ﺗﺄﻟﻴﻒ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ
.
ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ א
אא
א
א
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 ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ. ﻭﺑﻌﺪ ،ﻓﺈﻥ ﳑﺎ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺭﺳﻮﻟﻨﺎ ﳏﻤﺪﺍ 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 ﺃﻋﻴﻨﺎ ﻋﻤﻴﺎ ،ﻭﺁﺫﺍﻧﺎ ﺻﻤﺎ ،ﻭﻗﻠﻮﺑﺎ 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 ﺑﻴﻦ 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 ﺃﻣﺮﺍ ﻣﻦ ﺃﻣﻮﺭﻩ ،ﻭﻻ ﺷﺄﻧﺎ ﻣﻦ ﺷﺌﻮﻧﻪ ﺩ ﺇﻧﻚ ﻟﺘﺠﺪ ﻓﻴﻬﺎ ﺻﻔﺔ ﻗﻴﺎﻣﻪ ،ﻭﺟﻠﻮﺳﻪ ،ﻭﻮﺿﻪ ﻣﻦ ﻧﻮﻣﻪ ،ﻭﻫﻴﺌﺘﻪ ﰲ ﺿﺤﻜﻪ ﻭﺍﺑﺘﺴﺎﻣﻪ ،ﻭﻋﺒﺎﺩﺗﻪ ﰲ ﻟﻴﻠﻪ ﻭﺎﺭﻩ ،ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﻔﻌﻞ ﺇﺫﺍ ﺍﻏﺘﺴﻞ ،ﻭﺇﺫﺍ ﺃﻛﻞ ،ﻭﻛﻴﻒ
٦
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 ﻭﻣﻘﺎﻻﻢ ﺣﻔﻈﹰﺎ ﻭﻓﻬﻤﺎ 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 ﻛﺎﺋﻨﺎ 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
٧
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 ﺇﺧﺮﺟﺎ 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 ﻗﻴﻤﺎ 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 ﻣﱪﺯﺍ 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 ﺑﺄﺎ ﻣﻦ ﺃﺣﺴﻦ ﺍﳌﺪﺍﺭﺱ ،ﻭﻗﺪ ﺍﺣﺘﺮﻗﺖ ﺳﻨﺔ )٨٢٠ﻫـ( ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺎﺿﻲ ﺷﻬﺒﺔ ،ﰒ ﺃﻋﺎﺩ ﻋﻤﺎﺭﺎ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﻨﺎﺑﻠﺴﻲ ،ﻛﺎﻧﺖ ﰲ ﺃﻭﻝ ﺳﻮﻕ ﺍﻟﺒﺰﻭﺭﻳﺔ ﺑﺪﻣﺸﻖ ﺍﳌﺴﻤﻰ ﻗﺪﳝﺎ ﺳﻮﻕ ﺍﻟﻘﻤﺢ ،ﻭﻗﺪ ﺍﺧﺘﻠﺲ ﺟﲑﺍﺎ 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.
١٠
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 ﺍﳌﻘﺮﺏ 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
١١
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 ﻣﺆﻟﻔﺎﻢ ﻋﻘﻮﻝ ﻣﻌﺎﺻﺮﻳﻬﻢ ﻭﻣﻦ ﺃﺗﻰ ﺑﻌﺪﻫﻢ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ،ﻭﺗﻨﻮﺭﺕ ﻗﻠﻮﻢ ،ﻭﺍﳒﻠﻰ ﻣﺎ ﻟﺼﻖ ﲟﺮﺁﺎ ﻣﻦ ﺻﺪﺇ ﺍﻟﺸﻚ ﻭﺍﳉﻤﻮﺩ ،ﻭﺍﳓﻞ ﻣﺎ ﺍﻧﻌﻘﺪ ﰲ ﺃﺫﻫﺎﻢ 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
١٢
ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ
ﺍﳌﺨﺎﻟﻔﺔ ﻟﻪ ،ﻭﺍﻟﻌﻘﻞ ﺍﻟﺼﺮﻳﺢ ﺩﺍﺋﻤﺎ 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 ﺃﺣﺪﺍ ﰲ ﻃﺎﻋﺘﻪ ،ﻓﻴﺠﺮﺩ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﳚﺮﺩ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ،ﻭﻫﺬﺍ ﻣﻀﻤﻮﻥ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ 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
١٣
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، ﻭﺃﻢ 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 ﳏﺘﻮﻣﺎ ،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 ،ﻷﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﳌﺴﺘﺤﻴﻠﺔ ﷲ ﺗﻌﺎﱃ ،ﻓﲑﺍﺩ ﻏﺎﻳﺘﻬﺎ؟ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺜﺎﱐ ،ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﻷﻭﻝ ،ﻷﻥ ﺍﻟﺮﲪﺔ ﻫﻲ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻛﻮﺎ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ ﻛﺬﻟﻚ ﺣﱴ ﺗﻜﻮﻥ ﳎﺎﺯﺍ ،ﻛﺎﻟﻌﻠﻢ ،ﻭﺍﻟﻘﺪﺭﺓ ،ﻭﺍﻹﺭﺍﺩﺓ ،ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ،ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ،ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ :ﺇﺎ 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 ﺇﺛﺒﺎﺎ ﷲ ﺗﻌﺎﱃ ،ﻷﺎ 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 ﺍﺎﺯ ﰲ ﺍﻟﺮﲪﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻟﻪ ﺗﻌﺎﱃ ،ﻻﺳﺘﺤﺎﻟﺔ ﺍﺗﺼﺎﻓﻪ ﲟﺎ ﻧﺘﺼﻒ ﺑﻪ ،ﻓﻠﻴﻮﺟﺐ ﻛﻮﻥ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ،ﻣﺎ ﻧﻌﻠﻤﻪ ﻣﻨﻬﺎ ﻓﻴﻨﺎ ،ﺍﺭﺗﻜﺎﺏ ﺍﺎﺯ ﺃﻳﻀﺎ ﻓﻴﻬﺎ ﺇﺫﺍ ﺃﺛﺒﺘﺖ ﷲ ﺗﻌﺎﱃ ،ﻭﻣﺎ ﲰﻨﻌﻨﺎ ﺃﺣﺪﺍ ﻗﺎﻝ ﺑﺬﻟﻚ ،ﻭﻣﺎ ﻧﺪﺭﻱ ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ ،ﻭﻛﻠﻬﺎ ﲟﻌﺎﻧﻴﻬﺎ ﺍﻟﻘﺎﺋﻤﺔ ﻓﻴﻨﺎ ﻳﺴﺘﺤﻴﻞ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺎ ،ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ﺑﺎﺭﺗﻜﺎﺏ ﺍﺎﺯ ﻓﻴﻬﺎ ﻛﻠﻬﺎ ﺇﺫﺍ ﻧﺴﺒﺖ ﺇﻟﻴﻪ ﻋﺰ ﺷﺄﻧﻪ ،ﺃﻭ ﺑﺘﺮﻛﻪ ﻛﺬﻟﻚ ،ﻭﺇﺛﺒﺎﺎ 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 ﺑﺎﺎﺯ ﰲ ﺑﻌﺾ ﻭﺍﳊﻘﻴﻘﺔ ﰲ ﺁﺧﺮ ﻻ ﺃﺭﺍﻩ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﲢﻜﻤﺎ.
١٤
ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ
ﻳﻠﺤﻖ ﺫﺍﺗﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﳑﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺍﻟﻌﺪﻝ ﺑﻌﺒﺎﺩﻩ ﻭﻋﻘﻮﺑﺔ ﻣﻦ ﻳﺴﺘﺤﻖ ﻣﻨﻬﻢ ،ﻫﻮ ﺧ ﲑ ﳏﺾ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺷﺮﺍ 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 ﻭﻴﻪ ،ﻭﻻ ﳚﺒﺎﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ،ﻓﻬﻮ ﻳﻘﻮﻝ :ﻭﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﳚﺪ ﺍﻟﺘﻨﺎﻗﺾ ﺇﻟﻴﻪ ﺍﻟﺴﺒﻴﻞ ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﰲ ﻧﻔﺴﻬﺎ ﺣﺴﻨ ﹲﺔ ﻭﻗﺒﻴﺤﺔﹲ ،ﻛﻤﺎ ﺃﺎ ﻧﺎﻓﻌﺔ ﻭﺿﺎﺭﺓ ،ﻭﻟﻜﻦ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺛﻮﺍﺏ ﻭﻻ ﻋﻘﺎﺏ ﺇﻻ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﻗﺒﻞ ﻭﺭﻭﺩ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺍﻟﻘﺒﻴﺢ ﻣﻮﺟﺒﺎ 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 ﺫﺍﺎ ،ﻭﺍﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ ﻣﺸﺮﻭﻁ ﺑﺎﻟﺸﺮﻉ. ﻭﻫﻮ ﻳﻨﻌﻲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺎﳌﺘﺼﻮﻓﺔ ﺃﻣﻮﺭﺍ 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 ،ﻭﺃﺎ 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 ﻗﻠﻮﻤﺎ ،ﻓﻼ ﻳﻨﻔﻌﻬﻤﺎ ﺗﺮﻙ ﺍﻟﺘﻜﻠﻢ ﺑﻪ ﺣﺎﻟﺔ ﺍﻟﻌﻘﺪ،
ﺗﺮﺟﻤﺔ اﻟﻤﺆﻟﻒ
١٥
ﻭﻫﻮ ﻣﻄﻠﻮﻤﺎ 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 ﺷﺄﻧﺎ ﻟﻴﺲ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ،ﻓﺈﻢ 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 ﻛﺎﺋﻨﺎ 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 ﺷﺮﻋﺎ 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.
١٦
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
١٧
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) (١ﻋﻮﺿﺎ 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 ﻭﺇﺷﺎﺭﺍﻢ ﻭﺩﻗﺎﺋﻘﻬﻢ. ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﺫﺍ ﻋﺒﺎﺩ ٍﺓ ﻭﺠﺪ ،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 ﻋﻠﻤﺎ ،ﻭﻻ ) (١ﻫﻲ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧﺸﺄﻫﺎ ﺃﺳﻌﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﺳﻌﺪ ﺑﻦ ﺍﳌﻨﺠﺎ ﺍﻟﺘﻨﻮﺧﻲ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ،ﻛﺎﻧﺖ ﺑﺪﺭﺏ ﻳﻘﺎﻝ ﻟﻪ :ﺩﺭﺏ ﺍﻟﺮﳛﺎﻥ ،ﻛﺎﻥ ﳏﻠﻬﺎ ﺩﺍﺭﺍ ﻟﻠﻮﻗﻒ ،ﻓﺠﻌﻠﻬﺎ ﻣﺪﺭﺳﺔ ،ﻭﻗﺪ ﺩﺭﺱ ﺎ :ﺍﺑﻦ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ،ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻭﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻏﲑﻫﻢ ،ﻭﻗﺪ ﳏﻴﺖ ﺁﺛﺎﺭﻫﺎ ،ﻭﺻﺎﺭﺕ ﺩﻭﺭﺍ ،ﻭﻻ ﺫﻛﺮ ﳍﺎ ﺍﻟﻴﻮﻡ.
١٨
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 ﻋﻠﻤﺎ ﲨﺎ ،ﻣﻊ ﻣﺎ ﺳﻠﻒ ﻟﻪ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ،ﻓﺼﺎﺭ ﻓﺮﻳﺪﺍ ﰲ ﺑﺎﺑﻪ ﰲ ﻓﻨﻮﻥ ﻛﺜﲑﺓ ،ﻣﻊ ﻼ ﻭﺎﺭﺍ ،ﻭﻛﺜﺮﺓ ﺍﻻﺑﺘﻬﺎﻝ ،ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳋﻠﻖ ،ﻛﺜﲑ ﺍﻟﺘﻮﺩﺩ، ﻛﺜﺮﺓ ﺍﻟﻄﻠﺐ ﻟﻴ ﹰ ﻻ ﳛﺴﺪ ﺃﺣﺪﺍ 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 ﻋﻠﻤﺎ، 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
١٩
ﻭﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ :ﻛﺎﻥ ﻣﺘﻘﻴﺪﺍ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﻣﻌﺠﺒﺎ ﺑﺎﻟﻌﻤﻞ ﺎ ،ﻏﲑ ﻣﻌﻮﻝ ﻋﻠﻰ ﺍﻟﺮﺃﻱ ،ﺻﺎﻋﺪﺍ ﺑﺎﳊﻖ ،ﻻ ﳛﺎﰊ ﻓﻴﻪ ﺃﺣﺪﺍ. ﺗﺼﺎﻧﻴﻔﻪ: ﺻﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ ،ﺑﻠﻐﺖ ﻧﻴﻔﹰﺎ ﻭﺳﺘﲔ ﻛﺘﺎﺑﺎ 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 ﻋﺪﻭﺍﻥ ﺇﻻ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ ،ﻭﻻ ﺇِﻟ ﻪ ﺇﻻ ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺭ ﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ،ﺍﻟﺬﻱ ﻻ ﺕ ﻭﺍﻷﺭﺿﲔ ،ﻭﻣﺎﻟ ﺍﻟﻠﹼﻪ ﺇِﻟﻪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ،ﻭﻗﻴﻮﻡ 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 ﺣﺒﻪ ،ﺃﻟﺬﻱ ﺇﺫﺍ ﺃﹸﻃﻴﻊ ﺷﻜﺮ ،ﻭﺇﺫﺍ ﻋﺼﻲ ﺗﺎﺏ ﻭﻏﻔﺮ ،ﻭﺇﺫﺍ ﺩﻋﻲ ﺃﹶﺟﺎﺏ ،ﻭﺇﺫﺍ ﻋﻮﻣﻞ ﺃﺛﺎﺏ. ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺷﻬﺪﺕ ﻟﻪ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﲨﻴ ﻊ ﳐﻠﻮﻗﺎﺗﻪ ،ﻭﺃﻗﺮﺕ ﻟﻪ ﺑﺎﻹِﳍﻴﺔ ﲨﻴﻊ ﻣﺼﻨﻮﻋﺎﺗﻪ ،ﻭﺷﻬﺪﺕ ﺑﺄﻧﻪ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟ ﻪ ﺇﻻ ﻫﻮ ﲟﺎ ﺃﻭﺩﻋﻬﺎ ﻣﻦ ﻋﺠﺎﺋﺐ ﺻﻨﻌﺘﻪ ،ﻭﺑﺪﺍﺋﻊ ﺁﻳﺎﺗﻪ ،ﻭﺳﺒﺤﺎﻥ ﺍﻟﻠﱠ ِﻪ ﻭﲝﻤﺪﻩ ،ﻋﺪﺩ ﺧﻠﻘﻪ ،ﻭ ِﺭﺿﻰ ﻧﻔﺴﻪ ،ﻭ ِﺯﻧ ﹶﺔ ﻋﺮﺷﻪ ،ﻭ ِﻣﺪﺍﺩ 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 ﺳﺒﺤﺖ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍ )(١ ﺽ ﻭﺳﻜﺎﺎ ،ﻭﺍﻟﺒﺤﺎ ﺭ ﻭﺣِﻴﺘﺎﺎ ،ﻭﺍﻟﻨﺠﻮ ﻡ ﻭﺍﳉﺒﺎﻝ ،ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺪﻭﺍﺏ ،ﻭﺍﻵﻛﺎ ﻡ ﻭﺍﻷﺭ ﺕ ﺍﻟﺴْﺒ ﻊ ﻭﺍﻷ ْﺭﺽ ﺴﺒ ﺢ ﹶﻟﻪ ﺍﻟﺴﻤﺎﻭﺍ ﻭﺍﻟﺮﻣﺎﻝ ،ﻭﻛﻞﱡ ﺭﻃﺐ ﻭﻳﺎﺑﺲ ،ﻭﻛﻞ ﺣﻲ ﻭﻣﻴﺖ ﴿ﺗ ﺤ ﻬ ْﻢ ِﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺴﺒِﻴ ـﻜِﻦ ﹼﻻ ﺗ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ ﺗ ْ ﺤ ْﻤ ﺪ ِﻩ ﻭﹶﻟ َ ﺴﺒ ﺢ ِﺑ ﻭﻣﻦ ﻓِﻴ ِﻬ ﻦ ﻭﺇِﻥ ﻣﻦ ﺷ ْﻲ ٍﺀ ِﺇ ﹼﻻ ﻳ ﺣﻠِﻴﻤﹰﺎ ﹶﻏﻔﹸﻮﺭﹰﺍ﴾ ]ﺍﻹﺳﺮﺍﺀ.[٤٤ : ﺽ ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇِﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻛﻠﻤ ﹲﺔ ﻗﺎﻣﺖ ﺎ ﺍﻷﺭ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻭ ﺧﻠِﻘﺖ ﻷﺟﻠﻬﺎ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺎ ﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺭﺳﹶﻠﻪ ،ﻭﺃﻧﺰﻝ ﺖ ﺍﻟﺪﻭﺍﻭﻳﻦ ،ﻭﻗﺎﻡ ﺳﻮﻕ ﺍﳉﻨﺔ ﺿ ﻌ ِ ﺖ ﺍﳌﻮﺍﺯﻳﻦ ،ﻭﻭ ِ ﺼﺒ ِ ﻛﺘﺒﻪ ،ﻭﺷﺮﻉ ﺷﺮﺍﺋﻌﻪ ،ﻭﻷﺟﻠﻬﺎ ﻧِ ﻭﺍﻟﻨﺎﺭ ،ﻭﺎ 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 ﹸﺃﺳﺴ ِ ﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﻋﻠﻴﻬﺎ ﻧﺼﺒ ِ 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 ﺃﺟﺒﺘﻢ ﺍﳌﺮﺳﻠﲔ؟ ﻼ. ﻓﺠﻮﺍﺏ ﺍﻷﻭﱃ ﺑﺘﺤﻘﻴﻖ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ( ﻣﻌﺮﻓ ﹰﺔ ﻭﺇﻗﺮﺍﺭﹰﺍ ﻭﻋﻤ ﹰ ﻭﺟﻮﺍﺏ ﺍﻟﺜﹼﺎﻧﻴﺔ ﺑﺘﺤﻘﻴﻖ )ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ( ﻣﻌﺮﻓ ﹰﺔ ﻭﺇﻗﺮﺍﺭﺍﹰ ،ﻭﺍﻧﻘﻴﺎﺩﹰﺍ ﻭﻃﺎﻋ ﹰﺔ. ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﻭﺃﻣﻴﻨﻪ ﻋﻠﻰ ﻭﺣﻴﻪ ،ﻭﺧِﲑﺗﻪ ﻣﻦ ﺧﻠﻘﻪ ،ﻭﺳﻔﲑﻩ 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 ﺍﻟﺴﺒﻞ ،ﻭﺍﻓﺘﺮﺽ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻃﺎﻋﺘﻪ ﻭﺗﻌﺰﻳﺮﻩ) (٢ﻭﺗﻮﻗﲑﻩ ﻭﳏﺒﺘﻪ ،ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻪ ،ﻭﺳ ﺪ ﺩﻭﻥ ﺟﻨﺘﻪ ﺍﻟﻄﺮﻕ ،ﻓﻠﻦ ﺗﻔﺘﺢ ﻷﺣﺪ ﺇﻻ ﻣﻦ ﻃﺮﻳﻘﻪ ،ﻓﺸﺮﺡ ﻟﻪ ﺻﺪﺭﻩ ،ﻭﺭﻓﻊ ﻟﻪ ِﺫﻛﹾﺮﻩ ،ﻭﻭﺿﻊ ﻋﻨﻪ ﻭِﺯﺭﻩ ،ﻭﺟﻌﻞ ﺍﻟ ﱢﺬﹶﻟ ﹶﺔ ﻭﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﳉﺮﺷﻲ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺃﻣﺮﻩ .ﻓﻔﻲ )ﺍﳌﺴﻨﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻨﻴﺐ ﺍ ﹸ ﲔ ﻳﺪِﻱ ﺍﻟﺴﺎﻋ ِﺔ ﺣﱴ ﻳْ ﻌﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﻭﺣﺪﻩ ﻒ ﺑ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ) :ﺑِ ﻌﹾﺜﺖ ﺑﺎﻟﺴﻴ ِ ﺼﻐﺎﺭ ﻋﻠﻰ ﻣ ْﻦ ﺧﺎﻟﻒ ﺖ ِﻇ ﹶﻞ ﺭﻣﺤﻲ ،ﻭﺟِ ﻌ ﹶﻞ ﺍﻟﺬﱢﹶﻟ ﹸﺔ ﻭﺍﻟ ﻚ ﻟﻪ ،ﻭﺟِ ﻌ ﹶﻞ ﺭِﺯﻗﻲ ﲢ ﻻ ﺷﺮﻳ ﺃﻣﺮﻱ ،ﻭﻣﻦ ﺗﺸﺒﻪ ِﺑﻘﹶﻮﻡٍ ،ﻓﻬﻮ ﻣﻨﻬﻢ() (٣ﻭﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﺬﱢﻟﺔ ﻣﻀﺮﻭﺑﺔ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻩ، ﺤ ﺰﻧﻮﺍ ﻭﹶﺃْﻧﺘﻢ ﺍﻷ ْﻋﹶﻠ ْﻮ ﹶﻥ ِﺇ ﹾﻥ ﻓﺎﻟ ِﻌﺰﺓ ﻷﻫﻞ ﻃﺎﻋﺘﻪ ﻭﻣﺘﺎﺑﻌﺘﻪ ،ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭ ﹶﻻ ﺗ ِﻬﻨﻮﺍ ﻭ ﹶﻻ ﺗ ْ ﲔ ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٣٩ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﻟﹼﻠ ِﻪ ﺍﹾﻟ ِﻌﺰ ﹸﺓ ﻭِﻟ ﺮﺳﻮِﻟ ِﻪ ﻭِﻟ ﹾﻠﻤْ ﺆ ِﻣِﻨ ﹸﻛْﻨﺘ ْﻢ ﻣ ْﺆ ِﻣِﻨ ﻼ ﺗ ِﻬﻨﻮﹾﺍ ﻭﺗ ْﺪﻋ ﻮﹾﺍ ِﺇﻟﹶﻰ ﲔ ﹶﻻ ﻳ ْﻌﹶﻠﻤﻮ ﹶﻥ﴾ ]ﺍﳌﻨﺎﻓﻘﻮﻥ .[٨ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﹶ ـ ِﻜ ﻦ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻘ ﻭﹶﻟ َ ﺴ ﹾﻠ ِﻢ ﻭﺃﹶﻧﺘ ﻢ ﺍﻷ ْﻋﹶﻠ ْﻮ ﹶﻥ ﻭﺍﻟﻠﹼ ﻪ ﻣ ﻌﻜﹸ ْﻢ﴾ ]ﳏﻤﺪ.[٣٥ : ﺍﻟ ﲔ﴾ ]ﺍﻷﻧﻔﺎﻝ[٦٤ : ﻚ ِﻣ ﻦ ﺍﹾﻟﻤْ ﺆ ِﻣِﻨ ﷲ ﻭ ﻣ ِﻦ ﺍﺗﺒ ﻌ ﻚﺍُ ﺴﺒ ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨِﺒ ﻲ ﺣ ْ ﺃﻱ :ﺍﻟﱠﻠ ﻪ ﻭﺣﺪﻩ ﻛﺎﻓﻴﻚ ،ﻭﻛﺎﰲ ﺃﺗﺒﺎﻋِﻚ ،ﻓﻼ ﲢﺘﺎﺟﻮﻥ ﻣﻌﻪ ﺇﱃ ﺃﺣﺪ. ) (٢ﻭﺗﻌﺰﻳﺮﻩ ،ﺃﻱ :ﻭﻧﺼﺮﻩ ﻭﺇﻋﺎﻧﺘﻪ .ﻭﺍﻟﺘﻌﺰﻳﺮ ﺃﻳﻀﺎ :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 ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ ﻟـ ) ﻣ ْﻦ( ﻋﻠﻰ ﺍﻟﻜﺎﻑ ﺍﺮﻭﺭﺓ، ﻭﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﺮﻭﺭ ﺑﺪﻭﻥ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳌﺨﺘﺎﺭ ،ﻭﺷﻮﺍﻫﺪﻩ ﻛﺜﲑﺓ ،ﻭﺷﺒﻪ ﺍﳌﻨﻊ ﻣﻨﻪ ﻭﺍﻫِﻴﺔ. ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﺍ ﻭ )ﻣﻊ( ﻭﺗﻜﻮﻥ )ﻣﻦ( 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 ﺍﻟﺸﺎﻋﺮ: ﻚ ﻭﺍﻟﻀﺤﺎ ﻙ ﺳ ﻴﻒ ﻣ ﻬﻨﺪ ﺴﺒ ﺤ ﹶﻓ ﺖ ﺍﻟ ﻌﺼﺎ ﺸ ﱠﻘ ِ ﺖ ﺍ ﹶﳍ ﻴﺠﺎ ُﺀ ﻭﺍﻧ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ ِ ﻭﻫﺬﺍ ﺃﺻ ﺢ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ. ﻭﻓﻴﻬﺎ ﺗﻘﺪﻳﺮ ﺛﺎﻟﺚ :ﺃﻥ ﺗﻜﻮﻥ ) ﻣ ْﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ،ﺃﻱ :ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻓﺤﺴﺒﻬﻢ 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 :ﺣﺴﺒﻚ ﺍﻟﻠﹼﻪ ﻭﺃﺗﺒﺎﻋﻚ ،ﻭﻫﺬﺍ ﻭﺇﻥ ﻗﺎﻟﻪ ﺑﻌ ﺍﻟﻨﺎﺱ ،ﻓﻬﻮ ﺧﻄﺄ ﳏﺾ ،ﻻ ﳚﻮﺯ ﲪ ﹸﻞ ﺍﻵﻳﺔ ﻋﻠﻴﻪ ،ﻓﺈﻥ )ﺍﳊﺴﺐ( ﻭ )ﺍﻟﻜﻔﺎﻳﺔ( ﻟﻠﹼﻪ ﺨ ﺪﻋﻮ ﻙ ﹶﻓِﺈ ﹼﻥ ﻭﺣﺪﻩ ،ﻛﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﺒﺎﺩﺓ ،ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺇِﻥ ﻳﺮِﻳ ﺪ ﻭﹾﺍ ﺃﹶﻥ ﻳ ْ ﲔ﴾ ]ﺍﻷﻧﻔﺎﻝ .[٦٢ :ﻓﻔﺮﻕ ﺑﲔ ﺍﳊﺴﺐ ﺼ ِﺮ ِﻩ ﻭﺑِﺎﹾﻟﻤْ ﺆ ِﻣِﻨ ﻱ ﹶﺃﻳ ﺪ ﻙ ِﺑﻨ ْ ﻚ ﺍﻟﻠﹼ ﻪ ﻫ ﻮ ﺍﹼﻟ ِﺬ ﺴﺒ ﺣ ْ ﺐ ﻟﻪ ﻭﺣﺪﻩ ،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 ﺴﺒﻨﺎ ﺍﻟﻠﹼ ﻪ ﻭِﻧ ْﻌ ﻢ ﺸ ْﻮ ﻫ ْﻢ ﹶﻓﺰﺍ ﺩ ﻫ ْﻢ ِﺇﳝﺎﻧﹰﺎ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﺣ ْ ﺱ ﹶﻗ ْﺪ ﺟ ﻤﻌﻮﹾﺍ ﹶﻟ ﹸﻜ ْﻢ ﻓﹶﺎ ْﺧ ﺱ ِﺇ ﹼﻥ ﺍﻟﻨﺎ ﹶﻟﻬﻢ ﺍﻟﻨﺎ ﺍﹾﻟ ﻮﻛِﻴ ﹸﻞ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٧٣ :ﻭﱂ ﻳﻘﻮﻟﻮﺍ :ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻗﻮﻟﹶﻬﻢ، ﻭﻣﺪﺡ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﳍﻢ ﺑﺬﻟﻚ ،ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﻟﺮﺳﻮﻟﻪ :ﺍﻟﻠﹼﻪ ﻭﺃﺗﺒﺎﻋﻚ ﺣﺴﺒﻚ ،ﻭﺃﺗﺒﺎﻋﻪ ﻗﺪ ﺃﻓﺮﺩﻭﺍ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺑﺎﳊﺴﺐ ،ﻭﱂ ﻳﺸﺮﻛﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺳﻮﻟﻪ ﻓﻴﻪ ،ﻓﻜﻴﻒ ﻳﺸﺮﻙ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﰲ ﺣﺴﺐ ﺭﺳﻮﻟﻪ؟! ﻫﺬﺍ ﻣِﻦ ﺃﳏﻞ ﺍﶈﺎﻝ ﻭﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻞ ،ﻭﻧﻈ ﲑ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ: ﻀِﻠ ِﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﺴﺒﻨﺎ ﺍﻟﻠﹼ ﻪ ﺳﻴ ْﺆﺗِﻴﻨﺎ ﺍﻟﻠﹼ ﻪ ﻣِﻦ ﹶﻓ ْ ﺿ ْﻮﹾﺍ ﻣﺎ ﺁﺗﺎ ﻫ ﻢ ﺍﻟﻠﹼ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﺣ ْ ﴿ ﻭﹶﻟ ْﻮ ﹶﺃﻧ ﻬ ْﻢ ﺭ ِﺇﻧﺎ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺭﺍ ِﻏﺒﻮ ﹶﻥ﴾ ]ﺍﻟﺘﻮﺑﺔ .[٥٩ :ﻓﺘﺄﻣﻞ ﻛﻴﻒ ﺟﻌﻞ ﺍﻹِﻳﺘﺎﺀ ﻟﻠﹼﻪ ﻭﻟﺮﺳﻮﻟﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺨﺬﹸﻭ ﻩ ﻭﻣﺎ ﻧﻬﺎ ﹸﻛ ْﻢ ﻋْﻨﻪ ﻓﹶﺎﻧﺘﻬﻮﹾﺍ﴾ ]ﺍﳊﺸﺮ .[٧ :ﻭﺟﻌﻞ ﺗﻌﺎﱃ ﴿ :ﻭﻣﺂ ﺁﺗﺎ ﹸﻛ ﻢ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﹶﻓ ﺺ ﺣﻘﱢﻪ ،ﻛﻤﺎ ﺐ ﻟﻪ ﻭﺣﺪﻩ ،ﻓﻠﻢ ﻳﻘﻞ :ﻭﻗﺎﻟﻮﺍ :ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﹸﻪ ،ﺑﻞ ﺟﻌﻠﻪ ﺧﺎﻟ ﺍﳊﺴ ﻗﺎﻝ ﺗﻌﺎﱃِ﴿ :ﺇﻧﺎ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺭﺍ ِﻏﺒﻮ ﹶﻥ﴾ ]ﺍﻟﺘﻮﺑﺔ .[٥٩ :ﻭﱂ ﻳﻘﻞ :ﻭﺇﱃ ﺭﺳﻮﻟﻪ ،ﺑﻞ ﺟﻌﻞ
٦ ﻓﹶﺎﺭﻏﹶﺐ﴾
ﻚ ﺐ * ﻭﺇِﱃ ﺭﺑ ﺼ ْ ﺖ ﻓﹶﺎْﻧ ﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ،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 ﻭﺣﺪﻩ ،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 ﻋﺒﺪﻩ ،ﻓﻜﻴﻒ ﳚﻌﻞ ﺃﺗﺒﺎﻋﻪ ﻣﻊ ﺍﻟﻠﹼﻪ ﰲ ﻫﺬﻩ ﺍﻟﻜﻔﺎﻳﺔ؟! ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﻭﺣﺪﻩ ﻛﺎ ٍ ﻭﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻔﺎﺳﺪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ ﻫﺎﻫﻨﺎ. ﻭﺍﳌﻘﺼﻮ ﺩ ﺃﻥ ﲝﺴﺐ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ﺗﻜﻮ ﹸﻥ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻨﺼﺮﺓ ،ﻛﻤﺎ ﺃﻥ ﲝﺴﺐ ﻣﺘﺎﺑﻌﺘﻪ ﺗﻜﻮ ﹸﻥ ﺍﳍﺪﺍﻳ ﹸﺔ ﻭﺍﻟﻔﻼﺡ ﻭﺍﻟﻨﺠﺎﺓ ،ﻓﺎﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﱠﻖ ﺳﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ﺡ ﻭﺍﻟﻌﺰﺓ، ﲟﺘﺎﺑﻌﺘﻪ ،ﻭﺟﻌﻞ ﺷﻘﺎﻭﺓ 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 ﻭﺍﻟﺼﻐﺎﺭ ،ﻭﺍﳋﻮ )(٤ ﲔ( ﺱ ﹶﺃ ْﺟ ﻤ ِﻌ ﺐ ِﺇﹶﻟْﻴ ِﻪ ﻣِﻦ ﻭﻟﹶﺪﻩ ﻭﻭﺍِﻟﺪِﻩ ﻭﺍﻟﻨﺎ ِ )ﻻ ﻳﺆ ِﻣﻦ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺣﺘﻰ ﻳﻜﹸﻮ ﹶﻥ ﻫﻮ ﹶﺃ ﺣ ﻭﺃﻗﺴﻢ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻥ ﻻ ﻳﺆﻣ ﻦ ﻣﻦ ﻻ ﻳﺤﻜﱢﻤﻪ ﰲ ﻛﻞ ﻣﺎ ﺗﻨﺎﺯﻉ ﻓﻴﻪ ﻫﻮ ﻭﻏﲑﻩ ،ﰒ ﺠﺪ ﰲ ﻧﻔﺴﻪ ﺣﺮﺟﹰﺎ ﳑﺎ ﺣﻜﻢ ﺑﻪ ﰒ ﻳﺴﻠﻢ ﻟﻪ ﺗﺴﻠﻴﻤﺎﹰ ،ﻭﻳﻨﻘﺎﺩ ﻟﻪ ﻳﺮﺿﻰ ﲝﻜﻤﻪ ،ﻭﻻ ﻳ ِ ﺍﻧﻘﻴﺎﺩﹰﺍ) (٥ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻟﻤْ ﺆ ِﻣ ٍﻦ ﻭ ﹶﻻ ﻣْ ﺆ ِﻣﻨ ٍﺔ ِﺇﺫﹶﺍ ﹶﻗﻀﻰ ﺍﻟﻠﹼ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃﻣْﺮﹰﺍ ﺃﹶﻥ ﻳﻜﹸﻮ ﹶﻥ ﻼ ﹰﻻ ﻣﺒِﻴﻨﹰﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ: ﺿﹶ ﺿ ﹼﻞ ﺺ ﺍﻟﹼﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟﻪ ﹶﻓ ﹶﻘ ْﺪ ﺨﻴ ﺮ ﹸﺓ ِﻣ ْﻦ ﹶﺃ ْﻣ ِﺮ ِﻫ ْﻢ ﻭﻣﻦ ﻳ ْﻌ ِ ﹶﻟﻬﻢ ﺍﹾﻟ ِ .[٣٦ﻓﻘﻄﻊ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺘﺨﻴﲑ ﺑﻌﺪ ﺃﻣﺮﻩ ﻭﺃﻣﺮ ﺭﺳﻮﻟﻪ ،ﻓﻠﻴﺲ ﳌﺆﻣﻦ ﺃﻥ ﳜﺘﺎﺭ ﺷﻴﺌﹰﺎ ﳋﻴ ﺮﺓﹸ ﰲ ﻗﻮﻝ ﻏﲑﻩ ﺇﺫﺍ ﺧﻔﻲ ﺃﻣﺮﻩ ،ﻭﻛﺎﻥ ﺑﻌﺪ ﺃﻣﺮﻩ ج ،ﺑﻞ ﺇﺫﺍ ﺃﻣﺮ ،ﻓﺄﻣﺮﻩ 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 ﻏﺎﻳﺘﻪ ﺃﻧﻪ ﻳﺴﻮﻍ ﻟﻪ ﺍﺗﺒﺎﻋﻪ ،ﻭﻟﻮ ﺗ ﺮ ﻙ ﺍﻷﺧﺬ ﺑﻘﻮﻝ ﻏﲑﻩ ،ﱂ ﻳﻜﻦ ﻋﺎﺻﻴﹰﺎ ﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ .ﻓﺄﻳﻦ ﻫﺬﺍ ﳑﻦ ﳚﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﺍﺗﺒﺎﻋﻪ ،ﻭﳛﺮﻡ ﻋﻠﻴﻬﻢ ﳐﺎﻟﻔﺘﻪ ،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 ﺣﺮﺟﺎ ﳑﺎ ﻗﻀﻴﺖ ﻭﻳﺴﻠﻤﻮﺍ ﺗﺴﻠﻴﻤﺎ﴾.
٧ ﺣﻜﻢ ﻷﺣﺪ ﻣﻌﻪ ،ﻭﻻ ﻗﻮ ﹶﻝ ﻷﺣﺪ ﻣﻌﻪ ،ﻛﻤﺎ ﻻ ﺗﺸﺮﻳﻊ ﻷﺣﺪ ﻣﻌﻪ ،ﻭﻛﻞﱡ ﻣﻦ ﺳﻮﺍﻩ ،ﻓﺈﳕﺎ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ﻋﻠﻰ ﻗﻮﻟﻪ ﺇﺫﺍ ﺃﻣﺮ ﲟﺎ ﺃﻣﺮ ﺑﻪ ،ﻭﻰ 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 ﺍﺗﺒﺎﻋﻬﺎ ،ﻭﻻ ﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﺎ ﺣﱴ ﺗﻌﺮﺽ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝﹸ ،ﻓﺈﻥ ﺖ ﺣﻴﻨﺌﺬٍ ،ﻭﺇﻥ ﺧﺎﻟﻔﺘﻪ ،ﻭﺟﺐ ﺭﺩﻫﺎ ﻭﺍﻃﱢﺮﺍﺣﻬﺎ، 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 ﺨﺘﺎ ﺭ﴾ ]ﺍﻟﻘﺼﺺ .[٦٨ :ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺑﺎﻻﺧﺘﻴﺎﺭ ﺨﻠﹸﻖ ﻣﺎ ﻳﺸﺎ ُﺀ ﻭﻳ ْ ﻚ ﻳ ْ ﺗﻌﺎﱃ ﴿ :ﻭ ﺭﺑ ﺍﻹِﺭﺍﺩﺓ ﺍﻟﱵ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺍﳌﺘﻜﻠﻤﻮﻥ ﺑﺄﻧﻪ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺨﺘﺎﺭ -ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ -ﻛﺬﻟﻚ ،ﻭﻟﻜﻦ ﺨﻠﹸﻖ ﻣﺎ ﻳﺸﺎ ُﺀ﴾، ﻟﻴﺲ ﺍﳌﺮﺍ ﺩ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻫﺎﻫﻨﺎ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻭﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ﴿ :ﻳ ْ ﻓﺈﻧﻪ ﻻ ﳜﻠﹸﻖ ﺇﻻ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻳﺸﺎ ُ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 ﴿ :ﻭﻳﺨْﺘﺎﺭ﴾ ﻭﻳﻜﻮﻥ ﴿ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬﻢ ﳋﻴ 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 ﻣﺤﺎ ﱢﻝ ﺭﺿﺎﻩ ،ﻭﻣﺎ ﻳﺼﻠﹸﺢ ﻟﻼﺧﺘﻴﺎﺭ ﳑﺎ ﻻ ﻳﺼﻠﺢ ﻟﻪ ،ﻭﻏﲑﻩ ﻻ ﻳﺸﺎﺭﻛﻪ ﰲ ﺫﻟﻚ ﺑﻮﺟﻪ. ﻭﺫﻫﺐ ﺑﻌﺾ ﻣﻦ ﻻ ﲢﻘﻴﻖ ﻋﻨﺪﻩ ،ﻭﻻ ﲢﺼﻴﻞ ﺇﱃ ﺃﻥ )ﻣﺎ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﳋﻴ ﺮﺓﹸ﴾ ﻣﻮﺻﻮﻟﺔ ،ﻭﻫﻲ ﻣﻔﻌﻮﻝ )ﻭﳜﺘﺎﺭ( ﺃﻱ :ﻭﳜﺘﺎﺭ ﺍﻟﺬﻱ ﳍﻢ ﺍﳋﲑﺓ ،ﻭﻫﺬﺍ ﻛﹶﺎ ﹶﻥ ﹸﳍ ﻢ ﺍ ِ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ. ﺃﺣﺪﻫﺎ :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 ﺗﺼﺤﻴﺤﻪ 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 ﻳﻔﺴﺪ 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 ﺮﺑﻮ ﹶﻥ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ،[٣٣ : ﺸ ﺮﺏِ ﻣﻤﺎ ﺗ ْ ﳓ ﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳ ﹾﺄﻛﹸﻞﹸ ِﻣﻤﺎ ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ِﻣْﻨﻪ ﻭﻳ ْ 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 ﺍﻟﺒﺘﺔ ،ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻭﺟﻪ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ. ﺍﻟﺜﹼﺎﻟﺚ :ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺤﻜﻲ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﺍﻗﺘﺮﺍﺣﻬﻢ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ،ﻭﺇﺭﺍﺩﻢ ﺃﻥ ﺗﻜﻮﻥ ﺍﳋﲑ ﹸﺓ ﳍﻢ ،ﰒ ﻳﻨﻔﻲ ﻫﺬﺍ ﺳﺒﺤﺎﻧﻪ ﻋﻨﻬﻢ ،ﻭﻳﺒﲔ ﺗﻔ ﺮﺩﻩ ﻫﻮ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻛﻤﺎ ﻗﺎﻝ ﺴﻤﻮ ﹶﻥ ﺗﻌﺎﱃ ﴿ :ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻟ ْﻮ ﹶﻻ ﻧ ﺰ ﹶﻝ ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ ﻋﹶﻠ ﻰ ﺭﺟٍ ﻞ ﻣ ﻦ ﺍﹾﻟ ﹶﻘ ْﺮﻳﺘْﻴ ِﻦ ﻋﻈِﻴ ٍﻢ * ﹶﺃ ﻫ ْﻢ ﻳ ﹾﻘ ِ ﺾ ﻕ ﺑ ْﻌ ٍ ﻀ ﻬ ْﻢ ﹶﻓ ْﻮ ﺤﻴﺎ ِﺓ ﺍﻟ ﺪْﻧﻴﺎ ﻭ ﺭﹶﻓ ْﻌﻨﺎ ﺑ ْﻌ ﺸﺘﻬْ ﻢ ﻓِﻲ ﺍﹾﻟ ﺴ ْﻤﻨﺎ ﺑْﻴﻨ ﻬ ْﻢ ﻣﻌِﻴ ﺤﻦ ﹶﻗ ﻚ ﻧ ْ ﺭ ْﺣ ﻤ ﹶﺔ ﺭﺑ ﺠ ﻤﻌﻮ ﹶﻥ﴾ ]ﺍﻟﺰﺧﺮﻑ: ﻚ ﺧْﻴ ﺮ ﻣﻤﺎ ﻳ ْ ﺨ ِﺮﻳﹰﺎ ﻭ ﺭ ْﺣ ﻤﺔﹸ ﺭﺑ ﻀﻬﻢ ﺑﻌْﻀﹰﺎ ﺳْ ﺨ ﹶﺬ ﺑ ْﻌ ﺕ ﹼﻟﻴﺘ ِ ﺩ ﺭﺟﺎ ٍ ،[٣٢-٣١ﻓﺄﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺳﺒﺤﺎﻧﻪ ﲣﻴﺮﻫﻢ ﻋﻠﻴﻪ ،ﻭﺃﺧﱪ ﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﺇﻟﻴﻬﻢ ،ﺑﻞ ﺇﱃ ﺴ ﻢ ﺑﻴﻨﻬﻢ ﻣﻌﺎﻳﺸﻬﻢ ﺍﳌﺘﻀﻤﻨ ﹶﺔ ﻷﺭﺯﺍﻗﻬﻢ ﻭﻣ ﺪ ِﺩ ﺁﺟﺎﳍﻢ ،ﻭﻛﺬﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺴِﻢ 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 ﺑﻴﻦ ﻓﻴﻬﺎ ﺍﻧﻔﺮﺍﺩﻩ ﺑﺎﳋﻠﻖ ﻭﺍﻻﺧﺘﻴﺎﺭ ،ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠ ﻢ ﲟﻮﺍﻗﻊ ﺍﺧﺘﻴﺎﺭﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﺇﺫﹶﺍ ﺟﺎ َﺀْﺗ ﻬ ْﻢ ﺁﻳ ﹲﺔ ﹶﻗﺎﻟﹸﻮﹾﺍ ﺐ ﺠ ﻌﻞﹸ ِﺭﺳﺎﹶﻟﺘﻪ ﺳﻴﺼِﻴ ﻟﹶﻦ ﻧ ْﺆ ِﻣ ﻦ ﺣﺘ ﻰ ﻧْ ﺆﺗ ﻰ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﺃﹸﻭِﺗ ﻲ ﺭ ﺳ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ﺍﻟﻠﹼ ﻪ ﹶﺃ ْﻋﹶﻠﻢ ﺣْﻴﺚﹸ ﻳ ْ ﺏ ﺷﺪِﻳ ﺪ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ْﻤ ﹸﻜﺮﻭ ﹶﻥ﴾ ]ﺍﻷﻧﻌﺎﻡ،[١٢٤ : ﺻﻐﺎ ﺭ ﻋِﻨ ﺪ ﺍﻟﹼﻠ ِﻪ ﻭ ﻋﺬﹶﺍ ﺍﹼﻟﺬِﻳ ﻦ ﹶﺃ ْﺟ ﺮﻣﻮﹾﺍ ﺃﻱ :ﺍﻟﻠﹼﻪ ﺃﻋﻠ ﻢ ﺑﺎﶈﻞ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻻﺻﻄﻔﺎﺋﻪ ﻭﻛﺮﺍﻣﺘﻪ ﻭﲣﺼﻴﺼﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ ﺩﻭﻥ ﻏﲑﻩ. ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻧﺰﻩ ﻧﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻤﺎ ﺍﻗﺘﻀﺎﻩ ِﺷ ْﺮﻛﹸﻬﻢ ﻣِﻦ ﺍﻗﺘﺮﺍﺣﻬﻢ ﻭﺍﺧﺘﻴﺎﺭﻫﻢ ﻓﻘﺎﻝ: ﻥ﴾ ﺸ ِﺮﻛﹸﻮ ﹶ ﺨﻴ ﺮﺓﹸ ﺳْﺒﺤﺎ ﹶﻥ ﺍﻟﹼﻠ ِﻪ ﻭﺗﻌﺎﹶﻟ ﻰ ﻋﻤﺎ ﻳ ْ ﺨﺘﺎ ﺭ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬﻢ ﺍﹾﻟ ِ ﺨﻠﹸﻖ ﻣﺎ ﻳﺸﺎ ُﺀ ﻭﻳ ْ ﻚ ﻳ ْ ﴿ ﻭ ﺭﺑ ]ﺍﻟﻘﺼﺺ ،[٦٨ :ﻭﱂ ﻳﻜﻦ ﺷِﺮﻛﻬﻢ ﻣﻘﺘﻀﻴﹰﺎ ﻹِﺛﺒﺎﺕ ﺧﺎﻟ ٍﻖ ﺳﻮﺍﻩ ﺣﱴ ﻧﺰﻩ ﻧﻔﺴﻪ ﻋﻨﻪ، ﻓﺘﺄﻣﻠﻪ ،ﻓﺈﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﻠﻄﻒ. ﺏ ﻣﹶﺜ ﹲﻞ ﻓﹶﺎ ْﺳﺘ ِﻤﻌﻮﹾﺍ ﹶﻟﻪِ ﺇ ﹼﻥ ﺱ ﺿِ ﺮ ﺍﳋﺎﻣﺲ :ﺃﻥ ﻫﺬﺍ ﻧﻈ ﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨﺎ
٩ ﺏ ﺷﻴْﺌﹰﺎ ﹼﻻ ﺴﻠﹸْﺒﻬﻢ ﺍﻟ ﹼﺬﺑﺎ ﺨﹸﻠﻘﹸﻮﹾﺍ ﺫﹸﺑﺎﺑﹰﺎ ﻭﹶﻟ ِﻮ ﺍ ْﺟﺘ ﻤﻌﻮﹾﺍ ﹶﻟﻪ ﻭﺇِﻥ ﻳ ْ ﺍﹼﻟﺬِﻳ ﻦ ﺗ ْﺪﻋﻮ ﹶﻥ ﻣِﻦ ﺩﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﻟﹶﻦ ﻳ ْ ﻱ ﺏ * ﻣﺎ ﹶﻗ ﺪﺭﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﺣ ﻖ ﹶﻗ ْﺪ ِﺭ ِﻩ ِﺇ ﹼﻥ ﺍﻟﹼﻠ ﻪ ﹶﻟ ﹶﻘ ِﻮ ﻒ ﺍﻟﻄﹼﺎِﻟﺐ ﻭﺍﹾﻟ ﻤ ﹾﻄﻠﹸﻮ ﺿﻌ ﺴﺘﻨ ِﻘﺬﹸﻭﻩِ ﻣْﻨﻪ ﻳ ْ ﺼ ﲑ * ﻳ ْﻌﹶﻠﻢ ﺱ ِﺇ ﹼﻥ ﺍﻟﹼﻠ ﻪ ﺳﻤِﻴ ﻊ ﺑ ِ ﻼ ﻭ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﻼِﺋ ﹶﻜ ِﺔ ﺭﺳ ﹰ ﺼ ﹶﻄﻔِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹶ ﻋﺰِﻳ ﺰ﴾ ﰒ ﻗﺎﻝ﴿ :ﺍﻟﻠﹼ ﻪ ﻳ ْ ﻣﺎ ﺑْﻴ ﻦ ﹶﺃْﻳﺪِﻳ ِﻬ ْﻢ ﻭﻣﺎ ﺧ ﹾﻠ ﹶﻔ ﻬ ْﻢ ﻭِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺗْ ﺮ ﺟﻊ ﺍ ُﻷﻣﻮ ﺭ﴾ ]ﺍﳊِﺞ .[٧٦ - ٧٣ :ﻭﻫﺬﺍ ﻧﻈﲑ ﺻﺪﻭ ﺭ ﻫ ْﻢ ﻭﻣﺎ ﻳ ْﻌِﻠﻨﻮ ﹶﻥ﴾ ]ﺍﻟﻘﺼﺺ [٦٩ :ﻭﻧﻈ ﲑ ﻗﻮﻟﻪ ﰲ: ﻚ ﻳ ْﻌﹶﻠﻢ ﻣﺎ ﺗ ِﻜﻦ ﻗﻮِﻟ ِﻪ ﰲ ﴿ :ﻭ ﺭﺑ ﺠ ﻌﻞﹸ ِﺭﺳﺎﹶﻟﺘﻪ] ﴾ﺍﻷﻧﻌﺎﻡ [١٢٤ :ﻓﺄﺧﱪ ﰲ ﺫﻟﻚ ﻛﻠﱢﻪ ﻋﻦ ﻋﻠﻤﻪ ﷲ ﺃﹶﻋﹶﻠﻢ ﺣْﻴﺚﹸ ﻳ ْ ﴿ﺍ ُ ﺍﳌﺘﻀﻤ ِﻦ ﻟﺘﺨﺼﻴﺼﻪ ﻣﺤﺎ ﱠﻝ ﺍﺧﺘﻴﺎﺭﻩ ﲟﺎ ﺧﺼﺼﻬﺎ ﺑﻪ ،ﻟِﻌﻠﻤﻪ ﺑﺄﺎ ﺗﺼﻠﹸﺢ ﻟﻪ ﺩﻭﻥ ﻏﲑﻫﺎ، ﺠ ْﺪﻩ ﻣﺘﻀﻤﻨﹰﺎ ﳍﺬﺍ ﺍﳌﻌﲎ ،ﺯﺍﺋﺪﹰﺍ ﻋﻠﻴﻪ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻓﺘﺪﺑﺮ ﺍﻟﺴﻴﺎﻕ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗ ِ ﺐ ﻗﻮﻟﻪ ﴿ :ﻭﻳﻮ ﻡ ﻳﻨﺎﺩِﻳﻬِﻢ ﹶﻓﻴﻘﹸﻮﻝ ﻣﺎﺫﹶﺍ ﹶﺃﺟﺒﺘ ﻢ ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺬﻛﻮﺭ ﹲﺓ ﻋﻘﻴ ﺏ ﻭﺁ ﻣ ﻦ ﻭ ﻋ ِﻤ ﹶﻞ ﺖ ﻋﻠﹶﻴﻬِﻢ ﺍ َﻷْﻧﺒﺎ ُﺀ ﻳ ْﻮ ﻣِﺌ ٍﺬ ﻓﹶﻬ ْﻢ ﹶﻻ ﻳﺘﺴﺎﺀَﻟﻮ ﹶﻥ * ﻓﹶﺄﻣﺎ ﻣ ْﻦ ﺗﺎ ﲔ * ﹶﻓ ﻌ ِﻤﻴ ْ ﺍﳌﹸﺮ ﺳِﻠ ﻚ ﻳﺨﹸﻠ ﻖ ﻣﺎ ﻳﺸﺎ ُﺀ ﻭﳜﺘﺎﺭ] ﴾ﺍﻟﻘﺼﺺ-٦٥ : ﲔ * ﻭ ﺭﺑ ﺤ ﺻﺎﻟِﺤﹰﺎ ﹶﻓ ﻌﺴﻰ ﺃﹶﻥ ﻳﻜﻮ ﹶﻥ ِﻣ ﻦ ﺍﳌﻔِﻠ ِ [٦٨ﻓﻜﻤﺎ ﺧﻠﻘﻬﻢ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ،ﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﻣﻦ ﺗﺎﺏ ،ﻭﺁﻣﻦ ،ﻭﻋﻤﻞ ﺻﺎﳊﺎﹰ ،ﻓﻜﺎﻧﻮﺍ ﺻﻔﻮﺗﻪ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻭﺧﲑﺗﻪ 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 ﻋﻤﺎ 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 ،ﻭﻳﺪﺑﺮ ﻛﺘﺪﺑﲑﻩ ،ﻓﻬﺬﺍ ﺍﻻﺧﺘﻴﺎ ﺭ ﻭﺍﻟﺘﺪﺑﲑ، ﻭﺍﻟﺘﺨﺼﻴﺺ ﺍﳌﺸﻬﻮﺩ ﺃﺛﺮﻩ 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 ﺍﻟﻌﻠﻴﺎ ﻣﻨﻬﺎ ،ﻓﺠﻌﻠﻬﺎ ﻣﺴﺘﻘﺮ ﺍﳌﻘﺮﺑﲔ ﻣِﻦ ﻓﺨﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻤﺎﻭﺍ ِ ﻣﻼﺋﻜﺘﻪ ،ﻭﺍﺧﺘﺼﻬﺎ ﺑﺎﻟﻘﺮﺏ ﻣِﻦ ﻛﺮﺳﻴﻪ ﻭﻣِﻦ ﻋﺮﺷﻪ ،ﻭﺃﺳﻜﻨﻬﺎ ﻣﻦ ﺷﺎ َﺀ ﻣِﻦ ﺧﻠﻘﻪ ،ﻓﻠﻬﺎ ﻣﺰﻳ ﹲﺔ ﻭﻓﻀ ﹲﻞ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﻗﺮﺑﻬﺎ 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 ﺟﻨ ﹶﺔ ﺍﻟﻔﺮﺩﻭﺱ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳉﻨﺎﻥ ،ﻭﲣﺼﻴﺼﻬﺎ ﺑﺄﻥ ﺟﻌﻞ ﻋﺮﺷﻪ ﺳﻘﻔﹶﻬﺎ) ،(٦ﻭﰲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ) :ﺇﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻏﺮﺳﻬﺎ ﺑﻴﺪﻩ ،ﻭﺍﺧﺘﺎﺭﻫﺎ ﻟِﺨﲑﺗﻪ ﻣِﻦ ﺧﻠﻘﻪ( .ﻭﻣِﻦ ﻫﺬﺍ ﺍﺧﺘﻴﺎﺭﻩ 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 ِﻋﺒﺎ ِﺩ ﻙ ﺖ ﺗ ْ ﺸﻬﺎ ﺩﺓِ ،ﹶﺃْﻧ ﺐ ﻭﺍﻟ ﻭﺇ ْﺳﺮﺍﻓِﻴﻞﹶ،ﻓﹶﺎ ِﻃ ﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽِ ،ﻋﺎِﻟ ﻢ ﺍﻟ ﻐْﻴ ِ ﻚ ﺗ ْﻬﺪِﻱ ﻣ ْﻦ ﺗﺸﺎ ُﺀ ﳊ ﻖ ِﺑِﺈ ﹾﺫِﻧﻚِ ،ﺇﻧ ﻒ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺍ ﹶ ﺨﺘِﻠﻔﹸﻮﻥﹶ ،ﺍ ْﻫ ِﺪﻧِﻲ ِﻟﻤﺎ ﺍ ْﺧﺘِﻠ ﻓِﻴﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻓِﻴ ِﻪ ﻳ ْ ﺴﺘﻘِﻴ ٍﻢ().(٧ ﻁ ﻣ ْ ﺻﺮﺍ ٍ ﺇﻟﹶﻰ ِ ﻓﺬﻛﺮ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﻟﻜﻤﺎﻝ ﺍﺧﺘﺼﺎﺻﻬﻢ ،ﻭﺍﺻﻄﻔﺎﺋﻬﻢ ،ﻭﻗﺮﻢ ﻣﻦ ﺐ ﺍﻟﻠﹼﻪ ،ﻭﻛﻢ ﻣِﻦ ﻣﻠﹶﻚ ﻏﲑﻫِﻢ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻓﻠﻢ ﻳﺴﻢ 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 ﺍﻟﺼﻮﺭ ﺍﻟﺬﻱ ﺇﺫﺍ ﻧﻔﺦ ﻓﻴﻪ ،ﺃﺣﻴﺖ ﻧﻔﺨﺘﻪ ﺑﺈﺫﻥ ﺍﻟﻠﹼﻪ ﺍﻷﻣﻮﺍﺕ ،ﻭﺃﺧﺮﺟﺘﻬﻢ ﻣِﻦ ﻗﺒﻮﺭﻫﻢ. ﻭﻛﺬﻟﻚ ﺍﺧﺘﻴﺎﺭﻩ 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() ،(٨ﻭﺍﺧﺘﻴﺎﺭﻩ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻨﻬﻢ ،ﻭﻫﻢ ﲬﺴﺔ ﺍﳌﺬﻛﻮﺭﻭﻥ ﰲ ﺳﻮﺭﺓ )ﺍﻷﺣﺰﺍﺏ( ﻭ )ﺍﻟﺸﻮﺭﻯ( ﰲ ﻗﻮﻟﻪ ﺡ ﻭِﺇْﺑﺮﺍﻫِﻴ ﻢ ﻭﻣﻮ ﺳ ﻰ ﻭﻋِﻴﺴﻰ ﺍْﺑ ِﻦ ﻚ ﻭﻣِﻦ ﻧﻮ ٍ ﺗﻌﺎﱃ ﴿ :ﻭِﺇ ﹾﺫ ﹶﺃ ﺧ ﹾﺬﻧﺎ ِﻣ ﻦ ﺍﻟﻨِﺒﻴْﻴ ﻦ ﻣِﻴﺜﹶﺎﹶﻗ ﻬ ْﻢ ﻭ ِﻣْﻨ ﻉ ﹶﻟﻜﹸﻢ ﻣ ﻦ ﺍﻟﺪﻳ ِﻦ ﻣ ْﺮﻳ ﻢ ﻭﹶﺃ ﺧ ﹾﺬﻧﺎ ِﻣْﻨ ﻬ ْﻢ ﻣﻴﺜﹶﺎﻗﹰﺎ ﹶﻏﻠِﻴﻈﹰﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ ،[٧ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﺷ ﺮ ﺴ ﻰ ﹶﺃ ﹾﻥ ﹶﺃﻗِﻴﻤﻮﹾﺍ ﺻْﻴﻨﺎ ِﺑ ِﻪ ِﺇْﺑﺮﺍﻫِﻴ ﻢ ﻭﻣﻮ ﺳ ﻰ ﻭﻋِﻴ ﻚ ﻭﻣﺎ ﻭ ﻱ ﹶﺃ ْﻭ ﺣْﻴﻨﺎ ِﺇﹶﻟْﻴ ﺻ ﻰ ِﺑ ِﻪ ﻧﻮﺣﹰﺎ ﻭﺍﹼﻟ ِﺬ ﻣﺎ ﻭ ﲔ :ﺇﺑﺮﺍﻫﻴ ﻢ ﻭﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﻟﺪﻳ ﻦ ﻭ ﹶﻻ ﺗﺘ ﹶﻔ ﺮﻗﹸﻮﹾﺍ ﻓِﻴ ِﻪ﴾ ]ﺍﻟﺸﻮﺭﻯ ،[١٣ :ﻭﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﺍﳋﻠﻴﻠ ِ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻬﻤﺎ ﻭﺁﳍﻤﺎ ﻭﺳﻠﻢ. ﻭ ِﻣ ْﻦ ﻫﺬﺍ ﺍﺧﺘﻴﺎﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻭﻟ ﺪ ﺇﲰﺎﻋﻴﻞ ﻣﻦ ﺃﺟﻨﺎﺱ ﺑﲏ ﺁﺩﻡ ،ﰒ ﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﺑﲏ ﻛِﻨﺎﻧﺔ ﻣِﻦ ﺧﺰﳝﺔ ،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 ﺳﻴ ﺪ ﻭﻟ ِﺪ ﺁﺩﻡ ﳏﻤﺪﹰﺍ ج).(٩ ﲔ ﺍﻷﻭﻟﲔ ،ﻭﺍﺧﺘﺎﺭ ﻭﻛﺬﻟﻚ ﺍﺧﺘﺎﺭ ﺃﺻﺤﺎﺑﻪ ﻣِﻦ ﲨﻠﺔ ﺍﻟﻌﺎﹶﻟ ِﻤﲔ ،ﻭﺍﺧﺘﺎﺭ ﻣﻨﻬﻢ ﺍﻟﺴﺎﺑﻘ ﻣﻨﻬﻢ ﺃﻫ ﹶﻞ ﺑﺪﺭ ،ﻭﺃﻫ ﹶﻞ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ،ﻭﺍﺧﺘﺎﺭ ﳍﻢ ﻣِﻦ ﺍﻟ ﺪﻳﻦ ﺃﻛﻤﻠﹶﻪ ،ﻭﻣِﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺃﻓﻀﻠﹶﻬﺎ ،ﻭﻣﻦ ﺍﻷﺧﻼﻕ ﺃﺯﻛﹶﺎﻫﺎ ﻭﺃﻃﻴﺒﻬﺎ ﻭﺃﻃﻬﺮﻫﺎ. 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 ﺟﺪﻩ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ج )ﹶﺃﻧْﺘ ْﻢ ﲔ ﹸﺃﻣﺔ ﹶﺃﻧْﺘ ْﻢ ﺧْﻴ ﺮﻫﺎ ﻭﹶﺃ ﹾﻛ ﺮ ﻣﻬﺎ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ() .(١٠ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳌﹾﺪﻳﲏ ﻭﺃﲪﺪ: ﻣﻮﻓﻮ ﹶﻥ ﺳْﺒ ِﻌ ﺚ ﺰ ﺑﻦ ﺣﻜﻴﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﺻﺤﻴﺢ. ﺣﺪﻳ ﹸ ﻭﻇﻬﺮ ﺃﺛ ﺮ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻭﺗﻮﺣﻴﺪِﻫﻢ ﻭﻣﻨﺎﺯﳍﻢ ﰲ ﺍﳉﻨﺔ ﻭﻣﻘﺎﻣﺎﻢ ﰲ ﺍﳌﻮﻗﻒ ،ﻓﺈﻢ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺗ ﱟﻞ ﻓﻮﻗﻬﻢ ﻳﺸﺮﻓﻮﻥ ﻋﻠﻴﻬﻢ ،ﻭﰲ ﺠﻨ ِﺔ ﺐ ﺍﻷﺳﻠﻤﻲ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ) :ﺃﹶﻫ ﹸﻞ ﺍﹾﻟ ﺼْﻴ ِ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﹸ )(١١ ﺸﺮﻭ ﹶﻥ ﻭﻣﺎﺋﺔﹸ ﺻﻒ ،ﹶﺛﻤﺎﻧﻮ ﹶﻥ ِﻣْﻨﻬﺎ ِﻣ ْﻦ ﻫ ِﺬ ِﻩ ﺍ ُﻷ ﻣﺔِ ،ﻭﹶﺃ ْﺭﺑﻌﻮ ﹶﻥ ِﻣ ْﻦ ﺳﺎِﺋ ِ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) :ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴﺪﻩ ﺇﻧﻰ َﻷ ﹾﻃ ﻤﻊ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮﻧﻮﺍ ﺷ ﹾﻄ ﺮ ﳉﻨ ِﺔ() ،(١٢ﻭﱂ ﻳﺰﺩ ﻋﻠﻰ ﺫﻟﻚ .ﹶﻓِﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﻫﺬﺍ ﺃﺻﺢ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﻨﱯ ﹶﺃ ْﻫ ِﻞ ﺍ ﹶ ج ﻃﻤﻊ ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺘﻪ ﺷﻄ ﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻓﺄﻋﻠﻤﻪ ﺭﺑﻪ ﻓﻘﺎﻝ) :ﺇﻢ 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 ﻷﻣﺔ ﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ج ﺳﻮﺍﻫﺎ ،ﻭﰲ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ( ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ :ﲰﻌ ﻳﻘﻮﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ ﻟِﻌﻴﺴﻰ ﺍْﺑ ِﻦ ﻣﺮﻳ ﻢِ) :ﺇﻧﻲ ﺑﺎ ِﻋ ﹲ ﺚ ِﻣ ْﻦ ﺑ ْﻌ ِﺪ ﻙ ﺁﻣ ﹰﺔ ِﺇ ﹾﻥ ﹶﺃﺻﺎﺑﻬﻢ ﻣﺎ ﺴﺒﻮﺍ ﻭﺻﺒﺮﻭﺍ ،ﻭ ﹶﻻ ِﺣ ﹾﻠ ﻢ ﻭ ﹶﻻ ﺤﺒﻮﻥﹶ ،ﺣ ِﻤﺪﻭﺍ ﻭ ﺷ ﹶﻜﺮﻭﺍ ،ﻭﺇ ﹾﻥ ﹶﺃﺻﺎﺑﻬ ْﻢ ﻣﺎ ﻳ ﹾﻜ ﺮﻫﻮﻥﹶ ،ﺍ ْﺣﺘ ﻳ ِ ﻒ ﻫﺬﹶﺍ ﻭﻻ ِﺣ ﹾﻠ ﻢ ﻭﻻ ِﻋ ﹾﻠﻢ؟ ﻗﹶﺎ ﹶﻝ :ﹸﺃ ْﻋﻄِﻴ ِﻬ ْﻢ ِﻣ ْﻦ ِﺣ ﹾﻠﻤِﻲ ِﻋ ﹾﻠﻢ ،ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺏ ،ﹶﻛْﻴ ﻭ ِﻋ ﹾﻠﻤِﻲ().(١٤ ﻭﻣِﻦ ﻫﺬﺍ ﺍﺧﺘﻴﺎﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣِﻦ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﺒﻼﺩ ﺧ ﲑﻫﺎ ﻭﺃﺷﺮﻓﻬﺎ ،ﻭﻫﻲ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺧﺘﺎﺭﻩ ﻟﻨﺒﻴﻪ ج ،ﻭﺟﻌﻠﻪ ﻣﻨﺎﺳﻚ ﻟﻌﺒﺎﺩﻩ ،ﻭﺃﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻹِﺗﻴﺎ ﹶﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟ ﹸﻘﺮْﺏ ﻭﺍﻟﺒﻌْﺪ ﻣِﻦ ﻛ ﱢﻞ ﹶﻓ ﺞ ﻋﻤﻴﻖٍ ،ﻓﻼ ﻳﺪﺧﻠﻮﻧﻪ ﺇﻻ ﻣﺘﻮﺍﺿﻌﲔ ﻣﺘﺨﺸﻌﲔ ﻣﺘﺬﻟﻠﲔ ،ﻛﺎﺷﻔﻲ ﺭﺅﻭﺳﻬﻢ ،ﻣﺘﺠﺮﺩﻳﻦ ﻋﻦ ﻟِﺒﺎﺱ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ،ﻭﺟﻌﻠﹶﻪ ﺣﺮﻣﹰﺎ ﺁﻣِﻨﺎﹰ ،ﻻ ﻀﺪ ﺑﻪ ﺷﺠﺮﺓ،ﻭﻻ ﻳﻨﻔﱠﺮ ﻟﻪ ﺻﻴﺪ ،ﻭﻻ ﻳﺨﺘﻠﻰ ﺧﻼﻩ) ،(١٥ﻭﻻ ﺗﻠﺘﻘﻂ ﻳﺴﻔﻚ ﻓﻴﻪ ﺩﻡ ،ﻭﻻ ﺗ ﻌ ﹸﻟ ﹶﻘ ﹶﻄﺘﻪ 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) :ﻣﻦ ﹶﺃﺗﻰ ﻫﺬﹶﺍ ﺍﹾﻟﺒْﻴﺖ ،ﹶﻓﹶﻠ ْﻢ ﻳ ْﺮﹸﻓﺚﹾ ،ﻭﹶﻟ ْﻢ ﻳ ﹾﻔ ﻳﺮﺽ ﻟﻘﺎﺻﺪﻩ ِﻣ ﻦ ﺍﻟﺜﻮﺍﺏ ﺩﻭﻥ ﺍﳉﻨﺔ ،ﻓﻔﻲ )ﺍﻟﺴﻨﻦ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﳊ ﺞ ﻭﺍﻟ ﻌ ْﻤ ﺮﺓِ ،ﻓﹶﺈﻧ ﻬﻤﺎ ﻳْﻨ ِﻔﻴﺎ ِﻥ ﺍﻟ ﹶﻔ ﹾﻘ ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﺗﺎِﺑﻌﻮﺍ ﺑْﻴ ﻦ ﺍ ﹶ ﺏ ﺠ ِﺔ ﺍ ﹶﳌْﺒﺮﻭ ﺭ ِﺓ ﹶﺛﻮﺍ ﺤ ﺲ ِﻟ ﹾﻠ ﻀﺔِ ،ﻭﹶﻟْﻴ ﺐ ﻭﺍﻟ ِﻔ ﺚ ﺍﳊﺪِﻳ ِﺪ ﻭﺍﻟﺬﱠ ﻫ ِ ﺏ ﹶﻛﻤﺎ ﻳْﻨﻔِﻲ ﺍﻟ ِﻜﲑ ﺧﺒ ﹶ ﻭﺍﻟ ﹼﺬﻧﻮ ) (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 ﺩﻭ ﹶﻥ ﺍﳉﻨ ِﺔ() .(١٧ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ) :ﺍﻟﻌْ ﻤ ﺮﺓﹸ ﳉﻨ ﹶﺔ() ،(١٨ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺲ ﹶﻟﻪ ﺟﺰﺍ ٌﺀ ِﺇﻻﱠ ﺍ ﹶ ﳊ ﺞ ﺍ ﹶﳌْﺒﺮﻭ ﺭ ﹶﻟْﻴ ِﺇﻟﹶﻰ ﺍﻟﻌْ ﻤ ﺮ ِﺓ ﹶﻛﻔﱠﺎ ﺭ ﹲﺓ ِﻟﻤﺎ ﺑْﻴﻨﻬﻤﺎ ،ﻭﺍ ﹶ ﻚ ﺍﻟﺒﻠ ﺪ ﺍﻷﻣﲔ ﺧ ﲑ ﺑﻼﺩﻩ ،ﻭﺃﺣﺒﻬﺎ ﺇﻟﻴﻪ ،ﻭﳐﺘﺎﺭﻩ ﻣﻦ ﺍﻟﺒﻼﺩ ،ﳌﺎ ﺟﻌﻞ ﻋﺮﺻﺎﺗِﻬﺎ ﻣﻨﺎ ِﺳ ﺽ ﻋﻠﻴﻬﻢ ﻗﺼﺪﻫﺎ ،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 ﺍﹾﻟﺒﹶﻠ ِﺪ ﺍﻷ ِﻣ ِ ﺴﻢِ ﺑ ﻬﺬﹶﺍ ﺍﹾﻟﺒﹶﻠ ِﺪ﴾ ]ﺍﻟﺒﻠﺪ ، [١ :ﻭﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺑﻘﻌ ﹲﺔ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻗﺎﺩ ٍﺭ ﺃﹸ ﹾﻗ ِ ﻑ ﺑﺎﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻏﲑﻫﺎ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻮﺿ ﻊ ﻳﺸﺮﻉ ﺍﻟﺴﻌ ﻲ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻄﻮﺍ ﺗﻘﺒﻴﻠﹸﻪ ﻭﺍﺳﺘﻼﻣﻪ ،ﻭﺗﺤﻂ 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 ﺤﺮﺍﻡ ،ﻭ ﻒ ﺻﻼﹶﺓ ﻓِﻴﻤﺎ ِﺳﻮﺍ ﻩ ِﺇﻻﱠ ﺍ ﹶﳌﺴْﺠ ﺪ ﺍﹾﻟ ﻀﻞﹸ ﻣِﻦ ﺃﻟ ِ ﻣﺴﺠﺪﻱ ﻫﺬﹶﺍ ﺃ ﹾﻓ )(١٩ ﺻﻼﹶﺓ( ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﻼ ﹰﺓ ﰲ ﻣﺴْﺠﺪﻱ ﻫﺬﹶﺍ ﲟﺎﺋﹶﺔ ﺻﹶ ﳊﺮﺍ ِﻡ ﺃ ﹾﻓﻀﻞ ِﻣ ْﻦ ﺍﹶ ﻉ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻹﻃﻼﻕ، ﺻﺮﻳﺢ ﰲ ﺃ ﹶﻥ ﺍﹶﳌﺴﺠﺪ ﺍﹶﻟﺤﺮﹶﺍ ﻡ ﺃﻓﻀ ﹸﻞ ﺑﻘﺎ ِ )ﺻﺤﻴﺤﻪ( ﻭﻫﺬﺍ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺷ ﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻪ ﻓﺮﺿﺎﹰ ،ﻭﻟِﻐﲑﻩ ﳑﺎ ﻳﺴﺘﺤﺐ ﻭﻻ ﳚﺐ ،ﻭﰲ )ﺍﳌﺴﻨﺪ(، ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﳊﺼﺮﺍﺀ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﻟﹼﻠﻪ ج ﻭﻫﻮ ﺐ ﺽ ﺍﻟﻠﱠ ِﻪ ﻭﺃ ﺣ ﺨْﻴﺮ ﺃﹶﺭ ِ ﳊ ْﺰ ﻭﺭﺓ)ِ (٢٠ﻣ ْﻦ ﻣﻜﱠ ﹶﺔ ﻳﻘﹸﻮﻝ) :ﻭﺍﻟﻠﱠﻪ ِﺇﻧﻚ 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 ﺃﻧﻲ 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 ﻛﻮﻧﻬﺎ ﻗﺒﻠ ﹰﺔ ﻷﻫﻞ ﺍﻷﺭﺽ ﻛﻠﱢﻬﻢ ،ﻓﻠﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻗﺒﻠ ﹲﺔ ﻏﲑﻫﺎ. ﻭﻣِﻦ ﺧﻮﺍﺻﻬﺎ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﳛﺮﻡ ﺍﺳﺘﻘﺒﺎﻟﹸﻬﺎ ﻭﺍﺳﺘﺪﺑﺎﺭﻫﺎ 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 ﻳﻘﺎﻭﻣﻬﺎ ﺍﻟﺒﺘﺔ ،ﻣﻊ ﻋﺸﺮ ﺩﻟﻴ ﹰ ﳊﺠﺎﺝ 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 ﺃﻭﻝ ﻣﺴﺠﺪ ﻭِ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰊ ﺫﺭ ﻗﺎﻝ :ﺳﺄﻟ ﺖ :ﹶﻛ ْﻢ ﺠﺪ ﺍ ﱢﻷ ﹾﻗﺼﻰ( ﹸﻗ ﹾﻠ ﺴ ﺖ :ﹸﺛﻢ ﺃﻱ؟ ﻗﹶﺎ ﹶﻝ) :ﺍ ﹶﳌ ْ ﳊﺮﺍ ﻡ( ﹸﻗ ﹾﻠ ﺍﻷﺭﺽ؟ ﻓﻘﺎﻝ) :ﺍ ﹶﳌﺴْﺠﺪ ﺍ ﹶ ﻑ ﺍﳌﺮﺍ ﺩ ﺑﻪ، ﺑْﻴﻨﻬﻤﺎ؟ ﻗﹶﺎ ﹶﻝ) :ﺃ ْﺭﺑﻌﻮ ﹶﻥ ﻋﺎ 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 ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﲡﺪﻳﺪﻩ ،ﻻ ﺗﺄﺳﻴﺴﻪ ،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 ﺃﺎ 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( ﺃﺎ ﺃ ﻡ ﺍﻟﻘﺮﺁﻥ) (٢٣ﻭﳍﺬﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻹِﳍﻴﺔ ﻋﺪﻳ ﹲﻞ. ﻭﻣﻦ ﺧﺼﺎﺋﺼﻬﺎ ﺃﺎ ﻻ ﳚﻮ ﺯ ﺩﺧﻮﻟﹸﻬﺎ ﻟﻐﲑ ﺃﺻﺤﺎﺏ ﺍﳊﻮﺍﺋﺞ ﺍﳌﺘﻜﺮﺭﺓ ﺇﻻ ﺑﺈﺣﺮﺍﻡ، ﺱ ﻋﻦ ﺍﺑﻦ ﻭﻫﺬﻩ ﺧﺎﺻﻴﺔ ﻻ ﻳﺸﺎﺭﻛﻬﺎ 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 ْﺪﺧﻞﹸ ﹶﺃ ﺣ ﺪ ﻣﻜﱠ ﹶﺔ ﺇ ﱠﻻ ﺑِﺈ ْﺣﺮﺍﻡٍِ ،ﻣ ْﻦ ﹶﺃ ْﻫِﻠﻬﺎ ﻭ ِﻣ ْﻦ ﹶﻏ ِﲑ ﹶﺃ ْﻫِﻠﻬﺎ( ﺫﻛﺮﻩ ﺃﺑﻮ ﺃﲪﺪ ﺑﻦ ﻋﺪﻱ ،ﻭﻟﻜﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻭﺁﺧﺮ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ. ﻭﻟﻠﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺛ ﹸﺔ ﺃﻗﻮﺍﻝ :ﺍﻟﻨ ﹾﻔﻲ ،ﻭﺍﻹِﺛﺒﺎﺕ ،ﻭﺍﻟﻔﺮ ﻕ ﺑﲔ ﻣﻦ ﻫﻮ ﺩﺍﺧ ﹸﻞ ﺖ ﻭﻣﻦ ﻫﻮ ﻗﺒﻠﹶﻬﺎ ،ﻓﻤﻦ ﻗﺒﻠﻬﺎ ﻻ ﻳﺠﺎﻭﺯﻫﺎ ﺇﻻ ﺑﺈﺣﺮﺍﻡ ،ﻭﻣﻦ ﻫﻮ ﺩﺍﺧﻠﻬﺎ ،ﻓﺤﻜﻤﻪ ﺍﳌﻮﺍﻗﻴ ِ ﺣﻜ ﻢ ﺃﻫﻞ ﻣﻜﱠﺔ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﻘﻮﻻﻥ ﺍﻷﻭﻻﻥ ﻟﻠﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ. ﻭﻣِﻦ ﺧﻮﺍﺻﻪ ﺃﻧﻪ ﻳﻌﺎﻗﺐ ﻓﻴﻪ ﻋﻠﻰ ﺍﳍ ﻢ ﺑﺎﻟﺴﻴﺌﺎﺕ ﻭﺇﻥ ﱂ ﻳﻔﻌﻠﻬﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ ﻭﻣﻦ ﺏ ﹶﺃﻟِﻴ ٍﻢ﴾ ]ﺍﳊﺞ [٢٥ :ﻓﺘﺄﻣﻞ .ﻛﻴﻒ ﻋﺪﻯ ﻓﻌﻞ ﻳ ِﺮ ْﺩ ﻓِﻴ ِﻪ ِﺑِﺈﹾﻟﺤﺎ ٍ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 ﻳﻈﻠﻢ ﻓﻴﻪ ﺑﺄﻥ ﻳﺬﻳﻘﻪ ﺍﻟﻌﺬﹶﺍ ﻒ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻴﻪ ،ﻻ ﻛﻤﻴﺎﺗﻬﺎ ،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 ﻣﻠﻜﻪ 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 ،ﻓﺠﺬﺑﻪ ﻟﻠﻘﻠﻮﺏ ﺃﻋﻈ ﻢ ﻣﻦ ﺟﺬﺏ ﺍﳌﻐﻨﺎﻃﻴﺲ ﻟﻠﺤﺪﻳﺪ ،ﻓﻬﻮ ﺍﻷﻭﱃ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ: ﺴ ٍﻦ ﻭ ﻣ ْﻐﻨﺎﻃِﻴﺲ ﺃﻓﹾﺌ ﺪ ِﺓ ﺍﻟ ﺮﺟﺎ ِﻝ ﻣﺤﺎ ِﺳﻨﻪ ﻫﻴﻮﻟﹶﻰ ﹸﻛﻞﱢ ﺣْ ﻭﳍﺬﺍ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻣﺜﺎﺑ ﹲﺔ ﻟﻠﻨﺎﺱ ،ﺃﻱ :ﻳﺜﻮﺑﻮﻥ ﺇﻟﻴﻪ ﻋﻠﻰ ﺗﻌﺎﻗﺐ ﺍﻷﻋﻮﺍﻡ ﻣﻦ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ ،ﻭﻻ ﻳﻘﻀﻮﻥ ﻣﻨﻪ ﻭﻃﺮﺍﹰ ،ﺑﻞ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﻭﺍ ﻟﻪ ﺯﻳﺎﺭﺓ ،ﺍﺯﺩﺍﺩﻭﺍ ﻟﻪ ﺍﺷﺘﻴﺎﻗﺎ. ﺸﺘﺎﻗﹰﺎ ﻑ ﻣْ ﲔ ﻳْﻨﻈﹸﺮﻫﺎ ﺣﺘﻰ ﻳﻌﻮﺩ ﺇﹶﻟْﻴﻬﺎ ﺍﻟ ﱠﻄ ْﺮ ﻑ ﻋْﻨﻬﺎ ِ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 ،ﻣﻘﺪﻣﹰﺎ ﺑﲔ ﻳﺪﻳﻪ ﺃﻧﻮﺍﻉ ﻭ ﺭ ِ ﺍﳌﺨﺎﻭﻑ ﻭﺍﳌﺘﺎﻟﻒ ،ﻭﺍﳌﻌﺎﻃﻒ ﻭﺍﳌﺸﺎﻕ ،ﻭﻫﻮ ﻳﺴﺘِﻠﺬﹸ ﺫﻟﻚ ﻛﻠﱠﻪ ﻭﻳﺴﺘﻄﻴﺒﻪ ،ﻭﻳﺮﺍﻩ -ﻟﻮ ﻇﻬﺮ ﺳﻠﻄﺎ ﹸﻥ ﺍﶈﺒﺔ ﰲ ﻗﻠﺒﻪ -ﺃﻃﻴﺐ ﻣﻦ ِﻧ ﻌ ِﻢ ﺍﳌﺘﺤﻠﻴﺔ ﻭﺗﺮﻓﻬﻢ ﻭﻟﺬﺍﻢ. ﺤﺒﺎ ﻣ ْﻦ ﻳﻌﺪ ﺷﻘﹶﺎ َﺀﻩ ﻋﺬﹶﺍﺑﹰﺎ ِﺇﺫﹶﺍ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳ ْﺮﺿﻰ ﺣﺒﻴﺒ ﻪ ﺲ ﻣ ِ ﻭﹶﻟْﻴ
١٦ ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﺳ ﺮ ﺇﺿﺎﻓﺘﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ﴿ :ﺃﹶﻥ ﹶﻃ ﻬﺮﺍ ﺑْﻴِﺘﻲ] ﴾ﺍﳊﺞ[٢٦ : ﻓﺎﻗﺘﻀﺖ ﻫﺬﻩ ﺍﻹِﺿﺎﻓﺔ ﺍﳋﺎﺻﺔ ﻣﻦ ﻫﺬﺍ ﺍﻹِﺟﻼﻝ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﶈﺒﺔ ﻣﺎ ﺍﻗﺘﻀﺘﻪ ،ﻛﻤﺎ ﺍﻗﺘﻀﺖ ﺇﺿﺎﻓﺘﻪ ﻟﻌﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺇﱃ ﻧﻔﺴﻪ ﻣﺎ ﺍﻗﺘﻀﺘﻪ ﻣﻦ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﺇﺿﺎﻓﺘﻪ ﻋﺒﺎﺩﻩ 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 ﻳﻮﻓﻖ ﻟﻔﻬﻢ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺳﻮﻯ 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 ﺑﻘﻌﺔ ﻣﺰﻳﺔ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﻫﻮ ﳌﺎ ﻳﻘﻊ 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 ﺟﺎ َﺀْﺗ ﻬ ْﻢ ﺁﻳ ﹲﺔ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻟﹶﻦ ﻧ ْﺆ ِﻣ ﻦ ﺣﺘ ﻰ ﺐ ﺍﹼﻟﺬِﻳ ﻦ ﹶﺃ ْﺟ ﺮﻣﻮﹾﺍ ﺠ ﻌﻞﹸ ِﺭﺳﺎﹶﻟﺘﻪ ﺳﻴﺼِﻴ ﻧْ ﺆﺗ ﻰ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﺃﹸﻭِﺗ ﻲ ﺭ ﺳ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ﺍﻟﻠﹼ ﻪ ﹶﺃ ْﻋﹶﻠﻢ ﺣْﻴﺚﹸ ﻳ ْ ﺏ ﺷﺪِﻳ ﺪ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ْﻤ ﹸﻜﺮﻭ ﹶﻥ﴾ ]ﺍﻷﻧﻌﺎﻡ [١٢٤ :ﺃﻱ :ﻟﹶﻴﺲ ﻛﻞﱡ ﺻﻐﺎ ﺭ ﻋِﻨ ﺪ ﺍﻟﹼﻠ ِﻪ ﻭ ﻋﺬﹶﺍ ﻼ ﻭﻻ ﺻﺎﳊﹰﺎ ﻟﺘﺤﻤﻞ 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 ﹼﻟﻴﻘﹸﻮﻟ ﻮﹾﺍ ﻀ ﻬ ْﻢ ِﺑﺒ ْﻌ ٍ ﻚ ﹶﻓﺘﻨﺎ ﺑ ْﻌ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺭ ﺩ ﻋﻠﻴﻬﻢ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﹶﻛ ﹶﺬِﻟ ﺲ ﺍﻟﻠﹼ ﻪ ِﺑﹶﺄ ْﻋﹶﻠ ﻢ ﺑِﺎﻟﺸﺎ ِﻛﺮِﻳ ﻦ﴾ ]ﺍﻷﻧﻌﺎﻡ [٥٣ :ﺃﻱ :ﻫﻮ ﹶﺃ ﻫﺆﻻ ِﺀ ﻣ ﻦ ﺍﻟﻠﹼ ﻪ ﻋﹶﻠْﻴﻬِﻢ ﻣﻦ ﺑْﻴِﻨﻨﺎ ﹶﺃﹶﻟْﻴ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠ ﻢ ﲟﻦ ﻳﺸﻜﺮﻩ ﻋﻠﻰ ﻧﻌﻤﺘﻪ ،ﻓﻴﺨﺘﺼﻪ ﺑﻔﻀﻠﻪ ،ﻭﻳﻤ ﻦ ﻋﻠﻴﻪ ﳑﻦ ﻻ ﻳﺸﻜﺮﻩ،ﻓﻠﻴﺲ ﻛﻞﱡ ﳏ ٍﻞ ﻳﺼﻠﺢ ﻟﺸﻜﺮﻩ ،ﻭﺍﺣﺘﻤﺎﻝ ﻣﻨﺘﻪ ،ﻭﺍﻟﺘﺨﺼﻴﺺ ﺑﻜﺮﺍﻣﺘﻪ. ﺕ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻭﺍﺻﻄﻔﺎﻩ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻣﺎﻛﻦ ﻭﺍﻷﺷﺨﺎﺹ ﻭﻏﲑﻫﺎ ﻣﺸﺘ ِﻤﻠﹶﺔ ﻓﺬﻭﺍ ﻋﻠﻰ ﺻﻔﺎﺕ ﻭﺃﻣﻮﺭ ﻗﺎﺋﻤﺔ ﺎ ﻟﻴﺴﺖ ﻟﻐﲑﻫﺎ ،ﻭﻷﺟﻠﻬﺎ ﺍﺻﻄﻔﺎﻫﺎ ﺍﻟﱠﻠﻪ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺨﻠﹸﻖ ﻣﺎ ﻚ ﻳ ْ ﻓﻀﻠﻬﺎ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕِ ،ﻭﺧﺼﻬﺎ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻓﻬﺬﺍ ﺧﻠﻘﹸﻪ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭﻩ ﴿ ﻭ ﺭﺑ
١٧ ﻱ ﻳﻘﻀﻲ ﺑﺄﻥ ﻣﻜﺎﻥ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﺨﺘﺎﺭ] ﴾ﺍﻟﻘﺼﺺ ،[٦٧ :ﻭﻣﺎ ﺃﺑﲔ ﺑﻄﻼ ﹶﻥ ﺭﹾﺃ ﻳﺸﺎ ُﺀ ﻭﻳ ْ ﺕ ﺕ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻣﺴﺎﻭﻳ 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 ﺻﻔﺎﺎ ﺍﻟﻨﻔﺴﻴﺔ ،ﻭﻣﺎ ﺳﻮﻯ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﺑﲔ ﺫﺍﺕ ﺍﳌِﺴﻚ ﻭﺫﺍ ِ ﺕ ﺍﻟﺒﻴ ﻦ ﺑْﻴ ﻦ ﺍﻷﻣﻜﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻻ ﺑﲔ ﺫﺍﺕ ﺍﳌﺎﺀ ﻭﺫﺍﺕ ﺍﻟﻨﺎﺭ 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 ﺗﺼﻮﻳﺮﻩ، ﻭﱂ ﻧﻘ ِ ﻭﺇﱃ ﺍﻟﻠﺒﻴﺐ ﺍﻟﻌﺎﺩﻝ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺘﺤﺎﻛﹸﻢ ،ﻭﻻ ﻳﻌﺒﺄ ﺍﻟﻠﹼﻪ ﻭﻋﺒﺎﺩﻩ ﺑﻐﲑﻩ ﺷﻴﺌﺎﹰ ،ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﺺ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﻳﻔﻀﻠﻪ ﻭﻳﺮﺟﺤﻪ ﺇﻻ ﳌﻌﲎ ﻳﻘﺘﻀﻲ ﲣﺼﻴﺼﻪ ﻭﺗﻔﻀﻴﻠﻪ ،ﻧﻌﻢ ﻫﻮ ﻣﻌﻄﻲ ﻳﺨﺼ ﺫﻟﻚ ﺍﳌﺮﺟﺢ ﻭﻭﺍﻫﺒﻪ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ،ﰒ ﺍﺧﺘﺎﺭﻩ ﺑﻌﺪ ﺧﻠﻘﻪ ،ﻭﺭﺑﻚ ﳜﻠﻖ ﻣﺎ ﻳﺸﺎ ُﺀ ﻭﳜﺘﺎﺭ. ﻭﻣِﻦ ﻫﺬﺍ ﺗﻔﻀﻴﻠﹸﻪ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻭﺍﻟﺸﻬﻮﺭ ﻋﻠﻰ ﺑﻌﺾ ،ﻓﺨﲑ ﺍﻷﻳﺎﻡ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﻳﻮ ﻡ ﻀﻞﹸ ﺍﻷﻳﺎ ِ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 ﺍﻟﻨ ْ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ،ﻗﺎﻟﻮﺍ :ﻷﻧﻪ ﻳﻮ ﻡ ﺍﳊﺞ ﺍﻷﻛﱪ ،ﻭﺻﻴﺎﻣﻪ ﻳﻜﻔﺮ ﺳﻨﺘﲔ) ،(٢٦ﻭﻣﺎ ِ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 ْﺪﻧﻮ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﻳ ْﻌِﺘﻖ ﺍﻟﱠﻠ ﻪ ﻓِﻴ ِﻪ ﺍﻟﺮﻗﺎ ﺚ ﺍﻟﺪﺍ ﱠﻝ ﻼِﺋ ﹶﻜﺘﻪ ِﺑﹶﺄ ْﻫ ِﻞ ﺍﳌﻮﻗﻒ .ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ،ﻷﻥ ﺍﳊﺪﻳ ﹶ ِﻋﺒﺎﺩِﻩ ،ﹸﺛﻢ ﻳﺒﺎﻫِﻲ ﻣ ﹶ ﺏ ﺃﻥ ﻳﻮ ﻡ ﺍﳊﺞ ﺍﻷﻛﱪ ﻫﻮ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻟﻘﻮﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ﻻ ﻳﻌﺎﺭﺿﻪ ﺷﻲﺀ ﻳﻘﺎﻭﻣﻪ ،ﻭﺍﻟﺼﻮﺍ ﺤ ﺞ ﺍﻷ ﹾﻛﺒ ِﺮ﴾ ]ﺍﻟﺘﻮﺑﺔ [٣ :ﻭﺛﺒﺖ ﰲ ﺱ ﻳ ْﻮ ﻡ ﺍﹾﻟ ﺗﻌﺎﱃ ﴿ :ﻭﹶﺃﺫﹶﺍ ﹲﻥ ﻣ ﻦ ﺍﻟﹼﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ِﺇﻟﹶﻰ ﺍﻟﻨﺎ ِ ﺤﺮِ ،ﹶﻻ ﻳﻮ ﻡ ﻚ ﻳ ْﻮ ﻡ ﺍﻟﻨ ْ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﹶﺃ ﱠﺫﻧﺎ ِ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 ﹾﻛﺒ ِﺮ ﻳ ْﻮﻡ ﺍﻟﻨ ْ ﻣﻘﺪﻣﺔ ﻟﻴﻮﻡ ﺍﻟﻨﺤﺮ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﺈﻥ ﻓﻴﻪ ﻳﻜﻮ ﹸﻥ ﺍﻟﻮﻗﻮﻑ ،ﻭﺍﻟﺘﻀﺮﻉ ،ﻭﺍﻟﺘﻮﺑﺔﹸ ،ﻭﺍﻻﺑﺘﻬﺎﻝﹸ، ﻑ ﺍﻟﺰﻳﺎﺭﺓ ،ﻷﻢ ﻭﺍﻻﺳﺘﻘﺎﻟﺔﹸ ،ﰒ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺗﻜﻮﻥ ﺍﻟﻮﻓﺎﺩ ﹸﺓ ﻭﺍﻟﺰﻳﺎﺭﺓ ،ﻭﳍﺬﺍ ﲰﻲ ﻃﻮﺍﻓﹸﻪ ﻃﻮﺍ ﻗﺪ ﻃﻬﺮﻭﺍ ﻣﻦ ﺫﻧﻮﻢ ﻳﻮﻡ ﻋﺮﻓﺔ ،ﰒ ﺃﺫﻥ ﳍﻢ ﺭﺑﻬﻢ ﻳﻮﻡ ﺍﻟﻨﺤﺮ 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) :ﻣﺎ ِﻣ ْﻦ ﹶﺃﻳﺎ ٍﻡ ﳉﻬﺎ ﺩ ﰲ ﺳﺒِﻴ ِﻞ ﺸ ِﺮ( ﻗﹶﺎﻟﹸﻮﺍ :ﻭ ﹶﻻ ﺍ ِ ﺐ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﻫﺬﻩ ﺍﻷﻳﺎ ِﻡ ﺍﻟ ﻌ ْ ﺍﻟ ﻌ ﻤﻞﹸ ﺍﻟﺼﺎﱀ ﻓِﻴﻬﺎ ﹶﺃ ﺣ ﺴ ِﻪ ﻭﻣﺎِﻟﻪِ ،ﹸﺛﻢ ﹶﻟ ْﻢ ﻳﺮْﺟ ْﻊ ِﻣ ْﻦ ﺝ ِﺑﻨ ﹾﻔ ِ ﳉﻬﺎ ﺩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِِ ،ﺇﻻﱠ ﺭ ﺟ ﹲﻞ ﺧ ﺮ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ ) :ﻭ ﹶﻻ ﺍ ِ ﺠ ِﺮ * ﻭﻟﹶﻴﺎ ٍﻝ ﻚ ِﺑﺸﻲ ٍﺀ() (٣٠ﻭﻫﻲ ﺍﻷﻳﺎ ﻡ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﺃﻗﺴﻢ ﺍﻟﻠﹼﻪ ﺎ ﰲ ﻛﺘﺎﺑﻪ ﺑﻘﻮﻟﻪ﴿ :ﻭﺍﹾﻟ 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 ﻳﺴﺘﺤﺐ ﻓﻴﻬﺎ ﺍﻹِﻛﺜﺎ ﺭ ﻣﻦ ﺍﻟﺘ ﹾﻜﺒِﲑ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺤﻤﻴﺪِ،ﻛﻤﺎ ﻋ ْ ﺤﻤِﻴ ِﺪ() ،(٣١ﻭﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻷﻳﺎﻡ ﻗﺎﻝ ﺍﻟﻨﱯ ج) :ﻓﹶﺄﻛﹾﺜﺮﻭﺍ ﻓِﻴ ِﻬ ﻦ ِﻣ ﻦ ﺍﻟﺘ ﹾﻜِﺒ ِﲑ ﻭﺍﻟﺘ ْﻬﻠِﻴﻞ ﻭﺍﻟﺘ ْ 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. ﳊﺠﺔ ،ﺃﻭ ﺍﻟﻌﺸ ﺮ ﺍﻷﺧﲑ ﻣﻦ ﺭﻣﻀﺎﻥ؟ ﻱ ﺍﻟﻌﺸﺮﻳﻦ ﺃﻓﻀﻞﹸ؟ ﻋﺸ 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 :ﺃﻣﺎ ﺍﻟﺴﺆﺍ ﹸﻝ ﺍﻷﻭﻝ ،ﻓﺎﻟﺼﻮﺍ ﳊﺠﺔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺃﻳﺎﻡ ﻋﺸﺮ ﺭﻣﻀﺎﻥ، ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻟﻴﺎﱄ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﺃﻳﺎﻡ ﻋﺸﺮ ﺫﻱ ﺍ ِ ﺖ ﺑﺎﻋﺘﺒﺎﺭ ﻀﹶﻠ ْ ﱄ ﺍﻟﻌﺸﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﺇﳕﺎ ﹸﻓ ﻭﺬﺍ 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 ﳊﺠﺔ ﺇﳕﺎ ﻓﹸ ﺍﻟﻨﺤﺮ ،ﻭﻳﻮ ﻡ ﻋﺮﻓﺔ ،ﻭﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ. ﻭﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ ،ﻓﻘﺪ ﺳِﺌ 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 ،ﹶﻓﹶﺄﻳﻬﻤﺎ 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 ﻭﻧﻈﺎِﺋﺮﻫﺎ ﻣِﻦ ﻛﻞ ﻋﺎﻡ ﺃﻓﻀ ﹶﻞ ﻷﻣﺔ ﳏﻤﺪ ج ﻣِﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﲝﻴﺚ ﻳﻜﻮ ﹸﻥ ﻗﻴﺎﻣﻬﺎ 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 ﺗﻌﺮﻑ ﻋﻴﻨﻬﺎ ،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 ﻳﻘﻄﻊ ﺑﻪ ،ﻭﻻ ﺺ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﻳﻈﻦ ﺃﺎ 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 ﺍﻤﻊ ) :(١٧/٤ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ.
٢٠ ﺸ ِﺮ ﺍ َﻷﻭﺍ ِﺧ ِﺮ ِﻣ ْﻦ ﺭﻣﻀﺎ ﹶﻥ() (٣٢ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ْﻦ ﻗﹶﺎ ﻡ ﹶﻟْﻴﹶﻠ ﹶﺔ ﺍﻟ ﻌ ْ ﺍﻟ ﹶﻘ ْﺪ ِﺭ ِﺇﳝﺎﻧﹰﺎ ﻭﺍ ْﺣِﺘﺴﺎﺑﺎﹰ ،ﻏﹸ ِﻔ ﺮ ﹶﻟﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ْﻦ ﹶﺫْﻧِﺒ ِﻪ() ،(٣٣ﻭﻗﺪ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﺎ ﺧ ﲑ ﻣِﻦ ﺃﻟﻒ ﺷﻬﺮ ،ﻭﺃﻧﻪ 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 ﻳﺸﺮﻉ 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 ﺗﻌﺮﻑ ﺇﻻ ﺑﻮﺣﻲ ،ﻭﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻬﺎ ﺑﻼ ﻋﻠﻢ ،ﻭﻻ ﻳﻌﺮﻑ 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 ﻳﻘﺼﺪﻭﻥ ﲣﺼﻴﺺ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ﺑﺄﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭِ ،ﻭﻻ ﻳﺬﻛﺮﻭﺎ، ﻭﳍﺬﺍ ﻻ ﻳﻌﺮﻑ 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 ﻳﺸﺮﻉ ﲣﺼﻴ ﺼ ْﺪﻩ ﻫﻮ ﻭﻻ ﺃﺣ ﺪ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ ﺑﻌﺪ ﻓﻴﻪ ﺑﱰﻭﻝ ﺍﻟﻮﺣﻲ ،ﻭﻛﺎﻥ ﻳﺘﺤﺮﺍﻩ ﻗﺒ ﹶﻞ ﺍﻟﻨﺒﻮﺓ ،ﱂ ﻳﻘ ِ ﺍﻟﻨﺒﻮﺓ ﻣﺪ ﹶﺓ ﻣﻘﺎﻣﻪ 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 ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ 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 ﻳﺼﻠﻮﻥ ﻓﻴﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ :ﻣﻜﺎ ﹲﻥ ﺻﻠﻰ ﻓﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﻘﺎﻝ :ﺃﺗﺮﻳﺪﻭﻥ 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 ﺇﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ، 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 ﺍﻷﻣﺔ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻹِﺳﺮﺍﺀ ،ﻓﻬﺬﻩ ﺍﻟﻠﻴﻠﺔ ﰲ ﺣﻖ ﺍﻷﻣﺔ 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 ْﻐﺮﺏ 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 ﺍﻟﻨﺤﺮ ﺃﻓﻀ ﹸﻞ ﺃﻳﺎﻡ ﺍﻟﻌﺎﻡ، ﻭﺍﻟﺼﻮﺍ ﻭﻛﺬﻟﻚ ﻟﻴﻠ ﹸﺔ ﺍﻟﻘﺪﺭ ،ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻟﻮﻗﻔﺔ ﺍﳉﻤﻌﺔ ﻳﻮ ﻡ ﻋﺮﻓﺔ ﻣﺰﻳﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ ﻣﻦ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﺓ. ﻉ ﺍﻟﻴﻮﻣﲔ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﺃﻓﻀ ﹸﻞ ﺍﻷﻳﺎﻡ. ﺃﺣﺪﻫﺎ :ﺍﺟﺘﻤﺎ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺍﻟﻴﻮ ﻡ ﺍﻟﺬﻱ ﻓﻴﻪ ﺳﺎﻋﺔ ﳏﻘﻘﺔ ﺍﻹِﺟﺎﺑﺔ ،ﻭﺃﻛﺜﺮ ﺍﻷﻗﻮﺍﻝ ﺃﺎ ﺁﺧﺮ ﺳﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮ) (٣٧ﻭﺃﻫﻞ ﺍﳌﻮﻗﻒ ﻛﻠﱡﻬﻢ ﺇﺫ ﺫﺍﻙ ﻭﺍﻗﻔﻮﻥ ﻟﻠﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ. ﺍﻟﺜﺎﻟﺚ :ﻣﻮﺍﻓﻘﺘﻪ ﻟﻴﻮﻡ ﻭﻗﻔﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج. ﻉ ﺍﳋﻼﺋﻖ ﻣِﻦ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻟﻠﺨﻄﺒﺔ ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ ،ﻭﻳﻮﺍﻓﻖ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻓﻴﻪ ﺍﺟﺘﻤﺎ ﻉ ﺃﻫﻞ ﻋﺮﻓﺔ ﻳﻮ ﻡ ﻋﺮﻓﺔ ﺑﻌﺮﻓﺔ ،ﻓﻴﺤﺼﻞ 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 ﳛﺼﻞ 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) :ﻧﻬﻰ ﺭﺳﻮ 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 ﺪﻫﺎ ﻳ ْﻮ ﻡ ﺲ ِﺑﺼﺎِﺋ ٍﻢ ﻀ ﻬ ْﻢ :ﹶﻟْﻴ ﺻﻴﺎﻡ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﻫ ﻮ ﺻﺎِﺋﻢ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ْﻌ ﻋﺮﹶﻓ ﹶﺔ ﰲ ِ ﻒ ﻋﻠﹶﻰ ﺑ ِﻌ ِﲑ ِﻩ ِﺑ ﻌ ﺮﹶﻓﺔﹶ ،ﹶﻓﺸﺮﺑﻪ.(٣٩)( ﹶﻓﹶﺄ ْﺭ ﺳﹶﻠ ْ ﺡ ﹶﻟﱭٍ ،ﻭﻫ ﻮ ﻭﺍِﻗ 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 ﻳﺴﺘﺤﺐ ﺻﻮﻣﻪ ﳍﻢ ،ﻗﺎﻝ :ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻴﻪ ﺤﺮِ ،ﻭﺃﻳﺎﻡِ ﻣﻨﻰ ﻋِﻴﺪﻧﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﰲ )ﺍﻟﺴﻨﻦ( ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﻳ ْﻮﻡ ﻋ ﺮﹶﻓﺔﹶ ،ﻭﻳ ْﻮﻡ ﺍﻟﻨ ْ ﺃﻫ ﹶﻞ ﺍﻹِﺳﻼ ِﻡ().(٤٠ ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻳﻮ ﻡ ﻋﺮﻓﺔ ﻋﻴﺪﹰﺍ ﰲ ﺣﻖ ﺃﻫ ِﻞ ﻋﺮﻓﺔ ،ﻻﺟﺘﻤﺎﻋﻬﻢ ﻓﻴﻪ، ﲞﻼﻑ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ ،ﻓﺈﻢ ﺇﳕﺎ ﳚﻤﻌﻮﻥ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،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 ﺩﻳﻨﻪ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ،ﻭﺇﲤﺎ ِﻡ ﻧﻌﻤﺘﻪ ﻱ ﺇﱃ ﻋﻠﻴﻬﻢ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﻗﺎﻝ :ﺟﺎﺀ ﻳﻬﻮﺩ ﺸ ﺮ ﺍﻟﻴﻬﻮ ِﺩ ﻋﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﻓﻘﺎﻝ :ﻳﺎ ﹶﺃ ِﻣ ﲑ ﺍﳌﹸﺆ ِﻣﻨِﲔ ﺁﻳ ﹲﺔ ﺗ ﹾﻘﺮﺅﻭﻧﻬﺎ ﰲ ِﻛﺘﺎِﺑ ﹸﻜ ْﻢ ﹶﻟ ْﻮ ﻋﹶﻠْﻴﻨﺎ ﻣ ْﻌ ﻱ َﺁﻳﺔٍ؟ ﻗﹶﺎ ﹶﻝ﴿ :ﺍﹾﻟﻴ ْﻮ ﻡ ﺨ ﹾﺬﻧﺎ ﻩ ﻋِﻴﺪﺍﹰ ،ﻗﹶﺎ ﹶﻝ :ﺃ ﺖ ﻓِﻴﻪِ ،ﻻﺗ ﻚ ﺍﻟﻴ ْﻮ ﻡ ﺍﱠﻟﺬِﻱ ﻧ ﺰﹶﻟ ْ ﺖ ﻭﻧ ْﻌﹶﻠﻢ ﹶﺫِﻟ ﻧ ﺰﹶﻟ ْ ﻼ ﻡ ﺩِﻳﻨﹰﺎ﴾ ]ﺍﳌﺎﺋﺪﺓ[٣: ﺖ ﹶﻟﻜﹸﻢ ﺍ ِﻷ ْﺳ ﹶ ﺖ ﹶﻟ ﹸﻜ ْﻢ ﺩِﻳﻨ ﹸﻜ ْﻢ ﻭﹶﺃْﺗ ﻤ ْﻤﺖ ﻋﹶﻠْﻴ ﹸﻜ ْﻢ ِﻧ ْﻌ ﻤﺘِﻲ ﻭ ﺭﺿِﻴ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ ﺖ ﻓِﻴﻪِ، ﺖ ﻓِﻴﻪِ ،ﻭﺍ ﹶﳌﻜﹶﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﻧ ﺰﹶﻟ ْ ﺏِ :ﺇﻧﻲ َﻷ ْﻋﹶﻠﻢ ﺍﹾﻟﻴ ْ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 ﻭﺍِﻗﻔﹸﻮ ﹶﻥ ﻣ ﻌﻪِ ﺑ ﻌ ﺮﹶﻓ ﹶﺔ).(٤١ ﺖ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ جِ .ﺑ ﻌ ﺮﹶﻓ ﹶﺔ ﻳ ْﻮ ﻡ ﺟ ﻤ ﻌﺔٍ ،ﻭﻧ ْ 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 ِﻣْﻨﻬﺎ ،ﻭﻓِﻴ ِﻪ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋﺔﹸ ،ﻭﻓِﻴ ِﻪ ﺳﺎ ﻋ ﹲﺔ ﹶﻻ ﻳﻮﺍِﻓ ﹸﻘﻬﺎ ﳉﻨﺔﹶ ،ﻭﻓِﻴ ِﻪ ﺃﹸ ْﺧ ِﺮ ﺧِﻠ ﻖ ﺁ ﺩﻡ ،ﻭﻓِﻴ ِﻪ ﺃﹸ ْﺩ ِﺧ ﹶﻞ ﺍ ﹶ )(٤٢ ﺴﹶﺄ ﹸﻝ ﺍﻟﻠﱠ ﻪ ﺧْﻴ ﺮﹰﺍ ِﺇﻻﱠ ﹶﺃ ْﻋﻄﹶﺎ ﻩ ِﺇﻳﺎ ﻩ( ﻭﳍﺬﺍ ﺷﺮﻉ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟِﻌﺒﺎﺩﻩ ﺴِﻠ ﻢ ﻳ ْ ﻋْﺒ ﺪ ﻣ ْ ﻳﻮﻣﹰﺎ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ،ﻓﻴﺬﻛﺮﻭﻥ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻌﺎﺩ ،ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﺍﺩﺧﺮ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﳍﺬﻩ ﺍ ُﻷﻣﺔ 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 ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻓﻜﺎﻥ ﺗ ﹶﺬﻛﱢ ﺮ ﺍﻷﻣﺔ 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 ﺍﻟﻮﺍِﻗﻌﺔ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻮ ﻡ ﺍﳉﹸﻤﻌﺔ ،ﻭﻟﻴﻠ ﹶﺔ ﺍﳉﻤﻌﺔ ،ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ ،ﺣﱴ ﺇﻥ ﺃﻛﺜ ﺮ ﺃﻫﻞ ﺍﻟﻔﺠﻮﺭ ﻳﺤﺘﺮِﻣﻮﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺘﻪ ،ﻭﻳﺮﻭﻥ ﺃﻥ ﻣﻦ ﺗ ﺠﺮﺃ ﻓﻴﻪ ﻋﻠﻰ ﻣﻌﺎﺻﻲ ﺍﻟﻠﱠ ِﻪ ﻋﺰ ﻭﺟﻞ ،ﻋﺠﻞ ﺍﻟﱠﻠ ﻪ ﻋﻘﻮﺑﺘﻪ ﻭﱂ ﻳﻤﻬﻠﻪ ،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 ﻳﺠ ﻤﻊ ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﳉﻨﺔ ﰲ ﺼﺐ ﳍﻢ ﻣﻨﺎِﺑﺮ ﻣِﻦ ﻟﺆﻟﺆ ،ﻭﻣﻨﺎِﺑﺮ ﻣﻦ ﺫﻫﺐ ،ﻭﻣﻨﺎﺑ ﺮ ﻣﻦ ﺯﺑ ْﺮ ﺟ ٍﺪ ﻭﻳﺎﻗﻮﺕ ﻭﺍ ٍﺩ ﹶﺃﻓﹾﻴﺢ ،ﻭﻳْﻨ )(٤٤ ﻋﻠﻰ ﻛﹸﺜﺒﺎ ِﻥ ﺍﳌِﺴﻚ ،ﻓﻴﻨﻈﺮﻭﻥ ﺇﱃ ﺭﺑﻬﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻳﺘﺠﻠﻰ ﳍﻢ ،ﻓﲑﻭﻧﻪ ﻋِﻴﺎﻧﹰﺎ ﻭﻳﻜﻮﻥ ﺃﺳﺮﻋﻬﻢ ﻣﻮﺍﻓﺎﺓ ﺃﻋﺠﻠﹶﻬﻢ ﺭﻭﺍﺣﹰﺎ ﺇﱃ ﺍﳌﺴﺠﺪ ،ﻭﺃﻗﺮﺑﻬﻢ ﻣﻨﻪ ﺃﻗﺮﺑﻬﻢ 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 ﻳﺒﺎﻫﻲ )(٤٥ ﻢ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻘﻮﻝ) :ﻣﺎ ﹶﺃﺭﺍ ﺩ ﻫﺆﻻﺀِ ،ﹸﺃ ْﺷ ِﻬ ﺪﻛﹸﻢ ﺃﻧﻲ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔ ْﺮﺕ ﹶﻟﻬﻢ( ﻭﲢﺼ ﹸﻞ ﻣﻊ ﺩﻧﻮﻩ ﻣﻨﻬﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺳﺎﻋ ﹸﺔ ﺍﻹِﺟﺎﺑﺔ ﺍﻟﱵ ﹶﻻ ﻳ ﺮﺩ ﻓﻴﻬﺎ ﺳﺎﺋﻞ ﻳﺴﺄﻝ ﺧﲑﹰﺍ ﻓﻴﻘﺮﺑﻮﻥ ﻣﻨﻪ ﺑﺪﻋﺎﺋﻪ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ،ﻭﻳﻘﺮﺏ ﻣﻨﻬﻢ ﺗﻌﺎﱃ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻘﹸﺮﺏ ،ﺃﺣﺪﳘﺎ: ﺏ ﺍﻹِﺟﺎﺑﺔ ﺍﶈﻘﻘﺔ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ،ﻭﺍﻟﺜﺎﱐ :ﻗﺮﺑﻪ ﺍﳋﺎﺹ ﻣﻦ ﺃﻫﻞ ﻋﺮﻓﺔ ،ﻭﻣﺒﺎﻫﺎﺗﻪ ﻢ ﻗﺮ ﻣﻼﺋﻜﺘﻪ ،ﻓﺘﺴﺘﺸ ِﻌ ﺮ ﻗﻠﻮ ﺏ ﺃﻫﻞ ﺍﻹِﳝﺎﻥ ﺬﻩ ﺍﻷﻣﻮﺭ ،ﻓﺘﺰﺩﺍﺩ ﻗﻮﺓ ﺇﱃ ﻗﻮﺎ ،ﻭﻓﺮﺣﹰﺎ ﺖ ﻭﻗﻔ ﹸﺔ ﻳﻮ ِﻡ ﻀﹶﻠ ْ ﻭﺳﺮﻭﺭﹰﺍ ﻭﺍﺑﺘﻬﺎﺟﹰﺎ ﻭﺭﺟﺎﺀ ﻟﻔﻀﻞ ﺭﺎ ﻭﻛﺮﻣﻪ ،ﻓﺒﻬﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻭﻏﲑﻫﺎ ﹸﻓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻏﲑﻫﺎ. ﻭﺃﻣﺎ ﻣﺎ ﺍﺳﺘﻔﺎﺽ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻌﻮﺍﻡ ﺑﺄﺎ 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 ﺃﻃﻴﺒﻪ ،ﻭﺍﺧﺘﺼﻪ ﻟﻨﻔﺴﻪ ﻭﺍﺭﺗﻀﺎﻩ ﺩﻭﻥ ﻏﲑﻩ ،ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﻃﻴ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺼﺪﻗﺔ ﺇﻻ ﺍﻟﻄﻴﺐ ،ﻓﺎﻟﻄﻴﺐ ﻣِﻦ ﻛﻞ ﺷﻲﺀ ﻫﻮ ﳐﺘﺎﺭﻩ ﺗﻌﺎﱃ. ﻭﺃﻣﺎ ﺧﻠﻘﹸﻪ ﺗﻌﺎﱃ ،ﻓﻌﺎﻡ ﻟﻠﻨﻮﻋﲔ ،ﻭﺬﺍ ﻳﻌﻠﻢ ﻋﻨﻮﺍ ﹸﻥ ﺳﻌﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻭﺷﻘﺎﻭﺗﻪ ،ﻓﺈﻥ ﺍﻟﻄﻴﺐ ﻻ ﻳﻨﺎﺳﺒﻪ ﺇﻻ ﺍﻟﻄﻴﺐ ،ﻭﻻ ﻳﺮﺿﻰ ﺇﻻ ﺑﻪ ،ﻭﻻ ﻳﺴﻜﹸﻦ ﺇﻻ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻄﻤﺌﻦ ﻗﻠﺒﻪ ﺇﻻ ﺑﻪ ،ﻓﻠﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟ ﹶﻜِﻠﻢ ﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ ﻻ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﻻ ﻫﻮ ،ﻭﻫﻮ ﺃﺷ ﺪ ﺷﻲﺀ ﻧﻔﺮﺓ ﻋﻦ ﺍﻟﻔﺤﺶ ﰲ ﺍﳌﻘﺎﻝ ،ﻭﺍﻟﺘﻔﺤﺶ 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 ﻭﺍﻟﺒﻬﺖ،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 ﻳﺸ ِﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ ،ﻭﻳﺆِﺛ ﺮ ﺣﺴﻨﻬﺎ ﺍﻟﺸﺮ ﻣﺮﺿﺎﺗﻪ ﻋﻠﻰ ﻫﻮﺍﻩ ،ﻭﻳﺘﺤﺒ ﺴ ﻦ ﺇﱃ ﺧﻠﻘﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ،ﻓﻴﻔﻌ ﹶﻞ ﺤِ ﺐ ﺇﻟﻴﻪ ﺟﻬﺪﻩ ﻭﻃﺎﻗﺘﻪ ،ﻭﻳْ ﻢ ﻣﺎ ﻳﺤﺐ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺑﻪ ،ﻭﻳﻌﺎﻣﻠﻮﻩ ﺑﻪ ،ﻭﻳ ﺪﻋﻬﻢ ﳑﺎ ﳛﺐ ﺃﻥ ﻳ ﺪﻋﻮﻩ ﻣﻨﻪ ،ﻭﻳﻨﺼﺤﻬﻢ ﲟﺎ ﻳﻨﺼﺢ ﺑﻪ ﻧﻔﺴﻪ ،ﻭﳛﻜﻢ ﳍﻢ ﲟﺎ ﳛﺐ ﺃﻥ ﳛﻜﻢ ﻟﻪ ﺑﻪ ،ﻭﳛﻤﻞ ﺃﺫﺍﻫﻢ ﻭﻻ ﳛﻤﻠﻬﻢ ﺃﺫﺍﻩ، ﻭﻳ ﹸﻜﻒ ﻋﻦ ﺃﻋﺮﺍﺿﻬﻢ ﻭﻻ ﻳﻘﺎﺑﻠﻬﻢ ﲟﺎ ﻧﺎﻟﻮﺍ ﻣﻦ ﻋﺮﺿﻪ ،ﻭﺇﺫﺍ ﺭﺃﻯ ﳍﻢ ﺣﺴﻨﹰﺎ ﺃﺫﺍﻋﻪ ،ﻭﺇﺫﺍ ﺾ ﻟﻠﹼﻪ ﺭﺃﻯ ﳍﻢ ﺳﻴﺌﺎﹰ ،ﻛﺘﻤﻪ ،ﻭﻳﻘﻴﻢ ﺃﻋﺬﺍﺭﻫﻢ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻓﻴﻤﺎ ﻻ ﻳﺒ ِﻄﻞﹸ ﺷﺮﻳﻌﺔ ،ﻭﻻ ﻳﻨﺎﻗ ﺃﻣﺮﹰﺍ ﻭﻻ ﻴﹰﺎ. ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﺧﻼﻕ ﺃﻃﻴﺒﻬﺎ 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 ﻳﻐﺬﱢﻱ ﺍﻟﺒﺪﻥ ﻭﺍﻟﺮﻭﺡ ﺃﺣﺴ ﻦ ﺗﻐﺬﻳﺔ ،ﻣﻊ ﺳﻼﻣﺔ ﺍﻟﻌﺒﺪ ﻣﻦ ﺗِﺒ ﻌِﺘ ِﻪ. ﻭﻛﺬﻟﻚ ﻻ ﳜﺘﺎﺭ ﻣﻦ ﺍﳌﻨﺎﻛﺢ ﺇﻻ ﺃﻃﻴﺒﻬﺎ ﻭﺃﺯﻛﺎﻫﺎ ،ﻭﻣِﻦ ﺍﻟﺮﺍﺋﺤﺔ ﺇﻻ ﺃﻃﻴﺒﻬﺎ ﻭﺃﺯﻛﺎﻫﺎ ،ﻭﻣﻦ ﺍﻷﺻﺤﺎﺏ ﻭﺍﻟﻌﺸﺮﺍﺀ ﺇﻻ ﺍﻟﻄﻴﺒﲔ ﻣﻨﻬﻢ ،ﻓﺮﻭﺣﻪ ﻃﻴﺐ ،ﻭﺑﺪﻧﻪ ﻃﻴﺐ، ﻭ ﺧﹸﻠﻘﹸﻪ ﻃﻴﺐ ،ﻭﻋﻤﻠﹸﻪ ﻃﻴﺐ ،ﻭﻛﻼﻣﻪ ﻃﻴﺐ ،ﻭﻣﻄﻌﻤﻪ ﻃﻴﺐ ،ﻭﻣﺸﺮﺑﻪ ﻃﻴﺐ ،ﻭﻣﻠﺒﺴ ﻪ ﻃﻴﺐ ،ﻭﻣﻨ ِﻜﺤﻪ ﻃﻴﺐ ،ﻭﻣﺪﺧﻠﹸﻪ ﻃﻴﺐ ،ﻭﳐﺮﺟﻪ ﻃﻴﺐ ،ﻭﻣْﻨ ﹶﻘﹶﻠﺒﻪ ﻃﻴﺐ ،ﻭﻣﺜﻮﺍﻩ ﻛﻠﻪ ﲔ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺳﻼ ﻡ ﻃﻴﺐ .ﻓﻬﺬﺍ ﳑﻦ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻪ﴿ :ﺍﹼﻟﺬِﻳ ﻦ ﺗﺘ ﻮﻓﱠﺎ ﻫ ﻢ ﺍﹾﻟﻤﻼِﺋ ﹶﻜﺔﹸ ﹶﻃﻴِﺒ ﺠﻨ ﹶﺔ ِﺑﻤﺎ ﹸﻛْﻨﺘ ْﻢ ﺗ ْﻌ ﻤﻠﹸﻮ ﹶﻥ﴾ ]ﺍﻟﻨﺤﻞ [٣٢ :ﻭ ِﻣ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﹸﻮﻝ ﳍﻢ ﺧ ﺰﻧﺔﹸ ﻋﹶﻠْﻴﻜﹸﻢ ﺍ ْﺩ ﺧﻠﹸﻮﹾﺍ ﺍﹾﻟ ﻼ ﻡ ﻋﹶﻠْﻴ ﹸﻜ ْﻢ ِﻃْﺒﺘ ْﻢ ﻓﹶﺎ ْﺩ ﺧﻠﹸﻮﻫﺎ ﺧﺎِﻟﺪِﻳ ﻦ﴾ ]ﺍﻟﺰﻣﺮ [٧٣ :ﻭﻫﺬﻩ ﺍﻟﻔﺎﺀ ﺗﻘﺘﻀﻲ ﺍﳉﻨﺔ ﴿ :ﺳ ﹶ ﺨﺒِﻴﺜﹸﻮ ﹶﻥ ﲔ ﻭﺍﹾﻟ ﺨﺒِﻴِﺜ ﺕ ِﻟ ﹾﻠ ﺨﺒِﻴﺜﹶﺎ ﺍﻟﺴﺒﺒﻴﺔ ،ﺃﻱ :ﺑﺴﺒﺐ ﻃﻴﺒﻜﻢ ﺍﺩﺧﻼﻫﺎ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺍﹾﻟ ﺕ﴾ ]ﺍﻟﻨﻮﺭ [٢٦ :ﻭﻗﺪ ﻓﺴﺮﺕ ﺍﻵﻳﺔ ﺑﺄﻥ ﲔ ﻭﺍﻟ ﹼﻄﻴﺒﻮ ﹶﻥ ِﻟ ﹾﻠ ﹼﻄﻴﺒﺎ ِ ﺕ ﻟِﻠ ﹼﻄﻴِﺒ ﺕ ﻭﺍﻟ ﹼﻄﻴﺒﺎ 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 ﺍﻟﻄﱠﻴ ﲝﺬﺍﻓﲑﻩ ﰲ ﺍﻟﻨﺎﺭ ﻓﺠﻌﻞ ﺍﻟﺪﻭﺭ 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 ﺍﻟﻨﺎﺭ ،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 ﻳﺨﺎﻟِﻄﻬﻢ ﻏﲑﻫﻢ ،ﻭﺟﻌﻞ ﺍﳋﺒﻴ ﹶ ﺚ ﻭﺃﻫﻠﻪ ﰲ ﺩﺍﺭ ﻋﻠﻰ ﺣﺪﺓ ﻻ ﳜﺎﻟﻄﻬﻢ ﻏﲑﻫﻢ ،ﻓﻌﺎﺩ ﺍﻷﻣﺮ ﺇﱃ ﺩﺍﺭﻳﻦ ﻓﻘﻂ :ﺍﳉﻨﺔ ،ﻭﻫﻲ ﺩﺍﺭ ﺍﻟﻄﻴﺒﲔ ،ﻭﺍﻟﻨﺎﺭ، ﺕ ﻭﻫﻲ ﺩﺍﺭ ﺍﳋﺒﻴﺜﲔ ،ﻭﺃﻧﺸﺄ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻔﺮﻳﻘﲔ ﺛﻮﺍﺑﻬﻢ ﻭﻋﻘﺎﺑﻬﻢ ،ﻓﺠﻌﻞ ﻃﻴﺒﺎ ِ ﲔ ﻧﻌﻴﻤﻬﻢ ﻭﻟﺬﺍﻢ ،ﺃﻧﺸﺄ ﳍﻢ ﻣﻨﻬﺎ ﺃﻛﻤ ﹶﻞ ﺃﺳﺒﺎﺏ ﺃﻗﻮﺍﻝ ﻫﺆﻻﺀ ﻭﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻫﻲ ﻋ ﲔ ﻋﺬﺍﻢ 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 ،ﻟﻴﺮِﻱ ﻋﺒﺎﺩﻩ ﻛﻤﺎ ﹶﻝ ﺭﺑﻮﺑﻴﺘﻪ ،ﻭﻛﻤﺎ ﹶﻝ ﺣﻜﻤﺘﻪ ﻭﻋﻠﻤﻪ ﻭﻋﺪﻟﻪ ﻭﺭﲪﺘﻪ ،ﻭﻟﻴﻌﻠﻢ ﺃﻋﺪﺍﺅﻩ ﺃﻢ 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 ﺴﻤﻮﹾﺍ ﺑِﺎﻟﹼﻠ ِﻪ ﺟ ْﻬ ﺪ ﹶﺃْﻳﻤﺎِﻧ ِﻬ ْﻢ ﹶﻻ ﻳْﺒ ﻌﺚﹸ ﺍﻟﻠﹼ ﻪ ﻣﻦ ﻳﻤﻮ ﴿ ﻭﹶﺃ ﹾﻗ ﺨﺘِﻠﻔﹸﻮ ﹶﻥ ﻓِﻴ ِﻪ ﻭِﻟﻴ ْﻌﹶﻠ ﻢ ﺍﹼﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃﻧ ﻬ ْﻢ ﻛﹶﺎﻧﻮﹾﺍ ﺱ ﹶﻻ ﻳ ْﻌﹶﻠﻤﻮ ﹶﻥ * ِﻟﻴﺒﻴ ﻦ ﹶﻟﻬﻢ ﺍﹼﻟﺬِﻱ ﻳ ْ ﺍﹾﻟﻨﺎ ِ ﲔ﴾ ]ﺍﻟﻨﺤﻞ.[٣٩-٣٨ : ﻛﹶﺎ ِﺫِﺑ ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﻠﹼﻪ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﺟﻌﻞ ﻟﻠﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﻋﻨﻮﺍﻧﹰﺎ ﻳﻌﺮﻓﺎﻥ ﺑﻪ، ﻓﺎﻟﺴﻌﻴ ﺪ ﺍﻟﻄﻴﺐ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﺇﻻ ﻃﻴﺐ ،ﻭﻻ ﻳﺄﰐ ﺇﻻ ﻃﻴﺒﹰﺎ ﻭﻻ ﻳﺼﺪﺭ ﻣﻨﻪ ﺇﻻ ﻃﻴﺐ ،ﻭﻻ ﻳﻼﺑِﺲ ﺇﻻ ﻃﻴﺒﺎﹰ ،ﻭﺍﻟﺸﻘﻲ ﺍﳋﺒﻴﺚ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﺇﻻ ﺍﳋﺒﻴﺚ ،ﻭﻻ ﻳﺄﰐ ﺇﻻ ﺧﺒﻴﺜﺎﹰ ،ﻭﻻ ﻳﺼﺪﺭ 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 ،ﻓﻴﻮﺍﻓﻴﻪ 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 ﻭﻳﻤﺴﻚ ﻋﻦ ﺍﻵﺧﺮ ﻣﻮﺍﺩ ﺍﻟﺘﻄﻬﲑ ،ﻓﻴﻠﻘﺎﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲟﺎﺩﺓ ﺧﺒﻴﺜﺔ ،ﻭﻣﺎﺩﺓ ﻃﻴﺒﺔ ،ﻭﺣﻜﻤﺘﻪ ﺗﻌﺎﱃ ﺗﺄﰉ ﺃﻥ ﻳﺠﺎﻭﺭﻩ 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 ﺃﺳﺮﻋﻬﻢ ﺧﺮﻭﺟﺎﹰ،ﻭﺃﺑﻄﺆﻫﻢ ﺃﺑﻄﺆﻫﻢ ﺧﺮﻭﺟﺎﹰ ،ﺟﺰﺍ ًﺀ ﻭﻓﺎﻗﺎﹰ ،ﻭﻣﺎ ﺭﺑﻚ 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 ﺣﺮﻡ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳌﺸﺮﻙ ﺍﳉﻨﺔ. ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺆﻣﻦ ﺍﻟﻄﻴﺐ ﺍﳌﻄﻴﺐ ﻣﱪﺀﹰﺍ 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 ﻳﻨﺎﻝ ﺭﺿﻰ ﺍﻟﻠﹼﻪ ﺍﻟﺒﺘﺔ ﺇﻻ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ،ﻓﺎﻟ ﱠﻄﻴﺐ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺧﻼﻕ ،ﻟﻴﺲ ﺇﻻ ﻫﺪﻳﻬﻢ ﻭﻣﺎ ﺟﺎﺅﻭﺍ ﺑﻪ ،ﻓﻬﻢ ﺍﳌﻴﺰﺍ ﹸﻥ ﺍﻟﺮﺍﺟﺢ ﺍﻟﺬﻱ ﻋﻠﻰ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﺃﺧﻼﻗﻬﻢ ﺗﻮﺯﻥ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ ،ﻭﲟﺘﺎﺑﻌﺘﻬﻢ ﻳﺘﻤﻴﺰ ﺃﻫﻞ ﺍﳍﺪﻯ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻝ ،ﻓﺎﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻬﻢ ﺃﻋﻈ ﻢ ﻣِﻦ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺪﻥ ﺇﱃ ﺭﻭﺣﻪ ،ﻭﺍﻟﻌﲔ ﺇﱃ ﻧﻮﺭﻫﺎ ،ﻭﺍﻟﺮﻭﺡ ﺇﱃ ﺣﻴﺎﺎ ،ﻓﺄﻱ ﺿﺮﻭﺭﺓ ﻭﺣﺎﺟﺔ ﻓﹸ ِﺮﺿﺖ ،ﻓﻀﺮﻭﺭ ﹸﺓ ﺍﻟﻌﺒﺪ ﻭﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻟﺮﺳﻞ ﻓﻮﻗﻬﺎ ﺑﻜﺜﲑ .ﻭﻣﺎ ﻇﻨﻚ ﲟﻦ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻚ ﻫﺪﻳﻪ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻃﺮﻓ ﹶﺔ ﻋﲔ ،ﻓﺴﺪ ﻗﻠﺒﻚ ،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 ﻤﻴ ٍ ﻣﺎ ِﻟﺠ ﺮ ٍ ) (٤٦ﻋﺠﺰ ﺑﲔ ﻟﻠﻤﺘﻨﱯ ﻭﺻﺪﺭﻩ:
=
٢٨ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻌﺎﺩ ﹸﺓ ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﻣﻌﻠﻘ ﹰﺔ ﺪﻱ ﺍﻟﻨﱯ ج ،ﻓﻴﺠِﺐ ﻋﻠﻰ ﻛ ﹶﻞ ﻣﻦ ﺨﺮﺝ ﺑﻪ ﻧﺼﺢ ﻧﻔﺴﻪ ،ﻭﺃﺣﺐ ﳒﺎﺎ ﻭﺳﻌﺎﺩﺎ ،ﺃﻥ ﻳﻌﺮﻑ ﻣﻦ ﻫﺪﻳﻪ ﻭﺳﲑﺗﻪ ﻭﺷﺄﻧﻪ ﻣﺎ ﻳ ْ ﻋﻦ ﺍﳉﺎﻫﻠﲔ ﺑﻪ ،ﻭﻳﺪﺧﻞ ﺑﻪ ﰲ ﻋِﺪﺍﺩ ﺃﺗﺒﺎﻋﻪ ﻭﺷِﻴﻌﺘﻪ ﻭﺣِﺰﺑﻪ ،ﻭﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺑﲔ ﻣﺴﺘﻘِﻞ، ﻭﻣﺴﺘﻜﺜِﺮ ،ﻭﳏﺮﻭﻡ ،ﻭﺍﻟﻔﻀ ﹸﻞ ﺑﻴﺪ ﺍﻟﻠﹼﻪ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﺍﻟﻠﹼﻪ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ. ﻓﺼﻞ
ﻭﻫﺬﻩ ﻛﻠﻤﺎﺕ ﻳﺴﲑﺓ ﻻ ﻳﺴﺘﻐﲏ 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 ﺷﻌﺒﺔ ،ﻭﺍﳍﻤﺔ ﻗﺪ ﺗﻔﺮﻗﺖ ﺷ ﹶﺬ ﺭ ﻣ ﹶﺬ ﺭ) ،(٤٨ﻭﺍﻟﻜﺘﺎﺏ ﻣﻔﻘﻮﺩ، ﺍﻹِﻗﺎﻣﺔ ،ﻭﺍﻟﻘﻠ ﻭ ﻣ ْﻦ ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﳌﺬﺍﻛﺮﺗﻪ ﻣﻌﺪﻭﻡ ﻏ ﲑ ﻣﻮﺟﻮﺩ ،ﹶﻓﻌﻮ 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 ﻭﺍﶈﺮﻓﲔ ،ﻓﻠﻴﺲ ﻟﻪ ﻣ ﻌﻮﻝ ﺇﻻ ﻋﻠﻰ ﺍﻟﺼ ِﱪ ﺍﳉﻤﻴﻞ ،ﻭﻣﺎ ﻟﻪ ﻧﺎﺻﺮ ﻭﻻ ﻣﻌﲔ ﺇﻻ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻭﻫﻮ ﺣﺴﺒﻨﺎ 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 ﻋﺪﻭﻩ ﺇﺫ ﺫﺍﻙ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﲔ ﻳﺪﻱ ﻣﻠِﻚ ﺍﻟﺮﻭﻡ) ،(٤٩ﻓﺄﹶﺷﺮﻑ ﺍﻟﻘﻮﻡ ﻗﻮﻣﻪ ،ﻭﺃﹶﺷﺮﻑ ﺍﻟﻘﺒﺎﺋﻞ ﻗﺒﻴﻠﹸﻪ ،ﻭﺃﹶﺷﺮﻑ ﺍﻷﻓﺨﺎﺫ ﻓﺨﺬﻩ. = ﺴﻬِ ﻞ ﺍ ﹶﳍﻮﺍ 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 ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ،ﺑﻦ ﻋﺒﺪ ﺍﳌﹸﻄﱠﻠِﺐ ،ﺑﻦ ﻫﺎﺷِﻢ ،ﺑﻦ ﻋﺒ ِﺪ ﻣﻨﺎﻑ ،ﺑﻦ ﹸﻗ ﻀﺮِ ،ﺑ ِﻦ ﻛِﻼﺏ ،ﺑ ِﻦ ﻣﺮﺓ ،ﺑ ِﻦ ﹶﻛ ْﻌﺐِ ،ﺑ ِﻦ ﹸﻟﺆﻱ ،ﺑ ِﻦ ﻏﹶﺎﻟِﺐ ،ﺑ ِﻦ ِﻓﻬْﺮ ،ﺑ ِﻦ ﻣﺎِﻟﻚ ،ﺑ ِﻦ ﺍﻟﻨ ْ ﻀﺮ ،ﺑ ِﻦ ِﻧﺰﺍﺭ ،ﺑ ِﻦ ﻣ ﻌﺪ ،ﺑ ِﻦ ﻋ ْﺪﻧﺎﻥ. ِﻛﻨﺎﻧﺔ ،ﺑ ِﻦ ﺧ ﺰْﻳﻤﺔ ،ﺑ ِﻦ ﻣْ ﺪ ِﺭﻛﹶﺔ ،ﺑ ِﻦ ﺇﻟﻴﺎﺱ ،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. ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺇﺳﺤﺎﻕ ﻓﺒﺎﻃﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻭﺟﻬﺎﹰ ،ﻭﲰﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﻫﻮ ﻣﺘﻠﻘﻰ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ،ﻣﻊ ﺃﻧﻪ ﺑﺎﻃﻞ ﺑﻨﺺ ﻛﺘﺎﻢ ،ﻓﺈﻥ ﻓﻴﻪ :ﺇﻥ ﺍﻟﻠﹼﻪ ﺃﻣﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﻳﺬﺑﺢ ﺍﺑﻨﻪ 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 ﻭﻛﺬﻢ ،ﻷﺎ 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 ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﺬﺑﻴﺢ ﺇﺳﺤﺎﻕ ،ﻭﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﺑﺸﺮ ﺃﻡ ﺇﺳﺤﺎﻕ ﺑﻪ ﻭﺑﺎﺑﻨﻪ ﻳﻌﻘﻮﺏ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻁ* ﻒ ِﺇﻧﺎ ﹸﺃ ْﺭ ِﺳ ﹾﻠﻨﺎ ِﺇﹶﻟ ﻰ ﹶﻗ ْﻮ ِﻡ ﻟﹸﻮ ٍ ﺨ ْ ﺍﳌﻼﺋﻜﺔ :ﺇﻢ ﻗﺎﻟﻮﺍ ﻹِﺑﺮﺍﻫﻴﻢ ﳌﺎ ﺃﺗﻮﻩ ﺑﺎﻟﺒﺸﺮﻯ ﴿ :ﹶﻻ ﺗ ﺏ﴾ ]ﻫﻮﺩ-٧٠ : ﻕ ﻳ ْﻌﻘﹸﻮ ﻕ ﻭﻣِﻦ ﻭﺭﺍ ِﺀ ِﺇ ْﺳﺤﺎ ﺸ ْﺮﻧﺎﻫﺎ ِﺑِﺈ ْﺳﺤﺎ ﺖ ﹶﻓﺒ ﺤ ﹶﻜ ْ ﻀِ ﻭﺍ ْﻣ ﺮﹶﺃﺗﻪ ﻗﹶﺎِﺋ ﻤ ﹲﺔ ﹶﻓ ﺐ ﺃﻥ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ [٧١ﻓﻤﺤﺎﻝ ﺃﻥ ﻳﺒﺸﺮﻫﺎ ﺑﺄﻧﻪ ﻳﻜﻮﻥ ﳍﺎ ﻭﻟﺪ ،ﰒ ﻳﺄﻣﺮ ﺑﺬﲝﻪ ،ﻭﻻ ﺭﻳ ﺍﻟﺴﻼﻡ ﺩﺍﺧﻞ ﰲ ﺍﻟﺒﺸﺎﺭﺓ ،ﹶﻓﺘﻨﺎﻭﻝ 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 ﻭﺭﺍ ِﺀ ِﺇ ْﺳﺤﺎ 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 ﻳﻀﻌﻒ ﺍﳉ ﺮ ﺃﻣﺮ َﺁﺧﺮ، ﺑﺸﺎﺭﺗﻪ ﺑﺎﻷﻣﺮﻳﻦ ﲨﻴﻌﹰﺎ .ﻫﺬﺍ ﳑﺎ ﻻ ﻳﺴﺘﺮﻳ ﻭﻫﻮ ﺿﻌﻒ ﻗﻮﻟﻚ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﻭ ِﻣ ْﻦ ﺑﻌﺪﻩ ﻋﻤﺮﻭ ،ﻭﻷﻥ ﺍﻟﻌﺎﻃﻒ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺣﺮﻑ ﺍﳉﺮ.،ﻓﻼ ﻳﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺮﻭﺭ ،ﻛﻤﺎ ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺣﺮﻑ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ .ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺫﻛﺮ ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﺑﻨﻪ ﺍﻟﺬﺑﻴﺢ ﰲ ﺳﻮﺭﺓ )ﺍﻟﺼﺎﻓﺎﺕ( ﻗﺎﻝ: ﺠﺰِﻱ ﻚ ﻧ ْ ﺖ ﺍﻟ ﺮ ْﺅﻳﺎ ِﺇﻧﺎ ﹶﻛ ﹶﺬِﻟ ﺻ ﺪ ﹾﻗ ﲔ * ﻭﻧﺎ ﺩْﻳﻨﺎ ﻩ ﺃﹶﻥ ﻳِﺈْﺑﺮﺍﻫِﻴﻢ * ﹶﻗ ْﺪ ﺠِﺒ ِ ﴿ﹶﻓﹶﻠﻤﺎ ﹶﺃ ْﺳﹶﻠﻤﺎ ﻭﺗﹼﻠ ﻪ ِﻟ ﹾﻠ ﻼﺀُ ﺍﹾﻟﻤِﺒﲔ * ﻭﹶﻓ ﺪْﻳﻨﺎ ﻩ ِﺑ ِﺬْﺑ ٍﺢ ﻋﻈِﻴ ٍﻢ * ﻭﺗ ﺮ ﹾﻛﻨﺎ ﻋﹶﻠْﻴ ِﻪ ﻓِﻲ ﲔ * ِﺇ ﹼﻥ ﻫﺬﹶﺍ ﹶﻟﻬ ﻮ ﺍﹾﻟﺒ ﹶ ﺴِﻨ ﺤِ ﺍﹾﻟﻤْ ﲔ﴾ ﲔ * ِﺇﻧ ﻪ ِﻣ ْﻦ ِﻋﺒﺎ ِﺩﻧﺎ ﺍﹾﻟﻤْ ﺆ ِﻣِﻨ ﺴِﻨ ﺤِ ﺠﺰِﻱ ﺍﹾﻟﻤْ ﻚ ﻧ ْ ﻼ ﻡ ﻋﹶﻠ ﻰ ِﺇْﺑﺮﺍﻫِﻴ ﻢ * ﹶﻛ ﹶﺬِﻟ ﺍﻵ ِﺧﺮِﻳ ﻦ * ﺳ ﹶ ﲔ﴾ ﺤ ﻕ ﻧِﺒﻴﹰﺎ ﻣ ﻦ ﺍﻟﺼﺎِﻟ ِ ﺸ ْﺮﻧﺎ ﻩ ِﺑِﺈ ْﺳﺤﺎ ]ﺍﻟﺼﺎﻓﺎﺕ .[١١١-١٠٣ :ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﺑ ]ﺍﻟﺼﺎﻓﺎﺕ .[١١٢ :ﻓﻬﺬﻩ ﺑﺸﺎﺭﺓ ﻣﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻪ ﺷﻜﺮﹰﺍ ﻋﻠﻰ ﺻﱪﻩ ﻋﻠﻰ ﻣﺎ ﺃﹸ ِﻣ ﺮ ﺑﻪ، ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﰲ ﺃﻥ ﺍﳌﺒﺸﺮ 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 ﺍﻟﻨﺒﻮﺓ. ﻗﻴﻞ :ﺍﻟﺒﺸﺎﺭﺓ ﻭﻗﻌﺖ ﻋﻠﻰ ﺍﻤﻮﻉ :ﻋﻠﻰ ﺫﺍﺗﻪ ﻭﻭﺟﻮﺩﻩ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻴﺎﹰ ،ﻭﳍﺬﺍ ﺝ ﺍﻟﺒِﺸﺎﺭﺓ ﺃﻥ ﺗﻘﻊ ﻧﺼﺐ )ﻧﺒﻴﹰﺎ( ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﳌﻘﺪﺭ ،ﺃﻱ :ﻣﻘﺪﺭﹰﺍ ﻧﺒﻮﺗﻪ ،ﻓﻼ ﳝﻜﻦ ﺇﺧﺮﺍ ﻀﹶﻠﺔِ ،ﻫﺬﺍ ﻣﺤﺎﻝ 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 ﺍﻟﻨﺤﺮ ﺎ ،ﻛﻤﺎ ﻭﺃﻳﻀﹰﺎ ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﻟﺬﺑﻴﺢ ﻛﺎﻥ ﲟﻜﹼﺔ ،ﻭﻟﺬﻟﻚ ﺟﻌﻠﺖ ﺍﻟﻘﺮﺍﺑ ﺟﻌِﻞ ﺍﻟﺴﻌ ﻲ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻭﺭﻣﻲ ﺍﳉﻤﺎﺭ ﺗﺬﻛﲑﹰﺍ ﻟﺸﺄﻥ ﺇِﲰﺎﻋﻴﻞ ﻭﺃﻣﻪ ،ﻭﺇﻗﺎﻣ ﹰﺔ ﻟﺬﻛﺮ ﺍﻟﻠﹼﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﻭﺃﻣﻪ ﳘﺎ ﺍﻟﻠﱠﺬﺍﻥ ﻛﺎﻧﺎ ﲟﻜﹼﺔ ﺩﻭﻥ ﺇﺳﺤﺎﻕ ﻭﺃﻣﻪ ،ﻭﳍﺬﺍ ﺍﺗﺼﻞ ﻣﻜﺎ ﹸﻥ ﺍﻟﺬﺑﺢ ﻭﺯﻣﺎﻧﻪ ﺑﺎﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻙ ﰲ ﺑﻨﺎﺋﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ،ﻭﻛﺎﻥ ﺍﻟﻨﺤ 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 ﻭﺍﻟﻨﺤﺮ ﺑﺎﻟﺸﺎﻡ ،ﻻ ﲟﻜﹼﺔ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﲰﻰ ﺍﻟﺬﺑﻴﺢ ﺣﻠﻴﻤﹰﺎ .ﻷﻧﻪ ﻻ ﺃﺣﻠﻢ ﳑﻦ ﺃﺳﻠﻢ ﻧﻔﺴﻪ ﻟﻠﺬﺑﺢ ﻒ ِﺇْﺑﺮﺍﻫِﻴ ﻢ ﺿْﻴ ِ ﺚ ﻃﺎﻋﺔ ﻟﺮﺑﻪ .ﻭﳌﺎ ﺫﻛﺮ ﺇﺳﺤﺎﻕ ﲰﺎﻩ ﻋﻠﻴﻤﺎﹰ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻫ ﹾﻞ ﹶﺃﺗﺎ ﻙ ﺣﺪِﻳ ﹸ ﻼ ﻡ ﹶﻗ ْﻮ ﻡ ﻣﻨ ﹶﻜﺮﻭ 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 ﺸﺮﻭ ﻩ ِﺑﻐ ﹶ ﻒ ﻭﺑ ﺨ ْ [٢٥ﺇﱃ ﺃﻥ ﻗﺎﻝ﴿ :ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻻ ﺗ
٣١ ﺴ ﺮﻳ ِﺔ .ﻭﺃﻳﻀﹰﺎ ﺇﺳﺤﺎﻕ ﺑﻼ ﺭﻳﺐ ،ﻷﻧﻪ ﻣﻦ ﺍﻣﺮﺃﺗﻪ ،ﻭﻫﻲ ﺍﳌﺒﺸﺮﺓ ﺑﻪ ،ﻭﺃﻣﺎ ﺇﲰﺎﻋﻴﻞ ،ﻓﻤﻦ ﺍﻟ ﺱ ﻣﻦ ﺍﻟﻮﻟﺪ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﺇﲰﺎﻋﻴﻞ ،ﻓﺈﻧﻪ ﻭﻟﺪ ﻗﺒ ﹶﻞ ﺫﻟﻚ. ﻓﺈﻤﺎ ﺑﺸﺮﺍ ﺑﻪ ﻋﻠﻰ ﺍﻟ ِﻜ ﱪ ﻭﺍﻟﻴ 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 ْﻌﺒ ﹲﺔ ﻣﻦ ﻗﻠﺒﻪ ﺐ ﻳﻘﺘﻀﻲ ﺗﻮﺣﻴ ﺪ ﺍﶈﺒﻮﺏ ﺑﺎﶈﺒﺔ ،ﻭﺃﻥ ﺼ ﲟﺤﺒﺘﻪ ،ﻭﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﺍﲣﺬﻩ ﺧﻠﻴﻼﹰ ،ﻭﺍﳋﹸﻠﺔ ﻣْﻨ ِ ﻻ ﻳﺸﺎﺭﻙ 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 ﺣﺼﻞ ﺴ ﺦ ﺍﻷﻣﺮ ،ﻭﻓﹸﺪﻱ ﺍﻟﺬﺑﻴﺢ ،ﻭﺻﺪﻕ 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، ﻓﺈﺎ ﻛﺎﻧﺖ ﺟﺎﺭﻳﺔ ،ﻓﻠﻤﺎ ﻭﻟﺪﺕ ﺇﲰﺎﻋﻴﻞ ﻭﺃﹶﺣﺒﻪ ﺃﺑﻮﻩ ،ﺍﺷﺘﺪﺕ ﻏﲑﺓ )ﺳﺎﺭﺓ( ،ﻓﺄﻣﺮ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺒﻌﺪ 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 ﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻗﺘﻀﺖ ﺃﻥ ﻳﺄﻣﺮ ﺐ ﺍﻟﺴﻴﺪﺓ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﻭﻟﺪﻫﺎ ،ﻭﺗﺘﺒﺪﻝ ﻗﺴﻮ ﹸﺓ ﺍﻟﻐﲑﺓ ﺴ ﺮﻳﺔِ ،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 ﻭﻟﻴﺮ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﻭﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻐﺮﺑﺔ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺇﱃ ﺫﺑﺢ ﺍﻟﻮﻟﺪ ﺁﻟﺖ ﺇﱃ ﻣﺎ ﺁﻟﺖ ﺇﻟﻴﻪ ،ﻣﻦ ﺟﻌﻞ ﺕ ﳍﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ، ﻚ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ،ﻭﻣﺘﻌﺒﺪﺍ ٍ ﺁﺛﺎﺭﳘﺎ ﻭﻣﻮﺍﻃﻰﺀ ﺃﻗﺪﺍﻣﻬﻤﺎ ﻣﻨﺎﺳ ﻭﻫﺬﻩ ﺳﻨﺘﻪ ﺗﻌﺎﱃ ﻓِﻴﻤﻦ ﻳﺮﻳﺪ ﺭﻓﻌﻪ ﻣِﻦ ﺧﻠﻘﻪ ﺃﻥ ﳝ ﻦ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﺳﺘﻀﻌﺎﻓﻪ ﻭﺫﻟﻪ ﻭﺍﻧﻜﺴﺎﺭﻩ. ﺠ ﻌﹶﻠﻬﻢ ﺠ ﻌﹶﻠﻬْ ﻢ ﹶﺃِﺋ ﻤ ﹰﺔ ﻭﻧ ْ ﺽ ﻭﻧ ْ ﻀ ِﻌﻔﹸﻮﹾﺍ ﻓِﻲ ﺍﻷ ْﺭ ِ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻧﺮِﻳ ﺪ ﺃﹶﻥ ﻧ ﻤﻦ ﻋﻠﹶﻰ ﺍﹼﻟﺬِﻳ ﻦ ﺍ ْﺳﺘ ْ ﲔ﴾ ]ﺍﻟﻘﺼﺺ [٥ :ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻳﺆْﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﺍﻟﻠﹼﻪ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ. ﺍﹾﻟﻮﺍ ِ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 ﻗﺪﻣﻬﺎ ﺍﻟﻠﹼﻪ ﻟﻨﺒﻴﻪ ﻭﺑﻴﺘﻪ ،ﻭﺇﻻ ﻓﺄﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ﻛﺎﻧﻮﺍ ﻧﺼﺎﺭﻯ ﺃﻫﻞ ﻛِﺘﺎﺏ ،ﻭﻛﺎﻥ ﺩﻳﻨﻬﻢ ﺧﲑﹰﺍ ﻣِﻦ ﺩﻳﻦ ﺃﻫﻞ ﻣﻜﹼﺔ ﺇﺫ ﺫﺍﻙ ،ﻷَﻢ ﻛﺎﻧﻮﺍ ﻋﺒﺎﺩ ﺃﻭﺛﺎﻥ ،ﻓﻨﺼﺮﻫﻢ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ﻧﺼﺮﹰﺍ ﻻ ﺻﻨﻊ 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 ﹸﺃﻣﻪ ﻣﺎﺗﺖ ﺑﲔ ﻣﻜﹼﺔ ﻭﺍﳌﺪﻳﻨﺔ )ﺑﺎﻷﺑﻮﺍﺀ() (٥٠ﻣﻨﺼﺮﻓﻬﺎ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻣِﻦ ﺯﻳﺎﺭﺓ ﺃﺧﻮﺍﻟﻪ ،ﻭﱂ ﻳﺴﺘﻜﻤﻞ ﺇﺫ ﺫﺍﻙ ﺳﺒ ﻊ ﺳﻨﲔ. ﻭ ﹶﻛ ﹶﻔﻠﹶﻪ ﺟﺪﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﺗﻮﰲ ﻭﻟِﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳓ ﻮ ﲦﺎﻥ ﺳﻨﲔ ،ﻭﻗﻴﻞ :ﺳﺖ، ﻭﻗﻴﻞ :ﻋﺸﺮ ،ﰒ ﹶﻛ ﹶﻔﻠﹶﻪ ﻋﻤﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ،ﻭﺍﺳﺘﻤﺮﺕ ﻛﻔﺎﻟﺘﻪ ﻟﻪ ،ﻓﻠﻤﺎ ﺑﻠﻎ ﺛِﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ، ﺧﺮﺝ ﺑﻪ ﻋﻤﻪ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻭﻗﻴﻞ :ﻛﺎﻧﺖ ِﺳﻨ ﻪ ﺗﺴ ﻊ ﺳﻨﲔ ،ﻭﰲ ﻫﺬﻩ ﺍﳋﺮﺟﺔ ﺭﺁﻩ ﺑﺤِﲑﻯ ﺍﻟﺮﺍﻫﺐ ،ﻭﺃﻣﺮ ﻋﻤﻪ ﺃﻻ ﻳ ﹾﻘﺪﻡ ﺑﻪ ﺇﱃ ﺍﻟﺸﺎﻡ ﺧﻮﻓﹰﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻓﺒﻌﺜﻪ ﻋﻤﻪ 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 ﻓﻠﻤﺎ 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 ﺭﺎ).(٥٢ ﺐ ﺍﻟﱠﻠ ﻪ ﺇﻟﻴﻪ ﺍﳋﻠﻮﺓ ،ﻭﺍﻟﺘﻌﺒ ﺪ ﻟﺮﺑﻪ ،ﻭﻛﺎﻥ ﳜﻠﻮ ﺑـ )ﻏﺎﺭ ﺣﺮﺍﺀ( ﻳﺘ ﻌﺒ ﺪ ﻓﻴﻪ ﰒ ﺣﺒ ) (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) ،(٥٣ﻭﺑ 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 ﺃﻣﻴﻨﻪ 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 ﻣﻀﺎ 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 ﺍﻟﻨﺒ ﻮ ِﺓ ِﻣ ﻨﻪ ﰲ ﺭﻣﻀﺎ ِﻥ ﺖ ﺖ ﻋﻠ ﻴ ِﻪ ﹶﺃ ﺭﺑﻌﻮ ﹶﻥ ﹶﻓﹶﺄ ﺷ ﺮ ﹶﻗ ﻭﹶﺃﺗ ﻭﺍﻷﻭﻟﻮﻥ ﻗﺎﻟﻮﺍ :ﺇﳕﺎ ﻛﺎﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁ ِﻥ ﰲ ﺭﻣﻀﺎﻥ ﲨﻠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺇﱃ ﺑﻴﺖ ﺍﻟﻌﺰﺓ ،ﰒ ﺃﹸﻧﺰﻝ ﻣﻨﺠﻤﺎ 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 :ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ،ﻭﻛﺎﻧﺖ ﻣﺒﺪﹶﺃ ﻭﺣﻴﻪ ج ،ﻭﻛﺎﻥ ﻻ ﻳﺮﻯ ﺭﺅﻳﺎ ﺇﻻ ﺟﺎﺀﺕ ﻣﺜﻞ ﻓﻠﻖ ﺍﻟﺼﺒﺢ. ﺍﻟﺜﺎﻧﻴﺔ :ﻣﺎ ﻛﺎﻥ ﻳﻠﻘﻴﻪ ﺍﳌﹶﻠﻚ ﰲ ﺭﻭْﻋﻪ ﻭﻗﻠﺒﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺮﺍﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ج: ﺲ ﺣﺘﻰ ﺗﺴْﺘ ﹾﻜ ِﻤ ﹶﻞ ِﺭ ْﺯﹶﻗﻬﺎ ،ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ ﻪ ﺕ ﻧ ﹾﻔ ﺚ ﰲ ﺭﻭﻋﻲ ﹶﺃﻧﻪ ﹶﻟ ْﻦ ﺗﻤﻮ ﺱ ﻧ ﹶﻔ ﹶ ﺡ ﺍﻟﻘﹸﺪِ )ِﺇﻥﱠ ﺭﻭ ﺼﻴ ِﺔ ﺍﻟﱠﻠﻪِ ،ﹶﻓِﺈﻥﱠ ﻣﺎ ﻕ ﻋﻠﹶﻰ ﺃﹶﻥ ﺗ ﹾﻄﹸﻠﺒﻮ ﻩ ِﺑ ﻤ ْﻌ ِ ﺤ ِﻤﹶﻠﻨﻜﹸﻢ ﺍ ْﺳِﺘْﺒﻄﹶﺎ ُﺀ ﺍﻟ ﺮ ْﺯ ِ ﻭﹶﺃ ْﺟ ِﻤﻠﹸﻮﺍ ﰲ ﺍﻟ ﱠﻄﹶﻠﺐِ ،ﻭ ﹶﻻ ﻳ ْ )(٥٥ ِﻋْﻨ ﺪ ﺍﻟﻠﱠ ِﻪ ﹶﻻ ﻳﻨﺎ ﹸﻝ ِﺇﻻﱠ ِﺑﻄﹶﺎ ﻋِﺘ ِﻪ( . ﺍﻟﺜﺎﻟﺜﺔ :ﹶﺃﻧﻪ ج ﻛﺎﻥ ﻳﺘﻤﱠﺜ ﹸﻞ ﻟﻪ ﺍ ﹶﳌﹶﻠﻚ ﺭﺟﻼﹰ ،ﻓﻴﺨﺎﻃﺒﻪ 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 ﺃﹶﺷﺪﻩ ﻋﻠﻴﻪ ﹶﻓﻴﺘﹶﻠﺒﺲ ﺑﻪ ﺍﳌﻠ ﺻ ﹾﻠ ﺍﻟﺮﺍﺑﻌﺔ :ﹶﺃﻧﻪ ﻛﺎﻥ ﻳﺄﺗﻴﻪ ﰲ ﻣﺜﻞ ﺣﱴ ﺇﻥ ﺟﺒﻴﻨﻪ ﻟﻴﺘﻔﺼﺪ ﻋﺮﻗﹰﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﱪﺩ) (٥٧ﻭﺣﱴ ﺇﻥ ﺭﺍﺳﻠﺘﻪ ﻟﺘْﺒﺮﻙ ﺑﻪ ﺇﱃ ﺍﻷﺭﺽ ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﻛﺒﻬﺎ) (٥٨ﻭﻟﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻮﺣ ﻲ ﻣﺮ ﹰﺓ ﻛﺬﻟﻚ ،ﻭﻓﺨﺬﻩ ﻋﻠﻰ ﻓﺨﺬ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻓﺜﻘﻠﺖ ﻋﻠﻴﻪ ﺣﱴ ﻛﺎﺩﺕ ﺗﺮﺿﻬﺎ).(٥٩ ﻚ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﱵ ﺧﻠﻖ ﻋﻠﻴﻬﺎ ،ﻓﻴﻮﺣﻲ ﺇﻟﻴﻪ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺃﻥ ﺍﳋﺎﻣﺴﺔ :ﺃﻧﻪ ﻳﺮﻯ ﺍ ﹶﳌﹶﻠ ﻳﻮ ِﺣﻴﻪ،ﻭﻫﺬﺍ ﻭﻗﻊ ﻟﻪ ﻣﺮﺗﲔ ،ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﰲ ﺳﻮﺭﺓ ]ﺍﻟﻨﺠﻢ.(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 ،ﻭﺛﺒﻮﺎ 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 ﺭﺑﻪ 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 ﻭﻟﺪ 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 ﺍﻟﻨﺎﺱ ﻳﻮﻟﺪ ﳐﺘﻮﻧﹰﺎ. ﺖ ﻋﻨﻬﺎ :ﺧﺘﺎﻥ 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 .ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺘﺎﻥ ﺩﻭﻥ ﺍﻟﻨﺼﻒ ،ﻓﻜﻨ ﻳﻌﻴﺪ .ﻗﻠﺖ :ﻓﺈﻥ ﺍﻹِﻋﺎﺩﺓ ﺷﺪﻳﺪﺓ ﺟﺪﺍﹰ ،ﻭﻗﺪ ﻳﺨﺎﻑ 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 ﺍﶈﺪﺙ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ ﺃﻧﻪ ﻭِﻟ ﺪ ﻛﺬﻟﻚ ،ﻭﺃﻥ ﺃﻫﻠﻪ ﱂ ﳜﺘﻨﻮﻩ ،ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﳌﻦ ﻭﻟﺪ ﻛﺬﻟﻚ :ﺧﺘﻨﻪ ﺍﻟﻘﻤﺮ ،ﻭﻫﺬﺍ ﻣﻦ ﺧﺮﺍﻓﺎﻢ. ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺧِﺘ ﻦ ج ﻳﻮ ﻡ ﺷ ﻖ ﻗﻠﺒﻪ ﺍﳌﻼﺋﻜ ﹸﺔ ﻋﻨﺪ ﻇﺌﺮﻩ ﺣﻠﻴﻤﺔ. ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺟﺪﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺧﺘﻨﻪ ﻳﻮ ﻡ ﺳﺎﺑﻌﻪ ،ﻭﺻﻨﻊ ﻟﻪ ﻣﺄﺩﺑﺔ ﻭﲰﺎﻩ ﳏﻤﺪﹰﺍ. 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 ﻣﺄﺩﺑﻪ، ﻭﲰﺎﻩ 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 ﺧِﺘ ﻦ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ،ﻭﻛﺎﻥ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﻟ ﺴﻨﺔ 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 ﻋﻤﻪ ﲪﺰ ﹶﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ. ﻭﺍﺧﺘﻠﻒ ﰲ ﺇﺳﻼﻣﻬﺎ ،ﻓﺎﷲ ﺃﻋﻠﻢ .ﰒ ﺃﺭﺿﻌﺘﻪ ﺣﻠﻴﻤ ﹸﺔ ﺍﻟﺴﻌﺪﻳﺔ ﺑﻠﱭ ﺍﺑﻨﻬﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﺧﻲ ﺃﻧﻴﺴﺔ ،ﻭﺟﺪﺍﻣﺔ ،ﻭﻫﻲ ﺍﻟﺸﻴﻤﺎﺀ ﺃﻭﻻﺩ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﺭﻓﺎﻋﺔ ﺍﻟﺴﻌﺪﻱ، ﻭﺍﺧﺘﻠِﻒ 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 ﹸﺃﻣﻪ 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 ﻫﻮﺯﺍﻥ ،ﻓﺒﺴﻂ ﳍﺎ ﺭﺩﺍﺀﻩ ،ﻭﺃﺟﻠﺴﻬﺎ ﻋﻠﻴﻪ ﺭﻋﺎﻳﺔ ﳊﻘﻬﺎ. ﻭﻣﻨﻬﻦ ﺍﻟﻔﺎﺿﻠﺔ ﺍﳉﻠﻴﻠﺔ ﺃﻡ ﺃﳝﻦ ﺑﺮﻛﺔ ﺍﳊﺒﺸﻴﺔ ،ﻭﻛﺎﻥ ﻭﺭِﺛﻬﺎ ِﻣ ْﻦ ﺃﺑﻴﻪ ،ﻭﻛﺎﻧﺖ ﺩﺍﻳﺘﻪ،ﻭﺯﻭﺟﻬﺎ ﻣﻦ ِﺣﺒﻪ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻓﻮﻟﺪﺕ ﻟﻪ ﺃﹸﺳﺎﻣﺔ ،ﻭﻫﻲ ﺍﻟﱵ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ ج ﻭﻫﻲ ﺗﺒﻜﻲ ،ﻓﻘﺎﻻ :ﻳﺎ ﺃﻡ ﺃﳝﻦ ﻣﺎ ﻳﺒﻜﻴﻚ ﻓﻤﺎ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺧﲑ ﻟﺮﺳﻮﻟﻪ؟ ﻗﺎﻟﺖ :ﺇﻧﻲ 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 ﺭﻓ 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 ﻳﺮﻯ ﺭﺅﻳﺎ ﺇﻻ ﺕ ِﻣﹾﺜ ﹶﻞ ﹶﻓﹶﻠ ِﻖ ﺍﻟﺼﺒﺢ) (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 ِﺣﺮﺍﺀٍ ،ﻭﻛﺎﻥ ﻳﺤﺐ ﺍﳋﻠﻮﺓ ﻓﻴﻪ، )(٦٣ ﻚ ﺍﹼﻟﺬِﻱ ﺧﹶﻠ ﻖ﴾ ]ﺍﻟﻌﻠﻖ [١ :ﻫﺬﺍ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﻓﺄﻭﻝ ﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﴿ﺍ ﹾﻗ ﺮﹾﺃ ﺑِﺎ ْﺳ ِﻢ ﺭﺑ ﻭﺍﳉﻤﻬﻮﺭ. )(٦٤ ﻭﻗﺎﻝ ﺟﺎﺑﺮ :ﺃﻭﻝ ﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﹾﻟ ﻤﺪﺛﹼ ﺮ﴾ ]ﺍﳌﺪﺛﺮ. [١ : ﻭﺍﻟﺼﺤﻴﺢ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ﻟﻮﺟﻮﻩ: ﺃﺣﺪﻫﺎ ﺃﻥ ﻗﻮﻟﻪ) :ﻣﺎ ﹶﺃﻧﺎ ِ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 ﴿ﻳﺎ ﺃﻳﻬﺎ ﺍ ﹸﳌﺪﺛﺮ﴾ ]ﺍﳌﺪﺛﺮ: [١ﻗﻮﻝ ﺟﺎﺑﺮ ،ﻭﻋﺎﺋﺸﺔ ﺃﺧﱪﺕ ﻋﻦ ﺧﱪﻩ ج ﻋﻦ ﻧﻔﺴﻪ ﺑﺬﻟﻚ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﻟﺬﻱ ﺍﺣﺘﺞ ﺑﻪ ﺻﺮﻳﺢ ﰲ ﺃﻧﻪ ﻗﺪ ﺗﻘﺪﻡ ﻧﺰﻭﻝ ﺍﳌﻠﹶﻚ ﻋﻠﻴﻪ ﺃﻭ ﹰﻻ ﻗﺒﻞ ﻧﺰﻭﻝ ﴿ﻳﺄﻳﻬﺎ ﺍ ﹸﳌ ﺪﺛﹶﺮ﴾ ]ﺍﳌﺪﺛﺮ [١ :ﻓﺈﻧﻪ ﻗﺎﻝ) :ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﻓﺈﺫﺍ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺟﺎﺀﱐ ﲝﺮﺍﺀ ،ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﻫﻠﻲ ﻓﻘﻠﺖ :ﺯﻣﻠﻮﱐ ﺩﺛﺮﻭﱐ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﹼﻪ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍ ﹸﳌﺪﹶﺛ ﺮ﴾ ﻚ ﺍﱠﻟﺬِﻱ ]ﺍﳌﺪﺛﺮ ([١ :ﻭﻗﺪ ﺃﺧﱪ ﺃﻥ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺟﺎﺀﻩ ﲝﺮﺍﺀ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﴿ﺍﻗ ﺮﹾﺃ ﺑِﺎ ْﺳ ِﻢ ﺭﺑ ) (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 ﴿ﻳﺎ ﹶﺃﻳﻬﺎ 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 ﺍﻟﺪﻫﺮ. 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 ِﺑﻤﺎ 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 ﺗﻮ ِ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 ﻳﺴﺒﻖ ﺇﱃ ﻣﺜﻠﻪ ﰲ ﻛﺜﺮﺓ ﻓﻮﺍﺋﺪﻩ ﻭﻏﺰﺍﺭﺎ ،ﺑﻴﻨﺎ 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 ﺍﳌﺰﻳﻒ ،ﻭﻣﺨﺒ 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 ،ﻭﺍﳌﺒﺸﺮ ،ﻭﺍﻟﺒﺸﲑ ،ﻭﺍﻟﻨﺬﻳﺮ ،ﻭﺍﻟﻘﺎﺳِﻢ ،ﻭﺍﻟ ﺐ ﻟﻮﺍﺀ ﺍﳊﻤﺪ ،ﻭﺻﺎﺣﺐ ﻭﺍﻟﻘﺘﺎﻝ ،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 ﺍﳌﺸﺘﺮﻙ ،ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﻣﻨﻪ ﺍﺳﻢ ﳜﺼﻪ. ﺤ ﻤﺪ ،ﻭﺃﻧﺎ ﻭﻗﺎﻝ ﺟﺒﲑ ﺑﻦ ﻣ ﹾﻄﻌِﻢ :ﲰﻰ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻧﻔﺴﻪ ﺃﲰﺎﺀ ،ﻓﻘﺎﻝ) :ﺃﻧﺎ ﻣ ﺱ ﻋﻠﹶﻰ ﺃ ْﺣ ﻤﺪ ،ﻭﺃﻧﺎ ﺍﳌﹶﺎﺣِﻲ ﺍﱠﻟﺬِﻱ ﻳ ْﻤﺤﻮ ﺍﻟﱠﻠ ﻪ ﺑِﻲ ﺍﻟﻜﹸﻔﺮ ،ﻭﺃﻧﺎ ﺍﳊﹶﺎ ِﺷﺮ ﺍﱠﻟﺬِﻱ ﻳﺤْﺸ ﺮ ﺍﻟﻨﺎ ﺲ ﺑ ْﻌ ﺪﻩ ﻧﱯ.(٦٥)( ﹶﻗ ﺪ ﻣﻲ ،ﻭﺍﻟﻌﺎﻗِﺐ ﺍﱠﻟﺬِﻱ ﹶﻟﻴ ﻭﺃﲰﺎﺅﻩ ج ﻧﻮﻋﺎﻥ: ﺃﺣﺪﳘﺎ :ﺧﺎﺹ ﻻ ﻳﺸﺎ ِ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 ،ﻭﺍﻟﺸﺎﻫﺪِ ،ﻭﺍﳌﺒ ﱯ ﺍﻟﺘﻮﺑﺔ. ﺍﻟﺮﲪﺔ ،ﻭﻧ ﻭﺃﻣﺎ ﺇﻥ ﺟﻌﻞ ﻟﻪ ﻣِﻦ ﻛﻞ ﻭﺻﻒ ﻣﻦ ﺃﻭﺻﺎﻓﻪ ﺍﺳﻢ ،ﲡﺎﻭﺯﺕ ﺃﲰﺎﺅﻩ ﺍﳌﺎﺋﺘﲔ، ﻛﺎﻟﺼﺎﺩﻕ ،ﻭﺍﳌﺼﺪﻭﻕ ،ﻭﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ،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 ﺤﻤﺪ ،ﻓﻬﻮ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ،ﻣﻦ ﺣ ِﻤﺪ ،ﻓﻬﻮ ﳏﻤﺪ ،ﺇﺫﺍ ﻛﺎﻥ ﻛﺜ ﲑ ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﺃﻣﺎ 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 ﻳﺤﻤﺪ ﻋﻠﻴﻬﺎ ،ﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺑﻠ ﹶﻎ ﻣﻦ ﳏﻤﻮﺩ ،ﻓﺈﻥ )ﳏﻤﻮﺩﹰﺍ( ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ،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 ﻤﻨﻰ 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 ْﻤﺪﻩ ﻟﻠﹼﻪ ﺃﻛﺜ ﺮ ﻣﻦ ﲪﺪ ﻏﲑﻩ ﻟﻪ ،ﻓﻤﻌﻨﺎﻩ :ﺃﲪﺪ ﺍﳊﺎﻣﺪﻳﻦ ﻟﺮﺑﻪ ،ﻭﺭﺟﺤﻮﺍ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻗﻴﺎﺱ ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ ،ﺃﻥ ﻳﺼﺎﻍ 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 ﺮﺑﻪ ﻟﻠﻤﺎﺀ ،ﻭﺁﻛﻠﻪ ﻟﻠﺨﺒﺰ ،ﻭﳓﻮﻩ ،ﻗﺎﻟﻮﺍ :ﻷﻥ ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ ،ﺇﳕﺎ ﻳﺼﺎﻏﺎﻥ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ ،ﻭﳍﺬﺍ ﻳﻘﺪﺭ ﻧﻘﻠﻪ ﻣﻦ )ﹶﻓ ﻌ ﹶﻞ( ﻭ )ﹶﻓ ِﻌ ﹶﻞ( ﺍﳌﻔﺘﻮﺡ ﺍﻟﻌﲔ ﻭﻣﻜﺴﻮﺭﻫﺎ ،ﺇﱃ )ﹶﻓﻌ ﹶﻞ( ﺍﳌﻀﻤﻮﻡ ﺍﻟﻌﲔ ،ﻗﺎﻟﹸﻮﺍ :ﻭﳍﺬﺍ ﻳﻌﺪﻯ ﺑﺎﳍﻤﺰﺓ ﺇﱃ ﺍﳌﻔﻌﻮﻝ، ﻑ ﺯﻳﺪﺍﹰ ،ﻭﺃﻛﺮ ﻡ ﻋﻤﺮﺍﹰ ،ﻭﺃﺻﻠﻬﻤﺎ :ﻣﻦ ﹶﻇﺮﻑ ،ﻭ ﹶﻛﺮ ﻡ. ﻓﻬﻤﺰﺗﻪ ﻟﻠﺘﻌﺪﻳﺔ ،ﻛﻘﻮﻟﻚ :ﻣﺎ ﺃﻇﺮ ﻗﺎﻟﻮﺍ :ﻷﻥ ﺍﳌﺘﻌﺠﺐ 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 ﻋﺪﻱ 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 :ﻣﺎ ﺃﺿﺮ ﺇﱃ ﻭﺍﺣﺪ ﺑﻨﻔﺴﻪ ،ﻭﺇﱃ ﺍﻵﺧﺮ ﻤﺰﺓ ﺍﻟﺘﻌﺪﻳﺔ ،ﻓﻠﻤﺎ ﺃﻥ ﻋﺪﻭﻩ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﻤﺰﺓ ﺍﻟﺘﻌﺪﻳﺔ، ﻋﺪﻭﻩ ﺇﱃ ﺍﻵﺧﺮ ﺑﺎﻟﻼﻡ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺐ ﳍﻢ ﺃﻥ ﻗﺎﻟﻮﺍ :ﺇﻤﺎ ﻻ ﻳﺼﺎﻏﺎﻥ 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 ،ﻷﺎ ﲤﺎﻡ ﻣﻘﺘﻀﻰ ﺍﻟﻔﻌﻞ، ﻭﻣِﻦ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﻓﻌﻞ ﺍﳌﻔﻌﻮﻝ ﻗﻮ ﹸﻝ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﰲ ﺍﻟﻨﱯ ج: ﺱ ﻭ ﻣ ﹾﻘﺘﻮ ﹸﻝ ﺤﺒـﻮ ﻚ ﻣ ﻭﻗِﻴ ﹶﻞ ﺇﻧ ـ ﻮﻑِ ﻋ ﻨﺪِﻱ ﺇِﺫ ﺃﹸ ﹶﻛ ﱢﻠﻤﻪ ﹶﻓ ﹶﻠ ﻬ ﻮ ﺃﹶﺧـ ْ ﺴ ﹶﻜﻨﻪ ﺙ ﺍﻷُ ﺳ ِﺪ ﻣ ِﻣ ﻦ ﺧﺎ ِﺩ ٍﺭ ِﻣ ﻦ ﹸﻟﻴﻮ ِ
ِﺑﺒ ﹾﻄ ِﻦ ﻋﱠﺜ ﺮ ِﻏ ﻴﻞﹲ ﺩﻭﻧﻪِ ﻏ ﻴﻞﹸ
)(٦٦
ﻓﺄﺧﻮﻑ ﻫﺎﻫﻨﺎ ،ﻣﻦ ﺧﻴﻒ ،ﻓﻬﻮ ﻣﺨﻮﻑ ،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 ﻳﻌﻮﻝ ﻋﻠﻴﻪ ،ﻓﻼ ﻧﺸﻮﺵ 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 ﻳﻌﺪﻯ ﺑﺎﳍﻤﺰﺓ ﳚﻮﺯ ﺃﻥ ﻳﻌﺪﻯ ﲝﺮﻑ ﺍﳉ ﺮ ﻭﺑﺎﻟﺘﻀﻌﻴﻒ ،ﳓﻮ :ﺟﻠﺴﺖ ﺑﻪ ،ﻭﺃﺟﻠﺴﺘﻪ ،ﻭﻗﻤﺖ ﺑﻪ ،ﻭﺃﻗﻤﺘﻪ ،ﻭﻧﻈﺎﺋﺮﻩ ،ﻭﻫﻨﺎ ﻻ ﻳﻘﻮﻡ ﻣﻘﺎ ﻡ ﺍﳍﻤﺰﺓ ﻏﲑﻫﺎ ،ﻓﻌﻠﻢ ﺃﺎ ﻟﻴﺴﺖ ﻟﻠﺘﻌﺪﻳﺔ ﺍﺮﺩﺓ ﺃﻳﻀﺎﹰ ،ﻓﺈﺎ ﲡﺎﻣﻊ ﺑﺎﺀ ﺍﻟﺘﻌﺪﻳﺔ، ﺴ ْﻦ ِﺑﻪِ ،ﻭﻻ ﳚﻤﻊ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺑﲔ ﺗﻌﺪﻳﺘﲔ. ﳓﻮ :ﺃ ﹾﻛ ِﺮ ْﻡ ِﺑﻪِ ،ﻭﺃﹶﺣ ِ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻢ 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 ﻋﺪﻱ 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 ﺳﻨﻦ 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 ﻳﺤﻤﺪ ،ﻓﻴﻜﻮﻥ ﻛﻤﺤﻤﺪ ﰲ ﺍﳌﻌﲎ ،ﺇﻻ ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ )ﳏﻤﺪﹰﺍ( ﻫﻮ ﻛﺜﲑ ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﳛﻤﺪ ﻋﻠﻴﻬﺎ ،ﻭﺃﲪﺪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺤﻤﺪ ﺤ ﻤﺪ ﻏﲑﻩ ،ﻓﻤﺤﻤﺪ ﰲ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻜﻤﻴﺔ ،ﻭﺃﲪﺪ ﰲ ﺍﻟﺼﻔﺔ ﻭﺍﻟﻜﻴﻔﻴﺔ ،ﻓﻴﺴﺘﺤﻖ ﺃﻓﻀﻞ ﳑﺎ ﻳْ ﻣﻦ ﺍﳊﻤﺪ ﺃﻛﺜﺮ ﳑﺎ ﻳﺴﺘﺤﻖ ﻏﲑﻩ ،ﻭﺃﻓﻀ ﹸﻞ ﳑﺎ ﻳﺴﺘﺤِﻖ ﻏﲑﻩ ،ﻓﻴﺤ ﻤﺪ ﺃﻛﺜ ﺮ ﲪﺪ ،ﻭﺃﻓﻀ ﹶﻞ ﲪﺪ ﺣ ِﻤﺪﻩ 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 ﺍﳊﻤﺎﺩ ،ﻛﻤﺎ ﲰﻴﺖ ﺑﺬﻟﻚ ﺃ ﻣﺘﻪ. ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﻫﺬﻳﻦ ﺍﻻﲰﲔ ،ﺇﳕﺎ ﺍﺷﺘﻘﺎ ﻣﻦ ﺃﺧﻼﻗﻪ ،ﻭﺧﺼﺎﺋﺼﻪ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ﺍﺳﺘﺤﻖ ﺃﻥ ﻳﺴﻤﻰ ﳏﻤﺪﺍﹰ؟ج ،ﻭﺃﲪﺪ ﻭﻫﻮ ﺍﻟﺬﻱ ﳛﻤﺪﻩ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺃﻫ ﹸﻞ ﺍﻷﺭﺽ ﻭﺃﻫ ﹸﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻫ ﹸﻞ ﺍﻵﺧﺮﺓ ،ﻟﻜﺜﺮﺓ ﺧﺼﺎﺋﺼﻪ ﺍﶈﻤﻮﺩﺓ ﺍﻟﱵ ﺗﻔﻮﻕ ﻋ ﺪ ﺍﻟﻌﺎﺩﻳﻦ 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 ﺤﻤﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ،ﻋﺒﺪﻱ ﻭ ﺭﺳﻮﱄ ،ﲰﻴﺘﻪ ﺍ ﹸﳌﺘ ﻮﻛﱢﻞ ،ﻟﻴﺲ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺻﻔﺔ ﺍﻟﻨﱯ ج :ﻣ ِﺑ ﹶﻔﻆﱟ ،ﻭﻻ ﻏﹶﻠﻴﻆٍ ،ﻭﻻ ﺳﺨﺎ ٍ ﺏ ﰲ ﺍﻷﺳﻮﺍﻕ ،ﻭﻻ ﳚﺰﻱ ﺑﺎﻟﺴﻴﺌ ِﺔ ﺍﻟﺴﻴﺌﺔ ،ﺑﻞ ﻳﻌﻔﻮ ﻭﻳﺼﻔﺢ، ﻀﻪ ﺣﺘﻰ ﺃﹸﻗﻴ ﻢ ِﺑ ِﻪ ﺍ ِﳌﻠﱠﺔ ﺍﹾﻟ ﻌ ْﻮﺟﺎﺀَ ،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 ﻳﻤ ﺢ ﺍﻟﻜﻔﺮ ﺑﺄﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻣﺎ ﻣﺤﻲ ﺑﺎﻟﻨﱯ ﺚ ﻭﺃﻫﻞ ﺍﻷﺭﺽ ﻛﻠﻬﻢ ﻛﻔﺎﺭ ،ﺇﻻ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﻫﻢ ﻣﺎ ﺑﲔ ﻋﺒﺎﺩ ج ،ﻓﺈﻧﻪ ﺑِ ﻌ ﹶ ﺃﻭﺛﺎﻥ ،ﻭﻳﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ،ﻭﻧﺼﺎﺭﻯ ﺿﺎﻟﲔ ،ﻭﺻﺎﺑﺌﺔ ﺩﻫﺮﻳﺔ ،ﻻ ﻳﻌﺮﻓﻮﻥ ﺭﺑﹰﺎ ﻭﻻ ﻣﻌﺎﺩﺍﹰ ،ﻭﺑﲔ ﻋﺒﺎﺩ ﺍﻟﻜﻮﺍﻛﺐ ،ﻭ ﻋﺒﺎﺩ ﺍﻟﻨﺎﺭ ،ﻭﻓﻼﺳﻔﺔ ﻻ ﻳﻌﺮﻓﻮﻥ ﺷﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﻻ ﻳﻘﺮﻭﻥ ﺎ ،ﻓﻤﺤﺎ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺮﺳﻮﻟﻪ ﺫﻟﻚ ﺣﱴ ﻇﻬﺮ ﺩﻳ ﻦ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻛﻞ ﺩﻳﻦ ،ﻭﺑﻠﻎ ﺩﻳﻨﻪ ﻣﺎ ﺑﻠﻎ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺳﺎﺭﺕ ﺩﻋﻮﺗﻪ ﻣﺴ ﲑ ﺍﻟﺸﻤﺲ ﰲ ﺍﻷﻗﻄﺎﺭ. ﺱ ﻋﻠﻰ ﻗﺪﻣﻪ ،ﻓﻜﺄﻧﻪ ﻭﺃﻣﺎ ﺍﳊﺎﺷﺮ ،ﻓﺎﳊﺸﺮ ﻫﻮ ﺍﻟﻀﻢ ﻭﺍﳉﻤﻊ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺤﺸﺮ 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 ﺇﻧ ﺏ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﻭﺗ ْ ﺠﻠِﺲ ﺍﻟﻮﺍ ِﺣ ِﺪ ﻣِﺎﹶﺋ ﹶﺔ ﻣ ﺮ ٍﺓ ) :ﺭ ﺣﱴ ﻛﺎﻧﻮﺍ ﻳ ﻌﺪﻭﻥ ﹶﻟﻪ ﰲ ﺍ ﹶﳌ ْ ) (٦٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٥٠/٨ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(١٧٤/٢
٤٤ ﺏ ﺍﻟ ﻐﻔﹸﻮﺭ().(٦٨ ﺍﻟﺘﻮﺍ ﺏ ﺇِﱃ ﺍﻟﻠﱠ ِﻪ ﰲ ﺍﹾﻟﻴ ْﻮ ِﻡ ﻣِﺎﹶﺋ ﹶﺔ ﺱ ﺗﻮﺑﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺭﺑﻜﹸﻢ ،ﹶﻓﺈِﱐ ﹶﺃﺗﻮ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ 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 ،ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﻠﻜﺮﺍﻣﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺟﻌﻞ ﺗﻮﺑﺘﻬﺎ ﺍﻟﻨﺪ ﻡ ﻭﺍﻹِﻗﻼﻉ. ﻭﺃﻣﺎ ﻧﱯ ﺍﳌﻠﺤﻤﺔ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﲜﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ ،ﻓﻠﻢ ﳚﺎﻫﺪ ﻧﱯ ﻭﺃﻣﺘﻪ ﻗﻂﱡ ﻣﺎ ﺟﺎﻫﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﻣﺘﻪ ،ﻭﺍﳌﻼﺣﻢ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﻭﻗﻌﺖ ﻭﺗﻘﻊ ﺑﲔ ﺃﻣﺘﻪ ﻭﺑﲔ ﺍﻟﻜﻔﺎﺭ ﱂ ﻳﻌﻬﺪ ﻣﺜﻠﹸﻬﺎ ﻗﺒﻠﻪ ،ﻓﺈﻥ ﺃﻣﺘﻪ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻋﻠﻰ ﺗﻌﺎﻗﺐ ﺍﻷﻋﺼﺎﺭ،ﻭﻗﺪ ﺃﻭﻗﻌﻮﺍ ﻢ ﻣﻦ ﺍﳌﻼﺣﻢ ﻣﺎ ﱂ ﺗﻔﻌﻠﻪ ﺃﻣﺔ ﺳﻮﺍﻫﻢ. ﱯ ﺍﻟﺮﲪﺔ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﻟﻠﹼﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ،ﻓﺮﺣﻢ ﺑﻪ ﺃﻫ ﹶﻞ ﺍﻷﺭﺽ ﻛﻠﱠﻬﻢ ﻭﺃﻣﺎ ﻧ ﺐ ﺍﻷﻭﻓﺮ ﻣِﻦ ﺍﻟﺮﲪﺔ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ،ﻓﺄﻫﻞ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ،ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ،ﻓﻨﺎﻟﻮﺍ ﺍﻟﻨﺼﻴ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﻢ ﻋﺎﺷﻮﺍ ﰲ ﻇﻠﻪ ،ﻭﲢﺖ ﺣﺒﻠﻪ ﻭﻋﻬﺪﻩ ،ﻭﺃﻣﺎ ﻣﻦ ﻗﺘﻠﻪ ﻣﻨﻬﻢ ﻫﻮ ﻭﺃﻣﺘﻪ ،ﻓﺈﻢ ﻋﺠﻠﻮﺍ ﺑﻪ ﺇﱃ ﺍﻟﻨﺎﺭ ،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 ْﺮﺗﺠﺎﹰ ،ﻭﻓﺘﺢ ﺑﻪ ﺍﻷﻋﲔ ﺍﻟﻌﻤﻲ ،ﻭﺍﻵﺫﺍﻥ ﺍﻟﺼﻢ ،ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﻐﻠﻒ،ﻭﻓﺘﺢ ﺍﻟﻠﹼﻪ ﺑﻪ ﺃﻣﺼﺎﺭ ﺍﻟﻜﻔﺎﺭ ،ﻭﻓﺘﺢ ﺑﻪ ﺏ ﺍﳉﻨﺔ ،ﻭﻓﺘﺢ ﺑﻪ ﻃﺮﻕ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻓﻔﺘﺢ ﺑﻪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ، ﺃﺑﻮﺍ ﻭﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﲰﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﻣﺼﺎﺭ. ﻭﺃﻣﺎ ﺍﻷﻣﲔ ،ﻓﻬﻮ ﺃﺣﻖ ﺍﻟﻌﺎﳌﲔ ﺬﺍ ﺍﻻﺳﻢ ،ﻓﻬﻮ ﺃﻣﲔ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻭﺣﻴﻪ ﻭﺩﻳﻨﻪ ،ﻭﻫﻮ ﲔ ﻣ ْﻦ ﰲ ﺍﻷﺭﺽ ،ﻭﳍﺬﺍ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻧﻪ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ :ﺍﻷﻣﲔ. ﲔ ﻣ ْﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﺃﻣ ﺃﻣ ﻭﺃﻣﺎ ﺍﻟﻀﺤﻮﻙ ﺍﻟﻘﺘﺎﻝ ،ﻓﺎﲰﺎﻥ ﻣﺰﺩﻭﺟﺎﻥ ،ﻻ ﻳﻔﺮﺩ 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 ،ﻗﺘﺎﻝ ﻷﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ ،ﻻ ﺗﺄﺧﺬﻩ ﻓﻴﻬﻢ ﻟﻮﻣﺔ ﻻﺋﻢ. ﻭﺃﻣﺎ ﺍﻟﺒﺸﲑ ،ﻓﻬﻮ ﺍﳌﺒﺸﺮ ﳌﻦ ﺃﻃﺎﻋﻪ ﺑﺎﻟﺜﻮﺍﺏ ،ﻭﺍﻟﻨﺬﻳﺮ ﺍﳌﻨﺬﺭ ﳌﻦ ﻋﺼﺎﻩ ﺑﺎﻟﻌﻘﺎﺏ، ﺪﻋﻮ ﻩ﴾ ﻭﻗﺪ ﲰﺎﻩ ﺍﻟﻠﹼﻪ ﻋﺒﺪﻩ ﰲ ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ ،ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﴿ :ﻭﹶﺃﻧﻪ ﹼﻟﻤﺎ ﻗﹶﺎ ﻡ ﻋْﺒﺪ ﺍﻟﹼﻠ ِﻪ ﻳ ْ ]ﺍﳉﻦ [١٩:ﻭﻗﻮﻟﻪ﴿ :ﺗﺒﺎ ﺭ ﻙ ﺍﹼﻟﺬِﻱ ﻧ ﺰ ﹶﻝ ﺍﹾﻟ ﹸﻔ ْﺮﻗﹶﺎ ﹶﻥ ﻋﹶﻠ ﻰ ﻋْﺒ ِﺪ ِﻩ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ [١ :ﻭﻗﻮﻟﻪ: ﺐ ﻣﻤﺎ ﻧ ﺰﹾﻟﻨﺎ ﴿ﹶﻓﹶﺄ ْﻭ ﺣ ﻰ ِﺇﹶﻟ ﻰ ﻋْﺒ ِﺪ ِﻩ ﻣﺎ ﹶﺃ ْﻭ ﺣ ﻰ﴾ ]ﺍﻟﻨﺠﻢ [١٠ :ﻭﻗﻮﻟﻪ ﴿ :ﻭﺇِﻥ ﹸﻛْﻨﺘ ْﻢ ﻓِﻲ ﺭْﻳ ٍ ﻋﹶﻠ ﻰ ﻋْﺒ ِﺪﻧﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣ :ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﺃﻧﻪ ﻗﺎﻝ) :ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ() (٧٠ﻭﲰﺎﻩ ﺍﻟﻠﹼﻪ ﺳِﺮﺍﺟﹰﺎ ﻣﻨﲑﺍﹰ ،ﻭﲰﻰ ﺍﻟﺸﻤﺲ ﺳﺮﺍﺟﹰﺎ ﻭﻫﺎﺟﹰﺎ. ﻉ ﺇﺣﺮﺍﻕ ﻭﺗ ﻮﻫﺞ. 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 ﻣﻠﻜﹰﺎ ﻻ ﻳﻈﹶﻠ ﻢ ﺍﻟﻨﺎ 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 ﳑﺎ 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 ﻳﺸﻚ 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 ﺍﻟﺸﻌﺐ ِﺷ ﻌ ِ ﺛﻼﺙ ﺳﻨﲔ ،ﻭﻗﻴﻞ :ﺳﻨﺘﲔ ،ﻭﺧﺮﺝ ﻣﻦ ﺍﳊﺼﺮ ﻭﻟﻪ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ،ﻭﻗﻴﻞ :ﲦﺎﻥ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﺑﺄﹶﺷﻬﺮ ﻣﺎﺕ ﻋﻤﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﻭﻟﻪ ﺳﺒﻊ ﻭﲦﺎﻧﻮﻥ ﺳﻨﺔ ،ﻭﰲ ) (٧٠ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٦١٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٤٣٠٨ﻭﺃﲪﺪ ).(٢/٣
٤٦ ﺍﻟﺸﻌﺐ ﻭﻟﺪ 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 ﻋﺪﺍﺳﹰﺎ ﺍﻟﻨﺼﺮﺍﱐﱠ ،ﻓﺂﻣﻦ ﺑﻪ ﻭﺻﺪﻗﻪ. ﻭﰲ ﻃﺮﻳﻘﻪ ﺃﻳﻀﹰﺎ ﺑﻨﺨﻠﺔ ﺻﺮﻑ ﺇﻟﻴﻪ ﻧﻔﺮ ﻣﻦ ﺍﳉﻦ ﺳﺒﻌ ﹲﺔ ِﻣ ْﻦ ﺃﻫﻞ ﻧﺼِﻴﺒﲔ ،ﻓﺎﺳﺘﻤﻌﻮﺍ ﻚ ﺍﳉﺒﺎﻝ ﻳﺄﻣﺮﻩ ﺑِﻄﺎﻋﺘﻪ ،ﻭﺃﻥ ﻳﻄﺒﻖ 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 ْﻌﺒﺪﻩ ﹶﻻ ﻳْ ﺻﹶ ﻳﺨ ِﺮﺝِ ﻣ ْﻦ ﹶﺃ ْ ﺍﳌﺸﻬﻮﺭ) :ﺍﻟﻠﻬﻢ ﺇﻟﻴﻚ ﺃﺷﻜﻮ ﺿﻌﻒ ﹸﻗﻮﰐ ،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. ﻭﺃﻣﺎ ﻣﺎ ﻭﻗﻊ ﰲ ﺣﺪﻳﺚ ﺷﺮﻳﻚ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ،ﻓﻬﺬﺍ ﳑﺎ ﻋﺪ ﻣﻦ ﺃﻏﻼﻁ ﺷﺮﻳﻚ ﺍﻟﺜﻤﺎﻧﻴﺔ ،ﻭﺳﻮﺀ ﺣﻔﻈﻪ ،ﳊﺪﻳﺚ ﺍﻹِﺳﺮﺍﺀ ﻭﻗﻴﻞ :ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﺇﺳﺮﺍﺀ ﺍﳌﻨﺎﻡ ﻗﺒﻞ ﺍﻟﻮﺣﻲ .ﻭﺃﻣﺎ 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 ،ﻭﻳ ْﻌ ِﺮﺽ ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ ﰲ ﻛﻞ ﺐ ﻟﻪ ﻗﺒﻴﻠﺔ ،ﻭﺍﺩﺧﺮ ﺍﷲ ﺴﺘﺠِﻴ ْ ﻣﻮﺳﻢ ﺃﻥ ﻳﺆﻭﻭﻩ ،ﺣﱴ ﻳﺒﱢﻠ ﹶﻎ ﺭﺳﺎﻟﺔ ﺭﺑﻪ ﻭﳍﻢ ﺍﳉﻨﺔ ،ﻓﻠﻢ ﺗ ْ ) (٧١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٢٥ ،٢٢٤/٦ﻭﻣﺴﻠﻢ ).(١٧٩٥ ) (٧٢ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ،ﺍﻤﻊ ).(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 ﺯﺭﻳﻖ،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 ﳑﺎ ﳝﻨﻌﻮﻥ ﻣﻨﻪ ﻧﺴﺎﺀﻫﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ ﻭﺃﻧﻔﺴﻬﻢ ،ﻓﺘﺮﺣﻞ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ 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 ،ﻓﺂﻭﻭﻫﻢ، ﻭﻧﺼﺮﻭﻫﻢ ،ﻭﻓﺸﺎ ﺍﻹِﺳﻼﻡ ﺑﺎﳌﺪﻳﻨﺔ ،ﰒ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﻠﹼﻪ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺍﳍﺠﺮﺓ ،ﻓﺨﺮﺝ ﻣﻦ ﻣﻜﺔ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻭﻗﻴﻞ :ﰲ ﺻﻔﺮ ،ﻭﻟﻪ ﺇﺫ ﺫﺍﻙ ﺛﻼﺙ ﻭﲬﺴﻮﻥ ﺳﻨﺔ، ﻭﻣﻌﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ،ﻭﻋﺎﻣﺮ 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 ﺍﻷﻭﻝ، ﻓﻠﻤﺎ ﺍﻧﺘ ﻬﻮْﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺫﻟﻚ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻻﺛﻨﱵ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﹶﻠ ْ ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ ،ﻧﺰﻝ ﺑ ﹸﻘﺒﺎﺀ 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 ﺳﺒِﻴﹶﻠﻬﺎ ﻓﹶﺈﻧﻬﺎ ﻣ ﹾﺄﻣﻮ 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 ،ﻭﺃﻗﺮﺑﻬﺎ ﺇﻟﻴﻪ ﻣﺴﻜﻦ ﻋﺎﺋﺸﺔ ،ﰒ ﲢﻮﻝ ﺑﻌﺪ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺩﺍﺭ ﺃﰊ ﺃﻳﻮﺏ ﺇﻟﻴﻬﺎ ،ﻭﺑﻠﻎ ﺃﺻﺤﺎﺑﻪ ﺑﺎﳊﺒﺸﺔ ﻫﺠ ﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ، ﺲ ﻣﻨﻬﻢ ﲟﻜﺔ ﺳْﺒ ﻌﺔﹲ ،ﻭﺍﻧﺘﻬﻰ ﺑﻘﻴﺘﻬﻢ ﺇﱃ ﺭﺳﻮﻝ ﻓﺮﺟﻊ ﻣﻨﻬﻢ ﺛﻼﺛﺔ ﻭﺛﻼﺛﻮﻥ ﺭﺟﻼﹰ ،ﹶﻓﺤِﺒ ﺍﻟﻠﹼﻪ ج ﺑﺎﳌﺪﻳﻨﺔ ،ﰒ ﻫﺎﺟﺮ ﺑﻘﻴﺘﻬﻢ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻋﺎﻡ ﺧﻴﱪ ﺳﻨﺔ ﺳﺒﻊ. ﻓﺼﻞ
ﻓﻲ أوﻻدﻩ ج ﺃﻭﳍﻢ ﺍﻟﻘﺎﺳﻢ ،ﻭﺑﻪ ﻛﺎﻥ ﻳﻜﲎ ،ﻣﺎﺕ ﻃﻔﻼﹰ ،ﻭﻗﻴﻞ :ﻋﺎﺵ ﺇﱃ ﺃﻥ ﺭﻛﺐ ﺍﻟﺪﺍﺑﺔ، ﻭﺳﺎﺭ ﻋﻠﻰ ﺍﻟﻨﺠﻴﺒﺔ. ﰒ ﺯﻳﻨﺐ ،ﻭﻗﻴﻞ :ﻫﻲ ﺃﺳﻦ ﻣﻦ ﺍﻟﻘﺎﺳﻢ ،ﰒ ﺭﹶﻗﻴﺔ ،ﻭﺃﻡ ﻛﻠﺜﻮﻡ ،ﻭﻓﺎﻃﻤﺔ ،ﻭﻗﺪ ﻗﻴﻞ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ :ﺇﺎ ﺃﺳ ﻦ ﻣﻦ ﺃﺧﺘﻬﺎ ،ﻭﻗﺪ ﺫﹸ ِﻛ ﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﻗﻴﺔ ﺃﺳﻦ ﺍﻟﺜﻼﺙ، ﻭﺃﻡ ﻛﻠﺜﻮﻡ ﺃﺻﻐﺮﻫﻦ. 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 ﻏﲑﻩ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻭﺍﻟﺼﺤﻴﺢ: ﺃﻤﺎ ﻟﻘﺒﺎﻥ ﻟﻪ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ .ﻭﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻣﻦ ﺧﺪﳚﺔ ،ﻭﱂ ﻳﻮﻟﺪ ﻟﻪ ﻣﻦ ﺯﻭﺟﺔ ﻏﲑﻫﺎ. ﰒ ﻭﻟﺪ ﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻣﻦ ﺳ ﺮﻳِﺘ ِﻪ )ﻣﺎﺭﻳﺔ ﺍﻟﻘﺒﻄﻴﺔ( ﺳﻨﺔ ﲦﺎﻥ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻭﺑﺸﺮﻩ 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 ،ﻓﺈﺎ ﺗﺄﺧﺮﺕ ﺑﻌﺪﻩ ﺑﺴﺘﺔ ﺃﺷﻬﺮ ﺖ ﺑﻪ ﻋﻠﻰ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ .ﻭﻓﺎﻃﻤﺔ ﻀﹶﻠ ْ ﻓﺮﻓﻊ ﺍﻟﻠﹼﻪ ﳍﺎ ﺑﺼﱪﻫﺎ ﻭﺍﺣﺘﺴﺎﺎ ﻣﻦ ﺍﻟﺪﺭﺟﺎﺕ ﻣﺎ ﹸﻓ ﺃﻓﻀ ﹸﻞ ﺑﻨﺎﺗﻪ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ ،ﻭﻗﻴﻞ :ﺇﺎ 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 ،ﻭﺍﻟﻌﺒﺎﺱ ،ﻭﺃﺑﻮ ﻃﺎﻟﺐ ﻭﺍﲰﻪ ﻋﺒ ﺪ ﻣﻨﺎﻑ ،ﻭﺃﺑﻮ ﳍﺐ ﻭﺍﲰﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ،ﻭﺍﻟﺰﺑﲑ ،ﻭﻋﺒﺪ ﺍﻟﻜﻌﺒﺔ ،ﻭﺍﳌﻘﻮﻡ، ﻭﺿﺮﺍﺭ ،ﻭﻗﹸﺜﹶﻢ ،ﻭﺍﳌﻐﲑﺓ ﻭﻟﻘﺒﻪ ﺣﺠﻞ ،ﻭﺍﻟﻐﻴﺪﺍﻕ ﻭﺍﲰﻪ ﻣﺼﻌﺐ ،ﻭﻗﻴﻞ :ﻧﻮﻓﻞ ،ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ :ﺍﻟﻌﻮﺍﻡ ،ﻭﱂ ﻳﺴﻠﻢ ﻣﻨﻬﻢ ﺇﻻ ﲪﺰﺓ ﻭﺍﻟﻌﺒﺎﺱ .ﻭﺃﻣﺎ ﻋﻤﺎﺗﻪ ،ﻓﺼﻔﻴﺔ ﺃﻡ ﺍﻟﺰﺑﲑ ﺑﻦ
٤٩ ﺍﻟﻌﻮﺍﻡ ،ﻭﻋﺎﺗﻜﺔ ،ﻭﺑﺮﺓ ،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 ﺃﻭﻻﺩﻩ 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 ﻭﺍﳌﻘﻮﻡ ﻭﺍﺣﺪﺍ ،ﻭﺑﻌﻀﻬﻢ ﺍﻟﻐﻴﺪﺍﻕ ﻼ[ ﻭﺍﺣﺪﹰﺍ. ]ﺭﺟ ﹰ ﻓﺼﻞ
ﻓﻲ أزواﺟﻪ ج ﺃﻭﻻﻫﻦ ﺧﺪﳚﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ 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 ﺗﻌﺮﻑ ﻻﻣﺮﺃﺓ ﺳﻮﺍﻫﺎ ،ﻭﻣﺎﺗﺖ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺜﻼﺙ ﺳﻨﲔ. ﰒ ﺗﺰﻭﺝ ﺑﻌﺪ ﻣﻮﺎ ﺑﺄﻳﺎﻡ ﺳﻮْﺩﺓ ﺑﻨﺖ ﺯ ْﻣﻌﺔ ﺍﻟﻘﹸﺮﺷﻴﺔ ،ﻭﻫﻲ ﺍﻟﱵ ﻭﻫﺒﺖ ﻳﻮﻣﻬﺎ ﻟﻌﺎﺋﺸﺔ. ﺼﺪﻳﻖ ،ﺍﳌﱪﺃﺓ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﺼﺪﻳﻘﺔ ﺑﻨﺖ ﺍﻟ ﰒ ﺗﺰﻭﺝ ﺑﻌﺪﻫﺎ ﺃ ﻡ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻋﺎﺋﺸﺔ ﺍﻟ ﺼﺪﻳﻖ ،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 ﺭﻫﺎ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻛﻔﺮ ﻗﹶﺎﺫِﻓﻬﺎ ،ﻭﻫﻲ ﺃﻓﻘﻪ ﻧﺴﺎﺋﻪ ﻭﺃﻋﻠﻤﻬﻦ ،ﺑﻞ ﺃﻓﻘ ﻪ ﻧﺴﺎ ِﺀ ﺍﻷﻣﺔ ﻭﺃﻋﻠﻤ ﻬﻦ ﻋﻠﻰ ﺍﻹِﻃﻼﻕ ،ﻭﻛﺎﻥ ﺍﻷﻛﺎﺑ ﺮ ِﻣ ْﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ج ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻗﻮﳍﺎ ﻭﻳﺴﺘﻔﺘﻮﺎ .ﻭﻗﻴﻞ :ﺇﺎ 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 ،ﻓﺰﻭﺟﻬﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻭﻫﻮ ﻳﻮﻣﺌ ٍﺬ ﻏﻼﻡ ﺻﻐﲑ. ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ )ﺍﳌﺴﻨﺪ( :ﺣﺪﺛﻨﺎ ﻋﻔﺎﻥ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ،ﺣﺪﺛﻨﺎ ﺛﺎﺑﺖ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺍﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺃﺎ ﳌﺎ ﺍﻧﻘﻀﺖ ِﻋ ﺪﺗﻬﺎ ِﻣ ْﻦ ﺃﰊ ﺳﻠﻤﺔ ،ﺑﻌﺚ ﺇﻟﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﻘﺎﻟﺖ :ﻣ ْﺮ ﺣﺒﹰﺎ ﺑﺮﺳﻮﻝ ج ﺇﱐ ﺍﻣﺮﺃﺓ ﻏﹶﲑﻯ، ﺲ ﺃﺣ ﺪ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻲ ﺣﺎﺿﺮﹰﺍ ...ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ ﻓﻘﺎﻟﺖ ﻻﺑﻨﻬﺎ ﻋﻤﺮ :ﻗﻢ ﺼِﺒﻴﺔﹲ ،ﻭﹶﻟْﻴ ﻭﺇﱐ ﻣ ْ )(٧٦ ﻓﺰﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﺰﻭﺟﻪ ،ﻭﰲ ﻫﺬﺍ ﻧﻈﺮ ،ﻓﺈﻥ ﻋﻤﺮ ﻫﺬﺍ ﻛﺎﻥ ﺳﻨﻪ 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 ﻳﺰﻭﺝ 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 ِﺳﻨﻪ ،ﻭﻗﺪ ﺫﻛﺮ ﻣﻘﺪﺍﺭ ِﺳﻨﻪ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﳌﺆﺭﺧﲔ ،ﺍﺑﻦ ﺳﻌﺪ ﻭﻏﲑﻩ .ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺍﻟﺬﻱ ﺯﻭﺟﻬﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﺑﻦ ﻋﻤﻬﺎ 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 ﺍﲰﻪ ،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 ،ﻓﻴﺤﺘ ِ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 ﻳﻔﺘ ِﻘﺮ ﻧِﻜﺎﺣﻪ ﺇﱃ ﻭﱄ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻘﻴﻞ :ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ﺃﻥ ﺍﻟﻨﱯ ج ﻻ ﻳﺸﺘﺮﻁ 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 ﻣْﻨﻬﺎ ﻭﻃﹶﺮﹰﺍ ﺯ ﻭ ْﺟﻨﺎ ﹶﻛﻬﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ [٣٧ :ﻭﺑﺬﻟﻚ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﹶﻠﻤﺎ 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 ﻭﻟﻴﻬﺎ 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 ﺗﺒﻨﺎﻩ ،ﻓﻠﻤﺎ ﻃﻠﻘﻬﺎ ﺯﻳﺪ ،ﺯﻭﺟﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﻳﺎﻫﺎ ﻟﺘﺘﺄﺳﻰ ﺑﻪ ﹸﺃﻣﺘﻪ ﰲ ﻧﻜﺎﺡ ﺃﺯﻭﺍﺝ ﻣﻦ ﺗﺒﻨﻮْﻩ. ﺼ ﹶﻄِﻠ ِﻘﻴﺔﹶ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺳﺒﺎﻳﺎ ﻭﺗﺰﻭﺝ ﰲ ج ﺟﻮﻳْﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺿﺮﺍﺭ ﺍ ﹸﳌ ْ ﲔ ﺑﻪ ﻋﻠﻰ ﻛِﺘﺎﺑﺘﻬﺎ ،ﻓﺄﺩﻯ ﻋﻨﻬﺎ ﻛﺘﺎﺑﺘﻬﺎ 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 ﺍﻟﺴﲑ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ ،ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﲟﱰﻟﺔ ﻧﻜﺎﺣﻪ ﳋﺪﳚﺔ ﲟﻜﹼﺔ ،ﻭﳊﻔﺼﺔ ﺑﺎﳌﺪﻳﻨﺔ، ) (٧٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤٧/١٣ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٣٢١٠
٥٢ ﻭﻟﺼﻔﻴﺔ ﺑﻌﺪ ﺧﻴﱪ. ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎﺭ ،ﻋﻦ ﺃﰊ ﺯﻣﻴﻞ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻗﺎﻝ ﻚ ﺏ ﹸﺃﻡ ﺣﺒِﻴﺒ ﹶﺔ ﹸﺃ ﺯﻭﺟ ﻼﹶﺛﺎﹰ ،ﻓﹶﺄ ْﻋﻄﹶﺎﻩ ﺇﻳﺎ ﻫﻦِْ ،ﻣْﻨﻬﺎ :ﻭ ِﻋْﻨﺪِﻱ ﹶﺃ ْﺟ ﻤﻞﹸ ﺍﻟ ﻌ ﺮ ِ ﻚ ﹶﺛ ﹶ ﻟﻠﻨﱯ ج) :ﹶﺃ ْﺳﹶﺄﻟﹸ ِﺇﻳﺎﻫﺎ().(٧٨ ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠﻂ ﻻ ﺧﻔﺎﺀ ﺑﻪ ،ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ :ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺑﻼ ﺷﻚ، ﹶﻛ ﹶﺬﺑﻪ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎﺭ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﻫﻮ ﻭﻫﻢ ﻣﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ، ﻻ ﺷﻚ ﻓﻴﻪ ﻭﻻ ﺗﺮﺩﺩ ،ﻭﻗﺪ ﺍﻤﻮﺍ 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 ﺗﻨﺼﺮ ،ﻭﺛﺒﺘﺖ ﺃﻡ ﺣﺒﻴﺒﺔ ﻋﻠﻰ ﺇﺳﻼﻣﻬﺎ ،ﻓﺒﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ ﺍﻟﻨﺠﺎﺷﻲ ﳜﻄﺒﻬﺎ ﻋﻠﻴﻪ ،ﻓﺰﻭﺟﻪ ﺇﻳﺎﻫﺎ ،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 :ﻭﺗﺆﻣﺮﱐ 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 ﺍﻟﻨﺎ ﻗﺎﻝ :ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ،ﻗﺎﻝ :ﻭﻻ ﻳﺮﺩ ﻫﺬﺍ ﺑﻨﻘﻞ ﺍﳌﺆﺭﺧﲔ، ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺑﺎﻃﻠﺔ ﻋﻨﺪ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﻋﻠﻢ ﺑﺎﻟﺴﲑﺓ ﻭﺗﻮﺍﺭﻳﺦ ﻣﺎ ﻗﺪ ﻛﺎﻥ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺑﻞ ﺳﺄﻟﻪ ﺃﻥ ﳚﺪﺩ ﻟﻪ ﺍﻟﻌﻘﺪ ﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻪ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺑﻐﲑ ﺍﺧﺘﻴﺎﺭﻩ ،ﻭﻫﺬﺍ ﺑﺎﻃﻞ ،ﻻ ﻳﻈﻦ 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 ﻳﻐﲏ 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 ﺯﻭﺟﺘﻚ ﺍﻵﻥ ،ﻓﺈﱐ ﻗﺒﻞ ﱂ ﺃﻛﻦ ﺭﺍﺿﻴﺎﹰ ،ﻭﺍﻵﻥ ﻓﺈﱐ ﻗﺪ ﺭﺿﻴﺖ ،ﻓﺄﺳﺄﻟﻚ ﺃﻥ ﺕ ﺑﻪ ﺍﻷﻭﺭﺍﻕ ،ﻭﺻﻨﻔﺖ ﻓﻴﻪ ﺍﻟﻜﹸﺘﺐ، ﺗﻜﻮﻥ ﺯﻭﺟﺘﻚ ،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 :ﺗﻨ ِﻜﺤﻬﺎ .ﻗﺎﻝ) :ﺃﻭ ﲢﺒﲔ ﺨﻠِﻴﺔٍ ،ﻭﹶﺃ ﺣﺐ ﻣ ْﻦ ﺷ ِﺮﻛﹶﲏ ﰲ ﺍﳋﲑ ﺃﹸﺧﱵ ،ﻗﺎﻝ) :ﻓﺈﻧﻬﺎ 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 ﳑﺎ ﺳﺄﻝ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﺐ ﺳﻴﺪ ﺑﲏ ﺍﻟﻨﻀﲑ ﻣﻦ ﻭﻟﺪ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﻤﺮﺍﻥ ﺖ ﺣﻴﻲ ﺑﻦ ﹶﺃ ْﺧ ﹶﻄ ﻭﺗﺰﻭﺝ ج ﺻﻔﻴﺔ ﺑﻨ ﺃﺧﻲ ﻣﻮﺳﻰ ،ﻓﻬﻲ ﺍﺑﻨﺔ ﻧﱯ ،ﻭﺯﻭﺟﺔ ﻧﱯ ،ﻭﻛﺎﻧﺖ ِﻣ ْﻦ ﺃﹶﲨﻞ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺎﳌﲔ. ﻭﻛﺎﻧﺖ ﻗﺪ ﺻﺎﺭﺕ ﻟﻪ ﻣﻦ ﺍﻟﺼﻔ ﻲ ﺃﻣﺔ ﻓﺄﻋﺘﻘﻬﺎ ،ﻭﺟﻌﻞ ﻋِﺘﻘﻬﺎ ﺻﺪﺍﻗﹶﻬﺎ ،ﻓﺼﺎﺭ ﺫﻟﻚ ﺳﻨ ﹰﺔ ﻟﻸﻣﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺃﻥ ﻳ ْﻌِﺘ ﻖ ﺍﻟﺮﺟﻞ ﺃﻣﺘﻪ ،ﻭﳚﻌﻞ ﻋﺘﻘﻬﺎ ﺻﺪﺍﻗﻬﺎ ،ﻓﺘﺼﲑ ﺯﻭﺟﺘﻪ ﺻﺪﺍﻗﻬﺎ ،ﺃﻭ ﻗﺎﻝ :ﺟﻌﻠﺖ ﻋِﺘﻖ ﺃﻣﱵ ﺑﺬﻟﻚ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﺃﻋﺘﻘﺖ ﺃﻣﱵ ،ﻭﺟﻌﻠﺖ ﻋِﺘﻘﻬﺎ ﺻﺪﺍﻗﻬﺎ ،ﺻﺢ ﺍﻟﻌﺘﻖ ﻭﺍﻟﻨﻜﺎﺡ ،ﻭﺻﺎﺭﺕ ﺯﻭﺟﺘﻪ 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 ﺩﻭ ِﻥ﴾ ]ﺍﻷﺣﺰﺍﺏ [٥٠ :ﻭﱂ ﻳﻘﻞ ﻫﺬﺍ ﰲ ﺍﳌﻌﺘﻘﺔ ،ﻭﻻ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺼ ﹰﺔ ﹼﻟ ﴿ﺧﺎِﻟ ج ﻟﻴﻘﻄﻊ ﺗﺄﺳﻲ ﺍﻷﻣﺔ ﺑﻪ ﰲ ﺫﻟﻚ ،ﻓﺎﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺑﺎﺡ ﻟﻪ ﻧﻜﺎﺡ ﺍﻣﺮﺃﺓ ﻣﻦ ﺗﺒﻨﺎﻩ ،ﻟﺌﻼ ﺝ ﰲ ﻧﻜﺎﺡ ﺃﺯﻭﺍﺝ ﻣﻦ ﺗﺒﻨﻮﻩ ،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 ﺃﻣﺘﻪ ،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 ﺃﺎ ﻣﻦ ﺳﺮﺍﺭﻳﻪ ،ﻭﺇﻣﺎﺋﻪ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻓﻬﺆﻻﺀ ﻧﺴﺎﺅﻩ ﺍﳌﻌﺮﻭﻓﺎﺕ ﺍﻟﻼﰐ ﺩﺧﻞ ﻦ ،ﻭﺃﻣﺎ ﻣﻦ ﺧﻄﺒﻬﺎ ﻭﱂ ﻳﺘﺰﻭﺟﻬﺎ ،ﻭﻣﻦ ﻭﻫﺒﺖ ﻧﻔﺴﻬﺎ 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 ﺃﺻﺎﺎ 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 ﻛﹶﺒﺸﺔ ﺳﹶﻠﻴْﻢ ،ﻭﺷﻘﺮﺍﻥ ﻭﺍﲰﻪ ﺻﺎﺑﺢ، ﻭﺭﺑﺎﺡ ﻧﻮﰊ ،ﻭﻳﺴﺎﺭ ﻧﻮﰊ ﺃﻳﻀﺎﹰ ،ﻭﻫﻮ ﻗﺘﻴﻞ ﺍﻟ ﻌﺮﻧﻴﲔ ،ﻭﻣ ْﺪﻋﻢ ،ﻭﻛﺮْﻛ ﺮﺓﹶ ،ﻧﻮﰊ ﺃﻳﻀﺎﹰ، ﻭﻛﺎﻥ ﻋﻠﻰ ﹶﺛﻘﹶﻠﻪ ج ،ﻭﻛﺎﻥ ﻳﻤﺴﻚ ﺭﺍﺣﻠﺘﻪ ﻋﻨﺪ ﺍﻟﻘﹶﺘﺎ ﹶﻝ ﻳﻮﻡ ﺧﻴﱪ .ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﺃﻧﻪ ﺍﻟﺬﻱ ﻏ ﱠﻞ ﺍﻟﺸﻤﻠﺔ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﹶﻓﻘﹸﺘﻞ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج )ﺇﻧﻬﺎ ﹶﻟﺘ ﹾﻠﺘ ِﻬﺐ ﻋﹶﻠْﻴ ِﻪ ﻧﺎﺭﹰﺍ( ﻭﰲ )ﺍﳌﻮﻃﺄ( ﺃﻥ ﺍﻟﺬﻱ ﻏﻠﻬﺎ ِﻣ ْﺪﻋﻢ) ،(٨٠ﻭﻛﻼﳘﺎ ﻗﺘﻞ ﲞﻴﱪ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﺸﺔﹸ ﺍﳊﺎﺩﻱ) ،(٨١ﻭﺳﻔﻴﻨﺔ ﺑﻦ ﻓﺮﻭﺥ ،ﻭﺍﲰﻪ ﻣﻬﺮﺍﻥ ،ﻭﲰﺎﻩ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺠ ﻭﻣﻨﻬﻢ ﺃْﻧ ﺖ ﺳﻔِﻴﻨ ﹲﺔ() .(٨٢ﻗﺎﻝ ﺤ ﻤﻠﹸﻮﻧﻪ ﰲ ﺍﻟﺴﻔﺮ ﻣﺘﺎﻋﻬﻢ ،ﻓﻘﺎﻝ) :ﺃْﻧ ج) :ﺳﻔﻴﻨﺔ( ﻷﻢ ﻛﺎﻧﻮﺍ ﻳ
) (٨٠ﺭﻭﺍﻩ ﰲ ﺍﳌﻮﻃﺄ ) ،(٤٥٩/٢ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٨١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٩/١٠ﻭﻣﺴﻠﻢ ).(٢٣٢٢ ) (٨٢ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٢١/٥
٥٧ ﻓﻤﻨﻬﺎ ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪ ﺃﰊ ﺑﻜﺮ ،ﻭﻛﺘﺒﻪ ﺃﺑﻮ ﺑﻜﺮ ﻷﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﳌﺎ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﺒﺤﺮﻳﻦ) (٨٤ﻭﻋﻠﻴﻪ ﻋﻤﻞ ﺍﳉﻤﻬﻮﺭ. ﻭﻣﻨﻬﺎ ﻛﺘﺎﺑﻪ 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 ﹶﻛﺘﺒﻪ ،ﻭﺍﺣﺘﺞ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻛﻠﹸﻬﻢ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺪﻳﺎﺕ. ﻭﻣﻨﻬﺎ ﻛﺘﺎﺑﻪ ﺇﱃ ﺑﲏ ﺯﻫﲑ. ﻭﻣﻨﻬﺎ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﻧﺼﺐ ﺍﻟﺰﻛﺎﺓ ،ﻭﻏﲑﻫﺎ).(٨٦ ﻓﺼﻞ ﻓﻲ آﺘﺒﻪ ورﺳﻠﻪ ج إﻟﻰ اﻟﻤﻠﻮك
ﳊ ﺪْﻳِﺒﻴﺔِ ،ﻛﺘﺐ ﺇﱃ ﻣﻠﻮﻙ ﺍﻷﺭﺽ ،ﻭﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻠﻪ ،ﻓﻜﺘﺐ ﺇﱃ ﳌﺎ ﺭﺟﻊ ﻣﻦ ﺍ ﹸ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ،ﻓﻘﻴﻞ ﻟﻪ :ﺇﻢ ﻻ ﻳﻘﺮﺅﻭﻥ ﻛﺘﺎﺑﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﳐﺘﻮﻣﺎﹰ ،ﻓﺎﲣﺬ ﺧﺎﲤﹰﺎ ﻣﻦ ﻓﻀﺔ، ﻭﻧﻘﺶ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﺳﻄﺮ :ﳏﻤﺪ 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 ﺑﻠﺘﻌﺔ ﺇﱃ ﺍﳌﹸ ﹶﻘ ْﻮﻗِﺲ ،ﻭﺍﲰﻪ ﺧﺮﻳﺞ ﺑﻦ ﻣﻴﻨﺎﺀ ﻣﻠﻚ ﺍﻹِﺳﻜﻨﺪﺭﻳﺔ ﻋﻈﻴﻢ ﺍﻟﻘﺒﻂ ،ﻓﻘﺎﻝ ﺧﲑﺍﹰ ،ﻭﻗﺎﺭﺏ ﺍﻷﻣﺮ ﻭﱂ ﻳﺴﻠﻢ ،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، ﺠﺒﹶﻠ 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 ﻫﻮ ﹶﺫ ﹶﺓ ﺑﻦ ﻋﻠﻲ ﺍﳊﻨﻔﻲ ﺑﺎﻟﻴﻤﺎﻣﺔ ،ﻓﺄﻛﺮﻣﻪ .ﻭﻗﻴﻞ :ﺑﻌﺜﻪ ﻭﺑﻌﺚ ﺳﻠِﻴ ﹶ ﺴِﻠ ْﻢ ﻫﻮﺫﺓ ،ﻭﺃﺳﻠﻢ ﲦﺎﻣﺔ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﻬﺆﻻﺀ ﺇﱃ ﻫﻮﺫﺓ ﻭﺇﱃ ﺛﹸﻤﺎﻣﺔ ﺑ ِﻦ ﺃﺛﺎﻝ ﺍﳊﻨﻔﻲ ،ﻓﻠﻢ ﻳ ْ ﺍﻟﺴﺘﺔ ﻗﻴﻞ :ﻫﻢ ﺍﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ. ﳉﹶﻠْﻨﺪﻯ ﻭﺑﻌﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﲦﺎﻥ ﺇﱃ ﺟﻌﻔﺮ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﺑﲏ ﺍ ﹸ ﺍﻷﺯﺩﻳﲔ ﺑﻌﻤﺎﻥ ،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 ﺳﺎﻭﻯ ﺍﻟﻌﺒﺪﻱ ﻣﻠﻚ ﺍﻟﺒﺤﺮﻳﻦ ﻗﺒﻞ ﻣﻨﺼﺮﻓﻪ ﻭﺑﻌﺚ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍ ﹶ ﳉ ْﻌﺮﺍﻧ ِ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 ﺍﻟﺒﺠﻠﻲ ﺇﱃ ﺫﻱ ﺍﻟﻜﹶﻼﻉ ﺍﳊِﻤﲑﻱ ،ﻭﺫﻱ ﻋﻤﺮﻭ ،ﻳﺪﻋﻮﳘﺎ ﺇﱃ ﺍﻹِﺳﻼﻡ ،ﻓﺄﺳﻠﻤﺎ ،ﻭﺗﻮﰲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﻭﺟﺮﻳﺮ ﻋﻨﺪﻫﻢ. ﻀﻤْﺮﻱ ﺇﱃ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﺑﻜﺘﺎﺏ ،ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺑﻜﺘﺎﺏ ﻭﺑﻌﺚ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ﺍﻟ ﺁﺧﺮ ﻣﻊ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺃﺧﻲ ﺍﻟﺰﺑﲑ ﻓﻠﻢ ﻳﺴﻠﻢ. 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 ﻭﹶﻗﺒﺎ ً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، ﻭﻋﻤﺮﻭ 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 ﻳﺮﺟﻊ) (٩٣ﺍﻷﺫﺍﻥ ،ﻭﻳﺜﻨﻲ ﺍﻹِﻗﺎﻣﺔ ،ﻭﺑﻼﻝ ﻻﻳﺮﺟﻊ ،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 ،ﺃﻣﺮﻩ 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 ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺑﻌﺪ ﻣﻮﺕ ﺑﺎﺫﺍﻥ ﺍﺑﻨﻪ ﺷﻬﺮ ﺑﻦ ﺑﺎﺫﺍﻥ ﻋﻠﻰ ﺻﻨﻌﺎﺀ ﻭﺃﻋﻤﺎﳍﺎ .ﹼﰒ ﻗﹸِﺘ ﹶﻞ ﺷﻬﺮ ،ﻓﺄﻣﺮ 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 ﻛِﻨﺪﺓ 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 ﺠﺮﺍﻥ .ﻭﻭﻟﱠﻰ ﳉﻨﺪ .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 ﻋﺘﺎ ﻭﻟﻪ ﺩﻭﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺳﻨﺔ .ﻭﻭﻟﱠﻰ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻷﲬﺎﺱ ﺑﺎﻟﻴﻤﻦ ﻭﺍﻟﻘﻀﺎﺀ ﺎ .ﻭﻭﻟﱠﻰ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻋﻤﺎﻥ ﻭﺃﻋﻤﺎﳍﺎ. ﺕ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ،ﻷﻧﻪ ﻛﺎﻥ ﻟﻜﻞ ﻗﺒﻴﻠﺔ ﻭﺍ ٍﻝ ﻳﻘﺒﺾ ﺻﺪﻗﺎﺎ ،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 . ﻭﺃﻣﺎ 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 ﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﺣﺮﺳﻪ ،ﻭﺣﺮﺳﻪ ﲨﺎﻋﺔ ﺁﺧﺮﻭﻥ ﻏﲑ ﻫﺆﻻﺀ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻠﹼ ﻪ ﺱ﴾ ]ﺍﳌﺎﺋﺪﺓ [٦٧ :ﺧﺮﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺄﺧﱪﻫﻢ ﺎ ،ﻭﺻﺮﻑ ﺍﳊﺮﺱ).(٩٥ ﻚ ِﻣ ﻦ ﺍﻟﻨﺎ ِ 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 ﺍﳊﹸﺪﻳﺒﻴ ِﺔ. ﻓﺼﻞ ﻓﻴﻤﻦ آﺎن ﻋﻠﻰ ﻧﻔﻘﺎﺗﻪ وﺧﺎﺗﻤﻪ وﻧﻌﻠﻪ وﺳﻮاآﻪ وﻣﻦ آﺎن ﻳﺄذن ﻋﻠﻴﻪ
ﻛﺎﻥ ﺑﻼﻝ ﻋﻠﻰ ﻧﻔﻘﺎﺗﻪ ،ﻭﻣﻌﻴﻘﻴﺐ ﺑﻦ ﺃﰊ ﻓﺎﻃﻤﺔ ﺍﻟﺪﻭﺳﻲ 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 ﻳﺬﺑﻮﻥ ﻋﻦ ﺍﻹِﺳﻼﻡ :ﻛﻌ ﺐ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﻭﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﻛﺎﻥ ﺃﺷﺪﻫﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺣﺴﺎ ﹸﻥ ﺑﻦ ﺛﺎﺑﺖ ﻭﻛﻌ ﻣﺎﻟﻚ ﻳﻌﻴﺮﻫﻢ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ،ﻭﻛﺎﻥ ﺧﻄﻴﺒﻪ 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 ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺴﻦ ﺍﻟ ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺣﺎ ٍﺩ ﺣ ﺴ ِﺮ ﺍﻟ ﹶﻘﻮﺍﺭِﻳ ﺮ() .(٩٧ﻳﻌﲏ ﺿﻌﻔﺔ ﺍﻟﻨﺴﺎﺀ. ﺸﺔﹸ ،ﹶﻻ ﺗ ﹾﻜ ِ ج ) :ﺭ ﻭﻳْﺪﹰﺍ ﻳﺎ ﺃﻧْﺠ ﻓﺼﻞ
ﻓﻲ ﻏﺰواﺗﻪ وﺑﻌﻮﺛﻪ وﺳﺮاﻳﺎﻩ ج ﺕ ﻏﺰﻭﺍﺗﻪ 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. ﻭﺃﻣﺎ 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 ﹸﺃﺣﺪ ﺁﺧﺮ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﻣﻦ ﻗﻮﻟﻪ ﴿ :ﻭِﺇ ﹾﺫ ﹶﻏ ﺪ ْﻭ ﲔ ﻣﻘﹶﺎ ِﻋ ﺪ ِﻟ ﹾﻠ ِﻘﺘﺎ ِﻝ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٢١ :ﺇﱃ ﻗﺒﻴﻞ ﺁﺧﺮﻫﺎ ﺑﻴﺴﲑ، ﻚ ﺗﺒﻮﻯ ُ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 ،ﻭﲢﺼﻦ 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 ﻳﻔﺎﺭﻗﻪ ،ﻭﻛﺎﻧﺖ ﻗﺎﺋﻤﺘﻪ ﻭﻗﺒﻴﻌﺘﻪ ﻭﺣﻠﻘﺘﻪ ﻭﺫﺅﺍﺑﺘﻪ ﻭﺑﻜﺮﺍﺗﻪ ﻭﻧﻌﻠﹸﻪ ِﻣ ْﻦ ﻓﻀﺔ .ﻭﺍﻟﻘﻠﻌﻲ ،ﻭﺍﻟﺒﺘﺎﺭ ،ﻭﺍﳊﺘﻒ، ﺨﺬﹶﻡ ،ﻭﺍﻟﻘﻀﻴﺐ ،ﻭﻛﺎﻥ ﻧﻌ ﹸﻞ ﺳﻴﻔﻪ ﻓﻀﺔﹰ ،ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﺣﻠﻖ ﻓﻀﺔ. ﻭﺍﻟﺮﺳﻮﺏ ،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 ﺍﻟﺪﺭ ﳋﺮْﻧﻖ ﻭﺫﺍﺕ ﺍﻟﻮِﺷﺎﺡ ،ﻭﺫﺍﺕ ﺍﳊﻮﺍﺷﻲ ،ﻭﺍﻟﺴﻌﺪﻳﺔ ،ﻭﻓﻀﺔ ،ﻭﺍﻟﺒﺘﺮﺍﺀ ﻭﺍ ِ ﺖ ﻗِﺴ ﻲ :ﺍ ﻟﺰﻭﺭﺍﺀ ،ﻭﺍﻟﺮﻭﺣﺎﺀ ،ﻭﺍﻟﺼﻔﺮﺍﺀ ،ﻭﺍﻟﺒﻴﻀﺎﺀ ،ﻭﺍﻟﻜﹶﺘﻮﻡ، ﻭﻛﺎﻧﺖ ﻟﻪ ﺳ ﺕ ﻳﻮﻡ ﺃﺣﺪ ،ﻓﺄﺧﺬﻫﺎ ﻗﺘﺎﺩﺓ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ،ﻭﺍﻟﺴﺪﺍﺩ. ﺴ ﺮ ْ ﻛﹸ ِ ﻭﻛﺎﻧﺖ ﻟﻪ ﺟ ْﻌﺒﺔ 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 :ﺍﻟﺰﻧﻮﻕ ،ﻭﺗﺮﺱ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻔﺘﻖ .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 ﻌﻨﺰﺓ ﳝﺸﻲ ﺎ ﺑﲔ ﻳﺪﻳﻪ ﰲ ﺍﻷﻋﻴﺎﺩ ،ﺗﺮﻛﺰ ﺃﻣﺎﻣﻪ ،ﻓﻴﺘﺨﺬﻫﺎ ﺳﺘﺮﺓ ﻳﺼﻠﻲ ﺇﻟﻴﻬﺎ ،ﻭﻛﺎﻥ ﳝﺸﻰ ﺎ ﺃﺣﻴﺎﻧﹰﺎ. ﺸﺒ ٍﻪ ﻭﻣِﻐﻔﹶﺮ ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ: ﻭﻛﺎﻥ ﻟﻪ ِﻣ ْﻐﻔﹶﺮ ﻣﻦ ﺣﺪﻳﺪ ﻳﻘﺎﻝ ﻟﻪ :ﺍﳌﻮﺷﺢ ،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 :ﺍﻟﻌﻘﺎﺏ .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 ،ﻭﻣِﺤﺠﻦ ﻗﺪﺭ ﺫﺭﺍﻉ ﺃﻭ ﺃﻃﻮﻝ ﳝﺸﻲ ﺑﻪ ﻭﻳﺮﻛﺐ ﺨﺼﺮﺓ ﺗﺴﻤﻰ :ﺍﻟﻌﺮﺟﻮﻥ ،ﻭﻗﻀﻴﺐ ﻣﻦ ﺍﻟﺸﻮﺣﻂ ﺑﻪ ،ﻭﻳﻌﻠﻘﻪ ﺑﲔ ﻳﺪﻳﻪ ﻋﻠﻰ ﺑﻌﲑﻩ ،ﻭ ِﻣ ْ ﻳﺴﻤﻰ :ﺍﳌﻤﺸﻮﻕ .ﻗﻴﻞ :ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺪﺍﻭﻟﻪ ﺍﳋﻠﻔﺎﺀ. ﻭﻛﺎﻥ ﻟﻪ ﻗﺪﺡ ﻳﺴﻤﻰ :ﺍﻟﺮﻳﺎﻥ ،ﻭﻳﺴﻤﻰ ﻣﻐﻨﻴﺎﹰ ،ﻭﻗﺪﺡ ﺁﺧﺮ ﻣﻀﺒﺐ ﺑﺴﻠﺴﻠﺔ ﻣﻦ ﻓﻀﺔ. ﻭﻛﺎﻥ ﻟﻪ ﻗﺪﺡ ﻣﻦ ﻗﻮﺍﺭﻳﺮ ،ﻭﻗﺪﺡ ﻣِﻦ ﻋِﻴﺪﺍﻥ ﻳﻮﺿﻊ ﲢﺖ ﺳﺮﻳﺮﻩ ﻳﺒﻮﻝ ﻓﻴﻪ ﺑﺎﻟﻠﻴﻞ، ﻭﺭﻛﻮﺓ ﺗﺴﻤﻰ :ﺍﻟﺼﺎﺩﺭ ،ﻗﻴﻞ :ﻭﺗﻮْﺭ ﻣﻦ ﺣﺠﺎﺭﺓ ﻳﺘﻮﺿﺄ ﻣﻨﻪ ،ﻭ ِﻣﺨْﻀﺐ ﻣﻦ ﺷﺒﻪٍ ،ﻭﻗﻌﺐ ﺻﻔﹾﺮ ،ﻭﻣﺪﻫﻦ ،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 ﺗﺴﻤﻰ :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 ،ﻭﻗﺒﻴﻌﺘﻪ 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 :ﺩﻟﺪﻝ، ﻳﺴﻤﻰ :ﺍﻟ ﻭﻛﺎﻧﺖ ﻟﻪ ﻧﺎﻗﺔ ﺗﺴﻤﻰ :ﺍﻟﻘﺼﻮﺍﺀ ،ﻭﻛﺎﻥ ﲪﺎﺭ ﻳﺴﻤﻰ :ﻳﻌﻔﻮﺭ ،ﻭﻛﺎﻥ ﻟﻪ ﺑﺴﺎﻁ ﻳﺴﻤﻰ. ﺍﻟﻜﻦ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﱰﺓ ﺗﺴﻤﻰ :ﺍﻟﻘﻤﺮﺓ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺭﻛﻮﺓ 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 ْﺮﺗﺠﺰ ،ﻭﻛﺎﻥ ﺃﺷﻬﺐ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺷﻬﺪ ﻓﻴﻪ ﺧﺰﳝﺔ ﺑﻦ ﺛﺎﺑﺖ. ﺤْﻴﻒ ،ﻭﺍﻟﱢﻠﺰﺍﺯ ،ﻭﺍﻟﻈﱠﺮِﺏ ،ﻭ ﺳْﺒﺤﺔ ،ﻭﺍﻟ ﻮ ْﺭﺩ .ﻓﻬﺬﻩ ﺳﺒﻌﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﲨﻌﻬﺎ ﻭﺍﻟﻠﱡ ﺍﻹِﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﲨﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺑﻴﺖ ﻓﻘﺎﻝ: ﺠ ﺰ ﻭ ْﺭ ﺩ ﳍﹶﺎ ﺃﺳْـﺮﺍ ﺭ ﺏ ﻟِـﺰﺍﺯ ﻣْ ﺮﺗ ﻒ ﺳْﺒﺤﺔ 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 ﺩﹾﻟﺪﻝ ،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 ﺍﻟﻨﺠﺎﺷﻰ 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 ﺳﻤﻴﺘﺎ ﺑﺬﻟﻚ ،ﻭﻗﻴﻞ :ﻛﺎﻥ ﺑﺄﺫﺎ ﻋﻀﺐ ،ﻓﺴﻤﻴﺖ ﺑﻪ ،ﻭﻫﻞ ﺍﻟﻌﻀﺒﺎﺀ ﻭﺍﳉﺪﻋﺎﺀ ﻭﺍﺣﺪﺓ ،ﺃﻭ ﺍﺛﻨﺘﺎﻥ؟ ﻓﻴﻪ ﺧﻼﻑ ،ﻭﺍﻟﻌﻀﺒﺎﺀ ﻫﻰ ﺍﻟﱵ ﻛﺎﻧﺖ ﻻ ﺗﺴﺒﻖ ،ﰒ ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﻗﹶﻌﻮﺩ ﻓﺴﺒﻘﻬﺎ ،ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﺇ ﱠﻥ ﻼ ﻣ ْﻬ ِﺮﻳﹰﺎ ﺣﻘﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻻ ﻳ ْﺮﹶﻓ ﻊ ِﻣ ﻦ ﺍﻟ ﺪْﻧﻴﺎ ﺷﻴْﺌﹰﺎ ﺇ ﱠﻻ ﻭﺿ 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 ﻟِﻘﺤﺔ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﻣ ْﻬ ِﺮﻳ ﹲﺔ ﺃﺭﺳﻞ ﺎ ﺇﻟﻴﻪ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻭﻛﺎﻧﺖ ﻟﻪ ﲬ ﻣﻦ ﻧﻌﻢ ﺑﲏ ﻋﻘﻴﻞ. ﻭﻛﺎﻧﺖ ﻟﻪ ﻣﺎﺋﺔ ﺷﺎﺓ ﻭﻛﺎﻥ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﺗﺰﻳﺪ ،ﻛﻠﻤﺎ ﻭﻟﱠﺪ ﻟﻪ ﺍﻟﺮﺍﻋﻲ ﻤﺔ ،ﺫﺑﺢ ﻣﻜﺎﺎ ﺷﺎﺓ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺳﺒ ﻊ ﺃﻋﱰ ﻣﻨﺎﺋ ﺢ ﺗﺮﻋﺎﻫﻦ ﺃ ﻡ ﺃﳝﻦ. ﻓﺼﻞ
ﻓﻲ ﻣﻼﺑﺴﻪ ج ﻛﺎﻧﺖ ﻟﻪ ﻋﻤﺎﻣﺔ ﺗﺴﻤﻰ :ﺍﻟﺴﺤﺎﺏ ،ﻛﺴﺎﻫﺎ ﻋﻠﻴﺎﹰ ،ﻭﻛﺎﻥ ﻳﻠﺒﺴﻬﺎ ﻭﻳ ﹾﻠﺒﺲ ﲢﺘﻬﺎ ﺍﻟ ﹶﻘﻠﹶﻨﺴﻮﺓ .ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﺍﻟﻘﻠﻨﺴﻮﺓ ﺑﻐﲑ ﻋﻤﺎﻣﺔ ،ﻭﻳﻠﺒﺲ ﺍﻟﻌِﻤﺎﻣﺔ ﺑﻐﲑ ﻗﻠﻨﺴﻮﺓ .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 ِﻋﻤﺎﻣﺔ ﺳ ْﻮﺩﺍ ُﺀ ﹶﻗ ْﺪ ﺃﺭﺧﻰ ﻃﹶﺮﻓﹶﻴﻬﺎ 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 ﻋﻤﺎ ﻣ ﹲﺔ ﺳﻮﺩﺍﺀ() .(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 ﻣﻮ ِﻃ ٍﻦ ﻣﺎ ﻳﻨﺎﺳﺒﻪ. ﺭﺃﺳﻪ ،ﻓﻠﺒ ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ ﰲ ﺍﳉﻨﺔ ،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 ﺨﺘ ِ ﺤﻤ ﺪ ﻓِﻴ ﻢ ﻳ ْ ﺏ ﺍﻟﻌﺰﺓ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﻘﺎﻝ) :ﻳﺎ ﻣ ﺭﺃﻯ ﺭ ﺴﻤﺎ ِﺀ ﻭﺍﻷﺭْﺽ ﺍﳊﺪﻳﺚ( ،ﻭﻫﻮ ﰲ ﹶﺃ ْﺩﺭِﻱ ،ﻓﹶﻮﺿﻊ ﻳ ﺪﻩ ﺑﻴْﻦ ﹶﻛِﺘ ﹶﻔ ﻲ ﹶﻓ ﻌِﻠﻤْﺖ ﻣﺎ 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 ﻭﻗﻠﻮﺑﻬﻢ ،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 ﹸﻛﻤﻪ ﺇﱃ ﺍﻟ ﺮﺳﻎ ،ﻭﻟﺒﺲ ﺍﻟﺬﺅﺍﺑﺔ ﻟﻐﲑﻩ .ﻭﻟﺒﺲ ﺍﻟﻘﻤﻴﺺ ﻭﻛﺎﻥ ﺃﺣ ﺍﳉﹸﺒ ﹶﺔ ﻭﺍﻟﻔﹶﺮﻭﺝ ﻭﻫﻮ ﺷﺒﻪ ﺍﻟﻘﹶﺒﺎﺀ ،ﻭﺍﻟﻔﺮﺟﻴﺔ ،ﻭﻟﺒﺲ ﺍﻟﻘﹶﺒﺎﺀ ﺃﻳﻀﺎﹰ ،ﻭﻟﺒﺲ ﰲ ﺍﻟﺴﻔﺮ ﺟﺒﺔ ﺿﻴ ﹶﻘ ﹶﺔ ﺍﻟ ﹸﻜﻤﲔ ،ﻭﻟﺒﺲ ﺍﻹِﺯﺍﺭ ﻭﺍﻟﺮﺩﺍﺀ .ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻱ :ﻛﺎﻥ ﺭﺩﺍﺅﻩ ﻭﺑﺮﺩﻩ ﻃﻮ ﹶﻝ ﺳﺘﺔ ﺃﺫﺭﻉ ﰲ ﺛﻼﺛﺔ ﻭﺷﱪ ،ﻭﺇﺯﺍﺭﻩ ﻣﻦ ﻧﺴﺞ ﻋﻤﺎﻥ ﻃﻮﻝ ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ ﻭﺷﱪ ﰲ ﻋﺮﺽ ﺫﺭﺍﻋﲔ ﻭﺷﱪ. ﻭﻟﺒﺲ ﺣﻠﺔ ﲪﺮﺍﺀ ،ﻭﺍﳊﻠﺔ :ﺇﺯﺍﺭ ﻭﺭﺩﺍﺀ ،ﻭﻻ ﺗﻜﻮﻥ ﺍﳊﹸﻠﺔ ﺇﻻ ﺍﲰﹰﺎ ﻟﻠﺜﻮﺑﲔ ﻣﻌﺎﹰ، ﻭﻏﻠﻂ ﻣﻦ ﻇﻦ ﺃﺎ ﻛﺎﻧﺖ ﲪﺮﺍﺀ ﲝﺘﹰﺎ ﻻ ﻳﺨﺎﻟﻄﻬﺎ 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) :ﻣﺎ ﻫ ِﺬ ِﻩ ﻀ ﺮﺟﺔ ﺑﺎﻟ ﻌ ْ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃﻥ ﺍﻟﻨﱯ ج ﺭﺃﻯ ﻋﻠﻴﻪ ﺭْﻳ ﹶﻄ ﹰﺔ ﻣ ﺠﺮﻭ ﹶﻥ ﺗﻨﻮﺭﹰﺍ ﻟﹶﻬﻢ ،ﻓﻘﺬﻓﺘﻬﺎ ﺴ ﺍﻟﺮْﻳ ﹶﻄ ﹸﺔ ﺍﻟﱠﱵ ﻋﻠْﻴﻚ؟( ﻓ ﻌ ﺮﻓﺖ ﻣﺎ ﹶﻛﺮِﻩ ﹶﻓﹶﺄﺗْﻴﺖ ﺃﻫْﻠﻲ ﻭ ﻫ ْﻢ ﻳ ْ ﺖ ﺍﻟ ﺮْﻳ ﹶﻄﺔﹸ؟( ﹶﻓﹶﺄ ْﺧﺒ ْﺮﺗﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﻫﻼﱠ ﻓﻴﻪ ،ﹸﺛﻢ ﹶﺃﺗْﻴﺘﻪِ ﻣ ﻦ ﺍﻟ ﻐﺪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻳﺎ ﻋْﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﹶﻓﻌﻠ ِ ﺱ ِﺑﻬﺎ ﻟِﻠﻨﺴﺎ ِﺀ() .(١٠٣ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻨﻪ ﺃﻳﻀﺎﹰ، ﺾ ﹶﺃ ْﻫِﻠﻚ ،ﹶﻓِﺈﻧﻪ ﹶﻻ ﺑ ﹾﺄ ﺴ ْﻮﺗﻬﺎ ﺑ ْﻌ ﹶﻛ ﻼ ﺱ ﺍﻟ ﹸﻜﻔﹶﺎ ِﺭ ﹶﻓ ﹶ ﻗﺎﻝ :ﺭﺃﻯ ﺍﻟﻨﱯ ج ﺛﻮﺑﲔ ﻣﻌﺼﻔﺮﻳﻦ .ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﻫ ِﺬ ِﻩ ِﻣ ْﻦ ِﻟﺒﺎ ِ ﺴﻬﺎ() (١٠٤ﻭﰲ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ﻋ ْﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ) :ﻧﻬﻰ ﺍﻟﻨِﺒ ﻲ ج ﻋ ِﻦ ﺗﻠﺒ ْ )(١٠٥ ﺼ ﹶﻔ ِﺮ( .ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﺼﺒﻎ ﺻﺒﻐﹰﺎ ﺃﲪﺮ .ﻭﰲ ﺑﻌﺾ )ﺍﻟﺴﻨﻦ( ﺃﻢ ﺱ ﺍﳌﹸ ﻌ ْ ِﻟﺒﺎ ِ 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 ْﻤﻨﺎ ِﺳﺮﺍﻋﹰﺎ ِﻟ ﹶﻘ ْﻮ ِﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﺣﺘﻰ 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 ﹶﻓﻨ ﺰ ْﻋﻨﺎﻫﺎ ﻋْﻨﻬﺎ( .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ).(١٠٦ ﺴ ِﺇﺑِﻠﻨﺎ ،ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﺍ َﻷ ﹾﻛ ِ ﻭﰲ ﺟﻮﺍﺯ ﻟﺒﺲ ﺍﻷﲪﺮ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺍﳉﻮﺥ ﻭﻏﲑﻫﺎ ﻧﻈﺮ .ﻭﺃﻣﺎ ﻛﺮﺍﻫﺘﻪ ،ﻓﺸﺪﻳﺪﺓ ﺟﺪﺍﹰ ،ﻓﻜﻴﻒ ﻳﻈﻦ 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 ﹶﺫﺟﺔ ،ﻭﻟﺒﺲ ﺛﻮﺑﹰﺎ ﺃﺳﻮﺩ ،ﻭﻟﺒﺲ ﺍﻟﻔﹶﺮﻭﺓ ﺍﳌﻜﻔﻮﻓﺔ ﺑﺎﻟﺴﻨﺪﺱ. ﻭﺭﻭﻯ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﳘﺎ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ )ﺃﻥ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﺴﺘ ﹶﻘ ﹰﺔ ِﻣ ْﻦ ﺳْﻨ ﺪﺱٍ ،ﻓﻠﺒﺴﻬﺎ ،ﻓﹶﻜﹶﺄﻧﻲ 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 ﻟﻴﻠﺒﺴﻬﺎ ،ﻭﻗﺪ ﺭﻭﻱ ﰲ ﻏﲑ ﺣﺪﻳﺚ ﺃﻧﻪ ﻟﺒﺲ ﺍﻟﺴﺮﺍﻭﻳﻞ ،ﻭﻛﺎﻧﻮﺍ ﻳﻠﺒﺴﻮﻥ ﺍﻟﺴﺮﺍﻭﻳﻼﺕ ﺑﺈﺫﻧﻪ. ﻭﻟﺒﺲ ﺍﳋﻔﲔ ،ﻭﻟﺒﺲ ﺍﻟﻨﻌﻞ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟﺘﺎﺳﻮﻣﺔ. ﻭﻟﺒﺲ ﺍﳋﺎﰎ ،ﻭﺍﺧﺘﻠﻔﺖ ﺍﻷﺣﺎﺩﻳﺚ ﻫﻞ ﻛﺎﻥ ﰲ ﳝﻨﺎﻩ ﺃﻭ ﻳﺴﺮﺍﻩ ،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 ﻗﹸِﺒﻀﺖ ،ﻓﻠﻤﺎ ﻗﺒﻀﺖ ﻗﺒﻀﺘﻬﺎ ،ﻭﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﻠﺒﺴﻬﺎ، ﺴﺘﺸﻔﻰ ﺎ).(١٠٨ ﻓﻨﺤ ﻦ ﻧﻐْﺴﻠﻬﺎ 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 ﹸﻜﻤﲔ ،ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻷﻛﻤﺎﻡ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﻄﱢﻮﺍﻝ ﺍﻟﱵ ﻫﻲ ﻛﺎﻷﺧﺮﺍﺝ ،ﻓﻠﻢ ﻳﻠﺒﺴﻬﺎ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺒﺘﺔ ،ﻭﻫﻲ ﳐﺎﻟﻔﺔ ﻟﺴﻨﺘﻪ ،ﻭﰲ ﺟﻮﺍﺯﻫﺎ ﻧﻈﺮ ،ﻓﺈﺎ ﻣﻦ ﺟﻨﺲ ﺍﳋﻴﻼﺀ. ﳊﺒ 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 ِﺛﻴﺎﺑ ﹸﻜﻢْ ،ﻓﹶﺎﻟﺒﺴﻮﻫﺎ ،ﻭ ﹶﻛ ﱢﻔﻨﻮﺍ ﻭﻛﺎﻥ ﺃﺣ ﻓِﻴﻬﺎ ﻣ ْﻮﺗﺎﻛ ْﻢ() (١٠٩ﻭﰲ )ﺍﻟﺼﺤﻴﺢ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﺎ ﺃﺧﺮﺟﺖ ﻛِﺴﺎ ًﺀ ﻣﻠﺒﺪﺍ ﻭﺇﺯﺍﺭﹶﺍ ﻏﻠﻴﻈﹰﺎ ﷲ ج ﰲ ﻫﺬﻳﻦ).(١١٠ ﺾ ﺭﻭﺡ ﺭﺳﻮ ِﻝ ﺍ ِ ﻓﻘﺎﻟﺖ :ﻗﹸِﺒ ﻭﻟﺒﺲ ﺧﺎﲤﹰﺎ ﻣﻦ ﺫﻫﺐ ،ﰒ ﺭﻣﻰ ﺑﻪ ،ﻭﻰ ﻋﻦ ﺍﻟﺘﺨﺘﻢ ﺑﺎﻟﺬﻫﺐ ،ﰒ ﺍﲣﺬ ﺧﺎﲤﹰﺎ ﻣﻦ ﻓﻀﺔ ،ﻭﱂ ﻳﻨﻪ ﻋﻨﻪ .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ﺃﻥ ﺍﻟﻨﱯ ج ﻰ ﻋﻦ ﺃﺷﻴﺎﺀ ،ﻭﺫﻛﺮ ﻣﻨﻬﺎ :ﻭﻰ 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 ﺪﺟﺎﻝ ﻓﻘﺎﻝ: ﺴﺔﹸ() .(١١٣ﻭﺭﺃﻯ ﺃﻧﺲ ﲨﺎﻋﺔ ﺻِﺒﻬﺎ ﹶﻥ ﻋﹶﻠْﻴ ِﻬﻢ ﺍﻟﻄﱠﻴﺎِﻟ ﺝ ﻣ ﻌﻪ ﺳْﺒﻌﻮ ﹶﻥ ﹶﺃﻟﹾﻔﹰﺎ ِﻣ ْﻦ ﻳﻬﻮ ِﺩ ﹶﺃ ْ ) ﹾﳜ ﺮ ﻋﻠﻴﻬﻢ ﺍﻟﻄﻴﺎﻟﺴﺔ ،ﻓﻘﺎﻝ :ﻣﺎ ﺃﺷﺒﻬﻬﻢ 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 ِﻣﻨﺎ ﻣ ْﻦ ﺸﺒ ﻪ ِﺑ ﹶﻘ ْﻮ ٍﻡ ﹶﻓﻬ ﻮ ِﻣْﻨ ﻬ ْﻢ() .(١١٤ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻨﻪ ج) :ﹶﻟْﻴ ج ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ْﻦ ﺗ ﺸﺒ ﻪ ِﺑ ﹶﻘ ْﻮ ٍﻡ ﹶﻏْﻴ ِﺮﻧﺎ() (١١٥ﻭﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﳍﺠﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ج ﺟﺎﺀ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺗ ﱯ ج ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻟﻴﺨﺘﻔﻲ ﺑﺬﻟﻚ ،ﻓﻔﻌﻠ ﻪ ﻟﻠﺤﺎﺟﺔ ،ﻭﱂ ﻣﺘ ﹶﻘﻨﻌﹰﺎ ﺑﺎﳍﹶﺎ ِﺟﺮﺓ ،ﻓﹶﺈﳕﺎ ﻓﻌﻠﻪ ﺍﻟﻨ ﺗﻜﻦ ﻋﺎﺩﺗﻪ ﺍﻟﺘﻘﻨﻊ ،ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﺲ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺜﺮ ﺍﻟ ِﻘﻨﺎﻉ ،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 ﻭﺃﺻﺤﺎﺑﻪ ﻣﺎ ﻧِ ﻭﻛﺎﻥ ﻏﺎﻟ ﺍﻟﺼﻮﻑ ﻭﺍﻟﻜﺘﺎﻥ ،ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻷﺻﺒﻬﺎﱐ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺖ ﺑﻦ ﺭﺍﺷﺪ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻭﻋﻠﻴﻪ ﺟﺒﺔ 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 ﺃﻢ ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺪ ﻟﺒﺲ ﺍﻟﻜﺘﺎﻥ ﻭﺍﻟﺼﻮﻑ ﻭﺍﻟﻘﻄﻦ ،ﻭ ﺳﻨ ﹸﺔ ﻧﺒﻴﻨﺎ ﺃﺣ ﻖ ﺃﻥ ﺗﺘﺒ ﻊ .ﻭﻣﻘﺼﻮﺩ ﺍﺑﻦ ﺳﲑﻳﻦ ﺬﺍ ﺃﻥ ﺃﻗﻮﺍﻣﹰﺎ ﻳﺮﻭﻥ ﺃﻥ ﻟﺒﺲ ﺍﻟﺼﻮﻑ ﺩﺍﺋﻤﹰﺎ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻏﲑﻩ ،ﻓﻴﺘﺤﺮﻭﻧﻪ ﻭﳝﻨﻌﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻏﲑﻩ ،ﻭﻛﺬﻟﻚ ﻳﺘﺤﺮﻭﻥ ﺯِﻳﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﳌﻼﺑﺲ ،ﻭﻳﺘﺤﺮﻭﻥ 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 ﻫﺪﻳﻪ 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 ﹶﻛﺴﻮﺗﻨِﻲ ﻫﺬﺍ ﺍﻟ ﹶﻘﻤِﻴ ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﺠ ﺪ ﺛﻮﺑﺎﹰ ،ﲰﺎﻩ ﺑﺎﲰﻪ ،ﻭﻗﺎﻝ) :ﺍﻟﻠﱠﻬ ﻢ ﺃﹶﻧ ﻚ ﺧ ﲑﻩ ﻭ ﺧ ﲑ ﻣﺎ ﺻﻨ ﻊ ﹶﻟﻪ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺍﻟ ﺮﺩﺍ ِﺀ ﹶﺃ ِﻭ ﺍﻟ ِﻌﻤﺎ 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 ﺮﺣﻞ ِﻣ ْﻦ ﺷﻌﺮ )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 ﳊﺒﺮﺓ() .(١١٨ﻭﺍﳊﱪﺓ :ﺑﺮﺩ ﻣﻦ ﺑﺮﻭﺩ ﺍﻟﻴﻤﻦ ﻓﺈﻥ ﻏﺎﻟﺐ ﻟﺒﺎﺳﻬﻢ ﻛﺎﻥ ﻣِﻦ ج؟ ﻗﺎﻝ) :ﺍ ِ ﻧﺴﺞ ﺍﻟﻴﻤﻦ ،ﻷﺎ ﻗﺮﻳﺒﺔ ﻣﻨﻬﻢ ،ﻭﺭﲟﺎ ﻟﺒﺴﻮﺍ ﻣﺎ ﻳﺠﻠﺐ ﻣِﻦ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ،ﻛﺎﻟﻘﺒﺎﻃﻲ ﻂ .ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﻨﺴﺎﺋﻲ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﺎ ﺍﳌﻨﺴﻮﺟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﻥ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻨﺴﺠﻬﺎ ﺍﻟﻘﺒ ﹸ ﺟﻌﻠﺖ ﻟﻠﻨﱯ ج ﺑﺮﺩﺓ ﻣﻦ ﺻﻮﻑ ،ﻓﻠﺒﺴﻬﺎ ،ﻓﻠﻤﺎ ﻋﺮِﻕ ،ﻓﻮﺟﺪ ﺭِﻳ ﺢ ﺍﻟﺼﻮﻑ ،ﻃﺮﺣﻬﺎ، ﺐ ﺍﻟﺮﻳ ﺢ ﺍﻟ ﱠﻄﻴﺐ .ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﹶﻟ ﹶﻘ ْﺪ ﻭﻛﺎﻥ ﻳﺤ ﺴ ﻦ ﻣﺎ ﻳﻜﹸﻮ ﹸﻥ ِﻣ ﻦ ﺍﳊﹸﹶﻠ ِﻞ) .(١١٩ﻭﰲ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ( ﻋﻦ ﺖ ﻋﻠﹶﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺃ ْﺣ ﺭﺃﻳ )(١٢٠ ﻀﺮﺍ ِﻥ .ﻭﺍﹾﻟﺒﺮﺩ ﺐ ﻭ ﻋﹶﻠْﻴ ِﻪ ﺑ ْﺮﺩﺍ ِﻥ ﺃﹶﺧ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﷲ ج ﻳﺨ 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 ﺪﺗﻪ ج ﻣﻦ ﹶﺃ ﺩ ٍﻡ ﺣﺸ ﻮﻫﺎ ﻟِﻴﻒ ،ﻓﺎﻟﺬﻳﻦ ﳝﺘﻨﻌﻮﻥ ﻋﻤﺎ ﺃﺑﺎﺡ ﺍﻟﱠﻠ ﻪ ﻣِﻦ ﻭﻛﺎﻧﺖ ِﻣ ﺍﳌﻼﺑﺲ ﻭﺍﳌﻄﺎﻋﻢ ﻭﺍﳌﻨﺎﻛﺢ ﺗﺰﻫﺪﹰﺍ ﻭﺗﻌﺒﺪﺍﹰ ،ﺑﺈﺯﺍﺋﻬﻢ ﻃﺎﺋﻔ ﹲﺔ ﻗﺎﺑﻠﻮﻫﻢ ،ﻓﻼ ﻳﻠﺒﺴﻮﻥ ﺇﻻ ﺲ ﺍﳋﹶﺸ ِﻦ ﻭﻻ ﺃﻛﻠﻪ ﺗﻜﺒﺮﹰﺍ ﲔ ﺍﻟﻄﻌﺎﻡ ،ﻓﻼ ﻳﺮﻭﻥ ﹶﻟِﺒ ﻑ ﺍﻟﺜﻴﺎﺏ ،ﻭﻻ ﻳﺄﻛﻠﻮﻥ ﺇﻻ ﺃﻟ ﺃﺷﺮ ﻒ ﳍﺪﻱ ﺍﻟﻨﱯ ج ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﻛﺎﻧﻮﺍ ﻭﲡﺒﺮﺍﹰ ،ﻭﻛﻼ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻫﺪﻳﻪ 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 ،ﹶﺃﹾﻟﺒ ﺲ ﹶﺛ ْﻮ ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﻓﻌﻪ ﺇﱃ ج ) :ﻣ ْﻦ ﹶﻟِﺒ ﺏ ﻣ ﹶﺬﱠﻟﺔٍ ،ﹸﺛﻢ ﺗﹶﻠ ﻬﺐ ﻓﻴﻪ ﺍﻟﻨﺎ ﺭ() (١٢١ﻭﻫﺬﺍ ﻷﻧﻪ ﻗﺼﺪ ﺑﻪ ﺍﻻﺧﺘﻴﺎﻝ ﻭﺍﻟﻔﺨﺮ، ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﺛ ْﻮ ﺾ ﺫﻟﻚ ،ﻓﹶﺄ ﹶﺫﻟﱠﻪ ،ﻛﻤﺎ ﻋﺎﻗﺐ ﻣﻦ ﺃﻃﺎﻝ ﺛﻴﺎﺑﻪ ﺧﻴﻼﺀ 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 ِﻘﻴﺎ ﻣ ِﺔ() (١٢٢ﻭﰲ ﺭﺳﻮﻝ ﺍﻟﹼﻠﻪ ج ) :ﻣ ْﻦ ﺟ ﺮ ﹶﺛ ْﻮﺑﻪ ﺧﻴ ﹶ ﺺ ﻭﺍﻟ ِﻌﻤﺎ ﻣﺔِ ،ﻣ ْﻦ ﺟ ﺮ ﺷْﻴﹶﺌﹰﺎ )ﺍﻟﺴﻨﻦ( ﻋﻨﻪ ﺃﻳﻀﹰﺎ ج ﻗﺎﻝ) :ﺍ ِﻹ ْﺳﺒﺎ ﹸﻝ ﰲ ﺍ ِﻹﺯﺍﺭ ،ﻭﺍﻟ ﹶﻘﻤِﻴ ِ ﻼﺀَ ،ﹶﻟ ْﻢ ﻳْﻨﻈﹸ ِﺮ ﺍﻟﱠﻠ ﻪ ِﺇﹶﻟْﻴ ِﻪ ﻳ ْﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ() (١٢٣ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻳﻀﹰﺎ ﻗﺎﻝ: ِﻣْﻨﻬﺎ ﺧﻴ ﹶ )(١٢٤ ﺺ ،ﻭﻛﺬﻟﻚ ﻟﹸﺒﺲ ﺍﻟﺪﱐﺀ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻣﺎ ﻗﹶﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج ﰲ ﺍ ِﻹﺯﺍﺭِ ،ﹶﻓﻬ ﻮ ﻓِﻲ ﺍﻟ ﹶﻘﻤِﻴ ِ ﻳ ﹶﺬﻡ ﰲ ﻣﻮﺿﻊ ،ﻭﻳﺤﻤﺪ ﰲ ﻣﻮﺿﻊ ،ﻓﻴﺬﻡ ﺇﺫﺍ ﻛﺎﻥ ﺷﻬﺮ ﹰﺓ ﻭﺧﻴﻼﺀ ﻭﳝﺪﺡ ﺇﺫﺍ ﻛﺎﻥ ﺗﻮﺍﺿﻌﹰﺎ ﻭﺍﺳﺘﻜﺎﻧﺔ ،ﻛﻤﺎ ﺃﻥ ﻟﺒﺲ ﺍﻟﺮﻓﻴﻊ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻳﺬﻡ ﺇﺫﺍ ﻛﺎﻥ ﺗﻜﺒﺮﹰﺍ ﻭﻓﺨﺮﹰﺍ ﻭﺧﻴﻼﺀ ،ﻭﻳﻤﺪﺡ ﻼ ﻭﺇﻇﻬﺎﺭﹰﺍ ﻟﻨﻌﻤﺔ ﺍﻟﻠﹼﻪ ،ﻓﻔﻲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ :ﻗﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﲡﻤ ﹰ ﳉﻨ ﹶﺔ ﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ ِﻪ ِﻣﹾﺜﻘﹶﺎ ﹸﻝ ﺣﺒ ِﺔ ﺧ ْﺮ ﺩ ٍﻝ ِﻣ ْﻦ ﻛْﺒﺮِ ،ﻭ ﹶﻻ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج) :ﻻ ﻳ ْﺪﺧﻞﹸ ﺍ ﹶ ﻳ ْﺪﺧﻞﹸ ﺍﻟﻨﺎ ﺭ ﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﰲ ﹶﻗ ﹾﻠِﺒ ِﻪ ِﻣﹾﺜﻘﹶﺎ ﹸﻝ ﺣﺒ ِﺔ ﺧ ْﺮ ﺩ ٍﻝ ِﻣ ْﻦ ﺇﳝﺎ ٍﻥ( ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺴﻨﺔﹰ ،ﺃﹶﻓ ِﻤ ﻦ ﺍﻟ ِﻜْﺒ ِﺮ ﺫﹶﺍﻙ؟ ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻻِ ،ﺇﻥﱠ ﺍﻟﻠﱠ ﻪ ﺴﻨﺎﹰ ،ﻭﻧ ْﻌﻠِﻲ ﺣ ﺇﻧﻲ ﹸﺃ ِﺣﺐ ﺃﹶﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﺛ ْﻮﺑِﻲ ﺣ )(١٢٥ ﺱ( . ﺤﻖ ،ﻭ ﹶﻏ ْﻤﻂﹸ ﺍ ﻟﻨﺎ ِ ﳉﻤﺎﻝﹶ ،ﺍﻟ ِﻜْﺒﺮ :ﺑ ﹶﻄﺮ ﺍﹾﻟ ﺟﻤِﻴ ﹲﻞ ﻳ ِ ﺤﺐ ﺍ ﹶ ﻓﺼﻞ
ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻫﺪﻳﻪ ج ،ﻭﺳﲑﺗﻪ ﰲ ﺍﻟﻄﻌﺎﻡ ،ﻻ ﻳﺮ ﺩ ﻣﻮﺟﻮﺩﺍﹰ ،ﻭﻻ ﻳﺘﻜﻠﻒ ﻣﻔﻘﻮﺩﺍﹰ، ﺏ ﺇﻟﻴﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﺇﻻ ﺃﻛﻠﻪ ،ﺇﻻ ﺃﻥ ﺗﻌﺎﻓﹶﻪ ﻧﻔﺴﻪ ،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 ْﻌﺘ ْ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 ﻳﺤﺒﻬﻤﺎ ،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 ﺍﻟﺮﻃ ﳋﺰِﻳﺮﺓ ،ﻭﻫﻲ ﺣﺴﺎﺀ 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 ِﻮﻳﺔِ، ﻭﺃﻛﻞ ﺍﻟ ﹶﻘﺪِﻳﺪ ،ﻭﺃﻛ ﹶﻞ ﺍﻟ ﺪﺑﺎﺀ ﺍﳌﻄﺒﻮﺧﺔﹶ ،ﻭﻛﺎﻥ ﻳﺤﺒﻬﺎ 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 ﻳﺤﺒﻪ ،ﻭﱂ ﻳﻜﻦ ﻳﺮ ﺩ ﹶﻃﻴﺒﺎﹰ ،ﻭﻻ ﻳﺘﻜﻠﻔﻪ. ﺻﺒ ﺮ ﺣﱴ ﺇﻧﻪ ﻟﲑِﺑﻂﹸ ﻋﻠﻰ ﺑﻄﻨﻪ ﺍﳊﺠﺮ ﻣﻦ ﺑﻞ ﻛﺎﻥ ﻫﺪﻳﻪ ﺃﻛ ﹶﻞ ﻣﺎ ﺗﻴﺴﺮ ،ﻓﺈﻥ ﺃﻋﻮﺯﻩ ، ﺍﳉﻮﻉ ،ﻭﻳﺮﻯ ﺍﳍﻼ ﹸﻝ ﻭﺍﳍﻼ ﹸﻝ ﻭﺍﳍﻼﻝﹸ ،ﻭﻻ ﻳﻮﻗﺪ ﰲ ﺑﻴﺘﻪ ﻧﺎ ﺭ .ﻭﻛﺎﻥ ﻣﻌﻈ ﻢ ﻣﻄﻌﻤﻪ ﻳﻮﺿﻊ ﻋﻠﻰ ﺍﻷﺭﺽ ﰲ ﺍﻟﺴﻔﺮﺓ ،ﻭﻫﻲ ﻛﺎﻧﺖ ﻣﺎﺋﺪﺗﻪ ،ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﺑﺄﺻﺎﺑﻌﻪ ﺍﻟﺜﻼﺙ ،ﻭﻳﻠ ﻌﻘﹸﻬﺎ ﺇﺫﺍ ﺸﻊ ﳉِ ﻑ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻛﻠﺔ ،ﻓﺈﻥ ﺍﳌﺘﻜﺒ ﺮ ﻳﺄﻛﻞ ﺑﺄﺻﺒﻊ ﻭﺍﺣﺪﺓ ،ﻭﺍ ﹶ ﻓﺮﻍ ،ﻭﻫﻮ ﺃﺷﺮ ﺺ ﻳﺄﻛﻞ ﺑﺎﳋﻤﺲ ،ﻭﻳﺪﻓﻊ ﺑﺎﻟﺮﺍﺣﺔ. ﺍﳊﺮﻳ ﻭﻛﺎﻥ ﻻ ﻳﺄﻛﻞ ﻣﺘﻜِﺌﺎﹰ ،ﻭﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ،ﺃﺣﺪﻫﺎ :ﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺍﳉﻨﺐ، ﻭﺍﻟﺜﺎﱐ :ﺍﻟﺘﺮﺑﻊ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺍﻻﺗﻜﺎﺀ ﻋﻠﻰ ﺇﺣﺪﻯ ﻳﺪﻳﻪ ،ﻭﺃﻛﻠﻪ ﺑﺎﻷﺧﺮﻯ ،ﻭﺍﻟﺜﻼﺙ ﻣﺬﻣﻮﻣﺔ. ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻭﻝ ﻃﻌﺎﻣﻪ ،ﻭﳛﻤﺪﻩ ﰲ ﺁﺧﺮﻩ ﻓﻴﻘﻮﻝ ﻋﻨﺪ ﺍﻧﻘﻀﺎﺋﻪ: ﺴﺘ ْﻐﻨ ﻰ ﻋﻨْﻪ ﷲ ﺣﻤﺪﹰﺍ ﹶﻛﺜِﲑﹰﺍ ﹶﻃﻴﺒﹰﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓِﻴ ِﻪ ﹶﻏْﻴ ﺮ ﻣ ﹾﻜ ِﻔ ﻲ ﻭ ﹶﻻ ﻣ ﻮﺩﻉ ﻭ ﹶﻻ ﻣْ ﺤ ْﻤ ﺪ ِ )ﺍﹾﻟ )(١٢٦ ﷲ ﺍﱠﻟﺬِﻱ ﻳ ﹾﻄ ِﻌﻢ ﻭ ﹶﻻ ﻳﻄ ﻌﻢ ،ﻣ ﻦ ﻋﻠﹶﻴﻨﺎ ﹶﻓ ﻬﺪﺍﻧﺎ ،ﻭﺃﹶﻃ ﻌ ﻤﻨﺎ ﺤ ْﻤ ﺪ ِ ﺭﺑﻨﺎ( .ﻭﺭﲟﺎ ﻗﺎﻝ) :ﺍﹾﻟ ﷲ ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻃ ﻌ ﻢ ِﻣ ﻦ ﺍﻟ ﹰﻄﻌﺎﻡ ،ﻭ ﺳﻘﹶﻰ ِﻣ ﻦ ﺍﻟﺸﺮﺍﺏِ، ﺴ ٍﻦ ﹶﺃْﺑﻼﹶﻧﺎ ،ﺍﳊﹶﻤﺪ ِ ﻼ ٍﺀ ﺣ ﻭ ﺳﻘﹶﺎﻧﺎ ،ﻭﻛ ﱠﻞ ﺑ ﹶ ﻀ ﹶﻞ ﻋﻠﹶﻰ ﹶﻛﺜِﲑ ِﻣﻤﻦ ﺧﹶﻠ ﻖ ﺼ ﺮ ِﻣ ﻦ ﺍﻟ ﻌﻤﻰ ،ﻭﻓ ﻼﹶﻟﺔِ ،ﻭﺑ ﻀﹶ ﻭ ﹶﻛﺴﺎ ِﻣ ﻦ ﺍﹾﻟﻌﺮﻱ ،ﻭ ﻫﺪﻯ ،ﻣ ﻦ ﺍﻟ
) (١٢٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٠٢ ،٥٠١/٩ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٥٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٨٤٩ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣٢٨٤ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ).(١٣٦/٤
٧٥ ﲔ().(١٢٧ ﺏ ﺍﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﳊ ْﻤﺪِ ﺗ ﹾﻔﻀِﻴﻼﹰ ،ﺍ ﹶ ﻭﺭﲟﺎ ﻗﺎﻝ) :ﺍﹾﻟﺤﻤﺪ 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 ﻋﺎﺩﻢ ﻏﺴ ﹶﻞ ﺃﻳﺪﻳﻬﻢ ﻛﻠﻤﺎ ﺃﻛﻠﻮﺍ. )(١٢٩ )ﻭﺷﺮﺏ ﻣﺮﺓ 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 -ﺃﺎ ﻭﺍﻗﻌﺔ ﻋﲔ ﺷﺮﺏ ﻓﻴﻬﺎ ﻗﺎﺋﻤﹰﺎ ﻟﻌﺬﺭ ،ﻭﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﻳﺪﻝ ﻋﻠﻴﻪ، ﻓﺈﻧﻪ ﺃﺗﻰ ﺯﻣﺰﻡ ﻭﻫﻢ ﻳﺴﺘﻘﻮﻥ ﻣﻨﻬﺎ ،ﻓﺄﺧﺬ ﺍﻟﺪﻟﻮ ،ﻭﺷﺮﺏ ﻗﺎﺋﻤﹰﺎ. ﻭﺍﻟﺼﺤﻴﺢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ :ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺸﺮﺏ ﻗﺎﺋﻤﺎﹰ ،ﻭﺟﻮﺍﺯﻩ ﻟﻌﺬﺭ ﳝﻨﻊ ﻣﻦ ﺍﻟﻘﻌﻮﺩ ،ﻭﺬﺍ 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) :ﺣﺒ ﻆ ﺍﳊﺪﻳﺚ ،ﻭﻣﻦ ﻼ ِﺓ() (١٣٢ﻫﺬﺍ ﻟﻔ ﹸ ﺼﹶ ﺖ ﹸﻗﺮ ﹸﺓ ﻋْﻴﻨِﻲ ﰲ ﺍﻟ ﺩْﻧﻴﺎﻛﹸﻢ :ﺍﻟﻨﺴﺎﺀُ ،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 ﺗﻀﺎﻑ 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 ﻳﺒﺤﻪ ﻷﺣﺪ ﻣﻦ ﺃﻣﺘﻪ. ﻭﻛﺎﻥ ﻳﻘﺴﻢ ﺑﻴﻨﻬﻦ ﰲ ﺍﳌﺒﻴﺖ ﻭﺍﻹِﻳﻮﺍﺀ ﻭﺍﻟﻨﻔﻘﺔ ،ﻭﺃﻣﺎ ﺍﶈﺒﺔ ﻓﻜﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﻠﱠﻬ ﻢ ﻫﺬﺍ ﻼ ﺗﹸﻠ ْﻤﻨِﻲ ﻓِﻴﻤﺎ ﹶﻻ ﹶﺃ ْﻣِﻠﻚ (١٣٣)(ﻓﻘﻴﻞ :ﻫﻮ ﺍﳊﺐ ﻭﺍﳉﻤﺎﻉ ،ﻭﻻ ﲡﺐ ﺴﻤِﻲ ﻓِﻴﻤﺎ ﹶﺃ ْﻣِﻠﻚ ،ﹶﻓ ﹶ ﹶﻗ ْ ﺍﻟﺘﺴﻮﻳﺔ ﰲ ﺫﻟﻚ ،ﻷﻧﻪ ﳑﺎ ﻻ ﻳﻤﻠﻚ. ﺴﻢ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻪ ،ﺃﻭ ﻛﺎﻥ ﻟﻪ ﻣﻌﺎﺷﺮﻦ 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 ﺑﺮﺃﻩ 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 ﻋﺮﻗﹰﺎ -ﻭﻫﻮ ﺍﻟ ﻌ ﹾﻈﻢ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﳊﻢ -ﺃﺧﺬﻩ ﻓﻮﺿﻊ ﻓﻤﻪ ﺠﺮِﻫﺎ ،ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﺭﺃﺳﻪ ﰲ ﺣﺠﺮِﻫﺎ ،ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﻣﻮﺿﻊ ﻓﻤﻬﺎ ،ﻭﻛﺎﻥ ﻳﺘﻜﺊ ﰲ ﺣ ْ ﺣﺎﺋﻀﺎﹰ ،ﻭﻛﺎﻥ ﻳﺄﻣﺮﻫﺎ ﻭﻫﻲ ﺣﺎﺋﺾ ﹶﻓﺘﺘ ِﺰﺭ ﰒ ﻳﺒﺎﺷﺮﻫﺎ ،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 ) :ﺧْﻴﺮﻛﹸ ْﻢ ﺧْﻴﺮﻛﹸ ْﻢ َﻷ ْﻫِﻠﻪِ ،ﻭﹶﺃﻧﺎ 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 ﺍﻟﻨﻮﺑﺔ ،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، ﻀﻨﺎ ﻋﻠﹶﻰ ﺑﻌ ٍ 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 ﺣﻴﻲ ،ﻭﻫﻮ ﻏﻠﻂ ﻣِﻦ ﻋﻄﺎﺀ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ،ﻭﺇﳕﺎ ﻫﻲ ﺳﻮﺩﺓ ،ﻓﺈﺎ ﳌﺎ ﹶﻛِﺒﺮﺕ ﻭﻫﺒﺖ ﻧﻮﺑﺘﻬﺎ ﻟﻌﺎﺋﺸﺔ. ﻭﻛﺎﻥ ج ﻳﻘﺴِﻢ ﻟﻌﺎﺋﺸﺔ ﻳﻮﻣﻬﺎ ﻭﻳﻮ ﻡ ﺳﻮﺩﺓ ،ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻮﻫﻢ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻧﻪ ﻚ ﺃﻥ ﺗﺮﺿﻲ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج، ﻛﺎﻥ ﻗﺪ ﻭ ﺟ ﺪ ﻋﻠﻰ ﺻﻔﻴﺔ 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 ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ﺲ ﻳﻮ ﻣ ِ ﺸﺔﹸ ،ﻓﹶﺈﻧﻪ ﻟﹶﻴ ﻚ ﻋﻨﻲ ﻳﺎ ﻋﺎِﺋ )ﺇﹶﻟْﻴ ِ )(١٣٨ ﻭﺃﺧﱪﺗﻪ ﺑﺎﳋﱪِ ،ﻓﺮﺿ ﻲ ﻋﻨﻬﺎ .ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻭﻫﺒﺘﻬﺎ ﺫﻟﻚ ﺍﻟﻴﻮ ﻡ ﻭﺗﻠﻚ ﺍﻟﻨﻮﺑﺔ 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 ﻳﻮﺍِﻟ 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 ﺍﻟﺴﺒﻴﻌﻲ 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 ﺍﻟﻨﻄﻊ ﺗﺎﺭﺓ ،ﻭﻋﻠﻰ ﺍﳊﺼﲑ ﺗﺎﺭﺓ ،ﻭﻋﻠﻰ ﺍﻷﺭﺽ ﺗﺎﺭﺓ ،ﻭﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ﺗﺎﺭﺓ ﺑﲔ ِﺭﻣﺎﻟﻪِ ،ﻭﺗﺎﺭﺓ ﻋﻠﻰ ﻛِﺴﺎﺀ ﺃﺳﻮﺩ .ﻗﺎﻝ ﻋﺒﺎﺩ ﺑﻦ ﲤﻴﻢ ﻋﻦ ﺖ ﺭﺳﻮﻝ ﺍﷲ ج ﻣﺴﺘﻠﻘﻴﹰﺎ ﰲ ﺍﳌﺴﺠﺪ ﻭﺍﺿﻌﹰﺎ ﺇﺣﺪﻯ ﺭِﺟﻠﻴﻪ ﻋﻠﻰ ﺍﻷﺧﺮﻯ).(١٤١ ﻋﻤﻪ :ﺭﺃﻳ ﺴ ﺢ ﻳﻨﺎﻡ ﻋﻠﻴﻪ ﻳﺜﲎ ﺑﺜﹶﻨﻴﺘﲔ ،ﻭﺛﹸﲏ ﻟﻪ ﻳﻮﻣﹰﺎ ﻭﻛﺎﻥ ﻓﺮﺍﺷﻪ ﹶﺃﺩﻣﹰﺎ ﺣﺸﻮﻩ ﻟِﻴﻒ .ﻭﻛﺎﻥ ﻟﻪ ِﻣ ْ ﻼﺗِﻲ ﺻﹶ ﺃﺭﺑﻊ ﺛﻨﻴﺎﺕ ،ﻓﻨﻬﺎﻫﻢ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ) :ﺭﺩﻭﻩ ﺇﻟﹶﻰ ﺣﺎِﻟ ِﻪ ﺍ َﻷ ﻭﻝِ ،ﻓﹶﺈﻧﻪ ﻣﻨ ﻌﻨِﻲ ﺍﻟﱠﻠْﻴﻠﹶﺔ() .(١٤٢ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻧﺎﻡ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ،ﻭﺗﻐﻄﻰ ﺑﺎﻟﻠﺤﺎﻑ ،ﻭﻗﺎﻝ ﻟﻨﺴﺎﺋﻪ) :ﻣﺎ ﹶﺃﺗﺎﻧِﻲ ﻑ ﺍ ْﻣ ﺮﹶﺃ ٍﺓ ِﻣْﻨ ﹸﻜﻦ ﹶﻏْﻴ ﺮ ﻋﺎِﺋﺸﺔ().(١٤٣ ِﺟﺒْﺮﻳﻞﹸ ﻭﹶﺃﻧﺎ ﰲ ِﻟﺤﺎ ِ ﻭﻛﺎﻧﺖ ﻭﺳﺎﺩﺗﻪ ﹶﺃﺩﻣﹰﺎ ﺣﺸﻮﻫﺎ ﻟﻴﻒ. )(١٤٤ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﻟﻠﻨﻮﻡ ﻗﺎﻝ) :ﺑِﺎﲰِﻚ ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ْﺣﻴﺎ ﻭﺃﹶﻣﻮﺕ. ( ﻭﻛﺎﻥ ﳚﻤﻊ ﻛﻔﱠْﻴ ِﻪ ﰒ ﻳﻨﻔﹸﺚ ﻓﻴﻬﻤﺎ ،ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ﴿ :ﹸﻗ ﹾﻞ ﻫﻮ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺣ ﺪ﴾ ﻭ﴿ﹸﻗ ﹾﻞ ﺱ﴾ ﰒ ﳝﺴﺢ ﻤﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺟﺴﺪﻩ ،ﻳﺒﺪﹸﺃ ﺏ ﺍﻟﻨﺎ ِ ﺏ ﺍﹾﻟ ﹶﻔﹶﻠ ِﻖ﴾ ﻭ﴿ﹸﻗ ﹾﻞ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺮ ﹶﺃﻋﻮ 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 ﺗﺒ ﻌﺚﹸ ِﻋﺒﺎ ﺩ ﻙ() .(١٤٦ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ) :ﺍﳊﻤ ﺪ ِ ﻗِﲏ ﻋﺬﹶﺍﺑ ﻱ( ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(١٤٧ ﹶﺃ ﹾﻃ ﻌ ﻤﻨﺎ ﻭ ﺳﻘﹶﺎﻧﺎ ﻭ ﹶﻛﻔﹶﺎﻧﺎ ﻭﺁﻭﺍﻧﺎ ،ﹶﻓ ﹶﻜ ْﻢ ِﻣ ﻤ ْﻦ ﹶﻻ ﻛﹶﺎِﻓ ﻲ ﻟﻪ ﻭ ﹶﻻ ﻣﺆْﻭ ﺕ ﻭﺍ َﻷ ْﺭﺽِ ،ﻭﺭﺏ ﺴﻤﺎﻭﺍ ِ ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺃﻭﻯ ﺍﱃ ﻓﺮﺍﺷﻪ) :ﺍﻟﻠﹼﻬﻢ ﺭﺏ ﺍﻟ ﺐ ﻭﺍﻟﻨﻮﻯ ،ﻣﱰ ﹶﻝ ﺍﻟﺘ ْﻮﺭﺍ ِﺓ ﻭﺍﻹﳒِﻴﻞِ، ﳊ ﺏ ﻛ ﱢﻞ ﺷﻲﺀٍ ،ﻓﹶﺎِﻟ ﻖ ﺍ ﹶ ﺵ ﺍﻟ ﻌﻈِﻴﻢِ ،ﺭﺑﻨﺎ ﻭ ﺭ ﺍﻟ ﻌ ْﺮ ِ ﻚ ﺲ ﹶﻗْﺒﹶﻠ ﺖ ﺍ َﻷﻭ ﹸﻝ ﹶﻓﻠﹶﻴ ﺖ ﺁﺧِﺬ ِﺑﻨﺎﺻِﻴِﺘﻪِ ،ﹶﺃْﻧ ﻚ ﻣِﻦ ﺷ ﺮ ﹸﻛﻞﱢ ﺫِﻱ ﺷ ﺮ ﺃﹶﻧ ﻭﺍﻟﻔﹸ ْﺮﻗﹶﺎﻥِ ،ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺖ ﺍﻟﻈﱠﺎ ِﻫﺮ ﹶﻓﹶﻠْﻴ ﺲ ﺑ ْﻌ ﺪ ﻙ ﺷﻲﺀٌ ،ﻭﺃﹶﻧ ﺖ ﻚ ﺷﻲﺀٌ ،ﻭﹶﺃْﻧ ﺲ ﹶﻓ ْﻮﹶﻗ ﺖ ﺍﻵ ِﺧﺮ ،ﹶﻓﹶﻠْﻴ ﺷﻲﺀٌ ،ﻭﺃﹶﻧ ﺾ ﻋﻨﺎ ﺍﻟﺪﻳﻦ ،ﻭﹶﺃ ﹾﻏِﻨﻨﺎ ِﻣ ﻦ ﺍﻟﻔ ﹾﻘ ِﺮ().(١٤٨ ﻚ ﺷﻲﺀٌ ،ﺍﻗ ِ ﺲ ﺩﻭﻧ ﺍﻟﺒﺎ ِﻃﻦ ،ﹶﻓﹶﻠْﻴ ﺖ ﺳﺒﺤﺎﻧﻚ ،ﺍﻟﻠﱠﻬ ﻢ ﺇﻧﻲ ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻣﻦ ﻣﻨﺎﻣﻪ ﰲ ﺍﻟﻠﻴﻞ ﻗﺎﻝ ) :ﹶﻻ ﺇﻟﹶﻪ ِﺇﻻﱠ ﹶﺃْﻧ ﲪﺘﻚ ،ﺍﻟﱠﻠ ﻬﻢِ ﺯﺩْﱐ ﻋِﻠﻤﺎﹰ ،ﻭ ﹶﻻ ﺗﺰِﻍ ﻗﹶﻠﱯ ﺑ ْﻌ ﺪ ﺇِﺫ ﻫﺪﻳﺘﲏ، ﻚ ﺭ ﺃﺳﺘ ْﻐﻔِﺮ ﻙ ِﻟﺬﹶﻧﺒِﻲ ،ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ﺖ ﺍﹾﻟﻮﻫﺎﺏ().(١٤٩ ﻚ ﺃﹶﻧ ﻚ ﺭ ْﺣ ﻤﺔﹶِ ،ﺇﻧ ﺐ ﱄ ﻣِﻦ ﻟﹶﺪﻧ ﻭ ﻫ ْ ﻱ ﺃﹶﺣﻴﺎﻧﺎ ﺑﻌ ﺪ ﻣﺎ ﹶﺃﻣﺎﺗﻨﺎ ﻭِﺇﹶﻟْﻴ ِﻪ ﺤ ْﻤ ﺪ ﷲ ﺍﻟﱠ ِﺬ ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﻧﺘﺒﻪ ﻣﻦ ﻧﻮﻣﻪ ﻗﺎﻝ) :ﺍﹾﻟ ﺍﻟﻨﺸﻮﺭ() .(١٥٠ﰒ ﻳﺘﺴﻮﻙ ،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 ﺍﻟﺴﻤﻮﺍ ِ ﺖ ﹶﻗﻴﻢ ﺤ ْﻤﺪ ،ﹶﺃْﻧ ﻚ ﺍﹾﻟ ﺕ ﻭﺍ َﻷﺭْﺽ ﻭ ﻣ ْﻦ ﻓِﻴﻬﻦ ،ﻭﹶﻟ ﺴﻤﺎﻭﺍ ِ ﺖ ﻧﻮ 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 ِ ﺴﻤﺎﻭﺍ ِ ﺍﻟ ﻚ ﺤ ﻤ ﺪ ﺣﻖ ،ﻭﺍﻟﺴﺎ ﻋﺔﹸ ﺣﻖ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﳉﻨ ﹸﺔ ﺣﻖ ،ﻭﺍﻟﻨﺎ ﺭ ﺣﻖ ،ﻭﺍﻟﻨﺒﻴﻮ ﹶﻥ ﺣﻖ ،ﻭﻣ ﺣﻖ ،ﻭﺍ ﹶ ﻚ ﺻ ْﻤﺖ ،ﻭِﺇﹶﻟْﻴ ﻚ ﺧﺎ ﻚ ﹶﺃﻧْﺒﺖ ،ﻭِﺑ ﻚ ﺗ ﻮ ﱠﻛ ﹾﻠﺖ ،ﻭِﺇﹶﻟْﻴ ﻚ ﺁ ﻣْﻨﺖ ،ﻭ ﻋﹶﻠْﻴ ﺃﹶﺳﹶﻠ ْﻤﺖ ،ﻭِﺑ ﺖ ِﺇﻟﹶﻬﻲ ،ﹶﻻ ﺣﺎ ﹶﻛ ْﻤﺖ ،ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ﱄ ﻣﺎ ﹶﻗ ﺪ ْﻣﺖ ،ﻭﻣﺎ ﹶﺃ ﺧ ْﺮﺕ ،ﻭﻣﺎ ﹶﺃ ْﺳ ﺮ ْﺭﺕ ،ﻭﻣﺎ 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 ﻗﻠﺒﻪ .ﻭﻛﺎﻥ ﺇﺫﺍ ﻧﺎﻡ ،ﱂ ﻳﻮﻗﻈﻮﻩ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻘﻴﻆ .ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺱ ﺑﻠﻴﻞ ،ﺍﺿﻄﺠﻊ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﳝﻦ ،ﻭﺇﺫﺍ ﻋﺮﺱ ﻗﺒﻴﻞ ﺍﻟﺼﺒﺢ، ﻧﺼﺐ ﺫﺭﺍﻋﻪ ،ﻭﻭﺿﻊ ﺭﺃﺳﻪ ﻋﻠﻰ ﻛﻔﻪ) ،(١٥٣ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ( :ﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺱ ﺑﺎﻟﻠﻴﻞ ،ﺗﻮﺳﺪ ﳝﻴﻨﻪ ،ﻭﺇﺫﺍ ﻋﺮﺱ 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 ِﺮﻳﺎ ﺃﺧﺮﻯ، ﺭﻛﺐ ﺍﳋﻴ ﹶﻞ ﻭﺍﻹِﺑﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ ،ﻭﺭﻛﺐ ﺍﻟﻔﺮﺱ ﻣْ ﻭﻛﺎﻥ ﻳﺠﺮﻳﻬﺎ 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 .ﻭﺃﻣﺎ 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 ﻧﱰﻱ ﺍﳋﻴﻞ ﻋﻠﻰ ﺍﳊﻤﺮ؟ ﻓﻘﺎﻝِ) :ﺇﻧﻤﺎ ﻳ ﹾﻔ ﻌﻞﹸ ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻻ ﻳ ْﻌﹶﻠﻤﻮ ﹶﻥ().(١٥٤ ِﺫِﻟ ﻓﺼﻞ
ﻭﺍﲣﺬ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﻟﻐﻨﻢ .ﻭﻛﺎﻥ ﻟﻪ ﻣﺎﺋﺔ ﺷﺎﺓ ،ﻭﻛﺎﻥ ﻻ ﻳﺤﺐ ﺃﻥ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﺎﺋﺔ ،ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻤﺔ ،ﺫﺑﺢ ﻣﻜﺎﺎ 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 ْﻋﺘ ﻖ ﺍﻣﺮ َﺀﹰﺍ ﻣﺴﻠِﻤﺎﹶ ،ﻛﹶﺎ ﹶﻥ ِﻓﻜﹶﺎﻛﹶﻪ ِﻣ ﻦ ﺴِﻠ ﻤﺘﲔ ،ﻛﹶﺎﻧﺘﺎ ﺍﻟﻨﺎﺭ ،ﻛﻞﱡ ﻋﻀ ِﻮ ﻣِﻨ ﻪ ﻋﻀﻮﹰﺍ ﻣِﻨﻪ ،ﻭﹶﺃﻳﻤﺎ ﺍﻣْﺮﻯ ٍﺀ ﻣﺴﻠِﻢ ﺃﹶﻋﺘ ﻖ ﺍ ْﻣ ﺮﺃﹶﺗﲔ ﻣ ْ )(١٥٥ ِﻓﻜﹶﺎ ﹶﻛﻪِ ﻣ ﻦ ﺍﻟﻨﺎﺭِ ،ﳚﺰِﻯ ُﺀ ﻛﻞ ﻋﻀﻮﻳﻦ ﻣِﻨ ﻬﻤﺎ ﻋﻀﻮﹰﺍ 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 ﻳﺤﻔﻆ ﻋﻨﻪ ﺍﻟﺒﻴﻊ ﺇﻻ ﰲ ﻗﻀﺎﻳﺎ ﻳﺴﲑﺓ ﺃﻛﺜﺮﻫﺎ ﻟﻐﲑﻩ ،ﻛﺒﻴﻌﻪ ﺍﻟﻘﺪﺡ ﻭﺍﳊﻠﺲ ﻓﻴﻤﻦ ﻳﺰﻳﺪ ،ﻭﺑﻴﻌﻪ ﻳﻌﻘﻮﺏ ﺍﳌﺪﺑﺮ ﻏﻼﻡ ﺃﰊ ﻣﺬﻛﻮﺭﺓ ،ﻭﺑﻴﻌﻪ ﻋﺒﺪﹰﺍ ﺃﺳﻮﺩ ﺑﻌﺒﺪﻳﻦ. ﻭﺃﻣﺎ ﺷﺮﺍﺅﻩ ،ﻓﻜﺜﲑ ،ﻭﺁﺟﺮ ،ﻭﺍﺳﺘﺄﺟﺮ ،ﻭﺍﺳﺘﺌﺠﺎﺭﻩ ﺃﻛﺜﺮ ﻣﻦ ﺇﳚﺎﺭﻩ ،ﻭﺇﳕﺎ ﻳﺤﻔﻆ 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 ﻳﺒﺎﺷﺮﻩ 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 ﺳﻔ ﺮ ٍﺓ ِﺑ ﹶﻘﻠﹸﻮ ٍ ﺟ ﺮ ﻗﺎﻝ ﰲ )ﺍﻟﻨﻬﺎﻳﺔ( :ﺟﺮﺵ ،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 ﻋﹶﻠْﻴﻠﹶﺔ ،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 ﺗﻌ ِﺮﻓﹸﲏ؟ ﻗﺎﻝ) :ﺃﻣﺎ ﻛﹸْﻨ ﺖ ﻻ ﺗﺪﺍﺭِﻱ ﻭﻻ ﺗﻤﺎﺭِﻱ().(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 ﻭﺗ ﻮﻛﱠﻞ ،ﻭﻛﺎﻥ ﺗﻮﻛﻴﻠﹸﻪ ﺃﻛﺜ ﺮ ﻣﻦ ﺗﻮ ﹼﻛﻠِﻪ. ﻭﺃﻫﺪﻯ ،ﻭﹶﻗِﺒ ﹶﻞ ﺍﳍﺪﻳﺔ ،ﻭﺃﺛﺎﺏ ﻋﻠﻴﻬﺎ ،ﻭﻭﻫﺐ ،ﻭﺍﺗ ﻬﺐ ،ﻓﻘﺎﻝ ﻟﺴﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ، ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺳﻬﻤﻪ ﺟﺎﺭﻳﺔ ) :ﻫْﺒﻬﺎ ﻟِﻲ( ﻓﻮ ﻫﺒﻬﺎ ﻟﻪ ،ﹶﻓﻔﹶﺎﺩﻯ ﺎ ِﻣ ْﻦ ﺃ ْﻫ ِﻞ ﻣﻜﹼﺔ ﹸﺃﺳﺎﺭﻯ ِﻣ ﻦ ﺍﳌﹸﺴﻠﻤﲔ).(١٥٨ ﻭﺍﺳﺘﺪﺍﻥ ﺑﺮﻫﻦ ،ﻭﺑِﻐﲑ ﺭﻫﻦ ،ﻭﺍﺳﺘﻌﺎﺭ ،ﻭﺍﺷﺘﺮﻯ ﺑﺎﻟﺜﻤﻦ ﺍﳊﺎ ﱢﻝ ﻭﺍﳌﺆ ﺟ ِﻞ. ﻭﺿﻤﻦ ﺿﻤﺎﻧﹰﺎ ﺧﺎﺻﹰﺎ ﻋﻠﻰ ﺭﺑﻪ ﻋﻠﻰ ﺃﻋﻤﺎ ٍﻝ ﻣ ْﻦ ﻋ ِﻤﻠﹶﻬﺎ ﻛﺎﻥ ﻣﻀﻤﻮﻧﹰﺎ ﻟﻪ ﺑﺎﳉﻨﺔ، )(١٥٩ ﰲ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﱂ ﻳﺪﻉ ﻭﻓﺎ ًﺀ ﺃﺎ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﻮﻓﻴﻬﺎ ﻭﺿﻤﺎﻧﺎ ﻋﺎﻣﹰﺎ ﻟﺪﻳﻮﻥ ﻣﻦ ﺗﻮ ﱠ ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﻫﺬﺍ ﺍﳊﻜ ﻢ ﻋﺎﻡ ﻟﻸﺋﻤﺔ ﺑﻌﺪﻩ ،ﻓﺎﻟﺴﻠﻄﺎﻥ ﺿﺎﻣﻦ ﻟﺪﻳﻮﻥ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﱂ ﻉ ﻳﺨﻠﻔﻮﺍ ﻭﻓﺎﺀً ،ﻓﺈﺎ ﻋﻠﻴﻪ ﻳﻮﻓﻴﻬﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ،ﻭﻗﺎﻟﻮﺍ :ﻛﻤﺎ ﻳﺮﺛﻪ ﺇﺫﺍ ﻣﺎﺕ ،ﻭﱂ ﻳ ﺪ ْ ﻉ ﻭﻓﺎﺀً ،ﻭﻛﺬﻟﻚ ﻳْﻨ ِﻔﻖ ﻋﻠﻴﻪ ﰲ ﺣﻴﺎﺗﻪ ﺇﺫﺍ ﻭﺍﺭﺛﺎﹰ ،ﻓﻜﺬﻟﻚ ﻳﻘﻀﻲ ﻋﻨﻪ ﺩﻳﻨﻪ ﺇﺫﺍ ﻣﺎﺕ ﻭﱂ ﻳ ﺪ ْ ﻒ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺃﺭﺿﹰﺎ ﻛﺎﻧﺖ ﻟﻪ ،ﺟﻌﻠﻬﺎ ﺻﺪﻗ ﹰﺔ ﰲ ﺳﺒﻴﻞ ﱂ ﻳﻜﻦ ﻟﻪ ﻣ ْﻦ ﻳْﻨ ِﻔﻖ ﻋﻠﻴﻪ .ﻭﻭﻗ ﺍﻟﻠﹼﻪ ،ﻭﺗﺸﻔﱠﻊ ،ﻭ ﺷﻔﱢﻊ ﺇﻟﻴﻪ ،ﻭﺭﺩﺕ ﺑﺮﻳﺮ ﹸﺓ ﺷﻔﺎﻋﺘﻪ ﰲ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻣﻐﻴﺜﺎﹰ ،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 ﺭﺑ ﻲ ِﺇﻧ ﻪ ﹶﻟ ﺴﺘْﻨِﺒﺌﹸﻮﻧ ﺑﺎﳊﻠﻒ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻳ ْ ﻢ﴾ ]ﻳﻮﻧﺲ [٥٣ :ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻭﻗﹶﺎ ﹶﻝ ﺍﹼﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﻻ ﺗ ﹾﺄﺗِﻴﻨﺎ ﺍﻟﺴﺎ ﻋﺔﹸ ﹸﻗ ﹾﻞ ﺑﹶﻠ ﻰ ﻭ ﺭﺑﻲ ﹶﻟﺘ ﹾﺄِﺗﻴﻨﻜﹸ ْ ]ﺳﺒﺄ [٣ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﺯ ﻋ ﻢ ﺍﹼﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮ ﻭﹾﺍ ﺃﹶﻥ ﻟﹼﻦ ﻳْﺒ ﻌﺜﹸﻮﹾﺍ ﹸﻗ ﹾﻞ ﺑﹶﻠ ﻰ ﻭ ﺭﺑﻲ ﹶﻟﺘْﺒ ﻌﺜﹸﻦ ﹸﺛﻢ ﹶﻟﺘﻨﺒ 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 ِ ِﺑﻤﺎ ﻋ ِﻤ ﹾﻠﺘ ْﻢ ﻭ ﹶﺫِﻟ ﻳﺬﺍﻛِﺮ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ ،ﻭﻻ ﻳﺴﻤﻴﻪ 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 ﻳﺴﺘﺜﲏ ﰲ ﳝﻴﻨﻪ ﺗﺎﺭﺓ ،ﻭﻳﻜﻔﱢﺮﻫﺎ ﺗﺎﺭﺓﹰ ،ﻭﳝﻀﻲ ﻓﻴﻬﺎ ﺗﺎﺭﺓﹰ ،ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﳝﻨﻊ ﺤﻠﱠﺔ. ﻋﻘﺪ ﺍﻟﻴﻤﲔ ،ﻭﺍﻟﻜﻔﺎﺭﺓ ﺗﺤﻠﻬﺎ ﺑﻌﺪ ﻋﻘﺪﻫﺎ ،ﻭﳍﺬﺍ ﲰﺎﻫﺎ ﺍﷲ ﺗ ِ ﻭﻛﺎﻥ ﻳﻤﺎﺯﺡ ،ﻭﻳﻘﻮﻝ ﰲ ﻣﺰﺍ ِﺣﻪ ﺍﳊﻖ ،ﻭﻳ ﻮﺭﻱ ،ﻭﻻ ﻳﻘﻮﻝ ﰲ ﺗﻮﺭﻳﺘﻪ ﺇﻻ ﲝﻖ ،ﻣﺜﻞ ﺃﻥ ﻳﺮﻳﺪ ﺟﻬﺔ ﻳﻘﺼِﺪﻫﺎ ﻓﻴﺴﺄﻝ ﻋﻦ ﻏﲑﻫﺎ ﻛﻴﻒ ﻃﺮﻳﻘﹸﻬﺎ؟ ﻭﻛﻴﻒ ﻣﻴﺎﻫﻬﺎ ﻭﻣﺴﻠﻜﻬﺎ؟ ﺃﻭ ﳓﻮ ﺫﻟﻚ .ﻭﻛﺎﻥ ﻳﺸﲑ ﻭﻳﺴﺘﺸﲑ. ﻭﻛﺎﻥ ﻳﻌﻮﺩ ﺍﳌﺮﻳﺾ ﻭﻳﺸﻬ ﺪ ﺍﳉِﻨﺎﺯﺓ ،ﻭﻳﺠﻴﺐ ﺍﻟ ﺪ ْﻋﻮﺓ ،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 ﺍﻟﺘﺮﺍ ﻳﻜﻮﻥ ﺑﺎﻟﻜﺬﺏ ،ﻓﻠﺬﻟﻚ ﹶﺃ ﻣ ﺮ ﺃﻥ ﻳﺤﺜﹶﻰ ﰲ ﻭﺟﻮﻩ 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 ﺛﻮﺑﻪ ،ﻭﺧﺪﻡ ﺃﻫﻠﻪ ﻭﻧﻔﺴﻪ ،ﻭﲪﻞ ﻣﻌﻬﻢ ﺍﻟﻠﱠِﺒ ﻦ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ،ﻭﺭﺑﻂ ﻋﻠﻰ ﺑﻄﻨﻪ ﺍﳊﺠﺮ ﻣﻦ ﺍﳉﻮﻉ ﺗﺎﺭﺓ ،ﻭﺷﺒﻊ ﺗﺎﺭﺓ، ﻑ ﻭﺃﺿﻴﻒ ،ﻭﺃﺣﺘﺠﻢ ﰲ ﻭﺳﻂ ﺭﺃﺳﻪ ،ﻭﻋﻠﻰ ﻇﻬﺮ ﻗﺪﻣﻪ ،ﻭﺍﺣﺘﺠﻢ ﰲ ﺍﻷﺧﺪﻋﲔ ﻭﺍﺿﺎ ﺴﺘ ْﺮﻕِ ،ﻭﲪﻰ ﻯ ﻭﱂ ﻳﻜﺘﻮِ،ﻭﺭﻗﻰ ﻭﱂ ﻳ ْ ﻭﺍﻟﻜﺎﻫﻞ ﻭﻫﻮ ﻣﺎ ﺑﲔ ﺍﻟﻜﺘﻔﲔ ،ﻭﺗﺪﺍﻭﻯ ،ﻭﻛﻮ ﺍﳌﺮﻳﺾ ﳑﺎ 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 ﺟﺎ َﺀ ﹶﺃ ﺣ ﺪ ﻣْﻨ ﹸﻜ ْﻢ ﻣﻦ ﺍﹾﻟﻐﺎِﺋ ِ ﻣﻦ ﺍﻟﻀﺮﺭ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﺇ ﹾﻥ ﹸﻛْﻨﺘ ْﻢ ﻣ ْﺮ ﺻﻌِﻴﺪﹰﺍ ﹶﻃﻴﺒﹰﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ] [٤٣ :ﺍﳌﺎﺋﺪﺓ[٦ : ﺠﺪﻭﹾﺍ ﻣﺎ ًﺀ ﹶﻓﺘﻴ ﻤﻤﻮﹾﺍ ﺴﺘﻢ ﺍﻟﻨﺴﺎ َﺀ ﹶﻓﹶﻠ ْﻢ ﺗ ِ ﹶﺃ ْﻭ ﹶﻻ ﻣ ْ ﻓﺄﺑﺎﺡ ﺍﻟﺘﻴﻤﻢ ﻟﻠﻤﺮﻳﺾ ﲪﻴﺔ ﻟﻪ ،ﻛﻤﺎ ﺃﺑﺎﺣﻪ ﻟﻠﻌﺎﺩﻡ ،ﻭﻗﺎﻝ ﰲ ﺣﻔﻆ ﺍﻟﺼﺤﺔ﴿ :ﹶﻓﻤﻦ ﻛﹶﺎ ﹶﻥ ﺡ ﻟﻠﻤﺴﺎﻓﺮ ﺍﻟﻔﻄ ﺮ ﻣِﻨﻜﹸﻢ ﻣﺮِﻳﻀﹰﺎ ﹶﺃ ْﻭ ﻋﹶﻠ ﻰ ﺳ ﹶﻔ ٍﺮ ﹶﻓ ِﻌ ﺪ ﹲﺓ ﻣ ْﻦ ﹶﺃﻳﺎ ٍﻡ ﺃﹸ ﺧ ﺮ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٨٤ :ﻓﹶﺄﺑﺎ ﰲ ﺭﻣﻀﺎﻥ ﺣﻔﻈﹰﺎ ﻟﺼﺤﺘﻪ ،ﻟﺌﻼ ﳚﺘﻤﻊ ﻋﻠﻰ ﻗﻮﺗﻪ ﺍﻟﺼﻮﻡ ﻭﻣﺸﻘ ﹸﺔ ﺍﻟﺴﻔﺮ ،ﻓﹶﻴﻀ ﻌﻒ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺼﺤﺔ .ﻭﻗﺎﻝ ﰲ ﺍﻻﺳﺘﻔﺮﺍﻍ ﰲ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻟﻠﻤﺤﺮﻡ ﴿ :ﹶﻓﻤﻦ ﻛﹶﺎ ﹶﻥ ﻣِﻨﻜﹸﻢ ﻣﺮِﻳﻀﹰﺎ ﹶﺃ ْﻭ ِﺑ ِﻪ ﻚ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٩٦ :ﻓﹶﺄﺑﺎﺡ ﻟﻠﻤﺮﻳﺾ ﺻ ﺪﹶﻗ ٍﺔ ﹶﺃ ْﻭ ﻧﺴٍ ﺻﻴﺎ ٍﻡ ﹶﺃ ْﻭ ﹶﺃﺫﹰﻯ ﻣﻦ ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓ ِﻔ ْﺪﻳ ﹲﺔ ﻣﻦ ِ ﻭﻣﻦ ﺑﻪ ﺃﺫﻯ ﻣﻦ ﺭﺃﺳﻪ ﻭﻫﻮ ﻣﺤﺮِﻡ ﺃﻥ ﳛﻠﻖ ﺭﺃﺳﻪ ،ﻭﻳﺴﺘﻔﺮِﻍ ﺍﳌﻮﺍﺩ ﺍﻟﻔﺎﺳﺪﺓ ،ﻭﺍﻷﲞﺮﺓ ﺠ ﺮﺓﹶ ،ﺃﻭ ﺗﻮﻟﺪ ﻋﻠﻴﻪ ﺍﳌﺮﺽ ،ﻭﻫﺬﻩ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﱵ ﺗﻮﻟﺪ ﻋﻠﻴﻪ ﺍﻟﻘﹶﻤﻞﹶ ،ﻛﻤﺎ ﺣﺼﻞ 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 ِ ﺻﺤﺘﻬﻢ ،ﻭﺍﺳﺘﻔﺮﺍﻍ ﻣﻮﺍﺩ ﺃﺫﺍﻫﻢ، ﺭﺧﺼ ﹰﺔ ﻟﻌﺒﺎﺩﻩ ،ﻭﻟﻄﻔﹰﺎ ﻢ ،ﻭﺭﺃﻓﺔ ﻢ .ﻭﻫﻮ ﺍﻟ ﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻣﻌﺎﻣﻠﺘﻪ
ﺱ ﻣﻌﺎﻣﻠ ﹰﺔ .ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻠﻒ ﺳﻠﻔﹰﺎ ﻗﻀﻰ ﺧﲑﹰﺍ ﻣﻨﻪ) .(١٦٢ﻭﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺴ ﻦ ﺍﻟﻨﺎ ِ ﻚ ﻭﻣﺎِﻟﻚ، ﻚ ﰲ ﺃﹶﻫِﻠ ﻒ ﻣﻦ ﺭﺟﻞ ﺳﻠﹶﻔﺎﹰ ،ﻗﻀﺎﻩ ﺇﻳﺎﻩ ،ﻭﺩﻋﺎ ﻟﻪ ،ﻓﻘﺎﻝ) :ﺑﺎ ﺭ ﻙ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﺴﹶﻠ ﺍ ْﺳﺘ ْ )(١٦٣ ﳊ ْﻤﺪ ﻭﺍﻷﺩﺍ ُﺀ( . ﻒﺍﹶ ﺴﹶﻠ ِ ﺇﻧﻤﺎ ﺟﺰﺍ ُﺀ ﺍﻟ ﻭﺍﺳﺘﺴﻠﻒ ﻣﻦ ﺭﺟﻞ ﺃﺭﺑﻌﲔ ﺻﺎﻋﺎﹰ ،ﻓﺎﺣﺘﺎﺝ ﺍﻷﻧﺼﺎﺭﻱ ،ﻓﺄﺗﺎﻩ ،ﻓﻘﺎﻝ ج) :ﻣﺎ ﺟﺎ َﺀﻧﺎ ِﻣ ْﻦ ﺷﻲ ٍﺀ ﺑﻌﺪ( ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﻭﹶﺃﺭﺍ ﺩ ﺃﻥ ﻳﺘﻜﻠﻢ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ) :ﹶﻻ ﺗ ﹸﻘ ﹾﻞ ﺇﻻ ﻒ( ﻓﺄﻋﻄﺎﻩ ﺃﺭﺑﻌﲔ ﻓﻀﻼﹰ ،ﻭﺃﺭﺑﻌﲔ ﺳﻠﻔﺔ ،ﻓﺄﻋﻄﺎﻩ ﲦﺎﻧﲔ .ﺫﻛﺮﻩ ﺴﻠﱠ ﺧﲑﺍﹰ ،ﹶﻓﹶﺄﻧﺎ ﺧﲑ ﻣﻦ ﺗ ﺍﻟﺒﺰﺍﺭ) .(١٦٤ﻭﺍﻗﺘﺮﺽ ﺑﻌﲑﺍﹰ ،ﻓﺠﺎﺀ ﺻﺎﺣﺒﻪ ﻳﺘﻘﺎﺿﺎﻩ ،ﻓﺄﻏﻠﻆ ﻟﻠﻨﱯ ج ،ﻓﻬ ﻢ ﺑﻪ ﺃﺻﺤﺎﺑﻪ، ) (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 ﲦﻨﻪ ﻓﺄﹸ ْﺭِﺑ ﺢ ﻓﻘﺎﻝ ) :ﺩﻋﻮ ﻩ ﻓﹶﺈ ﱠﻥ ِﻟﺼﺎ ِﺣ ِ ﻓﻴﻪ ،ﻓﺒﺎﻋﻪ ،ﻭﺗﺼﺪﻕ ﺑﺎﻟﺮﺑﺢ ﻋﻠﻰ ﺃﺭﺍﻣﻞ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﻗﺎﻝ ) :ﹶﻻ ﹶﺃ ْﺷﺘﺮِﻯ ﺑ ْﻌ ﺪ ﻫﺬﹶﺍ ﺷﻴْﺌﹰﺎ ﺇ ﱠﻻ ﻭ ِﻋْﻨﺪِﻱ ﲦﻨﻪ( ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ) ،(١٦٦ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﻗﺾ 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 ْﺣﻮﺝ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﺗ ﹾﺄﻣ ﺮﻩ ﺖ ﹶﺃ ْﺣ ﻮ ﻓﻘﺎﻝ ) :ﻣ ْﻪ ﻳﺎ ﻋ ﻤﺮ ﹸﻛْﻨ ﺼْﺒ ِﺮ() ،(١٦٧ﻭﺑﺎﻋﻪ ﻳﻬﻮﺩﻱ ﺑﻴﻌﹰﺎ ﺇﱃ ﺃﺟﻞ ،ﻓﺠﺎﺀﻩ ﻗﺒﻞ ﺍﻷﺟﻞ ﻳﺘﻘﺎﺿﺎﻩ ﲦﻨﻪ ،ﻓﻘﺎﻝ :ﱂ ﺑِﺎﻟ ﻱ :ﺇﻧﻜﻢ ﻟﹶﻤﻄﹾﻞ ﻳﺎ ﺑﻨﻲ ﻋﺒ ِﺪ ﺍﳌﻄﻠﺐ ،ﻓﻬ ﻢ ﺑﻪ ﺃﺻﺤﺎﺑﻪ ،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 ﺗﺰﻳﺪﻩ ﺷﺪ ﹸﺓ ﺍﳉﻬﻞ ﻋﻠﻴﻪ ﺇﻻ ﺣﻠﻤﺎﹰ ،ﻓﺄﺭﺩ ﻓﺄﺳﻠﻢ ﺍﻟﻴﻬﻮﺩﻱ).(١٦٨ ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﻣﺸﻴﻪ وﺣﺪﻩ وﻣﻊ أﺻﺤﺎﺑﻪ
ﻉ ﺍﻟﻨﺎﺱ ﻣِﺸﻴﺔﹰ ،ﻭﺃﺣﺴﻨﻬﺎ 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 ﺗﻄﻮﻯ ﻟﻪ ،ﻭﺇﻧﺎ ﺖ ﺃﺣﺪﹰﺍ ﺃﺳﺮﻉ ﰲ ﻣِﺸﻴﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻛﺄﳕﺎ ﺍﻷﺭ ﻭﻣﺎ ﺭﺃﻳ ﺠ ﻬﺪ ﺃﻧﻔﺴﻨﺎ ﻭﺇﻧﻪ ﻟﻐ ﲑ ﻣ ﹾﻜﺘﺮِﺙ .ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﻟﹶﻨ ْ ﺖ: ﺻﺒﺐٍ ،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 ﻭﺃﺭﻭﺍﺣﻬﺎ ﻟﻸﻋﻀﺎﺀ ،ﻭﺃﺑﻌﺪﻫﺎ ﻣﻦ ﻣِﺸﻴﺔ ﺝ ﻭﺍﳌﻬﺎﻧﺔ ﻭﺍﻟﺘﻤﺎﻭﺕ ،ﻓﺈﻥ ﺍﳌﺎﺷﻲ ،ﺇﻣﺎ ﺃﻥ ﻳﺘﻤﺎﻭﺕ ﰲ ﻣﺸﻴﻪ ﻭﳝﺸﻲ ﻗﻄﻌﺔ ﻭﺍﺣﺪﺓ، ﺍ ﹶﳍ ﻮ ِ ﻛﺄﻧﻪ ﺧﺸﺒﺔ ﳏﻤﻮﻟﺔ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﻣﺬﻣﻮﻣﺔ ﻗﺒﻴﺤﺔ ،ﻭﺇﻣﺎ 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 ﻳﻜﺜ ﺮ ﺍﻻﻟﺘﻔﺎﺕ ﺣﺎﻝ ﻣﺸﻴﻪ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ ،ﻭﺇﻣﺎ ﺃﻥ ﳝﺸﻲ ﻫﻮْﻧﺎﹰ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﻋﺒﺎ ِﺩ ﺍﻟﺮﲪﻦ ،ﻛﻤﺎ ﻭﺻﻔﻬﻢ ﺎ ﰲ ﻛﺘﺎﺑﻪ ،ﻓﻘﺎﻝ ﴿ :ﻭ ِﻋﺒﺎ ﺩ ﺍﻟ ﺮ ْﺣ ﻤ ِﻦ ﺍﹼﻟﺬِﻳ ﻦ ﻳ ْﻤﺸﻮ ﹶﻥ ﺽ ﻫﻮْﻧﹰﺎ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ [٦٣ :ﻗﺎﻝ ﻏ ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ :ﺑﺴﻜﻴﻨﺔ ﻭﻭﻗﺎﺭ ﻣﻦ ﻏﲑ ﻋﹶﻠ ﻰ ﺍﻷ ْﺭ ِ ﺗﻜﺒﺮ ﻭﻻ ﲤﺎﻭﺕ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﺈﻧﻪ ﻣﻊ ﻫﺬﻩ ﺍﳌِﺸﻴﺔ ﻛﺎﻥ ﻛﺄﳕﺎ ﻳﻨﺤﻂ ﻣﻦ ﺠ ِﻬﺪ ﻧﻔﺴﻪ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺽ ﺗﻄﻮﻯ ﻟﻪ ،ﺣﱴ ﻛﺎﻥ ﺍﳌﺎﺷﻲ ﻣﻌﻪ ﻳْ ﺻﺒﺐ ،ﻭﻛﺄﳕﺎ ﺍﻷﺭ ﻏ ﲑ ﻣ ﹾﻜﺘ ِ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 :ﺍﻟﻨﺴﻼﻥ ،ﻭﻫﻮ ﺍﻟ ﻌﺪْﻭ ﺍﳋﻔﻴﻒ ﺍﻟﺬﻱ ﻻ ﻳﺰﻋﺞ 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 ْﺳﺘﻌِﻴﻨﻮﺍ ﺑﺎﻟﻨ ﳋ ْﻮﺯﱃ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﺍﻟﺘﻤﺎﻳﻞ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ،ﻳﻘﺎﻝ :ﺇﻥ ﻓﻴﻬﺎ ﺗﻜﺴﺮﺍ ﻭﲣﻨﺜﹰﺎ. ﻭﺍﻟﺴﺎﺑﻊ :ﺍ ﹶ ﻭﺍﻟﺜﺎﻣﻦ :ﺍﻟﻘﻬﻘﺮﻯ ،ﻭﻫﻲ ﺍﳌﺸﻴﺔ ﺇﱃ ﻭﺭﺍﺀ. ﳉ ﻤﺰﻯ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﻳِﺜﺐ ﻓﻴﻬﺎ ﺍﳌﺎﺷﻲ ﻭﺛﺒﹰﺎ. ﻭﺍﻟﺘﺎﺳﻊ :ﺍ ﹶ ﻒ ﺍﻟﱠﻠ ﻪ ﺴ ﻭﺍﻟﻌﺎﺷﺮ :ﻣِﺸﻴﺔ ﺍﻟﺘﺒﺨﺘﺮ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﺃﹸﻭﱄ ﺍﻟﻌﺠﺐ ﻭﺍﻟﺘﻜﺒﺮ ،ﻭﻫﻲ ﺍﻟﱵ ﺧ ﺳﺒﺤﺎﻧﻪ ﺑﺼﺎﺣﺒﻬﺎ ﳌﺎ ﻧﻈﺮ ﰲ ِﻋ ﹾﻄ ﹶﻔْﻴ ِﻪ ﻭﺃﻋﺠﺒﺘﻪ ﻧﻔﺴﻪ ،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 ) :ﺩﻋﻮﺍ ﻕ ﺃﺻﺤﺎﺑﻪ .ﻭﻛﺎﻥ ﳝﺸﻲﺀ ﹶﻇ ْﻬﺮِﻱ ِﻟ ﹾﻠﻤﻼِﺋ ﹶﻜ ِﺔ() (١٧١ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ :ﻭﻛﺎﻥ ﻳﺴﻮ ﺣﺎﻓﻴﺎ ﻭﻣﻨﺘ ِﻌﻼﹰ ،ﻭﻛﺎﻥ ﻳﻤﺎﺷﻲ 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 ﺃﺻﺒﻌﻪ ،ﻭﺳﺎﻝ ﻣﻨﻬﺎ ﺍﻟﺪﻡ ،ﻓﻘﺎﻝ: ﺖ ﺻﺒﻊ ﺩﻣِﻴ ِ ﺖ ﺇﻻ ﹸﺃ ﻫ ﹾﻞ ﹶﺃﻧ ِ
ﺖ ﻭﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟ ﹼﻠ ِﻪ ﻣﺎ ﹶﻟﻘِﻴ ِ
)(١٧٢
ﻭﻛﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﺳﺎﻗﹶﻪ ﺃﺻﺤﺎﺑﻪ :ﻳﺰﺟﻲ ﺍﻟﻀﻌﻴﻒ ،ﻭﻳﺮﺩﻓﻪ ،ﻭﻳﺪﻋﻮ ﳍﻢ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ).(١٧٣ ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺟﻠﻮﺳﻪ واﺗﻜﺎﺋﻪ
ﺨ ﺮﻣﺔ: ﻛﺎﻥ ﳚﻠِﺲ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﻋﻠﻰ ﺍﳊﺼﲑ ،ﻭﺍﻟﺒِﺴﺎﻁ ،ﻭﻗﺎﻟﺖ ﹶﻗْﻴﹶﻠﺔﹸ ﺑﻨﺖ ﻣ ْ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﳌﺘﺨﺸﻊ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﻫﻮ ﻗﺎﻋﺪ ﺍﻟﻘﹸﺮﻓﺼﺎﺀ ،ﻗﺎﻟﺖ :ﻓﻠﻤﺎ ﺭﺃﻳ ﺃﺗﻴ ﻱ ﺑ ﻦ ﺣﺎﺗِﻢ ،ﺩﻋﺎﹸﻩ ﺇﱃ ﻣﱰﻟﻪ ،ﻓﺄﻟﻘﺖ ﺕ ﻣﻦ ﺍﻟ ﹶﻔﺮﻕ .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( ﳋﺒﺎِﺋ ِ ﺚ ﻭﺍ ﹶ ﻚ ِﻣ ﻦ ﺍﳋﹸﺒِ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﺍﳋﻼﺀ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺸْﻴﻄﹶﺎ ِﻥ ﺍﻟ ﺮﺟِﻴ ِﻢ(. ﺲ ﺍﻟ ﺠ ِ ﺲ ﺍﻟﻨ ِ )ﺍﻟ ﺮ ْﺟ ِ )(١٧٥ ﻚ( . ﻭﻛﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﻳﻘﻮﻝ ) :ﹸﻏ ﹾﻔﺮﺍﻧ ﻭﻛﺎﻥ ﻳﺴﺘﻨﺠﻲ ﺑﺎﳌﺎﺀ ﺗﺎﺭﺓ ،ﻭﻳﺴﺘﺠﻤِﺮ ﺑﺎﻷﺣﺠﺎﺭ ﺗﺎﺭﺓ ،ﻭﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺗﺎﺭﺓ. ﻭﻛﺎﻥ ﺇﺫﺍ ﺫﻫﺐ ﰲ ﺳﻔﺮﻩ ﻟﻠﺤﺎﺟﺔ ،ﺍﻧﻄﻠﻖ ﺣﱴ ﻳﺘﻮﺍﺭﻯ 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 ﻳﺒﻌﺪ ﳓﻮ ﺍﳌﻴﻠﲔ. ﺶ ﺍﻟﻨﺨﻞ ﺗﺎﺭﺓ ،ﻭﺑﺸﺠﺮ ﺍﻟﻮﺍﺩﻱ ﺗﺎﺭﺓ. ﻭﻛﺎﻥ ﻳﺴﺘﺘِﺮ ﻟﻠﺤﺎﺟﺔ ﺑﺎﳍﺪﻑ ﺗﺎﺭﺓ ،ﻭِﺑﺤﺎِﺋ ِ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻮﻝ ﰲ ﻋﺰﺍ ٍﺯ ﻣﻦ ﺍﻷﺭﺽ -ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺼﻠﺐ -ﺃﺧﺬ ﻋﻮﺩﹰﺍ ﻣﻦ ﺍﻷﺭﺽ ،ﻓﻨﻜﺖ ﺑﻪ ﺣﱴ ﻳﹶﺜﺮﻯ ،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 ﻳﺒﻮﻝ ﻗﺎﺋﻤﺎﹰ ،ﻓﻼ ﺗﺼﺪﻗﻮﻩ، ﻣﺎ ﻛﺎﻥ ﻳﺒﻮ ﹸﻝ ﺇﻻ ﻗﺎﻋﺪﺍ() (١٧٦ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﹶﺃﻧ ﻪ ﻀْﻴ ِﻪ .ﻭﻗﻴﻞ: ﺑﺎ 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 ﻭﺑﻌﺪﹰﺍ ﻣﻦ ﺇﺻﺎﺑﺔ ﺍﻟﺒﻮﻝ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻓﻌﻞ ﻫﺬﺍ ﳌﺎ ﺃﺗﻰ ﺳﺒﺎﻃﺔ 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 ﺗﺒ 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 ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻍ ِﻣ ْﻦ ﺴ ﺢ ﺟْﺒ ﻬﺘﻪ ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﻔﺮ ﹶ ﳉﻔﹶﺎ ِﺀ :ﹶﺃ ﹾﻥ ﻳﺒﻮ 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 ﺳﺠﻮ ِ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 ِ ﺑﺎﻟﻊ ،ﻧﺘ ﺮ ﹶﺫﻛﹶﺮﻩ ﺛﻼﺛﹰﺎ) .(١٨٠ﻭﺭﻭﻱ ﺃﻧﻪ ﺃﻣﺮ ﺑﻪ ،ﻭﻟﻜﻦ ﻻ ﻳﺼﺢ ﻣﻦ ﻓﻌﻠﻪ ﻭﻻ ﺃﻣﺮﻩ .ﻗﺎﻟﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻌﻘﻴﻠﻲ. ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ ﺃﺣﺪ ﻭﻫﻮ ﻳﺒﻮﻝ ،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 )ﺇﻧﻤﺎ ﺭ ﺩ ْﺩﺕ ﺴﱢﻠ ْﻢ ﻼ ﺗ ﺖ ﻋﹶﻠْﻴﻪِ ،ﹶﻓﹶﻠ ْﻢ ﻳ ﺮﺩ ﻋﹶﻠ ﻲ ﺳﻼﹶﻣﺎﹰ ،ﻓﹶﺈﺫﹶﺍ ﺭﹶﺃْﻳﺘﻨِﻲ ﻫﻜﺬﺍ ،ﹶﻓ ﹶ ﺸﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﺗﻘﹸﻮ ﹶﻝ :ﺳﻠﱠﻤ ﻚ ﺧ ْ ﻋﹶﻠْﻴ ﻼ ﻡ( .ﻭﻗﺪ ﻗﻴﻞ :ﻟﻌﻞ ﻫﺬﺍ ﻛﺎﻥ ﻣﺮﺗﲔ ،ﻭﻗﻴﻞ :ﺣﺪﻳﺚ ﺴﹶ ﻚ ﺍﻟ ﻋﹶﻠﻲ ،ﻓﹶﺈﻧﻲ 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 ﺛﻮﺑﻪ ﺣﺘﻰ ﻳﺪﻧﻮ ﻣِﻦ ﺍﻷﺭﺽ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﻔﻄﺮة وﺗﻮاﺑﻌﻬﺎ
ﻗﺪ ﺳﺒﻖ ﺍﳋﻼﻑ ﻫﻞ ﻭﻟﺪ ج ﳐﺘﻮﻧﺎﹰ ،ﺃﻭ ﺧﺘﻨﺘﻪ ﺍﳌﻼﺋﻜﺔ ﻳﻮ ﻡ ﺷﻖ ﺻﺪﺭ ﻩ ﻷﻭﻝ ﻣﺮﺓ، ﺃﻭ ﺧﺘﻨﻪ ﺟﺪﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ؟ ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ ﺍﻟﺘﻴﻤﻦ ﰲ ﺗﻨ ﻌﻠِﻪ ﻭﺗﺮ ﺟﻠِﻪ ﻭﻃﻬﻮﺭﻩ ﻭﺃﺧﺬِﻩ ﻭﻋﻄﺎﺋﻪ ،ﻭﻛﺎﻧﺖ ﳝﻴﻨﻪ ﻟِﻄﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ﻭﻃﻬﻮﺭﻩ ،ﻭﻳﺴﺎﺭﻩ ِﻟﺨﻼﺋﻪ ﻭﳓﻮﻩ ﻣﻦ ﺇﺯﺍﻟﺔ ﺍﻷﺫﻯ. ) (١٨٠ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣٢٦ﻭﺃﲪﺪ ) ،(٣٤٧/٤ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ. ) (١٨١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٣٧٠ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٩٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٦ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٣٦/١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٥٣
٩٠ ﻉ ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﰲ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﺗﺮﻛﹶﻪ ﻛﻠﱠﻪ ،ﺃﻭ ﺃﺧﺬﹶﻩ ﻛﻠﱠﻪ ،ﻭﱂ ﻳﻜﻦ ﳛﻠِﻖ ﺑﻌﻀﻪ ،ﻭﻳﺪ ﺑﻌﻀﻪ ،ﻭﱂ ﻳﺤﻔﻆ ﻋﻨﻪ ﺣﻠﻘﹸﻪ ﺇﻻ ﰲ ﻧﺴﻚ .ﻭﻛﺎﻥ ﻳﺤﺐ ﺍﻟﺴﻮﺍﻙ ،ﻭﻛﺎﻥ ﻳﺴﺘﺎﻙ ﻣﻔﻄﺮﹰﺍ ﻭﺻﺎﺋﻤﺎﹰ ،ﻭﻳﺴﺘﺎﻙ ﻋﻨﺪ ﺍﻻﻧﺘﺒﺎﻩ ﻣﻦ ﺍﻟﻨﻮﻡ ،ﻭﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ ،ﻭﻋﻨﺪ ﺍﻟﺼﻼﺓ ،ﻭﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﻨـﺰﻝ ،ﻭﻛﺎﻥ ﻳﺴﺘﺎﻙ ِﺑﻌﻮﺩ ﺍﻷﺭﺍﺋﻚ. )(١٨٢ ﻭﻛﺎﻥ ﻳﻜﺜﺮ ﺍﻟﺘﻄﻴﺐ ،ﻭﳛﺐ ﺍﻟﻄﱢﻴﺐ ،ﻭﺫﹸ ِﻛ ﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳ ﱠﻄﻠِﻲ ﺑﺎﻟﻨﻮﺭﺓ . ﺴﺪﻝﹸ 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 ﻣﻜﺤﻠﺔ 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 ﺣﻤﻴﺪ ،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 ﻳﻈﻦ 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 ﺍﺑﻨﻚ؟( 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 ﺍﺩﻫﻦ ﻭﺃﺭﺍ ﻫﻦ ﺍﻟﺪﻫﻦ :ﻗﺎﻝ ﺃﻧﺲ :ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳ ﹾﻜِﺜﺮ ﺩﻫ ﻦ ﰲ ﻣ ﹾﻔ ِﺮ ِ )(١٨٥ ﺐ ﺍﻟﺘﺮ ﺟﻞﹶ ،ﻭﻛﺎﻥ ﻭﻛﺎﻥ ﻳﺤ ﺏ ﺯﻳﺎﺕ ﻉ ﻛﺄﻥ ﺛﻮﺑﻪ ﺛﻮ ﺭﺃﺳﻪ ﻭﳊﻴﺘﻪ ،ﻭﻳﻜﺜﺮ ﺍﻟ ِﻘﻨﺎ )(١٨٦ ﳉﻤﺔ ﻭﺩﻭﻥ ﺍﻟ ﻮ ﹾﻓ ﺮ ِﺓ ، ﻳﺮﺟﻞ ﻧﻔﺴﻪ ﺗﺎﺭﺓ ،ﻭﺗﺮﺟﻠﻪ 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 ﻤﺘﻪ ﺗﻀﺮِﺏ ﺷﺤﻤ ﹶﺔ ﺃﺫﻧﻴﻪ ،ﻭﺇﺫﺍ ﻃﺎﻝ ،ﺟﻌﻠﻪ ﹶﻏﺪﺍِﺋ 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 ﺍﻟﺮﺍِﺋ ﻼ ﻳ ﺮﺩﻩ ،ﻓﹶﺈﻧ ﻪ ﹶﻃﻴ ﺽ ﻋﹶﻠْﻴ ِﻪ ﺭْﻳﺤﺎ ﹲﻥ ﹶﻓ ﹶ ) ﻣ ْﻦ ﻋِ ﺮ )(١٨٨ ﻭﻟﻴﺲ ﲟﻌﻨﺎﻩ ،ﻓﺈﻥ ﻼ ﻳ ﺮﺩﻩ( 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 ﻭﺍﻟﻐﺎﻟِﻴﺔ 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 ﺗﺮﺩ :ﺍﻟ ﻮﺳﺎِﺋﺪ ،ﻭﺍﻟ ﺪ ْﻫﻦ ،ﻭﺍﻟﹶﻠﺒﻦ (ﻓﺤﺪﻳﺚ ﻼ ﹲ ﺚ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﻓﻌﻪ )ﹶﺛ ﹶ ﻭﺃﻣﺎ 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 ﺍﻟﻨﻬﺪﻱ 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 ﺣﺪﻛﹸﻢ ﺍﻟ ﺮْﻳ ﺐ ﺍﻟﻄﻴﺐ ﺇﻟﻴﻪ ﺍﳌِﺴﻚ، ﺐ ﻣﻨﻬﺎ ،ﻭﻛﺎﻥ ﺃﺣ ﳉﻨ ِﺔ() .(١٩١ﻭﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﻜﱠﺔ ﻳﺘﻄﱠﻴ ﺍﹶ ﳊﻨﺎ ِﺀ. ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ 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 ِﺭﺑﻪ) ،(١٩٢ﻭﻭﻗﻔﻪ ﻃﺎﺋﻔﺔ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﻛﺎﻥ ﻳﻘ ﺲ ِﻣﻨﺎ( ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺑﻦ ﺃﺭﻗﻢ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ) :ﻣ ْﻦ ﹶﻟ ْﻢ ﻳ ﹾﺄ ﺧ ﹾﺬ ِﻣ ْﻦ ﺷﺎ ِﺭِﺑﻪِ ،ﹶﻓﹶﻠْﻴ ﺻﺤﻴﺢ) ،(١٩٣ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج) :ﹸﻗﺼﻮﺍ ﺱ() (١٩٤ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑ ِﻦ ﻋﻤﺮ، ﺸﻮﺍ ِﺭﺏ ،ﻭﹶﺃ ْﺭﺧﻮﺍ ﺍﻟﱢﻠﺤﻰ ،ﺧﺎِﻟﻔﹸﻮﺍ ﺍ ﹶﳌﺠﻮ ﺍﻟ )(١٩٥ ﻭﰲ ﺏ( ﺸ ِﺮ ِﻛﲔ ،ﻭﻭﱢﻓﺮﻭﺍ ﺍﻟﻠﱢﺤﻰ ،ﻭﺃﹶﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭ ﱯ ج) :ﺧﺎِﻟﻔﹸﻮﺍ ﺍ ﹸﳌ ْ ﻋﻦ ﺍﻟﻨ ﱯ ج ﰲ ﻗﺺ ﺍﻟﺸﻮﺍﺭﺏ ﻭﺗ ﹾﻘﻠِﻴ ِﻢ ﺍ َﻷ ﹾﻇﻔﹶﺎﺭ، ﺖ ﹶﻟﻨﺎ 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 ﳚﺰﻩ ﹶﻓﻴ ﻤﱢﺜ ﹶﻞ ﺑﻨﻔﺴﻪ .ﻭﺫﻛﺮ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺸﺎﺭﺏ ﺣﱴ ﲡﺪ ﻭ ﺃﻃﺮﺍ ﺍﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﻋﻦ ﻣﺎﻟﻚ ﻗﺎﻝ :ﻳﺤﻔﻲ ﺍﻟﺸﺎﺭﺏ ،ﻭﻳﻌﻔﻲ ﺍﻟﻠﱢﺤﻰ ،ﻭﻟﻴﺲ ﺇﺣﻔﺎ ُﺀ ﺍﻟﺸﺎﺭﺏ ﺏ ﻣﻦ ﺣﻠﻖ ﺷﺎﺭﺑﻪ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻨﻪ :ﺇﺣﻔﺎ ُﺀ ﺍﻟﺸﺎﺭﺏ ﻭﺣﻠﻘﻪ ﺣﻠﻘﹶﻪ ،ﻭﺃﺭﻯ ﺃﻥ ﻳﺆ ﺩ ﻋﻨﺪﻱ ﻣﺜﹶﻠﺔﹲ ،ﻗﺎﻝ ﻣﺎﻟﻚ :ﻭﺗﻔﺴﲑ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ج ﰲ ﺇﺣﻔﺎﺀ ﺍﻟﺸﺎﺭﺏ ،ﺇﳕﺎ ﻫﻮ ﺍﻹِﻃﺎﺭ، ﻭﻛﺎﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﺆﺧﺬ ﻣﻦ ﺃﻋﻼﻩ ،ﻭﻗﺎﻝ :ﺃﺷﻬﺪ ﰲ ﺣﻠﻖ ﺍﻟﺸﺎﺭﺏ ﺃﻧﻪ ﺑﺪﻋﺔ ،ﻭﺃﺭﻯ ﺃﻥ ﻳﻮ ﺟ ﻊ ﺿﺮﺑﹶﺎ ﻣ ْﻦ ﻓﻌﻠﻪ ،ﻗﺎﻝ ﻣﺎﻟﻚ :ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﺫﺍ ﹶﻛ ﺮﺑﻪ 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 ﻳﺤﻔﻴﺎﻥ ﺷﻮﺍﺭﻤﺎ ،ﻭﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻤﺎ ﺃﺧﺬﺍﻩ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ،ﻗﺎﻝ :ﻭﺃﻣﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺯﻓﺮ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ،ﻓﻜﺎﻥ ﻣﺬﻫﺒﻬﻢ ﰲ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺸﻮﺍﺭﺏ ﺃﻥ ﺍﻹِﺣﻔﺎ َﺀ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺘﻘﺼﲑ ،ﻭﺫﻛﺮ ﺍﺑﻦ ﺧﻮﻳﺰ ﻣﻨﺪﺍﺩ ﺍﳌﺎﻟﻜﻲ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﻣﺬﻫﺒﻪ ﰲ ﺣﻠﻖ ﺍﻟﺸﺎﺭﺏ ﻛﻤﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﻋﻤﺮ .ﻭﺃﻣﺎ 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 ﻳﺤﻔﻲ ﺷﺎﺭﺑﻪ ﺷﺪﻳﺪﺍﹰ ،ﻭﲰﻌﺘﻪ ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﺴﻨﺔ ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ :ﺭﺃﻳ ﺏ( ﻭﻗﺎﻝ ﺣﻨﺒﻞ: ﺸﻮﺍ ِﺭ ﰲ ﺇﺣﻔﺎﺀ ﺍﻟﺸﺎﺭﺏ؟ ﻓﻘﺎﻝ :ﻳﺤﻔﻲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ج )ﺃ ْﺣﻔﹸﻮﺍ ﺍﻟ ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ :ﺗﺮﻯ ﺍﻟﺮﺟ ﹶﻞ ﻳﺄﺧﺬ ﺷﺎﺭﺑﻪ ،ﺃﻭ ﻳﺤﻔﻴﻪ؟ 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 ﻳﺤﻔﻴﻪ ،ﻭﺑﲔ ﺃﻥ ﻳﻘﺼﻪ ﻣﻦ ﻏﲑ ﺇﺣﻔﺎﺀ .ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ: ﷲ ج ﺃﺧﺬ ﻣﻦ ﺷﺎﺭﺑﻪ ﻋﻠﻰ ِﺳﻮﺍﻙ) (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 ﺍﻟﺸﺎ ِﺭ ِ ﻣﻦ ﺍﻟﻔﻄﺮﺓ( ...ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﹶﻗ ﺲ() (١٩٩ﻭﺫﻛﺮ ﻣﻨﻬﺎ ﻗﺺ ﺍﻟﺸﺎﺭﺏ. )ﺍﻟ ِﻔ ﹾﻄﺮﺓ ﺧ ْﻤ ﻭﺍﺣﺘﺞ ﺍﶈﻔﻮﻥ ﺑﺄﺣﺎﺩﻳﺚ ﺍﻷﻣﺮ ﺑﺎﻹﺣﻔﺎﺀ ،ﻭﻫﻲ ﺻﺤﻴﺤﺔ ،ﻭﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺠﺰ ﺷﺎ ِﺭﺑﻪ ،(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 ) ﺟﺰﻭﺍ ﺸﻮﺍ ِﺭﺏ ،ﻭﹶﺃ ْﺭﺧﻮﺍ ﺍﻟﱢﻠﺤﻰ() (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 ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﺤﻔﻮﻥ ﺷﻮﺍﺭﻢ .ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺎﻃﺐ :ﺭﺃﻳﺖ ﺍﺑﻦ ﻋﻤﺮ ﺽ ﺍﳉﻠﺪ .ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ :ﻭﳌﺎ ﻛﺎﻥ ﻳﺤﻔﻲ ﺷﺎﺭﺑﻪ ﻛﺄﻧﻪ ﻳْﻨِﺘﻔﹸﻪ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺣﱴ ﻳﺮﻯ 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 ،ﻭﺃﻋﺬﺑﻬﻢ ﻛﻼﻣﺎﹰ ،ﻭﺃﺳﺮﻋﻬﻢ ﺃﺩﺍﺀً ،ﻭﺃﺣﻼﻫﻢ ﻣْﻨﻄِﻘﺎﹰ ،ﺣﱴ ﺇﻥ ﻛﻼﻣﻪ ﹶﻟﻴ ﹾﺄﺧﺬﹸ ﲟﺠﺎﻣﻊ ﺍﻟﻘﻠﻮﺏ ،ﻭﻳﺴﱯ ﺍﻷﺭﻭﺍﺡ ،ﻭﻳﺸﻬ ﺪ ﻟﻪ ﺑﺬﻟﻚ ﺃﻋﺪﺍﺅﻩ .ﻭﻛﺎﻥ ﺇﺫﺍ ﻉ ﻻ ﻳﺤﻔﻆ ،ﻭﻻ ﻣﻨﻘﹶﻄﻊ ﲣﱠﻠﻠﹸﻪ ﺼ ِﻞ ﻣﺒﻴ ٍﻦ ﻳﻌﺪﻩ ﺍﻟﻌﺎﺩ ،ﻟﻴﺲ ِﺑ ﻬ ﱟﺬ ﻣﺴ ِﺮ ِ ﺗﻜﻠﻢ ﺗﻜﻠﱠﻢ ﺑﻜﻼﻡ ﻣﻔ ﺍﻟﺴﻜﺘﺎﺕ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﻟﻜﻼﻡ ،ﺑﻞ ﻫﺪﻳﻪ ﻓﻴﻪ ﺃﻛﻤ ﹸﻞ ﺍﳍﺪﻱ ،ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺼ ٍﻞ ﳛﻔﻈﻪ ﻣﻦ ﺟﻠﺲ ﺴﺮﺩ ﺳﺮﺩﻛﻢ ﻫﺬﺍ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﻳﺘﻜﻠﱠﻢ ﺑﻜﻼﻡ ﺑﻴ ٍﻦ ﹶﻓ ْ ﺍﻟﻠﹼﻪ ج ﻳ ْ ﺇﻟﻴﻪ) .(٢٠٣ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﻴﺪ ﺍﻟﻜﻼﻡ ﺛﻼﺛﹰﺎ ِﻟﻴﻌﻘ 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 ﻳﻌﻨﻴﻪ ،ﻭﻻ ﻳﺘﻜﻠﻢ ﺇﻻ ﻑ ﰲ ﻭﺟﻬﻪ ،ﻭﱂ ﻳﻜﻦ ﻓﺎﺣﺸﺎﹰ ،ﻭﻻ ﻣﺘﻔﺤﺸﹰﺎ، ﻓﻴﻤﺎ ﻳﺮﺟﻮ ﺛﻮﺍﺑﻪ ،ﻭﺇﺫﺍ ﻛﺮِﻩ ﺍﻟﺸﻲﺀ :ﻋِ ﺮ ﻭﻻ ﺻﺨﺎﺑﹰﺎ .ﻭﻛﺎﻥ ﺟﻞﱡ ﺿﺤﻜﻪ ﺍﻟﺘﺒﺴﻢ ،ﺑﻞ ﻛﻠﱡﻪ ﺍﻟﺘﺒﺴﻢ ،ﻓﻜﺎﻥ ﺎﻳ ﹸﺔ ﺿﺤﻜِﻪ ﺃﻥ ﺗﺒﺪ ﻭ ﻧﻮﺍ ِﺟﺬﹸﻩ. ﻚ ﳑﺎ ﻳﻀﺤﻚ ﻣﻨﻪ ،ﻭﻫﻮ ﳑﺎ ﻳﺘﻌﺠﺐ ﻣﻦ ﻣﺜﻠﻪ ﻭﻳﺴﺘﻐﺮﺏ ﻭﻗﻮﻋﻪ ﻭﻛﺎﻥ ﻳﻀﺤ ﻭﻳﺴﺘﻨﺪﺭ. ﻭﻟﻠﻀﺤﻚ ﺃﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ ،ﻫﺬﺍ ﺃﺣﺪﻫﺎ ﻭﺍﻟﺜﺎﱐ :ﺿﺤِﻚ ﺍﻟﻔﺮﺡ ،ﻭﻫﻮ ﺃﻥ ﻳﺮﻯ ﻣﺎ ﺤﻚ ﺍﻟﻐﻀﺐ ،ﻭﻫﻮ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻐﻀﺒﺎﻥ ﺇﺫﺍ ﺍﺷﺘﺪ ﻳﺴﺮﻩ ﺃﻭ ﻳﺒﺎﺷﺮﻩ ﻭﺍﻟﺜﺎﻟﺚ :ﺿ ِ ﻏﻀﺒﻪ ،ﻭﺳﺒﺒﻪ ﺗﻌﺠﺐ ﺍﻟﻐﻀﺒﺎﻥ ﳑﺎ ﺃﻭﺭﺩ ﻋﻠﻴﻪ ﺍﻟﻐﻀﺐ ،ﻭﺷﻌﻮ ﺭ ﻧﻔﺴﻪ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺧﺼﻤﻪ ،ﻭﺃﻧﻪ ﰲ ﻗﺒﻀﺘﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺿﺤﻜﹸﻪ ِﻟﻤﻠﻜﻪ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ،ﻭﺇﻋﺮﺍﺿِﻪ ﻋﻤﻦ ﺃﻏﻀﺒﻪ ،ﻭﻋﺪﻡ ﺍﻛﺘﺮﺍﺛﻪ ﺑﻪ. ﻭﺃﻣﺎ ﺑﻜﺎﺅﻩ ج ،ﻓﻜﺎﻥ ﻣِﻦ ﺟﻨﺲ ﺿﺤﻜﻪ ،ﱂ ﻳﻜﻦ ﺑﺸﻬﻴ ٍﻖ ﻭﺭﻓﻊ ﺻﻮﺕ ﻛﻤﺎ ﱂ ﻳﻜﻦ ﺿﺤﻜﻪ ﺑﻘﻬﻘﻬﺔ ،ﻭﻟﻜﻦ ﻛﺎﻧﺖ ﺗﺪ ﻣﻊ ﻋﻴﻨﺎﻩ ﺣﱴ ﺗ ْﻬﻤﻼ ،ﻭﻳﺴﻤﻊ 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 ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﻣﻌﺖ ﻋﻴﻨﺎﻩ ﻭﺑﻜﻰ ﺭﲪﺔ ﻟﻪ ،ﻭﻗﺎﻝ) :ﺗ ْﺪ ﻣﻊ ﺍﻟ ﻌْﻴﻦ، ﺤﺰﻭﻧﻮ ﹶﻥ().(٢٠٤ ﻚ ﻳﺎ ِﺇْﺑﺮﺍﻫِﻴﻢ ﹶﻟ ﻤ ْ ﺤ ﺰﻥﹸ ﺍﻟ ﹶﻘ ﹾﻠﺐ ،ﻭﻻ ﻧﻘﹸﻮ ﹸﻝ ﺇﻻ ﻣﺎ ﻳ ْﺮﺿِﻲ ﺭﺑﻨﺎ ،ﻭِﺇﻧﺎ ِﺑ ﻭﻳ ْ ﻭﺑﻜﻰ ﳌﺎ ﺷﺎﻫﺪ ﺇﺣﺪﻯ ﺑﻨﺎﺗِﻪ ﻭﻧ ﹾﻔﺴﻬﺎ ﺗﻔِﻴﺾ ،ﻭﺑﻜﻰ ﳌﺎ ﻗﺮﺃ ﻋﻠﻴﻪ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﺳﻮﺭﺓ ﻚ ﺸﻬِﻴ ٍﺪ ﻭ ِﺟﹾﺌﻨﺎ ِﺑ ﻒ ِﺇﺫﹶﺍ ِﺟﹾﺌﻨﺎ ﻣِﻦ ﹸﻛﻞﹼ ﺃ ﻣ ٍﺔ ِﺑ )ﺍﻟﻨﺴﺎﺀ( ﻭﺍﻧﺘﻬﻰ ﻓﻴﻬﺎ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﹶﻜْﻴ ﻋﹶﻠ ﻰ ﻫﺆﻻ ِﺀ ﺷﻬِﻴﺪﹰﺍ﴾ ]ﺍﻟﻨﺴﺎﺀ (٢٠٥)[٤١ :ﻭﺑﻜﻰ ﳌﺎ ﻣﺎﺕ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ،ﻭﺑﻜﻰ ﳌﺎ ﺸ ْﻤﺲ ،ﻭﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻜﹸﺴﻮﻑ ،ﻭﺟﻌﻞ ﻳﺒﻜﻲ ﰲ ﺻﻼﺗﻪ ،ﻭﺟﻌﻞ ﻳﻨﻔﺦ، ﹶﻛﺴﻔﺖ ﺍﻟ )(٢٠٦ ﺴﺘ ْﻐ ِﻔﺮﻙ( ﺤﻦ ﻧ ْ ﺏ ﹶﺃﹶﻟ ْﻢ ﺗ ِﻌﺪْﱐ ﹶﺃﻻﱠ ﺗ ﻌ ﱢﺬﺑﻬﻢ ﻭﹶﺃﻧﺎ ﻓِﻴ ِﻬ ْﻢ ﻭ ﻫ ْﻢ ﻳﺴْﺘ ْﻐ ِﻔﺮﻭﻥﹶ ،ﻭﻧ ْ ﻭﻳﻘﻮﻝ ) :ﺭ )(٢٠٧ ﻭﻛﹶﺎ ﹶﻥ ﻳﺒﻜﻲ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺻﻼﺓ ﺍﻟﻠﱠﻴ ِﻞ. ﻭﺑﻜﻰ ﳌﺎ ﺟﻠﺲ ﻋﻠﻰ ﻗﱪ ﺇﺣﺪﻯ ﺑﻨﺎﺗﻪ ﻭﺍﻟﺒﻜﺎﺀ ﺃﻧﻮﺍﻉ .ﺃﺣﺪﻫﺎ :ﺑﻜﺎﺀ ﺍﻟﺮﲪﺔ ،ﻭﺍﻟﺮﻗﺔ .ﻭﺍﻟﺜﺎﱐ :ﺑﻜﺎﺀ ﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ﳉﺰﻉ 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 ِﻟﻤﺎ 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 ﻳﻔﺮﺡ ﺑﻪ :ﻫﻮ ﹸﻗﺮ ﹸﺓ ﻋْﻴﻦٍ ،ﻭﺃﻗ ﺮ ﺍﻟﱠﻠ ﻪ ﺑﻪ ﻋﻴﻨﻪ ،ﻭﳌﺎ ﻳﺤﺰﻥ :ﻫﻮ ﺳﺨﻴﻨ ﹸﺔ ﺍﻟﻌﺠﻦ ،ﻭﺃﺳﺨﻦ ﺍﻟﱠﻠ ﻪ ﻋﻴﻨﻪ ﺑِﻪ. ﻭﺍﻟﺴﺎﺑﻊ :ﺑﻜﺎﺀ ﺍﳋﻮﺭ ﻭﺍﻟﻀﻌﻒ. ﻭﺍﻟﺜﺎﻣﻦ :ﺑﻜﺎﺀ ﺍﻟﻨﻔﺎﻕ ،ﻭﻫﻮ ﺃﻥ ﺗﺪﻣ ﻊ ﺍﻟﻌﲔ ،ﺻﺎﺣﺒﻪ ﺍﳋﺸﻮﻉ ،ﻭﻫﻮ ﻣﻦ ﺃﻗﺴﻰ ﺍﻟﻨﺎﺱ ﻗﻠﺒﹰﺎ. ﻭﺍﻟﺘﺎﺳﻊ :ﺍﻟﺒﻜﺎﺀ ﺍﳌﺴﺘﻌﺎﺭ ﻭﺍﳌﺴﺘﺄﺟﺮ ﻋﻠﻴﻪ ،ﻛﺒﻜﺎﺀ ﺍﻟﻨﺎﺋﺤﺔ ﺑﺎﻷﺟﺮﺓ ،ﻓﺈﺎ 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 ﻋﺒْﺮﺗﻬﺎ ،ﻭﺗﺒْﻜﻲ 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 ﻭﻣﺎ ﻳ ﻐﻨِﻲ ﺍﻟﹾﺒﻜﹶﺎ ُﺀ ﻭ ﹶﻻ ﺍﹾﻟ ﻌﻮِﻳ ﹸﻞ ﺖ ﻋ ﻴِﻨﻲ ﻭ ﺣ ﻖ ﳍﹶﺎ ﺑﻜﹶﺎﻫﺎ ﺑ ﹶﻜ ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻣﺴﺘﺪﻋ ﻰ ﻣﺘﻜﻠﻔﺎﹰ ،ﻓﻬﻮ ﺍﻟﺘﺒﺎﻛﻲ ،ﻭﻫﻮ ﻧﻮﻋﺎﻥ :ﳏﻤﻮﺩ ،ﻭﻣﺬﻣﻮﻡ، ﻓﺎﶈﻤﻮﺩ ،ﺃﻥ ﻳﺴﺘﺠﻠﹶﺐ ﻟِﺮﻗﺔ ﺍﻟﻘﻠﺐ ،ﻭﳋﺸﻴﺔ ﺍﷲ ،ﻻ ﻟﻠﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺍﳌﺬﻣﻮﻡ :ﺃﻥ ﻳﺠﺘﻠﺐ 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 ﻳﺒﻜﻴﻚ 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 ِﳌْﻨﺒﺮِ ،ﻭﻋﻠﻰ ﺍﻟﺒﻌﲑ ،ﻭﻋﻠﻰ ﺍﻟﻨﺎﻗﺔ .ﻭﻛﺎﻥ ﺇﺫﺍ ﺶ ﻳﻘﹸﻮ ﹸﻝ: ﺧﻄﺐ ،ﺍﲪﺮﺕ ﻋﻴﻨﺎﻩ ،ﻭﻋﻼ ﺻﻮﺗﻪ ،ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ ﺣﱴ ﻛﺄﻧ ﻪ ﻣﻨ ِﺬﺭ ﺟْﻴ ٍ ﺴﺒﺎﺑ ِﺔ ﺻﺒ ﻌْﻴ ِﻪ ﺍﻟ ﺤﻜﹸ ْﻢ ﻭ ﻣﺴﺎ ﹸﻛ ْﻢ( ﻭﻳﻘﻮﻝ) :ﺑِ ﻌﹾﺜﺖ ﹶﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﹶﻛﻬﺎﺗْﻴ ِﻦ( ﻭﻳ ﹾﻘﺮﻥﹸ ﺑْﻴ ﻦ ﺃﹸ ْ ﺻﺒ ) ﺤ ﻤ ٍﺪ ﻱ ﻫ ْﺪﻱ ﻣ ﺚ ﻛِﺘﺎﺏ ﺍﻟﹶﻠﻪِ ،ﻭ ﺧْﻴ ﺮ ﺍ ﹶﳍ ْﺪ ِ ﳊﺪِﻳ ِ ﻭﺍﻟﻮْ ﺳﻄﹶﻰ ،ﻭﻳﻘﹸﻮ ﹸﻝ) :ﹶﺃﻣﺎ ﺑ ْﻌﺪ ﹶﻓِﺈﻥﱠ ﺧْﻴ ﺮ ﺍ ﹶ )(٢١٠ ﻼﹶﻟ ﹲﺔ( . ﺤ ﺪﺛﹶﺎﺗﻬﺎ ،ﻭ ﹸﻛ ﱠﻞ ِﺑ ْﺪ ﻋ ٍﺔ ﺿ ﹶ ج ،ﻭ ﺷ ﺮ ﺍ ُﻷﻣﻮ ِﺭ ﻣ ْ ﻭﻛﺎﻥ ﻻ ﳜﻄﹸﺐ ﺧﻄﺒﺔ 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 ﻗﺪﺱ ﺍﻟﱠﻠ ﻪ ِﺳﺮﻩ. ) (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 ِﳌﻨ 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 ﺧﻄﺒﺘﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ،ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﳜﻄﺐ ﺑﺎﻟﻘﺮﺁﻥ ﻭﰲ ﺪ﴾ ﺕ ﴿ﻕ ﻭﺍﹾﻟﻘﹸﺮﺁ ِﻥ ﺍ ﹶﳌﺠِﻴ ِ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃ ﻡ ﻫﺸﺎﻡ ﺑﻨﺖ ﺣﺎﺭﺛﺔ ﻗﺎﻟﺖ) :ﻣﺎ ﺃﺧﺬ ﺐ ]ﻕ ،[١ :ﺇﻻ ﻋ ْﻦ ِﻟﺴﺎ ِﻥ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳ ﹾﻘ ﺮ ﺅﻫﺎ ﹸﻛ ﱠﻞ ﻳ ْﻮ ِﻡ ﺟﻤ ﻌ ٍﺔ ﻋﻠﹶﻰ ﺍ ِﳌْﻨﺒ ِﺮ ﺇﺫﹶﺍ ﺧ ﹶﻄ ﺱ() ،(٢١٢ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﹶﺃﻥﱠ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﺇﺫﺍ ﺗﺸﻬﺪ ﻗﺎﻝ: ﺍﻟﻨﺎ ﻼ ﻣﻀ ﱠﻞ ﺴﻨﺎ ،ﻣ ْﻦ ﻳ ْﻬ ِﺪ ﺍﻟﱠﻠﻪ ،ﹶﻓ ﹶ ﺴﺘ ْﻐ ِﻔ ﺮﻩ ،ﻭﻧﻌﻮ ﹸﺫ ﺑِﺎﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﺷﺮﻭ ِﺭ ﹶﺃْﻧﻔﹸ ِ ﺴﺘﻌِﻴﻨ ﻪ ﻭﻧ ْ ﳊ ْﻤﺪ ﻟﹶﻠ ِﻪ ﻧ ْ )ﺍ ﹶ ﺤﻤﺪﹰﺍ ﻋْﺒﺪﻩ ﻭ ﺭﺳﻮﹸﻟﻪ، ﻱ ﹶﻟﻪ ،ﻭﹶﺃ ْﺷ ﻬﺪ ﺃﹶﻥ ﹶﻻ ﺇِﻟﻪ ِﺇﻻﱠ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃﻥﱠ ﻣ ﻀِﻠﻞﹾ ،ﻓﻼ ﻫﺎ ِﺩ ﹶﻟﻪ ،ﻭ ﻣ ْﻦ ﻳ ْ ﹶﺃ ْﺭ ﺳﹶﻠﻪ ﺑِﺎﹾﻟﺤﻖ ﺑﺸِﲑﹰﺍ ﻭﻧﺬِﻳﺮﹰﺍ ﺑْﻴﻦ ﻳﺪﻱ ﺍﻟﺴﺎ ﻋﺔِ ،ﻣ ْﻦ ﻳﻄ ِﻊ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﹶﻟﻪ ،ﹶﻓ ﹶﻘ ْﺪ ﺭ ﺷ ﺪ ﻭ ﻣ ْﻦ ﺴﻪ ،ﻭ ﹶﻻ ﻳﻀ ﺮ ﺍﻟﱠﻠ ﻪ ﺷﻴﺌﹰﺎ() (٢١٣ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻳﻮﻧﺲ ﺃﻧﻪ ﻀﺮِ ﺇﻻﱠ ﻧ ﹾﻔ ﻳﻌْﺼ ِﻬﻤﺎ ،ﹶﻓِﺈﻧﻪ ﹶﻻ ﻳ ﺳﺄﻝ ﺍﺑ ﻦ ﺷﻬﺎﺏ ﻋﻦ ﺗﺸﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ،ﻓﺬﻛﺮ ﳓﻮ ﻫﺬﺍ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ: ﺼ ِﻬﻤﺎ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏﻮﻯ().(٢١٤ ) ﻭ ﻣ ْﻦ ﻳ ْﻌ ِ ﻗﺎﻝ ﺍﺑﻦ ﺷﻬﺎﺏ :ﻭﺑﻠﻐﻨﺎ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺧﻄﺐ ) :ﹸﻛﻞﱡ ﻣﺎ ﻫ ﻮ ﺨﻒَ ﻷ ْﻣ ِﺮ ﺍﻟﻨﺎﺱِ ،ﻣﺎ ﺠﹶﻠ ِﺔ ﹶﺃ ﺣﺪٍ ،ﻭ ﹶﻻ ﻳ ِ ﺕ ﻗﹶﺮﻳﺐ ،ﹶﻻ ﺑْ ﻌ ﺪ ِﻟﻤﺎ ﻫ ﻮ ﺁﺕٍ ،ﻭ ﹶﻻ ﻳ ﻌﺠ ﹸﻞ ﺍﻟﹶﻠﻪِ ﻟ ﻌ ﺁ ٍ ﺱ ﺷﻴﺌﺎﹰ ،ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎﻥﹶ ،ﻭﹶﻟ ْﻮ ﺷﺎ َﺀ ﺍﻟﱠﻠﻪ ،ﹶﻻ ﻣﺎ ﺷﺎ َﺀ ﺍﻟﻨﺎﺱ ،ﻳﺮِﻳ ﺪ ﺍﻟﱠﻠ ﻪ ﺷﻴْﺌﹰﺎ ﻭﻳﺮﻳﺪ ﺍﻟﻨﺎ ﺏ ِﻟﻤﺎ ﺑ ﻌ ﺪ ﺍﻟﱠﻠﻪ ،ﻭ ﹶﻻ ﻳﻜﹸﻮ ﹸﻥ ﺷﻲ ٌﺀ ﺇ ﱠﻻ ِﺑِﺈ ﹾﺫ ِﻥ ﺏ ﺍﻟﱠﻠﻪ ،ﻭ ﹶﻻ ﻣ ﹶﻘ ﺮ ﹶﻛ ِﺮ ﻩ ﺍﻟﻨﺎﺱ ،ﻭ ﹶﻻ ﻣْﺒ ِﻌ ﺪ ِﻟﻤﺎ ﻗ ﺮ ﺍﻟﻠﱠ ِﻪ().(٢١٥ ﻑ ﻛﻤﺎﻟﻪ ﻭﳏﺎﻣﺪﻩ، ﻭﻛﺎﻥ ﻣﺪﺍ ﺭ ﺧﻄﺒﻪ ﻋﻠﻰ ﲪﺪ ﺍﻟﻠﹼﻪ ،ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺑﺂﻻﺋﻪ ،ﻭﺃﻭﺻﺎ ِ ﲔ ﻣﻮﺍﺭﺩ ﻭﺗﻌﻠﻴ ِﻢ ﻗﻮﺍﻋ ِﺪ ﺍﻹِﺳﻼﻡ ،ﻭﺫﻛ ِﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﳌﻌﺎﺩ ،ﻭﺍﻷﻣ ِﺮ ﺑﺘﻘﻮﻯ ﺍﻟﻠﹼﻪ ،ﻭﺗﺒﻴ ِ ﻏﻀﺒﻪ ،ﻭﻣﻮﺍﻗ ِﻊ ﺭﺿﺎﻩ ﻓﻌﻠﻰ ﻫﺬﺍ ﻛﺎﻥ ﻣﺪﺍﺭ ﺧﻄﺒﻪ. ﺱ ِﺇﻧﻜﹸ ْﻢ ﹶﻟ ْﻦ ﺗﻄِﻴﻘﹸﻮﺍ -ﹶﺃ ْﻭ ﹶﻟ ْﻦ ﺗ ﹾﻔ ﻌﻠﹸﻮﺍ -ﻛﹸ ﹶﻞ ﻣﺎ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺧﻄﺒﻪ) :ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ) (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 ﺸﺮﻭﺍ().(٢١٦ ﹸﺃ ِﻣ ْﺮﺗ ْﻢ ﺑﻪِ ،ﻭﹶﻟ ِﻜ ْﻦ ﺳ ﺪﺩﻭﺍ ﻭﹶﺃْﺑ ِ ﻭﻛﺎﻥ ﳜﻄﹸﺐ ﰲ ﻛﻞ ﻭﻗﺖ ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﺣﺎﺟ ﹸﺔ ﺍﳌﺨﺎﻃﹶﺒﲔ ﻭﻣﺼﻠﺤﺘﻬﻢ ،ﻭﱂ ﻳ ﹸﻜ ْﻦ ﳜﻄﺐ ﺧﻄﺒﺔ ﺇﻻ ﺍﻓﺘﺘﺤﻬﺎ ﲝﻤﺪ ﺍﷲ ،ﻭﻳﺘﺸﻬﺪ ﻓﻴﻬﺎ ﺑﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﺑﺎﲰﻪ ﺍﻟﻌﻠﻢ. )(٢١٧ ﳉ ﹾﺬﻣﺎ ِﺀ( . ﺸ ﻬﺪ ،ﹶﻓ ِﻬ ﻲ ﻛﹶﺎﹾﻟﻴ ِﺪ ﺍ ﹶ ﺲ ﻓِﻴﻬﺎ ﺗ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﹸﻛﻞﱡ ﺧ ﹾﻄﺒ ٍﺔ ﹶﻟْﻴ ﺱ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺷﺎﻭﻳﺶ ﳜﺮﺝ ﺑﲔ ﻳﺪﻳﻪ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺣﺠﺮﺗﻪ ،ﻭﱂ ﻳﻜﻦ ﻳ ﹾﻠﺒﺲِ ﻟﺒﺎ ﺍﳋﻄﺒﺎﺀ ﺍﻟﻴﻮﻡ ﻻ ﻃﹸﺮﺣﺔ ،ﻭﻻ ﺯِﻳﻘﹰﺎ ﻭﺍﺳﻌﹰﺎ. ﺙ ﺩﺭﺟﺎﺕ ،ﻓﺈﺫﺍ ﺍﺳﺘﻮﻯ ﻋﻠﻴﻪ ،ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ ،ﺃﺧﺬ ﺍﳌﺆﺫﻥ ﰲ ﻭﻛﺎﻥ ﻣﻨﱪﻩ ﺛﻼ ﹶ ﺍﻷﺫﺍﻥ ﻓﻘﻂ ،ﻭﱂ ﻳ ﹸﻘ ﹾﻞ ﺷﻴﺌﹰﺎ ﻗﺒﻠﹶﻪ ﻭﻻ ﺑﻌﺪﻩ ،ﻓﺈﺫﺍ ﺃﺧﺬ ﰲ ﺍﳋﻄﺒﺔ ،ﱂ ﻳﺮﻓﻊ ﺃﺣ ﺪ ﺻﻮﺗﻪ ﺑﺸﻲﺀ ﺍﻟﺒﺘﺔ ،ﻻ ﻣﺆﺫ ﹲﻥ ﻭﻻ ﻏﲑﻩ. 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 ﻳﺤﻔﻆ 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 ،ﻭﺃﻣﺎ ﺍﻟﺴﻴﻒ ،ﹶﻓِﻠ ﻤ ْ ﻓﻴﻬﺎ ﺇﳕﺎ ﹸﻓِﺘﺤﺖ ﺑﺎﻟﻘﹸﺮﺁﻥ ،ﻭﱂ ﺗﻔﺘﺢ 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 ﴿ِﺇﻧﻤﺎ ﹶﺃ ْﻣﻮﺍﹸﻟ ﹸﻜ ْﻢ ﻭﹶﺃ ْﻭ ﹶﻻﺩﻛﹸ ْﻢ ﺻ ﺪ ﻓﺤﻤﻠﻬﻤﺎ ،ﰒ ﻋﺎﺩ ﺇﱃ ﻣﻨﱪﻩ ،ﰒ ﻗﺎﻝ ) : ﻼﻣِﻲ ﺻِﺒ ْﺮ ﺣﺘﻰ ﹶﻗ ﹶﻄ ْﻌﺖ ﹶﻛ ﹶ ﺼْﻴ ِﻬﻤﺎ ،ﹶﻓﹶﻠ ْﻢ ﹶﺃ ْ ِﻓْﺘﻨ ﹲﺔ﴾ ]ﺍﻷﻧﻔﺎﻝ [٢٨ :ﺭﹶﺃْﻳﺖ ﻫ ﹶﺬْﻳ ِﻦ ﻳﻌﺜﹸﺮﺍﻥ ﰲ ﹶﻗﻤِﻴ ﺤ ﻤ ﹾﻠﺘ ﻬﻤﺎ().(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 ﻭﺟﺎ َﺀ ﺳﹶﻠْﻴﻚ ،ﺍﻟ ﻐ ﹶﻄﻔﹶﺎﱐ ﻭﻫﻮ ﳜﻄﹸﺐ ،ﻓﺠﻠﺲ ،ﻓﻘﺎﻝ ﻟﻪ) :ﹸﻗ ْﻢ ﻳﺎ ﺳﹶﻠْﻴﻚ ﻓﹶﺎ ْﺭ ﹶﻛ ْﻊ ﺠ ﻮ ْﺯ ِﻓِﻴﻬِﻤﺎ( ،ﰒ ﻗﺎﻝ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ) :ﺇﺫﹶﺍ ﺟﺎ َﺀ ﹶﺃ ﺣﺪﻛ ْﻢ ﻳ ْﻮ ﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﻭﺍﻹِﻣﺎﻡ ﺭ ﹾﻛ ﻌﺘﻴْﻦ ﻭﺗ ﺠ ﻮ ْﺯ ﻓِﻴ ِﻬﻤﺎ().(٢١٩ ﺨ ﹸﻄﺐ ،ﹶﻓ ﹾﻠﻴ ْﺮ ﹶﻛ ْﻊ ﺭ ﹾﻛ ﻌﺘْﻴ ِﻦ ﻭﹾﻟﻴﺘ ﻳ ْ ﻭﻛﺎﻥ ﻳﻘﺼﺮ ﺧﻄﺒﺘﻪ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﻳﻄﻴﻠﻬﺎ ﺃﺣﻴﺎﻧﹰﺎ ﲝﺴﺐ ﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﻭﻛﺎﻧﺖ ﺧﻄﺒﺘﻪ ﺿ ﻬﻦ ﺍﻟﻌﺎﺭِﺿﺔ ﺃﻃﻮ ﹶﻝ ﻣﻦ ﺧﻄﺒﺘﻪ ﺍﻟﺮﺍﺗِﺒﺔ .ﻭﻛﺎﻥ ﳜﻄﹸﺐ ﺍﻟﻨﺴﺎﺀ 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 ،ﻭﺑﺄﺯﻳﺪ ﻣﻨﻪ ﺗﺎﺭﺓ ،ﻭﺫﻟﻚ ﳓﻮ ﺃﺭﺑﻊ ﺃﻭﺍﻕ ﺤﺬﱢ ﺭ ﺃﻣﺘﻪ ﺑﺎﻟﺪﻣﺸﻘﻲ ﺇﱃ ﺃﻭﻗﻴﺘﲔ ﻭﺛﻼﺙ ﻭﻛﺎﻥ ِﻣ ْﻦ ﺃﻳﺴﺮ ﺍﻟﻨﺎﺱ ﺻﺒﺎ 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 ﻮﺿﻮ ِﺀ ﺷْﻴﻄﹶﺎﻧﹰﺎ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪ ﺍﻟ ﻮﳍﹶﺎﻥ ﻓﹶﺎﺗﻘﹸﻮﺍ ﻭ ْﺳﻮﺍ ﺖ ﻑ ﰲ ﺍﳌﹶﺎﺀ() (٢٢٣ﻓﻘﺎﻝ :ﻭﻫﻞ ﻓﹶﻲ ﺍﳌﺎﺀ ﻣﻦ ﺇﺳﺮﺍﻑ؟ ﻗﺎﻝ) :ﻧﻌﻢ ﻭﺇﻥ ﹾﻛْﻨ ﺴ ِﺮ ْ ﻟﻪ ) :ﹶﻻ ﺗ ْ )(٢٢٤ ﻋﻠﹶﻰ ﻧﻬ ٍﺮ ﺟﺎ ٍ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 ﺑﻐﺮﻓﺔ ،ﻭﺗﺎﺭﺓ ﺑﻐﺮﻓﺘﲔ ،ﻭﺗﺎﺭﺓ ﺑﺜﻼﺙ .ﻭﻛﺎﻥ ﻳﺼﻞ ﺑﲔ ﺍﳌﻀﻤﻀﺔ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ ،ﻓﻴﺄﺧﺬ ﻧﺼﻒ ﺍﻟﻐﺮﻓﺔ ﻟﻔﻤﻪ ،ﻭﻧﺼﻔﻬﺎ ﻷﻧﻔﻪ ،ﻭﻻ ﻳﻤﻜﻦ 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 ﺭﻭﻱ 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 ﺟﺪﻩ :ﺭﺃﻳ )(٢٢٦ ﻻ ﻳﺮﻭﻯ ﺇﻻ ﻋﻦ ﻃﻠﺤﺔ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ،ﻭﻻ ﻳﻌﺮﻑ ﳉﺪﻩ ﺻﺤﺒﺔ . ﻭﻛﺎﻥ ﻳﺴﺘﻨﺸﻖ ﺑﻴﺪﻩ ﺍﻟﻴﻤﲎ ،ﻭﻳﺴﺘﻨﺜِﺮ ﺑﺎﻟﻴﺴﺮﻯ ،ﻭﻛﺎﻥ ﳝﺴ ﺢ ﺭﺃﺳﻪ ﻛﻠﱠﻪ ،ﻭﺗﺎﺭﺓ ﻳ ﹾﻘِﺒﻞﹸ ﺑﻴﺪﻳﻪ ﻭﻳﺪْﺑﺮ ،ﻭﻋﻠﻴﻪ ﻳﺤﻤ 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 ،ﺇﻣﺎ 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 ِﺑﺮﺃﺳﻪ ﺛﹶﻼﹶﺛﹰﺎ( ﻭﻫﺬﺍ ﻻ ﳛﺘﺞ ﺑﻪ ،ﻭﺍﺑﻦ ﺍﻟﺒﻴﻠﻤﺎﱐ ﻭﺃﺑﻮ ﻩ ﻣﻀﻌﻔﺎﻥ، ﺛﻼﺛﹰﺎ( ﰒ ﻗﺎﻝ ) :ﻭ ﻣ )(٢٢٧ ﻭﻛﺤﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻧﻪ ج: ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺏ ﺃ ﺣﺴﻦ ﺣﺎ ﹰﻻ ﺡ ﻛﻠﱡﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺚ ﻋﺜﻤﺎﻥ ﺍﻟﺼﺤﺎ ﺴ ﺢ ﺭﺃ 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) ،(٢٢٩ﻓﺄﻣﺎ ﺣﺪﻳ ﹸ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﺘﻮﺿﺄ ﻭﻋﻠﻴﻪ ﻋﻤﺎﻣﺔ ﻗ ﹾﻄ ِﺮﻳﺔﹲ ،ﻓﹶﺄ ْﺩ ﺧ ﹶﻞ ﻳﺪﻩ ِ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 ﺍﻟﻌﻀﺪﻳﻦ ،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 ﻳﻨﺸ ِﺑﻬﺎ ﺑﻌ ﺪ ﺍﻟﻮﺿﻮﺀِ ،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 ﻳﺼ 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 ﻳﻮﺍﻇ ﺨﻠﱢ ﹸﻞ ﳊﻴﺘﻪ) ،(٢٣٩ﻭﻗﺎﻝ ﺃﲪﺪ ﻭﺃﺑﻮ ﺯﺭﻋﺔ :ﻻ ﻓﻴﻪ ،ﻓﺼﺤﺢ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﺃﻧﻪ ج ﻛﺎﻥ ﻳ ﻳﺜﺒﺖ ﰲ ﲣﻠﻴﻞ ﺍﻟﻠﺤﻴﺔ ﺣﺪﻳﺚ. ﺴﺘ ْﻮ ِﺭ ِﺩ ﺑ ِﻦ ﻭﻛﺬﻟﻚ ﲣﻠﻴ ﹸﻞ ﺍﻷﺻﺎﺑﻊ ﱂ ﻳﻜﻦ ﻳﺤﺎﻓﻆ ﻋﻠﻴﻪ ،ﻭﰲ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﳌﹸ ْ ﻚ ﺃﺻﺎﺑ ﻊ ﺭﺟﻠﻴﻪ ﲞﻨﺼﺮﻩ) ،(٢٤٠ﻭﻫﺬﺍ ﺇﻥ ﺛﺒﺖ ﻋﻨﻪ، ﺷﺪﺍﺩ :ﺭﺃﻳﺖ ﺍﻟﻨﱯ ج ﺇﺫﺍ ﺗﻮﺿﺄ ﻳﺪﻟ ﻓﺈﳕﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﳍﺬﺍ ﱂ ﻳﺮﻭﻩ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻨﻮﺍ ﺑﻀﺒﻂ ﻭﺿﻮﺋﻪ ،ﻛﻌﺜﻤﺎﻥ ،ﻭﻋﻠﻲ، ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺪ ،ﻭﺍﻟﺮﺑﻴﻊِ ،ﻭﻏﲑﻫﻢ ،ﻋﻠﻰ ﺃﻥ ﰲ ﺇﺳﻨﺎﺩﻩ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑ ﻦ ﳍﻴﻌﺔ. ﻚ ﺧﺎﲤﻪ ،ﻓﻘﺪ ﺭﻭﻱ ﻓﻴﻪ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﻣﻦ ﺭﻭﺍﻳﺔ ﻣﻌﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻭﺃﻣﺎ ﲢﺮﻳ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺭﺍﻓﻊ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺃﻥ ﺍﻟﻨﱯ ج )ﻛﺎﻥ ﺇﺫﺍ ﺗﻮﺿﺄ ﺣﺮﻙ ) (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 ﺧﺎﺗﻤﻪ() ،(٢٤١ﻭﻣﻌﻤﺮ ﻭﺃﺑﻮﻩ ﺿﻌﻴﻔﺎﻥ ،ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﺪﺍﺭﻗﻄﲏ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﻤﺴﺢ ﻋﻠﻰ اﻟﺨﻔﻴﻦ
ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻣﺴﺢ ﰲ ﺍﳊﻀﺮ ﻭﺍﻟﺴﻔﺮ ،ﻭﱂ ﻳﻨﺴ ْﺦ ﺫﻟﻚ ﺣﱴ ﺗﻮﰲ ،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 ﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺻﺔ ﲝﺎﻝ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ ،ﻭﻳﺤﺘﻤﻞ 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 ْﻋﻬﻤﺎ ،ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﻣﻜﺸﻮﻓﺘﲔ ،ﻏﺴﻞ ﺍﻟﻘﺪﻣﲔ ،ﻭﱂ ﻳﻠﺒ ِ 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 ﺠﺪﻩ ﻭ ﹶﻃﻬﻮ 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 ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻗﻄﻌﻮﺍ ﺗﻠﻚ ﺍﻟﺮﻣﺎﻝ ﰲ ﻃﺮﻳﻘﻬﻢ، ﻭﻣﺎﺅﻫﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘِﻠﺔ ،ﻭﱂ ﻳﺮﻭ 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. ﻭﺃﻣﺎ 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 ﺇﺎﻣﻪ ﺍﻟﻴﺴﺮﻯ ﻛﺎﳌﺆﺫﻥ ،ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺇﺎﻣﻪ ﺍﻟﻴﻤﲎ ،ﹶﻓﻴﻄﺒِﻘﻬﺎ ﻋﻠﻴﻬﺎ ،ﻓﻬﺬﺍ ﳑﺎ ﻳﻌﻠﻢ ﻗﻄﻌﹰﺎ ﺃﻥ ﺍﻟﻨﱯ ج ﱂ ﻳﻔﻌﻠﻪ ،ﻭﻻ ﻋﻠﱠﻤﻪ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﻻ ﺃﻣﺮ ﺑﻪ ،ﻭﻻ ﺍﺳﺘﺤﺴﻨﻪ ،ﻭﻫﺬﺍ ﻫﺪﻳﻪ، 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 ﺣﻜﻤﻪ ﺣﻜﻤﻪ ،ﺇﻻ ﻓﻴﻤﺎ ﺍﻗﺘﻀﻰ ﺍﻟﺪﻟﻴﻞ ﺧﻼﻓﻪ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺼﻼة
ﻛﺎﻥ ج ﺇﺫﺍ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ (ﻭﱂ ﻳﻘﻞ ﺷﻴﺌﹰﺎ ﻗﺒﻠﻬﺎ ﻭﻻ ﺗﻠﻔﱠﻆ ﺑﺎﻟﻨﻴﺔ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻗﺎﻝ :ﺃﺻﻠﻲ ﻟﻠﱠ ِﻪ ﺻﻼﺓ ﻛﺬﺍ ﻣﺴﺘﻘِﺒ 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 :ﺇﺎ 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 ﻫﺪﻳﻬﻢ ﻭﺳﲑﺗﻬﻢ ،ﻓﺈﻥ ﹶﺃ ْﻭ ﺟ ﺪﻧﺎ 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 ﺩﺃﺑﻪ ﰲ ﺇﺣﺮﺍﻣﻪ ﻟﻔﻈ ﹶﺔ) :ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ (ﻻ ﻏﲑﻫﺎ ،ﻭﱂ ﻳﻨﻘﻞ ﺃﺣ ﺪ ﻋﻨﻪ ﺳﻮﺍﻫﺎ. ﻼ ﺎ ﺍﻟﻘﺒﻠ ﹶﺔ ﺇﱃ ﻓﺮﻭﻉ ﺃﹸﺫﻧﻴﻪ ،ﻭﺭﻭﻱ ﻭﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻣﻌﻬﺎ ﳑﺪﻭﺩ ﹶﺓ ﺍﻷﺻﺎﺑﻊ ،ﻣﺴﺘﻘﺒ ﹰ ﻱ ﻤﺎ ﺍﳌﹶﻨﻜِﺒْﻴﻦِ ،ﻭﻛﺬﻟﻚ ﻱ ﻭ ﻣ ْﻦ ﻣﻌﻪ ﻗﺎﻟﻮﺍ :ﺣﱴ ﻳﺤﺎﺫ ﺇﱃ ﻣﻨﻜﺒﻴﻪ ،ﻓﺄﺑﻮ ﲪﻴﺪ ﺍﻟﺴﺎﻋﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ .ﻭﻗﺎﻝ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ :ﺇﱃ ﺣِﻴﺎﻝ ﺃﹸﺫﻧﻴﻪ .ﻭﻗﺎﻝ ﺍﻟﱪﺍﺀ :ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺃﹸﺫﻧﻴﻪ .ﻭﻗﻴﻞ: ﻫﻮ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﳌﺨﻴﺮ ﻓﻴﻪ ،ﻭﻗﻴﻞ :ﻛﺎﻥ ﺃﻋﻼﻫﺎ ﺇﱃ ﻓﺮﻭﻉ ﺃﹸﺫﻧﻴﻪ ،ﻭﻛﻔﱠﺎﻩ ﺇﱃ ﻣﻨﻜﺒﻴﻪ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﺧﺘﻼﻓﺎﹰ ،ﻭﱂ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﳏﻞ ﻫﺬﺍ ﺍﻟﺮﻓﻊ ،ﰒ ﻳﻀ ﻊ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻇﻬ ِﺮ ﺍﻟﻴﺴﺮﻯ. ﻕ ﺸ ِﺮ ِ ﺕ ﺑْﻴ ﻦ ﺍ ﹶﳌ ْ ﻱ ﹶﻛﻤﺎ ﺑﺎ ﻋ ْﺪ ﻭﻛﺎﻥ ﻳﺴﺘﻔﺘﺢ ﺗﺎﺭﺓ ﺑـ )ﺍﻟﱠﻠ ﻬﻢ ﺑﺎ ِﻋ ْﺪ ﺑْﻴﻨِﻲ ﻭﺑْﻴ ﻦ ﺧﻄﹶﺎﻳﺎ ﺏ ﻱ ﺑِﺎﳌﹶﺎ ِﺀ ﻭﺍﻟﱠﺜﻠﹾﺞ ﻭﺍﻟﺒ ﺮﺩِ ،ﺍﻟﱠﻠ ﻬﻢ ﻧ ﱢﻘﻨِﻲ ِﻣ ﻦ ﺍﻟﺬﱡﻧﻮ ِ ﺴ ﹾﻠﻨِﻲ ِﻣ ْﻦ ﺧﻄﹶﺎﻳﺎ ﻭﺍ ﹶﳌ ْﻐ ِﺮﺏِ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِ )(٢٤٧ ﺲ( . ﺏ ﺍ َﻷْﺑﻴﺾِ ﻣ ﻦ ﺍﻟ ﺪﻧ ِ ﳋﻄﹶﺎﻳﺎ ﹶﻛﻤﺎ ﻳﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ﻭﺍ ﹶ ﺽ ﺣﻨِﻴﻔﹰﺎ ﻣﺴﻠِﻤﹰﺎ ﻭﻣﺎ ﺕ ﻭﺍ َﻷ ْﺭ ﺴﻤﺎﻭﺍ ِ ﺖ ﻭ ْﺟ ِﻬ ﻲ ِﻟﱠﻠﺬِﻱ ﹶﻓ ﹶﻄ ﺮ ﺍﻟ ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ ) :ﻭﺟْ ﻬ ﻚ ﹶﻟﻪ، ﺏ ﺍﻟﻌﺎﹶﻟ ِﻤﲔ ،ﹶﻻ ﺷﺮِﻳ ﻱ ﻭﻣﻤﺎﺗِﻲ ﻟﻠﱠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻲ ﻭ ﻣ ْ ﺸ ِﺮ ِﻛﲔ ،ﺇ ﱠﻥ ﺻﻼﺗِﻲ ﻭﻧ ﹶﺃﻧﺎ ِﻣ ﻦ ﺍ ﹸﳌ ْ ﺖ ﺭﺑﻲ ،ﻭﹶﺃﻧﺎ ﺖ ﺍ ﹶﳌِﻠﻚ ،ﹶﻻ ﺇﻟ ﻪ ِﺇﻻﱠ ﹶﺃْﻧﺖ ،ﹶﺃْﻧ ﺴِﻠ ِﻤﲔ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﺃْﻧ ﻚ ﹸﺃ ِﻣ ْﺮﺕ ،ﻭﹶﺃﻧﺎ ﹶﺃﻭ ﹸﻝ ﺍ ﹸﳌ ْ ﻭﺑِﺬِﻟ ﻋْﺒ ﺪﻙ ،ﹶﻇﹶﻠ ْﻤﺖ ﻧ ﹾﻔﺴِﻲ ،ﻭﺍﻏﺘﺮﻓ ﺏ ﺖ ِﺑ ﹶﺬْﻧﺒِﻲ ،ﻓﹶﺎ ﹾﻏﻔِﺮ ﻟِﻲ ﹸﺫﻧﻮﺑِﻲ ﺟﻤِﻴ ﻌﻬﺎِ ،ﺇﻧ ﻪ ﹶﻻ ﻳ ْﻐ ِﻔﺮ ﺍﻟﺬﱡﻧﻮ ﻑ ﻋﻨﻲ ﺳﻴﻰ َﺀ ﺻ ِﺮ ْ ﺴِﻨﻬﺎ ِﺇﻻﱠ ﹶﺃْﻧﺖ ،ﻭﺍ ْ ﺴ ِﻦ ﺍﻷَﺧﻼﹶﻕ ﹶﻻ ﻳ ْﻬﺪِﻱ ِﻷ ْﺣ ِﺇﻻﱠ ﹶﺃْﻧﺖ ،ﻭﺍﻫ ِﺪﻧِﻲ َﻷ ْﺣ ﺸ ﺮ ﺨْﻴ ﺮ ﹸﻛ ﹲﻞ ِﺑﻴ ﺪْﻳﻚ ،ﻭﺍﻟ ﻚ ﻭ ﺳ ْﻌ ﺪْﻳﻚ ،ﻭﺍﹾﻟ ﺼ ِﺮﻑ ﻋﻨﻲ ﺳﻴﺌﹶﻬﺎ ِﺇﻻﱠ ﹶﺃْﻧﺖ ،ﹶﻟﺒْﻴ ﻼﻕِ ،ﹶﻻ ﻳ ْ ﺍ َﻷ ْﺧ ﹶ )(٢٤٨ ﻚ( ،ﻭﻟﻜﻦ ﺏ ِﺇﹶﻟْﻴ ﺖ ﻭﺗﻌﺎﹶﻟْﻴﺖ ،ﹶﺃ ْﺳﺘ ْﻐ ِﻔﺮ ﻙ ﻭﹶﺃﺗﻮ ﻚ ﺗﺒﺎ ﺭ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻴ ﺲ ِﺇﹶﻟْﻴﻚ ،ﹶﺃﻧﺎ ِﺑ ﹶﻟْﻴ )(٢٤٩ ﺍﶈﻔﻮﻅ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺇﳕﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ . ﺕ ﺏ ﺟْﺒﺮﺍﺋِﻴ ﹶﻞ ﻭﻣِﻴﻜﹶﺎﺋِﻴ ﹶﻞ ﻭِﺇ ْﺳﺮﺍﻓِﻴﻞﹶ ،ﻓﹶﺎ ِﻃ ﺮ ﺍﻟﺴﻤﺎﻭﺍ ِ ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﺨﺘِﻠﻔﹸﻮﻥﹶ، ﺤﻜﹸﻢ ﺑْﻴ ﻦ ِﻋﺒﺎ ِﺩ ﻙ ﻓِﻴﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻓِﻴ ِﻪ ﻳ ْ ﺖ ﺗ ْ ﺸﻬﺎ ﺩﺓِ ،ﹶﺃْﻧ ﺐ ﻭﺍﻟ ﻭﺍ َﻷ ْﺭﺽِ ،ﻋﺎِﻟ ﻢ ﺍﻟ ﻐْﻴ ِ ﻁ ﻚ ﺗﻬﺪِﻱ ﻣ ْﻦ ﺗﺸﺎ ُﺀ ِﺇﻟﹶﻰ ﺻﺮﺍ ٍ ﳊ ﻖ ِﺑِﺈ ﹾﺫِﻧﻚِ ،ﺇﻧ ﻒ ﻓِﻴﻪ ِﻣ ﻦ ﺍ ﹶ ﺍ ْﻫﺪِﱐ ِﻟﻤﺎ ﺍ ْﺧﺘِﻠ ﺴﺘﻘِﻴﻢ().(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 ﻭﺍ َﻷ ْﺭﺽِ ،ﻭ ﻣ ْﻦ ﻓِﻴ ِﻬ ﻦ ﺴﻤﺎﻭﺍ ِ ﺖ ﻧﻮ 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 ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺍﹾﻟ ﺤ ْﻤ ﺪ ﻟﻠﱠ ِﻪ ﹶﻛﺜِﲑﺍﹰ ،ﻭ ﺳْﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺑ ﹾﻜ ﺮ ﹰﺓ ﻭﹶﺃﺻِﻴﻼﹰ ،ﺳْﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺑ ﹾﻜ ﺮ ﹰﺓ ﻭﹶﺃﺻِﻴﻼﹰ ،ﺳْﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺍﹾﻟ ﺨ ِﻪ ﻭﻧ ﹾﻔِﺜ ِﻪ().(٢٥٢ ﻚ ِﻣ ﻦ ﺍﻟ ﺑ ﹾﻜ ﺮ ﹰﺓ ﻭﹶﺃﺻِﻴﻼﹰ ،ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺸْﻴﻄﹶﺎ ِﻥ ﺍﻟ ﺮﺟِﻴ ِﻢ ِﻣ ْﻦ ﻫ ْﻤ ِﺰ ِﻩ ﻭﻧ ﹾﻔ ِ ﺤ ﻤﺪ ﻋﺸْﺮﺍﹰ ،ﹸﺛﻢ ﺸ ﺮ ﻣﺮﺍﺕٍ ،ﹸﺛﻢ ﻳ ْ ﺴﺒ ﺢ ﻋ ْ ﺸ ﺮ ﻣﺮﺍﺕٍ ،ﹸﺛﻢ ﻳ ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ﻋ ْ ﺴﺘ ْﻐ ِﻔﺮ ﻋﺸْﺮﺍﹰ ،ﹸﺛﻢ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﻭﺍ ْﻫﺪِﱐ ﻭﺍ ْﺭ ﺯ ﹾﻗﻨِﻲ ﻭﻋﺎِﻓﻨِﻲ ﺸ ﺮﺍﹰ ،ﹸﺛﻢ ﻳ ْ ﻳ ﻬﻠﱢ ﹸﻞ ﻋ ْ )(٢٥٣ ﺸ ﺮﹰﺍ( . ﻚ ِﻣ ْﻦ ﺿِﻴ ِﻖ ﺍ ﹸﳌﻘﹶﺎ ِﻡ ﻳ ْﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻋ ْ ﺸ ﺮﹰﺍ( ،ﹸﺛﻢ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻋ ْ ﻓﻜﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺻﺤﺖ ﻋﻨﻪ ج. ﺤ ْﻤ ِﺪﻙ ،ﻭﺗﺒﺎ ﺭ ﻙ ﺍ ْﺳ ﻤﻚ، ﻚ ﺍﻟﱠﻠ ﻬﻢ ﻭِﺑ ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﻔﺘﺢ ﺑـ ) ﺳْﺒﺤﺎﻧ ﻭﺗﻌﺎﻟﹶﻰ ﺟ ﺪﻙ ،ﻭ ﹶﻻ ﺇِﻟ ِﻪ ﹶﻏْﻴﺮ ﻙ( ﺫﻛﺮ ﺫﻟﻚ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﻓﺎﻋﻲ، ﻋﻦ ﺃﰊ ﺍﳌﺘﻮﻛﻞ ﺍﻟﻨﺎﺟﻲ ،ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻋﻠﻰ ﺃﻧﻪ ﺭﲟﺎ ﺃﺭﺳﻞ ،ﻭﻗﺪ ﺭﻭﻱ 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 :ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﺫﻫﺐ ﺇﱃ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ،ﻭﻟﻮ ﺃﻥ ﺭﺟ ﹰ ﺍﺳﺘﻔﺘﺢ ﺑﺒﻌﺾ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﻣﻦ ﺍﻻﺳﺘﻔﺘﺎﺡ ﻛﺎﻥ ﺣﺴﻨﹰﺎ. ﻭﺇﳕﺎ ﺍﺧﺘﺎﺭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﺬﺍ ﻟﻌﺸﺮﺓ ﺃﻭﺟﻪ ﻗﺪ ﺫﻛﺮﺗﻬﺎ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ .ﻣﻨﻬﺎ ﺟﻬ ﺮ ﻋﻤﺮ ﺑﻪ ﻳﻌﻠﻤﻪ 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 ﺗﻌ ِﺪ ﹸﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ،ﻷﺎ 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 ﻏﲑﻩ ﻣﻦ ﺍﻻﺳﺘﻔﺘﺎﺣﺎﺕ ﻋﺎﻣﺘﻬﺎ ﺇﳕﺎ ﻫﻲ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﰲ ﺍﻟﻨﺎﻓﻠﺔ ،ﻭﻫﺬﺍ ﻛﺎﻥ ﻋﻤ ﺮ ﻳﻔﻌﻠﻪ ،ﻭﻳﻌﻠﱢﻤﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻔﺮﺽ. ﻭﻣﻨﻬﺎ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺇﻧﺸﺎﺀ ﻟﻠﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺮﺏ 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 ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ( 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 ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﻋﻠﻰ ﺟﻤﻬﻮﺭ ﺃﺻﺤﺎﺑﻪ ،ﻭﺃﻫﻞ ﺑﻠﺪﻩ ﰲ ﺍﻷﻋﺼﺎﺭ ﺍﻟﻔﺎﺿﻠﺔ ،ﻫﺬﺍ ﻣِﻦ ﺃﳏﻞ ﺍﶈﺎﻝ ﺣﱴ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺸﺒﺚ ﻓﻴﻪ ﺑﺄﻟﻔﺎﻅ ﳎﻤﻠﺔ، ﻭﺃﺣﺎﺩﻳﺚ ﻭﺍﻫﻴﺔ ،ﻓﺼﺤﻴﺢ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻏ ﲑ ﺻﺮﻳﺢ ،ﻭﺻﺮﳛﻬﺎ 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 ﺃﺎ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ .ﻭﻗﻴﻞ :ﺇﺎ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻗﺒﻞ ﺍﻟﺮﻛﻮﻉ .ﻭﻗﻴﻞ :ﻫﻲ ﺳﻜﺘﺘﺎﻥ ﻏﲑ ﺍﻷﻭﱃ ،ﻓﺘﻜﻮﻥ ﺛﻼﺛﺎﹰ ،ﻭﺍﻟﻈﺎﻫﺮ ﺇﳕﺎ ﻫﻲ ﺍﺛﻨﺘﺎﻥ ﻓﻘﻂ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻠﻄﻴﻔﺔ ﺟﺪﹰﺍ ﻷﺟﻞ ﺗﺮﺍ ﺩ ﺍﻟﻨﻔﹶﺲ ،ﻭﱂ ﻳﻜﻦ ﻳﺼِﻞ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺮﻛﻮﻉ ،ﲞﻼﻑ ﺍﻟﺴﻜﺘﺔ ﺍﻷﻭﱃ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﳚﻌﻠﻬﺎ ﺑﻘﺪﺭ ﺍﻻﺳﺘﻔﺘﺎﺡ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻗﺪ ﻗﻴﻞ :ﺇﺎ ﻷﺟﻞ ﻗﺮﺍﺀﺓ ﺍﳌﺄﻣﻮﻡ ،ﻓﻌﻠﻰ ﻫﺬﺍ :ﻳﻨﺒﻐﻲ ﺗﻄﻮﻳﻠﻬﺎ ﺑﻘﺪﺭ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻠﻠﺮﺍﺣﺔ ﻭﺍﻟﻨﻔﺲ ﻓﻘﻂ ،ﻭﻫﻲ ﺳﻜﺘﺔ ﻟﻄﻴﻔﺔ ،ﻓﻤﻦ ﱂ ﻳﺬﻛﺮﻫﺎ ،ﻓﻠﻘﺼﺮﻫﺎ ،ﻭﻣﻦ ﺍﻋﺘﱪﻫﺎ ،ﺟﻌﻠﻬﺎ 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 ﻛﺎﻤﻞ ،ﻭﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻣﻔﺴﺮ ﻣﺒﲔ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ: 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 ﹶﻔﺴﻪ) (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 ﹸﻔﻬﺎ ﻟﻌﺎﺭﺽ ﻣِﻦ ﺳﻔﺮ ﺃﻭ ﻏﲑﻩ، ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻔﺎﲢﺔ ،ﺃﺧﺬ ﰲ ﺳﻮﺭﺓ ﻏﲑِﻫﺎ ،ﻭﻳ 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 ﻮﺭﺕ( ﻭﺻﻼﻫﺎ ﺑـ )ِﺇﺫﹶﺍ ﺯﹾﻟ ِﺰﹶﻟ ْ ﺑـ )ﺍﻟﺮﻭﻡ() (٢٦١ﻭﺻﻼﻫﺎ ﺑـ )ﺇﺫﹶﺍ ﺍﻟﺸﻤ ﺍﻟﺮﻛﻌﺘﲔ ﻛﻠﻴﻬﻤﺎ ،ﻭﺻﻼﻫﺎ ﺑـ )ﺍﳌﻌ ﻮ ﹶﺫﺗْﻴ ِ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 ﻳﺼﻠﻴﻬﺎ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﺑـ )ﺃﱂ ﺗﻨـﺰﻳﻼ ﺍﻟﺴﺠﺪﺓ( ﻭﺳﻮﺭﺓ )ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹِﻧﺴﺎﻥ( ﻛﺎﻣﻠﺘﲔ ،ﻭﱂ ﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﹸﻪ ﻛﺜ ﲑ ﻣ ِﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻣﻦ ﻗﺮﺍﺀﺓ ﺑﻌﺾ ﻫﺬﻩ ﻭﺑﻌﺾ ﻫﺬﻩ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ،ﻭﻗﺮﺍﺀﺓ ﺍﻟﺴﺠﺪﺓ ﻭﺣﺪﻫﺎ 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 ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﺫﻟﻚ ﳑﺎ 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 ﺍﺎﻣﻊ ﺍﻟﻌﻈﺎﻡ ﻛﺎﻷﻋﻴﺎﺩ ﻭﺍﳉﻤﻌﺔ ﺑﺴﻮﺭﺓ )ﻕ( ﻭ )ﻭﺍﻗﺘﺮﺑﺖ( ﻭ )ﺳﺒﺢ( ﻭ )ﺍﻟﻐﺎﺷﻴﺔ(. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﻟﻈﻬﺮ ،ﻓﻜﺎﻥ ﻳﻄﻴﻞ ﻗﺮﺍﺀﺗﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ ،ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ) :ﻛﺎﻧﺖ ﺻﻼ ﹸﺓ ﺍﻟﻈﻬﺮ ﺗﻘﺎﻡ ،ﻓﻴﺬﻫﺐ ﺍﻟﺬﺍﻫﺐ ﺇﱃ ﺍﻟﺒﻘﻴﻊ ،ﻓﻴﻘﻀﻲ ﺣﺎﺟﺘﻪ ،ﰒ ﻳﺄﰐ ﺃﻫﻠﻪ ،ﻓﻴﺘﻮﺿﺄ ،ﻭﻳﺪﺭﻙ ﺍﻟﻨﱯ ج ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﳑﺎ 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 ﻗﺼﺮﺕ. ) (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 ﻫﺪﻳﻪ ﻓﻴﻬﺎ ﺧﻼ ﺑـ)ﺍﻷﻋﺮﺍﻑ( ﻓﺮﻗﻬﺎ 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 )ﺍﳌﻌﻮﺫﺗﲔ( 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 ﺍﳌﻔﺼﻞ؟! ﻭﻗﺪ ﻭﳍﺬﺍ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﻗﺎﻝ :ﻣﺎﹶﻟ 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 ﺍﻟﻨﺴﺎﺋﻲ 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 ﹸﻔﺼﻞ ﺧﻼ ﻓﻌﻞ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ. ﻭﺃﻣﺎ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ،ﻓﻘﺮﺃ ﻓﻴﻬﺎ ج ﺑـ )ﺍﻟﺘﲔ ﻭﺍﻟﺰﻳﺘﻮﻥ( ﻭﻭﻗﱠﺖ ﳌﻌﺎﺫ ﻓﻴﻬﺎ ﺑـ )ﺍﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ( ﻭ)ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ( ﻭ)ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ( ﻭﳓﻮﻫﺎ ،ﻭﺃﻧﻜﺮ ﻋﻠﻴﻪ ﻗﺮﺍﺀﺗﻪ 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 ﺍﻟﻨﻘﱠﺎﺭﻭﻥ ﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﱂ ﻳﻠﺘﻔِﺘﻮﺍ ﺇﱃ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﻻ ﻣﺎ ﺑﻌﺪﻫﺎ. ﲔ ﻭ)ﺳﻮﺭﺓ ﻭﺃﻣﺎ ﺍﳉﻤﻌ ﹸﺔ ،ﻓﻜﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑﺴﻮﺭﰐ )ﺍﳉﻤﻌﺔ( ﻭ)ﺍﳌﻨﺎﻓﻘﲔ( ﻛﹶﺎ ِﻣﹶﻠﺘ ِ ﺳﺒﺢ( 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 ﻳﺤﺎﻓﻆ ﻋﻠﻴﻪ. ﻭﺃﻣﺎ ﻗﺮﺍﺀﺗﻪ ﰲ ﺍﻷﻋﻴﺎﺩ ،ﻓﺘﺎﺭﺓ ﻛﺎﻥ ﻳﻘﺮﺃ ﺳﻮﺭﰐ )ﻕ( ﻭ )ﺍﻗﺘﺮﺑﺖ( ﻛﺎﻣﻠﺘﲔ ،ﻭﺗﺎﺭﺓ ﺳﻮﺭﰐ )ﺳﺒﺢ( 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 ،ﻭﻳﻄﱠﻠ ْﻊ ﻋﻠﻴﻪ ﺍﻟﻨﻘﱠﺎﺭﻭﻥ. ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﴿ﻕ ﻭﺍﻟﻘﺮﺁ ِﻥ ﺍﻴﺪ﴾ ]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 ْﺮﺗﻨِﻲ ﺑﻘﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ،ﺇﺎ 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 ﺻﻼﺗﻪ 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 ْ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻪ ج) :ﹶﺃﻳﻜﹸﻢ ﹶﺃ ﻡ ﺍﻟﻨﺎﺱ ،ﹶﻓ ﹾﻠﻴ ) (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 ﺗﻤﺎ ٍﻡ) (٢٧١ﻓﺎﻟﺘﺨﻔﻴﻒ ﺃﻣﺮ ﻧﺴﱯ ﻳ ْﺮ ِﺟﺢ ﺇﱃ ﻣﺎ ﻓﻌﻠﻪ ﺻﹶ ﺱ ﻒ ﺍﻟﻨﺎ ِ 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 ﻳﺨﺎﻟﻔﻪ ،ﻭﻗﺪ ﻋﻠ ﻢ ﺃﻥ ﻣﻦ ﻭﺭﺍﺋﻪ ﺍﻟﻜﺒ ﲑ ﻭﺍﻟﻀﻌﻴ ﺍﻟﺬﻱ ﺃﻣ ﺮ ﺑﻪ ،ﻓﺈﹶﻧﻪ ﻛﺎﻥ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗﻪ ﺃﻃﻮ ﹶﻝ ﻣ ِﻦ ﺫﻟﻚ ﺑﺄﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ ،ﻓﻬﻲ ﺧﻔﻴﻔ ﹲﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻃﻮﻝ ﻣﻨﻬﺎ ،ﻭﻫﺪﻳﻪ 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 ﻭﻳﺆﻣﻨﺎ 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، ﻭﺃﻣﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ،ﻓﻘﺪ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﺆ ﻡ ﺼ ِﻞ ﺳﻮﺭ ﹲﺓ ﺻﻐﲑ ﹲﺓ ﻭﻻ ﻛﺒﲑ ﹲﺓ ﺇﻻ ﻭﻗﺪ ﲰِﻌ ﺟﺪﻩ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﻣ ﻦ ﺍﳌﻔ ﺱ ﺎ ﰲ ﺍﹶﻟﺼﻼ ِﺓ ﺍ ﹶﳌ ﹾﻜﺘﻮﺑ ِﺔ).(٢٧٣ ﺍﻟﻨﺎ ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﻗﺮﺍﺀ ﹶﺓ ﺍﻟﺴﻮﺭﺓ ﻛﺎﻣﻠﺔ ،ﻭﺭﲟﺎ ﻗﺮﺃﻫﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ،ﻭﺭﲟﺎ ﻗﺮﺃ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ .ﻭﺃﻣﺎ ﻗﺮﺍﺀﺓ ﺃﻭﺍﺧﺮ ﺍﻟﺴﻮﺭ ﻭﺃﻭﺳﺎﻃِﻬﺎ ،ﻓﻠﻢ ﻳﺤﻔﻆ ﻋﻨﻪ .ﻭﺃﻣﺎ ﻗﺮﺍﺀ ﹸﺓ ﺍﻟﺴﻮﺭﺗﲔ ﰲ ﺚ ﺍﺑﻦ ﺭﻛﻌﺔ ،ﻓﻜﺎﻥ ﻳﻔﻌﻠﻪ ﰲ ﺍﻟﻨﺎﻓﻠﺔ ،ﻭﺃﻣﺎ ﰲ ﺍﻟﻔﺮﺽ ،ﻓﻠﻢ ﻳﺤﻔﻆ ﻋﻨﻪ .ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ :ﺇﱐ ﻷﻋﺮﻑ ﺍﻟﻨﻈﺎِﺋ ﺮ ﺍﻟﱵ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﺮﻥ 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 ﻳﻌﲔ 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 ﺟﻬﻴﻨﺔ 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 ﻳﻄﻴ ﹸﻞ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﻣِﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﻣِﻦ ﻛﻞ ﺻﻼﺓ ،ﻭﺭﲟﺎ ﻛﺎﻥ ﻳﻄﻴﻠﻬﺎ ﺣﱴ ﻻ ﻳﺴ ﻤ ﻊ ﻭ ﹾﻗ ﻊ ﻗﺪﻡٍ ،ﻭﻛﺎﻥ ﻳﻄﻴﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺃﻛﺜ ﺮ ﻣِﻦ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ،ﻭﻫﺬﺍ ﻷﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﻣﺸﻬﻮﺩ ،ﻳﺸﻬﺪﻩ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻗﻴﻞ :ﻳﺸﻬﺪﻩ 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 ﻓﺈﺎ ﳌﺎ ﻧﻘﺺ ﻋﺪ ﺩ ﺭﻛﻌﺎﺎ ،ﺟِ ﻌ ﹶﻞ ﺗﻄﻮﻳﻠﹸﻬﺎ ﻋﻮﺿﹰﺎ ﻋﻤﺎ ﻧﻘﺼﺘﻪ ﻣﻦ ﺍﻟﻌﺪﺩ. ﺐ ﺍﻟﻨﻮﻡ ،ﻭﺍﻟﻨﺎﺱ ﻣﺴﺘﺮﳛﻮﻥ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﺎ ﺗﻜﻮﻥ ﻋﻘﻴ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻢ ﱂ ﻳﺄﺧﺬﻭﺍ ﺑ ْﻌﺪ ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﳌﻌﺎﺵ ،ﻭﺃﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﺎ. ﺐ ﻟﻔﺮﺍﻏﻪ ﻭﻋﺪ ِﻡ ﲤﻜﻦ ﻭﺃﻳﻀﹰﺎ ﻓﺈﺎ ﺗﻜﻮﻥ ﰲ ﻭﻗﺖ ﺗﻮﺍﻃﺄ ﻓﻴﻪ ﺍﻟﺴﻤ ﻊ ﻭﺍﻟﻠﱢﺴﺎﻥ ﻭﺍﻟﻘﻠ ﺍﻻﺷﺘﻐﺎﻝ ﻓﻴﻪ ،ﻓﹶﻴﻔﻬ ﻢ ﺍﻟﻘﹸﺮﺁ ﹶﻥ ﻭﻳﺘﺪﺑﺮﻩ. ﻼ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺎ ﻭﺗﻄﻮﻳﻠﻬﺎ ،ﻭﻫﺬﻩ ﻭﺃﻳﻀﹰﺎ ﻓﺈﺎ ﺃﺳﺎﺱ ﺍﻟﻌﻤﻞ ﻭﺃﻭﻟﹸﻪ ،ﻓﺄﹸﻋﻄﻴﺖ ﻓﻀ ﹰ ﺃﺳﺮﺍﺭ ﺇﳕﺎ ﻳﻌﺮﻓﻬﺎ ﻣﻦ ﻟﻪ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﺃﺳﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ ﻭ ِﺣ ﹶﻜ ِﻤﻬﺎ ،ﻭﺍﻟﻠﹼﻪ ﺍﳌﺴﺘﻌﺎﻥ. ﻓﺼﻞ
ﻭﻛﺎﻥ ج ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ،ﺳﻜﺖ ﺑﻘﺪﺭ ﻣﺎ ﻳﺘﺮﺍ ﺩ ﺇﻟﻴﻪ ﻧﻔﺴﻪ ،ﰒ ﺭﻓﻊ ﻳﺪﻳﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻛﺒﺮ ﺭﺍﻛﻌﺎﹰ ،ﻭﻭﺿﻊ ﻛﻔﱠﻴﻪ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻛﺎﻟﻘﺎﺑﺾ ﻋﻠﻴﻬﻤﺎ ،ﻭﻭﺗﺮ ﻳﺪﻳﻪ ،ﻓﻨﺤﺎﳘﺎ ﺐ ﺭﺃﺳﻪ ،ﻭﱂ ﻳﺨ ِﻔﻀْﻪ ،ﺑﻞ ﳚﻌﻠﹸﻪ ﺼ ْ ﻋﻦ ﺟﻨﺒﻴﻪ ،ﻭﺑﺴﻂ ﻇﻬﺮﻩ ﻭﻣﺪﻩ ،ﻭﺍﻋﺘﺪﻝ ،ﻭﱂ ﻳْﻨ ِ ﺣﻴﺎ ﹶﻝ ﻇﻬﺮﻩ ﻣﻌﺎ ِﺩ ﹰﻻ ﻟﻪ. )(٢٧٦ ﻭﺗﺎﺭﺓ ﻳﻘﻮﻝ ﻣﻊ ﺫﻟﻚ ،ﺃﻭ ﻣﻘﺘﺼِﺮﹰﺍ ﻋﻠﻴﻪ: ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) :ﺳْﺒﺤﺎ ﹶﻥ ﺭﺑ 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 ﺭﻛﻮﻋﻪ ﺍﳌﻌﺘﺎ ﺩ ﻣﻘﺪﺍ ﺭ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﻭِﺑ ) ﺳْﺒﺤﺎﻧ ﻋﺸ ِﺮ ﺗﺴﺒﻴﺤﺎﺕ ،ﻭﺳﺠﻮﺩﻩ ﻛﺬﻟﻚ .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ: ﻒ ﺍﻟﻨﱯ ج ،ﻓﻜﺎﻥ ﻗﻴﺎﻣﻪ ﻓﺮﻛﻮﻋﻪ ﻓﺎﻋﺘﺪﺍﻟﹸﻪ ﻓﺴﺠﺪﺗﻪ ،ﻓﺠﻠﺴﺘﻪ ﻣﺎ ﺑﲔ ﺭ ﻣ ﹾﻘﺖ ﺍﻟﺼﻼ ﹶﺓ ﺧ ﹾﻠ )(٢٧٨ ﺍﻟﺴﺠﺪﺗﲔ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ .ﻓﻬﺬﺍ ﻗﺪ ﹶﻓ ِﻬ ﻢ ﻣﻨﻪ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻛﻊ ﺑﻘﺪﺭ ﻗﻴﺎﻣﻪ، ﻭﻳﺴﺠﺪ 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 ْﺭﻧﺎ 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 ﻭﺍﻟﺮﻭﺡ( .ﻭﺗﺎﺭﺓ ﺏ ﺍ ﹶﳌ ﹶ ﺱ ﺭ ﺡ ﹸﻗﺪﻭ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﰲ ﺭﻛﻮﻋﻪ ) ﺳﺒﻮ ﺼﺮِﻯ ﻚ ﺳ ْﻤﻌِﻲ ﻭﺑ ﺸ ﻊ ﹶﻟ ﻚ ﹶﺃ ْﺳﹶﻠ ْﻤﺖ ،ﺧ ﻚ ﺭ ﹶﻛ ْﻌﺖ ،ﻭﺑِﻚ ﺁ ﻣْﻨﺖ ،ﻭﹶﻟ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﺼﺒِﻲ() .(٢٨١ﻭﻫﺬﺍ ﺇﳕﺎ ﺣﻔﻆ ﻋﻨﻪ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ. ﻭ ﻣﺨﻲ ﻭ ﻋ ﹾﻈﻤِﻲ ﻭ ﻋ ﻼ) :ﺳﻤ ﻊ ﺍﻟﱠﻠ ﻪ ﻟِﻤ ْﻦ ﺣ ِﻤﺪﻩ() (٢٨٢ﻭﻳ ْ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 ﻫﺪﻳﻪ 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 ﳑﺎ ﻳﻘﺪﻡ ﻋﻠﻰ ﻫﺪﻳﻪ ﺍﳌﻌﻠﻮﻡ ،ﻓﻘﺪ ﺗﺮ ﻙ ﻣﻦ ﻓﻌﻞ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﺍﻟﺼﻼﺓ ﺃﺷﻴﺎﺀ ﻟﻴﺲ ﻣﻌﺎ ِﺭﺿﻬﺎ ﻣﻘﺎﺭﺑﹰﺎ ﻭﻻ ﻣﺪﺍﻧﻴﹰﺎ ﻟﻠﺮﻓﻊ ،ﻓﻘﺪ ﺗﺮﻙ ِﻣ ْﻦ ﻓﻌﻠﻪ ﺍﻟﺘﻄﺒﻴﻖ ﻭﺍﻻﻓﺘﺮﺍﺵ ﰲ ﺍﻟﺴﺠﻮﺩ ،ﻭﻭﻗﻮﻓﻪ ﺇﻣﺎﻣﹰﺎ ﺑﲔ ﺍﻻﺛﻨﲔ ﰲ ﻭﺳﻄﻬﻤﺎ ﺩﻭﻥ ﺍﻟﺘﻘﺪﻡ 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 ﻳﻘﻴﻢ ﺻﻠﺒﻪ ﺇﺫﺍ ﺭﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ،ﻭﺑ ﺴﺠﻮ ِﺩ( ﺫﻛﺮﻩ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﻉ ﻭﺍﻟ ﺠﺰِﻯﺀ ﺻﻼ ﹲﺓ ﹶﻻ ﻳﻘِﻴ ﻢ ﻓِﻴﻬﺎ ﺍﻟﺮ ﺟ ﹸﻞ ﺻ ﹾﻠﺒﻪ ﰲ ﺍﻟ ﺮﻛﹸﻮ ِ ﺗ ْ )(٢٨٤ )ﺻﺤﻴﺤﻪ( . ﺤ ْﻤ ﺪ( ﻚ ﺍﹾﻟ ﺤ ْﻤ ﺪ( ﻭﺭﲟﺎ ﻗﺎﻝ ) :ﺭﺑﻨﺎ ﹶﻟ ﻚ ﺍﹾﻟ ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻗﺎﺋﻤﺎﹰ ،ﻗﺎﻝ ) :ﺭﺑﻨﺎ ﻭﹶﻟ ﺤﻤْﺪ( ﺻﺢ ﺫﻟﻚ ﻋﻨﻪ .ﻭﺃﻣﺎ ﺍﳉﻤﻊ ﺑﲔ )ﺍﻟﱠﻠ ﻬﻢ( ﻭﺭﲟﺎ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﻟﻚ ﺍﹾﻟ ﻭ)ﺍﻟﻮﺍﻭ( ﻓﻠﻢ ﻳﺼﺢ. ﻉ ﻭﺍﻟﺴﺠﻮﺩ ،ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﺇﻃﺎﻟ ﹸﺔ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺑﻘﺪﺭ ﺍﻟﺮﻛﻮ ِ ﺴﻤﺎﻭﺍﺕِ ،ﻭ ِﻣ ﹾﻞ َﺀ ﺍ َﻷﺭْﺽ، ﺤ ْﻤﺪِ ،ﻣ ﹾﻞ َﺀ ﺍﻟ ﻚ ﺍﹾﻟ ﻳﻘﻮﻝ) :ﺳﻤ ﻊ ﺍﻟﱠﻠ ﻪ ﻟِﻤﻦ ﺣ ِﻤ ﺪﻩ ،ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﹶﻟ ﻚ ﻋْﺒ ﺪ ﹶﻻ ﺠﺪِ ،ﹶﺃ ﺣ ﻖ ﻣﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻌْﺒ ﺪ ﻭ ﹸﻛﹸﻠﻨﺎ ﹶﻟ ﺖ ِﻣ ْﻦ ﺷ ْﻲ ٍﺀ ﺑ ْﻌﺪ ،ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﱠﺜﻨﺎ ِﺀ ﻭﺍ ﹶﳌ ْ ﻭ ِﻣ ﹾﻞ َﺀ ﻣﺎ ِﺷﹾﺌ ﳉ ﺪ().(٢٨٥ ﻚﺍ ﹶ ﳉ ﺪ ِﻣْﻨ ﻣﺎﻧ ﻊ ِﻟﻤﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ ،ﻭ ﹶﻻ ﻣْ ﻌ ِﻄ ﻲ ِﻟﻤﺎ ﻣﻨ ْﻌﺖ ،ﻭ ﹶﻻ ﻳْﻨ ﹶﻔﻊ ﺫﹶﺍ ﺍ ﹶ ﻱ ﺑِﺎﳌﹶﺎ ِﺀ ﻭﺍﻟﺜﱠ ﹾﻠ ِﺞ ﻭﺍﻟﺒ ﺮﺩِ، ﺴ ﹾﻠﻨِﻲ ِﻣ ْﻦ ﺧﻄﹶﺎﻳﺎ ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻓﻴﻪ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِ ﺏ ﺍ َﻷْﺑﻴﺾِ ﻣ ﻦ ﺍﻟ ﺪﻧﺲِ ،ﻭﺑﺎﻋِﺪ ﺑْﻴﻨِﻲ ﻭﺑْﻴ ﻦ ﺨﻄﹶﺎﻳﺎ ﹶﻛﻤﺎ ﻳﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ﺏ ﻭﺍﹾﻟ ﻭﻧ ﱢﻘﻨِﻲ ِﻣ ﻦ ﺍﻟﺬﱡﻧﻮ ِ ) (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 ﻭﺍﹾﻟ ﻤ ْﻐ ِﺮ ِ ﺸ ِﺮ ِ ﺕ ﺑْﻴ ﻦ ﺍ ﹶﳌ ْ ﻱ ﹶﻛﻤﺎ ﺑﺎ ﻋ ْﺪ ﺧﻄﹶﺎﻳﺎ ﺤ ْﻤ ﺪ() (٢٨٧ﺣﱴ ﻛﺎﻥ ﺑﻘﺪﺭ ﺤ ْﻤﺪِ ،ﻟ ﺮﺑ ﻲ ﺍﹾﻟ ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺮﺭ ﻓﻴﻪ ﻗﻮﻟﻪِ) :ﻟ ﺮﺑ ﻲ ﺍﹾﻟ ﺍﻟﺮﻛﻮﻉ. ﺴ ﻲ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﳝﻜﹸﺚ ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﻗﺪ ﻧ ِ ﻣﻦ ﺇﻃﹶﺎﹶﻟﺘِﻪ ﳍﺬﺍ ﺍﻟﺮﻛﻦ .ﻭﺫﻛﺮ ﻣﺴﻠﻢ ﻋﻦ ﺃﻧﺲ ﺭﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﺇﺫﺍ ﺠﺪ ،ﰒ ﻳ ﹾﻘﻌﺪ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﻗﺎﻝ ﺳﻤ ﻊ ﺍﻟﱠﻠ ﻪ ﻟِﻤ ْﻦ ﺣ ِﻤﺪﻩ ،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 ﺭﻛﻮﻋﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻗﻴﺎﻣﻪ. ﻓﻬﺪﺍ ﻫﺪﻳﻪ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺬﻱ ﻻ ﻣﻌﺎﺭِﺽ ﻟﻪ ﺑﻮﺟﻪ. ﲔ ﻉ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺳﺠﻮﺩﻩ ﻭﺑ ﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ :ﻛﺎﻥ ﺭﻛﻮ ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺍﻟﺴﺠﺪﺗﲔ ،ﻭﺇﺫﺍ ﺭﹶﻓ ﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ -ﻣﺎ ﺧﻼ ﺍﻟﻘﻴﺎ ﻡ ﻭﺍﻟﻘﻌﻮ ﺩ -ﻗﺮﻳﺒﹰﺎ ِﻣ ﻦ ﺍﻟﺴﻮﺍﺀ. ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ) (٢٨٩ﻓﻘﺪ ﺗﺸﺒﺚ ﺑﻪ ﻣﻦ ﻇﻦ ﺗﻘﺼ ﲑ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ،ﻭﻻ ﻣﺘﻌﻠﻖ ﻟﻪ ،ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻣﺼﺮﺡ ﻓﻴﻪ ﺑﺎﻟﺘﺴﻮﻳﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﻭﺑﲔ ﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻘﻴﺎ ﻡ ﺚ ﻭﺍﻟﻘﻌﻮﺩ ﺍﳌﺴﺘﹾﺜﻨﻴْﻴ ِﻦ ﻫﻮ ﺍﻟﻘﻴﺎ ﻡ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﻘﻌﻮ ﺩ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ،ﻟﻨﺎﻗﺾ ﺍﳊﺪﻳ ﹸ ﺍﻟﻮﺍﺣﺪ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ،ﻓﺘﻌﻴﻦ ﻗﻄﻌﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍ ﺩ ﺑﺎﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ﻗﻴﺎ ﻡ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﻗﻌﻮﺩ ﺍﻟﺘﺸﻬﺪ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻫﺪﻳﻪ ج ،ﻓﻴﻬﻤﺎ ﺇﻃﺎﻟﹶﺘﻬﻤﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ ،ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﻟﻠﹼﻪ ﻭﺍﺿﺢ ،ﻭﻫﻮ ﳑﺎ ﺧﻔﻲ ﻣﻦ ﻫﺪﻱ ﺭﺳﻮ ِﻝ ﺍﷲ ج ﺻﻼﺗﻪ ﻋﻠﻰ ﻣﻦ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺃﻥ ﳜﻔﻰ ﻋﻠﻴﻪ. ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﺗﻘﺼ ﲑ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﳑﺎ ﺗﺼﺮﻑ 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 ﻳﺨﺎﻟﻒ ﻫﺪﻳﻪ ج ﻭﺭﺑ ﻲ ﰲ ﺫﻟﻚ ﻣ ْﻦ ﺭﺑﻲ 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 ﻳﻜﺒﺮ 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 ﻳﻜﱪ ﰲ ﻛﻞ ﺧﻔﺾ ﻭﺭﻓﻊ ﺫﻟﻚ ﻋﻨﻪ ﺍﻟﺒﺘﺔ ،ﻭﺍﻟﺬﻱ ﻏﺮﻩ ﺃﻥ ﺍﻟﺮﺍﻭ ﺇﱃ ﻗﻮﻟﻪ :ﻛﺎﻥ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﻋﻨﺪ ﻛﻞ ﺧﻔﺾ ﻭﺭﻓﻊ ،ﻭﻫﻮ ﺛﻘﺔ ﻭﱂ ﻳﻔﻄﻦ ﻟﺴﺒﺐ ﻏﻠﻂ ﺍﻟﺮﺍﻭﻱ ﻭﻭﳘﻪ ،ﻓﺼﺤﺤﻪ .ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻀﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ ،ﱠﰒ ﻳﺪﻳﻪ ﺑﻌﺪﳘﺎ ،ﰒ ﺟﺒﻬﺘﻪ ﻭﺃﻧﻔﹶﻪ ،ﻫﺬﺍ ﻫﻮ ﻭﻛﺎﻥ ج ﻳ ﺖ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺷﺮﻳﻚ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻛﻠﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ :ﺭﺃﻳ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺳﺠﺪ ،ﻭﺿﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ ،ﻭﺇﺫﺍ ﺾ ،ﺭﻓﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ) ،(٢٩٢ﻭﱂ ﻳﺮﻭ ﰲ ﻓﻌﻠﻪ ﻣﺎ ﻳﺨﺎِﻟﻒ ﺫﻟﻚ. ﻼ ﻳْﺒﺮﻙ ﹶﻛﻤﺎ ﻳْﺒﺮﻙ ﺍﻟﺒ ِ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 ﹾﻛﺒﺘْﻴ ِﻪ() (٢٩٣ﻓﺎﳊﺪﻳﺚ -ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ -ﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﻭﻫﻢ ﻣﻦ ﺑﻌﺾ ﻭﹾﻟﻴ ﺍﻟﺮﻭﺍﺓ ،ﻓﺈﻥ ﺃﻭﻟﻪ ﻳﺨﺎﻟﻒ ﺁﺧﺮﻩ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻭﺿﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ ،ﻓﻘﺪ ﺑ ﺮ ﻙ ﻛﻤﺎ ﻳﱪﻙ 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 ﺟﺒﻬﺘﻪ .ﻭﺇﺫﺍ ﺭﻓﻊ ،ﺭﻓﻊ ﺭﺃﺳﻪ ﺃﻭﻻﹰ ،ﰒ ﻳﺪﻳﻪ، ﺲ ﻓﻌﻞ ﺍﻟﺒﻌﲑ ،ﻭﻫﻮ ج ﻰ ﰲ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﳊﻴﻮﺍﻧﺎﺕ، ﰒ ﺭﻛﺒﺘﻴﻪ ،ﻭﻫﺬﺍ ﻋﻜ ﺴﺒﻊ، ﻓﻨﻬﻰ ﻋﻦ ﺑﺮﻭﻙ ﻛﺒﺮﻭ ِ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 :ﺭﻛﺒﺘﺎ ﺍﻟﺒﻌﲑ ﰲ ﻳﺪﻳﻪ ﻛﻼﻡ ﻻ ﻳﻌﻘﻞ ،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 :ﻓﻠﻴﱪﻙ ﻛﻤﺎ ﻳﱪﻙ ﺍﻟﺒﻌﲑ ،ﻭﺇﻥ ﺃﻭﻝ ﻣﺎ ﳝ ﺽ ﻣﻦ ﺍﻟﺒﻌﲑ ﻳﺪﺍﻩ .ﻭ ِﺳﺮ ﺍﳌﺴﺄﻟﺔ ﺃ ﱠﻥ ﻣﻦ ﺗﺄﻣﻞ ﺑﺮﻭﻙ ﺍﻟﺒﻌﲑ ،ﻭﻋﻠﻢ ﺃﻥ ﺍﻟﻨﱯ ج ﻰ ﺍﻷﺭ ﻋﻦ ﺑﺮﻭﻙ ﻛﱪﻭﻙ ﺍﻟﺒﻌﲑ ،ﻋﻠﻢ ﺃﻥ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻭﻛﺎﻥ ﻳﻘﻊ ﱄ ﺃﻥ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﳑﺎ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻣﺘﻨﻪ 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 ﺮﺑﻮﺍ ﺣﺘﻰ ﻳ ﺆ ﱢﺫ ﹶﻥ ﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ( .ﻓﻘﺎﻝ) :ﺍﺑ ﻦ ﹸﺃﻡ )ِﺇ ﹶﻥ ِﺑ ﹶ ﻣﻜﺘﻮﻡ ﻳﺆﺫﻥ ﺑﻠﻴﻞ ،ﻓﻜﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﺣﱴ ﻳﺆﺫﱢﻥ ﺑِﻼﻝ( .ﻭﻛﻤﺎ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﳉﻨﺔﹸ ﺚ ) ﹶﻻ ﻳﺰﺍ ﹸﻝ ﻳﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭِ ،ﹶﻓﺘﻘﹸﻮ ﹸﻝ :ﻫ ﹾﻞ ِﻣ ْﻦ ﻣﺰِﻳ ٍﺪ ...ﺇﱃ ﺃﻥ ﻗﺎﻝ :ﻭﹶﺃﻣﺎ ﺍ ﹶ ﺣﺪﻳ ﹸ )(٢٩٦ ﻓﻘﺎﻝ ) :ﻭﹶﺃﻣﺎ ﺍﻟﻨﺎﺭ ﻓﻴﻨﺸﻰ ُﺀ ﺍﻟﻠﹼﻪ ﳍﺎ ﺧﻠﻘﹰﺎ ﺴ ِﻜﻨﻬﻢ ﺇﻳﺎﻫﺎ( ﹶﻓﻴْﻨﺸِﻰ ُﺀ ﺍﻟﱠﻠ ﻪ ﳍﹶﺎ ﺧﻠﹾﻘﹰﺎ ﻳ ْ ﺖ ﺃﺑﺎ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻗﺪ ﺭﻭﺍﻩ ﻛﺬﻟﻚ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ: ﻳﺴﻜﻨﻬﻢ ِﺇﻳﺎﻫﺎ( ﺣﱴ ﺭﺃﻳ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺟﺪﻩ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱯ ج ﺤ ِﻞ( ﻭﺭﻭﺍﻩ ﻗﺎﻝ) :ﺇﺫﹶﺍ ﺳ ﺠ ﺪ ﹶﺃ ﺣ ﺪ ﹸﻛﻢْ ،ﹶﻓ ﹾﻠﻴْﺒ ﺪﹾﺃ ِﺑﺮ ﹾﻛﺒﺘْﻴ ِﻪ ﹶﻗْﺒ ﹶﻞ ﻳﺪﻳﻪِ ،ﻭ ﹶﻻ ﻳْﺒ ﺮ ْﻙ ﹶﻛﺒﺮﻭ ِﻙ ﺍﻟ ﹶﻔ ْ ﺍﻷﺛﺮﻡ ﰲ )ﺳﻨﻨﻪ( ﺃﻳﻀﹰﺎ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻛﺬﻟﻚ .ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱮ ج ﻣﺎ ﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ .ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﻳﻮﺳﻒ ﺑﻦ ﻳﺼﺪﻕ ﺫﻟﻚ ،ﻭﻳﻮﺍﻓﻖ ﺣﺪﻳ ﹶ ﻋﺪﻱ ،ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻓﻀﻴﻞ ﻫﻮ ﳏﻤﺪ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺟﺪﻩ ،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 ﻣﺼﻌﺐ ﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ: ﻛﻨﺎ ﻧﻀ ﻊ ﺍﻟﻴﺪﻳﻦ ﻗﺒﻞ ﺍﻟﺮﻛﺒﺘﲔ ،ﹶﻓﺄﹸﻣﺮﻧﺎ ﺑﺎﻟﺮﻛﺒﺘﲔ 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 ﻳﺤﺘﺞ ﺑﻪ ،ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ :ﻣﺘﺮﻭﻙ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ :ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﺟﺪﹰﺍ ﻻ ﻳﺤﺘﺞ 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 ْﺮﻧﺎ 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 ﻳﺘﺎﺑﻊ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ :ﻻ ﺃﺩﺭﻱ ﹶﺃﺳﻤ 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 ،ﹶﻓﻴْﺒﺮﻙ ﻛﻤﺎ ﻳْﺒﺮﻙ 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 ﻳﻀﻊ ﻳﺪﻳ ِﻪ ﹶﻗْﺒ ﹶﻞ ﺭﻛﺒﺘﻴﻪ ،ﻭﻳﻘﻮﻝ:ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﻔﻌﻞ ﺫﻟﻚ .ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﻣﻦ ﻃﺮﻳﻖ ﳏﺮﺯ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ﻭﻗﺎﻝ: ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ) (٢٩٩ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﳊﺎﻛ ﻢ ِﻣ ْﻦ ﺣﺪﻳﺚ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ،ﻋﻦ ﻋﺎﺻﻢ ﺖ ﺭﻛﺒﺘﺎﻩ ﻳ ﺪْﻳ ِﻪ ﻂ ﺑﺎﻟﺘﻜﺒﲑ ﺣﱴ ﺳﺒ 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 ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺃﻫ ﹸﻞ ﺍﻟﻜﻮﻓﺔ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻳﻀﻊ ﻳﺪﻳﻪ ﻗﺒﻞ ﺭﻛﺒﺘﻴﻪ ،ﺃﺩﺭﻛﻨﺎ ﺍﻟﻨﺎﺱ ﻳﻀﻌﻮﻥ ﺃﻳﺪﻳﻬﻢ ﻗﺒﻞ ﺭﻛﺒﻬﻢ: ) (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 ﻳﱪﻙ ﻛﻤﺎ ﻳﱪﻙ 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 ﺣﺠﺮ 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 ﻳﻮﺍﻓﻖ ﺣﺪﻳ ﹶ ﻋﻨﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻋﻨﻪ. ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﻟﻪ ﺷﻮﺍﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻟﻴﺲ ﳊﺪﻳﺚ ﺃﰊ ﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ﻣﻦ ﺃﺟﻞ ﺷﻮﺍﻫﺪﻩ ،ﻓﻜﻴﻒ ﻫﺮﻳﺮﺓ ﺷﺎﻫﺪ ،ﻓﻠﻮ ﺗﻘﺎﻭﻣﺎ ،ﹶﻟ ﹸﻘﺪﻡ ﺣﺪﻳ ﹸ ﺚ ﻭﺍﺋﻞ ﺃﻗﻮﻯ ﻛﻤﺎ ﺗﻘﺪﻡ. ﻭﺣﺪﻳ ﹸ ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ،ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﺇﳕﺎ ﻳﺤﻔﻆ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﻭﻣﺎﻟﻚ ،ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ :ﺇﻧﻪ ﻗﻮﻝ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ،ﻓﺈﳕﺎ ﺃﺭﺍﺩ ﺑﻪ ﺑﻌﻀﻬﻢ ،ﻭﺇﻻ ﻓﺄﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﻋﻠﻰ ﺧﻼﻓﻪ. ﺍﻟﺘﺎﺳﻊ :ﺃﻧﻪ ﺣﺪﻳﺚ ﻓﻴﻪ ﻗﺼﺔ ﻣﺤﻜﻴﺔ 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 ،ﻭﻣﻌﺎﺭﺿﻪ ﻟﻴﺲ ﻣﻘﺎﻭﻣﹰﺎ ﻟﻪ ،ﻓﻴﺘﻌﲔ ﺗﺮﺟﻴﺤﻪ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻭﻛﺎﻥ ﺍﻟﻨﱯ ج ﻳﺴﺠﺪ ﻋﻠﻰ ﺟﺒﻬﺘﻪ ﻭﺃﻧﻔﻪ ﺩﻭﻥ ﻛﹸﻮﺭ ﺍﻟﻌِﻤﺎﻣﺔ ،ﻭﱂ ﻳﺜﹸﺒﺖ ﻋﻨﻪ ﺍﻟﺴﺠﻮ ﺩ ﻋﻠﻰ ﻛﹸﻮﺭ ﺍﻟ ِﻌﻤﺎ ﻣ ِﺔ ﻣﻦ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻭﻻ ﺣﺴﻦ ،ﻭﻟﻜﻦ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ )ﺍﳌﺼﻨﻒ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﺴﺠﺪ 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 ﺷﻤﺮ ﻋﻦ ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ ،ﻣﺘﺮﻭﻙ ﻋﻦ ﻣﺘﺮﻭﻙ، ﻼ ﻳﺼﻠﻲ 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 ﺍﳌﺘﺨﺬﺓ ﻣﻦ ﺧﻮﺹ ﺍﻟﻨﺨﻞ ،ﻭﻋﻠﻰ ﺍﳊﺼﲑ ﺍﳌﺘﺨﺬ ﻣﻨﻪ ،ﻭ ﺍﻟﻔﺮﻭﺓ ﺍﳌﺪﺑﻮﻏﺔ. ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺠﺪ ،ﻣﻜﱠﻦ ﺟﺒﻬﺘﻪ ﻭﺃﻧﻔﻪ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﳓﱠﻰ ﻳﺪﻳﻪ ﻋﻦ ﺟﻨﺒﻴﻪ ،ﻭﺟﺎﰱ ﺽ ﺇﺑﻄﻴﻪ ،ﻭﻟﻮ ﺷﺎﺀﺕ ﺑ ْﻬﻤﺔ -ﻭﻫﻲ ﺍﻟﺸﺎﺓ ﺍﻟﺼﻐﲑﺓ -ﺃﻥ ﹸﲤﺮ ﲢﺘﻬﻤﺎ ﻤﺎ ﺣﱴ ﻳﺮﻯ ﺑﻴﺎ ﳌﺮﺕ. ﻭﻛﺎﻥ ﻳﻀﻊ ﻳﺪﻳﻪ ﺣﺬﻭ ﻣﻨﻜﺒﻴﻪ ﻭﺃﹸﺫﻧﻴﻪ ،ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺍﻟﱪﺍﺀ ﺃﻧﻪ ج ﻚ().(٣٠٤ ﻚ ﻭﺍ ْﺭﹶﻓ ْﻊ ِﻣ ْﺮﹶﻓ ﹶﻘْﻴ ﻀ ْﻊ ﹶﻛﻔﱠْﻴ ﺠ ْﺪﺕ ،ﹶﻓ ﻗﺎﻝِ) :ﺇﺫﹶﺍ ﺳ ﻭﻛﺎﻥ ﻳﻌﺘﺪِﻝ ﰲ ﺳﺠﻮﺩﻩ ،ﻭﻳﺴﺘﻘﺒﻞ ﺑﺄﻃﺮﺍﻑ ﺃﺻﺎﺑﻊ ﺭﺟﻠﻴﻪ ﺍﻟﻘﺒﻠﺔ. ﻭﻛﺎﻥ ﻳﺒﺴﻂ ﻛﻔﻴﻪ ﻭﺃﺻﺎﺑﻌﻪ ،ﻭﻻ ﻳﻔﺮﺝ ﺑﻴﻨﻬﺎ ﻭﻻ ﻳﻘﺒﻀﻬﺎ ،ﻭﰲ )ﺻﺤﻴﺢ ﺍﺑﻦ ﺠﺪ ،ﺿ ﻢ ﺃﺻﺎﺑﻌﻪ().(٣٠٥ ﺣﺒﺎﻥ() :ﻛﺎﻥ ﺇﺫﺍ ﺭﻛﻊ ،ﻓﺮﺝ ﺃﺻﺎﺑﻌﻪ ،ﻓﺈﺫﺍ ﺳ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) :ﺳْﺒﺤﺎ ﹶﻥ ﺭﺑ 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 ﺭﺑﻨﺎ ﻭِﺑ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) :ﺳْﺒﺤﺎﻧ ﺡ().(٣٠٨ ﻼﺋِﻜ ﹶﺔ ﻭﺍﻟﺮﻭ ِ ﺏ ﺍ ﹶﳌ ﹶ ﺱ ﺭ ﺡ ﹸﻗﺪﻭ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) :ﺳﺒﻮ ﺖ().(٣٠٩ ﺤ ْﻤ ِﺪﻙ ،ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻻﱠ ﹶﺃْﻧ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﻭِﺑ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) ﺳْﺒﺤﺎﻧ ﻚ ِﻣ ْﻦ ﻋﻘﹸﻮﺑِﺘﻚ، ﺨ ِﻄﻚ ،ﻭِﺑﻤﻌﺎﻓﹶﺎِﺗ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ِﺮﺿﺎ ﻙ ِﻣ ْﻦ ﺳ )(٣١٠ ﻚ( . ﺴ ﺖ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﺖ ﹶﻛﻤﺎ ﹶﺃﹾﺛﻨْﻴ ﻚ ِﻣْﻨﻚ ،ﹶﻻ ﹸﺃﺣْﺼﻲ ﹶﺛﻨﺎ ًﺀ ﻋﻠﹶﻴﻚ ،ﹶﺃْﻧ ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻚ ﹶﺃ ْﺳﹶﻠ ْﻤﺖ ،ﺳﺠﺪ ﻭ ْﺟﻬِﻲ ﻚ ﺁ ﻣْﻨﺖ ،ﻭﹶﻟ ﻚ ﺳﺠﺪﺕ ،ﻭِﺑ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﲔ().(٣١١ ﺴﻦ ﺍﹾﻟﺨﺎﻟِﻘ ﺼ ﺮﻩ،ﺗﺒﺎ ﺭ ﻙ ﺍﻟﱠﻠ ﻪ ﹶﺃ ْﺣ ﺻ ﻮ ﺭﻩ ،ﻭ ﺷ ﻖ ﺳ ْﻤ ﻌﻪ ﻭﺑ ِﻟﱠﻠﺬِﻱ ﺧﹶﻠ ﹶﻘﻪ ﻭ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﹶﺫْﻧِﺒﻲ ﹸﻛﱠﻠﻪِ ،ﺩﻗﱠﻪ ﻭ ِﺟﻠﱠﻪ ،ﻭﹶﺃ ﻭﻟﹶﻪ ﻭﺁ ِﺧ ﺮﻩ ،ﻭﻋﻼِﻧﻴﺘﻪ ﻭ ِﺳ ﺮﻩ.(٣١٢)( ﺖ ﹶﺃ ْﻋﹶﻠﻢ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏﻔِﺮ ﻟِﻲ ﺧﻄِﻴﺌﹶﱵ ﻭ ﺟ ْﻬﻠِﻲ ﻭِﺇ ْﺳﺮﺍﻓِﻲ ﰲ ﹶﺃ ْﻣﺮِﻱ ،ﻭﻣﺎ ﹶﺃْﻧ ﻚ ﻋْﻨﺪِﻱ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏﻔِﺮ ِﺑ ِﻪ ِﻣﻨﻲ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ِﺟﺪﻱ ﻭ ﻫﺰْﱄ ،ﻭ ﺧ ﹶﻄﺌِﻲ ﻭﻋﻤﺪِﻱ ،ﻭﻛﻞﱡ ﺫِﻟ )(٣١٣ ﺖ( . ﺖ ٍﺇﳍِﻲ ،ﹶﻻ ﺇِﻟ ﻪ ِﺇﻻﱠ ﹶﺃْﻧ ﺖ ﻭﻣﺎ ﹶﺃ ﺧ ْﺮﺕ ،ﻭﻣﺎ ﹶﺃ ْﺳ ﺮ ْﺭﺕ ،ﻭﻣﺎ ﹶﺃ ْﻋﹶﻠْﻨﺖ ،ﹶﺃْﻧ ﻟِﻲ ﻣﺎ ﹶﻗﺪْ ﻣ ﺼﺮِﻱ ﻧﻮﺭﺍﹰ، ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ْﺟ ﻌ ﹾﻞ ﰲ ﹶﻗ ﹾﻠﺒِﻲ ﻧﻮﺭﺍﹰ ،ﻭﻓِﻲ ﺳ ْﻤﻌِﻲ ﻧﻮﺭﺍﹰ ،ﻭﻓِﻲ ﺑ ﺤﺘِﻲ ﻭ ﻋ ْﻦ ﻳ ِﻤﻴﻨِﻲ ﻧﻮﺭﺍﹰ ،ﻭ ﻋ ْﻦ ِﺷﻤﺎﻟِﻲ ﻧﻮﺭﺍﹰ ،ﻭﹶﺃﻣﺎﻣِﻲ ﻧﻮﺭﺍﹰ ،ﻭ ﺧ ﹾﻠﻔِﻲ ﻧﻮﺭﺍﹰ ،ﻭﹶﻓ ْﻮﻗِﻲ ﻧﻮﺭﺍﹰ ،ﻭﺗ ْ ﻧﻮﺭﺍﹰ ،ﻭﺍ ْﺟ ﻌ ﹾﻞ ﻟِﻲ ﻧﻮﺭﹰﺍ().(٣١٤ ﺏ ﹶﻟ ﹸﻜ ْﻢ().(٣١٥ ﺴﺘﺠﺎ 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 ﻳﻜﺜﺮ 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 ﻳﻜﺜﺮ 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 ﺍﻟﺪﺍ ِ ﺴ ﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﺟِﻴ ﺍﳌﹸﺜﲏ ﺑﺎﻟﺜﻮﺍﺏ ،ﻭﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻮﻋﲔ ﻓﹸ ﺩﻋﺎ ِﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٨٧ :ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﻌﻢ ﺍﻟﻨﻮﻋﲔ. ﻓﺼﻞ
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺴﺠﻮﺩ ﺃﻳ ﻬﻤﺎ ﺃﻓﻀﻞﹸ؟ ﻓﺮﺟﺤﺖ ﻃﺎﺋﻔﺔ ﺍﻟﻘﻴﺎﻡ ﻟﻮﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺃﻥ ِﺫﻛﹾﺮﻩ ﺃﻓﻀ ﹸﻞ ﺍﻷﺫﻛﺎﺭ ،ﻓﻜﺎﻥ ﺭﻛﻨﻪ ﺃﻓﻀ ﹶﻞ ﺍﻷﺭﻛﺎﻥ. ﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ .[٢٣٨ :ﺍﻟﺜﺎﻟﺚ :ﻗﻮﻟﻪ ج: ﷲ ﻗﹶﺎِﻧِﺘ ﻭﺍﻟﺜﺎﱐ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻮﻣﻮﺍ ِ ﺕ().(٣١٦ ﻼ ِﺓ ﻃﹸﻮ ﹸﻝ ﺍﻟ ﹸﻘﻨﻮ ِ 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 ﺭﺑ ِﻪ ﻭﻫ ﻮ ﺳﺎﺟ ﺪ() (٣١٧ﻭﲝﺪﻳﺚ ﻣﻌﺪﺍﻥ ﺑ ِﻦ ﺃﰊ ﻃﻠﺤﺔ ﻗﺎﻝ :ﻟﻘﻴ ﺴﺠﻮ ِﺩ( ﻓﺈﱐ ﻚ ﺑِﺎﻟ ﺚ ﻋﺴﻰ ﺍﻟﱠﻠ ﻪ ﺃﻥ ﻳﻨﻔﻌﲏ ﺑﻪ؟ ﻓﻘﺎﻝ ) :ﻋﹶﻠْﻴ ﺖ :ﺣﺪﺛﲏ ﲝﺪﻳ ٍ ج ،ﻓﻘﻠ ﺠ ﺪ ﹰﺓ ِﺇﻻﱠ ﺭﹶﻓ ﻊ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪِ ﺑﻬﺎ ﺴﺠﺪ ﻟﱠﻠ ِﻪ ﺳ ْ ﺳ ِﻤ ْﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ) :ﻣﺎ ِﻣ ْﻦ ﻋْﺒ ٍﺪ ﻳ ْ ﺖ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ،ﻓﺴﺄﻟﺘﻪ ،ﻓﻘﺎﻝ ﻟِﻲ ﻣﺜ ﹶﻞ ﺩ ﺭ ﺟﺔﹰ ،ﻭ ﺣﻂﱠ ﻋْﻨﻪِ ﺑﻬﺎ ﺧﻄِﻴﹶﺌ ﹰﺔ( ﻗﺎﻝ ﻣﻌﺪﺍﻥ :ﰒ ﻟﻘِﻴ ﺐ ﺍﻷﺳﻠﻤﻲ ﻭﻗﺪ ﺳﺄﻟﻪ ﻣﺮﺍﻓﻘﺘﻪ ﰲ ﺍﳉﻨﺔ ﺫﻟﻚ) .(٣١٨ﻭﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻟِﺮﺑﻴﻌﺔ ﺑ ِﻦ ﻛﻌ ٍ ﺴﺠﻮ ِ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 ﻭﺍ ﹾﻗﺘ ِﺮ ْ ﴿ﻭﺍ ْﺳ ﻭﺑﺄﻥ ﺍﻟﺴﺠﻮﺩ ﻟﻠﹼﻪ ﻳﻘﻊ ﻣِﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﱢﻬﺎ ﻋﻠﻮﻳﻬﺎ ﻭﺳﻔﻠﻴﻬﺎ ،ﻭﺑﺄﻥ ﺍﻟﺴﺎﺟﺪ ﺃﺫﻝﱡ ﻣﺎ ﻑ ﺣﺎﻻﺕ ﺍﻟﻌﺒﺪ ،ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻳﻜﻮﻥ ﻟﺮﺑﻪ ﻭﺃﺧﻀ ﻊ ﻟﻪ ،ﻭﺫﻟﻚ ﺃﺷﺮ ﺭﺑﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ،ﻭﺑﺄﻥ ﺍﻟﺴﺠﻮ ﺩ ﻫﻮ ﺳ ﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﺈﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺍﻟﺬﱡﻝﱡ ﻭﺍﳋﹸﻀﻮﻉ، ﻳﻘﺎﻝ :ﻃﺮﻳﻖ ﻣﻌﺒﺪ ،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 ﺧﺼﺖ ﺑﺎﺳﻢ ﺍﻟﻘﻴﺎﻡ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸ ِﻢ ﺍﻟﹶﻠْﻴ ﹶ ]ﺍﳌﺰﻣﻞ :ﺍ[ ﻭﻗﻮﻟﻪ ج ) :ﻣ ْﻦ ﻗﹶﺎ ﻡ ﺭﻣﻀﺎ ﹶﻥ ِﺇﳝﺎﻧﹰﺎ ﻭﺍ ْﺣِﺘﺴﺎﺑﹰﺎ() ،(٣٢٠ﻭﳍﺬﺍ ﻳﻘﺎﻝ :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 ﻳﺼﻠﻲ ﺍﻟﺮﻛﻌﺔ ﰲ ﺑﻌﺾ ﺍﻟﻠﻴﺎﱄ ﺑﺎﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻭﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻨﻬﺎﺭ ،ﻓﻠﻢ ﻳﺤﻔﻆ ﻋﻨﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ،ﺑﻞ ﻛﺎﻥ ﳜﻔﻒ ﺍﻟﺴﻨﻦ. ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺍﻟﺼﻮﺍﺏ ﺃﻤﺎ 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 ﻗﻴﺎﻣﻪ ﻭﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ ﻭﺍﻋﺘﺪﺍﻟﹸﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ .ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﰒ ﻛﺎﻥ ج ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻣﻜﺒﺮﹰﺍ ﻏ ﲑ ﺭﺍﻓ ٍﻊ ﻳﺪﻳﻪ ،ﻭﻳﺮﻓﻊ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺭﺃﺳﻪ ﻗﺒﻞ ﻳﺪﻳﻪ، ﺼﺐ ﺍﻟﻴﻤﲎ .ﻭﺫﻛﺮ ﺍﻟﻨﺴﺎﺋﻲ ﰒ ﳚﻠِﺲ ﻣﻔﺘﺮِﺷﺎﹰ ،ﻳﻔ ِﺮﺵ ﺭﺟﻠﹶﻪ ﺍﻟﻴﺴﺮﻯ ،ﻭﳚﻠﺲ ﻋﻠﻴﻬﺎ ،ﻭﻳْﻨ ِ 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 ﻭﻳﺤﺮﻛﻬﺎ ،ﻫﻜﺬﺍ ﻗﺎﻝ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ﻋﻨﻪ).(٣٢٣ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ﻋ ْﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺸﲑ ﺑﺄﺻﺒﻌﻪ ﺇﺫﺍ ﺩﻋﺎ ﻭﻻ ﻳﺤﺮﻛﻬﺎ) (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 ﻗﺪﻣﻪ ﺍﻟﻴﺴﺮﻯ ﺑﲔ ﻓﺨﺬﻩ ﻭﺳﺎﻗﻪ ،ﻭﻓﺮﺵ ﻗﺪﻣﻪ ﺍﻟﻴﻤْﲎ ،ﻭﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﺭﻛﺒﺘﻪ 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 ﺣﺠﺮ ﻣﺜﺒﺘﺎﹰ،ﻭﻫﻮ ﻣﻘﺪﻡ، ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﺣﺎﰎ ﰲ )ﺻﺤﻴﺤﻪ().(٣٢٦ ﰒ ﻛﺎﻥ ﻳﻘﻮﻝ] :ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ[) :ﺍﻟﱠﻠ ﻬﻢ ﺍﻏ ِﻔ ْﺮ ﻟِﻲ ﻭﺍ ْﺭ ﺣ ْﻤﻨِﻲ ﻭﺍ ْﺟﺒﺮﱐ ﻭﺍ ْﻫﺪِﱐ، ﻭﺍ ْ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 ﻳﻘﻌﺪ 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 ﺗﺴﻤﻰ 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 ﻳﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ ،ﺃﻥ ﺃﺑﺎ ﺃﹸﻣﺎﻣﺔ ﺳﺌ ﹶﻞ ﻋﻦ ﺍﻟﻨﻬﻮﺽ ،ﻓﻘﺎﻝ :ﻋﻠﻰ ﺻﺪﻭﺭ 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 ﺣﻤﻴﺪ ،ﻭﻣﺎﻟﻚ ﺑﻦ ﺍﳊﻮﻳﺮﺙ .ﻭﻟﻮ ﻛﺎﻥ ﻫﺪﻳﻪ ج ﻓﻌﻠﹶﻬﺎ ﺩﺍﺋﻤﺎﹰ ،ﻟﺬﻛﺮﻫﺎ ﻛﻞﱡ ﻣﻦ ﻭﺻﻒ ﺻﻼﺗﻪ ج ﻭﳎﺮ ﺩ ﻓﻌﻠﻪ ج ﳍﺎ ﻻ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﺎ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ ،ﺇﻻ ﺇﺫﺍ ﻋِﻠ ﻢ ﺃﻧﻪ ﻓﻌﻠﻬﺎ ﻋﻠﻰ ﺃﺎ ﺳﻨﺔ ﻳﻘﺘﺪﻯ ﺑﻪ ﻓﻴﻬﺎ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﹸﻗﺪﺭ ﺃﻧﻪ ﻓﻌﻠﻬﺎ ﻟﻠﺤﺎﺟﺔ ،ﱂ ﻳﺪﻝ ﻋﻠﻰ ﻛﻮﺎ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﺼﻼﺓ ،ﻓﻬﺬﺍ ﻣﻦ ﲢﻘﻴﻖ ﺍ ﹶﳌﻨﺎﻁ 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 ﺍﻟﻌﺎﹶﻟﻤِﲔ( 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 ﻳﻜﱪ 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 ﺼﺒﻬﺎ ﻧﺼﺒﺎﹰ ،ﻭﻻ ﻳﻨﻴﻤﻬﺎ،ﺑﻞ ﻳﺤﻨﻴﻬﺎ ﻋﻠﻰ ﻓﺨﺬﻩ ﺍﻟﻴﻤﲎ ،ﻭﺃﺷﺎﺭ ﺑﺄﺻﺒﻌﻪ ﺍﻟﺴﺒﺎﺑﺔ ،ﻭﻛﺎﻥ ﻻ ﻳﻨ ِ ﺷﻴﺌﺎﹰ ،ﻭﳛﺮﻛﻬﺎ ﺷﻴﺌﺎﹰ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ،ﻭﻛﺎﻥ ﻳﻘﺒِﺾ ﺃﺻﺒﻌﲔ ﻭﳘﺎ ﺍﳋِﻨﺼﺮ ﻭﺍﻟﺒِﻨﺼﺮ ،ﻭﻳﺤﻠﱢﻖ ﺣﻠﻘﺔ ﻭﻫﻲ ﺍﻟﻮﺳﻄﻰ ﻣﻊ ﺍﻹِﺎﻡ ﻭﻳﺮﻓﻊ ﺍﻟﺴﺒﺎﺑﺔ ﻳﺪﻋﻮ ﺎ ،ﻭﻳﺮﻣﻲ ﺑﺒﺼﺮﻩ ﺇﻟﻴﻬﺎ ،ﻭﻳﺒﺴﻂ ﺍﻟﻜﻒ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﺍﻟﻴﺴﺮﻯ ،ﻭﻳﺘﺤﺎﻣﻞ ﻋﻠﻴﻬﺎ. ﻭﺃﻣﺎ ﺻﻔﺔ ﺟﻠﻮﺳﻪ ،ﻓﻜﻤﺎ ﺗﻘﺪﻡ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﺳﻮﺍﺀ ،ﳚﻠﺲ ﻋﻠﻰ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ، ﻭﻳﻨﺼِﺐ ﺍﻟﻴﻤﲎ .ﻭﱂ ﻳﺮﻭ 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 ﹶﻗﻌﺪ ﰲ ﺍﻟﺼﻼﺓ ،ﺟﻌﻞ ﹶﻗ ﺪﻣﻪ ﺍﻟﻴﺴﺮﻯ ﺑﲔ ﻓﺨﺬﻩ ﻭﺳﺎﻗﻪ ،ﻭﻓﺮﺵ ﻗﺪﻣﻪ ﺍﻟﻴﻤﲎ) (٣٣٣ﻓﻬﺬﺍ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧﲑ ﻛﻤﺎ ﻳﺄﰐ ،ﻭﻫﻮ ﺃﺣ ﺪ ﺍﻟﺼﻔﺘﲔ ﺍﻟﻠﺘﲔ ﺭﻭﻳﺘﺎ ﻋﻨﻪ ،ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣِﻦ ﺣﺪﻳﺚ ﺃﰊ ﺣﻤﻴﺪ ﰲ ﺻﻔﺔ ﺻﻼﺗﻪ ج) :ﻓﺈﺫﹶﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺘﲔ، ﺟﻠﹶﺲ ﻋﻠﻰ ﺭِﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ،ﻭﻧﺼﺐ ﺍﻷﺧﺮﻯ ،ﻭﺇﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ ،ﻗﺪﻡ ﺭﺟﻠﻪ ﺐ ﺍﻟﻴﻤﲎ ،ﻭﹶﻗﻌﺪ ﻋﻠﻰ ﻣﻘﻌﺪﺗﻪ() (٣٣٤ﻓﺬﻛﺮ ﺃﺑﻮ ﺣﻤﻴﺪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺼِﺐ ﺍﻟﻴﺴﺮﻯ ،ﻭﻧﺼ 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 :ﻳﺘﻮﺭﻙ 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 ﺍﻟﻴﺴﺮﻯ ،ﻭﳚﻠﺲ ﻋﻠﻴﻬﺎ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﺘﻮﺭﻙ ﰲ ﻛﻞ ﺗﺸﻬﺪ ﻳﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻳﻔﺘﺮﺵ ﰲ ﻏﲑﻩ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﺘﻮﺭﻙ 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 ،ﻭﻗﺪﻣﻪ ﺍﻟﻴﺴﺮﻯ 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 ،ﻓﺈﺎ 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 ﺣﻤﻴﺪ ﻭﻣﻦ ﻣﻌﻪ ،ﻭﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﺃﻭ ﻳﻘﺎﻝ :ﺇﻧﻪ ج ﻛﺎﻥ ﻳ ﹾﻔ ﻌﻞﹸ ﺡ ﳍﺎ .ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﺼﺐ ﻗﺪﻣﻪ ،ﻭﺭﲟﺎ ﻓﺮﺷﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﻫﺬﺍ ﺃﺭﻭ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻓﻜﺎﻥ ﻳﻨ ِ ﺕ ﻟﻠﱠ ِﻪ ﺤﻴﺎ ﰒ ﻛﺎﻥ ج ﻳﺘﺸﻬﺪ ﺩﺍﺋﻤﹰﺎ ﰲ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ،ﻭﻳ ﻌﻠﱢﻢ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ) :ﺍﻟﺘ ِ ﻼ ﻡ ﻋﹶﻠْﻴﻨﺎ ﻭ ﻋﻠﹶﻰ ﻚ ﹶﺃﻳﻬﺎ ﺍﻟﻨِﺒ ﻲ ﻭ ﺭ ْﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ﻭﺑ ﺮﻛﹶﺎﺗﻪ ،ﺍﻟﺴ ﹶ ﻼ ﻡ ﻋﹶﻠْﻴ ﺕ ﻭﺍﻟﻄﱠﻴﺒﺎﺕ ،ﺍﻟﺴ ﹶ ﻭﺍﻟﺼﻠﹶﻮﺍ ﺤﻤﺪﹰﺍ ﻋْﺒﺪﻩ ﻭ ﺭﺳﻮﻟﹸﻪ().(٣٣٥ ﺤﲔ ،ﹶﺃ ْﺷ ﻬﺪ ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟ ﻪ ِﺇﻻﱠ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃ ْﺷﻬﺪ ﹶﺃﻥﱠ ﻣ ِﻋﺒﺎ ِﺩ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺼﺎِﻟ ِ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﻌﻠﱢﻤﻨﺎ ﺕ ﻟِﻠﻪِ ،ﻭﺍﻟﺼﻠﹶﻮﺍﺕ، ﺤﻴﺎ ﺴ ِﻢ ﺍﻟﱠﻠﻪِ ،ﻭﺑِﺎﻟﱠﻠﻪِ ،ﺍﻟﺘ ِ ﺍﻟﺘﺸﻬﺪ ،ﻛﻤﺎ ﻳﻌﻠﻤﻨﺎ ﺍﻟﺴﻮﺭ ﹶﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥِ) :ﺑ ْ ﻼ ﻡ ﻋﹶﻠْﻴﻨﺎ ﻭ ﻋﻠﹶﻰ ِﻋﺒﺎ ِﺩ ﺍﻟﻠﱠ ِﻪ ﻚ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺒ ﻲ ﻭ ﺭ ْﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ﻭﺑ ﺮﻛﹶﺎﺗﻪ ،ﺍﻟﺴ ﹶ ﻼﻡ ﻋﹶﻠْﻴ ﻭﺍﻟﻄﱠﻴﺒﺎﺕ ،ﺍﻟﺴ ﹶ ﺍﻟﺼﺎِﻟ ِ ﳉﻨﺔﹶ، ﺤﻤﺪﹰﺍ ﻋْﺒﺪﻩ ﻭ ﺭﺳﻮﻟﹸﻪ ،ﹶﺃ ْﺳﹶﺄﻝﹸ ﺍﻟﻠﱠ ﻪ ﺍ ﹶ ﺤْﻴﻦ ،ﹶﺃ ْﺷ ﻬﺪ ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟﻪ ِﺇﻻﱠ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃ ْﺷ ﻬﺪ ﹶﺃﻥﱠ ﻣ ﻭﹶﺃﻋﻮ ﹸﺫ ﺑِﺎﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﺍﻟﻨﺎﺭ(. 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 ﻳﻨﻘﻞ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﻗﻂﱡ ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺘﺸﻬﺪ ،ﻭﻻ ﻛﺎﻥ ﺏ ﺍﻟﻨﺎﺭ ،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 ﺍﻟﺪﺟﺎﻝ ،ﻭﻣﻦ ﺍﺳﺘﺤ ﻣﻮﺿﻌﻬﺎ ،ﻭﺗﻘﻴﻴﺪﻫﺎ ﺑﺎﻟﺘﺸﻬﺪ ﺍﻷﺧﲑ. ﰒ ﻛﺎﻥ ﻳﻨﻬﺾ ﻣﻜﺒﺮﹰﺍ 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 ﻳﺬﻛﹸﺮﻭﺎ، ﻭﻗﺪ ﺟﺎ َﺀ ﺫِﻛﺮﻫﺎ ﻣﺼﺮﺣﹰﺎ ﺑﻪ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻋﺪﻱ ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻱ ﻤﺎ ﻣْﻨ ِﻜﺒْﻴﻪِ ،ﻭﻳﻘِﻴ ﻢ ﹸﻛ ﱠﻞ ﻋﻀ ٍﻮ ﰲ ﺇﺫﺍ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ ،ﻛﺒﺮ ،ﹸﺛﻢ ﺭﻓﻊ ﻳ ﺪْﻳ ِﻪ ﺣﱴ ﻳﺤﺎ ِﺫ ﻱ ﻤﺎ ﻣْﻨ ِﻜﺒْﻴﻪِ ،ﰒ ﻳﺮﻛ ﻊ ﻭﻳ ﻣﻮﺿﻌﻪ ،ﰒ ﻳ ﹾﻘﺮﺃ ،ﰒ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺣﱴ ﻳﺤﺎ ِﺫ ﻀﻊ ﺭﺍﺣﺘﻴﻪ ﻋﻠﻰ ﺏ ﺭﺃﺳﻪ ﻭﻻ ﻳﻘﹾﻨ ﻊ ﺑﻪ ،ﹸﺛﻢ ﻳﻘﻮ ﹸﻝ :ﺳﻤ ﻊ ﺍﻟﱠﻠ ﻪ ﻟِﻤ ْﻦ ﺣ ِﻤ ﺪﻩ ،ﻭﻳﺮﹶﻓﻊ ﺭﻛﺒﺘﻴﻪ ﻣﻌﺘ ِﺪ ﹰﻻ ﻻ ﻳﺼﻮ ﺿﻌِﻪ ،ﰒ ﻳﻬْﻮﻱ ﺇﱃ ﺍﻷﺭْﺽ، ﻱ ﻤﺎ ﻣْﻨ ِﻜﺒْﻴﻪِ ،ﺣﺘﻰ ﻳ ﹶﻘ ﺮ ﹸﻛﻞﱡ ﻋﻈ ٍﻢ ﺇﱃ ﻣ ْﻮ ِ ﻳ ﺪْﻳ ِﻪ ﺣﺘﻰ ﻳﺤﺎ ِﺫ ﻭﻳﺠﺎﰲ ﻳ ﺪْﻳ ِﻪ ﻋ ْﻦ ﺟﻨْﺒْﻴ ِﻪ ﰒ ﻳ ْﺮﹶﻓﻊ ﺭﹾﺃ ﺳﻪ ،ﻭﻳﹾﺜﻨِﻲ ِﺭ ْﺟﻠﹶﻪ ،ﹶﻓﻴ ﹾﻘﻌﺪ ﻋﹶﻠْﻴﻬﺎ ،ﻭﻳﻔﺘﺢ ﹶﺃﺻﺎﺑﻊ ِﺭ ْﺟﹶﻠْﻴ ِﻪ ﺿﻌِﻪ ،ﹸﺛﻢ ﺠِﻠﺲ ﻋﻠﹶﻰ ِﺭ ْﺟِﻠ ِﻪ ﺍﻟﻴﺴﺮﻯ ﺣﱴ .ﻳﺮِﻳ ﺢ ﹸﻛﻞﱡ ﻋﻈ ٍﻢ ﺇﱃ ﻣﻮ ِ ﺇﺫﺍ ﺳﺠﺪ ،ﰒ ﻳ ﹶﻜﺒﺮ ،ﻭﻳ ْ ﻱ ِﺑ ِﻬﻤﺎ ﻳﻘﹸﻮ ﻡ ﻓﻴﺼﻨﻊ ﰲ ﺍﻷﺧﺮﻯ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟﻚ ،ﰒ ﺇﺫﹶﺍ ﻗﹶﺎ ﻡ ِﻣ ﻦ ﺍﻟ ﺮ ﹶﻛﻌﺘْﻴ ِﻦ ﺭﹶﻓ ﻊ ﻳ ﺪْﻳ ِﻪ ﺣﺘﻰ ﻳﺤﺎ ِﺫ ﺖ ﻼﺗِﻪ ﻫ ﹶﻜﺬﹶﺍ ،ﺣﱴ ﺇﺫﺍ ﻛﹶﺎﻧ ِ ﺻﹶ ﺼﻠﱢﻲ ﺑﻘﻴ ﹶﺔ ﺡ ﺍﻟﺼﻼﺓ ،ﰒ ﻳ ﺼﻨﻊِ ﻋْﻨ ﺪ ﺍﻓﺘﺘﺎ ِ ﻣْﻨ ِﻜﺒْﻴ ِﻪ ﻛﻤﺎ ﻳ ْ ﺴ ِﺮ ﻣﺘﻮﺭﻛﹰﺎ) .(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 ﳐﺘﺼﺮﺍ ﺍﻟﻨﺴﺎﺋﻲ ) ،(٣/٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ )،(٨٦٢ ﻭﺍﻟﺒﺨﺎﺭﻱ ).(٢٥٤/٢
١٣١ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻷﺧﺮﻳﲔ ،ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮ ِﻝ ﲝﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺬﻱ ﰲ )ﺍﻟﺼﺤﻴﺢ( :ﺣﺰ ْﺭﻧﺎ ﻗﻴﺎ ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺍﻟﻈﻬﺮ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﹶﻗﺪْﺭ ﻗِﺮﺍﺀﺓ )ﺃﱂ ﺗﱰﻳ ﹶﻞ ﺍﻟﺴﺠﺪﺓ(، ﻭﺣﺰﺭﻧﺎ ﻗﻴﺎﻣﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﺮﻳﲔ ﹶﻗ ْﺪ ﺭ ﺍﻟﻨﺼﻒ ﻣِﻦ ﺫﻟﻚ ،ﻭﺣﺰﺭﻧﺎ ﻗﻴﺎ ﻣﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﻣﻦ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﻗﺪﺭ ﻗﻴﺎﻣﻪ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُ ْﺧ ﺮﻳْﻴ ِ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 ﻳﺼﻠﻲ ﺑﻨﺎ ،ﻓﻴﻘﺮﺃ ﰲ ﺍﻟﻈﱡﻬﺮ ﻭﺍﻟﻌﺼﺮ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺳﻮﺭﺗﲔ ،ﻭﻳﺴﻤﻌﻨﺎ ﺍﻵﻳﺔ ﺃﺣﻴﺎﻧﹰﺎ .ﺯﺍﺩ ﻣﺴﻠﻢ :ﻭﻳﻘﺮﹸﺃ ﰲ ﺍﻷُﺧﺮﻳﲔ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ) ،(٣٤٠ﻭﺍﳊﺪﻳﺜﺎﻥ ﻏﲑ ﺻﺮﳛﲔ ﰲ ﳏﻞ ﺍﻟﻨـﺰﺍﻉ .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ،ﻓﺈﳕﺎ ﻫﻮ ﺣﺰﺭ ﻣﻨﻬﻢ ﻭﲣﻤﲔ ،ﻟﻴﺲ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻦ ﺗﻔﺴﲑ ﺲ ﻓﻌﻠﻪ ج .ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻗﺘﺎﺩﺓ ،ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻔﺎﲢﺔ، ﻧﻔ ِ ﺨﻞﱡ ﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُﺧﺮﻳﲔ ،ﺑﻞ ﻛﺎﻥ ﻳﻘﺮﺅﻫﺎ ﻓﻴﻬﻤﺎ ،ﻛﻤﺎ ﻭﺃﻥ ﻳﺮﺍﺩ 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 ﻳﻘﺎﻝ :ﺇﻥ ﻫﺬﺍ ﺃﻛﺜﺮ ﻓﻌﻠﻪ ،ﻭﺭﲟﺎ ﻗﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷُﺧﺮﻳﲔ ﺑﺸﻲﺀ ﺚ ﺃﰊ ﺳﻌﻴﺪ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﻫﺪﻳﻪ ج ﻛﺎﻥ ﺗﻄﻮﻳ ﹶﻞ ﻓﻮﻕ ﺍﻟﻔﺎﲢﺔ ،ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳ ﹸ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻔﺠﺮ ،ﻭﻛﺎﻥ ﳜﻔﻔﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﲣﻔﻴﻒ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﻐﺮﺏ ،ﻭﻛﺎﻥ ﻳﻄﻴﻠﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﺗﺮﻙ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻔﺠﺮ ،ﻭﻛﺎﻥ ﻳﻘﻨﺖ ﻓﻴﻬﺎ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﺍﻹِﺳﺮﺍﺭ ﰲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ،ﻭﻛﺎﻥ ﻳﺴﻤﻊ 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 ﺨﺘِﻠﺴﻪ 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 ﺍﻟﺼﻼ ِﺓ ﻫﹶﻠ ﹶﻜﺔﹲ ،ﻓﺈﻥ ﺼﻼﹶﺓ ،ﹶﻓِﺈﻥﱠ ﺍﻻﻟﺘﻔﺎ ﺕ ﰲ ﺍﻟ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﻳﺎ ﺑﻨﻲِ ﺇﻳﺎ ﻙ ﻭﺍﻻﹾﻟِﺘﻔﹶﺎ )(٣٤٥ ﻭﻟﻜﻦ ﻟﻠﺤﺪﻳﺚ ﻋﻠﺘﺎﻥ: ﻛﺎﻥ ﻭﻻ 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 ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻋﻦ ﺍﻟﻨﱯ ج) :ﻻ ﺻﻼﺓ ﻟِﻠﻤﻠﺘﻔﺖ() .(٣٤٦ﻓﺄﻣﺎ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳﻠﺤﻆ ﰲ ﺍﻟﺼﻼﺓ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ ،ﻭﻻ ﻳﻠﻮﻱ ﻋﻨﻘﻪ ﺧﻠﻒ ﻇﻬﺮﻩ( ﻓﻬﺬﺍ ﺣﺪﻳﺚ ﻻ ﻳﺜﺒﺖ 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 ﻭﺟﻬﻪ ،ﻭﺗﻐﲑ ﻟﻮﻧﻪ ،ﻭﲢﺮﻙ ﺑﺪﻧﻪ ،ﻭﺭﺃﻳﺘﻪ ﰲ ﺣﺎﻝ ﻣﺎ ﺭﺃﻳﺘﻪ ﰲ ﺣﺎ ٍﻝ ﻗﻂﱡ ﺃﺳﻮﺃ ﻣﻨﻬﺎ ،ﻭﻗﺎﻝ .ﺍﻟﻨﱯ ج. ﻛﺎﻥ ﻳﻼﺣﻆ 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 ﳛﺪﺙ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻭﻭﺍﺛﻠﺔ :ﻛﺎﻥ ﺍﻟﻨﱯ ج :ﺇﺫﺍ ﻗﺎﻡ ﺇﱃ ﺍﻟﺼﻼﺓ ﱂ ﻳﻠﺘﻔﺖ ﳝﻴﻨﹰﺎ ﻭﻻ ﴰﺎﻻﹰ ،ﻭ ﺭﻣﻰ 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 ﺤﺮﺱ ﺐ .ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻳﻌﲏ ﻭﻛﺎﻥ ﺃﺭﺳﻞ ﻓﺎﺭﺳﹰﺎ ﺇﱃ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻟﻠﻴﻞ ﻳ ْ ﺍﻟﺸﻌ ِ ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﳉﻬﺎﺩ ﰲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻳﺪﺧﻞ ﰲ ﻣﺪﺍﺧﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻛﺼﻼﺓ ﺐ ﻣﻨﻪ ﻗﻮ ﹸﻝ ﻋﻤﺮ :ﺇﱐ ﻷﺟﻬﺰ 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 ﺍﻟﺮﺑﺎﻋﻴﺔ 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 ﻫﺪﻳﻪ 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 ،ﻓﺈﺎ ﹸﺃِﻗﺮﺕ ﻋﻠﻰ ﺣﺎﳍﺎ ﻣﻦ ﺃﺟﻞ ﻃﻮﻝ ﺍﻟﻘﺮﺍﺀﺓ، ) (٣٤٨ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٩١٦ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ.
١٣٤ ﻭﺍﳌﻐﺮﺏ ،ﻷﺎ ﻭﺗﺮ ﺍﻟﻨﻬﺎﺭ .ﺭﻭﺍﻩ ﺃﺑﻮ ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ() (٣٤٩ﻭﺃﺻﻠﻪ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ() ،(٣٥٠ﻭﻫﺬﺍ ﻛﺎﻥ ﻫﺪﻳﻪ 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 ﻳﻨﺎﻗﺾ ﻫﺬﺍ ﺡ ﻗﻴﺎﻡ ﺍﻓﺘﺘﺎﺣﻪ ج ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ ،ﻭﺃﻣﺮﻩ ﺑﺬﻟﻚ ،ﻷﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﻣﻔﺘﺎ ﺍﻟﻠﻴﻞ ،ﻓﻬﻤﺎ ﲟﱰﻟﺔ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﻏﲑﻫﺎ. ﻭﻛﺬﻟﻚ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻛﺎﻥ ﻳﺼﻠﻴﻬﻤﺎ ﺃﺣﻴﺎﻧﹰﺎ ﺑﻌﺪ ﻭﺗﺮﻩ ،ﺗﺎﺭﺓ ﺟﺎﻟِﺴﺎﹰ ،ﻭﺗﺎﺭﺓ ﻼِﺗﻜﹸ ْﻢ ﺑِﺎﻟﻠﱠْﻴ ِﻞ ِﻭﺗْﺮﹰﺍ() (٣٥١ﻓﺈﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﻻ ﺻﹶ ﻗﺎﺋﻤﺎﹰ ،ﻣﻊ ﻗﻮﻟﻪ) :ﺍ ْﺟ ﻌﻠﹸﻮﺍ ﺁﺧ ﺮ ﺗﻨﺎﻓﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻛﻤﺎ ﺃﻥ ﺍﳌﻐﺮﺏ ﻭﺗ ﺮ ﻟﻠﻨﻬﺎﺭ ،ﻭﺻﻼ ﹸﺓ ﺍﻟﺴﻨﺔ ﺷﻔﻌﹰﺎ ﺑﻌﺪﻫﺎ ﻻ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﻛﻮﺎ 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 ﻣﺘﻮﺭﻛﺎﹰ ،ﻭﻛﺎﻥ ﻳﻔﻀﻲ ﺑﻮﺭﻛﻪ ﺇﱃ ﺍﻷﺭﺽ ،ﻭﻳﺨﺮﺝ ﻗﺪﻣﻪ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺍﺣﺪﺓ. ﻓﻬﺬﺍ ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺭﻭﻳﺖ ﻋﻨﻪ ج ﰲ ﺍﻟﺘﻮ ﺭ ِﻙ .ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺣﻤﻴﺪ 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 ﺍﻟﺮﻛﻌﺔ ﺍﻵﺧﺮﺓ ،ﹶﻗﺪﻡ ﺭﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﻭﻧﺼﺐ ﺍﻟﻴﻤﲎ ،ﻭﻗﻌﺪ ﻋﻠﻰ ﻣﻘﻌﺪﺗﻪ ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﻮﺍﻓﻖ ﺍﻷﻭﻝ ﰲ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟ ﻮﺭِﻙ ،ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻭﺻﻒ ﰲ ﻫﻴﺌﺔ ﺍﻟ ﹶﻘ ﺪﻣﲔ 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 ﺍﻟﻴﺴﺮﻯ 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 ﺍﻟﻴﻤﲎ ،ﻭﻟﻌﻠﻪ ﻛﺎﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﺗﺎﺭﺓ ،ﻭﻫﺬﺍ ﺗﺎﺭﺓ ،ﻭﻫﺬﺍ ﺃﻇﻬﺮ. ﻭﳛﺘﻤِﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﺓ ،ﻭﱂ ﻳﺬﻛﺮ 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 ﻳﺴﻦ ﲣﻔﻴﻔﻪ ،ﻓﻴﻜﻮﻥ ﺍﳉﺎﻟﺲ ﻓﻴﻪ ﻣﺘﻬﻴﺌﹰﺎ ﻟﻠﻘﻴﺎﻡ ،ﻭﺑﲔ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺍﳉﺎﻟﺲ ﻓﻴﻪ ﻣﻄﻤﺌﻨﹰﺎ. ﻭﺃﻳﻀﹰﺎ ﻓﺘﻜﻮ ﹸﻥ ﻫﻴﺌﺔ ﺍﳉﻠﻮﺳﲔ ﻓﺎﺭﻗﺔ ﺑﲔ ﺍﻟﺘﺸﻬﺪﻳﻦ،ﻣﺬﻛﺮﺓ ﻟﻠﻤﺼﻠﻲ ﺣﺎﻟﻪ .ﻓﻴﻬﻤﺎ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﺑﺎ ﺣﻤﻴﺪ 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 ﺍﻟﻴﺴﺮﻯ ،ﻭﺟﻠﺲ ﻋﻠﻰ ﺷﻘﻪ ﻣﺘﻮﺭﻛﺎﹰ ،ﻓﻬﺬﺍ ﻗﺪ ﳛﺘﺞ ﺑﻪ ﻣﻦ ﻳﺮﻯ ﺍﻟﺘﻮﺭﻙ ﻳﺸﺮﻉ 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 ﺍﻟﺪﻻﻟﺔ ،ﺑﻞ ﺳﻴﺎ ﺍﻟﺮﺑﺎﻋﻴﺔ ﻭﺍﻟﺜﻼﺛﻴﺔ ،ﻓﺈﻧﻪ ﺫﻛﺮ ﺻﻔﺔ ﺟﻠﻮﺳﻪ ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﻭﻝ ﻭﻗﻴﺎﻣﻪ ﻣﻨﻪ ،ﰒ ﻗﺎﻝ) :ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﺠﺪﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ ،ﺟﻠﺲ ﻣﺘﻮﺭﻛﹰﺎ( 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 ﺍﻟﺘﺸﻬﺪ ،ﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﻓﺨﺬِﻩ ﺍﻟﻴﻤﲎ ،ﻭﺿ ﻢ ﺃﺻﺎﺑﻌﻪ ﺍﻟﺜﻼﺙ ،ﻭﻧﺼﺐ ﺍﻟﺴﺒﺎﺑﺔ .ﻭﰲ ﻟﻔﻆ :ﻭﻗﺒﺾ ﺃﺻﺎﺑﻌﻪ ﺍﻟﺜﻼﺙ ،ﻭﻭﺿﻊ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ ﻓﺨﺬﻩ ﺍﻟﻴﺴﺮﻯ .ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ).(٣٥٥ ﻭﻗﺎﻝ ﻭﺍﺋِﻞ ﺑﻦ ﺣﺠﺮ) :ﺟﻌﻞ ﺣ ﺪ ِﻣ ْﺮﹶﻓﻘِﻪ ﺍﻷﳝﻦ ﻋﻠﻰ ﻓﹶﺨﺬِﻩ ﺍﻟﻴﻤﲎ ،ﰒ ﻗﺒﺾ ﺛﻨﺘﲔ ﻣﻦ ﺃﺻﺎﺑﻌﻪ ،ﻭﺣﻠﱠﻖ ﺣﻠﻘﺔ ،ﰒ ﺭﻓﻊ ﺃﺻﺒﻌﻪ ﻓﺮﺃﻳﺘﻪ ﻳﺤﺮﻛﻬﺎ ﻳﺪﻋﻮ ﺎ( ﻭﻫﻮ ﰲ )ﺍﻟﺴﻨﻦ().(٣٥٦ ﲔ().(٣٥٧ ﺴ ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ) ﻋ ﹶﻘ ﺪ ﺛﹶﻼﹶﺛ ﹶﺔ ﻭﺧﻤ ِ 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 ﺻﺮﺡ 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 ﻳﻼﺋِﻢ 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 ِﻹﺎﻡ ﻣﻊ ﺍﻟﻮﺳﻄﻰ ،ﻭﺣﺪﻳﺜﺔ ،ﻭﻫﻲ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﻴﻮﻡ ﺑﲔ ﺃﻫﻞ ﺍﳊﺴﺎﺏ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻭﻛﺎﻥ ﻳﺒﺴﻂ ﺫﺭﺍﻋﻪ ﻋﻠﻰ ﻓﺨﺬﻩ ﻭﻻ ﳚﺎﻓﻴﻬﺎ ،ﻓﻴﻜﻮﻥ ﺣﺪ ﻣﺮﻓﻘﻪ ﻋﻨﺪ ﺁﺧﺮ ﻓﺨﺬﻩ، ﻭﺃﻣﺎ ﺍﻟﻴﺴﺮﻯ ،ﻓﻤﻤﺪﻭﺩﺓ ﺍﻷﺻﺎﺑﻊ ﻋﻠﻰ ﺍﻟﻔﺨﺬ ﺍﻟﻴﺴﺮﻯ. 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 ﺃﺣﺪﻫﺎ :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 ﻤﺎﻭﺍﺕِ ،ﻭ ِﻣ ﹾﻞ َﺀ ﺍ َﻷ ْﺭﺽِ ،ﻭ ِﻣ ﹾﻞ َﺀ ﺤ ْﻤﺪِ ،ﻣ ﹾﻞ َﺀ ﺍﻟ ﻚ ﺍﹾﻟ )ﺳﻤ ﻊ ﺍﻟﻠﱠﻪ ِﳌ ْﻦ ﺣ ِﻤ ﺪﻩ ،ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﹶﻟ ﺖ ِﻣ ْﻦ ﺷﻲ ٍﺀ ﺑ ْﻌﺪ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﻃﻬﺮﻧِﻲ ﺑِﺎﻟﺜﱠﻠ ِﺞ ﻭﺍﻟﺒ ﺮﺩِ ،ﻭﺍﳌﹶﺎ ِﺀ ﺍﻟﺒﺎ ِﺭﺩِ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﻃ ﻬ ْﺮﻧِﻲ ِﻣ ﻦ ﻣﺎ ِﺷﹾﺌ )(٣٥٨ ﺏ ﺍ َﻷْﺑﻴﺾِ ﻣ ﻦ ﺍﹾﻟ ﻮ ﺳ ِﺦ( . ﺨﻄﹶﺎﻳﺎ ﹶﻛﻤﺎ ﻳﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ﺏ ﻭﺍﹾﻟ ﺍﻟﺬﱡﻧﻮ ِ ﺤ ْﻤ ِﺪﻙ ،ﺍﻟﻠﱠﻬ ﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﻭِﺑ ﺍﻟﺮﺍﺑﻊ :ﰲ ﺭﻛﻮﻋﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ) :ﺳْﺒﺤﺎﻧ 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 ﹶﻓﻀﺎﻟﺔ 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 ﹸﺃﻣﺘﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﺍﺳﺘﺤﺴﺎﻥ ﺭﺁﻩ ﻣﻦ ﺭﺁﻩ ﻋﻮﺿﹰﺎ ﻣﻦ ﺍﻟﺴﻨﺔ 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 ﻭﺳﺒﺤﻪ ﻭ ﺣ ِﻤﺪﻩ ﻭﻛﺒﺮﻩ ﺑﺎﻷﺫﻛﺎﺭ ﺍﳌﺸﺮﻭﻋﺔ ﻋﻘﻴﺐ ﱯ ج ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻳﺪﻋﻮ ﲟﺎ ﺷﺎﺀ ،ﻭﻳﻜﻮﻥ ﺩﻋﺎﺅﻩ ﺍﻟﺼﻼﺓ ،ﺍﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨ ﻋﻘﻴ ﺐ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ،ﻻ ﻟﻜﻮﻧﻪ ﺩﺑﺮ ﺍﻟﺼﻼﺓ ،ﻓﺈﻥ ﻛﻞ ﻣﻦ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ،ﻭ ﺣ ِﻤﺪﻩ ،ﻭﺃﺛﲎ ﺐ ﺫﻟﻚ ،ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻋﻠﻴﻪ ،ﻭﺻﻠﻰ ﻋﻠﻰ ،ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺍﺳﺘﺤﺐ ﻟﻪ ﺍﻟﺪﻋﺎ ُﺀ ﻋﻘﻴ ﺤ ْﻤ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻭﺍﻟﱠﺜﻨﺎ ِﺀ ﻋﹶﻠْﻴﻪِ ،ﹸﺛﻢ ﻟِﻴﺼ ﱢﻞ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ ﺻﻠﱠﻰ ﹶﺃ ﺣ ﺪ ﹸﻛﻢْ ،ﹶﻓ ﹾﻠﻴﺒﺪﹾﺃ ِﺑ ﻓﹶﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ )ﺇِﺫﺍ ج ،ﹸﺛﻢِ ﻟﻴ ْﺪﻉِ ﺑﻤﺎ ﺷﺎ َﺀ( ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺻﺤﻴﺢ).(٣٦٢ ﻓﺼﻞ
ﰒ ﻛﺎﻥ ج ﻳﺴﻠﻢ 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 ﺣﺠﺮ ،ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ، ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ،ﻭﻋﻤﺎﺭ 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 ﻳﺴﻠﱢﻢ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺃﻧﻪ ج :ﻛﺎﻥ ﻋﻨﻪ ﺫﻟﻚ ﻣِﻦ ﻭﺟﻪ ﺻﺤﻴﺢ ،ﻭﺃﺟﻮ ﺩ ﻣﺎ ﻓﻴﻪ ﺣﺪﻳ ﹸ ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤ ﹰﺔ ﻭﺍﺣﺪﺓ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﻢ ﻳﺮﻓﻊ ﺎ ﺻﻮﺗﻪ ﺣﱴ ﻳﻮِﻗﻈﹶﻨﺎ) ،(٣٦٤ﻫﻮ ﺣﺪﻳﺚ ﻣﻌﻠﻮﻝ ،ﻭﻫﻮ ﰲ ﺍﻟﺴﻨﻦ ،ﻟﻜﻨﻪ ﻛﺎﻥ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ 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 ﻳﻮﻗﻈﻬﻢ ﺎ ،ﻭﱂ ﺗﻨﻒ ﺍﻷﺧﺮﻯ ،ﺑﻞ ﺳﻜﺘﺖ ﻋﻨﻬﺎ ،ﻭﻟﻴﺲ ﺳﻜﻮﺗﻬﺎ 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 ﻳﺴﻠﻢ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ ﻣِﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ،ﻭﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ،ﺇﻻ ﺃﺎ ﻣﻌﻠﻮﻟﺔ، ﻭﻻ ﻳﺼﺤﺤﻬﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ ،ﰒ ﺫﻛﺮ ﻋﻠﺔ ﺣﺪﻳﺚ ﺳﻌﺪ :ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺴﻠﻢ ﰲ ﺍﻟﺼﻼﺓ ﺗﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ .ﻗﺎﻝ :ﻭﻫﺬﺍ ﻭﻫﻢ ﻭﻏﻠﻂ ،ﻭﺇﳕﺎ ﺍﳊﺪﻳﺚ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﺚ ﻣِﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ،ﻋﻦ ﻣﺼﻌﺐ ﺑﻦ ﻳﺴﻠﻢ 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 ﻳﺴﻠﻢ ﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﺷِﻤﺎﻟﻪ ﺣﱴ ﻛﹶﺄﻧﻲ 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 ﲰﻌﺘﻪ؟ 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 ﻳﺴﻠﻤﻮﻥ 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 ﺗﺪﻓﻊ ﻭﻻ ﺗﺮﺩ ﺑﻌﻤﻞ ﺃﻫﻞ ﺑﻠﺪ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ ،ﻭﻗﺪ ﺃﺣﺪﺙ ﺖ ﺇﱃ ﺍﺳﺘﻤﺮﺍﺭﻩ ﺍﻷُﻣﺮﺍ ُﺀ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻏﲑِﻫﺎ ﰲ ﺍﻟﺼﻼﺓ ﺃﻣﻮﺭﹰﺍ ﺍﺳﺘﻤﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞﹸ ،ﻭﱂ ﻳ ﹾﻠﺘ ﹶﻔ ْ ﻭﻋﻤ ﹸﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺬﻱ ﳛﺘﺞ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﺃﻣﺎ ﻋﻤﻠﹸﻬﻢ ﺑﻌﺪ ﻣﻮﻢ ،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 ،ﻭﹶﺃﻋﻮ ﹸﺫ ﻚ ِﻣ ْﻦ ﻋﺬﹶﺍ ِ ﻭﻛﺎﻥ ج ﻳﺪﻋﻮ ﰲ ﺻﻼﺗﻪ ﻓﻴﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻲ ﺃﹶﻋﻮﺫﹸ ِﺑ ﻚ ِﻣ ﻦ ﺤﻴﺎ ﻭﺍ ﹶﳌﻤﺎﺕِ ،ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻚ ِﻣ ْﻦ ِﻓْﺘ ﹶﺔ ﺍ ﹶﳌ ْ ﻚ ِﻣ ْﻦ ِﻓْﺘﻨ ِﺔ ﺍ ﹶﳌﺴِﻴ ِﺢ ﺍﻟ ﺪﺟﺎﻝِ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺑ )(٣٦٧ ﺍ ﹶﳌ ﹾﺄﹶﺛ ِﻢ ﻭﺍ ﹶﳌ ْﻐ ﺮ ِﻡ( . ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺻﻼﺗِﻪ ﺃﻳﻀﹰﺎ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ ﹶﺫﻧْﱯ ،ﻭ ﻭ ﺳ ْﻊ ﻟِﻲ ﻓِﻲ ﺩﺍﺭِﻱ ،ﻭﺑﺎ ِﺭ ْﻙ ﻟِﻲ ﻓِﻴﻤﺎ ﺭ ﺯ ﹾﻗﺘﻨِﻲ().(٣٦٨ ﻚ ﺕ ﻓِﻲ ﺍﻷَﻣﺮِ ،ﻭﺍﻟ ﻌ ِﺰ ﳝ ﹶﺔ ﻋﻠﹶﻰ ﺍﻟ ﺮ ْﺷﺪِ ،ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ﻚ ﺍﻟﱠﺜﺒﺎ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﹶﺃ ْﺳﹶﺄﻟﹸ ﻚ ِﻣ ْﻦ ﺧْﻴ ِﺮ ﻚ ﹶﻗﻠﹾﺒﹰﺎ ﺳﻠِﻴﻤﺎﹰ ،ﻭِﻟﺴﺎﻧﹰﺎ ﺻﺎﺩِﻗﺎﹰ ،ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ﺴ ﻦ ِﻋﺒﺎ ﺩِﺗﻚ ،ﻭﹶﺃ ْﺳﹶﺄﻟﹸ ﺷ ﹾﻜ ﺮ ِﻧ ْﻌ ﻤِﺘﻚ ،ﻭﺣْ ﻚ ِﻣ ْﻦ ﺷ ﺮ ﻣﺎ ﺗ ْﻌﹶﻠﻢ ،ﻭﹶﺃ ْﺳﺘ ْﻐ ِﻔﺮ ﻙ ِﻟﻤﺎ ﺗ ْﻌﹶﻠﻢ.( ﻣﺎ ﺗﻌﹶﻠﻢ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺳﺠﻮﺩﻩ ) ﺭ ﺖ ﺧْﻴﺮ ﻣ ْﻦ ﺯﻛﱠﺎﻫﺎ، ﻂ ﻧ ﹾﻔﺴِﻲ ﺗ ﹾﻘﻮﺍﻫﺎ ،ﻭ ﺯ ﱢﻛﻬﺎ ﹶﺃْﻧ ﺏ ﺃ ْﻋ ِ ﺖ ﻭِﻟﻴﻬﺎ ﻭ ﻣ ْﻮ ﹶﻻﻫﺎ() .(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 ﻭﺍ ْﺭ ﺣ ْﻤﻨِﻲ ﻭﺍ ْﻫ ِﺪﻧِﻲ() ,(٣٧٠ﻭﺳﺎﺋﺮ ﺍﻷﺩﻋﻴﺔ ﺍﶈﻔﻮﻇﺔ ﻋﻨﻪ ،ﻭﻣﻨﻬﺎ ﻗﻮﻟﹸﻪ ﰲ ﺩﻋﺎﺀ ﺍﻻﺳﺘﻔﺘﺎﺡ: ﻱ ﹶﻛﻤﺎ ﻱ ﺑِﺎﻟﺜﱠ ﹾﻠ ِﺞ ﻭﺍﳌﺎ ِﺀ ﻭﺍﻟﺒ ﺮﺩِ ،ﺍﻟﱠﻠ ﻬﻢ ﺑﺎ ِﻋ ْﺪ ﺑْﻴﻨِﻲ ﻭﺑْﻴ ﻦ ﺧﻄﹶﺎﻳﺎ ﺴ ﹾﻠﻨِﻲ ِﻣ ْﻦ ﺧﻄﹶﺎﻳﺎ )ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِ )(٣٧١ ﺏ( ﺍﳊﺪﻳﺚ . ﻕ ﻭﺍ ﹶﳌ ْﻐ ِﺮ ِ ﺸ ِﺮ ِ ﺕ ﺑْﻴ ﻦ ﺍ ﹶﳌ ْ ﺑﺎ ﻋ ْﺪ ﻭﺭﻭﻯ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻭﺃﻫﻞ )ﺍﻟﺴﻨﻦ( ﻣﻦ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ﻋﻦ ﺍﻟﻨﱯ ج ) :ﹶﻻ ﺴﻪِ ﺑ ﺪ ْﻋ ﻮ ٍﺓ ﺩﻭﻢ ،ﹶﻓِﺈ ﹾﻥ ﹶﻓﻌﻞ ،ﹶﻓ ﹶﻘ ْﺪ ﺧﺎﻧﻬﻢ() (٣٧٢ﻗﺎﻝ ﺍﺑﻦ ﺧﺰﳝﺔ ﺺ ﻧ ﹾﻔ ﻳ ﺆﻡ ﻋْﺒ ﺪ ﹶﻗﻮْﻣﹰﺎ ﹶﻓﻴﺨ ﻱ( ...ﺍﳊﺪﻳﺚ ﰲ )ﺻﺤﻴﺤﻪ( :ﻭﻗﺪ ﺫﻛﺮ ﺣﺪﻳﺚ )ﺍﻟﱠﻠ ﻬﻢ ﺑﺎ ِﻋ ْﺪ ﺑْﻴﻨِﻲ ﻭﺑﲔ .ﺧﻄﹶﺎﻳﺎ ) (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 ﹾﻔﺴﻪ ِﺑ ﺪ ْﻋ ﻮ ٍﺓ ﻗﺎﻝ :ﰲ ﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺭﺩ ﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ ) ﹶﻻ ﻳﺆﻡ ﻋْﺒ ﺪ ﹶﻗﻮْﻣﹰﺎ ﹶﻓﻴﺨ ﺚ ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ :ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺩﻭﻧﻬﻢ ،ﻓﹶﺈ ﹾﻥ ﹶﻓ ﻌ ﹶﻞ ﹶﻓﻘﹶﺪ ﺧﺎﻧ 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 ﺭﺃﺳﻪ ،ﺫﻛﺮﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﻛﺎﻥ ﰲ ﺼﺮﻩ ﺇﺷﺎﺭﺗﻪ ،ﻭﻗﺪ ﺗﻘﺪﻡ .ﻭﻛﺎﻥ ﻗﺪ ﺟﻌﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻴﻨﻪ ﻭﻧﻌﻴﻤﻪ ﺍﻟﺘﺸﻬﺪ ﻻ ﻳﺠﺎﻭﺯ ﺑ ﻼ ِﺓ() .(٣٧٣ﻭﻛﺎﻥ ﻼﻝﹸ ﺃﺭﺣﻨ ِْﺎ ﺑِﺎﻟﺼ ﹶ ﻭﺳﺮﻭﺭﻩ ﻭﺭﻭﺣﻪ 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 ﻳﺮﻳﺪ ﺇﻃﺎﻟﺘﻬﺎ ،ﻓﻴﺴﻤﻊ ﺑﻜﺎ َﺀ ﺍﻟﺼﱯ ،ﻓﻴﺨﻔﻔﻬﺎ ﳐﺎﻓ ﹶﺔ ﺃﻥ ﻳ ﺸﻖ ﻋﻠﻰ ﺃﻣﻪ ،ﻭﺃﺭﺳﻞ ﻣﺮﺓ ﻓﺎﺭﺳﹰﺎ ﻃﹶﻠﻴﻌ ﹰﺔ ﻟﻪ ،ﻓﻘﺎﻡ ﻳﺼﻠﻲ ،ﻭﺟﻌﻞ ﻳﻠﺘﻔِﺖ ﺇﱃ ﺍﻟﺸﻌﺐ )(٣٧٥ ﺸ ﻐﻠﹾﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻋﻦ ﻣﺮﺍﻋﺎﺓ ﺣﺎﻝ ﻓﺎﺭﺳﻪ. ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻨﻪ ﺍﻟﻔﺎﺭﺱ ،ﻭﱂ ﻳ ْ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﺼﻠﻲ 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 ﻓﻴﻄﻴﻞ ﺍﻟﺴﺠﺪﺓ ،ﻛﹶﺮﺍﻫﻴﺔ ﺃﻥ ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻴﺠﻲﺀ ﺍﳊﺴ ﻦ ﺃﻭ ﺍﳊﺴﲔ ﻓﲑﻛ ﺏ ﻣﻐﻠﹶﻖ ،ﻓﻴﻤﺸﻲ، ﻳﻠﻘﻴﻪ ﻋﻦ ﻇﻬﺮﻩ) .(٣٧٧ﻭﻛﺎﻥ ﻳﺼﻠﻲ ،ﻓﺘﺠﻲﺀ ﻋﺎﺋﺸ ﹸﺔ ﻣِﻦ ﺣﺎﺟﺘﻬﺎ ﻭﺍﻟﺒﺎ ﻓﻴﻔﺘﺢ ﳍﺎ ﺍﻟﺒﺎﺏ ،ﱠﰒ ﻳﺮ ِﺟﻊ ﺇﱃ ﺍﻟﺼﻼﺓ).(٣٧٨ ﻭﻛﺎﻥ ﻳﺮﺩ ﺍﻟﺴﻼﻡ ﺑﺎﻹِﺷﺎﺭﺓ ﻋﻠﻰ ﻣﻦ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ ﻭﻗﺎﻝ ﺟﺎﺑﺮ :ﺑﻌﺜﲏ ﱄ .ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﺖ ﻋﻠﻴﻪ ،ﻓﺄﺷﺎﺭ ﺇ ﱠ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﳊﺎﺟﺔ ،ﰒ ﺃﺩﺭﻛﺘ 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 ﻳﺸﲑ 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 ﻳﺼﻠﻲ ،ﻓﺴﻠﻤ ﻭﻗﺎﻝ ﺻﻬﻴﺐ :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 ﻳﺼﻠﻲ ﻓﻴﻪ، ﺖ ﺭﺳﻮﻝ ﺖ ﻟﺒﻼﻝ :ﻛﻴﻒ ﺭﺃﻳ ﻗﺎﻝ :ﻓﺠﺎﺀﺗﻪ ﺍﻷﻧﺼﺎﺭ ،ﻓﺴﻠﱠﻤﻮﺍ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ ،ﻓﻘﻠ ﺍﻟﻠﹼﻪ ج ﻳﺮ ﺩ ﻋﻠﻴﻬﻢ ﺣﲔ ﻛﺎﻧﻮﺍ ﻳﺴﻠﱢﻤﻮﻥ 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 ﺮْﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج: ﻼِﺗ ِﻪ ِﺇﺷﺎ ﺭ ﹰﺓ ﺗ ﹾﻔ ﻬﻢ ﻋﻨﻪ ،ﹶﻓ ﹾﻠﻴ ِﻌ ْﺪ ﺻﻼﺗﻪ( ﻓﺤﺪﻳﺚ ﺑﺎﻃﻞ ،ﺫﻛﺮﻩ ﺻﹶ ) ﻣ ْﻦ ﹶﺃﺷﺎ ﺭ ﻓِﻲ ﺍﻟﺪﺍﺭﻗﻄﲏ) (٣٨٤ﻭﻗﺎﻝ :ﻗﺎﻝ ﻟﻨﺎ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ :ﺃﺑﻮ ﻏﻄﻔﺎﻥ ﻫﺬﺍ ﺭﺟﻞ ﳎﻬﻮﻝ ،ﻭﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﺸﲑ ﰲ ﺻﻼﺗﻪ ﺭﻭﺍﻩ ﺃﻧﺲ ﻭﺟﺎﺑﺮ ﻭﻏﲑﳘﺎ. ﺿ ﹰﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻘﺒﻠﺔ ،ﻓﺈﺫﺍ ﺳﺠﺪ ،ﹶﻏ ﻤ ﺰﻫﺎ ﺑﻴﺪﻩ، ﻭﻛﺎﻥ ج ﻳﺼﻠﻲ ﻭﻋﺎﺋﺸﺔ ﻣﻌﺘ ِﺮ )(٣٨٥ ﻓﻘﺒﻀﺖ ﺭﺟﻠﻴﻬﺎ ،ﻭﺇﺫﺍ ﻗﺎﻡ ﺑﺴﻄﺘﻬﻤﺎ . ﻭﻛﺎﻥ ﻳﺼﻠﻲ ،ﻓﺠﺎﺀﻩ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻟﻴﻘﻄﻊ ﻋﻠﻴﻪ ﺻﻼﺗﻪ ،ﻓﺄﺧﺬﻩ ،ﻓﺨﻨﻘﻪ ﺣﱴ ﺳﺎ ﹶﻝ ﻟﹸﻌﺎﺑﻪ ﻋﻠﹶﻰ ﻳﺪِﻩ. ﺠ ﺪ ﺴ ﻭﻛﺎﻥ ﻳﺼﻠﻲ 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 ﻳﺼﻠﻲ ﺇﱃ ﺟِﺪﺍﺭ ،ﻓﺠﺎﺀﺕ ﺑ ْﻬ ﻤ ﹲﺔ ﲤ ﺮ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﻤﺎ ﺯﺍﻝ ﻳﺪﺍﺭﺋﻬﺎ،ﺣﱴ ﻟﹶﺼ ﻖ ﺑﻄﻨﻪ ﺑﺎﳉﺪﺍﺭ ،ﻭﻣﺮﺕ ﻣﻦ ﻭﺭﺍﺋﻪ).(٣٨٧ ﻳﺪﺍﺭﺋﻬﺎ :ﻳﻔﺎﻋﻠﻬﺎ ﻣﻦ ﺍﳌﺪﺍﺭﺃﺓ ﻭﻫﻲ ﺍﳌﺪﺍﻓﻌﺔ. ﻭﻛﺎﻥ ﻳﺼﻠﻲ ،ﻓﺠﺎﺀﺗﻪ ﺟﺎﺭﻳﺘﺎ ِﻥ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻗﺪ ﺍﻗﺘﺘﻠﺘﺎ ،ﻓﺄﺧﺬﳘﺎ ﺑﻴﺪﻳﻪ، ﻉ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﺍﻷﺧﺮﻯ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ) (٣٨٨ﻭﻟﻔﻆ ﺃﲪﺪ ﻓﻴﻪ :ﻓﺄﺧﺬﺗﺎ ﺑﺮﻛﺒﱵ ﺍﻟﻨﱯ ﹶﻓﻨ ﺰ ﻑ).(٣٨٩ ﺼ ِﺮ ْ ج ،ﻓﱰﻉ ﺑﻴﻨﻬﻤﺎ ،ﺃﻭ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﱂ ﻳْﻨ ﻭﻛﺎﻥ ﻳﺼﻠﻲ ،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 ﻭﺃﻣﺎ ﺣﺪﻳﺚ) :ﺍﻟﻨ ﹾﻔ ﺦ ﻓِﻲ ﺍﻟ ﺳﻌﻴﺪ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻣﻦ ﻗﻮﻟﻪ ﺇﻥ ﺻﺢ ﺤﻨﺢ ﰲ ﺻﻼﺗﻪ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻭﻛﺎﻥ ﻳﺒﻜﻲ ﰲ ﺻﻼﺗﻪ ،ﻭﻛﺎﻥ ﻳﺘﻨ ْ ﻋﻨﻪ :ﻛﺎﻥ ﱄ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﺎﻋ ﹲﺔ ﺁﺗﻴﻪ ﻓﻴﻬﺎ ،ﻓﺈﺫﺍ ﺃﺗﻴﺘﻪ ﺍﺳﺘﺄﺫﻧﺖ،ﻓﺈﻥ ﻭﺟﺪﺗﻪ ﻳﺼﻠﻲ ﻓﺘﻨﺤﻨﺢ ،ﺩﺧﻠﺖ ،ﻭﺇﻥ ﻭﺟﺪﺗﻪ ﻓﺎﺭﻏﺎﹰ ،ﺃﺫﻥ ﱄ ،ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻲ .ﻭﺃﲪﺪ ،ﻭﻟﻔﻆ ﺃﲪﺪ :ﻛﺎﻥ ﺖ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺼﻠﻲ، ﱄ ﻣِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻣﺪﺧﻼ ِ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 ﻳﺼﻠﻲ ﺣﺎﻓﻴﹰﺎ ﺗﺎﺭﺓﹰ ،ﻭﻣﻨﺘﻌ ﹰ ﻭﹶﺃ ﻣ ﺮ ﺑﺎﻟﺼﻼﺓ ﺑﺎﻟﻨﻌﻞ ﻣﺨﺎﻟﻔﺔ ﻟﻠﻴﻬﻮﺩ).(٣٩٤ ﻭﻛﺎﻥ ﻳﺼﻠﻲ 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 ،ﻭﺗ ﻮﱠﻟﻨِﻲ ﻓِﻴ ﻤ ْﻦ ﻭﻟﱠْﻴ ﻭﻳﺆﻣﻦ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻪ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺃﻥ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ ،ﰒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻌﻠﻮﻣﹰﺎ ﻋﻨﺪ ﺍﻷﻣﺔ ،ﺑﻞ ﺤ ﺪﺙﹲ، ﻳﻀﻴﻌﻪ 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 ﺇﻧﻚ 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 ﺑﻨﻲ 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 ﻳﻘﻨﺖ ،ﻓﻘﻠﺖ ﻟﻪ ﻻ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺃﰊ ﻣِﺠﻠﺰ ﻗﺎﻝ :ﺻﻠﻴ ﺃﺭﺍﻙ ﺗﻘﻨﺖ ،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 ،ﻭﻳﺆﻣﻦ 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 ،ﻭﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻫﺪﻳﻪ ﺍﳉﻬ ﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻛ ﱠﻞ ﻳﻮﻡ ﻭﻟﻴﻠ ٍﺔ ﺧﻤ 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 ﺇﺳﺮﺍﺭﻩ 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 ﻗﻨﻮﺗﻪ ﻟﻌﺎﺭﺽ ،ﻓﻠﻤﺎ ﺯﺍﻝ ﺗﺮﻙ ﺍﻟﻘﻨﻮﺕ ،ﻭﱂ ﺺ ﺑﺎﻟﻔﺠﺮ ،ﺑﻞ ﻛﺎﻥ ﻳﻘﻨﺖ 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 ،ﻭﺍﻟﺼﺒﺢ ﰲ ﺩﺑِ ﺮ ﻛﻞ ﺻﻼﺓ ﺇﺫﺍ ﻗﺎﻝ :ﺳﻤ ﻊ ﺍﻟﱠﻠ ﻪ ﻟِﻤ ْﻦ ﺣ ِﻤﺪﻩ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ ،ﻳﺪﻋﻮ ﻋﻠﻰ ﺣ ﻲ ﻣﻦ ﺑﲏ ﺳﻠﻴﻢ ﻋﻠﻰ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ ﻭﻋﺼﻴﺔ ،ﻭﻳﺆﻣﻦ ﻣﻦ ﺧﻠﻔﻪ ،ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ).(٣٩٩ ﻭﻛﺎﻥ ﻫﺪﻳﻪ 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 ﺴﺤﺮ ،ﻭﺳﺎﻋ ِﺔ ﺍﻹِﺟﺎﺑﺔ ،ﻭﻟﻠﺘﻨـﺰﻝ ﺍﻹِﳍﻰ ،ﻭﻷﺎ ﺍﻟﺼﻼﺓﹸ ،ﺍﳌﺸﻬﻮﺩﺓ ﺍﻟﻠﻴﻞ ،ﻭﻗﺮﺑِﻬﺎ ﻣﻦ ﺍﻟ ﺍﻟﱵ ﻳﺸﻬﺪﻫﺎ ﺍﻟﻠﹼﻪ ﻭﻣﻼﺋﻜﺘﻪ ،ﺃﻭ ﻣﻼﺋﻜ ﹸﺔ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻛﻤﺎ ﺭﻭﻱ ﻫﺬﺍ ،ﻭﻫﺬﺍ ،ﰲ ﺗﻔﺴﲑ ﺚ ﺍﺑﻦ ﺃﰊ ﺸﻬﻮﺩﹰﺍ﴾ ]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 ﺍﳌﻘﺒﺮﻱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺃﰊ ﻫ ﺮْﻳﺮﺓ ﻗﺎﻝ :ﻛﺎﻥ ﻉ ﻣﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻳﺮﻓﻊ ﻳﺪﻳﻪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ِﻣ ﻦ ﺍﻟ ﺮﻛﹸﻮ ِ ﻓﻴﻬﺎ ،ﻓﻴﺪﻋﻮ ﺬﺍ ﺍﻟﺪﻋﺎﺀ) :ﺍﻟﻠﱠﻬ ﻢ ﺍ ْﻫﺪِﱐ ﻓِﻴ ﻤ ْﻦ ﻫ ﺪْﻳﺖ ،ﻭﻋﺎﻓِﲏ ﻓِﻴ ﻤ ْﻦ ﻋﺎﹶﻓْﻴﺖ ،ﻭﺗ ﻮﱠﻟﻨِﻲ ﻚ ﺗ ﹾﻘﻀِﻲ ﻭ ﹶﻻ ﻳﻘﹾﻀﻰ ﻀْﻴﺖِ ،ﺇﻧ ﻓِﻴ ﻤ ْﻦ ﺗ ﻮﱠﻟْﻴﺖ ،ﻭﺑﺎﺭِﻙ ﱄ ﻓِﻴﻤﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ ،ﻭﻗِﲏ ﺷ ﺮ ﻣﺎ ﹶﻗ ﺖ( ﻓﻤﺎ ﺃﺑﲔ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻟﻮ ﻛﺎﻥ ﺖ ﺭﺑﻨﺎ ﻭﺗﻌﺎﹶﻟْﻴ ﻋﹶﻠْﻴﻚِ ،ﺇﻧ ﻪ ﹶﻻ ﻳ ِﺬﻝﱡ ﻣ ْﻦ ﻭﺍﹶﻟْﻴﺖ ،ﺗﺒﺎ 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 ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻗﺎﻝ :ﻭﺍﻟﻠﹼﻪ ﻷﻧﺎ ﺃﻗﺮﺑﻜﻢ ﺻﻼ ﹰﺓ ﺑﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﻜﺎﻥ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻳﻘﻨﺖ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ ﻣِﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﻌﺪﻣﺎ ﻳﻘﻮﻝ :ﺳﻤ ﻊ ﺍﻟﱠﻠ ﻪ ِﻟ ﻤ ْﻦ ﺣﻤِﺪﻩ ،ﻓﻴﺪﻋﻮ ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﻳﻠﻌ ﻦ ﺍﻟ ﹸﻜﻔﱠﺎﺭ) (٤٠٠ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺕ ﺳﻨﺔ، ﺐ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﻳﻌﻠﱢﻤﻬﻢ 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 ،ﻓﺈﻢ ﻳﻘﻨﺘﻮﻥ ﺣﻴ ﹸ ﻗﻨﺖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ،ﻭﻳﺘﺮﻛﹸﻮﻧﻪ ﺣﻴﺚ ﺗﺮﻛﻪ ،ﻓﻴﻘﺘﺪﻭﻥ ﺑﻪ ﰲ ﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ،ﻭﻳﻘﻮﻟﻮﻥ :ﻓِﻌﻠﻪ ﺳﻨﺔ ،ﻭﺗﺮﻛﹸﻪ ﻟﺴﻨﺔ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﻳﻨﻜﺮﻭﻥ ﻋﻠﻰ ﻣﻦ ﺩﺍﻭﻡ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻜﺮﻫﻮﻥ ﻓﻌﻠﻪ ،ﻭﻻ ﻳﺮﻭﻧﻪ ﺑﺪﻋﺔ ،ﻭﻻ ﻓﺎ ِﻋﻠﹶﻪ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺴﻨﺔ ،ﻛﻤﺎ ﻻ ﻳﻨﻜِﺮﻭﻥ 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 ﺃﺎ ﺳﻨﺔ ،ﻭﻣﻦ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺟﻬﺮ ﺍﻹِﻣﺎﻡ ﺑﺎﻟﺘﺄﻣﲔ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺒﺎﺡ ﺍﻟﺬﻱ ﻻ ﻳﻌﻨﻒ ﻓﻴﻪ ﻣﻦ ﻓﻌﻠﻪ ،ﻭﻻ ﻣ ْﻦ ﺗﺮﻛﻪ ،ﻭﻫﺬﺍ ﻛﺮﻓﻊ ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻟﺼﻼﺓ ﻭﺗﺮﻛﻪ ،ﻭﻛﺎﳋﻼﻑ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺸﻬﺪﺍﺕ ،ﻭﺃﻧﻮﺍﻉ ﺍﻷﺫﺍﻥ ﻭﺍﻹِﻗﺎﻣﺔ ،ﻭﺃﻧﻮﺍﻉ ﺍﻟﻨﺴﻚ ﻣﻦ ﺍﻹِﻓﺮﺍﺩ ﻭﺍﻟﻘِﺮﺍﻥ ﻭﺍﻟﺘﻤﺘﻊ ،ﻭﻟﻴﺲ ﻣﻘﺼﻮﺩﻧﺎ ﺇﻻ ﺫﻛﺮ ﻫﺪﻳﻪ ج ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﻫﻮ ،ﻓﺈﻧﻪ ﻗِﺒﹶﻠﺔﹸ ﺍﻟﻘﺼﺪ ،ﻭﺇﻟﻴﻪ ﺍﻟﺘﻮﺟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻋﻠﻴﻪ ﻣﺪﺍ ﺭ ﺍﻟﺘﻔﺘﻴﺶ ﻭﺍﻟﻄﻠﺐ ،ﻭﻫﺬﺍ ﺷﻲﺀ ،ﻭﺍﳉﺎﺋﺰ ﺍﻟﺬﻱ ﻻ ﻳﻨﻜﺮ ﻓﻌﻠﹸﻪ ﻭﺗﺮﻛﹸﻪ ﺷﻲﺀ ،ﻓﻨﺤﻦ ﱂ ﻧﺘﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳌﺎ ﻱ ﺍﻟﻨﱯ ج ﺍﻟﺬﻱ ﻛﺎﻥ ﳜﺘﺎﺭﻩ ﻟﻨﻔﺴﻪ ،ﻓﺈﻧﻪ ﳚﻮﺯ ،ﻭﳌﺎ ﻻ ﳚﻮﺯ ،ﻭﺇﳕﺎ ﻣﻘﺼﻮﺩﻧﺎ 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 ﻫﺪﻳﻪ 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 ﻗﺪﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ :ﻭﻫﺬﺍ ﺍﻹِﺳﻨﺎﺩ ﻧﻔﺴﻪ ﻫﻮ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﻚ ﻣِﻦ ﺑﻨِﻲ ﺁﺩﻡ ِﻣ ْﻦ ﹸﻇﻬﻮ ِﺭ ِﻫ ْﻢ﴾ ]ﺍﻷﻋﺮﺍﻑ .[١٧٢ :ﺣﺪﻳﺚ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﴿ ﻭِﺇ ﹾﺫ ﹶﺃ ﺧ ﹶﺬ ﺭﺑ 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؟ ﴿ِﺇﻧﻤﺎ ﹶﺃﻧﺎ ﺭﺳﻮ ﹸﻝ ﺭﺑ ِ ﺧﺎﻃﺒﻬﺎ ﺬﺍ ﻫﻮ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ،ﻫﺬﺍ ﳏﺎﻝ. ﺐ ﻣﻨﺎﻛﲑ ،ﻻ ﻳﺤﺘﺞ 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 ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻘﻴﺎ ﻡ ،ﻭﺍﻟﺴﻜﻮﺕ ،ﻭﺩﻭﺍﻡ ﺍﻟﻌﺒﺎﺩﺓ، ﺽ ﹸﻛﻞﱡ ﺕ ﻭﺍ َﻷ ْﺭ ِ ﺴﻤﺎﻭﺍ ِ ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺍﳋﺸﻮﻉ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟﻪ ﻣ ْﻦ ﰲ ﺍﻟ ﺤ ﹶﺬﺭ ﺖ ﺁﻧﺎ َﺀ ﺍﻟﻠﱠْﻴ ِﻞ ﺳﺎﺟِﺪﹰﺍ ﻭﻗﹶﺎﺋِﻤﹰﺎ ﻳ ْ ﹶﻟﻪ ﻗﹶﺎِﻧﺘﻮﻥ﴾ ]ﺍﻟﺮﻭﻡ ،[٢٦ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﺃ ﻣ ْﻦ ﻫ ﻮ ﻗﹶﺎِﻧ ﺕ ﺭﺑﻬﺎ ﻭﻛﹸﺘِﺒ ِﻪ ﺖ ِﺑ ﹶﻜِﻠﻤﺎ ِ ﺻ ﺪﹶﻗ ْ ﲪ ﹶﺔ ﺭﺑﻪ﴾]ﺍﻟﺰﻣﺮ ،[٩ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭ ﺍﻵ ِﺧ ﺮ ﹶﺓ ﻭﻳ ْﺮﺟﻮ ﺭ ﻀﻞﹸ ﺍﻟﺼﻼ ِﺓ ﻃﹸﻮ ﹸﻝ ﺍﻟ ﹸﻘﻨﻮﺕ().(٤٠٢ ﲔ﴾ ]ﺍﻟﺘﺤﺮﱘ [١٢ :ﻭﻗﺎﻝ ج )ﹶﺃ ﹾﻓ ﺖ ِﻣ ﻦ ﺍﻟﻘﹶﺎِﻧِﺘ ﻭﻛﹶﺎﻧ ْ ﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ [٢٣٨ :ﺃﻣﺮﻧﺎ ﻭﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ :ﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻗﹸﻮﻣﻮﺍ ﻟﻠﱠ ِﻪ ﻗﹶﺎِﻧِﺘ ﺴﻜﹸﻮﺕِ ،ﻭﻧﻬﻴﻨﺎ ﻋ ِﻦ ﺍﻟﻜﹶﻼ ِﻡ) .(٤٠٣ﻭﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﱂ ﻳﻘﻞ :ﱂ ﻳﺰﻝ ﻳﻘﻨﺖ ﺑﻌﺪ ﺑﺎﻟ ﺍﻟﺮﻛﻮﻉ ﺭﺍﻓﻌﹰﺎ ﺻﻮﺗﻪ )ﺍﻟﱠﻠ ﻬﻢ ﺍﻫﺪﱐ ﻓﻴﻤﻦ ﻫﺪﻳﺖ (..ﺇﱃ ﺁﺧﺮﻩ ﻭﻳﺆﻣﻦ 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 :ﺭﺑﻨﺎ ﻭﻟ ﺷﻲﺀ ﺑﻌﺪ ،ﺃﻫ ﹶﻞ ﺍﻟﺜﻨﺎﺀ ﻭﺍﺪ ،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 ﺍﳌﻌﻴﻦ 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 :ﲣﺼﻴﺼﻪ ﺍﻟﻘﻨﻮ ﺍﻟﺪﻋﺎﺀ ﺍﳌﻌﲔ ،ﺇﺫ ﺳﺎﺋﺮ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻘﻨﻮﺕ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻔﺠﺮ ﻭﻏﲑﻫﺎ ،ﻭﺃﻧﺲ ﺺ ﺍﻟﻔﺠﺮ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺎﻟﻘﻨﻮﺕ ،ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :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، ﻓﺘﻌﻴﻦ 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 .ﺃﺣﺪﻫﺎ :ﺃﻥ ﺃﻧﺴﹰﺎ ﻗﺪ ﺃﺧﱪ ﺃﻧﻪ ج ﻛﺎﻥ ﻳﻘﻨﺖ 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 ﻳﻤﻜﻨﻜﻢ ﺃﺑﺪﹰﺍ ﺃﻥ ﺗﻘﻴﻤﻮﺍ 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 ،ﻭﻋﻤﺪﺗﻜﻢ 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 :ﻗﻨ ﺃﺣﻴﺎ ِﺀ ﺍﻟﻌﺮﺏ ،ﰒ ﺗﺮﻛﻪ. ﺍﻟﺜﺎﱐ :ﺃﻥ ﺷﺒﺎﺑﺔ ﺭﻭﻯ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻗﺎﻝ :ﻗﻠﻨﺎ ﻷﻧﺲ ﺖ ﺑﻦ ﻣﺎﻟﻚ :ﺇﻥ ﻗﻮﻣﹰﺎ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﻨﱯ ج ﱂ ﻳﺰﻝ ﻳﻘﻨﺖ 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 ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ،ﻛﺎﻥ ﳛﺪﺙ 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 ﺃﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻘﻨﺘﻮﻥ ،ﻭﺃﻥ ﺑﺪﺀ ﺍﻟﻘﻨﻮﺕ ﻫﻮ ﻗﻨﻮ ﻳﺪﻋﻮ ﻋﻠﻰ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ ،ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﻴﺐ،ﻋﻦ ﻼ ﳊﺎﺟﺔ ،ﻳﻘﺎﻝ ﳍﻢ :ﺍﻟ ﹸﻘﺮﺍﺀُ ،ﻓﻌﺮﺽ ﳍﻢ ﺣﻴﺎ ِﻥ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺳﺒﻌﲔ ﺭﺟ ﹰ ﺃﻧﺲ ﻗﺎﻝ :ﺑﻌ ﹶ ﻣﻦ ﺑﲏ ﺳﻠﻴﻢ ﺭِﻋﻞ ﻭﺫﹶﻛﻮﺍﻥ ﻋﻨﺪ ﺑﺌﺮ ﻳﻘﺎﻝ ﻟﻪ :ﺑﺌﺮ ﻣﻌﻮﻧﺔ ،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 ﻧﻘﻨﺖ).(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 ﻌﺘﻤﺔ 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، ﺴﺘﻀﻌ ِﻔ ﺵ ْﺑ ﻦ ﹶﺃﺑِﻲ ﺭﺑِﻴ ﻌﺔﹶ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﺃْﻧ ِﺞ ﺍﳌﹸ ْ ﺳﹶﻠ ﻤ ﹶﺔ ْﺑ ﻦ ِﻫﺸﺎﻡ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﺃْﻧ ِﺞ ﻋﻴﺎ ﲔ ﹶﻛﺴِﲏ ﻳﻮﺳﻒ( .ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱠﻠ ﻬﻢ ﺍ ْﺷ ﺪ ْﺩ ﻭ ﹾﻃﹶﺄﺗ ﻚ ﻋﻠﹶﻰ ﻣﻀﺮ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ْﺟ ﻌ ﹾﻠﻬﺎ ﻋﹶﻠْﻴ ِﻬ ْﻢ ِﺳِﻨ ﺕ ﺫﻟﻚ ﻟﻪ ،ﻓﻘﺎﻝ :ﺃﻭ ﻣﺎ ﺗﺮﺍﻫﻢ ﻗﺪ ﻉ ﳍﻢ ،ﻓﺬﻛﺮ ﺕ ﻳﻮﻡ ﻓﻠﻢ ﻳﺪ ﻫﺮﻳﺮﺓ :ﻭﺃﺻﺒﺢ ﺫﺍ ﹶﻗ ِﺪﻣﻮﺍ) ،(٤٠٥ﻓﻘﻨﻮﺗﻪ 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 ﻣﻄﺮﻑ ﺑﻦ ﻃﺮﻳﻒ ،ﻋﻦ ﺃﰊ ﺍﳉﻬﻢ ،ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻻ ﻳﺼﻠﻲ ﺻﻼ ﹰﺓ ﻣﻜﺘﻮﺑﺔ ﺇﻻ ﻗﻨﺖ ﻓﻴﻬﺎ. ﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ :ﱂ ﻳﺮﻭﻩ ﻋﻦ ﻣﻄﺮﻑ ﺇﻻ ﳏﻤﺪ ﺑﻦ ﺃﻧﺲ .ﺍﻧﺘﻬﻰ. ﻭﻫﺬﺍ ﺍﻹِﺳﻨﺎﺩ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﺗﻘﻮﻡ ﺑﻪ ﺣﺠﺔ ،ﻓﺎﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ،ﻷﻥ ﺍﻟﻘﻨﻮﺕ ﻫﻮ ﺍﻟﺪﻋﺎﺀ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﱂ ﻳﺼﻞ 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 ﺗﺒﲔ 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 ﺑﻌﺪﻩ .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 ﻏﲑﻩ .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 ﺧﻔﺎﻑ ﺑﻦ ﺇﳝﺎﺀ ﺑ ِﻦ ﺭ ْﺣﻀﺔ ،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 ﻳﺨﺘﺎﺭ 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 ﲢﻤﻞ ﻣﺬﻫﺒﺎﹰ، ﻭﺍﻧﺘﺼﺮ ﻟﻪ ﰲ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﺿﻄﺮ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﻠﻚ. ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ :ﺃﺣﺎﺩﻳﺚ ﺃﻧﺲ ﻛﻠﻬﺎ ﺻﺤﺎﺡ ،ﻳﺼﺪﻕ ﺑﻌﻀﻬﺎ 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 ﺍﻟﻘﻨﻮ ِ ﺼﹶ ﺍﻟﻨﱯ ج) :ﹶﺃﻓﹾﻀ ﹸﻞ ﺍﻟ ﻟﻠﺪﻋﺎﺀ ،ﻓﻌﻠﻪ ﺷﻬﺮﹰﺍ ﻳﺪﻋﻮ ﻋﻠﻰ ﻗﻮﻡ ،ﻭﻳﺪﻋﻮ ﻟﻘﻮﻡ ،ﰒ ﺍﺳﺘﻤ ﺮ ﻳﻄﻴﻞ 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 ﻳﺼﻠﻲ 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 ﻭﻳﻤﺠﺪﻩ ،ﻭﻳﺪﻋﻮﻩ ،ﻭﻫﺬﺍ ﻏ ﲑ ﺍﻟﻘﻨﻮ ِ ) (٤٠٨ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٧٥٦ ) (٤٠٩ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٤٩/٢ﻭﻣﺴﻠﻢ ) ،(٤٧٢ﻭﺃﲪﺪ ).(٢٢٦/٣
١٥٢ ﺺ ﻫﺬﺍ ﺑﺎﻟﻔﺠﺮ، ﻭﻋﺼﻴﺔ ﻭﺑﲏ ﻟِﺤﻴﺎﻥ ،ﻭﺩﻋﺎﺀ 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 :ﺭﻛﹸﻮﻋﻪ ،ﻭﺍﻋﺘﺪﺍﻟﻪ ،ﻭﺳﺠﻮﺩﻩ ،ﻭﻗﻴﺎﻣﻪ 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 ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻏ ﲑ ﺫﻟﻚ ،ﻓﻠﻢ ﻳﺸﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻛﺎﻧﻮﺍ ﻣﺪﺍﻭﻣﲔ ﻋﻠﻴﻪ ﻛ ﱠﻞ ﻏﺪﺍﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻧﺎﺯﻋﻬﻢ ﻓﻴﻪ ﲨﻬﻮ ﺭ ﺍﻟﻌﻠﻤﺎﺀ، ﻭﻗﺎﻟﻮﺍ :ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻣﻦ ﻓِﻌﻠﻪ ﺍﻟﺮﺍﺗﺐ ،ﺑﻞ ﻭﻻ ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻓﻌﻠﻪ. ﻭﻏﺎﻳﺔ ﻣﺎ ﺭﻭﻱ 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 ،ﻭﻋﺎِﻓﻨِﻲ ﻓِﻴ ﻤ ْﻦ ﻋﺎﹶﻓْﻴﺖ ،ﻭﺗ ﻮﱠﻟﻨِﻲ ﻓِﻴ ﻤ ْﻦ ﺗ ﻮﱠﻟْﻴﺖ ،ﻭﺑﺎ ِﺭﻙ ﻟِﻲ ﻚ ﺗ ﹾﻘﻀِﻲ ،ﻭ ﹶﻻ ﻳ ﹾﻘﻀﻰ ﻋﹶﻠْﻴﻚِ ،ﺇﻧﻪ ﹶﻻ ﻳ ِﺬﻝﱡ ﻣ ْﻦ ﻀْﻴﺖ ،ﻓﹶﺈﻧ ﻓِﻴﻤﺎ ﹶﺃﻋْﻄْﻴﺖ ،ﻭﻗِﲏ ﺷ ﺮ ﻣﺎ ﹶﻗ ﺖ() (٤١٠ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ ،ﻭﻻ ﻧﻌﺮﻑ ﰲ ﺖ ﺭﺑﻨﺎ ﻭﺗﻌﺎﹶﻟْﻴ ﻭﺍﻟﹶﻴﺖ ،ﺗﺒﺎ ﺭ ﹾﻛ ﺖ(، ﺍﻟﻘﻨﻮﺕ ﻋﻦ ﺍﻟﻨﱯ ج ﺷﻴﺌﹰﺎ ﺃﺣﺴ ﻦ ﻣﻦ ﻫﺬﺍ ،ﻭﺯﺍﺩ ﺍﻟﺒﻴﻬﻘﻲ ﺑﻌﺪ ) ﻭ ﹶﻻ ﻳ ِﺬﻝﱡ ﻣ ْﻦ ﻭﺍﹶﻟْﻴ ﺖ().(٤١١ ) ﻭ ﹶﻻ ﻳ ِﻌ ﺰ ﻣﻦ ﻋﺎ ﺩْﻳ ﻭﳑﺎ 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 ﻳﺒﲔ 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 ﺃﺣﺪﳘﺎ :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 ،ﹶﺃْﻧﺴﻰ ﹶﻛﻤﺎ ﺗْﻨ ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝِ) :ﺇﻧﻤﺎ ﹶﺃﻧﺎ ﺑ ﹶﻓ ﹶﺬ ﱢﻛﺮﻭﱐ().(٤١٢ ﻭﻛﺎﻥ ﺳﻬﻮﻩ ﰲ ﺍﻟﺼﻼﺓ ﻣﻦ ﲤﺎﻡ ﻧﻌﻤﺔ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﻣﺘﻪ ،ﻭﺇﻛﻤﺎ ِﻝ ﺩﻳﻨﻬﻢ ،ﻟﻴﻘﺘﺪﻭﺍ ﺑﻪ ﻓﻴﻤﺎ ﻳﺸﺮﻋﻪ ﳍﻢ ﻋﻨﺪ ﺍﻟﺴﻬﻮ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺍﳌﻨﻘﻄﻊ ﺍﻟﺬﻱ ﰲ )ﺍﳌﻮﻃﺄ(ِ) :ﺇﻧﻤﺎ ﺃْﻧﺴﻰ ﺃ ْﻭ ﺃﻧﺴﻰ َﻷﺳ ﻦ().(٤١٣ ﻭﻛﺎﻥ ج ﻳﻨﺴﻰ ،ﻓﻴﺘﺮﺗﺐ ﻋﻠﻰ ﺳﻬﻮﻩ ﺃﺣﻜﺎ ﻡ ﺷﺮﻋﻴﺔ ﲡﺮﻱ ﻋﻠﻰ ﺳﻬﻮ ﺃﻣﺘﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻘﺎﻡ ج ﻣﻦ ﺍﺛﻨﺘﲔ ﰲ ﺍﻟﺮﺑﺎﻋﻴﺔ ،ﻭﱂ ﳚﻠﺲ ﺑﻴﻨﻬﻤﺎ ،ﻓﻠﻤﺎ ﻗﺾ ﺻﻼﺗﻪ ،ﺳﺠﺪ ﺳﺠﺪﺗﲔ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ،ﰒ ﺳﻠﻢ ،ﻓﺄﺧ ﹶﺬ ﻣﻦ ﻫﺬﺍ ﻗﺎﻋﺪﺓ :ﺃﻥ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻟﻴﺴﺖ ﺑﺄﺭﻛﺎﻥ ﺳﻬﻮﺍﹰ ،ﺳﺠﺪ ﻟﻪ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ،ﻭﺃﺧ ﹶﺬ ﻣﻦ ﺑﻌﺾ ﻃﺮﻗﻪ ﺃﻧﻪ :ﺇﺫﺍ ﺗﺮﻙ ﺫﻟﻚ ﻭﺷﺮﻉ ﰲ ﺭﻛﻦ ،ﱂ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺘﺮﻭﻙ ،ﻷَﻧﻪ ﳌﺎ ﻗﺎﻡ ،ﺳﺒﺤﻮﺍ ،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 ﺤْﻴﻨﺔ ،ﺃﻧﻪ ج ﻗﺎﻡ ﻣﻦ ﺍﹾﺛﻨﺘْﻴ ِﻦ ﻣﻦ ﺍﻟﻈﻬﺮ ،ﻭﱂ ﻳﺠْﻠﺲ ﺑﻴﻨﻬﻤﺎ ،ﻓﻠﻤﺎ ﻗﻀﻰ ﺻﻼﺗﻪ ،ﺳ ﺑ ﻚ. ﺠ ﺪﺗْﻴﻦِ ،ﰒ ﺳﻠﻢ ﺑﻌﺪ ﺫﻟ ﺳ ْ )(٤١٤ ﺴﱢﻠ ﻢ . ﻭﰲ ﺭﻭﺍﻳﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ :ﻳ ﹶﻜﺒﺮ 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 ،ﻓﺴﺒﺢ ﺑﻪ ﻣﻦ 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 ﴰﹶﺎﺳﺔ ﺍﳌﹶﻀﺮﻱ ﻗﺎﻝ :ﺻﻠﱠﻰ ﺑﻨﺎ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺍﳉﹸﻬﲏ ،ﻓﻘﺎﻡ ﻭﻋﻠﻴﻪ ﺟﻠﻮﺱ ،ﻓﻘﺎ ﹶﻝ ﺍﻟﻨﺎﺱ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠﻪِ ،ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ ،ﻓﻠﻢ ﳚﻠﺲ، ﻭﻣﻀﻰ ﻋﻠﻰ ﻗﻴﺎﻣﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺻﻼﺗﻪ ،ﺳﺠﺪ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ ﻭﻫﻮ ﺟﺎﹶﻟﺲ ،ﻓﻠﻤﺎ ﺴﻨ ﹶﺔ ﺍﱠﻟﺬِﻱ ﺳﻠﱠﻢ ،ﻗﺎﻝ :ﺇﱐ ﲰﻌﺘﻜﻢ ﺁﻧﻔﹰﺎ ﺗﻘﻮﻟﻮﻥ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻟﻜﻴﻤﺎ ﺃﺟﻠﺲ ،ﻟ ِﻜ ﻦ ﺍﹶﻟ ﺻﻨﻌْﺖ) (٤١٦ﻭﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺑﺤﻴﻨﺔ 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 ﺑﺤﻴﻨﺔ ﻣﺎ ﺷﺎﻫﺪﻩ ،ﻭﺣﻜﻰ ﺍﳌﻐﲑ ﹸﺓ ﻣﺎ ﺷﺎﻫﺪﻩ ،ﻓﻴﻜﻮﻥ ﻛِﻼ ﺍﻷﻣﺮﻳﻦ ﺟﺎﺋﺰﺍﹰ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﻳﺪ 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 ﺪﺗْﻴ ِﻦ ﺑﻌﺪ ﺍﻟﺴﻼ ِﻡ ﻭﺍﻟﻜﻼﻡ ،ﻳﻜﺒﺮ ﺣِﲔ ﻳﺴﺠﺪ، ﺠ ﺪ ﺳ ْ ﺗ ﹶﻜﱠﻠﻢ ،ﹸﺛﻢ ﺃﺗ ﻤﻬﺎ ،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 ﻳﻜﺒﺮ 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 ﻣﺎ ﺣِ ﻔ ﹶ ﻓﻬﺬﺍ ﳎﻤﻮ ﺗﻀﻤﻦ ﺳﺠﻮﺩ ﻩ ﰲ ﺑﻌﻀﻪ ﻗﺒ ﹶﻞ ﺍﻟﺴﻼﻡ ،ﻭﰲ ﺑﻌﻀﻪ ﺑﻌﺪﻩ. 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 ﻣﺬﻫﺒﻪ 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 ﻳﺴﺄﻝ 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 ﺑﺤﻴﻨﺔ ﻭﰲ ﺍﻟﺸﻚ ﻳﺒﲏ 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 ﻳﻌﺮِﺽ 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 ،ﻭﺳﺠﺪ ﺳﺠﺪﰐ ﺍﻟﺴﻬﻮ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،ﻭﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺍﻟﺘﺤﺮﻱ 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 ﺣﺪﻛﹸ ْﻢ ﻓِﻲ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ،ﻓﻬﻮ )ِﺇﺫﹶﺍ ﺷ ﺠ ﺪﺗْﻴ ِﻦ ﹶﻗْﺒ ﹶﻞ ﺃﻥ ﺴﺠ ﺪ ﺳ ْ ﺸﻚ ،ﻭﻟﻴْﺒ ِﻦ ﻋﻠﹶﻰ ﻣﺎ ﺍ ْﺳﺘْﻴ ﹶﻘﻦ ،ﱠﰒ ﻳ ْ ﺡ ﺍﻟ ﹶﺃﹶﺛﻼﹶﺛﹰﺎ ﹶﺃ ْﻡ ﹶﺃ ْﺭﺑ ﻌﺎﹰ ،ﹶﻓ ﹾﻠﻴ 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 ﺼﻮﺍﺏ ،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 ِﻟﻴﺴﺠﺪ ﺳﺠ ﺪﺗ ِ ﲔ( ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ،ﻭﺇﺫﺍ ﺭﺟﻊ ﺇﱃ ﺍﻟﺘﺤﺮﻱ ،ﺳﺠﺪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ. ﺳﺠ ﺪﺗ ِ ﻭﺍﻟﻔﺮﻕ ﻋﻨﺪﻩ ﺑﲔ ﺍﻟﺘﺤﺮﻱ ﻭﺍﻟﻴﻘﲔ ،ﺃﻥ ﺍﳌﺼﻠﻲ ﺇﺫﺍ ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﺑﲎ ﻋﻠﻰ ﻏﺎﻟﺐ ﻇﻨﻪ 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 ﺍﻟﺴﻼﻡ 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 ﻳﺘﺤﺮﻯ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻣﺪﺍ ﺭ ﺃﺟﻮﺑﺘﻪ .ﻭﻋﻠﻰ ﺍﳊﺎﻟﲔ ﲪ ﹸﻞ ﺍﳊﺪﻳﺜﲔ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﺍﻟﺸﻚ :ﺇﺫﺍ ﻛﺎﻥ ﺃ ﻭ ﹶﻝ ﻣﺎ 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 ﻳﻮﻣﻰﺀ ﺑﺒﺼﺮﻩ ﺇﱃ ﺃﺻﺒﻌﻪ ﰲ ﺍﻟﺪﻋﺎﺀ ،ﻭﻻ ﲡﹶﺎ ِﻭﺯ ﺑﺼﺮ ﻩ ﺇﺷﺎﺭﺗﻪ).(٤٢٥ ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻛﺎﻥ ِﻗﺮﺍ ﻡ ﻟﻌﺎﺋﺸﺔ، ﻚ ﻫﺬﹶﺍ ،ﹶﻓِﺈﻧﺔ ﹶﻻ ﺗﺰﺍ ﹶﻝ ﺗﺼﺎﻭِﻳ ﺮ ﻩ ﱯ ج) :ﹶﺃ ِﻣﻴﻄِﻲ ﻋﻨﻲ ِﻗﺮﺍ ﻣ ِ ﺐ ﺑﻴﺘﻬﺎ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﺳﺘﺮﺕ ﺑﻪ ﺟﺎِﻧ )(٤٢٦ ﺖ ﻟﻪ ﰲ ﺻﻼﺗﻪ. ﺿ ْ ﻭﻟﻮ ﻛﺎﻥ ﻳﻐﻤﺾ 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 ﺨﻤِﻴﺼﱵ ﻫ ِﺬ ِﻩ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﺟ ْﻬﻢٍ ،ﻭﹾﺃﺗﻮﻧِﻲ ﺃﻋﻼﻣﻬﺎ ﻧﻈﺮﺓ ،ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﻗﺎﻝ) :ﺍ ﹾﺫ ﻫﺒﻮﺍ ِ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 ﺑِﺎْﻧﺒِﺠﺎِﻧﻴ ِﺔ ﹶﺃﺑِﻲ ﺟﻬﻢٍ ،ﹶﻓِﺈﻧﻬﺎ ﹶﺃﹾﻟ ﻬﺘْﲎ ﺁﻧﻔﹰﺎ ﺚ ﺍﻟﺘﻔﺎﺗﻪ ﺇﱃ ﺇﺫ ﻏﺎﻳﺘﻪ ﺃﻧﻪ ﺣﺎﻧﺖ ﻣﻨﻪ ﺍﻟﺘﻔﺎﺗﺔ ﺇﻟﻴﻬﺎ ﻓﺸﻐﻠﺘﻪ ﺗﻠﻚ ﺍﻻﻟﺘﻔﺎﺗ ﹸﺔ ﻭﻻ ﻳ ﺪ ﹸﻝ ﺣﺪﻳ ﹸ ﺕ ﻣﻨﻪ ﻛﺎﻥ ﻟِﻠﺤﺎﺟﺔ، ﺍﻟﺸﻌﺐ 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 ﺍﻟﻌﻨﻘﻮﺩ ﳌﺎ ﺠ ِﻦ) (٤٢٨ﻭﻛﺬﻟﻚ ﺭﺃﻯ ﺍﳉﻨﺔ ،ﻭﻛﺬﻟﻚ ﺭﺅﻳﺘ ﻪ ﺍﻟﻨﺎ ﺭ ﻭﺻﺎﺣﺒ ﹶﺔ ﺍﳍﺮﺓ ﻓﻴﻬﺎ ،ﻭﺻﺎ ِﺣ ﺤ ﺐ ﺍ ِﳌ ْ ﺚ ﻣﺪﺍﻓﻌﺘﻪ ﻟﻠﺒﻬﻴﻤﺔ ﺍﻟﱵ ﺃﺭﺍﺩﺕ ﺃﻥ ﲤﺮ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﺭﺩﻩ ﺍﻟﻐﻼ ﻡ ﻭﺍﳉﺎﺭﻳﺔ ،ﻭﺣﺠﺰﻩ 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 ﻳﺸﲑ ﺇﱃ ﻣﻦ ﻳﺮﺍﻩ ،ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ ﺭﺅﻳ ﹶﺔ ﻋﲔ ،ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳ ﹸ ﺚ ﻭﻏﲑﻫﺎ ﻳﺴﺘﻔﺎﺩ ﻣِﻦ ﳎﻤﻮﻋﻬﺎ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ ﻳْ ﻐ ِﻤﺾ ﻋﻴﻨﻴﻪ ﰲ ﺍﻟﺼﻼﺓ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻛﺮﺍﻫﺘﻪ ،ﻓﻜﺮِﻫﻪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ،ﻭﻗﺎﻟﻮﺍ:ﻫﻮ ﻓﻌ ﹸﻞ ﺏ ﺇﱃ ﲢﺼﻴﻞ ﺍﳋﺸﻮﻉ ﺍﻟﺬﻱ ﺍﻟﻴﻬﻮﺩ ،ﻭﺃﺑﺎﺣﻪ ﲨﺎﻋﺔ ﻭﱂ ﻳﻜﺮﻫﻮﻩ ،ﻭﻗﺎﻟﻮﺍ :ﻗﺪ ﻳﻜﻮ ﹸﻥ ﺃﻗﺮ ﺨﻞﹸ ﺡ ﺍﻟﺼﻼﺓ ﻭﺳﺮﻫﺎ ﻭﻣﻘﺼﻮﺩﻫﺎ .ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻘﺎﻝ :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 ﻳﺸﻮﺵ ﻋﻠﻴﻪ ﻗﻠﺒﻪ ،ﻓﻬﻨﺎﻟﻚ ﻻ ﻳﻜﺮﻩ 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 ،ﺗﺒﺎ ﺭ ﹾﻛ ﻚ ﺍﻟﺴ ﹶ ﻼﻡ ،ﻭﻣﻨ ﺴﹶ ﺖ ﺍﻟ ﻛﺎﻥ ﺇﺫﺍ ﺳﻠﻢ ،ﺍﺳﺘﻐﻔﺮ ﺛﻼﺛﺎﹰ ،ﻭﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃْﻧ ﻼ ِﻝ ﻭﺍ ِﻹ ﹾﻛﺮﺍ ِﻡ().(٤٢٩ ﳉﹶ ﻳﺎ ﺫﹶﺍ ﺍ ﹶ ﻭﱂ ﳝﻜﺚ ﻣﺴﺘﻘِﺒ ﹶﻞ ﺍﻟﻘِﺒﻠﺔ ﺇﻻ ﻣﻘﺪﺍ ﺭ ﻣﺎ ﻳﻘﻮ ﹸﻝ ﺫﻟﻚ ،ﺑﻞ ﻳﺴﺮﻉ 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 ﻳﻘﺒِﻞ 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 ﺩﺑﺮ ﻛ ﱢﻞ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ) :ﹶﻻ ﺇﻟﻪ ِﺇﻻﱠ ﺍﻟﻠﹼﻪ ﻭ ْﺣﺪﻩ ﹶﻻ ﺷﺮِﻳ ﺤ ْﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻲﺀ ﹶﻗﺪِﻳﺮ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﻻ ﻣﺎﻧ ﻊ ِﻟﻤﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ،ﻭﻻ ﻣ ْﻌ ِﻄ ﻲ ِﻟﻤﺎ ﻚ ﻭﹶﻟﻪ ﺍﹾﻟ ﺍ ﹸﳌ ﹾﻠ )(٤٣٤ ﳉ ﺪ( . ﻚﺍ ﹶ ﳉ ﺪ ِﻣْﻨ ﻣﻨ ْﻌﺖ ،ﻭ ﹶﻻ ﻳْﻨ ﹶﻔﻊ ﺫﹶﺍ ﺍ ﹶ ﻚ ﻭﻟ ﻪ ﺍﹾﻟﺤﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ) :ﹶﻻ ﺇﻟﻪ ﺇِﻻ ﺍﻟﱠﻠ ﻪ ﻭ ْﺣ ﺪﻩ ﻻ ﺷﺮِﻳ ﹸﻛﻞﱢ ﺷﻲﺀ ﻗﹶﺪﻳﺮ ،ﻭ ﹶﻻ ﺣ ْﻮ ﹶﻝ ﻭﻻ ﻗﹸ ﻮ ﹶﺓ ِﺇﻻﱠ ﺑﺎﻟﻠﱠﻪ ،ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻭﻻ ﻧ ْﻌﺒﺪ ﺇ ﹶﻻ ِﺇﻳﺎﻩ ،ﹶﻟﻪ ﺍﻟﻨ ْﻌ ﻤﺔﹸ، ﲔ ﹶﻟﻪ ﺍﻟﺪﻳ ﻦ ﻭﻟﹶﻮ ﹶﻛﺮِﻩ ﺴﻦ ،ﹶﻻ ﺇﻟﻪ ِﺇﻻ ﺍﻟﻠﻪ ،ﻣﺨْﻠﺼ ﺤ ﻀﻞﹸ ،ﻭﹶﻟﻪ ﺍﻟﱠﺜﻨﺎ ُﺀ ﺍﹾﻟ ﻭﹰﻟﻪ ﺍﹶﻟ ﹶﻔ ْ )(٤٣٥ ﺍﹾﻟ ﹶﻜﺎِﻓﺮﻭ 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 ﻣﺎ ﹶﻗ ﺪ ْﻣﺖ ،ﻭﻣﺎ ﺃ ﺧﺮْﺕ ،ﻭﻣﺎ ﺃ ْﺳ ﺮ ْﺭﺕ ،ﻭﻣﺎ ﺖ ﺍ ﹸﳌ ﺆ ﺧﺮ ،ﹶﻻ ﺇﻟ ﻪ ﺇِﻻ ﺖ ﺍ ﹸﳌ ﹶﻘﺪ ﻡ ،ﻭﺃْﻧ ﺖ ﹶﺃ ْﻋﹶﻠﻢ ﺑﻪ ﻣﻨﻲ ،ﺃْﻧ ﺃ ْﻋﹶﻠْﻨﺖ ،ﻭﻣﺎ ﺃ ْﺳﺮﻓﺖ ،ﻭﻣﺎ 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 ﺃﺣﺪﳘﺎ :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 ﺷﻲ ٍﺀ ﻭ ﻣﻠِﻴ ﹶﻜﻪ ،ﺃﹶﻧﺎ ﺷﻬﻴ ﺪ ﹶﺃﻧ )ﺍﻟﻠ ﻬﻢ ﺭﺑﻨﺎ ﻭ ﺭ ﺏ ﹸﻛﻞﱢ ﺷﻲﺀٍ، ﺤﻤﺪﹰﺍ ﻋْﺒﺪ ﻙ ﻭﺭﺳﻮﻟﻚ ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﻭ ﺭ ﺏ ﻛ ﱢﻞ ﺷﻲﺀٍ ،ﹶﺃﻧﺎ ﺷﻬِﻴ ﺪ ﹶﺃﻥﱠ ﻣ ﺭﺑﻨﺎ ﻭ ﺭ ﻚ ﻭﹶﺃ ْﻫﻠِﻲ ﹶﺃﻧﺎ ﺷﻬِﻴ ﺪ ﹶﺃﻥﱠ ﺍﻟ ِﻌﺒﺎ ﺩ ﹸﻛﱠﻠﻬﻢ ِﺇ ْﺧ ﻮﺓﹲ ،ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﻭﺭﺏ ﻛﻞ ﺷﻲﺀٍ ،ﺍ ْﺟ ﻌﻠﹾﲏ ﹾﳐﻠِﺼﹰﺎ ﹶﻟ ﺠﺐْ ،ﺍﻟﱠﻠ ﻪ ﺃ ﹾﻛﺒﺮ ﰲ ﻛ ﱢﻞ ﺳﺎﻋﺔ ِﻣ ﻦ ﺍﻟ ﺪْﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮ ِﺓ ﻳﺎ ﺫﹶﺍ ﺍﳉﻼﻝ ﻭﺍﻹِﻛﺮﺍﻡِ ،ﺍ ْﺳ ﻤ ْﻊ ﻭﺍ ْﺳﺘ ِ ﺴِﺒ ﻲ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ْﻌ ﻢ ﺍﹾﻟ ﻮﻛِﻴﻞﹸ ،ﺍﻟﱠﻠ ﻪ ﺕ ﻭﺍﻷَﺭﺽ .ﺍﷲ ﹶﺃ ﹾﻛﺒﺮ ﺍ َﻷ ﹾﻛﺒﺮ ،ﺣ ْ ﺴﻤﺎﻭﺍ ِ ﺍﻷَﻛْﺒ ﺮ ﺍﻟﱠﻠ ﻪ ﻧﻮﺭ ﺍﻟ ﻸ ﹾﻛﺒﺮ (٤٣٨)(ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ. ﹶﺃ ﹾﻛﺒﺮ ﺍﻟ َ ﻭﻧﺪﺏ ﺃﻣﺘﻪ ﺇﱃ ﺃﻥ ﻳﻘﻮﻟﹸﻮﺍ ﰲ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ :ﺳﺒﺤﺎ 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 ْﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﹶﻟﻪ ﺍ ﹸﳌﻠﹾﻚ ﻭﹶﻟﻪ ﺍﹾﻟ ﻭ ﻫﻮﻋﻠﻰ 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 ﻭﺣﺪﻩ 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 ﺭﺟﺎﺕٍ ،ﻭ ﹸﻛﻦ ﹶﻟﻪِ ﻋ ْﺪ ﹶﻝ ﻋﺘﺎﹶﻗ ِﺔ ﹶﺃ ْﺭﺑﻊ ِﺭﻗﹶﺎﺏٍ ،ﻭ ﹸﻛﻦ ﹶﻟﻪ ﺣﺮﺳﹰﺎ ِﻣ ﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺣﺘﻰ ﻳ ْﻤﺴِﻰ، ﺼِﺒ ﺢ() (٤٤٦ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮ ﹸﻝ ﻚ ﺣﺘﻰ ﻳْ ﺏ ﺩﺑ ﺮ ﺻﻼِﺗ ِ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 ،ﻭﺍ ْﻫﺪِﱐ ﻭﺍﺭﺯﻗﲏ ﻋﺸﺮﺍﹰ، ﻭﻳﺘﻌﻮﺫ ﻣِﻦ ﺿِﻴﻖ ﺍﳌﻘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﺸﺮﹰﺍ( ﻓﺎﻟﻌﺸﺮ ﰲ ﺍﻷَﺫﻛﺎﺭ ﻭﺍﻟﺪﻋﻮﺍﺕ ﻛﺜﲑﺓ .ﻭﺃﻣﺎ ﺍﻹِﺣﺪﻯ ﻋﺸﺮﺓ ،ﻓﻠﻢ ﳚﻰﺀ ﺫﻛﺮﻫﺎ 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 ﹾﻠﺘﻪِ ﻋ ْ ﺨ ِﻄﻚ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻌ ﹾﻔ ِﻮ ﻙ ﻣﻦ ِﻧ ﹾﻘ ﻤِﺘﻚ، ﺖ ﻓِﻴﻬﺎ ﻣﻌﺎﺷِﻲ ،ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ﺑِﺮﺿﺎ ﻙ ِﻣ ْﻦ ﺳ ﺟ ﻌ ﹾﻠ ﻚ ﳉ ﺪ ِﻣْﻨ ﻚ ِﻣْﻨﻚ ،ﹶﻻ ﻣﺎﻧ ﻊ ِﻟﻤﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ ،ﻭ ﹶﻻ ﻣْ ﻌ ِﻄ ﻲ ِﻟﻤﺎ ﻣﻨ ْﻌﺖ ،ﻭ ﹶﻻ ﻳْﻨ ﹶﻔﻊ ﺫﺍ ﺍ ﹶ ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ )(٤٤٧ ﳉ ﺪ( . ﺍﹶ ﺖ ﻭﺭﺍﺀ ﻧﺒﻴﻜﻢ ج ﻭﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ( ﻋﻦ ﺃﰊ ﺃﻳﻮﺏ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﺻﻠﻴ ﻱ ﻭﺫﹸﻧﻮﺑِﻲ ﻛﹸﻠﱠﻬﺎ، ﺇﻻ ﲰﻌﺘﻪ ﺣِﲔ ﻳﻨﺼ ِﺮﻑ ﻣِﻦ ﺻﻼﺗﻪ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﺧﻄﹶﺎﻳﺎ ﻼﻕِِ ،ﺇﻧ ﻪ ﹶﻻ ﻳ ْﻬﺪِﻱ ﺍﻟﱠﻠ ﻬﻢ ﹶﺃْﻧ ِﻌ ْﻤﻨِﻲ ﻭﹶﺃﺣْﻴﻨِﻲ ﻭﺍ ْﺭﺯﻗﻨِﻲ ،ﻭﺍ ْﻫ ِﺪﻧِﻲ ِﻟﺼﺎﻟِﺢ ﺍﻷ ْﻋﻤﺎ ِﻝ ﻭﺍﻷَﺧ ﹶ ﺖ().(٤٤٨ ﺼ ِﺮﻑ ﻋ ْﻦ ﺳﻴِﺌﻬﺎ ِﺇﻻﱠ ﹶﺃْﻧ ﺤ ﻬﺎ ِﺇﻻﱠ ﹶﺃْﻧﺖ ،ﻭ ﹶﻻ ﻳ ْ ِﻟﺼﺎِﻟ ِ 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 ﺍﻟﻨﺎ ِﺭ ﺳْﺒ ﻊ ﻣﺮﺍﺕٍ ،ﹶﻓِﺈﻧ ﺖ ﺍﻟ ﺻﻠﱠﻴ جِ) :ﺇﺫﹶﺍ ﺖ ﺍ ﹶﳌ ْﻐ ِﺮﺏ ،ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﺻﹶﻠْﻴ ﻚ ﺟﻮﺍﺭﹰﺍ ِﻣ ﻦ ﺍﻟﻨﺎﺭ ،ﻭِﺇﺫﹶﺍ ﺐ ﺍﻟﱠﻠ ﻪ ﹶﻟ ِﺇ ﹾﻥ ﻣﺖِ ﻣ ْﻦ ﻳ ْﻮ ِﻣﻚ ،ﹶﻛﺘ ﻚ ﹶﻛﺘ ﺖ ِﻣ ْﻦ ﹶﻟْﻴﹶﻠِﺘ ﻚ ِﺇ ﹾﻥ ﻣ ﺕ ﹶﻓِﺈﻧ ﺗﺘ ﹶﻜﻠﱠ ﻢ :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ِﺟﺮْﱐ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ﺳْﺒ ﻊ ﻣﺮﺍ ٍ ﻚ ِﺟﻮﺍﺭﹰﺍ ﺐ ﺍﻟﱠﻠ ﻪ ﹶﻟ ِﻣ ﻦ ﺍﻟﻨﺎ ِ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 ﳉﻨ ِﺔ ِﺇﻻﱠ ﹶﺃ ﹾﻥ ﻼ ٍﺓ ﻣ ﹾﻜﺘﻮﺑﺔ ،ﻟﹶﻢ ﻳﻤْﻨﻌﻪ ﻣﻦ ﺩﺧﻮ ِﻝ ﺍ ﹶ ﺻﹶ ج ) :ﻣ ْﻦ ﹶﻗ ﺮﹶﺃ ﺁﻳ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺮﺳِﻲ ﰲ ﺩﺑِ ﺮ ﹸﻛﻞﱢ ﺚ ﺗﻔﺮﺩ ﺑﻪ ﳏﻤﺪ ﺑﻦ ﲪﲑ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﳍﺎﱐ ،ﻋﻦ ﺃﰊ ﺕ( .ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﻳﻤﻮ ﺚ ﻣِﻦ ﺍﻟﻨﺎﺱ ﺃﻣﺎﻣﺔ ،ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺍﳊﺴﲔ ﺑﻦ ﺑﺸﺮ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﲪﲑ .ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﻣﻦ 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 ﻳﺤﺘﺞ 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 ﻫﻮ 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 ﹾﻜﺘﻮﺑﺔِ ،ﻛﹶﺎ ﹶﻥ ﰲ ِﺫ ﻣ ِﺔ ﺍﻟﻠﱠ ِﻪ ِﺇﻟﹶﻰ ﺼﹶ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ) :ﻣ ْﻦ ﹶﻗ ﺮﹶﺃ ﺁﻳ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺮ ِﺳ ﻲ ﰲ ﺩﺑِ ﺮ ﺍﻟ ﺚ ﻣِﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ،ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻼ ِﺓ ﺍ ُﻷ ْﺧﺮﻯ() (٤٥٠ﻭﻗﺪ ﺭﻭﻱ 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 ﺗﺒﺎﻳﻦ ﻃﺮﻗﻬﺎ ﻭﺍﺧﺘﻼ ِ ﻣﺨﺎﺭِﺟﻬﺎ ،ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳊﺪﻳﺚ ﻟﻪ ﺃﺻﻞ ﻭﻟﻴﺲ ﲟﻮﺿﻮﻉ .ﻭﺑﻠﻐﲏ ﻋﻦ ﺷﻴﺨﻨﺎ ﺃﰊ ﺐ ﹸﻛﻞﱢ ﺻﻼﺓ .ﻭﰲ ﺍﳌﺴﻨﺪ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﹼﻪ ﺭﻭﺣﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺎ ﺗﺮﻛﺘﻬﺎ ﻋﻘﻴ ﺕ ﰲ ﺩﺑِ ﺮ ﹸﻛﻞﱢ ﻭﺍﻟﺴﻨﻦ ،ﻋﻦ ﻋﻘﺒﺔ 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 ﺟﺎ َﺀ ِﺑ ِﻬ ﻦ ﻣ ﻊ ﺍ ِﻹﳝﺎﻥِ ،ﺩ ﺧ ﹶﻞ ِﻣ ْﻦ ﹶﺃ ﻧﺒﻬﺎﻥ ،ﻭﻗﺪ ﺗﻜﻠﱢﻢ ﻓﻴﻪ ﻋﻦ ﺟﺎﺑﺮ ﻳﺮﻓﻌﻪ) :ﺛﹶﻼ ﹲ ﲔ ﺣْﻴﺚﹸ ﺷﺎﺀَ ،ﻣ ْﻦ ﻋﻔﹶﺎ ﻋ ْﻦ ﻗﹶﺎِﺗﻠِﻪ ،ﻭﹶﺃﺩﻯ ﺩﻳْﻨﹰﺎ ﺝ ِﻣ ﻦ ﺍﳊﹸﻮ ِﺭ ﺍﻟ ِﻌ ِ ﳉﻨ ِﺔ ﺷﺎﺀَ ،ﻭﺯ ﻭ ﺏﺍﹶ ﹶﺃْﺑﻮﺍ ِ ) (٤٥٠ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(١٤٨/٢ ) (٤٥١ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢١١/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٥٢٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٩٠٥ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٦٨/٣ﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ،(٢٣٤٧ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ).(٢٥٣/١
١٦٤ ﺸ ﺮ ﻣﺮﺍﺕٍ ،ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺣ ﺪ( ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜ ٍﺮ ﻼ ٍﺓ ﻣ ﹾﻜﺘﻮﺑ ٍﺔ ﻋ ْ ﺻﹶ ﺧ ِﻔﻴﺎﹰ ،ﻭﹶﻗ ﺮﹶﺃ ﰲ ﺩﺑِ ﺮ ﹸﻛﻞﱢ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ) :ﹶﺃ ْﻭ ِﺇ ْﺣﺪﺍ ﻫﻦ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ( :ﻗﹶﺎ ﹶﻝ) :ﹶﺃ ْﻭ ﺇ ْﺣﺪﺍ ﻫﻦ.(٤٥٢)( ﻭﺃﻭﺻﻰ ﻣﻌﺎﺫﹰﺍ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺩﺑِ ﺮ ﹸﻛﻞﱢ ﺻﻼ ٍﺓ) :ﺍﻟﻠﱠﻬ ﻢ ﹶﺃ ِﻋﻨﻲ ﻋﻠﹶﻰ ِﺫ ﹾﻛ ِﺮ ﻙ ﻭﺷ ﹾﻜ ِﺮ ﻙ ﻚ().(٤٥٣ ﺴ ِﻦ ِﻋﺒﺎ ﺩِﺗ ﻭﺣْ ﻭﺩﺑﺮ ﺍﻟﺼﻼﺓ ﳛﺘﻤﻞ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ﻭﺑﻌﺪﻩ ،ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﻳﺮﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﻗﺒﻞ ﺍﻟﺴﻼﻡ ،ﻓﺮﺍﺟﻌﺘﻪ ﻓﻴﻪ ،ﻓﻘﺎﻝ :ﺩﺑ ﺮ ﹸﻛﻞﱢ ﺷﻲﺀ ﻣﻨﻪ ،ﻛﺪﺑِ 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 ﺍﻟﺴﺘﺮﺓ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺻﻠﱠﻰ ﺇﱃ ﻋﻮﺩ ﺃﻭ ﻋﻤﻮﺩ ﺃﻭ ﺼﻤﺪ ﻟﻪ ﺻﻤﺪﺍﹰ ،ﻭﻛﺎﻥ ﻳ ْﺮﻛﹸﺰ ﺍﳊﹶﺮﺑﺔ ﺷﺠﺮﺓ ،ﺟﻌﻠﻪ ﻋﻠﻰ ﺣﺎﺟﺒﻪ ﺍﻷﳝ ِﻦ ﺃﻭ ﺍﻷﻳﺴﺮ ،ﻭﱂ ﻳ ْ ﰲ ﺍﻟﺴﻔﺮ ﻭﺍﻟ ﱪﻳﺔ ،ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ ،ﻓﺘﻜﻮﻥ ﺳﺘﺮﺗﻪ ،ﻭﻛﺎﻥ ﻳ ﻌﺮﺽ ﺭﺍﺣﻠﺘﻪ ،ﻓﻴﺼﻠﻲ ﺇﻟﻴﻬﺎ، ﻭﻛﺎﻥ ﻳﺄﺧ ﹸﺬ ﺍﻟﺮﺣﻞ ﻓﻴ ْ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 ،ﻓﺘﻨﺼﺐ ﺐ ﻧﺼﺒﺎﹰ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺳﺘﺮﺓ ،ﻓﺈﻧﻪ ﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻳﻘﻄﻊ ﺻﻼﺗﻪ) ،ﺍﳌﺮﺃ ﹸﺓ ﻭﺍﳊِﻤﺎﺭ ﻭﺍﻟﻜﻠ ﺍﻷﺳﻮ ﺩ( .ﻭﺛﺒﺖ ﺫﻟﻚ ﻋﻨﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺫﺭ) (٤٥٦ﻭﺃﰊ ﻫ ﺮْﻳﺮﺓ) ،(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 ﺍﻤﻊ ).(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 ﳏﺮﻡ ﻋﻠﻴﻪ ﺍﳌﺮﻭ ﺭ ﺑﲔ ﻳﺪﻱ ﺍﳌﺼﻠﻲ ،ﻭﻻ ﻳﻜﺮﻩ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻻﺑﺜﹰﺎ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻫﻜﺬﺍ ﺍﳌﺮﺃ ﹸﺓ ﻳﻘﻄﻊ ﻣﺮﻭﺭﻫﺎ ﺍﻟﺼﻼ ﹶﺓ ﺩﻭﻥ ﻟﹸﺒﺜﻬﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻟﺴﻨﻦ اﻟﺮواﺗﺐ
ﻛﺎﻥ ج ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﻋﺸﺮ ﺭﻛﻌﺎﺕ ﰲ ﺍﳊﻀﺮ ﺩﺍﺋﻤﺎﹰ ،ﻭﻫﻰ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﺑﻦ ﻋﻤﺮ: ﺖ ﻣِﻦ ﺍﻟﻨﱯ ج ﻋﺸ ﺮ ﺭﻛﻌﺎﺕ :ﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺍﻟﻈﱡﻬﺮِ ،ﻭﺭﻛﻌﺘﲔ ﺑﻌﺪﻫﺎ ﻭﺭﻛﻌﺘﲔ ) ﺣ ِﻔ ﹾﻈ ﲔ ﻗﺒ ﹶﻞ ﺍﻟﺼﺒﺢ() .(٤٦١ﻓﻬﺬﻩ ﱂ ﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﰲ ﺑﻴﺘﻪ ،ﻭﺭﻛﻌﺘ ِ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﰲ ﺑﻴﺘﻪ ،ﻭﺭﻛﻌﺘ ِ ﻳﻜﻦ ﻳﺪﻋﻬﺎ 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 ﻋﻤ 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 ﻳﺼﻠﱢﻲ ﺃﺣﻴﺎﻧﹰﺎ ﻗﺒ ﹶﻞ ﺍﻟﻈﻬﺮ ﺃﺭﺑﻌﺎﹰ ،ﻛﻤﺎ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﺃﻧﻪ ج) :ﻛﹶﺎ ﹶﻥ ﹶﻻ ﻳ ﺪﻉ ﹶﺃ ْﺭﺑﻌﹰﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻟﻈﱡﻬْﺮ ،ﻭﺭﻛﻌﺘﲔ ﻗﺒﻞ ﺍﻟﻐﺪﺍﺓ() ،(٤٦٢ﹶﻓِﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﻪ ج ﻛﺎﻥ ﺇﺫﺍ ﺻﻠﱠﻰ ﰲ ﺻﻠﹼﻰ ﺃﺭﺑﻌﺎﹰ ،ﻭﺇﺫﺍ ﺻﻠﱠﻰ ﰲ ﺍﳌﺴﺠﺪ ﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ ،ﻭﻫﺬﺍ ﺃﻇﻬﺮ ،ﻭِﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﻛﺎﻥ ﺑﻴﺘﻪ ﻳﻔﻌ ﹸﻞ ﻫﺬﺍ ،ﻭﻳﻔﻌﻞ ﻫﺬﺍ ،ﻓﺤﻜﻰ ﻛ ﱞﻞ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ ﻣﺎ ﺷﺎﻫﺪﻩ ،ﻭﺍﳊﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ ﻻ ﻣﻄﻌﻦ ﰲ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ .ﻭﻗﺪ ﻳﻘﺎﻝ :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 ﻳﺼﻠﻲ ﺃﺭﺑﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﺗﺰﻭ ﹶﻝ ﺍﻟﺸﻤﺲ ،ﻭﻗﺎﻝ) :ﺇﻧﻬﺎ ﺼ ﻌ ﺪ ﻟِﻲ ﻓِﻴﻬﺎ ﻋ ﻤ ﹲﻞ ﺻﺎﱀ().(٤٦٣ ﺐ ﹶﺃ ﹾﻥ ﻳ ْ ﺴﻤﺎﺀِ ،ﹶﻓﺄﹸ ِﺣ ﺏ ﺍﻟ ﺳﺎ ﻋ ﹲﺔ ﺗ ﹾﻔﺘﺢ ﻓِﻴﻬﺎ ﹶﺃْﺑﻮﺍ 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 ﻳﺼ 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 ﺍﻟﺘﺮﻣﺬﻱ 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 ﺳﻨﺘﻬﺎ ﺭﻛﻌﺘﺎ ِﻥ ﻓﺎﻟﺮﻛﻌﺘﺎﻥ ﺍﻟﻠﺘﺎ ِﻥ ﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ،ﻳﻮﺿﺢ ﺫﻟﻚ ﺃﻥ ﺳﺎﺋ ﺮ ﺍﻟﺼﻠﻮﺍ ِ ﻍ ﻣﺎ ﻳﻜﻮﻧﻮﻥ ،ﻭﻣﻊ ﻫﺬﺍ ﺭﻛﻌﺘﺎﻥِ ،ﻭﺍﻟﻔﺠ ِﺮ ﲨﻊ ﻛﻮﺎ ﺭﻛﻌﺘﲔ ،ﻭﺍﻟﻨﺎﺱ ﰲ ﻭﻗﺘﻬﺎ ﺃﻓﺮ ﹸ ﻼ ﺳﺒﺒﻪ ﺳﻨﺘﻬﺎ ﺭﻛﻌﺘﺎﻥِ ،ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺘﻜﻮ ﹸﻥ ﻫﺬﻩ ﺍﻷﺭﺑ ﻊ ﺍﻟﱵ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻭِﺭﺩﹰﺍ ﻣﺴﺘ ِﻘ ﹰ ﻑ ﺍﻟﻨﻬﺎﺭ ﻭﺯﻭﺍ ﹸﻝ ﺍﻟﺸﻤﺲ ﻭﻛﺎﻥ ﻋﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ﻦ ﻣﺴﻌﻮﺩ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﲦﺎ ﹶﻥ ﺍﻧﺘﺼﺎ ﺭﻛﻌﺎﺕ ،ﻭﻳﻘﻮﻝ :ﺇﻧﻬ ﻦ ﻳ ْﻌ ِﺪﹾﻟ ﻦ ﲟﺜﻠﻬﻦ ﻣِﻦ ﻗﻴﺎ ِﻡ ﺍﻟﻠﻴﻞ ﻭ ِﺳ ﺮ ﻫﺬﺍ -ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ -ﺃﻥ ﺏ ﺍﻟﺴﻤﺎﺀ ﺗﻔﺘﺢ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ، ﻑ ﺍﻟﻨﻬﺎﺭ ﻣﻘﺎﺑِﻞ ﻻﻧﺘﺼﺎﻑ ﺍﻟﻠﻴﻞ ،ﻭﺃﺑﻮﺍ ﺍﻧﺘﺼﺎ ﺏ ﻭﳛﺼ ﹸﻞ ﺍﻟﱰﻭﻝ ﺍﻹﳍِﻲ ﺑﻌﺪ ﺍﻧﺘﺼﺎﻑ ﺍﻟﻠﻴﻞ ،ﻓﻬﻤﺎ ﻭﻗﺘﺎ ﻗﺮﺏ ﻭﺭﲪﺔ ،ﻫﺬﺍ ﺗﻔﺘﺢ 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 ﳉﻨ ِﺔ( ﻭﺯﺍﺩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓﻴﻪ: ﺸ ﺮ ﹶﺓ ﺭ ﹾﻛﻌﺔ ،ﺑِﻨ ﻲ ﹶﻟﻪِ ﺑ ِﻬ ﻦ ﺑﻴْﺖ ﰲ ﺍ ﹶ ﻳ ْﻮ ٍﻡ ﻭﹶﻟْﻴﹶﻠ ٍﺔ ﺛِﻨﺘ ْﻲ ﻋ ْ ﲔ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ،ﻭﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ، )ﹶﺃ ْﺭﺑﻌﹰﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻟﻈﱡ ْﻬﺮِ ،ﻭ ﺭ ﹾﻛ ﻌﺘْﻴ ِ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 ﺛﹶﺎﺑ ﺮ ﻋﻠﹶﻰ ﳉﻨ ِﺔ :ﹶﺃﺭْﺑﻌﹰﺎ ﹶﻗْﺒ ﹶﻞ ﺍﻟﻈﱡ ْﻬﺮِ ،ﻭ ﺭ ﹾﻛ ﻌﺘْﻴ ِﻦ ﷲ ﹶﻟﻪ ﺑﻴْﺘﹰﺎ ﻓِﻲ ﺍ ﹶ ﺴﻨﺔِ ،ﺑﻨﻰ ﺍ ُ ﺸ ﺮ ﹶﺓ ﺭ ﹾﻛ ﻌ ﹶﺔ ِﻣ ْﻦ ﺍﻟ ِﺛﻨﺘ ْ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 ْﻌﺪﻫﺎ ،ﻭ ﺭ ﹾﻛ ﻌﺘْﻴ ِﻦ ﺑ ْﻌ ﺪ ﺍ ﹶﳌ ْﻐ ِﺮﺏِ ،ﻭ ﺭ ﹾﻛ ﻌﺘْﻴ ِﻦ ﺑ ْﻌ ﺪ ﺍﻟ ِﻌﺸﺎﺀِ ،ﻭ ﺭ ﹾﻛ ﻌﺘْﻴ ِ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 ،ﳛﺘﻤِﻞ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣِﻦ ﻛﻼﻡ ﲔ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ( ﺃﻇﻨﻪ ﻗﺎﻝ :ﻭﺭﻛﻌﺘ ِ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻣ ْﺪﺭﺟﹰﺎ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﳛﺘ ِ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 ﻳﺼﻠﻲ ﰲ ﺍﻟﻨﻬﺎﺭ ﺳﺖ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ،ﻳﺼﻠﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﻣﻦ ﻫﺎﻫﻨﺎ ﹶﻛ ﻬْﻴﹶﺌِﺘﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﻟﺼﻼﺓ ﺍﻟﻈﻬﺮ ﺃﺭﺑ ﻊ ﺭﻛﻌﺎﺕ ،ﻭﻛﺎﻥ ﻳﺼﻠﱢﻲ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﺃﺭﺑ ﻊ ﺭﻛﻌﺎﺕ ،ﻭﺑﻌﺪ ﺍﻟﻈﻬﺮ ﺭﻛﻌﺘﲔ ،ﻭﻗﺒﻞ ﺍﻟﻌﺼﺮ ﺖ ﺍﻟﺸﻤﺲ ﻣِﻦ ﻫﺎﻫﻨﺎ ﹶﻛ ﻬْﻴﹶﺌِﺘﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﻋﻨﺪ ﺃﺭﺑ ﻊ ﺭﻛﻌﺎﺕ( ﻭﰲ ﻟﻔﻆ :ﻛﺎﻥ ﺇﺫﺍ ﺯﺍﻟ ِ ﺲ ﻣﻦ ﻫﺎﻫﻨﺎ ﹶﻛ ﻬْﻴﹶﺌِﺘﻬﺎ ﻣﻦ ﻫﺎﻫﻨﺎ ﻋﻨﺪ ﺍﻟﻈﻬﺮ، ﺍﻟﻌﺼﺮ ،ﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻤ ﺻﻠﱠﻰ ﺃﺭﺑﻌﺎﹰ ،ﻭﻳﺼﻠﻲ 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 ﻳﻨﻜﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻳﺪﻓﻌﻪ ﺟﺪﺍﹰ ،ﻭﻳﻘﻮﻝ :ﺇﻧﻪ ﻣﻮﺿﻮﻉ. ﻭﲰﻌ ﻭﻳﺬﻛﺮ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﳉﹸﻮﺯﺟﺎﱐ ﺇﻧﻜﺎﺭﻩ .ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺼ ِﺮ ﹶﺃ ْﺭﺑﻌﹰﺎ( .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 ﻏﲑﻩ ،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 ﻟﻌﺪﻩ .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 ﻳﺨﱪ ﻋﻦ ﻏﲑ ﺫﻟﻚ .،ﺗﻨﺎﰲ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ﺍﻟﺒﺘﺔ. ﻭﺃﻣﺎ ﺍﻟﺮﻛﻌﺘﺎﻥ ﻗﺒﻞ ﺍﳌﻐﺮﺏ ،ﻓﺈﻧﻪ ﱂ ﻳﻨﻘﻞ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻴﻬﻤﺎ ،ﻭ ﻋﻨﻪ ﺃﻧﻪ ﺃﹶﻗ ﺮ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻴﻬﻤﺎ ،ﻭﻛﺎﻥ ﻳﺮﺍﻫﻢ ﻳﺼﻠﻮﻤﺎ ،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 ﺷﺎ َﺀ ﹶﻛﺮﺍ ﻫ ﹶﺔ ﺃﻥ ﻳﺘﺨﺬﻫﺎ ﺍﻟﻨﺎ ﺏ ﺇﻟﻴﻬﻤﺎ ،ﻭﻟﻴﺴﺘﺎ ﺭﺍﺗﺒﺔ ﻛﺴﺎﺋﺮ ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗﺐ. ﺴﺘﺤﺒﺘﺎ ِﻥ ﻣﻨﺪﻭ ﺍﻟﺮﻛﻌﺘﲔ ،ﺃﻤﺎ ﻣ ْ ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﻋﺎﻣ ﹶﺔ ﺍﻟﺴﻨﻦ ،ﻭﺍﻟﺘﻄﻮﻉ ﺍﻟﺬﻱ ﻻ ﺳﺒﺐ ﻟﻪ ﰲ ﺑﻴﺘﻪ ،ﻻ ﺳﻴﻤﺎ ﺍﳌﻐﺮﺏ، ﻓﺈﻧﻪ ﱂ ﻳﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﻓﻌﻠﻬﺎ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺒﺘﺔ. ﲔ .ﺍﳌﻐﺮﺏ ﰲ ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ :ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺼﻠ ﻲ ﺍﻟﺮﺟ ﹸﻞ ﺍﻟﺮﻛﻌﺘ ِ ﺖ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﻦ ﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﻭﺃﺻﺤﺎﺑﻪ .ﻗﺎﻝ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ :ﺭﺃﻳ ﺑﻴﺘﻪ ،ﻛﺬﺍ ﺭﻭ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﺇﺫﺍ ﺍﻧﺼﺮﻓﻮﺍ ﻣﻦ ﺍﳌﻐﺮﺏ ،ﺍﻧﺼﺮﻓﻮﺍ .ﺣﱴ ﻻ ﻳﺒﻘﻰ ﰲ ﺍﳌﺴﺠﺪ ﺃﺣﺪ، ﻛﺄﻢ ﻻ ﻳﺼﻠﻮﻥ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺣﱴ ﻳﺼﲑﻭﺍ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ .ﻓﺈﻥ ﺻﻠﱠﻰ ﺍﻟﺮﻛﻌﺘﲔ ﰲ ﺍﳌﺴﺠﺪ ،ﻓﻬﻞ ﳚﺰﺉ ﻋﻨﻪ ،ﻭﺗﻘﻊ ﻣﻮﻗﻌﻬﺎ؟ ﺍﺧﺘﻠﻒ ﻗﻮﻟﹸﻪ ،ﻓﺮﻭﻯ ﻋﻨﻪ ﺍﺑﻨﻪ 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 :ﻳﺤﻜﻰ 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 ﻌﻠﹸﻮﻫﺎ ﻓِﻲ ﺑﻴﻮِﺗ ﹸﻜ ْﻢ() .(٤٧٤ﻗﺎﻝ ﺽ ﰲ ﺍﻟﺒﻴﺖ ،ﻭﺗﺮﻙ ﺍﳌﺴﺠﺪ ،ﺃﺟﺰﺃﻩ ،ﻓﻜﺬﻟﻚ ﺻﻠﱠﻰ ﺍﻟﻔﺮ ﺃﺑﻮ ﺣﻔﺺ :ﻭﻭﺟﻬﻪ ﺃﻧﻪ ﻟﻮ ﺍﻟﺴﻨﺔ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﻭﻟﻴﺲ ﻫﺬﺍ ﻭﺟﻬﻪ ﻋﻨﺪ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ،ﻭﺍﳕﺎ ﻭﺟﻬﻪ ﺃﻥ ﺍﻟﺴﻨﻦ ﻻ ﻳﺸﺘﺮﻁ ﳍﺎ ﻣﻜﺎﻥ ﻣﻌﲔ ،ﻭﻻ ﲨﺎﻋﺔ ،ﻓﻴﺠﻮ ﺯ ﻓﻌﻠﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺴﺠﺪ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻭﰲ ﺳﻨﺔ ﺍﳌﻐﺮﺏ ﺳﻨﺘﺎﻥ ،ﺇﺣﺪﺍﳘﺎ :ﺃﻧﻪ ﻻ ﻳﻔﺼﻞ 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 ﺼﱢﻠﻴﻬﻤﺎ 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 ﻌﺘْﻴ ِﻦ ﺑ ْﻌ ﺪ ﺍ ﹶﳌ ْﻐ ِﺮ ِ ﻭﻭﺟﻬﻪ ﻗﻮﻝ ﻣﻜﺤﻮﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج) :ﻣﻦ ﲔ() ،(٤٧٥ﻭﻷﻧﻪ ﻳﺘﺼﻞ ﺍﻟﻨﻔﻞ ﺑﺎﻟﻔﺮﺽ ،ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﺖ ﺻﻼﺗﻪ ﻓِﻲ ِﻋﱢﻠﻴ ﻳﺘ ﹶﻜﱠﻠﻢ ،ﺭِﻓ ﻌ ْ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺗﻔﻌﻞ ﰲ ﺍﻟﺒﻴﺖ ،ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ،ﺃﻥ ﺍﻟﻨﱯ ج ﺃﺗﻰ ﻣﺴﺠ ﺪ ﺑﲏ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ،ﻓﺼﻠﱠﻰ ﻓﻴﻪ ﺍﳌﻐﺮﺏ، ﺕ() .(٤٧٦ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺴﺒﺤﻮ ﹶﻥ ﺑﻌﺪﻫﺎ ﻓﻘﺎﻝ ) :ﻫ ِﺬ ِﻩ ﺻﻼﺓ ﺍﹾﻟﺒﻴﻮ ِ ﻀﻮْﺍ ﺻﻼﻢ ﺭﺁﻫﻢ ﻳ ﻓﻠﻤﺎ ﹶﻗ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ،ﻭﻗﺎﻝ ﻓﻴﻬﺎ) :ﺍ ْﺭ ﹶﻛﻌﻮﺍ ﻫﺎﺗْﻴ ِﻦ ﺍﻟ ﺮ ﹾﻛ ﻌﺘْﻴ ِﻦ ﻓِﻲ ﺑﻴﻮِﺗﻜﹸﻢ(. 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 ﻳﺼﻠﻲ ﰲ ﺑﻴﱵ ﺃﺭﺑﻌﹰﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ،ﰒ ﳜﺮﺝ ﻓﻴﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ،ﰒ ﻳﺪﺧﻞ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﲔ ،ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺍﳌﻐﺮﺏ ،ﰒ ﻳﺪﺧﻞ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﲔ ،ﻭﻳﺼﻠﻲ ،ﺑﺎﻟﻨﺎﺱ ﺍﻟﻌﺸﺎﺀ ،ﰒ ﻳﺪﺧﻞ ﺑﻴﱵ ﻓﻴﺼﻠﻲ ﺭﻛﻌﺘﲔ) .(٤٧٨ﻭﻛﺬﻟﻚ ﺍﶈﻔﻮﻅ ﻋﻨﻪ ﰲ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ،ﺇﳕﺎ ﻛﺎﻥ ﻳﺼﻠﻴﻬﺎ ﰲ ﺑﻴﺘﻪ ﻛﻤﺎ ﲔ ﺑﻌﺪ ﻗﺎﻟﺖ ﺣﻔﺼﺔ) (٤٧٩ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻧﻪ ج ﻛﺎﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘ ِ ﳉﻤﻌﺔ 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 ﻣﻮﺍﻓِﻖ ﻟﻘﻮﻟﻪ ﰲ) :ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ) (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 ﹾﻜﺘﻮﺑ ﹶﺔ() .(٤٨١ﻭﻛﺎﻥ ﻫﺪ ﺻﹶ ﻀ ﹶﻞ ﺑﻴﻮِﺗ ﹸﻜﻢْ ،ﹶﻓِﺈﻥﱠ ﹶﺃ ﹾﻓ ﺍﻟﺴﻨﻦ ،ﻭﺍﻟﺘﻄﻮﻉ ﰲ ﺍﻟﺒﻴﺖ ﺇِﻻ ﻟِﻌﺎﺭﺽ ،ﻛﻤﺎ ﺃﻥ ﻫﺪﻳﻪ ﻛﺎﻥ ﻓِﻌ ﹶﻞ ﺍﻟﻔﺮﺍﺋﺾ ﰲ ﺍﳌﺴﺠﺪ ﺇِﻻ ﻟِﻌﺎﺭﺽ ﻣﻦ ﺳﻔﺮ ،ﺃﻭ ﻣﺮﺽ ،ﺃﻭ ﻏﲑﻩ ﳑﺎ ﳝﻨﻌﻪ ﻣﻦ ﺍﳌﺴﺠﺪ ،ﻭﻛﺎﻥ ﺗﻌﺎﻫﺪﻩ ﻭﳏﺎﻓﻈﺘﻪ ﻋﻠﻰ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﺃﺷ ﺪ ﻣِﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﻓﻞ. ﻭﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﻳﺪﻋﻬﺎ ﻫﻲ ﻭﺍﻟﻮﺗ ﺮ ﺳﻔﺮﹰﺍ ﻭﺣﻀﺮﺍﹰ ،ﻭﻛﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﻳﻮﺍﻇﺐ ﻋﻠﻰ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻮﺗﺮ ﺃﺷ ﺪ ﻣِﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﻓﻞ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﺴﻨﻦ ،ﻭﱂ ﻳﻨﻘﻞ ﻋﻨﻪ ﰲ ﺍﻟﺴﻔﺮ ﺃﻧﻪ ﺻﻠﱠﻰ ﺳﻨﺔ ﺭﺍﺗﺒﺔ ﻏﲑﳘﺎ ،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 ﺃﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺮﺑﻌﻮﻥ ،ﺇﻻ ﺃﻢ ﱂ ﻳﺼﻠﻮﺍ ﺖ ﺍﻟﺴﻨﺔ ،ﻟﻜﻦ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺳﻨﺔ ﺍﻟﻈﻬﺮ ﰲ ﺍﻟﺴﻔﺮ ،ﻓﻘﺎﻝ :ﻟﻮ ﻛﻨ ﺴﺒﺤﺎ ﻷﲤﻤﺖ ،ﻭﻫﺬﺍ ﻣﻦ ﻓﻘﻬﻪ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ،ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻔﱠﻒ ﻋﻦ ﻣ ﺍﳌﺴﺎﻓﺮ ﰲ ﺍﻟﺮﺑﺎﻋﻴﺔ ﺷﻄﺮﻫﺎ ،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 ﹶﺃﺣﺪ﴾ :ﻣﺘﻀﻤﻨﺔ ﻟﺘﻮﺣﻴﺪ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳌﻌﺮﻓﺔ ،ﻭﻣﺎ ﳚﺐ ﺇﺛﺒﺎﺗﻪ ﻓﺴﻮﺭﺓ ﴿ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍ ُ ﻟﻠﺮﺏ ﺗﻌﺎﱃ ﻣﻦ ﺍ َﻷ ﺣ ِﺪﻳ ِﺔ ﺍﳌﻨﺎﻓﻴﺔ ﳌﻄﻠﻖ ﺍﳌﺸﺎﺭﻛﺔ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻭﺍﻟﺼﻤﺪﻳﺔ ﺍﳌﺜﺒﺘﺔ ﻟﻪ ﺺ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻭﻧﻔﻲ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻮﺍﻟﺪ ﺍﻟﺬﻱ ﲨﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﻟﱵ ﻻ ﻳﻠﺤﻘﻬﺎ ﻧﻘ ﻫﻮ ﻣﻦ ﻟﻮﺯﺍﻡ ﺍﻟﺼﻤﺪﻳﺔ ،ﻭﻏﻨﺎﻩ ﻭﹶﺃﺣﺪﻳﺘﻪ ﻭﻧﻔﻲ ﺍﻟﻜﻒﺀ ﺍﳌﺘﻀﻤﻦ 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 ﻳﺒﺎﻳﻦ ﺻﺎﺣﺒﻪ ﲨﻴ ﻊ ﻓﺮﻕ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺸﺮﻙ ،ﻭﻟﺬﻟﻚ ) (٤٨١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٢٧/١٣ﻭﻣﺴﻠﻢ ).(٧٨١
١٧١ ﺚ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺍﳋﱪ ﻭﺍﻹِﻧﺸﺎﺀ ،ﻭﺍﻹِﻧﺸﺎﺀ ﺛﻼﺛﺔ :ﺃﻣﺮ، ﻛﺎﻧﺖ ﺗ ْﻌﺪِﻝ ﺛﻠ ﹶ ﻭﻲ ،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 ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭﻥ﴾ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻤﻠﻲ ﺍﻹِﺭﺍﺩﻱ ﺍﻟﻘﺼﺪﻱ .ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﺇﻣﺎﻣﻪ ﻭﻗﺎﺋﺪﻩ ﻭﺳﺎﺋﻘﹸﻪ ،ﻭﺍﳊﺎﻛﹸﻢ ﻋﻠﻴﻪ ﻭﻣﱰﻟﻪ ﻣﻨﺎﺯِﻟﻪ ،ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﴿ﻗﹸﻞ ﻫ ﻮ ﺚ ﺍﻟﻘﺮﺍﻥ .ﻭﺍﻷﺣﺎﺩﻳﺚ ﺑﺬﻟﻚ ﺗﻜﺎﺩ ﺗﺒﻠﻎ ﻣﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ ،ﻭ﴿ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﱠﻠ ﻪ ﹶﺃﺣﺪ﴾ 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 ،ﺗﻌ ِﺪ ﹸﻝ ﺛﹸﻠﹸ ﹶ ﺼ ﺖ ﺗ ْﻌ ِﺪﻝﹸ ِﻧ ْ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻳﺮﻓﻌﻪِ) :ﺇﺫﹶﺍ ﺯﹾﻟ ِﺰﹶﻟ ْ ﺍﻟ ﹸﻘﺮْﺁﻥِ ،ﻭﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭﻥﹶ ،ﺗ ْﻌ ِﺪﻝﹸ ﺭﺑ 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 ﲟﻀﺮﺗﻪ ﻭﺑﻄﻼﻧِﻪِ ،ﻟﻤﺎ ﳍﹶﺎ ﻓﻴﻪ ﻣﻦ ﻧﻴﻞ ﺍﻷﻏﺮﺍﺽ ،ﻭﺇﺯﺍﻟﺘﻪ ،ﻭﻗﻠﻌﻪ ﳊﺠﺔ ،ﻭﻻ ﻣﻨﻬﺎ ﺃﺻﻌﺐ ،ﻭﺃﺷ ﺪ ﻣﻦ ﻗﻠﻊ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻠﻤﻲ ﻭﺇﺯﺍﻟﺘﻪ ،ﻷﻥ ﻫﺬﺍ ﻳﺰﻭﻝ ﺑﺎﻟﻌﻠﻢ ﻭﺍ ﹸ ﳝﻜﻦ ﺻﺎﺣﺒﻪ 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 ﺳﻠﻄﺎﻥ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﻐﻀﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻓﺠﺎﺀ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺳﻮﺭﺓ ﴿ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭﻥ﴾ 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 ﺯﹾﻟ ِﺰﹶﻟ ْ ﻒ ﺍﻟﻘﺮﺁﻥ ،ﻓﺄﺣﺮﻯ ﺬﺍ ﻭﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻷﺭﺽ ﻭ ﺳﻜﱠﺎﺎ ،ﻛﺎﻧﺖ ﺗﻌ ِﺪ ﹸﻝ ﻧﺼ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻜﻮﻥ ﺻﺤﻴﺤﹰﺎ -ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ -ﻭﳍﺬﺍ ﻛﺎﻥ ﻳﻘﺮﺃ ﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ ﰲ ﺭﻛﻌﱵ ﺍﻟﻄﻮﺍﻑ ،ﻭﻷﻤﺎ 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 ﺣﺪﻛﹸﻢ ﺍﻟ ﺮ ﹾﻛ ﻌﺘْﻴ ِﻦ ﹶﻗْﺒ ﹶﻞ ﺍﻟﺼﺒﺢِ، 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 ﹾﻠﻴ ْ 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 ،ﻓﺈﻢ ﻳﻮﺟﺒﻮﻥ ﻫﺬﻩ ﺍﻟﻀﺠﻌﺔ ،ﻭﻳﺒﻄﻞ 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 ﺍﻟﺮﺯﺍﻕ ﰲ )ﺍﳌﺼﻨﻒ( ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ،ﺃﻥ ﺃﺑﺎ ﻣﻮﺳﻰ ،ﻭﺭﺍﻓ ﻊ ﺑﻦ ﺧﺪﻳﺞ، 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(. ﺼﺒﻬﻢ ﺇﺫﺍ ﺭﺁﻫﻢ ﻳﻀﻄﺠﻌﻮﻥ ﻋﻠﻰ ﺃﳝﺎﻢ .ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻗﺎﻝ :ﻭﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﻳﺤ ِ ﺼﺪﻳﻖ 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 ﺃﺎ ﺐ ﺑﻜﻢ ﺍﻟﺸﻴﻄﺎ ﹸﻥ .ﻗﺎﻝ ﺍﺑ ﻦ ﻋﻤﺮ ﺖ ﺍﺑﻦ ﻋﻤﺮ ﻋﻨﻬﺎ ﻓﻘﺎﻝ :ﻳﻠﻌ ﺑﺪﻋﺔ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻣِﺠﻠﺰ :ﺳﺄﻟ ﺻﻠﱠﻰ ﺍﻟﺮﻛﻌﺘﲔ ﻳﻔﻌﻞ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳊﻤﺎﺭ ﺇﺫﺍ ﲤﻌﻚ. 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 ﻣﻦ ﺍﺣﺘﺞ ﺑﺂﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﺑﻦ ﺐ ﻣﻦ 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 ﻏﲑﻩ 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 ﺃﺛﺒﺘﻬﻢ 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 ﹸﻛﺪﻳﻨﺔ ،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 ﻳﺤﺪﺙ ﺑﻪ ﻋﻦ ﺃﰊ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ .ﻗﺎﻝ :ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺣﺪﻩ ﻳﺤﺪﺙ 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 ﺩﻋﺔ 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 ﹶﻓﺘ ﻬﺠﺪ ِﺑ ِﻪ ﻧﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ ،ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ .ﺃﻣﺮﻩ ﺑﺎﻟﺘﻬﺠﺪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ،ﻛﻤﺎ ﺃﻣﺮﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﻼ﴾ ]ﺍﳌﺰﻣﻞ [١:ﻭﱂ ﳚﻰﺀ ﻣﺎ ﻳﻨﺴﺨﻪ ﻋﻨﻪ ،ﻭﺃﻣﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ: ﴿ﻳﹶﺄﻳﻬﺎ ﺍﳌﺰﻣ ﹸﻞ ﻗﹸ ِﻢ ﺍﹾﻟﱠﻠْﻴ ﹶﻞ ِﺇﻻﱠ ﹶﻗﻠِﻴ ﹰ ﻚ﴾ ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺮﺍ ﺩ ﺑﻪ ﺍﻟﺘﻄﻮﻉ ،ﱂ ﳜﺼﻪ ﺑﻜﻮﻧﻪ ﻧﺎﻓﻠﺔ ﻟﻪ ،ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﻓﻠﺔ ﴿ﻧﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ ﺏ ﻕ ﻭﻳﻌْﻘﻮ ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﻣﻄﻠ ﻖ ﺍﻟﺰﻳﺎﺩﺓ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻄﻮﻉ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭ ﻭﻫﺒﻨﺎ ﹶﻟﻪِ ﺇ ْﺳﺤﺎ ﻧﺎِﻓﹶﻠ 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 ﻟﺬﻧﻮﻢ ﰲ ﻛﻔﺎﺭﺎ.
١٧٥ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑ ﻦ ﻧﺼﺮ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ،ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ،ﻋﻦ ﺳﻌﻴﺪ ﻭﻗﺒﻴﺼﺔ ،ﻋﻦ ﻚ﴾ ﺠ ْﺪ ِﺑ ِﻪ ﻧﺎِﻓﻠﹶﺔ ﹶﻟ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ،ﻋﻦ ﺍﳊﺴﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ِﻣ ﻦ ﺍﻟﻠﱠْﻴ ِﻞ ﹶﻓﺘ ﻬ ]ﺍﻹﺳﺮﺍﺀ ،[٧٩ :ﻗﺎﻝ :ﻻ ﺗﻜﻮﻥ ﻧﺎﻓﻠﺔ ﺍﻟﻠﻴﻞ ﺇﻻ ﻟﻠﻨﱮ ج .ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ،ﻗﺎﻝ :ﻧﺎﻓﻠﺔ ﻟﻠﻨﱮ ج ﺧﺎﺻﺔ. ﺖ ﻭﺫﻛﺮ ﺳﻠﻴﻢ 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 ﻳﺮﺩ 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 ﻳﻘﺾ 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 ﻣﻮﻗﻌﻪ .ﻫﺬﺍ ﻣﻌﲎ ﻛﻼﻣﻪ .ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ،ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ ) :ﻣ ْﻦ ﻧﺎ ﻡ ﺼﻠﱢﻪ ﺇﺫﺍ ﺃﺻﺒ ﺢ ﺃﹶﻭ ﹶﺫ ﹶﻛ ﺮ() (٤٨٩ﻭﻟﻜﻦ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻋﺪﺓ ﻋﻠﻞ. ﻋ ِﻦ ﺍﻟ ِﻮْﺗ ِﺮ ﹶﺃ ْﻭ ﻧﺴِﻴﻪ ،ﹶﻓ ﹾﻠﻴ ﺃﺣﺪﻫﺎ :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: ﺼِﺒﺤﻮﺍ() .(٤٩١ﻗﺎﻝ :ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ) :ﹶﺃ ْﻭِﺗﺮﻭﺍ ﹶﻗْﺒ ﹶﻞ ﺃﹶﻥ ﺗ ْ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺍ ٍﻩ. ﺙ ﻋﺸﺮﺓ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻛﺎﻥ ﻗﻴﺎﻣﻪ 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 ،ﻳﻮﺗﺮ ﻣﻦ ﺫﻟﻚ ﲞﻤﺲ، ﺃﻳﻀﺎﹰ ،ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﺼﻠﻲ 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 ﻳﺼﻠﻲ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺑﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ ،ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ() .(٤٩٤ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ ﺑﺎﻟﻠﻴﻞ ﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ،ﰒ ﻳﺼﻠﻲ 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 ،ﻭﻳﻮﺗﺮ 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 ﺃﺎ ﺑﺮﻛﻌﱵ ﺍﻟﻔﺠﺮ .ﻗﺎﻝ ﺍﻟﺸﻌﱯ :ﺳﺄﻟ ﺙ ﺭﻛﻌﺎﺕ ﺭﻛﻌﺔ ،ﻣﻨﻬﺎ ﲦﺎﻥ، ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ،ﻋﻦ ﺻﻼ ِﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺑﺎﻟﻠﻴﻞ ،ﻓﻘﺎﻻ :ﺛﻼ ﹶ ﻭﻳﻮﺗﺮ 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 ﺗﺒﻴﻦ 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 ﻳﺼﻠﻲ 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 ﻳﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ ،ﺟﺎﺀ ﳎﻤﻮ ﻭﺭﺩﻩ ﺍﻟﺮﺍﺗﺐ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺃﺭﺑﻌﲔ ﺭﻛﻌﺔ ،ﻛﺎﻥ ﻳﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ ﺩﺍﺋﻤﹰﺎ ﺳﺒﻌﺔ ﻋﺸﺮ ﻓﺮﺿﺎﹰ، ﻭﻋﺸﺮ ﺭﻛﻌﺎﺕ ،ﺃﻭ ﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺳﻨﺔ ﺭﺍﺗﺒﺔ ،ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ ،ﺃﻭ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻗﻴﺎﻣﻪ ﺑﺎﻟﻠﻴﻞ ،ﻭﺍﻤﻮﻉ 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 ﻳﻮﺍﻇﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺭﺩ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺍﳌﻤﺎﺕ ،ﻓﻤﺎ ﺃﺳﺮﻉ ﺍﻹِﺟﺎﺑﺔ ﻭﺃﻋﺠﻞ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﳌﻦ ﻳﻘﺮﻋﻪ 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 ﺟﺎﺀ ،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 ﻳﺼﻠﻰ 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 ﺻﻼﺗﻪ ﺑﺮﻛﻌﺘ ِ ﺃﺣﺪﻛﻢ ﻣِﻦ ﺍﻟﻠﻴﻞ ،ﻓﻠﻴﻔﺘﺘﺢ ﺻﻼﺗﻪ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ( )ﺭﻭﺍﻩ ﻣﺴﻠﻢ() (٥٠٣ﻭﻛﺎﻥ ﻳﻘﻮ ﻡ ﺥ ﺗﺎﺭﺓ ﺇﺫﺍ ﺍﻧﺘﺼﻒ ﺍﻟﻠﻴﻞﹸ ،ﺃﻭ ﻗﺒﻠﻪ ﺑﻘﻠﻴﻞ ،ﺃﻭ ﺑﻌﺪﻩ ﺑﻘﻠﻴﻞ ،ﻭﺭﲟﺎ ﻛﺎﻥ ﻳﻘﻮﻡ ﺇﺫﺍ ﲰﻊ ﺍﻟﺼﺎ ِﺭ ﻚ ﻭﻫﻮ ﺇﳕﺎ ﻳﺼﻴﺢ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ،ﻭﻛﺎﻥ ﻳﻘﻄﻊ ﻭﺭﺩﻩ ﺗﺎﺭﺓ ،ﻭﻳﺼﻠﻪ ﺗﺎﺭﺓ ﻭﻫﻮ ﻭﻫﻮ ﺍﻟﺪﻳ ﺍﻷﻛﺜﺮ ،ﻭﻳﻘﻄﻌﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺣﺪﻳﺚ ﻣﺒﻴﺘﻪ ﻋﻨﺪﻩ ،ﺃﻧﻪ ج ﺍﺳﺘﻴﻘﻆ ،ﻓﺘﺴﻮﻙ، ﺕ ﻑ ﺍﹾﻟﱠﻠْﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ ﻵﻳﺎ ٍ ﻼ ِ ﺽ ﻭﺍ ْﺧِﺘ ﹶ ﺴﻤﺎﻭﺍﺕِ ،ﻭﺍ َﻷ ْﺭ ِ ﻭﺗﻮﺿﺄ ،ﻭﻫﻮ ﻳﻘﻮﻝِ﴿ :ﺇﻥﱠ ﻓِﻲ ﺧ ﹾﻠ ِﻖ ﺍﻟ ﻷُﻭﱄ ﺍﻷﻟﺒﺎﺏ﴾ ]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 ﻳﺴﺘﺎﻙ 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 ﻧﻮﺭﺍﹰ، ﺼﺮِﻱ ﻧﻮﺭﺍﹰ ،ﻭﺍ ْﺟ ﻌ ﹾﻞ ِﻣ ْﻦ ﺧ ﹾﻠﻔِﻲ ﻧﻮﺭﺍﹶ، ﻭﻓِﻲ ِﻟﺴﺎﻧِﻲ .ﻭﺍ ْﺟ ﻌ ﹾﻞ ﰲ ﺳ ْﻤﻌِﻲ ﻧﻮﺭﺍﹰ ،ﻭﺍﺟﻌﻞ ﰲ ﺑ ﺤﺘِﻲ ﻧﻮﺭﺍﹸ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ْﻋﻄِﲏ ﻧﻮﺭﹰﺍ( ﺭﻭﺍﻩ ﻭﻣﻦ ﹶﺃﻣﺎﻣِﻲ ﻧﻮﺭﺍﹰ ،ﻭﺍ ْﺟﻌﻞ ِﻣ ْﻦ ﹶﻓ ْﻮﻗِﻲ ﻧﻮﺭﺍﹰ ،ﻭ ِﻣ ْﻦ ﺗ ْ ﻣﺴﻠﻢ) .(٥٠٤ﻭﱂ ﻳﺬﻛﺮ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺍﻓﺘﺘﺎﺣﻪ ﺑﺮﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ ﻛﻤﺎ ﺫﻛﺮﺗﻪ ﻋﺎﺋﺸﺔ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﺗﺎﺭﺓ ،ﻭﻫﺬﺍ ﺗﺎﺭﺓ ،ﻭِﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﺋﺸ ﹸﺔ ﺣﻔﻈﺖ ﻣﺎ ﱂ ﳛﻔﻆ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﻫﻮ ﺍﻷﻇﻬﺮ ﳌﻼﺯﻣﺘﻬﺎ ﻟﻪ ،ﻭﳌﺮﺍﻋﺎﺎ ﺫﻟﻚ ،ﻭﻟﻜﻮﺎ 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 ﻗﻴﺎﻣﻪ ﺑﺎﻟﻠﻴﻞ ﻭﻭِﺗﺮﻩ ﺃﻧﻮﺍﻋﺎﹰ ،ﻓﻤِﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ. ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻋﺎﺋﺸﺔ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﺘﺘﺢ ﺻﻼﺗﻪ ﺑﺮﻛﻌﺘﲔ .ﰒ ﻳﺘﻤﻢ ﻭﺭﺩﻩ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ،ﻳﺴﻠﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﲔ ﻭﻳﻮﺗﺮ ﺑﺮﻛﻌﺔ. ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ :ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻛﺬﻟﻚ. ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ :ﻳﺼﻠﻲ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ ،ﻳﺴﻠﻢ ﻣﻦ ﻛﻞ ﺭﻛﻌﺘﲔ ،ﰒ ﻳﻮﺗﺮ .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 ،ﻳﺴﺮﺩ ﻣﻨﻬﻦ ﲦﺎﻧﻴﹰﺎ ﻻ ﳚﻠِﺲ ﰲ ﺷﻲﺀ ﺇﻻ ﰲ ﺍﻟﺜﺎﻣﻨﺔ، ﳚﻠِﺲ ﻳﺬﻛﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﳛﻤﺪﻩ ﻭﻳﺪﻋﻮﻩ ،ﰒ ﻳﻨﻬﺾ ﻭﻻ ﻳﺴﻠﻢ ،ﰒ ﻳﺼﻠﻲ ﺍﻟﺘﺎﺳﻌﺔ ،ﻳﺴﻠﻢ ﰒ ﻳﻘﻌﺪ ،ﻭﻳﺘﺸﻬﺪ ،ﻭﻳﺴﻠﱢﻢ ،ﰒ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺟﺎﻟﺴﹰﺎ ﺑﻌﺪﻣﺎ ﻳﺴﻠﻢ).(٥٠٦ ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺩﺱ :ﻳﺼﻠﻲ ﺳﺒﻌﹰﺎ ﻛﺎﻟﺘﺴﻊ ﳌﺬﻛﻮﺭﺓ ،ﰒ ﻳﺼﻠﻲ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ ﺟﺎﻟﺴﹰﺎ. ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺑﻊ :ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﻣﺜﲎ ﻣﺜﲎ ،ﰒ ﻳﻮﺗﺮ ﺑﺜﻼﺙ ﻻ ﻳﻔﺼِﻞ ﺑﻴﻨﻬﻦ ﻓﻬﺬﺍ ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﻮﺗِﺮ ﺑﺜﻼﺙ ﻻ ﻓﺼﻞ ﻓﻴﻬﻦ) (٥٠٧ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻨﻬﺎ :ﻛﺎﻥ ﻻ ﻳﺴﻠﻢ ﰲ ﺭﻛﻌﱵ ﺍﻟﻮﺗﺮ) (٥٠٨ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻓﻴﻬﺎ ﻧﻈﺮ ،ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ ﻼﺙٍ ،ﹶﺃ ْﻭِﺗﺮﻭﺍ ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺍﻟﻨﱮ ج) :ﻻ ﺗﻮِﺗﺮﻭﺍ ِﺑﹶﺜ ﹶ ﺏ() .(٥٠٩ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ :ﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ، ﺸﺒﻬﻮﺍ ِﺑﺼﻼ ِﺓ ﺍﳌﹶﻐ ِﺮ ِ ﺲ ﹶﺃ ْﻭ ﺳْﺒﻊٍ ،ﻭ ﹶﻻ ﺗ ِﺑﺨﻤ ٍ ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ :ﺇﱃ ﺃﻱ ﺷﻲﺀ ﺗﺬﻫﺐ ﰲ ﺍﻟﻮﺗﺮ ،ﺗﺴﻠﻢ 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 ﻳﻀﺮﻩ ،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 :ﻳﻮﺗﺮ 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 ﺣﺬﻳﻔﺔ ،ﺃﻧﻪ ﺻﻠﱠﻰ ﻣﻊ ﺍﻟﻨﱯ ج ﰱ ﺭﻣﻀﺎﻥ، ﰊ ﺍﹾﻟﻌﻈﻴ ِﻢ( ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ ،ﰒ ﺟﻠﺲ ﻳﻘﻮﻝ: ﻓﺮﻛﻊ ،ﻓﻘﺎﻝ ﰲ ﺭﻛﻮﻋﻪ ) :ﺳْﺒﺤﺎ ﹶﻥ ﺭ ﺏ ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ( ﻣﺜ ﹶﻞ ﻣﺎ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ .ﰒ ﺳﺠﺪ ،ﻓﻘﺎﻝ ) :ﺳْﺒﺤﺎ ﹶﻥ ﺭﺑ 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 ﺃﻭﻝ ﺍﻟﻠﻴﻞ ،ﻭﻭﺳﻄﻪ ،ﻭﺁﺧﺮﻩ .ﻭﻗﺎﻡ ﻟﻴﻠﺔ ﺗﺎﻣﺔ ﺑﺂﻳﺔ ﻳﺘﻠﻮﻫﺎ ﻭﻳﺮ ﺩﺩﻫﺎ ﺣﱴ ﺍﻟﺼﺒﺎﺡ ﻭﻫﻲ﴿ :ﺇ ﹾﻥ ﺗ ﻌ ﱢﺬْﺑ ﻬ ْﻢ ﹶﻓِﺈﻧﻬﻢ ِﻋﺒﺎﺩ ﻙ﴾ ]ﺍﳌﺎﺋﺪﺓ.(٥١٣)[١١٨ : ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺑﺎﻟﻠﻴﻞ ﺛﻼﺛ ﹶﺔ ﺃﻧﻮﺍﻉ ﺃﺣﺪﻫﺎ -ﻭﻫﻮ ﺃﻛﺜﺮﻫﺎ :ﺻﻼﺗﻪ ﻗﺎﺋﻤﹰﺎ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ 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 ﻣﺘﺮﺑﻌﹰﺎ) (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 ﻳﺼﻠﻲ ﺛﻼ ﹶ ﺳﺄﻟ ﻋﺸﺮﺓ ﺭﻛﻌﺔﹰ ،ﻳﺼﻠﻲ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ ،ﰒ ﻳﻮﺗِﺮ ،ﰒ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﻭﻫﻮ ﺟﺎﻟﺲ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﻛﻊ ،ﻗﺎﻡ ﻓﺮﻛﻊ ،ﰒ ﻳﺼﻠﻲ 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 ﻳﺼﻠﻲ 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 ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻮﺗﺮ ﻭﻫﻮ ﺟﺎﻟﺲ ،ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ ﺑـ﴿ِﺇﺫﹶﺍ ﺯﻟ ِﺰﻟﹶﺖ﴾ ﻭ﴿ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ﴾).(٥١٧ ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲏ ﳓﻮﻩ 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 ،ﻓﺈﺎ ﻭِﺗﺮ ﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﺮﻛﻌﺘﺎﻥ ﺑﻌﺪﻫﺎ ﺗﻜﻤﻴﻞ ﳍﺎ ،ﻓﻜﺬﻟﻚ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺍﳌﻐﺮ ِ ﺑﻌﺪ ﻭﺗﺮ ﺍﻟﻠﻴﻞ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﱂ ﻳﺤﻔﻆ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﻨﺖ ﰲ ﺍﻟﻮﺗﺮ ،ﺇﻻ ﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ،ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻟﺮﻗﻲ ،ﺣﺪﺛﻨﺎ ﳐﻠﺪ ﺑﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺯﺑﻴﺪ ﺍﻟﻴﺎﻣﻲ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﺑﺰﻯ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳﻮﺗﺮ ﻓﻴﻘﻨﺖ 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 ﺃﺧﺘﺎﺭﻩ 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 ﻳﺮﻭﻯ ﻓﻴﻪ ﻋﻦ ﺍﻟﻨﱯ ج ﺷﻲﺀ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﻋﻤﺮ ﻳﻘﻨﺖ 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 ،ﻭﻋﺎﻓِﲏ ﻋﻠﱠﻤﲏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﻠﻤﺎ ٍ ﻚ ﻀْﻴﺖِ ،ﺇﻧ ﻓِﻴ ﻤ ْﻦ ﻋﺎﹶﻓْﻴﺖ ،ﻭﺗﻮﱠﻟﻨِﻲ ﻓِﻴ ﻤ ْﻦ ﺗ ﻮﱠﻟْﻴﺖ ،ﻭﺑﺎﺭِﻙ ﻟِﻲ ﻓِﻴﻤﺎ ﹶﺃ ْﻋ ﹶﻄْﻴﺖ ،ﻭِﻗﻨِﻲ ﺷ ﺮ ﻣﺎ ﻗ ﺖ() (٥٢١ﺯﺍﺩ ﺖ ﺭﺑﻨﺎ ﻭﺗﻌﺎﹶﻟْﻴ ﺗ ﹾﻘﻀِﻲ ﻭ ﹶﻻ ﻳ ﹾﻘﻀﻰ ﻋﹶﻠْﻴﻚِ ،ﺇﻧ ﻪ ﹶﻻ ﻳ ِﺬﻝﱡ ﻣ ْﻦ ﻭﺍﹶﻟْﻴﺖ ،ﺗﺒﺎ ﺭ ﹾﻛ ﺖ(. ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻟﻨﺴﺎﺋﻲ ) :ﻭ ﹶﻻ ﻳ ِﻌ ﺰ ﻣﻦ ﻋﺎ ﺩْﻳ ﱯ(. ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺍﻟﻨ 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 ﺇﻧﻲ ﺃﻋﻮﺫ ِﺑ ِﺮﺿﺎ ﻙ ﻣِﻦ ﺖ ﹶﻛﻤﺎ ﻚ ﹶﺃْﻧ ﻚ ﹶﻻ ﹸﺃ ْﺣﺼِﻲ ﺛﹶﻨﺎ ًﺀ ﻋﹶﻠْﻴ ﻚ ﻣِﻨ ﻚ ِﻣ ْﻦ ﻋﻘﹸﻮﺑِﺘﻚ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺨ ِﻄﻚ ،ﻭِﺑﻤﻌﺎﻓﹶﺎِﺗ ﺳ ﻚ() .(٥٢٢ﻭﻫﺬﺍ ﳛﺘﻤِﻞ ،ﺃﻧﻪ ﻗﺒﻞ ﻓﺮﺍﻏﻪ ﻣﻨﻪ ﻭﺑﻌﺪﻩ ،ﻭﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺴ ﺖ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﹶﺃﹾﺛﻨْﻴ ) (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 ﺻﻼﺗﻪ ،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 ﺛﻨﺎ ً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 ﻧﻮﺭﺍﹰ ،ﻭﰲ ﺳ ْﻤﻌِﻲ ﻧﻮﺭﺍﹰ ،ﻭ ﻋ ْﻦ ﻳﻤِﻴﻨِﻲ ﻧﻮﺭﺍﹰ ،ﻭ ﻋ ْﻦ ِﺷﻤﺎﻟِﻲ ﺍﺟ ﻌ ﹾﻞ ﰲ ﹶﻗﻠﹾﱯ ﻧﻮﺭﺍﹰ ،ﻭﰲ ﺑ ﻚ ﺤﺘِﻲ ﻧﻮﺭﺍﹰ ،ﻭﹶﺃﻣﺎﻣِﻲ ﻧﻮﺭﺍﹰ ،ﻭ ﺧ ﹾﻠﻔِﻲ ﻧﻮﺭﺍ ،ﻭﺍ ْﺟﻌﻞ ﻟِﻲ ﻳ ْﻮ ﻡ ِﻟﻘﹶﺎِﺋ ﻧﻮﺭﺍﹰ ،ﻭﻓﹶﻮﻗِﻲ ﻧﻮﺭﺍﹰ ،ﻭﺗ ْ ﻼ ﻣِﻦ ﻭﻟﺪ ﺍﻟﻌﺒﺎﺱ ،ﻓﺤﺪﺛﲏ ﺖ ﺭﺟ ﹰ ﻧﻮﺭﹰﺍ() .(٥٢٣ﻗﺎﻝ ﻛﹸﺮﻳﺐ :ﻭﺳﺒﻊ ﰲ ﺍﻟﻘﻨﻮﺕ ،ﻓﻠﻘﻴ ﺸﺮِﻱ( ،ﻭﺫﻛﺮ ﺧﺼﻠﺘﲔ ،ﻭﰲ ﺭﻭﺍﻳﺔ ﺤﻤِﻲ ﻭ ﺩﻣِﻲ ،ﻭ ﻋﺼﱯ ﻭ ﺷ ْﻌﺮِﻱ ﻭﺑ 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 ِﻟﺴﺎﱐ ﻧﻮﺭﹰﺍ ﻭﺍ ْﺟ ﻌ ﹾﻞ ﰲ ﻧ ﹾﻔﺴِﻲ ﻧﻮﺭﺍﹰ ،ﻭﹶﺃ ْﻋ ِﻈ ْﻢ ﻟِﻲ ﻧﻮﺭﹰﺍ( ،ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻪ) ،ﻭﺍ ْﺟ ﻌﻠﹾﲏ ﻧﻮﺭﺍ().(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 ْﻮﺗﻪ ﰲ ﺍﻟﺜﱠﺎِﻟﹶﺜ ِﺔ ﺙ ﻣﺮﺍﺕٍ ،ﻳﻤ ﺪ ﺎ ﻼ ﹶ ﻚ ﺍﻟ ﹸﻘﺪﻭﺱ ﹶﺛ ﹶ ﺃﺣﺪ﴾ ،ﻓﺈﺫﺍ ﺳﻠﻢ ﻗﺎﻝ ) :ﺳْﺒﺤﺎ ﹶﻥ ﺍ ﹶﳌِﻠ ِ )(٥٢٧ ﻼِﺋ ﹶﻜ ِﺔ ﻭﺍﻟﺮﻭﺡ( . ﺏ ﺍ ﹶﳌ ﹶ ﻭﻳﺮﻓﻊ( .ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﻨﺴﺎﺋﻲ) .(٥٢٦ﺯﺍﺩ ﺍﻟﺪﺍﺭﻗﻄﲏ ) ﺭ ﺏ ﺍﻟﻌﺎﹶﻟﻤِﲔ، ﳊ ْﻤﺪ ﻟﻠِﻪ ﺭ ﻭﻛﺎﻥ ج ﻳ ﹶﻘﻄﱢ ﻊ ﻗﺮﺍﺀﺗﻪ ،ﻭﻳ ِﻘﻒ ﻋِﻨ ﺪ ﹸﻛﻞﱢ ﺁﻳ ٍﺔ ﻓﻴﻘﻮﻝ) :ﺍ ﹶ ﻭﻳﻘِﻒ :ﺍﻟﺮﲪ ِﻦ ﺍﻟ ﺮﺣِﻴﻢ ،ﻭﻳ ِﻘﻒ :ﻣﺎﻟِﻚ ﻳ ْﻮ ِﻡ ﺍﻟﺪﻳﻦ().(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 .ﻭﳑﻦ ﺫﻛﺮ ﺫﻟﻚ ﻭﺍﳌﻘﺎﺻﺪ ،ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﻧﺘﻬﺎﺋﻬﺎ ،ﻭﺍﺗﺒﺎ ﺍﻟﺒﻴﻬﻘﻰ ﰲ )ﺷﻌﺐ ﺍﻹِﳝﺎﻥ( ﻭﻏﲑﻩ ،ﻭﺭﺟﺢ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻵﻱ ﻭﺇﻥ ﺗﻌﻠﻘﺖ ﲟﺎ ﺑﻌﺪﻫﺎ. ﻭﻛﺎﻥ ج ﻳﺮﺗﻞ ﺍﻟﺴﻮﺭﺓ ﺣﱴ ﺗﻜﻮﻥ ﺃﻃﻮ ﹶﻝ ِﻣ ْﻦ ﹶﺃ ﹾﻃ ﻮ ِﻝ ﻣﻨﻬﺎ ،ﻭﻗﺎﻡ ﺑﺂَﻳﺔ ﻳ ﺮ ﺩ ﺩﻫﺎ 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 ﻭﻏﲑﳘﺎ ﺇﱃ ﺃﻥ ﺍﻟﺘﺮﺗﻴ ﹶﻞ ﻭﺍﻟﺘﺪﺑﺮ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﻊ ﻗﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﺳﺮﻋﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻊ ﻛﺜﺮﺎ .ﻭﺍﺣﺘﺞ ﺃﺭﺑﺎ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻬﻤﻪ ﻭﺗﺪﺑﺮﻩ ،ﻭﺍﻟﻔﻘ ﻪ ﻓﻴﻪ ﻭﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ،ﻭﺗﻼﻭﺗﻪ ﻭﺣﻔﻈﹸﻪ ﻭﺳﻴﻠﺔ ﺇﱃ ﻣﻌﺎﻧﻴﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻟِﻴﻌﻤﻞ 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 ﻭﺗﺪﺑﺮﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳﺜﻤﺮ ﺍﻹِﳝﺎﻥ، ﻭﺃﻣﺎ ﳎﺮ ﺩ ﺍﻟﺘﻼﻭﺓ ﻣﻦ ﻏﲑ ﻓﻬﻢ ﻭﻻ ﺗﺪﺑﺮ ،ﻓﻴﻔﻌﻠﻬﺎ ﺍﻟ ﱪ ﻭﺍﻟﻔﺎﺟﺮ ،ﻭﺍﳌﺆﻣﻦ ﻭﺍﳌﻨﺎﻓﻖ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ج ) :ﻭ ﻣﹶﺜﻞﹸ ﺍ ﹸﳌﻨﺎِﻓ ِﻖ ﺍﱠﻟﺬِﻱ ﻳﻘ ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮْﺍﻥﹶ ،ﹶﻛ ﻤﹶﺜ ِﻞ ﺍﻟ ﺮْﻳﺤﺎﻧﺔِِ ،ﺭ ﳛﻬﺎ ﹶﻃﻴﺐ ،ﻭ ﹶﻃ ْﻌ ﻤﻬﺎ ﻣﺮ.(٥٣٠)( ﻭﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺃﺭﺑﻊ ﻃﺒﻘﺎﺕ :ﺃﻫ ﹸﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹِﳝﺎﻥ ،ﻭﻫﻢ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻣﻦ ﻋﺪِﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹِﳝﺎﻥ .ﺍﻟﺜﺎﻟﺜﺔ :ﻣﻦ ﺃﻭﰐ ﻗﺮﺁﻧﺎﹰ ،ﻭﱂ ﻳﺆﺕ ﺇﳝﺎﻧﺎﹰ ،ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﺃﻭﰐ ﺇﳝﺎﻧﹰﺎ ﻭﱂ ﻳﺆﺕ 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 ﻳﺮﺗﻞ 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 ِﻛﺘﺎ ِ ﺸ ِﺮ ﹶﺃ ْﻣﺜﹶﺎِﻟﻬﺎ ،ﹶﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﺍﱂ ﺣﺮْﻑ ،ﻭﹶﻟ ِﻜ ْﻦ ﹶﺃﻟِﻒ ﺣ ْﺮﻑ ،ﻭ ﹶﻻ ﻡ ﺣ ْﺮﻑ، ﺴﻨﺔﹸ ِﺑ ﻌ ْ ﺤ ﺴﻨﺔﹲ ،ﻭﺍﹾﻟ 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 ﻳﻘﺎﻝ :ﺇﻥ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺮﺗﻴﻞ ﻭﺍﻟﺘﺪﺑﺮ ﺃﺟﻞﱡ ﻭﺃﺭﻓ ﻊ ﻗﺪﺭﺍﹰ، ﺏ ﻛﺜﺮﺓ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻛﺜ ﺮ ﻋﺪﺩﺍﹰ ،ﻓﺎﻷﻭﻝ :ﻛﻤﻦ ﺗﺼﺪﻕ ﲜﻮﻫﺮﺓ ﻋﻈﻴﻤﺔ ،ﺃﻭ ﺃﻋﺘﻖ ﻋﺒﺪﹰﺍ ﻭﺛﻮﺍ ﻗﻴﻤﺘﻪ ﻧﻔﻴﺴﺔ ﺟﺪﺍﹰ ،ﻭﺍﻟﺜﺎﱐ :ﻛﻤﻦ ﺗﺼﺪﻕ ﺑﻌﺪﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ،ﺃﻭ ﺃﻋﺘﻖ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻗﻴﻤﺘﻬﻢ ﺭﺧﻴﺼﺔ ،ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ :ﺳﺄﻟﺖ ﺃﻧﺴﹰﺎ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻨﱯ ج ،ﻓﻘﺎﻝ) :ﻛﺎﻥ ﳝ ﺪ ﻣﺪﺍ().(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 ﺃﹸﺫﹸﻧﻴْﻚ ،ﻭﻳﻌﻴﻬﺎ ﻗﻠﺒﻚ. ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ :ﻗﺮﺃ ﻋﻠﻘﻤ ﹸﺔ ﻋﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻛﺎﻥ ﺣﺴ ﻦ ﺍﻟﺼﻮﺕ ،ﻓﻘﺎﻝ :ﺭﺗﻞ ﻓِﺪﺍﻙ ﺃﰊ ﻭﺃﻣﻲ ،ﻓﺈﻧﻪ ﺯﻳ ﻦ ﺍﻟﻘﺮﺁﻥ. ﺸ ْﻌﺮِ ،ﻭ ﹶﻻ ﺗْﻨﺜﹸﺮﻭﻩ ﻧﹾﺜ ﺮ ﺍﻟ ﺪﻗﹶﻞ ،ﻭِﻗﻔﹸﻮﺍ ِﻋْﻨ ﺪ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﹶﻻ ﺗ ﻬﺬﱡﻭﺍ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ ﻫﺬﱠ ﺍﻟ ﻋﺠﺎﺋِﺒﻪِ ،ﻭ ﺣ ﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺍﻟ ﹸﻘﹸﻠﻮﺏ ،ﻭ ﹶﻻ ﻳ ﹸﻜ ْﻦ ﻫ ﻢ ﹶﺃ ﺣ ِﺪﻛﹸ ْﻢ ﺁ ِﺧ ﺮ ﺍﻟﺴﻮ ﺭ ِﺓ. ﺖ ﺍﻟﻠﹼﻪ ﻳﻘﻮﻝ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ﴾ ﻓﺄﺻ ِﻎ ﳍﺎ ﲰﻌﻚ، ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﻳﻀﹰﺎ :ﺇﺫﺍ ﲰﻌ ﻓﺈﻧﻪ ﺧ ﲑ ﺗﺆﻣﺮ ﺑﻪ ،ﺃﻭ ﺷﺮ ﺗﺼﺮﻑ ﻋﻨﻪ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ :ﺩﺧﻠﺖ ﻋﻠ ﻲ ﺍﻣﺮﺃﺓ ﻭﺃﻧﺎ ﺃﻗﺮﹸﺃ )ﺳﻮﺭ ﹶﺓ ﻫﻮﺩ( ﻓﻘﺎﻟﺖ :ﻳﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻫﻜﺬﺍ ﺗﻘﺮﺃ ﺳﻮﺭﺓ ﻫﻮﺩ؟! ﻭﺍﻟﻠﹼﻪ ﺇﱐ ﺖ ﻣِﻦ ﻗﺮﺍﺀﺎ. 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 ﻳﺴ ﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺗﺎﺭﺓ ،ﻭﳚﻬﺮ ﺎ ﺗﺎﺭﺓ ،ﻭﻳﻄﻴﻞ ﺍﻟﻘﻴﺎﻡ ﺗﺎﺭﺓ ،ﻭﳜﻔﱢﻔﻪ ﺗﺎﺭﺓ ،ﻭﻳﻮﺗﺮ ﺁﺧﺮ ﺍﻟﻠﻴﻞ -ﻭﻫﻮ ﺍﻷﻛﺜﺮ -ﻭﺃﻭﻟﻪ ﺗﺎﺭﺓ ،ﻭﺃﻭﺳﻄﹶﻪ ﺗﺎﺭﺓ. ﻭﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﺘﻄﻮﻉ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﰲ ﺍﻟﺴﻔﺮ ِﻗﺒ ﹶﻞ ﺃﻱ ﺟﻬﺔ ﺗﻮﺟﻬﺖ ﺾ ﻣِﻦ ﺭﻛﻮﻋﻪ ،ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﺑﻪ ،ﻓﲑﻛﻊ ﻭﻳﺴﺠﺪ ﻋﻠﻴﻬﺎ ﺇﳝﺎﺀً ،ﻭﳚﻌﻞ ﺳﺠﻮﺩﻩ ﺃﺧﻔ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻗﺎﻝ) :ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻠﻲ 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 ﻳﺼﱢﻠ ﻲ ﺣﻴﺚ ﺗﻮﺟﻬﺖ ﺑﻪ ﺍﻟﺮﺍﺣﻠﺔﹸ؟ ﻓﺮﻭﻯ ﺤ ِﻤ ٍﻞ :ﺃﻧﻪ ﻻ ﻳﺠﺰﺋﹸﻪ ﺇﻻ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ، ﳏﻤﺪ ﺑﻦ ﺍﳊﻜﻢ ﻋﻦ ﺃﲪﺪ ﻓﻴﻤﻦ ﺻﻠﱠﻰ ﰲ ﻣ ْ ﻷﻧﻪ ﳝﻜﻨﻪ ﺃﻥ ﻳﺪﻭﺭ ،ﻭﺻﺎﺣﺐ ﺍﻟﺮﺍﺣﻠﺔ ﻭﺍﻟﺪﺍﺑﺔ ﻻ ﻳﻤﻜﻨﻪ .ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﺃﻧﻪ ﻗﺎﻝ: ﺤ ِﻤ ِﻞ ﺷﺪﻳﺪﺓ ﻳﺼﻠﻲ 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 ﳝﻜﻨﻪ .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 . ﻳﻮﻣﻰﺀ 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 ﻳﺼﻠﻲ ﺳﺒْﺤ ﹶﺔ ﺍﻟﻀﺤﻰ ،ﻭﺇﱐ ﻷُﺳﺒﺤﻬﺎ) .(٥٣٥ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺖ: ﺖ :ﹶﻓﻌﻤﺮ؟ ﻗﺎﻝ :ﻻ ،ﻗﻠ ْ ﺖ ﻻﺑﻦ ﻋﻤﺮ :ﺃﺗﺼﻠﻲ 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 ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ ﻏ ﲑ ﺃﻡ ﻫﺎﱏﺀ ،ﻓﺈﺎ ﻗﺎﻟﺖ :ﺇﻥ ﺍﻟﻨﱯ ج ﺩﺧﻞ ﺑﻴﺘﻬﺎ ﻳﻮ ﻡ ﻓﺘﺢ ﻣﻜﺔ ،ﻓﺎﻏﺘﺴﻞ ،ﻭﺻﻠﱠﻰ ﲦﺎ ﹶﻥ ﻉ ﻭ ﺍﻟﺴﺠﻮﺩ).(٥٣٧ ﻒ ﻣِﻨﻬﺎ ،ﻏﲑ ﺃﻧ ﻪ ﻳﺘﻢ 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 ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ؟ ﻗﺎﻟﺖ :ﻻ ﺇﻻ ﺃﻥ ﻳﺠﻲ َﺀ ﻣِﻦ ﻣﻐﻴﺒﻪ. ﺖ :ﻫﻞ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳ ﹾﻘﺮﻥﹸ ﺑﲔ ﺍﻟﺴﻮﺭ؟ ﻗﺎﻟﺖ :ﻣِﻦ ﺍﳌﻔﺼﻞ).(٥٣٨ ﻗﻠ ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻗﺎﻟﺖ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ 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 ﹾﻏﺒ ٍﺔ ﻭ ﺭ ْﻫﺒﺔٍ، ﺻﻠﱠْﻴﺖ ﺻ ﹶ ﺍﻟﻀﺤﻰ ،ﺻﻠﱠﻰ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ ،ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ،ﻗﺎﻝِ) :ﺇﻧﻲ ﲔ ﹶﻓ ﹶﻔ ﻌﻞﹶ، ﺴِﻨ ﺴﹶﺄﹾﻟﺖ ﺭﺑﻲ ﹶﺛﻼﹶﺛﺎﹰ ،ﹶﻓﹶﺄ ْﻋﻄﹶﺎﻧِﻲ ﺍﹾﺛﻨﺘْﻴﻦِ ،ﻭ ﻣﻨ ﻌﻨِﻲ ﻭﺍ ِﺣ ﺪﺓﹰ ،ﺳﹶﺄﹾﻟﺘﻪ ﹶﺃ ﹶﻻ ﻳ ﹾﻘﺘ ﹶﻞ ﹸﺃ ﻣﺘِﻲ ﺑِﺎﻟ ﹶﻓ ﺴﻬْ ﻢ ِﺷﻴﻌﹰﺎ ﹶﻓﹶﺄﺑﻰ ﻋﹶﻠ ﻲ( .ﻗﺎﻝ ﻭﺳﺄﻟﺘﻪ ﹶﺃﻻﱠ ﻳ ﹾﻈ ِﻬ ﺮ ﻋﹶﻠْﻴ ِﻬ ْﻢ ﻋﺪ ﻭﹰﺍ ،ﹶﻓ ﹶﻔ ﻌﻞﹶ ،ﻭ ﺳﹶﺄﹾﻟﺘﻪ ﹶﺃ ﹾﻥ ﹶﻻ ﻳﻠﺒ ﺍﳊﺎﻛﻢ ﺻﺤﻴﺢ) (٥٤١ﻗﻠﺖ :ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻫﺬﺍ ﻳﻨﻈﺮ 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 ﺍﻟﺘﻮﺍ ﻚ ﹶﺃْﻧ ﺐ ﻋﹶﻠ ﻲ ِﺇﻧ ﰒ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ﱄ ،ﻭﺍﺭ ﺣﻤْﲏ ،ﻭﺗ ْ ﻗﺎﳍﺎ ﻣﺎﺋﺔ ﻣﺮﺓ. ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻷﺻﻢ ،ﺣﺪﺛﻨﺎ ﺃﺳﺪ ﺑﻦ ﻋﺎﺻﻢ ،ﺣﺪﺛﻨﺎ ﺍﳊﺼﲔ ﺑﻦ ﺣﻔﺺ ،ﻋﻦ ﺳﻔﻴﺎﻥ ،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. ﺗﺼﻠﻲ ﺍﻟﻀﺤﻰ ﻭﺗﻘﻮﻝ :ﻣﺎ ﺭﺃﻳ ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﻳﻀﹰﺎ :ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺃﲪﺪ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﺮﻭﺯﻱ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻗِﻼﺑﺔ، ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ،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 ﺍﻟﻀﺤﻰ 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 ﻳﺼﻠﻲ 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 ﺿﻤﺮﺓ ،ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ) :ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ(. ﻭﺑﻪ ﺇﱃ ﺃﰊ ﺍﻟﻮﻟﻴﺪ .ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ،ﻋﻦ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ،ﻋﻦ ﻋِﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ ﺍﻟﻌﺒﺪﻱ ،ﻋﻦ ﺍﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻧﻪ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ .ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ،ﻭﺃﰊ ﺫﺭ ﺍﻟﻐِﻔﺎﺭﻱ ،ﻭﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ،ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺑﺮﻳﺪﺓ ﺍﻷﺳﻠﻤﻲ ،ﻭﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ،ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺃﻭﰱ ،ﻭﻋِﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻋﺘﺒﺔ 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 ﻳﺼﻠﻴﻬﺎ. ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ،ﻭﺃﻧﺲ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﺟﺎﺑﺮ ،ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ ﺳﺖ ﺭﻛﻌﺎﺕ. ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻃﺮﻕ ،ﻣﻨﻬﻢ ﻣﻦ ﺭﺟﺢ ﺭﻭﺍﻳﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺍﻟﺘﺮﻙ ﺑﺄﺎ ﻣﺜﺒﺘﺔ ﺗﺘﻀﻤﻦ ﺯﻳﺎﺩ ﹶﺓ ﻋﻠﻢ ﺧﻔﻴﺖ ﻋﻠﻰ ﺍﻟﻨﺎﰲ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﺬﻫﺐ ﻋﻠ ﻢ ﻣﺜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻳﻮﺟﺪ 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) :ﻳﺼِﺒﺢ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺳﻼﹶﻣ ﻰ ﻣِﻦ ﺻ ﺪﹶﻗ ﹲﺔ ،ﻭ ﹸﻛﻞﱡ ﺻ ﺪﹶﻗﺔﹲ ،ﻭ ﹸﻛﻞﱡ ﺗ ْﻬﻠِﻴﹶﻠ ٍﺔ ﺤ ٍﺔ ﺻ ﺪﹶﻗﺔﹲ ،ﻭ ﹸﻛﻞﱡ ﺗﺤ ِﻤْﻴ ﺪ ٍﺓ ﺻ ﺪﹶﻗﺔﹲ ،ﹶﻓ ﹸﻜﻞﱡ ﺗﺴِﺒْﻴ ﹶﺃ ﺣ ِﺪﻛﹸﻢ ﻚ ﺻ ﺪﹶﻗﺔﹲ ،ﻭ ﹾﲡﺰِﻯ ُﺀ ﻣِﻦ ﹶﺫِﻟ ﺻ ﺪﹶﻗﺔﹲ ،ﻭﻧ ْﻬ ﻲ ﻋ ِﻦ ﺍﳌﹸْﻨ ﹶﻜ ِﺮ ﻑ ﺻ ﺪﹶﻗﺔﹲ ،ﻭﹶﺃ ْﻣ ﺮ ﺑِﺎ ﹶﳌ ْﻌﺮﻭ ِ ﺗ ﹾﻜِﺒ ﲑ ٍﺓ )(٥٤٤ ﺭ ﹾﻛﻌﺘﺎ ِﻥ ﻳ ْﺮ ﹶﻛ ﻌ ﻬﻤﺎ ِﻣ ﻦ ﺍﻟﻀﺤﻰ( . ﳉﻬﲏ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ج .ﻗﺎﻝ: ﻭﰲ )ﻣﺴﻨﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ( ،ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺃﻧﺲ ﺍ ﹸ ﺴﺒ ﺢ ﺭﻛﻌﺘﻲ ﺍﻟﻀﺤﻰ ﻻ ﺼْﺒ ِﺢ ﺣﺘﻰ ﻳ ﻼ ِﺓ ﺍﻟ ﺻﹶ ﺼ ِﺮﻑِ ﻣ ْﻦ ﲔ ﻳْﻨ ﺼﻼﱠ ﻩ ﺣ )ﻣﻦ ﹶﻗ ﻌ ﺪ ﰲ ﻣ ﺤ ِﺮ().(٥٤٥ ﺖ ِﻣﹾﺜ ﹶﻞ ﺯﺑ ِﺪ ﺍﻟﺒ ْ ﻳﻘﻮﻝ ِﺇﻻﱠ ﺧﲑﺍﹰ ،ﹶﻏ ﹶﻔ ﺮ ﺍﷲ ﺧﻄﹶﺎﻳﺎﻩ ﻭﺇِﻥ ﻛﹶﺎﻧ ْ ﻭﰲ ﺍﻟﺘﺮﻣﺬﻯ ،ﻭ)ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﻀﺤﻰ ،ﻏ ِﻔ ﺮ ﹶﻟﻪ ﹸﺫﻧﻮﺑﻪ ﻭﺇِﻥ ﻛﺎﻧﺖ ِﻣﹾﺜ ﹶﻞ ﺯﺑ ِﺪ ﺤ ِﺔ ﺍﻟ ﻆ ﻋﻠﻰ ﺳْﺒ ﺍﻟﻠﹼﻪ ج) :ﻣﻦ ﺣﺎﹶﻓ ﹶ ﺤ ِﺮ().(٥٤٦ ﺍﻟﺒ ْ ) (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 ﺍﻟﻨﻬﺎﺭ ﺃﻛﻔﻚ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ :ﻳﺎ ﺍْﺑ ﻦ ﺁ ﺩ ﻡ ﹶﻻ ﺗﻌْﺠ ﺰ ﱠﻥ ﻋ ْﻦ ﹶﺃﺭْﺑ ِﻊ ﺭﻛﹶﻌﺎ ٍ ﺁ ِﺧﺮﻩ() (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 ،ﺑﻨﻰ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ﹶﻗﺼْﺮﹰﺍ ﻣِﻦ ﹶﺫ ﻫ ٍ ﻀﺤﻰ ِﺛْﻨﺘ ْﻲ ﻋ ْ ﺍﻟ ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﺃﻧﻪ ﺭﺃﻯ ﻗﻮﻣﹰﺎ ﻳﺼﻠﻮﻥ ﻣﻦ ﺍﻟﻀﺤﻰ ﰲ ﻣﺴﺠﺪ ﻗﹸﺒﺎﺀ ،ﻓﻘﺎﻝ :ﺃﻣﺎ ﻟﻘﺪ ﻋﻠِﻤﻮﺍ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺃﻓﻀ ﹸﻞ ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﲔ ﺗ ْﺮﻣﺾ ﺍﻟ ِﻔﺼﺎ ﹸﻝ().(٥٥٠ ﻼﺓﹸ ﺍﻷﻭﺍﺑﲔ ﺣ ج ﻗﺎﻝ) :ﺻ ﹶ ﻭﻗﻮﻟﻪ :ﺗﺮ ﻣﺾ ﺍﻟﻔِﺼﺎﻝ ،ﺃﻱ :ﻳﺸﺘﺪ ﺣﺮ ﺍﻟﻨﻬﺎﺭ ،ﻓﺘﺠﺪ ﺍﻟﻔِﺼﺎﻝ ﺣﺮﺍﺭ ﹶﺓ ﺍﻟﺮﻣﻀﺎﺀ .ﻭﰲ )ﺍﻟﺼﺤﻴﺢ( ﺃﻥ ﺍﻟﻨﱯ ج ﺻﻠﻰ ﺍﻟﻀﺤﻰ 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 ﻳﺤﺎِﻓﻆﹸ ﻋﻠﻰ ﺻﻼ ِﺓ ﻀﺤﻰ ﺇﻻ ﹶﺃﻭﺍﺏ() (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 )ﻣﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍﷲ ِﻟﺸﻲﺀ ﻣﺎ ﹶﺃ ِﺫ ﹶﻥ ِﻟﻨِﺒ ﻲ ﻳﺘ ﻐﻨﻰ ﺑِﺎﻟ ﹸﻘﺮْﺁ ِﻥ( ﻗﺎﻝ :ﻭﻟﻌﻞ ﻗﺎﺋ ﹰ ﺃﺭﺳﻠﻪ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟ ﺪﺭﺍﻭﺭﺩﻱ ،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 ﺍﻟﻌﺮﱐ ،ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺍﻟﻴﻤﺎﻣﻲ ،ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ،ﻋﻦ ﺏ ﺠﻨ ِﺔ ﺑﺎﺑﹰﺎ ﻳﻘﺎ ﹸﻝ ﹶﻟﻪ ﺑﺎ ﺃﰊ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ جِ) :ﺇ ﹶﻥ ِﻟ ﹾﻠ ﻀﺤﻰ ،ﹶﻓِﺈﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳﻮْﻡ ﺍﻟ ِﻘﻴﺎﻣﺔ ﻧﺎﺩﻯ ﻣﻨﺎ ٍﺩ :ﹶﺃْﻳ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﻛﺎﻧﻮﺍ ﻳﺪﺍﻭِﻣﻮ ﹶﻥ ﻋﻠﻰ 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 ﺍﻟﻀﺤﻰ ،ﻫﺬﺍ ﺑﺎﺑﻜﻢ ،ﻓﺎ ْﺩ ﺧﻠﹸﻮﻩ ِﺑ ﺮ ْﺣ ﻤ ِﺔ ﺍ ِ ﺐ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﻼﺀ ،ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ﺑﻦ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ )ﺍﳉﺎﻣﻊ( :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻛﹸﺮﻳ ٍ ﺑﻜﲑ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ،ﻗﺎﻝ :ﺣﺪﺛﲏ ﻣﻮﺳﻰ ﺑﻦ ﻓﻼﻥ ،ﻋﻦ ﻋﻤﻪ ﺛﹸﻤﺎﻣﺔ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻀﺤﻰ ِﺛْﻨﺘ ْﻲ ﻋﺸ ﺮ ﹶﺓ ﺻﻠﱠﻰ ﺍﻟ ﻣﺎﻟﻚ ،ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج )ﻣﻦ ﳉﻨﺔ( .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﺐﰲﺍﹶ ﺭ ﹾﻛ ﻌﺔﹰ ،ﺑﻨﻰ 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 ﻋﻄﻴﺔ ﺍﻟ ﻌﻮْﰲ ،ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ،ﻗﺎﻝ :ﻛﺎ ﹶﻥ ﻀﺤﻰ ﺣﱴ ﻧﻘﻮ ﹶﻝ :ﻻ ﻳﺪ ﻋﻬﺎ ،ﻭﻳﺪﻋﻬﺎ 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 ﱢﺬﻣﺎﺭﻱ ،ﻋﻦ ﺍﻟﻘﺎﺳﻢ ،ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ،ﻋﻦ ﺍﻟﻨﱯ ج ،ﻗﺎﻝ ) :ﻣ ْﻦ ﻣﺸﻰ ﺝ ﺍﳌﹸﺤﺮِﻡ ،ﻭ ﻣ ْﻦ ﻣﺸﻰ ﺇﱃ ﺳﺒﺤﺔ ﺇﱃ ﺻﻼ ٍﺓ ﻣﻜﹶﺘﻮﺑ ٍﺔ ﻭﻫ ﻮ ﻣﺘ ﹶﻄﻬﺮ ،ﻛﺎ ﹶﻥ ﻟﹶﻪ ﹶﻛﹶﺄ ْﺟ ِﺮ ﺍﳊﺎ ﺏ ﰲ ِﻋﱢﻠﻴِﲔ( ﻀﺤﻰ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ ﹶﻛﹶﺄ ْﺟ ِﺮ ﺍﳌﹸﻌﺘ ِﻤﺮِ ،ﻭﺻﻼﺓ ﻋﻠﻰ ﺇِﺛ ِﺮ ﺻﻼﺓ ﹶﻻ ﹶﻟ ْﻐ ﻮ ﺑْﻴﻨﻬﻤﺎ ِﻛﺘﺎ ﺍﻟ ﻗﺎﻝ ﺃﺑﻮ ﺃﻣﺎﻣﺔ :ﺍﻟﻐﺪﻭ ﻭﺍﻟﺮﻭﺍﺡ ﺇﱃ ﻫ ِﺬ ِﻩ ﺍﳌﹶﺴﺎ ِﺟ ِﺪ ِﻣ ﻦ ﺍﳉِﻬﺎ ِﺩ ﰲ ﺳﺒﻴ ِ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، ﺍﳌﻮﺭﻉ ﳏﺎﺿﺮ ﺑﻦ ﺍﳌﻮﺭﻉ ،ﺣﺪﺛﻨﺎ ﺍﻷﺣﻮ ﻋﻦ ﻣﻨﻴﺐ ﺑﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻠﻤﻲ ،ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ،ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﺖ ﻓﻴ ِﻪ ﺣﺘﻰ ﺍﻟ ﺠ ِﺪ ﺟﻤﺎ ﻋﺔٍ ،ﱠﰒ ﺛﺒ ﺻﻠﱠﻰ ﺍﻟﺼﺒ ﺢ ﰲ ﻣﺴ ِ ﺤ ﹶﺔ ﻀﺤﻰ ،ﱠﰒ ﻳﺼﻠﱢﻲ ﺳﺒ ﻳﻘﻮﻝ) :ﻣﻦ ﺠﺘﻪ ﻭﻋﻤ ﺮﺗﻪ(. ﺝ ﹶﺃ ْﻭ ﻣْ ﻌﺘ ِﻤ ٍﺮ ﺗﺎﻡ ﹶﻟﻪ ﺣ ﻀﺤﻰ ،ﻛﺎ ﹶﻥ ﹶﻟﻪ ﹶﻛﺄﹶﺟ ِﺮ ﺣﺎ ﺍﻟ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ :ﺣﺪﺛﲏ ﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﻋﻦ ﲪﻴﺪ ﺑﻦ ﺻﺨﺮ ،ﻋﻦ ﺍﳌﻘﺒﺮﻱ، 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 ﹶﻜﺮﺓ .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 ﺍﻟﺒﻌﺚِ ،ﻓﻘﺎﻝ) :ﺃﹶﻻ ﺃﹸﺧﺒِﺮ ﹸﻛ ْﻢ ِﺑﺄﹶﺳ ﺮ ﺐ ﻼ ﹶﺓ ﺍﻟﻐﺪﺍﺓِ ،ﹸﺛﻢ ﺃﹶﻋ ﹶﻘ ﺻﹶ ﺼﻠﱠﻰ ﻓﻴ ِﻪ ﺴ ﻦ ﻭﺿﻮﺀَﻩ ،ﹶﺛ ﻢ ﻋ ﻤ ﺪ ﺇﱃ ﺍﳌﹶﺴﺠِﺪ ،ﹶﻓ ﺗﻮﺿﹶﺄ ﰲ ﺑﻴِﺘ ِﻪ ﹶﻓﹶﺄ ْﺣ ﻉ ﺍﻟ ﹶﻜ ﺮ ﹶﺓ ﻭﺃ ْﻋ ﹶﻈ ﻢ ﺍﻟ ﻐﻨِﻴﻤﺔ(. ﻀﺤﻰ ،ﹶﻓﻘﹶﺪ ﹶﺃ ﺭ ﺑِﺼﻼ ِﺓ ﺍﻟ ﺖ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﻭﰲ ﺍﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺳﻮﻯ ﻫﺬﻩ ،ﻟﻜﻢ ﻫﺬﻩ ﺃﻣﺜﻠﻬﺎ ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﺻﺤﺒ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ،ﻓﻮﺟﺪﻢ ﳜﺘﺎﺭﻭﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ،ﻳﻌﲏ ﺃﺭﺑ ﻊ ﺭﻛﻌﺎﺕ ،ﻭﻳﺼﻠﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺃﺭﺑﻌﺎﹰ ،ﻟﺘﻮﺍﺗﺮ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻴﻪ ،ﻭﺇﻟﻴﻪ ﺃﺫﻫﺐ ،ﻭﺇﻟﻴﻪ ﺃﺩﻋﻮ ﺍﺗﺒﺎﻋﹶﺎ 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 ﻏﲑﻩ ﰲ ﺣﺎ ٍﻝ ﺃﺧﺮﻯ ﺻﻠﻰ ﺚ ﻋﻠﻰ ﺃﻥ ﻳﺼﻠﻲ ﺳﺘﺎﹰ، ﺭﻛﻌﺘﲔ ،ﻭﺭﺁﻩ ﺁﺧ ﺮ ﰲ ﺣﺎﻝ ﺃﺧﺮﻯ ﺻﻼﻫﺎ ﲦﺎﻧﻴﺎﹰ ،ﻭﲰﻌﻪ ﺁﺧﺮ ﳛ ﹼ ﻭﺁﺧﺮ ﳛﺚﱡ ﻋﻠﻰ ﺃﻥ ﻳﺼﻠﻲ 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 ﺍﻟﻐﺎِﻓِﻠ ﻀﺤﻰ ﺭ ﹾﻛ ﻌﺘْﻴﻦِ ،ﹶﻟ ْﻢ ﻳ ﹾﻜﺘ ْ ﺻﻠﱠﻰ ﺍﻟ ﺍﻟﻠﹼﻪ ج ﻛﻤﺎ ﺳﺄﻟﺘﲏ ،ﻓﻘﺎﻝ؟ ) ﻣ ْﻦ ﺻﻠﱠﻰ ﻚ ﺍﻟﻴ ْﻮ ﻡ ﹶﺫْﻧﺐ ،ﻭ ﻣ ْﻦ ﺤ ﹾﻘ ﹸﺔ ﹶﺫِﻟ ﺻﻠﱠﻰ ِﺳﺘﺎﹰ ،ﹶﻟ ْﻢ ﻳ ﹾﻠ ﺐ ِﻣ ﻦ ﺍﻟﻌﺎﺑِﺪﻳﻦ ،ﻭﻣﻦ ﺻﻠﹰﻰ ﺃﺭﺑﻌﺎﹰ ،ﻛِﺘ ﳉﻨﺔ(. ﺻﻠﱠﻰ ﻋﺸْﺮﹰﺍ ﺑﲎ 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 ِﺳﺘﺎﹰ ،ﰒ ﻳﻮﻣﹰﺎ ﲦﺎﻧﻴﹰﺎ ﰒ ﺗﺮ ﻙ .ﻓﺄﺑﺎﻥ ﻫﺬﺍ ﺍﳋﱪ ﻋﻦ ﺻﺤﺔ ﻣﺎ ﻗﻠﻨﺎ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﺧﱪ ﻛﻞ ﻣْ ﳑﻦ ﺗﻘﺪﻡ ﺃﻥ ﻳﻜﻮﻥ ﺇﺧﺒﺎﺭﻩ ﻟِﻤﺎ ﺃﺧﱪ ﻋﻨﻪ ﰲ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺷﺎﻫﺪﻩ ﻭﻋﺎﻳﻨﻪ. ﻭﺍﻟﺼﻮﺍﺏ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ :ﺃﻥ ﻳﺼﻠﹼﻴﻬﺎ 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 ،ﻭﺭﺟﺤﺘﻬﺎ ﻣﻦ ﺟﻬﺔ ﺻﺤﺔ ﺇﺳﻨﺎﺩﻫﺎ، ﻭﻋﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ ﲟﻮﺟﺒﻬﺎ ،ﻓﺮﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺼﻠﻴﻬﺎ ،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 ﻳﺼﻠﻮﻥ ﺍﻟﻀﺤﻰ ،ﻗﺎﻝ :ﺇﻧﻜﻢ ﻟﺘﺼﻠﻮﻥ ﺻﻼﺓ ﻣﺎ ﺻﻼﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﻻ ﻋﺎ ﻣﺔﹸ ﺃﺻﺤﺎﺑﻪ. ﻭﰲ )ﺍﳌﻮﻃﺄ( :ﻋﻦ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﻣﺎ ﺳﺒﺢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﺳﺒﺤ ﹶﺔ ﺍﻟﻀﺤﻰ ﻗﻂﱡ ،ﻭﺇﱐ ﻷﺳﺒﺤﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻟﻴ ﺪﻉ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﳛﺐ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ ﺍﻟﻨﺎﺱ ،ﹶﻓﻴﻔﺮﺽ ﻋﻠﻴﻬﻢ).(٥٥٧ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺑﻄﱠﺎﻝ :ﻓﺄﺧﺬ ﻗﻮﻡ ﻣﻦ ﺍﻟﺴﻠﻒ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﻭﱂ ﻳﺮﻭﺍ ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ ،ﻭﻗﺎﻝ ﻗﻮﻡ :ﺇﺎ ﺑﺪﻋﺔ ،ﺭﻭﻯ ﺍﻟﺸﻌﱯ ،ﻋﻦ ﻗﻴﺲ ﺑﻦ ﻋﺒﻴﺪ ،ﻗﺎﻝ :ﻛﻨﺖ ﺴﻨ ﹶﺔ ﻛﻠﱠﻬﺎ ،ﻓﻤﺎ ﺭﺃﻳﺘﻪ 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 ﺣﺠﺮﺓ ﻋﺎﺋﺸﺔ ،ﻭﺇﺫﺍ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺴﺠﺪ ﻳﺼﻠﻮﻥ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ،ﻓﺴﺄﻟﻨﺎﻩ ﻋﻦ ﺻﻼﻢ ،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 ِﻏﺒﺎﹰ ،ﻓﺘﺼﻠﻰ 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 ﻳﺼﻠﻲ ﺍﳉﹸﺮﻳﺮﻱ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺷﻘﻴﻖ ،ﻗﺎﻝ :ﻗﻠ ﺍﻟﻀﺤﻰ؟ ﻗﺎﻟﺖ :ﻻ ﺇﻻ ﺃﻥ ﻳﺠﻲ َﺀ ﻣِﻦ ﻣﻐﻴﺒﻪ) (٥٥٨ﰒ ﺫﻛﺮ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ 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 ﻳﺼﻠﻴﻬﺎ ﻳﻮﻣﺎﹰ ،ﻭﻳﺪﻋﻬﺎ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻳﻌﲏ ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ ﻭﺭﻭﻯ ﺷﻌﺒﺔ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ. ﻓﺈﺫﺍ ﺃﺗﻰ ﻣﺴﺠﺪ ﻗﹸﺒﺎﺀ ،ﺻﻠﱠﻰ ،ﻭﻛﺎﻥ ﻳﺄﺗﻴﻪ ﻛ ﱠﻞ ﺳﺒﺖ .ﻭﺭﻭﻯ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﻣﻨﺼﻮﺭ ،ﻗﺎﻝ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﳛﺎﻓﻈﻮﺍ ﻋﻠﻴﻬﺎ ﻛﺎﳌﻜﺘﻮﺑﺔ ،ﻭﻳﺼﻠﻮﻥ 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 ﺗﺤﻤﻠﻮﻥ ﻋﺒﺎ ﺩ ﺍﷲ ﻣﺎ ﱂ ﻳﺤﻤﻠﻬﻢ ﺍﻟﻠﱠﻪ؟! ﺇﻥ ﺠﻠﹶﺰ ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ ﰲ ﻣﱰﻟﻪ. ﻛﻨﺘﻢ ﻻ ﺑﺪ ﻓﺎﻋﻠﲔ ،ﻓﻔﻲ ﺑﻴﻮﺗﻜﻢ ﻭﻛﺎﻥ ﺃﺑﻮ ِﻣ ْ ﻗﺎﻝ ﻫﺆﻻﺀ :ﻭﻫﺬﺍ ﺃﻭﱃ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﻣﺘﻮﻫ ﻢ ﻭﺟﻮﺑﻬﺎ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﻛﻮﻧﻬﺎ ﺳﻨ ﹶﺔ ﺸ ﺮ ﱄ ﹶﺃﺑﻮﺍﻱ ﻣﺎ ﺗﺮﻛﺘﻬﺎ) .(٥٥٩ﻓﺈﺎ ﻛﺎﻧﺖ ﺗﺼﻠﻴﻬﺎ ﰲ ﺭﺍﺗﺒ ﹰﺔ ﻭﳍﺬﺍ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻟﻮ ﻧِ ﺍﻟﺒﻴﺖ ﺣﱴ ﻻ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ. ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺭﺍﺑﻌﺔ ﺇﱃ ﺃﺎ ﺗﻔﻌﻞ 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 ﻳﺴﻤﻮﺎ ﺻﻼﺓ ﺍﻟﻔﺘﺢ ﻭﺫﻛﺮ ﻱ ﰲ )ﺗﺎﺭﳜﻪ( ﻋﻦ ﺍﻟﺸﻌﱯ ﻗﺎﻝ :ﳌﺎ ﻓﺘﺢ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳊِﺠﺮﺓ ،ﺻﻠﹶﻰ ﺻﻼﺓ ﺍﻟﻄﱪ ﺍﻟﻔﺘﺢ ﲦﺎ ﹶﻥ ﺭﻛﻌﺎﺕ ﱂ ﻳﺴﻠﻢ 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، ﺇﻧﻲ 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 ﺑﻴِﺘ 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 ﺳﺒﺤﺔ ﺍﻟﻀﺤﻰ ،ﻓﻘﺎﻣﻮﺍ ﻭﺭﺍﺀﻩ ﻓﺼﱠﻠﻮْﺍ. ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ :ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ 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 ﻫﺪﻳﻪ ،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 ﺇﺗﻴﺎﻧﻪ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻟﻠﺼﻼﺓ ﻓﻴﻪ ،ﻭﻛﺬﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ،ﺣﺪﺛﻨﺎ ﺖ ﺍﺑ ﻦ ﺃﰊ ﺃﻭﰱ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ،ﺣﺪﺛﻨﺎ ﺳﻠﻤﺔ ﺑﻦ ﺭﺟﺎﺀ ،ﺣﺪﺛﺘﻨﺎ ﺍﻟﺸﻌﺜﺎﺀ ،ﻗﺎﻟﺖ :ﺭﺃﻳ ﺻﻠﻰ ﺍﻟﻀﺤﻰ ﺭﻛﻌﺘﲔ ﻳﻮﻡ ﺑﺸﺮ ﺑﺮﺃﺱ ﺃﰊ ﺟﻬﻞ .ﻓﻬﺬﺍ ﺇﻥ ﺻ ﺢ ﻓﻬﻲ ﺻﻼﺓ ﺷﻜﺮ ﻭﻗﻌﺖ ﻱ ﻧﻔﺘﻪ ،ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ،ﺗﺼﻠﻮﺎ ﻟﻐﲑ ﺳﺒﺐ، ﻭﻗﺖ ﺍﻟﻀﺤﻰ ،ﻛﺸﻜﺮ ﺍﻟﻔﺘﺢ ﻭﺍﻟﺬ ﻒ ﻟﺴﻨﺘﻪ ،ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﻓﻌﻠﹸﻬﺎ ﻟﻐﲑ ﻭﻫﻲ ﱂ ﺗﻘﻞ :ﺇﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ ،ﻭﻻ ﳐﺎﻟ ﺾ ﻋﻠﻴﻬﺎ ،ﻭﻛﺎﻥ ﻳﺴﺘﻐﲏ 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 ﻭﺍﻟﻨﻬﺎ ﺭ ِﺧ ﹾﻠ ﹶﻔ ﹰﺔ ِﻟﻤﻦ ﺃﹶﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳﺬﱠﻛﱠ ﺮ ﺃ ْﻭ ﺃﺭﺍ ﺩ ﺷﻜﻮ ﺭﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ [٦٢ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﳊﺴﻦ ،ﻭﻗﺘﺎﺩﺓ :ﻋﻮﺿﹰﺎ ﻭﺧﻠﻔﹰﺎ ﻳﻘﻮﻡ ﺃﺣﺪﳘﺎ ﻣﻘﺎ ﻡ ﺻﺎﺣﺒﻪ ،ﻓﻤﻦ ﻓﺎﺗﻪ ﻋﻤﻞ ﰲ ﺃﺣﺪﳘﺎ ،ﻗﻀﺎﻩ ﰲ ﺍﻵﺧﺮ. ﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﻓﺄﺩﻭﺍ ﻟﻠﹼﻪ ﻣﻦ ﺃﻋﻤﺎﻟﻜﻢ ﺧﲑﹰﺍ ﰲ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻓﺈﻤﺎ ﻣﻄﻴﺘﺎﻥ ﺱ ﺇﱃ ﺁﺟﺎﳍﻢ ،ﻭﻳﻘﺮﺑﺎﻥ ﻛ ﱠﻞ ﺑﻌﻴﺪ ،ﻭﻳﺒﻠﻴﺎﻥ ﻛ ﱠﻞ ﺟﺪﻳﺪ ،ﻭﻳﺠﻴﺌﺎﻥ ﺑﻜ ﱠﻞ ﺤﻤﺎﻥ ﺍﻟﻨﺎ ﻳﻘ ِ 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 ﺷﻜﻮﺭﺍ. ﻗﺎﻟﻮﺍ :ﻭﻓِﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﻳﺼﻠﻴﻬﺎ ) (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 ﻳﺤﺎﻓﻈﻮﺍ ﻋﻠﻴﻬﺎ، ﻼ ﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﻧﺲ ،ﺃﻥ ﺭﺟ ﹰ ﻛﺎﳌﻜﺘﻮﺑﺔ ،ﻭﻳﺼﻠﻮﻥ ﻭﻳﺪﻋﻮﻥ ،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 ﺃﺎ 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 ﻀﺤﻰ ﻭ ﹾﱂ ﻼ ِﺓ ﺍﻟ ﺻﹶ ﳛﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ،ﻛﺤﺪﻳﺚ ﻳﺮﻭﻯ ﻋﻦ ﺃﻧﺲ ﻣﺮﻓﻮﻋﹰﺎ ) ﻣ ْﻦ ﺩﺍ ﻭ ﻡ ﻋﻠﻰ ﻕ ِﻣ ْﻦ ﻧﻮ ٍﺭ ﰲ ﺑﺤ ٍﺮ ِﻣ ْﻦ ﻧﻮ ٍﺭ( ﻭﺿﻌﻪ ﺯﻛﺮﻳﺎ ﺖ ﹶﺃﻧﺎ ﻭﻫﻮ ﰲ ﺯ ْﻭ ﺭ ٍ ﻳﻘ ﹶﻄ ْﻌﻬﺎ ﺇﻻ ﻋ ْﻦ ِﻋﻠﹼﺔ ،ﻛﻨ ﺑﻦ ﺩﻭﻳﺪ ﺍﻟﻜِﻨﺪﻱ ،ﻋﻦ ﲪﻴﺪ. ﺻﻠﱠﻰ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻳﻌﻠﻰ ﺑﻦ ﺃﺷﺪﻕ ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺮﺍﺩ ،ﻋﻦ ﺍﻟﻨﱯ ج) :ﻣﻦ ﺴﻨ ِﹶﺔ ﻣﻦ ﺍﻟ ﺪ ْﻫ ِﺮ ﱠﰒ ﻳﻨﺴﺎﻫﺎ ﺼﻠﱢﻴﻬﺎ ﺍﻟ ﻼ ﹶﺓ ﺍﻟﻀﺤﻰ ،ﹶﻓﻠﹾﻴﺼﻠﻬﺎ ﻣﺘ ﻌﺒﺪﺍﹰ ،ﻓﺈ ﱠﻥ ﺍﻟ ﺮﺟ ﹶﻞ ﹶﻟﻴ ِﻣْﻨﻜﹸﻢ ﺻ ﹶ ﺤ ﻦ ﺍﻟﻨﺎﻗﹶﺔ ﺇﱃ ﻭﹶﻟ ِﺪﻫﺎ ﺇﺫﺍ ﹶﻓ ﹶﻘﺪﺗﻪ( ﻓﻴﺎ ﻋﺠﺒﹰﺎ ﻟﻠﺤﺎﻛﻢ ﻛﻴﻒ ﳛﺘﺞ ﺤ ﻦ ﺇﻟﻴ ِﻪ ﹶﻛﻤﺎ ﺗ ِ ﻭﻳﺪﻋﻬﺎ ،ﹶﻓﺘ ِ 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 ﻋﻤﻚ 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 ﳛﺪﺙ 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 ﺻﺒﺢ ﻋﻦ ﻣﻘﺎﺗﻞ ﺑﻦ ﺣﻴﺎﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﳌﺘﻘﺪﻡ :ﻛﺎﻥ ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﺼﻠﻲ ﺍﻟﻀﺤﻰ ﺛﻨﱵ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ،ﻭﻫﻮ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺫﻛﺮﻩ ﺍﳊﺎﻛﻢ ﰲ )ﺻﻼﺓ ﺍﻟﻀﺤﻰ( ﻭﻫﻮ ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ،ﺍﳌﺘﻬﻢ ﺑﻪ ﻋﻤﺮ ﺑﻦ ﺻﺒﺢ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺣﺪﺛﲏ 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 ﹸﻓﺮﺍﻓِﺼﺔ ،ﻋﻦ ﻭﻛﺬﻟﻚ ﺣﺪﻳ ﹸ ﺕ ﺫﹸﻧﻮﺑﻪ ،ﻭﺇﻥ ﺤ ِﺔ ﺍﻟﻀﺤﻰ ،ﻏﹸ ِﻔ ﺮ ْ ﻆ ﻋﻠﹶﻰ ﺳﺒ ﻣﻜﺤﻮﻝ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﹰﺎ )ﻣﻦ ﺣﺎﻓ ﹶ ﳉﺮﺍﺩِ ،ﻭﺃﹶﻛﺜﺮ ِﻣ ْﻦ ﺯﺑ ِﺪ ﺍﻟﺒﺤ ِ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 ﺣﺎﹶﻓ ﹶ ﺖ ﹶﺃ ﹾﻛﺜﹶﺮ ﻣِﻦ ﺯﺑ ِﺪ ﺍﻟﺒﺤﺮ() .(٥٦٣ﻭﺍﻟﻨﻬﺎﺱ، ﺕ ﹸﺫﻧﻮﺑﻪ ﻭﺇ ﹾﻥ ﻛﹶﺎﻧ ْ ﻀﺤﻰ ،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 ﺣﻤﻴﺪ 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(، ﳉﻨ ِﺔ ِﻣ ْﻦ ﹶﺫ ﻫ ٍ ﻀﺤﻰ ،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 ْﺭﺑ ِﻊ ﺭ ﹶﻛﻌﺎﺕ 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 ﺍﻟﻨﻬﺎﺭِ ،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 ﲡﺪﺩ ﻧِﻌﻤﺔ ﺗ ﺴﺮﻩ ،ﺧ ﺮ ﷲ ﻧِﻘﻤﺔ ،ﻛﻤﺎ ﰲ )ﺍﳌﺴﻨﺪ( ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ،ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ ﺃﺗﺎﻩ ﺃﻣ ﺮ ﻳ ﺳﺎﺟِﺪﹰﺍ ﺷﻜﹾﺮﹰﺍ ﷲ ﺗﻌﺎﱃ).(٥٦٤ ﺨ ﺮ ﻟﻠﹼﻪ ﺳﺎﺟِﺪﹰﺍ).(٥٦٥ ﺸ ﺮ ﲝﺎ 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 ْﻤﺪﺍﻥﹶ ،ﺍﻟ ﳘﺪﺍﻥ ،ﺧ ﺮ ﺳﺎﺟﺪﹰﺍ ﰒ ﺭﻓﻊ ﺭﺃﺳﻪ ،ﻓﻘﺎﻝ) :ﺍﻟ ﺍﻟﻨﱯ ج ﺑﺈﺳﻼﻡ ﹾ ﻋﻠﻰ 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 ﺍﻟﺒﺸﺮﻯ 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) :ﺇﻧﻲ ﺳﹶﺄﹾﻟﺖ ﺭﰊ ﻭ ﺷ ﹶﻔ ْﻌﺖ ﻓﺴﺄﻝ ﺍﻟﻠﹼﻪ ﺳﺎﻋﺔ ،ﰒ ﺧ ﺮ ﺳﺎﺟﺪﹰﺍ ﺛﻼ ﹶ ﺚ ﹸﺃﻣﱵ ،ﻓﹶﺨ ﺮﺭْﺕ ﺳﺎﺟِﺪﹰﺍ ﺷ ﹾﻜ ﺮﹰﺍ ِﻟ ﺮﺑﻲ ،ﹸﺛﻢ ﺭﻓﻌﺖ ﺭﺃﺳْﻲ ،ﹶﻓﺴﺄﻟﺖ ﺭﺑﻲ ﻷﻣﱵ ،ﹶﻓﹶﺄ ْﻋﻄﹶﺎﱐ ﺛﻠﹸ ﹶ ﺚ ﺍﻟﺜﺎﱐ ،ﹶﻓ ﻷﻣﱵ ،ﹶﻓﹶﺄ ْﻋﻄﹶﺎﱐ ﺍﻟﺜﱡﻠ ﹶ ﺴﹶﺄﹾﻟﺖ ﺭﺑﻲ ﺨ ﺮﺭﺕ ﺳﺎﺟﺪﹰﺍ ﺷﻜﹾﺮﹰﺍ ِﻟﺮﰊ ﹼﰒ ﺭﻓﹶﻌﺖ ﺭﺃﺳﻲ ،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 ،ﹶﻓﺨﺮ ﺭﺕ ﺳﺎﺟﺪﹰﺍ ﻟﺮﺑﻲ().(٥٦٩ ُﻷﻣﱵ ،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 ﺪﻳﺔ ﰲ ﻗﺘﻠﻰ ﺍﳋﻮﺍﺭﺝ).(٥٧١ ﻭﺫﻛﺮ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ،ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﻟﹼﻠﻪ ﻋﻨﻪ ،ﺳﺠﺪ ﺣﲔ ﺟﺎﺀﻩ ﻗﺘ ﹸﻞ ﻣﺴﻴﻠِﻤﺔ).(٥٧٢ ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺳﺠﻮد اﻟﻘﺮﺁن
ﺠ ﺪ ﻭﺟﻬﻲ ﻛﺎﻥ ج ،ﺇﺫﺍ ﻣ ﺮ ﺑﺴﺠﺪﺓ ،ﻛﺒﺮ ﻭﺳﺠﺪ ،ﻭﺭﲟﺎ ﻗﺎﻝ ﰲ ﺳﺠﻮﺩﻩ ) ﺳ ِﻟﻠﹼﺬﻱ ﺧﹶﻠ ﹶﻘﻪ ﻭﺻﻮ ﺭ ﻩ ﻭ ﺷ ﻖ ﺳ ْﻤ ﻌﻪ ﻭﺑﺼ ﺮﻩِ ﺑﺤﻮِﻟ ِﻪ ﻭﻗﹸ ﻮِﺗ ِﻪ().(٥٧٣ ﻭﺭﲟﺎ ﻗﺎﻝ) :ﺍﻟﻠﱠﻬﻢ ﺍﺣﻄﻂ ﻋﻨﻲ ﺎ ﻭِﺯﺭﺍ ،ﻭﺍ ﹾﻛﺘﺐ ﱄ ﺎ ﹶﺃ ْﺟ ﺮﺍﹰ ،ﻭﺍ ْﺟ ﻌ ﹾﻠﻬﺎ ﱄ ِﻋْﻨ ﺪ ﻙ ﹸﺫ ْﺧ ﺮﺍﹰ ،ﻭﺗﻘﺒﻠﻬﺎ ِﻣﻨﻲ ﹶﻛﻤﺎ ﺗ ﹶﻘﺒﻠﺘﻬﺎ ﻣِﻦ ﻋْﺒ ِﺪ ﻙ ﺩﺍﻭ ﺩ() .(٥٧٤ﺫﻛﺮﳘﺎ ﺃﻫﻞ ﺍﻟﺴﻨﻦ. ﻭﱂ ﻳﺬﻛﺮ 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(. ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﱠﺖ( ،ﻭﰲ )ﺍﻗﺮﺃ ﺑﺎﺳْﻢ ﺭﺑ 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 ﺍﳌﻔﺼﻞ ،ﻭﰲ ﺳﻮﺭﺓ ﺍﳊﺞ ﺳﺠﺪﺗﺎﻥ).(٥٧٥ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ،ﺳﺠﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺳﺠﺪﺓ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻔﺼﻞ 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 ﺿﻌﻒ 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 ﺭﺑ ﺸﻘﱠﺖ() ،(٥٧٨ﻭﻫﻮ ﺇﳕﺎ ﺃﺳﻠﻢ ﺑﻌﺪ ﻣﻘﺪﻡ ﺍﻟﻨﱯ ج ﺍﳌﺪﻳﻨﺔ ﺑﺴﺖ ﺳﻨﲔ ﺃﻭ ﺴﻤﺎ ُ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 ﺍﻟﺼﺤﺔ 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 ﺍﻵﺧﺮﻭ ﹶﻥ ﺍ َﻷ ﻭﻟﹸﻮ ﹶﻥ ﺍﻟﺴﺎﺑِﻘﻮ ﹶﻥ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﻗﺎﻝ) :ﻧ ْ ﺽ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠْﻴﻬِﻢ، ﻳ ْﻮ ﻡ ﺍﻟﻘِﻴﺎﻣﺔ ،ﺑْﻴ ﺪ ﺃﻧﻬﻢ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ِﻣ ْﻦ ﹶﻗْﺒِﻠﻨﺎ ،ﹸﺛﻢ ﻫﺬﹶﺍ ﻳ ْﻮﻣﻬﻢ ﺍﱠﻟﺬِﻱ ﻓﹶﺮ ﺱ ﻟﹶﻨﺎ ﻓﻴﻪ ﺗﺒﻊ ،ﺍﻟﻴﻬﻮ ﺩ ﻏﺪﺍﹰ ،ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑ ْﻌ ﺪ ﹶﻏ ٍﺪ().(٥٧٩ ﻓﺎ ْﺧﺘﻠﹶﻔﻮﺍ ﻓِﻴﻪِ ،ﻓﻬﺪﺍﻧﺎ ﺍﻟﱠﻠ ﻪ ﻟﻪ ،ﻭﺍﻟﻨﺎ ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺴْﺒﺖِ ،ﻭﻛﹶﺎ ﹶﻥ ﻟِﻠﻨﺼﺎﺭﻯ ﻳ ْﻮﻡ ﳉﻤﻌﺔ ﻣ ْﻦ ﻛﺎﻥ ﹶﻗْﺒﻠﹶﻨﺎ ،ﻓﹶﻜﺎ ﹶﻥ ِﻟ ﹾﻠﻴﻬﻮ ِﺩ ﺍﻟ ﺿﻞﱠ ﺍﻟﱠﻠ ﻪ ﻋﻦ ﺍ ﹸ ج )ﹶﺃ ﻚ ﻫﻢ ﺖ ﻭﺍ َﻷ ﺣﺪ ،ﻭﻛﹶﺬِﻟ ﺴْﺒ ﺠ ﻌ ﹶﻞ ﺍﳉﹸﻤ ﻌ ﹶﺔ ﻭﺍﻟ ﺍ َﻷ ﺣﺪِ ،ﻓﺠﺎﺀ ﺍﻟﱠﻠ ﻪ ِﺑﻨﺎ ،ﹶﻓ ﻬﺪﺍﻧﺎ ﻟﻴﻮ ِﻡ ﺍﳉﻤﻌﺔ ﹶﻓ ﺗﺒ ﻊ ﹶﻟﻨﺎ ﻳﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﳓﻦ ﺍﻵ ِﺧﺮﻭ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﻫ ِﻞ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍ َﻷﻭﻟﻮ 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 ﹶﺃﻳﺎ ِﻣﻜﹸﻢ ﺨﺔﹸ ،ﺍﻟﺼ ْﻌ ﹶﻘﺔﹸ ،ﻓﺄﻛِﺜﺮﻭﺍ ﻋﻠ ﻲ ِﻣ ﻦ ﻳﻮ ﻡ ﺍﳉﻤ ﻌﺔِ ،ﻓﻴﻪ ﺧﹶﻠ ﻖ ﺍﻟﱠﻠ ﻪ ﺁ ﺩﻡ ،ﻭﻓﻴﻪ ﻗﹸﺒﺾ ،ﻭﻓﻴﻪ ﺍﻟﻨﻔ ﻒ ﺗْ ﻌ ﺮﺽ ﺻﻼﺗﻨﺎ ﻼﺗﻜﹸﻢ ﻣﻌﺮﻭﺿ ﹲﺔ ﻋﻠ ﻲ( ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﻭ ﹶﻛْﻴ ﺻﹶ ﺍﻟﺼﻼ ِﺓ ﻓﻴﻪ ،ﻓِﺈﻥﱠ ﺖ() .ﺇ ﱠﻥ ﺍﻟﻠﹼﻪ ﺣ ﺮ ﻡ ﻋﻠﻰ ﺍﻷَﺭ ِ ﺽ ﹶﺃ ﹾﻥ ﺗ ﹾﺄﻛﹸ ﹶﻞ ﹶﺃ ْﺟﺴﺎ 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، ﳉﻨﺔﹶ ،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 ﺗﻘﻮﻡ ﺍﻟﺴﺎ ﻋﺔﹸ ِﺇﻻﱠ ﰲ ﻳ ْﻮ ِﻡ ﺍ ﹸ ﺍﳊﺎﻛﻢ. ﳉﻤﻌﺔِ ،ﻓﻴﻪ ﺧِﻠ ﻖ ﻭﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﺃﻳﻀﹰﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﹰﺎ ) ﺳﻴ ﺪ ﺍﻷﻳﺎﻡ 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 ِﻣْﻨﻬﺎ ،ﻭﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎ ﻋﺔﹸ ِﺇﻻﱠ ﻳ ْﻮ ﻡ ﺍﳉﹸﻤ ﻌ ِﺔ().(٥٨٣ ﳉﻨﺔ ،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 ﹶﻃﹶﻠﻌﺖ ﻋﻠﻴﻪ ﺍﻟ ﺐ ﻋﻠﻴﻪ ،ﻭﻓﻴﻪ ﻣﺎﺕ ،ﻭﻓﻴﻪ ﺗﻘﻮ ﻡ ﺍﻟﺴﺎﻋﺔﹸ، ﳉﻤﻌﺔِ ،ﻓﻴﻪ ﺧِﻠ ﻖ ﺁﺩﻡ ،ﻭﻓﻴﻪ ﹸﺃ ْﻫِﺒﻂﹶ ،ﻭﻓﻴﻪ ﺗِﻴ ﻳﻮ ﻡ ﺍ ﹸ ﺲ ﺷﻔﹶﻘﹰﺎ ِﻣ ﻦ ﺸ ْﻤ ﲔ ﺗﺼِﺒﺢ ﺣﺘﻰ ﺗﻄﹾﻠ ﻊ ﺍﻟ ﳉﻤﻌ ِﺔ ِﻣ ْﻦ ِﺣ ﺨ ﹲﺔ ﻳ ْﻮ ﻡ ﺍ ﹸ ﻭﻣﺎ ﻣ ْﻦ ﺩﺍﺑ ٍﺔ ﺇﻻ ﻭ ِﻫ ﻲ ﻣﺼِﻴ ﺼﻠﱢﻲ ﻳ ْ ﺴِﻠﻢ ﻭﻫ ﻮ ﻳ ﳉ ﻦ ﻭﺍﻹِﻧﺲ ،ﻭﻓِﻴ ِﻪ ﺳﺎ ﻋ ﹲﺔ ﻻ ﻳﺼﺎ ِﺩﹸﻓﻬﺎ ﻋﺒ ﺪ ﻣ ْ ﺍﻟﺴﺎ ﻋ ِﺔ ِﺇﻻﱠ ﺍ ِ ﺴﹶﺄﻝﹸ ﺍﻟﻠﹼﻪ ﺷﻴْﺌﹰﺎ ﺖ :ﺑ ﹾﻞ ﰲ ﹸﻛﻞﱢ ﺟ ﻤ ﻌﺔٍ ،ﹶﻓﻘﹶﺮﹶﺃ ِﺇﻻﱠ ﹶﺃ ْﻋﻄﹶﺎ ﻩ ﺇﻳﺎﻩ( .ﻗﺎﻝ ﻛﻌﺐ :ﺫﻟﻚ ﰲ ﻛ ﱢﻞ ﺳﻨ ٍﺔ ﻳ ْﻮﻡ ،ﻓﻘﻠ ﺖ ﻋْﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﻦ ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج .ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻫ ﺮْﻳ ﺮﺓﹶ ،ﹸﺛﻢ ﹶﻟﻘِﻴ ﺐ ﺍﻟﺘﻮْﺭﺍﺓﹶ ،ﹶﻓﻘﹶﺎﻝ :ﺻ ﺪ ﹶﻛ ْﻌ ﺖ ﹶﺃﻳﺔ ﺳﺎ 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 ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻻ ﺖ :ﹶﻛﻴ ﳉ ﻤ ﻌﺔِ ،ﹶﻓﻘﹸﻠ ِﺑﻬﺎ ،ﻗﺎﻝِ :ﻫ ﻲ ﺁ ِﺧﺮ ﺳﺎ ﻋ ٍﺔ ﰲ ﻳ ْﻮ ِﻡ ﺍ ﹸ ﺼﻠﱠﻰ ﻓﻴﻬﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﺑﻦ ﺳﻼﻡ :ﹶﺃﹶﻟ ْﻢ ﻳ ﹸﻘ ﹾﻞ ﻚ ﺍﻟﺴﺎ ﻋﺔﹸ ﹶﻻ ﻳ ﺼﻠﱢﻲ ﻭِﺗ ﹾﻠ ﻳﺼﺎ ِﺩﹸﻓﻬﺎ ﻋﺒ ﺪ ﻣﺴِﻠ ﻢ ﻭﻫ ﻮ ﻳ ﻼﺓﹶ ،ﹶﻓﻬ ﻮ ﰲ ﺻﻼ ٍﺓ ﺣﺘﻰ ﻳﺼﱢﻠ ﻲ(؟).(٥٨٤ ﺲ ﻣﺠﻠِﺴﹰﺎ ﻳْﻨﺘ ِﻈﺮ ﺍﻟﺼ ﹶ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ )ﻣﻦ ﺟﹶﻠ ﻭﰲ )ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ( ﻣﺮﻓﻮﻋﹰﺎ) :ﻻ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻳﻮﻡ ﺧﲑ ﻣﻦ ﻳ ْﻮ ِﻡ ﳉﻤﻌﺔ().(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 ﺑْﻴﻀﺎﺀَ ،ﻓِﻴﻬﺎ ﻧﻜﺘﺔﹲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨ ﺱ ﹶﻟ ﹸﻜ ْﻢ ﻓﻴﻬﺎ ﺗﺒﻊ ،ﺍﻟﻴﻬﻮ ﺩ ﺖ ﻭﹸﺃ ﻣﺘﻚ ،ﻭﺍﻟﻨﺎ ﺖ ِﺑﻬﺎ ﹶﺃْﻧ ﻀ ﹾﻠ ﳉﻤﻌﺔِ ،ﹸﻓ ﻓﻘﺎﻝ) :ﻫ ِﺬ ِﻩ ﻳﻮ ﻡ ﺍ ﹸ ﺨْﻴ ٍﺮ ﺇﻻ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﺧْﻴﺮ ،ﻭﻓﻴﻬﺎ ﺳﺎ ﻋ ﹲﺔ ﻻ ﻳﻮﺍِﻓﻘﹸﻬﺎ ﻋْﺒ ﺪ ﻣ ْﺆ ِﻣ ﻦ ﻳﺪﻋﻮ ﺍﻟﻠﹼﻪ ِﺑ ﺐ ﹶﻟﻪ ﻭﻫ ﻮ ِﻋْﻨ ﺪﻧﺎ ﻳ ْﻮﻡ ﺍﳌﺰﻳﺪ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ج :ﻳﺎ ِﺟﺒْﺮﻳﻞﹸ! ﻣﺎ ﻳﻮ ﻡ ﺍﳌﺰﻳﺪِ؟ ﻗﺎﻝِ :ﺇﻥﱠ ﺍ ْﺳﺘﺠِﻴ ﺴﻚٍ ،ﻓﺈﺫﺍ ﻛﹶﺎ ﹶﻥ ﻳ ْﻮﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﺃﻧﺰ ﹶﻝ ﺍﻟﻠﹼﻪ ﺐ ِﻣ ْﻦ ِﻣ ْ ﺱ ﻭﺍﺩِﻳﹰﺎ ﺃﻓﻴ ﺢ ﻓِﻴ ِﻪ ﹸﻛﹸﺜ ﺨ ﹶﺬ ﻓِﻲ ﺍﻟ ِﻔ ْﺮ ﺩ ْﻭ ِ ﻚ ﺍﺗ ﺭﺑ ﻚ ﻒ ﺗِﻠ ﻼِﺋ ﹶﻜِﺘﻪِ ،ﻭ ﺣ ْﻮﹶﻟﻪ ﻣﻨﺎِﺑﺮِ ﻣ ْﻦ ﻧﻮ ٍﺭ ﻋﻠﻴﻬﺎ ﻣﻘﹶﺎ ِﻋ ﺪ ﺍﻟﻨﺒﻴﲔ ،ﻭ ﺣ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﺷﺎ َﺀ ِﻣ ْﻦ ﻣ ﹶ ﺼﺪﻳﻘﹸﻮﻥﹶ ،ﻓﺠﻠﺴﻮﺍ ﺐ ﻣ ﹶﻜﻠﱠﹶﻠ ٍﺔ ﺑﺎﻟﻴﺎﻗﻮﺕ ﻭﺍﻟ ﺰﺑﺮ ﺟﺪِ ،ﻋﻠﻴﻬﺎ ﺍﻟﺸﻬﺪﺍ ُﺀ ﻭﺍﻟ ﺍﳌﻨﺎِﺑ ﺮ ﺑِﻤﻨﺎِﺑ ﺮ ِﻣ ْﻦ ﹶﺫ ﻫ ٍ ﺻﺪﻗﺘﻜﻢ ﻭﻋﺪﻱ، ﺐ( ،ﻓﻴﻘﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ) :ﺃﹶﻧﺎ ﺭﺑﻜﻢ ﹶﻗ ْﺪ ﻚ ﺍﻟﻜﹸﺜﹸ ِ ِﻣ ْﻦ ﻭﺭﺍﺋﻬﻢ 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 ﻣﺎ ﺴﻠﹸﻮﱐ ﺃﹸ ْﻋ ِﻄﻜﹸﻢ ،ﻓﻴﻘﻮﻟﻮﻥ :ﺭﺑﻨﺎ ﻧﺴﺄﻟﻚ ﺭﺿﻮﺍﻧﻚ ،ﻓﻴﻘﻮﻝ :ﹶﻗ ْﺪ ﺭﺿِﻴ ﻓ ﳋْﻴﺮِ ،ﻭﻫ ﻮ ﺍﻟﻴﻮ ﻡ ﳉﻤﻌ ِﺔ ﻟِﻤﺎ ﻳﻌﻄﻴﻬﻢ ﻓﻴﻪ ﺭﺑﻬﻢ ِﻣ ﻦ ﺍ ﹶ ﺤﺒﻮ ﹶﻥ ﻳ ْﻮ ﻡ ﺍ ﹸ ﻱ ﻣﺰﻳﺪ ،ﻓﻬﻢ ﻳ ِ ﺗﻤﻨْﻴﺘﻢ ﻭﹶﻟ ﺪ ﺍﻟﱠﺬﻱ ﺍﺳْﺘﻮﻯ ﻓﻴﻪ ﺭﺑﻚ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ،ﻭﻓﻴﻪ ﺧﹶﻠ ﻖ ﺁﺩﻡ ،ﻭﻓﻴﻪ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ().(٥٨٦ ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ،ﺣﺪﺛﲏ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ،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 ﻋﻤﲑ ،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 ﹸﻃِﺒﻌﺖ ﻃِﻴﻨ ﹸﺔ ﺃﹶﺑﻴ ﺐ ﺙ ﺳﺎﻋﺎﺕٍ ،ﻣﻨﻬﺎ ﺳﺎ ﻋ ﹲﺔ ﻣ ْﻦ ﺩﻋﺎ ﺍﷲ ﻓﻴﻬﺎ ﺍ ْﺳﺘﺠِﻴ ﺸﺔﹸ ،ﻭﰲ ﺁ ِﺧ ِﺮ ِﻩ ﺛﹶﻼ ﹸ ﻭﺍﻟﺒ ْﻌﹶﺜﺔﹸ ،ﻭﻓﻴﻪ ﺍﻟﺒ ﹾﻄ ﻟﻪ().(٥٨٧ ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻨﺴﻮﻱ 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 ﻳﺪﻩ ﹶﻛ ﻬْﻴﺌﹶﺔ ﺍ ِﳌﺮْﺁﺓ ﻚ ﳉ ﻤﻌﺔ ﺑِ ﻌﹾﺜﺖ ﺎ ِﺇﹶﻟْﻴ ﺍﻟﺒﻴﻀﺎﺀ ،ﻓﻴﻬﺎ ﻧ ﹾﻜﺘ 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 ،ﹶﺃْﻧﺘﻢ ﺍﻵ ِﺧﺮﻭﻥ ﺍﻟﺴﺎﺑﻘﻮ ﹶﻥ ﻳ ْﻮ ﻡ ﺍﻟ ِﻘﻴﺎﻣﺔ ،ﻭﻓﻴﻬﺎ ﺳﺎ ﻋ ﹲﺔ ﻻ ﻳﻮﺍِﻓﻘﹸﻬﺎ ﻋْﺒ ﺪ ﻣ ْ ﺖ :ﻓﻤﺎ ﻫﺬﻩ ﺍﻟﻨ ﹾﻜﺘ ﹸﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻳﺎ ِﺟﱪِﻳﻞﹸ؟ ﻗﺎﻝ :ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻳﺴْﺄ ﹸﻝ ﺍﻟﻠﱠ ﻪ ﺷﻴﺌﹰﺎ ِﺇﻻﱠ ﹶﺃﻋْﻄﺎﻩ .ﻗﻠ ) (٥٨٦ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ).(١٤٨/١ ) (٥٨٧ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣١١/٢
٢٠٤ ﳉﻤﻌﺔ ﻭﻫﻮ ﺳﻴﺪ ﺍ َﻷﻳﺎﻡ ،ﻭﳓ ﻦ ﻧﺴﻤﻴﻪ ﻋﻨﺪﻧﺎ ﻳﻮ ﻡ ﺍﳌﹶﺰﻳﺪ .ﻗﻠﺖ :ﻭﻣﺎ ﻳﻮ ﻡ ﺗﻜﻮﻥ ﰲ ﻳﻮﻡ ﺍ ﹸ ﻚ ﺃﺑْﻴﺾ ،ﻓﺈﺫﺍ ﺴ ٍ ﳉﻨﺔ ﻭﺍﺩﻳﹰﺎ ﺃﻓﻴ ﺢ ِﻣ ْﻦ ِﻣ ْ ﺨ ﹶﺬ ﰲ ﺍ ﹶ ﻚ ﺍﺗ ﺍﳌﹶﺰﻳﺪ ﻳﺎ ِﺟﺒْﺮﻳﻞ؟ ﻗﺎﻝ :ﺫﻟﻚ ِﺑﹶﺄﻥﱠ ﺭﺑ ﺤﻒ ﺏ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻣِﻦ ﻋ ْﺮ ِﺷ ِﻪ ﺇِﱃ ﻛﹸﺮ ِﺳﻴﻪ ،ﻭﻳ ﻂ ﺍﻟ ﺮ ﳉﻤﻌﺔ ِﻣ ْﻦ ﹶﺃﻳﺎﻡ ﺍﻵَﺧﺮﺓ ،ﻫﺒ ﹶ ﻛﺎﻥ ﻳ ْﻮﻡ ﺍ ﹸ ﺤﻒ ﺍﳌﻨﺎِﺑﺮِ ﺑﻜﹶﺮﺍﺳِﻲ ِﻣ ْﻦ ﹶﺫﻫﺐ، ﺲ ﻋﻠﻴﻬﺎ ﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﻭﺗ ﺍﻟ ﹸﻜﺮْﺳ ﻲ ﺑِﻤﻨﺎِﺑ ﺮ ِﻣ ﻦ ﺍﻟﻨﻮ ِﺭ ﻓﻴﺠﻠ ﻑ ﻣﻦ ﹸﻏﺮﻓﻬﻢ ،ﻓﻴﺠﻠﺴﻮﻥ ﻋﻠﻰ ﺼﺪﻳﻘﻮﻥ ﻭﺍﻟﺸﻬﺪﺍﺀ ،ﻭﻳ ْﻬِﺒﻂﹸ ﺃﻫ ﹸﻞ ﺍﻟﻐ ﺮ ِ ﻓﻴﺠِﻠﺲ ﻋﻠﻴﻬﺎ ﺍﻟ ﻼ ﰲ ﺍﻠِﺲ ،ﱠﰒ ﻳﺘﺒﺪﻯ ﳍﻢ ﺫﻭ ﺍﳉﹶﻼﻝ ﻚ ﻻ ﻳﺮﻭﻥ ﻷﻫ ِﻞ ﺍﳌﻨﺎﺑِﺮ ﻭﺍﻟﻜﺮﺍﺳﻲ ﻓﹶﻀ ﹰ ﻛﹸﺜﺒﺎ ِﻥ ﺍﳌِﺴ ِ ﺴﹶﺄﻟﹸﻚ ﺍﻟﺮﺿﻰ ﻳﺎ ﺭﺏ، ﻭﺍﻹِﻛﺮﺍﻡ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﻴﻘﻮﻝ :ﺳﻠﻮﱐ ،ﻓﻴﻘﻮﻟﻮﻥ ِﺑﹶﺄ ْﺟ ﻤﻌِﻬﻢ :ﻧ ْ ﺸ ﻬﺪ ﻟﹶﻬﻢ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ،ﰒ ﻳﻘﻮﻝ :ﺳﻠﻮﱐ ،ﻓﻴﺴﺄﻟﻮﻧﻪ ﺣﺘﻰ ﺗﻨﺘ ِﻬ ﻲ ﻧ ْﻬ ﻤﺔﹸ ﹸﻛﻞﱢ ﻋْﺒ ٍﺪ ِﻣْﻨﻬﻢ، ﻓﻴ ْ ﻗﺎﻝ :ﹸﺛﻢ ﻳﺴْﻌﻰ ﻋﹶﻠْﻴﻬِﻢ ﺑِﻤﺎ ﻻ ﻋْﻴ ﻦ ﺭﺃﺕ ،ﻭﻻ ﺃﹸﺫ ﹲﻥ ﺳ ِﻤ ﻌﺖْ ،ﻭﻻ ﺧﻄﹶﺮ ﻋﻠﻰ ﻗﹶﻠﺐ ﺑﺸﺮ، ﳉﺒﺎﺭ ِﻣ ْﻦ ﹸﻛﺮْﺳﻴﻪ ﺇِﱃ ﻋﺮ ِﺷﻪِ ،ﻭﻳ ْﺮﺗﻔ ﻊ ﺃ ْﻫ ﹸﻞ ﺍﻟ ﻐﺮﻑ ﺇﱃ ﹸﻏ ﺮﻓِﻬﻢ ،ﻭﻫﻲ ﻏﹸﺮﹶﻓ ﹲﺔ ِﻣ ْﻦ ﹸﺛﻢ ﻳﺮﺗﻔﻊ ﺍ ﹶ ﺼ ﻢ ﻭ ﹶﻻ ﻭﺻ ﻢ ﻣﻨﻮﺭﺓ، ﻟﹸﺆﻟﹸ ﺆ ٍﺓ ﺑﻴْﻀﺎﺀ ،ﺃﻭ ﻳﺎﻗﹸﻮﺗ ٍﺔ ﺣﻤﺮﺍﺀ ،ﺃﻭ ﺯﻣﺮﺩ ٍﺓ ﺧﻀﺮﺍﺀ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﹶﻓ ْ ﻓﻴﻬﺎ ﺃﺎﺭﻫﺎ ،ﺃﻭ ﻗﺎﻝ :ﻣ ﱠﻄﺮِﺩ ﹲﺓ ﻣﺘﺪﻟﻴ ﹲﺔ ﻓﻴﻬﺎ ِﺛﻤﺎﺭﻫﺎ ،ﻓﻴﻬﺎ ﺃﺯﻭﺍﺟﻬﺎ ﻭﺧﺪﻣﻬﺎ ﻭﻣﺴﺎ ِﻛﻨﻬﺎ ﳉﻤﻌﺔ ،ﻛﻤﺎ ﻳﺘﺒﺎ ﺷ ﺮ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﳉﻨﺔ ﻳﺘﺒﺎﺷﺮﻭﻥ ﰲ ﺍﳉﻨﺔ ِﺑﻴﻮ ِ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 ﻋﺮﺍﺩﺓ ﺍﻟﺸﻴﺒﺎﱐ ،ﺣﺪﺛﻨﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﻄﻴﺐ ،ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺃﰊ ﺴ ِﻦ ﻭﺍﺋﻞ ،ﻋﻦ ﺣﺬﻳﻔﺔ ،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؟ ﺍﳌﺮﺍﺋﻲ ﻭﺃ ْ ﺸ ﺮِﻓ ِﻪ ﻚ ﻋﻈﻴﻢ ،ﻭﺳﺄ ْﺧِﺒﺮ ﻙ ِﺑ ﳉ ﻤ ﻌﺔﹸ ،ﻗﻠﺖ :ﻭﻣﺎ ﺍﳉﹸﻤ ﻌﺔﹸ؟ ﻗﺎﻝ :ﻳ ْﻮ ﻡ ِﻣ ْﻦ ﹶﺃﻳﺎﻡ ﺭﺑ ﻗﺎﻝ :ﻫﺬﻩ ﺍ ﹸ ﻀﻠﹸﻪ ﻀِﻠ ِﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﺎ ﻳﺮﺟﻰ ﻓﻴﻪ ﻷﻫﻠﻪ ،ﻭﹸﺃ ْﺧِﺒﺮﻙ ﺑﺎﺳْﻤﻪ ﰲ ﺍﻵﺧِﺮﺓ ،ﻓﺄﻣﺎ ﺷﺮﻓﻪ ﻭﹶﻓ ْ ﻭﹶﻓ ْ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺍﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺟ ﻤ ﻊ ﻓﻴﻪ ﺃﻣﺮ ﺍﳋﻠﻖ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﺮﺟﻰ ﻓﻴﻪ ﻷﻫﻠﻪ ،ﻓﺈ ﱠﻥ ﻓﻴﻪ ﺳﺎ ﻋ ﹰﺔ ﺴﺄﹶﻻ ِﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺧﻴْﺮﹰﺍ ﺇﻻ ﺃﻋﻄﺎﳘﺎ ﺇﻳﺎﻩ ،ﻭﺃﻣﺎ ﺴِﻠ ﻤ ﹲﺔ ﻳ ْ ﺴِﻠ ﻢ ﹶﺃ ْﻭ ﹶﺃ ﻣ ﹲﺔ ﻣْ ﻻ ﻳﻮﺍِﻓﻘﹸﻬﺎ ﻋْﺒ ﺪ ﻣ ْ ﳉﻨﺔ، ﺻﻴ ﺮ ﺃ ْﻫ ﹶﻞ ﺍﳉﻨﺔ ﺇﱃ ﺍ ﹶ ﻀﹸﻠ ﻪ ﰲ ﺍﻵ ِﺧﺮﺓ ﻭﺍﺳْﻤﻪ ،ﻓﺈ ﱠﻥ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭ ﻙ ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﺷ ﺮﻓﹸﻪ ﻭﻓ ْ ﺕ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍ ّﻷﻳﺎﻡ ﻭﻫﺬﻩ ﺍﻟﻠﱠﻴﺎﱄ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﻟﹶﻴ ﹲﻞ ﻭ ﹶﻻ ﻧﻬﺎ ﺭ ِﺇﻻﱠ ﻭﺃﻫْﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﻨﺎﱠﺭ ،ﺟ ﺮ ْ ﻚ ﻭﺳﺎﻋﺎﺗِﻪ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻳ ْﻮﻡ ﺍﳉ ﻤﻌﺔ ﺣﲔ ﳜﺮﺝ ﺃﻫﻞ ﹶﻗ ْﺪ ﻋﻠﻢ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻣِﻘﺪﺍ ﺭ ﹶﺫِﻟ ﳉﻨﺔ ﺍﺧﺮﺟﻮﺍ ﺇﱃ ﻭﺍﺩﻱ ﺍﳌﹶﺰﻳﺪ، ﺍﳉﹸﻤ ﻌ ِﺔ ﺇﱃ ﺟ ﻤ ﻌﺘِﻬﻢ ،ﻧﺎﺩﻯ ﹶﺃ ْﻫ ﹶﻞ ﺍﳉﻨﺔ ﻣﻨﺎﺩٍ ،ﻳﺎ ﺃﻫْﻞ ﺍ ﹶ ﺴﻤﺎﺀ ﻭﻭﺍﺩﻱ ﺍﳌﹶﺰﻳﺪ ﻻ ﻳﻌﻠﻢ ﺳﻌﺔ ﻃﻮﻟﻪ ﻭﻋﺮﺿﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻓﻴﻪ ﻛﹸﺜﺒﺎ ﹸﻥ ﺍﳌِﺴﻚ ،ﺭﺅﻭﺳﻬﺎ ﰲ ﺍﻟ
٢٠٥ ﺨﺮﺝ ِﻏ ﹾﻠﻤﺎ ﹸﻥ ﺍﻷْﻧﺒِﻴﺎﺀ ﲟﻨﺎﺑ ﺮ ِﻣ ْﻦ ﻧﻮﺭ ،ﻭﳜﺮﺝ ِﻏ ﹾﻠﻤﺎ ﹸﻥ ﺍﳌﺆﻣﻨﲔ ِﺑﻜﹶﺮﺍﺳﻲ ِﻣ ْﻦ ﻳﺎﻗﻮﺕٍ، ﻗﺎﻝ :ﻓﹶﻴ ْ ﺚ ﺍﻟﱠﻠ ﻪ ﻋﻠﻴﻬﻢ ﺭﳛﹰﺎ ﺗﺪﻋﻰ ﺍﳌﹸﺜﲑﺓ ،ﺗﺜ ﲑ ﺫﻟﻚ ﺖ ﻟﹶﻬﻢ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺍﻟ ﹶﻘ ْﻮﻡ ﻣﺠﺎِﻟﺴﻬﻢ ،ﺑ ﻌ ﹶ ﺿ ﻌ ْ ﻓﺈﺫﺍ ﻭِ ﺨﺮِﺟ ﻪ ﰲ ﻭﺟﻮ ِﻫﻬِﻢ ﻭﺃﺷْﻌﺎ ِﺭﻫِﻢِ ،ﺗﻠﹾﻚ ﺍﻟﺮﻳﺢ ﹶﺃ ْﻋﻠﹶﻢ ﺖ ﺛِﻴﺎِﺑﻬِﻢ ،ﻭﺗ ْ ﺍﳌِﺴﻚ ،ﻭﺗ ْﺪﺧِﻠﻪ ﻣِﻦ ﺗﺤ ِ ﻚ ﻣِﻦ ﺍﻣﺮﺃ ِﺓ ﺃ ﺣ ِﺪﻛﹸﻢ ،ﻟﻮ ﺩﻓ ﻊ ﺇﻟﻴﻬﺎ ﹸﻛﻞﱡ ﻃِﻴﺐ ﻋﻠﻰ ﻭﺟْﻪ ﺍﻷﺭﺽ. ﻚ ﺍﳌِﺴ ِ ﺼﻨﻊ ﺑِﺬِﻟ ﻒ ﺗ ْ ﻛﹶﻴ ﺿﻌﻮﻩ ﺑﲔ ﺃﹶﻇﻬِ ﺮﻫِﻢ ،ﻓﻴﻜﻮﻥ ﺃ ﻭ ﹶﻝ ﻣﺎ ﻗﺎﻝُ :ﰒ ﻳﻮﺣﻲ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﱃ ﺣ ﻤﻠﹶﺔ ﻋ ْﺮ ِﺷ ِﻪ : ﺻﺪﻗﻮﺍ ﺭﺳﻠِﻲ ،ﻭﺍﺗﺒﻌﻮﺍ ﱄ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋﻮﱐ ﺑِﺎﻟﻐﻴﺐ ﻭﱂ ﻳﺮﻭﱐ ،ﻭ ﻳﺴﻤﻌﻮﻧﻪ ﻣﻨﻪ :ﺇ ﱠ ﺽ ﻋﻨﺎ، ﺿﻴْﻨﺎ ﻋﻨْﻚ ﻓﹶﺎ ْﺭ ﺠﺘ ِﻤﻌﻮ ﹶﻥ ﻋﻠﻰ ﹶﻛِﻠ ﻤ ٍﺔ ﻭﺍ ِﺣ ﺪ ٍﺓ :ﺭ ِ ﺃﻣْﺮﻱ ،ﺳﻠﹸﻮﱐ ﻓﻬﺬﺍ ﻳﻮ ﻡ ﺍﳌﹶﺰﻳﺪ ،ﻓﻴ ﳉﻨﺔ ِﺇﻧﻲ ﹶﻟ ْﻮ ﱂ ﹶﺃ ْﺭ ﻓ ْﲑ ِﺟﻊ ﺍﻟﱠﻠ ﻪ ﺇﻟﹶﻴﻬﻢ :ﹶﺃ ﹾﻥ ﻳﺎ ﺃﹶﻫ ﹶﻞ ﺍ ﹶ ﺴﻠﹸﻮﱐ ﺽ ﻋْﻨﻜﹸﻢ ﱂ ﹸﺃ ْﺳ ِﻜْﻨﻜﹸﻢ ﺩﺍﺭﻱ ،ﹶﻓ ﻚ ﺸﻒ ﺗ ﹾﻠ ﻚ ﻧْﻨ ﹸﻈ ْﺮ ﺇﻟﻴﻪ ،ﻓﻴ ﹾﻜ ِ ﺠﺘ ِﻤﻌﻮ ﹶﻥ ﻋﻠﻰ ﹶﻛِﻠ ﻤ ٍﺔ ﻭﺍ ِﺣ ﺪ ٍﺓ :ﻳﺎ ﺭﺑﻨﺎ ﻭ ْﺟ ﻬ ﻓﻬﺬﺍ ﻳ ْﻮﻡ ﺍﳌﹶﺰﻳﺪ ،ﹶﻓﻴ ْ ﺤﺘ ِﺮﻗﹸﻮﺍ، ﺠﻠﱠﻰ ﳍﻢ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﹶﻓﻴ ْﻐﺸﺎﻫﻢ ِﻣ ْﻦ ﻧﻮﺭﻩ ﺷﻲ ٌﺀ ﹶﻟﻮْﻻ ﹶﺃﻧﻪ ﹶﻗﻀﻰ ﺃﻻ ﻳ ْ ﺠﺐ ،ﹶﻓﻴﺘ ﳊ ﺍﹸ ﻻﺣْﺘﺮﻗﻮﺍ ﻟِﻤﺎ ﻳ ْﻐﺸﺎﻫﻢ ِﻣ ْﻦ ﻧﻮ ِﺭﻩِ ،ﹸﺛﻢ ﻳﻘﺎ ﹸﻝ ﹶﻟﻬﻢ :ﺍﺭْﺟﻌﻮﺍ ﺇﱃ ﻣﻨﺎ ِﺯﻟِﻜﻢ ،ﻓﻴ ْﺮﺟِﻌﻮﻥ ﺇﱃ ﻒ ﻋﻠﹶﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ،ﹶﻓﻴ ْﺮ ِﺟﻌﻮﻥ ﺇﱃ ﻀ ْﻌ ﻣﻨﺎ ِﺯِﻟﻬِﻢ ﻭﹶﻗ ْﺪ ﹶﺃ ْﻋﻄﹶﻰ .ﻛﹸﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣْﻨ ﻬ ْﻢ ﺍﻟ ﺸﻴﻬ ْﻢ ﻣِﻦ ﻧﻮ ِﺭﻩِ ،ﻓﺈﺫﺍ ﺭﺟﻌﻮﺍ ﺗﺮﺍ ﺩ ﺍﻟﻨﻮ ﺭ ﲔ ﻋﻠﻴﻬﻢ ﳑﺎ ﹶﻏ ِ ﹶﺃ ْﺯﻭﺍ ِﺟﻬِﻢ ﻭﻗﺪ ﺧﻔﹸﻮﺍ ﻋﹶﻠْﻴ ِﻬ ﻦ ﻭ ﺧ ِﻔ ﺣﺘﻰ ﻳ ْﺮ ِﺟﻌﻮﺍ ﺇﱃ ﺻ ﻮﺭِﻫﻢ ﺍﻟﹼﱵ ﻛﺎﻧﻮﺍ ﻋﹶﻠﻴْﻬﺎ ،ﹶﻓﺘﻘﻮﻝ ﹶﻟﻬﻢ ﹶﺃ ْﺯﻭﺍ ﺟﻬﻢ :ﹶﻟ ﹶﻘ ْﺪ ﺧ ﺮ ْﺟﺘﻢ ِﻣ ْﻦ ﺠﻠﱠﻰ ﻟﻨﺎ، ِﻋْﻨ ِﺪﻧﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﻭ ﺭ ﺟ ْﻌﺘﻢ ﻋﻠﻰ ﹶﻏْﻴﺮِﻫﺎ ،ﻓﻴﻘﻮﻟﻮﻥ :ﺫﻟﻚ ﻷ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱡ ﺗ ﻁ ﺑﻪ ﺧ ﹾﻠﻖ ،ﻭﻟﻜﻨ ﻪ ﻗﹶﺪ ﺃﺭﺍﻫﻢ ِﻣﻦْ ،ﻋ ﹶﻈ ﻤِﺘ ِﻪ ﻭﺟﻼِﻟ ِﻪ ﻣﺎ ﹶﻓﻨ ﹶﻈﺮْﻧﺎ ِﻣﻨْﻪ ﻗﺎﻝ :ﻭِﺇﻧ ﻪ ﻭﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺃﺣﺎ ﹶ ﳉﻨﺔ ﻭﻧﻌﻴﻤِﻬﺎ ﻚﺍﹶ ﺴ ِ ﻚ ﻗﻮﳍﻢ ﹶﻓﻨ ﹶﻈﺮْﻧﺎ ِﻣﻨْﻪ ،ﻗﺎﻝ :ﹶﻓﻬﻢ ﻳﺘ ﹶﻘﻠﱠﺒﻮﻥ ﰲ ِﻣ ْ ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ ِﺮﻳﻬﻢ ﻗﺎﻝ :ﻓﹶﺬِﻟ ﻚ ﹶﻗ ْﻮﻟﹸﻪ ﺗﻌﺎﱃ: ﻒ ﻋﻠﻰ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻓﻴﻪ .ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج :ﹶﻓ ﹶﺬِﻟ ﰲ ﻛ ﱢﻞ ﺳﺒ ﻌ ِﺔ ﹶﺃﻳﺎﻡ ﺍﻟﻀﻌ ﲔ ﺟﺰﺍ ًﺀ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ﴾ ]ﺍﻟﺴﺠﺪﺓ.[١٧ : ﺲ ﻣﺎ ﺃﹸ ْﺧ ِﻔ ﻲ ﹶﻟﻬﻢ ِﻣ ْﻦ ﻗﹸ ﺮ ِﺓ ﹶﺃ ْﻋ ٍ ﴿ﻓﹶﻼ ﺗ ْﻌﹶﻠﻢ ﻧﻔ ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ 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 ﳉﻤﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳْﺒﺮﺯ ﻷﻫﻞ ﺍﳉﻨﺔ ﰲ ﻛﻞ ﲨﻌﺔ ﻋﻠﻰ ﻛﺜﻴﺐ ﻣﻦ ﻛﺎﻓﻮﺭ ﺃﺑﻴﺾ ،ﻓﻴﻜﻮﻧﻮﻥ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻘﺮﺏ ﻋﻠﻰ ﻗﺪﺭ ﺳﺮﻋﺘﻬﻢ ﺇﱃ ﺍﳉﻤﻌﺔ ،ﻭﻳﺤ ِ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 ﺑﺼﺮﻩ ،ﻓﺈﺫﺍ ﺖ ﺑﻪ ﺇﱃ ﺍﳉﻤﻌﺔ ،ﻓﺴﻤﻊ ﺍﻷﺫﺍ ﹶﻥ ﺎ ،ﺍﺳﺘﻐﻔﺮ ﻷﰊ ﺃﻣﺎﻣﺔ ﺃﺳﻌﺪ ﺑ ِﻦ ﺯﺭﺍﺭﺓ ،ﻓﻤﻜﺚ ﺧﺮﺟ ﺖ ﺖ ﺑﻪ ﻛﻤﺎ ﻛﻨ ﺣﻴﻨﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﻠﺖ :ﺇﻥ ﻫﺬﺍ ﻟﻌﺠﺰ ﺃﻻ ﺃﺳﺄﻟﻪ ﻋ ْﻦ ﻫﺬﺍ ،ﻓﺨﺮﺟ ﺖ ﺍﺳﺘﻐﻔﺎﺭﻙ ﻷﺳﻌﺪ ﺃﺧﺮﺝ ،ﻓﻠﻤﺎ ﲰﻊ ﺍﻷﺫﺍﻥ ﻟﻠﺠﻤﻌﺔ ،ﺍﺳﺘﻐﻔ ﺮ ﻟﻪ ،ﻓﻘﻠﺖ :ﻳﺎ ﺃﺑﺘﺎﻩ! ﺃﺭﺃﻳ ﺖ ﺍﻷﺫﺍﻥ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ :ﺃﻱ ﺑﻨﻲ !ﻛﺎﻥ ﺃﺳﻌ ﺪ ﺃﻭ ﹶﻝ ﻣﻦ ﲨﻊ ﺑﻨﺎ ﺑ ِﻦ ﺯﺭﺍﺭﺓ ﻛﻠﻤﺎ ﲰﻌ ﺖ ﻣِﻦ ﺣﺮﺓ ﺑﲏ ﺑﻴﺎﺿﺔ ﰲ ﻧﻘﻴﻊ ﻳﻘﺎﻝ ﻟﻪ: ﺑﺎﳌﺪﻳﻨﺔ ﻗﺒﻞ ﻣ ﹾﻘ ﺪ ِﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﻫﺰْﻡ ﺍﻟﻨﺒﻴ ِ )(٥٨٨ ﻼ . ﺖ :ﻓﻜﻢ ﻛﹸﻨﺘﻢ ﻳﻮﻣﺌﺬ؟ ﻗﺎﻝ :ﺃﺭﺑﻌﻮﻥ ﺭﺟ ﹰ ﺕ .ﻗﻠ ﳋﻀﻤﺎ ِ 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 ﻣﺴﺠﺪﻫﻢ ،ﰒ ﺧﺮﺝ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ،ﻓﺄﺩﺭﻛﺘﻪ ﺍﳉﻤﻌ ﹸﺔ ﰲ ﺑﲏ ﺳﺎﱂ ﺑﻦ ﺍﳋﻤﻴﺲ ،ﻭﺃﺳ ﻋﻮﻑ ،ﻓﺼﻼﱠﻫﺎ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ ،ﻭﻛﺎﻧﺖ ﺃﻭﻝ ﲨﻌﺔ ﺻﻼﻫﺎ ﺑﺎﳌﺪﻳﻨﺔ، ﺲ ﻣﺴﺠﺪﻩ. ﻭﺫﻟﻚ ﻗﺒﻞ ﺗﺄﺳﻴ ِ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﻛﺎﻧﺖ ﺃﻭﻝ 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) :ﺃﻣﺎ ﺑ ْﻌﺪ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﹶﻓ ﹶﻘﺪﻣﻮﺍ ﺼ ﻌ ﹶﻘ ﻦ ﺃ ﺣﺪﻛﻢ ،ﹸﺛﻢ ﹶﻟﻴ ﺪ ﻋ ﻦ ﹶﻏﻨﻤﻪ ﻟﹶﻴﺲ ﳍﺎ ﺭﺍﻉ ،ﹸﺛﻢ ﻟﻴﻘﻮﹶﻟ ﻦ ﹶﻟﻪ ﺭﺑﻪ َﻷْﻧﻔﹸﺴﻜ ﻢ ﺗ ْﻌﹶﻠﻤ ﻦ ﻭﺍﻟﻠﱠﻪ ﹶﻟﻴْ ﻚ ﺭﺳﻮﱄ ،ﹶﻓﺒﻠﱠ ﻐﻚ ،ﻭﺁﺗﻴْﺘﻚ ﻣﺎﻻﹰ، ﻭﹶﻟﻴْﺲ ﻟﹶﺔ ﺗ ْﺮﺟﻤﺎﻥ ،ﻭﻻ ﺣﺎﺟ ﺐ ﻳﺤْﺠﺒﻪ ﺩﻭﻧﻪ ﹾﺍﹶﻟ ْﻢ ﻳﺎﹾﺗ ﺖ ِﻟﻨﻔﺴِﻚ ،ﹶﻓﹶﻠﻴﻨْﻈﺮﻥﱠ ﻳﻤﻴﻨﹰﺎ ﻭﺷِﻤﺎﻻﹰ ،ﻓﻼ ﻳﺮﻯ ﺷﻴﺌﺎﹰ ،ﹸﺛﻢ ﹶﻟﻴﻨْﻈ ﺮﻥﱠ ﺖ ﻋﹶﻠْﻴﻚ ،ﹶﻓﻤﺎ ﹶﻗ ﺪ ْﻣ ﻀ ﹾﻠ ﻭﺃ ﹾﻓ ﻉ ﺃ ﹾﻥ ﻳ ِﻘ ﻲ ﻭ ْﺟ ﻬﻪ ﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ﻭﻟﻮ ﺑﺸ ﻖ ﻣ ْﻦ ﺗﻤْﺮﺓ، ﻼ ﻳﺮﻯ ﹶﻏْﻴ ﺮ ﺟﻬﻨﻢ ،ﹶﻓ ﻤ ِﻦ ﺍ ْﺳﺘﻄﺎ ﻗﺪﺍﻣﻪ ﹶﻓ ﹶ ﺸ ﺮ ﹶﺃ ْﻣﺜﹶﺎﳍﹶﺎ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﹶﻓ ﹾﻠﻴ ﹾﻔﻌﻞ ،ﻭﻣﻦ ﹶﻟ ْﻢ ﻳﺠﺪ ،ﻓﹶﺒﻜﹶﻠ ﻤ ٍﺔ ﻃﻴﺒﺔٍ ،ﻓﹶﺈ ﱠﻥ ِﺑﻬﺎ 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 ﲪﺪﻩ ﻭﹶﺃ ْﺳﺘﻌِﻴﻨﻪ ،ﻧﻌﻮﺫﹸ ﺑﺎﻟﻠﹼﻪ ِﻣ ْﻦ ﺷﺮﻭﺭ ﺃْﻧ ﹸﻔﺴِﻨﺎ ،ﻭ ﺳﻴﺌﺎ ِ ﹶﺃ ﻟﻪ ،ﻭﻣﻦ ﻳ ْ ﻚ ﻟﻪ ،ﺇ ﱠﻥ ﺃﺣﺴﻦ ﻱ ﻟﻪ ،ﻭﺃ ْﺷ ﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭ ْﺣﺪﻩ ﻻ ﺷﺮﻳ ﻀﻠِﻞ ،ﻓﻼ ﻫﺎ ِﺩ ﺍﳊﹶﺪﻳﺚ ﻛِﺘﺎﺏ ﺍﻟﻠﹼﻪ ،ﹶﻗ ْﺪ ﹶﺃ ﹾﻓﹶﻠ ﺢ ﻣﻦ ﺯﻳﻨﻪ ﺍﻟﻠﹼﻪ ﰲ ﻗﻠﺒﻪ ،ﻭﺃﺩﺧﻠﻪ ﰲ ﺍﻹِﺳﻼﻡ ﺑﻌﺪ ﺍﻟﻜﻔﺮ، ﺐ ﺚ ﻭﺃﺑْﻠﻐﻪ ،ﹶﺃ ِﺣﺒﻮﺍ ﻣﺎ ﹶﺃ ﺣ ﺴﻦ ﺍﳊﺪﻳ ِ ﻓﺎﺧﺘﺎﺭﻩ ﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ ِﻣ ْﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﺱ ،ﺇﻧﻪ ﹶﺃ ْﺣ ﺲ ﻗﹸﻠﻮﺑﻜﻢ ،ﻓﺈﻧﻪ ﺍﻟﱠﻠﻪ ،ﹶﺃ ِﺣﺒﻮﺍ ﺍﻟﻠﱠ ﻪ ِﻣ ْﻦ ﹸﻛﻞﱢ ﻗﹸﻠﻮِﺑﻜﹸﻢ ،ﻭﻻ ﺗﻤﻠﻮﺍ ﻛﹶﻼ ﻡ ﺍﻟﻠﱠ ِﻪ ﻭ ِﺫ ﹾﻛﺮﻩ ،ﻭﻻ ﺗﻘ ﺼ ﹶﻄﻔِﻲ ،ﻗﺪ ﲰﺎﻩ ﺍﻟﻠﹼﻪ ِﺧﲑﺗﻪ ِﻣ ﻦ ﺍﻷﻋﻤﺎﻝ ،ﻭﻣﺼﻄﻔﹶﺎ ﻩ ﻣﻦ ﺨﺘﺎ ﺭ ﻭﻳ ْ ِﻣ ْﻦ ﹸﻛﻞﱢ ﻣﺎ ﻳ ْ ﺨﻠﹸﻖ ﺍﻟﻠﹼﻪ ﻳ ْ ﳊﺮﺍﻡِ ،ﻓﺎ ْﻋﺒﺪﻭﺍ ﺍﻟﻠﹼﻪ ﺱ ﻣﻦ ﺍﳊﹶﻼ ِﻝ ﻭﺍ ﹶ ﰐ ﺍﻟﻨﺎ ﺍﻟ ِﻌﺒﺎ ِﺩ ﻭﺍﻟﺼﺎﱀ ِﻣ ﻦ ﺍﳊﺪﻳﺚ ،ﻭ ِﻣ ْﻦ ﹸﻛﻞﱢ ﻣﺎ ﺃﹸﻭ ﹶ ﱀ ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﺑﺄ ﹾﻓﻮﺍﻫِﻜﻢ، ﺻ ﺪﻗﹸﻮﺍ ﺍﻟﻠﱠ ﻪ ﺻﺎ ﹶ ﺸﺮِﻛﻮﺍ ﺑﻪ ﺷﻴْﺌﺎﹰ ،ﻭﺍﺗﻘﻮﻩ ﺣ ﻖ ﺗﻘﹶﺎﺗِﻪ ،ﻭﺍ ْ ﻭﻻ ﺗ ْ ﺚ ﻋ ْﻬﺪﻩ ،ﻭﺍﻟﺴﻼ ﻡ ﻋﻠﹶﻴﻜﻢ ﻭ ﺭ ْﺣﻤﺔ ﺍﻟﻠﹼﻪ ﻀﺐ ﹶﺃ ﹾﻥ ﻳﻨ ﹶﻜ ﹶ ﻭﺗﺤﺎﺑﻮﺍ ِﺑﺮﻭﺡ 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 ،ﻭﻳﺴﻤﻮﺎ ﻭﻳﻈﻦ ﻛﺜﲑ ﳑﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﺃﻥ ﺍﳌﺮﺍﺩ ﲣﺼﻴ ﺐ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺃﺧﺮﻯ ﻓﻴﻬﺎ ﺳﺠﺪﺓ ﺍﳉﻤﻌﺔ ،ﻭﺇﺫﺍ ﱂ ﻳﻘﺮﺃ ﺃﺣﺪﻫﻢ 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 ،ﻷﻤﺎ ﺗﻀﻤﻨﺘﺎ ﻣﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ ﰲ ﻳﻮﻣِﻬﺎ ،ﻓﺈﻤﺎ ﺍﺷﺘﻤﻠﺘﺎ ﻋﻠﻰ ﺧﻠﻖ ﺁﺩﻡ ،ﻭﻋﻠﻰ ﺫِﻛﺮ ﺍﳌﻌﺎﺩ ،ﻭﺣﺸﺮ ﺍﻟﻌﺒﺎﺩ ،ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ، ﻭﻛﺎﻥ ﰲ ﻗﺮﺍﺀﻤﺎ 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 ﻗﺮﺍﺀﺎ ﺣﻴ ﹸ ﺍﳉﻤﻌﺔ. ﺏ ﻛﺜﺮﺓ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ج ﻓﻴﻪ ﻭﰲ ﻟﻴﻠﺘﻪ ،ﻟﻘﻮﻟﻪ ج ﺍﳋﺎﺻﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﺳﺘﺤﺒﺎ )(٥٩٠ ﳉﻤﻌﺔ( .ﻭﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺳﻴ ﺪ ﺍﻷﻧﺎﻡ، ﳉﻤﻌﺔ 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 ﺃﻣﺘﻪ 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 ﺍﳉﻨﺔ ،ﻭﻫﻮ ﻳﻮ ﻡ ﺍﳌﺰﻳﺪ ﳍﻢ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ،ﻭﻫﻮ ﻳﻮﻡ ﻋﻴﺪ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﻮﻡ ﻓﻴﻪ ﻳﺴﻌﻔﻬﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻄﻠﺒﺎﻢ 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 ﻭﺃﻓﺮﺿﻪ 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 ﻗﹸﺮﻢ 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 ﺍﻟﺮﻋﺎﻑ ،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 :ﺍﻟﺴﻮﺍﻙ 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 ﺟﻤ ﻌ ﹶﺔ ﹶﻟﻪ.(٥٩١)( ﺃﻧ ِ ﺍﳋﺎﺻﺔ ﺍﻟﻌﺎﺷﺮﺓ :ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﰲ ﻳﻮﻣﻬﺎ ،ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ) :ﻣ ْﻦ ﻗﹶﺮﹶﺃ ﺴﻤﺎﺀ ﻳﻀﻰﺀ ﺑِﻪ ﻳ ْﻮ ﻡ ﺖ ﹶﻗ ﺪ ِﻣ ِﻪ ﺇﱃ ﻋﻨﺎ ِﻥ ﺍﻟ ﻒ ﻳ ْﻮ ﻡ ﺍﳉ ﻤ ﻌﺔِ ،ﺳ ﹶﻄ ﻊ ﹶﻟﻪ ﻧﻮ ﺭ ِﻣﻦ ﺗﺤ ِ ﺳﻮ ﺭ ﹶﺓ ﺍﻟ ﹶﻜ ْﻬ ِ ﺍﻟﻘِﻴﺎ ﻣﺔِ ،ﻭﻏﹸ ِﻔ ﺮ ﹶﻟﻪ ﻣﺎ ﺑْﻴ ﻦ ﺍﳉﹸﻤ ﻌﺘْﻴ ِﻦ().(٥٩٢ ﻭﺫﻛﺮﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻣِﻦ ﻗﻮﻝ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ﻭﻫﻮ ﺃﺷﺒﻪ. ﺖ ﺍﻟﺰﻭﺍﻝ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺇﻧﻪ ﻻ ﻳﻜﺮﻩ ﻓﻌ ﹸﻞ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻭﻗ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺷﻴﺨﻨﺎ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺗﻴﻤﻴﺔ ،ﻭﻟﹶﻢ ﻳﻜﻦ ﺍﻋﺘﻤﺎﺩﻩ .ﻋﻠﻰ ﺣﺪﻳﺚ ﻟﻴﺚ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻋﻦ ﺃﰊ ﺍﳋﻠﻴﻞ ،ﻋﻦ ﺃﰊ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺍﻟﻨﱯ ج ،ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﻧِﺼﻒ ﳉ ﻤﻌﺔ) (٥٩٣ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻋﺘﻤﺎﺩﻩ ﺴﺠ ﺮ ﺇ ﱠﻻ ﻳ ْﻮ ﻡ ﺍ ﹸ ﺍﻟﻨﻬﺎﺭ ﺇﻻ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ .ﻭﻗﺎﻝ :ﺇ ﱠﻥ ﺟ ﻬﻨ ﻢ ﺗ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺟﺎﺀ ﺇﱃ ﺍﳉﻤﻌﺔ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺼﱢﻠ ﻲ ﺣﱴ ﳜﺮﺝ ﺍﻹِﻣﺎﻡ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﻉ ِﻣ ْﻦ ﹸﻃ ْﻬﺮٍ ،ﻭﻳ ﺪ ِﻫﻦ ﻣِﻦ ﺩ ْﻫِﻨﻪِ، ﺴﻞﹸ ﺭ ﺟ ﹲﻞ ﻳ ْﻮ ﻡ ﺍﳉﹸﻤ ﻌﺔِ ،ﻭﻳﺘ ﹶﻄ ﻬﺮ ﻣﺎ ﺍ ْﺳﺘﻄﹶﺎ ﺍﻟﺼﺤﻴﺢ )ﻻ ﻳ ْﻐﺘ ِ ﺐ ﹶﻟﻪ ،ﹸﺛﻢ ﺼﻠﱢﻲ ﻣﺎ ﻛﹸِﺘ ﻕ ﺑْﻴ ﻦ ﺍﹾﺛﻨﻴْﻦ ،ﹸﺛﻢ ﻳ ﻼ ﻳ ﹶﻔﺮ ﺐ ﺑﻴﺘِﻪ ،ﹸﺛﻢ ﻳﺨ ﺮﺝ ،ﹶﻓ ﹶ ﺲ ﻣِﻦ ﻃِﻴ ِ ﹶﺃ ْﻭ ﻳ ﻤ )(٥٩٤ ﺼﺖ ﺇﺫﺍ ﺗ ﹶﻜﻠﱠ ﻢ ﺍ ِﻹﻣﺎ ﻡ ﺇ ﱠﻻ ﻏﹸ ِﻔ ﺮ ﹶﻟﻪ ﻣﺎ ﺑﻴﻨ ﹸﺔ ﻭﺑْﻴ ﻦ ﺍﳉﹸﻤ ﻌ ِﺔ ﺍﻷ ْﺧﺮﻯ( .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 ،ﻭﺧﻄﺒﺘﻪ ﲤﻨﻊ ﺍﻟﻜﻼﻡ ،ﻓﺠﻌﻠﻮﺍ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﺧﺮﻭ ﺣﻨﺒﻞ :ﺧﺮﻭ ﻑ ﺍﻟﻨﻬﺎﺭ. ﺍﻹِﻣﺎﻡ ،ﻻ ﺍﻧﺘﺼﺎ ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﻜﻮﻧﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﲢﺖ ﺍﻟﺴﻘﻮﻑ ،ﻭﻻ ﻳﺸﻌﺮﻭﻥ ﺑﻮﻗﺖ ﻼ ﺑﺎﻟﺼﻼﺓ ﻻ ﻳﺪﺭﻯ ﺑﻮﻗﺖ ﺍﻟﺰﻭﺍﻝ ،ﻭﻻ ﻳﻤﻜﻨﻪ 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 ﻧﻬﻰ ﻋ ِﻦ ﺲ ﺇﻻ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ) .(٥٩٥ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﻒ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﺗﺰﻭﻝ ﺍﻟﺸﻤ ﺍﻟﺼﻼ ِ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 ﻳﻮﺍﻓِﻖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺃﹸﺑﻴﺤﺖ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻭﺭﻭﻳﻨﺎ ﺍﻟﺮﺧﺼﺔ 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( ﳉﻤﻌ ِﺔ( ﻭ) ﻫ ﹾﻞ ﺃﺗﺎﻙ ﺣﺪﻳ ﹸ ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ :ﺃﻧﻪ ج ،ﻛﺎﻥ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑـ )ﺍ ﹸ ﺛﺒﺖ ﻋﻨﻪ ﺫﻟﻚ ﻛﻠﱡﻪ. ﻭﻻ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻣِﻦ ﻛﻞ ﺳﻮﺭﺓ ﺑﻌﻀﻬﺎ ،ﺃﻭ ﻳﻘﺮﺃ ﺇﺣﺪﺍﳘﺎ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ،ﻓﺈﻧﻪ ﻑ ﺍﻟﺴﻨﺔ ،ﻭ ﺟﻬﺎﻝ ﺍﻷﻣﺔ ﻳﺪﺍﻭﻣﻮﻥ ﻋﻠﻰ ﺫﻟﻚ. ﺧﻼ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ :،ﺃﻧﻪ ﻳﻮ ﻡ ﻋﻴﺪ ﻣﺘﻜﺮﺭ 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 ﻳﻮ ﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﺿﺤﻰ ،ﻭﻳ ْﻮ ِﻡ ﺍﻟ ِﻔﻄﹾﺮ ،ﻓﻴﻪ ﺳﻴﺪ ﺍﻷﻳﺎﻡ ،ﻭﹶﺃ ْﻋ ﹶﻈﻤﻬﺎ 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 ْﻫﺒ ﹶ ﺧﻤ ﺳﺎ ﻋ ﹲﺔ ﻻ ﻳ ْ ﺴﹶﺄﻝﹸ ﺍﷲ ﺍﻟﻌﺒ ﺪ ﻓﻴﻬﺎ ﺷﻴﺌﹰﺎ ﺇﻻ ﺃﻋﻄﺎﻩ ،ﻣﺎ ﱂ ﻳﺴﺄﻝ ﺣﺮﺍﻣﺎﹰ ،ﻭﻓﻴﻪ ﺗﻘﻮ ﻡ ﺍﻟﺴﺎ ﻋﺔﹸ ،ﻣﺎ ﺠ ٍﺮ ﺇﻻ ﻭﻫ ﻦ ﻚ ﻣ ﹶﻘ ﺮﺏٍ ،ﻭﻻ ﲰﺎﺀٍ ،ﻭﻻ ﺃﺭﺽٍ ،ﻭﻻ ِﺭﻳﺎﺡٍ ،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 ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻠﺒﺲ 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 ﺍﳉﻤﻌ ِﺔ ﻭ ﻣ ) ﻣ ِﻦ ﺍ ﹾﻏﺘ ﺴﻜِﻴﻨ ﹸﺔ ﺣﺘﻰ ﻳ ﹾﺄ ﹶ ﻭﻋﻠﻴﻪ ﺍﻟ ﺖ ﺇﺫﺍ ﺼ ﰐ ﺍﳌﺴﺠﺪ ،ﹸﺛﻢ ﻳ ْﺮ ﹶﻛ ﻊ ﺇ ﹾﻥ ﺑﺪﺍ ﻟﻪ ،ﻭ ﹾﱂ ﻳْ ﺆ ِﺫ ﺃﺣﺪﹰﺍ ﹸﺛﻢ ﺃﹶﻧ ﺻﱢﻠﻲ ،ﻛﺎﻧﺖ ﹶﻛﻔﱠﺎ ﺭ ﹰﺓ ﳌﺎ ﺑﻴﻨﻬﻤﺎ).(٥٩٩ ﺧﺮﺝ ﺇﻣﺎﻣﻪ ﺣﺘﻰ ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ ،ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻘﻮﻝ ﻋﻠﻰ ﺍﳌِﻨﺒﺮ ﰲ ﻳ ْﻮ ِﻡ ﺍﳉﻤﻌﺔ) :ﻣﺎ ﻋﻠﻰ ﺃ ﺣﺪِﻛﻢ ﻟﻮ ﺍﺷﺘﺮﻯ ﺛﹶﻮﺑﲔ ِﻟﻴﻮ ِﻡ ﺍﳉﹸﻤﻌﺔ ﺳِﻮﻯ ﹶﺛ ْﻮﺑ ْ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 ْﻬﻨﺘِﻪ().(٦٠٠ ﺱ ﻳﻮ ﻡ ﻭﰲ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻟﻨﱯ ج ﺧﻄﺐ ﺍﻟﻨﺎ ﺨ ﹶﺬ ﺏ ﺍﻟﻨﻤﺎﺭ ،ﻓﻘﺎﻝ) :ﻣﺎ ﻋﻠﻰ ﹶﺃ ﺣ ِﺪﻛﹸ ْﻢ ﺇﻥ ﻭ ﺟ ﺪ ﺳ ﻌ ﹰﺔ ﹶﺃ ﹾﻥ ﻳﺘ ﺍﳉﻤﻌﺔ ،ﻓﺮﺃﻯ ﻋﻠﻴﻬﻢ ﺛِﻴﺎ )(٦٠١ ﺛﹶﻮﺑﻴْﻦ ِﻟﺠﻤ ﻌِﺘ ِﻪ ِﺳﻮﻯ ﺛﹶﻮﺑ ْﻲ ﻣِﻬﻨﺘِﻪ( . 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 ﹾﻤِﺮ. 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 ﻳﺼﻠ ﻲ ﺍﳉﻤﻌﺔ ،ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺴﺎﻓﺮ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ،ﻭﺍﻻﺧﺘﻴﺎﺭ :ﺃﻥ ﻻ ﻳﺴﺎﻓﺮ ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻫﻮ ﺣﺎﺿﺮ ﺣﱴ ﻳﺼﻠ 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) :ﻣﻦ ﺳﺎﻓ ﺮ ِﻣ ْﻦ ﺩﺍ ِﺭ ﺇﻗﺎﻣﺘﻪ ﻳﻮ ﻡ ﺖ ﻋﻠﹶﻴ ِﻪ ﺍﳌﹶﻼﺋِﻜﺔﹸ ﺍﻻ ﻳﺼﺤﺐ ﰲ ﺳ ﹶﻔﺮِﻩ( .ﻭﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﳍﻴﻌﺔ. ﺍﳉﻤﻌﺔِ ،ﺩ ﻋ ْ ﻭﰲ )ﻣﺴﻨﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﻜﻢ ،ﻋﻦ ِﻣ ﹾﻘﺴﻢ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ: ﻚ ﻳﻮ 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 ﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺎﻝ :ﺃﲣﻠﱠﻒ ﻭﺃﺻﻠﻲ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﹼﻪ ج ،ﰒ ﺃﳊﻘﻬﻢ ،ﻓﻠﻤﺎ ﺻﻠﱠﻰ ﺍﻟﻨﱯ ج، ﺭﺁﻩ ،ﻓﻘﺎﻝ :ﻣﺎ ﻣﻨﻌﻚ ﹶﺃ ﹾﻥ ﺗ ْﻐﺪ ﻭ ﻣﻊ ﺃﺻﺤﺎﺑِﻚ؟ ﻓﻘﺎﻝ :ﺃﺭﺩﺕ ﺃﻥ ﺃﺻﹼﻠ ﻲ ﻣﻌﻚ ،ﰒ ﺃﳊﻘﹶﻬﻢ، ﺖ ﻓﹶﻀ ﹶﻞ ﹶﻏ ْﺪ ﻭﺗِﻬﻢ().(٦٠٢ ﺽ ﻣﺎ ﺃ ْﺩﺭﻛ ﺖ ﻣﺎ ﰲ ﺍﻷَﺭ ِ ﻓﻘﺎﻝ) :ﹶﻟ ْﻮ ﹶﺃﻧ ﹶﻔ ﹾﻘ ﻭﺃﹸ ِﻋﻞﱠ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ ،ﺑﺄﻥ ﺍﳊﻜﻢ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﻣﻘﺴﻢ. ﺕ ﺭﻓﻘﺘﻪ ،ﻓﺈﻥ ﺧﺎﻑ ﻓﻮﺕ ﺭﻓﻘﺘﻪ ﻭﺍﻧﻘﻄﺎﻋﻪ ﺑﻌﺪﻫﻢ، ﻒ ﺍﳌﺴﺎﻓ ﺮ ﻓﹶﻮ ﺨ ِ ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳ ﺟﺎﺯ ﻟﻪ ﺍﻟﺴﻔ ﺮ ﻣﻄﻠﻘﺎﹰ ،ﻷﻥ ﻫﺬﺍ ﻋﺬﺭ ﻳﺴﻘﻂ 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 ﺷﺄﻧﻚ؟ ﻗﺎﻝ :ﺃﺭﺩ )(٦٠٣ ﻓﻬﺬﺍ ﻗﻮﻝ ﻣﻦ ﳝﻨﻊ ﻀ ْﺮ ﻭﻗﺘﻬﺎ ﺃﺻﻠﻲ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﺇﻥ ﺍﳉﻤﻌﺔ ﻻ ﲤﻨﻌﻚ 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 ﺍﻟﺴﻔﺮِ ،ﻭﻗﺎﻝ ﺍﻟﺮﺟ ﹸﻞ :ﺇﻥ ﺍﻟﻴﻮ ﻡ ﻳﻮﻡ ﲨﻌﺔ ﻭﻟﻮﻻ ﺫﻟﻚ، ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺟ ﹰ ﺤ ِﻦ ﺍﻟﺮﻭﺍﺡ. ﺲ ﻣﺴﺎﻓﺮﺍ ،ﻓﺎﺧﺮﺝ 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 ﺿﺤﻰ ﻗﺒﻞ ﺍﻟﺼﻼﺓ. ﻭﺫﻛﺮ ﻋﻦ ﻣﻌﻤﺮ ﻗﺎﻝ :ﺳﺄﻟﺖ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ :ﻫﻞ ﳜﺮﺝ ﺍﻟﺮﺟﻞ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ؟ ﻓﻜﺮﻫﻪ ،ﻓﺠﻌﻠﺖ ﺃﺣﺪﺛﻪ ﺑﺎﻟﺮﺧﺼﺔ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﱄ :ﻗﻠﻤﺎ ﳜﺮﺝ ﺭﺟﻞ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ ﺭﺃﻯ ﻣﺎ ﻳﻜﺮﻫﻪ ،ﻟﻮ ﻧﻈﺮﺕ ﰲ ﺫﻟﻚ ،ﻭﺟﺪﺗﻪ 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 ﻳﻌﺎ ﹶﻥ ﻋﻠﻰ ﺣﺎﺟﺘﻪ ،ﻭﻻ ﻳﺼﺎﺣﺐ ﰲ ﺳﻔﺮﻩ. ) (٦٠٢ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٢٤/١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٥٢٧ ) (٦٠٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ).(٥٥٣٦
٢١٤ ﻭﺫﻛﺮ ﺍﻷﻭﺯﺍﻋﻲ ،ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ،ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺴﻔﺮ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﺑﻌﺪ ﺍﻟﺼﻼﺓ .ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ :ﻗﻠﺖ ﻟﻌﻄﺎﺀ :ﺃﺑﻠﻐﻚ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺎﻝ :ﺇﺫﺍ ﺃﻣﺴﻰ ﰲ ﻗﺮﻳﺔ ﺟﺎﻣﻌﺔ ﻣِﻦ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ،ﻓﻼ ﻳﺬﻫﺐ ﺣﱴ ﻳﺠ ﻤﻊ؟ ﻗﺎﻝ :ﺇﻥ ﺫﻟﻚ ﻟﻴﻜﺮﻩ .ﻗﻠﺖ :ﻓﻤِﻦ ﻳﻮﻡ ﺍﳋﻤﻴﺲ؟ ﻗﺎﻝ: ﻻ ،ﺫﻟﻚ ﺍﻟﻨﻬﺎﺭ ﻓﻼ ﻳﻀﺮﻩ. ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ :ﺃﻥ ﻟﻠﻤﺎﺷﻲ ﺇﱃ ﺍﳉﻤﻌﺔ ﺑﻜﻞ ﺧﻄﻮﺓ ﺃﺟ ﺮ ﺳﻨﺔ ﺻﻴﺎﻣﻬﺎ ﻭﻗﻴﺎﻣﻬﺎ ،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 ﻏﺴﻞ ﻭﺍ ﹾﻏﺘ ﺨﻄﹸﻮﻫﺎ ﺻِﻴﺎﻡ ﺼﺖ ،ﻛﺎ ﹶﻥ ﻟﹶﻪ ِﺑ ﹸﻜﻞﱢ ﺧ ﹾﻄ ﻮ ٍﺓ ﻳ ْ ﺍﹸ ﳉ ﻤ ﻌﺔِ ،ﻭﺑﻜﱠ ﺮ ﻭﺍﺑﺘ ﹶﻜﺮ ،ﻭﺩﻧﺎ ِﻣ ﻦ ﺍﻹﻣﺎﻡ ،ﻓﹶﺄْﻧ )(٦٠٤ ﻚ ﻋﻠﻰ ﺍﻟﻠِ ﻪ ﻳﺴﲑ( .ﻭﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ(. ﺳﻨ ٍﺔ ﻭﻗﻴﺎﻣﻬﺎ ،ﻭﺫِﻟ ﺴ ﹶﻞ ﺑﺎﻟﺘﺸﺪﻳﺪ :ﺟﺎﻣﻊ ﺃﻫﻠﻪ ،ﻭﻛﺬﻟﻚ ﻓﺴﺮﻩ ﻭﻛﻴﻊ. ﻭﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ :ﹶﻏ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ :ﺃﻧﻪ ﻳﻮﻡ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ،ﻓﻘﺪ ﺭﻭﻯ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﰲ) .ﻣﺴﻨﺪﻩ( ﻋﻦ ﻱ ﻣﺎ ﻳﻮ ﻡ ﺍﳉﹸﻤﻌﺔ؟( ﻗﻠﺖ :ﻫ ﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺟﻤ ﻊ ﺳﻠﻤﺎﻥ ﻗﺎﻝ :ﱄ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﹶﺃﺗﺪﺭ ﳉﻤﻌﺔ ،ﻻ ﻳﺘ ﹶﻄﻬﺮ ﺍﻟﺮ ﺟ ﹸﻞ ﻓﹶﻴﺤﺴِﻦ ﺍﻟﻠﹼﺔ ﻓﻴﻪ ﺃﹶﺑﺎﻛﻢ ﺁﺩﻡ ﻗﺎﻝ) :ﻭﻟﻜﻨﻲ ﹶﺃﺩْﺭﻱ ﻣﺎ ﻳﻮ ﻡ ﺍ ﹸ ﻀ ﻲ ﺍﻹﻣﺎﻡ ﺻﻼﺗﻪ ﺇﻻ ﻛﺎﻧﺖ ﹶﻛﻔﱠﺎ ﺭ ﹶﺓ ﳌﺎ ﺑْﻴﻨﻪ ﳉﻤﻌﺔ ،ﹶﻓﻴﻨْﺼﺖ ﺣﺘﻰ ﻳﻘ ِ ﻃﻬﻮﺭﺓ ،ﹶﰒ ﻳﺄﰐ ﺍ ﹸ ﺖ ﺍ ﹶﳌ ﹾﻘﺘﻠﺔ().(٦٠٥ ﻭﺑﲔ ﺍﳉﻤﻌ ِﺔ ﺍﳌﻘﺒﻠﹶﺔ ﻣﺎ ﺍ ْﺟﺘِﻨﺒ ِ ﻭﰲ )ﺍﳌﺴﻨﺪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ ،ﻋﻦ ﻧﺒﻴﺸﺔ ﺍﳍﹸﺬﱄ ،ﺃﻧﻪ ﻛﺎﻥ ﳉ ﻤ ﻌﺔِ ،ﹸﺛﻢ ﺃﹶﻗﺒ ﹶﻞ ِﺇﻟﹶﻰ ﺍﳌﹶﺴﺠِﺪ ﻻ ﺴ ﹶﻞ ﻳﻮ ﻡ ﺍ ﹸ ﻳﺤﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﺇ ﱠﻥ ﺍﳌﺴِﻠ ﻢ ﺇﺫﺍ ﺍﻏﺘ ﺻﻠﹼﻰ ﻣﺎ ﺑﺪﺍ ﹶﻟﻪ ،ﻭﺇِﻥ ﻭ ﺟ ﺪ ﺍ ِﻹﻣﺎ ﻡ ﻗﺪ ﺧ ﺮﺝ، ﺠ ِﺪ ﺍﻹِﻣﺎﻡ ﺧﺮﺝ ، ﻳﺆﺫﻱ ﺃﺣﺪﺍﹶ ،ﻓﹶﺈﻥ ﹶﻟ ْﻢ ﻳ ِ ﺖ ﺣﺘﻰ ﻳﻘ ِ ﺼ ﺟﹶﻠﺲ ،ﻓﹶﺎ ْﺳﺘﻤﻊ ﻭﺃﹶﻧ ﻀ ﻲ ﺍ ِﻹﻣﺎ ﻡ ﺟﻤ ﻌﺘﻪ ﻭﻛﹶﻼ ﻣﻪ ،ﺇﻥ ﹶﻟ ْﻢ ﻳ ْﻐ ﹶﻔ ْﺮ ﻟﹶﻪ ﰲ ﺟﻤ ﻌﺘِﻪ )(٦٠٦ ِﺗﻠﹾﻚ ﺫﹸﻧﻮﺑﻪ ﻛﻠﱡﻬﺎ ،ﺃﻥ ﺗﻜﹸﻮﻥ ﹶﻛﻔﹶﺎ ﺭ ﹰﺓ ِﻟ ﹾﻠﺠﻤ ﻌ ِﺔ ﺍﱠﻟﺘِﻲ ﺗﻠِﻴﻬﺎ( . ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ،ﻋﻦ ﺳﻠﻤﺎﻥ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﻻ ﻳ ْﻐﺘﺴِﻞ ﺭ ﺟ ﹲﻞ ﺐ ﺑْﻴﺘِﻪ ،ﹸﺛﻢ ﻉ ﻣِﻦ ﹸﻃﻬْﺮ ،ﻭﻳ ﺪ ِﻫﻦِ ﻣ ْﻦ ﺩﻫِﻨ ِﻪ ﹶﺃ ْﻭ ﻳﺼ ﺮ ﻣِﻦ ﻃﻴ ِ ﻳﻮ ﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﻭﻳﺘﻄ 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 ِﻹﻣﺎﻡ ،ﺇﻻ ﻏ ِﻔ ﺮ ﹶﻟﻪ ﺐ ﹶﻟﻪ ،ﹸﺛﻢ ﻳﻨﺼ ﲔ ﺍﺛﻨﲔِ ،ﹸﺛﻢ ﻳﺼﻠﻲ ﻣﺎﻛِﺘ ﻕ ﺑ ﻳﺨْﺮﺝ ،ﻓﻼﻳﻔﺮ ﲔ ﺍﳉﹸﻤﻌ ِﺔ ﺍﻷُﺧﺮﻯ().(٦٠٧ ﻣﺎ ﺑﻴْﻨ ﻪ ﻭﺑ ﺴ ﹶﻞ ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ( ،ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ) ﻣ ِﻦ ﺍ ﹾﻏﺘ ﺲ ﻃﻴﺒﹰﺎ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ،ﹸﺛﻢ ﻣﺸﻰ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭ ﻋﹶﻠﻴْﻪ ﺲ ﺛِﻴﺎﺑﻪ ،ﻭ ﻣ ﳉﻤﻌﺔ ،ﱠﰒ ﹶﻟِﺒ ﻳ ْﻮ ﻡ ﺍ ﹸ ﻑ ﺼ ِﺮ ﺨﻂﱠ ﹶﺃﺣﺪﺍﹰ ،ﻭﱂ ﻳﺆﺫِﻩ ،ﻭﺭ ﹶﻛ ﻊ ﻣﺎ ﹸﻗﻀِﻲ ﻟﻪ ،ﹸﺛﻢ ﺍﻧﺘﻈ ﺮ ﺣﺘﻰ ﻳْﻨ ﺴﻜِﻴﻨﺔﹸ ،ﻭﱂ ﻳﺘ ﺍﻟ ﺍﻹِﻣﺎﻡ ،ﻏﹸ ِﻔ ﺮ ﻟﹶﻪ ﻣﺎ ﺑﲔ ﺍﳉ ﻤ ﻌﺘﲔ().(٦٠٨ ﺚ ﺃﰊ ﺴﺠﺮ 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 ،ﻭﺃﺎ ﺗﻮﻗﺪ ﻛ ﱠﻞ ﻳﻮﻡ ﺇﻻ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ،ﻭﺃﻣﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﺈﻧﻪ ﻻ ﻳﻔﺘﺮ ﻋﺬﹶﺍﺑﻬﺎ ،ﻭﻻ ﹶﳜﻔﱠﻒ ﻋﻦ ﺃﻫﻠﻬﺎ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻠﻬﺎ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ،ﻭﻟﺬﻟﻚ ﻳﺪﻋﻮﻥ ﺍﳋﺰﻧ ﹶﺔ ﺃﻥ ﻳﺪﻋﻮﺍ ﺭﺑﻬﻢ ﻟﻴﺨﻔﻒ ﻋﻨﻬﻢ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ، ﻓﻼ ﻳﺠﻴﺒﻮﻢ 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 ﻣﺴﻠﻢ ﻭﻫﻮ ﻗﺎﺋﻢ ﻳﺼﻠﱢﻲ ﻳﺴﺄ ﹸﻝ ﺍﻟﻠﹼﻪ ﺷﻴﺌﹰﺎ ِﺇﻻﱠ ﺃ ْﻋﻄﹶﺎ ﻩ ِﺇﻳﺎﻩ ،ﻭﻗﺎﻝ :ﺑِﻴﺪِﻩ ﻳ ﹶﻘﻠﱢﻠﻬﺎ().(٦٠٩ ﻭﰲ ﺍﳌﺴﻨﺪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻟﹸﺒﺎﺑﺔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻨﺬﺭ ،ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ) :ﺳﻴ ﺪ ﺍﻷﻳﺎﻡ ﻳﻮ ﻡ ﺲ ﺍﳉﹸﻤﻌﺔ ،ﻭﹶﺃ ْﻋ ﹶﻈﻤﻬﺎ ﻋِﻨ ﺪ ﺍﻟﻠﹼﻪ ،ﻭﺃﻋﻈﻢ ﻏِﺪ ﺍﻟﻠﹼﻪ ِﻣ ْﻦ ﻳﻮ ِﻡ ﺍﻟ ِﻔ ﹾﻄﺮِ ،ﻭﻳ ْﻮ ِﻡ ﺍﻷﺿْﺤﻰ ،ﻭﻓﻴ ِﻪ ﺧﻤ ﻂ ﺍﻟﱠﻠ ﻪ ﻓِﻴ ِﻪ ﺁ ﺩ ﻡ ﺇﱃ ﺍﻷ ْﺭﺽِ ،ﻭﻓﻴﻪ ﺗ ﻮﻓﱠﻰ ﺍﻟﻠﹼﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ِﺧﺼﺎ ٍﻝ :ﺧﹶﻠ ﻖ ﺍﻟﱠﻠ ﻪ ﻓِﻴ ِﻪ ﺁ ﺩﻡ ،ﻭﺃﹶﻫﺒ ﹶ ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ﻪ ﺍﻟﻌﺒﺪ ﻓﻴﻬﺎ ﺷﻴْﺌﹰﺎ ِﺇﻻﱠ ﺃﹶﺗﺎﻩ ﺍﷲ ِﺇﻳﺎ ﻩ ﻣﺎ ﱂ ﻳ ْ ﺁ ﺩﻡ ،ﻭﻓﻴﻪ ﺳﺎﻋ ﹲﺔ ﻻ ﻳ ْ ﺴﺄﹶﻝ ﺣﺮﺍﻣﺎﹰ ،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 ﻤﻌﺔ().(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 ﺍﻟﺒﺮ ﻭﻏﲑﻩ ،ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﻫﻲ ﺑﺎﻗﻴﺔ ﻭﱂ ﺗﺮﻓﻊ ،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 :ﺃﺎ ﻋﻨﺪ ﺍﻟﺰﻭﺍﻝِ ،ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ. ﺍﻟﺜﺎﻟﺚ :ﺃﺎ ﺇﺫﺍ ﺃﺫﻥ ﺍﳌﺆﺫﱢﻥ ﺑﺼﻼﺓ ﺍﳉﻤﻌﺔ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﺭﻭﻳﻨﺎ ﺫﻟﻚ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ. ﺍﻟﺮﺍﺑﻊ :ﺃﺎ ﺇﺫﺍ ﺟﻠﺲ ﺍﻹﻣﺎ ﻡ ﻋﻠﻰ ﺍﳌﻨﱪ ﳜﻄﹸﺐ ﺣﱴ ﻳﻔﺮﻍ 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 :ﺇﺎ ﻣﺎ ﺑﲔ ﺃﻥ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ ﺷﱪﹰﺍ ﺇﱃ ﺫﺭﺍﻉ. ﺍﻟﺜﺎﻣﻦ :ﺃﺎ ﻣﺎ ﺑﲔ ﺍﻟﻌﺼﺮ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﻗﺎﻟﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻭﻋﻄﺎﺀ ،ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ ،ﻭﻃﺎﻭﻭﺱ ،ﺣﻜﻰ ﺫﻟﻚ ﻛﻠﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ. ﺍﻟﺘﺎﺳﻊ :ﺃﺎ ﺁﺧ ﺮ ﺳﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﲪﺪ ،ﻭﲨﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﻟﺘﺎﺑﻌﲔ. ﺍﻟﻌﺎﺷﺮ :ﺃﺎ ﻣﻦ ﺣﲔ ﺧﺮﻭﺝ ﺍﻹِﻣﺎﻡ ﺇﱃ ﻓﺮﺍﻍ ﺍﻟﺼﻼﺓ ،ﺣﻜﺎﻩ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ. ﺍﳊﺎﺩﻱ ﻋﺸﺮ :ﺃﺎ 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 :ﺃﺎ ﻣﻦ ﺟﻠﻮﺱ ﺍﻹِﻣﺎﻡ ﺇﱃ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺼﻼﺓ ،ﻭﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﺮﺩﺓ ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ،ﺃﻥ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ﻟﻪ: ﺖ ﺃﺑﺎﻙ ﳛﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﰲ ﺷﺄﻥ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ :ﻧﻌﻢ ﲰﻌﺘﻪ ﺃﲰﻌ ﺲ ﺍ ِﻹﻣﺎ ﻡ ﺇﱃ ﺃﻥ ﺗ ﹾﻘﻀﻰ ﺠِﻠ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝِ ) :ﻫ ﻲ ﻣﺎ 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 ﺇﻳﺎﻩ( ﻗﺎﻟﻮﺍ :ﻳﺎ ﻗﺎﻝ) :ﺇ ﱠﻥ ﰲ ﺍﳉﻤﻌﺔ ﺳﺎﻋ ﹰﺔ ﻻ ﻳﺴﺄ ﹸﻝ ﺍ َ ﲔ ﺗﻘﺎﻡ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻻﻧﺼﺮﺍﻑ ﻣﻨﻬﺎ().(٦١٢ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ! ﹶﺃﻳ ﹸﺔ ﺳﺎ ﻋ ٍﺔ ِﻫﻲ؟ ﻗﺎﻝِ ) :ﺣ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺃﺎ 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 ﻳﻮﺍﻓِﻘﻬﺎ ﻋْﺒ ﺪ ﻣﺴﻠﻢ ﻳﺴﹶﺄﻝﹸ ﺍﻟﻠﹼﻪ ﻓﻴﻬﺎ ﺧﻴْﺮﹰﺍ ِﺇﻻﱠ ﺃﻋْﻄﺎﻩ ﺇﻳﺎ ﻩ ﻭ ِﻫ ﻲ ﺑ ْﻌ ﺪ ﺍﻟﻌﺼ ِﺮ().(٦١٣ ﺸ ﺮ ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻋﻦ ﺟﺎﺑﺮ ،ﻋﻦ ﺍﻟﻨﱯ ج ﻗﺎﻝ) :ﻳﻮﻡ ﺍﳉﻤﻌ ِﺔ ﺍﺛﻨﺎ ﻋ ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ﻪ ﻓِﻴﻬﺎ ﺷﻴْﺌﹰﺎ ﺇ ﱠﻻ ﺃﻋﻄﹶﺎﻩ ،ﻓﺎﻟﺘ ِﻤﺴﻮﻫﺎ ﺁ ِﺧ ﺮ ﺳﺎ ﻋ ٍﺔ ﺳﺎ ﻋﺔﹰ ،ﻓِﻴﻬﺎ ﺳﺎ ﻋ ﹲﺔ ﹶﻻ ﻳﻮ ﺟﺪ ﻣﺴِﻠ ﻢ ﻳ ْ ﺑﻌ ﺪ ﺍﻟﻌﺼﺮ().(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 ،ﻓﺘﻔﺮﻗﻮﺍ ﻭﱂ ﳜﺘﻠِﻔﻮﺍ ﺃﺎ 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 ﻳﻮ ِﻡ ﺍﳉ ﻤﻌﺔ ﺳﺎﻋﺔ ﻻ ﻳﻮﺍِﻓﻘﹸﻬﺎ ﻋﺒ ﺪ ﺠﺪ ﰲ ِﻛﺘﺎ ِ ﺟﺎﻟِﺲ :ﺇﻧﺎ ﹶﻟﻨ ِ ﷲ :ﻓﺄﺷﺎ ﺭ ﺇﱄ ﻣﺆ ِﻣ ﻦ ﻳﺼﻠﻲ ﻳﺴﺄ ﹸﻝ ﺍﻟﻠﱠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺷﻴْﺌﹰﺎ ِﺇ ﱢﻻ ﹶﻗﻀﻰ ﺍﷲ ﹶﻟﻪ ﺣﺎ ﺟﺘﻪ ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍ ِ ﻱ ﺾ ﺳﺎﻋﺔ .ﻗﻠﺖ :ﹶﺃ ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ،ﺃﻭ ﺑﻌ ﺾ ﺳﺎ ﻋ ٍﺔ .ﻗﻠﺖ :ﺻﺪﻗ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺃﻭ ﺑ ْﻌ ﺳﺎﻋ ٍﺔ ﻫﻲ؟ ﻗﺎﻝ) :ﻫﻲ ﺁﺧ ﺮ ﺳﺎﻋ ٍﺔ ﻣﻦ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ( .ﻗﻠﺖ :ﺇﺎ ﻟﻴﺴﺖ ﺳﺎﻋ ﹶﺔ ﺻﻼﺓ، ﺲ ﻻ ﳚِﻠﺴﻪ ﺇ ﹰﻻ ﺍﻟﺼﻼﹶﺓ ،ﻓﻬﻮ ﰲ ﻗﺎﻝ :ﺑﻠﻰ ﺇﻥ ﺍﻟﻌﺒ ﺪ ﺍﳌﺆﻣ ﻦ ﺇﺫﺍ ﺻﻠﱠﻰ ،ﰒ ﺟﹶﻠ ﺻﻼ ٍﺓ().(٦١٥ ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﻗﻴﻞ ﻟﻠﻨﱯ ج :ﻷﻱ ﺷﻲﺀ ﺳ ﻤ ﻲ ﺖ ﻃﻴﻨﺔﹸ ﺃﺑﻴﻚ ﺁ ﺩﻡ ،ﻭﻓﻴﻬﺎ ﺍﻟﺼْ ﻌ ﹶﻘ ﹸﺔ ﻭﺍﻟﺒ ْﻌﹶﺜﺔﹸ ،ﻭﻓﻴﻬﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ) :ﻷ ﹼﻥ ﻓﻴﻬﺎ ﻃﹸِﺒ ﻌ ْ )(٦١٦ ﺐ ﹶﻟﻪ( ﺕ ِﻣﻨْﻬﺎ ﺳﺎ ﻋ ﹲﺔ ﻣ ْﻦ ﺩﻋﺎ ﺍﷲ ﻓِﻴﻬﺎ ﺍﺳﺘﺠﻴ ﺙ ﺳﺎﻋﺎ ٍ ﺸﺔﹸ ،ﻭﰲ ﺁﺧِﺮ ﺛﹶﻼ ِ ﺍﻟﺒ ﹾﻄ ﻭﰲ )ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ( ،ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺖ ﻓِﻴ ِﻪ ﺍﻟﺸﻤﺲ 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 ﺍﳉﹸﻤﻌﺔ ،ﻓﻴﻪ ﺧِﻠ ﻖ ﺁ ﺩﻡ ،ﻭﻓﻴﻪ ﺃ ْﻫِﺒﻂﹶ ،ﻭﻓﻴﻪ ﺗِﻴ ﻣِﻦ ﺩﺍﺑ ِﺔ ﺇﻻ ﻭﻫﻲ ﻣﺼﻴ ﺲ ﺷﻔﹶﻘﹰﺎ ﻣﻦ ﱵ ﺗ ﹾﻄﻠﹸ ﻊ ﺍﻟﺸْ ﻤ ﺨ ﹲﺔ ﻳﻮ ﻡ ﺍﳉﹸﻤﻌﺔ ،ﻣﻦ ﺣﲔ ﺗﺼِﺒﺢ ﺣ ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ﻪ ﻋ ﺰ ﺼﻠﱢﻲ ﻳ ْ ﺴِﻠ ﻢ ﻭﻫﻮ ﻳ ﺍﻟﺴﺎﻋﺔ ،ﺇﻻ ﺍﳉ ﻦ ﻭﺍﻹﻧﺲ ،ﻭﻓﻴﻪ ﺳﺎﻋ ﹲﺔ ﻻ ﻳﺼﺎﺩﻓﻬﺎ ﻋﺒْﺪ ﻣ ْ ﺖ :ﺑﻞ ﰲ ﻛﻞ ﻭ ﺟﻞﱠ ﺣﺎﺟ ﹰﺔ ﺇﻻ ﺃﻋﻄﺎ ﻩ ﺇﻳﺎﻫﺎ( 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 ﺃﻳﺔ ﺳﺎ ﻋ ٍﺔ ِﻫ ﻲ .ﻗﺎﻝ ﺃﺑﻮ ﻫ ﺮْﻳ ﺮ ﹶﺓ :ﹶﻓﻘﹸ ﹾﻠﺖ :ﹶﺃ ْﺧﺒِﺮﱐ ِﺑﻬﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋْﺒﺪ ﺍﻟﻠﹼﻪ ﺑ ﻦ ﺳﻼﹶﻡ :ﻫﻲ ﺁ ِﺧﺮ ﳉ ﻤ ﻌﺔِ ،ﻓﻘﻠﺖ :ﹶﻛْﻴ ﳉ ﻤ ﻌﺔِ ،ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﻒ ِﻫ ﻲ ﺁ ِﺧﺮ ﺳﺎ ﻋ ٍﺔ ِﻣ ْﻦ ﻳ ْﻮ ِﻡ ﺍ ﹸ ﺳﺎ ﻋ ٍﺔ ِﻣ ْﻦ ﻳ ْﻮ ِﻡ ﺍ ﹸ ﺼﻠﱠﻰ ﻓِﻴﻬﺎ؟ ﻓﻘﺎﻝ ﻋﺒ ﺪ ﻚ ﺍﻟﺴﺎ ﻋﺔﹸ ﻻ ﻳ ﺼﻠﱢﻲ( ﻭِﺗ ﹾﻠ ﺴﻠِﻢ ﻭﻫ ﻮ ﻳ ﷲ ج) :ﻻ ﻳﺼﺎ ِﺩﹸﻓﻬﺎ ﻋْﺒ ﺪ ﻣ ْ ﺍِ ﻼ ٍﺓ ﺻﹶ ﻼﺓﹶ ،ﹶﻓﻬ ﻮ ﰲ ﺠﻠِﺴﹰﺎ ﻳْﻨﺘ ِﻈﺮ ﺍﻟﺼ ﹶ ﺲ ﻣ ْ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻼﻡ :ﺃﻟﹶﻢ ﻳﻘﹸﻞ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج) :ﻣﻦ ﺟﹶﻠ ﺼﱢﻠ ﻲ(؟ ﻗﺎﻝ :ﻓﻘﻠﺖ :ﺑﻠﻰ .ﻓﻘﺎﻝ :ﻫ ﻮ ﺫﹶﺍ ﻙ).(٦١٧ ﺣﺘﻰ 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 ﺇﻧﻬﺎ 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 ﻳﺤﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ج ﰱ ﺷﺄﻥ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ :ﻗﹸﻠﺖ :ﻧﻌﻢ ﺑﻦ ﻋﻤﺮ :ﺃﲰﻌ ﻀ ﻲ ﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝِ ) :ﻫ ﻲ ﻣﺎ ﺑْﻴ ﻦ ﹶﺃ ﹾﻥ ﻳﺠﻠِﺲ ﺍﻹِﻣﺎﻡ ﺇﱃ ﺃﻥ ﻳﻘ ِ ﲰﻌﺘﻪ ﻳﻘﻮﻝ :ﲰﻌ )(٦١٨ ﺍﻹِﻣﺎﻡ ﺍﻟﺼﻼﺓ( . ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﻫﻲ ﺳﺎﻋﺔ ﺍﻟﺼﻼﺓ ،ﻓﺎﺣﺘﺞ ﲟﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻣﻦ ﳉ ﻤﻌﺔ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺍﳌﺰﱐ ،ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ) :ﺇ ﱠﻥ ﰲ ﺍ ﹸ ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ ﻪ ﺍﻟ ﻌْﺒﺪ ﻓِﻴﻬﺎ ﺷﻴْﺌﹰﺎ ِﺇﻻﱠ ﺁﺗﺎ ﻩ ﺍﻟﱠﻠ ﻪ ِﺇﻳﺎ ﻩ( .ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺃﻳ ﹸﺔ ﺳﺎﻋﺔ ﹶﻟﺴﺎ ﻋ ﹰﺔ ﻻ ﻳ ْ )(٦١٩ ﻑ ِﻣْﻨﻬﺎ( .ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ، ِﻫﻲ؟ ﻗﺎﻝِ ) :ﺣ ﺼﺮﺍ ِ ﲔ ﺗﻘﺎ ﻡ ﺍﻟﺼﻼﺓ 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 ﻳﺤﺘﺞ 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 ﺗﻘﻀﻰ 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 ﻳﺴﺘﺠﺎ 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 ،ﻓﺈﻧﻬﺎ ﺳﺎﻋﺔ ﺍﻷﻭﺍﺑﲔ ،ﰒ ﺗﻼ﴿ :ﹶﻓِﺈﻧﻪ ﻛﹶﺎ ﹶﻥ ﻭﺭﺍ ﺣ ِ ﲔ ﹶﻏﻔﹸﻮﺭﹰﺍ﴾ ]ﺍﻹِﺳﺮﺍﺀ.([٢٥ : ﻸﻭﺍِﺑ ﻟَ ﻭﺭﻭﻯ ﺳﻌﻴ ﺪ ﺑﻦ ﺟﺒﲑ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ :ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗﺬﻛﺮ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ :ﻣﺎ ﺑﲔ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ .ﻭﻛﺎﻥ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﺇﺫﺍ ﺻﻠﻰ ) (٦١٨ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٦١٩ﺳﺒﻖ ﲣﺮﳚﻪ.
٢٢٠ ﺍﻟﻌﺼﺮ ،ﱂ ﻳﻜﻠﹼﻢ ﺃﺣﺪﺍ ﺣﱴ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ،ﻭﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ ،ﻭﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻷﺣﺎﺩﻳﺚ .ﻭﻳﻠﻴﻪ ﺍﻟﻘﻮﻝ :ﺑﺄﺎ 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 ﻭﺻﻼﻢ ﻭﺗﻀﺮﻋﻬﻢ ﻭﺍﺑﺘﻬﺎﻟِﻬﻢ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻹِﺟﺎﺑﺔ ،ﻓﺴﺎﻋﺔ ﺍﺟﺘﻤﺎﻋﻬﻢ ﺳﺎﻋ ﹲﺔ ﺗﺮﺟﻲ 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 ﹶﳌﺪِﻳﻨﺔ) .(٦٢٠ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﺴِ ﺠﺪﻛﻢ ﻫﺬﺍ( ﻭﺃﹶﺷﺎ ﺭ ﺇﱃ ﻣ ْ ﻣﺴ ِ 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 ﻳﻨﺎﰲ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ )ﻓﺎﻟﺘﻤﺴﻮﻫﺎ ﺁﺧ ﺮ ﺳﺎﻋﺔ ﺑ ْﻌ ﺪ ﺍﻟ ﻌ ْ ﺏ ﻓﻴﻜﻢ(؟ ﻗﺎﻟﻮﺍ :ﻣﻦ ﹶﻟ ْﻢ ﻳﻮﻟﹶﺪ ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﰲ ﺍﻷﲰﺎﺀ ﻗﻮﻟﻪ ج) :ﻣﺎ ﺗ ﻌﺪﻭﻥ ﺍﻟﺮﻗﻮ ﺏ ﻣ ْﻦ ﹶﻟ ْﻢ ﻳ ﹶﻘﺪﻡ ِﻣ ْﻦ ﻭﹶﻟﺪِﻩ ﺷﻴْﺌﹰﺎ().(٦٢١ ﻟﻪ ،ﻗﺎﻝ) :ﺍﻟﺮﻗﻮ ﻓﺄﺧﱪ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﻗﻮﺏ ،ﺇﺫ ﱂ ﳛﺼﻞ ﻟﻪ ﻣﻦ ﻭﻟﺪﻩ ﻣﻦ ﺍﻷﺟﺮ ﻣﺎ ﺣﺼﻞ ﳌﻦ ﹶﻗﺪﻡ ﻣﻨﻬﻢ ﻓﺮﻃﺎﹰ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺃﻥ ﻳﺴﻤﻰ ﻣﻦ ﱂ ﻳﻮﻟﺪ ﻟﻪ ﺭﻗﻮﺑﹰﺎ. ﺲ ﻓﻴﻜﻢ(؟ ﻗﺎﻟﻮﺍ :ﻣﻦ ﻻ ﺩ ْﺭ ﻫ ﻢ ﻟﻪ ﻭﻻ ﻣﺘﺎﻉ .ﻗﺎﻝ: ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ج )ﻣﺎ ﺗ ﻌﺪﻭ ﹶﻥ ﺍ ﹸﳌﻔﹾﻠ )ﺍ ﹸﳌﻔﹾﻠ ﺏ ﻫﺬﹶﺍ، ﺿ ﺮ ﺲ ﻣﻦ ﻳﺄﰐ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲝﺴﻨﺎﺕ ﺃ ْﻣﺜﹶﺎﻝ ﺍﳉﺒﺎﻝ ،ﻭﻳﺄﹶﰐ ﻭﻗﺪ ﻟﹶﻄ ﻢ ﻫﺬﺍ ،ﻭ )(٦٢٢ ﺴﻨﺎﺗﻪ( ﺍﳊﺪﻳﺚ . ﻚ ﺩ ﻡ ﻫﺬﹶﺍ َ ،ﹶﻓﻴﺄﺧﺬ ﻫﺬﺍ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ،ﻭ ﻫﺬﹶﺍ ﻣ ْﻦ ﺣ ﻭ ﺳ ﹶﻔ ﲔ ﺬﺍ ﺍﻟ ﹶﻄﻮﺍﻑ ﺍﻟﱠﺬﻱ ﺗ ﺮﺩ ﻩ ﺍﻟﻠﱡ ﹾﻘ ﻤ ﹸﺔ ﻭﺍﻟﻠﱡﻘﹾﻤﺘﺎﻥ ،ﻭﺍﻟﺘﻤْﺮ ﹸﺓ ﻭﻣﺜﻠﹸﻪ ﻗﻮﻟﹸﻪ ج) :ﻟﻴﺲ ﺍﳌﺴﻜ ﻕ ﻋﻠﻴﻪ().(٦٢٣ ﺼ ﺪ ﺴﺎﹸﻝﹸ ﺍﻟﻨﺎﺱ ،ﻭﻻ ﻳﺘ ﹶﻔ ﹶﻄﻦ ﹶﻟﻪ ﹶﻓﻴﺘ ﲔ ﺍﻟﱠﺬﻱ ﻻ ﻳ ْ ﻭﺍﻟﺘﻤْﺮﺗﺎﻥِ ،ﻭﻟ ِ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 ﻣﺆﻣﻨﻬﻢ. 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) :ﻓﺎﻟﺘ ِﻤﺴﻮﻫﺎ ﰲ ﺧﺎ ِﻣ ﺗْﺒﻘﹶﻰ ،ﰲ ﺳﺎِﺑ ﻌ ٍﺔ ﺗﺒﻘﹶﻰ ،ﰲ ﺗﺎ ِﺳ ﻌ ٍﺔ ﺗْﺒﻘﹶﻰ() .(٦٢٤ﻭﱂ ﳚﻰﺀ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﰲ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ. ﺚ ﺻﺮﻳﺢ ﺑﺄﺎ ﻟﻴﻠﺔ ﻛﺬﺍ ﻭﺃﻳﻀﹰﺎ ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﺣﺪﻳ ﹼ ﻭﻛﺬﺍ ،ﲞﻼﻑ ﺃﺣﺎﺩﻳﺚ ﺳﺎﻋﺔ ﺍﳉﻤﻌﺔ ،ﻓﻈﻬﺮ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ. ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻬﺎ ﺭﻓﻌﺖ ،ﻓﻬﻮ ﻧﻈ ﲑ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺭِﻓﻌﺖ، ﻭﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ،ﺇ ﹾﻥ ﺃﺭﺍﺩ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻣﻌﻠﻮﻣﺔ ،ﻓﺮﻓﻊ ﻋﻠﻤﻬﺎ ﻋﻦ ﺍﻷﻣﺔ ،ﻓﻴﻘﺎﻝ ﻟﻪ :ﱂ ﻳﺮﻓﻊ ﻋﻠﻤﻬﺎ ﻋﻦ ﹸﻛﻞﱢ ﺍﻷﻣﺔ ،ﻭﺇﻥ ﺭﻓ ﻊ ﻋﻦ ﺑﻌﻀﻬﻢ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻛﻮﻧﻬﺎ ﺳﺎﻋﺔ ﺇﺟﺎﺑﺔ ﺭِﻓ ﻌﺖْ ،ﻓﻘﻮ ﹲﻝ ﺑﺎﻃﻞ ﳐﺎﻟﻒ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ،ﻓﻼ ﻳﻌﻮﻝ ﻋﻠﻴﻪ .ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺃﻥ ﻓﻴﻪ ﺻﻼ ﹶﺓ ﺍﳉﻤﻌﺔ ﺍﻟﱵ ﺧﺼﺖ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺎﺕ ﲞﺼﺎﺋﺺ ﻻ ﺗﻮﺟﺪ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ،ﻭﺍﻟﻌﺪﺩ ﺍﳌﺨﺼﻮﺹ ،ﻭﺍﺷﺘﺮﺍﻁ ﺕ ﻧﻈﲑﻩ 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) :ﻣﻦ ﺗ ﺮ ﻙ ﺛﹶﻼ ﹶ ﺙ ﺟﻤﻊ ﺗﻬﺎﻭﻧﺎﹰ ،ﻃﹶﺒ ﻊ ﺍﻟﱠﻠ ﻪ ﻋﻠﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ() .(٦٢٥ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ ،ﻭﺳﺄﻟﺖ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻋﻦ ﺍﺳﻢ ﺃﰊ ﺍﳉﻌﺪ ﺍﻟﻀﻤﺮﻱ ،ﻓﻘﺎﻝ :ﱂ ﻳﻌﺮﻑ ﺍﲰﻪ ،ﻭﻗﺎﻝ :ﻻ ﺃﻋ ِﺮﻑ ﻟﻪ ﻋﻦ ﺍﻟﻨﱯ ج ﺇﻻ ﻫﺬﺍ ﺍﳊﺪﻳﺚ .ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺴﻨﻦ ﻋﻦ ﺍﻟﻨﱯ ج ﺍﻷﻣ ﺮ ﳌﻦ ﺗﺮﻛﻬﺎ ﺃﻥ ﻳﺘﺼﺪﻕ 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 ،ﻭﺣﻜﻲ 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 ﻳﺤﻜﻰ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ،ﺃﺎ 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 ﻳﻘﺼﺪ ﺎ ﺍﻟﺜﻨﺎ ُﺀ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻭﲤﺠﻴﺪﻩ ،ﻭﺍﻟﺸﻬﺎﺩ ﹸﺓ ﻟﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ،ﻭﻟﺮﺳﻮﻟِﻪ ج ﺑﺎﻟﺮﺳﺎﻟﺔِ ،ﻭﺗﺬﻛ ﲑ ﺍﻟﻌﺒﺎﺩ ﺑﺄﻳﺎﻣﻪ ،ﻭﲢﺬﻳﺮﻫﻢ ﻣﻦ ﺑﺄﺳﻪ ﻭﻧِﻘﻤﺘﻪ، ﻭﻭﺻﻴﺘﻬﻢ ﲟﺎ ﻳ ﹶﻘﺮﺑﻬﻢ ﺇﻟﻴﻪ ،ﻭﺇﱃ ِﺟﻨﺎﻧﻪ ،ﻭﻴﻬﻢ ﻋﻤﺎ ﻳﻘﺮﻢ ﻣﻦ ﺳﺨﻄﻪ ﻭﻧﺎﺭﻩ ،ﻓﻬﺬﺍ ﻫﻮ ﻣﻘﺼﻮﺩ ﺍﳋﻄﺒﺔ ﻭﺍﻻﺟﺘﻤﺎﻉ ﳍﺎ. ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺃﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺘﻔﺮﻍ 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 ﺳﻨﺘِﻪ ،ﻭﻣﻦ ﺻﺤﺖ ﻟﻪ ﺣﺠﺘﻪ 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) :ﻣﻦ ﺭﺍ ﺏ ﺑ ﹶﻘ ﺮﺓﹰ ،ﻭ ﻣ ْﻦ ﺡ ﰲ ﺍﻟﺴﺎ ﻋ ِﺔ ﺍﻟﺜﱠﺎِﻧﻴﺔِ ،ﹶﻓﻜﹶﺄﻧﻤﺎ ﹶﻗ ﺮ ﺏ ﺑ ﺪﻧﺔﹰ ،ﻭ ﻣ ْﻦ ﺭﺍ ﺍﻟﺴﺎ ﻋ ِﺔ ﺍﻷُﻭﱃ ،ﹶﻓﻜﹶﺄﳕﺎ ﹶﻗ ﺮ )(٦٢٧ ﺸﹰﺎ ﺃﹶﻗ ﺮ ﹶﻥ( . ﺏ ﹶﻛْﺒ ﺡ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﱠﺎِﻟﹶﺜﺔِ ،ﻓﹶﻜﺄﻧﻤﺎ ﹶﻗ ﺮ ﺭﺍ ) (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 :ﺃﺎ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﰲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ. ﻭﺍﻟﺜﺎﱐ :ﺃﺎ 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 ﺍﻟﻐﺪ ﻭ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹸﻏ ﺪ ﻭﻫﺎ ﺷ ْﻬ ﺮ ﻭ ﺭﻭﺍ ﺣﻬﺎ 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 ﻧﺪﺭﻙ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ. ﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ،ﲝﺪﻳﺚ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﻟﻠﻠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ج) :ﻳ ْﻮﻡ ﻭﺍﺣﺘﺞ ﺃﺻﺤﺎ )(٦٢٨ ﺍﳉﹸﻤ ﻌ ِﺔ ِﺛْﻨﺘﺎ ﻋﺸﺮﺓ ﺳﺎ 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 ﺗﻔﻌﻞ 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 ﺮﺍﻳﺎِﺗﻬﺎ ﺇﱃ ﺍ َﻷ ْﺳﻮﺍﻕ ،ﹶﻓﻴ ْﺮﻣﻮ ﹶﻥ ﺍﻟﻨﺎ ﺚ ﺃﹶﻭ ﺕ ﺍﻟﺸﻴﺎ ِﻃ ﳉ ﻤ ﻌﺔِ ،ﹶﻏ ﺪ ِ ﻛﹶﺎ ﹶﻥ ﻳ ْﻮﻡ ﺍ ﹸ ﺠِﻠﺲ ﻋﻠﹶﻰ ﺃْﺑﻮﺍﺏ ﺍ ﹶﳌﺴﺎ ِﺟﺪِ ،ﹶﻓﻴﻜﺘﺒﻮ ﹶﻥ ﻼِﺋ ﹶﻜﺔﹸ ،ﺗ ْ ﳉ ﻤ ﻌﺔِ ،ﻭﺗ ْﻐﺪﻭ ﺍ ﹶﳌ ﹶ ﺚ ﻭﻳﹶﺜﺒﻄﹸﻮﻧﻬﻢ ﻋ ِﻦ ﺍ ﹸ ﺍﻟ ﺮﺑﺎِﺋ ِ ﺝ ﺍ ِﻹﻣﺎﻡ(. ﺨﺮ ﺍﻟ ﺮﺟ ﹶﻞ ﻣِﻦ ﺳﺎ ﻋﺔٍ ،ﻭﺍﻟ ﺮﺟ ﹶﻞ ِﻣ ْﻦ ﺳﺎ ﻋﺘﻴْﻦ ﺣﺘﻰ 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 ﺟﺰﻭﺭﹰﺍ( .ﻗﺎﻝ :ﻭﺃﻣﺎ ﻣﺎﻟﻚ ﻓﺬﻛﺮ ﳛﲕ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﺣﺮﻣﻠﺔ ،ﺃﻧﻪ ﺳﺄﻝ ﺍﺑﻦ ﻭﻫﺐ ﻋﻦ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺎﺕ :ﺃﻫﻮ ﺍﻟﻐﺪﻭ 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 ﺣﺘﻰ 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 ،ﻳﻨﻜﺮ 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 ،ﻓﻜﺄﻧﻤﺎ ﻗﺮﺏ ﺑﺪﻧﺔ ،ﰒ ﻗﺎﻝ :ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﳋﺎﻣﺴﺔ ﺑﻴﻀﺔ ،ﰒ ﺍﻧﻘﻄﻊ ﻑ ﻋﻦ ﻣﻮﺿﻌﻪ، ﺡ ﺍﳊﺪﻳﺚ ﺑﻴﻦ ﰲ ﻟﻔﻈﻪ ،ﻭﻟﻜﻨﻪ ﺣ ﺮ ﺍﻟﺘﻬﺠﲑ ،ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻷﺫﺍﻥ ،ﻓﺸﺮ ﺱ ﻓﻴﻤﺎ ﺭﻏﺒﻬﻢ ﻓﻴﻪ ﺭﺳﻮﻝ ﻒ ﻣِﻦ ﺍﻟﻘﻮﻝ ،ﻭﻣﺎ ﻻ ﻳﻜﻮﻥ ،ﻭﺯ ﻫﺪ ﺷﺎﺭﺣﻪ 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 ﺳﻘﻨﺎ 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 ﺧﻠﻔﹰﺎ 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 ﻳﺘﺮﺩﺩ 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 ﺑﺎ ٍ ﺍﳌﺴﻴﺐ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ) :ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳ ْﻮﻡ ﺍ ﹸ
٢٢٥ ﻼﺋِﻜﺔﹲ ،ﻳﻜﺘﺒﻮ ﹶﻥ ﺍﻟﻨﺎﺱ ،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 ،ﺣﺘﻰ ﺫ ﹶﻛ ﺮ ﺍﻟ ﺪﺟﺎﺟﺔ ﺑ ﺪﻧﺔﹰ ،ﺛﹸ ﻢ ﺍﱠﻟﺬِﻱ ﻳﻠﻴ ِﻪ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ﺑﻘﹶﺮﺓﹰ ،ﹸﺛﻢ ﺍﱠﻟﺬِﻱ ﻳﻠﻴ ِﻪ ﻛﹶﺎﳌﹸﻬﺪِﻱ ﹶﻛْﺒ ﳋ ﹾﻄﺒﺔ() .(٦٢٩ﻗﺎﻝ :ﺃﻻ ﺗﺮﻯ ﺤﻒ ،ﻭﺍ ْﺳﺘ ﻤﻌﻮﺍ ﺍ ﹸ ﺼ ﺖ ﺍﻟ ﺲ ﺍ ِﻹﻣﺎﻡ ،ﻃﹸﻮﻳ ِ ﻭﺍﻟﺒﻴْﻀﺔﹶ ،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 ﺟﺰﻭﺭﺍ( )ﺍﳌﺘﻌﺠ ﹸﻞ ﺇﱃ ﺍﳉﹸﻤ ﻌ ِﺔ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ﺑ ﺪﻧ 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 ﺪﻧ ﹰﺔ(، ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ :ﱂ ﻳﺮﺩ 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 ﲰﻲ ﺍﳌﻬﺎﺟﺮﻭﻥ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ :ﺃﺣ ﻭﺍﻟﻨﻬﻮ ﺍﳉﻤﻌﺔ ،ﻭﻻ ﺗﺆﺗﻰ ﺇﻻ ﻣﺸﻴﹰﺎ .ﻫﺬﺍ ﻛﻠﻪ ﻛﻼ ﻡ ﺃﰊ ﻋﻤﺮ. ﻗﻠﺖ :ﻭﻣﺪﺍﺭ ﺇﻧﻜﺎﺭ ﺍﻟﺘﺒﻜﲑ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ،ﺃﺣﺪﻫﺎ :ﻋﻠﻰ ﻟﻔﻈﺔ ﺍﻟﺮﻭﺍﺡ ،ﻭﺇﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ،ﻭﺍﻟﺜﺎﱐ :ﻟﻔﻈﺔ ﺍﻟﺘﻬﺠﲑ ،ﻭﻫﻲ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﺎﳍﺎﺟﺮﺓ ﻭﻗﺖ ﺷﺪﺓ ﺍﳊﺮ ،ﻭﺍﻟﺜﺎﻟﺚ :ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻓﺈﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺄﺗﻮﻥ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ. ﻓﺄﻣﺎ ﻟﻔﻈﺔ ﺍﻟﺮﻭﺍﺡ ،ﻓﻼ ﺭﻳﺐ ﺃﺎ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻀﻰ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻷﻛﺜﺮ ﺇﺫﺍ ﻗﹸﺮﻧﺖ ﺑﺎﻟﻐﺪﻭ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﹸﻏ ﺪ ﻭﻫﺎ ﺷ ْﻬ ﺮ ﻭ ﺭﻭﺍ ﺣﻬﺎ ﺷ ْﻬ ﺮ﴾ ]ﺳﺒﺄ،[١٢ : ﳉﻨ ِﺔ ﹸﻛﱠﻠﻤﺎ ﹶﻏﺪﺍ ﹶﺃ ْﻭ ﻭﻗﻮﻟﻪ ج ) :ﻣ ْﻦ ﻏﹶﺪﺍ ﺇﱃ ﺍﳌﹶﺴﺠِﺪ ﻭﺭﺍﺡ ،ﹶﺃ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ﻧ ﺰ ﹰﻻ ﰲ ﺍ ﹶ ﺡ() .(٦٣٠ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ: ﺭﺍ
) (٦٢٩ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٦/٢ﻭﻣﺴﻠﻢ ) ،(٨٥٠ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٩٨/٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٠٩٢ ) (٦٣٠ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٥٠٩/٢ﻭﺍﻟﺒﺨﺎﺭﻱ ) ،(١٢٤/٢ﻭﻣﺴﻠﻢ ).(٦٦٩
٢٢٦ ﺡ ﻭﻧ ﻐـﺪﻭ ِﻟﺤﺎﺟﺎِﺗﻨـﺎ ﻧﺮﻭ
)(٦٣١
ﺵ ﻻ ﺗ ﻨ ﹶﻘﻀِﻲ ﻭﺣﺎ ﺟﺔﹸ ﻣ ﻦ ﻋﺎ
ﻭﻗﺪ ﻳﻄﻠﻖ 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 ﺳﺎﺭﻭﺍ ،ﻭﻏ ﺪﻭْﺍ ﻛﺬﻟﻚ ،ﻭﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ ﻟﺼﺎﺣﺒﻪ: ﺗﺮﻭﺡ ،ﻭﳜﺎﻃﺐ ﺃﺻﺤﺎﺑﻪ ،ﻓﻴﻘﻮﻝ :ﺭﻭﺣﻮﺍ ﺃﻱ :ﺳﲑﻭﺍ ،ﻭﻳﻘﻮﻝ ﺍﻵﺧﺮ :ﺃﻻ ﺗﺮﻭﺣﻮﻥﹶ؟ 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 ﻭﺍﳌﻬﺠﺮ ،ﻓﻤﻦ ﺍﳍﺠﲑ ،ﻭﺍﳍﺎﺟﺮﺓ ،ﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ :ﻫﻲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﳊﺮ ،ﺗﻘﻮﻝ ﻣﻨﻪ :ﻫﺠﺮ ﺍﻟﻨﻬﺎﺭ ،ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ: )(٦٣٣ ﺠﺮﺍ ﹶﺫﻣﻮ ٍﻝ ﺇﺫﹶﺍ ﺻﺎ ﻡ ﺍﻟﻨﻬﺎ ﺭ ﻭ ﻫ ﹶﻓ ﺪﻋﻬﺎ ﻭﺳــ ﱢﻞ ﺍ ﹶﳍ ﻢ ﻋﻨﻬﺎ ﲜﺴﺮ ٍﺓ ﻭﻳﻘﺎﻝ :ﺃﺗﻴﻨﺎ ﺃﻫﻠﻨﺎ ﻣﻬﺠﺮﻳﻦ ،ﺃﻱ :ﰲ ﻭﻗﺖ ﺍﳍﺎﺟﺮﺓ ،ﻭﺍﻟﺘﻬﺠﲑ ﻭﺍﻟﺘﻬﺠﺮ :ﺍﻟﺴﲑ ﰲ ﺍﳍﺎﺟﺮﺓ ،ﻓﻬﺬﺍ ﻣﺎ ﻳﻘﺮﺭ ﺑﻪ ﻗﻮ ﹸﻝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ. ﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﺍﻟﻜﻼﻡ ﰲ ﻟﻔﻆ ﺍﻟﺘﻬﺠﲑ ،ﻛﺎﻟﻜﻼﻡ ﰲ ﻟﻔﻆ ﺍﻟﺮﻭﺍﺡ ،ﻓﺈﻧﻪ ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺒﻜﲑ. ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ ﰲ )ﺍﻟﺘﻬﺬﻳﺐ( :ﺭﻭﻯ ﻣﺎﻟﻚ ،ﻋﻦ ﺳﻤﻲ ،ﻋﻦ ﺃﰊ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﺱ ﻣﺎ ﰲ ﺍﻟﺘﻬﺠﲑ ،ﻻﺳﺘﺒﻘﻮﺍ ﺇﻟﻴﻪ().(٦٣٤ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﻟﻮ ﻳ ْﻌﹶﻠﻢ ﺍﻟﻨﺎ )(٦٣٥ ﳉﻤﻌﺔ ﻛﺎ ﹸﳌ ْﻬﺪِﻱ ﺑﺪﻧﺔ( .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 ﺍﻟﻨﻀﺮ ﺑﻦ ﺷﻤﻴﻞ ،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 ﻌﺪﻣﺎ ﺍﺑﺘ ﹶﻜﺮﻭﺍ ﹶﻓﻤﺎ ﺗﻮﺍﺻﻠ ﻪ ﺳ ﹾﻠﻤﻰ ﻭﻣﺎ ﺗ ﹶﺬﺭ ﲔ ِﺑ ﻬ ﺡ ﺍﻟﻘﹶﻄ ﺭﺍ ﺡ ﻋﻨﺪﻫﻢ :ﺍﻟﺬﻫﺎﺏ ﻭﺍﳌﻀﻲ ،ﻳﻘﺎﻝ :ﺭﺍﺡ ﺍﻟﻘﻮﻡ :ﺇﺫﺍ ﻓﻘﺮﻥ ﺍﳍﹶﺠﺮ ﺑﺎﻻﺑﺘﻜﺎﺭ ،ﻭﺍﻟﺮﻭﺍ ﺠﲑِ ،ﻻﺳﺘﺒﻘﹸﻮﺍ ِﺇﻟﹶﻴ ِﻪ( ﻱ ﻭﻗﺖ ﻛﺎﻥ .ﻭﻗﻮﻟﻪ ج) :ﹶﻟ ْﻮ ﻳﻌﹶﻠ ﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﰲ ﺍﻟﺘﻬ ِ ﺧﻔﱡﻮﺍ ﻭ ﻣﺮﻭﺍ ﺃ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺘﺒﻜ ﲑ ﺇﱃ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ،ﻭﻫﻮ ﺍﳌﻀﻲ ﺇﻟﻴﻬﺎ ﰲ ﺃﻭﻝ ﺃﻭﻗﺎﺎ ،ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ: ﻭﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻟﻮﻥ :ﻫﺠﺮ ﺍﻟﺮﺟﻞ :ﺇﺫﺍ ﺧﺮﺝ ﻭﻗﺖ ﺍﳍﺎﺟﺮﺓ ،ﻭﺭﻭﻯ ﺃﺑﻮ ﻋﺒﻴﺪ ﻋﻦ ﺃﰊ ﺯﻳﺪ :ﻫﺠﺮ ﺍﻟﺮﺟﻞ :ﺇﺫﺍ ﺧﺮﺝ ﺑﺎﳍﺎﺟﺮﺓ .ﻗﺎﻝ :ﻭﻫﻲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ .ﰒ ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ: ﺃﻧﺸﺪﱐ ﺍﳌﻨﺬﺭﻱ ﻓﻴﻤﺎ ﺭﻭﻯ ﺛﻌﻠﺐ ،ﻋﻦ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ﰲ )ﻧﻮﺍﺩﺭﻩ( ،ﻗﺎﻝ :ﻗﺎﻝ ِﺟﻌْﺜﻨﺔ ﺑ ﻦ ﺟﻮﺍﺱ ﺍﻟﺮﺑﻌِﻲ ﰲ ﻧﺎﻗﺘﻪ: ﳉﻔﹾــ ِﺮ ﺽﺍﹶ ﺖ ِﺑ ﻌﺮﻭ ِ ﺃﹶ ﺯﻣﺎ ﹶﻥ ﹶﺃﻧ ِ ﺴﻤِﻲ ﻭﻧـ ﹾﺬﺭِﻱ ﻫ ﹾﻞ ﺗ ﹾﺬ ﹸﻛﺮِﻳ ﻦ ﹶﻗ ﳊﻀـ ِﺮ ﻀﺮﺍﺭ ﺟﻮﺍ ﺩ ﺍ ﹸ ﺖ ِﻣ ﺇ ﹾﺫ ﹶﺃﻧ ِ
ﻋ ﹶﻠ ﻲ ﺇ ﹾﻥ ﹶﻟ ﻢ ﺗ ﻨ ﻬﻀِـﻲ ﺑِـ ِﻮﻗﹾﺮﻱ
ﺕ ِﺑﻘﹶــــ ﺪ ِﺭ ﲔ ﻗ ﺪ ﺭ ﺑِﹶﺄ ﺭﺑِ ﻌ
ﻉ ﺣﺠــ ِﺮ ﻱ ﻻ ِﺑﺼﺎ ِ ﺑِﺎﳋﹶﺎِﻟ ِﺪ
ﺼﺤﱯ ﺃﹶﻳﺎﻧِﻘﹰﺎ ﰲ ﺳﻔـــ ِﺮ ﻭﺗ
ﲑ ﺍﻟ ﹶﻔﺠـــ ِﺮ ﺠِ ﺠﺮﻭ ﹶﻥ ِﺑ ﻬ ِ ﻳ ﻬ
ﺖ ﺗ ﻤﺸِﻲ ﻟﹶﻴ ﹶﻠﻬﻢ ﹶﻓﺘﺴــﺮِﻱ ﱠﲦ
ﱪ ﺝ ﺍﻟﻐِ ﺽ ﺍﻟ ِﻔﺠﺎ ِ ﻳ ﹾﻄﻮﻭ ﹶﻥ ﺃﹶﻏﺮﺍ )(٦٣٧
ﺠ ِﺮ ﺠ ِﺮ ﺑﺮﻭ ﺩ ﺍﻟﺘ ﹶﻃ ﻲ ﹶﺃﺧِﻲ ﺍﻟﺘ
ﺤ ِﺮ. ﺴ ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ :ﻳﻬﺠﺮﻭﻥ ﺠﲑ ﺍﻟﻔﺠﺮ ،ﺃﻱ :ﻳﺒﻜﺮﻭﻥ ﺑﻮﻗﺖ ﺍﻟ ﻭﺃﻣﺎ ﻛﻮﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺮﻭﺣﻮﻥ ﺇﱃ ﺍﳉﻤﻌﺔ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻓﻬﺬﺍ ﻏﺎﻳ ﹸﺔ ﻉ ﺃﻫﻞ ﻋﻤﻠﻬﻢ ﰲ ﺯﻣﺎﻥ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﲝﺠﺔ ،ﻭﻻ ﻋﻨﺪ ﻣﻦ 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 ﺭﻭﺍﺣﻪ ﺇﱃ ﺍﳉﻤﻌﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻭﻻ ﺭﻳ ) (٦٣٦ﰲ ﺩﻳﻮﺍﻧﻪ ﺹ).(٤٥ ) (٦٣٧ﺍﻟﺘﻬﺬﻳﺐ ).(٤٥ ،٤٣/٦
٢٢٨ ﺱ ﺍﻟﺮﺟﻞ ﰲ ﻣﺼﻼﻩ ﺣﱴ ﻳﺼﻠ ﻲ ﺍﻟﺼﻼﺓ ﺍﻷﺧﺮﻯ ،ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ،ﻭﺟﻠﻮ ﺼﻠﱢﻴﻬﺎ ﻣ ﻊ ﻼﺓﹶ ،ﹸﺛﻢ ﻳ ﺼﹶ ﺫﻫﺎﺑﻪ ﻭﻋﻮﺩﻩ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻟﻠﺜﺎﻧﻴﺔ ،ﻛﻤﺎ ﻗﺎﻝ ج) :ﻭﺍﱠﻟﺬِﻱ ﻳْﻨﺘﻈِﺮ ﺍﻟ ﺼﻠﱢﻲ ،ﹸﺛﻢ ﻳﺮﻭﺡ 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 ﳝﺤﻮ ﺗﺼﻠﻲ ﻋﻠﻴﻪ ﻣﺎ ﺩﺍ ﻡ ﰲ ﻣﺼﻼﻩ( )(٦٤٠ ﻼِﺋ ﹶﻜﺘﻪ ﻭﺃﺧﱪ) :ﺃﻥ ﺍﷲ ﻳﺒﺎﻫِﻲ ﻣ ﹶ ﺍﻟﱠﻠ ﻪ ﺑﻪ ﺍﳋﹶﻄﺎﻳﺎ ﻭﻳ ْﺮﹶﻓﻊِ ﺑ ِﻪ ﺍﻟﺪﺭﺟﺎﺕ ،ﻭﺃﻧﻪ ﺍﻟﺮﺑﺎﻁ( ﺲ ﻳﻨﺘ ِﻈﺮ ﹸﺃ ْﺧﺮﻯ() (٦٤١ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﺼﺒﺢ ،ﰒ ﲟﻦ ﹶﻗﻀﻰ ﹶﻓﺮِﻳﻀﺔ 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 ﺍﻲﺀ 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 ﻳﻮﺍﻓِﻘﻬﺎ ﺭﺟ ﹲﻞ ﻣﺴﻠﻢ ﰲ ﺻﻼﺓ ﻳﺴﺄ ﹸﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺷﻴﺌﹰﺎ ﺇﻻ ﺁﺗﺎﻩ ﺇﻳﺎﻩ، 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 ،ﻓﻴﻜﺘﺒﻮﻥ ﻣﻦ ﺟﺎﺀ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ ﺣﱴ ﳜﺮﺝ ﺍﻹِﻣﺎﻡ، ﻓﺈﺫﺍ ﺧﺮﺝ ﺍﻹﻣﺎﻡ ،ﹶﻃﻮﻭﺍ 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 َﻷﻳﺎﻡِ ،ﻭﱂ ﺗﻄﹸﻠ ِﻊ ﺍﻟﺸﻤﺲ ﻭﱂ ﺗﻐﺮﺏ 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، ﻭﺯﻳﺎﺭﻢ ﻟﻪ ،ﻓﻴﻜﻮﻥ ﺃﻗﺮﺑﻬﻢ ﻣﻨﻬﻢ ﺃﻗﺮﺑﻬﻢ 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 ﺪْﻳﻨﺎ 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 ﻋﺒﻴﺪﺓ ﻗﺎﻝ :ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ :ﺳﺎﺭﻋﻮﺍ ﺇﱃ ﺍﳉﻤﻌﺔِ ،ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻳْﺒﺮﺯ ﺐ ِﻣ ْﻦ ﻛﺎﻓﻮﺭ ﻓﻴﻜﻮﻧﻮﻥ ﻣﻨﻪ ﰲ ﺍﻟﻘﹸﺮﺏ ﻋﻠﻰ ﻗﺪﺭ ﻷﻫ ِﻞ ﺍﳉﻨﺔ ﰲ ﻛﻞ ﺟﻤﻌﺔ ﰲ ﹶﻛﺜِﻴ ٍ ﺗﺴﺎﺭﻋﻬﻢ ﺇﱃ ﺍﳉﻤﻌﺔ ،ﻓﻴﺤ ِﺪﺙﹸ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﳍﻢ ﻣِﻦ ﺍﻟﻜﺮﺍﻣﺔ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﹸﻮﻧﻮﺍ ﻗﺪ ﺭﺃﻭْﻩ ﻗﺒﻞ ﺫﻟﻚ ،ﰒ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ،ﻓﻴﺤﺪﺛﻮﻢ ﲟﺎ ﺃﺣﺪﺙ ﺍﻟﻠﹼﻪ ﳍﻢ .ﻗﺎﻝ :ﰒ ﺩﺧﻞ ﻋﺒ ﺪ ﺍﻟﹼﻠﻪ ﺍﳌﺴﺠﺪ ،ﻓﺈﺫﺍ ﻫﻮ ﺑﺮﺟﻠﲔ ،ﻓﻘﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﹼﻪ :ﺭﺟﻼﻥ ﻭﺃﻧﺎ ﺍﻟﺜﺎﻟﺚ ،ﺇﻥ ﻳﺸِﺄ ﺍﻟﱠﻠ ﻪ ﻳﺒﺎﺭﻙ ﰲ ﺍﻟﺜﺎﻟﺚ. ﺐ( ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ :ﺭﺣﺖ 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 ﻳﺠِﻠﺴﻮ ﹶﻥ ﻳﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﺃﺭﺑﻌﺔ ﺑﺒﻌﻴﺪ .ﰒ ﻗﺎﻝ :ﺇﱐ ﲰﻌﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ج :ﻳﻘﻮﻝ )ﺇ ﱠﻥ ﺍﻟﻨﺎ ِﻣ ﻦ ﺍﻟﻠﱠ ِﻪ ﻋﻠﹶﻰ ﹶﻗ ْﺪ ِﺭ ﺭﻭﺍ ِﺣ ِﻬ ْﻢ ﺇﱃ ﺍﳉ ﻤ ﻌﺔﹶ ،ﺍﻷﻭﻝ ،ﹸﺛﻢ ﺍﻟﺜﺎﱐ ،ﱠﰒ ﺍﻟﺜﺎﻟﺚ ،ﹸﺛﻢ ﺍﻟﺮﺍﺑﻊ( .ﰒ ﻗﹶﺎ ﹶﻝ: ) ﻭﻣﺎ ﺭﹾﺍﺑﻊ ﹶﺃ ْﺭﺑ ﻌ ٍﺔ ِﺑﺒﻌِﻴ ٍ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 ﻳﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﺭﺃﹶﻯ ﺍﳌﹸ ْﺆ ِﻣﻨﻮ ﹶﻥ ﺭﺑﻬﻢ ،ﻓﹶﺄ ْﺣ ﺪﹸﺛﻬﻢ ﻋﻬْﺪﹰﺍ ﺑِﺎﻟﻨ ﹶﻈ ِﺮ ﺇﻟﹶﻴ ِﻪ ﻣ ْﻦ ﺑﻜﱠ ﺮ ﺤ ِﺮ(. ﺕ ﻳ ْﻮ ﻡ ﺍﻟﻔﻄﺮ ﻭﻳ ْﻮ ﻡ ﺍﻟﻨ ْ ﰲ ﹸﻛﻞﱢ ﺟﻤ ﻌﺔِ ،ﻭﺗﺮﺍ ﻩ ﺍ ﹸﳌﺆْﻣﻨﺎ 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) :ﹶﺃﺗﺎﻧِﻲ ِﺟْﺒ ِﺮْﻳ ﹸﻞ ﻭﻓِﻲ ﻳ ِﺪ ِﻩ ﻛﹶﺎ ِﳌ ْﺮ َﺁ ِﺓ ﺍﻟﺒﻴْﻀﺎ ِﺀ ﻓِﻴﻬﺎ ﻛﹶﺎﻟﻨ ﹾﻜﺘ ِﺔ ﺍﻟﺴ ْﻮﺩﺍﺀِ ،ﹶﻓﻘﹸ ﹾﻠﺖ :ﻣﺎ ﻫﺬﹶﺍ ﻳﺎ ِﺟْﺒﺮِﻳﻞﹸ؟ ﻗﹶﺎ ﹶﻝ: ﺖ :ﻭﻣﺎ ﹶﻟﻨﺎ ﻚ ِﻣ ْﻦ ﺑ ْﻌ ِﺪﻙ ،ﹸﻗ ﹾﻠ ﻚ ﻋِﻴﺪﹰﺍ ﻭِﻟ ﹶﻘ ْﻮ ِﻣ ﻚ ﻟِﺘﻜﹸﻮ ﹶﻥ ﹶﻟ ﻫ ِﺬ ِﻩ ﺍﳉ ﻤﻌﺔ ﻳ ْﻌﺮِﺿﻬﺎ ﺍﻟﹶﻠﻪ ﻋﹶﻠْﻴ ﻓﻴﻬﺎ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻟ ﹸﻜ ْﻢ ﻓِﻴﻬﺎ ﺧْﻴﺮ ،ﹶﺃْﻧ ﻚ ﻓِﻴﻬﺎ ﺖ ﻓِﻴﻬﺎ ﺍ َﻷ ﻭﻝﹸ ،ﻭﺍﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ِ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 ﻓِﻴﻬﺎ ﺷْﻴﺌﹰﺎ ﻫ ﻮ ﹶﻟﻪ ﹶﻗ ْ ﺳﺎ ﻋ ﹲﺔ ﹶﻻ ﻳ ْ ﺏ ﻋﹶﻠْﻴﻪِ ،ﻭِﺇﻻﱠ ﺩﹶﻓ ﻊ ﻋْﻨﻪ ﻣﺎ ﻫ ﻮ ﺃﹶﻋ ﹶﻈﻢ ﻀ ﹶﻞ ِﻣْﻨﻪ ،ﻭﹶﺃﻋﺎﺫﹸﻩ ﺍﻟﱠﻠ ﻪ ِﻣ ْﻦ ﺷ ﺮ ﻣﺎ ﻫ ﻮ ﻣ ﹾﻜﺘﻮ ﺃﹶﻋﻄﹶﺎﻩ ﹶﺃ ﹾﻓ ﳉ ﻤ ﻌﺔِ، ﺴ ْﻮﺩﺍﺀُ؟ ﹶﻗﺎ ﹶﻝِ :ﻫ ﻲ ﺍﻟﺴﺎ ﻋﺔﹸ ﺗﻘﹸﻮ ﻡ ﻳ ْﻮ ﻡ ﺍ ﹸ ﺖ :ﻭﻣﺎ ﻫ ِﺬ ِﻩ ﺍﻟﻨﻜﺘﺔﹸ ﺍﻟ ِﻣ ْﻦ ﺫﻟِﻚ .ﻗﺎﻝ :ﹸﻗ ﹾﻠ ﺖ :ﻳﺎ ِﺟﱪِﻳ ﹸﻞ! ﻭﻣﺎ ﻳ ْﻮﻡ ﻭﻫ ﻮ ِﻋْﻨ ﺪﻧﺎ ﺳﻴ ﺪ ﺍ َﻷﻳﺎﻡِ ،ﻭﻳ ْﺪﻋﻮ ﻩ ﹶﺃ ْﻫﻞﹸ ﺍﻵ ِﺧ ﺮ ِﺓ ﻳ ْﻮ ﻡ ﺍﳌﹶﺰﻳ ِﺪ .ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ ﻚ ﹶﺃْﺑﻴﺾ ،ﹶﻓِﺈﺫﹶﺍ ﺴ ٍ ﳉﻨ ِﺔ ﻭﺍﺩِﻳﹰﺎ ﹶﺃ ﹾﻓﻴ ﺢ ِﻣ ْﻦ ِﻣ ْ ﺨ ﹶﺬ ﰲ ﺍ ﹶ ﻚ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺍﺗ ﻚ ﹶﺃﻥﱠ ﺭﺑ ﺍ ﹶﳌﺰِﻳﺪِ؟ ﻗﺎﻝ :ﺫِﻟ ﻛﹶﺎ ﹶﻥ ﻳ ْﻮﻡ ﺍ ﹸ ﳉ ﻤ ﻌﺔِ ،ﻧ ﺰ ﹶﻝ ﻋﻠﹶﻰ ﹸﻛ ْﺮ ِﺳﻴﻪ ،ﹸﺛﻢ ﺣﻒ ﺍﻟ ﹸﻜ ْﺮ ِﺳﻲِ ﺑ ﻤﻨﺎِﺑ ﺮ ِﻣ ْﻦ ﻧﻮﺭٍ ،ﹶﻓﻴﺠِﻲ ُﺀ ﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﺼﺪﻳﻘﻮ ﹶﻥ ﻭﺍﻟﺸﻬﺪﺍ ُﺀ ﺠِﻠﺴﻮﺍ ﻋﹶﻠْﻴﻬﺎ ،ﹸﺛﻢ ﺣﻒ ﺍ ﹶﳌﻨﺎِﺑﺮِ ﺑ ﻤﻨﺎِﺑ ﺮ ِﻣ ْﻦ ﹶﺫ ﻫﺐٍ ،ﹶﻓﻴﺠِﻲ ُﺀ ﺍﻟ ﺣﺘﻰ ﻳ ْ ﺠﻠﱠﻰ ﻑ ﺣﺘﻰ ﻳﺠِﻠﺴﻮﺍ ﻋﻠﹶﻰ ﺍﻟ ﹸﻜﹸﺜﺐِ ،ﻗﹶﺎ ﹶﻝ :ﱠﰒ ﻳﺘ ﺠِﻠﺴﻮﺍ ﻋﹶﻠْﻴﻬﺎ ،ﻭﻳﺠﻲ ُﺀ ﹶﺃ ْﻫﻞﹸ ﺍﻟﻐﺮ ِ ﺣﺘﻰ ﻳ ْ ﺖ ﹶﻟ ﻬ ْﻢ ﺭﺑ ﻬ ْﻢ ﻋ ﺰ ﻭ ﺟﻞ ،ﻗﺎﻝ :ﹶﻓﻴْﻨ ﹸﻈﺮﻭ ﹶﻥ ِﺇﹶﻟْﻴ ِﻪ ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹶﺃﻧﺎ ﺍﱠﻟﺬِﻱ ﺻ ﺪﻗﹾﺘ ﹸﻜ ْﻢ ﻭﻋﺪِﻱ ،ﻭﹶﺃْﺗ ﻤ ْﻤ ﻱ ﺃﻧ ِﺰﹶﻟﻜﹸ ْﻢ ﺴﻠﹸﻮﻧِﻲ ،ﹶﻓﻴﺴﹶﺄﻟﹸﻮﻧﻪ ﺍﻟﺮﺿﻰ .ﻗﹶﺎ ﹶﻝِ :ﺭﺿﺎ ﺤ ﹼﻞ ﹶﻛﺮﺍ ﻣﺘِﻲ ﹶﻓ ﻋﹶﻠْﻴﻜﹸﻢ ِﻧ ْﻌ ﻤﺘِﻲ ،ﻭ ﻫﺬﹶﺍ ﻣ ﺸ ﻬﺪ ﹶﻟ ﻬ ْﻢ ﺑِﺎﻟﺮِﺿﻰ ،ﹸﺛﻢ ﺴﹶﺄﻟﹸﻮﻧ ﻪ ﺍﻟﺮﺿﻰ .ﻗﹶﺎ ﹶﻝ :ﹶﻓ ْ ﺴﻠﹸﻮﻓِﻲ ،ﹶﻓﻴ ْ ﺩﺍﺭِﻱ ،ﻭﺃﹶﻧﺎﹶﻟﻜﹸ ْﻢ ﹶﻛﺮﺍ ﻣﺘِﻲ ،ﹶﻓ ﺕ ﻭ ﹶﻻ ﹸﺃ ﹸﺫ ﹲﻥ ﺳﻤ ﻌﺖْ، ﲔ ﺭﹶﺃ ْ ﻚ ﻣﺎ ﹶﻻ ﻋ ﺴﹶﺄﻟﹸﻮﻧﻪ ،ﺣﺘﻰ ﺗْﻨﺘ ِﻬ ﻲ ﺭ ﹾﻏﺒﺘﻬﻢْ ،ﱠﰒ ﻳ ﹾﻔﺘﺢ ﹶﻟ ﻬ ْﻢ ِﻋْﻨ ﺪ ﹶﺫِﻟ ﻳ ْ ﺸ ﻬﺪﺍﺀ، ﺏ ﺍﻟ ِﻌ ﺰﺓِ ،ﻭﻳ ْﺮﺗﻔ ﻊ ﻣ ﻌﻪ ﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﻭﺍﻟ ﺸ ٍﺮ .ﻗﹶﺎ ﹶﻝ :ﹸﻟﻢ ﻳ ْﺮﺗﻔ ﻊ ﺭ ﺐ ﺑ ﻭ ﹶﻻ ﺧ ﹶﻄ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ ﺼﻢ، ﺻ ﹶﻞ ﻓِﻴﻬﺎ ﻭ ﹶﻻ ﹶﻓ ْ ﻑ ﺇِﱃ ﹸﻏ ﺮِﻓﻬِﻢ .ﻗﹶﺎﻝ :ﹸﻛﻞﱡ ﻏﹸ ْﺮﹶﻓ ٍﺔ ِﻣ ْﻦ ﻟﹸ ْﺆﻟﹸ ﺆ ٍﺓ ﻻ ﻭ ْ ﻭﻳﺠِﻲ ُﺀ ﹶﺃ ْﻫﻞﹸ ﺍﻟﻐ ﺮ ِ ﻼﻟِﻴﻬﺎ ﻭﺳﻘﹶﺎِﺋ ﹸﻔﻬﺎ ﻭﹶﺃﻏﹾﻼﻓﹸﻬﺎ ﻣِﻨﻬﺎ ﻳﺎﻗﹸﻮﺗﺔ ﺣ ْﻤﺮﺍﺀُ ،ﻭ ﹸﻏ ْﺮﹶﻓ ﹲﺔ ِﻣ ْﻦ ﺯﺑ ْﺮ ﺟ ﺪ ٍﺓ ﺧﻀْﺮﺍﺀ ،ﺃﹶﺑﻮﺍﺎ ﻭ ﻋ ﹶ ﺃﺎﺭﻫﺎ ﻣ ﱠﻄ ِﺮﺩﺓ ﻣﺘﺪﻟﱢﻴﺔ ﻓِﻴﻬﺎ ﹶﺃﹾﺛﻤﺎ ﺭﻫﺎ ،ﻓِﻴﻬﺎ ﹶﺃﺯْﻭﺍ ﺟﻬﺎ ﻭ ﺧ ﺪﻣﻬﺎ .ﻗﺎﻝ :ﻓﹶﻠْﻴﺴﻮﺍ ﺇِﱃ ﺷﻲﺀ ﺝ ِﻣْﻨ ﻬ ْﻢ ﺇِﱃ ﻳ ْﻮ ِﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﻟِﻴ ْﺰﺩﺍﺩﻭﺍ ﻣ ْﻦ ﹶﻛﺮﺍ ﻣ ِﺔ ﺍﻟﻠﱠ ِﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻭﺍﻟﻨ 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 ﺣﻤﻴﺪ ﺑﻦ ﺯﳒﻮﻳﻪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﻮﺳﻰ ،ﺃﻧﺒﺄﻧﺎ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ،ﻋﻦ ﺃﻳﻮﺏ ﺑﻦ ﺧﺎﻟﺪ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺭﺍﻓﻊ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج) :ﺍﻟﻴ ْﻮﻡ ﺍ ﹶﳌ ْﻮﻋﻮ ﺩ: ﺖ ﺷ ْﻤﺲ، ﳉ ﻤ ﻌﺔِ ،ﻣﺎ ﹶﻃﹶﻠ ﻌ ْ ﻳ ْﻮﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﻭﺍﹾﻟﻴ ْﻮ ﻡ ﺍ ﹶﳌﺸْﻬﻮﺩ :ﻫﻮ ﻳﻮ ﻡ ﻋ ﺮﻓﹶﺔ ،ﻭﺍﻟﺸﺎ ِﻫﺪ ﻳ ْﻮﻡ ﺍ ﹸ
٢٣١ ﳉ ﻤ ﻌﺔِ ،ﻓِﻴ ِﻪ ﺳﺎ ﻋ ﹲﺔ ﹶﻻ ﻳﻮﺍِﻓ ﹸﻘﻬﺎ ﻋْﺒ ﺪ ﻣ ْﺆ ِﻣﻦ ﻳ ْﺪﻋﻮ ﺍﻟﻠﱠ ﻪ ﻓﻴﻬﺎ ﻀ ﹶﻞ ﻣِﻦ ﻳﻮ ِﻡ ﺍ ﹸ ﺖ ﻋﻠﹶﻰ ﹶﺃ ﹾﻓ ﻭ ﹶﻻ ﹶﻏ ﺮﺑ ْ ﺴﺘﻌِﻴ ﹸﺬ ﻩ ﻣ ْﻦ ﺷ ﺮ ِﺇﻻﱠ ﺃﻋﺎ ﹶﺫ ِﻣْﻨﻪ.(٦٤٣)( ﺏ ﹶﻟﻪ ،ﹶﺃ ْﻭ ﻳ ْ ﲞﲑ ﺇ ﱠﻻ ﺍ ْﺳﺘﺠﺎ 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 ﺿﻤﻀﻢ ﺑﻦ ﺯﺭﻋﺔ ،ﻋﻦ ﺷﺮﻳﺢ ﺑﻦ ﻋﺒﻴﺪ ،ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ :ﻗﺎﻝ ﳉ ﻤ ﻌﺔِ ،ﻭﺍﳌﹶﺸﻬﻮﺩ :ﻳ ْﻮﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج) :ﺍﹾﻟﻴ ْﻮ ﻡ ﺍ ﹶﳌ ْﻮﻋﻮ ﺩ :ﻳ ْﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﻭﺍﻟﺸﺎ ِﻫﺪ ﻳ ْﻮﻡ ﺍ ﹸ ﺼ ِﺮ( ﻭﻗﺪ ﺭﻭﻱ ﻣﻦ ﻼﺓﹸ ﺍﻟ ﻌ ْ ﺻﹶ ﻋ ﺮﹶﻓﺔﹶ ،ﻭﻳ ْﻮﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﹶﺫ ﺧ ﺮﻩ ﺍﻟﱠﻠ ﻪ ﹶﻟﻨﺎ ،ﻭﺻﻼ ﹸﺓ ﺍﻟ ﻮ ْﺳﻄﹶﻰ ﺣﺪﻳﺚ ﺟﺒﲑ 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، ﺸﻬﻮﺩ﴾ ﻗﺎﻝ :ﺍﻟﺸﺎﻫِﺪ :ﻳﻮﻡ ﻓﻠﻢ ﻳ ْﻌﺪ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺃﻧﻪ ﻗﺎﻝ :ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :ﻭﺷﺎ ِ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 ﺍﳉﻮﺍﺏ ،ﻋﻦ ﻋﻤﺎﺭ 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 ﻓِﻴﻬﺎ ﺧ ﲑ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج) :ﺇ ﱠﻥ ﰲ ﺍﳉﻤ ﻌ ِﺔ ﹶﻟﺴﺎ ﻋ ﹰﺔ ﻻ ﻳﻮﺍِﻓ ﹸﻘﻬﺎ ﻋْﺒ ﺪ ﻣﺴِﻠ ﻢ ﻳ ْ ﳉ ﻤ ﻌﺔِ ،ﺇﻧ ﻪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺐ :ﺃﻻ ﹸﺃ ﺣﺪﺛﻜﻢ ﻋ ْﻦ ﻳﻮ ِﻡ ﺍ ﹸ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵ ِﺧﺮﺓ ﺇ ﹼﻻ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ( .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻛ ْﻌ ﺕ ﻭﺍ َﻷﺭْﺽ ،ﻭﺍﳉﺒﺎﻝ ،ﻭﺍﻟﺒﺤﺎﺭ ،ﻭﺍﳋﻼﺋﻖ ﻛﻠﱡﻬﺎ ﺇﻻ ﺍﺑ ﻦ ﺖ ﹶﻟﻪ ﺍﻟﺴﻤﺎﻭﺍ ﳉ ﻤ ﻌﺔِ ،ﻓ ِﺰ ﻋ ْ ﻳ ْﻮﻡ ﺍ ﹸ ﺝ ﺖ ﺍﳌﻼﺋﻜ ﹸﺔ ﺑﺄﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ ،ﻓﻴﻜﺘﺒﻮ ﹶﻥ ﺍ َﻷ ﻭ ﹶﻝ ﻓﺎ َﻷﻭﻝ ﺣﱴ ﳜﺮ ﺁﺩﻡ ﻭﺍﻟﺸﻴﺎﻃﲔ ،ﻭﺣﻔﱠ ِ ﺐ ﺤ ﻖ ﺍﻟﱠﻠﻪِ ،ﻭِﻟﻤﺎ ﻛﹸِﺘ ﺍﻹِﻣﺎﻡ ،ﹶﻓِﺈﺫﹶﺍ ﺧ ﺮ ﺝ ﺍﻹِﻣﺎﻡ ،ﹶﻃ ﻮﻭْﺍ ﺻﺤ ﹶﻔﻬﻢ ،ﻭ ﻣ ْﻦ ﺟﺎ َﺀ ﺑ ْﻌﺪ ﺟﺎ َﺀ ِﻟ ﻀﻞﹸ ﺼ ﺪﹶﻗﺔﹸ ﻓِﻴ ِﻪ ﺃﹶﻓ ﳉﻨﺎﺑﺔ ،ﻭﺍﻟ ﺴ ﹶﻞ ﻓﻴﻪ ،ﻛﺎﻏﺘِﺴﺎﻟِﻪ ِﻣ ﻦ ﺍ ﹶ ﺤ ﻖ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺣﺎﻟِﻢ ﺃﹶﻥ ﻳ ْﻐﺘ ِ ﻋﹶﻠْﻴﻪِ ،ﻭﻳ ِ ﳉﻤﻌ ِﺔ .ﻗﺎﻝ ﺼ ﺪﹶﻗ ِﺔ ﰲ ﺳﺎِﺋ ِﺮ ﺍﻷﻳﺎﻡِ ،ﻭﻟﹶﻢ ﺗ ﹾﻄﻠﹸ ِﻊ ﺍﻟﺸﻤﺲ ﻭﹶﻟ ْﻢ ﺗ ْﻐﺮﺏ ﻋﻠﹶﻰ ﻳﻮْﻡ ﹶﻛﻴ ْﻮ ِﻡ ﺍ ﹸ ِﻣ ﻦ ﺍﻟ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻫﺬﺍ ﺣﺪﻳﺚ ﻛﻌﺐ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺃﻧﺎ ﺃﺭﻯ ،ﻣﻦ ﻛﺎﻥ ﻷﻫﻠﻪ ﻃِﻴﺐ ﺃﻥ ﻳﺼﺮﻓﻪ ) (٦٤٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ).(٣٣٣٦ ) (٦٤٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٩٨/٢ﻭﺍﳊﺎﻛﻢ ).(٥١٩/٢
٢٣٢ ﻳﻮﻣﺌﺬ).(٦٤٥ ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ :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 ،ﻭﻳﻄﻮﻯ ﺨﺮﺏ ﻓﻴﻪ ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﺒﻌﺚ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ. ﺍﻟﻌﺎﱂ ،ﻭﺗ ْ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺃﻧﻪ ﺍﻟﻴﻮ ﻡ ﺍﻟﺬﻱ ﺍﺩﺧﺮﻩ 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 ﻋﻨﻪ، ﺿﻞﱠ ﺍﻟﻨﱠﺎ ﳉ ﻤ ﻌﺔِ ،ﻫﺪﺍﻧﺎ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ،ﻭ ﺖ ﻋﻠﹶﻰ ﻳ ْﻮ ٍﻡ ﺧﻴِﺮ ﻣِﻦ ﻳ ْﻮ ِﻡ ﺍ ﹸ ﺸ ْﻤﺲ ،ﻭﻻ ﹶﻏ ﺮﺑ ْ ﺍﻟ )(٦٤٧ ﺴﺒْﺖ ،ﻭﻟﻠﻨﺼﺎﺭﻯ ﻳﻮ ﻡ ﺍﻷﺣﺪ( .ﻭﰲ ﻓﺎﻟﻨﺎﺱ ﹶﻟﻨﺎ ﻓِﻴ ِﻪ ﺗﺒﻊ ،ﻫ ﻮ ﹶﻟﻨﺎ ،ﻭﻟﻠﻴﻬﻮ ِﺩ ﻳ ْﻮﻡ ﺍﻟ ﺣﺪﻳﺚ ﺁﺧﺮ )ﺫﺧﺮﻩ ﺍﻟﱠﻠ ﻪ ﹶﻟﻨﺎ(. 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 :ﺍﻟﺴﺎ 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 ﺍﻟﺴﺎ ﻡ ﺖ ﺃﻥ ﺃﺗﻜﻠﱠﻢ ،ﰒ ﺩﺧﻞ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﺎﻝ :ﺍﻟﺴﺎ ﻡ ﻋﻠﻴﻜﻢ ،ﻗﺎﻟﺖ ،ﻓﻘﻠ ﻓﻬﻤﻤ ﺤﻴﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﲟﺎ ﱂ ﻳﺤﻴﻪ ﺑﻪ ﺍﻟﱠﻠ ﻪ ﻀﺐ ﺍﻟﻠﹼﻪ ،ﺇﺧﻮﺍ ﹶﻥ ﺍﻟﻘﺮﺩﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ ،ﺃﺗ ﻋﹶﻠْﻴﻜﹸﻢ ،ﻭ ﹶﻏ ﺤﺶ ،ﻗﹶﺎﻟﹸﻮﺍ ﹶﻗ ْﻮ ﹰﻻ ﺶ ﻭ ﹶﻻ ﺍﻟﺘ ﹶﻔ ﺤ ﺤﺐ ﺍﻟﻔﹸ ْ ﱄ ﻓﻘﺎﻝ :ﻣ ْﻪ ِﺇﻥﱠ ﺍﻟﻠﹼﻪ ﹶﻻ ﻳ ِ ﻋ ﺰ ﻭ ﺟﻞﱠ .ﻗﺎﻟﺖ :ﻓﻨﻈﺮ ﺇ ﱠ ﺤﺴﺪﻭﻧﹶﺎ ﻋﻠﹶﻰ ﺷﻲﺀ ﻀ ﺮﻧﺎ ﺷﻴﺌﺎﹰ ،ﻭﹶﻟ ِﺰ ﻣﻬﻢ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِِ،،ﺇﻧﻬﻢ ﻻ ﻳ ْ ﹶﻓ ﺮ ﺩ ْﺩﻧﺎﻩ ﻋﹶﻠْﻴﻬِﻢ ،ﹶﻓﻠﹶﻢ ﻳ ﷲ ﺿﻠﹼﻮﺍ ﻋْﻨﻬﺎ ،ﻭﻋﻠﻰ ﺍﻟ ِﻘْﺒﹶﻠ ِﺔ ﺍﻟﱠﱵ ﻫﺪﺍﻧﺎ ﺍ ُ ﺤﺴﺪﻭﻧﺎ ﻋﻠﹶﻰ ﺍﳉﹸﻤ ﻌ ِﺔ ﺍﻟﱵ ﻫﺪﺍﻧﺎ ﺍﻟﱠﻠ ﻪ ﻟﹶﻬﺎ ،ﻭ ﹶﻛﻤﺎ ﻳ ْ )(٦٤٨ ﳍﹶﺎ ،ﻭﺿﻠﻮﺍ ﻋﻨْﻬﺎ ،ﻭ ﻋﻠﹶﻰ ﹶﻗ ْﻮِﻟﻨﺎ ﺧﻠﻒ ﺍﻹِﻣﺎﻡ :ﺁﻣﲔ( . ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱯ ج) ،ﻧﺤ ﻦ ﺍﻵﺧِﺮﻭ ﹶﻥ ﺏ ﻣِﻦ ﹶﻗْﺒِﻠﻨﺎ ،ﻭﺃﹸﻭﺗِﻴﻨﺎ ﻩ ﻣِﻦ ﺑﻌﺪِﻫﻢْ ،ﹶﻓﻬﺬﺍ ﺍﻟﺴﺎﺑِﻘﻮ ﹶﻥ ﻳ ْﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﺑْﻴ ﺪ ﹶﺃﻧ ﻬ ْﻢ ﹸﺃﻭﺗﻮﺍ ﺍﻟ ِﻜﺘﺎ ) (٦٤٥ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٦٤٦ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٦٤٧ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٦٤٨ﺭﻭﺍﻩ ﺃﲪﺪ ).(١٣٥ ،١٣٤/٦
٢٣٣ ﺱ ﹶﻟﻨﺎ ﻓﻴﻪ ﺗﺒﻊ ،ﺍﻟﻴﻬﻮ ﺩ ﺽ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠْﻴ ِﻬﻢْ ،ﻓﹶﺎ ْﺧﺘﹶﻠﻔﹸﻮﺍ ﻓِﻴﻪ ،ﹶﻓﻬﺪﺍﻧﺎ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ،ﻓﹶﺎﻟﻨﺎ ﻳ ْﻮﻣﻬﻢ ﺍﹶﻟﺬِﻱ ﹶﻓ ﺮ ﻏﹶﺪﺍﹰ ،ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑ ْﻌ ﺪ ﹶﻏ ٍﺪ().(٦٤٩ ﻭﰲ )ﺑﻴﺪ( ﻟﻐﺘﺎﻥ ﺑﺎﻟﺒﺎﺀ ،ﻭﻫﻲ ﺍﳌﺸﻬﻮﺭﺓ ،ﻭ ﻣْﻴ ﺪ ﺑﺎﳌﻴﻢ ،ﺣﻜﺎﻫﺎ ﺃﺑﻮ ﻋﺒﻴﺪ . ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻗﻮﻻﻥ ،ﺃﺣﺪﳘﺎ :ﺃﺎ ﲟﻌﲎ )ﻏﲑ( ﻭﻫﻮ ﺃﺷﻬﺮ ﻣﻌﻨﻴﻴﻬﺎ ،ﻭﺍﻟﺜﺎﱐ :ﲟﻌﻰ )ﻋﻠﻰ( ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﺒﻴﺪ ﺷﺎﻫﺪﹰﺍ ﻟﻪ : )(٦٥٠ ﺇﺧﺎ ﹸﻝ ﻟﹶﻮ ﻫ ﹶﻠ ﹾﻜﺖ ﹶﻟ ﻢ ﺗ ِﺮﻧﻲ ﻋﻤﺪﹰﺍ ﻓﹶﻌﻠﺖ ﺫﹶﺍ ﻙ ﺑﻴ ﺪ ﹶﺃﻧﻲ ﺗ ِﺮﻧﻲ :ﺗﻔﻌﻠﻲ ﻣِﻦ ﺍﻟﺮﻧﲔ . ﺍﻟﺜﻼﺛﻮﻥ :ﺃﻧﻪ ﺧِﲑﺓ ﺍﻟﻠﹼﻪ ﻣﻦ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ ،ﻛﻤﺎ ﺃﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺧﲑﺗﻪ ﻣﻦ ﺷﻬﻮﺭ ﺍﻟﻌﺎﻡ ،ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺧﲑﺗﻪ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ،ﻭﻣﻜ ﹸﺔ ﺧﲑﺗﻪ ﻣِﻦ ﺍﻷﺭﺽ ،ﻭﳏﻤﺪ ج ﺧِﲑﺗﻪ ﻣِﻦ ﺧﻠﻘﻪ .ﻗﺎﻝ ﺁﺩﻡ ﺑﻦ ﺃﰊ ﺇﻳﺎﺱ :ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ ،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 ﻳﻜﻔﱢ ﺮ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﻣﻀﺎﻥ ،ﻭﺍﳊ ﺞ ﻳﻜﻔﺮ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﺞ ،ﻭﺍﻟ ﻌ ْﻤﺮﺓ ﺗﻜﻔﱢﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻤﺮﺓ ،ﻭﳝﻮﺕ ﺍﻟﺮﺟﻞ ﺑﲔ ﺣﺴﻨﺘﲔ :ﺣﺴﻨ ٍﺔ ﻗﻀﺎﻫﺎ ،ﻭﺣﺴﻨ ٍﺔ ﻳﻨﺘﻈﺮﻫﺎ ﺏ ﻳﻌﲏ ﺻﻼﺗﲔ ،ﻭﺗﺼﻔﱠﺪ ﺍﻟﺸﻴﺎﻃﲔ ﰲ ﺭﻣﻀﺎﻥ ،ﻭﺗْ ﻐﹶﻠﻖ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺎﺭ ،ﻭﺗﻔﺘ ﺢ ﻓﻴﻪ ﺃﺑﻮﺍ ﺍﳉﻨﺔ ،ﻭﻳﻘﺎﻝ ﻓﻴﻪ :ﻳﺎ ﺑﺎ ِ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 ﺃﺭﻭﺍﺣﻬﻢ ﻣِﻦ ﻗﺒﻮﺭﻫﻢ ،ﻭﺗﻮﺍﻓﻴﻬﺎ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ، ﻓﻴﻌﺮﻓﻮﻥ ﺯﻭﺍﺭﻫﻢ ﻭﻣﻦ ﻳ ﻤﺮ ﻢ ،ﻭﻳﺴﻠﻢ 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 ﻭﻇﺎِﻟﻤﻪ 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 ﻣﻄﺮﻑ 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 ﻣﻄﺮﻑ 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 :ﺃﺟﺴﺎﻣﻜﻢ ﺃﻡ ﺃﺭﻭﺍﺣﻜﻢ؟ ﻗﺎﻝ :ﻫﻴﻬﺎ ﺍﻷﺭﻭﺍﺡ ،ﻗﺎﻝ :ﻗﻠﺖ :ﻓﻬﻞ ﺗﻌﻠﻤﻮﻥ ﺑﺰﻳﺎﺭﺗﻨﺎ ﻟﻜﻢ؟ ﻗﺎﻝ :ﻧﻌﻠﻢ ﺎ ﻋﺸﻴﺔ 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 ﺍﳉﺒﺎﻧﺔ ،ﻓﻴﻘِﻒ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ،ﻓﻴﺴﻠﻢ ﻋﻠﻴﻬﻢ ،ﻭﻳﺪﻋﻮ ﳍﻢ ،ﰒ ﻳﻨﺼﺮﻑ .ﻓﻘﻴﻞ ﻟﻪ: ﻟﻮ ﺻﻴﺮﺕ ﻫﺬﺍ ﺍﻟﻴﻮ ﻡ ﻳﻮﻡ ﺍﻻﺛﻨﲔ .ﻗﺎﻝ :ﺑﻠﻐﲏ ﺃﻥ ﺍﳌﻮﺗﻰ ﻳﻌﻠﻤﻮﻥ ﺑﺰﻭﺍﺭِﻫﻢ 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 ﻳﻔﺮﺩ ،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 ﻳﺘﻌﻤﺪ ﺻﻮﻣﻪ ﺧﺎﺻﺔ ،ﺇﳕﺎ ﹸﻛﺮِﻩ ﺃﻥ ﻳﺘﻌﻤﺪ ﺍﳉﻤﻌﺔ. ﻭﺃﺑﺎﺡ ﻣﺎﻟﻚ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺻﻮﻣﻪ ﻛﺴﺎﺋﺮ ﺍﻷﻳﺎﻡ ،ﻗﺎﻝ ﻣﺎﻟﻚ :ﱂ ﺃﲰﻊ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻫﻞ ﺖ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ﻭﻣﻦ ﻳﻘﺘﺪﻯ ﺑﻪ ﻳﻨﻬﻰ ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻭﺻﻴﺎﻣﻪ ﺣﺴﻦ ،ﻭﻗﺪ ﺭﺃﻳ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺼﻮﻣﻪ ،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 :ﻗﱠﻠﻤﺎ 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 ﻳﺼﻮﻣﻪ ﻭﻳﻮﺍﻇﺐ 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 ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ) :ﻣ ْﻦ ﺻﺎ ﻡ ﻳ ْﻮ ﻡ ﺍ ﹸ ﺸ ﺮﺓﹸ ﺃﻳﺎ ٍﻡ ﹸﻏ ﺮ ﺭ ﺯ ْﻫ ﺮ ﺐ ﹶﻟﻪ ﻋ ْ ﻣِﻦ ﺃﻳﺎ ِﻡ ﺍﻵ ِﺧﺮﺓ ﻻ ﻳﺸﺎﻛِﻠ ﻬﻦ ﺃﻳﺎ ﻡ ﺍﻟﺪﻧﻴﺎ(. 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 :ﺃﻰ 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 ﺍﻟﺒِﻨﻴ ِﺔ).(٦٥٣ ﺑﺎﻟﺒﻴﺖ :ﺃﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻭﺭ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ) :ﻻ ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﲰﻌ ﻳﺼﻮ ﻣ ﻦ ﺃﺣ ﺪﻛﹸﻢ ﻳ ْﻮ ﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﺇﻻ ﺃ ﹾﻥ ﻳﺼﻮ ﻡ ﻳ ْﻮ ﻣﹰﺎ ﻗﺒﹶﻠﻪ ،ﺃﹶﻭ ﻳ ﻮ ﻣَﹰﺎ ﺑ ْﻌﺪﻩ( .ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ).(٦٥٤ ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱯ ج ،ﻗﺎﻝ) :ﻻ ﺗﺨﺼﻮﺍ ﹶﻟْﻴﹶﻠ ﹶﺔ ﺼﻴﺎﻡ ﻣ ْﻦ ﺑﻴْﻦ ﺳﺎِﺋ ِﺮ ﺍ َﻷﻳﺎﻡِ ،ﺇﻻ ﹶﺃ ﹾﻥ ﺨﺼﻮﺍ ﻳﻮ ﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﺑ ِ ﺍﳉﹸﻤ ﻌ ِﺔ ِﺑﻘِﻴﺎ ِﻡ ﻣﻦ ﺑﲔ ﺍﻟﻠﻴﺎﱄ ،ﻭﻻ ﺗ )(٦٥٥ ﺻ ْﻮ ِﻡ ﻳﺼﻮ 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 ﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ) ،ﺃﻥ ﺍﻟﻨﱯ ج ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺖ :ﻻ .ﻗﹶﺎ ﹶﻝ :ﹶﻓﺘﺮِﻳﺪِﻳ ﻦ ﺃﻥ ﺗﺼﻮﻣﻲ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻲ ﺻﺎﺋﻤﺔ ،ﻓﻘﺎﻝ :ﺃﺻﻤﺖ ﹶﺃ ْﻣﺲِ؟ ﻗﹶﺎﹶﻟ ْ ﻏﺪﺍﹰ؟ ﻗﺎﻟﺖ :ﻻ .ﻗﹶﺎ ﹶﻝ :ﻓﺄﹶﻓﻄِﺮﻱ().(٦٥٦ ﻭﰲ )ﻣﺴﻨﺪ ﺃﲪﺪ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻥ ﺍﻟﻨﱯ ج ﻗﺎﻝ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮ 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 ﻳﺘﻐﺪﻯ ،ﻓﻘﺎﻝ) :ﻫﻠﻤﻮﺍ ﺇﱃ ﺍﻟﻐﺪﺍﺀ( ﻓﻘﻠﻨﺎ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ! ﺇﻧﺎ ﺻﻴﺎﻡ .ﻓﻘﺎﻝ :ﺃﺻﻤﺘﻢ ﺃﻣﺲِ؟ ﻗﻠﻨﺎ :ﻻ .ﻗﺎﻝ :ﻓﺘﺼﻮﻣﻮﻥ ﻏﺪﺍﹰ؟ ﻗﻠﻨﺎ :ﻻ .ﻗﺎﻝ: ﻓﹶﺄ ﹾﻓﻄِﺮﻭﺍ .ﻗﺎﻝ :ﻓﺄﻛﻠﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻗﺎﻝ :.ﻓﻠﻤﺎ ﺧﺮﺝ ﻭ ﺟﻠﹶﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ،ﺩﻋﺎ ﺑﺈﻧﺎﺀ ﺱ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ،ﻳﺮﻳﻬﻢ ﺃﻧﻪ ﻻ ﻳﺼﻮﻡ ﻳﻮ 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 ﺻﻴﺎ ِﻣﻜﹸﻢ ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﺗﺼﻮﻣﻮﺍ ﻗﹶﺒﹶﻠﻪ ﹶﺃ ْﻭ ﺑ ْﻌﺪﻩ().(٦٥٩ ﺠ ﻌﻠﹸﻮﺍ ﻳ ْﻮ ﻡ ﻋِﻴﺪِﻛﻢ ﻳ ْﻮ ﻡ ِ ﻼ ﺗ ْ ﻋِﻴﺪٍ ،ﹶﻓ ﹶ ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﻇﺒﻴﺎﻥ ،ﻋﻦ ﺣﻜﻴﻢ 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 :ﺇﻢ ﻛﺮﻫﻮﺍ ﺻﻮﻡ ﺍﳉﻤﻌﺔ ﻟِﻴ ﹾﻘ ﻮﻭْﺍ ﻋﻠﻰ ﺍﻟﺼﻼﺓ. ﺖ :ﺍﳌﺄﺧﺬ ﰲ ﻛﺮﺍﻫﺘﻪ :ﺛﻼﺛﺔ ﺃﻣﻮﺭ ،ﻫﺬﺍ ﺃﺣﺪﻫﺎ ،ﻭﻟﻜﻦ ﻳﺸﻜﻞ 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 :ﹶﻗﱠﻠﻤﺎ 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 ﻳﻔﺮﺩﻩ 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 ﻳﻘﺪﻡ ﻋﻠﻴﻬﺎ؟! ﻭﺍﳌﺄﺧﺬ ﺍﻟﺜﺎﻟﺚ :ﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ ﻣﻦ ﺃﻥ ﻳﻠﺤﻖ ﺑﺎﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ،ﻭﻳﻮﺟﺐ 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 ِﻈﻨ ِ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 ،ﻷﺎ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻠﻴﺎﱄ ،ﺣﱴ ﻓﻀﻠﻬﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ، ﻉ ﺍﻟﺬﺭﻳﻌﺔ، ﻭﺣﻜﻴﺖ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ،ﻓﻬﻰ ﰲ ﻣ ِﻈﻨ ِﺔ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻓﺤﺴﻢ ﺍﻟﺸﺎﺭ ﻭﺳﺪﻫﺎ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﻘﻴﺎﻡ .ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻓﺈﻥ ﻗﻴﻞ :ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﲣﺼﻴﺺ ﻳﻮﻡ ﻏﲑﻩ ﺑﺎﻟﺼﻴﺎﻡ؟ ﻗﻴﻞ :ﺃﻣﺎ ﲣﺼﻴﺺ ﻣﺎ ﺧﺼﺼﻪ ﺺ ﻏﲑﻩ ،ﻛﻴﻮﻡ ﺴﻨﺔﹲ ،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 ﻳﺘﻔﺮﻏﻮﻥ 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 ،ﻓﺎﺩﺧﺮﻩ ﺍﻟﻠﹼﻪ ﳍﺬﻩ ﺍﻷﻣﺔ ﻟﻔﻀﻠﻬﺎ ﻭﺷﺮﻓﻬﺎ ،ﻓﺸﺮﻉ ﺍﺟﺘﻤﺎﻋﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮ ٍﻡ ﻟﻄﺎﻋﺘﻪ ،ﻭﻗﺪﺭ 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: ﳉﻨ ِﺔ ﻳﻮﻣﺌ ٍﺬ ﺧﲑ ﻣﺴﺘﻘﺮﹰﺍ ﻭﺃﺣﺴ ﻦ ﻣﻘﻴ 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 ِﺣﺴﻴﺔ ﻳﻌﺮﻑ ﺎ ﻛﻮ ﹸﻥ ﺍﻷﻳﺎﻡ ﺳﺒﻌﺔ ،ﲞﻼﻑ ﺍﻟﺸﻬﺮ ﻭﺍﻟﺴﻨﺔ ،ﻭﻓﺼﻮﳍﺎ ،ﻭﳌﺎ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ. ﻭﺗﻌﺮﻑ ﺑﺬﻟﻚ ﺇﱃ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺳﻠﻪ ﻭﺃﻧﺒﻴﺎﺋﻪ ،ﺷﺮﻉ ﳍﻢ ﰲ ﺍﻷﺳﺒﻮﻉ ﻳﻮﻣﹰﺎ ﻳﺬﻛﱢﺮﻫﻢ ﻓﻴﻪ ﺑﺬﻟﻚ ،ﻭﺣﻜﻤ ِﺔ ﺍﳋﻠﻖ ﻭﻣﺎ ﺧﻠﻘﻮﺍ ﻟﻪ ،ﻭﺑﺄﺟﻞ ﺍﻟﻌﺎﱂِ ،ﻭﻃ ﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﻋﻮ ِ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 ﻓﻀﻞ ﺑﺴﺠﺪﺓ ،ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻔﻌﻠﻬﺎ .ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﻗﺮﺍﺀﺗﻪ ج ﰲ ﺍﺎﻣﻊ ﺍﻟﻜﺒﺎﺭ ،ﻛﺎﻷﻋﻴﺎﺩ ﻭﳓﻮﻫﺎ ،ﺑﺎﻟﺴﻮﺭﺓ ﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﳑﻬﻢ ،ﻭﻣﺎ ﻋﺎﻣﻞ ﺍﻟﻠﹼﻪ ﺑﻪ ﻣﻦ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﳌﺒﺪﺇ ﻭﺍﳌﻌﺎﺩ ،ﻭﻗﺼ ِ ﻛﺬﱠﻢ ﻭﻛﻔﺮ ﻢ ﻣﻦ ﺍﳍﻼﻙ ﻭﺍﻟﺸﻘﺎﺀ ،ﻭﻣﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﻭﺻﺪﻗﻬﻢ ﻣﻦ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻌﺎﻓﻴﺔ. ﻛﻤﺎ ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺴﻮﺭﰐ )ﻕ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻴﺪ( ،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 ﺗﻀﻤﻨﺖ ﻣﻦ ﺍﻷﻣﺮ ﺬﻩ ﺍﻟﺼﻼﺓ ،ﻭﺇﳚﺎ ِ ﺡﰲ ﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ ،ﻭﺗﺮ ِﻙ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺎﺋﻖ ﻋﻨﻬﺎ ،ﻭﺍﻷﻣﺮ ﺑﺈﻛﺜﺎﺭ ﺫﻛﺮ ﺍﷲ ﻟﻴﺤﺼﻞ 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 ﺗﺸﻐﹶﻠﻬﻢ ﺃﻣﻮﺍﳍﹸﻢ ﻭﺃﻭﻻﺩﻫﻢ ﻋﻦ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ،ﻭﻋﻦ ﺫِﻛﺮ ﺍﻟﻠﹼﻪ ،ﻭﺃﻢ ﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺧﺴﺮﻭﺍ ﻭﻻ ﺑﺪ، ﻭﺣﻀﹰﺎ ﳍﻬﻢ ﻋﻠﻰ ﺍﻹِﻧﻔﺎﻕ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻛﱪ ﺃﺳﺒﺎﺏ ﺳﻌﺎﺩﻢ ،ﻭﲢﺬﻳﺮﹰﺍ ﳍﻢ ﻣﻦ ﻫﺠﻮﻡ ﺍﳌﻮﺕ ﻭﻫﻢ ﻋﻠﻰ ﺣﺎﻟﺔ ﻳﻄﻠﺒﻮﻥ ﺍﻹِﻗﺎﻟﺔ ،ﻭﻳﺘﻤﻨﻮﻥ ﺍﻟﺮﺟﻌﺔ ،ﻭﻻ ﻳﺠﺎﺑﻮﻥ ﺇﻟﻴﻬﺎ ،ﻭﻛﺬﻟﻚ ﻛﺎﻥ :ج ﻳﻔﻌﻞ ﻋﻨﺪ ﻗﺪﻭﻡ ﻭﻓﺪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﻤﻌﻬﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﻛﺎﻥ ﻳﻄﻴﻞ ﻗﺮﺍﺀﺓ ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ ﻟﺬﻟﻚ ،ﻛﻤﺎ ﺻﻠﱠﻰ ﺍﳌﻐﺮﺏ ﺑـ )ﺍﻷﻋﺮﺍﻑ( ﻭ ﺑـ )ﺍﻟﻄﻮﺭ( ،ﻭ )ﻕ( .ﻭﻛﺎﻥ ﻳﺼﻠﻲ 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 ﺧﻄﺒﺘﻪ ﺇﳝﺎﻧَﹰﺎ ﻭﺗﻮﺣﻴﺪﺍﹰ، ﻭﻣﻌﺮﻓﺔ ﺑﺎﻟﻠﹼﻪ ﻭﺃﻳﺎﻣﻪ ،ﻻ ﻛﺨﻄﺐ ﻏﲑﻩ ﺍﻟﱵ ﺇﳕﺎ ﺗﻔﻴﺪ ﺃﻣﻮﺭﹰﺍ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳋﻼﺋﻖ ،ﻭﻫﻲ ﺍﻟﻨﻮﺡ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ،ﻭﺍﻟﺘﺨﻮﻳﻒ ﺑﺎﳌﻮﺕ ،ﻓﺈﻥ ﻫﺬﺍ ﺃﻣﺮ ﻻ ﻳﺤﺼ 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 ﺃﻢ ﳝﻮﺗﻮﻥ ،ﻭﺗﻘﺴﻢ ﺃﻣﻮﺍﳍﻢ، ﻱ ﺗﻮﺣﻴﺪ ﻭﻣﻌﺮﻓﺔ ﻱ ﺇﳝﺎﻥ ﺣﺼﻞ ﺬﺍ؟! ﻭﺃ ﺏ ﺃﺟﺴﺎﻣﻬﻢ ،ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﺃ ﻭﻳﺒﻠﻲ 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 ﺗﺤﺒﺒﻪ ﺇﱃ ﺧﻠﻘﻪ ﻭﺃﻳﺎﻣِﻪ ﺍﻟﱵ ﲣﻮﻓﻬﻢ ﻣﻦ ﺑﺄﺳﻪ ،ﻭﺍﻷﻣﺮ ﺑﺬﻛﺮﻩ ﻭﺷﻜﺮﻩ ﺍﻟﺬﻱ ﻳﺤﺒﺒﻬﻢ ﺇﻟﻴﻪ ،ﻓﻴﺬﻛﺮﻭﻥ ﻣِﻦ ﻋﻈﻤﺔ ﺍﻟﻠﹼﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ،ﻣﺎ ﻳﺤﺒﺒﻪ ﺇﱃ ﺧﻠﻘﻪ ،ﻭﻳﺄﻣﺮﻭﻥ ﻣﻦ ﻃﺎﻋﺘﻪ ﻭﺷﻜﺮﻩ ،ﻭﺫِﻛﺮﻩ ﻣﺎ ﻳﺤﺒﺒﻬﻢ ﺇﻟﻴﻪ ،ﻓﻴﻨﺼﺮﻑ ﺍﻟﺴﺎﻣﻌﻮﻥ ﻭﻗﺪ ﺃﺣﺒﻮﻩ ﻭﺃﺣﺒﻬﻢ ،ﰒ ﻃﺎﻝ ﺍﻟﻌﻬﺪ ،ﻭﺧﻔﻲ ﻧﻮﺭ ﺍﻟﻨﺒﻮﺓ ،ﻭﺻﺎﺭﺕ ﺍﻟﺸﺮﺍﺋ ﻊ ﻭﺍﻷﻭﺍﻣ ﺮ ﺭﺳﻮﻣﹰﺎ ) (٦٦٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٨٧٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(١١٢٤
٢٤٠ ﺗﻘﺎﻡ ﻣﻦ ﻏﲑ ﻣﺮﺍﻋﺎﺓ ﺣﻘﺎﺋﻘﻬﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ ،ﻓﺄﻋ ﹶﻄﻮْﻫﺎ ﺻﻮﺭﻫﺎ ،ﻭﺯﻳﻨﻮﻫﺎ ﲟﺎ ﺯﻳﻨﻮﻫﺎ ﺑﻪ ﻓﺠﻌﻠﻮﺍ ﺍﻟﺮﺳﻮﻡ ﻭﺍﻷﻭﺿﺎﻉ ﺳﻨﻨﹰﺎ ﻻ ﻳﻨﺒﻐﻲ ﺍﻹﺧﻼ ﹸﻝ ﺎ ،ﻭﺃﺧﻠﱡﻮﺍ ﺑﺎﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻻ ﻳﻨﺒﻐﻲ ﻆ ﺍﻹِﺧﻼﻝ ﺎ ،ﻓﺮﺻﻌﻮﺍ ﺍﳋﹸﻄﺐ ﺑﺎﻟﺘﺴﺠﻴﻊ ﻭﺍﻟﻔِﻘﺮ ،ﻭﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ،ﻓﹶﻨﻘﹶﺺ ﺑﻞ ﻋﺪ 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 ﻭﺣﻔﻆ ﻣﻦ ﺧﻄﺒﺘﻪ ج ،ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺟﺪﻋﺎﻥ ﻭﻓﻴﻬﺎ ﺿﻌﻒ) ،ﻳﺎ ﺃﻳﻬﺎ ﺱ ﺗﻮﺑﻮﺍ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻗﺒﻞ ﺃﻥ ﺗﻤﻮﺗﻮﺍ ،ﻭﺑﺎ ِﺩﺭﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻗﹶﺒﻞ ﺃﹶﻥ ﺍﻟﻨﺎ ﺗﺸﻐﻠﻮﺍ ،ﻭﺻِﻠﻮﺍ ﺍﻟﱠﺬﻱ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺭﺑﻜﻢ ﺑﻜﺜﺮﺓ ﺫِﻛﺮﻛﻢ ﻟﻪ ،ﻭﻛﺜﺮ ِﺓ ﺍﻟﺼﺪﻗﺔ ﰲ ﺍﻟﺴ ﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ ﺗﺆﺟﺮﻭﺍ ،ﻭﲢﻤﺪﻭﺍ ،ﻭﺗﺮﺯﻗﻮﺍ .ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻗﺪ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺍﳉﻤﻌ ﹶﺔ ﻓﺮﻳﻀ ﹶﺔ ﻣﻜﺘﻮﺑ ﹶﺔ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ،ﰲ ﺷﻬﺮﻱ ﻫﺬﺍ ،ﰲ ﻋﺎﻣﻲ ﻫﺬﹶﺍ ،ﺇِﱃ ﻳ ْﻮ ِﻡ ﺍﻟﻘِﻴﺎ ﻣﺔِ، ﻣ ْﻦ ﻭ ﺟ ﺪ ﺇﻟﻴﻬﺎ ﺳﺒِﻴﻼﹰ ،ﹶﻓﻤﻦ ﺗﺮ ﹶﻛﻬﺎ ﰲ ﺣﻴﺎﰐ ،ﺃﻭ ﺑﻌﺪ ﳑﺎﰐ ﺟﺤﻮﺩﹰﺍ ﺎ ،ﺃﻭ ﺍﺳﺘﺨﻔﺎﻓﹰﺎ ﺎ، ﻭﻟﻪ ﺇﻣﺎ ﻡ ﺟﺎﺋﺮ ﺃﻭ ﻋﺎﺩِﻝ ،ﻓﻼ ﲨﻊ ﺍﻟﻠﹼﻪ ﴰﻠﹶﻪ ،ﻭﻻ ﺑﺎﺭﻙ ﻟﻪ ﰲ ﺃﻣﺮﻩ ،ﺃﻻ ﻭﻻ ﺻﻼﺓ ﻟﻪ ،ﺃﻻ ﻭﻻ ﻭﺿﻮ َﺀ ﻟﻪ ،ﺃﻻ ﻭﻻ ﺻﻮ 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 ﻭﺳﻮﻃﹶﻪ( . ﻣﻬﺎﺟِﺮﺍﹰ ،ﺃﻻ ﻭﻻ ﻳﺆ ﻣ ﻦ ﻓﹶﺎﺟ ﺮ ﻣﺆﻣﻨﺎﹰ ،ﺇﻻ ﺃﻥ ﻳﻘ ﻬ ﺮﻩ ﺳﻠﻄﹶﺎ ﹲﻥ ﻓﹶﻴﺨﺎ ﻭﺣﻔﻆ ﻣِﻦ ﺧﻄﺒﺘﻪ ﺃﻳﻀﹰﺎ) :ﺍﳊﻤ ﺪ ﻟِﻠﻪ ﻧﺴﺘﻌﻴﻨﻪ ،ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮ ﹸﺫ ﺑﺎﻟﻠﹼﻪ ِﻣ ْﻦ ﺷﺮﻭ ِ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 ﻣﺤﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﺃﺭﺳﻠﻪ ﺑﺎﳊ ﻖ ﺑﺸﲑﹰﺍ ﻭﻧﺬﻳﺮﹰﺍ ﺑْﻴ ﻦ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳ ﺴﺎ ﻋﺔِ ،ﻣ ْﻦ ﻳﻄ ِﻊ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﻟﹶﻪ ،ﹶﻓﻘﹶﺪ ﺭ ﺷ ﺪ ﻭﻣﻦ ﻳ ْﻌ ِ ﻀﺮ ﺇﻻ ﻧ ﹾﻔﺴﺔ، ﺼ ِﻬﻤﺎ ،ﻓﺈﻧﻪ ﻻ ﻳ ﻳﺪﻱ 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 ،ﺍﲪﺮﺕ ﻋﻴﻨﺎﻩ ،ﻭﻋﻼ ﺻﻮﺗﻪ ،ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ ﺣﱴ ﻛﺄﻧﻪ ﻣﻨﺬ ﺭ ﺟﻴﺶ، ﺖ ﹶﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﹶﻛﻬﺎﺗﲔِ ،ﻭﻳ ﹾﻘﺮﻥﹸ ﺑْﻴ ﻦ ﺃﺻﺒﻌﻴ ِﻪ ﺤﻜﹸ ْﻢ ﻭﻣﺴﺎﻛﻢ( ﻭﻳﻘﻮﻝ) :ﺑﻌِﺜ ﺻﺒ ﻳﻘﻮﻝ ) : ﺏ ﺍﷲ ،ﻭ ﺧْﻴ ﺮ ﺍﳍﺪْﻱ ﺚ ِﻛﺘﺎ ﺴﺒﺎﺑ ِﺔ ﻭﺍﻟ ﻮ ْﺳﻄﹶﻰ( .ﻭﻳﻘﻮﻝ) :ﹶﺃﻣﺎ ﺑ ْﻌﺪ ،ﻓﺈ ﱠﻥ ﺧْﻴ ﺮ ﺍﳊﹶﺪﻳ ِ ﺍﻟ ﻼﻟﹶﺔ( .ﰒ ﻳﻘﻮﻝ) :ﹶﺃﻧﺎ ﹶﺃ ْﻭﻟﹶﻰ ِﺑ ﹸﻜﻞﱢ ﺿﹶ ﺤ ﺪﺛﹶﺎﺗﻬﺎ ،ﻭﻛﹸﻞﱠ ﺑِﺪ ﻋ ٍﺔ ﺤ ﻤﺪِ ،ﻭ ﺷ ﺮ ﺍ ُﻷﻣﻮ ِﺭ ﻣْ ﻫﺪْﻱ ﻣ )(٦٦٧ ﱄ ﻭﻋﻠ ﻲ( ﺿﻴﺎﻋﺎﹰ ،ﻓﺈ ﱠ ﺴﻪِ ،ﻣﻦ ﺗ ﺮ ﻙ ﻣﺎﻻﹰ ،ﹶﻓﻸَﻫِﻠﻪِ ،ﻭ ﻣ ْﻦ ﺗ ﺮ ﻙ ﺩْﻳﻨﹰﺎ ﺃﹶﻭ ﻣ ْﺆ ِﻣ ٍﻦ ِﻣ ْﻦ ﻧ ﹾﻔ ِ ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﺤ ﻤﺪ ﺍﻟﹼﻠﻪ ﻭﻳﹾﺜﻨِﻲ ﻋﻠﹶﻴﻪِ ،ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ ﻭﰲ ﻟﻔﻆ :ﻛﺎﻧﺖ ﺧﻄﺒﺔ ﺍﻟﻨﱯ ج ﻳ ْﻮ ﻡ ﺍﳉﻤ ﻌﺔِ ،ﻳ ْ ﺻ ْﻮﺗﻪ ﹶﻓ ﹶﺬ ﹶﻛﺮﻩ. ﻼ ﻚ ﻭﹶﻗ ْﺪ ﻋ ﹶ ﻋﻠﹶﻰ ﺃﹶﺛ ِﺮ ﺫِﻟ ﻀﻞﱠ ﺤ ﻤﺪ ﺍﻟﻠﹼﻪ ﻭﻳﹾﺜﻨِﻲ ﻋﹶﻠْﻴ ِﻪ ِﺑﻤﺎ ﻫ ﻮ ﹶﺃ ْﻫﻠﹸﻪ ،ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ ) :ﻣ ْﻦ ﻳ ْﻬ ِﺪ ﺍﻟﱠﻠﻪ ،ﻓﹶﻼ ﻣِ ﻭﰲ ﻟﻔﻆ :ﻳ ْ ﺏ ﺍﻟﻠﱠ ِﻪ(. ﺚ ِﻛﺘﺎ ﳊﺪِﻳ ِ ﻱ ﹶﻟﻪ ،ﻭ ﺧﻴْﺮ ﺍ ﹶ ﻼ ﻫﺎ ِﺩ ﻀِﻠﻞﹾ ،ﻓ ﹶ ﹶﻟﻪ ،ﻭ ﻣ ْﻦ ﻳ ْ ﻼﹶﻟ ٍﺔ ﰲ ﺍﻟﻨﺎ ِ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 )ﹶﺃﻣﺎ ﺑ ْﻌﺪ. ( ﺕ ﺍﳉﻮﺍﻣﻊ، ﺼ ﺮ ﺍﳋﹸﻄﺒﺔ ،ﻭﻳﻄﻴﻞ ﺍﻟﺼﻼﺓ ،ﻭﻳﻜﺜﺮ ﺍﻟﺬﱢﻛﺮ ،ﻭﻳﻘﹾﺼ ﺪ ﺍﻟﻜﻠﻤﺎ ِ ﻭﻛﺎﻥ ﻳﻘ )(٦٦٩ ﺼ ﺮ ﺧ ﹾﻄﺒﺘِﻪ ،ﻣِﺌﻨ ﹲﺔ ِﻣ ْﻦ ِﻓ ﹾﻘ ِﻬ ﻪ( . ﻼ ِﺓ ﺍﻟ ﺮﺟِ ﻞ ﻭِﻗ ﺻﹶ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺇ ﱠﻥ ﻃﹸﻮ ﹶﻝ ﻭﻛﺎﻥ ﻳ ﻌﻠﱢ ﻢ ﺃﺻﺤﺎﺑﻪ ﰲ ﺧﻄﺒﺘﻪ ﻗﻮﺍ ِﻋ ﺪ ﺍﻹِﺳﻼﻡ ،ﻭﺷﺮﺍﺋﻌﻪ ،ﻭﻳﺄﻣﺮﻫﻢ ،ﻭﻳﻨﻬﺎﻫﻢ ﰲ ﺧﻄﺒﺘﻪ ﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﺃﻣﺮ ،ﺃﻭ ﻰ ،ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﺪﺍﺧﻞ ﻭﻫﻮ ﳜﻄﺐ ﺃﻥ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ).(٦٧٠ ﺏ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻟﻚ ،ﻭﺃﻣﺮﻩ ﺑﺎﳉﻠﻮﺱ) .(٦٧١ﻭﻛﺎﻥ ﻳﻘﻄ ﻊ ﺧﻄﺒﺘﻪ ﻭﻰ ﺍﳌﺘﺨﻄﱢﻲ ﺭِﻗﺎ ﻟﻠﺤﺎﺟﺔ ﺗ ْﻌ ِﺮﺽ ،ﺃﻭ ﺍﻟﺴﺆﺍ ِﻝ ِﻣ ْﻦ ﹶﺃ ﺣ ٍﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﻴﺠﻴﺒﻪ ،ﰒ ﻳﻌﻮﺩ ﺇﱃ ﺧﻄﺒﺘﻪ ،ﻓﻴﺘﻤﻬﺎ. ﻭﻛﺎﻥ ﺭﲟﺎ ﻧﺰﻝ ﻋﻦ ﺍﳌﻨﱪ ﻟﻠﺤﺎﺟﺔ ،ﰒ ﻳﻌﻮ ﺩ ﹶﻓﻴِﺘﻤﻬﺎ ،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 ﺴﺒﺎﺑﺔ ﰲ ﺧﻄﺒﺘﻪ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺩﻋﺎﺋﻪ).(٦٧٤ ﻭﻛﺎﻥ ﻳﺸﲑ 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 ﻭﺣﺪﻩ 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 ﻏﲑﻩ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻌﺘﻤِﺪ ﻋﻠﻰ ﻗﻮﺱ ﺃﻭ ﻋﺼﹰﺎ ﻗﺒﻞ ﺃﻥ ﻳﺘﺨﺬ ﺍﳌﻨﱪ ،ﻭﻛﺎﻥ ﰲ ﺍﳊﺮﺏ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻗﻮﺱ ،ﻭﰲ ﺍﳉﻤﻌﺔ ﻳﻌﺘﻤِﺪ ﻋﻠﻰ ﻋﺼﺎ) .(٦٧٦ﻭﱂ ﻳﺤﻔﻆ ﻋﻨﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺳﻴﻒ ،ﻭﻣﺎ ﻳﻈﻨﻪ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺴﻴﻒ ﻁ ﺟﻬﻠﻪ ،ﻓﺈﻧﻪ ﻻ ﻳﺤﻔﻆ 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 ﻭﺿﻤﻪ) (٦٧٧ﻗﺎﻝ ﲢﻮﻝ 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 ﻳﻮﺿﻊ 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 ﺃﺻﺤﺎﺑﻪ 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 ﺑﺎﻟﺪﻧﻮ ﻣﻨﻪ ،ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻹِﻧﺼﺎﺕ ،ﻭﲣﱪﻫﻢ ﲨﻌﺔ ﹶﻟﻪ.(٦٨٠)( ﻼ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻗﹶﺎ ﹶﻝ ﻟِﺼﺎﺣﺒﻪ :ﹶﺃْﻧﺼِﺖ ﹶﻓ ﹶﻘ ْﺪ ﹶﻟﻐﺎ) .(٦٧٩ﻭﻳﻘﻮﻝ ) :ﻣ ْﻦ ﹶﻟﻐﺎ ﹶﻓ ﹶ ﺤ ِﻤﻞﹸ ﺃﹶﺳﻔﹶﺎﺭﺍﹰ، ﳊﻤﺎ ِﺭ ﻳ ْ ﺨ ﹸﻄﺐ ،ﹶﻓﻬ ﻮ ﹶﻛ ﻤﹶﺜ ِﻞ ﺍ ِ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﻣﻦ ﺗ ﹶﻜﻠﱠ ﻢ ﻳ ْﻮ ﻡ ﺍﳉ ﻤﻌﺔ ﻭﺍﻹِﻣﺎﻡ ﻳ ْ ﻭﺍﹶﻟﺬِﻱ ﻳﻘﹸﻮ ﹶﻝ ﻟﹶﻪ :ﺃﻧْﺼﺖ ﹶﻟْﻴﺴﺖ ﹶﻟﻪ ﺟ ﻤﻌﺔ( .ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ. ﻭﻗﺎﻝ ﺃﰊ ﺑﻦ ﻛﻌﺐ :ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮﻡ ﺍﳉﻤﻌﺔ )ﺗﺒﺎﺭﻙ( ﻭﻫﻮ ﻗﺎﺋﻢ ،ﻓﺬﻛﱠﺮﻧﺎ ﺑﺄﻳﺎﻡ ﺍﷲ ،ﻭﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻭ ﺃﺑﻮ ﺫﺭ ﻳﻐ ِﻤﺰﱐ ،ﻓﻘﺎﻝ :ﻣﱴ ﺃﹸﻧ ِﺰﹶﻟ ْ ﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ؟ ﻓﺈﱐ ﱂ ﺃﲰﻌﻬﺎ ﺇﱃ ﺍﻵَﻥ ،ﻓﺄﺷﺎﺭ ﺇﻟﻴﻪ ﺃﻥ ﺍﺳﻜﺖ ،ﻓﻠﻤﺎ ﺍﻧﺼﺮﻓﻮﺍ ،ﻗﺎﻝ :ﺳﺄﻟﺘﻚ ﻣﱴ ﺃﹸﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻓﻠﻢ ﲣﱪﱐ ،ﻓﻘﺎﻝ :ﺇﻧﻪ ﻟﻴﺤﺴﻦ ﻟﻚ ﻣﻦ ﺻﻼﺗﻚ ﺍﻟﻴﻮﻡ ﺇﻻ ﻣﺎ ﻟﻐﻮﺕ ،ﻓﺬﻫﺐ ﺇﱃ ﺻﺪﻕ 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 ﻤﻌﺔ ﺛﹶﻼﹶﺛﺔﹸ ﻧﻔﹶﺮ :ﺭ ﺟ ﹲﻞ ﺣﻀﺮﻫﺎ ﻳﻠﻐﻮ ﻭﻫ ﻮ ﺣﻈﹸﻪ ﻣﻨﻬﺎ ،ﻭ ﺭ ﺟ ﹲﻞ ﺤﻀﺮ ﺍ ﹸ ﻭﻗﺎﻝ ج) :ﻳ ْ ﻀ ﺮﻫﺎ ﻳﺪْﻋﻮ ،ﹶﻓﻬ ﻮ ﺭﺟﻞﹸ ﺩﻋﺎ ﺍﻟﻠﹼﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺇﻥ ﺷﺎ َﺀ ﹶﺃ ْﻋﻄﹶﺎﻩ ،ﻭﺇ ﹾﻥ ﺷﺎ َﺀ ﻣﻨ ﻌﻪْ ،ﻭﺭﺟ ﹲﻞ ﺣ ﺕ ﻭﺳﻜﹸﻮﺕٍ ،ﻭﹶﻟ ْﻢ ﻳﺘ ﺣﻀﺮﻫﺎ ﺑﺈﻧْﺼﺎ ٍ ﺴِﻠﻢٍ ،ﻭﹶﻟ ْﻢ ﻳْ ﺆ ِﺫ ﺃﺣﺪﺍﹰ ،ﻓﹶﻬﻲ ﹶﻛﻔﱠﺎ ﺭ ﹲﺓ ﻟﻪ ﺇﱃ ﺨﻂﱠ ﺭﹶﻗﺒ ﹶﺔ ﻣ ْ ﻚ ﺃﻥ ﺍﻟﻠﹼﻪ ﻋ ﺰ ﻭ ﺟ ﹶﻞ ﻳﻘﻮﻝ﴿ :ﻣﻦ ﺟﺎ َﺀ ﻳ ْﻮ ِﻡ ﺍﳉﹸﻤ ﻌ ِﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ،ﻭﺯﻳﺎﺩﺓ ﺛﹶﻼﹶﺛ ﹶﺔ ﺃﻳْﺎﻡٍ ،ﻭ ﹶﺫِﻟ )(٦٨٢ ﺸﺮ ﺃﻣﺜﹶﺎﻟِﻬﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ ،([١٦٠ :ﺫﻛﺮﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ . ﺴﻨ ِ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 ﺳﻨﺔ ﳍﺎ ﺴﻨﺔ ،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 ﺴﻨﺔ؟! ﻭﻣﻦ ﻇﻦ ﺃﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻓﺮﻍ ﻓﺼﻞ ،ﻭﻫﺬﺍ ﻛﺎﻥ ﺭﹶﺃ ﻱ ﻋﲔ ،ﻓﻤﱴ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﺍﻟ ﺴﻨﺔ، ﺑﻼﻝ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻣﻦ ﺍﻷﺫﺍﻥ ،ﻗﺎﻣﻮﺍ ﻛﻠﱡﻬﻢ ،ﻓﺮﻛﻌﻮﺍ ﺭﻛﻌﱳ ،ﻓﻬﻮ ﺃﺟﻬ ﹸﻞ ﺍﻟﻨﺎﺱ ﺑﺎﻟ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺃﻧﻪ ﻻ ﺳﻨﺔ ﻗﺒﻠﻬﺎ ،ﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ، ﻭﺃﺣ ﺪ ﺍﻟﻮﺟﻬﲔ ﻷﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ. ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﺇﻥ ﳍﺎ ﺳﻨﺔ ،ﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﺃﺎ ﻇﻬ ﺮ ﻣﻘﺼﻮﺭﺓ ،ﻓﻴﺜﺒﺖ ﳍﺎ ﺃﺣﻜﺎ ﻡ ﺍﻟﻈﻬﺮ ،ﻭﻫﺬﻩ ﺣﺠﺔ ﺿﻌﻴﻔﺔ ﺟﺪﺍﹰ ،ﻓﺈﻥ ﺍﳉﻤﻌﺔ ﺻﻼ ﹲﺓ ﻣﺴﺘﻘِﻠﺔ ﺑﻨﻔﺴﻬﺎ ﺗﺨﺎﻟﻒ ﺍﻟﻈﻬﺮ ﰲ ﻕ ﻣﺴﺄﻟﺔ ﺍﳉﻬﺮ ،ﻭﺍﻟﻌﺪﺩ ،ﻭﺍﳋﻄﺒﺔ ،ﻭﺍﻟﺸﺮﻭﻁ ﺍﳌﻌﺘﱪﺓ ﳍﺎ ،ﻭﺗﻮﺍﻓﻘﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ،ﻭﻟﻴﺲ ﺇﳊﺎ ﺍﻟﱰﺍﻉ ﲟﻮﺍﺭﺩ ﺍﻻﺗﻔﺎﻕ ﺃﻭﱃ ﻣﻦ ﺇﳊﺎﻗﻬﺎ ﲟﻮﺍﺭﺩ ﺍﻻﻓﺘﺮﺍﻕ ،ﺑﻞ ﺇﳊﺎﻗﻬﺎ ﲟﻮﺍﺭﺩ ﺍﻻﻓﺘﺮﺍﻕ ﺃﻭﱃ، ﻷﺎ ﺃﻛﺜﺮ ﳑﺎ ﺍﺗﻔﻘﺎ ﻓﻴﻪ. ﺴﻨﺔ ﺴﻨﺔ ﳍﺎ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻈﻬﺮ ،ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻗﻴﺎﺱ ﻓﺎﺳﺪ ،ﻓﺈﻥ ﺍﻟ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟ ﻣﺎ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ﻋﻦ ﺍﻟﻨﱯ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ،ﺃﻭ ﺳﻨﺔ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﻟﻴﺲ ﰲ ﻣﺴﺄﻟﺘﻨﺎ ﺐ ﺕ ﺍﻟﺴﻨﻦ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺑﺎﻟﻘﻴﺎﺱ ،ﻭﺃﻥ ﻫﺬﺍ ﳑﺎ ﺍﻧﻌﻘﺪ ﺳﺒ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ،ﻭﻻ ﳚﻮﺯ ﺇﺛﺒﺎ ﺴﻨﺔ ،ﻭﻧﻈ ﲑ ﻫﺬﺍ ،ﺃﻥ ﻓﻌﻠﻪ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ج ،ﻓﺈﺫﺍ ﱂ ﻳﻔﻌﻠﻪ ﻭﱂ ﻳﺸﺮﻋﻪ ،ﻛﺎﻥ ﺗﺮﻛﹸﻪ ﻫﻮ ﺍﻟ ﻳﺸﺮﻉ 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 ﻭﺃﺻﺤﺎﺑﻪ 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 ﻳﻮﺳﻒ ،ﺃﻧﺒﺄﻧﺎ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻟﻨﱯ ج ،ﻛﺎﻥ ﻳﺼﻠﻲ ﻗﺒ ﹶﻞ ﺍﻟﻈﱡﻬﺮ ﺭﻛﻌﺘﲔ ،ﻭﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﲔ ،ﻭﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺭﻛﻌﺘﲔ ﰲ ﺼﺮِﻑ ،ﻓﻴﺼﻠﻲ ﺑﻴﺘﻪ ،ﻭﻗﺒﻞ ﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﲔ ،ﻭﻛﺎﻥ ﻻ ﻳﺼﻠﻲ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﺣﱴ ﻳﻨ ﺕ ﺍﻟﺴﻨﺔ ﻗﺒﻞ ﺍﳉﻤﻌﺔ ،ﻭﺇﳕﺎ ﺭﻛﻌﺘﲔ) (٦٨٣ﻭﻫﺬﺍ ﻻ ﺣﺠﺔ ﻓﻴﻪ ،ﻭﱂ ﻳﺮﺩ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺇﺛﺒﺎ ﻣﺮﺍﺩﻩ ﺃﻧﻪ ﻫﻞ ﻭﺭﺩ ﰲ ﺍﻟﺼﻼﺓ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ﺷﻲﺀ؟ ﰒ ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﺃﻱ :ﺃﻧﻪ ﱂ ) (٦٨٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٥٤/٢
٢٤٥ ﻳﺮﻭ 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 ﺑﻌﺪﳘﺎ ﻭﻣﻌﻪ ﺑﻼﻝ ﺍﳊﺪﻳﺚ).(٦٨٥ ﻓﺘﺮﺟﻢ ﻟﻠﻌﻴﺪ ﻣﺜ ﹶﻞ ﻣﺎ ﺗﺮﺟﻢ ﻟﻠﺠﻤﻌﺔ ،ﻭﺫﻛﺮ ﻟﻠﻌﻴﺪ ﺣﺪﻳﺜﹰﺎ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺸﺮﻉ ﺍﻟﺼﻼ ﹸﺓ ﻗﺒﻠﹶﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﺮﺍﺩﻩ ﻣﻦ ﺍﳉﻤﻌﺔ ﻛﺬﻟﻚ. ﻭﻗﺪ ﻇﻦ ﺑﻌﻀﻬﻢ 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 ﻳﺼﻠﻲ 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 ،ﻋِﻠ 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 ﻌﺘﻴْﻦ ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﺗﺠِﻲﺀَ؟( ﺻﻠﱠْﻴ ﺐ ﻓﻘﺎﻝ ﻟﻪ) :ﹶﺃ ﺳﻠﹶﻴﻚ ﺍﻟﻐﻄﻔﺎﱐ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﳜﻄ ﺠﻮﺯ ﻓﻴﻬﻤﺎ( .ﻭﺇﺳﻨﺎﺩﻩ ﺛﻘﺎﺕ).(٦٨٧ ﻗﺎﻝ :ﻻ .ﻗﺎﻝ) :ﻓﹶﺼ ﱢﻞ ﺭ ﹾﻛ ﻌﺘْﻴ ِﻦ ﻭﺗ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻭﻗﻮﻟﻪ) :ﻗﺒﻞ ﺃﻥ ﲡﻲﺀ( ﻳﺪﻝ ﻋﻦ ﺃﻥ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﺳﻨﺔ ﺍﳉﻤﻌﺔ ،ﻭﻟﻴﺴﺖ ﲢﻴﺔ ﺍﳌﺴﺠﺪ .ﻗﺎﻝ :ﺷﻴﺨﻨﺎ ﺣﻔﻴﺪﻩ 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 :ﹶﻓﺼﻞ ﺭ ﹾﻛ ﻌﺘﻴْﻦ) .(٦٨٨ﻭﻗﺎﻝ) :ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻠﹼﻪ ج ﳜﻄﺐ ،ﻓﻘﺎﻝ )ﺃﹶﺻﻠﱠْﻴ ﺠ ﻮ ْﺯ ﻓﻴﻬﻤﺎ() .(٦٨٩ﻓﻬﺬﺍ ﻫﻮ ﺨ ﹸﻄﺐ ،ﻓﹶﻠﻴ ْﺮ ﹶﻛ ْﻊ ﺭ ﹾﻛ ﻌﺘْﻴﻦِ ،ﻭﻟﹾﻴﺘ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺍﳉﹸﻤ ﻌ ﹶﺔ ﻭﺍ ِﻹﻣﺎ ﻡ ﻳ ْ ﺍﶈﻔﻮﻅ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺃﻓﺮﺍﺩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻏ ﲑ ﺻﺤﻴﺤﺔ ،ﻫﺬﺍ ﻣﻌﲎ ﻛﻼﻣﻪ. ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﳊﺠﺎﺝ 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 ،ﻭﺍﻋﺘﻨﻮْﺍ ﻁ ﻭﺗﺼﺤﻴﻒ. ﺑﻀﺒﻄﻬﻤﺎ ﻭﺗﺼﺤﻴﺤﻬﻤﺎ ،ﻗﺎﻝ :ﻭﻟﺬﻟﻚ ﻭﻗﻊ ﻓﻴﻪ ﺃﻏﻼ ﹲ ﻗﻠﺖ :ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻨﻮْﺍ 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 ،ﻭﺷﻬﺮﺗﻬﺎ ﺃﻭﱃ ﻣﻦ ﲢﻴﺔ ﺍﳌﺴﺠﺪ .ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻨﱯ ج ،ﱂ ﻳﺄﻣﺮ ﺎﺗﲔ ﺍﻟﺮﻛﻌﺘﲔ ﺇﻻ ﺍﻟﺪﺍﺧﻞ ﻷﺟﻞ ﺃﺎ 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 ﻣﺴﺪﺩ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ،ﺣﺪﺛﻨﺎ ﺃﻳﻮﺏ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻗﺎﻝ :ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻄﻴﻞ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﳉﻤﻌﺔ ،ﻭﻳﺼﻠﻲ 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 ﻳﺼﻠﻲ ﺍﻟﺮﻛﻌﺘﲔ ﺑﻌﺪ ﺍﳉﻤﻌﺔ ﰲ ﺑﻴﺘﻪ ﻻ ﻳﺼﻠﻴﻬﻤﺎ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻀﻞ ﻓﻴﻬﻤﺎ ،ﻛﻤﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻛﺎﻥ ﻳﺼﻠﻲ 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 ﻳﺼﻞ 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 ،ﻭﻧﺒﻴﺸﺔ ﺍﳍﺬﱄ ﻋﻦ ﺍﻟﻨﱯ ج. ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ج) :ﻣﻦ ﺍﻏﺘﺴﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﰒ ﺃﺗﻰ ﺍﳌﺴﺠﺪ ،ﻓﺼﻠﱠﻰ ﻣﺎ ﻍ ﺍﻹﻣﺎ ﻡ ﻣﻦ ﺧﻄﺒﺘﻪ ،ﰒ ﻳﺼﻠﻲ ﻣﻌﻪ ،ﻏﹸ ِﻔ ﺮ ﻟﻪ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺖ ﺣﱴ ﻳﻔ ﺮ ﹶ ﻗﹸ ﺪ ﺭ ﻟﻪ ،ﰒ ﺃﻧﺼ ﺍﳉﻤﻌﺔ ﺍﻷﺧﺮﻯ ،ﻭﻓﻀﻞ ﺛﻼﺛﺔ ﺃﻳﺎ ٍﻡ() .(٦٩٢ﻭﰲ ﺣﺪﻳﺚ ﻧﺒﻴﺸﺔ ﺍﳍﺬﱄ) :ﺇﻥ ﺍﳌﺴﻠ ﻢ ﺇﺫﺍ ﺍﻏﺘﺴﻞ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ،ﰒ ﺃﻗﺒ ﹶﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﻻ ﻳﺆﺫﻱ ﺃﺣﺪﺍﹰ ،ﻓﺈﻥ ﱂ ﳚﺪ ﺍﻹِﻣﺎﻡ ﺧﺮﺝ ،ﺻﻠﱠﻰ ﻣﺎ ﺑﺪﺍ ﻟﻪ ،ﻭﺇﻥ ﻭﺟﺪ ﺍﻹﻣﺎ ﻡ ﺧﺮﺝ ،ﺟﻠﺲ ،ﻓﺎﺳﺘﻤﻊ ﻭﺃﻧﺼﺖ ﺣﱴ ﻳﻘﻀ ﻲ ﺍﻹﻣﺎ ﻡ ﲨﻌﺘﻪ ﻭﻛﻼﻣﻪ ،ﺇﻥ ﹶﱂ ﻳﻐﻔﺮ ﻟﻪ ﰲ ﺟﻤﻌﺘﻪ 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 ﻳﺼﻠﻲ 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( :ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ 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 ﻳﺼﻠﻲ ﺇﱃ ﺃﻥ ﻳﻌﻠ ﻢ ﺃﻥ ﺍﻟﺸﻤﺲ ﻗﺪ ﻗﺎﺭﺑﺖ ﺃﻥ ﺗﺰﻭﻝ ،ﻓﺈﺫﺍ ﻗﺎﺭﺑﺖ ،ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﺼﻼﺓ ﺣﱴ ﻳﺆ ﱢﺫ ﹶﻥ ﺍﳌﺆﺫﱢﻥ ،ﻓﺈﺫﺍ ﺃﺧﺬ ﰲ ﺍﻷﺫﺍﻥ ،ﻗﺎﻡ ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ ﺃﻭ ﺃﺭﺑﻌﺎﹰ ،ﻳﻔﺼِﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺴﻼﻡ ،ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ،ﺍﻧﺘﻈﺮ ﰲ ﺍﳌﺴﺠﺪ ،ﰒ ﳜﺮﺝ ﻣﻨﻪ ،ﻓﻴﺄﰐ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﲝﻀﺮﺓ ﺍﳉﺎﻣﻊ ،ﻓﻴﺼﻠﻲ 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 ﻳﻤﺴﻚ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﻭﻗﺖ ﺍﻟﻨﻬﻲ ،ﻓﺈﺫﺍ ﺯﺍﻝ ﻭﻗﺖ ﺍﻟﻨﻬﻲ ،ﻗﺎﻡ ﻓﺄﰎ ﺗﻄﻮﻋﻪ ﺇﱃ ﺧﺮﻭﺝ ﺍﻹِﻣﺎﻡ ،ﻓﺮﲟﺎ ﺃﺩﺭﻙ ﺃﺭﺑﻌﺎﹰ ،ﻭﺭﲟﺎ ﱂ ﻳﺪﺭﻙ ﺇﻻ ﺭﻛﻌﺘﲔ. ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﺴﻨﺔ ﻗﺒﻠﻬﺎ ،ﲟﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ )ﺳﻨﻨﻪ( ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﳛﲕ ،ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ،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 ﻋﺒﻴﺪ ،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 ﳉﻤﻌﺔ ﺃﺭﺑﻌﺎﹰ ،ﻭﺇﳕﺎ ﺾ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻀﻌﻔﺎﺀ ،ﻟﻌﺪﻡ ﺿﺒﻄﻬﻢ ﻭﺇﺗﻘﺎﻢ ،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 ﺗﺰﺍ ﹸﻝ ﺏ ﺍﻟ ِﻌ ﺰ ِﺓ ﻓﻴﻬﺎ ﻗﺪﻣﻪ ،ﹶﻓﻴ ْﺮ ِﻭﻱ ﻀ ﻊ ﺭ ﺟﻬﻨﻢ ﻳﻠﻘﻰ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﺗﻘﹸﻮﻝ :ﻫﻞ ﻣِﻦ ﻣﺰﻳﺪ؟ ﺣﱴ ﻳ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌْﺾ ،ﻭﺗﻘﻮﻝ :ﻗﹶﻂ ،ﻗﹶﻂ .ﻭﺃﻣﺎ ﺍﳉﻨ ﹸﺔ :ﻓﻴﻨﺸﻰﺀ ﺍﷲ ﳍﺎ ﺧﻠﻘﹰﺎ() (٦٩٧ﻓﺎﻧﻘﻠﺐ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻓﻘﺎﻝ ﺃﻣﺎ ﺍﻟﻨﺎﺭ :ﻓﻴﻨﺸﻰﺀ ﺍﻟﻠﹼﻪ ﳍﺎ ﺧﻠﻘﹰﺎ. ﺚ ﻋﺎﺋﺸﺔ )ﺇﻥ ﺑﻼ ﹰﻻ ﻳﺆﺫﱢﻥ ﺑﻠﹶﻴﻞ ،ﻓ ﹸﻜﻠﹸﻮﺍ ﻭﺍﺷ ﺮﺑﻮﺍ ﺣﱴ ﻳﺆﺫﱢﻥ 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 ﻳْﺒﺮﻙ ﻛﻤﺎ ﻳْﺒﺮﻙ ﺻﻠﹶﻰ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﹶﻓ ﹶ ﻭﻧﻈﲑﻩ ﺃﻳﻀﹰﺎ ﻋﻨﺪﻱ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺇﺫﺍ ﻀ ْﻊ ﻳﺪﻩ ﹶﻗْﺒ ﹶﻞ ﺭﻛﺒﺘْﻴ ِﻪ() (٦٩٩ﻭﺃﻇﻨﻪ ﻭ ِﻫ ﻢ -ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ -ﻓﻴﻤﺎ ﻗﺎﻟﻪ ﺭﺳﻮﻟﹸﻪ ﺍﻟﺒﻌ ﲑ ﻭﻟﻴ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ) ،ﻭﻟﻴﻀﻊ ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ() .(٧٠٠ﻛﻤﺎ ﻗﺎﻝ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ :ﻛﺎﻥ ﺚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج )ﺇﺫﺍ ﺳﺠﺪ ،ﻭﺿﻊ ﺭﻛﺒﺘﻴﻪ 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 ﺳﻨﺘﻬﺎ ،ﻭﺃﻣﺮ ﻣ ْﻦ ﺻﻼﻫﺎ ﺃﻥ ﻳﺼﻠ 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 ﺣﺪﻛﹸﻢ 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 ﺪﻫﺎ ﹶﺃ ْﺭﺑ ﻊ ﺭ ﹶﻛﻌﺎ ٍ ﺍﳉﹸﻤﻌﺔ ،ﹶﻓﻠﹾﻴ ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ،ﻓﻲ اﻟﻌﻴﺪﻳﻦ
ﺼﻠﱠﻰ ،ﻭﻫﻮ ﺍﳌﺼﻠﱠﻰ ﺍﻟﺬﻱ ﻋﻠﻰ ﺑﺎﺏ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺸﺮﻗﻲ، ﻛﺎﻥ ج ﻳﺼﻠﻲ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺍﳌﹸ ﺤ ِﻤﻞﹸ ﺍﳊﺎﺝ ،ﻭﱂ ﻳﺼ ﱢﻞ ﺍﻟﻌﻴ ﺪ ﲟﺴﺠﺪﻩ ﺇﻻ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ ﻭﻫﻮ ﺍﳌﺼﻠﱠﻰ ﺍﻟﺬﻱ ﻳﻮﺿﻊ ﻓﻴﻪ ﻣ ْ ﺃﺻﺎﻢ ﻣﻄﺮ ،ﻓﺼﻠﱠﻰ ﻢ ﺍﻟﻌﻴ ﺪ ﰲ ﺍﳌﺴﺠﺪ ﺇﻥ ﺛﺒﺖ ﺍﳊﺪﻳﺚ ،ﻭﻫﻮ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﺔ) (٧٠٤ﻭﻫﺪﻳﻪ ﻛﺎﻥ ﻓِﻌﻠﻬﻤﺎ ﰲ ﺍﳌﺼﻠﱠﻰ ﺩﺍﺋﻤﹰﺎ. ﻭﻛﺎﻥ ﻳﻠﺒﺲ ﻟﻠﺨﺮﻭﺝ ﺇﻟﻴﻬﻤﺎ ﺃﲨ ﹶﻞ ﺛﻴﺎﺑﻪ ،ﻓﻜﺎﻥ ﻟﻪ ﺣﻠﱠﺔ ﻳﻠﺒﺴﻬﺎ ﻟﻠﻌﻴﺪﻳﻦ ﻭﺍﳉﻤﻌﺔ، ﻭﻣﺮﺓ ﻛﺎﻥ ﻳﻠﺒﺲ ﺑﺮﺩﻳﻦ ﺃﺧﻀﺮﻳﻦ ،ﻭﻣﺮﺓ ﺑﺮﺩﹰﺍ ﺃﲪﺮ ،ﻭﻟﻴﺲ ﻫﻮ ﺃﲪ ﺮ ﻣﺼﻤﺘﹰﺎ ﻛﻤﺎ ﻳﻈﻨﻪ ﺾ ﺍﻟﻨﺎﺱ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﱂ ﻳﻜﻦ ﺑﺮﺩﺍﹰ ،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 ﻳﺤ ِﺮﻗﹶﻬﻤﺎ ﻓﻠﻢ ﻳﻜﻦ ﻟﻴﻜﺮﻩ ﺍﻷﲪﺮ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﺸﺪﻳﺪﺓ ﰒ ﻳﻠﺒﺴﻪ ،ﻭﺍﻟﺬﻱ ﻳﻘﹸﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ﲢﺮ ﱘ ﻟِﺒﺎﺱ ﺍﻷﲪﺮ ،ﺃﻭ ﻛﺮﺍﻫﻴﺘﻪ ﻛﺮﺍﻫﻴﺔ ﺷﺪﻳﺪﺓ. ﻭﻛﺎﻥ ج ﻳﺄﻛﹸﻞ ﻗﺒ ﹶﻞ ﺧﺮﻭﺟﻪ ﰲ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﲤﺮﺍﺕ ،ﻭﻳﺄﻛﻠﻬﻦ ﻭﺗﺮﺍﹰ ،ﻭﺃﻣﺎ ﰲ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ،ﻓﻜﺎﻥ ﻻ ﻳﻄ ﻌﻢ ﺣﱴ ﻳﺮ ِ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 ﺴﻨﺔ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﻐﺘﺴﻞ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺴﻤﱵ) .(٧٠٧ﻭﻟﻜﻦ ﺛﺒﺖ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﻊ ﺷِﺪﺓ ﺍﺗﺒﺎﻋﻪ 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 ﻌﻨ 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 ﺳﺘﺮﺗﻪ).(٧٠٩ ﻭﻛﺎﻥ ﻳ ﺆﺧﺮ ﺻﻼﺓ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ،ﻭﻳﻌﺠﻞ ﺍﻷﺿﺤﻰ ،ﻭﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﻣﻊ ﺷﺪﺓ ﺍﺗﺒﺎﻋﻪ ﻟﻠﺴﻨﺔ ،ﻻ ﳜﺮﺝ ﺣﱴ ﺗﻄﻠﹸﻊ ﺍﻟﺸﻤﺲ ،ﻭﻳﻜﺒﺮ 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 ﻳﻔﻌﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ. ﻭﱂ ﻳﻜﻦ ﻫﻮ ﻭﻻ ﺃﺻﺤﺎﺑﻪ ﻳﺼﻠﻮﻥ ﺇﺫﺍ ﺍﻧﺘﻬﻮﺍ ﺇﱃ ﺍﳌﺼﻠﱠﻰ ﺷﻴﺌﹰﺎ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﻭﻻ ﺑﻌﺪﻫﺎ).(٧١١ ﺕ ﻭﻛﺎﻥ ﻳﺒﺪﺃ ﺑﺎﻟﺼﻼﺓ ﻗﺒ ﹶﻞ ﺍﳋﹸﻄﺒﺔ ،ﻓﻴﺼﻠﱢﻲ ﺭﻛﻌﺘﲔ ،ﻳﻜﺒﺮ ﰲ ﺍﻷﻭﱃ ﺳﺒ ﻊ ﺗﻜﺒﲑﺍ ِ ﻣﺘﻮﺍﻟﻴﺔ ﺑﺘﻜﺒﲑﺓ ﺍﻻﻓﺘﺘﺎﺡ ،ﻳﺴﻜﹸﺖ ﺑﲔ ﻛﹸﻞ ﺗﻜﺒﲑﺗﲔ ﺳﻜﺘ ﹰﺔ ﻳﺴﲑﺓ ،ﻭﱂ ﻳﺤﻔﹶﻆ ﻋﻨﻪ ﺫﻛ ﺮ ﲏ ﻋﻠﻴﻪ، ﻣﻌﲔ ﺑﲔ ﺍﻟﺘﻜﺒﲑﺍﺕ ،ﻭﻟﻜﻦ ﺫﹸﻛ ﺮ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ :ﻳﺤ ﻤﺪ ﺍﻟﱠﻠﻪ ،ﻭﻳﺜ 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 ﺍﻴﺪ( ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻛﻌﺘﲔ ،ﻭﰲ ﺍﻷﺧﺮﻯ) ،ﺍﻗﺘﺮﺑﺖ ﺍﻟﺴﺎ ﻋﺔﹸ ﻭﺍﻧﺸ ﻖ ﺍﻟ ﹶﻘ ﻤﺮ.(٧١٢)( ﺚ ﺍﻟﻐﺎﺷﻴﺔ() (٧١٣ﺻﺢ ﻭﺭﲟﺎ ﻗﺮﺃ ﻓﻴﻬﻤﺎ )ﺳﺒ ﺢ ﺍﺳ ﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ( ،ﻭ)ﻫﻞ ﺃﺗﺎﻙ ﺣﺪﻳ ﹸ ﻋﻨﻪ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻭﱂ ﻳﺼِﺢ ﻋﻨﻪ ﻏ ﲑ ﺫﻟﻚ. ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ،ﻛﺒﺮ ﻭﺭﻛﻊ ،ﰒ ﺇﺫﺍ ﺃﻛﻤﻞ ﺍﻟﺮﻛﻌﺔ ،ﻭﻗﺎﻡ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ،ﻛﺒﺮ ﲬﺴﹰﺎ ﻣﺘﻮﺍﻟﻴﺔ ،ﻓﺈﺫﺍ ﺃﻛﻤﻞ ﺍﻟﺘﻜﺒﲑ ،ﺃﺧﺬ ﰲ ﺍﻟﻘﺮﺍﺀﺓِ ،ﻓﻴﻜﻮﻥ ﺍﻟﺘﻜﺒ ﲑ ﹶﺃﻭﻝ 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 ﺭﻭﻱ 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 .ﻛﺒﺮ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﰲ ﺍﻷﻭﱃ ﺳﺒﻌﹰﺎ ﻗﹶﺒﻞ ﺍﻟ ِﻘﺮﺍﺀَﺓ ،ﻭﰲ ﺍﻵ ِﺧﺮﺓ 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 :ﻳﺮﻳﺪ ﺣﺪﻳﺜﻪ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺒﺮ ﰲ ﻋﻴﺪ ﺛِﻨﱵ ﻋﺸﺮﺓ ﺗﻜﺒﲑﺓ ،ﺳﺒﻌﹰﺎ ﰲ ﺍﻷُﻭﱃ، ﻭﲬﺴﹰﺎ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﱂ ﻳﺼﻞ 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 ﻳﺴﺎﻭﻱ ﺣﺪﻳﺜﹸﻪ ﺷﻴﺌﺎﹰ ،ﻭﺍﻟﺘﺮﻣﺬﻱ ﺗﺎﺭﺓ ﻳﺼﺤﺢ ﺣﺪﻳﺜﻪ ،ﻭﺗﺎﺭﺓ ﻳﺤﺴﻨﻪ ،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 ﻣﻘﺎﺑِﻞ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﻨﺎ ﺻﻔﻮﻓﻬﻢ ،ﻓﻴﻌِﻈﻬﻢ ﻭﻳﻮﺻﻴﻬﻢ ،ﻭﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻄﻊ ﺑﻌﺜﹰﺎ ﻗﻄﻌﻪ، ﺃﻭ ﻳﺄﻣﺮ ﺑﺸﻲﺀ ﺃﻣﺮ ﺑﻪ) .(٧١٥ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻟﻚ 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 ﻭﺫﻛﱠﺮﻫﻦ ،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 ﳜﺮﺝ ﻳﻮﻡ ﺍﻟﻔِﻄﺮ ﻭﺍﻷﺿﺤﻰ ﺇﱃ ﺍﳌﹸﺼﻠﱠﻰ ،ﻓﺄﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﺑﻪ ﺍﻟﺼﻼﺓﹸ ،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 ،ﻓﻴﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ﺭﻛﻌﺘﲔ، ﺼﺪﻗﻮﺍ(، 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 ﻳﺮﻳﺪ 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 ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻧﻤﲑ ،ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﻗﻴﺲ ،ﺣﺪﺛﻨﺎ ﻋِﻴﺎﺽ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﺳﺮﺡ ،ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ ،ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﳜﺮﺝ ﻳ ْﻮ ﻡ ﺍﻟﻌِﻴﺪ ﻣِﻦ ﻳﻮ ِﻡ ﺍﻟﻔِﻄﺮ ،ﻓﻴﺼﻠﻲ ﺼ ﺪﻗﹸﻮﺍ( .ﻭﻛﺎﻥ ﺃﻛﺜ ﺮ ﻣﻦ ﻚ ﺍﻟﺮﻛﻌﺘﲔ ،ﰒ ﻳﺴﻠﻢ ،ﻓﻴﺴﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ ،ﻓﻴﻘﻮﻝ) :ﺗ ﺑﺎﻟﻨﺎﺱ ﺗْﻴِﻨ ﻳﺘﺼﺪﻕ ﺍﻟﻨﺴﺎﺀ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ. ﰒ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺧﻼﱠﺩ ،ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺎﻣﺮ ،ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ،ﻋﻦ ﻋِﻴﺎﺽ ،ﻋﻦ ﱯ ج ﳜﺮﺝ ﰲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ،ﻓﻴﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ ،ﻓﻴﺒﺪﺃ ﺑﺎﻟﺮﻛﻌﺘﲔ ،ﰒ ﺃﰊ ﺳﻌﻴﺪ :ﻛﺎﻥ ﺍﻟﻨ ﻳﺴﺘﻘِﺒﻠﹸﻬﻢ ﻭﻫﻢ ﺟﻠﻮﺱ ،ﻓﻴﻘﻮﻝ) :ﺗﺼ 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 ،ﻓﺘﺼﺤﻒ 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 ﺍﻟﺮﺟﺎ ﹶﻝ ﺑﻴﺪﻩ ،ﰒ ﺠﻠﱢ ﺍﳋﻄﺒﺔ ،ﰒ ﳜﻄﹸﺐ ،ﻗﺎﻝ :ﻓﱰﻝ ﻧﱯ ﺍﻟﻠﹼﻪ ج ،ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﺣﲔ ﻳ ﱯ ﺇﺫﺍ ﺟﺎﺀ ﻙ ﺍﳌﹸﺆﻣِﻨﺎﺕ ﺃﻗﺒﻞ ﻳﺸﻘﱡﻬﻢ ﺣﱴ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻌﻪ ﺑﻼﻝ ،ﻓﻘﺎﻝ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟﻨ ﺸ ِﺮ ﹾﻛ ﻦ ﺑِﺎﻟﻠﹼﻪ ﺷﻴْﺌﹰﺎ﴾ ]ﺍﳌﻤﺘﺤﻨﺔ [١٢ :ﻓﺘﻼ ﺍﻵﻳﺔ ﺣﱴ ﻓﺮﻍ ﻣﻨﻬﺎ، ﻚ ﻋﻠﻰ ﹶﺃ ﹾﻥ ﻻ ﻳْ ﻳﺒﺎِﻳ ْﻌﻨ
) (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 ﺍﻟﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﳜﻄﺐ ﻋﻠﻰ ﻣﻨﱪ ،ﺃﻭ ﻋﻠﻰ ،ﺭﺍﺣﻠﺘﻪ ،ﻭﻟﻌﻠﻪ ﻛﺎﻥ ﻗﺪ ﺑﲏ ﻟﻪ ﻣﻨﱪ ﻣﻦ ﹶﻟِﺒ ٍﻦ ﺃﻭ ﻃﲔ ﺃﻭ ﳓﻮﻩ؟ ﻗﻴﻞ :ﻻ ﺭﻳﺐ ﰲ ﺻﺤﺔ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﳌِﻨﱪ ﱂ ﻳﻜﻦ ﻳﺨﺮﺝ 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 ﺩﻛﺎﻥ ﻭﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻰ ﻣِﺼﻄﹶﺒﺔ، ﰒ ﻳﻨﺤﺪﺭ ﻣﻨﻪ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ،ﻓﻴﻘِﻒ ﻋﻠﻴﻬﻦ ،ﻓﻴﺨﻄﺒﻬﻦ ،ﻓﻴﻌِﻈﻬﻦ ،ﻭﻳﺬ ﱢﻛﺮﻫﻦ .ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ. ﻭﻛﺎﻥ ﻳﻔﺘﺘﺢ ﺧﻄﹶﺒﻪ ﻛﻠﱠﻬﺎ ﺑﺎﳊﻤﺪ ﺍﻟﻠﹼﻪ ،ﻭﱂ ﻳﺤﻔﻆ 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 ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺜﺮ ﺍﻟﺘﻜﺒﲑ ﺑْﻴ ﻦ ﺃﺿﻌﺎ ِ ﺱ ﰲ ﺍﻓﺘﺘﺎﺡ ﺧﻄﺒﺔ ﺍﻟﻌﻴﺪﻳﻦ) .(٧٢٢ﻭﻫﺬﺍ ﻻﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﻔﺘﺘﺤﻬﺎ ﺑﻪ .ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ،ﻓﻘﻴﻞ :ﻳﻔﺘﺘﺤﺎﻥ ﺑﺎﻟﺘﻜﺒﲑ ،ﻭﻗﻴﻞ ﺗﻔﺘﺘﺢ ﺧﻄﺒﺔ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ، ﻭﻗﻴﻞ :ﻳﻔﺘﺘﺤﺎﻥ 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 ﻳْﺒﺪﺃ ﻓﻴ ِﻪ ِﺑ ﻭﻛﺎﻥ ﻳﻔﺘﺘﺢ ﺧﻄﺒﻪ ﻛﻠﱠﻬﺎ ﺑﺎﳊﻤﺪ ﷲ. ﻭﺭﺧﺺ ج ﳌﻦ ﺷﻬﺪ ﺍﻟﻌﻴﺪ :ﺃﻥ ﳚﻠﺲ ﻟﻠﺨﻄﺒﺔ ،ﻭﺃﻥ ﻳﺬﻫﺐ ،ﻭﺭﺧﺺ 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 ﻳﺨﺎﻟﻒ ﺍﻟﻄﺮﻳ ﻖ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ،ﻓﻴﺬﻫﺐ ﰲ ﻃﺮﻳﻖ ،ﻭﻳﺮﺟ ﻊ ﰲ ﺁﺧﺮ ﻓﻘﻴﻞ :ﻟﻴﺴﱢﻠ ﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﲔ ،ﻭﻗﻴﻞ :ﻟﻴﻨﺎﻝ ﺑﺮﻛﺘﻪ ﺍﻟﻔﺮﻳﻘﺎﻥ ،ﻭﻗﻴﻞ :ﻟﻴﻘﻀ ﻲ ﺣﺎﺟﺔ ﻣﻦ ﻟﻪ ﺣﺎﺟﺔ ﻣﻨﻬﻤﺎ ،ﻭﻗﻴﻞ :ﻟﻴﻈﻬﺮ ﺷﻌﺎِﺋ ﺮ ﺍﻹِﺳﻼﻡ ﰲ ﺳﺎﺋﺮ ﺍﻟﻔِﺠﺎﺝ ﻭﺍﻟﻄﺮﻕ ،ﻭﻗﻴﻞ :ﻟﻴﻐﻴﻆ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺮﺅﻳﺘﻬﻢ ِﻋﺰﺓ 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 ﻳﻜﺒﺮ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇﱃ ﺍﻟﻌﺼﺮ ﻣﻦ ﺁﺧﺮ ﺃﻳﺎﻡ ﳊ ْﻤﺪ. ﺍﻟﺘﺸﺮﻳﻖ :ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﹶﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﺃﹶﻛﺒﺮ ،ﻭﻟﻠﱠ ِﻪ ﺍ ﹶ ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ ﺻﻼة اﻟﻜﺴﻮف
ﺝ ج ﺇﱃ ﺍﳌﺴﺠﺪ ﻣﺴﺮِﻋﹰﺎ ﻓﺰِﻋﹰﺎ ﳚﺮ ﺭﺩﺍﺀﻩ ،ﻭﻛﺎﻥ ﺖ ﺍﻟﺸﻤﺲ ،ﺧﺮ ﺴ ﹶﻔ ِ ﳌﺎ ﹶﻛ ﻛﺴﻮﻓﹸﻬﺎ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺭﳏﲔ ﺃﻭ ﺛﻼﺛﺔ ﻣِﻦ ﻃﻠﻮﻋﻬﺎ ،ﻓﺘﻘﺪﻡ ،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 )ﺳﻤ ﻊ ﺍﻟﻠﱠﻪ ِﻟ ﻤ ْﻦ ﺣ ِﻤ ﺪﻩ ﺭﺑﻨﺎ 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 ﺭﻛﻮﻋﺎﻥ ﻭﺳﺠﻮﺩﺍﻥ ،ﻓﺎﺳﺘﻜﻤﻞ ﰲ ﺍﻟﺮﻛﻌﺘﲔ ﺃﺭﺑ ﻊ ﺭﻛﻌﺎﺕ ﻭﺃﺭﺑ ﻊ ﺳﺠﺪﺍﺕ ،ﻭﺭﺃﻯ ﰲ ﺻﻼﺗﻪ ﺗﻠﻚ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﻫ ﻢ ﺃﻥ ﻳﺄﺧﺬ ﻋﻨﻘﻮﺩﹰﺍ ﻣﻦ ﺍﳉﻨﺔ ،ﻓﻴﺮﻳﻬﻢ ﺇﻳﺎﻩ ،ﻭﺭﺃﻯ ﺃﻫﻞ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺮﺃﻯ ﺍﻣﺮﺃﺓ ﲣ ِﺪﺷﻬﺎ ِﻫ ﺮﹲﺓ ﺭﺑﻄﺘﻬﺎ ﺣﱴ ﻣﺎﺗﺖ ﺟﻮﻋﹰﺎ ﻭﻋﻄﺸﺎﹰ ،ﻭﺭﺃﻯ ﻕ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﳚﺮ ﺃﻣﻌﺎﺀَﻩ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﻛﺎﻥ ﺃﻭ ﹶﻝ ﻣﻦ ﻏﻴﺮ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺭﺃﻯ ﻓﻴﻬﺎ ﺳﺎ ِﺭ ﺲ ﺸ ْﻤ ﻆ ﻣﻨﻬﺎ ﻗﻮﻟﻪ) :ﺇ ﱠﻥ ﺍﻟ ﺍﳊﺎﺝ ﻳﻌﺬﹶﺏ ،ﰒ ﺍﻧﺼﺮﻑ ،ﻓﺨﻄﺐ ﻢ ﺧﻄﺒﺔ ﺑﻠﻴﻐﺔ ،ﺣِ ﻔ ﹶ ﺕ ﹶﺃ ﺣﺪٍ ،ﻭﻻ ِﻟﺤﻴﺎِﺗﻪِ ،ﻓﺈﺫﺍ ﺭﺃْﻳﺘﻢ ﹶﺫِﻟﻚ، ﺴﻔﹶﺎ ِﻥ ﲟ ْﻮ ِ ﺨِ ﺕ ﺍﻟﻠﹼﻪ ﻻ ﻳ ْ ﻭﺍﻟ ﹶﻘﻤﺮ َﺁﻳﺘﺎ ِﻥ ﻣِﻦ ﺁﻳﺎ ِ ) (٧٢٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٩٢/٢ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٥٤١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(١٣٠١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(١١٥٦
٢٥٦ ﱐ ﺤﻤﺪ ،ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﹶﺃ ﺣ ﺪ ﺃﹶﻏﻴ ﺮ ِﻣ ﻦ ﺍﷲ ﹶﺃ ﹾﻥ ﻳﺰ ﹶ ﺻﻠﹸﻮﺍ ،ﻭﺗﺼﺪﻗﻮﺍ ﻳﺎ ﺃﹸ ﻣ ﹶﺔ ﻣ ﻓﺎﺩﻋﻮﺍ ﺍﻟﻠﹼﻪ ﻭﻛﹶﱪﻭﺍ ،ﻭ ﱐ ﹶﺃﻣﺘﻪ ،ﻳﺎ ﺃﻣﺔ ﳏﻤﺪ ،ﻭﺍﷲ ﻟﹶﻮ ﺗﻌﻠﹶﻤﻮﻥ ﻣﺎ ﺃﹶﻋﻠﹶﻢ ﻟﹶﻀﺤِﻜﺘﻢ ﻗﹶﻠﻴﻼﹰ ،ﻭﹶﻟﺒ ﹶﻜﻴْﺘ ْﻢ ﻋﺒ ﺪﻩ ،ﹶﺃ ْﻭ ﺗ ْﺰ ﹶ ﹶﻛﺜِﲑﹰﺍ(. ﺖ ﰲ ﻣﻘﹶﺎﻣِﻲ ﻫﺬﺍ ﹸﻛ ﱠﻞ ﺷﻲ ٍﺀ ﻭﻋِﺪﺗﻢ ﺑﻪ ،ﺣﺘﻰ ﹶﻟ ﹶﻘ ْﺪ ﺭﺃﻳﺘﲏ ﺃﺭﻳﺪ ﺃﻥ ﻭﻗﺎﻝ) :ﹶﻟ ﹶﻘ ْﺪ ﺭﺃﻳ ﺖ ﺟ ﻬﻨﻢ ﻳﺤﻄِﻢ ﺑ ْﻌﻀﻬﺎ ﺑ ْﻌ ﲔ ﺭﺃﻳﺘﻤﻮﱐ ﹶﺃﺗﻘ ﺪﻡ ،ﻭﹶﻟﻘﹶﺪ ﺭﺃﻳ ﺁﺧ ﹶﺬ ﻗِﻄﻔﹰﺎ ﻣِﻦ ﺍﳉﻨﺔ ِﺣ ﲔ ﻀﹰﺎ ِﺣ ﺕ(. ﺭﺃﻳْﺘﻤﻮﱐ ﺗﹶﺄﺧﺮ ﻂ ﹶﺃ ﹾﻓ ﹶﻈ ﻊ ﻣﻨﻬﺎ ،ﻭﺭﺃﻳْﺖ ﺃﻛﺜﹶﺮ ﺃﻫ ِﻞ ﻭﰲ ﻟﻔﻆ :ﻭﺭﺃﻳﺖ ﺍﻟﻨﺎﱠ ﺭ ﻓﻠﻢ ﺃ ﺭ ﻛﺎﻟﻴﻮﻡ ﻣﻨْﻈﺮﹶﺍ ﹶﻗ ﹼ ﺃﻟﻨﺎﺭ ﺍﻟﻨﺴﺎ َﺀ .ﻗﺎﻟﹸﻮﺍ :ﻭِﺑ ﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ؟ ﻗﺎﻝِ :ﺑﻜﹸﻔﺮِﻫﻦ .ﻗﻴﻞ :ﺃﻳﻜﻔﹸﺮ ﹶﻥ ﺑﺎﻟﻠﹼﻪ؟ ﻗﺎﻝ :ﻳﻜﹾﻔﺮ ﹶﻥ ﺍﻟﻌﺸﲑ ،ﻭﻳﻜﻔﺮ ﹶﻥ ﺍﻹِﺣﺴﺎﻥ ،ﻟﻮ ﺃﹶﺣﺴﻨ ﻚ ﺷﻴﺌﺎﹰ، ﺖ ﺇﱃ ﺇﺣْﺪﺍﻫ ﻦ ﺍﻟ ﺪ ْﻫ ﺮ ﹸﻛﻠﱠﻪ ،ﹸﺛﻢ ﺭﺃﺕ ﻣِﻨ ﻚ ﺧﲑﹰﺍ ﻗﻂﱡ. ﺖ ِﻣﻨ ﻗﺎﻟﺖ :ﻣﺎ ﺭﺃْﻳ ﱄ ﺃﻧﻜﹸﻢ ﺗﻔﺘﻨﻮﻥ ﰲ ﺍﻟﻘﹸﺒﻮ ِﺭ ﻣِﺜﻞﹶ ،ﺃﻭ ﻗﹶﺮﻳﺒﹰﺎ ِﻣ ْﻦ ِﻓْﺘﻨ ِﺔ ﺍﻟ ﺪﺟﺎﻝ، ﻭﻣﻨﻬﺎ) :ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸﻭﺣِﻲ ﺇ ﱠ ﻳﺆْﺗﻰ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﹶﻓﻴﻘﺎﻝ ﻟﻪ :ﻣﺎ ِﻋ ﹾﻠﻤﻚ ِﺑﻬﺬﺍ ﺍﻟ ﺮ ﺟﻞِ؟ ﹶﻓﹶﺄﻣﺎ ﺍﳌﹸﺆﻣِﻦ ﺃﻭ ﻗﺎﻝ :ﺍﳌﹸﻮﻗِﻦ ،ﻓﻴﻘﻮﻝ: ﺕ ﻭﺍ ﹸﳍﺪﻯ ،ﹶﻓﹶﺄﺟﺒﻨﺎ ،ﻭﺁﻣﻨﺎﱠ ،ﻭﺍﺗﺒﻌﻨﺎ ،ﻓﻴﻘﺎﻝ ﹶﻟﻪ :ﱎ ﺻﺎﻟِﺤﹰﺎ ﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ،ﺟﺎﺀﻧﺎ ﺑﺎﻟﺒﻴﻨﺎ ِ ﻣ ﺱ ﲰﻌْﺖ ﺍﻟﻨﺎ ﺖ ﳌﺆﻣﻨﺎ ،ﻭﺃﻣﺎ ﺍﳌﹸﻨﺎﻓِﻖ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ :ﺍ ﹸﳌﺮْﺗﺎﺏ ،ﻓﻴﻘﹸﻮﻝ :ﻻ ﺃ ْﺩﺭِﻱِ ، ﹶﻓ ﹶﻘ ْﺪ ﻋﻠِﻤﻨﺎ ﺇﻥ ﻛﻨ ﻳﻘﻮﻟﹸﻮﻥ ﺷﻴﺌﺎﹰ ،ﻓﻘﻠﺘﻪ().(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 ﻭﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﹶﻪ ﺇ ﱠﻻ ﺍﻟﻠﹼﻪ ،ﻭﺃﻧﻪ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﰒ ﻗﺎﻝ) :ﹶﺃﻳﻬﺎ ﺍﻟﻨﱠﺎﺱ ،ﹸﺃﻧ ِ ﺕ ﺭﺑﻲ ﳌﹶﺎ ﺃ ْﺧﺒﺮﺗﻤﻮﱐ ِﺑ ﹶﺬﻟِﻚ؟ ﹶﻓﻘﹶﺎ ﻡ ﺭ ﺟﻞﹲ، ﺕ ﰲ ﺷﻲﺀ ِﻣ ْﻦ ﺗْﺒﻠِﻴﻎ ِﺭﺳﺎﻻ ِ ﺗ ْﻌﻠﹶﻤﻮ ﹶﻥ ﺃﻧﻲ ﻗﹶﺼ ْﺮ ﻚ(. ﺖ ُﻷ ﻣِﺘﻚ ،ﻭﻗﹶﻀْﻴ ﺤ ﺼْ ﺕ ﺭﺑﻚ ،ﻭﻧ ﺖ ِﺭﺳﺎ ﹶﻻ ِ ﻚ ﹶﻗ ْﺪ ﺑﻠﱠ ْﻐ ﺸ ﻬﺪ ﺃﱠﻧ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻧ ْ ﺖ ﺍﻟﱠﺬﻱ ﻋﹶﻠْﻴ ﻑ ﻫﺬﺍ ﺍﻟ ﹶﻘﻤﺮ، ﺸﻤْﺲ ،ﻭ ﹸﻛﺴﻮ ﻑ ﻫ ِﺬ ِﻩ ﺍﻟ ﹸﺛﻢ ﻗﹶﺎﻝ) :ﺃﻣﺎ ﺑﻌ ﺪ ﻓﺈ ﱠﻥ ِﺭﺟﺎ ﹰﻻ ﻳﺰ ﻋﻤﻮ ﹶﻥ ﹶﺃﻥﱠ ﹸﻛﺴﻮ ﺕ ِﺭﺟﺎ ٍﻝ ﻋ ﹶﻈﻤﺎ َﺀ ِﻣ ْﻦ ﹶﺃﻫْﻞ ﺍﻷ ْﺭﺽِ ،ﻭﺇﻧﻬﻢ ﹶﻗ ْﺪ ﻭ ﺯﻭﺍ ﹶﻝ ﻫﺬﻩ ﺍﻟﻨﺠﻮ ِﻡ ﻋﻦ ﻣﻄﺎﻟِﻌﻬﺎ ﻟِﻤﻮ ِ ﺤ ِﺪﺙﹸ ﺕ ﺍﻟﻠﹼﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﱃ ﻳ ْﻌﺘِﺒﺮِ ﺑﻬﺎ ﻋِﺒﺎ ﺩﻩ ،ﹶﻓﻴﻨ ﹸﻈ ﺮ ﻣ ْﻦ ﻳْ ﹶﻛ ﹶﺬﺑﻮﺍ ،ﻭﹶﻟ ِﻜﻨﻬﺎ ﺁﻳﺎﺕ ﻣِﻦ ﺁﻳﺎ ِ ﺻﻠﱢﻲ ﻣﺎ ﹶﺃْﻧﺘﻢ ﻻﻗﹸﻮﻩ ِﻣ ْﻦ ﺃ ْﻣ ِﺮ ﺩﻧﻴﺎ ﹸﻛ ْﻢ ﺖ ﹸﺃ ﻣِﻨﻬﻢ ﺗ ْﻮﺑﺔﹰ ،ﻭﺍْﻳ ﻢ ﺍﻟﻠﱠ ِﻪ ﹶﻟ ﹶﻘ ْﺪ ﺭﹶﺃْﻳﺖ ﻣﻨﺬ ﹸﻗ ْﻤ ﺝ ﺛﹶﻼﺛﹶﻮﻥ ﹶﻛﺬﱠﺍﺑﹰﺎ ﺁﺧ ﺮﻫﻢ ﺨﺮ ﻭﺁ ِﺧ ﺮِﺗﻜﹸﻢ ،ﻭﺇﻧ ﻪ -ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ْﻋﹶﻠﻢ - ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎ ﻋﺔﹸ ﺣﺘﻰ ﻳ ْ ﺍﻷ ْﻋ ﻮﺭ ﺍﻟ ﺪﺟﺎﻝﹸ ،ﻣ ْﻤﺴﻮﺡ ﺍﻟ ﻌْﻴ ِﻦ ﺍﻟﻴﺴْﺮﻯ ،ﹶﻛﹶﺄﻧﻬﺎ ﻋْﻴﻦ ﺃﹶﰊ ﲢﲕ ﻟِﺸْﻴ ٍﺦ ﺣِﻴﻨﺌ ٍﺬ ﻣﻦ ﺍ َﻷْﻧﺼﺎﺭِ، ) (٧٢٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٣٩ ،٤٣٨/٢ﻭﻣﺴﻠﻢ ) ،(٩٠٣)(٩٠١ﻭﺍﳌﻮﻃﺄ ).(١٨٧ ،١٨٦/١
٢٥٧ ﺻ ﺪﹶﻗﻪ ﻑ ﻳ ْﺰﻋﻢ ﺃﻧﻪ ﺍﻟﱠﻠﻪ ،ﹶﻓﻤﻦ ﺁ ﻣ ﻦ ِﺑ ِﻪ ﻭ ﺴ ْﻮ ﺨ ﺮﺝْ ،ﻓ ﺑﻴﻨﻪ ﻭﺑْﻴ ﻦ ﺣﺠﺮﺓ ﻋﺎﺋﺸﺔ ،ﻭﺇﻧﻪ ﻣﺘﻰ ﻳ ْ ﻭﺍﺗﺒﻌﻪ ،ﻟﹶﻢ ﻳﻨ ﹶﻔﻌْﻪ ﺻﺎﱀ ﻣِﻦ ﻋ ﻤﻠِﻪ ﺳﹶﻠﻒ ،ﻭﻣﻦ ﹶﻛﻔﹶﺮ ﺑﻪ ﻭ ﹶﻛﺬﱠﺑﻪ ،ﻟﹶﻢ ﻳﻌﺎﻗﹶﺐ ﺑﺸﻲ ٍﺀ ِﻣ ْﻦ ﺤﺼﺮ ﺖ ﺍﳌﹶﻘﺪِﺱ ،ﻭﺇﻧﻪ ﻳ ْ ﳊ ﺮ ﻡ ﻭﺑْﻴ ﺽ ﹸﻛﱢﻠﻬﺎ ﺇ ﱠﻻ ﺍ ﹶ ﻋ ﻤِﻠ ِﻪ ﺳﻠﹶﻔﺎﹰ ،ﻭﺇﻧﻪ ﺳﻴﻈ ﻬﺮ ﻋﻠﹶﻰ ﺍ َﻷ ْﺭ ِ ﺍﳌﹸﺆﻣﻨﲔ ﰲ ﺑﻴْﺖ ﺍ ﹶﳌ ﹾﻘﺪِﺱ ،ﹶﻓﻴ ﺰﹾﻟﺰﻟﻮ ﹶﻥ ﺯِﻟﺰﺍ ﹰﻻ ﺷﺪِﻳ ﺪﺍﹰ ،ﹸﺛﻢ ﻳﻬِﻠﻜﹸﻪ ﺍﻟﻠﹼﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻭﺟﻨﻮﺩﻩ ،ﺣﱴ ﺠ ﺮ ِﺓ ﻟﻴﻨﺎﺩﻱ :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 ﺣﺘﻰ ﺗ ﺮﻭْﺍ ﺃﹸﻣﻮﺭﹰﺍ ﻳﺘﻔﹶﺎﹶﻗ ﻢ ﻳﻬﻮ ِﺩﻱ ،ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﻛﹶﺎِﻓﺮ ،ﹶﻓﺘﻌﺎ ﹶﻝ ﻓﺎ ﹾﻗﺘ ﹾﻠ ﻪ ﻗﹶﺎ ﹶﻝ :ﻭﹶﻟ ْﻦ ﻳﻜﹸﻮ ﹶﻥ ﺫِﻟ ﺑﻴْﻨﻜﻢ ﺷ ﹾﺄﻧﻬﺎ ﰲ ﹶﺃْﻧ ﹸﻔﺴِﻜﻢ ،ﻭﺗﺴﺎﺀﻟﻮ ﹶﻥ ﺑﻴْﻨﻜﻢ :ﻫ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﻧﺒﻴ ﹸﻜ ْﻢ ﹶﺫﻛﹶﺮ ﹶﻟ ﹸﻜ ْﻢ ِﻣْﻨﻬﺎ ِﺫﻛﹾﺮﹶﺍ: ﻚ ﺍﻟ ﹶﻘْﺒﺾ.(٧٢٧)( ﻭﺣﺘﻰ ﺗﺰﻭ ﹶﻝ ِﺟﺒﺎ ﹲﻝ ﻋ ْﻦ ﻣﺮﺍﺗِﺒﻬﺎ ،ﱠﰒ ﻋﻠﻰ ﺃﺛﹶﺮ ﹶﺫِﻟ ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺻﺢ ﻋﻨﻪ ج :ﻣﻦ ﺻﻔﺔ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺧﻄﺒﺘﻬﺎ .ﻭﻗﺪ ﺭﻭﻱ 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 :ﺇﺎ ﻛﺈﺣﺪﻯ ﺻﻼﺓ ﻻ ﻳﺼﺤﺤﻮﻥ ﺫﻟﻚ ،ﻛﺎﻹِﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﻟﺒﺨﺎﺭﻱ ،ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻳﺮﻭﻧﻪ ﻏﻠﻄﹰﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺕ ﰲ ﻛﻞ ﺭﻛﻌﺔ، ﻭﻗﺪ ﺳﺄﻟﻪ ﺳﺎﺋﻞ ،ﻓﻘﺎﻝ :ﺭﻭﻯ ﺑﻌﻀﻬﻢ 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 ﺃﺻﺪﻕ ،ﻗﺎﻝ ﻋﻄﺎﺀ :ﺣﺴﺒﺘﻪ ﻳﺮﻳﺪ ﻋﺎﺋﺸﺔ ﺙ ﺭﻛﻮﻋﺎﺕ ﻭﺃﺭﺑ ﻊ ﺳﺠﺪﺍﺕ) .(٧٣٠ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ: ﺍﳊﺪﻳﺚ ،ﻭﻓﻴﻪ :ﻓﺮﻛﻊ ﰲ ﻛ ﱢﻞ ﺭﻛﻌﺔ ﺛﻼ ﹶ )(٧٣١ ﻓﻌﻄﺎﺀ ،ﺇﳕﺎ ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﻋﺒﻴﺪ 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 ﳐﺘﺼﺮﺍ 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 ﻋﺮﻭﺓ ،ﻭﻋﻤﺮﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺧﻼﻓﻪ) (٧٣٢ﻭﻋﺮﻭﺓ ﻭﻋﻤﺮﺓ ﺃﺧ ﳍﺎ ﻣﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻭﳘﺎ ﺍﺛﻨﺎﻥ ،ﻓﺮﻭﺍﻳﺘﻬﻤﺎ 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 ﺑﺎﻟﻨﺎﺱ ﺳ ِ ﺍﻟﺸﻤ ﺍﳊﺪﻳﺚ).(٧٣٣ ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ :ﻣﻦ ﻧﻈﺮ ﰲ ﻗﺼﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﻗﺼﺔ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ،ﻋﻠﻢ ﺃﻤﺎ 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 ﺳﻠﻴﻤﺎﻥ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﺟﺎﺑﺮ، ﻗﺎﻝ :ﰒ ﻭﻗﻊ ﺍﳋﻼ ﻭﺑﲔ ﻫﺸﺎﻡ ﺍﻟﺪﺳﺘﻮﺍﺋﻲ ،ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ،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 ﻋﻤﺮﺓ 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 ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ :ﺳﺖ ﺭﻛﻌﺎﺕ ﰲ ﺃﺭﺑﻊ ﻑ ﻭﻳﻮﺍﻓﻘﻬﺎ 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 ﻳﺪﻟﺲ ،ﻭﱂ ﻳﺒﲔ ﻓﻴﻪ ﲰﺎﻋﻪ 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 ﳜﺮﺝ 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 ﻭﺭﻭﻱ 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 ،ﺍﻟﱠﻠﻬﻢ ﹶﺃﻏِﺜﻨﺎ، ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ِﻏﹾﺜﻨﺎ ،ﺍﻟﻠﹼﻬﻢ ﺍﺳﻘِﻨﺎ ،ﺍﻟﱠﻠﻬﻢ ﺍﺳ ِﻘﻨﺎ ،ﺍﻟﱠﻠ ﻬﻢ ﺍﺳ ِﻘﻨﺎ().(٧٣٧ ﺱ ﻳﻮﻣﹰﺎ ﳜﺮﺟﻮﻥ ﻓﻴﻪ ﺇﱃ ﺍﳌﺼﻠﻰ ،ﻓﺨﺮﺝ ﳌﺎ ﻃﻠﻌﺖ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ج ﻭﻋﺪ ﺍﻟﻨﺎ )(٧٣٨ ﺻ ِﻌ ﺪ ﺲ ﻣﺘﻮﺍﺿﻌﺎﹰ ،ﻣﺘﺒ ﱢﺬﻻﹰ ،ﻣﺘﺨﺸﻌﺎﹰ ،ﻣﺘﺮ ﺳﻼﹰ ،ﻣﺘﻀﺮﻋﹰﺎ ،ﻓﻠﻤﺎ ﻭﺍﰱ ﺍﳌﺼﻠﱠﻰ ، ﺍﻟﺸﻤ ﺍﳌﻨﱪ -ﺇﻥ ﺻﺢِ ،ﻭﺇﻻ ﻓﻔﻲ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﺷﻲﺀ -ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﻛﺒﺮﻩ ،ﻭﻛﺎﻥ ﳑﺎ ﻚ ﻳ ْﻮ ِﻡ ﺍﻟﺬﹶﻳﻦ، ﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ ،ﺍﻟ ﺮﺣْﻤﻦ ﺍﻟﺮﺣﻴﻢ ،ﻣﺎِﻟ ِ ﳊ ْﻤﺪ ﻟِﻠﻪ ﺭ ﺣﻔِﻆ ﻣﻦ ﺧﻄﺒﺘﻪ ﻭﺩﻋﺎﺋﻪ) :ﺍ ﹶ ﺖ ﺍﻟﻠﱠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ،ﺗ ﹾﻔﻌﻞ ﻣﺎ ﺗﺮﻳﺪ ،ﺍﻟﱠﻠﻬﻢ ﻻ ﺇﻻ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠﻪ ،ﻳ ﹾﻔ ﻌﻞﹸ ﻣﺎ ﻳﺮﻳﺪ ،ﺍﻟﱠﻠﻬﻢ ﺃﹶﻧ ﺖ ﺍﻟ ﻐﲏ ﻭﻧﺤْﻦ ﺍﻟ ﹸﻔﻘﹶﺮﺍﺀُ ،ﹶﺃْﻧﺰِﻝ ﻋﻠﹶﻴﻨﺎ ﺍﻟ ﻐْﻴﺚﹶ ،ﻭﺍﺟﻌﻞ ﻣﺎ ﹶﺃْﻧ ﺰﹾﻟﺘﻪ ﻋﻠﻴﻨﺎ ﻗﹸ ﻮ ﹰﺓ ﺇﻟﻪ ﺇﻻ ﹶﺃْﻧﺖ ،ﹶﺃْﻧ )(٧٣٩ ﰒ ﺭﻓﻊ ﻳﺪﻳﻪ ،ﻭﺃﺧﺬ ﰲ ﺍﻟﺘﻀﺮﻉ ،ﻭﺍﻻﺑﺘﻬﺎﻝ ،ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﺑﺎﻟﻎ ﹶﻟﻨﺎ ،ﻭﺑﻼ ﹶﻏﹰﺎ ﺇﱃ ﺣﲔ( ﺽ ﺇﺑﻄﻴﻪ ،ﰒ ﺣﻮﻝ ﺇﱃ ﺍﻟﻨﺎﺱ ﻇﻬﺮﻩ ،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 ﻳﺤﻔﻆ 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) :ﺍﻟﱠﻠﻬﻢ ﺍ ْﺳﻘِﻨﺎ ﹶﻏﻴْﺜﹰﺎ ﻣﻐﻴﺜﺎ ﻣﺮِﻳﻌﹰﺎ ﹶﻃﺒﻘﹰﺎ ﻋﺎ ِ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 ﺿﺎ ﺭ().(٧٤٠ ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ :ﺃﻧﻪ ج ﺍﺳﺘﺴﻘﻰ ﻋﻨﺪ ﺃﺣﺠﺎﺭ ﺍﻟﺰﻳﺖ ﻗﺮﻳﺒﹶﺎ ﻣﻦ ﺍﻟﺰﻭﺭﺍﺀ ،ﻭﻫﻲ ﺧﺎﺭﺝ ﻒ ﻋﻦ ﳝﲔ ﺍﳋﺎﺭﺝ ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻳﺪﻋﻰ 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 ﺭﺑﻜﻢ ﹶﺃ ﹾﻥ ﻳ ْ ﻗﹶﺎﻟﹸﻮﻫﺎ؟ ﻋ ﻂ ﻳﺪﻳﻪ ،ﻭﺩﻋﺎ ،ﻓﻤﺎ ﺭ ﺩ ﻳﺪﻳﻪ ﻣﻦ ﺩﻋﺎﺋﻪ ،ﺣﱴ ﺴﹶ ﺴ ِﻘﻴﻜﻢ ،ﺛﹸ ﻢ ﺑ ﺃﻇﱠﻠ ﻬ ﻢ ﺍﻟﺴﺤﺎﺏ ،ﻭﺃﹸﻣﻄِﺮﻭﺍ ،ﻓﺄﻓﻌ ﻢ ﺍﻟﺴﻴ ﹸﻞ ﺍﻟﻮﺍﺩﻱ ،ﻓﺸﺮﺏ ﺍﻟﻨﺎﺱ ،ﻓﺎﺭﺗ ﻮﻭْﺍ(. ﻭﺣﻔﻆ ﻣﻦ ﺩﻋﺎﺋﻪ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ) :ﺍﻟﱠﻠﻬﻢ ﺍﺳ ِﻖ ِﻋﺒﺎ ﺩ ﻙ ﻭﺑﻬﺎِﺋ ﻤﻚ ،ﻭﺍْﻧﺸِ ﺮ ﺭ ْﺣ ﻤﺘﻚ، ﻼ ﺖ()) ،(٧٤٢ﺍﻟﹶﻠﻬﻢ ﺍ ْﺳﻘِﻨﺎ ﻏﹶﻴﺜﹰﺎ ﻣﻐِﻴﺜﹰﺎ ﻣﺮﻳﺌﺎﹰ ،ﻣﺮﻳﻌﺎﹰ ،ﻧﺎﻓِﻌﹰﺎ ﻏﲑ ﺿﺎﺭ ،ﻋﺎ ِﺟ ﹰ ﻭﹶﺃﺣْﻲ ﺑﹶﻠ ﺪ ﻙ ﺍ ﹶﳌﻴ 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 ْﺮﺑﺪِﻩ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﺍﻟﻠﱠﻬﻢ ﺍﺳ ِﻘﻨﺎ ﺣﺘﻰ ﻳﻘﻮ ﻡ ﺃﺑﻮ ﹸﻟﺒﺎﺑﺔ ﻋﺮﻳﺎﻧﺎﹰ ،ﹶﻓﻴﺴ ﺪ ﺛﹶﻌﹶﻠ ﺴﺪ ﺑﺈﺯﺍﺭﻩ( ،ﻓﺄﻣﻄﺮﺕ ،ﻓﺎﺟﺘﻤﻌﻮﺍ ﺇﱃ ﺃﰊ ﻟﹸﺒﺎﺑﺔ ،ﻓﻘﺎﻟﻮﺍ :ﺇﺎ ﻟﻦ ﺗﻘﻠ ﻊ ﺣﱴ ﺗﻘﻮﻡ ﻋﺮﻳﺎﻧﺎﹰ ،ﻓﺘ ﺐ ﻣﺮﺑﺪﻙ ﺑﺈﺯﺍﺭﻙ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﻔﻌﻞ ،ﻓﺎﺳﺘﻬﻠﺖ ﺍﻟﺴﻤﺎﺀ).(٧٤٤ ﺛﻌﻠ ﻭﳌﺎ ﻛﺜﺮ ﺍﳌﻄﺮ ،ﺳﺄﻟﻮﻩ ﺍﻻﺳﺘﺼﺤﺎﺀ ،ﻓﺎﺳﺘﺼﺤﻰ ﳍﻢ ﻭﻗﺎﻝ) :ﺍﻟﻠﻬﻢ ﺣﻮﺍﹶﻟْﻴﻨﺎ ﻭﻻ ﺸﺠﺮ().(٧٤٥ ﻋﻠﹶﻴﻨﺎ ،ﺍﻟﱠﻠﻬﻢ ﻋﻠﻰ ﺍﻵﻛﺎﻡ ﻭﺍﳉِﺒﺎﻝ ،ﻭﺍﻟﻈﱢﺮﺍﺏ ،ﻭﺑﻄﻮ ِﻥ ﺍﻷﻭﺩﻳﺔ ﻭ ﻣﻨﺎﺑِﺖ ﺍﻟ ﻭﻛﺎﻥ ج :ﺇﺫﺍ ﺭﺃﻯ ﻣﻄﺮ ﻗﺎﻝ) :ﺍﱠﻟﻠﻬﻢ ﺻﻴﺒﹰﺎ ﻧﺎﻓِﻌﹰﺎ().(٧٤٦ ﻭﻛﺎﻥ ﳛﺴﺮ ﺛﻮﺑﻪ ﺣﱴ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﳌﻄﺮ ،ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ،ﻓﻘﺎﻝ) :ﻷﻧﻪ ﺣﺪﻳﺚﹸ 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 ﺮﺑﻪ().(٧٤٧ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ :ﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃﻢ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﳍﺎﺩ ،ﺃﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﺇﺫﺍ ﺤ ﻤ ﺪ ﺳﺎﻝ ﺍﻟﺴﻴﻞ ﻗﺎﻝ) :ﺍﺧ ﺮﺟﻮﺍ ِﺑﻨﺎ ﺇﱃ ﻫﺬﹶﺍ ﺍﹶﻟﺬِﻱ ﺟ ﻌﹶﻠﻪ ﺍﷲ ﹶﻃﻬﻮﺭﺍﹰ ،ﹶﻓﻨﺘ ﹶﻄ ﻬ ﺮ ﻣﻨﻪ ،ﻭﻧ ْ ﺍﻟﻠﱠ ﻪ ﻋﹶﻠْﻴ ِﻪ().(٧٤٨ ﻭﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃﺗﻬﻢ ،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 ﲤﺴﺤﻨﺎ 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 ،ﺍﻟﱠﻠﻬﻢ ﺍﺳ ِﻘﻨﺎ ﻼ ﻋﺎ ﻣﹰﺎ ﹶﻃﺒﻘﹰﺎ ﺳ )ﺍﻟﱠﻠﻬﻢ ﺍﺳ ِﻘﻨﺎ ﻏﻴﺜﹰﺎ ﻣﻐﻴﺜﹰﺎ ﻫﻨِﻴﺌﹰﺎ ﻣﺮِﻳﺌﹰﺎ ﹶﻏﺪﻗﹰﺎ ﻣﺠﱢﻠ 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 ﻏﲑﻙ ،ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺘﻐﻔِﺮﻙ ،ﺇﻧﻚ ﻒ ﻋﻨﺎ ﻣِﻦ ﺍﻟﺒﻼﺀ ﻣﺎ ﻻ ﻳﻜ ِ ﻉ ﻭﺍﻟﻌﺮﻱ ،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 ﹶﻟﻬﺎ﴾ ﺴ ﺍﻟﻨﺎﺱ ،ﻗﺎﻝ :ﻣﻄِﺮﻧﺎ ﺑﻨﻮ ِﺀ ﺍﻟﻔﹶﺘﺢ ،ﰒ ﻳﻘﺮﺃ﴿ :ﻣﺎ ﻳﻔﺘ ﺢ ﺍﻟﱠﻠ ﻪ ﻟِﻠﻨﺎﺱ ﻣﻦ ﺭ ْﺣ ﻤ ٍﺔ ﻓﻼ ﳑ ِ ]ﻓﺎﻃﺮ.(٧٥١)[٢ : ﻗﺎﻝ :ﻭﺃﺧﱪﱐ ﻣﻦ ﻻ ﺃﻢ 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) :ﺍﻃﻠﺒﻮﺍ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﺘﻘﺎﺀ ﺍﳉﻴﻮﺵ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ،ﻭﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ().(٧٥٢ ﺐ ﺍﻹِﺟﺎﺑﺔ ﻏﺪ :ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ ،ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ .ﻗﺎﻝ ﺖ ﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻃﻠ ﻭﻗﺪ ﺣﻔ 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 ﺍﻟﺒﺄﺱ ،ﻭﺗ ْ ﺏ ﺍﻟﺪﻋﺎﺀ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﻃﻦ :ﻋﻨﺪ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺼﻔﻮﻑ، ﺏ ﺍﻟﺴﻤﺎﺀ ،ﻭﻳﺴﺘﺠﺎ ﻗﺎﻝ) :ﺗﻔﺘ ﺢ ﺃﺑﻮﺍ ﻭﻋِﻨ ﺪ ﻧﺰﻭﻝ ﺍﻟ ﻐﻴْﺚ ،ﻭﻋﻨ ﺪ ﺇﹶﻗﺎﻣﺔ ﺍﻟﺼﻼﺓِ ،ﻭ ِﻋْﻨ ﺪ ﺭْ ﺅﻳ ِﺔ ﺍﻟ ﹶﻜ ْﻌﺒ ِ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 ،ﻓﺄﻳﺘﻬﻦ ﺧﺮﺝ ﺳﻬﻤﻬﺎ ،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 ﻳﺒﺎﺭﻙ ﻷُ ﻣِﺘ ِﻪ ﰲ ﺑﻜﻮﺭﻫﺎ).(٧٥٦ ﻭﻛﺎﻥ ﺇﺫﺍ ﺑﻌﺚ ﺳﺮﻳﺔ ﺃﻭ ﺟﻴﺸﺎﹰ ،ﺑﻌﺜﻬﻢ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻭﺃﻣ ﺮ ﺍﳌﺴﺎﻓﺮﻳﻦ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺐ ﺛﻼﺛﺔ ﺃﻥ ﻳﺆﻣﺮﻭﺍ ﺃﺣﺪﻫﻢ) .(٧٥٧ﻭﻰ ﺃﻥ ﻳﺴﺎﻓﺮ ﺍﻟﺮﺟﻞ ﻭﺣﺪﻩ) ،(٧٥٨ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﺮﺍ ِﻛ ﺷْﻴﻄﹶﺎﻥﹲ ،ﻭﺍﻟﺮﺍﻛِﺒﺎ ِﻥ ﺷْﻴﻄﹶﺎﻧﺎﻥِ ،ﻭﺍﻟﺜﱠﻼﹶﺛﺔﹸ 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 )ﺍﻟﹶﻠﻬﻢ ﺇﹶﻟﻴْﻚ ﺗ ﻮ ﺟ ْﻬﺖ ،ﻭِﺑ ﺼﻤْﺖ ،ﺍﻟﱠﻠﻬﻢ ﺍ ﹾﻛﻔِﲏ ﻣﺎ ﹶﺃﳘﱠﲏ ﻭﻣﺎ ﹶﻻ ﹶﺃ ْﻫﺘﻢ ﺑﻪِ ،ﺍﻟﱠﻠ ﻬﻢ ﺯ ﻭﺩْﱐ ﺍﻟﺘ ﹾﻘﻮﻯ ،ﻭﺍ ﹾﻏ ِﻔ ْﺮ ﱄ ﹶﺫْﻧﺒِﻲ، ﺍ ْﻋﺘ ﺨْﻴ ِﺮ ﹶﺃﻳﻨﻤﺎ ﺗ ﻮ ﺟ ْﻬﺖ.(٧٦٠)( ﻭ ﻭ ﺟ ْﻬﻨِﻲ ﻟِﻠ ﺖ ﺇﻟﻴﻪ ﺩﺍﺑﺘﻪ ﻟﲑﻛﺒﻬﺎ ،ﻳﻘﻮﻝ) :ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﺣﲔ ﻳﻀﻊ ﺭﺟﻠﻪ ﰲ ﻭﻛﺎﻥ ﺇﺫﺍ ﹸﻗﺪﻣ ﺨ ﺮ ﹶﻟﻨﺎ ﻫﺬﺍ ﻭﻣﺎ ﹸﻛﻨﺎ ﹶﻟﻪ ﺍﻟﺮﻛﺎﺏ ،ﻭﺇﺫﺍ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ،ﻗﺎﻝ :ﺍﳊﻤ ﺪ ﷲ ﺍﻟﹶﺬﻱ ﺳ ﳊ ْﻤﺪِ ﻟﱠﻠﻪِ ،ﰒ ﻳﻘﻮﻝ.: ﳊ ْﻤﺪِ ﻟﱠﻠﻪِ ،ﺍﳊﹶﻤﺪ ِﻟﱠﻠﻪِ ،ﺍ ﹶ ﲔ ﻭﺇﻧﺎ ِﺇﻟﹶﻰ ﺭﺑﻨﺎ ﳌْﻨ ﹶﻘﻠِﺒﻮﻥﹶ ،ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ :ﺍ ﹶ ﲟ ﹾﻘﺮِﻧ ﻚ ِﺇﻧ ﻲ ﹶﻇﹶﻠ ْﻤﺖ ﻧ ﹾﻔﺴِﻲ ،ﻓﹶﺎﻏ ِﻔ ِﺮ ﻟِﻲ ِﺇﻧﻪ ﹶﻻ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﺃﹶﻛﱪ ،ﰒ ﻳﻘﻮ ﹲﻝ :ﺳْﺒﺤﺎﻧ ﻚ ﰲ ﺳ ﹶﻔ ِﺮﻧﺎ ﻫﺬﹶﺍ ﺍﻟِﺒ ﺮ ﺖ() (٧٦١ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﻠﱠﻬﻢ ﺇﻧﺎ ﻧﺴْﺄﻟﹸ ﺏ ِﺇﻻﱠ ﺃﹶﻧ ﻳﻐْﻔﺮ ﺍﻟ ﹸﺬﻧﻮ ﻭﺍﻟﺘ ﹾﻘﻮﻯ ،ﻭ ِﻣ ﻦ ﺍﻟ ﻌ ﻤ ِﻞ ﻣﺎ ﺗ ْﺮﺿﻰ ،ﺍﻟﱠﻠﻬﻢ ﻫﻮﻥ ﻋﹶﻠْﻴﻨﺎ ﺳ ﹶﻔ ﺮﻧﺎ ﻫﺬﺍ ،ﻭﺍ ﹾﻃ ِﻮ ﻋﻨﺎ ﺑﻐ ﺪﻩ ،ﺍﻟﻠﱠﻬﻢ ﺴ ﹶﻔﺮِ، ﻚ ﻣِﻦ ﻭ ْﻋﺜﹶﺎ ِﺀ ﺍﻟ ﱐ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﳋﻠِﻴ ﹶﻔﺔﹸ ﰲ ﺍ َﻷ ْﻫﻞِ ،ﺍﻟﹶﻠ ﻬﻢ ﺇ ﱢ ﺴ ﹶﻔﺮِ ،ﻭﺍ ﹶ ﺖ ﺍﻟﺼﺎ ِﺣﺐ ﰲ ﺍﻟ ﹶﺃْﻧ ﻭﻛﹶﺂﺑ ِﺔ ﺍﳌﻨ ﹶﻘﹶﻠﺐِ ،ﻭﺳﻮ ِﺀ ﺍ ﹶﳌْﻨ ﹶﻈ ِﺮ ﰲ ﺍﻷَﻫ ِﻞ ﻭﺍﳌﹶﺎ ِﻝ( ﻭﺇﺫﺍ ﺭﺟﻊ ،ﻗﺎﳍﻦ ،ﻭﺯﺍﺩ ﻓﻴﻬﻦ) :ﺁﻳﺒﻮﻥ ﺗﺎِﺋﺒﻮ ﹶﻥ ﻋﺎِﺑﺪﻭﻥ ِﻟ ﺮﺑﻨﺎ ﺣﺎ ِﻣﺪﻭﻥ(. )(٧٦٢ ﻭﻛﺎﻥ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺇﺫﺍ ﻋﻠﻮﺍ ﺍﻟﺜﻨﺎﻳﺎ ،ﻛﺒﺮﻭﺍ ،ﻭﺇﺫﺍ ﻫﺒﻄﻮﺍ ﺍﻷﻭﺩﻳﺔ ،ﺳﺒﺤﻮﺍ . ﺴْﺒ ِﻊ ﻭﻣﺎ ﺕ ﺍﻟ ﺴﻤﺎﻭﺍ ِ ﺏ ﺍﻟ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺷﺮﻑ ﻋﻠﻰ ﻗﺮﻳﺔ ﻳﺮﻳﺪ ﺩﺧﻮﻟﹶﻬﺎ ﻳﻘﻮ ﹸﻝ )ﺍﻟﱠﻠ ﻬﻢ ﺭ ﺡ ﻭﻣﺎ ﺏ ﺍﻟ ﺮﻳﺎ ِ ﺿﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ﲔ ﻭﻣﺎ ﹶﺃ ْ ﺸﻴﺎ ِﻃ ِ ﺏ ﺍﻟ ﺴْﺒ ِﻊ ﻭﻣﺎ ﹶﺃ ﹾﻗﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ﺏ ﺍﻷَﺭﺿﲔ ﺍﻟ ﺃ ﹾﻇﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ﻚ ِﻣ ْﻦ ﺷ ﺮﻫﺎ ،ﻭ ﺷ ﺮ ﹶﺃ ْﻫِﻠﻬﺎ ﻭ ﺷ ﺮ ﻣﺎ ﻚ ﺧْﻴ ﺮ ﻫﺬِﻩ ﺍﻟ ﹶﻘ ْﺮﻳ ِﺔ ﻭ ﺧْﻴ ﺮ ﺃ ْﻫِﻠﻬﺎ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﹶﺫ ﺭْﻳ ﻦ ،ﹶﺃ ْﺳﹶﺄﻟﹸ ﻓِﻴﻬﺎ().(٧٦٣ ﻚ ِﻣ ْﻦ ﺧْﻴ ِﺮ ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻘ ْﺮﻳﺔ ﻭ ﺧْﻴ ِﺮ ﻣﺎ ﻭﺫﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢِ ﺇﻧﻲ ﺃﺳﹶﺄﻟﹸ ﺖ ﻓِﻴﻬﺎ ،ﺍﻟﱠﻠ ﻬﻢ ﺍﺭ ﺯ ﹾﻗﻨﺎ ﺟﻨﺎﻫﺎ ،ﻭﹶﺃ ِﻋ ﹾﺬﻧﺎ ﻚ ِﻣ ْﻦ ﺷ ﺮﻫﺎ ﻭﺷ ﺮ ﻣﺎ ﺟ ﻤ ْﻌ ﺖ ﻓِﻴﻬﺎ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺟ ﻤ ْﻌ )(٧٦٤ ِﻣ ْﻦ ﻭﺑﺎﻫﺎ ،ﻭ ﺣﺒْﺒﻨﺎ ِﺇﻟﹶﻰ ﹶﺃ ْﻫِﻠﻬﺎ ،ﻭ ﺣﺒﺐ ﺻﺎِﻟﺤِﻲ ﹶﺃ ْﻫِﻠﻬﺎ ِﺇﹶﻟْﻴﻨﺎ( . ﻭﻛﺎﻥ ﻳﻘﺼﺮ ﺍﻟ ﺮﺑﺎﻋﻴﺔ ،ﻓﻴﺼﻠﻴﻬﺎ ﺭﻛﻌﺘﲔ ﻣِﻦ ﺣﲔ ﳜﺮﺝ 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 ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﺃ ﱠﰎ ﺍﻟﺮﺑﺎﻋﻴﺔ ﰲ ﺳﻔﺮﻩ ﺍﻟﺒﺘﺔ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ :ﺃﻥ ﺍﻟﻨﱯ ج ﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺼ ﺮ ﰲ ﺍﻟﺴﻔﺮ ﻭﻳِﺘﻢ ،ﻭﻳ ﹾﻔ ِﻄﺮ ﻭﻳﺼﻮﻡ ،ﻓﻼ ﻳﺼ 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 ﻳﻔﻄﺮ ﻭﻳﺼﻮﻡ ،ﺃﻱ :ﺗﺄﺧﺬ ﻫﻰ ﺑﺎﻟﻌﺰﳝﺔ ﰲ .ﺍﳌﻮﺿﻌﲔ ،ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻣﺎ ﻛﺎﻧﺖ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ِﻟﺘﺨﺎﻟﻒ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﲨﻴ ﻊ ﺃﺻﺤﺎﺑﻪ ،ﻓﺘﺼﻠ ﻲ ﺧﻼﻑ ﺻﻼﻢ ،ﻛﻴﻒ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ :ﺇﻥ ﺍﻟﻠﹼﻪ ﻓﺮﺽ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ ،ﻓﻠﻤﺎ ﻫﺎﺟ ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ، ﺯِﻳﺪ ﰲ ﺻﻼﺓ ﺍﳊﻀﺮ ،ﻭﺃﻗﺮﺕ ﺻﻼﺓ ﺍﻟﺴﻔﺮ) (٧٦٦ﻓﻜﻴﻒ ﻳﻈﻦ ﺎ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﺗﺼﻠ ﻲ ﲞﻼﻑ ﺻﻼﺓ ﺍﻟﻨﱯ ج ﻭﺍﳌﺴﻠﻤﲔ ﻣﻌﻪ. ﻗﻠﺖ :ﻭﻗﺪ ﺃﲤﱠﺖ ﻋﺎﺋﺸ ﹸﺔ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ ج ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ :ﺇﺎ ﺗﺄﻭﻟﺖ ﺾ ﺍﻟﺮﻭﺍﺓ ﻣﻦ ﺍﳊﺪﻳﺜﲔ ﻛﻤﺎ ﺗﺄﻭﻝ ﻋﺜﻤﺎﻥ) (٧٦٧ﻭﺇﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻳﻘﺼﺮ ﺩﺍﺋﻤﺎﹰ ،ﻓﺮﻛﺐ ﺑﻌ ﺼ ﺮ ﺾ ﺍﻟﺮﻭﺍﺓ ،ﻓﻘﺎﻝ :ﻛﺎﻥ ﻳﻘ ﺣﺪﻳﺜﺎﹰ ،ﻭﻗﺎﻝ :ﻓﻜﺎﻥ ﺭﺳﻮﻝ ج ﻳﻘﺼﺮ ﻭﺗﺘﻢ ﻫﻲ ،ﻓﻐﻠﻂ ﺑﻌ ﻭﻳِﺘﻢ ،ﺃﻱ :ﻫﻮ. ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﺗﺄﻭﻟﺘﻪ ﻗﺪ ﺍﺧﺘﻠِﻒ 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 ﻋﻤﺮ ﻭﻋﻠﻰ ﻏﲑﻩ ،ﻓﺴﺄﻝ ﻋﻨﻬﺎ ﺻ ﺪﻗﹶﺔ ِﻣ ﻦ ﺍﻟﻠﱠ ِﻪ) (٧٦٨ﻭﺷﺮﻉ ﺷﺮﻋﻪ ﻟﻸﻣﺔ ،ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﻓﺄﺟﺎﺑﻪ ﺑﺎﻟﺸﻔﺎﺀ ﻭﺃﻥ ﻫﺬﺍ ﻫﺬﺍ ﺑﻴﺎ ﹶﻥ ﺃﻥ ﺣﻜﻢ ﺍﳌﻔﻬﻮﻡ ﻏ ﲑ ﻣﺮﺍﺩ ،ﻭﺃﻥ ﺍﳉﻨﺎﺡ ﻣﺮﺗﻔ ﻊ ﰲ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﻵﻣِﻦ ﻭﺍﳋﺎﺋﻒ ،ﻭﻏﺎﻳﺘﻪ ﺃﻧﻪ ﻧﻮﻉ ﲣﺼﻴﺺ ﻟﻠﻤﻔﻬﻮﻡ ،ﺃﻭ ﺭﻓﻊ ﻟﻪ ،ﻭﻗﺪ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻵﻳﺔ ﺍﻗﺘﻀﺖ ﻗﺼﺮﹰﺍ ﻳﺘﻨﺎﻭﻝ ﻗﺼ ﺮ ﺍﻷﺭﻛﺎﻥ ﺑﺎﻟﺘﺨﻔﻴﻒ ،ﻭﻗﺼﺮ ﺍﻟﻌﺪﺩ ﺑﻨﻘﺼﺎﻥ ﺭﻛﻌﺘﲔ ،ﻭﻗﹸﻴ ﺪ ﺫﻟﻚ ﺑﺄﻣﺮﻳﻦ :ﺍﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ ،ﻭﺍﳋﻮﻑِ ،ﻓﺈﺫﺍ ﻭﺟ ﺪ ﺍﻷﻣﺮﺍﻥِ ،ﺃﺑﻴ ﺢ ﺍﻟﻘﺼﺮﺍﻥ ،ﻓﻴﺼﻠﹸﻮﻥ ﺻﻼ ﹶﺓ ﺍﳋﻮﻑ ﻣﻘﺼﻮﺭﺓ ﻋﺪﺩﻫﺎ ﻭﺃﺭﻛﺎﻧﻬﺎ ،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 ﻗﺼﺮﻩ ﻭﺣﺪﻩ ،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 ﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻭﲰﻴﺖ ﺻﻼﺓ ﺃﻣﻦ ،ﻭﻫﺬﺍ ﻧﻮﻉ ﹶﻗ ْ ﻣﻘﺼﻮﺭﺓ ﺑﺎﻋﺘﺒﺎﺭ ﻧﻘﺼﺎﻥ ﺍﻟﻌﺪﺩ ،ﻭﻗﺪ ﺗﺴﻤﻰ ﺗﺎﻣﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺇﲤﺎﻡ ﺃﺭﻛﺎﺎ ،ﻭﺃﺎ 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 ﻧﻘﺼﺮ ﻭﻗﺪ ﺃ ِﻣﻨﺎ؟ ﻓﻘﺎﻝ ﺻ ﺪﹶﻗﺘﻪ.(٧٧٠)( ﻕ ﺎ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠْﻴ ﹸﻜﻢْ ،ﻓﹶﺎ ﹾﻗﺒﻠﻮﺍ 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 ،ﻭﺩِﻳﻨﻪ 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 ﻳﻮﺍﻇﺐ ﰲ ﺃﺳﻔﺎﺭﻩ ﻋﻠﻰ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ ،ﻭﱂ ﻳﺮﺑﻊ 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 ﻳﺼﻠﻲ 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 ْﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ .ﻣﺘﻔﻖ ﻋﻠﻴﻪ).(٧٧١ ﻭﳌﺎ ﺑﻠﻎ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﺎﻥ ﺻﻠﱠﻰ ﲟِﲎ ﺃﺭﺑ ﻊ ﺭﻛﻌﺎﺕ ﻗﺎﻝ :ﺇﻧﺎ ﺖ ﻣﻊ ﺃﰊ ﺑﻜﺮ ﲟِﲎ ﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﲟِﲎ ﺭﻛﻌﺘﲔ ﻭﺻﻠﻴ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟِﻌﻮﻥ ،ﺻﻠﻴ ﺕ ﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑِﻤﲎ ﺭﻛﻌﺘﲔ ،ﻓﻠﻴﺖ ﺣﻈﻲ ﻣِﻦ ﺃﺭﺑﻊ ﺭﻛﻌﺎ ٍ ﺭﻛﻌﺘﲔ ،ﻭﺻﻠﻴ )(٧٧٢ ﺭ ﹾﻛ ﻌﺘﺎ ِﻥ ﻣﺘﻘﺒﻠﺘﺎ ِﻥ .ﻣﺘﻔﻖ ﻋﻠﻴﻪ .ﻭﱂ ﻳﻜﻦ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻟِﻴﺴﺘﺮﺟﻊ ﻣِﻦ ﻓﻌﻞ ﻋﺜﻤﺎﻥ ﺃﺣﺪ ﺍﳉﺎﺋﺰﻳﻦ ﺍﳌﺨﻴ ِﺮ ﺑﻴﻨﻬﻤﺎ ،ﺑﻞ ﺍﻷﻭﱃ ﻋﻠﻰ ﻗﻮﻝ ،ﻭﺇﳕﺎ ﺍﺳﺘﺮﺟﻊ ﳌﺎ ﺷﺎﻫﺪﻩ ﻣِﻦ ﻣﺪﺍﻭﻣﺔ ﺍﻟﻨﱯ ج ﻭﺧﻠﻔﺎﺋﻪ ﻋﻠﻰ ﺻﻼﺓ ﺭﻛﻌﺘﲔ ﰲ ﺍﻟﺴﻔﺮ. ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻭﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻗﺎﻝ :ﺻﺤﺒ ج ،ﻓﻜﺎﻥ ﰲ ﺍﻟﺴﻔﺮ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺭﻛﻌﺘﲔ ،ﻭﺃﺑﺎ ﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ) (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 ﺣﺠﻮﺍ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ،ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻌﱢﻠﻤﻬﻢ ﺃﻥ ﻓﺮ ﺍﻟﺼﻼﺓ ﺃﺭﺑﻊ ،ﻟﺌﻼ ﻳﺘﻮﻫﻤﻮﺍ ﺃﺎ ﺭﻛﻌﺘﺎﻥ ﰲ ﺍﳊﻀﺮ ﻭﺍﻟﺴﻔﺮ ،ﻭ ﺭﺩ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺑﺄﻢ ﻛﺎﻧﻮﺍ ﺃﺣﺮﻯ ﺑﺬﻟﻚ ﰲ ﺣﺞ ﺍﻟﻨﱯ ج ،ﻓﻜﺎﻧﻮﺍ ﺣﺪﻳﺜﻲ ﻋﻬﺪ ﺑﺎﻹِﺳﻼﻡ ،ﻭﺍﻟﻌﻬ ﺪ ﺑﺎﻟﺼﻼﺓ ﻗﺮﻳﺐ، ﻭﻣﻊ ﻫﺬﺍ ،ﻓﻠﻢ ﻳﺮﺑ ْ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 ﻳﺮﺑﻊ. ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻣِﲎ ﻛﺎﻧﺖ ﻗﺪ ﺑﻨﻴﺖ 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 ﺳﺒﻖ() .(٧٧٤ﻓﺘﺄﻭﻝ ﻋﺜﻤﺎ ﹸﻥ ﻚ ﻣِﻦ ﺍﳊﺮ؟ ﻓﻘﺎﻝ) :ﻻ ﻣﲎ ﻣﻨﺎ ﻧﺒﲏ ﻟﻚ ﲟِﲎ ﺑﻴﺘﹰﺎ ﻳِ ﻈﻠﹸ ﺃﻥ ﺍﻟﻘﺼﺮ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ .ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺑﺄﻥ ﺍﻟﻨﱯ ج ﺃﻗﺎﻡ ﲟﻜﺔ ﻋﺸﺮﹰﺍ ﻳﻘﺼﺮ ) (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) :ﻳﻘﻴ ﻢ ﺍ ﹸﳌﻬﺎﺟﺮ ﺑ ْﻌ ﺪ ﹶﻗﻀﺎ ِ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 ﺍﻟﺼﻼﺓ. ﻳﻘﺼﺮ ﺍﻟﺼﻼﺓ ،ﻭﺃﻗﺎﻡ ﲟِﲎ ﺑﻌﺪ ﻧﺴﻜﻪ 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 ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻳﻀﹰﺎ ﳑﺎ ﻻ ﻳﻘﻮﻯ ،ﻓﺈﻥ ﻋﺜﻤﺎ ﹶﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ ،ﻭﻗﺪ ﻣﻨﻊ ج ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻦ ﺍﻹِﻗﺎﻣﺔ ﲟﻜﺔ ﺑﻌﺪ ﻧﺴﻜﻬﻢ ،ﻭﺭﺧﺺ ﳍﻢ ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻘﻂ ،ﻓﻠﻢ ﻳﻜﻦ ﻋﺜﻤﺎ ﹸﻥ ﻟِﻴﻘﻴﻢ ﺎ ،ﻭﻗﺪ ﻣﻨﻊ ﱯ ج ﻣﻦ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﺭﺧﺺ ﻓﻴﻬﺎ ﺛﻼﺛﹰﺎ ﻭﺫﻟﻚ ﻷﻢ ﺗﺮﻛﻮﻫﺎ ﻟﻠﹼﻪ ،ﻭﻣﺎ ﺗِ ﺮ ﻙ ﻟﻠﹼﻪ ،ﻓﺈﻧﻪ ﻻ ﺍﻟﻨ ﻳﻌﺎﺩ ﻓﻴﻪ ،ﻭﻻ ﻳﺴﺘﺮﺟﻊ ،ﻭﳍﺬﺍ ﻣﻨﻊ ﺍﻟﻨﱯ ج ﻣِﻦ ﺷﺮﺍﺀ ﺍﳌﺘﺼﺪﻕ ﻟﺼﺪﻗﺘﻪ ،ﻭﻗﺎﻝ ﻟﻌﻤﺮ) :ﻻ ﻚ() .(٧٧٦ﻓﺠﻌﻠﻪ ﻋﺎﺋﺪﹰﺍ ﰲ ﺻﺪﻗﺘﻪ ﻣﻊ ﺃﺧﺬﻫﺎ ﺑﺎﻟﺜﻤﻦ. ﺻ ﺪﹶﻗِﺘ ﺗﺸﺘ ِﺮﻫﺎ ،ﻭﻻ ﺗ ﻌ ْﺪ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺴﺎﺩﺱ :ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﺗﺄﻫﻞ ﲟﲎ ﻭﺍﳌﺴﺎﻓﺮ ﺇﺫﺍ ﺃﻗﺎﻡ ﰲ ﻣﻮﺿﻊ ،ﻭﺗﺰﻭﺝ ﻓﻴﻪ، ﺃﻭ ﻛﺎﻥ ﻟﻪ ﺑﻪ ﺯﻭﺟﺔ ،ﺃﰎ ،ﻭﻳﺮﻭﻯ 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 ﺗﺄﻫﻠﺖ ﺎ ،ﻭﺇﱐ ﲰﻌ ﺱ! ﳌﺎ ﹶﻗﺪِﻣ ﻭﻗﺎﻝ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺼﻠﱢﻲ ﺎ ﺻﻼ ﹶﺓ ﻣﻘﻴﻢ( .ﺭﻭﺍﻩ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﰲ ﺗﺄﻫﻞ ﺍﻟ ﺮﺟﻞ ِﺑﺒ ﹾﻠ ﺪﺓٍ ،ﻓﺈﻧﻪ 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 ،ﻭﻋﺎﺩﺗﻪ ﺫﻛﺮ ﺍﳉﺮﺡ ﻭﺍﺮﻭﺣﲔ ،ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺒﻠﻪ ﺃﻥ ﺍﳌﺴﺎﻓﺮ ﺇﺫﺍ ﺗﺰﻭﺝ ،ﻟﺰﻣﻪ ﺍﻹِﲤﺎﻡ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ ،ﻭﺃﺻﺤﺎﻤﺎ ،ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﻣﺎ ﺍﻋﺘﺬِﺭ ﺑﻪ ﻋﻦ ﻋﺜﻤﺎﻥ. ﻭﻗﺪ ﺍﻋﺘِ ﺬ ﺭ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﺎ 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 ﻳﺘﻢ ﳍﺬﺍ ﺍﻟﺴﺒﺐ .ﻭﻗﺪ ﺭﻭﻯ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﺎ ﻛﺎﻧﺖ ﺗﺼﻠﻲ 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 ﻳﺘﻤﻬﺎ 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 ،ﻭﻳﻔﻄﺮ ،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 ،ﺃﺎ 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 ﻟﺘﺼﻠﻲ ﲞﻼﻑ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻲ ﺗﺸﺎﻫﺪﻫﻢ ﻳﻘﺼﺮﻭﻥ، ﺖ ﺍﻟﺼﻼ ﹸﺓ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ، ﰒ ﺗﺘﻢ ﻫﻲ ﻭﺣﺪﻫﺎ ﺑﻼ ﻣﻮﺟﺐ .ﻛﻴﻒ ﻭﻫﻲ ﺍﻟﻘﺎﺋﻠﺔ :ﹸﻓﺮِﺿ ِ ﹶﻓﺰِﻳﺪ ﰲ ﺻﻼﺓ ﺍﳊﻀﺮ ،ﻭﹸﺃِﻗﺮﺕ ﺻﻼ ﹸﺓ ﺍﻟﺴﻔﺮ .ﻓﻜﻴﻒ ﻳﻈﻦ ﺃﺎ 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 ﻭﺗﺨﺎﻟﻒ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻭﺃﺻﺤﺎﺑﻪ. ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻟﻌﺮﻭﺓ ﳌﺎ ﺣﺪﺛﻪ ﻋﻨﻬﺎ ﺑﺬﻟﻚ :ﻓﻤﺎ ﺷﺄﺎ ﻛﺎﻧﺖ ﺗﺘﻢ ﺍﻟﺼﻼﺓ؟ ﻓﻘﺎﻝ: ﺗﺄﻭﻟﺖ ﻛﻤﺎ ﺗﺄﻭﻝ ﻋﺜﻤﺎﻥ) (٧٨٢ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻗﺪ ﺣﺴﻦ ﻓِﻌﻠﻬﺎ ﻭﺃﻗﺮﻫﺎ ﻋﻠﻴﻪ ،ﻓﻤﺎ ﻟﻠﺘﺄﻭﻳﻞ ﺣﻴﻨﺌﺬ ﻭﺟﻪ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻀﺎﻑ ﺇﲤﺎﻣﻬﺎ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﻗﺪ ﺃﺧﱪ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ،ﱂ ﻳﻜﻦ ﻳﺰﻳﺪ ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺭﻛﻌﺘﲔ ،ﻭﻻ ﺃﺑﻮ ﺑﻜﺮ، ﻭﻻ ﻋﻤﺮ) .(٧٨٣ﺃﻓﻴ ﹶﻈﻦ ﺑﻌﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﳐﺎﻟﻔﺘﻬﻢ ،ﻭﻫﻲ ﺗﺮﺍﻫﻢ ﻳﻘﺼﺮﻭﻥ؟ ﻭﺃﻣﺎ ﺑﻌﺪ ﻣﻮﺗﻪ ج ،ﻓﺈﺎ 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 ﻳﺼﻠﻲ 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 ﻳﺤﻔﻆ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﻰ ﺳﻨﺔ ﺍﻟﺼﻼﺓ ﻗﺒﻠﹶﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ ،ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻮِﺗﺮ ﻭﺳﻨﺔ ﺍﻟﻔﺠﺮ ،ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﻟﻴﺪﻋﻬﻤﺎ ﺖ ﺍﹶﻟﻨﱮ ج ،ﻓﻠﻢ ﺃﺭﻩ ﺣﻀﺮﺍﹰ ،ﻭﻻ ﺳﻔﺮﹰﺍ .ﻗﺎﻝ ﺍﺑ ﻦ ﻋﻤﺮ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺫﻟﹶﻚ :ﻓﻘﺎﻝ :ﺻﺤﺒ ﺴﻨ ﹲﺔ﴾ ﷲ ﹸﺃ ْﺳ ﻮ ﹲﺓ ﺣ ﻳﺴﺒﺢ ﰲ ﺍﻟﺴﻔﺮ ،ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ﴿ :ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﰲ ﺭﺳﻮ ِ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 ﻳﺴﺒﺢ ﻋﻠﻰ ﻇﻬﺮ ﺭﺍﺣﻠﺘﻪ ﺣﻴﺚ ﻛﺎﻥ ﻭﺟﻬﻪ .ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻗﺎﻝ: ﺚ ﺗﻮﺟﻬﺖ ،ﻳﻮﻣﺊ ﺇﳝﺎ ًﺀ ﺻﻼ ﹶﺓ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﺼﻠﻲ ﰲ ﺍﻟﺴﻔﺮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﺣﻴ ﹸ ﺾ ﻭﻳﻮﺗﺮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ).(٧٨٨ ﺍﻟﻠﻴﻞ ،ﺇﻻ ﺍﻟﻔﺮﺍﺋ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﻟﻠﹼﻪ :ﻭﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ج ،ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻨﻔﻞ ﻟﻴﻼﹰ ،ﻭﻫﻮ ﻳﻘﺼﺮ ،ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻌﺔ ،ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ج ﻳﺼﻠﻲ ﺍﻟﺴﺒﺤﺔ 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 ،ﻭﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ :ﻛﺎﻥ ﺃﺻﺤﺎ ﻳﺴﺎﻓﺮﻭﻥ ،ﻓﻴﺘﻄﻮﻋﻮﻥ ﻗﺒﻞ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺑﻌﺪﻫﺎ ،ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﻋﻤﺮ ،ﻭﻋﻠﻲ ،ﻭﺍﺑ ِﻦ ﻣﺴﻌﻮﺩ، ﻭﺟﺎﺑﺮٍ ،ﻭﺃﻧﺲ ،ﻭﺍﺑ ِﻦ ﻋﺒﺎﺱ ،ﻭﺃﰊ ﺫﺭ. ﻭﺃﻣﺎ ﺍﺑ ﻦ ﻋﻤﺮ ،ﻓﻜﺎﻥ ﻻ ﻳﺘﻄﻮﻉ ﻗﺒ ﹶﻞ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻻ ﺑﻌ ﺪﻫﺎ ،ﺇﻻ ﻣِﻦ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻣﻊ ﺍﻟﻮﺗﺮ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﻫﺪﻱ ﺍﻟﻨﱯ ﺑﻄﻠﻰ ج ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺼﻠﻲ 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 ﺧﻔﻔﺖ ﺇﱃ ﺭﻛﻌﺘﲔ ﲣﻔﻴﻔﹰﺎ ﻋﻠﻰ ﺍﳌﺴﺎﻓﺮ ،ﻓﻜﻴﻒ ﳚﻌﻞ ﳍﺎ ﺳﻨﺔ ﺭﺍﺗﺒﺔ ﻳﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻭﻗﺪ ﺧﻔﻒ ﺍﻟﻔﺮﺽ ﺇﱃ ﺭﻛﻌﺘﲔ ،ﻓﻠﻮﻻ ﻗﺼﺪ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻠﻰ ﺍﳌﺴﺎﻓﺮ ،ﻭﺇﻻ ﻛﺎﻥ ﺍﻹِﲤﺎﻡ ﺃﻭﱃ ﺑﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ :ﻟﻮ ﻛﻨﺖ ﻣﺴﺒﺤﺎﹰ ،ﻷﲤﻤﺖ ،ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ج ،ﺃﻧﻪ ﺻﻠﻰ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﲦﺎﻥ ﺭﻛﻌﺎﺕ ﺿﺤﻰ ،ﻭﻫﻮ ﺇﺫ ﺫﺍﻙ ﻣﺴﺎﻓﺮ .ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺴﻨﻦ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻠﻴﺚ ،ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠﻴﻢ ،ﻋﻦ ﺃﰊ ﺑﺴﺮﺓ 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 ﺗﻮﺟﻬﺖ ﺑﻪ ،ﻭﻛﺎﻥ ﻳﻮﻣﺊ ﺾ ﻣِﻦ ﺭﻛﻮﻋﻪ ،ﻭﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ ﺇﳝﺎ ًﺀ ﺑﺮﺃﺳﻪ ﰲ ﺭﻛﻮﻋﻪ ،ﻭﺳﺠﻮﺩﻩ ،ﻭﺳﺠﻮﺩﻩ ﺃﺧﻔ ﺩﺍﻭﺩ ﻋﻨﻪ ،ﻣِﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﻘﺒِﻞ ﺑﻨﺎﻗﺘﻪ ﺍﻟﻘِﺒﻠﹶﺔ ﻋﻨﺪ ﺗﻜﺒﲑﺓ ﺍﻻﻓﺘﺘﺎﺡ ،ﰒ ﺗﺼﻠﻲ ﺳﺎﺋ ﺮ ﺍﻟﺼﻼﺓ ﺣﻴﺚ ﺗﻮﺟﻬﺖ ﺑﻪ) .(٧٩٢ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻈﺮ ،ﻭﺳﺎﺋﺮ ﻣﻦ ﻭﺻﻒ ﺻﻼﺗﻪ ﻱ ﺟﻬﺔ ﺗﻮﺟﻬﺖ ﺑﻪ ،ﻭﱂ ﻳﺴﺘﺜﻨﻮﺍ ج ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ،ﺃﻃﻠﻘﻮﺍ ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻠﻴﻬﺎ ِﻗﺒ ﹶﻞ ﺃ ﻣﻦ ﺫﻟﻚ ﺗﻜﺒﲑﺓ ﺍﻹِﺣﺮﺍﻡ ﻭﻻ ﻏﲑﻫﺎ ،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 ﻭﺃﺻﺤﺎﺑﻪ ﺕ ﺍﻟﺼﻼﺓﹸ ،ﻓﺄﻣﺮ ﻭﻫﻮ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ،ﻭﺍﻟﺴﻤﺎﺀ ﻣِﻦ ﻓﻮﻗﻬﻢ ،ﻭﺍﻟِﺒﻠﱠﺔﹸ ﻣﻦ ﺃﺳﻔ ﹶﻞ ﻣﻨﻬﻢ ،ﻓﺤﻀﺮ ﺍﳌﺆﺫﱢﻥ ﻓﺄﺫﻥ ،ﻭﺃﻗﺎﻡ ،ﰒ ﺗﻘﺪﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ،ﻓﺼﻠﻰ ﻢ ﻳﻮﻣﻰ 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 ﺗﺰﻳﻎ ﺍﻟﺸﻤﺲ ،ﺃﺧﺮ 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 ﻳﺪﺧﻞ 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 ﻳﻘﺪﺡ 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 ﻋﺒﻴﺪ 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: ﺴﺒﻪ 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 ﺗﺰﻳﻎ 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 ،ﺃﺧﺮﻫﺎ 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 ﻳﻘﻄﻌﻪ 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 ﻳﺘ ِ 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 ﻳﻨﻘﻞ 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 ﺷﻴﺨﻨﺎ ﻭﺃﺑﻮ ﺍﳋﻄﺎﺏ ﰲ ﻼ ﰲ ﺟﻮﺍﺯ ﺍﻟﻘﺼﺮ ﻭﺍﳉﻤﻊ ﰲ ﻃﻮﻳﻞ ﺍﻟﺴﻔﺮ ﻋﺒﺎﺩﺍﺗﻪ ،ﰒ ﻃﺮﺩ 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 ﻣﻄﻠﻖ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ ،ﻛﻤﺎ ﺃﻃﻠﻖ ﳍﻢ ﺍﻟﺘﻴﻤﻢ ﰲ ﻛﻞ ﺳﻔﺮ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﺮﻭﻯ 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 ﻗﺮﺍﺀﺗﻪ ﺗﺮﺗﻴ ﹰ ﻛﺎﻥ ﻟﻪ ج ﺣِﺰﺏ ﻳﻘﺮﺅﻩ ،ﻭﻻ ﻳ ِ ﺑﻞ ﻗِﺮﺍﺀ ﹰﺓ ﻣﻔﺴﺮﺓ 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 ﺍﻟﺸﻴﻄﹶﺎ ِﻥ ﺍﻟ ﺮﺟِﻴﻢ( ،ﻭ ﺭﺑﻤﺎ ﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻓﻴﻘﻮﻝ) :ﺃﻋﻮ ﹸﺫ ﺑِﺎ ِ ﺨﻪِ ،ﻭﻧﻔِﺜ ِﻪ() .(٧٩٩ﻭﻛﺎﻥ ﺗﻌ ﻮﺫﹸﻩ ﻗﺒ ﹶﻞ ﺍﻟﻘﺮﺍﺀﺓ. ﺸْﻴﻄﹶﺎ ِﻥ ﺍﻟ ﺮﺟِﻴﻢ ﻣﻦ ﻫ ْﻤ ِﺰ ِﻩ ﻭﻧ ﹾﻔ ِ ِﻣ ﻦ ﺍﻟ ﺐ ﺃﻥ ﻳﺴﻤﻊ ﺍﻟﻘﺮﹶﺍ ﹶﻥ ﻣِﻦ ﻏﲑﻩ ،ﻭﺃﻣﺮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻭﻫﻮ ﻭﻛﺎﻥ ﻳﺤ )(٨٠٠ ﻳﺴﻤﻊ .ﻭ ﺧﺸﻊ 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 ﻳﺘﻐﻨﻰ ﺑﻪ ،ﻭﻳﺮﺟﻊ ﺻﻮﺗﻪ ﺑﻪ ﺃﺣﻴﺎﻧﹰﺎ ﻛﻤﺎ ﺭﺟﻊ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﰲ ﻗﺮﺍﺀﺗﻪ ﴿ﺇﻧﺎ ﺤﹰﺎ ﻣﺒِﻴﻨﹰﺎ﴾ ]ﺍﻟﻔﺘﺢ .[١ :ﻭﺣﻜﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﱠﻞ ﺗﺮﺟِﻴﻌﻪ ،ﺁ ﺍ ﺁ ﺛﻼﺙ ﻚ ﹶﻓْﺘ ﺤﻨﺎ ﹶﻟ ﻓﺘ ْ ﻣﺮﺍﺕ ،ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ).(٨٠١ ﺚ ﺇﱃ ﻗﻮﻟﻪ ) :ﺯﻳﻨﻮﺍ 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 ِﻟﺸﻲﺀ ،ﻛﹶﺄ ﹶﺫِﻧ ِﻪ ِﻟﻨ ﺲ ِﻣﻨﺎ ﻣ ْﻦ ﹶﻟ ْﻢ ﻳﺘ ﻐ ﻦ ﺑِﺎﻟ ﹸﻘﺮْﺁﻥ() .(٨٠٣ﻭﻗﻮﻟﻪ) :ﻣﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍ ُ )ﹶﻟْﻴ ﺕ ﻳﺘ ﻐﻨﻰ 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 ِﻟﻴﺆﺗﺴﻰ ﺑﻪ ،ﻭﻫﻮ ﻳﺮﻯ ﻫ ﺰ ﺍﻟﺮﺍﺣﻠﺔ ﻟﻪ ﺣﱴ ﻳﻨﻘﻄﻊ ﺻﻮﺗﻪ ،ﰒ ﻳﻘﻮﻝ؟ ﻛﺎﻥ ﻳﺮﺟ ﻊ ﰲ ﻗﺮﺍﺀﺗﻪ ،ﻓﻨﺴﺐ ﺍﻟﺘﺮﺟﻴﻊ 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 :ﺣﺴﻨﺘﻪ ﻭﺯﻳﻨﺘﻪ ﺑﺼﻮﰐ ﺗﺰﻳﻴﻨﺎﹰ ،ﻭﺭﻭﻯ ﻚ ﺗ ْ ﺃﻋﻠﻢ ﺃﻧﻚ ﺗﺴﻤﻌﻪ ،ﳊﺒﺮْﺗﻪ ﹶﻟ ﺖ ﺍﺑ ﻦ ﺃﰊ ﻣﻠﻴﻜﺔ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺍﻟﻮﺭﺩ ،ﻗﺎﻝ .ﲰﻌ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﻳﺰﻳﺪ :ﻣﺮ ﺑﻨﺎ ﺃﺑﻮ ﻟﹸﺒﺎﺑﺔ ،ﻓﺎﺗﺒﻌﻨﺎﻩ ﺣﱴ ﺩﺧﻞ ﺑﻴﺘﻪ ،ﻓﺈﺫﺍ ﺭﺟ ﹲﻞ ﺭﺙﱡ ﺍﳍﻴﺌﺔ، ﺲ ِﻣﻨﺎ ﻣ ْﻦ ﹶﻟ ْﻢ ﻳﺘ ﻐ ﻦ ﺑﺎﻟﻘﺮﹶﺍ ِﻥ( .ﻗﺎﻝ: ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻳﻘﻮﻝ) :ﹶﻟْﻴ ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ :ﲰﻌ ﺴﻨﻪ ﻣﺎ ﺖ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺣﺴ ﻦ ﺍﻟﺼﻮﺕ؟ ﻗﺎﻝ :ﻳﺤ ﻓﻘﻠﺖ ﻻﺑﻦ ﺃﰊ ﻣﻠﻴﻜﺔ :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 ﺗﻌﺠﺒﲏ ﻭﻫﻮ ْﳏﺪﺙ. ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺯﻱ :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 ﺗﻌﺠﺒﲏ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﺰﻧﺎﹰ ،ﻓﻴﻘﺮﺃ ﲝﺰﻥ ﻣﺜ ﹶﻞ ﺻﻮﺕ ﺃﰊ ﻣﻮﺳﻰ ،ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺻﺎﱀ ) :ﺯﻳﻨﻮﺍ ) (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 ﺍﻤﻊ ).(١٧٠/٧ ) (٨٠٦ﺳﺒﻖ ﲣﺮﳚﻪ.
٢٧٨ ﺻﻮﺍِﺗﻜﹸﻢ( ،ﻣﻌﻨﺎﻩ :ﺃﻥ ﻳﺤﺴﻨﻪ ،ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺯﻱ) :ﻣﺎ ﺃﺫِﻥ ﺍﻟﻠﹼﻪ ﻟﺸﻲﺀ ﺍﻟﻘﹸ ْﺮﹶﺍ ﹶﻥ ﺑِﺄ ْ ﺲ ِﻣﻨﺎ ﻣ ْﻦ ﹶﻟ ْﻢ ﻳﺘ ﻐ ﻦ ﻛﺄ ﹶﺫِﻧ ِﻪ ﻟﻨﱯ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﺃﻥ ﻳﺘﻐﻨﻰ 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 ﻳﺤﺘﺞ 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 ﺗﻌﺠﺒﲏ، ﻭﻗﺎﻝ :ﺇﳕﺎ ﻫﻮ ﻏﻨﺎ ٌﺀ ﻳﺘﻐﻨﻮﻥ ﺑﻪ ،ﻟﻴﺄﺧﺬﻭﺍ ﻋﻠﻴﻪ ﺍﻟﺪﺭﺍﻫﻢ ،ﻭﳑﻦ ﺭﻭﻳﺖ ﻋﻨﻪ ﺍﻟﻜﺮﺍﻫﺔﹸ ،ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،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، ﳉﺮﻭﻱ :ﺃﻭﺻﻰ ﺇ ﱠ ﺍﻟﻌﺰﻳﺰ ﺍ ﹶ ﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺴﻜﲔ ،ﻭﺃﺑﺎ ﻭﻛﺎﻧﺖ ﺃﻛﺜﹶﺮ ﺗﺮِﻛﺘﻪ ﺃﻭ ﻋﺎﻣﺘﻬﺎ ،ﻓﺴﺄﻟ ﻋﺒﻴﺪ ،ﻛﻴﻒ ﺃﺑﻴﻌﻬﺎ؟ ﻓﻘﺎﻟﻮﺍ :ﺑﻌﻬﺎ ﺳﺎﺫﺟﺔﹰ ،ﻓﺄﺧﱪﺗﻬﻢ ﲟﺎ ﰲ ﺑﻴﻌﻬﺎ ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ ،ﻓﻘﺎﻟﻮﺍ: ﺑﻌﻬﺎ ﺳﺎﺫﹶﺟﺔ ،ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻭﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ،ﻷﻥ ﲰﺎﻉ ﺫﻟﻚ ﻣﻨﻬﺎ ﻣﻜﺮﻭﻩ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻌﺎﻭﺽ ﻋﻠﻴﻪ ﻛﺎﻟﻐﻨﺎﺀ. ﲔ ﺍﻟﺼﻮﺕ ﺑﻪ ،ﻭﺍﻟﺘﺮﺟ ﻊ ﻗﺎﻝ ﺍﺑﻦ ﺑﻄﱠﺎﻝ :ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﻟﺘﻐﻨﻲ ﺑﺎﻟﻘﺮﺍﻥ ،ﻫﻮ ﲢﺴ ﺑﻘﺮﺍﺀﺗﻪ ،ﻗﺎﻝ :ﻭﺍﻟﺘﻐﲏ ﲟﺎ ﺷﺎﺀ ﻣِﻦ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﻠﺤﻮﻥ ﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ،ﻭﺍﻟﻨﻀ ِﺮ ﺑﻦ ﺷﻤﻴﻞ ،ﻗﺎﻝ :ﻭﳑﻦ ﺃﺟﺎﺯ ﺍﻷﳊﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ :ﺫﻛﺮ ﺍﻟﻄﱪﻱ ،ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻷﰊ ﻣﻮﺳﻰ :ﺫﻛﱢﺮﻧﺎ ﺭﺑﻨﺎ ،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 ،ﻓﻌﺮﺽ ﻋﻠﻴﻪ ،ﻓﺒﻜﻰ ﻋﻤﺮ، ﺖ ﺃﻇﻦ ﺃﺎ 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 ،ﻳﺘﺘﺒﻊ ﺍﻟﺼﻮ ﰲ ﺍﳌﺴﺎﺟﺪ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ .ﻭﺫﻛﺮ ﺍﻟﻄﺤﺎﻭﻱ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ :ﺃﻢ 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 ﺍﻮﺯﻭﻥ -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 ﻳﻄﺮﺏ ﺳﺎﻣﻌﻪ :-ﻣﺎ ﺭﻭﻯ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ، ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺃﻥ ﺍﻟﻨﱯ ج ،ﻗﺎﻝ) :ﻣﺎ ﺃﺫ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻟﺸﻲﺀ ﻣﺎ ﺃﺫ ﹶﻥ ﻟﻨ ﱯ ﺣﺴﻦ ﺍﻟﺘﺮﻧﻢ ﺑﺎﻟ ﹸﻘﺮْﺁﻥ( ﻭﻣﻌﻘﻮﻝ ﻋﻨﺪ ﺫﻭﻱ ﺍﳊِﺠﺎ ،ﺃ ﹶﻥ ﺍﻟﺘﺮﻧﻢ ﹶﻻ ﻳﻜﹰﻮﻥ ﺇﻻ ﺑﺎﻟﹶﺼﻮﺕ ﺇﺫﺍ ﺣﺴﻨﻪ ﺍﳌﺘﺮﱎ ﻭﻃﺮﺏ 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 ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﻭﺍﳉﻬﺮ ﺑﻪ ﻣﻌﲎ ،ﻭﺍﳌﻌﺮﻭﻑ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﺘﻐﲏ ﺇﳕﺎ ﻫﻮ ﺍﻟﻐﻨﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﺣﺴ ﻦ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺘﺮﺟﻴﻊ ،ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ: )(٨٠٧ ﻀﻤﺎ ﺭ ﺇ ﱠﻥ ﺍﻟ ِﻐﻨﺎ َﺀ ِﻟﻬﺬﺍ ﺍﻟﺸﻌ ِﺮ ِﻣ ﺖ ﻗﹶﺎِﺋﻠﹶﻪ ﺸ ﻌ ِﺮ ﺇﻣﺎ ﻛﹸ ﻨ ﺗ ﻐ ﻦ ﺑِﺎﻟ ﺵ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ،ﻓﻠﻢ ﻧﻌﻠﻢ ﺖ ﲟﻌﲎ ﺍﺳﺘﻐﻨﻴﺖ ﻓﺎ ٍ ﻗﺎﻝ :ﻭﺃﻣﺎ ﺍﺩﻋﺎﺀ ﺍﻟﺰﺍﻋﻢ ،ﺃﻥ ﺗﻐﻨﻴ ﺃﺣﺪﹰﺍ ﻗﺎﻝ ﺑﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ .ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺟﻪ ﻟﺘﺼﺤﻴﺢ ﻗﻮﻟﻪ ﺑﻘﻮ ِﻝ ﺍﻷﻋﺸﻰ: )(٨٠٨ ﺥ ﻃﻮﻳ ﹶﻞ ﺍﻟﺘ ﻐ ﻦ ﻒ ﺍ ﹸﳌﻨﺎ ِ ﻋﻔِﻴ ﺖ ﺍ ﻣﺮﺀﹰﺍ ﺯ ﻣﻨﹰﺎ ﺑﺎﻟ ِﻌﺮﺍﻕ 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 ْﻐﻨﻮْﺍ ﻓِﻴ ﻬﺎ﴾ ]ﺍﻷﻋﺮﺍﻑ [٩٢ :ﻭﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﻘﻮﻝ ﺍﻵﺧﺮ: )(٨٠٩ ﺤﻦ ﺇﺫﺍ ِﻣﺘﻨﺎ ﹶﺃ ﺷﺪ ﺗﻐﺎﻧِﻴﺎ ﻭﻧ ِﻛﻼﹶﻧﺎ ﹶﻏِﻨ ﻲ ﻋ ﻦ ﺃﺧِﻴ ِﻪ ﺣﻴﺎﺗ ﻪ ﻓﺈﻧﻪ ﺇﻏﻔﺎﻝ ﻣﻨﻪ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺘﻐﺎﱐ ﺗﻔﺎﻋﻞ ﻣﻦ ﺗﻐﻨﻰ :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 ،ﻭﺗﺸﺠﻊ ،ﻭﺗﻜﺮﻡ ،ﻓﺈﻥ ﻭﺟﻪ ﻣﻮﺟﻪ ﺍﻟﺘﻐﻨﻲ ﺑﺎﻟﻘﺮﺁﻥ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻠﻰ ﺑﻌﺪﻩ ﻣﻦ ﻣﻔﻬﻮﻡ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ،ﻛﺎﻧﺖ ﺍﳌﹸﺼﻴﺒﺔ ﰲ ﺧﻄﺌﻪ ﰲ ﺫﻟﻚ ﺃﻋﻈﻢ ،ﻷﻧﻪ ﻳﻮﺟﺐ ﻋﻠﻰ ﻣﻦ ﺗﺄﻭﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺫِﻛﺮﻩ ﱂ ﻳﺄﺫﻥ ﻟﻨﺒﻴﻪ ﺃﻥ ﻑ ﻣﺎ ﻫﻮ ﺑﻪ ﻣﻦ ﺍﳊﺎﻝ، ﻳﺴﺘﻐﲏ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺇﳕﺎ ﺃ ِﺫ ﹶﻥ ﻟﻪ ﺃﻥ ﻳﻈﻬﺮ ﻣﻦ ﻧﻔﺴﻪ ﻟﻨﻔﺴﻪ ﺧﻼ ﻭﻫﺬﺍ ﻻ ﳜﻔﻰ ﻓﺴﺎﺩﻩ .ﻗﺎﻝ :ﻭﳑﺎ ﻳﺒﲔ ﻓﺴﺎ ﺩ ﺗﺄﻭﻳﻞ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﺮﺁﻥ ﻣِﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻮﺻﻒ 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 ﻟﺮﺎ ﻭ ﺣﻖ ﳍﺎ ﺫﻟﻚ ،ﻛﻤﺎ ﺗﻌﺎﱃ﴿ :ﻭﹶﺃ ِﺫﻧﺖ ِﻟ ﺮﺑﻬﺎ ﻭﺣﻘﱠ ْ ﻗﺎﻝ ﻋﺪﻯ ﺑﻦ ﺯﻳﺪ: )(٨١٠ ﻉ ﻭﺃﺫﹶﻥ ﺇ ﱠﻥ ﻫﻤﻲ ﻓِﻲ ﺳﻤﺎ ٍ 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 ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج) :ﺗ ﻌﻠﱠﻤﻮﺍ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ ﻭﺗ ﻐﻨﻮﺍ ِﺑﻪِ ،ﻭﺍﻛﺘﺒﻮﻩ ،ﻓﹶﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺽ ِﻣ ﻦ ﺍﻟﻌ ﹸﻘ ِﻞ() .(٨١١ﻗﺎﻝ :ﻭﺫﻛﺮ ﻋﻤﺮ ﺑﻦ ﺷﺒﺔ ،ﻗﺎﻝ: ِﺑﻴ ِﺪﻩِ ،ﻟﹶﻬ ﻮ ﹶﺃ ﺷ ﺪ ﺗ ﹶﻔﺼﻴﹶﺎ ِﻣ ﻦ ﺍ ﹶﳌﺨﺎ ِ ﺫﻛﺮ ﻷﰊ ﻋﺎﺻﻢ ﺍﻟﻨﺒﻴﻞ ﺗﺄﻭﻳ ﹸﻞ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﰲ ﻗﻮﻟﻪ )ﻳﺘﻐﻨ ﻰ ﺑﺎﻟﻘﺮﺁﻥ( ﻳﺴﺘﻐﲏ ﺑﻪ ،ﻓﻘﺎﻝ :ﱂ ﻳﺼﻨﻊ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺷﻴﺌﺎﹰ ،ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﺟﺮﻳﺞ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ،ﻗﺎﻝ :ﻛﺎﻧﺖ ﱯ ﺍﻟﻠﹼﻪ ج ﻣِﻌ ﺰﹶﻓ ﹲﺔ ﻳﺘﻐﻨﻰ ﻋﻠﻴﻬﺎ ﻳﺒﻜﻲ ﻭﻳﺒﻜﻲ .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) :ﻳﺘﻐﻨﻰ ﺑﺎﻟﻘﺮﺁﻥ( ،ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺘﻐﻨﻲ. 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 ﺗﺠﻌﻞ ﰲ ﺍﻟﺪﻭﺍﺀ ﻟﺘﻨﻔﺬﻩ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺪﺍﺀ ،ﻭﲟﱰﻟﺔ ﺍﻷﻓﺎﻭﻳﻪ ﻭﺍﻟﻄﱢﻴﺐ ﺍﻟﺬﻱ ﻳﺠﻌﻞ ﰲ ﺍﻟﻄﻌﺎﻡ ،ﻟﺘﻜﻮﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺃﺩﻋﻰ ﻟﻪ ﻗﺒﻮﻻﹰ، ﻭﲟﱰﻟﺔ ﺍﻟﻄﱢﻴﺐ ﻭﺍﻟﺘﺤﻜﱢﻲ ،ﻭﲡﻤﻞ ﺍﳌﺮﺃﺓ ﻟﺒﻌﻠﻬﺎ ،ﻟﻴﻜﻮﻥ ﺃﺩﻋﻰ ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﻨﻜﺎﺡ .ﻗﺎﻟﻮﺍ: ﻭﻻ ﺑﺪ ﻟﻠﻨﻔﺲ ﻣﻦ ﻃﺮﺏ ﻭﺍﺷﺘﻴﺎﻕ ﺇﱃ ﺍﻟﻐﻨﺎﺀ ،ﻓ ﻌﻮﺿﺖ ﻋﻦ ﻃﺮﺏ ﺍﻟﻐﻨﺎﺀ ﺑﻄﺮﺏ ﺍﻟﻘﺮﺁﻥ، ﻛﻤﺎ ﻋﻮﺿﺖ ﻋﻦ ﻛﻞ ﳏﺮﻡ ﻭﻣﻜﺮﻭﻩ ﲟﺎ ﻫﻮ ﺧ ﲑ ﳍﺎ ﻣﻨﻪ ،ﻭﻛﻤﺎ ﻋﻮﺿﺖ ﻋﻦ ﺍﻻﺳﺘﻘﺴﺎﻡ ﺾ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﻮﻛﻞ ،ﻭﻋﻦ ﺍﻟﺴﻔﺎﺡ ﺑﺎﻟﻨﻜﺎﺡ ،ﻭﻋﻦ ﺑﺎﻷﺯﻻﻡ ﺑﺎﻻﺳﺘﺨﺎﺭﺓ ﺍﻟﱵ ﻫﻲ ﳏ ﺍﻟﻘِﻤﺎﺭ ﺑﺎﳌﹸﺮﺍﻫﻨﺔ ﺑﺎﻟﻨﺼﺎﻝ ﻭﺳﺒﺎﻕ ﺍﳋﻴﻞ ،ﻭﻋﻦ ﺍﻟﺴﻤﺎﻉ ﺍﻟﺸﻴﻄﺎﱐ ﺑﺎﻟﺴﻤﺎﻉ ﺍﻟﺮﲪﺎﱐ ﺍﻟﻘﺮﺁﱐ ،ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ ﺟﺪﹰﺍ. ﻗﺎﻟﻮﺍ :ﻭﺍﶈﺮﻡ ،ﻻ ﺑﺪ ﺃﻥ ﻳﺸﺘﻤِﻞ ﻋﻠﻰ ﻣﻔﺴﺪﺓ ﺭﺍﺟﺤﺔ ،ﺃﻭ ﺧﺎﻟﺼﺔ ،ﻭﻗﺮﺍﺀﺓ ﺍﻟﺘﻄﺮﻳﺐ ﻭﺍﻷﳊﺎﻥ ﻻ ﺗﺘﻀﻤﻦ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺫﻟﻚ ،ﻓﺈﺎ ﻻ ﺗﺨ ِﺮﺝ ﺍﻟﻜﻼﻡ ﻋﻦ ﻭﺿﻌﻪ ،ﻭﻻ ﺗﺤﻮ ﹸﻝ ﺑﲔ ﺍﻟﺴﺎﻣﻊ ﻭﺑﲔ ﻓﻬﻤﻪ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺘﻀﻤﻨﺔ 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 ﺍﳌﺆﺩﻱ ،ﺟﺎﺭﻳﺔ ﳎﺮﻯ ﺗﺮﻗﻴﻘﻪ ﻭﺗﻔﺨﻴﻤﻪ ﻭﺇﻣﺎﻟﺘﻪ ،ﻭﺟﺎﺭﻳﺔ ﳎﺮﻯ ﻣﺪﻭﺩ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺍﳌﺘﻮﺳﻄﺔ ،ﻟﻜﻦ ﺗﻠﻚ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻣﺘﻌﻠﻘﺔ ﺑﺎﳊﺮﻭﻑ ،ﻭﻛﻴﻔﻴﺎﺕ ﺍﻷﳊﺎﻥ ﻭﺍﻟﺘﻄﺮﻳﺐ ،ﻣﺘﻌﻠﻘﺔ ﺑﺎﻷﺻﻮﺍﺕ ،ﻭﺍﻵﺛﺎﺭ ﰲ ﻫﺬﻩ ﺍﻟﻜﻴﻔﻴﺎﺕ ،ﻻ ﳝﻜﻦ ﻧﻘﻠﹸﻬﺎ، ﲞﻼﻑ ﻛﻴﻔﻴﺎﺕ ﺃﺩﺍﺀ ﺍﳊﺮﻭﻑ ،ﻓﻠﻬﺬﺍ ﻧﻘﻠﺖ 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 )ﺍﻟﺮﺣﻴﻢ( ،ﻭﺛﺒﺖ ﻋﻨﻪ ﺍﻟﺘﺮﺟﻴﻊ ﻛﻤﺎ ﺗﻘﺪﻡ.
٢٨٢ ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﺫﻟﻚ :ﺍﳊﺠﺔ ﻟﻨﺎ ﻣﻦ ﻭﺟﻮﻩ .ﺃﺣﺪﻫﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ، ﺏ ﺻﻮﺍﺗِﻬﺎ ،ﻭﺇﻳﺎﻛﹸﻢ ﻭﹸﻟﺤﻮ ﹶﻥ ﹶﺃ ْﻫ ِﻞ ﺍﻟ ِﻜﺘﺎ ِ ﺏ ﻭﺃ ْ ﻋﻦ ﺍﻟﻨﱯ ج) :ﺇﻗﺮﺅﻭﺍ ﺍﻟ ﹸﻘﺮْﺁﻥ ﺑِﻠﺤﻮ ِﻥ ﺍﻟ ﻌ ﺮ ِ ﻭﺍﻟ ِﻔﺴْﻖ ،ﻓﺈﻧ ﻪ ﺳﻴﺠﻲﺀ ﰱ ِﻣ ْﻦ ﺑ ْﻌﺪِﻱ ﺃﹶﻗﻮﺍ ﻡ ﻳ ﺮ ﺟﻌﻮ ﹶﻥ ﺑِﺎﻟ ﹸﻘﺮْﺁ ِﻥ ﺗ ْﺮﺟِﻴ ﻊ ﺍﻟ ِﻐﻨﺎ ِﺀ ﻭﺍﻟﻨ ْﻮﺡِ ،ﻻ ﺠﺒﻬﻢ ﺷ ﹾﺄﻧﻬﻢ() (٨١٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺏ ﺍﹶﻟﺬِﻳ ﻦ ﻳ ْﻌ ِ ﻳﺠﺎ ِﻭﺯ ﺣﻨﺎ ِﺟﺮﻫﻢ ،ﻣﻔﺘﻮﻧ ﹰﺔ ﹸﻗﻠﹸﻮﺑﻬﻢ ،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 ﻳﺘﺨﺬ ﺍﻟﻘﺮﺁ ﹸﻥ ﻣﺰﺍﻣﲑ ،ﻳﻘﺪﻣﻮ ﹶﻥ ﹶﺃ ﺣ ﺪﻫﻢ ﹶﻟْﻴ ﺷﺮﺍﺋ ﹶ )(٨١٣ ﻀِﻠﻬِﻢ ﻣﺎ ﻳ ﹶﻘ ﺪﻣﻮﻧ ﻪ ﺇﻻ ِﻟﻴ ﻐﻨﻴﻬﻢ ِﻏﻨﺎ ًﺀ( . ِﺑﹶﺄ ﹾﻗ ﺮِﺋﻬِﻢ ﻭﻻ ﹶﺃ ﹾﻓ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺟﺎﺀ ﺯﻳﺎﺩ ﺍﻟﻨﻬﺪﻱ ﺇﱃ ﺃﻧﺲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻣﻊ ﺍﻟﻘﺮﺍﺀ ،ﻓﻘﻴﻞ ﻟﻪ :ﺇﻗﺮﺃ، ﻓﺮﻓﻊ ﺻﻮﺗﻪ ﻭﻃﺮﺏ ،ﻭﻛﺎﻥ ﺭﻓﻴ ﻊ ﺍﻟﺼﻮﺕ ،ﻓﻜﺸﻒ ﺃﻧﺲ ﻋﻦ ﻭﺟﻬﻪ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻬﻪ ﺧِﺮﻗﺔ ﺳﻮﺩﺍﺀ ،ﻭﻗﺎﻝ :ﻳﺎ ﻫﺬﺍ! ﻣﺎ ﻫﻜﺬﺍ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺷﻴﺌﹰﺎ ﻳﻨﻜﺮﻩ ،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 ﻳﻄﺮﺏ، ﻚ ﺳﻬْﻼ ﺳﻤْﺤﺎﹰ ،ﻭﺇ ﱠﻻ ﻓﹶﻼ ﱯ ج) :ﺇ ﱠﻥ ﺍﻷﺫﺍﻥ ﺳ ْﻬ ﱢﻞ ﲰﺢ ،.ﻓﺈﻥ ﻛﺎﻥ ﹶﺃﺫﹶﺍﻧ ﻓﻘﺎﻝ ﺍﻟﻨ ﺗﺆﺫﱢﻥ() (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 ،ﻓﻴﺆﺩﻱ 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 ﻳﻄﻠﻖ ﲝ ﺪ ﻣﻌﻴﻦٍ ،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 ﹸﻘﺮﺍﺀ 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 ،ﻭﻳﻮﻗﻌﻮﻥ 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 ﻣﻔﻀﻴﺔ 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 ﻭﺍﻟﺘﻐﻨﻲ 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 ﻃﺒﻴﻌﺘﻪ ﺑﻔﻀ ِﻞ ﺗﺰﻳﲔ ﻭﲢﺴﲔ ،ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻟﻠﻨﱯ ج) :ﻟﹶﻮ ﻋﻠﻤ ﻚ ﺗﺴﻤﻊ ﺖ ﺃﻧ ﺐ ﻭﺍﻟﺸﻮﻕ ﻻ ﳝﻠﻚ ﻣﻦ ﻧﻔﺴﻪ ﺩﻓ ﻊ ﻚ ﲢﺒِﲑﹰﺍ( ﻭﺍﳊﺰﻳﻦ ﻭﻣﻦ ﻫﺎﺟﻪ ﺍﻟﻄﺮﺏ ،ﻭﺍﳊ ﺤﺒ ْﺮﺗﻪ 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 ﻣﺘﻄﺒﻊ ،ﻭﻛﹶﻠ ﺍﻟﺴﻠﻒ ﻳﻔﻌﻠﻮﻧﻪ ﻭﻳﺴﺘﻤﻌﻮﻧﻪ ،ﻭﻫﻮ ﺍﻟﺘﻐﲏ ﺍﳌﻤﺪﻭﺡ ﺍﶈﻤﻮﺩ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺄﺛﺮ ﺑﻪ ﺍﻟﺘﺎﱄ ﻭﺍﻟﺴﺎﻣﻊ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺗﺤﻤﻞ ﺃﺩﻟﺔ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﻠﻬﺎ. ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ :ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺻﻨﺎﻋ ﹰﺔ ﻣﻦ ﺍﻟﺼﻨﺎﺋﻊ ،ﻭﻟﻴﺲ ﰲ ﺍﻟﻄﺒﻊ ﺍﻟﺴﻤﺎﺣﺔ ﺑﻪ، ﺑﻞ ﻻ ﳛﺼﻞ ﺇﻻ ﺑﺘﻜﻠﱡﻒ ﻭﺗﺼﻨﻊ ﻭﲤﺮﻥ ،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 ،ﻭﺫﻣﻮﻫﺎ ،ﻭﻣﻨﻌﻮﺍ ﺍﻟﻘﺮﺍﺀ ﹶﺓ ﺎ، ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ﻣﻦ ﻗﺮﺃ ﺎ ،ﻭﺃﺩﻟﺔ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﺗﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻭﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺏ ﻣﻦ ﻏﲑﻩ ،ﻭﻛﻞﱡ ﻣﻦ ﻟﻪ ﻋﻠﻢ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺴﻠﻒ ،ﻳﻌﻠﻢ ﻗﻄﻌﹰﺎ ﻳﺰﻭﻝ ﺍﻻﺷﺘﺒﺎﻩ ،ﻭﻳﺘﺒﲔ ﺍﻟﺼﻮﺍ ﺃﻢ ﺑﺮﺁﺀ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺄﳊﺎﻥ ﺍﳌﻮﺳﻴﻘﻰ ﺍﳌﺘﻜﻠﻔﺔ ،ﺍﻟﱵ ﻫﻲ ﺇﻳﻘﺎﻋﺎﺕ ﻭﺣﺮﻛﺎﺕ ﻣﻮﺯﻭﻧﺔ ﻣﻌﺪﻭﺩﺓ ﳏﺪﻭﺩﺓ ،ﻭﺃﻢ ﺃﺗﻘﻰ ﻟﻠﹼﻪ ﻣﻦ ﺃﻥ ﻳﻘﺮﺅﻭﺍ ﺎ ،ﻭﻳﺴﻮﻏﻮﻫﺎ ،ﻭﻳﻌﻠﻢ ﻗﻄﻌﹰﺎ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻘﺮﺅﻭﻥ ﺑﺎﻟﺘﺤﺰﻳﻦ ﻭﺍﻟﺘﻄﺮﻳﺐ ،ﻭﳛﺴﻨﻮﻥ ﺃﺻﻮﺍﺗﻬﻢ 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 ِﻣﻨﺎ ﻣﻦ ﹶﻟ ْﻢ ﻳﺘ 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 ﻳﺨﺪِﻣﻪ ﻣِﻦ ﺃﻫﻞ ﻛﺎﻥ ج ﻳﻌﻮ ﺩ ﻣ ْﻦ ﻣ ِﺮ )(٨١٦ ﺍﻟﻜﺘﺎﺏ) ،(٨١٥ﻭﻋﺎﺩ ﻋﻤﻪ ﻭﻫﻮ ﻣﺸﺮﻙ ،ﻭﻋﺮﺽ ﻋﻠﻴﻬﻤﺎ ﺍﻹِﺳﻼﻡ ،ﻓﺄﺳﻠﻢ ﺍﻟﻴﻬﻮﺩﻱ، ﻭﱂ ﻳﺴﻠﻢ ﻋﻤﻪ. ﻭﻛﺎﻥ ﻳﺪﻧﻮ ﻣﻦ ﺍﳌﺮﻳﺾ ،ﻭﳚِﻠﺲ ﻋﻨﺪ ﺭﺃﺳﻪ ،ﻭﻳﺴﺄﻟﹸﻪ ﻋﻦ ﺣﺎﻟﻪ ،ﻓﻴﻘﻮﻝ :ﻛﻴﻒ ﲡﺪﻙ؟ ﺸﺘﻬِﻲ ﺷﻴﺌﹰﺎ(؟ ﻓﺈﻥ ﺾ ﻋﻤﺎ ﻳﺸﺘﻬﻴﻪ ،ﻓﻴﻘﻮﻝ) :ﻫﻞ ﺗ ْ ﻭﺫﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺄﻝ ﺍﳌﺮﻳ ﺍﺷﺘﻬﻰ ﺷﻴﺌﹰﺎ ﻭﻋﻠِﻢ ﺃﻧﻪ ﻻ ﻳﻀﺮﻩ ،ﺃﻣﺮ ﻟﻪ ﺑﻪ. ﺐ ﺍﻟﺒ ﹾﺄﺱ، ﺏ ﺍﻟﻨﺎﺱ ،ﹶﺃ ﹾﺫ ِﻫ ِ ﻭﻛﺎﻥ ﳝﺴﺢ ﺑﻴﺪﻩ ﺍﻟﻴﻤﲎ ﻋﻠﻰ ﺍﳌﺮﻳﺾ ،ﻭﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ )(٨١٧ ﺖ ﺍﻟﺸﺎﰲ ،ﻻ ِﺷﻔﹶﺎ َﺀ ﺇﻻ ﺷِﻔﺎﺅﻙ ،ﺷِﻔﺎ ًﺀ ﻻ ﻳﻐﺎﺩﺭ ﺳﻘﹶﻤﹰﺎ( . ﻭﺍ ْﺷﻔِﻪ ﺃﹶﻧ ﻒ ﻟﻪ ﺇ ﱠﻻ ﺃﻧﺖ(. ﺸﻔﹶﺎﺀُ ،ﻻ ﻛﹶﺎﺷ ﺏ ﺍﻟﻨﺎﺱ ،ﺑﻴﺪ ﻙ ﺍﻟ ﺱ ﺭ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻣﺴﺢ ﺍﻟﺒﺄ 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 ﹶﻃﻬﻮ ﺭ ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﹼﻪ( . ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻰ ﺍﳌﺮﻳﺾ ﻳﻘﻮﻝ ﻟﻪ) :ﻻ ﺑﺄ ﻭﺭﲟﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ) :ﹶﻛﻔﱠﺎ ﺭﹲﺓ ﻭﻃﹶﻬﻮ ﺭ( ﻭﻛﺎﻥ ﻳ ْﺮﻗِﻲ ﻣﻦ ﺑﻪ ﻗﹶﺮﺣﺔ ،ﺃﻭ ﺟﺮﺡ ،ﺃﻭ ﺴ ِﻢ ﺍﻟﻠﹼﻪ ،ﺗْ ﺮﺑﺔﹸ ﺃ ْﺭﺿِﻨﺎِ ،ﺑﺮِﻳ ﹶﻘ ِﺔ ﺑﻌﻀِﻨﺎ ﺷﻜﻮﻯ ،ﻓﻴﻀِﻊ ﺳﺒﺎﺑﺘﻪ ﺑﺎﻷﺭﺽ ،ﰒ ﻳﺮﻓﻌﻬﺎ ﻭﻳﻘﻮﻝِ) :ﺑ ْ )(٨٢٠ ﻳﺸْﻔﻰ ﺳﻘِﻴ ﻤﻨﺎ ،ﺑﺈ ﹾﺫ ِﻥ ﺭﺑﻨﺎ( ﻫﺬﺍ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻭﻫﻮ ﻳﺒﻄﻞ ﺍﻟﻠﻔﻈﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺣﺪﻳﺚ ﺍﻟﺴﺒﻌﲔ ﺃﻟﻔﹰﺎ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ،ﻭﺃﻢ ﻻ ﻳ ْﺮﻗﹸﻮ ﹶﻥ ﻭﻻ ﺴﺘ ْﺮﻗﹸﻮ ﹶﻥ) (٨٢١ﻓﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ) :ﻻ ﻳﺮﻗﻮﻥ( ﻏﻠﻂ ﻣﻦ ﺍﻟﺮﺍﻭﻱ ،ﲰﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﻳ ْ ﺴﺘ ْ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 ﺭﺑ ِﻬ ْﻢ ﻳﺘ ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ( ،ﻓﻠﻜﻤﺎﻝ ﺗﻮﻛﱡﻠﻬﻢ ﻋﻠﻰ ﺭﻢ ،ﻭﺳﻜﻮﻢ ﺇﻟﻴﻪ ،ﻭﺛﻘﺘﻬﻢ ﺑﻪ ،ﻭﺭِﺿﺎﻫﻢ ﻋﻨﻪ ،ﻭﺇﻧﺰﺍﻝ ﺣﻮﺍﺋﺠﻬﻢ ﺑﻪ ،ﻻ ﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎﹰ ،ﻻ ﺭﻗﻴ ﹰﺔ ﻭﻻ ﻏﲑﻫﺎ ،ﻭﻻ ﳛ ﺼ ﹸﻞ ﳍﻢ ِﻃ ﲑ ﹲﺓ ﺗﺼﺪﻫﻢ ﻋﻤﺎ ﻳﻘﺼِﺪﻭﻧﻪ ،ﻓﺈﻥ ﺍﻟ ﱢﻄﻴ ﺮ ﹶﺓ ﺗْﻨﻘﹸﺺ ﻀ ِﻌﻔﹸﻪ .ﻗﺎﻝ :ﻭﺍﻟﺮﺍﻗﻲ ﻣﺘﺼﺪﻕ ﻣﺤﺴﻦ ،ﻭﺍﳌﺴﺘﺮﻗﻲ ﺳﺎﺋﻞ ،ﻭﺍﻟﻨﱯ ج ﺭﻗﹶﻰ ،ﻭﱂ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗ ْ ﻳﺴﺘﺮﻕ ،ﻭﻗﺎﻝ ) :ﻣ ْﻦ ﺍﺳْﺘﻄﺎﻉ ﻣﻨﻜﻢ ﹶﺃ ﹾﻥ ﻳْﻨ ﹶﻔ ﻊ ﺃﹶﺧﺎﻩ ﹶﻓ ﹾﻠﻴْﻨ 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 ﹶﺃﻋﻮ ﹸﺫ ﻫ ﻮ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺣ ﺪ﴾ ]ﺍﻹﺧﻼﺹ ،[١ :ﻭ ﴿ﹸﻗ ﹾﻞ ﹶﺃﻋﻮ 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 ﺑﺎﳌﻌﻮﺫﺍﺕ ﻭﻳﻨﻔﹸﺚ ،ﻭﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻳﻔﺴﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ .ﻭﻛﺎﻥ ج ﻳﻨﻔﺚ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﺿﻌﻔﻪ ﻭﻭﺟﻌﻪ ﳝﻨﻌﻪ ﻣﻦ ﺇﻣﺮﺍﺭ ﻳﺪﻩ ﻋﻠﻰ ﺟﺴﺪﻩ ﻛﻠﻪ .ﻓﻜﺎﻥ ﻳﺄﻣﺮ ﻋﺎﺋﺸﺔ ﺃﻥ ﺗﻤﺮ 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 ﻭﺎﺭﺍﹰ ،ﻭﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ. ﻭﻻ ﻭﻗﺘﹰﺎ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ،ﺑﻞ ﺷﺮﻉ ﻷﻣﺘﻪ ﻋﻴﺎﺩﺓ ﺍﳌﺮﺿﻰ ﻟﻴ ﹰ ﺠِﻠﺲ، ﳉﻨ ِﺔ ﺣﺘﻰ ﻳ ْ ﻭﰲ )ﺍﳌﺴﻨﺪ( ﻋﻨﻪ) :ﺇﺫﺍ ﻋﺎ ﺩ ﺍﻟﺮ ﺟ ﹸﻞ ﹶﺃﺧﺎ ﻩ ﺍﳌﹸﺴِﻠ ﻢ ﻣﺸﻰ ﰲ ﺧﺮﹶﻓ ِﺔ ﺍ ﹶ ﻚ ﺣﺘﻰ ﻒ ﻣﹶﻠ ٍ ﺻﻠﱠﻰ ﻋﹶﻠْﻴ ِﻪ ﺳْﺒﻌﻮ 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 ﺣﺘﻰ ﻳْ ﻒ ﻣﹶﻠ ٍ ﺻﻠﱠﻰ ﻋﹶﻠْﻴ ِﻪ ﺳْﺒﻌﻮ ﹶﻥ ﺃﹶﻟ ﺴﻲ ،ﻭﺇﻥ ﻛﹶﺎ ﹶﻥ ﻣﺴﺎﺀً ، 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 ﻳﻌﻮ ﺩ ﻣ ْ )ﻣﺎ ِﻣ ْﻦ ﻣ ْ ﺼِﺒ ﺢ().(٨٢٥ ﻱ ﺳﺎ ﻋ ٍﺔ ﻣِﻦ ﺍﻟﻠﻴ ِﻞ ﻛﺎﻧﺖ ﺣﺘﻰ ﻳْ ﺴﻲ ،ﻭﺃ ِﻣ ﻦ ﺍﻟﻨﻬﺎﺭ ﻛﺎﻧﺖ ﺣﺘﻰ 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 ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍ ِﺟﻌﻮﻥ().(٨٢٧ ﻭﻛﺎﻥ ﺇﺫﺍ ﻳﺌﺲ ﻣﻦ ﺍﳌﺮﻳﺾ ﻗﺎﻝ) :ﺇﻧﺎ ِ ﻼ ﻋﻠﻰ ﻛﺎﻥ ﻫﺪﻳﻪ 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 ﻭﺣﺪﻩ ﻓﻴﻤﺎ ﻳﻌﺎﻣﻞ 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 ﳛﻤﺪﻭﻥ ﺍﻟﻠﹼﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻪ ،ﻭﻳﺴﺄﻟﻮﻥ ﻟﻪ ﺍﳌﻐﻔﺮ ﹶﺓ ﻭﺍﻟﺮﲪ ﹶﺔ ﻭﺍﻟﺘﺠﺎﻭ ﺯ ﻋﻨﻪ ،ﰒ ﺍﳌﺸﻲ ﺑﲔ ﻳﺪﻳﻪ ﺇﱃ ﺝ ﺃﻥ ﻳﻮ ِﺩﻋﻮ ﻩ ﺣﻔﺮﺗﻪ ،ﰒ ﻳﻘﻮﻡ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺑﲔ ﻳﺪﻳﻪ ﻋﻠﻰ ﻗﱪﻩ ﺳﺎﺋﻠﲔ ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ ﺃﺣﻮ ﻣﺎ ﻛﺎﻥ ﺇﻟﻴﻪ ،ﰒ ﻳﺘﻌﺎﻫﺪﻩ ﺑﺎﻟﺰﻳﺎﺭﺓ ﻟﻪ ﰲ ﻗﱪﻩ ،ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ،ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻛﻤﺎ ﻳﺘﻌﺎﻫﺪﺍﳊ ﻲ ﺻﺎ ِﺣﺒﻪ ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ. ﻓﺄﻭﻝ ﺫﻟﻚ :ﺗﻌﺎﻫﺪﻩ ﰲ ﻣﺮﺿﻪ ،ﻭﺗﺬﻛﲑﻩ ﺍﻵﺧﺮﺓ ،ﻭﺃﻣﺮﻩ 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 ﻭﺍﻟﻨﺸﻮﺭ ،ﻣِﻦ ﻟﻄﻢ ﺍﳋﺪﻭﺩ ،ﻭﺷ ﻖ ﺍﻟﺜﻴﺎﺏ ،ﻭﺣﻠ ِﻖ ﺍﻟﺮﺅﻭﺱ، ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﻨﺪﺏ ،ﻭﺍﻟﻨﻴﺎﺣﺔ 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 ﻧﻘﻮﻝﹸ ﺇﻻ ﻣﺎ ﻳﺮﺿِﻲ ﺍﻟ ﺮ ﺤ ﺰﻥﹸ ﺍﻟﻘﹶﻠ ﲔ ﻭﻳ ْ ﺫﻟﻚ ﻭﻳﻘﻮﻝ) :ﺗ ْﺪ ﻣﻊ ﺍﻟﻌ ﻭ ﺳ ﻦ ﻷﻣﺘﻪ ﺍﳊﻤﺪ ﻭﺍﻻﺳﺘﺮﺟﺎﻉ ،ﻭﺍﻟﺮﺿﻰ ﻋﻦ ﺍﻟﻠﹼﻪ ،ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻨﺎﻓﻴﹰﺎ ﻟﺪﻣﻊ ﺍﻟﻌﲔ ﻭﺣﺰ ِﻥ ﺍﻟﻘﻠﺐ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺭﺿﻰ ﺍﳋﻠ ِﻖ ﻋﻦ ﺍﻟﻠﹼﻪ ﰲ ﻗﻀﺎﺋﻪ ،ﻭﺃﻋﻈﻤﻬﻢ ﻟﻪ ﺣﻤﺪﺍﹰ، ﺐ ﳑﺘﻠﺊ ﻭﺑﻜﻰ ﻣﻊ ﺫﻟﻚ ﻳﻮﻡ ﻣﻮﺕ ﺍﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺃﻓﺔ ﺑﻪ ،ﻭﺭﲪﺔ ﻟﻠﻮﻟﺪ ،ﻭ ِﺭﻗﱠﺔ ﻋﻠﻴﻪ ،ﻭﺍﻟﻘﻠ ﺑﺎﻟﺮﺿﻰ ﻋﻦ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻭﺷﻜﺮﻩ ،ﻭﺍﻟﻠﺴﺎ ﹸﻥ ﻣﺸﺘﻐﻞ ﺑﺬِﻛﺮﻩ ﻭﲪﺪﻩ. ﻭﳌﺎ ﺿﺎﻕ ﻫﺬﺍ ﺍﳌﺸﻬ ﺪ ﻭﺍﳉﻤﻊ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ ﻳﻮﻡ ﻣﺎﺕ ﻭﻟﺪﻩ، ﺟﻌﻞ ﻳﻀﺤﻚ ،ﻓﻘﻴﻞ ﻟﻪ :ﺃﺗﻀﺤﻚ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ؟ ﻗﺎﻝ :ﺇ ﱠﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﹶﻀﻰ ﺑ ﹶﻘﻀﺎﺀٍ، ﺖ ﺃﻥ ﺃﺭﺿﻰ ِﺑ ﹶﻘﻀﺎِﺋﻪِ ،ﻓﺄﺷﻜﻞ ﻫﺬﺍ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻓﻘﺎﻟﻮﺍ :ﻛﻴﻒ ﻳﺒﻜﻲ ﻓﺄ ْﺣﺒﺒ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ج ﻳﻮ ﻡ ﻣﺎﺕ ﺍﺑﻨﻪ 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 ،ﻭﺭﺿ ﻲ ﻋﻨﻪ ﰲ ﻗﻀﺎﺋﻪ ،ﻭﺑﻜﻰ ﺭﲪ ﹶﺔ ﻭﺭﺃﻓﺔ، ﻑ ﻓﺤﻤﻠﺘﻪ ﺍﻟﺮﺃﻓﺔ ﻋﻠﻰ ﺍﻟﺒﻜﺎﺀ ،ﻭﻋﺒﻮﺩﻳﺘﻪ ﻟﻠﹼﻪ ،ﻭﳏﺒﺘﻪ ﻟﻪ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ﻭﺍﳊﻤﺪ ،ﻭﻫﺬﺍ ﺍﻟﻌﺎﺭ ﺸ ﻐﹶﻠْﺘﻪ ﻋﺒﻮﺩﻳﺔ ﺿﺎﻕ ﻗﻠﺒﻪ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺮﻳﻦ ،ﻭﱂ ﻳﺘﺴﻊ ﺑﺎﻃﻨﻪ 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 ،ﻓﻴﺼﻠﱢﻲ ﻋﻠﻴﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳﺪﻋﻰ ﺇﱃ ﺍﳌﻴﺖ ﻋﻨﺪ ﺍﺣﺘﻀﺎﺭﻩ ،ﻓﻴﻘﻴﻢ ﻋﻨﺪﻩ ﺣﱴ ﻳﻘﻀﻲ ،ﰒ ﳛﻀﺮ ﲡﻬﻴﺰﻩ ،ﰒ ﻳﺼﻠﱢﻲ ﻋﻠﻴﻪ ،ﻭﻳﺸﻴﻌﻪ ﺇﱃ ﻗﱪﻩ ،ﰒ ﺭﺃﻯ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺃﻥ ﺫﻟﻚ ﻳﺸ ﻖ ﻋﻠﻴﻪ ،ﻓﻜﺎﻧﻮﺍ ﺇﺫﺍ ﻗﺾ ﺍﳌﻴﺖ ،ﺩﻋﻮﻩ ،ﻓﺤﻀﺮ ﲡﻬﻴﺰﻩ ،ﻭﻏﺴﻠﻪ ،ﻭﺗﻜﻔﻴﻨﻪ .ﰒ ﺭﺃﻭﺍ ﺃﻥ ﺫﻟﻚ ﻳﺸ ﻖ ﻋﻠﻴﻪ ،ﻓﻜﺎﻧﻮﺍ ﻫﻢ ﻳﺠﻬﺰﻭﻥ ﻣﻴﺘﻬﻢ، ﻭﳛﻤﻠﻮﻧﻪ ﺇﻟﻴﻪ ج ﻋﻠﻰ ﺳﺮﻳﺮﻩ ،ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ﺧﺎﺭِﺝ ﺍﳌﺴﺠﺪ).(٨٣٠ ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ﺍﻟﺮﺍﺗﺐ ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺧﺎﺭﺝ ﺍﳌﺴﺠﺪ ،ﻭﺭﲟﺎ 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 ﺳﻨﺘﻪ ﻭﻋﺎﺩﺗﻪ ،،،ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻼ ﺷﻲﺀ ﻟﻪ() .(٨٣١ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻟﻔﻆ ﺴﺠِﺪ ﹶﻓ ﹶ ﺻﻠﱠﻰ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﰲ ﺍ ﹶﳌ ْ ج ) :ﻣ ْﻦ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ ﺍﳋﻄﻴﺐ ﰲ ﺭﻭﺍﻳﺘﻪ ﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻦ :ﰲ ﺍﻷﺻﻞ )ﻓﻼ ﺷﻲ َﺀ ﻋﹶﻠْﻴ ِﻪ( ﻭﻏﲑﻩ ﺲ ﹶﻟﻪ ﺷﻲﺀ(. ﻼ ﺷﻲ َ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 ﺍﻟﺪﻭﺭﻱ 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 ﻳﺨ ﺮ ﻣﻨﻪ ﺍﻟﺜﻮﺭﻱ ﺑﻌﺪ ﺍﳋﺮﻑ ﻭﲰﺎﻉ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻣﻨﻪ ﻗﺒﻞ ﺫﻟﻚ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ :ﺗﻐﲑ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ،ﻭﺟﻌﻞ ﻳﺄﰐ ﲟﺎ ﻳﺸﺒﻪ 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 ﺣﺪﺙ ﺑﻪ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ .ﻭﻗﺪ ﺳﻠﻚ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻫﺬﺍ ،ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻣﺴﻠﻜﹰﺎ ﺁﺧﺮ ،ﻓﻘﺎﻝ :ﺻﻼ ﹸﺓ ﺍﻟﻨﱯ ج ﻋﻠﻰ ﺳﻬﻴﻞ 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 .ﻭﺭﺩ 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 ﺻﱢﻠ 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 ﻳﻨﻜﺮﻭﻩ ،ﻭﻻ ﻋﺎﺭﺿﻮﻩ ﺑﻐﲑﻩ. ﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﺻﱢﻠ 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 ﺧﻄﺎﻩ ،ﻭﺻﺎﺭ ﺍﻟﺬﻱ ﻳﺼﻠﻲ 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 ﹾﺄﺗ ْﻢ ﹶﻓﹶﻠﻬﺎ﴾ ]ﺍﻹﺳﺮﺍﺀ ،[٧ :ﺃﻱ :ﻓﻌﻠﻴﻬﺎ، ﻓﻬﺬﻩ ﻃﺮﻕ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ .ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺃﻭﻻﹰ ،ﻭﺃﻥ ﺳﻨﺘﻪ 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 ﺼﺪﻳ ﻖ ﺃﻛ ﻭﻛﺎﻥ ﺭﲟﺎ ﻳﻘﺒﻞ ﺍﳌﻴﺖ ﻛﻤﺎ ﻗﺒﻞ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻭﺑﻜﻰ) (٨٣٢ﻭﻛﺬﻟﻚ ﺍﻟ ﻋﻠﻴﻪ ،ﻓﻘﺒﻠﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ج).(٨٣٣ ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺑﻐﺴﻞ ﺍﳌﻴﺖ ﺛﻼﺛﹰﺎ ﺃﻭ ﲬﺴﺎﹰ ،ﺃﻭ ﺃﻛﺜﺮ ﲝﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻐﺎﺳِﻞ ،ﻭﻳﺄﻣﺮ ﺑﺎﻟﻜﺎﻓﻮﺭ ﰲ ﺍﻟﻐﺴﻠﺔ ﺍﻷﺧﲑﺓ ،ﻭﻛﺎﻥ ﻻ ﻳﻐﺴﻞ ﺍﻟﺸﻬﺪﺍ َﺀ ﻗﹶﺘﻠﹶﻰ ﺍﳌﻌﺮﻛﺔ) ،(٨٣٤ﻭﺫﻛﺮ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ،ﺃﻧﻪ ﻰ ﻋﻦ ﺗﻐﺴﻴﻠﻬﻢ ،ﻭﻛﺎﻥ ﻳﱰﻉ ﻋﻨﻬﻢ ﺍﳉﻠﻮ ﺩ ﻭﺍﳊﺪﻳ ﺪ ﻭﻳﺪِﻓﻨﻬﻢ ﰲ ﺛﻴﺎﻢ)،(٨٣٥ ﻭﱂ ﻳﺼ ﱢﻞ ﻋﻠﻴﻬﻢ. ﻭﻛﺎﻥ ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﹸﺤ ِﺮﻡ ،ﺃﻣﺮ ﺃﻥ ﻳﻐﺴﻞ ﲟﺎﺀ ﻭ ِﺳﺪْﺭ ،ﻭﻳﻜﻔﻦ 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 ﻳﺤﺴﻦ ﻛﻔﻨﻪ ،ﻭﻳﻜﻔﻨﻪ ﰲ ﺍﻟﺒﻴﺎﺽ ،ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻐﺎﻻﺓ ﰲ ﺍﻟﻜﻔﻦ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﻗ ﺍﻟﻜﻔ ﻦ ﻋﻦ ﺳﺘﺮ ﲨﻴﻊ ﺍﻟﺒﺪﻥ ،ﻏﻄﱠﻰ ﺭﺃﺳﻪ ،ﻭﺟﻌﻞ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺸﺐ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﺇﺫﺍ ﹸﻗﺪﻡ ﺇﻟﻴﻪ ﻣﻴﺖ ﻳﺼﻠﱢﻲ ﻋﻠﻴﻪ ،ﺳﺄﻝ :ﻫﻞ ﻋﻠﻴﻪ ﺩﻳﻦ ،ﺃﻡ ﻻ؟ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ،ﺻﻠﱠﻰ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ ،ﱂ ﻳﺼﻞ ﻋﻠﻴﻪ ،ﻭﺃﺫِﻥ ﻷﺻﺤﺎﺑﻪ ﺃﻥ ﻳﺼﻠﻮﺍ ﻋﻠﻴﻪ، ﻓﺈﻥ ﺻﻼﺗﻪ ﺷﻔﺎﻋﺔ ،ﻭﺷﻔﺎﻋﺘﻪ ﻣﻮﺟﺒﺔ ،ﻭﺍﻟﻌﺒﺪ ﻣﺮﺗ ﻬ ﻦ ﺑﺪﻳﻨﻪ ،ﻭﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺣﱴ ﻳﻘﻀﻰ ﻋﻨﻪ ،ﻓﻠﻤﺎ ﻓﺘﺢ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ،ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﳌﺪِﻳﻦ ،ﻭﻳﺘﺤﻤﻞ ﺩﻳﻨﻪ ،ﻭﻳﺪﻉ ﻣﺎﻟﻪ ﻟﻮﺭﺛﺘﻪ).(٨٣٧ ﻓﺈﺫﺍ ﺃﺧﺬ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ،ﻛﱪ ﻭ ﺣ ِﻤ ﺪ ﺍﻟﻠﹼﻪ ﻭﺃﹶﺛﻨﻰ ﻋﻠْﻴﻪِ ،ﻭﺻﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ )(٨٣٨ ﺟﻨﺎﺯﺓ ،ﻓﻘﺮﺃ ﺑﻌﺪ ﺍﻟﺘﻜﺒﲑﺓ ﺍﻷﻭﱃ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﺟﻬﺮﺍﹰ ،ﻭﻗﺎﻝِ) :ﻟﺘ ْﻌﹶﻠﻤﻮﺍ ﺃﺎ ﺳﻨﺔ( ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺃﹸﻣﺎﻣﺔ ﺑ ﻦ ﺳﻬﻞ :ﺇ ﱠﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻷﻭﱃ ﺳﻨﺔ) .(٨٣٩ﻭﻳﺬﻛﺮ 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 ﺍﳌﻘﺒﺮﻱ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﺃﻧﻪ ﺳﺄﻝ ﻋﺒﺎﺩﺓ ﺑ ﻦ ﺍﻟﺼﺎﻣﺖ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻓﻘﺎﻝ :ﺃﻧﺎ ﻭﺍﻟﻠﱠ ِﻪ ﺃﹸﺧﱪﻙ :ﺗﺒﺪﺃ ﻓﺘﻜﺒﺮ ،ﹸﺛﻢ ﺗﺼﻠﱢﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ج ،ﻭﺗﻘﹸﻮﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺤﺴِﻨﺎﹰ ،ﹶﻓ ِﺰ ْﺩ ﰲ ﺇﺣﺴﺎِﻧﻪِ، ﺖ ﹶﺃ ْﻋﹶﻠﻢِ ﺑﻪِ ،ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ ْ ﺸ ِﺮﻙ ﺑِﻚ ﻭﹶﺃْﻧ ﺇ ﱠﻥ ﻋْﺒ ﺪ ﻙ ﻓﹶﻼﻧﹰﺎ ﻛﹶﺎ ﹶﻥ ﻻ ﻳْ )(٨٤١ ﻀﱠﻠﻨﺎ ﺑ ﻌ ﺪﻩ. ﺤ ِﺮ ْﻣﻨﺎ ﹶﺃ ْﺟ ﺮﻩ ،ﻭ ﹶﻻ ﺗ ِ ﻭﺇ ﹾﻥ ﹶﻛﺎ ﹶﻥ ﻣﺴِﻴﺌﺎﹰ ،ﹶﻓﺘﺠﺎ 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 ﻳﻨﻘﻞ ِﻣ ْﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﺗِﺤﺔ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ج. ﻆ ﻣﻦ ﺩﻋﺎﺋﻪ) :ﺍﻟﱠﻠ ﻬ ﻢ ﺍﻏ ِﻔ ْﺮ ﹶﻟﻪ ،ﻭﺍ ْﺭ ﺣ ْﻤﻪ ،ﻭﻋﺎِﻓﻪِ ،ﻭﺍ ﻋﻒ ﻋﻨﻪ ،ﻭﹶﺃ ﹾﻛ ِﺮ ْﻡ ﻧ ﺰﻟﹶﻪ، ﻓﺤِ ﻔ ﹶ ﺏ ﺍﻷْﺑﻴﺾ ﺴ ﹾﻠ ﻪ ﺑِﺎﳌﹶﺎ ِﺀ ﻭﺍﻟﺜﱠ ﹾﻠ ِﺞ ﻭﺍﻟﺒ ﺮﺩِ ،ﻭﻧ ﱢﻘ ِﻪ ﻣ ﻦ ﺍﳋﻄﹶﺎﻳﺎ ﹶﻛﻤﺎ ﻳﻨﻘﱠﻰ ﺍﻟﱠﺜ ْﻮ ﻭ ﻭ ﺳ ْﻊ ﻣ ْﺪ ﺧﻠﹶﻪ ،ﻭﺍ ﹾﻏ ِ ﻼ ﺧﻴْﺮﹰﺍ ِﻣ ْﻦ ﹶﺃ ْﻫِﻠﻪِ ،ﻭﺯﻭﺟﹰﺎ ﺧﻴْﺮﹰﺍ ِﻣ ْﻦ ﺯ ْﻭ ِﺟﻪِ، ِﻣ ﻦ ﺍﻟ ﺪﻧﺲِ ،ﻭﹶﺃْﺑ ِﺪﹾﻟ ﻪ ﺩﺍ ﺭﹰﺍ ﺧﻴْﺮﹰﺍ ِﻣ ْﻦ ﺩﺍﺭِﻩ ،ﻭﹶﺃ ْﻫ ﹰ ﺏ ﺍﻟﻨﺎ ِﺭ().(٨٤٢ ﺏ ﺍﻟ ﹶﻘْﺒ ِﺮ ﻭ ِﻣ ْﻦ ﻋﺬﹶﺍ ِ ﻭﹶﺃ ْﺩ ِﺧ ﹾﻠ ﻪ ﺍﳉﹶﻨﺔﹶ ،ﻭﹶﺃ ِﻋ ﹾﺬﻩ ﻣِﻦ ﻋﺬﹶﺍ ِ ﺻ ِﻐ ِﲑﻧﺎ ،ﻭ ﹶﻛِﺒ ِﲑﻧﺎ ،ﻭ ﹶﺫ ﹶﻛ ِﺮﻧﺎ، ﺤﻴﻨﺎ ،ﻭ ﻣﻴِﺘﻨﺎ ،ﻭ ﻆ ﻣﻦ ﺩﻋﺎﺋﻪ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ْﺮ ِﻟ ﻭﺣِ ﻔ ﹶ ﻭﺃﹸْﻧﹶﺜﺎﻧﺎ ،ﻭﺷﺎ ِﻫ ِﺪﻧﺎ ﻭﻏﹶﺎﺋِﺒﻨﺎ ،ﺍﻟﱠﻠ ﻬﻢ ﻣ ْﻦ ﺃﹶﺣﻴْﻴﺘﻪِ ﻣﻨﺎ ،ﻓﹶﺄﺣْﻴ ِﻪ ﻋﻠﹶﻰ ﺍ ِﻹ ْﺳﻼﹶﻡ ،ﻭ ﻣ ْﻦ ﺗﻮﻓﱠْﻴﺘﻪِ ﻣﻨﺎ، ﺤ ِﺮ ْﻣﻨﺎ ﹶﺃ ْﺟ ﺮﻩ ،ﻭ ﹶﻻ ﺗﻔِﺘﻨﺎ ﺑ ْﻌ ﺪﻩ.(٨٤٣)( ﹶﻓﺘ ﻮﻓﱠﻪ ﻋﻠﹶﻰ ﺍ ِﻹﳝﺎﻥِ ،ﺍﻟﱠﻠ ﻬﻢ ﻻ ﺗ ْ ﻚ ﻭ ﺣْﺒ ِﻞ ِﺟﻮﺍ ِﺭﻙ ،ﹶﻓ ِﻘ ِﻪ ﻣ ْﻦ ِﻓْﺘﻨ ِ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 ﻭﺍﳊﹶﻖ ،ﻓﹶﺎﻏ ِﻔ ْﺮ ﹶﻟﻪ ﻭﺍ ْﺭﺣﻤﻪ ،ﺇﻧ ﺏ ﺍﻟﻨﺎﺭ ،ﻓﹶﺄْﻧ ﺍﻟ ﹶﻘْﺒﺮِ ،ﻭ ِﻣ ْﻦ ﻋﺬﹶﺍ ِ ﺍﻟ ﺮﺣِﻴ ﻢ().(٨٤٤ ﺖ ﺖ ﺭ ﺯ ﹾﻗﺘﻬﺎ ،ﻭﹶﺃْﻧ ﺖ ﺧﹶﻠ ﹾﻘﺘﻬﺎ ،ﻭﺃﹶﻧ ﺖ ﺭﺎ ،ﻭﹶﺃْﻧ ﻆ ﻣِﻦ ﺩﻋﺎﺋﻪ ﺃﻳﻀﹰﺎ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃْﻧ ﻭﺣِ ﻔ ﹶ ﺖ ﺭﻭ ﺣﻬﺎ ،ﻭﺗ ْﻌﹶﻠﻢِ ﺳ ﺮﻫﺎ ﻭﻋﻼِﻧﻴﺘﻬﺎ ،ﺟﹾﺌﻨﺎ ﺷ ﹶﻔﻌﺎ َﺀ ﻓﹶﺎﻏ ِﻔ ْﺮ ﻀ ﺖ ﻗﹶﺒ ْ ﻺﺳْﻼﻡِ ،ﻭﹶﺃْﻧ ﻫ ﺪْﻳﺘﻬﺎ ﻟ ِ ﹶﻟﻬﺎ().(٨٤٥ ﻭﻛﺎﻥ ج ﻳﺄﻣﺮ ﺑﺈﺧﻼﺹ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ،ﻭﻛﺎﻥ ﻳﻜ ﱪ ﺃﺭﺑ ﻊ ﺗﻜﺒﲑﺍﺕ ،ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺒﺮ ﲬﺴﺎﹰ ،ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪﻩ ﻳﻜﺒﺮﻭﻥ ﺃﺭﺑﻌﺎﹰ ،ﻭﲬﺴﺎﹰ ،ﻭﺳﺘﺎﹰ ،ﻓﻜﺒﺮ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﲬﺴﺎﹰ ،ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ج ﻛﱪﻫﺎ ،ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٨٤٦ ﻭﻛﱪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻋﻠﻰ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ ﺳﺘﹰﺎ) ،(٨٤٧ﻭﻛﺎﻥ ﻳﻜﱪ 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 ﻋﺘﻴﺒﺔ 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 ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺑﻌﺪﻩ. ﻭﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺑﻊ ،ﻣِﻨﻬﻢ ﻣﻦ ﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻥ ﺁﺧﺮ ﺟﻨﺎﺯﺓ ﺻﻠﱠﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻨﱯ ج ،ﻛﺒ 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 ،ﻛﺒﺮﺕ 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 ،ﻛﺒﺮﺕ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺎﹰ ،ﻭﺍﺳﺘﻌﻈﻤﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﻗﺎﻝ :ﺃﺑﻮ ﺍﳌﻠﻴﺢ ﻛﺎﻥ ﺃﺻﺢ ﺣﺪﻳﺜﹰﺎ ﻭﺃﺗﻘﻰ ﷲ ﻣﻦ ﺃﻥ ﻱ ﻣﺜ ﹶﻞ ﻫﺬﺍ. ﻳﺮﻭ 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 ﻳﻜﺒﺮﻭﻥ ﲬﺴﺎﹰ ،ﻗﺎﻝ ﻋﻠﻘﻤﺔ :ﻗﻠ ﺲ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﻣﻌﺎﺫ ﻗﺪﻣﻮﺍ ﻣﻦ ﺍﻟﺸﺎﻡ ،ﻓﻜﺒﺮﻭﺍ ﻋﻠﻰ ﻣﻴﺖ ﳍﻢ ﲬﺴﺎﹰ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ :ﻟﻴ ﻑ).(٨٥١ ﻑ ﺍﻹﻣﺎﻡ ﻓﺎﻧﺼ ِﺮ ْ ﺍﳌﱢﻴﺖ ﰲ ﺍﻟﺘﻜﺒﲑ ﻭﻗﺖ ،ﻛﺒﺮ ﻣﺎ ﻛﺒ 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 ﺍﳌﻘﺒﺮﻱ ،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 :ﺣﺪﺛﻨﺎ 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 :ﻛﺒﺮ ﻋﻠﻴﻬﺎ ﺃﺭﺑﻌﺎﹰ ،ﰒ ﻗﺎﻡ ﺳﺎﻋﺔ، ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻓﺴﺒﺢ 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 ﺃﻢ 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 ﻛﺒﺮﻫﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻗﺎﺋﻢ. ﻗﻠﺖ :ﻳﺮﻳﺪ ﺑﺎﻷﺛﺮ ﻣﺎ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﺃﻤﺎ ﻛﺎﻧﺎ ﻳﺮﻓﻌﺎﻥ ﺃﻳﺪﻳﻬﻤﺎ ﻛﻠﻤﺎ ﻛﺒﺮﺍ 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 ﻫﺮﻳﺮﺓ)،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 ﻳﻮﻗﺖ ﰲ ﺫﻟﻚ ﻭﻗﺘﹰﺎ. ﻚ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘﱪ؟! ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ج ،ﻛﺎﻥ ﻗﺎﻝ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﹼﻪ :ﻣﻦ ﻳﺸ ﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺍﳉﻨﺎﺯﺓﹸ ،ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﻘﱪ ﻣﻦ ﺳﺘﺔ ﺃﻭﺟﻪ ﹸﻛﻠﹸﻬﺎ ِﺣﺴﺎﻥ ،ﻓﺤ ﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘﱪ ﺑﺸﻬﺮ ،ﺇﺫ ﻫﻮ ﺃﻛﺜﺮ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ج ﺃﻧﻪ ﺻﻠﻰ ﺑﻌﺪﻩ ،ﻭﺣﺪﻩ 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 ﻳﺼﻠﻰ ﻋﹶﻠْﻴ ِﻪ().(٨٦٢ ﻭﰲ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( ﻣﺮﻓﻮﻋﺎﹰ) ،ﺻﻠﹸﻮﺍ ﻋﻠﻰ ﹶﺃ ﹾﻃﻔﹶﺎِﻟﻜﹸﻢ ،ﻓﺈﻧﻬﻢ ِﻣ ْﻦ ﹶﺃﻓﹾﺮﺍ ِﻃﻜﹸﻢ().(٨٦٣ ﺠﺐ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻰ ﺍﻟﺴﻘﻂ؟ ﻗﺎﻝ :ﺇﺫﺍ ﺖ ﺃﲪﺪ :ﻣﱴ ﻳ ِ ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻋﺒﺪﺓ :ﺳﺄﻟ ﺃﺗﻰ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻷﻧﻪ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ. ﺖ :ﻓﺤﺪﻳﺚ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ )ﺍﻟﻄﻔﻞ ﻳﺼﻠﻰ ﻋﻠﻴﻪ(؟ ﻗﺎﻝ :ﺻﺤﻴﺢ ﻣﺮﻓﻮﻉ، ﻗﻠ ﺖ :ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺑﻴﺎ ﹸﻥ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺷﻬﺮ ﻭﻻ ﻏﲑﻫﺎ؟ ﻗﺎﻝ :ﻗﺪ ﻗﺎﻟﻪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ. 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 :ﺣﺪﺛﻨﺎ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﰊ ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ 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 ،ﻭﻭﻫﻰ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ. ﻭﻗﺎﻝ ﺍﳋﻼﻝ :ﻭﻗﺮﺉ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻠﹼﻪ :ﺣﺪﺛﲏ ﺃﰊ ،ﺣﺪﺛﻨﺎ ﺃﺳﻮﺩ ﺑﻦ ﻋﺎﻣﺮ ،ﺣﺪﺛﻨﺎ 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 ﻭﻏﲑﻩ :ﻗﺎﻟﻮﺍ :ﻭﻫﺬﻩ ﺍﳌﺮﺍﺳﻴﻞﹸ ،ﻣﻊ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ،ﻳﺸ ﺪ ﺚ ﺍﻟﱪﺍﺀ ﲜﺎﺑﺮ ﺍﳉﻌﻔﻲ ،ﻭﺿﻌﻒ ﻫﺬﻩ ﺍﳌﺮﺍﺳﻴﻞ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺿﻌﻒ ﺣﺪﻳ ﹶ ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺃﺻﺢ ﻣﻨﻬﺎ. ﰒ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﰲ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﱂ ﻳﺼ 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 ﻳﺒﺎﺷﺮﻫﺎ ﺑﻨﻔﺴﻪ ﻻﺷﺘﻐﺎﻟﻪ ﺑﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ ،ﻭﻗﻴﻞ :ﱂ ﻳﺼﻞ ﻋﻠﻴﻪ ،ﻭﻗﺎﻟﺖ ﻓﺮﻗﺔ: ﺭﻭﺍﻳﺔ ﺍﳌﺜﺒﺖ ﺃﻭﱃ ،ﻷﻥ ﻣﻌﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻢ ،ﻭﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻨﻔﻲ ﻭﺍﻹِﺛﺒﺎﺕ ،ﹸﻗﺪﻡ ﺍﻹِﺛﺒﺎﺕ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ،ﺃﻧﻪ ﻻ ﻳﺼﻠﱢﻲ ﻋﻠﻰ ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ،ﻭﻻ ﻋﻠﻰ ﻣ ْﻦ ﹶﻏﻞﱠ ﻣﻦ ﺍﻟﻐﻨﻴﻤ ﹸﺔ).(٨٦٨ ﻭﺍﺧﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻘﺘﻮ ِﻝ ﺣﺪﺍﹰ ،ﻛﺎﻟﺰﺍﱐ ﺍﳌﺮﺟﻮﻡ ،ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ج ﺻﻠﻰ ﻋﻠﻰ ﺍﳉﻬﻨﻴﺔ ﺍﻟﱵ ﺭﲨﻬﺎ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﺗﺼﻠﱢﻲ ﻋﻠﻴﻬﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻭﻗﺪ ﺯﻧﺖْ؟ ﻓﻘﺎﻝ: ﺕ ﺗ ْﻮﺑ ﹰﺔ ﲔ ﻣِﻦ ﺃ ْﻫ ِﻞ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ ﹶﻟ ﻮ ِﺳ ﻌﺘْﻬﻢ ،ﻭﻫﻞ ﻭ ﺟ ْﺪ ﺖ ﺑﲔ ﺳْﺒ ِﻌ ﺴ ﻤ ْ ﺖ ﺗ ْﻮﺑ ﹰﺔ ﻟﻮ ﻗﹸ ِ )ﹶﻟ ﹶﻘ ْﺪ ﺗﺎﺑ ْ ) (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 ﺴﻬﺎ ﷲ ﺗﻌﺎﱃ( .ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٨٦٩ ﺕ ِﺑﻨ ﹾﻔ ِ ﻀ ﹶﻞ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﺟﺎ 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 ،ﻭﺣﻤﻴﺪ 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 ﺳﺒﻪ ،ﻭﻗﺎﻝ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ :ﺇﻧﻪ ﻗﺎﻝ) :ﺍ ْﺳﺘ ْﻐﻔِﺮﻭﺍ ِﻟﻤﺎﻋِﺰ ﺑﻦ ﻣﺎﻟِﻚ( .ﻓﻘﺎﻟﻮﺍ :ﹶﻏ ﹶﻔ ﺮ ﺍﻟﱠﻠ ﻪ ﻚ .ﺫﻛﺮﳘﺎ ﻣﺴﻠﻢ) .(٨٧١ﻭﻗﺎﻝ ﺟﺎﺑﺮ :ﻓﺼﻠﱠﻰ ﻋﻠﻴﻪ ،ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻫﻮ ِﻟﻤﺎ ِﻋ ِﺰ ْﺑ ِﻦ ﻣﺎِﻟ ٍ )(٨٧٢ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻌﻠﱠﻞ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﺮﺯﺓ ﺍﻷﺳﻠﻤﻲ :ﱂ ﻳﺼ 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 ﺩﻋﺎﺅﻩ ﻟﻪ ﺑﺄﻥ ﻳﻐ ِﻔ ﺮ ﺍﻟﻠﹼﻪ ﻟﻪ ،ﻭﺗﺮ ﻙ ﺖ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻫﻲ ﺗﺮﻛﻪ ﺍﻟﺼﻼ ﹶﺓ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﺗﺄﺩﻳﺒﹰﺎ ﻭﲢﺬﻳﺮﺍﹰ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :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 ،ﺇﻣﺎ ﺧﻠﻔﻬﺎ ،ﺃﻭ ﺃﻣﺎﻣﻬﺎ ،ﺃﻭ ﻋﻦ ﳝﻴﻨﻬﺎ ،ﺃﻭ ﻋﻦ ﴰﺎﳍﺎ .ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺑﺎﻹِﺳﺮﺍﻉ ﺎ ،ﺣﱴ ﺇﻥ ﻛﺎﻧﻮﺍ ﻟﻴﺮ ﻣﻠﹸﻮﻥ ﺎ ﺭ ﻣﻼﹰ ،ﻭﺃﻣﺎ ﺱ ﺍﻟﻴﻮ ﻡ ﺧﻄﻮﺓ ﺧﻄﻮﺓ ،ﻓﺒﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ﳐﺎﻟِﻔﺔ ﻟﻠﺴﻨﺔ ،ﻭﻣﺘﻀﻤﻨﺔ ﻟﻠﺘﺸﺒﻪ 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 ْﺮﻣﻞﹸ ﺭﻣ ﹰ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ :ﺳﺄﻟﻨﺎ ﻧﺒﻴﻨﺎ ج ﻋﻦ ﺍﳌﺸﻲ ﻣﻊ ﺍﳉﻨﺎﺯﺓ ،ﻓﻘﺎﻝ) :ﻣﺎ ﺐ( ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ) (٨٧٦ﻭﻛﺎﻥ ﳝﺸﻲ ﺇﺫﺍ ﺗﺒ ﻊ ﺍﳉﻨﺎﺯﺓ ﻭﻳﻘﻮﻝ )ﱂ ﺃﻛﹸﻦ ﺩﻭ ﹶﻥ ﺍﳋﹶﺒ ِ )(٨٧٧ ﺐ ﻭﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ ﻳﻤْﺸﻮﻥ( .ﻓﺈﺫﺍ ﺍﻧﺼﺮﻑ ﻋﻨﻬﺎ ،ﻓﺮﺑﻤﺎ ﻣﺸﻰ ،ﻭﺭﺑﻤﺎ ﺭﻛِﺐ. ﻷَﺭ ﹶﻛ ﺠِﻠﺴﻮﺍ ﳉﻨﺎﺯﺓ ،ﻓﻼ :،ﺗ ْ ﺲ ﺣﱴ ﺗﻮﺿﻊ ،ﻭﻗﺎﻝ )ﺇﺫﺍ ﺗﺒِﻌﺘﻢ ﺍ ِ ﻭﻛﺎﻥ ﺇﺫﺍ ﺗﺒِﻌﻬﺎ ،ﱂ ﳚِﻠ ْ ﺣﱴ ﺗﻮﺿ ﻊ().(٨٧٨ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﻟﻠﹼﻪ :ﻭﺍﳌﺮﺍﺩ :ﻭﺿﻌﻬﺎ 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) :ﺣﺘﻰ ﺗﻮ ) ﺣﺘﻰ ﺗﻮ 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 ﻳﺘﺎﺑﻊ 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 ﹸﻏﻴﺐ ،ﻓﻠﻢ ﻳﺼ 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 ﺃﺻﺤﺎﺑﻬﻤﺎ :ﻭﻣِﻦ ﺍﳉﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺭﻓ ﻊ ﻟﻪ ﺳﺮﻳﺮﻩ ﻓﺼﻠﱠﻰ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺮﻯ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﳊﺎﺿﺮ ﺍﳌﺸﺎﻫﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﻦ ﺍﻟﺒﻌﺪ ،ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺇﻥ ﱂ ﻳﺮﻭﻩ، ﻓﻬﻢ ﺗﺎﺑﻌﻮﻥ ﻟﻠﻨﱯ ج ﰲ ﺍﻟﺼﻼﺓ .ﻗﺎﻟﻮﺍ :ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ،ﺃﻧﻪ ﱂ ﻳﻨﻘﹶﻞ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﻛ ﱢﻞ ﺍﻟﻐﺎﺋﺒﲔ ﻏﲑﻩ ،ﻭﺗﺮﻛﹸﻪ ﺳﻨﺔ ،ﻛﻤﺎ ﺃﻥ ﻓِﻌﻠﻪ ﺳﻨﺔﹲ ،ﻭﻻ ﺳﺒﻴﻞ ﻷﺣﺪ ﺑﻌﺪﻩ ﺇﱃ ﺃﻥ ﻳﻌﺎﻳﻦ ﺳﺮﻳﺮ ﺍﳌﻴﺖ ﻣﻦ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺒﻌﻴﺪﺓ ،ﻭﻳﺮﻓﻊ ﻟﻪ ﺣﱴ ﻳﺼﱢﻠ ﻲ ﻋﻠﻴﻪ ،ﹶﻓﻌِﻠ 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 ﻳﺼ ﹼﻞ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺍﻟﺼﻮﺍﺏ :ﺃﻥ ﺍﻟﻐﺎﺋ ﻓﻴﻪ ،ﺻﱢﻠ ﻲ ﻋﻠﻴﻪ ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ ،ﻛﻤﺎ ﺻﻠﱠﻰ ﺍﻟﻨﱯ ج ﻋﻠﻰ ﺍﻟﻨﺠﺎﺷﻲ ،ﻷﻧﻪ ﻣﺎﺕ ﺑﲔ ﺍﻟﻜﻔﺎﺭ ﺚ ﻣﺎﺕ ،ﱂ ﻳﺼ ﱠﻞ ﻋﻠﻴﻪ ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ ،ﻷﻥ ﺍﻟﻔﺮﺽ ﻭﱂ ﻳﺼ 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 ﻣﺮﺕ 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 ْﺧﺘِﻠ ﺟﺎﺋﺰﺍﻥ ،ﻭﻓِﻌﻠﹸﻪ ﺑﻴﺎﻥ ﻟﻼﺳﺘﺤﺒﺎﺏ ،ﻭﺗﺮﻛﹸﻪ ﺑﻴﺎﻥ ﻟﻠﺠﻮﺍﺯ ،ﻭﻫﺬﺍ ﺃﻭﱃ ﻣﻦ ﺍﺩﻋﺎﺀ ﺍﻟﻨﺴﺦ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ،ﺃ ﱠﻻ ﻳﺪﻓﻦ ﺍﳌﻴﺖ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ،ﻭﻻ ﻋﻨﺪ ﻏﺮﻭﺑِﻬﺎ ،ﻭﻻ ﺣﲔ ﻳﻘﹸﻮﻡ ﻗﺎﺋ ﻢ ﺍﻟﻈﻬﲑﺓ) (٨٨٤ﻭﻛﹶﺎ ﹶﻥ ﻣِﻦ ﻫﺪﻳﻪ ﺍﻟﻠﱠﺤ ﺪ ﻭﺗﻌﻤﻴ ﻖ ﺍﻟﻘﱪ ﻭﺗﻮﺳﻴﻌﻪ ﻣِﻦ ﻋِﻨﺪ ﺭﺃﺱ ﺴ ِﻢ ﺍﻟﱠﻠﻪِ ،ﻭﺑِﺎﻟﱠﻠﻪِ، ﺖ ﰲ ﺍﻟﻘﱪ ﻗﺎﻝ )ﺑ ْ ﺍﳌﻴﺖ ﻭﺭﺟﻠﻴﻪ ،ﻭﻳﺬﻛ ﺮ ﻋﻨﻪ ،ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﻭﺿﻊ ﺍﳌﻴ ﻭﻋﻠﻰ ِﻣﻠﱠ ِﺔ ﺭﺳﻮ ِﻝ ﺍﷲ( .ﻭﰲ ﺭﻭﺍﻳﺔِ) :ﺑﺴْﻢ ﺍﻟﹶﻠﻪِ ،ﻭﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﻭ ﻋﻠﹶﻰ ِﻣﻠﱠ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ().(٨٨٥ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﳛﺜﹸﻮﺍ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻰ ﻗﱪ ﺍﳌﻴﺖ ﺇﺫﺍ ﺩِﻓ ﻦ ِﻣ ْﻦ ِﻗﺒ ﹶﻞ ﺭﺃﺳِﻪ ﺛﻼﺛﹰﺎ).(٨٨٦ ﻭﻛﺎﻥ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ ﻗﺎﻡ ﻋﻠﻰ ﻗﱪﻩ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭ ﺳﹶﺄ ﹶﻝ ﻟﻪ ﺍﻟﺘﺜﺒِﻴﺖ، ﺖ).(٨٨٧ ﺴﹶﺄﻟﹸﻮﺍ ﹶﻟﻪ ﺍﻟﺘﺜﺒِﻴ ﻭﺃ ﻣ ﺮﻫﻢ ﺃﻥ ﻳ ْ ﻭﱂ ﻳﻜﻦ ﳚﻠِﺲ ﻳﻘﺮﺃ ﻋﻨﺪ ﺍﻟﻘﱪ ،ﻭﻻ ﻳﻠﻘﱢﻦ 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 ﹶﺃﺣﺪﻛﻢ ﻋﻠﹶﻰ ﺭﺃ ِ ﺴ ﻮﻳْﺘ ﻢ ﺍﻟﺘﺮﺍ ﺕ ﹶﺃ ﺣ ﺪ ِﻣ ْﻦ ِﺇ ْﺧﻮﺍِﻧﻜﹸﻢ ﹶﻓ ﻣﺎ ﺴﺘﻮﻱ ﻗﹶﺎﻋِﺪﺍﹰ، ﺴ ﻤﻌﻪ ﻭ ﹶﻻ ﳚﻴﺐ ،ﺛﱠﻢ ﻳﻘﹸﻮﻝ :ﻳﺎ ﻓﻼ ﹶﻥ ﺑ ﻦ ﻓﻼﻧﺔ ،ﻓﺈﻧﻪ ﻳ ْ ِﻟﻴﻘﹸ ﹾﻞ :ﻳﺎ ﻓﹸﻼﻥ ،ﹶﻓِﺈﻧﻪ ﻳ ْ ﺸﻌﺮﻭﻥﹶ ،ﹸﺛﻢ ﻚ ﺍﷲ ﻭﹶﻟ ِﻜ ْﻦ ﹶﻻ ﺗ ْ ﹸﺛﻢ ﻳﻘﹸﻮﻝ :ﻳﺎ ﻓﹸﻼ ﹶﻥ ﺑ ﻦ ﻓﹸﻼﻧﺔ ،ﻓﺈﻧﻪ ﻳﻘﻮﻝﹸ :ﺃﹶﺭﺷِﺪﻧﺎ ﻳ ْﺮﺣﻤ ﺖ ﻋﻠﹶﻴ ِﻪ ِﻣ ﻦ ﺍﻟ ﺪْﻧﻴﺎ :ﺷﻬﺎ ﺩ ﹶﺓ ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃ ﹶﻥ ﳏﻤﺪﹰﺍ ﻋْﺒ ﺪ ﻩ ﻳﻘﹸﻮ ﹸﻝ :ﺍ ﹾﺫ ﹸﻛ ْﺮ ﻣﺎ ﺧ ﺮ ْﺟ ﻚ ﺭﺿِﻴ ﻭﺭﺳﻮﻟﹸﻪ ،ﻭﹶﺃﻧ ﺤﻤﺪ ﻧِﺒﻴﺎﹰ ،ﻭﺑِﺎﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺇﻣﺎﻣﺎﹰ ،ﻓﺈ ﱠﻥ ﻼ ِﻡ ﺩِﻳﻨﺎﹰ ،ﻭِﺑ ﻤ ﺖ ﺑِﺎﻟﻠﱠ ِﻪ ﺭﺑﺎﹰ ،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 ﻣﻨﻜﹶﺮﹰﺍ ﻭﻧﻜِﲑﹰﺍ ﻳ ﹾﺄﺧﺬﹸ ﹸﻛﻞﱡ ﻭﺍ ِﺣ ٍﺪ ِﻣْﻨ ﻬﻤﺎ ِﺑﻴ ِﺪ ﺻﺎ ِﺣِﺒ ِﻪ ﻭﻳﻘﹸﻮ ﹸﻝ :ﺍْﻧ ﹶﻄﻠِﻖ ﺑِﻨﺎ ﻣﺎ ﻧ ﹾﻘﻌﺪ ِﻋْﻨ ﺪ ﻣ ْﻦ ﻑ ﷲ! ﹶﻓِﺈ ﹾﻥ ﹶﻟ ْﻢ ﻳﻌ ِﺮ ْ ﺠ ﻪ ﺩﻭﻧ ﻬﻤﺎ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺟ ﹲﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻟ ﱢﻘ ﻦ ﺣﺠﺘﻪ ،ﹶﻓﻴﻜﻮﻥﹸ ﺍﻟﱠﻠ ﻪ ﺣﺠِﻴ ﺴﺒﻪ ﺇﱃ ﺣﻮﺍﺀ :ﻳﺎ ﻓﹸﻼﻥ ﺑﻦ ﺣﻮﺍﺀ() .(٨٨٨ﻓﻬﺬﺍ ﺣﺪﻳﺚ ﻻ ﻳﺼﺢ ﺭﻓﻌﻪ، ﹸﺃﻣﻪ؟ ﻗﹶﺎﻝ :ﹶﻓﻴْﻨ ِ ﺖ ﻳ ِﻘﻒ ﺍﻟﺮﺟ ﹸﻞ ﺖ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ :ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻳﺼﻨﻌﻮﻧﻪ ﺇﺫﺍ ﺩِﻓ 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 ،ﺃﻢ 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 ﺍﳌﻴﺖ ﻗﱪﻩ ،ﻭﺍﻧﺼﺮﻑ ﺍﻟﻨﺎ ﻭﺣﻜﻴﻢ ﺑﻦ ﻋﻤﲑ ،ﻗﺎﻟﻮﺍ :ﺇﺫﺍ ﺳ ﻮ ﺤﺒﻮﻥ ﺃﻥ ﻳﻘﺎﻝ 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 ،ﻧﺒﻴ ﻲ ﳏﻤﺪ ،ﰒ ﻳﻨﺼﺮﻑ. ﺛﻼ ﹶ ﻓﺼﻞ
ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ج ،ﺗﻌﻠﻴ ﹸﺔ ﺍﻟﻘﺒﻮﺭ ﻭﻻ ﺑﻨﺎﺅﻫﺎ ﺑﺂﺟﺮ ،ﻭﻻ ﲝﺠﺮ ﻭﹶﻟﺒِﻦ ،ﻭﻻ ﺗﺸﻴﻴﺪﻫﺎ ،ﻭﻻ ﺗﻄﻴﻴﻨﻬﺎ ،ﻭﻻ ﺑﻨﺎ ُﺀ ﺍﻟﻘﺒﺎﺏ ﻋﻠﻴﻬﺎ ،ﻓ ﹸﻜﻞﱡ ﻫﺬﺍ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ،ﳐﺎﻟﻔ ﹲﺔ ﳍﺪﻳﻪ ج ﱃ ﺍﻟﻴﻤﻦ ،ﺃ ﱠﻻ ﻳﺪﻉ ﹾﲤﺜﹰﺎ ﹰﻻ ﺇﻻ ﻃ ﻤﺴﻪ ،ﻭ ﹶﻻ ﺚ ﻋﻠ ﻲ ﺑﻦ ﺃﰊ ﻃﹶﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺇ ﹶ ﻭﻗﺪ ﺑﻌ ﹶ )(٨٨٩ ﺸﺮِﻓﹰﺎ ﺇﻻ ﺳﻮﺍﻩ ،ﻓﺴﻨﺘﻪ ج ﺗﺴﻮﻳ ﹸﺔ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﺍﳌﹸﺸﺮﻓﺔ ﻛﻠﱢﻬﺎ ،ﻭﻰ ﺃﻥ ﹶﻗْﺒ ﺮﹰﺍ ﻣ ْ )(٨٩٠ ﺐ ﻋﻠﻴﻪ . ﻳﺠﺼﺺ ﺍﻟﻘﱪ ،ﻭﺃﻥ ﻳﺒﲎ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﻳﻜﺘ ﻭﻛﺎﻧﺖ ﻗﺒﻮﺭ ﺃﺻﺤﺎﺑﻪ ﻻ ﻣﺸﺮِﻓﺔ ،ﻭﻻ ﻻﻃﺌﺔ ،ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻗﱪﻩ ﺍﻟﻜﺮﱘ ،ﻭﻗ ﱪ ﺡ ﺑﺒﻄﺤﺎﺀ ﺍﻟﻌﺮﺻﺔ ﺍﳊﻤﺮﺍﺀ ﻻ ﻣﺒﲏ ﻭﻻ ﻣﻄﲔ ،ﻭﻫﻜﺬﺍ ﺴﻨﻢ ﻣﺒْﻄﻮ ﺻﺎﺣﺒﻴﻪ ،ﻓﻘﱪﻩ 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
ﻭﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ج ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮ ِﺭ ﻣﺴﺎﺟﺪ ،ﻭﺇﻳﻘﺎ ِﺩ ﺍﻟﺴﺮﺝ ﻋﻠﻴﻬﺎ) ،(٨٩٣ﻭﺍﺷﺘﺪ ﻴﻪ ﰲ ﺫﻟﻚ ﺣﱴ ﻟﻌﻦ ﻓﺎﻋﻠﻪ ،ﻭﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻘﹸﺒﻮﺭ ،ﻭﻰ ﺃﻣﺘﻪ ﺃﻥ ﻳﺘﺨِﺬﻭﺍ ﻗﱪﻩ ﺕ ﺍﻟﻘﺒﻮﺭ ﻭﻛﺎﻥ ﻫﺪﻳ ﻪ ﺃﻥ ﻻ ﺗﻬﺎﻥ ﺍﻟﻘﺒﻮ ﺭ ﻭﺗﻮﻃﺄ ،ﻭﺃﻻ ﻳﺠﻠﹶﺲ ﻋﻠﻴﻬﺎ، ﻋﻴﺪﺍﹰ ،ﻭﻟﻌﻦ ﺯﻭﺭﺍ ِ ﻭﻳﺘﻜﺄ ﻋﻠﻴﻬﺎ) (٨٩٤ﻭﻻ ﺗﻌﻈﱠﻢ ﲝﻴﺚ ﺗﺘﺨ ﹸﺬ ﻣﺴﺎ ِﺟ ﺪ ﻓﻴﺼﻠﱠﻰ ﻋﻨﺪﻫﺎ ﻭﺇﻟﻴﻬﺎ ،ﻭﺗﺘﺨﺬ ﺃﻋﻴﺎﺩﹰﺍ ﻭﺃﻭﺛﺎﻧﹰﺎ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ زﻳﺎرة اﻟﻘﺒﻮر
ﻛﺎﻥ ﺇﺫﺍ ﺯﺍﺭ ﻗﺒﻮﺭ ﺃﺻﺤﺎﺑﻪ ﻳﺰﻭﺭﻫﺎ ﻟﻠﺪﻋﺎﺀ ﳍﻢ ،ﻭﺍﻟﺘﺮﺣﻢ ﻋﻠﻴﻬﻢ ،ﻭﺍﻻﺳﺘﻐﻔﺎ ِﺭ ﳍﻢ، ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺰﻳﺎﺭ ﹸﺓ ﺍﻟﱵ ﺳﻨﻬﺎ ﻷﻣﺘﻪ ،ﻭﺷﺮﻋﻬﺎ ﳍﻢ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻘﹸﻮﻟﻮﺍ ﺇﺫﺍ ﺯﺍﺭﻭﻫﺎ: ﺴِﻠ ِﻤﲔ ،ﻭﺇﻧﺎ ﺇﻥ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ِﺑ ﹸﻜ ْﻢ ﹶﻻ ِﺣﻘﹸﻮﻥ، ﲔ ﻭﺍ ﹸﳌ ْ )ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﹸﻢ ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﺪﻳﺎﺭ ِﻣ ﻦ ﺍﳌﹸﺆ ِﻣِﻨ ﻧﺴْﺄ ﹸﻝ ﺍﻟﻠﱠ ﻪ ﹶﻟﻨﺎ ﻭﹶﻟﻜﹸﻢ ﺍﻟﻌﺎِﻓﻴ ﹶﺔ().(٨٩٥ ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻭﻳﻔﻌ ﹶﻞ ﻋﻨﺪ ﺯﻳﺎﺭﺎ ،ﻣِﻦ ﺟﻨﺲ ﻣﺎ ﻳﻘﻮﻟﹸﻪ ﻋﻨﺪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﻣﻦ ﺍﻟﺪِﻋﺎ ِﺀ ﻭﺍﻟﺘﺮ ﺣﻢِ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ .ﻓﹶﺄﺑﻰ 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. ﺗﺒﻴﻦ ﻟﻪ ﺍﻟﻔﺮ ﻓﺼﻞ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ،ﺗﻌﺰﻳﺔ ﺃﻫ ِﻞ ﺍﳌﻴﺖ ،ﻭﱂ ﻳﻜﻦ ﻣِﻦ ﻫﺪﻳﻪ ﺃﻥ ﳚﺘﺮ ﻟﻠﻌﺰﺍﺀ ،ﻭﻳﻘﺮﺃ 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 ﺛﻴﺎﺑﻪ ،ﺃﻭ ﺭﻓﻊ ﺻﻮﺗﻪ 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 ﻳﺮﺳﻠﻮﻧﻪ ﺇﻟﻴﻬﻢ) (٨٩٧ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺸﻴﻢ ،ﻭﺍﳊﻤ ِﻞ ﺍﻟﻨﺎ ﻋﻦ ﺃﻫﻞ ﺍﳌﻴﺖ ،ﻓﺈﻢ ﰲ ﺷﻐﻞ ﲟﺼﺎﻢ 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 ﻳﻌﻠﻢ ﺑﻪ ﺃﻫﻠﹸﻪ ﺍﻟﻨﺎ ﺍﻟﻨﻌﻲ).(٨٩٨ ﻓﺼﻞ
ﺡ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺼ ﺮ ﺃﺭﻛﺎ ِﻥ ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ،ﰲ ﺻﻼﺓ ﺍﳋﻮﻑ ،ﺃﻥ ﺃﺑﺎ ﻑ ﻭﺍﻟﺴﻔﺮ ،ﻭﻗﺼ ﺮ ﺍﻟﻌﺪﺩ ﻭﺣﺪﻩ 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 ﻭﺣﺪﻫﺎ ﺇﺫﺍ ﻛﺎﻥ ﺧﻮ ﺗﻌﻠﻢ 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 ﺍﳌﺆﺧﺮ ﻣﻮﺍ ِﺟ ﻪ ﺍﻟﻌ ﺪﻭ ،ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ ،ﻭﹶﺾ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ،ﺳﺠ ﺪ ﺍﻟﺼ ﻒ ﻒ ﺍﻷﻭﻝ ،ﻭﺗﺄﺧﺮ ﺍﻟﺼ ﺍﳌﺆﺧﺮ ﺑﻌﺪ ﻗﻴﺎﻣﻪ ﺳﺠﺪﺗﲔ ،ﰒ ﻗﺎﻣﻮﺍ ،ﻓﺘﻘﺪﻣﻮﺍ 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 ،ﻭِﻟﻴﺪ ِﺭ ﻙ ﺍﻟﺼ ﺍﻷﻭ ﹸﻝ ﻣﻜﺎﻧﻬﻢ 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 ﺍﳌﺆﺧﺮ ﺳﺠﺪﺗﲔ، ﺍﻟﻄﺎﺋﻔﺘﺎﻥ ﻛﻤﺎ ﺻﻨﻌﻮﺍ ﺃﻭﻝ ﻣﺮﺓ ﻓﺈﺫﺍ ﺟﻠﺲ ﻟﻠﺘﺸﻬﺪ ،ﺳﺠﺪ ﺍﻟﺼ ﻭﳊﻘﻮﻩ ﰲ ﺍﻟﺘﺸﻬﺪ ،ﻓﻴﺴﻠﱢﻢ ﻢ ﲨﻴﻌﹰﺎ).(٨٩٩ ﲔ :ﻓِﺮﻗ ﹰﺔ ﺑﺈﺯﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭ ﰲ ﻏﲑ ﺟﻬﺔ ﺍﻟﻘﺒﻠﺔ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﺗﺎﺭ ﹰﺓ ﳚﻌﻠﹸﻬﻢ ﻓِﺮﻗﺘ ِ ﺍﻟﻌﺪﻭ ،ﻭﻓِﺮﻗ ﹰﺔ ﺗﺼﻠﻲ ﻣﻌﻪ ،ﻓﺘﺼﻠﻲ ﻣﻌﻪ ﺇﺣﺪﻯ ﺍﻟﻔﺮﻗﺘﲔ ﺭﻛﻌﺔﹰ ،ﰒ ﺗﻨﺼﺮِﻑ ﰲ ﺻﻼﺎ ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻷﺧﺮﻯ ،ﻭﲡﻲ ُﺀ ﺍﻷﺧﺮﻯ ﺇﱃ ﻣﻜﺎﻥ ﻫﺬﻩ ،ﻓﺘﺼﻠﻲ ﻣﻌﻪ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﰒ ﺗﺴﻠﻢ ،ﻭﺗﻘﻀﻲ ﻛﻞﱡ ﻃﺎﺋﻔﺔ ﺭﻛﻌ ﹰﺔ ﺭﻛﻌ ﹰﺔ ﺑﻌﺪ ﺳﻼﻡ ﺍﻹِﻣﺎﻡ).(٩٠٠ ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺔ ،ﰒ ﻳﻘﻮﻡ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺗﻘﻀﻲ ﻫﻲ ﺭﻛﻌﺔ ﻭﻫﻮ ﻭﺍﻗﻒ ،ﻭﺗﺴﻠﻢ ﻗﺒﻞ ﺭﻛﻮﻋﻪ ،ﻭﺗﺄﰐ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ ،ﻓﺘﺼﻠﻲ ﻣﻌﻪ ﺍﻟﺮﻛﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ، ﻓﺈﺫﺍ ﺟﻠﺲ ﰲ ﺍﻟﺘﺸﻬﺪ ،ﻗﺎﻣﺖ ،ﻓﻘﻀﺖ ﺭﻛﻌ ﹰﺔ ﻭﻫﻮ ﻳﻨﺘﻈﺮﻫﺎ ﰲ ﺍﻟﺘﺸﻬﺪ ،ﻓﺈﺫﺍ ﺗﺸﻬﺪﺕ، ﻳﺴﻠﻢ ﻢ).(٩٠١ ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺘﲔ ،ﻓﺘﺴﻠﻢ ﻗﺒﻠﻪ ،ﻭﺗﺄﰐ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ، ﻓﻴﺼﻠﻲ ﻢ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﺧﲑﺗﲔ ،ﻭﻳﺴﻠﻢ ﻢ ،ﻓﺘﻜﻮﻥ ﻟﻪ ﺃﺭﺑﻌﺎﹰ ،ﻭﳍﻢ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ).(٩٠٢ ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺘﲔ ،ﻭﻳﺴﻠﻢ ﻢ ،ﻭﺗﺄﰐ ﺍﻷﺧﺮﻯ ،ﻓﺘﺼﻠﻲ ﻢ ﺭﻛﻌﺘﲔ ،ﻭﻳﺴﻠﻢ ﻓﻴﻜﻮﻥ ﻗﺪ ﺻﻠﻰ ﻢ ﺑﻜ ﱢﻞ ﻃﺎﺋﻔﺔ ﺻﻼﺓ).(٩٠٣ ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺈﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺭﻛﻌﺔﹶ ،ﻓﺘﺬﻫﺐ ﻭﻻ ﺗﻘﻀﻲ ﺷﻴﺌﺎﹰ ،ﻭﲡﻲﺀ ﺍﻷﺧﺮﻯ ،ﻓﻴﺼﻠﻲ 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 ﻳﺮﻭﻯ ﰲ ﺃﺑﻮﺍﺏ ﺻﻼﺓ ﺍﳋﻮﻑ ،ﻓﺎﻟﻌﻤﻞ ﺑﻪ ﺟﺎﺋﺰ. ﺖ ﻷﰊ ﻋﺒﺪ ﻭﻗﺎﻝ :ﺳﺘ ﹸﺔ ﺃﻭﺟﻪ ﺃﻭ ﺳﺒﻌﺔ ،ﺗﺮﻭﻯ 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 ﺟﻮﺯ ﺃﻥ ﺗﺼﻠ 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 ﺑﻌﻀﻬﻢ 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 ﺪﻳﻪ ﰲ ﺍﻟﺰﻛﺎﺓ ،ﺃﻛﻤ ﹸﻞ ﻫﺪﻯ ﰲ ﻭﻗﺘﻬﺎ ،ﻭﻗ ﺪﺭِﻫﺎ ،ﻭﻧِﺼﺎﺎ ،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 ،ﻭﻗﻴﺪ ﺍﻟﻨﻌﻤﺔ ﺎ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ،ﻓﻤﺎ ﺯﺍﻟﺖ ﺍﻟﻨﻌﻤ ﹸﺔ ﺑﺎﳌﺎﻝ ﻋﻠﻰ ﻣﻦ ﺃﺩﻯ ﺯﻛﺎﺗﻪ ،ﺑﻞ ﳛﻔﻈﹸﻪ ﻋﻠﻴﻪ ﻭﻳﻨﻤﻴﻪ ﻟﻪ ،ﻭﻳﺪﻓ ﻊ ﻋﻨﻪ ﺎ ﺍﻵﻓﺎﺕِ ،ﻭﳚﻌﻠﹸﻬﺎ ﺳﻮﺭﹰﺍ ﻋﻠﻴﻪ ،ﻭﺣِﺼﻨﹰﺎ ﻟﻪ ،ﻭﺣﺎﺭﺳﹰﺎ ﻟﻪ. ﰒ ﺇﻧﻪ ﺟﻌﻠﻬﺎ ﰲ ﺃﺭﺑﻌﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﳌﺎﻝ :ﻭﻫﻰ ﺃﻛﺜ ﺮ ﺍﻷﻣﻮﺍﻝ ﺩﻭﺭﺍﻧﹰﺎ ﺑﲔ ﺍﳋﻠﻖ، ﻭﺣﺎﺟﺘﻬﻢ 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 ﺣﻮﻝ ﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﻋﻨﺪ ﻛﻤﺎﻟِﻬﺎ ﻭﺍﺳﺘﻮﺍﺋﻬﺎ، ﻀﺮ ﺑﺄﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ، ﻭﻫﺬﺍ ﺃﻋﺪ ﹸﻝ ﻣﺎ ﻳﻜﻮﻥ ،ﺇﺫ ﻭﺟﻮﺑﻬﺎ ﻛ ﱠﻞ ﺷﻬﺮ ﺃﻭ ﹸﻛ ﱠﻞ ﲨﻌﺔ ﻳ ﻭﻭﺟﻮﺑﻬﺎ ﰲ ﺍﻟﻌﻤﺮ ﻣﺮﺓ ﳑﺎ ﻳﻀ ﺮ ﺑﺎﳌﺴﺎﻛﲔ ،ﻓﻠﻢ ﻳﻜﻦ ﺃﻋﺪ ﹶﻝ ﻣِﻦ ﻭﺟﻮﺎ 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 ﺍﻟﺮﻛﺎﺯ) .(١ﻭﱂ ﻳﻌﺘﱪ ﻟﻪ ﺣ ﻮﻻﹰ ،ﺑﻞ ﺃﻭﺟﺐ ﻓﻴﻪ ﺍﳋﹸﻤ ﻕ ﺫﻟﻚ، ﻭﺃﻭﺟﺐ ﻧﺼﻔﻪ ﻭﻫﻮ ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻛﺎﻧﺖ ﻣﺸﻘ ﹸﺔ ﲢﺼﻴﻠﻪ ﻭﺗﻌﺒﻪ ﻭﻛﹸﻠﻔﺘﻪ ﻓﻮ ﻭﺫﻟﻚ ﰲ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺰﺭﻭﻉ ﺍﻟﱴ ﻳﺒﺎﺷﺮ ﺣﺮﺙ ﺃﺭﺿﻬﺎ ﻭﺳﻘﻴﻬﺎ ﻭﺑﺬﺭﻫﺎ ،ﻭﻳﺘﻮﱠﻟﻰ ﺍﻟﻠﱠﻪ ﺳﻘﻴﻬﺎ ﺏ. ﻣِﻦ ﻋﻨﺪﻩ ﺑﻼ ﻛﹸﻠﻔﺔ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﻭﻻ ﺷﺮﺍﺀ ﻣﺎﺀٍ ،ﻭﻻ ﺇﺛﺎﺭﺓ ﺑﺌ ٍﺮ ﻭﺩﻭﻻ ٍ ﻭﺃﻭﺟﺐ ﻧِﺼﻒ ﺍﻟﻌﺸﺮ ،ﻓﻴﻤﺎ ﺗﻮﱃ ﺍﻟﻌﺒﺪ ﺳﻘﻴﻪ ﺑﺎﻟﻜﹸﻠﻔﺔ ،ﻭﺍﻟﺪﻭﺍﱃ ،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 ﺍﻟﻌﺸﺮ ،ﻓﻴﻤﺎ ﻛﺎﻥ ﺍﻟﻨﻤﺎﺀ 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 ﻭﺍﺟﺒﻬﺎ ﺃﻛﺜ ﺮ ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻇﻬﻮ ﺭ ﺍﻟﻨﻤﻮ ﻓﻴﻤﺎ ﻼ ﻳﺴﻘﻰ ﺑﺎﻟﺴﻤﺎﺀ ﻭﺍﻷﺎﺭ ،ﺃﻛﺜ ﺮ ﳑﺎ ﻳﺴﻘﻰ 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 ﻧﺼﺒﹰﺎ ﻣﻘﺪﺭ 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 ﻧِﺼﺎﺎ ﻻ ﳛﺘﻤﻞ ﺍﳌﻮﺍﺳﺎﺓ ﻣﻦ ﺟﻨﺴﻬﺎ ،ﺃﻭﺟﺐ ﻓﻴﻬﺎ ﺷﺎﺓ .ﻓﺈﺫﺍ ﺗﻜﺮﺭﺕ ﺍﳋﻤﺲ ﲬﺲ ﻣﺮﺍﺕ ﻭﺻﺎﺭﺕ ﲬﺴﹰﺎ ﻭﻋﺸﺮﻳﻦ ،ﺍﺣﺘﻤﻞ ﻧﺼﺎﺑﻬﺎ 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 ﻣﺨﺎﺽ ،ﻭﺑﻨﺖ ﻣﺨﺎﺽ ،ﻭﻓﻮﻗﻪ ﺍﺑ ﻦ ﹶﻟﺒﻮﻥ ،ﻭﺑﻨﺖ ﻟﹶﺒﻮﻥ ،ﻭﻓﻮﻗﻪ ﺍ ِ ﳉ ﹶﺬﻋﺔ ،ﻭﻛﻠﻤﺎ ﻛﺜﹸﺮﺕ ﺍﻹﺑﻞﹸ ،ﺯﺍﺩ ﺍﻟﺴﻦ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺍﻟﺴ ﻦ ﺇﱃ ﻣﻨﺘﻬﺎﻩ، 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 ﹶﻗﺪﺭﹰﺍ ﳛﺘﻤﻞ ﺍﳌﻮﺍﺳﺎﺓ ،ﻭﻻ ﻳﺠ ِ ﻭﻳﻜﻔﻰ ﺍﳌﺴﺎﻛﲔ ،ﻭﻻ ﳛﺘﺎﺟﻮﻥ 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 ،ﻭﺟﺰﺃﻫﺎ ﲦﺎﻧﻴ ﹶﺔ ﺃﺟﺰﺍﺀ ،ﳚﻤﻌﻬﺎ ﺻِﻨﻔﺎ ِﻥ ﺏ ﺳﺒﺤﺎﻧﻪ ﺗﻮﻟﱠﻰ ﹶﻗ ﻭﺍﻟﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺃﺣﺪﳘﺎ :ﻣﻦ 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 :ﻣﻦ ﻳﺄﺧﺬ ﳌﻨﻔﻌﺘﻪ ﺕ ﺍﻟﺒﻴﻦ ،ﻭﺍﻟﻐﺰﺍ ﹸﺓ ﰲ ﺳﺒﻴﻞ ﻭﻫﻢ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﺍﳌﺆﻟﱠﻔ ﹸﺔ ﻗﻠﻮﺑﻬﻢ ،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 ﻫﺪﻳﻪ 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 ،ﻭﻳﻀﻌﻬﺎ ﰲ ﺣﻘﻬﺎ. ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ،ﺗﻔﺮﻳ ﻖ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﳌﺴﺘﺤﻘﲔ ﺍﻟﺬﻳﻦ ﰲ ﺑﻠﺪ ﺍﳌﺎﻝ ،ﻭﻣﺎ ﻓﻀ ﹶﻞ ﻋﻨﻬﻢ ﺣ ِﻤﻠﹶﺖ ﺇﻟﻴﻪ ،ﻓﻔﺮﻗﻬﺎ ﻫﻮ ج ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﺒﻌﺚ ﺳﻌﺎﺗﻪ ﺇﱃ ﺍﻟﺒﻮﺍﺩﻯ ،ﻭﱂ ﻳﻜﻦ ﻳﺒﻌﺜﹸﻬﻢ ﺇﱃ ﺍﻟﻘﹸﺮﻯ ،ﺑﻞ ﺃﻣﺮ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﻏﻨﻴﺎﺀ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ،ﻭﻳﻌﻄﻴﻬﺎ ﻓﻘﺮﺍﺀﻫﻢ ،ﻭﱂ ﻳﺄﻣﺮﻩ ﲝﻤﻠﻬﺎ ﺇﻟﻴﻪ. ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ﺃﻥ ﻳﺒﻌﺚ ﺳﻌﺎﺗﻪ 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 ﻭﺳﻘﺎﹰ ،ﻓﹶﻴ )(٣ ﺚ ﺃﻭ ﺍﻟﺮﺑﻊ ،ﻓﻼ ﳜﺮﺻﻪ ﻋﻠﻴﻬﻢ ﳌﺎ ﻳﻌﺮﻭ ﺍﻟﻨﺨﻴ ﹶﻞ ﻣِﻦ ﺍﻟﻨﻮﺍﺋﺐ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﳍﻢ ﺍﻟﺜﻠ ﹶ ﺼ ﺮﻡ ،ﻭﻟﻴﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺃﺭﺑﺎﺎ ﲟﺎ ﺹ ﻟﻜﻰ ﺗﺤﺼﻰ ﺍﻟﺰﻛﺎ ﹸﺓ ﻗﺒﻞ ﺃﻥ ﺗﺆﻛﻞ ﺍﻟﺜﻤﺎ ﺭ ﻭﺗ ﺍﳋﺮ ﺹ ﺇﱃ ﻣﻦ ﺳﺎﻗﺎﻩ ﻣﻦ ﺃﻫﻞ ﺧﻴﱪ ﺷﺎﺅﻭﺍ ،ﻭﻳﻀﻤﻨﻮﺍ ﻗﺪ ﺭ ﺍﻟﺰﻛﺎﺓ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﺒﻌﺚ ﺍﳋﺎ ِﺭ ﺚ ﺇﻟﻴﻬﻢ ﻋﺒﺪ ﻭﺯﺍﺭﻋﻪ ،ﻓﻴﺨﺮﺹ ﻋﻠﻴﻬﻢ ﺍﻟﺜﻤﺎ ﺭ ﻭﺍﻟﺰﺭﻭﻉ ،ﻭﻳﻀ ﻤﻨﻬﻢ ﺷﻄﺮﻫﺎ ،ﻭﻛﺎﻥ ﻳﺒﻌ ﹸ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺮﺷﻮﻩ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺗﻄﻌﻤﻮﱏ ﺍﻟﺴﺤﺖ؟ ،ﻭﺍﻟﻠﱠ ِﻪ ﻟﻘﺪ ﱃ ﻣﻦ ِﻋ ﺪﺗِﻜﻢ ﻣِﻦ ﺍﻟﻘِﺮﺩ ِﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ، ﺾﺇﱠ ﺐ ﺍﻟﻨﺎﺱ ﺇﱃﱠ ،ﻭﻷﻧﺘﻢ 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 ﺑﻐﻀﻰ ﻟﻜﻢ ﻭ ﺣﺒﻰ ﺇﻳﺎﻩ ،ﺃﻥ ﻻ ﺃﻋﺪﻝ ﻋﻠﻴﻜﻢ ،ﻓﻘﺎﻟﻮﺍ :ﺬﺍ ﻗﺎﻣﺖ ﺍﻟﺴﻤﻮﺍ ﻭﺍﻷﺭﺽ).(١ ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ﺃﺧ ﹸﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﳋﻴﻞ ،ﻭﺍﻟﺮﻗﻴﻖ ،ﻭﻻ ﺍﻟﺒﻐﺎﻝ ،ﻭﻻ ﺍﳊﻤﲑ ،ﻭﻻ ﺍﳋﻀﺮﻭﺍﺕ ﻭﻻ ﺍﳌﺒﺎﻃﺦ ﻭﺍﳌﻘﺎﺗﻰ ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﱴ ﻻ ﺗﻜﺎﻝ ﻭﻻ ﺗﺪﺧﺮ ﺇﻻ ﺍﻟﻌﻨﺐ ﻭﺍﻟﺮﻃﺐ ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ ﲨﻠﺔ ﻭﱂ ﻳﻔﺮﻕ 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 ﻣﺘﻌﺎﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺸﻮﺭ ﳓﻞ ﻟﻪ، ﻭﻛﺎﻥ ﺳﺄﻟﻪ ﺃﻥ ﻳﺤﻤ ﻰ ﻭﺍﺩﻳﹰﺎ ﻳﻘﺎﻝ ﻟﻪ ) ﺳﹶﻠﺒﺔ( ،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 ﺃﺩﻯ ﺇﻟﻴﻚ ﻣﺎ ﻛﺎﻥ ﻳﺆﺩﻯ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻋﺸﻮﺭ ﻧﺤﻠﻪ، ﺚ ﻳﺄﻛﻠﹸﻪ ﻣ ﻦ ﻳﺸﺎﺀ).(٢ ﻓﺎﺣ ِﻢ ﻟﻪ ) ﺳﹶﻠﺒﺔ( ،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 ﻌﺴﻞ ﺍﻟﻌ ﻭﰱ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻋﻦ ﺃﰉ ﺳﻴﺎﺭﺓ 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 ﻳﺆ 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 ﺍﻟﺴﺮﺍﺓِ ،ﻗﺎﻝ :ﻓﻜﻠﱠﻤ ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺖ :ﺍﻟﻌﺸﺮ ،ﻓﺄﺧﺬﺕ ﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ ،ﻓﻠﻘﻴ ﺗﺰﻛﱠﻰ .ﻓﻘﺎﻟﻮﺍ :ﻛﻢ ﺗﺮﻯ؟ ﻗﻠ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺄﺧﱪﺗﻪ 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 ﺍﻟﻌﺸ ﺮ ﺿﻌﻴﻒ ،ﻭﰱ ﺃﻧﻪ ﻻ ﻳﺆﺧﺬ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺍﳊﺪﻳ ﹸ ﻣﻨﻪ ﺍﻟﻌﺸﺮ 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 ،ﺿﻌﻔﻪ 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 ﺳﻴﺎﺭﺓ 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 ﺍﻟﻌﺸﺮ ،ﻓﻔﻴﻪ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻳﺮﻭﻳﻪ ﻋﻦ ﻋﻤﺮﻭ ،ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻨﺪﻫﻢ ،ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ :ﺑﻨﻮ ﺯﻳﺪ ﺛﻼﺛﺘﻬﻢ 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 ﳏﺮﺭ ﺭﺍﻭﻳﻪ ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺣﺪﻳﺜﻪ ﻫﺬﺍ :ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﺮﺭ ) (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 ﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ﺭﺁﻩ ﻓﺘﻄﻮﻉ ﻟﻪ ﺑﻪ ﺃﻫﻠﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻭﺍﺧﺘﻴﺎﺭﻯ ﺃﻥ ﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ،ﻷﻥ ﺍﻟ ﺛﺎﺑﺘﺔ ﻓﻴﻤﺎ ﻳﺆﺧﺬ ﻣﻨﻪ ،ﻭﻟﻴﺴﺖ ﺛﺎﺑﺘﺔ ﻓﻴﻪ ﻓﻜﺄﻧﻪ ﻋﻔﻮ. ﻭﻗﺪ ﺭﻭﻯ ﳛﲕ ﺑﻦ ﺁﺩﻡ ،ﺣﺪﺛﻨﺎ ﺣﺴﲔ 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 ِﲟﻨﻰ ،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 ﹶﻘﻮﻯ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﻗﺪ ﺗﻌﺪﺩﺕ ﳐﺎﺭﺟﻬﺎ ،ﻭﺍﺧﺘﻠﻔﺖ ﻃﹸﺮﻗﻬﺎ ،ﻭﻣﺮ ﺳﻠﹸﻬﺎ ﻳﻌ 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 ﻧﻮﺭ ﺍﻟﺸﺠﺮ ﻭﺍﻟﺰﻫﺮ ،ﻭﻳﻜﺎﻝ ﻭﻳﺪﺧﺮ ،ﻓﻮﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻛﺎﳊﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ .ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻜﻠﻔﺔ ﰲ ﺃﺧﺬﻩ ﺩﻭﻥ ﺍﻟﻜﻠﻔﺔ ﰲ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ ،ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺇﳕﺎ ﳚﺐ ﻓﻴﻪ ﺍﻟﻌﺸﺮ ﺇﺫﺍ ﹸﺃﺧِﺬ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ،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 ﺍﻟﻌﺸﺮ ﱂ ﳚﺐ ﺍﳋﺮﺍ ﰲ ﺫﻣﺘﻪ ﺣﻖ ﻋﻨﻬﺎ ،ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﺍﳊ ﻖ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻣﻨﻬﺎ. ﻭﺳﻮﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﲔ ﺍﻷﺭﺿﲔ ﰲ ﺫﻟﻚ ،ﻭﺃﻭﺟﺒﻪ ﻓﻴﻤﺎ ﺃﹸ ِﺧ ﹶﺬ ﻣِﻦ ﻣﻠﻜﻪ ﺃﻭ ﻣﻮﺍﺕ، ﻋﺸﺮﻳﺔ 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 ﻳﺒﻴﺢ ﻟﻠﻐﲎ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻭﻛﺎﻥ ج ﻳﻨﻬﻰ ﺍﳌﺘﺼﺪﻕ ﺃﻥ ﻳﺸﺘﺮ ﻕ ﺑﻪ ﻋﻠﻰ ﺑﺮﻳ ﺮ ﹶﺓ ﻭﻗﺎﻝ) :ﻫ ﻮ ﺼﺪ ﺍﻟﺼﺪﻗﺔ ﺇﺫﺍ ﺃﻫﺪﺍﻫﺎ ﺇﻟﻴﻪ ﺍﻟﻔﻘﲑ ،ﻭﺃﻛﻞ ج ﻣِﻦ ﳊﻢ ﺗ ﺻ ﺪﹶﻗ ﹲﺔ ﻭﻟﻨﺎ ِﻣﻨﻬﺎ ﻫﺪِﻳﺔ().(٥ ﻋﹶﻠﻴﻬﺎ ) (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 ﺟﻬﺰ ﺟﻴﺸﹰﺎ ﹶﻓﻨ ِﻔ ﺪ ِ ﺼ ﺪﹶﻗ ِﺔ ﺴﻢ ﺇﺑﻞ ﺍﻟ ﺍﻹﺑﻞ ،ﻓﺄﻣﺮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻗﻼﺋﺺ ﺍﻟﺼﺪﻗﺔ) ،(١ﻭﻛﺎﻥ ﻳ ِ ﺴﻤﻬﺎ ﰲ ﺁﺫﺍﺎ. ﺑﻴﺪﻩ) ،(٢ﻭﻛﺎﻥ ﻳ ِ ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺍﻩ ﺃﻣﺮ ،ﺍﺳﺘﺴﻠﻒ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﺭﺑﺎﺎ ،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 ﻳﻤﻮﻧ ﻪ ِﻣ ﻦ ﻭﺃﹸﻧﺜﹶﻰ ،ﺣﺮ ﻭ ﻋﺒﺪٍ ،ﺻﺎﻋﹰﺎ ِﻣ ﻦ ﺗ ﻤﺮٍ ،ﹶﺃ ﻭ ﺻﺎﻋﹰﺎ ِﻣ ﻦ ﺷ ِﻌﲑٍ ،ﹶﺃ ﻭ ﺻﺎﻋﹰﺎ ِﻣ ﻦ ﹶﺃِﻗﻂٍ ،ﹶﺃ ﻭ ﺻﺎﻋﹰﺎ ِ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 ﹶﻗﻮﻡ ﺫﻟﻚ) ،(٧ﻭﻓﻴﻪ ﻋﻦ ﺍﻟﻨﱮ ج ﺁﺛﺎﺭ ﻣﺮﺳﻠﺔ ،ﻭﻣﺴﻨﺪﺓ ،ﻳﻘﻮﻯ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ. ﻓﻤﻨﻬﺎ :ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺃﻭ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺻﻌﲑ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ: ﻉ ِﻣ ﻦ ﺑﺮ ﺃ ﻭ ﹶﻗﻤﺢ ﻋﻠﻰ ﹸﻛﻞﱢ ﺍﹾﺛﻨﻴﻦ( 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 ﹸﺃﻧﺜﹶﻰ ،ﺣﺮ ﹶﺃ ﻭ ﻋﺒﺪٍ ، ﺻ ﺪﻗﹶﺔ ﺍﻟ ِﻔ ﹾﻄ ِﺮ ﻭﺍ ِﺟﺒ ﹲﺔ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣ ﻣﻜﱠﺔ) :ﹶﺃ ﹶﻻ ﺇ ﱠﻥ )(٢ ﹶﻛِﺒﲑٍ ،ﻣﺪﺍ ِﻥ ِﻣ ﻦ ﹶﻗ ﻤ ٍﺢ ﹶﺃ ﻭ ِﺳﻮﺍ ﻩ ﺻﺎﻋﹰﺎ ِ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 ِﺣﻨ ﹶﻄ ٍﺔ) .(٣ﻭﻓﻴﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ، ﻒ ﺻﺎ ٍ ﺼ ِ ﻋﻤﺮﻭ ﺑ ﻦ ﺣ ﺰ ٍﻡ ﰲ ﺯﻛﹶﺎ ِﺓ ﺍﻟ ِﻔ ﹾﻄ ِﺮ ِﺑِﻨ ﻭﺛﱠﻘﻪ ﺑﻌﻀﻬﻢ ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﻀﻬﻢ. ﻗﺎﻝ ﺍﳊﺴ ﻦ ﺍﻟﺒﺼﺮﻯ :ﺧﻄﺐ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﰲ ﺁﺧﺮ ﺭﻣﻀﺎ ﹶﻥ ﻋﻠﻰ ﻣﻨﱪ ﺍﻟﺒﺼﺮﺓ ،ﻓﻘﺎﻝ: ﺱ ﹶﻟ ﻢ ﻳ ﻌﹶﻠﻤﻮﺍ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﻫﻬﻨﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍ ﹶﳌﺪِﻳﻨﺔِ؟ ﻗﹸﻮﻣﻮﺍ ﺻ ﻮ ِﻣ ﹸﻜﻢ ،ﻓﻜﹶﺄﻥﱠ ﺍﻟﻨﺎ ﺻ ﺪﹶﻗ ﹶﺔ ﹶﺃ ﺧ ِﺮﺟﻮﺍ ﺼ ﺪﹶﻗ ﹶﺔ ﺻﺎ ﻋﹰﺎ ﻣِﻦ ﺽ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻫ ِﺬ ِﻩ ﺍﻟ ﺇﻟﹶﻰ ﺇ ﺧﻮﺍِﻧﻜﹸﻢ ﹶﻓ ﻌﱢﻠﻤﻮﻫﻢ ﻓﺈﻧ ﻬ ﻢ ﹶﻻ ﻳ ﻌﹶﻠﻤﻮﻥﹶ ،ﻓﹶﺮ ﺻ ِﻐ ٍﲑ ﻉ ِﻣ ﻦ ﹶﻗ ﻤ ٍﺢ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺣﺮ ،ﺃﻭ ﳑﻠﹸﻮﻙٍ ،ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ﻭ ﹸﺃﻧﺜﹶﻰ ، ﻒ ﺻﺎ ٍ ﺼ ﺗ ﻤﺮٍ ،ﹶﺃ ﻭ ﺷ ِﻌﲑٍ ،ﹶﺃ ﻭ ِﻧ ﺴ ﻌ ِﺮ ﻗﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﹶﺃ ﻭ ﺳ ﻊ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻜﹸﻢ، ﺺ ﺍﻟ ﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺭﺃﻯ ﺭ ﺧ ﹶﺃ ﻭ ﹶﻛِﺒﲑٍ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﻋﻠ ﻰ ﺭ ِ ﹶﻓﹶﻠ ﻮ ﺟ ﻌ ﹾﻠﺘﻤﻮ ﻩ ﺻﺎﻋﹰﺎ ِﻣ ﻦ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ( .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻫﺬﺍ ﻟﻔﻈﻪ ،ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﻋﻨﺪﻩ ﻓﻘﺎﻝ ﻋﻠ ﻰ :ﹶﺃﻣﺎ ﺇﺫ ﹶﺃ ﻭ ﺳ ﻊ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻜﹸﻢ ،ﻓﹶﺄ ﻭ ِﺳﻌﻮﺍ ،ﺍ ﺟ ﻌﻠﹸﻮﻫﺎ ﺻﺎﻋﹰﺎ ِﻣ ﻦ ﺑﺮ ﻭ ﹶﻏﻴﺮِﻩ) .(٤ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺐ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻳﻘﻮﻯ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻭﻳﻘﻮﻝ :ﻫﻮ ﻗﻴﺎﺱ ﻗﻮ ِﻝ ﺃﲪﺪ ﰲ ﺍﻟﻜﻔﱠﺎﺭﺍﺕ ،ﺃﻥ ﺍﻟﻮﺍﺟ ﻒ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﻏﲑﻩ. ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺒﺮ ﻧﺼ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ وﻗﺖ إﺧﺮاج هﺬﻩ اﻟﺼﺪﻗﺔ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺇﺧﺮﺍﺝ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻗﺒ ﹶﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ،ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ :ﺃﻧﻪ ﺻ ﺪﹶﻗ ﹲﺔ ِﻣ ﻦ ﻗﺎﻝ ) :ﻣ ﻦ ﺃﺩﺍﻫﺎ ﹶﻗﺒ ﹶﻞ ﺍﻟﺼﻼﺓ ،ﹶﻓﻬِﻰ ﺯﻛﹶﺎﹲﺓ ﻣ ﹾﻘﺒﻮﻟﹶﺔ ،ﻭ ﻣ ﻦ ﹶﺃﺩﺍﻫﺎ ﺑ ﻌ ﺪ ﺍﻟﺼﻼﺓ 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 ﺼﺪﻗﺎ ِ ﺍﻟ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻗﺎﻝ :ﺃ ﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ﺰﻛﹶﺎ ِﺓ ﺍﻟ ِﻔ ﹾﻄ ِﺮ ﹶﺃ ﹾﻥ ﺱ ﺇﱃ ﺍﻟﺼﻼﺓ).(٢ ﺝ ﺍﻟﻨﺎ ِ ﺗﺆﺩﻯ ﹶﻗﺒ ﹶﻞ ﺧﺮﻭ ِ ﺕ ﻭﻣﻘﺘﻀﻰ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ :ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﺗﺄﺧﲑﻫﺎ ﻋﻦ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ،ﻭﺃﺎ ﺗﻔﻮ ﺑﺎﻟﻔﺮﺍﻍ ﻣِﻦ ﺍﻟﺼﻼﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﺈﻧﻪ ﻻ ﻣﻌﺎﺭِﺽ ﳍﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ﻭﻻ ﻧﺎﺳﺦ ،ﻭﻻ ﺐ ﺍﻷُﺿﺤﻴﺔ ﺇﲨﺎﻉ ﻳﺪﻓﻊ ﺍﻟﻘﻮ ﹶﻝ ﻤﺎ ،ﻭﻛﺎﻥ ﺷﻴﺨﻨﺎ ﻳﻘﻮﻯ ﺫﻟﻚ ﻭﻳﻨﺼﺮﻩ ،ﻭﻧﻈﲑﻩ ﺗﺮﺗﻴ ﻋﻠﻰ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ،ﻻ ﻋﻠﻰ ﻭﻗﺘﻬﺎ ،ﻭﺃﻥ ﻣﻦ 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 ﻫﺪﻳﻪ 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 ﺇﺧﺮﺍﺟﻬﺎ 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 ﻳﺪﻩ ،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 ﺳﺮﻭﺭﻩ ﻭﻓﺮﺣﻪ 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 ﻛﺎﻟﺮﻳﺢ ﺍﳌﺮﺳﻠﺔ. ﻭﻛﺎﻥ ﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﻣﺤﺘﺎﺝ ،ﺁﺛﺮﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﺗﺎﺭ ﹰﺓ ﺑﻄﻌﺎﻣﻪ ،ﻭﺗﺎﺭ ﹰﺓ ﺑﻠﺒﺎﺳﻪ. ﻭﻛﺎﻥ ﻳﻨﻮﻉ ﰲ ﺃﺻﻨﺎﻑ ﻋﻄﺎﺋﻪ ﻭﺻﺪﻗﺘﻪ ،ﻓﺘﺎﺭ ﹰﺓ ﺑﺎﳍﺒﺔ ،ﻭﺗﺎﺭ ﹰﺓ ﺑﺎﻟﺼﺪﻗﺔ ،ﻭﺗﺎﺭ ﹰﺓ ﺑﺎﳍﺪﻳﺔ ،ﻭﺗﺎﺭ ﹰﺓ ﺑﺸﺮﺍ ِﺀ ﺍﻟﺸﻰﺀ ﰒ ﻳﻌﻄﻰ ﺍﻟﺒﺎﺋﻊ ﺍﻟﺜﻤﻦ ﻭﺍﻟﺴﻠﻌﺔ ﲨﻴﻌﺎﹰ ،ﻛﻤﺎ ﻓﻌﻞ ﺑﺒﻌﲑ ﺟﺎﺑﺮ) (١ﻭﺗﺎﺭﺓ ﻛﺎﻥ ﻳﻘﺘﺮﺽ ﺍﻟﺸﺊ ،ﻓﲑﺩ ﺃﻛﺜﺮ ﻣﻨﻪ ،ﻭﺃﻓﻀﻞ ﻭﺃﻛﱪ) ،(٢ﻭﻳﺸﺘﺮﻯ ﺍﻟﺸﻰﺀ، ﻓﻴﻌﻄﻰ ﺃﻛﺜﺮ ﻣﻦ ﲦﻨﻪ ،ﻭﻳﻘﺒﻞ ﺍﳍﺪﻳﺔ ﻭﻳﻜﺎﰱ ُﺀ ﻋﻠﻴﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻨﻬﺎ ﺃﻭ ﺑﺄﺿﻌﺎﻓﻬﺎ ،ﺗﻠﻄـﱡﻔﹰﺎ ﻭﺗﻨﻮﻋﹰﺎ ﰲ ﺿﺮﻭﺏ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻹﺣﺴﺎﻥ ﺑﻜﻞ ﳑﻜﻦ ،ﻭﻛﺎﻧﺖ ﺻﺪﻗﹸﺘﻪ ﻭﺇﺣﺴﺎﻧﻪ 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 ﺪﻳﻪ ﻻ ﳝِﻠﻚ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﻨﺪﻯ. ﻭ ﺡ ﻭﻛﺎﻥ ﻫﺪﻳﻪ ج ﻳﺪﻋﻮ ﺇﱃ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺼﺪﻗ ِﺔ ﻭﺍﳌﻌﺮﻭﻑ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ج ﺃﺷﺮ ﺍﳋﻠﻖ ﺻﺪﺭﺍﹰ ،ﻭﺃﹶﻃﻴﺒﻬﻢ ﻧﻔﺴﺎﹰ ،ﻭﺃﻧﻌﻤﻬﻢ ﻗﻠﺒﹰﺎ .ﻓﺈﻥ ﻟِﻠﺼﺪﻗﺔ ﻭﻓِﻌ ِﻞ ﺍﳌﻌﺮﻭﻑ ﺗﺄﺛﲑﹰﺍ ﻋﺠﻴﺒﹰﺎ ﰲ ﺷﺮﺡ ﺍﻟﺼﺪﺭ ،ﻭﺍﻧﻀﺎﻑ ﺫﻟﻚ ﺇﱃ ﻣﺎ ﺧﺼﻪ 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 ﻟِﻺﺳﻼ ِﻡ ﹶﻓﻬ ﻮ ﻋﻠﹶﻰ ﻧﻮ ٍﺭ ﺡ ﺍﻟﱠﻠ ﻪ ﺡ ﺻﺪﺭ ﺻﺎﺣﺒﻪ .ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﹶﻓﻤﻦ ﺷ ﺮ ﺍﻧﺸﺮﺍ ﻼﻡِ، ﺻ ﺪ ﺭﻩ ﻟِﻺ ﺳ ﹶ ﺡ ﺸ ﺮ ﻣ ﻦ ﺭﺑﻪ﴾ ]ﺍﻟﺰﻣﺮ .[٢٢ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﻤ ﻦ ﻳِ ﺮ ِﺩ ﺍﻟﱠﻠ ﻪ ﺃﹶﻥ ﻳ ﻬ ِﺪﻳﻪ ﻳ ﺴﻤﺎ ِﺀ﴾ ]ﺍﻷﻧﻌﺎﻡ: ﺻ ﺪ ﺭﻩ ﺿـﻴﻘﹰﺎ ﺣﺮﺟﹰﺎ ﹶﻛﹶﺄﻧﻤﺎ ﻳﺼﻌ ﺪ ﰲ ﺍﻟ ﺠ ﻌ ﹾﻞ ﻀﻠﱠﻪ ﻳ ﻭﻣﻦ ﻳ ِﺮ ﺩ ﺃﹶﻥ ﻳِ .[١٢٥ ﺏ ﺷﺮﺡ ﺍﻟﺼﺪﺭ ،ﻭﺍﻟﺸﺮ ﻙ ﻭﺍﻟﻀﻼﻝ ﻣِﻦ ﺃﻋﻈﻢ ﻓﺎﳍﹸﺪﻯ ﻭﺍﻟﺘﻮﺣﻴ ﺪ ﻣِﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎ ِ ﺏ ﺿﻴ ِﻖ ﺍﻟﺼﺪ ِ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 ﻭﻳﻮﺳﻌﻪ ،ﻭﻳ 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 ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﺎﻝ) :ﺍﻹﻧﺎﺑﺔﹸ ﺇﱃ ﺩﺍ ِﺭ ﺍ ﹸ ﻼ ﻣﺔﹸ ﹶﺫِﻟ ﺡ( .ﻗﺎﻟﻮﺍ :ﻭﻣﺎ ﻋ ﹶ ﺴ ﺢ ﻭﺍﻧﺸﺮ ﺍﻧ ﹶﻔ )(١ ﺕ ﹶﻗﺒ ﹶﻞ ﻧﺰﻭﻟﻪ( .ﻓﻴﺼﻴﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻧﺸﺮﺍﺡ ﻭﺍﻟﺘﺠﺎﻓِﻰ ﻋ ﻦ ﺩﺍ ِﺭ ﺍﻟ ﻐﺮﻭﺭِ ،ﻭﺍﻻ ﺳِﺘﻌﺪﺍ ﺩ ﻟﻠ ﻤ ﻮ ِ ﳊﺴﻴﺔ ،ﻫﺬﻩ ﳊﺴﻰ ،ﻭﺍﻟﻈﻠﻤ ﹸﺔ ﺍ ِ ﺻﺪﺭﻩ ﲝﺴﺐ ﻧﺼﻴﺒﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ،ﻭﻛﺬﻟﻚ ﺍﻟﻨﻮ ﺭ ﺍ ِ ﺡ ﺍﻟﺼﺪﺭ ،ﻭﻫﺬﻩ ﺗﻀﻴﻘﻪ. ﺗﺸﺮ ﻭﻣﻨﻬﺎ :ﺍﻟﻌﻠﻢ ،ﻓﺈﻧﻪ ﻳﺸﺮﺡ ﺍﻟﺼﺪﺭ ،ﻭﻳﻮﺳﻌﻪ ﺣﱴ ﻳﻜﻮﻥ ﺃﹶﻭﺳ ﻊ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﳉﻬ ﹸﻞ ﳊﺼﺮ ﻭﺍﳊﺒﺲ ،ﻓﻜﻠﻤﺎ ﺍﺗﺴﻊ ﻋﻠ ﻢ ﺍﻟﻌﺒﺪ ،ﺍﻧﺸﺮﺡ ﺻﺪﺭﻩ ﻭﺍﺗﺴﻊ ،ﻭﻟﻴﺲ ﻳﻮﺭﺛﻪ ﺍﻟﻀﻴﻖ ﻭﺍ ﹶ ﺡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ ﻟﻜﻞ ﻋِﻠﻢ ،ﺑﻞ ﻟﻠﻌﻠﻢ ﺍﳌﻮﺭﻭﺙ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ج ﻭﻫﻮ ﺍﻟﻌﻠ ﻢ ﺍﻟﻨﺎﻓﻊ ،ﻓﺄﻫﻠﹸﻪ ﺃﺷﺮ ﺻﺪﺭﺍﹰ ،ﻭﺃﻭﺳﻌﻬﻢ ﻗﻠﻮﺑﺎﹰ ،ﻭﺃﺣﺴﻨﻬﻢ ﺃﺧﻼﻗﺎﹰ ،ﻭﺃﻃﻴﺒﻬﻢ ﻋﻴﺸﹰﺎ. ﻭﻣﻨﻬﺎ :ﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﳏﺒﺘﻪ ﺑﻜ ﱢﻞ ﺍﻟﻘﻠﺐ ،ﻭﺍﻹﻗﺒﺎ ﹸﻝ ﻋﻠﻴﻪ ،ﻭﺍﻟﺘﻨﻌﻢ 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 ﻣﻦ ﻟﻪ ﺣِﺲ ﺑﻪ ،ﻭﻛﻠﱠﻤﺎ ﻛﺎﻧﺖ ﺍﶈﺒﺔ ﺍﻟﺼﺪﺭ ،ﻭﻃﻴ ِ ﺃﻗﻮﻯ ﻭﺃﺷﺪ ،ﻛﺎﻥ ﺍﻟﺼﺪ ﺭ ﺃﻓﺴ ﺢ ﻭﺃﺷﺮﺡ ،ﻭﻻ ﻳﻀﻴﻖ ﺇﻻ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﺒﻄﱠﺎﻟﲔ ﺍﻟﻔﺎﺭِﻏﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ،ﻓﺮﺅﻳﺘﻬﻢ ﹶﻗﺬﹶﻯ ﻋﻴﻨﻪ ،ﻭﳐﺎﻟﻄﺘﻬﻢ ﺣﻤﻰ ﺭﻭﺣﻪ. ﺽ ﻋﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺗﻌﻠﱡ ﻖ ﺍﻟﻘﻠﺐ ﺑﻐﲑﻩ، ﻭ ِﻣ ﻦ ﺃﻋﻈﻢ ﺃﹶﺳﺒﺎﺏ ﺿﻴﻖ ﺍﻟﺼﺪﺭ :ﺍﻹﻋﺮﺍ ﺠ ﻦ ﻗﻠﺒﻪ ﰲ ﺏ ﺑﻪ ،ﻭﺳِ ﺐ ﺷﻴﺌﹰﺎ ﻏ ﲑ ﺍﻟﻠﱠﻪ ﻋ ﱢﺬ ﻭﺍﻟﻐﻔﻠ ﹸﺔ ﻋﻦ ﺫِﻛﺮﻩ ،ﻭﳏﺒ ﹸﺔ ﺳﻮﺍﻩ ،ﻓﺈﻥ ﻣﻦ 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 ،ﻭﺩﻭﺍﺅﻫﺎ ،ﺑﻞ ﺣﻴﺎﺗﻬﺎ ﻭﹸﻗﺮ ﹸﺓ ﻋﻴﻨﻬﺎ ،ﻭﻫﻰ ﳏﺒ ﹸﺔ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ 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 ﻭﻧﻔﻌﻬﻢ ﲟﺎ ﳝﻜﻨﻪ ﻣﻦ ﺍﳌﺎﻝ ،ﻭﺍﳉﺎﻩِ ،ﻭﺍﻟﻨﻔﻊ ﺑﺎﻟﺒﺪﻥ، ﻭﻣﻨﻬﺎ :ﺍﻹﺣﺴﺎ ﹸﻥ ﺇﱃ ﺍ ﹶ ﺡ ﺍﻟﻨﺎﺱ ﺻﺪﺭﺍﹰ ،ﻭﺃﻃﻴﺒﻬﻢ ﻧﻔﺴﺎﹰ ،ﻭﺃﻧﻌﻤﻬﻢ ﻗﻠﺒﺎﹰ، ﻭﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ،ﻓﺈﻥ ﺍﻟﻜﺮﱘ ﺍﶈﺴ ﻦ ﺃﺷﺮ ﺱ ﺻﺪﺭﺍﹰ ،ﻭﺃﻧﻜﺪﻫﻢ ﻋﻴﺸﺎﹰ ،ﻭﺃﻋﻈﻤﻬﻢ ﳘﱠﹰﺎ ﻭﺍﻟﺒﺨﻴ ﹸﻞ ﺍﻟﺬﻯ ﻟﻴﺲ ﻓﻴﻪ ﺇﺣﺴﺎﻥ ﺃﺿﻴ ﻖ ﺍﻟﻨﺎ ِ ﻼ ﻟﻠﺒﺨﻴﻞ ﻭﺍﳌﺘﺼﺪﻕ ،ﻛ ﻤﺜﹶﻞ ﺭﺟﹶﻠﻴ ِﻦ ﻭﻏ ﻤﹰﺎ .ﻭﻗﺪ ﺿﺮﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﺜ ﹰ ﺴ ﹶﻄﺖ ،ﺣﺘﻰ ﺖ ﻋﹶﻠﻴ ِﻪ ﻭﺍﻧﺒ ﺴ ﻌ ﺼ ﺪﹶﻗﺔٍ ،ﺍﺗ ﺼ ﺪﻕِ ﺑ ﻋﹶﻠﻴ ِﻬﻤﺎ ﺟﻨﺘﺎ ِﻥ ِﻣ ﻦ ﺣﺪِﻳﺪٍ ،ﹸﻛﱠﻠﻤﺎ ﻫ ﻢ ﺍﳌﹸﺘ ﺴ ﻊ ﺖ ﹸﻛﻞﱡ ﺣ ﹾﻠ ﹶﻘ ٍﺔ ﻣﻜﹶﺎﻧﻬﺎ ،ﻭﹶﻟ ﻢ ﺗﺘ ِ ﺼ ﺪﹶﻗﺔِ ،ﹶﻟ ِﺰ ﻣ ﺠﺮِ ﺛﻴﺎِﺑﻪ ﻭﻳ ﻌ ِﻔ ﻰ ﺃﹶﺛ ﺮﻩ ،ﻭ ﹸﻛﱠﻠﻤﺎ ﻫ ﻢ ﺍﻟﺒﺨِﻴ ﹸﻞ ﺑِﺎﻟ ﻳ )(١ ﺡ ﺻﺪﺭ ﺍﳌﺆﻣﻦ ﺍﳌﺘﺼﺪﻕ ،ﻭﺍﻧﻔﺴﺎﺡ ﻗﻠﺒﻪ ،ﻭﻣﺜ ﹸﻞ ﺿِﻴ ِﻖ ﺻﺪﺭ ﻋﹶﻠﻴ ِ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 ،ﻭﺃﺣﺼﺮﻫﻢ ﻗﻠﺒﺎﹰ ،ﻻ ﻓﺮﺣﺔ ﻟﻪ ﻭﻻ ﺳﺮﻭﺭ ،ﻭﻻ ﻟﺬﱠﺓ ﻟﻪ ،ﻭﻻ ﻧﻌﻴﻢ ﺇﻻ ﻣ ﻦ ﺟﻨﺲ ﻣﺎ ﻟﻠﺤﻴﻮﺍﻥ ﺍﻟﺒﻬﻴﻤﻰ ،ﻭﺃﻣﺎ ﺳﺮﻭﺭ ﺍﻟﺮﻭﺡ ،ﻭﻟ ﱠﺬﺗﻬﺎ ،ﻭﻧﻌﻴﻤﻬﺎ، ﻭﺍﺑﺘﻬﺎﺟﻬﺎ ،ﻓﻤﺤ ﺮ ﻡ ﻋﻠﻰ ﻛﻞ ﺟﺒﺎﻥ ،ﻛﻤﺎ ﻫﻮ ﳏﺮﻡ ﻋﻠِﻰ ﻛﻞ ﲞﻴﻞٍ ،ﻭﻋﻠﻰ ﹸﻛﻞﱢ ﻣﻌﺮِﺽ 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 ﺃﺳﺒﺎﺎ ،ﻭﺇﳕﺎ ﺍﳌﻌ ﻮ ﹸﻝ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﱴ ﻗﺎﻣﺖ ﻫﺬﺍ ﻟﻌﺎﺭﺽ ،ﻓﺈﻥ ﺍﻟﻌﻮﺍ ِﺭ ﺑﺎﻟﻘﻠﺐ ﺗﻮﺟﺐ ﺍﻧﺸﺮﺍﺣﻪ ﻭﺣﺒﺴﻪ ،ﻓﻬﻰ ﺍﳌﻴﺰﺍﻥ ..ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ. ﻭﻣﻨﻬﺎ ﺑﻞ ﻣﻦ ﺃﻋﻈﻤﻬﺎ :ﺇﺧﺮﺍ ﺐ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ ﺍﻟﱴ ﺗﻮﺟﺐ ﺝ ﺩ ﹶﻏ ِﻞ ﺍﻟ ﹶﻘ ﹾﻠ ِ ﺡ ﺿﻴﻘﻪ ﻭﻋﺬﺍﺑﻪ ،ﻭﲢﻮ ﹸﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺼﻮﻝ ﺍﻟﺒﺮﺀ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺗﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﺗﺸﺮ ﻆ ﻣِﻦ ﺍﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ ﺑﻄﺎﺋﻞ، ﻑ ﺍﳌﺬﻣﻮﻣﺔ ﻣﻦ ﻗﻠﺒﻪ ،ﱂ ﳛ ﹶ ﺝ ﺗﻠﻚ ﺍﻷﻭﺻﺎ ﺻﺪﺭﻩ ،ﻭﱂ ﻳﺨ ِﺮ ﻭﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﺎﺩﺗﺎﻥ ﺗﻌﺘ ِﻮﺭﺍ ِ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 ﺼﺮﻩ ،ﻭﲢﺒِﺴﻪ ،ﻭﺗﻀﻴﻘﻪ، ﻫﺬﻩ ﺍﻟﻔﻀﻮ ﹶﻝ ﺗﺴﺘﺤﻴ ﹸﻞ ﺁﻻﻣﹰﺎ ﻭﻏﻤﻮﻣﺎﹰ ،ﻭﳘﻮﻣﹰﺎ ﰲ ﺍﻟﻘﻠﺐ ،ﲢ ﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻨﻬﺎ ،ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﺃﺿﻴ ﻖ ﺻﺪﺭ ﻣﻦ ﺏ ﺎ ،ﺑﻞ ﻏﺎِﻟﺐ ﻋﺬﺍ ِ ﻭﻳﺘﻌ ﱠﺬ ﺿﺮﺏ ﰲ ﻛﻞ ﺁﻓ ٍﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻓﺎﺕ ﺑﺴﻬﻢ ،ﻭﻣﺎ ﺃﻧ ﹶﻜ ﺪ ﻋﻴﺸﻪ ،ﻭﻣﺎ ﺃﺳﻮﺃ ﺣﺎﻟﻪ ،ﻭﻣﺎ ﺃﺷ ﺪ ﺣﺼ ﺮ ﻗﻠﺒﻪ ،ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻣﺎ ﺃﻧﻌ ﻢ ﻋﻴ ﺶ ﻣ ﻦ ﺿﺮﺏ ﰲ ﻛﻞ ﺧﺼﻠ ٍﺔ ﻣﻦ ﺗﻠﻚ ﺍﳋﺼﺎﻝ ﺍﶈﻤﻮﺩﺓ ﺑﺴﻬﻢ ،ﻭﻛﺎﻧﺖ ﳘﺘﻪ ﺩﺍﺋﺮ ﹰﺓ ﻋﻠﻴﻬﺎ ،ﺣﺎﺋﻤ ﹰﺔ ﺣﻮﳍﺎ ،ﻓﻠﻬﺬﺍ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ِﻣ ﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍ َﻷﺑﺮﺍ ﺭ ﹶﻟﻔِﻰ ﻧﻌِﻴﻢ﴾ ]ﺍﻻﻧﻔﻄﺎﺭ [١٣ :ﻭﻟﺬﻟﻚ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﺐ ﻣﺘﻔﺎﻭﺗﺔ ﻻ ﻳﺤﺼﻴﻬﺎ ﺇﻻ ﺍﻟﻠﱠﻪ ﴿ﻭﺇ ﱠﻥ ﺍﻟ ﹸﻔﺠﺎ 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 ﳛﺼﻞ ﺎ ﺍﻧﺸﺮﺍ ﻉ ﺍﻟﻘﻠﺐ ،ﻭﹸﻗﺮ ﹸﺓ ﺍﻟﻌﲔ ،ﻭﺣﻴﺎ ﹸﺓ ﺍﻟﺮﻭﺡ ،ﻓﻬﻮ ﺃﻛﻤ ﹸﻞ ﺍﳋﻠﻖ ﰲ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻟﺼﺪﺭ ،ﻭﺍﺗﺴﺎ ﺴﻰ ،ﻭﺃﻛﻤ ﹸﻞ ﺍﳋﻠﻖ ﻣﺘﺎﺑﻌﺔ ﻟﻪ، ﳊ ﻭﺍﳊﻴﺎﺓ ،ﻭﻗﹸ ﺮ ِﺓ ﺍﻟﻌﲔ ﻣﻊ ﻣﺎ ﺧﺺ ﺑﻪ ﻣﻦ ﺍﻟﺸﺮﺡ ﺍ ِ ﺃﻛﻤﻠﹸﻬﻢ ﺍﻧﺸﺮﺍﺣﹰﺎ ﻭﻟﺬﱠﺓ ﻭﹸﻗﺮﺓ ﻋﲔ ،ﻭﻋﻠﻰ ﺣﺴﺐ ﻣﺘﺎﺑﻌﺘﻪ ﻳﻨﺎ ﹸﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ ﻭﹸﻗﺮﺓ ﻋﻴﻨﻪ ،ﻭﻟﺬﱠﺓ ﺭﻭﺣﻪ ﻣﺎ ﻳﻨﺎﻝ ،ﻓﻬﻮ ج ﰲ ﺫﹸﺭﻭﺓ ﺍﻟﻜﻤﺎﻝ ﻣِﻦ ﺷﺮﺡ ﺍﻟﺼﺪﺭ ،ﻭﺭﻓﻊ ﺍﻟ ِﺬﻛﹾﺮ ،ﻭﻭﺿﻊ ﺍﻟ ِﻮﺯﺭ ،ﻭﻷﺗﺒﺎﻋﻪ ﻣﻦ ﺫﻟﻚ ﲝﺴﺐ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﺗﺒﺎﻋﻪ ..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 ،ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍﹰ، ﻓﻠﻴﺤﻤﺪ ﺍﻟﻠﱠﻪ .ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ،ﻓﻼ ﻳﻠﻮﻣ ﻦ ﺇﻻ ﻧﻔﺴﻪ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﺼﻴﺎم
ﺲ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕِ ،ﻭﻓِﻄﺎﻣﻬﺎ ﻋﻦ ﺍﳌﺄﻟﻮﻓﺎﺕ، ﺲ ﺍﻟﻨﻔ ِ ﳌﺎ ﻛﺎﻥ ﺍﳌﻘﺼﻮ ﺩ ﻣِﻦ ﺍﻟﺼﻴﺎﻡ ﺣﺒ ﻭﺗﻌﺪﻳ ﹶﻞ ﻗﻮﺎ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ،ﻟﺘﺴﺘ ِﻌ ﺪ ﻟﻄﻠﺐ ﻣﺎ ﻓﻴﻪ ﻏﺎﻳ ﹸﺔ ﺳﻌﺎﺩﺎ ﻭﻧﻌﻴﻤﻬﺎ ،ﻭﻗﺒﻮﻝ ﻣﺎ ﺗﺰﻛﻮ ﺑﻪ ﻉ ﻭﺍﻟﻈﻤﺄ ﻣِﻦ ِﺣ ﺪﺗِﻬﺎ ﻭ ﺳﻮﺭِﺗﻬﺎ ،ﻭﻳﺬﻛﱢﺮﻫﺎ ﲝﺎﻝ ﳑﺎ ﻓﻴﻪ ﺣﻴﺎﺗﻬﺎ ﺍﻷﺑﺪﻳﺔ ،ﻭﻳﻜﺴِﺮ ﺍﳉﻮ ﺍﻷﻛﺒﺎ ِﺩ ﺍﳉﺎﺋﻌ ِﺔ ﻣﻦ ﺍﳌﺴﺎﻛﲔ ،ﻭﺗﻀﻴﻖ ﳎﺎﺭﻯ ﺍﻟﺸﻴﻄﺎ ِﻥ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﺘﻀﻴﻴﻖ ﳎﺎﺭﻯ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭﺗﺤﺒﺲ ﻗﹸﻮﻯ ﺍﻷﻋﻀﺎﺀ ﻋﻦ ﺍﺳﺘﺮﺳﺎﳍﺎ ﳊﻜﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻓﻴﻤﺎ ﻳﻀﺮﻫﺎ ﰲ ﻣﻌﺎﺷﻬﺎ ﺠﻢ ﺑﻠﺠﺎﻣﻪ ،ﻓﻬﻮ ﳉﺎ ﻡ ﻭﻣﻌﺎﺩﻫﺎ ،ﻭﻳﺴﻜﱢ ﻦ ﹸﻛ ﱠﻞ ﻋﻀ ٍﻮ ﻣﻨﻬﺎ ﻭ ﹸﻛ ﱠﻞ ﻗﻮ ٍﺓ ﻋﻦ ﲨﺎﺣﻪ ،ﻭﺗﻠ ﺏ ﺍﻟﻌﺎﳌﲔ ﻣِﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﳌﺘﻘﲔ ،ﻭ ﺟﻨ ﹸﺔ ﺍﶈﺎﺭﺑﲔ ،ﻭﺭﻳﺎﺿﺔ ﺍﻷﺑﺮﺍﺭ ﻭﺍﳌﻘﺮﺑﲔ ،ﻭﻫﻮ ﻟﺮ
١٨ ﰒ ﻧِ ﻘ ﹶﻞ ﻣِﻦ ﺫﻟﻚ ﺍﻟﺘﺨﻴﲑ ﺇﱃ ﲢﺘﻢ ﺍﻟﺼﻮﻡِ ،ﻭﺟﻌﻞ ﺍﻹﻃﻌﺎﻡ ﻟﻠﺸﻴﺦ ﺍﻟﻜﺒﲑ ﻭﺍﳌﺮﺃﺓ ﺇﺫﺍ ﱂ ﻳﻄﻴﻘﺎ ﺍﻟﺼﻴﺎﻡ ،ﻓﺈﻤﺎ ﻳﻔﻄِﺮﺍﻥ ﻭﻳﻄﻌﻤﺎﻥ ﻋﻦ ﹸﻛﻞﱢ ﻳﻮﻡ ﻣﺴﻜﻴﻨﺎﹰ ،ﻭﺭﺧﺺ ﻟﻠﻤﺮﻳﺾ ﻭﺍﳌﺴﺎﻓِﺮ ﺿ ِﻊ ﺇﺫﺍ ﺧﺎﻓﺘﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻤﺎ ﹶﻛ ﹶﺬِﻟﻚ ،ﻓﺈﻥ ﺧﺎﻓﺘﺎ ﻋﻠﻰ ﺃﻥ ﻳﻔﻄﺮﺍ ﻭﻳﻘﻀﻴﺎ ،ﻭﻟِﻠﺤﺎﻣِﻞ ﻭﺍﹾﻟﻤﺮ ِ )(١ ﻭﻟﺪﻳﻬﻤﺎ ،ﺯﺍﺩﺗﺎ ﻣﻊ ﺍﻟﻘﻀﺎﺀ ﺇﻃﻌﺎﻡ ﻣِﺴﻜﲔ ِﻟ ﹸﻜﻞﱢ ﻳﻮﻡ ،ﻓﺈﻥ ﻓﻄﺮﳘﺎ ﱂ ﻳﻜﻦ ﻟِﺨﻮﻑ ﺠﺒِﺮ ﺑﺈﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ ﻛﻔﻄﺮ ﺍﻟﺼﺤﻴﺢ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ. ﻣﺮﺽ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻊ ﺍﻟﺼﺤﺔ ،ﻓ ﺐ ﺛﻼﺙ ،ﺇﺣﺪﺍﻫﺎ :ﺇﳚﺎﺑﻪ ﺑﻮﺻﻒ ﺍﻟﺘﺨﻴﲑ. ﻭﻛﺎﻥ ﻟﻠﺼﻮﻡ ﺭﺗ ﺏ ﻭﺍﻟﺜﺎﻧﻴﺔ ﲢﺘﻤﻪ ،ﻟﻜﻦ ﻛﺎﻥ ﺍﻟﺼﺎﺋ ﻢ ﺇﺫﺍ ﻧﺎﻡ ﻗﺒﻞ ﺃﻥ ﻳ ﹾﻄ ﻌ ﻢ ﺣﺮ ﻡ ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎ ﻡ ﻭﺍﻟﺸﺮﺍ ﻉ ﺇﱃ ﻳﻮﻡ ﺇﱃ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻘﺎﺑﻠﺔ ،ﻓﻨﺴِﺦ ﺫﻟﻚ ﺑﺎﻟﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ) ،(٢ﻭﻫﻰ ﺍﻟﱴ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮ ﺍﻟﻘﻴﺎﻣﺔ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ،ﺍﻹﻛﺜﺎ ﺭ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﻜﺎﻥ ﺟﱪﻳ ﹸﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺪﺍﺭﺳﻪ 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 ﻏﲑﻩ ﺑﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺭ ،ﺣﱴ ﺇﻧﻪ ﻛﺎﻥ ﺨﺺ ﺭﻣﻀﺎ ﹶﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﲟﺎ ﻻ ﻳ ﻭﻛﺎﻥ ﻳ ﻟﻴﻮﺍﺻﻞ ﻓﻴﻪ ﺃﺣﻴﺎﻧﹰﺎ ِﻟﻴ ﻮﱢﻓ ﺮ ﺳﺎﻋﺎﺕ ﻟﹶﻴِﻠ ِﻪ ﻭﺎﺭِﻩ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﺖ ﻭﰱ ﺭﻭﺍﻳﺔ :ﺇﻧﻰ ﺴﺖ ﹶﻛ ﻬﻴﹶﺌِﺘﻜﹸﻢ ﺇﻧﻰ ﹶﺃﺑِﻴ ﺍﻟﻮﺻﺎﻝ ،ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ ﺇﻧﻚ ﺗﻮﺍﺻﻞ ،ﻓﻴﻘﻮﻝ) :ﹶﻟ ﺴﻘِﻴﲎ().(٤ ﹶﺃ ﹶﻇﻞﱡ ِﻋﻨ ﺪ ﺭﺑﻰ ﻳ ﹾﻄ ِﻌﻤﲎ ﻭﻳ ﺱ ﰲ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺍﳌﺬﻛﻮ ﺭﻳ ِﻦ ﻋﻠﻰ ﻗﻮﻟﲔ: ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺐ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻃﻌﺎ ﻡ ﻭﺷﺮﺍﺏ ِﺣﺴﻰ ﻟﻠﻔﻢ ،ﻗﺎﻟﻮﺍ :ﻭﻫﺬﻩ ﺣﻘﻴﻘ ﹸﺔ ﺍﻟﻠﻔﻆ ،ﻭﻻ ﻣﻮ ِﺟ ﻟﻠﻌﺪﻭﻝ 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 ﻳﻐﺬﱢﻳﻪ ﺍﻟﻠﱠﻪ ﺑﻪ ﻣﻦ ﻣﻌﺎﺭﻓﻪ ،ﻭﻣﺎ ﻳﻔﻴﺾ ﻋﻠﻰ ﻗﻠﺒﻪ ﻣِﻦ ﻟﺬﺓ ﻕ ﺇﻟﻴﻪ ،ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻮﺍ ِﻝ ﺍﻟﱴ ﻣﻨﺎﺟﺎﺗﻪ ،ﻭﻗﹸﺮ ِﺓ ﻋﻴﻨﻪ ﺑﻘﹸﺮﺑﻪ ،ﻭﺗﻨ ﻌﻤِﻪ ﲝﺒﻪ ،ﻭﺍﻟﺸﻮ ِ ﺱ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ ﲟﺎ ﻫﻮ ﻫﻰ ﻏﺬﺍ ُﺀ ﺍﻟﻘﻠﻮﺏ ،ﻭﻧﻌﻴ ﻢ ﺍﻷﺭﻭﺍﺡ ،ﻭﻗﺮ ﹸﺓ ﺍﻟﻌﲔ ،ﻭﺠ ﹸﺔ ﺍﻟﻨﻔﻮ ِ ﲎ ﻋﻦ ﻏِﺬﺍﺀ ﺍﻷﺟﺴﺎﻡ ﻣﺪ ﹰﺓ ﺃﻋﻈ ﻢ ﻏﺬﺍﺀ ﻭﺃﺟﻮﺩﻩ ﻭﺃﻧﻔﻌﻪ ،ﻭﻗﺪ ﻳﻘﻮﻯ ﻫﺬﺍ ﺍﻟﻐﺬﺍﺀ ﺣﱴ ﻳ ﻐ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ،ﻛﻤﺎ ﻗﻴﻞ: ﺏ ﻭﺗ ﹾﻠﻬِﻴﻬﺎ ﻋ ِﻦ ﺍﻟـﺰﱠﺍ ِﺩ ﺸﺮﺍ ِ ﻋ ِﻦ ﺍﻟ ﱠ ﻟﹶﻬﺎ ﺃﺣﺎﺩِﻳﺚﹸ ِﻣ ﻦ ِﺫﻛﹾﺮﺍ ﻙ ﺗﺸـ ﻐ ﹸﻠﻬﺎ ﺴﺘﻀِﻰ ُﺀ ﺑِـ ِﻪ ﻚ ﻧﻮﺭ ﺗ ﻟﹶﻬﺎ ِﺑ ﻮ ﺟﻬِـ
ﻭ ِﻣ ﻦ ﺣﺪِﻳﺜِﻚ ﰲ ﺃﻋﻘﺎِﺑﻬﺎ ﺣـﺎﺩِﻯ
ﺴ ﻴ ِﺮ ﺃﻭﻋ ﺪﻫﺎ ﺖ ﻣِﻦ ﻛﹶﻼ ِﻝ ﺍﻟ ﱠ ﺇﺫﺍ ﺷ ﹶﻜ
ﺭ ﻭﺡ ﺍﻟﻘﹸﺪﻭ ِﻡ ﹶﻓﺘﺤﻴﺎ ِﻋﻨـ ﺪ ﻣﻴﻌـﺎﺩ
ﻭﻣﻦ 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 ﻗﺮﺕ ﻋﻴﻨﻪ ﲟﺤﺒﻮﺑﻪ، ﻭﺗﻨ ﻌﻢ ﺑﻘﺮﺑﻪ ،ﻭﺍﻟﺮﺿﻰ ﻋﻨﻪ ،ﻭﺃﻟﻄﺎﻑ ﳏﺒﻮﺑﻪ ﻭﻫﺪﺍﻳﺎﻩ ،ﻭﲢﻔﻪ ﺗﺼﻞ ﺇﻟﻴﻪ ﹸﻛ ﱠﻞ ﻭﻗﺖ، ﻭﳏﺒﻮﺑﻪ ﺣﻔﻰ ﺑﻪ ،ﻣﻌ ٍ ﺲ ﰲ ﻫﺬﺍ ﱳ ﺑﺄﻣﺮﻩ ،ﻣﻜ ِ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 ﺣﺒﻪ ﲨﻴ ﻊ ﺃﺟﺰﺍﺀ ﻗﻠﺒﻪ ﺤﺐ ﲝﺒﻪ ،ﻭ ﻣﹶﻠ ﺐ ﺍ ﹸﳌ ِ ﻭﻻ ﺃﻛﻤﻞﹸ ،ﻭﻻ ﺃﻋﻈ ﻢ ﺇﺣﺴﺎﻧﹰﺎ ﺇﺫﺍ ﺍﻣﺘﻸ ﻗﻠ ﺤﺐ ﻋﻨﺪ ﻭﺟﻮﺍﺭﺣﻪ ،ﻭﲤﻜﱠﻦ ﺣﺒﻪ ﻣﻨﻪ ﺃﻋﻈ ﻢ ﲤﻜﱡﻦ ،ﻭﻫﺬﺍ ﺣﺎﻟﹸﻪ ﻣﻊ ﺣﺒﻴﺒﻪ ،ﺃﻓﻠﻴﺲ ﻫﺬﺍ ﺍ ﹸﳌ ِ ﺴﻘِﻴﲎ(. ﻼ ﻭﺎﺭﺍﹰ؟ ﻭﳍﺬﺍ ﻗﺎﻝ) :ﺇﻧﻰ ﹶﺃ ﹶﻇﻞﱡ ِﻋﻨ ﺪ ﺭﺑﻰ ﻳ ﹾﻄ ِﻌﻤﲎ ﻭﻳ ﺣﺒﻴﺒﻪ ﻳﻄﻌﻤﻪ ﻭﻳﺴﻘﻴﻪ 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 :ﺇﻧﻚ ﺗﻮﺍ ِ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﻠﻴﻞ ،ﱂ ﻳﻜﻦ ﻣﻮﺍ ِ ﺴﺖ ﹶﻛ ﻬﻴﹶﺌِﺘﻜﹸﻢ( ،ﺑﻞ ﺃﻗﺮﻫﻢ ﻋﻠﻰ ﻧﺴﺒﺔ ﺍﻟﻮﺻﺎﻝ ﺇﻟﻴﻪ ،ﻭﻗﻄﻊ ﺃﻭﺍﺻ ﹸﻞ( .ﻭﱂ ﻳﻘﻞ) :ﹶﻟ ﺍﻹﳊﺎﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ ،ﲟﺎ ﺑﻴﻨﻪ 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 ﺇﻧﻰ ﺃﹸ ﹾﻃ ﻌﻢ ﻭﹸﺃ ﺳﻘﹶﻰ().(١ ﺻﻞﹸ ،ﻓﻘﺎﻝ) :ﺇﻧﻰ ﹶﻟ ﻟﻪ :ﺃﻧﺖ ﺗﻮﺍ ِ ﻭﺳﻴﺎﻕ ﺍﻟﺒﺨﺎﺭﻯ ﳍﺬﺍ ﺍﳊﺪﻳﺚ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋ ِﻦ ﺍﻟ ِﻮﺻﺎﻝ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻧﻚ
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١١٠٢
٢٠ ﺴﺖِ ﻣﹾﺜﹶﻠﻜﹸﻢ ﺇﻧﻰ ﺃﹸ ﹾﻃ ﻌﻢ ﻭﹸﺃ ﺳﻘﹶﻰ().(١ ﺻﻞﹸ .ﻗﺎﻝ) :ﺇﱏ ﹶﻟ ﺗﻮﺍ ِ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ :ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟ ِﻮﺻﺎﻝ ،ﻓﻘﺎﻝ ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺗﻮﺍﺻِﻞ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻭﹶﺃﻳﻜﹸﻢ ِﻣﺜﹾﻠﻰ، ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ :ﺇﻧ )(٢ ﺴﻘِﻴﲎ( . ﺖ ﻳ ﹾﻄ ِﻌﻤﲎ ﺭﺑﻰ ﻭﻳ ﺇﻧﻰ ﺃﹶﺑﻴ ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﺍﻟﻨﱮ ج ﳌﺎ ﺎﻫﻢ ﻋﻦ ﺍﻟ ِﻮﺻﺎﻝ ،ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﻨﺘﻬﻮﺍ ،ﻭﺍﺻ ﹶﻞ ﻢ ﻳﻮﻣﺎﹰ ،ﰒ ﲔ ﹶﺃﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳﻮﻣﺎﹰ ،ﰒ ﺭﺃﻭﺍ ﺍﳍﻼﻝ ﻓﻘﺎﻝ) :ﻟﻮ ﺗﹶﺄ ﺧ ﺮ ﺍﳍِﻼﻝ ،ﻟ ِﺰ ﺩﺗﻜﻢ( .ﻛﺎﳌﹸﻨﻜﱢﻞ ﳍﻢ ﺣ ﻳﻨﺘﻬﻮﺍ ﻋ ِﻦ ﺍﻟ ِﻮﺻﺎﻝ).(٣ ﺻﻠﹾﻨﺎ ِﻭﺻﺎ ﹰﻻ ﻳ ﺪﻉ ﺍﳌﹸﺘ ﻌ ﻤﻘﹸﻮﻥ ﺗ ﻌ ﻤﻘﹶﻬﻢ ،ﺇﻧﻰ ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ) :ﻟﻮ ﻣﺪ ﻟﻨﺎ ﺍﻟﺸ ﻬ ﺮ ﻟﻮﺍ )(٤ ﺴﻘِﻴﲎ( ﻓﺄﺧﱪ ﺃﻧﻪ ﺴﺘﻢ ِﻣﺜﹾﻠﻰ ﻓﺈﻧﻰ ﹶﺃ ﹶﻇﻞﱡ ﻳ ﹾﻄ ِﻌﻤﲎ ﺭﺑﻰ ﻭﻳ ﺖ ِﻣﹾﺜﹶﻠ ﹸﻜ ﻢ ﺃﻭ ﻗﺎﻝ :ﺇﻧﻜﹸﻢ ﹶﻟ ﺴ ُ ﹶﻟ ﻼ ﻢ ،ﻣﻌﺠﺰﹰﺍ ﳍﻢ ﻓﻠﻮ ﻛﺎﻥ ﺻﻼﹰ ،ﻭﻗﺪ ﻓﻌﻞ ﻓﻌﻠﻬﻢ ﻣﻨ ﱢﻜ ﹰ ﻳﻄﻌﻢ ﻭﻳﺴﻘﹶﻰ ،ﻣﻊ ﻛﻮﻧﻪ ﻣﻮﺍ ِ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ،ﳌﺎ ﻛﺎﻥ ﺫﻟﻚ ﺗﻨﻜﻴﻼﹰ ،ﻭﻻ ﺗﻌﺠﻴﺰﺍﹰ ،ﺑﻞ ﻭﻻ ِﻭﺻﺎﻻﹰ ،ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻭﺍﺿﺢ. ﺴﺤﺮ ،ﻭﰱ ﻭﻗﺪ ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺍﻟ ِﻮﺻﺎﻝ ﺭﲪﺔ ﻟﻸُﻣﺔ ،ﻭﺃﺫِﻥ ﻓﻴﻪ ﺇﱃ ﺍﻟ ﱮ ج ﻳﻘﻮﻝ) :ﻻ ﺗﻮﺍﺻِﻠﻮﺍ ﹶﻓﹶﺄﻳﻜﹸﻢ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ،ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ ،ﺃﻧﻪ ﺳ ِﻤ ﻊ ﺍﻟﻨ ﺴﺤﺮ().(٥ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳﻮﺍﺻِﻞ ﹶﻓ ﹾﻠﻴﻮﺍﺻِﻞ ﺇﱃ ﺍﻟ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺣﻜ ﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻫﻞ ﺍﻟ ِﻮﺻﺎﻝ ﺟﺎﺋﺰ ﺃﻭ ﳏﺮﻡ 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 ﻳﻮﺍﺻِﻞ ﺍﻷﻳﺎﻡ ،ﻭ ِﻣ ﻦ ﺣﺠ ِﺔ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﺃﻥ ﺍﻟﻨﱮ ج ﺍﻟ ﻭﺍﺻﻞ ﺑﺎﻟﺼﺤﺎﺑﺔ ﻣﻊ ﻴﻪ ﳍﻢ ﻋﻦ ﺍﻟ ِﻮﺻﺎﻝ ،ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺻ ﹶﻞ ﺖ ﹶﻛ ﻬﻴﹶﺌِﺘﻜﹸﻢ( ﻓﻠﻤﺎ ﹶﺃﺑﻮﺍ ﺃﻥ ﻳﻨﺘﻬﻮﺍ ،ﻭﺍ ﻫﺮﻳﺮﺓ ،ﺃﻧﻪ ﻰ ﻋﻦ ﺍﻟ ِﻮﺻﺎﻝ ﻭﻗﺎﻝ) :ﺇﻧﻰ 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 ﹶﺃﺑﻮﺍ ﺃﻥ ﻳﻨﺘﻬﻮﺍ ،ﻭﳌﺎ ﺃﻗﺮﻫﻢ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ .ﻗﺎﻟﻮﺍ :ﻓﻠﻤﺎ ﻓﻌﻠﹸﻮﻩ ﺑﻌﺪ ﻴﻪ ﻭﻫﻮ ﻳﻌﻠﹶﻢ ﻒ ﻋﻨﻬﻢ ،ﻭﻗﺪ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ :ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﻳ ِﻘﺮﻫﻢ ،ﻋِﻠ 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 :ﺇﻢ ﱂ ﻳﺠﻴﺰﻭﻩ ﻷﺣﺪ. ﺺ ﻋﻠﻰ ﻛﺮﺍﻫﺘﻪ ،ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻪ ،ﻫﻞ ﻫﻰ ﻛﺮﺍﻫﺔ ﻗﻠﺖ :ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻧ ﲢﺮﱘ ﺃﻭ ﺗﱰﻳﻪ؟ ﻋﻠﻰ ﻭﺟﻬﲔ ،ﻭﺍﺣﺘﺞ ﺍﶈﺮﻣﻮﻥ ﺑﻨﻬﻰ ﺍﻟﻨﱮ ج ،ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻨﻬ ﻰ ﻳﻘﺘﻀﻰ ﺍﻟﺘﺤﺮﱘ .ﻗﺎﻟﻮﺍ :ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ) :ﺭﲪﺔ ﳍﻢ( ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺘﺤﺮﱘ ،ﺑﻞ ﻳﺆﻛﺪﻩ ،ﻓﺈﻥ ﻣِﻦ ﺭﲪﺘﻪ ﻢ ﺃﻥ ﺣﺮﻣﻪ ﻋﻠﻴﻬﻢ ،ﺑﻞ ﺳﺎﺋ ﺮ ﻣﻨﺎﻫﻴﻪ ﻟﻸﻣﺔ ﺭﲪ ﹲﺔ ﻭ ِﺣﻤﻴ ﹲﺔ ﻭﺻﻴﺎﻧ ﹲﺔ .ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻣﻮﺍﺻﻠﺘﻪ 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 ،ﻓﺈﻢ ﺇﺫﺍ ﻇﻬﺮ ﳍﻢ ﻣﺎ ﰲ ﺍﻟﻮِﺻﺎﻝ ،ﻭﺃﺣﺴﻮﺍ ﻣﻨﻪ ﺍﳌﻠﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﻘﺼﲑ ﻓﻴﻤﺎ ﻫﻮ ﺃﻫ ﻢ ﻭﺃﺭﺟ ﺢ ﻣِﻦ ﻭﻇﺎﺋﻒ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻘﻮ ِﺓ ﰲ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ،ﻭﺍﳋﺸﻮﻉ ﰲ ﻓﺮﺍﺋﻀﻪ ،ﻭﺍﻹﺗﻴﺎ ِﻥ ﲝﻘﻮﻗﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ، ﻉ ﺍﻟﺸﺪﻳ ﺪ ﻳﻨﺎﰱ ﺫﻟﻚ ،ﻭﳛﻮ ﹸﻝ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﻴﻨﻪ ،ﺗﺒﻴﻦ ﳍﻢ ﺣِﻜﻤﺔﹸ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻮِﺻﺎﻝ ﻭﺍﳉﻮ ﻭﺍﳌﻔﺴﺪ ﹸﺓ ﺍﻟﱴ ﻓﻴﻪ ﳍﻢ ﺩﻭﻧﻪ ج .ﻗﺎﻟﻮﺍ :ﻭﻟﻴﺲ ﺇﻗﺮﺍﺭﻩ ﳍﻢ ﻋﻠﻰ ﺍﻟﻮِﺻﺎﻝ ﳍﺬﻩ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ﺑﺄﻋﻈ ﻢ ﻣِﻦ ﺇﻗﺮﺍﺭ ﺍﻷﻋﺮﺍﰉ ﻋﻠﻰ ﺍﻟﺒﻮﻝ ﰲ ﺍﳌﺴﺠﺪ) (٣ﳌﺼﻠﺤﺔ ﺍﻟﺘﺄﻟﻴﻒ ،ﻭﻟﺌﻼ ﻳﻨﻔﱠ ﺮ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﻻ ﺑﺄﻋﻈﻢ ﻣﻦ ﺇﻗﺮﺍﺭﻩ ﺍﳌﺴﺊ ﰲ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﱴ ﺃﺧﱪﻫﻢ ج ﺃﺎ ﻟﻴﺴﺖ ﺑﺼﻼﺓ ،ﻭﺃﻥ ﻓﺎﻋﻠﻬﺎ ﻏ ﲑ ﻣﺼﻞﱟ ،ﺑﻞ ﻫﻰ ﺻﻼ ﹲﺓ ﺑﺎﻃﻠﺔ ﰲ ﺩِﻳﻨﻪ ﻓﺄﻗﺮﻩ 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 ﺮﺗﻜﻢ ﺑﹶﺄ ﻣﺮٍ ،ﻓﺄﹾﺗﻮﺍ ِﻣﻨﻪ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘﻢ ،ﻭﺇﺫﺍ ﻧ ﻬﻴﺘﻜﻢ ﻋﻦ ﺷﺊ ﻓﺎ ﺟﺘِﻨﺒﻮﻩ().(١ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺫﹸ ِﻛ ﺮ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮِﺻﺎﻝ ﻣِﻦ ﺧﺼﺎﺋﺼﻪ .ﻓﻘﺎﻝ) :ﺇﻧﻰ ﺴﺖ ﹶﻛ ﻬﻴﹶﺌِﺘﻜﹸﻢ( 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 ﹾﻗﺒ ﹶﻞ ﺍﻟﱠﻠﻴ ﹸﻞ ِﻣ ﻦ ﻫﻬﻨﺎ ،ﻭﹶﺃ ﺩﺑ ﺮ ﺍﻟﻨﻬﺎ ﺭ ِﻣ ﻦ ﻫﻬﻨﺎ ،ﻭ ﹶﻏﺮﺑﺖ ﺍﻟﺸ ﻤ ﹶﺃ ﹾﻓﻄﹶﺮ ﺍﻟﺼﺎﺋِﻢ().(٢ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﳓﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺃﹶﻭﰱ .ﻗﺎﻟﻮﺍ :ﻓﺠﻌﻠﻪ ﻣﻔﻄﺮﹰﺍ ﺣﻜﻤﹰﺎ ﺑﺪﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻔﻄﺮ ﻭﺇﻥ ﱂ ﻳﻔﻄﺮ ،ﻭﺫﻟﻚ ﻳﺤﻴﻞ ﺍﻟﻮِﺻﺎﻝ ﺷﺮﻋﹰﺎ. ﺠﻠﹸﻮﺍ ﺨﻴﺮ ﻣﺎ ﻋ ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﻗﺎﻝ ج) :ﻻ ﺗﺰﺍﻝﹸ ﹸﺃﻣﱴ ﻋﻠﻰ ﺍﻟ ِﻔﻄﹾﺮﺓ ﺃﻭ ﻻ ﺗﺰﺍ ﹸﻝ ﹸﺃﻣﱴ ﺑ ﺍﻟ ِﻔﻄﹾﺮ().(٣ ﺱ ﺍﻟ ِﻔ ﹾﻄﺮ ،ﺇ ﱠﻥ ﺠ ﹶﻞ ﺍﻟﻨﺎ ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻋﻨﻪ) :ﻻ ﻳﺰﺍ ﹸﻝ ﺍﻟﺪﻳ ﻦ ﻇﹶﺎﻫِﺮﹰﺍ ﻣﺎ ﻋ ﺍﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﺆ ﺧﺮﻭ ﹶﻥ().(٤ ﺠﻠﹸﻬ ﻢ ِﻓﻄﹾﺮﹰﺍ().(٥ ﱃ ﹶﺃ ﻋ ﺐ ِﻋﺒﺎﺩِﻯ 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 ﻣﺴﺘﺤﺒﺔ. ﻓﺈﻥ ﺃﻗ ﱠﻞ ﺩﺭﺟﺎ ِ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮﺃﻋﺪ ﹸﻝ ﺍﻷﻗﻮﺍﻝ :ﺃﻥ ﺍﻟﻮِﺻﺎﻝ ﳚﻮﺯ ﻣﻦ ﺳﺤﺮ ﺇﱃ ﺳﺤﺮ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﶈﻔﻮﻅ ﻋﻦ ﺃﲪﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﳊﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ ،ﻋﻦ ﺍﻟﻨﱮ ج: ﺴﺤﺮ( .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ) (٦ﻭﻫﻮ )ﻻ ﺗﻮﺍﺻﻠﻮﺍ ﻓﹶﺄﻳﻜﻢ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳﻮﺍﺻِﻞ ﻓﻠﻴﻮﺍﺻﻞ ﺇﱃ ﺍﻟ ﺃﻋﺪ ﹸﻝ ﺍﻟﻮِﺻﺎﻝ ﻭﺃﺳﻬﻠﹸﻪ ﻋﻠِﻰ ﺍﻟﺼﺎﺋﻢ ،ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﲟﱰﻟﺔ ﻋﺸﺎﺋﻪ ﺇﻻ ﺃﻧﻪ ﺗﺄﺧﺮ ،ﻓﺎﻟﺼﺎﺋﻢ ﺴﺤﺮ ،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 ﻫﺪﻳﻪ ج ﺃﻥ ﻻ ﻳﺪﺧﻞ ﰲ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺇﻻ ﺑﺮﺅﻳ ٍ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 ﻳﻜﱢﻠﻔﹾﻬﻤﺎ ﻟﻔ ﹶ ﻆ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺭﺅﻳﺔﹲ، ﲞﱪ ﺍﻟﻮﺍﺣﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺷﻬﺎﺩﺓ ،ﻓﻠﻢ ﻳﻜﻠﱢﻒ ﺍﻟﺸﺎﻫ ﺪ ﻟﻔ ﹶ ﻭﻻ ﺷﻬﺎﺩﺓﹲ ،ﺃﻛﻤﻞ ِﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ. ﻭﻛﺎﻥ ﺇﺫﺍ ﺣﺎﻝ ﻟﻴﻠ ﹶﺔ ﺍﻟﺜﻼﺛﲔ ﺩﻭﻥ ﻣﻨﻈﺮﻩ ﻏﻴ ﻢ ﺃﻭ ﺳﺤﺎﺏ ،ﺃﻛﻤﻞ ِﻋﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎً ،ﰒ ﺻﺎﻣﻪ .ﻭﱂ ﻳﻜﻦ ﻳﺼﻮﻡ ﻳﻮ ﻡ ﺍﻹﻏﻤﺎﻡ ،ﻭﻻ ﺃﻣ ﺮ ﺑﻪ ،ﺑﻞ ﺃﻣﺮ ﺑﺄﻥ ﺗﻜﻤﻞ ﻋِﺪﺓ ﺷﻌﺒﺎﻥ ﺛﻼﺛﲔ ﺇﺫﺍ ﹸﻏﻢ ،ﻭﻛﺎﻥ ﻳﻔﻌﻞ ﻛﺬﻟﻚ ،ﻓﻬﺬﺍ ﻓﻌﻠﻪ ،ﻭﻫﺬﺍ ﺃﻣﺮﻩ ،ﻭﻻ ﻳﻨﺎِﻗﺾ ﻫﺬﺍ ﻗﻮﻟﻪ) :ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﹶﻠﻴﻜﹸﻢ ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ ﻟﻪ() ،(٣ﻓﺈﻥ ﺍﻟﻘﺪﺭ :ﻫﻮ ﺍﳊِﺴﺎﺏ ﺍﳌﻘﺪﺭ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻹﻛﻤﺎﻝ ﻛﻤﺎ ﻗﺎﻝ) :ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪﺓ( ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﻛﻤﺎﻝ ،ﺇﻛﻤﺎ ﹸﻝ ِﻋﺪﺓ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻯ ﹸﻏﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ) :ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ِﻋﺪﺓ ﺷﻌﺒﺎﻥ() .(٤ﻭﻗﺎﻝ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﺘﻰ ﺗﺮﻭﻩ ،ﻭﻻ ﺗ ﹾﻔ ِﻄﺮﻭﺍ ﺣﺘﻰ ﺗ ﺮﻭﻩ ،ﻓﺈﻥ ﹸﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺄ ﹾﻛﻤِﻠﻮﺍ ﺍﻟ ِﻌﺪﺓ() (٥ﻭﺍﻟﺬﻯ ﺃﻣﺮ ﺡ ﻣﻦ ﺑﺈﻛﻤﺎﻝ ِﻋﺪﺗﻪ ،ﻫﻮ ﺍﻟﺸﻬ ﺮ ﺍﻟﺬﻯ ﻳﻐﻢ ،ﻭﻫﻮ ﻋﻨﺪ ﺻﻴﺎﻣﻪ ﻭﻋﻨﺪ ﺍﻟﻔﻄﺮ ﻣﻨﻪ ،ﻭﺃﺻﺮ ﺴ ﻌ ﹲﺔ ﻭ ِﻋﺸﺮﻭﻥ ،ﻓﻼ ﺗﺼﻮﻣﻮﺍ ﺣْﺘَﻰ ﺗﺮﻭﻩ ،ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﻠﻴﻜﻢ ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﻫﺬﺍ ﻗﻮﻟﻪ) :ﺍﻟﺸ ﻬ ﺮ ِﺗ ﺍﻟ ِﻌﺪﺓ() ،(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 ِﻋﺸﺮﻭﻥ ،ﻓﺈ ﹾﻥ ﹸﻏ ﻢ ﻋﻠﻴﻜﻢ ﹶﻓ ﻌﺪﻭﺍ ﺛﹶﻼﺛﲔ().(١ ﺖ ﺩﻭﻧﻪ ﻭﻗﺎﻝ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﹶﻗﺒ ﹶﻞ ﺭ ﻣﻀﺎﻥﹶ ،ﺻﻮﻣﻮﺍ ِﻟ ﺮ ﻭﻳِﺘﻪِ ،ﻭﹶﺃ ﹾﻓﻄِﺮﻭﺍ ِﻟﺮﺅﻳِﺘﻪِ ،ﻓﺈﻥ ﺣﺎﹶﻟ ﹶﻏﻤﺎ ﻣ ﹲﺔ ﻓﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺛﻼﺛﲔ().(٢ ﺸ ﻬ ﺮ ﺣﺘﻰ ﺗ ﺮﻭﺍ ﺍﳍِﻼﻝ ،ﺃ ﻭ ﺗ ﹾﻜﻤِﻠﻮﺍ ﺍﻟ ِﻌﺪﺓ ،ﹸﺛﻢ ﺻﻮ ﻣﻮﺍ ﺣﺘﻰ ﻭﻗﺎﻝ) :ﻻ ﺗﻘﺪﻣﻮﺍ ﺍﻟ )(٣ ﻼﻝﹶ ،ﹶﺃ ﻭ ﺗ ﹾﻜﻤِﻠﻮﺍ ﺍﻟ ِﻌﺪﺓ( . ﺗ ﺮﻭﺍ ﺍ ِﳍ ﹶ ﻆ ِﻣ ﻦ ﻫِﻼ ِﻝ ﺷ ﻌﺒﺎ ِﻥ ﻣﺎ ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ) :ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺘﺤ ﱠﻔ ﹸ ﺻﺎﻡ( ﲔ ﻳﻮﻣﺎﹰ ،ﹸﺛﻢ ﺤﻔﱠﻆﹸ ِﻣ ﻦ ﻏﲑﻩ ،ﰒ ﻳﺼﻮ ﻡ ِﻟﺮﺅﻳِﺘﻪِ ،ﻓﺈﻥ ﹸﻏﻢ ﻋﹶﻠﻴﻪِ ،ﻋ ﺪ ﺷ ﻌﺒﺎ ﹶﻥ ﺛﹶﻼﺛ ﹶﻻ ﻳﺘ )(٤ ﺻﺤﺤﻪ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﺍﺑﻦ ﺣﺒﺎﻥ . )(٥ ﻭﻗﺎﻝ) :ﺻﻮﻣﻮﺍ ﻟ ﺮﺅﻳﺘِﻪ ،ﻭﹶﺃ ﹾﻓﻄِﺮﻭﺍ ِﻟ ﺮﺅﻳﺘِﻪ ،ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﹶﻠﻴﻜﹸﻢ ،ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ ﺛﹶﻼﺛﲔ( . ﻭﻗﺎﻝ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﺘﻰ ﺗ ﺮﻭﻩ ،ﻭﻻ ﺗ ﹾﻔ ِﻄﺮﻭﺍ ﺣﺘﻰ ﺗ ﺮﻭﻩ ،ﻓﺈ ﹾﻥ ﹸﺃﻏﹾﻤﻰ ﻋﹶﻠﻴﻜﹸﻢ، ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ ﹶﻟﻪ.(٦)( ﻯ ﺭ ﻣﻀﺎﻥ ِﺑﻴﻮﻡٍ ،ﹶﺃ ﻭ ﻭﻗﺎﻝ) :ﻻ ﺗ ﹶﻘ ﺪﻣﻮﺍ ﺭ ﻣﻀﺎﻥ( .ﻭﰱ ﻟﻔﻆ) :ﻻ ﺗ ﹶﻘ ﺪﻣﻮﺍ ﺑﻴ ﻦ ﻳ ﺪ ﺻﻴﺎﻣﹰﺎ ﹶﻓ ﹾﻠﻴﺼ ﻤﻪ.(٧)( ﻼ ﻛﺎﻥ ﻳﺼﻮ ﻡ ِ ﻳ ﻮ ﻣﻴﻦ ،ﺇ ﱠﻻ ﺭﺟ ﹰ ﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺮﻓﻌﻪ) :ﻻ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻳﻮ ﻡ ﺍﻹﻏﻤﺎﻡ ﺩﺍﺧ ﹲﻞ ﰲ ﻫﺬﺍ ﺍﻟﻨﻬﻰ ،ﺣﺪﻳ ﹸ ﺖ ﺩﻭﻧﻪ ﹶﻏﻤﺎ ﻣﺔﹲ ،ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺗﺼﻮﻣﻮﺍ ﹶﻗﺒ ﹶﻞ ﺭﻣﻀﺎﻥ ،ﺻﻮﻣﻮﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻭﹶﺃ ﹾﻓ ِﻄﺮﻭﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻓﺈﻥ ﺣﺎﹶﻟ ﲔ( ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ).(٨ ﺛﹶﻼِﺛ ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺻﻮ ﻡ ﻳﻮﻡ ﺍﻹﻏﻤﺎﻡ ﻣِﻦ ﻏﲑ ﺭﺅﻳﺔ ،ﻭﻻ ﺇﻛﻤﺎ ِﻝ ﺛﻼﺛﲔ ﺻﻮ ﻡ ﹶﻗﺒ 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 ﺮﻭﺍ ﺍ ِﳍﻼﻝﹶ ،ﹶﺃ ﻭ ﺗ ﹾﻜ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪﺓ ،ﻭﻻ ﺗ ﹾﻔ ِﻄﺮﻭﺍ ﺣﺘﻰ ﻭﻗﺎﻝ) :ﻻ ﺗ ﹶﻘ ﺪﻣﻮﺍ ﺍﻟ ﺗ ﺮﻭﺍ ﺍﳍِﻼﻝﹶ ،ﹶﺃ ﻭ ﺗ ﹾﻜ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌ ﺪ ﹶﺓ().(١ ﻭﻗﺎﻝ) :ﺻﻮﻣﻮﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻭﹶﺃ ﹾﻓ ِﻄﺮﻭﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻓﺈ ﹾﻥ ﺣﺎ ﹶﻝ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻪ ﺳﺤﺎﺏ ،ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺸ ﻬ ﺮ ﺍ ﺳِﺘ ﹾﻘﺒﺎ ﹰﻻ().(٢ ﺴﺘ ﹾﻘِﺒﻠﹸﻮﺍ ﺍﻟ ﺍﻟ ِﻌﺪﺓ ﺛﹶﻼﺛﲔ ،ﻭﻻ ﺗ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﻭﰱ ﺍﻟﻨﺴﺎﺋﻰ :ﻣﻦ ﺣﺪﻳﺚ ﻳﻮﻧﺲ ،ﻋﻦ ﺳِﻤﺎﻙ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺮﻓﻌﻪ)ﺻﻮﻣﻮﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻭﹶﺃ ﹾﻓ ِﻄﺮﻭﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﹶﻠﻴﻜﹸﻢ ،ﹶﻓ ﻌﺪﻭﺍ ﺛﹶﻼﺛﲔ ﻳﻮﻣﺎﹰ ،ﹸﺛﻢ ﺻﻮﻣﻮﺍ، ﻭﻻ ﺗﺼﻮﻣﻮﺍ ﹶﻗﺒﻠﹶﻪ ﻳﻮﻣﺎﹰ ،ﻓﺈﻥ ﺣﺎﻝ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻪ ﺳﺤﺎﺏ ،ﹶﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪﺓ ِﻋ ﺪ ﹶﺓ ﺷ ﻌﺒﺎﻥ().(٣ ﺱ ﰲ ﺭﺅﻳﺔ ﻫﻼﻝ ﺭﻣﻀﺎﻥ، ﻭﻗﺎﻝ ﲰﺎﻙ ،ﻋﻦ ﻋﻜﺮﻣﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﲤﺎﺭﻯ ﺍﻟﻨﺎ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻟﻴﻮ ﻡ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻏﺪﹰﺍ .ﻓﺠﺎﺀ ﺃﻋﺮﺍﰉ ﺇﱃ ﺍﻟﻨﱮ ج ،ﻓﺬﻛﺮ ﺃﻧﻪ ﺭﺁﻩ، ﺤﻤﺪﹰﺍ ﺭﺳﻮ ﹾﻝ ﺍﻟﻠﱠﻪ(؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻓﺄﻣﺮ ﺸ ﻬﺪ ﹶﺃ ﹾﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﻥﱠ ﻣ ﱮ ج) :ﹶﺃﺗ ﻓﻘﺎﻝ ﺍﻟﻨ ﺱ :ﺻﻮﻣﻮﺍ .ﰒ ﻗﺎﻝ) :ﺻﻮﻣﻮﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻭﹶﺃ ﹾﻓ ِﻄﺮﻭﺍ ِﻟ ﺮ ﺅﻳﺘِﻪ ،ﻓﺈ ﹾﻥ ﱮ ج ﺑﻼﻻﹰ ،ﹶﻓﻨﺎﺩﻯ ﰲ ﺍﻟﻨﺎ ِ ﺍﻟﻨ )(٤ ﹸﻏﻢ ﻋﹶﻠﻴﻜﹸﻢ ﹶﻓ ﻌﺪﻭﺍ ﺛﹶﻼﺛﲔ ﻳﻮﻣﺎﹰ ،ﹸﺛﻢ ﺻﻮﻣﻮﺍ ،ﻭﻻ ﺗﺼﻮﻣﻮﺍ ﹶﻗﺒﻠﹶﻪ ﻳﻮﻣﹰﺎ( . ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔﹲ ،ﻓﺒﻌﻀﻬﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻭﺑﻌﻀﻬﺎ ﰲ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺍﳊﺎﻛﻢ ،ﻭﻏﲑﳘﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﹸ ِﻋﻞﱠ ﺑﻌﻀﻬﺎ ﲟﺎ ﻻ ﻳﻘ ﺪﺡ ﰲ ﺻﺤﺔ ﺍﻻﺳﺘﺪﻻﻝ ﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ، ﲟﺠﻤﻮﻋﻬﺎ ،ﻭﺗﻔﺴﲑ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ،ﻭﺍﻋﺘﺒﺎﺭ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ،ﻭﻛﻠﻬﺎ ﻳﺼﺪ ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻣﺘﻔﻖ ﻋﻠﻴﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫ ﺪﻳﻪ 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، ﺸﺨﲑ ،ﻭﻣﻴﻤﻮﻥ ﺑﻦ ﻣِﻬﺮﺍﻥ، ﻭﳎﺎﻫﺪ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬﺪﻯ ،ﻭﻣﻄﺮﻑ ﺑﻦ ﺍﻟ ﻭﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ ،ﻭﻛﻴﻒ ﺧﺎﻟﻔﻪ ﺇﻣﺎ ﻡ ﺃﻫ ِﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴـﻨﺔ ،ﺃﲪ ﺪ ﺍﺑ ﻦ ﺣﻨﺒﻞ، ) (١ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٢ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ).(١٥٤ ،١٥٣/٤ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺳﻨﻨﻪ ).(١٥٨ ،١٥٧/٢
٢٦ ﻭﳓﻦ ﻧﻮﺟﺪﻛﻢ 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 ﺑﺎﻟﺘﻘﺪﻡ ،ﻭﻟﻜﻨﻪ ﺍﻟﺘﺤﺮﻯ. ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺭﺍﻭﺭﺩﻯ ،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 ﺭﹶﺃﻳﺘﻤﻮﻩ ،ﹶﻓﺼﻮﻣﻮﺍ ،ﻭﺇﺫﺍ ﺭﹶﺃﻳﺘﻤﻮﻩ ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮﻭﺍ ،ﻭﺇ ﹾﻥ ﹸﻏﻢ ﻋﹶﻠﻴﻜﹸﻢ ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ ﻟﻪ() .(٢ﺯﺍﺩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ، ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ :ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺇﺫﺍ ﻣﻀﻰ ﻣﻦ ﺷﻌﺒﺎﻥ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻭﻥ ﻳﻮﻣﺎﹰ ،ﻳﺒ ﻌﺚﹸ ﻣﻦ ﻳﻨﻈﺮ، ﺏ ﻭﻻ ﻗﺘﺮ ،ﺃﺻﺒﺢ ﻣﻔﻄﺮﺍﹰ ،ﻭﺇﻥ ﺤ ﹾﻞ ﺩﻭﻥ ﻣﻨﻈﺮﻩ ﺳﺤﺎ ﻓﺈﻥ ﺭﺃﻯ ،ﻓﺬﺍﻙ ،ﻭﺇﻥ ﱂ ﻳﺮ ،ﻭﱂ ﻳ )(٣ ﺏ ﺃﻭ ﹶﻗﺘﺮ 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 ﻣﻦ 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 ﹾﻠﺒﺲ ،ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﺍﺑﻦ ﺃﰉ ﺳﻔﻴﺎﻥ ﻛﺎﻥ ﱃ ﻣﻦ ﺃﻥ ﹸﺃ ﹾﻓ ِﻄ ﺮ ﻳﻮﻣﹰﺎ ِﻣ ﻦ ﺭﻣﻀﺎﻥ. ﺐﺇ ﱠ ﻳﻘﻮﻝ :ﻷﻥ ﹶﺃﺻﻮ 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 ﻫﺒﻴ ﺮﺓﹶ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻮ ﻡ ﺍﻟﻴﻮ ﻡ ﺍﻟﺬﻯ ﻳﺸﻚ ﻓﻴﻪ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻓﻘﺎﻝ :ﺣﺪﺛﻨﺎ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ ،ﺣﺪﺛﻨﺎ ﺖ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ :ﻷﻥ ﺃﺗﻌﺠﻞ ﻣﻌﺎﻭﻳ ﹸﺔ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﺃﰉ ﻣﺮﱘ ﻣﻮﱃ ﺃﰉ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﲰﻌ ﺐﺇﱠ ﺻ ﻮ ِﻡ ﺭ ﻣﻀﺎ ﹶﻥ ﺑﻴﻮﻡ ،ﺃﺣ ﰲ ﺠ ﹾﻠﺖ ﱂ ﻳ ﹸﻔﺘﲎ ،ﻭﺇﺫﺍ ﺗﺄﺧﺮﺕ ﱃ ﻣﻦ ﺃﻥ ﺃﺗﺄﺧﺮ ،ﻷﱏ ﺇﺫﺍ ﺗ ﻌ ﻓﺎﺗﲎ. ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻓﻘﺎﻝ ﺳﻌﻴ ﺪ ﺑﻦ ﻣﻨﺼﻮﺭ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧﻤﲑ ،ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻯ ﺃﺗﻰ ﻋﺎﺋﺸﺔ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻯ ﻳﺸﻚ ﻓﻴ ِﻪ ﻣﻦ ﺭﻣﻀﺎﻥ ﱃ ﻣِﻦ ﹶﺃ ﹾﻥ ﺃﹸ ﹾﻓ ِﻄ ﺮ ﻳﻮﻣﹰﺎ ِﻣ ﻦ ﺐ ﺇﱠ ﻗﺎﻝ :ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻷﻥ ﹶﺃﺻﻮﻡ ﻳﻮﻣﹰﺎ ﻣِﻦ ﺷ ﻌﺒﺎﻥﹶ ،ﺃﺣ ﺭ ﻣﻀﺎ 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 ﻣﺘﻘﺪﻣ ﹰﺔ ﺑﻴﻮﻡ ،ﻭﺗﺄ ﻣ ﺮ ﺑﺘﻘﺪﻣﻪ. ﻭﻗﺎﻝ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻓﺎﻃﻤﺔ ،ﻋﻦ ﺃﲰﺎﺀ ،ﺃﺎ ﻛﺎﻧﺖ ﺗﺼﻮ ﻡ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻯ ﻳﺸﻚ 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 ﻳﻘﺎﻝ :ﻟﻴﺲ ﻓﻴﻤﺎ ﺫﻛﺮﺗﻢ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺛ ﺮ ﺻﺎﱀ ﺻﺮﻳﺢ ﰲ ﻭﺟﻮﺏ ﺻﻮﻣﻪ ﺣﱴ ﻳﻜﻮﻥ ﻓﻌﻠﹸﻬﻢ ﳐﺎﻟﻔﹰﺎ ﹶﳍﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﳕﺎ ﻏﺎﻳ ﹸﺔ ﺍﳌﻨﻘﻮ ِﻝ ﻋﻨﻬﻢ ﺻﻮﻣﻪ ﺍﺣﺘﻴﺎﻃﺎﹰ ،ﻭﻗﺪ ﺻﺮﺡ 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 ﺑﻌﻀﻬﻢ ﻳﺼﻮﻣﻪ ﻛﻤﺎ ﺣﻜﻴﺘﻢ ،ﻭﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻻ ﻳﺼﻮﻣﻪ، ﺡ ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﺻﻮﻣﻪ :ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻭﺇﱃ ﻗﻮﻟﻪ ﻭﺃﺻ ﺢ ﻭﺃﺻﺮ ﺫﻫﺐ ﻃﺎﻭﻭﺱ ﺍﻟﻴﻤﺎﱏ ،ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻭﺭﻭﻯ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﲰﺎﺀ ﺍﺑﻨﱴ ﺃﰉ ﺑﻜﺮ ،ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﺫﻫﺐ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﻤﺮ ﻏﲑﻫﻢ ،ﻗﺎﻝ :ﻭﳑﻦ ﺭﻭﻯ 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 ﺻﺎ ﻡ ﺍﻟﻴ ﻮ ﻡ ﺍﱠﻟﺬِﻯ ﻳ ﹶﻓ ﹶﻘ ﺪ ﻋﺼﻰ ﺃﹶﺑﺎ ﺍﻟﻘﹶﺎﺳِﻢ ج).(١ ﻓﺄﻣﺎ ﺻﻮ ﻡ ﻳﻮﻡ ﺍﻟﻐﻴﻢ ﺍﺣﺘﻴﺎﻃﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻓﻬﻮ ﻓﺮﺿﻪ 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 ،ﻓﺈﺎ ﱂ ﺗﻮﺟﺐ ﺻﻴﺎﻣﻪ ،ﻭﺇﳕﺎ ﺻﺎﻣﺘﻪ ﺍﺣﺘﻴﺎﻃﺎﹰ ،ﻭﻓﻬﻤﺖ ﻣﻦ ﺐ ﺣﱴ ﺗﻜﻤﻞ ﺍﻟ ِﻌﺪﺓ ،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 ﺭﺃﻳﺘﻤﻮﻩ ﻓﺼﻮﻣﻮﺍ ،ﻭﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ﻓﺄﻓﻄﺮﻭﺍ ،ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﻠﻴﻜﻢ ،ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ ﻟﻪ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ(. ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰉ ﺭﻭﺍﺩ ،ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ) :ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﻠﻴﻜﻢ ،ﻓﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪﺓ ﺛﹶﻼﺛﲔ(. ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﻧﺎﻓﻊ ﻋﻨﻪ) :ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ 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 ﺪﺭﻭﺍ ﻟﻪ ﺗﺴﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ،ﰒ ﺻﻮﻣﻮﺍ( ﻛﻤﺎ ﻳﻘﻮﻟﹸﻪ ﺍﳌﻮﺟﺒﻮﻥ ﻟﺼﻮﻣﻪ ،ﻟﻜﺎﻥ ﻳﺄﻣﺮ ﺑﺬﻟﻚ ﺼﺮ ﻋﻠﻰ ﺻﻮﻣﻪ ﰲ ﺧﺎﺻﺔ ﻧﻔﺴﻪ ،ﻭﻻ ﻳﺄﻣﺮ ﺑﻪ ،ﻭﻟﺒﻴﻦ ﺃﻥ ﺫﻟﻚ ﺃﻫﻠﹶﻪ ﻭﻏﲑﻫﻢ ،ﻭﱂ ﻳﻜﻦ ﻳﻘﺘ ِ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ. ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻻ ﻳﺼﻮﻣﻪ ﻭﳛﺘ ﺞ ﺑﻘﻮﻟﻪ ج) :ﻻ ﺗﺼﻮﻣﻮﺍ ﺣﺘﻰ ﻼﻝﹶ ،ﻭﻻ ﺗ ﹾﻔ ِﻄﺮﻭﺍ ﺣﺘﻰ ﺗ ﺮ ﻭﻩ ،ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﹶﻠﻴﻜﹸﻢ ،ﻓﹶﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌ ﺪ ﹶﺓ ﺛﻼﺛﲔ(. ﺗ ﺮﻭﺍ ﺍ ِﳍ ﹶ ﻭﺫﻛﺮ ﻣﺎﻟﻚ ﰲ ﻣﻮﻃﺌﻪ ﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﻛﺄﻧﻪ ﺟﻌﻠﻪ ﻣﻔﺴﺮﹰﺍ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﻗﻮﻟﻪ) :ﻓﺎ ﹾﻗ ﺪﺭﻭﺍ ﻟﹶﻪ(. ﺖ ﳑﻦ ﻳﺘﻘﺪﻡ ﺍﻟﺸﻬﺮ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﲔ ،ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ :ﻋﺠﺒ ﺍﻟﻠﱠﻪ ج) :ﻻ ﺗ ﹶﻘ ﺪﻣﻮﺍ ﺭ ﻣﻀﺎ ﹶﻥ ِﺑﻴ ﻮ ٍﻡ ﻭ ﹶﻻ ﻳ ﻮ ﻣﻴ ِﻦ( ﻛﺄﻧﻪ ﻳﻨ ِ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 ﻳﻮﺍﻓﻘﻪ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻜﺎﻥ ﻳﻐ ِ ﻭﻛﺎﻥ ﺇﺫﺍ ﻣﺴﺢ ﺭﺃﺳﻪ ،ﺃﻓﺮ ﺩ ﺃﹸﺫﻧﻴﻪ ﲟﺎ ٍﺀ ﺟﺪﻳﺪ ،ﻭﻛﺎﻥ ﳝﻨ ﻊ ِﻣﻦ ﺩﺧﻮﻝ ﺍﳊﻤﺎﻡ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻠﻪ ،ﺍﻏﺘﺴﻞ ﻣﻨﻪ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ :ﻛﺎﻥ ﻳﺪﺧﻞ ﺍﳊﻤﺎﻡ ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺘﻴﻤﻢ ﺑﻀﺮﺑﺘﲔ: ﺿﺮﺑ ٍﺔ ﻟﻠﻮﺟﻪ ،ﻭﺿﺮﺑ ٍﺔ ﻟﻠﻴﺪﻳﻦ ﺇﱃ ﺍﳌﺮﻓﻘﲔ ،ﻭﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ ،ﻭﻻ ﻋﻠﻰ ﺍﻟﻜﻔﱠﲔ ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺨﺎﻟﻔﻪ ،ﻭﻳﻘﻮﻝ :ﺍﻟﺘﻴﻤﻢ ﺿﺮﺑﺔ ﻟﻠﻮﺟﻪ ﻭﺍﻟﻜﻔﱠﲔ ،ﻭﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﻳﺘﻮﺿﺄ ﻣﻦ ﻗﹸﺒﻠﺔ ﺍﻣﺮﺃﺗﻪ ،ﻭﻳﻔﱴ ﺑﺬﻟﻚ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺒﻞ ﺃﻭﻻﺩﻩ ،ﲤﻀﻤﺾ ،ﱠﰒ ﺻﻠﱠﻰ، ﻭﻛﺎﻥ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ :ﻣﺎ ﺃﺑﺎﱃ ﻗﺒﻠﺘﻬﺎ ﺃﻭ ﺷ ﻤ ﻤﺖ ﺭﳛﺎﻧﹰﺎ. ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﻣﻦ ﺫﻛﺮ ﺃ ﱠﻥ ﻋﻠﻴﻪ ﺻﻼ ﹰﺓ ﻭﻫﻮ ﰲ ﺃﺧﺮﻯ ﺃﻥ ﻳﺘﻤﻬﺎ ﰒ ﻳﺼﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﱴ ﺫﻛﺮﻫﺎ ،ﰒ ﻳﻌﻴﺪ 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 ﺍﻟﺘﺸﺪﻳﺪ 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 ِﻟﻤﺎ ﺣﺼﻞ ﻟﻪ ﻣِﻦ ﺍﳉﻠﻮﺱ ﻋﻘﻴ ﺐ ﺍﻟﺸﻔﻊ. ﻋﻘﻴ
٣٠ ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﺼﻮﻣﻮﺍ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ،ﺃﻢ ﻗﺎﻟﹸﻮﺍ :ﻷﻥ ﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻧﻔﻄﺮ ﻳﻮﻣﹰﺎ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻴﻮ ﻡ ﻧﺼﻮ ﻡ ﻳﻮﻣﹰﺎ ﻣﻦ ﺷﻌﺒﺎﻥ ،ﺃﺣ ﻣﻦ ﺭﻣﻀﺎﻥ ﺣﺘﻤﹰﺎ ﻋﻨﺪﻫﻢ ،ﻟﻘﺎﻟﹸﻮﺍ :ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻓﻼ ﳚﻮﺯ ﻟﻨﺎ ﻓﻄﺮﻩ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﻢ ﺇﳕﺎ ﺻﺎﻣﻮﻩ ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ﻭﲢﺮﻳﺎﹰ ،ﻣﺎ ﺭﻭﻯ 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 ﺣﻤﻴ ٍ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 ،ﺻﻮﻣﻮﺍ 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) :ﺻﻮﻣﻮﺍ ِﻟﺮﺅﻳﺔ ﺍﳍِﻼﻝِ ،ﻭﺃ ﹾﻓ ِﻄﺮﻭﺍ ِﻟ ﺮ ﺅﻳِﺘﻪِ ،ﻓﺈ ﹾﻥ ﹸﻏﻢ ﲔ ﻳﻮﻣﹰﺎ(. ﻋﹶﻠﻴﻜﹸﻢ ،ﹶﻓ ﻌﺪﻭﺍ ﺛﹶﻼِﺛ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍِﻼﻝ ،ﻓﺼﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ، ﻭﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ،ﻓﺄﻓﻄِﺮﻭﺍ ،ﻓﺈﻥ ﹸﻏﻢ ﻋﻠﻴﻜﻢ ،ﻓﺄ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺍﻟ ِﻌﺪﺓ. ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻓﺈ ﹾﻥ ﹸﻏﻢ ﻋﻠﻴﻜﻢ ،ﻓ ﻌﺪﻭﺍ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ. ﻓﻬﺬﻩ ﺍﻵﺛﺎﺭ ﺇﻥ ﻗﹸ ﺪ ﺭ ﺃﺎ ﻣﻌﺎﺭِﺿﺔ ﻟﺘﻠﻚ ﺍﻵﺛﺎﺭ ﺍﻟﱴ ﺭﻭﻳﺖ ﻋﻨﻬﻢ ﰲ ﺍﻟﺼﻮﻡ ،ﻓﻬﺬﻩ ﺽ ﺑﻴﻨﻬﺎ ،ﻓﻬﻬﻨﺎ ﺃﻭﱃ ﳌﻮﺍﻓﻘﺘﻬﺎ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ ،ﻭﺇﻥ ﻗﹸ ﺪ ﺭ ﺃﺎ ﻻ ﺗﻌﺎﺭ 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 ﺍﻟﺘﺤﺮﻯ ﻭﺍﻻﺣﺘﻴﺎﻁ ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ﻻ ﻭﺟﻮﺑﺎﹰ، ﺏ ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻨﺼﻮﺹ، ﻭﻫﺬﻩ ﺍﻵﺛﺎ ﺭ ﺻﺮﳛﺔ ﰲ ﻧﻔﻰ ﺍﻟﻮﺟﻮﺏ ،ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻗﺮ ﺸﻚِ ،ﻓﻴﺠﻌ 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 ﻳﻄﺎﻕ ،ﻭﺗﻔﺮﻳ ﻖ ﺑﲔ ﻛﻮﻧﻪ ﻣﻦ ﺭﻣﻀﺎﻥ ﻗﻄﻌﺎﹰ ،ﻣﻊ ﺷﻜﱢﻪ ﻫﻞ ﻫﻮ ﻣﻨﻪ ،ﺃﻡ ﻻ؟ ﺗﻜﻠﻴ ﺍﳌﺘﻤﺎﺛﻠﲔ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﰲ ﻫﺪﻳﻪ 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 ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج) :ﺇﻥ ﻟﻠﺼﺎﺋﻢ ِﻋﻨ ﺪ ِﻓ ﹾﻄﺮِﻩ ﺩ ﻋ ﻮ ﹰﺓ ﻣﺎ ﺗ ﺮﺩ .(ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ).(٢ ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺇﺫﺍ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﺍﻟﱠﻠﻴ ﹸﻞ ِﻣ ﻦ ﻫﺎﻫﻨﺎ ،ﻭﹶﺃ ﺩﺑ ﺮ ﺍﻟﻨﻬﺎ 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 ﺍﻟﺼﺎِﺋﻢ .(٣)(ﻭﻓﹸ ﺏ ﺍﻟﺴﺒﺎﺏ، ﺼﺨﺐ ﻭﺍﻟﺴﺒﺎﺏ ﻭﺟﻮﺍ ِ ﻛﺄﺻﺒﺢ ﻭﺃﻣﺴﻰ ،ﻭﻰ ﺍﻟﺼﺎﺋِﻢ ﻋﻦ ﺍﻟ ﺮﻓﹶﺚ ،ﻭﺍﻟ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ﳌﻦ ﺳﺎﺑﻪ) :ﺇﻧﻰ 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 ،ﻭﺧﻴ ﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺑﲔ ﺍﻷﻣﺮﻳﻦ. ﻭﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻔﻄﺮ ﺇﺫﺍ ﺩﻧﻮﺍ ِﻣ ﻦ ﻋﺪﻭﻫﻢ ﻟِﻴﺘﻘ ﻮﻭﺍ ﻋﻠﻰ ﻗﺘﺎِﻟ ِﻪ ﻓﻠﻮ ﺍﺗﻔﻖ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﰲ ﺤﻬﻤﺎ ﳊﻀﺮ ﻭﻛﺎﻥ ﰲ ﺍﻟﻔﻄﺮ ﻗﹸﻮﺓ ﳍﻢ ﻋﻠﻰ ﻟﻘﺎﺀ ﻋﺪﻭﻫﻢ ،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 ،ﻓﺈﺎ 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 ِﻋﺪﻭﺍ ﹶﻟﻬﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘﻢ 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 ﻳﻘﻮﻯ ﻭﻳﻌﲔ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻐﺬﺍﺀ ،ﻭﻷﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﻟﻠﺼﺤﺎﺑﺔ ﳌﺎ ﺩﻧﻮﺍ ﻣﻦ ﻋﺪﻭﻫﻢ: ﺼﺔﹰ ،ﹸﺛﻢ ﻧ ﺰﻟﹸﻮﺍ ﻣﻨ ِﺰ ﹰﻻ )ﺇﻧ ﹸﻜ ﻢ ﹶﻗ ﺪ ﺩﻧ ﻮﺗ ﻢ ِﻣ ﻦ ﻋ ﺪﻭ ﹸﻛﻢ ،ﻭﺍﻟ ِﻔﻄﹾﺮ ﹶﺃ ﹾﻗﻮﻯ ﹶﻟﻜﹸﻢ( .ﻭﻛﺎﻧﺖ ﺭ ﺧ ﺖ ﻋﺰﻣ ﹰﺔ ﺼﺒﺤﻮ ﻋ ﺪﻭﻛﹸﻢ ،ﻭﺍﻟ ِﻔ ﹾﻄﺮ ﹶﺃ ﹾﻗﻮﻯ ﹶﻟﻜﹸﻢ ،ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮﻭﺍ( ﹶﻓﻜﹶﺎﻧ ﺁ ﺧ ﺮ ﹶﻓﻘﹶﺎﻝ) :ﺇﻧﻜﹸﻢ ﻣ ﻓﺄﻓﻄﺮﻧﺎ) ،(١ﻓﻌﻠﱠﻞ ﺑﺪﻧﻮﻫﻢ ﻣﻦ ﻋﺪﻭﻫﻢ ﻭﺍﺣﺘﻴﺎﺟﻬﻢ ﺇﱃ ﺍﻟﻘﻮﺓ ﺍﻟﱴ ﻳﻠ ﹶﻘﻮﻥ 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 ﻳﻘﺎﻭﻡ ﺎ ﺍﻟﻌﺪﻭ ،ﻭﺍﻋﺘﺒﺎ ﺭ ﺍﻟﺴﻔﺮ ﺍﺮﺩ 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 ،ﻭﻧﺒﻪ ﻋﻠﻴﻬﺎ ،ﻭﺻﺮﺡ 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 ﹶﻓﺘ ِﺢ ﻣﻜﱠﺔ) :ﺇﻧﻪ ﻳ ﻮﻡِ ﻗﺘﺎ ٍﻝ ﻗﺎﻝ :ﲰﻌ ﹶﻓﹶﺄ ﹾﻓ ِﻄﺮﻭﺍ( 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 ﲡﺮﺩ ﺍﻟﺴﻔ ﺮ ﻋﻦ ﺍﳉﻬﺎﺩ ،ﻓﻜﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﰲ ﺍﻟﻔﻄﺮ :ﻫﻰ ﺭ ﺧ ﺼ ﹲﺔ ِﻣ ﻦ ﺍﻟﻠﱠﻪ ،ﻓﻤﻦ ﺃﺧﺬ ﺐ ﺃﻥ ﻳﺼﻮﻡ ،ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻪ. ﺎ ،ﻓﺤﺴﻦ ،ﻭﻣﻦ ﺃﺣ ﻓﺼﻞ ﺟﻠﱠﻬﺎ آﺎن ﻓﻲ رﻣﻀﺎن. ﻓﻲ أن أﻋﻈﻢ ]اﻟﻐﺰوات[ وأ َ
ﺕ ﻭﺃﺟﻠﹼﻬﺎ ﰲ ﹶﻏﺰﺍﺓ ﺑﺪﺭٍ ،ﻭﰱ ﻭﺳﺎﻓﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻣﻀﺎﻥ ﰲ ﺃﻋﻈﻢ ﺍﻟﻐﺰﻭﺍ ِ ﹶﻏﺰﺍﺓ ﺍﻟﻔﺘﺢ. ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ) :ﻏﺰ ﻭﻧﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻣﻀﺎﻥ ﻏﺰﻭﺗﲔ :ﻳ ﻮ ﻡ ﺑ ﺪﺭٍ، ﻭﺍﻟ ﹶﻔﺘﺢ ،ﹶﻓﹶﺄ ﹾﻓ ﹶﻄ ﺮﻧﺎ ﻓﻴ ِﻬﻤﺎ().(٢ ﺖ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﻏﲑﻩ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﺧﺮﺟ )(٣ ﻋﻤﺮﺓ 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 ﻭﺃﺻﺎﺎ 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 ﻤﺮﻩ 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 ﻫﺪﻳﻪ ج ﺗﻘﺪﻳ ﺮ ﺍﳌﺴﺎﻓ ِﺔ ﺍﻟﱴ ﻳﻔﻄﺮ ﻓﻴﻬﺎ ﺍﻟﺼﺎِﺋﻢ ﲝﺪ ،ﻭﻻ ﺻ ﺢ ﻋﻨ 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 ِﻏﺒﻮﺍ ﻋ ﻦ ﻫﺪﻯ ﻣ ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺣﲔ ﻳﻨﺸﺌﻮﻥ ﺍﻟﺴﻔﺮ ،ﻳﻔ ِﻄﺮﻭﻥ ﻣِﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﳎﺎﻭﺯ ِﺓ ﺍﻟﺒﻴﻮﺕ، ﻭﻳﺨﱪﻭﻥ ﺃﻥ ﺫﻟﻚ ﺳـﻨﺘﻪ ﻭ ﻫ ﺪﻳﻪ ج ،ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﻴﺪ ﺑﻦ ﺟﺒ ٍﺮ :ﺭ ِﻛﺒﺖ ﻣﻊ ﺃﰉ ﺑﺼﺮﺓ ﺕ ﻁ ﰲ ﺭ ﻣﻀﺎﻥﹶ ،ﻓﻠﻢ ﻳﺠﺎ ِﻭ ِﺯ ﺍﻟﺒﻴﻮ ﺴﻄﹶﺎ ِ ﺍﻟﻐﻔﺎﺭﻯ ﺻﺎﺣﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺳﻔﻴﻨ ٍﺔ ﻣﻦ ﺍﻟ ﹸﻔ ﺖ ﺗﺮﻯ ﺍﻟﺒﻴﻮﺕ؟ ﻗﺎﻝ ﺃﺑﻮ ﺑﺼﺮﺓ :ﺃﺗﺮﻏﺐ ﻋﻦ ﺖ :ﺃﻟﺴ ﺴ ﹾﻔﺮﺓ .ﻗﺎﻝ :ﺍﻗﺘ ِﺮﺏ ،ﻗﻠ ﺣﺘﻰ ﺩﻋﺎ ﺑﺎﻟ )(٣ ﺖ ﻣﻊ ﺃﰉ ﺑﺼﺮ ﹶﺓ ﻣﻦ ﺳـﻨ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج؟ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺃﲪﺪ .ﻭﻟﻔﻆ ﺃﲪﺪ :ﺭﻛﺒ ﺖ ،ﰒ ﺍﻟﻔﹸﺴﻄﺎﻁ ﺇﱃ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﰲ ﺳﻔﻴﻨﺔ ،ﻓﻠﻤﺎ ﺩﻧ ﻮﻧﺎ ﻣِﻦ ﻣ ﺮﺳﺎﻫﺎ ،ﺃﻣﺮ ﺑﺴﻔﺮﺗﻪ ،ﻓ ﹸﻘ ﺮﺑ ﺼﺮﺓ ،ﻭﺍﻟﻠﱠﻪ ﻣﺎ ﺗﻐﻴﺒﺖ ﻋﻨﺎ ﻣﻨﺎ ِﺯﻟﹸﻨﺎ ﺖ :ﻳﺎ ﺃﺑﺎ ﺑ ﺩﻋﺎﱏ ﺇﱃ ﺍﻟﻐِﺬﺍﺀ ﻭﺫﻟﻚ ﰲ ﺭﻣﻀﺎﻥ .ﻓﻘﻠ ﺖ :ﻻ .ﻗﺎﻝ :ﹶﻓﻜﹸﻞ .ﻗﺎﻝ :ﻓﻠﻢ ﻧ ﺰﻝﹸ ﺐ ﻋﻦ ﺳـﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ﻓﻘﻠ ﺑﻌﺪ؟ ﻗﺎﻝ :ﺃﺗﺮﻏ ﻣﻔ ِﻄﺮِﻳ ﻦ ﺣﱴ ﺑﻠﻐﻨﺎ. ﺲ ﺑ ﻦ ﻣﺎﻟﻚ ﰲ ﺭﻣﻀﺎﻥ ﻭﻫﻮ ﻳﺮﻳﺪ ﺳﻔﺮﺍﹰ ،ﻭﻗﺪ ﺖ ﺃﻧ ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ :ﺃﺗﻴ ﺖ ﻟﻪ :ﺳـﻨﺔ؟ ﻗﺎﻝ: ﺏ ﺍﻟﺴﻔﺮ ،ﻓﺪﻋﺎ ﺑﻄﻌﺎ ٍﻡ ﻓﺄﻛﻞ ،ﻓﻘﻠ ﺲ ﺛِﻴﺎ ﺖ ﻟﻪ ﺭﺍ ِﺣﹶﻠﺘﻪ ،ﻭﻗﺪ ﹶﻟِﺒ ﺭِ ﺣﹶﻠ ﺐ) .(٤ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ،ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻓﻴﻪ :ﻓﺄﹶﻛﻞ ﻭﻗﺪ ﺳـﻨﺔ ،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 ﻣﻦ 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 ﻫﺪﻳﻪ ج ﺃﻥ ﻳﺪﺭﻛﻪ ﺍﻟﻔﺠﺮ ﻭﻫﻮ ﺟﻨ ﻭﻳﺼﻮﻡ).(١ ﻭﻛﺎﻥ ﻳﻘﺒ ﹸﻞ ﺑﻌﺾ ﺃﺯﻭﺍﺟﻪ ﻭﻫﻮ ﺻﺎﺋﻢ ﰲ ﺭﻣﻀﺎﻥ) (٢ﻭﺷﺒﻪ ﻗﹸﺒﻠﺔ ﺍﻟﺼﺎﺋِﻢ ﺑﺎﳌﻀﻤﻀﺔ ﺑﺎﳌﺎﺀ).(٣ ﱮ ج ،ﻛﺎﻥ ﻳﻘﺒﻠﹸﻬﺎ ﺼﺪﻉ ﺑﻦ ﳛﲕ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺃﻥ ﺍﻟﻨ ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ِﻣ ﺼﺪﻉ ﻒ ﻓﻴﻪ ،ﻓﻀﻌﻔﻪ ﻃﺎﺋﻔﺔ ِﲟ ﻭﻫﻮ ﺻﺎﺋِﻢ ،ﻭﻳ ﻤﺺِ ﻟﺴﺎﻧﻬﺎ) .(٤ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ،ﻗﺪ ﺍﺧﺘِﻠ ﻫﺬﺍ ،ﻭﻫﻮ ﳐﺘﻠﹶﻒ ﻓﻴﻪ ،ﻗﺎﻝ ﺍﻟﺴﻌﺪﻯ :ﺯﺍﺋﻎ ﺟﺎﺋﺮ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ،ﻭﺣﺴﻨﻪ 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 ﻟﺴﺎﺎ( ،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 ﻗﺒﻞ ﺍﻣﺮﺃﺗﻪ ﻭﳘﺎ ﺻﺎﺋﻤﺎﻥ ،ﻓﻘﺎﻝ) :ﻗﺪ ﺃﻓﻄﺮ() (٥ﻓﻼ ﻳﺼﺢ ﻋﻦ ﺳِﺌ ﹶﻞ ﺍﻟﻨ ﻀﻨﻰ ﺭﻭﺍﻩ ﻋﻦ ﻣﻴﻤﻮﻧﺔ ،ﻭﻫﻰ ﺑﻨﺖ ﺳﻌﺪ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻓﻴﻪ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﻟﻴﺲ ﲟﻌﺮﻭﻑ ،ﻭﻻ ﻳﺜﺒﺖ ﻫﺬﺍ ،ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ :ﻫﺬﺍ ﻻ ﺃﹸﺣﺪﺙ 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 ﻟﻠﺼﺎﺋِﻢ، ﺍﻟﻌﻨﺒﺲ ،ﻋﻦ ﺍﻷﻏﺮ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﺃﻥ ﺭﺟ ﹰ ﺺ ﻟﻪ ﺷﻴﺦ ،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 ﻫﺪﻳﻪ ج :ﺇﺳﻘﺎ ﹸ ﺏ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ،ﹶﻓﻴ 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 ﻭﺷﺮﺑﻪ ﰲ ﻧﻮﻣﻪ ،ﺇﺫ ﻻ ﺗﻜﻠﻴ ﻓﺼﻞ ﻓﻲ اﻷﺷﻴﺎء اﻟﺘﻰ ﻳﻔﻄﺮ ﺑﻬﺎ اﻟﺼﺎﺋﻢ
)(٢
ﻭﺍﻟﺬﻯ ﺻﺢ ﻋﻨﻪ ج :ﺃﻥ ﺍﻟﺬﻯ ﻳ ﹾﻔ ِﻄﺮ ﺑﻪ ﺍﻟﺼﺎِﺋﻢ :ﺍﻷﻛﻞﹸ ،ﻭﺍﻟﺸﺮﺏ ،ﻭﺍﳊِﺠﺎﻣﺔ ﻉ ﻣﻔﻄﺮ ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ،ﻻ ﻳﻌﺮﻑ 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 ﺻﺎِﺋ ﻢ).(٤ ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻨﻪ ،ﺃﻧﻪ ﻛﺎﻥ ﻳ ﻭﻛﺎﻥ ﻳﺘﻤﻀﻤﺾ ،ﻭﻳﺴﺘﻨﺸﻖ ﻭﻫﻮ ﺻﺎﺋﻢ ،ﻭﻣﻨﻊ ﺍﻟﺼﺎِﺋ 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 ﺻﺎِﺋ 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 ،ﻓﻀﻌﻔﻪ ،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 ِﻗﺒﻞ ﻗﹶﺒﻴﺼﺔ ،ﻭﺳﺄﻟﺖ ﳛﲕ ﻋﻦ ﺍﺣﺘﺠﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺻﺎﺋﻤﹰﺎ ﻣ ﻗﺒﻴﺼﺔ ﺑﻦ ﻋﻘﺒﺔ ،ﻓﻘﺎﻝ :ﺭﺟﻞ ﺻﺪﻕ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﳛﺪﺙ ﺑﻪ ﻋﻦ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺳﻌﻴﺪ ﻼ ﺃﻥ ﺑﻦ ﺟﺒﲑ ،ﺧﻄﺄ ﻣﻦ ِﻗﺒﻠﻪ .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 ﻋﺒﺎﺱ ،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 ﺧﺜﻴﻢ ،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 ﺤﺠﻮ 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 ﻳﺤﺘﺞ ﺑﻪ. ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ :ﻗﻠﺖ ﻷﰉ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻯ ،ﻋﻦ ﺃﰉ ﻋﻮﺍﻧﺔ ،ﻋﻦ ﺍﻟﺴﺪﻯ ،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 ﺍﻟﺴﺪﻯ ،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 ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﺁﺧﺮﻩ ،ﺑﻞ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺧﻼﻓﹸﻪ. ﻭﻳﺬﻛﺮ ﻋﻨﻪِ ) :ﻣ ﻦ ﺧﻴ ِﺮ ِﺧﺼﺎ ِﻝ ﺍﻟﺼﺎِﺋ ِﻢ ﺍﻟﺴﻮﺍ ﻙ( ،ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﳎﺎﻟﺪ ﻭﻓﻴﻪ ﺿﻌﻒ).(١ ﻓﺼﻞ ﻓﻲ ﺣﻜﻢ اﻟﻜﺤﻞ ﻟﻠﺼﺎﺋﻢ
ﻭﺭﻭﻯ ﻋﻨﻪ ج ،ﺃﻧﻪ ﺍﻛﺘﺤﻞ ﻭﻫﻮ ﺻﺎﺋﻢ ،ﻭﺭﻭﻯ ﻋﻨﻪ ،ﺃﻧﻪ ﺧﺮﺝ ﻋﻠﻴﻬﻢ ﰲ ﺭﻣﻀﺎﻥ )(٢ ﺼﺢ ،ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻹﲦﺪِ) :ﻟﻴﺘ ِﻘ ِﻪ ﺍﻟﺼﺎﺋِﻢ( 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 ﻳﺼﻮﻡ ﺣﱴ ﻳﻘﺎﻝ :ﻻ ﻳ ﹾﻔ ِﻄﺮ ،ﻭﻳ ﹾﻔ ِﻄﺮ ﺣﺘﻰ ﻳﻘﺎﻝ :ﻻ ﻳﺼﻮﻡ ،ﻭﻣﺎ ﺍﺳﺘﻜﻤﻞ ﺻِﻴﺎ ﻡ ﺷﻬﺮ ﻏ ﲑ ﺭﻣﻀﺎﻥ ،ﻭﻣﺎ ﻛﺎﻥ ﻳﺼﻮ ﻡ ﰲ ﺷﻬﺮ ﺃﻛﺜﺮ ﳑﺎ ﻳﺼﻮﻡ ﰲ ﺷﻌﺒﺎﻥ).(٣ ﻭﱂ ﻳﻜﻦ ﳜﺮﺝ ﻋﻨﻪ ﺷﻬﺮ ﺣﱴ ﻳﺼﻮ ﻡ ﻣِﻨﻪ. ﺾ ﺍﻟﻨﺎﺱ ،ﻭﻻ ﺻﺎﻡ ﺭﺟﺒﹰﺎ ﻗﻂﱡ ،ﻭﻻ ﻭﱂ ﻳﺼِ ﻢ ﺍﻟﺜﱠﻼﺛﹶﺔ ﺍﻷﺷﻬﺮ ﺳﺮﺩﹰﺍ ﻛﻤﺎ ﻳﻔﻌﻠﹸﻪ ﺑﻌ )(٤ ﺍﺳﺘﺤﺐ ﺻِﻴﺎﻣﻪ ،ﺑﻞ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻨﻬﻰ ﻋﻦ ﺻﻴﺎﻣﻪ ،ﺫﻛﺮﻩ ﺍﺑﻦ ﻣﺎﺟﻪ . ﻭﻛﺎﻥ ﻳﺘﺤﺮﻯ ﺻِﻴﺎﻡ ﻳﻮﻡ ﺍﻹﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ).(٥ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج )ﻻ ﻳ ﹾﻔ ِﻄﺮ ﹶﺃﻳﺎ 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 ﺣﻀﺮ() (١ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻰ .ﻭﻛﺎﻥ ﳛ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج )ﻳﺼﻮ 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 ﻳﺒﺎﱃ ﻣِﻦ ﺃ ﺗﻨﺎﻗﺾ ﺑﲔ ﻫﺬﻩ ﺍﻵﺛﺎﺭ. ﻒ ﻓﻴﻪ ،ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ) :ﻣﺎ ﺭﺃﻳﺘﻪ ﺻﺎﺋﻤﹰﺎ ﰲ ﺠﺔِ ،ﻓﻘﺪ ﺍ ﺧﺘِﻠ ﳊ ﻭﺃﻣﺎ ﺻﻴﺎ ﻡ ﻋﺸ ِﺮ ﺫﻯ ﺍ ِ ﺍﻟﻌﺸﺮ ﻗﻂ( .ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٥ ﻭﻗﺎﻟﺖ ﺣﻔﺼ ﹸﺔ):ﺃﺭﺑ ﻊ ﱂ ﻳﻜﻦ ﻳ ﺪﻋﻬﻦ 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 ﻳﺼﻮﻡ ﺗﺴ ﻊ ﺫﻯ ﺍﳊِﺠﺔ، ﻭﻳﺼﻮ ﻡ ﻋﺎﺷﻮﺭﺍﺀ ،ﻭﺛﻼﺛ ﹶﺔ ﺃﻳﺎ ٍﻡ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﺃﻭ ﺍﻻﺛﻨﲔ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﻭﺍﳋﻤﻴﺲ( ،ﻭﰱ ﻟﻔﻆ: ﺖ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰱ ﺇﻥ ﺻﺢ. ﺍﳋﻤﻴﺴﲔ) .(٧ﻭﺍﳌﺜِﺒ ﻭﺃﻣﺎ ﺻﻴﺎ ﻡ ﺳﺘﺔ ﺃﻳﺎﻡ ﻣﻦ ﺷﻮﺍﻝ ،ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺻِﻴﺎ ﻣﻬﺎ ﻣ ﻊ ﺭ ﻣﻀﺎ ﹶﻥ ﻳ ﻌ ِﺪﻝﹸ ﺻﻴﺎ ﻡ ﺍﻟ ﺪ ﻫ ِﺮ().(٨ ِ ﻭﺃﻣﺎ ﺻﻴﺎ ﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﺻﻮﻣﻪ ﻋﻠﻰ ﺳﺎﺋِﺮ ﺍﻷﻳﺎﻡ ،ﻭﳌﺎ ﹶﻗ ِﺪ ﻡ ﺤﻦ ﹶﺃ ﺣ ﻖ ﲟﻮﺳﻰ ِﻣﻨﻜﹸﻢ( .ﻓﺼﺎﻣﻪ ،ﻭﺃﻣﺮ ﺍﳌﺪﻳﻨﺔ ،ﻭﺟﺪ ﺍﻟﻴﻬﻮ ﺩ ﺗﺼﻮﻣﻪ ﻭﺗﻌﻈﱢ ﻤﻪ ،ﻓﻘﺎﻝ) :ﻧ ﺽ ﺭﻣﻀﺎﻥ ،ﻗﺎﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ﺻﺎ 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 ﺷﺎ َ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 ﺻﻴﺎﻣﹰﺎ ﻳﻮ ﻡ ﻋﺎﺷﻮﺭﺍﺀ؟ﻭﻓﻴﻪ ﺇﺷﻜﺎﻝ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﺃﺎ ﻗﺎﻟﺖ :ﻛﺎﻧﺖ ﻗﹸﺮﻳ ﺶ ﺗﺼﻮ ﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ﻡ ﻳﺼﻮﻣﻪ ،ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺽ ﺷﻬ ﺮ ﺭﻣﻀﺎ ﹶﻥ ﻗﺎﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ﺻﺎ ﻣﻪ ﻭ ﻣ ﻦ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﺻﺎﻣﻪ ،ﻭﺃﻣ ﺮ ﺑﺼﻴﺎﻣﻪ ،ﻓﻠﻤﺎ ﻓﹸ ِﺮ ﺷﺎ َﺀ ﺗﺮﻛﹶﻪ().(٢ ﻭﺇﺷﻜﺎﻝ ﺁﺧﺮ ،ﻭﻫﻮ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﺩﺧﻞ ﻋﻠﻰ ﻋﺒﺪ ﺲ ﺍﻟﻴﻮ ﻡ ﻳﻮ ﻡ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻫﻮ ﻳﺘﻐﺪﻯ ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ؛ ﺍ ﺩ ﹸﻥ ﺇﱃ ﺍﻟ ﻐﺪﺍ ِﺀ .ﻓﻘﺎﻝ :ﹶﺃ ﻭ ﹶﻟﻴ ﻋﺎﺷﻮﺭﺍﺀ؟ ﻓﻘﺎﻝ :ﻭﻫﻞ ﺗﺪﺭﻯ ﻣﺎ ﻳ ﻮ ﻡ ﻋﺎﺷﻮﺭﺍﺀ؟ ﻗﺎﻝ :ﻭﻣﺎ ﻫﻮ؟ ﻗﺎﻝ :ﺇﳕﺎ ﻫ ﻮ ﻳﻮ ﻡ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺼﻮﻣﻪ ﻗﺒﻞ ﺃﻥ ﻳﻨ ِﺰ ﹶﻝ ﺭ ﻣﻀﺎﻥﹸ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﺭ ﻣﻀﺎ ﹸﻥ ﺗﺮﻛﻪ) .(٣ﻭﻗﺪ ﺭﻭﻯ ﲔ ﺻﺎﻡ ﻳ ﻮ ﻡ ﻋﺎﺷﻮﺭﺍﺀ 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 ﺗﻌ ﱢﻈﻤﻪ ﺍﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﺻ ﻤﻨﺎ ﺍﻟﻴ ﻮ ﻡ ﺍﻟﺘﺎﺳِﻊ( .ﻓﻠﻢ ﻳﺄﺕ ﺍﻟﻌﺎ ﻡ ﺍﳌﻘﺒﻞ ﺣﺘﻰ ﺗﻮﻓﱢﻰ )ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﻌﺎ ﻡ ﺍ ﹸﳌ ﹾﻘﺒِﻞ ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) .(٤ﻓﻬﺬﺍ ﻓﻴﻪ ﺃﻥ ﺻﻮﻣﻪ ﻭﺍﻷﻣﺮ 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 ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺗِ ﺮ ﻙ ﻓﺮﺿﻪ، ﺑِﺮﻣﻀﺎﻥﹶ ،ﻭﻫﺬﺍ ﻳﺨﺎﻟﻔﻪ ﺣﺪﻳ ﹸ ﻷﻧﻪ ﱂ ﻳﻔﺮﺽ ،ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ. ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ) :ﻫﺬﺍ ﻳ ﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ،ﻭﱂ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﲰﻌ )(٥ ﺼﻢ ،ﻭ ﻣ ﻦ ﺷﺎ َﺀ ﹶﻓ ﹾﻠﻴ ﹾﻔﻄِﺮ( . ﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻜﻢ ﺻِﻴﺎﻣﻪ ،ﻭﺃﹶﻧﺎ ﺻﺎِﺋﻢ ،ﻓﻤﻦ ﺷﺎﺀَ ،ﹶﻓ ﹾﻠﻴ 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 ﺗﻌ ﱢﻈﻤﻪ ﺍﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻗﺎﻝ) :ﺇ ﹾﻥ ﺑﻘﻴﺖ ﺇﱃ ﻗﹶﺎﺑِﻞ، ﺕ ﺍﻟﻌﺎ ﻡ ﺍﻟﻘﺎِﺑﻞﹸ ﺣﱴ ﺗﻮﻓﱢﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﰒ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﻷﺻﻮ ﻣ ﻦ ﺍﻟﺘﺎ ِﺳ ﻊ( ﻓﻠﻢ ﻳﺄ ِ ﺖ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻫﻮ ﻣﺘﻮﺳﺪ ﺭﺩﺍﺀﻩ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﺍﻷﻋﺮﺝ ﻗﺎﻝ :ﺍﻧﺘﻬﻴ ﺖ ﻫِﻼﻝ ﺍﳌﹸﺤﺮﻡ ،ﻓﺎﻋ ﺪﺩ، ﺖ ﻟﻪ :ﺃﺧﱪﱏ ﻋﻦ ﺻﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ .ﻓﻘﺎﻝ):ﺇﺫﺍ ﺭﹶﺃﻳ ﺯﻣﺰﻡ ،ﻓﻘﻠ )(١ ﺖ :ﻫ ﹶﻜﺬﹶﺍ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺼﻮﻣﻪ؟ ﻗﺎﻝ :ﻧﻌﻢ( . ﻭﺃﺻﺒﺢ ﻳ ﻮ ﻡ ﺍﻟﺘﺎ ِﺳ ِﻊ ﺻﺎﺋِﻤﹰﺎ ﹸﻗ ﹾﻠ ﻭﺇﺷﻜﺎﻝ ﺁﺧﺮ :ﻭﻫﻮ ﺃﻥ ﺻﻮﻣﻪ 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 ﻣﻦ ﻛﺎﻥ ﹶﻃ ِﻌ ﻢ ﻓﻴﻪ ﺃﻥ ﻳﺼﻮ ﻡ ﺑﻘﻴ 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 ﻳﺼﻮﻣﻪ ج ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱮ ج) :ﺻﻮﻣﻮﺍ ﻳ ﻮ ﻡ ﻋﺎﺷﻮﺭﺍﺀ ،ﻭﺧﺎِﻟﻔﹸﻮﺍ ﺍﻟﻴﻬﻮﺩ ،ﺻﻮﻣﻮﺍ ﻳﻮﻣﹰﺎ ﹶﻗﺒﹶﻠﻪ ﹶﺃ ﻭ ﻳﻮﻣﹰﺎ ﺑ ﻌ ﺪﻩ (٣)(ﺫﻛﺮﻩ ﺃﲪﺪ .ﻭﻫﻮ ﺍﻟﺬﻯ ﺭﻭﻯ) :ﺃﻣﺮﻧﺎ ﺼ ﻮ ِﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻳ ﻮ ﻡ ﺍﻟﻌﺎﺷِﺮ( ﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻯ).(٤ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑ ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻻﺕ ﺑﻌﻮﻥ ﺍﻟﻠﱠﻪ ﻭﺗﺄﻳﻴﺪِﻩ ﻭﺗﻮﻓﻴﻘﻪ: ﺃﻣﺎ ﺍﻹﺷﻜﺎ ﹸﻝ ﺍﻷﻭﻝ :ﻭﻫﻮ ﺃﻧﻪ ﳌﺎ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨﺔ ،ﻭﺟﺪﻫﻢ ﻳﺼﻮﻣﻮﻥ ﻳﻮ ﻡ ﻋﺎﺷﻮﺭﺍﺀ، ﻓﻠﻴﺲ ﻓﻴﻪ ﺃﻥ ﻳﻮ ﻡ ﻗﺪﻭﻣِﻪ ﻭﺟﺪﻫﻢ ﻳﺼﻮﻣﻮﻧﻪ ،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 ﺍﶈﺮﻡ ،ﻓﻀﺒﻄﻪ ﺃﻫ ﹸﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺸﻬﻮﺭ ﺍﻟﺸﻤﺴﻴﺔ ،ﻓﻮﺍﻓﻖ ﺫﻟﻚ ﻣﻘﺪﻡ 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 ﺑﺎﻟﺸﻬﺮ ﺍﳍﻼﱃ ،ﻭﻛﺬﻟﻚ ﺣﺠﻬﻢ ،ﻭﲨﻴﻊ ﻣﺎ ﺗﻌﺘﱪ ﻟﻪ ﺤﻦ ﹶﺃ ﺣ ﻖ ِﺑﻤﻮﺳﻰ ِﻣﻨﻜﹸﻢ( ،ﻓﻈﻬﺮ ﺤﺐ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﻧ ﺍﻷﺷﻬﺮ ﻣﻦ ﻭﺍﺟﺐ ﺃﻭ ﻣﺴﺘ 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 ﺗﻌﻈﱢﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ،ﻭﻛﺎﻧﻮﺍ ﻳﻜﺴﻮﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺼﻮﻣﻪ ،ﻓﻼ ﺭﻳ ﺍﻟﻜﻌﺒﺔ ﻓﻴﻪ ،ﻭﺻﻮﻣﻪ ﻣﻦ ﲤﺎﻡ ﺗﻌﻈﻴﻤﻪ ،ﻭﻟﻜﻦ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺪﻭﻥ ﺑﺎﻷﻫﻠﺔ ،ﻓﻜﺎﻥ ﻋﻨﺪﻫﻢ ﻋﺎ ِﺷ ﺮ ﺍﶈﺮﻡ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﺍﻟﻨﱮ ج ﺍﳌﺪﻳﻨﺔ ،ﻭﺟﺪﻫﻢ ﻳﻌﻈﱢﻤﻮﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻳﺼﻮﻣﻮﻧﻪ ،ﻓﺴﺄﳍﻢ ﻋﻨﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻫﻮ ﺍﻟﻴﻮ ﻡ ﺍﻟﺬﻯ ﳒﱠﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ ﻣﻦ ﻓﺮﻋﻮﻥ ،ﻓﻘﺎﻝ ج: )ﳓﻦ ﺃﺣ ﻖ ﻣﻨﻜﻢ ﲟﻮﺳﻰ( ،ﻓﺼﺎﻣﻪ ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ ﺗﻘﺮﻳﺮﹰﺍ ﻟﺘﻌﻈﻴﻤﻪ ﻭﺗﺄﻛﻴﺪﺍﹰ ،ﻭﺃﺧﱪ ج ﺃﻧﻪ ﻭﹸﺃ ﻣﺘﻪ ﺃﺣ ﻖ ﲟﻮﺳﻰ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻓﺈﺫﺍ ﺻﺎﻣﻪ ﻣﻮﺳﻰ ﺷﻜﺮﹰﺍ ﻟﻠﱠﻪ ،ﻛﻨﺎ ﺃﺣ ﻖ ﺃﻥ ﻧﻘﺘﺪﻯ ﻉ ﹶﻟﻨﺎ ﻣﺎ ﹶﻟ ﻢ ﻳﺨﺎِﻟ ﹾﻔﻪ ﺷ ﺮ ﻋﻨﺎ. ﺑﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻗﻠﻨﺎ :ﺷ ﺮﻉ ﻣ ﻦ ﹶﻗﺒﹶﻠﻨﺎ 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 ِﺑﻤﻮﺳﻰ ِﻣﻨﻜﹸﻢ() .(١ﹶﻓﺼﺎ ﻣﻪ ،ﻭﺃﹶﻣﺮ ﺑﺼِﻴﺎﻣِﻪ ،ﻓﻠﻤﺎ ﺃﻗﺮﻫﻢ ﻋﻠﻰ )ﹶﻓﻨ ﺫﻟﻚ ،ﻭﱂ ﻳﻜﺬﻢ ،ﻋِﻠ 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 ﻳﻨﺎﺩﻯ ﰲ ﺍﻷﻣﺼﺎﺭ ﺑﺼﻮﻣﻪ ،ﻭﺇﻣﺴﺎﻙ ﻣﻦ ﻛﺎﻥ ﺃﻛﻞ ،ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻧﻪ ﺣﺘﻢ 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 ﻳﻤﻜﻦ 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 ﺑﺪ ،ﻷﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺑﻌﺎﻡ ﻭﻗﺪ ﻗﻴﻞ ﻟﻪ ﺇﻥ ﺍﻟﻴﻬﻮﺩ ) (١ﺳﺒﻖ ﲣﺮﳚﻪ.
٤٣ ﺸﺖ ﺇﱃ ﻗﹶﺎﺑِﻞ َﻷﺻﻮ ﻣ ﻦ ﺍﻟﺘﺎ ِﺳ ﻊ( ﺃﻯ :ﻣﻌﻪ ،ﻭﻗﺎﻝ) :ﺧﺎﻟِﻔﻮﺍ ﺍﻟﻴﻬﻮ ﺩ ﻳﺼﻮﻣﻮﻧﻪ) :ﻟﺌِﻦ ِﻋ ﻭﺻﻮﻣﻮﺍ ﻳﻮﻣﹰﺎ ﹶﻗﺒﹶﻠﻪ ﺃﻭ ﻳﻮﻣﹰﺎ ﺑ ﻌ ﺪﻩ ،(١)(ﺃﻯ :ﻣﻌﻪ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ، ﻭﺃﻣﺎ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ،ﻓﻜﺎﻥ ﻳﺤﺐ ﻣﻮﺍﻓﻘﺔ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺸﺊ ،ﻓ ﻌﻠِﻢ ﺃﻥ ﺍﺳﺘﺤﺒﺎﺑﻪ ﱂ ﻳﺘﺮﻙ. ﻭﻳﻠﺰﻡ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺻﻮﻣﻪ ﱂ ﻳﻜﻦ ﻭﺍﺟﺒﹰﺎ ﺃﺣ ﺪ ﺍﻷﻣﺮﻳﻦ ،ﺇﻣﺎ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺑﺘﺮﻙ ﺍﺳﺘﺤﺒﺎﺑﻪ ،ﻓﻠﻢ ﻳﺒﻖ ﻣﺴﺘﺤﺒﺎﹰ ،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 ﻳﻜﻔﱢﺮ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿﻴﺔ ،ﻭﺍﺳﺘﻤﺮ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻋﻠﻰ ﺻِﻴﺎﻣﻪ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ، ﻭﱂ ﻳ ﺮ ﻭ ﻋﻨﻪ ﺣﺮﻑ ﻭﺍﺣﺪ ﺑﺎﻟﻨﻬﻰ ﻋﻨﻪ ﻭﻛﺮﺍﻫﺔ ﺻﻮﻣﻪ ،ﻓﻌِﻠ ﻢ ﺃﻥ ﺍﻟﺬﻯ ﺗِ ﺮ ﻙ ﻭﺟﻮﺑﻪ ﻻ ﺍﺳﺘﺤﺒﺎﺑﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ﺻﺮﻳﺢ ﰲ ﻋﺪﻡ ﻓﺮﺿﻴﺘﻪ ،ﻭﺃﻧﻪ ﱂ ﻳﻔﺮﺽ 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 ﻭﺟﻮﺑﻪ :ﺇﻥ ﺍﻟﻠﱠﻪ ﱂ ﻳﻜﺘﺒﻪ ﻋﻠﻴﻨﺎ. ﻭﺟﻮﺍﺏ ﺛﺎﻥ :ﺃﻥ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻰ ﻋﺎﻣﹰﺎ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻰ ﻭﺍﳊﺎﺿﺮ ،ﻓﻴﺨﺺ ﺑﺄﺩﻟﺔ ﺍﻟﻮﺟﻮﺏ ﰲ ﺍﳌﺎﺿﻰ ،ﻭﺗﺮﻙ ﺍﻟﻨﻔﻰ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺏ. ﻭﺟﻮﺍﺏ ﺛﺎﻟﺚ :ﻭﻫﻮ ﺃﻧﻪ ج ،ﺇﳕﺎ ﻧﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﻓﺮﺿﻪ ﻭﻭﺟﻮﺑﻪ 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 ﺼﻴﺎ ﻡ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٨٣ :ﻓﺄﺧﱪ ج ﺃﻥ ﺻﻮ ﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﱂ ﻳﻜﻦ ﺐ ﻋﹶﻠﻴﻜﹸﻢ ﺍﻟ ﺗﻌﺎﱃ﴿:ﻛﹸِﺘ ﻼ ﰲ ﻫﺬﺍ ﺍﳌﻜﺘﻮﺏ ﺍﻟﺬﻯ ﻛﺘﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ ﺩﻓﻌﹰﺎ ﻟﺘﻮﻫﻢ ﻣﻦ 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 ،ﻳﻮﺿﺢ 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 ِﻬﺪﻭﺍ ﺫﻟﻚ ﻗﺒﻞ ﻓﺮﺽ ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﻣﻘ ﺪﻣِﻪ ﺍﳌﺪﻳﻨﺔ ،ﻭﻓﺮﺽ ﺭﻣﻀﺎﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﹶﻓﺘﻮﰱ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﺪ ﺻﺎﻡ ﺗﺴ ﻊ ﺽ ﺭﻣﻀﺎﻥ ،ﻭﻣﻦ ﺷﻬﺪ ﺭﻣﻀﺎﻧﺎﺕ ،ﻓﻤﻦ ﺷﻬﺪ ﺍﻷﻣﺮ ﺑﺼﻴﺎﻣﻪ ،ﺷﻬﺪﻩ ﻗﺒﻞ ﻧﺰﻭﻝ ﻓﺮ ِ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻋﺪﻡ ﻓﺮﺿﻪ ،ﺷﻬِﺪﻩ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﺑﻌﺪ ﻓﺮﺽ ﺭﻣﻀﺎﻥ ،ﻭﺇﻥ ﱂ ﻳﺴﻠﻚ 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 ﺍﻟﺼﻴﺎ ﻡ ِﻣ ﻦ ﺍﻟﱠﻠﻴﻞ(؟) (١ﻓﺎﳉﻮﺍﺏ :ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳐﺘﻠ ِﻟ ﻤ ﻦ ﹶﻟ ﻢ ﻳِﺒﻴ ِ 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 ﺑﻌﻀﻬﻢ ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﺳﻔﻴﺎ ﹸﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻭﻳﻮﻧ ﻑ ﺃﺻﺢ ،ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻭﻗﺪ ﺭﻭﺍﻩ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺚ ﻳﻘﻮﻟﻮﻥ :ﺍﳌﻮﻗﻮ ﻭﺃﻛﺜﺮ ﺃﻫ ِﻞ ﺍﳊﺪﻳ ِ ﻗﻮﻟﹶﻪ ،ﻭﻫﻮ ﺃﺻﺢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺼﺤﺢ ﺭﻓﻌﻪ ﻟﺜﻘﺔ ﺭﺍﻓﻌﻪ ﻭﻋﺪﺍﻟﺘﻪ ،ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﻳﻀﹰﺎ: ﺭﻭﻯ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﺎﹰ ،ﻭﺍﺧﺘﻠﻒ ﰲ ﺗﺼﺤﻴﺢ ﺭﻓﻌﻪ .ﻓﺈﻥ ﱂ ﻳﺜﺒﺖ ﺭﻓﻌﻪ ،ﻓﻼ ﻛﻼﻡ ،ﻭﺇﻥ ﺛﺒﺖ ﺭﻓﻌﻪ ،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 ﻭﺟﻮ ﻓﺮﺽ ﺍﻟﺘﺒﻴﻴﺖ ﻣِﻦ ﺍﻟﻠﻴﻞِ ،ﱠﰒ ﻧِ ﻃﺮﻳﻘﺔ. ﻭﻃﺮﻳﻘﺔ ﺛﺎﻧﻴﺔ ﻫﻰ ﻃﺮﻳﻘ ﹸﺔ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ :ﺃﻥ ﻭﺟﻮﺏ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺗﻀﻤﻦ 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 ﻋِﻠ ﻢ ﻣﻦ ﺍﻟﻨﻬﺎﺭ، ﺖ ﳑﻜﻨﺎﹰ ،ﻓﺎﻟﻨﻴ ﹸﺔ ﻭﺟﺒﺖ ﻭﻗﺖ ﲡ ﺪ ِﺩ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻌﻠﻢ ﺑﻪ ،ﻭﺇﻻ ﻛﺎﻥ ﻭﺣﻴﻨﺌﺬ ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﺘﺒﻴﻴ ﺗﻜﻠﻴﻔﹰﺎ ﲟﺎ ﻻ ﻳﻄﺎﻕ 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 ،ﻭﺃﻗﺮﺑﻬﺎ ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﺃﹸﺻﻮﻝ ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ، ﻭﻋﻠﻴﻬﺎ ﺗ ﺪﻝﱡ ﺍﻷﺣﺎﺩﻳﺚﹸ ،ﻭﳚﺘ ِﻤﻊ ﴰﻠﹸﻬﺎ ﺍﻟﺬﻯ ﻳﻈﻦ ﺗﻔﺮﻗﻪ ،ﻭﻳﺘﺨﻠﺺ 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 ﻣﻦ ﱂ ﻳﺒﻠﻐﻪ ﻭﺟﻮ ﺍﻟ ِﻘﺒﻠﺔ ﺍﳌﻨﺴﻮﺧﺔ ﺇﺫ ﱂ ﻳﺒﻠﹸﻐﻬﻢ ﻭﺟﻮ ﺍﻟﺼﻮﻡ ،ﺃﻭ ﱂ ﻳﺘﻤﻜﻦ ﻣِﻦ ﺍﻟﻌﻠﻢ ﺑﺴﺒﺐ ﻭﺟﻮﺑﻪ ،ﱂ ﻳﺆﻣﺮ ﺑﺎﻟﻘﻀﺎﺀ ،ﻭﻻ ﻳﻘﺎﻝ :ﺇﻧﻪ ﺗﺮﻙ ﺏ ﺍﻟﺘﺒﻴﻴﺖ ﺗﺎﺑﻊ ﻟﻠﻌﻠﻢ ﺑﻮﺟﻮﺏ ﺍﳌﺒﻴﺖ ،ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ. ﺖ ﺍﻟﻮﺍ ِﺟﺐ ،ﺇﺫ ﻭﺟﻮ ﺍﻟﺘﺒﻴﻴ ﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘ ﹶﺔ ﺃﺻ ﺢ ﻣِﻦ ﻃﺮﻳﻘﺔ ﻣﻦ ﻳﻘﻮﻝ :ﻛﺎﻥ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺮﺿﺎﹰ ،ﻭﻛﺎﻥ ﻭﻻ ﺭﻳ ﺖ ﻣﺘﻌﻠﻘﺎﺗﻪ ،ﻭﻣﻦ ﻣﺘﻌﻠﻘﺎﺗﻪ ﺨ ﺴ ﺴ ﺦ ﺍﳊﻜ ﻢ ﺑﻮﺟﻮﺑﻪ ،ﻓﻨِ ﻳﺠﺰﺉ ﺻﻴﺎﻣﻪ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ،ﰒ ﻧِ ﺇﺟﺰﺍﺀ ﺻﻴﺎﻣِﻪ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ،ﻷﻥ ﻣﺘﻌﻠﻘﺎﺗﻪ ﺗﺎﺑﻌﺔ ﻟﻪ ،ﻭﺇﺫﺍ ﺯﺍﻝ ﺍﳌﺘﺒﻮﻉ ،ﺯﺍﻟﺖ ﺗﻮﺍﺑﻌﻪ ﺹ ﻫﺬﺍ ﻭﺗﻌﻠﻘﺎﺗﻪ ،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، ﻓﻨﻘِﻞ ﻣﻦ ﳏﻞ ﺇﱃ ﳏﻞ ،ﻭﺍﻹﺟﺰﺍﺀ ﺑﻨﻴ ٍﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻭﻋﺪﻣِﻪ ﻣﻦ ﺗﻮﺍﺑﻊ ﺃﺻﻞ ﺍﻟﺼﻮﻡ ﻻ ﺗﻌﻴﻴﻨﻪ. ﻭﺃﺻ ﺢ ﻣِﻦ ﻃﺮﻳﻘﺔ ﻣﻦ 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 ﻳﺘﺮﻙ ﺑﺎﻷﺩﻟﺔ ﺍﻟﱴ ﺗﻘﺪﻣﺖ ﻭﻏﲑﻫﺎ، ﻓﻴﺘﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﺮﻭ ﻙ ﻭﺟﻮﺑﻪ ،ﻓﻬﺬﻩ ﲬﺲ ﻃﺮﻕ ﻟﻠﻨﺎﺱ ﰲ ﺫﻟﻚ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺖ ﺇﱃ ﻗﹶﺎِﺑ ٍﻞ َﻷﺻﻮ ﻣ ﻦ ﻭﺃﻣﺎ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺮﺍﺑﻊ :ﻭﻫﻮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ) :ﻟﺌِﻦ ﺑﻘِﻴ ﺍﻟﺘﺎ ِ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 ﻳﻜﻔﱢ ﺮ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿِﻴ ﹶﺔ ﻭﺍﻟﺒﺎﻗِﻴ 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 ﻧﻬﻰ ﻋﻦ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺼـﻮﻡ ،ﻓﺄﺣﺐ ﺃﻥ ﻳﺮﻯ ﺍﻟﻨﺎ ﺱ ﻓﻄﺮﻩ ﻓﻴﻪ ﺗﺄﻛﻴﺪﹰﺍ ﻟﻨﻬﻴﻪ ﻋﻦ ﲣﺼﻴﺼﻪ ﺑﺎﻟﺼﻮﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﺻﻮﻣﻪ 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 ،ﻭﺃﻳﺎﻡ ِﻣﻨﻰ ،ﻋِﻴ ﺪﻧﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﻹﺳﻼ ِﻡ() .(٢ﻭﻣﻌﻠﻮﻡ :ﺃﻥ ﻛﻮﻧﻪ ﻋﻴﺪﺍﹰ، )ﻳ ﻮﻡ ﻋ ﺮﹶﻓﺔﹶ ،ﻭﻳ ﻮﻡ ﺍﻟﻨ ﻫﻮ ﻷﻫﻞ ﺫﻟﻚ ﺍﳉﻤﻊ ،ﻻﺟﺘﻤﺎﻋﻬﻢ ﻓﻴﻪ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺣﻜﻢ ﺻﻮم اﻟﺴﺒﺖ واﻷﺣﺪ واﻟﺠﻤﻌﺔ
ﺼﺪ ﺑﺬﻟﻚ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﺖ ﻭﺍﻷﺣﺪ ﻛﺜﲑﺍﹰ ،ﻳﻘ ِ ﻭﻗﺪ ﺭﻭﻯ ﺃﻧﻪ ج :ﻛﺎﻥ ﻳﺼﻮ ﻡ ﺍﻟﺴﺒ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻛﻤﺎ ﰲ ﺍﳌﺴﻨﺪ ،ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ،ﻋﻦ ﻛﹸﺮﻳﺐ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﺃﺭﺳﻠﲎ ﺍﺑ ﻦ ﻯ ﺍﻷﻳﺎ ِ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) :ﺇﻧ ﻬﻤﺎ ﻋِﻴ ﺪ ﻟﻠﻤ ﺍﻟﻨ ﹶﻓﺄﹶﻧﺎ ﹸﺃ ِﺣﺐ ﹶﺃ ﹾﻥ ﹸﺃﺧﺎِﻟ ﹶﻔﻬﻢ().(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 ﺍﺳﺘﻨ ِﻜ ﺮ ﺑﻌ ﻋﻦ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻋﻦ ﻋﻤﻪ ﺍﻟﻔﻀﻞ :ﺯﺍﺭ ﺍﻟﻨﱮ ج ﻋﺒﺎﺳﹰﺎ ﰲ ﺑﺎﺩﻳﺔ ﻟﻨﺎ .ﰒ ﻗﺎﻝ :ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ :ﻫﻮ ﻛﻤﺎ ﺫﻛﺮ ﺿﻌﻴﻒ ،ﻭﻻ ﻳﻌﺮﻑ 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 ﻳﻌﺮﻑ ﺣﺎﻟﻪ ،ﻭﻳﺮﻭﻳﻪ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ،ﻭﻻ ﻳﻌﺮﻑ ﺃﻳﻀﹰﺎ ﺣﺎﻟﻪ ،ﻓﺎﳊﺪﻳﺚ ﺃﺭﺍﻩ ﺣﺴﻨﹰﺎ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺑﺴﺮ ﺍﻟﺴﻠﻤﻰ ،ﻋﻦ ﺃﺧﺘﻪ ﺽ ﻋﻠﻴﻜﻢ ،ﻓﺈ ﹾﻥ ﹶﻟ ﻢ ﺖ ﺇ ﱠﻻ ﻓﻴﻤﺎ ﺍﻓﺘِ ﺮ ﺴﺒ ِ ﺼﻤﺎﺀ ،ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟ ﺍﻟ ﻀﻐﻪ().(١ ﺠ ﺮ ٍﺓ ﹶﻓ ﹾﻠﻴ ﻤ ﻳﺠِﺪ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺇ ﱠﻻ ﻟِﺤﺎ َﺀ ِﻋﻨﺒ ٍﺔ ﹶﺃ ﻭ ﻋﻮ ﺩ ﺷ ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ .ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻫﺬﺍ ﻛﺬﺏ ،ﻳﺮﻳﺪ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺑﺴﺮ ،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 ﺗﻌﺎﺭﺽ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺪﻳﺚ ﺃ ﻡ ﺳﻠﻤﺔ ،ﻓﺈﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺻﻮﻣﻪ ﺇﳕﺎ ﻫﻮ ﻋﻦ ﺇﻓﺮﺍﺩﻩ ،ﻭﻋﻠﻰ ﺫﻟﻚ ﺗﺮﺟﻢ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻓﻘﺎﻝ :ﺑﺎﺏ ﺍﻟﻨﻬﻰ ﺃﻥ ﻳﺨﺺ 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 ﻳﺼﻮ ﻡ ﻳﻮﻣﹰﺎ ﻗﺒﻠﻪ ﺃﻭ ﻳﻮﻣﹰﺎ ﺑﻌﺪﻩ ،ﻭﺬﺍ ﻳﺰﻭﻝ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻯ ﻇﻨﻪ ﻣﻦ 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 ﻫﺪﻳﻪ ج ﺳﺮﺩ ﺍﻟﺼﻮﻡ ﻭﺻﻴﺎﻡ ﺍﻟﺪﻫﺮ ﻭﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻳﻪ ج ﺳﺮ ﺩ ﺍﻟﺼﻮﻡ ﻭﺻﻴﺎﻡ ﺍﻟﺪﻫﺮ ،ﺑﻞ ﻗﺪ ﻗﺎﻝ ) :ﻣ ﻦ ﺻﺎ ﻡ ﺍﻟ ﺪ ﻫ ﺮ ﻻ ﺻﺎ ﻡ ﻭﻻ ﹶﺃﻓﹾﻄﺮ() .(٣ﻭﻟﻴﺲ ﻣﺮﺍﺩﻩ ﺬﺍ ﻣ ﻦ ﺻﺎ ﻡ ﺍﻷﻳﺎ ﻡ ﺍﶈﺮﻣﺔ ،ﻓﺈﻧﻪ ﺫﻛﺮ ﺫﻟﻚ ﺟﻮﺍﺑﹰﺎ ﳌﻦ ﺖ ﻣ ﻦ ﺻﺎ ﻡ ﺍﻟ ﺪﻫﺮ؟ ﻭﻻ ﻳﻘﺎﻝ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻓﻌﻞ ﺍﶈﺮﻡ :ﻻ ﺻﺎ ﻡ ﻭﻻ ﹶﺃﻓﹾﻄﺮ ،ﻓﺈﻥ ﻗﺎﻝ :ﺃﺭﺃﻳ ﻫﺬﺍ ﻳﺆﺫﻥ ﺑﺄﻧﻪ ﺳﻮﺍ ٌﺀ ِﻓ ﹾﻄﺮﻩ ﻭﺻﻮﻣﻪ ﻻ ﻳﺜﹶﺎﺏ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻌﺎﻗﹶﺐ ،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 ﺍﶈﺮﻡ ﻣﻦ ﺍﻟﺼﻮﻡ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻫﺬﺍ ﻋﻨﺪ ﻣﻦ ﺍﺳﺘﺤﺐ ﺻﻮﻡ ﺍﻟﺪﻫﺮ ﻗﺪ ﻓﻌﻞ ﻣﺴﺘﺤﺒﹰﺎ ﻭﺣﺮﺍﻣﺎﹰ ،ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﻗﺪ ﺻﺎﻡ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻳﺎﻡ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﺍﺭﺗﻜﺐ ﳏﺮﻣﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻳﺎﻡ ﺍﻟﺘﺤﺮﱘ ،ﻭﰱ ﻛ ﱟﻞ ﻣﻨﻬﻤﺎ ﻻ ﻳﻘﺎﻝ) :ﻻ ﺻﺎ 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 ﺃﻳﺎ ِﻡ ﺍﳊﻴﺾ ،ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻟِﻴﺴﺄﻟﻮﻩ ﻋﻦ ﺻﻮﻣﻬﺎ ،ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﻋﺪﻡ ﻗﺒﻮﳍﺎ ﻟﻠﺼﻮﻡ ،ﻭﱂ ﻳﻜﻦ ِﻟﻴﺠﻴﺒﻬﻢ ﻟﻮ ﱂ ﻳﻌﻠﻤﻮﺍ ﺍﻟﺘﺤﺮﱘ ﺑﻘﻮﻟﻪ) :ﻻ ﺻﺎﻡ ﻭﻻ ﹶﺃ ﹾﻓﻄﹶﺮ( ،ﻓﺈﻥ ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺑﻴﺎﻥ ﻟﻠﺘﺤﺮﱘ. ﺐ ﻓ ﻬ ﺪﻳﻪ 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 ﺍﻟﺼﻴﺎﻡ 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 ﺻﺎ ﻡ ﺭ ﻣﻀﺎﻥﹶ ،ﻭﹶﺃﺗﺒ ﻌﻪِ ﺳﺘ ﹶﺔ ﺃﻳﺎ ٍﻡ ِﻣ ﻦ ﺷﻮﺍﻝ، ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨ ﻚ ﻳ ﻌ ِﺪﻝﹸ ﻓﹶﻜﹶﺄﻧﻤﺎ ﺻﺎ 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، ﻭﺛﻮﺍﺑﻪ ﺃﻛﺜ ﺮ ﻣﻦ ﺛﻮﺍﺏ ﺍﻟﺼﺎﺋﻤﲔ ،ﺣﱴ ﺷﺒﻪ ﺑﻪ ﻣ ﻦ ﺻﺎﻡ ﻫﺬﺍ ﺍﻟﺼﻴﺎﻡ. ﻼ ﻋﻦ ﺍﺳﺘﺤﺒﺎﺑﻪ، ﺲ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻷﻣﺮ ﺍﳌﻘﺪﺭ ،ﻻ ﻳﻘﺘﻀﻰ ﺟﻮﺍﺯﻩ ﻓﻀ ﹰ ﻗﻴﻞ :ﻧﻔ ﻭﺇﳕﺎ ﻳﻘﺘﻀﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﻪ ﰲ ﺛﻮﺍﺑﻪ ﻟﻮ ﻛﺎﻥ ﻣﺴﺘﺤﺒﺎﹰ ،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 ﻣﻦ ﺻﺎﻡ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﲔ ﻳﻮﻣﺎﹰ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺣﺮﺍ ﻡ ﻗﻄﻌﺎﹰ، ﻳﻘﺘﻀﻰ ﺃﻥ ﳛﺼﻞ ﻟﻪ ﺛﻮﺍ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٤/٣ﻭﻣﺴﻠﻢ ).(١٨٩)(١١٥٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١١٦٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٤٣٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٧٥٩ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٧١٦ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٩٢/٤ﻭﻣﺴﻠﻢ ).(١١٦٢)(١١٥٩
٥٠ ﹶﻓﻌِﻠ 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 ﻣﺜﹶﺎِﻟﻬﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ ،[١٦٠ :ﻓﻬﺬﺍ ﺻﻴﺎ ﻡ ﺳﺘﺔ ﻭﺛﻼﺛﲔ ﻳﻮﻣﺎﹰ، ﺴﻨ ِﺔ ﹶﻓﹶﻠﻪ ﻋ ﳊ ﴿ ﻣ ﻦ ﺟﺎ َﺀ ﺑِﺎ ﹶ ﺗﻌﺪِﻝ ﺻِﻴﺎﻡ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﲔ ﻳﻮﻣﺎﹰ ،ﻭﻫﻮ ﻏ ﲑ ﺟﺎﺋﺰ ﺑﺎﻻﺗﻔﺎﻕ ،ﺑﻞ ﻗﺪ ﳚ ﹸﺊ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﻓﻴﻤﺎ ﳝﺘﻨﻊ ﻓﻌ ﹸﻞ ﺍﳌﺸﺒﻪ ﺑﻪ ﻋﺎﺩﺓ ،ﺑﻞ ﻳﺴﺘﺤﻴﻞﹸ ،ﻭﺇﳕﺎ ﺷﺒﻪ ﺑﻪ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺇﻣﻜﺎﻧﻪ، ﻛﻘﻮﻟﻪ ﳌﻦ ﺳﺄﻟﻪ ﻋﻦ ﻋﻤﻞ ﻳﻌﺪِﻝ ﺍﳉﻬﺎﺩ) :ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺇﺫﺍ ﺧﺮﺝ ﺍﺎﻫ ﺪ ﺃﻥ ﺗﻘﻮ ﻡ ﻭﻻ ﺗ ﹾﻔﺘﺮ ،ﻭﺃﻥ ﺗﺼﻮ ﻡ ﻭﻻ ﺗ ﹾﻔ ِﻄ ﺮ(؟) (١ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﳑﺘﻨﻊ ﻋﺎﺩﺓ ،ﻛﺎﻣﺘﻨﺎﻉ ﺻﻮﻡ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﲔ ﻳﻮﻣﹰﺎ ﺷﺮﻋﺎﹰ ،ﻭﻗﺪ ﺷﺒﻪ ﺍﻟﻌﻤ ﹶﻞ ﺍﻟﻔﺎﺿﻞ ﺑﻜﻞ ﻣﻨﻬﻤﺎ ﻳﺰﻳﺪﻩ ﻭﺿﻮﺣﹰﺎ :ﺃ ﱠﻥ ﺃﺣﺐ ﺍﻟﻘﻴﺎﻡ ﺇﱃ ﺍﻟﻠﱠﻪ ﻗﻴﺎﻡ ﺩﺍﻭﺩ ،ﻭﻫﻮ ﺃﻓﻀﻞ ﻣِﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﹸﻛﻠﱢﻪ ﺑﺼﺮﻳﺢ ﺍﻟﺴـﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﻗﺪ ﻣﺜﱠﻞ ﻣ ﻦ ﺻﻠﱠﻰ ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ،ﻭﺍﻟﺼﺒﺢ ﰲ ﲨﺎﻋﺔ ،ﲟﻦ ﻗﺎﻡ ﺍﻟﻠﻴﻞ ﻛﻠﱠﻪ) .(٢ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺖ ﻋﹶﻠﻴ ِﻪ ﺟ ﻬﻨﻢ ﺣﺘﻰ ﺿﻴ ﹶﻘ ﺗﻘﻮﻟﻮﻥ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ ) :ﻣ ﻦ ﺻﺎ ﻡ ﺍﻟ ﺪ ﻫ ﺮ ﺾ ﹶﻛﻔﱠﻪ() .(٣ﻭﻫﻮ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ؟ ﺗﻜﻮ ﹶﻥ ﻫ ﹶﻜﺬﹶﺍ ،ﻭﹶﻗﺒ ﺖ ﻋﻠﻴﻪ ﺣﺼﺮﹰﺍ ﻟﻪ ﻓﻴﻬﺎ، ﺿﻴ ﹶﻘ ﻗﻴﻞ :ﻗﺪ ﺍﺧﺘﻠِﻒ ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ .ﻓﻘﻴﻞ : ﻟﺘﺸﺪﻳﺪﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﲪﻠﻪ ﻋﻠﻴﻬﺎ ،ﻭﺭﻏﺒﺘ ِﻪ ﻋﻦ ﻫﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﻋﺘﻘﺎﺩﻩ ﺃﻥ ﻏﲑﻩ ﺿﻴﻘﺖ ﻋﻠﻴﻪ ،ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ،ﻭﺭﺟﺤﺖ ﻫﺬﻩ ﺃﻓﻀﻞ ﻣﻨﻪ .ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﺑﻞ ﺍﻟﻄﺎﺋﻔﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ،ﺑﺄﻥ ﺍﻟﺼﺎﺋﻢ ﳌﺎ ﺿﻴﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺴﺎﻟﻚ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻃﺮﻗﻬﺎ ﺑﺎﻟﺼﻮﻡ، ﺿﻴﻖ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ ،ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﻓﻴﻬﺎ ﻣﻜﺎﻥ ،ﻷﻧﻪ ﺿﻴﻖ ﻃﺮﻗﻬﺎ ﻋﻨﻪ ،ﻭﺭﺟﺤﺖ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﺖ ﻋﻨﻪ ،ﻭﺃﻣﺎ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻴﻪ ،ﻓﻼ ﺿﻴ 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 ﻣﻦ ﱂ ﻳﺼﻢ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺣﻜﻢ اﻟﻤﺘﻄﻮع ﻓﻲ اﻟﺼﻴﺎم إذا أﻓﻄﺮ
ﻭﻛﺎﻥ ج ﻳﺪﺧﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ﻓﻴﻘﻮﻝ ) :ﻫ ﹾﻞ ِﻋﻨ 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 )ﺇﻧﻰ ﺇﺫﹰﺍ ﺻﺎﺋِﻢ( ،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 ﻌﺮﺽ ﻟﻨﺎ ﻃﻌﺎ ﻡ ﺍﺷﺘﻬﻴﻨﺎﻩ ،ﹶﻓﹶﺄ ﹶﻛ ﹾﻠﻨﺎ ﻣِﻨﻪ ،ﻓﺠﺎﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓﺒ ﺪ ﺭﺗﲎ ﺽ ﻟﻨﺎ ﺼﺔﹸ ،ﻭﻛﺎﻧﺖ ﺍﺑﻨ ﹶﺔ ﹶﺃﺑِﻴﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻧﺎ ﹸﻛﻨﺎ ﺻﺎِﺋ ﻤﺘﻴﻦ ،ﹶﻓ ﻌ ﺮ ﺇﻟﻴﻪ ﺣ ﹾﻔ ﹶﻃﻌﺎ ﻡ ﺍﺷﺘﻬﻴﻨﺎﻩ ،ﹶﻓﹶﺄ ﹶﻛ ﹾﻠﻨﺎ ِﻣﻨﻪ ﻓﻘﺎﻝ) :ﺍ ﹾﻗﻀِﻴﺎ ﻳﻮﻣﹰﺎ ﻣﻜﹶﺎﻧﻪ ،(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 ﺣﻴﻮﺓ ﺑﻦ ﺷﺮﻳﺢ ،ﻋﻦ ﺍﺑﻦ ﺍﳍﺎﺩ ،ﻋﻦ ﺯ ﻣﻴ ٍﻞ ﻣﻮﱃ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﻮﺻﻮﻻﹰ ،ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻰ :ﺯﻣﻴﻞ ﻟﻴﺲ ﺑﺎﳌﺸﻬﻮﺭ ،ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ :ﻻ ﻳﻌﺮﻑ ﻟﺰﻣﻴﻞ ﲰﺎﻉ ﻣﻦ ﻋﺮﻭﺓ ،ﻭﻻ ﻟﻴﺰﻳﺪ ﺑﻦ ﺍﳍﺎﺩ ﻣﻦ ﺯﻣﻴﻞ ،ﻭﻻ ﺗﻘﻮﻡ ﺑﻪ ﳊﺠﺔ. 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 ﻤﻨﻜﹸﻢ ﰲ ِﺳﻘﹶﺎﺋِﻪ ،ﻭﺗ ﻤ ﺮﻛﹸﻢ ﰲ ِﻭﻋﺎﺋِﻪ ،ﻓﺈﻧﻰ ﺻﺎﺋِﻢ() .(٣ﻭﻟﻜ ﻦ ﺃ ﻡ ﺳﹶﻠﻴﻢ 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 ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺇﻧﻰ ﺻﺎﺋِﻢ().(٤ ﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﺑ ﻦ ﻣﺎﺟﻪ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ،ﻭﺍﻟﺒﻴﻬﻘ ﻰ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻭﺃﻣﺎ ﺍﳊﺪﻳ ﹸ ﻋﻨﻬﺎ ﺗﺮﻓﻌﻪ )(٥ ﻼ ﻳﺼﻮ ﻣ ﻦ ﺗ ﹶﻄﻮﻋﹰﺎ ﺇ ﱠﻻ ﺑﺈ ﹾﺫِﻧ ِﻬ ﻢ( ،ﻓﻘﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻫﺬﺍ ) :ﻣ ﻦ ﻧ ﺰ ﹶﻝ ﻋﻠﹶﻰ ﹶﻗ ﻮﻡٍ ،ﹶﻓ ﹶ ﺚ ﻋﻦ ﻫِﺸﺎﻡ ﺑ ِﻦ ﻋﺮﻭﺓ. 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 ﺑﺎﻟﺼﻮ ِﻡ ﻓِﻌ ﹰ ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ،ﻛﺮﺍﻫ ﹸﺔ ﲣﺼﻴ ِ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺼﻮﻡ ،ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ) ،(١ﻭﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﺟﻨﺎﺩﺓ ﺍﻷﺯﺩﻯ ﻭﻏﲑﻫﻢ ،ﻭﺷﺮﺏ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ،ﻳﺮﻳﻬﻢ 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 ﺗﺼﻮﻣﻮﺍ ﹶﻗﺒﻠﹶﻪ ﹶﺃ ﻭ ﺑ ﻌﺪﻩ().(٢ ﻼ ﺗ ﻳ ﻮﻡ ﻋِﻴﺪٍ ،ﹶﻓ ﹶ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻴﻮ ﻡ ﺍﻟﻌﻴﺪ ﻻ ﻳﺼﺎﻡ ﻣﻊ ﻣﺎ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ .ﻗﻴﻞ :ﳌﺎ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﻣﺸﺒﻬﹰﺎ ﺑﺎﻟﻌﻴﺪ ،ﺃﺧﺬ ﻣﻦ ﺷﺒﻬﻪ ﺍﻟﻨﻬﻰ ﻋﻦ ﲢﺮﻯ ﺻﻴﺎﻣِﻪ ،ﻓﺈﺫﺍ ﺻﺎ ﻡ ﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﻣﺎ ﺑﻌﺪﻩ ،ﱂ ﻳ ﹸﻜ ﻦ ﻗﺪ ﲢﺮﺍﻩ ،ﻭﻛﺎﻥ ﺣﻜﻤﻪ 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 ﺻﻮﻣﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲝﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ؟ ﻗﺎﻝ )ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻔﻄِﺮ ﰲ ﻳ ﻮ ِﻡ ﺍﳉﹸﻤ ﻌ ِﺔ( ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ) .(٣ﻗﻴﻞ :ﻧﻘﺒﻠﻪ ﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ،ﻭﻳﺘﻌﻴﻦ ﲪﻠﹸﻪ ﻋﻠﻰ ﺻﻮﻣﻪ ﻣﻊ ﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﻧﺮﺩﻩ ﺇﻥ ﱂ ﻳﺼﺢ ،ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻐﺮﺍﺋﺐ .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ: ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻻﻋﺘﻜﺎف
ﺐ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺳﲑﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻣﺘﻮﻗﱢﻔﹰﺎ ﻋﻠﻰ ﺡ ﺍﻟﻘﻠ ِ ﳌﺎ ﻛﺎﻥ ﺻﻼ ﺚ ﺍﻟﻘﻠﺐ ﻻ ﻳﹸﻠﻤﻪ ﺇﻻ ﲨﻌﻴﺘﻪ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ،ﻭﹶﻟ ﻢ ﺷﻌﺜﻪ ﺑﺈﻗﺒﺎﻟﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﺷ ﻌ ﹶ ﺍﻹﻗﺒﺎ ﹸﻝ ﻋﻠﻰ ﺍﻟﱠﻠﻪ ﺗﻌﺎﱃ ،ﻭﻛﺎﻥ ﻓﹸﻀﻮ ﹸﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭﻓﹸﻀﻮ ﹸﻝ ﳐﺎﻟﻄﺔ ﺍﻷﻧﺎﻡ ،ﻭﻓﻀﻮ ﹸﻝ ﺸﺘﺘ ﻪ ﰲ ﹸﻛﻞﱢ ﻭﺍﺩٍ ،ﻭﻳﻘﻄﻌﻪ ﻋﻦ ﺳﲑﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﺍﻟﻜﻼﻡ ،ﻭﻓﻀﻮ ﹸﻝ ﺍﳌﻨﺎﻡ ،ﳑﺎ ﻳﺰﻳﺪﻩ ﺷﻌﺜﺎﹰ ،ﻭﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٠٣ ،٢٠٢/٤ﻭﻣﺴﻠﻢ ).(١١٤٣ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٥٣٢ ،٣٠٣/٢ﻭﺍﺑﻦ ﺧﺰﳝﺔ ) ،(٢١٦١ﻭﺍﳊﺎﻛﻢ ).(٤٣٧/١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٧٤٢
٥٣ ﺗﻌﺎﱃ ،ﺃﻭ ﻳﻀ ِﻌﻔﹸﻪ ،ﺃﻭ ﻳﻌﻮﻗﻪ ﻭﻳﻮﻗِﻔﻪ .ﺍﻗﺘﻀﺖ ﺭﲪﺔ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ ﺑﻌﺒﺎﺩﻩ ﺃﻥ ﺷﺮﻉ ﳍﻢ ﻣﻦ ﺕ ﻁ ﺍﻟﺸﻬﻮﺍ ِ ﻍ ﻣِﻦ ﺍﻟﻘﻠﺐ ﺃﺧﻼ ﹶ ﺍﻟﺼﻮﻡ ﻣﺎ ﻳﺬ ِﻫﺐ ﻓﻀﻮ ﹶﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭﻳﺴﺘﻔ ِﺮ ﹸ ﺍﳌﻌﻮﻗﺔ ﻟﻪ ﻋﻦ ﺳﲑﻩ ﺇﱃ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺷﺮﻋﻪ ﺑﻘﺪﺭ ﺍﳌﺼﻠﺤﺔ ،ﲝﻴﺚ ﻳﻨﺘﻔ ﻊ ﺑﻪ ﺍﻟﻌﺒﺪ ﰲ ﺩﻧﻴﺎﻩ ﻭﺃﹸﺧﺮﺍﻩ ،ﻭﻻ ﻳﻀﺮﻩ ﻭﻻ ﻳﻘﻄﻌﻪ ﻋﻦ ﻣﺼﺎﳊﻪ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﺟﻠﺔ ،ﻭﺷﺮﻉ ﳍﻢ ﺍﻻﻋﺘﻜﺎﻑ ﺐ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﲨﻌﻴﺘﻪ ﻋﻠﻴﻪ ،ﻭﺍﳋﻠﻮ ﹸﺓ ﺑﻪ، ﻑ ﺍﻟﻘﻠ ِ ﺍﻟﺬﻯ ﻣﻘﺼﻮﺩﻩ ﻭﺭﻭﺣﻪ 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 ﻳﻘﺮﺏ ﻣﻨﻪ ،ﻓﻴﺼ ﲑ ﺃﹸﻧﺴﻪ ﺑﺎﻟﻠﱠﻪ ﻭﺍﳋﻄﺮﺍ ﺑ ﺪ ﹰﻻ ﻋﻦ ﺃﹸﻧﺴﻪ ﺑﺎﳋﻠﻖ ،ﻓﻴﻌﺪﻩ ﺑﺬﻟﻚ ﻷﻧﺴﻪ ﺑﻪ ﻳﻮﻡ ﺍﻟﻮﺣﺸﺔ 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 ﻳﻨﻘﻞ 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 ﻳﺮﺟﺤﻪ 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 ﻳﻌﻮ ﻂ ﺍﻟﺬﻯ ﻳﻨﻔﻊ ﺍﻟﻘﻠ ﻋﺎﻗﺒﺔﹰ ،ﻭﻫﻮ ﺍﻟﺴﻬﺮ ﺍﳌﺘﻮﺳ ﹸ ﺏ ﺍﻟﺮﻳﺎﺿﺎﺕ ﻭﺍﻟﺴﻠﻮ ِﻙ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ ،ﻭﺃﺳﻌﺪﻫﻢ ﺎ ﻣ ﻦ ﻭﻣﺪﺍ ﺭ ﺭﻳﺎﺿﺔ ﺃﺭﺑﺎ ِ ﻯ ﺍﶈﻤﺪﻯ ،ﻭﱂ ﻳﻨﺤ ِﺮ ﺝ ﺍﻟﻨﺒﻮ ﺳﻠﻚ ﻓﻴﻬﺎ ﺍﳌِﻨﻬﺎ ﻑ ﺍﳓﺮﺍﻑ ﺍﻟﻐﺎﻟﲔ ،ﻭﻻ ﻗﺼﺮ ﺗﻘﺼﲑ ﺍﳌﻔﺮﻃﲔ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻫﺪﻳﻪ ج ﰲ ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ ﻭﻛﻼﻣﻪ ،ﻓﻠﻨﺬﻛﺮ ﻫﺪﻳﻪ 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 ﺷﻮﺍﻝ).(١ ﻭﺍﻋﺘﻜﻒ ﻣﺮﺓ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ،ﰒ ﺍﻷﻭﺳﻂ ،ﰒ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ ،ﻳﻠﺘﻤﺲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ، ﰒ ﺗﺒﻴﻦ ﻟﻪ ﺃﺎ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ) ،(٢ﻓﺪﺍﻭﻡ ﻋﻠﻰ ﺍﻋﺘﻜﺎﻓﻪ ﺣﱴ ﳊﻖ ﺑﺮﺑﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ. ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﲞﺒﺎ ٍﺀ ﻓﻴﻀﺮﺏ 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 ﺷﻮﺍﻝ).(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 ﻣﺮﺗﲔ ،ﻭﻛﺎﻥ ﻳ ﻌ ِﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﹰﺎ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓ ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻣ ﺮﺗﲔ).(٤ ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﻋﺘﻜﻒ ،ﺩﺧﻞ ﹸﻗﺒﺘﻪ ﻭﺣﺪﻩ ،ﻭﻛﺎﻥ ﻻ ﻳﺪﺧﻞ ﺑﻴﺘﻪ ﰲ ﺣﺎﻝ ﺍﻋﺘﻜﺎﻓﻪ ﺇﻻ ﺨ ِﺮﺝ ﺭﺃﺳﻪ ﻣﻦ ﺍﳌﺴﺠﺪ ﺇﱃ ﺑﻴﺖ ﻋﺎﺋﺸﺔ ،ﻓﺘﺮﺟﻠﻪ ،ﻭﺗﻐﺴﻠﻪ ﻭﻫﻮ ﳊﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ،ﻭﻛﺎﻥ ﻳ ﺾ ﺃﺯﻭﺍﺟﻪ ﺗﺰﻭﺭﻩ ﻭﻫﻮ ﻣﻌﺘ ِﻜﻒ ،ﻓﺈﺫﹶﺍ ﻗﺎﻣﺖ ﺖ ﺑﻌ ﰲ ﺍﳌﺴﺠﺪ ﻭﻫﻰ ﺣﺎﺋﺾ) ،(٥ﻭﻛﺎﻧ ﻼ) ،(٦ﻭﱂ ﻳﺒﺎﺷﺮ ﺍﻣﺮﺃﺓ ﻣِﻦ ﻧﺴﺎﺋﻪ ﻭﻫﻮ ﻣﻌﺘﻜﻒ ﺗﺬﻫﺐ ،ﻗﺎ ﻡ ﻣﻌﻬﺎ ﻳ ﹾﻘِﻠﺒﻬﺎ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﻟﻴ ﹰ ﺡ ﻟﻪ ﻓﺮﺍﺷﻪ ،ﻭﻭﺿِﻊ ﻟﻪ ﺳﺮﻳﺮﻩ 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 ﻳﻌ ﺮ ﻼ ﻋﻨﻪ) .(٧ﻭﺍﻋﺘﻜﻒ ﻣﺮﺓ ﰲ ﻗﺒﺔ ﺗﺮﻛﻴﺔ ،ﻭﺟﻌﻞ ﻋﻠﻰ ﺳﺪﺎ 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 ِﻋﺸﺮﺓ، 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 ﺭﺑ ﻊ ﻋ ﻤﺮٍ ،ﹸﻛﻠﱡ ﻬﻦ ﰲ ﺫﻯ ﺍﻟﻘﻌﺪﺓ ،ﺍﻷﻭﱃ :ﻋﻤﺮ ﹸﺓ ﺍﳊﹸﺪﻳِﺒﻴﺔ، ﺻﺪ ﺑﺎﳊﹸﺪﻳﺒﻴﺔِ، ﺚ ﻭﻫﻰ ﺃﻭﻻﻫﻦ ﺳﻨ ﹶﺔ ﺳِﺖ ،ﻓﺼﺪﻩ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻦ ﺍﻟﺒﻴﺖ ،ﻓﻨﺤ ﺮ ﺍﻟﺒ ﺪ ﹶﻥ ﺣﻴ ﹸ )(١ ﻭ ﺣﹶﻠ ﻖ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺭﺅﻭﺳﻬﻢ ،ﻭﺣﻠﱡﻮﺍ ﻣﻦ ﺇﺣﺮﺍﻣﻬﻢ ،ﻭﺭﺟﻊ ﻣِﻦ ﻋﺎﻣﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ . ﺝ ﺑﻌﺪ ﻀﻴ ِ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 ﻋﻤﺮﺗِﻪ ،ﻭﺍﺧﺘﻠِﻒ :ﻫﻞ ﻛﺎﻧﺖ ﻗﻀﺎ ًﺀ ﻟﻠﻌﻤﺮﺓ ﺍﻟﱴ ﻋﻤﺮ ﹰﺓ ﻣﺴﺘﺄﻧﻔﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﻟﻠﻌﻠﻤﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺇﺣﺪﺍﻫﻤﺎ :ﺃﺎ ﻗﻀﺎﺀ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻟﻴﺴﺖ ﺑﻘﻀﺎﺀ ،ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﻛﺎﻧﺖ ﻗﻀﺎﺀً ،ﺍﺣﺘﺠﻮﺍ ﺑﺄﺎ ﲰﻴﺖ ﻋﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ ،ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﺗﺎﺑﻊ ﻟﻠﺤﻜﻢ ،ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﺍﻟﻘﻀﺎﺀ ﻫﻨﺎ ،ﻣﻦ ﺍﳌﻘﺎﺿﺎﺓ ،ﻷﻧﻪ ﻗﺎﺿﻰ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﻋﻠﻴﻬﺎ ،ﻻ ﺇﻧﻪ ﺻﺪﻭﺍ ﻋﻦ ﺍﻟﺒﻴﺖ، ِﻣ ﻦ ﹶﻗﻀﻰ ﹶﻗﻀﺎ ًﺀ .ﻗﺎﻟﻮﺍ :ﻭﳍﺬﺍ ﲰﻴﺖ ﻋﻤﺮ ﹶﺓ ﺍﻟﻘﻀﻴﺔ .ﻗﺎﻟﻮﺍ :ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ،ﻭﻫﺆﻻﺀ ﻛﻠﱡﻬﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻪ ﰲ ﻋﻤﺮﺓ ﺍﻟﻘﻀﻴﺔ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻗﻀﺎﺀً، ﱂ ﻳﺘﺨﻠﱠﻒ ﻣﻨﻬﻢ ﺃﺣﺪ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺃﺻﺢ ،ﻷﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﺄ ﻣ ﺮ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺑﺎﻟﻘﻀﺎﺀ. ﺠﺘِﻪ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﻟﺒﻀﻌﺔ ﻋﺸﺮ ﺩﻟﻴﻼﹰ ،ﺳﻨﺬﻛﺮﻫﺎ ﺍﻟﺜﺎﻟﺜﺔ :ﻋﻤﺮﺗﻪ ﺍﻟﱴ ﻗﺮﺎ ﻣﻊ ﺣ ﻋﻦ ﻗﺮﻳﺐ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ. ﺍﻟﺮﺍﺑﻌﺔ :ﻋﻤﺮﺗﻪ ﻣﻦ ﺍ ِ ﳉ ﻌﺮﺍﻧﺔِ ،ﳌﺎ ﺧﺮﺝ ﺇﱃ ﺣﻨﲔ ،ﰒ ﺭﺟﻊ ﺇﱃ ﻣﻜﺔ ،ﻓﺎﻋﺘﻤﺮ ﻣِﻦ ﻼ ﺇﻟﻴﻬﺎ).(٢ ﳉ ﻌﺮﺍﻧ ِﺔ ﺩﺍﺧ ﹰ ﺍِ ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﻧﺲ ﺑ ِﻦ ﻣﺎﻟﻚ ﻗﺎﻝ) :ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﺃ ﺭﺑ ﻊ ﻋ ﻤﺮٍ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٩١) ،(٣٨٥/٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٩٣٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٩٩٦ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٢٠٠ ،١٩٩/٥
٥٦ ﳊ ﺪﻳﺒِﻴ ِﺔ ﰲ ﳊ ﺪﻳﺒﻴ ِ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 ﻛﺎﻧ ﺴ ﻢ ﳉﻌﺮﺍﻧ ِﺔ ﺣﻴﺚﹸ ﹶﻗ ﺫﻯ ﺍﻟ ِﻘ ﻌ ﺪﺓِ ،ﻭﻋ ﻤ ﺮ ﹲﺓ ِﻣ ﻦ ﺍﻟﻌﺎ ِﻡ ﺍ ﹸﳌﻘﹾﺒﻞ ﰲ ﺫﻯ ﺍﻟ ِﻘ ﻌ ﺪﺓِ ،ﻭ ﻋ ﻤ ﺮ ﹲﺓ ِﻣ ﻦ ﺍ ِ ﺠﺘِﻪ().(١ ﹶﻏﻨﺎﺋِﻢ ﺣﻨﻴ ٍﻦ ﰲ ﺫﻯ ﺍﻟﻘ ﻌ ﺪﺓِ ،ﻭﻋ ﻤ ﺮ ﹲﺓ ﻣ ﻊ ﺣ ﺾ ﻫﺬﺍ ﻣﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ) :ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﻭﱂ ﻳﻨﺎِﻗ )(٢ ﺍﻟﻠﱠﻪ ج ﰲ ﺫﻯ ﺍﻟﻘ ﻌ ﺪ ِﺓ ﻗﺒﻞ ﺃﻥ ﳛ ﺞ ﻣﺮﺗﲔ( ،ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟ ﻌﻤﺮﺓ ﺍﳌﻔﺮﺩﺓ ﺍﳌﺴﺘ ِﻘﻠﱠﺔ ﺍﻟﱴ ﺻﺪ ﲤﱠﺖ ،ﻭﻻ ﺭﻳﺐ ﺃﻤﺎ ﺍﺛﻨﺘﺎﻥِ ،ﻓﺈﻥ ﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ﱂ ﺗﻜﻦ ﻣﺴﺘ ِﻘﱠﻠﺔﹲ ،ﻭﻋﻤﺮﺓ ﺍﳊﺪﻳﺒﻴﺔ ﻋﻨﻬﺎ ،ﻭﺣﻴﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﲤﺎﻣﻬﺎ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ) :ﺍﻋﺘﻤﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﺃ ﺭﺑ ﻊ ﳉ ﻌﺮﺍﻧﺔِ ،ﻭﺍﻟﺮﺍﺑِﻌﺔ ﻣﻊ ﳊ ﺪﻳﺒِﻴﺔ ،ﻭﻋﻤﺮ ﹶﺓ ﺍﻟﻘﻀﺎ ِﺀ ِﻣ ﻦ ﻗﺎﺑﻞ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍ ِ ﻋ ﻤ ٍﺮ :ﻋ ﻤ ﺮ ﹶﺓ ﺍ ﹸ ﺣﺠﺘﻪ() .(٣ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ. ﲔ ﻭﻻ ﺗﻨﺎﻗﺾ ﺑﲔ ﺣﺪﻳﺚ ﺃﻧﺲ) :ﺃﻦ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﺇﻻ ﺍﻟﱴ ﻣﻊ ﺣﺠﺘﻪ( ،ﻭﺑ ﻗﻮﻝ ﻋﺎﺋﺸﺔ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ):ﱂ ﻳﻌﺘﻤِﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﰲ ﺫﻯ ﺍﻟ ِﻘ ﻌﺪﺓ( ،ﻷﻥ ﻣﺒﺪﺃ ﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ،ﻛﺎﻥ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭﺎﻳﺘﻬﺎ 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 ،ﺇﺣﺪﺍﻫﻦ ﰲ ﺭﺟﺐ( .ﻓﻮﻫﻢ ﻣﻨﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ .ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﳌﺎ ﺑﻠﻐﻬﺎ ﺫﻟﻚ ﻋﻨﻪ )ﻳﺮﺣﻢ ﺍﻟﻠﱠﻪ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻣﺎ ﺍﻋﺘﻤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻤﺮ ﹰﺓ ﻗﻂﱡ ﺇﻻ ﻭﻫﻮ ﺷﺎﻫﺪ ،ﻭﻣﺎ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ﻗﻂ().(٤ ﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻋﻤﺮﺓ ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ) :ﺧﺮﺟ ﺕ ﻭﺻﻤﺖ، ﺖ :ﺑﺄﰉ ﻭﺃﹸﻣﻰ ،ﺃﻓﻄﺮ ﰲ ﺭﻣﻀﺎﻥ ﻓﺄﻓﻄﹶﺮ ﻭﺻﻤﺖ ،ﻭﻗﺼﺮ ﻭﺃﲤﻤﺖ ،ﻓﻘﻠ ﺸﺔﹸ() .(٥ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠﻂ ،ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺖ ﻳﺎ ﻋﺎِﺋ ﺴﻨ ِ ﺕ ﻭﺃﲤﻤﺖ ،ﻓﻘﺎﻝ) :ﺃ ﺣ ﺼ ﺮ ﻭﹶﻗ ج ﱂ ﻳﻌﺘ ِﻤ ﺮ ﰲ ﺭﻣﻀﺎﻥ ﻗﻂﱡ ،ﻭﻋ ﻤﺮﻩ 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 ﻳﻘﺎﻝ :ﺑﻌﻀﻬﻦ ﰲ ﺭﺟﺐ، ﻭﺑﻌﻀﻬﻦ ﰲ ﺭﻣﻀﺎﻥ ،ﻭﺑﻌﻀﻬﻦ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭﻫﺬﺍ ﱂ ﻳﻘﻊ ،ﻭﺇﳕﺎ ﺍﻟﻮﺍﻗﻊ :ﺍﻋﺘﻤﺎﺭﻩ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ 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 ﺷﻮﺍﻝ().(٢ ﳉ ﻌﺮﺍﻧ ِﺔ ﺣﲔ ﺧﺮﺝ ﰲ ﺷﻮﺍﻝ ،ﻭﻟﻜﻦ ﺇﳕﺎ ﺃﺣﺮﻡ ﺎ ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﻓﻠﻌﻠﱠﻪ ﰲ ﻋﻤﺮﺓ ﺍ ِ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ. 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 ﻤﺮﻩ ﹸﻛﻠﱡﻬﺎ ﺩﺍﺧ ﹰ ﻼ. ﻳﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﻣﻜﺔ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﺃﺻ ﹰ ﻓﺎﻟ ﻌﻤﺮﺓ ﺍﻟﱴ ﻓﻌﻠﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺷﺮﻋﻬﺎ ،ﻫﻰ ﻋﻤﺮ ﹸﺓ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﻣﻜﺔ ،ﻻ ﻋﻤﺮ ﹸﺓ ﻣﻦ ﻛﺎﻥ ﺎ ﻓﻴﺨﺮﺝ ﺇﱃ ﺍﳊﻞ ﻟِﻴﻌﺘﻤﺮ ،ﻭﱂ ﻳﻔﻌﻞ ﻫﺬﺍ ﻋﻠﻰ ﻋﻬﺪﻩ ﺃﺣﺪ ﻗﻂﱡ ﺇﻻ ﻋﺎﺋﺸﺔ ﻭﺣﺪﻫﺎ ﺑﲔ ﺳﺎﺋﺮ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ،ﻷﺎ ﻛﺎﻧﺖ ﻗﺪ ﺃﹸﻫﻠﱠﺖ ﺑﺎﻟﻌﻤﺮﺓ ﻓﺤﺎﺿﺖ ،ﻓﺄﻣﺮﻫﺎ، ﻓﺄﺩﺧﻠﺖ ﺍﳊ ﺞ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺓ ،ﻭﺻﺎﺭﺕ ﻗﺎﺭِﻧﺔ ،ﻭﺃﺧﱪﻫﺎ ﺃ ﱠﻥ ﻃﻮﺍﻓﻬﺎ ﺑﺎﻟﺒﻴﺖ ﻭﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻗﺪ ﻭﻗﻊ ﻋﻦ ﺣﺠﺘﻬﺎ ﻭ ﻋﻤﺮﺎ ،ﻓﻮﺟﺪﺕ ﰲ ﻧﻔﺴﻬﺎ ﺃﻥ ﻳﺮﺟ ﻊ ﺻﻮﺍﺣﺒﺎﺎ ﲝﺞ ﻭ ﻋﻤﺮﺓ ﻣﺴﺘﻘﻠﲔ ،ﻓﺈ ﻦ ﻛ ﻦ ﻣﺘﻤﺘﻌﺎﺕ ﻭﱂ ﳛﻀﻦ ﻭﱂ ﻳﻘ ِﺮﻥﱠ ،ﻭﺗﺮﺟ ﻊ ﻫﻰ ﺑ ﻌﻤﺮﺓ ﰲ ﺿﻤﻦ ﺣﺠﺘﻬﺎ ،ﻓﺄﻣﺮ ﺃﺧﺎﻫﺎ ﺃﻥ ﻳﻌ ِﻤﺮﻫﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻬﺎ ،ﻭﱂ ﻳﻌﺘ ِﻤ ﺮ ﻫﻮ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﰲ ﺗﻠﻚ ﺍﳊﺠﺔ 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 ﻋﻤﺮﺗﻪ ،ﻭﺃﻗﺎﻡ ﺎ ﺛﻼﺛﺎﹰ ،ﰒ ﺧﺮﺝ ،ﰒ ﺩﺧﻠﻬﺎ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ﰲ ﺭﻣﻀﺎﻥ ﺑﻐﲑ ﺇﺣﺮﺍﻡ ،ﰒ ﺧﺮﺝ ﻣﻨﻬﺎ ﺇﱃ ﺣﻨﲔ ،ﰒ ﺩﺧﻠﻬﺎ ﺑ ﻌﻤﺮﺓ ﻣﻦ ﺍﳉِﻌﺮﺍﻧﺔ ﻭﺩﺧﻠﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟ ﻌﻤﺮﺓ 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 ﻋﻤﺮﺗﻪ ﻟﻴﻼﹰ ،ﺭﺟﻊ ﻣﻦ ﻓﻮﺭﻩ ﺇﱃ ﺍﳉِﻌﺮﺍﻧﺔ ،ﻓﺒﺎﺕ ﺎ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻑ ﺣﱴ ﺟﺎﻣﻊ ﺍﻟﻄﺮﻳﻖ ]ﻃﺮﻳﻖ ﺟ ﻤ ٍﻊ ِﺑﺒ ﹾﻄ ِﻦ ﺳﺮِﻑ[، ﺖ ﺍﻟﺸﻤﺲ ،ﺧﺮﺝ ﻣﻦ ﺑﻄﻦ ﺳ ِﺮ ﻭﺯﺍﻟ ِ )(١ ﻭﳍﺬﺍ ﺧﻔﻴﺖ ﻫﺬﻩ ﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ . ﻭﺍﳌﻘﺼﻮﺩ ،ﺃﻥ ﻋ ﻤ ﺮﻩ ﻛﻠﱠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﳐﺎﻟﻔ ﹰﺔ ﹶﳍﺪﻯ ﺍﳌﺸﺮﻛﲔ ،ﻓﺈﻢ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺍﻟ ﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻭﻳﻘﻮﻟﻮﻥ :ﻫﻰ ﻣﻦ ﺃﻓﺠﺮ ﺍﻟﻔﺠﻮﺭ ،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 ﻣﻌﻘِﻞ ﳌﺎ ﻓﺎﺎ ﺍﳊ ﺞ ﻣﻌﻪ ،ﺃﻥ ﺗﻌﺘ ِﻤ ﺮ ﰲ ﺭﻣﻀﺎﻥ ،ﻭﺃﺧﱪﻫﺎ ﹶﺃﻥﱠ ﻋ ﻤ ﺮ ﹰﺓ ﰲ ﺭ ﻣﻀﺎ ﹶﻥ ﺗ ﻌ ِﺪﻝﹸ ﺣﺠﺔ).(٢ ﻭﺃﻳﻀﹰﺎ :ﻓﻘﺪ ﺍﺟﺘﻤﻊ ﰲ ﻋﻤﺮﺓ 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 ﻌﻤﺮ ﹸﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﻧﻈ ﲑ ﻭﻗﻮﻉ ﺍﳊﺞ ﰲ ﺃﺷﻬﺮﻩ ،ﻭﻫﺬﻩ ﺍﻷﺷﻬﺮ ﻗﺪ ﺧﺼﻬﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ، ﻭﺟﻌﻠﻬﺎ ﻭﻗﺘﹰﺎ ﳍﺎ ،ﻭﺍﻟﻌﻤﺮ ﹸﺓ ﺣﺞ ﺃﺻﻐﺮ ،ﻓﺄﻭﱃ ﺍﻷﺯﻣﻨﺔ ﺎ ﺃﺷﻬ ﺮ ﺍﳊﺞ ،ﻭﺫﻭ ﺍﻟ ِﻘﻌﺪﺓ ﺃﻭﺳﻄﹸﻬﺎ ،ﻭﻫﺬﺍ ﳑﺎ ﻧﺴﺘﺨﲑ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ،ﻓﻤﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻓﻀ ﹸﻞ ﻋﻠﻢ ،ﻓﻠﲑﺷﺪ ﺇﻟﻴﻪ. ﻭﻗﺪ ﻳﻘﺎﻝ :ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻳﺸﺘﻐِﻞ ﰲ ﺭﻣﻀﺎﻥ ﻣِﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲟﺎ ﻫﻮ ﺃﻫ ﻢ ﻣِﻦ ﲔ ﺍﻟﻌﻤﺮﺓ ،ﻓﺄﺧﺮ ﺍﻟﻌﻤﺮﺓ ﺇﱃ ﺃﺷﻬﺮ ﺍﻟ ﻌﻤﺮﺓ ،ﻭﱂ ﻳﻜﻦ ﻳﻤﻜﻨﻪ 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 ﻌﻤﺮ ِﺓ ﻭﺍﻟﺼﻮﻡِ ،ﻭﺭﲟﺎ ﻻ ﺗﺴﻤﺢ ﺃﻛﺜ ﺮ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻟﻔﻄﺮ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺣﺮﺻﹰﺎ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟ ﻌﻤﺮﺓ ﻭﺻﻮ ِﻡ ﺭﻣﻀﺎﻥ ،ﻓﺘﺤﺼﻞ ﺍﳌﺸﻘﺔﹸ ،ﻓﺄﺧﺮﻫﺎ ﺇﱃ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻭﻗﺪ ﻛﺎﻥ ﻳﺘﺮﻙ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﻳﺤﺐ ﺃﻥ ﻳﻌﻤﻠﻪ ،ﺧﺸﻴﺔ ﺍﳌﺸﻘﺔ ﻋﻠﻴﻬﻢ. ﻑ ﻭﳌﺎ ﺩﺧﻞ ﺍﻟﺒﻴﺖ ،ﺧﺮﺝ ﻣﻨﻪ ﺣﺰﻳﻨﺎﹰ ،ﻓﻘﺎﻟﺖ ﻟﻪ ﻋﺎﺋﺸﺔ ﰲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ) :ﺇﻧﻰ ﹶﺃﺧﺎ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻗ ﺪ ﺷ ﹶﻘ ﹾﻘﺖ ﻋﻠﻰ ﹸﺃﻣﱴ() ،(١ﻭﻫ ﻢ ﺃﻥ ﻳﱰﻝ ﻳﺴﺘﺴﻘﻰ ﻣﻊ ﺳﻘﺎﺓ 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 ﻳﺤﻔﻆ ﻋﻨﻪ ج ،ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﺮﺓ 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 ﺮﺗﲔ :ﻋﻤﺮﺓ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭ ﻋﻤﺮﺓ ﰲ ﺷﻮﺍﻝ() .(٣ﻗﺎﻟﻮﺍ :ﻭﻟﻴﺲ ﺍﳌﺮﺍ ﺩ ﺎ ﺫﻛ ﺮ ﳎﻤﻮﻉ ﻣﺎ ﺍﻋﺘﻤﺮ ،ﻓﺈﻥ ﺃﻧﺴﺎﹰ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻏﲑﻫﻢ ﻗﺪ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﺃﺭﺑ ﻊ ﻋ ﻤﺮٍ ،ﻓﻌِﻠ ﻢ ﺃﻥ ﻣﺮﺍﺩﻫﺎ ﺑﻪ ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ ،ﻣﺮﺓ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭﻣﺮﺓ ﰲ ﺷﻮﺍﻝ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻫﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﻋﻨﻬﺎ ،ﻓﺈﻥ ﻫﺬﺍ ﱂ ﻳﻘﻊ ﻗﻂﱡ ،ﻓﺈﻧﻪ ﺍﻋﺘﻤ ﺮ ﺃﺭﺑﻊ ﻋ ﻤ ٍﺮ ﺑﻼ ﺭﻳﺐ :ﺍﻟ ﻌﻤﺮ ﹸﺓ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ﻋﻤﺮﺓ ﺍﳊﺪﻳﺒﻴﺔ ،ﰒ ﱂ ﻳﻌﺘ ِﻤ ﺮ ﺇﱃ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ،ﻓﺎﻋﺘﻤﺮ ﻋﻤﺮﺓ ﺍﻟﻘﻀﻴﺔ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ، ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﱂ ﳜﺮﺝ ﺇﱃ ﻣﻜﺔ ﺣﱴ ﻓﺘﺤﻬﺎ ﺳﻨ ﹶﺔ ﲦﺎﻥ ﰲ ﺭﻣﻀﺎﻥ ،ﻭﱂ ﻳﻌﺘ ِﻤ ﺮ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ،ﰒ ﺧﺮﺝ ﺇﱃ ﺣﻨﲔ ﰲ ﺳﺖ ﻣﻦ ﺷﻮﺍﻝ ﻭﻫﺰﻡ ﺍﻟﻠﱠﻪ ﺃﻋﺪﺍﺀﻩ ،ﻓﺮﺟﻊ ﺇﱃ ﻣﻜﺔ ،ﻭﺃﺣﺮﻡ ﺑ ﻌﻤﺮﺓ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻓﻤﱴ ﺍﻋﺘﻤﺮ ﰲ ﺷﻮﺍﻝ؟ ﻭﻟﻜﻦ ﻟﻘﻰ ﺍﻟﻌﺪ ﻭ ﰲ ﺷﻮﺍﻝ ،ﻭﺧﺮﺝ ﻓﻴﻪ ﻣﻦ ﻣﻜﺔ ،ﻭﻗﻀﻰ ﻋﻤﺮﺗﻪ 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 ﻋﻤﺮﺗﲔ ،ﻭﻻ ﻗﹶﺒﻠﹶﻪ ﻭﻻ ﺑﻌﺪﻩ ،ﻭ ﻣ ﻦ ﻟﻪ ﻋِﻨﺎﻳﺔ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ﻟﻴﻼﹰ ،ﻭﱂ ﻳ ﺏ ﰲ ﺫﻟﻚ. ﻚ ﻭﻻ ﻳﺮﺗﺎ ﺑﺄﻳﺎﻣﻪ ج ﻭﺳﲑﺗﻪ ﻭﺃﺣﻮﺍﻟﻪ ،ﻻ ﻳﺸ ﺤﺒﻮﻥ ﺍﻟ ﻌﻤﺮﺓ ﰲ ﺍﻟﺴﻨﺔ ﻣِﺮﺍﺭﹰﺍ ﺇﺫﺍ ﱂ ﻳﺜﺒﺘﻮﺍ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱮ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺒﺄﻯ ﺷﺊ ﻳﺴﺘ ِ ج؟ ﻗﻴﻞ :ﻗﺪ ﺍﺧﺘﻠِﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﺃﻛﺮﻩ ﺃﻥ ﻳﻌﺘ ِﻤ ﺮ ﰲ ﺍﻟﺴﻨﺔ ﺃﻛﺜ ﺮ ﻣﻦ ﻋﻤﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﺧﺎﻟﻔﻪ ﻣﻄﺮﻑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺍﺑ ﻦ ﺍ ﹶﳌﻮﺍﺯ ،ﻗﺎﻝ ﻣﻄﺮﻑ :ﻻ ﺑﺄﺱ ﺑﺎﻟﻌﻤﺮﺓ ﰲ ﺍﻟﺴﻨﺔ ﻣِﺮﺍﺭﺍﹰ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻮﺍﺯ :ﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﻪ ﺑﺄﺱ ،ﻭﻗﺪ ﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸ ﹸﺔ ﻣﺮﺗﲔ ﰲ ﺷﻬﺮ ،ﻭﻻ ﺃﺭﻯ ﺃﻥ ﻳﻤﻨﻊ 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 ﻳﻌﺘﻤﺮ ﻓﻴﻬﺎ :ﻳﻮﻡ ﻋﺮﻓﺔ ،ﻭﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻭﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ،ﻭﺍﺳﺘﺜﲎ ﺃﺑﻮ ﻳﻮﺳﻒ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ :ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻭﺃﻳﺎ ﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺧﺎﺻﺔ، ﻭﺍﺳﺘﺜﻨﺖ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﺒﺎﺋِﺖ ِﲟﻨﻰ ﻟﺮﻣﻰ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ .ﻭﺍﻋﺘﻤﺮﺕ ﻋﺎﺋﺸﺔ ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ. ﻓﻘﻴﻞ ﻟﻠﻘﺎﺳﻢ :ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻬﺎ ﺃﺣﺪ؟ ﻓﻘﺎﻝَ :ﹶﺃﻋﻠﻰ ﹸﺃﻡ ﺍﳌﺆﻣﻨﲔ؟ ،ﻭﻛﺎﻥ ﺃﻧﺲ ﺇﺫﺍ ﺣ ﻤ ﻢ ﺭﹾﺃﺳﻪ ،ﺧﺮﺝ ﻓﺎﻋﺘﻤﺮ. ﻭﻳﺬﻛﺮ 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 ﻤﺮﺓ ﹶﻛﻔﱠﺎ ﺭ ﹲﺓ ﳌﺎ ﺑﻴﻨ ﻬﻤﺎ() .(١ﻭﻳﻜﻔﻰ ﰲ ﻫﺬﺍ ،ﺃﻥ ﺍﻟﻨ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺳﻮﻯ ﻋﻤﺮﺗِﻬﺎ ﺍﻟﱴ ﻛﺎﻧﺖ ﺃﻫﻠﱠﺖ ﺎ ،ﻭﺫﻟﻚ ﰲ ﻋﺎ ٍﻡ ﻭﺍﺣﺪ ،ﻭﻻ ﻳﻘﺎﻝ :ﻋﺎﺋﺸﺔ ﻛﺎﻧﺖ ﻗﺪ ﺭﻓﻀﺖ ﺍﻟ ﻌﻤﺮﺓ ،ﻓﻬﺬﻩ ﺍﻟﱴ ﺃﻫﻠﱠﺖ ﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﻗﻀﺎﺀ ﻋﻨﻬﺎ ،ﻷﻥ ﺍﻟ ﻌﻤﺮﺓ ﻻ ﻚ ﻭ ﻋ ﻤ ﺮﺗِﻚ() (٢ﻭﰱ ﻟﻔﻆ: ﺴﻌِ ﺼﺢ ﺭﻓﻀﻬﺎ .ﻭﻗﺪ ﻗﺎﻝ ﳍﺎ ﺍﻟﻨﱮ ج) :ﻳ ﺠ ِ ﺤ ﻚ ﹶﻃﻮﺍﻓﹸﻚ ِﻟ ﻳ ِ ﺖ ِﻣﻨﻬﻤﺎ ﺟﻤﻴﻌﹰﺎ().(٣ ) ﺣﹶﻠ ﹾﻠ ِ ﻓﺈﻥ ﻗﻴﻞ :ﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ :ﺃﻧﻪ ج ﻗﺎﻝ ﳍﺎ) :ﺍﺭﻓﹸﻀﻰ ﻋ ﻤ ﺮﺗﻚ ﻚ ﻭﺍﻣﺘﺸﻄﻰ( ،ﻭﰱ ﻟﻔﻆ: ﻚ ﻭﺍ ﻣﺘﺸِﻄﻰ( ،ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ) :ﺍﻧﻘﹸﻀﻰ ﺭﺃ ﺳ ِ ﻭﺍﻧﻘﹸﻀﻰ ﺭﹾﺃ ﺳ ِ ﳊﺞ ،ﻭﺩﻋﻰ ﺍﻟ ﻌ ﻤﺮﺓ() ،(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 ﺣﺠﺔ ﺖ ِﻣﻨﻬﻤﺎ ﺟﻤِﻴﻌﹰﺎ( ،ﳌﺎ ﻗﻀﺖ ﺃﻋﻤﺎ ﹶﻝ ﻣﻌﻬﺎ ،ﻭﻳﺘﻌﲔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ) :ﺣﹶﻠ ﹾﻠ ِ ﻚ( ،ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺇﺣﺮﺍﻡ ﺍﻟ ﻌﻤﺮﺓ ﱂ ﻚ ﻭﻋ ﻤ ﺮِﺗ ِ ﺠ ِ ﺤ ﻚ ِﻟ ﻚ ﻃﹶﻮﺍﻓﹸ ِ ﺴﻌِ ﺍﳊﺞ ،ﻭﻗﻮﻟﻪ) :ﻳ ﺖ ﺃﻋﻤﺎﻟﹸﻬﺎ ﻭﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻴﻬﺎ ،ﻭﺃﺎ ﺑﺎﻧﻘﻀﺎﺀ ﺣﺠﻬﺎ ﺍﻧﻘﻀﻰ ﺣﺠﻬﺎ ﻀ ﻳﺮﻓﺾ ،ﻭﺇﳕﺎ ﺭﻓ ﻭﻋﻤﺮﺗﻬﺎ ،ﰒ ﺃﻋﻤﺮﻫﺎ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻬﺎ ،ﺇﺫ ﺗﺄﺗﻰ ﺑ ﻌﻤﺮﺓ ﻣﺴﺘ ِﻘﻠﱠﺔ ﻛﺼﻮﺍﺣﺒﺎﺎ، ﻭﻳﻮﺿﺢ ﺫﻟﻚ ﺇﻳﻀﺎﺣﹰﺎ ﺑﻴﻨﺎﹰ ،ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ،ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﺤِﻀﺖ ،ﻓﻠﻢ ﺃﺯﻝ ﺾ ﺭﺃﺳﻰ ﺣﺎﺋﻀﹰﺎ ﺣﱴ ﻛﺎﻥ ﻳﻮ ﻡ ﻋﺮﻓﺔ ،ﻭﱂ ﺃﹸ ِﻫﻞﱠ ﺇ ﱠﻻ ﺑﻌﻤﺮﺓ ،ﻓﺄﻣﺮﱏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﻧﻘﹸ ﺖ ﺣﺠﻰ، ﺖ ﺫﻟﻚ ،ﺣﱴ ﺇﺫﺍ ﻗﻀﻴ ﺸﻂﹶ ،ﻭﺃﹸ ِﻫﻞﱠ ﺑﺎﳊﺞ ،ﻭﺃﺗﺮﻙ ﺍﻟ ﻌﻤﺮﺓ ،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 ،ﺃﺎ ﻋﻤﺮﺗﻰ ﺍﻟﱴ ﺃﺩﺭﻛﲎ ﺍﳊ ﺞ ﻭﱂ ﺃﹸ ِﻫﻞﱠ ﻣﻨﻬﺎ) .(١ﻓﻬﺬﺍ ﺣﺪﻳ ﹲ ﺤﺮِﻣﺔ ﺣﱴ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﳊﺞ ،ﻓﻬﺬﺍ ﺧﱪﻫﺎ ﱂ ﺗﻜﻦ ﺃﺣﻠﱠﺖ ﻣﻦ ﻋﻤﺮﺎ ،ﻭﺃﺎ 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 ﻌﻤﺮ ﹸﺓ ﺇﱃ ﺍﻟ ﻌﻤﺮ ِﺓ ﻛﻔﱠﺎﺭ ﹲﺓ ﳌﺎ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍ ﹶ ﺇﻻ ﺍﳉﻨﺔ( ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ﰲ ﺍﻟﺘﻜﺮﺍﺭ ،ﻭﺗﻨﺒﻴ ﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﺇﺫ ﻟﻮ ﺴﻮﻯ ﺑﻴﻨﻬﻤﺎ ﻭﱂ ﻳﻔﺮﻕ. ﻛﺎﻧﺖ ﺍﻟﻌﻤﺮ ﹸﺓ ﻛﺎﳊﺞ ،ﻻ ﺗﻔﻌﻞ ﰲ ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﺮﺓ ،ﻟ ﻭﺭﻭﻯ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻧﻪ ﻗﺎﻝ :ﺍ ﻋﺘ ِﻤ ﺮ ﰲ ﻛﻞ ﺷﻬﺮ ﻣﺮﺓ) .(٢ﻭﺭﻭﻯ ﻭﻛﻴﻊ ،ﻋﻦ ﺇﺳﺮﺍﺋﻴﻞ ،ﻋﻦ ﺳﻮﻳﺪ 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 ﻋﺘ ِ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 ﺍﻟﺘﻨﻌِﻴ ِﻢ ﻓﺎ ﻋﺘ 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 ﺣﺠﺔ ﺤﺞ ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺳِﻮﻯ ﺣ ﻻ ﺧﻼﻑ ﺃﻧﻪ ﱂ ﻳ ﺍﻟﻮﺩﺍﻉ ،ﻭﻻ ﺧﻼﻑ ﺃﺎ ﻛﺎﻧﺖ ﺳﻨ ﹶﺔ ﻋﺸﺮ. ﻒ :ﻫﻞ ﺣ ﺞ ﻗﺒﻞ ﺍﳍﺠﺮﺓ؟ ﻓﺮﻭﻯ ﺍﻟﺘﺮﻣﺬﻯ ،ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻭﺍﺧﺘِﻠ ﻋﻨﻪ ،ﻗﺎﻝ) :ﺣ ﺞ ﺍﻟﻨﱮ ج ﺛﻼ ﹶ ﺠﺘﻴﻦ ﻗﺒﻞ ﺃﻥ ﻳﻬﺎﺟﺮ ،ﻭ ﺣﺠﺔ ﺑﻌﺪ ﻣﺎ ﻫﺎﺟﺮ ﺙ ﺣِﺠﺞ ،ﺣ ﺖ ﻣﻌﻬﺎ ﻋﻤﺮﺓ() .(١ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ .ﻗﺎﻝ :ﻭﺳﺄﻟ ﳏﻤﺪﹰﺍ ﻳﻌﲎ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻫﺬﺍ ،ﻓﻠﻢ ﻳﻌﺮﻓﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻯ ،ﻭﰱ ﺭﻭﺍﻳﺔ :ﻻ ﻳﻌ 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 ﻭﺍﻟﻌ ﻤ ﺮ ﹶﺓ ِﻟﻠﱠ ِﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﺗﺄﺧﺮ ﺇﱃ ﺳﻨﺔ ﺗﺴﻊ ﺃﻭ ﻋﺸﺮ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﹶﺃِﺗﻤﻮﺍ ﺍ ﹶ ﺖ ﻋﺎﻡ ﺍﳊﺪﻳﺒﻴﺔ ،ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻓﺮﺿﻴ ﹸﺔ ﺍﳊﺞ ،ﻭﺇﳕﺎ ﻓﻴﻬﺎ ،[١٩٦ﻓﺈﺎ ﻭﺇﻥ ﻧﺰﻟﺖ ﺳﻨ ﹶﺔ ﺳ ﺏ ﺍﻻﺑﺘﺪﺍﺀ ،ﻓﺈﻥ ﺍﻷﻣ ﺮ ﺑﺈﲤﺎﻣﻪ ﻭﺇﲤﺎﻡ ﺍﻟﻌﻤﺮﺓ 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 ﻭﺍﳌﺒﺎﻫﻠﺔ ،ﻭﻳﺪﻝﱡ ﻋﻠﻴﻪ ﺃﻥ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﻭﺟﺪﻭﺍ ﰲ ﻧﻔﻮﺳﻬﻢ ﻋﻠﻰ ﻣﺎ ﻓﺎﻢ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﳌﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﳊﺮﺍ ﻡ ﺑ ﻌ ﺪ ﻋﺎ ِﻣ ِﻬ ﻢ ﻫﺬﹶﺍ﴾ ]ﺍﻟﺘﻮﺑﺔ،[٢٨ : ﺠ ﺪ ﺍ ﹶ ﺴِ ﺲ ﻓﹶﻼ ﻳ ﹾﻘ ﺮﺑﻮﹾﺍ ﺍ ﹶﳌ ﺠ ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻧ ﺇﻧﻤﺎ ﺍ ﹸﳌ ﻓﺄﻋﺎﺿﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻣﻦ ﺫﻟﻚ ﺑﺎﳉﺰﻳﺔ ،ﻭﻧﺰﻭ ﹸﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ،ﻭﺍﳌﻨﺎﺩﺍ ﹸﺓ ﺎ ،ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺳﻨﺔ ﺼﺪﻳﻖ 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 ِﺪﻣﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺍﳊ ﺞ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻭﺍﻓﺎﻩ ﰲ ﺍﻟﻄﺮﻳﻖ ﺧﻼﺋ ﻖ ﻻ ﻳﺤﺼﻮﻥ ،ﻓﻜﺎﻧﻮﺍ ﻣِﻦ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻣﻦ ﺧﻠﻔﻪ ،ﻭﻋﻦ ﳝﻴﻨﻪ ،ﻭﻋﻦ ﴰﺎﻟﻪ ﻣ ﺪ ﺍﻟﺒﺼﺮ، ﲔ ﻣِﻦ ﺫﻯ ﺍﻟ ِﻘﻌﺪ ِﺓ ﺑﻌﺪ ﺃﻥ ﺻﻠﱠﻰ ﺍﻟﻈﻬ ﺮ ﺎ ﺖ ﺑ ِﻘ ﺴ ﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺎﺭﹰﺍ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ِﻟ ِ ﻭﺧﺮ ﺃﺭﺑﻌﺎﹰ ،ﻭﺧﻄﺒﻬﻢ ﻗﺒﻞ ﺫﻟﻚ ﺧﻄﺒ ﹰﺔ ﻋﻠﱠﻤﻬﻢ ﻓﻴﻬﺎ ﺍﻹﺣﺮﺍﻡ ﻭﻭﺍﺟﺒﺎﺗِﻪ ﻭﺳﻨﻨﻪ. ﺖ :ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﻭﻛﺎﻥ ﺧﺮﻭﺟﻪ 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 ِﻘﻌﺪﺓ ،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 ﺑﻘﲔ ﻣﻦ ﺫِﻯ ﺍﻟ ِﻘﻌﺪﺓ. 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 ِﻘﻌﺪﺓ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ، ﺖ ﺖ ﺑﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻛﺎﻥ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ ،ﺇﺫ ﺍﻟﺒﺎﻗﻰ ﺑﻌﺪﻩ ﺳ ﺴ ﻓﺈﺫﺍ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﻟ ِ ﻟﻴﺎ ٍﻝ ﺳﻮﺍﻩ. ﺲ ﺑﻘﲔ 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 ،ﻭﺃﻳﻬﻤﺎ ﻛﺎﻥ ،ﻓﻬﻮ ﺧﻼ ﺼ ﺢ ﺍﳉﻤ ﻊ ﺍﳊﺪﻳﺚ .ﻭﺇﻥ ﺍﻋﺘﱪ ﺍﻟﻠﻴﺎﱃ ،ﻛﺎﻥ ﺧﺮﻭﺟﻪ 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 ﻳﻠﺒﺲ ﺍﶈ ِﺮﻡ ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ،ﻷﻧﻪ ﱂ ﻳﻨﻘﻞ ﺃﻧﻪ ﲨﻌﻬﻢ ،ﻭﻧﺎﺩﻯ ﻓﻴﻬﻢ ﳊﻀﻮﺭ ﺍﳋﹸﻄﺒﺔ ،ﻭﻗﺪ ﺷﻬﺪ ﺍﺑ ﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻫﺬﻩ ﺍﳋﻄﺒﺔ ﺑﺎﳌﺪﻳﻨﺔ ﻋﻠﻰ ﻣﻨﱪﻩ .ﻭﻛﺎﻥ ﻣِﻦ ﻋﺎﺩﺗﻪ ج ﺃﻥ ﻳﻌﻠﱢﻤﻬﻢ ﰲ ﻛ ﱢﻞ ﻭﻗﺖ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﺇﺫﺍ ﺣﻀﺮ ﻓﻌﻠﻪ ،ﻓﺄﻭﱃ ﺍﻷﻭﻗﺎﺕ ﺑﻪ ﺍﳉﻤﻌﺔ ﺍﻟﱴ ﻳﻠﻴﻬﺎ ﺧﺮﻭﺟﻪ ،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 ﺍﻟﺪﻳﻦ ،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 ﺑﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻻ ﻳﻠﺘﺌ ﻢ ﻣﻊ ﻗﻮﻟﻪ ﺃﻭﻟﻪ 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 ،ﻭﺬﺍ ﺗﺄﺗﻠِﻒ ﲨﻴ ﻊ ﺍﻷﺣﺎﺩﻳﺚ .ﻗﺎﻝ: ﺲ ﺑﻘﲔ ﻟﺬﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻟﻜﺎﻥ ﺧﺮﻭﺟﻪ ﺑﻼ ﺷﻚ ﻳ ﻮ ﻡ ﻭﻟﻮ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﳋﻤ ٍ ﺍﳉﻤﻌﺔ ،ﻭﻫﺬﺍ ﺧﻄﺄ ،ﻷﻥ ﺍﳉﻤﻌﺔ ﻻﺗﺼﻠﱠﻰ ﺃﺭﺑﻌﺎﹰ ،ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﺲ ،ﺃﻢ ﺻﻠﱡﻮﺍ ﺍﻟﻈﻬﺮ ﻣﻌﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺃﺭﺑﻌﹰﺎ) .(١ﻗﺎﻝ :ﻭﻳﺰﻳﺪﻩ ﻭﺿﻮﺣﺎﹰ ،ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻯ ،ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ) :ﻗﻠﱠﻤﺎ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳜﺮﺝ ﰲ ﺳﻔﺮ ﺇﺫﺍ ﺧﺮﺝ ،ﺇﻻ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ( ،ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻳﺤﺐ ﺃﻥ ﳜﺮﺝ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ) ،(٢ﻓﺒﻄﻞ ﺧﺮﻭﺟﻪ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﳌﺎ ﺫﻛﺮﻧﺎ ﻋﻦ ﺃﻧﺲ ،ﻭﺑﻄﻞ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ،ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻷﺭﺑ ٍﻊ ﺑﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟﻘِﻌﺪﺓ ،ﻭﻫﺬﺍ ﻣﺎ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ. ﳊﻠﻴﻔﺔ ﺍﻟﻠﻴﻠﹶﺔ ﺍﳌﺴﺘﻘﺒﻠﺔ ﻣﻦ ﻳﻮﻡ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ، ﻗﺎﻝ :ﻭﺃﻳﻀﹰﺎ ﻗﺪ ﺻ ﺢ ﻣﺒﻴﺘﻪ ﺑﺬﻯ ﺍ ﹸ ﻓﻜﺎﻥ ﻳﻜﻮﻥ ﺍﻧﺪﻓﺎﻋﻪ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ﻳﻮﻡ ﺍﻷﺣﺪ ،ﻳﻌﲎ :ﻟﻮ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ، ﻭﺻﺢ ﻣﺒﻴﺘﻪ ﺑﺬﻯ ﻃﹸﻮﻯ ﻟﻴﻠ ﹶﺔ ﺩﺧﻮﻟﻪ ﻣﻜﺔ ،ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﺩﺧﻠﻬﺎ ﺻﺒﺢ ﺭﺍﺑﻌﺔ ﻣﻦ ﺫﻯ ﳊﺠﺔ ،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 ﺑﻘﲔ ﻟِﺬﻯ ﺍﻟ ِﻘﻌﺪﺓ ،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 ِﻘﻌﺪﺓ ﻭﺍﺋﺘﻠﻔﺖ ﺑﺈﲨﺎﻉ ،ﻭﺃﻣ ﺮ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ،ﻓﺼ ﺢ ﺃﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻟِﺴ ٍ ﺕ ﻛﻠﱡﻬﺎ ،ﻭﺍﻧﺘﻔﻰ ﺍﻟﺘﻌﺎﺭﺽ ﻋﻨﻬﺎ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ،ﺍﻧﺘﻬﻰ. ﺍﻟﺮﻭﺍﻳﺎ ﻒ ﻋﻨﻬﺎ ﻣﻊ ﺧﺮﻭﺟﻪ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﻭﻳﺰﻭ ﹸﻝ ﻗﻠﺖ :ﻫﻰ ﻣﺘﺂﻟﻔﺔ ﻣﺘﻮﺍﻓﻘﺔ ،ﻭﺍﻟﺘﻌﺎﺭﺽ ﻣﻨﺘ ٍ ﻋﻨﻬﺎ ﺍﻻﺳﺘﻜﺮﺍﻩ ﺍﻟﺬﻯ ﺃﻭﳍﺎ ﻋﻠﻴﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ .ﻭﺃﻣﺎ ﻗﻮﻝ ﺃﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ):ﻟﻮ ﻛﺎﻥ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٢٤/٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٨٠/٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٠٥
٦٥ ﺲ ﺑﻘﲔ ﻣﻦ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻟﻜﺎﻥ ﺧﺮﻭﺟﻪ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ (...ﺇﱃ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﳌﺪﻳﻨ ِﺔ ﳋﻤ ٍ ﺁﺧﺮﻩ ﻓﻐ ﲑ ﻻﺯﻡ ،ﺑﻞ ﻳﺼﺢ ﺃﻥ ﳜﺮﺝ ﳋﻤﺲ ،ﻭﻳﻜﻮﻥ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ،ﻭﺍﻟﺬﻯ ﻏ ﺮ ﺃﺑﺎ ﳏﻤﺪ ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﺮﺍﻭﻯ ﻗﺪ ﺣﺬﻑ ﺍﻟﺘﺎﺀ ﻣﻦ ﺍﻟﻌﺪﺩ ،ﻭﻫﻰ ﺇﳕﺎ ﺗﺤﺬﻑ ﻣﻦ ﺍﳌﺆﻧﺚ ،ﻓﻔﻬﻢ ﺝ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻓﻠﻮ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺴﺒﺖ، ﳋﻤﺲ ﻟﻴﺎﻝ ﺑﻘﲔ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺮﻭ ﺐ ﻋﻠﻴﻪ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ،ﱂ ﻟﻜﺎﻥ ﻷﺭﺑﻊ ﻟﻴﺎﻝ ﺑﻘﲔ ،ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻳﻨﻘِﻠ ﻳﻜﻦ ﳋﻤﺲ ﻟﻴﺎﻝ ﺑﻘﲔ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻟﺴﺖ ﻟﻴﺎﻝ ﺑﻘﲔ ،ﻭﳍﺬﺍ ﺍﺿﻄﺮ ﺇﱃ ﺃﻥ ﻳﺆﻭﻝ ﺍﳋﺮﻭﺝ ﺍﳌﻘﻴﺪ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﳌﺬﻛﻮﺭ ﲞﻤﺲ ﻋﻠﻰ ﺍﻻﻧﺪﻓﺎﻉ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﻭﻻ ﺿﺮﻭﺭﺓ ﻟﻪ ﺇﱃ ﺫﻟﻚ، ﺇﺫ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﻬ ﺮ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ﻛﺎﻥ ﻧﺎﻗﺼﺎﹰ ،ﻓﻮﻗﻊ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺗﺎﺭﻳﺦ ﺍﳋﺮﻭﺝ ﲞﻤﺲ ﺑﻘﲔ ﻣﻨﻪ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﳌﻌﺘﺎﺩ ﻣﻦ ﺍﻟﺸﻬﺮ ،ﻭﻫﺬﻩ ﻋﺎﺩ ﹸﺓ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻨﺎﺱ ﰲ ﺗﻮﺍﺭﳜﻬﻢ ،ﺃﻥ ﻳﺆ ﺭﺧﻮﺍ 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 ﻷﺎ ﺃﻭ ﹸﻝ ﺍﻟﺸﻬﺮ ،ﻭﻫﻰ ﺃﺳﺒ ﻖ ﻣﻦ ﺍﻟﻴﻮﻡ ،ﻓﺘﺬﻛﺮ ﺍﻟﻠﻴﺎﱃ ،ﻭﻣﺮﺍﺩﻫﺎ ﻏﻠﱠﺒﺖ ﻟﻔ ﹶ ﺲ ﺑﻘﲔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻳﺎﻡ ،ﻭﻳﺬﻛﱠﺮ ﻟﻔﻆ ﺍﻟﻌﺪﺩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻴﺎﱃ، ﺼ ﺢ ﺃﻥ ﻳﻘﺎﻝ :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 ﳜﺮﺝ ﻗﻂﱡ ﺇﻻ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ ،ﻭﺇﳕﺎ ﻓﻴﻪ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺃﻛﺜ ﺮ ﺧﺮﻭﺟﻪ ،ﻭﻻ ﺭﻳﺐ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺘﻘﻴﺪ ﰲ ﺧﺮﻭﺟﻪ ﺇﱃ ﺍﻟﻐﺰﻭﺍﺕ ﺑﻴﻮﻡ ﺍﳋﻤﻴﺲ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ :ﻟﻮ ﺧﺮﺝ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﻟﻜﺎﻥ ﺧﺎﺭﺟﹰﺎ ﻷﺭﺑﻊ ،ﻓﻘﺪ ﺗﺒﻴﻦ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ،ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻴﺎﱃ ،ﻭﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻳﺎﻡ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ) :ﺇﻧﻪ ﺑﺎﺕ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺍﻟﻠﻴﻠﺔ ﺍﳌﺴﺘﻘﺒﻠﹶﺔ ِ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 ﻣﻀﲔ 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 ﺣﺠﻪ ،ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬﺮ ﺑﺎﳌﺪﻳﻨﺔ ﺑﺎﳌﺴﺠﺪ ﺃﺭﺑﻌﺎﹰ ،ﰒ ﺗﺮ ﺟﻞ ﻭﺍﺩﻫﻦ، 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 ﺍﻟﻐﺴﻞ 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 ﲡﺮﺩ ﻹﻫﻼﻟﻪ ﻭﺍﻏﺘﺴﻞ() .(٤ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ. ﺭﺃﻯ ﺍﻟﻨ ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ) :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤ ِﺮﻡ، ﺐ ﻓﻴﻪ ﻣﺴﻚ ﰲ ﺑﺪﻧﻪ ﻏﺴﻞ ﺭﺃﺳﻪ ﲞﻄﻤﻰ ﻭﹸﺃ ﺷﻨﺎﻥ) .(٥ﰒ ﻃﻴﺒﺘﻪ ﻋﺎﺋﺸﺔ ﺑﻴﺪﻫﺎ ِﺑ ﹶﺬﺭِﻳ ﺮ ٍﺓ ﻭﻃﻴ ٍ ﻭﺭﺃﺳﻪ ،ﺣﱴ ﻛﺎﻥ ﻭﺑﻴﺺ ﺍﳌِﺴﻚ ﻳﺮﻯ ﰲ ﻣﻔﺎﺭﻗﻪ ﻭﻟِﺤﻴﺘﻪ) ،(٦ﰒ ﺍﺳﺘﺪﺍﻣﻪ ﻭﱂ ﻳﻐﺴﻠﻪ ،ﰒ ﻟﺒﺲ ﺇﺯﺍﺭﻩ ﻭﺭﺩﺍﺀﻩ ،ﰒ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﺭﻛﻌﺘﲔ ،ﰒ ﺃ ﻫﻞﱠ ﺑﺎﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ ﰲ ﻣﺼﻼﻩ( ،ﻭﱂ ﻳﻨﻘﻞ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﱠﻰ ﻟﻺﺣﺮﺍﻡ ﺭﻛﻌﺘﲔ ﻏﲑ ﻓﺮﺽ ﺍﻟﻈﻬﺮ. ﻭﻗﻠﱠﺪ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ﺑﺪﻧﻪ ﻧﻌﻠﲔ ،ﻭﺃﺷﻌﺮﻫﺎ ﰲ ﺟﺎﻧﺒﻬﺎ ﺍﻷﳝﻦ ،ﻓﺸ ﻖ ﺻﻔﺤ ﹶﺔ ﺳﻨﺎﻣِﻬﺎ، 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):ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻯ ﻣِﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﻭﺑﺪﺃ ﺭﺳﻮ ﹸﻝ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟﻌﻤﺮﺓ ﺇﱃ ﺍﳊﺞ ،ﻭﺃﻫﺪﻯ ،ﻓﺴﺎﻕ ﻣﻌﻪ ﺍ ﹶﳍ ﺪ ﺍﻟﻠﱠﻪ ج ﻓﹶﺄ ﻫﻞﱠ ﺑﺎﻟﻌﻤﺮﺓ ،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 ،ﺃﻧﻪ ﻗﺮﻥ ﺍﳊ ﺞ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ،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 ﲝﺠﺘﻪ().(٣ ﻭﱂ ﻳﻨﺎﻗﺾ ﻫﺬﺍ ﻗﻮ ﹶﻝ ﺍﺑﻦ ﻋﻤﺮ) :ﺇﻧﻪ ج ،ﻗﺮﻥ ﺑﲔ ﺍﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ( ،ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟ ﻌﻤﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﳌﻔﺮﺩﺓ ،ﻭﻻ ﺭﻳﺐ ﺃﻤﺎ ﻋﻤﺮﺗﺎﻥ :ﻋﻤﺮ ﹸﺓ ﺍﻟﻘﻀﺎﺀ ﻭﻋﻤﺮ ﹸﺓ ﺍﳉِﻌﺮﺍﻧﺔ ،ﻭﻋﺎﺋﺸﺔ ﺻﺪ ﻋﻨﻬﺎ ،ﻭﻻ ﺭﻳﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﺭﺍﺩﺕ ﺍﻟ ﻌﻤﺮﺗﲔ ﺍﳌﺴﺘﻘﱠﻠﺘﻴﻦِ ،ﻭﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ،ﻭﺍﻟﱴ ﺃﺎ ﺃﺭﺑﻊ. ﻭﺧﺎﻣﺴﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﲔ ﻗﺒﻞ ﺃﻥ ﻳﻬﺎﺟﺮ ،ﻭ ﺣﺠﺔ ﺑﻌﺪ ﻣﺎ ﺙ ﺣِﺠﺞ :ﺣﺠﺘ ِ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج )ﺣ ﺞ ﺛﻼ ﹶ ﻫﺎﺟﺮ ﻣﻌﻬﺎ ﻋﻤﺮﺓ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻏﲑﻩ).(٤ ﻭﺳﺎﺩﺳﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﺍﻟﻨﻔﻴﻠﻰ ،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 :ﻋﻤﺮ ﹶﺓ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺣﲔ ﺗﻮﺍﻃﺆﻭﺍ ﻋﻠﻰ ﻋﻤﺮ ٍﺓ ﻣِﻦ ﻗﺎﺑﻞ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﳉِﻌﺮﺍﻧﺔ ،ﻭﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﱴ ﻗﺮﻥ ﻣﻊ ﺣﺠﺘﻪ().(٥ ﻭﺳﺎﺑﻌﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ: ﺕ ِﻣ ﻦ ﺭﺑﻰ ﻋ ﺰ ﻭﺟﻞﱠ ،ﻓﻘﺎﻝ: ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﻮﺍﺩﻯ ﺍﻟﻌﻘﻴﻖ ﻳﻘﻮﻝ) :ﺃﺗﺎﱏ ﺍﻟﱠﻠﻴﻠﹶﺔ 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 ﺍﻟﻮﺍﺩﻯ ﺍﳌﹸﺒﺎ ﺭﻙِ ،ﻭﹸﻗ ﹾﻞ :ﻋ ﻤ ﺮ ﹲﺓ ﰲ ﺣ ﻭﺛﺎﻣﻨﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ) :ﻛﻨﺖ ﻣﻊ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺖ ﻣﻌﻪ ﹶﺃﻭﺍﻗ 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 ﺻﺒِﻴﻐﺎﺕ ،ﻭﻗﺪ ﻧﻀﺤﺖ ﺍﻟﺒﻴﺖ ِﺑﻨﻀﻮﺡٍ ،ﻓﻘﺎﻟﺖ :ﻣﺎﻟﻚ؟ ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﺃﻣﺮ ﱮ ج، ﺖ ﺍﻟﻨ ﱮ ج ﻗﺎﻝ :ﻓﺄﺗﻴ ﺖ ﺑﺈﻫﻼﻝ ﺍﻟﻨ ﺖ ﳍﺎ :ﺇﱏ ﺃﻫﻠﻠ ﺃﺻﺤﺎﺑﻪ 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 ﺮﻧﺖ ،(...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 ﻳﻠﺒﻰ ِﺑﻌﻤﺮﺓ ﻭ ﺣ ﻗﺎﻝ) :ﻛﻨ ﻉ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﹶﻠﺒﻰ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﻓﻠﻢ ﺃ ﺩ ﺃﱂ ﺗﻜﹸﻦ ﺗﻨﻬﻰ 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 ﺷﻌﺒﺔ ،ﻋﻦ ﺣﻤﻴﺪ ﺑﻦ ﻫِﻼﻝ ﻗﺎﻝ: ﻚ ﺑﻪ :ﺇ ﱠﻥ ﺖ ﻣﻄﺮﻓﹰﺎ ﻗﺎﻝ :ﻗﺎﻝ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ :ﺃﹸﺣﺪﺛﻚ ﺣﺪﻳﺜﹰﺎ ﻋﺴﻰ ﺍﻟﱠﻠ ﻪ ﺃﻥ ﻳﻨﻔﻌ ﲰﻌ ﺠ ٍﺔ ﻭ ﻋﻤﺮﺓ ،ﰒ ﱂ ﻳﻨ ﻪ ﻋﻨﻪ ﺣﺘﻰ ﻣﺎﺕ ،ﻭﱂ ﻳﻨ ِﺰ ﹾﻝ ﻗﹸﺮﺁﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج )ﲨﻊ ﺑﲔ ﺣ ﻳﺤﺮ ﻡ().(٤ ﻭﺣﺎﺩﻯ ﻋﺸﺮﻫﺎ :ﻣﺎ ﺭﻭﺍﻩ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ،ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺧﺎﻟﺪ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ) :ﺇﳕﺎ ﺟ ﻤ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴ ﻦ ﺤﺞ ﺑﻌﺪﻫﺎ( .ﻭﻟﻪ ﻃﺮﻕ ﺻﺤﻴﺤﺔ ﺇﻟﻴﻬﻤﺎ. ﺍﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،ﻷﻧﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳ ﺖ ﻭﺛﺎﱏ ﻋﺸﺮﻫﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﺣﺪﻳﺚ ﺳﺮﺍﻗﺔ ﺑ ِﻦ ﻣﺎﻟﻚ ﻗﺎﻝ :ﲰﻌ ﱮج ﳊ ﺞ ﺇﱃ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﻗ ﺮ ﹶﻥ ﺍﻟﻨ 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 ﺣﺠﺔ ﺍﻟﻮﺍ ﺩ ِ ﺤ ﹶﺔ ﺚ ﻋﺸﺮﻫﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻃﹶﻠ ﻭﺛﺎﻟ ﹸ ﳊ ﺞ ﻭﺍﻟ ﻌ ﻤﺮﺓ() (٢ﻭﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻭﻓﻴﻪ ﻯ)ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺟ ﻤ ﻊ ﺑﻴ ﻦ ﺍ ﹶ ﺍﻷﻧﺼﺎ ِﺭ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ. ﻭﺭﺍﺑ ﻊ ﻋﺸﺮﻫﺎ :ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﻣِﻦ ﺣﺪﻳﺚ ﺍﳍ ﺮﻣﺎﺱ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺒﺎﻫﻠﻰ )ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﳊ ﺞ ﻭﺍﻟ ﻌ ﻤﺮﺓ().(٣ ﻉ ﺑﻴ ﻦ ﺍ ﹶ ﺠ ِﺔ ﺍﻟﻮﺍ 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 ﻤﺮﺓ ،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 ﻬﻤﺎ ﹶﻃﻮﺍﻓﹰﺎ 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 ﻳﺨﺎﻟﻒ 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) :ﺇﻧﻰ ﹶﻗﻠﱠ ﺪﺕ ﻫﺪﻳﻲ، ﺤﻞﱠ ﹶﺃﻧ ﺱ ﺣﻠﱡﻮﺍ ﻭﹶﻟ ﻢ ﺗ ِ ﻟﻠﻨﱮ ج :ﻣﺎ ﺷﺄ ﹸﻥ ﺍﻟﻨﺎ ِ ﳊ ﺞ() ،(٧ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻋﻤﺮ ٍﺓ ﺕ ﺭﺃﺳﻰ ،ﻓﻼ ﹶﺃ ِﺣﻞﱡ ﺣﺘﻰ ﹶﺃ ِﺣﻞﱠ ِﻣ ﻦ ﺍ ﹶ ﻭﹶﻟﺒ ﺪ ﺤﻞﱠ ﻣﻦ ﺍﳊﹶﺞ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﺻﻞ ﻣﺎﻟﻚ ﻣﻌﻬﺎ ﺣﺞ ،ﻓﺈﻧﻪ ﻻ ﻳﺤﻞﱡ ﻣﻦ ﺍﻟ ﻌﻤﺮﺓ ﺣﱴ ﻳ ِ ﻯ ﻣﻦ ﺍﻟﺘﺤﻠﻞ ،ﻭﺇﳕﺎ ﳝﻨﻌﻪ ﻭﺍﻟﺸﺎﻓﻌ ﻰ ﺃﻟﺰﻡ ،ﻷﻥ ﺍﳌﻌﺘﻤِﺮ ﻋﻤﺮ ﹰﺓ ﻣﻔﺮﺩﺓ ،ﻻ ﳝﻨﻌﻪ ﻋﻨﺪﳘﺎ ﺍﳍﺪ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(١٧٥/٤ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٨/٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٩٧١ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٤٨٥/٣ ) (٤ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(٢٣٦/٣ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٩٤٧ ) (٦ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٢٩٨ ،٢٩٧/٦ ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤٢/٤ﻭﻣﺴﻠﻢ ).(١٢٢٩
٧٠ ﺚ ﻋﻠﻰ ﺃﺻﻠﻬﻤﺎ ﻧﺺ. ﻋﻤﺮﺓ 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 ﻌﻤﺮﺓ 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 ﻌﻤﺮﺓ ﺇﱃ ﺍﳊﹶﺞ :ﺃﺣ ﺪ ﻧﻮﻋﻴﻪ ،ﻭﻫﻮ ﲤﺘﻊ ﺍﻟﻘِﺮﺍﻥ ،ﻓﺈﻧﻪ ﻟﻐ ﹸﺔ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﺍﻟﺘﱰﻳ ﹶﻞ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺷﻬِﺪﻭﺍ ﺑﺬﻟﻚ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑ ﻦ ﻋﻤﺮ: ﳊﺞ ،ﻓﺒﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﱠﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ،ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ ﻋﺎﺋﺸﺔ ،ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﺍﻟﺬﻯ ﺻﻨﻌﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻫﻮ ﻣﺘﻌﺔ ﺍﻟﻘِﺮﺍﻥ ﺑﻼ ﺷﻚ ،ﻛﻤﺎ ﻗﻄﻊ ﺑﻪ ﺃﲪﺪ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻗﺎﻝ) :ﲤﺘﻊ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ،ﻭﲤﺘﻌﻨﺎ ﻣﻌﻪ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ) .(٢ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ ﳌﻄﺮﻑ) :ﺃﹸﺣﺪﺛﻚ ﺣﺪﻳﺜﹰﺎ ﻋﺴﻰ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻨﻔﻌﻚ ﺑﻪ، ﺕ( .ﻭﻫﻮ ﰲ ﺻﺤﻴﺢ ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﲨﻊ ﺑﻴﻦ ﺣ ﺞ ﻭ ﻋ ﻤ ﺮﺓٍ ،ﱠﰒ ﱂ ﻳﻨ ﻪ ﻋﻨﻪ ﺣﺘﻰ ﻣﺎ ﻣﺴﻠﻢ) ،(٣ﻓﺄﺧﱪ ﻋﻦ ﻗِﺮﺍﻧﻪ ﺑﻘﻮﻟﻪ :ﲤﺘﻊ .ﻭﺑﻘﻮﻟﻪ :ﲨﻊ ﺑﲔ ﺣﺞ ﻭ ﻋ ﻤﺮﺓ. ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ :ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﺎﻝ) :ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﺴﻔﹶﺎﻥ ،ﻓﻘﺎﻝ :ﻛﺎﻥ ﻋﺜﻤﺎ ﹸﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﺃﻭ ﺍﻟﻌﻤﺮﺓ ،ﻓﻘﺎﻝ ﻋﻠ ﻰ :ﻣﺎ ﺗﺮﻳﺪ ﺇﱃ ﻭﻋﺜﻤﺎ ﹸﻥ ﺑ ﻌ ﺃﻣﺮ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗﻨﻬﻰ ﻋﻨﻪ؟ ﻗﺎﻝ ﻋﺜﻤﺎ ﹸﻥ :ﺩﻋﻨﺎ ِﻣﻨﻚ ،ﻓﻘﺎﻝ :ﺇﱏ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺩﻋﻚ ،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 ﻭﻋﺜﻤﺎﻥ ﺑ ﻌ ﺃﻥ ﺗﻨﻬﻰ ﻋﻦ ﺃﻣ ٍﺮ ﻓﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﻋﻠﻰ ،ﺃﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﺎ(. ﺕ ﻋﺜﻤﺎﻥ ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻯ ﻭﺣﺪﻩ 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 ﺳـﻨﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻘﻮﻝ ﺃﺣﺪ().(١ ﺖ َﻷ ﺩ ﻚ ﺑﻌ ﻤ ﺮ ٍﺓ ﻭ ﺣﺠﺔ ،ﻭﻗﺎﻝ :ﻣﺎ ﻛﻨ ﻟﺒﻴ ﻓﻬﺬﺍ ﻳﺒﻴﻦ ،ﺃﻥ ﻣﻦ ﲨﻊ ﺑﻴﻨﻬﻤﺎ ،ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ 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 ﺗﺮﻳﺪ 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 ﻳﻨﺴﺦ ،ﻭﺃﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﹰﺎ ﺗﻘﺮﻳﺮﹰﺍ ﻟﻼﻗﺘﺪﺍﺀ ﺑﻪ ﻭﻣﺘﺎﺑﻌﺘﻪ ﰲ ﺍﻟﻘِﺮﺍﻥ ،ﻭﺇﻇﻬﺎﺭﹰﺍ ﻟﺴـﻨﺔ ﻰ ﻋﻨﻬﺎ ﻋﺜﻤﺎﻥ ﻣﺘﺄ ﻭﻻﹰ ،ﻭﺣﻴﻨﺌﺬ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻣﺴﺘﻘﻞ ﲤﺎﻡ ﺍﻟﻌﺸﺮﻳﻦ. ﺍﳊﺎﺩﻯ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﺎ ﻗﺎﻟﺖ) :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ﻡ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﺄﻫﻠﻠﻨﺎ ﺑﻌﻤﺮﺓ ،ﰒ ﻗﺎﻝ ﺤﻞﱠ ﺤﻞﱡ ﺣﺘﻰ ﻳ ِ ﳊ ﺞ ﻣ ﻊ ﺍﻟ ﻌ ﻤ ﺮﺓِ ،ﹸﺛﻢ ﻻ ﻳ ِ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﻛﺎ ﹶﻥ ﻣﻌﻪ ﻫ ﺪﻯ ،ﹶﻓ ﹾﻠﻴ ﻬِﻠ ﹾﻞ ﺑﺎ ﹶ ﻣﻨﻬﻤﺎ ﺟﻤِﻴﻌﹰﺎ().(٢ ﻭﻣﻌﻠﻮﻡ :ﺃﻧﻪ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍ ﺪﻯ ،ﻓﻬﻮ ﺃﻭﱃ ﻣﻦ ﺑﺎﺩﺭ ﺇﱃ ﻣﺎ ﺃﻣﺮ ﺑﻪ ،ﻭﻗﺪ ﺩﻝ ﻋﻠﻴﻪ ﺳﺎﺋ ﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺫﻛﺮﻧﺎﻫﺎ ﻭﻧﺬﻛﺮﻫﺎ. ﳋﻠﹶﻒ ﺇﱃ ﺇﳚﺎﺏ ﺍﻟﻘِﺮﺍﻥ ﻋﻠﻰ ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍ ﺪﻯ، ﺴﻠﹶﻒ ﻭﺍ ﹶ ﻭﻗﺪ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟ ﻭﺍﻟﺘﻤﺘﻊ ﺑﺎﻟ ﻌﻤﺮﺓ ﺍﳌﻔﺮﺩﺓ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺴﻖ ﺍﳍﺪﻯ ،ﻣﻨﻬﻢ :ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﲨﺎﻋﺔ، ﻓﻌﻨﺪﻫﻢ ﻻ ﳚﻮﺯ ﺍﻟﻌﺪﻭ ﹸﻝ ﻋﻤﺎ ﻓﻌﻠﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻣﺮ ﺑﻪ ﺃﺻﺤﺎﺑﻪ ،ﻓﺈﻧﻪ ﻗﺮﻥ ﻭﺳﺎﻕ ﻯ ﻣﻌﻪ ﺑﺎﻟﻔﺴﺦ ﺇﱃ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ،ﻓﺎﻟﻮﺍﺟﺐ :ﺃﻥ ﻧﻔﻌﻞ ﻛﻤﺎ ﺍ ﹶﳍﺪﻯ ،ﻭﺃﻣﺮ ﹸﻛ ﱠﻞ ﻣﻦ ﻻ ﻫ ﺪ ﻓﻌﻞ ،ﺃﻭ ﻛﻤﺎ ﺃﻣﺮ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺻ ﺢ ﻣِﻦ ﻗﻮﻝ ﻣﻦ ﺣﺮﻡ ﻓﺴﺦ ﺍﳊﺞ ﺇﱃ ﺍﻟ ﻌﻤﺮﺓ 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 ﺣﺘﻰ ﺍﺳﺘﻮﺕ ﺑﻪ ﺭﺍﺣِﻠﺘﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺀ ،ﺣ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ﻭﺳﺒﺢ ﺕ ﺎ ﺣﺘﻰ ﺃﺻﺒﺢ ،ﰒ ﺭ ِﻛ ﻓﺒﺎ ﻭﻛﺒﺮ ﱠﰒ ﺃﻫ ﱠﻞ ﲝ ﺞ ﻭ ﻋﻤﺮﺓ ،ﻭﺃﻫ ﱠﻞ ﺍﻟﻨﺎ ﺱ ﻤﺎ ،ﻓﻠﻤﺎ ﻗﹶﺪﻣﻨﺎ ،ﺃﻣ ﺮ ﺍﻟﻨﺎﺱ ،ﻓﺤﻠﱡﻮﺍ ،ﺣﱴ ﺇﺫﺍ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٣٧ ،٣٣٦/٣ ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٤١١ ،٤١٠/١
٧٢ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﺘﺮﻭﻳ ِ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 :ﻟﺒﻰ ﺍﻟﻠﱠﻪ ج ﻳﻠﺒﻰ ﺑﺎﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌﺎﹰ ،ﻗﺎﻝ ﺑﻜﺮ :ﻓﺤﺪﺛ ﺻﺒﻴﺎﻧﺎﹰ، ﺖ ﺃﻧﺴﺎﹰ ،ﻓﺤﺪﺛﺘﻪ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ،ﻓﻘﺎﻝ ﺃﻧﺲ :ﻣﺎ ﺗﻌﺪﻭﻧﻨﺎ ﺇﻻ ِ ﳊ ﺞ ﻭﺣﺪﻩ ،ﻓﻠﻘﻴ ﺑﺎ ﹶ )(٢ ﺴ ﻦ ﺠﹰﺎ( .ﻭﺑﲔ ﺃﻧﺲ ﻭﺍﺑﻦ ﻋﻤﺮ ﰲ ﺍﻟ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ) :ﹶﻟﺒﻴ ﻚ ﻋ ﻤ ﺮ ﹰﺓ ﻭ ﺣ ﲰﻌ ﺳﻨﺔﹲ ،ﺃﻭ ﺳﻨ ﹲﺔ ﻭﺷﻲ ٌﺀ. ﻭﰱ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰉ ﺇﺳﺤﺎﻕ ،ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﻴﺐ ،ﻭﺣﻤﻴﺪ، ﺠﹰﺎ().(٣ ﻚ ﻋ ﻤ ﺮ ﹰﺓ ﻭ ﺣ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫ ﱠﻞ ﻤﺎ) :ﹶﻟﺒﻴ ﺃﻢ 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) :ﹶﻟﺒﻴ ﺍﻟﻨ ﱮ ج ،ﻳﹶﻠﺒﻰ ﻭﺭﻭﻯ ﺍﻟﻨﺴﺎﺋﻰ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺃﲰﺎﺀ ،ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ) :ﲰﻌﺖ ﺍﻟﻨ ِﺑ ِﻬﻤﺎ().(٤ ﳊ ﺞ ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ ،ﻋﻦ ﺃﻧﺲ) :ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻫ ﱠﻞ ﺑﺎ ﹶ ﻭﺍﻟ ﻌﻤﺮﺓ 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 ﻋﻤﺮﺓ .ﻭﻣﻦ ﺣﺪﻳﺚ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻰ ﻋﻦ ﺃﻧﺲ ﻛﺬﻟﻚ ،ﻭﻋﻦ ﺃﰉ ﻗﺪﺍﻣﺔ ﻋﻦ ﺃﻧﺲ ﻣﺜﻠﻪ ،ﻭﺫﻛﺮ ﻭﻛﻴﻊ :ﺣﺪﺛﻨﺎ ﻣﺼﻌﺐ 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 ﺃﺭﺑﻊ ﻋﻤﺮ، ﻓﺬﻛﺮﻫﺎ ﻭﻗﺎﻝ :ﻭ ﻋﻤﺮﺓ ﻣﻊ ﺣﺠﺘﻪ (..ﻭﻗﺪ ﺗﻘﺪﻡ. ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺃﰉ ﻗﻼﺑﺔ ﻭﺣﻤﻴﺪ 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 ﻣﺘﻔِﻘﻮﻥ ﻋﻦ ﺃﻧﺲ ،ﺃﻥ ﻟﻔﻆ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﺇﻫﻼ ﹰﻻ ﲝ ﺞ ﻭﻋﻤﺮﺓ ﻣﻌﺎﹰ ،ﻭﻫﻢ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ ،ﻭﺃﺑﻮ ﻗِﻼﺑﺔ ،ﻭﺣﻤﻴﺪ ﺑﻦ ﻫﻼﻝ، ﻭﺣﻤﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ ،ﻭﺛﺎﺑﺖ ﺍﻟﺒﻨﺎﱏ، ﻭﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ ،ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺻﻬﻴﺐ ،ﻭﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻰ ،ﻭﳛﲕ ﺑﻦ ﺃﰉ ﺇﺳﺤﺎﻕ ،ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻭﻣﺼﻌﺐ ﺑ ﻦ ﺳﻠﻴﻢ ،ﻭﺃﺑﻮ ﺃﲰﺎﺀ ،ﻭﺃﺑﻮ ﻗﹸﺪﺍﻣﺔ ﻋﺎﺻﻢ ﺑﻦ ﺣﺴﲔ، ﻭﺃﺑﻮ ﻗﺰﻋﺔ ﻭﻫﻮ ﺳﻮﻳﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﺒﺎﻫﻠﻰ. ﻓﻬﺬﻩ ﺃﺧﺒﺎﺭ ﺃﻧﺲ ﻋﻦ ﻟﻔﻆ ﺇﻫﻼﻟﻪ ج ﺍﻟﺬﻯ ﲰﻌﻪ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻋﻠ ﻰ ﻭﺍﻟﱪﺍﺀ ﻳﺨﱪﺍﻥ ﻋﻦ ﺇﺧﺒﺎﺭﻩ ج ﻋﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻘِﺮﺍﻥ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻳﻀﺎﹰ ،ﻳﺨﱪ ﺃﹶﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﻌﻠﻪ ،ﻭﻫﺬﺍ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻳﺨﱪ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻥ ﺭﺑﻪ ﺃﻣﺮﻩ ﺑﺄﻥ ﻳﻔﻌﻠﻪ، ﻭﻋﻠﱠﻤﻪ ﺍﻟﻠﱠﻔﻆ ﺍﻟﺬﻯ ﻳﻘﻮﻟﻪ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ،ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻳﻀﹰﺎ ﳜﱪ ،ﺃﻧﻪ ﲰ ﻊ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻠﺒﻰ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﻭﻫﺆﻻﺀ ﺑﻘﻴ ﹸﺔ ﻣ ﻦ ﺫﻛﺮﻧﺎ ﳜﱪﻭﻥ ﻋﻨﻪ ،ﺑﺄﻧﻪ ﻓﻌﻠﻪ ،ﻭﻫﺬﺍ ﻫﻮ ج ﻳﺄ ﻣ ﺮ ﺑﻪ ﺁﻟﻪ ،ﻭﻳﺄﻣﺮ ﺑﻪ ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ. ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺭ ﻭﻭﺍ 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 ﻣﻦ ﺭﻭﻯ ﻓﻌﻠﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﻭﻯ ﻟﻔﻆ ﺇﺣﺮﺍﻣﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﻭﻯ ﺧﱪﻩ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ 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 ﻣﻔﺮِﺩﺍ()،(٢ ﻭﻫﺬﺍ ﺍﺑ ﻦ ﻋﻤﺮ ﻳﻘﻮﻝ) :ﻟﺒﻰ ﺑﺎﳊ ﺞ ﻭﺣﺪﻩ( .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 ﻣﻦ ﺫﻛﺮﰎ ﻻ ﺣﺠﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘِﺮﺍﻥ ،ﻭﻻ ﻋﻠﻰ ﺍﻹﻓﺮﺍﺩ ﺐ ﻟﻠﻌﺪﻭﻝ ﻋﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﻗﲔ ﻣﻊ ﺻﺮﺍﺣﺘﻬﺎ ﻭﺻﺤﺘﻬﺎ؟ ﻓﻜﻴﻒ ﻟﺘﻌﺎﺭﺿﻬﺎ ،ﻓﻤﺎ ﺍﳌﻮﺟ ﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﺎ ،ﻭﺇﳕﺎ ﻇ ﻦ ﻣﻦ ﻇﻦ ﺍﻟﺘﻌﺎﺭﺽ ﻟﻌﺪﻡ ﻭﺃﺣﺎﺩﻳﺜﹸﻬﻢ ﻳﺼﺪ 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 ﲤﺘﻊ ،ﻭﺍﻟﺘﻤﺘﻊ ﻋﻨﺪﻫﻢ ﻳﺘﻨﺎﻭ ﹸﻝ ﺍﻟﻘِﺮﺍﻥ ،ﻭﺍﻟﺬﻳﻦ ﺭﻭﻯ ﻋﻨﻬﻢ ﺃﻧﻪ ﺃﻓﺮﺩ ،ﺭﻭﻯ ﻋﻨﻬﻢ ﺃﻧﻪ ﲤﺘﻊ ،ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻔﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﺎﻝ :ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻭﻋﺜﻤﺎﻥ ﺑﻌﺴﻔﺎﻥﹶ ،ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﺃﻭ ﺍﻟﻌﻤﺮﺓ، 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 ﺃﺩﻋﻚ .ﻓﻠﻤﺎ ﺭﺃﻯ ﻋﻠ ﻰ ﺭﺿﻰ ﻋﻨﻪ ﺫﻟﻚ، ﺃﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﹰﺎ(ﻫﺬﺍ ﻳﺒﲔ ﺃﻥ ﻣﻦ 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 ﻌﻤﺮﺓ ﰲ ﺣﻘﻨﺎ ﻛﻤﺎ ﺗﻨﺎﺯﻉ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ؟ ﻓﻘﺪ ﺍﺗﻔﻖ ﻋﻠﻰ ﻭﻋﺜﻤﺎﻥ ،ﻋﻠﻰ ﺃﻧﻪ ﲤﺘﻊ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻤﺘﻊ ﻋﻨﺪﻫﻢ ﺍﻟﻘِﺮﺍﻥ ،ﻭﰱ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻣﻄﺮﻑ ﻗﺎﻝ :ﻗﺎﻝ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ )ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲨﻊ ﺑﲔ ﺣ ﺞ ﻭ ﻋﻤﺮﺓ ،ﰒ ﺇﻧﻪ ﱂ ﻳﻨﻪ ﻋﻨﻪ ﺣﱴ ﻣﺎﺕ ،ﻭﱂ ﻳﱰﻝ ﻓﻴﻪ ﻗﺮﺁﻥ ﳛﺮﻣﻪ( .ﻭﰱ ﺭﻭﺍﻳﺔ ﻋﻨﻪ :ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﲤﺘﻌﻨﺎ ﻣﻌﻪ ،ﻓﻬﺬﺍ ﻋِﻤﺮﺍﻥ ﻭﻫﻮ ﻣﻦ ﺃﺟ ﱢﻞ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ،ﺃﺧﱪ ﺃﻧﻪ ﲤﺘﻊ، ﻭﺃﻧﻪ ﲨﻊ ﺑﲔ ﺍﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،ﻭﺍﻟﻘﺎﺭِﻥ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺘﻤﺘﻊ ،ﻭﳍﺬﺍ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻴﻪ ﺍ ﹶﳍ ﺪﻯ، ﻯ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﺴ ﺮ ِﻣ ﻦ ﺍﹾﻟ ﻬ ﺪ ِ ﳊ ﺞ ﹶﻓﻤﺎ ﺍ ﺳﺘﻴ ﻭﺩﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻓﻤﻦ ﺗ ﻤﺘ ﻊ ﺑِﺎﻟ ﻌ ﻤ ﺮ ِﺓ ﺇﻟﹶﻰ ﺍ ﹶ ﺻ ﱢﻞ ﰲ ﻫﺬﹶﺍ ﺕ ِﻣ ﻦ ﺭﺑﻰ ﻓﻘﺎﻝ : ،[١٩٦ﻭﺫﻛﺮ ﺣﺪﻳﺚ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱮ ج) :ﺃﺗﺎﱏ ﺁ ٍ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٩٩)(١٢٤٠ ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ).(١٢٤٠
٧٥ ﺍﻟﻮﺍﺩِﻯ ﺍﳌﹸﺒﺎ ﺭ ِﻙ ﻭﻗﻞ :ﻋ ﻤ ﺮ ﹲﺓ ﰲ ﺣﺠﺔ(. ﻯ ﻗﺎﻝ :ﻓﻬﺆﻻﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ :ﻋﻤﺮ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﻋﻠﻰ ،ﻭﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ،ﺭﻭ ﻋﻨﻬﻢ ﺑﺄﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺮﻥ ﺑﲔ ﺍﻟﻌﻤﺮﺓ ﻭﺍﳊﺞ ،ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﺫﻟﻚ ﲤﺘﻌﺎﹰ ،ﻭﻫﺬﺍ ﺃﻧﺲ ﻳﺬﻛﺮ ﺃﻧﻪ ﺳِﻤﻊ ﺍﻟﻨﱮ ج ﻳﻠﺒﻰ ﺑﺎﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ ﲨﻴﻌﹰﺎ. ﻭﻣﺎ ﺫﻛﺮﻩ ﺑﻜ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳌﺰﱏ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻧﻪ ﻟﺒﻰ ﺑﺎﳊﺞ ﻭﺣﺪﻩ ،ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﺖ ﰲ ﺍﺑﻦ ﻋﻤﺮ ﻣﻦ ﺑﻜﺮ ﻣﺜﻞ ﺳﺎﱂ ﺍﺑﻨﻪ ،ﻭﻧﺎﻓﻊ ﺭ ﻭﻭﺍ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ: ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺛﺒ ﻂ ﺑﻜﺮ ﺖ ﰲ ﺍﺑﻦ ﻋﻤﺮ ﻣﻦ ﺑﻜﺮ .ﻓﺘﻐﻠﻴ ﹸ ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ﻌﻤﺮﺓ ﺇﱃ ﺍﳊﺞ ،ﻭﻫﺆﻻﺀ ﺃﺛﺒ ﱮ ج، ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻭﱃ ﻣﻦ ﺗﻐﻠﻴﻂ ﺳﺎﱂ ﻭﻧﺎﻓﻊ ﻋﻨﻪ ،ﻭﺃﻭﱃ ﻣﻦ ﺗﻐﻠﻴﻄﻪ ﻫﻮ ﻋﻠﻰ ﺍﻟﻨ ﻭﻳﺸﺒﻪ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ﻟﻪ :ﺃﻓﺮ ﺩ ﺍﳊﺞ ،ﻓﻈﻦ ﺃﻧﻪ ﻗﺎﻝ :ﻟﺒﻰ ﺑﺎﳊﺞ ،ﻓﺈﻥ ﺇﻓﺮﺍﺩ ﺍﳊﺞ ،ﻛﺎﻧﻮﺍ ﻳﻄﻠﻘﻮﻧﻪ ﻭﻳﺮﻳﺪﻭﻥ ﺑﻪ ﺇﻓﺮﺍﺩ ﺃﻋﻤﺎﻝ ﺍﳊﺞ ،ﻭﺫﻟﻚ ﺭﺩ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻗﺮﻥ ﻗِﺮﺍﻧﹰﺎ ﻃﺎﻑ ﻓﻴﻪ ﻃﻮﺍﻓﲔ ،ﻭﺳﻌﻰ ﻓﻴﻪ ﺳﻌﻴﲔ ،ﻭﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻧﻪ ﺣ ﱠﻞ ﻣﻦ ﺇﺣﺮﺍﻣﻪ ،ﻓﺮﻭﺍﻳﺔ ﻣﻦ 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 ﻣﻔﺮﺩﺍﹰ ،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 ﻌﻤﺮﺓ ﺇﱃ ﺍﳊﹶﺞ ،ﻭﺃﻧﻪ ﺑﺪﺃ، ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ﻌﻤﺮﺓ 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 ﻣﻘﺼﻮﺩﻩ 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) :ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج (...ﺍﳊﺪﻳﺚ .ﻭﻗﻮﻝ ﺍﻟﺰﻫﺮﻯ :ﻭﺣﺪﺛﲎ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﲟﺜﻞ ﺣﺪﻳﺚ ﺳﺎﱂ ﻋﻦ ﺚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ،ﻭﻫﻮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ ﺃﻋﻠﻢ ﺃﻫ ِﻞ ﺃﺑﻴﻪ ﻗﺎﻝ :ﻓﻬﺬﺍ ﻣِﻦ ﺃﺻﺢ ﺣﺪﻳ ٍ ﺯﻣﺎﻧﻪ ﺑﺎﻟﺴـﻨﺔ ،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 ﻣﺘﻤﺘﻌﹰﺎ ﳊ ﺞ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ،ﻓﻴﺘﻌ ﻋﻤﺮ ،ﺍﻟﺮﺍﺑﻌﺔ ﻣﻊ ﺣﺠﺘﻪ( .ﻭﱂ ﻳﻌﺘ ِﻤ ﺮ ﺑﻌﺪ ﺍ ﹶ ﲤﺘﻊ ﻗِﺮﺍﻥ ،ﺃﻭ ﺍﻟﺘﻤﺘﻊ ﺍﳋﺎﺹ. ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،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 ﻌﻤﺮﺓ 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 ﻋﻤﺮ ،ﻭﺇﳕﺎ ﻭﻫﻢ ﺍﺑ ﻦ ﻋﻤﺮ ﰲ ﻛﻮﻥ ﺇﺣﺪﺍﻫﻦ ﰲ ﺭﺟﺐ ،ﻭﻛﻠﻬﻢ ﻗﺎﻟﻮﺍ :ﻭ ﻋﻤﺮﺓ ﻣﻊ ﺣﺠﺘﻪ ،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 ﻤﺘ ﻊ ﻗِﺮﺍﻥ ،ﻭﺃﻓﺮﺩ ﺃﻋﻤﺎﻝ ﺍﳊﺞ ،ﻭﻗﺮﻥ ﺑﲔ ﺍﻟﻨﺴﻜﲔ ،ﻭﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﲨﻌﻪ ﺑﲔ ﺍﻟﻨﺴﻜﲔ ،ﻭﻣﻔﺮﺩﹰﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻄﻮﺍﻓﲔ ﻭﺍﻟﺴﻌﻴﲔ ،ﻭﻣﺘﻤﺘﻌﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺮﻓﱡﻬﻪ ﺑﺘﺮﻙ ﺃﺣﺪ ﺍﻟﺴﻔﺮﻳﻦ. ﻅ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﲨﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ،ﻭﺍﻋﺘﱪ ﺑﻌﻀﻬﺎ ﻭﻣﻦ ﺗﺄﻣﻞ ﺃﻟﻔﺎ ﹶ ﺻﺒ ﺢ ﺍﻟﺼﻮﺍﺏ ،ﻭﺍﻧﻘﺸﻌﺖ ﻋﻨﻪ ﻇﻠﻤﺔ ﺍﻻﺧﺘﻼﻑ ﺑﺒﻌﺾ ،ﻭﻓﻬﻢ ﻟﻐ ﹶﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﺃﺳﻔﺮ ﻟﻪ ﻭﺍﻻﺿﻄﺮﺍﺏ ،ﻭﺍﻟﻠﱠﻪ ﺍﳍﺎﺩﻯ ﻟﺴﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ ،ﻭﺍﳌﻮﻓﻖ ﻟﻄﺮﻳﻖ ﺍﻟﺴﺪﺍﺩ. ﻓﻤﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺃﻓﺮﺩ ﺍﳊﺞ ﻭﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﺃﺗﻰ ﺑﺎﳊﺞ ﻣﻔﺮﺩﺍﹰ ،ﰒ ﻓﺮﻍ ﻣﻨﻪ ،ﻭﺃﺗﻰ ﺑﺎﻟ ﻌﻤﺮﺓ 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 ﺗﺒﻴﻦ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳊﺞ ﻭﺣﺪﻩ ﻭﱂ ﻳﻔﺮﺩ ﻟﻠ ﻌﻤﺮﺓ ﺃﻋﻤﺎﻻ ،ﻓﻘﺪ ﺃﺻﺎﺏ ،ﻭﻋﻠﻰ ﻗﻮﻟﻪ ﺗﺪﻝ ﲨﻴﻊ ﺍﻷﺣﺎﺩﻳﺚ .ﻭﻣﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٩٦/٣
٧٧ ﺤ ﺞ ﻃﻮﺍﻓﹰﺎ ﻋﻠﻰ ﺣﺪﺓ ،ﻭﻟﻠ ﻌﻤﺮﺓ ﻃﻮﺍﻓﹰﺎ ﻋﻠﻰ ﺣﺪﺓ، ﻗﺎﻝ :ﺇﻧﻪ ﻗﺮﻥ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﻃﺎﻑ ﻟﻠ ﺤ ﺞ ﺳﻌﻴﺎﹰ ،ﻭﻟﻠ ﻌﻤﺮﺓ ﺳﻌﻴﺎﹰ ،ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﺎﺑﺘﺔ ﺗﺮﺩ ﻗﻮﻟﻪ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﻗﺮﻥ ﺑﲔ ﻭﺳﻌﻰ ﻟﻠ ﺍﻟﻨﺴﻜﲔ ،ﻭﻃﺎﻑ ﳍﻤﺎ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻭﺳﻌﻰ ﳍﻤﺎ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺗﺸﻬﺪ ﻟﻘﻮﻟﻪ ،ﻭﻗﻮﻟﹸﻪ ﻫﻮ ﺍﻟﺼﻮﺍﺏ. ﳊ ﺞ ﺇﺣﺮﺍﻣﹰﺎ ﻭﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﲤﺘﻊ ،ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻧﻪ ﲤﺘﻊ ﺗ ﻤﺘﻌﹰﺎ 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 ﺳﻮﻕ ﺍ ﹶﳍﺪﻯ ،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 ﻋﻤﺮ ﺍﻟﻨ ﺇﺣﺪﺍﻫﺎ :ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ،ﻭﻫﺬﺍ ﻏﻠﻂ ،ﻓﺈﻥ ﻋ ﻤ ﺮﻩ ﻣﻀﺒﻮﻃ ﹲﺔ ﳏﻔﻮﻇﺔ، ﱂ ﳜﺮﺝ ﰲ ﺭﺟﺐ ﺇﱃ ﺷﺊ ﻣﻨﻬﺎ ﺍﻟﺒﺘﺔ. ﺍﻟﺜﺎﻧﻴﺔ :ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﰲ ﺷﻮﺍﻝ ،ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻭﻫﻢ ،ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺃﻥ ﻂ ﰲ ﻫﺬﺍ ،ﻭﺃﻧﻪ ﺍﻋﺘﻜﻒ ﰲ ﺷﻮﺍﻝ ﻓﻘﺎﻝ :ﺍﻋﺘﻤﺮ ﰲ ﺷﻮﺍﻝ ،ﻟﻜﻦ ﺳﻴﺎﻕ ﺾ ﺍﻟﺮﻭﺍﺓ ﹶﻏِﻠ ﹶ ﺑﻌ ﺍﳊﺪﻳﺚ ،ﻭﻗﻮﻟﻪ) :ﺍﻋﺘﻤﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺛﻼﺙ ﻋ ﻤ ٍﺮ :ﻋﻤﺮﺓ ﰲ ﺷﻮﺍﻝ ،ﻭ ﻋﻤﺮﺗﲔ ﰲ ﺫﻯ ﺍﻟ ِﻘ ﻌﺪﺓ( ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺎﺋﺸﺔ ،ﺃﻭ ﻣ ﻦ ﺩﻭﺎ ،ﺇﳕﺎ ﻗﺼﺪ ﺍﻟ ﻌﻤﺮﺓ. ﺍﻟﺜﺎﻟﺜﺔ :ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ﺑﻌﺪ ﺣﺠﻪ ،ﻭﻫﺬﺍ ﱂ ﻳ ﹸﻘﻠﹾﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺇﳕﺎ ﻳﻈﻨﻪ ﺍﻟﻌﻮﺍﻡ ،ﻭﻣﻦ ﻻ ﺧِﱪﺓ ﻟﻪ ﺑﺎﻟﺴـﻨﺔ. ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﱂ ﻳﻌﺘ ِﻤ ﺮ ﰲ ﺣﺠﺘﻪ ﺃﺻﻼﹰ ،ﻭﺍﻟﺴـﻨﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱴ ﻻ ﻳﻤﻜﻦ ﺭﺩﻫﺎ ﺗﺒ ِﻄﻞﹸ ﻫﺬﺍ ﺍﻟﻘﻮﻝ. ﺍﳋﺎﻣﺴﺔ :ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﻋﻤﺮﺓ ﺣ ﱠﻞ ﻣﻨﻬﺎ ،ﰒ ﺃﺣﺮﻡ ﺑﻌﺪﻫﺎ ﺑﺎﳊﺞ ﻣﻦ ﻣﻜﺔ، ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺗﺒ ِﻄﻞﹸ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺗﺮﺩﻩ. ﻓﺼﻞ
ﻓﻲ اﻷوهﺎم اﻟﺘﻰ وﻗﻊ ﻓﻴﻬﺎ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ ﺣﺞ اﻟﻨﺒﻰ ج
٧٨ ﺲ ﻃﻮﺍﺋﻒ. ﻭﻭﻫﻢ ﰲ ﺣﺠﻪ ﲬ ﺠﹰﺎ ﻣﻔﺮﺩﹰﺍ ﱂ ﻳﻌﺘ ِﻤ ﺮ ﻣﻌﻪ. ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ :ﺍﻟﱴ ﻗﺎﻟﺖ :ﺣ ﺞ ﺣ ﺍﻟﺜﺎﻧﻴﺔ :ﻣﻦ ﻗﺎﻝ :ﺣ ﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﺣ ﱠﻞ ﻣﻨﻪ ،ﰒ ﺃﺣﺮﻡ ﺑﻌﺪﻩ ﺑﺎﳊﺞ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﻏﲑﻩ. ﺤﻞﱠ ﻣﻨﻪ ﻷﺟﻞ ﺳﻮﻕ ﺍ ﹶﳍﺪﻯ ،ﻭﱂ ﻳﻜﻦ ﻗﺎﺭﻧﺎﹰ، ﺍﻟﺜﺎﻟﺜﺔ :ﻣﻦ ﻗﺎﻝ :ﺣﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﱂ ﻳ ِ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺻﺎﺣﺐ )ﺍﳌﻐﲎ( ﻭﻏﲑﻩ. ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﻗﺎﻝ :ﺣ ﺞ ﻗﺎﺭﻧﹰﺎ ﻗِﺮﺍﻧﹰﺎ ﻃﺎﻑ ﻟﻪ ﻃﻮﺍﻓﲔ ،ﻭﺳﻌﻰ ﻟﻪ ﺳﻌﻴﲔ. ﺠﹰﺎ ﻣﻔﺮﺩﺍﹰ ،ﻭﺍﻋﺘﻤﺮ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ. ﺍﳋﺎﻣﺴﺔ :ﻣﻦ ﻗﺎﻝ :ﺣ ﺞ ﺣ ﻓﺼﻞ
ﻓﻲ اﻷﻏﺎﻟﻴﻂ اﻟﺘﻰ وﻗﻊ ﻓﻴﻬﺎ ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻲ إﺣﺮام اﻟﻨﺒﻰ ج
ﺑﻪ.
ﺲ ﻃﻮﺍﺋﻒ. ﻭﻏﻠﻂ ﰲ ﺇﺣﺮﺍﻣﻪ ﲬ ﺇﺣﺪﺍﻫﺎ :ﻣﻦ ﻗﺎﻝ :ﻟﺒﻰ ﺑﺎﻟﻌﻤﺮﺓ ﻭﺣﺪﻫﺎ ،ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻬﺎ. ﳊ ﺞ ﻭﺣﺪﻩ ،ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻪ. ﺍﻟﺜﺎﻧﻴﺔ :ﻣﻦ ﻗﺎﻝ :ﻟﺒﻰ ﺑﺎ ﹶ ﳊ ﺞ ﻣﻔﺮﺩﺍﹰ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟ ﻌﻤﺮﺓ ،ﻭﺯﻋﻢ ﺃﻥ ﺫﻟﻚ ﺧﺎﺹ ﺍﻟﺜﺎﻟﺜﺔ :ﻣﻦ ﻗﺎﻝ :ﻟﺒﻰ ﺑﺎ ﹶ
ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﻗﺎﻝ :ﻟﺒﻰ ﺑﺎﻟﻌﻤﺮﺓ ﻭﺣﺪﻫﺎ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍﳊﹶﺞ ﰲ ﺛﺎﱏ ﺍﳊﺎﻝ. ﺍﳋﺎﻣﺴﺔ :ﻣﻦ ﻗﺎﻝ :ﺃﺣﺮﻡ ﺇﺣﺮﺍﻣﹰﺎ ﻣﻄﻠﻘﹰﺎ ﱂ ﻳﻌﻴﻦ ﻓﻴﻪ ﻧﺴﻜﺎﹰ ،ﰒ ﻋﻴﻨﻪ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ. ﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ 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 ﹶﳍﺪﻯ ،ﻛﻤﺎ ﺹ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱴ ﺗﻮﺍﺗﺮﺕ ﺗﻮﺍﺗﺮﹰﺍ ﻳﻌﻠﻤﻪ ﺃﻫ ﹸﻞ ﺍﳊﺪﻳﺚ ..ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮ ﻓﺼﻞ ﻓﻲ أﻋﺬار اﻟﻘﺎﺋﻠﻴﻦ ﺑﻬﺬﻩ اﻷﻗﻮال ،وﺑﻴﺎن ﻣﻨﺸﺄ اﻟﻮهﻢ واﻟﻐﻠﻂ
ﺃﻣﺎ ﻋﺬﺭ ﻣﻦ ﻗﺎﻝ :ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ،ﻓﺤﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ، ﺃﻥ ﺍﻟﻨﱮ ج ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .ﻭﻗﺪ ﻏﻠﱠﻄﺘﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﻏﲑﻫﺎ ،ﻛﻤﺎ ﰲ ﺖ ﺃﻧﺎ ﻭﻋﺮﻭ ﹸﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳌﺴﺠﺪ ،ﻓﺈﺫﺍ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﳎﺎﻫﺪ ،ﻗﺎﻝ :ﺩﺧﻠ ﺱ ﻳﺼﻠﱡﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ ،ﻗﺎﻝ: ﺠ ﺮ ِﺓ ﻋﺎﺋﺸﺔ ،ﻭﺇﺫﺍ ﻧﺎ ﻋﻤﺮ ﺟﺎﻟﺴﹰﺎ ﺇﱃ ﺣ
٧٩ ﻓﺴﺄﻟﻨﺎﻩ ﻋﻦ ﺻﻼﻢ .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 ﹸﺃﻣﻪ ﺃﻭ ﻳﺎ ﹸﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺃﻻ ﺗﺴﻤﻌ ﳊ ﺍﹸ ﻗﺎﻟﺖ :ﻣﺎ ﻳﻘﻮﻝﹸ؟ ﻗﺎﻝ :ﻳﻘﻮﻝ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻋﺘﻤﺮ ﺃﺭﺑﻊ ﻋ ﻤﺮٍ ،ﺇﺣﺪﺍﻫﻦ ﰲ ﺭﺟﺐ. ﻗﺎﻟﺖ :ﻳﺮ ﺣﻢ ﺍﻟﱠﻠ ﻪ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻣﺎ ﺍﻋﺘﻤﺮ ﻋﻤﺮ ﹰﺓ ﻗﻂﱡ ﺇﻻ ﻭﻫﻮ ﺷﺎ ِﻫﺪ ،ﻭﻣﺎ ﺍﻋﺘﻤﺮ ﰲ ﺭﺟﺐ ﻗﻂ) .(١ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﻧﺲ ،ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺇﻥ ﻋ ﻤﺮﻩ ﹸﻛﻠﱠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ، ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ. ﻓﺼﻞ ﻓﻴﻤﻦ ﻗﺎل إﻧﻪ ج اﻋﺘﻤﺮ ﻓﻲ ﺷﻮﱠال
ﻭﺃﻣﺎ ﻣ ﻦ ﻗﺎﻝ :ﺍﻋﺘﻤﺮ ﰲ ﺷﻮﺍﻝ ،ﻓﻌﺬﹸﺭﻩ ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ )ﺍﳌﻮﻃﺄ( ،ﻋﻦ ﻫﺸﺎﻡ ﺑ ِﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﱂ ﻳﻌﺘﻤﺮ ﺇﻻ ﺛﻼﺛﺎﹰ ،ﺇﺣﺪﺍ ﻫﻦ ﰲ ﺷﻮﺍﻝ ،ﻭﺍﺛﻨﺘﲔ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ) .(٢ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺮﺳﻞ ،ﻭﻫﻮ ﻏﻠﻂ ﺃﻳﻀﺎﹰ ،ﺇﻣﺎ ﻣِﻦ ﻫﺸﺎﻡ ،ﻭﺇﻣﺎ ﻣِﻦ ﻋﺮﻭﺓ ﺃﺻﺎﺑﻪ ﻓﻴﻪ ﻣﺎ ﺃﺻﺎﺏ ﺍﺑﻦ ﻋﻤﺮ .ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﺮﻓﻮﻋﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻭﻫﻮ ﻏﻠﻂ ﺼ ﺢ ﺭﻓﻌﻪ .ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻭﻟﻴﺲ ﺭﻭﺍﻳﺘﻪ ﻣﺴﻨﺪﹰﺍ ﳑﺎ ﻳﺬﻛﺮ 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 ﻳﻌﺘ ِﻤ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ .ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﺈﻥ ﻋﻤﺮﺓ ﻀﻴﺔ ،ﻛﺎﻧﺘﺎ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ﺇﳕﺎ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ، ﺍﳊﹸ ﺪﻳِﺒﻴ ِﺔ ﻭﻋﻤﺮﺓ ﺍﻟ ﹶﻘ ِ ﳉ ﻌﺮﺍﻧﺔ ﺃﻳﻀﹰﺎ ﻛﺎﻧﺖ ﰲ ﺃﻭﻝ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭﺇﳕﺎ ﻭﻗﻊ ﺍﻻﺷﺘﺒﺎﻩ ﺃﻧﻪ ﺧﺮﺝ ﻣﻦ ﻣﻜﺔ ﻭﻋﻤﺮﺓ ﺍ ِ ﻼ ﻣﻌﺘﻤِﺮﹰﺍ ﻣﻦ ﰲ ﺷﻮﺍﻝ ﻟﻠﻘﺎﺀ ﺍﻟﻌﺪﻭ ،ﻭﻓﺮﻍ ﻣﻦ ﻋﺪﻭﻩ ،ﻭﻗﺴﻢ ﻏﻨﺎِﺋﻤﻬﻢ ،ﻭﺩﺧ ﹶﻞ ﻣﻜﺔ ﻟﻴ ﹰ ﺍﳉِﻌﺮﺍﻧﺔ ،ﻭﺧﺮﺝ ﻣﻨﻬﺎ ﻟﻴﻼﹰ ،ﻓﺨﻔﻴﺖ ﻋﻤﺮﺗﻪ ﻫﺬﻩ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﱮ ..ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺵ ﺍﻟﻜﻌ ﻣﺤ 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 ﺣﺠﺘﻪ ،ﻭﲪﻞ ﻫﺆﻻﺀ ﺭﻭﺍﻳﺔ ﻣﻦ ﺭﻭﻯ ﺃﻥ ﺍﳌﺘﻌﺔ ﻛﺎﻧﺖ ﻟﻪ ﺧﺎﺻﺔ ،ﻋﻠﻰ ﺃﻥ ﻯ ﻣﻦ ﻃﺎﺋﻔ ﹰﺔ ﻣﻨﻬﻢ ﺧﺼﻮﺍ ﺑﺎﻟﺘﺤﻠﻴﻞ ﻣﻦ ﺍﻹﺣﺮﺍﻡ ﻣﻊ ﺳﻮﻕ ﺍ ﹶﳍﺪﻯ ﺩﻭﻥ ﻣ ﻦ ﺳﺎﻕ ﺍ ﹶﳍ ﺪ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﺁﺧﺮﻭﻥ ،ﻣﻨﻬﻢ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ .ﻭﻗﺎﻟﻮﺍ :ﻣﻦ ﺗﺄﻣﻞ ﺤﻞﱠ ،ﻻ ﻫﻮ ﻭﻻ ﺃﺣ ﺪ ﳑﻦ ﺳﺎﻕ ﱮ ج ﱂ ﻳ ِ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﺗﺒﻴﻦ ﻟﻪ ﺃﻥ ﺍﻟﻨ ﺍ ﹶﳍﺪﻯ. ﻓﺼﻞ ﺣﺠﱠﺘﻪ ﻓﻲ أﻋﺬار اﻟﺬﻳﻦ وهﻤﻮا ﻓﻲ ﺻﻔﺔ َ
ﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺣ ﺞ ﺣﺠﹰﺎ ﻣﻔﺮﺩﺍﹰ ،ﱂ ﻳﻌﺘ ِﻤ ﺮ ﻓﻴﻪ ،ﻓﻌﺬﺭﻩ ﻣﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ،ﹶﻓ ِﻤﻨﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﺑ ﻌﻤﺮﺓ، ﻋﺎﺋﺸﺔ ،ﺃﺎ ﻗﺎﻟﺖ :ﺧﺮﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ﻡ ﺣ ﳊ ﺞ) .(١ﻭﻗﺎﻟﻮﺍ: ﻭ ِﻣﻨﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﲝ ﺞ ﻭ ﻋﻤﺮﺓ ،ﻭ ِﻣﻨﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﲝﺞ ،ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎ ﹶ ﳊ ﺞ ﻭﺣﺪﻩ. ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴ ﻢ ﻭﺍﻟﺘﻨﻮﻳﻊ ،ﺻﺮﻳﺢ ﰲ ﺇﻫﻼﻟﻪ ﺑﺎ ﹶ )(٢ ﳊ ﺞ ﻣﻔﺮﺩﹰﺍ( . ﻭﳌﺴﻠﻢ ﻋﻨﻬﺎ) :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻫ ﱠﻞ ﺑﺎ ﹶ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ) :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﺒﻰ 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 ﻧﻨﻮِﻯ ﺇﻻ ﺍ ﹶ ﻧﻌ ِﺮﻑ ﺍﻟﻌ ﻤ ﺮ ﹶﺓ().(٦ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ،ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻗﺎﻝ ) :ﺣ ﺞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج، ﻑ ﺑﺎﻟﺒﻴﺖ] ،ﰒ ﱂ ﻓﺄﺧﱪﺗﲎ ﻋﺎﺋﺸ ﹸﺔ ﺃ ﱠﻥ ﺃﻭﻝ ﺷﻲﺀ ﺑﺪﺃ ﺑﻪ ﺣﲔ ﹶﻗ ِﺪ ﻡ ﻣﻜﺔ ،ﺃﻧﻪ ﺗﻮﺿﺄ ،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 ﺃﻭﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ،ﺍﻟ ﱠﻄﻮﺍ ﰒ ﱂ ﺗﻜﹸﻦ ﻋﻤﺮﺓﹲ ،ﰒ ﻋ ﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣِﺜ ﹸﻞ ﺫﻟﻚ ،ﰒ ﺣ ﺞ ﻋﺜﻤﺎﻥﹸ ،ﻓﺮﺃﻳﺘﻪ ﺃﻭ ﹸﻝ ﺷﺊ ﺑﺪﺃ ﺖ ﻣﻊ ﻑ ﺑﺎﻟﺒﻴﺖِ ،ﰒ ﱂ ﺗﻜﹸﻦ ﻋﻤﺮﺓﹲ ،ﰒ ﻣﻌﺎﻭﻳﺔ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﻋﻤﺮ ،ﰒ ﺣﺠﺠ ﺑﻪ ﺍﻟﻄﹸﻮﺍ ﺖ ﺃﰉ :ﺍﻟﺰﺑ ِﲑ ﺑﻦ ﺍﻟﻌ ﻮﺍﻡ ،ﻓﻜﺎﻥ ﺃﻭﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ،ﰒ ﱂ ﺗﻜﹸﻦ ﻋﻤﺮﺓﹸ ،ﰒ ﺭﺃﻳ ﻓﻌﻞ ﺫﻟﻚ ﺍﺑ ﻦ ﻋﻤﺮ ،ﰒ ﱂ ﻳﻨ ﹸﻘﻀﻬﺎ ﻋ ﻤ ﺮﺓﹰ ،ﻭﻫﺬﺍ ﺍﺑﻦ ﻋﻤﺮ ﻋﻨﺪﻫﻢ ،ﻓﻼ ﻳﺴﺄﻟﹸﻮﻧﻪ ﻭﻻ ﺃﺣﺪ ﻀﻌﻮﻥ ﺃﻗﺪﺍﻣﻬﻢ ﺃ ﻭ ﹶﻝ ﻣﻦ ﺍﻟﻄﱠﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ،ﰒ ﻻ ﳑﻦ ﻣﻀﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺒﺪﺅﻭﻥ ﺑﺸﺊ ﺣﲔ ﻳ ﺖ ﺗﻄﹸﻮﻓﺎﻥ ﺖ ﺃﹸﻣﻰ ﻭﺧﺎﻟﱴ ﺣﲔ ﺗ ﹾﻘ ﺪﻣﺎﻥِ ،ﻻ ﺗﺒﺪﺁﻥ ﺑﺸﺊ ﺃﻭﻝ ﻣِﻦ ﺍﻟﺒﻴ ِ ﺤﻠﱡﻮﻥ ،ﻭﻗﺪ ﺭﺃﻳ ﻳ ِ ﻼﻥِ ،ﻭﻗﺪ ﺃﺧﱪﺗﲎ ﹸﺃﻣﻰ ﺃﺎ ﺃﻫﻠﱠﺖ ﻫﻰ ﻭﺃﹸﺧﺘﻬﺎ ﻭﺍﻟﺰﺑﲑ ،ﻭﻓﻼﻥﹲ ،ﻭﻓﻼ ﹲﻥ ﺤﱠ ﺑﻪ ،ﰒ ﺇﻤﺎ ﻻ ﺗ ِ )(١ ﺴﺤﻮﺍ ﺍﻟ ﺮ ﹾﻛ ﻦ ﺣﻠﱡﻮﺍ( . ﺑ ﻌﻤﺮﺓ ،ﻓﻠﻤﺎ ﻣ ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ( :ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻭﻭ ﻫﻴﺐ ﺑ ﻦ ﺧﺎﻟﺪ ،ﻛﻼﳘﺎ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻗﺎﻟﺖ )ﺧﺮ ﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﳊﺠﺔ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔ ِﺔ ﻗﺎﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﻳﻬ ﱠﻞ ﲝ ﺞ ﻯﺍِ ﺍﻟﻠﱠﻪ ج ﻣﻮﺍﻓِﲔ ﻟِﻬﻼ ِﻝ ﺫ ِ ﹶﻓ ﹾﻠﻴ ِﻬﻞﱠ ،ﻭ ﻣ ﻦ ﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳِ ﻬﻞﱠ ﺑﻌ ﻤ ﺮ ٍﺓ ﹶﻓ ﹾﻠﻴِ ﻬﻞﱠ ﺑﻌ ﻤ ﺮ ِﺓ(( ،ﰒ ﺍﻧﻔﺮﺩ ﻭ ﻫﻴﺐ ﰲ ﺣﺪﻳﺜﻪ ﺑﺄﻥ ﻗﺎﻝ ﻋﻨﻪ ﺖ ﺑﻌ ﻤ ﺮ ٍﺓ( .ﻭﻗﺎﻝ ﺍﻵﺧﺮ) :ﻭﹶﺃﻣﺎ ﺃﻧﺎ ﻓﹸﺄ ِﻫﻞﱡ ج) :ﻓﺈﻧﻰ ﻟﻮﻻ ﺃﻧﻰ ﹶﺃ ﻫ ﺪﻳﺖَ ،ﻷ ﻫﹶﻠ ﹾﻠ ﳊ ﺞ ﻣﻔﺮﺩﹰﺍ. ﳊ ﺞ() .(٢ﻓﺼ ﺢ ﲟﺠﻤﻮﻉ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﺃﻧﻪ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ ﺑﺎ ﹶ ﻓﺄﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ ﻋﺬﺭﻫﻢ ﻇﺎﻫﺮ ﻛﻤﺎ ﺗﺮﻯ ،ﻭﻟﻜﻦ ﻣﺎ ﻋﺬﺭﻫﻢ ﰲ ﺣﻜﻤﻪ ﻭﺧﱪﻩ ﻯ ﻭﻗﺮﻧﺖ( ،ﻭﺧﱪ ﻣﻦ ﻫﻮ ﺖ ﺍ ﹶﳍ ﺪ ﺍﻟﺬﻯ ﺣﻜﻢ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﺃﺧﱪ ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ) :ﺳﻘ 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 ﺍﻟﻨﺎ ِ ﺤ ﻚ ِﺑ )ﹶﻟﺒﻴ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺣﲔ ﻳﺨﱪ ﺃﻧﻪ ﺃﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﻭﻟﺒﻰ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﻭﺧ ﱪ ﺯﻭﺟﺘﻪ ﺣﻔﺼ ﹶﺔ ﺤﻞﱠ ﻣﻨﻬﺎ ،ﻓﻠﻢ ﻳﻨ ِﻜ ﺮ ﺫﻟﻚ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﺻﺪﻗﻬﺎ، ﰲ ﺗﻘﺮﻳﺮﻩ ﳍﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﻌﺘ ِﻤ ﺮ ﺑﻌﻤﺮﺓ ﱂ ﻳ ِ ﻭﺃﺟﺎﺎ ﺑﺄﻧﻪ ﻣﻊ ﺫﻟﻚ ﺣﺎﺝ ،ﻭﻫﻮ ج ﻻ ﻳ ِﻘﺮ ﻋﻠﻰ ﺑﺎﻃﻞ ﻳﺴﻤﻌﻪ ﺃﺻﻼﹰ ،ﺑﻞ ﻳﻨﻜﺮﻩ ،ﻭﻣﺎ ﺠ ٍﺔ ﰲ ﻋﺬﺭﻫﻢ ﻋﻦ ﺧﱪﻩ ج ﻋﻦ ﻧﻔﺴﻪ ﺑﺎﻟﻮﺣﻰ ﺍﻟﺬﻯ ﺟﺎﺀﻩ ﻣﻦ ﺭﺑﻪ ،ﻳﺄﻣﺮﻩ ﻓﻴﻪ ﺃﻥ ﻳِ ﻬﻞﱠ ﲝ ﻋ ﻤ ﺮﺓٍ ،ﻭﻣﺎ ﻋﺬﺭﻫﻢ ﻋﻦ ﺧﱪ ﻣﻦ ﺃﺧﱪ ﻋﻨﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﺃﻧﻪ ﻗﺮﻥ ،ﻷﻧﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﳛﺞ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٨٣ ،٣٨٢/٣ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٧٧٨
٨٣ ﺑﻌﺪﻫﺎ ،ﻭﺧﱪ ﻣﻦ ﺃﺧﱪ ﻋﻨﻪ ج ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﻣﻊ ﺣﺠﺘﻪ ،ﻭﻟﻴﺲ ﻣﻊ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺃﻓﺮﺩ ﺍﳊ ﺞ ﺕ ﻣﻦ ﺭﰉ ﻳﺄﻣﺮﱏ ﺷ ﹲﺊ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺘﺔ ،ﻓﻠﻢ ﻳ ﹸﻘ ﹾﻞ ﺃﺣ ﺪ ﻣﻨﻬﻢ ﻋﻨﻪ :ﺇﻧﻰ ﺃﻓﺮﺩﺕ ،ﻭﻻ ﺃﺗﺎﱏ ﺁ ٍ ﺤﻞﱠ ﻣِﻦ ﺣﺠﺘﻚ ،ﻛﻤﺎ ﺣﻠﱡﻮﺍ ﻫﻢ ﺱ ﺣﻠﱡﻮﺍ ،ﻭﱂ ﺗ ِ ﺑﺎﻹﻓﺮﺍﺩ ،ﻭﻻ ﻗﺎﻝ ﺃﺣ ﺪ :ﻣﺎ ﺑﺎ ﹸﻝ ﺍﻟﻨﺎ ِ ﻚ ﺑﻌﻤﺮﺓ ﻣﻔﺮﺩﺓ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﲝﺞ ﻣﻔﺮﺩ ،ﻭﻻ ﻗﺎﻝ ﺑﻌﻤﺮﺓ ،ﻭﻻ ﻗﺎﻝ ﺃﺣ ﺪ :ﲰﻌﺘﻪ ﻳﻘﻮﻝ :ﻟﺒﻴ ﺃﺣ ﺪ :ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﺃﺭﺑﻊ ﻋﻤﺮ ﺍﻟﺮﺍﺑﻌﺔ ﺑﻌﺪ ﺣﺠﺘﻪ ،ﻭﻗﺪ ﺷﻬﺪ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻢ ﲰﻌﻮﻩ ﻳﺨِﺒﺮ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻗﺎﺭﻥ ،ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺩﻓﻊ ﺫﻟﻚ ﺇﻻ ﺑﺄﻥ ﻳﻘﺎﻝ :ﱂ ﻳﺴﻤﻌﻮﻩ. ﻂ ﺇﱃ ﻣﻦ ﺃﺧﱪ ﻋﻤﺎ ﻓﻬﻤﻪ ﻫﻮ ﻣِﻦ ﻓﻌﻠﻪ ﻳﻈﻨﻪ ﻛﺬﻟﻚ ﻕ ﺍﻟﻮﻫﻢ ﻭﺍﻟﻐﻠ ِ ﻭﻣﻌﻠﻮﻡ ﻗﻄﻌﹰﺎ ﺃﻥ ﺗﻄ ﺮ ﺃﻭﱃ ﻣﻦ ﺗ ﹶﻄﺮﻕ ﺍﻟﺘﻜﺬﻳﺐ ﺇﱃ ﻣﻦ ﻗﺎﻝ :ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺇﻧﻪ ﱂ ﻳﺴﻤﻌﻪ ،ﻓﺈﻥ ﻫﺬﺍ ﻑ ﺧ ِﱪ ﻣﻦ ﺃﺧﱪ ﻋﻤﺎ ﻇﻨﻪ ﻣِﻦ ﻓﻌﻠﻪ ﻭﻛﺎﻥ ﻭﺍﳘﺎﹰ ،ﻓﺈﻧﻪ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﺘﻜﺬﻳﺐ ،ﺑِﺨﻼ ِ ﻻ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﻜﺬﺏ ،ﻭﻟﻘﺪ ﻧﺰﻩ ﺍﻟﻠﱠﻪ ﻋﻠﻴﺎﹰ ،ﻭﺃﻧﺴﺎﹰ ،ﻭﺍﻟﱪﺍﺀ ،ﻭﺣﻔﺼﺔ ﻋﻦ ﺃﻥ ﻳﻘﻮﻟﻮﺍ: ﲰﻌﻨﺎﻩ ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﱂ ﻳﺴﻤﻌﻮﻩ ،ﻧﺰﻫﻪ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻪ :ﺃﻥ ﺍﻓﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﱂ ﻳﻔﻌﻠﻪ ،ﻫﺬﺍ ﻣِﻦ ﺃﳏﻞ ﺍﳌﹸﺤﺎﻝ ،ﻭﺃﺑﻄ ِﻞ ﺍﻟﺒﺎﻃﻞ ،ﻓﻜﻴﻒ ﻭﺍﻟﺬﻳﻦ ﺫﻛﺮﻭﺍ ﺍﻹﻓﺮﺍﺩ ﻋﻨﻪ ﱂ ﻳﺨﺎﻟﻔﻮﺍ ﻫﺆﻻﺀ ﰲ ﻣﻘﺼﻮﺩﻫﻢ ،ﻭﻻ ﻧﺎﻗﻀﻮﻫﻢ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩﻭﺍ ﺇﻓﺮﺍﺩ ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﻋﻤﻞ ﺍﳌﻔﺮﺩ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﻋﻤﻠﻪ ﺯﻳﺎﺩ ﹲﺓ ﻋﻠﻰ ﻋﻤﻞ ﺍﳌﻔﺮﺩ .ﻭﻣﻦ ﺭﻭﻯ ﻋﻨﻬﻢ ﻣﺎ ﻳﻮﻫِﻢ ﺧﻼﻑ ﻫﺬﺍ ،ﻓﺈﻧﻪ ﻋﺒﺮ ﲝﺴﺐ ﻣﺎ ﻓﻬﻤﻪ ،ﻛﻤﺎ ﲰﻊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﻋﻤﺮ ﻳﻘﻮﻝ :ﺃﻓﺮﺩ ﺍﳊﺞ ،ﻓﻘﺎﻝ :ﻟﺒﻰ ﺑﺎﳊ ﺞ ﻭﺣﺪﻩ ،ﻓﺤﻤﻠﻪ ﻋﻠﻰ ﺍﳌﻌﲎ .ﻭﻗﺎﻝ ﺳﺎﱂ ﺍﺑﻨﻪ ﻋﻨﻪ ﻭﻧﺎﻓﻊ ﻣﻮﻻﻩ :ﺇﻧﻪ ﲤﺘﻊ ،ﻓﺒﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌﻤﺮﺓ ،ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ،ﻓﻬﺬﺍ ﺳﺎﱂ ﻳﺨ ﱪ ﲞﻼﻑ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺑﻜﺮ ،ﻭﻻ ﺼ ﺢ ﺗﺄﻭﻳﻞ ﻫﺬﺍ ﻋﻨﻪ ﺑﺄﻧﻪ ﺃﻣﺮ ﺑﻪ ،ﻓﺈﻧﻪ ﻓﺴﺮﻩ ﺑﻘﻮﻟﻪ :ﻭﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌﻤﺮﺓ ،ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ، ﻳ ِ ﻭﻛﺬﺍ ﺍﻟﺬﻳﻦ ﺭ ﻭﻭﺍ ﺍﻹﻓﺮﺍﺩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻓﻬﻤﺎ :ﻋﺮﻭﺓ ،ﻭﺍﻟﻘﺎﺳﻢ ،ﻭﺭﻭﻯ ﺍﻟﻘِﺮﺍﻥ ﻋﻨﻬﺎ ﻋﺮﻭﺓﹸ ،ﻭﳎﺎﻫﺪ ،ﻭﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻳﺮﻭﻯ ﻋﻦ ﻋﺮﻭﺓ ﺍﻹﻓﺮﺍﺩ ،ﻭﺍﻟﺰﻫﺮﻯ ﻳﺮﻭﻯ ﻋﻨﻪ ﺖ ﺭِﻭﺍﻳ ﹸﺔ ﺍﻹﻓﺮﺍﺩ ﻂ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﺳﻠﻤﺖ ﺭﻭﺍﻳﺔ ﳎﺎﻫﺪ ،ﻭﺇﻥ ﺣِ ﻤﹶﻠ ﺍﻟﻘِﺮﺍﻥ .ﻓﺈﻥ ﻗﺪﺭﻧﺎ ﺗﺴﺎﻗﹸ ﹶ ﻋﻠﻰ ﺃﻧﻪ ﺃﻓﺮﺩ ﺃﻋﻤﺎﻝ ﺍﳊﺞ ،ﺗﺼﺎﺩﻗﺖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺻﺪﻕ 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 ﺣﺠ ﹰﺔ ﻭﺍﺣﺪﺓ ﱂ ﻳ ﻑ ﺍﻟ ﻌﻤﺮﺓ ،ﻓﺈﺎ ﻛﺎﻧﺖ ﺃﺭﺑﻊ ﻣﺮﺍﺕ.
٨٤ ﻭﺃﻣﺎ ﻗﻮﳍﻤﺎ :ﲤﺘﻊ ﺑﺎﻟﻌﻤﺮﺓ ﺇﱃ ﺍﳊﺞ ،ﻭﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ،ﻓﺤﻜﻴﺎ ِﻓﻌﻠﹶﻪ ،ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﻻ ﳛﺘﻤِﻞ ﻏﲑ ﻣﻌﲎ ﻭﺍﺣﺪ ،ﻓﻼ ﳚﻮﺯ ﺭﺩﻩ ﺑﺎﻤﻞ ،ﻭﻟﻴﺲ ﰲ ﺭﻭﺍﻳﺔ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﻭﻋﻤﺮﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺃﻧﻪ ﺃﻫ ﱠﻞ ﺑﺎﳊ ﺞ ﻣﺎ ﻳﻨﺎﻗﺾ ﺭﻭﺍﻳﺔ ﳎﺎﻫﺪ ﻭﻋﺮﻭﺓ ﻋﻨﻬﺎ ﺃﻧﻪ ﻗﺮﻥ ،ﻓﺈﻥ ﺍﻟﻘﺎﺭِﻥ ﺣﺎﺝ ﻣﻬِﻞ ﺑﺎﳊ ﺞ ﻗﻄﻌﺎﹰ ،ﻭ ﻋﻤﺮﺗﻪ ﺟﺰﺀ ﻣﻦ ﺣﺠﺘﻪ ،ﻓﻤﻦ ﺃﺧﱪ ﻋﻨﻬﺎ ﺃﻧﻪ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ،ﻓﻬﻮ ﻏ ﲑ ﺻﺎﺩﻕ ،ﻓﺈﻥ ﺿﻤﺖ ﺭِﻭﺍﻳﺔ ﳎﺎﻫﺪ ﺇﱃ ﺭﻭﺍﻳﺔ ﻋﻤﺮﺓ ﻭﺍﻷﺳﻮﺩ ،ﰒ ﺿﻤﺘﺎ ﺇﱃ ﺭﻭﺍﻳﺔ ﻋﺮﻭﺓ ،ﺗﺒﻴﻦ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻧﻪ ﻛﺎﻥ ﻗﺎﺭﻧﺎﹰ ،ﻭﺻﺪﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ، ﺐ ﹶﻗﻄﹾﻌﹰﺎ ﺃﻥ ﺣﱴ ﻟﻮ ﱂ ﳛﺘ ِ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 ﺷﻮﺍﻝ ،ﺇﻻ ﺃﻥ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﻻ ﺳﺒﻴﻞ ﺃﺻ ﹰ ﺭﻭﺍﺎ ﻭﻻ ﺗﺄﻭﻳﻠﻬﺎ ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ،ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻒ ﻋﻨﻬﻢ ﻓﻴﻬﺎ ،ﻭﻋﺎﺭﺿﻬﻢ ﻣ ﻦ ﻫﻮ ﺃﻭﺛﻖ ﺍﻤﻠﺔ ﺍﻟﱴ ﻗﺪ ﺍﺿﻄﺮﺑﺖ ﻋﻠﻰ ﺭﻭﺍﺎ ،ﻭﺍﺧﺘِﻠ ﻣﻨﻬﻢ ﺃﻭ ﻣﺜﻠﹸﻬﻢ ﻋﻠﻴﻬﺎ. ﳊﺞ ،ﻓﺎﻟﺼﺮﻳ ﺢ ﻣﻦ ﺣﺪﻳﺜﻪ ﻟﻴﺲ ﻓﻴﻪ ﺷﺊ ﻣﻦ ﻫﺬﺍ ،ﻭﺇﳕﺎ ﻭﺃﻣﺎ ﻗﻮﻝ ﺟﺎﺑﺮ :ﺇﻧﻪ ﺃﻓﺮﺩ ﺍ ﹶ ﻓﻴﻪ ﺇﺧﺒﺎﺭﻩ ﻋﻨﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺃﻢ ﻻ ﻳﻨﻮﻭﻥ ﺇﻻ ﺍﳊﺞ ،ﻓﺄﻳﻦ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﺒﻰ 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 ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻭﻣﺮﻭﻯ ﺑﺎﳌﻌﲎ ،ﻭﺍﻟﻨﺎﺱ ﺧﺎﻟﻔﻮﺍ ﺍﻟﺪﺭﺍﻭﺭﺩﻯ ﰲ ﺫﻟﻚ. ﳊﺞ ،ﻭﺃﻫ ﱠﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ .ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱏ :ﻓﻴﻬﺎ ﻣﻄﺮﻑ ﺑﻦ ﻣﺼﻌﺐ ،ﻋﻦ ﻋﺒﺪ ﻭﻗﺎﻟﻮﺍ :ﺃﻫ ﱠﻞ ﺑﺎ ﹶ ﺖ :ﻟﻴﺲ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰉ ﺣﺎﺯﻡ ،ﻋﻦ ﺟﻌﻔﺮ ﻭﻣﻄﺮﻑ ،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 ﻣﻄﺮﻑ ﺑﻦ ﻣﺼﻌﺐ ﻓﺠﻬﻠﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﻄﺮﻑ ﺃﺑﻮ ﻣﺼﻌﺐ ،ﻭﻫﻮ ﻣﻄﺮﻑ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻄﺮﻑ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻂ ﰲ ﻫﺬﺍ ﺃﻳﻀﺎﹰ ،ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺬﻫﱮ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﻀﻌﻔﺎﺀ( ﻓﻘﺎﻝ: ﺑﻦ ﻳﺴﺎﺭ ،ﻭﳑﻦ ﹶﻏِﻠ ﹶ ﺖ :ﻭﺍﻟﺮﺍﻭﻯ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﻣﻄﺮﻑ ﺑﻦ ﻣﺼﻌﺐ ﺍﳌﺪﱏ ﻋﻦ ﺍﺑﻦ ﺃﰉ ﺫﺋﺐ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ .ﻗﻠ ﺫﺋﺐ ،ﻭﺍﻟﺪﺭﺍﻭﺭﺩﻯ ،ﻭﻣﺎﻟﻚ ،ﻫﻮ ﻣﻄﺮﻑ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﳌﺪﱏ ،ﻭﻟﻴﺲ ﲟﻨﻜﺮ ﺍﳊﺪﻳﺚ ،ﻭﺇﳕﺎ
٨٥ ﻏﺮﻩ 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 ﺍﻟﻮﻫﺎﺏ ﻳﻨﻈﺮ ﻓﻴﻪ ﻣﻦ 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 ﻣﻦ 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 ﺍﻟﻌﻤﺮﺓ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﳊﺞ ،ﻓﻤﻦ ﻗﺎﻝ :ﺃﻫ ﱠﻞ ﺑﺎﳊﹶﺞ ،ﻻ ﻳﻨﺎِﻗﺾ ﻣﻦ ﻗﺎﻝ :ﺃﻫ ﱠﻞ ﻤﺎ ،ﺑﻞ ﻫﺬﺍ ﻓﺼﻞ ،ﻭﺫﺍﻙ ﺃﲨﻞ .ﻭﻣﻦ 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 )ﻟﺒﻴ 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 ﻳﺜﺒﺖ ﺫﻟﻚ ،ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻗﺮﻥ ﰲ ﺣﺠﺔ 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 ﺗﻘﺪﻡ. ﳊﺞ ،ﻭﻟﺒﻰ ﺑﺎ ﹶ ﺑﺎ ﹶ ﻓﺼﻞ ﻓﻲ اﻟﺘﺮﺟﻴﺢ ﻟﺮواﻳﺔ ﻣَﻦ روى اﻟﻘِﺮان
ﻓﺤﺼﻞ ﺍﻟﺘﺮﺟﻴ ﺢ ﻟﺮﻭﺍﻳﺔ ﻣﻦ ﺭﻭﻯ ﺍﻟﻘِﺮﺍﻥ ﻟﻮﺟﻮﻩ ﻋﺸﺮﺓ. ﺃﺣﺪﻫﺎ :ﺃﻢ ﺃﻛﺜ ﺮ ﻛﻤﺎ ﺗﻘﺪﻡ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﻃﹸﺮﻕ ﺍﻹﺧﺒﺎﺭ ﺑﺬﻟﻚ ﺗﻨﻮﻋﺖ ﻛﻤﺎ ﺑﻴﻨﺎﻩ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻓﻴﻬﻢ ﻣﻦ ﺃﺧﱪ ﻋﻦ ﲰﺎﻋﻪ ﻭﻟﻔﻈﻪ ﺻﺮﳛﺎﹰ ،ﻭﻓﻴﻬﻢ ﻣﻦ ﺃﺧﱪ ﻋﻦ ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻓﻌﻞ ﺫﻟﻚ ،ﻭﻓﻴﻬﻢ ﻣﻦ ﺃﺧﱪ ﻋﻦ ﺃﻣﺮ ﺭﺑﻪ ﻟﻪ ﺑﺬﻟﻚ ،ﻭﱂ ﳚﺊ ﺷ ﹲﺊ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻹﻓﺮﺍﺩ. ﺍﻟﺮﺍﺑﻊ :ﺗﺼﺪﻳ ﻖ ﺭﻭﺍﻳﺎﺕ ﻣﻦ ﺭﻭﻯ ﺃﻧﻪ ﺍﻋﺘﻤﺮ ﺃﺭﺑﻊ ﻋﻤﺮ ﳍﺎ.
٨٦ ﺍﳋﺎﻣﺲ :ﺃﺎ ﺻﺮﳛﺔ ﻻ ﲢﺘ ِﻤﻞﹸ ﺍﻟﺘﺄﻭﻳﻞ ،ﲞﻼﻑ ﺭﻭﺍﻳﺎﺕ ﺍﻹﻓﺮﺍﺩ. ﺍﻟﺴﺎﺩﺱ :ﺃﺎ ﻣﺘﻀﻤﻨﺔ ﺯﻳﺎﺩ ﹰﺓ ﺳﻜﺖ ﻋﻨﻬﺎ ﺃﻫ ﹸﻞ ﺍﻹﻓﺮﺍﺩ ﺃﻭ ﻧ ﹶﻔﻮﻫﺎ ،ﻭﺍﻟﺬﺍﻛﺮ ﺍﻟﺰﺍﺋﺪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺴﺎﻛﺖ ،ﻭﺍﳌﹸﹾﺜِﺒﺖ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰱ. ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺭﻭﺍﺓ ﺍﻹﻓﺮﺍﺩ ﺃﺭﺑﻌﺔ :ﻋﺎﺋﺸﺔ ،ﻭﺍﺑ ﻦ ﻋﻤﺮ ،ﻭﺟﺎﺑﺮ ،ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻭﺍﻷﺭﺑﻌﺔ ﺖ ﺭﻭﺍﻳﺔ ﻣﻦ ﻋﺪﺍﻫﻢ ﻟﻠﻘِﺮﺍﻥ ﻋﻦ ﻂ ﺭﻭﺍﻳﺎﻢ ،ﺳِﻠ ﻤ ﺭ ﻭﻭﺍ ﺍﻟﻘِﺮﺍﻥ ،ﻓﺈﻥ ﺻِﺮﻧﺎ ﺇﱃ ﺗﺴﺎﻗﹸ ِ ﻣﻌﺎﺭﺽ ،ﻭﺇﻥ ﺻِﺮﻧﺎ ﺇﻟِﻰ ﺍﻟﺘﺮﺟﻴﺢ ،ﻭﺟﺐ ﺍﻷﺧ ﹸﺬ ﺑﺮﻭﺍﻳﺔ ﻣﻦ ﱂ ﺗﻀﻄِﺮﺏ ﺍﻟﺮﻭﺍﻳ ﹸﺔ ﻋﻨﻪ ﻭﻻ ﺍﺧﺘﻠﻔﺖ ،ﻛﺎﻟﱪﺍﺀ ،ﻭﺃﻧﺲ ،ﻭﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ،ﻭﺣﻔﺼﺔ ،ﻭﻣﻦ ﻣﻌﻬﻢ ﳑﻦ ﺗﻘﺪﻡ. ﺍﻟﺜﺎﻣﻦ :ﺃﻧﻪ ﺍﻟﻨﺴﻚ ﺍﻟﺬﻯ ﺃﹸ ِﻣ ﺮ ﺑﻪ ﻣﻦ ﺭﺑﻪ ،ﻓﻠﻢ ﻳﻜﻦ ﻟﻴﻌﺪﻝ ﻋﻨﻪ. ﺍﻟﺘﺎﺳﻊ :ﺃﻧﻪ ﺍﻟﻨﺴﻚ ﺍﻟﺬﻯ ﺃﹸﻣﺮ ﺑﻪ ﹸﻛﻞﱡ ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ،ﻓﻠﻢ ﻳﻜﻦ ﻟِﻴﺄﻣﺮﻫﻢ ﺑﻪ ﺇﺫﺍ ﺳﺎﻗﹸﻮﺍ ﺍ ﹶﳍﺪﻯ ،ﰒ ﻳﺴﻮﻕ ﻫﻮ ﺍ ﹶﳍﺪﻯ ﻭﻳﺨﺎﻟﻔﻪ. ﺍﻟﻌﺎﺷﺮ :ﺃﻧﻪ ﺍﻟﻨﺴﻚ 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 ﻌﻤﺮﺓ ﰲ ﺍ ﹶ ﻭﹶﺛ ﻤ ﺍﻟﻘﻴﺎﻣﺔ( ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﺎ ﻗﺪ ﺻﺎﺭﺕ ﺟﺰﺀﹰﺍ ﻣﻨﻪ ،ﺃﻭ ﻛﺎﳉﺰﺀ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻪ ،ﲝﻴﺚ ﻻ ﻳﻔﺼﻞ 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 ﻟﻠﺼـﺒ ﻰ ﺍﺑﻦ ﻣﻌﺒﺪ ﻭﻗﺪ ﺃﻫ ﱠﻞ ﲝ ﺞ ﻭﻋﻤﺮﺓ ،ﻓﺄﻧﻜﺮ ﻋﻠﻴﻪ ﺯﻳﺪ ﺑﻦ ﺻﻮﺣﺎﻥ ،ﺃﻭ ﺳﻠﻤﺎﻥ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ،ﻓﻘﺎﻝ ﻟﻪ ﺖ ﻟﺴـﻨﺔ ﻧﺒﻴﻚ ﳏﻤﺪ ج) ،(١ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﺭﻭﺍﻳﺔ ﻋﻤﺮ ﻋﻨﻪ ج ﺃﻥ ﺍﻟﻮﺣﻰ ﻋﻤﺮ :ﻫﺪِﻳ ﺟﺎﺀﻩ ﻣﻦ ﺍﻟﻠﱠﻪ ﺑﺎﻹﻫﻼ ِﻝ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘِﺮﺍﻥ ﺳـﻨﺘﻪ ﺍﻟﱴ ﹶﻓ ﻌﻠﹶﻬﺎ ،ﻭﺍﻣﺘﺜ ﹶﻞ ﺃﻣ ﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ﺑِﻬﺎ. ﻭﺗﺮﺟﻴﺢ ﺛﺎﻟﺚ ﻋﺸﺮ :ﺃﻥ ﺍﻟﻘﺎﺭ ﹶﻥ ﺗﻘ ﻊ ﺃﻋﻤﺎﻟﹸﻪ ﻋﻦ ﹸﻛﻞﱟ ﻣﻦ ﺍﻟﻨﺴﻜﲔ ،ﻓﻴﻘﻊ ﺇﺣﺮﺍﻣﻪ ﻭﻃﻮﺍﻓﹸﻪ ﻭﺳﻌﻴﻪ ﻋﻨﻬﻤﺎ ﻣﻌﺎﹰ ،ﻭﺫﻟﻚ ﺃﻛﻤ ﹸﻞ ﻣِﻦ ﻭﻗﻮﻋﻪ ﻋﻦ ﺃﺣﺪﳘﺎ ،ﻭﻋﻤﻞ ﻛﻞ ﻓﻌﻞ ﻋﻠﻰ ﺣِﺪﺓ. ﻚ ﺍﻟﺬﻯ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺳﻮﻕ ﺍ ﹶﳍﺪﻯ ﺃﻓﻀ ﹸﻞ ﺑﻼ ﻭﺗﺮﺟﻴﺢ ﺭﺍﺑﻊ ﻋﺸﺮ :ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﺴ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) ،(١٤٨/٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٢٩٧٠ﻭﺃﲪﺪ ).(٥٣ ،٣٧ ،٣٤ ،٢٥ ،١٤/١
٨٧ ﻚ ﺧﻼ ﻋﻦ ﺍ ﹶﳍﺪﻯ ،ﻓﺈﺫﺍ ﻗﹶﺮﻥﹶ ،ﻛﺎﻥ ﻫ ﺪﻳﻪ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﺴﻜﲔ ،ﻓﻠﻢ ﺭﻳﺐ ﻣِﻦ ﻧﺴٍ ﻚ ﻣﻨﻬﻤﺎ ﻋﻦ ﻫﺪﻯ ،ﻭﳍﺬﺍ ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﺃﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ﺃﻥ ﺴ ﺨﻞﹸ ﻧ ﻳ ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ﻣﻌﺎﹰ ،ﻭﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﰲ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻘﻮﻟﻪ) :ﺇﱏ ﻳِ ﻬﻞﱠ ﺑﺎ ﹶ ﺖ(. ﻯ ﻭﻗﹶﺮﻧ ﺖ ﺍ ﹶﳍ ﺪ ﺳ ﹾﻘ ﻭﺗﺮﺟﻴﺢ ﺧﺎﻣﺲ ﻋﺸﺮ :ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﺘﻤﺘﻊ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﻟﻮﺟﻮﻩ ﻛﺜﲑﺓ ﳊ ﺞ ﺇﻟﻴﻪ ،ﻭﻣﺤﺎ ﹲﻝ ﺃﻥ ﻳﻨ ﹸﻘﹶﻠﻬﻢ ﻣﻦ ﺍﻟﻔﺎﺿِﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝ ﺍﻟﺬﻯ ﻣﻨﻬﺎ :ﺃﻧﻪ ج ﺃﻣﺮﻫﻢ ﺑﻔﺴﺦ ﺍ ﹶ ﺖ ِﻣ ﻦ ﹶﺃﻣﺮﻯ ﻣﺎ ﻫﻮ ﺩﻭﻧﻪ .ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺗﺄﺳﻒ ﻋﻠﻰ ﻛﻮﻧﻪ ﱂ ﻳﻔﻌﻠﻪ ﺑﻘﻮﻟﻪ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﻯ. ﺠ ﻌ ﹾﻠﺘﻬﺎ ﻋﻤﺮ ﹰﺓ( .ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺃﹶﻣﺮ ﺑﻪ ﹸﻛ ﱠﻞ ﻣﻦ ﱂ ﻳﺴِ ﻖ ﺍ ﹶﳍ ﺪ ﻯ ﻭﹶﻟ ﺖ ﺍ ﹶﳍ ﺪ ﺕ ﳌﹶﺎ ﺳ ﹾﻘ ﺍ ﺳﺘ ﺪﺑ ﺮ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳊ ﺞ ﺍﻟﺬﻯ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﻓﻌﻠﻪ ﻭﻓﻌﻞ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻘِﺮﺍﻥ ﳌﻦ ﺳﺎﻕ ﺍ ﹶﳍ ﺪﻯ ،ﻭﺍﻟﺘﻤﺘﻊ ﳌﻦ ﱂ ﻳﺴﻖ ﺍ ﹶﳍﺪﻯ ،ﻭﻟﻮﺟﻮﻩ ﻛﺜﲑﺓ ﻏﲑ ﻫﺬﻩ ،ﻭﺍﳌﺘﻤﺘﻊ ﺇﺫﺍ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ،ﻓﻬﻮ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﳊﺮﻡ. ﻣﺘﻤﺘﻊ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﻣﻜﺔ ،ﺑﻞ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ :ﻻ ﻫﺪﻯ 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 ﹶﳍﺪﻯ ﻷﻧﻪ ﳊﻞﱢ ،ﻓﻜﻴﻒ ﻳﺠﻌﻞ ﻣﻔ ِﺮ ﺩ ﻕ ﺍ ﹶﳍﺪﻯ ﻣِﻦ ﺃﺩﱏ ﺍ ِ ﻗﺪ ﺳﺎﻕ ﻣﻦ ﺣﲔ ﺃﺣﺮﻡ ،ﻭﺍﳌﺘﻤﺘﻊ ﺇﳕﺎ ﻳﺴﻮ ﺴ ﻖ ﻫﺪﻳﺎﹰ ،ﺃﻓﻀﻞ ﻣﻦ ﻣﺘﻤﺘﻊ 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 ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺣ ﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﺣ ﱠﻞ ﻓﻴﻪ ﻣﻦ ﺇﺣﺮﺍﻣﻪ ،ﰒ ﺃﺣﺮﻡ ﻳﻮ ﻡ ﺍﻟﺘﺮﻭﻳ ِﺔ ﺼ ﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊ ﺞ ﻣﻊ ﺳﻮﻕ ﺍ ﹶﳍﺪﻯ ،ﻓﻌﺬﺭﻩ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ،ﺃﻧﻪ ﻗ ﺱ ﻋﻠﻰ ﻣﻌﺎﻭﻳﺔ، ﺺ ﰲ ﺍﻟﻌﺸﺮ ﻭﰱ ﻟﻔﻆ :ﻭﺫﻟﻚ ﰲ ﺣﺠﺘﻪ .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 ﺍﳌﺘﻌﺪﺩﺓ 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 ﻣﻌ ﻰ ﺍ ﹶﳍ ﺪ ﺤ ﺮ( .ﻭﻫﺬﺍ ﺧ ﱪ ﻋﻦ ﻧﻔﺴﻪ ،ﻓﻼ ﻼ ﹸﺃ ِﺣﻞﱡ ﺣﺘﻰ ﹶﺃﻧ ﻯ ﻭﹶﻗ ﺮﻧﺖ ﹶﻓ ﹶ ﺖ ﺍ ﹶﳍ ﺪ ﻭﻗﻮﻟﻪِ) :ﺇﻧﻰ 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 ﳉﻌﺮﺍﻧﺔ، 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 ِﻘﻌﺪ ﹶﺓ .ﻭﻗﺎﻝ :ﻛﺎﻧﺖ ]ﺇﺣﺪﺍﻫﻦ[ ﰲ ﺭﺟﺐ ،ﻭﻗﺪ ﻛﺎﻥ ﻣﻌﻪ ﻓﻴﻬﺎ ،ﻭﺍﻟﻮﻫﻢ ﺟﺎﺋ ﺰ ﻋﻠﻰ ﻣﻦ 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 ﻳﺒﻘﻰ ﻏﻠﻄﹰﺎ ﺷﻌﺮﹰﺍ ﻳﻘﺼﺮ ﻣﻨﻪ ،ﰒ ﻳﺒﻘﻰ ﻣﻨﻪ ﺑﻌﺪ ﺍﻟﺘﻘﺼﲑ ﺑﻘﻴﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﻗﺪ ﻗﺴﻢ ﺷﻌﺮ ﺭﺃﺳﻪ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺄﺻﺎﺏ ﺃﺑﺎ ﻃﻠﺤﺔ ﺃﺣﺪ ﺍﻟﺸﻘﲔ ،ﻭﺑﻘﻴﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻗﺘﺴﻤﻮﺍ ﺸ ﻖ ﺍﻵﺧﺮ ،ﺍﻟﺸﻌﺮﺓ ،ﻭﺍﻟﺸﻌﺮﺗﲔ ،ﻭﺍﻟﺸﻌﺮﺍﺕ) ،(١ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﱂ ﻳﺴ ﻊ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺍﻟ ﳊ ﺞ ﻑ ﺍﻹﻓﺎﺿﺔ ،ﻭﻻ ﺍﻋﺘﻤﺮ ﺑﻌﺪ ﺍ ﹶ ﺇﻻ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺳﻌﻴﻪ 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 ﺣﺠﲑ، ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ) ،(٢ﻭﻫﺸﺎﻡ :ﺿﻌﻴﻒ. ﺕ ﻋﻦ ﺭﺃﺱ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺚ ﺍﻟﺬﻯ ﰲ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻣﻌﺎﻭﻳﺔ :ﻗﺼ ﺮ ﻗﻠﺖ :ﻭﺍﳊﺪﻳ ﹸ ﺱ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺕ ﻋ ﻦ ﺭﺃ ِ 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 ﻣﻦ 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 ﻳﻨ ِﻜﺮﻭ 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 ﻧﻬﻰ ﻋ ﻦ ﹶﻛﺬﹶﺍ، ﱮ ج :ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺃ ﱠﻥ ﺍﻟﻨ ﺍﳍﹸﻨﺎﺋﻰ ،ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ﻷﺻﺤﺎﺏ ﺍﻟﻨ ﳊ ﺞ ﺏ ﺟﻠﹸﻮ ِﺩ ﺍﻟﻨﻤﻮﺭِ؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ :ﹶﻓﺘ ﻌﹶﻠﻤﻮ ﹶﻥ ﹶﺃﻧ ﻪ ﻧﻬﻰ ﹶﺃ ﹾﻥ ﻳ ﹾﻘ ﺮ ﹶﻥ ﺑﻴ 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 :ﹶﺃﻣﺎ ﻫ ِﺬﻩِ ،ﹶﻓﻼﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺃﹶﻣﺎ ﺇﻧﻬﺎ ﻣ ﻌﻬﺎ ﻭﹶﻟ ِﻜﻨﻜﹸ ﻢ ﻧﺴِﻴﺘﻢ) .(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 ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﱠﺎﻅ ﺍﻷﻋﻼﻡ ،ﻭﺇﻥ ﻭﺃﺑﻮ ﺷﻴﺦ ﺷﻴﺦ ﻻ ﻳﺤﺘﺞ 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 ﺳﻮﻕ ﺍ ﹶﳍﺪﻯ ﻛﻤﺎ ﻗﺎﻟﻪ ﺻﺎﺣﺐ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺣ ﺞ ﻣﺘﻤﺘﻌﹰﺎ ﲤﺘﻌﹰﺎ ﱂ ﻳ ِ )ﺍﳌﻐﲎ( ﻭﻃﺎﺋﻔﺔ ،ﻓﻌﺬﺭﻫﻢ ﻗﻮ ﹸﻝ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ :ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج .ﻭﻗﻮﻝ ﺣﻔﺼﺔ: ﻣﺎ ﺷﺄﻥ ﺍﻟﻨﺎﺱ ﺣﻠﱡﻮﺍ ﻭﱂ ﺗﺤ 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 ﺻﻨ ﻌﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺖ ﺇﻥ ﻛﺎﻥ ﺃﰉ ﻰ ﻋﻨﻬﺎ ،ﻭ ﺍﻟﺴﺎﺋ ﹸﻞ :ﺇﻥ ﺃﺑﺎ ﻙ ﻗﺪ ﻰ ﻋﻨﻬﺎ ،ﻓﻘﺎﻝ :ﺃﺭﺃﻳ ج ،ﺃﺃﻣﺮ ﺃﰉ ﺗﺘِﺒﻊ ،ﺃﻡ ﺃﻣﺮ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج؟ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﺑﻞ ﺃﻣ ﺮ ﺭﺳﻮﻝ ﺍﷲ ج .ﻓﻘﺎﻝ: ﺻﻨﻌﻬﺎ 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 ﹶﳍﺪﻯ ،ﻭﺍﻟﻘﺎﺭ ﹸﻥ ﺇﳕﺎ ﺖ( ﻓﺄﺧﱪ ﺃﻥ ﺍﳌﺎﻧﻊ ﻟﻪ ﻣِﻦ ﺍﳊ ﱢﻞ ﺳﻮ ﻯ َﻷ ﺣﹶﻠ ﹾﻠ )ﻟﻮﻻ ﺃ ﱠﻥ ﻣﻌ ﻰ ﺍ ﹶﳍ ﺪ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺪ ﻳﺴﻤﻮﻥ ﻫﺬﺍ ﺍﳌﺘﻤﺘﻊ ﻗﺎﺭﻧﺎﹰ ،ﻟِﻜﻮﻧﻪ ﳝﻨﻌﻪ ﻣﻦ ﺍﳊ ﱢﻞ ﺍﻟﻘِﺮﺍﻥﹸ ﻻ ﺍ ﹶﳍ ﺪﻯ ،ﻭﺃﺭﺑﺎ ﳊ ﺞ ﻗﺒﻞ ﺍﻟﺘﺤﻠﻞ ﻣﻦ ﺍﻟ ﻌﻤﺮ ِﺓ ﻭﻟﻜ ﻦ ﺍﻟﻘِﺮﺍﻥ ﺍﳌﻌﺮﻭ ﺃﺣﺮﻡ ﺑﺎ ﹶ ﻑ ﺃﻥ ﻳﺤﺮِﻡ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﺃﻭ ﻳﺤﺮ ِﻡ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﰒ ﻳﺪ ِ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 ﻳﺤﺮِﻡ 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 ﺃﻛﺜﺮﻫﻢ ﻛﺎﻧﻮﺍ ﻣﺘﻤﺘﻌﲔ .ﻭﻗﺪ ﺭﻭﻯ ﺳﻔﻴﺎ ﹸﻥ ﺍﻟﺜﻮﺭﻯ ،ﻋﻦ ﺳﻠﻤ ﹶﺔ ﺑﻦ ﻛﹸﻬﻴﻞ ﻗﺎﻝ :ﺣﻠﻒ ﺤﺠﻪ ﻭﻋﻤﺮﺗﻪ 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 ﻳﻮﺟِﺒﻮﻥ ﻋﻠﻴﻪ ﺳﻌﻴﲔ ،ﻭﺍﳌﻌﻠﻮ ﻡ ﻣِﻦ ﺳـﻨﺘﻪ 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 ﻗﺼﺮ ،ﻭﻻ ﺣﻞﱠ ﻣِﻦ ﺷﺊ ﺣﺮﻡ ﻣﻨﻪ ،ﺣﱴ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻓﻨ ﻑ ﺍﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ﺑﻄﻮﺍﻓِﻪ ﺍﻷﻭﻝ ،ﻭﻗﺎﻝ :ﻫﻜﺬﺍ ﻓﻌﻞ ﻭﺣﹶﻠﻖ ﺭﺃﺳﻪ ،ﻭﺭﺃﻯ ﺃﻧﻪ ﻗﺪ ﻗﻀﻰ ﻃﻮﺍ ﻑ ﺑﲔ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج) .(٢ﻭﻣﺮﺍﺩﻩ ﺑﻄﻮﺍﻓﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻯ ﻗﻀﻰ ﺑﻪ ﺣﺠﻪ ﻭ ﻋﻤﺮﺗﻪ :ﺍﻟﻄﻮﺍ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺑﻼ ﺭﻳﺐ. ﱮ ج ،ﺇﳕﺎ ﻃﺎﻑ ﻭﺫﻛﺮ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻋﻦ ﻋﻄﺎﺀ ﻭﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺟﺎﺑﺮ :ﺃﻥ ﺍﻟﻨ ﺠﻪ ﻭﻋﻤﺮﺗﻪ 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 ﺑﺪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺭﻧﺎﹰ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻻ ﻳﻤﻜﻦ ﺍﻟ ﲔ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻏﲑﻩ ،ﻭﺇﻣﺎ ﺃﻥ ﺍﳌﺘﻤﺘﻊ ﻳﻜﻔﻴﻪ ﺳﻌ ﻰ ﻭﺍﺣﺪ ،ﻭﻟﻜﻦ ﺐ ﻋﻠﻰ ﺍﳌﺘﻤﺘﻊ ﺳﻌﻴ ِ ﻣﻦ ﺃﻭﺟ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱴ ﺗﻘﺪﻣﺖ ﰲ ﺑﻴﺎﻥ ﺃﻧﻪ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﺻﺮﳛ ﹲﺔ ﰲ ﺫﻟﻚ ،ﻓﻼ ﻳﻌﺪﻝ ﻋﻨﻬﺎ. ﻓﺈﻥ ﻗﻴﻞ ﻓﻘﺪ ﺭﻭﻯ ﺷﻌﺒﺔﹸ ،ﻋﻦ ﺣﻤﻴﺪ ﺑﻦ ﻫﻼﻝ ،ﻋﻦ ﻣﻄﺮﻑ ،ﻋﻦ ﻋِﻤﺮﺍﻥ ﺑﻦ ﱮ ج ،ﻃﺎﻑ ﻃﻮﺍﻓﲔ ،ﻭﺳﻌﻰ ﺳﻌﻴﲔ .ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ) (٤ﻋﻦ ﺍﺑﻦ ﺻﺎﻋﺪ: ﺣﺼﲔ ،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 ﺣﺪﺙ ﺬﺍ ﻣﻦ ﺣﻔﻈﻪ ،ﻓﻮﻫﻢ ﰲ ﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ 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 ﺳﺒﺤﺎﻧﻪ ﻷﻧﻪ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺪ ﻧ ﺚ ﻗﺪ ﺟﺎﺀﺕ ﺑﺄﻧﻪ ﲤﺘﻊ ،ﻭﺭﺃﻯ ﺃﺎ 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 ﻳﺮﺟﺢ 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 ﻳﻔﺴﺨﻮﺍ ﺣﺠﻬﻢ ﺇﻟﻴﻪ ،ﻭﺗﺄﺳﻒ ﻋﻠﻰ ﻓﻮﺗﻪ. ﻭﻟﻜﻦ ﻧﻘﻞ ﻋﻨﻪ ﺍ ﹶﳌ ﺮ ﻭﺯِﻯ ،ﺃﻧﻪ ﺇﺫﺍ ﺳﺎﻕ ﺍ ﹶﳍ ﺪﻯ ،ﻓﺎﻟﻘِﺮﺍﻥ ﺃﻓﻀﻞ ،ﻓﻤِﻦ ﺃﺻﺤﺎﺑﻪ ﻣ ﻦ ﺟﻌﻞ ﻫﺬﺍ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺟﻌﻞ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳ ﹰﺔ ﻭﺍﺣﺪﺓﹰ ،ﻭﺃﻧﻪ ﺇﻥ ﺳﺎﻕ ﺍ ﹶﳍ ﺪﻯ، ﺴ ﻖ ﻓﺎﻟﺘﻤﺘﻊ ﺃﻓﻀﻞﹸ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺷﻴﺨﻨﺎ ،ﻭﻫﻰ ﺍﻟﱴ ﺗﻠﻴﻖ ﺑﺄﺻﻮ ِﻝ ﻓﺎﻟﻘِﺮﺍﻥ ﺃﻓﻀﻞﹸ ،ﻭﺇﻥ ﱂ ﻳ ﱮ ج ﱂ ﻳﺘﻤ ﻦ ﺃﻧﻪ ﻛﺎﻥ ﺟﻌﻠﻬﺎ ﻋﻤﺮ ﹲﺓ ﻣﻊ ﺳﻮﻗﻪ ﺍ ﹶﳍ ﺪﻯ ،ﺑﻞ ﻭ ﺩ ﺃﻧﻪ ﻛﺎﻥ ﺟﻌﻠﻬﺎ ﺃﲪﺪ ،ﻭﺍﻟﻨ ﻯ. ﻋﻤﺮﺓ ﻭﱂ ﻳﺴِ ﻖ ﺍﳍﺪ ﺴﻮﻕ ﻭﻳﺘﻤﺘ ﻊ ﻛﻤﺎ ﻕ ﻭﻳ ﹾﻘ ِﺮﻥﹶ ،ﺃﻭ ﻳﺘﺮﻙ ﺍﻟ ﻯ ﺍﻷﻣﺮﻳﻦ ﺃﻓﻀﻞﹸ ،ﺃﻥ ﻳﺴﻮ ﺑﻘﻰ ﺃﻥ ﻳﻘﺎﻝ :ﻓﺄ ﱮ ج ﺃﻧﻪ ﻓﻌﻠﻪ. ﻭ ﺩ ﺍﻟﻨ ﻗﻴﻞ :ﻗﺪ ﺗﻌﺎﺭﺽ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻣﺮﺍ ِﻥ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ج ﻗﺮﻥ ﻭﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ،ﻭﱂ ﻳﻜﻦ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟِﻴﺨﺘﺎﺭ ﻟﻪ ﺇﻻ ﺃﻓﻀ ﹶﻞ ﺍﻷﻣﻮﺭ ،ﻭﻻ ﺳﻴﻤﺎ ﻭﻗﺪ ﺟﺎﺀﻩ ﺍﻟﻮﺣﻰ ﺑﻪ ﻣﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ،ﻭﺧ ﲑ ﺍ ﹶﳍﺪﻯ ﻫﺪﻳﻪ ج. ﺠ ﻌ ﹾﻠﺘﻬﺎ ﺖ ﺍ ﹶﳍ ﺪﻯ ،ﻭﹶﻟ ﺖ ﻣﻦ ﹶﺃﻣﺮﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮﺕ ﳌﹶﺎ ﺳ ﹾﻘ ﻭﺍﻟﺜﺎﱏ ﻗﻮﻟﻪ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﺖ ﺍﻟﺬﻯ ﺗﻜﻠﻢ ﻓﻴﻪ ﻫﻮ ﻭﻗﺖ ﺇﺣﺮﺍﻣﻪ ،ﻟﻜﺎﻥ ﻋ ﻤ ﺮ ﹰﺓ( .ﻓﻬﺬﺍ ﻳﻘﺘﻀﻰ ،ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﻗ ﺃﺣﺮﻡ ﺑ ﻌﻤﺮﺓ ﻭﱂ ﻳﺴﻖ ﺍ ﹶﳍﺪﻯ ،ﻷﻥ ﺍﻟﺬﻯ ﺍﺳﺘﺪﺑﺮﻩ ﻫﻮ ﺍﻟﺬﻯ ﻓﻌﻠﻪ ،ﻭﻣﻀﻰ ﻓﺼﺎﺭ ﺧﻠﻔﻪ، ﻼ ﳌﺎ ﻭﺍﻟﺬﻯ ﺍﺳﺘﻘﺒﻠﻪ ﻫﻮ ﺍﻟﺬﻯ ﱂ ﻳﻔﻌﻠﻪ ﺑﻌﺪ ،ﺑﻞ ﻫﻮ ﺃﻣﺎ ﻣﻪ ،ﻓﺒﻴﻦ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺴﺘﻘﺒ ﹰ ﺍﺳﺘﺪﺑﺮﻩ ،ﻭﻫﻮ ﺍﻹﺣﺮﺍﻡ ﺑﺎﻟ ﻌﻤﺮﺓ ﺩﻭﻥ ﻫﺪﻯ ،ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﳜﺘﺎ ﺭ ﺃﻥ ﻳﻨﺘ ِﻘ ﹶﻞ ﻋﻦ ﺍﻷﻓﻀﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝِ ،ﺑﻞ ﺇﳕﺎ ﳜﺘﺎ ﺭ ﺍﻷﻓﻀﻞﹶ ،ﻭﻫﺬﺍ ﻳﺪﻝﱡ 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 ﺭﺟﺢ ﺍﻟﻘِﺮﺍ ﹶﻥ ﻣﻊ ﺍﻟﺴﻮ ِ ﺤﻠﱡﻮﺍ ﻣﻦ ﺇﺣﺮﺍﻣﻬﻢ ﻣﻊ ﺑﻘﺎﺋﻪ ﻫﻮ ﻣﻔﻀﻮ ﹲﻝ ﻣﺮﺟﻮﺡ ،ﺑﻞ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺷ ﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳ ِ ﺡ ﻭﻗﺒﻮﻝ ﻭﳏﺒﺔ ،ﻭﻗﺪ ﻳﻨﺘﻘِﻞ ﻣﺤِﺮﻣﺎﹰ ،ﻭﻛﺎﻥ ﳜﺘﺎﺭ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻟِﻴﻔﻌﻠﻮﺍ ﻣﺎ ﺃﹸ ِﻣﺮﻭﺍ ﺑﻪ ﻣﻊ ﺍﻧﺸﺮﺍ ٍ
٩٢ ﻋﻦ ﺍﻷﻓﻀﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ ،ﻛﻤﺎ ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ) :ﹶﻟ ﻮ ﹶﻻ ﻀﺖ ﺍﻟﻜﱠ ﻌﺒ ﹶﺔ ﻭ ﺟ ﻌ ﹾﻠﺖ ﳍﹶﺎ ﺑﺎﺑﻴ ِﻦ() (١ﻓﻬﺬﺍ ﺗﺮ ﻙ ﻣﺎ ﻫﻮ ﻚ ﺣﺪِﻳﺜﹸﻮ ﻋ ﻬ ٍﺪ ﺑﺠﺎ ِﻫﻠﱠﻴ ٍﺔ ﹶﻟﻨ ﹶﻘ ﺃ ﱠﻥ ﻗﹶﻮ ﻣ ِ ﺍﻷﻭﱃ ﻷﺟﻞ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ ،ﻓﺼﺎﺭ ﻫﺬﺍ ﻫﻮ ﺍ َﻷﻭﱃ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﻓﻜﺬﻟﻚ ﺍﺧﺘﻴﺎﺭﻩ ﻟﻠﻤﺘﻌﺔ ﺑﻼ ﻫﺪﻯ .ﻭﰱ ﻫﺬﺍ ﲨﻊ ﺑﲔ ﻣﺎ ﻓﻌﻠﻪ ﻭﺑﲔ ﻣﺎ ﻭﺩﻩ ﻭﲤﻨﺎﻩ ،ﻭﻳﻜﻮﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﲨﻊ ﻟﻪ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ،ﺃﺣﺪﳘﺎ ﺑﻔﻌﻠﻪ ﻟﻪ ،ﻭﺍﻟﺜﺎﱏ :ﺑﺘﻤﻨﻴﻪ ﻭﻭﺩﻩ ﻟﻪ ،ﻓﺄﻋﻄﺎﻩ ﺃﺟ ﺮ ﻣﺎ ﻓﻌﻠﻪ، ﻚ ﻳﺘﺨﱠﻠﻠﹸﻪ ﺍﻟﺘﺤﻠ ﹸﻞ ﻭﱂ ﻳ ﺴ ﻭﺃﺟ ﺮ ﻣﺎ ﻧﻮﺍﻩ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻭﲤﻨﺎﻩ ،ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻧ ﻯ ﺴ ﻖ ﻓﻴﻪ ﺍ ﹶﳍ ﺪ ﻚ ﺃﻓﻀﻞ ﺴ ﻚ ﱂ ﻳﺘﺨﱠﻠﻠﻪ ﲢﻠﱡﻞ ،ﻭﻗﺪ ﺳﺎﻕ ﻓﻴﻪ ﻣﺎﺋ ﹶﺔ ﺑﺪﻧﺔٍ ،ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻧ ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﻧﺴٍ ﰲ ﺣﻘﻪ ﻣﻦ ﻧﺴﻚ 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 ﹶﳍﺪﻯ ،ﻭﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﺎ ﻟﻴﺲ ﻕ ﺍ ﹶﳍﺪﻯ ﻻ ﻣﻘﺎﺑﻞ ﻟﻪ ﰲ ﳎﺮﺩ ﺗﻜﺮﺭ ﺍﻹﺣﺮﺍﻡ ،ﰒ ﺇﻥ ﺍﺳﺘﺪﺍﻣﺘﻪ ﻗﺎﺋﻤ ﹲﺔ ﻣﻘﺎﻡ ﺗﻜﺮﺭﻩ ،ﻭﺳﻮ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻪ. ﺤﻞﱡ ﻣﻨﻪ ،ﰒ ﻳﺤِﺮ ﻡ ﺑﺎﳊﺞ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺄﻳﻤﺎ ﺃﻓﻀﻞﹸ ،ﺇﻓﺮﺍﺩ ﻳﺄﺗﻰ ﻋﻘﻴﺒﻪ ﺑﺎﻟ ﻌﻤﺮﺓ ﺃﻭ ﲤﺘﻊ ﻳ ِ ﻋﻘﻴﺒﻪ؟ ﻚ ﺍﻟﺬﻯ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﻷﻓﻀﻞ ﻗﻴﻞ :ﻣﻌﺎﺫ ﺍﻟﻠﱠﻪ ﺃﻥ ﻧﻈﻦ ﺃﻥ ﻧﺴﻜﹰﺎ ﻗﻂﱡ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﻨﺴِ ﺍﳋﻠﻖ ،ﻭﺳﺎﺩﺍﺕ ﺍ ُﻷﻣﺔ ،ﻭﺃﻥ ﻧﻘﻮﻝ ﰲ ﻧﺴﻚ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺣﺠﻮﺍ ﻣﻌﻪ ،ﺑﻞ ﻭﻻ ﻏﲑﻫﻢ ﻣﻦ ﺃﺻﺤﺎﺑﻪ :ﺇﻧﻪ ﺃﻓﻀ ﹸﻞ ﳑﺎ ﻓﻌﻠﻮﻩ ﺑﺄﻣﺮﻩ، ﺕ ﺍﻟﻠﱠﻪ ﳊ ﺞ ﺍﻟﺬﻯ ﺣﺠﻪ ﺍﻟﻨﱮ ﺻﻠﻮﺍ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺣﺞ 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 ﻳﻮﺣﺸﻚ ِﻗﻠﱠﺔﹸ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻮﺟﻮﺏ ﺫﻟﻚ ،ﻓﺈﻥ ﻓﻴﻬﻢ ﺍﻟﺒﺤ ﺮ ﺍﻟﺬﻯ ﻻ ﻳﻨ ِﺰﻑ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻭﲨﺎﻋ ﹰﺔ ﻣﻦ ﺃﻫﻞ ﳊ ﹶﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ..ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ. ﺍﻟﻈﺎﻫﺮ ،ﻭﺍﻟﺴـﻨﺔ 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 ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺣ ﺞ ﻗﺎﺭِﻧﹰﺎ ﻗِﺮﺍﻧﹰﺎ ﻃﺎﻑ ﻟﻪ ﻃﻮﺍﻓﲔ ،ﻭﺳﻌﻰ ﻟﻪ ﺳﻌﻴﲔ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﻛﺜﲑ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻜﻮﻓﺔ ،ﻓ ﻌ ﹾﺬﺭﻩ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﻦ ﺣﺪﻳﺚ ﳎﺎﻫﺪ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻧﻪ ﲨﻊ ﺑﲔ ﺣ ﺞ ﻭ ﻋﻤﺮﺓ 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 ﺳﻌﻰ 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 ﻃﻮﺍﹶﻓﻴﻦِ ،ﻭﺳﻌﻰ ﺳﻌﻴﲔ).(٣ ﳊﺠﺘﻪ ﻭﻋﻤﺮﺗﻪ 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 ﻃﻮﺍﹶﻓﻴﻦِ ،ﻭﺳﻌﻰ ﺳﻌﻴﲔ).(٥ ﻭﻋﻦ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ :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 ﻋﻤﺎﺭﺓ ،ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﱂ ﻳﺮﻭﻩ ﻋﻦ ﺍﳊﻜﻢ ﻏ ﲑ ﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺎﺭﺓ ،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 ،ﻭﺣﺪﺙ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ،ﻓﻬﻮ ﳑﺎ ﹶﻏِﻠ ﹶ ﺑﻪ ﻣﻦ ﺣﻔﻈﻪ ،ﻓﻮﻫﻢ ﻓﻴﻪ ،ﻭﻗﺪ ﺣﺪﺙ ﺑﻪ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ ﻣِﺮﺍﺭﺍﹰ ،ﻭﻳﻘﺎﻝ :ﺇﻧﻪ ﺭﺟﻊ ﻋﻦ ﺫﻛﺮ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻰ. ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺪﺭﺍﻭﺭﺩﻯ ،ﻋﻦ ﻋﺒﻴﺪ 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 ﻬﻤﺎ ﻃﹶﻮﺍ ) ﻣ ﻦ ﹶﻗ ﺮ ﹶﻥ ﺑﲔ ﺣ )(١ ﺤﻞﱠ ﻣِﻨﻬﻤﺎ ﺟﻤﻴﻌﹰﺎ( . ﻑ ﻭ ﺳ ﻌ ﻰ ﻭﺍ ِﺣ ﺪ ﻋﻨﻬﻤﺎ ،ﺣﺘﻰ 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 ﹾﻠﻴﻬ ﱠﻞ ﺑﺎ ﹶ ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﺄﻫﻠﻠﻨﺎ ﺑﻌﻤﺮﺓ ،ﰒ ﻗﺎﻝ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻣ ﻌﻪ ﻫ ﺪ ﰲ ﺣ ﺤ ﹼﻞ ﺣﺘﻰ ﻳﺤ ﱠﻞ ِﻣﻨ ﻬﻤﺎ ﺟﻤِﻴﻌﺎﹰ ،ﻓﻄﺎﻑ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃ ﻫﻠﱡﻮﺍ ﺑﺎﻟ ﻌﻤﺮﺓِ ،ﹸﺛﻢ ﺣﻠﱡﻮﺍ ،ﰒ ﻃﹶﺎﻓﹸﻮﺍ ﹶﻃﻮﺍﻓﹰﺎ ﻻ ﻳ ِ ﺁ ﺧ ﺮ ﺑ ﻌ ﺪ ﺃ ﹾﻥ ﺭ ﺟﻌﻮﺍ ِﻣ ﻦ ِﻣﻨﻰ ،ﻭﹶﺃﻣﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺟ ﻤﻌﻮﺍ ﺑﻴ ﻦ ﺍ ﹶ ﳊ ﺞ ﻭﺍﻟ ﻌ ﻤ ﺮﺓِ ،ﻓﺈﻧﻤﺎ ﻃﹶﺎﻓﹸﻮﺍ ﹶﻃﻮﺍﹶﻓﹰﺎ ﻭﺍﺣِﺪﹰﺍ().(٢ ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ﺮ ﻭﺓِ، ﺖ ﻭﺑِﺎﻟ ﻚ ﺑﺎﻟﺒﻴ ِ 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، ﳊﺠﻪ ﻭﻋﻤﺮﺗﻪ) .(٤ﻭﻋﺒﺪ ﺍﳌﻠﻚ :ﺃﺣﺪ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺸﻬﻮﺭﻳﻦ ،ﺍﺣﺘﺞ ﺑﻪ ﻃﺎﻑ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣِﺪﹰﺍ ﹶ ﻣﺴﻠﻢ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ .ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺍﳌﻴﺰﺍﻥ ،ﻭﱂ ﻳﺘﻜﻠﻢ 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 ﻋﺎ ﺭﻫﺎ 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 ﻭﺍﻟﻌﻤﺮﺓ، 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 :ﺣﺪﺛﻨﺎ ،ﻓﻬﻮ ﺻﺎﺩﻕ ﻻ ﻧﺮﺗﺎ ﺣﺪﻳﺚ ﻟﻴﺚ ﺑﻦ ﺃﰉ ﺳﻠﻴﻢ ﻗﺎﻝ :ﺣﺪﺛﲎ ﻋﻄﺎﺀ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﳎﺎﻫﺪ ،ﻋﻦ ﺟﺎﺑﺮٍ ،ﻭﻋﻦ ﺍﺑﻦ ﻒ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﱮ ج ﱂ ﻳ ﹸﻄ ﻋﻤﺮ ،ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺃﻥ ﺍﻟﻨ ﻭﺍﺣِﺪﹰﺍ ﻟ ﻌﻤﺮﻢ ﻭﺣﺠﻬﻢ) .(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 ﺳـﻨﺔ ،ﻭﺇﳕﺎ ﺃﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ﺍﳉﻤ ﻊ ﺑﲔ ﻋﻄﺎﺀ ﻭﻃﺎﻭﻭﺱ ﻭﳎﺎﻫﺪ ﻓﺤﺴﺐ .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ :ﻛﺎﻥ ﻣﻦ ﺃﻭﻋﻴﺔ ﺍﻟﻌﻠﻢ ،ﻭﻗﺎﻝ ﺃﲪﺪ :ﻣﻀﻄﺮِﺏ ﺍﳊﺪﻳﺚ ،ﻭﻟﻜﻦ ﺣﺪﺙ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ،ﻭﺿﻌﻔﻪ 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 ﻭﺟﺪﻫﺎ ﻒ ﻀﺖ ﻭﻗﺪ ﺣﻞﱠ ﺍﻟﻨﺎﺱ ﻭﱂ ﹶﺃ ِﺣﻞﱠ ﻭﱂ ﺃ ﹸﻃ ﻚ(؟ ﻓﻘﺎﻟﺖ :ﻗﺪ ِﺣ ﺗﺒﻜﻰ ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻣﺎ ﻳﺒﻜِﻴ ِ ﺑﺎﻟﺒﻴﺖِ ،ﻓﻘﺎﻝ) :ﺍ ﹾﻏﺘﺴِﻠﻰ ﹸﺛﻢ ﺃﻫﻠﱢﻰ( ﻓﻔﻌﻠﺖ ،ﰒ ﻭﻗﻔﺖ ﺍﳌﻮﺍِﻗ ﻒ ﺣﱴ ﺇﺫﺍ ﻃﻬﺮﺕ ،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 :ﺃﺎ ﻛﺎﻧﺖ ﻗﺎﺭﻧﺔ ،ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻳﻜﻔﻴﻪ ﻑ ﻭﺍﺣ ﺪ ﻭﺳﻌ ﻰ ﻭﺍﺣﺪ .ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻬﺎ ﻗﻀﺎ ُﺀ ﺗِﻠﻚ ﺍﻟ ﻌﻤﺮ ِﺓ ﺍﻟﱴ ﺣﺎﺿﺖ ﻃﻮﺍ ﻓﻴﻬﺎ ،ﰒ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﳊﺞ ،ﻭﺃﺎ ﺗ ﺮﻓﹸﺾ ﺇﺣﺮﺍﻡ ﺍﻟ ﻌﻤﺮﺓ ﲝﻴﻀﻬﺎ ،ﻭﺇﳕﺎ ﺭﻓﻀﺖ ﺃﻋﻤﺎﳍﺎ ﻭﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻴﻬﺎ ،ﻭﻋﺎﺋﺸﺔ ﻟﹶﻢ ﺗ ﹸﻄ ﻒ ﺇﻻ ﺑ ﻌ ﺪ ﺍﻟﺘﻌﺮﻳﻒِ، 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 َﻷﻭﱃ ،ﻟﻜﻦ ﻋﺎﺋﺸﺔ ﻃﻮﺍ ﻑ ﺠﺔﹰ ،ﻓﺈﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﻳﺘﻌﺬﱠﺭ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻮﺍ ﺗﻌﺬﱠﺭ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻮﺍﻑ ﺍﻷﻭﻝ ،ﻓﺼﺎﺭﺕ ﻗﺼﺘﻬﺎ ﺣ ﳊ ﺞ ﻋﻠﻰ ﺍﻟ ﻌﻤﺮﺓ ،ﻭﺗﺼ ﲑ ﻗﺎﺭﻧﺔﹰ ،ﻭﻳﻜﻔﻴﻬﺎ ﳍﻤﺎ ﺍﻷﻭﻝ ،ﺗﻔﻌ ﹸﻞ ﻛﻤﺎ ﻓﻌﻠﺖ ﻋﺎﺋﺸﺔ ،ﺗﺪ ِ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 ﻌﻤﺮﺓ ،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 ﻋﻨ ِ ﻃﻮﺍﻓﻪ ﺍﻷﻭﻝ( )ﺭﻭﺍﻩ ﻣﺴﻠﻢ( ﻭﻟﻪ ﻟﻌﺎﺋﺸﺔ) :ﻳ ﺖ ﻭﺑﻴ ﻦ ﻚ ﺑﺎﻟﺒﻴ ِ 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 ﺃﻢ ﳌﺎ ﻃﺎﻓﻮﺍ ﺑﺎﻟﺒﻴﺖ ﻭﺑﲔ ﺤﺮِ ،ﻭﱂ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﺃﻣﺮﻫﻢ ﺑﺎﻟﺘﺤﻠﻴ ِﻞ ﺇﻻ ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ .ﻓﺈﻧﻪ ﻻ ﻳﺤﻞﱡ ﺇﻻ ﻳﻮ ﻡ ﺍﻟﻨ ﻳﻨ 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 ،ﻋِﻠ ﻢ ﺃﻧﻪ ﱂ ﻳﻜﻦ. ﻭﻋﻤﺪﺓ ﻣﻦ 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 ﺭﻭﻯ ﰲ ﺫﻟﻚ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻻ ﻳ ِ ﻧِ ﻘ ﹶﻞ ﰲ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱮ ج ،ﻣﺎ ﻫﻮ ﻣﻮﺿﻮﻉ ﺑﻼ ﺭﻳﺐ .ﻭﻗﺪ ﺣﻠﻒ ﻃﺎﻭﻭﺱ :ﻣﺎ ﻃﺎﻑ ﳊﺠﺘﻪ ﻭ ﻋﻤﺮﺗﻪ 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 ﲝﺠﺔ ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻢ ﻳﺨﺎﻟﻔﻮﻫﺎ ،ﺑﻞ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺻﺮﳛﺔ ﰲ ﺃﻢ ﱂ ﻳﻄﻮﻓﻮﺍ ﺑﺎﻟ
٩٧ ﺇﻻ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ. ﺱ ﰲ ﺍﻟﻘﺎﺭﻥ ﻭﺍﳌﺘﻤﺘﻊ ،ﻫﻞ ﻋﻠﻴﻬﻤﺎ ﺳﻌﻴﺎﻥ ﺃﻭ ﺳﻌ 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 ﻣﻦ ﻳﻘﻮﻟﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺳﻌﻴﲔ ،ﻛﻤﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﻳﺬﻛﺮ ﻗﻮ ﹰﻻ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ .ﻭﺍﻟﺬﻯ ﺗﻘﺪﻡ 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 ﻳﻌﻠﻢ ﳍﻢ ﻋﺬ ﺭ ﺍﻟﺒﺘﺔ ﺇﻻ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻢ ﲰﻌﻮﺍ ﺃﻧﻪ ﺃﻓﺮﺩ ﺍﳊﺞ ،ﻭﺃﻥ ﻋﺎﺩﺓ ﺍﳌﻔﺮﺩﻳﻦ ﺃﻥ ﻳﻌﺘ ِﻤﺮﻭﺍ ﻣﻦ ﺍﻟﺘﻨﻌﻴﻢ ،ﻓﺘﻮﳘﻮﺍ ﺃﻧﻪ ﻓﻌﻞ ﻛﺬﻟﻚ. ﻓﺼﻞ
ﻓﻴﻤﻦ ﻏﻠﻂ ﻓﻲ إهﻼﻟﻪ ج ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻏﻠﻄﻮﺍ ﰲ ﺇﻫﻼﻟﻪ ،ﻓﻤﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻟﺒﻰ ﺑﺎﻟ ﻌﻤﺮﺓ ﻭﺣﺪﻫﺎ ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻬﺎ، ﻓﻌﺬﺭﻩ ﺃﻧﻪ ﲰﻊ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲤﺘﻊ ،ﻭﺍﳌﺘﻤﺘﻊ ﻋﻨﺪﻩ ﻣﻦ ﺃﻫ ﱠﻞ ﺑ ﻌﻤﺮﺓ ﻣﻔﺮﺩﺓ ﺑﺸﺮﻭﻃﻬﺎ. ﺤﻞﱠ ﻣِﻦ ﻋﻤﺮﺗﻚ؟ ﻭﻛﻞ ﺱ ﺣﻠﱡﻮﺍ ﻭﱂ ﺗ ِ ﻭﻗﺪ ﻗﺎﻟﺖ ﻟﻪ ﺣﻔﺼﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﻣﺎ ﺷﺄﻥ ﺍﻟﻨﺎ ِ ﻚ ِﺑﻌ ﻤ ﺮ ٍﺓ ﻣ ﹾﻔ ﺮ ﺩﺓٍ ،ﻭﱂ ﻳﻨ ﹸﻘ ﹾﻞ ﻫﺬﺍ ﺃﺣﺪ ﻋﻨﻪ ﺍﻟﺒﺘﺔ ،ﻓﻬﻮ ﻭﻫﻢ ﻫﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﺎﻝ :ﹶﻟﺒﻴ ﺚ ﺍﻟﺼﺤﻴﺤ ﹸﺔ ﺍﳌﺴﺘﻔﻴﻀ ﹸﺔ ﰲ ﻟﻔﻈﻪ ﰲ ﺇﻫﻼﻟﻪ ﺗﺒ ِ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 ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻟﺒﻰ ﺑﺎ ﹶ ﻚ ﳊﺞ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼ ﻡ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺃﻧﻪ ﱂ ﻳﻘﻞ ﺃﺣﺪ ﻗﻂ ﺇﻧﻪ ﻗﺎﻝ :ﹶﻟﺒﻴ ﳊ ﺞ ﻭﻟﺒﻰ ﺑﺎ ﹶ ﺍﹶ ﲝﺠﺔ ﻣﻔﺮﺩﺓ ،ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﻟﻔﻈﻪ ،ﺻﺮﺣﻮﺍ ﲞﻼﻑ ﺫﻟﻚ. ﻓﺼﻞ ﻓﻲ ﻋﺬر ﻣَﻦ ﻗﺎل إﻧﻪ ﻟﺒﱠﻰ ﺑﺎﻟﺤﺞ وﺣﺪﻩ ﺛﻢ أدﺧﻞ ﻋﻠﻴﻪ اﻟ ُﻌﻤْﺮة
ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻟﺒﻰ ﺑﺎﳊ ﺞ ﻭﺣﺪﻩ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟ ﻌﻤﺮﺓ ،ﻭﻇﻦ ﺃﻧﻪ ﺑﺬﻟﻚ ﲡﺘﻤﻊ ﺍﻷﺣﺎﺩﻳﺚ ،ﻓﻌﺬﺭﻩ ﺃﻧﻪ ﺭﺃﻯ ﺃﺣﺎﺩﻳﺚ ﺇﻓﺮﺍﺩﻩ ﺑﺎﳊﺞ ﺻﺤﻴﺤﺔ ،ﻓﺤﻤﻠﻬﺎ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ ﺇﺣﺮﺍﻣﻪ، ﺕ ﻣﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ﻓﻘﺎﻝ :ﻗﻞ :ﻋﻤﺮﺓ ﰲ ﺣﺠﺔ ،ﻓﺄﺩﺧﻞ ﺍﻟ ﻌﻤﺮﺓ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﰒ ﺇﻧﻪ ﺃﺗﺎﻩ ﺁ ٍ ﻯ ﻭﹶﻗ ﺮﻧﺖ ،(ﻓﻜﺎﻥ ﺖ ﺍ ﹶﳍ ﺪ ﳊﺞ ،ﻓﺼﺎﺭ ﻗﺎﺭﻧﹰﺎ .ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻠﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ) :ﺇﻧﻰ ﺳ ﹾﻘ ﺍﹶ ﻣﻔﺮِﺩﹰﺍ ﰲ ﺍﺑﺘﺪﺍﺀ ﺇﺣﺮﺍﻣﻪ ،ﻗﺎﺭﻧﹰﺎ ﰲ ﺃﺛﻨﺎﺋﻪ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﺣﺪﹰﺍ ﱂ ﻳﻘﹸﻞ ﺇﻧﻪ ﺃ ﻫﻞﱠ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﻭﻻ ﻟﺒﻰ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﻭﻻ ﺃﻓﺮﺩ ﺍﻟ ﻌﻤﺮﺓ ،ﻭﻻ ﻗﺎﻝ :ﺧﺮﺟﻨﺎ ﻻ ﻧﻨﻮﻯ ﺇﻻ ﺍﻟ ﻌﻤﺮﺓ ،ﺑﻞ ﻗﺎﻟﻮﺍ :ﺃﹶﻫ ﱠﻞ ﺑﺎ ﹶ ﳊﺞ ،ﻭﺧﺮﺟﻨﺎ ﻻ ﻧﻨﻮﻯ ﺇﻻ ﺍﳊﺞ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﳊﺞ ،ﻭﺃﻓﺮﺩ ﺍ ﹶ ﳊﺞ ،ﻭﻟﺒﻰ ﺑﺎ ﹶ ﳊ ﺞَ ،ﰒ ﺟﺎﺀﻩ ﺍﻟﻮﺣ ﻰ ﻣﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ﺑﺎﻟﻘِﺮﺍﻥ ،ﻓﻠﺒﻰ ﻤﺎ ﻓﹶﺴﻤﻌﻪ ﺃﻧﺲ ﺍﻹﺣﺮﺍﻡ ﻭﻗﻊ ﺃﻭ ﹰﻻ ﺑﺎ ﹶ ﳊ ﺞ ﻭﺣﺪﻩ ﺃﻭ ﹰﻻ ﻭﺻﺪﻗﻮﺍ. ﻳﻠﺒﻰ ﻤﺎ ،ﻭﺻﺪﻕ ،ﻭﲰﻌﺘﻪ ﻋﺎﺋﺸﺔﹸ ،ﻭﺍﺑ ﻦ ﻋﻤﺮ ،ﻭﺟﺎﺑﺮ ﻳﻠﺒﻰ ﺑﺎ ﹶ ﻗﺎﻟﻮﺍ :ﻭﺬﺍ ﺗﺘﻔﻖ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻳﺰﻭ ﹸﻝ ﻋﻨﻬﺎ ﺍﻻﺿﻄﺮﺍﺏ. ﺏ ﻫﺬِﻩ ﺍﳌﻘﺎﻟﺔ ﻻ ﻳﺠﻴﺰﻭ ﹶﻥ ﺇﺩﺧﺎﻝ ﺍﻟ ﻌﻤﺮﺓ ﻋﻠﻰ ﺍﳊﺞ ،ﻭﻳﺮﻭﻧﻪ ﻟﻐﻮﺍﹰ ،ﻭﻳﻘﻮﻟﻮﻥ: ﻭﺃﺭﺑﺎ ﱯ ج ﺩﻭﻥ ﻏﲑﻩ .ﻗﺎﻟﻮﺍ :ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ :ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﻟﺒﻰ 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 ،ﻓﺘﻌﻴﻦ ﺃﻧﻪ ﺃﺣﺮﻡ ﺑﺎﳊ ﺞ ﻣﻔﺮِﺩﺍﹰ ،ﻓﺴﻤﻌﻪ ﺍﺑ ﻦ ﻋﻤﺮ، ﻭﻋﺎﺋﺸﺔ ،ﻭﺟﺎﺑﺮ ،ﻓﻨﻘﻠﻮﺍ ﻣﺎ ﺳ ِﻤﻌﻮﻩ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻤﺮﺓ ،ﻓﺄﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﹰﺎ ﳌﺎ ﺟﺎﺀﻩ ﺍﻟﻮﺣﻰ ﻣﻦ ﺭﺑﻪ ،ﻓﺴﻤِﻌﻪ ﺃﻧﺲ ﻳﻬﻞ ﻤﺎ ،ﻓﻨﻘﻞ ﻣﺎ ﲰﻌﻪ ،ﰒ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻗﺮﻥ، ﻭﺃﺧﱪ ﻋﻨﻪ ﻣﻦ 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 ﹾﻠﻴ ِﻬﻞﱠ ،ﻭ ﻣ ﻦ ﺃﹶﺭﺍ ﺩ ﺤ ﺞ ﻭﻋﻤﺮ ٍﺓ ﹶﻓ ﹾﻠﻴ ِﻬﻞﱠ ،ﻭ ﻣ ﻦ ﺃﺭﺍ ﺩ ﺃ ﹾﻥ ﻳِ ﻬﻞﱠ ِﺑ )ﻣﻦ 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 ﺍﳌﺘﻘﺪﻣﺔ ،ﻭﺩﻋﻮﻯ ﺍﻟﺘﺨﺼﻴ ِ ﻭﻻ ﺭﻳ ﻟﻠﻨﱮ ج ﺑﺈﺣﺮﺍﻡ ﻻ ﻳﺼ ﺢ ﰲ ﺣ ﻖ ﺍﻷُﻣﺔ ﻣﺎ ﻳﺮﺩﻩ ﻭﻳﺒﻄﻠﻪ ،ﻭﳑﺎ ﻳﺮﺩﻩ ﺃﻥ ﺃﻧﺴﹰﺎ ﻗﺎﻝ :ﺻﻠﱠﻰ ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ 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 ﺍﻟﻮﺍﺩﻯ 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 ﻋﻤﺮﺓ(. ﻭﺭﻭﻯ ﺃﻧﺲ ﺃﻧﻪ ﻓﻌﻠﻪ ﺳﻮﺍﺀ ،ﻓﺼﻠﱠﻰ ﺍﻟﻈﱡﻬﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﰒ ﻗﺎﻝ) :ﻟﺒﻴﻚ ﺣ ﺱ ﰲ ﺟﻮﺍﺯ ﺇﺩﺧﺎ ِﻝ ﺍﻟﻌﻤﺮ ِﺓ ﻋﻠﻰ ﺍ ﹶ ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﳊ ﺞ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺼﺢ ،ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﺎﻟﺼﺤﺔ ﻛﺄﰉ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ، ﺃﲪﺪ ،ﺃﺷﻬﺮﳘﺎ :ﺃﻧﻪ ﻻ ﻳ ِ ﺑﻨﻮﻩ ﻋﻠﻰ ﺃﹸﺻﻮﳍﻢ ،ﻭﺃﻥ ﺍﻟﻘﺎﺭِﻥ ﻳﻄﻮﻑ ﻃﻮﺍﻓﲔ ،ﻭﻳﺴﻌﻰ ﺳﻌﻴﲔ ،ﻓﺈﺫﺍ ﺃﺩﺧﻞ ﺍﻟ ﻌﻤﺮﺓ ﻋﻠﻰ ﻑ ﻭﺍﺣﺪ، ﳊ ﺞ ﻭﺣﺪﻩ ،ﻭﻣﻦ 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 ﺯﻳﺎﺩﺓ ﻋﻤﻞ ،ﺑﻞ ﻧﻘﺼﺎﻧﻪ ،ﻓﻼ ﳚﻮﺯ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ. ﻓﺼﻞ ﻓﻲ ﻋﺬر اﻟﻘﺎﺋﻠﻴﻦ إﻧﻪ ج أﺣﺮم ﺑ ُﻌﻤْﺮة ،ﺛﻢ أدﺧﻞ ﻋﻠﻴﻬﺎ اﻟﺤﺞ
ﳊﺞ ،ﻓﻌﺬﺭﻫﻢ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻤﺮ: ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻠﻮﻥ :ﺇﻧﻪ ﺃﺣﺮﻡ ﺑ ﻌﻤﺮﺓ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍ ﹶ ﻯ ﻣﻦ ﳊﺞ ،ﻭﺃﻫﺪﻯ ،ﻓﺴﺎﻕ ﻣﻌﻪ ﺍ ﹶﳍ ﺪ )ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟ ﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ ﳊ ﺞ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﻭﺑﺪﺃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄ ﻫ ﱠﻞ ﺑﺎﻟ ﻌﻤﺮ ِﺓ ﰒ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ ﳊﺞ ،ﻭﻳﺒﲔ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺃﻥ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﰲ ﺃﻧﻪ ﺃﺣﺮﻡ ﺃﻭ ﹰﻻ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍ ﹶ ﺠﹰﺎ ﻣﻊ ﺖ ﺣ ﺍﺑﻦ ﻋﻤﺮ ﳌﺎ ﺣ ﺞ ﺯﻣﻦ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮﺓ ﰒ ﻗﺎﻝ :ﺃﹸ ﺷ ِﻬﺪﻛﻢ ﺃﱏ ﻗﺪ ﺃﻭﺟﺒ ﻋﻤﺮﺗﻰ ،ﻭﺃﻫﺪﻯ ﻫﺪﻳﹰﺎ ﺍﺷﺘﺮﺍﻩ ﺑ ﹸﻘ ﺪﻳﺪ ،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 ﻳﻘ ) (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 ﻌﻤﺮﺓ 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 ﺍﻟﻌﻤﺮﺓ ﺟﺎﺋﺰ ﺑﻼ ﻧﺰﺍﻉ ﻳﻌﺮﻑ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱮ ج ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﺈﺩﺧﺎﻝ ﻕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ،ﻳﺮ ﺩ ﻋﻠﻰ ﺃﺭﺑﺎﺏ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺓ ،ﻓﺼﺎﺭﺕ ﻗﺎﺭِﻧﺔﹰ ،ﻭﻟﻜﻦ ﺳﻴﺎ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ .ﻓﺈﻥ ﺃﻧﺴﹰﺎ ﺃﺧﱪ ﺃﻧﻪ ﺣﲔ ﺻﻠﻰ ﺍﻟﻈﻬﺮ ﺃﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﻭﰱ )ﺍﻟﺼﺤﻴﺢ( ﻋﻦ ﳊﺠﺔ، ﲔ ﳍِﻼﻝ ﺫﻯ ﺍ ِ ﻋﺎﺋﺸﺔ ،ﻗﺎﻟﺖ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻮﺍِﻓ ﺖ ﺖ َﻷ ﻫﹶﻠ ﹾﻠ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ) :ﻣ ﻦ ﺃﹶﺭﺍ ﺩ ِﻣﻨﻜﹸﻢ ﹶﺃ ﹾﻥ ﻳِ ﻬﻞﱠ ﺑﻌ ﻤ ﺮ ٍﺓ ﹶﻓ ﹾﻠﻴ ِﻬﻞﱠ ،ﻓﻠ ﻮ ﹶﻻ ﹶﺃﻧﻰ ﹶﺃ ﻫ ﺪﻳ ِﺑﻌ ﻤ ﺮ ٍﺓ( ﻗﺎﻟﺖ :ﻭﻛﺎﻥ ﻣِﻦ ﺍﻟﻘﻮﻡ ﻣﻦ ﺃﻫ ﱠﻞ ﺑ ﻌﻤﺮﺓ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ،ﻓﻘﺎﻟﺖ :ﻓﻜﻨﺖ ﺃﻧﺎ ﳑﻦ ﺃﻫ ﱠﻞ ﺑ ﻌﻤﺮﺓ ...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 ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻭﺑﻴ ﻦ ﻗﻮﳍـﺎ :ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊﺞ ،ﻭﺍﻟ ﹸﻜﻞﱡ ﰲ ﺖ ﺃﺎ ﺇﳕﺎ ﻧﻔﺖ ﻋﻤﺮ ﹰﺓ ﻣﻔﺮﺩﺓ ،ﻭﺃﺎ ﱂ ﺗﻨﻒ ﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ،ﻭﻛﺎﻧﻮﺍ )ﺍﻟﺼﺤﻴﺢ( ،ﻋﻠﻤ ﻳﺴﻤﻮﺎ ﲤﺘﻌﹰﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﺃﻥ ﺫﻟﻚ ﻻ ﻳﻨﺎﻗﺾ ﺇﻫﻼﻟﹶﻪ ﺑﺎﳊﺞ ،ﻓﺈﻥ ﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ﰲ ﺿﻤﻨﻪ، ﻭﺟﺰﺀ ﻣﻨﻪ ،ﻭﻻ ﻳﻨﺎﰱ ﻗﻮﳍﺎ :ﺃﻓﺮﺩ ﺍﳊﹶﺞ ،ﻓﺈﻥ ﺃﻋﻤﺎ ﹶﻝ ﺍﻟ ﻌﻤﺮﺓ 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 ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟ ﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﰒ ﺃﻫ ﱠﻞ ﺑﺎﳊﹶﺞ ،ﻣﺮﻭﻯ ﺑﺎﳌﻌﲎ ﻣﻦ ﺣﺪﻳﺜﻪ ﺍﻵﺧﺮ ،ﻭﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻫﻮ ﺍﻟﺬﻯ ﻓﻌﻞ ﺫﻟﻚ ﻋﺎﻡ ﺣﺠﻪ ﰲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺃﻧﻪ ﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌﻤﺮﺓ ،ﰒ ﻗﺎﻝ :ﻣﺎ ﺷﺄﻧﻬﻤﺎ ﺇﻻ ﻭﺍﺣﺪ، ﺠﹰﺎ ﻣﻊ ﻋﻤﺮﺗﻰ ،ﻓﺄﻫ ﱠﻞ ﻤﺎ ﲨﻴﻌﺎﹰ ،ﰒ ﻗﺎﻝ ﰲ ﺁﺧﺮ ﺍﳊﺪﻳﺚ: ﺃﹸﺷ ِﻬﺪﻛﻢ ﺃﱏ ﻗﺪ ﺃﻭﺟﺒﺖ ﺣ ﻫﻜﺬﺍ ﻓﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج .ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ ﻃﻮﺍﻑ ﻭﺍﺣﺪ ،ﻭﺳﻌ ﻰ ﻭﺍﺣﺪ ،ﹶﻓﺤِ ﻤ ﹶﻞ ﳊﺞ ،ﻭﺇﳕﺎ ﺍﻟﺬﻯ ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻭﺭﻭﻯ ﺑﻪ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﰒ ﺃﻫ ﱠﻞ ﺑﺎ ﹶ ﻓﻌﻞ ﺫﻟﻚ ﺍﺑ ﻦ ﻋﻤﺮ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻌﻴﺪ ،ﺑﻞ ﻣﺘﻌﻴﻦ ،ﻓﺈﻥ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ ﻋﻨﻪ) :ﻟﻮﻻ ﺃﻥ ﻣﻌِﻰ ) (١ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(١١٥)(١٢١١
١٠١ ﺠﹰﺎ ﻭ ﻋﻤﺮﺓ، 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 ﺣﺠﻪ ﻭ ﻋﻤﺮﺗﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺍﻓ ﻖ ﻟِﺮﻭﺍﻳﺔ ﻋﺮﻭﺓ ﻋﻨﻬﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻭﻃﺎﻑ ﺍﻟﱠﺬﻳﻦ ﺃﻫﻠﱡﻮﺍ ﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﰒ ﺣﻠﱡﻮﺍ ،ﰒ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣﻦ ﺑﺎﻟ ﻌﻤﺮﺓ ﺑﺎﻟﺒﻴﺖ ﻭﺑ ِﻣﻨﻰ ﹶ ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،ﻓﺈﳕﺎ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻓﻬﺬﺍ ﻣﺜ ﹸﻞ ﺍﻟﺬﻯ ﳊﺠﻬﻢ ،ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﲨﻌﻮﺍ ﺍ ﹶ ﺭﻭﺍﻩ ﺳﺎﱂ ﻋﻦ ﺃﺑﻴﻪ ﺳﻮﺍﺀ .ﻭﻛﻴﻒ ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ :ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺪﺃ ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌﻤﺮﺓ ،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 ﻌﻤﺮﺓ 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 :ﺇﻧﻪ ﺃﺣﺮﻡ ﺇﺣﺮﺍﻣﹰﺎ ﻣﻄﻠﻘﺎﹰ ،ﱂ ﻳﻌﻴﻦ ﻓﻴﻪ ﻧﺴﻜﺎﹰ ،ﰒ ﻋﻴﻨﻪ 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 ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻫ ﱠﻞ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻯ ﺃﻥ ﳚﻌﻠﻪ ﻋﻤﺮﺓﹰ ،ﰒ ﻗﺎﻝ :ﻭﻣﻦ ﻭﺻﻒ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻨﱮ ج ﺍﻟﻘﻀﺎﺀ ،ﺇﺫ ﱂ ﳛﺞ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،ﻓﻴﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﻔﻆ، ﻧﺰﻭﻝ ﺍﻟﻔﺮﺽ ﻃﻠﺒﹰﺎ ﻟﻼﺧﺘﻴﺎﺭ ﻓﻴﻤﺎ ﻭﺳﻊ ﺍﻟﻠﱠﻪ ﻣﻦ ﺍ ﹶ ﳊ ﺞ ﻳﻨﺘ ِﻈ ﺮ ﺍﻟﻘﻀﺎﺀ ،ﻭﻋﺬﺭ ﻆ ﻋﻨﻪ ﰲ ﺍ ﹶ ﻷﻧﻪ ﻗﺪ ﺃﹸﺗﻰ ﺑﺎﳌﺘﻼ ِﻋﻨﻴﻦِ ،ﻓﺎﻧﺘﻈﺮ ﺍﻟﻘﻀﺎﺀ ،ﻛﺬﻟﻚ ﺣِ ﻔ ﹶ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻣﺎ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ: ﺠﹰﺎ ﺠﹰﺎ ﻭﻻ ﻋﻤﺮﺓ( ﻭﰱ ﻟﻔﻆ) :ﻳﹶﻠﺒﻰ ﻻ ﻳﺬﻛﺮ ﺣ )ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧﺬﻛﺮ ﺣ ﳊﺞ ،ﺣﱴ ﺇﺫﺍ ﻭﻻ ﻋﻤﺮﺓ( 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 ﻫﺪﻯ ﺇﺫﺍ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺑﲔ ﺍﻟ
١٠٢ ﺤﻞﱠ().(١ ﻭﺍﳌﺮﻭﺓ ﺃﻥ ﻳ ِ ﺠﹰﺎ ﻭﻻ ﻋﻤﺮﺓ ﻳﻨﺘ ِﻈ ﺮ ﻭﻗﺎﻝ ﻃﺎﻭﻭﺱ :ﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻻ ﻳﺴﻤﻰ ﺣ ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ ،ﻓﺄﻣﺮ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻫ ﱠﻞ ﺍﻟﻘﻀﺎﺀَ ،ﻓﱰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎ ُﺀ ﻭﻫﻮ ﺑﲔ ﺍﻟ ﺚ. ﳊ ﺞ ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻯ ﺃﻥ ﳚﻌﻠﻬﺎ ﻋﻤﺮﺓ ...ﺍﳊﺪﻳ ﹶ ﺑﺎ ﹶ ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﰲ ﺣﺪﻳﺜﻪ ﺍﻟﻄﻮﻳﻞ ﰲ ﺳﻴﺎﻕ ﺣﺠﺔ ﺍﻟﻨﱮ ج :ﻓﺼﻠﱠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﺴﺠﺪ ،ﰒ ﺭﻛﺐ ﺍﻟ ﹶﻘﺼﻮﺍ َﺀ ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﻮﺕ ﺑﻪ ﻧﺎﻗﺘﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍ ِﺀ ﻧﻈﺮﺕ ﺇﱃ ﻣ ﺪ ﺑﺼﺮﻯ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺭﺍﻛﺐ ﻭﻣﺎﺵٍ ،ﻭﻋﻦ ﳝﻴﻨﻪ ﻣﺜ ﹸﻞ ﺫﻟﻚ ،ﻭﻋﻦ ﻳﺴﺎﺭِﻩ ﻣﺜ ﹸﻞ ﺫﻟﻚ ،ﻭ ِﻣ ﻦ ﺧﻠﻔﻪ ﻣِﺜ ﹸﻞ ﺫﻟﻚ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﲔ ﺃﻇ ﻬﺮِﻧﺎ ،ﻭﻋﻠﻴﻪ ﻳﻨ ِﺰﻝﹸ ﺍﻟﻘﺮﺁ ﹸﻥ ﻭﻫﻮ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﹶﻪ ،ﻓﻤﺎ ﻋ ِﻤ ﹶﻞ ﻚ ﹶﻟﺒﻴﻚ، ﻚ ﹶﻟ ﻚ ﻻ ﺷﺮِﻳ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﹶﻟﺒﻴﻚ ،ﹶﻟﺒﻴ ﺑﻪ ﻣﻦ ﺷﺊ ،ﻋ ِﻤ ﹾﻠﻨﺎ ِﺑﻪِ ،ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﺘﻮﺣﻴ ِﺪ) :ﹶﻟﺒﻴ ﺱ ﺬﺍ ﺍﻟﺬﻯ ﻳ ِﻬﻠﱡﻮﻥ ﺑﻪ ،ﻭﹶﻟ ِﺰ ﻡ ﻚ( .ﻭﺃﻫ ﱠﻞ ﺍﻟﻨﺎ ﻚ ﹶﻟ ﻚ ﻭﺍ ﹸﳌ ﹾﻠﻚ ،ﻻ ﺷﺮﻳ ﳊ ﻤ ﺪ ﻭﺍﻟﻨ ﻌ ﻤ ﹶﺔ ﹶﻟ ﺇ ﱠﻥ ﺍ ﹶ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗﻠﺒﻴﺘﻪ) (٢ﻓﺄﺧﱪ ﺟﺎﺑﺮ ،ﺃﻧﻪ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﻠﺒﻴﺔ ،ﻭﱂ ﻳﺬﻛ ﺮ ﺃﻧﻪ ﺃﺿﺎﻑ ﺠﹰﺎ ﻭﻻ ﻋﻤﺮﺓ ،ﻭﻻ ﻗِﺮﺍﻧﺎﹰ ،ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ﻣﺎ ﻳﻨﺎﻗﺾ ﺃﺣﺎﺩﻳﺚ ﺇﻟﻴﻬﺎ ﺣ ﻚ ﺍﻟﺬﻯ ﺃﺣﺮﻡ ﺑﻪ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺃﻧﻪ ﺍﻟﻘِﺮﺍﻥ. ﺗﻌﻴﻴﻨﻪ ﺍﻟﻨﺴ ﲔ ﺍﳌﺴﻨﺪﺍﺕ ،ﻭﻻ ﻳﻌﺮﻑ ﺚ ﻃﺎﻭﻭﺱ ،ﻓﻬﻮ ﻣﺮﺳﻞ ﻻ ﻳﻌﺎ ﺭﺽ ﺑﻪ ﺍﻷﺳﺎﻃ ﻓﺄﻣﺎ ﺣﺪﻳ ﹸ ﺍﺗﺼﺎﻟﻪ ﺑﻮﺟﻪ ﺻﺤﻴﺢ ﻭﻻ ﺣﺴﻦ .ﻭﻟﻮ ﺻﺢ ،ﻓﺎﻧﺘﻈﺎﺭﻩ 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، ﺍﻟﻮﺍﺩﻯ ﺍ ﹸﳌﺒﺎ ﺭ ِﻙ ﻭﹸﻗ ﹾﻞ :ﻋ ﻤ ﺮ ﹲﺓ ﰲ ﺣ ﻓﻌﻴﻦ 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 ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻓﻬﻮ ﻗﻀﺎ ُﺀ ﺍﻟﻔﺴﺦ ﺍﻟﺬﻯ ﺃﻣ ﺮ ﺑﻪ ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﺇﱃ ﺍﻟ ﻌﻤﺮﺓ، ﺴ ﺦ ﺣﺠ ﻪ ﺇﱃ ﻋﻤﺮﺓ ﻭﻗﺎﻝ) :ﻟﻮ ﻓﺤﻴﻨﺌﺬ ﺃﻣﺮ ﹸﻛ ﱠﻞ ﻣ ﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻯ ﻣﻨﻬﻢ ﺃﻥ ﻳﻔ ﺠ ﻌ ﹾﻠﺘﻬﺎ ﻋ ﻤ ﺮ ﹰﺓ( ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﻣ ﺮ ﺖ ﺍ ﹶﳍﺪﻯ ﻭﹶﻟ ﺕ ﳌﺎ ﺳ ﹾﻘ ﺖ ﻣ ﻦ ﺃ ﻣﺮِﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﺣﺘﻢ ﺑﺎﻟﻮﺣﻰ ،ﻓﺎﻢ ﳌﺎ ﺗﻮﻗﱠﻔﻮﺍ ﻓﻴﻪ ﻗﺎﻝ) :ﺍﻧ ﹸﻈﺮﻭﺍ ﺍﱠﻟﺬِﻯ ﺁﻣ ﺮ ﹸﻛ ﻢ ِﺑ ِﻪ ﹶﻓﺎﹾﻓ ﻌﻠﹸﻮﻩ(. ﺠﹰﺎ ﻭﻻ ﻋﻤﺮﺓ .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 ﻣﻦ ﺃﻫ ﱠﻞ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ ﲝﺞ ،ﻭﻣﻨﻬﻢ ﻣ ﻦ ﺃﻫ ﹼﻞ ﺑ ﻌﻤﺮﺓ ،ﻭﺃﺎ ﳑﻦ ﺃﻫ ﱠﻞ ﺑ ﻌﻤﺮﺓ .ﻭﺃﻣﺎ ﻗﻮﳍﺎ: ﺠﹰﺎ ﻭﻻ ﻋﻤﺮﺓ ،ﻓﻬﺬﺍ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺣﺮﺍﻡ ،ﻭﱂ ﺗﻘﻞ :ﺇﻢ ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﻧﻠﺒﻰ 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 ﺭﻭﺍﻳﺎﻢ .ﻭﻟﻮ ﺻﺢ ﻋﻦ ﻋﺎﺋﺸ ﹶﺔ ﺫﻟﻚ، ﻟﻜﺎﻥ ﻏﺎﻳﺘﻪ ﺃﺎ 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. ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺻﻔﺔ ﺗﻠﺒﻴﺘﻪ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﻧﻔ ﻰ ﻟﺘﻌﻴﻴﻨﻪ ﺍﻟﻨﺴ ﺚ ﺃﻫ ِﻞ ﻭﺑﻜﻞ ﺣﺎﻝ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺮﳛﺔ ﰲ ﻧﻔﻰ ﺍﻟﺘﻌﻴﲔ ،ﻟﻜﺎﻧﺖ ﺃﺣﺎﺩﻳ ﹸ ﺍﻹﺛﺒﺎﺕ ﺃﻭﱃ ﺑﺎﻷﺧﺬ ﻣﻨﻬﺎ ،ﻟﻜﺜﺮﺎ ،ﻭﺻﺤﺘﻬﺎ ،ﻭﺍﺗﺼﺎﳍﺎ ،ﻭﺃﺎ ﻣﹾﺜِﺒﺘﺔ ﻣﺒﻴﻨﺔ ﻣﺘﻀﻤﻨﺔ ﻟﺰﻳﺎﺩﺓ ﺧﻔﻴﺖ ﻋﻠﻰ ﻣﻦ ﻧﻔﻰ ،ﻭﻫﺬﺍ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻭﺍﺿﺢ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ وﻟﻨﺮﺟﻊ إﻟﻰ ﺳﻴﺎق َﺣﺠﱠﺘﻪ ج
ﻭﻟﺒﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭﺃﺳﻪ ﺑﺎﻟ ِﻐﺴﻞ) (١ﻭﻫﻮ ﺑﺎﻟﻐﲔ ﺍﳌﻌﺠﻤﺔ ﻋﻠﻰ ﻭﺯﻥ ﻛِﻔ ٍﻞ ﻭﻫﻮ ﻣﺎ ﻳﻐﺴﻞ ﺑﻪ ﺍﻟﺮﺃﺱ ﻣِﻦ ﺧ ﹾﻄ ِﻤ ﻰ ﻭﳓﻮﻩ ﻳﻠﺒ ﺪ ﺑﻪ ﺍﻟﺸﻌﺮ ﺣﱴ ﻻ ﻳﻨﺘﺸِﺮ ،ﻭﺃﻫ ﱠﻞ ﰲ ﻣﺼﻼﻩ ،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 ﻌﻤﺮﺓ ﺟﺰﺀ ﻣﻨﻪ ،ﻓﻤﻦ ﹶﺛ ﻢ ﻗﻴﻞ: ﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ 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 ﺇﺣﺮﺍﻣﻪ 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 ﺑﻌﲑﻩ) .(١ﻭﻗﺪ ﻗﺎﻝ ﺃﻧﺲ :ﺇﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ،ﰒ ﺭﻛﺐ)،(٢ ﻭﺍﳊﺪﻳﺜﺎﻥ ﰲ )ﺍﻟﺼﺤﻴﺢ(. ﻓﺈﺫﺍ ﲨﻌﺖ ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﻵﺧﺮ ،ﺗﺒﻴﻦ ﺃﻧﻪ ﺇﳕﺎ ﺃﻫ ﱠﻞ ﺑﻌ ﺪ ﺻﻼ ِﺓ ﺍﻟﻈﱡﻬﺮ ،ﰒ ﻟﺒﻰ ﻓﻘﺎﻝ: ﻚ ﻚ ﻻ ﺷﺮِﻳ ﻚ ﻭﺍﳌﹸ ﹾﻠ ﳊ ﻤ ﺪ ﻭﺍﻟﻨ ﻌ ﻤ ﹶﺔ ﹶﻟ ﻚ ﹶﻟﺒﻴﻚ ،ﺇ ﱠﻥ ﺍ ﹶ ﻚ ﹶﻟ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﹶﻟﺒﻴﻚ ،ﹶﻟﺒﻴﻚ ﻻ ﺷﺮﻳ )ﻟﺒﻴ ﻚ( .ﻭﺭﻓﻊ ﺻﻮﺗﻪ ﺬﻩ ﺍﻟﺘﻠﺒﻴ ِﺔ ﺣﱴ ﺳ ِﻤﻌﻬﺎ ﺃﺻﺤﺎﺑﻪ ،ﻭﺃﻣﺮﻫﻢ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﹶﻟ ﺃﺻﻮﺍﺗﻬﻢ ﺑﺎﻟﺘﻠﺒﻴﺔ).(٣ ﺤ ِﻤﻞٍ ،ﻭﻻ ﻫ ﻮﺩﺝ ،ﻭﻻ ﻋﻤﺎﺭِﻳﺔ ﻭﺯﺍﻣِﻠﺘﻪ ﲢﺘﻪ .ﻭﻗﺪ ﻭﻛﺎﻥ ﺣﺠﻪ ﻋﻠﻰ ﺭﺣﻞ ،ﻻ ﰲ ﻣ ﺤ ِﻤﻞِ ،ﻭﺍ ﹶﳍ ﻮ ﺩﺝِ ،ﻭﺍﻟ ﻌﻤﺎﺭِﻳﺔ ،ﻭﳓﻮﻫﺎ ﻋﻠﻰ ﻗﻮﻟﲔ، ﺤﺮِﻡ ﰲ ﺍ ﹶﳌ ﺏ ﺍ ﹸﳌ ﺍﺧﺘﻠِﻒ ﰲ ﺟﻮﺍﺯ ﺭﻛﻮ ِ ﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﰉ ﺣﻨﻴﻔﺔ .ﻭﺍﻟﺜﺎﱏ :ﺍﳌﻨﻊ ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ﺃﺣﺪﳘﺎ :ﺍﳉﻮﺍ ﺯ ﻭﻫﻮ ﻣﺬﻫ ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ. ﻓﺼﻞ
ﰒ ﺇﻧﻪ ج ﺧﻴﺮﻫﻢ ﻋﻨﺪ ﺍﻹﺣﺮﺍﻡ ﺑﲔ ﺍﻷﻧﺴﺎ ِﻙ ﺍﻟﺜﻼﺛﺔ ،ﰒ ﻧﺪﺑﻬﻢ ﻋﻨﺪ ﺩﻧﻮﻫﻢ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﻓﺴﺦ ﺍﳊﹶﺞ ﻭﺍﻟﻘِﺮﺍﻥ ﺇﱃ ﺍﻟ ﻌﻤﺮﺓ ﳌﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫ ﺪﻯ ،ﰒ ﺣﺘﻢ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﺍﳌﺮﻭ ِﺓ. ﺲ ﺯﻭﺟ ﹸﺔ ﺃﰉ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﳏ ﻤ ﺪ ﺑﻦ ﺖ ﻋﻤﻴ ٍ ﺕ ﺃﲰﺎ ُﺀ ﺑِﻨ ﻭﻭﹶﻟ ﺪ ﺴﺘﹾﺜ ِﻔ ﺮ ﺑﺜﻮﺏ ،ﻭﺗﺤﺮﻡ ﻭﺗِ ﻬﻞﱠ) .(٤ﻭﻛﺎﻥ ﰲ ﺴﻞﹶ ،ﻭﺗ ﺃﰉ ﺑﻜﺮ ،ﻓﺄﻣﺮﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﻐﺘ ِ ﺾ ﺗﻐﺘﺴِﻞ ﻹﺣﺮﺍﻣﻬﺎ، ﺙ ﺳﻨﻦ ،ﺇﺣﺪﺍﻫﺎ :ﻏﺴ ﹸﻞ ﺍﶈﺮﻡ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﳊﺎﺋ ﻗِﺼﺘﻬﺎ ﺛﻼ ﹸ ﺼ ﺢ ﻣِﻦ ﺍﳊﺎﺋﺾ. ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﺍﻹﺣﺮﺍﻡ ﻳ ِ ﺱ ﻣﻌﻪ ﻳﺰﻳﺪﻭﻥ ﻓﻴﻬﺎ ﰒ ﺳﺎﺭ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻳﻠﺒﻰ ﺑﺘﻠﺒﻴﺘِﻪ ﺍﳌﺬﻛﻮﺭﺓِ ،ﻭﺍﻟﻨﺎ ﻭﻳﻨ ﹸﻘﺼﻮﻥ ،ﻭﻫﻮ ﻳ ِﻘﺮﻫﻢ ﻭﻻ ﻳﻨ ِﻜﺮ ﻋﻠﻴﻬﻢ).(٥ ﺶ ﻋﻘﲑﺍﹰ ،ﻓﻘﺎﻝ) :ﺩﻋﻮﻩ ﻓﺈﻧﻪ ﻭﻟﺰﻡ ﺗﻠﺒﻴﺘﻪ ،ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﺑﺎﻟﺮﻭﺣﺎﺀ ،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 ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ، ﻳﻮ ِﺷﻚ ﹶﺃ ﹾﻥ ﻳﺄﺗ ﻰ ﺻﺎ ِﺣﺒﻪ( ﻓﹶﺠﺎﺀ ﺻﺎ ِﺣﺒﻪ ﺇ ﹶ ﻕ).(١ ﺴ ﻤﻪ ﺑﻴ ﻦ ﺍﻟ ﺮﻓﹶﺎ ِ ﺷ ﹾﺄﻧﻜﹸﻢ ِﺑ ﻬﺬﹶﺍ ﺍﳊِﻤﺎﺭِ ،ﹶﻓﺄﹶﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﹶﻓ ﹶﻘ ﺼﺪﻩ 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 ﺑﺎﻟﺘﺤﺮﻯ ،ﻭﺗ ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻴ ﺪ ﻳﻤﹶﻠﻚ 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 ﺣﺎِﻗ ﰒ ﻣﻀﻰ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻷُﺛﹶﺎﻳ ِﺔ ﺑﲔ ﺍﻟﺮﻭﻳﹶﺜ ِﺔ ﻭﺍﻟ ﻌ ﺮﺝِ ،ﺇﺫﺍ ﻇ ﻕ ﺑﲔ ﻼ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻩ ﻻ ﻳﺮِﻳﺒﻪ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺣﱴ ﻳﺠﺎﻭِﺯﻭﺍ .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 ﻣﻦ ﻳ ِﻘﻒ ﻋﻨﺪﻩ ،ﻟﺌﻼ ﻳﺄﺧﺬﻩ ﺃﺣ ﺪ ﺣﱴ ﻳﺠﺎﻭﺯﻭﻩ. ﳊﻞﱢ ،ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺤﺮِﻡ ﻟﻠﺼﻴﺪ ﳚﻌﻠﹸﻪ ﲟﱰﻟﺔ ﺍﳌﻴﺘﺔ ﰲ ﻋﺪﻡ ﺍ ِ ﻭﻓﻴﻪ ﺩﻟﻴﻞ :ﻋﻠﻰ ﺃﻥ ﻗﺘ ﹶﻞ ﺍ ﹸﳌ ﻀ ﻊ ﻣﺎِﻟﻴﺘﻪ. ﺣﻼﻻﹰ ،ﱂ ﺗ ِ ﻓﺼﻞ
ﰒ ﺳﺎﺭ ﺣﱴ ﺇﺫﺍ ﻧﺰﻝ ﺑﺎﻟ ﻌ ﺮﺝِ ،ﻭﻛﺎﻧﺖ ﺯِﻣﺎﻟﺘﻪ ﻭ ِﺯﻣﺎﹶﻟﺔﹸ 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 ﺑﻌﲑﻙ؟ ﻓﻘﺎﻝ :ﺃﺿﻠﻠﺘﻪ ﺍﻟﺒﺎﺭﺣﺔ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺑﻌﲑ ﻭﺍﺣﺪ ﺗ ِ ﺤﺮِﻡ ﻣﺎ ﻳﺼﻨﻊ ،ﻭﻣﺎ ﻓﹶﻄﻔِﻖ ﻳﻀﺮﺑﻪ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺘﺒﺴﻢ ،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 ﻳﺆﺩﺏ 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 ﺍﻟﺼﻌ ﻚ ﺇ ﱠﻻ ﹶﺃﻧﺎ ﺣ ﺮ ﻡ( .ﻭﰱ ِﺣﻤﺎ ٍﺭ ﻭﺣﺸﻰ ،ﻓﺮﺩﻩ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ) :ﺇﻧﺎ ﹶﻟ ﻢ ﻧ ﺮﺩ ﻩ ﻋﹶﻠﻴ )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 ﺣﺘﻰ 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 ﺃﹸﻣﻴﺔ ﺍﻟ ﳉﺤﻔﺔ ،ﻓﺄﻛﻞ ﻣﻨﻪ ﻭﺃﻛﻞ ﺍﻟﻘﻮﻡ .ﻗﺎﻝ ﺶ ﻭﻫﻮ ﺑﺎ ﹸ ﺍﻟﺼﻌﺐِ ،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 ﺣﻴﺎﹰ، ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺼﻌ 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 ،ﻓﺮﺩﻩ ﻋﻠﻴﻪ ،ﻭﺇﻳﻀﺎﺣﻪ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ .ﻗﺎﻝ :ﻭﺣﺪﻳ ﹸ ﺖ ﻣﻦ ﺣﺪﻳﺚ ﻣﻦ ﺣﺪﺙ 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 ﺣﻴﺎ ،ﺃﻭ ﳊﻤﺎﹰ ،ﻓﺮﻭﺍﻳﺔ ﻣﻦ 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 ﻳﺆﺑﻪ ﻟﻪ. ﺾ ﺍﳊِﻤﺎﺭ ،ﻭﺃﻧﻪ ﳊﻢ ﻣﻨﻪ ،ﻓﻼ ﻳﻨﺎﻗﺾ 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 ﻳﻤﻜﻦ ﲪﻠﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﻣﻦ ﺭﻭﻯ ﳊﻤﺎﹰ ،ﺗﺴﻤﻴﺔ ﻟﻠﺤﻢ ﺑﺎﺳﻢ ﺍﳊﻴﻮﺍﻥ، ﻭﻫﺬﺍ ﳑﺎ ﻻ ﺗﺄﺑﺎﻩ ﺍﻟﻠﻐﺔ. ﺍﻟﺜﺎﻟﺚ ::ﺃﻥ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﺘﻔﻘﺔ ﻋﻠﻰ ﺃﻧﻪ ﺑﻌﺾ ﻣﻦ ﺃﺑﻌﺎﺿﻪ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺾ ﺑﲔ ﻫﺬﻩ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ،ﻫﻞ ﻫﻮ ﻋﺠﺰﻩ ،ﺃﻭ ِﺷﻘﱡﻪ ،ﺃﻭ ﺭِﺟﻠﻪ ،ﺃﻭ ﳊﻢ ﻣﻨﻪ؟ ﻭﻻ ﺗﻨﺎﻗ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﺇﺫ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻖ ﻫﻮ ﺍﻟﺬﻯ ﻓﻴﻪ ﺍﻟ ﻌﺠﺰ ،ﻭﻓﻴﻪ ﺍﻟﺮﺟﻞ ،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 ﺗﺒﻴﻦ 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 ﺍﻟﺼﻌﺐ ﻗﺪ ﺫﻛﺮ ﻏ ﲑ ﻭﺍﺣﺪ ﺃﺎ ﻛﺎﻧﺖ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻣﻨﻬﻢ :ﺍﶈ ﻛﺘﺎﺏ )ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ( ﻟﻪ .ﺃﻭ ﰲ ﺑﻌﺾ ﻋﻤﺮﻩ ﻭﻫﺬﺍ ﳑﺎ ﻳﻨﻈﺮ ﻓﻴﻪ .ﻭﰱ ﻗﺼﺔ ﺍﻟﻈﱮ ﻭﲪﺎﺭ ﻳﺰﻳﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﺴﻠﻤﻰ ﺍﻟﺒﻬﺰﻯ ،ﻫﻞ ﻛﺎﻧﺖ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﺃﻭ ﰲ ﺑﻌﺾ ﻋﻤﺮﻩ ﻭﺍﻟﻠﱠﻪ ﺚ ﺃﰉ ﻗﺘﺎﺩﺓ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺼﺪﻩ ﻷﺟﻠﻪ ،ﻭﺣﺪﻳﺚ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﺃﻧﻪ ﺃﻋﻠﻢ؟ ﻓﺈﻥ ﺣﻤِﻞ ﺣﺪﻳ ﹸ ﺻﻴﺪ ﺍﻟﺒ ﺮ ﹶﻟﻜﹸﻢ ﺣﻼ ﹲﻝ ﺻﻴﺪ ﻷﺟﻠﻪ ،ﺯﺍﻝ ﺍﻹﺷﻜﺎﻝﹸ ،ﻭﺷﻬﺪ ﻟﺬﻟﻚ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﳌﺮﻓﻮﻉ ) : ﺚ ﻗﺪ ﺃﹸ ِﻋﻞﱠ ﺑﺄﻥ ﺍﳌﻄﻠﺐ ﺍﺑﻦ ﺣﻨﻄﺐ ﻣﺎ ﹶﻟ ﻢ ﺗﺼِﻴﺪﻭﻩ ﹶﺃ ﻭ ﻳﺼﺎ ﺩ ﹶﻟ ﹸﻜ ﻢ() .(١ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺪﻳ ﹸ ﺭﺍﻭﻳﻪ ﻋﻦ ﺟﺎﺑﺮ ﻻ ﻳﻌﺮﻑ ﻟﻪ ﲰﺎﻉ ﻣﻨﻪ ،ﻗﺎﻟﻪ ﺍﻟﻨﺴﺎﺋﻰ. ﻗﺎﻝ ﺍﻟﻄﱪﻯ ﰲ )ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ( ﻟﻪ :ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ ،ﺍﺻﻄﺎﺩ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﲪﺎﺭﹰﺍ ﻭﺣﺸﻴﺎﹰ ،ﻭﱂ ﻳﻜﻦ ﻣﺤﺮﻣﺎﹰ ،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 ﺃﺻﺤﺎﺑﻪ ﻭﱂ ﺃﺣﺮِﻡ ،ﻓﺬﻛﺮ ﻗِﺼﺔ ﺍﳊﻤﺎﺭ ﺍﻟﻮﺣﺸﻰ).(٢ ﺍﻟﻨ ﻓﺼﻞ
ﻯ ﻭﺍ ٍﺩ ﻫﺬﺍ(؟ ﻗﺎﻝ :ﻭﺍﺩﻯ ﻋﺴﻔﺎﻥ. ﺴﻔﹶﺎﻥ :ﻗﺎﻝ) :ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؛ ﺃ ﻓﻠﻤﺎ ﻣ ﺮ ﺑﻮﺍﺩﻯ ﻋ ﻒ ﻭﹸﺃ ﺯ ﺭﻫﻢ ﺍﻟﻌﺒﺎﺀُ، ﻗﺎﻝ) :ﻟﻘﺪ ﻣ ﺮ ﺑﻪ ﻫﻮ ﺩ ﻭﺻﺎِﻟ ﺢ ﻋﻠﻰ ﺑ ﹾﻜ ﺮﻳ ِﻦ ﹶﺃ ﺣ ﻤ ﺮﻳﻦ ﺧ ﹸﻄ ﻤﻬﻤﺎ 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 ﺤﺠﻮ ﹶﻥ ﺍﻟﺒﻴ ﻭﺃ ﺭﺩِﻳﺘﻬﻢ ﺍﻟﻨﻤﺎﺭ ،ﻳﹶﻠﺒﻮ ﹶﻥ ﻳ ﺴ ِﺮﻑ ،ﺣﺎﺿﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﻗﺪ ﻛﺎﻧﺖ ﺃﻫﻠﱠﺖ ﺑ ﻌﻤﺮﺓ، ﻓﻠﻤﺎ ﻛﺎﻥ ﺑ ﺖ(؟ ﻗﺎﻟﺖ :ﻧ ﻌﻢ، ﺴ ِ ﻚ ﻧ ِﻔ ﱮ ج ﻭﻫﻰ ﺗﺒﻜﻰ ،ﻗﺎﻝ) :ﻣﺎ ﻳﺒﻜِﻴﻚِ؟ ﹶﻟ ﻌﻠﱠ ِ ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻨ ﺕ ﺁ ﺩﻡ ،ﺍ ﹾﻓﻌﻠﻰ ﻣﺎ ﻳ ﹾﻔ ﻌﻞﹸ ﺍﳊﹶﺎﺝ ،ﹶﻏﻴ ﺮ ﹶﺃ ﹾﻥ ﻻ ﺗﻄﹸﻮﰱ ﻗﺎﻝ ) :ﻫﺬﹶﺍ ﺷ ﹲﺊ ﹶﻗ ﺪ ﹶﻛﺘﺒﻪ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺑﻨﺎ ِ ﺖ().(٢ ﺑﺎﻟﺒﻴ ِ ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎ ُﺀ ﰲ ﻗﺼﺔ ﻋﺎﺋﺸﺔ :ﻫﻞ ﻛﺎﻧﺖ ﻣﺘﻤﺘﻌﺔ ﺃﻭ ﻣﻔﺮِﺩﺓ؟ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﳊﺞ ،ﻭﺻﺎﺭﺕ ﻣﺘﻤﺘﻌﺔﹰ ،ﻓﻬﻞ ﺭﻓﻀﺖ ﻋﻤﺮﺗﻬﺎ ،ﺃﻭ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻹﻓﺮﺍﺩ ،ﻭﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍ ﹶ ﻗﺎﺭﻧﺔﹰ ،ﻭﻫﻞ ﺍﻟﻌﻤﺮﺓ ﺍﻟﱴ ﺃﺗﺖ ﺎ ﻣِﻦ ﺍﻟﺘﻨﻌﻴﻢ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﺃﻡ ﻻ؟ ﻭﺇﺫﺍ ﱂ ﺗﻜﻦ ﻭﺍﺟﺒﺔﹰ، ﻓﻬﻞ ﻫﻰ ﻣﺠﺰِﺋ ﹲﺔ ﻋﻦ ﻋﻤﺮﺓ 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 ﻌﻤﺮﺓ، ﻑ ﻗﺒ ﹶﻞ ﺍﻟﺘﻌﺮﻳﻒِ ،ﻓﻬﻞ ﺗﺮﹸﻓ ﺑﺎﻟ ﻌﻤﺮﺓ ،ﻓﺤﺎﺿﺖ ،ﻭﱂ ﻳﻤﻜﻨﻬﺎ ﺍﻟﻄﻮﺍ ﳊ ﺞ ﻣﻔﺮﺩﺍﹰ ،ﺃﻭ ﺗﺪﺧﻞ ﺍﳊﺞ ﻋﻠﻰ ﺍﻟ ﻌﻤﺮﺓ ﻭﺗﺼﲑ ﻗﺎﺭِﻧﺔ؟ ﻓﻘﺎﻝ ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ: ﻭﺗ ِ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 ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺃﺎ ﻗﺎﻟﺖ: ﺖ ﻭﻻ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ، ﻒ ﺑﺎﻟﺒﻴ ِ ﺖ ﻣﻜﱠ ﹶﺔ ﻭﺃﻧﺎ ﺣﺎﺋِﺾ ﱂ ﹶﺃ ﹸﻃ ﺖ ﺑ ﻌﻤﺮﺓ ،ﻓﻘﺪِﻣ )ﺃﻫﻠﻠ ﳊﺞ، ﺸﻄِﻰ ،ﻭﺃﹶﻫﻠﱢﻰ ﺑﺎ ﹶ ﺕ ﺫﻟﻚ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ) :ﺍﻧ ﹸﻘﻀِﻰ ﺭﺃ ﺳﻚِ ،ﻭﺍ ﻣﺘ ِ ﻓﺸﻜﻮ ﳊﺞ ،ﺃ ﺭ ﺳﻠﹶﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻣ ﻊ ﻋﺒ ِﺪ ﻀﻴﺖ ﺍ ﹶ ﺖ :ﹶﻓ ﹶﻔ ﻌ ﹾﻠﺖ ﹶﻓﻠﱠﻤﺎ ﹶﻗ ﻭ ﺩﻋِﻰ ﺍﻟﻌ ﻤ ﺮ ﹶﺓ( .ﻗﹶﺎﹶﻟ )(٣ ﺍﻟﺮﲪ ﻦ ﺑ ِﻦ ﺃﰉ ﺑ ﹾﻜ ٍﺮ ﺇﻟﹶﻰ ﺍﻟﺘﻨﻌِﻴﻢِ ،ﻓﹶﺎ ﻋﺘ ﻤ ﺮﺕِ ﻣﻨﻪ .ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻫ ِﺬ ِﻩ ﻣﻜﹶﺎ ﹸﻥ ﻋ ﻤ ﺮﺗِﻚ( .ﻗﺎﻟﻮﺍ: ﳊﺞ ،ﻟﻘﻮﻟﻪ ﺖ ﺑﺎ ﹶ ﻓﻬﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﺎ ﻛﺎﻧﺖ ﻣﺘﻤﺘﻌﺔ ،ﻭﻋﻠﻰ ﺃﺎ ﺭﻓﻀﺖ ﻋﻤﺮﺎ ﻭﺃﺣﺮ ﻣ ﺸﻄِﻰ( ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻚ ﻭﺍ ﻣﺘ ِ ﻚ( ﻭﻟﻘﻮﻟﻪ) :ﺍﻧﻘﹸﻀﻰ ﺭﺃ ﺳ ِ ج) :ﺩﻋﻰ ﻋ ﻤ ﺮﺗ ِ ﺸﻂﹶ ،ﻭﻷﻧﻪ ﻗﺎﻝ ﻟﻠ ﻌﻤﺮﺓ 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 ﺮﺗﻬﺎ ﺍﻷﻭﱃ ﺑﺎﻗﻴﺔ ،ﱂ ﺗﻜﻦ ﻫﺬﻩ ﻣﻜﺎﻧﻬﺎ ،ﺑﻞ ﻛﺎﻧﺖ ﻋﻤﺮ ﹰﺓ ﻋ ﻤ ﺮِﺗ ِ ﻣﺴﺘﻘﻠ ﹰﺔ. ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ :ﻟﻮ ﺗﺄﻣﻠﺘﻢ ﻗِﺼ ﹶﺔ ﻋﺎﺋﺸﺔ ﺣ ﻖ ﺍﻟﺘﺄ ﻣﻞِ ،ﻭﲨﻌﺘﻢ ﺑﲔ ﻃﺮﻗﻬﺎ ﻭﺃﻃﺮﺍﻓﻬﺎ، ﺾ ﺍﻟ ﻌﻤﺮﺓ ،ﻓﻔﻰ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻟﺘﺒﻴﻦ ﻟﻜﻢ ﺃﺎ ﻗﺮﻧﺖ ،ﻭﱂ ﺗﺮﻓﹸ ِ ﺴ ِﺮﻑ ،ﻋ ﺮ ﹶﻛﺖ ،ﰒ ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﺃﻫﻠﱠﺖ ﻋﺎﺋﺸﺔ ﺑ ﻌﻤﺮﺓ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﺖ ِﺑ ﺖ ﻭﻗﺪ ﻚ(؟ ﻗﺎﻟﺖ :ﺷﺄﱏ ﺃﱏ ﻗﺪ ﺣِﻀ ج ﻋﻠﻰ ﻋﺎﺋﺸﺔ ،ﻓﻮﺟﺪﻫﺎ ﺗﺒﻜﻰ ،ﻓﻘﺎﻝ) :ﻣﺎ ﺷﺄﻧ ِ ﳊ ﺞ ﺍﻵﻥﹶ ،ﻗﺎﻝ) :ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺱ ﻳ ﹾﺬ ﻫﺒﻮ ﹶﻥ ﺇﱃ ﺍ ﹶ ﺖ ﻭﺍﻟﻨﺎ ﻒ ﺑِﺎﻟﺒﻴ ِ ﺃﹶﺣ ﱠﻞ ﺍﻟﻨﺎﺱ ،ﻭﱂ ﹶﺃ ِﺣﻞﱠ ،ﻭﱂ ﺃ ﹸﻃ ﺖ ﺍﳌﻮﺍﻗِﻒ ﳊ ﺞ( ﻓﻔﻌﻠﺖ ،ﻭﻭﻗﻔ ِ ﺕ ﺁ ﺩﻡ ،ﻓﺎ ﹾﻏﺘﺴِﻠﻰ ،ﹸﺛﻢ ﺃﹶﻫﻠﱢﻰ ﺑﺎ ﹶ ﺃﻣﺮ ﻗﺪ ﹶﻛﺘﺒﻪ ﺍﻟﱠﻠ ﻪ ﻋﻠﻰ ﺑﻨﺎ ِ ﺖ ِﻣ ﻦ ﹸﻛﻠﱠﻬﺎ ،ﺣﱴ ﺇﺫﺍ ﻃﻬﺮﺕ ،ﻃﺎﻓﺖ ﺑﺎﻟﻜﻌﺒ ِﺔ ﻭﺑﺎﻟﺼﻔﺎ 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 ﻤﺮﺗ ِ ﺠ ِ ﺣ ﺐ ﺑِﻬﺎ ﻳﺎ ﻋﺒ ﺪ ﺍﻟ ﺮ ﺣﻤﻦ ﻓﹶﺄ ﻋ ِﻤﺮﻫﺎ ِﻣ ﻦ ﺍﻟﺘﻨﻌِﻴ ِﻢ().(١ ﺖ .ﻗﺎﻝ) :ﻓﺎ َﹾﺫ ﻫ ﺣﺠﺠ ﺖ ﺑﻌﻤﺮﺓ ،ﻭﹶﻗ ِﺪ ﻣﺖ ﻭﱂ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻣﻦ ﺣﺪﻳﺚ ﻃﺎﻭﻭﺱ ﻋﻨﻬﺎ :ﺃﻫﻠﻠ ﻚ ﺴﻌِ ﱮ ج ﻳ ﻮ ﻡ ﺍﻟﻨﻔﺮ) :ﻳ ﻚ ﹸﻛﻠﱠﻬﺎ ،ﻓﻘﺎ ﹶﻝ ﳍﺎ ﺍﻟﻨ ﺴ ﹾﻜﺖ ﺍﳌﹶﻨﺎ ِﺳ ﻀﺖ ،ﹶﻓﻨ ﻒ ﺣﺘﻰ ِﺣ ﹶﺃ ﹸﻃ ﻚ().(٢ ﻚ ﻭﻋ ﻤ ﺮِﺗ ِ ﺠ ِ ﺤ ﻚ ﹶﻟ ِ ﹶﻃﻮﺍﻓﹸ ِ ﻓﻬﺬﻩ ﻧﺼﻮﺹ ﺻﺮﳛﺔ ،ﺃﺎ ﻛﺎﻧﺖ ﰲ ﺣ ﺞ ﻭ ﻋﻤﺮﺓ ،ﻻ ﰲ ﺣ ﺞ ﻣﻔﺮﺩ ،ﻭﺻﺮﳛﺔ ﰲ ﺾ ﺇﺣﺮﺍ ﻡ ﺍﻟ ﻌﻤﺮﺓ، ﻑ ﻭﺍﺣﺪ ،ﻭﺳﻌ ﻰ ﻭﺍﺣِﺪ ،ﻭﺻﺮﳛ ﹲﺔ ﰲ ﺃﺎ 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 ،ﹶﻓﻌﺴﻰ ﺍﻟﱠﻠ ﻪ ﺃ ﹾﻥ ﻳﺮ ﺯﻗﹶﻜﻴﻬﺎ() .(٣ﻭﻻ ﻳﻨﺎﻗﺾ ﻫﺬﺍ ﻗﻮﻟﻪ) :ﺩﻋﻰ ﻋ ﻤ ﺮﺗ ِ ﻚ( ،ﻓ ﻌﻠِﻢ ﺤﺠﻚ ﻭﻋﻤﺮِﺗ ِ ﻚ ِﻟ ﻚ ﻃﻮﺍﻓﹸ ِ ﻛﺎﻥ ﺍﳌﺮﺍ ﺩ ﺑﻪ ﺭﻓﻀﻬﺎ 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 ﻭﺍﻣﺘ ِ ﻭﺃﻣﺎ ﻗﻮﻟﻪ) :ﺍﻧ ﹸﻘﻀِﻰ ﺭﹾﺃ ﺳ ِ ﺃﺭﺑﻌﺔ ﻣﺴﺎﻟﻚ: ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺭﻓﺾ ﺍﻟ ﻌﻤﺮﺓ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﳊﻨﻔﻴﺔ. ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٣ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٣٢)(١٢١١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٤/٣ﻭﻣﺴﻠﻢ ).(١٢٣)(١٢١١
١١٠ ﺤﺮِﻡ ﺃﻥ ﳝﺸﻂ ﺭﺃﺳﻪ ،ﻭﻻ ﺩﻟﻴ ﹶﻞ ﻣﻦ ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠ ﻤ ﻛﺘﺎﺏ ﻭﻻ ﺳـﻨﺔ ﻭﻻ ﺇﲨﺎﻉ ﻋﻠﻰ ﻣﻨﻌﻪ ﻣﻦ ﺫﻟﻚ ،ﻭﻻ ﲢﺮﳝ ِﻪ ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﺣﺰﻡ ﻭﻏﲑﻩ. ﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ :ﺗﻌﻠﻴ ﹸﻞ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ،ﻭﺭﺩﻫﺎ 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 :ﺣﺪﺛﲎ ﻏ ﲑ ﻭﺍﺣﺪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﺎ ) :ﺩﻋِﻰ ﺣﺪﻳ ﹶ ﺸﻄِﻰ َ( ﻭﺫﻛﺮ ﲤﺎﻡ ﺍﳊﺪﻳﺚ ،ﻗﺎﻟﻮﺍ:ﻓﻬﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﻚ ﻭﺍﹾﻣﺘ ِ ﻚ ﻭﺍﻧ ﹸﻘﻀِﻰ ﺭﹾﺃ ﺳ ِ ﻋ ﻤ ﺮﺗ ِ 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 ﹶﻃﻮﺍﻓﹸ ِ ﺴﻌِ ﺃﺣﺪﳘﺎ :ﻗﻮﻟﻪ) :ﻳ ﻚ( .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﺃﻭﱃ ﻣِﻦ ﲪﻠﻪ ﻋﻠﻰ ﺭﻓﻀﻬﺎ ﺍﻟﺜﺎﱏ :ﻗﻮﻟﻪ) :ﻛﻮﱏ ﰲ ﻋﻤ ﺮِﺗ ِ ﻚ( ﻓﻌﺎﺋﺸﺔ ﺃﺣﺒﺖ ﺃﻥ ﺗﺄﺗﻰ ﻟﺴﻼﻣﺘﻪ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ .ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﹸﻪ) :ﻫﺬِﻩ ﻣﻜﹶﺎ ﹸﻥ ﻋ ﻤ ﺮِﺗ ِ ﺑ ﻌﻤﺮﺓ ﻣﻔﺮﺩﺓ ،ﻓﺄﺧﱪﻫﺎ ﺍﻟﻨﱮ ج ﺃﻥ ﻃﻮﺍﻓﹶﻬﺎ ﻭﻗﻊ ﻋﻦ ﺣﺠﺘﻬﺎ ﻭ ﻋﻤﺮﺎ ،ﻭﺃﻥ ﻋﻤﺮﺎ ﻗﺪ ﺩﺧﻠﺖ ﰲ ﺣﺠﻬﺎ ،ﻓﺼﺎﺭﺕ ﻗﺎﺭﻧﺔ ،ﻓﺄﺑﺖ ﺇﻻ ﻋﻤﺮ 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 ﺍﻟﺒﻴ ﻣﺎ ﻛﺎﻧﺖ ﻋﻤﺮﺓٍ ،ﻣﺎ ﻛﺎﻧﺖ ﺇﻻ ﺯﻳﺎﺭ ﹰﺓ ﺯﺭ ﺱ ﱮ ج ﻋﺎﺋﺸ ﹶﺔ ﺣﲔ ﺃﳊﱠﺖ ﻋﻠﻴﻪ ،ﻓﻘﺎﻟﺖ :ﻳ ﺮ ِﺟﻊ ﺍﻟﻨﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺇﳕﺎ ﺃﻋﻤﺮ ﺍﻟﻨ ﳊﻞﱢ، ﺑﻨﺴﻜﲔ ،ﻭﺃﺭ ِﺟﻊِ ﺑﻨﺴﻚٍ؟ ،ﻓﻘﺎﻝ) :ﻳﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﺃ ﻋ ِﻤﺮﻫﺎ( ﻓﻨﻈﺮ ﺇﱃ ﺃﺩﱏ ﺍ ِ ﻓﺄﻋﻤﺮﻫﺎ ِﻣﻨﻪ. ﻓﺼﻞ ﻻ ﻓﻲ اﺧﺘﻼف اﻟﻨﺎس ﻓﻴﻤﺎ أﺣﺮﻣﺖ ﺑﻪ ﻋﺎﺋﺸﺔ أو ً
ﺱ ﻓﻴﻤﺎ ﺃﺣﺮﻣﺖ ﺑﻪ ﻋﺎﺋﺸﺔ ﺃﻭ ﹰﻻ ﻋﻠﻰ ﻗﻮﻟﲔ: ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻟِﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ .ﻭﰱ ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻮﺍﻓﲔ 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 ِﻣﻨﻜﹸﻢ ﺃﻥ ﻳِ ﻬﻞﱠ ِﺑﻌ ﻤﺮﺓ ،ﹶﻓ ﹾﻠﻴِ ﻬﻞﱠ ﹶﻓﹶﻠ ﻮ ﹶﻻ ﺃﻧﻰ ﹶﺃ ﻫ ﺪﻳ ﳊ ﺍِ
١١١ ﳊﺞ، ﺖ ِﺑﻌ ﻤ ﺮ ٍﺓ( .ﻗﺎﻟﺖ :ﻭﻛﺎﻥ ِﻣ ﻦ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﻣ ﻦ ﺃﻫ ﱠﻞ ِﺑ ﻌ ﻤ ﺮﺓٍ ،ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﹶﺃ ﻫﻞﱠ ﺑﺎ ﹶ َﻷ ﻫﹶﻠ ﹾﻠ ﺚ .ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ) :ﺩﻋِﻰ ﳊﺪِﻳ ﹶ ﺕﺍﹶ ﺖ ﺃﻧﺎ ِﻣ ﻤ ﻦ ﹶﺃ ﻫﻞﱠ ﺑﻌ ﻤ ﺮ ٍﺓ ،(...ﻭﺫ ﹶﻛ ﺮ ِ ﻗﹶﺎﻟﺖ :ﻓ ﹸﻜﻨ 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 ﻌﻤﺮﺓ. ﳊ ﺞ ﻭﻛﺎﻧﺖ ﻣﻔﺮِﺩﺓ ،ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺪ ﺍﻟﺒ ﺮ :ﺭﻭﻯ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ :ﺃﺎ 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 ﺃﺎ ﻛﺎﻧﺖ ﺚ ﻋﻤﺮﺓ ﻋﻨﻬﺎ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻻ ﻧﺮﻯ ﺤﺮِﻣﺔ ﲝ ﺞ ﻻ ﺑ ﻌﻤﺮﺓ ،ﻣﻨﻬﺎ :ﺣﺪﻳ ﹸ ﻣ ﺚ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﻣﺜﻠﻪ ،ﻭﺣﺪﻳﺚ ﺍﻟﻘﺎﺳﻢ) :ﻟﺒﻴﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﳊﺞ ،ﻭﺣﺪﻳ ﹸ ﺇﻻ ﺃﻧﻪ ﺍ ﹶ ﺖ ﻓِﻴ ﻤ ﻦ ﹶﺃ ﻫﻞﱠ ِﺑﻌ ﻤ ﺮ ٍﺓ( ،ﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳊ ﺞ .ﻗﺎﻝ :ﻭﻏﻠﱠﻄﻮﺍ ﻋﺮﻭﺓ ﰲ ﻗﻮﻟﻪ ﻋﻨﻬﺎ ) :ﹸﻛﻨ ﺑﺎ ﹶ ﺇﺳﺤﺎﻕ :ﻗﺪ ﺍﺟﺘﻤ ﻊ ﻫﺆﻻﺀ ﻳﻌﲎ ﺍﻷﺳﻮﺩ ،ﻭﺍﻟﻘﺎﺳﻢ ،ﻭﻋﻤﺮﺓ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱴ ﺫﻛﺮﻧﺎ، ﻓﻌﻠﻤﻨﺎ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱴ ﺭﻭﻳﺖ ﻋﻦ ﻋﺮﻭﺓ ﻏﻠﻂ ،ﻗﺎﻝ :ﻭﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﻠﻂﹸ ،ﺇﳕﺎ ﻑ ﺑﺎﻟﺒﻴﺖ ،ﻭﺃﻥ ﺗ ِ ﻭﻗﻊ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﱂ ﻳﻤﻜﻨﻬﺎ ﺍﻟﻄﻮﺍ ﺤﻞﱠ ﺑﻌﻤﺮ ٍﺓ ﻛﻤﺎ ﻓﻌﻞ ﻣﻦ ﱂ ﻳﺴِ ﻖ ﳊﺞ ،ﻓﺘﻮ ﻫﻤﻮﺍ ﺬﺍ ﺍﳌﻌﲎ ﺃﺎ 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 ،ﻭﺃﺎ ﺗﺮﻛﺖ ﻋﻤﺮﺗﻬﺎ ،ﻭﺍﺑﺘﺪﺃﺕ ﺑﺎ ﹶ ﻂ ﺍﻟﺬﻯ ﺩﺧﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﺃﺎ ﻛﺎﻧﺖ ﻣٍ ﻬﻠﱠ ﹰﺔ ﺑ ﻌﻤﺮﺓٍ ،ﻛﻤﺎ ﺭﻭﻯ ﻋﻨﻬﺎ ﻋﺮﻭﺓ .ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻐﻠ ﹸ ﺸِﻄﻰ ،ﻭ ﺩﻋِﻰ ﺍﻟ ﻌ ﻤﺮﺓ ،ﻭﺃ ِﻫﻠﱢﻰ ﻋﻠﻰ ﻋﺮﻭﺓ ،ﺇﳕﺎ ﻛﺎﻥ ﰲ ﻗﻮﻟﻪ) :ﺍﻧ ﹸﻘﻀِﻰ ﺭﹾﺃ ﺳﻚِ ،ﻭﺍ ﻣﺘ ِ ﳊ ﺞ(. ﺑﺎ ﹶ ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﻫِﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ :ﺣﺪﺛﲎ ﻏ ﲑ ﻭﺍﺣﺪ ،ﺃﻥ ﺭﺳﻮﻝ ﺸﻄِﻰ ،ﻭﺍ ﹾﻓﻌﻠﻰ ﻣﺎ ﻳ ﹾﻔ ﻌﻞﹸ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﺎ ) :ﺩﻋِﻰ ﻋ ﻤ ﺮﺗﻚِ ،ﻭﺍﻧ ﹸﻘﻀِﻰ ﺭﹾﺃ ﺳﻚِ ،ﻭﺍ ﻣﺘ ِ ﺝ( .ﻓﺒﻴﻦ ﲪﺎﺩ ،ﺃﻥ ﻋﺮﻭﺓ 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 ﺃﺎ ﻛﺎﻧﺖ ﻣﻔﺮِﺩﺓ ،ﻓﺈﻥ ﻣﻄﻌ ﻦ ﻓﻴﻬﺎ ،ﻭﻻ ﲢﺘﻤِﻞ ﺗﺄﻭﻳ ﹰ ﻏﺎﻳﺔ ﻣﺎ ﺍﺣﺘ ﺞ ﺑﻪ ﻣﻦ ﺯﻋﻢ ﺃﺎ ﻛﺎﻧﺖ ﻣﻔﺮِﺩﺓ ،ﻗﻮﻟﹸﻬﺎ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧﺮﻯ ﳊﺞ ،ﺑﻞ ﺧﺮﺝ ﻟﻠﺤ ﺞ ﳊﺞ ،ﻓﻴﺎ ﻟﻠﹼﻪ ﺍﻟﻌﺠﺐ ،ﺃﻳﻈﹶﻦ ﺑﺎﳌﺘﻤﺘﻊ ﺃﻧﻪ ﺧﺮﺝ ﻟﻐﲑ ﺍ ﹶ ﺇﻻ ﺃﻧﻪ ﺍ ﹶ ﺖ ﻟِﻐﺴ ِﻞ ﻣﺘﻤﺘﻌﺎﹰ ،ﻛﻤﺎ ﺃﻥ ﺍﳌﻐﺘﺴﻞ ﻟﻠﺠﻨﺎﺑﺔ ﺇﺫﺍ ﺑﺪﺃ ﻓﺘﻮﺿﺄ ﻻ ﳝﺘِﻨﻊ ﺃﻥ ﻳﻘﻮﻝ :ﺧﺮﺟ ﳊ ﺞ ﺣﺘﻰ ﺍﳉﻨﺎﺑﺔ؟ ﻭﺻﺪﻗﺖ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺇﺫ ﻛﺎﻧﺖ ﻻ ﺗﺮﻯ ﺇﻻ ﺃﻧﻪ ﺍ ﹶ ﻕ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ. ﺼﺪ ﺃﺣﺮﻣﺖ ﺑﻌﻤﺮﺓ ،ﺑﺄﻣﺮﻩ ج ،ﻭﻛﻼﻣﻬﺎ ﻳ
١١٢ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻬﺎ :ﻟﺒﻴﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳊﺞ ،ﻓﻘﺪ ﻗﺎﻝ ﺟﺎﺑﺮ ﻋﻨﻬﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(: ﺇﺎ ﺃﻫﻠﱠﺖ ﺑﻌﻤﺮﺓ ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻃﺎﻭﻭﺱ ﻋﻨﻬﺎ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﳎﺎﻫﺪ ﺕ ﻋﻨﻬﺎ ،ﻓﺮﻭﺍﻳ ﹸﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻨﻬﺎ ﺃﻭﱃ ﺃﻥ ﻳﺆﺧ ﹶﺬ ﺎ ﻣِﻦ ﺭﻭﺍﻳﺔ ﻋﻨﻬﺎ ،ﻓﻠﻮ ﺗﻌﺎﺭﺿﺖ ﺍﻟﺮﻭﺍﻳﺎ ﺍﻟﺘﺎﺑﻌﲔ ،ﻛﻴﻒ ﻭﻻ ﺗﻌﺎﺭﺽ ﰲ ﺫﻟﻚ ﺍﻟﺒﺘﺔ ،ﻓﺈﻥ ﺍﻟﻘﺎﺋ ﹶﻞ :ﻓﻌﻠﻨﺎ ﻛﺬﺍ ،ﻳﺼﺪﻕ ﺫﻟﻚ ﻣﻨﻪ ﺑﻔﻌﻠﻪ ،ﻭﺑﻔﻌﻞ ﺃﺻﺤﺎﺑﻪ. ﳊﺞ، ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻢ ﻳﻘﻮﻟﻮﻥ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ :ﲤﺘ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ ﻼ ﻗﹸﻠﺘﻢ ﰲ ﻗﻮﻝ ﻋﺎﺋﺸﺔ :ﻟﺒﻴﻨﺎ ﻣﻌﻨﺎﻩ :ﲤﺘﻊ ﺃﺻﺤﺎﺑﻪ ،ﻓﺄﺿﺎﻑ ﺍﻟﻔﻌ ﹶﻞ ﺇﻟﻴﻪ ﻷﻣﺮﻩ ﺑﻪ ،ﻓﻬ ﱠ ﺲ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﱠﺬﻳﻦ ﹶﻟﺒﻮﺍ 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 ،ﺃﺎ ﻛﺎﻧﺖ ﺃﺣﺮﻣﺖ ﺑﻌﻤﺮﺓ ﻭﻛﻴﻒ ﺗﺤﻤﻞ ﻋﻠﻰ ﺫﻟﻚ ﻟﻸﺣﺎﺩﻳ ِ ﻳﻨﺴﺐ ﻋﺮﻭﺓ 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 ،ﻭﺭﺩﻩ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﺮﻭﺍﻳﺎ ِ ﻚ( ﻓﻬﺬﺍ ﺇﳕﺎ ﳛﺘﺎ ﻋ ﻤ ﺮﺗ ِ ﻭﺍﻓﻘﻬﺎ ﻭﺻﺪﻗﻬﺎ ،ﻭﺷﻬﺪ ﳍﺎ ﺃﺎ ﺃﺣﺮﻣﺖ ﺑﻌﻤﺮﺓ ،ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﳏﻔﻮﻅ ،ﻭﺃ ﱠﻥ ﺍﻟﺬﻯ ﺣﺪﺙ ﺑﻪ ﺿﺒﻄﻪ ﻭﺣﻔﻈﻪ ،ﻫﺬﺍ ﻣﻊ ﺃﻥ ﲪﺎ ﺩ ﺑﻦ ﺯﻳﺪ ﺍﻧﻔﺮﺩ ﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻌﻠﱠﻠﺔ ،ﻭﻫﻰ ﻗﻮﻟﻪ: ﻼ ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ .ﻓﻠﻮ ﻗﹸ ﺪ ﺭ ﻓﺤﺪﺛﲎ 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 ﻋﺮﻭﺓ ﰲ ﻗﻮﻟﻪ ﻋﻨﻬﺎ) :ﻭﻛﻨﺖ ﻓﻴﻤﻦ ﺃﻫ ﱠﻞ ﺑ ﻌﻤﺮﺓ( ﺳﺎﺋﻐﹰﺎ ﺑﻠﻔﻆ ﳎﻤﻞ ﳏﺘﻤﻞ، ﻭﻳﻘﻀﻰ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﺷﻬﺪ ﻟﻪ ﺳﻴﺎ ﻕ ﺍﻟﻘِﺼﺔ ﻣﻦ ﻭﺟﻮﻩ ﻣﺘﻌﺪﺩﺓ ﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺑﻌﻀﻬﺎ؟ ،ﻓﻬﺆﻻﺀ ،ﺃﺭﺑﻌﺔ ﺭﻭﻭﺍ ﻋﻨﻬﺎ ،ﺃﺎ ﺃﻫﻠﱠﺖ ﺑﻌﻤﺮﺓ :ﺟﺎﺑﺮ ،ﻭﻋﺮﻭﺓ، ﻭﻃﺎﻭﻭﺱ ،ﻭﳎﺎﻫﺪ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺭﻭﺍﻳ ﹸﺔ ﺍﻟﻘﺎﺳﻢ ،ﻭﻋﻤﺮﺓ ،ﻭﺍﻷﺳﻮﺩ ،ﻣﻌﺎﺭﺿﺔ ﻟﺮﻭﺍﻳﺔ ﻫﺆﻻﺀ، ﻟﻜﺎﻧﺖ ﺭﻭﺍﻳﺘﻬﻢ ﺃﻭﱃ ﺑﺎﻟﺘﻘﺪﱘ ﻟﻜﺜﺮﻢ ،ﻭﻷﻥ ﻓﻴﻬﻢ ﺟﺎﺑﺮﺍﹰ ،ﻭﻟﻔﻀﻞ ﻋﺮﻭﺓ ،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 ﻌﻤﺮﺓ ﻭﺗﻨﺸﺊ ﺇﻫﻼ ﹰﻻ ﱮ ج ﺇﳕﺎ ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﺪ ﺗﻮﻫﻤﻮﺍ ﳍﺬﹶﺍ ﺃﻧﻬﺎ 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 ﻌﻤﺮﺓ ﻟﻠﺤﺎﺋﺾ ﺟﺎﺋﺰ ،ﻛﻤﺎ ﳚﻮﺯ ﻟﻠﻄﺎﻫﺮ ،ﻭﺃﻭﱃ، ﻷﺎ ﻣﻌﺬﻭﺭﺓ ﳏﺘﺎﺟﺔ ﺇﱃ ﺫﻟﻚ. ﻑ ﺑﺎﻟﺒﻴﺖ. ﺾ ﺗﻔﻌﻞ ﺃﻓﻌﺎﻝ ﺍﳊ ﺞ ﻛﻠﱠﻬﺎ ،ﺇﻻ ﺃﺎ ﻻ ﺗﻄﻮ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﳊﺎﺋ ﳊ ﱢﻞ. ﺍﳋﺎﻣﺲ :ﺃﻥ ﺍﻟﺘﻨﻌﻴﻢ ﻣِﻦ ﺍ ِ ﺍﻟﺴﺎﺩﺱ :ﺟﻮﺍ ﺯ ﻋﻤﺮﺗﲔ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ،ﺑﻞ ﰲ ﺷﻬﺮ ﻭﺍﺣﺪ. ﻉ ﰲ ﺣﻖ ﺍﳌﺘﻤﺘﻊ ﺇﺫﺍ ﱂ ﻳﺄﻣ ِﻦ ﺍﻟﻔﻮﺍﺕ ﺃﻥ ﻳ ﺪ ِﺧ ﹶﻞ ﺍﳊ ﺞ ﻋﻠﻰ ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺍﳌﺸﺮﻭ ﺍﻟ ﻌﻤﺮﺓ ،ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﺻﻞ ﻓﻴﻪ. ﺍﻟﺜﺎﻣﻦ :ﺃﻧﻪ ﺃﺻﻞ ﰲ ﺍﻟ ﻌﻤﺮﺓ ﺍﳌﻜﻴﺔ ،ﻭﻟﻴﺲ ﻣﻊ ﻣﻦ ﻳﺴﺘﺤﺒﻬﺎ ﻏﲑﻩ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﱂ ﻳﻌﺘﻤﺮ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﳑﻦ ﺣ ﺞ ﻣﻌﻪ ﻣﻦ ﻣﻜﺔ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻬﺎ ﺇﻻ ﻋﺎﺋﺸ ﹶﺔ ﻭﺣﺪﻫﺎ ،ﻓﺠﻌﻞ ﺏ ﺍﻟ ﻌﻤﺮﺓ ﺍﳌﻜﻴﺔ ﻗﺼﺔ ﻋﺎﺋﺸﺔ ﺃﺻ ﹰ ﻼ ﻟﻘﻮﳍﻢ ،ﻭﻻ ﺩﻻﻟﺔ ﳍﻢ ﻓﻴﻬﺎ ،ﻓﺈﻥ ﻋﻤﺮﺎ ﺇﻣﺎ ﺃﻥ ﺃﺻﺤﺎ ﺗﻜﻮﻥ ﻗﻀﺎ ًَﺀ ﻟﻠ ﻌﻤﺮﺓ ﺍﳌﺮﻓﻮﺿﺔ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ :ﺇﺎ ﺭﻓﻀﺘﻬﺎ ،ﻓﻬﻰ ﻭﺍﺟﺒﺔ ﻗﻀﺎ ًﺀ ﳍﺎ ،ﺃﻭ ﺗﻜﻮﻥ ﺯﻳﺎﺩﺓ ﳏﻀﺔ ،ﻭﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺒﻬﺎ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ :ﺇﺎ ﻛﺎﻧﺖ ﻗﺎﺭِﻧﺔ ،ﻭﺃﻥ ﻃﻮﺍﻓﻬﺎ ﻭﺳﻌﻴﻬﺎ ﺃﺟﺰﺃﻫﺎ ﻋﻦ ﺣﺠﻬﺎ ﻭ ﻋﻤﺮﺎ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻛﻮ ﹸﻥ ﻋﻤﺮﺎ ﺗﻠﻚ ﳎﺰﺋ ﹰﺔ ﻋﻦ ﻋﻤﺮﺓ ﺍﻹﺳﻼﻡ ،ﻓﻔﻴﻪ ﻗﻮﻻﻥ ﻟﻠﻔﻘﻬﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ ،ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﻻ ﺗﺠﺰﺉ ،ﻗﺎﻟﻮﺍ :ﺍﻟ ﻌﻤﺮ ﹸﺓ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻟﱴ ﺷﺮﻋﻬﺎ ﺭﺳﻮ ﹸﻝ ﺚ ﳍﻤﺎ :ﻋﻤﺮﺓ 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 ﻣﻦ ﱂ ﻳﺴِ ﻖ ﺍ ﹶﳍ ﺪ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟ ﻌﻤﺮﺓ ﺍﳌﻔﺮﺩﺓ ﺍﻟﱴ ﻳﻨﺸﺄ ﳍﺎ ﺳﻔﺮ ،ﻛ ﻌﻤﺮﻩ ﺍﳌﺘﻘﺪﻣﺔ ،ﻭﱂ ﻳﺸﺮﻉ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ﻏﲑ ﳊﻞﱢ ،ﻓﻠﻢ ﻫﺎﺗﲔ ،ﻭﰱ ﻛﻠﺘﻴﻬﻤﺎ ﺍﳌﻌﺘﻤِﺮ ﺩﺍﺧﻞ ﺇﱃ ﻣﻜﺔ ،ﻭﺃﻣﺎ ﻋﻤﺮﺓ ﺍﳋﺎﺭﺝ ﺇﱃ ﺃﺩﱏ ﺍ ِ ﺗﺸﺮﻉ ،ﻭﺃﻣﺎ ﻋﻤﺮﺓ ﻋﺎﺋﺸﺔ ،ﻓﻜﺎﻧﺖ ﺯﻳﺎﺭﺓ ﳏﻀﺔ ،ﻭﺇﻻ ﻓﻌﻤﺮﺓ ﻗِﺮﺍﺎ ﻗﺪ ﺃﺟﺰﺃﺕ ﻋﻨﻬﺎ ﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻋﻤﺮﺓ ﺍﻟﻘﺎﺭِﻥ ﺗﺠﺰﺉ ﻋﻦ ﻋﻤﺮﺓ ﺍﻹﺳﻼﻡ ،ﻭﻫﺬﺍ ﺑﻨ ﻚ ﺠ ِ ﻚ ﳊ ﻚ ﻃﹶﻮﺍﻓﹸ ِ ﺴﻌِ ﱮ ج ﻗﺎﻝ ﻟﻌﺎﺋﺸﺔ) :ﻳ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ،ﻓﺈﻥ ﺍﻟﻨ ﺖ ﺍﻟﻌﻤﺮ ﹸﺓ ﰲ ﻚ( ﻭﰱ ﻟﻔﻆ) :ﳚﺰﺋﻚ( ﻭﰱ ﻟﻔﻆ) :ﻳ ﹾﻜﻔِﻴﻚ( .ﻭﻗﺎﻝ) :ﺩﺧﻠ ِ ﻭﻋﻤﺮِﺗ ِ ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،ﻭﱂ ﻳﺄﻣﺮ ﺍﳊ ﺞ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣﺔ( ﻭﺃﻣﺮ ﻛ ﱠﻞ ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ﺃﻥ ﻳﻘ ِﺮ ﹶﻥ ﺑﲔ ﺍ ﹶ ﺃﺣﺪﹰﺍ ﳑﻦ ﻗﺮﻥ ﻣﻌﻪ ﻭﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ﺑ ﻌﻤﺮﺓ ﺃﺧﺮﻯ ﻏﲑ ﻋﻤﺮﺓ ﺍﻟﻘِﺮﺍﻥ ،ﻓﺼ ﺢ ﺇﺟﺰﺍﺀ ﻋﻤﺮﺓ ﺍﻟﻘﺎﺭﻥ ﻋﻦ ﻋﻤﺮﺓ ﺍﻹﺳﻼﻡ ﻗﻄﻌﺎﹰ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ.
١١٥ ﻓﺼﻞ
ﻑ ﺑﻼ ﺭﻳﺐ ،ﻭﻣﻮﺿ ﻊ ﻃﹸﻬﺮﻫﺎ ﻗﺪ ﺍﺧﺘﻠِﻒ ﻓﻴﻪ، ﺴ ِﺮ ﻭﺃﻣﺎ ﻣﻮﺿﻊ ﺣﻴﻀِﻬﺎ ،ﻓﻬﻮ ِﺑ ﻓﻘﻴﻞ :ﺑﻌﺮﻓﺔ ،ﻫﻜﺬﺍ ﺭﻭﻯ ﳎﺎﻫﺪ ﻋﻨﻬﺎ) ،(١ﻭﺭﻭﻯ ﻋﺮﻭﺓ ﻋﻨﻬﺎ ﺃﺎ ﺃﻇﻠﹼﻬﺎ ﻳﻮ ﻡ ﻋﺮﻓﺔ ﻭﻫﻰ ﺣﺎﺋﺾ) (٢ﻭﻻ ﺗﻨﺎﰱ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﳊﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ ،ﻭﻗﺪ ﲪﻠﻬﻤﺎ ﺍﺑ ﻦ ﺣﺰﻡ ﻋﻠﻰ ﻣﻌﻨﻴﲔ، ﺕ ﺑﻌﺮﻓﺔ ،ﻭﺍﻟﺘﻄﻬﺮ ﻓ ﹸﻄﻬﺮ ﻋﺮﻓﺔ :ﻫﻮ ﺍﻻﻏﺘﺴﺎﻝ ﻟﻠﻮﻗﻮﻑ ﺎ ﻋﻨﺪﻩ ،ﻗﺎﻝ :ﻷﺎ ﻗﺎﻟﺖ :ﺗﻄﻬﺮ 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 ﺃﺎ 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 ﻣﻮﺍﻓﲔ ﻫﻼﻝ ﺫﻯ ﺕ ﻋﺎﺋِﺸﺔﹸ ،ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﳊﺠﺔ...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 :ﺇﺎ ﹶﻃﻬﺮﺕ 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 ،ﻷﺎ 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 ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﻭﻣﻦ ﻣﻌﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻟﻮﺟﻮﻩ: ﻆ ﻭﺃﺛﺒﺖ ﻣﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺃﺣﻔ ﹸ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺣﺪﻳﺜﹶﻬﻢ ﻓﻴﻪ ﺇﺧﺒﺎﺭﻫﺎ ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻭﺣﺪﻳﺜﻪ ﻓﻴﻪ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺰﻫﺮﻯ ﺭﻭﻯ ﻋﻦ ﻋﺮﻭﺓ ﻋﻨﻬﺎ ﺍﳊﺪﻳﺚﹶ ،ﻭﻓﻴﻪ :ﻓﻠﻢ ﺃﺯﻝ ﺣﺎﺋﻀﹰﺎ ﺣﱴ ﻳﻮ ﻡ ﻋﺮﻓﺔ ،ﻭﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻫﻰ ﺍﻟﱴ ﺑﻴﻨﻬﺎ 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 ﻌﹶﻠﻬﺎ 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 ﹾﻠﻴ ﹾﻔ ﻌﻞﹾ ،ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻣ ﻌﻪ ﻫﺪ ﺍﳌﻴﻘﺎﺕ. ﺤﻞﱠ ﻣﻦ ﻓﻠﻤﺎ ﻛﺎﻥ ﲟﻜﺔ ،ﺃﻣﺮ ﺃﻣﺮﹰﺍ ﺣﺘﻤﹰﺎ :ﻣ ﻦ ﻻ ﻫﺪﻯ ﻣﻌﻪ ﺃﻥ ﳚﻌﻠﻬﺎ ﻋﻤﺮﺓ ،ﻭﻳ ِ ﺇﺣﺮﺍﻣﻪ ،ﻭﻣﻦ ﻣﻌﻪ ﻫﺪﻯ ،ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ،ﻭﱂ ﻳﻨﺴﺦ ﺫﻟﻚ ﺷﺊ ﺍﻟﺒﺘﺔ ،ﺑﻞ ﺳﺄﻟﻪ ﺳﺮﺍﻗﺔ ﺑ ﻦ ﻣﺎﻟﻚ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻤﺮﺓ ﺍﻟﱴ ﺃﻣﺮﻫﻢ ﺑﺎﻟﻔﺴﺦ ﺇﻟﻴﻬﺎ ،ﻫﻞ ﻫﻰ ِﻟﻌﺎ ِﻣ ِﻬ ﻢ ﹶﺫِﻟﻚ ،ﹶﺃ ﻡ ﺖ ﰲ ﺍﳊ ﺞ ﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﻟﻘِﻴﺎﻣﺔ().(٢ ﻟِﻸﺑ ِﺪ :ﻗﺎﻝ) :ﺑ ﹾﻞ ﻟِﻸﺑﺪ ،ﻭﺇﻥ ﺍﻟﻌ ﻤ ﺮ ﹶﺓ ﹶﻗ ﺪ ﺩ ﺧﹶﻠ ﳊ ﺞ ﺇﱃ ﺍﻟ ﻌﻤﺮﺓ ﺃﺭﺑﻌ ﹶﺔ ﻋﺸ ﺮ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ، ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ج ﺍﻷﻣ ﺮ ﺑﻔﺴ ِﺦ ﺍ ﹶ ﻭﺃﺣﺎﺩﻳﺜﹸﻬﻢ ﻛﻠﱡﻬﺎ ﺻﺤﺎﺡ ،ﻭﻫﻢ :ﻋﺎﺋﺸﺔﹸ ،ﻭﺣﻔﺼﺔ ﹸﺃﻣﺎ ﺍﳌﺆﻣﻨﲔ ،ﻭﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ، ﺼﺪﻳﻖ ،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 ﺳﺒ ﺮﺓﹸ ﺑ ﻦ ﻣﻌﺒ ٍﺪ ﺍﳉﹸﻬﲎ ،ﻭ ﺳﺮﺍﻗ ﹸﺔ ﺑﻦ ﻣﺎِﻟ ٍ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬ ﻢ ..ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ. ﺤ ﹶﺔ ﺭﺍﺑﻌ ٍﺔ ﻣﻬﻠﱢﲔ ﺻﺒِﻴ ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﻓﻔﻰ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﹶﻗ ِﺪ ﻡ ﺍﻟﻨ ﻯ ﳊﺞ ،ﻓﺄﻣﺮﻫﻢ ﺃﻥ ﳚﻌﻠﹸﻮﻫﺎ ﻋﻤﺮﺓ ،ﻓﺘﻌﺎﻇﹶﻢ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃ ﺑﺎ ﹶ ﳊﻞﱡ ﹸﻛﻠﱡﻪ(. ﺍﳊﻞﱢ؟ ﻓﻘﺎﻝ) :ﺍ ِ ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ :ﻗﺪِﻡ ﺍﻟﻨﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﻷﺭﺑﻊ ﺧﹶﻠ ﻮ ﹶﻥ ﻣﻦ ﺍﻟﻌﺸﺮ ﺇﱃ ﻣﻜﺔ ،ﻭﻫﻢ ﻳﻠﺒﻮﻥ ﺑﺎﳊﺞ ،ﻓﺄﻣﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﳚﻌﻠﻮﻫﺎ ﻋﻤﺮﺓﹰ ،ﻭﰱ ﻟﻔﻆ :ﻭﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﳚﻌﻠﻮﺍ ﺇﺣﺮﺍﻣﻬﻢ ﺑ ﻌﻤﺮﺓ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍﺪﻯ).(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 ﻫﺪﻯ ﻏﲑ ﺍﻟﻨﱮ ج ﻭﻃﻠﺤﺔ ،ﻭﹶﻗ ِﺪ ﻡ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻦ ﺍﻟﻴﻤﻦ ﻭﻣﻌﻪ ﱮ ج ﺃﻥ ﳚﻌﻠﻮﻫﺎ ﻋﻤﺮﺓ ،ﻭﻳﻄﻮﻓﻮﺍ، ﱮ ج ،ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨ ﺖ ﲟﺎ ﺃﻫ ﱠﻞ ﺑﻪ ﺍﻟﻨ ﻫﺪﻯ ،ﻓﻘﺎﻝ :ﺃﻫﻠﻠ ﺤﻠﱡﻮﺍ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍ ﺪﻯ ،ﻗﺎﻟﻮﺍ :ﻧﻨﻄِﻠ ﻖ ﺇﱃ ِﻣﻨﻰ ﻭ ﹶﺫ ﹶﻛﺮ ﺃﺣﺪﻧﺎ ﻳﻘ ﹸﻄﺮ؟ ﻭﻳﻘﺼﺮﻭﺍ ،ﻭﻳ ِ ﺕ ﻣﺎ ﹶﺃ ﻫ ﺪﻳﺖ ،ﻭﹶﻟ ﻮﻻ ﺃ ﱠﻥ ﺖ ِﻣ ﻦ ﹶﺃﻣﺮﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮ ﱮ ج ﻓﻘﺎﻝ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨ ﺖ( .ﻭﰱ ﻟﻔﻆ :ﻓﻘﺎﻡ ﻓﻴﻨﺎ ﻓﻘﺎﻝ) :ﹶﻟ ﹶﻘ ﺪ ﻋِﻠ ﻤﺘﻢ ﺃﻧﻰ ﹶﺃﺗﻘﺎﻛﹸﻢ ﻟﻠﹼﻪ، ﻯ َﻷ ﺣﹶﻠ ﹾﻠ ﻣﻌ ﻰ ﺍ ﹶﳍ ﺪ ﺖ ِﻣ ﻦ ﹶﺃﻣﺮﻯ ﺤﻠﱡﻮﻥ ،ﻭﹶﻟ ِﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﳊﹶﻠﻠﹾﺖ ﻛﹶﻤﺎ ﺗ ِ ﺻ ﺪﻗﹸﻜﹸﻢ ،ﻭﹶﺃﺑ ﺮ ﹸﻛﻢ ،ﻭﹶﻟ ﻮ ﹶﻻ ﺃ ﱠﻥ ﻣﻌ ﻰ ﺍ ﹶﳍﺪﻯ ﹶ ﻭﹶﺃ ﺤﹶﻠﻠﹾﻨﺎ ،ﻭﺳﻤﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ ،ﻭﰱ ﻟﻔﻆ :ﺃﻣﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺤﻠﱡﻮﺍ( ﹶﻓ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮﺕ ،ﱂ ﹶﺃﺳﻖ ﺍ ﹶﳍ ﺪﻯ ،ﻓ ﺤ ِﺮ ﻡ ﺇﺫﺍ ﺗﻮ ﺟ ﻬﻨﺎ ﺇﱃ ِﻣﻨﻰ .ﻗﺎﻝ :ﻓﹶﺄ ﻫﹶﻠﻠﹾﻨﺎ ﻣﻦ ﺍ َﻷﺑﻄﹶﺢ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺳﺮﺍﹶﻗﺔﹸ ﺍﻟﻠﱠ ِﻪ ج ﹶﻟﻤﺎ ﺃﺣﻠﻠﹾﻨﺎ ،ﺃﻥ ﻧ ﻅ ﻸﺑﺪِ؟ ﻗﺎﻝ) :ﻟِﻸﺑ ِﺪ( .ﻭﻫﺬﻩ ﺍﻷﻟﻔﺎ ﹸ ﺑ ﻦ ﻣﺎﻟِﻚ ﺑ ِﻦ ﺟ ﻌﺸﻢ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ِﻟﻌﺎ ِﻣﻨﺎ 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 ﻟِﻸﺑ ِﺪ. ﲔ ﺑﺎﳊﺞ، ﻭﰱ )ﺍﳌﺴﻨﺪ( :ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﹶﻗ ِﺪ ﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻜﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻬﱢﻠ ﺠ ﻌﻠﹶﻬﺎ ﻋ ﻤ ﺮ ﹰﺓ ﺇ ﱠﻻ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻣﻌﻪ ﺍ ﹶﳍ ﺪﻯ .(ﻗﺎﻟﹸﻮﺍ :ﻳﺎ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ) :ﻣ ﻦ ﺷﺎ َﺀ ﺃ ﹾﻥ ﻳ ﺖ ﺡ ﺃﺣﺪﻧﺎ ﺇﱃ ِﻣﻨﻰ ﻭ ﹶﺫ ﹶﻛﺮﻩ ﻳﻘ ﹸﻄ ﺮ ﻣﻨﻴﺎﹰ؟ ﻗﺎﻝ) :ﻧ ﻌ ﻢ( ﻭ ﺳﻄﹶﻌ ِ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻳﺮﻭ ﺍﳌﹶﺠﺎ ِﻣﺮ.(٢) ﻭﰱ ﺍﻟﺴﻨﻦ :ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﺒﺮﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴﻪ:ﺧﺮ ﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﺣﱴ ﺇﺫﺍ ﹸﻛﻨﺎ ﺾ ﻟﻨﺎ ﹶﻗﻀﺎ َﺀ ﹶﻗ ﻮ ٍﻡ ﻛﹶﺄﻧﻤﺎ ﻭِﻟﺪﻭﺍ ﺑﻌﺴﻔﺎﻥ ،ﻗﺎﻝ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺍ ﹸﳌﺪﳉ ﻰ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍ ﹾﻗ ِ ﺍﻟﻴ ﻮﻡ ،ﹶﻓﻘﹶﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﹶﻗ ﺪ ﹶﺃ ﺩ ﺧ ﹶﻞ ﻋﹶﻠﻴﻜﹸﻢ ﰲ ﺣﺠﺔ ﻋ ﻤ ﺮﺓﹰ ،ﻓﺈﺫﺍ ﹶﻗ ِﺪﻣﺘﻢ ،ﻓﹶﻤﻦ ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ﺮﻭﺓ ،ﻓﹶﻘ ﺪ ﺣﻞﱠ ﺇ ﱠﻻ ﻣ ﻦ ﻣ ﻌﻪ ﻫﺪﻯ().(٣ ﺖ ﻭ ﺳﻌﻰ ﺑﻴﻦ ﺍﻟ ﻑ ﺑﺎﻟﺒﻴ ِ ﺗ ﹶﻄ ﻮ ﳊ ﺞ... ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ :ﺧﺮ ﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻻ ﻧ ﹾﺬﻛﹸﺮ ﺇﻻ ﺍ ﹶ ﱮ ج ﻷﺻﺤﺎﺑﻪ) :ﺍ ﺟﻌﻠﻮﻫﺎ ﻋ ﻤ ﺮ ﹰﺓ( ﺕ ﺍﳊﺪﻳﺚﹶ ،ﻭﻓﻴﻪ :ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﻣﻜﺔ ،ﻗﺎﻝ ﺍﻟﻨ ﻓﺬﻛﺮ ِ ﺕ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ. ﺱ ﺇﻻ ﻣ ﻦ ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍﺪﻯ ...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 ﻣﻨﺎ ﺗﻄ ﻮ ﹾﻓﻨﺎ ﻭﰱ ﻟﻔﻆ ﻟﻠﺒﺨﺎﺭﻯ :ﺧﺮ ﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻧﺮﻯ ﺇﻻ ﺍ ﹶ ﻕ ﺍ ﹶﳍﺪﻯ ﺤﻞﱠ ،ﻓﺤ ﱠﻞ ﻣﻦ ﱂ ﻳﻜﻦ ﺳﺎ ﱮ ج ﻣﻦ ﱂ ﻳﻜﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ﺃﻥ ﻳ ِ ﺑﺎﻟﺒﻴﺖ ،ﻓﺄﻣﺮ ﺍﻟﻨ ﺴﻘﹾﻦ ،ﻓﺄﺣﻠﻠﻦ. ﻭﻧﺴﺎﺅﻩ ﱂ ﻳ ﻚ ﻳﺎ ﺖ :ﻣ ﻦ ﺃﻏﻀﺒ ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ) :ﺩﺧﻞ ﻋﻠ ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻏﻀﺒﺎﻥﹸ ،ﻓﻘﻠ ﺱ ﺑﹶﺄ ﻣﺮٍ ،ﻓﺈﺫﺍ ﻫﻢ ﺕ ﺃﻧﻰ ﺃ ﻣ ﺮﺕ ﺍﻟﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺃﺩﺧﻠﻪ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺭ .ﻗﺎﻝ :ﺃ ﻭ ﻣﺎ ﺷ ﻌ ﺮ ِ ﻯ ﻣﻌﻰ ﺣﺘﻰ ﹶﺃ ﺷﺘ ِﺮﻳﻪ ،ﹸﺛﻢ ﺖ ﺍ ﹶﳍ ﺪ ﺕ .ﻣﺎ ﺳ ﹾﻘ ﺖ ﻣﻦ ﹶﺃﻣﺮﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮ ﻳﺘ ﺮ ﺩﺩﻭﻥ ،ﻭﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﺖ ﻋﺎﺋﺸﺔ ﺃ ِﺣﻞﱠ ﻛﻤﺎ ﺣﻠﱡﻮﺍ() .(١ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﻋﻤﺮﺓ ،ﻗﺎﻟﺖ :ﲰﻌ ﳊﺞ، ﲔ ﻣِﻦ ﺫﻯ ﺍﻟ ِﻘﻌﺪﺓ ،ﻭﻻ ﻧﺮﻯ ﺇﻻ ﺃﻧﻪ ﺍ ﹶ ﺗﻘﻮ ﹸﻝ :ﺧﺮ ﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ج ﳋﻤﺲ ﻟﻴﺎ ٍﻝ ﺑ ِﻘ ﻑ ﺑﺎﻟﺒﻴﺖ ﻭﺳﻌﻰ ﻓﻠﻤﺎ ﺩﻧﻮﻧﺎ ﻣِﻦ ﻣﻜﺔ ،ﺃﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻯ 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 :ﺣﺪﺛﺘﲎ ﺣﻔﺼﺔﹸ ،ﺃﻥ ﺍﻟﻨ ﺕ ﺤﻞﱠ؟ ﻓﻘﺎﻝِ) :ﺇﻧﻰ ﹶﻟﺒ ﺪ ﻚ ﹶﺃ ﹾﻥ ﺗ ِ ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉِ ،ﹶﻓﻘﹸ ﹾﻠﺖ :ﻣﺎ ﻣﻨ ﻌ ﺤِﻠ ﹾﻠ ﻦ ﻋﺎ ﻡ ﺣ ﺃﺯﻭﺍﺟﻪ ﺃﻥ ﻳ ﻯ().(٣ ﺤ ﺮ ﺍ ﹶﳍ ﺪ ﺭﹾﺃﺳِﻰ ،ﻭﹶﻗﻠﱠ ﺪﺕ ﻫﺪﱙ ،ﻓﹶﻼ ﹶﺃ ِﺣﻞﱡ ﺣﺘﻰ ﹶﺃﻧ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰉ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺧﺮﺟﻨﺎ ﻣﺤ ِﺮ ِﻣﲔ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻣ ﻌﻪ ﻫ ﺪﻯ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﻢ ﻋﻠﹶﻰ ﺇﺣﺮﺍﻣِﻪ ،ﻭ ﻣ ﻦ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﺕ ﺍﳊﺪﻳﺚ).(٤ ﺤِﻠ ﹾﻞ( ...ﻭﺫﻛﺮ ِ ﻣ ﻌﻪ ﻫ ﺪﻯ ،ﹶﻓ ﹾﻠﻴ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻳﻀﹰﺎ :ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻯ ،ﻗﺎﻝ :ﺧﺮ ﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﻕ ﺍ ﹶﳍ ﺪﻯ، ﺠ ﻌﻠﹶﻬﺎ ﻋﻤﺮ ﹰﺓ ﺇﻻ ﻣ ﻦ ﺳﺎ ﺼﺮﺥ ﺑﺎﳊ ﺞ ﺻﺮﺍﺧﺎﹰ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﻣ ﱠﻜﺔ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧ ج ،ﻧ )(٥ ﳊ ﺞ . ﻓﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻮﻡ ﺍﻟﺘ ﺮ ِﻭﻳﺔِ ،ﻭ ﺭ ﺣﻨﺎ ﺇﱃ ِﻣﻨﻰ ،ﺃﻫﻠﻠﻨﺎ ﺑﺎ ﹶ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ :ﺃ ﻫﻞﱠ ﺍﳌﹸﻬﺎﺟﺮﻭ ﹶﻥ ﷲ ﺠ ِﺔ ﺍﻟ ﻮﺩﺍﻉ ،ﻭﺃﻫﻠﻠﻨﺎ ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﻣﻜﱠﺔ ،ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺝ ﺍﻟﻨﱮ ج ﰲ ﺣ ﻭﺍ َﻷﻧﺼﺎﺭ ،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 ﹶﳍﺪﻯ( ...ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ).(١ ﻼﹶﻟﻜﹸﻢ ﺑﺎ ﹶ ج) :ﺍ ﺟ ﻌﻠﹸﻮﺍ ﺇ ﻫ ﹶ ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﺄﺣﺮ ﻣﻨﺎ ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ :ﺧﺮ ﺱ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪِ؛ ﻗﺪ ﺠﻜﹸﻢ ﻋ ﻤﺮﺓ( .ﻓﻘﺎﻝ ﺍﻟﻨﺎ ﺑﺎﳊﺞ ،ﻓﻠﻤﺎ ﹶﻗﺪِﻣﻨﺎ ﻣﻜﺔ ،ﻗﺎﻝ) :ﺍ ﺟﻌﻠﻮﺍ ﺣ ﳊﺞ ،ﻓﻜﻴﻒ ﳒﻌﻠﹸﻬﺎ ﻋ ﻤ ﺮﺓﹰ؟ ﻓﻘﺎﻝ) :ﺍﻧ ﹸﻈﺮﻭﺍ ﻣﺎ ﺁ ﻣ ﺮ ﹸﻛ ﻢ ِﺑ ِﻪ ﻓﹶﺎ ﹾﻓﻌﻠﻮﻩ (ﻓﺮ ﺩﺩﻭﺍ ﻋﻠﻴﻪ ﺃﺣﺮﻣﻨﺎ ﺑﺎ ﹶ ﺍﻟﻘﻮﻝﹶ ،ﹶﻓ ﻐ ِ ﺕ ﺍﻟﻐﻀﺐ ﰲ ﻀﺐ ،ﰒ ﺍﻧﻄﻠﻖ ﺣﺘﻰ ﺩﺧﻞ ﻋﻠﻰ ﻋﺎﺋﺸﺔ ﻭﻫﻮ ﹶﻏﻀﺒﺎﻥﹸ ،ﻓﺮﺃ ِ ﻀﺐ ﻭﹶﺃﻧﺎ ﺁ ﻣ ﺮ ﹶﺃﻣﺮﹰﺍ ﻓﹶﻼ ﻚ ﺃﻏﻀﺒﻪ ﺍﻟﱠﻠﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﻭﻣﺎ ِﻟ ﻰ ﻻ ﹶﺃ ﹾﻏ ﻀﺒ ﻭﺟﻬﻪ ﻓﻘﹶﺎﻟﺖ :ﻣ ﻦ ﹶﺃ ﹾﻏ ﻳﺘﺒ ﻊ().(٢ ﻭﳓﻦ ،ﻧﺸ ِﻬﺪ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ ﺃﻧﺎ ﻟﻮ ﺃﺣﺮﻣﻨﺎ ﲝﺞ ،ﻟﺮﺃﻳﻨﺎ ﻓﺮﺿﹰﺎ ﻋﻠﻴﻨﺎ ﻓﺴﺨ ﻪ ﺇﱃ ﻋﻤﺮﺓ ﺴ ﺦ ﻫﺬﺍ ﰲ ﺣﻴﺎِﺗ ِﻪ ﻭﻻ ﺑ ﻌ ﺪﻩ، ﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﺗﺒﺎﻋﹰﺎ ﻷﻣﺮﻩ .ﻓﻮﺍﻟﻠﱠ ِﻪ ﻣﺎ ﻧِ ﺗﻔﺎﺩﻳﹰﺎ ﻣِﻦ ﻏﻀ ِ ﺺ ﺑﻪ ﺃﺻﺤﺎﺑﻪ ﺩﻭ ﹶﻥ ﻣ ﻦ ﺑﻌﺪﻫﻢ ،ﺑﻞ ﺃﺟﺮﻯ ﺍﻟﻠﱠﻪ ﻑ ﻭﺍﺣِﺪ ﻳﻌﺎﺭﺿﻪ ،ﻭﻻ ﺧ ﻭﻻ ﺻ ﺢ ﺣ ﺮ ﺺ ﻢ؟ ﻓﺄﺟﺎﺏ ﺑﺄ ﱠﻥ ﺫﻟﻚ ﻛﺎﺋﻦ ﻷﺑﺪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟِﺴﺎﻥ ﺳﺮﺍﻗﺔ ﺃﻥ ﻳﺴﺄﻟﻪ :ﻫﻞ ﺫﻟﻚ ﳐﺘ ﺍﻷﺑﺪ ،ﻓﻤﺎ ﻧﺪﺭﻯ ﻣﺎ ﻧﻘﺪﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳌﺆﻛﱠﺪ ﺍﻟﺬﻯ ﻏﻀﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻣﻦ 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 ﺣﺴﻦ 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 ﻌﻤﺮﺓ .ﻓﻘﺎﻝ :ﻳﺎ ﺳﻠﻤﺔ؛ ﻛﻨ ﺻﺤﺎﺣﹰﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﺃﺗﺮﻛﹸﻬﺎ ِﻟ ﹶﻘﻮﻟﻚ؟ ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳌﺎ ﹶﻗ ِﺪ ﻡ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺖ ِﺑﻨﻀﻮﺡٍ، ﺖ ﺍﻟﺒﻴ ﺤ ِ ﻀ ﺻﺒِﻴﻐﺎﹰ ،ﻭﻧ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﻴﻤﻦ ،ﺃﺩﺭﻙ ﻓﺎﻃﻤ ﹶﺔ ﻭﻗﺪ ﻟﺒﺴﺖ ﺛﻴﺎﺑﹰﺎ )(٣ ﺤﻠﱡﻮﺍ . ﺻﺤﺎﺑﻪ ﹶﻓ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺑﺎﹸﻟﻚِ؟ ﻓﹶﻘﺎﻟﹶﺖ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﺃﻣﺮ ﺃ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺃﰉ ﺷﻴﺒﺔ :ﺣﺪﺛﻨﺎ ﺍﺑ ﻦ ﻓﻀﻴﻞ ،ﻋﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻗﺎﻝ :ﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ﻦ ﳊﺞ ،ﻭ ﺩﻋﻮﺍ ﻗﻮ ﹶﻝ ﺃﻋﻤﺎﻛﹸﻢ ﻫﺬﹶﺍ .ﻓﻘﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺇﻥ ﺍﻟﱠﺬﻯ ﺍﻟﺰﺑﲑ :ﺃﻓ ِﺮﺩﻭﺍ ﺍ ﹶ ﻕ ﺍﺑ ﻦ ﻋﺒﺎﺱ، ﺻ ﺪ ﺖ : ﺃﻋﻤﻰ ﺍﻟﻠﱠﻪ ﻗﻠﺒﻪ ﻷﻧﺖ ،ﺃﻻ ﺗﺴﺄ ﹸﻝ ﹸﺃﻣﻚ 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 ﺣﺠﺎﺟﺎﹰ ،ﻓﺠﻌﻠﻨﺎﻫﺎ ﻋ ﻤ ﺮﺓﹰ ،ﻓﺤﻠﻠﻨﺎ ﺍﻹﺣﻼ ﹶﻝ ﹸﻛﻠﱠﻪ ،ﺣﺘﻰ ﺳ ﹶﻄ ﻌ ِ ﺍ ﹶﳌﺠﺎ ِﻣﺮ ﺑﻴ ﻦ ﺍﻟ ﺮﺟﺎ ِﻝ ﻭﺍﻟﻨﺴﺎﺀ).(١ ﺖ ﻋﻠﻰ ﻋﻄﺎﺀ ﺃﺳﺘﻔﺘِﻴﻪ ،ﻓﻘﺎﻝ: ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻦ ﺍﺑﻦ ﺷِﻬﺎﺏ ،ﻗﺎﻝ :ﺩﺧﻠ ﺣﺪﺛﲎ ﺟﺎﺑ ﺮ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺃﻧﻪ ﺣ ﺞ ﻣﻊ ﺍﻟﻨﱮ ج ﻳﻮﻡ ﺳﺎﻕ ﺍﻟﺒﺪﻥ ﻣﻌﻪ ،ﻭﻗﺪ ﺃﻫﻠﱡﻮﺍ ﺑﺎﳊ ﺞ ﺼﺮﻭﺍ، ﺼﻔﹶﺎ ﻭﺍﻟﹾﻤﺮﻭﺓ ،ﻭﹶﻗ ﻑ ﺑﺎﻟﺒﻴﺖِ ،ﻭﺑﻴ ﻦ ﺍﻟ ﻣﻔﺮﺩﺍﹰ ،ﻓﻘﺎﻝ ﳍﻢ) :ﹶﺃ ِﺣﻠﱡﻮﺍ ِﻣ ﻦ ﺇﺣﺮﺍ ِﻣﻜﹸﻢ ِﺑ ﹶﻄﻮﺍ ٍ ﹸﺛﻢ ﺃﻗِﻴﻤﻮﺍ ﺣﻼﻻﹰ ،ﺣﺘﻰ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳﻮ ﻡ ﺍﻟﺘ ﺮ ِﻭﻳﺔِ ،ﻓﺄ ِﻫﻠﱡﻮﺍ ﺑﺎ ﹶ ﳊ ﺞ ﻭﺍ ﺟ ﻌﻠﹸﻮﺍ ﺍﻟﱴ ﹶﻗ ِﺪ ﻣﺘﻢ ﺎ ﳊﺞ؟ ﻓﻘﺎﻝ) :ﺍ ﹾﻓ ﻌﻠﹸﻮﺍ ﻣﺎ ﺁ ﻣ ﺮﻛﹸﻢ ﺑﻪ ،ﹶﻓﹶﻠﻮﻻ ﺠ ﻌﻠﹸﻬﺎ ﻣﺘ ﻌ ﹰﺔ ﻭﹶﻗ ﺪ ﺳ ﻤﻴﻨﺎ ﺍ ﹶ ﻒ ﻧ ﻣﺘ ﻌ ﹲﺔ( .ﻓﻘﺎﻟﹸﻮﺍ :ﹶﻛﻴ ﺖ ﺍ ﹶﳍﺪﻯ ،ﹶﻟ ﹶﻔ ﻌ ﹾﻠﺖِ ﻣﹾﺜ ﹶﻞ ﺍﻟﱠﺬﻯ ﹶﺃ ﻣ ﺮﺗﻜﹸﻢ ِﺑﻪِ ،ﻭﹶﻟ ِﻜ ﻦ ﻻ ِﳛﻞﱡ ِﻣﻨﻰ ﺣﺮﺍﻡ ،ﺣﺘﻰ ﻳﺒﻠﹸ 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 ﻋﻤﺮﺓﹰ ،ﻭﻳﻄﻮﻓﻮﺍ ،ﰒ ﻳﻘﺼﺮﻭﺍ ﺇﻻ ﻣﻦ ﺳﺎﻕ ﻭﻓﻴﻪ :ﻓﺄﻣﺮ ﺍﻟﻨ ﺖ ﱮ ج ﻓﻘﺎﻝ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﺍ ﹶﳍﺪﻯ :ﻓﻘﺎﻟﻮﺍ :ﺃﻧﻨﻄﻠﻖ ﺇﱃ ِﻣﻨﻰ ﻭ ﹶﺫ ﹶﻛﺮ ﺃﺣﺪﻧﺎ ﻳﻘﻄﹸﺮ؟ ﻓﺒﻠﹶﻎ ﺍﻟﻨ )(٣ ﺖ( . ﺖ ﻭﻟﻮﻻ ﺃ ﱠﻥ ﻣﻌﻰ ﺍ ﹶﳍﺪﻯَ ،ﻷ ﺣﹶﻠ ﹾﻠ ﺕ ﻣﺎ ﹶﺃ ﻫ ﺪﻳ ِﻣ ﻦ ﹶﺃﻣﺮﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻋﻨﻪ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ :ﺣﱴ ﺇﺫﺍ ﹶﻗﺪِﻣﻨﺎ ﻣﻜﱠﺔ ،ﻃﹸﻔﻨﺎ ﺑﺎﻟﻜﻌﺒﺔ ﺤﻞﱠ ِﻣﻨﺎ ﻣ ﻦ ﱂ ﻳﻜﹸﻦ ﻣﻌﻪ ﻫﺪﻯ ،ﻗﺎﻝ :ﻓﻘﹸﻠﻨﺎ: ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻓﺄﻣﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻥ ﻳ ِ ﺴﻨﺎ ﺛﻴﺎﺑﻨﺎ ،ﻭﹶﻟﻴﺲ ﳊﻞﱡ ﹸﻛﻠﱡﻪ( ،ﻓﻮﺍﻗﻌﻨﺎ ﺍﻟﻨﺴﺎﺀَ ،ﻭﺗﻄﻴﺒﻨﺎ ﺑﺎﻟﻄﱢﻴﺐ ،ﻭﹶﻟِﺒ ِﺣﻞﱡ ﻣﺎﺫﺍ؟ ﻗﺎﻝ) :ﺍ ِ ﺑﻴﻨﻨﺎ ﻭﺑﻴ ﻦ ﻋﺮﻓﺔ ﺇﻻ ﺃﺭﺑ ﻊ ﻟﻴﺎﻝ ،ﰒ ﺃﻫﻠﻠﻨﺎ ﻳ ﻮ ﻡ ﺍﻟﺘﺮﻭﻳﺔ. ﺠ ﻌﻠﹾﻬﺎ ﻋ ﻤ ﺮﺓﹰ، ﺤﻞﱠ ﻭﹾﻟﻴ ﺲ ﻣ ﻌﻪ ﻫ ﺪﻯ ،ﹶﻓ ﹾﻠﻴ ِ ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ ﳌﺴﻠﻢ) :ﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻣﻨﻜﹸﻢ ﹶﻟﻴ ﱮ ج ﻭ ﻣ ﻦ ﻛﹶﺎﻥ ﻣ ﻌﻪ ﻫﺪﻯ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻳ ﻮﻡ ﺱ ﹸﻛﻠﱡﻬﻢ ﻭﻗﺼﺮﻭﺍ ﺇﻻ ﺍﻟﻨ ﻓﺤ ﱠﻞ ﺍﻟﻨﺎ )(٤ ﳊ ﺞ . ﺍﻟﺘﺮﻭﻳﺔ،ﺗﻮ ﺟﻬﻮﺍ ﺇﱃ ِﻣﻨﻰ ،ﹶﻓﹶﺄ ﻫﻠﱡﻮﺍ ﺑِﺎ ﹶ ﱮ ج ،ﺃﻫ ﱠﻞ ﻭﰱ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ :ﻋﻦ ﺃﻧﺲ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻟﻨ ﳊ ﺞ ﻭﺍﻟ ﻌﻤﺮﺓ ،ﻓﻠﻤﺎ ﻗﺪﻣﻮﺍ ﻣﻜﺔ ،ﻃﺎﻓﻮﺍ ﺑﺎﻟﺒﻴﺖ ﻭﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻭﺃﻣﺮﻫﻢ ﻫ ﻮ ﻭﺃﺻﺤﺎﺑﻪ 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 ﻣﻌﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳ ِ ﺖ( ،ﻓﺄﺣﻠﱡﻮﺍ ﺣﺘﻰ ﺣﻠﱡﻮﺍ ﺇﱃ ﺍﻟﻨﺴﺎ ِﺀ. ﺍ ﹶﳍ ﺪﻯَ ،ﻷ ﺣﹶﻠ ﹾﻠ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( :ﻋﻦ ﺃﻧﺲ ،ﻗﺎﻝ) :ﺻﻠﱠﻰ ﺭﺳﻮ 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 ﺭﺍﺣﻠﺘﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺀِ ،ﺣ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ،ﻭﺳﺒﺢ ،ﰒ ﺃﻫ ﱠﻞ ﲝ ﺞ ﻭﻋﻤﺮﺓ ،ﻭﺃﻫ ﱠﻞ ﳊ ﺞ(.... ﺱ ﻤﺎ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﻓﺤﻠﱡﻮﺍ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﺘﺮﻭﻳﺔ ،ﺃﻫﻠﱡﻮﺍ ﺑﺎ ﹶ ﺍﻟﻨﺎ ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ).(١ ﻭﰱ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ :ﻋﻦ ﺃﰉ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ ،ﻗﺎﻝ :ﺑﻌﺜﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺖ ﺑِﺈﻫﻼ ِﻝ ﺖ(؟ ﹶﻓﻘﹸ ﹾﻠﺖ :ﹶﺃ ﻫﹶﻠ ﹾﻠ ﻗﻮﻣﻰ ﺑﺎﻟﻴﻤﻦ ،ﻓﺠﺌﺖ ﻭﻫﻮ ﺑﺎﻟﺒﻄﺤﺎﺀ ،ﹶﻓﻘﹶﺎ ﹶﻝِ) :ﺑ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻠ ﺼﻔﹶﺎ ﺖ ﻭﺑِﺎﻟ ﺖ ﺑﺎﻟﺒﻴ ِ ﺖ :ﻻ ،ﻓﹶﺄ ﻣﺮﱏ ،ﻓ ﹸﻄ ﹾﻔ ﻚ ِﻣ ﻦ ﻫﺪﻯ(؟ ﻗﻠ ﺍﻟﻨِﺒ ﻰ ج .ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﻫ ﹾﻞ ﻣ ﻌ ﻭﺍ ﹶﳌ ﺮ ﻭﺓِ ،ﱠﰒ ﺃﹶﻣﺮﱏ ﹶﻓﹶﺄ ﺣﹶﻠ ﹾﻠﺖ.(٢) ﺠﻴ ِﻢ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒﺎﺱ :ﻣﺎ ﻫ ِﺬﻩ ﺍﻟﻔﹸﺘﻴﺎ ﻼ ﻣﻦ ﺑﲎ ﺍﳍﹸ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﺃﻥ ﺭﺟ ﹰ ﺖ ﹶﻓ ﹶﻘ ﺪ ﺣﻞﱠ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺳـﻨﺔ ﻧِﺒﻴﻜﹸﻢ ج ﻭﺇ ﹾﻥ ﻑ ﺑﺎﻟﺒﻴ ِ ﺍﻟﱴ ﹶﻗ ﺪ ﺗﺸ ﻐﺒﺖ ﺑﺎﻟﻨﺎﺱ ،ﺃ ﱠﻥ ﻣ ﻦ ﻃﹶﺎ ﺭ ِﻏ ﻤﺘﻢ).(٣ ﻭﺻﺪﻕ ﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﹸﻛﻞﱡ ﻣﻦ ﻃﺎﻑ ﺑﺎﻟﺒﻴﺖ ﳑﻦ ﻻ ﻫﺪﻯ ﻣﻌﻪ ﻣِﻦ ﻣﻔﺮِﺩ ،ﺃﻭ ﻗﺎﺭِﻥ ،ﺃﻭ ﻣﺘﻤﺘﻊ ،ﻓﻘﺪ ﺣ ﱠﻞ ﺇﻣﺎ ﻭﺟﻮﺑﺎﹰ ،ﻭﺇﻣﺎ ﺣﻜﻤﺎﹰ ،ﻫﺬﻩ ﻫﻰ ﺍﻟﺴـﻨﺔ ﺍﻟﱴ ﻻ ﺭﺍ ﺩ ﳍﺎ ﻭﻻ ﻣﺪﻓﻊ، ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ ج) :ﺇﺫﹶﺍ ﺃ ﺩﺑ ﺮ ﺍﻟﻨﻬﺎ ﺭ ِﻣ ﻦ ﻫﺎﻫﻨﺎ ،ﻭﺃ ﹾﻗﺒ ﹶﻞ ﺍﻟﻠﻴﻞ ِﻣ ﻦ ﻫﺎﻫﻨﺎ ،ﻓﻘﺪ ﺃ ﹾﻓ ﹶﻄ ﺮ ﺖﰲ ﺍﻟﺼﺎﺋِﻢ() ،(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 ﺣﻜﻤﺎﹰ، 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 ﻫﺪﻯ ،ﻭﻫﺬﺍ ﺻﺮﻳ ﺢ ﺍﻟﺴـﻨﺔ. 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 ﻭﹶﻗﺒﹶﻠﻪ ،ﻭﻛﺎﻥ ﻳﺄﺧ ﹸﺬ ﺝ ﺇﻻ ﺣﻞﱠ .ﻭﻛﺎ ﹶﻥ ﻳﻘﻮ ﹸﻝ :ﻫ ﻮ ﺑ ﻌ ﺪ ﺍﳌﹸ ﻌ ﺮ ِ ﺖ ﺣﺎﺝ ﻭﻻ ﻏ ﲑ ﺣﺎ ﺑﺎﻟﺒﻴ ِ ﺠ ِﺔ ﺍﻟ ﻮﺩﺍﻉ).(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 ﺳﺘ ﻤﺘ ﻌﻨﺎ 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 ﹾﻠﻴ ِ ﺍﻟ ِﻘﻴﺎ ﻣ ﹶﺔ().(٢ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ ،ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺃﰉ ﺍﻟﺸﻌﺜﺎﺀ ،ﻋ ِﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ: ﺱ ﺖ :ﺇﻥ ﺍﻟﻨﺎ ﺼﻴﺮﻩ ﺇﱃ ﻋ ﻤ ﺮ ٍﺓ ﺷﺎ َﺀ ﺃ ﻭ ﹶﺃﺑﻰ ،ﹸﻗ ﹾﻠ ﺖ ﻳ ﻑ ﺑﺎﻟﻴﻴ ِ ﳊﺞ ،ﻓﺈ ﱠﻥ ﺍﻟﻄﱠﻮﺍ ﻼ ﺑﺎ ﹶ ﻣ ﻦ ﺟﺎ َﺀ ﻣِ ﻬ ﹰ ﻚ ﻋﹶﻠﻴﻚ ،ﻗﹶﺎ ﹶﻝِ :ﻫ ﻲ ﺳـﻨﺔ ﻧﺒﻴ ِﻬ ﻢ ﻭﺇ ﹾﻥ ﺭ ِﻏﻤﻮﺍ. ﻳﻨ ِﻜﺮﻭ ﹶﻥ ﹶﺫِﻟ ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﻋ ِﻦ ﺍﻟﻨﱮ ج ﻣ ﻦ ﻒ ﻣِﻦ ﲰﻴﻨﺎ ﻭﻏﲑﻫﻢ ،ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻨﻬﻢ ﻃﻮﺍﺋ ﻼ ﻳﺮﻓﻊ ﺍﻟﺸﻚ ،ﻭﻳﻮﺟﺐ ﺍﻟﻴﻘﲔ ،ﻭﻻ ﻳﻤﻜﻦ ﺃﺣﺪﹰﺍ ﺃﻥ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ،ﺣﱴ ﺻﺎﺭ ﻣﻨﻘﻮ ﹰﻻ ﻧﻘ ﹰ ﺐ ﺣﺒﺮ ﺍﻷُﻣﺔ ﺐ ﺃﻫﻞ ﺑﻴﺖ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻣﺬﻫ ﻳﻨﻜﺮﻩ ،ﺃﻭ ﻳﻘﻮﻝ :ﱂ ﻳﻘﻊ ،ﻭﻫﻮ ﻣﺬﻫ ﺐ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ 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 :ﺃﺎ ﻣﻨﺴﻮﺧﺔ. ﺍﻟﻌﺬﺭ ﺍﻟﺜﺎﱏ :ﺃﺎ ﳐﺼﻮﺻﺔ ﺑﺎﻟﺼﺤﺎﺑﺔ ،ﻻ ﳚﻮ ﺯ ﻟِﻐﲑﻫﻢ ﻣﺸﺎﺭﻛﹸﺘﻬﻢ ﰲ ﺣﻜﻤﻬﺎ. ﻉ ﻣﺎ ﺍﻋﺘﺬﺭﻭﺍ ﺍﻟﻌﺬﺭ ﺍﻟﺜﺎﻟﺚ :ﻣﻌﺎﺭﺿﺘﻬﺎ ﲟﺎ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺧﻼﻑ ﺣﻜﻤﻬﺎ ،ﻭﻫﺬﺍ ﳎﻤﻮ ﺑﻪ ﻋﻨﻬﺎ. ﻭﳓﻦ ﻧﺬﻛﺮ ﻫﺬﻩ ﺍﻷﻋﺬﺍﺭ ﻋﺬﹾﺭﹰﺍ ﻋﺬﹾﺭﺍﹰ ،ﻭﻧﺒﻴ 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 ﻳﺜﺒﺖ ﺗﺄﺧﺮﻫﺎ ﻋﻨﻬﺎ .ﻗﺎﻝ ﺍﳌﺪﻋﻮﻥ ﻟﻠﻨﺴﺦ :ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺴﺠﺴﺘﺎﱏ :ﺣﺪﺛﻨﺎ ﺍﻟﻔﺮﻳﺎﰉ ،ﺣﺪﺛﻨﺎ ﺃﺑﺎﻥ ﺑﻦ ﺃﰉ ﺣﺎﺯﻡ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺣﻔﺺ، ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢٤٥ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢٤١
١٢٣ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﳌﺎ ﻭﱃ) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﺣ ﱠﻞ ﻟﻨﺎ ﺍﳌﺘﻌﺔ ﰒ ﺣﺮﻣﻬﺎ ﻋﻠﻴﻨﺎ( ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﰲ )ﻣﺴﻨﺪﻩ( ﻋﻨﻪ ﻗﺎﻝ ﺍﳌﺒﻴﺤﻮﻥ ﻟﻠﻔﺴﺦ :ﻋﺠﺒﹰﺎ ﻟﻜﻢ ﰲ ﻣﻘﺎﻭﻣﺔ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻰ ﺍﻟﱴ ﻻ ﺗﺰﻋ ِﺰﻋﻬﺎ ﺐ ﻣﻬﻴﻞِ ،ﺗﺴﻔﻴﻪ ﺍﻟﺮﻳﺎ ﺡ ِﺑ ﹶﻜﺜِﻴ ٍ ﺍﻟﺮﻳﺎ ﺡ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻﹰ ،ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚﹸ ،ﻻ ﺳﻨﺪ ﻭﻻ ﻣﱳ ،ﺃﻣﺎ ﺳﻨﺪﻩ ،ﻓﺈﻧﻪ ﻻ ﺗﻘﻮ ﻡ ﺑﻪ ﺣﺠﺔ ﻋﻠﻴﻨﺎ ﻋﻨﺪ ﺃﻫ ِﻞ ﺍﳊﺪﻳﺚ ،ﻭﺃﻣﺎ ﻣﺘﻨﻪ ،ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺘﻌﺔ ﻓﻴﻪ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﺍﻟﱴ ﺃﺣﻠﱠﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ،ﰒ ﺣﺮﻣﻬﺎ ،ﻻ ﳚﻮﺯ ﻓﻴﻬﺎ ﻏ ﲑ ﺫﻟﻚ ﺍﻟﺒﺘﺔ ،ﻟﻮﺟﻮﻩ. ﻉ ﺍﻷُﻣﺔ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﺘﻌﺔ ﺍ ﹶ ﺃﺣﺪﻫﺎ :ﺇﲨﺎ ﳊ ﺞ ﻏ ﲑ ﳏﺮﻣﺔ ،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 :ﺃﻰ ﻋﻤﺮ ﻋﻦ ﻼ ﻗﺎﻝ ﻟﻪ :ﺃﻰ ﺏ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ؟ ﻭﺫﻛﺮ ﻋﻦ ﻧﺎﻓﻊ ،ﺃﻥ ﺭﺟ ﹰ ﳊﺞ؟ ﻗﺎﻝ :ﻻ ،ﹶﺃﺑ ﻌ ﺪ ﻛِﺘﺎ ِ ﻣﺘﻌﺔ ﺍ ﹶ ﻋﻤﺮ ﻋﻦ ﻣﺘﻌﺔ ﺍﳊﺞ؟ ﻗﺎﻝ :ﻻ .ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻧﻪ ﻗﺎﻝ :ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﺰﻋﻤﻮﻥ ﺖ. ﺃﻧﻪ ﻰ ﻋﻦ ﺍﳌﹸﺘﻌﺔ ﻳﻌﲎ ﻋﻤﺮ ﲰﻌﺘﻪ ﻳﻘﻮﻝ :ﻟﻮ ﺍﻋﺘﻤﺮﺕ ،ﰒ ﺣﺠﺠﺖ ،ﻟﺘﻤﺘﻌ 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 ﺳﻔﻴﺎﻥ ،ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ، ﻋﻦ ﺍ ﹸﳌ ﺮﱢﻗﻊِ ،ﻋﻦ ﺃﰉ ﺫﺭ ﺃﻧﻪ ﻗﺎﻝ :ﻛﺎﻥ ﻓﺴ ﺦ ﺍﳊ ﺞ ﻣِﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟﻨﺎ ﺧﺎﺻﺔ. ﻭﻗﺎﻝ ﻭﻛﻴﻊ :ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ،ﺣﺪﺛﻨﺎ ﻳﻌﻘﻮﺏ ﺑ ﻦ ﺯﻳﺪ ،ﻋﻦ ﺃﰉ ﺫﺭ ﻗﺎﻝ :ﱂ
١٢٤ ﺤ ﻤ ٍﺪ ج. ﺏ ﻣ ﺻﺤﺎ ﺼ ﹰﺔ ﹶﻟﻨﺎ ﹶﺃ ﺖ ﺭ ﺧ ﺠﺘﻪ ﻋ ﻤ ﺮﺓﹰ ،ﺇﻧﻬﺎ ﻛﹶﺎﻧ ﺠ ﻌ ﹶﻞ ﺣ ﻳ ﹸﻜ ﻦ َﻷ ﺣ ٍﺪ ﺑ ﻌ ﺪﻧﺎ ﹶﺃ ﹾﻥ ﻳ ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ :ﺣﺪﺛﻨﺎ 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 ﲤﺘﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺘﻢ ﻣﻌﻪ؟ ﻓﻘﺎﻝ :ﻣﺎ ﹶﺃﻧﺘ ﻢ ﻭﺫﹶﺍﻙ ،ﺇﻧﻤﺎ ﺫﹶﺍ ﻙ ﺷ ﹲﺊ ﺭ ﺧ ﺺ ﹶﻟﻨﺎ ﻓﻴﻪ ،ﻳﻌﲎ ﺍﳌﺘﻌﺔ. ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ :ﺣﺪﺛﻨﺎ ﻳﻮﺳﻒ ﺑﻦ ﻣﻮﺳﻰ ،ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ 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 ﻫﻨﺎﺩ ﺑﻦ ﺍﻟ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺳﻮﺩ ،ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺃﻭ ﺳﻠﻴﻢ ﺑﻦ ﺍﻷﺳﻮﺩ ﺃﻥ ﺃﺑﺎ ﺫﺭ ﻛﺎﻥ ﺐ ﺍﱠﻟﺬِﻳ ﻦ ﻛﹶﺎﻧﻮﺍ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﻚ ﺇ ﱠﻻ ﻟِﻠ ﺮ ﹾﻛ ِ ﺴﺨﻬﺎ ﺇﱃ ﻋ ﻤ ﺮﺓٍ ،ﱂ ﻳ ﹸﻜ ﻦ ﹶﺫِﻟ ﻳﻘﻮ ﹸﻝ ﻓﻴﻤﻦ ﺣ ﺞ ﹸﺛﻢ ﹶﻓ ﺍﻟﻠﱠ ِﻪ ج).(١ ﺤﻤﺪ ﺏ ﻣ ﺻﺤﺎ ِ ﳊ ﺞ َﻷ ﺖ ﺍ ﹸﳌﺘ ﻌﺔﹸ ﰲ ﺍ ﹶ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﺃﰉ ﺫﺭ .ﻗﺎﻝ :ﻛﺎﻧ ِ ﳊﺞ ،ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ) :ﻻ ﺼ ﹰﺔ( ،ﻳﻌﲎ ﺍﳌﹸﺘ ﻌ ﹶﺔ ﰲ ﺍ ﹶ ﺖ ﹶﻟﻨﺎ ﺭ ﺧ ﺻ ﹰﺔ .ﻭﰱ ﻟﻔﻆ) :ﻛﹶﺎﻧ ج ﺧﺎ ﳊ ﺞ .ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ) :ﺇﻧﻤﺎ ﺼ ﺢ ﺍ ﹸﳌﺘ ﻌﺘﺎ ِﻥ ﺇ ﱠﻻ ﹶﻟﻨﺎ ﺧﺎﺻ ﹰﺔ( ،ﻳﻌﻨِﻰ ﻣﺘ ﻌ ﹶﺔ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻣﺘ ﻌ ﹶﺔ ﺍ ﹶ ﺗ ِ )(٢ ﳊ ﺞ . ﺻ ﹰﺔ ﺩﻭﻧﻜﹸﻢ( ،ﻳ ﻌﻨِﻰ ﻣﺘ ﻌ ﹶﺔ ﺍ ﹶ ﺖ ﹶﻟﻨﺎ ﺧﺎ ﻛﹶﺎﻧ ﻭﰱ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ :ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻴﻤﻰ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺃﰉ ﺫﺭ، ﺏ ﺼ ﹰﺔ ﹶﻟﻨﺎ ﺃﺻﺤﺎ ﺖ ﺭ ﺧ ﺴﺘﻢ ِﻣﻨﻬﺎ ﰲ ﺷﺊٍ ،ﺇﻧﻤﺎ ﻛﹶﺎﻧ ﺖ ﹶﻟ ﹸﻜﻢ ،ﻭﹶﻟ ﺴ ﰲ ﻣﺘﻌِﺔ ﺍﳊ ﺞ :ﹶﻟﻴ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج).(٣ ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ( ،ﻣﻦ ﺣﺪﻳﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺖ ﻓﺴ ﺦ ﺍﳊ ﺞ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ﻟﻨﺎ ﺧﺎﺻﺔ ،ﺃﻡ ﻟﻠﻨﺎﺱ ﻋﺎﻣﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﺭﺃﻳ ج) :ﺑ ﹾﻞ ﹶﻟﻨﺎ ﺧَﺎﺻﺔ( ،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 ﺣﺠﻬﻢ ﺇﻟﻴﻬﺎ ﺃﺎ َﻷﺑ ِﺪ ﺍﻷﺑﺪِ ،ﻓﻜﻴﻒ ﻳﺜﺒﺖ ﻋﻨﻪ ﺑﻌﺪ ﻫﺬﺍ ﺃﺎ ﳍﻢ ﺧﺎﺻﺔ؟ ﻫﺬﺍ ﻣﻦ ﺃﳏﻞ ﺍﶈﺎﻝ .ﻭﻛﻴﻒ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻔﺴﺦ ﻭﻳﻘﻮﻝ: ﳊ ﺞ ﺇﱃ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎﻣﺔ( ،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 ﻣﻦ ﺑﻌﺪﻫﻢ :ﻓﻨﺤﻦ ﻧ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻏﻠﻂ ﻋﻠﻴﻪ ،ﻭﻛﻴﻒ ﺗﻘﺪﻡ 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 ﻳﻔﱴ 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 :ﺇﺎ 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 ﺣﺮﻡ ﺍﻟﻔﺴﺦ. ﺹ ﻭﺟﻮﺑﻪ ﺑﺎﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﺮﺍﻩ ﺷﻴﺨﻨﺎ ﻗﺪﺱ ﺍﻟﱠﻠ ﻪ ﺭﻭﺣﻪ ﺍﻟﺜﺎﱏ :ﺍﺧﺘﺼﺎ ﻳﻘﻮﻝ :ﺇﻢ 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 ﺃﺑﻰ ﺫﻟﻚ ﺍﻟﺒﺤ ﺮ ﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻭﺟﻌﻞ ﺍﻟﻮﺟﻮﺏ ﻟﻸُﻣﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺃﻥ ﻓﺮﺿﹰﺎ ﻋﻠﻰ ﻛﻞ ﻣﻔﺮﺩ ﻭﻗﺎﺭﻥ ﱂ ﻳﺴﻖ ﺍ ﹶﳍﺪﻯ ،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 ﻫﺪﻯ ،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 .ﻭﺃﻣﺎ ﺃﻥ ﻳﺤﺮﻡ ﲝﺞ ﻣﻔﺮﺩ ،ﰒ ﻳﻔﺴﺨﻪ ﻋﻨﺪ ﺍﻟﻄﻮﺍﻑ ﺇﱃ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓٍ ،ﻭﳚﻌﻠﻪ ﻣﺘﻌﺔ، ﻓﻠﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﺑﻞ ﻫﺬﺍ ﺇﳕﺎ ﻛﺎﻥ ﻟﻠﺼﺤﺎﺑﺔ ،ﻓﺈﻢ ﺍﺑﺘﺪﺅﻭﺍ ﺍﻹﺣﺮﺍﻡ ﺑﺎﳊﺞ ﺍﳌﻔﺮﺩ ﻗﺒﻞ ﺃﻣﺮ
١٢٧ ﱮ ج ﺑﺎﻟﺘﻤﺘﻊ ﻭﺍﻟﻔﺴﺦ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺃﻣﺮﻩ ﺑﺎﻟﺘﻤﺘﻊ ﻭﺍﻟﻔﺴﺦ ﺇﻟﻴﻪ ،ﱂ ﻳﻜﻦ ﻷﺣﺪ ﺃﻥ ﺍﻟﻨ ﻳﺨﺎﻟﻔﻪ ﻭﻳﻔﺮﺩ ،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 ﺧﺎﺻﺔ .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 ﺍﳌﺘﻘﺪﻣﺔ .ﻭﻗﺎﻝ ﺍﻷﺛﺮﻡ ﰲ )ﺳﻨﻨﻪ( :ﻭﺫﻛﺮ ﻟﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ ﺣﺪﺛﻪ 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﴿ :ﹶﻓﻤﻦ ﺤ ﺞ﴾ ]ﺍﻟﺒﻘﺮﺓ.[١٩٦ : ﺗ ﻤﺘ ﻊ ﺑِﺎﹾﻟﻌ ﻤ ﺮ ِﺓ ﺇﻟﹶﻰ ﺍﹾﻟ ﻗﺎﻝ ﺍﳌﺎﻧﻌﻮﻥ ﻣﻦ ﺍﻟﻔﺴﺦ :ﻗﻮﻝ ﺃﰉ ﺫﺭ ﻭﻋﺜﻤﺎﻥ :ﺇﻥ ﺫﻟﻚ ﻣﻨﺴﻮﺥ ﺃﻭ ﺧﺎﺹ ﺑﺎﻟﺼﺤﺎﺑﺔ ،ﻻ ﻳﻘﺎﻝ ﻣﺜﻠﹸﻪ ﺑﺎﻟﺮﺃﻯ ،ﻓﻤﻊ ﻗﺎﺋﻠﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻢ ﺧﻔﻴﺖ ﻋﻠﻰ ﻣﻦ ﺍﺩﻋﻰ ﺑﻘﺎﺀﻩ ﻭﻋﻤﻮﻣﻪ ،ﻓﺈﻧﻪ ﻣﺴﺘﺼﺤِﺐ ﳊﺎﻝ ﺍﻟﻨﺺ ﺑﻘﺎ ًﺀ ﻭﻋﻤﻮﻣﺎﹰ ،ﻓﻬﻮ ﲟﱰﻟﺔ ﺻﺎﺣﺐ ﺍﻟﻴﺪ ﰲ ﺍﻟ ﻌﻴﻦ ﺍﳌﺪﻋﺎﺓ ،ﻭﻣﺪﻋﻰ ﻓﺴﺨﻪ ﻭﺍﺧﺘﺼﺎﺻﻪ ﲟﱰﻟﺔ ﺻﺎﺣﺐ ﺍﻟﺒﻴﻨﺔ ﺍﻟﱴ ﺗﻘﺪﻡ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻴﺪ. ﻗﺎﻝ ﺍﻮﺯﻭﻥ ﻟﻠﻔﺴﺦ :ﻫﺬﺍ ﻗﻮﻝ ﻓﺎﺳﺪ ﻻ ﺷﻚ ﻓﻴﻪ ،ﺑﻞ ﻫﺬﺍ ﺭﺃﻯ ﻻ ﺷﻚ ﻓﻴﻪ ،ﻭﻗﺪ ﺻﺮﺡ 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 ﻣﺘﻌﺔ ﺍﳊﺞ، ﻭﺃﻣﺮﻧﺎ ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﰒ ﱂ ﺗﱰﻝ ﺁﻳﺔ ﺗﻨﺴﺦ ﻣﺘﻌﺔ 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 ﺭﺳﻮ ِﻝ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٣٩/٨ﻭﻣﺴﻠﻢ ) ،(١٧٢)(١٦٦)(١٦٥)(١٢٢٦ﻭﺍﻟﻨﺴﺎﺋﻲ )،١٤٩/٥ .(١٥٥
١٢٨ ﺍﻟﻠﱠﻪ ج ﺃﺣ ﻖ ﺃﻥ ﻳﺘﺒ ﻊ ﺃﻭ ﹶﺃ ﻣﺮ ﺃﹶﰉ؟).(١ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﻦ ﻛﺎﻥ ﻳﻌﺎﺭِﺿﻪ ﻓﻴﻬﺎ ﺑﺄﰉ ﺑﻜﺮ ﻭﻋﻤﺮ :ﻳﻮ ِﺷﻚ ﺃﻥ ﺗﻨ ِﺰ ﹶﻝ ﻋﻠﻴﻜﻢ ِﺣﺠﺎ ﺭ ﹲﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﺃﻗﻮ ﹸﻝ :ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺗﻘﻮﻟﹸﻮﻥ :ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ؟ ﻓﻬﺬﺍ ﻼ ﺏ ﻣﻦ 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 ﹶﻘﺪﻣﻮﺍ ﻋﻠﻰ ﻗﻮﻝ ﺍﳌﻌﺼﻮﻡ ﺭﺃ ﺺ ﻋﻦ ﺍﳌﻌﺼﻮﻡ ،ﺑﺄﺎ 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 ﺍﳌﺴﻴﺐ ،ﻭﲨﻬﻮﺭ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺭﺃﻯ ﱮ ج ،ﺃﻥ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳌﺎ ﻰ ﳏﺾ ﻻ ﻳﻨﺴﺐ ﺇﱃ ﺃﻧﻪ ﻣﺮﻓﻮﻉ ﺇﱃ ﺍﻟﻨ ﺖ ﰲ ﺷﺄ ِﻥ ﺍﻟﻨﺴﻚ؟ 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 ﻧﺄ ﺧ ﹾﺬ ِﺑ ِﻜﺘﺎﺏ ﺭﺑﻨﺎ ،ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝ ﴿ :ﻭﹶﺃِﺗﻤﻮﺍ ﺍ ﹶ ﻕ ﻣﻦ ﺤﺮ ،ﹶﻓ ﻬﺬﹶﺍ ﺍﺗﻔﹶﺎ ﺤﻞﱠ ﺣﺘﻰ ﻧ ﻧ ﹾﺄ ﺧ ﹾﺬ ِﺑﺴـﻨ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺈ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﱂ ﻳ ِ ﺃﰉ ﻣﻮﺳﻰ ﻭﻋﻤﺮ ،ﻋﻠﻰ ﺃﻥ ﻣﻨﻊ ﺍﻟﻔﺴﺦ ﺇﱃ ﺍﳌﺘﻌﺔ ﻭﺍﻹﺣﺮﺍﻡ ﺎ ﺍﺑﺘﺪﺍﺀً ،ﺇﳕﺎ ﻫﻮ ﺭﺃﻯ ﻣِﻨﻪ ﺃﺣﺪﺛﻪ ﰲ ﺍﻟﻨﺴﻚ ،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 ﻳﻔﱴ ﺍﻟﻨﺎ ﺣﱴ ﻓﺎﻭﺽ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻴﻪ ﻋﻦ ﺫﻟﻚ ،ﻭﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻧﻪ ﺭﺃﻯ ﺃﺣﺪﺛﻪ ﻋﻤﺮ ﻉ ﻋﻨﻪ. ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺍﻟﻨﺴﻚ ،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 ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﻤﻨﺎ ﻣﻦ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮﺓ ،ﻭﻣﻨﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﲝﺞ ،ﺣﱴ ﹶﻗ ِﺪ ﻣﻨﺎ ﻣﻜﺔ ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﹶﺃ ﺣ ﺮ ﻡ ِﺑ ﻌﻤﺮ ٍﺓ ﻭﹶﻟ ﻢ ﻳ ﻬﺪِ، ) (١ﺳﺒﻖ ﲣﺮﳚﻪ.
١٢٩ ﺤﺞ ،ﹶﻓ ﹾﻠﻴﺘ ﻢ ﺤ ﺮ ﻫ ﺪﻳﻪ ،ﻭ ﻣ ﻦ ﺃ ﻫﻞﱠ ِﺑ ﺤﻞﱠ ﺣﺘﻰ ﻳﻨ ﺤِﻠﻞﹾ ،ﻭ ﻣ ﻦ ﹶﺃ ﺣ ﺮ ﻡ ِﺑﻌ ﻤ ﺮ ٍﺓ ﻭﺃ ﻫﺪﻯ ،ﻓﻼ ﻳ ِ ﹶﻓ ﹾﻠﻴ ﺣﺠﻪ( ،ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ).(١ ﻭﻣﻨﻬﺎ :ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ،ﻋﻦ ﺃﰉ ﺍﻷﺳﻮﺩ، ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﻤِﻨﺎ ﻣﻦ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮﺓ ،ﻭﻣﻨﺎ ﻣﻦ ﻋﻦ ﻋﺮﻭﺓ ﻋﻨﻬﺎ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ج ﻋﺎ ﻡ ﺣ ﺃﻫ ﱠﻞ ﲝﺞ ﻭﻋﻤﺮﺓ ،ﻭﻣِﻨﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﺑﺎﳊﺞ ،ﻭﺃﻫ ﱠﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺑﺎﳊﺞ ،ﻓﺄﻣﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮﺓ ﺤﻠﱡﻮﺍ ﺣﱴ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ).(٢ ﻓﺤﻞﱠ ،ﻭﺃﻣﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﲝﺞ ،ﺃﻭ ﺟ ﻤ ﻊ ﺍﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ ،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 ﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺤ ﺞ ﻣﻔﺮﺩ، ﺠﺔٍ ،ﻭﻣﻨﺎ ﻣﻦ ﺃﻫ ﱠﻞ ِﺑ ﺍﻟﻠﱠ ِﻪ ج ﻟِﻠﺤ ﺞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ :ﻓ ِﻤﻨﺎ ﻣ ﻦ ﹶﺃ ﻫﻞﱠ ﺑﻌﻤﺮ ٍﺓ ﻭ ﺣ ﻭ ِﻣﻨﺎ ﻣ ﻦ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮﺓ ﻣﻔﺮﺩﺓ ،ﻓﻤﻦ ﻛﺎ ﹶﻥ ﺃﻫ ﱠﻞ ﲝ ﺞ ﻭﻋﻤﺮ ٍ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 ﺣﺘﻰ ﻗﻀﻰ ﻣﻨﺎ ِﺳ ﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﺣ ﱠﻞ ﳑﺎ ﻑ ﺑﺎﻟﺒﻴ ِ ﻚ ﺍﳊﺞ ،ﻭ ﻣ ﻦ ﺃﻫ ﱠﻞ ﺑﻌﻤﺮ ٍﺓ ﻣﻔﺮﺩﺓٍ ،ﻓﻄﺎ ﻗﻀﻰ ﻣﻨﺎ ِﺳ ﺠﹰﺎ. ﺣﺮﻡ 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 ﻋﺮﻭﺓ 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 ﺑﺎﻟﺒﻴ ِ ﻃﹶﺎ ﻑ ﺑﺎﻟﺒﻴﺖ ،ﰒ ﻋ ﻤ ﺮ ﹲﺓ ..ﰒ ﻋ ﻤﺮ ﻣﺜ ﹸﻞ ﺫﻟﻚ ..ﰒ ﺣ ﺞ ﻋﺜﻤﺎﻥﹸ ،ﻓﺮﺃﻳﺘﻪ ﺃﻭ ﹸﻝ ﺷﺊ ﺑﺪﺃ ﺑﻪ ﺍﻟﻄﻮﺍ ﱂ ﺗﻜﻦ ﻋﻤﺮ ﹲﺓ .ﰒ ﻣﻌﺎﻭﻳﺔ ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﻋﻤﺮ ،ﰒ ﺣﺠﺠ ﺖ ﻣﻊ ﺃﰉ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ،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 ﹸﻘﻀﻬﺎ ﺑﻌﻤﺮﺓ ،ﻓﻬﺬﺍ ﺍﺑ ﻦ ﻋﻤ ﺮ ﻋﻨﺪﻫﻢ ،ﺃﻓﻼ ﻳﺴﺄﻟﻮﻧﻪ؟ ﻭﻻ ﺃﺣ ﺪ ﳑﻦ ﻣﻀﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺒﺪﺅﻭﻥ ﺖ ﺃﹸﻣﻰ ﺤﻠﱡﻮﻥ ،ﻭﻗﺪ ﺭﺃﻳ ﲔ ﻳﻀﻌﻮﻥ ﺃﻗﺪﺍﻣﻬﻢ ﺃ ﻭ ﹶﻝ ِﻣ ﻦ ﺍﻟﻄﱠﻮﺍﻑ ﺑﺎﻟﺒﻴﺖِ ،ﰒ ﻻ ﻳ ِ ﺑﺸﻰﺀ ِﺣ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١١٢)(١٢١١ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١١٨)(١٢١١
١٣٠ ﻭﺧﺎﻟﱴ ﺣﲔ ﺗ ﹾﻘ ﺪﻣﺎ ِﻥ ﻻ ﺗﺒﺪﺁ ِﻥ ﺑﺸﻰ ٍﺀ ﺃ ﻭ ﹶﻝ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ،ﺗﻄﻮﻓﺎﻥ ﺑِﻪ ﰒ ﻻ ﺤﻼﱠ ِﻥ).(١ ﺗ ِ ﺚ ﺍﻟﻔﺴﺦ ،ﻭﻻ ﻣﻌﺎﺭﺿﺔ ﻓﻴﻬﺎ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﻭ ﻣﻨـ ِﻪ. ﻓﻬﺬﺍ ﳎﻤﻮﻉ ﻣﺎ ﻋﺎﺭﺿﻮﺍ ﺑﻪ ﺃﺣﺎﺩﻳ ﹶ ﻂ ﻓﻴﻪ ﻋﺒ ﺪ ﺚ ﺍﻷﻭﻝ ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﹶﻓ ﻐِﻠ ﹶ ﺃﻣﺎ ﺍﳊﺪﻳ ﹸ ﺍﳌﻠﻚ ﺑﻦ ﺷﻌﻴﺐ ،ﺃﻭ ﺃﺑﻮﻩ ﺷﻌﻴﺐ ،ﺃﻭ ﺟﺪﻩ ﺍﻟﻠﻴﺚ ،ﺃﻭ ﺷﻴﺨﻪ ﻋﻘﻴﻞ ،ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻭﻣﻌﻤﺮ ،ﻭﺍﻟﻨﺎﺱ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻨﻬﺎ ﻭﺑﻴﻨﻮﺍ ﺃﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ﻣ ﻦ ﱂ ﻳ ﹸﻜ ﻦ ﺤﻞﱠ .ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﻋ ﻤ ﺮﺓﹶ، ﻣﻌﻪ ﻫﺪﻯ ﺇﺫﺍ ﻃﺎﻑ ﻭﺳﻌﻰ ،ﺃﻥ ﻳ ِ ﻋﻨﻬﺎ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﻟﺨﻤﺲ ﻟﻴﺎ ٍﻝ ﺑﻘﲔ ﻟﺬﻯ ﺍﻟﻘِﻌﺪﺓ ،ﻭﻻ ﻧﺮﻯ ﺇﻻ ﺍﳊﺞ، ﻓﻠﻤﺎ ﺩﻧﻮﻧﺎ ﻣﻦ ﻣﻜﺔ ،ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣ ﻦ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻯ ،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 ﻣﻦ ﱂ ﻳﻜﻦ ﺳﺎﻕ ﺍ ﹶﳍ ﺪﻯ ،ﺃﻥ ﻧﺮﻯ ﺇﻻ ﺍﳊﺞ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ،ﺗ ﹶﻄ ﻮ ﹾﻓﻨﺎ ﺑﺎﻟﺒﻴﺖِ ،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 ﻛﻼﻫﻤﺎ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻨﻬﺎ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎﻡ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﺄﻫﻠﻠﻨﺎ ﺑﻌﻤﺮﺓ ،ﰒ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻣ ﻌﻪ ﻫ ﺪﻯ، ﺤﻞﱠ ﻣﻨﻬﻤﺎ ﺟﻤﻴﻌﹰﺎ().(٤ ﺤﻞﱠ ﺣﺘﻰ ﻳ ِ ﳊ ﺞ ﻣ ﻊ ﺍﻟ ﻌ ﻤﺮﺓ ،ﻭ ﹶﻻ ﻳ ِ ﻓ ﹾﻠﻴِ ﻬﻞﱠ ﺑِﺎ ﹶ ﻭﻗﺎﻝ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋﺮﻭﺓ ﻋﻨﻬﺎ ﲟﺜﻞ ﺍﻟﺬﻯ ﺃﺧﱪ ﺑﻪ ﺳﺎﱂ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺍﻟﻨﱮ ج. ﳊﺞ ،ﻓﺄﻫﺪﻯ ،ﻓﺴﺎﻕ ﻣﻌﻪ ﻭﻟﻔﻈﻪ :ﲤﺘﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺑﺎﻟﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ ﺱ ﳊﺞ ،ﻭﲤﺘﻊ ﺍﻟﻨﺎ ﻯ ﻣﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﺑﺪﺃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﻫ ﱠﻞ ﺑﺎﻟﻌﻤﺮﺓ ،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 ﺑﺎﻟﻌﻤﺮﺓ ﺇﱃ ﺍ ﹶ ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳ ﻬﺪِ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﺍﻟﻨﱮ ج ﻣ ﱠﻜﺔﹶ ،ﻗﺎﻝ ﺍﻟﻨﺎﺱ ) :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ِﻣﻨﻜﹸﻢ ﺃﻫﺪﻯ ،ﻓﺈﻧﻪ ﻻ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢٣٥ ) (٢ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٥ ،٣٣٤/٣ﻭﻣﺴﻠﻢ ).(١٢٨)(١٢١١ ) (٤ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) ،(٤١١ ،٤١٠/١ﻭﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٠/٣ﻭﻣﺴﻠﻢ ).(١٢١١
١٣١ ﻒ ﺑِﺎﻟﺒﻴﺖِ ،ﻭﺑﻴ ﻦ ﺠﻪ ،ﻭ ﻣ ﻦ ﹾﱂ ﻳ ﹸﻜ ﻦ ﺃ ﻫﺪﻯ ﹶﻓ ﹾﻠﻴ ﹸﻄ ﻀ ﻰ ﺣ ﺤﻞﱡ ِﻣ ﻦ ﺷﺊ ﺣﺮ ﻡ ِﻣﻨﻪ ﺣﺘﻰ ﻳ ﹾﻘ ِ ﻳ ِ ﺠ ﺪ ﻫﺪﻳﺎﹰ ،ﹶﻓﺼِﻴﺎﻡ ﺛﹶﻼﹶﺛ ِﺔ ﳊ ﺞ ﻭﹾﻟﻴ ﻬﺪِ ،ﻓ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ِ ﺤﻞﱠ ،ﹸﺛﻢ ﹾﻟﻴِ ﻬﻞﱠ ﺑﺎ ﹶ ﺼ ﺮ ﻭﹾﻟﻴ ِ ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ﺮﻭﺓ ،ﻭﻟﻴﻘ ﺍﻟ ﳊﺞ ،ﻭ ﺳﺒ ﻌ ٍﺔ ﺇﺫﺍ ﺭ ﺟ ﻊ ﺇﱃ ﺃ ﻫﻠِﻪ َ( ...ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ).(١ ﺃﻳﺎﻡ ﰲ ﺍ ﹶ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺎ ِﺟﺸﻮﻥ :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 ﺍﻟﻨﺎ ﻗﹶﺪ ﻣ ﻣ ﻌﻪ ﺍ ﹶﳍﺪﻯ().(٢ ﻭﻗﺎﻝ ﺍﻷﻋﻤﺶ :ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻋﻦ ﻋﺎﺋﺸﺔ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﻻ ﻧ ﹾﺬﻛﹸﺮ ﺇﻻ ﺚ).(٣ ﺤﻞﱠ ...ﻭﺫﻛ ﺮ ﺍﳊﺪﻳ ﹶ ﳊﺞ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ،ﹸﺃ ِﻣ ﺮﻧﺎ ﹶﺃ ﹾﻥ ﻧ ِ ﺍﹶ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﺎﺋﺸﺔ :ﺧﺮﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﳊﺞ ،ﻓﻠﻤﺎ ِﺟﹾﺌﻨﺎ ﺳ ِﺮﻑ ،ﹶﻃ ِﻤﹾﺜﺖ .ﻗﺎﻟﺖ :ﻓﺪﺧ ﹶﻞ ﻋﹶﻠ ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ ﻭﻻ ﻧﺬﻛﺮ ﺇﻻ ﺍ ﹶ ﺃﺑﻜﻰ .ﻓﻘﺎﻝ) :ﻣﺎ ﻳﺒﻜِﻴﻚ(؟ ﻗﺎﻟﺖ :ﹶﻓﻘﹸ ﹾﻠﺖ :ﻭﺍﻟﻠﱠ ِﻪ ﹶﻟ ِﻮ ِﺩ ﺩﺕ ﺃﻧﻰ ﹶﻻ ﹶﺃ ﺣﺞ ﺍﻟﻌﺎ ﻡ ﻓﺬﻛﺮ ﺱ ﺤﻞﱠ ﺍﻟﻨﺎ ﺚ .ﻭﻓﻴﻪ :ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻣﺖ ﻣﻜﺔ ،ﻗﺎﻝ ﺍﻟﻨﱮ ج) :ﺍ ﺟ ﻌﻠﹸﻮﻫﺎ ﻋﻤﺮ ﹰﺓ( ،ﻗﺎﻟﺖ :ﹶﻓ ﺍﳊﺪﻳ ﹶ ﺇ ﱠﻻ ﻣﻦ 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 ﺃﺻﺤﺎﺑﻪ ﹸﻛﻠﱠﻬﻢ ﺑﺎﻹﺣﻼﻝ ،ﺇﻻ ﻣ ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ،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 ﻣﺘﻌﺔﹰ ،ﺇﻻ ﻣ ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ،ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﻏﻠﻂ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ،ﻭﻭﻫ ٍﻢ ﻭﻗﻊ ﻓﻴﻬﺎ ،ﻳﺒﲔ ﺫﻟﻚ ﺃﺎ 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 ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﺇﳕﺎ ﺑﻌ ﰒ ﺗﺄﻣﻠﻨﺎ ،ﻓﺈﺫﺍ ﺃﺣﺎﺩﻳﺚ ﻋﺎﺋﺸﺔ ﻳﺼﺪ ﺑﻌﺾ ،ﻭﺑﻌﻀﻬﻢ ﺍﺧﺘﺼﺮ ﺍﳊﺪﻳﺚ ،ﻭﺑﻌﻀﻬﻢ 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 ﺑﺪ ،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 ،ﻓﻴﺘﻌﻴ 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 ﻭﺍﻟﻌﻤﺮﺓ ،ﻓﻠﻢ ﻳ ِ ﺤﻞﱠ ﻣﻦ ﺷﺊ ﳑﺎ ﺣﺮ ﻡ ﻣﻨﻪ ﺣﱴ ﺣﺎﻃﺐ ﻋﻨﻬﺎ) :ﻓﻤﻦ ﻛﺎﻥ ﺃﻫ ﱠﻞ ﲝ ﺞ ﻭﻋﻤﺮﺓ ﻣﻌﺎﹰ ،ﱂ ﻳ ِ ﻚ( .ﻓﺤﺪﻳﺜﺎﻥ ،ﻗﺪ ﺃﻧﻜﺮﳘﺎ ﺍﳊﻔﺎﻅﹸ، ﻚﺍﹶ ﻀ ﻰ ﻣﻨﺎ ِﺳ ﻳ ﹾﻘ ِ ﺤ ﺞ ﻣ ﹾﻔ ِﺮ ٍﺩ ﹶﻛ ﹶﺬِﻟ ﳊﺞ ،ﻭ ﻣ ﻦ ﺃ ﻫﻞﱠ ِﺑ ﻭﳘﺎ ﺃﻫ ﹲﻞ ﺃﻥ ﻳﻨﻜﹶﺮﺍ ،ﻗﺎﻝ ﺍﻷﺛﺮﻡ :ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ، ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﻋﻦ ﺃﰉ ﺍﻷﺳﻮﺩ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ) :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ِﻪ ﳊ ﺞ ﻭﺍﻟﻌﻤ ﺮﺓِ ،ﻭﺃﹶﻫ ﱠﻞ ﳊﺞ ،ﻭ ِﻣﻨﺎ ﻣ ﻦ ﹶﺃ ﻫﻞﱠ ﺑﺎﻟ ﻌ ﻤ ﺮﺓِ ،ﻭ ِﻣﻨﺎ ﻣ ﻦ ﹶﺃ ﻫﻞﱠ ﺑِﺎ ﹶ ج ،ﻓﻤﻨﺎ ﻣ ﻦ ﺃﹶﻫ ﱠﻞ ﺑﺎ ﹶ ﺼﻔﹶﺎ ﺖ ﻭﺑﺎﻟ ﲔ ﻃﹶﺎﻓﹸﻮﺍ ﺑِﺎﻟﺒﻴ ِ ﳊ ﺞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﻓﺄﻣﺎ ﻣ ﻦ ﹶﺃ ﻫﻞﱠ ﺑﺎﻟ ﻌ ﻤ ﺮﺓِ ،ﻓﺄﺣﻠﱡﻮﺍ ِﺣ ﺑﺎ ﹶ ﺤ ِﺮ( ،ﻓﻘﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ: ﺤﻠﱡﻮﺍ ﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﻟﻨ ﳊ ﺞ ﻭﺍﻟ ﻌ ﻤ ﺮﺓِ ،ﹶﻓﹶﻠ ﻢ ﻳ ِ ﻭﺍ ﹶﳌ ﺮ ﻭ ِﺓ .ﻭﹶﺃﻣﺎ ﻣ ﻦ ﹶﺃ ﻫﻞﱠ ﺑﺎ ﹶ ﺖ ﻟﻪ :ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﺠﺐِ ،ﻫﺬﺍ ﺧﻄﺄ ،ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ :ﻓﻘﻠ ﺚ ﻣِﻦ ﺍﻟ ﻌ ﹶﺃﻳﺶ 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 ِﺑﻨﻜ ﺮﺗِﻪ ،ﻭ ﻭ ﻫِﻨﻪِ ،ﻭﺑﻄﻼﻧﻪ .ﻭﺍﻟﻌﺠﺐ ﻛﻴﻒ ﺟﺎﺯ ﻋﻠﻰ ﻣﻦ ﺭﻭﺍﻩ؟ ﰒ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﺖ ﺃﰉ ﺑﻜﺮ ﺴ ﻤﻊ ﺃﲰﺎﺀ ﺑﻨ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻨﻪ ،ﺃﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻣﻮﱃ ﺃﲰﺎﺀ ،ﺣﺪﺛﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳ ﳊﺠﻮ ِﻥ :ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ :ﻟﻘﺪ ﻧﺰﻟﻨﺎ ﺕ ﺑﺎ ﹶ ﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺗﻘﻮﻝ ﻛﹸﻠﻤﺎ ﻣ ﺮ ﺍﻟ ﺕ ﺃﻧﺎ ﻭﺃﺧﱴ ﻣﻌﻪ ﻫﺎﻫﻨﺎ ،ﻭﳓ ﻦ ﻳﻮﻣﺌﺬ ﺧِﻔﺎﻑ ،ﻗﻠﻴ ﹲﻞ ﻇﻬﺮﻧﺎ ،ﻗﻠﻴﻠ ﹲﺔ ﺃﺯﻭﺍﺩﻧﺎ ،ﻓﺎﻋﺘﻤﺮ ﺸ ﻰ ﻋﺎﺋﺸﺔ ،ﻭﺍﻟﺰﺑﲑ ،ﻭﻓﻼﻥ ،ﻭﻓﻼﻥ .ﻓﻠﻤﺎ ﻣﺴﺤﻨﺎ ﺍﻟﺒﻴﺖ ،ﹶﺃ ﺣﹶﻠ ﹾﻠﻨﺎ ،ﹸﺛﻢ ﹶﺃ ﻫﹶﻠﹶﻠﻨﺎ ِ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، ﺃﺣﺪﳘﺎ :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 ﻣﻠﻴﻜﺔ ،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 ﻭﻭﺍ 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 ﺃﺎ ﺍﻋﺘﻤﺮﺕ ﻫﻰ ﻭﻋﺎﺋﺸﺔ ،ﻭﻫﻜﺬﺍ ﻭﻗﻊ ﺑﻼ ﺷﻚ .ﻭﺃﻣﺎ ﻗﻮﳍﺎ: ﻓﻠﻤﺎ ﻣﺴﺤﻨﺎ ﺍﻟﺒﻴﺖ ﺃ ﺣﹶﻠ ﹾﻠﻨﺎ ،ﻓﺈﺧﺒﺎﺭ ﻣﻨﻬﺎ ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻭﻋﻤﻦ ﱂ ﻳﺼﺒﻪ ﻋﺬ ﺭ ﺍﳊﻴﺾ ﺍﻟﺬﻯ ﺡ ﺑﺄﻥ ﻋﺎﺋﺸﺔ ﻣﺴﺤﺖ ﺍﻟﺒﻴﺖ ﻳﻮﻡ ﺩﺧﻮﳍﻢ ﻣﻜﺔ ،ﻭﺃﺎ ﺏ ﻋﺎﺋﺸﺔ ،ﻭﻫﻰ ﱂ ﺗﺼ ﺮ ﺃﺻﺎ ﺖ ﺐ ﺃﻥ ﻋﺎﺋﺸﺔ ﻗﺪﻣﺖ ﺑﻌﻤﺮﺓ ،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 :ﺇﻢ 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 ﻳﺼﺮﺡ 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 ﺮﻫﻤﺎ ،ﺃﻥ ﺗﺨ ﺮ ﻀﻮﺍ ﻣﻨﺎﺳِﻚ ﺍﳊﺞ ،ﺇﳕﺎ ﻋﻨﺖ ﺑﺬﻟﻚ ﻣ ﻦ ﻭﻋﻤﺮﺓ ،ﱂ ﻳ ِ ﺤﻠﱡﻮﺍ ﺣﱴ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺣﲔ ﹶﻗ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٩٢ ،٤٩١/٣ﻭﻣﺴﻠﻢ ).(١٢٣٧
١٣٤ ﺚ ﻛﻠﻬﺎ، ﻛﺎﻥ ﻣﻌﻪ ﺍ ﹶﳍﺪﻯ ،ﻭﺬﺍ ﺗﻨﺘﻔﻰ ﺍﻟﻨﻜﺮ ﹸﺓ ﻋﻦ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ،ﻭﺬﺍ ﺗﺄﺗﻠِﻒ ﺍﻷﺣﺎﺩﻳ ﹸ ﻷﻥ ﺍﻟﺰﻫﺮﻯ ﻋﻦ ﻋﺮﻭﺓ 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 ﻳﻘﺮﻥ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺇﻟﻴﻪ ،ﻻ ﰲ ﺣﻔﻆ ،ﻭﻻ ﰲ ﺛﻘﺔ ،ﻭﻻ ﰲ ﺟﻼﻟﺔ ،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 ﺭﻭﺍﻳﺘﻬﻢ 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 ﻣﻦ ﻋﻠﻢ ،ﻭﺫﻛﺮ ﻭﺃﺧﱪ ،ﻓﻜﻴﻒ ﻭﻗﺪ ﻭﺍﻓﻖ ﻫﺆﻻﺀ ﺍ ِ ﻣﻦ 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 ،ﻷﻤﺎ ﺇﳕﺎ ﺤﻠﱡﻮﺍ، ﱮ ج ،ﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ﻳ ِ ﺫﻛﺮﺍ ﻋﻨﻬﺎ ﻓﻌﻞ ﻣﻦ ﻓﻌﻞ ﻣﺎ ﺫﻛﺮﺕ ،ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﹸﺮﺍ ﺃﻥ ﺍﻟﻨ ﻭﻻ ﺣﺠﺔ 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 ﻫﺪﻯ ﻣﻌﻪ ﺑﺎﻟﻔﺴﺦ ،ﻓﺘﻤﺎﺩﻯ ﺍﳌﺄﻣﻮﺭﻭﻥ ﺑﺬﻟﻚ ،ﻭﱂ ﻳ ِ ﺃﻋﺎﺫﻫﻢ ﺍﻟﻠﱠﻪ ﻣﻦ ﺫﻟﻚ ،ﻭﺑﺮﺃﻫﻢ ﻣﻨﻪ ،ﻓﺜﺒﺖ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﺣﺪﻳﺚ ﺃﰉ ﺍﻷﺳﻮﺩ ﻭﳛﲕ ،ﺇﳕﺎ ﻋﲎ ﺚ ﺍﻟﺼﺤﺎﺡ ﺍﻟﱴ ﺃﻭﺭﺩﻧﺎﻫﺎ ،ﺑﺄﻧﻪ ج ﻓﻴﻬﻤﺎ :ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻫﺪﻯ ،ﻭﻫﻜﺬﺍ ﺟﺎﺀﺕ ﺍﻷﺣﺎﺩﻳ ﹸ ﺤﻞﱠ ﺣﱴ ﳛ ﱠﻞ ﻣﻨﻬﻤﺎ ﲨﻴﻌﹰﺎ .ﰒ ﺃﻣﺮ ﻣﻦ ﻣﻌﻪ ﺍ ﹶﳍﺪﻯ ،ﺑﺄﻥ ﳚﻤﻊ ﺣﺠﹰﺎ ﻣﻊ ﺍﻟﻌﻤﺮﺓ ،ﰒ ﻻ ﻳ ِ ﺳﺎﻕ ﻣﻦ ﻃﺮﻳﻖ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻨﻬﺎ ﺗﺮﻓﻌﻪ ) :ﻣ ﻦ ﻛﺎ ﹶﻥ ﻣ ﻌﻪ ﻫ ﺪﻯ، ﺤﻞﱠ ِﻣﻨ ﻬﻤﺎ ﺟﻤِﻴﻌﺎ() ،(١ﻗﺎﻝ :ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺤﻞﱠ ﺣﺘﻰ ﻳ ِ ﳊ ﺞ ﻭﺍﻟ ﻌ ﻤ ﺮﺓِ ،ﹸﺛﻢ ﻻ ﻳ ِ ﹶﻓ ﹾﻠﻴ ﻬِﻠ ﹾﻞ ﺑِﺎ ﹶ ﻛﻤﺎ ﺗﺮﻯ ،ﻣﻦ ﻃﺮﻳﻖ ﻋﺮﻭﺓ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻳﺒﲔ 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 ﻋﺮﻭﺓ) :ﺃﻥ ﹸﺃﻣﻪ ﻗﺎﻝ :ﻭﳑﺎ ﻳﺒﻴ ﻦ ﺃﻥ ﰲ ﺣﺪﻳ ِ ﻭﺧﺎﻟﹶﺘﻪ ﻭﺍﻟﺰﺑﲑ ،ﺃﻗﺒﻠﻮﺍ ﺑﻌﻤﺮﺓ ﻓﻘﻂ ،ﻓﻠﻤﺎ ﻣﺴﺤﻮﺍ ﺍﻟﺮﻛﻦ ،ﺣﻠﱡﻮﺍ( .ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺃﺣﺪ، ﺤﻞﱡ ﲟﺴ ِﺢ ﺍﻟﺮﻛﻦ ،ﺣﱴ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍ ﹶﳌ ﺮ ﻭ ِﺓ ﺑﻌﺪ ﻣﺴﺢ ﺃﻥ ﻣﻦ ﺃﻗﺒﻞ ﺑﻌﻤﺮﺓ ﻻ ﻳ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٠/٣ﻭﻣﺴﻠﻢ ).(١٢١١
١٣٥ ﺍﻟﺮﻛﻦ ،ﻓﺼ ﺢ ﺃﻥ ﰲ ﺍﳊﺪﻳﺚ ﺣﺬﻓﹰﺎ ﺑﻴﻨﻪ 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 ،ﻓﻴﻜﺘﻔﻰ ﲜﻮﺍﺑﻪ .ﻓﺮﻭﻯ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﻓﻀﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،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 ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻗﺎﻝ :ﻗﺎﻝ ﻋﺮﻭﺓ ﻻﺑﻦ ﻋﺒﺎﺱ :ﺃﻻ ﺗﺘﻘﻰ ﺺ ﰲ ﺍﳌﹸﺘﻌﺔ؟ ،ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﺳﻞ ﹸﺃﻣﻚ ﻳﺎ ﻋ ﺮﻳ ﹸﺔ .ﻓﻘﺎﻝ ﻋﺮﻭﺓ :ﺃﻣﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻠﱠﻪ ﺗ ﺮﺧ ﻭﻋﻤﺮ ،ﻓﻠﻢ ﻳﻔﻌﻼ ،ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻭﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺃﺭﺍﻛﻢ ﻣﻨﺘﻬﲔ ﺣﱴ ﻳ ﻌﺬﱢﺑﻜﹸﻢ ﺍﻟﻠﱠﻪ ،ﺃﹸﺣ ﺪﺛﹸﻜﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺗﺤ ﺪﺛﹸﻮﻧﺎ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﻭﻋﻤﺮ؟ ﻓﻘﺎﻝ ﻋﺮﻭﺓ :ﹶﻟﻬﻤﺎ ﺃﻋﻠ ﻢ ِﺑﺴـﻨ ِ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 ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻗﺎﻝ ﻟﺮﺟﻞ ﻣِﻦ ﺃﺻﺤﺎ ِ ﺸﺮِ ،ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻋﻤﺮﺓ؟ ،ﻗﺎﻝ :ﺃ ﻭ ﹶﻻ ﺗﺴﺄﻝﹸ ﹸﺃﻣﻚ ج :ﺗﺄ ﻣ ﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻤ ﺮ ِﺓ ﰲ ﻫﺆﻻﺀ ﺍﻟ ﻌ ﻋﻦ ﺫﻟﻚ؟ ﻗﺎﻝ ﻋﺮﻭﺓ :ﻓﺈﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋ ﻤ ﺮ ﱂ ﻳﻔﻌﻼ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﻟﺮﺟﻞ :ﻣِﻦ ﻫﺎﻫﻨﺎ ﻫﻠﻜﺘﻢ، ﻣﺎ ﺃﺭﻯ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺇﻻ ﺳﻴ ﻌﺬﱢﺑﻜﹸﻢ ،ﺇﻧﻰ ﺃﺣﺪﺛﻜﻢ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺗﺨﱪﻭﱏ ﺑﺄﰉ ﺑﻜﺮ ﻭﻋﻤﺮ .ﻗﺎﻝ ﻋﺮﻭ ﹸﺓ :ﺇﻤﺎ ﻭﺍﻟﻠﱠ ِﻪ ﻛﺎﻧﺎ ﺃﻋﻠﹶﻢ ِﺑﺴـﻨ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ِﻣﻨﻚ ،ﻓﺴﻜﺖ ﺍﻟﺮﺟ ﹸﻞ. ﰒ ﺃﺟﺎﺏ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﻋﺮﻭﺓ ﻋﻦ ﻗﻮﻟﻪ ﻫﺬﺍ ،ﲜﻮﺍﺏ ﻧﺬﻛﺮﻩ ،ﻭﻧﺬﻛﺮ ﺟﻮﺍﺑﹰﺎ ﺃﺣﺴﻦ ﻣﻨﻪ ﻟﺸﻴﺨﻨﺎ. ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ :ﻭﳓﻦ ﻧﻘﻮﻝ ﻟﻌﺮﻭﺓ :ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺃﻋﻠ ﻢ ِﺑﺴـﻨ ِﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺑﺄﰉ ﻚ ﰲ ﺫﻟﻚ ﻣﺴﻠﻢ. ﺑﻜﺮ ﻭﻋﻤﺮ 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 ،ﻭﻣﻦ 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 ﻣﻦ 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 ﻣﻦ 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 ﻓﺘﺒﻴ ﻦ ﻟﻠﻨﺎ ِ ﻭﻫﻞ ﺑﻘﻰ ﺃﺣﺪ ﺇﻻ ﻭﻗﺪ ﻋِﻠ ﻤﻬﺎ ،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 ﺼِﺒﻐﻮﺍ ﺑﺎﻟﺒﻮﻝِ، ﻚ ﺍﳌﺎﻝِ ،ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻬﻰ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﺃﻥ ﻳ ﺍﻟﻜﻌﺒﺔ ،ﻭﻗﺎﻝ :ﺍﻟﻜﻌﺒﺔ ﹶﻏِﻨﻴ ﹲﺔ ﻋﻦ ﺫِﻟ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻬﻰ ﻋﻦ ﻣﺘﻌﺔ ﺍﳊﺞ ،ﻓﻘﺎﻝ ﹸﺃﰉ ﺑ ﻦ ﻛﻌﺐ :ﻗﺪ ﺭﺃﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻫﺬﺍ ﺍﳌﺎﻝﹸ ،ﻭﺑﻪ ﻭﺑﺄﺻﺤﺎﺑﻪ ﺍﳊﺎﺟ ﹸﺔ ﺇﻟﻴﻪ ،ﻓﻠﻢ ﻳﺄﺧﺬﻩ ،ﻭﺃﻧﺖ ﻓﻼ ﺗﺄﺧﺬﹾﻩ ،ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺼﺒﻎﹸ ﺑﺎﻟﺒﻮﻝ، ﺏ ﺍﻟﻴﻤﺎﻧﻴﺔ ،ﻓﻠﻢ ﻳﻨ ﻪ ﻋﻨﻬﺎ ،ﻭﻗﺪ ﻋﻠﻢ ﺃﺎ ﺗ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻳﻠﺒﺴﻮﻥ ﺍﻟﺜﻴﺎ ﻭﻗﺪ ﲤﺘﻌﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻠﻢ ﻳﻨﻪ ﻋﻨﻬﺎ ،ﻭﱂ ﻳﻨ ِﺰ ِﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﻴﹰﺎ. ﺕ ﰲ ﻭﺳﻂ ﺍﻟﺴﻨﺔ ،ﰒ ﺣﺠﺠ ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮ ﹸﻝ ﻋﻤﺮ :ﻟﻮ ﺍﻋﺘﻤﺮ ﺖ ﻟﺘﻤﺘﻌﺖ ،ﻭﻟﻮ ﺖ .ﻭﺭﻭﺍﻩ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ .ﻋﻦ ﻗﻴﺲ ،ﻋﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺖ ﲬﺴﲔ ﺣﺠﺔ ،ﻟﺘﻤﺘﻌ ﺣﺠﺠ ﺕ ﰲ ﺳﻨﺔ ﻣﺮﺗﲔ ،ﰒ ﺣﺠﺠﺖ ،ﳉﻌﻠﺖ ﻣﻊ ﺣﺠﱴ ﻋﻤﺮﺓ. 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 ﺣﺠﲑ ،ﻭﻟﻴﺚ ،ﻋﻦ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٣١٤ ،٣١٣ ،٢٩٢/١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٨٢٢
١٣٧ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﻰ ﻋﻦ ﺍﳌﺘﻌﺔ ﻳﻌﲎ ﻋﻤﺮ ﲰﻌﺘﻪ 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 ﺤﺠﻜﻢ ﻭﻋﻤﺮﺗِﻜﻢ ﺃﻥ ﺗ ﹾﻔ ِ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﻗﺎﻝ :ﺇ ﱠﻥ ﹶﺃﺗ ﻢ ِﻟ ﺍﻷُﻣﻮﺭ ،ﻭﻫﻮ ﺇﻓﺮﺍ ﺩ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺴﻔﺮ ﻳﻨﺸﺌﻪ ﻟﻪ ﻣﻦ ﺑﻠﺪﻩ ،ﻭﻫﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻘِﺮﺍﻥ ﺺ ﻋﻠﻰ ﺫﻟﻚ :ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﻣﺎﻟﻚ، ﻭﺍﻟﺘﻤﺘﻊ ﺍﳋﺎﺹ ﺑﺪﻭﻥ ﺳﻔﺮﺓ ﺃﹸﺧﺮﻯ ،ﻭﻗﺪ ﻧ ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﻏﲑﻫﻢ .ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﻓﺮﺍﺩ ﺍﻟﺬﻯ ﻓﻌﻠﻪ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻭﻛﺎﻥ ﻋﻤﺮ 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﴿ :ﻭﹶﺃِﺗﻤﻮﺍ ﺍ ﹶ ﻚ ﻭﻗﺪ ﻗﺎﻝ ج ﻟﻌﺎﺋﺸﺔ ﰲ ]ﺍﻟﺒﻘﺮﺓ [١٩٦ :ﻗﺎﻻ :ﺇﲤﺎﻣﻬﻤﺎ ﺃﻥ ﺗﺤ ِﺮ ﻡ ﻤﺎ ﻣِﻦ ﺩ ﻭﻳ ﺮ ِﺓ ﺃﻫِﻠ ِ ﺝ ﺇﱃ ﺩ ﻭﻳ ﺮ ِﺓ ﺃﻫﻠِﻪ ،ﻓﺄﻧﺸﺄ ﺍﻟﻌﻤﺮﺓ ﻚ() (١ﻓﺈﺫﺍ ﺭﺟﻊ ﺍﳊﺎ ﺼِﺒ ِ ﻋﻤﺮﺎ) :ﺃ ﺟﺮِ ﻙ ﻋﻠﻰ 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 ﺩﻭﻳﺮ ِﺓ ﺃﻫﻠﻪ ،ﻭﻫﺬﺍ ﺇﺗﻴﺎ ﹲﻥ ﻤﺎ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ،ﻓﻬﻮ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻏﲑﻩ. ﻗﻠﺖ :ﻓﻬﺬﺍ ﺍﻟﺬﻯ ﺍﺧﺘﺎﺭﻩ ﻋﻤﺮ ﻟﻠﻨﺎﺱ ،ﻓﻈ ﻦ ﻣﻦ ﹶﻏِﻠ ﹶ ﻂ ﻣﻨﻬﻢ ﺃﻧﻪ ﻰ ﻋﻦ ﺍﳌﺘﻌﺔ ،ﰒ ﻣِﻨﻬﻢ ﻣﻦ ﲪﻞ ﻧﻬﻴﻪ ﻋﻠﻰ ﻣﺘﻌﺔ ﺍﻟﻔﺴﺦ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺗﺮ ِﻙ ﺍﻷﻭﱃ ﺗﺮﺟﻴﺤﹰﺎ ﻟﻺﻓﺮﺍﺩ ﺕ ﺍﻟﻨﻬﻰ ﻋﻨﻪ ﺑﺮﻭﺍﻳﺎﺕ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ،ﻭﻣﻨﻬﻢ ﻋﻠﻴﻪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﺎﺭﺽ ﺭﻭﺍﻳﺎ ِ ﻣﻦ ﺟﻌﻞ ﰲ ﺫﻟﻚ ﺭﻭﺍﻳﺘﲔ ﻋﻦ ﻋﻤﺮ ،ﻛﻤﺎ ﻋﻨﻪ ﺭﻭﺍﻳﺘﺎﻥ ﰲ ﻏﲑﳘﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺟﻌﻞ ﺍﻟﻨﻬﻰ ﻗﻮ ﹰﻻ ﻗﺪﳝﺎﹰ ،ﻭﺭﺟﻊ ﻋﻨﻪ ﺃﺧﲑﺍﹰ ،ﻛﻤﺎ ﺳﻠﻚ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳ ﻌﺪ ﲔ ﺑِﻨﺴﺎﺋﻬﻢ ﰲ ِﻇ ﱢﻞ ﺍﻷﺭﺍ ِﻙ. ﺝ ﻣﻌ ِ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 ﺷﻌﺮﻩ ،ﻳﻔﻮ ﻣﻨﻪ ﺭﻳ ﺢ ﺍﻟﻄﱢﻴﺐ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ :ﺃﳏ ِﺮ ﻡ ﺃﻧﺖ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻓﻘﺎﻝ ﻋﻤﺮ :ﻣﺎ ﻫﻴﺌﺘﻚ ﻴﺌﺔ ﳏﺮﻡ، ﺖ ﻣﺘﻤﺘﻌﺎﹰ ،ﻭﻛﺎﻥ ﻣﻌﻰ ﺃﻫﻠﻰ ،ﻭﺇﳕﺎ ﺇﳕﺎ ﺍﶈ ِﺮﻡ ﺍﻷ ﺷ ﻌﺚﹸ ﺍ َﻷ ﹾﻏﺒﺮ ﺍﻷ ﺩﹶﻓﺮ .ﻗﺎﻝ :ﺇﱏ ﹶﻗﺪِﻣ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٨٧ ،٤٨٦/٣ﻭﻣﺴﻠﻢ ).(١٢٦)(١٢١١
١٣٨ ﺖﰲ ﺼ ﺖ ﺍﻟﻴﻮﻡ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﻋﻨﺪ ﺫﻟﻚ :ﻻ ﺗﺘﻤﺘﻌﻮﺍ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ،ﻓﺈﱏ ﻟﻮ ﺭﺧ ﺃﺣﺮﻣ ﺍﳌﹸﺘﻌﺔ ﳍﻢ ،ﻟﻌ ﺮﺳﻮﺍ ِﺑ ِﻬ ﻦ ﰲ ﺍﻷﺭﺍﻙ ،ﰒ ﺭﺍﺣﻮﺍ ِﺑ ِﻬ ﻦ ﺣﺠﺎﺟﹰﺎ .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 ،ﻧﺬﻛﺮﻫﻤﺎ ﻭﻧﺒﻴ ﻦ ﻓﺴﺎﺩﳘﺎ.. ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ :ﻗﺎﻟﻮﺍ :ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑﺔﹸ 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 ﻟِﻴﺒﻴﻦ ﳍﻢ ﺟﻮﺍ ﺯ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻷﻥ ﺃ ﻫ ﹶﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻭﻛﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﻮﻥ :ﺇﺫﺍ ﺑ ﺮﹶﺃ ﱮج ﺖ ﺍﻟﻌ ﻤ ﺮﺓﹸ ِﻟ ﻤ ِﻦ ﺍ ﻋﺘ ﻤﺮ ،ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨ ﺻ ﹶﻔﺮ ،ﻓﻘﺪ ﺣﻠﱠ ِ ﺴﹶﻠ ﺦ ﺍﻟ ﺪﺑﺮ ،ﻭ ﻋﻔﹶﺎ ﺍ َﻷﹶﺛﺮ ،ﻭﺍﻧ ﺑﺎﻟﻔﺴﺦ ،ﻟﻴﺒﲔ ﳍﻢ ﺟﻮﺍ ﺯ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻭﻫﺎﺗﺎﻥ ﺍﻟﻄﺮﻳﻘﺘﺎﻥ ﺑﺎﻃﻠﺘﺎﻥ. ﺃﻣﺎ ﺍﻷﻭﱃ :ﻓﻸﻥ ﺍﻻﺣﺘﻴﺎ ﹶ ﻁ ﻁ ﺇﳕﺎ ﻳﺸﺮﻉ ،ﺇﺫﺍ ﱂ ﺗﺘﺒﲔ ﺍﻟﺴـﻨﺔﹸ ،ﻓﺈﺫﺍ ﺗﺒﻴﻨﺖ ﻓﺎﻻﺣﺘﻴﺎ ﹸ ﻫﻮ ﺍﺗﺒﺎﻋﻬﺎ ﻭﺗﺮ ﻙ ﻣﺎ ﺧﺎﻟﻔﻬﺎ ،ﻓﺈﻥ ﻛﺎﻥ ﺗﺮﻛﹸﻬﺎ ﻷﺟﻞ ﺍﻻﺧﺘﻼﻑ ﺍﺣﺘﻴﺎﻃﺎﹰ ،ﻓﺘﺮ ﻙ ﻣﺎ ﻁ ﻧﻮﻋﺎﻥ: ﻁ ﻭﺃﺣﻮﻁﹸ ،ﻓﺎﻻﺣﺘﻴﺎ ﹸ ﺧﺎﻟﻔﻬﺎ ﻭﺍﺗﺒﺎﻋﻬﺎ ،ﺃﺣﻮ ﹸ ﻁ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺧِﻼﻑ ﺍﻟﺴـﻨﺔ ،ﻭﻻ ﻁ ﻟﻠﺨﺮﻭﺝ ﻣِﻦ ﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﺣﺘﻴﺎ ﹲ ﺍﺣﺘﻴﺎ ﹲ ﳜﻔﻰ ﺭﺟﺤﺎ ﹸﻥ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ. ﻭﺃﻳﻀﹰﺎ ..ﻓﺈﻥ ﺍﻻﺣﺘﻴﺎﻁ ﳑﺘﻨ ﻊ ﻫﻨﺎ ،ﻓﺈ ﱠﻥ ﻟﻠﻨﺎﺱ ﰲ ﺍﻟﻔﺴﺦ ﺛﻼﺛ ﹶﺔ ﺃﻗﻮﺍﻝ: ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﳏﺮﻡ. ﳋﻠﹶﻒ. ﺴﻠﹶﻒ ﻭﺍ ﹶ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻭﺍﺟﺐ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟ ﺤﺐ ،ﻓﻠﻴﺲ ﺍﻻﺣﺘﻴﺎﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﻣﻦ ﺣﺮﻣﻪ ﺃﻭﱃ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻣﺴﺘ ﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﻑ، ﺑﺎﻻﺣﺘﻴﺎﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﻣﻦ ﺃﻭﺟﺒﻪ ،ﻭﺇﺫﺍ ﺗﻌﺬﱠﺭ ﺍﻻﺣﺘﻴﺎ ﹸ ﻁ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺧﻼﻑ ﺍﻟﺴـﻨﺔ. ﺗﻌﻴﻦ ﺍﻻﺣﺘﻴﺎ ﹸ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٨/٣ﻭﻣﺴﻠﻢ ).(١٢٤٠
١٣٩ ﻓﺼﻞ
ﻭﺃﻣﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻓﺄﻇﻬ ﺮ ﺑﻄﻼﻧﹰﺎ ﻣﻦ ﻭﺟﻮﻩ ﻋﺪﻳﺪﺓ. ﱮ ج ﺍﻋﺘﻤﺮ ﻗﺒﻞ ﺫﻟﻚ ﻋ ﻤ ﺮﻩ ﺍﻟﺜﻼﺙ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﰲ ﺫﻯ ﺍﻟ ِﻘ ﻌﺪﺓ، ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﻨ ﻂ ﺃﺷﻬ ِﺮ ﺍﳊﺞ ،ﻓﻜﻴﻒ ﻳﻈﻦ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﻌﻠﻤﻮﺍ ﺟﻮﺍ ﺯ ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﻭﺳ ﹸ ﺍﻻﻋﺘﻤﺎﺭ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﺇﻻ ﺑﻌﺪ ﺃﻣﺮﻫﻢ ﺑﻔﺴﺦ ﺍﳊﺞ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻓﻌﻠﻪ ﻟﺬﻟﻚ ﺙ ﻣﺮﺍﺕ؟ ﺛﻼ ﹶ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﺃﻧﻪ ﻗﺎﻝ ﳍﻢ ﻋﻨﺪ ﺍﳌﻴﻘﺎﺕ ) :ﻣ ﻦ ﺷﺎ َﺀ ﺃ ﹾﻥ ﻳِ ﻬﻞﱠ ﺠ ٍﺔ ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌﻞﹾ ،ﻭ ﻣ ﻦ ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﻳ ِﻬﻞﱢ ﲝ ﺞ ﻭﻋ ﻤ ﺮ ٍﺓ ﺤ ِﺑﻌ ﻤ ﺮ ٍﺓ ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌﻞﹸ ،ﻭ ﻣ ﻦ ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﻳِ ﻬﻞﱠ ِﺑ ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌ ﹾﻞ() (١ﻓﺒﻴﻦ 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 ﺟﻮﺍﺯﻫﺎ ﺑﺬﻟﻚ، ﻓﻬﻢ ﺃﺟﺪ ﺭ ﺃﻥ ﻻ ﻳﻌﻠﻤﻮﺍ ﺟﻮﺍﺯﻫﺎ ﺑﺎﻟﻔﺴﺦ. ﻯ ﺃﻥ ﻳﺒﻘﻰ ﻋﻠﻰ ﻯ ﺃﻥ ﻳﺘﺤﻠﱠﻞ ،ﻭﺃﻣ ﺮ ﻣﻦ ﺳﺎﻕ ﺍ ﹶﳍ ﺪ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺃ ﻣ ﺮ ﻣﻦ ﱂ ﻳﺴِ ﻖ ﺍ ﹶﳍ ﺪ ﻕ ﺍ ﹶﳍﺪﻯ 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 ﻬﺪﻯ ﻭﺟﻮﺩﹰﺍ ﻭﻋﺪﻣﹰﺎ ﻻ ﻟﻐﲑﻩ. ﳏﺮﻡ ،ﻓﺎﻟﻨ ﻼ ﻋﻠﻰ ﺃﻥ ﱮ ج ﻗﺼﺪ 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 ﹶﳍﺪﻯ ﺍﳌﺸﺮﻛﲔ ،ﻫﻮ ﻣﺸﺮﻭﻉ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺇﻣﺎ ﻭﺟﻮﺑﹰﺎ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ،ﻓﺈﻥ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ﻳﻔِﻴﻀﻮﻥ ﻣﻦ ﻋﺮﻓ ﹶﺔ ﻗﺒﻞ ﻏﺮﻭﺏ ﻕ ﺍﻟﺸﻤﺲ ،ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﻔﻴﻀﻮﻥ ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﺣﱴ ﺗ ﹾﻄﻠﹸﻊ ﺍﻟﺸﻤﺲ ،ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ :ﺃ ﺷ ِﺮ ﺾ ﺸ ِﺮﻛِﲔ ،ﹶﻓﹶﻠ ﻢ ﻧ ِﻔ ﻯ ﺍﳌﹸ ﻒ ﻫ ﺪﻳﻨﺎ ﻫ ﺪ ﱮ ج ،ﻭﻗﺎﻝ) :ﺧﺎﹶﻟ ﹶﺛِﺒﲑ ﹶﻛﻴﻤﺎ ﻧِ ﻐ ﲑ) ،(٢ﻓﺨﺎﻟﻔﻬﻢ ﺍﻟﻨ ﺲ(. ﺖ ﺍﻟﺸ ﻤ ِﻣ ﻦ ﻋ ﺮﹶﻓ ﹶﺔ ﺣﺘﻰ ﹶﻏ ﺮﺑ ِ ) (١ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٢٤/٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٨٩٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣٠٢٢ﻭﺍﻟﻨﺴﺎﺋﻲ )،(٢٦٥/٥ ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٦٠ ،٥٩/٢ﻭﺃﲪﺪ ).(٥٤ ،٥٠ ،٤٢ ،٣٩/١
١٤٠ ﺐ ﻳﺠﱪﻩ ﺩﻡ ،ﻛﻘﻮﻝ ﺃﲪﺪ، ﻭﻫﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ ،ﺇﻣﺎ ﺭﻛﻦ ،ﻛﻘﻮﻝ ﻣﺎﻟﻚ ،ﻭﺇﻣﺎ ﻭﺍﺟ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﻭﺇﻣﺎ ﺳـﻨﺔ ،ﻛﺎﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻟﻪ. ﺶ ﻭﺍﻹﻓﺎﺿﺔ ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺳـﻨﺔ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺬﻟﻚ ﻗﺮﻳ ﺽ ﻒ ﺑﻌﺮﻓﺔ ،ﺑﻞ ﺗﻔﻴﺾ ﻣﻦ ﺟﻤﻊ ،ﻓﺨﺎﻟﻔﻬﻢ ﺍﻟﻨﱮ ج ،ﻭﻭﻗﻒ ﺑﻌﺮﻓﺎﺕٍ ،ﻭﺃﻓﺎ ﻛﺎﻧﺖ ﻻ ﺗﻘ ﺱ﴾ ]ﺍﻟﺒﻘﺮﺓ،[١٩٩ : ﺽ ﺍﻟﻨﺎ ﻣﻨﻬﺎ ،ﻭﰱ ﺫﻟﻚ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹸﺛﻢ ﹶﺃﻓِﻴﻀﻮﺍ ِﻣ ﻦ ﺣﻴﺚﹸ ﹶﺃﻓﹶﺎ ﻭﻫﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻦ ﺃﺭﻛﺎ ِﻥ ﺍﳊ ﺞ ﺑﺎﺗﻔﺎﻕ ﺍﳌﺴﻠﻤﲔ ،ﻓﺎﻷﻣﻮﺭ ﺍﻟﱴ ﻧﺨﺎِﻟﻒ ﻓﻴﻬﺎ ﺍﳌﺸﺮﻛﲔ ﺐ ﺃﻭ ﺍﳌﺴﺘﺤﺐ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻜﺮﻭﻩ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﺤﺮﻡ؟ ﻭﻛﻴﻒ ﻳﻘﺎﻝ: ﻫﻰ ﺍﻟﻮﺍﺟ ﻚ ﻳﺨﺎِﻟﻒ ﻧﺴﻚ َ ﺍﳌﺸﺮﻛﲔ ،ﻣﻊ ﻛﻮﻥ ﺍﻟﺬﻯ ﺎﻫﻢ ﻋﻨﻪ، ﱮ ج ﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ِﺑﻨﺴٍ ﺇﻥ ﺍﻟﻨ ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﺍﻟﺬﻯ ﺃﻣﺮﻫﻢ ﺑﻪ؟ ﺃﻭ ﻳﻘﺎﻝ :ﻣ ﻦ ﺣ ﺞ ﻛﻤﺎ ﺣﺞ ﺍﳌﺸﺮﻛﻮﻥ ﻓﻠﻢ ﻳﺘﻤﺘﻊ ،ﻓﺤﺠﻪ ﺃﻓﻀ ﹸﻞ ﻣِﻦ ﺣ ﺞ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ 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 ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣﺔ( .ﻭﻗﻴﻞ ﻟﻪ :ﻋ ﻤ ﺮﺗﻨﺎ ﻫ ِﺬ ِﻩ ِﻟﻌﺎ ِﻣﻨﺎ َﻫﺬﹶﺍ ،ﺃﻡ ﻟِﻸﺑﺪِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻻ ،ﺑ ﹾﻞ ﻷَﺑ ِﺪ ﳊ ﺞ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣﺔ().(١ ﺍ َﻷﺑﺪِ ،ﺩ ﺧﻠﹶﺖ ﺍﻟﻌ ﻤ ﺮﺓﹸ ﰲ ﺍ ﹶ ﻭﻛﺎﻥ ﺳﺆﺍﳍﻢ ﻋﻦ ﻋﻤﺮﺓ ﺍﻟﻔﺴﺦ ،ﻛﻤﺎ ﺟﺎﺀ ﺻﺮﳛﹰﺎ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﻟﻄﻮﻳﻞ .ﻗﺎﻝ: ﺖ ِﻣ ﻦ ﺃﻣﺮِﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮﺕ ،ﹶﻟ ﻢ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺁﺧ ﺮ ﻃﻮﺍﻓﻪ ﻋﻠﹶﻰ ﺍﳌﺮ ﻭﺓِ ،ﻗﺎﻝ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﺠ ﻌﻠﹾﻬﺎ ﺤﻞﱠ ،ﻭﹾﻟﻴ ﺲ ﻣ ﻌﻪ ﻫﺪﻯ ،ﹶﻓ ﹾﻠﻴ ِ ﺠ ﻌ ﹾﻠﺘﻬﺎ ﻋ ﻤ ﺮﺓﹰ ،ﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ِﻣﻨﻜﹸﻢ ﹶﻟﻴ ﹶﺃﺳﻖ ﺍ ﹶﳍ ﺪﻯ ،ﻭﹶﻟ ﻚ ﻋ ﻤ ﺮ ﹰﺓ( ،ﻓﻘﺎ ﻡ ﺳﺮﺍﻗﺔ ﺑ ﻦ ﻣﺎﻟﻚ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻟﻌﺎﻣﻨﺎ ﻫﺬﺍ ،ﺃﻡ ﻟﻸﺑﺪ؟ ﻓﺸﺒ ﳊ ﺞ ﻣﺮﺗﻴﻦ ،ﻻ ﺖ ﺍﻟ ﻌ ﻤﺮﺓ ﰲ ﺍ ﹶ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺻﺎِﺑﻌﻪ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﰲ ﺍﻷﺧﺮﻯ ،ﻭﻗﺎﻝ ) :ﺩ ﺧﹶﻠ ِ ﺑ ﹾﻞ َﻷﺑ ِﺪ ﺍ َﻷﺑﺪ().(٢ ﺖ ﻣِﻦ ﺫﻯ ﺍﳊِﺠﺔ ،ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﳓﻞﱠ، ﻀ ﻭﰱ ﻟﻔﻆ :ﹶﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ج ﺻﺒﺢ ﺭﺍﺑِﻌ ٍﺔ ﻣ ﻀ ﻰ ﺇﱃ ِﻧﺴﺎﺋِﻨﺎ ،ﹶﻓﻨﺄﹾﺗ ﻰ ﻋ ﺮﹶﻓ ﹶﺔ ﺲ ﹶﺃ ﻣ ﺮﻧﺎ ﺃ ﹾﻥ ﻧ ﹾﻔ ِ ﻓﻘﻠﻨﺎ :ﳌﺎ ﱂ ﻳﻜﻦ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻋﺮﻓ ﹶﺔ ﺇﻻ ﺧ ﻤ ﺚ .ﻭﻓﻴﻪ :ﻓﻘﺎﻝ ﺳﺮﺍﻗﺔ ﺑ ﻦ ﻣﺎﻟﻚ :ﻟِﻌﺎﻣﻨﺎ ﻫﺬﺍ ﺃﻡ ﺗ ﹾﻘﻄﹸﺮ ﻣﺬﹶﺍ ِﻛ ﲑﻧﺎ ﺍ ﹶﳌِﻨ ﻰ ..ﻓﺬﻛﺮ ﺍﳊﺪﻳ ﹶ ﻟﻸﺑﺪ؟ ﻓﻘﺎﻝ) :ﻷﺑﺪ(. ﺻ ﹰﺔ ﻫ ِﺬ ِﻩ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﱮ ج :ﺃﹶﻟ ﹸﻜ ﻢ ﺧﺎ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻨﻪ :ﺃﻥ ﺳﺮﺍﻗﺔ ﻗﺎﻝ ﻟﻠﻨ ) (١ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٦
١٤١ ﻸﺑ ِﺪ() (١ﻓﺒﻴﻦ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻤﺮﺓ ﺍﻟﱴ ﻓﺴﺦ ﻣﻦ ﻓﺴﺦ ﺍﻟﻠﱠﻪ؟ ﻗﹶﺎ ﹶﻝ) :ﺑﻞ ِﻟ َ ﻣﻨﻬﻢ ﺣﺠﻪ ﺇﻟﻴﻬﺎ ﻟِﻸﺑﺪ ،ﻭﺃﻥ ﺍﻟﻌﻤﺮﺓ ﺩﺧﻠﺖ ﰲ ﺍﳊ ﺞ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﻫﺬﺍ ﻳﺒﻴﻦ ﺃﻥ ﺾ ﺍﳊﺞ. ﻋﻤﺮﺓ ﺍﻟﺘﻤﺘﻊ ﺑﻌ ﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻟﻪ) :ﺑ ﹾﻞ ﻷﺑ ِﺪ ﺍ َﻷﺑ ِﺪ( ﺑﺎﻋﺘﺮﺍﺿﲔ، ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﺑﻌ ﺺ ﺑﺬﻟﻚ ﺍﻟﻌﺎﻡ ،ﺑﻞ ﻳﺴ ِ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 ﻣﻌﻴﻨﺔ ،ﺑﻞ ﺇﳕﺎ ﻳﻜﻮﻥ ﳉﻤﻴﻊ ﺍﳌﺴﻠﻤﲔ ،ﻭﻷﻧﻪ ﻗﺎﻝ ) :ﺩ ﺧﹶﻠ ِ ﻳﻮﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ،ﻭﻷﻢ ﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺑﺬﻟﻚ ﺍﻟﺴﺆﺍ ﹶﻝ ﻋﻦ ﺗﻜﺮﺍﺭ ﺍﻟﻮﺟﻮﺏ ،ﳌﺎ ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺓ ،ﺑﻞ ﻛﺎﻥ ﺍﻟﺴﺆﺍ ﹸﻝ ﻋﻦ ﺍﳊﺞ ،ﻭﻷﻢ ﻗﺎﻟﻮﺍ ﻟﻪ) :ﻋﻤﺮﺗﻨﺎ ﻫﺬﻩ ﻟِﻌﺎ ِﻣﻨﺎ ﻫﺬﹶﺍ ،ﺃﻡ ﻸﺑ ِﺪ(؟ ﻭﻟﻮ ﺃﺭﺍﺩﻭﺍ ﺗﻜﺮﺍﺭ ﻭﺟﻮﺎ ﹸﻛ ﱠﻞ ﻋﺎﻡ ،ﻟﻘﺎﻟﹸﻮﺍ ﻟﻪ ،ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻟﻪ ﰲ ﺍﳊﺞ :ﺃﻛ ﱠﻞ ﻋﺎﻡ ِﻟ َ ﺖ: ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻭﻷﺟﺎﻢ ﲟﺎ ﺃﺟﺎﻢ ﺑﻪ ﰲ ﺍﳊ ﺞ ﺑﻘﻮﻟﻪ ) :ﹶﺫﺭﻭﱏ ﻣﺎ ﺗ ﺮ ﹾﻛﺘﻜﹸﻢ ،ﹶﻟ ﻮ ﹸﻗ ﹾﻠ ﺖ( .ﻭﻷﻢ ﻗﺎﻟﻮﺍ ﻟﻪ :ﻫﺬﻩ ﻟﻜﻢ ﺧﺎﺻﺔ .ﻓﻘﺎﻝ) :ﺑ ﹾﻞ َﻷﺑ ِﺪ ﺍﻷﺑﺪ( .ﻓﻬﺬﺍ ﻧ ﻌ ﻢ ﹶﻟ ﻮ ﺟﺒ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ،ﺻﺮﳛﺎﻥ ﰲ ﻋﺪﻡ ﺍﻻﺧﺘﺼﺎﺹ. ﺽ ﺍﻟﺜﺎﱏ :ﻗﻮﻟﻪ :ﺇﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﺮﻳﺪ 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 ﻣﻦ ﻻ ﻫ ﺪ ﻋﻦ ﺟﻮﺍﺯ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬ ِﺮ ﺍﳊﺞ ،ﻷﻧﻪ ﺇﳕﺎ ﺳﺄﻟﻪ ﻋ ِﻘ ﺍﳊﺞ ،ﻓﻘﺎﻝ ﻟﻪ ﺳﺮﺍﻗ ﹸﺔ ﺣﻴﻨﺌﺬ :ﻫﺬﺍ ﻟِﻌﺎ ِﻣﻨﺎ ،ﺃﻡ ﻟﻸﺑﺪ؟ ﻓﺄﺟﺎﺑﻪ ج ﻋﻦ ﻧﻔﺲ ﻣﺎ ﺳﺄﻟﻪ ﻋﻨﻪ ،ﻻ ﳊ ﺞ ﺇﱃ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ،ﻋﻘﺐ ﺃﻣﺮﻩ ﻣﻦ ﺖ ﺍﻟﻌ ﻤ ﺮﺓﹸ ﰲ ﺍ ﹶ ﻋﻤﺎ ﱂ ﻳﺴﺄﻟﻪ ﻋﻨﻪ .ﻭﰱ ﻗﻮﻟﻪ ) :ﺩ ﺧﹶﻠ ِ ﻻ ﻫﺪﻯ ﻣﻌﻪ ﺑﺎﻹﺣﻼﻝ ،ﺑﻴﺎ ﹲﻥ ﺟﻠ ﻰ ﺃﻥ ﺫﻟﻚ ﻣﺴﺘﻤِﺮ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘِﻴﺎﻣﺔ ،ﻓﺒﻄﻞ ﺩﻋﻮﻯ ﺍﳋﹸﺼﻮﺹ ..ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﻫﺬﻩ ﺍﻟ ِﻌﻠﱠﺔ ﺍﻟﱴ ﺫﻛﺮﲤﻮﻫﺎ ،ﻟﻴﺴﺖ ﰲ ﺍﳊﺪﻳﺚِ ،ﻭﻻ ﻓﻴﻪ ﺇﺷﺎﺭ ﹲﺓ ﺇﻟﻴﻬﺎ، ﻓﺈﻥ ﻛﺎﻧﺖ ﺑﺎﻃﻠﺔﹰ ،ﺑﻄﻞ ﺍﻋﺘﺮﺍﺿﻜﻢ ﺎ ،ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔﹰ ،ﻓﺈﺎ ﻻ ﺗﻠﺰﻡ ﺍﻻﺧﺘﺼﺎﺹ ﺤ ﺑﺎﻟﺼﺤﺎﺑﺔ ﺑﻮﺟﻪ ﻣِﻦ ﺍﻟﻮﺟﻮﻩ ،ﺑﻞ ﺇﻥ ﺻ ﺖ ﺍﻗﺘﻀﺖ ﺩﻭﺍ ﻡ ﻣﻌﻠﻮﳍﺎ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ،ﻛﻤﺎ ﺃﻥ ﲔ ﻗ ﻮﺗﻪ ﻭﻗ ﻮ ﹶﺓ ﺃﺻﺤﺎﺑﻪ ،ﻭﺍﺳﺘﻤﺮﺕ ﻣﺸﺮﻭﻋﻴﺘﻪ 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 ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﺇﺫﺍ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺎﻟﻌﻠﻢ ﲜﻮﺍﺯ ﺍﻟﻌﻤﺮﺓ 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 ﺍﻟﻌﻤﺮﺓ، ﺍﳊ ﺞ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ،ﹶﻓ ﻤ ﻦ ﺑﻌﺪﻫﻢ ﺃﺣﺮﻯ ﺃﻥ ﻻ ﻳ ﹾﻜﺘﻔ ﻰ ﺑﺬﻟﻚ ﺣﱴ ﻳ ﹾﻔ ﺍﺗﺒﺎﻋﹰﺎ ﻷﻣﺮ ﺍﻟﻨﱮ ج ،ﻭﺍﻗﺘﺪﺍ ًﺀ ﺑﺄﺻﺤﺎﺑﻪ ،ﺇﻻ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻗﺎﺋﻞ :ﺇﻧﺎ ﳓﻦ ﻧﻜﺘﻔﻰ ﻣﻦ ﺫﻟﻚ ﺑﺪﻭﻥ ﻣﺎ ﺍﻛﺘﻔﻰ ﺑﻪ ﺍﻟﺼﺤﺎﺑﺔ ،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 ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﻔﺴﺦ ﺍﻟﺬﻯ ﻫﻮ ﺣﺮﺍﻡ، ﻟِﻴﻌﻠﱢﻤﻬﻢ ﺑﺬﻟﻚ ﻣﺒﺎﺣﹰﺎ ﻳﻤﻜﻦ ﺗﻌﻠﻴﻤﻪ 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 ﻣﺴﺘﺤﺐ .ﻭﻗﺪ ﻗﺎﻝ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻃﺎﺋﻔﺔ ،ﻓﻤﻦ ﺍﻟﺬﻯ ﺣﺮﻣﻪ 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 ﺳﺘ ﺪﺑ ﺮﺕ ،ﹶﻟﻤﺎ ﺳ ﹾﻘ ﺍﻟﺘﺎﺳﻊ :ﺃﻧﻪ ج ﻗﺎﻝ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﺠ ﻌ ﹾﻠﺘﻬﺎ ﻋ ﻤ ﺮ ﹰﺓ( ،ﺃﻓﺘﺮﻯ ﲡﺪﺩ ﻟﻪ ج ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﲜﻮﺍﺯ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﺣﱴ ﻭﹶﻟ ﺗﺄﺳﻒ ﻋﻠﻰ ﻓﻮﺍﺎ؟ ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﶈﺎﻝ. ﺍﻟﻌﺎﺷﺮ :ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﻔﺴﺦ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ،ﻣﻦ ﻛﺎﻥ ﺃﻓﺮﺩ ،ﻭ ﻣ ﻦ ﻗﺮﻥ ،ﻭﱂ ﻳﺴِ ﻖ ﺍ ﹶﳍﺪﻯ. ﻭﻣﻌﻠﻮﻡ :ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻗﺪ ﺍﻋﺘﻤﺮ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﻣﻊ ﺣﺠﺘﻪ ،ﻓﻜﻴﻒ ﻳﺄﻣﺮﻩ ﺑﻔﺴ ِﺦ ﻗِﺮﺍﻧﻪ ﺇﱃ ﻋﻤﺮﺓ ﻟﻴﺒﻴﻦ ﻟﻪ ﺟﻮﺍﺯ ﺍﻟﻌﻤﺮﺓ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻭﻗﺪ ﺃﺗﻰ ﺎ ،ﻭﺿﻢ ﺇﻟﻴﻬﺎ ﺍﳊﺞ؟ ﺍﳊﺎﺩﻯ ﻋﺸﺮ :ﺃﻥ ﻓﺴﺦ ﺍﳊ ﺞ ﺇﱃ ﺍﻟﻌﻤﺮﺓ ،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 ﺑﺎﻟﻌﻤﺮﺓ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍﳊﺞ ،ﺟﺎﺯ ﺑﻼ ﻧﺰﺍﻉ ،ﻭﺇﺫﺍ ﺃﺣﺮﻡ ﺑﺎﳊﺞ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻤﺮﺓ ،ﱂ ﳚﺰ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،ﻭﺃﲪﺪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ، ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﺠﻮﺯ ﺫﻟﻚ ،ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﺻﻠﻪ ﰲ ﺃﻥ ﺍﻟﻘﺎﺭﻥ ﻳﻄﻮﻑ ﻃﻮﺍﻓﲔ ،ﻭﻳﺴﻌﻰ ﺳﻌﻴﲔ. ﻑ ﻃﻮﺍﻓﲔ ،ﻭﻳﺴﻌﻰ ﻗﺎﻝ :ﻭﻫﺬﺍ ﻗﻴﺎﺱ ﺍﻟﺮﻭﺍﻳﺔ ﺍﶈﻜﻴ ِﺔ ﻋﻦ ﺃﲪﺪ ﰲ ﺍﻟﻘﺎﺭﻥ :ﺃﻧﻪ ﻳﻄﻮ ﺳﻌﻴﲔ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻓﺎﶈ ِﺮﻡ ﺑﺎﳊﺞ ﱂ ﻳﻠﺘﺰﻡ ﺇﻻ ﺍﳊﺞ .ﻓﺈﺫﺍ ﺻﺎﺭ ﻣﺘﻤﺘﻌﺎﹰ ،ﺻﺎﺭ ﻣﻠﺘﺰﻣﹰﺎ ﻟﻌﻤﺮﺓ ﻭﺣﺞ ،ﻓﻜﺎﻥ ﻣﺎ ﺍﻟﺘﺰﻣﻪ ﺑﺎﻟﻔﺴﺦ ﺃﻛﺜ ﺮ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ،ﻓﺠﺎ ﺯ ﺫﻟﻚ .ﻭﳌﺎ ﻛﺎﻥ
١٤٣ ﺃﻓﻀﻞﹶ ،ﻛﺎﻥ ﻣﺴﺘﺤﺒﺎﹰ ،ﻭﺇﳕﺎ ﺃﺷﻜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻣﻦ ﻇ ﻦ ﺃﻧﻪ ﻓﺴﺦ ﺣﺠﹰﺎ ﺇﱃ ﻋﻤﺮﺓ ،ﻭﻟﻴﺲ ﻛﺬﻟﻚ ،ﻓﺈﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺴﺦ ﺍﳊﺞ ﺇﱃ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ،ﱂ ﳚﺰ ﺑﻼ ﻧﺰﺍﻉ ،ﻭﺇﳕﺎ ﺍﻟﻔﺴ ﺦ ﺟﺎﺋﺰ ﳌﻦ ﻛﺎﻥ ﻣِﻦ ِﻧﻴﺘﻪ ﺃﻥ ﳛﺞ ﺑﻌﺪ ﺍﻟﻌﻤﺮﺓ ،ﻭﺍﳌﺘﻤﺘﻊ ﻣﻦ ﺣﲔ ﳛﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺖ ﺍﻟﻌ ﻤ ﺮﺓﹸ ﰲ ﺍﳊ ﺞ ﺇﱃ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎﻣﺔ( .ﻭﳍﺬﺍ ،ﳚﻮﺯ ﻟﻪ ﺃﻥ ﺍﳊﺞ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج ) :ﺩ ﺧﹶﻠ ِ ﻳﺼﻮ ﻡ ﺍﻷﻳﺎ ﻡ ﺍﻟﺜﻼﺛ ﹶﺔ ﻣِﻦ ﺣﲔ ﻳﺤ ِﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﰲ ﺍﳊﺞ. ﺴﻞﹸ ﺑﻌﺪﻩ. ﺐ ﺑﺎﻟﻮﺿﻮﺀ ،ﰒ ﻳﻐﺘ ِ ﻭﺃﻣﺎ ﺇﺣﺮﺍﻣﻪ ﺑﺎﳊﺞ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﻜﻤﺎ ﻳﺒﺪﺃ ﺍﳉﹸﻨ ﱮ ج ﻳﻔﻌﻞ ،ﺇﺫﺍ ﺍﻏﺘﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ .ﻭﻗﺎﻝ ﻟِﻠﻨﺴﻮﺓ ﰲ ﻏﺴﻞ ﺍﺑﻨﺘﻪ: ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺍﻟﻨ )(١ )ﺍﺑ ﺪﹾﺃ ﹶﻥ ِﺑ ﻤﻴﺎ ِﻣِﻨﻬﺎ ،ﻭ ﻣﻮﺍﺿِﻊ ﺍﻟ ﻮﺿﻮ ِﺀ ِﻣﻨﻬﺎ( .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 ﺍﻟﻨﺴِ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻨﺴ ﻚ ﺴ ﻭﳍﺬﺍ ﻻ ﳛﺘﺎﺝ ﺍﻷﻭﻝ ﺇﱃ ﺟﱪﺍﻥ ،ﻭﺍﻟﺬﻯ ﻳﻔﺴﺦ ﺇﻟﻴﻪ ،ﳛﺘﺎﺝ ﺇﱃ ﻫﺪﻯ ﺟﱪﺍﻧﹰﺎ ﻟﻪ ،ﻭﻧ ﻚ ﳎﺒﻮﺭ. ﻻ ﺟﱪﺍﻥ ﻓﻴﻪ ،ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻧﺴٍ ﺠ ﺰ ﺇﺩﺧﺎ ﹸﻝ ﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺍﳊﺞ ،ﻓﻸﻥ ﻻ ﳚﻮ ﺯ ﺇﺑﺪﺍﳍﺎ ﺑﻪ ﻭﻓﺴﺨﻪ ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺇﺫﺍ ﻟﹶﻢ ﻳ ﺇﻟﻴﻬﺎ ﺑﻄﺮﻳﻖ ﺍ َﻷﻭﱃ ﻭﺍﻷﺣﺮﻯ. ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ،ﻣﻦ ﻃﺮﻳﻘﲔ ،ﳎﻤﻞ ﻭﻣﻔﺼﻞ .ﺃﻣﺎ ﺍﻤﻞ :ﻓﻬﻮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺴـﻨﺔ ،ﻭﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ﺑﺎﻟﺘﺰﺍﻡ ﺗﻘﺪﱘ ﺍﻟﻮﺣﻰ ﻋﻠﻰ ﺍﻵﺭﺍﺀ، ﻭﺃﻥ ﻛﻞ ﺭﺃﻯ ﻳﺨﺎﻟﻒ ﺍﻟﺴـﻨﺔ ،ﻓﻬﻮ ﺑﺎﻃﻞ ﻗﻄﻌﺎﹰ ،ﻭﺑﻴﺎﻥ ﺑﻄﻼﻧﻪ ﳌﺨﺎﻟﻔﺔ ﺍﻟﺴـﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﻟﻪ ،ﻭﺍﻵﺭﺍﺀ ﺗﺒﻊ ﻟﻠﺴـﻨﺔ ،ﻭﻟﻴﺴﺖ ﺍﻟﺴـﻨﺔ ﺗﺒﻌﹰﺎ ﻟﻶﺭﺍﺀ. ﻭﺃﻣﺎ ﺍﳌﻔﺼﻞ :ﻭﻫﻮ ﺍﻟﺬﻯ ﳓﻦ ﺑﺼﺪﺩﻩ ،ﻓﺈﻧﺎ ﺍﻟﺘﺰﻣﻨﺎ ﺃﻥ ﺍﻟﻔﺴ ﺦ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﻘﻴﺎﺱ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺬﺍ ﺍﻻﻟﺘﺰﺍﻡ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺟﻮﺍﺑﻪ :ﺑﺄﻥ ﺍﻟﺘﻤﺘﻊ ﻭﺇﻥ ﺗﺨﻠﱠﻠﻪ ﺍﻟﺘﺤﻠﻞ ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﺍﻟﺬﻯ ﻻ ِﺣﻞﱠ ﻓﻴﻪ ،ﻷﻣﺮ ﺍﻟﻨﱮ ج ﻣﻦ ﻻ ﻫﺪﻯ ﻣﻌﻪ ﺑﺎﻹﺣﺮﺍﻡ ﺹ ﻚ ﺍﳌﻨﺼﻮ ﺑﻪ ،ﻭﻷﻣﺮﻩ ﺃﺻﺤﺎﺑﻪ ﺑﻔﺴﺦ ﺍﳊ ﺞ ﺇﻟﻴﻪ ،ﻭﻟﺘﻤﻨﻴﻪ ﺃﻧﻪ ﻛﺎﻥ ﺃﺣﺮﻡ ﺑﻪ ،ﻭﻷﻧﻪ ﺍﻟﻨﺴ ﻋﻠﻴﻪ ،ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻷﻥ ﺍ ُﻷﻣﺔ 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 ﺣﺠﺔ ﻗﻂﱡ ﺃﻓﻀ ﹶﻞ ﻣﻦ ﺣﺠﺔ ﺧ ِﲑ ﺍﻟﻘﺮﻭﻥ، ﻭﺃﻓﻀﻞ ﺍﻟﻌﺎﳌﲔ ﻣﻊ ﻧﺒﻴﻬﻢ ج ،ﻭﻗﺪ ﺃﻣﺮﻫﻢ ﹸﻛﱠﻠﻬﻢ ﺑﺄﻥ ﳚﻌﻠﻮﻫﺎ ﻣﺘﻌﺔ ﺇﻻ ﻣ ﻦ ﺳﺎﻕ ﺍ ﹶﳍﺪﻯ، ﻓﻤﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻏ ﲑ ﻫﺬﺍ ﺍﳊﺞ ﺃﻓﻀ ﹶﻞ ﻣﻨﻪ ،ﺇﻻ ﺣ ﺞ ﻣﻦ ﻗﺮﻥ ﻭﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ،ﻛﻤﺎ ﻯ ﺍﺧﺘﺎﺭﻩ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻨﺒﻴﻪ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﻟﻨﺒﻴﻪ ،ﻭﺍﺧﺘﺎﺭ ﻷﺻﺤﺎﺑﻪ ﺍﻟﺘﻤﺘﻊ ،ﻓﺄ ﻚ ﺍﻟﻔﺎﺿِﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝ ﺣ ﺞ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﻫﺬﻳﻦ .ﻭﻷﻧﻪ ﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﻳﻨ ﹸﻘﻠﹶﻬﻢ ﻣﻦ ﺍﻟﻨﺴِ ﻚ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺒﻘﺎﺀ ﺿﻌﻬﺎ ،ﻓﺮﺟﺤﺎﻥ ﻫﺬﺍ ﺍﻟﻨﺴِ ﺍﳌﺮﺟﻮﺡِ ،ﻭﻟﻮﺟﻮﻩ ﹸﺃﺧﺮ ﻛﺜﲑﺓ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮ ِ ﻋﻠﻰ ﺍﻹﺣﺮﺍﻡ ﺍﻟﺬﻯ ﻳﻔﻮﺗﻪ ﺑﺎﻟﻔﺴﺦ ،ﻭﻗﺪ ﺗﺒﲔ ﺬﺍ ﺑﻄﻼ ﹸﻥ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ. ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﻧﺴﻚ ﳎﺒﻮﺭ ﺑﺎ ﹶﳍﺪﻯ ،ﻓﻜﻼﻡ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ. ﻯ ﰲ ﺍﻟﺘﻤﺘﻊ ﻋﺒﺎﺩﺓ ﻣﻘﺼﻮﺩﺓ ،ﻭﻫﻮ ﻣِﻦ ﲤﺎﻡ ﺍﻟﻨﺴﻚ ،ﻭﻫﻮ ﺩﻡ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍ ﹶﳍ ﺪ ﺷﻜﺮﺍﻥ ﻻ ﺩﻡ ﺟﱪﺍﻥ ،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 ﺼﺪﻳﻖ ،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 ﹶﳍﺪﻯ .ﻓﺈﻥ ﻗﻴﻞ :ﻳﻤ ِﻜﻦ ﺍﳌﻔﺮ ﺩ ﺃﻥ ﻳﺤ ﺣﻖ ﺍﻟﻘﺎﺭِﻥ ﻭﺍﳌﺘﻤﺘﻊ ،ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﺳﺘﺤﺒﺎﺎ ﰲ ﺣﻘﻪ ،ﻓﺄﻳﻦ ﺛﻮﺍﺑﻬﺎ ﻣﻦ ﺛﻮﺍﺏ ﻫﺪﻯ ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﻥ؟ ﱮ ج ﺃﻧﻪ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺩ ﻡ ﺟﱪﺍﻥ ،ﳌﺎ ﺟﺎﺯ ﺍﻷﻛ ﹸﻞ ﻣﻨﻪ ،ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨ ﺖ ﰲ ِﻗ ﺪﺭِ ،ﻓﺄﻛ ﹶﻞ ﻣِﻦ ﳊﻤﻬﺎ، ﻀ ﻌﺔٍ ،ﹶﻓﺠِ ﻌﹶﻠ ﺃﻛ ﹶﻞ ﻣِﻦ ﻫﺪﻳﻪ ،ﻓﺈﻧﻪ ﹶﺃ ﻣ ﺮ ﻣِﻦ ﻛﻞ ﺑ ﺪﻧ ٍﺔ ِﺑﺒ ﺐ ﻋﻠﻴﻪ ﺳﺒ ﻊ ﺑﺪﻧﺔ ،ﻓﺈﻧﻪ ﺃ ﹶﻛ ﹶﻞ ِﻣ ﻦ ﹸﻛﻞﱢ ﺑ ﺪﻧ ِﺔ ِﻣ ﻦ ﺏ ﻣِﻦ ﻣ ﺮِﻗﻬﺎ) ،(٢ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺟ ﻭ ﺷ ِﺮ ﻉ ﱂ ﻳﺘﻌﻴﻦ ﺑﻘﺴﻤﺔ ،ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(: ﺐ ﻓﻴﻬﺎ ﻣﺸﺎ ﺍﳌِﺎﺋﺔ ،ﻭﺍﻟﻮﺍﺟ ﺃﻧﻪ ﺃﻃﻌﻢ ِﻧﺴﺎﺀَﻩ ِﻣ ﻦ ﺍ ﹶﳍﺪﻯ ﺍﱠﻟﺬِﻯ ﹶﺫ ﲝﻪ ﻋﻨ ﻬﻦ ﻭ ﹸﻛﻦ ﻣﺘ ﻤﺘﻌﺎﺕٍ ،ﺍﺣﺘﺞ ﺑﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ، ﻓﺜﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﺃﻧﻪ 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 ﻋﻨ ﻬﻦ ،(١)ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﻓﻴﻤﺎ ﻳﺬﺑﺢ ِﲟﻨﻰ ﺇﻟﻴﻬ ﻦ ﻣِﻦ ﺍ ﹶﳍﺪﻯ ﺍﻟﺬﻯ ﹶﺫﺑ ﻯ ﺲ ﺍﻟ ﹶﻔ ِﻘ ﲑ﴾ ]ﺍﳊﺞ ،[٢٨ :ﻭﻫﺬﺍ ﻳﺘﻨﺎﻭ ﹸﻝ ﻫ ﺪ ِﻣ ﻦ ﺍ ﹶﳍﺪِﻯ﴿ :ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣﻨﻬﺎ ﻭﺃ ﹾﻃ ِﻌﻤﻮﺍ ﺍﻟﺒﺎِﺋ ﻉ ﻫﻨﺎﻙ ﺫﺑ ﺢ ﻫﺪﻯ 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 ﺪﻧ ٍﺔ ِﺑﺒ ﻫﺎﻫﻨﺎ ﻭﺍﻟﱠﻠ ﻪ ﺃﻋﻠ ﻢ ﺃﻣﺮ ﺍﻟﻨ ﺑﺎﻷﻛﻞ ِﻟﻴﻌ ﻢ ﺑﻪ ﲨﻴﻊ ﻫﺪﻳﻪ. 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 ،ﻭﺍﻟﺘﻤﺘﻊ ﻣﺄﻣﻮﺭ ﺑﻪ ،ﺇﻣﺎ ﺃﻣﺮ ﺇﳚﺎﺏ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﻛﺎﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ،ﺃﻭ ﺃﻣﺮ ﺍﺳﺘﺤﺒﺎﺏ ﻋﻨﺪ ﺍﻷﻛﺜﺮﻳﻦ ،ﻓﻠﻮ ﻛﺎﻥ ﺩﻣﻪ ﺩ ﻡ ﺟﱪﺍﻥ .ﱂ ﻳﺠِ ﺰ ﺍﻹﻗﺪﺍ ﻡ ﻋﻠﻰ ﺳﺒﺒﻪ ﺑﻐﲑ ﻋﺬﺭ ،ﻓﺒﻄﻞ ﻗﻮﻟﹸﻬﻢ :ﺇﻧﻪ ﺩﳎﱪﺍﻥ ،ﻭ ﻋﻠِﻢ ﺃﻧﻪ ﺩﻡ ﻧﺴﻚ ،ﻭﻫﺬﺍ ﻭ ﺳ ﻊ ﺍﻟﻠﱠﻪ ﺑﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،ﻭﺃﺑﺎﺡ ﳍﻢ ﺑﺴﺒﺒﻪ ﺍﻟﺘﺤﻠﻞ ﰲ ﺃﺛﻨﺎﺀ ﺍﻹﺣﺮﺍﻡ ﳌﺎ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻹﺣﺮﺍﻡ ﻋﻠﻴﻬﻢ ﻣﻦ ﳋﻔﱠﲔ ،ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻯ 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 ﻫﺪﻯ ﺃﺻﺤﺎﺑﻪ ﻓﻌ ﹸﻞ ﻫﺬﺍ ﻭﻫﺬﺍ) ،ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻳ ِ ﺴﺮﻩ ﻋﻠﻴﻪ ﻭﺳﻬﻠﻪ ﻟﻪ ،ﻣﺜ ﹸﻞ ﻛﺮﺍﻫﺘﻪ ﻳ ﹾﻜ ﺮﻩ ﹶﺃ ﹾﻥ ﺗ ﺆﺗﻰ ﻣ ﻌﺼِﻴﺘ ﻪ() (٢ﻓﻤﺤﺒﺘﻪ ﻷﺧﺬ ﺍﻟﻌﺒﺪ ﲟﺎ ﻳ ﻣﻨﻪ ﻻﺭﺗﻜﺎﺏ ﻣﺎ ﺣﺮﻣﻪ 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 ﻣﻦ ﺟﻌﻠﻬﺎ ﺑﺪﻻﹰ ،ﻭﻛﺎﻟﺘﻴﻤﻢ ﻟﻠﻌﺎﺟﺰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺎﺀ ،ﻓﺈﻧﻪ ﻭﺍﺟﺐ ﻋﻠﻴﻪ ﻭﻫﻮ ﺑﺪﻝ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺪ ﹸﻝ ﻗﺪ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎﹰ ،ﻓﻜﻮﻧﻪ ﻣﺴﺘﺤﺒﹰﺎ ﺃﻭﱃ ﺑﺎﳉﻮﺍﺯ ،ﻭﲣﻠﻞ ﺍﻟﺘﺤﻠﱡ ِﻞ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻴ ﻊ ﻋﺒﺎﺩﺓ ﻭﺍﺣﺪﺓ ﻛﻄﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ،ﻓﺈﻧﻪ ﺭﻛﻦ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﻻ ﻳﻔﻌﻞ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺤﻠﱡﻞ ﺍﻷﻭﻝ ،ﻭﻛﺬﻟﻚ ﺭﻣ ﻰ ﺍﳉﻤﺎﺭ ﺃﻳﺎﻡ ِﻣﻨﻰ ،ﻭﻫﻮ ﳊ ﱢﻞ ﺍﻟﺘﺎﻡ ،ﻭﺻﻮ ﻡ ﺭﻣﻀﺎﻥ ﻳﺘﺨﻠﱠﻠﻪ ﺍﻟﻔﻄ ﺮ ﰲ ﻟﻴﺎﻟﻴﻪ ،ﻭﻻ ﳝﻨﻊ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻳﻔﻌﻞ ﺑﻌﺪ ﺍ ِ ﻋﺒﺎﺩ ﹰﺓ ﻭﺍﺣﺪﺓ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻏﲑﻩ :ﺇﻧﻪ ﳚﺰﺉ ِﺑِﻨﻴﺔ ﻭﺍﺣﺪﺓ ﻟﻠﺸﻬﺮ ﻛﻠﻪ ،ﻷﻧﻪ ﻋﺒﺎﺩﺓ ﻭﺍﺣﺪﺓ ...ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﺫﺍ ﱂ ﳚﺰ ﺇﺩﺧﺎ ﹸﻝ ﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺍﳊﺞ ،ﻓﻸﻥ ﻻ ﳚﻮ ﺯ ﻓﺴﺨﻪ ﺇﻟﻴﻬﺎ ﺃﻭﱃ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٤٠/٣ﻭﻣﺴﻠﻢ ).(١٢٠)(١٢١١ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(١٠٨/٢
١٤٦ ﺠ ﻌ ﹰﺔ ﻭﻻ ﻧﺮﻯ ﻃِﺤﻨﹰﺎ .ﻭﻣﺎ ﻭﺟ ﻪ ﺍﻟﺘﻼﺯﻡ 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 ﻳﻘﺎﻝ :ﻣ ﺪ ِﺧﻞﹸ ﺍﻟﻌﻤﺮﺓ ﻗﺪ ﻧﻘﺺ ﳑﺎ ﻛﺎﻥ ﺍﻟﺘﺰﻣﻪ ،ﻓﺈﻧﻪ ﻑ ﻭﺍﺣﺪ ﻭﺳﻌ ﻰ ﻑ ﻃﻮﺍﻓﹰﺎ ﻟﻠﺤﺞ ،ﰒ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﻟﻠﻌﻤﺮﺓ .ﻓﺈﺫﺍ ﻗﺮﻥ ،ﻛﻔﺎﻩ ﻃﻮﺍ ﻛﺎﻥ ﻳﻄﻮ ﻭﺍﺣﺪ ﺑﺎﻟﺴـﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻗﺪ ﻧﻘﺺ ﳑﺎ ﻛﺎﻥ ﻳﻠﺘﺰﻣﻪ .ﻭﺃﻣﺎ ﺾ ﳑﺎ ﺍﻟﺘﺰﻣﻪ ،ﺑﻞ ﻧﻘﻞ ﻧﺴﻜﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻛﻤ ﹸﻞ ﻣﻨﻪ ،ﻭﺃﻓﻀﻞﹸ ،ﻭﺃﻛﺜﺮ ﺍﻟﻔﺎﺳﺦ ،ﻓﺈﻧﻪ ﱂ ﻳﻨ ﹸﻘ ﺱ ﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ ،ﻭﻟﻠﹼﻪ ﺍﳊﻤﺪ. ﻭﺍﺟﺒﺎﺕ ،ﻓﺒﻄﻞ ﺍﻟﻘﻴﺎ ﻓﺼﻞ
ﻋﺪﻧﺎ ﺇﱃ ﺳِﻴﺎﻕ ﺣﺠﺘﻪ 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 ﺍﻟﺼﺒﺢ ،ﰒ ﺍﻏﺘﺴ ﹶﻞ ِﻣ ﻦ ﻳﻮﻣﻪ ،ﻭﺾ ﺇﻟِﻰ ﳊﺠﻮﻥِ ،ﻭﻛﺎﻥ ﰲ ﺸ ِﺮﻑ ﻋﻠﻰ ﺍ ﹶ ﻣﻜﺔ ،ﻓﺪﺧﻠﻬﺎ ﺎﺭﹰﺍ ﻣِﻦ ﺃﻋﻼﻫﺎ ﻣِﻦ ﺍﻟﺜﻨﻴﺔ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱴ ﺗ ﺍﻟﻌﻤﺮﺓ 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 ﻳﺴﻤﻴﻪ 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 ﺗﺸﺮﻳﻔﹰﺎ ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱏ :ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﺍﻟﺒﻴﺖ ،ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺯ ﺩ ﺑﻴﺘ ﻭﺗ ﻌﻈِﻴﻤﹰﺎ ﻭﺗﻜﹾﺮﳝﹰﺎ ﻭ ﻣﻬﺎﺑ ﹰﺔ( .ﻭﺭﻭﻯ ﻋﻨﻪ ،ﺃﻧﻪ ﻛﺎﻥ ﻋﻨﺪ ﺭﺅﻳﺘﻪ ﻳﺮﻓ ﻊ ﻳﺪﻳﻪ ،ﻭﻳﻜﺒﺮ ﻭﻳﻘﹸﻮﻝ: ﺖ ﺍﻟﺴﻼ ﻡ ﻭ ِﻣﻨ )ﺍﻟﱠﻠ ﻬﻢ ﹶﺃﻧ ﺸﺮِﻳﻔﹰﺎ ﺖ ﺗ ﻚ ﺍﻟﺴﻼ ﻡ ﺣﻴﻨﺎ ﺭﺑﻨﺎ ﺑﺎﻟﺴﻼﻡ ،ﺍﻟﱠﻠ ﻬﻢِ ﺯ ﺩ ﻫﺬﺍ ﺍﻟﺒﻴ )(٢ ﻭﺗ ﻌﻈِﻴﻤﹰﺎ ﻭﺗ ﹾﻜﺮِﳝﹰﺎ ﻭ ﻣﻬﺎﺑﺔﹰ ،ﻭ ِﺯ ﺩ ﻣ ﻦ ﺣﺠ ﻪ ﹶﺃ ﻭ ﺍ ﻋﺘ ﻤ ﺮﻩ ﺗﻜﹾﺮﳝﹰﺎ ﻭﺗﺸﺮﻳﻔﹰﺎ ﻭﺗﻌﻈﻴﻤﹰﺎ ﻭِﺑ ﺮﹰﺍ( ﻭﻫﻮ ﻣﺮﺳﻞ ،ﻭﻟﻜﻦ ﲰﻊ ﻫﺬﺍ ﺳﻌﻴ ﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻣﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ) (١ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(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 ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ،ﺍﺳﺘﻠﻤﻪ ﻭﱂ ﻳﺰﺍ ِﺣ ﻢ ﻋﻠﻴﻪ ،ﻭﱂ ﻳﺘﻘﺪﻡ ﻋﻨﻪ ﺇﱃ ﺖ ﺑﻄﻮﺍﰱ ﻫﺬﺍ ﺍﻷﺳﺒﻮﻉ ﻛﺬﺍ ﻭﻛﺬﺍ، ﺟﻬﺔ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ ،ﻭﱂ ﻳﺮﻓﻊ ﻳﺪﻳﻪ ،ﻭﻟﹶﻢ ﻳ ﹸﻘ ﹾﻞ :ﻧﻮﻳ ﻭﻻ ﺍﻓﺘﺘﺤﻪ ﺑﺎﻟﺘﻜﹾﺒﲑ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ،ﺑﻞ ﻫﻮ ﻣِﻦ ﺍﻟِﺒﺪﻉ ﺍﳌﹸﻨﻜﺮﺍﺕ ،ﻭﻻ ﺣﺎﺫﻯ ﺠ ﺮ ﺍﻷﺳﻮﺩ ﲜﻤﻴﻊ ﺑﺪﻧﻪ ﰒ ﺍﻧﻔﺘﻞ ﻋﻨﻪ ﻭﺟﻌﻠﻪ ﻋﻠﻰ ﺷِﻘﻪ ،ﺑﻞ ﺍﺳﺘﻘﺒﻠﹶﻪ ﻭﺍﺳﺘﻠﻤﻪ ،ﰒ ﺃﺧﺬ ﳊ ﺍﹶ ﻉ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﺑﺪﻋﺎﺀ ،ﻭﻻ ﲢﺖ ﺍﳌﻴﺰﺍﺏ ،ﻭﻻ ﺖ ﻋﻦ ﻳﺴﺎﺭﻩ ،ﻭﱂ ﻳﺪ ﻋﻦ ﳝﻴﻨﻪ ،ﻭﺟﻌﻞ ﺍﻟﺒﻴ ﻑ ﺫِﻛﺮﹰﺍ ﻣﻌﻴﻨﺎﹰ ،ﻻ ﺑﻔﻌﻠﻪ ،ﻭﻻ ﺑﺘﻌﻠﻴﻤِﻪ ،ﺑﻞ ﺖ ﻟِﻠ ﱠﻄﻮﺍ ِ ﻋِﻨﺪ ﻇﻬﺮ ﺍﻟﻜﻌﺒﺔ ﻭﺃﺭﻛﺎﺎ ﻭﻻ ﻭﻗﱠ ﺏ ﺍﻟﻨﺎﺭ﴾ ﺴﻨ ﹰﺔ ﻭِﻗﻨﺎ ﻋﺬﹶﺍ ﺴﻨ ﹰﺔ ﻭﻓِﻰ ﺍﻵ ِﺧ ﺮ ِﺓ ﺣ ﻆ ﻋﻨﻪ ﺑﲔ ﺍﻟﺮﻛﻨﲔ ﴿ :ﺭﺑﻨﺎ ﺁِﺗﻨﺎ ﰲ ﺍﻟ ﺪﻧﻴﺎ ﺣ ﺣِ ﻔ ﹶ ]ﺍﻟﺒﻘﺮﺓ (٢)[٢٠١ :ﻭﺭﻣﻞ ﰲ ﻃﻮﺍﻓﻪ ﻫﺬﹶﺍ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺷﻮﺍﻁ ﺍﻷﻭﻝ ،ﻭﻛﺎﻥ ﻳﺴﺮﻉ ﰲ ﻣﺸﻴﻪ، ﻭﻳﻘﺎ ِﺭﺏ ﺑﲔ ﺧﻄﺎﻩ ،ﻭﺍﺿﻄﺒﻊ ﺑﺮﺩﺍﺋﻪ ﻓﺠﻌﻞ ﻃﺮﻓﻴﻪ ﻋﻠﻰ ﺃﺣﺪ ﻛﺘﻔﻴﻪ ،ﻭﺃﺑﺪﻯ ﻛﺘﻔﻪ ﺍﻷﺧﺮﻯ ﻭﻣﻨﻜﺒﻪ ،ﻭﻛﻠﻤﺎ ﺣﺎﺫﻯ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ،ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺃﻭ ﺍﺳﺘﻠﻤﻪ ﲟﺤﺠﻨﻪ ،ﻭﻗﺒﻞ ﺖ ﻋﻨﻪ ﺍﶈﺠﻦ ،ﻭﺍﶈﺠ ﻦ ﻋﺼﺎ ﳏﻨﻴﺔ ﺍﻟﺮﺃﺱ .ﻭﺛﺒﺖ ﻋﻨﻪ ،ﺃﻧﻪ ﺍﺳﺘﻠﻢ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ .ﻭﱂ ﻳﺜﺒ ﺃﻧﻪ ﻗﺒﻠﻪ ،ﻭﻻ ﻗﺒﻞ ﻳﺪﻩ ﻋﻨﺪ ﺍﺳﺘﻼﻣﻪ ،ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺪﺍﺭﻗﻄﲎ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﺒ ﹸﻞ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ ،ﻭﻳﻀﻊ ﺧﺪﻩ ﻋﻠﻴﻪ() ،(٣ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻫﺮﻣﺰ، ﺚ ﻭﺿﻌﻔﻪ ﻏﲑﻩ .ﻭﻟﻜﻦ ﺍﳌﺮﺍ ﺩ ﺑﺎﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﻧِﻰ ﻫﻬﻨﺎ ،ﺍﳊﺠ ﺮ ﱀ ﺍﳊﺪﻳ ِ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺻﺎ ﹸ ﺍﻷﺳﻮﺩ ،ﻓﺈﻧﻪ ﻳﺴﻤﻰ ﺍﻟﺮﻛ ﻦ ﺍﻟﻴﻤﺎﱏ ﻭﻳﻘﺎ ﹸﻝ ﻟﻪ ﻣﻊ ﺍﻟﺮﻛﻦ ﺍﻵﺧﺮ :ﺍﻟﻴﻤﺎﻧﻴﺎﻥ ،ﻭﻳﻘﺎﻝ ﻟﻪ ﻣﻊ ﺍﻟﺮﻛﻦ ﺍﻟﺬﻯ ﻳﻠﻰ ﺍﳊِﺠﺮ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺒﺎﺏ :ﺍﻟﻌﺮﺍﻗﻴﺎﻥ ،ﻭﻳﻘﺎﻝ ﻟﻠﺮﻛﻨﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻠﻴﺎﻥ ﺍﳊِﺠﺮ: ﺍﻟﺸﺎﻣﻴﺎﻥ .ﻭﻳﻘﺎﻝ ﻟﻠﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ ،ﻭﺍﻟﺬﻯ ﻳﻠﻰ ﺍﳊِﺠﺮ ﻣِﻦ ﻇﻬﺮ ﺍﻟﻜﻌﺒﺔ :ﺍﻟﻐﺮﺑﻴﺎﻥ ،ﻭﻟﻜﻦ ﺛﺒﺖ ﻋﻨﻪ ،ﺃﻧﻪ ﻗﺒﻞ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ .ﻭﺛﺒﺖ ﻋﻨﻪ ،ﺃﻧﻪ ﺍﺳﺘﻠﻤﻪ ﺑﻴﺪﻩ ،ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻪ ،ﰒ ﻗﺒﻠﻬﺎ ،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 ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ ،ﻗﺎﻝ) :ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻠﱠﻪ ﺃ ﹾﻛﺒﺮ(. ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﺃﺗﻰ ﻋﻠﻰ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻪ ﺃﻛﺒﺮ().(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 ﹶﻗﺒ ﹶﻞ ﺍ ﹶ ﻗﺎﻝ) :ﺭﺃﻳ ﺠ ﺪ ﻋﻠﻴﻪ. ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺒﻠﹶﻪ ﻭﺳ ﻋﺒﺎﺱ ﻳﻘﺒﻠﹸﻪ ﻭﻳﺴﺠﺪ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺭﺃﻳ ﺖ().(٢ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻓﻌﻞ ﻫﻜﺬﺍ ﻓﻔﻌﻠ ﰒ ﻗﺎﻝ :ﺭﺃﻳ ﺠ ﺪ ﻋﻠﻴﻪ ،ﰒ ﻗﺒﻠﻪ ،ﰒ ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘ ﻰ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﺃﻧﻪ ﻗﺒﻞ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ ،ﰒ ﺳ ﺙ ﻣﺮﺍﺕ().(٣ ﺠ ﺪ ﻋﻠﻴﻪ ﺛﻼ ﹶ ﺳ ﳊﺠﺮ().(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 ﺳﺘﻠﹶﻢ ﻣﺎ ﺍﺳﺘﹶﻠ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج، ﻼﻣﻬﻤﺎ ﻫِﺠﺮﺓ ﻟﺒﻴ ِ ﻉ ﺃﺣ ﺪ ﺍﺳﺘ ﹶ ﻭﱂ ﻳ ﺪ ﻚ ﻋﻨﻪ. ﺴ ﻚ ﻋﻤﺎ ﹶﺃ ﻣ ﺴ ﻭﹶﺃ ﻣ ﻓﺼﻞ
ﺨﺬﹸﻭﺍ ﻣِﻦ ﻣﻘﹶﺎ ِﻡ ﺇﺑﺮﺍﻫِﻴ ﻢ ﻒ ﺍﳌﻘﺎﻡ ،ﻓﻘﺮﺃ﴿ :ﻭﺍﺗ ِ ﻓﻠﻤﺎ ﻓﺮﻍ ﻣِﻦ ﻃﻮﺍﻓﻪ ،ﺟﺎﺀ ﺇﱃ ﺧﻠ ِ ﲔ ﺍﻟﺒﻴﺖ ،ﻗﺮﺃ ﻓﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﻣﺼﻠﻰ﴾ ]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 ﺻﻼﺗﻪ ،ﺃﻗﺒﻞ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩِ ،ﻓﺎﺳﺘﻠﻤﻪ. ﺼﻔﹶﺎ ﰒ ﺧﺮﺝ ﺇﱃ ﺍﻟﺼﻔﺎ ﻣِﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻯ ﻳﻘﺎﺑﻠﻪ ،ﻓﻠﻤﺎ ﹶﻗﺮﺏ ﻣﻨﻪ .ﻗﺮﺃ﴿) :ﺇ ﱠﻥ ﺍﻟ ﻭﺍ ﹶﳌ ﺮ ﻭ ﹶﺓ ﻣِﻦ ﺷﻌﺎِﺋ ِﺮ ﺍﻟﻠﱠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٥٨ :ﺃﺑﺪﺃ ﲟﺎ ﺑﺪﺃ ﺍﻟﻠﱠﻪ ﺑﻪ( ،ﻭﰱ ﺭﻭﺍﻳﺔ ﺍﻟﻨﺴﺎﺋﻰ: )ﺍﺑﺪﺅﻭﺍ( ،ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ) .(٥ﰒ ﺭﻗﻰ 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 ﻋﻠﻰ ﹸﻛﻞﱢ ﻚ ﻭﹶﻟﻪ ﺍ ﹶ ﻚ ﻟﹶﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠ ﻭﻛﺒﺮﻩ ،ﻭﻗﺎﻝ) .ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ﻻ ﺷﺮﻳ ﺏ ﻭ ﺣﺪﻩ( .ﰒ ﺼ ﺮ ﻋﺒﺪﻩ ،ﻭ ﻫ ﺰ ﻡ ﺍﻷ ﺣﺰﺍ ﺠ ﺰ ﻭ ﻋ ﺪﻩ ،ﻭﻧ ﺷ ٍﺊ ﻗﺪﻳﺮ ،ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ،ﹶﺃﻧ ﺙ ﻣﺮﺍﺕ. ﺩﻋﺎ ﺑﲔ ﺫﻟﻚ ،ﻭﻗﺎﻝ ﻣِﺜ ﹶﻞ ﻫﺬﺍ ﺛﻼ ﹶ ﺸ ﻖ ﺍﻟﺬﻯ ﰲ ﺍﻟﺼﻔﺎ .ﻓﻘﻴﻞ ﻟﻪ) :ﻫﺎﻫﻨﺎ ﻳﺎ ﺃﺑﺎ ﺼﺪﻉ ،ﻭﻫﻮ ﺍﻟ ﻭﻗﺎﻡ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻋﻠﻰ ﺍﻟ ﺖ ﻋﹶﻠﻴ ِﻪ ﺳﻮﺭ ﹸﺓ ﺍﻟﺒﻘﺮﺓ( ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ؟ ﻗﺎﻝ :ﻫﺬﹶﺍ ﻭﺍﱠﻟﺬِﻯ ﻻ ﺇﻟﹶﻪ ﹶﻏﻴﺮﻩ ﻣﻘﹶﺎ ﻡ ﺍﻟﺬﻯ ﺃﹸﻧ ِﺰﹶﻟ ﺍﻟﺒﻴﻬﻘﻰ).(١ ﰒ ﻧﺰﻝ ﺇﱃ ﺍﳌﺮﻭﺓ ﳝﺸﻰ ،ﻓﻠﻤﺎ ﺍﻧﺼﺒﺖ ﻗﺪﻣﺎﻩ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻯ ،ﺳﻌﻰ ﺣﺘﻰ ﺇﺫﺍ ﺟﺎﻭﺯ ﺻﻌﺪ ،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 ﻮﺩﺍﻉ ﻋﻠﻰ ﱮ ج ﰲ ﺣ ﻑ ﺍﻟﻨ ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﺃﻧﻪ ﲰﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻘﻮ ﹸﻝ :ﻃﺎ ﺱ ﻗﺪ ﻑ ﻭِﻟﻴﺴﺄﻟﹸﻮﻩ ﻓﹶﺈﻥ ﺍﻟﻨﺎ ﺸ ِﺮ ﺱ ﻭِﻟﻴ ﺼﻔﹶﺎ ﻭﺍ ﹶﳌ ﺮ ﻭ ِﺓ ِﻟﻴﺮﺍﻩ ﺍﻟﻨﺎ ﺭﺍ ِﺣﹶﻠﺘِﻪ ﺑﺎﻟﺒﻴﺖِ ،ﻭﺑﻴ ﻦ ﺍﻟ ﻏﺸﻮﻩ) ،(٣ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ) :ﱂ ﻳﻄﻒ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﹶﻃﻮﺍﻓﹰﺎ ﻭﺍﺣِﺪﹰﺍ ﻃﻮﺍﻓﻪ ﺍﻷﻭﻝ().(٤ ﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟ ﺐ ﺐ ﺑﻪ ﺑﻌﲑﻩ ،ﻓﻘﺪ ﺍﻧﺼ ﻗﺎﻝ ﺍﺑ ﻦ ﺣﺰﻡ :ﻻ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ ،ﻷﻥ ﺍﻟﺮﺍﻛﺐ ﺇﺫﺍ ﺍﻧﺼ ﺖ ﻗﺪﻣﺎﻩ ﺃﻳﻀﹰﺎ ﻣﻊ ﺳﺎﺋﺮ ﺟﺴﺪﻩ. ﹸﻛﻠﱡﻪ ،ﻭﺍﻧﺼﺒ ﻭﻋﻨﺪﻯ ﰲ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﺟﻪ ﺁﺧﺮ ﺃﺣﺴ ﻦ ﻣِﻦ ﻫﺬﺍ ،ﻭﻫﻮ ﺃﻧﻪ ﺳﻌﻰ ﻣﺎﺷﻴﹰﺎ ﺃﻭﻻﹰ ،ﰒ ﺃ ﱠﰎ ﺳﻌﻴﻪ ﺭﺍﻛﺒﺎﹰ ،ﻭﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﻣﺼﺮﺣﹰﺎ ﺑﻪ ،ﻓﻔﻰ ﺻﺤﻴﺢ )ﻣﺴﻠﻢ( :ﻋﻦ ﺃﰉ ﺍﻟﻄﱡﻔﻴﻞ، ﺼﻔﹶﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺭﺍﻛﺒﺎﹰ ،ﺃﺳـﻨﺔ ﻫﻮ؟ ﻑ ﺑﲔ ﺍﻟ ﻗﺎﻝ) :ﻗﻠﺖ ﻻﺑﻦ ﻋﺒﺎﺱ :ﺃﺧﱪﱏ ﻋﻦ ﺍﻟﻄﱠﻮﺍ ِ ﺖ :ﻣﺎ ﹶﻗ ﻮﻟﹸﻚ ﺻﺪﻗﹸﻮﺍ ﻓﺈﻥ ﻗﻮﻣﻚ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﺳـﱠﻨﺔ .ﻗﺎﻝ :ﺻﺪﻗﹸﻮﺍ ﻭﻛﺬﺑﻮﺍ ﻗﺎﻝ :ﹸﻗ ﹾﻠ ﺤ ﻤﺪ، ﺤ ﻤﺪ ،ﻫﺬﹶﺍ ﻣ ﻭﻛﺬﺑﻮﺍ؟ ﻗﺎﻝ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﻛﺜﹸ ﺮ ﻋﹶﻠﻴﻪ ﺍﻟﻨﺎﺱ ،ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻫﺬﹶﺍ ﻣ ﺱ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ. ﻀ ﺮﺏ ﺍﻟﻨﺎ ﺕ .ﻗﺎﻝ :ﻭﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻳ ﺝ ﺍﻟ ﻌﻮﺍِﺗ ﻖ ِﻣ ﻦ ﺍﻟﺒﻴﻮ ِ ﺣﺘﻰ ﺧ ﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٩٥/٥ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٨ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢٧٣ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٥
١٥٠ ﻗﹶﺎ ﹶﻝ :ﹶﻓﻠﹶﻤﺎ ﹶﻛﺜﹸ ﺮ ﻋﹶﻠﻴﻪِ ،ﺭ ِﻛﺐ ،ﻭﺍﳌﺸ ﻰ ﻭﺍﻟﺴﻌﻰ ﺃﻓﻀ ﹸﻞ().(١ ﻓﺼﻞ
ﻒ ﻓﻴﻪ ،ﻫﻞ ﻛﺎﻥ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ،ﺃﻭ ﻛﺎﻥ ﻭﺃﻣﺎ ﻃﻮﺍﻓﹸﻪ ﺑﺎﻟﺒﻴﺖ ﻋﻨﺪ ﻗﺪﻭﻣﻪ ،ﻓﺎﺧﺘِﻠ ﻑ ﺍﻟﻨﱮ ج ﰲ ﺭﺍﻛﺒﺎﹰ؟ ﻓﻔﻰ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ) :ﻃﺎ ﺱ().(٢ ﺏ ﻋﻨﻪ ﺍﻟﻨﺎ ﻀ ﺮ ﺠ ِﺔ ﺍﻟ ﻮﺩﺍﻉ ﺣ ﻮ ﹶﻝ ﺍﻟﻜﻌﺒﺔ ﻋﻠﻰ ﺑﻌﲑﻩ ﻳﺴﺘِﻠﻢ ﺍﻟ ﺮ ﹾﻛ ﻦ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳ ﺣ ﺸﺘﻜِﻰ، 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 ،ﻛﱠﻠﻤﺎ 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 ﺴﺘِﻠﻢ ﺍﳊﺠﺮ ِﲟﺤﺠﻨِﻪ ،ﰒ ﻳﻘﺒﻠﻪ( .ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺩﻭﻥ ﺫِﻛﺮ ﺍﻟﺒﻌﲑ) .(٤ﻭﻫﻮ ﻋﻨﺪ ﺑﻌﲑﻩ ،ﻳ ﻑ ﺍﻟﺒﻴﻬﻘﻰ ،ﺑﺈﺳﻨﺎﺩ ﻣﺴﻠﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﺒﻌ ِﲑ .ﻭﻫﺬﺍ ﻭﺍﻟﱠﻠ ﻪ ﺃﻋﻠﻢ ﰲ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ،ﻻ ﰲ ﻃﻮﺍ ِ ﺍﻟﻘﹸﺪﻭﻡ ،ﻓﺈﻥ ﺟﺎﺑﺮﹰﺍ ﺣﻜﻰ ﻋﻨﻪ ﺍﻟﺮﻣ ﹶﻞ ﰲ ﺍﻟﺜﻼﺛﺔ ﺍ ُﻷﻭﻝ ،ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﳌﺸﻰ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺃﻣﺎ ﺳﺒﻌﻪ 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 ﺳﺒ ٍﻊ ﻭﺍﺣﺪ .ﻭﻗﺪ ﺣﻔﻆ ﺃﻥ ﺳﺒﻌﻪ ﺍﻟﺬﻯ ﺭﻛﺐ ﻓﻴﻪ ﰲ ﻃﻮﺍﻓﻪ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﰒ ﺫﻛﺮ ﺍﻟﺸﺎﻓﻌﻰ :ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﻼ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﻣ ﺮ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳ ﻬﺠﺮﻭﺍ ﺑﺎﻹﻓﺎﺿﺔ ،ﻭﺃﻓﺎﺽ ﰲ ﻧﺴﺎﺋﻪ ﻟﻴ ﹰ ﺠِﻨﻪِ ،ﺃﺣﺴِﺒﻪ ﻗﺎﻝ :ﻓﻴﻘﺒﻞ ﻃﺮﻑ ﺍﶈﺠﻦ).(٥ ﺤ ﻳﺴﺘﻠﻢ ﺍﻟﺮﻛﻦ 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 ﻋﻤﺮﻩ ،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 ُﻷﻭﻝ ﻣﻦ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ،ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﻟﺴﻌﻰ :ﺇﻧﻪ ﺭﻣﻞ ﻋﻠﻰ ﺚ ﺃﻧﻪ ﻛﺎﻥ ﺑﻌﲑﻩ ،ﻓﺈﻥ ﻣﻦ 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 ﺃﻭﻝ ﻑﺣ ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻯ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ) ،ﺃﻥ ﺍﻟﻨﱮ ج ﻃﺎ ﺐ ﺛﻼﺛ ﹶﺔ ﺃﻃﻮﺍﻑ ،ﻭﻣﺸﻰ ﺃﺭﺑﻌﺎﹰ ،ﻓﺮﻛﻊ ﺣﲔ ﹶﻗﻀﻰ ﻃﻮﺍﻓﹶﻪ ﺑﺎﻟﺒﻴﺖ ،ﻭﺻﻠﱠﻰ ﻋﻨﺪ ﺷﺊ ،ﰒ ﺧ ﺍ ﹶﳌﻘﹶﺎﻡ ﺭﻛﻌﺘﲔ ،ﰒ ﺳﻠﱠﻢ ﻓﺎﻧﺼﺮﻑ ،ﻓﺄﺗﻰ ﺍﻟﺼﻔﺎ ،ﻓﻄﺎﻑ ﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ(... ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ) .(١ﻗﺎﻝ :ﻭﱂ ﳒﺪ ﻋﺪﺩ ﺍﻟ ﺮﻣﻞ ﺑﲔ ﺍﻟﺼﻔﺎ 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 ُﻷﻭﻝ ﺧﺎﺻﺔ ،ﻓﻠﻢ ﻳﻘﹸﻠﻪ ،ﻭﻻ ﻧﻘﻠﻪ ﻓﻴﻤﺎ ﻧﻌﻠ ﻢ ﻏﲑﻩ .ﻭﺳﺄﻟﺖ ﺷﻴﺨﻨﺎ ﻋﻨﻪ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﻣِﻦ ﺃﻏﻼﻃﻪ ،ﻭﻫﻮ ﱂ ﳛ ﺞ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﺴﺐ ﺑﺬﻫﺎﺑﻪ ﻂ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺳﻌﻰ ﺃﺭﺑﻊ 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 ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﺃﻧﻪ ج ﻻ ﺧﻼﻑ ﻋﻨﻪ ،ﺃﻧﻪ ﺧﺘﻢ ﺳﻌﻴﻪ ﺑﺎﳌﺮﻭﺓ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻫﺎ ﻉ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻟﻜﺎﻥ ﺧﺘﻤﻪ ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺼﻔﺎ. ﻭﺍﻟﺮﺟﻮ ﻭﻛﺎﻥ ج ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﳌﺮﻭﺓ ،ﺭِﻗ ﻰ ﻋﻠﻴﻬﺎ ،ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﺒﻴﺖ ،ﻭﻛﺒﺮ ﺍﻟﻠﱠ ﻪ ﻭﻭﺣﺪﻩ، ﻭﻓﻌﻞ ﻛﻤﺎ ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ،ﻓﻠﻤﺎ ﺃﻛﻤﻞ ﺳﻌﻴﻪ ﻋﻨﺪ ﺍﳌﺮﻭﺓ ،ﺃﻣ ﺮ ﹸﻛ ﱠﻞ ﻣﻦ ﻻ ﻫﺪﻯ ﻣﻌﻪ ﺃﻥ ﻁ ِﺀ ﺍﻟﻨﺴﺎﺀ، 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 ﺍﻟﺘ ﺮ ِﻭﻳﺔِ ،ﻭﱂ ﻳ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٣٢/٣
١٥٢ ﺖ ﺍ ﹶﳍ ﺪﻯ ،ﻭﻟﹶﺠ ﻌ ﹾﻠﺘﻬﺎ ﺕ ﳌﺎ ﺳ ﹾﻘ ﺖ ﻣﻦ ﹶﺃﻣﺮﻯ ﻣﺎ ﺍ ﺳﺘ ﺪﺑ ﺮ ﻫﺪﻳﻪ .ﻭﻫﻨﺎﻙ ﻗﺎﻝ) :ﻟﻮ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠ ﻋ ﻤ ﺮ ﹰﺓ(. ﻭﻗﺪ ﺭﻭﻯ ﺃﻧﻪ ﺃﺣ ﱠﻞ ﻫﻮ ﺃﻳﻀﺎﹰ ،ﻭﻫﻮ ﻏﻠﻂ ﻗﻄﻌﺎﹰ ،ﻗﺪ ﺑﻴﻨﺎﻩ ﻓﻴﻤﺎ ﺗﻘﺪﻡ. ﻭﻫﻨﺎﻙ ﺩﻋﺎ ﻟﻠﻤﺤﻠﱢﻘﲔ ﺑﺎﳌﻐﻔﺮﺓ ﺛﻼﺛﺎﹰ ،ﻭﻟﻠﻤﻘﺼﺮﻳﻦ ﻣﺮﺓ) .(١ﻭﻫﻨﺎﻙ ﺳﺄﻟﻪ ﺳﺮﺍﻗ ﹸﺔ ﺑﻦ ﺐ ﺃﻣﺮﻩ ﳍﻢ ﺑﺎﻟﻔﺴﺦ ﻭﺍﻹﺣﻼﻝ :ﻫﻞ ﺫﻟﻚ ﻟِﻌﺎﻣِﻬﻢ ﺧﺎﺻﺔ ،ﺃﻡ ﻣﺎﻟﻚ ﺑﻦ ﺟ ﻌﺸﻢ ﻋﻘﻴ ﺤﻞﱠ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻻ ﻋﻤﺮ ،ﻭﻻ ﻋﻠﻰ ،ﻭﻻ ﻃﻠﺤﺔﹸ ،ﻭﻻ ﻟﻸﺑﺪ؟ ﻓﻘﺎﻝ) :ﺑ ﹾﻞ ﻟِﻸﺑﺪ( .ﻭﱂ ﻳ ِ ﺍﻟﺰﺑ ﲑ ﻣﻦ ﺃﺟﻞ ﺍ ﹶﳍﺪﻯ. ﺤﻞﱠ ﻣﻦ ﺃﺟﻞ ﺗﻌﺬﱡ ِﺭ ﻭﺃﻣﺎ ﻧﺴﺎﺅﻩ ج ،ﻓﺄﺣﻠﻠﻦ ،ﻭ ﹸﻛﻦ ﻗﺎﺭﻧﺎﺕ ،ﺇﻻ ﻋﺎﺋﺸﺔ ﻓﺈﺎ ﱂ ﺗ ِ ﺍﳊﻞ ﻋﻠﻴﻬﺎ ﳊﻴﻀﻬﺎ ،ﻭﻓﺎﻃﻤﺔ ﺣﻠﱠﺖ ،ﻷﺎ ﱂ ﻳﻜﻦ ﻣﻌﻬﺎ ﻫﺪﻯ ،ﻭﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﱂ ﺤﻞﱠ ﻣِﻦ ﺃﺟﻞ ﻫﺪﻳﻪ ،ﻭﺃﻣﺮ ج ﻣﻦ ﺃﻫﻞ ﺑﺈﻫﻼ ِﻝ ﻛﺈﻫﻼﻟﻪ ﺃﻥ ﻳﻘﻴﻢ ﻋﻠﻰ ﺇﺣﺮﺍﻣﻪ ﺇﻥ ﻛﺎﻥ ﻳ ِ ﺤﻞﱠ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻫﺪﻯ. ﻣﻌﻪ ﻫﺪﻯ ،ﻭﺃﻥ ﻳ ِ ﻭﻛﺎﻥ ﻳﺼﻠﱢﻰ ﻣﺪﺓ ﻣﻘﹶﺎﻣﻪ ﲟﻜﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺘﺮﻭﻳﺔ ﲟﱰﻟﻪ ﺍﻟﺬﻯ ﻫﻮ ﻧﺎﺯِﻝ ﻓﻴﻪ ﺑﺎﳌﺴﻠﻤﲔ ﺑﻈﹶﺎﻫِﺮ ﻣﻜﱠﺔ ،ﻓﺄﻗﺎﻡ ﺑﻈﺎﻫﺮﻣﻜﺔ ﺃﺭﺑﻌ ﹶﺔ ﺃﻳﺎﻡ ﻳ ﹾﻘﺼﺮ ﺍﻟﺼﻼﺓ) (٢ﻳﻮﻡ ﺍﻷﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﻟﺜﻼﺛﺎﺀ ﻭﺍﻷﺭﺑﻌﺎﺀ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ ﺿﺤﻰ ،ﺗﻮﺟﻪ ﲟﻦ ﻣﻌﻪ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ِﻣﻨﻰ ،ﻓﺄﺣﺮﻡ ﺑﺎﳊ ﺞ ﻣ ﻦ ﻛﺎﻥ ﺃﺣ ﱠﻞ ﻣﻨﻬﻢ ﻣِﻦ ﺭﺣﺎﳍﻢ ،ﻭﱂ ﻳﺪ ﺧﻠﹸﻮﺍ ﺇﱃ ﺍﳌﺴﺠﺪ ،ﻓﺄﺣﺮﻣﻮﺍ ﻣﻨﻪ ،ﺑﻞ ﻒ ﻇﻬﻮﺭﻫﻢ ،ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ِﻣﻨﻰ ،ﻧﺰﻝ ﺎ ،ﻭﺻﻠﱠﻰ ﺎ ﺍﻟﻈﻬ ﺮ ﻭﺍﻟﻌﺼﺮ، ﺃﺣﺮﻣﻮﺍ ﻭﻣﻜ ﹸﺔ ﺧﻠ ﺖ ﺍﻟﺸﻤﺲ ،ﺳﺎﺭ ﻣﻨﻬﺎ ﺇﱃ ﻋﺮﻓﺔ ،ﻭﺃﺧﺬ ﻋﻠﻰ ﻭﺑﺎﺕ ﺎ ،ﻭﻛﺎﻥ ﻟﻴﻠ ﹶﺔ ﺍﳉﻤﻌﺔ ،ﻓﻠﻤﺎ ﻃﻠﻌ ِ ﺐ ﻋﻠﻰ ﳝﲔ ﻃﺮﻳﻖ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ،ﻭﻛﺎﻥ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ ﺍﳌﻠﺒﻰ ،ﻭﻣﻨﻬﻢ ﺍﳌﹸﻜﺒﺮ ،ﻭﻫﻮ ﻃﺮﻳﻖ ﺿ ﺖ ﻟﻪ ِﺑﻨ ِﻤﺮﺓ ﻳﺴ ﻤﻊ ﺫﻟﻚ ﻭﻻ ﻳﻨ ِﻜﺮ ﻋﻠﻰ ﻫﺆﻻﺀ ﻭﻻ ﻋﻠﻰ ﻫﺆﻻﺀ) ،(٣ﻓﻮﺟﺪ ﺍﻟ ﹸﻘﺒﺔ ﻗﺪ ﺿِ ﺮﺑ ﺏ ﺍﻟﻴﻮﻡ ،ﻓﱰﻝ ﺎ ،ﺣﱴ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ، ﺑﺄﻣﺮﻩ ،ﻭﻫﻰ ﻗﺮﻳﺔ ﺷﺮﻗﻰ ﻋﺮﻓﺎﺕ ،ﻭﻫﻰ ﺧﺮﺍ ﺃﻣﺮ ﺑﻨﺎﻗﺘﻪ ﺍﻟﻘﹶﺼﻮﺍﺀ ﹶﻓﺮﺣِﻠﺖ ،ﰒ ﺳﺎﺭ ﺣﱴ ﺃﺗﻰ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻯ ﻣﻦ ﺃﺭﺽ ﻋ ﺮﻧ ﹶﺔ. ﺱ ﻭﻫﻮ ﻋﻠﻰ ﺭﺍﺣِﻠﺘﻪ ﺧﻄﺒﺔ ﻋﻈﻴﻤﺔ ﻗ ﺮ ﺭ ﻓﻴﻬﺎ ﻗﻮﺍﻋِﺪ ﺍﻹﺳﻼﻡ ،ﻭ ﻫ ﺪ ﻡ ﻓﺨﻄﺐ ﺍﻟﻨﺎ ﺸ ﺮ ِﻙ ﻭﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻗﺮﺭ ﻓﻴﻬﺎ ﲢﺮ ﱘ ﺍﶈﺮﻣﺎﺕ 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 ﺍﻟﺪﻣﺎﺀُ ،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 ﻳﻘﺪﺭ ﺫﻟﻚ ﺑﺘﻘﺪﻳﺮ ،ﻭﺃﺑﺎﺡ ﻟﻸﺯﻭﺍﺝ ﺐ ﳍﻦ ﺍﻟﺮﺯ ﻭﺃﻥ ﺍﻟﻮﺍﺟ ﺿﺮﺑﻬﻦ ﺇﺫﺍ ﹶﺃ ﺩ ﺧﻠﹾﻦ ﺇﱃ ﺑﻴﻮﻦ ﻣ ﻦ ﻳﻜﺮﻫﻪ ﺃﺯﻭﺍﺟﻬﻦ ،ﻭﺃﻭﺻﻰ ﺍ ُﻷﻣﺔ ﻓﻴﻬﺎ ﺑﺎﻻﻋﺘﺼﺎﻡ ﻀﻠﱢﻮﺍ ﻣﺎ ﺩﺍﻣﻮﺍ ﻣﻌﺘﺼﻤﲔ ﺑﻪ ،ﰒ ﺃﺧﱪﻫﻢ ﺃﻢ ﻣﺴﺆﻭﻟﻮﻥ ﺑﻜﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﺃﺧﱪ ﺃﻢ ﻟﻦ ﻳ ِ ﺖ ﻋﻨﻪ ،ﻭﺍﺳﺘﻨﻄﻘﻬﻢ :ﲟﺎﺫﺍ ﻳﻘﻮﻟﹸﻮﻥ ،ﻭﲟﺎﺫﺍ ﻳﺸﻬﺪﻭﻥ ،ﻓﻘﺎﻟﻮﺍ :ﻧﺸﻬﺪ ﺃﻧﻚ ﻗﺪ ﺑﱠﻠﻐﺖ ﻭﹶﺃ ﺩﻳ ﺙ ﻣﺮﺍﺕ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺒﻠﱢﻎ ﺤﺖ ،ﻓﺮﻓﻊ ﺃﹸﺻﺒﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﺍﺳﺘﺸﻬﺪ ﺍﻟﻠﱠ ﻪ ﻋﻠﻴﻬﻢ ﺛﻼ ﹶ ﺼ ﻭﻧ )(١ ﺷﺎﻫﺪﻫﻢ ﻏﺎﺋﺒﻬﻢ . ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﻭﺃﺭﺳﻠﺖ ﺇﻟﻴﻪ ﺃ ﻡ ﺍﻟﻔﻀﻞ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺍﳍِﻼﻟﻴﺔ ﻭﻫﻰ ﺃ ﻡ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﺑﻘﺪﺡ ﻟﱭ ،ﻓﺸﺮﺑﻪ ﺃﻣﺎ ﻡ ﺍﻟﻨﺎﺱ 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( ﻣﺼﺮﺣﹰﺎ 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 ﺧﻄﺒﺘﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﻮﻗﻒ ،ﻓﺈﻧﻪ ﺧﻄﺐ ِﺑﻌ ﺮﻧﺔ ،ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﳌﻮﻗﻒ ،ﻭﻫﻮ ج ﻧﺰﻝ ِﺑﻨ ِﻤ ﺮﺓﹶ ،ﻭﺧﻄﺐ ِﺑﻌ ﺮﻧﺔ ،ﻭﻭﻗﻒ ِﺑﻌﺮﻓﹶﺔ ،ﻭﺧﻄﺐ ﺧﻄﺒﺔ 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 ﻳﺼﻠﱢﻰ ﲨﻌﺔ ،ﰒ ﺃﻗﺎﻡ ﻓﺼﻠﱠﻰ ﺍﻟﻌﺼﺮ ﺭﻛﻌﺘﲔ ﺃﻳﻀﹰﺎ ﻭﻣﻌﻪ ﺃﻫﻞ ﻣﻜﺔ ،ﻭﺻﱡﻠﻮﺍ ﺑﺼﻼﺗِﻪ ﻗﺼﺮﹰﺍ ﻭﲨﻌﹰﺎ ﺑﻼ ﺭﻳﺐ، ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻹﲤﺎﻡ ،ﻭﻻ ﺑﺘﺮﻙ ﺍﳉﻤﻊ ،ﻭﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻗﺎﻝ ﳍﻢ) :ﺃِﺗﻤﻮﺍ ﺻﻼﺗﻜﹸﻢ ﻓﺈﻧﺎ ﹶﻗ ﻮ ﻡ ﺳ ﹾﻔ ﺮ( ،ﻓﻘﺪ ﻏﻠﻂ ﻓﻴﻪ ﻏﻠﻄﹰﺎ ﺑﻴﻨﺎﹰ ،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 ﹾﻘﺼﺮﻭﻥ 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 ﻟﻠﻨﺴِ ﺍﻟﺴﻔﺮ ،ﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﻟﺴﻨﺔ ،ﻭﻻ ﻭﺟﻪ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﶈﺪﺩﻭﻥ. ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ ،ﺭﻛﺐ ﺣﱴ ﺃﺗﻰ ﺍﳌﻮﻗﻒ ،ﻓﻮﻗﻒ ﰲ ﺫﻳﻞ ﺍﳉﺒﻞ ﻋﻨﺪ ﺼﺨﺮﺍﺕِ ،ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﺟﻌﻞ ﺣﺒ ﹶﻞ ﺍﳌﹸﺸﺎﺓ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺑﻌﲑﻩ ،ﻓﺄﺧ ﹶﺬ ﰲ ﺍﻟ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﻭﺍﻻﺑﺘﻬﺎﻝ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﻭﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﻋﻦ ﺑﻄﻦ ﻋ ﺮﻧﺔﹶ، 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 ،ﻓﺈﺎ ﻣِﻦ ﺇﺭﺙ ﺃﺑﻴﻬﻢ ﳊ ﺞ ﻋ ﺮﹶﻓﺔﹸ ،ﻣﻦ ﺠﺪٍ ،ﻓﺴﺄﻟﻮﻩ ﻋﻦ ﺍﳊﺞ ،ﻓﻘﺎﻝ) :ﺍ ﹶ ﺱ ﻣﻦ ﺃﻫﻞ ﻧ ﺇﺑﺮﺍﻫﻴﻢ) (٢ﻭﻫﻨﺎﻟﻚ ﺃﻗﺒﻞ ﻧﺎ ﺠ ﹶﻞ ﰲ ﻳ ﻮ ﻣﻴﻦ، ﺠﻪ ،ﺃﻳﺎ ﻡ ِﻣﻨﻰ ﺛﹶﻼﹶﺛﺔﹲ ،ﹶﻓ ﻤ ﻦ ﺗ ﻌ ﺼﺒ ِﺢ ِﻣ ﻦ ﹶﻟﻴﹶﻠ ِﺔ ﺟ ﻤﻊٍ ،ﺗ ﻢ ﺣ ﻼ ِﺓ ﺍﻟ ﺻﹶ ﺟﺎﺀ ﹶﻗﺒ ﹶﻞ )(٣ ﻼ ِﺇﹾﺛ ﻢ ﻋﻠﻴﻪ( . ﻓﻼ ﺇﹾﺛ ﻢ ﻋﹶﻠﻴﻪِ ،ﻭ ﻣ ﻦ ﺗﹶﺄ ﺧ ﺮ ﹶﻓ ﹶ ﻭﻛﺎﻥ ﰲ ﺩﻋﺎﺋﻪ ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﺇﱃ ﺻﺪﺭﻩ ﻛﺎﺳﺘﻄﻌﺎﻡ ﺍﳌﺴﻜﲔ ،ﻭﺃﺧﱪﻫﻢ ﺃ ﱠﻥ ﺧﻴ ﺮ ﺍﻟ ﺪﻋﺎﺀ ﺩﻋﺎ ُﺀ ﻳ ﻮ ِﻡ ﻋ ﺮﹶﻓ ﹶﺔ).(٤ ﳊ ﻤﺪ ﻛﺎﱠﻟﺬِﻯ ﻧﻘﹸﻮﻝﹸ ،ﻭ ﺧﻴﺮﹰﺍ ِﻣﻤﺎ ﻚﺍﹶ ﻭﺫﻛﺮ ﻣﻦ ﺩﻋﺎﺋﻪ ج ﰲ ﺍﳌﻮﻗﻒ) :ﺍﻟﻠﱠﻬ ﻢ ﹶﻟ ﻚ ﺭﺑﻰ ﺗﺮﺍﺛﻰ، ﻚ ﻣﺂﰉ ،ﻭﹶﻟ ﺤﻴﺎﻯ ،ﻭ ﻣﻤﺎﺗِﻰ ،ﻭﺇﻟﻴ ﻚ ﺻﻼﺗﻰ ﻭﻧﺴﻜﻰ ،ﻭ ﻣ ﻧﻘﹸﻮﻝﹸ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﺕ ﺍﻷ ﻣﺮِ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃﻋﻮ ﹸﺫ ﺼ ﺪﺭِ ،ﻭﺷﺘﺎ ِ ﺏ ﺍﻟ ﹶﻘﺒﺮِ ،ﻭ ﻭ ﺳ ﻮ ﺳ ِﺔ ﺍﻟ ﻚ ِﻣ ﻦ ﻋﺬﹶﺍ ِ ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻚ ِﻣ ﻦ ﺷ ﺮ ﻣﺎ ِﺗﺠِﺊ ﺑﻪ ﺍﻟﺮﻳ ﺢ( ﺫﻛﺮﻩ ﺍﻟﺘﺮﻣﺬﻯ).(٥ ِﺑ ﺴ ﻤﻊ ﻛﹶﻼﻣﻰ ،ﻭﺗﺮﻯ ﻣﻜﹶﺎﱏ ،ﻭﺗ ﻌﹶﻠﻢ ﺳﺮﻯ ﻭﳑﺎ ﺫﹸ ِﻛ ﺮ ﻣِﻦ ﺩﻋﺎﺋﻪ ﻫﻨﺎﻙ) :ﺍﻟﱠﻠ ﻬﻢ ﺗ ﺴﺘﺠﲑ، ﺚ ﺍ ﹸﳌ ﺴﺘﻐِﻴ ﹸ ﻚ ﺷ ﹲﺊ ِﻣ ﻦ ﹶﺃﻣﺮﻯ ،ﺃﹶﻧﺎ ﺍﻟﺒﺎﺋﺲ ﺍﻟﻔﹶﻘﲑ ،ﺍ ﹸﳌ ﻭﻋﻼﻧﻴﱴ ،ﻻ ﳜﻔﻰ ﻋﹶﻠﻴ ) (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 ﺍﺑﺘﻬﺎ ﹶﻝ ﻚ ﻣﺴﺄﻟ ﹶﺔ ﺍ ِﳌﺴﻜﲔ ،ﻭﺃﺑﺘ ِﻬﻞﹸ ﺇﻟﻴ ﻭﺍﻟﻮﺟ ﹸﻞ ﺍﳌﹸﺸ ِﻔﻖ ،ﺍﳌ ِﻘ ﺮ ﺍﳌﻌﺘ ِﺮﻑِ ﺑ ﹸﺬﻧﻮﰉ ،ﹶﺃ ﺳﺄﹶﻟ ﻚ ﺖ ﹶﻟ ﺿ ﻚ ﺭﹶﻗﺒﺘﻪ ،ﻭﻓﹶﺎ ﺖ ﹶﻟ ﻀ ﻌ ﻒ ﺍﻟﻀﺮِﻳﺮِ ،ﻣ ﻦ ﺧ ﺐ ﺍﻟ ﱠﺬﻟِﻴﻞِ ،ﻭﹶﺃ ﺩﻋﻮ ﻙ ﺩﻋﺎ َﺀ ﺍﳋﹶﺎِﺋ ِ ﺍﳌﹸ ﹾﺬِﻧ ِ ﺏ ﺷﻘِﻴﺎﹰ ،ﻭﻛﹸﻦ ﰉ ﻚ ﺭ ﺴ ﺪﻩ ،ﻭ ﺭ ِﻏ ﻢ ﹶﺃﻧﻔﹸﻪ ﹶﻟﻚ ،ﺍﻟﱠﻠ ﻬﻢ ﻻ ﺗﺠﻌﻠﲎ ِﺑﺪﻋﺎِﺋ ﻋﻴﻨﺎﻩ ،ﻭﺫ ﱠﻝ ﺟ )(١ ﲔ( ﺫﻛﺮﻩ ﺍﻟﻄﱪﺍﱐ . ﺴﺆﻭﻟﲔ ،ﻭﻳﺎ ﺧﻴ ﺮ ﺍﳌﹸ ﻌ ِﻄ ﺭﺅﻭﻓﹰﺎ ﺭﺣﻴﻤﺎﹰ ،ﻳﺎ ﺧﻴ ﺮ ﺍ ﹶﳌ ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ :ﻛﺎﻥ ﻚ ﻭﹶﻟﻪ ﺍﳊﻤﺪ، ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠ ﱮ ج ﻳ ﻮ ﻡ ﻋﺮﻓﺔ) :ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭﺣ ﺪ ﻩ ﻻ ﺷﺮِﻳ ﺃﻛﺜ ﺮ ﺩﻋﺎ ِﺀ ﺍﻟﻨ ﳋﻴﺮ ﻭﻫ ﻮ ﻋﻠﻰ ﹸﻛﻞﱢ ﺷﺊ ﹶﻗﺪِﻳﺮ().(٢ ِﺑﻴ ِﺪ ِﻩ ﺍ ﹶ ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘ ﻰ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﺃﻧﻪ ج ﻗﺎﻝ) :ﹶﺃ ﹾﻛﹶﺜﺮ ﺩﻋﺎﺋﻰ ﻭﺩﻋﺎ ِﺀ ﳊ ﻤﺪ ﻭﻫ ﻮ ﻋﻠﻰ ﻚ ﻭﹶﻟﻪ ﺍ ﹶ ﻚ ﻟﹶﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠ ﺍ َﻷﻧﺒﻴﺎﺀ ِﻣ ﻦ ﹶﻗﺒﻠﻰ ِﺑ ﻌ ﺮﹶﻓ ﹶﺔ :ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ ﻭ ﺣﺪﻩ ﻻ ﺷﺮِﻳ ﺻﺪﺭﻯ ﻧﻮﺭﺍﹰ ،ﻭﰱ ﺳﻤﻌﻰ ﻧﻮﺭﺍﹰ ،ﻭﰱ ﹸﻛﻞﱢ ﺷﺊ ﹶﻗﺪِﻳﺮ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺟﻌﻞ ﰲ ﻗﹶﻠﱮ ﻧﻮﺭﺍﹰ ،ﻭﰱ ﺼ ﺪﺭِ، ﺱ ﺍﻟ ﻚ ِﻣ ﻦ ﻭﺳﻮﺍ ِ ﺴ ﺮ ﱃ ﹶﺃﻣﺮﻯ ،ﻭﺃﻋﻮ ﹸﺫ ِﺑ ﺻ ﺪﺭِﻯ ،ﻭﻳ ﺡﱃ ﺑﺼﺮﻯ ﻧﻮﺭﺍﹰ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺷ ﺮ ﻚ ِﻣ ﻦ ﺷ ﺮ ﻣﺎ ﻳِﻠﺞ ﰲ ﺍﻟﱠﻠﻴﻞ ،ﻭ ﺷ ﺮ ﻣﺎ ﻳِﻠﺞ ﰲ ﻭ ﺷﺘﺎﺕ ﺍﻷﻣﺮ ،ﻭِﻓﺘﻨ ِﺔ ﺍﻟ ﹶﻘﺒﺮِ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﱏ ﺃﻋﻮ ﹸﺫ ِﺑ )(٣ ﺍﻟﻨﻬﺎﺭِ ،ﻭ ﺷ ﺮ ﻣﺎ ﺗ ﻬﺐِ ﺑ ِﻪ ﺍﻟﺮﻳﺎﺡ ،ﻭ ﺷ ﺮ ﺑﻮﺍﺋِﻖ ﺍﻟ ﺪﻫﺮ( . ﻭﺃﺳﺎﻧﻴ ﺪ ﻫﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻓﻴﻬﺎ ﻟﲔ. ﺖ ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﻧ ﻌ ﻤﺘِﻰ ﻭ ﺭﺿِﻴ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﺗ ﻤ ﻤ ﺖ ﻋﻠﻴﻪ﴿ :ﺍﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ ﻭﻫﻨﺎﻙ ﺃﹸﻧ ِﺰﹶﻟ )(٤ ﹶﻟﻜﹸﻢ ﺍﻹﺳﻼ ﻡ ﺩِﻳﻨﹰﺎ﴾ ]ﺍﳌﺎﺋﺪﺓ. [٣ : ﻭﻫﻨﺎﻙ ﺳﻘﻂ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺭﺍﺣﻠﺘﻪ ﻭﻫﻮ ﳏﺮِﻡ ﻓﻤﺎﺕ ،ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﻜ ﱠﻔ ﻦ ﰲ ﹶﺛ ﻮﺑﻴﻪِ ،ﻭﻻ ﻳ ﻤﺲِ ﺑﻄِﻴﺐٍ ،ﻭﺃﻥ ﻳ ﻐﺴﻞ ﲟﺎ ٍﺀ ﻭ ِﺳ ﺪﺭٍ ،ﻭﻻ ﻳ ﻐﻄﱠﻰ ﺭﹾﺃﺳﻪ ،ﻭﻻ ﻭ ﺟ ﻬﻪ ،ﻭﹶﺃ ﺧﺒ ﺮ ﹶﺃﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﻳﺒ ﻌﺜﹸﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻳﹶﻠﺒﻰ).(٥ ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ﺣﻜﻤﹰﺎ. ﺏ ﻏﺴ ِﻞ ﺍﳌﻴﺖ ،ﻷﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻪ. ﺍﻷﻭﻝ :ﻭﺟﻮ ﺍﳊﻜﻢ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻻ ﻳﻨﺠﺲ 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 ﺍﳌﻨﺠﺴﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻳ ﹾﻄﻬﺮ ﺑﺎﻟﻐﺴﻞ ،ﺑﻄﻞ ﺃﻥ ﻷﻥ ﳒﺎﺳﺔ ﺍﳌﻮ ِ ﻳﻜﻮﻥ ﻧﺠﺴﹰﺎ ﺑﺎﳌﻮﺕ ،ﻭﺇﻥ ﻗﺎﻟﻮﺍ :ﻻ ﻳﻄ ﻬﺮ ،ﱂ ﻳﺰﺩ ﺍﻟﻐﺴ ﹸﻞ ﺃﻛﻔﺎﻧﻪ ﻭﺛﻴﺎﺑﻪ ﻭﻏﺎﺳﻠﻪ ﺇﻻ ﳒﺎﺳﺔ. ﻉ ﰲ ﺣ ﻖ ﺍﳌﻴﺖ ،ﺃﻥ ﻳﻐﺴﻞ ﲟﺎ ٍﺀ ﻭ ِﺳ ﺪ ٍﺭ ﻻ ﻳﻘﺘﺼﺮ ﺑﻪ ﻋﻠﻰ ﺍﳊﻜﻢ ﺍﻟﺜﺎﻟﺚ :ﺃ ﱠﻥ ﺍﳌﺸﺮﻭ ﺍﳌﺎﺀ ﻭﺣﺪﻩ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱮ ج ﺑﺎﻟﺴﺪﺭ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ،ﻫﺬﺍ ﺃﺣﺪﻫﺎ .ﻭﺍﻟﺜﺎﱏ :ﰲ ﻏﺴﻞ ﺍﺑﻨﺘﻪ ﺑﺎﳌﺎﺀﻭﺍﻟﺴﺪﺭ.ﻭﺍﻟﺜﺎﻟﺚ :ﰲ ﻏﺴﻞ ﺍﳊﺎﺋﺾ).(١ ﻭﰱ ﻭﺟﻮﺏ ﺍﻟﺴﺪ ِﺭ ﰲ ﺣ ﻖ ﺍﳊﺎﺋِﺾ ﻗﻮﻻﻥ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ. ﺍﳊﻜﻢ ﺍﻟﺮﺍﺑﻊ :ﺃ ﱠﻥ ﺗﻐﻴﺮ ﺍﳌﺎﺀ ﺑﺎﻟﻄﺎﻫﺮﺍﺕ ،ﻻ ﻳﺴﹸﻠﺒﻪ ﻃﻬﻮﺭﻳﺘﻪ ،ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺺ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺘﺄﺧﺮﻭﻥ 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 ِﺭﻳﺔ ،ﻟﻨﻬﻰ ﻋﻨﻪ ،ﻭﻟﻴﺲ ﺍﻟﻘﺼ ﺪ ﳎﺮ ﺩ ﺍﻛﺘﺴﺎﺏ ﺍﳌﹶﺎﺀ ﻣﻦ ﺭﺍﺋﺤﺘﻪ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺗﻐﲑ ﳎﺎﻭﺭﺓ ،ﺑﻞ ﻫﻮ ﺗﻄﻴﻴﺐ ﺍﻟﺒﺪ ِﻥ ﻭﺗﺼﻠﻴﺒﻪ ﻭﺗﻘﻮﻳﺘﻪ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﳛﺼﻞ ﺑﻜﺎﻓﹸﻮﺭ ﳐﺎﻟِﻂ ﻻ ﳎﺎﻭِﺭ. ﺍﳊﻜﻢ ﺍﳋﺎﻣﺲ :ﺇﺑﺎﺣ ﹸﺔ ﺍﻟﻐﺴﻞ ﻟﻠﻤﺤﺮﻡ ،ﻭﻗﺪ ﺗﻨﺎﻇﺮ ﰲ ﻫﺬﺍ ﻋﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﺑ ﻦ ﻋﺒﺎﺱ، ﺼ ﹶﻞ ﺑﻴﻨﻬﻤﺎ ﺃﺑﻮ 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 ﻐﻴ ﺍﳋﻄﺎﺏ ﻭﺍﺑ ﻦ ﻋﺒﺎﺱ. ﻒ ﰲ ﺫﻟﻚ، ﺴ ﺪ ِﺭ .ﻭﻗﺪ ﺍﺧﺘِﻠ 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 ﻳﻘﺘﻞ ﺍ ﹶﳍﻮﺍ ﻡ ﻣﻦ ﺭﺃﺳﻪ ،ﻭﻫﻮ ﳑﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻔﻠﱢﻰ. ﺚ ﻳﻨﺎﰱ ﺍﻹﺣﺮﺍﻡ. ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ ﺗﺮﻓﱡﻪ ،ﻭﺇﺯﺍﻟ ﹸﺔ ﺷ ﻌ ٍ ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻧﻪ ﻳﺴﺘِﻠﺬﱡ ﺭﺍﺋﺤﺘﻪ ،ﻓﺄﺷﺒﻪ ﺍﻟﻄﱢﻴﺐ ،ﻭﻻ ﺳﻴﻤﺎ ﺍﳋﻄﻤﻰ. ﻭﺍﻟﻌﻠﻞ ﺍﻟﺜﻼﺙ ﻭﺍﻫﻴﺔ ﺟﺪﺍﹰ ،ﻭﺍﻟﺼﻮﺍﺏ :ﺟﻮﺍﺯﻩ ﻟﻠﻨﺺ ،ﻭﱂ ﻳﺤﺮﻡ 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 ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﳌﲑﺍﺙ ،ﻭﻋﻠﻰ ﺍﻟ ﺪﻳﻦ ،ﻷﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﺮ ﺃﻥ ﻳﻜﻔﱠﻦ ﰲ ﺛﻮﺑﻴﻪ ،ﻭﱂ ﻳﺴﺄﻝ ﻋﻦ ﻭﺍﺭﺛﻪ ،ﻭﻻ ﻋﻦ ﺩﻳ ٍﻦ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﺍﺧﺘﻠﻒ ﺍﳊﺎﻝﹸ ،ﻟﺴﺄﻝ. ﻭﻛﻤﺎ ﺃﻥ ﻛِﺴﻮﺗﻪ ﰲ ﺍﳊﻴﺎﺓ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻗﻀﺎﺀ ﺩﻳﻨﻪ ،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 ﻳﻨﻘﺾ ﺑﺎﳋﺸﻦ ﻣﻊ ﺍﻟﺮﻓﻴﻊ. ﻉ ﻣﻦ ﺍﻟﻄﱢﻴﺐ ،ﻷﻥ ﺍﻟﻨﱮ ج ﻰ ﺃﻥ ﻳ ﻤﺲ ﻃﻴﺒﺎﹰ ،ﻣﻊ ﺍﳊﻜﻢ ﺍﻟﺘﺎﺳﻊ :ﺃﻥ ﺍﶈﺮﻡ ﳑﻨﻮ ﺷﻬﺎﺩﺗﻪ ﻟﻪ ﺃﻧﻪ ﻳﺒﻌﺚ ﻣﻠﺒﻴﺎﹰ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﻣﻨﻊ ﺍﶈﺮِﻡ ﻣِﻦ ﺍﻟﻄﱢﻴﺐ. ﺱ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ) :ﻻ ﺗ ﹾﻠﺒﺴﻮﺍ ِﻣ ﻦ ﺍﻟﱢﺜﻴﺎﺏ ﺷﻴﺌﹰﺎ ﻣﺴﻪ ﻭ ﺭ ﹶﺃ ﻭ ﺯ ﻋ ﹶﻔﺮﺍﻥ().(١ ﺴ ﹶﻞ ﻋﻨﻪ ﳉﺒﺔﹸ ،ﻭﻳ ﻐ ﻉ ﻋﻨﻪ ﺍ ﹸ ﳋﻠﹸﻮﻕ ،ﺃﻥ ﺗﻨ ﺰ ﻭﺃﻣﺮ ﺍﻟﺬﻯ ﺃﺣﺮﻡ ﰲ ﺟﺒﺔ ﺑﻌﺪ ﻣﺎ ﺗﻀ ﻤ ﺦ ﺑﺎ ﹶ ﻕ) .(٢ﻓﻌﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻣﺪﺍ ﺭ ﻣﻨﻊ ﺍﶈﺮِﻡ ﻣﻦ ﺍﻟﻄﻴﺐ .ﻭﺃﺻﺮﺣﻬﺎ 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 ﺣﺮﻣﻪ ﻣﻦ ﺣﺮﻣﻪ ﺑﺎﻟﻘﻴﺎﺱ ،ﻭﺇﻻ ﻓﻠﻔ ﹸ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٢١/٣ﻭﻣﺴﻠﻢ ).(١١٧٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣١٢ ،٣١١/٣ﻭﻣﺴﻠﻢ ).(١١٨٠
١٥٨ ﻉ ﻣﻌﻠﻮ ﻡ ﻓﻴﻪ ﳚﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ ،ﻭﻟﻜﻦ ﲢﺮﳝﻪ 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 ﻳﺒﺎﺡ ﻟﻠﺤﺎﺟﺔ ،ﺃﻭ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟِﺤﺔ، ﻛﻤﺎ ﻳﺒﺎﺡ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍ َﻷﻣﺔ ﺍﳌﹸﺴﺘﺎ ﻣﺔِ ،ﻭﺍﳌﺨﻄﹸﻮﺑﺔ ،ﻭﻣﻦ ﺷ ِﻬ ﺪ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﻳﻌﺎﻣﻠﻬﺎ ،ﺃﻭ ﻳ ﹸﻄﺒﻬﺎ. ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﳕﺎ ﻳﻤﻨﻊ 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 ﻳﻤﻨﻊ ﻣﻨﻪ ،ﻭﱂ ﳚﺐ ﻋﻠﻴﻪ ﺳ ﺪ ﺃﻧﻔﻪ ،ﻓﺎﻷﻭﻝ :ﲟﱰﻟﺔ ﻧﻈﺮ ﺍﻟﻔﺠﺄﺓ ،ﻭﺍﻟﺜﺎﱏ :ﲟﱰﻟﺔ ﻧﻈﺮ ﺍﳌﹸﺴﺘﺎﻡ ﻭﺍﳋﺎﻃﺐ ،ﻭﳑﺎ ﻳﻮﺿﺢ ﻫﺬﺍ ،ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﺑﺎﺣﻮﺍ ﻟﻠﻤﺤﺮﻡ ﺍﺳﺘﺪﺍﻣﺔ ﺍﻟﻄﻴﺐ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ،ﻣﻨﻬﻢ ﻣﻦ ﺻﺮﺡ ﺑﺈﺑﺎﺣﺔ ﺗﻌﻤﺪ ﺷﻤﻪ ﺑﻌﺪ ﺍﻹﺣﺮﺍﻡ ،ﺻﺮﺡ ﺑﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻓﻘﺎﻟﻮﺍ :ﰲ )ﺟﻮﺍﻣﻊ ﺍﻟﻔﻘﻪ( ﻷﰉ ﻳﻮﺳﻒ :ﻻ ﺑﺄﺱ ﺑﺄﻥ ﻳﺸﻢ ﻃﻴﺒﹰﺎ ﺗﻄﻴﺐ ﺑﻪ ﻗﺒﻞ ﺇﺣﺮﺍﻣﻪ ،ﻗﺎﻝ ﺻﺎﺣﺐ )ﺍﳌﻔﻴﺪ( :ﺇﻥ ﺍﻟﻄﱢﻴﺐ ﻳﺘﺼ ﹸﻞ ﺑﻪ ،ﻓﻴﺼﲑ ﺗﺒﻌﹰﺎ ﻟﻪ ﻟﻴﺪﻓﻊ ﺑﻪ ﺃﺫﻯ ﺍﻟﺘﻌﺐ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ ،ﻓﻴﺼﲑ ﻛﺎﻟﺴﺤﻮﺭ 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 ﺍﺳﺘﺪﺍﻣﺘﻪ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻓﻤﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ :ﺟﻮﺍ ﺯ ﺍﺳﺘﺪﺍﻣﺘﻪ ﺍﺗﺒﺎﻋﹰﺎ ﳌﺎ ﺛﺒﺖ ﺐﰲ ﺺ ﺍﻟﻄﱢﻴ ِ ﺐ ﹶﻗﺒ ﹶﻞ ﺇ ﺣﺮﺍ ِﻣﻪِ ،ﰒ ﻳﺮﻯ ﻭﺑِﻴ ﺑﺎﻟﺴـﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻄﻴ ﺙ( .ﻭﻛﻞ ﻫﺬﺍ ﻣﻔﹶﺎ ِﺭﻗِﻪ ﺑ ﻌ ﺪ ﺇ ﺣﺮﺍﻣِﻪ) .(١ﻭﰱ ﻟﻔﻆ) :ﻭﻫﻮ ﻳﻠﺒﻰ( ﻭﰱ ﻟﻔﻆ) :ﺑ ﻌ ﺪ ﺛﹶﻼ ٍ ﻳﺪﻓﻊ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺒﺎﻃ ﹶﻞ ﺍﻟﺬﻯ ﺗﺄﻭﻟﻪ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺍﻹﺣﺮﺍﻡ ،ﻓﻠﻤﺎ ﺍﻏﺘﺴﻞ، ﺠﺪ ،ﰒ ﺐ ﻣﺎ ﻳ ِ ﺐ ﺑﹶﺄ ﹾﻃﻴ ِ ﺫﻫﺐ ﺃﺛﺮﻩ .ﻭﰱ ﻟﻔﻆ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤ ِﺮﻡ ،ﺗﻄﻴ ﻚ) .(٢ﻭﻟﻠﱠﻪ ﻣﺎ ﻳﺼﻨ ﻊ ﺍﻟﺘﻘﻠﻴﺪ ،ﻭﻧﺼﺮﺓ ﺍﻵﺭﺍﺀ ﺐ ﰲ ﺭﹾﺃ ِﺳ ِﻪ ﻭﻟِﺤﻴِﺘ ِﻪ ﺑ ﻌ ﺪ ﺫِﻟ ﺺ ﺍﻟﻄﱢﻴ ِ ﻳﺮﻯ 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 ﺇﺣﺪﺍﻧﺎ ،ﺳﺎ ﹶﻝ ﻋﻠﹶﻰ ﻭ ﺟ ِﻬﻬﺎ، ﺐ ِﻋﻨ ﺪ ﺍﻹ ﺣﺮﺍﻡِ ،ﻓﹶﺈﺫﹶﺍ ﻋ ِﺮﹶﻗ ﻚ ﺍﳌﹸ ﹶﻄﻴ ِ ﺴ ﻀﻤﺪِ ﺟﺒﺎ ﻫﻨﺎ ﺑﺎﻟ ﹶﻓﻨ ﻼ ﻳﻨﻬﺎﻧﺎ().(١ ﱮ ج ﹶﻓ ﹶ ﹶﻓﻴﺮﺍ ﻩ ﺍﻟﻨ ﺐ ﻓﻴﻪ ﺛﻼﺙ :ﳑﻨﻮﻉ ﻣﻨﻪ ﺍﳊﻜﻢ ﺍﻟﻌﺎﺷﺮ :ﺃﻥ ﺍﳌﹸﺤﺮِﻡ ﳑﻨﻮﻉ ﻣِﻦ ﺗﻐﻄﻴﺔ ﺭﺃﺳﻪ ،ﻭﺍﳌﺮﺍﺗ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﺟﺎﺋ ﺰ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﳐﺘﻠﹶﻒ ﻓﻴﻪ ،ﻓﺎﻷﻭﻝ :ﻛﻞﱡ ﻣﺘﺼﻞ ﻣﻼﻣﺲ ﻳﺮﺍ ﺩ ﻟﺴﺘﺮ ﺍﻟﺮﺃﺱ، ﻛﺎﻟ ِﻌﻤﺎ ﻣﺔِ ،ﻭﺍﻟ ﹸﻘﺒ ﻌﺔِ ،ﻭﺍﻟﻄﱠﺎﻗﻴﺔِ ،ﻭﺍﳋﹸﻮ ﹶﺫﺓِ ،ﻭﻏﲑﻫﺎ. ﺖ ﺸﺠﺮﺓِ ،ﻭﳓﻮﻫﺎ ،ﻭﻗﺪ ﺻ ﺢ ﻋ ِﻦ ﺍﻟﻨﱮ ج ،ﺃﻧﻪ ﺿِ ﺮﺑ ﻭﺍﻟﺜﺎﱏ :ﻛﺎﳋﻴﻤﺔ ،ﻭﺍﻟﺒﻴﺖِ ،ﻭﺍﻟ ﹶﻟﻪ ﹸﻗﺒ ﹲﺔ ِﺑﻨ ِﻤ ﺮ ﹶﺓ ﻭﻫ ﻮ ﻣ ﻀ ﻊ ﺛﻮﺑﻪ ﻋﻠﻰ ﺷﺠﺮﺓ ﻟِﻴﺴﺘ ِﻈﻞﱠ ﺑﻪ، ﺤ ِﺮﻡ ،ﺇﻻ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﻣﻨﻊ ﺍﶈﺮِﻡ ﺃﻥ ﻳ ﺤ ِﻤ ِﻞ. ﺸ ﻰ ﰲ ِﻇ ﱢﻞ ﺍ ﹶﳌ ﻭﺧﺎﻟﻔﻪ ﺍﻷﻛﺜﺮﻭﻥ ،ﻭﻣﻨﻊ ﺃﺻﺤﺎﺑ ﻪ ﺍﶈﺮِﻡ ﺃﻥ ﻳ ﻤ ِ ﺤﻤِﻞ ،ﻭﺍ ﹶﳌﺤﺎ 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 ﺍﺧﺘﻠِﻒ 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 ﺨﻤﺮﻭﺍ ﻭﺟﻬﻪ( ،ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻏﲑ ﺨﻤﺮﻭﺍ ﺭﺃﺳﻪ( ،ﻭﺃﺟﺎﺑﻮﺍ ﻋﻦ ﻗﻮﻟﻪ) :ﻭﻻ ﺗ ﺗ ﳏﻔﻮﻇﺔ ﻓﻴﻪ .ﻗﺎﻝ ﺷﻌﺒﺔ :ﺣﺪﺛﻨﻴﻪ ﺃﺑﻮ ﺑﺸﺮ ،ﰒ ﺳﺄﻟﺘﻪ ﻋﻨﻪ ﺑﻌﺪ ﻋﺸﺮ ﺳﻨﲔ ،ﻓﺠﺎﺀ ﺑﺎﳊﺪﻳﺚ ﺨﻤﺮﻭﺍ ﺭﹾﺃ ﺳﻪ ،ﻭ ﹶﻻ ﻭ ﺟﻬﻪ( .ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻛﻤﺎ ﻛﺎﻥ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ) :ﻻ ﺗ )(٢ ﺨﻤﺮﻭﺍ ﺭﹾﺃ ﺳﻪ. ( ﺿﻌﻔﻬﺎ .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﰲ ﺍﳊﺪﻳﺚ ) :ﺧ ﻤﺮﻭﺍ ﻭ ﺟ ﻬﻪ ،ﻭﻻ 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 ،ﻭﻳﺼﻨﻊ ﺑﻪ ﺙ().(١ ﺕ ﹶﺃ ﺣﺪﻛﹸﻢ ﺍﻧ ﹶﻘ ﹶﻄ ﻊ ﻋ ﻤﻠﹸﻪ ﺇ ﱠﻻ ِﻣ ﻦ ﺛﹶﻼ ٍ ﻛﻤﺎ ﻳﺼﻨﻊ ﺑﺎﳊﹶﻼﻝ ،ﻟﻘﻮﻟﻪ ج) :ﺇﺫﹶﺍ ﻣﺎ ﻗﺎﻟﻮﺍ :ﻭﻻ ﺩﻟﻴ ﹶﻞ ﰲ ﺣﺪﻳﺚ ﺍﻟﺬﻯ ﻭﻗﺼﺘﻪ ﺭﺍﺣﻠﺘﻪ ،ﻷﻧﻪ ﺧﺎﺹ ﺑﻪ ،ﻛﻤﺎ ﻗﺎﻟﹸﻮﺍ ﰲ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺠﺎ ِﺷ ﻰ :ﺇﺎ ﳐﺘﺼﺔ ﺑﻪ. ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ :ﺩﻋﻮﻯ ﺍﻟﺘﺨﺼﻴﺺ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞِ ،ﻓﻼ ﺗﻘﺒﻞ ،ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ) :ﻓﺈﻧﻪ ﻳﺒ ﻌﺚﹸ ﻳ ﻮ ﻡ ﺍﻟﻘِﻴﺎ ﻣ ِﺔ ﻣﻠﺒﻴﹰﺎ( ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟ ِﻌﻠﱠﺔ .ﻓﻠﻮ ﻛﺎﻥ ﳐﺘﺼﹰﺎ ﺑﻪ ،ﱂ ﻳﺸﺮ ﺇﱃ ﺍﻟ ِﻌﻠﱠﺔ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﻥ ﻗﻴﻞ :ﻻ ﻳﺼﺢ ﺍﻟﺘﻌﻠﻴ ﹸﻞ ﺑﺎﻟ ِﻌﻠﱠﺔ ﺍﻟﻘﺎﺻﺮﺓ .ﻭﻗﺪ ﻗﺎﻝ ﻧﻈﲑ ﻫﺬﺍ ﰲ ﺷﻬﺪﺍﺀ ﹸﺃﺣﺪ ،ﻓﻘﺎﻝ ) :ﺯ ﻣﻠﹸﻮ ﻫ ﻢ ﰲ ﺛﻴﺎِﻢ ،ﺑ ﹸﻜﹸﻠﻮﻣﻬﻢ ،ﻓﺈﻧﻬﻢ ﻳﺒ ﻌﺜﹸﻮ ﹶﻥ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎ ﻣ ِﺔ ﺍﻟﱠﻠ ﻮ ﹸﻥ ﹶﻟ ﻮﻥﹸ ﻚ() .(٢ﻭﻫﺬﺍ ﻏ ﲑ ﳐﺘﺺ ﻢ ،ﻭﻫﻮ ﻧﻈ ﲑ ﻗﻮﻟﻪ ) :ﹶﻛ ﱢﻔﻨﻮ ﻩ ﰲ ﹶﺛﻮﺑﻴﻪِ، ﺴ ِ ﺍﻟﺪﻡ ،ﻭﺍﻟﺮﻳ ﺢ ﺭِﻳ ﺢ ﺍ ِﳌ ﻓﺈﻧﻪ ﻳﺒﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﹶﻠﺒﻴﹰﺎ( .ﻭﱂ ﺗﻘﻮﻟﻮﺍ :ﺇﻥ ﻫﺬﺍ ﺧﺎﺹ ﺑﺸﻬﺪﺍﺀ ﹸﺃﺣﺪ ﻓﻘﻂ ،ﺑﻞ ﻋﺪﻳﺘﻢ 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 ﻳﺒﻌﺚ ﻋﻠﻰ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺣﺎﻟﺔ ﺑﻌِﺚ ﻋﻠﻴﻬﺎ ﻓﻠﻮ ﱂ ﻳﺮﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻟﻜﺎﻥ ﺃﺻﻮﻝ ﺍﻟﺸﺮﻉ ﺷﺎﻫﺪﺓ ﺑﻪ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻋﺪﻧﺎ ﺇﱃ ﺳِﻴﺎﻕ ﺣﺠﺘﻪ ج. ﺚ ﺫﻫﺒﺖ ﺍﻟﺼﻔﺮﺓ ،ﺃﻓﺎﺽ ﻣﻦ ﻋﺮﻓﺔ، ﻓﻠﻤﺎ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ،ﻭﺍﺳﺘﺤﻜﻢ ﻏﺮﻭﺑﻬﺎ ﲝﻴ ﹸ ﻭﺃﺭﺩﻑ ﺃﹸﺳﺎﻣ ﹶﺔ ﺑ ﻦ ﺯﻳﺪ ﺧﻠﻔﻪ ،ﻭﺃﻓﺎﺽ ﺑﺎﻟﺴﻜﻴﻨﺔ ،ﻭﺿ ﻢ ﺇﻟﻴﻪ ﺯِﻣﺎﻡ ﻧﺎﻗﺘِﻪ ،ﺣﱴ ﺇﻥ ﺭﺃﺳﻬﺎ ﺲ ﺴﻜِﻴﻨﺔﹶ ،ﻓﺈ ﱠﻥ ﺍﻟِﺒ ﺮ ﹶﻟﻴ ﻑ ﺭ ﺣِﻠ ِﻪ ﻭﻫﻮ ﻳﻘﻮﻝ) :ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﻋﹶﻠﻴﻜﹸﻢ ﺍﻟ ﺐ ﹶﻃ ﺮ ﻟﻴﺼِﻴ )(٣ ﺑﺎﻹﻳﻀﺎﻉ( .ﺃﻯ :ﻟﻴﺲ ﺑﺎﻹﺳﺮﺍﻉ. ﺿﺐ ،ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﻭﺃﻓﺎﺽ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﹶﺄ ِﺯ ﻣﻴﻦِ ،ﻭﺩﺧﻞ ﻋﺮﻓﺔ 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 ﻭﺳﻼﻣﻪ ﰲ ﺍﻷﻋﻴﺎﺩِ ،ﺃﻥ ﻳﺨﺎﻟﻒ ﺍﻟﻄﺮﻳﻖ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺣﻜﻤ ﹸﺔ ﺫﻟﻚ ﻋﻨﺪ ﺻﻠﻮﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺪﻳﻪ ﰲ ﺍﻟﻌﻴﺪ. ﺏ ﻣﻦ ﺍﻟﺴﲑ ﻟﻴﺲ ﺑﺎﻟﺴﺮﻳﻊِ ،ﻭﻻ ﺍﻟﺒﻄﺊ .ﻓﺈﺫﺍ ﻭﺟﺪ ﰒ ﺟﻌﻞ ﻳﺴ ﲑ ﺍﻟ ﻌﻨﻖ ،ﻭﻫﻮ ﺿﺮ ﺺ ﺳﲑﻩ ،ﺃﻯ :ﺭﻓﻌﻪ ﻓﻮﻕ ﺫﻟﻚ ،ﻭﻛﻠﻤﺎ ﺃﺗﻰ ﺭﺑﻮ ﹰﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﰉ، ﹶﻓﺠﻮ ﹰﺓ ﻭﻫﻮ ﺍﳌﺘﺴﻊ ،ﻧ ﻼ ﺣﱴ ﺗﺼﻌﺪ. ﺃﺭﺧﻰ ﻟﻠﻨﺎﻗﺔ ﺯِﻣﺎﻣﻬﺎ ﻗﻠﻴ ﹰ ﻭﻛﺎﻥ ﻳﻠﺒﻰ 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 -ﹶﺃﻣﺎﻣﻚ(. ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ) :ﺍﻟﺼﻼﺓ -ﺃﻭ ﺍ ﹸﳌ ﰒ ﺳﺎﺭ ﺣﱴ ﺃﺗﻰ ﺍﳌﺰﺩﻟﻔﺔ ،ﻓﺘﻮﺿﺄ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ ،ﰒ ﺃﻣﺮ ﺑﺎﻷﺫﺍﻥ ،ﻓﺄﺫﱠﻥ ﺍﳌﺆ ﱢﺫﻥﹸ ،ﰒ ﻚ ﺍﳉﻤﺎﻝ ،ﻓﻠﻤﺎ ﺣﻄﱡﻮﺍ ﺭِﺣﺎﳍﻢ ،ﺃﻣﺮ ﻂ ﺍﻟ ﺮﺣﺎﻝ ،ﻭﺗﱪﻳ ِ ﺏ ﻗﺒﻞ ﺣ ﱢ ﺼﻠﱠﻰ ﺍﳌﻐﺮ ﺃﻗﺎﻡ ،ﹶﻓ ﺖ ﺍﻟﺼﻼﺓﹸ ،ﰒ ﺻﻠﱠﻰ ﻋِﺸﺎﺀ ﺍﻵﺧِﺮﺓ ﺑﺈﻗﺎﻣﺔ ﺑﻼ ﺃﺫﺍﻥ ،ﻭﱂ ﻳﺼ ﱢﻞ ﺑﻴﻨﻬﻤﺎ ﺷﻴﺌﹰﺎ) .(١ﻭﻗﺪ ﻓﺄﻗﻴﻤ ِ ﺭﻭﻯ :ﺃﻧﻪ ﺻﻼﱠﳘﺎ ﺑﺄﺫﺍﻧﲔ ﻭﺇﻗﺎﻣﺘﲔ ،ﻭﺭﻭﻯ ﺑﺈﻗﺎﻣﺘﲔ ﺑﻼ ﺃﺫﺍﻥ ،ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﺻﻼﳘﺎ ﺑﺄﺫﺍﻥ ﻭﺇﻗﺎﻣﺘﲔ ،ﻛﻤﺎ ﻓﻌﻞ ﺑﻌﺮﻓﺔ. ﰒ ﻧﺎﻡ ﺣﱴ ﺃﺻﺒﺢ ،ﻭﱂ ﻳﺤﻰ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ،ﻭﻻ ﺻ ﺢ ﻋﻨﻪ ﰲ ﺇﺣﻴﺎﺀ ﹶﻟﻴﻠﺘﻰ ﺍﻟﻌﻴﺪﻳﻦ ﺷﺊ. ﻉ ﺍﻟﻔﺠﺮ ،ﻭﻛﺎ ﹶﻥ )ﻭﹶﺃ ِﺫ ﹶﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻟِﻀﻌﻔ ِﺔ ﺃﻫﻠِﻪ ﺃﻥ ﻳﺘﻘ ﺪﻣﻮﺍ ﺇﱃ ِﻣﻨﻰ ﹶﻗﺒ ﹶﻞ ﻃﹸﻠﻮ ِ )(٢ ﺲ( ﺣﺪﻳﺚ ﳉ ﻤ ﺮ ﹶﺓ ﺣﱴ ﺗﻄﹸﻠ ﻊ ﺍﻟﺸﻤ ﺫﻟﻚ ﻋِﻨﺪ ﻏﻴﺒﻮﺑ ِﺔ ﺍﻟ ﹶﻘ ﻤﺮِ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ﻳ ﺮﻣﻮﺍ ﺍ ﹶ ﺻﺤﻴﺢ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻏﲑﻩ. ﺚ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ) :ﺃﺭﺳ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﹸﺄﻡ ﺳﻠﻤ ﹶﺔ ﻟﻴﻠ ﹶﺔ ﺍﻟﻨﺤﺮِ، ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺠﺮِ ،ﰒ ﻣﻀﺖ ،ﻓﺄﻓﺎﺿﺖ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻴﻮ ﻡ ﺍﻟﺬﻯ ﻳﻜﻮ ﹸﻥ ﺭﺳﻮﻝ ﺖ ﺍﳉﻤﺮﺓ ﹶﻗﺒ ﹶﻞ ﺍﻟ ﹶﻔ ﻓﺮ ﻣ ِ )(٣ ﺍﻟﻠﱠﻪ ج ،ﺗﻌﲎ ﻋﻨﺪﻫﺎ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻓﺤﺪﻳﺚ ﻣﻨﻜﺮ ،ﺃﻧﻜﺮﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ،ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ ﺃﻥ ﻓﻴﻪ :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻮﺍﰱ ﺻﻼ ﹶﺓ ﺍﻟﺼﺒﺢ 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: )ﺗﻮﺍﻓﻴﻪ ﲟﻜﺔ( ،ﻭﻛﺎﻥ ﻳﻮﻣﻬﺎ ،ﻓﺄﺣﺐ ﺃﻥ ﺗﻮﺍِﻓﻴﻪ ،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 ﺗﻮﺍﻓﻴﻪ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﲟﻜﺔ( ،ﱂ ﻳﺴﻨﺪﻩ ﻏﲑﻩ، ﺯﻳﻨﺐ ﺑﻨ ِ ﻭﻫﻮ ﺧﻄﺄ. ﻼ) :ﺇﻥ ﺍﻟﻨﱮ ج ،ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻮﺍِﻓﻴﻪ ﺻﻼ ﹶﺓ ﺍﻟﺼﺒﺢ ﻳﻮ ﻡ ﻭﻗﺎﻝ ﻭﻛﻴﻊ :ﻋﻦ ﺃﺑﻴﻪ ﻣﺮﺳ ﹰ ﱮ ج ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﻗﺖ ﺍﻟﺼﺒﺢ ،ﻣﺎ ﺐ ﺃﻳﻀﺎﹰ ،ﺃﻥ ﺍﻟﻨ ﺍﻟﻨﺤﺮ ﲟﻜﺔ( ،ﺃﻭ ﳓﻮ ﻫﺬﺍ ،ﻭﻫﺬﺍ ﺃﻋﺠ ﺖ ﺇﱃ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻓﺴﺄﻟﺘﻪ ،ﻓﻘﺎﻝ :ﻋﻦ ﻫﺸﺎﻡ ﻋﻦ ﻳﺼﻨ ﻊ ﲟﻜﺔ؟ ﻳﻨﻜﺮ ﺫﻟﻚ .ﻗﺎﻝ :ﻓﺠﺌ ﺃﺑﻴﻪ) :ﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻮﺍﰱ( ﻭﻟﻴﺲ )ﺗﻮﺍﻓﻴﻪ( ﻗﺎﻝ :ﻭﺑﲔ ﹶﺫﻳ ِ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) :ﺗﻮﺍﻓﻴﻪ( ،ﻭﺇﳕﺎ ﻗﺎﻝ ﻭﻛﻴﻊ :ﺗﻮﺍﰱ ِﻣﻨﻰ .ﻭﺃﺻﺎﺏ ﰲ ﻗﻮﻟﻪ: )ﺗﻮﺍﰱ( ﻛﻤﺎ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻪ ،ﻭﺃﺧﻄﺄ ﰲ ﻗﻮﻟﻪِ ) :ﻣﻨﻰ(. 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 :ﻗﺪﻣﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺖ ﺖ ﺇﱃ ﻣﻜﺔ ،ﻓﺼﻠﻴ ﺖ ﺑﻠﻴﻞ ،ﰒ ﻣﻀﻴ ج ﻓﻴﻤﻦ ﻗﺪﻡ ﻣﻦ ﺃﻫﻠﻪ ﻟﹶﻴﻠﹶﺔ ﺍﳌﺰﺩِﻟﻔﹶﺔ .ﻗﺎﻟﺖ :ﻓﺮﻣﻴ ﺖ ﺇﱃ ِﻣﻨﻰ(. 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 ﺳﻮﺩ ﹸﺓ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﻟﻴﹶﻠ ﹶﺔ ﺍﳌﺰ ﺩِﻟﻔﹶﺔ ،ﺃﻥ ﺗ ﺪﹶﻓ ﻊ ﹶﻗﺒﻠﹶﻪ ،ﻭﹶﻗﺒ ﹶﻞ ﻋﺎﺋﺸﺔ ،ﻗﺎﻟﺖ) :ﺍﺳﺘﺄﺫﻧ ﺴﻨﺎ ﺣﺘﻰ ﺖ ﹶﻗﺒ ﹶﻞ ﺩ ﹾﻓ ِﻌﻪِ ،ﻭ ﺣِﺒ ﺨ ﺮ ﺟ ﺖ ﺍ ﻣﺮﺃﺓ ﹶﺛِﺒ ﹶﻄﺔﹰ ،ﻗﺎﻟﹶﺖ :ﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟﻬﺎ ،ﹶﻓ ﺣ ﹾﻄ ﻤ ِﺔ ﺍﻟﻨﺎﺱِ ،ﻭﻛﹶﺎﻧ ِ ﺐ ﺤﻨﺎ ،ﹶﻓ ﺪﹶﻓ ﻌﻨﺎ ِﺑ ﺪ ﹾﻓ ِﻌﻪِ ،ﻭ َﻷ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﺍ ﺳﺘﹶﺄ ﹶﺫﻧﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﹶﻛﻤﺎ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧﺘﻪ ﺳ ﻮ ﺩﺓﹸ ﹶﺃ ﺣ ﺻﺒ ﹶﺃ ﺡ ِﺑ ِﻪ() .(١ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ،ﻳﺒﻴﻦ ﺃﻥ ﻧﺴﺎﺀﻩ ﻏﲑ ﺳﻮﺩﺓ ،ﺇﳕﺎ ﺩﻓﻌﻦ ﱃ ِﻣ ﻦ ﻣ ﹾﻔﺮﻭ ٍ ﺇﱠ ﻣﻌﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲝﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﻏﲑﻩ ﻋﻨﻬﺎ ،ﺃﻥ ﺭﺳﻮﻝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٢٣/٣ﻭﻣﺴﻠﻢ ).(١٢٩٠
١٦٣ ﲔ ﺍﳉﻤﺮﺓ ،ﰒ ﺗﺼﺒﺢ ﰲ ﻣﱰﳍﺎ، ﺍﻟﻠﱠﻪ ج )ﺃﻣﺮ ﻧِﺴﺎﺀَﻩ ﺃﻥ ﳜﺮ ﺟ ﻦ ِﻣ ﻦ ﺟﻤﻊ ﹶﻟﻴﹶﻠ ﹶﺔ ﺟ ﻤﻊٍ ،ﻓﹶﲑ ِﻣ ﻭﻛﺎﻧﺖ ﺗﺼﻨ ﻊ ﺫﻟﻚ ﺣﱴ ﻣﺎﺗﺖ().(١ ﻗﻴﻞ :ﻳﺮﺩﻩ ﳏﻤﺪ ﺑﻦ ﲪﻴﺪ ﺃﺣﺪ ﺭﻭﺍﺗﻪ ،ﻛ ﱠﺬﺑﻪ ﻏ ﲑ ﻭﺍﺣﺪ .ﻭﻳﺮﺩﻩ ﺃﻳﻀﹰﺎ :ﺣﺪﻳﺜﹸﻬﺎ ﺍﻟﺬﻯ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻛﻤﺎ ﺍﺳﺘﺄ ﹶﺫﻧﺘﻪ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻭﻗﻮﳍﺎ ) :ﻭ ِﺩ ﺩﺕ ﺃﱏ ﻛﻨﺖ ﺍﺳﺘﺄﺫﻧ ﺳﻮﺩﺓ(. ﺐ ﺃﻧﻜﻢ ﻳﻤﻜﻨﻜﻢ 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 ﺍﺑ ﻦ ﻋﺒﺎ ِ ﻚ ﺍﻟﻠﱠﻴﹶﻠ ﹶﺔ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﹶﻗﺪﻡ ِﺗ ﹾﻠ ﻓﻴﻤﻦ ﻗﺪﻡ .ﻭﺛﺒﺖ ﺃﻧﻪ ﻗﺪﻡ ﺳﻮﺩﺓ ،ﻭﺛﺒﺖ ﺃﻧﻪ ﺣﺒﺲ ﻧِﺴﺎﺀﻩ ﻋﻨﺪﻩ ﺣﱴ ﺩﻓﻌﻦ ﺑﺪﻓﻌﻪ. ﺚ ﺃﹸﻡ ﺣﺒﻴﺒﺔﹶ ،ﺍﻧﻔﺮﺩ ﺑﻪ ﻣﺴﻠﻢ .ﻓﺈﻥ ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ ،ﻓﻬﻰ ﺇﺫﹰﺍ ﻣﻦ ﺍﻟﻀﻌﻔﺔ ﺍﻟﱴ ﻗﺪﻣﻬﺎ. ﻭﺣﺪﻳ ﹸ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲟﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻥ ﺍﻟﻨﱮ ج) :ﺑﻌﺚ ﺤﺮِ ،ﹶﻓ ﺮ ﻣﻮﺍ ﺍﳉﻤﺮﺓ ﻣﻊ ﺍﻟﻔﺠﺮ() .(٣ﻗﻴﻞ :ﻧﻘ ﺪ ﻡ ﻋﻠﻴﻪ ﺣﺪﻳﺜﹶﻪ ﺑﻪ ﻣﻊ ﺃﻫﻠﻪ ﺇﱃ ِﻣﻨﻰ ﻳ ﻮ ﻡ ﺍﻟﻨ ﱮ ج ﻗﺪﻡ ﺿﻌﻔ ﹶﺔ ﺃﻫِﻠ ِﻪ ﺍﻵﺧﺮ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﻳﻀﹰﺎ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ﻭﺻﺤﺤﻪ ،ﺃﻥ ﺍﻟﻨ ﺲ() .(٤ﻭﻟﻔﻆ ﺃﲪﺪ ﻓﻴﻪ :ﹶﻗ ﺪ ﻣﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺸ ﻤ ﳉ ﻤ ﺮ ﹶﺓ ﺣﺘﻰ ﺗ ﹾﻄﻠﹸ ﻊ ﺍﻟ ﻭﻗﺎﻝ) :ﻻ ﺗ ﺮﻣﻮﺍ ﺍ ﹶ ﺠ ﻌ ﹶﻞ ﻳ ﹾﻠ ﹶﻄﺢ ﹶﺃ ﹾﻓﺨﺎ ﹶﺫﻧﺎ ﻭﻳﻘﹸﻮ ﹸﻝ: ﺕ ﹶﻟﻨﺎ ِﻣ ﻦ ﺟ ﻤﻊٍ ،ﹶﻓ ﺐ ﻋﻠﹶﻰ ﺣ ﻤﺮﺍ ٍ ﺃﹸ ﹶﻏﻴِﻠ ﻤ ﹶﺔ ﺑﲎ ﻋﺒ ِﺪ ﺍﳌﹸﻄﱠِﻠ ِ ﺸﻤﺲ( .ﻷﻧﻪ ﺃﺻﺢ ﻣﻨﻪ ،ﻭﻓﻴﻪ ﻰ ﺍﻟﻨﱮ ﳉ ﻤ ﺮ ﹶﺓ ﺣﺘﻰ ﺗ ﹾﻄﻠﹸ ﻊ ﺍﻟ ﻯ ﺑﲎ؛ ﻻ ﺗ ﺮﻣﻮﺍ ﺍ ﹶ )ﹶﺃ ج ﻋﻦ ﺭﻣﻰ ﺍﳉﻤﺮﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ،ﻭﻫﻮ ﳏﻔﻮﻅ ﺑﺬﻛﺮ ﺍﻟﻘﺼﺔ ﻓﻴﻪ .ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺇﳕﺎ ﻓﻴﻪ :ﺃﻢ ﺭﻣﻮﻫﺎ ﻣﻊ ﺍﻟﻔﺠﺮ ،ﰒ ﺗﺄﻣﻠﻨﺎ ﻓﺈﺫﺍ ﺃﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﻴ ﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ،ﻓﺈﻧﻪ ﺃﻣﺮ ﺍﻟﺼﺒﻴﺎﻥ ﺃﻥ ﻻ ﻳﺮﻣﻮﺍ ﺍﳉﻤﺮﺓ ﺣﱴ ﺗﻄﹸﻠ ﻊ ﺍﻟﺸﻤﺲ ،ﻓﺈﻧﻪ ﻻ ﻋﺬﺭ ﳍﻢ ﰲ ﺗﻘﺪﱘ ﺍﻟﺮﻣﻰ، ﺲ ﻟﻠﻌﺬﺭ ﻭﺍﳋﻮﻑ ﻋﻠﻴﻬﻦ ﻣﻦ ﻣﺰﺍﲪﺔ ﺸ ﻤ ِ ﻉ ﺍﻟ ﺃﻣﺎ ﻣﻦ ﻗﺪﻣﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻓﺮ ﻣﻴ ﻦ ﻗﺒﻞ ﻃﻠﻮ ِ ﺍﻟﻨﺎﺱ ﻭ ﺣ ﹾﻄ ِﻤﻬِﻢ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴـﻨﺔ 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 ِﻛﺒ ٍ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 ﺍﻟﺴـﻨﺔ ،ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻌﺠﻴ ﹸﻞ ﺑﻌﺪ ﻏﻴﺒﻮﺑﺔ ﺍﻟﻘﻤﺮ ،ﻻ ﻧﺼﻒ ﺲ ﻣﻊ ﻣﻦ ﺣﺪﻩ 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. ﳊﺮﺍﻡِ ،ﻓﺎﺳﺘﻘﺒﻞ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﺃﺧﺬ ﰲ ﺍﻟﺪﻋﺎﺀ ﺸ ﻌ ِﺮ ﺍ ﹶ ﺐ ﺣﱴ ﺃﺗﻰ ﻣﻮِﻗﻔﹶﻪ ﻋﻨﺪ ﺍ ﹶﳌ ﰒ ﺭ ِﻛ ﻭﺍﻟﺘﻀﺮﻉ ،ﻭﺍﻟﺘﻜﺒﲑ ،ﻭﺍﻟﺘﻬﻠﻴﻞِ ،ﻭﺍﻟﺬﱢﻛﺮِ ،ﺣﱴ ﺃﺳﻔﺮ ﺟ ﺪﺍﹰ ،ﻭﺫﻟﻚ ﻗﺒ ﹶﻞ ﻃﹸﻠﻮﻉ ﺍﻟﺸﻤﺲ. ﻀﺮﺱ ﺍﻟﻄﱠﺎﺋﻰ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﺇﻧﻰ ِﺟﹾﺌﺖِ ﻣ ﻦ ﺟﺒﹶﻠ ﻰ ﻭﻫﻨﺎﻟﻚ ﺳﺄﻟﻪ ﻋ ﺮ ﻭﺓﹸ ﺑ ﻦ ﻣ ﺖ ﻧ ﹾﻔﺴِﻰ ،ﻭﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺗ ﺮ ﹾﻛﺖِ ﻣ ﻦ ﺟﺒ ٍﻞ ﺇ ﱠﻻ ﻭﹶﻗ ﹾﻔﺖ ﻋﹶﻠﻴﻪ ،ﹶﻓ ﻬ ﹾﻞ ﺖ ﺭﺍﺣِﻠﱴ ،ﻭﺃﺗ ﻌﺒ ﻃ ﻰﺀٍ ،ﺃ ﹾﻛﹶﻠ ﹾﻠ ﻒ ﻣ ﻌﻨﺎ ﺣﺘﻰ ﻧ ﺪﹶﻓ ﻊ ﻭﹶﻗ ﺪ ﻟِﻰ ِﻣ ﻦ ﺣﺞ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ) :ﻣ ﻦ ﺷ ِﻬ ﺪ ﺻﻼﺗﻨﺎ ﻫ ِﺬ ِﻩ ﻭ ﻭﹶﻗ )(١ ﻼ ﺃ ﻭ ﻧﻬﺎﺭﺍﹰ ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺗ ﻢ ﺣﺠﻪ ،ﻭﻗﹶﻀﻰ ﺗ ﹶﻔﺜﹶﻪ( .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ: ﻚ ﻟﻴ ﹰ ﻒ ﺑ ﻌ ﺮﹶﻓ ﹶﺔ ﹶﻗﺒ ﹶﻞ ﺫِﻟ ﻭﹶﻗ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﺖ ﺎ ،ﺭﻛﻦ ﻛﻌﺮﻓﺔ ،ﻭﻫﻮ ﻑ ﲟﺰﺩﻟﻔﹶﺔ ﻭﺍﳌﺒﻴ ﻭﺬﺍ ﺍﺣﺘﺞ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﻮﻗﻮ ﺐ ﺍﺛﻨﲔ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﺍﺑ ِﻦ ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻣﺬﻫ ﺇﺑﺮﺍﻫﻴ ﻢ ﺍﻟﻨﺨﻌﻰ ،ﻭﺍﻟﺸﻌﱮ ،ﻭﻋﻠﻘﻤﺔ ،ﻭﺍﳊﺴ ﻦ ﺍﻟﺒﺼﺮﻯ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻷﻭﺯﺍﻋﻰ ،ﻭﲪﺎﺩ ﺑﻦ ﺃﰉ ﺳﻠﻴﻤﺎﻥ ،ﻭﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻯ ،ﻭﺃﰉ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﱠﻡ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﶈﻤﺪﺍﻥ :ﺍﺑ ﻦ ﺙ ﺣﺠﺞ ،ﻫﺬﻩ ﺇﺣﺪﺍﻫﺎ، ﺟﺮﻳﺮ ،ﻭﺍﺑﻦ ﺧﺰﳝﺔ ،ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﻟﻠﺸﺎﻓﻌﻴﺔ ،ﻭﳍﻢ ﺛﻼ ﹸ ﳊﺮﺍ ِﻡ﴾ ]ﺍﻟﺒﻘﺮﺓ.[١٩٨ : ﺸ ﻌ ِﺮ ﺍ ﹶ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﺎ ﹾﺫ ﹸﻛﺮﻭﺍ 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 ﻣﻦ ﱂ ﻳﺮﻩ ﺭﻛﻨﹰﺎ ﺑﺄﻣﺮﻳﻦ ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻟﻨﱮ ج ﻣ ﺪ ﻭﻗ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺑﺄﻳﺴﺮ ﺯﻣﺎﻥ ،ﺻﺢ ﻑ ﲟﺰﺩﻟﻔﺔ ﺭﻛﻨﹰﺎ ﱂ ﻳﺼ ﺢ ﺣﺠﻪ. ﺣﺠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻮﻗﻮ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺭﻛﻨﺎﹰ ،ﻻﺷﺘﺮﻙ ﻓﻴﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎﺀُ ،ﻓﻠﻤﺎ ﹶﻗ ﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻠﻴﻞ ،ﻋِﻠ ﻢ ﺃﻧﻪ ﻟﻴﺲ ﺑﺮﻛﻦ ،ﻭﰱ ﺍﻟﺪﻟﻴﻠﲔ ﻧﻈﺮ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﺇﳕﺎ ﻗﺪﻣﻬﻦ ﺑﻌﺪ ﺐ ﻫﻮ ﺫﻟﻚ .ﻭﺃﻣﺎ ﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ،ﻭﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺎ ﻟﺼﻼﺓ ﻋﺸﺎﺀ ﺍﻵﺧﺮﺓ ،ﻭﺍﻟﻮﺍﺟ ﺗﻮﻗﻴ ﺖ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﺇﱃ ﺍﻟﻔﺠﺮ ،ﻓﻼ ﻳﻨﺎﰱ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ﺭﻛﻨﺎﹰ ،ﻭﺗﻜﻮ ﹸﻥ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻭﻗﺘﹰﺎ ﳍﻤﺎ ﻛﻮﻗﺖ ﺍﻤﻮﻋﺘﲔ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕِ ،ﻭﺗﻀﻴﻴﻖ ﺍﻟﻮﻗﺖ ﻷﺣﺪﳘﺎ ﻻ ﻳﺨﺮﺟﻪ 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 ﻳﻠﺒﻰ ﰲ ﻣﺴﲑﻩ ،ﻭﺍﻧﻄﻠﻖ ﺃﹸﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﰲ ﻕ ﻗﹸﺮﻳﺶ. ﺳﺒﺎ ِ ﻂ ﻟﻪ ﺣﺼﻰ ﺍﳉِﻤﺎﺭ ،ﺳﺒ ﻊ ﺣﺼﻴﺎﺕٍ ،ﻭﱂ ﻭﰱ ﻃﺮﻳﻘﻪ ﺫﻟﻚ ﺃﻣﺮ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺃﻥ ﻳ ﹾﻠﻘﹸ ﹶ ﻳﻜﺴﺮﻫﺎ ﻣﻦ ﺍﳉﺒﻞ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻛﻤﺎ ﻳﻔﻌ ﹸﻞ ﻣﻦ ﻻ ﻋِﻠﻢ ﻋﻨﺪﻩ ،ﻭﻻ ﺍﻟﺘﻘﻄﻬﺎ ﺑﺎﻟﻠﻴﻞ ،ﻓﺎﻟﺘﻘﻂ ﻀ ﻬﻦ ﰲ ﹶﻛ ﱢﻔ ِﻪ ﻭﻳﻘﹸﻮ ﹸﻝ) :ﺑﹶﺄ ﻣﺜﹶﺎﻝ ﻫﺆﻻﺀ ﳋ ﹾﺬﻑِ ،ﻓﺠﻌﻞ ﻳﻨ ﹸﻔ ﻟﻪ ﺳﺒﻊ ﺣﺼﻴﺎﺕ ِﻣ ﻦ ﺣﺼﻰ ﺍ ﹶ )(١ ﻚ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﹸﻜ ﻢ ﺍﻟ ﻐﹸﻠﻮ ﰲ ﺍﻟﺪﻳﻦ( . ﻓﺎﺭﻣﻮﺍ ،ﻭﺇﻳﺎﻛﹸﻢ ﻭﺍﻟ ﻐﹸﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﺈﻧﻤﺎ 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 ﻳﻨﻈﹸﺮ ﺤﺞ ﻋﻨﻪ ،ﻭ ﺟ ﻌ ﹶﻞ ﺍﻟ ﹶﻔ ﺴﻚ ﻋﻠﹶﻰ ﺍﻟﺮﺍ ِﺣﹶﻠﺔِ ،ﻓﹶﺄ ﻣ ﺮﻫﺎ ﹶﺃ ﹾﻥ ﺗ ﺴﺘ ﻤ ِ ﻭﻛﺎ ﹶﻥ ﺷﻴﺨﹰﺎ ﹶﻛﺒِﲑﹰﺍ ﻻ ﻳ ﻀﻞﹸ ﺸ ﻖ ﺍﻵ ﺧﺮِ ،ﻭﻛﹶﺎﻥ ﺍﻟ ﹶﻔ ﺻ ﺮﹶﻓﻪ ﺇﻟﹶﻰ ﺍﻟ ﺿ ﻊ ﻳ ﺪﻩ ﻋﻠﹶﻰ ﻭ ﺟ ِﻬﻪِ ،ﻭ ﺇﹶﻟﻴﻬﺎ ﻭﺗﻨﻈﹸﺮ ﺇﹶﻟﻴﻪِ ،ﹶﻓ ﻮ ﺏ: ﺼﻮﺍ ﺻ ﺮﹶﻓﻪ ﻋ ﻦ ﻧ ﹶﻈ ِﺮ ِﻩ ﺇﹶﻟﻴﻬﺎ ،ﻭﺍﻟ ﺻﺮﻑ ﻭ ﺟ ﻬﻪ ﻋ ﻦ ﻧ ﹶﻈ ِﺮﻫﺎ ﺇﹶﻟﻴﻪِ ،ﻭﻗِﻴ ﹶﻞ : ﻭﺳِﻴﻤﺎﹰ ،ﹶﻓﻘِﻴ ﹶﻞ : )(٢ ﺃﻧﻪ ﹶﻓ ﻌﹶﻠﻪ ﻟﻸ ﻣﺮﻳﻦ ،ﻓﺈﻧﻪ ﰲ ﺍﻟﻘِﺼﺔ ﺟﻌﻞ ﻳﻨﻈﹸﺮ ﺇﻟﻴﻬﺎ ﻭﺗﻨﻈﹸﺮ ﺇﹶﻟﻴﻪ . ﺴﻚ، ﺴﺘ ﻤ ِ ﻭﺳﺄﻟﻪ ﺁﺧ ﺮ ﻫﻨﺎﻟﻚ ﻋﻦ ﹸﺃﻣﻪ ،ﻓﻘﺎﻝ :ﺇﻧﻬﺎ ﻋﺠﻮ ﺯ ﹶﻛِﺒ ﲑﺓﹲ ،ﻓﺈﻥ ﺣ ﻤ ﹾﻠﺘﻬﺎ ﹶﻟ ﻢ ﺗ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٣٤٧ ،٢٥١/١ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٦٨/٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٠٢٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) ،(٣٥٩/١ﻭﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٠٠/٣ﻭﻣﺴﻠﻢ ) ،(١٣٣٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(١٨٠٩
١٦٦ ﺿﻴﻪ(؟ ﺖ ﻗﹶﺎ ِ ﺖ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻋﻠﻰ ﹸﺃﻣﻚ ﺩﻳ ﻦ ﹶﺃﻛﹸﻨ ﺖ ﺃ ﹾﻥ ﹶﺃ ﹾﻗﺘﻠﹶﻬﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﹶﺃ ﺭﹶﺃﻳ ﻭﺇ ﹾﻥ ﺭﺑ ﹾﻄﺘﻬﺎ ﺧﺸِﻴ ﻚ().(١ ﺤﺞ ﻋ ﻦ ﺃﹸ ﻣ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌ ﻢ .ﻗﹶﺎ ﹶﻝ) :ﹶﻓ ﺴﺮٍ ،ﺣﺮﻙ ﻧﺎﻗﺘﻪ ﻭﺃﺳﺮﻉ ﺍﻟﺴﲑ ،ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ 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 ﻫﻨﺎِﻟ ﺍﻟﱴ ﻧﺰﻝ ﻓﻴﻬﺎ ﺑﺄ ﺴ ﺮ ﻓﻴﻪ ،ﺃﻯ :ﺃﻋﲕ ،ﻭﺍﻧﻘﻄﻊ ﻋﻦ ﺤﺴﺮ ،ﻷﻥ ﺍﻟﻔﻴﻞ ﺣ ﻯ ﻣ ﻭﻟﺬﻟﻚ ﺳﻤﻰ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻯ ﻭﺍﺩ ﳊ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﻣﻜﺔ ،ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﰲ ﺳﻠﻮﻛﻪ ﺍ ِ ﺠ ﺮ ﺩِﻳﺎ ﺭ ﲦﻮﺩ ،ﻓﺈﻧﻪ ﺗﻘﻨﻊ ﺑﺜﻮﺑﻪ ،ﻭﺃﺳﺮﻉ ﺴﻴ ﺮ).(٢ ﺍﻟ ﺥ ﺑﲔ ِﻣﻨﻰ ﻭﺑﲔ ﻣﺰ ﺩﻟِﻔﺔ ،ﻻ ﻣِﻦ ﻫﺬﻩ ،ﻭﻻ ﻣِﻦ ﻫﺬﻩ ،ﻭﻋ ﺮﻧﺔﹸ :ﺑﺮﺯﺥ ﺤﺴﺮ :ﺑﺮﺯ ﻭ ﻣ ﺑﲔ ﻋﺮﻓﺔ ﻭﺍﳌﺸﻌ ِﺮ ﺍﳊﺮﺍﻡ ،ﻓﺒﲔ ﹸﻛﻞﱢ ﻣﺸﻌﺮﻳﻦ ﺑﺮﺯﺥ ﻟﻴﺲ ﻣﻨﻬﻤﺎ ،ﻓ ِﻤﻨﻰ :ﻣﻦ ﺍﳊﺮﻡ ،ﻭﻫﻰ ﺤﺴﺮ :ﻣﻦ ﺍﳊﺮﻡ ،ﻭﻟﻴﺲ ﲟﺸﻌﺮ ،ﻭﻣﺰﺩﻟﻔﺔ :ﺣﺮﻡ ﻭﻣﺸﻌﺮ ،ﻭﻋ ﺮﻧﺔﹸ ﻟﻴﺴﺖ ﻣﺸﻌﺮ ،ﻭ ﻣ ﻣﺸﻌﺮﺍﹰ ،ﻭﻫﻰ ﻣﻦ ﺍﳊﻞ ،ﻭﻋﺮﻓﺔ :ﺣِﻞ ﻭﻣﺸﻌﺮ. ﻭﺳﻠﻚ ج ﺍﻟﻄﺮﻳ ﻖ ﺍﻟﻮﺳﻄﻰ ﺑﲔ ﺍﻟﻄﺮﻳﻘﲔ ،ﻭﻫﻰ ﺍﻟﱴ ﲣﺮﺝ ﻋﻠﻰ ﺍﳉﻤﺮﺓ ﺍﻟﻜﹸﱪﻯ، ﺖ ﻋﻦ ﻳﺴﺎ ِﺭﻩ، ﺣﱴ ﺃﺗﻰ ِﻣﻨﻰ ،ﻓﺄﺗﻰ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﻓﻮﻗﻒ ﰲ ﺃﺳﻔ ِﻞ ﺍﻟﻮﺍﺩﻯ ،ﻭﺟﻌﻞ ﺍﻟﺒﻴ ﻭ ِﻣﻨﻰ 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 ﻳﹶﻠﺒﻰ 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 ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺛﺎﺑﺘﺔ ،ﻭﺇﻥ ﺤ ِﺮ ِﻡ ﺑﺎ ﹶﳌ ﺍﺳﺘﻈﻼﻝ ﺍﳌﹸ ﻛﺎﻧﺖ ﺑﻌﺪﻩ ﰲ ﺃﻳﺎﻡ ِﻣﻨﻰ ،ﻓﻼ ﺣﺠﺔ ﻓﻴﻬﺎ ،ﻭﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎ ﹲﻥ ﰲ ﺃﻯ ﺯﻣﻦ ﻛﺎﻧﺖ. ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ رﺟﻮﻋﻪ ج إﻟﻰ ِﻣﻨَﻰ وﺧﻄﺒﺘﻪ ﻓﻴﻬﺎ
ﺱ ﺧﻄﺒﺔ ﺑﻠﻴﻐﺔ ﺃﻋﻠﻤﻬﻢ ﻓﻴﻬﺎ ﲝﺮﻣﺔ ﻳﻮ ِﻡ ﺍﻟﻨﺤﺮ ﰒ ﺭﺟﻊ ﺇﱃ ِﻣﻨﻰ ،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 ِﻟﻤﻦ ﻭﲢﺮﳝﻪ ،ﻭﻓﻀﻠﻪ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ،ﻭﺣﺮﻣﺔ ﻣﻜ ﹶﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﻼﺩ ،ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟ ﺱ ﺑِﺄ ﺧ ِﺬ ﻣﻨﺎ ِﺳ ِﻜ ِﻬ ﻢ ﻋﻨﻪ ،ﻭﻗﺎﻝ) :ﹶﻟ ﻌﻠﱢﻰ ﻻ ﹶﺃ ﺣﺞ ﺑ ﻌ ﺪ ﻋﺎﻣِﻰ ﺏ ﺍﻟﱠﻠﻪِ ،ﻭﹶﺃ ﻣ ﺮ ﺍﻟﻨﺎ ﻗﹶﺎ ﺩﻫﻢ ِﺑ ِﻜﺘﺎ ِ ﻫﺬﺍ().(١ ﺱ ﺃﻥ ﻻ ﻳﺮﺟﻌﻮﺍ ﻭﻋﻠﱠﻤﻬﻢ ﻣﻨﺎﺳﻜﻬﻢ ،ﻭﺃﻧﺰ ﹶﻝ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻣﻨﺎﺯﻟﹶﻬﻢ ،ﻭﺃﻣ ﺮ ﺍﻟﻨﺎ ﺏ ﺑ ﻌﺾٍ ،ﻭﹶﺃ ﻣ ﺮ ﺑِﺎﻟﺘﺒﻠِﻴ ِﻎ ﻋﻨﻪ ،ﻭﹶﺃ ﺧﺒ ﺮ ﹶﺃﻧ ﻪ ﺭﺏ ﻣﺒﻠﱠ ٍﻎ ﹶﺃ ﻭﻋﻰ ﻀﻬﻢ ِﺭﻗﹶﺎ ﻀ ِﺮﺏ ﺑ ﻌ ﺑ ﻌ ﺪﻩ ﻛﹸﻔﱠﺎﺭﹰﺍ ﻳ ِﻣ ﻦ ﺳﺎ ِﻣ ٍﻊ).(٢ ﻭﻗﺎﻝ ﰲ ﺧﻄﺒﺘﻪ) :ﻻ ﻳﺠﲎ ﺟﺎ ٍﻥ ﺇﻻ ﻋﻠﻰ ﻧ ﹾﻔﺴِﻪ().(٣ ﺱ ﺣﻮﳍﻢ ،ﻭﻓﺘﺢ ﺍﻟﻠﱠﻪ ﻭﺃﻧﺰﻝ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻋﻦ ﳝﲔ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﺍﻷﻧﺼﺎ ﺭ ﻋﻦ ﻳﺴﺎﺭﻫﺎ ،ﻭﺍﻟﻨﺎ ﻉ ﺍﻟﻨﺎﺱ ﺣﱴ ﲰﻌﻬﺎ ﺃﻫ ﹸﻞ ِﻣﻨﻰ ﰲ ﻣﻨﺎﺯﳍﻢ. ﻟﻪ ﺃﲰﺎ ﺴﻜﹸﻢ ،ﻭﺻﻮﻣﻮﺍ ﺷ ﻬ ﺮﻛﹸﻢ، ﺻﻠﱡﻮﺍ ﺧ ﻤ ﻭﻗﺎﻝ ﰲ ﺧﻄﺒﺘﻪ ﺗﻠﻚ) :ﺍ ﻋﺒﺪﻭﺍ ﺭﺑﻜﻢ ،ﻭ ﻭﺃﹶﻃﻴﻌﻮﺍ ﺫﺍ ﹶﺃ ﻣ ِﺮﻛﹸﻢ ،ﺗ ﺪﺧﻠﻮﺍ ﺟﻨﺔ ﺭﺑﻜﹸﻢ().(٤ ﻭﻭﺩﻉ ﺣﻴﻨﺌﺬ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻟﻮﺍ :ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ. ﻭﻫﻨﺎﻙ ﺳﺌ ﹶﻞ ﻋﻤﻦ ﺣﻠﻖ ﻗﺒﻞ ﺃﻥ ﻳﺮﻣﻰ ،ﻭﻋﻤﻦ ﺫﺑﺢ ﻗﺒﻞ ﺃﻥ ﻳﺮﻣﻰ ،ﻓﻘﺎﻝ) :ﻻ ﺝ( ﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﺑﻦ ﻋﻤﺮﻭ) :ﻣﺎ ﺭﺃﻳﺘﻪ 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 ِﲟﻨﻰ ،ﻓﻨﺤﺮ ﺛﻼﺛﹰﺎ ﻭﺳﺘﲔ ﺑ ﺪﻧﺔ ﺑﻴﺪﻩ ،ﻭﻛﺎﻥ ﻳﻨﺤﺮﻫﺎ ﻗﺎﺋِﻤﺔﹰ، ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍ ﹶﳌﻨ ﻣﻌﻘﻮﻟ ﹰﺔ ﻳﺪﻫﺎ ﺍﻟﻴﺴﺮﻯ) .(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 ﻳﻨ ﺤﻦ ﳉﺰﺍﺭ ﰲ ِﺟﺰﺍﺭﺗِﻬﺎ ،ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ،ﻭﻗﺎﻝ :ﻧ ﻭﺟﻠﻮﺩِﻫﺎ ﰲ ﺍﳌﺴﺎﻛﲔ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻻ ﻳﻌِﻄ ﻰ ﺍ ﹶ ﺗ ﻌﻄِﻴ ِﻪ ﻣِﻦ ِﻋﻨ ِﺪﻧﺎ ،ﻭﻗﹶﺎ ﹶﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ﺍ ﹾﻗﺘ 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 ،ﻟﺒﻰ ﺴﺒﺢ ،ﻓﻠﻤﺎ ﻋ ﹶ ﺐ ﺭﺍﺣِﻠﺘﻪ ،ﻓﺠﻌﻞ ﻳ ﻬﻠﱢ ﹸﻞ ﻭﻳ ﺕ ﺎ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ،ﺭ ِﻛ ﻓﺒﺎ ﺤ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ِﺑﻴ ِﺪ ِﻩ ﺳﺒ ﻊ ﺑ ﺪ ِﻥ ﺤﻠﱡﻮﺍ ،ﻭﻧ ِﺑ ِﻬﻤﺎ ﺟﻤِﻴﻌﺎﹰ ،ﻓﻠﻤﺎ ﺩ ﺧ ﹶﻞ ﻣ ﱠﻜﺔﹶ ،ﹶﺃ ﻣ ﺮﻫﻢ ﺃﹶﻥ ﻳ ِ ﺤﻴﻦ() .(٤ﻓﺎﳉﻮﺍﺏ :ﺃﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﺍﳊﺪﻳﺜﲔ. ﺸﻴ ِﻦ ﹶﺃ ﻣﹶﻠ ﺿﺤﻰ ﺑِﺎ ﹶﳌﺪِﻳﻨ ِﺔ ﹶﻛﺒ 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 ﺑﺪﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ ،ﻭﺃﻧﻪ ﺃﻣﺮ ﻣﻦ 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 ﻳﺸﺎﻫﺪ 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 ﺑﺪﻥ 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 ﺮﺑ ِ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 ﺳﺎِﺋﺮﻫﺎ().(١ ﲔ ِﺑﻴ ِﺪﻩِ ،ﻭﺃﻣﺮﱏ ﻓﻨﺤﺮ ﺤ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺑ ﺪﻧﻪ ،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 ﻳﺸﺎﻫﺪﻩ 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 ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﺍﻷﻳﺎ ِﻡ ِﻋﻨ ﺪ ﺍﻟﻠﱠ ِﻪ ﻳ ﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﹸﺛﻢ ﻳ ﻮﻡ ﺍﻟ ﹶﻘ ﺮ( .ﻭﻫﻮ ﺍﻟﻴﻮ ﻡ ﺍﻟﺜﺎﱏ .ﻗﺎﻝ :ﻭﻗﹸ ﺮ ﺖ ﺟﻨﻮﺑﻬﺎ ﻗﹶﺎ ﹶﻝ :ﹶﻓﺘ ﹶﻜﻠﱠ ﻢ ِﺑ ﹶﻜِﻠ ﻤ ٍﺔ ﺲ ﹶﻓ ﹶﻄ ِﻔ ﹾﻘ ﻦ ﻳ ﺰ ﺩِﻟﻔﹾﻦ ﺇﹶﻟﻴ ِﻪ ﺑﹶﺄﻳِﺘ ِﻬ ﻦ ﻳﺒ ﺪﺃﹸ؟ ﹶﻓﹶﻠﻤﺎ ﻭ ﺟﺒ ﺕ ﺧ ﻤ ﺑ ﺪﻧﺎ ﺧ ِﻔﻴ ٍﺔ ﹶﻟ ﻢ ﹶﺃ ﹾﻓ ﻬ ﻤﻬﺎ ،ﹶﻓﻘﹸ ﹾﻠﺖ :ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﻗﺎﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ﺍ ﹾﻗﺘﻄﹶﻊ َ().(٢ ﺏ ﺇﻟﻴﻪ ﺟﻤﻠﺔ ،ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺗﻘﺮﺏ ﺇﻟﻴﻪ ﺃ ﺭﺳﺎﻻﹰ، ﻗﻴﻞ :ﻧﻘﺒﻠﻪ ﻭﻧﺼﺪﻗﻪ ،ﻓﺈﻥ ﺍﳌﺎﺋﺔ ﱂ ﺗ ﹶﻘ ﺮ ﺲ ﺑ ﺪﻧﺎﺕ ﺭ ﺳﻼﹰ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺮ ﺳ ﹸﻞ ﻳﺒﺎ ِﺩ ﺭ ﹶﻥ ﻭﻳﺘ ﹶﻘ ﺮﺑ ﻦ ﺇﹶﻟﻴ ِﻪ ﻟِﻴﺒﺪﺃ ﺑ ﹸﻜﻞﱢ ﺏ ﻣﻨﻬﻦ ﺇﻟﻴﻪ ﲬ ﻓﻘﹸ ﺮ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻯ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺑﻜﺮ ﹶﺓ ﰲ ﺤﻴ ِﻦ ﺸﻴ ِﻦ ﹶﺃ ﻣﹶﻠ ﱮ ج ﻳﻮ ﻡ ﺍﻟﻨﺤ ِﺮ ِﲟﻨﻰ ،ﻭﻗﺎﻝ ﰲ ﺁﺧﺮﻩ) :ﹸﺛﻢ ﺍﻧ ﹶﻜ ﹶﻔﹶﺄ ﺇﱃ ﹶﻛﺒ ﺧﻄﺒﺔ ﺍﻟﻨ )(٣ ﺤﻬﻤﺎ ،ﻭﺇﱃ ﺟ ﺰﻳ ﻌ ٍﺔ ِﻣ ﻦ ﺍﻟ ﻐﻨ ِﻢ ﻓﻘﺴﻤﻬﺎ ﺑﻴﻨﻨﺎ( ﻟﻔﻈﻪ ﳌﺴﻠﻢ . ﹶﻓ ﹶﺬﺑ 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 ﺿﺤﻰ ﺑﺎﳌﺪﻳﻨﺔ ﺑﻜﺒﺸﲔ ﺃﻣﻠﺤﲔ ﺃﻗﺮﻧﲔ ،ﻭﺃﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻌﻴﺪ ،ﰒ ﺍﻧﻜﻔﺄ ﺇﱃ ﻛﺒﺸﲔِ ،ﻓﻔﺼﻞ ﺃﻧﺲ ،ﻭﻣﻴﺰ ﺑﲔ ﳓﺮِﻩ ﲟﻜﺔ ﻟﻠﺒﺪﻥ ،ﻭﺑﲔ ﳓﺮﻩ ﺑﺎﳌﺪﻳﻨﺔ ﻟﻠﻜﺒﺸﲔ ،ﻭﺑﻴﻦ ﺃﻤﺎ ﻗِﺼﺘﺎﻥ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﲨﻴ ﻊ ﻣﻦ ﺫﻛﺮ ﳓﺮ ﺍﻟﻨﱮ ج ﺤ ﺮ ﺍﻹِﺑﻞﹶ ،ﻭﻫﻮ ﺍ ﹶﳍ ﺪﻯ ﺍﻟﺬﻯ ﺳﺎﻗﻪ ،ﻭﻫﻮ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﳓﺮ ﺍﻟﻐﻨﻢ ﻫﻨﺎﻙ ِﲟﻨﻰ ،ﺇﳕﺎ ﺫﻛﺮﻭﺍ ﺃﻧﻪ ﻧ ﺑﻼ ﺳﻮﻕ ،ﻭﺟﺎﺑﺮ ﻗﺪ ﻗﺎﻝ ﰲ ﺻﻔﺔ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ :ﺇﻧﻪ ﺭﺟﻊ ﻣﻦ ﺍﻟﺮﻣﻰ ﻓﻨﺤﺮ ﺍﻟﺒﺪﻥ ،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 ِﲟﻨﻰ ﻓﻮﻫِﻢ. ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺣﺰﻡ ،ﻭﻣﻦ ﺳﻠﻚ ﻣﺴﻠﻜﻪ .ﺃﻤﺎ ﻋﻤﻼ ِﻥ ﻣﺘﻐﺎِﻳﺮﺍﻥِ، ﻭﺣﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ ،ﻓﺬﻛﺮ ﺃﺑﻮ ﺑﻜﺮﺓ ﺗﻀﺤﻴﺘﻪ ﲟﻜﺔ ،ﻭﺃﻧﺲ ﺗﻀﺤﻴﺘﻪ ﺑﺎﳌﺪﻳﻨﺔ .ﻗﺎﻝ :ﻭﺫﺑﺢ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺍﻟﻐﻨﻢ ،ﻭﳓﺮ ﺍﻟﺒﻘ ﺮ ﻭﺍﻹﺑﻞﹶ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺿﺤﻰ 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 ِﺣﺪﺓ().(٣ ﺠ ِﺔ ﺍﻟ ﻮﺩﺍ ِ ﻭﰱ ﺍﻟﺴﻨﻦ) :ﺃﻧﻪ ﳓ ﺮ ﻋ ﻦ ﺁ ِﻝ ﳏ ﻤ ٍﺪ ﰲ ﺣ ﻉ ﻟﻪ ﺍﻟﺘﻀﺤﻴ ﹸﺔ ﻣﻊ ﺍ ﹶﳍﺪﻯ ،ﻭﺍﻟﺼﺤﻴ ﺢ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ :ﺍﻟﻄﺮﻳﻘ ﹸﺔ ﺝ ﺷِ ﺮ ﻭﻣﺬﻫﺒﻪ :ﺃﻥ ﺍﳊﺎ ﺍﻷﻭﱃ ،ﻭ ﻫﺪﻯ ﺍﳊﺎﺝ ﻟﻪ ﲟﱰﻟﺔ ﺍﻷُﺿﺤﻴﺔ ﻟﻠﻤﻘﻴﻢ ،ﻭﱂ ﻳﻨ ﹸﻘ ﹾﻞ ﺃﺣ ﺪ ﺃﻥ ﺍﻟﻨﱮ ج ،ﻭﻻ ﻯ ﻭﺍﻷُﺿﺤﻴﺔ ،ﺑﻞ ﻛﺎﻥ ﻫﺪﻳﻬﻢ ﻫﻮ ﺃﺿﺎﺣﻴﻬﻢ ،ﻓﻬﻮ ﻫﺪﻯ ِﲟﻨﻰ، ﺃﺻﺤﺎﺑﻪ ،ﲨﻌﻮﺍ ﺑﲔ ﺍ ﹶﳍ ﺪ ِ ﻭﺃﹸﺿﺤﻴ ﹲﺔ ﺑﻐﲑﻫﺎ. )(٤ ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﺎﺋﺸﺔ) :ﺿﺤﻰ ﻋﻦ ﻧِﺴﺎﺋﻪ ﺑﺎﻟﺒﻘﺮ( ،ﻓﻬﻮ ﻫﺪﻯ ﺃﹸ ﹾﻃِﻠ ﻖ ﻋﻠﻴﻪ ﺍﺳ ﻢ ﺍﻷُﺿﺤﻴﺔ ،ﻭﺃﻦ ﹸﻛﻦ ﻣﺘﻤﺘﻌﺎﺕٍ ،ﻭﻋﻠﻴﻬﻦ ﺍ ﹶﳍ ﺪﻯ ،ﻓﺎﻟﺒﻘ ﺮ ﺍﻟﺬﻯ ﳓﺮﻩ ﻋﻨﻬﻦ ﻫﻮ ﺍ ﹶﳍ ﺪﻯ ﺍﻟﺬﻯ ﻳﻠﺰﻣﻬﻦ. 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 ،ﻭﺃﻳ ﺪ ﻗﻮﻟﻪ ﰲ ﺫﻟﻚ ،ﻓﺈﺎ ﻛﺎﻧﺖ ﻗﺎﺭﻧﺔ ﻭ ﻫﻦ ﻣﺘﻤﺘﻌﺎﺕ ،ﻭﻋﻨﺪﻩ ﻻ ﻫ ﺪ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻫِﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﺎﺋﺸﺔ) :ﺧﺮﺟﻨﺎ ﺖ ﻓﻴﻤﻦ ﺃﻫ ﱠﻞ ِﺑﻌﻤﺮﺓ ،ﻓﺨﺮﺟﻨﺎ ﺣﱴ ﺠ ِﺔ ،ﻓﻜﻨ ﳊ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻮﺍﻓﲔ ﳍِﻼﻝ ﺫﻯ ﺍ ِ ﹶﻗﺪِﻣﻨﺎ ﻣ ﱠﻜﺔﹶ ،ﻓﺄﺩﺭﻛﲎ ﻳﻮ ﻡ ﻋﺮﻓﺔ ﻭﺃﻧﺎ ﺣﺎﺋ ﱮ ﺕ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨ ﺾ ﱂ ﹶﺃ ِﺣﻞﱠ ﻣﻦ ﻋﻤﺮﺗﻰ ،ﻓﺸﻜﻮ ﳊ ﺞ() .ﻗﺎﻟﺖ: ج ،ﻓﻘﺎﻝ) :ﺩﻋﻰ ﻋ ﻤ ﺮﺗﻚ ﻭﺍﻧﻘﹸﻀﻰ ﺭﺃ ﺳﻚِ ،ﻭﺍ ﻣﺘﺸِﻄﻰ ،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 ﺼﺒ ِﺔ ﻭﻗﺪ ﻗﻀﻰ ﺍﻟﻠﱠﻪ ﺣﺠﻨﺎ ،ﺃﺭﺳ ﹶﻞ ﻣﻌﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﳊ ﻓﻔﻌﻠﺖ ،ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻟﻴﻠ ﹸﺔ ﺍ ﹶ ﺠﻨﺎ ﻭﻋﻤﺮﺗﻨﺎ ،ﻭﱂ ﻳﻜﻦ ﺖ ﺑﻌﻤﺮﺓ ،ﻓﻘﻀﻰ ﺍﻟﻠﱠﻪ ﺣ ﺑﻜﺮ ،ﻓﺄﺭﺩﻓﲎ ،ﻭﺧﺮﺝ ﺇﱃ ﺍﻟﺘﻨﻌِﻴﻢ ،ﻓﺄﻫﻠﻠ ﺻ ﻮ ﻡ().(١ ﰲ ﺫﻟﻚ ﻫﺪﻯ ﻭﻻ ﺻﺪﻗ ﹲﺔ ﻭﻻ ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﻓﺎﺳﺪ ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻦ ﺣﺰﻡ ﻋﻦ ﺍﻟﻨﺎﺱ .ﻭﺍﻟﺬﻯ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ ،ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺃﻥ ﺍﻟﻘﺎﺭِﻥ ﻳﻠﺰﻣﻪ ﺍ ﹶﳍ ﺪﻯ ،ﻛﻤﺎ ﻳﻠﺰﻡ ﺍﳌﺘﻤﺘﻊ ،ﺑﻞ ﻫﻮ ﻣﺘﻤﺘﻊ ﺣﻘﻴﻘﺔ ﰲ ﻟﺴﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ،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 ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ...ﻓﺬﻛﺮﺕ ﺠﻬﺎ ﻭﻋ ﻤﺮﺎ .ﻗﺎﻝ ﻫﺸﺎﻡ: ﺍﳊﺪﻳﺚ .ﻭﰱ ﺁﺧﺮﻩ :ﻗﺎﻝ ﻋﺮﻭﺓ ﰲ ﺫﻟﻚ) :ﺇﻧﻪ ﹶﻗﻀﻰ 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 ﻳﺮﻭﻯ ﺍﳌﺮ ُﺀ ﺣﺪﻳﺜﹰﺎ ﻳﺴﻨﺪﻩ ،ﰒ ﺼﻒ، ﻳﻔﱴ ﺑﻪ ﺩﻭﻥ ﺃﻥ ﻳﺴﻨﺪﻩ ،ﻓﻠﻴﺲ ﺷﺊ ﻣﻦ ﻫﺬﺍ ﲟﺘﺪﺍﻓﻊ ،ﻭﺇﳕﺎ ﻳﺘﻌﻠﱠﻞ ﲟﺜ ِﻞ ﻫﺬﺍ ﻣﻦ ﻻ ﻳﻨ ِ ﻭﻣﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ ،ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺫﻟﻚ :ﺃﻥ ﹸﻛ ﱠﻞ ﺛﻘﺔ ﻓﻤﺼﺪﻕ 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 ﺍﻟﻨﻘﱠﺎﺩ ﺃﻃﺒﺎﺀ ﻋﻠﻠﻪ ،ﻭﺃﻫﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺎ ،ﻭﻫﺆﻻﺀ ﻻ ﻳﻠﺘ ِﻔﺘﻮﻥ ﺇﱃ ﻗﻮﻝ ﻑ ﺍﻟﻨﻘﱠﺎﺩ، ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﳑﻦ ﻟﻴﺲ ﻟﻪ ﺫﻭﻗﹸﻬﻢ ﻭﻣﻌﺮﻓﺘﻬﻢ ﺑﻞ ﻳﻘﻄﻌﻮﻥ ﲞﻄﺌﻪ ﲟﱰﻟﺔ ﺍﻟﺼﻴﺎ ِﺭ ِ ﺍﻟﺬﻳﻦ ﻳﻤﻴﺰﻭﻥ ﺑﲔ ﺍﳉﻴ ِﺪ ﻭﺍﻟﺮﺩﺉ ،ﻭﻻ ﻳﻠﺘ ِﻔﺘﻮﻥ ﺇﱃ ﺧﻄﺈ ﻣﻦ 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 ﻋﺮﻭﺓ ،ﺃﻭ ﻣﻦ ﻫﺸﺎﻡ ،ﻓﺠﺎﺀ ﻭﻛﻴﻊ ،ﻓﻔﺼﻞ ﻭﻣﻴﺰ ،ﻭﻣﻦ ﻓﺼﻞ ﻭﻣﻴﺰ ،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 ﻛﻮﻦ ﺗﺴﻌﹰﺎ ﻭﻫﻰ ﺑﻘﺮﺓ ﻭﺍﺣﺪﺓ ،ﻓﻬﺬﺍ ﻗﺪ ﺟﺎﺀ ﺑﺜﻼﺛﺔ ﺃﻟﻔﺎﻅ ،ﺃﺣﺪﻫﺎ :ﺃﺎ ﺑﻘﺮﺓ ﻭﺍﺣﺪﺓ ﺑﻴﻨﻬﻦ ،ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺿﺤﻰ ﻋﻨﻬﻦ ﻳﻮﻣﺌﺬ ﺑﺎﻟﺒﻘﺮ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺩﺧﻞ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺖ :ﻣﺎ ﻫﺬﺍ؟ ﻓﻘﻴﻞ :ﺫﺑﺢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺃﺯﻭﺍﺟﻪ. ﺑﻠﺤﻢ ﺑﻘﺮ ،ﻓﻘﻠ ﺱ ﰲ ﻋﺪﺩ ﻣﻦ ﺗﺠﺰﺉ ﻋﻨﻬﻢ ﺍﻟﺒ ﺪﻧﺔ ﻭﺍﻟﺒﻘﺮﺓ ،ﻓﻘﻴﻞ :ﺳﺒﻌﺔ ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ،ﻭﻗﻴﻞ :ﻋﺸﺮﺓ ،ﻭﻫﻮ ﻗﻮﻝ ﺇﺳﺤﺎﻕ .ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﺸ ِﺮ ِﺷﻴﺎ ٍﻩ) .(١ﻭﺛﹶﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ، ﳉﺰﻭ ﺭ ِﺑ ﻌ ﺴ ﻢ ﺑﻴﻨﻬﻢ ﺍﳌﻐﺎﻧِﻢ ،ﹶﻓ ﻌ ﺪ ﹶﻝ ﺍ ﹶ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻗ ﺃﻧﻪ -ج -ﺿﺤﻰ ﻋﻦ ﻧﺴﺎﺋﻪ ﻭﻫﻦ ﺗِﺴﻊ ﺑﺒﻘﺮﺓ. ﻭﻗﺪ ﺭﻭﻯ ﺳﻔﻴﺎﻥﹸ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ) ،ﺃﻢ ﳓﺮﻭﺍ ﺍﻟﺒ ﺪﻧ ﹶﺔ ﰲ ﺣﺠﻬﻢ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋ ﻦ ﻋﺸﺮ ٍﺓ( ،ﻭﻫﻮ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﻪ ،ﻭﺇﳕﺎ ﺃﺧﺮﺝ ﻗﻮﻟﻪ: )ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻬﱢﻠ ﲔ ﺑﺎﳊ ﺞ ﻣﻌﻨﺎ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟﻮِﻟﺪﺍﻥﹸ ،ﻓﻠﻤﺎ ﹶﻗﺪِﻣﻨﺎ ﻣﻜﺔ ،ﻃﹸﻔﻨﺎ ﺖ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻭﹶﺃ ﻣ ﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﹶﻥ ﻧﺸﺘﺮِﻙ ﰲ ﺍﻹﺑ ِﻞ ﻭﺍﻟﺒﻘ ِﺮ ﹸﻛﻞﱡ ﺳﺒﻌ ٍﺔ ﻣﻨﺎ ﺑﺎﻟﺒﻴ ِ ﰲ ﺑﺪﻧﺔ().(٢ ﻀ ﺮ ﻭﰱ )ﺍﳌﺴﻨﺪ( :ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱮ ج ﰲ ﺳﻔﺮ ،ﻓﺤ ﳉﺰﻭ ِﺭ ﻋﺸﺮﺓ( .ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ ﻭﺍﻟﺘﺮﻣﺬﻯ، ﺍﻷﺿﺤﻰ ،ﻓﺎﺷﺘﺮ ﹾﻛﻨﺎ ﰲ ﺍﻟﺒﻘﺮ ِﺓ ﺳﺒ ﻌﺔﹰ ،ﻭﰱ ﺍ ﹶ ﻭﻗﺎﻝ :ﺣﺴﻦ ﻏﺮﻳﺐ).(٣ ﳊ ﺪﻳِﺒﻴﺔِ ،ﺍﻟﺒ ﺪﻧ ﹶﺔ ﻋﻦ ﺳﺒﻌﺔ، ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ) :ﳓﺮﻧﺎ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ﻡ ﺍ ﹸ ﻭﺍﻟﺒﻘﺮ ﹶﺓ ﻋﻦ ﺳﺒﻌﺔ().(٤ ﻭﻗﺎﻝ ﺣﺬﻳﻔ ﹸﺔ ) :ﺷ ﺮ ﻙ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﰲ ﺣﺠﺘﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﰲ ﺍﻟﺒﻘﺮﺓ ﻋﻦ ﺳﺒﻌﺔ( .ﺫﻛﺮﻩ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ).(٥ ﺚ ﺍﻟﺴﺒﻌﺔ ﺝ ﻋﻠﻰ ﺃﺣﺪ ﻭﺟﻮﻩ ﺛﻼﺛﺔ ،ﺇﻣﺎ ﺃﻥ ﻳﻘﺎ ِ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 ﻳﻘﺎﻝ :ﻋ ﺪﻝﹸ ﺍﻟﺒﻌ ِﲑ ﺑﻌﺸﺮﺓ ﻣِﻦ ﺍﻟﻐﻨﻢ ،ﺗﻘﻮ ﱘ ﰲ ﺍﻟﻐﻨﺎﺋﻢ ﻷﺟﻞ ﺗﻌﺪﻳ ِﻞ ﺃﻛﺜ ﺮ ﻭﹶﺃ ﺍﻟﻘِﺴﻤﺔ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻋﻦ ﺳﺒﻌﺔ ﰲ ﺍﳍﺪﺍﻳﺎ ،ﻓﻬﻮ ﺗﻘﺪﻳ ﺮ ﺷﺮﻋﻰ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :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 ﻬﺪﻯ ،ﻭﺿﺤﻰ ﻋﻨﻬﻦ ﺑﺒﻘﺮﺓ ،ﻭﺿﺤﻰ ﺖ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﻋﻦ ﻧﻔﺴﻪ ﺑﻜﺒﺸﲔ ،ﻭﳓﺮ ﻋﻦ ﻧﻔﺴﻪ ﺛﻼﺛﹰﺎ ﻭﺳﺘﲔ ﻫﺪﻳﺎﹰ ،ﻭﻗﺪ ﻋﺮﻓ ﺝ ﲟﱰﻟﺔ ﺿﺤﻴﺔ ﻀﺤِﻴﺔ ﻏ ﲑ ﺑﻘﺮﺓ ﺍ ﹶﳍﺪﻯ ،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 ِﲟﻨﻰ ،ﻭﺃﻋﻠﻤﻬﻢ )ﺃﻥ ِﻣﻨﻰ ﹸﻛﻠﱠﻬﺎ ﻣﻨ ﻭﳓﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ﻤﻨ ﺺ ِﲟﻨﻰ ،ﺑﻞ ﺣﻴﺚ ﳓﺮ ﻣﻦ ﺤ ﺮ() (١ﻭﰱ ﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺤ ﺮ ﻻ ﳜﺘ ﻣﻜﱠ ﹶﺔ ﹶﻃﺮِﻳ ﻖ ﻭ ﻣﻨ ﻓﺠﺎﺝ ﻣﻜﺔ ﺃﺟﺰﺃﻩ ،ﻛﻤﺎ ﺃﻧﻪ ﻟـﻤﺎ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻗﺎﻝ ) :ﻭﹶﻗ ﹾﻔﺖ ﻫﺎﻫﻨﺎ ﻭ ﻋ ﺮﹶﻓﺔﹸ ﹸﻛﻠﱡﻬﺎ ﻒ() (٢ﻭﺳﺌﻞ ج ﻒ ﲟﺰ ﺩِﻟﻔﹶﺔ ،ﻭﻗﺎﻝ ) :ﻭﹶﻗ ﹾﻔﺖ ﻫﺎﻫﻨﺎ ﻭﻣ ﺰ ﺩِﻟ ﹶﻔﺔﹸ ﹸﻛﻠﱡﻬﺎ ﻣ ﻮِﻗ ﻒ( .ﻭﻭﹶﻗ ﻣ ﻮِﻗ )(٣ ﺥ ِﻟ ﻤ ﻦ ﺳﺒ ﻖ ﺇﹶﻟﻴ ِﻪ( ﻭﰱ ﻫﺬﺍ ﳊﺮ ،ﹶﻓﻘﹶﺎﻝ) :ﻻﹶِ ،ﻣﻨﻰ ﻣﻨﺎ ﺃﻥ ﻳﺒﲎ ﻟﻪ ِﲟﻨﻰ ِﺑﻨﺎ ٌﺀ ﻳ ِﻈﻠﱡﻪ ِﻣ ﻦ ﺍ ﹶ ﺤ ﹶﻞ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻙ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ ،ﻭﺃﻥ ﻣﻦ ﺳﺒﻖ ﺇﱃ ﻣﻜﺎﻥ ﻣﻨﻬﺎ ﻓﻬﻮ ﺃﺣ ﻖ ﺑﻪ ﺣﱴ ﻳﺮﺗ ِ 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 ﻣﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺭﺃﺳﻪ ﺑﺎﳌﻮﺳﻰ ﻭﻧﻈﹶﺮ ﰲ ﻭ ﺟ ِﻬ ِﻪ -ﻭﻗﹶﺎ ﹶﻝ) :ﻳﺎ ) (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 ﻭﰱ ﻳ ِﺪ ﻙ ﺍﳌﹸﻮﺳﻰ( ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﻌﻤﺮ :ﺃﻣﺎ ﻭﺍﻟﻠﱠﻪ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ِﻣ ﻦ ﺷ ﻣ ﻌ ﻤﺮ؛ ﹶﺃ ﻣ ﹶﻜﻨ ﻚ( ﺫﻛﺮ ﺫﻟﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﺇ ﱠﻥ ﺫﻟﻚ ﹶﻟ ِﻤ ﻦ ِﻧ ﻌ ﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﻋﹶﻠ ﻰ ﻭ ﻣﻨﻪِ ،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 ،ﻭﹶﺃﺷﺎ ﺭ ﺇﱃ ﺟﺎِﻧﺒِﻪ ﺍ َﻷﻳ ﻤﻦِ ،ﻓﹶﻠﻤﺎ ﺤﹶﻠ ﻖ ﺟﺎﻧِﺒ ﻪ ﺍﻷﻳﺴﺮ ،ﺛﱡ ﻢ ﻗﺎ ﹶﻝ: ﳊﻼﱠﻕ ،ﹶﻓ ﺴ ﻢ ﺷ ﻌ ﺮﻩ ﺑﻴ ﻦ ﻣ ﻦ ﻳﻠِﻴﻪ ،ﹸﺛﻢ ﹶﺃﺷﺎ ﺭ ﺇﻟﹶﻰ ﺍ ﹶ ﻍ ِﻣﻨﻪ ،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 ﻣﻦ ﺃﺧﺬ ﻣﻦ ﺷﻌﺮﻩ() .(٣ﻭﻫﺬﺍ ﻻ ﻳﻨﺎِﻗﺾ ﺭﻭﺍﻳ ِﺔ ﻣﺴﻠﻢ، ﺸ ِﻖ ﺺ ﺑﺎﻟ ﺸ ﻖ ﺍﻷﳝﻦِ ،ﻣﺜ ﹸﻞ ﻣﺎ ﺃﺻﺎﺏ ﻏﲑﻩ ،ﻭﳜﺘ ِﻟﺠﻮﺍﺯ ﺃﻥ ﻳﺼﻴﺐ ﺃﺑﺎ ﻃﻠﺤﺔ ﻣِﻦ ﺍﻟ ﺍﻷﻳﺴﺮِ ،ﻟﻜﻦ ﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ،ﻗﺎﻝ) :ﳌﺎ ﺭﻣﻰ ﻕ ِﺷﻘﱠﻪ ﺍ َﻷﻳ ﻤ ﻦ ﻓﺤﻠﻘﻪ ،ﰒ ﺩﻋﺎ ﺃﺑﺎ ﳊﻼﱠ ﺴﻜﹶﻪ ،ﻭﺣﹶﻠﻖ ،ﻧﺎﻭ ﹶﻝ ﺍ ﹶ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳉﻤﺮﺓ ﻭﳓ ﺮ ﻧ ﺴﺮ ،ﻓﻘﺎﻝ) :ﺍ ﺣِﻠ ﻖ( ﻓﺤﻠﻘﻪ ،ﻓﺄﻋﻄﺎﻩ ﺸ ﻖ ﺍﻷﻳ 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 َﻷﻳ )ﺃﻧﻪ ﺩﻓﻊ ﺇﱃ ﺃﰉ ﻃﻠﺤﺔ ﺷﻌﺮ ﺷﻘﱢﻪ ﺍﻷﳝﻦ( .ﻗﺎﻝ :ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻮﻥ ،ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ﺃﺭﺍﻫﺎ ﺗﻘﻮﻯ 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 ،ﻭﹶﺃﻧﻪ ج ﺸ ﻖ ﺍ َﻷﻳ ﺐ ﺃﰉ ﻃﻠﺤﺔ ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ ﻛﺎﻥ ﺍﻟ ﻭﺍﻟﺬﻱ ﻳ ﹾﻘﻮﻯ ﺃﻥ ﻧﺼﻴ ﻋﻢ ،ﱠﰒ ﺧﺺ ،ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﺳـﻨﺘﻪ ﰲ ﻋﻄﺎﺋﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺃﻛﺜ ﺮ ﺍﻟﺮﻭﺍﻳﺎﺕِ ،ﻓﺈﻥ ﰲ ﻕ ) :ﺧ ﹾﺬ( ﻭﺃﺷﺎ ﺭ ﺇﱃ ﺟﺎِﻧﺒِﻪ ﺍ َﻷﻳ ﻤﻦِ ،ﻓﻘﺴﻢ ﺷﻌﺮﻩ ﺑﻴ ﻦ ﻣ ﻦ ﻳﻠﻴﻪ ،ﰒ ﺑﻌﻀِﻬﺎ ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﺤﻼ ِ ﺐ ﺍﻷﻳﺴﺮ ،ﻓﺤﻠﻘﻪ ﻓﺄﻋﻄﺎﻩ ﹸﺃﻡ ﺳﻠﻴﻢٍ ،ﻭﻻ ﻳﻌﺎﺭﺽ ﻫﺬﺍ ﺩﻓﻌﻪ ﺇﱃ ﺃﺷﺎﺭ ﺇﱃ ﺍﳊﻼﱠﻕ ﺇﱃ ﺍﳉﺎِﻧ ِ ﺸ ﻖ ﺍﻷﳝﻦ ،ﻓﻮﺯﻋﻪ ﺍﻟﺸﻌﺮﺓ ﻭﺍﻟﺸﻌﺮﺗﲔ ﺃﰉ ﻃﻠﺤﺔ ،ﻓﺈﺎ ﺍﻣﺮﺃﺗﻪ .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 ﺣﺪﺛﻪ) ،ﺃﻧﻪ ﺷ ِﻬ ﺪ ﺍﻟﻨﱯ ج ﻋﻨﺪ ﺍﳌﻨﺤﺮ ،ﻭﺭ ﺟ ﹲﻞ ﻣﻦ ﻗﺮﻳﺶ ﻭﻫﻮ ﻳ ﹾﻘ ِ ﺼﺒﻪ ﺷ ﹲﺊ ﻭﻻ ﺻﺎﺣﺒﻪ ،ﻓﺤﻠﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﺃﺳﻪ ﰲ ﺛﻮﺑﻪ ،ﻓﺄﻋﻄﺎﻩ ،ﻓﻘﺴﻢ ﻣﻨﻪ ﻋﻠﻰ ﻳِ ﳊﻨﺎﺀ ﻭﺍﻟ ﹶﻜﺘﻢ ،ﻳﻌﲏ ﺭﺟﺎﻝٍ ،ﻭﻗﻠﱠﻢ ﺃﻇﻔﺎﺭﻩ ﻓﺄﻋﻄﺎﻩ ﺻﺎﺣﺒﻪ ،ﻗﺎﻝ :ﻓﺈﻧﻪ ِﻋﻨﺪﻧﺎ ﳐﻀﻮﺏ ﺑﺎ ِ ﺷﻌﺮﻩ().(١ ﺼﺮِﻳﻦ ﻣ ﺮﺓﹰ ،ﻭﺣﻠﻖ ﻛﺜ ﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﺑﻞ ﲔ ﺑﺎﳌ ﻐ ِﻔ ﺮ ِﺓ ﺛﹶﻼﺛﺎﹰ ،ﻭﻟِﻠﻤ ﹶﻘ ﺤﱢﻠ ِﻘ ﻭﺩﻋﺎ ﻟﻠﻤ ﳊﺮﺍ ﻡ ﺇﻥ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﺠ ﺪ ﺍ ﹶ ﺴِ ﺃﻛﺜﺮﻫﻢ ،ﻭﻗﺼﺮ ﺑﻌﻀﻬﻢ ،ﻭﻫﺬﺍ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻟﺘ ﺪﺧﻠﹸﻦ 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 ﹶﻗﺒ ﹶﻞ ﺃﻥ ﻳﺤ ﱠﻞ( ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻹﺣﺮﺍﻣﻪ ﻗﺒﻞ ﺃﻥ ﻳ )ﻃﻴﺒ 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 ﻏﻴﺮﻩ ،ﻭﱂ ﻳﺴﻊ ﻣﻌﻪ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻗﺪ ﺼﺪﺭ ،ﻭﱂ ﻳ ﹸﻄ ﺍﻟ ﺰﻳﺎﺭﺓِ ،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 ﺃﺧﺮ ﻃﻮﺍ ﻛﺎﻥ ﻗﺎﺭﻧﺎﹰ ،ﻭﻃﺎﺋﻔﺔ ﺯﻋﻤﺖ ﺃﻧﻪ ﱂ ﻳ ﹸﻄ ﺏ ﰲ ﺫﻟﻚ ،ﻭﻧﺒﲔ ﻣﻨﺸﺄ ﺍﻟﻐﻠﻂ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﺍﻟﻠﻴﻞ ،ﻓﻨﺬ ﹸﻛ ﺮ ﺍﻟﺼﻮﺍ 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 ﺍﻟﻨﺤﺮِ ،ﻭﻻ ﻃﺎﻓﺎ ﻟﻠﻘﺪﻭﻡ ،ﻓﺈﻧﻬﻤﺎ 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 ﺑﺎﻟﻌﻤﺮﺓ ﺑﺎﻟﺒﻴﺖ ،ﻭﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﰒ ﺣﻠﱡﻮﺍ ،ﰒ ﻃﺎﻓﻮﺍ ﳊﺠﻬﻢ ،ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺟ ﻤﻌﻮﺍ ﺍﳊ ﺞ ﻭﺍﻟﻌﻤﺮﺓ ،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 ﺍﻟﺘﻠﺒﺲ ﺑﺎﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ. ﻭﻗﺎﻝ ﺍﳋﺮﻗﻲ ﰲ )ﳐﺘﺼﺮﻩ( :ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻤﺘﻌﺎﹰ ،ﻓﻴﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﺳﺒﻌﹰﺎ ﻭﺑِﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺳﺒﻌﹰﺎ ﻛﻤﺎ ﻓﻌﻞ ﻟﻠﻌﻤﺮﺓ ،ﰒ ﻳﻌﻮﺩ ﻓﻴﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻃﻮﺍﻓﹰﺎ ﻳﻨﻮﻯ ﺑﻪ ﺍﻟﺰﻳﺎﺭﺓ ،ﻭﻫﻮ ﺖ ﺍﻟ ﻌﺘِﻴ ِﻖ﴾ ]ﺍﳊﺞ ،[٢٩ :ﻓﻤﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻨﱯ ج ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﹾﻟﻴﻄﱠﻮﻓﹸﻮﺍ ﺑِﺎﻟﺒﻴ ِ 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 ﻳﻨ 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 ،ﻓﺈﺎ ﻗﺎﻟﺖ) :ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣﻨﻰ 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 ﻳﺴﺘﻐﲎ ﻋﻨﻪ ،ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻓﻤﺎ ﺫﻛﺮﺕ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻓﻤﻦ ﺃﻳﻦ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﻃﻮﺍﻓﲔ؟ ﻭﺃﻳﻀﹰﺎ ..ﻓﺈﺎ ﳌﺎ ﺣﺎﺿﺖ ،ﻓﻘﺮﻧﺖ ﺍﳊ ﺞ ﺇﱃ ﺍﻟﻌﻤﺮﺓ 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 ﺍﻟﻌﻤﺮﺓ ،ﻷﻧﻪ ﺃﻭﻝ ﻉ ﰲ ﺣ ﻖ ﺍﳌﻌﺘﻤﺮ ﻃﻮﺍ ﺑﺎﻟﻄﻮﺍﻑ ﺍﻟﻮﺍﺟﺐ ،ﹶﻟﺸِ ﺮ ﻗﺪﻭﻣﻪ ﺇﱃ ﺍﻟﺒﻴﺖ ،ﻓﻬﻮ ﺑﻪ ﺃﻭﱃ ﻣﻦ ﺍﳌﺘﻤﺘﻊ ﺍﻟﺬﻱ ﻳﻌﻮ 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 ﻌﻮﺍ ،ﰒ ﻃﺎﻓﹸﻮﺍ ﻟﻺﻓﺎﺿﺔ ﺑﻌﺪﻩ ،ﻭﻻ ﺍﻟﻨﱯ ج ،ﻫﺬﺍ ﱂ ﻳﻘﻊ ﻗﻄﻌﺎﹰ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﻣﻨﺸﺄ ﺍﻹﺷﻜﺎﻝ ،ﺃﻥ ﺃ ﻡ ﺍﳌﺆﻣﻨﲔ ﻓﺮﻗﺖ ﺑﲔ ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭِﻥ ،ﻓﺄﺧﱪﺕ ﺃﻥ ﺍﻟﻘﺎﺭِﻧﲔ ﻃﺎﻓﻮﺍ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣﻦ ِﻣﻨﻰ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻫﻠﱡﻮﺍ ﺑﺎﻟﻌﻤﺮﺓ ﻃﺎﻓﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣﻨﻰ ﳊﺠﻬﻢ ،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 :ﺇﻢ ﻃﺎﻓﹸﻮﺍ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺃﻥ ﺭﺟﻌﻮﺍ ﻣِﻦ ِﻣﻨﻰ ،ﻗﺎﻝ :ﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻢ 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 ،ﻭﻓﺮﻗﺖ ﺑﻪ ﺑﲔ ﺍﳌﺘﻤﺘﻊ ﻭﺍﻟﻘﺎﺭﻥ ،ﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻻ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ،ﻭﺯﺍﻝ ﺍﻹﺷﻜﺎﻝ ﲨﻠﺔ ،ﻓﺄﺧﱪﺕ ﻋﻦ ﺍﻟﻘﺎﺭﻧﲔ ﺃﻢ ﺍﻛﺘﻔﻮﺍ ﺑﻄﻮﺍﻑ ﻭﺍﺣﺪ ﺑﻴﻨﻬﻤﺎ، ﱂ ﻳﻀﻴﻔﻮﺍ ﺇﻟﻴﻪ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ،ﻭﺃﺧﱪﺕ ﻋﻦ ﺍﳌﺘﻤﺘﻌﲔ ،ﺃﻢ ﻃﺎﻓﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻃﻮﺍﻓﹰﺎ ﺁﺧﺮ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻣِﻦ ِﻣﻨﻰ 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 ﻭﺍ ﹶﳌ ﺮ ﻭ ِﺓ ِﻟ ﺖ ﻭﺑﻴ ﻦ ﺍﻟ ﻚ ﺑِﺎﻟﺒﻴ ِ ﻚ ﻃﹶﻮﺍﻓﹸ ِ ﺴﻌِ )ﻳ ﻭﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ. ﱯ ﻭﻟﻜﻦ ﻳﺸ ِﻜﻞﹸ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺟﺎﺑ ٍﺮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( :ﱂ ﻳﻄﻒ ﺍﻟﻨ ج ﻭﻻ ﺃﺻﺤﺎﺑﻪ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﺇﻻ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻃﻮﺍﻓﹶﻪ ﺍﻷﻭﻝ .ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﻣﻦ 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 ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻨﺎﰲ ،ﺃﻭ ﻳﻘﺎﻝ :ﻣﺮﺍﺩ ﺟﺎﺑﺮ ﻣﻦ ﻗﺮﻥ ﻣﻊ ﺍﻟﻨﱯ ج ﻭﺳﺎﻕ ﺍ ﹶﳍﺪﻱ ،ﻛﺄﰊ ﺑﻜ ٍﺮ ﻭﻋﻤﺮ ﻭﻃﻠﺤﺔ ﻭﻋﻠﻲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﺫﻭﻱ ﺍﻟﻴﺴﺎﺭ ،ﻓﺈﻢ ﺇﳕﺎ ﺳ ﻌﻮﺍ 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 ﻣﻦ ﻗﺎﻝ :ﺍﳌﺘﻤﺘﻊ ﻳﻄﻮ ﺹ ﻋﻨﻪ ﺃﻡ ﻻ؟ ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ: ِﻣﻨﻰ ،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 ﻳﺴﻌﻮﺍ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭ ِﺓ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻬﻢ ﺑﺎﳊ ﺞ ﺣﱴ ﻳ ﺮ ِﺟﻌﻮﺍ ﻣﻦ ِﻣﻨﻰ .ﻭﻋﻠﻰ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻣﺎﻟﻚ، ﻭﺃﲪﺪ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﻏﲑﻫﻢ. ﻑ ﻭﻳﺴﻌﻰ ﻟﻠﻘﹸﺪﻭﻡ. ﻭﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﺒﻮﻩ ،ﻗﺎﻟﻮﺍ :ﳌﺎ ﺃﺣﺮﻡ ﺑﺎﳊﺞ ،ﺻﺎﺭ ﻛﺎﻟﻘﺎﺩﻡ ،ﻓﻴﻄﻮ ﻑ ﺍﻟﻘﺪﻭﻡ ،ﻭﱂ ﻳﺄﺕ ﺑﻪ. ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﻟﻄﻮﺍﻑ ﺍﻷﻭ ﹶﻝ ﻭﻗﻊ ﻋﻦ ﺍﻟﻌﻤﺮﺓ ،ﻓﻴﺒﻘﻰ ﻃﻮﺍ ﺐ ﺍﻹﺣﺮﺍ ِﻡ ﺑﺎﳊﺞ ،ﻭﻫﺎﺗﺎﻥ ﺍﳊﹸﺠﺘﺎ ِﻥ ﻭﺍﻫﻴﺘﺎﻥِ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻛﺎﻥ ﻗﺎﺭﻧﹰﺎ ﳌﺎ ﺤﺐ ﻟﻪ ِﻓ ﻌﻠﹸﻪ ﻋﻘﻴ ﻓﺎﺳﺘ ِ ﻃﺎﻑ ﻟِﻠﻌﻤﺮﺓ ،ﻓﻜﺎﻥ ﻃﻮﺍﻓﹸﻪ ﻟﻠﻌﻤﺮﺓ ﻣﻐﻨﻴﹰﺎ ﻋﻦ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ،ﻛﻤﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ،ﻓﺮﺃﻯ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺔ ،ﻓﺪﺧﻞ ﻓﻴﻬﺎ ،ﻓﻘﺎﻣﺖ ﻣﻘﺎ ﻡ ﺗﺤﻴﺔ ﺍﳌﺴﺠﺪ ،ﻭﺃﻏﻨﺘﻪ ﻋﻨﻬﺎ. ﳊ ﺞ ﻣﻊ ﺍﻟﻨﱯ ج ،ﱂ ﻳﻄﹸﻮﻓﻮﺍ ﻋﻘﻴﺒﻪ ،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 ،ﻭﹶﻓﺮﻕ ﺑﲔ ﺍﻟﻮﻗﺘﲔ ،ﺑﺄﻧﻪ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﳜﺮﺝ ﻣﻦ ﻓﻮﺭﻩ ﺇﱃ ِﻣﻨﻰ ،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 -ﺳﻌﻰ ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ﻭﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﺣﺠﺔ ﰲ ﺃﻥ ﻂ ﻋﻠﻴﻪ ﻛﻤﺎ ﺗﻘﺪﻡ، ﺍﻟﻘﺎﺭﻥ ﳛﺘﺎﺝ ﺇﱃ ﺳﻌﻴﲔِ ،ﻛﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﻃﻮﺍﻓﲔِ ،ﻭﻫﺬﺍ ﻏﻠ ﹲ ﺼ ﺢ ﻋﻨﻪ ﰲ ﺴ ﻊ ﺇﻻ ﺳﻌﻴﻪ ﺍﻷﻭﻝ ،ﻛﻤﺎ ﻗﺎﻟﺘﻪ ﻋﺎﺋﺸﺔﹸ ،ﻭﺟﺎﺑﺮ ،ﻭﱂ ﻳ ِ ﻭﺍﻟﺼﻮﺍﺏ :ﺃﻧﻪ ﱂ ﻳ ﻑ ﻭﺍﺣﺪ ،ﺑﻞ ﻛﻠﱡﻬﺎ ﺑﺎﻃﻠﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ،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 ﺍﻟﺰﻳﺎﺭﺓ ،ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ).(١ ﻃﻮﺍ ﺸﻚ ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﻂ ﺑﻴﻦ ﺧﻼﻑ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻓﻌﻠﻪ ج ﺍﻟﺬﻱ ﻻ ﻳ ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏﻠ ﹲ ﺱ ﻓﻴﻪ ،ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ )ﺍﻟﻌﻠﻞ( ﻟﻪ :ﺳﺄﻟﺖ ﲝﺠﺘﻪ ج ،ﻓﻨﺤ ﻦ ﻧﺬﻛﺮ ﻛﻼ ﻡ ﺍﻟﻨﺎ ِ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﻗﻠﺖ ﻟﻪ :ﹶﺃﺳﻤ ﻊ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻣﻦ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﺒﺎﺱ؟ ﻗﺎﻝ :ﺃﻣﺎ 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 ِﻣﻨﻰ ،ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬ ﺮ ﺎ ﺑﻌﺪ ﺃﻥ ﻓﺮﻍ ﻣﻦ ﻃﻮﺍﻓﻪ؟ ﻓﺎﺑ ﻦ ﻋﻤﺮ ﻳﻘﻮ ﹸﻝ :ﺇﻧﻪ ﺭﺟﻊ ﺇﱃ ِﻣﻨﻰ ،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 ﻳﺮ ﻭ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ،ﻭﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻣﺪﻟﺲ ﱂ ﺃﺧﺮ 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 ﲰﺎﻋﻪ ﻣﻨﻬﻤﺎ ،ﻟِﻤﺎ ﻋِ ﺮ ﺼ ﺢ ﻟﻨﺎ ﺃﻧﻪ ﲰﻊ ﻣﻦ ﻋﺎﺋﺸﺔ، ﻑ ﲰﺎﻋﻪ ﻣﻨﻬﺎ ﻟِﻐﲑ ﻫﺬﺍ ،ﻓﺄﻣﺎ ﻭﱂ ﻳ ِ ﻣﻦ ﺍﻟﺘﺪﻟﻴﺲ ،ﻟﻮ ﻋِ ﺮ ﻓﺎﻷﻣﺮ ﺑﻴﻦ ﰲ ﻭﺟﻮﺏ ﺍﻟﺘﻮﻗﻒ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﳜﺘﻠِﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻗﺒﻮﻝ ﺣﺪﻳﺚ ﺍﳌﺪﻟﱢﺲ ﺇﺫﺍ ﻛﺎﻥ ﻋﻤﻦ ﻗﺪ ﻋﻠﻢ ﻟِﻘﺎﺅﻩ ﻟﻪ ﻭﲰﺎﻋﻪ ﻣﻨﻪ .ﻫﺎﻫﻨﺎ ﻳﻘﻮﻝ ﻗﻮﻡ :ﻳﻘﺒﻞ ،ﻭﻳﻘﻮﻝ ﺁﺧﺮﻭﻥ :ﻳﺮﺩ ﻣﺎ ﻳﻌﻨ ِﻌﻨﻪ ﻋﻨﻬﻢ ﺣﱴ ﻳﺘﺒﻴﻦ ﺍﻻﺗﺼﺎ ﹸﻝ ﰲ ﺣﺪﻳﺚ ﺣﺪﻳﺚ ،ﻭﺃﻣﺎ ﻣﺎ ﻳ ﻌﻨ ِﻌﻨﻪ ﺍﳌﺪﱢﻟﺲ ،ﻋﻤﻦ ﱂ ﻑ ﻓﻴﻪ ﺑﺄﻧﻪ ﻻ ﻳﻘﺒﻞ .ﻭﻟﻮ ﻛﻨﺎ ﻧﻘﻮﻝ ﺑﻘﻮﻝ ﻳﻌﻠﻢ ﻟِﻘﺎﺅﻩ ﻟﻪ ﻭﻻ ﲰﺎﻋﻪ ﻣﻨﻪ ،ﻓﻼ ﺃﻋﻠﻢ ﺍﳋﻼ ﺻ ﺮﻳ ِﻦ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ ﻭﻟﻮ ﱂ ﻳﻌﻠﻢ ﺍﻟﺘﻘﺎﺅﳘﺎ ،ﻓﺈﳕﺎ ﺫﻟﻚ ﰲ ﻣﺴﻠﻢ :ﺑﺄﻥ ﻣ ﻌﻨﻌﻦ ﺍﳌﺘﻌﺎ ِ ﻏﲑ ﺍﳌﺪﻟﱢﺴﲔ ،ﻭﺃﻳﻀﹰﺎ ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎﻩ ﻣِﻦ ﺻﺤﺔ ﻃﻮﺍﻑ ﺍﻟﻨﱯ ج ﻳﻮﻣﺌﺬ ﺎﺭﺍﹰ ،ﻭﺍﳋﻼﻑ ﰲ ﺭﺩ ﺣﺪﻳﺚ ﺍﳌﺪﻟﱢﺴﲔ ﺣﱴ ﻳﻌﻠﻢ ﺍﺗﺼﺎﻟﹸﻪ ،ﺃﻭ ﻗﺒﻮﻟﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺍﻧﻘﻄﺎﻋﻪ ،ﺇﳕﺎ ﻫﻮ ﺇﺫﺍ ﱂ ﻚ ﰲ ﺻﺤﺘﻪ ﻭﻫﺬﺍ ﻗﺪ ﻋﺎﺭﺿﻪ ﻣﺎ ﻻ ﺷﻚ ﰲ ﺻﺤﺘﻪ ...ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻳﻌﺎﺭﺿﻪ ﻣﺎ ﻻ ﺷ ﻭﻳﺪﻝ ﻋﻠﻰ ﻏﻠﻂ ﺃﰉ ﺍﻟﺰﺑ ِ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 ﻀﻨﺎ ﻳ ﻮ ﻡ ﺍﻟﻨ ﺠﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﹶﻓﹶﺄﹶﻓ ﺠ ﻋﺎﺋﺸﺔ ،ﺃﻧﻬﺎ 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 ﻮﺩﺍﻉ 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 ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑ ﻦ ﺃﰉ ﺑﻜﺮ ،ﻓﻘﺎﻝ: ﺤ ﻓﺬﻛﺮﺕ ﺍﳊﺪﻳﺚ ،ﺇﱃ ﺃﻥ ﻗﺎﻟﺖ :ﹶﻓﻨ ﺰﹾﻟﻨﺎ ﺍ ﹸﳌ ﺐ( ﻗﺎﻟﺖ: ﻚ ِﻣ ﻦ ﺍ ﹶ ﺝ ﺑﺄ ﺧِﺘ )ﺍ ﺧ ﺮ ﺼ ِ ﺤ ﳊ ﺮﻡِ ،ﰒ ﺍ ﹾﻓ ﺮﻏﹶﺎ ﻣِﻦ ﹶﻃﻮﺍِﻓﻜﹸﻤﺎ ،ﰒ ﺍﺋﺘﻴﺎﱐ ﻫﺎﻫﻨﺎ ﺑﺎﳌﹸ ﺼﺐِ ،ﻓﻘﺎﻝ: ﻑ ﺍﻟﻠﱠﻴﻞ ،ﻓﺄﺗﻴﻨﺎﻩ ﺑﺎ ﹶﶈ ﹶﻓ ﹶﻘﻀﻰ ﺍﷲ ﺍﻟﻌﻤﺮﺓ ،ﻭﻓﺮﻏﻨﺎ ﻣِﻦ ﻃﻮﺍﻓﻨﺎ ﰲ ﺟ ﻮ ِ ﻑ ﺑﻪ ،ﰒ ﺍﺭﲢ ﹶﻞ ﺱ ﺑﺎﻟﺮﺣﻴﻞ ،ﻓﻤ ﺮ ﺑﺎﻟﺒﻴﺖِ ،ﻓﻄﺎ )ﹶﻓ ﺮ ﹾﻏﺘﻤﺎ(؟ ﻗﹸﻠﻨﺎ:ﻧﻌﻢ .ﻓﺄﺫﱠﻥ ﰲ ﺍﻟﻨﺎ ِ ﻣﺘﻮﺟﻬﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ).(٢ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺍﻟﺬﻱ ﺃﺧﺮﻩ ﺇﱃ ﺍﻟﻠﻴﻞ ﺑﻼ ﺭﻳﺐ ،ﻓﻐﻠﻂ ﻓﻴﻪ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ،ﺃﻭ ﻣ ﻦ ﺣﺪﺛﻪ ﺑِﻪ ،ﻭﻗﺎﻝ :ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ،ﻭﺍﻟﻠﱠﻪ ﺍﳌﻮﻓﻖ. ﻑ ﻉ) ،(٣ﻭﺇﳕﺎ ﺭ ﻣ ﹶﻞ ﰲ ﻃﻮﺍ ِ ﻑ ﺍﻟ ﻮﺩﺍ ِ 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 ﻐِﻠﺒﻜﹸﻢ ﺍﻟﻨﺎﺱ، ﺏ ﻭﻫ ﻮ ﻗﹶﺎﺋِﻢ. ﺴ ﹶﻘﻴﺖ ﻣ ﻌﻜﹸ ﻢ( ﹸﺛﻢ ﻧﺎﻭﻟﹸﻮﻩ ﺍﻟ ﺪﹾﻟﻮ ،ﹶﻓﺸﺮ ﻟﻨ ﺰﹾﻟﺖ ﹶﻓ ﻓﻘﻴﻞ :ﻫﺬﹶﺍ ﻧﺴ ﺦ ﻟﻨﻬﻴﻪ ﻋﻦ ﺍﻟﺸﺮﺏ ﻗﺎﺋﻤﹰﺎ) ،(٤ﻭﻗﻴﻞ :ﺑﻞ ﺑﻴﺎﻥ ﻣﻨﻪ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺗﺮﻙ ﺍ َﻷﻭﱃ ،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