ ،‬ﻭﻣﺬﻫ ‪‬‬ ‫ﻭﺍﳊﺪﻳﺚ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺗﺒﺎﻋﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻣﻌﻪ‪ ،‬ﻭﻣﺬﻫﺐ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳊﺴﻦ‬ ‫ﺍﻟﻌﻨﱪﻯ ﻗﺎﺿﻰ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﺧﺎﻟﻔﻮﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﳍﻢ ﺃﻋﺬﺍﺭ‪.‬‬ ‫ﺍﻟﻌﺬﺭ ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ‪.‬‬ ‫ﺍﻟﻌﺬﺭ ﺍﻟﺜﺎﱏ‪ :‬ﺃ‪‬ﺎ ﳐﺼﻮﺻﺔ ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻻ ﳚﻮ ‪‬ﺯ ﻟِﻐﲑﻫﻢ ﻣﺸﺎﺭﻛﹸﺘﻬﻢ ﰲ ﺣﻜﻤﻬﺎ‪.‬‬ ‫ﻉ ﻣﺎ ﺍﻋﺘﺬﺭﻭﺍ‬ ‫ﺍﻟﻌﺬﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻌﺎﺭﺿ‪‬ﺘﻬﺎ ﲟﺎ ‪‬ﻳ ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺧﻼﻑ ﺣ‪‬ﻜﻤﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﳎﻤﻮ ‪‬‬ ‫ﺑﻪ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﳓﻦ ﻧﺬﻛﺮ ﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ‪‬ﻋﺬﹾﺭﹰﺍ ‪‬ﻋﺬﹾﺭﺍﹰ‪ ،‬ﻭﻧﺒ‪‬ﻴ ‪‬ﻦ ﻣﺎ ﻓﻴﻬﺎ ﲟﻌﻮﻧﺔ ﺍﻟﻠﱠﻪ ﻭﺗﻮﻓﻴﻘﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻌﺬﺭ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺴﺦ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﹸﻣﻮﺭ‪ ،‬ﱂ ﻳﺄﺗﻮﺍ ﻣﻨﻬﺎ ﺑﺸﺊ ﳛﺘﺎﺝ‬ ‫ﺹ ﻣﻌﺎﺭﺿﺔ ﳍﺬﻩ‪ ،‬ﰒ ﺗﻜﻮ ﹸﻥ ﻣﻊ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ‬ ‫ﺇﱃ ﻧﺼﻮﺹ ﺃﹸﺧﺮ‪ ،‬ﺗﻜﻮﻥ ﺗِﻠﻚ ﺍﻟﻨﺼﻮ ‪‬‬ ‫ﻣﻘﺎﻭﻣﺔ ﳍﺎ‪ ،‬ﰒ ﻳ‪‬ﺜﺒﺖ ﺗﺄﺧﺮ‪‬ﻫﺎ ﻋﻨﻬﺎ‪ .‬ﻗﺎﻝ ﺍﳌﺪ‪‬ﻋﻮﻥ ﻟﻠﻨﺴﺦ‪ :‬ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬ ‫ﺍﻟﺴ‪‬ﺠﺴﺘﺎﱏ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﻔﺮﻳﺎﰉ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﺎﻥ ﺑﻦ ﺃﰉ ﺣﺎﺯﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺣﻔﺺ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٤٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٤١‬‬


‫‪١٢٣‬‬ ‫ﻋﻦ ﺍﺑﻦ ﻋ‪‬ﻤﺮ‪ ،‬ﻋﻦ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﳌﺎ ﻭﱃ‪) :‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺇﻥ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﺣ ﱠﻞ ﻟﻨﺎ ﺍﳌﺘ‪‬ﻌﺔ ﰒ ﺣﺮ‪‬ﻣﻬﺎ ﻋﻠﻴﻨﺎ( ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﰲ )ﻣﺴﻨﺪﻩ( ﻋﻨﻪ‬ ‫ﻗﺎﻝ ﺍﳌﺒﻴﺤﻮﻥ ﻟﻠﻔﺴﺦ‪ :‬ﻋﺠﺒﹰﺎ ﻟﻜﻢ ﰲ ﻣ‪‬ﻘﺎﻭﻣﺔ ﺍﳉﺒﺎﻝ ﺍﻟﺮ‪‬ﻭﺍﺳﻰ ﺍﻟﱴ ﻻ ﺗ‪‬ﺰﻋ ِﺰﻋ‪‬ﻬﺎ‬ ‫ﺐ ﻣ‪‬ﻬﻴﻞِ‪ ،‬ﺗﺴﻔﻴﻪ ﺍﻟﺮ‪‬ﻳﺎ ‪‬‬ ‫ﺡ ِﺑ ﹶﻜﺜِﻴ ٍ‬ ‫ﺍﻟﺮ‪‬ﻳﺎ ‪‬‬ ‫ﺡ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ‪ ،‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚﹸ‪ ،‬ﻻ ﺳﻨﺪ ﻭﻻ ﻣﱳ‪ ،‬ﺃﻣﺎ‬ ‫ﺳﻨﺪ‪‬ﻩ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺗﻘﻮ ‪‬ﻡ ﺑﻪ ﺣ‪‬ﺠﺔ ﻋﻠﻴﻨﺎ ﻋﻨﺪ ﺃﻫ ِﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺃﻣﺎ ﻣﺘﻨ‪‬ﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺘﻌﺔ ﻓﻴﻪ‬ ‫ﻣ‪‬ﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﺍﻟﱴ ﺃﺣﻠﱠﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج‪ ،‬ﰒ ﺣﺮ‪‬ﻣﻬﺎ‪ ،‬ﻻ ﳚﻮﺯ ﻓﻴﻬﺎ ﻏ ‪‬ﲑ ﺫﻟﻚ ﺍﻟﺒﺘﺔ‪ ،‬ﻟﻮﺟﻮﻩ‪.‬‬ ‫ﻉ ﺍﻷُﻣﺔ ﻋﻠﻰ ﺃ ﱠﻥ ﻣ‪‬ﺘﻌﺔ ﺍ ﹶ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺇﲨﺎ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻏ ‪‬ﲑ ﳏﺮ‪‬ﻣﺔ‪ ،‬ﺑﻞ ﺇﻣﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﺃﻭ ﺃﻓﻀ ﹸﻞ‬ ‫ﺍﻷﻧﺴﺎﻙ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﺃﻭ ﻣﺴﺘﺤﺒﺔ‪ ،‬ﺃﻭ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﻟﻸُﻣﺔ ﻗﻮ ﹰﻻ ﺧﺎﻣﺴﹰﺎ ﻓﻴﻬﺎ‬ ‫ﺑﺎﻟﺘﺤﺮﱘ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺑ ‪‬ﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺻ ‪‬ﺢ ﻋﻨﻪ ﻣِﻦ ﻏﲑ ﻭﺟﻪ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻮ‬ ‫ﺖ‪ .‬ﺫﻛﺮﻩ ﺍﻷﺛﺮﻡ ﰲ )ﺳﻨﻨﻪ( ﻭﻏﲑﻩ‬ ‫ﺖ ﻟﺘﻤﺘﻌ ‪‬‬ ‫ﺖ ﻟﺘﻤﺘﻌﺖ‪ ،‬ﰒ ﻟﻮ ﺣﺠﺠ ‪‬‬ ‫ﺣﺠﺠ ‪‬‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ )ﻣﺼﻨﻔﻪ(‪ :‬ﻋﻦ ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﺃﻧﻪ ﺳﺌﻞ‪ :‬ﺃ‪‬ﻰ ﻋﻤﺮ ﻋﻦ‬ ‫ﻼ ﻗﺎﻝ ﻟﻪ‪ :‬ﺃ‪‬ﻰ‬ ‫ﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ؟ ﻭﺫﻛﺮ ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﳊﺞ‪‬؟ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﹶﺃ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻛِﺘﺎ ِ‬ ‫ﻣ‪‬ﺘﻌﺔ ﺍ ﹶ‬ ‫ﻋﻤﺮ ﻋﻦ ﻣ‪‬ﺘﻌﺔ ﺍﳊﺞ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﺰﻋﻤﻮﻥ‬ ‫ﺖ‪.‬‬ ‫ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﻳﻌﲎ ﻋﻤ‪‬ﺮ ﲰﻌﺘ‪‬ﻪ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺍﻋﺘﻤﺮﺕ‪ ،‬ﰒ ﺣﺠﺠﺖ‪ ،‬ﻟﺘﻤﺘ‪‬ﻌ ‪‬‬ ‫ﻉ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻤﺘﻊ ﺑﻌﺪ ﺍﻟﻨﻬﻰ ﻋﻨﻪ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ :‬ﺻ ‪‬ﺢ ﻋﻦ ﻋﻤﺮ ﺍﻟﺮﺟﻮ ‪‬‬ ‫ﻭﻫﺬﺍ ﳏﺎﻝ ﺃﻥ ﻳﺮﺟ ‪‬ﻊ ﺇﱃ ﺍﻟﻘﻮﻝ ﲟﺎ ﺻﺢ ﻋﻨﺪﻩ ﺃﻧﻪ ﻣﻨﺴﻮﺥ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻨﻬﻰ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ج ﳌﻦ ﺳﺄﻟﻪ‪ :‬ﻫﻞ ﻫﻰ ﻟِﻌﺎﻣِﻬﻢ ﺫﻟﻚ‬ ‫ﺃﻡ ﻟﻸﺑﺪ؟ ﻓﻘﺎﻝ‪) :‬ﺑﻞ ﻟﻸﺑﺪ(‪ ،‬ﻭﻫﺬﺍ ﻗﻄﻊ ﻟﺘﻮﻫﻢ ﻭﺭﻭﺩ ﺍﻟﻨﺴﺦ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺃﺣ ‪‬ﺪ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﱴ ﻳﺴﺘﺤﻴﻞ ﻭﺭﻭﺩ ﺍﻟﻨﺴﺦ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﳊﻜ ‪‬ﻢ ﺍﻟﺬﻯ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‬ ‫ﺑﺎﺳﺘﻤﺮﺍﺭﻩ ﻭﺩﻭﺍﻣﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺧﻠﻒ ﻟِﺨﱪﻩ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ دﻋﻮى اﺧﺘﺼﺎص ذﻟﻚ ﺑﺎﻟﺼﺤﺎﺑﺔ‬

‫ﺹ ﺫﻟﻚ ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻮﺟﻮﻩ‪:‬‬ ‫ﺍﻟﻌﺬﺭ ﺍﻟﺜﺎﱏ‪ :‬ﺩﻋﻮﻯ ﺍﺧﺘﺼﺎ ِ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ‪‬ﻦ ﺍﻟﺰﺑﲑ ﺍﳊﹸﻤﻴﺪﻯ‪ ،‬ﺣﺪﺛﻨﺎ ﺳ‪‬ﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪،‬‬ ‫ﻋﻦ ﺍ ﹸﳌ ‪‬ﺮﱢﻗﻊِ‪ ،‬ﻋﻦ ﺃﰉ ﺫﺭ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻓﺴ ‪‬ﺦ ﺍﳊ ‪‬ﺞ ﻣِﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟﻨ‪‬ﺎ ﺧﺎﺻﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻋ‪‬ﺒﻴﺪﺓ‪ ،‬ﺣﺪﺛﻨﺎ ﻳﻌﻘﻮﺏ ﺑ ‪‬ﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺃﰉ ﺫﺭ ﻗﺎﻝ‪ :‬ﱂ‬


‫‪١٢٤‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ج‪.‬‬ ‫ﺏ ‪‬ﻣ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺼ ﹰﺔ ﹶﻟﻨ‪‬ﺎ ﹶﺃ ‪‬‬ ‫ﺖ ﺭ‪ ‬ﺧ ‪‬‬ ‫ﺠ‪‬ﺘﻪ‪ ‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﺇﻧ‪‬ﻬﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﺣ ‪‬‬ ‫‪‬ﻳ ﹸﻜ ‪‬ﻦ َﻷ ‪‬ﺣ ٍﺪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ‪ :‬ﺣﺪ‪‬ﺛﻨﺎ ﻳﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻠﻤ ﹸﺔ ﺑ ‪‬ﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﺳﺪﻯ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺷﺮﻳﻚ‪ ،‬ﻗﹸﻠﻨﺎ ﻷﰉ ﺫﺭ‪ :‬ﻛﻴﻒ ﲤﺘ‪‬ﻊ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺘ‪‬ﻢ ﻣﻌﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻭﺫﹶﺍﻙ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺫﹶﺍ ‪‬ﻙ ‪‬ﺷ ﹲﺊ ﺭ‪ ‬ﺧ ‪‬‬ ‫ﺺ ﹶﻟﻨ‪‬ﺎ ﻓﻴﻪ‪ ،‬ﻳﻌﲎ‬ ‫ﺍﳌﺘﻌﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ‪ :‬ﺣﺪﺛﻨﺎ ﻳﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺣﺪﺛﻨﺎ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﺘﻴﻤﻰ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺳﻮﻳﺪ ﻗﺎﻻ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ ﰲ ﺍﳊ ‪‬ﺞ ﻭﺍﳌﺘﻌ ِﺔ‪ :‬ﺭﺧﺼ ﹲﺔ ﺃﻋﻄﺎﻧﺎﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪.‬‬ ‫ﺴﺮِﻯ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰉ ﺯﺍﺋﺪﺓ‪ ،‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺍﺑﻦ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺣﺪﺛﻨﺎ ﻫﻨ‪‬ﺎﺩ ﺑﻦ ﺍﻟ ‪‬‬ ‫ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺃﻭ ﺳﻠﻴﻢ ﺑﻦ ﺍﻷﺳﻮﺩ ﺃﻥ ﺃﺑﺎ ﺫﺭ ﻛﺎﻥ‬ ‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﻚ ﺇ ﱠﻻ ﻟِﻠ ‪‬ﺮ ﹾﻛ ِ‬ ‫ﺴﺨ‪‬ﻬﺎ ﺇﱃ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓٍ‪ ،‬ﱂ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﻳﻘﻮ ﹸﻝ ﻓﻴﻤﻦ ‪‬ﺣ ‪‬ﺞ ﹸﺛﻢ‪ ‬ﹶﻓ ‪‬‬ ‫ﺍﻟﻠﱠ ِﻪ ج)‪.(١‬‬ ‫ﺤﻤ‪‬ﺪ‬ ‫ﺏ ‪‬ﻣ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﳊ ‪‬ﺞ َﻷ ‪‬‬ ‫ﺖ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻌﺔﹸ ﰲ ﺍ ﹶ‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﺃﰉ ﺫﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻛﺎ‪‬ﻧ ِ‬ ‫ﳊﺞ‪ ،‬ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ‪) :‬ﻻ‬ ‫ﺼ ﹰﺔ(‪ ،‬ﻳﻌ‪‬ﲎ ﺍﳌﹸ‪‬ﺘ ‪‬ﻌ ﹶﺔ ﰲ ﺍ ﹶ‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ ﺭ‪ ‬ﺧ ‪‬‬ ‫ﺻ ﹰﺔ‪ .‬ﻭﰱ ﻟﻔﻆ‪) :‬ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ج ﺧ‪‬ﺎ ‪‬‬ ‫ﳊ ‪‬ﺞ‪ .‬ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ‪) :‬ﺇ‪‬ﻧﻤ‪‬ﺎ‬ ‫ﺼ ‪‬ﺢ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻌﺘ‪‬ﺎ ِﻥ ﺇ ﱠﻻ ﹶﻟﻨ‪‬ﺎ ﺧ‪‬ﺎﺻ ﹰﺔ(‪ ،‬ﻳ‪‬ﻌﻨِﻰ ﻣ‪‬ﺘ ‪‬ﻌ ﹶﺔ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﻭﻣ‪‬ﺘ ‪‬ﻌ ﹶﺔ ﺍ ﹶ‬ ‫‪‬ﺗ ِ‬ ‫)‪(٢‬‬ ‫ﳊ ‪‬ﺞ ‪.‬‬ ‫ﺻ ﹰﺔ ﺩ‪‬ﻭ‪‬ﻧﻜﹸﻢ(‪ ،‬ﻳ ‪‬ﻌﻨِﻰ ﻣ‪‬ﺘ ‪‬ﻌ ﹶﺔ ﺍ ﹶ‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ ﺧ‪‬ﺎ ‪‬‬ ‫ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﻭﰱ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ :‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻴﻤﻰ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰉ ﺫﺭ‪،‬‬ ‫ﺏ‬ ‫ﺼ ﹰﺔ ﹶﻟﻨ‪‬ﺎ ﺃﺻﺤﺎ ‪‬‬ ‫ﺖ ﺭ‪ ‬ﺧ ‪‬‬ ‫ﺴﺘ‪‬ﻢ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﰲ ‪‬ﺷﺊٍ‪ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺖ ﹶﻟ ﹸﻜﻢ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﰲ ﻣ‪‬ﺘﻌِﺔ ﺍﳊ ‪‬ﺞ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج)‪.(٣‬‬ ‫ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ‬ ‫ﺖ ﻓﺴ ‪‬ﺦ ﺍﳊ ‪‬ﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ ﻟﻨﺎ ﺧﺎﺻ‪‬ﺔ‪ ،‬ﺃﻡ ﻟﻠﻨﺎﺱ ﻋﺎﻣﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﺭﺃﻳ ‪‬‬ ‫ج‪) :‬ﺑ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ‪‬ﺧَﺎﺻ‪‬ﺔ(‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ)‪.(٤‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٨٠٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٢٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪.(١٨٠ ،١٧٩/٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٨٠٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٧٩/٥‬ﻭﺃﲪﺪ )‪.(٤٦٩/٣‬‬



‫‪١٢٦‬‬ ‫ﺖ‪ .‬ﻫﺬﺍ ﻟﻔﻈﻪ‪.‬‬ ‫ﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﻋﻨﺪﻯ ﻳﺜﺒ ‪‬‬ ‫ﺣﺪﻳﺚ ﻟﻴﺲ ﺇﺳﻨﺎﺩﻩ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻟﻴﺲ ﺣﺪﻳ ﹸ‬ ‫ﺼ ‪‬ﺢ ﺃﻥ ﺍﻟﻨﱮ‬ ‫ﻗﻠﺖ‪ :‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻻ ‪‬ﻳ ِ‬ ‫ج ﺃﺧﱪ ﻋﻦ ﺗﻠﻚ ﺍﳌﹸﺘﻌﺔ ﺍﻟﱴ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻔﺴﺨﻮﺍ ‪‬ﺣﺠ‪‬ﻬﻢ ﺇﻟﻴﻬﺎ ﺃ‪‬ﺎ َﻷ‪‬ﺑ ِﺪ ﺍﻷﺑﺪِ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻳﺜﺒ‪‬ﺖ ﻋﻨﻪ ﺑﻌﺪ ﻫﺬﺍ ﺃ‪‬ﺎ ﳍﻢ ﺧﺎﺻﺔ؟ ﻫﺬﺍ ﻣﻦ ﺃﳏﻞ ﺍﶈﺎﻝ‪ .‬ﻭﻛﻴﻒ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻔﺴﺦ ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ﺔ(‪ ،‬ﰒ ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻥ ﺫﻟﻚ ﳐﺘﺺ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺩﻭﻥ‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫) ‪‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫ﺸ ‪‬ﻬﺪ‪ ‬ﺑﺎﻟﱠﻠﻪِ‪ ،‬ﺃﻥ ﺣﺪﻳﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﻫﺬﺍ‪ ،‬ﻻ ﻳﺼﺢ ﻋﻦ ﺭﺳﻮﻝ‬ ‫ﻣ‪‬ﻦ ﺑﻌﺪﻫﻢ‪ :‬ﻓﻨﺤﻦ ‪‬ﻧ ‪‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻏﻠﻂ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻴﻒ ﺗ‪‬ﻘﺪ‪‬ﻡ ﺭﻭﺍﻳ ﹸﺔ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻋﻠﻰ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺜﻘﺎﺕ‬ ‫ﻑ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﰒ ﻛﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ‬ ‫ﺍﻷﺛﺒﺎﺕ‪ ،‬ﲪﻠ ِﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﻼ ‪‬‬ ‫ﺛﺎﺑﺘﹰﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ج‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻳ‪‬ﻔﱴ ﲞﻼﻓﻪ‪ ،‬ﻭﻳﻨﺎﻇﺮ ﻋﻠﻴﻪ ﻃﻮﻝ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺘﻮﺍﻓِﺮﻭﻥ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ﻟﻪ ﺭﺟ ﹲﻞ‬ ‫ﻋﻤﺮﻩ ﲟﺸﻬﺪ ﻣﻦ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃﺻﺤﺎ ‪‬‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ :‬ﻫﺬﺍ ﻛﺎﻥ ﳐﺘﺼﹰﺎ ﺑﻨﺎ‪ ،‬ﻟﻴﺲ ﻟﻐﲑﻧﺎ ﺣﱴ ﻳﻈﻬﺮ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺫﺭ‬ ‫ﻛﺎﻥ ﻳﺮﻯ ﺍﺧﺘﺼﺎﺹ ﺫﻟﻚ ‪‬ﻢ؟‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﺜﻤﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻣﺘﻌﺔ ﺍﳊﺞ‪ :‬ﺇ‪‬ﺎ ﻛﺎﻧﺖ ﳍﻢ ﻟﻴﺴﺖ ﻟﻐﲑﻫﻢ‪،‬‬ ‫ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﻗﻮﻝ ﺃﰉ ﺫﺭ ﺳﻮﺍﺀ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﻭﻯ ﻋﻦ ﺃﰉ ﺫﺭ ﻭﻋﺜﻤﺎﻥ ﳛﺘﻤﻞ ﺛﻼﺛﺔ‬ ‫ﺃﹸﻣﻮﺭ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﺧﺘﺼﺎﺹ ﺟﻮﺍﺯ ﺫﻟﻚ ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻓﻬﻤﻪ ‪‬ﻣ ‪‬ﻦ ﺣﺮ‪‬ﻡ ﺍﻟﻔﺴﺦ‪.‬‬ ‫ﺹ ﻭﺟﻮﺑﻪ ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﺮﺍﻩ ﺷﻴﺨﻨﺎ ﻗﺪ‪‬ﺱ ﺍﻟﱠﻠ ‪‬ﻪ ﺭﻭﺣﻪ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺍﺧﺘﺼﺎ ‪‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻗﺪ ﹸﻓﺮِﺽ ﻋﻠﻴﻬﻢ ﺍﻟﻔﺴﺦ ﻷﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳍﻢ ﺑﻪ‪ ،‬ﻭﺣﺘﻤﻪ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﻏﻀﺒﻪ ﻋﻨﺪﻣﺎ ﺗﻮﻗﻔﻮﺍ ﰲ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻣﺘﺜﺎﻟﻪ‪ .‬ﻭﺃﻣﺎ ﺍﳉﻮﺍﺯ ﻭﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻓﻠﻸُﻣﺔ ﺇﱃ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻟﻜ ‪‬ﻦ ﺃﺑ‪‬ﻰ ﺫﻟﻚ ﺍﻟﺒﺤ ‪‬ﺮ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻮﺟﻮﺏ ﻟﻸُﻣﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻥ‬ ‫ﻓﺮﺿﹰﺎ ﻋﻠﻰ ﻛﻞ ﻣﻔﺮﺩ ﻭﻗﺎﺭﻥ ﱂ ﻳﺴﻖ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﺃﻥ ﳛ ﱠﻞ ﻭﻻ ﺑﺪ‪ ،‬ﺑﻞ ﻗﺪ ‪‬ﺣﻞﱠ ﻭﺇﻥ ﱂ ﻳﺸﺄ‪،‬‬ ‫ﻭﺃﻧﺎ ﺇﱃ ﻗﻮﻟﻪ ﺃﻣﻴ ﹸﻞ ﻣﲎ ﺇﱃ ﻗﻮﻝ ﺷﻴﺨﻨﺎ‪.‬‬ ‫ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻷﺣﺪ ﻣﻦ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻳﺒﺘﺪﺉ ﺣﺠﹰﺎ ﻗﺎﺭِﻧﹰﺎ ﺃﻭ ﻣﻔﺮﺩﹰﺍ‬ ‫ﱮج‬ ‫ﺑﻼ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﺑﻞ ﻫﺬﺍ ﳛﺘﺎﺝ ﻣﻌﻪ ﺇﱃ ﺍﻟﻔﺴﺦ‪ ،‬ﻟﻜﻦ ﻓﺮﺽ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺑﻪ ﺍﻟﻨ ‪‬‬ ‫ﺃﺻﺤﺎﺑﻪ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺘﻤﺘﻊ ﳌﻦ ﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﺍﻟﻘِﺮﺍﻥ ﳌﻦ ﺳﺎﻕ‪ ،‬ﻛﻤﺎ ﺻﺢ ﻋﻨﻪ‬ ‫ﺫﻟﻚ‪ .‬ﻭﺃﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﺤﺮﻡ ﲝﺞ ﻣﻔﺮﺩ‪ ،‬ﰒ ﻳﻔﺴﺨﻪ ﻋﻨﺪ ﺍﻟﻄﻮﺍﻑ ﺇﱃ ﻋ‪‬ﻤﺮﺓ ﻣ‪‬ﻔﺮﺩﺓٍ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﺘﻌﺔ‪،‬‬ ‫ﻓﻠﻴﺲ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺇﳕﺎ ﻛﺎﻥ ﻟﻠﺼﺤﺎﺑﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﺍﺑﺘﺪﺅﻭﺍ ﺍﻹﺣﺮﺍﻡ ﺑﺎﳊﺞ ﺍﳌﻔﺮﺩ ﻗﺒﻞ ﺃﻣﺮ‬


‫‪١٢٧‬‬ ‫ﱮ ج ﺑﺎﻟﺘﻤﺘﻊ ﻭﺍﻟﻔﺴﺦ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺃﻣﺮﻩ ﺑﺎﻟﺘﻤﺘﻊ ﻭﺍﻟﻔﺴﺦ ﺇﻟﻴﻪ‪ ،‬ﱂ ﻳﻜﻦ ﻷﺣﺪ ﺃﻥ‬ ‫ﺍﻟﻨ ‪‬‬ ‫ﻳ‪‬ﺨﺎﻟﻔﻪ ﻭﻳ‪‬ﻔﺮﺩ‪ ،‬ﰒ ﻳﻔﺴﺨﻪ‪.‬‬ ‫ﺖ ﻫﺬﻳﻦ ﺍﻻﺣﺘﻤﺎﻟﲔ ﺍﻷﺧﲑﻳﻦ‪ ،‬ﺭﺃﻳﺘﻬﻤﺎ ﺇﻣﺎ ﺭﺍﺟﺤﲔ ﻋﻠﻰ ﺍﻻﺣﺘﻤﺎﻝ‬ ‫ﻭﺇﺫﺍ ﺗﺄﻣﻠ ‪‬‬ ‫ﺍﻷﻭﻝ‪ ،‬ﺃﻭ ﻣﺴﺎﻭﻳﲔ ﻟﻪ‪ ،‬ﻭﺗﺴﻘﻂ ﻣﻌﺎﺭﺿ ﹸﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﺼﺮﳛﺔ ﺑﻪ ﲨﻠﺔ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ‬ ‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺃﰉ ﺫﺭ‪ :‬ﺃﻥ ﺍﳌﺘﻌﺔ ﰲ ﺍﳊﺞ ﻛﺎﻧﺖ ﳍﻢ‬ ‫ﺧﺎﺻ‪‬ﺔ‪ .‬ﻓﻬﺬﺍ‪ ،‬ﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﺃﺻﻞ ﺍﳌﺘﻌﺔ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﺍﳌﺴﻠﻤﻮﻥ‬ ‫ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺟﻮﺍﺯﻫﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺇﻥ ﺃﺭﻳﺪ ﺑﻪ ﻣﺘﻌﺔ ﺍﻟﻔﺴﺦ‪ ،‬ﺍﺣﺘﻤﻞ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ‬ ‫ﺍﳌﺘﻘﺪ‪‬ﻣﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ ﰲ )ﺳﻨﻨﻪ(‪ :‬ﻭﺫﻛﺮ ﻟﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ‬ ‫ﺣﺪ‪‬ﺛﻪ ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻴﻤﻰ‪ ،‬ﻋﻦ ﺃﰉ ﺫﺭ‪ ،‬ﰲ ﻣﺘﻌﺔ ﺍﳊﺞ‪ ،‬ﻛﺎﻧﺖ‬ ‫ﻟﻨﺎ ﺧﺎﺻﺔ‪ .‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺭﺣﻢ ﺍﻟﻠﱠﻪ ﺃﺑﺎ ﺫﺭ‪ ،‬ﻫﻰ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪﴿ :‬ﹶﻓﻤ‪‬ﻦ‬ ‫ﺤ ‪‬ﺞ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٩٦ :‬‬ ‫‪‬ﺗ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ﺑِﺎﹾﻟﻌ‪ ‬ﻤ ‪‬ﺮ ِﺓ ﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﺍﻟﻔﺴﺦ‪ :‬ﻗﻮﻝ ﺃﰉ ﺫﺭ ﻭﻋﺜﻤﺎﻥ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﻨﺴﻮﺥ ﺃﻭ ﺧﺎﺹ‬ ‫ﺑﺎﻟﺼﺤﺎﺑﺔ‪ ،‬ﻻ ﻳ‪‬ﻘﺎﻝ ﻣﺜﻠﹸﻪ ﺑﺎﻟﺮﺃﻯ‪ ،‬ﻓﻤﻊ ﻗﺎﺋﻠﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻢ ﺧﻔﻴﺖ ﻋﻠﻰ ﻣ‪‬ﻦ ﺍﺩ‪‬ﻋﻰ ﺑﻘﺎﺀﻩ‬ ‫ﻭﻋﻤﻮﻣﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﺴﺘﺼﺤِﺐ ﳊﺎﻝ ﺍﻟﻨﺺ ﺑﻘﺎ ًﺀ ﻭﻋﻤﻮﻣﺎﹰ‪ ،‬ﻓﻬﻮ ﲟﱰﻟﺔ ﺻﺎﺣﺐ ﺍﻟﻴﺪ ﰲ ﺍﻟ ‪‬ﻌﻴ‪‬ﻦ‬ ‫ﺍﳌﺪ‪‬ﻋﺎﺓ‪ ،‬ﻭﻣﺪ‪‬ﻋﻰ ﻓﺴﺨﻪ ﻭﺍﺧﺘﺼﺎﺻﻪ ﲟﱰﻟﺔ ﺻﺎﺣﺐ ﺍﻟﺒﻴ‪‬ﻨﺔ ﺍﻟﱴ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻴﺪ‪.‬‬ ‫ﻗﺎﻝ ﺍ‪‬ﻮ‪‬ﺯﻭﻥ ﻟﻠﻔﺴﺦ‪ :‬ﻫﺬﺍ ﻗﻮﻝ ﻓﺎﺳﺪ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺭﺃﻯ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﺻﺮ‪‬ﺡ ﺑﺄﻧﻪ ﺭﺃﻯ ‪‬ﻣ ‪‬ﻦ ﻫﻮ ﺃﻋﻈ ‪‬ﻢ ﻣﻦ ﻋﺜﻤﺎﻥ ﻭﺃﰉ ﺫﺭ ﻋِﻤﺮﺍ ﹸﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﻓﻔﻰ‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻯ‪ :‬ﲤﺘﻌﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻧﺰﻝ ﺍﻟﻘﹸﺮﺁﻥﹸ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‬ ‫ﺑﺮﺃﻳﻪ ﻣﺎ ﺷﺎﺀ‪ .‬ﻭﻟﻔﻆ ﻣﺴﻠﻢ‪ :‬ﻧﺰﻟﺖ ﺁﻳ ﹸﺔ ﺍﳌﺘﻌﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟﻞﱠ‪ :‬ﻳﻌﲎ ﻣ‪‬ﺘﻌﺔ ﺍﳊﺞ‪،‬‬ ‫ﻭﺃﻣﺮﻧﺎ ‪‬ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﰒ ﱂ ﺗﱰﻝ ﺁﻳﺔ ﺗﻨﺴﺦ ﻣ‪‬ﺘﻌﺔ ﺍﳊﺞ‪ ،‬ﻭﱂ ﻳﻨﻪ ﻋﻨﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺣﱴ ﻣﺎﺕ‪ ،‬ﻗﺎﻝ ﺭﺟ ﹲﻞ ﺑﺮﺃﻳﻪ ﻣﺎ ﺷﺎﺀ‪ .‬ﻭﰱ ﻟﻔﻆ‪ :‬ﻳﺮﻳﺪ ﻋﻤﺮ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﳌﻦ ﺳﺄﻟﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﺃﺑﺎﻙ ‪‬ﻰ ﻋﻨﻬﺎ‪ :‬ﹶﺃﹶﺃ ‪‬ﻣﺮ‪ ‬ﺭﺳ‪‬ﻮ ِﻝ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٣٩/٨‬ﻭﻣﺴﻠﻢ )‪ ،(١٧٢)(١٦٦)(١٦٥)(١٢٢٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،١٤٩/٥‬‬ ‫‪.(١٥٥‬‬


‫‪١٢٨‬‬ ‫ﺍﻟﻠﱠﻪ ج ﺃﺣ ‪‬ﻖ ﺃﻥ ﻳ‪‬ﺘ‪‬ﺒ ‪‬ﻊ ﺃﻭ ﹶﺃ ‪‬ﻣﺮ‪ ‬ﺃﹶﰉ؟)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﻦ ﻛﺎﻥ ﻳ‪‬ﻌﺎﺭِﺿﻪ ﻓﻴﻬﺎ ﺑﺄﰉ ﺑﻜﺮ ﻭﻋﻤﺮ‪ :‬ﻳ‪‬ﻮ ِﺷﻚ‪ ‬ﺃﻥ ‪‬ﺗ‪‬ﻨ ِﺰ ﹶﻝ ﻋﻠﻴﻜﻢ‬ ‫ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹲﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻗﻮ ﹸﻝ‪ :‬ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺗﻘﻮﻟﹸﻮﻥ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ؟ ﻓﻬﺬﺍ‬ ‫ﻼ‬ ‫ﺏ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﻋﺜﻤﺎ ﹸﻥ ﻭﺃﺑﻮ ﺫﺭ ﺃﻋﻠ ‪‬ﻢ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﻜﻢ‪ ،‬ﻓﻬ ﱠ‬ ‫ﺏ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻻ ﺟﻮﺍ ‪‬‬ ‫ﺟﻮﺍ ‪‬‬ ‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤ ‪‬ﺮ ﺃﻋﻠ ‪‬ﻢ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ‬ ‫ﺺ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺃﺣ ‪‬ﺪ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻳﺮﺿﻰ ‪‬ﺬﺍ ﺍﳉﻮﺍﺏ ﰲ ﺩﻓﻊ ﻧ ٍ‬ ‫ﻯ‬ ‫ج‪ ،‬ﻭﻫﻢ ﻛﺎﻧﻮﺍ ﺃﻋﻠ ‪‬ﻢ ﺑﺎﻟﻠﱠ ِﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﺗﻘﻰ ﻟﻪ ﻣﻦ ﺃﻥ ‪‬ﻳ ﹶﻘﺪ‪‬ﻣ‪‬ﻮﺍ ﻋﻠﻰ ﻗﻮﻝ ﺍﳌﻌﺼﻮﻡ ﺭﺃ ‪‬‬ ‫ﺺ ﻋﻦ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﺑﺄ‪‬ﺎ ﺑﺎﻗﻴﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﻏ ِﲑ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﰒ ﻗﺪ ﺛﺒﺖ ﺍﻟﻨ ‪‬‬ ‫ﺑﺒﻘﺎﺋﻬﺎ‪ :‬ﻋﻠ ‪‬ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﻭﺳﻌ ‪‬ﺪ ﺑﻦ ﺃﰉ ﻭﻗﱠﺎﺹ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴ‪‬ﺐ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺭﺃﻯ‬ ‫ﱮ ج‪ ،‬ﺃﻥ ﻋﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳌﺎ ‪‬ﻰ‬ ‫ﳏﺾ ﻻ ﻳ‪‬ﻨﺴﺐ ﺇﱃ ﺃﻧﻪ ﻣﺮﻓﻮﻉ ﺇﱃ ﺍﻟﻨ ‪‬‬ ‫ﺖ ﰲ ﺷﺄ ِﻥ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ؟ ﻓﻘﺎﻝ‪:‬‬ ‫ﻋﻨﻬﺎ ﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؛ ﻣﺎ ﺃﺣﺪﺛ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮ ﹶﺓ ِﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٦ :‬ﻭﺇ ﹾﻥ‬ ‫ﺇﻥ ﻧ‪‬ﺄ ‪‬ﺧ ﹾﺬ ِﺑ ِﻜﺘ‪‬ﺎﺏ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝ‪ ﴿ :‬ﻭﹶﺃِﺗﻤ‪‬ﻮﺍ ﺍ ﹶ‬ ‫ﻕ ﻣﻦ‬ ‫ﺤﺮ‪ ،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ﺍ‪‬ﺗﻔﹶﺎ ‪‬‬ ‫ﺤﻞﱠ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ‪‬‬ ‫‪‬ﻧ ﹾﺄ ‪‬ﺧ ﹾﺬ ِﺑﺴ‪‬ـ‪‬ﻨ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺈ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﱂ ‪‬ﻳ ِ‬ ‫ﺃﰉ ﻣﻮﺳﻰ ﻭﻋﻤﺮ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻣﻨﻊ ﺍﻟﻔﺴﺦ ﺇﱃ ﺍﳌﺘﻌﺔ ﻭﺍﻹﺣﺮﺍﻡ ‪‬ﺎ ﺍﺑﺘﺪﺍﺀً‪ ،‬ﺇﳕﺎ ﻫﻮ ﺭﺃﻯ ﻣِﻨﻪ‬ ‫ﺃﺣﺪﺛﻪ ﰲ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ‪ ،‬ﻟﻴﺲ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ .‬ﻭﺇﻥ ﺍﺳﺘﺪﻝ ﻟﻪ ﲟﺎ ﺍﺳﺘﺪﻝ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﻛﺎﻥ‬ ‫ﺱ ﺑﺎﻟﻔﺴﺦ ﰲ ﺧﻼﻓﺔ ﺃﰉ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﹸﻛﻠﱢﻬﺎ‪ ،‬ﻭﺻﺪﺭﹰﺍ ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ‬ ‫ﻳ‪‬ﻔﱴ ﺍﻟﻨﺎ ‪‬‬ ‫ﺣﱴ ﻓﺎﻭﺽ ﻋﻤ ‪‬ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ‪‬ﻴﻪ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻧﻪ ﺭﺃﻯ ﺃﺣﺪﺛﻪ ﻋﻤﺮ‬ ‫ﻉ ﻋﻨﻪ‪.‬‬ ‫ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ‪ ،‬ﰒ ﺻ ‪‬ﺢ ﻋﻨﻪ ﺍﻟﺮﺟﻮ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﻣﻌﺎرﺿﺔ أﺣﺎدﻳﺚ اﻟﻔﺘﺢ ﺑﻤﺎ ﻳﺪل ﻋﻠﻰ ﺧﻼﻓﻬﺎ‬

‫ﻭﺃﻣﺎ ﺍﻟﻌﺬﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﻣﻌﺎﺭﺿ ﹸﺔ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺴﺦ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺧﻼﻓﻬﺎ‪ ،‬ﻓﺬﻛﺮﻭﺍ‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﰲ ﺣ‪‬ﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﻤﻨﺎ ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻣﻨﺎ‬ ‫‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﲝﺞ‪ ،‬ﺣﱴ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﻣﻜﺔ ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ِﺑ ‪‬ﻌﻤ‪‬ﺮ ٍﺓ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻬﺪِ‪،‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬


‫‪١٢٩‬‬ ‫ﺤﺞ‪ ،‬ﹶﻓ ﹾﻠﻴ‪‬ﺘ ‪‬ﻢ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃ ‪‬ﻫﻞﱠ ِﺑ ‪‬‬ ‫ﺤﻞﱠ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺤِﻠﻞﹾ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﻭﺃ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻓﻼ ‪‬ﻳ ِ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬ ‫‪‬ﺣﺠ‪‬ﻪ(‪ ،‬ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ)‪.(١‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﺃﰉ ﺍﻷﺳﻮﺩ‪،‬‬ ‫ﺠ ِﺔ ﺍﻟﻮ‪‬ﺩﺍﻉ‪ ،‬ﻓﻤِﻨﺎ ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻣﻨ‪‬ﺎ ﻣﻦ‬ ‫ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﻋﻨﻬﺎ‪ :‬ﺧ‪‬ﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ج ﻋﺎ ‪‬ﻡ ‪‬ﺣ ‪‬‬ ‫ﺃﻫ ﱠﻞ ﲝﺞ ﻭﻋ‪‬ﻤﺮﺓ‪ ،‬ﻭﻣِﻨﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺑﺎﳊﺞ‪ ،‬ﻓﺄﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮﺓ‬ ‫ﺤﻠﱡﻮﺍ ﺣﱴ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ)‪.(٢‬‬ ‫ﻓﺤﻞﱠ‪ ،‬ﻭﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﲝﺞ‪ ،‬ﺃﻭ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺍﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻠﻢ ‪‬ﻳ ِ‬ ‫ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﺑ ‪‬ﻦ ﺃﰉ ﺷﻴﺒﺔ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ ﺍﻟﻌﺒﺪﻯ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﻋﻠﻘﻤﺔ‪ ،‬ﺣﺪﺛﲎ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺎﻃِﺐ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ﻣﻊ ﺭﺳﻮ ِﻝ‬ ‫ﺤ ‪‬ﺞ ﻣ‪‬ﻔﺮﺩ‪،‬‬ ‫ﺠﺔٍ‪ ،‬ﻭﻣﻨﺎ ﻣ‪‬ﻦ ﺃﻫ ﱠﻞ ِﺑ ‪‬‬ ‫ﺍﻟﻠﱠ ِﻪ ج ﻟِﻠﺤ ‪‬ﺞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ :‬ﻓ ِﻤﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑﻌ‪‬ﻤﺮ ٍﺓ ﻭ ‪‬ﺣ ‪‬‬ ‫ﻭ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﻌ‪‬ﻤﺮﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﻓﻤ‪‬ﻦ ﻛﺎ ﹶﻥ ﺃﻫ ﱠﻞ ﲝ ‪‬ﺞ ﻭﻋ‪‬ﻤﺮ ٍﺓ ﻣﻌﺎﹰ‪ ،‬ﱂ ِﳛﻞﱠ ﻣِﻦ ﺷ ٍﺊ ﳑﺎ ‪‬ﺣﺮ‪ ‬ﻡ‬ ‫ﺤﻞﱠ ﻣِﻦ ﺷﺊ ﳑﺎ ‪‬ﺣﺮ‪ ‬ﻡ ﻣﻨﻪ ﺣﱴ‬ ‫ﻚ ﺍﳊ ‪‬ﺞ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﲝ ‪‬ﺞ ﻣﻔﺮﺩ‪ ،‬ﱂ ‪‬ﻳ ِ‬ ‫ﻣﻨﻪ ﺣﺘ‪‬ﻰ ﻗﻀﻰ ﻣﻨﺎ ِﺳ ‪‬‬ ‫ﺖ ﻭﺑﺎﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﺣ ﱠﻞ ﳑﺎ‬ ‫ﻑ ﺑﺎﻟﺒﻴ ِ‬ ‫ﻚ ﺍﳊﺞ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﻌ‪‬ﻤﺮ ٍﺓ ﻣﻔﺮﺩﺓٍ‪ ،‬ﻓﻄﺎ ‪‬‬ ‫ﻗﻀﻰ ﻣﻨﺎ ِﺳ ‪‬‬ ‫ﺠﹰﺎ‪.‬‬ ‫ﺣﺮ‪‬ﻡ ﻣﻨﻪ ﺣﱴ ﺍﺳﺘﻘﺒﻞ ‪‬ﺣ ‪‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﻫﺐ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑ ِﻦ‬ ‫ﻼ ﻣِﻦ ﺃﻫ ِﻞ ﺍﻟﻌِﺮﺍﻕ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺳﻞ ﱃ ﻋ‪‬ﺮﻭﺓ ﺑﻦ‬ ‫ﺍﳊﺎﺭِﺙ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ‪‬ﻧ ‪‬ﻮﹶﻓﻞٍ‪ ،‬ﺃ ﱠﻥ ﺭﺟ‪ ‬ﹰ‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﺃ ِﳛﻞﱡ ﺃﻡ ﻻ؟ ﻓﺬﻛﹶﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻓﻴﻪ‪ :‬ﻗﺪ‬ ‫ﺍﻟﺰﺑﲑ‪ ،‬ﻋﻦ ﺭﺟﻞ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ‪ ،‬ﻓﺈﺫﺍ ﻃﺎ ‪‬‬ ‫ﺣ ‪‬ﺞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻓﺄﺧﱪﺗﲎ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻥ ﺃﻭﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ﺣﲔ ﹶﻗ ِﺪ ‪‬ﻡ ﻣﻜﺔ‪ ،‬ﺃﻧﻪ ﺗﻮﺿﺄ‪ ،‬ﱠﰒ‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﰒ ﱂ ﺗﻜﻦ‬ ‫ﺖ‪ ..‬ﰒ ﺣ ‪‬ﺞ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﰒ ﻛﺎﻥ ﺃ ‪‬ﻭ ﹶﻝ ﺷ ٍﺊ ﺑﺪﺃ ﺑﻪ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﻑ ﺑﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻃﹶﺎ ‪‬‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﰒ‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹲﺓ‪ ..‬ﰒ ﻋ‪ ‬ﻤﺮ‪ ‬ﻣﺜ ﹸﻞ ﺫﻟﻚ‪ ..‬ﰒ ﺣ ‪‬ﺞ ﻋﺜﻤﺎﻥﹸ‪ ،‬ﻓﺮﺃﻳﺘ‪‬ﻪ ﺃﻭ‪ ‬ﹸﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﱂ ﺗﻜﻦ ‪‬ﻋﻤ‪‬ﺮ ﹲﺓ‪ .‬ﰒ ﻣﻌﺎﻭﻳﺔ ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠﻪ ﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﰒ ﺣﺠﺠ ‪‬‬ ‫ﺖ ﻣﻊ ﺃﰉ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮ‪‬ﺍﻡ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﺖ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪،‬‬ ‫ﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﰒ ﱂ ﺗﻜﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹲ‪ ،‬ﱠﰒ ﺭﺃﻳ ‪‬‬ ‫ﺃ ‪‬ﻭ ﹶﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﻳﻔﻌﻠﹸﻮﻥ ﺫﻟﻚ‪ ،‬ﰒ ﱂ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹲ‪ ،‬ﰒ ﺁ ِﺧﺮ‪ ‬ﻣ ‪‬ﻦ ﺭﺃﻳﺖ ﻓﻌﻞ ﺫﻟﻚ ﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﰒ ﱂ ﻳﻨ ﹸﻘﻀ‪‬ﻬﺎ‬ ‫ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﺍﺑ ‪‬ﻦ ﻋﻤ ‪‬ﺮ ﻋﻨﺪﻫﻢ‪ ،‬ﺃﻓﻼ ﻳﺴﺄﻟﻮﻧﻪ؟ ﻭﻻ ﺃﺣ ‪‬ﺪ ﳑﻦ ﻣﻀﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺒﺪﺅﻭﻥ‬ ‫ﺖ ﺃﹸﻣﻰ‬ ‫ﺤﻠﱡﻮﻥ‪ ،‬ﻭﻗﺪ ﺭﺃﻳ ‪‬‬ ‫ﲔ ﻳﻀﻌﻮﻥ ﺃﻗﺪﺍﻣ‪‬ﻬﻢ ﺃ ‪‬ﻭ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟﻄﱠﻮﺍﻑ ﺑﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﰒ ﻻ ‪‬ﻳ ِ‬ ‫ﺑﺸﻰﺀ ِﺣ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٢)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٨)(١٢١١‬‬


‫‪١٣٠‬‬ ‫ﻭﺧﺎﻟﱴ ﺣﲔ ‪‬ﺗ ﹾﻘ ‪‬ﺪﻣ‪‬ﺎ ِﻥ ﻻ ‪‬ﺗﺒ‪‬ﺪﺁ ِﻥ ﺑﺸﻰ ٍﺀ ﺃ ‪‬ﻭ ﹶﻝ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﺗﻄﻮﻓﺎﻥ ﺑِﻪ ﰒ ﻻ‬ ‫ﺤﻼﱠ ِﻥ)‪.(١‬‬ ‫‪‬ﺗ ِ‬ ‫ﺚ ﺍﻟﻔﺴﺦ‪ ،‬ﻭﻻ ﻣ‪‬ﻌﺎﺭﺿﺔ ﻓﻴﻬﺎ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻭ ‪‬ﻣﻨ‪‬ـ ِﻪ‪.‬‬ ‫ﻓﻬﺬﺍ ﳎﻤﻮﻉ ﻣﺎ ﻋﺎﺭﺿﻮﺍ ﺑﻪ ﺃﺣﺎﺩﻳ ﹶ‬ ‫ﻂ ﻓﻴﻪ ﻋﺒ ‪‬ﺪ‬ ‫ﺚ ﺍﻷﻭﻝ ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﹶﻓ ‪‬ﻐِﻠ ﹶ‬ ‫ﺃﻣﺎ ﺍﳊﺪﻳ ﹸ‬ ‫ﺍﳌﻠﻚ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﺃﻭ ﺃﺑﻮﻩ ﺷﻌﻴﺐ‪ ،‬ﺃﻭ ‪‬ﺟﺪ‪‬ﻩ ﺍﻟﻠﻴﺚ‪ ،‬ﺃﻭ ﺷﻴﺨﻪ ﻋﻘﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ‬ ‫ﻣﺎﻟﻚ ﻭﻣﻌﻤﺮ‪ ،‬ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻨﻬﺎ ﻭﺑ‪‬ﻴﻨ‪‬ﻮﺍ ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ‪‬ﻣ ‪‬ﻦ ﱂ ‪‬ﻳ ﹸﻜ ‪‬ﻦ‬ ‫ﺤﻞﱠ‪ .‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻋﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹶ‪،‬‬ ‫ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ ﺇﺫﺍ ﻃﺎﻑ ﻭﺳﻌﻰ‪ ،‬ﺃﻥ ‪‬ﻳ ِ‬ ‫ﻋﻨﻬﺎ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﻟﺨ‪‬ﻤﺲ ﻟﻴﺎ ٍﻝ ﺑﻘﲔ ﻟﺬﻯ ﺍﻟﻘِﻌﺪﺓ‪ ،‬ﻭﻻ ﻧﺮﻯ ﺇﻻ ﺍﳊﺞ‪،‬‬ ‫ﻓﻠﻤﺎ ﺩﻧﻮﻧﺎ ﻣﻦ ﻣﻜﺔ‪ ،‬ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﺇﺫﺍ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺳﻌﻰ‬ ‫ﺚ ﻟﻘﺎﺳﻢ‬ ‫ﺕ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬ ‫ﺤﻞﱠ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ)‪ .(٢‬ﻗﺎﻝ ﳛﲕ‪ :‬ﻓﺬﻛﺮ ‪‬‬ ‫ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﺃﻥ ‪‬ﻳ ِ‬ ‫ﺚ ﻋﻠﻰ ﻭﺟﻬﻪ‪.‬‬ ‫ﺑﻦ ﳏﻤﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﺘﻚ ﻭﺍﻟﻠﱠ ِﻪ ﺑﺎﳊﺪﻳ ِ‬ ‫ﻭﻗﺎﻝ ﻣﻨﺼﻮﺭ‪ :‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻨﻬﺎ‪ ،‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ﻭﻻ‬ ‫ﱮ ج ﻣ‪‬ﻦ ﱂ ﻳﻜﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﺃﻥ‬ ‫ﻧﺮﻯ ﺇﻻ ﺍﳊﺞ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ‪ ،‬ﺗ ﹶﻄ ‪‬ﻮ ﹾﻓﻨ‪‬ﺎ ﺑﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﻓﺄﻣﺮ ﺍﻟﻨ ‪‬‬ ‫ﺤﻞﱠ‪ ،‬ﻓﺤ ﱠﻞ ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﻜﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﻧﺴﺎﺅﻩ ﱂ ‪‬ﻳﺴ‪ ‬ﹾﻘ ‪‬ﻦ ﻓﺄ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬ﻦ)‪.(٣‬‬ ‫‪‬ﻳ ِ‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻣﻌﻤﺮ ﻛﻼﻫ‪‬ﻤﺎ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻨﻬﺎ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﻋﺎﻡ ﺣ‪‬ﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﺄﻫﻠﻠﻨﺎ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪﻯ‪،‬‬ ‫ﺤﻞﱠ ﻣﻨﻬﻤﺎ ﺟ‪‬ﻤﻴﻌﹰﺎ()‪.(٤‬‬ ‫ﺤﻞﱠ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِ‬ ‫ﳊ ‪‬ﺞ ‪‬ﻣ ‪‬ﻊ ﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﻓ ﹾﻠﻴ‪ِ ‬ﻬﻞﱠ ﺑِﺎ ﹶ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﻋﻨﻬﺎ ﲟﺜﻞ ﺍﻟﺬﻯ ﺃﺧﱪ ﺑﻪ ﺳﺎﱂ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱮ ج‪.‬‬ ‫ﳊﺞ‪ ،‬ﻓﺄﻫﺪﻯ‪ ،‬ﻓﺴﺎﻕ ﻣﻌﻪ‬ ‫ﻭﻟﻔﻈﻪ‪ :‬ﲤﺘﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﺱ‬ ‫ﳊﺞ‪ ،‬ﻭﲤﺘ‪‬ﻊ ﺍﻟﻨﺎ ‪‬‬ ‫ﻯ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ‪ ،‬ﺑﺪﺃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺍﳍﺪ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻓﻜﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﻨﺎﺱ ‪‬ﻣ ‪‬ﻦ ﺃﻫﺪﻯ‪ ،‬ﻓﺴﺎﻕ ﻣﻌﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪،‬‬ ‫ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﺇﱃ ﺍ ﹶ‬ ‫ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﱂ ‪‬ﻳ ‪‬ﻬﺪِ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﺍﻟﻨﱮ ج ‪‬ﻣ ﱠﻜﺔﹶ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺱ‪ ) :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻣ‪‬ﻨﻜﹸﻢ ﺃﻫ‪‬ﺪﻯ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٣٥‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٥ ،٣٣٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٨)(١٢١١‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٤١١ ،٤١٠/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٠/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢١١‬‬


‫‪١٣١‬‬ ‫ﻒ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬ ‫ﺠﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹾﱂ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﺃ ‪‬ﻫﺪ‪‬ﻯ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻄ ‪‬‬ ‫ﻀ ‪‬ﻰ ‪‬ﺣ ‪‬‬ ‫ﺤﻞﱡ ِﻣ ‪‬ﻦ ﺷﺊ ‪‬ﺣﺮ‪ ‬ﻡ ِﻣ‪‬ﻨﻪ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻘ ِ‬ ‫‪‬ﻳ ِ‬ ‫ﺠ ‪‬ﺪ ‪‬ﻫﺪ‪‬ﻳﺎﹰ‪ ،‬ﹶﻓﺼِﻴﺎﻡ‪ ‬ﺛﹶﻼﹶﺛ ِﺔ‬ ‫ﳊ ‪‬ﺞ ﻭﹾﻟ‪‬ﻴ ‪‬ﻬﺪِ‪ ،‬ﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﺤﻞﱠ‪ ،‬ﹸﺛﻢ‪ ‬ﹾﻟﻴ‪ِ ‬ﻬﻞﱠ ﺑﺎ ﹶ‬ ‫ﺼ ‪‬ﺮ ‪‬ﻭﹾﻟ‪‬ﻴ ِ‬ ‫ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ‪‬ﺮﻭ‪‬ﺓ‪ ،‬ﻭ‪‬ﻟﻴ‪‬ﻘ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ٍﺔ ﺇﺫﺍ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ﺇﱃ ﺃ ‪‬ﻫﻠِﻪ َ(‪ ...‬ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ)‪.(١‬‬ ‫ﺃﻳ‪‬ﺎﻡ ﰲ ﺍ ﹶ‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺎ ِﺟﺸ‪‬ﻮﻥ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪:‬‬ ‫ﳊ ‪‬ﺞ‪ ...‬ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻓﻴﻪ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻠﻤﺎ‬ ‫ﺧﺮﺟﻨﺎ ﻣ ‪‬ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻻ ‪‬ﻧ ﹾﺬﻛﹸﺮ‪ ‬ﺇﻻ ﺍ ﹶ‬ ‫ﺱ ﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ‬ ‫ﺖ ‪‬ﻣﻜﱠﺔ‪ ،‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻷﺻﺤﺎﺑﻪ‪) :‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﻫﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﻓﺄ ‪‬ﺣﻞﱠ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﹶﺪ ‪‬ﻣ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍ ﹶﳍﺪ‪‬ﻯ()‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻷﻋﻤﺶ‪ :‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﻻ ﻧ ﹾﺬﻛﹸﺮ ﺇﻻ‬ ‫ﺚ)‪.(٣‬‬ ‫ﺤﻞﱠ‪ ...‬ﻭﺫﻛ ‪‬ﺮ ﺍﳊﺪﻳ ﹶ‬ ‫ﳊﺞ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ‪ ،‬ﹸﺃ ِﻣ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ ِ‬ ‫ﺍﹶ‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﺧﺮﺟﻨﺎ ‪‬ﻣ ‪‬ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﳊﺞ‪ ،‬ﻓﻠﻤﺎ ِﺟﹾﺌﻨ‪‬ﺎ ‪‬ﺳ ِﺮﻑ‪ ،‬ﹶﻃ ِﻤﹾﺜﺖ‪ .‬ﻗﺎﻟﺖ‪ :‬ﻓﺪﺧ ﹶﻞ ‪‬ﻋﹶﻠ ‪‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ‬ ‫ﻭﻻ ﻧﺬﻛﺮ ﺇﻻ ﺍ ﹶ‬ ‫ﺃﺑﻜﻰ‪ .‬ﻓﻘﺎﻝ‪) :‬ﻣﺎ ‪‬ﻳ‪‬ﺒﻜِﻴﻚ(؟ ﻗﺎﻟﺖ‪ :‬ﹶﻓﻘﹸ ﹾﻠﺖ‪ :‬ﻭﺍﻟﻠﱠ ِﻪ ﹶﻟ ِﻮ ِﺩ ‪‬ﺩﺕ‪ ‬ﺃﻧ‪‬ﻰ ﹶﻻ ﹶﺃ ‪‬ﺣﺞ‪ ‬ﺍﻟﻌ‪‬ﺎ ‪‬ﻡ ﻓﺬﻛﺮ‬ ‫ﺱ‬ ‫ﺤﻞﱠ ﺍﻟﻨﺎ ‪‬‬ ‫ﺚ‪ .‬ﻭﻓﻴﻪ‪ :‬ﻓﻠﻤﺎ ﹶﻗ ِﺪ ‪‬ﻣﺖ‪ ‬ﻣﻜﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱮ ج‪) :‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﻫ‪‬ﺎ ‪‬ﻋﻤ‪‬ﺮ ﹰﺓ(‪ ،‬ﻗﺎﻟﺖ‪ :‬ﹶﻓ ‪‬‬ ‫ﺍﳊﺪﻳ ﹶ‬ ‫ﺇ ﱠﻻ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍ ﹶﳍ ‪‬ﺪﻯ‪.(٤)‬‬ ‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﰲ )ﺍﻟﺼﺤﻴﺢ(‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﳌﺎ ﺭﻭﺍﻩ ﺟﺎﺑﺮ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪،‬‬ ‫ﻭﺃﻧﺲ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ‪ ،‬ﻭﺃﲰﺎﺀ‪ ،‬ﻭﺍﻟﱪﺍﺀ‪ ،‬ﻭﺣﻔﺼﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻣﻦ‬ ‫ﺃﻣﺮﻩ ج ﺃﺻﺤﺎﺑ‪‬ﻪ ﹸﻛﻠﱠﻬﻢ ﺑﺎﻹﺣﻼﻝ‪ ،‬ﺇﻻ ‪‬ﻣ ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﺃﻥ ﳚﻌﻠﻮﺍ ﺣﺠﻬﻢ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ‪ .‬ﻭﰱ‬ ‫ﺍﺗﻔﺎﻕ ﻫﺆﻻﺀ ﹸﻛﻠﱢﻬﻢ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱮ ج‪ ،‬ﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﻛﻠﱠﻬﻢ ﺃﻥ ﳛﻠﻮﺍ‪ ،‬ﻭﺃﻥ ﳚﻌﻠﻮﺍ ﺍﻟﺬﻯ‬ ‫ﻗﺪﻣﻮﺍ ﺑﻪ ﻣ‪‬ﺘﻌﺔﹰ‪ ،‬ﺇﻻ ‪‬ﻣ ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﻏﻠﻂ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻭﻫ ٍﻢ ﻭﻗﻊ ﻓﻴﻬﺎ‪ ،‬ﻳ‪‬ﺒﲔ‬ ‫ﺫﻟﻚ ﺃ‪‬ﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻠﻴﺚ‪ ،‬ﻋﻦ ﻋﻘﻴﻞ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻭﺍﻟﻠﻴﺚ ﺑﻌﻴﻨﻪ‪ ،‬ﻫﻮ ﺍﻟﺬﻯ‬ ‫ﺭﻭﻯ ﻋﻦ ﻋﻘﻴﻞ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻨﻬﺎ ﻣﺜ ﹶﻞ ﻣﺎ ﺭﻭﺍﻩ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻯ ﻋﻦ ﺳﺎﱂ‪،‬‬ ‫ﺤﻞﱠ‪.‬‬ ‫ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﰲ ﲤﺘﻊ ﺍﻟﻨﱮ ج‪ ،‬ﻭﺃﻣﺮﻩ ﳌﻦ ﱂ ﻳﻜﻦ ﺃﻫﺪﻯ ﺃﻥ ‪‬ﻳ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٣٢ ،٤٣١/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٢٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٠)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٩)(١٢١١‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٠)(١٢١١‬‬


‫‪١٣٢‬‬ ‫ﺾ ﺍﻟﺮﻭﺍﺓ ﺯﺍﺩ ﻋﻠﻰ‬ ‫ﻕ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺑﻌ ‪‬‬ ‫ﰒ ﺗﺄﻣﻠﻨﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺎﺩﻳﺚ ﻋﺎﺋﺸﺔ ﻳ‪‬ﺼﺪ‪ ‬‬ ‫ﺑﻌﺾ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺍﺧﺘﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﻢ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻌﻀﻪ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺭﻭﺍﻩ ﺑﺎﳌﻌﲎ‪.‬‬ ‫ﻭﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﻣﻨﻊ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﺑﺎﳊ ‪‬ﺞ ﻣﻦ ﺍﻹﺣﻼﻝ‪ ،‬ﻭﺇﳕﺎ ﻓﻴﻪ ﺃﻣﺮﻩ ﺃﻥ ‪‬ﻳِﺘﻢ‪‬‬ ‫ﺍﳊﺞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺑﻘﺎﺅﻩ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻓﻴﺘﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻗﺒﻞ‬ ‫ﺍﻷﻣﺮ ﺑﺎﻹﺣﻼﻝ‪ ،‬ﻭﺟﻌﻠﻪ ﻋﻤﺮﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﺃﻣﺮﹰﺍ ﺯﺍﺋﺪﹰﺍ ﻗﺪ ﻃﺮﺃ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﻹﲤﺎﻡ‪ ،‬ﻛﻤﺎ‬ ‫ﻃﺮﺃ ﻋﻠﻰ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﻤﺘﻊ ﻭﺍﻟﻘِﺮﺍﻥ‪ ،‬ﻭﻳﺘﻌﲔ ﻫﺬﺍ ﻭﻻ ﺑ‪‬ﺪ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻫﺬﺍ ﻧﺎﺳﺨﹰﺎ‬ ‫ﻟﻸﻣﺮ ﺑﺎﻟﻔﺴﺦ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﻟﻔﺴﺦ ﻧﺎﺳﺨﹰﺎ ﻟﻺﺫﻥ ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﻫﺬﺍ ﳏﺎ ﹲﻝ ﻗﻄﻌﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﺑﻌﺪ ﺃﻥ‬ ‫ﳊ ﱢﻞ ﱂ ﻳﺄﻣﺮﻫﻢ ﺑﻨﻘﻀﻪ‪ ،‬ﻭﺍﻟﺒﻘﺎ ِﺀ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ ﺍﻷﻭﻝ‪ ،‬ﻫﺬﺍ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ‪ ،‬ﻓﻴﺘﻌ‪‬ﻴ ‪‬ﻦ ﺇﻥ‬ ‫ﺃﻣﺮﻫﻢ ﺑﺎ ِ‬ ‫ﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﻷﻣﺮ ﳍﻢ ﺑﺎﻟﻔﺴﺦ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺘﺔ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺚ ﺃﰉ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻨﻬﺎ‪ .‬ﻭﻓﻴﻪ‪) :‬ﻭﺃﻣﺎ ‪‬ﻣ ‪‬ﻦ ﺃﻫ ﱠﻞ ﲝ ‪‬ﺞ ﺃﻭ ﲨ ‪‬ﻊ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺤﻠﱡﻮﺍ ﺣﱴ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻨﺤﺮ(‪ .‬ﻭﺣﺪﻳﺚ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬ ‫ﺍﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻠﻢ ‪‬ﻳ ِ‬ ‫ﺤﻞﱠ ﻣﻦ ﺷﺊ ﳑﺎ ‪‬ﺣﺮ‪ ‬ﻡ ﻣﻨﻪ ﺣﱴ‬ ‫ﺣﺎﻃﺐ ﻋﻨﻬﺎ‪) :‬ﻓﻤ‪‬ﻦ ﻛﺎﻥ ﺃﻫ ﱠﻞ ﲝ ‪‬ﺞ ﻭﻋ‪‬ﻤﺮﺓ ﻣﻌﺎﹰ‪ ،‬ﱂ ‪‬ﻳ ِ‬ ‫ﻚ(‪ .‬ﻓﺤﺪﻳﺜﺎﻥ‪ ،‬ﻗﺪ ﺃﻧﻜﺮﳘﺎ ﺍﳊﻔﺎﻅﹸ‪،‬‬ ‫ﻚﺍﹶ‬ ‫ﻀ ‪‬ﻰ ﻣ‪‬ﻨﺎ ِﺳ ‪‬‬ ‫‪‬ﻳ ﹾﻘ ِ‬ ‫ﺤ ‪‬ﺞ ﻣ‪ ‬ﹾﻔ ِﺮ ٍﺩ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﳊﺞ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃ ‪‬ﻫﻞﱠ ِﺑ ‪‬‬ ‫ﻭﳘﺎ ﺃﻫ ﹲﻞ ﺃﻥ ﻳ‪‬ﻨﻜﹶﺮﺍ‪ ،‬ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ‪،‬‬ ‫ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ ﺃﰉ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪) :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﻭﺃﹶﻫ ﱠﻞ‬ ‫ﳊﺞ‪ ،‬ﻭ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑﺎﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﻭ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑِﺎ ﹶ‬ ‫ج‪ ،‬ﻓﻤﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺃﹶﻫ ﱠﻞ ﺑﺎ ﹶ‬ ‫ﺼﻔﹶﺎ‬ ‫ﺖ ﻭ‪‬ﺑﺎﻟ ‪‬‬ ‫ﲔ ﻃﹶﺎﻓﹸﻮﺍ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﳊ ‪‬ﺞ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﻓﺄﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑﺎﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﻓﺄﺣﻠﱡﻮﺍ ِﺣ ‪‬‬ ‫ﺑﺎ ﹶ‬ ‫ﺤ ِﺮ(‪ ،‬ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪:‬‬ ‫ﺤﻠﱡﻮﺍ ﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ‪ .‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻞﱠ ﺑﺎ ﹶ‬ ‫ﺖ ﻟﻪ‪ :‬ﺍﻟﺰﻫﺮﻯ‪ ،‬ﻋﻦ‬ ‫ﺠﺐِ‪ ،‬ﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻓﻘﻠ ‪‬‬ ‫ﺚ ﻣِﻦ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﹶﺃﻳ‪‬ﺶ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳ ِ‬ ‫ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﲞﻼﻓﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ‬ ‫ﺚ ﻻ ﺧﻔﺎﺀ‬ ‫ﺣﺰﻡ‪ :‬ﻫﺬﺍﻥ ﺣﺪﻳﺜﺎﻥ ﻣﻨﻜﺮﺍﻥ ﺟﺪﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻷﰉ ﺍﻷﺳﻮﺩ ﰲ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺣﺪﻳ ﹲ‬ ‫ِﺑﻨ‪‬ﻜ ‪‬ﺮﺗِﻪ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﻫِﻨﻪِ‪ ،‬ﻭﺑ‪‬ﻄﻼﻧﻪ‪ .‬ﻭﺍﻟﻌﺠﺐ ﻛﻴﻒ ﺟﺎﺯ ﻋﻠﻰ ﻣ‪‬ﻦ ﺭﻭﺍﻩ؟ ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ‬ ‫ﺖ ﺃﰉ ﺑﻜﺮ‬ ‫ﺴ ‪‬ﻤﻊ‪ ‬ﺃﲰﺎﺀ ﺑﻨ ‪‬‬ ‫ﺍﻟﺒﺨﺎﺭﻯ ﻋﻨﻪ‪ ،‬ﺃﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻣﻮﱃ ﺃﲰﺎﺀ‪ ،‬ﺣﺪ‪‬ﺛﻪ ﺃﻧﻪ ﻛﺎﻥ ‪‬ﻳ ‪‬‬ ‫ﳊﺠ‪‬ﻮ ِﻥ‪ :‬ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ :‬ﻟﻘﺪ ﻧﺰﻟﻨﺎ‬ ‫ﺕ ﺑﺎ ﹶ‬ ‫ﺼﺪ‪‬ﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺗﻘﻮﻝ ﻛﹸﻠﻤﺎ ‪‬ﻣ ‪‬ﺮ ‪‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺕ ﺃﻧﺎ ﻭﺃﺧﱴ‬ ‫ﻣﻌﻪ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﳓ ‪‬ﻦ ﻳﻮﻣﺌﺬ ﺧِﻔﺎﻑ‪ ،‬ﻗﻠﻴ ﹲﻞ ﻇﻬﺮ‪‬ﻧﺎ‪ ،‬ﻗﻠﻴﻠ ﹲﺔ ﺃﺯﻭﺍﺩ‪‬ﻧﺎ‪ ،‬ﻓﺎﻋﺘﻤﺮ ‪‬‬ ‫ﺸ ‪‬ﻰ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﻟﺰﺑﲑ‪ ،‬ﻭﻓﻼﻥ‪ ،‬ﻭﻓﻼﻥ‪ .‬ﻓﻠﻤﺎ ﻣﺴﺤﻨﺎ ﺍﻟﺒﻴﺖ‪ ،‬ﹶﺃ ‪‬ﺣﹶﻠ ﹾﻠﻨ‪‬ﺎ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﻫﹶﻠﹶﻠﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌ ِ‬


‫‪١٣٣‬‬ ‫ﳊ ‪‬ﺞ)‪.(١‬‬ ‫ﺑِﺎ ﹶ‬ ‫ﺚ ﻟﻮﺟﻬﲔ ﺑﺎﻃﻠﲔ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﻩ ﻭﻫﻠ ﹲﺔ ﻻ ﺧﻔﺎ َﺀ ‪‬ﺎ ﻋﻠﻰ ﺃﺣﺪ ﳑﻦ ﻟﻪ ﺃﻗﻞﱡ ﻋﻠﻢ ﺑﺎﳊﺪﻳ ِ‬ ‫ﻓﻴﻪ ﺑﻼ ﺷﻚ‪:‬‬ ‫ﺕ ﺃﻧﺎ ﻭﺃﹸﺧﱴ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻘﻞ‪،‬‬ ‫ﺃﺣﺪ‪‬ﳘﺎ‪ :‬ﻗﻮﻟﻪ‪ :‬ﻓﺎﻋﺘﻤﺮ ‪‬‬ ‫ﰲ ﺃﻥ ﻋﺎﺋﺸﺔ ﱂ ﺗﻌﺘﻤﺮ ﰲ ﺃﻭﻝ ﺩﺧﻮﳍﺎ ﻣﻜﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﻋﻤﺮﻫﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺑﻌﺪ ﲤﺎﻡ ﺍﳊﺞ‬ ‫ﻟﻴﻠﺔ ﺍﳊﺼﺒﺔ‪ ،‬ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺍﻷﺛﺒﺎﺕ‪ ،‬ﻛﺎﻷﺳﻮﺩ ﺑﻦ‬ ‫ﻳﺰﻳﺪ‪ ،‬ﻭﺍﺑ ِﻦ ﺃﰉ ﻣ‪‬ﻠﻴﻜﺔ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻭﻋﺮﻭﺓ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪ ،‬ﻭﳎﺎﻫﺪ‪.‬‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱏ‪ :‬ﻗﻮﻟﻪ ﻓﻴﻪ‪ :‬ﻓﻠﻤﺎ ﻣﺴﺤﻨﺎ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﺣﻠﻠﻨﺎ‪ ،‬ﰒ ﺃﻫﻠﻠﻨﺎ ﻣﻦ ﺍﻟﻌﺸﻰ ﺑﺎﳊﺞ‪،‬‬ ‫ﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ ،‬ﹸﻛﻠﱡﻬﻢ‬ ‫ﻚ ﻓﻴﻪ‪ ،‬ﻷﻥ ﺟﺎﺑﺮﺍﹰ‪ ،‬ﻭﺃﻧ ‪‬‬ ‫ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻻ ﺷ ‪‬‬ ‫ﺭ ‪‬ﻭﻭ‪‬ﺍ ﺃﻥ ﺍﻹﺣﻼﻝ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺩﺧﻮﳍﻢ ﻣﻜﺔ‪ ،‬ﻭﺃﻥ ﺇﺣﻼﳍﻢ ﺑﺎﳊ ‪‬ﺞ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ ،‬ﻭﺑﲔ‬ ‫ﺍﻟﻴﻮﻣﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻼ ﺷﻚ‪.‬‬ ‫ﺚ ﻟﻴﺲ ﲟﻨﻜﺮ ﻭﻻ ﺑﺎﻃﻞ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻭﺇﳕﺎ ﺃﹸﺗﻰ ﺃﺑﻮ ﳏﻤﺪ ﻓﻴﻪ ﻣِﻦ‬ ‫ﻗﻠﺖ‪ :‬ﺍﳊﺪﻳ ﹸ‬ ‫ﻓﻬﻤﻪ‪ ،‬ﻓﺈﻥ ﺃﲰﺎﺀ ﺃﺧﱪﺕ ﺃ‪‬ﺎ ﺍﻋﺘﻤﺮﺕ ﻫﻰ ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﻗﻊ ﺑﻼ ﺷﻚ‪ .‬ﻭﺃﻣﺎ ﻗﻮﳍﺎ‪:‬‬ ‫ﻓﻠﻤﺎ ﻣﺴﺤﻨﺎ ﺍﻟﺒﻴﺖ ﺃ ‪‬ﺣﹶﻠ ﹾﻠﻨ‪‬ﺎ‪ ،‬ﻓﺈﺧﺒﺎﺭ ﻣﻨﻬﺎ ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻋﻤﻦ ﱂ ﻳ‪‬ﺼﺒﻪ ﻋﺬ ‪‬ﺭ ﺍﳊﻴﺾ ﺍﻟﺬﻯ‬ ‫ﺡ ﺑﺄﻥ ﻋﺎﺋﺸﺔ ﻣﺴﺤﺖ ﺍﻟﺒﻴﺖ ﻳﻮﻡ ﺩﺧﻮﳍﻢ ﻣﻜﺔ‪ ،‬ﻭﺃ‪‬ﺎ‬ ‫ﺏ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻫﻰ ﱂ ﺗ‪‬ﺼ ‪‬ﺮ ‪‬‬ ‫ﺃﺻﺎ ‪‬‬ ‫ﺖ‬ ‫ﺐ ﺃﻥ ﻋﺎﺋﺸﺔ ﻗﺪﻣﺖ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﱂ ﺗﺰﻝ ﻋﻠﻴﻬﺎ ﺣﱴ ﺣﺎﺿ ‪‬‬ ‫ﺣﻠﱠﺖ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻻ ﺭﻳ ‪‬‬ ‫ﺴ ِﺮﻑ‪ ،‬ﻓﺄﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﳊﺞ‪ ،‬ﻭﺻﺎﺭﺕ ﻗﺎﺭِﻧ ﹰﺔ‪ .‬ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸﺔ ﻣﻊ ﺍﻟﻨﱮ ج‪،‬‬ ‫ِﺑ ‪‬‬ ‫ﺃﻭ ﻗﺪﻣﺖ ﺑﻌﻤﺮﺓ‪ ،‬ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻛﺬﺑﹰﺎ‪.‬‬ ‫ﺸ ‪‬ﻰ ﺑﺎﳊﺞ‪ ،‬ﻓﻬﻰ ﱂ ‪‬ﺗ ﹸﻘ ﹾﻞ‪ :‬ﺇ‪‬ﻢ ﺃﹶﻫﻠﱡﻮﺍ ﻣﻦ ﻋﺸﻰ ﻳﻮﻡ‬ ‫ﻭﺃﻣﺎ ﻗﻮﳍﺎ‪ :‬ﰒ ﺃﻫﻠﻠﻨﺎ ﻣِﻦ ﺍﻟ ‪‬ﻌ ِ‬ ‫ﺍﻟﻘﺪﻭﻡ‪ ،‬ﻟﻴﻠﺰﻡ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩﺕ ﻋﺸ ‪‬ﻰ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﳛﺘﺎﺝ ﰲ‬ ‫ﻇﻬﻮﺭﻩ ﻭﺑﻴﺎﻧﻪ ﺇﱃ ﺃﻥ ﻳ‪‬ﺼﺮ‪‬ﺡ ﻓﻴﻪ ﺑﻌﺸﻰ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺑﻌﻴﻨﻪ‪ ،‬ﻟﻌﻠﻢ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ ﺑﻪ‪ ،‬ﻭﺃﻧﻪ ﳑﺎ‬ ‫ﺐ ﺍﻷﻭﻫﺎﻡ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻓﺮ ‪‬ﺩ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺜﻘﺎﺕ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﳑﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ‪.‬‬ ‫ﻻ ﺗﺬﻫ ‪‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭﺃﺳﻠ ‪‬ﻢ ﺍﻟﻮﺟﻮﻩ ﻟﻠﺤﺪﻳﺜﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻳﻌﲎ ﺍﻟﻠﺬﻳﻦ‬ ‫ﺝ ﺭﻭﺍﻳﺘﻬﻤﺎ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﳍﺎ‪ :‬ﺇﻥ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺃﻫﻠﱠﻮﺍ ﲝﺞ‪ ،‬ﺃﻭ ﲝ ‪‬ﺞ‬ ‫ﺃﻧﻜ ‪‬ﺮﻫ‪‬ﻤﺎ‪ ،‬ﺃﻥ ﺗ‪‬ﺨ ‪‬ﺮ ‪‬‬ ‫ﻀﻮ‪‬ﺍ ﻣﻨﺎﺳِﻚ ﺍﳊﺞ‪ ،‬ﺇﳕﺎ ﻋﻨﺖ ﺑﺬﻟﻚ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻭﻋ‪‬ﻤﺮﺓ‪ ،‬ﱂ ‪‬ﻳ ِ‬ ‫ﺤﻠﱡﻮﺍ ﺣﱴ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ ﺣﲔ ﹶﻗ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٩٢ ،٤٩١/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٣٧‬‬


‫‪١٣٤‬‬ ‫ﺚ ﻛﻠﻬﺎ‪،‬‬ ‫ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﻨﺘﻔﻰ ﺍﻟﻨ‪‬ﻜﺮ ﹸﺓ ﻋﻦ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﺄﺗﻠِﻒ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﻷﻥ ﺍﻟﺰﻫﺮﻯ ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﻳﺬﻛﺮ ﺧﻼﻑ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻭﺍﻟﺰﻫﺮﻯ ﺑﻼ ﺷﻚ‬ ‫ﻆ ﻣﻦ ﺃﰉ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻒ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﻋﺎﺋﺸﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪‬ﻣ ‪‬ﻦ ﻻ‬ ‫ﺃﺣﻔ ﹸ‬ ‫ﻳ‪‬ﻘﺮ‪‬ﻥ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﻟﻴﻪ‪ ،‬ﻻ ﰲ ﺣﻔﻆ‪ ،‬ﻭﻻ ﰲ ﺛﻘﺔ‪ ،‬ﻭﻻ ﰲ ﺟ‪‬ﻼﻟﺔ‪ ،‬ﻭﻻ ﰲ ﺑﻄﺎﻧﺔ‬ ‫ﻟﻌﺎﺋﺸﺔ‪ ،‬ﻛﺎﻷﺳﻮﺩ ﺍﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻭﺃﹶﰉ ﻋﻤﺮﻭ ﺫﻛﻮﺍﻥ ﻣﻮﱃ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﰲ ﺣﺠﺮ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺃﻫ ﹸﻞ ﺍﳋﺼﻮﺻﻴﺔ‬ ‫ﻭﺍﻟﺒﻄﺎﻧﺔ ‪‬ﺎ‪ ،‬ﻓﻜﻴﻒ؟ ﻭﻟﻮ ﱂ ﻳﻜﻮﻧﻮﺍ ﻛﺬﻟﻚ‪ ،‬ﻟﻜﺎﻧﺖ ﺭﻭﺍﻳﺘ‪‬ﻬﻢ ﺃﻭ ﺭﻭﺍﻳ ﹸﺔ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻟﻮ‬ ‫ﺐ ﺃﻥ ﻳﺆﺧﺬ ‪‬ﺎ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺃﰉ ﺍﻷﺳﻮﺩ ﻭﳛﲕ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺍﻧﻔﺮﺩ ﻫﻰ ﺍﻟﻮﺍﺟ ‪‬‬ ‫ﳉﻠﱠﺔﹸ‬ ‫ﺠ ﹶﺔ ﻋﻠﻰ ﻣ‪‬ﻦ ﻋﻠﻢ‪ ،‬ﻭﺫﻛﺮ ﻭﺃﺧﱪ‪ ،‬ﻓﻜﻴﻒ ﻭﻗﺪ ﻭﺍﻓﻖ ﻫﺆﻻﺀ ﺍ ِ‬ ‫ﻣ‪‬ﻦ ‪‬ﺟ ‪‬ﻬﻞﹶ‪ ،‬ﺃﻭ ﹶﻏ ﹶﻔ ﹶﻞ ﺣ‪ ‬‬ ‫ﻋﻦ ﻋﺎﺋﺸﺔ ﻓﺴﻘﻂ ﺍﻟﺘﻌﻠﱡﻖ ﲝﺪﻳﺚ ﺃﰉ ﺍﻷﺳﻮﺩ ﻭﳛﻴِﻰ ﺍﻟﻠﺬﻳﻦ ﺫﻛﺮﻧﺎ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻳﻀﺎﹰ‪ ،‬ﻓﺈﻥ ﺣﺪﻳﺜﻰ ﺃﰉ ﺍﻷﺳﻮﺩ ﻭﳛﲕ‪ ،‬ﻣﻮﻗﻮﻓﺎﻥ ﻏﲑ ﻣﺴﻨﺪﻳﻦ‪ ،‬ﻷ‪‬ﻤﺎ ﺇﳕﺎ‬ ‫ﺤﻠﱡﻮﺍ‪،‬‬ ‫ﱮ ج‪ ،‬ﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ‪‬ﻳ ِ‬ ‫ﺫﻛﺮﺍ ﻋﻨﻬﺎ ﻓﻌﻞ ﻣ‪‬ﻦ ﻓﻌﻞ ﻣﺎ ﺫﻛﺮﺕ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﹸﺮﺍ ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻭﻻ ‪‬ﺣﺠ‪‬ﺔ ﰲ ﺃﺣﺪ ﺩﻭﻥ ﺍﻟﻨﱮ ج‪ ،‬ﻓﻠﻮ ﺻ ‪‬ﺢ ﻣﺎ ﺫﻛﺮﺍﻩ‪ ،‬ﻭﻗﺪ ﺻﺢ ﺃﻣ ‪‬ﺮ ﺍﻟﻨﱮ ج ‪‬ﻣ ‪‬ﻦ ﻻ‬ ‫ﺤﻠﱡﻮﺍ ﻟﻜﺎﻧﻮﺍ ﻋﺼﺎﺓ ﻟﻠﹼﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ‬ ‫‪‬ﻫﺪ‪‬ﻯ ﻣﻌﻪ ﺑﺎﻟﻔﺴﺦ‪ ،‬ﻓﺘﻤﺎﺩﻯ ﺍﳌﺄﻣﻮﺭﻭﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﱂ ‪‬ﻳ ِ‬ ‫ﺃﻋﺎﺫﻫﻢ ﺍﻟﻠﱠﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺑﺮ‪‬ﺃﻫﻢ ﻣﻨﻪ‪ ،‬ﻓﺜﺒﺖ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﺣﺪﻳﺚ ﺃﰉ ﺍﻷﺳﻮﺩ ﻭﳛﲕ‪ ،‬ﺇﳕﺎ ﻋﲎ‬ ‫ﺚ ﺍﻟﺼﺤﺎﺡ ﺍﻟﱴ ﺃﻭﺭﺩﻧﺎﻫﺎ‪ ،‬ﺑﺄﻧﻪ ج‬ ‫ﻓﻴﻬﻤﺎ‪ :‬ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﻫﻜﺬﺍ ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳ ﹸ‬ ‫ﺤﻞﱠ ﺣﱴ ﳛ ﱠﻞ ﻣﻨﻬﻤﺎ ﲨﻴﻌﹰﺎ‪ .‬ﰒ‬ ‫ﺃﻣﺮ ﻣ‪‬ﻦ ﻣﻌﻪ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﺑﺄﻥ ﳚﻤﻊ ﺣﺠﹰﺎ ﻣﻊ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﻻ ‪‬ﻳ ِ‬ ‫ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻨﻬﺎ ﺗﺮﻓﻌﻪ‪ ) :‬ﻣ ‪‬ﻦ ﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫ ‪‬ﺪﻯ‪،‬‬ ‫ﺤﻞﱠ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ()‪ ،(١‬ﻗﺎﻝ‪ :‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ‬ ‫ﺤﻞﱠ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِ‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﹸﺛﻢ‪ ‬ﻻ ‪‬ﻳ ِ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻬِﻠ ﹾﻞ ﺑِﺎ ﹶ‬ ‫ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻣﻦ ﻃﺮﻳﻖ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻳ‪‬ﺒﲔ ﻣﺎ ﺫﻛﺮﻧﺎ ﺃﻧﻪ ﺍﳌﺮﺍﺩ ﺑﻼ ﺷﻚ‪ ،‬ﰲ ﺣﺪﻳﺚ‬ ‫ﺃﰉ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ ﻭﺣﺪﻳﺚ ﳛﲕ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﺍﻵﻥ ﺍﻹﺷﻜﺎﻝ ﲨﻠﺔ‪ ،‬ﻭﺍﳊﻤﺪ‬ ‫ﻟﻠﹼﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺚ ﺃﰉ ﺍﻷﺳﻮﺩ ﺣﺬﻓﹰﺎ ﻗﻮﻟﻪ ﻓﻴﻪ‪ :‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ‪) :‬ﺃﻥ ﹸﺃﻣ‪‬ﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻭﳑﺎ ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺃﻥ ﰲ ﺣﺪﻳ ِ‬ ‫ﻭﺧﺎﻟﹶﺘﻪ ﻭﺍﻟﺰ‪‬ﺑﲑ‪ ،‬ﺃﻗﺒﻠﻮﺍ ﺑﻌ‪‬ﻤﺮﺓ ﻓﻘﻂ‪ ،‬ﻓﻠﻤﺎ ﻣﺴﺤ‪‬ﻮﺍ ﺍﻟﺮﻛﻦ‪ ،‬ﺣﻠﱡﻮﺍ(‪ .‬ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺃﺣﺪ‪،‬‬ ‫ﺤﻞﱡ ﲟﺴ ِﺢ ﺍﻟﺮ‪‬ﻛﻦ‪ ،‬ﺣﱴ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ ﺑﻌﺪ ﻣﺴﺢ‬ ‫ﺃﻥ ﻣ‪‬ﻦ ﺃﻗﺒﻞ ﺑﻌ‪‬ﻤﺮﺓ ﻻ ‪‬ﻳ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٠/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢١١‬‬


‫‪١٣٥‬‬ ‫ﺍﻟﺮﻛﻦ‪ ،‬ﻓﺼ ‪‬ﺢ ﺃﻥ ﰲ ﺍﳊﺪﻳﺚ ﺣﺬﻓﹰﺎ ﺑﻴ‪‬ﻨﻪ ﺳﺎﺋ ‪‬ﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﺎﺡ ﺍﻟﱴ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﺑﻄﻞ‬ ‫ﺐ ﺑﻪ ﲨﻠﺔ‪ ..‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺍﻟﺘﺸﻐﻴ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﻣﺎ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﺍﻷﺳﻮﺩ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻣﻦ ﻓﻌﻞ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﺍﳌﻬﺎﺟﺮﻳﻦ‪،‬‬ ‫ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻓﻘﺪ ﺃﺟﺎﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﺄﺣﺴﻦ ﺟﻮﺍﺑﻪ‪ ،‬ﻓﻴ‪‬ﻜﺘﻔﻰ ﲜﻮﺍﺑﻪ‪ .‬ﻓﺮﻭﻯ‬ ‫ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﻓﻀﻴﻞ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟ‪‬ﺒﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﲤﺘ ‪‬ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ‬ ‫ج‪ ،‬ﻓﻘﺎﻝ ﻋﺮﻭﺓ‪ :‬ﻰ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋ‪ ‬ﻤﺮ‪ ‬ﻋﻦ ﺍﳌﹸﺘﻌﺔ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﺭﺍﻛﻢ ﺳﺘﻬﻠﻜﻮﻥ‪،‬‬ ‫ﺃﻗﻮﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ :‬ﺣﺪﺛﻨﺎ ﻣ‪‬ﻌﻤﺮ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋ‪‬ﺮﻭﺓ ﻻﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻻ ﺗﺘ‪‬ﻘﻰ‬ ‫ﺺ ﰲ ﺍﳌﹸﺘﻌﺔ؟‪ ،‬ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﺳﻞ ﹸﺃﻣ‪‬ﻚ ﻳﺎ ‪‬ﻋ ‪‬ﺮﻳ‪ ‬ﹸﺔ‪ .‬ﻓﻘﺎﻝ ﻋ‪‬ﺮﻭﺓ‪ :‬ﺃﻣ‪‬ﺎ ﺃﺑﻮ ﺑﻜﺮ‬ ‫ﺍﻟﻠﱠﻪ ‪‬ﺗ ‪‬ﺮﺧ‪ ‬‬ ‫ﻭﻋﻤﺮ‪ ،‬ﻓﻠﻢ ﻳﻔﻌﻼ‪ ،‬ﻓﻘﺎﻝ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪ :‬ﻭﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺃﺭﺍﻛﻢ ﻣ‪‬ﻨﺘﻬﲔ ﺣﱴ ﻳ‪ ‬ﻌﺬﱢ‪‬ﺑﻜﹸﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ،‬ﺃﹸﺣ ‪‬ﺪﺛﹸﻜﻢ‬ ‫ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺗ‪‬ﺤ ‪‬ﺪﺛﹸﻮﻧﺎ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﻭﻋﻤﺮ؟ ﻓﻘﺎﻝ ﻋ‪‬ﺮﻭﺓ‪ :‬ﹶﻟﻬ‪‬ﻤﺎ ﺃﻋﻠ ‪‬ﻢ ِﺑﺴ‪‬ـ‪‬ﻨ ِﺔ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺃﺗﺒ ‪‬ﻊ ﳍﺎ ﻣﻨﻚ‪.‬‬ ‫ﻭﺃﺧﺮﺝ ﺃﺑﻮ ﻣﺴﻠﻢ ﺍﻟﻜﺠﻰ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺏ‪ ،‬ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺃﻳﻮﺏ‬ ‫ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺍﻟﺴﺨﺘﻴﺎﱏ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰉ ‪‬ﻣﻠﹶﻴﻜﺔ‪ ،‬ﻋﻦ ﻋ‪‬ﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ‪ ،‬ﻗﺎﻝ ﻟﺮﺟﻞ ﻣِﻦ ﺃﺻﺤﺎ ِ‬ ‫ﺸﺮِ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻋ‪‬ﻤﺮﺓ؟‪ ،‬ﻗﺎﻝ‪ :‬ﺃ ‪‬ﻭ ﹶﻻ ﺗ‪‬ﺴﺄﻝﹸ ﹸﺃﻣ‪‬ﻚ‬ ‫ج‪ :‬ﺗﺄ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎﺱ ﺑﺎﻟﻌ‪‬ﻤ ‪‬ﺮ ِﺓ ﰲ ﻫﺆﻻﺀ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﻋﻦ ﺫﻟﻚ؟ ﻗﺎﻝ ‪‬ﻋﺮﻭﺓ‪ :‬ﻓﺈﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ﱂ ﻳﻔﻌﻼ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻣِﻦ ﻫﺎﻫﻨﺎ ﻫﻠﻜﺘ‪‬ﻢ‪،‬‬ ‫ﻣﺎ ﺃﺭﻯ ﺍﻟﻠﱠﻪ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﺇﻻ ‪‬ﺳﻴ‪ ‬ﻌﺬﱢﺑ‪‬ﻜﹸﻢ‪ ،‬ﺇﻧ‪‬ﻰ ﺃﺣﺪ‪‬ﺛﻜﻢ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺗ‪‬ﺨﱪﻭﱏ ﺑﺄﰉ‬ ‫ﺑﻜﺮ ﻭﻋﻤﺮ‪ .‬ﻗﺎﻝ ﻋﺮﻭ ﹸﺓ‪ :‬ﺇ‪‬ﻤﺎ ﻭﺍﻟﻠﱠ ِﻪ ﻛﺎﻧﺎ ﺃﻋﻠﹶﻢ ِﺑﺴ‪‬ـ‪‬ﻨ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ِﻣ‪‬ﻨﻚ‪ ،‬ﻓﺴﻜﺖ‬ ‫ﺍﻟﺮﺟ ﹸﻞ‪.‬‬ ‫ﰒ ﺃﺟﺎﺏ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﻋ‪‬ﺮﻭﺓ ﻋﻦ ﻗﻮﻟﻪ ﻫﺬﺍ‪ ،‬ﲜﻮﺍﺏ ﻧﺬﻛﺮﻩ‪ ،‬ﻭﻧﺬﻛﺮ ﺟﻮﺍﺑﹰﺎ‬ ‫ﺃﺣﺴ‪‬ﻦ ﻣﻨﻪ ﻟﺸﻴﺨﻨﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭﳓﻦ ﻧﻘﻮﻝ ﻟﻌﺮﻭﺓ‪ :‬ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺃﻋﻠ ‪‬ﻢ ِﺑﺴ‪‬ـ‪‬ﻨ ِﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺑﺄﰉ‬ ‫ﻚ ﰲ ﺫﻟﻚ ﻣﺴﻠﻢ‪.‬‬ ‫ﺑﻜﺮ ﻭﻋﻤ‪‬ﺮ ﻣﻨﻚ‪ ،‬ﻭﺧ ‪‬ﲑ ﻣﻨﻚ‪ ،‬ﻭﺃﻭﱃ ‪‬ﻢ ﺛﻼﺛﺘﻬﻢ ﻣﻨﻚ‪ ،‬ﻻ ﻳﺸ ‪‬‬ ‫ﻭﻋﺎﺋﺸ ﹸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻋﻠﻢ ﻭﺃﺻﺪﻕ ﻣﻨﻚ‪ .‬ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺃﰉ ﺇﺳﺤﺎﻕ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٣٣٧/١‬‬


‫‪١٣٦‬‬ ‫ﺴﺒِﻴﻌﻰ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻣﻦ ﺍﺳﺘ‪ ‬ﻌ ِﻤ ﹶﻞ ﻋﻠﻰ ﺍ ﹶﳌ ‪‬ﻮ ِﺳﻢِ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﺍﻟ ‪‬‬ ‫ﻗﺎﻟﺖ‪ :‬ﻫﻮ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﳊﺞ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺭﻭﻯ ﻋﻨﻬﺎ ﺧﻼﻑ ﻣﺎ ﻗﺎﻟﻪ‬ ‫ﻋﺮﻭﺓ‪ ،‬ﻭﻣ‪‬ﻦ ﻫﻮ ﺧﲑ ﻣﻦ ﻋﺮﻭﺓ‪ ،‬ﻭﺃﻓﻀﻞ‪ ،‬ﻭﺃﻋﻠﻢ‪ ،‬ﻭﺃﺻﺪﻕ‪ ،‬ﻭﺃﻭﺛﻖ‪ .‬ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻋﻦ ﺍﻷﺷﺞ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻷﻭﺩﻯ‪ ،‬ﻋﻦ ﻟﻴﺚ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻭﻃﺎﻭﻭﺱ‪،‬‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﲤﺘﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ .‬ﻭﺃﻭﻝ ﻣ‪‬ﻦ ‪‬ﻰ ﻋﻨﻬﺎ ﻣﻌﺎﻭﻳﺔ‪.‬‬ ‫ﻭﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﻟﻴﺚ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﲤﺘﻊ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺑﻮ ﺑﻜﺮ‪ .‬ﺣﱴ ﻣﺎﺕ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﻛﺬﻟﻚ‪ .‬ﻭﺃﻭﻝ ﻣ‪‬ﻦ ‪‬ﻰ ﻋﻨﻬﺎ‪:‬‬ ‫ﻣﻌﺎﻭﻳﺔ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﺬﺍ‪ ،‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ )ﺍﳌﺴﻨﺪ( ﻭﺍﻟﺘﺮﻣﺬﻯ‪ .‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺣﺪﻳﺚ ﺣﺴﻦ)‪.(١‬‬ ‫ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﹸﺃﰉ‪ ‬ﺑﻦ‬ ‫ﺱ ﺃﻣ ‪‬ﺮ ﻫﺬﻩ ﺍﳌﺘﻌﺔ؟ ﻓﻘﺎﻝ ﻋﻤﺮ‪:‬‬ ‫ﻛﻌﺐ‪ ،‬ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﺃﻻ ﺗﻘﻮ ‪‬ﻡ ﻓﺘﺒ‪‬ﻴ ‪‬ﻦ ﻟﻠﻨ‪‬ﺎ ِ‬ ‫ﻭﻫﻞ ﺑ‪‬ﻘﻰ ﺃﺣﺪ ﺇﻻ ﻭﻗﺪ ‪‬ﻋِﻠ ‪‬ﻤﻬ‪‬ﺎ‪ ،‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻓﻌﻠﹸﻬﺎ‪.‬‬ ‫ﺝ ﺑﻦ ﺍﳌﻨﻬﺎﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﲪﺎ ‪‬ﺩ ﺑ ‪‬ﻦ‬ ‫ﻭﺫﻛﺮ ﻋﻠﻰ ﺑ ‪‬ﻦ ﻋﺒ ِﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺒﻐﻮﻯ‪ ،‬ﺣﺪﺛﻨﺎ ﺣﺠﺎ ‪‬‬ ‫ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺃﰉ ﺳﻠﻴﻤﺎﻥ ﺃﻭ ﲪﻴﺪ ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎﻝ‬ ‫ﺼِﺒﻐ‪‬ﻮﺍ ﺑﺎﻟﺒ‪‬ﻮﻝِ‪،‬‬ ‫ﻚ ﺍﳌﺎﻝِ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ‪‬ﻳﻨ‪‬ﻬﻰ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﻜﻌﺒﺔ ﹶﻏِﻨ‪‬ﻴ ﹲﺔ ﻋﻦ ﺫِﻟ ‪‬‬ ‫ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻬﻰ ﻋﻦ ﻣ‪‬ﺘﻌﺔ ﺍﳊﺞ‪ ،‬ﻓﻘﺎﻝ ﹸﺃﰉ‪ ‬ﺑ ‪‬ﻦ ﻛﻌﺐ‪ :‬ﻗﺪ ﺭﺃﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‬ ‫ﻫﺬﺍ ﺍﳌﺎﻝﹸ‪ ،‬ﻭﺑﻪ ﻭﺑﺄﺻﺤﺎﺑﻪ ﺍﳊﺎﺟ ﹸﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﺄﺧﺬﻩ‪ ،‬ﻭﺃﻧﺖ ﻓﻼ ﺗﺄﺧﺬﹾﻩ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ‬ ‫ﺼ‪‬ﺒﻎﹸ ﺑﺎﻟﺒﻮﻝ‪،‬‬ ‫ﺏ ﺍﻟﻴﻤﺎﻧﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﻨ ‪‬ﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺃ‪‬ﺎ ﺗ‪ ‬‬ ‫ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﻳﻠﺒ‪‬ﺴﻮﻥ ﺍﻟﺜﻴﺎ ‪‬‬ ‫ﻭﻗﺪ ﲤﺘ‪‬ﻌﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻠﻢ ﻳﻨﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﱂ ﻳ‪‬ﻨ ِﺰ ِﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ‪‬ﻴﹰﺎ‪.‬‬ ‫ﺕ ﰲ ﻭﺳﻂ ﺍﻟﺴﻨﺔ‪ ،‬ﰒ ﺣﺠﺠ ‪‬‬ ‫ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﻗﻮ ﹸﻝ ﻋﻤﺮ‪ :‬ﻟﻮ ﺍﻋﺘﻤﺮ ‪‬‬ ‫ﺖ ﻟﺘﻤﺘﻌﺖ‪ ،‬ﻭﻟﻮ‬ ‫ﺖ‪ .‬ﻭﺭﻭﺍﻩ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ .‬ﻋﻦ ﻗﻴﺲ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ‬ ‫ﺖ ﲬﺴﲔ ﺣ‪‬ﺠﺔ‪ ،‬ﻟﺘﻤﺘﻌ ‪‬‬ ‫ﺣﺠﺠ ‪‬‬ ‫ﺕ ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ‪ ،‬ﰒ ﺣﺠﺠﺖ‪ ،‬ﳉﻌﻠﺖ ﻣﻊ ﺣ‪‬ﺠﱴ ﻋ‪‬ﻤﺮﺓ‪.‬‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻨﻪ‪ :‬ﻟﻮ ﺍﻋﺘﻤﺮ ‪‬‬ ‫ﻭﺍﻟﺜﻮﺭﻯ‪ ،‬ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ‪ ،‬ﻋﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻨﻪ‪ :‬ﻟﻮ ﺍﻋﺘﻤﺮﺕ‪ ،‬ﰒ‬ ‫ﺍﻋﺘﻤﺮﺕ‪ ،‬ﰒ ﺣﺠﺠﺖ‪ ،‬ﻟﺘﻤﺘﻌﺖ‪ .‬ﻭﺍﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺣ‪‬ﺠﲑ‪ ،‬ﻭﻟﻴﺚ‪ ،‬ﻋﻦ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣١٤ ،٣١٣ ،٢٩٢/١‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٨٢٢‬‬


‫‪١٣٧‬‬ ‫ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﺰﻋﻤ‪‬ﻮﻥ ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﳌﺘﻌﺔ ﻳﻌﲎ ﻋﻤﺮ ﲰﻌﺘ‪‬ﻪ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺍﻋﺘﻤﺮﺕ‪ ،‬ﰒ ﺣﺠﺠﺖ‪ ،‬ﻟﺘﻤﺘﻌﺖ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﺮﺓ‪ ،‬ﻣﺎ ﲤﺖ‬ ‫ﺣﺠﺔ ﺭﺟﻞ ﻗﻂ ﺇﻻ ﲟﺘﻌﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺷﻴﺨﻨﺎ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﱂ ﻳﻨﻪ ﻋﻦ ﺍﳌﺘﻌﺔ‬ ‫ﺼﻠﹸﻮﺍ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﻋ‪ ‬ﻤﺮ‪ ‬ﳍﻢ ﺃﻓﻀ ﹶﻞ‬ ‫ﺤﺠ‪‬ﻜﻢ ﻭﻋ‪‬ﻤﺮﺗِﻜﻢ ﺃﻥ ‪‬ﺗ ﹾﻔ ِ‬ ‫ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ﹶﺃ‪‬ﺗ ‪‬ﻢ ِﻟ ‪‬‬ ‫ﺍﻷُﻣﻮﺭ‪ ،‬ﻭﻫﻮ ﺇﻓﺮﺍ ‪‬ﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺴﻔﺮ ﻳ‪‬ﻨﺸﺌﻪ ﻟﻪ ﻣﻦ ﺑﻠﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻘِﺮﺍﻥ‬ ‫ﺺ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪،‬‬ ‫ﻭﺍﻟﺘﻤﺘﻊ ﺍﳋﺎﺹ ﺑﺪﻭﻥ ﺳ‪‬ﻔﺮﺓ ﺃﹸﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﻧ ‪‬‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﻓﺮﺍﺩ ﺍﻟﺬﻯ ﻓﻌﻠﻪ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻰ‬ ‫ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻋ‪‬ﻤﺮ ﳜﺘﺎﺭﻩ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪.‬‬ ‫ﻤ ‪‬ﺮ ﹶﺓ ﻟﻠﱠ ِﻪ﴾‬ ‫ﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪ ‬‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮ ﻭﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﹶﺃِﺗﻤ‪‬ﻮﺍ ﺍ ﹶ‬ ‫ﻚ ﻭﻗﺪ ﻗﺎﻝ ج ﻟﻌﺎﺋﺸﺔ ﰲ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ [١٩٦ :‬ﻗﺎﻻ‪ :‬ﺇﲤﺎﻣﻬ‪‬ﻤﺎ ﺃﻥ ﺗ‪‬ﺤ ِﺮ ‪‬ﻡ ‪‬ﻤﺎ ﻣِﻦ ﺩ‪ ‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺓ ﺃﻫِﻠ ِ‬ ‫ﺝ ﺇﱃ ﺩ‪ ‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺓ ﺃﻫﻠِﻪ‪ ،‬ﻓﺄﻧﺸﺄ ﺍﻟﻌ‪‬ﻤﺮﺓ‬ ‫ﻚ()‪ (١‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺍﳊﺎ ‪‬‬ ‫ﺼِﺒ ِ‬ ‫ﻋ‪‬ﻤﺮ‪‬ﺎ‪) :‬ﺃ ‪‬ﺟﺮ‪ِ ‬ﻙ ﻋ‪‬ﻠﻰ ﹶﻗ ‪‬ﺪ ِﺭ ‪‬ﻧ ‪‬‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻋﺘﻤﺮ ﻗﺒﻞ ﺃﺷﻬ ِﺮ ﺍﳊﺞ‪ ،‬ﻭﺃﻗﺎﻡ ﺣﱴ ﳛﺞ‪ ،‬ﺃﻭ ﺍﻋﺘﻤﺮ ﰲ ﺃﺷﻬﺮﻩ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻪ‪ ،‬ﰒ‬ ‫ﺣﺞ‪ ،‬ﻓﻬﺎﻫﻨﺎ ﻗﺪ ﺃﺗﻰ ﺑﻜﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﻟﻨﺴﻜﲔ ﻣﻦ ﺩ‪‬ﻭﻳﺮ ِﺓ ﺃﻫﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺇﺗﻴﺎ ﹲﻥ ‪‬ﻤﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﻬﻮ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻏﲑﻩ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻓﻬﺬﺍ ﺍﻟﺬﻯ ﺍﺧﺘﺎﺭﻩ ﻋﻤﺮ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﻈ ‪‬ﻦ ﻣ‪‬ﻦ ﹶﻏِﻠ ﹶ‬ ‫ﻂ ﻣﻨﻬﻢ ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﳌﺘﻌﺔ‪ ،‬ﰒ‬ ‫ﻣِﻨﻬﻢ ﻣ‪‬ﻦ ﲪﻞ ﻧ‪‬ﻬﻴﻪ ﻋﻠﻰ ﻣﺘﻌﺔ ﺍﻟﻔﺴﺦ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﲪﻠﻪ ﻋﻠﻰ ﺗﺮ ِﻙ ﺍﻷﻭﱃ ﺗﺮﺟﻴﺤﹰﺎ ﻟﻺﻓﺮﺍﺩ‬ ‫ﺕ ﺍﻟﻨﻬﻰ ﻋﻨﻪ ﺑﺮﻭﺍﻳﺎﺕ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﻋﺎﺭﺽ ﺭﻭﺍﻳﺎ ِ‬ ‫ﻣ‪‬ﻦ ﺟﻌﻞ ﰲ ﺫﻟﻚ ﺭﻭﺍﻳﺘﲔ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻛﻤﺎ ﻋﻨﻪ ﺭﻭﺍﻳﺘﺎﻥ ﰲ ﻏﲑﳘﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ‬ ‫ﺟﻌﻞ ﺍﻟﻨﻬﻰ ﻗﻮ ﹰﻻ ﻗﺪﳝﺎﹰ‪ ،‬ﻭﺭﺟﻊ ﻋﻨﻪ ﺃﺧﲑﺍﹰ‪ ،‬ﻛﻤﺎ ﺳﻠﻚ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﺪ‪‬‬ ‫ﲔ ﺑِﻨﺴﺎﺋﻬﻢ ﰲ ِﻇ ﱢﻞ ﺍﻷﺭ‪‬ﺍ ِﻙ‪.‬‬ ‫ﺝ ﻣ‪‬ﻌ ِﺮ ِﺳ ‪‬‬ ‫ﺍﻟﻨﻬﻰ ﺭﺃﻳﹰﺎ ﺭﺁﻩ ﻣﻦ ﻋﻨﺪﻩ ﻟﻜﺮﺍﻫﺘﻪ ﺃﻥ ‪‬ﻳ ﹶﻈﻞﱠ ﺍﳊﺎ ‪‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻋﻦ ﲪﺎﺩ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ‪ ،‬ﻋﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺑﻴﻨﻤﺎ‬ ‫ﺡ‬ ‫ﺃﻧﺎ ﻭﺍﻗﻒ ﻣﻊ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻌﺮﻓﺔ ﻋﺸﻴ ﹶﺔ ﻋﺮﻓﺔ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺑﺮﺟﻞ ﻣ‪ ‬ﺮ ‪‬ﺟ ٍﻞ ﺷﻌﺮ‪‬ﻩ‪ ،‬ﻳﻔﻮ ‪‬‬ ‫ﻣﻨﻪ ﺭﻳ ‪‬ﺢ ﺍﻟﻄﱢﻴﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﺃﳏ ِﺮ ‪‬ﻡ ﺃﻧﺖ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﻣﺎ ﻫﻴﺌﺘﻚ ‪‬ﻴﺌﺔ ﳏﺮﻡ‪،‬‬ ‫ﺖ ﻣﺘﻤﺘ‪‬ﻌﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﻰ ﺃﻫﻠﻰ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺇﳕﺎ ﺍﶈ ِﺮﻡ‪ ‬ﺍﻷ ‪‬ﺷ ‪‬ﻌﺚﹸ ﺍ َﻷ ﹾﻏ‪‬ﺒﺮ‪ ‬ﺍﻷ ‪‬ﺩﹶﻓﺮ‪ .‬ﻗﺎﻝ‪ :‬ﺇﱏ ﹶﻗﺪِﻣ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٨٧ ،٤٨٦/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٦)(١٢١١‬‬


‫‪١٣٨‬‬ ‫ﺖﰲ‬ ‫ﺼ ‪‬‬ ‫ﺖ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ ﻋﻨﺪ ﺫﻟﻚ‪ :‬ﻻ ﺗﺘﻤ‪‬ﺘﻌ‪‬ﻮﺍ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺈﱏ ﻟﻮ ‪‬ﺭﺧ‪ ‬‬ ‫ﺃﺣﺮﻣ ‪‬‬ ‫ﺍﳌﹸﺘﻌﺔ ﳍﻢ‪ ،‬ﻟﻌ ‪‬ﺮﺳ‪‬ﻮﺍ ِﺑ ِﻬ ‪‬ﻦ ﰲ ﺍﻷﺭﺍﻙ‪ ،‬ﰒ ﺭﺍﺣﻮﺍ ِﺑ ِﻬ ‪‬ﻦ ﺣ‪‬ﺠ‪‬ﺎﺟﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻳﺒﲔ‪ ،‬ﺃﻥ ﻫﺬﺍ ﻣﻦ ﻋﻤﺮ‬ ‫ﺭﺃﻯ ﺭﺁﻩ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻓﻜﺎﻥ ﻣﺎﺫﺍ؟ ﻭﺣﺒﺬﺍ ﺫﻟﻚ؟ ﻭﻗﺪ ﻃﺎﻑ ﺍﻟﻨﱮ ج ﻋﻠﻰ ﻧﺴﺎﺋﻪ‪ ،‬ﰒ ﺃﺻﺒﺢ‬ ‫ﳏﺮِﻣﺎﹰ‪ ،‬ﻭﻻ ﺧﻼﻑ ﺃﻥ ﺍﻟﻮﻁﺀ ﻣﺒﺎﺡ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ﺑﻄﺮﻓﺔ ﻋﲔ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﺪ ﺳﻠﻚ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﺍﻟﻔﺴﺦ ﻃﺮﻳﻘﺘﲔ ﺃﺧﺮﻳﲔ‪ ،‬ﻧﺬﻛﺮﻫ‪‬ﻤﺎ ﻭﻧﺒ‪‬ﻴ ‪‬ﻦ ﻓﺴﺎﺩﳘﺎ‪..‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎ‪‬ﺑﺔﹸ ﻭ ‪‬ﻣ ‪‬ﻦ ﺑﻌﺪﻫﻢ ﰲ ﺟﻮﺍﺯ ﺍﻟﻔﺴﺦ‪،‬‬ ‫ﻁ ﻳﻘﺘﻀﻰ ﺍﳌﻨ ‪‬ﻊ ﻣﻨﻪ ﺻِﻴﺎﻧ ﹰﺔ ﻟﻠﻌﺒﺎﺩﺓ ﻋﻤﺎ ﻻ ﳚﻮ ‪‬ﺯ ﻓﻴﻬﺎ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ‬ ‫ﻓﺎﻻﺣﺘﻴﺎ ﹸ‬ ‫ﺃﻛﺜﺮﻫﻢ‪.‬‬ ‫)‪(١‬‬ ‫ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮﻫﻢ ﺑﺎﻟﻔﺴﺦ ﻟِﻴﺒﻴ‪‬ﻦ ﳍﻢ ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﺃﺷﻬﺮ‬ ‫ﺍﳊﺞ‪ ،‬ﻷﻥ ﺃ ‪‬ﻫ ﹶﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﻮﻥ‪ :‬ﺇﺫﺍ ‪‬ﺑ ‪‬ﺮﹶﺃ‬ ‫ﱮج‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ِﻟ ‪‬ﻤ ِﻦ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﻤﺮ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨ ‪‬‬ ‫ﺻ ﹶﻔﺮ‪ ،‬ﻓﻘﺪ ﺣﻠﱠ ِ‬ ‫ﺴﹶﻠ ‪‬ﺦ ‪‬‬ ‫ﺍﻟ ‪‬ﺪ‪‬ﺑﺮ‪ ،‬ﻭ ‪‬ﻋﻔﹶﺎ ﺍ َﻷﹶﺛﺮ‪ ،‬ﻭﺍ‪‬ﻧ ‪‬‬ ‫ﺑﺎﻟﻔﺴﺦ‪ ،‬ﻟﻴﺒﲔ ﳍﻢ ﺟﻮﺍ ‪‬ﺯ ﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﻄﺮﻳﻘﺘﺎﻥ ﺑﺎﻃﻠﺘﺎﻥ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﻭﱃ‪ :‬ﻓﻸﻥ ﺍﻻﺣﺘﻴﺎ ﹶ‬ ‫ﻁ‬ ‫ﻁ ﺇﳕﺎ ﻳﺸﺮﻉ‪ ،‬ﺇﺫﺍ ﱂ ﺗﺘﺒﲔ ﺍﻟﺴ‪‬ـ‪‬ﻨﺔﹸ‪ ،‬ﻓﺈﺫﺍ ﺗﺒﻴ‪‬ﻨﺖ ﻓﺎﻻﺣﺘﻴﺎ ﹸ‬ ‫ﻫﻮ ﺍﺗ‪‬ﺒﺎﻋ‪‬ﻬﺎ ﻭﺗﺮ ‪‬ﻙ ﻣﺎ ﺧﺎﻟﻔﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺗﺮﻛﹸﻬﺎ ﻷﺟﻞ ﺍﻻﺧﺘﻼﻑ ﺍﺣﺘﻴﺎﻃﺎﹰ‪ ،‬ﻓﺘﺮ ‪‬ﻙ ﻣﺎ‬ ‫ﻁ ﻧﻮﻋﺎﻥ‪:‬‬ ‫ﻁ ﻭﺃﺣﻮﻁﹸ‪ ،‬ﻓﺎﻻﺣﺘﻴﺎ ﹸ‬ ‫ﺧﺎﻟﻔﻬﺎ ﻭﺍﺗ‪‬ﺒﺎﻋ‪‬ﻬﺎ‪ ،‬ﺃﺣﻮ ﹸ‬ ‫ﻁ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺧِﻼﻑ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻭﻻ‬ ‫ﻁ ﻟﻠﺨﺮﻭﺝ ﻣِﻦ ﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﺣﺘﻴﺎ ﹲ‬ ‫ﺍﺣﺘﻴﺎ ﹲ‬ ‫ﳜﻔﻰ ﺭ‪‬ﺟﺤﺎ ﹸﻥ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ‪ ..‬ﻓﺈﻥ ﺍﻻﺣﺘﻴﺎﻁ ﳑﺘﻨ ‪‬ﻊ ﻫﻨﺎ‪ ،‬ﻓﺈ ﱠﻥ ﻟﻠﻨﺎﺱ ﰲ ﺍﻟﻔﺴﺦ ﺛﻼﺛ ﹶﺔ ﺃﻗﻮﺍﻝ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﳏﺮ‪‬ﻡ‪.‬‬ ‫ﳋﻠﹶﻒ‪.‬‬ ‫ﺴﻠﹶﻒ ﻭﺍ ﹶ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟ ‪‬‬ ‫ﺤﺐ‪ ،‬ﻓﻠﻴﺲ ﺍﻻﺣﺘﻴﺎﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﻣ‪‬ﻦ ﺣﺮ‪‬ﻣﻪ ﺃﻭﱃ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻣﺴﺘ ‪‬‬ ‫ﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﻑ‪،‬‬ ‫ﺑﺎﻻﺣﺘﻴﺎﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﻣ‪‬ﻦ ﺃﻭﺟﺒﻪ‪ ،‬ﻭﺇﺫﺍ ﺗﻌﺬﱠﺭ ﺍﻻﺣﺘﻴﺎ ﹸ‬ ‫ﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪.‬‬ ‫ﺗﻌﻴ‪‬ﻦ ﺍﻻﺣﺘﻴﺎ ﹸ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٨/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٤٠‬‬


‫‪١٣٩‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﺄﻇﻬ ‪‬ﺮ ﺑ‪‬ﻄﻼﻧﹰﺎ ﻣﻦ ﻭﺟﻮﻩ ﻋﺪﻳﺪﺓ‪.‬‬ ‫ﱮ ج ﺍﻋﺘﻤﺮ ﻗﺒﻞ ﺫﻟﻚ ﻋ‪ ‬ﻤ ‪‬ﺮﻩ‪ ‬ﺍﻟﺜﻼﺙ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﰲ ﺫﻯ ﺍﻟ ِﻘ ‪‬ﻌﺪ‪‬ﺓ‪،‬‬ ‫ﺃﺣﺪ‪‬ﻫﺎ‪ :‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﻂ ﺃﺷﻬ ِﺮ ﺍﳊﺞ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻈﻦ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﻌﻠﻤﻮﺍ ﺟﻮﺍ ‪‬ﺯ‬ ‫ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻭﺳ ﹸ‬ ‫ﺍﻻﻋﺘﻤﺎﺭ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﺇﻻ ﺑﻌﺪ ﺃﻣﺮﻫﻢ ﺑﻔﺴﺦ ﺍﳊﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﻓﻌﻠﻪ ﻟﺬﻟﻚ‬ ‫ﺙ ﻣﺮﺍﺕ؟‬ ‫ﺛﻼ ﹶ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﳍﻢ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ‪ ) :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﺃ ﹾﻥ ﻳ‪ِ ‬ﻬﻞﱠ‬ ‫ﺠ ٍﺔ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﻌﻞﹾ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ِﻬﻞﱢ ‪‬ﲝ ‪‬ﺞ ﻭﻋ‪ ‬ﻤ ‪‬ﺮ ٍﺓ‬ ‫ﺤ‪‬‬ ‫ِﺑﻌ‪ ‬ﻤ ‪‬ﺮ ٍﺓ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﻌﻞﹸ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ‪ِ ‬ﻬﻞﱠ ِﺑ ‪‬‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﻌ ﹾﻞ()‪ (١‬ﻓﺒﻴ‪‬ﻦ ﳍﻢ ﺟﻮﺍ ‪‬ﺯ ﺍﻻﻋﺘﻤﺎﺭ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ‪ ،‬ﻭﻋﺎﻣ ﹸﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻌﻪ‪،‬‬ ‫ﻓﻜﻴﻒ ﱂ ﻳﻌﻠﻤﻮﺍ ﺟﻮﺍﺯﻫﺎ ﺇﻻ ﺑﺎﻟﻔﺴﺦ؟ ﻭﻟﻌﻤ ‪‬ﺮ ﺍﻟﻠﱠﻪ ﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺟﻮﺍﺯ‪‬ﻫﺎ ﺑﺬﻟﻚ‪،‬‬ ‫ﻓﻬﻢ ﺃﺟﺪ ‪‬ﺭ ﺃﻥ ﻻ ﻳﻌﻠﻤﻮﺍ ﺟﻮﺍﺯ‪‬ﻫﺎ ﺑﺎﻟﻔﺴﺦ‪.‬‬ ‫ﻯ ﺃﻥ ﻳﺒﻘﻰ ﻋﻠﻰ‬ ‫ﻯ ﺃﻥ ﻳﺘﺤﻠﱠﻞ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ﻣ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺃ ‪‬ﻣ ‪‬ﺮ ﻣ‪‬ﻦ ﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‬ ‫ﺤﻠﱠﻪ‪ ،‬ﻓﻔﺮﻕ ﺑﲔ ﳏﺮِﻡ ﻭﳏﺮِﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺳﻮ ‪‬‬ ‫ﻯ ‪‬ﻣ ِ‬ ‫ﺇﺣﺮﺍﻣﻪ ﺣﱴ ﻳﺒﻠﻎ ﺍﳍﺪ ‪‬‬ ‫ﻫﻮ ﺍﳌﺎﻧ ‪‬ﻊ ﻣﻦ ﺍﻟﺘﺤﻠﻞ‪ ،‬ﻻ ﳎﺮ ‪‬ﺩ ﺍﻹﺣﺮﺍﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟ ِﻌﻠﱠﺔ ﺍﻟﱴ ﺫﻛﺮﻭﻫﺎ ﻻ ﲣﺘﺺ ﲟﺤﺮِﻡ ﺩﻭﻡ‬ ‫ﱯ ج ﺟﻌﻞ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﳊِﻞ ﻭﻋﺪﻣﻪ ﻟﻠ ‪‬ﻬﺪ‪‬ﻯ ﻭﺟﻮﺩﹰﺍ ﻭﻋﺪﻣﹰﺎ ﻻ ﻟﻐﲑﻩ‪.‬‬ ‫ﳏﺮﻡ‪ ،‬ﻓﺎﻟﻨ ‪‬‬ ‫ﻼ ﻋﻠﻰ ﺃﻥ‬ ‫ﱮ ج ﻗﺼ‪‬ﺪ ﳐﺎﻟﻔﹶﺔ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻛﺎﻥ ﻫﺬﺍ ﺩﻟﻴ ﹰ‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫ﺍﻟﻔﺴ ‪‬ﺦ ﺃﻓﻀ ﹸﻞ ﳍﺬﻩ ﺍﻟ ِﻌﻠﱠﺔ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺑﺬﻟﻚ ﳌﺨﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻛﺎﻥ ﻳﻜﻮ ﹸﻥ‬ ‫ﻼ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺴﺦ ﻳﺒﻘﻰ ﻣﺸﺮﻭﻋﹰﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺇﻣﺎ ﻭﺟﻮﺑﹰﺎ ﻭﺇﻣﺎ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ‪ ،‬ﻓﺈﻥ ﻣﺎ‬ ‫ﺩﻟﻴ ﹰ‬ ‫ﻓﻌﻠﻪ ﺍﻟﻨﱮ ج ﻭﺷﺮﻋﻪ ﻷُﻣﺘﻪ ﰲ ﺍﳌﻨﺎﺳﻚ ﳐﺎﻟﻔ ﹰﺔ ﹶﳍﺪ‪‬ﻯ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻫﻮ ﻣﺸﺮﻭﻉ ﺇﱃ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺇﻣﺎ ﻭﺟﻮﺑﹰﺎ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ‪ ،‬ﻓﺈﻥ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ‪‬ﻳﻔِﻴﻀ‪‬ﻮﻥ ﻣﻦ ﻋﺮﻓ ﹶﺔ ﻗﺒﻞ ﻏﺮﻭﺏ‬ ‫ﻕ‬ ‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳ‪‬ﻔﻴﻀﻮﻥ ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﺣﱴ ‪‬ﺗ ﹾﻄﻠﹸﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺃ ‪‬ﺷ ِﺮ ‪‬‬ ‫ﺾ‬ ‫ﺸ ِﺮﻛِﲔ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻧ ِﻔ ‪‬‬ ‫ﻯ ﺍﳌﹸ ‪‬‬ ‫ﻒ ‪‬ﻫ ‪‬ﺪﻳ‪‬ﻨﺎ ﻫ ‪‬ﺪ ‪‬‬ ‫ﱮ ج‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺧ‪‬ﺎﹶﻟ ‪‬‬ ‫ﹶﺛِﺒﲑ‪ ‬ﹶﻛ‪‬ﻴﻤ‪‬ﺎ ﻧ‪ِ ‬ﻐ ‪‬ﲑ)‪ ،(٢‬ﻓﺨﺎﻟﻔﻬﻢ ﺍﻟﻨ ‪‬‬ ‫ﺲ(‪.‬‬ ‫ﺖ ﺍﻟﺸ‪ ‬ﻤ ‪‬‬ ‫ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ﹶﻏ ‪‬ﺮ‪‬ﺑ ِ‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢٤/٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٩٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٢٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،(٢٦٥/٥‬‬ ‫ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٦٠ ،٥٩/٢‬ﻭﺃﲪﺪ )‪.(٥٤ ،٥٠ ،٤٢ ،٣٩/١‬‬


‫‪١٤٠‬‬ ‫ﺐ ﻳ‪‬ﺠﱪ‪‬ﻩ ﺩﻡ‪ ،‬ﻛﻘﻮﻝ ﺃﲪﺪ‪،‬‬ ‫ﻭﻫﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﺇﻣﺎ ﺭﻛﻦ‪ ،‬ﻛﻘﻮﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺇﻣﺎ ﻭﺍﺟ ‪‬‬ ‫ﻭﺃﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﺇﻣﺎ ﺳ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻛﺎﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻟﻪ‪.‬‬ ‫ﺶ‬ ‫ﻭﺍﻹﻓﺎﺿﺔ ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺳ‪‬ـﻨ‪‬ﺔ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺮﻳ ‪‬‬ ‫ﺽ‬ ‫ﻒ ﺑﻌﺮﻓﺔ‪ ،‬ﺑﻞ ﺗﻔﻴﺾ ﻣﻦ ‪‬ﺟﻤ‪‬ﻊ‪ ،‬ﻓﺨﺎﻟﻔﻬﻢ ﺍﻟﻨﱮ ج‪ ،‬ﻭﻭﻗﻒ ﺑﻌﺮﻓﺎﺕٍ‪ ،‬ﻭﺃﻓﺎ ‪‬‬ ‫ﻛﺎﻧﺖ ﻻ ﺗ‪‬ﻘ ‪‬‬ ‫ﺱ﴾ ]ﺍﻟﺒﻘﺮﺓ‪،[١٩٩ :‬‬ ‫ﺽ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻣﻨﻬﺎ‪ ،‬ﻭﰱ ﺫﻟﻚ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹸﺛﻢ‪ ‬ﹶﺃﻓِﻴﻀ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴﺚﹸ ﹶﺃﻓﹶﺎ ‪‬‬ ‫ﻭﻫﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻦ ﺃﺭﻛﺎ ِﻥ ﺍﳊ ‪‬ﺞ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺎﻷﻣ‪‬ﻮﺭ ﺍﻟﱴ ‪‬ﻧﺨ‪‬ﺎِﻟﻒ‪ ‬ﻓﻴﻬﺎ ﺍﳌﺸﺮﻛﲔ‬ ‫ﺐ ﺃﻭ ﺍﳌﺴﺘﺤﺐ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣ‪‬ﺤﺮ‪‬ﻡ؟ ﻭﻛﻴﻒ ﻳ‪‬ﻘﺎﻝ‪:‬‬ ‫ﻫﻰ ﺍﻟﻮﺍﺟ ‪‬‬ ‫ﻚ ﻳ‪‬ﺨﺎِﻟﻒ‪ ‬ﻧﺴ‪‬ﻚ َ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻣﻊ ﻛﻮﻥ ﺍﻟﺬﻯ ‪‬ﺎﻫﻢ ﻋﻨﻪ‪،‬‬ ‫ﱮ ج ﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ِﺑﻨ‪‬ﺴ‪ٍ ‬‬ ‫ﺇﻥ ﺍﻟﻨ ‪‬‬ ‫ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﺍﻟﺬﻯ ﺃﻣﺮﻫﻢ ﺑﻪ؟ ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﻣ ‪‬ﻦ ﺣ ‪‬ﺞ ﻛﻤﺎ ﺣﺞ ﺍﳌﺸﺮﻛﻮﻥ ﻓﻠﻢ ﻳﺘﻤﺘﻊ‪ ،‬ﻓﺤﺠ‪‬ﻪ‬ ‫ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﺣ ‪‬ﺞ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭ‪‬ﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﺑﺄﻣ ِﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪.‬‬ ‫ﳊ ‪‬ﺞ‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫ﺇﱃ ‪‬ﻳﻮ‪‬ﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ(‪ .‬ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻋ ‪‬ﻤ ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻫ ِﺬ ِﻩ ِﻟﻌ‪‬ﺎ ِﻣﻨ‪‬ﺎ َ‪‬ﻫﺬﹶﺍ‪ ،‬ﺃﻡ ﻟِﻸ‪‬ﺑﺪِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﻻ‪ ،‬ﺑ ﹾﻞ ﻷَﺑ ِﺪ‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ‪‬ﻳﻮ‪‬ﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ()‪.(١‬‬ ‫ﺍ َﻷ‪‬ﺑﺪِ‪ ،‬ﺩ ‪‬ﺧﻠﹶﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫ﻭﻛﺎﻥ ﺳﺆﺍﳍﻢ ﻋﻦ ‪‬ﻋﻤ‪‬ﺮﺓ ﺍﻟﻔﺴﺦ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺻﺮﳛﹰﺎ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﻟﻄﻮﻳﻞ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺃﻣﺮِﻯ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮﺕ‪ ،‬ﹶﻟ ‪‬ﻢ‬ ‫ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺁﺧ ‪‬ﺮ ﻃﻮﺍﻓﻪ ‪‬ﻋﻠﹶﻰ ﺍﳌﺮ ‪‬ﻭﺓِ‪ ،‬ﻗﺎﻝ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﺠ ‪‬ﻌﻠﹾﻬﺎ‬ ‫ﺤﻞﱠ‪ ،‬ﻭﹾﻟ‪‬ﻴ ‪‬‬ ‫ﺲ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻫﺪ‪‬ﻯ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ِ‬ ‫ﺠ ‪‬ﻌ ﹾﻠﺘ‪‬ﻬﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺓﹰ‪ ،‬ﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻣ‪‬ﻨﻜﹸﻢ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﹶﺃﺳ‪‬ﻖ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﻚ‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ(‪ ،‬ﻓﻘﺎ ‪‬ﻡ ﺳ‪‬ﺮﺍﻗﺔ ﺑ ‪‬ﻦ ﻣﺎﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻟﻌﺎﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﺃﻡ ﻟﻸﺑﺪ؟ ﻓﺸ‪‬ﺒ ‪‬‬ ‫ﳊ ‪‬ﺞ ‪‬ﻣﺮ‪‬ﺗﻴ‪‬ﻦ‪ ،‬ﻻ‬ ‫ﺖ ﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺓ ﰲ ﺍ ﹶ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺻﺎِﺑﻌ‪‬ﻪ ﻭﺍ ِﺣ ‪‬ﺪ ﹰﺓ ﰲ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫‪‬ﺑ ﹾﻞ َﻷ‪‬ﺑ ِﺪ ﺍ َﻷﺑ‪‬ﺪ()‪.(٢‬‬ ‫ﺖ ﻣِﻦ ﺫﻯ ﺍﳊِﺠﺔ‪ ،‬ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﳓﻞﱠ‪،‬‬ ‫ﻀ ‪‬‬ ‫ﻭﰱ ﻟﻔﻆ‪ :‬ﹶﻗ ِﺪ ‪‬ﻡ ﺭﺳﻮ ﹸﻝ ج ﺻﺒﺢ ﺭﺍﺑِﻌ ٍﺔ ‪‬ﻣ ‪‬‬ ‫ﻀ ‪‬ﻰ ﺇﱃ ِﻧﺴ‪‬ﺎﺋِﻨﺎ‪ ،‬ﹶﻓ‪‬ﻨﺄﹾﺗ ‪‬ﻰ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ‬ ‫ﺲ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﺃ ﹾﻥ ﻧ‪ ‬ﹾﻔ ِ‬ ‫ﻓﻘﻠﻨﺎ‪ :‬ﳌﺎ ﱂ ﻳﻜﻦ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻋﺮﻓ ﹶﺔ ﺇﻻ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫ﺚ‪ .‬ﻭﻓﻴﻪ‪ :‬ﻓﻘﺎﻝ ﺳ‪‬ﺮﺍﻗﺔ ﺑ ‪‬ﻦ ﻣﺎﻟﻚ‪ :‬ﻟِﻌﺎﻣﻨﺎ ﻫﺬﺍ ﺃﻡ‬ ‫‪‬ﺗ ﹾﻘﻄﹸﺮ‪ ‬ﻣﺬﹶﺍ ِﻛ ‪‬ﲑﻧ‪‬ﺎ ﺍ ﹶﳌِﻨ ‪‬ﻰ‪ ..‬ﻓﺬﻛﺮ ﺍﳊﺪﻳ ﹶ‬ ‫ﻟﻸﺑﺪ؟ ﻓﻘﺎﻝ‪) :‬ﻷﺑﺪ(‪.‬‬ ‫ﺻ ﹰﺔ ‪‬ﻫ ِﺬ ِﻩ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬ ‫ﱮ ج‪ :‬ﺃﹶﻟ ﹸﻜ ‪‬ﻢ ﺧ‪‬ﺎ ‪‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻨﻪ‪ :‬ﺃﻥ ﺳ‪‬ﺮﺍﻗﺔ ﻗﺎﻝ ﻟﻠﻨ ‪‬‬ ‫)‪ (١‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٦‬‬


‫‪١٤١‬‬ ‫ﻸ‪‬ﺑ ِﺪ()‪ (١‬ﻓﺒﻴ‪‬ﻦ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻥ ﺗﻠﻚ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺍﻟﱴ ﻓﺴﺦ ﻣ‪‬ﻦ ﻓﺴﺦ‬ ‫ﺍﻟﻠﱠﻪ؟ ﻗﹶﺎ ﹶﻝ‪) :‬ﺑﻞ ِﻟ َ‬ ‫ﻣﻨﻬﻢ ﺣﺠ‪‬ﻪ ﺇﻟﻴﻬﺎ ﻟِﻸﺑﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺩﺧﻠﺖ ﰲ ﺍﳊ ‪‬ﺞ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻫﺬﺍ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺃﻥ‬ ‫ﺾ ﺍﳊﺞ‪.‬‬ ‫ﻋﻤﺮﺓ ﺍﻟﺘﻤﺘﻊ ﺑﻌ ‪‬‬ ‫ﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻟﻪ‪) :‬ﺑ ﹾﻞ ﻷ‪‬ﺑ ِﺪ ﺍ َﻷ‪‬ﺑ ِﺪ( ﺑﺎﻋﺘﺮﺍﺿﲔ‪،‬‬ ‫ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﺑﻌ ‪‬‬ ‫ﺺ ﺑﺬﻟﻚ ﺍﻟﻌﺎﻡ‪ ،‬ﺑﻞ ﻳ‪‬ﺴ ِﻘﻄﹸﻪ ﺇﱃ ﺍﻷﺑﺪ‪،‬‬ ‫ﻁ ﺍﻟﻔﺮﺽ ‪‬ﺎ ﻻ ﳜﺘ ‪‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳌﺮﺍﺩ‪ ،‬ﺃﻥ ﺳﻘﻮ ﹶ‬ ‫ﺽ ﺑﺎﻃﻞ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺫﻟﻚ ﱂ ‪‬ﻳ ﹸﻘ ﹾﻞ‪ :‬ﻟﻸﺑﺪ‪ ،‬ﻓﺈﻥ ﺍﻷﺑﺪ ﻻ ﻳﻜﻮﻥ ﰲ ﺣﻖ‬ ‫ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ‪‬‬ ‫ﳊ ‪‬ﺞ ﺇﻟﹶﻰ‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫ﻃﺎﺋﻔﺔ ﻣﻌﻴ‪‬ﻨﺔ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻳﻜﻮﻥ ﳉﻤﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻷﻧﻪ ﻗﺎﻝ‪ ) :‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫‪‬ﻳﻮ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ(‪ ،‬ﻭﻷ‪‬ﻢ ﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ ﺍﻟﺴﺆﺍ ﹶﻝ ﻋﻦ ﺗﻜﺮﺍﺭ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﳌﺎ ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ‬ ‫ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﻟﺴﺆﺍ ﹸﻝ ﻋﻦ ﺍﳊﺞ‪ ،‬ﻭﻷ‪‬ﻢ ﻗﺎﻟﻮﺍ ﻟﻪ‪) :‬ﻋ‪‬ﻤﺮﺗﻨﺎ ﻫﺬﻩ ﻟِﻌﺎ ِﻣﻨ‪‬ﺎ ‪‬ﻫﺬﹶﺍ‪ ،‬ﺃﻡ‬ ‫ﻸ‪‬ﺑ ِﺪ(؟ ﻭﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺗﻜﺮﺍﺭ ﻭﺟﻮ‪‬ﺎ ﹸﻛ ﱠﻞ ﻋﺎﻡ‪ ،‬ﻟﻘﺎﻟﹸﻮﺍ ﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻟﻪ ﰲ ﺍﳊﺞ‪ :‬ﺃﻛ ﱠﻞ ﻋﺎﻡ‬ ‫ِﻟ َ‬ ‫ﺖ‪:‬‬ ‫ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻭﻷﺟﺎ‪‬ﻢ ﲟﺎ ﺃﺟﺎ‪‬ﻢ ﺑﻪ ﰲ ﺍﳊ ‪‬ﺞ ﺑﻘﻮﻟﻪ‪ ) :‬ﹶﺫﺭ‪‬ﻭﱏ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ﹾﻛﺘ‪‬ﻜﹸﻢ‪ ،‬ﹶﻟ ‪‬ﻮ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ(‪ .‬ﻭﻷ‪‬ﻢ ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻫﺬﻩ ﻟﻜﻢ ﺧﺎﺻﺔ‪ .‬ﻓﻘﺎﻝ‪) :‬ﺑ ﹾﻞ َﻷ‪‬ﺑ ِﺪ ﺍﻷﺑ‪‬ﺪ(‪ .‬ﻓﻬﺬﺍ‬ ‫‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹶﻟ ‪‬ﻮ ‪‬ﺟ‪‬ﺒ ‪‬‬ ‫ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ‪ ،‬ﺻﺮﳛﺎﻥ ﰲ ﻋﺪﻡ ﺍﻻﺧﺘﺼﺎﺹ‪.‬‬ ‫ﺽ‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳ‪‬ﺮﻳﺪ ﺑﻪ ﺟﻮﺍ ‪‬ﺯ ﺍﻻﻋﺘﻤﺎﺭ ﰲ ﺃﺷﻬ ِﺮ ﺍﳊﺞ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍ ‪‬‬ ‫ﱮ ج ﻓﻴﻪ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﺍﻟﱴ ﻫﻰ ﻓﹶﺴ ‪‬ﺦ ﺍﳊﺞ‪ ،‬ﻻ‬ ‫ﺃﺑﻄ ﹸﻞ ﻣِﻦ ﺍﻟﺬﻯ ﻗﺒﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺎﺋ ﹶﻞ ﺇﳕﺎ ﺳﺄﻝ ﺍﻟﻨ ‪‬‬ ‫ﻯ ﻣﻌﻪ ﺑﻔﺴﺦ‬ ‫ﺐ ﺃﻣﺮﻩ ﻣ‪‬ﻦ ﻻ ‪‬ﻫ ‪‬ﺪ ‪‬‬ ‫ﻋﻦ ﺟﻮﺍﺯ ﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﺃﺷﻬ ِﺮ ﺍﳊﺞ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﺳﺄﻟﻪ ‪‬ﻋ ِﻘ ‪‬‬ ‫ﺍﳊﺞ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺳﺮﺍﻗ ﹸﺔ ﺣﻴﻨﺌﺬ‪ :‬ﻫﺬﺍ ﻟِﻌﺎ ِﻣﻨ‪‬ﺎ‪ ،‬ﺃﻡ ﻟﻸﺑﺪ؟ ﻓﺄﺟﺎﺑﻪ ج ﻋﻦ ﻧﻔﺲ ﻣﺎ ﺳﺄﻟﻪ ﻋﻨﻪ‪ ،‬ﻻ‬ ‫ﳊ ‪‬ﺞ ﺇﱃ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ(‪ ،‬ﻋﻘﺐ ﺃﻣﺮﻩ ﻣ‪‬ﻦ‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍ ﹶ‬ ‫ﻋﻤ‪‬ﺎ ﱂ ﻳﺴﺄﻟﻪ ﻋﻨﻪ‪ .‬ﻭﰱ ﻗﻮﻟﻪ‪ ) :‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫ﻻ ‪‬ﻫﺪ‪‬ﻯ ﻣﻌﻪ ﺑﺎﻹﺣﻼﻝ‪ ،‬ﺑﻴﺎ ﹲﻥ ﺟﻠ ‪‬ﻰ ﺃﻥ ﺫﻟﻚ ﻣﺴﺘﻤِﺮ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ‪ ،‬ﻓﺒﻄﻞ ﺩﻋﻮﻯ‬ ‫ﺍﳋﹸﺼﻮﺹ‪ ..‬ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟ ِﻌﻠﱠﺔ ﺍﻟﱴ ﺫﻛﺮﲤﻮﻫﺎ‪ ،‬ﻟﻴﺴﺖ ﰲ ﺍﳊﺪﻳﺚِ‪ ،‬ﻭﻻ ﻓﻴﻪ ﺇﺷﺎﺭ ﹲﺓ ﺇﻟﻴﻬﺎ‪،‬‬ ‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﺎﻃﻠﺔﹰ‪ ،‬ﺑﻄﻞ ﺍﻋﺘﺮﺍﺿ‪‬ﻜﻢ ‪‬ﺎ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔﹰ‪ ،‬ﻓﺈ‪‬ﺎ ﻻ ﺗﻠﺰﻡ ﺍﻻﺧﺘﺼﺎﺹ‬ ‫ﺤ ‪‬‬ ‫ﺑﺎﻟﺼﺤﺎﺑﺔ ﺑﻮﺟﻪ ﻣِﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﺑﻞ ﺇﻥ ﺻ ‪‬‬ ‫ﺖ ﺍﻗﺘﻀﺖ ﺩﻭﺍ ‪‬ﻡ ﻣﻌﻠﻮﳍﺎ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ‪ ،‬ﻛﻤﺎ ﺃﻥ‬ ‫ﲔ ﻗ ‪‬ﻮﺗ‪‬ﻪ ﻭﻗ ‪‬ﻮ ﹶﺓ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮﺕ ﻣﺸﺮﻭﻋﻴﺘ‪‬ﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻯ ﺍﳌﺸﺮﻛ ‪‬‬ ‫ﻉ ِﻟﻴ‪ِ ‬ﺮ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﻣ ﹶﻞ ﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﺝ ﺑﺘﻠﻚ ﺍﻟ ِﻌﻠﱠﺔ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺹ ‪‬ﻢ ﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ‪.‬‬ ‫ﻓﺒﻄﻞ ﺍﻻﺣﺘﺠﺎ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(١٨٧/١٣) ،(٤٨٥/٣‬‬


‫‪١٤٢‬‬ ‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃ ﱠﻥ ﺍﻟﺼﺤﺎ‪‬ﺑ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺎﻟﻌﻠﻢ ﲜﻮﺍﺯ ﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﺃﺷﻬﺮ‬ ‫ﺍﳊ ‪‬ﺞ ﻋﻠﻰ ﻓﻌﻠﻬﻢ ﳍﺎ ﻣﻌﻪ ﺛﻼﺛ ﹶﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﻭﻻ ﺑﺈﺫﻧﻪ ﳍﻢ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ ﺣﱴ ﺃﻣﺮﻫﻢ ﺑﻔﺴﺦ‬ ‫ﺴ ‪‬ﺦ ﺍﳊ ‪‬ﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ‪،‬‬ ‫ﺍﳊ ‪‬ﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺑﻌﺪﻫﻢ ﺃﺣﺮﻯ ﺃﻥ ﻻ ‪‬ﻳ ﹾﻜﺘ‪‬ﻔ ‪‬ﻰ ﺑﺬﻟﻚ ﺣﱴ ‪‬ﻳ ﹾﻔ ‪‬‬ ‫ﺍﺗ‪‬ﺒﺎﻋﹰﺎ ﻷﻣﺮ ﺍﻟﻨﱮ ج‪ ،‬ﻭﺍﻗﺘﺪﺍ ًﺀ ﺑﺄﺻﺤﺎﺑﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻧ‪‬ﺎ ﳓﻦ ﻧﻜﺘﻔﻰ ﻣﻦ ﺫﻟﻚ‬ ‫ﺑﺪﻭﻥ ﻣﺎ ﺍﻛﺘﻔﻰ ﺑﻪ ﺍﻟﺼﺤﺎﺑ‪‬ﺔ‪ ،‬ﻭﻻ ﳓﺘﺎﺝ ﰲ ﺍﳉﻮﺍﺯ ﺇﱃ ﻣﺎ ﺍﺣﺘﺎﺟﻮﺍ ﻫﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺟﻬ ﹲﻞ‬ ‫ﻧﻌﻮ ﹸﺫ ﺑﺎﻟﻠﱠﻪ ﻣﻨﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﺃﻧﻪ ﻻ ‪‬ﻳ ﹶﻈﻦ‪ ‬ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺃﻥ ﻳﺄﻣﺮ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺑﺎﻟﻔﺴﺦ ﺍﻟﺬﻯ ﻫﻮ ﺣﺮﺍﻡ‪،‬‬ ‫ﻟِﻴﻌﻠﱢﻤﻬﻢ ﺑﺬﻟﻚ ﻣﺒﺎﺣﹰﺎ ﻳ‪‬ﻤﻜﻦ ﺗﻌﻠﻴﻤ‪‬ﻪ ﺑﻐﲑ ﺍﺭﺗﻜﺎﺏ ﻫﺬﺍ ﺍﶈﻈﻮﺭ‪ ،‬ﻭﺑﺄﺳﻬﻞ ﻣﻨﻪ ﺑﻴﺎﻧﺎﹰ‪،‬‬ ‫ﻭﺃﻭﺿﺢ ﺩﻻﻟﺔﹰ‪ ،‬ﻭﺃﻗﻞ ﻛﻠﻔ ﹰﺔ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﱂ ﻳﻜﻦ ﺍﻟﻔﺴﺦ ﺣﲔ ﺃﻣﺮﻫﻢ ﺑﻪ ﺣﺮﺍﻣﹰﺎ‪ .‬ﻗﻴﻞ‪ :‬ﻓﻬﻮ ﺇﺫﹰﺍ ﺇﻣﺎ ﻭﺍﺟﺐ ﺃﻭ‬ ‫ﻣﺴﺘﺤ‪‬ﺐ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻃﺎﺋﻔﺔ‪ ،‬ﻓﻤ‪‬ﻦ ﺍﻟﺬﻯ ﺣﺮ‪‬ﻣﻪ ﺑﻌﺪ ﺇﳚﺎﺑﻪ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺑﻪ‪،‬‬ ‫ﺏ ﺃﻭ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻓﻬﺬﻩ ﻣﻄﺎﻟﺒﺔ ﻻ ﳏﻴﺺ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﺃ ‪‬‬ ‫ﻯ ﻧﺺ ﺃﻭ ﺇﲨﺎﻉ ﺭﻓﻊ ﻫﺬﺍ ﺍﻟﻮﺟﻮ ‪‬‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪﻯ‪،‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺃ ‪‬ﻣﺮِﻯ ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮﺕ‪ ،‬ﹶﻟﻤ‪‬ﺎ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻧﻪ ج ﻗﺎﻝ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﺘ‪‬ﻬﺎ ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ(‪ ،‬ﺃﻓﺘﺮﻯ ﲡﺪ‪‬ﺩ ﻟﻪ ج ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﲜﻮﺍﺯ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﺣﱴ‬ ‫ﻭﹶﻟ ‪‬‬ ‫ﺗﺄﺳ‪‬ﻒ ﻋﻠﻰ ﻓﻮﺍ‪‬ﺎ؟ ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﶈﺎﻝ‪.‬‬ ‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﻔﺴﺦ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻣ‪‬ﻦ ﻛﺎﻥ ﺃﻓﺮﺩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻗﺮﻥ‪ ،‬ﻭﱂ ‪‬ﻳﺴ‪ِ ‬ﻖ ﺍ ﹶﳍﺪ‪‬ﻯ‪.‬‬ ‫ﻭﻣﻌﻠﻮﻡ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻗﺪ ﺍﻋﺘﻤﺮ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﻣﻊ ﺣﺠﺘﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺄﻣﺮﻩ ﺑﻔﺴ ِﺦ ﻗِﺮﺍﻧﻪ ﺇﱃ‬ ‫ﻋ‪‬ﻤﺮﺓ ﻟﻴﺒﻴ‪‬ﻦ ﻟﻪ ﺟﻮﺍﺯ ﺍﻟﻌ‪‬ﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ ‪‬ﺎ‪ ،‬ﻭﺿﻢ ﺇﻟﻴﻬﺎ ﺍﳊﺞ؟‬ ‫ﺍﳊﺎﺩﻯ ﻋﺸﺮ‪ :‬ﺃﻥ ﻓﺴﺦ ﺍﳊ ‪‬ﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻣﻮﺍﻓﻖ ﻟﻘﻴﺎﺱ ﺍﻷﺻﻮﻝ‪ ،‬ﻻ ﳐﺎﻟﻒ ﻟﻪ‪ .‬ﻭﻟﻮ‬ ‫ﺱ ﻳﻘﺘﻀﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﻓﺠﺎﺀ ﺍﻟﻨ ‪‬‬ ‫ﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﻨﺺ‪ ،‬ﻟﻜﺎﻥ ﺍﻟﻘﻴﺎ ‪‬‬ ‫ﺺ ﺑﻪ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻗﺎﻟﻪ‬ ‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺮﺭﻩ ﺑﺄﻥ ﺍﶈﺮِﻡ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﺃﻛﺜ ‪‬ﺮ ﳑﺎ ﻛﺎﻥ ﻟﺰﻣﻪ‪ ،‬ﺟﺎﺯ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ‪ .‬ﻓﻠﻮ‬ ‫ﺃﺣﺮﻡ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍﳊﺞ‪ ،‬ﺟﺎﺯ ﺑﻼ ﻧﺰﺍﻉ‪ ،‬ﻭﺇﺫﺍ ﺃﺣﺮﻡ ﺑﺎﳊﺞ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﱂ ﳚﺰ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﲪﺪ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ‪،‬‬ ‫ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳ‪‬ﺠﻮ‪‬ﺯ ﺫﻟﻚ‪ ،‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﰲ ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻳﻄﻮﻑ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﻳﺴﻌﻰ ﺳﻌﻴﲔ‪.‬‬ ‫ﻑ ﻃﻮﺍﻓﲔ‪ ،‬ﻭﻳﺴﻌﻰ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻗﻴﺎﺱ ﺍﻟﺮﻭﺍﻳﺔ ﺍﶈﻜ‪‬ﻴ ِﺔ ﻋﻦ ﺃﲪﺪ ﰲ ﺍﻟﻘﺎﺭﻥ‪ :‬ﺃﻧﻪ ﻳﻄﻮ ‪‬‬ ‫ﺳﻌﻴﲔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﶈ ِﺮﻡ‪ ‬ﺑﺎﳊﺞ ﱂ ﻳﻠﺘﺰﻡ ﺇﻻ ﺍﳊﺞ‪ .‬ﻓﺈﺫﺍ ﺻﺎﺭ ﻣﺘﻤﺘﻌﺎﹰ‪ ،‬ﺻﺎﺭ‬ ‫ﻣﻠﺘﺰﻣﹰﺎ ﻟﻌ‪‬ﻤﺮﺓ ﻭﺣﺞ‪ ،‬ﻓﻜﺎﻥ ﻣﺎ ﺍﻟﺘﺰﻣﻪ ﺑﺎﻟﻔﺴﺦ ﺃﻛﺜ ‪‬ﺮ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻓﺠﺎ ‪‬ﺯ ﺫﻟﻚ‪ .‬ﻭﳌﺎ ﻛﺎﻥ‬


‫‪١٤٣‬‬ ‫ﺃﻓﻀﻞﹶ‪ ،‬ﻛﺎﻥ ﻣﺴﺘﺤﺒﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺃﺷﻜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻣ‪‬ﻦ ﻇ ‪‬ﻦ ﺃﻧﻪ ﻓﺴﺦ ﺣﺠﹰﺎ ﺇﱃ ﻋ‪‬ﻤﺮﺓ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺴﺦ ﺍﳊﺞ ﺇﱃ ﻋ‪‬ﻤﺮﺓ ﻣﻔﺮﺩﺓ‪ ،‬ﱂ ﳚﺰ ﺑﻼ ﻧﺰﺍﻉ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻔﺴ ‪‬ﺦ‬ ‫ﺟﺎﺋﺰ ﳌﻦ ﻛﺎﻥ ﻣِﻦ ِﻧﻴ‪‬ﺘﻪ ﺃﻥ ﳛﺞ ﺑﻌﺪ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﺍﳌﺘﻤﺘﻊ ﻣﻦ ﺣﲔ ﳛﺮﻡ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ‬ ‫ﺖ ﺍﻟﻌ‪ ‬ﻤ ‪‬ﺮﺓﹸ ﰲ ﺍﳊ ‪‬ﺞ ﺇﱃ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ﺔ(‪ .‬ﻭﳍﺬﺍ‪ ،‬ﳚﻮﺯ ﻟﻪ ﺃﻥ‬ ‫ﺍﳊﺞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج‪ ) :‬ﺩ ‪‬ﺧﹶﻠ ِ‬ ‫ﻳﺼﻮ ‪‬ﻡ ﺍﻷﻳﺎ ‪‬ﻡ ﺍﻟﺜﻼﺛ ﹶﺔ ﻣِﻦ ﺣﲔ ﻳ‪‬ﺤ ِﺮﻡ‪ ‬ﺑﺎﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﰲ ﺍﳊﺞ‪.‬‬ ‫ﺴﻞﹸ ﺑﻌﺪﻩ‪.‬‬ ‫ﺐ ﺑﺎﻟﻮﺿﻮﺀ‪ ،‬ﰒ ﻳﻐﺘ ِ‬ ‫ﻭﺃﻣﺎ ﺇﺣﺮﺍﻣ‪‬ﻪ ﺑﺎﳊﺞ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻜﻤﺎ ﻳﺒﺪﺃ ﺍﳉﹸﻨ ‪‬‬ ‫ﱮ ج ﻳﻔﻌﻞ‪ ،‬ﺇﺫﺍ ﺍﻏﺘﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ‪ .‬ﻭﻗﺎﻝ ﻟِﻠﻨﺴﻮﺓ ﰲ ﻏﺴﻞ ﺍﺑﻨﺘﻪ‪:‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻨ ‪‬‬ ‫)‪(١‬‬ ‫)ﺍ‪‬ﺑ ‪‬ﺪﹾﺃ ﹶﻥ ِﺑ ‪‬ﻤﻴ‪‬ﺎ ِﻣِﻨﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣﻮ‪‬ﺍﺿِﻊ ﺍﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ِﻣ‪‬ﻨﻬ‪‬ﺎ( ‪ .‬ﻓﻐﺴﻞ ﻣﻮﺍﺿﻊ ﺍﻟﻮﺿﻮﺀ ﺑﻌﺾ ﺍﻟﻐﺴﻞ‪.‬‬ ‫ﻼ ﻛﺎﻥ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺑﺎﻃﻞ ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ‪ .‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻓﺴﺦ‪ ،‬ﺍﺳﺘﻔﺎﺩ ﺑﺎﻟﻔﺴﺦ ِﺣ ﹰ‬ ‫ﳑﻨﻮﻋﹰﺎ ﻣﻨﻪ ﺑﺈﺣﺮﺍﻣﻪ ﺍﻷﻭﻝ‪ ،‬ﻓﻬﻮ ﺩﻭﻥ ﻣﺎ ﺍﻟﺘﺰﻣﻪ‪.‬‬ ‫ﻚ ﺍﻟﺬﻯ ﻓﺴﺦ ﺇﻟﻴﻪ‪،‬‬ ‫ﻚ ﺍﻟﱠﺬﻯ ﻛﺎﻥ ﻗﺪ ﺍﻟﺘﺰﻣﻪ ﺃﻭﻻﹰ‪ ،‬ﺃﻛﻤ ﹸﻞ ﻣِﻦ ﺍﻟ‪‬ﻨﺴ‪ِ ‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﺍﻟ‪‬ﻨﺴ‪ ‬‬ ‫ﻚ‬ ‫ﺴ ‪‬‬ ‫ﻭﳍﺬﺍ ﻻ ﳛﺘﺎﺝ ﺍﻷﻭﻝ ﺇﱃ ﺟ‪‬ﱪﺍﻥ‪ ،‬ﻭﺍﻟﺬﻯ ﻳ‪‬ﻔﺴﺦ ﺇﻟﻴﻪ‪ ،‬ﳛﺘﺎﺝ ﺇﱃ ‪‬ﻫﺪ‪‬ﻯ ﺟ‪‬ﱪﺍﻧﹰﺎ ﻟﻪ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻚ ﳎﺒﻮﺭ‪.‬‬ ‫ﻻ ﺟ‪‬ﱪﺍﻥ ﻓﻴﻪ‪ ،‬ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻧ‪‬ﺴ‪ٍ ‬‬ ‫ﺠ ‪‬ﺰ ﺇﺩﺧﺎ ﹸﻝ ﺍﻟﻌ‪‬ﻤﺮﺓ ﻋﻠﻰ ﺍﳊﺞ‪ ،‬ﻓﻸﻥ ﻻ ﳚﻮ ‪‬ﺯ ﺇﺑﺪﺍﳍﺎ ﺑﻪ ﻭﻓﺴﺨﻪ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻟﹶﻢ ‪‬ﻳ ‪‬‬ ‫ﺇﻟﻴﻬﺎ ﺑﻄﺮﻳﻖ ﺍ َﻷﻭ‪‬ﱃ ﻭﺍﻷﺣﺮﻯ‪.‬‬ ‫ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻣﻦ ﻃﺮﻳﻘﲔ‪ ،‬ﳎﻤﻞ ﻭﻣﻔﺼ‪‬ﻞ‪ .‬ﺃﻣﺎ ﺍ‪‬ﻤﻞ‪ :‬ﻓﻬﻮ ﺃﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺟﻮﻩ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ﺑﺎﻟﺘﺰﺍﻡ ﺗﻘﺪﱘ ﺍﻟﻮﺣﻰ ﻋﻠﻰ ﺍﻵﺭﺍﺀ‪،‬‬ ‫ﻭﺃﻥ ﻛﻞ ﺭﺃﻯ ﻳ‪‬ﺨﺎﻟﻒ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻓﻬﻮ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﺑﻴﺎﻥ ﺑﻄﻼﻧﻪ ﳌﺨﺎﻟﻔﺔ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﻟﻪ‪ ،‬ﻭﺍﻵﺭﺍﺀ ﺗﺒﻊ ﻟﻠﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﺗﺒﻌﹰﺎ ﻟﻶﺭﺍﺀ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻔﺼ‪‬ﻞ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻯ ﳓﻦ ﺑﺼﺪﺩﻩ‪ ،‬ﻓﺈﻧ‪‬ﺎ ﺍﻟﺘﺰﻣﻨﺎ ﺃﻥ ﺍﻟﻔﺴ ‪‬ﺦ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻓﻼ‬ ‫ﺑﺪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ‪‬ﺬﺍ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺟﻮﺍﺑﻪ‪ :‬ﺑﺄﻥ ﺍﻟﺘﻤﺘﻊ ﻭﺇﻥ ﺗ‪‬ﺨﻠﱠﻠﻪ‬ ‫ﺍﻟﺘﺤﻠﻞ ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﺍﻟﺬﻯ ﻻ ِﺣﻞﱠ ﻓﻴﻪ‪ ،‬ﻷﻣﺮ ﺍﻟﻨﱮ ج ﻣ‪‬ﻦ ﻻ ‪‬ﻫﺪ‪‬ﻯ ﻣﻌﻪ ﺑﺎﻹﺣﺮﺍﻡ‬ ‫ﺹ‬ ‫ﻚ ﺍﳌﻨﺼﻮ ‪‬‬ ‫ﺑﻪ‪ ،‬ﻭﻷﻣﺮﻩ ﺃﺻﺤﺎﺑﻪ ﺑﻔﺴﺦ ﺍﳊ ‪‬ﺞ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﺘﻤﻨ‪‬ﻴﻪ ﺃﻧﻪ ﻛﺎﻥ ﺃﺣﺮﻡ ﺑﻪ‪ ،‬ﻭﻷﻧﻪ ﺍﻟﻨ‪‬ﺴ ‪‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻷﻥ ﺍ ُﻷﻣ‪‬ﺔ ﺃﲨﻌﺖ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺑﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﹸﻮﺍ ﰲ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠٥/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٤٣)(٤٢)(٩٣٩‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٤٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪ ،(١٤٥٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٩٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٣٠/٤‬‬


‫‪١٤٤‬‬ ‫ﺐ ﺣﲔ ﺃﻣﺮﻫﻢ ﺑﺎﻟﻔﺴﺦ ﺇﻟﻴﻪ ﺑﻌ ‪‬ﺪ ﺍﻹﺣﺮﺍﻡ ﺑﺎﳊﺞ‪،‬‬ ‫ﻀ ‪‬‬ ‫ﻏﲑﻩ ﻋﻠﻰ ﻗﻮﻟﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱮ ج‪ ،‬ﹶﻏ ِ‬ ‫ﻓﺘﻮﻗﱠﻔﻮﺍ‪ ،‬ﻭﻷﻧﻪ ﻣﻦ ﺍﳌﹸﺤﺎﻝ ﻗﻄﻌﹰﺎ ﺃﻥ ﺗﻜﻮﻥ ‪‬ﺣﺠ‪‬ﺔ ﻗﻂﱡ ﺃﻓﻀ ﹶﻞ ﻣﻦ ‪‬ﺣﺠ‪‬ﺔ ﺧ ِﲑ ﺍﻟﻘﺮﻭﻥ‪،‬‬ ‫ﻭﺃﻓﻀﻞ ﺍﻟﻌﺎﳌﲔ ﻣﻊ ﻧﺒﻴ‪‬ﻬﻢ ج‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻫﻢ ﹸﻛﱠﻠﻬﻢ ﺑﺄﻥ ﳚﻌﻠﻮﻫﺎ ﻣﺘﻌﺔ ﺇﻻ ‪‬ﻣ ‪‬ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪،‬‬ ‫ﻓﻤﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻏ ‪‬ﲑ ﻫﺬﺍ ﺍﳊﺞ ﺃﻓﻀ ﹶﻞ ﻣﻨﻪ‪ ،‬ﺇﻻ ‪‬ﺣ ‪‬ﺞ ﻣﻦ ﻗﺮﻥ ﻭﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻛﻤﺎ‬ ‫ﻯ‬ ‫ﺍﺧﺘﺎﺭﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻨﺒﻴ‪‬ﻪ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﻟﻨﺒﻴ‪‬ﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻷﺻﺤﺎﺑﻪ ﺍﻟﺘﻤﺘﻊ‪ ،‬ﻓﺄ ‪‬‬ ‫ﻚ ﺍﻟﻔﺎﺿِﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝ‬ ‫ﺣ ‪‬ﺞ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻫﺬﻳﻦ‪ .‬ﻭﻷﻧﻪ ﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻨ ﹸﻘﻠﹶﻬﻢ ﻣﻦ ﺍﻟ‪‬ﻨﺴ‪ِ ‬‬ ‫ﻚ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺒﻘﺎﺀ‬ ‫ﺿﻌ‪‬ﻬﺎ‪ ،‬ﻓﺮﺟﺤﺎﻥ ﻫﺬﺍ ﺍﻟ‪‬ﻨﺴ‪ِ ‬‬ ‫ﺍﳌﺮﺟﻮﺡِ‪ ،‬ﻭﻟﻮﺟﻮﻩ ﹸﺃﺧ‪‬ﺮ ﻛﺜﲑﺓ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮ ِ‬ ‫ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ ﺍﻟﺬﻯ ﻳﻔﻮﺗﻪ ﺑﺎﻟﻔﺴﺦ‪ ،‬ﻭﻗﺪ ﺗﺒﲔ ‪‬ﺬﺍ ﺑﻄﻼ ﹸﻥ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﻧﻪ ‪‬ﻧﺴ‪‬ﻚ ﳎﺒﻮﺭ ﺑﺎ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻓﻜﻼﻡ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ‪.‬‬ ‫ﻯ ﰲ ﺍﻟﺘﻤﺘﻊ ﻋﺒﺎﺩﺓ ﻣﻘﺼﻮﺩﺓ‪ ،‬ﻭﻫﻮ ﻣِﻦ ﲤﺎﻡ ﺍﻟ‪‬ﻨﺴ‪‬ﻚ‪ ،‬ﻭﻫﻮ ﺩﻡ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍ ﹶﳍ ‪‬ﺪ ‪‬‬ ‫ﺷ‪‬ﻜﺮﺍﻥ ﻻ ﺩﻡ ﺟ‪‬ﱪﺍﻥ‪ ،‬ﻭﻫﻮ ﲟﱰﻟﺔ ﺍﻷُﺿﺤﻴﺔ ﻟﻠﻤﻘﻴﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﲤﺎﻡ ﻋﺒﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪،‬‬ ‫ﺏ ﺇﱃ ﺍﻟﻠﱠﻪ‬ ‫ﻚ ﺍﳌﺸﺘﻤِﻞ ﻋﻠﻰ ﺍﻟﺪﻡ‪ ،‬ﲟﱰﻟﺔ ﺍﻟﻌﻴﺪ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻷﺿﺤﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻣﺎ ‪‬ﺗ ﹸﻘﺮ‪ ‬‬ ‫ﺴ ‪‬‬ ‫ﻓﺎﻟﻨ‪ ‬‬ ‫ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﲟﺜﻞ ﺇﺭﺍﻗﺔ ﺩﻡ ﺳﺎﺋﻞ‪.‬‬ ‫ﻯ‬ ‫ﺼﺪ‪‬ﻳﻖ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج ‪‬ﺳﺌِﻞ‪ :‬ﺃ ‪‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻏﲑﻩ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺑﻜﺮ ﺍﻟ ‪‬‬ ‫ﻀﻞﹸ؟ ﻓﻘﺎﻝ‪) :‬ﺍﻟ ‪‬ﻌ ‪‬ﺞ ﻭﺍﻟﱠﺜﺞ‪ .(١)(‬ﻭﺍﻟﻌ ‪‬ﺞ ﺭﻓ ‪‬ﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺘﻠﺒﻴﺔ‪ ،‬ﻭﺍﻟﱠﺜﺞ‪ :‬ﺇﺭﺍﻗ ﹸﺔ ﺩﻡ‬ ‫ﺍﳊ ‪‬ﺞ ﹶﺃ ﹾﻓ ‪‬‬ ‫ﺼ ﹶﻞ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﻗﻴﻞ‪ :‬ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ﺇﳕﺎ ﺟﺎﺀﺕ ﰲ‬ ‫ﺍ ﹶﳍﺪ‪‬ﻯ‪ .‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻳ‪‬ﻤ ِﻜﻦ‪ ‬ﺍﳌﻔﺮ ‪‬ﺩ ﺃﻥ ﻳ‪‬ﺤ ‪‬‬ ‫ﺣﻖ ﺍﻟﻘﺎﺭِﻥ ﻭﺍﳌﺘﻤﺘ‪‬ﻊ‪ ،‬ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﺳﺘﺤﺒﺎ‪‬ﺎ ﰲ ﺣﻘﻪ‪ ،‬ﻓﺄﻳﻦ ﺛﻮﺍﺑ‪‬ﻬﺎ ﻣﻦ ﺛﻮﺍﺏ ‪‬ﻫﺪ‪‬ﻯ‬ ‫ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﻥ؟‬ ‫ﱮ ج ﺃﻧﻪ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺩ ‪‬ﻡ ﺟ‪‬ﱪﺍﻥ‪ ،‬ﳌﺎ ﺟﺎﺯ ﺍﻷﻛ ﹸﻞ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺖ ﰲ ِﻗ ‪‬ﺪﺭِ‪ ،‬ﻓﺄﻛ ﹶﻞ ﻣِﻦ ﳊﻤﻬﺎ‪،‬‬ ‫ﻀ ‪‬ﻌﺔٍ‪ ،‬ﹶﻓﺠ‪ِ ‬ﻌﹶﻠ ‪‬‬ ‫ﺃﻛ ﹶﻞ ﻣِﻦ ‪‬ﻫﺪ‪‬ﻳﻪ‪ ،‬ﻓﺈﻧﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﻣِﻦ ﻛﻞ ‪‬ﺑ ‪‬ﺪ‪‬ﻧ ٍﺔ ِﺑ‪‬ﺒ ‪‬‬ ‫ﺐ ﻋﻠﻴﻪ ﺳ‪‬ﺒ ‪‬ﻊ ﺑﺪﻧﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺃ ﹶﻛ ﹶﻞ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ‪‬ﺑ ‪‬ﺪ‪‬ﻧ ِﺔ ِﻣ ‪‬ﻦ‬ ‫ﺏ ﻣِﻦ ‪‬ﻣ ‪‬ﺮِﻗﻬ‪‬ﺎ)‪ ،(٢‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺟ ‪‬‬ ‫ﻭ ‪‬ﺷ ِﺮ ‪‬‬ ‫ﻉ ﱂ ﻳﺘﻌﻴ‪‬ﻦ ﺑﻘﺴﻤﺔ‪ ،‬ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪:‬‬ ‫ﺐ ﻓﻴﻬﺎ ﻣ‪‬ﺸﺎ ‪‬‬ ‫ﺍﳌِﺎﺋﺔ‪ ،‬ﻭﺍﻟﻮﺍﺟ ‪‬‬ ‫ﺃﻧﻪ ﺃﻃﻌ‪‬ﻢ ِﻧﺴ‪‬ﺎﺀَﻩ ِﻣ ‪‬ﻦ ﺍ ﹶﳍﺪ‪‬ﻯ ﺍﱠﻟﺬِﻯ ﹶﺫ ‪‬ﲝﻪ‪ ‬ﻋ‪‬ﻨ ‪‬ﻬﻦ‪ ‬ﻭ ﹸﻛﻦ‪ ‬ﻣ‪‬ﺘ ‪‬ﻤ‪‬ﺘﻌ‪‬ﺎﺕٍ‪ ،‬ﺍﺣﺘﺞ ﺑﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪،‬‬ ‫ﻓﺜﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﺃﻧ‪‬ﻪ ﺃﻫﺪﻯ ‪‬ﻋ ‪‬ﻦ ﻧﺴﺎﺋﻪ‪ ،‬ﰒ ﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٢٧‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪ ،(٤٢/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٢٩٢٤‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪.(٣١/٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢١٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨١٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٧٤‬‬


‫‪١٤٥‬‬ ‫ﺤﻪ‪ ‬ﻋ‪‬ﻨ ‪‬ﻬﻦ‪ ،(١)‬ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﺈﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﻓﻴﻤﺎ ﻳ‪‬ﺬﺑﺢ ِﲟﻨ‪‬ﻰ‬ ‫ﺇﻟﻴﻬ ‪‬ﻦ ﻣِﻦ ﺍ ﹶﳍﺪ‪‬ﻯ ﺍﻟﺬﻯ ﹶﺫ‪‬ﺑ ‪‬‬ ‫ﻯ‬ ‫ﺲ ﺍﻟ ﹶﻔ ِﻘ ‪‬ﲑ﴾ ]ﺍﳊﺞ‪ ،[٢٨ :‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﻭ ﹸﻝ ‪‬ﻫ ‪‬ﺪ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍ ﹶﳍﺪِﻯ‪﴿ :‬ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻭ‪‬ﺃ ﹾﻃ ِﻌﻤ‪‬ﻮﺍ ﺍﻟﺒ‪‬ﺎِﺋ ‪‬‬ ‫ﻉ ﻫﻨﺎﻙ ﺫﺑ ‪‬ﺢ ‪‬ﻫﺪ‪‬ﻯ ﺍﳌﹸﺘﻌﺔ ﻭﺍﻟﻘِﺮﺍﻥ‪ .‬ﻭﻣﻦ‬ ‫ﺺ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺸﺮﻭ ‪‬‬ ‫ﺍﻟﺘﻤﺘﻊ ﻭﺍﻟﻘِﺮﺍﻥ ﻗﻄﻌﹰﺎ ﺇﻥ ﱂ ﳜﺘ ‪‬‬ ‫ﺖ ﰲ ﻗِﺪﺭ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺭﺑﻪ‬ ‫ﻀ ‪‬ﻌﺔٍ‪ ،‬ﻓﹸﺠ ِﻌﹶﻠ ‪‬‬ ‫ﱮ ج‪ ،‬ﻣﻦ ﹸﻛﻞﱢ ‪‬ﺑ ‪‬ﺪ‪‬ﻧ ٍﺔ ِﺑ‪‬ﺒ ‪‬‬ ‫ﻫﺎﻫﻨﺎ ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺃﻋﻠ ‪‬ﻢ ﺃﻣﺮ ﺍﻟﻨ ‪‬‬ ‫ﺑﺎﻷﻛﻞ ِﻟ‪‬ﻴﻌ‪ ‬ﻢ ﺑﻪ ﲨﻴﻊ ‪‬ﻫﺪ‪‬ﻳﻪ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺳﺒﺐ ﺍﳉﹸﱪﺍﻥ ﳏﻈﻮ ‪‬ﺭ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﻹﻗﺪﺍ ‪‬ﻡ ﻋﻠﻴﻪ ﺇﻻ ﻟﻌﺬﺭ‪،‬‬ ‫ﻓﺈﻧﻪ ﺇﻣﺎ ﺗﺮ ‪‬ﻙ ﻭﺍﺟﺐ‪ ،‬ﺃﻭ ﻓﻌ ﹸﻞ ﳏﻈﻮﺭ‪ ،‬ﻭﺍﻟﺘﻤﺘ‪‬ﻊ ﻣﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﺇﻣﺎ ﺃﻣﺮ ﺇﳚﺎﺏ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﻛﺎﺑﻦ‬ ‫ﻋﺒﺎﺱ ﻭﻏﲑﻩ‪ ،‬ﺃﻭ ﺃﻣﺮ ﺍﺳﺘﺤﺒﺎﺏ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ‪‬ﺩﻣ‪‬ﻪ‪ ‬ﺩ ‪‬ﻡ ﺟ‪‬ﱪﺍﻥ‪ .‬ﱂ ‪‬ﻳﺠ‪ِ ‬ﺰ ﺍﻹﻗﺪﺍ ‪‬ﻡ‬ ‫ﻋﻠﻰ ﺳﺒﺒﻪ ﺑﻐﲑ ﻋﺬﺭ‪ ،‬ﻓﺒﻄﻞ ﻗﻮﻟﹸﻬﻢ‪ :‬ﺇﻧﻪ ﺩﳎ‪‬ﱪﺍﻥ‪ ،‬ﻭ ‪‬ﻋﻠِﻢ ﺃﻧﻪ ﺩﻡ ‪‬ﻧﺴ‪‬ﻚ‪ ،‬ﻭﻫﺬﺍ ﻭ ‪‬ﺳ ‪‬ﻊ ﺍﻟﻠﱠﻪ ﺑﻪ‬ ‫ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺃﺑﺎﺡ ﳍﻢ ﺑﺴﺒﺒﻪ ﺍﻟﺘﺤﻠﻞ ﰲ ﺃﺛﻨﺎﺀ ﺍﻹﺣﺮﺍﻡ ﳌﺎ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻹﺣﺮﺍﻡ ﻋﻠﻴﻬﻢ ﻣﻦ‬ ‫ﳋﻔﱠﲔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ‪‬ﻫﺪ‪‬ﻯ‬ ‫ﺍﳌﺸﻘﺔ‪ ،‬ﻓﻬﻮ ﲟﱰﻟﺔ ﺍﻟﻘﺼﺮ ﻭﺍﻟﻔِﻄﺮ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﲟﱰﻟﺔ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍ ﹸ‬ ‫ﺼﻪِ‪ ،‬ﻛﹶﻤﺎ‬ ‫ﺤﺐ‪ ‬ﹶﺃ ﹾﻥ ﻳ‪ ‬ﺆ ‪‬ﺧ ﹶﺬ ِﺑ ‪‬ﺮ ‪‬ﺧ ِ‬ ‫ﺍﻟﻨﱮ ج ﻭ ‪‬ﻫﺪ‪‬ﻯ ﺃﺻﺤﺎﺑﻪ ﻓﻌ ﹸﻞ ﻫﺬﺍ ﻭﻫﺬﺍ‪) ،‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ِ‬ ‫ﺴﺮ‪‬ﻩ ﻋﻠﻴﻪ ﻭﺳﻬ‪‬ﻠﻪ ﻟﻪ‪ ،‬ﻣﺜ ﹸﻞ ﻛﺮﺍﻫﺘﻪ‬ ‫‪‬ﻳ ﹾﻜ ‪‬ﺮﻩ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺆﺗ‪‬ﻰ ‪‬ﻣ ‪‬ﻌﺼِﻴ‪‬ﺘ ‪‬ﻪ()‪ (٢‬ﻓﻤﺤﺒﺘ‪‬ﻪ ﻷﺧﺬ ﺍﻟﻌﺒﺪ ﲟﺎ ‪‬ﻳ ‪‬‬ ‫ﻣﻨﻪ ﻻﺭﺗﻜﺎﺏ ﻣﺎ ﺣﺮ‪‬ﻣﻪ ﻋﻠﻴﻪ ﻭﻣﻨﻌﻪ ﻣﻨﻪ‪ ،‬ﻭﺍ ﹶﳍ ‪‬ﺪﻯ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺪ ﹰﻻ ﻋﻦ ﺗﺮﻓﱡﻬﻪ ﺑﺴﻘﹸﻮﻁ ﺃﺣﺪ‬ ‫ﺍﻟﺴﻔﺮﻳﻦ‪ ،‬ﻓﻬﻮ ﺃﻓﻀ ﹸﻞ ﳌﻦ ﻗﺪﻡ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﻣﻦ ﺃﻥ ﻳﺄﺗ ‪‬ﻰ ﲝ ‪‬ﺞ ﻣﻔﺮﺩ ﻭﻳﻌﺘﻤِﺮ ﻋﻘﻴﺒﻪ‪،‬‬ ‫ﻭﺍﻟﺒﺪﻝ ﻗﺪ ﻳﻜﻮﻥ ﻭﺍﺟﺒﹰﺎ ﻛﺎﳉﻤﻌﺔ ﻋﻨﺪ ﻣ‪‬ﻦ ﺟﻌﻠﻬﺎ ﺑﺪﻻﹰ‪ ،‬ﻭﻛﺎﻟﺘﻴﻤﻢ ﻟﻠﻌﺎﺟﺰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺍﳌﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻭﻫﻮ ﺑﺪﻝ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺪ ﹸﻝ ﻗﺪ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎﹰ‪ ،‬ﻓﻜﻮﻧﻪ ﻣﺴﺘﺤ‪‬ﺒﹰﺎ ﺃﻭﱃ‬ ‫ﺑﺎﳉﻮﺍﺯ‪ ،‬ﻭﲣﻠﻞ ﺍﻟﺘﺤﻠﱡ ِﻞ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻴ ‪‬ﻊ ﻋﺒﺎﺩﺓ ﻭﺍﺣﺪﺓ ﻛﻄﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺭﻛﻦ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﻻ ﻳ‪‬ﻔﻌﻞ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺤﻠﱡﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﻣ ‪‬ﻰ ﺍﳉﻤﺎﺭ ﺃﻳﺎﻡ ِﻣﻨ‪‬ﻰ‪ ،‬ﻭﻫﻮ‬ ‫ﳊ ﱢﻞ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﺻﻮ ‪‬ﻡ ﺭﻣﻀﺎﻥ ﻳﺘﺨﻠﱠﻠﻪ ﺍﻟﻔﻄ ‪‬ﺮ ﰲ ﻟﻴﺎﻟﻴﻪ‪ ،‬ﻭﻻ ﳝﻨﻊ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻳ‪‬ﻔﻌﻞ ﺑﻌﺪ ﺍ ِ‬ ‫ﻋﺒﺎﺩ ﹰﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻏﲑﻩ‪ :‬ﺇﻧﻪ ﳚﺰﺉ ِﺑِﻨﻴ‪‬ﺔ ﻭﺍﺣﺪﺓ ﻟﻠﺸﻬﺮ ﻛﻠﻪ‪ ،‬ﻷﻧﻪ ﻋﺒﺎﺩﺓ‬ ‫ﻭﺍﺣﺪﺓ‪ ...‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ‪ :‬ﺇﺫﺍ ﱂ ﳚﺰ ﺇﺩﺧﺎ ﹸﻝ ﺍﻟﻌ‪‬ﻤﺮﺓ ﻋﻠﻰ ﺍﳊﺞ‪ ،‬ﻓﻸﻥ ﻻ ﳚﻮ ‪‬ﺯ ﻓﺴﺨ‪‬ﻪ ﺇﻟﻴﻬﺎ ﺃﻭﱃ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٠/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٠)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(١٠٨/٢‬‬


‫‪١٤٦‬‬ ‫ﺠ ‪‬ﻌ ﹰﺔ ﻭﻻ ﻧﺮﻯ ﻃِﺤﻨﹰﺎ‪ .‬ﻭﻣﺎ ﻭﺟ ‪‬ﻪ ﺍﻟﺘﻼﺯ‪‬ﻡ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻭﻣﺎ ﺍﻟﺪﻟﻴ ﹸﻞ‬ ‫ﻭﺃﺣﺮﻯ‪ ،‬ﻓﻨﺴﻤﻊ ‪‬ﺟ ‪‬ﻌ ‪‬‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺍﻟﱴ ﻟﻴﺲ ﺑﺄﻳﺪﻳﻜﻢ ﺑﺮﻫﺎ ﹲﻥ ﻋﻠﻴﻬﺎ؟ ﰒ ﺍﻟﻘﺎﺋ ﹸﻞ ‪‬ﺬﺍ ﺇﻥ ﻛﺎﻥ ﻣِﻦ ﺃﺻﺤﺎﺏ‬ ‫ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻬﻮ ﻏ ‪‬ﲑ ﻣﻌﺘﺮﻑ ﺑﻔﺴﺎﺩ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻃﻮﻟﺐ‬ ‫ﺑﺼﺤﺔ ﻗﻴﺎﺳﻪ ﻓﻼ ﳚﺪ ﺇﻟﻴﻪ ﺳﺒﻴﻼﹰ‪ ،‬ﰒ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻣ‪ ‬ﺪ ِﺧﻞﹸ ﺍﻟﻌ‪‬ﻤﺮﺓ ﻗﺪ ﻧﻘﺺ ﳑﺎ ﻛﺎﻥ ﺍﻟﺘﺰﻣﻪ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻑ ﻭﺍﺣﺪ ﻭﺳﻌ ‪‬ﻰ‬ ‫ﻑ ﻃﻮﺍﻓﹰﺎ ﻟﻠﺤﺞ‪ ،‬ﰒ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﻟﻠﻌﻤﺮﺓ‪ .‬ﻓﺈﺫﺍ ﻗﺮﻥ‪ ،‬ﻛﻔﺎﻩ ﻃﻮﺍ ‪‬‬ ‫ﻛﺎﻥ ﻳﻄﻮ ‪‬‬ ‫ﻭﺍﺣﺪ ﺑﺎﻟﺴ‪‬ـﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻗﺪ ﻧﻘﺺ ﳑﺎ ﻛﺎﻥ ﻳﻠﺘﺰﻣﻪ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺾ ﳑﺎ ﺍﻟﺘﺰﻣﻪ‪ ،‬ﺑﻞ ﻧﻘﻞ ‪‬ﻧﺴ‪‬ﻜﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻛﻤ ﹸﻞ ﻣﻨﻪ‪ ،‬ﻭﺃﻓﻀﻞﹸ‪ ،‬ﻭﺃﻛﺜﺮ‬ ‫ﺍﻟﻔﺎﺳﺦ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻨ ﹸﻘ ‪‬‬ ‫ﺱ ﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ‪ ،‬ﻭﻟﻠﹼﻪ ﺍﳊﻤﺪ‪.‬‬ ‫ﻭﺍﺟﺒﺎﺕ‪ ،‬ﻓﺒﻄﻞ ﺍﻟﻘﻴﺎ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻋ‪‬ﺪﻧﺎ ﺇﱃ ﺳِﻴﺎﻕ ‪‬ﺣﺠ‪‬ﺘﻪ ج‪.‬‬ ‫ﱠﰒ ‪‬ﺾ ج ﺇﱃ ﺃﻥ ﻧﺰﻝ ﺑﺬﻯ ﻃﹸﻮﻯ ﻭﻫﻰ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻵﻥ ﺑﺂﺑﺎﺭ ﺍﻟﺰﺍﻫﺮ‪ ،‬ﻓﺒﺎﺕ ‪‬ﺎ ﻟﻴﻠ ﹶﺔ‬ ‫ﺍﻷﺣﺪ ﻷﺭﺑﻊ ‪‬ﺧﹶﻠ ‪‬ﻮ ﹶﻥ ﻣﻦ ﺫﻯ ﺍﳊِﺠﺔ‪ ،‬ﻭﺻﻠﱠﻰ ‪‬ﺎ ﺍﻟﺼ‪‬ﺒﺢ‪ ،‬ﰒ ﺍﻏﺘﺴ ﹶﻞ ِﻣ ‪‬ﻦ ﻳﻮﻣﻪ‪ ،‬ﻭ‪‬ﺾ ﺇﻟِﻰ‬ ‫ﳊﺠ‪‬ﻮﻥِ‪ ،‬ﻭﻛﺎﻥ ﰲ‬ ‫ﺸ ِﺮﻑ‪ ‬ﻋﻠﻰ ﺍ ﹶ‬ ‫ﻣﻜﺔ‪ ،‬ﻓﺪﺧﻠﻬﺎ ‪‬ﺎﺭﹰﺍ ﻣِﻦ ﺃﻋﻼﻫﺎ ﻣِﻦ ﺍﻟﺜﻨﻴ‪‬ﺔ ﺍﻟﻌ‪‬ﻠﻴﺎ ﺍﻟﱴ ﺗ‪ ‬‬ ‫ﺍﻟﻌ‪‬ﻤﺮﺓ ﻳﺪﺧﻞ ﻣﻦ ﺃﺳﻔﻠﻬﺎ‪ ،‬ﻭﰱ ﺍﳊﺞ ﺩﺧﻞ ﻣﻦ ﺃﻋﻼﻫﺎ‪ ،‬ﻭﺧﺮﺝ ﻣِﻦ ﺃﺳﻔﻠﻬﺎ‪ ،‬ﰒ ﺳﺎﺭ ﺣﱴ‬ ‫ﺩﺧ ﹶﻞ ﺍﳌﺴﺠﺪ ﻭﺫﻟﻚ ﺿﺤ ‪‬ﻰ‪.‬‬ ‫ﺏ‬ ‫ﺱ ﺍﻟﻴﻮ ‪‬ﻡ ﺑﺎ ‪‬‬ ‫ﺏ ﺑﲎ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﻟﺬﻯ ﻳ‪‬ﺴﻤ‪‬ﻴﻪ ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱏ‪ ،‬ﺃﻧﻪ ﺩﺧﻠﹶﻪ ﻣﻦ ﺑﺎ ِ‬ ‫ﺑﲎ ﺷﻴﺒﺔ)‪.(١‬‬ ‫ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻣﻜﺎﻧﹰﺎ ﻣﻦ ﺩﺍﺭ ﻳﻌﻠﻰ‪ ،‬ﺍﺳﺘﻘﺒﻞ ﺍﻟﺒﻴﺖ ﻓﺪﻋﺎ‪.‬‬ ‫ﻚ ‪‬ﻫﺬﹶﺍ ‪‬ﺗﺸ‪‬ﺮﻳﻔﹰﺎ‬ ‫ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱏ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﺍﻟﺒﻴﺖ‪ ،‬ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺯ ‪‬ﺩ ‪‬ﺑ‪‬ﻴ‪‬ﺘ ‪‬‬ ‫‪‬ﻭ‪‬ﺗ ‪‬ﻌﻈِﻴﻤﹰﺎ ‪‬ﻭ‪‬ﺗﻜﹾﺮﳝﹰﺎ ‪‬ﻭ ‪‬ﻣﻬ‪‬ﺎ‪‬ﺑ ﹰﺔ(‪ .‬ﻭﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻋﻨﺪ ﺭﺅﻳﺘﻪ ﻳﺮﻓ ‪‬ﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﻳ‪‬ﻜﺒ‪‬ﺮ ﻭﻳﻘﹸﻮﻝ‪:‬‬ ‫ﺖ ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ﻭ ِﻣ‪‬ﻨ ‪‬‬ ‫)ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺸﺮِﻳﻔﹰﺎ‬ ‫ﺖ ‪‬ﺗ ‪‬‬ ‫ﻚ ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ‪‬ﺣﻴ‪‬ﻨﺎ ‪‬ﺭﺑ‪‬ﻨﺎ ﺑﺎﻟﺴ‪‬ﻼﻡ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺯ ‪‬ﺩ ﻫ‪‬ﺬﺍ ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫)‪(٢‬‬ ‫‪‬ﻭ‪‬ﺗ ‪‬ﻌﻈِﻴﻤﹰﺎ ‪‬ﻭ‪‬ﺗ ﹾﻜﺮِﳝﹰﺎ ‪‬ﻭ ‪‬ﻣﻬ‪‬ﺎ‪‬ﺑﺔﹰ‪ ،‬ﻭ ِﺯ ‪‬ﺩ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣﺠ‪ ‬ﻪ ﹶﺃ ‪‬ﻭ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﻤ ‪‬ﺮﻩ‪ ‬ﺗﻜﹾﺮﳝﹰﺎ ﻭ‪‬ﺗﺸ‪‬ﺮﻳﻔﹰﺎ ﻭ‪‬ﺗﻌ‪‬ﻈﻴﻤﹰﺎ ﻭِﺑ ‪‬ﺮﹰﺍ(‬ ‫ﻭﻫﻮ ﻣﺮﺳﻞ‪ ،‬ﻭﻟﻜﻦ ﲰﻊ ﻫﺬﺍ ﺳﻌﻴ ‪‬ﺪ ﺑﻦ ﺍﳌﺴ‪‬ﻴﺐ ﻣﻦ ﻋ‪ ‬ﻤ ‪‬ﺮ ﺑ ِﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‬ ‫)‪ (١‬ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍ‪‬ﻤﻊ )‪.(٢٣٨/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪.(٣٣٩/١‬‬


‫‪١٤٧‬‬ ‫ﻳﻘﻮﻟﻪ)‪.(١‬‬ ‫ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﻋ ‪‬ﻤ ‪‬ﺪ ﺇﱃ ﺍﻟﺒﻴﺖ ﻭﱂ ﻳﺮﻛﻊ ﲢﻴ ﹶﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈ ﱠﻥ ﲢﻴ ﹶﺔ ﺍﳌﺴﺠ ِﺪ‬ ‫ﺍﳊﺮﺍﻡ ﺍﻟﻄﱠﻮﺍﻑ‪ ،‬ﻓﻠﻤﺎ ﺣﺎﺫﻯ ﺍﳊﺠ‪‬ﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﺍﺳﺘﻠﻤﻪ ﻭﱂ ﻳ‪‬ﺰﺍ ِﺣ ‪‬ﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﺘﻘﺪ‪‬ﻡ ﻋﻨﻪ ﺇﱃ‬ ‫ﺖ ﺑﻄﻮﺍﰱ ﻫﺬﺍ ﺍﻷﺳﺒﻮﻉ ﻛﺬﺍ ﻭﻛﺬﺍ‪،‬‬ ‫ﺟﻬﺔ ﺍﻟﺮ‪‬ﻛﻦ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﻭﱂ ﻳﺮﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﻟﹶﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ‪ :‬ﻧﻮﻳ ‪‬‬ ‫ﻭﻻ ﺍﻓﺘﺘﺤﻪ ﺑﺎﻟ‪‬ﺘﻜﹾﺒﲑ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣ‪‬ﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ‪ ،‬ﺑﻞ ﻫﻮ ﻣِﻦ ﺍﻟِﺒﺪ‪‬ﻉ ﺍﳌﹸﻨﻜﺮﺍﺕ‪ ،‬ﻭﻻ ﺣﺎﺫﻯ‬ ‫ﺠ ‪‬ﺮ ﺍﻷﺳﻮﺩ ﲜﻤﻴﻊ ﺑﺪﻧﻪ ﰒ ﺍﻧﻔﺘﻞ ﻋﻨﻪ ﻭﺟ‪‬ﻌﻠﻪ ﻋﻠﻰ ﺷِﻘﻪ‪ ،‬ﺑﻞ ﺍﺳﺘﻘﺒﻠﹶﻪ ﻭﺍﺳﺘﻠﻤﻪ‪ ،‬ﰒ ﺃﺧﺬ‬ ‫ﳊ‪‬‬ ‫ﺍﹶ‬ ‫ﻉ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﺑﺪ‪‬ﻋﺎﺀ‪ ،‬ﻭﻻ ﲢﺖ ﺍﳌﻴﺰﺍﺏ‪ ،‬ﻭﻻ‬ ‫ﺖ ﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻭﱂ ﻳﺪ ‪‬‬ ‫ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺒﻴ ‪‬‬ ‫ﻑ ﺫِﻛﺮﹰﺍ ﻣﻌﻴﻨﺎﹰ‪ ،‬ﻻ ﺑﻔﻌﻠﻪ‪ ،‬ﻭﻻ ﺑﺘﻌﻠﻴﻤِﻪ‪ ،‬ﺑﻞ‬ ‫ﺖ ﻟِﻠ ﱠﻄﻮ‪‬ﺍ ِ‬ ‫ﻋِﻨﺪ ﻇﻬﺮ ﺍﻟﻜﻌﺒﺔ ﻭﺃﺭﻛﺎ‪‬ﺎ ﻭﻻ ﻭﻗﱠ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎﺭ﴾‬ ‫ﺴ‪‬ﻨ ﹰﺔ ﻭِﻗﻨ‪‬ﺎ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻭﻓِﻰ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﺣ ‪‬‬ ‫ﻆ ﻋﻨﻪ ﺑﲔ ﺍﻟﺮﻛﻨﲔ‪ ﴿ :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺁِﺗﻨ‪‬ﺎ ﰲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﺣ‪ِ ‬ﻔ ﹶ‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ (٢)[٢٠١ :‬ﻭﺭﻣ‪‬ﻞ ﰲ ﻃﻮﺍﻓﻪ ‪‬ﻫﺬﹶﺍ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺷﻮﺍﻁ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺴﺮﻉ ﰲ ﻣﺸﻴﻪ‪،‬‬ ‫ﻭﻳ‪‬ﻘﺎ ِﺭﺏ‪ ‬ﺑﲔ ﺧ‪‬ﻄﺎﻩ‪ ،‬ﻭﺍﺿﻄﺒﻊ ﺑﺮﺩﺍﺋﻪ ﻓﺠﻌﻞ ﻃﺮﻓﻴﻪ ﻋﻠﻰ ﺃﺣﺪ ﻛﺘﻔﻴﻪ‪ ،‬ﻭﺃﺑﺪﻯ ﻛﺘﻔﻪ‬ ‫ﺍﻷﺧﺮﻯ ﻭﻣﻨﻜﺒﻪ‪ ،‬ﻭﻛﻠﻤﺎ ﺣﺎﺫﻯ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺃﻭ ﺍﺳﺘﻠﻤﻪ ﲟﺤﺠﻨﻪ‪ ،‬ﻭﻗﺒ‪‬ﻞ‬ ‫ﺖ ﻋﻨﻪ‬ ‫ﺍﶈﺠﻦ‪ ،‬ﻭﺍﶈﺠ ‪‬ﻦ ﻋﺼﺎ ﳏﻨﻴ‪‬ﺔ ﺍﻟﺮﺃﺱ‪ .‬ﻭﺛﺒﺖ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺍﺳﺘﻠﻢ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ‪ .‬ﻭﱂ ﻳﺜﺒ ‪‬‬ ‫ﺃﻧﻪ ﻗﺒ‪‬ﻠﻪ‪ ،‬ﻭﻻ ﻗﺒ‪‬ﻞ ﻳﺪﻩ ﻋﻨﺪ ﺍﺳﺘﻼﻣﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﻛﺎﻥ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﱠﻪ ج ﻳ‪‬ﻘ‪‬ﺒ ﹸﻞ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﻭﻳﻀﻊ ﺧﺪﻩ ﻋﻠﻴﻪ()‪ ،(٣‬ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻫ‪‬ﺮﻣﺰ‪،‬‬ ‫ﺚ ﻭﺿﻌ‪‬ﻔﻪ ﻏﲑﻩ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻟﺮ‪‬ﻛﻦ ﺍﻟﻴﻤﺎﻧِﻰ ﻫﻬﻨﺎ‪ ،‬ﺍﳊﺠ ‪‬ﺮ‬ ‫ﱀ ﺍﳊﺪﻳ ِ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺻﺎ ﹸ‬ ‫ﺍﻷﺳﻮﺩ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺍﻟﺮﻛ ‪‬ﻦ ﺍﻟﻴﻤﺎﱏ ﻭﻳ‪‬ﻘﺎ ﹸﻝ ﻟﻪ ﻣﻊ ﺍﻟﺮﻛﻦ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻴﻤﺎﻧﻴﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﻣﻊ‬ ‫ﺍﻟﺮﻛﻦ ﺍﻟﺬﻯ ﻳﻠﻰ ﺍﳊِﺠﺮ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺒﺎﺏ‪ :‬ﺍﻟﻌﺮﺍﻗﻴﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﺮ‪‬ﻛﻨﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻠﻴﺎﻥ ﺍﳊِﺠﺮ‪:‬‬ ‫ﺍﻟﺸﺎﻣﻴﺎﻥ‪ .‬ﻭﻳﻘﺎﻝ ﻟﻠﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﻭﺍﻟﺬﻯ ﻳﻠﻰ ﺍﳊِﺠﺮ ﻣِﻦ ﻇﻬﺮ ﺍﻟﻜﻌﺒﺔ‪ :‬ﺍﻟﻐﺮﺑﻴﺎﻥ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺛﺒﺖ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻗﺒ‪‬ﻞ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ .‬ﻭﺛﺒﺖ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺍﺳﺘﻠﻤﻪ ﺑﻴﺪﻩ‪ ،‬ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻪ‪ ،‬ﰒ‬ ‫ﻗﺒ‪‬ﻠﻬﺎ‪ ،‬ﻭﺛﺒﺖ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺍﺳﺘﻠﻤﻪ ﲟﺤﺠﻦ‪ ،‬ﻓﻬﺬﻩ ﺛﻼﺙ ﺻﻔﺎﺕ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻧﻪ ﻭﺿﻊ‬ ‫ﻼ ﻳﺒﻜﻰ‪.‬‬ ‫ﺷﻔﺘﻴﻪ ﻋﻠﻴﻪ ﻃﻮﻳ ﹰ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٧٣/٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٤٤/٢‬ﻭﺃﲪﺪ )‪ ،(٤١١/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٨٩٢‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ‬ ‫)‪.(٨٩٦٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٩٠/٢‬‬


‫‪١٤٨‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱏ ﻋﻨﻪ ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻠﻢ ﺍﻟﺮ‪‬ﻛﻦ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﻗﺎﻝ‪) :‬ﺑﺴ‪‬ﻢ‬ ‫ﺍﻟﻠﱠﻪ ﻭﺍﻟﻠﱠﻪ ﺃ ﹾﻛﺒ‪‬ﺮ(‪.‬‬ ‫ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﺃﺗﻰ ﻋﻠﻰ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻗﺎﻝ‪) :‬ﺍﻟﱠﻠ ‪‬ﻪ ﺃﻛﺒ‪‬ﺮ()‪.(١‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻰ‪ ،‬ﻭﺃﺑﻮ ﻋﺎﺻﻢ ﺍﻟﻨﺒﻴﻞ‪ ،‬ﻋﻦ ﺟﻌﻔﹶﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺜﻤﺎﻥ‬ ‫ﺖ ﺍﺑ ‪‬ﻦ‬ ‫ﺠ ‪‬ﺪ ﻋﻠﻴﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺠ ‪‬ﺮ ﻭ ‪‬ﺳ ‪‬‬ ‫ﳊ‪‬‬ ‫ﺖ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﺟﻌﻔﺮ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍ ﹶ‬ ‫ﻗﺎﻝ‪) :‬ﺭﺃﻳ ‪‬‬ ‫ﺠ ‪‬ﺪ ﻋﻠﻴﻪ‪.‬‬ ‫ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗ‪‬ﺒﻠﹶﻪ ﻭﺳ ‪‬‬ ‫ﻋﺒﺎﺱ ﻳ‪‬ﻘ‪‬ﺒﻠﹸﻪ ﻭﻳﺴﺠ‪‬ﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺖ()‪.(٢‬‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻓﻌﻞ ﻫﻜﺬﺍ ﻓﻔﻌﻠ ‪‬‬ ‫ﰒ ﻗﺎﻝ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺠ ‪‬ﺪ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻗﺒ‪‬ﻠﻪ‪ ،‬ﰒ‬ ‫ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘ ‪‬ﻰ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﺃﻧﻪ ﻗ‪‬ﺒﻞ ﺍﻟﺮ‪‬ﻛﻦ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﰒ ‪‬ﺳ ‪‬‬ ‫ﺙ ﻣﺮﺍﺕ()‪.(٣‬‬ ‫ﺠ ‪‬ﺪ ﻋﻠﻴﻪ ﺛﻼ ﹶ‬ ‫‪‬ﺳ ‪‬‬ ‫ﳊﺠ‪‬ﺮ()‪.(٤‬‬ ‫ﺖ ﺍﻟﻨﱮ ج ﺳﺠﺪ ﻋﻠﻰ ﺍ ﹶ‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﺭﺃﻳ ‪‬‬ ‫ﺲ ﻣِﻦ ﺍﻷﺭﻛﺎﻥ ﺇﻻ ﺍﻟﻴﻤﺎﻧﻴﲔ ﻓﻘﻂ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪:‬‬ ‫ﻭﱂ ﻳﺴﺘِﻠ ‪‬ﻢ ج‪ ،‬ﻭﱂ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻟﻜﻦ ﺍ ‪‬ﺳ‪‬ﺘﻠﹶﻢ ﻣﺎ ﺍﺳ‪‬ﺘﹶﻠ ‪‬ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‪،‬‬ ‫ﻼﻣ‪‬ﻬﻤﺎ ﻫِﺠﺮﺓ ﻟﺒﻴ ِ‬ ‫ﻉ ﺃﺣ ‪‬ﺪ ﺍﺳﺘ ﹶ‬ ‫ﻭﱂ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﻚ ‪‬ﻋ‪‬ﻨﻪ‪.‬‬ ‫ﺴ ‪‬‬ ‫ﻚ ‪‬ﻋﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻭﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﺨﺬﹸﻭﺍ ﻣِﻦ ‪‬ﻣﻘﹶﺎ ِﻡ ﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ‬ ‫ﻒ ﺍﳌﻘﺎﻡ‪ ،‬ﻓﻘﺮﺃ‪﴿ :‬ﻭ‪‬ﺍ‪‬ﺗ ِ‬ ‫ﻓﻠﻤﺎ ﻓﺮﻍ ﻣِﻦ ﻃﻮﺍﻓﻪ‪ ،‬ﺟﺎﺀ ﺇﱃ ﺧﻠ ِ‬ ‫ﲔ ﺍﻟﺒﻴﺖ‪ ،‬ﻗﺮﺃ ﻓﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ‬ ‫‪‬ﻣﺼ‪‬ﻠﻰ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٢٥ :‬ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻭﺍ ﹶﳌﻘﹶﺎ ‪‬ﻡ ﺑﻴﻨﻪ ﻭﺑ ‪‬‬ ‫ﺑﺴﻮﺭﺗﻰ ﺍﻹﺧﻼﺹ ﻭﻗﺮﺍﺀﺗﻪ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻴﺎ ﹲﻥ ﻣﻨﻪ ﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﺮﺍﺩ ﺍﻟﻠﱠﻪ ﻣﻨﻪ ﺑﻔﻌﻠﻪ‬ ‫ج‪ ،‬ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺻ‪‬ﻼﺗﻪ‪ ،‬ﺃﻗﺒﻞ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩِ‪ ،‬ﻓﺎﺳﺘﻠﻤﻪ‪.‬‬ ‫ﺼﻔﹶﺎ‬ ‫ﰒ ﺧﺮﺝ ﺇﱃ ﺍﻟﺼ‪‬ﻔﺎ ﻣِﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻯ ﻳﻘﺎﺑﻠﻪ‪ ،‬ﻓﻠﻤﺎ ﹶﻗﺮ‪‬ﺏ ﻣﻨﻪ‪ .‬ﻗﺮﺃ‪﴿) :‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ﻣِﻦ ‪‬ﺷﻌ‪‬ﺎِﺋ ِﺮ ﺍﻟﻠﱠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٥٨ :‬ﺃﺑﺪﺃ ﲟﺎ ﺑﺪﺃ ﺍﻟﻠﱠﻪ ﺑﻪ(‪ ،‬ﻭﰱ ﺭﻭﺍﻳﺔ ﺍﻟﻨﺴﺎﺋﻰ‪:‬‬ ‫)ﺍﺑﺪﺅﻭﺍ(‪ ،‬ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ)‪ .(٥‬ﰒ ﺭ‪‬ﻗﻰ ﻋﻠﻴﻪ ﺣﱴ ﺭﺃﻯ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺎﺳﺘﻘﺒ ﹶﻞ ﺍﻟﻘِﺒﻠﺔ‪ ،‬ﻓﻮ ‪‬ﺣ ‪‬ﺪ ﺍﻟﻠﱠﻪ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٩٢/٣‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ )‪ ،(٢١٦ ،٢١٥/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(٧٤/٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ )‪.(١٤٥/٢‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٧٥/٥‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٣٦/٥‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٥٤/٢‬‬


‫‪١٤٩‬‬ ‫ﳊ ‪‬ﻤﺪ‪ ‬ﻭﻫ‪ ‬ﻮ ﻋ‪‬ﻠﻰ ﹸﻛﻞﱢ‬ ‫ﻚ ‪‬ﻭﹶﻟﻪ‪ ‬ﺍ ﹶ‬ ‫ﻚ ﻟﹶﻪ‪ ،‬ﹶﻟﻪ‪ ‬ﺍ ﹸﳌ ﹾﻠ ‪‬‬ ‫ﻭﻛﺒ‪‬ﺮﻩ‪ ،‬ﻭﻗﺎﻝ‪) .‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ‬ﻻ ﺷ‪‬ﺮﻳ ‪‬‬ ‫ﺏ ﻭ ‪‬ﺣﺪ‪‬ﻩ(‪ .‬ﰒ‬ ‫ﺼ ‪‬ﺮ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﺰ ‪‬ﻡ ﺍﻷ ‪‬ﺣﺰ‪‬ﺍ ‪‬‬ ‫ﺠ ‪‬ﺰ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻩ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺷ ٍﺊ ﻗﺪﻳﺮ‪ ،‬ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺙ ﻣﺮﺍﺕ‪.‬‬ ‫ﺩﻋﺎ ﺑﲔ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﻣِﺜ ﹶﻞ ﻫﺬﺍ ﺛﻼ ﹶ‬ ‫ﺸ ‪‬ﻖ ﺍﻟﺬﻯ ﰲ ﺍﻟﺼ‪‬ﻔﺎ‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪) :‬ﻫﺎﻫﻨﺎ ﻳﺎ ﺃﺑ‪‬ﺎ‬ ‫ﺼﺪ‪‬ﻉ‪ ،‬ﻭﻫﻮ ﺍﻟ ‪‬‬ ‫ﻭﻗﺎﻡ ﺍﺑ ‪‬ﻦ ﻣﺴﻌﻮﺩ ﻋﻠﻰ ﺍﻟ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺳﻮﺭ ﹸﺓ ﺍﻟﺒﻘﺮﺓ( ﺫﻛﺮﻩ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ؟ ﻗﺎﻝ‪ :‬ﻫﺬﹶﺍ ﻭﺍﱠﻟﺬِﻯ ﻻ ﺇﻟﹶﻪ ﹶﻏ‪‬ﻴﺮ‪‬ﻩ ‪‬ﻣﻘﹶﺎ ‪‬ﻡ ﺍﻟﺬﻯ ﺃﹸ‪‬ﻧ ِﺰﹶﻟ ‪‬‬ ‫ﺍﻟﺒﻴﻬﻘﻰ)‪.(١‬‬ ‫ﰒ ﻧﺰﻝ ﺇﱃ ﺍﳌﺮﻭﺓ ﳝﺸﻰ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺒ‪‬ﺖ ﻗﺪﻣﺎﻩ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻯ‪ ،‬ﺳﻌﻰ ﺣﺘ‪‬ﻰ ﺇﺫﺍ ﺟﺎﻭﺯ‬ ‫ﺻﻌ‪‬ﺪ‪ ،‬ﻣﺸﻰ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻯ ﺻ ‪‬ﺢ ﻋﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺍﳌﻴﻠﲔ ﺍﻷﺧﻀﺮﻳﻦ ﰲ ﺃﻭﻝ‬ ‫ﺍﻟﻮﺍﺩﻯ ﻭﹶﺃ ‪‬‬ ‫ﺍﳌﺴﻌﻰ ﻭﺁﺧﺮﻩ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺩﻯ ﱂ ﻳﺘﻐﲑ ﻋﻦ ﻭﺿﻌﻪ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺟﺎﺑﺮ ﻋﻨﻪ ﰲ‬ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ()‪ .(٢‬ﻭﻇﺎﻫﺮ ﻫﺬﺍ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻣﺎﺷﻴﺎﹰ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‬ ‫ﺠ ِﺔ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍﻉ ﻋﻠﻰ‬ ‫ﱮ ج ﰲ ‪‬ﺣ ‪‬‬ ‫ﻑ ﺍﻟﻨ ‪‬‬ ‫ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻘﻮ ﹸﻝ‪ :‬ﻃﺎ ‪‬‬ ‫ﺱ ﻗﺪ‬ ‫ﻑ ﻭِﻟ‪‬ﻴﺴ‪‬ﺄﻟﹸﻮﻩ ﻓﹶﺈﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺸ ِﺮ ‪‬‬ ‫ﺱ ‪‬ﻭِﻟﻴ‪ ‬‬ ‫ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ ِﻟﻴ‪‬ﺮﺍﻩ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺭ‪‬ﺍ ِﺣﹶﻠﺘِﻪ ﺑﺎﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻏﺸﻮ‪‬ﻩ)‪ ،(٣‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ‪) :‬ﱂ ﻳﻄﻒ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻭﻻ‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﹶﻃﻮ‪‬ﺍﻓﹰﺎ ﻭﺍﺣِﺪﹰﺍ ﻃﻮﺍﻓﻪ ﺍﻷﻭﻝ()‪.(٤‬‬ ‫ﺃﺻﺤﺎﺑ‪‬ﻪ ﺑﲔ ﺍﻟ ‪‬‬ ‫ﺐ‬ ‫ﺐ ﺑﻪ ﺑﻌﲑ‪‬ﻩ‪ ،‬ﻓﻘﺪ ﺍﻧﺼ ‪‬‬ ‫ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ‪ :‬ﻻ ﺗﻌﺎﺭ‪‬ﺽ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻷﻥ ﺍﻟﺮﺍﻛﺐ ﺇﺫﺍ ﺍﻧﺼ ‪‬‬ ‫ﺖ ﻗﺪﻣﺎﻩ ﺃﻳﻀﹰﺎ ﻣﻊ ﺳﺎﺋﺮ ﺟﺴﺪﻩ‪.‬‬ ‫ﹸﻛﻠﱡﻪ‪ ،‬ﻭﺍﻧﺼ‪‬ﺒ ‪‬‬ ‫ﻭﻋﻨﺪﻯ ﰲ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﺟﻪ ﺁﺧﺮ ﺃﺣﺴ ‪‬ﻦ ﻣِﻦ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ‪‬ﺳﻌ‪‬ﻰ ﻣﺎﺷﻴﹰﺎ ﺃﻭﻻﹰ‪ ،‬ﰒ‬ ‫ﺃ ﱠﰎ ﺳﻌﻴ‪‬ﻪ ﺭﺍﻛﺒﺎﹰ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﻣﺼﺮ‪‬ﺣﹰﺎ ﺑﻪ‪ ،‬ﻓﻔﻰ ﺻﺤﻴﺢ )ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﺃﰉ ﺍﻟﻄﱡﻔﻴﻞ‪،‬‬ ‫ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺭﺍﻛﺒﺎﹰ‪ ،‬ﺃﺳ‪‬ـﻨ‪‬ﺔ ﻫﻮ؟‬ ‫ﻑ ﺑﲔ ﺍﻟ ‪‬‬ ‫ﻗﺎﻝ‪) :‬ﻗﻠﺖ ﻻﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﺧﱪﱏ ﻋﻦ ﺍﻟﻄﱠﻮﺍ ِ‬ ‫ﺖ‪ :‬ﻣﺎ ﹶﻗ ‪‬ﻮﻟﹸﻚ ﺻ‪‬ﺪﻗﹸﻮﺍ‬ ‫ﻓﺈﻥ ﻗﻮﻣ‪‬ﻚ ﻳﺰﻋﻤ‪‬ﻮﻥ ﺃﻧﻪ ‪‬ﺳـﱠﻨﺔ‪ .‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﹸﻮﺍ ﻭﻛﺬﺑ‪‬ﻮﺍ ﻗﺎﻝ‪ :‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺤ ‪‬ﻤﺪ‪،‬‬ ‫ﺤ ‪‬ﻤﺪ‪ ،‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬ ‫ﻭﻛﺬﺑ‪‬ﻮﺍ؟ ﻗﺎﻝ‪ :‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﻛﺜﹸ ‪‬ﺮ ‪‬ﻋﹶﻠﻴ‪‬ﻪ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬ ‫ﺱ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ‪.‬‬ ‫ﻀ ‪‬ﺮﺏ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻳ‪ ‬‬ ‫ﺝ ﺍﻟ ‪‬ﻌﻮ‪‬ﺍِﺗ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒﻴ‪‬ﻮ ِ‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(٩٥/٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٨‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٧٣‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٥‬‬


‫‪١٥٠‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻠﹶﻤﺎ ﹶﻛﺜﹸ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﺭ ِﻛﺐ‪ ،‬ﻭﺍﳌﺸ ‪‬ﻰ ﻭﺍﻟﺴ‪‬ﻌﻰ ﺃﻓﻀ ﹸﻞ()‪.(١‬‬ ‫ﻓﺼﻞ‬

‫ﻒ ﻓﻴﻪ‪ ،‬ﻫﻞ ﻛﺎﻥ ﻋﻠﻰ ﻗﺪﻣﻴﻪ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﻭﺃﻣﺎ ﻃﻮﺍﻓﹸﻪ ﺑﺎﻟﺒﻴﺖ ﻋﻨﺪ ﻗﺪﻭﻣﻪ‪ ،‬ﻓﺎﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﻑ ﺍﻟﻨﱮ ج ﰲ‬ ‫ﺭﺍﻛﺒﺎﹰ؟ ﻓﻔﻰ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪ :‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪) :‬ﻃﺎ ‪‬‬ ‫ﺱ()‪.(٢‬‬ ‫ﺏ ﻋﻨ‪‬ﻪ ﺍﻟﻨﺎ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﺠ ِﺔ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍﻉ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ﺍﻟﻜﻌﺒﺔ ﻋﻠﻰ ﺑﻌﲑﻩ ﻳﺴﺘِﻠﻢ‪ ‬ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻦ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳ‪ ‬‬ ‫‪‬ﺣ ‪‬‬ ‫ﺸ‪‬ﺘﻜِﻰ‪،‬‬ ‫ﱮ ج ﻣﻜﺔ ﻭﻫﻮ ‪‬ﻳ ‪‬‬ ‫ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ(‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪) :‬ﹶﻗ ِﺪ ‪‬ﻡ ﺍﻟﻨ ‪‬‬ ‫ﻍ ﻣِﻦ ﻃﻮﺍﻓﻪ‪،‬‬ ‫ﺠﻦٍ‪ ،‬ﻓﻠﻤﺎ ﹶﻓ ‪‬ﺮ ﹶ‬ ‫ﺤ‪‬‬ ‫ﻑ ﻋﻠﻰ ﺭﺍﺣﻠِﺘﻪ‪ ،‬ﻛﱠﻠﻤ‪‬ﺎ ﺃﺗﻰ ﻋﻠﻰ ﺍﻟ ‪‬ﺮ ﹾﻛﻦِ‪ ،‬ﺍﺳﺘﻠﻤﻪ ِﲟ ‪‬‬ ‫ﻓﹶﻄﺎ ‪‬‬ ‫ﺖ ﻋﻠﻰ‬ ‫ﻑ ﺣﻮ ﹶﻝ ﺍﻟﺒﻴ ِ‬ ‫ﺖ ﺍﻟﻨﱮ ج ﻳﻄﻮ ‪‬‬ ‫ﺃﻧﺎﺥ‪ ،‬ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ)‪ .(٣‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻔﻴﻞ‪ :‬ﺭﺃﻳ ‪‬‬ ‫ﺴ‪‬ﺘِﻠﻢ‪ ‬ﺍﳊﺠﺮ ِﲟﺤ‪‬ﺠﻨِﻪ‪ ،‬ﰒ ﻳﻘﺒ‪‬ﻠﻪ(‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺩﻭﻥ ﺫِﻛﺮ ﺍﻟﺒﻌﲑ)‪ .(٤‬ﻭﻫﻮ ﻋﻨﺪ‬ ‫ﺑﻌﲑﻩ‪ ،‬ﻳ ‪‬‬ ‫ﻑ‬ ‫ﺍﻟﺒﻴﻬﻘﻰ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﻣﺴﻠﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟ‪‬ﺒﻌ ِﲑ‪ .‬ﻭﻫﺬﺍ ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺃﻋﻠﻢ ﰲ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﻻ ﰲ ﻃﻮﺍ ِ‬ ‫ﺍﻟﻘﹸﺪﻭﻡ‪ ،‬ﻓﺈﻥ ﺟﺎﺑﺮﹰﺍ ﺣﻜﻰ ﻋﻨﻪ ﺍﻟﺮﻣ ﹶﻞ ﰲ ﺍﻟﺜﻼﺛﺔ ﺍ ُﻷﻭ‪‬ﻝ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﳌﺸﻰ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ :‬ﺃﻣﺎ ﺳ‪‬ﺒﻌﻪ ﺍﻟﺬﻯ ﻃﺎﻓﻪ ﳌﻘ ‪‬ﺪﻣِﻪ‪ ،‬ﻓﻌﻠﻰ ﻗﺪﻣﻴﻪ‪ ،‬ﻷﻥ ﺟﺎﺑﺮﹰﺍ‬ ‫ﺣﻜﻰ ﻋﻨﻪ ﻓﻴﻪ‪ ،‬ﺃﻧﻪ ﺭﻣﻞ ﺛﻼﺛﺔ ﺃﺷﻮﺍﻁ‪ ،‬ﻭﻣﺸﻰ ﺃﺭﺑﻌﺔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﺑ ‪‬ﺮ ﳛﻜﻰ‬ ‫ﻋﻨﻪ ﺍﻟﻄﻮﺍﻑ ﻣﺎﺷﻴﹰﺎ ﻭﺭﺍﻛﺒﹰﺎ ﰲ ﺳ‪‬ﺒ ٍﻊ ﻭﺍﺣﺪ‪ .‬ﻭﻗﺪ ﺣﻔﻆ ﺃﻥ ﺳ‪‬ﺒﻌﻪ ﺍﻟﺬﻯ ﺭﻛﺐ ﻓﻴﻪ ﰲ‬ ‫ﻃﻮﺍﻓﻪ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﰒ ﺫﻛﺮ ﺍﻟﺸﺎﻓﻌﻰ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋ‪‬ﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﺃﻥ‬ ‫ﻼ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃ ‪‬ﻣ ‪‬ﺮ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺃﻥ ‪‬ﻳ ‪‬ﻬﺠ‪‬ﺮﻭﺍ ﺑﺎﻹﻓﺎﺿﺔ‪ ،‬ﻭﺃﻓﺎﺽ ﰲ ﻧﺴﺎﺋﻪ ﻟﻴ ﹰ‬ ‫ﺠِﻨﻪِ‪ ،‬ﺃﺣﺴِﺒﻪ ﻗﺎﻝ‪ :‬ﻓﻴﻘﺒ‪‬ﻞ ﻃﺮﻑ ﺍﶈﺠﻦ)‪.(٥‬‬ ‫ﺤ‪‬‬ ‫ﻳﺴﺘﻠﻢ ﺍﻟﺮ‪‬ﻛﻦ ﺑِﻤ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻣﻊ ﺃﻧﻪ ﻣﺮﺳﻞ‪ ،‬ﻓﻬﻮ ﺧﻼﻑ ﻣﺎ ﺭﻭﺍﻩ ﺟﺎﺑﺮ ﻋﻨﻪ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﺃﻧﻪ ﻃﺎﻑ‬ ‫ﻑ ﺍﻹﻓﺎﺿﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﻭﺕ ﻋﺎﺋﺸﺔ ﻭﺍﺑ ‪‬ﻦ ﻋﻤﺮ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﻭﻗﻮﻝ‬ ‫ﻃﻮﺍ ‪‬‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﺍﻟﻨﱮ ج ﻗﺪﻡ ﻣﻜﺔ ﻭﻫﻮ ﻳﺸﺘﻜﻰ‪ ،‬ﻓﻄﺎﻑ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﻛﻠﻤﺎ ﺃﺗﻰ ﺍﻟﺮﻛﻦ‬ ‫ﺍﺳﺘﻠﻤﻪ‪ .‬ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻓﻬﻮ ﰲ ﺇﺣﺪﻯ ‪‬ﻋﻤ‪‬ﺮﻩ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﺻﺢ ﻋﻨﻪ ﺍﻟﺮﻣﻞ ﰲ ﺍﻟﺜﻼﺛﺔ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢٦٤‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪ ،(١٩٢٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٠١/٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺧﻪ ﻣﺴﻠﻢ )‪.(١٢٧٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٨٨١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٠٠/٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢٧٥‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٠١ ،١٠٠/٥‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻣﺴﻨﺪﻩ )‪.(٦٩/٢‬‬


‫‪١٥١‬‬ ‫ﺍ ُﻷﻭ‪‬ﻝ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﺴﻌﻰ‪ :‬ﺇﻧﻪ ﺭﻣﻞ ﻋﻠﻰ‬ ‫ﺚ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺑﻌﲑﻩ‪ ،‬ﻓﺈﻥ ﻣ‪‬ﻦ ﺭﻣﻞ ﻋﻠﻰ ﺑﻌﲑﻩ‪ ،‬ﻓﻘﺪ ﺭﻣﻞ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﰲ ﺷﺊ ﻣﻦ ﺍﻷﺣﺎﺩﻳ ِ‬ ‫ﺭﺍﻛﺒﹰﺎ ﰲ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﺨﺐ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻃﺎﻑ ج ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺃﻳﻀﹰﺎ ﺳﺒﻌﺎﹰ‪ ،‬ﺭﺍﻛﺒﹰﺎ ﻋﻠﻰ ﺑﻌﲑﻩ ‪‬ﻳ ‪‬‬ ‫ﺛﻼﺛﺎﹰ‪ ،‬ﻭﳝﺸﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﻭﻫﺎﻣﻪ ﻭﻏﻠﻄﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﺈﻥ ﺃﺣﺪﹰﺍ ﱂ ﻳ ﹸﻘ ﹾﻞ ﻫﺬﺍ ﻗﻂﱡ ﻏﲑﻩ‪،‬‬ ‫ﻭﻻ ﺭﻭﺍﻩ ﺃﺣﺪ ﻋﻦ ﺍﻟﻨﱮ ج ﺍﻟﺒﺘﺔ‪ .‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﻐﻠِﻂ ﺃﺑﻮ ﳏﻤﺪ‪،‬‬ ‫ﺐ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺍﺳﺘﺪﻻﻟﹸﻪ ﻋﻠﻴﻪ ﲟﺎ ﺭﻭﺍﻩ ﻣﻦ‬ ‫ﻭﻧﻘﻠﻪ ﺇﱃ ﺍﻟﻄﻮﺍﻑ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ .‬ﻭﺃﻋﺠ ‪‬‬ ‫ﲔ ﹶﻗﺪِﻡ ﻣﻜﺔ‪ ،‬ﻭﺍﺳﺘﻠﻢ ﺍﻟﺮﻛ ‪‬ﻦ ﺃﻭ‪‬ﻝ‬ ‫ﻑﺣ ‪‬‬ ‫ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪) ،‬ﺃﻥ ﺍﻟﻨﱮ ج ﻃﺎ ‪‬‬ ‫ﺐ ﺛﻼﺛ ﹶﺔ ﺃﻃﻮﺍﻑ‪ ،‬ﻭﻣﺸﻰ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻓﺮﻛﻊ ﺣﲔ ﹶﻗﻀ‪‬ﻰ ﻃﻮﺍﻓﹶﻪ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺻﻠﱠﻰ ﻋﻨﺪ‬ ‫ﺷﺊ‪ ،‬ﰒ ‪‬ﺧ ‪‬‬ ‫ﺍ ﹶﳌﻘﹶﺎﻡ ﺭ‪‬ﻛﻌﺘﲔ‪ ،‬ﰒ ﺳﻠﱠﻢ ﻓﺎﻧﺼﺮﻑ‪ ،‬ﻓﺄﺗﻰ ﺍﻟﺼ‪‬ﻔﺎ‪ ،‬ﻓﻄﺎﻑ ﺑﺎﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ‪(...‬‬ ‫ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ)‪ .(١‬ﻗﺎﻝ‪ :‬ﻭﱂ ﳒﺪ ﻋﺪﺩ ﺍﻟ ‪‬ﺮﻣ‪‬ﻞ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻣﻨﺼﻮﺻﺎﹰ‪ ،‬ﻭﻟﻜﻨﻪ‬ ‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ .‬ﻫﺬﺍ ﻟﻔﻈﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﺍﳌﺘﻔ ‪‬ﻖ ﻋﻠﻴﻪ‪ :‬ﺍﻟﺴﻌ ‪‬ﻰ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻯ ﰲ ﺍﻷﺷﻮﺍﻁ ﻛﻠﱢﻬﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮ‪ ‬ﻣ ﹸﻞ ﰲ ﺍﻟﺜﻼﺛﺔ‬ ‫ﺍ ُﻷﻭ‪‬ﻝ ﺧﺎﺻ‪‬ﺔ‪ ،‬ﻓﻠﻢ ﻳﻘﹸﻠﻪ‪ ،‬ﻭﻻ ﻧﻘﻠﻪ ﻓﻴﻤﺎ ﻧﻌﻠ ‪‬ﻢ ﻏﲑ‪‬ﻩ‪ .‬ﻭﺳﺄﻟﺖ ﺷﻴﺨﻨﺎ ﻋﻨﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣِﻦ‬ ‫ﺃﻏﻼﻃﻪ‪ ،‬ﻭﻫﻮ ﱂ ﳛ ‪‬ﺞ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺴﺐ‪ ‬ﺑﺬﻫﺎﺑﻪ‬ ‫ﻂ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺳﻌﻰ ﺃﺭﺑ‪‬ﻊ ﻋﺸﺮ ﹶﺓ ﻣﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﳛﺘ ِ‬ ‫ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﺍﻟﻐﻠﻂﹶ‪ ،‬ﻏﻠ ﹸ‬ ‫ﻭﺭﺟﻮﻋِﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻫﺬﺍ ﻏﻠﻂ ﻋﻠﻴﻪ ج‪ ،‬ﱂ ﻳﻨﻘﻠﻪ ﻋﻨﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻗﺎﻟﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‬ ‫ﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻷﺋﻤﺔ‪ .‬ﻭﳑﺎ‬ ‫ﺍﻟﺬﻳﻦ ﺍﺷﺘﻬﺮﺕ ﺃﻗﻮﺍﻟﹸﻬﻢ‪ ،‬ﻭﺇﻥ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌ ‪‬‬ ‫ﺏ‬ ‫ﻳﺒﲔ ﺑ‪‬ﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻧﻪ ج ﻻ ﺧﻼﻑ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﺧﺘﻢ ﺳﻌﻴﻪ ﺑﺎﳌﺮﻭﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻫﺎ ‪‬‬ ‫ﻉ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻜﺎﻥ ﺧﺘﻤ‪‬ﻪ ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺼ‪‬ﻔﺎ‪.‬‬ ‫ﻭﺍﻟﺮﺟﻮ ‪‬‬ ‫ﻭﻛﺎﻥ ج ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﳌﺮﻭﺓ‪ ،‬ﺭِﻗ ‪‬ﻰ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻛﺒ‪‬ﺮ ﺍﻟﻠﱠ ‪‬ﻪ ﻭﻭﺣ‪‬ﺪﻩ‪،‬‬ ‫ﻭﻓﻌﻞ ﻛﻤﺎ ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﺼ‪‬ﻔﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﻛﻤﻞ ﺳﻌﻴﻪ ﻋﻨﺪ ﺍﳌﺮﻭﺓ‪ ،‬ﺃﻣ ‪‬ﺮ ﹸﻛ ﱠﻞ ﻣ‪‬ﻦ ﻻ ‪‬ﻫﺪ‪‬ﻯ ﻣﻌﻪ ﺃﻥ‬ ‫ﻁ ِﺀ ﺍﻟﻨ‪‬ﺴﺎﺀ‪،‬‬ ‫ﳊﻞﱠ ﹸﻛﱠﻠ ‪‬ﻪ ﻣِﻦ ‪‬ﻭ ﹾ‬ ‫ﺤﻞﱠ ﺣﺘﻤﹰﺎ ﻭﻻ ‪‬ﺑﺪ‪ ،‬ﻗﺎﺭﻧﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﻔﺮﺩﺍﹰ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺃﻥ ‪‬ﻳ ِ‬ ‫‪‬ﻳ ِ‬ ‫ﺤﻠﱡﻮﺍ ﺍ ِ‬ ‫ﺤﻞﱠ ﻫﻮ ﻣِﻦ ﺃﺟ ِﻞ‬ ‫ﻭﺍﻟﻄﱢﻴﺐ‪ ،‬ﻭﻟﹸﺒﺲ ﺍﳌﺨﻴﻂ‪ ،‬ﻭﺃﻥ ﻳﺒﻘﻮﺍ ﻛﺬﻟﻚ ﺇﱃ ﻳﻮﻡ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻭ‪‬ﻳﺔِ‪ ،‬ﻭﱂ ‪‬ﻳ ِ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٣٢/٣‬‬


‫‪١٥٢‬‬ ‫ﺖ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻭﻟﹶﺠ ‪‬ﻌ ﹾﻠﺘ‪‬ﻬﺎ‬ ‫ﺕ ﳌﺎ ‪‬ﺳ ﹾﻘ ‪‬‬ ‫ﺖ ﻣﻦ ﹶﺃﻣ‪‬ﺮﻯ ﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫‪‬ﻫﺪ‪‬ﻳﻪ‪ .‬ﻭﻫﻨﺎﻙ ﻗﺎﻝ‪) :‬ﻟﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹾﻠ ‪‬‬ ‫ﻋ‪ ‬ﻤ ‪‬ﺮ ﹰﺓ(‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺃﻧﻪ ﺃﺣ ﱠﻞ ﻫﻮ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ ﻗﻄﻌﺎﹰ‪ ،‬ﻗﺪ ﺑﻴﻨ‪‬ﺎﻩ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻭﻫ‪‬ﻨﺎﻙ ﺩﻋﺎ ﻟﻠﻤﺤﻠﱢﻘﲔ ﺑﺎﳌﻐﻔﺮﺓ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﻟﻠﻤﻘﺼ‪‬ﺮﻳﻦ ﻣﺮﺓ)‪ .(١‬ﻭﻫﻨﺎﻙ ﺳﺄﻟﻪ ﺳﺮﺍﻗ ﹸﺔ ﺑﻦ‬ ‫ﺐ ﺃﻣﺮﻩ ﳍﻢ ﺑﺎﻟﻔﺴﺦ ﻭﺍﻹﺣﻼﻝ‪ :‬ﻫﻞ ﺫﻟﻚ ﻟِﻌﺎﻣِﻬﻢ ﺧﺎﺻﺔ‪ ،‬ﺃﻡ‬ ‫ﻣﺎﻟﻚ ﺑﻦ ‪‬ﺟ ‪‬ﻌﺸ‪‬ﻢ ﻋﻘﻴ ‪‬‬ ‫ﺤﻞﱠ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻻ ﻋ‪‬ﻤﺮ‪ ،‬ﻭﻻ ﻋﻠﻰ‪ ،‬ﻭﻻ ﻃﻠﺤﺔﹸ‪ ،‬ﻭﻻ‬ ‫ﻟﻸﺑﺪ؟ ﻓﻘﺎﻝ‪) :‬ﺑ ﹾﻞ ﻟِﻸﺑﺪ(‪ .‬ﻭﱂ ‪‬ﻳ ِ‬ ‫ﺍﻟﺰﺑ ‪‬ﲑ ﻣﻦ ﺃﺟﻞ ﺍ ﹶﳍﺪ‪‬ﻯ‪.‬‬ ‫ﺤﻞﱠ ﻣﻦ ﺃﺟﻞ ﺗﻌﺬﱡ ِﺭ‬ ‫ﻭﺃﻣﺎ ﻧﺴﺎﺅﻩ ج‪ ،‬ﻓﺄﺣﻠﻠﻦ‪ ،‬ﻭ ﹸﻛﻦ‪ ‬ﻗﺎﺭﻧﺎﺕ‪ ،‬ﺇﻻ ﻋﺎﺋﺸﺔ ﻓﺈ‪‬ﺎ ﱂ ‪‬ﺗ ِ‬ ‫ﺍﳊﻞ ﻋﻠﻴﻬﺎ ﳊﻴﻀﻬﺎ‪ ،‬ﻭﻓﺎﻃﻤﺔ ﺣﻠﱠﺖ‪ ،‬ﻷ‪‬ﺎ ﱂ ﻳﻜﻦ ﻣﻌﻬﺎ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﱂ‬ ‫ﺤﻞﱠ ﻣِﻦ ﺃﺟﻞ ‪‬ﻫﺪ‪‬ﻳﻪ‪ ،‬ﻭﺃﻣﺮ ج ﻣ‪‬ﻦ ﺃﻫﻞ ﺑﺈﻫﻼ ِﻝ ﻛﺈﻫﻼﻟﻪ ﺃﻥ ﻳ‪‬ﻘﻴﻢ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺇﻥ ﻛﺎﻥ‬ ‫‪‬ﻳ ِ‬ ‫ﺤﻞﱠ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪.‬‬ ‫ﻣﻌﻪ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﺃﻥ ‪‬ﻳ ِ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﺼﻠﱢﻰ ﻣﺪﺓ ‪‬ﻣﻘﹶﺎﻣﻪ ﲟﻜﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﲟﱰﻟﻪ ﺍﻟﺬﻯ ﻫﻮ ﻧﺎﺯِﻝ ﻓﻴﻪ ﺑﺎﳌﺴﻠﻤﲔ‬ ‫ﺑﻈﹶﺎﻫِﺮ ﻣﻜﱠﺔ‪ ،‬ﻓﺄﻗﺎﻡ ﺑﻈﺎﻫﺮﻣﻜﺔ ﺃﺭﺑﻌ ﹶﺔ ﺃﻳ‪‬ﺎﻡ ‪‬ﻳ ﹾﻘﺼ‪‬ﺮ‪ ‬ﺍﻟﺼ‪‬ﻼﺓ)‪ (٢‬ﻳﻮﻡ ﺍﻷﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﻟﺜﻼﺛﺎﺀ‬ ‫ﻭﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳋﻤﻴﺲ ﺿ‪‬ﺤﻰ‪ ،‬ﺗﻮﺟ‪‬ﻪ ﲟﻦ ﻣﻌﻪ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﺄﺣﺮﻡ‬ ‫ﺑﺎﳊ ‪‬ﺞ ‪‬ﻣ ‪‬ﻦ ﻛﺎﻥ ﺃﺣ ﱠﻞ ﻣﻨﻬﻢ ﻣِﻦ ﺭﺣﺎﳍﻢ‪ ،‬ﻭﱂ ﻳﺪ ‪‬ﺧﻠﹸﻮﺍ ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺄﺣﺮﻣ‪‬ﻮﺍ ﻣﻨﻪ‪ ،‬ﺑﻞ‬ ‫ﻒ ﻇﻬﻮﺭﻫﻢ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﻧﺰﻝ ‪‬ﺎ‪ ،‬ﻭﺻﻠﱠﻰ ‪‬ﺎ ﺍﻟﻈﻬ ‪‬ﺮ ﻭﺍﻟﻌﺼﺮ‪،‬‬ ‫ﺃﺣﺮﻣ‪‬ﻮﺍ ﻭﻣﻜ ﹸﺔ ﺧﻠ ‪‬‬ ‫ﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﺳﺎﺭ ﻣﻨﻬﺎ ﺇﱃ ﻋﺮﻓﺔ‪ ،‬ﻭﺃﺧﺬ ﻋﻠﻰ‬ ‫ﻭﺑﺎﺕ ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻴﻠ ﹶﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻠﻤﺎ ﻃﻠﻌ ِ‬ ‫ﺐ ﻋﻠﻰ ﳝﲔ ﻃﺮﻳﻖ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ ﺍﳌﻠﺒ‪‬ﻰ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﹸﻜ‪‬ﺒﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﻃﺮﻳﻖ ﺿ ‪‬‬ ‫ﺖ ﻟﻪ ِﺑ‪‬ﻨ ِﻤﺮ‪‬ﺓ‬ ‫ﻳﺴ ‪‬ﻤﻊ‪ ‬ﺫﻟﻚ ﻭﻻ ﻳ‪‬ﻨ ِﻜﺮ‪ ‬ﻋﻠﻰ ﻫﺆﻻﺀ ﻭﻻ ﻋﻠﻰ ﻫﺆﻻﺀ)‪ ،(٣‬ﻓﻮﺟﺪ ﺍﻟ ﹸﻘﺒ‪‬ﺔ ﻗﺪ ﺿ‪ِ ‬ﺮ‪‬ﺑ ‪‬‬ ‫ﺏ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﱰﻝ ‪‬ﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﺑﺄﻣﺮﻩ‪ ،‬ﻭﻫﻰ ﻗﺮﻳﺔ ﺷﺮﻗﻰ ﻋﺮﻓﺎﺕ‪ ،‬ﻭﻫﻰ ﺧﺮﺍ ‪‬‬ ‫ﺃﻣﺮ ﺑﻨﺎﻗﺘﻪ ﺍﻟﻘﹶﺼﻮﺍﺀ ﹶﻓﺮ‪‬ﺣِﻠﺖ‪ ،‬ﰒ ﺳﺎﺭ ﺣﱴ ﺃﺗﻰ ﺑ‪‬ﻄﻦ ﺍﻟﻮﺍﺩﻯ ﻣﻦ ﺃﺭﺽ ﻋ‪ ‬ﺮ‪‬ﻧ ﹶﺔ‪.‬‬ ‫ﺱ ﻭﻫﻮ ﻋﻠﻰ ﺭﺍﺣِﻠﺘﻪ ﺧ‪‬ﻄﺒﺔ ﻋﻈﻴﻤﺔ ﻗ ‪‬ﺮ ‪‬ﺭ ﻓﻴﻬﺎ ﻗﻮﺍﻋِﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﺪ ‪‬ﻡ‬ ‫ﻓﺨﻄﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﻙ ﻭﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻗﺮ‪‬ﺭ ﻓﻴﻬﺎ ﲢﺮ ‪‬ﱘ ﺍﶈﺮ‪‬ﻣﺎﺕ ﺍﻟﱴ ﺍﺗﻔﻘﺖ ﺍﳌِﻠ ﹸﻞ ﻋﻠﻰ ﲢﺮﳝﻬﺎ‪،‬‬ ‫ﻓﻴﻬﺎ ﻗﻮﺍ ِﻋ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٨ ،٤٤٦/٣‬ﻭﻣﺴﻠﻢ )‪.(١٣٠٢)(١٣٠١‬‬ ‫)‪ (٢‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٦٦/٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٠٨ ،٤٠٧/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٨٥‬‬


‫‪١٥٣‬‬ ‫ﺖ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﻭﺿﻊ ﻓﻴﻬﺎ‬ ‫ﻭﻫﻰ ﺍﻟﺪ‪‬ﻣﺎﺀُ‪ ،‬ﻭﺍﻷﻣﻮﺍﻝﹸ‪ ،‬ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﻭﺿﻊ ﻓﻴﻬﺎ ﺃﹸﻣﻮ ‪‬ﺭ ﺍﳉﺎﻫﻠﻴﺔ ﲢ ‪‬‬ ‫ﺭﺑﺎ ﺍﳉﺎﻫﻠﻴﺔ ﹸﻛﻠﱠﻪ ﻭﺃﺑﻄﻠﻪ‪ ،‬ﻭﺃﻭﺻﺎﻫﻢ ﺑﺎﻟﻨﺴﺎﺀ ﺧﲑﺍﹰ‪ ،‬ﻭﺫﻛﺮ ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻯ ﳍﻦ ﻭﺍﻟﺬﻯ ﻋﻠﻴﻬﻦ‪،‬‬ ‫ﻕ ﻭﺍﻟﻜِﺴﻮﺓﹸ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﱂ ﻳ‪‬ﻘﺪ‪‬ﺭ ﺫﻟﻚ ﺑﺘﻘﺪﻳﺮ‪ ،‬ﻭﺃﺑﺎﺡ ﻟﻸﺯﻭﺍﺝ‬ ‫ﺐ ﳍﻦ ﺍﻟﺮﺯ ‪‬‬ ‫ﻭﺃﻥ ﺍﻟﻮﺍﺟ ‪‬‬ ‫ﺿﺮﺑ‪‬ﻬﻦ ﺇﺫﺍ ﹶﺃ ‪‬ﺩ ‪‬ﺧﻠﹾﻦ ﺇﱃ ﺑﻴﻮ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﻳﻜﺮﻫﻪ ﺃﺯﻭﺍﺟ‪‬ﻬﻦ‪ ،‬ﻭﺃﻭﺻﻰ ﺍ ُﻷﻣ‪‬ﺔ ﻓﻴﻬﺎ ﺑﺎﻻﻋﺘﺼﺎﻡ‬ ‫ﻀﻠﱢﻮﺍ ﻣﺎ ﺩﺍﻣﻮﺍ ﻣﻌﺘﺼﻤﲔ ﺑﻪ‪ ،‬ﰒ ﺃﺧﱪﻫﻢ ﺃ‪‬ﻢ ﻣﺴﺆﻭﻟﻮﻥ‬ ‫ﺑﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺃﺧﱪ ﺃ‪‬ﻢ ﻟﻦ ‪‬ﻳ ِ‬ ‫ﺖ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﺍﺳﺘﻨﻄﻘﻬﻢ‪ :‬ﲟﺎﺫﺍ ﻳﻘﻮﻟﹸﻮﻥ‪ ،‬ﻭﲟﺎﺫﺍ ﻳﺸﻬﺪﻭﻥ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﺸﻬﺪ ﺃﻧﻚ ﻗﺪ ‪‬ﺑﱠﻠﻐ‪‬ﺖ ﻭﹶﺃ ‪‬ﺩ‪‬ﻳ ‪‬‬ ‫ﺙ ﻣﺮﺍﺕ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺃﻥ ‪‬ﻳ‪‬ﺒﻠﱢﻎ‬ ‫ﺤﺖ‪ ،‬ﻓﺮﻓﻊ ﺃﹸﺻﺒﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﻋﻠﻴﻬﻢ ﺛﻼ ﹶ‬ ‫ﺼ‪‬‬ ‫ﻭ‪‬ﻧ ‪‬‬ ‫)‪(١‬‬ ‫ﺷﺎﻫﺪ‪‬ﻫﻢ ﻏﺎﺋﺒ‪‬ﻬﻢ ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﺃﺭﺳﻠﺖ ﺇﻟﻴﻪ ﺃ ‪‬ﻡ ﺍﻟﻔﻀﻞ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺍﳍِﻼﻟﻴﺔ ﻭﻫﻰ ﺃ ‪‬ﻡ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﺑﻘﺪﺡ ﻟﱭ‪ ،‬ﻓﺸﺮﺑﻪ ﺃﻣﺎ ‪‬ﻡ ﺍﻟﻨ‪‬ﺎﺱ ﻭﻫﻮ ﻋﻠﻰ ﺑﻌﲑﻩ)‪ (٢‬ﻓﻠﻤﺎ ﺃﰎ ﺍﳋﹸﻄﺒﺔ‪ ،‬ﺃﻣﺮ ﺑﻼ ﹰﻻ ﻓﺄﻗﺎﻡ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻭﳘﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﺈﻥ ﻗِﺼﺔ ﺷﺮﺑﻪ ﺍﻟﻠﱭ‪ ،‬ﺇﳕﺎ ﻛﺎﻧﺖ ﺑﻌﺪ ﻫﺬﺍ ﺣﲔ ﺳﺎﺭ‬ ‫ﺱ‬ ‫ﺇﱃ ﻋﺮﻓﺔ ﻭﻭﻗﻒ ‪‬ﺎ‪ ،‬ﻫﻜﺬﺍ ﺟﺎﺀ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﺼﺮ‪‬ﺣﹰﺎ ﺑﻪ ﻋﻦ ﻣﻴﻤﻮﻧﺔ‪) :‬ﺃﻥ ﺍﻟﻨﺎ ‪‬‬ ‫‪‬ﺷﻜﱡﻮﺍ ﰲ ﺻِﻴﺎﻡ ﺍﻟﻨﱮ ج ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ‪ ،‬ﻓﺄﺭﺳﻠﺖ ﺇﻟﻴﻪ ﲝِﻼﺏ ﻭﻫﻮ ﻭﺍﻗِﻒ ﰲ ﺍﳌﻮﻗﻒ‪ ،‬ﻓﺸﺮِﺏ‬ ‫ﺱ ﻳﻨﻈﺮﻭﻥ(‪ .‬ﻭﰱ ﻟﻔﻆ‪) :‬ﻭﻫﻮ ﻭﺍﻗﻒ ﺑﻌﺮﻓﺔ()‪.(٣‬‬ ‫ﻣﻨﻪ ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﻭﻣﻮﺿ ‪‬ﻊ ﺧ‪‬ﻄﺒﺘﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﻮﻗﻒ‪ ،‬ﻓﺈﻧﻪ ﺧﻄﺐ ِﺑﻌ‪ ‬ﺮﻧ‪‬ﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﻫﻮ‬ ‫ج ﻧﺰ‪‬ﻝ ِﺑ‪‬ﻨ ِﻤ ‪‬ﺮﺓﹶ‪ ،‬ﻭﺧﻄﺐ ِﺑﻌ‪ ‬ﺮﻧ‪‬ﺔ‪ ،‬ﻭﻭﻗﻒ ِﺑﻌ‪‬ﺮﻓﹶﺔ‪ ،‬ﻭﺧﻄﺐ ﺧ‪‬ﻄﺒﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﱂ ﺗﻜﻦ‬ ‫ﺧﻄﺒﺘﲔ‪ ،‬ﺟﻠﺲ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﲤﻬﺎ‪ ،‬ﺃ ‪‬ﻣ ‪‬ﺮ ﺑﻼ ﹰﻻ ﻓﺄﺫﱠﻥ‪ ،‬ﰒ ﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬﺮ‬ ‫ﺭﻛﻌﺘﲔ ﺃﺳ ‪‬ﺮ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻮ ‪‬ﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺎﻓِﺮ ﻻ ﻳ‪‬ﺼﻠﱢﻰ ﲨﻌﺔ‪ ،‬ﰒ‬ ‫ﺃﻗﺎﻡ ﻓﺼﻠﱠﻰ ﺍﻟﻌﺼﺮ ﺭﻛﻌﺘﲔ ﺃﻳﻀﹰﺎ ﻭﻣﻌﻪ ﺃﻫﻞ ﻣﻜﺔ‪ ،‬ﻭﺻﱡﻠﻮ‪‬ﺍ ﺑﺼ‪‬ﻼﺗِﻪ ﻗﺼﺮﹰﺍ ﻭﲨﻌﹰﺎ ﺑﻼ ﺭﻳﺐ‪،‬‬ ‫ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻹﲤﺎﻡ‪ ،‬ﻭﻻ ﺑﺘﺮﻙ ﺍﳉﻤﻊ‪ ،‬ﻭﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻗﺎﻝ ﳍﻢ‪) :‬ﺃِﺗﻤ‪‬ﻮﺍ ﺻ‪‬ﻼ‪‬ﺗﻜﹸﻢ ﻓﺈﻧ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ‬ ‫‪‬ﺳ ﹾﻔ ‪‬ﺮ(‪ ،‬ﻓﻘﺪ ﻏﻠﻂ ﻓﻴﻪ ﻏﻠﻄﹰﺎ ﺑﻴ‪‬ﻨﺎﹰ‪ ،‬ﻭﻭﻫﻢ ﻭﳘﺎ ﻗﺒﻴﺤﹰﺎ‪ .‬ﻭﺇﳕﺎ ﻗﺎﻝ ﳍﻢ ﺫﻟﻚ ﰲ ﻏﺰﺍﺓ ﺍﻟﻔﺘﺢ‬ ‫ﲜﻮﻑ ﻣﻜﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﰲ ﺩﻳﺎﺭﻫﻢ ﻣﻘﻴﻤﲔ)‪.(٤‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢١٨‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٧ ،٢٠٦/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٢٣‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٧/٤‬ﻭﻣﺴﻠﻢ )‪.(١١٢٤‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٣٢/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٢٢٩‬ﻭﺍﻟﻄﻴﺎﻟﺴﻲ )‪،(١٢٥ ،١٢٤/١‬‬ ‫ﻭﺍﻟﻄﺤﺎﻭﻱ )‪ ،(٤١٧/١‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٣٥/٣‬‬


‫‪١٥٤‬‬ ‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺃﺻ ‪‬ﺢ ﺃﻗﻮﺍ ِﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺃﻥ ﺃﻫﻞ ‪‬ﻣﻜﹼﺔ ‪‬ﻳ ﹾﻘﺼ‪‬ﺮ‪‬ﻭﻥ ﻭﳚﻤﻌﻮﻥ ﺑﻌﺮﻓﺔ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﹸﻮﺍ‬ ‫ﻣﻊ ﺍﻟﻨﱮ ج‪ ،‬ﻭﰱ ﻫﺬﺍ ﺃﻭﺿ ‪‬ﺢ ﺩﻟﻴﻞ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺳﻔﺮ ﺍﻟﻘﺼﺮ ﻻ ﻳﺘﺤﺪ‪ ‬ﺩ ﲟﺴﺎﻓ ٍﺔ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻻ‬ ‫ﻚ ﰲ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﺄﺛ ‪‬ﲑ ﳌﺎ ﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺒﹰﺎ ﻭﻫﻮ‬ ‫ﺑﺄﻳﺎﻡ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻻ ﺗﺄﺛﲑ ﻟﻠ‪‬ﻨﺴ‪ِ ‬‬ ‫ﺍﻟﺴﻔﺮ‪ ،‬ﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﻭﺟﻪ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﶈﺪﺩﻭﻥ‪.‬‬ ‫ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﺭﻛﺐ ﺣﱴ ﺃﺗﻰ ﺍﳌﻮﻗﻒ‪ ،‬ﻓﻮﻗﻒ ﰲ ﺫﻳﻞ ﺍﳉﺒﻞ ﻋﻨﺪ‬ ‫ﺼﺨ‪‬ﺮﺍﺕِ‪ ،‬ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟ ِﻘﺒ‪‬ﻠﺔ‪ ،‬ﻭﺟﻌﻞ ‪‬ﺣ‪‬ﺒ ﹶﻞ ﺍﳌﹸﺸﺎﺓ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺑﻌﲑﻩ‪ ،‬ﻓﺄﺧ ﹶﺬ ﰲ‬ ‫ﺍﻟ ‪‬‬ ‫ﺍﻟﺪ‪‬ﻋﺎﺀ ﻭﺍﻟﺘﻀﺮ‪‬ﻉ ﻭﺍﻻﺑﺘﻬﺎﻝ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺃﻣﺮ ﺍﻟﻨ‪‬ﺎﺱ ﺃﻥ ﻳﺮﻓﻌ‪‬ﻮﺍ ﻋﻦ ﺑﻄﻦ ‪‬ﻋ ‪‬ﺮ‪‬ﻧﺔﹶ‪،‬‬ ‫ﻒ()‪.(١‬‬ ‫ﻭﺃﺧﱪ ﺃﻥ ﻋﺮﻓﺔ ﻻ ﲣﺘﺺ ﲟﻮﻗﻔﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻗﺎﻝ‪) :‬ﻭﹶﻗ ﹾﻔﺖ‪ ‬ﻫﺎﻫﻨﺎ ﻭ ‪‬ﻋ ‪‬ﺮﹶﻓﺔﹸ ﹸﻛﻠﱡﻬﺎ ‪‬ﻣ ‪‬ﻮِﻗ ‪‬‬ ‫ﻭﺃﺭﺳﻞ ﺇﱃ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻣﺸﺎﻋﺮﻫﻢ‪ ،‬ﻭﻳﻘﻔﻮﺍ ‪‬ﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﻣِﻦ ﺇﺭﺙ ﺃﺑﻴﻬﻢ‬ ‫ﳊ ‪‬ﺞ ‪‬ﻋ ‪‬ﺮﹶﻓﺔﹸ‪ ،‬ﻣ‪‬ﻦ‬ ‫ﺠﺪٍ‪ ،‬ﻓﺴﺄﻟﻮﻩ ﻋﻦ ﺍﳊﺞ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍ ﹶ‬ ‫ﺱ ﻣﻦ ﺃﻫﻞ ‪‬ﻧ ‪‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ)‪ (٢‬ﻭﻫﻨﺎﻟﻚ ﺃﻗﺒﻞ ﻧﺎ ‪‬‬ ‫ﺠ ﹶﻞ ﰲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣﻴ‪‬ﻦ‪،‬‬ ‫ﺠﻪ‪ ،‬ﺃﻳ‪‬ﺎ ‪‬ﻡ ِﻣﻨ‪‬ﻰ ﺛﹶﻼﹶﺛﺔﹲ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﺼ‪‬ﺒ ِﺢ ِﻣ ‪‬ﻦ ﹶﻟ‪‬ﻴﹶﻠ ِﺔ ‪‬ﺟ ‪‬ﻤﻊٍ‪ ،‬ﺗ ‪‬ﻢ ‪‬ﺣ ‪‬‬ ‫ﻼ ِﺓ ﺍﻟ ‪‬‬ ‫ﺻﹶ‬ ‫ﺟ‪‬ﺎﺀ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬‬ ‫)‪(٣‬‬ ‫ﻼ ِﺇﹾﺛ ‪‬ﻢ ﻋﻠﻴﻪ( ‪.‬‬ ‫ﻓﻼ ﺇﹾﺛ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﹶﺄ ‪‬ﺧ ‪‬ﺮ ﹶﻓ ﹶ‬ ‫ﻭﻛﺎﻥ ﰲ ﺩﻋﺎﺋﻪ ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﺇﱃ ﺻﺪﺭﻩ ﻛﺎﺳﺘﻄﻌﺎﻡ ﺍﳌﺴﻜﲔ‪ ،‬ﻭﺃﺧﱪﻫﻢ ﺃ ﱠﻥ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‬ ‫ﺍﻟ ‪‬ﺪﻋ‪‬ﺎﺀ ‪‬ﺩﻋ‪‬ﺎ ُﺀ ‪‬ﻳ ‪‬ﻮ ِﻡ ‪‬ﻋ ‪‬ﺮﹶﻓ ﹶﺔ)‪.(٤‬‬ ‫ﳊ ‪‬ﻤﺪ‪ ‬ﻛﺎﱠﻟﺬِﻯ ‪‬ﻧﻘﹸﻮﻝﹸ‪ ،‬ﻭ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ِﻣﻤ‪‬ﺎ‬ ‫ﻚﺍﹶ‬ ‫ﻭﺫﻛﺮ ﻣﻦ ﺩﻋﺎﺋﻪ ج ﰲ ﺍﳌﻮﻗﻒ‪) :‬ﺍﻟﻠﱠﻬ‪ ‬ﻢ ﹶﻟ ‪‬‬ ‫ﻚ ﺭﺑ‪‬ﻰ ﺗ‪‬ﺮﺍﺛﻰ‪،‬‬ ‫ﻚ ﻣ‪‬ﺂﰉ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎﻯ‪ ،‬ﻭ ‪‬ﻣﻤ‪‬ﺎﺗِﻰ‪ ،‬ﻭ‪‬ﺇﻟﻴ ‪‬‬ ‫ﻚ ﺻ‪‬ﻼﺗﻰ ‪‬ﻭ‪‬ﻧﺴ‪‬ﻜﻰ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﻧﻘﹸﻮﻝﹸ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﻟ ‪‬‬ ‫ﺕ ﺍﻷ ‪‬ﻣﺮِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻰ ﹶﺃﻋ‪‬ﻮ ﹸﺫ‬ ‫ﺼ ‪‬ﺪﺭِ‪ ،‬ﻭﺷ‪‬ﺘﺎ ِ‬ ‫ﺏ ﺍﻟ ﹶﻘ‪‬ﺒﺮِ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﺳ ‪‬ﻮ ‪‬ﺳ ِﺔ ﺍﻟ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﻧ‪‬ﻰ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ِﺗﺠِﺊ ﺑﻪ ﺍﻟﺮ‪‬ﻳ ‪‬ﺢ( ﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻯ)‪.(٥‬‬ ‫ِﺑ ‪‬‬ ‫ﺴ ‪‬ﻤﻊ‪ ‬ﻛﹶﻼﻣﻰ‪ ،‬ﻭ‪‬ﺗﺮ‪‬ﻯ ‪‬ﻣﻜﹶﺎﱏ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌﹶﻠﻢ‪ ‬ﺳﺮ‪‬ﻯ‬ ‫ﻭﳑﺎ ﺫﹸ ِﻛ ‪‬ﺮ ﻣِﻦ ﺩ‪‬ﻋﺎﺋﻪ ﻫﻨﺎﻙ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺗ ‪‬‬ ‫ﺴﺘ‪‬ﺠﲑ‪،‬‬ ‫ﺚ ﺍ ﹸﳌ ‪‬‬ ‫ﺴ‪‬ﺘﻐِﻴ ﹸ‬ ‫ﻚ ‪‬ﺷ ﹲﺊ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﺮﻯ‪ ،‬ﺃﹶﻧﺎ ﺍﻟﺒ‪‬ﺎﺋﺲ‪ ‬ﺍﻟﻔﹶﻘﲑ‪ ،‬ﺍ ﹸﳌ ‪‬‬ ‫ﻭﻋ‪‬ﻼﻧﻴﱴ‪ ،‬ﻻ ﳜﻔﻰ ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٤٩)(١٢١٨‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ )‪ ،(٥٤/٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩١٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٥٥/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪،(٨٨٣‬‬ ‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣٣٥/٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٤٩‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٩٧٩)(٨٨٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(٢٥٦/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠١٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪.(٤٢٣ ،٤٢٢/١‬‬ ‫)‪ (٥‬ﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٣٥٢٠‬‬


‫‪١٥٥‬‬ ‫ﻚ ﺍﺑ‪‬ﺘﻬﺎ ﹶﻝ‬ ‫ﻚ ‪‬ﻣﺴ‪‬ﺄﻟ ﹶﺔ ﺍ ِﳌﺴ‪‬ﻜﲔ‪ ،‬ﻭﺃ‪‬ﺑ‪‬ﺘ ِﻬﻞﹸ ﺇﻟ‪‬ﻴ ‪‬‬ ‫ﻭ‪‬ﺍﻟﻮ‪‬ﺟ ﹸﻞ ﺍﳌﹸﺸ ِﻔﻖ‪ ،‬ﺍﳌ ِﻘ ‪‬ﺮ ﺍﳌﻌﺘ ِﺮﻑ‪ِ ‬ﺑ ﹸﺬﻧ‪‬ﻮﰉ‪ ،‬ﹶﺃ ‪‬ﺳﺄﹶﻟ ‪‬‬ ‫ﻚ‬ ‫ﺖ ﹶﻟ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﻚ ‪‬ﺭﹶﻗ‪‬ﺒ‪‬ﺘﻪ‪ ،‬ﻭﻓﹶﺎ ‪‬‬ ‫ﺖ ﹶﻟ ‪‬‬ ‫ﻀ ‪‬ﻌ ‪‬‬ ‫ﻒ ﺍﻟﻀﺮِﻳﺮِ‪ ،‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬ ‫ﺐ ﺍﻟ ﱠﺬﻟِﻴﻞِ‪ ،‬ﻭﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﻙ ‪‬ﺩﻋ‪‬ﺎ َﺀ ﺍﳋﹶﺎِﺋ ِ‬ ‫ﺍﳌﹸ ﹾﺬِﻧ ِ‬ ‫ﺏ ‪‬ﺷﻘِﻴﺎﹰ‪ ،‬ﻭﻛﹸﻦ ﰉ‬ ‫ﻚ ‪‬ﺭ ‪‬‬ ‫ﺴ ‪‬ﺪﻩ‪ ،‬ﻭ ‪‬ﺭ ِﻏ ‪‬ﻢ ﹶﺃ‪‬ﻧﻔﹸﻪ‪ ‬ﹶﻟﻚ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﻻ ‪‬ﺗﺠ‪‬ﻌﻠﲎ ِﺑﺪ‪‬ﻋﺎِﺋ ‪‬‬ ‫‪‬ﻋ‪‬ﻴﻨ‪‬ﺎﻩ‪ ،‬ﻭﺫ ﱠﻝ ‪‬ﺟ ‪‬‬ ‫)‪(١‬‬ ‫ﲔ( ﺫﻛﺮﻩ ﺍﻟﻄﱪﺍﱐ ‪.‬‬ ‫ﺴﺆ‪‬ﻭﻟﲔ‪ ،‬ﻭﻳ‪‬ﺎ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﳌﹸ ‪‬ﻌ ِﻄ ‪‬‬ ‫‪‬ﺭﺅ‪‬ﻭﻓﹰﺎ ﺭﺣﻴﻤﺎﹰ‪ ،‬ﻳﺎ ﺧ‪‬ﻴ ‪‬ﺮ ﺍ ﹶﳌ ‪‬‬ ‫ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ‪‬ﺟﺪ‪‬ﻩ ﻗﺎﻝ‪ :‬ﻛﺎﻥ‬ ‫ﻚ ﻭﹶﻟﻪ‪ ‬ﺍﳊﻤﺪ‪،‬‬ ‫ﻚ ﹶﻟﻪ‪ ،‬ﹶﻟﻪ‪ ‬ﺍ ﹸﳌ ﹾﻠ ‪‬‬ ‫ﱮ ج ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋﺮ‪‬ﻓﺔ‪) :‬ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻭﺣ ‪‬ﺪ ‪‬ﻩ ﻻ ﺷﺮِﻳ ‪‬‬ ‫ﺃﻛﺜ ‪‬ﺮ ﺩ‪‬ﻋﺎ ِﺀ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﳋ‪‬ﻴﺮ‪ ‬ﻭﻫ‪ ‬ﻮ ﻋ‪‬ﻠﻰ ﹸﻛﻞﱢ ﺷﺊ ﹶﻗﺪِﻳﺮ()‪.(٢‬‬ ‫ِﺑ‪‬ﻴ ِﺪ ِﻩ ﺍ ﹶ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘ ‪‬ﻰ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ج ﻗﺎﻝ‪) :‬ﹶﺃ ﹾﻛﹶﺜﺮ‪ ‬ﺩ‪‬ﻋﺎﺋﻰ ﻭﺩ‪‬ﻋﺎ ِﺀ‬ ‫ﳊ ‪‬ﻤﺪ‪ ‬ﻭﻫ‪ ‬ﻮ ﻋ‪‬ﻠﻰ‬ ‫ﻚ ﻭﹶﻟﻪ‪ ‬ﺍ ﹶ‬ ‫ﻚ ﻟﹶﻪ‪ ،‬ﹶﻟﻪ‪ ‬ﺍ ﹸﳌ ﹾﻠ ‪‬‬ ‫ﺍ َﻷﻧ‪‬ﺒﻴ‪‬ﺎﺀ ِﻣ ‪‬ﻦ ﹶﻗﺒ‪‬ﻠﻰ ِﺑ ‪‬ﻌ ‪‬ﺮﹶﻓ ﹶﺔ‪ :‬ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﻩ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﺻﺪ‪‬ﺭﻯ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﰱ ‪‬ﺳﻤ‪‬ﻌﻰ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﰱ‬ ‫ﹸﻛﻞﱢ ﺷ‪‬ﺊ ﹶﻗﺪِﻳﺮ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﰲ ﻗﹶﻠﱮ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﻭﰱ ‪‬‬ ‫ﺼ ‪‬ﺪﺭِ‪،‬‬ ‫ﺱ ﺍﻟ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻭﺳ‪‬ﻮﺍ ِ‬ ‫ﺴ ‪‬ﺮ ﱃ ﹶﺃﻣ‪‬ﺮﻯ‪ ،‬ﻭﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﺻ ‪‬ﺪﺭِﻯ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺡﱃ ‪‬‬ ‫‪‬ﺑﺼ‪‬ﺮﻯ ﻧ‪‬ﻮﺭﺍﹰ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺍ ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ﻣﺎ ‪‬ﻳِﻠﺞ‪ ‬ﰲ ﺍﻟﱠﻠﻴ‪‬ﻞ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ﻣﺎ ‪‬ﻳِﻠﺞ‪ ‬ﰲ‬ ‫ﻭ ‪‬ﺷﺘ‪‬ﺎﺕ ﺍﻷﻣ‪‬ﺮ‪ ،‬ﻭِﻓﺘ‪‬ﻨ ِﺔ ﺍﻟ ﹶﻘ‪‬ﺒﺮِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺇﱏ ﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫)‪(٣‬‬ ‫ﺍﻟﻨ‪‬ﻬﺎﺭِ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻬﺐ‪ِ ‬ﺑ ِﻪ ﺍﻟﺮ‪‬ﻳﺎﺡ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ﺑ‪‬ﻮﺍﺋِﻖ ﺍﻟ ‪‬ﺪﻫ‪‬ﺮ( ‪.‬‬ ‫ﻭﺃﺳﺎﻧﻴ ‪‬ﺪ ﻫﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻓﻴﻬﺎ ﻟﲔ‪.‬‬ ‫ﺖ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤﺘِﻰ ‪‬ﻭ ‪‬ﺭﺿِﻴ ‪‬‬ ‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻭﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬ﻤ ‪‬‬ ‫ﺖ ﻋﻠﻴﻪ‪﴿ :‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬ ‫ﻭﻫﻨﺎﻙ ﺃﹸﻧ ِﺰﹶﻟ ‪‬‬ ‫)‪(٤‬‬ ‫ﹶﻟﻜﹸﻢ‪ ‬ﺍﻹﺳ‪‬ﻼ ‪‬ﻡ ﺩِﻳﻨﹰﺎ﴾ ]ﺍﳌﺎﺋﺪﺓ‪. [٣ :‬‬ ‫ﻭﻫﻨﺎﻙ ﺳﻘﻂ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺭﺍﺣﻠﺘﻪ ﻭﻫﻮ ﳏﺮِﻡ ﻓﻤﺎﺕ‪ ،‬ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺃﻥ ﻳ‪‬ﻜ ﱠﻔ ‪‬ﻦ ﰲ ﹶﺛ ‪‬ﻮ‪‬ﺑ‪‬ﻴﻪِ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻤﺲ‪ِ ‬ﺑﻄِﻴﺐٍ‪ ،‬ﻭﺃﻥ ‪‬ﻳ ‪‬ﻐﺴ‪‬ﻞ ﲟ‪‬ﺎ ٍﺀ ‪‬ﻭ ِﺳ ‪‬ﺪﺭٍ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻐﻄﱠﻰ ‪‬ﺭﹾﺃﺳ‪‬ﻪ‪ ،‬ﻭﻻ‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻬﻪ‪ ،‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﹶﺃﻥﱠ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﺜﹸﻪ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻳﹶﻠﺒ‪‬ﻰ)‪.(٥‬‬ ‫ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ﺣ‪‬ﻜﻤﹰﺎ‪.‬‬ ‫ﺏ ﻏﺴ ِﻞ ﺍﳌﻴﺖ‪ ،‬ﻷﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻪ‪.‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻭﺟﻮ ‪‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻻ ‪‬ﻳ‪‬ﻨﺠ‪‬ﺲ‪ ‬ﺑﺎﳌﻮﺕ‪ ،‬ﻷﻧﻪ ﻟﻮ ﳒﺲ ﺑﺎﳌﻮﺕ ﱂ ‪‬ﻳ ِﺰ ‪‬ﺩﻩ‪ ‬ﻏﺴﻠﹸﻪ ﺇﻻ ﳒﺎﺳﺔ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﺹ)‪.(١٤٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٢١٠/٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪.(١١٧/٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٠٣/٨ ،٩٧/١‬ﻭﻣﺴﻠﻢ )‪.(٥)(٣٠١٧‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٥/٤) ،(١٠٩/٣‬ﻭﻣﺴﻠﻢ )‪.(٩٨)(١٢٠٦‬‬


‫‪١٥٦‬‬ ‫ﺕ ﻟﻠﺤﻴﻮﺍﻥ ﻋﻴﻨﻴﺔ‪ ،‬ﻓﺈﻥ ﺳﺎﻋﺪ ﺍﳌﻨﺠ‪‬ﺴﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ‪‬ﻳ ﹾﻄﻬ‪‬ﺮ‪ ‬ﺑﺎﻟﻐ‪‬ﺴﻞ‪ ،‬ﺑﻄﻞ ﺃﻥ‬ ‫ﻷﻥ ﳒﺎﺳﺔ ﺍﳌﻮ ِ‬ ‫ﻳﻜﻮﻥ ﻧ‪‬ﺠﺴﹰﺎ ﺑﺎﳌﻮﺕ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﻄ ‪‬ﻬﺮ‪ ،‬ﱂ ﻳﺰﺩ ﺍﻟﻐﺴ ﹸﻞ ﺃﻛﻔﺎﻧ‪‬ﻪ ﻭﺛﻴﺎﺑﻪ ﻭﻏﺎﺳﻠﻪ ﺇﻻ‬ ‫ﳒﺎﺳﺔ‪.‬‬ ‫ﻉ ﰲ ﺣ ‪‬ﻖ ﺍﳌﻴﺖ‪ ،‬ﺃﻥ ﻳ‪‬ﻐﺴ‪‬ﻞ ﲟﺎ ٍﺀ ﻭ ِﺳ ‪‬ﺪ ٍﺭ ﻻ ﻳ‪‬ﻘﺘﺼﺮ ﺑﻪ ﻋﻠﻰ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃ ﱠﻥ ﺍﳌﺸﺮﻭ ‪‬‬ ‫ﺍﳌﺎﺀ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱮ ج ﺑﺎﻟﺴﺪﺭ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪ ،‬ﻫﺬﺍ ﺃﺣﺪ‪‬ﻫﺎ‪ .‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﰲ ﻏﺴﻞ‬ ‫ﺍﺑﻨﺘﻪ ﺑﺎﳌﺎﺀﻭﺍﻟﺴﺪﺭ‪.‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﻏﺴﻞ ﺍﳊﺎﺋﺾ)‪.(١‬‬ ‫ﻭﰱ ﻭﺟﻮﺏ ﺍﻟﺴ‪‬ﺪ ِﺭ ﰲ ﺣ ‪‬ﻖ ﺍﳊﺎﺋِﺾ ﻗﻮﻻﻥ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ‪.‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃ ﱠﻥ ﺗﻐﻴ‪‬ﺮ ﺍﳌﺎﺀ ﺑﺎﻟﻄﺎﻫﺮﺍﺕ‪ ،‬ﻻ ﻳﺴﹸﻠﺒ‪‬ﻪ ﻃﻬﻮﺭ‪‬ﻳﺘ‪‬ﻪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ‬ ‫ﺺ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺘﺄﺧ‪‬ﺮﻭﻥ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺧﻼﻓﻬﺎ‪.‬‬ ‫ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻫﻮ ﺃﻧ ‪‬‬ ‫ﻭﱂ ﻳﺄﻣﺮ ﺑﻐﺴﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﲟﺎ ٍﺀ ﻗﹶﺮﺍﺡ‪ ،‬ﺑﻞ ﺃﻣﺮ ﰲ ﻏﹶﺴ ِﻞ ﺍﺑﻨﺘﻪ ﺃﻥ ﳚﻌ ﹾﻠ ‪‬ﻦ ﰲ ﺍﻟﻐﺴﻠﺔ ﺍﻷﺧﲑﺓ‬ ‫ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻜﺎﻓﻮﺭ‪ ،‬ﻭﻟﻮ ﺳﻠﺒﻪ ﺍﻟﻄﱠﻬﻮ ِﺭﻳ‪‬ﺔ‪ ،‬ﻟﻨﻬﻰ ﻋﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻘﺼ ‪‬ﺪ ﳎﺮ ‪‬ﺩ ﺍﻛﺘﺴﺎﺏ ﺍﳌﹶﺎﺀ ﻣﻦ‬ ‫ﺭﺍﺋﺤﺘﻪ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺗﻐﲑ ﳎﺎﻭﺭﺓ‪ ،‬ﺑﻞ ﻫﻮ ﺗﻄﻴﻴﺐ ﺍﻟﺒﺪ ِﻥ ﻭﺗﺼﻠﻴﺒﻪ ﻭﺗﻘﻮﻳﺘ‪‬ﻪ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﳛﺼ‪‬ﻞ‬ ‫ﺑﻜﺎﻓﹸﻮﺭ ﳐﺎﻟِﻂ ﻻ ﳎﺎﻭِﺭ‪.‬‬ ‫ﺍﳊﻜﻢ ﺍﳋﺎﻣﺲ‪ :‬ﺇﺑﺎﺣ ﹸﺔ ﺍﻟﻐﺴﻞ ﻟﻠﻤﺤﺮﻡ‪ ،‬ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﰲ ﻫﺬﺍ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪،‬‬ ‫ﺼ ﹶﻞ ﺑﻴﻨﻬﻤﺎ ﺃﺑ‪‬ﻮ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﺑﺄ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻏﺘﺴ ﹶﻞ‬ ‫ﺨ ‪‬ﺮ ‪‬ﻣﺔﹶ‪ ،‬ﹶﻓ ﹶﻔ ‪‬‬ ‫ﺴ ‪‬ﻮﺭ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﻭﺍ ِﳌ ‪‬‬ ‫)‪(٢‬‬ ‫ﺤ ِﺮ ‪‬ﻡ ‪ .‬ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻳﻐﺘﺴِﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ‪ ،‬ﻭﻟﻜﻦ ﻛﺮﻩ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺃﻥ‬ ‫ﻭﻫﻮ ‪‬ﻣ ‪‬‬ ‫ﺐ ﺭﺃﺳﻪ ﰲ ﺍﳌﺎﺀ‪ ،‬ﻷﻧﻪ ﻧﻮﻉ ﺳِﺘﺮ ﻟﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴ ‪‬ﺢ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻓﻘﺪ ﻓﻌﻠﻪ ﻋﻤ ‪‬ﺮ ﺑﻦ‬ ‫ﻳ‪ ‬ﻐ‪‬ﻴ ‪‬‬ ‫ﺍﳋﻄﺎﺏ ﻭﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﻒ ﰲ ﺫﻟﻚ‪،‬‬ ‫ﺴ ‪‬ﺪ ِﺭ‪ .‬ﻭﻗﺪ ﺍﺧﺘ‪ِ‬ﻠ ‪‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﺍﶈﺮﻡ ﻏ ‪‬ﲑ ﳑﻨﻮﻉ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟ ‪‬‬ ‫ﻓﺄﺑﺎﺣﻪ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺃﻇﻬﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ ،‬ﻭﻣﻨﻊ ﻣﻨﻪ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﺻﺎﱀ ﻋﻨﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﺃﻫﺪﻯ‪ ،‬ﻭﻗﺎﻝ ﺻﺎﺣﺒﺎ ﺃﰉ ﺣﻨﻴﻔﺔ‪ :‬ﺇﻥ ﻓﻌﻞ‪ ،‬ﻓﻌﻠﻴﻪ‬ ‫ﺻﺪﻗﺔ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(٦١)(٣٣٢‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٣١٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٦٤٢‬ﻭﺍﻟﺪﺍﺭﻣﻲ‬ ‫)‪.(٢٤٠ ،٢٣٩/١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٩ ،٤٨/٤‬ﻭﻣﺴﻠﻢ )‪ ،(١٢٠٥‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ)‪ ،(٢٦١‬ﻭﺍﻟﺒﻴﻬﻘﻲ‬ ‫)‪.(٦٣/٥‬‬


‫‪١٥٧‬‬ ‫ﻭﻟﻠﻤﺎﻧﻌﲔ ﺛﻼﺙ ﻋﻠﻞ‪.‬‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻧﻪ ﻳﻘﺘ‪‬ﻞ ﺍ ﹶﳍﻮ‪‬ﺍ ‪‬ﻡ ﻣﻦ ﺭﺃﺳﻪ‪ ،‬ﻭﻫﻮ ﳑﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﻠﱢﻰ‪.‬‬ ‫ﺚ ﻳ‪‬ﻨﺎﰱ ﺍﻹﺣﺮﺍﻡ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧﻪ ﺗﺮﻓﱡﻪ‪ ،‬ﻭﺇﺯﺍﻟ ﹸﺔ ‪‬ﺷ ‪‬ﻌ ٍ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻧﻪ ﻳﺴ‪‬ﺘِﻠﺬﱡ ﺭﺍﺋﺤﺘ‪‬ﻪ‪ ،‬ﻓﺄﺷﺒﻪ ﺍﻟﻄﱢﻴﺐ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺍﳋﻄﻤﻰ‪.‬‬ ‫ﻭﺍﻟﻌﻠﻞ ﺍﻟﺜﻼﺙ ﻭﺍﻫﻴﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺟﻮﺍﺯﻩ ﻟﻠﻨﺺ‪ ،‬ﻭﱂ ﻳ‪‬ﺤﺮ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ‬ ‫ﺚ ﺑﺎﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﻻ ﻗﺘﻞ ﺍﻟﻘﻤﻞ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺴ‪ ‬ﺪ ‪‬ﺭ ﻣﻦ ﺍﻟﻄﻴﺐ ﰲ ﺷﺊ‪.‬‬ ‫ﺸ ‪‬ﻌ ِ‬ ‫ﺍﶈﺮِﻡ ﺇﺯﺍﻟﺔ ﺍﻟ ‪‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻜﻔ ‪‬ﻦ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﳌﲑﺍﺙ‪ ،‬ﻭﻋﻠﻰ ﺍﻟ ‪‬ﺪﻳ‪‬ﻦ‪ ،‬ﻷﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﺮ‬ ‫ﺃﻥ ﻳ‪‬ﻜﻔﱠﻦ ﰲ ﺛﻮﺑﻴﻪ‪ ،‬ﻭﱂ ﻳﺴﺄﻝ ﻋﻦ ﻭﺍﺭﺛﻪ‪ ،‬ﻭﻻ ﻋﻦ ‪‬ﺩ‪‬ﻳ ٍﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﳊﺎﻝﹸ‪ ،‬ﻟﺴﺄﻝ‪.‬‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﻛِﺴﻮﺗﻪ ﰲ ﺍﳊﻴﺎﺓ ﻣﻘﺪ‪‬ﻣﺔ ﻋﻠﻰ ﻗﻀﺎﺀ ﺩ‪‬ﻳﻨﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﺑﻌﺪ ﺍﳌﻤﺎﺕ‪ ،‬ﻫﺬﺍ‬ ‫ﻛﻼ ‪‬ﻡ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻓﻴﻪ ﺧﻼﻑ ﺷﺎﺫ ﻻ ‪‬ﻳ ‪‬ﻌﻮ‪ ‬ﹸﻝ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺟﻮﺍﺯ ﺍﻻﻗﺘﺼﺎ ِﺭ ﰲ ﺍﻟﻜﻔﻦ ﻋﻠﻰ ﺛﻮﺑﲔ‪ ،‬ﻭﳘﺎ ﺇﺯﺍ ‪‬ﺭ ﻭﺭﺩﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬ ‫ﺍﳉﻤﻬﻮﺭ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻻ ﳚﻮﺯ ﺃﻗﻞﱡ ﻣﻦ ﺛﻼﺛﺔ ﺃﺛﻮﺍﺏ ﻋﻨﺪ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻷﻧﻪ ﻟﻮ‬ ‫ﺟﺎﺯ ﺍﻻﻗﺘﺼﺎ ‪‬ﺭ ﻋﻠﻰ ﺛﻮﺑﲔ‪ ،‬ﱂ ﳚﺰ ﺍﻟﺘﻜﻔﲔ ﺑﺎﻟﺜﻼﺛﺔ ﳌﻦ ﻟﻪ ﺃﻳﺘﺎﻡ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺧﻼﻑ ﻗﻮﻟﻪ‪،‬‬ ‫ﻭﻣﺎ ﺫﻛﺮ ‪‬ﻩ ﻳ‪‬ﻨﻘﺾ ﺑﺎﳋﺸﻦ ﻣﻊ ﺍﻟﺮﻓﻴﻊ‪.‬‬ ‫ﻉ ﻣﻦ ﺍﻟﻄﱢﻴﺐ‪ ،‬ﻷﻥ ﺍﻟﻨﱮ ج ‪‬ﻰ ﺃﻥ ‪‬ﻳ ‪‬ﻤﺲ‪ ‬ﻃﻴﺒﺎﹰ‪ ،‬ﻣﻊ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺃﻥ ﺍﶈﺮﻡ ﳑﻨﻮ ‪‬‬ ‫ﺷﻬﺎﺩﺗﻪ ﻟﻪ ﺃﻧﻪ ﻳ‪‬ﺒﻌﺚ ﻣﻠﺒ‪‬ﻴﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﻣﻨﻊ ﺍﶈﺮِﻡ ﻣِﻦ ﺍﻟﻄﱢﻴﺐ‪.‬‬ ‫ﺱ‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪) :‬ﻻ ‪‬ﺗ ﹾﻠ‪‬ﺒﺴ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﺍﻟﱢﺜﻴ‪‬ﺎﺏ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻣﺴ‪‬ﻪ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﹶﺃ ‪‬ﻭ ‪‬ﺯ ‪‬ﻋ ﹶﻔﺮ‪‬ﺍﻥ()‪.(١‬‬ ‫ﺴ ﹶﻞ ‪‬ﻋ‪‬ﻨﻪ‪‬‬ ‫ﳉ‪‬ﺒﺔﹸ‪ ،‬ﻭﻳ‪ ‬ﻐ ‪‬‬ ‫ﻉ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﺍ ﹸ‬ ‫ﳋﻠﹸﻮﻕ‪ ،‬ﺃﻥ ﺗ‪‬ﻨ ‪‬ﺰ ‪‬‬ ‫ﻭﺃﻣﺮ ﺍﻟﺬﻯ ﺃﺣﺮﻡ ﰲ ‪‬ﺟﺒ‪‬ﺔ ﺑﻌﺪ ﻣﺎ ﺗﻀ ‪‬ﻤ ‪‬ﺦ ﺑﺎ ﹶ‬ ‫ﻕ)‪ .(٢‬ﻓﻌﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻣﺪﺍ ‪‬ﺭ ﻣﻨﻊ ﺍﶈﺮِﻡ ﻣﻦ ﺍﻟﻄﻴﺐ‪ .‬ﻭﺃﺻﺮﺣ‪‬ﻬﺎ ﻫﺬﻩ‬ ‫ﳋﻠﹸﻮ ِ‬ ‫ﹶﺃﹶﺛﺮ‪ ‬ﺍ ﹶ‬ ‫ﺹ ﻣﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻻ ﺳﻴﻤﺎ‬ ‫ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﻰ ﰲ ﺍﳊﺪﻳﺜﲔ ﺍﻷﺧﲑﻳﻦ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻋﻦ ﻧﻮﻉ ﺧﺎ ‪‬‬ ‫ﺍﳋﹶﻠﻮﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﻰ ﻋﻨﻪ ﻋﺎﻡ ﰲ ﺍﻹﺣﺮﺍﻡ ﻭﻏﲑﻩ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱮ ج ﻗﺪ ‪‬ﻰ ﺃﻥ ‪‬ﻳﻘﺮﺏ ﻃﻴﺒﺎﹰ‪ ،‬ﺃﻭ ﳝﺲ ﺑﻪ‪ ،‬ﺗﻨﺎﻭﻝ ﺫﻟﻚ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﺍﻟﺒﺪﻥ‪،‬‬ ‫ﻆ ﺍﻟﻨﻬﻰ ﻻ‬ ‫ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﴰﱡﻪ ﻣﻦ ﻏﲑ ﻣﺲ‪ ،‬ﻓﺈﳕﺎ ﺣﺮ‪‬ﻣﻪ ﻣ‪‬ﻦ ﺣﺮ‪‬ﻣﻪ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭﺇﻻ ﻓﻠﻔ ﹸ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٢١/٣‬ﻭﻣﺴﻠﻢ )‪.(١١٧٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣١٢ ،٣١١/٣‬ﻭﻣﺴﻠﻢ )‪.(١١٨٠‬‬


‫‪١٥٨‬‬ ‫ﻉ ﻣﻌﻠﻮ ‪‬ﻡ ﻓﻴﻪ ﳚﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﲢﺮﳝ‪‬ﻪ ﻣﻦ ﺑﺎﺏ ﲢﺮﱘ‬ ‫ﻳﺘﻨﺎﻭﻟﻪ ﺑﺼﺮﳛﻪ‪ ،‬ﻭﻻ ﺇﲨﺎ ‪‬‬ ‫ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻓﺈ ﱠﻥ ﴰﻪ ﻳﺪﻋﻮ ﺇﱃ ﻣﻼﻣﺴﺘﻪ ﰲ ﺍﻟﺒﺪ ِﻥ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻛﻤﺎ ﳛﺮﻡ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺟﻨﺒﻴﺔ‪،‬‬ ‫ﻷﻧﻪ ﻭﺳﻴﻠﺔ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻣﺎ ‪‬ﺣﺮ‪ ‬ﻡ ﲢﺮﱘ ﺍﻟﻮﺳﺎﺋِﻞ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺒﺎﺡ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﺃﻭ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮ‪‬ﺍﺟِﺤﺔ‪،‬‬ ‫ﻛﻤﺎ ﻳ‪‬ﺒﺎﺡ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍ َﻷﻣ‪‬ﺔ ﺍﳌﹸﺴﺘ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﻭﺍﳌﺨﻄﹸﻮﺑﺔ‪ ،‬ﻭﻣﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﻌﺎﻣﻠﻬﺎ‪ ،‬ﺃﻭ ‪‬ﻳ ﹸﻄﺒ‪‬ﻬﺎ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﳕﺎ ﻳ‪‬ﻤﻨﻊ ﺍﶈﺮ ‪‬ﻡ ﻣِﻦ ﻗﺼﺪ ﺷ ‪‬ﻢ ﺍﻟﻄﻴﺐ ﻟﻠﺘﺮﻓﱡﻪ ﻭﺍﻟﻠﱠﺬﺓ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻭﺻﻠﺖ ﺍﻟﺮﺍﺋﺤ ﹸﺔ‬ ‫ﺇﱃ ﺃﹶﻧﻔﻪ ﻣﻦ ﻏﲑ ﻗﺼﺪ ﻣﻨﻪ‪ ،‬ﺃﻭ ﴰﱠﻪ ﻗﺼﺪﹰﺍ ﻻﺳﺘﻌﻼﻣﻪ ﻋﻨﺪ ﺷﺮﺍﺋﻪ‪ ،‬ﱂ ﻳ‪‬ﻤﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﱂ ﳚﺐ‬ ‫ﻋﻠﻴﻪ ﺳ ‪‬ﺪ ﺃﻧﻔﻪ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﲟﱰﻟﺔ ﻧﻈﺮ ﺍﻟﻔﺠﺄﺓ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﲟﱰﻟﺔ ﻧﻈﺮ ﺍﳌﹸﺴﺘﺎﻡ ﻭﺍﳋﺎﻃﺐ‪ ،‬ﻭﳑﺎ‬ ‫ﻳ‪‬ﻮﺿ‪‬ﺢ ﻫﺬﺍ‪ ،‬ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﺑﺎﺣﻮﺍ ﻟﻠﻤﺤﺮﻡ ﺍﺳﺘﺪﺍﻣ‪‬ﺔ ﺍﻟﻄﻴﺐ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺻﺮ‪‬ﺡ‬ ‫ﺑﺈﺑﺎﺣﺔ ﺗﻌﻤ‪‬ﺪ ‪‬ﺷﻤ‪‬ﻪ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﺻﺮ‪‬ﺡ ﺑﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﰲ )ﺟﻮﺍﻣﻊ‬ ‫ﺍﻟﻔﻘﻪ( ﻷﰉ ﻳﻮﺳﻒ‪ :‬ﻻ ﺑﺄﺱ ﺑﺄﻥ ﻳﺸﻢ ﻃﻴﺒﹰﺎ ﺗﻄﻴ‪‬ﺐ ﺑﻪ ﻗﺒﻞ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻗﺎﻝ ﺻﺎﺣﺐ‬ ‫)ﺍﳌﻔﻴﺪ(‪ :‬ﺇﻥ ﺍﻟﻄﱢﻴﺐ ﻳﺘﺼ ﹸﻞ ﺑﻪ‪ ،‬ﻓﻴﺼﲑ ﺗﺒﻌﹰﺎ ﻟﻪ ﻟﻴﺪﻓﻊ ﺑﻪ ﺃﺫﻯ ﺍﻟﺘﻌﺐ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ‪ ،‬ﻓﻴﺼﲑ‬ ‫ﻛﺎﻟﺴ‪‬ﺤﻮﺭ ﰲ ﺣﻖ ﺍﻟﺼﺎﺋﻢ ﻳﺪﻓ ‪‬ﻊ ﺑﻪ ﺃﺫﻯ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﰲ ﺍﻟﺼﻮﻡ‪ ،‬ﲞﻼﻑ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺑﺎﺋﻦ ﻋﻨﻪ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻫﻞ ﻫﻮ ﳑﻨﻮﻉ ﻣﻦ ﺍﺳﺘﺪﺍﻣﺘﻪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﳑﻨﻮﻉ ﻣﻦ ﺍﺑﺘﺪﺍﺋﻪ‪ ،‬ﺃﻭ‬ ‫ﳚﻮﺯ ﻟﻪ ﺍﺳﺘﺪﺍﻣﺘ‪‬ﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﻓﻤﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺟﻮﺍ ‪‬ﺯ ﺍﺳﺘﺪﺍﻣﺘﻪ ﺍﺗﺒﺎﻋﹰﺎ ﳌﺎ ﺛﺒﺖ‬ ‫ﺐﰲ‬ ‫ﺺ ﺍﻟﻄﱢﻴ ِ‬ ‫ﺐ ﹶﻗ‪‬ﺒ ﹶﻞ ﺇ ‪‬ﺣﺮ‪‬ﺍ ِﻣﻪِ‪ ،‬ﰒ ‪‬ﻳﺮ‪‬ﻯ ‪‬ﻭﺑِﻴ ‪‬‬ ‫ﺑﺎﻟﺴ‪‬ـﻨ‪‬ﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻄﻴ‪ ‬‬ ‫ﺙ(‪ .‬ﻭﻛﻞ ﻫﺬﺍ‬ ‫‪‬ﻣﻔﹶﺎ ِﺭﻗِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺇ ‪‬ﺣﺮ‪‬ﺍﻣِﻪ)‪ .(١‬ﻭﰱ ﻟﻔﻆ‪) :‬ﻭﻫﻮ ﻳ‪‬ﻠﺒ‪‬ﻰ( ﻭﰱ ﻟﻔﻆ‪) :‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺛﹶﻼ ٍ‬ ‫ﻳﺪﻓﻊ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﺎﻃ ﹶﻞ ﺍﻟﺬﻯ ﺗﺄﻭ‪‬ﻟﻪ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ‪ ،‬ﻓﻠﻤﺎ ﺍﻏﺘﺴﻞ‪،‬‬ ‫ﺠﺪ‪ ،‬ﰒ‬ ‫ﺐ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬ ‫ﺐ ﺑﹶﺄ ﹾﻃ‪‬ﻴ ِ‬ ‫ﺫﻫﺐ ﺃﺛﺮﻩ‪ .‬ﻭﰱ ﻟﻔﻆ‪ :‬ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﺤ ِﺮﻡ‪ ،‬ﺗ‪‬ﻄ‪‬ﻴ ‪‬‬ ‫ﻚ)‪ .(٢‬ﻭﻟﻠﱠﻪ ﻣﺎ ﻳﺼﻨ ‪‬ﻊ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﻧﺼﺮﺓ ﺍﻵﺭﺍﺀ‬ ‫ﺐ ﰲ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ‪‬ﻭﻟِﺤ‪‬ﻴِﺘ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺫِﻟ ‪‬‬ ‫ﺺ ﺍﻟﻄﱢﻴ ِ‬ ‫‪‬ﻳﺮ‪‬ﻯ ‪‬ﻭﺑِﻴ ‪‬‬ ‫ﺑﺄﺻﺤﺎﺑﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﻣﻨﻬﻢ‪ :‬ﺇﻥ ﺫﻟﻚ ﻛﺎﻥ ﳐﺘﺼﹰﺎ ﺑﻪ‪ ،‬ﻭﻳﺮ ‪‬ﺩ ﻫﺬﺍ ﺃﻣﺮﺍﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃ ﱠﻥ ﺩﻋﻮﻯ‬ ‫ﺴ ‪‬ﻤﻊ‪ ‬ﺇﻻ ﺑِﺪﻟﻴﻞ‪.‬‬ ‫ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻻ ﺗ‪ ‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣١٥/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١١٩٠‬ﻭﺃﲪﺪ )‪ ،(٣٤٥ ،٣٨/٦‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫)‪ ،(١٣٩/٥‬ﻭﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪.(١٨٦٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٤٤)(١١٩٠‬‬


‫‪١٥٩‬‬ ‫ﺝ ﻣﻊ ﺭﺳﻮ ِﻝ ج ﺇﱃ ﻣﻜﺔ‪،‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪) ،‬ﻛﻨﺎ ﳔ ‪‬ﺮ ‪‬‬ ‫ﺖ ﺇﺣﺪ‪‬ﺍﻧ‪‬ﺎ‪ ،‬ﺳ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻬﻬ‪‬ﺎ‪،‬‬ ‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻹ ‪‬ﺣﺮ‪‬ﺍﻡِ‪ ،‬ﻓﹶﺈﺫﹶﺍ ‪‬ﻋ ِﺮﹶﻗ ‪‬‬ ‫ﻚ ﺍﳌﹸ ﹶﻄ‪‬ﻴ ِ‬ ‫ﺴ ‪‬‬ ‫ﻀﻤ‪‬ﺪ‪ِ ‬ﺟﺒ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ﺑﺎﻟ ‪‬‬ ‫ﹶﻓﻨ‪ ‬‬ ‫ﻼ ‪‬ﻳ‪‬ﻨﻬ‪‬ﺎﻧ‪‬ﺎ()‪.(١‬‬ ‫ﱮ ج ﹶﻓ ﹶ‬ ‫ﹶﻓ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺐ ﻓﻴﻪ ﺛﻼﺙ‪ :‬ﳑﻨﻮﻉ ﻣﻨﻪ‬ ‫ﺍﳊﻜﻢ ﺍﻟﻌﺎﺷﺮ‪ :‬ﺃﻥ ﺍﳌﹸﺤﺮِﻡ ﳑﻨﻮﻉ ﻣِﻦ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ‪ ،‬ﻭﺍﳌﺮﺍﺗ ‪‬‬ ‫ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺟﺎﺋ ‪‬ﺰ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﳐﺘﻠﹶﻒ ﻓﻴﻪ‪ ،‬ﻓﺎﻷﻭﻝ‪ :‬ﻛﻞﱡ ﻣﺘﺼﻞ ﻣﻼﻣﺲ ﻳ‪‬ﺮﺍ ‪‬ﺩ ﻟﺴﺘﺮ ﺍﻟﺮﺃﺱ‪،‬‬ ‫ﻛﺎﻟ ِﻌﻤ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﻭﺍﻟ ﹸﻘ‪‬ﺒ ‪‬ﻌﺔِ‪ ،‬ﻭﺍﻟﻄﱠﺎﻗﻴﺔِ‪ ،‬ﻭﺍﳋﹸﻮ ﹶﺫﺓِ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﺖ‬ ‫ﺸﺠ‪‬ﺮﺓِ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻗﺪ ﺻ ‪‬ﺢ ﻋ ِﻦ ﺍﻟﻨﱮ ج‪ ،‬ﺃﻧﻪ ﺿ‪ِ ‬ﺮ‪‬ﺑ ‪‬‬ ‫ﻭﺍﻟﺜﺎﱏ‪ :‬ﻛﺎﳋﻴﻤﺔ‪ ،‬ﻭﺍﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﻭﺍﻟ ‪‬‬ ‫ﹶﻟﻪ‪ ‬ﹸﻗ‪‬ﺒ ﹲﺔ ِﺑ‪‬ﻨ ِﻤ ‪‬ﺮ ﹶﺓ ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﻀ ‪‬ﻊ ﺛﻮﺑ‪‬ﻪ ﻋﻠﻰ ﺷﺠﺮﺓ ﻟِﻴﺴ‪‬ﺘ ِﻈﻞﱠ ﺑﻪ‪،‬‬ ‫ﺤ ِﺮﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﻣﻨﻊ ﺍﶈﺮِﻡ ﺃﻥ ﻳ ‪‬‬ ‫ﺤ ِﻤ ِﻞ‪.‬‬ ‫ﺸ ‪‬ﻰ ﰲ ِﻇ ﱢﻞ ﺍ ﹶﳌ ‪‬‬ ‫ﻭﺧﺎﻟﻔﻪ ﺍﻷﻛﺜﺮﻭﻥ‪ ،‬ﻭﻣﻨﻊ ﺃﺻﺤﺎ‪‬ﺑ ‪‬ﻪ ﺍﶈﺮِﻡ ﺃﻥ ‪‬ﻳ ‪‬ﻤ ِ‬ ‫ﺤﻤِﻞ‪ ،‬ﻭﺍ ﹶﳌﺤ‪‬ﺎ ‪‬ﺭﺓِ‪ ،‬ﻭﺍ ﹶﳍ ‪‬ﻮ ‪‬ﺩﺝِ‪ ،‬ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ :‬ﺍﳉﻮﺍﺯ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﺎ ﹶﳌ ‪‬‬ ‫ﻚ‬ ‫ﺐ ﻣﺎﻟ ٍ‬ ‫ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺍﳌﻨﻊ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﺍﻓﺘﺪﻯ‪ ،‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬ ‫ﺕ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ‬ ‫ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳌﻨﻊ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ‪ ،‬ﻓﻼ ﻓِﺪﻳ ﹶﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺜﻼﺛ ﹸﺔ ﺭﻭﺍﻳﺎ ‪‬‬ ‫ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﺍﳊﻜﻢ ﺍﳊﺎﺩﻯ ﻋﺸﺮ‪ :‬ﻣﻨﻊ ﺍﶈﺮﻡ ﻣﻦ ﺗﻐﻄﻴﺔ ﻭﺟﻬﻪ‪ ،‬ﻭﻗﺪ ﺍﺧ‪‬ﺘﻠِﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬ ‫ﻓﻤﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺇﺑﺎﺣﺘﻪ‪ ،‬ﻭﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﲪﺪ ﰲ‬ ‫ﺭﻭﺍﻳﺔ‪ :‬ﺍﳌﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﺑﺈﺑﺎﺣﺘﻪ ﻗﺎﻝ ﺳﺘﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻋﺜﻤﺎﻥﹸ‪ ،‬ﻭﻋﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﺯﻳ ‪‬ﺪ‬ ‫ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﺍﻟﺰﺑﲑ‪ ،‬ﻭﺳﻌ ‪‬ﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ‪ ،‬ﻭﺟﺎﺑ ‪‬ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ .‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ ﺷﺎﺫ‪:‬‬ ‫ﺇﻥ ﻛﺎﻥ ﺣﻴﺎﹰ‪ ،‬ﻓﻠﻪ ﺗﻐﻄﻴﺔ ﻭﺟﻬﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻴﺘﺎﹰ‪ ،‬ﱂ ﳚﺰ ﺗﻐﻄﻴ ﹸﺔ ﻭﺟﻬﻪ‪ ،‬ﻗﺎﻟﻪ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﻼﺋﻖ ﺑﻈﺎﻫﺮﻳﺘﻪ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﳌﺒﻴﺤﻮﻥ ﺑﺄﻗﻮﺍﻝ ﻫﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺑﺄﺻﻞ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﲟﻔﻬﻮﻡ ﻗﻮﻟﻪ‪) :‬ﻭ ﹶﻻ‬ ‫ﺨﻤ‪‬ﺮﻭﺍ ﻭﺟﻬﻪ(‪ ،‬ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻏﲑ‬ ‫ﺨﻤ‪‬ﺮ‪‬ﻭﺍ ﺭ‪‬ﺃﺳ‪‬ﻪ(‪ ،‬ﻭﺃﺟﺎﺑﻮﺍ ﻋﻦ ﻗﻮﻟﻪ‪) :‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﳏﻔﻮﻇﺔ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺷﻌﺒﺔ‪ :‬ﺣﺪﺛﻨﻴﻪ ﺃﺑﻮ ﺑﺸﺮ‪ ،‬ﰒ ﺳﺄﻟﺘ‪‬ﻪ ﻋﻨﻪ ﺑﻌﺪ ﻋﺸﺮ ﺳﻨﲔ‪ ،‬ﻓﺠﺎﺀ ﺑﺎﳊﺪﻳﺚ‬ ‫ﺨﻤ‪‬ﺮﻭﺍ ‪‬ﺭﹾﺃ ‪‬ﺳﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﻪ(‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗ ‪‬‬ ‫)‪(٢‬‬ ‫ﺨﻤ‪‬ﺮﻭﺍ ‪‬ﺭﹾﺃ ‪‬ﺳﻪ‪. (‬‬ ‫ﺿﻌﻔﻬﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﰲ ﺍﳊﺪﻳﺚ‪ ) :‬ﺧ ‪‬ﻤﺮ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬﻪ‪ ،‬ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٨٣٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻷﻡ )‪ ،(٢٣٩/١‬ﻭﺍﳌﺴﻨﺪ )‪.(٢١١/١‬‬


‫‪١٦٠‬‬ ‫ﺐ‬ ‫ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ ﻋﺸﺮ‪ :‬ﺑﻘﺎ ُﺀ ﺍﻹﺣﺮﺍ ِﻡ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻨﻘ ِﻄ ‪‬ﻊ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫ ‪‬‬ ‫ﻋﺜﻤﺎﻥﹶ‪ ،‬ﻭﻋﻠﻰ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻏﲑﻫﻢ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻰ‪،‬‬ ‫ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻰ‪ :‬ﻳﻨﻘﻄﻊ ﺍﻹﺣﺮﺍ ‪‬ﻡ ﺑﺎﳌﻮﺕ‪ ،‬ﻭﻳ‪‬ﺼﻨﻊ ﺑﻪ‬ ‫ﺙ()‪.(١‬‬ ‫ﺕ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸﻢ‪ ‬ﺍ‪‬ﻧ ﹶﻘ ﹶﻄ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤﻠﹸﻪ‪ ‬ﺇ ﱠﻻ ِﻣ ‪‬ﻦ ﺛﹶﻼ ٍ‬ ‫ﻛﻤﺎ ﻳ‪‬ﺼﻨﻊ ﺑﺎﳊﹶﻼﻝ‪ ،‬ﻟﻘﻮﻟﻪ ج‪) :‬ﺇﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﺩﻟﻴ ﹶﻞ ﰲ ﺣﺪﻳﺚ ﺍﻟﺬﻯ ﻭﻗﺼﺘﻪ ﺭﺍﺣﻠﺘ‪‬ﻪ‪ ،‬ﻷﻧﻪ ﺧﺎﺹ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﹸﻮﺍ ﰲ‬ ‫ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﻟ‪‬ﻨﺠ‪‬ﺎ ِﺷ ‪‬ﻰ‪ :‬ﺇ‪‬ﺎ ﳐﺘﺼﺔ ﺑﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺩﻋﻮﻯ ﺍﻟﺘﺨﺼﻴﺺ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞِ‪ ،‬ﻓﻼ ﺗ‪‬ﻘﺒﻞ‪ ،‬ﻭﻗﻮﻟﻪ ﰲ‬ ‫ﺍﳊﺪﻳﺚ‪) :‬ﻓﺈﻧ‪‬ﻪ ﻳ‪‬ﺒ ‪‬ﻌﺚﹸ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻘِﻴﺎ ‪‬ﻣ ِﺔ ﻣ‪‬ﻠﺒ‪‬ﻴﹰﺎ(‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟ ِﻌﻠﱠﺔ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﳐﺘﺼﹰﺎ ﺑﻪ‪ ،‬ﱂ ﻳ‪‬ﺸﺮ‬ ‫ﺇﱃ ﺍﻟ ِﻌﻠﱠﺔ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﻗﻴﻞ‪ :‬ﻻ ﻳﺼﺢ ﺍﻟﺘﻌﻠﻴ ﹸﻞ ﺑﺎﻟ ِﻌﻠﱠﺔ ﺍﻟﻘﺎﺻﺮﺓ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﻧﻈﲑ ﻫﺬﺍ ﰲ‬ ‫ﺷ‪‬ﻬﺪﺍﺀ ﹸﺃﺣ‪‬ﺪ‪ ،‬ﻓﻘﺎﻝ‪ ) :‬ﺯ ‪‬ﻣﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ﰲ ﺛﻴﺎ‪ِ‬ﻢ‪ ،‬ﺑ ﹸﻜﹸﻠﻮ‪‬ﻣﻬﻢ‪ ،‬ﻓﺈ‪‬ﻧﻬ‪‬ﻢ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﺜﹸﻮ ﹶﻥ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎ ‪‬ﻣ ِﺔ ﺍﻟﱠﻠ ‪‬ﻮ ﹸﻥ ﹶﻟ ‪‬ﻮﻥﹸ‬ ‫ﻚ()‪ .(٢‬ﻭﻫﺬﺍ ﻏ ‪‬ﲑ ﳐﺘﺺ ‪‬ﻢ‪ ،‬ﻭﻫﻮ ﻧﻈ ‪‬ﲑ ﻗﻮﻟﻪ‪ ) :‬ﹶﻛ ﱢﻔﻨ‪‬ﻮ ‪‬ﻩ ﰲ ﹶﺛﻮ‪‬ﺑﻴﻪِ‪،‬‬ ‫ﺴ ِ‬ ‫ﺍﻟﺪ‪‬ﻡ‪ ،‬ﻭﺍﻟﺮ‪‬ﻳ ‪‬ﺢ ﺭِﻳ ‪‬ﺢ ﺍ ِﳌ ‪‬‬ ‫ﻓﺈﻧﻪ ﻳ‪‬ﺒﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪‬ﻣﹶﻠﺒ‪‬ﻴﹰﺎ(‪ .‬ﻭﱂ ﺗﻘﻮﻟﻮﺍ‪ :‬ﺇﻥ ﻫﺬﺍ ﺧﺎﺹ ﺑﺸﻬﺪﺍﺀ ﹸﺃﺣ‪‬ﺪ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻋﺪ‪‬ﻳﺘﻢ‬ ‫ﺍﳊﻜﻢ ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﺸﻬﺪﺍﺀ ﻣﻊ ﺇﻣﻜﺎﻥ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺍﻟﺘﺨﺼﻴﺺ ﻓﻴﻪ‪ .‬ﻭﻣﺎ ﺍﻟﻔﺮﻕ؟ ﻭﺷﻬﺎﺩﺓ‬ ‫ﺍﻟﻨﱮ ج ﰲ ﺍﳌﻮﺿﻌﲔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻳﻀﹰﺎ‪ :‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻮﺍﻓﻖ ﻷﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﺍﳊﻜﻤﺔ‬ ‫ﺍﻟﱴ ﺭﺗﺐ ﻋﻠﻴﻬﺎ ﺍﳌﻌﺎﺩ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻳ‪‬ﺒﻌﺚ ﻋﻠﻰ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻣ‪‬ﻦ ﻣﺎﺕ ﻋﻠﻰ ﺣﺎﻟﺔ ‪‬ﺑﻌِﺚ‬ ‫ﻋﻠﻴﻬﺎ ﻓﻠﻮ ﱂ ﻳﺮﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻟﻜﺎﻥ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻉ ﺷﺎﻫﺪﺓ ﺑﻪ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻋﺪﻧﺎ ﺇﱃ ﺳِﻴﺎﻕ ‪‬ﺣﺠ‪‬ﺘﻪ ج‪.‬‬ ‫ﺚ ﺫﻫﺒﺖ ﺍﻟﺼ‪‬ﻔﺮﺓ‪ ،‬ﺃﻓﺎﺽ ﻣﻦ ﻋﺮﻓﺔ‪،‬‬ ‫ﻓﻠﻤﺎ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺍﺳﺘﺤﻜﻢ ﻏﺮﻭﺑ‪‬ﻬﺎ ﲝﻴ ﹸ‬ ‫ﻭﺃﺭﺩﻑ ﺃﹸﺳﺎﻣ ﹶﺔ ﺑ ‪‬ﻦ ﺯﻳﺪ ﺧﻠﻔﻪ‪ ،‬ﻭﺃﻓﺎﺽ ﺑﺎﻟﺴﻜﻴﻨﺔ‪ ،‬ﻭﺿ ‪‬ﻢ ﺇﻟﻴﻪ ﺯِﻣﺎﻡ ﻧﺎﻗﺘِﻪ‪ ،‬ﺣﱴ ﺇﻥ ﺭﺃﺳ‪‬ﻬﺎ‬ ‫ﺲ‬ ‫ﺴﻜِﻴ‪‬ﻨﺔﹶ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟِﺒ ‪‬ﺮ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻑ ‪‬ﺭ ‪‬ﺣِﻠ ِﻪ ﻭﻫ‪‬ﻮ ﻳﻘﻮﻝ‪) :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪‬؛ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ﺍﻟ ‪‬‬ ‫ﺐ ﹶﻃ ‪‬ﺮ ‪‬‬ ‫ﻟ‪‬ﻴﺼِﻴ ‪‬‬ ‫)‪(٣‬‬ ‫ﺑﺎﻹﻳﻀ‪‬ﺎﻉ( ‪ .‬ﺃﻯ‪ :‬ﻟﻴﺲ ﺑﺎﻹﺳﺮﺍﻉ‪.‬‬ ‫ﺿﺐ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ‬ ‫ﻭﺃﻓﺎﺽ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﹶﺄ ِﺯ ‪‬ﻣ‪‬ﻴﻦِ‪ ،‬ﻭﺩﺧﻞ ‪‬ﻋﺮ‪‬ﻓﺔ ﻣﻦ ﻃﺮﻳﻖ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٦٣١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٤٣١/٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(٢٩/٦) ،(٧٨/٤‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤١٧/٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٥٧/٥‬ﻭﻣﺴﻠﻢ )‪.(١٢١٨‬‬


‫‪١٦١‬‬ ‫ﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭﺳﻼﻣ‪‬ﻪ ﰲ ﺍﻷﻋﻴﺎﺩِ‪ ،‬ﺃﻥ ﻳ‪‬ﺨﺎﻟﻒ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ ﺣﻜﻤ ﹸﺔ ﺫﻟﻚ ﻋﻨﺪ‬ ‫ﺻﻠﻮﺍ ‪‬‬ ‫ﺍﻟﻜﻼﻡ ﻋﻠﻰ ‪‬ﻫﺪ‪‬ﻳﻪ ﰲ ﺍﻟﻌﻴﺪ‪.‬‬ ‫ﺏ ﻣﻦ ﺍﻟﺴ‪‬ﲑ ﻟﻴﺲ ﺑﺎﻟﺴ‪‬ﺮﻳﻊِ‪ ،‬ﻭﻻ ﺍﻟﺒ‪‬ﻄﺊ‪ .‬ﻓﺈﺫﺍ ﻭﺟﺪ‬ ‫ﰒ ﺟﻌﻞ ﻳﺴ ‪‬ﲑ ﺍﻟ ‪‬ﻌ‪‬ﻨﻖ‪ ،‬ﻭﻫﻮ ﺿﺮ ‪‬‬ ‫ﺺ ﺳﲑﻩ‪ ،‬ﺃﻯ‪ :‬ﺭﻓﻌﻪ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﺗﻰ ﺭﺑﻮ ﹰﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮ‪‬ﰉ‪،‬‬ ‫ﹶﻓﺠ‪‬ﻮ ﹰﺓ ﻭﻫﻮ ﺍﳌﺘ‪‬ﺴﻊ‪ ،‬ﻧ ‪‬‬ ‫ﻼ ﺣﱴ ﺗﺼﻌﺪ‪.‬‬ ‫ﺃﺭﺧﻰ ﻟﻠﻨﺎﻗﺔ ﺯِﻣﺎﻣﻬﺎ ﻗﻠﻴ ﹰ‬ ‫ﻭﻛﺎﻥ ﻳ‪‬ﻠﺒ‪‬ﻰ ﰲ ﻣﺴﲑﻩ ﺫﻟﻚ‪ ،‬ﱂ ﻳﻘﻄﻊ ﺍﻟﺘﻠﺒﻴ ﹶﺔ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻧﺰﻝ‬ ‫ﺕ ﺍﻟﻠﱠ ِﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﺒﺎﻝ‪ ،‬ﻭﺗﻮﺿﺄ ﻭﺿﻮﺀﹰﺍ ﺧﻔﻴﻔﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺳﺎﻣﺔ‪ :‬ﺍﻟﺼﻼﺓ ﻳﺎ‬ ‫ﺻﻠﻮﺍ ‪‬‬ ‫ﺼﻠﱠﻰ ‪ -‬ﹶﺃﻣ‪‬ﺎﻣ‪‬ﻚ(‪.‬‬ ‫ﺭ‪‬ﺳﻮﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍﻟﺼﻼﺓ ‪ -‬ﺃﻭ ﺍ ﹸﳌ ‪‬‬ ‫ﰒ ﺳﺎﺭ ﺣﱴ ﺃﺗﻰ ﺍﳌﺰﺩﻟﻔﺔ‪ ،‬ﻓﺘﻮﺿﺄ ﻭﺿﻮﺀ ﺍﻟﺼ‪‬ﻼﺓ‪ ،‬ﰒ ﺃﻣﺮ ﺑﺎﻷﺫﺍﻥ‪ ،‬ﻓﺄﺫﱠﻥ ﺍﳌﺆ ﱢﺫﻥﹸ‪ ،‬ﰒ‬ ‫ﻚ ﺍﳉﻤﺎﻝ‪ ،‬ﻓﻠﻤﺎ ﺣﻄﱡﻮﺍ ﺭِﺣﺎﳍﻢ‪ ،‬ﺃﻣﺮ‬ ‫ﻂ ﺍﻟ ‪‬ﺮﺣ‪‬ﺎﻝ‪ ،‬ﻭﺗﱪﻳ ِ‬ ‫ﺏ ﻗﺒﻞ ﺣ ﱢ‬ ‫ﺼﻠﱠﻰ ﺍﳌﻐﺮ ‪‬‬ ‫ﺃﻗﺎﻡ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺖ ﺍﻟﺼ‪‬ﻼﺓﹸ‪ ،‬ﰒ ﺻﻠﱠﻰ ﻋِﺸﺎﺀ ﺍﻵﺧِﺮﺓ ﺑﺈﻗﺎﻣﺔ ﺑﻼ ﺃﺫﺍﻥ‪ ،‬ﻭﱂ ﻳ‪‬ﺼ ﱢﻞ ﺑﻴﻨﻬﻤﺎ ﺷﻴﺌﹰﺎ)‪ .(١‬ﻭﻗﺪ‬ ‫ﻓﺄﻗﻴﻤ ِ‬ ‫ﺭ‪‬ﻭﻯ‪ :‬ﺃﻧﻪ ﺻﻼﱠﳘﺎ ﺑﺄﺫﺍﻧﲔ ﻭﺇﻗﺎﻣﺘﲔ‪ ،‬ﻭﺭ‪‬ﻭﻯ ﺑﺈﻗﺎﻣﺘﲔ ﺑﻼ ﺃﺫﺍﻥ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻧﻪ ﺻﻼﳘﺎ‬ ‫ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺘﲔ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺑﻌﺮﻓﺔ‪.‬‬ ‫ﰒ ﻧﺎﻡ ﺣﱴ ﺃﺻﺒﺢ‪ ،‬ﻭﱂ ‪‬ﻳﺤ‪‬ﻰ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻭﻻ ﺻ ‪‬ﺢ ﻋﻨﻪ ﰲ ﺇﺣﻴﺎﺀ ﹶﻟﻴ‪‬ﻠﺘ‪‬ﻰ ﺍﻟﻌﻴﺪﻳﻦ‬ ‫ﺷﺊ‪.‬‬ ‫ﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻛﺎ ﹶﻥ‬ ‫)ﻭﹶﺃ ِﺫ ﹶﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻟِﻀﻌﻔ ِﺔ ﺃﻫﻠِﻪ ﺃﻥ ﻳﺘﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ﺇﱃ ِﻣﻨ‪‬ﻰ ﹶﻗ‪‬ﺒ ﹶﻞ ﻃﹸﻠﻮ ِ‬ ‫)‪(٢‬‬ ‫ﺲ( ﺣﺪﻳﺚ‬ ‫ﳉ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ﺣﱴ ﺗﻄﹸﻠ ‪‬ﻊ ﺍﻟﺸ‪‬ﻤ ‪‬‬ ‫ﺫﻟﻚ ﻋِﻨﺪ ﻏﻴﺒﻮﺑ ِﺔ ﺍﻟ ﹶﻘ ‪‬ﻤﺮِ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ‪‬ﻳ ‪‬ﺮﻣ‪‬ﻮﺍ ﺍ ﹶ‬ ‫ﺻﺤﻴﺢ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻏﲑﻩ‪.‬‬ ‫ﺚ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪) :‬ﺃﺭﺳ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﹸﺄﻡ‪ ‬ﺳﻠﻤ ﹶﺔ ﻟﻴﻠ ﹶﺔ ﺍﻟﻨ‪‬ﺤﺮِ‪،‬‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ‬ ‫ﺠﺮِ‪ ،‬ﰒ ‪‬ﻣﻀ‪‬ﺖ‪ ،‬ﻓﺄﻓﺎﺿ‪‬ﺖ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻯ ﻳﻜﻮ ﹸﻥ ﺭﺳﻮﻝ‬ ‫ﺖ ﺍﳉﻤﺮ‪‬ﺓ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﻓﺮ ‪‬ﻣ ِ‬ ‫)‪(٣‬‬ ‫ﺍﻟﻠﱠﻪ ج‪ ،‬ﺗﻌﲎ ﻋﻨﺪﻫﺎ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻓﺤﺪﻳﺚ ﻣﻨﻜﺮ‪ ،‬ﺃﻧﻜﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑ‪‬ﻩ‪ ،‬ﻭﳑﺎ‬ ‫ﻳﺪﻝﱡ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ ﺃﻥ ﻓﻴﻪ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﺮﻫﺎ ﺃﻥ ﺗ‪‬ﻮﺍﰱ ﺻﻼ ﹶﺓ ﺍﻟﺼ‪‬ﺒﺢ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤١٧ ،٤١٥ ،٤١٣/٣‬ﻭﻣﺴﻠﻢ )‪ ،(٢٨٣) ،(٢٧٨) ،(٢٧٧) ،(١٢٨٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪ ،(١٩٢١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٥٩ ،٢٥٨/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠١٩) ،(٣٠١٧‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢١/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٢٩٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٤٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪،٢٧٠/٥‬‬ ‫‪ ،(٢٧٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٢٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٤٢‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪.(١٣٢/٥) ،(١٣٣/٥‬‬


‫‪١٦٢‬‬ ‫ﲟﻜﺔ‪ .‬ﻭﰱ ﺭﻭﺍﻳﺔ‪:‬‬ ‫)ﺗ‪‬ﻮﺍﻓﻴﻪ ﲟﻜﺔ(‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻣ‪‬ﻬﺎ‪ ،‬ﻓﺄﺣﺐ ﺃﻥ ﺗ‪‬ﻮﺍِﻓﻴ‪‬ﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﶈﺎﻝ ﻗﻄﻌﹰﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﺎﻝ ﱃ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬ ‫ﺖ ﺃﹸﻡ ﺳﻠﻤﺔ‪) :‬ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮﻫﺎ ﺃﻥ ﺗ‪‬ﻮﺍﻓﻴﻪ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ ﲟﻜﺔ(‪ ،‬ﱂ ﻳ‪‬ﺴﻨﺪﻩ ﻏﲑﻩ‪،‬‬ ‫ﺯﻳﻨﺐ ﺑﻨ ِ‬ ‫ﻭﻫﻮ ﺧﻄﺄ‪.‬‬ ‫ﻼ‪) :‬ﺇﻥ ﺍﻟﻨﱮ ج‪ ،‬ﺃﻣﺮﻫﺎ ﺃﻥ ﺗ‪‬ﻮﺍِﻓﻴ‪‬ﻪ ﺻﻼ ﹶﺓ ﺍﻟﺼﺒﺢ ﻳﻮ ‪‬ﻡ‬ ‫ﻭﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﻋﻦ ﺃﺑﻴﻪ ﻣﺮﺳ ﹰ‬ ‫ﱮ ج ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﻗﺖ ﺍﻟﺼ‪‬ﺒﺢ‪ ،‬ﻣﺎ‬ ‫ﺐ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺍﻟﻨﺤﺮ ﲟﻜﺔ(‪ ،‬ﺃﻭ ﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﺃﻋﺠ ‪‬‬ ‫ﺖ ﺇﱃ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻓﺴﺄﻟﺘ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻦ ﻫﺸﺎﻡ ﻋﻦ‬ ‫ﻳﺼﻨ ‪‬ﻊ ﲟﻜﺔ؟ ﻳﻨﻜﺮ ﺫﻟﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺠﺌ ‪‬‬ ‫ﺃﺑﻴﻪ‪) :‬ﺃﻣﺮﻫﺎ ﺃﻥ ﺗ‪‬ﻮﺍﰱ( ﻭﻟﻴﺲ )ﺗ‪‬ﻮﺍﻓﻴﻪ( ﻗﺎﻝ‪ :‬ﻭﺑﲔ ﹶﺫ‪‬ﻳ ِﻦ ﻓﺮﻕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﱃ ﳛﲕ‪ :‬ﺳﻞ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻨﻪ‪ ،‬ﻓﺴﺄﻟﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻜﺬﺍ ﺳﻔﻴﺎﻥ ﻋﻦ ﻫﺸﺎﻡ ﻋﻦ ﺃﺑﻴﻪ‪ .‬ﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﺳﻬﺎ‬ ‫ﺍﻷﺛﺮﻡ ﰲ ﺣﻜﺎﻳﺘﻪ ﻋﻦ ﻭﻛﻴﻊ‪) :‬ﺗ‪‬ﻮﺍﻓﻴﻪ(‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﺗﻮﺍﰱ ِﻣﻨ‪‬ﻰ‪ .‬ﻭﺃﺻﺎﺏ ﰲ ﻗﻮﻟﻪ‪:‬‬ ‫)ﺗ‪‬ﻮﺍﰱ( ﻛﻤﺎ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺃﺧﻄﺄ ﰲ ﻗﻮﻟﻪ‪ِ ) :‬ﻣﻨ‪‬ﻰ(‪.‬‬ ‫ﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﺃﻧﺒﺄﻧﺎ ﻋﻠﻰ ﺑﻦ ﺣﺮﺏ‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋِﻤﺮﺍﻥ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺍﺑﻦ ﺃﰉ‬ ‫ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﺃﺧﱪﺗﲎ ﺃﹸﻡ ﺳﻠﻤﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻗﺪ‪‬ﻣﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ‬ ‫ﺖ‬ ‫ﺖ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻓﺼﻠﻴ ‪‬‬ ‫ﺖ ﺑﻠﻴﻞ‪ ،‬ﰒ ﻣﻀﻴ ‪‬‬ ‫ج ﻓﻴﻤﻦ ﻗﺪ‪‬ﻡ ﻣﻦ ﺃﻫﻠﻪ ﻟﹶﻴﻠﹶﺔ ﺍﳌﺰﺩِﻟﻔﹶﺔ‪ .‬ﻗﺎﻟﺖ‪ :‬ﻓﺮﻣﻴ ‪‬‬ ‫ﺖ ﺇﱃ ِﻣﻨ‪‬ﻰ(‪.‬‬ ‫‪‬ﺎ ﺍﻟﺼﺒﺢ‪ ،‬ﰒ ﺭﺟﻌ ‪‬‬ ‫ﻗﻠﺖ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰉ ﺩﺍﻭﺩ ﻫﺬﺍ‪ :‬ﻫﻮ ﺍﻟﺪﻣﺸﻘﻰ ﺍﳋﻮﻻﱏ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﺑﻦ ﺩﺍﻭﺩ‪ .‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺯﺭﻋﺔ ﻋﻦ ﺃﲪﺪ‪ :‬ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﳉﺰﻳﺮﺓ ﻟﻴﺲ ﺑﺸﺊ‪ .‬ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ‪ :‬ﺿﻌﻴﻒ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺑﻄﻼﻧﻪ‪ ،‬ﻣﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ‬ ‫ﺖ ‪‬ﺳﻮ‪‬ﺩ ﹸﺓ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﳌﺰ ‪‬ﺩِﻟﻔﹶﺔ‪ ،‬ﺃﻥ ‪‬ﺗ ‪‬ﺪﹶﻓ ‪‬ﻊ ﹶﻗ‪‬ﺒﻠﹶﻪ‪ ،‬ﻭﹶﻗ‪‬ﺒ ﹶﻞ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎﻟﺖ‪) :‬ﺍﺳﺘﺄﺫﻧ ‪‬‬ ‫ﺴﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺖ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﺩ ﹾﻓ ِﻌﻪِ‪ ،‬ﻭ ‪‬ﺣِﺒ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺖ ﺍ ‪‬ﻣﺮ‪‬ﺃﺓ ﹶﺛِﺒ ﹶﻄﺔﹰ‪ ،‬ﻗﺎﻟﹶﺖ‪ :‬ﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬‬ ‫‪‬ﺣ ﹾﻄ ‪‬ﻤ ِﺔ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭﻛﹶﺎ‪‬ﻧ ِ‬ ‫ﺐ‬ ‫ﺤﻨ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﺪﹶﻓ ‪‬ﻌﻨ‪‬ﺎ ِﺑ ‪‬ﺪ ﹾﻓ ِﻌﻪِ‪ ،‬ﻭ َﻷ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﺍ ‪‬ﺳ‪‬ﺘﹶﺄ ﹶﺫ‪‬ﻧﺖ‪ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﻛﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ‪‬ﺘﻪ‪ ‬ﺳ ‪‬ﻮ ‪‬ﺩﺓﹸ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫ﹶﺃ ‪‬‬ ‫ﺡ ِﺑ ِﻪ()‪ .(١‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﺃﻥ ﻧﺴﺎﺀﻩ ﻏﲑ ﺳﻮﺩﺓ‪ ،‬ﺇﳕﺎ ﺩﻓﻌﻦ‬ ‫ﱃ ِﻣ ‪‬ﻦ ‪‬ﻣ ﹾﻔﺮ‪‬ﻭ ٍ‬ ‫ﺇﱠ‬ ‫ﻣﻌﻪ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﻏﲑ‪‬ﻩ ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٢٣/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٩٠‬‬


‫‪١٦٣‬‬ ‫ﲔ ﺍﳉﻤﺮﺓ‪ ،‬ﰒ ﺗ‪‬ﺼﺒﺢ ﰲ ﻣﱰﳍﺎ‪،‬‬ ‫ﺍﻟﻠﱠﻪ ج )ﺃﻣﺮ ﻧِﺴﺎﺀَﻩ ﺃﻥ ﳜﺮ‪ ‬ﺟ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺟﻤ‪‬ﻊ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ‪‬ﺟ ‪‬ﻤﻊٍ‪ ،‬ﻓﹶﲑ ِﻣ ‪‬‬ ‫ﻭﻛﺎﻧﺖ ﺗﺼﻨ ‪‬ﻊ ﺫﻟﻚ ﺣﱴ ﻣﺎﺗﺖ()‪.(١‬‬ ‫ﻗﻴﻞ‪ :‬ﻳﺮﺩﻩ ﳏﻤﺪ ﺑﻦ ﲪﻴﺪ ﺃﺣﺪ ﺭﻭﺍﺗﻪ‪ ،‬ﻛ ﱠﺬﺑ‪‬ﻪ ﻏ ‪‬ﲑ ﻭﺍﺣﺪ‪ .‬ﻭﻳﺮﺩ‪‬ﻩ ﺃﻳﻀﹰﺎ‪ :‬ﺣﺪﻳﺜﹸﻬﺎ ﺍﻟﺬﻯ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﻛﻤﺎ ﺍﺳﺘﺄ ﹶﺫﻧ‪‬ﺘﻪ‬ ‫ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻭﻗﻮﳍﺎ‪ ) :‬ﻭ ِﺩ ‪‬ﺩﺕ‪ ‬ﺃﱏ ﻛﻨﺖ ﺍﺳﺘﺄﺫﻧ ‪‬‬ ‫ﺳﻮﺩﺓ(‪.‬‬ ‫ﺐ ﺃﻧﻜﻢ ﻳ‪‬ﻤﻜﻨﻜﻢ ﺭ ‪‬ﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻤﺎ ﺗﺼﻨﻌﻮ ﹶﻥ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ‬ ‫ﻭﺇﻥ ﻗﻴﻞ‪ :‬ﹶﻓ ‪‬ﻬ ‪‬‬ ‫ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﺃﹸﻡ ﺣﺒﻴﺒﺔ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﺑﻌﺚ ‪‬ﺎ ﻣِﻦ ‪‬ﺟ ‪‬ﻤ ٍﻊ ﺑﻠﻴﻞ)‪ .(٢‬ﻗﻴﻞ‪:‬‬ ‫ﻗﺪ ﺛﺒﺖ ﰲ‬ ‫ﺱ‬ ‫ﺿ ‪‬ﻌ ﹶﻔ ﹶﺔ ﹶﺃ ‪‬ﻫِﻠﻪِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺍ‪‬ﺑ ‪‬ﻦ ﻋﺒ‪‬ﺎ ِ‬ ‫ﻚ ﺍﻟﻠﱠ‪‬ﻴﹶﻠ ﹶﺔ ‪‬‬ ‫)ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﹶﻗﺪ‪‬ﻡ ِﺗ ﹾﻠ ‪‬‬ ‫ﻓﻴﻤ‪‬ﻦ ﻗﺪ‪‬ﻡ‪ .‬ﻭﺛﺒﺖ ﺃﻧﻪ ﻗﺪ‪‬ﻡ ﺳﻮﺩ‪‬ﺓ‪ ،‬ﻭﺛﺒﺖ ﺃﻧﻪ ﺣﺒﺲ ﻧِﺴﺎﺀﻩ ﻋﻨﺪﻩ ﺣﱴ ﺩﻓﻌﻦ ﺑﺪﻓﻌﻪ‪.‬‬ ‫ﺚ ﺃﹸﻡ ﺣﺒﻴﺒﺔﹶ‪ ،‬ﺍﻧﻔﺮﺩ ﺑﻪ ﻣﺴﻠﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ‪ ،‬ﻓﻬﻰ ﺇﺫﹰﺍ ﻣﻦ ﺍﻟﻀﻌﻔﺔ ﺍﻟﱴ ﻗﺪ‪‬ﻣﻬﺎ‪.‬‬ ‫ﻭﺣﺪﻳ ﹸ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲟﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻨﱮ ج‪) :‬ﺑﻌﺚ‬ ‫ﺤﺮِ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﻣﻮ‪‬ﺍ ﺍﳉﻤﺮﺓ ﻣﻊ ﺍﻟﻔﺠﺮ()‪ .(٣‬ﻗﻴﻞ‪ :‬ﻧ‪‬ﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻴﻪ ﺣﺪﻳﺜﹶﻪ‬ ‫ﺑﻪ ﻣﻊ ﺃﻫﻠﻪ ﺇﱃ ِﻣﻨ‪‬ﻰ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﱮ ج ﻗﺪ‪‬ﻡ ﺿﻌﻔ ﹶﺔ ﺃﻫِﻠ ِﻪ‬ ‫ﺍﻵﺧﺮ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﻳﻀﹰﺎ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻯ ﻭﺻﺤﺤﻪ‪ ،‬ﺃﻥ ﺍﻟﻨ ‪‬‬ ‫ﺲ()‪ .(٤‬ﻭﻟﻔﻆ ﺃﲪﺪ ﻓﻴﻪ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﳉ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﻠﹸ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﻭﻗﺎﻝ‪) :‬ﻻ ‪‬ﺗ ‪‬ﺮﻣ‪‬ﻮﺍ ﺍ ﹶ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ﹾﻠ ﹶﻄﺢ‪ ‬ﹶﺃ ﹾﻓﺨ‪‬ﺎ ﹶﺫﻧ‪‬ﺎ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬‬ ‫ﺕ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤﻊٍ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬ﻤﺮ‪‬ﺍ ٍ‬ ‫ﺃﹸ ﹶﻏ‪‬ﻴِﻠ ‪‬ﻤ ﹶﺔ ﺑﲎ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﳌﹸﻄﱠِﻠ ِ‬ ‫ﺸﻤ‪‬ﺲ(‪ .‬ﻷﻧﻪ ﺃﺻﺢ ﻣﻨﻪ‪ ،‬ﻭﻓﻴﻪ ‪‬ﻰ ﺍﻟﻨﱮ‬ ‫ﳉ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﻠﹸ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﻯ ﺑ‪‬ﲎ؛ ﻻ ‪‬ﺗ ‪‬ﺮﻣ‪‬ﻮﺍ ﺍ ﹶ‬ ‫)ﹶﺃ ‪‬‬ ‫ج ﻋﻦ ﺭﻣﻰ ﺍﳉﻤﺮﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻫﻮ ﳏﻔﻮﻅ ﺑﺬﻛﺮ ﺍﻟﻘﺼﺔ ﻓﻴﻪ‪ .‬ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ‬ ‫ﺇﳕﺎ ﻓﻴﻪ‪ :‬ﺃ‪‬ﻢ ﺭﻣﻮﻫﺎ ﻣﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﰒ ﺗﺄﻣﻠﻨﺎ ﻓﺈﺫﺍ ﺃﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺃﻣﺮ ﺍﻟﺼﺒﻴﺎﻥ ﺃﻥ ﻻ ﻳﺮﻣ‪‬ﻮﺍ ﺍﳉﻤﺮﺓ ﺣﱴ ﺗﻄﹸﻠ ‪‬ﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻋ‪‬ﺬﺭ ﳍﻢ ﰲ ﺗﻘﺪﱘ ﺍﻟﺮﻣﻰ‪،‬‬ ‫ﺲ ﻟﻠﻌ‪‬ﺬﺭ ﻭﺍﳋﻮﻑ ﻋﻠﻴﻬﻦ ﻣﻦ ﻣﺰﺍﲪﺔ‬ ‫ﺸ ‪‬ﻤ ِ‬ ‫ﻉ ﺍﻟ ‪‬‬ ‫ﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺪ‪‬ﻣﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺮ ‪‬ﻣ‪‬ﻴ ‪‬ﻦ ﻗﺒﻞ ﻃﻠﻮ ِ‬ ‫ﺍﻟﻨﺎﺱ ﻭ ‪‬ﺣ ﹾﻄ ِﻤﻬِﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﺟﻮﺍﺯ ﺍﻟﺮﻣﻰ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(٢٧٣/٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٢٩٢‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٣٢٠/١) (٢٩٣٨) ،(٢٩٣٧‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٩٣‬ﻭﺃﲪﺪ )‪.(٢٨٤٢‬‬


‫‪١٦٤‬‬ ‫ﺸﻖ‪ ‬ﻋﻠﻴﻪ ﻣﺰﺍﲪ ﹸﺔ ﺍﻟﻨﺎﺱ ﻷﺟﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺎ ِﺩﺭ‪ ‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻪ‬ ‫ﻟﻠﻌﺬﺭ ﲟﺮﺽ‪ ،‬ﺃﻭ ِﻛ‪‬ﺒ ٍﺮ ‪‬ﻳ ‪‬‬ ‫ﺫﻟﻚ‪.‬‬ ‫ﻭﰱ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺍﳉﻮﺍ ‪‬ﺯ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ ﻣﻄﻠﻘﹰﺎ ﻟﻠﻘﺎﺩﺭ ﻭﺍﻟﻌﺎﺟﺰ‪،‬‬ ‫ﻛﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﻻ ﳚﻮ ‪‬ﺯ ﺇﻻ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻛﻘﻮﻝ ﺃﰉ‬ ‫ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﳚﻮ ‪‬ﺯ ﻷﻫﻞ ﺍﻟﻘﺪﺭﺓ ﺇﻻ ﺑﻌ ‪‬ﺪ ﻃﻠﻮ ِ‬ ‫ﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻛﻘﻮﻝ ﲨﺎﻋﺔ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺍﻟﺬﻯ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ـﻨ‪‬ﺔ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻌﺠﻴ ﹸﻞ ﺑﻌﺪ ﻏﻴﺒﻮﺑﺔ ﺍﻟﻘﻤﺮ‪ ،‬ﻻ ﻧﺼﻒ‬ ‫ﺲ ﻣﻊ ﻣ‪‬ﻦ ﺣﺪ‪‬ﻩ ﺑﺎﻟﻨﺼﻒ ﺩﻟﻴﻞ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻟﻴ ‪‬‬ ‫ﻓﺼﻞ‬ ‫ﺸ َﻌ ِﺮ اﻟﺤﺮام‬ ‫ﻓﻲ ﺻﻼﺗﻪ ج ﻓﻲ اﻟﻤﺰدﻟﻔﺔ ووﻗﻮﻓﻪ ﺑﺎﻟ َﻤ ْ‬

‫ﻓﻠﻤﺎ ﻃﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﺻﻼﱠﻫﺎ ﰲ ﺃﻭﻝ ﺍﻟﻮﻗﺖ ﻻ ﻗﺒﻠﹶﻪ ﻗﻄﻌﹰﺎ ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺔ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻫﻮ ﻳﻮ ‪‬ﻡ ﺍﳊ ‪‬ﺞ ﺍﻷﻛﱪ‪ ،‬ﻭﻫﻮ ﻳﻮ ‪‬ﻡ ﺍﻷﺫﺍﻥ ﺑﱪﺍﺀﺓ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟِﻪ ﻣِﻦ ﹸﻛﻞﱢ ﻣﺸﺮﻙ‪.‬‬ ‫ﳊﺮ‪‬ﺍﻡِ‪ ،‬ﻓﺎﺳﺘﻘﺒﻞ ﺍﻟ ِﻘﺒ‪‬ﻠﺔ‪ ،‬ﻭﺃﺧﺬ ﰲ ﺍﻟﺪ‪‬ﻋﺎﺀ‬ ‫ﺸ ‪‬ﻌ ِﺮ ﺍ ﹶ‬ ‫ﺐ ﺣﱴ ﺃﺗﻰ ﻣﻮِﻗﻔﹶﻪ ﻋﻨﺪ ﺍ ﹶﳌ ‪‬‬ ‫ﰒ ﺭ ِﻛ ‪‬‬ ‫ﻭﺍﻟﺘﻀﺮ‪‬ﻉ‪ ،‬ﻭﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﺍﻟﺘﻬﻠﻴﻞِ‪ ،‬ﻭﺍﻟﺬﱢﻛﺮِ‪ ،‬ﺣﱴ ﺃﺳﻔﺮ ﺟ ‪‬ﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻗﺒ ﹶﻞ ﻃﹸﻠﻮﻉ ﺍﻟﺸﻤﺲ‪.‬‬ ‫ﻀﺮ‪‬ﺱ ﺍﻟﻄﱠﺎﺋﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﺇﻧ‪‬ﻰ ِﺟﹾﺌﺖ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺟ‪‬ﺒﹶﻠ ‪‬ﻰ‬ ‫ﻭﻫﻨﺎﻟﻚ ﺳﺄﻟﻪ ﻋ‪ ‬ﺮ ‪‬ﻭﺓﹸ ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻰ‪ ،‬ﻭ‪‬ﺍﻟﻠﱠ ِﻪ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ﹾﻛﺖ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ ﺇ ﱠﻻ ‪‬ﻭﹶﻗ ﹾﻔﺖ‪ ‬ﻋﹶﻠﻴ‪‬ﻪ‪ ،‬ﹶﻓ ‪‬ﻬ ﹾﻞ‬ ‫ﺖ ﺭ‪‬ﺍﺣِﻠﱴ‪ ،‬ﻭﺃ‪‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬‬ ‫ﻃ ‪‬ﻰﺀٍ‪ ،‬ﺃ ﹾﻛﹶﻠ ﹾﻠ ‪‬‬ ‫ﻒ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ﺣﺘ‪‬ﻰ ‪‬ﻧ ‪‬ﺪﹶﻓ ‪‬ﻊ ‪‬ﻭﹶﻗ ‪‬ﺪ‬ ‫ﻟِﻰ ِﻣ ‪‬ﻦ ‪‬ﺣﺞ‪‬؟ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ) :‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺻ‪‬ﻼ‪‬ﺗﻨ‪‬ﺎ ﻫ ِﺬ ِﻩ ‪‬ﻭ ‪‬ﻭﹶﻗ ‪‬‬ ‫)‪(١‬‬ ‫ﻼ ﺃ ‪‬ﻭ ﻧ‪‬ﻬﺎﺭﺍﹰ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ‪‬ﺗ ‪‬ﻢ ‪‬ﺣﺠ‪‬ﻪ‪ ،‬ﻭﻗﹶﻀﻰ ‪‬ﺗ ﹶﻔﺜﹶﻪ( ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ‪:‬‬ ‫ﻚ ﻟﻴ ﹰ‬ ‫ﻒ ﺑ ‪‬ﻌ ‪‬ﺮﹶﻓ ﹶﺔ ﹶﻗ‪‬ﺒ ﹶﻞ ﺫِﻟ ‪‬‬ ‫ﻭﹶﻗ ‪‬‬ ‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫ﺖ ‪‬ﺎ‪ ،‬ﺭﻛﻦ ﻛﻌﺮﻓﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻑ ﲟ‪‬ﺰﺩﻟﻔﹶﺔ ﻭﺍﳌﺒﻴ ‪‬‬ ‫ﻭ‪‬ﺬﺍ ﺍﺣﺘﺞ ﻣ‪‬ﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﻮﻗﻮ ‪‬‬ ‫ﺐ ﺍﺛﻨﲔ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺍﺑ ِﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺰ‪‬ﺑﲑ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ‬ ‫ﻣﺬﻫ ‪‬‬ ‫ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺍﻟ‪‬ﻨﺨ‪‬ﻌﻰ‪ ،‬ﻭﺍﻟﺸ‪‬ﻌﱮ‪ ،‬ﻭﻋﻠﻘﻤﺔ‪ ،‬ﻭﺍﳊﺴ ‪‬ﻦ ﺍﻟﺒﺼﺮﻯ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻷﻭﺯﺍﻋﻰ‪ ،‬ﻭﲪﺎﺩ‬ ‫ﺑﻦ ﺃﰉ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻯ‪ ،‬ﻭﺃﰉ ﻋ‪‬ﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﱠﻡ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﶈﻤ‪‬ﺪﺍﻥ‪ :‬ﺍﺑ ‪‬ﻦ‬ ‫ﺙ ﺣﺠﺞ‪ ،‬ﻫﺬﻩ ﺇﺣﺪﺍﻫﺎ‪،‬‬ ‫ﺟﺮﻳﺮ‪ ،‬ﻭﺍﺑﻦ ﺧ‪‬ﺰﳝﺔ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﻟﻠﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﳍﻢ ﺛﻼ ﹸ‬ ‫ﳊﺮ‪‬ﺍ ِﻡ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٩٨ :‬‬ ‫ﺸ ‪‬ﻌ ِﺮ ﺍ ﹶ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻓﺎ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﻋِﻨ ‪‬ﺪ ﺍ ﹶﳌ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٨٩١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٥٠‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٦٣/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠١٦‬‬


‫‪١٦٥‬‬ ‫ﺝ ﺍﻟﺒﻴﺎ ِﻥ ﳍﺬﺍ ﺍﻟﺬﱢﻛﺮ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻌ ﹸﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺬﻯ ﺧﺮﺝ ﳐﺮ ‪‬‬ ‫ﺖ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﱃ‬ ‫ﻭﺍﺣﺘ ‪‬ﺞ ﻣ‪‬ﻦ ﱂ ﻳﺮﻩ ﺭ‪‬ﻛﻨﹰﺎ ﺑﺄﻣﺮﻳﻦ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻨﱮ ج ﻣ ‪‬ﺪ ﻭﻗ ‪‬‬ ‫ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻣ‪‬ﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺑﺄﻳﺴﺮ ﺯﻣﺎﻥ‪ ،‬ﺻﺢ‬ ‫ﻑ ﲟﺰﺩﻟﻔﺔ ﺭ‪‬ﻛﻨﹰﺎ ﱂ ﻳﺼ ‪‬ﺢ ‪‬ﺣﺠ‪‬ﻪ‪.‬‬ ‫‪‬ﺣﺠ‪‬ﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻮﻗﻮ ‪‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺭﻛﻨﺎﹰ‪ ،‬ﻻﺷﺘﺮﻙ ﻓﻴﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎﺀُ‪ ،‬ﻓﻠﻤﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج‬ ‫ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻋ‪ِ‬ﻠ ‪‬ﻢ ﺃﻧﻪ ﻟﻴﺲ ﺑﺮ‪‬ﻛﻦ‪ ،‬ﻭﰱ ﺍﻟﺪﻟﻴﻠﲔ ﻧﻈﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱮ ج ﺇﳕﺎ ﻗﺪ‪‬ﻣﻬﻦ ﺑﻌﺪ‬ ‫ﺐ ﻫﻮ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ‪‬ﺎ ﻟﺼﻼﺓ ﻋﺸﺎﺀ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﻮﺍﺟ ‪‬‬ ‫ﺗﻮﻗﻴ ‪‬‬ ‫ﺖ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﱃ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﻼ ﻳ‪‬ﻨﺎﰱ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ﺭ‪‬ﻛﻨﺎﹰ‪ ،‬ﻭﺗﻜﻮ ﹸﻥ ﺗﻠﻚ‬ ‫ﺍﻟﻠﻴﻠﺔ ﻭﻗﺘﹰﺎ ﳍﻤﺎ ﻛﻮﻗﺖ ﺍ‪‬ﻤﻮﻋﺘﲔ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕِ‪ ،‬ﻭﺗﻀﻴﻴﻖ ﺍﻟﻮﻗﺖ ﻷﺣﺪﳘﺎ ﻻ ﻳ‪‬ﺨﺮﺟﻪ‬ ‫ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺘﹰﺎ ﳍﻤﺎ ﺣﺎﻝ ﺍﻟﻘﺪﺭﺓ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﻗﻒ ج ﰲ ﻣﻮﻗﻔﻪ‪ ،‬ﻭﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﺰﺩﻟﻔﺔ ﹸﻛﻠﱠﻬﺎ ﻣﻮﻗﻒ‪ ،‬ﰒ ﺳﺎﺭ ﻣِﻦ ﻣ‪ ‬ﺰ ‪‬ﺩِﻟ ﹶﻔ ﹶﺔ‬ ‫‪‬ﻣ ‪‬ﺮﺩِﻓﹰﺎ ﻟﻠﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻫﻮ ﻳ‪‬ﻠﺒ‪‬ﻰ ﰲ ﻣﺴﲑﻩ‪ ،‬ﻭﺍﻧﻄﻠﻖ ﺃﹸﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﰲ‬ ‫ﻕ ﻗﹸﺮﻳﺶ‪.‬‬ ‫‪‬ﺳﺒ‪‬ﺎ ِ‬ ‫ﻂ ﻟﻪ ﺣ‪‬ﺼﻰ ﺍﳉِﻤﺎﺭ‪ ،‬ﺳﺒ ‪‬ﻊ ﺣﺼﻴﺎﺕٍ‪ ،‬ﻭﱂ‬ ‫ﻭﰱ ﻃﺮﻳﻘﻪ ﺫﻟﻚ ﺃﻣﺮ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﺃﻥ ‪‬ﻳ ﹾﻠﻘﹸ ﹶ‬ ‫ﻳﻜﺴﺮﻫﺎ ﻣﻦ ﺍﳉﺒﻞ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻛﻤﺎ ﻳﻔﻌ ﹸﻞ ﻣ‪‬ﻦ ﻻ ﻋِﻠﻢ ﻋﻨﺪﻩ‪ ،‬ﻭﻻ ﺍﻟﺘﻘﻄﻬﺎ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻓﺎﻟﺘﻘﻂ‬ ‫ﻀ ‪‬ﻬﻦ‪ ‬ﰲ ﹶﻛ ﱢﻔ ِﻪ ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‪) :‬ﺑﹶﺄ ‪‬ﻣﺜﹶﺎﻝ ﻫﺆﻻﺀ‬ ‫ﳋ ﹾﺬﻑِ‪ ،‬ﻓﺠﻌﻞ ‪‬ﻳ‪‬ﻨ ﹸﻔ ‪‬‬ ‫ﻟﻪ ﺳﺒﻊ ﺣﺼﻴﺎﺕ ِﻣ ‪‬ﻦ ‪‬ﺣﺼ‪‬ﻰ ﺍ ﹶ‬ ‫)‪(١‬‬ ‫ﻚ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬ﻐﹸﻠﻮ‪ ‬ﰲ ﺍﻟﺪ‪‬ﻳﻦ( ‪.‬‬ ‫ﻓﺎﺭ‪‬ﻣﻮﺍ‪ ،‬ﻭﺇﻳ‪‬ﺎﻛﹸﻢ ﻭﺍﻟ ‪‬ﻐﹸﻠﻮ‪ ‬ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﺈ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬ ‫ﺖ ﻟﻪ ﺍﻣﺮﺃ ﹲﺓ ﻣِﻦ ‪‬ﺧﹾﺜ ‪‬ﻌ ‪‬ﻢ ‪‬ﺟﻤِﻴﻠﺔﹲ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺍﳊ ‪‬ﺞ ‪‬ﻋ ‪‬ﻦ ﺃﺑﻴﻬﺎ‬ ‫ﺿ ‪‬‬ ‫ﻭﰱ ﻃﺮﻳﻘﻪ ﺗﻠﻚ‪ ،‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﻀﻞﹸ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪‬‬ ‫ﺤﺞ‪ ‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺴﻚ‪ ‬ﻋﻠﹶﻰ ﺍﻟﺮ‪‬ﺍ ِﺣﹶﻠﺔِ‪ ،‬ﻓﹶﺄ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻤ ِ‬ ‫ﻭ‪‬ﻛﺎ ﹶﻥ ‪‬ﺷﻴ‪‬ﺨﹰﺎ ﹶﻛﺒِﲑﹰﺍ ﻻ ‪‬ﻳ ‪‬‬ ‫ﻀﻞﹸ‬ ‫ﺸ ‪‬ﻖ ﺍﻵ ‪‬ﺧﺮِ‪ ،‬ﻭﻛﹶﺎﻥ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺻ ‪‬ﺮﹶﻓﻪ‪ ‬ﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﺿ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪﻩ‪ ‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻬﻪِ‪ ،‬ﻭ ‪‬‬ ‫ﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﺗ‪‬ﻨﻈﹸﺮ‪ ‬ﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﺏ‪:‬‬ ‫ﺼﻮ‪‬ﺍ ‪‬‬ ‫ﺻ ‪‬ﺮﹶﻓﻪ‪ ‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ِﺮ ِﻩ ﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺻﺮ‪‬ﻑ ﻭ ‪‬ﺟ ‪‬ﻬﻪ‪ ‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ِﺮﻫ‪‬ﺎ ﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﻭﻗِﻴ ﹶﻞ‪ :‬‬ ‫‪‬ﻭﺳِﻴﻤﺎﹰ‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ‪ :‬‬ ‫)‪(٢‬‬ ‫ﺃﻧ‪‬ﻪ ﹶﻓ ‪‬ﻌﹶﻠﻪ‪ ‬ﻟﻸ ‪‬ﻣﺮ‪‬ﻳﻦ‪ ،‬ﻓﺈﻧﻪ ﰲ ﺍﻟﻘِﺼﺔ ﺟﻌﻞ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ ‬ﺇﻟﻴﻬﺎ ﻭ‪‬ﺗ‪‬ﻨﻈﹸﺮ‪ ‬ﺇﹶﻟﻴ‪‬ﻪ ‪.‬‬ ‫ﺴﻚ‪،‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻤ ِ‬ ‫ﻭﺳﺄﻟﻪ ﺁﺧ ‪‬ﺮ ﻫﻨﺎﻟﻚ ﻋﻦ ﹸﺃﻣ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧ‪‬ﻬﺎ ‪‬ﻋﺠ‪‬ﻮ ‪‬ﺯ ﹶﻛِﺒ ‪‬ﲑﺓﹲ‪ ،‬ﻓﺈﻥ ‪‬ﺣ ‪‬ﻤ ﹾﻠﺘ‪‬ﻬﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٣٤٧ ،٢٥١/١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٦٨/٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٢٩‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٣٥٩/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠٠/٣‬ﻭﻣﺴﻠﻢ )‪ ،(١٣٣٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٨٠٩‬‬


‫‪١٦٦‬‬ ‫ﺿ‪‬ﻴﻪ‪(‬؟‬ ‫ﺖ ﻗﹶﺎ ِ‬ ‫ﺖ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﻠﻰ ﹸﺃﻣ‪‬ﻚ ‪‬ﺩ‪‬ﻳ ‪‬ﻦ ﹶﺃﻛﹸ‪‬ﻨ ‪‬‬ ‫ﺖ ﺃ ﹾﻥ ﹶﺃ ﹾﻗ‪‬ﺘﻠﹶﻬﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪) :‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﻭﺇ ﹾﻥ ‪‬ﺭ‪‬ﺑ ﹾﻄﺘ‪‬ﻬﺎ ‪‬ﺧﺸِﻴ ‪‬‬ ‫ﻚ()‪.(١‬‬ ‫ﺤﺞ‪ ‬ﻋ ‪‬ﻦ ﺃﹸ ‪‬ﻣ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻗﹶﺎ ﹶﻝ‪) :‬ﹶﻓ ‪‬‬ ‫ﺴﺮٍ‪ ،‬ﺣﺮ‪‬ﻙ ﻧﺎﻗﺘ‪‬ﻪ ﻭﺃﺳﺮﻉ ﺍﻟﺴ‪‬ﲑ‪ ،‬ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻋﺎﺩﺗ‪‬ﻪ ﰲ ﺍﳌﻮﺍﺿﻊ‬ ‫ﺤ‪‬‬ ‫ﻓﻠﻤﺎ ﺃﺗﻰ ‪‬ﺑ ﹾﻄ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺺ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ‪،‬‬ ‫ﺏ ﺍﻟﻔﻴﻞ ﻣﺎ ﻗ ‪‬‬ ‫ﺏ ﺃﺻﺤﺎ ‪‬‬ ‫ﻚ ﺃﺻﺎ ‪‬‬ ‫ﺱ ﺍﻟﻠﱠ ِﻪ ﺑﺄﻋﺪﺍﺋﻪ‪ ،‬ﻓﺈﻥ ﻫ‪‬ﻨﺎِﻟ ‪‬‬ ‫ﺍﻟﱴ ﻧﺰﻝ ﻓﻴﻬﺎ ﺑﺄ ‪‬‬ ‫ﺴ ‪‬ﺮ ﻓﻴﻪ‪ ،‬ﺃﻯ‪ :‬ﺃﻋﲕ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﻋﻦ‬ ‫ﺤﺴ‪‬ﺮ‪ ،‬ﻷﻥ ﺍﻟﻔﻴﻞ ‪‬ﺣ ‪‬‬ ‫ﻯ ‪‬ﻣ ‪‬‬ ‫ﻭﻟﺬﻟﻚ ‪‬ﺳﻤ‪‬ﻰ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻯ ﻭﺍﺩ ‪‬‬ ‫ﳊ‪‬‬ ‫ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﰲ ﺳ‪‬ﻠﻮﻛﻪ ﺍ ِ‬ ‫ﺠ ‪‬ﺮ ﺩِﻳﺎ ‪‬ﺭ ﲦﻮﺩ‪ ،‬ﻓﺈﻧﻪ ﺗﻘﻨ‪‬ﻊ ﺑﺜﻮﺑﻪ‪ ،‬ﻭﺃﺳﺮﻉ‬ ‫ﺴ‪‬ﻴ ‪‬ﺮ)‪.(٢‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺥ ﺑﲔ ِﻣﻨ‪‬ﻰ ﻭﺑﲔ ﻣ‪‬ﺰ ‪‬ﺩﻟِﻔﺔ‪ ،‬ﻻ ﻣِﻦ ﻫﺬﻩ‪ ،‬ﻭﻻ ﻣِﻦ ﻫﺬﻩ‪ ،‬ﻭﻋ‪ ‬ﺮ‪‬ﻧﺔﹸ‪ :‬ﺑﺮﺯﺥ‬ ‫ﺤﺴ‪‬ﺮ‪ :‬ﺑﺮﺯ ‪‬‬ ‫ﻭ ‪‬ﻣ ‪‬‬ ‫ﺑﲔ ﻋﺮﻓﺔ ﻭﺍﳌﺸﻌ ِﺮ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺒﲔ ﹸﻛﻞﱢ ﻣﺸﻌﺮﻳﻦ ﺑﺮﺯﺥ ﻟﻴﺲ ﻣﻨﻬﻤﺎ‪ ،‬ﻓ ِﻤﻨ‪‬ﻰ‪ :‬ﻣﻦ ﺍﳊﺮﻡ‪ ،‬ﻭﻫﻰ‬ ‫ﺤﺴ‪‬ﺮ‪ :‬ﻣﻦ ﺍﳊﺮﻡ‪ ،‬ﻭﻟﻴﺲ ﲟﺸﻌﺮ‪ ،‬ﻭﻣﺰﺩﻟﻔﺔ‪ :‬ﺣﺮﻡ ﻭﻣﺸﻌﺮ‪ ،‬ﻭﻋ‪ ‬ﺮ‪‬ﻧﺔﹸ ﻟﻴﺴﺖ‬ ‫ﻣ‪‬ﺸﻌﺮ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﻣ‪‬ﺸﻌﺮﺍﹰ‪ ،‬ﻭﻫﻰ ﻣﻦ ﺍﳊﻞ‪ ،‬ﻭﻋﺮﻓﺔ‪ :‬ﺣِﻞ ﻭﻣﺸﻌﺮ‪.‬‬ ‫ﻭﺳﻠﻚ ج ﺍﻟﻄﺮﻳ ‪‬ﻖ ﺍﻟﻮ‪‬ﺳﻄﻰ ﺑﲔ ﺍﻟﻄﺮﻳﻘﲔ‪ ،‬ﻭﻫﻰ ﺍﻟﱴ ﲣﺮ‪‬ﺝ ﻋﻠﻰ ﺍﳉﻤﺮﺓ ﺍﻟﻜﹸﱪﻯ‪،‬‬ ‫ﺖ ﻋﻦ ﻳﺴﺎ ِﺭﻩ‪،‬‬ ‫ﺣﱴ ﺃﺗﻰ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﺄﺗﻰ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ‪ ،‬ﻓﻮﻗﻒ ﰲ ﺃﺳﻔ ِﻞ ﺍﻟﻮﺍﺩﻯ‪ ،‬ﻭﺟﻌﻞ ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﻭ ِﻣﻨ‪‬ﻰ ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻭﺍﺳﺘﻘﺒ ﹶﻞ ﺍﳉﻤﺮ ﹶﺓ ﻭﻫﻮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ‪ ،‬ﻓﺮﻣﺎﻫﺎ ﺭﺍﻛﺒﹰﺎ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﻭﺍﺣﺪﺓ ﺑﻌﺪ ﻭﺍﺣﺪﺓ‪ ،‬ﻳ ﹶﻜﺒ‪ ‬ﺮ ‪‬ﻣ ‪‬ﻊ ﹸﻛﻞﱢ ﺣﺼﺎﺓٍ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻗﻄﻊ ﺍﻟﺘﻠﺒﻴﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﰲ ﻣﺴﲑﻩ ﺫﻟﻚ ‪‬ﻳﹶﻠﺒ‪‬ﻰ ﺣﱴ ﺷﺮﻉ ﰲ ﺍﻟﺮﻣﻰ‪ ،‬ﻭﺭﻣﻰ ﻭﺑﻼ ﹲﻝ ﻭﺃﹸﺳﺎﻣ ﹸﺔ ﻣﻌﻪ‪،‬‬ ‫ﺃﺣﺪﳘﺎ ﺁ ِﺧ ﹲﺬ ِﺑﺨِﻄﺎﻡ ﻧﺎﻗﺘﻪ‪ ،‬ﻭﺍﻵﺧﺮ ‪‬ﻳﻈﱢﻠﻠﹸﻪ ﺑﺜﻮﺏ ﻣﻦ ﺍﳊﺮ)‪ .(٣‬ﻭﰱ ﻫﺬﺍ‪ :‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ‬ ‫ﺤ ِﻤ ِﻞ ﻭﳓﻮ ِﻩ ﺇﻥ ﻛﺎﻧﺖ ﻗﺼﺔ ﻫﺬﺍ ﺍﻹﻇﻼﻝ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺤﺮ ﺛﺎﺑﺘﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺤ ِﺮ ِﻡ ﺑﺎ ﹶﳌ ‪‬‬ ‫ﺍﺳﺘﻈﻼﻝ ﺍﳌﹸ ‪‬‬ ‫ﻛﺎﻧﺖ ﺑﻌﺪﻩ ﰲ ﺃﻳﺎﻡ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﻼ ‪‬ﺣﺠ‪‬ﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎ ﹲﻥ ﰲ ﺃﻯ ﺯﻣﻦ ﻛﺎﻧﺖ‪.‬‬ ‫ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ رﺟﻮﻋﻪ ج إﻟﻰ ِﻣﻨَﻰ وﺧﻄﺒﺘﻪ ﻓﻴﻬﺎ‬

‫ﺱ ﺧ‪‬ﻄﺒﺔ ﺑﻠﻴﻐﺔ ﺃﻋﻠﻤﻬﻢ ﻓﻴﻬﺎ ﲝ‪‬ﺮﻣﺔ ﻳﻮ ِﻡ ﺍﻟﻨﺤﺮ‬ ‫ﰒ ﺭﺟﻊ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﺨﻄﺐ ﺍﻟﻨﺎ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(١٨١٢‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(١٢٠ ،١١٩/٥‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪.(٤١/٢‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٩٥/٨‬ﻭﻣﺴﻠﻢ )‪.(٢٩٨١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٤٠٢/٦‬ﻭﻣﺴﻠﻢ )‪.(٣١٢)(١٢٩٨‬‬


‫‪١٦٧‬‬ ‫ﺴ ‪‬ﻤ ِﻊ ﻭﺍﻟﻄﱠﺎ ‪‬ﻋ ِﺔ ِﻟﻤ‪‬ﻦ‬ ‫ﻭﲢﺮﳝﻪ‪ ،‬ﻭﻓﻀﻠﻪ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺣ‪‬ﺮﻣﺔ ﻣﻜ ﹶﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟ ‪‬‬ ‫ﺱ ﺑِﺄ ‪‬ﺧ ِﺬ ‪‬ﻣﻨ‪‬ﺎ ِﺳ ِﻜ ِﻬ ‪‬ﻢ ﻋ‪‬ﻨﻪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﹶﻟ ‪‬ﻌﻠﱢﻰ ﻻ ﹶﺃ ‪‬ﺣﺞ‪ ‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻋ‪‬ﺎﻣِﻰ‬ ‫ﺏ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﹶﺎ ‪‬ﺩﻫ‪‬ﻢ ِﺑ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﻫﺬﺍ()‪.(١‬‬ ‫ﺱ ﺃﻥ ﻻ ‪‬ﻳﺮ‪‬ﺟﻌ‪‬ﻮﺍ‬ ‫ﻭﻋﻠﱠﻤﻬ‪‬ﻢ ﻣﻨﺎﺳﻜﻬﻢ‪ ،‬ﻭﺃﻧﺰ ﹶﻝ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻣﻨﺎﺯﻟﹶﻬﻢ‪ ،‬ﻭﺃﻣ ‪‬ﺮ ﺍﻟﻨﺎ ‪‬‬ ‫ﺏ ‪‬ﺑ ‪‬ﻌﺾٍ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﻟ‪‬ﺘ‪‬ﺒﻠِﻴ ِﻎ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﹶﺃﻧ‪ ‬ﻪ ‪‬ﺭﺏ‪ ‬ﻣ‪‬ﺒﻠﱠ ٍﻎ ﹶﺃ ‪‬ﻭﻋ‪‬ﻰ‬ ‫ﻀﻬ‪‬ﻢ ِﺭﻗﹶﺎ ‪‬‬ ‫ﻀ ِﺮﺏ‪ ‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ ‬ﻛﹸﻔﱠﺎﺭﹰﺍ ‪‬ﻳ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺳ‪‬ﺎ ِﻣ ٍﻊ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺧﻄﺒﺘﻪ‪) :‬ﻻ ‪‬ﻳﺠ‪‬ﲎ ﺟ‪‬ﺎ ٍﻥ ﺇﻻ ﻋﻠﻰ ‪‬ﻧ ﹾﻔﺴِﻪ()‪.(٣‬‬ ‫ﺱ ﺣﻮﳍﻢ‪ ،‬ﻭﻓﺘﺢ ﺍﻟﻠﱠﻪ‬ ‫ﻭﺃﻧﺰﻝ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻋﻦ ﳝﲔ ﺍﻟ ِﻘﺒ‪‬ﻠﺔ‪ ،‬ﻭﺍﻷﻧﺼﺎ ‪‬ﺭ ﻋﻦ ﻳﺴﺎﺭﻫﺎ‪ ،‬ﻭﺍﻟﻨﺎ ‪‬‬ ‫ﻉ ﺍﻟﻨﺎﺱ ﺣﱴ ﲰﻌﻬﺎ ﺃﻫ ﹸﻞ ِﻣﻨ‪‬ﻰ ﰲ ﻣﻨﺎﺯﳍﻢ‪.‬‬ ‫ﻟﻪ ﺃﲰﺎ ‪‬‬ ‫ﺴﻜﹸﻢ‪ ،‬ﻭﺻ‪‬ﻮﻣ‪‬ﻮﺍ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮﻛﹸﻢ‪،‬‬ ‫ﺻﻠﱡﻮﺍ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺧﻄﺒﺘﻪ ﺗﻠﻚ‪) :‬ﺍ ‪‬ﻋﺒ‪‬ﺪﻭﺍ ‪‬ﺭﺑ‪‬ﻜﻢ‪ ،‬ﻭ ‪‬‬ ‫ﻭﺃﹶﻃﻴﻌ‪‬ﻮﺍ ﺫﺍ ﹶﺃ ‪‬ﻣ ِﺮﻛﹸﻢ‪ ،‬ﺗ ‪‬ﺪﺧ‪‬ﻠﻮﺍ ‪‬ﺟﻨ‪‬ﺔ ‪‬ﺭ‪‬ﺑﻜﹸﻢ()‪.(٤‬‬ ‫ﻭﻭﺩﻉ ﺣﻴﻨﺌﺬ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺣ‪‬ﺠﺔ ﺍﻟﻮﺩﺍﻉ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﺳ‪‬ﺌ ﹶﻞ ﻋﻤﻦ ﺣﻠﻖ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺮﻣﻰ‪ ،‬ﻭﻋﻤ‪‬ﻦ ﺫﺑﺢ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺮﻣﻰ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻻ‬ ‫ﺝ( ﻗﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﺑﻦ ﻋﻤﺮﻭ‪) :‬ﻣﺎ ﺭﺃﻳﺘ‪‬ﻪ ج ﺳِﺌ ﹶﻞ ﻳﻮﻣﺌ ٍﺬ ﻋﻦ ﺷﺊ ﺇﻻ ﻗﺎﻝ‪) :‬ﺍ ﹾﻓ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﻭ ﹶﻻ‬ ‫‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﺝ()‪.(٥‬‬ ‫‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﺇﻧﻪ ﻗﻴﻞ ﻟﻪ ‪ -‬ج ‪ -‬ﰲ ﺍﻟﺬﺑﺢ‪ ،‬ﻭﺍﳊﻠﻖ‪ ،‬ﻭﺍﻟﺮﻣﻰ‪ ،‬ﻭﺍﻟﺘﻘﺪﱘ‪،‬‬ ‫ﺝ()‪.(٦‬‬ ‫ﻭﺍﻟﺘﺄﺧﲑ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﺱ ﻳﺄﺗﻮﻧﻪ‪ ،‬ﹶﻓ ِﻤ ‪‬ﻦ‬ ‫ﺖ ﻣﻊ ﺍﻟﻨﱮ ج ﺣﺎﺟﺎﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﺃﹸﺳﺎﻣﺔ ﺑ ‪‬ﻦ ﺷﺮﻳﻚ‪) :‬ﺧﺮﺟ ‪‬‬ ‫ﺕ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﺖ ﻗﺒﻞ ﺃﻥ ﺃﻃﻮﻑ‪ ،‬ﺃﻭ ﻗ ‪‬ﺪﻣﺖ ﺷﻴﺌﹰﺎ ﺃﻭ ﺃﺧﺮ‪ ‬‬ ‫ﻗﹶﺎﺋِﻞ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺳﻌﻴ ‪‬‬ ‫ﻚ‬ ‫ﺴﻠِﻢ ﻭﻫ‪ ‬ﻮ ﻇﹶﺎِﻟﻢ‪ ،‬ﻓﺬِﻟ ‪‬‬ ‫ﺽ ‪‬ﺭﺟ‪ٍ ‬ﻞ ‪‬ﻣ ‪‬‬ ‫ﺽ ِﻋ ‪‬ﺮ ‪‬‬ ‫ﺝ ﺇﻻ ﻋﻠﻰ ‪‬ﺭﺟ‪ٍ ‬ﻞ ﺍﻗﺘﺮ ‪‬‬ ‫ﺝ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﻳﻘﻮﻝ‪ ) :‬ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢٩٧) ،(١٢١٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٩٧٠‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦/١٠‬ﻭﻣﺴﻠﻢ )‪.(١٦٧٩‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢١٦٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٥٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٥١/٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٦١٦‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ )‪ ،(٤٢١/١‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٥٦ ،٤٥٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٣٠٦‬‬ ‫)‪ (٦‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٤٥٣/٣‬‬


‫‪١٦٨‬‬ ‫ﻚ()‪.(١‬‬ ‫ﺝ ﻭ ‪‬ﻫﹶﻠ ‪‬‬ ‫ﺍﻟﺬﻯ ‪‬ﺣ ِﺮ ‪‬‬ ‫ﺖ ﻗﺒﻞ ﺃﻥ ﺃﻃﻮﻑ‪ ،‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﲟﺤﻔﻮﻅ‪ .‬ﻭﺍﶈﻔﻮﻅ‪ :‬ﺗﻘﺪﱘ‬ ‫ﻭﻗﻮﻟﻪ‪ :‬ﺳﻌﻴ ‪‬‬ ‫ﺍﻟﺮﻣﻰ‪ ،‬ﻭﺍﻟﻨﺤﺮ‪ ،‬ﻭﺍﳊﻠﻖ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬ ‫ﺤ ِﺮ ِﲟﻨ‪‬ﻰ‪ ،‬ﻓﻨﺤﺮ ﺛﻼﺛﹰﺎ ﻭﺳﺘﲔ ‪‬ﺑ ‪‬ﺪﻧ‪‬ﺔ ﺑﻴﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺤﺮ‪‬ﻫﺎ ﻗﺎﺋِﻤﺔﹰ‪،‬‬ ‫ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍ ﹶﳌ‪‬ﻨ ‪‬‬ ‫ﻣﻌﻘﻮﻟ ﹰﺔ ﻳﺪ‪‬ﻫﺎ ﺍﻟﻴ‪‬ﺴﺮﻯ)‪ .(٢‬ﻭﻛﺎﻥ ﻋﺪ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﺬﻯ ﳓﺮﻩ ﻋﺪ ‪‬ﺩ ﺳِﲎ ﻋﻤﺮﻩ‪ ،‬ﰒ ﺃﻣﺴﻚ ﻭﺃﻣﺮ‬ ‫ﻕ ﺑِﺠﻼﻟِﻬﺎ ﻭﻟﹸﺤﻮﻣِﻬﺎ‬ ‫ﺤ ‪‬ﺮ ﻣﺎ ﻏﱪ ﻣﻦ ﺍﳌﺎﺋﺔ‪ ،‬ﰒ ﺃﻣﺮ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ‪ ،‬ﺃﻥ ﻳﺘﺼﺪ ‪‬‬ ‫ﻋﻠﻴﹰﺎ ﺃﻥ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺤﻦ‪‬‬ ‫ﳉﺰ‪‬ﺍﺭ ﰲ ِﺟﺰ‪‬ﺍﺭﺗِﻬﺎ‪ ،‬ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻧ ‪‬‬ ‫ﻭﺟ‪‬ﻠﻮﺩِﻫﺎ ﰲ ﺍﳌﺴﺎﻛﲔ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻻ ‪‬ﻳﻌِﻄ ‪‬ﻰ ﺍ ﹶ‬ ‫‪‬ﺗ ‪‬ﻌﻄِﻴ ِﻪ ﻣِﻦ ِﻋ‪‬ﻨ ِﺪﻧ‪‬ﺎ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺷﺎ َﺀ ﺍ ﹾﻗ‪‬ﺘ ﹶﻄ ‪‬ﻊ()‪.(٣‬‬ ‫ﺚ ﺍﻟﺬﻯ ﰲ )ﺍﻟﺼﺤﻴﺤﻲ( ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻜﻴﻒ ﺗﺼﻨﻌﻮﻥ ﺑﺎﳊﺪﻳ ِ‬ ‫ﻋﻨﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻈﻬ ‪‬ﺮ ﺑﺎﳌﺪﻳﻨﺔ ﺃﺭﺑﻌﺎﹰ‪ ،‬ﻭﺍﻟﻌﺼ ‪‬ﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺭﻛﻌﺘﲔ‪،‬‬ ‫ﻼ ‪‬ﻋﻠﹶﻰ ﺍﻟﺒﻴﺪﺍﺀ‪ ،‬ﻟﺒ‪‬ﻰ‬ ‫ﺴ‪‬ﺒﺢ‪ ،‬ﻓﻠﻤﺎ ‪‬ﻋ ﹶ‬ ‫ﺐ ﺭﺍﺣِﻠﺘﻪ‪ ،‬ﻓﺠﻌﻞ ‪‬ﻳ ‪‬ﻬﻠﱢ ﹸﻞ ﻭ‪‬ﻳ ‪‬‬ ‫ﺕ ‪‬ﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ‪ ،‬ﺭ ِﻛ ‪‬‬ ‫ﻓﺒﺎ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ﺑ‪ ‬ﺪ ِﻥ‬ ‫ﺤﻠﱡﻮﺍ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ِﺑ ِﻬﻤ‪‬ﺎ ‪‬ﺟﻤِﻴﻌﺎﹰ‪ ،‬ﻓﻠﻤﺎ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻣ ﱠﻜﺔﹶ‪ ،‬ﹶﺃ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳ ِ‬ ‫ﺤﻴ‪‬ﻦ()‪ .(٤‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﺃﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﺍﳊﺪﻳﺜﲔ‪.‬‬ ‫ﺸ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﺿﺤ‪‬ﻰ ﺑِﺎ ﹶﳌﺪِﻳ‪‬ﻨ ِﺔ ﹶﻛ‪‬ﺒ ‪‬‬ ‫ﻗِﻴﺎﻣﺎﹰ‪ ،‬ﻭ ‪‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑ ‪‬ﻦ ﺣﺰﻡ‪ :‬ﳐﺮﺝ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﻋﻠﻰ ﺃﺣﺪ ﻭﺟﻮ ٍﻩ ﺛﻼﺛ ٍﺔ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻪ ج ﱂ ﻳﻨﺤﺮ ﺑِﻴﺪﻩ ﺃﻛﺜ ‪‬ﺮ ﻣِﻦ ﺳﺒﻊ ﺑ‪‬ﺪﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ‪ ،‬ﻭﺃﻧﻪ ﺃﻣﺮ ﻣ‪‬ﻦ‬ ‫ﻳﻨﺤ ‪‬ﺮ ﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﲤﺎﻡ ﺛﻼﺙ ﻭﺳﺘﲔ‪ ،‬ﰒ ﺯﺍﻝ ﻋﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥِ‪ ،‬ﻭﺃﻣﺮ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻋﻨﻪ‪ ،‬ﻓﻨﺤ ‪‬ﺮ ﻣﺎ ﺑﻘﻰ‪.‬‬ ‫ﺍﻟﺜﺎﱏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺃﻧﺲ ﱂ ﻳ‪‬ﺸﺎﻫﺪ ﺇﻻ ﳓﺮﻩ ج ﺳﺒﻌﹰﺎ ﻓﻘﻂ ﺑﻴﺪﻩ‪ ،‬ﻭﺷﺎﻫﺪ ﺟﺎﺑﺮ ﲤﺎ ‪‬ﻡ‬ ‫ﳓﺮﻩ ‪ -‬ج ‪ -‬ﻟﻠﺒﺎﻗﻰ‪ ،‬ﻓﺄﺧﱪ ﹸﻛ ﹲﻞ ﻣﻨﻬﻤﺎ ﲟﺎ ﺭﺃﻯ ﻭﺷﺎﻫﺪ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ج ﳓﺮ ﺑﻴﺪﻩ ﻣﻨﻔﺮﺩﹰﺍ ﺳﺒﻊ ﺑ‪‬ﺪﻥ ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ‪ ،‬ﰒ ﺃﺧﺬ ﻫﻮ ﻭﻋﻠ ‪‬ﻰ ﺍﳊﺮﺑﺔ‬ ‫ﻣﻌﺎﹰ‪ ،‬ﻓﻨﺤﺮﺍ ﻛﺬﻟﻚ ﲤﺎﻡ ﺛﻼﺙ ﻭﺳﺘﲔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﹶﻏ ‪‬ﺮﹶﻓﺔﹸ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﻜِﻨﺪﻯ‪) :‬ﺃﻧﻪ ﺷﺎﻫﺪ‬ ‫ﳊ ‪‬ﺮ‪‬ﺑ ِﺔ ﻭﺃﻣﺮ ﻋﻠﻴﹰﺎ ﻓﺄﺧﺬ ﺑﺄﺳﻔﻠﻬﺎ‪ ،‬ﻭﳓﺮﺍ ‪‬ﺎ ﺍﻟﺒﺪﻥ)‪ (٥‬ﰒ‬ ‫ﺍﻟﻨﱮ ج ﻳﻮﻣﺌﺬ ﻗﺪ ﺃﺧﺬ ﺑﺄﻋﻠﻰ ﺍ ﹶ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٠١٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٦٧‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤١/٣‬ﻭﻣﺴﻠﻢ )‪.(١٣٢٠‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٤ ،٤٤٣ ،٤٤٢/٣‬ﻭﻣﺴﻠﻢ )‪.(١٣١٧‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٢/٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(٢٧٩٣‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٦٦‬‬


‫‪١٦٩‬‬ ‫ﺍﻧﻔﺮﺩ ﻋﻠﻰ‪ ‬ﺑﻨﺤﺮ ﺍﻟﺒﺎﻗﻰ ﻣﻦ ﺍﳌﺎﺋﺔ(‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺟﺎﺑﺮ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﻠ ‪‬ﻰ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻜﻴﻒ ﺗﺼﻨﻌﻮﻥ ﺑﺎﳊﺪﻳ ِ‬ ‫ﺕ ﺳ‪‬ﺎِﺋﺮ‪‬ﻫﺎ()‪.(١‬‬ ‫ﲔ ِﺑ‪‬ﻴ ِﺪﻩِ‪ ،‬ﻭﺃﻣﺮﱏ ﻓﻨﺤﺮ ‪‬‬ ‫ﺤ ‪‬ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ‪‬ﺑ ‪‬ﺪﻧ‪‬ﻪ‪ ،‬ﻓﻨﺤﺮ ﺛﻼِﺛ ‪‬‬ ‫ﻗﺎﻝ‪) :‬ﳌﺎ ‪‬ﻧ ‪‬‬ ‫ﻂ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻯ ﳓ ‪‬ﺮ ﺛﻼﺛﲔ‪ :‬ﻫﻮ ﻋﻠﻰ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱮ ج‬ ‫ﻗﻠﻨﺎ‪ :‬ﻫﺬﺍ ﻏﻠ ﹲ‬ ‫ﳓﺮ ﺳﺒﻌﹰﺎ ﺑﻴﺪﻩ ﱂ ﻳ‪‬ﺸﺎﻫﺪﻩ ﻋﻠﻰ‪ ،‬ﻭﻻ ﺟﺎﺑﺮ‪ ،‬ﰒ ﳓﺮ ﺛﻼﺛﹰﺎ ﻭﺳﺘﲔ ﺃﺧﺮﻯ‪ ،‬ﻓﺒﻘﻰ ﻣﻦ ﺍﳌﺎﺋﺔ‬ ‫ﱮ ج‪.‬‬ ‫ﺛﻼﺛﻮﻥ‪ ،‬ﻓﻨﺤﺮﻫﺎ ﻋﻠﻰ‪ ،‬ﻓﺎﻧﻘﻠﺐ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻯ ﻋﺪ ‪‬ﺩ ﻣﺎ ﳓﺮﻩ ﻋﻠ ‪‬ﻰ ﲟﺎ ﳓﺮﻩ ﺍﻟﻨ ‪‬‬ ‫ﱮ ج‪ ،‬ﻗﺎﻝ‪) :‬ﺇ ﱠﻥ ﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲝﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﻗ ‪‬ﺮﻁٍ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫ﺏ ﻟِﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‬ ‫ﺍﻷﻳ‪‬ﺎ ِﻡ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺤﺮ‪ ،‬ﹸﺛﻢ‪ ‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟ ﹶﻘ ‪‬ﺮ(‪ .‬ﻭﻫﻮ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺜﺎﱏ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﹸ ‪‬ﺮ ‪‬‬ ‫ﺖ ‪‬ﺟﻨ‪‬ﻮﺑ‪‬ﻬﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ‪‬ﺘ ﹶﻜﻠﱠ ‪‬ﻢ ِﺑ ﹶﻜِﻠ ‪‬ﻤ ٍﺔ‬ ‫ﺲ ﹶﻓ ﹶﻄ ِﻔ ﹾﻘ ‪‬ﻦ ‪‬ﻳ ‪‬ﺰ ‪‬ﺩِﻟﻔﹾﻦ ﺇﹶﻟ‪‬ﻴ ِﻪ ﺑﹶﺄ‪‬ﻳِﺘ ِﻬ ‪‬ﻦ ‪‬ﻳ‪‬ﺒ ‪‬ﺪﺃﹸ؟ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬ ‫ﺕ ‪‬ﺧ ‪‬ﻤ ‪‬‬ ‫‪‬ﺑ ‪‬ﺪﻧ‪‬ﺎ ‪‬‬ ‫‪‬ﺧ ِﻔ‪‬ﻴ ٍﺔ ﹶﻟ ‪‬ﻢ ﹶﺃ ﹾﻓ ‪‬ﻬ ‪‬ﻤﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹸ ﹾﻠﺖ‪ :‬ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﻗﺎﻝ‪ ) :‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﺍ ﹾﻗ‪‬ﺘﻄﹶﻊ َ()‪.(٢‬‬ ‫ﺏ ﺇﻟﻴﻪ ﺟ‪‬ﻤﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺗ‪‬ﻘﺮ‪‬ﺏ ﺇﻟﻴﻪ ﺃ ‪‬ﺭﺳ‪‬ﺎﻻﹰ‪،‬‬ ‫ﻗﻴﻞ‪ :‬ﻧﻘﺒﻠﻪ ﻭﻧﺼﺪ‪‬ﻗﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺎﺋﺔ ﱂ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺲ ‪‬ﺑ ‪‬ﺪﻧ‪‬ﺎﺕ ‪‬ﺭ ‪‬ﺳﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺮ‪ ‬ﺳ ﹸﻞ ‪‬ﻳﺒ‪‬ﺎ ِﺩ ‪‬ﺭ ﹶﻥ ﻭ‪‬ﻳ‪‬ﺘ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬ﻦ ﺇﹶﻟ‪‬ﻴ ِﻪ ﻟِﻴﺒﺪ‪‬ﺃ ﺑ ﹸﻜﻞﱢ‬ ‫ﺏ ﻣﻨﻬﻦ ﺇﻟﻴﻪ ﲬ ‪‬‬ ‫ﻓﻘﹸ ‪‬ﺮ ‪‬‬ ‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻯ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺑﻜﺮ ﹶﺓ ﰲ‬ ‫ﺤ‪‬ﻴ ِﻦ‬ ‫ﺸ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﱮ ج ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤ ِﺮ ِﲟﻨ‪‬ﻰ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺁﺧﺮﻩ‪) :‬ﹸﺛﻢ‪ ‬ﺍ‪‬ﻧ ﹶﻜ ﹶﻔﹶﺄ ﺇﱃ ﹶﻛ‪‬ﺒ ‪‬‬ ‫ﺧ‪‬ﻄﺒﺔ ﺍﻟﻨ ‪‬‬ ‫)‪(٣‬‬ ‫ﺤﻬ‪‬ﻤ‪‬ﺎ‪ ،‬ﻭﺇﱃ ﺟ‪ ‬ﺰ‪‬ﻳ ‪‬ﻌ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻐ‪‬ﻨ ِﻢ ﻓﻘﺴﻤﻬﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ( ﻟﻔﻈﻪ ﳌﺴﻠﻢ ‪.‬‬ ‫ﹶﻓ ﹶﺬ‪‬ﺑ ‪‬‬ ‫ﲔ ﻛﺎﻥ ﲟﻜﺔ‪ ،‬ﻭﰱ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ‪.‬‬ ‫ﻓﻔﻰ ﻫﺬﺍ‪ ،‬ﺃﻥ ﺫﺑﺢ ﺍﻟﻜﺒﺸ ِ‬ ‫ﻗﻴﻞ‪ :‬ﰲ ﻫﺬﺍ ﻃﺮﻳﻘﺘﺎ ِﻥ ﻟﻠﻨﺎﺱ‪.‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻘﻮﻝ‪ :‬ﻗﻮ ﹸﻝ ﺃﻧﺲ‪ ،‬ﻭﺃﻧﻪ ﺿﺤ‪‬ﻰ ﺑﺎﳌﺪﻳﻨﺔ ﺑﻜﺒﺸﲔ ﺃﻣﻠﺤﲔ ﺃﻗﺮﻧﲔ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻌﻴﺪ‪ ،‬ﰒ ﺍﻧﻜﻔﺄ ﺇﱃ ﻛﺒﺸﲔِ‪ ،‬ﻓﻔﺼ‪‬ﻞ ﺃﻧﺲ‪ ،‬ﻭﻣﻴ‪‬ﺰ ﺑﲔ ﳓﺮِﻩ ﲟﻜﺔ ﻟﻠﺒ‪‬ﺪﻥ‪ ،‬ﻭﺑﲔ ﳓﺮﻩ‬ ‫ﺑﺎﳌﺪﻳﻨﺔ ﻟﻠﻜﺒﺸﲔ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﺃ‪‬ﻤﺎ ﻗِﺼﺘﺎﻥ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﲨﻴ ‪‬ﻊ ﻣ‪‬ﻦ ﺫﻛﺮ ﳓﺮ ﺍﻟﻨﱮ ج‬ ‫ﺤ ‪‬ﺮ ﺍﻹِﺑﻞﹶ‪ ،‬ﻭﻫﻮ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ‬ﺍﻟﺬﻯ ﺳﺎﻗﻪ‪ ،‬ﻭﻫﻮ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﳓﺮ ﺍﻟﻐﻨﻢ ﻫﻨﺎﻙ‬ ‫ِﲟﻨ‪‬ﻰ‪ ،‬ﺇﳕﺎ ﺫﻛﺮﻭﺍ ﺃﻧﻪ ‪‬ﻧ ‪‬‬ ‫ﺑﻼ ﺳﻮﻕ‪ ،‬ﻭﺟﺎﺑﺮ ﻗﺪ ﻗﺎﻝ ﰲ ﺻﻔﺔ ‪‬ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ :‬ﺇﻧﻪ ﺭﺟﻊ ﻣﻦ ﺍﻟﺮﻣﻰ ﻓﻨﺤﺮ ﺍﻟﺒ‪‬ﺪﻥ‪ ،‬ﻭﺇﳕﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(١٥٩/١) (١٣٧٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٦٤‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪.(١٧٦٥‬‬ ‫)‪ (٣‬ﻣﺴﻠﻢ )‪.(٣٠)(١٦٧٩‬‬


‫‪١٧٠‬‬ ‫ﺍﺷﺘﺒﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺃﻥ ﻗﺼﺔ ﺍﻟﻜﺒﺸﲔ ﻛﺎﻧﺖ ﻳﻮ ‪‬ﻡ ﻋﻴﺪ‪ ،‬ﻓﻈﻦ ﺃﻧﻪ ﻛﺎﻥ ِﲟﻨ‪‬ﻰ ﻓﻮﻫِﻢ‪.‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻭﻣ‪‬ﻦ ﺳﻠﻚ ﻣﺴﻠﻜﻪ‪ .‬ﺃ‪‬ﻤﺎ ﻋﻤﻼ ِﻥ ﻣﺘﻐﺎِﻳﺮ‪‬ﺍﻥِ‪،‬‬ ‫ﻭﺣﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ‪ ،‬ﻓﺬﻛﺮ ﺃﺑﻮ ﺑﻜﺮﺓ ﺗﻀﺤﻴ‪‬ﺘﻪ ﲟﻜﺔ‪ ،‬ﻭﺃﻧﺲ ﺗﻀﺤﻴﺘ‪‬ﻪ ﺑﺎﳌﺪﻳﻨﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺫﺑﺢ‬ ‫ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ ﺍﻟﻐﻨ‪‬ﻢ‪ ،‬ﻭﳓﺮ ﺍﻟﺒﻘ ‪‬ﺮ ﻭﺍﻹﺑﻞﹶ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺿﺤ‪‬ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ‬ ‫ﻋﻦ ﺃﺯﻭﺍﺟﻪ ﺑﺎﻟﺒﻘﺮ‪ ،‬ﻭﻫﻮ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ()‪.(١‬‬ ‫ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪) :‬ﺫﺑ ‪‬ﺢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﻋﺎﺋﺸﺔ ﺑﻘﺮ ﹰﺓ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ()‪.(٢‬‬ ‫ﻉ ﺑﻘﺮ ﹰﺓ ﻭﺍ ِﺣﺪ‪‬ﺓ()‪.(٣‬‬ ‫ﺠ ِﺔ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍ ِ‬ ‫ﻭﰱ ﺍﻟﺴﻨﻦ‪) :‬ﺃﻧ‪‬ﻪ ﳓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﺁ ِﻝ ﳏ ‪‬ﻤ ٍﺪ ﰲ ‪‬ﺣ ‪‬‬ ‫ﻉ ﻟﻪ ﺍﻟﺘﻀﺤﻴ ﹸﺔ ﻣﻊ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﻭﺍﻟﺼﺤﻴ ‪‬ﺢ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ‪ :‬ﺍﻟﻄﺮﻳﻘ ﹸﺔ‬ ‫ﺝ ﺷ‪ِ ‬ﺮ ‪‬‬ ‫ﻭﻣﺬﻫﺒ‪‬ﻪ‪ :‬ﺃﻥ ﺍﳊﺎ ‪‬‬ ‫ﺍﻷﻭﱃ‪ ،‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ﺍﳊﺎﺝ ﻟﻪ ﲟﱰﻟﺔ ﺍﻷُﺿﺤﻴﺔ ﻟﻠﻤﻘﻴﻢ‪ ،‬ﻭﱂ ‪‬ﻳ‪‬ﻨ ﹸﻘ ﹾﻞ ﺃﺣ ‪‬ﺪ ﺃﻥ ﺍﻟﻨﱮ ج‪ ،‬ﻭﻻ‬ ‫ﻯ ﻭﺍﻷُﺿﺤﻴﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ‪‬ﻫﺪ‪‬ﻳﻬ‪‬ﻢ ﻫﻮ ﺃﺿﺎﺣﻴﻬﻢ‪ ،‬ﻓﻬﻮ ‪‬ﻫﺪ‪‬ﻯ ِﲟﻨ‪‬ﻰ‪،‬‬ ‫ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﲨﻌﻮﺍ ﺑﲔ ﺍ ﹶﳍ ‪‬ﺪ ِ‬ ‫ﻭﺃﹸﺿﺤﻴ ﹲﺔ ﺑﻐﲑﻫﺎ‪.‬‬ ‫)‪(٤‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﺎﺋﺸﺔ‪) :‬ﺿﺤ‪‬ﻰ ﻋﻦ ﻧِﺴﺎﺋﻪ ﺑﺎﻟﺒﻘﺮ( ‪ ،‬ﻓﻬﻮ ‪‬ﻫﺪ‪‬ﻯ ﺃﹸ ﹾﻃِﻠ ‪‬ﻖ ﻋﻠﻴﻪ ﺍﺳ ‪‬ﻢ‬ ‫ﺍﻷُﺿﺤﻴﺔ‪ ،‬ﻭﺃ‪‬ﻦ ﹸﻛﻦ‪ ‬ﻣﺘﻤﺘﻌﺎﺕٍ‪ ،‬ﻭﻋﻠﻴﻬﻦ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻓﺎﻟﺒﻘ ‪‬ﺮ ﺍﻟﺬﻯ ﳓﺮﻩ ﻋﻨﻬﻦ ﻫﻮ ﺍ ﹶﳍ ‪‬ﺪﻯ‪‬‬ ‫ﺍﻟﺬﻯ ﻳﻠﺰﻣ‪‬ﻬﻦ‪.‬‬ ‫ﻭﻟﻜﻦ ﰲ ﻗﺼﺔ ﳓﺮ ﺍﻟﺒﻘﺮﺓ ﻋﻨﻬﻦ ﻭﻫﻦ ﺗﺴﻊ‪ :‬ﺇﺷﻜﺎﻝ‪ ،‬ﻭﻫﻮ ﺇﺟﺰﺍﺀ ﺍﻟﺒﻘﺮﺓ ﻋﻦ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﺳﺒﻌﺔ‪.‬‬ ‫ﻭﺃﺟﺎﺏ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﻋﻨﻪ‪ ،‬ﲜﻮﺍﺏ ﻋﻠﻰ ﺃﺻﻠﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻋﺎﺋﺸﺔ ﱂ ﺗﻜﻦ ﻣﻌﻬﻦ‬ ‫ﻯ ﻋﻠﻰ ﺍﻟﻘﺎﺭِﻥ‪ ،‬ﻭﺃ‪‬ﻳ ‪‬ﺪ ﻗﻮﻟﻪ‬ ‫ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﻗﺎﺭﻧﺔ ﻭ ‪‬ﻫﻦ‪ ‬ﻣﺘﻤﺘﻌﺎﺕ‪ ،‬ﻭﻋﻨﺪﻩ ﻻ ‪‬ﻫ ‪‬ﺪ ‪‬‬ ‫ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻫِﺸﺎﻡ ﺑﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪) :‬ﺧﺮﺟﻨﺎ‬ ‫ﺖ ﻓﻴﻤﻦ ﺃﻫ ﱠﻞ ِﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﺨﺮﺟﻨﺎ ﺣﱴ‬ ‫ﺠ ِﺔ‪ ،‬ﻓﻜﻨ ‪‬‬ ‫ﳊ‪‬‬ ‫ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣ‪‬ﻮﺍﻓﲔ ﳍِﻼﻝ ﺫﻯ ﺍ ِ‬ ‫ﹶﻗﺪِﻣﻨ‪‬ﺎ ﻣ ﱠﻜﺔﹶ‪ ،‬ﻓﺄﺩﺭﻛﲎ ﻳﻮ ‪‬ﻡ ﻋﺮﻓﺔ ﻭﺃﻧﺎ ﺣﺎﺋ ‪‬‬ ‫ﱮ‬ ‫ﺕ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨ ‪‬‬ ‫ﺾ ﱂ ﹶﺃ ِﺣﻞﱠ ﻣﻦ ﻋ‪‬ﻤﺮﺗﻰ‪ ،‬ﻓﺸﻜﻮ ‪‬‬ ‫ﳊ ‪‬ﺞ(‪) .‬ﻗﺎﻟﺖ‪:‬‬ ‫ج‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺩﻋﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮﺗ‪‬ﻚ ﻭﺍ‪‬ﻧﻘﹸﻀﻰ ﺭ‪‬ﺃ ‪‬ﺳﻚِ‪ ،‬ﻭﺍ ‪‬ﻣ‪‬ﺘﺸِﻄﻰ‪ ،‬ﻭﺃﻫﻠﱢﻰ ﺑﺎ ﹶ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤٠/٣‬ﻭﻣﺴﻠﻢ )‪.(١١٩)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٣١٩‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٧٥٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣١٣٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٦/١٠‬ﻭﻣﺴﻠﻢ )‪.(١١٩)(١٢١١‬‬


‫‪١٧١‬‬ ‫ﺼ‪‬ﺒ ِﺔ ﻭﻗﺪ ﻗﻀﻰ ﺍﻟﻠﱠﻪ ‪‬ﺣﺠ‪‬ﻨﺎ‪ ،‬ﺃﺭﺳ ﹶﻞ ﻣﻌﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ‬ ‫ﳊ ‪‬‬ ‫ﻓﻔﻌﻠﺖ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻟﻴﻠ ﹸﺔ ﺍ ﹶ‬ ‫ﺠﻨ‪‬ﺎ ﻭﻋ‪‬ﻤﺮﺗﻨﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ‬ ‫ﺖ ﺑﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻘﻀﻰ ﺍﻟﻠﱠﻪ ‪‬ﺣ ‪‬‬ ‫ﺑﻜﺮ‪ ،‬ﻓﺄﺭﺩ‪‬ﻓﲎ‪ ،‬ﻭﺧﺮﺝ ﺇﱃ ﺍﻟﺘ‪‬ﻨﻌِﻴﻢ‪ ،‬ﻓﺄﻫﻠﻠ ‪‬‬ ‫ﺻ ‪‬ﻮ ‪‬ﻡ()‪.(١‬‬ ‫ﰲ ﺫﻟﻚ ‪‬ﻫﺪ‪‬ﻯ ﻭﻻ ﺻ‪‬ﺪﻗ ﹲﺔ ﻭﻻ ‪‬‬ ‫ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﻓﺎﺳﺪ ﺗﻔﺮ‪‬ﺩ ﺑﻪ ﺍﺑﻦ ﺣﺰﻡ ﻋﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺍﻟﺬﻯ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﻮﻥ‬ ‫ﻭﻣ‪‬ﻦ ﺑﻌﺪﻫﻢ ﺃﻥ ﺍﻟﻘﺎﺭِﻥ ﻳﻠﺰﻣﻪ ﺍ ﹶﳍ ‪‬ﺪﻯ‪ ،‬ﻛﻤﺎ ﻳﻠﺰﻡ ﺍﳌﺘﻤﺘ‪‬ﻊ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺘﻤﺘﻊ ﺣﻘﻴﻘﺔ ﰲ ﻟﺴﺎﻥ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼ ‪‬ﻡ ﺍﻷﺧ ‪‬ﲑ ﻣﻦ ﻗﻮﻝ‬ ‫ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﺼﺮﺣﺎ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻛﺮﻳﺐ‪،‬‬ ‫ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪ ...‬ﻓﺬﻛﺮﺕ‬ ‫ﺠﻬ‪‬ﺎ ‪‬ﻭﻋ‪ ‬ﻤﺮ‪‬ﺎ‪ .‬ﻗﺎﻝ ﻫﺸﺎﻡ‪:‬‬ ‫ﺍﳊﺪﻳﺚ‪ .‬ﻭﰱ ﺁﺧﺮﻩ‪ :‬ﻗﺎﻝ ﻋﺮﻭﺓ ﰲ ﺫﻟﻚ‪) :‬ﺇﻧﻪ ﹶﻗﻀ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬‬ ‫ﻭﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ‪‬ﻫ ‪‬ﺪﻯ‪ ،‬ﻭﻻ ﺻِﻴﺎﻡ‪ ،‬ﻭﻻ ﺻﺪﻗﺔ()‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﺇﻥ ﻛﺎﻥ ﻭﻛﻴﻊ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻜﻼ ‪‬ﻡ ﳍﺸﺎﻡ‪ ،‬ﻓﺎﺑ ‪‬ﻦ ﳕﲑ‪ ،‬ﻭﻋﺒﺪﺓ ﺃﺩﺧﻼﻩ‬ ‫ﰲ ﻛﻼﻡ ﻋﺎﺋﺸﺔ‪ ،‬ﻭ ﹸﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺛﻘﺔ‪ ،‬ﻓﻮﻛﻴﻊ ﻧﺴﺒﻪ ﺇﱃ ﻫﺸﺎﻡ‪ ،‬ﻷﻧﻪ ﲰﻊ ﻫﺸﺎﻣﹰﺎ ﻳﻘﻮﻟﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﻗﻮ ﹸﻝ ﻫﺸﺎﻡ ﺇﻳﺎﻩ ﺑﺪﺍﻓﻊ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﺋﺸ ﹸﺔ ﻗﺎﻟﺘﻪ‪ ،‬ﻓﻘﺪ ﻳ‪‬ﺮﻭﻯ ﺍﳌﺮ ُﺀ ﺣﺪﻳﺜﹰﺎ ﻳ‪‬ﺴﻨﺪﻩ‪ ،‬ﰒ‬ ‫ﺼﻒ‪،‬‬ ‫ﻳ‪‬ﻔﱴ ﺑﻪ ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﺴﻨﺪﻩ‪ ،‬ﻓﻠﻴﺲ ﺷﺊ ﻣﻦ ﻫﺬﺍ ﲟﺘﺪﺍﻓﻊ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻌﻠﱠﻞ ﲟﺜ ِﻞ ﻫﺬﺍ ﻣ‪‬ﻦ ﻻ ‪‬ﻳ‪‬ﻨ ِ‬ ‫ﻭﻣ‪‬ﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﹸﻛ ﱠﻞ ﺛﻘﺔ ﻓﻤﺼﺪ‪‬ﻕ ﻓﻴﻤﺎ ﻧﻘﻞ‪ .‬ﻓﺈﺫﺍ ﺃﺿﺎﻑ ﻋﺒﺪﺓ‬ ‫ﻕ ﺃﻳﻀﹰﺎ‬ ‫ﺻ ‪‬ﺪﻗﹶﺎ ﻟﻌﺪﺍﻟﺘﻬﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﺿﺎﻓﻪ ﻭﻛﻴﻊ ﺇﱃ ﻫِﺸﺎﻡ‪ ،‬ﺻ‪ ‬ﺪ ‪‬‬ ‫ﻭﺍﺑ ‪‬ﻦ ﳕﲑ ﺍﻟﻘﻮ ﹶﻝ ﺇﱃ ﻋﺎﺋﺸﺔ‪ ،‬‬ ‫ﻟﻌﺪﺍﻟﺘﻪ‪ ،‬ﻭ ﹸﻛ ﹲﻞ ﺻﺤﻴﺢ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺘﻪ‪ ،‬ﻭﻫﺸﺎﻡ ﻗﺎﻟﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘ ﹸﺔ ﻫﻰ ﺍﻟﻼﺋﻘ ﹸﺔ ﺑﻈﺎﻫﺮﻳﺘﻪ‪ ،‬ﻭﻇﺎﻫﺮﻳﺔ ﺃﻣﺜﺎﻟﻪ ﳑﻦ ﻻ ﻓِﻘﻪ ﻟﻪ ﰲ ﻋِﻠﻞ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻛﻔﻘﻪ ﺍﻷﺋﻤﺔ ﺍﻟ‪‬ﻨﻘﱠﺎﺩ ﺃﻃﺒﺎﺀ ﻋﻠﻠﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺎ‪ ،‬ﻭﻫﺆﻻﺀ ﻻ ﻳﻠﺘ ِﻔﺘ‪‬ﻮﻥ ﺇﱃ ﻗﻮﻝ‬ ‫ﻑ ﺍﻟ‪‬ﻨﻘﱠﺎﺩ‪،‬‬ ‫ﻣ‪‬ﻦ ﺧﺎﻟﻔﻬﻢ ﳑﻦ ﻟﻴﺲ ﻟﻪ ﺫﻭﻗﹸﻬﻢ ﻭﻣﻌﺮﻓﺘ‪‬ﻬﻢ ﺑﻞ ﻳﻘﻄﻌﻮﻥ ﲞﻄﺌﻪ ﲟﱰﻟﺔ ﺍﻟﺼ‪‬ﻴﺎ ِﺭ ِ‬ ‫ﺍﻟﺬﻳﻦ ﻳ‪‬ﻤﻴﺰﻭﻥ ﺑﲔ ﺍﳉ‪‬ﻴ ِﺪ ﻭﺍﻟﺮﺩﺉ‪ ،‬ﻭﻻ ﻳﻠﺘ ِﻔﺘ‪‬ﻮﻥ ﺇﱃ ﺧﻄﺈ ﻣ‪‬ﻦ ﱂ ﻳﻌﺮِﻑ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﺃﻥ ﻋﺒﺪﺓ ﻭﺍﺑﻦ ﳕﲑ ﱂ ﻳﻘﻮﻻ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺃﺩﺭﺟﺎﻩ ﰲ ﺍﳊﺪﻳﺚ ﺇﺩﺭﺍﺟﺎﹰ‪ ،‬ﳛﺘﻤ ِﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻛﻼﻣﻬﻤﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻛﻼﻡ ﻋ‪‬ﺮﻭﺓ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫ﻫﺸﺎﻡ‪ ،‬ﻓﺠﺎﺀ ﻭﻛﻴﻊ‪ ،‬ﻓﻔﺼ‪‬ﻞ ﻭﻣﻴ‪‬ﺰ‪ ،‬ﻭﻣ‪‬ﻦ ﻓﺼ‪‬ﻞ ﻭﻣﻴ‪‬ﺰ‪ ،‬ﻓﻘﺪ ﺣﻔﻆ ﻭﺃﺗﻘﻦ ﻣﺎ ﺃﻃﻠﻘﻪ ﻏﲑﻩ‪،‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٥٦ ،٣٥٤/١‬ﻭﻣﺴﻠﻢ )‪.(١١٥)(١٢١١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١١٧)(١٢١١‬‬


‫‪١٧٢‬‬ ‫ﻧﻌﻢ ﻟﻮ ﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﳕﲑ ﻭﻋﺒﺪﺓ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔﹸ‪ ،‬ﻭﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﻗﺎﻝ ﻫﺸﺎﻡ‪ ،‬ﻟﺴﺎﻍ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺿ ‪‬ﻊ ﻧﻈﺮ ﻭﺗﺮﺟﻴﺢ‪.‬‬ ‫ﳏﻤﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﻮ ِ‬ ‫ﻭﺃﻣﺎ ﻛﻮ‪‬ﻦ ﺗﺴﻌﹰﺎ ﻭﻫﻰ ﺑﻘﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻬﺬﺍ ﻗﺪ ﺟﺎﺀ ﺑﺜﻼﺛﺔ ﺃﻟﻔﺎﻅ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﺎ ﺑﻘﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ ﺑﻴﻨﻬﻦ‪ ،‬ﻭﺍﻟﺜﺎﱏ‪ :‬ﺃﻧﻪ ﺿﺤ‪‬ﻰ ﻋﻨﻬﻦ ﻳﻮﻣﺌﺬ ﺑﺎﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﺧﻞ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‬ ‫ﺖ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﻴﻞ‪ :‬ﺫﺑﺢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺃﺯﻭﺍﺟﻪ‪.‬‬ ‫ﺑﻠﺤﻢ ﺑﻘﺮ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺱ ﰲ ﻋﺪﺩ ﻣ‪‬ﻦ ﺗ‪‬ﺠﺰﺉ ﻋﻨﻬﻢ ﺍﻟ‪‬ﺒ ‪‬ﺪﻧ‪‬ﺔ ﻭﺍﻟﺒﻘﺮﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺳﺒﻌﺔ ﻭﻫﻮ ﻗﻮ ﹸﻝ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺇﺳﺤﺎﻕ‪ .‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ‬ ‫ﺸ ِﺮ ِﺷﻴ‪‬ﺎ ٍﻩ)‪ .(١‬ﻭﺛﹶﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ‪،‬‬ ‫ﳉﺰ‪‬ﻭ ‪‬ﺭ ِﺑ ‪‬ﻌ ‪‬‬ ‫ﺴ ‪‬ﻢ ﺑﻴﻨﻬﻢ ﺍﳌﻐﺎﻧِﻢ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﺪ ﹶﻝ ﺍ ﹶ‬ ‫ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﹶﻗ ‪‬‬ ‫ﺃﻧﻪ ‪ -‬ج ‪ -‬ﺿﺤ‪‬ﻰ ﻋﻦ ﻧﺴﺎﺋﻪ ﻭﻫﻦ ﺗِﺴﻊ ﺑﺒﻘﺮﺓ‪.‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺳﻔﻴﺎﻥﹸ‪ ،‬ﻋﻦ ﺃﰉ ﺍﻟﺰ‪‬ﺑﲑ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‪) ،‬ﺃ‪‬ﻢ ﳓﺮ‪‬ﻭﺍ ﺍﻟ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ﹶﺔ ﰲ ‪‬ﺣﺠ‪‬ﻬﻢ ﻣﻊ‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ‪‬ﻋ ‪‬ﻦ ﻋﺸﺮ ٍﺓ(‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﺮﺝ ﻗﻮﻟﻪ‪:‬‬ ‫)ﺧﺮﺟﻨﺎ ﻣﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣ‪‬ﻬﱢﻠ ‪‬‬ ‫ﲔ ﺑﺎﳊ ‪‬ﺞ ﻣﻌﻨﺎ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟﻮِﻟﺪﺍﻥﹸ‪ ،‬ﻓﻠﻤﺎ ﹶﻗﺪِﻣﻨﺎ ﻣﻜﺔ‪ ،‬ﻃﹸﻔﻨﺎ‬ ‫ﺖ ﻭﺑﺎﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﹶﻥ ﻧﺸﺘﺮِﻙ ﰲ ﺍﻹﺑ ِﻞ ﻭﺍﻟﺒﻘ ِﺮ ﹸﻛﻞﱡ ﺳﺒﻌ ٍﺔ ﻣﻨﺎ‬ ‫ﺑﺎﻟﺒﻴ ِ‬ ‫ﰲ ‪‬ﺑﺪ‪‬ﻧﺔ()‪.(٢‬‬ ‫ﻀ ‪‬ﺮ‬ ‫ﻭﰱ )ﺍﳌﺴﻨﺪ(‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﻛﻨ‪‬ﺎ ﻣﻊ ﺍﻟﻨﱮ ج ﰲ ﺳﻔﺮ‪ ،‬ﻓﺤ ‪‬‬ ‫ﳉﺰ‪‬ﻭ ِﺭ ﻋﺸﺮﺓ(‪ .‬ﻭﺭﻭﺍﻩ ﺍﻟﻨ‪‬ﺴﺎﺋﻰ ﻭﺍﻟﺘﺮﻣﺬﻯ‪،‬‬ ‫ﺍﻷﺿﺤﻰ‪ ،‬ﻓﺎﺷﺘﺮ ﹾﻛﻨ‪‬ﺎ ﰲ ﺍﻟﺒﻘﺮ ِﺓ ‪‬ﺳ‪‬ﺒ ‪‬ﻌﺔﹰ‪ ،‬ﻭﰱ ﺍ ﹶ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﻏﺮﻳﺐ)‪.(٣‬‬ ‫ﳊ ‪‬ﺪ‪‬ﻳِﺒ‪‬ﻴﺔِ‪ ،‬ﺍﻟ‪‬ﺒ ‪‬ﺪ‪‬ﻧ ﹶﺔ ﻋﻦ ﺳﺒﻌﺔ‪،‬‬ ‫ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ‪) :‬ﳓﺮﻧ‪‬ﺎ ﻣﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ‪‬ﻡ ﺍ ﹸ‬ ‫ﻭﺍﻟﺒﻘﺮ ﹶﺓ ﻋﻦ ﺳﺒﻌﺔ()‪.(٤‬‬ ‫ﻭﻗﺎﻝ ﺣﺬﻳﻔ ﹸﺔ‪ ) :‬ﺷ ‪‬ﺮ ‪‬ﻙ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﰲ ﺣ‪‬ﺠﺘﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰲ ﺍﻟﺒﻘﺮﺓ ﻋﻦ‬ ‫ﺳﺒﻌﺔ(‪ .‬ﺫﻛﺮﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ)‪.(٥‬‬ ‫ﺚ ﺍﻟﺴﺒﻌﺔ‬ ‫ﺝ ﻋﻠﻰ ﺃﺣﺪ ﻭﺟﻮﻩ ﺛﻼﺛﺔ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻘﺎ ِﻝ‪ :‬ﺃﺣﺎﺩﻳ ﹸ‬ ‫ﺨﺮ‪ ‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﺗ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٩٨/٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٣٥١)(١٣١٨‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٢٧٥/١‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(٢٢٢/٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪.(٩٠٥‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٣١٨‬‬ ‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٤٠٦/٥‬‬


‫‪١٧٣‬‬ ‫ﺻﺢ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻋ ‪‬ﺪﻝﹸ ﺍﻟﺒﻌ ِﲑ ﺑﻌﺸﺮﺓ ﻣِﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﺗﻘﻮ ‪‬ﱘ ﰲ ﺍﻟﻐﻨﺎﺋﻢ ﻷﺟﻞ ﺗﻌﺪﻳ ِﻞ‬ ‫ﺃﻛﺜ ‪‬ﺮ ﻭﹶﺃ ‪‬‬ ‫ﺍﻟﻘِﺴﻤﺔ‪ ،‬ﻭﺃﻣﺎ ﻛﻮﻧ‪‬ﻪ ﻋﻦ ﺳﺒﻌﺔ ﰲ ﺍﳍﺪﺍﻳﺎ‪ ،‬ﻓﻬﻮ ﺗﻘﺪﻳ ‪‬ﺮ ﺷﺮﻋﻰ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ‬ ‫ﳜﺘِﻠﻒ‪ ‬ﺑﺎﺧﺘﻼﻑ ﺍﻷﺯﻣِﻨﺔ‪ ،‬ﻭﺍﻷﻣﻜِﻨﺔ‪ ،‬ﻭﺍﻹﺑﻞ‪ ،‬ﻓﻔﻰ ﺑﻌﻀِﻬﺎ ﻛﺎﻥ ﺍﻟﺒﻌ ‪‬ﲑ ‪‬ﻳ ‪‬ﻌ ِﺪﻝﹸ ﻋﺸﺮ ﺷﻴﺎﻩ‪،‬‬ ‫ﻓﺠﻌﻠﻪ ﻋﻦ ﻋﺸﺮﺓ‪ ،‬ﻭﰱ ﺑﻌﻀﻬﺎ ‪‬ﻳ ‪‬ﻌ ِﺪﻝﹸ ﺳﺒﻌﺔ‪ ،‬ﻓﺠﻌﻠﻪ ﻋﻦ ﺳﺒﻌﺔ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﺇﻧﻪ ﺫﺑﺢ ﻋﻦ ﻧﺴﺎﺋﻪ ﺑﻘﺮ ﹰﺓ ﻟﻠ ‪‬ﻬﺪ‪‬ﻯ‪ ،‬ﻭﺿﺤ‪‬ﻰ ﻋﻨﻬﻦ ﺑﺒﻘﺮﺓ‪ ،‬ﻭﺿﺤ‪‬ﻰ‬ ‫ﺖ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ‬ ‫ﻋﻦ ﻧﻔﺴﻪ ﺑﻜﺒﺸﲔ‪ ،‬ﻭﳓﺮ ﻋﻦ ﻧﻔﺴﻪ ﺛﻼﺛﹰﺎ ﻭﺳﺘﲔ ‪‬ﻫﺪ‪‬ﻳﺎﹰ‪ ،‬ﻭﻗﺪ ﻋﺮﻓ ‪‬‬ ‫ﺝ ﲟﱰﻟﺔ ﺿﺤﻴﺔ‬ ‫ﻀﺤِﻴﺔ ﻏ ‪‬ﲑ ﺑﻘﺮﺓ ﺍ ﹶﳍﺪ‪‬ﻯ‪ ،‬ﺑﻞ ﻫﻰ ﻫﻰ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﺪﻯ‪ ‬ﺍﳊﺎ ‪‬‬ ‫ﺍﻟﻮﻫﻢ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺑﻘﺮﺓ ﺍﻟ ‪‬‬ ‫ﺍﻵﻓﺎﻗﻰ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ أﻧﻪ ﻻ ﻳﺨﺘﺺ اﻟﺬﺑﺢ ﺑﺎﻟﻤﻨﺤﺮ وﺣﻴﺜﻤﺎ ذﺑﺢ ﻓﻲ ِﻣﻨَﻰ أو ﻣﻜﺔ أﺟﺰأﻩ‬

‫ﺝ‬ ‫ﺤﺮ‪ ،‬ﻭﹶﺃﻥﱠ ﻓِﺠﺎ ‪‬‬ ‫ﺤ ِﺮ ِﻩ ِﲟﻨ‪‬ﻰ‪ ،‬ﻭﺃﻋﻠﻤﻬﻢ )ﺃﻥ ِﻣﻨ‪‬ﻰ ﹸﻛﻠﱠﻬﺎ ‪‬ﻣ‪‬ﻨ ‪‬‬ ‫ﻭﳓﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ‪‬ﻤ‪‬ﻨ ‪‬‬ ‫ﺺ ِﲟﻨ‪‬ﻰ‪ ،‬ﺑﻞ ﺣﻴﺚ ﳓﺮ ﻣﻦ‬ ‫ﺤ ‪‬ﺮ()‪ (١‬ﻭﰱ ﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺤ ‪‬ﺮ ﻻ ﳜﺘ ‪‬‬ ‫‪‬ﻣﻜﱠ ﹶﺔ ﹶﻃﺮِﻳ ‪‬ﻖ ‪‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬‬ ‫ﻓﺠﺎﺝ ﻣﻜﺔ ﺃﺟﺰﺃﻩ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟـﻤ‪‬ﺎ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻗﺎﻝ‪ ) :‬ﻭﹶﻗ ﹾﻔﺖ‪ ‬ﻫﺎﻫﻨﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺮﹶﻓﺔﹸ ﹸﻛﻠﱡﻬ‪‬ﺎ‬ ‫ﻒ()‪ (٢‬ﻭﺳ‪‬ﺌﻞ ج‬ ‫ﻒ ﲟﺰ ‪‬ﺩِﻟﻔﹶﺔ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﻭﹶﻗ ﹾﻔﺖ‪ ‬ﻫﺎﻫﻨﺎ ‪‬ﻭﻣ‪ ‬ﺰ ‪‬ﺩِﻟ ﹶﻔﺔﹸ ﹸﻛﻠﱡﻬﺎ ‪‬ﻣ ‪‬ﻮِﻗ ‪‬‬ ‫ﻒ(‪ .‬ﻭﻭﹶﻗ ‪‬‬ ‫‪‬ﻣ ‪‬ﻮِﻗ ‪‬‬ ‫)‪(٣‬‬ ‫ﺥ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ﺇﹶﻟ‪‬ﻴ ِﻪ( ﻭﰱ ﻫﺬﺍ‬ ‫ﳊﺮ‪ ،‬ﹶﻓﻘﹶﺎﻝ‪) :‬ﻻﹶ‪ِ ،‬ﻣﻨ‪‬ﻰ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬ ‫ﺃﻥ ﻳ‪‬ﺒﲎ ﻟﻪ ِﲟﻨ‪‬ﻰ ِﺑﻨ‪‬ﺎ ٌﺀ ‪‬ﻳ ِﻈﻠﱡﻪ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺤ ﹶﻞ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻙ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﻣ‪‬ﻦ ﺳﺒﻖ ﺇﱃ ﻣﻜﺎﻥ ﻣﻨﻬﺎ ﻓﻬﻮ ﺃﺣ ‪‬ﻖ ﺑﻪ ﺣﱴ ﻳﺮ‪‬ﺗ ِ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻤِﻠﻜﹸﻪ ﺑﺬﻟﻚ‬ ‫ﻓﺼﻞ‬ ‫ﻓﻲ ﺣﻠﻖ رﺳﻮل اﷲ ج رأﺳﻪ‬

‫ﻓﻠﻤﺎ ﺃﻛﻤ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳓﺮﻩ‪ ،‬ﺍﺳﺘﺪﻋﻰ ﺑﺎﳊﻼﱠﻕ‪ ،‬ﻓﺤﻠﻖ ﺭﺃﺳﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻠﺤﻼﱠﻕ ‪-‬‬ ‫ﻭﻫﻮ ‪‬ﻣﻌ‪‬ﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﺎﳌﻮﺳﻰ ﻭ‪‬ﻧﻈﹶﺮ ﰲ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‪ -‬ﻭﻗﹶﺎ ﹶﻝ‪) :‬ﻳ‪‬ﺎ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٤٩)(١٢١٨‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٩٣٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٤٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬ ‫)‪ ،(٣٢٦/٣‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪.(٥٧ ،٥٦/٢‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﲣﺮﳚﻪ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٠٧ ،١٨٧/٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٠١٩‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ ،(٧٣/٢‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪.(٣٠٠٧)(٣٠٠٦‬‬


‫‪١٧٤‬‬ ‫ﺤ ‪‬ﻤ ِﺔ ﺃﹸﺫﹸِﻧ ِﻪ ﻭ‪‬ﰱ ‪‬ﻳ ِﺪ ‪‬ﻙ ﺍﳌﹸﻮﺳ‪‬ﻰ( ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﻌﻤﺮ‪ :‬ﺃﻣ‪‬ﺎ ﻭﺍﻟﻠﱠﻪ‬ ‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌ ‪‬ﻤﺮ‪‬؛ ﹶﺃ ‪‬ﻣ ﹶﻜ‪‬ﻨ ‪‬‬ ‫ﻚ( ﺫﻛﺮ ﺫﻟﻚ‬ ‫ﻳﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﺇ ﱠﻥ ﺫﻟﻚ ﹶﻟ ِﻤ ‪‬ﻦ ِﻧ ‪‬ﻌ ‪‬ﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ‪‬ﻋﹶﻠ ‪‬ﻰ ﻭ ‪‬ﻣ‪‬ﻨﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪) :‬ﹶﺃ ‪‬ﺟ ﹾﻞ ﺇﺫﹰﺍ ﹶﺃﹶﻗ ‪‬ﺮ ﹶﻟ ‪‬‬ ‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ(‪ :‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻱ ‪‬ﺣﹶﻠ ‪‬ﻖ ﻟِﻠﻨﱯ ج‪ ،‬ﻣﻌﻤﺮ ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﻟﻠﱠﻪ ﺑﻦ ﻧﻀﻠﺔ ﺑﻦ ﻋﻮﻑ‪ ...‬ﺍﻧﺘﻬﻰ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺤﻼﻕ‪ ) :‬ﺧﺬﹾ‪ ،‬ﻭﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﺇﱃ ﺟ‪‬ﺎِﻧﺒِﻪ ﺍ َﻷ‪‬ﻳ ‪‬ﻤﻦِ‪ ،‬ﻓﹶﻠﻤﺎ‬ ‫ﺤﹶﻠ ‪‬ﻖ ﺟ‪‬ﺎﻧِﺒ ‪‬ﻪ ﺍﻷ‪‬ﻳﺴ‪‬ﺮ‪ ،‬ﺛﱡ ‪‬ﻢ ﻗﺎ ﹶﻝ‪:‬‬ ‫ﳊﻼﱠﻕ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺴ ‪‬ﻢ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮﻩ‪ ‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻠِﻴﻪ‪ ،‬ﹸﺛﻢ‪ ‬ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﺇﻟﹶﻰ ﺍ ﹶ‬ ‫ﻍ ِﻣﻨ‪‬ﻪ‪ ،‬ﹶﻗ ‪‬‬ ‫ﹶﻓ ‪‬ﺮ ﹶ‬ ‫ﻫﺎﻫﻨﺎ ﺃﺑﻮ ﻃﻠﺤﺔ؟ ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ(‪ ،‬ﻫﻜﺬﺍ ﻭﻗﻊ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ)‪.(٢‬‬ ‫ﻭﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻋﻦ ﺃﻧﺲ‪) :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج‪ ،‬ﳌﺎ ﺣﻠﻖ‬ ‫ﺭﺃﺳﻪ‪ ،‬ﻛﺎﻥ ﺃﺑﻮ ﻃﻠﺤﺔ ﺃﻭﻝ ﻣ‪‬ﻦ ﺃﺧﺬ ﻣﻦ ﺷﻌﺮﻩ()‪ .(٣‬ﻭﻫﺬﺍ ﻻ ﻳ‪‬ﻨﺎِﻗﺾ‪ ‬ﺭﻭﺍﻳ ِﺔ ﻣﺴﻠﻢ‪،‬‬ ‫ﺸ ِﻖ‬ ‫ﺺ ﺑﺎﻟ ‪‬‬ ‫ﺸ ‪‬ﻖ ﺍﻷﳝﻦِ‪ ،‬ﻣﺜ ﹸﻞ ﻣﺎ ﺃﺻﺎﺏ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﳜﺘ ‪‬‬ ‫ِﻟﺠﻮﺍﺯ ﺃﻥ ﻳ‪‬ﺼﻴﺐ ﺃﺑﺎ ﻃﻠﺤﺔ ﻣِﻦ ﺍﻟ ‪‬‬ ‫ﺍﻷﻳﺴﺮِ‪ ،‬ﻟﻜﻦ ﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﻗﺎﻝ‪) :‬ﳌﺎ ‪‬ﺭﻣ‪‬ﻰ‬ ‫ﻕ ِﺷﻘﱠﻪ ﺍ َﻷ‪‬ﻳ ‪‬ﻤ ‪‬ﻦ ﻓﺤﻠﻘﻪ‪ ،‬ﰒ ﺩﻋﺎ ﺃﺑﺎ‬ ‫ﳊﻼﱠ ‪‬‬ ‫ﺴﻜﹶﻪ‪ ،‬ﻭﺣﹶﻠﻖ‪ ،‬ﻧﺎﻭ ﹶﻝ ﺍ ﹶ‬ ‫ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳉﻤﺮ‪‬ﺓ ﻭﳓ ‪‬ﺮ ‪‬ﻧ ‪‬‬ ‫ﺴﺮ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍ ‪‬ﺣِﻠ ‪‬ﻖ( ﻓﺤﻠﻘﻪ‪ ،‬ﻓﺄﻋﻄﺎﻩ‬ ‫ﺸ ‪‬ﻖ ﺍﻷ‪‬ﻳ ‪‬‬ ‫ﻃﻠﺤ ﹶﺔ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻓﺄﻋﻄﺎﻩ ﺇﻳﺎﻩ‪ ،‬ﰒ ﻧﺎﻭﻟﻪ ﺍﻟ ‪‬‬ ‫ﺃﺑﺎ ﻃﻠﺤﺔ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍﻗﺴﻤﻪ ﺑﲔ ﺍﻟﻨﺎﺱ()‪ .(٤‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻛﻤﺎ ﺗﺮﻱ ﺃﻥ ﻧﺼﻴﺐ ﺃﰉ‬ ‫ﺸ ‪‬ﻖ ﺍﻷﳝﻦ‪ ،‬ﻭﰱ ﺍﻷﻭﱃ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺍﻷﻳﺴﺮ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﳏﻤﺪ ﺑﻦ‬ ‫ﻃﻠﺤﺔ ﻛﺎﻥ ﺍﻟ ‪‬‬ ‫ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ‪ ،‬ﻭﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﻋﺒﺪ‬ ‫ﺍﻷﻋﻠﻰ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻋﻦ ﺃﻧﺲ‪) :‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﺩﻓﻊ ﺇﱃ‬ ‫ﺴ ِﺮ(‪ ،‬ﻭﺭﻭﺍﻩ ﻣﻦ ﺭﻭﺍﻳﺔ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ‪،‬‬ ‫ﺃﰉ ﻃﻠﺤﺔ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ِﺷﻘﱢﻪ ﺍ َﻷ‪‬ﻳ ‪‬‬ ‫)ﺃﻧﻪ ﺩﻓﻊ ﺇﱃ ﺃﰉ ﻃﻠﺤﺔ ﺷﻌﺮ ﺷﻘﱢﻪ ﺍﻷﳝﻦ(‪ .‬ﻗﺎﻝ‪ :‬ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋ‪‬ﻮﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ﺃﺭﺍﻫﺎ‬ ‫ﺗ‪‬ﻘﻮ‪‬ﻯ ﺭﻭﺍﻳﺔ ﺳﻔﻴﺎﻥ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻳﺮﻳ ‪‬ﺪ ﺑﺮﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻮﻥ‪ ،‬ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻱ‪،‬‬ ‫ﺸ ‪‬ﻖ ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ‪ .‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﺟﻌﻞ ﺍﻟﺬﻱ ﺳﺒﻖ ﺇﻟﻴﻪ ﺃﺑﻮ ﻃﻠﺤﺔ‪ ،‬ﻫﻮ ﺍﻟ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪.(٤٠٠/٦‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٣٠٥‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٣٨/١‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(١٣٠٥‬‬


‫‪١٧٥‬‬ ‫ﺴﺮ‪ ،‬ﻭﹶﺃﻧ‪‬ﻪ ج‬ ‫ﺸ ‪‬ﻖ ﺍ َﻷ‪‬ﻳ ‪‬‬ ‫ﺐ ﺃﰉ ﻃﻠﺤﺔ ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ ﻛﺎﻥ ﺍﻟ ‪‬‬ ‫ﻭﺍﻟﺬﻱ ﻳ ﹾﻘﻮ‪‬ﻯ ﺃﻥ ﻧﺼﻴ ‪‬‬ ‫ﻋﻢ‪ ،‬ﱠﰒ ‪‬ﺧﺺ‪ ،‬ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﺳ‪‬ـﻨ‪‬ﺘﻪ ﰲ ﻋﻄﺎﺋﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﺮﻭﺍﻳﺎﺕِ‪ ،‬ﻓﺈﻥ ﰲ‬ ‫ﻕ‪ ) :‬ﺧ ﹾﺬ( ﻭﺃﺷ‪‬ﺎ ‪‬ﺭ ﺇﱃ ﺟ‪‬ﺎِﻧﺒِﻪ ﺍ َﻷ‪‬ﻳ ‪‬ﻤﻦِ‪ ،‬ﻓﻘﺴﻢ ﺷﻌﺮﻩ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﻳﻠﻴﻪ‪ ،‬ﰒ‬ ‫ﺑﻌﻀِﻬﺎ ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﺤﻼ ِ‬ ‫ﺐ ﺍﻷﻳﺴﺮ‪ ،‬ﻓﺤﻠﻘﻪ ﻓﺄﻋﻄﺎﻩ ﹸﺃﻡ‪ ‬ﺳ‪‬ﻠﻴﻢٍ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺎﺭﺽ ﻫﺬﺍ ﺩﻓﻌ‪‬ﻪ ﺇﱃ‬ ‫ﺃﺷﺎﺭ ﺇﱃ ﺍﳊﻼﱠﻕ ﺇﱃ ﺍﳉﺎِﻧ ِ‬ ‫ﺸ ‪‬ﻖ ﺍﻷﳝﻦ‪ ،‬ﻓﻮﺯ‪‬ﻋﻪ ﺍﻟﺸﻌﺮﺓ ﻭﺍﻟﺸﻌﺮﺗﲔ‬ ‫ﺃﰉ ﻃﻠﺤﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺍﻣﺮﺃﺗ‪‬ﻪ‪ .‬ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ‪ :‬ﻓﺒﺪﺃ ﺑﺎﻟ ‪‬‬ ‫ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺑﺎﻷﻳﺴﺮ‪ .‬ﻓﺼﻨﻊ ﺑﻪ ﻣﺜ ﹶﻞ ﺫﻟﻚ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻫﺎﻫﻨﺎ ﺃﺑﻮ ﻃﻠﺤﺔ؟ ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﰱ ﻟﻔﻆ ﺛﺎﻟﺚ‪ :‬ﺩﻓﻊ ﺇﱃ ﺃﰉ ﻃﻠﺤﺔ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ِﺷ ‪‬ﻖ ﺭﺃﹾﺳﻪ ﺍﻷﻳﺴﺮ‪ ،‬ﰒ ﻗﻠﱠﻢ ﺃﻇﻔﺎﺭﻩ ﻭﻗﺴﻤﻬﺎ‬ ‫ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺯﻳﺪ‪ ،‬ﺃﻥ ﺃﺑﺎﻩ‬ ‫ﺴﻢ‪ ‬ﺃﺿﺎ ِﺣﻲ‪ ،‬ﻓﻠﻢ‬ ‫ﺣﺪ‪‬ﺛﻪ‪) ،‬ﺃﻧﻪ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺍﻟﻨﱯ ج ﻋﻨﺪ ﺍﳌﻨﺤﺮ‪ ،‬ﻭﺭ ‪‬ﺟ ﹲﻞ ﻣﻦ ﻗﺮﻳﺶ ﻭﻫﻮ ‪‬ﻳ ﹾﻘ ِ‬ ‫ﺼ‪‬ﺒﻪ‪ ‬ﺷ ﹲﺊ ﻭﻻ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺤﻠﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﺃﺳ‪‬ﻪ ﰲ ﺛﻮﺑﻪ‪ ،‬ﻓﺄﻋﻄﺎﻩ‪ ،‬ﻓﻘﺴﻢ ﻣﻨﻪ ﻋﻠﻰ‬ ‫ﻳ‪ِ ‬‬ ‫ﳊﻨ‪‬ﺎﺀ ﻭﺍﻟ ﹶﻜﺘ‪‬ﻢ‪ ،‬ﻳﻌﲏ‬ ‫ﺭﺟﺎﻝٍ‪ ،‬ﻭﻗﻠﱠﻢ ﺃﻇﻔﺎﺭﻩ ﻓﺄﻋﻄﺎﻩ ﺻﺎﺣﺒﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻧ‪‬ﻪ ِﻋ‪‬ﻨﺪ‪‬ﻧﺎ ﳐﻀﻮﺏ ﺑﺎ ِ‬ ‫ﺷﻌﺮ‪‬ﻩ()‪.(١‬‬ ‫ﺼﺮِﻳﻦ ‪‬ﻣ ‪‬ﺮﺓﹰ‪ ،‬ﻭﺣﻠﻖ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺑﻞ‬ ‫ﲔ ﺑﺎﳌ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ ﺛﹶﻼﺛﺎﹰ‪ ،‬ﻭﻟِﻠﻤ‪ ‬ﹶﻘ ‪‬‬ ‫ﺤﱢﻠ ِﻘ ‪‬‬ ‫ﻭﺩﻋﺎ ﻟﻠﻤ ‪‬‬ ‫ﳊﺮ‪‬ﺍ ‪‬ﻡ ﺇﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﺠ ‪‬ﺪ ﺍ ﹶ‬ ‫ﺴِ‬ ‫ﺃﻛﺜﺮ‪‬ﻫﻢ‪ ،‬ﻭﻗﺼ‪‬ﺮ ﺑﻌﻀ‪‬ﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻟ‪‬ﺘ ‪‬ﺪﺧ‪‬ﻠﹸﻦ‪ ‬ﺍ ﹶﳌ ‪‬‬ ‫ﺼﺮِﻳ ‪‬ﻦ﴾ ]ﺍﻟﻔﺘﺢ‪ ،[٢٧ :‬ﻭﻣﻊ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪:‬‬ ‫ﲔ ‪‬ﺭﺀُﻭ ‪‬ﺳ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ﹶﻘ ‪‬‬ ‫ﺤﻠﱢﻘ ‪‬‬ ‫ﲔ ‪‬ﻣ ‪‬‬ ‫ﺁ ِﻣِﻨ ‪‬‬ ‫ﺤ ِﺮﻡ‪ ،‬ﻭﻹﺣﻼﻟﻪ ﹶﻗ‪‬ﺒ ﹶﻞ ﺃﻥ ﻳ‪‬ﺤ ﱠﻞ(‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬ ‫ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻹﺣﺮﺍﻣﻪ ﻗﺒﻞ ﺃﻥ ‪‬ﻳ ‪‬‬ ‫)ﻃﻴ‪‬ﺒ ‪‬‬ ‫ﻚ ﻭﻟﻴﺲ ﺑﺈﻃﻼﻕ ﻣﻦ ﳏﻈﻮﺭ‬ ‫ﺴ ‪‬‬ ‫ﺍﳊﻠﻖ ‪‬ﻧ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻑ‬ ‫ﺿﺔِ‪ ،‬ﻭﻫﻮ ﻃﻮﺍ ‪‬‬ ‫ﻑ ﺍﻹﻓﹶﺎ ‪‬‬ ‫ﰒ ﺃﻓﺎﺽ ج ﺇﱃ ﻣﻜﺔ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﺭﺍﻛﺒﺎﹰ‪ ،‬ﻓﻄﺎﻑ ﻃﻮﺍ ‪‬‬ ‫ﻒ ﻏﻴ‪‬ﺮﻩ‪ ،‬ﻭﱂ ﻳﺴﻊ ﻣﻌﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻗﺪ‬ ‫ﺼﺪ‪‬ﺭ‪ ،‬ﻭﱂ ﻳ ﹸﻄ ‪‬‬ ‫ﺍﻟ ‪‬ﺰﻳ‪‬ﺎﺭﺓِ‪ ،‬ﻭﻫﻮ ﻃﹶﻮﺍﻑ‪ ‬ﺍﻟ ‪‬‬ ‫ﺙ ﻃﻮﺍﺋﻒ‪ :‬ﻃﺎﺋﻔﺔ ﺯﻋﻤﺖ ﺃﻧﻪ ﻃﺎﻑ ﻃﻮﺍﻓﲔ‪ ،‬ﻃﻮﺍﻓﹰﺎ ﻟﻠﻘﹸﺪﻭﻡ ﺳﻮﻯ‬ ‫ﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺛﻼ ﹸ‬ ‫ﻑ ﻟﻜﻮﻧﻪ‬ ‫ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ‪ ،‬ﰒ ﻃﺎﻑ ﻟﻺﻓﺎﺿﺔ‪ ،‬ﻭﻃﺎﺋﻔﺔ ﺯﻋﻤﺖ ﺃﻧﻪ ﺳﻌﻰ ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﻮﺍ ِ‬ ‫ﻑ ﺍﻟﺰﻳﺎﺭﺓ ﺇﱃ‬ ‫ﻒ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﳕﺎ ﺃﺧ‪‬ﺮ ﻃﻮﺍ ‪‬‬ ‫ﻛﺎﻥ ﻗﺎﺭﻧﺎﹰ‪ ،‬ﻭﻃﺎﺋﻔﺔ ﺯﻋﻤﺖ ﺃﻧﻪ ﱂ ‪‬ﻳ ﹸﻄ ‪‬‬ ‫ﺏ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻧﺒﲔ ﻣﻨﺸﺄ ﺍﻟﻐﻠﻂ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻨﺬ ﹸﻛ ‪‬ﺮ ﺍﻟﺼ‪‬ﻮﺍ ‪‬‬ ‫ﻑ ﻭﻳﺴﻌﻰ؟‬ ‫ﺖ ﻷﰉ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﺈﺫﺍ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ‪ -‬ﺃﻋﲎ ﺍﳌﺘﻤﺘ ‪‬ﻊ ‪ -‬ﻛﻢ ﻳﻄﻮ ‪‬‬ ‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠ ‪‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٤٢/٤‬‬


‫‪١٧٦‬‬ ‫ﻑ ﻭﻳﺴﻌﻰ ﳊﺠﻪ‪ ،‬ﻭﻳﻄﻮﻑ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﻟﻠﺰﻳﺎﺭﺓ‪ ،‬ﻋﺎﻭﺩﻧﺎﻩ ﰲ ﻫﺬﺍ ﻏﲑ ﻣﺮﺓ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻳﻄﻮ ‪‬‬ ‫ﻓﺜﺒﺖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﰲ )ﺍﳌﻐﲏ(‪ :‬ﻭﻛﺬﻟﻚ ﺍﳊﻜ ‪‬ﻢ ﰲ ﺍﻟﻘﺎﺭﻥ ﻭﺍﳌﻔﺮِﺩ ﺇﺫﺍ‬ ‫ﱂ ﻳﻜﻮﻧﺎ ﺃﺗﻴﺎ ﻣﻜﺔ ﻗﺒ ﹶﻞ ﻳﻮ ِﻡ ﺍﻟﻨ‪‬ﺤﺮِ‪ ،‬ﻭﻻ ﻃﺎﻓﺎ ﻟﻠﻘﺪﻭﻡ‪ ،‬ﻓﺈﻧ‪‬ﻬﻤﺎ ﻳﺒﺪﺁﻥ ﺑﻄﻮﺍﻑ ﺍﻟﻘﹸﺪﻭﻡ ﻗﺒﻞ‬ ‫ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﺣﺘ ‪‬ﺞ ﲟﺎ ﺭﻭﺕ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ‪،‬‬ ‫ﻗﺎﻟﺖ‪) :‬ﻓﻄﺎﻑ ﺍﻟﺬﻳ ‪‬ﻦ ﺃﻫﻠﱡﻮﺍ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﰒ ﺣﻠﱡﻮﺍ‪ ،‬ﰒ ﻃﺎﻓﻮﺍ‬ ‫ﳊﺠ‪‬ﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ﺍﳊ ‪‬ﺞ ﻭﺍﻟﻌ‪‬ﻤﺮ‪‬ﺓ‪ ،‬ﻓﺈﳕﺎ ﻃﺎﻓﹸﻮﺍ‬ ‫ﲎ ﹶ‬ ‫ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣ ‪‬‬ ‫ﻑ‬ ‫ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ(‪ ،‬ﻓﺤﻤﻞ ﺃﲪ ‪‬ﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻗﻮ ﹶﻝ ﻋﺎﺋﺸﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻃﻮﺍﻓﹶﻬﻢ ﳊﺠﻬﻢ ﻫﻮ ﻃﻮﺍ ‪‬‬ ‫ﻑ ﺍﻟﻘﺪﻭﻡ ﻣﺸﺮﻭﻉ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﺍﻟﻘﺪﻭﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﻃﻮﺍ ‪‬‬ ‫ﻣﺴﻘﻄﹰﺎ ﻟﻪ‪ ،‬ﻛﺘﺤﻴﺔ ﺍﳌﺴﺠﺪ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﻗﺒﻞ ﺍﻟﺘﻠﺒ‪‬ﺲ ﺑﺎﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳋﺮﻗﻲ ﰲ )ﳐﺘﺼﺮﻩ(‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎﹰ‪ ،‬ﻓﻴﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﹰﺎ ﻭﺑِﺎﻟﺼ‪‬ﻔﺎ‬ ‫ﻭﺍﳌﺮﻭﺓ ﺳﺒﻌﹰﺎ ﻛﻤﺎ ﻓﻌﻞ ﻟﻠﻌ‪‬ﻤﺮﺓ‪ ،‬ﰒ ﻳﻌﻮﺩ ﻓﻴﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻃﻮﺍﻓﹰﺎ ﻳﻨﻮﻯ ﺑﻪ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﻫﻮ‬ ‫ﺖ ﺍﻟ ‪‬ﻌﺘِﻴ ِﻖ﴾ ]ﺍﳊﺞ‪ ،[٢٩ :‬ﻓﻤﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹾﻟ‪‬ﻴﻄﱠﻮ‪‬ﻓﹸﻮﺍ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻛﺎﻟﻘﺎﺿﻲ ﻭﺃﺻﺤﺎﺑﻪ ﻋﻨﺪﻫﻢ‪ ،‬ﻫﻜﹶﺬﺍ ﻓﻌﻞﹶ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ﻋﻨﺪﻩ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﺍﻟﺘﻤﺘ ‪‬ﻊ‬ ‫ﺍﳋﺎﺹ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﻔﻌﻞ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﻭﺍﻓﻖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ‬ ‫ﻉ ﻃﻮﺍﻑ ﻭﺍﺣﺪ ﻟﻠﺰﻳﺎﺭﺓ‪ ،‬ﻛﻤﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻭﻗﺪ ﺃﻗﻴﻤﺖ‬ ‫ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳋﺮﻗﻲ‪ ،‬ﺑﻞ ﺍﳌﺸﺮﻭ ‪‬‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﺘﻔﻲ ‪‬ﺎ ﻋﻦ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﻷﻧﻪ ﱂ ‪‬ﻳ‪‬ﻨ ﹶﻘ ﹾﻞ ﻋﻦ ﺍﻟﻨﱯ ج ﻭﻻ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ‬ ‫ﲤﺘﻌﻮﺍ ﻣﻌﻪ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺍﻟﻨﱯ ج ﺑﻪ ﺃﺣﺪﺍﹰ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺩﻟﻴﻞ ﻋﻠﻰ‬ ‫ﻫﺬﺍ‪ ،‬ﻓﺈ‪‬ﺎ ﻗﺎﻟﺖ‪) :‬ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣﻨ‪‬ﻰ ﳊﺠﻬﻢ( ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﻑ ﺍﻟﻘﹸﺪﻭﻡ‪،‬‬ ‫ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﱂ ﺗﺬﻛﺮ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻃﻮﺍ ‪‬‬ ‫ﻟﻜﺎﻧﺖ ﻗﺪ ﺃﺧﻠﱠﺖ ﺑﺬﻛﺮ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﺍﻟﺬﻱ ﻫﻮ ﺭﻛ ‪‬ﻦ ﺍﳊﺞ ﺍﻟﺬﻱ ﻻ ‪‬ﻳِﺘ ‪‬ﻢ ﺇﻻ ﺑﻪ‪،‬‬ ‫ﻭﺫﻛﺮﺕ ﻣﺎ ﻳ‪‬ﺴﺘﻐﲎ ﻋﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻤﺎ ﺫﻛﺮﺕ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ‬ ‫ﻳ‪‬ﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﻃﻮﺍﻓﲔ؟‬ ‫ﻭﺃﻳﻀﹰﺎ‪ ..‬ﻓﺈ‪‬ﺎ ﳌﺎ ﺣﺎﺿﺖ‪ ،‬ﻓﻘﺮﻧﺖ ﺍﳊ ‪‬ﺞ ﺇﱃ ﺍﻟﻌ‪‬ﻤﺮﺓ ﺑﺄﻣﺮ ﺍﻟﻨﱯ ج ‪-‬ﻭﱂ ﺗﻜﻦ ﻃﺎﻓﺖ‬ ‫ﻟﻠﻘﺪﻭﻡ ﱂ ﺗﻄﻒ ﻟﻠﻘﺪﻭﻡ‪ ،‬ﻭﻻ ﺃﻣﺮﻫﺎ ﺑﻪ ﺍﻟﻨﱯ ج‪ ،‬ﻭﻷﻥ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ﻟﻮ ﱂ ﻳﺴﻘﻂ‬ ‫ﻑ ﺍﻟﻘﺪﻭﻡ ﻣﻊ ﻃﻮﺍﻑ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻷﻧﻪ ﺃﻭ‪‬ﻝ‬ ‫ﻉ ﰲ ﺣ ‪‬ﻖ ﺍﳌﻌﺘﻤﺮ ﻃﻮﺍ ‪‬‬ ‫ﺑﺎﻟﻄﻮﺍﻑ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﹶﻟﺸ‪ِ ‬ﺮ ‪‬‬ ‫ﻗﺪﻭﻣﻪ ﺇﱃ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻬﻮ ﺑﻪ ﺃﻭﱃ ﻣﻦ ﺍﳌﺘﻤﺘﻊ ﺍﻟﺬﻱ ‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ﺇﱃ ﺍﻟﺒﻴﺖ ﺑﻌﺪ ﺭﺅﻳﺘﻪ ﻭﻃﻮﺍﻓﻪ ﺑﻪ‪...‬‬


‫‪١٧٧‬‬ ‫ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﱂ ﻳﺮﻓﻊ ﻛﻼ ‪‬ﻡ ﺃﰊ ﳏﻤﺪ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﻧﻜﺮﻩ ﻫﻮ ﺍﳊﻖ ﻛﻤﺎ‬ ‫ﺏ ﰲ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻓﺈﻥ ﺃﺣﺪﹰﺍ ﱂ ﻳﻘﻞ‪ :‬ﺇﻥ ﺍﻟﺼﺤﺎﺑﺔ ﳌﺎ ﺭﺟﻌﻮﺍ ﻣِﻦ ﻋﺮﻓﺔ‪ ،‬ﻃﺎﻓﻮﺍ‬ ‫ﺃﻧﻜﺮﻩ‪ ،‬ﻭﺍﻟﺼﻮﺍ ‪‬‬ ‫ﻟﻠﻘﺪﻭﻡ ﻭ ‪‬ﺳ ‪‬ﻌﻮ‪‬ﺍ‪ ،‬ﰒ ﻃﺎﻓﹸﻮﺍ ﻟﻺﻓﺎﺿﺔ ﺑﻌﺪﻩ‪ ،‬ﻭﻻ ﺍﻟﻨﱯ ج‪ ،‬ﻫﺬﺍ ﱂ ﻳﻘﻊ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ‬ ‫ﻣﻨﺸﺄ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﺃﻥ ﺃ ‪‬ﻡ ﺍﳌﺆﻣﻨﲔ ﻓﺮ‪‬ﻗﺖ ﺑﲔ ﺍﳌﺘﻤﺘ‪‬ﻊ ﻭﺍﻟﻘﺎﺭِﻥ‪ ،‬ﻓﺄﺧﱪﺕ ﺃﻥ ﺍﻟﻘﺎﺭِﻧﲔ ﻃﺎﻓﻮﺍ‬ ‫ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣﻦ ِﻣﻨ‪‬ﻰ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻫﻠﱡﻮﺍ ﺑﺎﻟﻌ‪‬ﻤﺮﺓ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ‬ ‫ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣﻨ‪‬ﻰ ﳊﺠ‪‬ﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻏ ‪‬ﲑ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻗﻄﻌﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺘﺮِﻙ ﻓﻴﻪ ﺍﻟﻘﺎﺭ ﹸﻥ‬ ‫ﻭﺍﳌﺘﻤﺘﻊ‪ ،‬ﻓﻼ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻪ‪ ،‬ﻭﻟ ِﻜ ‪‬ﻦ ﺍﻟﺸﻴﺦ ﺃﺑﺎ ﳏﻤﺪ‪ ،‬ﳌﺎ ﺭﺃﻯ ﻗﻮﻟﹶﻬﺎ ﰲ ﺍﳌﺘﻤﺘﻌﲔ‪ :‬ﺇ‪‬ﻢ‬ ‫ﻃﺎﻓﹸﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣﻨ‪‬ﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻢ ﻃﺎﻓﻮﺍ‬ ‫ﻃﻮﺍﻓﲔ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺣﻖ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﺮﻓﻊ ﺍﻹﺷﻜﺎﻝ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ‬ ‫ﻛﻼﻡ ﻋﺮﻭﺓ ﺃﻭ ﺍﺑﻨﻪ ﻫﺸﺎﻡ‪ ،‬ﺃﹸﺩﺭِﺟﺖ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺒﲔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‪ ،‬ﻓﻐﺎﻳﺘﻪ ﺃﻧﻪ‬ ‫ﻣﺮﺳﻞ ﻭﱂ ﻳﺮﺗﻔﻊ ﺍﻹﺷﻜﺎﻝ ﻋﻨﻪ ﺑﺎﻹﺭﺳﺎﻝ‪ .‬ﻓﺎﻟﺼﻮﺍﺏ‪ :‬ﺃﻥ ﺍﻟﻄﻮﺍﻑ ﺍﻟﺬﻱ ﺃﺧﱪﺕ ﺑﻪ‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻓﺮ‪‬ﻗﺖ ﺑﻪ ﺑﲔ ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﻥ‪ ،‬ﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻻ ﺍﻟﻄﻮﺍﻑ‬ ‫ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻭﺯﺍﻝ ﺍﻹﺷﻜﺎﻝ ﲨﻠﺔ‪ ،‬ﻓﺄﺧﱪﺕ ﻋﻦ ﺍﻟﻘﺎﺭﻧﲔ ﺃ‪‬ﻢ ﺍﻛﺘﻔﻮﺍ ﺑﻄﻮﺍﻑ ﻭﺍﺣﺪ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫ﱂ ﻳ‪‬ﻀﻴﻔﻮﺍ ﺇﻟﻴﻪ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﻳ‪‬ﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻭﺃﺧﱪﺕ ﻋﻦ ﺍﳌﺘﻤﺘﻌﲔ‪ ،‬ﺃ‪‬ﻢ ﻃﺎﻓﻮﺍ‬ ‫ﺑﻴﻨﻬﻤﺎ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻣِﻦ ِﻣﻨ‪‬ﻰ ﻟﻠﺤﺞ‪ ،‬ﻭﺫﻟﻚ ﺍﻷﻭﻝ ﻛﺎﻥ ﻟﻠﻌﻤﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ‬ ‫ﺚ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻣﻮﺍﻓﻖ ﳊﺪﻳﺜﻬﺎ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻨﱯ ج‪:‬‬ ‫ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺗﱰﻳﻞ ﺍﳊﺪﻳ ِ‬ ‫ﻚ(‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺎﺭﻧﺔ‪،‬‬ ‫ﻚ ‪‬ﻭﻋ‪ ‬ﻤ ‪‬ﺮِﺗ ِ‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﺼﻔﹶﺎ ﻭ‪‬ﺍ ﹶﳌ ‪‬ﺮ ‪‬ﻭ ِﺓ ِﻟ ‪‬‬ ‫ﺖ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻚ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻚ ﻃﹶﻮﺍﻓﹸ ِ‬ ‫ﺴﻌ‪ِ ‬‬ ‫)‪‬ﻳ ‪‬‬ ‫ﻭﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫ﱯ‬ ‫ﻭﻟﻜﻦ ﻳ‪‬ﺸ ِﻜﻞﹸ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺟﺎﺑ ٍﺮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‪ :‬ﱂ ﻳﻄﻒ ﺍﻟﻨ ‪‬‬ ‫ج ﻭﻻ ﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻃﻮﺍﻓﹶﻪ ﺍﻷﻭﻝ‪ .‬ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﻣ‪‬ﻦ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻳﻜﻔﻰ ﺍﳌﺘﻤﺘﻊ ﺳﻌ ‪‬ﻰ ﻭﺍﺣﺪ ﻛﻤﺎ ﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ‪ ،‬ﻧﺺ‬ ‫ﻋﻠﻴﻬﺎ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻭﻏﲑﻩ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻋﺎﺋﺸﺔ ﺃﺛﺒﺘﺖ‪ ،‬ﻭﺟﺎﺑﺮ ﻧﻔﻰ‪،‬‬ ‫ﻭﺍﳌﺜﺒِﺖ ﻣ‪‬ﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰲ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﻣﺮﺍﺩ ﺟﺎﺑﺮ ﻣ‪‬ﻦ ﻗﺮﻥ ﻣﻊ ﺍﻟﻨﱯ ج ﻭﺳﺎﻕ ﺍ ﹶﳍﺪ‪‬ﻱ‪ ،‬ﻛﺄﰊ‬ ‫ﺑﻜ ٍﺮ ﻭﻋﻤﺮ ﻭﻃﻠﺤﺔ ﻭﻋﻠﻲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺫﻭﻱ ﺍﻟﻴﺴﺎﺭ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﳕﺎ ‪‬ﺳ ‪‬ﻌﻮ‪‬ﺍ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﹰﺍ‪.‬‬ ‫ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﻋﻤﻮ ‪‬ﻡ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺃﻭ ﻳﻌﱠﻠ ﹸﻞ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ ،‬ﺑﺄﻥ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻪ ﻣﺪﺭﺟﺔ ﻣﻦ‬ ‫ﻗﻮﻝ ﻫﺸﺎﻡ ﻭﻫﺬﻩ ﺛﻼﺛﺔ ﻃﺮﻕ ﻟﻠﻨﺎﺱ ﰲ ﺣﺪﻳﺜﻬﺎ‪ ..‬ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ‪.‬‬


‫‪١٧٨‬‬ ‫ﻑ ﻭﻳﺴﻌﻰ ﻟﻠﻘﺪﻭﻡ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ ﺑﺎﳊ ‪‬ﺞ ﻗﺒﻞ ﺧﺮﻭﺟﻪ ﺇﱃ‬ ‫ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﺍﳌﺘﻤﺘﻊ ﻳﻄﻮ ‪‬‬ ‫ﺹ ﻋﻨﻪ ﺃﻡ ﻻ؟ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪:‬‬ ‫ِﻣﻨ‪‬ﻰ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻻ ﺃﺩﺭﻯ ﺃﻫ‪ ‬ﻮ ﻣﻨﺼﻮ ‪‬‬ ‫ﻓﻬﺬﺍ ﱂ ﻳﻔﻌﻠﻪ ﺍﻟﻨﱯ ج‪ ،‬ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻻ ﺃﻣﺮﻫﻢ ﺑﻪ‪ ،‬ﻭﻻ ﻧﻘﻠﻪ ﺃﺣﺪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻻ ﺃﺭﻯ ﻷﻫﻞ ﻣﻜﱠﺔ ﺃﻥ ﻳﻄﹸﻮﻓﻮﺍ‪ ،‬ﻭﻻ ﺃﻥ ‪‬ﻳﺴ‪‬ﻌﻮﺍ ﺑﲔ ﺍﻟﺼ‪‬ﻔﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺑﻌﺪ‬ ‫ﺇﺣﺮﺍﻣﻬﻢ ﺑﺎﳊ ‪‬ﺞ ﺣﱴ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮﺍ ﻣﻦ ِﻣﻨ‪‬ﻰ‪ .‬ﻭﻋﻠﻰ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻣﺎﻟﻚ‪،‬‬ ‫ﻭﺃﲪﺪ‪ ،‬ﻭﺃﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻑ ﻭﻳﺴﻌﻰ ﻟﻠﻘﹸﺪﻭﻡ‪.‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﺒ‪‬ﻮﻩ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﳌﺎ ﺃﺣﺮﻡ ﺑﺎﳊﺞ‪ ،‬ﺻﺎﺭ ﻛﺎﻟﻘﺎﺩﻡ‪ ،‬ﻓﻴﻄﻮ ‪‬‬ ‫ﻑ ﺍﻟﻘﺪﻭﻡ‪ ،‬ﻭﱂ ﻳﺄﺕ ﺑﻪ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻷﻥ ﺍﻟﻄﻮﺍﻑ ﺍﻷﻭ ﹶﻝ ﻭﻗﻊ ﻋﻦ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻴﺒﻘﻰ ﻃﻮﺍ ‪‬‬ ‫ﺐ ﺍﻹﺣﺮﺍ ِﻡ ﺑﺎﳊﺞ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﳊﹸﺠ‪‬ﺘﺎ ِﻥ ﻭﺍﻫﻴﺘﺎﻥِ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﳌﺎ‬ ‫ﺤﺐ‪ ‬ﻟﻪ ِﻓ ‪‬ﻌﻠﹸﻪ ﻋﻘﻴ ‪‬‬ ‫ﻓﺎﺳ‪‬ﺘ ِ‬ ‫ﻃﺎﻑ ﻟِﻠﻌ‪‬ﻤﺮﺓ‪ ،‬ﻓﻜﺎﻥ ﻃﻮﺍﻓﹸﻪ ﻟﻠﻌ‪‬ﻤﺮﺓ ﻣﻐﻨﻴﹰﺎ ﻋﻦ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ‪ ،‬ﻛﻤﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺮﺃﻯ‬ ‫ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺔ‪ ،‬ﻓﺪﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻣﺖ ﻣﻘﺎ ‪‬ﻡ ﺗ‪‬ﺤﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺃﻏﻨﺘﻪ ﻋﻨﻬﺎ‪.‬‬ ‫ﳊ ‪‬ﺞ ﻣﻊ ﺍﻟﻨﱯ ج‪ ،‬ﱂ ﻳﻄﹸﻮﻓﻮﺍ ﻋﻘﻴﺒ‪‬ﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﳌﺎ ﺃﺣﺮﻣﻮﺍ ﺑﺎ ﹶ‬ ‫ﺃﻛﺜﺮﻫﻢ ﻣﺘﻤﺘﻌﹰﺎ‪ .‬ﻭﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻋﻦ ﺃﰉ ﺣﻨﻴﻔﺔ‪ ،‬ﺃﻧﻪ ﺇﻥ ﺃﺣﺮﻡ ﻳﻮ ‪‬ﻡ ﺍﻟﺘﺮﻭﻳﺔ ﻗﺒﻞ‬ ‫ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻃﺎﻑ ﻭﺳﻌﻰ ﻟﻠﻘﺪﻭﻡ‪ ،‬ﻭﺇﻥ ﺃﺣﺮﻡ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﱂ ‪‬ﻳ ﹸﻄﻒ‪ ،‬ﻭﹶﻓﺮ‪‬ﻕ ﺑﲔ ﺍﻟﻮﻗﺘﲔ‪ ،‬ﺑﺄﻧﻪ‬ ‫ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﳜﺮﺝ ﻣﻦ ﻓﻮﺭﻩ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﻼ ﻳﺸﺘﻐِﻞ ﻋﻦ ﺍﳋﺮﻭﺝ ﺑﻐﲑﻩ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ﻻ‬ ‫ﳜﺮﺝ ﻓﻴﻄﻮﻑ‪ ،‬ﻭﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﳉﻤﻬﻮﺭ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺍﻓﻖ ﻟﻌﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺑﺎﻟﻠﱠﻪ‬ ‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺎﻟﺖ‪ :‬ﺇﻧﻪ ‪ -‬ج ‪ -‬ﺳﻌ‪‬ﻰ ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ‪‬ﺣﺠ‪‬ﺔ ﰲ ﺃﻥ‬ ‫ﻂ ﻋﻠﻴﻪ ﻛﻤﺎ ﺗﻘﺪﻡ‪،‬‬ ‫ﺍﻟﻘﺎﺭﻥ ﳛﺘﺎﺝ ﺇﱃ ﺳﻌﻴﲔِ‪ ،‬ﻛﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﻃﻮﺍﻓﲔِ‪ ،‬ﻭﻫﺬﺍ ﻏﻠ ﹲ‬ ‫ﺼ ‪‬ﺢ ﻋﻨﻪ ﰲ‬ ‫ﺴ ‪‬ﻊ ﺇﻻ ﺳﻌﻴ‪‬ﻪ ﺍﻷﻭﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺘﻪ ﻋﺎﺋﺸﺔﹸ‪ ،‬ﻭﺟﺎﺑﺮ‪ ،‬ﻭﱂ ‪‬ﻳ ِ‬ ‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻧﻪ ﱂ ‪‬ﻳ ‪‬‬ ‫ﻑ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﻛﻠﱡﻬﺎ ﺑﺎﻃﻠﺔ ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ‪ ،‬ﻓﻌﻠﻴﻚ ﲟﺮﺍﺟﻌﺘﻪ‪.‬‬ ‫ﺍﻟﺴﻌﻴﲔ ﺣﺮ ‪‬‬ ‫ﻓﺼﻞ‬

‫ﻑ ﺍﻟﺰﻳﺎﺭﺓ ﺇﱃ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻫﻢ ﻃﺎﻭﻭﺱ‪،‬‬ ‫ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺃ ‪‬ﺧ ‪‬ﺮ ﻃﻮﺍ ‪‬‬ ‫ﻭﳎﺎﻫﺪ‪ ،‬ﻭﻋﺮﻭﺓ‪ ،‬ﻓﻔﻲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟﺰﺑﲑ‬ ‫ﺍﳌﻜﻲ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﺃ ‪‬ﺧ ‪‬ﺮ ﻃﻮﺍﻓﹶﻪ ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺤﺮ ﺇﱃ ﺍﻟﻠﻴﻞ‪ .‬ﻭﰱ ﻟﻔﻆ‪:‬‬


‫‪١٧٩‬‬ ‫ﻑ ﺍﻟﺰ‪‬ﻳﺎﺭﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ)‪.(١‬‬ ‫ﻃﻮﺍ ‪‬‬ ‫ﺸﻚ‪ ‬ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ‬ ‫ﻂ ﺑﻴ‪‬ﻦ ﺧﻼﻑ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻓﻌﻠﻪ ج ﺍﻟﺬﻱ ﻻ ‪‬ﻳ ‪‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠ ﹲ‬ ‫ﺱ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ )ﺍﻟﻌﻠﻞ( ﻟﻪ‪ :‬ﺳﺄﻟﺖ‬ ‫‪‬ﲝﺠ‪‬ﺘﻪ ج‪ ،‬ﻓﻨﺤ ‪‬ﻦ ﻧﺬﻛﺮ ﻛﻼ ‪‬ﻡ ﺍﻟﻨﺎ ِ‬ ‫ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﹶﺃﺳ‪‬ﻤ ‪‬ﻊ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻣﻦ ﻋﺎﺋﺸﺔ‬ ‫ﻭﺍﺑﻦ ﻋﺒﺎﺱ؟ ﻗﺎﻝ‪ :‬ﺃﻣ‪‬ﺎ ﻣِﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻨﻌﻢ‪ ،‬ﻭﰱ ﲰﺎﻋﻪ ﻣﻦ ﻋﺎﺋﺸﺔ ﻧﻈﺮ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‬ ‫ﺍﻟﻘﻄﺎﻥ‪ :‬ﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﺇﳕﺎ ﻃﺎﻑ ﺍﻟﻨﱯ ج ﻳﻮﻣﺌﺬ ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺍﺧﺘﻠﻔﹸﻮﺍ‪ :‬ﻫﻞ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﲟﻜﺔ ﺃﻭ ﺭﺟﻊ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬ ‪‬ﺮ ‪‬ﺎ ﺑﻌﺪ ﺃﻥ ﻓﺮﻍ ﻣﻦ‬ ‫ﻃﻮﺍﻓﻪ؟ ﻓﺎﺑ ‪‬ﻦ ﻋﻤﺮ ﻳﻘﻮ ﹸﻝ‪ :‬ﺇﻧﻪ ﺭﺟﻊ ﺇﱃ ِﻣﻨ‪‬ﻰ‪ ،‬ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬ ‪‬ﺮ ‪‬ﺎ‪ ،‬ﻭﺟﺎﺑ ‪‬ﺮ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺻﻠﱠﻰ‬ ‫ﺍﻟﻈﻬﺮ ﲟﻜﺔ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻣﻦ ﻏﲑ ﺭﻭﺍﻳﺔ‪) :‬ﺃﰉ ﺍﻟﺰﺑﲑ( ﻫﺬﻩ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻧﻪ‬ ‫ﻑ ﺇﱃ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﺷﺊ ﱂ ﻳ‪‬ﺮ ‪‬ﻭ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻣﺪﻟﺲ ﱂ‬ ‫ﺃﺧ‪‬ﺮ ﺍﻟﻄﻮﺍ ‪‬‬ ‫ﻳﺬﻛﺮ ﻫﺎﻫﻨﺎ ﲰﺎﻋﹰﺎ ﻣﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻗﺪ ﻋﻬﺪ ﺃﻧﻪ ﻳﺮﻭﻯ ﻋﻨﻬﺎ ﺑﻮﺍﺳﻄﺔ‪ ،‬ﻭﻻ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻒ‬ ‫ﺃﻳﻀﺎﹰ‪ ،‬ﻓﻘﺪ ﻋ‪ِ ‬ﻬ ‪‬ﺪ ﻛﺬﻟﻚ ﺃﻧﻪ ﻳﺮﻭﻱ ﻋﻨﻪ ﺑﻮﺍﺳﻄﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﲰﻊ ﻣﻨﻪ‪ ،‬ﻓﻴﺠﺐ ﺍﻟﺘﻮﻗﱡ ‪‬‬ ‫ﻑ ﺑﻪ‬ ‫ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﳑﺎ ﻻ ‪‬ﻳ ﹾﺬﻛﹸﺮ‪ ‬ﻓﻴﻪ ﲰﺎﻋ‪‬ﻪ ﻣﻨﻬﻤﺎ‪ ،‬ﻟِﻤﺎ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﺼ ‪‬ﺢ ﻟﻨﺎ ﺃﻧﻪ ﲰﻊ ﻣﻦ ﻋﺎﺋﺸﺔ‪،‬‬ ‫ﻑ ﲰﺎﻋ‪‬ﻪ ﻣﻨﻬﺎ ﻟِﻐﲑ ﻫﺬﺍ‪ ،‬ﻓﺄﻣ‪‬ﺎ ﻭﱂ ‪‬ﻳ ِ‬ ‫ﻣﻦ ﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﻟﻮ ﻋ‪ِ ‬ﺮ ‪‬‬ ‫ﻓﺎﻷﻣﺮ ﺑﻴ‪‬ﻦ ﰲ ﻭﺟﻮﺏ ﺍﻟﺘﻮﻗﻒ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﳜﺘﻠِﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﺒﻮﻝ ﺣﺪﻳﺚ ﺍﳌﺪﻟﱢﺲ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻋﻤﻦ ﻗﺪ ﻋﻠﻢ ﻟِﻘﺎﺅﻩ ﻟﻪ ﻭﲰﺎﻋ‪‬ﻪ ﻣﻨﻪ‪ .‬ﻫﺎﻫﻨﺎ ﻳﻘﻮﻝ ﻗﻮﻡ‪ :‬ﻳ‪‬ﻘﺒﻞ‪ ،‬ﻭﻳﻘﻮﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻳ‪‬ﺮﺩ ﻣﺎ‬ ‫ﻳ‪‬ﻌﻨ ِﻌﻨ‪‬ﻪ ﻋﻨﻬﻢ ﺣﱴ ﻳﺘﺒﻴ‪‬ﻦ ﺍﻻﺗﺼﺎ ﹸﻝ ﰲ ﺣﺪﻳﺚ ﺣﺪﻳﺚ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﻨ ِﻌﻨ‪‬ﻪ ﺍﳌﺪﱢﻟﺲ‪ ،‬ﻋﻤﻦ ﱂ‬ ‫ﻑ ﻓﻴﻪ ﺑﺄﻧﻪ ﻻ ﻳ‪‬ﻘﺒﻞ‪ .‬ﻭﻟﻮ ﻛﻨﺎ ﻧﻘﻮﻝ ﺑﻘﻮﻝ‬ ‫ﻳ‪‬ﻌﻠﻢ ﻟِﻘﺎﺅﻩ ﻟﻪ ﻭﻻ ﲰﺎﻋ‪‬ﻪ ﻣﻨﻪ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ ﺍﳋﻼ ‪‬‬ ‫ﺻ ‪‬ﺮ‪‬ﻳ ِﻦ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ ﻭﻟﻮ ﱂ ﻳ‪‬ﻌﻠﻢ ﺍﻟﺘﻘﺎﺅﳘﺎ‪ ،‬ﻓﺈﳕﺎ ﺫﻟﻚ ﰲ‬ ‫ﻣﺴﻠﻢ‪ :‬ﺑﺄﻥ ‪‬ﻣ ‪‬ﻌ‪‬ﻨﻌ‪‬ﻦ ﺍﳌﺘﻌﺎ ِ‬ ‫ﻏﲑ ﺍﳌﺪﻟﱢﺴﲔ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎﻩ ﻣِﻦ ﺻﺤﺔ ﻃﻮﺍﻑ ﺍﻟﻨﱯ ج ﻳﻮﻣﺌﺬ ‪‬ﺎﺭﺍﹰ‪ ،‬ﻭﺍﳋﻼﻑ ﰲ‬ ‫ﺭﺩ ﺣﺪﻳﺚ ﺍﳌﺪﻟﱢﺴﲔ ﺣﱴ ﻳ‪‬ﻌﻠﻢ ﺍﺗﺼﺎﻟﹸﻪ‪ ،‬ﺃﻭ ﻗﺒﻮﻟﻪ ﺣﺘ‪‬ﻰ ﻳﻌﻠﻢ ﺍﻧﻘﻄﺎﻋﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺇﺫﺍ ﱂ‬ ‫ﻚ ﰲ ﺻﺤﺘﻪ ﻭﻫﺬﺍ ﻗﺪ ﻋﺎﺭﺿﻪ ﻣﺎ ﻻ ﺷﻚ ﰲ ﺻﺤﺘﻪ‪ ...‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫ﻳ‪‬ﻌﺎﺭﺿﻪ ﻣﺎ ﻻ ﺷ ‪‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻏﻠﻂ ﺃﰉ ﺍﻟﺰ‪‬ﺑ ِﲑ ﻋﻠﻰ ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺳﻠﻤﺔ ﺑ ‪‬ﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺭﻭﻯ ﻋﻦ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٠٠٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٩٢٠‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(٣٠٥٩‬ﻭﺃﲪﺪ )‪،٢٨٨/١‬‬ ‫‪.(٢١٥/٦ ،٣٠٩‬‬


‫‪١٨٠‬‬ ‫ﺤ ِﺮ)‪ .(١‬ﻭﺭﻭﻯ ﳏﻤﺪ ﺑﻦ‬ ‫ﻀﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺠﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج‪ ،‬ﹶﻓﹶﺄﹶﻓ ‪‬‬ ‫ﺠ‪‬‬ ‫ﻋﺎﺋﺸﺔ‪ ،‬ﺃﻧ‪‬ﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺣ ‪‬‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ج‪ ،‬ﺃﺫﻥ ﻷﺻﺤﺎﺑﻪ ﻓﺰﺍﺭﻭﺍ‬ ‫ﺍﻟﺒﻴﺖ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻇﻬﲑﺓ‪ ،‬ﻭﺯﺍﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻊ ﻧﺴﺎﺋﻪ ﻟﻴﻼﹰ‪ ،‬ﻭﻫﺬﺍ ﻏﻠﻂ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﺚ ﺟﺎﺑﺮ‪،‬‬ ‫ﺚ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺣﺪﻳ ﹸ‬ ‫ﺕ ﺣﺪﻳ ﹸ‬ ‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﺃﺻ ‪‬ﺢ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎ ِ‬ ‫ﺚ ﺃﰉ ﺳﻠﻤﺔ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻳﻌﲎ‪ :‬ﺃﻧﻪ ﻃﺎﻑ ‪‬ﺎﺭﹰﺍ‪.‬‬ ‫ﻭﺣﺪﻳ ﹸ‬ ‫ﻑ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍﻉ ﺇﱃ‬ ‫ﻂ ﻣِﻦ ﺗﺴﻤﻴﺔ ﺍﻟﻄﻮﺍﻑِ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ج ﺃ ‪‬ﺧ ‪‬ﺮ ﻃﻮﺍ ‪‬‬ ‫ﺖ‪ :‬ﺇﳕﺎ ﻧﺸﺄ ﺍﻟﻐﻠ ﹸ‬ ‫ﻗﻠ ‪‬‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ .‬ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ج‬ ‫ﺼﺐ‪ ،‬ﻓﺪﻋﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﺮﲪﻦ ﺑ ‪‬ﻦ ﺃﰉ ﺑﻜﺮ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺤ‪‬‬ ‫ﻓﺬﻛﺮﺕ ﺍﳊﺪﻳﺚ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺎﻟﺖ‪ :‬ﹶﻓ‪‬ﻨ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍ ﹸﳌ ‪‬‬ ‫ﺐ( ﻗﺎﻟﺖ‪:‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫ﺝ ﺑﺄ ‪‬ﺧِﺘ ‪‬‬ ‫)ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺼ ِ‬ ‫ﺤ‪‬‬ ‫ﳊ ‪‬ﺮﻡِ‪ ،‬ﰒ ﺍ ﹾﻓ ‪‬ﺮﻏﹶﺎ ﻣِﻦ ﹶﻃﻮ‪‬ﺍِﻓﻜﹸﻤﺎ‪ ،‬ﰒ ﺍﺋﺘﻴﺎﱐ ﻫﺎﻫﻨﺎ ﺑﺎﳌﹸ ‪‬‬ ‫ﺼﺐِ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻑ ﺍﻟﻠﱠﻴﻞ‪ ،‬ﻓﺄﺗﻴﻨﺎﻩ ﺑﺎ ﹶﶈ ‪‬‬ ‫ﹶﻓ ﹶﻘﻀ‪‬ﻰ ﺍﷲ ﺍﻟﻌ‪‬ﻤﺮﺓ‪ ،‬ﻭﻓﺮﻏﻨﺎ ﻣِﻦ ﻃﻮﺍﻓﻨﺎ ﰲ ‪‬ﺟ ‪‬ﻮ ِ‬ ‫ﻑ ﺑﻪ‪ ،‬ﰒ ﺍﺭﲢ ﹶﻞ‬ ‫ﺱ ﺑﺎﻟﺮﺣﻴﻞ‪ ،‬ﻓﻤ ‪‬ﺮ ﺑﺎﻟﺒﻴﺖِ‪ ،‬ﻓﻄﺎ ‪‬‬ ‫)ﹶﻓ ‪‬ﺮ ﹾﻏ‪‬ﺘﻤ‪‬ﺎ(؟ ﻗﹸﻠﻨﺎ‪:‬ﻧﻌﻢ‪ .‬ﻓﺄﺫﱠﻥ ﰲ ﺍﻟﻨﺎ ِ‬ ‫ﻣﺘﻮﺟﻬﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ)‪.(٢‬‬ ‫ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺍﻟﺬﻱ ﺃﺧ‪‬ﺮﻩ ﺇﱃ ﺍﻟﻠﻴﻞ ﺑﻼ ﺭﻳﺐ‪ ،‬ﻓﻐﻠﻂ ﻓﻴﻪ ﺃﺑﻮ ﺍﻟﺰﺑﲑ‪ ،‬ﺃﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺣﺪ‪‬ﺛﻪ ﺑِﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﺍﳌﻮﻓﻖ‪.‬‬ ‫ﻑ‬ ‫ﻉ)‪ ،(٣‬ﻭﺇﳕﺎ ‪‬ﺭ ‪‬ﻣ ﹶﻞ ﰲ ﻃﻮﺍ ِ‬ ‫ﻑ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍ ِ‬ ‫ﻭﱂ ‪‬ﻳ ‪‬ﺮ ‪‬ﻣ ﹾﻞ ج ﰲ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻻ ﰲ ﻃﹶﻮﺍ ِ‬ ‫ﺍﻟﻘﹸﺪﻭﻡ‪.‬‬ ‫ﻓﺼﻞ‬

‫ﱠﰒ ﺃﺗﻰ ﺯﻣﺰ ‪‬ﻡ ﺑﻌﺪ ﺃﻥ ﻗﻀﻰ ﻃﻮﺍﻓﹶﻪ ﻭﻫﻢ ﻳﺴﻘﻮﻥ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻐِﻠ‪‬ﺒﻜﹸﻢ ﺍﻟﻨ‪‬ﺎﺱ‪،‬‬ ‫ﺏ ﻭﻫ‪ ‬ﻮ ﻗﹶﺎﺋِﻢ‪.‬‬ ‫ﺴ ﹶﻘ‪‬ﻴﺖ‪ ‬ﻣ ‪‬ﻌﻜﹸ ‪‬ﻢ( ﹸﺛﻢ‪ ‬ﻧﺎﻭﻟﹸﻮﻩ ﺍﻟ ‪‬ﺪﹾﻟﻮ‪ ،‬ﹶﻓﺸ‪‬ﺮ ‪‬‬ ‫ﻟ‪‬ﻨ ‪‬ﺰﹾﻟﺖ‪ ‬ﹶﻓ ‪‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﻫﺬﹶﺍ ﻧﺴ ‪‬ﺦ ﻟﻨﻬﻴﻪ ﻋﻦ ﺍﻟﺸﺮﺏ ﻗﺎﺋﻤﹰﺎ)‪ ،(٤‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺑﻴﺎﻥ ﻣﻨﻪ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻠﻰ‬ ‫ﻭﺟﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺗﺮﻙ ﺍ َﻷﻭ‪‬ﱃ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻇﻬﺮ‪.‬‬ ‫ﻭﻫﻞ ﻛﺎﻥ ﰲ ﻃﻮﺍﻓﻪ ﻫﺬﺍ ﺭﺍﻛﺒﹰﺎ ﺃﻭ ﻣﺎﺷﻴﺎﹰ؟ ﻓﺮﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ(‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ )‪.(١٤٤/٥‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٣٤/٣‬ﻭﻣﺴﻠﻢ )‪.(١٢٣)(١٢١١‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢٠٠١‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٣٠٦٠‬‬ ‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٢١٨‬ﻭﺍﻟﺒﺨﺎﺭﻱ )‪.(٧٥ ،٧٤/١٠ ،٣٩٤/٣‬‬


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