١٨١ ﺠﻨِﻪ ﺤ ﻉ ﻋﻠﻰ ﺭﺍﺣِﻠﺘﻪ ﻳﺴﺘﻠِﻢ ﺍﻟﺮﻛ ﻦ ﺑِﻤ ﺠ ِﺔ ﺍﻟ ﻮﺩﺍ ِ ﺖ ﰲ ﺣ ﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺑﺎﻟﺒﻴ ِ ﻗﺎﻝ) :ﻃﺎ ﺱ ﹶﻏﺸ ﻮﻩ.(١)( ﺸ ِﺮﻑ ،ﻭﻟِﻴﺴﺄﻟﹸﻮﻩ ،ﻓﺈ ﱠﻥ ﺍﻟﻨﺎ ﺱ ﻭﻟﻴ ﻷﻥ ﻳﺮﺍﻩ ﺍﻟﻨﺎ ﻑ ﺍﻟﻨﱯ ج ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻋﻠﻰ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﻗﺎﻝ) :ﻃﺎ ﺠ ٍﻦ().(٢ ﺤ ﺴﺘِﻠﻢ ﺍﻟ ﺮ ﹾﻛ ﻦ ﺑِﻤ ﺑﻌﲑ ﻳ ﻭﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ ،ﻟﻴﺲ ﺑﻄﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻟﻴﻼﹰ ،ﻭﻟﻴﺲ ﺑﻄﻮﺍﻑ ﺍﻟﻘﹸﺪﻭﻡ ﻟﻮﺟﻬﲔ. ﺖ ﺑِﻪ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻗﺪ ﺻ ﺢ ﻋﻨﻪ ﺍﻟﺮ ﻣ ﹸﻞ ﰲ ﻃﻮﺍﻑ ﺍﻟﻘﺪﻭﻡ ،ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻗﻂﱡ :ﺭ ﻣﹶﻠ ﺭﺍ ِﺣﹶﻠﺘﻪ ،ﻭﺇﳕﺎ ﻗﺎﻟﻮﺍ :ﺭ ﻣ ﹶﻞ ﻧ ﹾﻔﺴﻪ.(٣) ﺖ ﻗﺪﻣﺎﻩ ﺴ ﺖ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻤﺎ ﻣ ﻭﺍﻟﺜﺎﱐ :ﻗﻮﻝ ﺍﻟﺸﺮﻳﺪ ﺑﻦ ﺳﻮﻳﺪ) :ﺃﻓﻀ ﺽ ﺣﺘﻰ ﺃﺗﻰ ﺟﻤﻌﹰﺎ().(٤ ﺍﻷ ﺭ ﻭﻫﺬﺍ ﻇﺎﻫﺮﻩ ،ﺃﻧﻪ ﻣﻦ ﺣﲔ ﺃﻓﺎﺽ ﻣﻌﻪ ،ﻣﺎ ﻣﺴﺖ ﻗﺪﻣﺎﻩ ﺍﻷﺭﺽ ﺇﱃ ﺃﻥ ﺭﺟﻊ ،ﻭﻻ ﺾ ﻫﺬﺍ ﺑﺮﻛﻌﱵ ﺍﻟﻄﻮﺍﻑ ،ﻓﺈﻥ ﺷﺄﻧﻬﻤﺎ ﻣﻌﻠﻮﻡ. ﻳﻨﺘ ِﻘ ﻗﻠﺖ :ﻭﺍﻟﻈﺎﻫﺮ :ﺃﻥ ﺍﻟﺸﺮﻳﺪ ﺑﻦ ﺳﻮﻳﺪ ،ﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻹﻓﺎﺿﺔ ﻣﻌﻪ ﻣﻦ ﻋﺮﻓﺔ ،ﻭﳍﺬﺍ ﻗﺎﻝ: ﺾ ﻫﺬﺍ ﺣﱴ ﺃﺗﻰ ﺟﻤﻌﹰﺎ ﻭﻫﻰ ﻣﺰﺩﻟﻔﺔ ،ﻭﱂ ﻳﺮﺩ ﺍﻹﻓﺎﺿﺔ ﺇﱃ ﺍﻟﺒﻴﺖ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻭﻻ ﻳﻨﺘ ِﻘ ﺐ ﻷﻧﻪ ﻟﻴﺲ ﺑﱰﻭﻝ ﻣﺴﺘﻘﺮ ،ﻭﺇﳕﺎ ﻣﺴﺖ ﻗﺪﻣﺎﻩ ﺸﻌﺐ ﺣﲔ ﺑﺎﻝ ،ﰒ ﺭ ِﻛ ﺑﱰﻭﻟﻪ ﻋﻨﺪ ﺍﻟ ﺽ ﻣﺴﹰﺎ ﻋﺎﺭِﺿﹰﺎ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺍﻷﺭ ﻓﺼﻞ
ﻒ ﺃﻳﻦ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﻳﻮﻣﺌﺬ ،ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﺍﺑ ِﻦ ﰒ ﺭﺟﻊ ﺇﱃ ِﻣﻨﻰ ،ﻭﺍﺧﺘِﻠ )(٥ ﺽ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﰒ ﺭﺟﻊ ،ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬ ﺮ ﺑِﻤﻨﻰ . ﻋﻤﺮ ،ﺃﻧﻪ ج ﺃﻓﺎ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﺟﺎﺑﺮ ،ﺃﻧﻪ -ج -ﺻﻠﱠﻰ ﺍﻟﻈﱡﻬ ﺮ ﲟﻜﱠﺔ ﻭﻛﺬﻟﻚ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ. ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١٢٧٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٨٨٠ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٢٤١/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٤١/٢ﻭﻣﺴﻠﻢ ).(١٢٧٢ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) ،(٣٦٤/١ﻭﻣﺴﻠﻢ ).(١٢٦٣ ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٣٨٩/٤ ) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١٣٠٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٩٩٨ﻭﺃﲪﺪ ).(٣٤/٢
١٨٢ ﻒ ﰲ ﺗﺮﺟﻴﺢ ﺃﺣ ِﺪ ﻫﺬﻳ ِﻦ ﺍﻟﻘﻮﻟﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ :ﻗﻮﻝ ﻭﺍﺧﺘِﻠ ﻋﺎﺋﺸﺔ ﻭﺟﺎﺑﺮ ﺃﻭﱃ ﻭﺗِﺒﻌﻪ ﻋﻠﻰ ﻫﺬﺍ ﲨﺎﻋﺔ ،ﻭﺭﺟﺤﻮﺍ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﺑﻮﺟﻮﻩ. ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺭﻭﺍﻳ ﹸﺔ ﺍﺛﻨﲔ ،ﻭﳘﺎ ﺃﻭﱃ ﻣﻦ ﺍﻟﻮﺍﺣﺪ. ﺱ ﺑﻪ ج ،ﻭﳍﺎ ﻣﻦ ﺍﻟﻘﹸﺮﺏ ﻭﺍﻻﺧﺘﺼﺎﺹ ﺑﻪ ﻭﺍﳌﺰﻳﺔ ﻣﺎ ﺺ ﺍﻟﻨﺎ ِ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻋﺎﺋﺸﺔ ﺃﺧ ﻟﻴﺲ ﻟﻐﲑﻫﺎ. ﻆ ﺠ ِﺔ ﺍﻟﻨﱯ ج ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ،ﺃﰎﱡ ﺳﻴﺎﻕ ،ﻭﻗﺪ ﺣ ِﻔ ﹶ ﺤ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺳﻴﺎﻕ ﺟﺎﺑﺮ ِﻟ ﺼ ﹶﺔ ﻭﺿﺒﻄﻬﺎ ،ﺣﱴ ﺿﺒﻂ ﺟﺰﺋﻴﺎﺎ ،ﺣﺘﻰ ﺿﺒﻂ ﻣﻨﻬﺎ ﺃﻣﺮﹰﺍ ﻻ ﻳﺘﻌﻠﱠﻖ ﺑﺎﳌﻨﺎﺳﻚ ،ﻭﻫﻮ ﺍﻟ ِﻘ ﻧﺰﻭ ﹸﻝ ﺍﻟﻨﱯ ج ﹶﻟﻴﹶﻠ ﹶﺔ ﺟ ﻤ ٍﻊ ﰲ ﺍﻟﻄﱠﺮﻳﻖ ،ﻓ ﹶﻘﻀﻰ ﺣﺎﺟﺘﻪ ﻋﻨﺪ ﺍﻟﺸﻌﺐ ،ﰒ ﺗﻮﺿﺄ ﻭﺿﻮﺀﹰﺍ ﺧﻔﻴﻔﺎﹰ ،ﻓﻤﻦ ﺿﺒﻂ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ،ﻓﻬﻮ ﺑﻀﺒﻂ ﻣﻜﺎ ِﻥ ﺻﻼﺗﻪ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺃﻭﱃ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻛﺎﻧﺖ ﰲ ﺁﺫﺍﺭ ،ﻭﻫﻮ ﺗﺴﺎﻭﻯ ﺍﻟﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎﺭِ ،ﻭﻗﺪ ﺩﻓﻊ ﻣِﻦ ﻣﺰﺩﻟﻔﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ِﻣﻨﻰ ،ﻭﺧﻄﺐ ﺎ ﺍﻟﻨﺎﺱ ،ﻭﳓﺮ ﺑﺪﻧﹰﺎ ﻋﻈﻴﻤﺔ ،ﻭﻗﹶﺴﻤﻬﺎ، ﻭﻃﹸِﺒ ﺦ ﻟﻪ ﻣﻦ ﳊﻤﻬﺎ ،ﻭﺃﻛﻞ ﻣﻨﻪ ،ﻭﺭﻣﻰ ﺍﳉﻤﺮﺓ ،ﻭﺣﹶﻠ ﻖ ﺭﺃﺳﻪ ،ﻭﺗﻄﻴﺐ ،ﰒ ﺃﻓﺎﺽ، ﻓﻄﺎ ﻑ ﻭﺷﺮﺏ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ ،ﻭﻣِﻦ ﻧﺒﻴﺬ ﺍﻟﺴﻘﺎﻳﺔ ،ﻭﻭﻗﻒ ﻋﻠﻴﻬﻢ ﻭﻫﻢ ﻳﺴﻘﻮﻥ ،ﻭﻫﺬﻩ ﺚ ﻉ ﺇﱃ ﻣِﲎ ،ﲝﻴ ُﹸ ﺃﻋﻤﺎﻝ ﺗﺒﺪﻭ ﰲ ﺍﻷﻇﻬﺮ ﺃﺎ ﻻ ﺗﻨﻘﻀﻲ ﰲ ﻣﻘﺪﺍ ٍﺭ ﻳﻤ ِﻜﻦ ﻣﻌﻪ ﺍﻟﺮﺟﻮ ﻳﺪ ِﺭﻙ ﻭﻗﺖ ﺍﻟﻈﻬﺮ ﰲ ﻓﺼﻞ ﺁﺫﺍﺭ. ﺍﳋﺎﻣﺲ :ﺃﻥ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔِ ،ﺟﺎﺭﻳﺎ ِﻥ ﳎﺮﻯ ﺍﻟﻨﺎﻗِﻞ ﻭﺍﳌﺒﻘﻰ ،ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ - ج -ﰲ ﺣﺠﺘﻪ ﺍﻟﺼﻼ ﹶﺓ ﰲ ﻣﱰﻟﻪ ﺍﻟﺬﻱ ﻫﻮ ﻧﺎﺯِﻝ ﻓﻴﻪ ﺑﺎﳌﺴﻠﻤﲔ ،ﻓﺠﺮﻯ ﺍﺑﻦ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ،ﻭﺿﺒﻂ ﺟﺎﺑﺮ ﻭﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﻋﺎﺩﺗﻪ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﶈﻔﻮﻅ. ﻭﺭﺟﺤﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ،ﻟﻮﺟﻮﻩ: ﺼﻞﱢ ﺍﻟﺼﺤﺎﺑﺔ ﺑِﻤﻨﻰ ﻭﺣﺪﺍﻧﹰﺎ ﻭ ﺯﺭﺍﻓﺎﺕٍ ،ﺑﻞ ﱂ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻟﻮ ﺻﻠﱠﻰ ﺍﻟﻈﱡﻬﺮ ﲟﻜﺔ ،ﱂ ﺗ ﻳﻜﻦ ﳍﻢ ﺑﺪ ﻣﻦ ﺍﻟﺼﻼﺓ ﺧﻠ ﻒ ﺇﻣﺎﻡ ﻳﻜﻮﻥ ﻧﺎﺋﺒﹰﺎ ﻋﻨﻪ ،ﻭﱂ ﻳﻨ ﹸﻘ ﹾﻞ ﻫﺬﺍ ﺃﺣ ﺪ ﻗﻂﱞ ،ﻭﻻ ﻳﻘﻮﻝ ﺃﺣﺪ :ﺇﻧﻪ ﺍﺳﺘﻨﺎﺏ ﻣﻦ ﻳﺼﻠﱢﻰ ﻢ ،ﻭﻟﻮﻻ ﻋﻠﻤﻪ ﺃﻧﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻓﻴﺼﻠﱢﻰ ﻢ ،ﻟﻘﺎﻝ :ﺇﻥ ﺖ ﻋﻨﺪﻛﻢ ،ﻓﻠﻴﺼ ﱢﻞ ﺑﻜﻢ ﻓﻼﻥ ،ﻭﺣﻴﺚ ﱂ ﻳﻘﻊ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ ،ﻭﻻ ﺕ ﺍﻟﺼﻼ ﹸﺓ ﻭﻟﺴ ﻀ ﺮ ِ ﺣ ﺻﻠﱠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﻫﻨﺎﻙ ﻭﺣﺪﺍﻧﹰﺎ ﻗﻄﻌﺎﹰ ،ﻭﻻ ﻛﺎﻥ ﻣِﻦ ﻋﺎﺩﻢ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﺃﻥ ﻳﺼﻠﱡﻮﺍ ِﻋﺰِﻳﻦ، ﻋِﻠ ﻢ ﺃﻢ ﺻﻠﱡﻮﺍ ﻣﻌﻪ ﻋﻠﻰ ﻋﺎﺩﻢ. ﺾ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻭﻫﻢ ﻣﻘﻴﻤﻮﻥ ،ﻭﻛﺎﻥ ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻟﻮ ﺻﻠﱠﻰ ﲟﻜﺔ ،ﻟﻜﺎﻥ ﺧ ﹾﻠ ﹶﻔﻪ ﺑﻌ
١٨٣ ﻳﺄﻣﺮﻫﻢ ﺃﻥ ﻳِﺘﻤﻮﺍ ﺻﻼﻢ ،ﻭﱂ ﻳﻨﻘﻞ ﺃﻢ ﻗﺎﻣﻮﺍ ﻓﺄﲤﻮﺍ ﺑﻌﺪ ﺳﻼﻣﻪ ﺻﻼﻢ ،ﻭﺣﻴﺚ ﱂ ﻳﻨﻘﻞ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ ،ﺑﻞ ﻫﻮ ﻣﻌﻠﻮﻡ ﺍﻻﻧﺘﻔﺎﺀ ﻗﻄﻌﺎﹰ ،ﻋِﻠ ﻢ ﺃﻧﻪ ﱂ ﻳﺼ ﱢﻞ ﺣﻴﻨﺌﺬ ﲟﻜﺔ ،ﻭﻣﺎ ﻳﻨﻘﻠﹸﻪ ﺑﻌﺾ ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ،ﺃﻧﻪ ﻗﺎﻝ) :ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﻣﻜﱠﺔ ﹶﺃِﺗﻤﻮﺍ ﺻﻼﺗﻜﹸﻢ ﻓﺈﻧﺎ ﹶﻗ ﻮ ﻡ ﺳ ﹾﻔ ﺮ( ،ﻓﺈﳕﺎ ﻗﺎﻟﻪ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ،ﻻ ﰲ ﺣﺠﺘﻪ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ،ﺃﻧﻪ ﳌﺎ ﻃﺎﻑ ،ﺭﻛﻊ ﺭﻛﻌﱵ ﺍﻟﻄﻮﺍﻑ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﺧﻠﻔﻪ ﻳﻘﺘﺪﻭﻥ ﺑﻪ ﰲ ﺃﻓﻌﺎﻟﻪ ﻭﻣﻨﺎﺳﻜﻪ ،ﻓﻠﻌﻠﻪ ﳌﺎ ﺭﻛﻊ ﺭﻛﻌﱵ ﺍﻟﻄﻮﺍﻑ، ﻭﺍﻟﻨﺎﺱ ﺧﻠﻔﻪ ﻳﻘﺘﺪﻭﻥ ﺑﻪ ،ﻇﻦ ﺍﻟﻈﺎﻥﱡ ﺃﺎ ﺻﻼ ﹸﺓ ﺍﻟﻈﻬﺮ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻭﻗﺖ ﺍﻟﻈﻬﺮ ،ﻭﻫﺬﺍ ﺍﻟﻮﻫ ﻢ ﻻ ﻳﻤﻜﻦ ﺭﻓ ﻊ ﺍﺣﺘﻤﺎﻟﻪ ،ﲞﻼﻑ ﺻﻼﺗﻪ ﺑِﻤﻨﻰ ،ﻓﺈﺎ ﻻ ﲢﺘﻤِﻞ ﻏﲑ ﺍﻟﻔﺮﺽ. ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻻ ﻳﺤﻔﻆ ﻋﻨﻪ ﰲ ﺣﺠﻪ ﺃﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻔﺮﺽ ﲜﻮﻑ ﻣﻜﺔ ،ﺑﻞ ﺇﳕﺎ ﻛﺎﻥ ﻳﺼﻠﱢﻰ ﲟﱰﻟﻪ ﺑﺎﻷﺑﻄﺢ ﺑﺎﳌﺴﻠﻤﲔ ﻣﺪﺓ ﻣﻘﺎﻣﻪ ﻛﺎﻥ ﻳﺼﻠﱢﻰ ﻢ ﺃﻳﻦ ﻧﺰﻟﻮﺍ ﻻ ﻳﺼﻠﱢﻲ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ﻏﲑ ﺍﳌﱰﻝ ﺍﻟﻌﺎﻡ. ﺍﳋﺎﻣﺲ :ﺃﻥ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻭﺣﺪﻳﺚ ﺟﺎﺑﺮ ،ﻣﻦ ﺃﻓﺮﺍﺩ ﻣﺴﻠﻢ، ﻓﺤﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﺻﺢ ﻣﻨﻪ ،ﻭﻛﺬﻟﻚ ﻫﻮ ﰲ ﺇﺳﻨﺎﺩﻩ ،ﻓﺈﻥ ﺭﻭﺍﺗﻪ ﺃﺣﻔﻆ ،ﻭﺃﺷﻬﺮ، ﻭﺃﺗﻘﻦ ،ﻓﺄﻳﻦ ﻳﻘﻊ ﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻣﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﻤﺮﻱ ،ﻭﺃﻳﻦ ﻳﻘﻊ ﺣﻔﻆ ﺟﻌﻔﺮ ﻣِﻦ ﺣﻔﻆ ﻧﺎﻓﻊ؟. ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﻗﺪ ﺍﺿﻄﺮ ﺏ ﰲ ﻭﻗﺖ ﻃﻮﺍﻓﻪ ،ﻓﺮﻭﻯ ﻋﻨﻬﺎ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ،ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻃﺎﻑ ﺎﺭﺍﹰ ،ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺃﺧﺮ ﺍﻟﻄﱠﻮﺍﻑ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺃﻓﺎﺽ ِﻣﻦ ﺁﺧﺮ ﻳﻮﻣﻪ ،ﻓﻠﻢ ﻳﻀﺒﻂ ﻓﻴﻪ ﻭﻗﺖ ﺍﻹﻓﺎﺿﺔ ،ﻭﻻ ﻣﻜﺎﻥ ﺍﻟﺼﻼﺓ ،ﲞﻼﻑ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ. ﺚ ﻋﺎﺋﺸﺔ ﻣﻦ ﺭﻭﺍﻳﺔ ﺚ ﺍﺑ ِﻦ ﻋﻤﺮ ﺃﺻ ﺢ ﻣﻨﻪ ﺑﻼ ﻧﺰﺍﻉ ،ﻓﺈﻥ ﺣﺪﻳ ﹶ ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺣﺪﻳ ﹶ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻨﻬﺎ ،ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﳐﺘﻠﻒ ﰲ ﺡ ﺑﺎﻟﺴﻤﺎﻉ ،ﺑﻞ ﻋﻨﻌﻨﻪ ،ﻓﻜﻴﻒ ﻳﻘﺪﻡ ﻋﻠﻰ ﻗﻮﻝ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ :ﺣﺪﺛﲏ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ،ﻭﱂ ﻳﺼ ﺮ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ. ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﻟﻴﺲ ﺑﺎﻟﺒﻴﻦ ﺃﻧﻪ -ج -ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﲟﻜﺔ ،ﻓﺈﻥ ﻟﻔﻈﻪ ﺻﻠﱠﻰ ﺍﻟﻈﱡﻬﺮ ،ﰒ ﺭﺟﻊ ﺇﱃ ِﻣﻨﻰ، ﲔ ﻫﻜﺬﺍ) :ﺃﻓﺎﺽ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺁ ِﺧ ِﺮ ﻳ ﻮ ِﻣ ِﻪ ِﺣ ﻓﻤﻜﺚ ﺎ ﻟﻴﺎﱄ ﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻳﺮﻣﻰ ﺍﳉﻤﺮﺓ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ ،ﻛﻞ ﲨﺮﺓ ﺑﺴﺒﻊ ﺚ ﺍﻟﺼﺮﳛﺔ ،ﻋﻠﻰ ﺃﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻈﻬ ﺮ ﻳﻮﻣﺌﺬ ﲟﻜﺔ ،ﻭﺃﻳﻦ ﺣﺼﻴﺎﺕ( ،ﻓﺄﻳﻦ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﳊﺪﻳ ِ
١٨٤ ﻫﺬﺍ ﰲ ﺻﺮﻳﺢ ﺍﻟﺪﻻﻟﺔ ﺇﱃ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ) :ﺃﻓﺎﺽ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﰒ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ِﲟﻨﻰ(، ﺚ ﺍﺧﺘﻠِﻒ ﰲ ﺚ ﺍﺗﻔﻖ ﺃﺻﺤﺎﺏ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻪ ﺇﱃ ﺣﺪﻳ ٍ ﻳﻌﲎ ﺭﺍﺟﻌﹰﺎ .ﻭﺃﻳﻦ ﺣﺪﻳ ﹲ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﻭﻃﺎﻓﺖ ﺃ ﻡ ﺳﻠﻤﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺑﻌﲑﻫﺎ ﻣِﻦ ﻭﺭﺍﺀ ﺍﻟﻨﺎﺱ ﻭﻫﻰ ﺷﺎﻛﻴﺔ ،ﺍﺳﺘﺄﺫﻧﺖ ﺍﻟﻨﱯ ج ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻓﺄﺫﻥ ﳍﺎ ،ﻭﺍﺣﺘﺞ ﻋﻠﻴﻪ ﲟﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺕ ﺇﱃ ﺍﻟﻨﱯ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﻨﺐ ﺑﻨﺖ ﺃﹸﻡ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﹸﻡ ﺳﻠﻤﺔ ،ﻗﺎﻟﺖ :ﺷﻜﻮ ﺖ ﺭﺍﻛﺒﺔ( ﻗﺎﻟﺖ :ﹶﻓﻄﹸ ﹾﻔﺖ ﻭ ﺭﺳﻮ ﹸﻝ ج ،ﺃﱐ ﺃﺷﺘﻜﻰ ،ﻓﻘﺎﻝ) :ﻃﹸﻮﰲ ِﻣ ﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻨﺎﺱ ﻭﹶﺃﻧ ِ ﺴﻄﹸﻮ ٍﺭ﴾ ﺏ ﻣ ﺐ ﺍﻟﺒﻴﺖِ ،ﻭﻫ ﻮ ﻳ ﹾﻘ ﺮﺃﹸ﴿ :ﻭﺍﻟﻄﱡﻮ ِﺭ * ﻭ ِﻛﺘﺎ ٍ ﺼﻠﱢﻲ ﺇﻟﹶﻰ ﺟﻨ ِ ﺍﻟﻠﱠ ِﻪ ج ﺣِﻴﻨِﺌ ٍﺬ ﻳ ﻑ ﺍﻹﻓﺎﺿﺔ ،ﻷﻥ ﺍﻟﻨﱯ ج ﱂ ﻳﻘﺮﺃ ﻑ ﻫ ﻮ ﻃﻮﺍ ]ﺍﻟﻄﻮﺭ ،(١)[٢-١ :ﻭﻻ ﻳﺘﺒﻴ ﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﻮﺍ ﰲ ﺭﻛﻌﱵ ﺫﻟﻚ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﻄﻮﺭ ،ﻭﻻ ﺟﻬﺮ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﻨﻬﺎﺭ ﲝﻴﺚ ﺗﺴﻤﻌﻪ ﺃ ﻡ ﺳﻠﻤﺔ ﻣﻦ ﻂ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺃﺧﺮﻩ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻓﺄﺻﺎﺏ ﰲ ﺫﻟﻚ. ﻭﺭﺍﺀ ﺍﻟﻨﺎﺱ ،ﻭﻗﺪ ﺑﻴﻦ ﺃﺑﻮ ﳏﻤﺪ ﻏﻠ ﹶ ﻭﻗﺪ ﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﺃ ﱠﻥ ﺍﻟﻨﱯ ج ،ﺃﺭﺳﻞ ﺑﹸﺄﻡ ﺳﻠﻤﺔ ﻟﻴﻠ ﹶﺔ ﺍﻟﻨﺤﺮ ،ﻓﺮﻣﺖ ﺍﳉﻤﺮ ﹶﺓ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ،ﰒ ﻣﻀﺖ ﻓﺄﻓﺎﺿﺖ) (٢ﻓﻜﻴﻒ ﻳﻠﺘﺌ ﻢ ﻫﺬﺍ ﻣﻊ ﻃﻮﺍﻓﻬﺎ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﻭﺭﺍ َﺀ ﺏ ﺍﻟﻨﺎﺱ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺒﻴﺖ ﻳﺼﻠﱢﻰ ﻭﻳﻘﺮﺃ ﰲ ﺻﻼﺗﻪ﴿ :ﻭﺍﻟﻄﱡﻮ ِﺭ * ﻭ ِﻛﺘﺎ ٍ ﺴﻄﹸﻮ ٍﺭ﴾ ]ﺍﻟﻄﻮﺭ[٢-١ :؟ ﻫﺬﺍ ﻣِﻦ ﺍﳌﹸﺤﺎﻝ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺼﻼ ﹶﺓ ﻭﺍﻟﻘﺮﺍﺀﺓ ،ﻛﺎﻧﺖ ﰲ ﺻﻼﺓ ﻣ ﺍﻟﻔﺠﺮ ،ﺃﻭ ﺍﳌﻐﺮﺏِ ،ﺃﻭ ﺍﻟﻌﺸﺎﺀِ ،ﻭﺃﻣﺎ ﺃﺎ ﻛﺎﻧﺖ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﻜﺔ ﻗﻄﻌﺎﹰ ،ﻓﻬﺬﺍ ﻣﻦ ﻭﳘﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ. ﻓﻄﺎﻓﺖ ﻋﺎﺋﺸﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻃﻮﺍﻓﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻭﺳﻌﺖ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﺟﺰﺃﻫﺎ ﻋﻦ ﺣﺠﻬﺎ ﻭﻋﻤﺮﺎ ،ﻭﻃﺎﻓﺖ ﺻﻔﻴ ﹸﺔ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﹸﺛﻢ ﺣﺎﺿﺖ ﻓﺄﺟﺰﺃﻫﺎ ﻃﻮﺍﻓﹸﻬﺎ ﺫﻟﻚ ﻋﻦ ﻉ) ،(٣ﻓﺎﺳﺘﻘﺮﺕ ﺳﻨﺘﻪ ج ﰲ ﺍﳌﺮﺃﺓ ﺍﻟﻄﺎﻫﺮﺓ ﺇﺫﺍ ﺣﺎﺿﺖ ﻗﺒﻞ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ،ﻭﱂ ﺗ ﻮ ﺩ ﺍﻟﻄﻮﺍﻑ -ﺃﻭ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻑ ،-ﺃﻥ ﺗ ﹾﻘ ِﺮﻥﹶ ،ﻭﺗﻜﺘﻔ ﻲ ﺑﻄﻮﺍﻑ ﻭﺍﺣﺪ ،ﻭﺳﻌﻲ ﻭﺍﺣﺪ ،ﻭﺇﻥ ﺣﺎﺿﺖ ﺑﻌﺪ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﺍﺟﺘﺰﺃﺕ ﺑﻪ ﻋﻦ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ. ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢٤٦ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٩٤٢ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) ،(٤١٢/١ﻭﺍﻟﺒﺨﺎﺭﻱ ).(٤٦٨ ،٤٦٧/٣
١٨٥ ﻓﺼﻞ ﻓﻲ رﺟﻮﻋﻪ ج إﻟﻰ ِﻣﻨَﻰ وﺑﻴﺎﺗﻪ ﺑﻬﺎ
ﺸ ﻤﺲِ، ﺕ ﺎ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ،ﺍﻧﺘﻈ ﺮ ﺯﻭﺍ ﹶﻝ ﺍﻟ ﰒ ﺭﺟﻊ ج ﺇﱃ ِﻣﻨﻰ ﻣِﻦ ﻳﻮﻣﻪ ﺫﻟﻚ ،ﻓﺒﺎ ﻓﻠﻤﺎ ﺯﺍﻟﺖ ،ﻣﺸﻰ ﻣِﻦ ﺭﺣﻠﻪ ﺇﱃ ﺍﳉﻤﺎﺭِ ،ﻭﱂ ﻳ ﺮ ﹶﻛﺐ ،ﻓﺒﺪﺃ ﺑﺎﳉﻤﺮﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻠﻲ ﺕ ﻭﺍﺣﺪ ﹰﺓ ﺑﻌ ﺪ ﻭﺍﺣﺪﺓٍ ،ﻳﻘﻮﻝ ﻣﻊ ﹸﻛﻞﱢ ﺣﺼﺎﺓ) :ﺍﻟﱠﻠ ﻪ ﳋﻴﻒِ ،ﻓﺮﻣﺎﻫﺎ ﺑﺴﺒﻊ ﺣﺼﻴﺎ ٍ ﺠ ﺪ ﺍ ﹶ ﺴِ ﻣ ﺃ ﹾﻛﺒﺮ ،(ﰒ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﳉﻤﺮﺓ ﺃﻣﺎﻣﻬﺎ ﺣﱴ ﺃﺳﻬﻞﹶ ،ﻓﻘﺎﻡ ﻣﺴﺘﻘﺒ ﹶﻞ ﺍﻟ ِﻘﺒﻠﺔ ،ﰒ ﺭﻓ ﻊ ﻳﺪﻳ ِﻪ ﻭ ﺩﻋﺎ ﻼ ﺑﻘﺪﺭ ﺳﻮ ﺭ ِﺓ ﺍﻟﺒﻘﺮﺓ ،ﰒ ﺃﺗﻰ ﺇﱃ ﺍﳉﹶﻤﺮﺓ ﺍﻟﻮﺳﻄﻰ ،ﻓﺮﻣﺎﻫﺎ ﻛﺬﻟﻚ ،ﰒ ﺍﳓﺪ ﺭ ﺩﻋﺎﺀﹰﺍ ﹶﻃﻮِﻳ ﹰ ﻒ ﻣﺴﺘﻘِﺒ ﹶﻞ ﺍﻟ ِﻘﺒﻠﺔ ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﻳﺪﻋﻮ ﻗﺮﻳﺒﹰﺎ ﻣِﻦ ﻭﹸﻗﻮﻓِﻪ ﺕ ﺍﻟﻴﺴﺎ ِﺭ ﳑﺎ ﻳﻠﻲ ﺍﻟﻮﺍﺩﻱ ،ﻓﻮﻗ ﺫﺍ ﺍﻷﻭﻝِ ،ﰒ ﺃﺗﻰ ﺍﳉﻤﺮﺓ ﺍﻟﺜﱠﺎِﻟﺜﹶﺔ ﻭﻫﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﻓﺎﺳﺘﺒﻄﻦ ﺍﻟﻮﺍﺩﻱ ،ﻭﺍﺳﺘﻌﺮﺽ ﺍﳉﹶﻤﺮﺓ، ﺖ ﻋﻦ ﻳﺴﺎﺭِﻩ ،ﻭ ِﻣﻨﻰ ﻋﻦ ﳝﻴﻨﻪ ،ﻓﺮﻣﺎﻫﺎ ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ ﻛﺬﻟﻚ).(١ ﻓﺠﻌﻞ ﺍﻟﺒﻴ ﺖ ﻭﻗﺖ ﳉﻬﺎﻝ ،ﻭﻻ ﺟﻌﻠﻬﺎ ﻋﻦ ﳝﻴﻨﻪ ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﺒﻴ ﻭﱂ ﻳِﺮﻣِﻬﺎ ﻣِﻦ ﺃﻋﻼﻫﺎ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍ ﹸ ﺍﻟﺮﻣﻲ ﻛﻤﺎ ﺫﻛﺮﻩ ﻏ ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ. ﻓﻠﻤﺎ ﺃﻛﻤﻞ ﺍﻟﺮﻣﻲ ،ﺭﺟﻊ ﻣِﻦ ﻓﻮﺭﻩ ﻭﱂ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ،ﻓﻘﻴﻞ :ﻟﻀﻴﻖ ﺍﳌﻜﺎﻥ ﺑﺎﳉﺒﻞ، ﻭﻗﻴﻞ -ﻭﻫﻮ ﺃﺻﺢ :ﺇﻥ ﺩﻋﺎﺀﻩ ﻛﺎﻥ ﰲ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺒﻞ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ ،ﻓﻠﻤﺎ ﺭﻣﻰ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﻓﺮﻍ ﺍﻟﺮﻣﻲ ،ﻭﺍﻟﺪﻋﺎ ُﺀ ﰲ ﺻﻠﺐ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺒﻞ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ ﺃﻓﻀ ﹸﻞ ﻣﻨﻪ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻛﺎﻧﺖ ﺳﻨﺘﻪ ﰲ ﺩﻋﺎﺋﻪ ﰲ ﺍﻟﺼﻼﺓ ،ﺇﺫ ﻛﺎﻥ ﻳﺪﻋﻮ ﰲ ﺻﻠﺒﻬﺎ ،ﻓﺄﻣﺎ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻨﻬﺎ ،ﻓﻠﻢ ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺘﺎ ﺩ ﺍﻟﺪﻋﺎﺀ ،ﻭﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﺫﻟﻚ ،ﻓﻘﺪ ﹶﻏﻠِﻂ ﻋﻠﻴﻪ، ﻭﺇﻥ ﺭﻭﻯ ﰲ ﻏﲑ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺪﻋﻮ ﺑﺪﻋﺎ ٍﺀ ﻋﺎﺭِﺽ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ،ﻭﰱ ﺻﺤﺘﻪ ﻧﻈﺮ. ﺼﺪﻳﻖ ،ﺇﳕﺎ ﻫﻲ ﺐ ﺃﻥ ﻋﺎﻣﺔ ﺃﺩﻋﻴﺘﻪ ﺍﻟﱵ ﻛﺎﻥ ﻳﺪﻋﻮ ﺎ ،ﻭﻋﻠﱠﻤﻬﺎ ﺍﻟ ﻭﺑﺎﳉﻤﻠﺔ ..ﻓﻼ ﺭﻳ ﺲ ﺃ ﹾﻥ ﺗﻘﹸﻮ ﹶﻝ ﺩﺑ ﺮ ﹸﻛﻞﱢ ﺻﻼ ٍﺓ :ﺍﻟﱠﻠ ﻬﻢ ﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ) :ﻻ ﺗﻨ ﰲ ﺻﻠﺐ ﺍﻟﺼﻼﺓ ،ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﹶﺃ ِﻋﻨﻰ ﻋﻠﻰ ِﺫﻛﹾﺮ ﻙ ﻭ ﺷ ﹾﻜ ِﺮﻙ ،ﻭ ﺣﺴﻦ ﻋِﺒﺎﺩﺗِﻚ() ،(٢ﻓ ﺪﺑﺮ ﺍﻟﺼﻼﺓ ﻳﺮﺍﺩ ﺑﻪ ﺁﺧﺮﻫﺎ ﻗﺒﻞ ﺴﺒﺤﻮ ﹶﻥ ﺍﻟﻠﱠ ﻪ ﻭﺗﻜﺒﺮﻭ ﹶﻥ ﺍﻟﺴﻼﻡ ﻣﻨﻬﺎ ،ﻛ ﺪﺑﺮ ﺍﳊﻴﻮﺍﻥ ،ﻭﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻛﻘﻮﻟﻪ) :ﺗ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٦٥ ،٤٦٤/٣ﻭﻣﺴﻠﻢ ).(٣٠٧)(٣٠٦)(١٢٩٦ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٥٢٢ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٥٣/٣
١٨٦ ﻼ ٍﺓ( (١)...ﺍﳊﺪﻳﺚ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺻﹶ ﻭﲢﻤﺪﻭ ﹶﻥ ﺩﺑ ﺮ ﹸﻛﻞﱢ ﻓﺼﻞ ﻓﻲ هﻞ آﺎن ج ﻳﺮﻣﻰ ﻗﺒﻞ ﺻﻼة اﻟﻈﻬﺮ أو ﺑﻌﺪهﺎ؟
ﻭﱂ ﻳﺰﻝ ﰲ ﻧﻔﺴﻲ ،ﻫﻞ ﻛﺎﻥ ﻳﺮﻣﻰ ﻗﺒ ﹶﻞ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﺃﻭ ﺑﻌﺪﻫﺎ؟ ﻭﺍﻟﺬﻱ ﻳﻐِﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ،ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻣﻲ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ،ﰒ ﻳﺮﺟﻊ ﻓﻴﺼﻠﱢﻰ ،ﻷﻥ ﺟﺎﺑﺮﹰﺍ ﻭﻏﲑﻩ ﻗﺎﻟﻮﺍ :ﻛﺎ ﹶﻥ ﻳﺮﻣﻲ ﺖ ﺍﻟﺸﻤﺲ ،ﻓﻌﻘﱠﺒﻮﺍ ﺯﻭﺍ ﹶﻝ ﺍﻟﺸﻤﺲ ﺑﺮﻣﻴﻪ .ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﻭﻗﺖ ﺍﻟﺰﻭﺍﻝ ﻟﻠﺮﻣﻲ ﺃﻳﺎ ﻡ ﺇﺫﺍ ﺯﺍﻟ ِ ﺖ ﺍﻟﺮﻣﻲ ،ﱂ ِﻣﻨﻰ ،ﻛﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻟﺮﻣﻰ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﺍﻟﻨﱯ ج ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﳌﺎ ﺩﺧﻞ ﻭﻗ ﻳ ﹶﻘ ﺪ ﻡ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋِﺒﺎﺩﺍﺕ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺍﺑ ﻦ ﻣﺎﺟﻪ ،ﺭﻭﻳﺎ ﰲ )ﺳﻨﻨﻬﻤﺎ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺮﻣﻰ ﺍﳉِﻤﺎ ﺭ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ .ﺯﺍﺩ ﺍﺑﻦ ﻣﺎﺟﻪ :ﹶﻗ ﺪ ﺭ ﻣﺎ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺭﻣﻴﻪ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ،ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ) ،(٢ﻭﻟﻜﻦ ﰲ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺍﻟﺘﺮﻣﺬﻱ :ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ،ﻭﰲ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺎﺟﻪ :ﺇﺑﺮﺍﻫﻴ ﻢ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺃﺑﻮ ﺷﻴﺒﺔ ،ﻭﻻ ﻳﺤﺘﺞ ﺑﻪ ،ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺍﻟﺒﺎﺏ ﻏ ﲑ ﻫﺬﺍ. ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻣﻰ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺭﺍﻛﺒﺎﹰ ،ﻭﺃﻳﺎﻡ ِﻣﻨﻰ ﻣﺎﺷﻴﹰﺎ ﰲ ﺫﻫﺎﺑﻪ ﻭﺭﺟﻮﻋﻪ. ﻓﺼﻞ ﺠﺘﱠﻪ ج ﺳﺖ وﻗﻔﺎت ﻓﻲ ﺗﻀﻤﻦ ﺣ َ
ﺖ ﻭﻗﻔﺎﺕ ﻟﻠﺪﻋﺎﺀ. ﻓﻘﺪ ﺗﻀ ﻤﻨﺖ ﺣﺠﺘﻪ ج ِﺳ ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝ :ﻋﻠﻰ ﺍﻟﺼﻔﺎ ،ﻭﺍﻟﺜﺎﱐ :ﻋﻠﻰ ﺍﳌﺮﻭﺓ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺑﻌﺮﻓﺔ ،ﻭﺍﻟﺮﺍﺑﻊ :ﲟﺰﺩﻟﻔﺔ، ﻭﺍﳋﺎﻣﺲ :ﻋﻨﺪ ﺍﳉﻤﺮﺓ ﺍﻷﻭﱃ ،ﻭﺍﻟﺴﺎﺩﺱ :ﻋﻨﺪ ﺍﳉﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ. ﻓﺼﻞ ﻓﻲ ﺧﻄﺒﻪ ج ﻓﻲ أﻳﺎم اﻟﺤﺞ
ﻭﺧﻄﺐ ج ﺍﻟﻨﺎﺱ ِﲟﻨﻰ ﺧﻄﺒﺘﲔ :ﺧﻄﺒ ﹰﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﻗﺪ ﺗﻘﺪﻣﺖ ،ﻭﺍﳋﻄﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ: ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٧٢ ،٢٧٠/٢ﻭﻣﺴﻠﻢ ) ،(٥٩٥ﻭﻣﺎﻟﻚ ) ،(٢٠٩/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(١٥٠٤ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٨٩٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٠٥٤
١٨٧ ﰲ ﺃﻭﺳﻂ ﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳﻖ ،ﻓﻘﻴﻞ :ﻫﻮ ﺛﺎﱐ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﻫﻮ ﺃﻭﺳﻄﹸﻬﺎ ،ﺃﻱ :ﺧﻴﺎﺭﻫﺎ ،ﻭﺍﺣﺘﺞ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ) :ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ :ﲝﺪﻳﺚ ﺳﺮﺍﺀ ﺑﻨﺖ ﻧﺒﻬﺎﻥ ،ﻗﺎﻟﺖ :ﲰﻌ ﻱ ﻳ ﻮ ٍﻡ ﻫﺬﹶﺍ(؟ -ﻗﹶﺎﻟﹶﺖ :ﻭﻫﻮ ﺍﻟﻴ ﻮ ُِﻡ ﺍﻟﱠﺬﻱ ﺗ ﺪﻋﻮ ﹶﻥ ﻳ ﻮ ﻡ ﺍﻟﺮﺅﻭﺱ -ﻗﹶﺎﻟﹸﻮﺍ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﺃ ﻱ ﺑﻠﹶﺪ ﻫﺬﹶﺍ(؟ ﻗﺎﻟﹸﻮﺍ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠﻢ ،ﻗﹶﺎ ﹶﻝ) :ﻫﺬﹶﺍ ﺃ ﻭ ﺳﻂﹸ ﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳﻖِ ،ﻫ ﹾﻞ ﺗ ﺪﺭﻭ ﹶﻥ ﺃ ﳊﺮﺍ ﻡ( ،ﹸﺛﻢ ﻗﹶﺎﻝ) :ﺇﻧﻲ ﹶﻻ ﹶﺃ ﺩﺭِﻯ ﹶﻟ ﻌﻠﱢﻰ ﹶﻻ ﹶﺃﹾﻟﻘﹶﺎ ﹸﻛ ﻢ ﺑ ﻌ ﺪ ﻋﺎﻣﻲ ﺸ ﻌﺮ ﺍ ﹶ ﺃ ﻋﹶﻠﻢ ،ﻗﹶﺎ ﹶﻝ) :ﻫﺬﹶﺍ ﺍ ﹶﳌ ﺿﻜﹸﻢ ﻋﹶﻠﻴﻜﹸﻢ ﺣﺮﺍﻡ ،ﹶﻛﺤ ﺮ ﻣ ِﺔ ﻳ ﻮ ِﻣﻜﹸﻢ ﻫﺬﹶﺍ ،ﰲ ﻫﺬﹶﺍ ،ﺃ ﹶﻻ ﻭﺇ ﱠﻥ ﺩﻣﺎ َﺀﻛﹸﻢ ،ﻭﹶﺃﻣﻮﺍﹶﻟﻜﹸﻢ ،ﻭﹶﺃ ﻋﺮﺍ ﺴﹶﺄﹶﻟﻜﹸﻢ ﻋ ﻦ ﹶﺃﻋﻤﺎِﻟﻜﹸﻢ ،ﺃ ﹶﻻ ﹶﻓ ﹾﻠﻴﺒﱢﻠ ﹾﻎ ﺷﻬﺮﻛﻢ ﻫﺬﺍ ،ﰲ ﺑﹶﻠ ِﺪﻛﹸ ﻢ ﻫﺬﹶﺍ ،ﺣﺘﻰ ﺗ ﹾﻠ ﹸﻘﻮﺍ ﺭﺑﻜﻢ ،ﹶﻓﻴ ﺕ ج. ﻼ ﺣﺘﻰ ﻣﺎ ﺚ ﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ ﹶﺃ ﺩﻧﺎﻛﹸﻢ ﺃﻗﺼﺎﻛﻢ ،ﹶﺃ ﹶﻻ ﻫ ﹾﻞ ﺑﻠﱠ ﻐﺖ(؟ ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻣﻨﺎ ﺍ ﹶﳌﺪِﻳﻨﺔ ،ﹶﻟ ﻢ ﻳ ﹾﻠﺒ ﹾ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ) .(١ﻭﻳﻮﻡ ﺍﻟﺮﺅﻭﺱ :ﻫﻮ ﺛﺎﱐ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺑﺎﻻﺗﻔﺎﻕ. ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻲ ،ﻣﻦ ﺣﺪﻳﺚ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﻴﺪﺓ ﺍﻟ ﺮﺑﺬِﻱ ،ﻋﻦ ﺻﺪﻗﺔ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺼ ﺮ ﺍﻟﻠﱠ ِﻪ ﻭﺍﻟ ﹶﻔﺘﺢ] ﴾ﺍﻟﻨﺼﺮ ،[١ :ﻋﻠﻰ ﺖ ﻫﺬِﻩ ﺍﻟﺴﻮ ﺭﺓﹸ﴿ :ﺇﺫﹶﺍ ﺟﺎ َﺀ ﻧ ﺍﺑ ِﻦ ﻋﻤﺮ ،ﻗﺎﻝ :ﺃﹸﻧ ِﺰﹶﻟ ﻑ ﺃﻧﻪ ﺍﻟﻮﺩﺍﻉ ،ﻓﺄﻣﺮ ﺑﺮﺍﺣﻠﺘﻪ ﺍﻟ ﹶﻘﺼﻮﺍﺀ، ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻭﺳﻂ ﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳﻖِ ،ﻭﻋِ ﺮ )(٢ ﺱ( ...ﰒ ﺫﻛﺮ ﺍﳊﺪﻳﺚ ﰲ ﺧﻄﺒﺘﻪ . ﺱ ﻓﻘﺎﻝ) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎ ﹶﻓ ﺮ ِﺣﹶﻠﺖ ،ﻭﺍﺟﺘﻤﻊ ﺍﻟﻨﺎ ﻓﺼﻞ ﻓﻲ ﺗﺮﺧﻴﺺ اﻟﻨﺒﻲ ج اﻟﺒﻴﺘﻮﺗﺔ ﺧﺎرج ِﻣﻨَﻰ ﻟﻤﻦ ﻟﻪ ﻋﺬر
ﻟﻪ).(٣
ﺱ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺃﻥ ﻳﺒﻴﺖ ﲟﻜﺔ ﻟﻴﺎﱄ ِﻣﻨﻰ ﻣِﻦ ﺃﺟﻞ ﺳﻘﺎﻳﺘﻪ ،ﻓﺄﺫﻥ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺍﻟﻌﺒﺎ
ﺝ ِﻣﻨﻰ ﻋﻨﺪ ﺍﻹﺑﻞ ،ﻓﺄﺭﺧﺺ ﳍﻢ ﺃﻥ ﻳ ﺮﻣﻮﺍ ﻳ ﻮ ﻡ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺭِﻋﺎﺀُ ﺍﻹِﺑ ِﻞ ﰲ ﺍﻟﺒﻴﺘﻮﺗﺔ ﺧﺎ ِﺭ ﺠ ﻤﻌﻮﺍ ﺭﻣ ﻰ ﻳﻮﻣﲔ ﺑ ﻌ ﺪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻳﺮﻣﻮﻧﻪ ﰲ ﺃﺣﺪﳘﺎ).(٤ ﺤﺮِ ،ﰒ ﻳ ﺍﻟﻨ ﺖ ﺃﻧﻪ ﻗﺎﻝ :ﰲ ﺃﻭﻝ ﻳﻮﻡ ﻣﻨﻬﻤﺎ ،ﰒ ﻳﺮﻣﻮﻥ ﻳﻮ ﻡ ﺍﻟﻨ ﹾﻔ ِﺮ. ﻗﺎﻝ ﻣﺎﻟﻚ :ﻇﻨﻨ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﻴﻴﻨﺔ :ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﺧﺺ ﻟﻠﺮﻋﺎﺀ ﺃﻥ ﻳﺮﻣﻮﺍ ﻳﻮﻣﺎﹰ ،ﻭﻳﺪﻋﻮﺍ ﻳﻮﻣﹰﺎ
) (١ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ).(١٥١/٥ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(١٥٢/٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٩٢/٣ﻭﻣﺴﻠﻢ ).(١٣١٥ ) (٤ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) ،(٤٠٨/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٩٧٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٩٥٥ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٧٣/٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٠٣٧
١٨٨ ﺴﻨﺔ ﺗﺮ ﻙ ﺍﳌﺒﻴﺖ ِﲟﻨﻰ ،ﻭﺃﻣﺎ ﺍﻟﺮﻣﻲ ،ﻓﺈﻢ ﻻ ﻳﺘﺮﻛﹸﻮﻧﻪ ،ﺑﻞ ﳍﻢ ﺃﻥ ﻓﻴﺠﻮﺯ ﻟِﻠﻄﱠﺎﺋﻔﺘﲔ ﺑﺎﻟ ﻳﺆﺧﺮﻭﻩ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻓﲑﻣﻮﻥ ﻓﻴﻪ ،ﻭﳍﻢ ﺃﻥ ﳚﻤﻌﻮﺍ ﺭﻣ ﻰ ﻳﻮﻣﲔ ﰲ ﻳﻮﻡ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ج ﻑ ﺿﻴﺎﻋﻪ ،ﺃﻭ ﻣﺮﻳﺾ ﺺ ﻷﻫﻞ ﺍﻟﺴﻘﺎﻳﺔ ،ﻭﻟﻠﺮﻋﺎﺀ ﰲ ﺍﻟﺒﻴﺘﻮﺗﺔ ،ﻓﻤﻦ ﻟﻪ ﻣﺎﻝ ﳜﺎ ﻗﺪ ﺭ ﺧ ﻳﺨﺎﻑ ﻣِﻦ ﲣﻠﱡﻔﻪ ﻋﻨﻪ ،ﺃﻭ ﻛﺎﻥ ﻣﺮﻳﻀﹰﺎ ﻻ ﲤﻜﻨﻪ ﺍﻟﺒﻴﺘﻮﺗﺔ ،ﺳﻘﻄﺖ ﻋﻨﻪ ﺑﺘﻨﺒﻴﻪ ﺍﻟﻨﺺ ﻋﻠﻰ ﻫﺆﻻﺀ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ أﻧﻪ ج ﻟﻢ ﻳﺘﻌﺠﻞ ﻓﻲ ﻳﻮﻣﻴﻦ ﺑﻞ ﺗﺄﺧﺮ ﺣﺘﻰ أآﻤﻞ رﻣﻰ أﻳﺎم اﻟﺘﺸﺮﻳﻖ اﻟﺜﻼﺛﺔ
ﻭﱂ ﻳﺘﻌﺠﻞ ج ﰲ ﻳﻮﻣﲔ ،ﺑﻞ ﺗﺄﺧﺮ ﺣﺘﻰ ﺃﻛﻤﻞ ﺭﻣ ﻰ ﺃﻳﺎ ِﻡ ﺍﻟﺘﺸﺮﻳﻖ ﺍﻟﺜﻼﹶﺛﺔﹶ ،ﻭﺃﻓﺎﺽ ﺼﺐِ ،ﻭﻫﻮ ﺍﻷﺑﻄﺢ ،ﻭﻫﻮ ﺧﻴﻒ ﺑﲎ ﻛِﻨﺎﻧﺔ ،ﻓﻮﺟﺪ ﺃﺑﺎ ﺤ ﻳﻮ ﻡ ﺍﻟﺜﻼﺛﺎﺀ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍ ﹸﳌ ﺭﺍﻓﻊ ﻗﺪ ﺿﺮﺏ ﻟﻪ ﻓﻴﻪ ﻗﹸﺒ ﹰﺔ ﻫﻨﺎﻙ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﹶﺛ ﹶﻘﻠِﻪ ﺗﻮﻓﻴﻘﹰﺎ ﻣِﻦ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﺩﻭﻥ ﺃﻥ ﻳﺄﻣﺮﻩ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺼﻠﱠﻰ ﺍﻟﻈﱡﻬﺮ ،ﻭﺍﻟﻌﺼﺮ ،ﻭﺍﳌﻐﺮﺏ ،ﻭﺍﻟﻌِﺸﺎﺀ ،ﻭﺭﻗﺪ ﺭﻗﺪﺓ) (١ﰒ ﻼ ﺳﺤﺮﺍﹰ ،ﻭﱂ ﻳ ﺮ ﻣ ﹾﻞ ﰲ ﻫﺬﺍ ﺍﻟﻄﱠﻮﺍﻑِ ،ﻭﺃﺧﱪﺗﻪ ﺻﻔﻴﺔ ﺾ ﺇﱃ ﻣﻜﺔ ،ﻓﻄﺎﻑ ﻟﻠﻮﺩﺍﻉ ﻟﻴ ﹰ )(٢ ﺖ ﻗﺎﻝ) :ﹶﻓ ﹾﻠﺘﻨ ِﻔ ﺮ ﺇﺫﹰﺍ( . ﺿ ﺴﺘﻨﺎ ﻫﻲ(؟ ﻓﻘﺎﻟﹸﻮﺍ ﻟﻪ :ﺇﺎ ﹶﻗ ﺪ ﹶﺃﻓﹶﺎ ﺃﺎ ﺣﺎﺋﺾ ،ﻓﻘﺎﻝ) :ﺃﺣﺎِﺑ ﺖ ﺇﻟﻴﻪ ﻋﺎﺋﺸ ﹸﺔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺃﻥ ﻳ ﻌ ِﻤﺮﻫﺎ ﻋﻤﺮ ﹰﺓ ﻣﻔﺮﺩﺓ ،ﻓﺄﺧﱪﻫﺎ ﺃﻥ ﻃﻮﺍﻓﻬﺎ ﺑﺎﻟﺒﻴﺖ ﻭ ﺭ ِﻏﺒ ﻭﺑﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻗﺪ ﺃﺟﺰﹶﺃ ﻋﻦ ﺣﺠﻬﺎ ﻭﻋﻤﺮﺎ ،ﻓﺄﺑﺖ ﺇﻻ ﺃﻥ ﺗﻌﺘ ِﻤ ﺮ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ،ﻓﺄﻣﺮ ﺐ ﺼ ﺤ ﺖ ﺍﳌﹸ ﻼ ﱠﰒ ﻭﺍﹶﻓ ِ ﺖ ﻣِﻦ ﻋﻤﺮﺎ ﻟﹶﻴ ﹰ ﺃﺧﺎﻫﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻥ ﻳ ﻌ ِﻤﺮﻫﺎ ﻣِﻦ ﺍﻟﺘﻨﻌﻴﻢ ،ﹶﻓ ﹶﻔ ﺮ ﹶﻏ ﻑ ﺍﻟﻠﻴﻞِ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﻓ ﺮ ﹾﻏﺘﻤﺎ(؟ ﻗﺎﻟﺖ :ﻧ ﻌﻢ ،ﻓﻨﺎﺩﻯ ﻣ ﻊ ﺃﺧﻴﻬﺎ ،ﻓﺄﺗﻴﺎ ﰲ ﺟ ﻮ ِ ﻑ ﺑﺎﻟﺒﻴﺖ ﻗﺒ ﹶﻞ ﺻﻼ ﹶﺓ ﺍﻟﺼﺒﺢ ﻫﺬﺍ ﻟﻔﻆ ﺑﺎﻟ ﺮﺣِﻴﻞ ﰲ ﺃﺻﺤﺎﺑﻪ ،ﻓﺎﺭﲢ ﹶﻞ ﺍﻟﻨﺎﺱ ،ﰒ ﻃﺎ ﺍﻟﺒﺨﺎﺭﻱ).(٣ ﻓﺈﻥ ﻗﻴﻞ :ﻛﻴﻒ ﲡﻤﻌﻮﻥ ﺑﲔ ﻫﺬﺍ ،ﻭﺑﲔ ﺣﺪﻳﺚ ﺍﻷﺳﻮﺩ ﻋﻨﻬﺎ ﺍﻟﺬﻱ ﰲ ﺕ ﳊ ﺞ ....ﻓﺬﻛﺮ ِ )ﺍﻟﺼﺤﻴﺢ( ﺃﻳﻀﺎﹰ؟ ﻗﺎﻟﺖ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﱂ ﻧ ﺮ ﺇﻻ ﺍ ﹶ ﺠ ٍﺔ ﺤ ﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻳﺮﺟ ﻊ ﺍﻟﻨﺎﺱ ِﺑ ﺼﺒﺔِ ،ﻗﻠ ﳊ ﺍﳊﺪﻳﺚﹶ ،ﻭﻓﻴﻪ :ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻟﻴﻠﺔ ﺍ ﹶ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٠ ،٤٦٧ ،٤٦٦/٣ﻭﻣﺴﻠﻢ ) ،(١٣١٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٠٠٩ ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) ،(٤١٢/١ﻭﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٤ ،٤٦٨ ،٤٦٧/٣ﻭﻣﺴﻠﻢ )،٩٦٥ ،٩٦٤/٢ .(٣٨٧ ،٣٨٣ ) (٣ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٤/٣) ،(٤٨٨/٣ﻭﻣﺴﻠﻢ ).(١٢٣)(١٢١١
١٩١ ﺚ ﺍﻷﺳﻮﺩ ﻏ ﲑ ﻭﻏﲑﻩ ﻣِﻦ ﺗﻠﻚ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﺍﻟﱵ ﱂ ﻳﻘﻊ ﺷﻲﺀ ﻣﻨﻬﺎ ،ﻭﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳ ﹶ ﳏﻔﻮﻅ ،ﻭﺇﻥ ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ ،ﻓﻼ ﻭﺟﻪ ﻟﻪ ﻏﲑ ﻣﺎ ﺫﻛﺮﻧﺎ ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺴﹶﻠﻒ ﰲ ﺍﻟﺘﺤﺼﻴﺐ ﻫﻞ ﻫﻮ ﺳﻨﺔ ،ﺃﻭ ﻣﱰﻝ ﺍﺗﻔﺎﻕ؟ ﻋﻠﻰ ﻗﻮﻟﲔ. ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻫﻮ ﻣﻦ ﺳﻨﻦ ﺍﳊﺞ ،ﻓﺈﻥ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻒ ﺑﲎ ِﻛﻨﺎﻧ ﹶﺔ ﺨﻴ ِ ﺤﻦ ﻧﺎ ِﺯﻟﹸﻮﻥ ﻏﹶﺪﹰﺍ ﺇﻥ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ِﺑ ج ﻗﺎﻝ ﺣﲔ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨ ِﻔ ﺮ ِﻣ ﻦ ِﻣﻨﻰ) :ﻧ ﺣﻴﺚﹸ ﺗﻘﹶﺎ ﺳﻤﻮﺍ ﻋﻠﻰ ﺍﻟ ﹸﻜﻔﹾﺮ() .(١ﻳﻌﲎ ﺑﺬﻟﻚ ﺍﶈﺼﺐ ،ﻭﺫﻟﻚ ﺃﻥ ﻗﺮﻳﺸﹰﺎ ﻭﺑﲎ ﻛﻨﺎﻧﺔ، ﺗﻘﺎﺳﻤﻮﺍ ﻋﻠﻰ ﺑﲎ ﻫﺎﺷﻢ ،ﻭﺑﲎ ﺍﳌ ﱠﻄﻠِﺐ ،ﺃ ﱠﻻ ﻳﻨﺎﻛﺤﻮﻫﻢ ،ﻭﻻ ﻳﻜﻮ ﹶﻥ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﻢ ﺷﻲ ٌﺀ ﺣﱴ ﻳﺴﻠﻤﻮﺍ ﺇﻟﻴﻬﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺼ ﺪ ﺍﻟﻨﱯ ج ﺇﻇﻬﺎ ﺭ ﺷﻌﺎِﺋ ِﺮ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﻇﻬﺮﻭﺍ ﻓﻴﻪ ﺷﻌﺎﺋِﺮ ﺍﻟﻜﹸﻔﺮ ،ﻭﺍﻟﻌﺪﺍﻭﺓ ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ،ﺃﻥ ﻳﻘﻴﻢ ﺷِﻌﺎ ﺭ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻣﻮﺍﺿﻊ ﺷﻌﺎﺋِﺮ ﺍﻟﻜﹸﻔﺮ ﻭﺍﻟﺸﺮﻙ ،ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﻨﱯ ﺿ ﻊ ﺍﻟﻼﱠﺕ ﻭﺍﻟ ﻌﺰﻯ. ﻒ ﻣ ﻮ ِ ج ﺃﻥ ﻳﺒﻨﻰ ﻣﺴﺠ ﺪ ﺍﻟﻄﱠﺎِﺋ ِ ﻗﺎﻟﻮﺍ :ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺍﻟﻨﱯ ج ،ﻭﺃﺑﺎ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻛﺎﻧﻮﺍ ﺐ ﺳﻨ ﹲﺔ).(٢ ﻳﱰﻟﻮﻧﻪ .ﻭﰱ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ ،ﻋﻨﻪ :ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻯ ﺍﻟﺘﺤﺼِﻴ ﺼﻠﱢﻰ ﺑﻪ ﺍﻟﻈﻬﺮ ،ﻭﺍﻟﻌﺼﺮ ،ﻭﺍﳌﻐﺮﺏ ،ﻭﺍﻟﻌﺸﺎﺀ، ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﻛﺎﻥ ﻳ ﺠﻊ ،ﻭﻳﺬﻛﺮ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﻌﻞ ﺫﻟﻚ).(٣ ﻭﻳ ﻬ ﺴﻨﺔ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﱰﻝ ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ -ﻣﻨﻬﻢ ﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻭﻋﺎﺋﺸ ﹸﺔ -ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ِﺑ ﺐ ِﺑﺸﻲﺀٍ ،ﻭﺇﻧﻤﺎ ﻫ ﻮ ﻣﻨ ِﺰ ﹲﻝ ﻧ ﺰﹶﻟﻪ ﺤﺼ ﺲ ﺍ ﹸﳌ ﺍﺗﻔﺎﻕ ،ﻓﻔﻲ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﹶﻟﻴ ﺨﺮﻭ ِﺟ ِﻪ).(٤ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ِﻟﻴﻜﹸﻮ ﹶﻥ ﹶﺃ ﺳ ﻤ ﺢ ِﻟ ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﻋﻦ ﺃﰊ ﺭﺍﻓﻊ ،ﱂ ﻳﺄ ﻣﺮﱐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺃﻥ ﺃﻧﺰ ﹶﻝ ﲟﻦ ﻣﻌﻲ ﺖ ﹸﻗﺒﺘﻪ ،ﰒ ﺟﺎﺀ ﻓﱰﻝ) .(٥ﻓﺄﻧﺰﻟﻪ ﺍﷲ ﻓﻴﻪ ﺑﺘﻮﻓﻴﻘﻪ ،ﺗﺼﺪﻳﻘﹰﺎ ﻟﻘﻮﻝ ﺑﺎﻷﺑﻄﺢ ،ﻭﻟﻜﻦ ﺃﻧﺎ ﺿﺮﺑ ﻒ ﺑﲎ ِﻛﻨﺎﻧﺔ( ،ﻭﺗﻨﻔِﻴﺬﹰﺍ ِﻟﻤﺎ ﻋ ﺰ ﻡ ﻋﹶﻠﻴﻪِ ،ﻭ ﻣﻮﺍﹶﻓ ﹶﻘ ﹰﺔ ِﻣﻨﻪ ﺨﻴ ِ ﺤﻦ ﻧﺎ ِﺯﻟﹸﻮ ﹶﻥ ﻏﹶﺪﹰﺍ ِﺑ ﺭﺳﻮﻟﻪ) :ﻧ ِﻟ ﺮﺳﻮﻟِﻪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٦١/٣ﻭﻣﺴﻠﻢ ).(١٣١٤ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٣٣٨)(٣٣٧)(١٣١٠ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٧٢/٣ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧١/٣ﻭﻣﺴﻠﻢ ).(١٣١٢ ) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٣١٣
١٩٢ ﻓﺼﻞ ﻓﻲ دﺧﻮﻟﻪ ج ﻓﻲ اﻟﻜﻌﺒﺔ
ﺙ ﻣﺴﺎﺋﻞ :ﻫﻞ ﺩﺧﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺍﻟﺒﻴﺖ ﰲ ﺣﺠﺘﻪ ،ﺃﻡ ﻻ؟ ﻭﻫﻞ ﻭﻗﻒ ﻫﺎﻫﻨﺎ ﺛﻼ ﹸ ﺻﻠﱠﻰ ﺍﻟﺼﺒﺢ ﻟﻴﻠ ﹶﺔ ﺍﻟﻮﺩﺍﻉ ﲟﻜﺔ ،ﺃﻭ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻬﺎ؟ ﰲ ﺍﳌﻠﺘﺰﻡ ﺑﻌﺪ ﺍﻟﻮﺩﺍﻉ ،ﺃﻡ ﻻ؟ ﻭﻫﻞ ﺠﺘِﻪ، ﻓﺄﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ،ﻓﺰﻋﻢ ﻛﺜ ﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ ،ﺃﻧﻪ ﺩﺧﻞ ﺍﻟﺒﻴﺖ ﰲ ﺣ ﱯ ج .ﻭﺍﻟﺬﻱ ﺗ ﺪﻝﱡ ﻋﻠﻴﻪ ﺖ ِﻣ ﻦ ﺳﻨﻦ ﺍﳊﺞ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺎﻟﻨ ﻭﻳﺮﻯ ﻛﺜ ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺩﺧﻮ ﹶﻝ ﺍﻟﺒﻴ ِ ﺖ ﰲ ﺣﺠﺘﻪ ﻭﻻ ﰲ ﻋﻤﺮﺗﻪ ،ﻭﺇﳕﺎ ﺩﺧﻠﻪ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ،ﻓﻔﻲ ﺳﻨﺘﻪ ،ﺃﻧﻪ ﱂ ﻳ ﺪﺧِ ﻞ ﺍﻟﺒﻴ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﺩﺧ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﻋﻠﻰ ﻧﺎﻗﺔ ﻷُﺳﺎﻣﺔ، ﺣﱴ ﺃﻧﺎ ﺥ ﺑﻔﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ،ﻓﺪﻋﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ ﺑﺎﳌﻔﺘﺎﺡ ،ﻓﺠﺎﺀﻩ ﺑﻪ ،ﻓﻔﺘﺢ ،ﻓﺪﺧ ﹶﻞ ﺍﻟﻨﱯ ج ،ﻭﺃﺳﺎﻣﺔﹸ ،ﻭﺑﻼﻝﹲ ،ﻭﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻃﻠﺤﺔ ،ﻓﺄﺟﺎﻓﹸﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺒﺎﺏ ﻣِﻠﻴﺎﹰ ،ﰒ ﻓﺘﺤﻮﻩ .ﻗﺎﻝ ﻋﺒ ﺪ ﺕ ﺑﻼ ﹰﻻ ﻋﻠﻰ ﺍﻟﺒﺎﺏ .ﻓﻘﻠﺖ :ﺃﻳﻦ ﺻﻠﱠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ﻗﺎﻝ: ﺕ ﺍﻟﻨﺎﺱ ،ﻓﻮﺟﺪ ﺍﻟﻠﱠﻪ :ﻓﺒﺎﺩﺭ )(١ ﺖ ﺃﻥ ﺃﺳﺄﻟﻪ ،ﻛ ﻢ ﺻﻠﱠﻰ . ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﺍﳌﻘﺪﻣﲔ .ﻗﺎﻝ :ﻭﻧﺴﻴ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﳌﺎ ﻗﹶﺪﻡ ﻣﻜﺔ ،ﺃﰉ ﺃﻥ ﺖ ﻭﻓﻴﻪ ﺍﻵِﻟﻬﺔ ،ﻗﺎﻝ :ﻓﺄﻣﺮ ِﺑﻬﺎ ﹶﻓﺄﹸ ﺧ ِﺮﺟﺖ ،ﻓﺄﺧﺮﺟﻮﺍ ﺻﻮ ﺭ ﹶﺓ ﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﺇﲰﺎﻋﻴ ﹶﻞ ﻳ ﺪﺧ ﹶﻞ ﺍﻟﺒﻴ ﰲ ﺃﻳﺪِﻳ ِﻬﻤﺎ ﺍ َﻷ ﺯ ﹶﻻﻡ ،ﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج) :ﻗﹶﺎﺗﹶﻠﻬﻢ ﺍﻟﻠﱠﻪ ،ﹶﺃﻣﺎ ﻭﺍﻟﻠﱠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﻋِﻠﻤﻮﺍ ﹶﺃﻧ ﻬﻤﺎ ﹶﻟ ﻢ ﺼﻞﱢ ﻓِﻴ ِﻪ).(٢ ﺴﺘ ﹾﻘﺴِﻤﺎ ﺑِﻬﺎ ﹶﻗﻂﱡ( .ﻗﺎﻝ :ﹶﻓ ﺪ ﺧ ﹶﻞ ﺍﻟﺒﻴﺖ ،ﻓ ﹶﻜﺒ ﺮ ﰲ ﻧﻮﺍﺣِﻴﻪ ،ﻭﱂ ﻳ ﻳ ﻓﻘﻴﻞ :ﻛﺎﻥ ﺫﻟﻚ ﺩﺧﻮﻟﲔ ،ﺻﻠﱠﻰ ﰲ ﺃﺣﺪﳘﺎ ،ﻭﱂ ﻳﺼ ﱢﻞ ﰲ ﺍﻵﺧﺮ .ﻭﻫﺬﻩ ﻃﺮﻳﻘ ﹸﺔ ﻑ ﻟﻔﻆ ،ﺟﻌﻠﹸﻮﻩ ﻗِﺼﺔ ﺃﺧﺮﻯ ،ﻛﻤﺎ ﺟﻌﻠﻮﺍ ﺍﻹﺳﺮﺍﺀ ﻣِﺮﺍﺭﹰﺍ ﺿﻌﻔﺎﺀ ﺍﻟﻨﻘﺪ ،ﻛﻠﻤﺎ ﺭﺃﻭﺍ ﺍﺧﺘﻼ ﻻﺧﺘﻼﻑ ﺃﻟﻔﺎﻇﻪ ،ﻭ ﺟ ﻌﻠﹸﻮﺍ ﺍﺷﺘﺮﺍﺀَﻩ ﻣِﻦ ﺟﺎﺑﺮ ﺑﻌﲑﻩ ﻣِﺮﺍﺭﹰﺍ ﻻﺧﺘﻼﻑ ﺃﻟﻔﺎﻇِﻪ ،ﻭﺟﻌﻠﻮﺍ ﻑ ﺍﻟﻮﺩﺍﻉ ﻣﺮﺗﲔ ﻻﺧﺘﻼﻑ ﺳﻴﺎﻗﻪ ،ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ. ﻃﻮﺍ ﻭﺃﻣﺎ ﺍﳉﻬﺎﺑﺬﺓ ﺍﻟﻨﻘﺎﺩ ،ﻓﲑﻏﺒﻮﻥ ﻋﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔِ ،ﻭﻻ ﳚُﺒﻨﻮﻥ ﻋﻦ ﺗﻐﻠﻴﻂ ﻣ ﻦ ﻟﻴﺲ ﻂ ﻭﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﻮﻫﻢ ،ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ :ﻭﺍﻟﻘﻮ ﹸﻝ ﻗﻮ ﹸﻝ ﻣﻌﺼﻮﻣﹰﺎ ﻣِﻦ ﺍﻟ ﻐﹶﻠ ِ ﺑﻼﻝ ،ﻷﻧﻪ ﻣﺜﺒﺖ ﺷﺎﻫ ﺪ ﺻﻼﺗﻪ ،ﲞﻼﻑ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻥ ﺩﺧﻮﻟﻪ ﺍﻟﺒﻴﺖ ﺇﳕﺎ ﺠ ِﻪ ﻭﻻ ﻋ ﻤ ِﺮﻩِ ،ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ،ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺎﻥ ﰲ ﻏﺰﻭ ِﺓ ﺍﻟﻔﺘﺢ ،ﻻ ﰲ ﺣ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٧٢ ،٣٧١/٣ﻭﻣﺴﻠﻢ ).(١٣٢٩ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٧٦ ،٣٧٥/٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٠٢٧
١٩٤ ﺑﻴﻨﻬﻤﺎ ﺃﺣ ﺪ ﻳﺴﺄﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺷﻴﺌﹰﺎ ﺇﻻ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﻣﻮﺿﻊ ﺻﻼﺗﻪ ج ﺻﻼة اﻟﺼﺒﺢ ﺻﺒﻴﺤﺔ ﻟﻴﻠﺔ اﻟﻮداع
ﺿﻊ ﺻﻼﺗﻪ ج ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺻﺒﻴﺤﺔ ﻟﻴﻠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓﻔﻲ ﻭﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻭﻫﻰ ﻣﻮ ِ ﺕ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃﻧﻰ ﺃ ﺷﺘﻜِﻰ ،ﹶﻓﻘﹶﺎ ﹶﻝ: )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﺃ ﻡ ﺳﻠﻤﺔ ،ﻗﺎﻟﺖ :ﺷﻜﻮ ﺖ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣِﻴﻨﺌﺬ ﻳﺼﻠﱢﻰ ﺇﱃ ﺖ ﺭﺍ ِﻛﺒ ﹲﺔ( .ﻗﺎﻟﺖ :ﻓﻄﹸﻔ ﺱ ﻭﹶﺃﻧ ِ )ﻃﹸﻮﰲ ِﻣ ﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻨﺎ ِ ﺴﻄﹸﻮ ٍﺭ﴾ ]ﺍﻟﻄﻮﺭ (١)[٢-١ :ﻓﻬﺬﺍ ﺏ ﻣ ﺐ ﺍﻟﺒﻴﺖِ ،ﻭﻫ ﻮ ﻳ ﹾﻘﺮﺃ ﺑـ ﴿ﻭﺍﻟﻄﱡﻮ ِﺭ * ﻭ ِﻛﺘﺎ ٍ ﺟﻨ ِ ﻉ ﻭﻏﲑِﻩ ،ﻓﻨﻈﺮﻧﺎ ﰲ ﳛﺘﻤِﻞ ،ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﺍﻟﻔﺠﺮ ﻭﰱ ﻏﲑﻫﺎ ،ﻭﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍ ِ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺪ ﺭﻭﻯ ﰲ )ﺻﺤﻴﺤﻪ( ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﺃﻧﻪ ج ﳌﺎ ﺃﺭﺍﺩ ﺍﳋﹸﺮﻭﺝ، ﺕ ﺍﳋﹸﺮﻭﺝ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج) :ﺇﺫﺍ ﻭﱂ ﺗﻜﻦ ﹸﺃﻡ ﺳﻠﻤﺔ ﻃﺎﻓﺖ ﺑﺎﻟﺒﻴﺖ ،ﻭﺃﺭﺍﺩ ِ ﺼﻞﱢ ﻚ ﹶﻓﹶﻠ ﻢ ﺗ ﺖ ﹶﺫِﻟ ﺼﻠﱡﻮ ﹶﻥ( ﹶﻓ ﹶﻔ ﻌﹶﻠ ﺖ ﺻﻼ ﹸﺓ ﺍﻟ ﹸﺃﻗِﻴ ﻤ ﺱ ﻳ ﺼﺒﺢِ ،ﹶﻓﻄﹸﻮﻓِﻲ ﻋﻠﻰ ﺑ ِﻌ ِﲑﻙِ ،ﻭﺍﻟﻨﺎ ﺖ) .(٢ﻭﻫﺬﺍ ﳏﺎﻝ ﻗﻄﻌﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻓﻬﻮ ﻃﻮﺍﻑ ﺍﻟﻮﺩﺍﻉ ﺑﻼ ﺭﻳﺐ، ﺣﺘﻰ ﺧ ﺮ ﺟ ﺼﺒ ﺢ ﻳﻮﻣﺌﺬ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ،ﻭﲰﻌﺘﻪ ﺃﹸﻡ ﺳﻠﻤﺔ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ﺑﺎﻟﻄﻮﺭ. ﻓﻈﻬﺮ ﺃﻧﻪ ﺻﻠﱠﻰ ﺍﻟ ﻓﺼﻞ
ﰒ ﺍﺭﲢﻞ ج ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔِ ،ﻓﻠﻤﺎ ﻛﺎ ﹶﻥ ﺑﺎﻟﺮﻭﺣﺎﺀِ ،ﻟﻘﻰ ﺭﻛﺒﺎﹰ ،ﻓﺴﻠﱠﻢ ﻋﻠﻴﻬﻢ، ﺴِﻠﻤﻮﻥﹶ ،ﻗﺎﻟﻮﺍ :ﹶﻓ ﻤ ِﻦ ﺍﻟ ﹶﻘ ﻮﻡ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج(، ﻭﻗﺎﻝ ) :ﻣ ِﻦ ﺍﻟ ﹶﻘ ﻮﻡ(؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﺍﳌﹸ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﹶﺃِﻟ ﻬﺬﹶﺍ ﺣﺞ؟ ﻗﺎﻝ) :ﻧ ﻌﻢ، ﺖ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﺻﺒﻴﹼﺎ ﹶﻟﻬﺎ ِﻣ ﻦ ﻣِﺤ ﱠﻔﺘِﻬﺎ ،ﹶﻓﻘﹶﺎﹶﻟ ﹶﻓ ﺮﹶﻓ ﻌ ِ ﻚ ﹶﺃ ﺟ ﺮ().(٣ ﻭﹶﻟ ِ ﺙ ﻣﺮﺍﺕٍ ،ﻭﻗﺎﻝ) :ﻻ ﺇﻟﻪ ﺕ ِﺑﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﺭﺃﻯ ﺍ ﹶﳌﺪِﻳﻨﺔﹶ ،ﹶﻛﺒ ﺮ ﺛﹶﻼ ﹶ ﳊﹶﻠﻴ ﹶﻔﺔِ ،ﺑﺎ ﻓﻠﻤﺎ ﺃﺗﻰ ﺫﹶﺍ ﺍ ﹸ ﳊ ﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﻰ ﹸﻛﻞﱢ ﺷ ٍﺊ ﹶﻗﺪِﻳﺮ ،ﺁﻳِﺒﻮﻥ ﻚ ﻟﹶﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟﻪ ﺍ ﹶ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ َﻭ ﺣ ﺪﻩ ﻻ ﺷﺮِﻳ ﺼ ﺮ ﻋﺒ ﺪﻩ ،ﻭ ﻫ ﺰ ﻡ ﻕ ﺍﻟﱠﻠ ﻪ ﻭ ﻋ ﺪﻩ ،ﻭﻧ ﺻ ﺪ ﺗﺎﺋِﺒﻮ ﹶﻥ ﻋﺎِﺑﺪﻭ ﹶﻥ ﺳﺎ ِﺟﺪﻭﻥﹶِ ،ﻟ ﺮﺑﻨﺎ ﺣﺎﻣﺪﻭﻥﹶ ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٩٢/٣ﻭﻣﺴﻠﻢ ).(١٢٧٦ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٩٠ ،٣٨٩/٣ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) ،(٢٨٩/١ﻭﻣﺴﻠﻢ ) ،(١٣٣٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٧٣٦ﻭﺃﲪﺪ )،٢١٩/١ .(٢٤٤
١٩٥ ﺠ ﺮ ِﺓ) (١ﻭﺍﻟﻠﱠﻪ ﺸ ﺏ ﻭ ﺣﺪﻩ( .ﰒ ﺩﺧﻠﻬﺎ ﺎﺭﹰﺍ ﻣِﻦ ﹶﻃﺮِﻳﻖ ﺍ ﹸﳌ ﻌ ﺮﺱِ ،ﻭ ﺧﺮﺝ ﻣِﻦ ﻃﺮِﻳﻖ ﺍﻟ ﺍﻷ ﺣﺰﺍ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ اﻷوهﺎم
ﱮ ج ﺃ ﻋﻠﹶﻢ ﻓﻤﻨﻬﺎ :ﻭﻫﻢ ﻷﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﺣﻴﺚ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻨ ﺠ ﹰﺔ( ﻭﻫﺬﺍ ﻭ ﻫ ﻢ ﻇﺎﻫﺮ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﺖ ﺧﺮﻭﺟﻪ )ﺃ ﱠﻥ ﻋ ﻤ ﺮ ﹰﺓ ﰲ ﺭ ﻣﻀﺎﻥﹶ ،ﺗ ﻌ ِﺪﻝﹸ ﺣ ﺱ ﻭﻗ ﺍﻟﻨﺎ ﻚ ﺃ ﹾﻥ ﻗﺎﻝ ﺫﻟﻚ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺣﺠﺘﻪ ،ﺇﺫ ﻗﺎﻝ ُﻷﻡِ ﺳﻨﺎﻥ ﺍ َﻷﻧﺼﺎﺭِﻳﺔ :ﻣﺎ ﻣﻨ ﻌ ِ ﺤ ﺞ ﹶﺃﺑﻮ ﻭﻟﹶﺪﻯ ﻭﺍﺑﲎ ﻋﻠﹶﻰ ﺿﺤﺎﻥِ ،ﹶﻓ ﺖ :ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟﻨﺎ ﺇ ﱠﻻ ﻧﺎ ِ ﺖ ﻣﻌﻨﺎ؟ ﻗﹶﺎﹶﻟ ﺠ ِ ﺠ ﺗﻜﹸﻮﱏ ﺣ ﻀﺢ ﻋﹶﻠﻴ ِﻪ .ﻗﹶﺎ ﹶﻝ) :ﻓﺈﺫﹶﺍ ﺟﺎ َﺀ ﺭ ﻣﻀﺎﻥﹸ ،ﻓﺎ ﻋﺘﻤﺮﻯ ،ﻓﺈ ﱠﻥ ﻋ ﻤ ﺮ ﹰﺓ ﰲ ﺿﺢٍ ،ﻭﺗ ﺮ ﻙ ﹶﻟﻨﺎ ﻧﺎﺿﺤﹰﺎ ﻧﻨ ﻧﺎ ِ ﺠ ﹰﺔ( ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ).(٢ ﺭ ﻣﻀﺎ ﹶﻥ ﺗﻘﹾﻀﻰ ﺣ ﻚ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﻫﺬﺍ ُﻷﻡ ﻣﻌﻘ ِﻞ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﺇﻟﹶﻰ ﺍﳌﺪﻳﻨﺔ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻣﻦ ﻭﻛﺬِﻟ ﺣﺪﻳﺚ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪﺍﻟﻠﱠﻪ ﺑﻦ ﺳﻼﻡ ،ﻋﻦ ﺟﺪﺗﻪ ﺃﻡ ﻣ ﻌ ِﻘﻞٍ ،ﻗﺎﻟﺖ :ﳌﺎ ﺣ ﺞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﺠﺔ ﺍﻟ ﻮﺩﺍﻉ ،ﻭﻛﺎﻥ ﻟﻨﺎ ﲨﻞ ،ﻓﺠﻌﻠﻪ ﺃﺑﻮ ﻣ ﻌﻘِﻞ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﻓﺄﺻﺎﺑﻨﺎ ﻣﺮﺽ ،ﻓﻬﻠﻚ ﺃﺑﻮ ﻚ ﹶﺃ ﹾﻥ ﺠﻪِ ،ﺟﺌﺘﻪ ،ﻓﹶﻘﺎﻝ) :ﻣﺎ ﻣﻨ ﻌ ِ ﻍ ﻣﻦ ﺣ ﻣ ﻌﻘِﻞ ،ﻭﺧﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻤﺎ ﹶﻓ ﺮ ﹶ ﺤﺞ ﻚ ﺃﺑﻮ ﻣﻌﻘِﻞ ،ﻭﻛﺎﻥ ﻟﻨﺎ ﲨﻞ ﻭﻫﻮ ﺍﻟﺬﻯ ﻧ ﺨﺮﺟﻰ ﻣﻌﻨﺎ(؟ ﻓﻘﺎﻟﺖ :ﻟﻘﺪ ﻴﺄﻧﺎ ،ﻓﻬﹶﻠ ﺗ ﳊ ﺞ ﰲ ﺳﺒﻴ ِﻞ ﺖ ﻋﹶﻠﻴﻪِ؟ ﻓﺈ ﱠﻥ ﺍ ﹶ ﻋﻠﻴﻪ ،ﻓﺄﻭﺻﻰ ﺑﻪ ﺃﺑﻮ ﻣﻌﻘﻞ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ .ﻗﺎﻝ) :ﹶﻓ ﻬﻼﱠ ﺧ ﺮ ﺟ ِ )(٣ ﺤﺠﺔ( . ﺍﻟﻠﱠﻪ ،ﻓﹶﺄﻣﺎ ﺇ ﹾﺫ ﻓﹶﺎﺗﺘ ِ ﳊﺠ ﹸﺔ ﻣ ﻌﻨﺎ ﻓﺎ ﻋﺘﻤﺮﻯ ﰲ ﺭ ﻣﻀﺎﻥﹶ ،ﻓﺈﻧﻬﺎ ﻛ ﻚ ﻫﺬِﻩ ﺍ ﹶ ﻓﺼﻞ
ﺖ ﺑﻘِﲔ ﻣﻦ ﺫﻯ ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﺁﺧﺮ ﻟﻪ ،ﻭﻫﻮ ﺃ ﱠﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﳋﻤﻴﺲ ﻟِﺴ ٍ ﺍﻟ ِﻘ ﻌ ﺪﺓِ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﺧﺮﺝ ﳋﻤﺲ ،ﻭﺃﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﺁﺧﺮ ﻟﺒﻌﻀﻬﻢ :ﺫﻛﺮ ﺍﻟﻄﱪﻯ ﰲ )ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ( ﺃﻧﻪ ﺧﺮﺝ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ﺖ ﺑﻌﺪ ﺍﻟﺼﻼﺓ .ﻭﺍﻟﺬﻯ ﲪﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﺍﻟﻘﺒﻴﺢ ،ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ) :ﺧﺮﺝ ﻟِﺴ ٍ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٩٢/٣) ،(٣١٠/٣ﻭﻣﺴﻠﻢ ).(١٣٤٤ ) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(١٢٥٦ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٩٨٩) ،(١٩٨٨ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٩٣٩ﻭﺍﻟﺪﺍﺭﻣﻲ ).(١٥/٢
١٩٦ ﺝ ﻳﻮ ﻡ ﺍﳉﻤﻌﺔ ،ﺇﺫ ﲤﺎ ﻡ ﺍﻟﺴﺖ ﻳﻮﻡ ﺑﻘﲔ( ،ﻓﻈﻦ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﻤﻜﻦ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﺮﻭ ﺍﻷﺭﺑﻌﺎﺀ ،ﻭﺃﻭ ﹸﻝ ﺫﻯ ﺍﳊِﺠﺔ ﻛﺎﻥ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﺑﻼ ﺭﻳﺐ ،ﻭﻫﺬﺍ ﺧﻄﺄ ﻓﺎﺣﺶ ،ﻓﺈﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺬﻯ ﻻ ﺭﻳﺐ ﻓﻴﻪ ،ﺃﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻈﻬ ﺮ ﻳﻮ ﻡ ﺧﺮﻭﺟﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺃﺭﺑﻌﺎﹰ ،ﻭﺍﻟﻌﺼﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺭﻛﻌﺘﲔ ،ﺛﺒﺖ ﺫﻟﻚ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(. ﻭﺣﻜﻰ ﺍﻟﻄﱪﻯ ﰲ ﺣﺠﺘﻪ ﻗﻮ ﹰﻻ ﺛﺎﻟﺜﹰﺎ :ﺇﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺍﻟﻮﺍﻗﺪﻯ ،ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻯ ﺭﺟﺤﻨﺎﻩ ﺃﻭﻻﹰ ،ﻟﻜﻦ ﺍﻟﻮﺍﻗﺪﻯ ،ﻭﻫﻢ ﰲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻭﻫﺎﻡ، ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺯﻋﻢ ﺃﻥ ﺍﻟﻨﱮ ج ﺻﻠﱠﻰ ﻳﻮ ﻡ ﺧﺮﻭﺟﻪ ﺍﻟﻈﻬﺮ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ﺭﻛﻌﺘﲔ ،ﺍﻟﻮﻫﻢ ﻚ ﺍﻟﻴﻮ ﻡ ﻋﻘﻴ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺃﺣﺮﻡ ﺫﻟ ﺐ ﺻﻼ ِﺓ ﺍﻟﻈﻬﺮ ،ﻭﺇﳕﺎ ﺃﺣﺮﻡ ﻣﻦ ﺍﻟﻐﺪ ﺑﻌﺪ ﺃﻥ ﺑﺎﺕ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﺍﻟﻮﻫﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻮﻗﻔﺔ ﻛﺎﻧﺖ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﻭﻫﺬﺍ ﱂ ﻳﻘﻠﹾﻪ ﻏﲑﻩ ،ﻭﻫﻮ ﻭ ﻫ ﻢ ﺑﻴ ﻦ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﻟﻠﻘﺎﺿﻰ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻭﻏﲑﻩ :ﺃﻧﻪ ج ،ﺗﻄﻴﺐ ﻫﻨﺎ ﻙ ﻗﺒﻞ ﻏﺴﻠﻪ ،ﰒ ﻏﺴﻞ ﺍﻟﻄﱢﻴﺐ ﻋﻨﻪ ﳌﺎ ﺍﻏﺘﺴﻞ ،ﻭﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ،ﻣِﻦ ﺳﻴﺎﻕ ﻣﺎ ﻭﻗﻊ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻑ ﻋﻠﻰ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﹸﺛﻢ ﻃﺎ ﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﺃﺎ ﻗﺎﻟﺖ ) :ﹶﻃﻴﺒ ﰲ ﺣﺪﻳ ِ )(١ ﺤﺮِﻣﹰﺎ( . ﺻﺒ ﺢ ﻣ ﻧِﺴﺎﺋِﻪ ﺑﻌ ﺪ ﺫﻟِﻚ ،ﹸﺛﻢ ﹶﺃ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻹﺣﺮﺍﻣﻪ ،ﻭﻗﻮﻟﹸﻬﺎ :ﻛﺄﱏ ﺃﻧﻈﺮ ﻭﺍﻟﺬﻯ ﻳﺮ ﺩ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ،ﻗﻮﻟﹸﻬﺎ :ﻃﻴﺒ ﺺ ﺍﻟﻄﱢﻴﺐ -ﺃﻯ :ﺑﺮﻳﻘﻪ -ﰲ ﻣﻔﺎﺭِﻕ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻣﺤﺮِﻡ ،ﻭﰱ ﻟﻔﻆ: ﺇﱃ ﻭﺑِﻴ ِ ﺙ ﻣﻦ ﺇﺣﺮﺍﻣﻪ ،ﻭﰱ ﻟﻔﻆ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ج ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺤﺮﻡ، ﻭﻫﻮ ﻳﻠﺒﻰ ﺑﻌﺪ ﺛﻼ ٍ ﺐ ﰲ ﺭﺃﺳﻪ ﻭﳊﻴﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻛﻞ ﻫﺬﻩ ﺗﻄﻴﺐ ﺑﺄﻃﻴ ِ ﺺ ﺍﻟﻄﱢﻴ ِ ﺐ ﻣﺎ ﳚﺪ ،ﰒ ﺃﺭﻯ ﻭﺑﻴ ﻅ ﺍﻟﺼﺤﻴﺢ).(٢ ﺍﻷﻟﻔﺎﻅ ﺃﻟﻔﺎ ﹸ ﺸﺮِ ،ﻋﻦ ﺃﺑﻴﻪ، ﺚ ﺍﻟﺬﻯ ﺍﺣﺘﺞ ﺑﻪ ،ﻓﺈﻧﻪ ﺣﺪﻳﺚ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﺘ ِ ﻭﺃﻣﺎ ﺍﳊﺪﻳ ﹸ ﺤﺮِﻣﹰﺎ( .ﻭﻫﺬﺍ ﺼِﺒﺢ ﻣ ﻑ ﻋﻠﹶﻰ ِﻧﺴﺎِﺋﻪِ ،ﹸﺛﻢ ﻳ ﺐ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ،ﹸﺛﻢ ﻳﻄﹸﻮ ﺖ ﹸﺃ ﹶﻃﻴ ﻋﻨﻬﺎ ) :ﹸﻛﻨ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﳝﻨﻊ ﺍﻟﻄﻴﺐ ﺍﻟﺜﺎﱏ ﻋﻨﺪ ﺇﺣﺮﺍﻣﻪ. ﻓﺼﻞ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١١٩٢ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٤) ،(٤١) ،(٣٩)(١١٩٠) ،(٣٨)(١١٨٩
١٩٧ ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﺁﺧﺮ ﻷﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ :ﺃﻧﻪ ج ﺃﺣﺮﻡ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ،ﻭﻫﻮ ﻭ ﻫ ﻢ ﻇﺎﻫﺮ ،ﱂ ﻳﻨﻘﻞ ﰲ ﺷﻰﺀ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﺇﳕﺎ ﺃﻫ ﱠﻞ ﻋﻘﻴﺐ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﰲ ﻣﻮﺿﻊ ﻣﺼﻼﻩ ،ﰒ ﺭﻛﺐ ﻧﺎﻗﺘﻪ ،ﻭﺍﺳﺘﻮﺕ ﺑﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺀ ﻭﻫﻮ ﻳ ِﻬﻞﱡ ،ﻭﻫﺬﺍ ﻳﻘﻴﻨﹰﺎ ﻛﺎﻥ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻯ ﺗﻄﻮﻉ ،ﻭﻫﺬﺍ ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﺁﺧﺮ ﻟﻪ ﻭﻫﻮ ﻗﻮﻟﻪ :ﻭﺳﺎﻕ ﺍ ﹶﳍﺪﻯ ﻣﻊ ﻧﻔﺴﻪ ،ﻭﻛﺎﻥ ﻫ ﺪ ﺑﻨﺎﺀ ﻣﻨﻪ ﻋﻠﻰ ﺃﺻﻠﻪ ﺍﻟﺬﻯ ﺍﻧﻔﺮﺩ ﺑﻪ ﻋﻦ ﺍﻷﺋﻤﺔ ،ﺃﻥ ﺍﻟﻘﺎﺭِﻥ ﻻ ﻳﻠﺰﻣﻪ ﻫﺪﻯ ،ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺍﳌﺘﻤﺘﻊ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻄﻼ ﹸﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﺁﺧﺮ ﳌﻦ ﻗﺎﻝ :ﺇﻧﻪ ﱂ ﻳﻌﻴﻦ ﰲ ﺇﺣﺮﺍﻣﻪ ﻧﺴﻜﺎﹰ ،ﺑﻞ ﺃﻃﻠﻘﻪ ،ﻭ ﻭ ﻫ ﻢ ﻣَﻦ ﻗﺎﻝ: ﺇﻧﻪ ﻋﻴﻦ ﻋﻤﺮﺓ ﻣﻔﺮﺩﺓ ﻛﺎﻥ ﻣﺘﻤﺘﻌﹰﺎ ﺎ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ ،ﻭﺻﺎﺣﺐ )ﺍﳌﻐﲎ( ﺠﹰﺎ ﻣﻔﺮﺩﹰﺍ ﳎﺮﺩﹰﺍ ﱂ ﻳﻌﺘﻤِﺮ ﻣﻌﻪ ،ﻭ ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻭﻏﲑﳘﺎ ،ﻭ ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻋﻴﻦ ﺣ ﳊﺞ ،ﻭ ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻋﻴﻦ ﺣﺠﹰﺎ ﻣﻔﺮﺩﺍﹰ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﻋﻴﻦ ﻋﻤﺮﺓ ،ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍ ﹶ ﺏ ﺍﻟﻌﻤﺮﺓ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﻣِﻦ ﺧﺼﺎﺋﺼﻪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎ ﹸﻥ ﻣﺴﺘﻨﺪ ﺫﻟﻚ ،ﻭﻭﺟ ﻪ ﺍﻟﺼﻮﺍ ِ ﻓﻴﻪ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﻷﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻄﱪﻯ ﰲ )ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ( ﻟﻪ :ﺃﻢ ﳌﺎ ﻛﺎﻧﻮﺍ ﱮ ج ،ﻭﻫﺬﺍ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻳﻖ ،ﺻﺎﺩ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ِﺣﻤﺎﺭﹰﺍ ﻭﺣﺸﻴﹰﺎ ﻭﱂ ﻳﻜﻦ ﳏﺮﻣﺎﹰ ،ﻓﺄﻛﻞ ﻣﻨﻪ ﺍﻟﻨ ﺇﳕﺎ ﻛﺎﻥ ﰲ ﻋﻤﺮﺓ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﺁﺧﺮ ﻟﺒﻌﻀﻬﻢ ،ﺣﻜﺎﻩ ﺍﻟﻄﱪﻯ ﻋﻨﻪ ج :ﺃﻧﻪ ﺩﺧﻞ ﻣﻜﺔ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﻭﻫﻮ ﻏﻠﻂ ،ﻓﺈﳕﺎ ﺩﺧﻠﻬﺎ ﻳﻮﻡ ﺍﻷﺣﺪ ﺻﺒﺢ ﺭﺍﺑﻌ ٍﺔ ﻣﻦ ﺫﻯ ﺍﳊِﺠﺔ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ج ﺣ ﱠﻞ ﺑﻌﺪ ﻃﻮﺍﻓﻪ ﻭﺳﻌﻴﻪ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻣﺴﺘﻨﺪ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﻭ ﻫﻢ ﻣﻌﺎﻭﻳﺔ ،ﺃﻭ ﻣ ﻦ ﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺼﺮ ﻋﻦ ﺺ ﻋﻠﻰ ﺍﳌﺮﻭﺓ ﰲ ﺣﺠﺘﻪ. ﺸ ﹶﻘ ٍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ِﻤ ﻓﺼﻞ
١٩٨ ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ :ﺃﻧﻪ ج ﻛﺎﻥ ﻳ ﹶﻘﺒﻞ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱏ ﰲ ﻃﻮﺍﻓﻪ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﺍﳊﺠ ﺮ ﺾ ﺍﻟﺮﻭﺍﺓ ﻋﻨﻪ ﺍﻷﺳﻮﺩ ،ﻭﲰﺎﻩ ﺍﻟﻴﻤﺎﱏ ،ﻷﻧﻪ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ،ﻭﻋﻠﻰ ﺍﻵﺧﺮ ﺍﻟﻴﻤﺎﻧﻴﲔ ،ﻓﻌﺒﺮ ﺑﻌ ﺑﺎﻟﻴﻤﺎﱏ ﻣﻨﻔﺮﺩﹰﺍ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﻓﺎﺣﺶ ﻷﰉ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ :ﺃﻧﻪ ﺭ ﻣ ﹶﻞ ﰲ ﺍﻟﺴﻌﻰ ﺛﻼﺛﺔ ﺃﺷﻮﺍﻁ ،ﻭﻣﺸﻰ ﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ،ﻭﳘﹸﻪ ﰲ ﺣﻜﺎﻳﺔ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻯ ﱂ ﻳﻘﻠﻪ ﺃﺭﺑﻌﺔ ،ﻭﺃﻋﺠ ﺃﺣﺪ ﺳﻮﺍﻩ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻃﺎﻑ ﺑﲔ ﺍﻟﺼﻔﱠﺎ ﻭﺍﳌﺮﻭﺓ ﺃﺭﺑﻌ ﹶﺔ ﻋﺸﺮ ﺷﻮﻃﺎﹰ ،ﻭﻛﺎﻥ ﺫﻫﺎﺑﻪ ﻭﺇﻳﺎﺑﻪ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎ ﹸﻥ ﺑﻄﻼﻧﻪ. ﻓﺼﻞ
ﺴﺘﻨﺪ ﻫﺬﺍ ﺼﺒ ﺢ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ،ﻭﻣ ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ،ﺃﻧﻪ ج ﺻﻠﱠﻰ ﺍﻟ )(١ ﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﺃﻥ ﺍﻟﻨﱮ ج ﺻﻠﱠﻰ ﺍﻟﻔﺠﺮ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﻗﺒ ﹶﻞ ﻣﻴﻘﺎﺎ ﻭﻫﺬﺍ ﺇﳕﺎ ﺍﻟﻮﻫﻢ ،ﺣﺪﻳ ﹸ ﺃﺭﺍﺩ ﺑﻪ ﻗﺒ ﹶﻞ ﻣﻴﻘﺎﺎ ﺍﻟﺬﻯ ﻛﺎﻧﺖ ﻋﺎﺩﺗﻪ ﺃﻥ ﻳﺼﻠﻴﻬﺎ ﻓﻴﻪ ،ﻓﻌﺠﻠﻬﺎ ﻋﻠﻴﻪ ﻳﻮﻣﺌﺬ ،ﻭﻻ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﻧﻪ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻨﻪ، ﺱ ﺍ ﹸﳌ ﺰ ﺩﻟِﻔﺔ، ﻼﺓﹸ ﺍ ﹶﳌ ﻐﺮِﺏ ﺑ ﻌ ﺪﻣﺎ ﻳﺄﺗﻰ ﺍﻟﻨﺎ ﺻﹶ ﺤ ﻮ ﹶﻻ ِﻥ ﻋ ﻦ ﻭ ﹾﻗِﺘ ِﻬﻤﺎ : ﻼﺗﺎ ِﻥ ﺗ ﺻﹶ ﺃﻧﻪ ﻗﺎﻝ ):ﻫﻤﺎ )(٢ ﺠﺮ . ﻭﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ :ﻓﺼﻠﱠﻰ ﺍﻟﺼﺒ ﺢ ﲔ ﻳﺒﺰﻍﹸ ﺍﻟ ﹶﻔ ﺠ ِﺮ ِﺣ ﻭﺍﻟ ﹶﻔ )(٣ ﺣﲔ ﺗﺒﻴ ﻦ ﹶﻟﻪ ﺍﻟﺼﺒ ﺢ ﺑﹶﺄﺫﹶﺍ ٍﻥ ﻭﺇﻗﹶﺎ ﻣ ٍﺔ( . ﻓﺼﻞ
ﺼ ﺮ ﻳﻮ ﻡ ﻋﺮﻓﺔ ،ﻭﺍﳌﻐﺮﺏ ،ﻭﺍﻟﻌِﺸﺎﺀ، ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﻭ ِﻫ ﻢ ﰲ ﺃﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻈﱡﻬﺮ ﻭﺍﻟ ًﻌ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ،ﺑﺄﺫﺍﻧﲔ ﻭﺇﻗﺎﻣﺘﲔ ،ﻭ ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺻﻼﱠﳘﺎ ﺑﺈﻗﺎﻣﺘﲔ ﺑﻼ ﺃﺫﺍﻥ ﺃﺻﻼﹰ ،ﻭ ﻭ ﻫﻢ ﻣﻦ ﻼﻫﻤﺎ ﺑﺄﺫﺍﻥ ﻭﺍﺣﺪ ،ﻭﺇﻗﺎﻣﺔ ﻟِﻜ ﱢﻞ ﻗﺎﻝ :ﲨﻊ ﺑﻴﻨﻬﻤﺎ ﺑﺈﻗﺎ ﻣ ٍﺔ ﻭﺍﺣِﺪﺓ ،ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﺻ ﱠ ﺻﻼﺓ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٢٤/٣ﻭﻣﺴﻠﻢ ).(١٢٨٩ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤١٩ ،٤١٨/٣ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٢١٨
١٩٩ ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﺧﻄﺐ ﺑﻌﺮﻓﺔ ﺧﻄﺒﺘﲔ ،ﺟﻠﺲ ﺑﻴﻨﻬﻤﺎ ،ﱠﰒ ﺃﺫﱠﻥ ﺍﳌﺆ ﱢﺫﻥﹸ ،ﻓﻠﻤﺎ ﻓﺮﻍ ،ﺃﺧﺬ ﰲ ﺍﳋﹸﻄﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻨﻬﺎ ،ﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﻫﺬﺍ ﱂ ﳚﺊ ﰲ ﺷﺊ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺒﺘﺔ ،ﻭﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺻﺮﻳﺢ ،ﰲ ﺃﻧﻪ ﳌﺎ ﺃﻛﻤﻞ ﺧﻄﺒﺘﻪ ﺃﺫﱠﻥ ﺑﻼﻝ ،ﻭﺃﻗﺎ ﻡ ﺍﻟﺼﻼﹶﺓ ،ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬﺮ ﺑﻌﺪ ﺍﳋﻄﺒﺔ. ﻓﺼﻞ
ﺻ ِﻌﺪ ،ﺃﺫﱠﻥ ﺍﳌﺆﺫﱢﻥ ،ﻓﻠﻤﺎ ﻓﺮﻍ ،ﻗﺎﻡ ﻓﺨﻄﺐ ،ﻭﻫﺬﺍ ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﻷﰉ ﺛﻮﺭ :ﺃﻧﻪ ﳌﺎ ﻭﻫﻢ ﻇﺎﻫﺮ ،ﻓﺈﻥ ﺍﻷﺫﺍﻥ ﺇﳕﺎ ﻛﺎﻥ ﺑﻌﺪ ﺍﳋﻄﺒﺔ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺭﻭﻯ ،ﺃﻧﻪ ﻗﺪﻡ ﹸﺃﻡ ﺳﻠﻤﺔ ﻟﻴﻠ ﹶﺔ ﺍﻟﻨﺤﺮ ،ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﺗﻮﺍﻓﻴﻪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﲟﻜﺔ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ،ﺃﻧﻪ ﺃﺧﺮ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎ ﹸﻥ ﻑ ﺍﻟﻮﺩﺍﻉ ،ﻭﻣﺴﺘﻨﺪ ﻫﺬﺍ ﺍﻟﻮﻫﻢ -ﻭﺍﻟﻠﱠﻪ ﺫﻟﻚ ،ﻭﺃﻥ ﺍﻟﺬﻯ ﺃﺧﺮﻩ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﺇﳕﺎ ﻫﻮ ﻃﻮﺍ ﺽ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻣﻦ ﺁﺧﺮ ﻳﻮﻣﻪ( ،ﻛﺬﻟﻚ ﻗﺎﻝ ﻋﺒ ﺪ ﺃﻋﻠﻢ -ﺃﻥ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ) :ﺃﻓﺎ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻨﻬﺎ ،ﻓﺤﻤﻞ ﻋﻨﻬﺎ ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻭﻗﻴﻞ :ﺃﺧﺮ ﻃﻮﺍﻑ ﺍﻟﺰﻳﺎﺭﺓ ﺇﱃ ﺍﻟﻠﻴﻞ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﻭ ِﻫ ﻢ ﻭﻗﺎﻝ :ﺇﻧﻪ ﺃﻓﺎﺽ ﻣﺮﺗﲔ :ﻣﺮﺓ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﻣﺮ ﹰﺓ ﻣﻊ ﻧﺴﺎﺋﻪ ﺑﺎﻟﻠﻴﻞ، ﻭﻣﺴﺘﻨﺪ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ،ﻣﺎ ﺭﻭﺍﻩ ﻋﻤﺮ ﺑﻦ ﻗﻴﺲ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪ ِﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺖ ﻳ ﻮ ﻡ ﺍﻟﻨﺤ ِﺮ ﻇﻬﲑﺓﹰ ،ﻭﺯﺍ ﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﱮ ج ،ﹶﺃ ِﺫ ﹶﻥ ﻷﺻﺤﺎﺑﻪ ،ﻓﺰﺍﺭﻭﺍ ﺍﻟﺒﻴ ﻋﺎﺋﺸﺔ) ،ﺃﻥ ﺍﻟﻨ ﻼ().(١ ج ﻣﻊ ﻧﺴﺎﺋﻪ ﻟﻴ ﹰ ﻭﻫﺬﺍ ﻏﻠﻂ ،ﻭﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺧﻼﻑ ﻫﺬﺍ :ﺃﻧﻪ ﺃﻓﺎﺽ ﺎﺭﹰﺍ ﺇﻓﺎﺿﺔ ﻭﺍﺣﺪﺓ، ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﻭﺧﻴﻤﺔ ﺟﺪﺍﹰ ،ﺳﻠﻜﻬﺎ ﺿِﻌﺎﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﺘﻤﺴﻜﻮﻥ ﺑﺄﺫﻳﺎﻝ ﺍﻟﺘﻘﻠﻴﺪ .ﻭﺍﷲ ﺃﻋﻠﻢ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ).(١٤٤/٥
٢٠٠ ﻓﺼﻞ
ﻑ ﺑﻌﺪﻩ ﻟﻠﺰﻳﺎﺭﺓ ،ﻭﻗﺪ ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ،ﺃﻧﻪ ﻃﺎﻑ ﻟﻠﻘﺪﻭﻡ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﰒ ﻃﺎ ﺗﻘﺪﻡ ﻣﺴﺘﻨ ﺪ ﺫﻟﻚ ﻭﺑﻄﻼﻧﻪ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻳﻮﻣﺌﺬ ﺳﻌﻰ ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﻮﺍﻑ .ﻭﺍﺣﺘﺞ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﺝ ﺇﱃ ﺳﻌﻴﲔ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻄﻼ ﹸﻥ ﺫﻟﻚ ﻋﻨﻪ ،ﻭﺃﻧﻪ ﱂ ﻳﺴﻊ ﺇﻻ ﺳﻌﻴﹰﺎ ﻭﺍﺣﺪﺍﹰ، ﺍﻟﻘﺎﺭِﻥ ﳛﺘﺎ ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﻭﺟﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ -ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ -ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺻﻠﱠﻰ ﺍﻟﻈﻬﺮ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﲟﻜﺔ، ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﺻﻼﻫﺎ ِﲟﻨﻰ ﻛﻤﺎ ﺗﻘﺪﻡ. ﻓﺼﻞ
ﺴ ٍﺮ ﺣﲔ ﺃﻓﺎﺽ ﻣﻦ ﺟﻤﻊ ﺇﱃ ِﻣﻨﻰ، ﺤ ﻉ ﰲ ﻭﺍﺩﻯ ﻣ ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﱂ ﻳﺴ ِﺮ ﻭﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻓﻌﻞ ﺍﻷﻋﺮﺍﺏ ،ﻭﻣﺴﺘﻨﺪ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﳕﺎ ﻛﺎﻥ ﺑ ﺪ ُﺀ ﺼ ﻰ ﺏ ﻭﺍﻟ ِﻌ ِ ﺍﻹﻳﻀﺎﻉ ﻣﻦ ِﻗﺒ ِﻞ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ،ﻛﺎﻧﻮﺍ ﻳﻘِﻔﻮﻥ ﺣﺎﻓﱴ ﺍﻟﻨﺎﺱ ﺣﱴ ﻋﻠﱠﻘﻮﺍ ﺍﻟ ِﻘﻌﺎ ﳉﻌﺎﺏ ،ﻓﺈﺫﺍ ﺃﻓﺎﺿﻮﺍ ،ﺗﻘﻌﻘﻌﺖ ﺗﻠﻚ ﻓﻨﻔﺮﻭﺍ ﺑﺎﻟﻨﺎﺱ ،ﻭﻟﻘﺪ ﺭﺅﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﻥ ﻭﺍ ِ ﺴﻜِﻴﻨﺔ( .ﻭﰱ ﺭﻭﺍﻳﺔ: ﺲ ﺣﺎ ِﺭﻛﹶﻬﺎ ﻭﻫﻮ ﻳﻘﻮﻝ) :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﻋﹶﻠﻴﻜﹸﻢ ﺍﻟ ِﺫ ﹾﻓﺮﻯ ﻧﺎﻗﺘﻪ ﹶﻟﻴ ﻤ ﺴﻜِﻴﻨ ِﺔ( ،ﹶﻓﻤﺎ ﺭﹶﺃﻳﺘﻬﺎ ﺭﺍِﻓ ﻌ ﹰﺔ ﻳ ﺪﻳﻬﺎ ﺣﺘﻰ ﳋﻴ ِﻞ ﻭﺍﻹِﺑﻞِ ،ﹶﻓ ﻌﹶﻠﻴﻜﹸ ﻢ ﺑِﺎﻟ ﻑﺍﹶ ﺲ ﺑِﺎﳚﺎ ِ )ﺇ ﱠﻥ ﺍﻟِﺒ ﺮ ﹶﻟﻴ )(١ ﹶﺃﺗﻰ ِﻣﻨﻰ ،ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ . ﻭﻟﺬﻟﻚ ﺃﻧﻜﺮﻩ ﻃﺎﻭﻭﺱ ﻭﺍﻟﺸﻌﱮ ،ﻗﺎﻝ ﺍﻟﺸﻌﱮ :ﺣﺪﺛﲎ ﺃﹸﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ،ﺃﻧﻪ ﺃﻓﺎﺽ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻋﺮﻓﺔ ،ﻓﻠﻢ ﺗﺮﻓﻊ ﺭﺍﺣﻠﺘﻪ ﺭِﺟﻠﻬﺎ ﻋﺎﺩﻳ ﹰﺔ ﺣﱴ ﺑﻠﻎ ﺟﻤﻌﹰﺎ .ﻗﺎﻝ :ﻭﺣﺪﺛﲎ ﻒ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺟﻤﻊ ،ﻓﻠﻢ ﺗﺮﻓﻊ ﺭﺍﺣﻠﺘﻪ ﺭﺟﻠﻬﺎ ﺍﻟﻔﻀ ﹸﻞ ﺑ ﻦ ﻋﺒﺎﺱ ،ﺃﻧﻪ ﻛﺎﻥ ﺭﺩﻳ ﻋﺎﺩﻳﺔ ﺣﺘﻰ ﺭﻣﻰ ﺍﳉﻤﺮﺓ .ﻭﻗﺎﻝ ﻋﻄﺎﺀ :ﺇﳕﺎ ﺃﺣﺪﺙ ﻫﺆﻻﺀ ﺍﻹﺳﺮﺍﻉ ،ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﻮﺗﻮﺍ ﺏ ﺖ ﺍﻟﺪﻓﻊ ﻣﻦ ﻋﺮﻓﺔ ﺍﻟﺬﻯ ﻳﻔﻌﻠﻪ ﺍﻷﻋﺮﺍ ﺍﻟﻐﺒﺎﺭ .ﻭﻣﻨﺸﺄ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﺍﺷﺘﺒﺎ ﻩ ﺍﻹﻳﻀﺎﻉ ﻭﻗ ﻉ ﻫﻨﺎﻙ ﺑﺪﻋﺔ ﱂ ﻳﻔﻌﻠﹾﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺴﺮٍ ،ﻓﺈﻥ ﺍﻹﻳﻀﺎ ﺤ ﻭﺟﻔﺎ ﹸﺓ ﺍﻟﻨﺎﺱ ﺑﺎﻹﻳﻀﺎﻉ ﰲ ﻭﺍﺩﻯ ﻣ ﻉ ﰲ ﻭﺍﺩﻯ ﳏﺴﺮ ﺳـﻨﺔ ﻧﻘﻠﻬﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج :ﺟﺎﺑﺮ، ج ،ﺑﻞ ﻰ ﻋﻨﻪ ،ﻭﺍﻹﻳﻀﺎ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٩٢٠
٢٠١ ﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻓﻌﻠﻪ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺍﻟﻌﺒﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻳﻮﺿِﻊ ﺃﺷ ﺪ ﺍﻹﻳﻀﺎﻉِ ،ﻭﻓﻌﻠﺘﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﻏﲑﻫﻢ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﰲ ﻫﺬﺍ ﻗﻮ ﹸﻝ ﻣﻦ ﺃﺛﺒﺖ ،ﻻ ﻗﻮ ﹸﻝ ﻣﻦ ﻧﻔﻰ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺾ ﹸﻛ ﱠﻞ ﻟﻴﻠﺔ ﻣﻦ ﻟﻴﺎﱃ ِﻣﻨﻰ ﺇﱃ ﱮ ج ﻛﺎﻥ ﻳﻔﻴ ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻃﺎﻭﻭﺱ ﻭﻏﲑﻩ :ﺃﻥ ﺍﻟﻨ ﱮ ﺍﻟﺒﻴﺖ ،ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( :ﻭﻳﺬﻛﺮ ﻋﻦ ﺃﰉ ﺣﺴﺎﻥ ،ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺃ ﱠﻥ ﺍﻟﻨ ﺖ ﺃﻳﺎ ﻡ ِﻣﻨﻰ() (١ﻭﺭﻭﺍﻩ ﺍﺑ ﻦ ﻋ ﺮ ﻋ ﺮﺓﹶ ،ﺩﻓﻊ ﺇﻟﻴﻨﺎ ﻣﻌﺎ ﹸﺫ ﺑ ﻦ ِﻫﺸﺎﻡ ﻛﺘﺎﺑﹰﺎ ج )ﻛﺎﻥ ﻳﺰﻭ ﺭ ﺍﻟﺒﻴ ﻗﺎﻝ :ﲰﻌﺘﻪ ﻣﻦ ﺃﰉ ﻭﱂ ﻳﻘﺮﺃﻩ ،ﻗﺎﻝ :ﻭﻛﺎﻥ ﻓﻴﻪ ﻋﻦ ﺃﰉ ﺣﺴﺎﻥ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺖ ﺃﺣﺪﹰﺍ ﻭﺍﻃﺄﻩ ﻋﻠﻴﻪ... ﺍﻟﻠﱠﻪ ج )ﻛﺎﻥ ﻳﺰﻭ ﺭ ﺍﻟﺒﻴﺖ ﹸﻛ ﱠﻞ ﻟﻴﻠ ٍﺔ ﻣﺎ ﺩﺍﻡ ِﲟﻨﻰ( .ﻗﺎﻝ :ﻭﻣﺎ ﺭﺃﻳ ﺍﻧﺘﻬﻰ. ﻭﺭﻭﺍﻩ ﺍﻟﺜﻮﺭﻯ ﰲ )ﺟﺎﻣﻌﻪ( ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ﻋﻦ ﺃﺑﻴﻪ ﻣﺮﺳﻼﹰ ،ﻭﻫﻮ ﻭ ﻫﻢ ،ﻓﺈﻥ ﱮ ج ﱂ ﻳ ﺮ ِﺟ ﻊ ﺇﱃ ﻣﻜﺔ ﺑﻌﺪ ﺃﻥ ﻃﺎﻑ ﻟﻺﻓﺎﺿﺔ ،ﻭﺑﻘﻰ ﰲ ِﻣﻨﻰ ﺇﱃ ﺣﲔ ﺍﻟﻮﺩﺍﻉ ،ﻭﺍﻟﻠﱠﻪ ﺍﻟﻨ ﻭﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫ ﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﻭﺩﻉ ﻣﺮﺗﲔ ،ﻭ ﻭ ﻫﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺟﻌﻞ ﻣﻜﺔ ﺩﺍﺋﺮﺓ ﰲ ﺩﺧﻮﻟﻪ ﻭﺧﺮﻭﺟﻪ ،ﻓﺒﺎﺕ ﺑﺬﻯ ﹸﻃﻮﻯ ،ﰒ ﺩﺧﻞ ﻣﻦ ﺃﻋﻼﻫﺎ ،ﰒ ﺧﺮﺝ ﻣﻦ ﺃﺳﻔﻠﻬﺎ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺍﶈﺼﺐ ﻋﻦ ﳝﲔ ﻣﻜﺔ ،ﻓﻜﻤﻠﺖ ﺍﻟﺪﺍﺋﺮﺓ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ ﻭ ﻫﻢ ﻣﻦ ﺯﻋﻢ :ﺃﻧﻪ ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﶈﺼﺐ ﺇﱃ ﻇﻬﺮ ﺍﻟﻌﻘﺒﺔ ،ﻓﻬﺬﻩ ﻛﻠﱡﻬﺎ ﻣﻦ ﻼ ﻭﳎﻤﻼﹰ ،ﻭﺑﺎﻟﻠﱠﻪ ﺍﻟﺘﻮﻓﻴﻖ. ﺼﹰ ﺍﻷﻭﻫﺎﻡ ﻧﺒﻬﻨﺎ ﻋﻠﻴﻬﺎ ﻣﻔ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﻬﺪاﻳﺎ واﻟﻀﺤﺎﻳﺎ واﻟﻌﻘﻴﻘﺔ
ﻭﻫﻰ ﳐﺘﺼﺔ ﺑﺎﻷﺯﻭﺍﺝ ﺍﻟﺜﻤﺎﻧﻴ ِﺔ ﺍﳌﺬﻛﻮﺭ ِﺓ ﰲ ﺳﻮﺭﺓ )ﺍﻷﻧﻌﺎﻡ( ﻭﱂ ﻳﻌﺮﻑ ﻋﻨﻪ ج، ﻭﻻ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻫﺪﻯ ،ﻭﻻ ﺃﹸﺿﺤﻴﺔ ،ﻭﻻ ﻋﻘﻴﻘ ﹲﺔ ﻣِﻦ ﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٥٢/٣
٢٠٢ ﳎﻤﻮﻉ ﺃﺭﺑﻊ ﺁﻳﺎﺕ.. ﺖ ﹶﻟﻜﹸﻢ ﺑﻬِﻴ ﻤﺔﹸ ﺍﻷَﻧﻌﺎ ِﻡ﴾ ]ﺍﳌﺎﺋﺪﺓ.[١ : ﺇﺣﺪﺍﻫﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹸ ِﺣﻠﱠ ﺕ ﻋﻠﹶﻰ ﻣﺎ ﺭ ﺯﹶﻗﻬ ﻢ ﻣ ﻦ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻳ ﹾﺬﻛﹸﺮﻭﺍ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ِﻪ ﰲ ﺃﻳﺎ ٍﻡ ﻣ ﻌﻠﹸﻮﻣﺎ ٍ ﺑﻬِﻴ ﻤ ِﺔ ﺍ َﻷﻧﻌﺎ ِﻡ﴾ ]ﺍﳊﺞ.[٢٨ : ﻭﺍﻟﺜﺎﻟﺜﺔ :ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ِﻣ ﻦ ﺍ َﻷﻧﻌﺎ ِﻡ ﺣﻤﻮﹶﻟ ﹰﺔ ﻭﹶﻓ ﺮ ﺷﺎﹰ ،ﹸﻛﻠﹸﻮﺍ ِﻣﻤﺎ ﺭ ﺯﹶﻗﻜﹸﻢ ﺍﻟﱠﻠ ﻪ ﻭ ﹶﻻ ﺗﺘِﺒﻌﻮﺍ ﲔ * ﹶﺛﻤﺎِﻧﻴ ﹶﺔ ﹶﺃ ﺯﻭﺍﺝ﴾ ]ﺍﻷﻧﻌﺎﻡ [١٤٣-١٤٢ :ﰒ ﺸﻴﻄﹶﺎ ِﻥ ﺇﻧ ﻪ ﹶﻟ ﹸﻜ ﻢ ﻋ ﺪ ﻭ ﻣِﺒ ﺕ ﺍﻟ ﺧﻄﹸﻮﺍ ِ ﺫﻛﺮﻫﺎ. ﺍﻟﺮﺍﺑﻌﺔ :ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ :ﻫﺪﻳﹰﺎ ﺑﺎِﻟ ﹶﻎ ﺍﻟ ﹶﻜ ﻌﺒ ِﺔ﴾ ]ﺍﳌﺎﺋﺪﺓ.[٩٥ : ﻁ ﺝ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻭﻫﺬﺍ ﺍﺳﺘﻨﺒﺎ ﹸ ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺬﻯ ﻳﺒﻠﹸﻎ ﺍﻟﻜﻌﺒ ﹶﺔ ﻣﻦ ﺍ ﹶﳍﺪﻯ ﻫﻮ ﻫﺬﻩ ﺍﻷﺯﻭﺍ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ. ﻭﺍﻟﺬﺑﺎﺋﺢ ﺍﻟﱴ ﻫﻰ ﹸﻗﺮﺑﺔ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﻋﺒﺎﺩﺓ :ﻫﻰ ﺛﻼﺛﺔ :ﺍ ﹶﳍ ﺪﻯ ،ﻭﺍﻷُﺿﺤﻴﺔ ،ﻭﺍﻟﻌﻘﻴﻘ ﹸﺔ. ﻓﺄﻫﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻐﻨﻢ ،ﻭﺃﻫﺪﻯ ﺍﻹﺑﻞ ،ﻭﺃﻫﺪﻯ ﻋﻦ ﻧﺴﺎﺋﻪ ﺍﻟﺒﻘﺮ ،ﻭﺃﻫﺪﻯ ﰲ ﻣﻘﺎﻣﻪ ،ﻭﰱ ﻋﻤﺮﺗﻪ ،ﻭﰱ ﺣﺠﺘﻪ ،ﻭﻛﺎﻧﺖ ﺳـﻨﺘﻪ ﺗﻘﻠﻴ ﺪ ﺍﻟﻐﻨﻢ ﺩﻭﻥ ﺇﺷﻌﺎﺭﻫﺎ. ﺤ ﺮ ﻡ ﻋﹶﻠﻴ ِﻪ ﺷﻰﺀ ﻛﺎﻥ ﻣِﻨﻪ ﺣﻼ ﹰﻻ. ﻭﻛﺎﻥ ﺇﺫﺍ ﺑﻌﺚ ﺪﻳِﻪ ﻭﻫﻮ ﻣﻘﻴﻢ ﱂ ﻳ ﺸﻖ ﺻﻔﺤﺔ ﺳﻨﺎﻣِﻬﺎ ﺍﻷﳝ ِﻦ ﻳﺴﲑﹰﺍ ﺣﱴ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻫﺪﻯ ﺍﻹﺑﻞ ،ﻗﻠﱠﺪﻫﺎ ﻭﹶﺃ ﺷ ﻌﺮﻫﺎ ،ﻓﻴ ﱮ ج. ﻳﺴﻴ ﹶﻞ ﺍﻟﺪﻡ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻭﺍﻹﺷﻌﺎﺭ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﻴﻤﲎ ،ﻛﺬﻟﻚ ﺃﺷﻌﺮ ﺍﻟﻨ ﺐ ﺷﻰ ٌﺀ ﻣﻨﻪ ﺃﻥ ﻳﻨﺤﺮﻩ ،ﰒ ﻭﻛﺎﻥ ﺇﺫﺍ ﺑﻌﺚ ﺪﻳﻪِ ،ﺃﻣ ﺮ ﺭﺳﻮﻟﹶﻪ ﺇﺫﺍ ﺃﺷﺮﻑ ﻋﻠﻰ ﻋ ﹶﻄ ٍ )(١ ﻳﺼﺒ ﹶﻎ ﻧﻌﻠﹶﻪ ﰲ ﺩﻣﻪ ،ﰒ ﳚﻌﻠﹶﻪ ﻋﻠﻰ ﺻﻔﺤﺘﻪ ،ﻭﻻ ﻳﺄﻛﻞ ﻣﻨﻪ ﻫﻮ ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺭﻓﻘﺘﻪ ﺴﻢ ﳊﻤﻪ ،ﻭﻣﻨﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻷﻛﻞ ﺳﺪﹰﺍ ﻟﻠﺬﺭﻳﻌﺔ ،ﻓﺈﻧﻪ ﻟﻌﻠﱠﻪ ﺭﺑﻤﺎ ﻗﺼﺮ ﰲ ﺣﻔﻈﻪ ﰒ ﻳﻘ ِ ﻑ ﺍﻟﻌﻄﹶﺐ ،ﻓﻴﻨﺤﺮﻩ ،ﻭﻳﺄﻛﻞ ﻣﻨﻪ ،ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺄﻛ ﹸﻞ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﺍﺟﺘﻬﺪ ﰲ ﻟﻴﺸﺎ ِﺭ ﺣﻔﻈﻪ. ﻭﺷﺮﻙ ﺑﲔ ﺃﺻﺤﺎﺑﻪ ﰲ ﺍ ﹶﳍﺪﻯ ﻛﻤﺎ ﺗﻘﺪﻡ:ﺍﻟﺒﺪﻧ ﹸﺔ ﻋﻦ ﺳﺒﻌﺔ ،ﻭﺍﻟﺒﻘﺮ ﹸﺓ ﻛﺬﻟﻚ. ﺠ ﺪ ﻇﻬﺮﹰﺍ ﻏﲑﻩ) (٢ﻭﻗﺎﻝ ﻭﺃﺑﺎﺡ ﻟﺴﺎﺋﻖ ﺍ ﹶﳍﺪﻯ ﺭﻛﻮﺑﻪ ﺑﺎﳌﻌﺮﻭﻑ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺣﱴ ﻳ ِ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٥١٨)(٢١٨٩)(١٨٩٦ﻭﻣﺴﻠﻢ ) ،(١٣٢٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٧٦٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٠٥ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ).(١٣٢٤
٢٠٣ ﺏ ﻣِﻦ ﻟﹶﺒﻨﻬﺎ ﻣﺎ ﻓﻀﻞ ﻋﻦ ﻭﻟﺪﻫﺎ).(١ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﻳﺸﺮ ﻭﻛﺎﻥ ﻫﺪﻳﻪ ج ﳓ ﺮ ﺍﻹﺑﻞ ﻗﻴﺎﻣﺎﹰ ،ﻣﻘﻴﺪﺓ ،ﻣﻌﻘﻮﻟﹶﺔ ﺍﻟﻴﺴﺮﻯ ،ﻋﻠﻰ ﺛﻼﺙ ،ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﺍﻟﻠﱠ ﻪ ﻋِﻨﺪ ﳓﺮﻩ ،ﻭﻳﻜﺒﺮ ،ﻭﻛﺎﻥ ﻳﺬﺑﺢ ﻧﺴﻜﻪ ﺑﻴﺪﻩ ،ﻭﺭﲟﺎ ﻭﻛﱠﻞ ﰲ ﺑﻌﻀﻪ ،ﻛﻤﺎ ﺃﻣﺮ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻥ ﻳﺬﺑﺢ ﻣﺎ ﺑﻘﻰ ﻣﻦ ﺍﳌﺎﺋﺔ .ﻭﻛﺎﻥ ﺇﺫﺍ ﺫﺑﺢ ﺍﻟﻐﻨﻢ ،ﻭﺿﻊ ﻗﺪﻣﻪ ﻋﻠﻰ ﺝ ﻣﻜﱠ ﹶﺔ ﹸﻛﱠﻠﻬﺎ ﺻِﻔﺎﺣﻬﺎ ﰒ ﲰﻰ ﻭﻛﺒﺮ ،ﻭﺫﺑﺢ) ،(٢ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﳓﺮ ِﲟﻨﻰ ﻭﻗﺎﻝ ):ﺇ ﱠﻥ ﻓِﺠﺎ ﺖ ﻋﻦ ﺍﻟﺪﻣﺎﺀ ،ﻭ ِﻣﻨﻰ ﻣِﻦ ﺤ ﺮ() (٣ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻣﻨﺎ ِﺣﺮ ﺍﻟﺒﺪﻥ ﲟﻜﺔ ،ﻭﻟﻜﻨﻬﺎ ﻧ ﺰ ﻫ ﻣﻨ ﻣﻜﺔ ،ﻭﻛﺎﻥ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻳﻨﺤ ﺮ ﲟﻜﺔ. ﺡ ج ُﻷ ﻣﺘِﻪ ﺃﻥ ﻳﺄﻛﹸﻠﻮﺍ ﻣﻦ ﻫﺪﺍﻳﺎﻫﻢ ﻭﺿﺤﺎﻳﺎﻫﻢ ،ﻭﻳﺘﺰﻭﺩﻭﺍ ﻣﻨﻬﺎ ،ﻭﺎﻫﻢ ﻣﺮ ﹰﺓ ﻭﺃﺑﺎ ﺐ ﺃﻥ ﻳﻮﺳﻌﻮﺍ ﻚ ﺍﻟﻌﺎ ﻡ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻓﺄﺣ ﺖ ﻋﻠﻴﻬﻢ ﺫﻟ ﺙ ﻟﺪﺍﻓﱠ ٍِﺔ ﺩﱠﻓ ﺃﻥ ﻳ ﺪﺧِﺮﻭﺍ ﻣﻨﻬﺎ ﺑﻌﺪ ﺛﻼ ٍ ﻋﻠﻴﻬﻢ).(٤ ﺿﺤﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﻭﺍﺩ ﻣﻦ ﺣﺪﻳﺚ ﺟﺒﲑ ﺑﻦ ﻧﻔﲑ ،ﻋﻦ ﺛﻮﺑﺎﻥ ﻗﺎﻝ : ﺤ ﻢ ﻫ ِﺬ ِﻩ ﺍﻟﺸﺎ ِﺓ( ﻗﺎﻝ :ﹶﻓﻤﺎ ِﺯﹾﻟﺖ ﺃﹸ ﹾﻃ ِﻌﻤﻪِ ﻣﻨﻬﺎ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﺻِﻠ ﺢ ﹶﻟﻨﺎ ﹶﻟ ﰒ ﻗﹶﺎ ﹶﻝ) :ﻳﺎ ﹶﺛ ﻮﺑﺎ ﹸﻥ ﹶﺃ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ. ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﻭﻟﻔﻈﻪ ﻓﻴﻬﺎ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻟﻪ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ: ﺤﺘﻪ ،ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ﻳ ﹾﺄﻛﹸﻞﹸ ِﻣﻨﻪ ﺣﺘﻰ ﺑﹶﻠ ﹶﻎ ﺍ ﹶﳌﺪِﻳﻨﺔ).(٥ ﺤ ﻢ( ﻗﺎﻝ :ﻓﹶﺄﺻﻠ ﺻِﻠ ﺢ ﻫﺬﹶﺍ ﺍﻟﻠﱠ )ﹶﺃ )(٦ ﻭﻛﺎﻥ ﺭﺑﻤﺎ ﻗﺴﻢ ﻟﹸﺤﻮﻡ ﺍ ﹶﳍﺪﻯ ،ﻭﺭﲟﺎ ﻗﺎﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ﺍ ﹾﻗﺘ ﹶﻄ ﻊ( ﻓﻌﻞ ﻫﺬﺍ ،ﻭﻓﻌﻞ ﻕ ﺑﻴﻨﻬﻤﺎ ﲟﺎ ﻻ ﻫﺬﺍ ،ﻭﺍﺳﺘﺪﻝ ﺬﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻨﻬﺒﺔ ﰲ ﺍﻟﻨﺜﺎﺭ ﰲ ﺍﻟﻌﺮﺱ ﻭﳓﻮﻩ ،ﻭﻓﹸ ﺮ ﻳﺘﺒﲔ. ﻓﺼﻞ ﻓﻲ ذﺑﺢ َهﺪْى اﻟﻤﺘﻤﺘﻊ أو اﻟﻘﺎرن ) (١ﻭﰲ ﺍﳌﻮﻃﺄ ).(٣٢٥/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٥/١٠ﻭﻣﺴﻠﻢ ).(١٩٦٦ ) (٣ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٩٧١ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨١٤ﻭﻣﺴﻠﻢ ) ،(١٩٧٥ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٧٩/٢ﻭﺍﻟﺒﻴﻬﻘﻲ )،(٢٩١/٩ ﻭﺃﲪﺪ ) ،(٣٨٦/٣ﻭﺍﻟﻄﺤﺎﻭﻱ ).(٣٠٨/٢ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٤٤/٣ﻭﻣﺴﻠﻢ ) ،(١٣١٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٧٦٥ﻭﺃﲪﺪ ).(٣٥٠/٤
٢٠٤ ﻯ ﺍﻟﻘِﺮﺍﻥ ِﲟﻨﻰ ،ﻭﻛﺬﻟﻚ ﻭﻛﺎﻥ ﻣِﻦ ﻫﺪﻳﻪ ج ﺫﺑ ﺢ ﻫﺪﻯ ﺍﻟﻌﻤﺮﺓ ﻋﻨﺪ ﺍﳌﺮﻭﺓِ ،ﻭ ﻫ ﺪ ِ ﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﻳﻔﻌﻞ ،ﻭﱂ ﻳﻨﺤﺮ ﻫ ﺪﻳﻪ ج ﻗﻂﱡ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺣﻞﱠ ،ﻭﱂ ﻳﻨﺤﺮﻩ ﻗﺒﻞ ﻳﻮ ِﻡ ﺍﻟﻨﺤﺮ، ﻭﻻ ﺃﺣ ﺪ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺒﺘﺔ ،ﻭﱂ ﻳﻨﺤﺮﻩ ﺃﻳﻀﹰﺎ ﺇﻻ ﺑﻌﺪ ﻃﹸﻠﻮﻉ ﺍﻟﺸﻤﺲ ،ﻭﺑﻌﺪ ﺍﻟﺮﻣﻰ ،ﻓﻬﻰ ﺃﺭﺑﻌﺔ ﺃﹸﻣﻮﺭ ﻣﺮﺗﺒﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﺃﻭﳍﺎ :ﺍﻟﺮﻣﻰ ،ﰒ ﺍﻟﻨﺤﺮ ،ﱠﰒ ﺍﳊﻠﻖ ،ﰒ ﺍﻟﻄﻮﺍﻑ ،ﻭﻫﻜﺬﺍ ﻚ ﳐﺎﻟﻒ ﺐ ﺃﻥ ﺫﹶﻟ ﻉ ﺍﻟﺸﻤﺲ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﺭﻳ ﺭﺗﺒﻬﺎ ج ﻭﱂ ﻳﺮﺧﺺ ﰲ ﺍﻟﻨﺤﺮ ﻗﺒﻞ ﻃﻠﻮ ِ ﺲ. ﻉ ﺍﻟﺸﻤ ِ ﹶﳍ ﺪﻳِﻪ ،ﻓﺤﻜﻤﻪ ﺣﻜ ﻢ ﺍﻷُﺿﺤﻴﺔ ﺇﺫﺍ ﺫﹸﲝﺖ ﻗﺒ ﹶﻞ ﻃﻠﻮ ِ ﻓﺼﻞ وأﻣﺎ هﺪﻳُﻪ ج ﻓﻲ اﻷﺿﺎﺣﻰ
ﻀﺤﻰ ﺑﻜﺒﺸﲔ ،ﻭﻛﺎﻥ ﻳﻨﺤﺮﳘﺎ ﺑﻌﺪ ﺻﻼﺓ ﻓﺈﻧﻪ ج ﱂ ﻳﻜﻦ ﻳ ﺪﻉ ﺍﻷُﺿﺤﻴﺔ ،ﻭﻛﺎﻥ ﻳ ﺤ ﻢ ﻚ ﰲ ﺷﻰﺀٍ ،ﻭﺇﻧﻤﺎ ﻫ ﻮ ﹶﻟ ﺲ ِﻣ ﻦ ﺍﻟﻨﺴِ ﺍﻟﻌﻴﺪ ،ﻭﺃﺧﱪ ﺃﻥ ) :ﻣ ﻦ ﹶﺫﺑ ﺢ ﹶﻗﺒ ﹶﻞ ﺍﻟﺼﻼﺓِ ،ﹶﻓﹶﻠﻴ ﹶﻗ ﺪ ﻣﻪَ ﻷ ﻫِﻠ ِﻪ() .(١ﻫﺬﺍ ﺍﻟﱠﺬﻯ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺳـﻨﺘﻪ ﻭ ﻫ ﺪﻳﻪ ،ﻻ ﺍﻻﻋﺘﺒﺎ ﺭ ﺑﻮﻗﺖ ﺍﻟﺼﻼﺓ ﻉ ﻣِﻦ ﳉ ﹶﺬ ﻭﺍﳋﻄﺒﺔ ،ﺑﻞ ﺑﻨﻔﺲ ﻓِﻌﻠﻬﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﻧﺪﻳ ﻦ ﺍﻟﻠﱠﻪ ﺑﻪ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺬﲝﻮﺍ ﺍ ﹶ ﺴﻨﺔ. ﻀ ﹾﺄ ِﻥ) (٢ﻭﺍﻟﱠﺜِﻨﻰِ ﻣﻤﺎ ِﺳﻮﺍﻩ ،ﻭﻫﻰ ﺍ ﹸﳌ ِ ﺍﻟ ﺚ ﻣﻨﻘﻄ ﻊ ﻻ ﻳﺜﺒﺖ ﺸﺮِﻳ ِﻖ ﹶﺫﺑ ﺢ() (٣ﻟﻜ ﻦ ﺍﳊﺪﻳ ﹶ ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﹶﺎﻝ ) :ﹸﻛﻞﱡ ﺃﻳﺎ ِﻡ ﺍﻟﺘ ﻭﺻﻠﹸﻪ. ﻕ ﺛﻼﺙٍ ،ﻓﻼ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻳﺎﻡ ﺍﻟﺬﺑﺢ ﺛﻼﺛﺔ ﻭﺃﻣﺎ ﻴ ﻪ ﻋﻦ ﺍﺩﺧﺎ ِﺭ ﳊﻮ ِﻡ ﺍﻷﺿﺎﺣﻰ ﻓﻮ ﻓﻘﻂ ،ﻷﻥ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻰ ﺍﻟﺬﺍﺑﺢ ﺃﻥ ﻳ ﺪ ِﺧ ﺮ ﺷﻴﺌﹰﺎ ﻓﻮﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣِﻦ ﻳﻮﻡ ﺫﲝﻪ، ﺖ ﺍﻟﻨﻬﻰ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ، ﻓﻠﻮ ﺃﺧﺮ ﺍﻟﺬﺑﺢ ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ،ﳉﺎﺯ ﻟﻪ ﺍﻻﺩﺧﺎ ﺭ ﻭﻗ ﻕ ﺛﻼﺙ ﺃ ﱠﻥ ﺃﻭﳍﺎ ﻣﻦ ﻳﻮﻡ ﻭﺍﻟﱠﺬﻳﻦ ﺣﺪﺩﻭﻩ ﺑﺎﻟﺜﻼﺙ ،ﻓﻬﻤﻮﺍ ﻣﻦ ﻴﻪ ﻋﻦ ﺍﻻﺩﺧﺎﺭ ﻓﻮ ﺍﻟﻨﺤﺮ ،ﻗﺎﻟﻮﺍ :ﻭﻏ ﲑ ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﺑ ﺢ ﻣﺸﺮﻭﻋﹰﺎ ﰲ ﻭﻗﺖ ﳛﺮﻡ ﻓﻴﻪ ﺍﻷﻛﻞﹸ ،ﻗﺎﻟﻮﺍ :ﰒ ﺴ ﺦ ﲢﺮﱘ ﺍﻷﻛﻞ ﻓﺒﻘﻰ ﻭﻗﺖ ﺍﻟﺬﺑﺢ ﲝﺎﻟﻪ. ﻧِ ﱮ ج ﱂ ﻳﻨ ﻪ ﺇﻻ ﻋﻦ ﺍﻻﺩﺧﺎ ِﺭ ﻓﻮﻕ ﺛﻼﺙ ،ﱂ ﻳﻨﻪ ﻋﻦ ﺍﻟﺘﻀﺤﻴﺔ ﺑﻌﺪ ﻓﻴﻘﺎﻝ ﳍﻢ :ﺇﻥ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٦/١٠ﻭﻣﺴﻠﻢ ).(٧)(١٩٦١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤ ،٣/١٠ﻭﻣﺴﻠﻢ ) ،(١٩٦٥ﻭﺃﲪﺪ ) ،(٤٤٥ ،٤٤٤/٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٤٩٩ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٢٧/٩ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٨٢/٤ﻭﺍﺑﻦ ﺣﺒﺎﻥ ).(١٠٠٨
٢٠٥ ﺹ ﺍﻟﺬﺑﺢ ﺛﻼﺙ ،ﻓﺄﻳﻦ ﺃﺣﺪﳘﺎ ﻣﻦ ﺍﻵﺧﺮ ،ﻭﻻ ﺗﻼﺯﻡ ﺑﲔ ﻣﺎ ﻰ ﻋﻨﻪ ،ﻭﺑﲔ ﺍﺧﺘﺼﺎ ِ ﺑﺜﻼﺙ ﻟﻮﺟﻬﲔ.. ﻍ ﺍﻟﺬﺑ ﺢ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱏ ﻭﺍﻟﺜﺎﻟﺚِ ،ﻓﻴﺠﻮ ﺯ ﻟﻪ ﺍﻻﺩﺧﺎﺭ ﺇﱃ ﲤﺎﻡ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻳﺴﻮ ﹸ ﺍﻟﺜﻼﺙ ﻣﻦ ﻳﻮﻡ ﺍﻟﺬﺑﺢ ،ﻭﻻ ﻳِﺘ ﻢ ﻟﻜﻢ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﺣﱴ ﻳﺜﺒﺖ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﺍﻟﺬﺑﺢ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﻻ ﺳﺒﻴ ﹶﻞ ﻟﻜﻢ ﺇﱃ ﻫﺬﺍ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻮ ﺫﺑﺢ ﰲ ﺁﺧﺮ ﺟﺰ ٍﺀ ﻣﻦ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻟﺴﺎﻍ ﻟﻪ ﺣﻴﻨﺌﺬ ﺍﻻﺩﺧﺎ ﺭ ﺛﻼﺛﺔ ﺃﻳﺎ ٍﻡ ﺑﻌﺪﻩ ﲟﻘﺘﻀﻰ ﺍﳊﺪﻳﺚ ،ﻭﻗﺪ ﻗﺎﻝ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﻳﺎ ﻡ ﺍﻟﻨﺤﺮ :ﻳﻮﻡ ﺐ ﺇﻣﺎﻡ ﺃﻫ ِﻞ ﺍﻟﺒﺼﺮ ِﺓ ﺍﳊﺴﻦِ ،ﻭﺇﻣﺎﻡ ﺃﻫﻞ ﻣﻜﺔ ﺍﻷﺿﺤﻰ ،ﻭﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪﻩ ،ﻭﻫﻮ ﻣﺬﻫ ﻋﻄﺎ ِﺀ ﺑﻦ ﺃﰉ ﺭﺑﺎﺡ ،ﻭﺇﻣﺎ ِﻡ ﺃﻫ ِﻞ ﺍﻟﺸﺎﻡ ﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺇﻣﺎ ِﻡ ﻓﻘﻬﺎﺀ ﺃﻫ ِﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺎﻓﻌﻰ ﺺ ﺑﻜﻮﺎ ﺃﻳﺎﻡ ِﻣﻨﻰ ،ﻭﺃﻳﺎﻡ ﺍﻟﺮﻣﻰ ،ﻭﺃﹶﻳﺎﻡ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑ ﻦ ﺍﳌﻨﺬﺭ ،ﻭﻷﻥ ﺍﻟﺜﻼﺛﺔ ﲣﺘ ﺍﻟﺘﺸﺮﻳﻖ ،ﻭﳛﺮﻡ ﺻﻴﺎﻣﻬﺎ ،ﻓﻬﻰ ﺇﺧﻮﺓ ﰲ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ،ﻓﻜﻴﻒ ﺗﻔﺘﺮﻕ ﰲ ﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ ﺸﺪ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﺑﻐﲑ ﻧﺺ ﻭﻻ ﺇﲨﺎﻉ .ﻭﺭﻭﻯ ﻣﻦ ﻭﺟﻬﲔ ﳐﺘﻠﻔﲔ ﻳ ﺤﺮ ،ﻭ ﹸﻛﻞﱡ ﺃﹶﻳﺎ ِﻡ ﺍﻟﺘﺸﺮِﻳ ِﻖ ﹶﺫﺑ ﺢ( ،ﻭﺭﻭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﻗﺎﻝ ) :ﹸﻛﻞﱡ ِﻣﻨﻰ ﻣﻨ ﻭﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ ،ﻭﻣﻦ ﺣﺪﻳﺚ ﺃﹸﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻋﻦ ﺟﺎﺑﺮ. ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ :ﺃﹸﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺛﻘﺔ ﻣﺄﻣﻮﻥ ،ﻭﰱ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﺭﺑﻌ ﹸﺔ ﺃﻗﻮﺍﻝ ،ﻫﺬﺍ ﺃﺣﺪﻫﺎ. ﺖ ﺍﻟﺬﺑﺢ ،ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻭﻳﻮﻣﺎ ِﻥ ﺑﻌﺪﻩ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻭﺍﻟﺜﺎﱏ :ﺃ ﱠﻥ ﻭﻗ ﺐ ﺃﲪﺪ ،ﻭﻣﺎﻟﻚ، ﺏ ﳏﻤ ٍﺪ ج ،ﻭﺫﻛﺮﻩ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ ﺃﲪﺪ :ﻫﻮ ﻗﻮ ﹸﻝ ﻏ ِﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﺻﺤﺎ ِ ﺍﻷﺛﺮﻡ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﺺ ﺬﻩ ﺖ ﺍﻟﻨﺤﺮ ﻳﻮ ﻡ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﺳﲑﻳﻦ ،ﻷﻧﻪ ﺍﺧﺘ ﺍﻟﺜﺎﻟﺚ :ﺃ ﱠﻥ ﻭﻗ ﺍﻟﺘﺴﻤﻴﺔِ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺹ ﺣﻜﻤِﻬﺎ ﺑﻪ ،ﻭﻟﻮ ﺟﺎﺯ ﰲ ﺍﻟﺜﻼﺛﺔ ،ﻟﻘﻴﻞ ﳍﺎ :ﺃﻳﺎ ﻡ ﺍﻟﻨﺤﺮ، ﻛﻤﺎ ﻗﻴﻞ ﳍﺎ :ﺃﻳﺎ ﻡ ﺍﻟﺮﻣﻰ ،ﻭﺃﻳﺎ ﻡ ِﻣﻨﻰ ،ﻭﺃﻳﺎ ٍﻡ ﺍﻟﺘﺸﺮﻳﻖِ ،ﻭﻷﻥ ﺍﻟﻌﻴﺪ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﻨﺤﺮ ،ﻭﻫﻮ ﻳﻮ ﻡ ﻭﺍﺣﺪ ،ﻛﻤﺎ ﻳﻘﺎﻝ :ﻋﻴﺪ ﺍﻟﻔﻄﺮ. ﺍﻟﺮﺍﺑﻊ :ﻗﻮ ﹸﻝ ﺳﻌﻴ ِﺪ ﺑ ِﻦ ﺟﺒﲑ ،ﻭﺟﺎﺑ ِﺮ ﺑﻦ ﺯﻳﺪ :ﺃﻧﻪ ﻳﻮﻡ ﻭﺍﺣﺪ ﰲ ﺍﻷﻣﺼﺎﺭ ،ﻭﺛﻼﺛ ﹸﺔ ﺃﻳﺎﻡ ﰲ ِﻣﻨﻰ ،ﻷﺎ ﻫﻨﺎﻙ ﺃﻳﺎﻡ ﺃﻋﻤﺎ ِﻝ ﺍﳌﻨﺎﺳ ِ ﻚ ﻣﻦ ﺍﻟﺮﻣ ِﻰ ﻭﺍﻟﻄﻮﺍﻑ ﻭﺍﳊﻠﻖِ ،ﻓﻜﺎﻧﺖ ﺃﻳﺎﻣﹰﺎ ﻟﻠﺬﺑﺢ ،ﲞﻼﻑ ﺃﻫ ِﻞ ﺍﻷﻣﺼﺎﺭ. ﻓﺼﻞ
٢٠٦ ﻓﻲ اﻟﺤﻈﺮ ﻋﻠﻰ اﻟﻤﻀﺤﻰ أن ﻳﺄﺧﺬ ﻣﻦ ﻇﻔﺮﻩ أو ﺷﻌﺮﻩ إذا دﺧﻞ اﻟﻌﺸﺮ ﻣﻦ ذى ﻀﺤﱢﻰ ﺤﺠﱠﺔ ﺣﺘﻰ ُﻳ َ اﻟ ِ
ﻭﻣﻦ ﻫﺪﻳﻪ ج :ﺃﻥ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻀﺤﻴﺔﹶ ،ﻭﺩﺧﻞ ﻳﻮ ﻡ ﺍﻟﻌﺸﺮ ،ﻓﻼ ﻳﺄ ﺧ ﹾﺬ ﻣِﻦ ﺷﻌﺮﻩ ﻭﺑﺸﺮﻩ ﺷﻴﺌﺎﹰ ،ﺛﺒﺖ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﺫﻟﻚ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ() (١ﻭﺃﻣﺎ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻓﻘﺎﻝ: ﺍﻟﺼﺤﻴ ﺢ ﻋﻨﺪﻯ ﺃﻧﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﹸﺃﻡ ﺳﻠﻤﺔ. ﻭﻛﺎﻥ ﻣِﻦ ﻫﺪﻳﻪ ج ﺍﺧﺘﻴﺎ ﺭ ﺍﻷُﺿﺤﻴﺔِ ،ﻭﺍﺳﺘﺤﺴﺎﻧﻬﺎ ،ﻭﺳﻼﻣﺘﻬﺎ ِﻣﻦ ﺍﻟﻌﻴﻮﺏ ،ﻭﻰ ﻀﺒﺎ ِﺀ ﺍ َﻷﺫﹸ ِﻥ ﻭﺍﻟ ﹶﻘ ﺮﻥِ ،ﺃﻯ :ﻣﻘﻄﻮﻋﺔ ﺍﻷﺫﻥ ،ﻭﻣﻜﺴﻮﺭﺓ ﺍﻟﻘﹶﺮﻥ ،ﺍﻟﻨﺼﻒ ﻓﻤﺎ ﻀﺤﻰ ِﺑ ﻌ ﹶﺃ ﹾﻥ ﻳ )(٢ ﻑ ﺍﻟ ﻌﻴﻦ ﻭﺍ ُﻷ ﹸﺫﻥﹸ ،ﺃﻯ :ﻳﻨﻈﺮ ﺇﱃ ﺳﻼﻣﺘﻬﺎ ،ﻭﺃﻥ ﺸ ﺮ ﺴﺘ ﺯﺍﺩ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺃﻣ ﺮ ﹶﺃ ﹾﻥ ﺗ ﻻ ﻳﻀﺤﻰ ِﺑ ﻌ ﻮﺭﺍﺀَ ،ﻭﻻ ﻣﻘﺎﺑﻠﹶﺔ ،ﻭﻻ ﻣﺪﺍﺑﺮﺓ ،ﻭﻻ ﺷﺮﻗﺎﺀَ ،ﻭﻻ ﺧ ﺮﻗﹶﺎ َﺀ .ﻭﺍ ﹸﳌﻘﹶﺎﺑﹶﻠﺔﹸ :ﻫﻰ ﺍﻟﱴ ﺖ ﹸﺃ ﹸﺫﻧﻬﺎ، ﺸ ﺮﻗﹶﺎ ُﺀ :ﺍﻟﱠﱴ ﺷ ﱠﻘ ﻗﹸ ِﻄ ﻊ ﻣ ﹶﻘﺪ ﻡ ﹸﺃ ﹸﺫﻧِﻬﺎ ،ﻭﺍ ﹸﳌﺪﺍﺑ ﺮﺓﹸ :ﺍﱠﻟﺘِﻰ ﻗﹸ ِﻄ ﻊ ﻣ ﺆﺧ ﺮ ﺃﹸﺫﹸِﻧﻬﺎ ،ﻭﺍﻟ ﺖ ﹸﺃ ﹸﺫﻧﻬﺎ .ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ).(٣ ﳋ ﺮﻗﹶﺎ ُﺀ :ﺍﻟﱠﱴ ﺧِ ﺮﹶﻗ ﻭﺍ ﹶ ﻀ ﹸﺔ ﺠ ِﺰﺉ ﰲ ﺍ َﻷﺿﺎﺣِﻰ :ﺍﻟ ﻌ ﻮﺭﺍ ُﺀ ﺍﻟﺒﻴ ﻦ ﻋ ﻮﺭﻫﺎ ،ﻭﺍ ﹶﳌﺮِﻳ ﻭﺫﻛﺮ ﻋﻨﻪ ﺃﻳﻀﹰﺎ) :ﹶﺃ ﺭﺑ ﻊ ﹶﻻ ﺗ ﺠﻔﹶﺎ ُﺀ ﺍﻟﱴ ﻻ ﺍﻟﺒﻴ ﻦ ﻣ ﺮﺿﻬﺎ ،ﻭﺍﻟ ﻌ ﺮﺟﺎ ُﺀ ﺍﻟﺒﻴ ﻦ ﻋ ﺮﺟﻬﺎ ،ﻭﺍﻟﻜﹶﺴ ﲑﺓﹸ ﺍﻟﱠﱴ ﻻ ﺗﻨﻘﻰ ،ﻭﺍﻟ ﻌ ﺗﻨﻘﻰ() (٤ﺃﻯ :ﻣﻦ ﻫﺰﺍﳍﺎ ﻻ ﻣﺦ ﻓﻴﻬﺎ. ﺸﻴ ﻌﺔِ، ﺨﻘﹶﺎﺀ ،ﻭﺍ ﹸﳌ ﺻﹶﻠﺔِ ،ﻭﺍﻟﺒ ﺴﺘ ﹾﺄ ﺼﻔﹶﺮﺓِ ،ﻭﺍ ﹸﳌ ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻰ ﻋﻦ ﺍ ﹸﳌ ﺻﹶﻠﺔﹸ :ﺍﻟﱴ ﺻﻤﺎﺧﻬﺎ ،ﻭﺍﳌﹸﺴﺘ ﹾﺄ ﺼﻔﹶﺮﺓ :ﺍﻟﱴ ﺗﺴﺘﺄﺻﻞ ﺃﺫﹸﺎ ﺣﱴ ﻳﺒﺪ ﻭ ِ ﻭﺍﻟ ﹶﻜﺴﺮﺍﺀ .ﻓﺎ ﹸﳌ ﺨﻘﹶﺎﺀ :ﺍﻟﱴ ﲞﻘﺖ ﻋﻴﻨﻬﺎ ،ﻭﺍﳌﺸﻴﻌﺔ :ﺍﻟﱴ ﻻ ﺗﺘﺒﻊ ﺍﻟﻐﻨﻢ ﺻِﻠﻪِ ،ﻭﺍﻟﺒ ﺻ ﹶﻞ ﹶﻗ ﺮﻧﻬﺎ ِﻣ ﻦ ﹶﺃ ﺍﺳﺘﺆ ِ ﺴﺮﺍ ُﺀ :ﺍﻟ ﹶﻜﺴِﲑﺓ) ،(٥ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺿﻌﻔﺎﹰ ،ﻭﺍﻟ ﹶﻜ ﻋﺠﻔﹰﺎ ﻭ ) (١ﻣﺴﻠﻢ ) ،(١٩٧٧ﻭﺍﻟﺸﺎﻓﻌﻲ ) ،(٨٣/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٧٩١ﻭﺍﻟﻨﺴﺎﺋﻲ )،(٢١٢ ،٢١١/٧ ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥٢٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٤٩ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٥٠ ،١٢٩ ،١٢٧ ،٨٣/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨٠٥ﻭﺍﻟﺘﺮﻣﺬﻱ )،(١٥٠٤ ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢١٨ ،٢١٧/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٤٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) ،(١٠٨ ،٨٠/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨٠٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٤٩٨ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢١٦/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣١٤٣ﻭﺍﻟﺪﺍﺭﻣﻲ ).(٧٧/٢ ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٨٩ ،٢٨٤/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨٠٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٤٩٧ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢١٦ ،٢١٤/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٤٤ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٨٠٣
٢٠٧ ﻓﺼﻞ ﻓﻲ أن ﻣﻦ َهﺪْﻳﻪ ج أن ﻳُﻀﺤﱢﻰ ﺑﺎﻟﻤُﺼﻠﱠﻰ
ﺤ ﻰ ﺑﺎﳌﹸﺼﻠﱠﻰ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺟﺎﺑﺮ ﺃﻧﻪ ﺷ ِﻬ ﺪ ﻣﻌﻪ ﻭﻛﺎﻥ ﻣِﻦ ﻫﺪﻳﻪ ج ﺃﻥ ﻳﻀ ﺍﻷﺿﺤﻰ ﺑﺎﳌﺼﻠﱠﻰ ،ﻓﻠﻤﺎ ﹶﻗﻀﻰ ﺧﻄﺒﺘﻪ ﻧﺰﻝ ﻣِﻦ ﻣﻨﱪﻩ ،ﻭﺃﹸﺗﻰ ِﺑ ﹶﻜﺒﺶٍ ،ﻓﺬﲝﻪ ﺑﻴﺪﻩ ﻭﻗﺎﻝ: ﻀﺢِ ﻣ ﻦ ﺃﻣﱴ() (١ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃ ﱠﻥ ﺴ ِﻢ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﻫﺬﹶﺍ ﻋﻨﻰ ﻭ ﻋﻤﻦ ﹶﻟ ﻢ ﻳ )ِﺑ ﺼﻠﱠﻰ).(٢ ﺤ ﺮ ﺑﺎﳌ ﱮ ج ﻛﺎﻥ ﻳ ﹾﺬﺑﺢ ﻭﻳﻨ ﺍﻟﻨ ﺤﻴ ِﻦ ﻣ ﻮﺟﻮﺀَﻳﻦِ ،ﻓﻠﻤﺎ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ :ﺃﻧﻪ ﺫﺑﺢ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﻛﺒﺸﻴ ِﻦ ﺃﻗﺮﻧﲔ ﺃ ﻣﹶﻠ ﺽ ﺣﻨِﻴﻔﺎﹰ ،ﻭﻣﺎ ﹶﺃﻧﺎ ِﻣ ﻦ ﺕ ﻭﺍ َﻷ ﺭ ﺴﻤﺎﻭﺍ ِ ﺖ ﻭ ﺟ ِﻬ ﻰ ِﻟﱠﻠﺬِﻯ ﹶﻓ ﹶﻄ ﺮ ﺍﻟ ﻭ ﺟ ﻬ ﻬﻤﺎ ﻗﺎﻝ) :ﻭﺟ ﻬ ﻚ ﹶﻟﻪ، ﺏ ﺍﻟﻌﺎﹶﻟ ِﻤﲔ ،ﻻ ﺷﺮﻳ ﻯ ﻭ ﻣﻤﺎﺗﻰ ﻟﻠﱠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻰ ﻭ ﻣ ﺍ ﹸﳌﺸﺮ ِﻛﲔ ،ﺇ ﱠﻥ ﺻﻼﺗﻰ ﻭﻧ ﻚ ﻭﹶﻟﻚ ،ﻋ ﻦ ﻣ ﺴ ِﻢ ﺍﻟﱠﻠﻪِ ،ﻭﺍﻟﱠﻠ ﻪ ﺤ ﻤ ٍﺪ ﻭﹸﺃ ﻣِﺘﻪِِ ،ﺑ ﺴِﻠ ِﻤﲔ ،ﺍﻟﱠﻠ ﻬﻢِ ﻣﻨ ﻚ ﺃﹸ ِﻣ ﺮﺕ ﻭﹶﺃﻧﺎ ﺃﻭ ﹸﻝ ﺍ ﹸﳌ ﻭِﺑ ﹶﺬِﻟ )(٣ ﺃ ﹾﻛﺒﺮ (ﹸﺛﻢ ﹶﺫﺑﺢ. ﺴﻨﻮﺍ ﺍﻟﺬﺑﺢ ،ﻭﺇﺫﺍ ﻗﺘﻠﹸﻮﺍ ﺃﻥ ﻳﺤﺴِﻨﻮﺍ ﺍﻟﻘِﺘﻠﺔ ،ﻭﻗﺎﻝ) :ﺇﻥ ﺱ ﺇﺫﺍ ﺫﲝﻮﺍ ﺃﻥ ﻳﺤ ِ ﻭﺃﻣﺮ ﺍﻟﻨﺎ ﺐ ﺍﻹ ﺣﺴﺎ ﹶﻥ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ().(٤ ﺍﻟﻠﱠ ﻪ ﹶﻛﺘ ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺃﻥ ﺍﻟﺸﺎﺓ ﺗﺠ ِﺰﺉ ﻋ ِﻦ ﺍﻟ ﺮ ﺟﻞِ ،ﻭ ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺑﻴِﺘ ِﻪ ﻭﻟﻮ ﹶﻛﺜﹸ ﺮ ﻋﺪﺩﻫﻢ، ﻯ) :ﻛﻴﻒ ﻛﺎﻧﺖ ﺍﻟﻀﺤﺎﻳﺎ ﻋﻠﻰ ﺏ ﺍﻷﻧﺼﺎﺭ ﺖ ﺃﺑﺎ ﺃﻳﻮ ٍ ﻛﻤﺎ ﻗﺎﻝ ﻋﻄﺎ ُﺀ ﺑﻦ ﻳﺴﺎﺭ :ﺳﺄﻟ ﻀﺤﻰ ﺑﺎﻟﺸﺎ ِﺓ ﻋﻨﻪ ﻭ ﻋ ﻦ ﹶﺃ ﻫ ِﻞ ﺑﻴِﺘ ِﻪ ﹶﻓﻴ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﻋﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج؟ ﻓﻘﺎﻝ :ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﺮ ﺟ ﹸﻞ ﻳ ﻭﻳ ﹾﻄ ِﻌﻤﻮ ﹶﻥ().(٥ ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﻌﻘﻴﻘﺔ
ﻕ( ﻛﺄﻧﻪ ﰲ )ﺍﳌﻮﻃﺄ( ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﺳِﺌ ﹶﻞ ﻋ ِﻦ ﺍﻟ ﻌﻘِﻴ ﹶﻘﺔِ ،ﻓﻘﺎ ﹶﻝ ) :ﹶﻻ ﹸﺃ ِﺣﺐ ﺍﻟ ﻌﻘﹸﻮ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨١٠ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٥٢١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٧/١٠ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢١٣/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٦١ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٧٩٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٢١ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٩٥٥ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬ ) ،(١٥٠٥ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) ،(٣٧/٢ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٤٧
٢٠٨ ﺿ ﻤ ﺮﺓﹶ ،ﻋﻦ ﺃﺑﻴﻪ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﹶﻛ ِﺮ ﻩ ﺍﻻﺳﻢ ،ﺫﻛﺮﻩ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺑﲎ ﺖ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﱪ :ﻭﺃﺣﺴ ﻦ ﺃﺳﺎﻧﻴﺪﻩ ﻣﺎ ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ :ﺃﻧﺒﺄ ﺩﺍﻭﺩ ﺍﺑﻦ ﻗﻴﺲ ،ﻗﺎﻝ :ﲰﻌ ﺷﻌﻴﺐ ﻳﺤﺪﺙ ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ :ﺳﺌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻋ ِﻦ ﺍﻟ ﻌﻘِﻴ ﹶﻘﺔِ ،ﻓﻘﺎﻝ) :ﻻ ﻕ( ﻭ ﹶﻛﹶﺄﻧﻪ ﹶﻛ ِﺮ ﻩ ﺍﻻ ﺳ ﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﻳﻨﺴﻚ ﹶﺃ ﺣ ﺪﻧﺎ ﻋ ﻦ ﻭﹶﻟ ِﺪﻩِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ: ﹸﺃ ِﺣﺐ ﺍﻟ ﻌﻘﹸﻮ ﻚ ﻋ ﻦ ﻭﹶﻟ ِﺪﻩِ ،ﹶﻓ ﹾﻠﻴ ﹾﻔ ﻌ ﹾﻞ :ﻋ ِﻦ ﺍﻟ ﻐﻼﹶﻡ ﺷﺎﺗﺎﻥِ ،ﻭ ﻋ ِﻦ ﺍﳉﹶﺎ ِﺭﻳ ِﺔ ﺐ ِﻣﻨﻜﹸﻢ ﺃ ﹶﻥ ﻳﻨﺴ ) ﻣ ﻦ ﹶﺃ ﺣ ﺷﺎﺓ().(١ ﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ) :ﻋ ِﻦ ﺍﻟﻐﻼﻡ ﺷﺎﺗﺎﻥِ ،ﻭ ﻋ ِﻦ ﺍﳉﹶﺎ ِﺭﻳ ِﺔ ﻭﺻﺢ ﻋﻨﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎِﺋ ﺷﺎﹲﺓ().(٢ ﺤﹶﻠﻖ ﺭﹾﺃﺳﻪ ﻭﻗﺎﻝ ) :ﹸﻛﻞﱡ ﹸﻏﻼﹶﻡ ﺭﻫِﻴﻨ ﹲﺔ ِﺑ ﻌﻘِﻴ ﹶﻘِﺘ ِﻪ ﺗ ﹾﺬﺑﺢ ﻋﻨﻪ ﻳ ﻮ ﻡ ﺍﻟﺴﺎِﺑﻊِ ،ﻭﻳ ﺴﻤﻰ().(٣ ﻭﻳ ﺱ ﻋﻦ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺃﺑﻮﻳﻪ ،ﻭﺍﻟﺮﻫﻦ ﰲ ﺍﻟﻠﱡﻐﺔ: ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻣﻌﻨﺎﻩ :ﺃﻧﻪ ﳏﺒﻮ ﺚ ﺃﻧﻪ ﺖ ﺭﻫِﻴﻨ ﹲﺔ﴾ ]ﺍﳌﺪﺛﺮ ،[٣٨ :ﻭﻇﺎﻫﺮ ﺍﳊﺪﻳ ِ ﺴﺒ ﺲ ِﺑﻤﺎ ﹶﻛ ﺍﳊﺒﺲ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹸﻛﻞﱡ ﻧ ﹾﻔ ٍ ﻉ ﳏﺒﻮﺱ ﻋﻦ ﺧﲑ ﻳﺮﺍﺩ ﺑﻪ ،ﻭﻻ ﻳﻠﺰ ﻡ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻌﺎﻗﹶﺐ ﻋﻠﻰ ﺫﻟﻚ ﺭﻫﻴﻨ ﹲﺔ ﰲ ﻧﻔﺴﻪ ،ﳑﻨﻮ ﺕ ﺍﻟﻮﻟﹶﺪ ﺲ ﺑﺘﺮﻙ ﺃﺑﻮﻳﻪ ﺍﻟﻌﻘﻴﻘ ﹶﺔ ﻋﻤﺎ ﻳﻨﺎﻟﹸﻪ ﻣ ﻦ ﻋ ﻖ ﻋﻨﻪ ﺃﺑﻮﺍﻩ ،ﻭﻗﺪ ﻳﻔﻮ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﺇﻥ ﺣِﺒ ﺧﲑ ﺑﺴﺒﺐ ﺗﻔﺮﻳ ِ ﻂ ﺍﻷﺑﻮﻳﻦ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣِﻦ ﻛﺴﺒﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﻋﻨﺪ ﺍﳉِﻤﺎﻉ ﺇﺫﺍ ﲰﻰ ﺃﺑﻮﻩ، ﳊ ﹾﻔﻆﹸ. ﱂ ﻳﻀ ﺮ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻭﹶﻟﺪﻩ ،ﻭﺇﺫﺍ ﺗﺮﻙ ﺍﻟﺘﺴﻤﻴﺔﹶ ،ﱂ ﳛﺼﻞ ﻟﻠﻮﻟﺪ ﻫﺬﺍ ﺍ ِ ﻭﺃﻳﻀﹰﺎ ﻓﺈ ﱠﻥ ﻫﺬﺍ ﺇﳕﺎ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﺎ ﻻﺯﻣﺔ ﻻ ﺑﺪ ﻣﻨﻬﺎ ،ﻓﺸﺒﻪ ﻟﺰﻭﻣﻬﺎ ﻭﻋ ﺪ ﻡ ﺍﻧﻔﻜﺎﻙ ﺴﺘ ِﺪﻝﱡ ﺬﺍ ﻣﻦ ﻳﺮﻯ ﻭﺟﻮﺑﻬﺎ ﻛﺎﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺍﳊﺴﻦ ﺍﳌﻮﻟﻮﺩ ﻋﻨﻬﺎ ﺑﺎﻟﺮﻫﻦ .ﻭﻗﺪ ﻳ ﺍﻟﺒﺼﺮﻯ ،ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﺗﺼﻨﻌﻮﻥ ﰲ ﺭﻭﺍﻳﺔ ﳘﱠﺎﻡ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ) :ﻭﻳ ﺪﻣﻰ( ﻗﺎﻝ ﳘﺎﻡ :ﺳِﺌ ﹶﻞ ﻗﺘﺎﺩ ﹸﺓ ﻋﻦ ﻗﻮﻟﻪ :ﻭ)ﻳ ﺪﻣﻰ( ﻛﻴﻒ ﻳﺼﻨ ﻊ ﺑﺎﻟﺪﻡ؟ ﻓﻘﺎﻝ :ﺇﺫﺍ ﹸﺫِﺑﺤﺖ ﱮ ﺣﱴ ﺼ ﺥ ﺍﻟ ﺕ ﻣﻨﻬﺎ ﺻﻮﻓﺔ ،ﻭﺍﺳﺘﻘِﺒﻠﹶﺖ ﺎ ﺃﻭﺩﺍﺟﻬﺎ ،ﰒ ﺗﻮﺿ ﻊ ﻋﻠﻰ ﻳﺎﻓﻮ ِ ﺍﻟﻌﻘﻴﻘﺔﹸ ،ﺃﹸ ِﺧ ﹶﺬ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ) ،(٧٩٦١ﻭﺃﲪﺪ ) ،(٦٨٢٢)(٦٧١٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ )،(٢٨٤٢ ﻭﺍﻟﻨﺴﺎﺋﻲ ).(١٦٣ ،١٦٢/٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥١٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣١٦٣ﻭﺍﺑﻦ ﺣﺒﺎﻥ ).(١٠٥٨ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٢ ،١٧ ،٧/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨٣٨ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥٢٣ﻭﺍﻟﻨﺴﺎﺋﻲ ).(١٦٦/٧
٢٠٩ ﺱ ﰲ ﺫﻟﻚ، ﺗﺴِﻴ ﹶﻞ ﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺜ ﹶﻞ ﺍﳋﻴﻂ ،ﰒ ﻳﻐﺴﻞ ﺭﺃﺳﻪ ﺑﻌﺪ ﻭﻳﺤﻠﻖ .ﻗﻴﻞ :ﺍﺧﺘﻠﹶﻒ ﺍﻟﻨﺎ ﻉ ﺼ ﺢ ﲰﺎﻋﻪ ﻋﻨﻪ ،ﻭﻣِﻦ ﻗﺎﺋﻞ :ﲰﺎ ﻓﻤِﻦ ﻗﺎﺋﻞ :ﻫﺬﺍ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﳊﺴﻦ ﻋﻦ ﺳ ﻤ ﺮﺓﹶ ،ﻭﻻ ﻳ ِ ﺍﳊﺴﻦ ﻋﻦ ﺳﻤ ﺮ ﹶﺓ ﺣﺪﻳﺚ ﺍﻟﻌﻘﻴﻘﺔ ﻫﺬﺍ ﺻﺤﻴﺢ ،ﺻﺤﺤﻪ ﺍﻟﺘِﺮﻣِﺬﻯ ،ﻭﻏﲑﻩ ،ﻭﻗﺪ ﺫﻛﺮﻩ ﻯ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ ﺍﻟﺸﻬﻴﺪ ﻗﺎﻝ :ﻗﺎﻝ ﱃ ﳏﻤ ﺪ ﺑ ﻦ ﺳﲑﻳﻦ :ﺍﺫﻫﺐ ﺍﻟﺒﺨﺎﺭ )(١ ﺚ ﺍﻟﻌﻘﻴﻘﺔ؟ ﻓﺴﺄﻟﻪ ﻓﻘﺎﻝ :ﲰﻌﺘﻪ ﻣﻦ ﺳ ﻤﺮﺓ . ﺴ ﻦ ﳑﻦ ﲰِﻊ ﺣﺪﻳ ﹶ ﳊ ﺴ ِﻞ ﺍ ﹶ ﹶﻓ ﻒ ﰲ ﺍﻟﺘﺪﻣﻴ ِﺔ ﺑﻌ ﺪ :ﻫﻞ ﻫﻰ ﺻﺤﻴﺤﺔ ،ﺃﻭ ﻏﻠﻂ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰒ ﺍﺧﺘِﻠ ﺴﻤﻰ( ﻭﻗﺎﻝ ﰲ )ﺳﻨﻨﻪ( :ﻫﻰ ﻭﻫﻢ ﻣِﻦ ﳘﱠﺎﻡ ﺑﻦ ﳛﲕ .ﻭﻗﻮﻟﻪ) :ﻭﻳ ﺪﻣﻰ( ،ﺇﳕﺎ ﻫﻮ )ﻭﻳ ﻏﲑﻩ :ﻛﺎﻥ ﰲ ﻟﺴﺎﻥ ﻫﻤﺎﻡ ﹸﻟﹾﺜ ﻐ ﹲﺔ ﻓﻘﺎﻝ) :ﻭﻳ ﺪﻣﻰ( ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﻤﻰ ،ﻭﻫﺬﺍ ﻻ ﻳﺼِﺢ، ﻓﺈﻥ ﳘﺎﻣﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﻭ ِﻫ ﻢ ﰲ ﺍﻟﻠﻔﻆ ،ﻭﱂ ﻳ ِﻘﻤﻪ ﻟِﺴﺎﻧﻪ ،ﻓﻘﺪ ﺣﻜﻰ ﻋﻦ ﻗﺘﺎﺩﺓ ﺻﻔ ﹶﺔ ﺍﻟﺘﺪﻣﻴﺔ، ﻆ ﺍﻟﺘﺪﻣﻴﺔ ﻫﻨﺎ ﻭﺃﻧﻪ ﺳﺌﻞ ﻋﻨﻬﺎ ﻓﺄﺟﺎﺏ ﺑﺬﻟﻚ ،ﻭﻫﺬﺍ ﻻ ﲢﺘ ِﻤﻠﹸﻪ ﺍﻟﻠﱡﻐﺔ ﺑﻮﺟﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻔ ﹸ ﻆ ﺍﻟﺘﺪﻣﻴﺔ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻣﻦ ﺳـﻨﺔ ﻭﻫﻤﺎﹰ ،ﻓﻬﻮ ﻣﻦ ﻗﺘﺎﺩﺓ ،ﺃﻭ ﻣﻦ ﺍﳊﺴﻦ ،ﻭﺍﻟﺬﻳﻦ ﺃﺛﺒﺘﻮﺍ ﻟﻔ ﹶ ﺍﻟﻌﻘﻴﻘﺔ ،ﻭﻫﺬﺍ ﻣﺮﻭﻯ ﻋﻦ ﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ،ﻭﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﺍﻟﺘﺪﻣﻴﺔ ،ﻛﻤﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ، ﻭﺃﲪﺪ ،ﻭﺇﺳﺤﺎﻕ ،ﻗﺎﻟﻮﺍ) :ﻭﻳ ﺪﻣﻰ( ﻏﻠﻂ ،ﻭﺇﳕﺎ ﻫﻮ) :ﻭﻳﺴﻤﻰ( ،ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻛﺎﻥ ﻣِﻦ ﺐ ﺼﻴ ِ ﻋﻤ ِﻞ ﺃﻫ ِﻞ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﺄﺑﻄﻠﻪ ﺍﻹﺳﻼﻡ ،ﺑﺪﻟﻴﻞ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﺑﺮﻳﺪﺓ ﺑ ِﻦ ﺍﳊﹸ ﻗﺎﻝ :ﹸﻛﻨﺎ ﰲ ﺍﳉﹶﺎ ِﻫِﻠﻴ ِﺔ ﺇﺫﹶﺍ ﻭِﻟ ﺪ َﻷ ﺣ ِﺪﻧﺎ ﻏﹸﻼ ﻡ ﹶﺫﺑ ﺢ ﺷﺎ ﹰﺓ ﻭﹶﻟﻄﱠ ﺦ ﺭﹾﺃ ﺳﻪِ ﺑ ﺪ ِﻣﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﺤِﻠﻖ ﺭﹾﺃ ﺳﻪ ﻭﻧﹶﻠ ﱢﻄﺨﻪ ِﺑ ﺰ ﻋ ﹶﻔﺮﺍﻥ) .(٢ﻗﺎﻟﻮﺍ :ﻭ ﻫﺬﹶﺍ ﻭﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﰲ ﺑﺎﻹ ﺳﻼﹶﻡ ،ﹸﻛﻨﺎ ﻧ ﹾﺬﺑﺢ ﺷﺎ ﹰﺓ ﻭﻧ ﱮ ج) :ﹶﺃﻣِﻴﻄﹸﻮﺍ ﻋﻨﻪ ﺇﺳﻨﺎﺩﻩ ﺍﳊﺴﲔ ﺑﻦ ﻭﺍﻗﺪ ،ﻭﻻ ﻳﺤﺘ ﺞ ﺑﻪ ،ﻓﺈﺫﺍ ﺍﻧﻀﺎﻑ ﺇﱃ ﻗﻮ ِﻝ ﺍﻟﻨ ﱮج ﺍ َﻷﺫﹶﻯ() (٣ﻭﺍﻟﺪﻡ ﺃﺫﻯ ،ﻓﻜﻴﻒ ﻳﺄﻣﺮﻫﻢ ﺃﻥ ﻳﻠﻄﱢﺨﻮﻩ ﺑﺎﻷﺫﻯ؟ ﻗﺎﻟﻮﺍ :ﻭﻣﻌﻠﻮ ﻡ ﺃﻥ ﺍﻟﻨ ﻯ ﻚ ِﻣ ﻦ ﻫﺪﻳﻪ ،ﻭ ﻫ ﺪ ِ ﺶ ﹶﻛﺒﺶٍ ،ﻭﹶﻟ ﻢ ﻳ ﺪ ﻣ ِﻬﻤﺎ ،ﻭﻻ ﻛﺎ ﹶﻥ ﺫﻟ ﺴﻴ ِﻦ ِﺑ ﹶﻜﺒ ٍ ﺴ ِﻦ ﻭﺍﳊﹸ ﳊ ﻋ ﻖ ﻋ ِﻦ ﺍ ﹶ ﺱ ﺍﳌﻮﻟﻮﺩ ،ﻭﺃﻳﻦ ﳍﺬﺍ ﺷﺎﻫ ﺪ ﻭﻧﻈ ﲑ ﺲ ﺭﺃ ِ ﻒ ﻳﻜﻮ ﹸﻥ ﻣِﻦ ﺳـﻨﺘﻪ ﺗﻨﺠﻴ ﺃﺻﺤﺎﺑِﻪ ،ﻗﺎﻟﻮﺍ :ﻭﻛﻴ ِ ﰲ ﺳـﻨﺘﻪ؟؟ ﻭﺇﳕﺎ ﻳﻠﻴﻖ ﻫﺬﺍ ﺑﺄﻫ ِﻞ ﺍﳉﹶﺎﻫﻠﻴﺔ. ﻓﺼﻞ ﻋﻘﱢﻪ ج ﻋﻦ اﻟﺤﺴﻦ واﻟﺤﺴﻴﻦ ﻓﻲ َ ) (١ﺍﻟﺒﺨﺎﺭﻱ ).(٥١٢/٩ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٨٤٣ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٥١٠/٩
٢١٠ ﲔ ﺑِﻜﺒﺶ ﻛﺒﺶٍ ،ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﻫﺪﻳﻪ ﺃﻥ ﻋﻠﻰ ﻓﺈﻥ ﻗﻴﻞ :ﻋﻘﱡﻪ ﻋﻦ ﺍﳊﺴﻦ ﻭﺍﳊﹸﺴ ِ ﺲ ﺃ ﱠﻥ ﺍﻟﻨﱮ ج ﺚ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﻭﺃﻧ ٍ ﺱ ﺭﺃﺳﺎﹰ ،ﻭﻗﺪ ﺻﺤﺢ ﻋﺒ ﺪ ﺍﳊﻖ ﺍﻹﺷﺒﻴﻠﻰ ﻣﻦ ﺣﺪﻳ ِ ﺍﻟﺮﺃ ِ ﺶ) (١ﻭﻛﹶﺎ ﹶﻥ ﻣﻮﻟ ﺪ ﺍﳊﺴﻦ ﻋﺎ ﻡ ﺃﹸﺣٍ ﺪ ﻭﺍﳊﺴﲔ ﲔ ِﺑ ﹶﻜﺒ ٍ ﺴ ِﻦ ِﺑ ﹶﻜﺒﺶٍ ،ﻭ ﻋ ِﻦ ﺍﳊﹸﺴ ِ ﳊ ﻋ ﻖ ﻋ ِﻦ ﺍ ﹶ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﻣﻨﻪ. ﻯ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﻋ ﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﻋﻦ ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬ ﻀ ﹰﺔ( ،ﻓﻮﺯﻧﺎﻩ ﹶﻓﻜﹶﺎ ﹶﻥ ﺼ ﺪﻗِﻰ ِﺑ ِﺰﻧ ِﺔ ﺷ ﻌ ِﺮ ِﻩ ِﻓ ﺍﳊﺴ ِﻦ ﺷﺎﺓ ،ﻭﻗﺎﻝ) :ﻳﺎ ﻓﹶﺎ ِﻃ ﻤﺔﹸ ﺍ ﺣِﻠﻘِﻰ ﺭﹾﺃ ﺳﻪ ،ﻭﺗ ﺚ ﺃﹶﻧﺲ ﻭﺍﺑﻦ ﻼ ﻓﺤﺪﻳ ﹸ ﺾ ﺩِﺭﻫ ﻢ) ،(٢ﻭﻫﺬﺍ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺇﺳﻨﺎﺩﻩ ﻣﺘﺼ ﹰ ﻭﺯﻧﻪ ﺩِﺭﳘﹰﺎ ﺃ ﻭ ﺑﻌ ﺴﻚ ،ﻓﻜﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻣﺜﻠﹸﻪ ،ﻛﺎﻷُﺿﺤﻴﺔ ﻭﺩ ِﻡ ﺍﻟﺘﻤﺘﻊ. ﻋﺒﺎﺱ ﻳﻜﻔﻴﺎﻥ .ﻗﺎﻟﹸﻮﺍ :ﻷﻧﻪ ﻧ ﺚ ﺍﻟﺸﺎﺗﲔ ﻋﻦ ﺍﻟﺬﻛﺮ ،ﻭﺍﻟﺸﺎﺓ ﻋﻦ ﺍﻷُﻧﺜﻰ ،ﺃﻭﱃ ﺃﻥ ﻳﺆﺧﺬ ﺎ ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﺃﺣﺎﺩﻳ ﹶ ﻟﻮﺟﻮﻩ.. ﺃﺣﺪﻫﺎ :ﻛﺜﺮﺗﻬﺎ ،ﻓﺈﻥ ﺭﻭﺍﺗﻬﺎ :ﻋﺎﺋﺸﺔﹸ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﺃ ُﻡ ﻛﹸ ﺮ ِﺯ ﺍﻟﻜﻌﺒﻴﺔ، ﻭﺃﲰﺎ ُﺀ. ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ج ﻳﻘﻮﻝ ) :ﻋ ِﻦ ﺍﻟﻐﻼ ِﻡ ﻓﺮﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃ ﻡ ﻛﹸﺮﺯ ﻗﺎﻟﺖ :ﲰﻌ ﺷﺎﺗﺎ ِﻥ ﻣﻜﹶﺎِﻓﹶﺌﺘﺎﻥِ ،ﻭ ﻋ ِﻦ ﺍﳉﹶﺎﺭِﻳ ِﺔ ﺷﺎﹲﺓ().(٣ ﺖ :ﻫﻮ ﺖ ﺃﲪﺪ ﻳﻘﻮ ﹸﻝ :ﻣﻜﺎﻓﺌﺘﺎ ِﻥ :ﻣﺴﺘﻮﻳﺘﺎ ِﻥ ﺃﻭ ﻣﻘﺎﺭﺑﺘﺎﻥ ،ﻗﻠ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻭﲰﻌ ﻣﻜﹶﺎﻓﹶﺄﺗﺎ ِﻥ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ،ﻭﻣﻜﹶﺎِﻓﺌﹶﺘﺎﻥ ﺑﻜﺴﺮﻫﺎ ،ﻭﺍﶈﺪﺛﻮﻥ ﳜﺘﺎﺭﻭ ﹶﻥ ﺍﻟﻔﺘﺢ ،ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻯ :ﻻ ﺖ ﻕ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻷﻥ ﻛﻞ ﻣ ﻦ ﻛﺎﻓﺄﹾﺗﻪ ،ﻓﻘﺪ ﻛﺎﻓﺄﹶﻙ .ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﻋﻨﻬﺎ ﺗﺮﻓﻌﻪ :ﲰﻌ ﻓﺮ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ) :ﹶﺃِﻗﺮﻭﺍ ﺍﻟﻄﱠﻴ ﺮ ﻋﻠﹶﻰ ﻣ ِﻜﻨﺎِﺗﻬﺎ( ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ) :ﻋﻦ ﺍﻟﻐﻼ ِﻡ ﺷﺎﺗﺎ ِﻥ ﻀ ﺮﻛﹸﻢ ﺃﺫﹸ ﹾﻛﺮﺍﻧﹰﺎ ﹸﻛﻦ ﹶﺃ ﻡ ﺇﻧﺎﺛﹰﺎ( ،ﻭﻋﻨﻬﺎ ﺃﻳﻀﹰﺎ ﺗﺮﻓﻌﻪ: ﻣﻜﹶﺎِﻓﹶﺌﺘﺎﻥِ ،ﻭ ﻋ ِﻦ ﺍﳉﹶﺎ ِﺭﻳ ِﺔ ﺷﺎﺓﹲ ،ﹶﻻ ﻳ )(٤ ﺚ ﺻﺤﻴﺢ. ) ﻋ ِﻦ ﺍﻟﻐﻼ ِﻡ ﺷﺎﺗﺎ ِﻥ ِﻣﺜﹾﻼﻥِ ،ﻭ ﻋ ِﻦ ﺍﳉﹶﺎ ِﺭﻳ ِﺔ ﺷﺎﹲﺓ( ،ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳ ﹲ ﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﰲ ﺫﻟﻚ ،ﻭ ﻋ ﻦ ﻋﺎﺋِﺸﺔ ﺃ ﱠﻥ ﻭﻗﺪ ﺗﻘﺪﻡ ﺣﺪﻳ ﹸ ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨٤١ﻭﺍﻟﻨﺴﺎﺋﻲ ).(١٦٦ ،١٦٥/٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(١٥١٩ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٨٣٦)(٢٨٣٥ﻭﺃﲪﺪ ) ،(٤٢٢ ،٣٨١/٦ﻭﺍﳊﻤﻴﺪﻱ ﰲ ﻣﺴﻨﺪﻩ ) ،(١٤٥١)(٣٤٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ) ،(١٦٣٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣١٦٢ﻭﺍﻟﺪﺍﺭﻣﻲ )،(٨١/٢ ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(١٦٥ ،١٦٤/٧ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ) ،(٧٩٥٤ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٥١٦ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥١٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣١٦٣ﻭﺍﺑﻦ ﺣﺒﺎﻥ ).(١٠٥٨
٢١١ ﱮ ج ﺃﹶﻣ ﺮﻫﻢ ﻋ ِﻦ ﺍﻟﻐﻼ ِﻡ ﺷﺎﺗﺎ ِﻥ ﻣﻜﹶﺎِﻓﹶﺌﺘﺎﻥِ ،ﻭ ﻋ ِﻦ ﺍﳉﹶﺎﺭﻳ ِﺔ ﺷﺎ ﹲﺓ .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺍﻟﻨ ﺣﺴﻦ ﺻﺤﻴﺢ. ﱮ ﺖ ﺑ ِﻦ ﻋﺠﻼﻥ ،ﻋﻦ ﳎﺎﻫﺪ ﻋﻦ ﺃﲰﺎﺀ ،ﻋﻦ ﺍﻟﻨ ﻭﺭﻭﻯ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ،ﻋﻦ ﺛﺎﺑ ِ )(١ ج ﻗﺎﻝ) :ﻳ ﻌﻖ ﻋ ِﻦ ﺍﻟﻐﻼ ِﻡ ﺷﺎﺗﺎ ِﻥ ﻣﻜﹶﺎِﻓﹶﺌﺘﺎ ِﻥ ﻭ ﻋ ِﻦ ﺍﳉﹶﺎ ِﺭﻳ ِﺔ ﺷﺎﹲﺓ( . ﺖ ﺃﰉ ﺑﻜﺮ. ﺖ ﻷﲪﺪ :ﻣﻦ ﺃﲰﺎﺀ؟ ﻓﻘﺎﻝ :ﻳﻨﺒﻐﻰ ﺃﻥ ﺗﻜﻮﻥ ﺃﲰﺎ َﺀ ﺑﻨ ﻗﺎﻝ ﻣﻬﻨﺎ :ﻗﻠ ﺖ ﻷﲪﺪ :ﺣﺪﺛﻨﺎ ﺧﺎِﻟﺪ ﺑ ﻦ ﺧِﺪﺍﺵ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻭﰱ ﻛﺘﺎﺏ ﺍﳋﻼﻝ :ﻗﺎﻝ ﻣﻬﻨﺎ :ﻗﻠ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻭﻫﺐ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﻥ ﺃﻳﻮﺏ ﺍﺑﻦ ﻣﻮﺳﻰ ﺣﺪﺛﻪ ،ﺃﻥ ﻳﺰﻳﺪ ﱮ ج ﻗﺎﻝ) :ﻳ ﻌﻖ ﻋ ِﻦ ﺍﻟﻐﻼﻡِ ،ﻭ ﹶﻻ ﻳ ﻤﺲ ﺭﹾﺃﺳﻪ ﺑﻦ ﻋﺒﺪ ﺍﳌﺰﱏ ﺣﺪﺛﻪ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻥ ﺍﻟﻨ ِﺑ ﺪ ٍﻡ() ،(٢ﻭﻗﺎﻝ) :ﰲ ﺍﻹِﺑ ِﻞ ﺍﻟ ﹶﻔ ﺮﻉ ،ﻭﰱ ﺍﻟ ﻐﻨ ِﻢ ﺍﻟ ﹶﻔ ﺮﻉ (ﻓﻘﺎﻝ ﺃﲪﺪ :ﻣﺎ ﺃﻋﺮﻓﻪ ،ﻭﻻ ﺃﻋ ِﺮﻑ ﺖ ﻟﻪ :ﺃﺗﻨﻜﺮﻩ؟ ﻓﻘﺎﻝ :ﻻ ﺃﻋﺮِﻓﻪ ،ﻭﻗﺼ ﹸﺔ ﺍﳊﺴ ِﻦ ﻋﺒﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﺰﱏ ،ﻭﻻ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﻘﻠ ﺚ ﻭﺍﺣﺪ. ﻭﺍﳊﺴﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺣﺪﻳ ﹸ ﺚ ﺍﻟﺸﺎﺗﲔ ﻣﻦ ﻗﹶﻮﻟﻪ ،ﻭﻗﻮﻟﹸﻪ ﻋﺎﻡ ،ﻭِﻓ ﻌﻠﹸﻪ ﳛﺘﻤﻞ ﺍﻟﺜﺎﱏ :ﺃﺎ ﻣﻦ ﻓﻌﻞ ﺍﻟﻨﱮ ج ،ﻭﺃﺣﺎﺩﻳ ﹸ ﺍﻻﺧﺘﺼﺎﺹ. ﺍﻟﺜﺎﻟﺚ :ﺃﺎ ﻣﺘﻀﻤﻨﺔ ﻟﺰﻳﺎﺩﺓ ،ﻓﻜﺎﻥ ﺍﻷﺧ ﹸﺬ ﺎ ﺃﻭﱃ. ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﻔﻌﻞ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ،ﻭﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻭﺍﻷﺧ ﹸﺬ ﻤﺎ ﳑﻜﻦ، ﻓﻼ ﻭﺟﻪ ﻟﺘﻌﻄﻴﻞ ﺃﺣﺪﳘﺎ. ﺍﳋﺎﻣﺲ :ﺃﻥ ﻗﺼﺔ ﺍﻟﺬﺑﺢ ﻋﻦ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻛﺎﻧﺖ ﻋﺎﻡ ﹸﺃﺣﺪ ﻭﺍﻟﻌﺎﻡ ﺍﻟﺬﻯ ﺑﻌﺪﻩ، ﺖ ﻣِﻦ ﺍﻟﻨﱮ ﻭﺃﻡ ﻛﹸﺮﺯ ﺳ ِﻤ ﻌ ج ﻣﺎ ﺭﻭﺗﻪ ﻋﺎﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺳﻨﺔ ﺳﺖ ﺑﻌﺪ ﺍﻟﺬﺑﺢ ﻋﻦ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ،ﻗﺎﻟﻪ ﺍﻟﻨﺴﺎﺋﻰ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﲑ. ﺲ ﺍﳌﺬﺑﻮﺡ ،ﻭﺃﻧﻪ ﻣِﻦ ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ِﻗﺼﺔ ﺍﳊﺴ ِﻦ ﻭﺍﳊﹸﺴﲔ ﳛﺘﻤِﻞ ﺃﻥ ﻳﺮﺍﺩ ﺎ ﺑﻴﺎﻥ ﺟﻨ ِ ﺍﻟﻜِﺒﺎﺵ ﻻ ﲣﺼﻴﺼﻪ ﺑﺎﻟﻮﺍﺣﺪ ،ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﺿﺤﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﻧﺴﺎﺋﻪ ﺑﻘﺮﺓ، ﻭﻛﻦ ﺗِﺴﻌﺎﹰ ،ﻭﻣﺮﺍﺩﻫﺎ :ﺍﳉﻨﺲ ﻻ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﻮﺍﺣﺪﺓ. ﺲ ﺍﻟﺬﱠ ﹶﻛﺮ ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻀﻞ ﺍﻟﺬﱠ ﹶﻛ ﺮ ﻋﻠﻰ ﺍﻷُﻧﺜﻰ ،ﻛﻤﺎ ﻗﺎﻝ ﴿ :ﻭﹶﻟﻴ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٤٥٦/٦ ) (٢ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ).(٣١٦٦
٢١٢ ﻛﹶﺎ ُﻷﻧﺜﹶﻰ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٣٦ :ﻭﻣﻘﺘﻀﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﺗﺮﺟﻴﺤﻪ ﻋﻠﻴﻬﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌ ﹸﺔ ﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﰲ ﺟﻌﻞ ﺍﻟﺬﻛﺮ ﻛﺎﻷُﻧﺜﻴﲔ ،ﰲ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺍﳌﲑﺍﺙِ ،ﻭﺍﻟﺪﻳﺔِ، ﺖ ﺍﻟﻌﻘﻴﻘ ﹸﺔ ﺬﻩ ﺍﻷﺣﻜﺎﻡ. ﺤ ﹶﻘ ِ ﻓﻜﺬﻟﻚ ﺃﹸﹾﻟ ِ ﲔ ﺑﻌﻘﻴﻘﺘﻪ ،ﻓﺎﻟﻌﻘﻴﻘ ﹸﺔ ﺗ ﹸﻔﻜﱡﻪ ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﺍﻟﻌﻘﻴﻘﺔ ﺗﺸﺒﻪ ﺍﻟ ِﻌﺘﻖ ﻋﻦ ﺍﳌﻮﻟﻮﺩ ،ﻓﺈﻧﻪ ﺭﻫ ﻭﺗﻌﺘِﻘﻪ ،ﻭﻛﺎ ﹶﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳ ﻌﻖ ﻋﻦ ﺍﻟﺬﻛﺮ ﺑﺸﺎﺗﲔ ،ﻭﻋﻦ ﺍﻷُﻧﺜﻰ ﺑﺸﺎﺓ ،ﻛﻤﺎ ﺃﻥ ﻋِﺘﻖ ﺍﻷُﻧﺜﻴﲔ ﻳﻘﻮ ﻡ ﻣﻘﺎﻡ ﻋِﺘﻖ ﺍﻟﺬﻛﺮ .ﻛﻤﺎ ﰲ )ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ( ﻭﻏﲑﻩ ﻋﻦ ﺃﰉ ﺃﹸﻣﺎﻣﺔ ﻗﺎﻝ: ﺴﻠِﻤﺎﹰ ،ﻛﹶﺎ ﹶﻥ ِﻓﻜﹶﺎ ﹶﻛﻪِ ﻣ ﻦ ﺍﻟﻨﺎﺭِ، ﺴِﻠ ٍﻢ ﹶﺃ ﻋﺘ ﻖ ﺍ ﻣﺮﺀﹰﺍ ﻣ ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻳﻤﺎ ﺍﻣﺮﻯ ٍﺀ ﻣ ﺴِﻠ ﻤﺘﻴ ِﻦ ﻛﹶﺎﻧﺘﺎ ﺴِﻠ ٍﻢ ﹶﺃ ﻋﺘﻖ ﺍ ﻣﺮﺃﺗﻴ ِﻦ ﻣ ﻀ ٍﻮ ِﻣﻨﻪ ﻋﻀﻮﹰﺍ ِﻣﻨﻪ ،ﻭﺃﻳﻤﺎ ﺍ ﻣﺮِﻯ ٍﺀ ﻣ ﺠﺰِﻯ ﹸﻛﻞﱡ ﻋ ﻳ ﺖ ﺍﻣﺮﹶﺃ ﹰﺓ ﺴِﻠ ﻤ ٍﺔ ﹶﺃ ﻋﺘ ﹶﻘ ﻀ ٍﻮ ِﻣﻨ ﻬﻤﺎ ﻋﻀﻮﹰﺍ ِﻣﻨﻪ ،ﻭﹶﺃﻳﻤﺎ ﺍﻣﺮﹶﺃ ٍﺓ ﻣ ِﻓﻜﹶﺎ ﹶﻛﻪِ ﻣ ﻦ ﺍﻟﻨﺎﺭِ ،ﻳﺠﺰﻯ ﹸﻛﻞﱡ ﻋ ﻀ ٍﻮ ِﻣﻨﻬﺎ ﻋﻀﻮﹰﺍ ِﻣﻨﻬﺎ() (١ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺴِﻠ ﻤ ﹰﺔ ﻛﺎﻧﺖ ِﻓﻜﹶﺎ ﹶﻛﻬﺎ ِﻣ ﻦ ﺍﻟﻨﺎﺭِ ،ﻳﺠﺰﻯ ﹸﻛﻞﱡ ﻋ ﻣ ﺻﺤﻴﺢ. ﻓﺼﻞ
ﱮ ج ﻗﺎﻝ ﰲ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺍﳌﺮﺍﺳﻴﻞ( ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺍﻟﻨ ﺖ ﺍﻟﻌﻘﻴﻘﺔ ﺍﻟﱴ ﻋ ﱠﻘﺘﻬﺎ ﻓﺎﻃِﻤ ﹸﺔ ﻋﻦ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ) :ﹶﺃ ِﻥ ﺍﺑ ﻌﺜﹸﻮﺍ ﺇﻟﹶﻰ ﺑﻴ ِ ﺴﺮﻭﺍ ِﻣﻨﻬﺎ ﻋﻈﹾﻤﹰﺎ().(٢ ﺍﻟﻘﹶﺎِﺑﹶﻠ ِﺔ ِﺑ ِﺮ ﺟ ٍﻞ ﻭﻛﹸﻠﹸﻮﺍ ﻭﹶﺃ ﹾﻃ ِﻌﻤﻮﺍ ﻭ ﹶﻻ ﺗ ﹾﻜ ِ ﻓﺼﻞ
ﺴ ِﻪ ﺑ ﻌ ﺪ ﹶﺃ ﹾﻥ ﱮ ج ﻋ ﻖ ﻋ ﻦ ﻧ ﹾﻔ ِ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﺃﳝﻦ ﻣِﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﻥ ﺍﻟﻨ ﺖ ﺃﲪﺪ ﺣ ﺪﱠﺛﻬﻢ ﲝﺪﻳﺚ ﺚ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﻣﺴﺎﺋﻠﻪ( :ﲰﻌ ﺟﺎ َﺀﺗﻪ ﺍﻟﻨﺒﻮﺓﹸ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﱮ ج ﻋ ﻖ ﻋﻦ ﻧﻔﺴﻪ، ﺍﳍﻴﺜﻢ ﺑ ِﻦ ﲨﻴﻞ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳌﺜﲎ ﻋﻦ ﺛﹸﻤﺎﻣﺔ ﻋﻦ ﺃﻧﺲ ﺃﻥ ﺍﻟﻨ ﻓﻘﺎﻝ ﺃﲪﺪ :ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﺮﺯ ﻋﻦ ﻗﺘﺎﺩﺓ ﻋﻦ ﺃﻧﺲ ﺃﻥ ﺍﻟﻨﱮ ج ﻋ ﻖ ﻋﻦ ﻧﻔﺴﻪ ،ﻗﺎﻝ ﻣﻬﻨﺎ: ﻗﺎﻝ ﺃﲪﺪ :ﻫﺬﺍ ﻣﻨﻜﺮ ،ﻭﺿﻌﻒ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﶈﺮﺭ. ﻓﺼﻞ
ﺴ ِﻦ ِﺑ ﻦ ﻋِﻠ ﻰ ﳊ ﱮ ج ﹶﺃﺫﱠ ﹶﻥ ﰲ ﺃﹸﺫﹸ ِﻥ ﺍ ﹶ ﺖ ﺍﻟﻨ ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﰉ ﺭﺍﻓﻊ ﻗﺎﻝ) :ﺭﺃﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥٤٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٩٦٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٥٢٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٣٠٢/٩
٢١٣ ﺿ ﻰ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ﺑِﺎﻟﺼﻼ ِﺓ().(١ ﲔ ﻭﹶﻟ ﺪﺗﻪ ﹸﺃﻣﻪ ﻓﹶﺎ ِﻃ ﻤﺔﹸ ﺭ ِ ِﺣ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ ﺗﺴﻤﻴﺔ اﻟﻤﻮﻟﻮد وﺧِﺘﺎﻧﻪ
ﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻟﹸﻪ ﰲ ﺣﺪﻳﺚ ﻗﺘﺎﺩﺓ ﻋﻦ ﺍﳊﺴﻦ ،ﻋﻦ ﺳﻤ ﺮ ﹶﺓ ﰲ ﺍﻟﻌﻘﻴﻘﺔ) :ﺗ ﹾﺬﺑﺢ ﻳ ﻮ ﻡ ﺴﻤﻰ ﺍﻟﺼﱮ؟ ﻗﺎﻝ ﻟﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻳﺮﻭﻯ ﺴﻤﻰ( ﻗﺎﻝ ﺍﳌﻴﻤﻮﱏ :ﺗﺬﺍﻛﺮﻧﺎ ِﻟﻜﹶﻢ ﻳ ﺳًﺎِﺑ ِﻌ ِﻪ ﻭﻳ ﳋﺘﺎﻥ، ﻋﻦ ﺃﻧﺲ ﺃﻧﻪ ﻳﺴﻤﻰ ﻟﺜﻼﺛﺔ ،ﻭﺃﻣﺎ ﺳﻤﺮﺓ ،ﻓﻘﺎﻝ :ﻳﺴﻤﻰ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ ،ﻓﺄﻣﺎ ﺍ ِ ﺖ ﺃﲪﺪ ﻳﻘﻮﻝ: ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻛﺎﻧﻮﺍ ﻻ ﳜﺘﻨﻮﻥ ﺍﻟﻐﻼﻡ ﺣﱴ ﻳﺪ ِﺭﻙ ،ﻗﺎﻝ ﺍﳌﻴﻤﻮﱏ :ﲰﻌ ﱮ ﻳﻮ ﻡ ﺳﺎﺑﻌﻪ ،ﻭﻗﺎﻝ ﺣﻨﺒﻞ :ﺇﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻗﺎﻝ :ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻜﺮﻩ ﺃﻥ ﻳﺨﱳ ﺍﻟﺼ ﺧِﺘ ﻦ ﻳﻮ ﻡ ﺍﻟﺴﺎﺑﻊ ،ﻓﻼ ﺑﺄﺱ ،ﻭﺇﳕﺎ ﻛﺮﻩ ﺍﳊﺴﻦ ﺫﻟﻚ ﻟﺌﻼ ﻳﺘﺸﺒﻪ ﺑﺎﻟﻴﻬﻮﺩ ،ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺷﻰﺀ .ﻗﺎﻝ ﻣﻜﺤﻮﻝ :ﺧﱳ ﺇﺑﺮﺍﻫﻴ ﻢ ﺍﺑﻨﻪ ﺇﺳﺤﺎﻕ ﻟﺴﺒﻌﺔ ﺃﻳﺎﻡ ،ﻭﺧﱳ ﺇﲰﺎﻋﻴﻞ ﻟﺜﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﺫﻛﺮﻩ ﺍﳋﻼﻝ .ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻓﺼﺎﺭ ﺧِﺘﺎﻥ ﺇﺳﺤﺎﻕ ﺳـﻨﺔ ﰲ ﻭﻟﺪﻩ، ﱮ ج ﻣﱴ ﻛﺎﻥ ﺫﻟﻚ. ﻑ ﰲ ﺧﺘﺎﻥ ﺍﻟﻨ ﻭﺧِﺘﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺳـﻨﺔ ﰲ ﻭﻟﺪﻩ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﳋﻼ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻷﺳﻤﺎء واﻟﻜُﻨﻰ
ﻼﻙِ ،ﹶﻻ ﻚ ﺍ َﻷ ﻣ ﹶ ﺴﻤﻰ ﻣِﻠ ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﺇ ﱠﻥ ﹶﺃ ﺧﻨ ﻊ ﺍ ﺳ ٍﻢ ِﻋﻨ ﺪ ﺍﻟﻠﱠ ِﻪ ﺭ ﺟ ﹲﻞ ﺗ ﻚ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ().(٢ ﻣِﻠ ﺻ ﺪﹸﻗﻬﺎ ﺐ ﺍﻷ ﺳﻤﺎ ِﺀ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻋﺒﺪ ﺍﻟﻠﱠ ِﻪ ﻭ ﻋﺒﺪ ﺍﻟ ﺮ ﺣ ﻤﻦِ ،ﻭﹶﺃ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺃ ﺣ )(٣ ﺏ ﻭ ﻣ ﺮﹲﺓ( . ﺤﻬﺎ ﺣ ﺮ ﺙ ﻭ ﻫﻤﺎﻡ ،ﻭﹶﺃ ﹾﻗﺒ ﺣﺎ ِﺭ ﹲ ﻚ ﻳﺴﺎﺭﹰﺍ ﻭ ﹶﻻ ﺭﺑﺎﺣﹰﺎ ﻭ ﹶﻻ ﻧﺠِﻴﺤﹰﺎ ﻭ ﹶﻻ ﹶﺃ ﹾﻓﹶﻠﺢ، ﲔ ﻏﹸﻼ ﻣ ﺴ ِﻤ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﻻ ﺗ ﻼ ﻳﻜﹸﻮﻥﹸ ،ﹶﻓﻴﻘﹶﺎ ﹸﻝ :ﻻ().(٤ ﺖ ﻫﻮ؟ ﹶﻓ ﹶ ﻚ ﺗﻘﹸﻮ ﹸﻝ :ﹶﺃﹶﺛ ﻤ ﻓﹶﺈﻧ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥١٠٥ﻭﺃﲪﺪ ) ،(٣٩١ ،٩/٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥١٤ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ) ،(٧٩٨٦ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٣٠٥/٩ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٨٦/١٠ﻭﻣﺴﻠﻢ ) ،(٢١٤٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٨٣٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٦١ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢١٣٢ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٨٣٦)(٢٨٣٥ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢١٣٧ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٨٣٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٥٨
٢١٤ ﺖ ﺟﻤﻴﹶﻠ ﹲﺔ().(١ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻏﻴﺮ ﺍﺳﻢ ﻋﺎﺻﻴﺔ ،ﻭﻗﺎﻝ) :ﺃﻧ ِ ﻭﻛﺎﻥ ﺍﺳﻢ ﺟ ﻮﻳﺮﻳ ﹶﺔ :ﺑ ﺮﺓﹰ ،ﻓﻐﻴﺮﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﺳﻢ ﺟ ﻮﻳ ِﺮﻳﺔ).(٢ ﺴﻤﻰ ﺑِﻬﺬﺍ ﺍﻻﺳﻢِ ،ﹶﻓﻘﹶﺎ ﹶﻝ: ﺖ ﺃ ﻡ ﺳﻠﻤﺔ :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳ ﺐ ﺑﻨ ﻭﻗﺎﻟﺖ ﺯﻳﻨ )(٣ ﺴﻜﹸﻢ ،ﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠﻢِ ﺑﹶﺄ ﻫ ِﻞ ﺍﻟﺒﺮ ِﻣﻨﻜﹸﻢ( . ) ﹶﻻ ﺗ ﺰﻛﱡﻮﺍ ﹶﺃﻧﻔﹸ )(٥ )(٤ ﳊﻜﹶﻢ ﺑﺄﰉ ﺷ ﺮﻳ ٍﺢ . ﺻﺮﻡ ﺑﺰﺭﻋ ﹶﺔ ،ﻭﻏﻴ ﺮ ﺍﺳ ﻢ ﺃﰉ ﺍ ﹶ ﻭﻏﻴﺮ ﺍﺳﻢ ﹶﺃ ﻼ ﻓﺄﺑﻰ ،ﻭﻗﺎﻝ )ﺍﻟﺴ ﻬ ﹸﻞ ﻳﻮﻃﹶﺄ ﻭﻏﻴ ﺮ ﺍﺳﻢ ﺣﺰﻥ ﺟ ﺪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺟﻌﻠﻪ ﺳﻬ ﹰ ﻭﻳ ﻤﺘ ﻬﻦ.(٦)( ﳊﻜﹶﻢ، ﱮ ج ﺍﺳ ﻢ ﺍﻟﻌﺎﺹِ ،ﻭ ﻋﺰِﻳﺰ ،ﻭ ﻋﺘﹶﻠﺔﹶ ،ﻭﺷﻴﻄﹶﺎﻥ ﻭﺍ ﹶ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻭﻏﻴ ﺮ ﺍﻟﻨ ﻭﻏﹸﺮﺍﺏ ،ﻭﺣﺒﺎﺏ ،ﻭﺷِﻬﺎﺏ ،ﻓﺴﻤﺎﻩ ﻫِﺸﺎﻣﺎﹰ ،ﻭﲰﻰ ﺣﺮﺑﹰﺎ ِﺳﻠﹾﻤﺎﹰ ،ﻭﲰﻰ ﺍﳌﻀﻄﺠ ﻊ ﺐ ﺍﳍﹸﺪﻯ ،ﻭﺑﻨﻮ ﺍﻟﺰﻧﻴﺔ ﻀ ﺮﺓﹰ ،ﻭ ِﺷ ﻌﺐ ﺍﻟﻀﻼﹶﻟ ِﺔ ﲰﺎﻩ ِﺷ ﻌ ﺍﳌﻨﺒ ِﻌﺚﹶ ،ﻭﺃﺭﺿﹰﺎ ﻋ ﹾﻔ ﺮ ﹰﺓ ﲰﺎﻫﺎ ﺧ ِ ﲰﺎﻫﻢ ﺑﲎ ﺍﻟﺮﺷﺪﺓ ،ﻭﲰﻰ ﺑﲎ ﻣﻐ ِﻮﻳ ﹶﺔ ﺑﲎ ِﺭ ﺷ ﺪ ﹶﺓ. ﻓﺼﻞ ﻓﻲ ﻓﻘﻪ هﺬا اﻟﺒﺎب
ﺖ ﺍﳊﻜﻤ ﹸﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﻴﻨﻬﺎ ﺐ ﻟﻠﻤﻌﺎﱏ ،ﻭﺩﺍﻟﱠ ﹰﺔ ﻋﻠﻴﻬﺎ ،ﺍﻗﺘﻀ ِ ﳌﺎ ﻛﺎﻧﺖ ﺍﻷﲰﺎ ُﺀ ﻗﻮﺍِﻟ ﺾ ﺍﻟﺬﻯ ﻻ ﺗﻌﻠﱡ ﻖ ﻟﻪ ﻁ ﻭﺗﻨﺎﺳﺐ ،ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻣﻌﻬﺎ ﲟﱰﻟﺔ ﺍﻷﺟﻨﱮ ﺍﶈ ِ ﻭﺑﻴﻨﻬﺎ ﺍﺭﺗﺒﺎ ﹲ ﺎ ،ﻓﺈﻥ ﺣِﻜﻤﺔ ﺍﳊﻜﻴﻢ ﺗﺄﰉ ﺫﻟﻚ ،ﻭﺍﻟﻮﺍِﻗﻊ ﻳﺸﻬﺪ ِﺑﺨﻼﻓﻪ ،ﺑﻞ ﻟﻸﲰﺎﺀ ﺗﺄﺛ ﲑ ﰲ ﳋﻔﱠﺔ ﻭﺍﻟﱢﺜﻘﹶﻞ ،ﻭﺍﻟﻠﻄﺎﻓﺔ ﺕ ﺗﺄﺛﱡﺮ ﻋﻦ ﺃﲰﺎﺋﻬﺎ ﰲ ﺍﳊﹸﺴﻦ ﻭﺍﻟﻘﺒﺢ ،ﻭﺍ ِ ﺴ ﻤﻴﺎ ِ ﺍﳌﺴﻤﻴﺎﺕ ،ﻭِﻟ ﹾﻠ ﻤ ﻭﺍﻟ ﹶﻜﺜﹶﺎﻓﺔ ،ﻛﻤﺎ ﻗﻴﻞ: ﺕ ﰲ ﹶﻟ ﹶﻘِﺒ ﻪ ﺐ ﺇ ﱠﻻ ﻭ ﻣ ﻌﻨﺎ ﻩ ﺇﻥ ﹶﻓﻜﱠﺮ ﺕ ﻋ ﻴﻨﺎ ﻙ ﺫﹶﺍ ﹶﻟ ﹶﻘ ٍ ﺼ ﺮ ﻭﻗﻠﱠﻤﺎ ﹶﺃﺑ ﺴ ﻦ ﺐ ﺍﻻﺳﻢ ﺍﳊﺴﻦ ،ﻭﺃﻣﺮ ﺇﺫﺍ ﹶﺃﺑ ﺮﺩﻭﺍ ﺇﻟﻴ ِﻪ ﺑﺮِﻳﺪﹰﺍ ﺃﻥ ﻳﻜﹸﻮ ﹶﻥ ﺣ ﺤ ﻭﻛﺎﻥ ج ﻳﺴﺘ ِ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢١٣٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٥٢ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢١٤٠ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٩)(٢١٤٢ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٥٤ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٥٥ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٢٢٧ ،٢٢٦/٨ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٤ ،٤٧٣/١٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٥٦
٢١٥ ﺴ ﻦ ﺍﻟ ﻮ ﺟ ِﻪ .ﻭﻛﺎ ﹶﻥ ﻳﺄﺧﺬ ﺍﳌﻌﺎﱏ ﻣﻦ ﺃﲰﺎِﺋﻬﺎ ﰲ ﺍﳌﻨﺎ ِﻡ ﻭﺍﻟﻴﻘﻈﺔ ،ﻛﻤﺎ ﺭﺃﻯ ﺃﻧﻪ ﺍﻻ ﺳ ِﻢ ﺣ ﺐ ﺍﺑ ِﻦ ﻃﹶﺎﺏ ،ﻓﹶﺄﻭﻟﻪ ﺑﺄﻥ ﳍﻢ ﺍﻟﺮﻓﻌ ﹶﺔ ﺐ ِﻣ ﻦ ﺭ ﹶﻃ ِ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺩﺍﺭ ﻋﻘﺒﺔ ﺑﻦ ﺭﺍﻓِﻊ ،ﻓﹸﺄﺗﻮﺍ ِﺑﺮ ﹶﻃ ٍ ﺏ)،(١ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻌﺎﻗﺒ ﹶﺔ ﰲ ﺍﻵﺧﺮﺓِ ،ﻭﺃ ﱠﻥ ﺍﻟﺪﻳ ﻦ ﺍﻟﺬﻯ ﻗﺪ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﳍﻢ ﻗﺪ ﺃﺭﻃﺐ ﻭﻃﹶﺎ ﻭﺗـﺄ ﻭ ﹶﻝ ﺳﻬﻮﻟﺔ ﺃﻣﺮِﻫﻢ ﻳﻮ ﻡ ﺍﳊﺪﻳﺒﻴﺔ ﻣِﻦ ﳎﻴـﺊ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺇﻟﻴـﻪ).(٢ ﻚ(؟ ﻗﺎﻝ :ﻣﺮﺓ، ﻭﻧﺪﺏ ﲨﺎﻋﺔ ﺇﱃ ﺣﻠﺐ ﺷﺎﺓ ،ﻓﻘﺎﻡ ﺭﺟ ﹲﻞ ﳛﻠﹸﺒﻬﺎ ،ﻓﻘﺎﻝ) :ﻣﺎ ﺍ ﺳﻤ ﺲ (، ﻚ(؟ ﻗﺎﻝ :ﺃﻇﻨﻪ ﺣﺮﺏ ،ﻓﻘﺎﻝ) :ﺍ ﺟِﻠ ﺲ( ،ﹶﻓﻘﹶﺎ ﻡ ﺁ ﺧﺮ ﻓﻘﺎﻝ) :ﻣﺎ ﺍ ﺳﻤ ﻓﻘﺎﻝ) :ﺍ ﺟِﻠ ﻚ(؟ ﻓﻘﺎﻝ :ﻳﻌِﻴﺶ ،ﹶﻓﻘﹶﺎﻝ) :ﺍﺣﻠﹸﺒﻬﺎ().(٣ ﹶﻓﻘﹶﺎ ﻡ ﺁﺧ ﺮ ﻓﻘﺎﻝ) :ﻣﺎ ﺍ ﺳﻤ ﺾ ﻏﺰﻭﺍﺗﻪ ﻭﻛﺎﻥ ﻳﻜﺮﻩ ﺍﻷﻣﻜِﻨ ﹶﺔ ﺍﳌﻨﻜﺮ ﹶﺓ ﺍﻷﲰﺎﺀ ،ﻭﻳﻜﺮﻩ ﺍﻟ ﻌﺒﻮ ﺭ ﻓﻴﻬﺎ ،ﻛﻤﺎ ﻣ ﺮ ﰲ ﺑﻌ ِ ﺠ ﺰ ﺑﻴﻨﻬﻤﺎ. ﺿ ﺢ ﻭﻣﺨﺰٍ ،ﻓﻌﺪ ﹶﻝ ﻋﻨﻬﻤﺎ ،ﻭﻟﹶﻢ ﻳ ﺑﲔ ﺟﺒﻠﲔ ،ﻓﺴﺄﻝ ﻋﻦ ﺍﲰﻴﻬﻤﺎ ﻓﻘﺎﻟﻮﺍ :ﻓﺎ ِ ﺐ ﻭﺍﻟﻘﺮﺍﺑﺔِ ،ﻣﺎ ﺑﲔ ﻗﻮﺍﻟﺐ ﺕ ﻣِﻦ ﺍﻻﺭﺗﺒﺎﻁ ﻭﺍﻟﺘﻨﺎ ﺳ ِ ﻭﳌﺎ ﻛﺎﻥ ﺑﲔ ﺍﻷﲰﺎﺀ ﻭﺍﳌﺴﻤﻴﺎ ِ ﺡ ﻭﺍﻷﺟﺴﺎﻡِ ،ﻋﺒ ﺮ ﺍﻟ ﻌ ﹾﻘﻞﹸ ﻣِﻦ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﱃ ﺍﻵﺧﺮ، ﲔ ﺍﻷﺭﻭﺍ ِ ﺍﻷﺷﻴﺎ ِﺀ ﻭﺣﻘﺎﺋِﻘﻬﺎ ،ﻭﻣﺎ ﺑ ﺖ ﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻭﻏﲑﻩ ﻳﺮﻯ ﺍﻟﺸﺨﺺ ،ﻓﻴﻘﻮ ﹸﻝ :ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﲰﻪ ﹶﻛﻴ ﻛﻤﺎ ﻛﺎﻥ ﺇﻳﺎ ﺿ ﺪ ﻫﺬﺍ ﺍﻟﻌﺒﻮﺭ ﻣﻦ ﺍﻻﺳﻢ ﺇﱃ ﻣﺴﻤﺎﻩ ،ﻛﻤﺎ ﺳﺄﻝ ﻋﻤﺮ ﺑﻦ ﻭ ﹶﻛﻴﺖ ،ﻓﻼ ﻳﻜﺎﺩ ﻳﺨﻄﻰﺀُ ،ﻭ ِ ﻼ ﻋﻦ ﺍﲰﻪ ،ﻓﻘﺎﻝ :ﺟ ﻤ ﺮﺓﹸ ،ﻓﻘﺎﻝ :ﻭﺍﺳ ﻢ ﺃﺑﻴﻚ؟ ﻗﺎﻝِ :ﺷﻬﺎﺏ، ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺭﺟ ﹰ ﳊ ﺮﹶﻗﺔِ ،ﻗﺎﻝ :ﻓﻤﱰﻟﹸﻚ؟ ﻗﺎﻝ :ﺑِﺤﺮﺓ ﺍﻟﻨﺎﺭ ،ﻗﺎﻝ :ﻓﺄﻳ ﻦ ﻣﺴﻜﻨﻚ؟ ﻗﺎﻝِ :ﻣﻤﻦ؟ ﻗﺎﻝِ :ﻣ ﻦ ﺍ ﹸ )(٤ ﺐ ﻓﻘﺪ ﺍﺣﺘﺮﻕ ﻣﺴﻜﻨﻚ ،ﻓﺬﻫﺐ ﻓﻮﺟﺪ ﺍﻷﻣ ﺮ ﻛﺬﻟﻚ ، ﺕ ﹶﻟﻈﹶﻰ .ﻗﺎﻝ :ﺍﺫ ﻫ ﻗﺎﻝِ :ﺑﺬﹶﺍ ِ ﹶﻓ ﻌﺒ ﺮ ﻋﻤﺮ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺃﺭﻭﺍﺣﻬﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ،ﻛﻤﺎ ﻋﺒ ﺮ ﺍﻟﻨﱮ ج ﻣﻦ ﺍﺳﻢ ﺳﻬﻴﻞ ﺇﱃ ﱮ ج ﹸﺃﻣﺘﻪ ﺑﺘﺤﺴﲔ ﺳﻬﻮﻟﺔ ﺃﻣﺮﻫﻢ ﻳﻮﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻓﻜﺎﻥ ﺍﻷﻣ ﺮ ﻛﺬﻟﻚ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨ ﺃﲰﺎﺋﻬﻢ ،ﻭﺃﺧﱪ ﺃﻢ ﻳﺪ ﻋ ﻮ ﹶﻥ ﻳﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﺎ ،ﻭﰱ ﻫﺬﺍ -ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ -ﺗﻨﺒﻴ ﻪ ﻋﻠﻰ ﲢﺴﲔ ﺍﻷﻓﻌﺎﻝ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺘﺤﺴﲔ ﺍﻷﲰﺎﺀ ،ﻟﺘﻜﻮﻥ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ﺑﺎﻻﺳﻢ ﺍﳊﺴﻦِ، ﺐ ﻟﻪ. ﻒ ﺍﳌﻨﺎ ِﺳ ِ ﻭﺍﻟﻮﺻ ِ ﱮ ج ﻣِﻦ ﻭﺻﻔﻪ ﺍﲰﺎﻥ ﻣﻄﺎﺑﻘﺎﻥ ﳌﻌﻨﺎﻩ ،ﻭﳘﺎ ﺃﲪﺪ ﻭﳏﻤﺪ، ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﺍﺷﺘﻖ ﻟﻠﻨ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢٢٧٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٢٥ﻭﺃﲪﺪ ).(٢٨٦/٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٥١/٥ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٩٧٣/٢ ) (٤ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٩٧٣/٢
٢١٦ ﻓﻬﻮ ﻟﻜﺜﺮﺓ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﶈﻤﻮﺩﺓ ﳏﻤﺪ ،ﻭِﻟﺸﺮﻓﻬﺎ ﻭﻓﻀﻠﻬﺎ ﻋﻠﻰ ﺻﻔﺎﺕ ﻏﲑﻩ ﺡ ﺑﺎﳉﺴﺪ ،ﻭﻛﺬﻟﻚ ﺗﻜﻨﻴﺘﻪ ج ﻷﰉ ﺍﳊﻜﻢ ﺑﻦ ﻁ ﺍﻟﺮﻭ ِ ﺃﲪﺪ ،ﻓﺎﺭﺗﺒﻂ ﺍﻻﺳ ﻢ ﺑﺎﳌﺴﻤﻰ ﺍﺭﺗﺒﺎ ﹶ ﳋ ﹾﻠ ِﻖ ﺬﻩ ﺍﻟﻜﹸﻨﻴﺔ ،ﻭﻛﺬﻟِﻚ ﻫﺸﺎﻡ ﺑﺄﰉ ﺟﻬﻞ ﻛﻨﻴﺔ ﻣﻄﺎﺑﻘﺔ ﻟﻮﺻﻔﻪ ﻭﻣﻌﻨﺎﻩ ،ﻭﻫﻮ ﺃﺣ ﻖ ﺍ ﹶ ﺕ ﳍﺐ ،ﻛﺎﻧﺖ ﺗﻜﻨﻴ ﹸﺔ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻟﻌﺒﺪ ﺍﻟ ﻌﺰﻯ ﺑﺄﰉ ﳍﺐ ،ﳌﺎ ﻛﺎﻥ ﻣﺼﲑﻩ ﺇﱃ ﻧﺎﺭ ﺫﺍ ِ ﻫﺬﻩ ﺍﻟﻜﹸﻨﻴﺔ ﺃﻟﻴ ﻖ ﺑﻪ ﻭﺃﻭﻓﻖ ،ﻭﻫﻮ ﺎ ﺃﺣ ﻖ ﻭﺃﺧﻠ ﻖ. ﱮ ج ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﲰﻬﺎ ﻳﹾﺜ ِﺮﺏ ﻻ ﺗﻌﺮﻑ ﺑﻐﲑ ﻫﺬﺍ ﺍﻻﺳﻢ ،ﻏﻴﺮﻩ ﺑـ ﻭﳌﺎ ﹶﻗ ِﺪ ﻡ ﺍﻟﻨ )ﻃﻴﺒﺔ() (١ﻟـﻤﺎ ﺯﺍﻝ ﻋﻨﻬﺎ ﻣﺎ ﰲ ﻟﻔﻆ ﻳﺜﺮِﺏ ﻣﻦ ﺍﻟﺘﺜﺮﻳﺐ ﲟﺎ ﰲ ﻣﻌﲎ ﻃﹶﻴﺒﺔ ﻣﻦ ﺍﻟﻄﱢﻴﺐ، ﺍﺳﺘﺤﻘﺖ ﻫﺬﺍ ﺍﻻﺳﻢ ،ﻭﺍﺯﺩﺍﺩﺕ ﺑﻪ ﻃﻴﺒﹰﺎ ﺁﺧﺮ ،ﻓﺄﺛﱠﺮ ﻃِﻴﺒﻬﺎ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻻﺳﻢ ،ﻭﺯﺍﺩﻫﺎ ﻃِﻴﺒﹶﺎ ﺇﱃ ﻃﻴﺒﻬﺎ. ﻭﳌﺎ ﻛﺎﻥ ﺍﻻﺳ ﻢ ﺍﳊﺴ ﻦ ﻳﻘﺘﻀﻰ ﻣﺴﻤﺎﻩ ،ﻭﻳﺴﺘﺪﻋﻴﻪ ﻣﻦ ﻗﺮﺏ ،ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻟﺒﻌﺾ ﺴ ﻦ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﻭﻫﻮ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺗﻮﺣﻴﺪﻩ) :ﻳﺎﺑﲎ ﻋﺒﺪ ﺍﻟﱠﻠﻪِ ،ﺇ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﹶﻗ ﺪ ﺣ ﺍ ﺳ ﻤﻜﹸﻢ ﻭﺍ ﺳ ﻢ ﹶﺃﺑِﻴﻜﹸﻢ( ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺩﻋﺎﻫﻢ ﺇﱃ ﻋﺒﻮﺩﻳﺔ ﺍﻟﻠﱠﻪ ﲝﺴﻦ ﺍﺳﻢ ﺃﺑﻴﻬﻢ ،ﻭﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﲎ ﺍﳌﻘﺘﻀﻰ ﻟﻠﺪﻋﻮﺓ ،ﻭﺗﺄﻣﻞ ﺃﲰﺎ َﺀ ﺍﻟﺴﺘﺔ ﺍﳌﺘﺒﺎﺭِﺯﻳﻦ ﻳﻮ ﻡ ﺑﺪﺭ ﻛﻴﻒ ﺍﻗﺘﻀﻰ ﺍﻟ ﹶﻘ ﺪﺭ ﻣﻄﺎﺑﻘﺔ ﺃﲰﺎﺋﻬﻢ ﻷﺣﻮﺍﳍﻢ ﻳﻮﻣﺌﺬ ،ﻓﻜﺎﻥ ﺍﻟﻜﻔﺎ ﺭ :ﺷﻴﺒﺔ ،ﻭﻋﺘﺒﺔﹶ ،ﻭﺍﻟﻮﻟﻴﺪ ،ﺛﻼﺛﺔ ﺃﲰﺎﺀ ﻣﻦ ﺍﻟﻀﻌﻒ ،ﻓﺎﻟﻮﻟﻴ ﺪ ﻟﻪ ﺑﺪﺍﻳﺔ ﺍﻟﻀﻌﻒ ،ﻭﺷﻴﺒﺔ ﻟﻪ ﺎﻳﺔ ﺍﻟﻀﻌﻒ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻯ ﺷﻴﺒ ﹰﺔ﴾ ﺿﻌﻔﹰﺎ ﻭ ﻒ ﻗﹸ ﻮ ﹰﺓ ﹸﺛﻢ ﺟ ﻌ ﹶﻞ ﻣِﻦ ﺑ ﻌ ِﺪ ﻗﹸ ﻮ ٍﺓ ﺿ ﻌ ٍ ﻒ ﹸﺛﻢ ﺟ ﻌ ﹶﻞ ﻣِﻦ ﺑ ﻌ ِﺪ ﺿ ﻌ ٍ ﺧﹶﻠ ﹶﻘﻜﹸﻢ ﻣﻦ ﻒ ﻳﻨﺎﻟﹸﻬﻢ، ﺿ ﻌ ٍ ﺤﻞﱡ ﻢ ،ﻭ ﺐ ﻳ ِ ]ﺍﻟﺮﻭﻡ [٥٤ :ﻭ ﻋﺘﺒﺔ ﻣﻦ ﺍﻟﻌﺘﺐ ،ﻓﺪﻟﺖ ﺃﲰﺎﺅﻫﻢ ﻋﻠﻰ ﻋﺘ ٍ ﻭﻛﺎﻥ ﺃﻗﺮﺍﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ :ﻋﻠﻰ ،ﻭﻋﺒﻴﺪﺓﹸ ،ﻭﺍﳊﺎﺭِﺙ ،ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﺛﻼﺛﺔ ﺃﲰﺎﺀ ﺗﻨﺎﺳﺐ ﺃﻭﺻﺎﻓﻬﻢ ،ﻭﻫﻰ ﺍﻟﻌﻠﻮ ،ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻭﺍﻟﺴﻌﻰ ﺍﻟﺬﻯ ﻫﻮ ﺍﳊﺮﺙ ﻓ ﻌﹶﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻌﺒﻮﺩﻳﺘﻬﻢ ﻭﺳﻌﻴﻬﻢ ﰲ ﺣﺮﺙ ﺍﻵﺧﺮﺓ ،ﻭﳌﺎ ﻛﺎﻥ ﺍﻻﺳﻢ ﻣﻘﺘﻀﻴﹰﺎ ﳌﺴﻤﺎﻩ ،ﻭﻣﺆﺛﱢﺮﹰﺍ ﻓﻴﻪ ،ﻛﺎﻥ ﺐ ﺍﻷﻭﺻﺎﻑ ﺇﻟﻴﻪ ،ﻛﻌﺒ ِﺪ ﺍﻟﻠﱠﻪ ،ﻭﻋﺒ ِﺪ ﺍﻟﺮﲪﻦ ،ﻭﻛﺎﻥ ﺐ ﺍﻷﲰﺎ ِﺀ ﺇﱃ ﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺍﻗﺘﻀﻰ ﺃﺣ ﺃﺣ ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﻏﲑﳘﺎ ،ﻛﺎﻟﻘﺎﻫﺮ، ﺇﺿﺎﻓ ﹸﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﺍﺳﻢ ﺍﷲ ،ﻭﺍﺳﻢ ﺍﻟﺮﲪﻦ ،ﺃﺣ ﺐ ﺇﻟﻴﻪ ﻣﻦ ﻋﺒ ِﺪ ﺭﺑﻪ، ﺐ ﺇﻟﻴﻪ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠ ِﻪ ﺃﺣ ﻭﺍﻟﻘﺎﺩﺭ ،ﻓﻌﺒ ﺪ ﺍﻟﺮﲪﻦ ﺃﺣ ﻭﻫﺬﺍ ﻷﻥ ﺍﻟﺘﻌﻠﻖ ﺍﻟﺬﻯ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺍﻟﻠﱠﻪ ﺇﳕﺎ ﻫﻮ ﺍﻟﻌﺒﻮﺩﻳ ﹸﺔ ﺍﶈﻀﺔ ،ﻭﺍﻟﺘﻌﻠﱡ ﻖ ﺍﻟﺬﻯ ﺑﲔ ﺍﻟﻠﱠ ِﻪ ﲔ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺮﲪﺔ ﺍﶈﻀﺔ ،ﻓﱪﲪﺘﻪ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻭﻛﻤﺎ ﹸﻝ ﻭﺟﻮﺩﻩ ،ﻭﺍﻟﻐﺎﻳ ﹸﺔ ﺍﻟﱴ ﺃﻭﺟﺪﻩ ﻭﺑ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٧٦/٤ﻭﻣﺴﻠﻢ ).(١٣٩٢
٢١٧ ﻷﺟﻠﻬﺎ ﺃﻥ ﻳﺘﺄﻟﹼﻪ ﻟﻪ ﻭﺣﺪﻩ ﳏﺒ ﹰﺔ ﻭﺧﻮﻓﺎﹰ ،ﻭﺭﺟﺎﺀﹰﺍ ﻭﺇﺟﻼ ﹰﻻ ﻭﺗﻌﻈﻴﻤﺎﹰ ،ﻓﻴﻜﻮﻥ ﻋﺒﺪﹰﺍ ِﻟﻠﱠ ِﻪ ﻭﻗﺪ ﻋﺒﺪﻩ ﳌﺎ ﰲ ﺍﺳﻢ ﺍﻟﻠﱠﻪ ﻣﻦ ﻣﻌﲎ ﺍﻹﳍﻴﺔ ﺍﻟﱴ ﻳﺴﺘﺤﻴ ﹸﻞ ﺃﻥ ﺗﻜﻮﻥ ﻟﻐﲑﻩ ،ﻭﳌﺎ ﻏﻠﺒﺖ ﺭﲪﺘﻪ ﺐ ﺇﻟﻴﻪ ﻣﻦ ﻋﺒﺪ ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻐﻀﺐ ،ﻛﺎﻥ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺃﺣ ﻏﻀﺒﻪ ﻭﻛﺎﻧﺖ ﺍﻟﺮﲪ ﹸﺔ ﺃﺣ ﺍﻟﻘﺎﻫﺮ. ﻓﺼﻞ ﻓﻲ اﻟﻤﺤﻈﻮر ﻣﻦ اﻷﺳﻤﺎء
ﻭﳌﺎ ﻛﺎﻥ ﻛﻞﱡ ﻋﺒﺪ ﻣﺘﺤﺮﻛﹰﺎ ﺑﺎﻹﺭﺍﺩﺓ ،ﻭﺍﳍ ﻢ ﻣﺒﺪﹸﺃ ﺍﻹﺭﺍﺩﺓ ،ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺇﺭﺍﺩﺗﻪ ﻚ ﻣﺴﻤﺎﳘﺎ ﻋﻦ ﻕ ﺍﻷﲰﺎﺀ ﺍﺳ ﻢ ﳘﱠﺎﻡ ﻭﺍﺳ ﻢ ﺣﺎﺭﺙ ،ﺇﺫ ﻻ ﻳﻨﻔ ﺣﺮﻛﺘﻪ ﻭﻛﺴﺒﻪ ،ﻛﺎﻥ ﺃﺻﺪ ﻚ ﺍﳊ ﻖ ِﻟﻠﱠ ِﻪ ﻭﺣﺪﻩ ،ﻭﻻ ﻣﻠﻚ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺳﻮﺍﻩ ،ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﻣﻌﻨﺎﳘﺎ ،ﻭﳌﺎ ﻛﺎﻥ ﺍ ﹸﳌ ﹾﻠ ﻚ ﺍﳌﻠﻮﻙ، ﺃﺧﻨﻊ ﺍﺳﻢ ﻭﺃﻭﺿﻌﻪ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ،ﻭﺃﻏﻀﺒﻪ ﻟﻪ ﺳ ﻢ )ﺷﺎﻫﺎﻥ ﺷﺎﻩ( ﺃﻯ :ﻣﻠ ﻭﺳﻠﻄﺎ ﹸﻥ ﺍﻟﺴﻼﻃﲔ ،ﻓﺈﻥ ﺫﻟﻚ ﻟﻴﺲ ﻷﺣﺪ ﻏﲑ ﺍﻟﻠﱠﻪ ،ﻓﺘﺴﻤﻴ ﹸﺔ ﻏﲑﻩ ﺬﺍ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻞ، ﻭﺍﻟﻠﱠﻪ ﻻ ﻳﺤﺐ ﺍﻟﺒﺎﻃ ﹶﻞ. ﻭﻗﺪ ﺃﳊ ﻖ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺬﺍ) :ﻗﺎﺿﻰ ﺍﻟﻘﻀﺎﺓ( ﻭﻗﺎﻝ :ﻟﻴﺲ ﻗﺎﺿﻰ ﺍﻟﻘﻀﺎﺓ ﺇﻻ ﻣﻦ ﻳﻘﻀﻰ ﺍﳊ ﻖ ﻭﻫﻮ ﺧ ﲑ ﺍﻟﻔﺎﺻﻠﲔ ،ﺍﻟﺬﻯ ﺇﺫﺍ ﻗﻀﻰ ﺃﻣﺮﹰﺍ ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﻟﻪ :ﻛﻦ ﻓﻴﻜﻮﻥ. ﻭﻳﻠﻰ ﻫﺬﺍ ﺍﻻﺳﻢ ﰲ ﺍﻟﻜﺮﺍﻫﺔ ﻭﺍﻟﻘﺒﺢ ﻭﺍﻟﻜﺬﺏ :ﺳﻴ ﺪ ﺍﻟﻨﺎﺱ ،ﻭﺳﻴ ﺪ ﺍﻟﻜﻞ ،ﻭﻟﻴﺲ )(١ ﺨ ﺮ( ﺫﻟﻚ ﺇﻻ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﺎﺻﺔ ،ﻛﻤﺎ ﻗﺎﻝ) :ﺃﻧﺎ ﺳﻴ ﺪ ﻭﹶﻟ ِﺪ ﺁ ﺩ ﻡ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻭ ﹶﻻ ﹶﻓ ﻓﻼ ﳚﻮﺯ ﻷﺣﺪ ﻗﻂﱡ ﺃﻥ ﻳﻘﻮﻝ ﻋﻦ ﻏﲑﻩ :ﺇﻧﻪ ﺳﻴ ﺪ ﺍﻟﻨﺎﺱ ﻭﺳﻴ ﺪ ﺍﻟﻜﻞ ،ﻛﻤﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :ﺇﻧﻪ ﺳﻴﺪ ﻭﻟ ِﺪ ﺁﺩﻡ. ﻓﺼﻞ
ﺏ ﻭﺍ ﹸﳌﺮﺓ ﺃﻛﺮﻩ ﺷﺊ ﻟﻠﻨﻔﻮﺱ ﻭﺃﻗﺒﺤﻬﺎ ﻋﻨﺪﻫﺎ ،ﻛﺎﻥ ﺃﻗﺒ ﺢ ﻭﳌﺎ ﻛﺎﻥ ﻣﺴﻤﻰ ﺍﳊﺮ ِ ﺍﻷﲰﺎﺀ ﺣﺮﺑﹰﺎ ﻭ ﻣﺮﺓ ،ﻭﻋﻠﻰ ﻗﻴﺎﺱ ﻫﺬﺍ ﺣﻨﻈﻠﺔ ﻭ ﺣﺰﻥ ،ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ ،ﻭﻣﺎ ﺃﺟﺪ ﺭ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺑﺘﺄﺛﲑﻫﺎ ﰲ ﻣﺴﻤﻴﺎﺎ ،ﻛﻤﺎ ﺃﺛﱠﺮ ﺍﺳﻢ ) ﺣﺰﻥ( ﺍﳊﺰﻭﻧﺔ ﰲ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺃﻫ ِﻞ ﺑﻴﺘﻪ. ﻓﺼﻞ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٦٥ ،٢٦٤/٦ﻭﻣﺴﻠﻢ ).(١٩٤
٢١٨ ﻓﻲ ﻧﺪﺑﻪ ج ُأﻣﱠﺘﻪ إﻟﻰ اﻟﺘﺴﻤﻰ ﺑﺄﺳﻤﺎء اﻷﻧﺒﻴﺎء
ﺻ ﺢ ﻑ ﺍﻷﺧﻼﻕ ،ﻭﺃﻋﻤﺎﻟﹸﻬﻢ ﹶﺃ ﺕ ﺑﲎ ﺁﺩﻡ ،ﻭﺃﺧﻼﻗﹸﻬﻢ ﺃﺷﺮ ﻭﳌﺎ ﻛﺎﻥ ﺍﻷﻧﺒﻴﺎ ُﺀ ﺳﺎﺩﺍ ِ ﱮ ج ﹸﺃﻣﺘﻪ ﺇﱃ ﺍﻟﺘﺴﻤﻰ ﺑﺄﲰﺎﺋﻬﻢ، ﻑ ﺍﻷﲰﺎﺀ ،ﻓﻨﺪﺏ ﺍﻟﻨ ﺍﻷﻋﻤﺎﻝ ،ﻛﺎﻧﺖ ﺃﲰﺎﺅﻫﻢ ﺃﺷﺮ ﺴ ﻤﻮﺍ ﺑﹶﺄ ﺳﻤﺎ ِﺀ ﺍﻷﻧِﺒﻴﺎ ِﺀ() (١ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻋﻨﻪ) :ﺗ ﻣﻦ ﺍﳌﺼﺎﱀ ﺇﻻ ﺃﻥ ﺍﻻﺳ ﻢ ﻳ ﹶﺬﻛﱢ ﺮ ﲟﺴ ﻤﱠﺎﻩ ،ﻭﻳﻘﺘﻀﻰ ﺍﻟﺘﻌﻠﱡ ﻖ ﲟﻌﻨﺎﻩ ،ﻟﻜﻔﻰ ﺑﻪ ﻣﺼﻠﺤ ﹰﺔ ﻣﻊ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺣﻔﻆ ﺃﲰﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺫِﻛﺮﻫﺎ ،ﻭﺃﻥ ﻻ ﺗﻨﺴﻰ ،ﻭﺃﻥ ﺗﺬﻛﱢﺮ ﺃﲰﺎﺅﻫﻢ ﺑﺄﻭﺻﺎﻓﻬﻢ ﻭﺃﺣﻮﺍﳍﻢ. ﻓﺼﻞ ﻓﻲ اﻟﻨﻬﻰ ﻋﻦ اﻟﺘﺴﻤﻴﺔ ﺑﺒﻌﺾ اﻷﺳﻤﺎء
ﻭﺃﻣﺎ ﺍﻟﻨﻬﻰ ﻋﻦ ﺗﺴﻤﻴﺔ ﺍﻟﻐﻼﻡ ﺑـ :ﻳﺴﺎﺭ ﻭﺃﻓﻠ ﺢ ﻭﳒﻴﺢ ﻭﺭﺑﺎﺡ ،ﻓﻬﺬﺍ ﳌﻌﲎ ﺁﺧﺮ ﻗﺪ ﺖ ﻫﻮ؟ ﻓﻴﻘﺎﻝ :ﻻ() - (٢ﻭﺍﻟﻠﱠﻪ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﻫﻮ ﻗﻮﻟﻪ) :ﻓﺈﻧﻚ ﺗﻘﻮ ﹸﻝ :ﹶﺃﹶﺛ ﻤ ﺃﻋﻠﻢ -ﻫﻞ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﲤﺎﻡ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ،ﺃﻭ ﻣﺪﺭﺟ ﹲﺔ ﻣﻦ ﻗﻮﻝ ﺍﻟﺼﺤﺎﰉ ،ﻭﺑﻜﻞ ﺼﺪﻫﺎ ﻋﻤﺎ ﻫﻰ ﺣﺎﻝ ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﳌﺎ ﻛﺎﻧﺖ ﻗﺪ ﺗﻮﺟﺐ ﺗﻄﻴﺮﹰﺍ ﺗﻜﺮﻫﻪ ﺍﻟﻨﻔﻮﺱ ،ﻭﻳ ﺖ ﺑﺼﺪﺩﻩ ،ﻛﻤﺎ ﺇﺫﺍ ﻗﻠﺖ ﻟﺮﺟﻞ :ﺃﻋﻨﺪﻙ ﻳﺴﺎﺭ ،ﺃﻭ ﺭﺑﺎﺡ ،ﺃﻭ ﺃﻓﻠﹶﺢ؟ ﻗﺎﻝ :ﻻ ،ﺗﻄﻴﺮﺕ ﺃﻧ ﻭﻫﻮ ﻣِﻦ ﺫﻟﻚ ،ﻭﻗﺪ ﺗﻘﻊ ﺍﻟ ﱢﻄﻴﺮ ﹸﺓ ﻻ ﺳﻴﻤﺎ ﻋﻠﻰ ﺍﳌﺘﻄﻴﺮﻳﻦ ،ﻓﻘ ﱠﻞ ﻣﻦ ﺗﻄﻴﺮ ﺇﻻ ﻭﻭﻗﻌﺖ ﺑﻪ ِﻃ ﲑﺗﻪ ،ﻭﺃﺻﺎﺑﻪ ﻃﺎﺋﺮﻩ ،ﻛﻤﺎ ﻗﻴﻞ: ﻋﻠﹶﻰ ﻣﺘ ﹶﻄﻴ ٍﺮ ﹶﻓﻬﻮ ﺍﻟﱡﺜﺒﻮ ﺭ ﺗ ﻌ ﱠﻠ ﻢ ﺃﻧﱠﻪ ﹶﻻ ﹶﻃ ﻴ ﺮ ﺇ ﱠﻻ ﺏ ﺗﻮﺟﺐ ﺍﻗﺘﻀﺖ ﺣﻜﻤ ﹸﺔ ﺍﻟﺸﺎﺭﻉ ،ﺍﻟﺮﺀﻭﻑ ﺑﹸﺄﻣﺘﻪ ،ﺍﻟﺮﺣﻴ ِﻢ ﻢ ،ﺃﻥ ﳝﻨﻌﻬﻢ ﻣﻦ ﺃﺳﺒﺎ ٍ ﺤﺼ ﹸﻞ ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﻏﲑ ﻣﻔﺴﺪﺓ، ﻉ ﺍﳌﻜﺮﻭﻩ ﺃﻭ ﻭﻗﻮﻋﻪ ،ﻭﺃﻥ ﻳﻌﺪﻝ ﻋﻨﻬﺎ ﺇﱃ ﺃﲰﺎﺀ ﺗ ﳍﻢ ﲰﺎ ﻫﺬﺍ ﺃﻭﱃ ،ﻣﻊ ﻣﺎ ﻳﻨﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺗﻌﻠﻴﻖ ﺿﺪ ﺍﻻﺳﻢ ﻋﻠﻴﻪ ،ﺑﺄﻥ ﻳﺴﻤﻰ ﻳﺴﺎﺭﹰﺍ ﻣﻦ ﻫﻮ ﻣِﻦ ﺃﻋﺴﺮ ﺍﻟﻨﺎﺱ ،ﻭﳒﻴﺤﹰﺎ ﻣﻦ ﻻ ﳒﺎﺡ ﻋﻨﺪﻩ ،ﻭ ﺭﺑﺎﺣﹰﺎ ﻣﻦ ﻫﻮ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ،ﻓﻴﻜﻮﻥ ﻗﺪ ﻭﻗﻊ ﰲ ﺍﻟﻜﺬﺏ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻠﱠﻪ ،ﻭﺃﻣﺮ ﺁﺧﺮ ﺃﻳﻀﹰﺎ ﻭﻫﻮ ﺃﻥ ﻳﻄﺎﻟﹶﺐ ﺍﳌﺴﻤﻰ ﲟﻘﺘﻀﻰ ﺍﲰﻪ، ﻓﻼ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ،ﻓﻴﺠﻌﻞ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﺬﻣﺔ ﻭﺳﺒﻪ ،ﻛﻤﺎ ﻗﻴﻞ: ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٥٠ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢١٩ ،٢١٨/٦ﻭﺃﲪﺪ ).(٣٤٥/٤ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢١٣٦
٢١٩ ﺳ ﱠﻤ ﻮ ﻙ ِﻣ ﻦ ﺟ ﻬ ِﻠﻬِـﻢ ﺳـﺪِﻳﺪﹰﺍ
ﻚ ﻣِﻦ ْ ﺳــﺪﺍ ِﺩ ﻭﺍﻟﻠﱠﻪ ِ ﻣﺎ ﻓِﻴ
ﺖ ﺍﻟﱠـﺬِﻯ ﻛﹶــ ﻮﻧﻪ ﹶﻓﺴﺎﺩﹰﺍ ﺃﻧ
ﰲ ﻋﺎﹶﻟ ِﻢ ﺍﻟﻜﹶـ ﻮ ِﻥ ﻭﺍﻟ ﹶﻔﺴــﺎ ِﺩ
ﻓﺘﻮﺻﻞ ﺍﻟﺸﺎﻋﺮ ﺬﺍ ﺍﻻﺳﻢ ﺇﱃ ﺫﻡ ﺍﳌﺴﻤﻰ ﺑﻪ ،ﻭﱃ ﻣﻦ ﺃﺑﻴﺎﺕ: ﻀ ﺪ ﺍ ﺳ ِﻤ ِﻪ ﰲ ﺍﻟ ﻮﺭﻯ ﺳـﺎﺋِﺮﹰﺍ ﺑِ ِ ﺤﹰﺎ ﻓﺎ ﹾﻏﺘـﺪﻯ ﻭ ﺳ ﱠﻤﻴـﺘـُﻪ ﺻﺎِﻟ ﻷ ﻭﺻﺎ ِﻓ ِﻪ ﹶﻓﻐـﺪﺍ ﺷـــﺎﻫِﺮﹰﺍ
ﻭﻇﹶــ ﱠﻦ ﺑﺄ ﱠﻥ ﺍ ﺳ ﻤﻪ ﺳﺎﺗِــﺮ
ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﳌﺪﺡ ﻣﺎ ﻳﻜﻮﻥ ﺫﻣﹰﺎ ﻭﻣﻮﺟِﺒﹰﺎ ﻟﺴﻘﻮﻁ ﻣﺮﺗﺒﺔ ﺍﳌﻤﺪﻭﺡ ﻋﻨﺪ ﺍﻟﻨﺎﺱ، ﺡ ﺑﻪ ،ﻭﺗﻈﻨﻪ ﻋﻨﺪﻩ ،ﻓﻼ ﲡﺪ ﻩ ﻛﺬﻟﻚ، ﺱ ﲟﺎ ﻣِ ﺪ ﻓﺈﻧﻪ ﻳﻤﺪﺡ ﲟﺎ ﻟﻴﺲ ﻓﻴﻪ ،ﻓﺘﻄﺎﻟﺒﻪ ﺍﻟﻨﻔﻮ ﻓﺘﻨﻘِﻠ ﺼ ﹾﻞ ﻟﻪ ﻫﺬﻩ ﺍﳌﻔﺴﺪﺓ ،ﻭﻳﺸﺒﻪ ﺣﺎﻟﻪ ﺣﺎﻝ ﻣﻦ ﻭﱃ ﺐ ﹶﺫ ﻣﺎﹰ ،ﻭﻟﻮ ﺗِ ﺮ ﻙ ﺑﻐﲑ ﻣﺪﺡ ،ﱂ ﲢ ﺺﰲ ﻭِﻻﻳﺔ ﺳﻴﺌﺔ ،ﰒ ﻋِ ﺰ ﹶﻝ ﻋﻨﻬﺎ ،ﻓﺈﻧﻪ ﺗﻨﻘﹸﺺ ﻣﺮﺗﺒﺘﻪ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﻮﻻﻳﺔ ،ﻭﻳﻨ ﹸﻘ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻠﻬﺎ ،ﻭﰱ ﻫﺬﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ: ﺻ ِﻔ ِﻪ ﻭﺍ ﹾﻗﺼِــ ِﺪ ﻼ ﺗ ﻐﻞﹸ ﰲ ﻭ ﹶﻓ ﹶ ﺖ ﺍ ﻣ ﺮ َﺀﹰﺍ ﻻﻣـﺮﺉٍ ﺻ ﹾﻔ ﺇﺫﹶﺍ ﻣﺎ ﻭ ﻓﹶﺈﱠﻧ ﻚ ﺇ ﹾﻥ ﺗﻐـ ﹸﻞ ﺗﻐـ ﹸﻞ ﺍﻟﻈﱡﻨـﻮ
ﹸﻥ ﻓـﻴ ِﻪ ﺇﻟـﻰ ﺍﻷ ﻣ ِﺪ ﺍ َﻷﺑﻌـ ِﺪ
ﺺ ِﻣ ﻦ ﺣ ﻴﺚﹸ ﻋ ﱠﻈ ﻤﺘـﻪ ﹶﻓﻴ ﻨﻘﹸـ
ﺐ ﻋ ِﻦ ﺍ ﹶﳌﺸـ ﻬ ِﺪ ﻀ ِﻞ ﺍﳌﹶـﻐِﻴ ِ ﻟِ ﹶﻔ
ﻭﺃﻣﺮ ﺁﺧﺮ :ﻭﻫﻮ ﻇ ﻦ ﺍﳌﺴﻤﻰ ﻭﺍﻋﺘﻘﺎﺩﻩ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻛﺬﻟﻚ ،ﻓﻴﻘ ﻊ ﰲ ﺗﺰﻛﻴﺔ ﻧﻔﺴﻪ ﱮ ج ﻷﺟﻠﻪ ﺃﻥ ﺗﺴﻤﻰ ﻭﺗﻌﻈﻴﻤﻬﺎ ﻭﺗﺮﻓﱡ ِﻌﻬﺎ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻯ ﻰ ﺍﻟﻨ )(١ ﺴﻜﹸﻢ ،ﺍﻟﻠﱠﻪ ﺃ ﻋﹶﻠﻢِ ﺑﹶﺄ ﻫ ِﻞ ﺍﻟِﺒ ﺮ ِﻣﻨﻜﹸﻢ( . )ﺑﺮﺓ( ﻭﻗﺎﻝ) :ﻻ ﺗ ﺰﻛﱡﻮﺍ ﺃﻧﻔﹸ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﻜﺮﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑـ :ﺍﻟﺘﻘﻰ ،ﻭﺍﳌﺘﻘﻰ ،ﻭﺍﳌﹸﻄﻴﻊِ ،ﻭﺍﻟﻄﺎﺋﻊ ،ﻭﺍﻟﺮﺍﺿﻰ، ﻭﺍﳌﹸﺤﺴﻦ ،ﻭﺍﳌﺨﻠِﺺ ،ﻭﺍﳌﻨﻴﺐ ،ﻭﺍﻟﺮﺷﻴﺪِ ،ﻭﺍﻟﺴﺪﻳﺪ .ﻭﺃﻣﺎ ﺗﺴﻤﻴ ﹸﺔ ﺍﻟﻜﻔﺎﺭ ﺑﺬﻟﻚ ،ﻓﻼ ﳚﻮﺯ ﲔ ﻣﻨﻪ ،ﻭﻻ ﺩﻋﺎ ﺅﻫﻢ ﺑﺸﻲ ٍﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ،ﻭﻻ ﺍﻹﺧﺒﺎ ﺭ ﻋﻨﻬﻢ ﺎ ،ﻭﺍﻟﻠﱠﻪ ﻋ ﺰ ﺍﻟﺘﻤﻜ ﻭ ﺟﻞﱠ ﻳﻐﻀﺐ ﻣِﻦ ﺗﺴﻤﻴﺘﻬﻢ ﺑﺬﻟﻚ. ﻓﺼﻞ ﻓﻲ اﻟ ُﻜﻨَﻰ
ﻉ ﺗﻜﺮﱘ ﻟِﻠ ﻤ ﹾﻜﻨﻰ ﻭﺗﻨﻮﻳ ﻪ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ: ﻭﺃﻣﺎ ﺍﻟ ﹸﻜﻨﻴﺔ ﻓﻬﻰ ﻧﻮ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١٩)(٢١٤٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ .(٤٩٥٣
٢٢٠ ﲔ ﹸﺃﻧﺎﺩِﻳـ ِﻪ ﻷُ ﹾﻛ ِﺮﻣـﻪ ﺃﹶ ﹾﻛﻨِﻴ ِﻪ ﺣ
ﺐ ﻭ ﹶﻻ ﺃﹸِﻟ ﱢﻘﺒﻪ ﻭﺍﻟﺴﱠـ ﻮ َﺀ ﹸﺓ ﺍﻟ ﱠﻠﻘﹶـ
ﻭﻛﻨﻰ ﺍﻟﻨﱮ ج ﺻﻬﻴﺒﹰﺎ ﺑﺄﰉ ﳛﲕ ،ﻭ ًﹶﻛﻨﻰ ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺄﰉ ﺗﺮﺍﺏ ﺇﱃ ﻛﻨﻴﺘﻪ ﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺩﻭﻥ ﺐ ﻛﻨﻴﺘﻪ ﺇﻟﻴﻪ ،ﻭﻛﻨﻰ ﺃﺧﺎ ﺃﻧ ِ ﺑﺄﰉ ﺍﳊﺴﻦ ،ﻭﻛﺎﻧﺖ ﺃﺣ ﺍﻟﺒﻠﻮﻍ ﺑﺄﰉ ﻋﻤﲑ. ﻭﻛﺎﻥ ﻫ ﺪﻳﻪ ج ﺗﻜﻨﻴ ﹶﺔ ﻣﻦ ﻟﻪ ﻭﻟﺪ ،ﻭﻣﻦ ﻻ ﻭﻟﺪ ﻟﻪ ،ﻭﱂ ﻳﺜﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻰ ﻋﻦ ﻛﹸﻨﻴﺔ )(١ ﺇﻻ ﺍﻟﻜﻨﻴﺔ ﺑﺄﰉ ﺍﻟﻘﺎﺳﻢ ،ﻓﺼﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺗﺴ ﻤﻮﺍ ﺑِﺎ ﺳﻤِﻰ ﻭ ﹶﻻ ﺗ ﹶﻜﻨﻮﺍ ِﺑ ﹸﻜﻨﻴِﺘﻰ( ﺱ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ: ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﺍﻟﺘ ﹶﻜﻨﻰ ﺑﻜﹸﻨﻴﺘﻪ ﻣﻄﻠﻘﺎﹰ ،ﺳﻮﺍﺀ ﺃﻓﺮﺩﻫﺎ ﻋﻦ ﺍﲰﻪ ،ﺃﻭ ﻗﺮﺎ ﺑﻪ، ﻭﺳﻮﺍﺀ ﳏﻴﺎﻩ ﻭﺑﻌ ﺪ ﳑﺎﺗﻪ ،ﻭﻋﻤﺪﺗﻬﻢ ﻋﻤﻮ ﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻭﺇﻃﻼﻗﹸﻪ ،ﻭﺣﻜﻰ ﺍﻟﺒﻴﻬﻘﻰ ﺫﻟﻚ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ ،ﻗﺎﻟﻮﺍ :ﻷﻥ ﺍﻟﻨﻬﻰ ﺇﳕﺎ ﻛﺎﻥ َﻷﻥﱠ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻜﹸﻨﻴﺔ ﻭﺍﻟﺘﺴﻤﻴﺔ ﳐﺘﺼ ﹲﺔ ﺑﻪ ج ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ) :ﻭﺍﻟﻠﱠ ِﻪ ﹶﻻ ﹸﺃ ﻋﻄِﻰ ﹶﺃﺣﺪﺍﹰ ،ﻭ ﹶﻻ ﹶﺃ ﻣﻨﻊ ﺃﺣﺪﺍﹰ ،ﻭﺇﻧﻤﺎ ﺿﻊ ﺣﻴﺚﹸ ﺃﹸ ِﻣ ﺮﺕ (٢)(ﻗﺎﻟﻮﺍ :ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﺃﻧﺎ ﻗﹶﺎ ِﺳﻢ ،ﹶﺃ ﻟﻐﲑﻩ ،ﻭﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﰲ ﺟﻮﺍﺯ ﺗﺴﻤﻴﺔ ﺍﳌﻮﻟﻮﺩ ﺑﻘﺎﺳﻢ ،ﻓﺄﺟﺎﺯﻩ ﻃﺎﺋﻔﺔ ،ﻭﻣﻨﻌﻪ ﺁﺧﺮﻭﻥ، ﺺ ﺑﻪ ﻣﻦ ﺍﻟﻜﹸﻨﻴﺔ ،ﻭﻫﺬﺍ ﻭﺍﻴﺰﻭﻥ ﻧﻈﺮﻭﺍ ﺇﱃ ﺃ ﱠﻥ ﺍﻟ ِﻌﻠﱠﺔ ﻋﺪ ﻡ ﻣﺸﺎﺭﻛﺔ ﺍﻟﻨﱮ ج ﻓﻴﻤﺎ ﺍﺧﺘ ﻏ ﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﻻﺳﻢ ،ﻭﺍﳌﺎﻧﻌﻮﻥ ﻧﻈﺮﻭﺍ ﺇﱃ ﺃﻥ ﺍﳌﻌﲎ ﺍﻟﺬﻯ ﻰ ﻋﻨﻪ ﰲ ﺍﻟﻜﹸﻨﻴﺔ ﻣﻮﺟﻮﺩ ﻣﺜﻠﻪ ﻫﻨﺎ ﰲ ﺍﻻﺳﻢ ﺳﻮﺍﺀ ،ﺃﻭ ﻫﻮ ﺃﻭﱃ ﺑﺎﳌﻨﻊ ،ﻗﺎﻟﻮﺍ :ﻭﰱ ﻗﻮﻟﻪ) :ﺇﳕﺎ ﺃﻧﺎ ﻗﺎﺳﻢ( ﺇﺷﻌﺎﺭ ﺬﺍ ﺍﻻﺧﺘﺼﺎﺹ. ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻨﻬﻰ ﺇﳕﺎ ﻫﻮ ﻋﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﲰﻪ ﻭﻛﹸﻨﻴﺘﻪ ،ﻓﺈﺫﺍ ﹸﺃﻓِﺮﺩ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ،ﻓﻼ ﺑﺄﺱ .ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺑﺎﺏ ﻣﻦ ﺭﺃﻯ ﺃﻥ ﻻ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ،ﰒ ﺫﻛﺮ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﻣﻦ ﺗﺴﻤﻰ ﺑﺎﲰﻰ ﻓﻼ ﻳﺘ ﹶﻜ ﻦ ﺑﻜﹸﻨﻴﱴ ،ﻭﻣﻦ ﺗﻜﻨﻰ ﺴ ﻢ ﺑﺎﲰﻰ() (٣ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ،ﻭﻗﺪ ﺭﻭﺍﻩ ﺑﻜﹸﻨﻴﱴ ﻓﻼ ﻳﺘ ﺍﻟﺘﺮﻣﺬﻯ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺍﺑﻦ ﻋﺠﻼﻥ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻭﻗﺎﻝ :ﺣﺴﻦ ﲰ ِﻪ ﻭﻛﹸﻨﻴﺘﻪ ،ﻭﻳﺴﻤﻰ ﻣﺤﻤﺪﹰﺍ ﺠ ﻤ ﻊ ﺃ ﺣ ﺪ ﺑﻴ ﻦ ﺍ ِ ﺻﺤﻴﺢ ،ﻭﻟﻔﻈﻪ :ﻧﻬﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ج ﺃﻥ ﻳ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٣/١٠ﻭﻣﺴﻠﻢ ) ،(٢١٣٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٦٥ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٥٢/٦ﻭﻣﺴﻠﻢ ).(٢١٣٣ ) (٣ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٦٦ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٨٤٥
٢٢١ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﻓﻬﺬﺍ ﻣﻘﻴﺪ ﻣﻔﺴﺮ ﳌﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﻴﻪ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ) .(١ﻗﺎﻝ ﺃﺻﺤﺎ ﻋﻦ ﺍﻟﺘﻜﲎ ﺑﻜﹸﻨﻴﺘﻪ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﰲ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻣﺸﺎﺭﻛ ﹰﺔ ﰲ ﺍﻻﺧﺘﺼﺎﺹ ﺑﺎﻻﺳﻢ ﻭﺍﻟﻜﹸﻨﻴﺔ ،ﻓﺈﺫﺍ ﺃﹸ ﹾﻓ ِﺮ ﺩ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ،ﺯﺍﻝ ﺍﻻﺧﺘﺼﺎﺹ. ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺟﻮﺍ ﺯ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﻫﻮ ﺍﳌﻨﻘﻮ ﹸﻝ ﻋﻦ ﻣﺎﻟﻚ ،ﻭﺍﺣﺘ ﺞ ﺃﺻﺤﺎ ﺍﻟﻘﻮﻝ ﲟﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺍﺑﻦ ﺍﳊﻨﻔﻴﺔ ،ﻋﻦ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻚ ﻭﹶﺃ ﹾﻛﻨِﻴ ِﺔ ﻋﻨﻪ ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﹾﻥ ﻭِﻟ ﺪ ﱃ ﻭﹶﻟ ﺪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻙ ﹸﺃ ﺳﻤﻴ ِﻪ ﺑِﺎ ﺳ ِﻤ ِﺑ ﹸﻜﻨﻴِﺘﻚ؟ ﻗﺎﻝ) :ﻧﻌﻢ( ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ).(٢ ﻭﰱ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ،ﺇﱃ ﺍﻟﻨﱮ ج ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﱏ ﻭﹶﻟ ﺪﺕ ﻏﹸﻼﻣﹰﺎ ﻓﺴﻤﻴﺘﻪ ﳏﻤﺪﹰﺍ ﻭﻛﻨًﻴﺘﻪ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ،ﻓﺬﹸ ِﻛ ﺮ ﱃ ﺃﻧﻚ ﺗﻜﺮﻩ ﺫﻟﻚ؟ ﻓﻘﺎﻝ) :ﻣﺎ ﺍﻟﱠﺬﻯ ﺃ ﺣﻞﱠ ﺍ ﺳﻤِﻰ ﻭ ﺣ ﺮ ﻡ ﹸﻛﻨﻴﺘِﻰ( ،ﺃﻭ )ﻣﺎ ﺍﱠﻟﺬِﻯ ﺣ ﺮ ﻡ ﹸﻛﻨﻴﺘِﻰ ﻭﹶﺃ ﺣﻞﱠ ﺍ ﺳﻤِﻰ(؟) (٣ﻗﺎﻝ ﻫﺆﻻﺀ :ﻭﺃﺣﺎﺩﻳﺚ ﺍﳌﻨﻊ ﻣﻨﺴﻮﺧﺔ ﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ. ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻟﺘﻜﲎ ﺑﺄﰉ ﺍﻟﻘﺎﺳﻢ ﻛﺎﻥ ﳑﻨﻮﻋﹰﺎ ﻣﻨﻪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱮ ج ،ﻭﻫﻮ ﺟﺎﺋﺰ ﺐ ﺍﻟﻨﻬﻰ ﺇﻧﻤﺎ ﻛﺎﻥ ﳐﺘﺼﹰﺎ ﲝﻴﺎﺗﻪ ،ﻓﺈﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﻣﻦ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ،ﻗﺎﻟﻮﺍ :ﻭﺳﺒ ﺖ ﺇﻟﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ: ﺣﺪﻳﺚ ﺃﻧﺲ ﻗﺎﻝ :ﻧﺎﺩﻯ ﺭﺟﻞ ﺑﺎﻟﺒﻘﻴﻊ :ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ،ﻓﺎﻟﺘﻔ ﺕ ﻓﻼﻧﺎﹰ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺗﺴ ﻤﻮﺍ ﺑﺎ ﺳﻤِﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺇﱏ ﹶﻟ ﻢ ﹶﺃ ﻋِﻨﻚ ،ﺇﳕﺎ ﺩﻋﻮ ﺚ ﻋﻠ ﻰ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ :ﺇﻥ ﻭِﻟ ﺪ ِﻣ ﻦ ﺑﻌﺪﻙ ﻭﻻ ﺗﻜﻨﻮﺍ ﺑﻜﹸﻨﻴﱴ() (٤ﻗﺎﻟﻮﺍ :ﻭﺣﺪﻳ ﹸ ﻭﹶﻟﺪ ،ﻭﱂ ﻳﺴﺄﻟﻪ ﻋﻤﻦ ﻳﻮﻟﺪ ﻟﻪ ﰲ ﺣﻴﺎﺗﻪ ،ﻭﻟﻜﻦ ﻗﺎﻝ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ) :،ﻭﻛﺎﻧﺖ ﺭﺧﺼﺔ ﱃ( ﻭﻗﺪ ﺷ ﱠﺬ ﻣﻦ ﻻ ﻳﺆﺑﻪ ﻟﻘﻮﻟﻪ ،ﻓﻤﻨﻊ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﲰﻪ ج ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻟﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻜﱠﲎ ﺑﻜﹸﻨﻴﺘﻪ ،ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺍﻟﺘﺴﻤﻰ ﺑﺎﲰﻪ ﺟﺎﺋﺰ ،ﻭﺍﻟﺘﻜﲎ ﺑﻜﹸﻨﻴﺘﻪ ﺚ ﻋﺎﺋﺸﺔ ﻏﺮﻳﺐ ﻻ ﳑﻨﻮﻉ ﻣﻨﻪ ،ﻭﺍﳌﻨﻊ ﰲ ﺣﻴﺎﺗﻪ ﺃﺷﺪ ،ﻭﺍﳉﻤ ﻊ ﺑﻴﻨﻬﻤﺎ ﳑﻨﻮﻉ ﻣﻨﻪ ،ﻭﺣﺪﻳ ﹸ ﻳﻌﺎﺭﺽ ﲟﺜﻠﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ،ﻭﺣﺪﻳﺚ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺻﺤﺘﻪ ﻧﻈﺮ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ﻓﻴﻪ ﻧﻮﻉ ﺗﺴﺎﻫﻞ ﰲ ﺍﻟﺘﺼﺤﻴﺢ ،ﻭﻗﺪ ﻗﺎﻝ ﻋﻠ ﻰ :ﺇﺎ ﺭﺧﺼﺔ ﻟﻪ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﳌﻨﻊ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٨٤٣ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٦٧ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٨٤٦ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٦٨ ) (٤ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٠٨/٦ﻭﻣﺴﻠﻢ ) ،(٢١٣١ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )،(١٨٩ ،١٢١ ،١١٤/٣ ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٨٤٤
٢٢٢ ﳌﻦ ﺳﻮﺍﻩ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﳋﻠﹶﻒ ﺍﻟﻜﻨﻴ ﹶﺔ ﺑﺄﰉ ﻋﻴﺴﻰ ،ﻭﺃﺟﺎﺯﻫﺎ ﺁﺧﺮﻭﻥ ،ﻓﺮﻭﻯ ﺴﻠﹶﻒ ﻭﺍ ﹶ ﻭﻗﺪ ﻛﺮﻩ ﻗﻮ ﻡ ﻣﻦ ﺍﻟ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺃﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﺿﺮﺏ ﺍﺑﻨﹰﺎ ﻟﻪ ﻳﻜﲎ ﺃﺑﺎ ﻋﻴﺴﻰ ،ﻭﺃﻥ ﺍﳌﻐﲑ ﹶﺓ ﺑ ﻦ ﺷﻌﺒﺔ ﺗﻜﻨﻰ ﺑﺄﰉ ﻋﻴﺴﻰ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ :ﺃﻣﺎ ﻳﻜﻔﻴﻚ ﺃﻥ ﺗ ﹾﻜﻨﻰ ﺑﺄﰉ ﻋﺒﺪ ﺍﻟﻠﱠﻪ؟ ﻓﻘﺎﻝ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﻨﺎﱏ ،ﻓﻘﺎﻝ :ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﻏﹸ ِﻔ ﺮ ﻟﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ﻦ ﹶﺫﻧِﺒ ِﻪ ﻭﻣﺎ ﻚ).(١ ﺠِﺘﻨﺎ ﻓﻠﻢ ﻳﺰﻝ ﻳﻜﻨﻰ ﺑﺄﰉ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺣﱴ ﻫﹶﻠ ﺗﺄﺧﺮ ،ﻭﺇﻧﺎ ﻟﻔﻰ ﺟ ﹾﻠ ﻭﻗﺪ ﻛﻨﻰ ﻋﺎﺋﺸﺔ ﺑﹸﺄﻡ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ) ،(٢ﻭﻛﺎﻥ ﻟﻨﺴﺎﺋﻪ ﺃﻳﻀﹰﺎ ﹸﻛﻨﻰ ﻛﹸﺄﻡ ﺣﺒﻴﺒﺔ ،ﻭﹸﺃﻡ ﺳﻠﻤﺔ. ﻓﺼﻞ ﻓﻲ اﻟﻨﻬﻰ ﻋﻦ ﺗﺴﻤﻴﺔ اﻟﻌﻨﺐ َآﺮْﻣًﺎ
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ﺐ ﹶﻛﺮﻣﹰﺎ ﻭﻗﺎﻝ) :ﺍﻟ ﹶﻜ ﺮﻡ ﹶﻗ ﹾﻠﺐ ﺍﳌﹸﺆ ِﻣ ِﻦ( ﻭﻫﺬﺍ ﻭﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺗﺴﻤﻴﺔ ﺍﻟ ِﻌﻨ ِ ﺤ ﻖ ﺐ ﺍﳌﺆﻣﻦ ﻫﻮ ﺍﳌﺴﺘ ِ ﻷﻥ ﻫﺬﻩ ﺍﻟﻠﻔﻈ ﹶﺔ ﺗ ﺪﻝﱡ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﳋﲑ ﻭﺍﳌﻨﺎﻓﻊ ﰲ ﺍﳌﺴﻤﻰ ﺎ ،ﻭﻗﻠ ﺺ ﺷﺠﺮﺓ ﺍﻟﻌِﻨﺐ ﺬﺍ ﻟﺬﻟﻚ ﺩﻭﻥ ﺷﺠﺮﺓ ﺍﻟ ِﻌﻨﺐ ،ﻭﻟﻜﻦ :ﻫﻞ ﺍﳌﺮﺍ ﺩ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﲣﺼﻴ ِ ﺍﻻﺳﻢ ،ﻭﺃﻥ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﺃﻭﱃ ﺑﻪ ﻣﻨﻪ ،ﻓﻼ ﻳﻤﻨﻊ ﻣﻦ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟ ﹶﻜﺮﻡ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺲ(؟ ﺃﻭ ﺍﳌﺮﺍ ﺩ ﺃ ﱠﻥ ﺗﺴﻤﻴﺘﻪ ﺬﺍ ﻣﻊ ﺍﲣﺎﺫ ﺍﳋﻤ ِﺮ ﺍﶈﺮﻡ )ﺍﳌِﺴﻜﲔ( ﻭ)ﺍﻟ ﺮﻗﹸﻮﺏ( ﻭ)ﺍﳌﹸﻔِﻠ ِ ﺚ ﺍﶈ ﺮ ِﻡِ ،ﻭﺫﻟﻚ ﺫﺭﻳﻌ ﹲﺔ ﺇﱃ ﻣﻨﻪ ﻭﺻﻒ ﺑﺎﻟﻜﺮﻡ ﻭﺍﳋﲑ ﻭﺍﳌﻨﺎﻓﻊ ﻷﺻﻞ ﻫﺬﺍ ﺍﻟﺸﺮﺍﺏ ﺍﳋﺒﻴ ِ ﻣﺪﺡ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ﻭﻴﻴ ِﺞ ﺍﻟﻨﻔﻮﺱ ﺇﻟﻴﻪ؟ ﻫﺬﺍ ﳏﺘﻤﻞ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﲟﺮﺍﺩ ﺭﺳﻮﻟﻪ ج ،ﻭﺍﻷﻭﱃ ﺃﻥ ﻻ ﻳﺴﻤﻰ ﺷﺠ ﺮ ﺍﻟﻌﻨﺐ ﹶﻛﺮﻣﹰﺎ. ﻓﺼﻞ ﻓﻲ آﺮاهﺔ ﺗﺴﻤﻴﺔ اﻟﻌِﺸﺎء ﺑﺎﻟﻌﺘﻤﺔ
ﺏ ﻋﻠﹶﻰ ﺍﺳﻢ ﺻﻼِﺗﻜﹸﻢ ،ﹶﺃ ﹶﻻ ﻭﺇﻧﻬﺎ ﺍﻟ ِﻌﺸﺎﺀُ ،ﻭﺇﻧ ﻬ ﻢ ﻗﺎﻝ ج) :ﻻ ﺗ ﻐِﻠﺒﻨﻜﹸﻢ ﺍﻷ ﻋﺮﺍ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٦٣ ) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٧٠ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٦٧/١٠ﻭﻣﺴﻠﻢ ) ،(٢٢٤٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٧٤ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٥٠٩ ،٤٧٤ ،٤٦٤ ،٣١٦ ،٢٧٢ ،٢٥٩ ،٢٣٩/٢
٢٢٣ ﺼﺒﺢَِ ،ﻷﺗ ﻮ ﻫﻤﺎ ﺴﻤﻮﻧﻬﺎ ﺍﻟ ﻌﺘ ﻤ ﹶﺔ() ،(١ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﹶﻟ ﻮ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﻣﺎ ﰲ ﺍﻟ ﻌﺘ ﻤ ِﺔ ﻭﺍﻟ ﻳ ﻑ ﺍﻟﻘﻮﻟﲔ ،ﻓﺈﻥ ﻭﻟﹶﻮ ﺣﺒﻮﹰﺍ() (٢ﻓﻘﻴﻞ :ﻫﺬﺍ ﻧﺎﺳﺦ ﻟﻠﻤﻨﻊ ،ﻭﻗﻴﻞ ﺑﺎﻟﻌﻜﺲ ،ﻭﺍﻟﺼﻮﺍﺏ ﺧﻼ ﺽ ﺑﲔ ﺍﳊﺪﻳﺜﲔ ،ﻓﺈﻧﻪ ﱂ ﻳﻨ ﻪ ﻋﻦ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻌﺘﻤﺔ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺎﺭﻳﺦ ﻣﺘﻌﺬﱢﺭ ،ﻭﻻ ﺗﻌﺎﺭ ﺠ ﺮ ﺍﺳ ﻢ ﺍﻟ ِﻌﺸﺎﺀ ،ﻭﻫﻮ ﺍﻻﺳ ﻢ ﺍﻟﺬﻯ ﲰﺎﻫﺎ ﺍﻟﻠﱠﻪ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ، ﺑﺎﻟ ﹸﻜﻠﱢﻴﺔ ،ﻭﺇﳕﺎ ﻰ ﻋﻦ ﺃﻥ ﻳ ﻬ ﻭﻳ ﻐِﻠ ﺐ ﻋﻠﻴﻬﺎ ﺍﺳ ﻢ ﺍﻟ ﻌﺘ ﻤﺔِ ،ﻓﺈﺫﺍ ﺳﻤﻴﺖ ﺍﻟ ِﻌﺸﺎ َﺀ ﻭﺃﹸﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺃﺣﻴﺎﻧﹰﺎ ﺍﻟﻌﺘﻤﺔ ،ﻓﻼ ﺑﺄﺱ، ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻭﻫﺬﺍ ﳏﺎﻓﻈﺔ ﻣﻨﻪ ج ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﺍﻟﱴ ﲰﻰ ﺍﷲ ﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﻼ ﺗﻬﺠﺮ ،ﻭﻳﺆﺛﺮ ﻋﻠﻴﻬﺎ ﻏﲑﻫﺎ ،ﻛﻤﺎ ﻓﻌﻠﻪ ﺍﳌﺘﺄﺧﺮﻭﻥ ﰲ ﻫﺠﺮﺍﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻨﺼﻮﺹ ،ﻭﺇﻳﺜﺎﺭ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳊﺎﺩﺛﺔ ﻋﻠﻴﻬﺎ ،ﻭﻧﺸﺄ ﺑﺴﺒﺐ ﻫﺬﺍ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻔﺴﺎﺩ ﻣﺎ ﺍﻟﱠﻠ ﻪ ﺑﻪ ﻋﻠﻴﻢ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻛﺎﻥ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺗﻘﺪﱘ ﻣﺎ ﻗﺪﻣﻪ ﺍﻟﻠﱠﻪ ُ ﻭﺗﺄﺧ ِﲑ ﻣﺎ ﺃﺧﺮﻩ ،ﻛﻤﺎ ﺑﺪﺃ ﺑﺎﻟﺼﻔﺎ ،ﻭﻗﺎﻝ) :ﹶﺃﺑﺪﺃ ﲟﺎ ﺑﺪﺃ ﺤ ﺮ ﺑﻌﺪﻫﺎ ،ﻭﺃﺧﱪ ﺃﻥ ) :ﻣ ﻦ ﹶﺫﺑ ﺢ ﹶﻗﺒﹶﻠﻬﺎ، ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ() (٣ﻭﺑﺪﺃ ﰲ ﺍﻟﻌﻴﺪ ﺑﺎﻟﺼﻼﺓ .ﰒ ﺟﻌﻞ ﺍﻟﻨ ﺤ ﺮ﴾ ]ﺍﻟﻜﻮﺛﺮ [٢ :ﻭﺑﺪﺃ ﰲ ﻚ ﻭﺍﻧ ﺼ ﱢﻞ ِﻟ ﺮﺑ ﻚ ﹶﻟﻪ (ﺗﻘﺪﳝﹰﺎ ﳌﺎ ﺑﺪﺃ ﺍﻟﱠﻠ ﻪ ﺑﻪ ﰲ ﻗﻮﻟﻪ﴿ :ﹶﻓ ﺴ ﻓﹶﻼ ﻧ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﺑﺎﻟﻮﺟﻪ ،ﰒ ﺍﻟﻴﺪﻳﻦ ،ﰒ ﺍﻟﺮﺃﺱ ،ﰒ ﺍﻟﺮﺟﻠﲔ ،ﺗﻘﺪﳝﹰﺎ ﳌﺎ ﻗﺪﻣﻪ ﺍﻟﻠﱠﻪ ،ﻭﺗﺄﺧﲑﹰﺍ ﳌﺎ ﺃﺧﺮﻩ ،ﻭﺗﻮﺳﻴﻄﹰﺎ ﳌﺎ ﻭﺳﻄﻪ ،ﻭﻗﺪﻡ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﺗﻘﺪﳝﹰﺎ ﳌﺎ ﻗﺪﻣﻪ ﰲ ﺼﻠﱠﻰ﴾ ]ﺍﻷﻋﻠﻰ [١٤-١٣ :ﻭﻧﻈﺎﺋﺮ ﻩ ﻗﻮﻟﻪ﴿ :ﹶﻗ ﺪ ﹶﺃ ﹾﻓﹶﻠ ﺢ ﻣﻦ ﺗ ﺰﻛﱠﻰ * ﻭ ﹶﺫ ﹶﻛ ﺮ ﺍ ﺳ ﻢ ﺭﺑ ِﻪ ﹶﻓ ﻛﺜﲑﺓ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ ﺣﻔﻆ اﻟﻤﻨﻄﻖ واﺧﺘﻴﺎر اﻷﻟﻔﺎظ
ﻛﺎﻥ ﻳﺘﺨﻴﺮ ﰲ ﺧِﻄﺎﺑﻪ ،ﻭﳜﺘﺎ ﺭ ﻷُﻣﺘﻪ ﺃﺣﺴ ﻦ ﺍﻷﻟﻔﹶﺎﻅ ،ﻭﺃﲨﻠﻬﺎ ،ﻭﺃﻟﻄﻔﻬﺎ ،ﻭﺃﺑﻌﺪﻫﺎ ﺻﺨﺎﺑﹰﺎ ﻭﻻ ﻣﻦ ﺃﻟﻔﺎﻅ ﺃﻫ ِﻞ ﺍﳉﻔﺎﺀ ﻭﺍﻟﻐِﻠﻈﺔ ﻭﺍﻟﻔﹸﺤﺶ ،ﻓﻠﻢ ﻳﻜﻦ ﻓﺎﺣﺸﹰﺎ ﻭﻻ ﻣﺘﻔﺤﺸﹰﺎ ﻭﻻ ﹶﻓﻈﱠﹰﺎ. ﻒ ﺍﳌﺼﻮ ﹸﻥ ﰲ ﺣ ﻖ ﻣ ﻦ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﺃﻥ ﻆ ﺍﻟﺸﺮﻳ ﺴﺘ ﻌ ﻤ ﹶﻞ ﺍﻟﻠﻔ ﹸ ﻭﻛﺎﻥ ﻳﻜﺮ ﻩ ﺃﻥ ﻳ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٦/٢ﻭﻣﺴﻠﻢ ) ،(٦٤٤ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٧٠/١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٧٠٤ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٧٩/٢ﻭﻣﺴﻠﻢ ) ،(٤٣٧ﻭﺍﳌﻮﻃﺄ ).(١٣١/١ ) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(١٢١٨ﻭﺍﳌﻮﻃﺄ ) ،(٣٧٢/١ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٨٦٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٩٠٥ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٣٩/٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٠٧٤
٢٢٤ ﲔ ﺍﳌﻜﺮﻭﻩ ﰲ ﺣ ﻖ ﻣﻦ ﻟﻴﺲ ﻣِﻦ ﺃﻫﻠﻪ. ﻆ ﺍﳌﹶﻬ ﺴﺘﻌﻤﻞ ﺍﻟﻠﻔ ﹸ ﻳ ﻚ ﺳﻴﺪﹰﺍ ﹶﻓ ﹶﻘ ﺪ ﻓﻤِﻦ ﺍﻷﻭﻝ ﻣﻨﻌ ﻪ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﻤﻨﺎﻓﻖ) :ﻳﺎ ﺳﻴﺪﻧﺎ( ﻭﻗﺎﻝ) :ﻓﺈﻧﻪ ﺇ ﹾﻥ ﻳ ﺨ ﹾﻄﺘ ﻢ ﺭﺑﻜﹸﻢ ﻋ ﺰ ﻭ ﺟﻞﱠ() ،(١ﻭﻣﻨﻌﻪ ﺃﻥ ﺗﺴﻤﻰ ﺷﺠﺮ ﹸﺓ ﺍﻟﻌِﻨﺐ ﹶﻛﺮﻣﺎﹰ ،ﻭﻣﻨﻌﻪ ﺗﺴﻤﻴﺔ ﺃﰉ ﹶﺃ ﺳ ﳊﻜﹶﻢ ،ﻭﻛﺬﻟﻚ ﺗﻐﻴﲑﻩ ﻻﺳﻢ ﺃﰉ ﺍﳊﻜﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﺑﺄﰉ ﺷﺮﻳﺢ ،ﻭﻗﺎﻝ: ﺟﻬﻞ ﺑﺄﰉ ﺍ ﹶ )(٢ )ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﳊﻜﻢ ،ﻭﺇﻟﻴﻪ ﺍﳊﻜ ﻢ( . ﻭﻣِﻦ ﺫﻟﻚ ﻴﻪ ﻟﻠﻤﻤﻠﻮﻙ ﺃﻥ ﻳﻘﻮﻝ ﻟﺴﻴﺪﻩ ﺃﻭ ﻟﺴﻴﺪﺗﻪ :ﺭﺑﻰ ﻭ ﺭﺑﺘِﻰ ،ﻭﻟﻠﺴـﻴ ِﺪ ﺃﻥ ﻯ ﻭﹶﻓﺘﺎﺗِﻰ ،ﻭﻳﻘﹸﻮ ﹸﻝ ﺍﳌﻤﻠﻮ ﻙ :ﺳﻴﺪﻯ ﻳﻘﻮﻝ ﳌﻤﻠﻮ ِﻛ ِﻪ :ﻋﺒﺪِﻯ ،ﻭﹶﻟﻜِﻦ ﻳﻘﹸﻮ ﹸﻝ ﺍﳌﺎِﻟﻚ :ﹶﻓﺘﺎ )(٤ ﺖ ﺭﺟ ﹲﻞ ﺭﻓِﻴﻖ ،ﻭ ﹶﻃﺒِﻴﺒﻬﺎ ﺍﱠﻟﺬِﻯ ﺧﹶﻠ ﹶﻘﻬﺎ( ، ﻭﺳﻴﺪﺗﻰ) ،(٣ﻭﻗﺎﻝ ﳌﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﻃﺒﻴﺐ) :ﺃﻧ ﻭﺍﳉﺎﻫِﻠﻮﻥ ﻳﺴﻤﻮﻥ ﺍﻟﻜﺎﻓ ﺮ ﺍﻟﺬﻯ ﻟﻪ ِﻋ ﹾﻠ ﻢ ﺑﺸﺊ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺣﻜﻴﻤﺎﹰ ،ﻭﻫﻮ ﻣِﻦ ﺃﺳﻔﻪ ﺍﳋﻠﻖ. ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺬﻯ ﻗﺎﻝ :ﻣ ﻦ ﻳﻄﻊ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﻟﹶﻪ ﹶﻓ ﹶﻘ ﺪ ﺭ ﺷﺪ ،ﻭ ﻣ ﻦ ﺖ().(٥ ﺐ ﺃﻧ ﳋﻄِﻴ ﺲﺍﹶ ﺼ ِﻬﻤﺎ ﹶﻓﻘﹶﺪ ﹶﻏﻮﻯ) :ﺑﺌ ﻳ ﻌ ِ ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﹸﻪ ) :ﹶﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ :ﻣﺎﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻭﺷﺎ َﺀ ﻓﹸﻼﻥﹲ ،ﻭﹶﻟﻜِﻦ ﻗﹸﻮﻟﹸﻮﺍ :ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠﻪ ،ﹸﺛﻢ ﻼ ﹲﻥ() ،(٦ﻭﻗﺎﻝ ﻟﻪ ﺭﺟﻞ :ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻭ ِﺷﹾﺌﺖ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﹶﺃﺟﻌ ﹾﻠﺘﻨِﻰ ِﻟﻠﱠ ِﻪ ِﻧ ﺪﺍﹰ؟ ﻗﹸﻞ :ﻣﺎ ﻣﺎ ﺷﺎ َﺀ ﹸﻓ ﹶ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ.(٧)( ﻭﰱ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﻗﻮ ﹸﻝ ﻣﻦ ﻻ ﻳﺘﻮﻗﱠﻰ ﺍﻟﺸﺮﻙ :ﺃﻧﺎ ﺑﺎﻟﻠﱠ ِﻪ ﻭِﺑﻚ ،ﻭﺃﻧﺎ ﰲ ﺴِﺒﻚ ،ﻭﻣﺎ ﱃ ﺇﻻ ﺍﻟﱠﻠ ﻪ ﻭﺃﻧﺖ ،ﻭﺃﻧﺎ ﻣﺘﻮﻛﱢﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻭﻋﻠﻴﻚ ،ﻭﻫﺬﺍ ﻣﻦ ﺐ ﺍﻟﻠﱠ ِﻪ ﻭ ﺣ ﺴ ِ ﺣ ﺍﻟﻠﱠ ِﻪ ﻭﻣِﻨﻚ ،ﻭﺍﻟﱠﻠ ﻪ ﱃ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺃﻧﺖ ﱃ ﰲ ﺍﻷﺭﺽ ،ﻭﻭﺍﻟﻠﱠ ِﻪ ﻭﺣﻴﺎﺗِﻚ ،ﻭﺃﻣﺜﺎﻝ ﻫﺬﺍ ﻣﻦ ﻕ ِﻧ ﺪﹰﺍ ﻟﻠﺨﺎﻟﻖ ،ﻭﻫﻰ ﺃﺷ ﺪ ﻣﻨﻌﹰﺎ ﻭﹸﻗﺒﺤﹰﺎ ﻣﻦ ﻗﻮﻟﻪ :ﻣﺎ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱴ ﳚﻌﻞ ﻓﻴﻬﺎ ﻗﺎِﺋﹸﻠﻬﺎ ﺍﳌﺨﻠﻮ ﺖ .ﻓﺄﻣﺎ ﺇﺫﺍ ﻗﺎﻝ :ﺃﻧﺎ ﺑﺎﻟﱠﻠﻪِ ،ﰒ ﺑﻚ ،ﻭﻣﺎ ﺷﺎﺀ ﺍﻟﱠﻠﻪ ،ﰒ ﺷﺌﺖ ،ﻓﻼ ﺑﺄﺱ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻭﺷﺌ ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٧٧ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٤٧ ،٣٤٦/٥ ) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٥٥ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٢٢٧ ،٢٢٦/٨ ) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٢٢٤٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٧٥ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٤٩٦ ،٤٤٤/٢ ) (٤ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٢٠٧ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(١٦٣/٤ ) (٥ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٨٧٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٠٩٩ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٧٩ ،٢٥٦/٤ ) (٦ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٨٠ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٩٨ ،٣٩٤ ،٣٨٤/٥ ) (٧ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٤٧ ،٢٨٣ ،٢٢٤ ،٢١٤/١
٢٢٥ ﻚ() ،(١ﻭﻛﻤﺎ ﰲ ﻍ ِﻟ ﻰ ﺍﻟﻴ ﻮ ﻡ ﺇﻻ ﺑِﺎﻟﻠﱠ ِﻪ ﹸﺛﻢِ ﺑ ﻼﹶ ﺑﺬﻟﻚ ،ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﻟﺜﻼﺛﺔ ) :ﹶﻻ ﺑ ﹶ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪﻡ ﺍﻹﺫﻥ ﺃﻥ ﻳﻘﺎﻝ :ﻣﺎ ﺷﺎﺀ ﺍﻟﱠﻠ ﻪ ﰒ ﺷﺎ َﺀ ﻓﻼﻥ. ﻓﺼﻞ ﻓﻲ اﻟﻨﻬﻰ ﻋﻦ ﺳﺐ اﻟﺪهﺮ
ﻅ ﺍﻟﺬ ﻡ ﻋﻠﻰ ﻣﻦ ﻟﻴﺲ ﻣِﻦ ﺃﻫﻠﻬﺎ ،ﻓﻤﺜ ﹸﻞ ﻴﻪ ج ﺴﻢ ﺍﻟﺜﺎﱏ ﻭﻫﻮ ﺃﻥ ﺗﻄﻠﻖ ﺃﻟﻔﺎ ﹸ ﻭﺃﻣﺎ ﺍﻟ ِﻘ ﺐ ﺍﻟﺪﻫﺮِ ،ﻭﻗﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻫ ﻮ ﺍﻟﺪ ﻫ ﺮ( ،ﻭﰱ ﺣﺪﻳﺚ ﺁﺧﺮ) :ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ: ﻋﻦ ﺳ )(٢ ﺐ ﺍﻟﻠﱠﻴ ﹶﻞ ﻭﺍﻟﻨﻬﺎ ﺭ( ،ﻭﰱ ﺐ ﺍﻟ ﺪ ﻫﺮ ،ﻭﺃﻧﺎ ﺍﻟ ﺪ ﻫﺮِ ،ﺑﻴﺪِﻯ ﺍ َﻷ ﻣﺮ ﺃﹶﻗﻠﱢ ﻳ ﺆﺫِﻳﲎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﹶﻓﻴﺴ )(٣ ﺣﺪﻳﺚ ﺁﺧﺮ )ﻻ ﻳﻘﹸﻮﹶﻟ ﻦ ﺃ ﺣ ﺪﻛﹸﻢ :ﻳﺎ ﺧﻴﺒ ﹶﺔ ﺍﻟ ﺪ ﻫ ِﺮ( . ﺙ ﻣﻔﺎﺳﺪ ﻋﻈﻴﻤﺔ .ﺇﺣﺪﺍﻫﺎ :ﺳﺒﻪ ﻣ ﻦ ﻟﻴﺲ ﺑﺄﻫ ٍﻞ ﺃﻥ ﻳﺴﺐ ،ﻓﺈﻥ ﺍﻟﺪﻫ ﺮ ﰲ ﻫﺬﺍ ﺛﻼ ﹸ ﺐ ﻣﻨﻪ. ﺨ ﺮ ﻣِﻦ ﺧﻠﻖ ﺍﻟﻠﱠﻪ ،ﻣﻨﻘﺎ ﺩ ﻷﻣﺮﻩ ،ﻣﺬﱠﻟ ﹲﻞ ﻟﺘﺴﺨﲑﻩ ،ﻓﺴﺎﺑﻪ ﺃﻭﱃ ﺑﺎﻟﺬ ﻡ ﻭﺍﻟﺴ ﺴ ﺧ ﹾﻠ ﻖ ﻣ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺳﺒﻪ ﻣﺘﻀﻤﻦ ﻟﻠﺸﺮﻙ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﺳﺒﻪ ﻟﻈﻨﻪ ﺃﻧﻪ ﻳﻀ ﺮ ﻭﻳﻨﻔﻊ ،ﻭﺃﻧﻪ ﻣﻊ ﺫﻟﻚ ﻇﺎﱂ ﻗﺪ ﺿ ﺮ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻀﺮﺭ ،ﻭﺃﻋﻄﻰ ﻣﻦ ﻻ ﻳﺴﺘﺤ ﻖ ﺍﻟﻌﻄﹶﺎﺀَ ،ﻭﺭﻓﻊ ﻣﻦ ﻻ ﻳﺴﺘﺤ ﻖ ﺤﻖ ﺍﳊِﺮﻣﺎﻥ ،ﻭﻫﻮ ﻋﻨﺪ ﺷﺎﲤﻴﻪ ﻣﻦ ﺃﻇﻠﻢ ﺍﻟﻈﻠﻤﺔ ،ﻭﺃﺷﻌﺎ ﺭ ﻫﺆﻻﺀ ﺍﻟﺮﻓﻌﺔ ،ﻭﺣﺮﻡ ﻣﻦ ﻻ ﻳﺴﺘ ِ ﳉﻬﺎﻝ ﻳﺼﺮﺡ ﺑﻠﻌﻨﻪ ﻭﺗﻘﺒﻴﺤِﻪ. ﺍﻟﻈﻠﻤﺔ ﺍﳋﻮﻧﺔ ﰲ ﺳﺒﻪ ﻛﺜﲑ ﹲﺓ ﺟﺪﺍﹰ ،ﻭﻛﺜ ﲑ ﻣﻦ ﺍ ﹸ ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﺍﻟﺴ ﺐ ﻣﻨﻬﻢ ﺇﳕﺎ ﻳﻘ ﻊ ﻋﻠﻰ ﻣﻦ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱴ ﻟﻮ ﺍﺗﺒ ﻊ ﺍﳊ ﻖ ﻓﻴﻬﺎ ﺕ ﻭﺍﻷﺭﺽ ،ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﺃﻫﻮﺍﺅﻫﻢ ،ﺣ ِﻤﺪﻭﺍ ﺍﻟﺪﻫﺮ ،ﻭﹶﺃﹾﺛﻨﻮﺍ ﺕ ﺍﻟﺴﻤﺎﻭﺍ ﺃﻫﻮﺍﺀَﻫﻢ ﻟﻔﺴﺪ ِ ﺏ ﺍﻟﺪﻫﺮ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﻌﻄﻰ ﺍﳌﺎِﻧﻊ ،ﺍﳋﺎِﻓﺾ ﺍﻟﺮﺍﻓﻊ ،ﺍﳌﻌ ﺰ ﺍﳌ ِﺬﻝﱡ، ﻋﻠﻴﻪ .ﻭﰱ ﺣﻘﻴﻘ ِﺔ ﺍﻷﻣﺮ ،ﻓﹶﺮ ﻭﺍﻟﺪﻫ ﺮ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻷﻣﺮ ﺷﺊ ،ﻓﻤﺴﺒﺘﻬﻢ ﻟﻠﺪﻫﺮ ﻣﺴﺒﺔ ﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﻣﺆﺫﻳ ﹰﺔ ﺏ ﺗﻌﺎﻟﹶﻰ ،ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﻗﺎ ﹶﻝ ﻟﻠﺮ ﺏ ﺍﻟﺪﻫﺮ ﺩﺍﺋﺮ ﺑﲔ ﺃﻣﺮﻳﻦ ﻻ ﺴﺐ ﺍﻟ ﺪ ﻫ ﺮ ﻭﹶﺃﻧﺎ ﺍﻟﺪ ﻫ ﺮ( ،ﻓﺴﺎ ﺍﻟﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ :ﻳ ﺆﺫِﻳﲎ ﺍﺑ ﻦ ﺁ ﺩﻡ؛ ﻳ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﺣﺪﳘﺎ .ﺇﻣﺎ ﺳﺒﻪ ِﻟﱠﻠﻪِ ،ﺃﻭ ﺍﻟﺸﺮ ﻙ ﺑﻪ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﺪﻫﺮ ﻓﺎﻋﻞ ﻣﻊ ﺍﻟﻠﱠﻪ ﻓﻬﻮ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٠/١١ﻭﻣﺴﻠﻢ ).(٢٩٦٤ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٨٩/١٣ﻭﻣﺴﻠﻢ ) ،(٢٢٤٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٢٧٤ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٧٢ ،٢٣٨/٢ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٦٦ ،٤٦٥/١٠ﻭﻣﺴﻠﻢ ) ،(٢٢٤٦ﻭﺍﳌﻮﻃﺄ ) ،(٩٨٤/٢ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣١٨ ،٢٧٥ ،٢٧٢ ،٢٥٩/٢
٢٢٦ ﺐ ﺐ ﻣﻦ ﻓﻌﻠﻪ ،ﻓﻘﺪ ﺳ ﻣﺸﺮﻙ ،ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻯ ﻓﻌﻞ ﺫﻟﻚ ﻭﻫﻮ ﻳﺴ ﺍﻟﻠﱠﻪ. ﺸﻴﻄﹶﺎ ﹸﻥ ﻓﹶﺈﻧ ﻪ ﻳﺘﻌﺎ ﹶﻇ ﻢ ﺣﺘﻰ ﻳﻜﹸﻮ ﹶﻥ ﺲ ﺍﻟ ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ج ) :ﹶﻻ ﻳﻘﹸﻮﹶﻟ ﻦ ﺃ ﺣ ﺪﻛﹸﻢ :ﺗ ِﻌ ﺴ ِﻢ ﺍﻟﱠﻠﻪِ ،ﻓﹶﺈﻧ ﻪ ﻳﺘﺼﺎ ﹶﻏﺮ ﺣﺘﻰ ﻳﻜﹸﻮ ﹶﻥ ﺻ ﺮ ﻋﺘﻪ ،ﻭﹶﻟ ِﻜ ﻦ ِﻟﻴﻘﹸ ﹾﻞ :ﺑ ِﻣﹾﺜ ﹶﻞ ﺍﻟﺒﻴﺖِ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝِ :ﺑ ﹸﻘ ﻮﺗِﻰ ﺏ().(١ ِﻣﹾﺜ ﹶﻞ ﺍﻟﺬﱡﺑﺎ ِ ﻚ ﹶﻟﺘ ﹾﻠ ﻌﻦ ﻣﹶﻠﻌﻨﹰﺎ(. ﺸﻴﻄﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ :ﺇﻧ ﻭﰱ ﺣﺪﻳﺚ ﺁﺧﺮ) :ﺇ ﱠﻥ ﺍﻟ ﻌﺒ ﺪ ﺇﺫﹶﺍ ﹶﻟ ﻌ ﻦ ﺍﻟ ﻭﻣﺜﻞ ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﻘﺎﺋﻞ :ﺃﺧﺰﻯ ﺍﻟﻠﱠﻪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻗﺒﺢ ﺍﻟﱠﻠ ﻪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺈﻥ ﺫﻟﻚ ﻛﻠﻪ ﻳﻔﺮﺣﻪ ﻭﻳﻘﻮﻝ ﻋﻠﻢ ﺍﺑﻦ ﺁﺩﻡ ﺃﱏ ﻗﺪ ﻧﻠﺘﻪ ﺑﻘﻮﺗﻰ ،ﻭﺫﻟﻚ ﳑﺎ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺇﻏﻮﺍﺋﻪ ،ﻭﻻ ﻳﻔﻴﺪﻩ ﺷﻴﺌﺎﹰ ،ﻓﺄﺭﺷﺪ ﺍﻟﻨﱮ ج ﻣﻦ ﻣﺴﻪ ﺷﻰﺀ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﺬﻛﺮ ﺍﲰﻪ، ﻭﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻨﻪ ،ﻓﺈﻥ ﺫﻟﻚ ﺃﻧﻔﻊ ﻟﻪ ،ﻭﺃﻏﻴﻆ ﻟﻠﺸﻴﻄﺎﻥ ﻓﺼﻞ ﻓﻲ اﻟﻨﻬﻰ ﻋﻦ ﻗﻮل اﻟﺮﺟﻞ :ﺧﺒﺜﺖ ﻧﻔﺴﻰ
ﺖ ﺴ ﺖ ﻧ ﹾﻔﺴِﻰ ،ﻭﹶﻟ ِﻜ ﻦ ِﻟﻴﻘﹸ ﹾﻞ :ﹶﻟ ِﻘ ﻣِﻦ ﺫﻟﻚ :ﻴﻪ ج ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺍﻟﺮﺟﻞ ) :ﺧﺒﹶﺜ ﻆ ﺍﳋﹸﺒﺚ ﳌﺎ ﺖ ﻧﻔﺴﻰ ،ﻭﺳﺎﺀ ﺧﹸﻠﻘﹸﻬﺎ ،ﻓﻜﺮﻩ ﳍﻢ ﻟﻔ ﹶ ﻧ ﹾﻔﺴِﻰ() (٢ﻭﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ :ﺃﻯ :ﹶﻏﹶﺜ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﹸﺒﺢ ﻭﺍﻟﺸﻨﺎﻋﺔ ،ﻭﺃﺭﺷﺪﻫﻢ ﺇﱃ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﺴﻦ ،ﻭﻫﺠﺮﺍﻥ ﺍﻟﻘﺒﻴﺢ ،ﻭﺇﺑﺪﺍ ِﻝ ﺍﻟﻠﻔﻆ ﺍﳌﻜﺮﻭﻩ ﺑﺄﺣﺴﻦ ﻣﻨﻪ. ﺕ ﺍﻷﻣﺮ) :ﻟﹶﻮ ﺃﻧﻰ ﹶﻓ ﻌ ﹾﻠﺖ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ( ﻭﻣِﻦ ﺫﻟﻚ ﻴﻪ ج ﻋﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﺑﻌﺪ ﻓﻮﺍ ِ ﺸﻴﻄﹶﺎ ِﻥ( ﻭﺃﺭﺷﺪﻩ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻧﻔ ﻊ ﻟﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ، ﻭﻗﺎﻝ) :ﺇ ﱠﻥ )ﻟﻮ( ﺗ ﹾﻔﺘﺢ ﻋ ﻤ ﹶﻞ ﺍﻟ )(٣ ﺖ ﻛﺬﺍ ﺖ ﻓﻌﻠ ﻭﻫﻮ ﺃﻥ ﻳﻘﻮﻝ) :ﹶﻗ ﺪ ﺭ ﺍﻟﱠﻠ ﻪ ﻭﻣﺎ ﺷﺎ َﺀ ﹶﻓ ﻌ ﹶﻞ( ﻭﺫﻟﻚ ﻷﻥ ﻗﻮﻟﻪ :ﻟﻮ ﻛﻨ ﺖ ﻓﻴﻪ ،ﻛﻼ ﻡ ﻻ ﻳﺠﺪﻯ ﻋﻠﻴﻪ ﻓﺎﺋﺪ ﹰﺓ ﺍﻟﺒﺘﺔ، ﻭﻛﺬﺍ ،ﱂ ﻳ ﹸﻔﺘﻨِﻰ ﻣﺎ ﻓﺎﺗﲎ ،ﺃﻭ ﱂ ﺃﻗﻊ ﻓﻴﻤﺎ ﻭﻗﻌ ﻓﺈﻧﻪ ﻏ ﲑ ﻣﺴﺘﻘﺒِﻞ ﳌﺎ ﺍﺳﺘﺪﺑﺮ ﻣﻦ ﺃﻣﺮﻩ ،ﻭﻏ ﲑ ﻣﺴﺘﻘِﻴﻞ ﻋﹾﺜ ﺮﺗﻪ ﺑـ )ﻟﻮ( ،ﻭﰱ ﺿﻤﻦ )ﻟﻮ( ﺍﺩﻋﺎﺀ ﺃﻥ ﺍﻷﻣﺮ ﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﺪﺭﻩ ﰲ ﻧﻔﺴﻪ ،ﻟﻜﺎﻥ ﻏ ﲑ ﻣﺎ ﻗﻀﺎﻩ ﺍﻟﻠﱠﻪ ﻭﻗ ﺪﺭﻩ ﻭﺷﺎﺀﻩ ،ﻓﺈ ﱠﻥ ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٨٥)(٤٩٨٢ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٦٥ ،٧١ ،٥٩/٥ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٦٥/١٠ﻭﻣﺴﻠﻢ ) ،(٢٢٥١ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )،٢٣١ ،٢٠٩ ،٦٦ ،٥١/٦ .(٢٨١ ) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٢٦٦٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٧٩ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٧٠ ،٣٦٦/٢
٢٢٧ ﺖ ﻣﺎ ﻭﻗﻊ ﳑﺎ ﻳﺘﻤﻨﻰ ﺧﻼﻓﹶﻪ ﺇﳕﺎ ﻭﻗﻊ ﺑﻘﻀﺎﺀ ﺍﻟﻠﱠﻪ ﻭﹶﻗ ﺪﺭِﻩ ﻭﻣﺸﻴﺌﺘﻪ ،ﻓﺈﺫﺍ ﻗﺎﻝ :ﻟﻮ ﺃﱏ ﻓﻌﻠ ﻑ ﺍﳌﻘﺪﺭ ﺍﳌﻘﹾﻀ ﻰ ﻣﺤﺎﻝ ،ﻓﻘﺪ ﺗﻀﻤﻦ ﻑ ﻣﺎ ﻭﻗﻊ ﻓﻬﻮ ﻣﺤﺎﻝ ،ﺇﺫ ﺧﻼ ﻛﺬﺍ ،ﻟﻜﺎﻥ ﺧﻼ ﺴﻠﹶﻢ ﻣِﻦ ﻣﻌﺎﺭﺿﺘﻪ ﻼ ﻭﻣﺤﺎﻻﹰ ،ﻭﺇﻥ ﺳِﻠ ﻢ ﻣﻦ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺎﻟ ﹶﻘﺪﺭ ،ﱂ ﻳ ﻛﻼﻣﻪ ﻛﺬﺑﹰﺎ ﻭﺟﻬ ﹰ ﺖ ﻣﺎ ﹶﻗﺪﺭ ﺍﻟﱠﻠ ﻪ ﻋﻠ ﻰ. ﺑﻘﻮﻟﻪ :ﻟﻮ ﺃﱏ ﻓﻌﻠ ﺖ ﻛﺬﺍ ،ﻟﺪﻓﻌ ﺏ ﺍﻟﱴ ﲤﻨﺎﻫﺎ ﺃﻳﻀﹰﺎ ﻓﺈﻥ ﻗﻴﻞ :ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺭ ﺩ ﻟﻠ ﹶﻘﺪﺭ ﻭﻻ ﺟﺤ ﺪ ﻟﻪ ،ﺇﺫ ﺗﻠﻚ ﺍﻷﺳﺒﺎ ﺖ ﳍﺬﺍ ﺍﻟ ﹶﻘﺪﺭ ،ﻻﻧﺪﻓﻊ ﺑﻪ ﻋﻨﻰ ﺫﻟﻚ ﺍﻟ ﹶﻘ ﺪﺭ ،ﻓﺈﻥ ﺍﻟ ﹶﻘ ﺪ ﺭ ﻣِﻦ ﺍﻟ ﹶﻘﺪﺭ ،ﻓﻬﻮ ﻳﻘﻮﻝ :ﻟﻮ ﻭﻗﻔ ﺽ ﺑﺎﻟﺪﻭﺍﺀِ ،ﻭﻗﺪ ﺭ ﺍﻟﺬﻧﻮﺏ ﺑﺎﻟﺘﻮﺑﺔِ ،ﻭﻗﺪ ﺭ ﺍﻟﻌﺪ ﻭ ﻳﺪﻓﻊ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ،ﻛﻤﺎ ﻳﺪﻓﻊ ﹶﻗ ﺪﺭ ﺍﳌﺮ ِ ﺑﺎﳉﻬﺎﺩ ،ﻓﻜﻼﳘﺎ ﻣﻦ ﺍﻟ ﹶﻘﺪﺭ. ﻉ ﺍﻟ ﹶﻘﺪﺭ ﺍﳌﻜﺮﻭﻩ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ،ﻓﻼ ﺳﺒﻴ ﹶﻞ ﻗﻴﻞ :ﻫﺬﺍ ﺣﻖ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻳﻨﻔ ﻊ ﻗﺒﻞ ﻭﻗﻮ ِ ﺇﱃ ﺩﻓﻌﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺳﺒﻴ ﹲﻞ ﺇﱃ ﺩﻓﻌﻪ ﺃﻭ ﲣﻔﻴﻔﻪ ﺑ ﹶﻘﺪﺭ ﺁﺧﺮ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﻪ ﻣﻦ ﻗﻮﻟﻪ :ﻟﻮ ﺖ ﻓﻌﻠﺘﻪ ،ﺑﻞ ﻭﻇﻴﻔﺘﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ ﻳﺴﺘﻘﺒ ﹶﻞ ﻓﻌﻠﹶﻪ ﺍﻟﺬﻯ ﻳﺪﻓﻊ ﺑﻪ ﺃﻭ ﳜﻔﻒ ﺃﺛ ﺮ ﻣﺎ ﻛﻨ ﻭﻗﻊ ،ﻭﻻ ﻳﺘﻤﻨﻰ ﻣﺎ ﻻ ﻣﻄﻤﻊ ﰲ ﻭﻗﻮﻋﻪ ،ﻓﺈﻧﻪ ﻋﺠ ﺰ ﳏﺾ ،ﻭﺍﻟﻠﱠﻪ ﻳﻠﻮ ﻡ ﻋﻠﻰ ﺍﻟﻌﺠﺰ، ﻂ ﺍﻟﱠﻠ ﻪ ﺎ ﻣﺴﺒﺒﺎﺗِﻬﺎ ﻭﻳﺤﺐ ﺍﻟ ﹶﻜﻴﺲ ،ﻭﻳﺄﻣﺮ ﺑﻪ ،ﻭﺍﻟ ﹶﻜﻴﺲ :ﻫﻮ ﻣﺒﺎﺷﺮ ﹸﺓ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﺭﺑ ﹶ ﺍﻟﻨﺎﻓﻌﺔ ﻟﻠﻌﺒﺪ ﰲ ﻣﻌﺎﺷﻪ ﻭﻣﻌﺎﺩﻩ ،ﻓﻬﺬﻩ ﺗﻔﺘ ﺢ ﻋﻤﻞ ﺍﳋﲑِ ،ﻭﺃﻣﺎ ﺍﻟﻌﺠﺰ ،ﻓﺈﻧﻪ ﻳﻔﺘ ﺢ ﻋﻤ ﹶﻞ ﺠ ﺰ ﻋﻤﺎ ﻳﻨﻔﻌﻪ ،ﻭﺻﺎﺭ ﺇﱃ ﺍﻷﻣﺎﱏ ﺍﻟﺒﺎﻃِﻠﺔ ﺑﻘﻮﻟﻪ :ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ، ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﻋ ﱮ ﺖ ﹶﻛﺬﹶﺍ ،ﻳﻔﺘﺢ ﻋﻠﻴﻪ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺈﻥ ﺑﺎﺑﻪ ﺍﻟﻌﺠ ﺰ ﻭﺍﻟﻜﺴﻞ ،ﻭﳍﺬﺍ ﺍﺳﺘﻌﺎﺫ ﺍﻟﻨ ﻭﻟﻮ ﻓﻌﻠ ﺿﹶﻠﻊ ﺨﻞﹸ ،ﻭ ﳉﺒﻦ ،ﻭﺍﻟﺒ ﳊ ﺰﻥﹸ ،ﻭﺍ ﹸ ﺡ ﻛ ﱢﻞ ﺷﺮ ،ﻭﻳﺼﺪﺭ ﻋﻨﻬﻤﺎ ﺍﳍﻢ ،ﻭﺍ ﹶ ج ﻣﻨﻬﻤﺎ ،ﻭﳘﺎ ﻣﻔﺘﺎ ﺍﻟ ﺪﻳﻦِ ،ﻭ ﹶﻏﹶﻠﺒﺔﹸ ﺍﻟ ﺮﺟﺎﻝِ ،ﻓﻤﺼﺪﺭﻫﺎ ﻛﹸﻠﻬﺎ ﻋﻦ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﺴﻞ ،ﻭﻋﻨﻮﺍﺎ )ﻟﻮ( ،ﻓﻠﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱮ ج) :ﻓﺈﻥ )ﻟﻮ( ﺗﻔﺘ ﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ( ﻓﺎﳌﺘﻤﻨﻰ ﻣِﻦ ﺃﻋﺠﺰ ﺍﻟﻨﺎﺱ ﻭﺃﻓﻠﺴﻬﻢ، ﺱ ﺃﻣﻮﺍﻝ ﺍﳌﻔﺎﻟﻴﺲِ ،ﻭﺍﻟﻌﺠ ﺰ ﻣﻔﺘﺎﺡ ﹸﻛﻞﱢ ﺷﺮ. ﻓﺈﻥ ﺍﻟﺘﻤﲎ ﺭﺃ ﻭﺃﺻﻞ ﺍﳌﻌﺎﺻﻰ ﹸﻛﻠﻬﺎ ﺍﻟﻌﺠﺰ ،ﻓﺈﻥ ﺍﻟﻌﺒ ﺪ ﻳﻌﺠِﺰ ﻋﻦ ﺃﺳﺒﺎﺏ ﺃﻋﻤﺎ ِﻝ ﺍﻟﻄﺎﻋﺎﺕ ،ﻭﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﺗﺒ ِﻌﺪﻩ ﻋﻦ ﺍﳌﻌﺎﺻﻰ ،ﻭﲢﻮﻝ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ،ﻓﻴﻘ ﻊ ﰲ ﺍﳌﻌﺎﺻﻰ ،ﻓﺠﻤﻊ ﻫﺬﺍ ﺚ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﺳﺘﻌﺎﺫﺗﻪ -ج -ﺃﹸﺻﻮ ﹶﻝ ﺍﻟﺸﺮ ﻭﻓﺮﻭﻋﻪ ،ﻭﻣﺒﺎ ِﺩﻳﻪ ﻭﻏﺎﻳﺎﺗِﻪ ،ﻭﻣﻮﺍ ِﺭﺩﻩ ﺍﳊﺪﻳ ﹸ ﻭﻣﺼﺎﺩﺭﻩ ،ﻭﻫﻮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﲦﺎﱏ ﺧﺼﺎﻝ ،ﹸﻛﻞﱡ ﺧﺼﻠﺘﲔ ﻣﻨﻬﺎ ﻗﺮﻳﻨﺘﺎﻥ ﻓﻘﺎﻝ) :ﺃﻋﻮ ﹸﺫ ﺴ ﻢ ﺑﺎﻋﺘﺒﺎﺭ ﳊ ﺰ ِﻥ() (١ﻭﳘﺎ ﻗﺮﻳﻨﺎﻥ ،ﻓﺈﻥ ﺍﳌﻜﺮﻭﻩ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻳﻨﻘ ِ ﻚ ِﻣ ﻦ ﺍﳍ ﻢ ﻭﺍ ﹶ ِﺑ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٤٩ ،١٤٨/١١ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٨٠ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٥٨ ،٢٥٧/٨ﻭﺃﲪﺪ
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٢٢٨ ﳊ ﺰﻥﹶ ،ﻭﺇﻣﺎ ﺃﻥ ﺳﺒﺒﻪ ﺇﱃ ﻗﻤﺴﲔ ،ﻓﺈﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﺒﻪ ﺃﻣﺮﹰﺍ ﻣﺎﺿﻴﺎﹰ ،ﻓﻬﻮ ﻳﺤ ِﺪﺙﹸ ﺍ ﹶ ﻳﻜﻮﻥ ﺗﻮﻗﻊ ﺃﻣﺮ ﻣﺴﺘﻘﺒﻞ ،ﻓﻬﻮ ﻳﺤﺪِﺙ ﺍﳍﻢ ،ﻭﻛﻼﳘﺎ ﻣِﻦ ﺍﻟﻌﺠﺰ ،ﻓﺈﻥ ﻣﺎ ﻣﻀﻰ ﻻ ﻳﺪﻓﻊ ﺑﺎﳊﺰﻥ ،ﺑﻞ ﺑﺎﻟﺮﺿﻰ ،ﻭﺍﳊﻤﺪ ،ﻭﺍﻟﺼﱪ ،ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟ ﹶﻘﺪﺭ ،ﻭﻗﻮﻝ ﺍﻟﻌﺒﺪ :ﹶﻗ ﺪﺭ ﺍﻟﻠﱠ ِﻪ ﻭﻣﺎ ﺷﺎ َﺀ ﹶﻓ ﻌﻞﹶ ،ﻭﻣﺎ ﻳﺴﺘﻘﺒﻞ ﻻ ﻳﺪﻓﻊ ﺃﻳﻀﹰﺎ ﺑﺎﳍﻢ ،ﺑﻞ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺣﻴﻠﺔ ﰲ ﺩﻓﻌﻪ ،ﻓﻼ ﻳﻌﺠﺰ ﺲ ﻟﻪ ﻟﺒﺎﺳﻪ ،ﻭﻳﺄﺧ ﹸﺬ ﻟﻪ ﻋﻨﻪ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻟﻪ ﺣﻴﻠﺔ ﰲ ﺩﻓﻌﻪ ،ﻓﻼ ﳚﺰﻉ ﻣﻨﻪ ،ﻭﻳﻠﺒ ﺠ ﻦ ﲜﻨ ٍﺔ ﺣﺼﻴﻨﺔ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻟﺘﻮﻛﻞ، ﺴﺘ ِ ﺐ ﻟﻪ ﺃﹸﻫﺒﺘﻪ ﺍﻟﻼﺋﻘﺔ ﺑﻪ ،ﻭﻳ ﻋﺪﺗﻪ ،ﻭﻳﺘﺄ ﻫ ﻭﺍﻻﻧﻄﺮﺍﺡ ﺑﲔ ﻳﺪﻯ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻪ ﻭﺍﻟﺮﺿﻰ ﺑﻪ ﺭﺑﹰﺎ ﰲ ﻛﻞ ﺷﺊ ،ﻭﻻ ﻳﺮﺿﻰ ﺽ ﺑﻪ ﺭﺑﹰﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻓﻼ ﺑﻪ ﺭﺑﹰﺎ ﻓﻴﻤﺎ ﳛﺐ ﺩﻭﻥ ﻣﺎ ﻳﻜﺮﻩ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﻜﺬﺍ ،ﱂ ﻳﺮ ﳊ ﺰﻥﹸ ﻻ ﻳﻨ ﹶﻔﻌﺎ ِﻥ ﺍﻟﻌﺒﺪ ﺍﻟﺒﺘﺔ ،ﺑﻞ ﻣﻀ ﺮﺗﻬﻤﺎ ﻳﺮﺿﺎﻩ ﺍﻟﺮﺏ ﻟﻪ ﻋﺒﺪﹰﺍ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻓﺎﳍ ﻢ ﻭﺍ ﹶ ﲔ ﺍﻟﻌﺒ ِﺪ ﻭﺑﲔ ﺃﻛﺜ ﺮ ﻣﻦ ﻣﻨﻔﻌﺘﻬﻤﺎ ،ﻓﺈﻤﺎ ﻳﻀﻌﻔﺎﻥ ﺍﻟﻌﺰﻡ ،ﻭﻳﻮﻫﻨﺎﻥ ﺍﻟﻘﻠﺐ ،ﻭﳛﻮﻻﻥ ﺑ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻤﺎ ﻳﻨﻔﻌﻪ ،ﻭﻳﻘﻄﻌﺎﻥ ﻋﻠﻴﻪ ﻃﺮﻳ ﻖ ﺍﻟﺴﲑ ،ﺃﻭ ﻳﻨﻜﺴﺎﻧﻪ ﺇﱃ ﻭﺭﺍﺀ ،ﺃﻭ ﻳﻌﻮﻗﹶﺎِﻧ ِﻪ ﺤﺠﺒﺎﻧﻪ ﻋﻦ ﺍﻟ ﻌﹶﻠ ِﻢ ﺍﻟﺬﻯ ﻛﻠﱠﻤﺎ ﺭﺁﻩ ،ﴰﱠﺮ ﺇﻟﻴﻪ ،ﻭﺟ ﺪ ﰲ ﺳﲑﻩ ،ﻓﻬﻤﺎ ﺣِﻤﻞ ﻭﻳ ِﻘﻔﹶﺎﻧﻪ ،ﺃﻭ ﻳ ﺛﻘﻴﻞ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺴﺎﺋﺮ ،ﺑﻞ ﺇﻥ ﻋﺎﻗﻪ ﺍﳍ ﻢ ﻭﺍﳊﺰﻥ ﻋﻦ ﺷﻬﻮﺍﺗﻪ ﻭﺇﺭﺍﺩﺍﺗﻪ ﺍﻟﱴ ﺗﻀﺮ ﻩ ﰲ ﻣﻌﺎﺷﻪ ﻭﻣﻌﺎﺩﻩ ،ﺍﻧﺘﻔﻊ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺣﻜﻤﺔ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ﺃﻥ ﺳﻠﱠﻂ ﻫ ﹶﺬﻳﻦ ﺍﳉﻨ ﺪﻳ ِﻦ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻌﺮﺿﺔ ﻋﻨﻪ ،ﺍﻟﻔﺎﺭ ﹶﻏ ِﺔ ﻣﻦ ﳏﺒﺘﻪ ،ﻭﺧﻮﻓﻪ ،ﻭﺭﺟﺎﺋﻪ ،ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ، ﺲ ﺑﻪ ،ﻭﺍﻟﻔِﺮﺍﺭ ﺇﻟﻴﻪ ،ﻭﺍﻻﻧﻘﻄﺎﻉ ﺇﻟﻴﻪ ،ﻟﲑ ﺩﻫﺎ ﲟﺎ ﻳﺒﺘﻠﻴﻬﺎ ﺑﻪ ﻣﻦ ﺍﳍﻤﻮﻡ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ،ﻭﺍﻷُﻧ ِ ﻭﺍﻟﻐﻤﻮﻡِ ،ﻭﺍﻷﺣﺰﺍ ِﻥ ﻭﺍﻵﻻﻡ ﺍﻟﻘﻠﺒﻴﺔ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﻣﻌﺎﺻﻴﻬﺎ ﻭﺷﻬﻮﺍﺎ ﺍ ﹸﳌ ﺮﺩِﻳﺔ ،ﻭﻫﺬﻩ ﺍﻟﻘﻠﻮ ﺏ ﰲ ﺳﺠﻦ ﻣﻦ ﺍﳉﺤﻴﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﺎ ﺍﳋﲑ ،ﻛﺎﻥ ﺣﻈﱡﻬﺎ ﻣﻦ ﺳﺠﻦ ﺍﳉﺤﻴﻢ ﰲ ﻣﻌﺎﺩﻫﺎ ،ﻭﻻ ﺗﺰﺍﻝ ﰲ ﻫﺬﺍ ﺍﻟﺴﺠﻦ ﺣﱴ ﺗﺘﺨﻠﱠﺺ ﺇﱃ ﻓﻀﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻹﻗﺒﺎﻝ ﺐ ﺧﻮﺍﻃِﺮ ﺍﻟﻘﻠﺐ ﻭﻭﺳﺎﻭﺳﻪ ،ﲝﻴﺚ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ،ﻭﺍﻷُﻧﺲ ﺑﻪ ،ﻭﺟﻌﻞ ﳏﺒﺘﻪ ﰲ ﳏﻞ ﺩﺑﻴ ِ ﺝ ﺑﺬﻛﺮﻩ ،ﻫﻮ ﺍﳌﺴﺘﻮﱃ ﻋﻠﻰ ﺡ ﺑﻪ ﻭﺍﻻﺑﺘﻬﺎ ِﺫ ﹾﻛﺮﻩ ﺗﻌﺎﱃ ﻭ ﺣﺒﻪ ﻭﺧﻮﻓﹸﻪ ﻭﺭﺟﺎﺅﻩ ﻭﺍﻟﻔﺮ ﺍﻟﻘﻠﺐ ،ﺍﻟﻐﺎﻟ ﺐ ﻋﻠﻴﻪ ،ﺍﻟﺬﻯ ﻣﱴ ﻓﻘﺪﻩ ،ﻓﻘﺪ ﻗﹸﻮﺗﻪ ﺍﻟﺬﻯ ﻻ ﻗِﻮﺍﻡ ﻟﻪ ﺇﻻ ﺑﻪ ،ﻭﻻ ﺑﻘﺎﺀ ﻟﻪ ﺹ ﺍﻟﻘﻠﺐ ﻣﻦ ﻫﺬﻩ ﺍﻵﻻﻡ ﺍﻟﱴ ﻫﻰ ﺃﻋﻈ ﻢ ﺃﻣﺮﺍﺿِﻪ ﻭﺃﻓﺴﺪﻫﺎ ﻟﻪ ﺑﺪﻭﻧﻪ ،ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺧﻼ ِ ﻍ ﺇﻻ ﺑﺎﻟﻠﱠﻪ ﻭﺣﺪﻩ ،ﻓﺈﻧﻪ ﻻ ﻳﻮﺻِﻞ ﺇﻟﻴﻪ ﺇﻻ ﻫﻮ ،ﻭﻻ ﻳﺄﺗﻰ ﺑﺎﳊﺴﻨﺎﺕ ﺇﻻ ﺇﻻ ﺑﺬﻟﻚ ،ﻭﻻ ﺑﻼ ﹶ =
ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٤٠ ،٢٢٦ ،٢٢٠ ،١٥٩ ،١٢٢/٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(١٥٥٥
٢٢٩ ﻫﻮ ،ﻭﻻ ﻳﺼﺮِﻑ ﺍﻟﺴﻴﺌﺎﺕ ﺇﻻ ﻫﻮ ،ﻭﻻ ﻳ ﺪﻝﱡ ﻋﻠﻴﻪ ﺇﻻ ﻫﻮ ،ﻭﺇﺫﺍ ﺃﺭﺍ ﺩ ﻋﺒﺪﻩ ﻷﻣﺮ ،ﻫَﻴﹶﺄﻩ ﻟﻪ، ﻯ ﻣﻘﺎﻡ ﻛﺎﻥ ،ﻓﺒﺤﻤﺪﻩ ﻓﻤﻨﻪ ﺍﻹﳚﺎﺩ ،ﻭﻣﻨﻪ ﺍﻹﻋﺪﺍﺩ ،ﻭﻣﻨﻪ ﺍﻹﻣﺪﺍﺩ ،ﻭﺇﺫﺍ ﺃﻗﺎﻣﻪ ﰲ ﻣﻘﺎﻡ ﺃ ﺃﻗﺎﻣﻪ ﻓﻴﻪ ﻭﲝﻜﻤﺘﻪ ﺃﻗﺎﻣﻪ ﻓﻴﻪ ،ﻭﻻ ﻳﻠﻴﻖ ﺑﻪ ﻏﲑﻩ ﻭﻻ ﻳﺼﻠﹸﺢ ﻟﻪ ﺳﻮﺍﻩ ،ﻭﻻ ﻣﺎﻧِﻊ ﳌﺎ ﺃﻋﻄﻰ ﺍﻟﱠﻠﻪ ،ﻭﻻ ﻣﻌ ِﻄ ﻰ ﳌﺎ ﻣﻨﻊ ،ﻭﻻ ﳝﻨﻊ ﻋﺒﺪﻩ ﺣﻘﹰﺎ ﻫﻮ ﻟﻠﻌﺒﺪ ،ﻓﻴﻜﻮﻥ ﲟﻨﻌﻪ ﻇﺎﳌﹰﺎ ﻟﻪ ،ﺑﻞ ﺇﳕﺎ ﻣﻨﻌﻪ ﻟِﻴﺘﻮﺳﻞ ﺇﻟﻴﻪ ﲟﺤﺎﺑﻪ ﻟﻴﻌﺒﺪﻩ ،ﻭﻟﻴﺘﻀﺮﻉ ﺇﻟﻴﻪ ،ﻭﻳﺘﺬﻟﱠﻞ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻳﺘﻤﻠﱠﻘﻪ ،ﻭﻳﻌﻄﻰ ﻓﻘﺮﻩ ﺇﻟﻴﻪ ﺣﻘﱠﻪ ،ﲝﻴﺚ ﻳﺸﻬﺪ ﰲ ﻛﻞ ﺫ ﺭ ٍﺓ ﻣﻦ ﹶﺫﺭﺍﺗﻪ ﺍﻟﺒﺎﻃﻨ ِﺔ ﻭﺍﻟﻈﺎﻫﺮ ِﺓ ﻓﺎﻗﺔ ﺗﺎﻣ ﹰﺔ ﺇﻟﻴﻪ ﻋﻠﻰ ﺗﻌﺎﻗﹸﺐ ﺏ ﻋﺒﺪﻩ ﻣﺎ ﺍﻷﻧﻔﺎﺱ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗ ﻊ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﺇﻥ ﱂ ﻳﺸﻬﺪﻩ ﺍﻟﻌﺒ ﺪ ﻓﻠﻢ ﳝﻨﻊ ﺍﻟﺮ ﻼ ﻣﻨﻪ ،ﻭﻻ ﻧﻘﺼﹰﺎ ﻣِﻦ ﺧﺰﺍﺋﻨﻪ ،ﻭﻻ ﺍﺳﺘﺌﺜﺎﺭﹰﺍ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺣﻖ ﻟﻠﻌﺒﺪ ،ﺑﻞ ﺍﻟﻌﺒ ﺪ ﳏﺘﺎﺝ ﺇﻟﻴﻪ ﲞ ﹰ ﺠﺒ ﺮﻩ ﺑﺎﻻﻧﻜﺴﺎﺭ ﺑﲔ ﻳﺪﻳﻪ، ﻣﻨﻌﻪ ﻟﲑﺩﻩ ﺇﻟﻴﻪ ،ﻭﻟِﻴﻌﺰﻩ ﺑﺎﻟﺘ ﹶﺬﻟﱡ ِﻞ ﻟﻪ ،ﻭﻟﻴﻐﻨﻴﻪ ﺑﺎﻻﻓﺘﻘﺎﺭ ﺇﻟﻴﻪ ،ﻭِﻟﻴ ﻭﻟﻴﺬﻳﻘﹶﻪ ﲟﺮﺍﺭ ِﺓ ﺍﳌﻨﻊ ﺣﻼﻭ ﹶﺓ ﺍﳋﻀﻮﻉ ﻟﻪ ،ﻭﻟﺬ ﹶﺓ ﺍﻟﻔﻘﺮ ﺇﻟﻴﻪ ،ﻭﻟﻴﻠﺒﺴﻪ ﺧﻠﻌﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻭﻳﻮﻟﱢﻴﻪ ﺸ ِﻬ ﺪﻩ ﺣﻜﻤﺘﻪ ﰲ ﻗﹸﺪﺭﺗﻪ ،ﻭﺭﲪﺘﻪ ﰲ ﻋﺰﺗﻪ ،ﻭِﺑﺮﻩ ﻭﻟﻄﻔﹶﻪ ﰲ ﻑ ﺍﻟﻮﻻﻳﺎﺕ ،ﻭِﻟﻴ ﺑﻌﺰ ﻟﻪ ﺃﺷﺮ ﻂ ﻗﻬﺮﻩ ،ﻭﺃ ﱠﻥ ﻣﻨﻌﻪ ﻋﻄﺎﺀٌ ،ﻭﻋﺰﻟﹶﻪ ﺗﻮﻟﻴﺔ ،ﻭﻋﻘﻮﺑﺘﻪ ﺗﺄﺩﻳﺐ ،ﻭﺍﻣﺘﺤﺎﻧﻪ ﳏﺒ ﹲﺔ ﻭﻋﻄﻴﺔ ،ﻭﺗﺴﻠﻴ ﹶ ﺃﻋﺪﺍﺋﻪ ﻋﻠﻴﻪ ﺳﺎﺋ ﻖ ﻳﺴﻮﻗﻪ ﺑﻪ ﺇﻟﻴﻪ. ﻭﺑﺎﳉﻤﻠﺔ ﻓﻼ ﻳﻠﻴﻖ ﺑﺎﻟﻌﺒﺪ ﻏﲑ ﻣﺎ ﺃﻗﻴﻢ ﻓﻴﻪ ،ﻭﺣﻜﻤﺘ ﻪ ﻭﲪﺪﻩ ﺃﻗﺎﻣﺎﻩ ﰲ ﻣﻘﺎﻣﻪ ﺍﻟﺬﻯ ﻻ ﺚ ﳚﻌ ﹸﻞ ﻣﻮﺍﻗ ﻊ ﻋﻄﺎِﺋ ِﻪ ﻭﻓﻀﻠﻪ، ﺤﺴﻦ ﺃﻥ ﻳﺘﺨﻄﱠﺎﻩ ،ﻭﺍﻟﱠﻠ ﻪ ﺃﻋﻠ ﻢ ﺣﻴ ﹸ ﻳﻠﻴ ﻖ ﺑﻪ ِﺳﻮﺍﻩ ،ﻭﻻ ﻳ ﺾ ﱢﻟﻴﻘﹸﻮﻟﹸﻮﺍ ﹶﺃ ﻫﺆ ﹶﻻ ِﺀ ﻣ ﻦ ﺍﻟﱠﻠ ﻪ ﻚ ﹶﻓﺘﻨﺎ ﺑ ﻌﻀﻬﻢ ِﺑﺒ ﻌ ٍ ﺚ ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ ﴿ ﻭ ﹶﻛ ﹶﺬِﻟ ﻭﺍﻟﱠﻠ ﻪ ﺃﻋﻠ ﻢ ﺣﻴ ﹸ ﺲ ﺍﻟﱠﻠ ﻪ ﺑﹶﺄ ﻋﹶﻠ ﻢ ﺑِﺎﻟﺸﺎﻛِﺮﺑ ﻦ﴾ ]ﺍﻷﻧﻌﺎﻡ ،[٥٣ :ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠ ﻢ ﲟﻮﺍﻗﻊ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﻦ ﺑﻴِﻨﻨﺎ ،ﺃﹶﻟﻴ ﺍﻟﻔﻀﻞ ،ﻭﳏﺎ ﱢﻝ ﺍﻟﺘﺨﺼﻴﺺ ،ﻭﳏﺎ ﱢﻝ ﺍﳊِﺮﻣﺎﻥ ،ﻓﺒﺤﻤﺪﻩ ﻭﺣﻜﻤﺘﻪ ﺃﻋﻄﻰ ،ﻭﲝﻤﺪﻩ ﻭﺣﻜﻤﺘﻪ ﺣﺮﻡ ،ﻓﻤﻦ ﺭﺩﻩ ﺍﳌﻨ ﻊ ﺇﱃ ﺍﻻﻓﺘﻘﺎﺭ ﺇﻟﻴﻪ ﻭﺍﻟﺘﺬﻟﱡ ِﻞ ﻟﻪ ،ﻭﲤﻠﱡﻘﻪِ ،ﺍﻧﻘﻠﺐ ﺍﳌﻨ ﻊ ﰲ ﺣﻘﻪ ﻋﻄﺎﺀﺍﹰ، ﻭﻣﻦ ﺷﻐﻠﻪ ﻋﻄﺎﺅﻩ ،ﻭﻗﻄﻌﻪ ﻋﻨﻪ ،ﺍﻧﻘﻠﺐ ﺍﻟﻌﻄﺎ ُﺀ ﰲ ﺣﻘﱢﻪ ﻣﻨﻌﺎﹰ ،ﻓﻜﻞﱡ ﻣﺎ ﺷﻐﻞ ﺍﻟﻌﺒ ﺪ ﻋﻦ ﺍﻟﻠﱠﻪ ،ﻓﻬﻮ ﻣﺸﺆﻭﻡ ﻋﻠﻴﻪ ،ﻭﻛﻞﱡ ﻣﺎ ﺭﺩﻩ ﺇﻟﻴﻪ ﻓﻬﻮ ﺭﲪﺔ ﺑﻪ ،ﻭﺍﻟﺮ ﺏ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﻣﻦ ﻋﺒﺪﻩ ﺃﻥ ﻳﻔﻌﻞ ،ﻭﻻ ﻳﻘﻊ ﺍﻟﻔﻌ ﹸﻞ ﺣﱴ ﻳﺮﻳﺪ ﺳﺒﺤﺎﻧﻪ ﻣِﻦ ﻧﻔﺴﻪ ﺃﻥ ﻳﻌﻴﻨﻪ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺃﺭﺍﺩ ﻣﻨﺎ ﺍﻻﺳﺘﻘﺎﻣ ﹶﺔ ﺩﺍﺋﻤﺎﹰ ،ﻭﺍﲣﺎ ﹶﺫ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻪ ،ﻭﺃﺧﱪﻧﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﺮﺍ ﺩ ﻻ ﻳﻘﻊ ﺣﱴ ﻳﺮﻳﺪ ﻣﻦ ﻧﻔﺴﻪ ﺇﻋﺎﻧﺘﻨﺎ ﻋﻠﻴﻬﺎ ﻭﻣﺸﻴﺌﺘﻪ ﻟﻨﺎ ،ﻓﻬﻤﺎ ﺇﺭﺍﺩﺗﺎﻥ :ﺇﺭﺍﺩﺓ ﻣﻦ ﻋﺒﺪﻩ ﺃﻥ ﻳﻔﻌﻞ ،ﻭﺇﺭﺍﺩﺓ ﻣﻦ ﻧﻔﺴﻪ ﺃﻥ ﻳﻌﻴﻨﻪ ،ﻭﻻ ﺳﺒﻴ ﹶﻞ ﻟﻪ ﺇﱃ ﺍﻟﻔﻌﻞ ﺇﻻ ﺬﻩ ﺍﻹﺭﺍﺩﺓ ،ﻭﻻ ﳝﻠِﻚ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ: ﲔ﴾ ]ﺍﻟﺘﻜﻮﻳﺮ [٢٩ :ﻓﺈﻥ ﻛﺎﻥ ﻣﻊ ﺍﻟﻌﺒﺪ ﺭﻭﺡ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﴿ ﻭﻣﺎ ﺗﺸﺎ ُﺀﻭ ﹶﻥ ﺇ ﱠﻻ ﺃﹶﻥ ﻳﺸﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﺭ ﺃﺧﺮﻯ ،ﻧِﺴﺒﺘﻬﺎ ﺇﱃ ﺭﻭﺣﻪ ،ﻛﻨﺴﺒﺔ ﺭﻭﺣِﻪ ﺇﱃ ﺑﺪﻧﻪ ﻳﺴﺘﺪﻋﻰ ﺎ ﺇﺭﺍ ﺩ ﹶﺓ ﺍﻟﻠﱠﻪ ﻣﻦ ﻧﻔﺴﻪ ﺃﻥ
٢٣٠ ﻳﻔﻌ ﹶﻞ ﺑﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﻪ ﺍﻟﻌﺒ ﺪ ﻓﺎﻋﻼﹰ ،ﻭﺇﻻ ﻓﻤﺤﻠﱡﻪ ﻏﲑ ﻗﺎﺑ ٍﻞ ﻟﻠﻌﻄﺎﺀ ،ﻭﻟﻴﺲ ﻣﻌﻪ ﺇﻧﺎﺀ ﻳﻮﺿﻊ ﻓﻴﻪ ﺍﻟﻌﻄﺎﺀُ ،ﻓﻤﻦ ﺟﺎﺀ ﺑﻐﲑ ﺇﻧﺎﺀٍ ،ﺭﺟﻊ ﺑﺎﳊِﺮﻣﺎﻥِ ،ﻭﻻ ﻳﻠﻮﻣ ﻦ ﺇﻻ ﻧﻔﺴﻪ. ﺴﻞِ، ﳊ ﺰﻥِ ،ﻭﳘﺎ ﻗﺮﻳﻨﺎﻥِ ،ﻭ ِﻣ ﻦ ﺍﻟﻌﺠ ِﺰ ﻭﺍﻟ ﹶﻜ ﻭﺍﳌﻘﺼﻮ ﺩ ﺃ ﱠﻥ ﺍﻟﻨﱮ ج ﺍﺳﺘﻌﺎﺫ ﻣِﻦ ﺍﳍ ﻢ ﻭﺍ ﹶ ﻭﳘﺎ ﻗﺮﻳﻨﺎﻥ ،ﻓﺈ ﱠﻥ ﺗﺨﻠﱡ ﻒ ﻛﻤﺎ ِﻝ ﺍﻟﻌﺒﺪ ﻭﺻﻼ ِﺣ ِﻪ ﻋﻨﻪ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟِﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻴﻪ، ﻓﻬﻮ ﻋﺠﺰ ،ﺃﻭ ﻳﻜﻮ ﹶﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻪ ،ﻟﻜﻦ ﻻ ﻳﺮﻳ ﺪ ﻓﻬﻮ ﻛﺴﻞ ،ﻭﻳﻨﺸﺄ ﻋﻦ ﻫﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ، ﺕ ﹸﻛﻞﱢ ﺧﲑ ،ﻭﺣﺼﻮ ﹸﻝ ﻛ ﱢﻞ ﺷﺮ ،ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺸﺮ ﺗﻌﻄﻴﻠﹸﻪ ﻋﻦ ﺍﻟﻨﻔﻊ ﺑﺒﺪﻧﻪ ،ﻭﻫﻮ ﻓﻮﺍ ﺍﳉﱭ ،ﻭﻋﻦ ﺍﻟﻨﻔﻊ ﲟﺎﻟﻪ ،ﻭﻫﻮ ﺍﻟﺒﺨﻞ ،ﰒ ﻳﻨﺸﺄ ﻟﻪ ﺑﺬﻟﻚ ﻏﻠﺒﺘﺎﻥ :ﻏﻠﺒﺔ ﲝﻖ ،ﻭﻫﻰ ﻏﻠﺒﺔ ﺍﻟ ﺪﻳﻦ ،ﻭﻏﻠﺒﺔ ﺑﺒﺎﻃﻞ ،ﻭﻫﻰ ﻏﻠﺒ ﹸﺔ ﺍﻟ ﺮﺟﺎﻝ ،ﻭﻛﻞﱡ ﻫﺬﻩ ﺍﳌﻔﺎﺳﺪ ﲦﺮﺓ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﺴﻞ ،ﻭﻣﻦ ﺴِﺒ ﻰ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴ ِﺢ ﻟﻠﺮﺟﻞ ﺍﻟﺬﻯ ﻗﻀﻰ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ :ﺣ ﻚ ﺃ ﻣ ﺮ ﹶﻓ ﹸﻘ ﹾﻞ: ﻚ ﺑﺎﻟ ﹶﻜﻴﺲِ ،ﻓﺈﺫﹶﺍ ﹶﻏﹶﻠﺒ ﺠﺰِ ،ﻭﹶﻟ ِﻜ ﻦ ﻋﹶﻠﻴ ﺍﻟ ﻮﻛِﻴﻞﹸ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻠﹸﻮ ﻡ ﻋﻠﹶﻰ ﺍﻟ ﻌ ﺴِﺒ ﻰ ﺍﻟﱠﻠ ﻪ ﻭﻧِﻌ ﻢ ﺍﻟﻮﻛﻴ ﹸﻞ ﺑﻌﺪ ﻋﺠﺰﻩ ﻋﻦ ﺴِﺒ ﻰ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﻟ ﻮﻛِﻴ ﹸﻞ() ،(١ﻓﻬﺬﺍ ﻗﺎﻝ :ﺣ ﺣ ﺏ ﺍﻟﱴ ﻳﻜﻮﻥ ﺎ ﹶﻛﻴﺴﺎﹰ، ﺍﻟ ﹶﻜﻴﺲ ﺍﻟﺬﻯ ﻟﻮ ﻗﺎﻡ ﺑﻪ ،ﻟﻘﻀﻰ ﻟﻪ ﻋﻠﻰ ﺧﺼﻤﻪ ،ﻓﻠﻮ ﻓﻌ ﹶﻞ ﺍﻷﺳﺒﺎ ﺴِﺒ ﻰ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﻟﻮﻛﻴﻞﹸ ،ﻟﻜﺎﻧﺖ ﺍﻟﻜﻠﻤ ﹸﺔ ﻗﺪ ﻭﻗﻌﺖ ﻣﻮﻗﻌﻬﺎ ،ﻛﻤﺎ ﺃﻥ ﺐ ﻓﻘﺎﻝ :ﺣ ﱠﰒ ﻏﹸِﻠ ﺠ ﺰ ﺑﺘﺮﻛِﻬﺎ ،ﻭﻻ ﺑﺘﺮ ِﻙ ﺷﺊ ﻣﻨﻬﺎ ،ﰒ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞﹶ ،ﳌﺎ ﻓﻌﻞ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺄﻣﻮ ﺭ ﺎ ،ﻭﱂ ﻳﻌ ِ ﺴِﺒ ﻰ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﻟﻮﻛﻴﻞﹸ) (٢ﻓﻮﻗﻌﺖ ﻏﻠﺒ ﻪ ﻋﺪﻭﻩ ،ﻭﺃﻟ ﹶﻘﻮﻩ ﰲ ﺍﻟﻨﺎﺭ ،ﻗﺎﻝ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ :ﺣ ﺍﻟﻜﻠﻤ ﹸﺔ ﻣﻮﻗﻌﻬﺎ ،ﻭﺍﺳﺘﻘﺮﺕ ﰲ ﻣﻈﺎﻧﻬﺎ ،ﻓﺄﺛﱠﺮﺕ ﺃﺛﺮﻫﺎ ،ﻭﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻘﺘﻀﺎﻫﺎ. ﻭﻛﺬﻟﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻳﻮﻡ ﹸﺃﺣﺪ ﳌﺎ ﻗﻴﻞ ﳍﻢ ﺑﻌﺪ ﺇﻧﺼﺮﺍﻓﻬﻢ ﻣﻦ ﹸﺃﺣﺪ :ﺇﻥ ﺲ ﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ،ﻓﺘﺠﻬﺰﻭﺍ ﻭﺧﺮﺟﻮﺍ ﻟﻠﻘﺎﺀ ﻋﺪﻭﻫﻢ ،ﻭﺃﻋﻄﹶﻮﻫﻢ ﺍﻟ ﹶﻜﻴ ﺍﻟﻨﺎ ﺴﺒﻨﺎ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﻟﻮﻛﻴ ﹸﻞ. ﻣﻦ ﻧﻔﻮﺳﻬﻢ ،ﰒ ﻗﺎﻟﻮﺍ :ﺣ ﺠ ﻌ ﹾﻞ ﱠﻟ ﻪ ﻓﺄﺛﺮﺕ ﺍﻟﻜﻠِﻤﺔ ﺃﺛ ﺮﻫﺎ ،ﻭﺍﻗﺘﻀﺖ ﻣﻮﺟﺒﻬﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻣﻦ ﻳﺘ ِﻖ ﺍﻟﻠﱠ ﻪ ﻳ ﺴﺐ] ﴾ﺍﻟﻄﻼﻕ ،[٣-٢ :ﻭﻣﻦ ﻳﺘﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓﻬ ﻮ ﺤﺘ ِ ﺨﺮﺟﹰﺎ * ﻭﻳ ﺮﺯ ﹾﻗﻪِ ﻣ ﻦ ﺣﻴﺚﹸ ﻻ ﻳ ﻣ ﺴﺒﻪ ﻓﺠﻌﻞ ﺍﻟﺘﻮﻛﻞ ﺑﻌﺪ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺬﻯ ﻫﻮ ﻗﻴﺎ ﻡ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺄﻣﻮﺭ ﺎ ،ﻓﺤﻴﻨﺌﺬ ﺇﻥ ﺗﻮﻛﱠﻞ ﺣ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ ،ﻭﻛﻤﺎ ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ﴿ :ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠﻪ ،ﻭ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓ ﹾﻠﻴﺘ ﻮﻛﱠ ِﻞ ﺍ ﹸﳌ ﺆ ِﻣﻨﻮ ﹶﻥ﴾ ]ﺍﳌﺎﺋﺪﺓ [١١ :ﻓﺎﻟﺘﻮﻛﻞ ﻭﺍﳊﺴﺐ ﺑﺪﻭﻥ ﻗﻴﺎﻡ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺄﻣﻮﺭ ﺎ ﻋﺠﺰ ﳏﺾ، ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٦٢٧ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٥ ،٢٤/٦ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٧٢/٨
٢٣١ ﻉ ﻣﻦ ﺍﻟﺘﻮﻛﻞ ،ﻓﻬﻮ ﺗﻮﻛﱡﻞ ﻋﺠﺰ ،ﻓﻼ ﻳﻨﺒﻐﻰ ﻟﻠﻌﺒﺪ ﺃﻥ ﳚﻌ ﹶﻞ ﺗﻮﻛﱡﹶﻠ ﻪ ﻓﺈﻥ ﻛﺎﻥ ﻣﺸﻮﺑﹰﺎ ﺑﻨﻮ ٍ ﻋﺠﺰﺍﹰ ،ﻭﻻ ﳚﻌ ﹶﻞ ﻋﺠﺰﻩ ﺗﻮﻛﻼﹰ ،ﺑﻞ ﳚﻌﻞ ﺗﻮﻛﱡﻠﹶﻪ ﻣِﻦ ﲨﻠﺔ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺄﻣﻮﺭ ﺎ ﺍﻟﱴ ﻻ ﻳِﺘ ﻢ ﺍﳌﻘﺼﻮ ﺩ ﺇﻻ ﺎ ﻛﻠﱢﻬﺎ. ﻭﻣﻦ ﻫﺎﻫﻨﺎ ﻏﻠﻂ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺇﺣﺪﺍﳘﺎ :ﺯﻋﻤﺖ ﺃﻥ ﺍﻟﺘﻮﻛ ﹶﻞ ﻭﺣﺪﻩ ﺳﺒﺐ ﻑ ﰲ ﺣﺼﻮﻝ ﺍﳌﺮﺍﺩ ،ﻓﻌﻄﱠﻠﺖ ﻟﻪ ﺍﻷﺳﺒﺎ ﻣﺴﺘﻘ ﹼﻞ ﻛﺎ ٍ ﺏ ﺍﻟﱴ ﺍﻗﺘﻀﺘﻬﺎ ﺣِﻜﻤﺔﹸ ﺍﻟﻠﱠﻪ ﺍﳌﻮﺻﻠﺔ ﻒ ﺿﻌ ﺇﱃ ﻣﺴﺒﺒﺎﺎ ،ﻓﻮﻗﻌﻮﺍ ﰲ ﻧﻮﻉ ﺗﻔﺮﻳﻂ ﻭﻋﺠﺰ ﲝﺴﺐ ﻣﺎ ﻋﻄﱠﻠﻮﺍ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ،ﻭ ﺗﻮﻛﱡﻠﹸﻬﻢ ﻣﻦ ﺣﻴﺚ ﻇﻨﻮﺍ ﻗﻮﺗﻪ ﺑﺎﻧﻔﺮﺍﺩﻩ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ،ﻓﺠﻤﻌﻮﺍ ﺍﳍ ﻢ ﹸﻛﻠﱠﻪ ﻭﺻﻴﺮﻭﻩ ﳘﹰﺎ ﻒ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،ﻓﻜﻠﻤﺎ ﻭﺍﺣﺪﺍﹰ ،ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻗﻮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ،ﻓﻔﻴﻪ ﺿﻌ ﻂ ﰲ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ ﻫﻮ ﳏﻞﱡ ﺍﻟﺘﻮﻛﻞ ،ﻓﺈﻥ ﺐ ﺍﻟﺘﻮﻛﻞ ﺑﺈﻓﺮﺍﺩﻩ ،ﺃﺿﻌﻔﻪ ﺍﻟﺘﻔﺮﻳ ﹸ ﻗﻮﻯ ﺟﺎﻧ ﺙ ﺍﻟﺬﻯ ﺷﻖ ﺍﻟﺘﻮﻛ ﹶﻞ ﳏﻠﱡﻪ ﺍﻷﺳﺒﺎﺏ ،ﻭﻛﻤﺎﻟﹸﻪ ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻬﺎ ،ﻭﻫﺬﺍ ﻛﺘﻮﻛﻞ ﺍﳊﺮﺍ ِ ﺍﻷﺭﺽ ،ﻭﺃﻟﻘﻰ ﻓﻴﻬﺎ ﺍﻟﺒِﺬﺭ ،ﻓﺘﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﰲ ﺯﺭﻋﻪ ﻭﺇﻧﺒﺎﺗِﻪ ،ﻓﻬﺬﺍ ﻗﺪ ﺃﻋﻄﻰ ﺍﻟﺘﻮﻛﱡﻞ ﺣﻘﻪ ،ﻭﱂ ﻳﻀﻌﻒ ﺗﻮﻛﱡﻠﻪ ﺑﺘﻌﻄﻴﻞ ﺍﻷﺭﺽ ﻭﲣﻠﻴﺘﻬﺎ ﺑﻮﺭﺍﹰ ،ﻭﻛﺬﻟﻚ ﺗﻮﻛﱡﻞ ﺍﳌﺴﺎﻓﺮ ﰲ ﻗﻄﻊ ﺴﻴﺮِ ،ﻭﺗﻮﻛﱡﻞ ﺍﻷﻛﻴﺎﺱ ﰲ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻔﻮ ِﺯ ﺑﺜﻮﺍﺑﻪ ﻣﻊ ﺍﳌﺴﺎﻓﺔ ﻣﻊ ِﺟﺪﻩ ﰲ ﺍﻟ ﺐ ﻣﻦ ﺴ ﺐ ﻋﻠﻴﻪ ﺃﺛﺮﻩ ،ﻭﻳﻜﻮﻥ ﺍﻟﱠﻠ ﻪ ﺣ ﺍﺟﺘﻬﺎﺩﻫﻢ ﰲ ﻃﺎﻋﺘﻪ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﻮﻛ ﹸﻞ ﺍﻟﺬﻯ ﻳﺘﺮﺗ ﺐ ﺻﺎﺣِﺒﻪ، ﺴ ﺐ ﻋﻠﻴﻪ ﺃﺛﺮﻩ ،ﻭﻟﻴﺲ ﺍﻟﻠﱠﻪ ﺣ ﻗﺎﻡ ﺑﻪ .ﻭﺃﻣﺎ ﺗﻮﻛ ﹸﻞ ﺍﻟﻌﺠﺰ ﻭﺍﻟﺘﻔﺮﻳﻂِ ،ﻓﻼ ﻳﺘﺮﺗ ﺴ ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺣ ﺐ ﺍﳌﺘﻮﻛﱢﻞ ﻋﻠﻴﻪ ﺇﺫﺍ ﺍﺗﻘﺎﻩ ،ﻭﺗﻘﻮﺍﻩ ﻓﻌ ﹸﻞ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺄﻣﻮﺭ ﺎ ،ﻻ ﺇﺿﺎﻋﺘﻬﺎ. ﻁ ﺍﳌﺴﺒﺒﺎﺕ ﺎ ﺷﺮﻋﹰﺎ ﻭﻗﺪﺭﺍﹰ، ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﱴ ﻗﺎﻣﺖ ﺑﺎﻷﺳﺒﺎﺏ ،ﻭﺭﺃﺕ ﺍﺭﺗﺒﺎ ﹶ ﻭﺃﻋﺮﺿﺖ ﻋﻦ ﺟﺎﻧﺐ ﺍﻟﺘﻮﻛﻞ ،ﻭﻫﺬﻩ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﻭﺇﻥ ﻧﺎﻟﺖ ﲟﺎ ﻓﻌﻠﺘﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻣﺎ ﻧﺎﻟﺘﻪ، ﻓﻠﻴﺲ ﳍﺎ ﻗﻮ ﹸﺓ ﺃﺻﺤﺎ ِ ﺏ ﺍﻟﺘﻮﻛﻞ ،ﻭﻻ ﻋﻮ ﹸﻥ ﺍﻟﻠﱠﻪ ﳍﻢ ﻭﻛﻔﺎﻳﺘﻪ ﺇﻳﺎﻫﻢ ﻭﺩﻓﺎﻋﻪ ﻋﻨﻬﻢ ،ﺑﻞ ﻫﻰ ﳐﺬﻭﻟ ﹲﺔ ﻋﺎﺟﺰﺓ ﲝﺴﺐ ﻣﺎ ﻓﺎﺎ ﻣﻦ ﺍﻟﺘﻮﻛﹼﻞ. ﺴﻠﹶﻒ :ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ﺾ ﺍﻟ ﻓﺎﻟﻘﻮ ﹸﺓ ﻛﻞﱡ ﺍﻟ ﹸﻘﻮﺓ ﰲ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌ ﺴﺐ ﻭﺍﻟﺪﻓﻊ ﳊ ﺃﻗﻮﻯ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺘﻮﻛﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ،ﻓﺎﻟﻘﻮ ﹸﺓ ﻣﻀﻤﻮﻧﺔ ﻟﻠﻤﺘﻮﻛﱢﻞ ،ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍ ﹶ ﻋﻨﻪ ،ﻭﺇﳕﺎ ﻳﻨﻘﹸﺺ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ ﺑﻘﺪﺭ ﻣﺎ ﻳﻨﻘﹸﺺ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺘﻮﻛﻞ ،ﻭﺇﻻ ﻓﻤﻊ ﲢﻘﻘﻪ ﻤﺎ ﻻ ﺑﺪ ﺃﻥ ﳚﻌﻞ ﺍﻟﻠﱠﻪ ﻟﻪ ﳐﺮﺟﹰﺎ ﻣِﻦ ﹸﻛﻞﱢ ﻣﺎ ﺿﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﻳﻜﻮ ﹸﻥ ﺍﻟﱠﻠ ﻪ ﺣﺴﺒﻪ ﻭﻛﺎﻓﻴﻪ ،ﻭﺍﳌﻘﺼﻮ ﺩ ﺃﻥ ﺍﻟﻨﱮ ج ﺃﺭﺷﺪ ﺍﻟﻌﺒ ﺪ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﻏﺎﻳ ﹸﺔ ﻛﻤﺎﻟﻪ ،ﻭﻧﻴ ﹸﻞ ﻣﻄﻠﻮﺑﻪ ،ﺃﻥ ﺴِﺒ ﻰ ﺍﻟﱠﻠ ﻪ ﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻪ ،ﻭﻳﺒ ﹸﺬ ﹶﻝ ﻓﻴﻪ ﺟﻬﺪﻩ ،ﻭﺣﻴﻨﺌﺬ ﻳﻨﻔﻌﻪ ﺍﻟﺘﺤﺴﺐ ﻭﻗﻮ ﹸﻝ ) :ﺣ ﳛﺮ
٢٣٢ ﺴﺒِﻰ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﻭِﻧ ﻌ ﻢ ﺍﻟﻮﻛﻴ ﹸﻞ( ﲞﻼﻑ ﻣﻦ ﻋﺠﺰ ﻭﻓﺮﻁ ﺣﱴ ﻓﺎﺗﺘﻪ ﻣﺼﻠﺤﺘﻪ ،ﰒ ﻗﺎﻝ ):ﺣ ﺴﺐ ﻣﻦ ﺍﺗﻘﺎﻩ، ﺴﺒﻪ ،ﻓﺈﳕﺎ ﻫﻮ ﺣ ﺍﻟﻮﻛﻴ ٌﹸﻞ( ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻳﻠﻮﻣﻪ ،ﻭﻻ ﻳﻜﻮﻥ ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﺣ ﻭﺗﻮﻛﱠﻞ ﻋﻠﻴﻪ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟ ﱢﺬآْﺮ
ﱮ ج ﺃﻛﻤ ﹶﻞ ﺍﳋﻠﻖ ِﺫﻛﹾﺮﹰﺍ ﻟﻠﹼﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﺑﻞ ﻛﺎﻥ ﻛﻼﻣﻪ ﹸﻛﻠﱡ ﻪ ﰲ ﺫِﻛﺮ ﺍﻟﻠﱠﻪ ﻛﺎﻥ ﺍﻟﻨ ﺏ ﻭﻣﺎ ﻭﺍﻻﻩ ،ﻭﻛﺎﻥ ﺃﻣ ﺮ ﻩ ﻭﻴﻪ ﻭﺗﺸﺮﻳﻌﻪ ﻟﻸﻣﺔ ِﺫﻛﹾﺮﹰﺍ ﻣﻨﻪ ِﻟﱠﻠﻪِ ،ﻭﺇﺧﺒﺎ ﺭ ﻩ ﻋﻦ ﺃﲰﺎ ِﺀ ﺍﻟﺮ ﻭﺻِﻔﺎﺗِﻪ ،ﻭﺃﺣﻜﺎ ِﻣ ِﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﻭﻭﻋﺪِﻩ ﻭﻭﻋﻴﺪﻩ ،ﺫِﻛﺮﹰﺍ ﻣﻨﻪ ﻟﻪ ،ﻭﺛﻨﺎﺅﻩ ﻋﻠﻴﻪ ﺑﺂﻻﺋﻪ ،ﻭﲤﺠﻴﺪﻩ ﻭﲪﺪﻩ ﻭﺗﺴﺒﻴﺤﻪ ﺫﻛﺮﹰﺍ ﻣﻨﻪ ﻟﻪ ،ﻭﺳﺆﺍﻟﹸﻪ ﻭﺩﻋﺎﺅﻩ ﺇﻳﺎﻩ ،ﻭﺭﻏﺒﺘﻪ ﻭﺭﻫﺒﺘﻪ ﺫِﻛﺮﹰﺍ ﻣﻨﻪ ﻟﻪ، ﻭﺳﻜﻮﺗﻪ ﻭﺻﻤﺘﻪ ﺫِﻛﺮﹰﺍ ﻣﻨﻪ ﻟﻪ ﺑﻘﻠﺒﻪ ،ﻓﻜﺎﻥ ﺫﺍﻛﺮﹰﺍ ﻟﻠﹼﻪ ﰲ ﻛﻞ ﺃﺣﻴﺎﻧﻪ ،ﻭﻋﻠﻰ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ،ﻭﻛﺎﻥ ِﺫ ﹾﻛﺮﻩِ ﻟﻠًﱠ ِﻪ ﳚﺮﻯ ﻣﻊ ﺃﻧﻔﺎﺳﻪ ،ﻗﺎﺋﻤﹰﺎ ﻭﻗﺎﻋﺪﹰﺍ ﻭﻋﻠﻰ ﺟﻨﺒﻪ ،ﻭﰱ ﻣﺸﻴﻪ ﻭﺭﻛﻮﺑﻪ ﻭﻣﺴﲑﻩ ،ﻭﻧﺰﻭﻟِﻪ ﻭﻇﻌﻨﻪ ﻭﺇﻗﺎﻣﺘﻪ. )(١ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﺃﺣﻴﺎﻧﺎ ﺑ ﻌ ﺪ ﻣﺎ ﺃﻣﺎﺗﻨﺎ ﻭﺇﹶﻟﻴ ِﻪ ﺍﻟﻨﺸﻮ ﺭ( . ﻆ ﻗﺎﻝ) :ﺍ ﹶ ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﻴﻘ ﹶ ﺐ ِﻣ ﻦ ﺍﻟﱠﻠﻴﻞِ ،ﹶﻛﺒﺮ ﺍﻟﻠﱠ ﻪ ﻋﺸﺮﺍﹰ ،ﻭ ﺣ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ﻋﺸﺮﺍﹰ ،ﻭﻗﹶﺎ ﹶﻝ: ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ :ﻛﺎﻥ ﺇﺫﹶﺍ ﻫ ﺱ( ﻋﺸﺮﺍﹰ ،ﻭﺍ ﺳﺘ ﻐ ﹶﻔ ﺮ ﺍﻟﻠﱠ ﻪ ﻋﺸﺮﺍﹰ، ﻚ ﺍﻟ ﹸﻘﺪﻭ ِ ﺤ ﻤ ِﺪ ِﻩ( ﻋﺸﺮﺍﹰ ) ،ﺳﺒﺤﺎ ﹶﻥ ﺍ ﹶﳌِﻠ ِ ) ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻭِﺑ ﻚ ِﻣ ﻦ ﺿِﻴ ِﻖ ﺍﻟﺪﻧﻴﺎ ،ﻭﺿِﻴ ِﻖ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ﻭ ﻫﻠﱠ ﹶﻞ ﻋﺸﺮﺍﹰ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃﻋﻮ ﹸﺫ ِﺑ ﺴﺘ ﹾﻔِﺘﺢ ﺍﻟﺼﻼﺓ. ﻋﺸﺮﺍﹰ ،ﹸﺛﻢ ﻳ ﺖ ﺳﺒﺤﺎﻧﻚ ،ﺍﻟﱠﻠ ﻬﻢ ﻆ ِﻣ ﻦ ﺍﻟﻠﱠﻴ ِﻞ ﻗﹶﺎ ﹶﻝ ) :ﹶﻻ ﺇﻟ ﻪ ﺇ ﹼﻻ ﹶﺃﻧ ﻭﻗﺎﻟﺖ ﹶﺃﻳﻀﹰﺎ :ﻛﹶﺎ ﹶﻥ ﺇﺫﺍ ﺍ ﺳﺘﻴ ﹶﻘ ﹶ ﻍ ﹶﻗ ﹾﻠﺒِﻰ ﺑ ﻌ ﺪ ﺇ ﹾﺫ ﻫ ﺪﻳﺘﻨِﻰ، ﻚ ﺭ ﺣ ﻤﺘﻚ ،ﺍﻟﱠﻠ ﻬﻢِ ﺯ ﺩﻧِﻰ ِﻋﹶﻠ ﻤﹰﺎ ﻭ ﹶﻻ ﺗ ِﺰ ﹾ ﹶﺃ ﺳﺘ ﻐ ِﻔﺮ ﻙ ِﻟ ﹶﺬﻧﺒِﻰ ،ﻭﹶﺃ ﺳﹶﺄﻟﹸ ﺏ( ﺫﻛﺮﳘﺎ ﺃﺑﻮ ﺩﺍﻭﺩ).(٢ ﺖ ﺍﻟ ﻮﻫﺎ ﻚ ﺃﹶﻧ ﻚ ﺭ ﺣ ﻤﺔﹰ ،ﺇﻧ ﺐ ﻟِﻰ ِﻣ ﻦ ﹶﻟﺪﻧ ﻭ ﻫ ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﻆ ﻣﻦ ﺍﻟﹼﻠﻴﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﹶﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ﹶﻻ ﺷﺮِﻳ ﻭﺃﺧﱪ ﺃ ﱠﻥ ﻣﻦ ﺍﺳﺘﻴﻘ ﹶ ﳊ ﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ٍﺊ ﹶﻗﺪِﻳﺮ ،ﺍﳊﻤ ﺪ ِﻟﱠﻠﻪِ ،ﻭ ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠﻪِ ،ﻭ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ، ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟﻪ ﺍ ﹶ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒﺮ ،ﻭ ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑِﺎﻟﻠﱠ ِﻪ ﺍﻟ ﻌِﻠ ﻰ ﺍﻟ ﻌﻈِﻴ ِﻢ( -ﹸﺛﻢ ﻗﹶﺎ ﹶﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏﻔِﺮ ﻟِﻰ -ﹶﺃ ﻭ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٩٧/١١ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤١٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٤٩ﻭﺍﺑﻦ ﻣﺎﺟﻪ )،(٣٨٨٠ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٤٠٧ ،٣٩٩ ،٣٩٧ ،٣٨٧ ،٣٨٥/٥ ) (٢ﺍﻷﻭﻝ :ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٨٥ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٠٩/٣ﻭﺍﻟﺜﺎﱐ :ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٦١
٢٣٣ ﻼﺗﻪ() (١ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻯ. ﺻﹶ ﺖ ﺻﻠﱠﻰ ،ﻗﹸِﺒﹶﻠ ﺿﹶﺄ ﻭ ﺐ ﹶﻟﻪ ،ﻓﺈ ﹾﻥ ﺗ ﻮ ﺩﻋﺎ ﺑﺪﻋﺎﺀ ﺁﺧﺮ - ،ﺍﺳﺘﺠِﻴ ﺴﻤﺎ ِﺀ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻋﻨﻪ ج ﹶﻟﻴﹶﻠ ﹶﺔ ﻣﺒﻴِﺘ ِﻪ ِﻋﻨ ﺪﻩ :ﺇﻧ ﻪ ﹶﻟﻤﺎ ﺍ ﺳﺘﻴ ﹶﻘﻆﹶ ،ﺭﹶﻓ ﻊ ﺭﹾﺃ ﺳﻪ ﺇﻟﹶﻰ ﺍﻟ ﺕ ﺕ ﺍﳋﹶﻮﺍﺗِﻴ ﻢ ِﻣ ﻦ ﺳﻮ ﺭ ِﺓ )ﺁ ِﻝ ِﻋ ﻤﺮﺍ ﹶﻥ(﴿ :ﺇ ﱠﻥ ﰲ ﺧ ﹾﻠ ِﻖ ﺍﻟﺴﻤﻮﺍ ِ ﺸ ﺮ ﺍﻵﻳﺎ ِ ﻭﹶﻗ ﺮﹶﺃ ﺍﻟ ﻌ )(٢ ﺽ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٩٠ :ﺇﱃ ﺁ ِﺧﺮِﻫﺎ . ﻭﺍﻷ ﺭ ِ ﳊ ﻤﺪ ﻚﺍﹶ ﺽ ﻭ ﻣ ﻦ ﻓِﻴ ِﻬﻦ ،ﻭﹶﻟ ﺕ ﻭﺍﻷ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺖ ﻧﻮ ﺭ ﺍﻟ ﳊ ﻤﺪ ﺃﻧ ﻚﺍﹶ ﰒ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﻚ ﳊﻖ ،ﻭﹶﻗ ﻮﻟﹸ ﳊﻖ ،ﻭ ﻭ ﻋﺪ ﻙ ﺍ ﹶ ﺖﺍ ﹶ ﳊ ﻤﺪ ﹶﺃﻧ ﻚﺍﹶ ﺽ ﻭ ﻣ ﻦ ﻓِﻴ ِﻬ ﻦ ،ﻭﹶﻟ ﺕ ﻭﺍ َﻷ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺖ ﹶﻗﻴ ﻢ ﺍﻟ ﺃﻧ ﺤ ﻤ ﺪ ﺣﻖ ،ﻭﺍﻟﺴﺎ ﻋﺔﹸ ﳉﻨ ﹸﺔ ﺣﻖ ،ﻭﺍﻟﻨﺎ ﺭ ﺣﻖ ،ﻭﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﺣﻖ ،ﻭ ﻣ ﳊﻖ ،ﻭِﻟﻘﹶﺎ ﺅ ﻙ ﺣﻖ ،ﻭﺍ ﹶ ﺍﹶ ﻚ ﺗ ﻮﻛﱠ ﹾﻠﺖ ،ﻭﺇﹶﻟﻴ ﺻ ﻤﺖ، ﻚ ﺧﺎ ﻚ ﺃﻧﺒﺖ ،ﻭِﺑ ﻚ ﺁ ﻣﻨﺖ ،ﻭ ﻋﹶﻠﻴ ﻚ ﹶﺃ ﺳﹶﻠ ﻤﺖ ،ﻭِﺑ ﺣﻖ ،ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﺖ ﺇﳍِﻰ، ﺕ ﻭﻣﺎ ﹶﺃ ﻋﹶﻠﻨﺖ ،ﹶﺃﻧ ﺖ ﻭﻣﺎ ﺃ ﺧ ﺮﺕ ،ﻭﻣﺎ ﺃ ﺳ ﺮ ﺭ ﻚ ﺣﺎ ﹶﻛ ﻤﺖ ،ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﻣﺎ ﹶﻗﺪﻣ ﻭﺇﹶﻟﻴ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺃﻧﺖ ،ﻭ ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑﺎﻟﻠﱠ ِﻪ ﺍﻟ ﻌِﻠ ﻰ ﺍﻟ ﻌﻈِﻴ ِﻢ().(٣ ﺏ ﻭﻗﺪ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﻗﹶﺎ ﻡ ِﻣ ﻦ ﺍﻟﻠﱠﻴ ِﻞ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﺖ ﺸﻬﺎ ﺩﺓِ ،ﹶﺃﻧ ﺐ ﻭﺍﻟ ﺕ ﻭﺍﻷ ﺭﺽِ ،ﻋﺎِﻟ ﻢ ﺍﻟ ﻐﻴ ِ ﺴﻤﺎﻭﺍ ِ ِﺟﺒﺮﺍﺋِﻴ ﹶﻞ ﻭﻣِﻴﻜﹶﺎﺋِﻴ ﹶﻞ ﻭﺇ ﺳﺮﺍﻓِﻴﻞﹶ ،ﻓﹶﺎ ِﻃ ﺮ ﺍﻟ ﳊ ﻖ ﺑﺈﺫﻧﻚ، ﻒ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺍ ﹶ ﺨﺘِﻠﻔﹸﻮﻥﹶ ،ﺇ ﻫ ِﺪﻧِﻰ ِﻟﻤﺎ ﺍ ﺧﺘِﻠ ﺤﻜﹸﻢ ﺑﻴ ﻦ ِﻋﺒﺎ ِﺩ ﻙ ﻓِﻴﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻓِﻴ ِﻪ ﻳ ﺗ ﺴﺘﻘِﻴ ٍﻢ().(٤ ﻁ ﻣ ﺻﺮﺍ ٍ ﻚ ﺗ ﻬﺪِﻯ ﻣ ﻦ ﺗﺸﺎ ُﺀ ﺇﻟﹶﻰ ِ ﺇﻧ ﻭ ﺭﺑﻤﺎ ﻗﺎﻟﺖ :ﻛﺎﻥ ﻳﻔﺘِﺘ ﺢ ﺻﻼﺗﻪِ ﺑﺬﹶﻟﻚ ،ﻭﻛﺎ ﹶﻥ ﺇﺫﺍ ﺃﻭﺗﺮ ،ﺧﺘﻢ ﻭﺗﺮﻩ ﺑﻌ ﺪ ﻓﹶﺮﺍ ِﻏ ِﻪ ﺻ ﻮﺗﻪ).(٥ ﺱ( ﺛﻼﺛﺎﹰ ،ﻭﻳ ﻤﺪ ﺑﺎﻟﺜﱠﺎِﻟﹶﺜ ِﺔ ﻚ ﺍﻟ ﹸﻘﺪﻭ ِ ﺑِﻘﻮﻟِﻪ ) :ﺳﺒﺤﺎ ﹶﻥ ﺍﳌِﻠ ِ ﻚ ﺝ ﻣِﻦ ﺑﻴِﺘ ِﻪ ﻳﻘﹸﻮ ﹸﻝ) :ﺑﺴﻢ ﺍﻟﻠﱠﻪ ،ﺗ ﻮﻛﱠ ﹾﻠﺖ ﻋﻠﹶﻰ ﺍﻟﱠﻠﻪِ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻭﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﺧﺮ ﺠ ﻬ ﹶﻞ ﻋﹶﻠ ﻰ( ﺣﺪِﻳﺚ ﺿﻞﱠ ،ﺃﹶﻭ ﺃ ِﺯﻝﱠ ﹶﺃ ﻭ ﹸﺃ ﺯﻝﱠ ،ﹶﺃ ﻭ ﹶﺃ ﹾﻇِﻠ ﻢ ﹶﺃ ﻭ ﹸﺃ ﹾﻇﹶﻠﻢ ،ﹶﺃ ﻭ ﹶﺃ ﺟ ﻬ ﹶﻞ ﹶﺃ ﻭ ﻳ ﺿﻞﱠ ﺃ ﻭ ﹸﺃ ﹶﺃ ﹾﻥ ﹶﺃ ِ ﺻﺤﻴﺢ).(٦ ﺴ ِﻢ ﺍﻟﱠﻠﻪِ ،ﺗ ﻮﻛﱠ ﹾﻠﺖ ﻋﻠﹶﻰ ﺍﻟﱠﻠﻪِ ،ﻭ ﹶﻻ ﺣ ﻮ ﹶﻝ ﺝ ِﻣ ﻦ ﺑﻴِﺘ ِﻪِ :ﺑ ﻭﻗﺎﻝ ج ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺇﺫﹶﺍ ﺧ ﺮ ﺸﻴﻄﹶﺎ ﹸﻥ( ﺣﺪﻳﺚ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑِﺎﻟﱠﻠﻪِ ،ﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪ :ﻫﺪِﻳﺖ ،ﻭﻛﹸﻔِﻴﺖ ،ﻭﻭﻗِﻴﺖ ،ﻭﺗﻨﺤﻰ ﻋﻨﻪ ﺍﻟ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣/٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤١١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٦٠ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٨٧٨ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٧٧ ،١٧٦/٨ﻭﻣﺴﻠﻢ ).(١٩١)(٧٦٣ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٩١ ،٣١٥/١٣) ،(٣ ،٢/٣ﻭﻣﺴﻠﻢ ) ،(٧٦٩ﻭﺃﲪﺪ ).(٣٥٨/١ ) (٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٧٧٠ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤١٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٣٥٧ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٤٣٠ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٣٥/٣ﻭﺃﲪﺪ ).(١٢٣/٥ ) (٦ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٢٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٩٤ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٢٨٥/٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٨٨٤
٢٣٤ ﺣﺴﻦ).(١ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻋﻨﻪ ﻟﻴﻠ ﹶﺔ ﻣﺒﻴﺘﻪ ﻋِﻨﺪﻩ :ﺇﻧ ﻪ ﺧﺮﺝ ﺇﱃ ﺻﻼ ِﺓ ﺍﻟﻔﺠﺮ ﻭﻫﻮ ﻳﻘﹸﻮ ﹸﻝ: )ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺟ ﻌ ﹾﻞ ﰲ ﹶﻗ ﹾﻠﺒِﻰ ﻧﻮﺭﺍﹰ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ﰲ ِﻟﺴﺎﻧِﻰ ﻧﻮ ﺭﺍﹰ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ﰲ ﺳ ﻤﻌِﻰ ﻧﻮ ﺭﺍﹰ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ﰲ ﺼﺮِﻯ ﻧﻮ ﺭﺍﹰ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ِﻣ ﻦ ﺧ ﹾﻠﻔِﻰ ﻧﻮ ﺭﺍﹰ ،ﻭ ِﻣ ﻦ ﺃﻣﺎﻣِﻰ ﻧﻮﺭﺍﹰ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ِﻣ ﻦ ﹶﻓ ﻮﻗِﻰ ﻧﻮﺭﺍﹰ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ﺑ )(٢ ﺤﺘِﻰ ﻧﻮﺭﺍﹰ ،ﺍﻟﱠﻠ ﻬﻢ ﺃ ﻋ ِﻈ ﻢ ﻟِﻰ ﻧﻮﺭﹰﺍ( . ِﻣ ﻦ ﺗ ﳋ ﺪ ِﺭﻯ ﻗﺎﻝ :ﻗﺎ ﹶﻝ ﻭﻗﺎﻝ ﻓﹸﻀﻴﻞ ﺑﻦ ﻣﺮﺯﻭﻕ ،ﻋﻦ ﻋ ِﻄﻴﺔ ﺍﻟ ﻌ ﻮﻓِﻰ ،ﻋﻦ ﺃﰉ ﺳﻌﻴ ٍﺪ ﺍ ﹸ ﺤ ﻖ ﻚ ِﺑ ﻼ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧِﻰ ﺃ ﺳﹶﺄﻟﹸ ﺼﹶ ﺝ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺑﻴِﺘ ِﻪ ﺇﱃ ﺍﻟ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠ ِﻪ ج) :ﻣﺎ ﺧ ﺮ ﺝ ﺑ ﹶﻄ ﺮﹰﺍ ﻭ ﹶﻻ ﺃﺷﺮﺍﹰ ،ﻭ ﹶﻻ ﺭﻳﺎﺀً، ﻯ ﻫﺬﹶﺍ ﺇﹶﻟﻴﻚ ،ﻓﹶﺈﻧﻰ ﹶﻟ ﻢ ﹶﺃ ﺧ ﺮ ﺤ ﻖ ﻣ ﻤﺸﺎ ﲔ ﻋﹶﻠﻴﻚ ،ﻭِﺑ ﺍﻟﺴﺎِﺋِﻠ ﻭ ﹶﻻ ﺳ ﻤ ﻌﺔﹰ ،ﻭﺇﻧﻤﺎ ﺧ ﺮ ﺟﺖ ﺍﺗﻘﹶﺎ َﺀ ﺳ ﻚ ﺃ ﹾﻥ ﺗﻨ ِﻘ ﹶﺬﻧِﻰ ِﻣ ﻦ ﺨ ِﻄﻚ ،ﻭﺍﺑِﺘﻐﺎ َﺀ ﻣ ﺮﺿﺎِﺗﻚ ،ﹶﺃ ﺳﹶﺄﻟﹸ ﻒ ﲔ ﹶﺃﹾﻟ ﺏ ﺇ ﱠﻻ ﺃﻧﺖ ،ﺇ ﱠﻻ ﻭﻛﱠ ﹶﻞ ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ ﺳﺒ ِﻌ ﺍﻟﻨﺎﺭِ ،ﻭﹶﺃ ﹾﻥ ﺗ ﻐ ِﻔ ﺮ ِﻟﻰ ﹸﺫﻧﻮﺑِﻰ ،ﻓﹶﺈﻧ ﻪ ﹶﻻ ﻳ ﻐ ِﻔﺮ ﺍﻟﺬﱡﻧﻮ ﺴﺘ ﻐ ِﻔﺮﻭ ﹶﻥ ﹶﻟﻪ ،ﻭﹶﺃ ﹾﻗﺒ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ِﺑ ﻮ ﺟ ِﻬ ِﻪ ﺣﺘﻰ ﻳ ﹾﻘﻀِﻰ ﺻﻼﺗﻪ().(٣ ﻚ ﻳ ﻣﹶﻠ ٍ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ -ج -ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠ ﺪ ﻗﺎﻝ) :ﹶﺃﻋﻮ ﹸﺫ ﺑِﺎﻟﻠﱠ ِﻪ ﺍﻟ ﻌﻈِﻴﻢِ، ﺸﻴﻄﹶﺎ ﹸﻥ: ﻚ ﻗﺎﻝ ﺍﻟ ﺸﻴﻄﹶﺎ ِﻥ ﺍﻟ ﺮﺟِﻴﻢِ ،ﻓﹶﺈﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﺫِﻟ ﻭِﺑ ﻮ ﺟ ِﻬ ِﻪ ﺍﻟ ﹶﻜ ِﺮﱘِ ،ﻭ ﺳ ﹾﻠﻄﹶﺎِﻧ ِﻪ ﺍﻟ ﹶﻘ ِﺪﱘِِ ،ﻣ ﻦ ﺍﻟ ﻆ ِﻣﻨﻰ ﺳﺎِﺋ ﺮ ﺍﻟﻴ ﻮ ِﻡ().(٤ ﺣِ ﻔ ﹶ ﺴﱢﻠ ﻢ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻰ ج ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻓﺘ ﺢ ﺠﺪ ،ﹶﻓ ﹾﻠﻴ ﺴِ ﻭﻗﺎﻝ ج) :ﺇﺫﹶﺍ ﺩ ﺧ ﹶﻞ ﹶﺃ ﺣﺪﻛﹸﻢ ﺍ ﹶﳌ )(٥ ﻚ( . ﻀِﻠ ﻚ ِﻣ ﻦ ﹶﻓ ﺏ ﺭ ﺣ ﻤِﺘﻚ ،ﻓﹶﺈﺫﹶﺍ ﺧ ﺮﺝ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃ ﺳﹶﺄﻟﹸ ﻟِﻰ ﺃﺑﻮﺍ ﺤ ﻤ ٍﺪ ﻭﺁِﻟ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ: ﺻﻠﱠﻰ ﻋﻠﹶﻰ ﻣ ﺠ ﺪ ﺴِ ﻭﺫﹸﻛﺮ ﻋﻨﻪ) :ﺃﻧ ﻪ ﻛﺎ ﹶﻥ ﺇﺫﹶﺍ ﺩ ﺧ ﹶﻞ ﺍ ﹶﳌ ﺻﻠﱠﻰ ﻋﻠﻰ ﻣﺤ ﻤ ٍﺪ ﻭﺁِﻟ ِﻪ ﺝ ﺏ ﺭ ﺣ ﻤِﺘﻚ ،ﻓﹶﺈﺫﹶﺍ ﺧ ﺮ )ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﺫﻧﻮﰉ ،ﻭﺍ ﹾﻓﺘ ﺢ ﻟِﻰ ﺃﺑﻮﺍ ﻚ().(٦ ﻀِﻠ ﺏ ﹶﻓ ﻭ ﺳﻠﱠﻢ ،ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﹸﺫﻧﻮﺑِﻰ ﻭﺍ ﹾﻓﺘﺢ ﻟِﻰ ﺃﺑﻮﺍ ﺲ ﻳ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ. ﺲ ﰲ ﻣﺼﻼﱠﻩ ﺣﺘﻰ ﺗﻄﹸﻠ ﻊ ﺍﻟﺸ ﻤ ﺼﺒﺢ ،ﺟﹶﻠ ﻭﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﺻﻠﱠﻰ ﺍﻟ ﻚ ﺤﻴﺎ ،ﻭﺑ ﻚ ﻧ ﺴﻴﻨﺎ ،ﻭِﺑ ﻚ ﺃ ﻣ ﺤﻨﺎ ،ﻭِﺑ ﺻﺒ ﻚﺃ ﺻﺒ ﺢ) :ﺍﻟﱠﻠ ﻬﻢِ ﺑ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﺫﹶﺍ ﹶﺃ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٢٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٩٥ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٩٩ ،٩٨/١١ﻭﻣﺴﻠﻢ ).(١٩١) ،(٧٦٣ ) (٣ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٧٧٨ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢١/٣ ) (٤ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٦٦ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٦٥ﻭﺃﺑﻮ ﻋﻮﺍﻧﺔ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٧٧٢ﻭﻣﺴﻠﻢ ).(٧١٣ ) (٦ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٢٨٣ ،٢٨٢/٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣١٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٧٧١
٢٣٥ ﻚ ﺍﻟﻨﺸﻮ ﺭ() (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ. ﻧﻤﻮﺕ ،ﻭﺇﹶﻟﻴ ﳊ ﻤﺪِ ﻟﱠﻠﻪِ ،ﻭ ﹶﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ﻻ ﻚ ِﻟﱠﻠﻪِ ،ﻭﺍ ﹶ ﺻﺒ ﺢ ﺍ ﹸﳌ ﹾﻠ ﺤﻨﺎ ﻭﹶﺃ ﺻﺒ ﻭﻛﺎﻥ ﻳﻘﹸﻮ ﹸﻝ) :ﺃ ﻚ ﺧﻴ ﺮ ﻣﺎ ﰲ ﻫﺬﹶﺍ ﺏ ﺃ ﺳﹶﺄﻟﹸ ﳊ ﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ ﹶﻗﺪِﻳﺮ ،ﺭ ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟﻪ ﺍ ﹶ ﺷﺮِﻳ ﻚ ِﻣ ﻦ ﺏ ﺃﻋﻮ ﹸﺫ ِﺑ ً ﻚ ِﻣ ﻦ ﺷ ﺮ ﻫﺬﹶﺍ ﺍﻟﻴ ﻮﻡِ ،ﻭﺷ ﺮ ﻣﺎ ﺑ ﻌ ﺪﻩ ،ﺭ ﺍﻟﻴﻮﻡ ،ﻭ ﺧﻴ ﺮ ﻣﺎ ﺑ ﻌ ﺪﻩ ،ﻭﺃﻋﻮﺫﹸ ِﺑ ﺏ ﰲ ﺍﻟ ﹶﻘﺒﺮِ ،ﻭﺇﺫﹶﺍ ﺃ ﻣﺴﻰ ﺏ ﰲ ﺍﻟﻨﺎﺭِ ،ﻭ ﻋﺬﹶﺍ ٍ ﻚ ِﻣ ﻦ ﻋﺬﹶﺍ ٍ ﺏ ﺃﻋﻮ ﹸﺫ ِﺑ ﺴﻞِ ،ﻭﺳﻮ ِﺀ ﺍﻟ ِﻜﺒﺮ ،ﺭ ﺍﻟ ﹶﻜ ﻚ ِﻟﻠﱠ ِﻪ (...ﺇﱃ ﺁ ِﺧ ِﺮ ِﻩ .ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٢ ﺴﻴﻨﺎ ﻭﹶﺃ ﻣﺴﻰ ﺍ ﹸﳌ ﹾﻠ ﻗﹶﺎ ﹶﻝ :ﺃ ﻣ ﺖ ﻭﺇﺫﹶﺍ ﺤ ﺻﺒ ﺕ ﺃﻗﹸﻮﹸﻟ ﻬﻦ ﺇﺫﹶﺍ ﺃ ﺼﺪﻳ ﻖ ﺭﺿ ﻰ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :ﻣﺮﱏ ِﺑ ﹶﻜِﻠﻤﺎ ٍ ﻭﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜ ٍﺮ ﺍﻟ ﺏ ﹸﻛﻞﱢ ﺸﻬﺎ ﺩﺓِ ،ﺭ ﺐ ﻭﺍﻟ ﺕ ﻭﺍﻷ ﺭﺽِ ،ﻋﺎِﻟ ﻢ ﺍﻟ ﻐﻴ ِ ﺴﻤﺎﻭﺍ ِ ﺴﻴﺖ ،ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻞ) :ﺍﻟﱠﻠ ﻬﻢ ﻓﹶﺎ ِﻃ ﺮ ﺍﻟ ﹶﺃ ﻣ ﺷﻰ ٍﺀ ﻭ ﻣﻠِﻴ ﹶﻜ ﻪ ﻭﻣﺎﻟِﻜﻪ ،ﺃ ﺷ ﻬﺪ ﹶﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺃﻧﺖ ،ﹶﺃﻋﻮ ﹸﺫ ﺑِﻚ ِﻣ ﻦ ﺷ ﺮ ﻧ ﹾﻔﺴِﻰ ،ﻭ ِﻣ ﻦ ﺷ ﺮ ﺴِﻠ ٍﻢ( ﻗﺎﻝ) :ﹸﻗ ﹾﻠﻬﺎ ﺇﺫﹶﺍ ﺸﻴﻄﹶﺎ ِﻥ ﻭ ِﺷﺮﻛﻪِ ،ﻭﺃ ﹾﻥ ﺃ ﹾﻗﺘ ِﺮ ﻑ ﻋﻠﹶﻰ ﻧﻔﺴِﻰ ﺳﻮﺀﹰﺍ ﺃ ﻭ ﹶﺃ ﺟﺮ ﻩ ﺇﻟﹶﻰ ﻣ ﺍﻟ ﻚ() (٣ﺣﺪﻳﺚ ﺻﺤﻴﺢ. ﺠ ﻌ ﻀ ﺕ ﻣ ﺴﻴﺖ ،ﻭﺇﺫﹶﺍ ﺃ ﺧ ﹾﺬ ﺖ ﻭﺇﺫﹶﺍ ﺃ ﻣ ﺤ ﺻﺒ ﹶﺃ ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻯ ﺡ ﹸﻛﻞﱢ ﻳ ﻮ ٍﻡ ﻭ ﻣﺴﺎ ِﺀ ﹸﻛﻞﱢ ﹶﻟﻴﹶﻠ ٍﺔِ :ﺑ ﺻﺒﺎ ِ ﻭﻗﺎﻝ ج) :ﻣﺎ ِﻣ ﻦ ﻋﺒ ٍﺪ ﻳﻘﹸﻮ ﹸﻝ ﰲ ﺕ- ﺕ ﻣﺮﺍ ٍ ﻼ ﺴﻤِﻴ ﻊ ﺍﻟ ﻌﻠِﻴ ﻢ -ﹶﺛ ﹶ ﺴﻤﺎ ِﺀ ﻭﻫ ﻮ ﺍﻟ ﺽ ﻭ ﹶﻻ ﰲ ﺍﻟ ﻀﺮ ﻣ ﻊ ﺍ ﺳ ِﻤ ِﻪ ﺷﻰ ٌﺀ ﰲ ﺍﻷ ﺭ ِ ﹶﻻ ﻳ ﻀﺮ ﻩ ﺷﻰﺀ( ﺣﺪﻳﺚ ﺻﺤﻴﺢ).(٤ ﺇ ﱠﻻ ﹶﻟ ﻢ ﻳ ﻼ ِﻡ ﺩِﻳﻨﺎﹰ، ﺖ ﺑِﺎﻟﻠﱠ ِﻪ ﺭﺑﺎﹰ ،ﻭﺑِﺎﻹ ﺳ ﹶ ﲔ ﻳ ﻤﺴِﻰ :ﺭﺿِﻴ ﺼِﺒﺢ ﻭ ِﺣ ﲔ ﻳ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ِﺣ )(٥ ﺿﻴﻪ (ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻯ ﻭﺍﳊﺎﻛﻢ . ﺤ ﻤ ٍﺪ ﻧِﺒﻴﺎﹰ ،ﻛﹶﺎ ﹶﻥ ﺣﻘﱠﹰﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺃ ﹾﻥ ﻳ ﺮ ِ ﻭِﺑﻤ ﺖ ﹸﺃ ﺷ ِﻬ ﺪﻙ ،ﻭﺃﹸ ﺷ ِﻬﺪ ﺤ ﺻﺒ ﲔ ﻳ ﻤﺴِﻰ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃ ﺼِﺒﺢ ﻭ ِﺣ ﲔ ﻳ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ِﺣ ﺖ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻯ ﹶﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﺃﻧﺖ ،ﻭﹶﺃﻥﱠ ﻚ ﺃﻧ ﻚ ،ﺃﻧ ﻚ ﻭﻣﻼِﺋ ﹶﻜﺘﻚ ،ﻭ ﺟﻤِﻴ ﻊ ﺧ ﹾﻠ ِﻘ ﺣ ﻤﹶﻠ ﹶﺔ ﻋ ﺮ ِﺷ ﺼ ﹶﻔﻪِ ﻣ ﻦ ﺤﻤﺪﹰﺍ ﻋﺒﺪ ﻙ ﻭ ﺭﺳﻮﹸﻟﻚ ،ﹶﺃ ﻋﺘ ﻖ ﺍﻟﱠﻠ ﻪ ﺭﺑ ﻌﻪِ ﻣ ﻦ ﺍﻟﻨﺎﺭِ ،ﻭﺇ ﹾﻥ ﻗﹶﺎﹶﻟﻬﺎ ﻣ ﺮﺗﻴﻦِ ،ﹶﺃ ﻋﺘ ﻖ ﺍﻟﱠﻠ ﻪ ِﻧ ﻣ ﺍﻟﻨﺎﺭِ ،ﻭﺇ ﹾﻥ ﻗﹶﺎﹶﻟﻬﺎ ﺛﹶﻼﺛﺎﹰ ،ﹶﺃ ﻋﺘ ﻖ ﺍﻟﱠﻠ ﻪ ﺛﹶﻼﺛﹶﺔ ﹶﺃ ﺭﺑﺎ ِﻋ ِﻪ ِﻣ ﻦ ﺍﻟﻨﺎﺭِ ،ﻭﺇ ﹾﻥ ﻗﹶﺎﹶﻟﻬﺎ ﺃ ﺭﺑﻌﹰﺎ ﹶﺃ ﻋﺘ ﹶﻘﻪ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ( ﺣﺪﻳﺚ ﺣﺴﻦ).(٦ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٣٨٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٦٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٨٦٨ ) (٢ﻣﺴﻠﻢ ).(٧٥)(٢٧٢٣ ) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٣٨٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٦٧ ) (٤ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٣٨٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٨٨ﻭﺃﲪﺪ ).(٤٧٤)(٤٤٦ ) (٥ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٣٨٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٧٢ ) (٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٦٩ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ) ،(١٢٠١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٣٤٩٥
٢٣٦ ﺻﺒ ﺢ ﺑِﻰ ِﻣ ﻦ ِﻧ ﻌ ﻤ ٍﺔ ﺃ ﻭ ﺑﺄ ﺣ ٍﺪ ِﻣ ﻦ ﺧ ﹾﻠ ِﻘﻚ، ﺼِﺒﺢ :ﺍﻟﱠﻠ ﻬﻢ ﻣﺎ ﹶﺃ ﲔ ﻳ ﻭﻗﺎ ﹶﻝ ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ِﺣ ﺸ ﹾﻜﺮ ،ﹶﻓ ﹶﻘ ﺪ ﺃﺩﻯ ﺷ ﹾﻜ ﺮ ﻳ ﻮ ِﻣﻪِ ،ﻭ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﻚ ﺍﻟ ﳊ ﻤﺪ ،ﻭﹶﻟ ﻚﺍﹶ ﻚ ﹶﻟﻚ ،ﹶﻟ ﻚ ﻭ ﺣ ﺪ ﻙ ﹶﻻ ﺷﺮِﻳ ﹶﻓ ِﻤﻨ ﻚ ِﺣﻴ ﻦ ﻳ ﻤﺴِﻰ ،ﹶﻓ ﹶﻘ ﺪ ﺃﺩﻯ ﺷ ﹾﻜ ﺮ ﹶﻟﻴﹶﻠِﺘ ِﻪ() (١ﺣﺪﻳﺚ ﺣﺴﻦ. ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ﻚ ﺍﻟﻌﺎِﻓﻴ ﹶﺔ ﺕ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃ ﺳﹶﺄﻟﹸ ﲔ ﻳ ﻤﺴِﻰ ِ ﺬ ِﻩ ﺍﻟﺪﻋﻮﺍ ِ ﲔ ﻳﺼﺒﺢ ﻭﺣ ﻭﻛﹶﺎ ﹶﻥ ﻳﺪﻋﻮ ﺣ ﻯ ﻭﺃ ﻫﻠِﻰ ﻭﻣﺎﻟِﻰ، ﻚ ﺍﻟ ﻌ ﹾﻔ ﻮ ﻭﺍﻟﻌﺎﻓِﻴﺔ ﰲ ﺩِﻳﻨِﻰ ﻭ ﺩﻧﻴﺎ ﰲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵ ِﺧﺮﺓ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﺳﹶﺄﻟﹸ ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺳﺘ ﺮ ﻋ ﻮﺭﺍﺗِﻰ ،ﻭﺁ ِﻣ ﻦ ﺭ ﻭﻋﺎﺗِﻰ ،ﺍﻟﱠﻠ ﻬﻢ ﺍﺣﻔ ﹾﻈﻨِﻰ ِﻣ ﻦ ﺑﻴﻦ ﻳ ﺪﻱ ،ﻭ ِﻣ ﻦ ﺧ ﹾﻠﻔِﻰ ،ﻭ ﻋ ﻦ ﺤﺘِﻰ( ﺻﺤﺤﻪ ﻚ ﺃ ﹾﻥ ﹸﺃ ﹾﻏﺘﺎ ﹶﻝ ِﻣ ﻦ ﺗ ﳝﻴﲎ ﻭ ﻋ ﻦ ِﺷﻤﺎﻟِﻰ ،ﻭ ِﻣ ﻦ ﹶﻓ ﻮﻗِﻰ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻌ ﹶﻈ ﻤِﺘ ﺍﳊﺎﻛﻢ).(٢ ﺏ ﺍﻟﻌﺎﹶﻟ ِﻤﲔ ،ﺍﻟﱠﻠ ﻬﻢ ﻚ ِﻟﻠﱠ ِﻪ ﺭ ﺻﺒ ﺢ ﺍ ﹸﳌ ﹾﻠ ﺤﻨﺎ ﻭﹶﺃ ﺻﺒ ﺻﺒ ﺢ ﺃ ﺣﺪﻛﹸﻢ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﹶﺃ ﻭﻗﺎﻝ) :ﺇﺫﹶﺍ ﺃ ﻚ ِﻣ ﻦ ﺷ ﺮ ﻣﺎ ﺼ ﺮﻩ ﻭﻧﻮ ﺭﻩ ﻭﺑ ﺮ ﹶﻛﺘﻪ ﻭ ِﻫﺪﺍﻳﺘﻪ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺤﻪ ﻭﻧ ﻚ ﺧﻴ ﺮ ﻫﺬﹶﺍ ﺍﹾﻟﻴ ﻮ ِﻡ :ﹶﻓﺘ ﺇﻧﻰ ﹶﺃ ﺳﹶﺄﻟﹸ ﻚ( ﺣﺪﻳﺚ ﺣﺴﻦ).(٣ ﻓِﻴ ِﻪ ﻭ ﺷ ﺮ ﻣﺎ ﺑ ﻌ ﺪﻩ ،ﹸﺛﻢ ﺇﺫﹶﺍ ﺃ ﻣﺴﻰ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ِﻣﹾﺜ ﹶﻞ ﺫِﻟ ﲔ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺤ ﺼِﺒ ِ ﻭﺫﻛ ﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻟِﺒﻌﺾ ﺑﻨﺎِﺗ ِﻪ) :ﻗﹸﻮﻟِﻰ ِﺣﻴ ﻦ ﺗ ﺤ ﻤ ِﺪﻩِ ،ﻭ ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑِﺎﻟﻠﱠ ِﻪ ﺍﻟ ﻌِﻠ ﻰ ﺍﻟ ﻌﻈِﻴﻢِ ،ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﹶﻟ ﻢ ﻳﺸﺄ ﹶﻟ ﻢ ﻭِﺑ ﻁ ِﺑ ﹸﻜﻞﱢ ﺷ ﻰ ٍﺀ ِﻋﻠﹾﻤﺎﹰ ،ﻓﹶﺈﻧ ﻪ ﻣ ﻦ ﻳ ﹸﻜﻦ ،ﺃ ﻋﹶﻠﻢ ﺃ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻋﻠﻰ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ ﻗﺪﻳﺮ ،ﻭﺃ ﹼﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﺃﺣﺎ ﹶ ﺼِﺒ ﺢ().(٤ ﻆ ﺣﺘﻰ ﻳ ﲔ ﻳ ﻤﺴِﻰ ﺣِ ﻔ ﹶ ﺴﻰ ،ﻭ ﻣ ﻦ ﻗﹶﺎﹶﻟ ﻬﻦِ ﺣ ﻆ ﺣﺘﻰ ﻳ ﻤ ِ ﺼِﺒﺢ ،ﺣِ ﻔ ﹶ ﲔ ﻳ ﻗﹶﺎﹶﻟ ﻬﻦِ ﺣ ﺐ ﺍﻟﱠﻠ ﻪ ﻫ ﻤﻚ ،ﻭﹶﻗﻀﻰ ﻚ ﹶﻛﻼﹶﻣﹰﺎ ﺇﺫﹶﺍ ﻗﹸ ﹾﻠﺘﻪ ﺃ ﹾﺫ ﻫ ﻭﻗﺎﻝ ﻟﺮﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ) :ﺃ ﹶﻻ ﺃﹸ ﻋﱢﻠﻤ ﺖ :ﺍﻟﱠﻠ ﻬﻢ ﺴﻴ ﺖ ﻭﺇﺫﹶﺍ ﺃ ﻣ ﺤ ﺻﺒ ﺖ :ﺑﻠﹶﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﻗﺎ ﹶﻝ) :ﻗﹸﻞ ﺇﺫﹶﺍ ﺃ ﻚ(؟ ﹸﻗ ﹾﻠ ﻚ ﺩﻳﻨ ﻋﻨ ﻚ ِﻣ ﻦ ﺍﳉﹸﺒ ِﻦ ﺴﻞِ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺠ ِﺰ ﻭﺍﻟ ﹶﻜ ﻚ ِﻣ ﻦ ﺍﻟ ﻌ ﳊ ﺰﻥِ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻚ ِﻣ ﻦ ﺍ ﹶﳍ ﻢ ﻭﺍ ﹶ ﺇﻧﻰ ﺃ ﻋﻮ ﹸﺫ ِﺑ ﻚ ِﻣ ﻦ ﹶﻏﹶﻠﺒ ِﺔ ﺍﻟ ﺪﻳ ِﻦ ﻭﹶﻗ ﻬ ِﺮ ﺍﻟ ﺮﺟﺎ ِﻝ( ﻗﺎﻝ :ﻓﻘﻠﺘﻬﻦ ،ﻓﺄﺫﻫﺐ ﺍﻟﻠﱠﻪ ﳘﱢﻰ ﺨﻞِ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻭﺍﻟﺒ )(٥ ﻀًﻰ ﻋﲎ ﺩﻳﲎ . ﻭﻗ ﻼﻡِ ،ﻭ ﹶﻛِﻠ ﻤ ِﺔ ﺍﻹﺧﻼﺹِ ،ﻭﺩِﻳ ِﻦ ﻧِﺒﻴﻨﺎ ﺤﻨﺎ ﻋﻠﹶﻰ ِﻓ ﹾﻄ ﺮ ِﺓ ﺍﻹ ﺳ ﹶ ﺻﺒ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺻﺒﺢ ﻗﺎﻝ) :ﺃ ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٧٣ﻭﺍﺑﻦ ﺣﺒﺎﻥ ).(٢٣٦١ ) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٧٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٨٧١ ) (٣ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٨٤ ) (٤ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٧٥ ) (٥ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٥٥٥
٢٣٧ ﲔ().(١ ﺸ ِﺮ ِﻛ ﺴﻠِﻤﺎﹰ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﳌﹸ ﺤ ﻤ ٍﺪ ج ،ﻭ ِﻣﻠﱠ ِﺔ ﺃﺑِﻴﻨﺎ ﺇﺑﺮﺍﻫِﻴ ﻢ ﺣﻨِﻴﻔﹰﺎ ﻣ ﻣ ﻫﻜﺬﺍ ﰲ ﺍﳊﺪﻳﺚ) :ﻭﺩﻳﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ج( ﻭﻗﺪ ﺍﺳﺘﺸﻜﻠﻪ ﺑﻌﻀﻬﻢ ﻭﻟﻪ ﺣ ﹾﻜ ﻢ ﺐ ﻭﺍﻟﺘﺸﻬﺪ ﰲ ﺍﻟﺼﻼﺓ) :ﺃﺷﻬ ﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ( ﻓﺈﻧﻪ ج ﳋ ﹶﻄ ِ ﻧﻈﺎﺋِﺮﻩ ﻛﻘﻮﻟﻪ ﰲ ﺍ ﹸ ﺏ ﺫﻟﻚ ﻋﻠﻴﻪ ﺃﻋﻈ ﻢ ﻣﻦ ﻭﺟﻮﺑﻪ ﻣﻜﻠﱠﻒ ﺑﺎﻹﳝﺎﻥ ﺑﺄﻧﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺧﻠﻘﻪ ،ﻭﻭﺟﻮ ﻋﻠﻰ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ،ﻓﻬﻮ ﻧﱮ ﺇﱃ ﻧﻔﺴﻪ ﻭﺇﱃ ﺍ ُﻷﻣﺔ ﺍﻟﱴ ﻫﻮ ﻣﻨﻬﻢ ،ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺇﱃ ﻧﻔﺴﻪ ﻭﺇﱃ ﹸﺃﻣﺘﻪ. ﻚ ِﺑ ِﻪ :ﺃ ﹾﻥ ﺴ ﻤﻌِﻰ ﻣﺎ ﺃﹸﻭﺻِﻴ ِ ﻚ ﺃ ﹾﻥ ﺗ ﻭﻳﺬ ﹶﻛﺮ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ ﻟِﻔﺎﻃﻤﺔ ﺍﺑﻨﺘ ِﻪ) :ﻣﺎ ﻳ ﻤﻨﻌِ ﺖ :ﻳﺎ ﺣ ﻰٌ ،ﻳﺎ ﹶﻗﻴﻮ ﻡ ﺑﻚ ﺃﺳﺘﻐﻴﺚ ،ﻓﺄﺻﻠﺢ ﱃ ﺷﺄﱏ ،ﻭﻻ ﺴﻴ ِ ﺖ ﻭﺇﺫﹶﺍ ﺃ ﻣ ﺤ ِ ﺻﺒ ﺗﻘﹸﻮﻟِﻰ ﺇﺫﹶﺍ ﺃ )(٢ ﺗ ِﻜ ﹾﻠﻨِﻰ ﺇﱃ ﻧﻔﺴﻰ ﻃﺮﻓ ﹶﺔ ﻋﻴ ٍﻦ( . ﺴ ِﻢ ﺖِ :ﺑ ﺤ ﺻﺒ ﺕ) :ﻗﹸﻞ :ﺇﺫﹶﺍ ﺃ ﻭﻳﺬﻛ ﺮ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ ﻟِﺮﺟﻞ ﺷﻜﺎ ﺇﻟﻴ ِﻪ ﺇﺻﺎﺑ ﹶﺔ ﺍﻵﻓﺎ ِ ﻚ ﺷﻰ ٌﺀ().(٣ ﺍﻟﻠﱠ ِﻪ ﻋﻠﹶﻰ ﻧ ﹾﻔﺴِﻰ ،ﻭﹶﺃ ﻫﻠِﻰ ﻭﻣﺎﻟِﻰ ،ﻓﹶﺈﻧ ﻪ ﻻ ﻳ ﹾﺬ ﻫﺐ ﻋﹶﻠﻴ ﻚ ِﻋﻠﹾﻤﹰﺎ ﻧﺎﻓِﻌﺎﹰ ،ﻭ ِﺭﺯﻗﹰﺎ ﹶﻃﻴﺒﺎﹰ، ﻭﻳﺬﻛﹶﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﹶﺍ ﺃﺻﺒﺢ ﻗﺎ ﹶﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃ ﺳﹶﺄﻟﹸ ﻼ().(٤ ﻼ ﻣﺘ ﹶﻘﺒ ﹰ ﻭ ﻋ ﻤ ﹰ ﺖ ﺤ ﺻﺒ ﺙ ﻣﺮﺍﺕ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﲔ ﻳﺼِﺒﺢ ﺛﻼ ﹶ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج :ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻗﺎ ﹶﻝ ِﺣ ﻚ ﻭ ِﺳﺘ ﺮ ﻙ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮﺓِ، ﻚ ﻭﻋﺎِﻓﻴﺘ ﻚ ﰲ ِﻧ ﻌ ﻤ ٍﺔ ﻭﻋﺎِﻓﻴ ٍﺔ ﻭ ِﺳﺘﺮٍ ،ﹶﻓﹶﺄﺗ ِﻤ ﻢ ﻋﹶﻠ ﻰ ِﻧ ﻌ ﻤﺘ ِﻣﻨ )(٥ ﻭﺇﺫﹶﺍ ﺃﻣﺴﻰ ،ﻗﺎ ﹶﻝ ﺫﻟِﻚ ،ﻛﹶﺎ ﹶﻥ ﺣﻘﺎ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺃ ﹾﻥ ﻳِﺘﻢ ﻋﹶﻠﻴ ِﻪ( . ﺴِﺒ ﻰ ﲔ ﻳ ﻤﺴِﻰ :ﺣ ﺼِﺒﺢ ﻭ ِﺣ ﲔ ﻳ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﰲ ﹸﻛﻞﱢ ﻳ ﻮ ٍﻡ ِﺣ ﺕ -ﹶﻛﻔﹶﺎ ﻩ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﺵ ﺍﻟ ﻌﻈِﻴ ﻢ -ﺳﺒ ﻊ ﻣﺮﺍ ٍ ﺏ ﺍﻟ ﻌ ﺮ ِ ﺖ ﻭﻫ ﻮ ﺭ ﺍﻟﱠﻠ ﻪ ﹶﻻ ﺇﻟﹶﻪ ﺇ ﱠﻻ ﻫ ﻮ ﻋﹶﻠﻴ ِﻪ ﺗﻮ ﱠﻛ ﹾﻠ ﺃ ﻫﻤ ﻪ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮ ِﺓ().(٦ ﺼﺒﻪ ﻣﺼِﻴﺒ ﹲﺔ ﺣﺘﻰ ﺕ ﰲ ﺃ ﻭ ِﻝ ﻧﻬﺎ ِﺭﻩِ ،ﹶﻟ ﻢ ﺗِ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج ﺃﻧﻪ ﻣﻦ ﻗﺎ ﹶﻝ ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻜِﻠﻤﺎ ِ ﺖ ﺭﺑﻰ ،ﹶﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺼِﺒ ﺢ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃﻧ ﺼﺒﻪ ﻣﺼِﻴﺒ ﹲﺔ ﺣﺘﻰ ﻳ ﺴﻰ ،ﻭ ﻣ ﻦ ﻗﹶﺎﹶﻟﻬﺎ ﺁ ِﺧ ﺮ ﻧﻬﺎ ِﺭ ِﻩ ﹶﻟ ﻢ ﺗِ ﻳ ﻤ ِ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٤٠٧ ،٤٠٦/٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ) ،(٥٤٥/١ﻭﺍﺑﻦ ﺍﻟﺴﲏ ﺭﻗﻢ ).(٤٨ ) (٣ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ﺭﻗﻢ ).(٥٠ ) (٤ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ).(٩٢٥ ) (٥ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺹ).(١٩ ) (٦ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ) ،(٧٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٨١
٢٣٨ ﺸ ﹾﺄ ﹶﻟ ﻢ ﺵ ﺍﻟ ﻌﻈِﻴﻢِ ،ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﹶﻟ ﻢ ﻳ ﺏ ﺍﻟ ﻌ ﺮ ِ ﺖ ﺭ ﻚ ﺗ ﻮ ﱠﻛ ﹾﻠﺖ ،ﻭﺃﻧ ﺖ ،ﻋﹶﻠﻴ ﺃﻧ ﻳ ﹸﻜﻦ ،ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑﺎﻟﻠﱠ ِﻪ ﺍﻟ ﻌِﻠ ﻰ ﺍﻟ ﻌﻈِﻴﻢِ ،ﺃ ﻋﹶﻠﻢ ﺃ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ ﹶﻗﺪِﻳﺮ ،ﻭﺃ ﱠﻥ ﺖ ﻚ ِﻣ ﻦ ﺷ ﺮ ﻧ ﹾﻔﺴِﻰ ،ﻭ ﺷ ﺮ ﹸﻛﻞﱢ ﺩﺍﺑ ٍﺔ ﺃﻧ ﻁ ِﺑﻜﹸ ﱢﻞ ﺷ ﻰ ٍﺀ ِﻋﻠﹾﻤﺎﹰ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺍﻟﻠﱠ ﻪ ﹶﻗ ﺪ ﺃﺣﺎ ﹶ ﺴﺘﻘِﻴ ٍﻢ( ،ﻭﻗﹶﺪ ﻗِﻴ ﹶﻞ ﻷﰉ ﺍﻟﺪﺭﺩﺍﺀ :ﻗ ِﺪ ﺍﺣﺘﺮﻕ ﺑﻴﺘﻚ ﻁ ﻣ ﺻﺮﺍ ٍ ﺻﻴِﺘﻬﺎ ،ﺇ ﱠﻥ ﺭﺑﻰ ﻋﻠﹶﻰ ِ ﺁ ِﺧ ﹲﺬ ِﺑﻨﺎ ِ ﺕ ﲰﻌﺘ ﻬﻦِ ﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ ج ﻓﻘﺎ ﹶﻝ :ﻣﺎ ﺍﺣﺘﺮﻕ ،ﻭﱂ ﻳﻜﻦ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻟِﻴﻔﻌﻞِ ،ﻟ ﹶﻜِﻠﻤﺎ ٍ ﻓﺬﻛﺮﻫﺎ).(١ ﺖ ﺧﹶﻠ ﹾﻘﺘﻨِﻰ ﺖ ﺭﺑﻰ ،ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺃﻧ ﻭﻗﺎ ﹶﻝ ) :ﺳﻴ ﺪ ﺍﻻ ﺳِﺘ ﻐﻔﹶﺎ ِﺭ ﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﺍﻟﻌﺒ ﺪ :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃﻧ ﺻﻨ ﻌﺖ ،ﹶﺃﺑﻮ ُﺀ ﻚ ِﻣ ﻦ ﺷ ﺮ ﻣﺎ ﻭﺃﻧﺎ ﻋﺒ ﺪﻙ ،ﻭﺃﻧﺎ ﻋﻠﹶﻰ ﻋ ﻬ ِﺪ ﻙ ﻭ ﻭ ﻋ ِﺪ ﻙ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺖ ،ﺃﻋﻮ ﹸﺫ ِﺑ ﲔ ﺏ ﺇ ﱠﻻ ﹶﺃﻧﺖ ،ﻣ ﻦ ﻗﺎﹶﻟﻬﺎ ِﺣ ﻚ ﻋﹶﻠﻰ ،ﻭﹶﺃﺑﻮ ُﺀ ِﺑ ﹶﺬﻧﺒِﻰ ،ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﺇﻧ ﻪ ﹶﻻ ﻳ ﻐ ِﻔﺮ ﺍﻟ ﹸﺬﻧﻮ ﻚ ِﺑِﻨ ﻌ ﻤِﺘ ﹶﻟ ﺕ ﲔ ﻳ ﻤﺴِﻰ ﻣﻮﻗِﻨﹰﺎ ِﺑﻬﺎ ،ﹶﻓﻤﺎ ﳉﻨﺔﹶ ،ﻭ ﻣ ﻦ ﻗﹶﺎﹶﻟﻬﺎ ِﺣ ﺕ ِﻣ ﻦ ﻳ ﻮ ِﻣﻪِ ،ﺩ ﺧ ﹶﻞ ﺍ ﹶ ﺼِﺒﺢ ﻣﻮﻗِﻨﹰﺎ ِﺑﻬﺎ ﹶﻓﻤﺎ ﻳ ﳉﻨ ﹶﺔ().(٢ ِﻣ ﻦ ﹶﻟﻴﹶﻠِﺘﻪِ ،ﺩ ﺧ ﹶﻞ ﺍ ﹶ ﺤ ﻤ ِﺪ ِﻩ -ﻣِﺎﹶﺋ ﹶﺔ ﻣ ﺮ ٍﺓ -ﹶﻟ ﻢ ﲔ ﻳ ﻤﺴِﻰ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻭِﺑ ﺼِﺒﺢ ﻭ ِﺣ ﲔ ﻳ )ﻭ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ِﺣ )(٣ ﻀ ﹶﻞ ِﻣﻤﺎ ﺟﺎ َﺀ ِﺑ ِﻪ ﺇ ﱠﻻ ﺃ ﺣ ﺪ ﻗﹶﺎ ﹶﻝ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﻗﹶﺎﻝﹶ ،ﺃ ﻭ ﺯﺍ ﺩ ﻋﹶﻠﻴ ِﻪ( . ﺕ ﺃﹶﺣ ﺪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﺑﹶﺄ ﹾﻓ ﻳ ﹾﺄ ِ ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﺕ :ﹶﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ﹶﻻ ﺷﺮِﻳ ﺸ ﺮ ﻣﺮﺍ ٍ ﺼِﺒﺢ ﻋ ﲔ ﻳ ﻭﻗﹶﺎ ﹶﻝ ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ِﺣ ﺴﻨﺎﺕٍ ،ﻭ ﻣﺤﺎ ﺸ ﺮ ﺣ ﺐ ﺍﻟﻠﱠﻪ ﹶﻟﻪِ ﺑﻬﺎ ﻋ ﳊ ﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ ﹶﻗﺪِﻳﺮ ،ﹶﻛﺘ ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟﻪ ﺍ ﹶ ﺸﻴﻄﹶﺎ ِﻥ ﺖ ﹶﻛ ِﻌﺪﻝ ﻋﺸﺮ ِﺭﻗﹶﺎﺏٍ ،ﻭﹶﺃﺟﺎﺭﻩ ﺍﻟﱠﻠ ﻪ ﻳ ﻮ ﻣﻪِ ﻣ ﻦ ﺍﻟ ﺸ ﺮ ﺳﻴﺌﹶﺎﺕٍ ،ﻭﻛﹶﺎﻧ ﻋﻨﻪ ﺎ ﻋ )(٤ ﺼِﺒ ﺢ( . ﻚ ﺣﺘﻰ ﻳ ﺍﻟ ﺮﺟِﻴﻢِ ،ﻭِﺇﺫﹶﺍ ﺃ ﻣﺴﻰ ﹶﻓ ِﻤﹾﺜﻞﹸ ﺫِﻟ ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟﻪ ﺼِﺒﺢ :ﹶﻻ ﺇﻟﹶﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ﹶﻻ ﺷﺮِﻳ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ِﺣﻴ ﻦ ﻳ ﺖ ﹶﻟﻪ ﻋﺪ ﹶﻝ ﻋﺸﺮ ِﺭﻗﹶﺎﺏٍ، ﳊ ﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ ﹶﻗﺪِﻳﺮ ،ﰲ ﺍﹾﻟﻴ ﻮ ِﻡ ﻣِﺎﹶﺋ ﹶﺔ ﻣ ﺮﺓٍ ،ﻛﹶﺎﻧ ﺍﹶ ﺸﻴﻄﹶﺎ ِﻥ ﻳ ﻮ ﻣﻪ ﺖ ﹶﻟﻪِ ﺣﺮﺯﹰﺍ ِﻣ ﻦ ﺍﻟ ﺖ ﻋ ﻦ ﻣِﺎﹶﺋﺔﹸ ﺳﻴﺌﹶﺔ ،ﻭﻛﹶﺎﻧ ﺤﻴ ﺴﻨﺔٍ ،ﻭﻣِ ﺐ ﹶﻟﻪ ﻣﺎﺋ ﹸﺔ ﺣ ﻭﻛﹸِﺘ )(٥ ﻀ ﹶﻞ ِﻣﻤﺎ ﺟﺎ َﺀ ِﺑ ِﻪ ﺇ ﱠﻻ ﺭ ﺟ ﹲﻞ ﻋ ِﻤ ﹶﻞ ﺃ ﹾﻛﹶﺜ ﺮ ِﻣﻨﻪ. ( ﺕ ﺃ ﺣ ﺪ ِﺑﹶﺄ ﹾﻓ ﺫِﻟ ﺴﻰ ،ﻭﹶﻟ ﻢ ﻳ ﹾﺄ ِ ﻚ ﺣﱴ ﻳ ﻤ ِ ) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺭﻗﻢ ).(٥٦ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٨٤ ،٨٣/١١ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٧٣/١١ﻭﻣﺴﻠﻢ ) ،(٢٦٩٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٩١ ) (٤ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٧٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣٨٦٧ﻭﺃﲪﺪ ).(٦٠/٤ ) (٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٦٩ ،١٦٨/١١ﻭﻣﺴﻠﻢ ) ،(٢٦٩١ﻭﺍﳌﻮﻃﺄ ) ،(٢٠٩/١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٣٤٦٤
٢٣٩ ﻭﰱ )ﺍﳌﺴﻨﺪ( ﻭﻏﲑ ِﻩ ﺃﻧﻪ -ج -ﻋﻠﱠﻢ ﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺘﻌﺎ ﻫ ﺪ ﺑ ِﻪ ﺃﻫﻠﻪ ﰲ ﻚ ﻚ ﻭِﺑ ﳋﻴﺮ ﰲ ﻳ ﺪﻳﻚ ،ﻭ ِﻣﻨ ﻚ ﻭ ﺳ ﻌ ﺪﻳﻚ ،ﻭﺍ ﹶ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﹶﻟﺒﻴﻚ ،ﹶﻟﺒﻴ ﻛ ﱢﻞ ﺻﺒﺎﺡ) :ﹶﻟﺒﻴ ﻚ ﺖ ِﻣ ﻦ ﹶﻗ ﻮﻝٍ ،ﺃ ﻭ ﺣﹶﻠ ﹾﻔﺖِ ﻣ ﻦ ﺣِﻠﻒٍ ،ﺃ ﻭ ﻧ ﹶﺬ ﺭﺕِ ﻣ ﻦ ﻧ ﹾﺬﺭٍ ،ﹶﻓ ﻤﺸِﻴﹶﺌﺘ ﻭﺇﹶﻟﻴﻚ ،ﺍﻟﱠﻠ ﻬﻢ ﻣﺎ ﹸﻗ ﹾﻠ ﺖ ﻛﹶﺎﻥﹶ ،ﻭﻣﺎ ﹶﻟ ﻢ ﺗ ﻚ ﹸﻛﻠﹼﻪ ،ﻣﺎ ِﺷﹾﺌ ﻯ ﺫِﻟ ﺑﻴ ﻦ ﻳ ﺪ ﺸ ﹾﺄ ﹶﻟ ﻢ ﻳ ﹸﻜﻦ ،ﻭ ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ِﺑﻚ، ﺖ ِﻣ ﻦ ﺻﱠﻠﻴﺖ ،ﻭﻣﺎ ﹶﻟ ﻌﻨ ﻼ ٍﺓ ﹶﻓ ﻌﻠﹶﻰ ﻣ ﻦ ﺻﹶ ﺖ ِﻣ ﻦ ﺻﻠﱠﻴ ﻚ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ ﹶﻗﺪِﻳﺮ ،ﺍﻟﱠﻠ ﻬﻢ ﻣﺎ ﺇﻧ ﺤﲔ، ﺤ ﹾﻘﻨِﻰ ﺑﺎﻟﺼﺎِﻟ ِ ﺴﻠِﻤﹰﺎ ﻭﺃﹾﻟ ِ ﺖ ﻭﻟﲕ ﰲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮ ِﺓ ﺗ ﻮﱠﻓﻨِﻰ ﻣ ﹶﻟ ﻌﻨﺔٍ ،ﹶﻓ ﻌﻠﹶﻰ ﻣ ﻦ ﹶﻟ ﻌﻨﺖ ،ﹶﺃﻧ ﻼ ِﻝ ﻭﺍﻹ ﹾﻛﺮﺍ ِﻡ .ﻓﹶﺈﻧﻰ ﺃ ﻋ ﻬﺪ ﺽ ،ﻋﺎِﻟ ﻢ ﺍﻟ ﻐﻴ ِ ﳉﹶ ﺐ ﻭﺍﻟﺸﻬﺎ ﺩﺓِ ،ﺫﹶﺍ ﺍ ﹶ ﺕ ﻭﺍ َﻷ ﺭ ِ ﺍﻟﱠﻠ ﻬﻢ ﻓﹶﺎ ِﻃ ﺮ ﺍﻟﺴﻤﺎﻭﺍ ِ ﻚ ﺷﻬِﻴﺪﹰﺍ ِ -ﺑﹶﺄﻧﻰ ﺃ ﺷ ﻬﺪ ﺃ ﹾﻥ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﳊﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ،ﻭﺃﹸ ﺷ ِﻬﺪ ﻙ -ﻭ ﹶﻛﻔﹶﻰ ِﺑ ﻚ ﰲ ﻫ ِﺬ ِﻩ ﺍ ﹶ ﺇﹶﻟﻴ ﺖ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ ﹶﻗﺪِﻳﺮ، ﳊ ﻤﺪ ،ﻭﹶﺃﻧ ﻚﺍﹶ ﻚ ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟ ﻚ ﹶﻟﻚ ،ﹶﻟ ﺖ ﻭ ﺣ ﺪ ﻙ ﹶﻻ ﺷﺮِﻳ ﺃﻧ ﺤﻤﺪﹰﺍ ﻋﺒﺪ ﻙ ﻭ ﺭﺳﻮﹸﻟﻚ ،ﻭﹶﺃ ﺷ ﻬﺪ ﺃ ﱠﻥ ﻭ ﻋ ﺪ ﻙ ﺣﻖ ،ﻭِﻟﻘﹶﺎ َﺀ ﻙ ﺣﻖ ،ﻭﺍﻟﺴﺎ ﻋﺔﹸ ﺣ ﻖ ﻭﹶﺃ ﺷ ﻬﺪ ﺃ ﱠﻥ ﻣ ﻚ ﺇ ﹾﻥ ﺗ ِﻜ ﹾﻠﻨِﻰ ﺇﱃ ﻧ ﹾﻔﺴِﻰ ﺗ ِﻜ ﹾﻠﻨِﻰ ﻚ ﺗﺒ ﻌﺚﹸ ﻣ ﻦ ﰲ ﺍﻟ ﹸﻘﺒﻮﺭِ ،ﻭﺃ ﺷ ﻬﺪ ﺃﻧ ﺐ ﻓِﻴﻬﺎ ،ﻭﹶﺃﻧ ﺁِﺗﻴ ﹲﺔ ﹶﻻ ﺭﻳ ﺐ ﻭ ﺧﻄِﻴﹶﺌﺔٍ ،ﻭﺇﻧﻰ ﹶﻻ ﺃِﺛﻖ ﺇ ﱠﻻ ﺑ ﺮ ﺣ ﻤِﺘﻚ ،ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﹸﺫﻧﻮﺑِﻰ ﹸﻛﱠﻠﻬﺎ ﺇﻧﻪ ﻒ ﻭ ﻋ ﻮ ﺭ ٍﺓ ﻭ ﹶﺫﻧ ٍ ﺿ ﻌ ٍ ﺇﱃ )(١ ﺏ ﺍﻟ ﺮﺣِﻴﻢٍ. ( ﺖ ﺍﻟﺘﻮﺍ ﻚ ﺃﻧ ﺐ ﻋﻠ ﻰ ﺇﻧ ﺏ ﺇ ﱠﻻ ﺃﻧﺖ ،ﻭﺗ ﹶﻻ ﻳ ﻐ ِﻔﺮ ﺍﻟ ﹸﺬﻧﻮ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟ ﱢﺬآْﺮ ﻋﻨﺪ ﻟﺒﺲ اﻟﺜﻮب وﻧﺤ ِﻮ ِﻩ
ﻛﺎ ﹶﻥ ج ﺇﺫﹶﺍ ﺍﺳﺘﺠ ﺪ ﺛﻮﺑﹰﺎ ﲰﺎﻩ ﺑﺎﲰﻪ ،ﻋِﻤﺎﻣﺔﹰ ،ﺃﻭ ﻗﻤﻴﺼﺎﹰ ،ﺃﻭ ِﺭﺩﺍﺀً ،ﰒ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﻚ ِﻣ ﻦ ﺷ ﺮﻩِ ،ﻭ ﺷ ﺮ ﻚ ﺧﻴ ﺮﻩ ،ﻭ ﺧﻴﺮ ﻣﺎ ﺻِﻨ ﻊ ﹶﻟﻪ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺴ ﻮﺗﻨِﻴﻪِ ،ﺃ ﺳﹶﺄﻟﹸ ﺖ ﹶﻛ ﳊ ﻤﺪ ،ﺃﻧ ﻚﺍﹶ ﹶﻟ )(٢ ﻣﺎ ﺻِﻨ ﻊ ﹶﻟﻪ (ﺣﺪﻳﺚ ﺻﺤﻴﺢ . ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﻛﺴﺎﻧِﻰ ﻫﺬﹶﺍ ﻭ ﺭ ﺯﹶﻗﻨِﻴ ِﻪ ﺲ ﹶﺛﻮﺑﹰﺎ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﹶ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ﻦ ﹶﻟِﺒ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺣ ﻮ ٍﻝ ِﻣﻨﻰ ﻭ ﹶﻻ ﹸﻗﻮﺓ ،ﹶﻏ ﹶﻔ ﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ﻦ ﹶﺫﻧِﺒ ِﻪ().(٣ ﺖ ﺭﺳﻮ ﹶﻝ ﻭﰱ )ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ( ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﲰﻌ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﻛﺴﺎﻧِﻰ ﻣﺎ ﹸﺃﻭﺍﺭِﻯ ِﺑ ِﻪ ﺲ ﹶﺛﻮﺑﹰﺎ ﺟﺪِﻳﺪﹰﺍ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﹶ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ) :ﻣ ﻦ ﹶﻟِﺒ ﻕ ﺑﻪ ،ﻛﹶﺎ ﹶﻥ ﰲ ﺼ ﺪ ﺏ ﺍﱠﻟﺬِﻯ ﺃ ﺧﹶﻠ ﻖ ﹶﻓﺘ ﻋ ﻮ ﺭﺗِﻰ ،ﻭﺃ ﹶﲡﻤ ﹸﻞ ِﺑ ِﻪ ﰲ ﺣﻴﺎﺗِﻰ ،ﹸﺛﻢ ﻋ ﻤ ﺪ ﺇﻟﹶﻰ ﺍﻟﺜﱠ ﻮ ِ ) (١ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(١٩١/٥ﻭﺍﺑﻦ ﺍﻟﺴﲏ ).(٤٧ ) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٧٦٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٠٢٠ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٠/٣ ) (٣ﺳﺒﻖ ﲣﺮﳚﻪ.
٢٤٠ ﻒ ﺍﻟﱠﻠﻪِ ،ﻭﻓِﻰ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﺣﻴﹰﺎ ﻭ ﻣﻴﺘﹰﺎ().(١ ﻆ ﺍﻟﱠﻠﻪِ ،ﻭﰱ ﹶﻛﻨ ِ ِﺣ ﹾﻔ ِ ﻭﺻ ﱠﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ُﻷﻡ ﺧﺎﻟﺪ ﳌﺎ ﺃﻟﺒﺴﻬﺎ ﺍﻟﺜﻮﺏ ﺍﳉﺪﻳﺪ) :ﺃﺑﻠِﻰ ﻭﹶﺃ ﺧِﻠﻘِﻰ ،ﰒ ﺃﺑﻠﻰ ﻭﺃﺧﻠﻘﻰ -ﻣ ﺮﺗﻴ ِﻦ().(٢ ﻭﰱ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ( ﺃﻧﻪ ج ﺭﺃﻯ ﻋﻠﻰ ﻋﻤﺮ ﺛﻮﺑﹰﺎ ﻓﻘﺎ ﹶﻝ) :ﹶﺃ ﺟﺪِﻳ ﺪ ﻫﺬﹶﺍ ،ﺃ ﻡ ﺖ ﺷﻬِﻴﺪﹰﺍ().(٣ ﺶ ﺣﻤِﻴﺪﺍﹰ ،ﻭ ﻣ ﺲ ﺟﺪِﻳﺪﺍﹰ ،ﻭ ِﻋ ﹶﻏﺴِﻴ ﹲﻞ(؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺑ ﹾﻞ ﹶﻏﺴِﻴﻞﹲ ،ﻓﻘﺎ ﹶﻝ) :ﺍﹾﻟﺒ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻋﻨﺪ دﺧﻮﻟﻪ إﻟﻰ ﻣﻨﺰﻟﻪ
ﱂ ﻳﻜﻦ ج ﻟِﻴﻔﺠﺄ ﺃﻫﻠﻪ ﺑﻐﺘ ﹰﺔ ﻳﺘﺨ ﻮﻧﻬﻢ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﻳﺪﺧ ﹸﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ﻋﻠﻰ ِﻋﻠﹾﻢ ﺴﻠﱢ ﻢ ﻋﻠﻴﻬﻢ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ،ﺑﺪﺃ ﺑﺎﻟﺴﺆﺍﻝ ،ﺃﻭ ﺳﺄﻝ ﻋﻨﻬﻢ ،ﻭﺭﲟﺎ ﻣﻨﻬﻢ ﺑﺪﺧﻮﻟﻪ ،ﻭﻛﺎﻥ ﻳ )(٤ ﻗﺎﻝ ) :ﻫ ﹾﻞ ِﻋﻨ ﺪ ﹸﻛ ﻢ ِﻣ ﻦ ﹶﻏﺪﺍ ٍﺀ(؟ ﻭﺭﲟﺎ ﺳﻜﺖ ﺣﱴ ﳛﻀ ﺮ ﺑﲔ ﻳﺪﻳﻪ ﻣﺎ ﺗﻴﺴﺮ. ﺤ ﻤ ﺪ ِﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﻛﻔﹶﺎﻧِﻰ، ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ﺇﺫﺍ ﺍﻧﻘﻠﺐ ﺇﱃ ﺑﻴﺘﻪ) :ﺍﹾﻟ ﻚ ﻀﻞﹶ ،ﺃ ﺳﹶﺄﻟﹸ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﻣ ﻦ ﻋﹶﻠ ﻰ ﹶﻓﹶﺄ ﹾﻓ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﺃ ﹾﻃ ﻌ ﻤﻨِﻰ ﻭ ﺳﻘﹶﺎﻧِﻰ ،ﻭﺍ ﹶ ﻭﺁﻭﺍﻧِﻰ ،ﻭﺍ ﹶ )(٥ ﺠ ﲑﻧِﻰ ِﻣ ﻦ ﺍﻟﻨﺎﺭ( . ﺃ ﹾﻥ ﺗ ِ ﻚ ﺴﱢﻠ ﻢ ﻳ ﹸﻜ ﻦ ﺑ ﺮ ﹶﻛ ﹰﺔ ﻋﹶﻠﻴ ﻚ ﹶﻓ ﺖ ﻋﻠﹶﻰ ﺃ ﻫِﻠ ﻭﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ ﻷﻧﺲ) :ﺇﺫﹶﺍ ﺩﺧ ﹾﻠ ﻚ( .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ).(٦ ﻭ ﻋﹶﻠ ﻰ ﺃ ﻫِﻠ ﻚ ﺧﻴ ﺮ ﺍ ﹶﳌ ﻮﹶﻟﺞِ، ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ج) :ﺇﺫﹶﺍ ﻭﹶﻟ ﺞ ﺍﻟﺮ ﺟ ﹸﻞ ﺑﻴﺘﻪ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﺳﹶﺄﻟﹸ )(٧ ﺴﱢﻠ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻫِﻠ ِﻪ( . ﺠﻨﺎ ،ﻭ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﺭﺑﻨﺎ ﺗ ﻮﻛﱠ ﹾﻠﻨﺎ ،ﹸﺛﻢِ ﻟﻴ ﺴ ِﻢ ﺍﻟﻠﱠ ِﻪ ﻭﹶﻟ ﺨ ﺮﺝِِ ،ﺑ ﻭ ﺧﻴ ﺮ ﺍ ﹶﳌ ﺝ ﻏﹶﺎﺯﻳﹰﺎ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ، ﻭﻓﻴﻬﺎ ﻋﻨﻪ ج) :ﺛﹶﻼﹶﺛ ﹲﺔ ﹸﻛﻠﱡ ﻬ ﻢ ﺿﺎ ِﻣ ﻦ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ :ﺭ ﺟ ﹲﻞ ﺧ ﺮ ﳉﻨ ﹶﺔ ﺃ ﻭ ﻳ ﺮﺩ ﻩ ِﺑﻤﺎ ﻧﺎ ﹶﻝ ِﻣ ﻦ ﺃ ﺟ ٍﺮ ﻭ ﹶﻏﻨِﻴﻤﺔٍ ،ﻭ ﺭﺟ ﹲﻞ ﹶﻓﻬ ﻮ ﺿﺎ ِﻣ ﻦ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺣﺘﻰ ﻳﺘﻮﻓﱠﺎﻩ ﹶﻓﻴ ﺪ ِﺧﹶﻠﻪ ﺍ ﹶ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٥٥٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٥٥٧ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٥٦/١٠) ،(١٦٨/٦) ،(٢٥٦ ،٢٣٦/١٠ ) (٣ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(٨٩/٢ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٥٥٨ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١١٥٤ ) (٥ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ).(١٥٧ ) (٦ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٦٩٩ ) (٧ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٩٦
٢٤٢ ﻚ().(١ ﹶﺫِﻟ ﻭﻗﺪ ﺗ ﹶﻘ ﺪ ﻡ ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺴﺘ ﹾﻘِﺒﻞﹸ ﺍﻟ ِﻘﺒﻠﺔ ﻭﻻ ﻳﺴﺘﺪِﺑ ﺮﻫﺎ ﺑﺒﻮ ٍﻝ ﻭﻻ ﺑﻐﺎﺋﻂ ،ﻭﺃﻧﻪ ﻰ ﻋﻦ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﺃﻳﻮﺏ ،ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻰ ،ﻭﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﻣﻌﻘﻞ ﺑﻦ ﺃﰉ ﻣﻌﻘﻞ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺟﺰﺀ ﺍﻟﺰﺑﻴﺪﻯ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻋﺎﻣ ﹸﺔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔﹲ ،ﻭﺳﺎﺋﹸﺮﻫﺎ ﺣﺴﻦ ،ﻭﺍﳌﻌﺎ ِﺭﺽ ﳍﺎ ﺇﻣﺎ ﻣﻌﻠﻮﻝ ﺾ ﻋﻨﻪ ﺑﺬﻟﻚ ،ﻛﺤﺪﻳﺚ ﻋِﺮﺍﻙ ﻒ ﺍﻟﺪﻻﻟﺔ ،ﻓﻼ ﻳﺮﺩ ﺻﺮﻳ ﺢ ﻴﻪ ﺍﳌﺴﺘﻔﻴ ﺍﻟﺴﻨﺪِ ،ﻭﺇﻣﺎ ﺿﻌﻴ ﻋﻦ ﻋﺎﺋﺸﺔ :ﺫﹸ ِﻛ ﺮ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﻧﺎﺳﹰﺎ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﻳﺴﺘﻘﺒﻠﻮﺍ ﺍﻟ ِﻘﺒﻠﺔ ﺑﻔﺮﻭﺟﻬﻢ ،ﻓﻘﺎﻝ: )ﹶﺃ ﻭ ﻗﺪ ﻓﻌﻠﹸﻮﻫﺎ؟ ﺣﻮﻟﻮﺍ ﻣ ﹾﻘ ﻌﺪﺗﻰ ِﻗﺒ ﹶﻞ ﺍﻟ ِﻘﺒﹶﻠ ِﺔ( ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ) (٢ﻭﻗﺎﻝ :ﻫﻮ ﺃﺣﺴﻦ ﻣﺎ ﻯ ﻭﻏﲑﻩ ﻣﻦ ﺭﻭﻯ ﰲ ﺍﻟﺮﺧﺼﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺳﻼﹰ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﻃﻌﻦ ﻓﻴﻪ ﺍﻟﺒﺨﺎﺭ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ،ﻭﱂ ﻳﺜِﺒﺘﻮﻩ ،ﻭﻻ ﻳﻘﺘﻀﻰ ﻛﻼ ﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺗﺜﺒﻴﺘﻪ ﻭﻻ ﲢﺴﻴﻨﻪ .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﳏﻤﺪ ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻫﺬﺍ ﰲ ﻛﺘﺎﺏ )ﺍﻟﻌﻠﻞ ﺍﻟﻜﺒﲑ( ﻟﻪ :ﺳﺄﻟ ﺚ ﻓﻴﻪ ﺍﺿﻄﺮﺍﺏ ،ﻭﺍﻟﺼﺤﻴ ﺢ ﻋﻨﺪﻯ ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﻦ ﻗﻮﳍﺎ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﺣﺪﻳ ﹲ ﺍﻧﺘﻬﻰ. ﻗﻠﺖ :ﻭﻟﻪ ِﻋﻠﱠﺔ ﺃﹸﺧﺮﻯ ،ﻭﻫﻰ ﺍﻧﻘﻄﺎﻋﻪ ﺑﲔ ﻋﺮﺍﻙ ﻭﻋﺎﺋﺸﺔ ،ﻓﺈﻧﻪ ﱂ ﻳﺴﻤﻊ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺜﻘﻔﻰ ﻋﻦ ﺧﺎﻟﺪ ﺍﳊﺬﱠﺍﺀ ﻋﻦ ﺭﺟﻞ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻭﻟﻪ ِﻋﻠﱠﺔ ﺃﺧﺮﻯ ،ﻭﻫﻰ ﺿﻌﻒ ﺧﺎﻟﺪ ﺑﻦ ﺃﰉ ﺍﻟﺼﻠﺖ. ﺚ ﺟﺎﺑ ٍﺮ) :ﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﺴﺘﻘﺒﻞ ﺍﻟ ِﻘﺒﻠ ﹸﺔ ﺑﺒﻮﻝٍ ،ﻓﺮﺃﻳﺘ ﻪ ﻗﺒﻞ ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳ ﹸ ﺃﻥ ﻳﻘﺒﺾ ﺑﻌﺎﻡ ﻳﺴﺘﻘﺒﻠﻬﺎ() ،(٣ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﺳﺘﻐﺮﺑﻪ ﺍﻟﺘﺮﻣﺬﻯ ﺑﻌﺪ ﲢﺴﻴﻨﻪ ،ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ﰲ ﻛﺘﺎﺏ )ﺍﻟﻌﻠﻞ( :ﺳﺄﻟﺖ ﳏﻤﺪﹰﺍ -ﻳﻌﲎ ﺍﻟﺒﺨﺎﺭﻯ -ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ: ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺭﻭﺍﻩ ﻏ ﲑ ﻭﺍﺣﺪ ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﺮﺍﺩ ﺍﻟﺒﺨﺎﺭﻯ ﺻﺤﺘﻪ ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺘﻪ ﰲ ﻧﻔﺴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺍﺩﻩ ﺻﺤﺘﻪ ﰲ ﻧﻔﺴﻪ ،ﻓﻬﻰ ﻭﺍﻗﻌﺔ ﻋﲔ ،ﺣﻜﻤﻬﺎ ﺣﻜﻢ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﳌﺎ ﺭﺃﻯ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻀﻰ ﺣﺎﺟﺘﻪ ﻣﺴﺘﺪﺑﺮ ﺍﻟﻜﻌﺒﺔ ،ﻭﻫﺬﺍ ﳛﺘ ِﻤﻞﹸ ﻭﺟﻮﻫﹰﺎ ﺳﺘﺔ :ﻧﺴ ﺦ ﺍﻟﻨﻬﻰ ﺑﻪ ،ﻭﻋﻜﺴﻪ ،ﻭﲣﺼﻴﺼﻪ ﺑﻪ ج، ) (١ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(٣٦/٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٢٤ ) (٢ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(١٣٧/٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٢٤ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٩
٢٤٣ ﻭﲣﺼﻴﺼﻪ ﺑﺎﻟﺒﻨﻴﺎﻥ ،ﻭﺃﻥ ﻳﻜﻮ ﹶﻥ ﻟﻌﺬﺭ ﺍﻗﺘﻀﺎﻩ ﳌﻜﺎﻥ ﺃﻭ ﻏﲑﻩ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺎﻧﺎﹰ ،ﻷﻥ ﺍﻟﻨﻬﻰ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ،ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺍﳉﺰﻡ ﺑﻮﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻋﻠﻰ ﺍﻟﺘﻌﻴﲔ ،ﻭﺇﻥ ﻛﺎﻥ ﺚ ﺟﺎﺑﺮ ﻻ ﳛﺘﻤﻞ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱏ ﻣﻨﻬﺎ ،ﻓﻼ ﺳﺒﻴﻞ ﺇﱃ ﺗﺮﻙ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻬﻰ ﺍﻟﺼﺤﻴﺤﺔ ﺣﺪﻳ ﹸ ﺍﻟﺼﺮﳛﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺬﺍ ﺍﶈﺘ ﻤﻞِ ،ﻭﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻤﺮ :ﺇﳕﺎ ﻰ ﻋﻦ ﺫﻟﻚ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ،ﹶﻓ ﻬ ﻢ ﻣﻨﻪ ﻻﺧﺘﺼﺎﺹ ﺍﻟﻨﻬﻰ ﺎ ،ﻭﻟﻴﺲ ﲝﻜﺎﻳﺔ ﻟﻔﻆ ﺍﻟﻨﻬﻰ ،ﻭﻫﻮ ﻣﻌﺎﺭﺽ ﺑﻔﻬﻢ ﺃﰉ ﺃﻳﻮﺏ ﻟﻠﻌﻤﻮﻡ ﻣﻊ ﺳﻼﻣﺔ ﻗﻮ ِﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻤﻮﻡ ﻣﻦ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﺬﻯ ﻳﻠﺰﻡ ﺍﳌﻔﺮﻗﲔ ﺑﲔ ﺍﻟﻔﻀﺎﺀ ﻭﺍﻟﺒﻨﻴﺎﻥ ،ﻓﺈﻧﻪ ﻳﻘﺎﻝ ﳍﻢ :ﻣﺎ ﺣ ﺪ ﺍﳊﺎﺟﺰ ﺍﻟﺬﻯ ﳚﻮ ﺯ ﺫﻟﻚ ﻣﻌﻪ ﰲ ﺍﻟﺒﻨﻴﺎﻥ؟ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺫﻛﺮ ﺣ ﺪ ﻓﺎﺻﻞ ،ﻭﺇﻥ ﺟﻌﻠﻮﺍ ﻣﻄﻠﻖ ﺍﻟﺒﻨﻴﺎﻥ ﳎﻮﺯﹰﺍ ﻟﺬﻟﻚ ،ﻟﺰﻣﻬﻢ ﺟﻮﺍﺯﻩ ﰲ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻯ ﳛﻮﻝ ﺑﲔ ﺍﻟﺒﺎﺋﻞ ﻭﺑﻴﻨﻪ ﺟﺒﻞ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ ،ﻛﻨﻈﲑﻩ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻨﻬﻰ ﺗﻜﺮ ﱘ ﺲ ﺍﻟﺒﻴﺖ ،ﻓﻜﻢ ﻣﻦ ﳉﻬﺔ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﺫﻟﻚ ﻻ ﳜﺘﻠﻒ ﺑﻔﻀﺎﺀ ﻭﻻ ﺑﻨﻴﺎﻥ ،ﻭﻟﻴﺲ ﳐﺘﺼﹰﺎ ﺑﻨﻔ ِ ﺟﺒﻞ ﻭﺃ ﹶﻛ ﻤ ٍﺔ ﺣﺎﺋﻞ ﺑﲔ ﺍﻟﺒﺎﺋﻞ ﻭﺑﲔ ﺍﻟﺒﻴﺖ ﲟﺜﻞ ﻣﺎ ﲢﻮﻝ ﺟﺪﺭﺍ ﹸﻥ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺃﻋﻈﻢ ،ﻭﺃﻣﺎ ﺟﻬ ﹸﺔ ﺍﻟ ِﻘﺒﻠﺔ ،ﻓﻼ ﺣﺎﺋﻞ ﺑﲔ ﺍﻟﺒﺎﺋﻞ ﻭﺑﻴﻨﻬﺎ ،ﻭﻋﻠﻰ ﺍﳉﻬﺔ ﻭﻗﻊ ﺍﻟﻨﻬﻰ ،ﻻ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻧﻔﺴﻪ ﻓﺘﺄﻣﻠﻪ. ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻘﺎل ﻋﻨﺪ اﻟﺨﺮوج ﻣﻦ اﻟﺨﻼء
ﻚ() ،(١ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ: ﻭﻛﺎﻥ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﳋﻼﺀ ﻗﺎﻝ ) :ﹸﻏ ﹾﻔﺮﺍﻧ )(٢ ﺐ ﻋﻨﻰ ﺍﻷﺫﹶﻯ ،ﻭﻋﺎﻓﹶﺎﻧِﻰ( ﺫﻛﺮﻩ ﺍﺑﻦ ﻣﺎﺟﻪ . ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﺃ ﹾﺫ ﻫ )ﺍ ﹶ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ أذآﺎر اﻟﻮﺿﻮء
ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻭﺿﻊ ﻳﺪﻳﻪ ﰲ ﺍﻹﻧﺎﺀ ﺍﻟﺬﻯ ﻓﻴﻪ ﺍﳌﺎﺀ ،ﰒ ﻗﺎﻝ ﻟﻠﺼﺤﺎﺑﺔً) :ﺗ ﻮﺿﺆﻭﺍ ﺴ ِﻢ ﺍﻟﻠﱠ ِﻪ().(٣ ِﺑ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﳉﺎﺑﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ) :ﻧﺎ ِﺩ ِﺑ ﻮﺿﻮ ٍﺀ( ﻓﺠﺊ ﺑﺎﳌﺎﺀ ﻓﻘﺎ ﹶﻝ ) :ﺧ ﹾﺬ ﻳﺎ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٠ﻭﺃﲪﺪ ) ،(٢٦٩/١ﻭﺍﻟﺪﺍﺭﻣﻲ ).(١٧٤/١ ) (٢ﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٠١ ) (٣ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺹ) ،(٢٦ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ) ،(٤٣/١ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٦١/١
٢٤٤ ﺖ ﺖ :ﺑﺴﻢ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ :ﻓﺮﺃﻳ ﺼﺒﺒﺖ ﻋﻠﹶﻴﻪ ،ﻭﹸﻗ ﹾﻠ ﺴ ِﻢ ﺍﻟﻠﱠﻪ( ﻗﺎﻝ :ﹶﻓ ﺼﺐ ﻋﻠ ﻰ ﻭﹸﻗ ﹾﻞِ :ﺑ ﺟﺎِﺑﺮ ﹶﻓ ﺍﳌﺎﺀ ﻳﻔﻮﺭِ ﻣ ﻦ ﺑﻴ ﻦ ﺃﺻﺎﺑِﻌﻪ).(١ ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻨﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ،ﻭﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ) :ﹶﻻ ﻭﺿﻮ َﺀ ِﻟﻤﻦ ًﹶﻟ ﻢ ﻳ ﹾﺬﻛﹸ ِﺮ ﺍ ﺳ ﻢ ﺍﻟﻠﱠ ِﻪ ﻋﹶﻠﻴ ِﻪ( .ﻭﰱ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻟﲔ. ﻭﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﻣﻦ ﺃ ﺳﺒ ﹶﻎ ﺍﻟ ﻮﺿﻮ َﺀ ﹸﺛﻢ ﻗﹶﺎ ﹶﻝ :ﺃ ﺷ ﻬﺪ ﺃ ﹾﻥ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ ﻭ ﺣ ﺪﻩ ﺖ ﹶﻟﻪ ﺃﺑﻮﺍ ﺤ ﺤﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭ ﺭﺳﻮﹸﻟﻪ ،ﻓﹸِﺘ ﻚ ﹶﻟﻪ ،ﻭﹶﺃ ﺷ ﻬﺪ ﺃ ﱠﻥ ﻣ ﹶﻻ ﺷﺮِﻳ ﳉﻨ ِﺔ ﺍﻟﱠﺜﻤﺎِﻧﻴﺔﹸ ﻳ ﺪﺧﻞﹸ ﺏﺍﹶ ِﻣ ﻦ ﺃﻳﻬﺎ ﺷﺎ َﺀ( ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٢ ﲔ ﻭﺍ ﺟ ﻌ ﹾﻠﻨِﻰ ِﻣ ﻦ ﻭﺯﺍﺩ ﺍﻟﺘﺮﻣﺬﻯ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺟ ﻌ ﹾﻠﻨِﻰ ِﻣ ﻦ ﺍﻟﺘﻮﺍِﺑ ﺴﻤﺎ ِﺀ) .(٤ﻭﺯﺍﺩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻊ ﺃﲪﺪ: ﺍ ﹸﳌﺘ ﹶﻄ ﻬﺮِﻳ ﻦ() (٣ﻭﺯﺍﺩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﱠﰒ ﺭﹶﻓ ﻊ ﻧ ﹶﻈ ﺮﻩ ﺇﱃ ﺍﻟ ﻗﻮﻝ ﺫﻟﻚ ﺛﻼﺙ ﻣﺮﺍﺕ. ﻭﺫﻛﺮ ﺑﻘ ﻰ ﺑﻦ ﻣﺨﻠﺪ ﰲ )ﻣﺴﻨﺪﻩ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ ﻣﺮﻓﻮﻋﹰﺎ ) :ﻣ ﻦ ﺖ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﻭ ﲝ ﻤ ِﺪ ﻙ ﺃ ﺷ ﻬﺪ ﺃ ﹾﻥ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺃﻧ ﻍ ِﻣ ﻦ ﻭﺿﻮِﺋﻪِ ،ﹸﺛﻢ ﻗﹶﺎ ﹶﻝ :ﺳﺒﺤﺎﻧ ﺿﹶﺄ ﹶﻓ ﹶﻔ ﺮ ﹶ ﺗ ﻮ ﺏ ﺇﹶﻟﻴﻚ ،ﻛﹸِﺘ ﹶﺃ ﺳﺘ ﻐ ِﻔﺮ ﻙ ﻭﺃﺗﻮ ﺵ ﹶﻓﹶﻠ ﻢ ﺖ ﺍﻟ ﻌ ﺮ ِ ﺤ ﺖ ﺗ ﻕ ﻭﻃﹸﺒ ﻊ ﻋ ﹾﻠﻴﻬﺎ ِﺑﻄﹶﺎﺑﻊٍ ،ﹸﺛﻢ ﺭِﻓ ﻌ ﺐ ﰲ ﺭ ﺴ ﺮ ﺇﱃ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ،ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﲑ ﻣﻦ ﻛﻼﻡ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ)،(٥ ﻳ ﹾﻜ ﻭﻗﺎ ﹶﻝ ﺍﻟﻨﺴﺎﺋﻰ :ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﻭﺿﻮﺋﻪ ،ﻓﺬﻛﺮ ﺑﻌﺾ ﻣﺎ ﺗﻘﺪﻡ .ﰒ ﺫﻛﺮ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﻮﺿﻮ ٍﺀ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ ﻗﺎﻝ :ﺃﺗﻴ ﺿﺄﹶ ،ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮﻝ ﻭﻳﺪﻋﻮ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﹶﺫﻧﺒِﻰ ،ﻭ ﻭ ﺳ ﻊ ﻟِﻰ ﰲ ﺩﺍﺭﻯ ،ﻭﺑﺎ ِﺭ ﻙ ﻟِﻰ ﻓﺘﻮ ﺖ ِﻣ ﻦ ﱮ ﺍﻟﻠﱠ ِﻪ :ﲰﻌﺘﻚ ﺗﺪﻋﻮ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ،ﻗﺎﻝ) :ﻭ ﻫ ﹾﻞ ﺗ ﺮ ﹶﻛ ﺖ :ﻳﺎ ﻧ ﰲ ِﺭ ﺯﻗِﻰ( ﻓﻘﻠ ﺷ ﻰ ٍﺀ(؟ ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﻟﺴﲎ :ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺑﲔ ﻇﻬﺮﺍﱏ ﻭﺿﻮﺋﻪ ﻓﺬﻛﺮﻩ).(٦ ﻓﺼﻞ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤١/٧ﻭﻣﺴﻠﻢ ) ،(٣٣٠٨/٤) ،(٣٠١٣ﻭﺃﲪﺪ ).(٣٢٩ ،١٦٥/٣ ) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٣٤ ) (٣ﺍﻟﺘﺮﻣﺬﻱ ).(٥٥ ) (٤ﺍﳌﺴﻨﺪ ).(١٥١/٤ ) (٥ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ).(٣٠ ) (٦ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ).(٢٨
٢٤٥ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻷذان وأذآﺎرﻩ
ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﺳ ﻦ ﺍﻟﺘﺄﺫﻳﻦ ﺑﺘﺮﺟﻴﻊ ﻭﺑﻐﲑ ﺗﺮﺟﻴﻊ ،ﻭﺷﺮﻉ ﺍﻹﻗﹶﺎ ﻣ ﹶﺔ ﻣﺜﲎ ﻭﻓﹸﺮﺍﺩﻯ، ﺖ ﺍﻟﺼﻼ ﹸﺓ( ﻭﱂ ﻳﺼﺢ ﻋﻨ ﻪ ﺇﻓﺮﺍ ﺩﻫﺎ ﻭﻟﻜﻦ ﺍﻟﺬﻯ ﺻﺢ ﻋﻨﻪ ﺗﺜﻨﻴ ﹸﺔ ﻛﻠﻤ ِﺔ ﺍﻹﻗﹶﺎ ﻣ ِﺔ) :ﹶﻗ ﺪ ﻗﹶﺎ ﻣ ِ ﺼ ﺢ ﻋﻨﻪ ﺍﻻﻗﺘﺼﺎ ﺭ ﺍﻟﺒﺘﺔ ،ﻭﻛﺬﻟﻚ ﺻ ﺢ ﻋﻨﻪ ﺗﻜﺮﺍ ﺭ ﻟﻔﻆ ﺍﻟﺘﻜﺒﲑ ﰲ ﺃﻭﻝ ﺍﻷﺫﺍﻥ ﺃﺭﺑﻌﺎﹰ ،ﻭﱂ ﻳ ِ )(١ ﺸ ﹶﻔ ﻊ ﺍﻷﺫﹶﺍ ﹶﻥ ﻭﻳﻮِﺗ ﺮ ﺍﻹﻗﹶﺎ ﻣ ﹶﺔ( ﻓﻼ ﻳﻨﺎﰱ ﺚ) :ﺃﹸ ِﻣ ﺮ ِﺑ ﹶ ﻼ ﹲﻝ ﺃ ﹾﻥ ﻳ ﻋﻠﻰ ﻣﺮﺗﲔ ،ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﺍﻟﺸﻔﻊ ﺑﺄﺭﺑﻊ ،ﻭﻗﺪ ﺻ ﺢ ﺍﻟﺘﺮﺑﻴ ﻊ ﺻﺮﳛﹰﺎ ﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺯﻳﺪ ،ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ، ﻭﺃﰉ ﳏﺬﻭﺭﺓ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﻭﺃﻣﺎ ﺇﻓﺮﺍ ﺩ ﺍﻹﻗﺎﻣﺔ ،ﻓﻘﺪ ﺻ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﺍﺳﺘﺜﻨﺎ ُﺀ ﻛﻠﻤﺔ ﺍﻹﻗﺎﻣﺔ، ﻓﻘﺎﻝ :ﺇﳕﺎ ﻛﺎ ﹶﻥ ﺍﻷﺫﺍ ﹸﻥ ﻋﻠﻰ ﻋ ﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣ ﺮﺗﻴ ِﻦ ﻣ ﺮﺗﻴﻦِ ،ﻭﺍﻹﻗﹶﺎﻣ ﹸﺔ ﻣ ﺮ ﹰﺓ ﻣ ﺮﺓﹰ ،ﻏ ﲑ ﺃﻧﻪ ﻼ ﹸﺓ(. ﺖ ﺍﻟﺼ ﹶ ﻼﺓﹸ ،ﹶﻗ ﺪ ﻗﹶﺎ ﻣ ِ ﺼﹶ ﺖ ﺍﻟ ﻳﻘﻮﻝ :ﻗﹶﺪ ﻗﹶﺎ ﻣ ِ ﺸ ﹶﻔ ﻊ ﺍﻷﺫﹶﺍﻥﹶ ،ﻭﻳﻮِﺗ ﺮ ﺍﻹﻗﹶﺎ ﻣﺔﹶ، ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻦ ﺃﻧﺲ) :ﺃﹸ ِﻣ ﺮ ﺑِﻼ ﹲﻝ ﺃ ﹾﻥ ﻳ ﺇﻻ ﺍﻹﻗﹶﺎﻣﺔ().(٢ ﻼﺓﹸ ،ﹶﻗ ﺪ ﺼﹶ ﺖ ﺍﻟ ﻭﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺯﻳﺪ ﻭﻋﻤﺮ ﰲ ﺍﻹﻗﺎﻣﺔ) :ﹶﻗ ﺪ ﻗﹶﺎ ﻣ ِ ﻼ ﹸﺓ(. ﺖ ﺍﻟﺼ ﹶ ﻗﹶﺎ ﻣ ِ ﺕ ﺍﻷﺫﺍﻥ. ﻭﺻﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﳏﺬﻭﺭﺓ ﺗﺜﻨﻴ ﹸﺔ ﻛﻠﻤ ِﺔ ﺍﻹﻗﺎﻣﺔ ﻣﻊ ﺳﺎﺋﺮ ﻛﻠﻤﺎ ِ ﻭ ﹸﻛﻞﱡ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺟﺎﺋﺰﺓ ﳎﺰﺋﺔ ﻻ ﻛﺮﺍﻫﺔ ﰲ ﺷﺊ ﻣﻨﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﺃﻓﻀ ﹶﻞ ﻣِﻦ ﺑﻌﺾ ،ﻓﺎﻹﻣﺎﻡ ﺃﲪﺪ ﺃﺧﺬ ﺑﺄﺫﺍﻥ ﺑﻼﻝ ﻭﺇﻗﺎﻣﺘﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﺃﺧﺬ ﺑﺄﺫﺍﻥ ﺃﰉ ﳏﺬﻭﺭﺓ ﻭﺇﻗﺎﻣﺔ ﺑﻼﻝ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﺧﺬ ﺑﺄﺫﺍﻥ ﺑﻼﻝ ﻭﺇﻗﺎﻣﺔ ﺃﰉ ﳏﺬﻭﺭﺓ ،ﻭﻣﺎﻟﻚ ﺃﺧﺬ ﲟﺎ ﺭﺃﻯ ﻋﻠﻴﻪ ﻋﻤ ﹶﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺘﻜﺒﲑ ﰲ ﺍﻷﺫﺍﻥ ﻣﺮﺗﲔ ،ﻭﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻹﻗﺎﻣﺔ ﻣﺮﺓ ﺴـﻨﺔ. ﻭﺍﺣﺪﺓ ،ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ﻛﻠﻬﻢ ،ﻓﺈﻢ ﺍﺟﺘﻬﺪﻭﺍ ﰲ ﻣﺘﺎﺑﻌﺔ ﺍﻟ ﻓﺼﻞ ﻷﻣﱠﺘﻪ ﻣﻦ اﻟ ﱢﺬ ْآ ِﺮ ﻋﻨﺪ اﻷذان وﺑﻌﺪﻩ ﻓﻴﻤﺎ ﺷﺮﻋﻪ ج ُ
ﻭﺃﻣﺎ ﻫ ﺪﻳﻪ ج ﰲ ﺍﻟﺬﱢﻛﺮ ﻋﻨﺪ ﺍﻷﺫﺍﻥ ﻭﺑﻌﺪﻩ ،ﻓﺸﺮﻉ ُﻷﻣﺘﻪ ﻣﻨﻪ ﲬﺴﺔ ﺃﻧﻮﺍﻉ: ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٦٢/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٦٨ ،٦٧/٢ﻭﻣﺴﻠﻢ ).(٣٧٨
٢٤٦ ﺃﺣﺪﻫﺎ :ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺴﺎﻣﻊ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺆﺫﱢﻥ ،ﺇﻻ ﰲ ﻟﻔﻆ) :ﺣ ﻰ ﻋﻠﻰ ﺍﻟﺼﻼﺓ(، )ﺣ ﻰ ﻋﻠﻰ ﺍﻟﻔﻼﺡ( ﻓﺈﻧﻪ ﺻﺢ ﻋﻨﻪ ﺇﺑﺪﺍﻟﹸﻬﻤﺎ ﺑـ )ﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑﺎﻟﻠﱠ ِﻪ() (١ﻭﱂ ﳚﺊ ﻋﻨﻪ ﺍﳉﻤ ﻊ ﺑﻴﻨﻬﺎ ﻭﺑﲔ) :ﺣ ﻰ ﻋﻠﻰ ﺍﻟﺼﻼﺓ() ،ﺣ ﻰ ﻋﻠﻰ ﺍﻟﻔﻼﺡ( ﻭﻻ ﺍﻻﻗﺘﺼﺎ ﺭ ﻋﻠﻰ ﺍﳊﻴﻌﻠﺔ ،ﻭ ﻫ ﺪﻳﻪ ج ﺍﻟﺬﻯ ﺻﺢ ﻋﻨﻪ ﺇﺑﺪﺍﻟﹸﻬﻤﺎ ﺑﺎﳊﻮﻗﻠﺔ ،ﻭﻫﺬﺍ ﻣﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ ﺴ ﻦ ﻟﻠﺴﺎﻣﻊ ﺃﻥ ﻳﻘﻮﳍﺎ، ﺍﳌﻄﺎﺑﻘ ِﺔ ﳊﺎﻝ ﺍﳌﺆﺫﱢﻥ ﻭﺍﻟﺴﺎﻣﻊ ،ﻓﺈﻥ ﻛﻠﻤﺎﺕ ﺍﻷﺫﺍﻥ ِﺫ ﹾﻛﺮ ،ﹶﻓ ﲔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺴﺘ ِﻌ ﺴ ﻦ ﻟﻠﺴﺎﻣﻊ ﺃﻥ ﻳ ﻭﻛﻠﻤﺔ ﺍﳊﻴﻌﻠﺔ ﺩﻋﺎ ٌﺀ ﺇﱃ ﺍﻟﺼﻼﺓ ﳌﻦ ﲰﻌﻪ ،ﹶﻓ ﺑﻜﻠﻤﺔ ﺍﻹﻋﺎﻧﺔ ﻭﻫﻰ) :ﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑﺎﻟﻠﱠ ِﻪ ﺍﻟ ﻌﻠﱢﻰ ﺍﻟﻌﻈﻴﻢ(. ﺖ ﺤﻤﺪﹰﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪِ ،ﺭﺿِﻴ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﻘﻮﻝ :ﻭﹶﺃﻧﺎ ﹶﺃ ﺷ ﻬﺪ ﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻭﺃ ﱠﻥ ﻣ )(٢ ﻚ ﻏﹸ ِﻔ ﺮ ﹶﻟﻪ ﹶﺫﻧﺒﻪ. ﺤ ﻤ ٍﺪ ﺭﺳﻮﻻﹰ ،ﻭﹶﺃ ﺧﺒ ﺮ ﺃ ﱠﻥ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺫِﻟ ﻼ ِﻡ ﺩِﻳﻨﺎﹰ ،ﻭِﺑﻤ ﺑِﺎﻟﻠﱠﻪ ﺭﺑﺎﹰ ،ﻭﺑﺎﻹ ﺳ ﹶ ﱮ ج ﺑﻌ ﺪ ﻓﹶﺮﺍﻏﻪ ﻣﻦ ﺇﺟﺎﺑﺔ ﺍﳌﺆﺫﱢﻥ ،ﻭﺃ ﹾﻛ ﻤﻞﹸ ﻣﺎ ﻳﺼﻠﱠﻰ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﺼﱢﻠ ﻰ ﻋﻠﻰ ﺍﻟﻨ ﻼ ﹶﺓ ﻋﻠﻴﻪ ِﺑﻪِ ،ﻭﻳﺼﻞ ﺇﻟﻴﻪ ،ﻫﻰ ﺍﻟﺼﻼﺓ ﺍﻹﺑﺮﺍﻫﻴﻤﻴﺔ ﻛﻤﺎ ﻋﻠﱠﻤﻪ ﹸﺃﻣﺘﻪ ﺃﻥ ﻳﺼﻠﱡﻮﺍ ﻋﻠﻴﻪ ،ﻓﻼ ﺻ ﹶ ﻋﻠﻴﻪ ﺃﻛﻤ ﹸﻞ ﻣﻨﻬﺎ ﻭﺇﻥ ﲢﺬﻟﻖ ﺍﳌﺘﺤﺬﻟﻘﻮﻥ. ﺏ ﻫ ِﺬ ِﻩ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ﺍﻟﺘﺎ ﻣﺔِ ،ﻭﺍﻟﺼﻼ ِﺓ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺑﻌﺪ ﺻﻼﺗﻪ ﻋﻠﻴﻪ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﻚﻻ ﺤﻤﻮﺩﹰﺍ ﺍﻟﺬﻯ ﻭ ﻋ ﺪﺗﻪ ﺇﻧ ﺤﻤﺪﹰﺍ ﺍﻟ ﻮﺳِﻴﹶﻠ ﹶﺔ ﻭﺍﻟ ﹶﻔﻀِﻴﹶﻠﺔﹶ ،ﻭﺍﺑ ﻌﹾﺜ ﻪ ﻣﻘﹶﺎﻣﹰﺎ ﻣ ﺕ ﻣ ﺍﻟﻘﹶﺎِﺋ ﻤﺔِ ،ﺁ ِ ﺨِﻠﻒ ﺍﳌِﻴﻌﺎ ﺩ() (٣ﻫﻜﺬﺍ ﺟﺎﺀ ﺬﺍ ﺍﻟﻠﻔﻆ) :ﻣﻘﺎﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ( ﺑﻼ ﺃﻟﻒ ﻭﻻ ﻻﻡ ،ﻭﻫﻜﺬﺍ ﺗ ﺻﺢ ﻋﻨﻪ ج. ﺴﺘﺠﺎﺏ ﻟﻪ ،ﻛﻤﺎ ﺍﳋﺎﻣﺲ :ﺃﻥ ﻳﺪﻋ ﻮ ﻟﻨﻔﺴﻪ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻳﺴﺄ ﹶﻝ ﺍﻟﻠﱠﻪ ﻣﻦ ﻓﻀﻠﻪ ،ﻓﺈﻧﻪ ﻳ ﺴ ﹾﻞ ﺖ ﹶﻓ ﲔ -ﻓﹶﺈﺫﹶﺍ ﺍﻧﺘﻬﻴ ﰲ )ﺍﻟﺴﻨﻦ( ﻋﻨﻪ ج) :ﹸﻗ ﹾﻞ ﹶﻛ ﻤﺎ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ -ﻳ ﻌﻨِﻰ ﺍﳌﹸ ﺆ ﱢﺫِﻧ ﺗ ﻌ ﹶﻄ ﻪ().(٤ ﺏ ﻫ ِﺬ ِﻩ ﺍﻟ ﺪ ﻋ ﻮ ِﺓ ﲔ ﻳﻨﺎﺩِﻯ ﺍ ﹸﳌﻨﺎﺩِﻯ :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻨﻪ ج ) :ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺣ ﺏ ﻂ ﺑ ﻌ ﺪﻩ ،ﺍ ﺳﺘﺠﺎ ﺨﹶ ﺿ ﻰ ﻻ ﺳ ﺽ ﻋﻨﻪِ ﺭ ﺤ ﻤ ٍﺪ ﻭﺍ ﺭ ﺻ ﱢﻞ ﻋﻠﹶﻰ ﻣ ﺍﻟﺘﺎﻣﺔ ﻭﺍﻟﺼﻼ ِﺓ ﺍﻟﻨﺎِﻓ ﻌﺔِ ، ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ﺩ ﻋ ﻮﺗﻪ().(٥ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٧٤/٢ﻭﻣﺴﻠﻢ ).(٣٨٣ ) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٣٨٦ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢١٠ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ).(٤١٠/١ ) (٤ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢٤ ) (٥ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٣٧/٣
٢٤٧ ﻭﻗﹶﺎﻟﺖ ﺃ ﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ :ﻋﻠﱠﻤﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﻗﻮﻝ ﻋﻨﺪ ﺃﺫﺍﻥ ﺍﳌﻐﺮﺏ: ﺕ ﺩﻋﺎِﺗﻚ ،ﻓﹶﺎ ﹾﻏ ِﻔﺮﱃ( ﺫﻛﺮﻩ ﺻﻮﺍ )ﺍﻟﱠﻠ ﻬﻢ ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺇ ﹾﻗﺒﺎ ﹸﻝ ﹶﻟﻴِﻠﻚ ،ﻭﺇ ﺩﺑﺎ ﺭ ﻧﻬﺎ ِﺭﻙ ،ﻭﹶﺃ ﺍﻟﺘﺮﻣﺬﻯ).(١ ﻭﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ )ﺍﳌﺴﺘﺪﺭﻙ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺃﹸﻣﺎﻣﺔ ﻳﺮﻓﻌﻪ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﲰﻊ ﺍﻷﺫﺍﻥ ﳊ ﻖ ﻭ ﹶﻛِﻠ ﻤ ِﺔ ﺏ ﹶﻟﻬﺎ ،ﺩﻋﻮ ِﺓ ﺍ ﹶ ﺴﺘﺠﺎ ِ ﺴﺘﺠﺎﺑﺔِ ،ﻭﺍ ﹸﳌ ﺏ ﻫ ِﺬ ِﻩ ﺍﻟ ﺪﻋﻮ ِﺓ ﺍﻟﺘﺎ ﻣ ِﺔ ﺍﳌﹸ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﻼ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ()،(٢ ﺍﻟﺘ ﹾﻘﻮﻯ ،ﺗ ﻮﻓﱠﲎ ﻋﹶﻠﻴﻬﺎ ﻭﹶﺃ ﺣِﻴﻨِﻰ ﻋﹶﻠﻴﻬﺎ ،ﻭﺍ ﺟ ﻌ ﹾﻠﻨِﻰ ِﻣ ﻦ ﺻﺎِﻟﺤِﻰ ﺃ ﻫِﻠﻬﺎ ﻋ ﻤ ﹰ ﻭﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻰ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻣﻮﻗﻮﻓﹰﺎ ﻋﻠﻴﻪ. )(٣ ﻭﺫﹸﻛﺮ ﻋﻨﻪ -ج -ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻋﻨﺪ ﻛﻠﻤ ِﺔ ﺍﻹﻗﺎﻣﺔ) :ﺃﻗﹶﺎ ﻣﻬﺎ ﺍﻟﱠﻠ ﻪ ﻭﺃﺩﺍ ﻣﻬﺎ( . ﲔ ﺍﻷﺫﹶﺍ ِﻥ ﻭﺍﻹﻗﺎ ﻣ ِﺔ( ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﻧﻘﻮ ﹸﻝ ﻳﺎ ﺭﺳﻮﻝ ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ج) :ﺍﻟ ﺪﻋﺎ ُﺀ ﹶﻻ ﻳ ﺮﺩ ﺑ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ ) :ﺳﻠﹸﻮﺍ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﻓِﻴ ﹶﺔ ﰲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮ ِﺓ( ﺣﺪﻳﺚ ﺻﺤﻴﺢ).(٤ ﻉ ﺩﻋﻮﺗﻪ: ﺴﻤﺎ ِﺀ ﻭﹶﻗﻠﱠﻤﺎ ﺗ ﺮﺩ ﻋﻠﹶﻰ ﺩﺍ ٍ ﺏ ﺍﻟ ﻭﻓﻴﻬﺎ ﻋﻨﻪ) :ﺳﺎ ﻋﺘﺎﻥِ ،ﻳ ﹾﻔﺘﺢ ﺍﻟﱠﻠ ﻪ ﻓِﻴﻬﻤﺎ ﺃﺑﻮﺍ ﻒ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ().(٥ ﺼ ِﻋﻨ ﺪ ﺣﻀﻮ ِﺭ ﺍﻟﻨﺪﺍﺀِ ،ﻭﺍﻟ ﻼ ﻭﺍﻷﺫﻛﺎ ِﺭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺋﻬﺎ ،ﻭﺍﻷﺫﻛﺎﺭ ﰲ ﺼﹰ ﻭﻗﺪ ﺗﻘﺪﻡ ﻫ ﺪﻳﻪ ﰲ ﺃﺫﻛﺎﺭ ﺍﻟﺼﻼﺓ ﻣﻔ ﺍﻟﻌﻴﺪﻳﻦ ،ﻭﺍﳉﻨﺎﺋﺰ ،ﻭﺍﻟﻜﺴﻮﻑ ،ﻭﺃﻧﻪ ﺃﻣﺮ ﰲ ﺍﻟﻜﺴﻮﻑ ﺑﺎﻟﻔﺰﻉ ﺇﱃ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺃﻧﻪ ﺴﺮ ﻋﻦ ﺤ ﻤﺪ ﻭﻳﺪﻋﻮ ﺣﱴ ﺣِ ﻛﺎﻥ ﻳﺴﺒﺢ ﰲ ﺻﻼﺎ ﻗﺎﺋﻤﹰﺎ ﺭﺍﻓﻌﹰﺎ ﻳﺪﻳﻪ ﻳﻬﻠﱢﻞ ﻭﻳﻜﺒﺮ ﻭﻳ ﺍﻟﺸﻤﺲ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﺤﺠﱠﺔ ﻓﻲ اﻹآﺜﺎر ﻣﻦ اﻟﺪﻋﺎء واﻟﺘﻬﻠﻴﻞ واﻟﺘﻜﺒﻴﺮ واﻟﺘﺤﻤﻴﺪ ﻓﻲ ﻋﺸﺮ ذى اﻟ ِ
ﳊﺠﺔ ،ﻭﻳﺄﻣﺮ ﻓﻴﻪ ﺑﺎﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﻬﻠﻴﻞ ﺸ ِﺮ ﺫﻯ ﺍ ِ ﻭﻛﺎﻥ ج ﻳﻜِﺜﺮ ﺍﻟﺪﻋﺎﺀ ﰲ ﻋ ﻭﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺘﺤﻤﻴﺪ).(٦ ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٣٠ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٣٥٨٣ ) (٢ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ).(٤١١/١ ) (٣ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢٨ ) (٤ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ).(٣٥٨٨ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٥٤٠ﻭﺍﳊﺎﻛﻢ ).(١٩٨/١ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٨٣ ،٣٨١/٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٧٥٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٣١
٢٤٨ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺒﺮ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻳﻮ ﻡ ﻋﺮﻓﺔ ﺇﱃ ﺍﻟﻌﺼﺮ ﻣﻦ ﺁﺧﺮ ﺃﻳﺎﻡ ﳊ ﻤﺪ (١)(ﻭﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻖ ،ﻓﻴﻘﻮﻝ) :ﺍﻟﱠﻠ ﻪ ﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻪ ﺃ ﹾﻛﺒﺮ ،ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻭﺍﻟﻠﱠﻪ ﺃ ﹾﻛﺒﺮ ﻭِﻟﻠﱠ ِﻪ ﺍ ﹶ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺼﺢ ﺇﺳﻨﺎﺩﻩ ،ﻓﺎﻟﻌﻤﻞ ﻋﻠﻴﻪ ،ﻭﻟﻔﻈﻪ ﻫﻜﺬﺍ ﻳﺸﻔﻊ ﺍﻟﺘﻜﺒﲑ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﺛﻼﺛﺎﹰ، ﻓﺈﳕﺎ ﺭﻭﻯ ﻋﻦ ﺟﺎﺑﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻣِﻦ ﻓﻌﻠﻬﻤﺎ ﺛﻼﺛﹰﺎ ﻓﻘﻂ ،ﻭﻛِﻼﳘﺎ ﺣﺴﻦ ،ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ: ﺇﻥ ﺯﺍﺩ ﻓﻘﺎﻝ) :ﺍﻟﻠﱠﻪ ﺃﻛ ﱪ ﻛﺒﲑﺍﹰ ،ﻭﺍﳊﻤ ﺪ ﻟﻠﱠﻪ ﻛﺜﲑﹰﺍَ ،ﻭﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺑﻜﺮ ﹰﺓ ﻭﺃﺻﻴﻼﹰ ،ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﻟﱠﻠﻪ ،ﻭﻻ ﻧﻌﺒ ﺪ ﺇﻻ ﺇﻳﺎﻩ ،ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳ ﻦ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﱠﻠ ﻪ ﻭﺣ ﺪﻩ، ﺏ ﻭﺣﺪﻩ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ﻭﺍﻟﱠﻠ ﻪ ﺃﻛ ﱪ( ﻛﺎﻥ ﻕ ﻭﻋﺪﻩ ،ﻭﻧﺼ ﺮ ﻋﺒﺪﻩ ،ﻭﻫﺰﻡ ﺍﻷﺣﺰﺍ ﺻ ﺪ ﺣﺴﻨﹰﺎ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟ ﱢﺬ ْآ ِﺮ ﻋﻨﺪ رؤﻳﺔ اﻟﻬﻼل
ﻼ ﻣ ِﺔ ﻭﺍﻹﺳﻼﻡِ، ﺴﹶ ﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ِﻫﻠﱠﻪ ﻋﹶﻠﻴﻨﺎ ﺑِﺎﻷ ﻣ ِﻦ ﻭﺍﻹﳝﺎﻥِ ،ﻭﺍﻟ ﺚ ﺣﺴﻦ. ﻚ ﺍﻟﱠﻠ ﻪ() (٢ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳ ﹲ ﺭﺑﻰ ﻭ ﺭﺑ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻋﻨﺪ ﺭﺅﻳﺘﻪ) :ﺍﻟﱠﻠ ﻪ ﺃ ﹾﻛﺒﺮ ،ﺍﻟﱠﻠ ﻬﻢ ﺃ ِﻫﻠﱠﻪ ﻋﹶﻠﻴﻨﺎ ﺑِﺎ َﻷ ﻣ ِﻦ ﻚ ﺍﻟﱠﻠ ﻪ( ﺫﻛﺮﻩ ﺐ ﺭﺑﻨﺎ ﻭﻳ ﺮﺿﻰ ،ﺭﺑﻨﺎ ﻭ ﺭﺑ ﻼ ِﻡ ﻭﺍﻟﺘ ﻮﻓِﻴ ِﻖ ِﻟﻤﺎ ﻳﺤ ﻭﺍﻹﳝﺎﻥِ ،ﻭﺍﻟﺴﻼ ﻣ ِﺔ ﻭﺍﻹ ﺳ ﹶ ﺍﻟﺪﺍﺭﻣﻰ. ﻼﻝﹸ ﱮ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺍﳍﻼﻝ ﻗﺎﻝِ ) :ﻫ ﹶ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻗﺘﺎﺩﺓ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﻧ ﺕ -ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ: ﺙ ﻣﺮﺍ ٍ ﻚ( -ﺛﹶﻼ ﹶ ﻼﻝﹸ ﺧﻴ ٍﺮ ﻭ ﺭ ﺷﺪٍ ،ﺁ ﻣﻨﺖ ﺑِﺎﱠﻟﺬِﻯ ﺧﹶﻠ ﹶﻘ ﺧﻴ ٍﺮ ﻭ ﺭ ﺷﺪٍِ ،ﻫ ﹶ )(٣ ﺸ ﻬ ِﺮ ﹶﻛﺬﹶﺍ( .ﻭﰱ ﺃﺳﺎﻧﻴﺪﻫﺎ ﻟﲔ. ﺐ ﺑﺸﻬ ِﺮ ﹶﻛﺬﹶﺍ ،ﻭﺟﺎ َﺀ ﺑ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﺫ ﻫ ﺍﹶ ﺏ ﻋﻦ ﻭﻳﺬﻛﺮ ﻋﻦ ﺃﰉ ﺩﺍﻭﺩ ﻭﻫﻮ ﰲ ﺑﻌﺾ ﻧﺴﺦ ﺳﻨﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎ ِ ﺚ ﻣﺴﻨﺪ ﺻﺤﻴﺢ. ﺍﻟﻨﱮ ج ﺣﺪﻳ ﹲ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ أذآﺎر اﻟﻄﻌﺎم ﻗﺒﻠﻪ وﺑﻌﺪﻩ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ).(٥٠/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٤٧ﻭﺍﻟﺪﺍﺭﻣﻲ ).(٤/٢ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٩٢
٢٤٩ ﺴ ِﻢ ﺍﻟﻠﱠ ِﻪ( ﻭﻳﺄﻣﺮ ﺍﻵﻛﻞ ﺑﺎﻟﺘﺴﻤﻴﺔ ،ﻭﻳﻘﻮﻝ ﻛﺎﻥ ﺇﺫﺍ ﻭﺿﻊ ﻳﺪﻩ ﰲ ﺍﻟﻄﻌﺎﻡ ﻗﺎﻝ) :ﺑ ﺴ ﻰ ﺃ ﹾﻥ ﻳ ﹾﺬﻛﹸ ﺮ ﺍ ﺳ ﻢ ﺍﻟﻠﱠ ِﻪ ﰲ ﺃ ﻭِﻟﻪِ، )ﺇﺫﹶﺍ ﺃ ﹶﻛ ﹶﻞ ﺃ ﺣﺪﻛﹸﻢ ،ﹶﻓ ﹾﻠﻴ ﹾﺬﻛﹸ ِﺮ ﺍ ﺳ ﻢ ﺍﻟﻠﱠ ِﻪ ﺗ ﻌﺎﻟﹶﻰ ،ﻓﺈ ﹾﻥ ﻧ ِ ﺴ ِﻢ ﺍﻟﻠﱠ ِﻪ ﰲ ﺃ ﻭﻟِﻪ ﻭﺁ ِﺧ ِﺮ ِﻩ() (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ. ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞِ :ﺑ ﺏ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺍﻷﻛﻞ ،ﻭﻫﻮ ﺃﺣ ﺪ ﺍﻟﻮﺟﻬﲔ ﻷﺻﺤﺎﺏ ﺃﲪﺪ، ﻭﺍﻟﺼﺤﻴ ﺢ ﻭﺟﻮ )(٢ ﻍ ﳐﺎﻟﻔﺘﻬﺎ ﻉ ﻳﺴﻮ ﹸ ﺽ ﳍﺎ ،ﻭﻻ ﺇﲨﺎ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻷﻣﺮ ﺎ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ ،ﻭﻻ ﻣﻌﺎ ِﺭ ﺨ ِﺮ ﺟﻬﺎ ﻋﻦ ﻇﺎﻫﺮﻫﺎ ،ﻭﺗﺎ ِﺭ ﹸﻛﻬﺎ ﺷﺮﻳﻜ ﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ. ﻭﻳ ﻓﺼﻞ ﻰ اﷲ ﻓﻲ إذا ﻣﺎ آﺎن اﻵآﻠﻮن ﺟﻤﺎﻋﺔ ﻓﻌﻠﻰ آﻞ واﺣﺪ ﻣﻨﻬﻢ أن ﻳُﺴ ﱢﻤ َ
ﻭﻫﺎﻫﻨﺎ ﻣﺴﺄﻟﺔ ﺗﺪﻋﻮ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ،ﻭﻫﻰ ﺃﻥ ﺍﻵﻛﻠﲔ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﲨﺎﻋﺔ ،ﻓﺴﻤﻰ ﺃﺣﺪﻫﻢ ،ﻫﻞ ﺗﺰﻭ ﹸﻝ ﻣﺸﺎﺭﻛﺔ ﺍﻟﺸﻴﻄﺎﻥ ﳍﻢ ﰲ ﻃﻌﺎﻣﻬﻢ ﺑﺘﺴﻤﻴﺘﻪ ﻭﺣﺪﻩ ،ﺃﻡ ﻻ ﺗﺰﻭﻝ ﺇﻻ ﺺ ﺍﻟﺸﺎﻓﻌﻰ ﻋﻠﻰ ﺇﺟﺰﺍﺀ ﺗﺴﻤﻴﺔ ﺍﻟﻮﺍﺣﺪ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ،ﻭﺟﻌﻠﻪ ﺃﺻﺤﺎﺑﻪ ﺑﺘﺴﻤﻴﺔ ﺍﳉﻤﻴﻊ؟ ﻓﻨ ﺖ ﺍﻟﻌﺎﻃﺲ ،ﻭﻗﺪ ﻳﻘﺎﻝ :ﻻ ﺗﺮﻓﻊ ﻣﺸﺎﺭﻛ ﹸﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻶﻛﻞ ﺇﻻ ﻛﺮ ﺩ ﺍﻟﺴﻼﻡ ،ﻭﺗﺸﻤﻴ ِ ﺑﺘﺴﻤﻴﺘﻪ ﻫﻮ ،ﻭﻻ ﻳﻜﻔﻴﻪ ﺗﺴﻤﻴ ﹸﺔ ﻏﲑﻩ ،ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ :ﺇﻧﺎ ﺣﻀﺮﻧﺎ ﻣﻊ ﺖ ﻟﺘﻀﻊ ﻳﺪﻫﺎ ﰲ ﺍﻟﻄﻌﺎﻡ ،ﻓﺄﺧ ﹶﺬ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻃﻌﺎﻣﺎﹰ ،ﻓﺠﺎﺀﺕ ﺟﺎﺭﻳﺔ ﻛﺄﳕﺎ ﺗ ﺪﻓﹶﻊ ،ﻓﺬﻫﺒ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﺪﻫﺎ ،ﱠﰒ ﺟﺎﺀ ﺃﻋﺮﺍﰉ ﹶﻛﹶﺄﻧﻤﺎ ﻳ ﺪﹶﻓﻊ ،ﻓﺄﺧﺬ ﺑﻴﺪﻩ ،ﻓﻘﺎ ﹶﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﺤﻞﱡ ﺍﻟ ﱠﻄﻌﺎ ﻡ ﺃ ﹾﻥ ﻻ ﻳ ﹾﺬ ﹶﻛ ﺮ ﺍ ﺳ ﻢ ﺍﻟﻠﱠ ِﻪ ﻋﹶﻠﻴﻪِ ،ﻭﺇﻧ ﻪ ﺟﺎ َﺀ ﺑِﻬ ِﺬ ِﻩ ﺍﳉﹶﺎ ِﺭﻳ ِﺔ ﺴﺘ ِ ﺸﻴﻄﹶﺎ ﹶﻥ ﹶﻟﻴ )ﺇ ﱠﻥ ﺍﻟ ﺤﻞﱠ ِﺑﻪِ ،ﹶﻓﹶﺄ ﺧ ﹾﺬﺕِ ﺑﻴ ِﺪﻩِ ،ﻭﺍﱠﻟﺬِﻯ ﺴﺘ ِ ﰉ ِﻟﻴ ﺤﻞﱠ ِﺑﻬﺎ ،ﹶﻓﹶﺄ ﺧ ﹾﺬﺕِ ﺑﻴ ِﺪﻫﺎ ،ﹶﻓﺠﺎ َﺀ ﺑِﻬﺬﹶﺍ ﺍﻷ ﻋﺮﺍ ﺴﺘ ِ ِﻟﻴ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪ ِﻩ ﺇ ﱠﻥ ﻳ ﺪﻩ ﹶﻟﻔِﻰ ﻳﺪﻯ ﻣ ﻊ ﻳ ﺪﻳ ِﻬﻤﺎ( ﰒ ﺫﻛ ﺮ ﺍﺳ ﻢ ﺍﻟﻠﱠﻪ ﻭﺃﻛﻞ) ،(٣ﻭﻟﻮ ﻛﺎﻧﺖ ﺗﺴﻤﻴﺔ ﺍﻟﻮﺍﺣﺪ ﺗﻜﻔﻰ ،ﳌﺎ ﻭﺿﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺪﻩ ﰲ ﺫﻟﻚ ﺍﻟﻄﻌﺎﻡ. ﱮ ج ﱂ ﻳﻜﻦ ﻗﺪ ﻭﺿﻊ ﻳﺪﻩ ﻭﲰﻰ ﺑﻌﺪ ،ﻭﻟﻜ ﻦ ﺍﳉﺎﺭﻳﺔ ﻭﻟﻜﻦ ﻗﺪ ﻳﺠﺎﺏ ﺑﺄﻥ ﺍﻟﻨ ﺍﺑﺘﺪﺃﺕ ﺑﺎﻟﻮﺿﻊ ﺑﻐ ِﲑ ﺗﺴﻤﻴﺔ ،ﻭﻛﺬﻟﻚ ﺍﻷﻋﺮﺍﰉ ،ﻓﺸﺎﺭﻛﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥﹸ ،ﻓﻤِﻦ ﺃﻳﻦ ﻟﻜﹸﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺷﺎﺭﻙ ﻣﻦ ﱂ ﻳﺴ ﻢ ﺑﻌﺪ ﺗﺴﻤﻴﺔ ﻏﲑﻩ؟ ،ﻓﻬﺬﺍ ﳑﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝﹶ ،ﻟﻜﻦ ﻗﺪ ﺭﻭﻯ ﻯ ﻭﺻﺤﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺄﻛ ﹸﻞ ﻃﻌﺎﻣﹰﺎ ﰲ ِﺳﺘ ِﺔ ﺍﻟﺘﺮﻣﺬ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٨٥٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٧٦٧ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٥٧ ،٤٥٥/٩ﻭﻣﺴﻠﻢ ).(٢٠٠٢ ) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٢٠١٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٧٦٦
٢٥٠ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﺠﺎﺀ ﺃﻋﺮﺍﰉ ،ﹶﻓﹶﺄ ﹶﻛﹶﻠﻪِ ﺑﹸﻠ ﹾﻘ ﻤﺘﻴﻦِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻣﺎ ﺇﻧﻪ ﹶﻟ ﻮ ﺳﻤﻰ ﹶﻟ ﹶﻜﻔﹶﺎﻛﹸﻢ() ،(١ﻭﻣِﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻭﻟﺌﻚ ﺍﻟﺴﺘﺔ ﺳﻤﻮﺍ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﻫﺬﺍ ﺍﻷﻋﺮﺍﰉ ﻓﺄﻛﻞ ﻭﱂ ﻳﺴﻢ ،ﺷﺎﺭﻛﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﰲ ﺃﻛﻠﻪ ﻓﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ ِﺑﻠﹸﻘﻤﺘﲔ ،ﻭﻟﻮ ﲰﻰ ﻟﻜﻔﻰ ﺍﳉﻤﻴﻊ. ﺖ ﺍﻟﻌﺎﻃﺲ ،ﻓﻔﻴﻬﺎ ﻧﻈﺮ ،ﻭﻗﺪ ﺻ ﺢ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻭﺃﻣﺎ ﻣﺴﺄﻟ ﹸﺔ ﺭ ﺩ ﺍﻟﺴﻼﻡ ،ﻭﺗﺸﻤﻴ ِ ﺸ ﻤﺘﻪ (٢)(ﻭﺇﻥ ﺤ ِﻤ ﺪ ﺍﻟﱠﻠﻪ ﹶﻓ ﺤ ﻖ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﻣ ﻦ ﺳ ِﻤ ﻌﻪ ﺃ ﹾﻥ ﻳ ﺲ ﺃ ﺣﺪﻛﹸﻢ ،ﹶﻓ ﻗﺎﻝ) :ﺇﺫﹶﺍ ﻋ ﹶﻄ ﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﻣﺴﺄﻟﺔ ﺍﻷﻛﻞ ﻇﺎ ِﻫﺮ ،ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﺇﳕﺎ ﻳﺘﻮﺻﻞ ﺳﱢﻠ ﻢ ﺍﳊﹸﻜﻢ ﻓﻴﻬﻤﺎ ،ﻓﺎﻟﻔﺮ ﺇﱃ ﻣﺸﺎﺭﻛﺔ ﺍﻵﻛِﻞ ﰲ ﺃﻛﻠﻪ ﺇﺫﺍ ﱂ ﻳﺴﻢ ،ﻓﺈﺫﺍ ﲰﻰ ﻏﲑﻩ ،ﱂ ﲡﹸﺰ ﺗﺴﻤﻴ ﹸﺔ ﻣﻦ ﲰﻰ ﻋﻤﻦ ﱂ ﻳﺴ ﻢ ﻣِﻦ ﻣﻘﺎﺭﻧﺔ ﺍﻟﺸﻴﻄﺎ ِﻥ ﻟﻪ ،ﻓﻴﺄﻛﻞ ﻣﻌﻪ ،ﺑﻞ ﺗ ِﻘﻞﱡ ﻣﺸﺎﺭﻛﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺘﺴﻤﻴﺔ ﺑﻌﻀﻬﻢ، ﻭﺗﺒﻘﻰ ﺍﻟﺸﺮﻛ ﹸﺔ ﺑﲔ ﻣﻦ ﱂ ﻳﺴ ﻢ ﻭﺑﻴﻨﻪ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﺴ ﻤ ﻰ ﻋﻠﹶﻰ ﹶﻃﻌﺎ ِﻣﻪِ ،ﹶﻓ ﹾﻠﻴ ﹾﻘﺮﺃ﴿ :ﹸﻗ ﹾﻞ ﻫ ﻮ ﺴ ﻰ ﺃ ﹾﻥ ﻳ ﻭﻳﺬﻛﺮ ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ﺍﻟﻨﱮ ج ) :ﻣ ﻦ ﻧ ِ )(٣ ﻍ( ﻭﰱ ﺛﺒﻮﺕ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻈﺮ . ﺍﻟﱠﻠ ﻪ ﺃ ﺣ ﺪ﴾ ]ﺍﻹﺧﻼﺹ [١ :ﺇﺫﹶﺍ ﹶﻓ ﺮ ﹶ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺣﻤﺪﹰﺍ ﹶﻛﺜِﲑﹰﺍ ﻃﻴﺒﹰﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻭﻛﺎﻥ ﺇﺫﺍ ﺭِﻓ ﻊ ﺍﻟﻄﻌﺎ ﻡ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻳﻘﻮﻝ) :ﺍ ﹶ ﲎ ﻋﻨﻪ ﺭﺑﻨﺎ( ﻋ ﺰ ﻭ ﺟﻞﱠ .ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻯ).(٤ ﺴﺘ ﻐ ﻉ ﻭ ﹶﻻ ﻣ ﻓِﻴﻪِ ،ﻏ ﲑ ﻣ ﹾﻜ ِﻔ ﻰ ﻭ ﹶﻻ ﻣ ﻮ ﺩ ٍ ﲔ().(٥ ﺴِﻠ ِﻤ ﳊ ﻤﺪ ﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻯ ﺃ ﹾﻃ ﻌ ﻤﻨﺎ ﻭ ﺳﻘﹶﺎﻧﺎ ﻭ ﺟ ﻌﹶﻠﻨﺎ ﻣ ﻭﺭﲟﺎ ﻛﺎ ﹶﻥ ﻳﻘﻮﻝ) :ﺍ ﹶ )(٦ ﺨﺮﺟﹰﺎ( . ﳊ ﻤﺪ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﺃ ﹾﻃ ﻌ ﻢ ﻭ ﺳﻘﹶﻰ ﻭﺳﻮ ﹶﻏ ﻪ ﻭ ﺟ ﻌ ﹶﻞ ﹶﻟﻪ ﻣ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺍ ﹶ )(٧ ﳊ ﻤﺪ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﻛﻔﹶﺎﻧﺎ ﻭﺁﻭﺍﻧﺎ( ،ﻭﺫﻛﺮ ﻯ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ) :ﺍ ﹶ ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭ ﳊ ﻤﺪ ﻟﹼﻠ ِﻪ ﺍﱠﻟﺬِﻯ ﹶﺃ ﹾﻃ ﻌ ﻤﻨِﻰ ﻫﺬﹶﺍ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ﻦ ﺃ ﹶﻛ ﹶﻞ ﻃﹶﻌﺎ ﻣﹰﺎ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﹶ ﺣ ﻮ ٍﻝ ِﻣﻨﻰ ﻭﻻ ﹸﻗ ﻮﺓٍ ،ﹶﻏ ﹶﻔ ﺮ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ﻦ ﹶﺫﻧِﺒ ِﻪ( ﺣﺪﻳﺚ ﺣﺴﻦ).(٨ ) (١ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳉﺎﻣﻊ ) (٢٩٢/١) ،(١٨٥٩ﰲ ﺍﻟﺸﻤﺎﺋﻞ. ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ) (٥١٠/١٠ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ. ) (٣ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ).(٤٦٢ ) (٤ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٠٢ ،٥٠١/٩ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٣٤٥٢ ) (٥ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ ) ،(٢٩٠ ،٢٨٩/١ﻭﰲ ﺍﻟﺴﻨﻦ ) ،(٣٤٥٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٨٥٠ ) (٦ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٨٥١ ) (٧ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٥٠٢/٩ ) (٨ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ).(٣٤٥٤
٢٥١ ﻍ ﻣِﻦ ﻃﻌﺎﻣﻪ ﺴ ِﻢ ﺍﻟﻠﱠ ِﻪ( ﻓﺈﺫﹶﺍ ﹶﻓ ﺮ ﹶ ﺏ ﺇﻟﻴﻪ ﺍﻟﻄﻌﺎ ﻡ ﻗﺎﻝِ) :ﺑ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﹶﺍ ﻗﹸ ﺮ ﳊ ﻤﺪ ﻋﻠﻰ ﻚﺍﹶ ﺖ ﻭﹶﺃ ﺣﻴﻴﺖ ،ﹶﻓﹶﻠ ﺖ ﻭﹶﺃ ﹾﻗﻨﻴﺖ ،ﻭ ﻫ ﺪﻳ ﺖ ﻭ ﺳ ﹶﻘﻴﺖ ،ﻭﹶﺃ ﹾﻏﻨﻴ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺃ ﹲﻃ ﻌ ﻤ ﺖ( ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ).(١ ﻣﺎ ﹶﺃ ﻋ ﹶﻄﻴ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﻣ ﻦ ﻋﹶﻠﻴﻨﺎ ﻭ ﻫﺪﺍﻧﺎ ،ﻭﺍﱠﻟﺬِﻯ ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮ ﹸﻝ ﺇﺫﺍ ﻓﺮﻍ) :ﺍ ﹶ )(٢ ﹶﺃ ﺷﺒ ﻌﻨﺎ ﻭﹶﺃ ﺭﻭﺍﻧﺎ ،ﻭ ِﻣ ﻦ ﹸﻛﻞﱢ ﺍﻹ ﺣﺴﺎ ِﻥ ﺁﺗﺎﻧﺎ( ﺣﺪﻳﺚ ﺣﺴﻦ . ﻭﰱ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ﺃﻳﻀﹰﺎ) :ﺇﺫﹶﺍ ﺃ ﹶﻛ ﹶﻞ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﹶﻃﻌﺎﻣﹰﺎ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺑﺎ ِﺭ ﻙ ﹶﻟﻨﺎ ﻓِﻴﻪِ، ﻭﹶﺃ ﹾﻃ ِﻌ ﻤﻨﺎ ﺧﻴﺮﹰﺍ ِﻣﻨﻪ ،ﻭ ﻣ ﻦ ﺳﻘﹶﺎ ﻩ ﺍﻟﱠﻠ ﻪ ﹶﻟﺒﻨﺎ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺑﺎ ِﺭ ﻙ ﹶﻟﻨﺎ ﻓِﻴ ِﻪ ﻭ ِﺯ ﺩﻧﺎ ِﻣﻨﻪ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﺷﺊ ﻭﻳﺠﺰِﺉ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻏﲑ ﺍﻟﻠﱭ( ﺣﺪﻳﺚ ﺣﺴﻦ).(٣ ﺤ ﻤﺪ ﺍﻟﻠﱠ ﻪ ﰲ ﹸﻛﻞﱢ ﺲ ﺛﹶﻼﺛﹶﺔ ﺃﻧﻔﹶﺎﺱٍ ،ﻭﻳ ﺏ ﰲ ﺍﻹﻧﺎ ِﺀ ﺗﻨﻔﱠ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﺷ ِﺮ ﺸﻜﹸﺮﻩ ﰲ ﺁ ِﺧ ِﺮ ِﻫ ﻦ).(٤ ﻧ ﹶﻔﺲٍ ،ﻭﻳ ﻓﺼﻞ
ﺏ ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻰ ﺃﻫِﻠ ِﻪ ﺭﺑﻤﺎ ﻳﺴ ﹾﺄﻟﹸﻬﻢ ) :ﻫ ﹾﻞ ِﻋﻨ ﺪﻛﹸﻢ ﹶﻃﻌﺎ ﻡ(؟ ﻭﻣﺎ ﻋﺎ ﹶﻃﻌﺎﻣﹰﺎ ﻗﻂﱞ ،ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﺍﺷﺘﻬﺎ ﻩ ﺃ ﹶﻛﹶﻠﻪ ،ﻭﺇ ﹾﻥ ﹶﻛ ِﺮ ﻫﻪ ﺗﺮﻛ ﻪ ﻭ ﺳﻜﹶﺖ) ،(٥ﻭﺭﲟﺎ ﻗﺎﻝ) :ﺃ ِﺟﺪﱏ ﺃﻋﺎﹸﻓ ﻪ ﺇﻧﻰ ﻻ ﹶﺃ ﺷﺘﻬِﻴ ِﻪ().(٦ ﻭﻛﺎﻥ ﳝﺪﺡ ﺍﻟﻄﻌﺎ ﻡ ﺃﺣﻴﺎﻧﺎﹰ ،ﻛﻘﻮﻟﻪ ﳌﺎ ﺳﺄﻝ ﺃﻫﹶﻠﻪ ﺍﻹﺩﺍﻡ ،ﻓﻘﺎﻟﹸﻮﺍ :ﻣﺎ ﻋِﻨﺪﻧﺎ ﺇﻻ ﺧﻞﱞ، ﳋﻞﱡ() ،(٧ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺗﻔﻀﻴﻞ ﻟﻪ ﻋﻠﻰ ﻓﺪﻋﺎ ﺑﻪ ﻓﺠﻌﻞ ﻳﺄ ﹸﻛ ﹸﻞ ِﻣﻨﻪ ﻭﻳﻘﹸﻮ ﹸﻝِ) :ﻧ ﻌ ﻢ ﺍ ُﻷ ﺩ ﻡ ﺍ ﹶ ﺍﻟﻠﱭ ﻭﺍﻟﻠﱠﺤﻢ ﻭﺍﻟ ﻌﺴﻞ ﻭﺍ ﹶﳌﺮﻕ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﺪﺡ ﻟﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﺍﻟﱴ ﺣﻀﺮ ﻓﻴﻬﺎ ،ﻭﻟﻮ ﻀ ﺮ ﳊﻢ ﺃﻭ ﻟﱭ ،ﻛﺎﻥ ﺃﻭﱃ ﺑﺎﳌﺪﺡ ﻣﻨﻪ ،ﻭﻗﺎﻝ ﻫﺬﹶﺍ ﺟﱪﹰﺍ ﻭﺗﻄﻴﻴﺒﹰﺎ ﻟﻘﻠﺐ ﻣﻦ ﻗﺪﻣﻪ ،ﻻ ﺣ ﻼ ﻟﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻹﺩﺍﻡ. ﺗﻔﻀﻴ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٣٣٥/٥ ،٦٢/٤ ) (٢ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ).(٤٦٩ ) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٥١ﻭﺍﺑﻦ ﺍﻟﺴﲏ ).(٤٧٥ ) (٤ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ).(٤٧٢ ) (٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٧/٩ﻭﻣﺴﻠﻢ ).(٢٠٦٤ ) (٦ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٧٣/٩ﻭﻣﺴﻠﻢ ) ،(١٩٤٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٧٩٤ ) (٧ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٢٠٥٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٨٢٠
٢٥٢ ﺏ ﺇﻟﻴﻪ ﺏ ﺇﻟﻴﻪ ﻃﻌﺎﻡ ﻭﻫﻮ ﺻﺎﺋﻢ ﻗﺎﻝ) :ﺇﻧﻰ ﺻﺎِﺋ ﻢ() ،(١ﻭﺃﻣﺮ ﻣﻦ ﻗﹸ ﺮ ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﹸ ﺮ ﺼﱢﻠﻰ ،ﺃﻯ ﻳﺪﻋﻮ ﳌﻦ ﻗﺪﻣﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻔﻄﺮﹰﺍ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻪ).(٢ ﺍﻟﻄﻌﺎ ﻡ ﻭﻫﻮ ﺻﺎﺋﻢ ﺃﻥ ﻳ ﺏ ﺍﳌﱰﻝ ،ﻭﻗﺎﻝ) :ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺗِﺒ ﻌﻨﺎ ،ﻓﹶﺈ ﹾﻥ ﻭﻛﺎﻥ ﺇﺫﺍ ﺩﻋ ﻰ ﻟِﻄﻌﺎﻡ ﻭﺗﺒﻌﻪ ﺃﺣﺪ ،ﺃﻋﻠ ﻢ ﺑﻪ ﺭ ﺖ ﺭ ﺟ ﻊ().(٣ ﺖ ﺃ ﹾﻥ ﺗﺄ ﹶﺫ ﹶﻥ ﹶﻟﻪ ،ﻭﺇ ﹾﻥ ِﺷﹾﺌ ِﺷﹾﺌ ﻭﻛﺎ ﹶﻥ ﻳﺘﺤﺪﺙ ﻋﻠﻰ ﻃﻌﺎﻣﻪ ،ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺣﺪﻳﺚ ﺍﳋﻞ ،ﻭﻛﻤﺎ ﻗﺎﻝ ﻟِﺮﺑﻴﺒﻪ ﻋﻤﺮ ﺍﺑﻦ ﺃﰉ ﺳﻠﻤﺔ ﻭﻫﻮ ﻳﺆﺍﻛِﻠ ﻪ ) :ﺳ ﻢ ﺍﻟﱠﻠﻪ ،ﻭ ﹸﻛ ﹾﻞ ﳑﺎ ﻳﻠﻴﻚ().(٤ ﺽ ﺍﻷﻛﻞ ﻋﻠﻴﻬﻢ ﻣِﺮﺍﺭﺍﹰ ،ﻛﻤﺎ ﻳﻔﻌﻠ ﻪ ﺃﻫ ﹸﻞ ﺍﻟﻜﺮﻡ، ﻭﺭﲟﺎ ﻛﺎﻥ ﻳﻜﺮﺭ ﻋﻠﻰ ﺃﺿﻴﺎﻓﻪ ﻋﺮ ﺏ( ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﻗﺼﺔ ﺷﺮﺏ ﺍﻟﻠﱭ ﻭﻗﻮِﻟ ِﻪ ﻟﻪ ﻣِﺮﺍﺭﹰﺍ) :ﺍ ﺷ ﺮ ﺴﻠﹶﻜﹰﺎ).(٥ ﳊ ﻖ ﻻ ﺃﺟ ﺪ ﹶﻟﻪ ﻣ ﻚ ﺑِﺎ ﹶ ﺏ( ﺣﺘﻰ ﻗﹶﺎ ﹶﻝ :ﻭﺍﱠﻟﺬِﻯ ﺑ ﻌﹶﺜ ﹶﻓﻤﺎ ﺯﺍ ﹶﻝ ﻳﻘﹸﻮ ﹸﻝ) :ﺍ ﺷ ﺮ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻛﻞ ﻋﻨﺪ ﻗﻮﻡ ﱂ ﳜﺮﺝ ﺣﱴ ﻳ ﺪﻋ ﻮ ﳍﻢ ،ﻓﺪﻋﺎ ﰲ ﻣﱰﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺑﺴﺮ، ﻓﻘﺎ ﹶﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺑﺎ ِﺭ ﻙ ﹶﻟﻬﻢ ﻓِﻴﻤﺎ ﺭ ﺯ ﹾﻗﺘﻬﻢ ،ﻭﺍ ﹾﻏ ِﻔ ﺮ ﹶﻟ ﻬﻢ ،ﻭﺍ ﺭ ﺣ ﻤ ﻬ ﻢ( ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٦ ﻭﺩﻋﺎ ﰲ ﻣﱰﻝ ﺳﻌﺪ ﺑ ِﻦ ﻋﺒﺎﺩﺓ ﻓﻘﺎﻝ) :ﺃ ﹾﻓ ﹶﻄ ﺮ ِﻋﻨ ﺪ ﹸﻛ ﻢ ﺍﻟﺼﺎِﺋﻤﻮﻥﹶ ،ﻭﹶﺃ ﹶﻛ ﹶﻞ ﹶﻃﻌﺎ ﻣﻜﹸﻢ ﺖ ﻋﹶﻠﻴﻜﹸﻢ ﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ().(٧ ﺻﱠﻠ ﺍﻷﺑﺮﺍﺭ ،ﻭ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ -ج -ﺃﻧﻪ ﳌﺎ ﺩﻋﺎﻩ ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺑﻦ ﺍﻟﺘﻴﻬﺎﻥ ﻫﻮ ﻭﺃﺻﺤﺎﺑ ﻪ ﻓﺄﻛﻠﻮﺍ ،ﻓﻠﻤﺎ ﻓﺮﻏﹸﻮﺍ ﻗﺎﻝ) :ﺃﺛِﻴﺒﻮﺍ ﺃﺧﺎ ﹸﻛ ﻢ( ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؛ ﻭﻣﺎ ﺇﺛﺎﺑﺘﻪ؟ ﻗﺎﻝ) :ﺇ ﱠﻥ ﻚ ﺇﺛﹶﺎﺑﺘﻪ.(٨)( ﺏ ﺷﺮﺍﺑﻪ ،ﹶﻓ ﺪ ﻋﻮﺍ ﹶﻟﻪ ،ﻓﹶﺬِﻟ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﹶﺍ ﺩ ِﺧ ﹶﻞ ﺑﻴﺘﻪ ،ﻓﺄﹸ ِﻛ ﹶﻞ ﹶﻃﻌﺎ ﻣﻪ ،ﻭﺷِ ﺮ ﻭﺻﺢ ﻋﻨﻪ -ج -ﺃﻧﻪ ﺩﺧﻞ ﻣﱰﻟﻪ ﻟﻴﹶﻠﺔﹰ ،ﻓﺎﻟﺘﻤﺲ ﻃﻌﺎﻣﹰﺎ ﻓﻠﻢ ﳚﺪﻩ ،ﻓﻘﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٩٨/٤ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٣١ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٥٠٥/٩ ) (٤ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٥٦ ،٤٥٥/٩ﻭﻣﺴﻠﻢ ).(٢٠٢٢ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٤٦/١١ ) (٦ﻣﺴﻠﻢ ).(٢٠٤٢ ) (٧ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٨٥٤ﻭﺃﲪﺪ ) ،(١٣٨/٣ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ )،(٤٩٩ ،٤٩٨/١ ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٢٨٧/٧ ) (٨ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٨٥٣
٢٥٣ ﹶﺃ ﹾﻃ ِﻌ ﻢ ﻣ ﻦ ﹶﺃ ﹾﻃ ﻌ ﻤﻨِﻰ ،ﻭﺍ ﺳ ِﻖ ﻣ ﻦ ﺳﻘﹶﺎﻧِﻰ().(١ ﺕ ﺸﺒﺎِﺑ ِﻪ( ،ﹶﻓ ﻤ ﺮ ﳊﻤِﻖ ﺳﻘﺎﻩ ﻟﺒﻨﹰﺎ ﻓﻘﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ﻣِﺘ ﻌ ﻪ ِﺑ ﻭﺫﹸ ِﻛ ﺮ ﻋﻨﻪ ﺃﻥ ﻋﻤﺮﻭ ﺑ ﻦ ﺍ ﹶ ﻋﹶﻠﻴ ِﻪ ﹶﺛﻤﺎﻧﻮ ﹶﻥ ﺳﻨ ﹰﺔ ﹶﻟ ﻢ ﻳ ﺮ ﺷ ﻌ ﺮ ﹰﺓ ﺑﻴﻀﺎ َﺀ).(٢ ﻒ ﻭﻛﺎﻥ ﻳﺪﻋﻮ ﳌﻦ ﻳﻀﻴﻒ ﺍﳌﺴﺎﻛﲔ ،ﻭﻳﺜﲎ ﻋﻠﻴﻬﻢ ،ﻓﻘﺎ ﹶﻝ ﻣﺮﺓ) :ﺃﻻ ﺭ ﺟ ﹲﻞ ﻳﻀِﻴ ﺕ ﺻِﺒﻴﺎﻤﺎ ﻯ ﻭﺍﻣﺮﺃﺗﻪ ﺍﻟﱠﻠ ﹶﺬﻳ ِﻦ ﺁﺛﺮﺍ ﺑﻘﹸﻮﺗِﻬﻤﺎ ﻭﻗﹸﻮ ِ ﻫﺬﹶﺍ ﺭ ِﺣ ﻤﻪ ﺍﻟﱠﻠ ﻪ( ،ﻭﻗﺎﻝ ﻟﻸﻧﺼﺎﺭ ﻀﻴ ِﻔ ﹸﻜﻤﺎ ﺍﻟﻠﱠﻴﹶﻠ ﹶﺔ().(٣ ﺻﻨِﻴ ِﻌ ﹸﻜﻤﺎ ِﺑ ﺐ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﺠ ﺿﻴ ﹶﻔ ﻬﻤﺎ) :ﹶﻟ ﹶﻘ ﺪ ﻋ ِ ﻭﻛﹶﺎ ﹶﻥ ﻻ ﻳ ﹾﺄﻧﻒ ﻣِﻦ ﻣﺆﺍﻛﻠﺔ ﺃﺣ ٍﺪ ﺻﻐﲑﹰﺍ ﻛﺎﻥ ﺃﻭ ﻛﺒﲑﺍﹰ ،ﺣﺮﹰﺍ ﺃﻭ ﻋﺒﺪﺍﹰ ،ﺃﻋﺮﺍﺑﻴﹰﺎ ﺃﻭ ﻣﻬﺎﺟﺮﺍﹰ ،ﺣﱴ ﻟﻘﺪ ﺭﻭﻯ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ﺃﻧﻪ ﺃﺧﺬ ﺑﻴﺪ ﳎﺬﻭﻡ ﻓﻮﺿﻌﻬﺎ ﻣﻌﻪ ﰲ ﺍﻟﻘﹶﺼﻌﺔ ﻼ ﻋﹶﻠﻴ ِﻪ().(٤ ﺴ ِﻢ ﺍﻟﻠﱠ ِﻪ ِﺛ ﹶﻘ ﹰﺔ ﺑِﺎﻟﱠﻠﻪِ ،ﻭﺗ ﻮﻛﱡ ﹰ ﻓﻘﺎﻝ ) :ﹸﻛ ﹾﻞ ِﺑ ﺸﻴﻄﹶﺎ ﹶﻥ ﻭﻛﺎﻥ ﻳﺄ ﻣ ﺮ ﺑﺎﻷﻛﻞ ﺑﺎﻟﻴﻤﲔ ،ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻷﻛﻞ ﺑﺎﻟﺸﻤﺎﻝ ،ﻭﻳﻘﻮﻝ) :ﺇ ﱠﻥ ﺍﻟ ﺸﻤﺎِﻟ ِﻪ() ،(٥ﻭﻣﻘﺘﻀﻰ ﻫﺬﺍ ﲢﺮ ﱘ ﺍﻷﻛﻞ ﺎ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻓﺈﻥ ﺸ ﺮﺏ ﺑ ِ ﺸﻤﺎِﻟﻪِ ،ﻭﻳ ﻳﺄ ﹸﻛ ﹸﻞ ﺑ ِ ﺍﻵﻛ ﹶﻞ ِﺑﻬﺎ ،ﺇﻣﺎ ﺷﻴﻄﺎﻥ ،ﻭﺇﻣﺎ ﻣﺸﺒﻪ ﺑﻪ ،ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻟﺮﺟﻞ ﺃﻛﻞ ﻋﻨﺪﻩ ،ﻓﺄﻛﻞ ﺖ( ﻓﻤﺎ ﺭﻓﻊ ﻳﺪﻩ ﺇﱃ ﻓﻴﻪ ﻚ( ،ﻓﻘﺎﻝ :ﻻ ﺃﺳﺘﻄﻴﻊ ،ﻓﻘﺎﻝ ) :ﹶﻻ ﺍ ﺳﺘ ﹶﻄ ﻌ ﺑﺸﻤﺎﻟﻪ ) :ﹸﻛ ﹾﻞ ِﺑﻴﻤﻴِﻨ ﺑﻌﺪﻫﺎ) ،(٦ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍﹰ ،ﳌﺎ ﺩﻋﺎ ﻋﻠﻴﻪ ﺑﻔﻌﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ِﻛﺒﺮﻩ ﲪﻠﻪ ﻋﻠﻰ ﺗﺮﻙ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ،ﻓﺬﻟﻚ ﺃﺑﻠ ﹸﻎ ﰲ ﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ. ﻭﺃﻣﺮ ﻣﻦ ﺷ ﹶﻜﻮﺍ ﺇﻟﻴﻪ ﺃﻢ ﻻ ﻳﺸﺒﻌﻮ ﹶﻥ :ﺃﻥ ﳚﺘ ِﻤﻌﻮﺍ ﻋﻠﻰ ﻃﻌﺎﻣﻬﻢ ﻭﻻ ﻳﺘﻔ ﺮﻗﹸﻮﺍ ،ﻭﺃﻥ ﻳﺬﻛﹸﺮﻭﺍ ﺍﺳ ﻢ ﺍﻟﻠﱠ ِﻪ ﻋﻠﻴﻪ ﻳﺒﺎﺭﻙ ﳍﻢ ﻓﻴﻪ).(٧ ﺤ ﻤﺪﻩ ﻋﹶﻠﻴﻬﺎ، ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻟﹶﲑﺿﻰ ﻋ ِﻦ ﺍﻟ ﻌﺒ ِﺪ ﻳ ﹾﺄﻛﹸﻞﹸ ﺍ َﻷ ﹾﻛﹶﻠ ﹶﺔ ﻳ ﺤ ﻤﺪﻩ ﻋﹶﻠﻴﻬﺎ().(٨ ﺸ ﺮﺑ ﹶﺔ ﻳ ﺸ ﺮﺏ ﺍﻟ ﻭﻳ ) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٠٥٥ ) (٢ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺭﻗﻢ ).(٤٧٦ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٨٥ ،٤٨٤/٨ﻭﻣﺴﻠﻢ ).(٢٠٥٤ ) (٤ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٨١٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٩٢٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٥٤٢ ) (٥ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٠٢٠ ) (٦ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٠٢١ ) (٧ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٧٦٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣٢٨٦ﻭﺃﲪﺪ ).(٥٠١/٣ ) (٨ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢٧٣٤ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٨١٧
٢٥٤ ﻼﺓِ ،ﻭﻻ ﺗﻨﺎﻣﻮﺍ ﺼﹶ ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﹶﺃﺫِﻳﺒﻮﺍ ﹶﻃﻌﺎ ﻣﻜﹸﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﻠﱠ ِﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻭﺍﻟ ﻋﹶﻠﻴ ِﻪ ﹶﻓﺘ ﹾﻘﺴ ﻮ ﻗﻠﹸﻮﺑﻜﹸﻢ() (١ﻭﺃﺣﺮﻯ ﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻜﻮﻥ ﺻﺤﻴﺤﹰﺎ ﻭﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﺘﺠﺮﺑﺔ ﻳﺸﻬ ﺪ ﺑﻪ. ﻓﺼﻞ ن وﺗﺸﻤﻴﺖ اﻟﻌﺎﻃﺲ ﻓﻲ َه ْﺪﻳِﻪ ج ﻓﻲ اﻟﺴﻼم واﻻﺳﺘﺌﺬا ِ
ﻼ ِﻡ ﻭ ﺧﻴ ﺮﻩ ﺇ ﹾﻃﻌﺎ ﻡ ﻀ ﹶﻞ ﺍﻹ ﺳ ﹶ ﺛﺒﺖ ﻋﻨﻪ ج ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺃﻥ )ﺃ ﹾﻓ ﻑ().(٢ ﺖ ﻭ ﻋﻠﹶﻰ ﻣ ﻦ ﹶﻟ ﻢ ﺗ ﻌ ِﺮ ﻼ ﻡ ﻋﻠﻰ ﻣ ﻦ ﻋ ﺮ ﹾﻓ ﺴﹶ ﺍﻟﻄًﱠﻌﺎﻡِ ،ﻭﹶﺃ ﹾﻥ ﺗ ﹾﻘ ﺮﹶﺃ ﺍﻟ ﻚ ﺐ ﺇﱃ ﺃﻭﹶﻟِﺌ ﻼ ﻡ ﻟـﻤﺎ ﺧﻠﻘﹶﻪ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ :ﺍ ﹾﺫ ﻫ ﻼ ﹸﺓ ﻭﺍﻟﺴ ﹶ ﻭﻓﻴﻬﻤﺎ )ﺃﻥ ﺁ ﺩ ﻡ ﻋﹶﻠﻴ ِﻪ ﺍﻟﺼ ﹶ ﺤﻴﺔﹸ ﹸﺫ ﺭﻳِﺘﻚ، ﻚ ﻭﺗ ِ ﺤﻴﺘ ﻚ ِﺑﻪِ ،ﻓﹶﺈﻧﻬﺎ ﺗ ِ ﺴﻠﱢﻢ ﻋﹶﻠﻴ ِﻬﻢ ،ﻭﺍ ﺳﺘ ِﻤ ﻊ ﻣﺎ ﻳﺤﻴﻮﻧ ﺍﻟﻨ ﹶﻔ ِﺮ ِﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜﺔِ ،ﹶﻓ )(٣ ﻚ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠﻪ ،ﹶﻓﺰﺍﺩﻭﻩ ) :ﻭ ﺭﺣﻤ ﹸﺔ ﺍﻟﻠﱠ ِﻪ( . ﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺴ ﹶ ﻭﻓﻴﻬﻤﺎ ﺃﻧﻪ ج) :ﺃ ﻣ ﺮ ﺑِﺈ ﹾﻓﺸﺎ ِﺀ ﺍﻟﺴﻼﻡ ﻭﺃﺧﱪﻫﻢ ﺃﻢ ﺇﺫﺍ ﺃﻓﺸﻮﺍ ﺍﻟﺴﻼﻡ ﺑﻴﻨﻬﻢ ﺗﺤﺎﺑﻮﺍ، ﳉﻨ ﹶﺔ ﺣﺘﻰ ﻳ ﺆ ِﻣﻨﻮﺍ ،ﻭﻻ ﻳﺆ ِﻣﻨﻮ ﹶﻥ ﺣﺘﻰ ﻳﺘﺤﺎﺑﻮﺍ().(٤ ﻭﺃﻧ ﻬ ﻢ ﻻ ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍ ﹶ ﺙ ﻣ ﻦ ﲨ ﻌ ﻬﻦ ،ﹶﻓ ﹶﻘ ﺪ ﺟ ﻤ ﻊ ﺍﻹﳝﺎ ﹶﻥ: ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( :ﻗﺎﻝ ﻋﻤﺎﺭ :ﺛﻼ ﹲ )(٥ ﻕ ِﻣ ﻦ ﺍﻹ ﹾﻗﺘﺎ ِﺭ . ﺴﻚ ،ﻭﺑ ﹾﺬﻝﹸ ﺍﻟﺴﻼﻡ ﻟِﻠﻌﺎﻟﹶﻢ ،ﻭﺍﻹﻧﻔﹶﺎ ﻑ ِﻣ ﻦ ﻧ ﹾﻔ ِ ﺍﻹﻧﺼﺎ ﺕ ﺃﺻﻮﻝ ﺍﳋﲑ ﻭﻓﺮﻭﻋﻪ ،ﻓﺈﻥ ﺍﻹﻧﺼﺎﻑ ﻳﻮﺟﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺀ ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎ ﺣﻘﻮﻕ ﺍﻟﻠﱠﻪ ﻛﺎﻣﻠﺔ ﻣﻮﻓﱠﺮﺓ ،ﻭﺃﺩﺍﺀ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﻛﺬﻟﻚ ،ﻭﺃﻥ ﻻ ﻳﻄﺎﻟﺒﻬﻢ ﲟﺎ ﻟﻴﺲ ﻟﻪ ،ﻭﻻ ﺐ ﺃﻥ ﻳ ﻌﻔﹸﻮﻩ ﺤﺐ ﺃﻥ ﻳﻌﺎﻣِﻠﻮﻩ ﺑﻪ ،ﻭﻳﻌﻔﻴﻬﻢ ﳑﺎ ﻳﺤ ﻳﺤﻤﻠﻬﻢ ﻓﻮﻕ ﻭﺳﻌﻬﻢ ،ﻭﻳﻌﺎ ِﻣﻠﹶﻬﻢ ﲟﺎ ﻳ ِ ﻣﻨﻪ ،ﻭﳛﻜﻢ ﳍﻢ ﻭﻋﻠﻴﻬﻢ ﲟﺎ ﳛ ﹸﻜ ﻢ ِﺑ ِﻪ ﻟﻨﻔﺴﻪ ﻭﻋﻠﻴﻬﺎ ،ﻭﻳﺪﺧ ﹸﻞ ﰲ ﻫﺬﺍ ﺇﻧﺼﺎﻓﹸﻪ ﻧﻔﺴﻪ ﻣﻦ ﺲ ﳍﺎ ،ﻭﻻ ﻳﺨﺒﺜﻬﺎ ﺑﺘﺪﻧِﻴﺴﻪ ﳍﺎ ،ﻭﺗﺼﻐﲑ ِﻩ ﺇﻳﺎﻫﺎ ،ﻭﲢﻘﲑِﻫﺎ ﻧﻔﺴﻪ ،ﻓﻼ ﻳﺪﻋﻰ ﳍﺎ ﻣﺎ ﻟﻴ ﲟﻌﺎﺻﻰ ﺍﻟﻠﱠﻪ ،ﻭﻳﻨﻤﻴﻬﺎ ﻭﻳﻜﺒﺮﻫﺎ ﻭﻳﺮﻓﻌﻬﺎ ﺑﻄﺎﻋﺔ ﺍﻟﻠﱠﻪ ﻭﺗﻮﺣﻴﺪﻩ ،ﻭﺣﺒﻪ ﻭﺧﻮِﻓﻪِ ،ﻭﺭﺟﺎِﺋﻪِ، ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ،ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ ،ﻭﺇﻳﺜﺎ ﺭ ﻣﺮﺿﺎِﺗ ِﻪ ﻭﳏﺎﺑﻪ ﻋﻠﻰ ﻣﺮﺍﺿﻰ ﺍﳋﻠﻖ ﻭﳏﺎﺑﻬﻢ ،ﻭﻻ ) (١ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ﰲ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ) ،(٤٨٩ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ).(١٩٩/١ ) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٣ ،٥٢/١ﻭﻣﺴﻠﻢ ).(٣٩ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٥ ،٢/١١ ) (٤ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ) ،(٩٨٠ﻭﻣﺴﻠﻢ ).(٥٤ ) (٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٧٧/١
٢٥٥ ﻳﻜﻮ ﹸﻥ ﺎ ﻣﻊ ﺍﳋﻠﻖ ﻭﻻ ﻣﻊ ﺍﻟﻠﱠﻪ ،ﺑﻞ ﻳﻌ ِﺰﹸﻟﻬﺎ ﻣﻦ ﺍﻟﺒﲔ ﻛﻤﺎ ﻋﺰﳍﺎ ﺍﻟﱠﻠﻪ ،ﻭﻳﻜﻮﻥ ﺑﺎﻟﻠﱠﻪ ﻻ ﺑﻨﻔﺴﻪ ﰲ ﺣﺒﻪ ﻭﺑﻐﻀﻪ ،ﻭﻋﻄﺎﺋﻪ ﻭﻣﻨﻌﻪ ،ﻭﻛﻼ ِﻣ ِﻪ ﻭﺳﻜﻮِﺗﻪِ ،ﻭﻣﺪﺧﻠ ِﻪ ﻭﳐﺮ ِﺟﻪِ ،ﻓﻴﻨﺠﻰ ﻧﻔﺴﻪ ﻣِﻦ ﺍﻟﺒﲔ ،ﻭﻻ ﻳﺮﻯ ﳍﺎ ﻣﻜﺎﻧ ﹰﺔ ﻳﻌﻤﻞ ﻋﻠﻴﻬﺎ ،ﻓﻴﻜﻮﻥ ﳑﻦ ﺫﻣﻬﻢ ﺍﻟﻠﱠﻪ ﺑﻘﻮﻟﻪ﴿ :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﻋﻠﹶﻰ ﻣﻜﹶﺎﻧِﺘﻜﹸ ﻢ﴾ ]ﻫﻮﺩ] [١٢١ ،٩٣ :ﺍﻷﻧﻌﺎﻡ] [١٣٥ :ﺍﻟﺰﻣﺮ [٣٩ :ﻓﺎﻟﻌﺒ ﺪ ﺍﶈﺾ ﻟﻴﺲ ﻟﻪ ﻣﻜﺎﻧﺔ ﻳﻌﻤﻞ ﻋﻠﻴﻬﺎ ،ﻓﺈﻧﻪ ﻣﺴﺘﺤ ﻖ ﺍﳌﻨﺎﻓﻊ ﻭﺍﻷﻋﻤﺎﻝ ﻟﺴﻴﺪﻩ ،ﻭﻧﻔﺴﻪ ﻣﻠﻚ ﻟﺴﻴﺪﻩ ،ﻓﻬﻮ ﻯ ﺇﱃ ﺳﻴﺪﻩ ﻣﺎ ﻫﻮ ﻣﺴﺘﺤﻖ ﻟﻪ ﻋﻠﻴﻪ ،ﻟﻴﺲ ﻟﻪ ﻣﻜﺎﻧﺔ ﺃﺻﻼﹰ ،ﺑﻞ ﻗﺪ ﻋﺎﻣﻞ ﻋﻠﻰ ﺃﻥ ﻳﺆﺩ ﻛﹸﻮﺗﺐ ﻋﻠﻰ ﺣﻘﻮﻕ ﻣﻨ ﺠ ﻤﺔٍ ،ﻛﻠﻤﺎ ﺃﺩﻯ ﳒﻤﹰﺎ ﺣ ﱠﻞ ﻋﻠﻴﻪ ﳒ ﻢ ﺁﺧﺮ ،ﻭﻻ ﻳﺰﺍﻝ ﺍﳌﻜﺎﺗﺐ ﻋﺒﺪﹰﺍ ﻣﺎ ﺑﻘﻰ ﻋﻠﻴﻪ ﺷﺊ ﻣﻦ ﳒﻮﻡ ﺍﻟﻜﺘﺎﺑﺔ. ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺇﻧﺼﺎﻓﻪ ﻣﻦ ﻧﻔﺴﻪ ﻳﻮﺟﺐ ﻋﻠﻴﻪ ﻣﻌﺮﻓﹶﺔ ﺭﺑﻪ ،ﻭﺣﻘﱠﻪ ﻋﻠﻴﻪ ،ﻭﻣﻌﺮﻓ ﹶﺔ ﻧﻔﺴﻪ، ﺖ ﻟﻪ ،ﻭﺃﻥ ﻻ ﻳﺰﺍﺣِﻢ ﺎ ﻣﺎﻟﻜﹶﻬﺎ ،ﻭﻓﺎﻃﺮﻫﺎ ﻭﻳ ﺪﻋﻰ ﳍﺎ ﺍﳌﻠﻜﺔ ﻭﺍﻻﺳﺘﺤﻘﺎﻕ، ﻭﻣﺎ ﺧِﻠ ﹶﻘ ﻭﻳﺰﺍﺣﻢ ﻣﺮﺍ ﺩ ﺳﻴﺪﻩ ،ﻭﻳﺪﻓﻌﻪ ﲟﺮﺍﺩﻩ ﻫﻮ ،ﺃﻭ ﻳﻘﺪﻣﻪ ﻭﻳﺆِﺛﺮﻩ ﻋﻠﻴﻪ ،ﺃﻭ ﻳﻘﺴِﻢ ﺇﺭﺍﺩﺗﻪ ﺑﲔ ﻣﺮﺍﺩ ﺳﻴﺪﻩ ﻭﻣﺮﺍﺩﻩ ،ﻭﻫﻰ ﻗﺴﻤﺔ ﺿِﻴﺰﻯ ،ﻣِﺜﻞ ﻗﺴﻤﺔ ﺍﻟﺬِﻳ ﻦ ﻗﺎﻟﻮﺍ ﴿ :ﻫﺬﹶﺍ ِﻟﻠﱠ ِﻪ ﺑ ﺰ ﻋ ِﻤ ِﻬ ﻢ ﻭﻫﺬﹶﺍ ﺼﻞﹸ ﺇﱃ ﺼ ﹸﻞ ﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻟﻠﱠ ِﻪ ﹶﻓﻬ ﻮ ﻳ ِ ﻼ ﻳ ِ ِﻟﺸﺮﻛﹶﺎِﺋﻨﺎ ،ﹶﻓﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻟﺸﺮﻛﺎِﺋ ِﻬ ﻢ ﹶﻓ ﹶ ﺤ ﹸﻜﻤﻮ ﹶﻥ﴾ ]ﺍﻷﻧﻌﺎﻡ.[١٣٦ : ﺷ ﺮﻛﹶﺎِﺋ ِﻬﻢ ،ﺳﺎ َﺀ ﻣﺎ ﻳ ﻓﻠﻴﻨﻈﺮ ﺍﻟﻌﺒﺪ ﻻ ﻳﻜﻮ ﹸﻥ ﻣِﻦ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺴﻤﺔ ﺑﲔ ﻧﻔﺴﻪ ﻭﺷﺮﻛﺎﺋﻪ ﻭﺑﲔ ﺍﻟﻠﱠﻪ ﳉﻬﻠﻪ ﺲ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻻ ﻳﺸﻌﺮ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺧِﻠ ﻖ ﻇﻠﻮﻣﹰﺎ ﺟﻬﻮ ﹰﻻ ،ﻓﻜﻴﻒ ﻳﻄﹶﻠﺐ ﻭﻇﻠﻤﻪ ﻭﺇﻻ ﻟﹸﺒ ﻒ ﺍﳋﹶﺎِﻟﻖ؟ ،ﻛﻤﺎ ﺼ ِ ﺼﻒ ﺍﳋﹶﻠ ﻖ ﻣﻦ ﱂ ﻳﻨ ِ ﻑ ﳑﻦ ﻭﺻ ﹸﻔ ﻪ ﺍﻟﻈﻠ ﻢ ﻭﺍﳉﻬﻞ؟ ،ﻭﻛﻴﻒ ﻳﻨ ِ ﺍﻹﻧﺼﺎ ﱃ ﻚ ﻧﺎ ِﺯﻝﹲ ،ﻭ ﺷ ﺮ ﻙ ﺇ ﱠ ﺼ ﹾﻔﺘﲎ ،ﺧﻴﺮِﻯ ﺇﹶﻟﻴ ﰲ ﺃﹶﺛﺮ ﺇﳍﻰ ﻳﻘﻮﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ) :ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﻣﺎ ﺃﻧ ﺖ ﹶﻓ ِﻘ ﲑ ﱃ ﺑِﺎ ﹶﳌﻌﺎﺻِﻰ ﻭﺃﻧ ﺾﺇ ﱠ ﻚ ﺑِﺎﻟﻨ ﻌﻢِ ،ﻭﹶﺃﻧﺎ ﹶﻏِﻨ ﻰ ﻋﻨﻚ ،ﻭ ﹶﻛ ﻢ ﺗﺘﺒ ﻐ ﺤﺒﺐ ﺇﹶﻟﻴ ﺻﺎ ِﻋﺪ ،ﹶﻛ ﻢ ﹶﺃﺗ ﻚ ِﺑ ﻌ ﻤ ٍﻞ ﹶﻗﺒِﻴ ٍﺢ(. ﱃ ِﻣﻨ ﺇﱃﱠ ،ﻭﻻ ﻳﺰﺍ ﹸﻝ ﺍ ﹶﳌﹶﻠﻚ ﺍﻟ ﹶﻜ ِﺮﱘ ﻳ ﻌﺮﺝ ﺇ ﱠ ﺸﻜﹸ ﺮ ﻚ ﻭﺗ ﻚ ﻭﺗ ﻌﺒﺪ ﹶﻏﻴﺮِﻯ ،ﻭﹶﺃ ﺭﺯﻗﹸ ﺼ ﹾﻔﺘﻨِﻰ ،ﺧﻠﹶﻘﺘ ﻭﰱ ﺃﺛﹶﺮ ﺁﺧﺮ) :ﺍﺑﻦ ﺁ ﺩ ﻡ ﻣﺎ ﺃﻧ ﻯ(. ِﺳﻮﺍ ﻒ ﻧﻔﺴﻪ ،ﻭ ﹶﻇﹶﻠ ﻤﻬﺎ ﺃﻗﺒ ﺢ ﺍﻟﻈﱡﻠﹾﻢ ،ﻭﺳﻌﻰ ﰲ ﺿﺮﺭﻫﺎ ﺼ ﺼﻒ ﻏﲑﻩ ﻣﻦ ﱂ ﻳﻨ ِ ﰒ ﻛﻴﻒ ﻳﻨ ِ ﺃﻋﻈ ﻢ ﺍﻟﺴﻌﻰ ،ﻭﻣﻨ ﻌﻬﺎ ﺃﻋﻈﻢ ﻟﺬﱠﺍِﺗﻬﺎ ﻣﻦ ﺣﻴﺚ ﻇﻦ ﺃﻧﻪ ﻳﻌﻄﻴﻬﺎ ﺇﻳﺎﻫﺎ ،ﻓﺄﺗﻌﺒﻬﺎ ﹸﻛ ﱠﻞ ﺍﻟﺘﻌﺐ، ﻭﺃﺷﻘﺎﻫﺎ ﹸﻛ ﱠﻞ ﺍﻟﺸﻘﺎﺀ ﻣﻦ ﺣﻴﺚ ﻇﻦ ﺃﻧﻪ ﻳﺮﳛﻬﺎ ﻭﻳﺴﻌﺪﻫﺎ ،ﻭﺟ ﺪ ﻛﻞ ﺍﳉ ﺪ ﰲ ﺣِﺮﻣﺎﺎ ﺣﻈﱠﻬﺎ ﻣﻦ ﺍﻟﻠﱠﻪ ،ﻭﻫﻮ ﻳﻈﻦ ﺃﻧﻪ ﻳﻨﻴﻠﻬﺎ ﺣﻈﻮﻇﻬﺎ ،ﻭﺩﺳﺎﻫﺎ ﹸﻛ ﱠﻞ ﺍﻟﺘﺪﺳﻴﺔِ ،ﻭﻫﻮ ﻳﻈ ﻦ ﺃﻧﻪ ﻑ ﻳﻜﱪﻫﺎ ﻭﻳﻨﻤﻴﻬﺎ ،ﻭﺣﻘﱠﺮﻫﺎ ﻛ ﱠﻞ ﺍﻟﺘﺤﻘﲑ ،ﻭﻫﻮ ﻳﻈ ﻦ ﺃﻧﻪ ﻳﻌﻈﱢﻤﻬﺎ ،ﻓﻜﻴﻒ ﻳﺮﺟﻰ ﺍﻹﻧﺼﺎ
٢٥٦ ﳑﻦ ﻫﺬﺍ ﺇﻧﺼﺎﻓﹸﻪ ﻟﻨﻔﺴﻪ؟ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻓﻌ ﹶﻞ ﺍﻟﻌﺒﺪ ﺑﻨﻔﺴﻪ ،ﻓﻤﺎﺫﺍ ﺗﺮﺍﻩ ﺑﺎﻷﺟﺎﻧﺐ ﻳﻔﻌﻞ. ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻗﻮﻝ ﻋﻤﺎﺭ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ) :ﺛﻼﺙ ﻣﻦ ﲨﻌﻬﻦ ،ﻓﻘﺪ ﲨﻊ ﺍﻹﳝﺎﻥ: ﺍﻹﻧﺼﺎﻑ ﻣﻦ ﻧﻔﺴﻚ ،ﻭﺑﺬﻝ ﺍﻟﺴﻼﻡ ﻟﻠﻌﺎﻟﹶﻢ ،ﻭﺍﻹﻧﻔﺎﻕ ﻣﻦ ﺍﻹﻗﺘﺎﺭ( ،ﻛﻼﻡ ﺟﺎﻣﻊ ﻷﺻﻮﻝ ﺍﳋﲑ ﻭﻓﺮﻭﻋﻪ. ﻭﺑﺬﻝ ﺍﻟﺴﻼﻡ ﻟﻠﻌﺎﻟﹶﻢ ﻳﺘﻀﻤﻦ ﺗﻮﺍﺿﻌﻪ ﻭﺃﻧﻪ ﻻ ﻳﺘﻜﺒﺮ ﻋﻠﻰ ﺃﺣﺪ ،ﺑﻞ ﻳﺒ ﹸﺬ ﹸﻝ ﺍﻟﺴﻼﻡ ﺿ ﺪ ﻫﺬﺍ ،ﻓﺈﻧﻪ ﻒ ﻭﺍﻟﻮﺿﻴﻊِ ،ﻭﻣﻦ ﻳﻌﺮِﻓﻪ ﻭﻣﻦ ﻻ ﻳﻌﺮﻓﻪ ،ﻭﺍﳌﺘﻜﺒﺮ ِ ﻟﻠﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ ،ﻭﺍﻟﺸﺮﻳ ِ ﻻ ﻳ ﺮﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣﻦ ﺳﻠﱠﻢ ﻋﻠﻴ ِﻪ ﻛﱪﹰﺍ ﻣﻨﻪ ﻭﺗِﻴﻬﺎﹰ ،ﻓﻜﻴﻒ ﻳﺒ ﹸﺬ ﹸﻝ ﺍﻟﺴﻼ ﻡ ﻟِﻜﻞ ﺃﺣﺪ. ﻭﺃﻣﺎ ﺍﻹﻧﻔﺎﻕ ﻣﻦ ﺍﻹﻗﺘﺎﺭ ،ﻓﻼ ﻳﺼﺪ ﺭ ﺇﻻ ﻋﻦ ﻗﻮ ِﺓ ﺛِﻘﺔ ﺑﺎﻟﻠﱠﻪ ،ﻭﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﺨِﻠﻔﹸﻪ ﻣﺎ ﺃﻧﻔﻘﻪ ،ﻭﻋﻦ ﻗﻮﺓ ﻳﻘﲔ ،ﻭﺗﻮﻛﱡﻞ ،ﻭﺭﲪﺔ ،ﻭﺯﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺳﺨﺎ ِﺀ ﻧﻔﺲ ﺎ ،ﻭﻭﺛﻮﻕ ﺑﻮﻋﺪ ﻣ ﻦ ﻭﻋﺪﻩ ﻣﻐﻔﺮ ﹰﺓ ﻣﻨﻪ ﻭﻓﻀﻼﹰ ،ﻭﺗﻜﺬﻳﺒﹰﺎ ﺑﻮﻋﺪ ﻣﻦ ﻳﻌﺪﻩ ﺍﻟﻔﻘﺮ ،ﻭﻳﺄﻣﺮ ﺑﺎﻟﻔﺤﺸﺎﺀ، ﻭﺍﻟﻠﱠﻪ ﺍﳌﺴﺘﻌﺎﻥ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﺴﻼم ﻋﻠﻰ اﻟﺼِﺒﻴﺔ واﻟﻨﺴﺎء
ﻭﺛﺒﺖ ﻋﻨﻪ -ج -ﺃﻧﻪ ﻣ ﺮ ﺑِﺼﺒﻴﺎﻥ ،ﻓﺴﻠﱠﻢ ﻋﻠﻴﻬﻢ ،ﺫﻛﺮﻩ ﻣﺴﻠﻢ) .(١ﻭﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻯ ﰲ )ﺟﺎﻣﻌﻪ( ﻋﻨﻪ ج) :ﻣ ﺮ ﻳﻮﻣﹰﺎ ﲜﻤﺎﻋ ِﺔ ﻧﺴﻮﺓ ،ﻓﺄﻟﻮﻯ ﺑﻴﺪﻩ ﺑﺎﻟﺘﺴﻠﻴﻢ(. ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﻳﺰﻳﺪ) :ﻣ ﺮ ﻋﻠﻴﻨﺎ ﺍﻟﻨﱮ ج ﰲ ﻧﺴﻮﺓ ،ﻓﺴﻠﱠﻢ ﻋﻠﻴﻨﺎ(، ﺚ ﺍﻟﺘﺮﻣﺬﻯ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﻘﺼﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻧﻪ ﺳﻠﱠﻢ ﻋﻠﻴﻬﻦ ﺑﻴﺪﻩ).(٢ ﻭﻫﻰ ﺭﻭﺍﻳﺔ ﺣﺪﻳ ِ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( :ﺃﻥ ﺍﻟﺼﺤﺎﺑﻪ ﻛﺎﻧﻮﺍ ﻳﻨﺼ ِﺮﻓﹸﻮ ﹶﻥ ﻣِﻦ ﺍﳉﻤﻌﺔ ﻓﻴ ﻤﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﺸ ِﻌ ِﲑ).(٣ ﻋﺠﻮﺯ ﰲ ﻃﺮﻳﻘﻬﻢ ،ﹶﻓﻴﺴﻠﱢﻤﻮ ﹶﻥ ﻋﻠﻴﻬﺎ ،ﻓﺘﻘﺪﻡ ﳍﻢ ﻃﻌﺎﻣﹰﺎ ﻣﻦ ﺃﹸﺻﻮﻝ ﺍﻟﺴﻠﻖ ﻭﺍﻟ ً ﺕ ﺏ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ :ﻳﺴﻠﱢﻢ ﻋﻠﻰ ﺍﻟﻌﺠﻮﺯ ﻭﺫﻭﺍ ِ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍ ﺍﶈﺎﺭﻡ ﺩﻭ ﹶﻥ ﻏﲑﻫﻦ. ﻓﺼﻞ ) (١ﻣﺴﻠﻢ ) ،(٢١٦٨ﻭﺍﻟﺒﺨﺎﺭﻱ ).(٢٧/١١ ) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٦٩٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٢٠٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٧٠١ ) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٨/١١
٢٥٧ ﻓﻲ ﺗﺴﻠﻴﻢ اﻟﺼﻐﻴﺮ ﻋﻠﻰ اﻟﻜﺒﻴﺮ واﻟﻤﺎﺷﻰ ﻋﻠﻰ اﻟﻘﺎﻋﺪ
ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻭﻏﲑﻩ ﺗﺴﻠﻴ ﻢ ﺍﻟﺼﻐﲑ ﻋﻠﻰ ﺍﻟﻜﺒﲑ ،ﻭﺍﳌﺎ ﺭ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪ ،ﻭﺍﻟﺮﺍﻛﺐ ﻋﻠﻰ ﺍﳌﺎﺷﻰ ،ﻭﺍﻟﻘﻠﻴ ِﻞ ﻋﻠﻰ ﺍﻟﻜﺜﲑ).(١ ﻭﰱ )ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ( ﻋﻨﻪ :ﻳﺴﻠﱢﻢ ﺍﳌﺎﺷﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻢ. ﺐ ﻋﻠﻰ ﺍﳌﺎﺷﻰ ،ﻭﺍﳌﺎﺷﻰ ﻋﻠﻰ ﺍﻟﻘﺎﻋِﺪ، ﻭﰱ )ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ( ﻋﻨﻪ :ﻳﺴﱢﻠﻢ ﺍﻟﺮﺍﻛ ﻭﺍﳌﺎﺷﻴﺎﻥ ﺃﻳﻬﻤﺎ ﺑﺪﺃ ،ﻓﻬﻮ ﺃﻓﻀﻞ).(٢ ﺱ ﺑﺎﻟﻠﱠ ِﻪ ﻣ ﻦ ﺑ ﺪﹶﺃﻫ ﻢ ﺑﺎﻟﺴﻼ ِﻡ().(٣ ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ( ﻋﻨﻪ) :ﺇ ﱠﻥ ﺃ ﻭﻟﹶﻰ ﺍﻟﻨﺎ ِ ﻭﻛﺎﻥ ﰲ ﻫﺪﻳﻪ ج ﺍﻟﺴﻼ ﻡ ﻋﻨﺪ ﺍﺊ ﺇﱃ ﺍﻟﻘﻮﻡ ،ﻭﺍﻟﺴﻼ ﻡ ﻋﻨﺪ ﺍﻻﻧﺼﺮﺍﻑ ﻋﻨﻬﻢ، ﺖ ﺍﻷُﻭﻟﹶﻰ ﺃ ﺣ ﻖ ﺴ ِ ﺴﱢﻠﻢ ،ﻭﹶﻟﻴ ﺴﱢﻠﻢ ،ﻭﺇﺫﹶﺍ ﻗﹶﺎﻡ ،ﹶﻓ ﹾﻠﻴ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺇﺫﹶﺍ ﹶﻗ ﻌ ﺪ ﺃ ﺣ ﺪ ﹸﻛﻢ ،ﹶﻓ ﹾﻠﻴ ِﻣ ﻦ ﺍﻵ ِﺧ ﺮ ِﺓ().(٤ ﺴﻠﱢﻢ ﻋﹶﻠﻴﻪِ ،ﻓﹶﺈ ﹾﻥ ﺣﺎ ﹶﻝ ﺑﻴﻨ ﻬﻤﺎ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ) :ﺇﺫﹶﺍ ﹶﻟ ِﻘ ﻰ ﺃ ﺣﺪﻛﹸ ﻢ ﺻﺎ ِﺣﺒﻪ ﹶﻓ ﹾﻠﻴ ﺴﱢﻠ ﻢ ﻋﹶﻠﻴ ِﻪ ﺃﻳﻀﹰﺎ().(٥ ﺠ ﺮ ﹲﺓ ﺃﻭ ِﺟﺪﺍﺭ ،ﹸﺛﻢ ﹶﻟ ِﻘﻴﻪ ،ﹶﻓ ﹾﻠﻴ ﺷ ﺠ ﺮ ﹲﺓ ﹶﺃ ﻭ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻳﺘﻤﺎ ﺷ ﻮﻥﹶ ،ﻓﹶﺈﺫﹶﺍ ﺍ ﺳﺘ ﹾﻘﺒ ﹾﻠﺘﻬﻢ ﺷ ﻭﻗﺎﻝ ﺃﻧﺲ) :ﻛﺎ ﹶﻥ ﺃﺻﺤﺎ ﺾ().(٦ ﻀﻬﻢ ﻋﻠﹶﻰ ﺑ ﻌ ٍ ﹶﺃ ﹶﻛ ﻤﺔﹲ ،ﺗ ﹶﻔ ﺮﻗﹸﻮﺍ ﻳﻤِﻴﻨﹰﺎ ﻭ ِﺷﻤﺎﻻﹰ ،ﻭﺇﺫﹶﺍ ﺍﹾﻟﺘ ﹶﻘﻮﺍ ِﻣ ﻦ ﻭﺭﺍِﺋﻬﺎ ،ﺳﻠﱠ ﻢ ﺑ ﻌ ﺉ ﺑﺮﻛﻌﺘﲔ ﲢﻴ ﹶﺔ ﺍﳌﺴﺠﺪ ،ﰒ ﳚ ﹸﺊ ﻓﻴﺴﻠﱢﻢ ﻭﻣﻦ ﻫﺪﻳﻪ ج ﺃﻥ ﺍﻟﺪﺍﺧِﻞ ﺇﱃ ﺍﳌﺴﺠﺪ ﻳﺒﺘﺪ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ،ﻓﺘﻜﻮﻥ ﲢﻴ ﹸﺔ ﺍﳌﺴﺠﺪ ﻗﺒ ﹶﻞ ﲢﻴﺔ ﺃﻫﻠﻪ ،ﻓﺈﻥ ﺗﻠﻚ ﺣ ﻖ ﺍﻟﻠﱠ ِﻪ ﺗﻌﺎﱃ ،ﻭﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﺍﳋﻠﻖ ﻫﻮ ﺣ ﻖ ﳍﻢ ،ﻭﺣ ﻖ ﺍﻟﻠﱠ ِﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺃﺣ ﻖ ﺑﺎﻟﺘﻘﺪﱘ ،ﲞﻼﻑ ﺍﳊﻘﻮﻕ ﺍﳌﺎﻟﻴﺔ ،ﻓﺈﻥ ﻓﻴﻬﺎ ﻧﺰﺍﻋﹰﺎ ﻣﻌﺮﻭﻓﺎﹰ ،ﻭﺍﻟﻔﺮ ﻕ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺟ ﹸﺔ ﺍﻵﺩﻣﻰ ﻭﻋﺪ ﻡ ﺍﺗﺴﺎﻉ ﺍﳊﻖ ﺍﳌﺎﱃ ﻷﺩﺍﺀ ﺍﳊﻘﲔ، ﲞﻼﻑ ﺍﻟﺴﻼﻡ. ﻭﻛﺎﻧﺖ ﻋﺎﺩ ﹸﺓ ﺍﻟﻘﻮﻡ ﻣﻌﻪ ﻫﻜﺬﺍ ،ﻳﺪﺧ ﹸﻞ ﺃﺣﺪﻫﻢ ﺍﳌﺴﺠﺪ ،ﻓﻴﺼﻠﻰ ﺭﻛﻌﺘﲔ ،ﰒ ﳚﺊﹸ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٣/١١ﻭﻣﺴﻠﻢ ) ،(٢١٦٠ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٧٠٤ ) (٢ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(٣٦/٨ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٦٩ ،٢٦٤ ،٢٦١ ،٢٥٤/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٩٧ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٢٠٨ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٠٧ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ) ،(١٠٠٨)(١٠٠٧ﻭﺃﲪﺪ ) ،(٤٣٩ ،٢٨٧ ،٢٣٠/٢ﻭﺍﳊﻤﻴﺪﻱ ).(١١٦٢ ) (٥ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢٠٠ ) (٦ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ).(٢٤٥
٢٥٨ ﻓﻴﺴﻠﱢﻢ ﻋﻠﻰ ﺍﻟﻨﱮ ج ،ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺭﻓﺎﻋﺔ ﺑﻦ ﺭﺍﻓﻊ ﺃﻥ ﺍﻟﻨﱮ ج ﺑﻴﻨﻤﺎ ﻫﻮ ﺟﺎﻟِﺲ ﻒ ﺻﻼﺗﻪ، ﰲ ﺍﳌﺴﺠ ِﺪ ﻳﻮﻣﹰﺎ ﻗﺎﻝ ﺭِﻓﺎﻋﺔ :ﻭﳓﻦ ﻣﻌﻪ ﺇﺫ ﺟﺎﺀ ﺭﺟ ﹲﻞ ﻛﺎﻟﺒﺪﻭﻯ ،ﻓﺼﻠﱠﻰ ،ﻓﺄ ﺧ ﻚ ﹶﻟ ﻢ ﺼﻞﱢ ،ﻓﹶﺈﻧ ﻚ ﻓﹶﺎﺭﺟﻊ ،ﹶﻓ ﱮ ج ) :ﻭ ﻋﹶﻠﻴ ﱮ ج ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨ ﺴﻠﱠ ﻢ ﻋﻠﹶﻰ ﺍﻟﻨ ﻑ ﹶﻓ ﱠﰒ ﺍﻧﺼﺮ )(١ ﺼﻞﱠ( ..ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﻓﺄﻧﻜﺮ ﻋﻠﻴﻪ ﺻﻼﺗﻪ ،ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﺗﺄﺧ ﲑ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ج ﺇﱃ ﺗ ﻣﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ. ﺙ ﲢﻴﺎﺕ ﻣﺘﺮﺗﺒﺔ :ﺃﻥ ﻭﻋﻠﻰ ﻫﺬﺍ :ﻓﻴﺴﻦ ﻟﺪﺍﺧﻞ ﺍﳌﺴﺠﺪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﲨﺎﻋﺔ ﺛﻼ ﹸ ﲔ ﲢﻴ ﹶﺔ ﺍﳌﺴﺠﺪ، ﻳﻘﻮ ﹶﻝ ﻋﻨﺪ ﺩﺧﻮﻟِﻪ :ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ .ﰒ ﻳﺼﻠﱢﻰ ﺭﻛﻌﺘ ِ ﰒ ﻳﺴﻠﱢ ﻢ ﻋﻠﻰ ﺍﻟﻘﻮﻡ. ﻓﺼﻞ
ﺴ ِﻤﻊ )ﻭﻛﺎﻥ ﺇﺫﺍ ﺩ ﺧ ﹶﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ﺑﺎﻟﻠﱠﻴﻞ ،ﻳﺴﻠﱢﻢ ﺗﺴﻠِﻴﻤﹰﺎ ﻻ ﻳﻮِﻗﻆﹸ ﺍﻟﻨﺎِﺋﻢ ،ﻭﻳ ﺍﻟﻴ ﹾﻘﻈﹶﺎ ﹶﻥ( ﺫﻛﺮﻩ ﻣﺴﻠﻢ).(٢ ﻓﺼﻞ ﻓﻲ اﻟﺒﺪء ﺑﺎﻟﺴﻼم ﻗﺒﻞ اﻟﻜﻼم
)(٣
ﻭﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﺍﻟﺴﻼ ﻡ ﹶﻗﺒ ﹶﻞ ﺍﻟﻜﹶﻼﻡ( . ﻭﰱ ﻟﻔﻆ ﺁﺧﺮ) :ﻻ ﺗ ﺪﻋﻮﺍ ﺃﺣﺪﹰﺍ ﺇﱃ ﺍﻟ ﱠﻄﻌﺎ ِﻡ ﺣﺘﻰ ﻳﺴﱢﻠ ﻢ(. ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺇﺳﻨﺎﺩﻩ ﻭﻣﺎ ﻗﺒﻠﻪ ﺿﻌﻴﻔﺎﹰ ،ﻓﺎﻟﻌﻤﻞ ﻋﻠﻴﻪ. ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺃﺣﺴﻦ ﻣﻨﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﰉ ﺭﻭﺍﺩ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺍﻟﺴﻼ ﻡ ﹶﻗﺒ ﹶﻞ ﺍﻟﺴﺆﺍﻝِ ،ﹶﻓ ﻤ ﻦ ﺑ ﺪﹶﺃﻛﹸﻢ ﻼﻡِ ،ﻓﹶﻼ ﺗﺠِﻴﺒﻮﻩ.(٤)( ﺴﹶ ﺴﺆﺍﻝ ﹶﻗﺒ ﹶﻞ ﺍﻟ ﺑﺎﻟ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎ ﹶﻥ ﻻ ﻳﺄ ﹶﺫﻥﹸ ِﻟﻤﻦ ﹶﻟ ﻢ ﻳﺒﺪﹾﺃ ﺑﺎﻟﺴﻼﻡِ ،ﻭﻳﺬﻛﺮ ﻋﻨﻪ) :ﻻ ﺗ ﹾﺄ ﹶﺫﻧﻮﺍ ِﻟ ﻤ ﻦ ﹶﻟ ﻢ ﻳﺒﺪﹾﺃ ﺑﺎﻟﺴﻼ ِﻡ().(٥ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٠٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٨٥٩) ،(٨٥٨) ،(٨٥٧ ) (٢ﻣﺴﻠﻢ ).(٢٠٥٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٧٠٠ ) (٤ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺒﺪﻱ ﰲ ﺍﻟﻜﺎﻣﻞ ).(٣٠٣/٢ ) (٥ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ ).(٣٥٧/١
٢٥٩ ﻭﺃﺟﻮﺩ ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻦ ﹶﻛﹶﻠ ﺪ ﹶﺓ ﺑ ﻦ ﺣﻨﺒﻞٍ ،ﺃ ﱠﻥ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﹸﻣﻴﺔ ﺑﻌﺜﻪ ِﺑﹶﻠﺒ ٍﻦ ﺲ ﺇﱃ ﺿﻐﺎِﺑﻴ ﻭﻟﹶﺒﺄ ﻭ ِﺟﺪﺍﻳ ٍﺔ ﻭ ﺖ ﻋﹶﻠﻴﻪِ ،ﻭﹶﻟ ﻢ ﹸﺃ ﺳﱢﻠﻢ ،ﻭﹶﻟ ﻢ ﹶﺃ ﺳﺘﺄ ِﺫﻥﹾ، ﱮ ج ﺑﺄ ﻋﻠﹶﻰ ﺍﻟﻮﺍﺩِﻯ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺪ ﺧ ﹾﻠ ﺍﻟﻨﱮ ج ﻭﺍﻟﻨ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻰ ج) :ﺍ ﺭ ِﺟ ﻊ ﹶﻓ ﹸﻘ ﹾﻞ :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜﻢ ،ﺃﺃ ﺩ ﺧ ﹸﻞ(؟ ،ﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ).(١ ﺏ ﻣِﻦ ﺗﻠﻘﺎﺀ ﻭﺟﻬﻪ ،ﻭﻟﻜﻦ ﻣِﻦ ﺭﻛﺘﻪ ﺴﺘ ﹾﻘﺒِﻞ ﺍﻟﺒﺎ ﻭﻛﺎﻥ ﺇﺫﹶﺍ ﺃﺗﻰ ﺑﺎﺏ ﻗﻮﻡ ،ﱂ ﻳ ﻼ ﻡ ﻋﹶﻠﻴﻜﹸﻢ ،ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ().(٢ ﺴﺮِ ،ﻓﻴﻘﻮﻝ) :ﺍﻟﺴ ﹶ ﺍﻷﳝﻦ ،ﺃﻭ ﺍ َﻷﻳ ﻓﺼﻞ ﻓﻲ اﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﻣَﻦ ﻳﻮاﺟﻬﻪ وﺗﺤﻤﻠﻪ اﻟﺴﻼم ﻟﻠﻐﺎﺋﺐ
ﺤﻤ ﹸﻞ ﺍﻟﺴﻼ ﻡ ﳌﻦ ﻳﺮﻳﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻣِﻦ ﻭﻛﺎﻥ ﻳﺴﻠﱢﻢ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﻣﻦ ﻳﻮﺍﺟﻬﻪ ،ﻭﻳ ﺍﻟﻐﺎﺋﺒﲔ ﻋﻨﻪ) ،(٣ﻭﻳﺘﺤﻤﻞ ﺍﻟﺴﻼ ﻡ ﳌﻦ ﻳﺒﻠﱢﻐﻪ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﲢﻤﻞ ﺍﻟﺴﻼﻡ ﻣِﻦ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻋﻠﻰ ﺻﺪﻳﻘ ِﺔ ﺍﻟﻨﺴﺎﺀ ﺧﺪﳚ ﹶﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﳌﺎ ﻗﺎﻝ ﻟﻪ ﺟﱪﻳ ﹸﻞ ) :ﻫ ِﺬ ِﻩ ﺧ ِﺪ ﳚﺔﹸ ﹶﻗ ﺪ )(٤ ﳉﻨ ِﺔ( . ﺖﰲﺍ ﹶ ﺸ ﺮﻫﺎ ِﺑﺒﻴ ٍ ﻚ ِﺑ ﹶﻄﻌﺎﻡٍ ،ﻓﹶﺎ ﹾﻗ ﺮﹾﺃ ﻋﹶﻠﻴﻬﺎ ﺍﻟﺴﻼ ﻡ ِﻣ ﻦ ﺭﺑﻬﺎ( ﻭ ِﻣﻨﻰ ﻭﺑ ﺃﺗﺘ ﺼﺪﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ) :ﻫﺬﹶﺍ ِﺟﺒﺮِﻳ ﹸﻞ ﻳ ﹾﻘ ﺮﹾﺃ ﻭﻗﺎﻝ ﻟﻠ )(٥ ﺖ :ﻭ ﻋﹶﻠﻴ ِﻪ ﺍﻟﺴﻼ ﻡ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ﻭﺑ ﺮﻛﹶﺎﺗﻪ ،ﻳﺮﻯ ﻣﺎ ﹶﻻ ﺃﺭﻯ . ﻚ ﺍﻟﺴﻼ ﻡ( ﹶﻓﻘﹶﺎﹶﻟ ﻋﹶﻠﻴ ِ ﻓﺼﻞ ﻓﻲ اﻧﺘﻬﺎء اﻟﺴﻼم إﻟﻰ :وﺑﺮآﺎﺗﻪ
ﻼ ﺟﺎﺀ ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﺴﻼﻡ ﺇﱃ) :ﻭﺑﺮﻛﺎﺗ ﻪ( ،ﻓﺬﻛﺮ ﺍﻟﻨﺴﺎﺋﻰ ﻋﻨﻪ )ﺃﻥ ﺭﺟ ﹰ ﺸ ﺮﹲﺓ( ﹸﺛﻢ ﺟﻠﺲ ،ﰒ ﺟﺎ َﺀ ﺁ ﺧﺮ، ﱮ ج ﻭﻗﹶﺎ ﹶﻝ ) :ﻋ ﻓﻘﺎﻝ :ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﻢ ،ﹶﻓ ﺮ ﺩ ﻋﹶﻠﻴ ِﻪ ﺍﻟﻨ ﺲ ﺸﺮﻭ ﹶﻥ( ﹸﺛﻢ ﺟﹶﻠ ﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﱠﻠﻪِ ،ﹶﻓ ﺮ ﺩ ﻋﹶﻠﻴ ِﻪ ﺍﻟﻨِﺒ ﻰ ج ﻭﻗﹶﺎ ﹶﻝِ ) :ﻋ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺴ ﹶ ﻭﺟﺎ َﺀ ﺁ ﺧﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠﻪ ﻭﺑ ﺮﻛﹶﺎﺗﻪ ،ﹶﻓ ﺮ ﺩ ﻋﹶﻠﻴ ِﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻗﹶﺎ ﹶﻝ: ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧١١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥١٧٦ﻭﺃﲪﺪ ).(٤١٤/٣ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٨٦ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ).(١٨٩٤ ) (٤ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٠٥/٧ﻭﻣﺴﻠﻢ ).(٢٤٣٢ ) (٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٨٣/٧ﻭﻣﺴﻠﻢ ).(٢٤٤٧
٢٦٠ )ﺛﹶﻼﺛﹸﻮ ﹶﻥ( ﺭﻭﺍ ﻩ ﺍﻟﻨﺴﺎﺋﻰ ،ﻭﺍﻟﺘﺮﻣﺬﻯ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ،ﻭﺣﺴﻨﻪ).(١ ﺚ ﻣﻌﺎ ِﺫ ﺑﻦ ﺃﻧﺲِ ،ﻭﺯﺍﺩ ﻓﻴﻪ) :ﹸﺛﻢ ﺃﺗﻰ ﺁ ﺧﺮ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺴﻼ ﻡ ﻭﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳ ِ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ﻭﺑ ﺮﻛﹶﺎﺗ ﻪ ﻭ ﻣ ﻐ ِﻔ ﺮﺗﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﺃ ﺭًﺑﻌﻮ ﹶﻥ( ﻓﻘﹶﺎ ﹶﻝ :ﻫﻜﺬﹶﺍ ﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ﹶﻔﻀﺎِﺋ ﹸﻞ() .(٢ﻭﻻ ﻳﺜﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚﹸ ،ﻓﺈﻥ ﻟﻪ ﺛﻼﺙ ﻋﻠﻞ :ﺇﺣﺪﺍﻫﺎ :ﺃﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰉ ﻣﺮﺣﻮﻡ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﻣﻴﻤﻮﻥ ،ﻭﻻ ﻳﺤﺘﺞ ﺑﻪ .ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻓﻴﻪ ﺃﻳﻀﹰﺎ ﺳﻬ ﹶﻞ ﺑﻦ ﻣﻌﺎﺫ ﻭﻫﻮ ﺃﻳﻀﺎ ﻛﺬﻟﻚ ،ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﻣﺮﱘ ﺃﺣ ﺪ ﺭﻭﺍﺗﻪ ﱂ ﳚﺰﻡ ﺑﺎﻟﺮﻭﺍﻳﺔ ﺑﻞ ﻗﺎﻝ :ﺃﻇ ﻦ ﺃﱏ ﺖ ﻧﺎﻓﻊ ﺑﻦ ﻳﺰﻳﺪ. ﲰﻌ ﱮ ج ﻳﻘﻮﻝ :ﺍﻟﺴﻼ ﻡ ﺚ ﺍﻵﺧﺮ ﻋﻦ ﺃﻧﺲ :ﻛﺎﻥ ﺭﺟﻞ ﳝﺮ ﺑﺎﻟﻨ ﻒ ﻣِﻦ ﻫﺬﹶﺍ ﺍﳊﺪﻳ ﹸ ﻭﺃﺿﻌ ﻚ ﺍﻟﺴﻼ ﻡ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ﻭﺑ ﺮﻛﹶﺎﺗﻪ ﻭ ﻣ ﻐ ِﻔ ﺮﺗﻪ ﱮ ج ) :ﻭ ﻋﹶﻠﻴ ﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻓﻴﻘﻮ ﹸﻝ ﻟﻪ ﺍﻟﻨ ﻋﹶﻠﻴ ﺴﻠﱢﻢ ﻋﻠﻰ ﻫﺬﺍ ﺳﻼﻣﹰﺎ ﻣﺎ ﺗﺴﻠﱢﻤﻪ ﻋﻠﻰ ﺃﺣ ٍﺪ ﻣﻦ ﺿﻮﺍﻧﻪ( ﻓﻘﻴﻞ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺗ ﻭﺭ ﻼ(، ﺃﺻﺤﺎﺑﻚ؟ ﻓﻘﺎﻝ) :ﻭﻣﺎ ﻳ ﻤﻨﻌﲎ ِﻣ ﻦ ﺫِﻟﻚ ،ﻭﻫ ﻮ ﻳﻨ ﺸ ﺮ ﺭﺟ ﹰ ﻀ ﻌ ﹶﺔ ﻋ ﺼ ِﺮﻑِ ﺑﹶﺄ ﺟ ِﺮ ِﺑ ﺻﺤﺎِﺑ ِﻪ).(٣ ﻭﻛﹶﺎ ﹶﻥ ﻳ ﺮﻋﻰ ﻋﻠﹶﻰ ﺃ ﻓﺼﻞ ﻓﻲ اﻟﺘﺴﻠﻴﻢ ﺛﻼﺛًﺎ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺃﻥ ﻳﺴﱢﻠ ﻢ ﺛﻼﺛﹰﺎ ﻛﻤﺎ ﰲ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨ ﻪ ﻗﺎﻝ :ﻛﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج )ﺇﺫﹶﺍ ﺗ ﹶﻜﻠﱠ ﻢ ِﺑ ﹶﻜِﻠ ﻤ ٍﺔ ﺃﻋﺎ ﺩﻫﺎ ﺛﹶﻼﺛﹰﺎ ﺣﺘﻰ ﺗ ﹾﻔ ﻬ ﻢ ﻋﻨﻪ ،ﻭﺇﺫﹶﺍ ﺴﻠﱠ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ ﺳﻠﱠ ﻢ ﺛﹶﻼﺛﹰﺎ() ،(٤ﻭﻟﻌﻞ ﻫﺬﺍ ﻛﺎﻥ ﻫ ﺪﻳﻪ ﰲ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳉﻤﻊ ﺃﺗﻰ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ ﹶﻓ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻳﻦ ﻻ ﻳﺒﻠﻐﻬﻢ ﺳﻼﻡ ﻭﺍﺣﺪ ،ﺃﻭ ﻫ ﺪﻳﻪ ﰲ ﺇﲰﺎﻉ ﺍﻟﺴﻼﻡ ﺍﻟﺜﺎﱏ ﻭﺍﻟﺜﺎﻟﺚ ،ﺇﻥ ﻇ ﻦ ﺃﻥ ﺍﻷﻭ ﹶﻝ ﱂ ﳛﺼﻞ ﺑﻪ ﺍﻹﲰﺎﻉ ﻛﻤﺎ ﺳﻠﱠﻢ ﳌﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﱰﻝ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺛﻼﺛﺎﹰ ،ﻓﻠﻤﺎ ﱂ ﻳﺠﺒﻪ ﺃﺣﺪ ﺭﺟﻊ) ،(٥ﻭﺇﻻ ﻓﻠﻮ ﻛﺎﻥ ﻫ ﺪﻳﻪ ﺍﻟﺪﺍﺋ ﻢ ﺍﻟﺘﺴﻠﻴ ﻢ ﺛﻼﺛﹰﺎ ﻟﻜﺎﻥ ﺃﺻﺤﺎﺑﻪ ﻳﺴﻠﱢﻤﻮ ﹶﻥ ﻋﻠﻴﻪ ﻛﺬﻟﻚ ،ﻭﻛﺎﻥ ﻳﺴﻠﱢ ﻢ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣﻦ ﻟﻘﻴﻪ ﺛﻼﺛﺎﹶ ،ﻭﺇﺫﺍ ﺩﺧﻞ ﺑﻴﺘﻪ ﺛﻼﺛﺎﹰ ،ﻭﻣﻦ ﺗﺄﻣﻞ ) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٦٩٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٩٥ ) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٩٦ ) (٣ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ).(٢٣٤ ) (٤ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٢/١١) ،(١٦٩/١ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٢٤ﻭﺍﳊﺎﻛﻢ ).(٢٧٣/٤ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ).(١٠٧٣
٢٦١ ﻫ ﺪﻳﻪ ،ﻋﻠِﻢ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﺃ ﱠﻥ ﺗﻜﺮﺍﺭ ﺍﻟﺴﻼ ِﻡ ﻛﺎﻥ ﻣﻨﻪ ﺃﻣﺮﹰﺍ ﻋﺎﺭﺿﹰﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺑﺪﺋﻪ ﻣَﻦ ﻟﻘﻴﻪ ﺑﺎﻟﺴﻼم واﻟﺮد ﻋﻠﻰ اﻟﺘﺤﻴﺔ ﺑﻤﺜﻠﻬﺎ أو أﻓﻀﻞ ﻣﻨﻬﺎ
ﻭﻛﺎﻥ ﻳﺒﺪﺃ ﻣﻦ ﻟﻘﻴﻪ ﺑﺎﻟﺴﻼﻡ ،ﻭﺇﺫﺍ ﺳﻠﱠﻢ ﻋﻠﻴﻪ ﺃﺣﺪ ،ﺭ ﺩ ﻋﻠﻴ ِﻪ ﻣِﺜ ﹶﻞ ﲢﻴﺘﻪ ﺃﻭ ﺃﻓﻀ ﹶﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻣﻦ ﻏﲑ ﺗﺄﺧﲑ ،ﺇﻻ ﻟِﻌﺬﺭ ،ﻣﺜﻞ ﺣﺎﻟﺔ ﺍﻟﺼﻼﺓ ،ﻭﺣﺎﻟﺔ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ. ﻭﻛﺎﻥ ﻳﺴ ِﻤﻊ ﺍﳌﺴﻠﻢ ﺭﺩ ﻩ ﻋﻠﻴﻪ ،ﻭﱂ ﻳﻜﻦ ﻳ ﺮﺩ ﺑﻴﺪﻩ ﻭﻻ ﺭﺃﺳﻪ ﻭﻻ ﺃﺻﺒﻌﻪ ﺇﻻ ﰲ ﺍﻟﺼﻼﺓ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺮﺩ ﻋﻠﻰ ﻣﻦ ﺳﻠﱠﻢ ﻋﻠﻴﻪ ﺇﺷﺎﺭﺓ ،ﺛﺒ ﺖ ﺫﻟﻚ ﻋﻨﻪ ﰲ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ،ﻭﱂ ﳚﺊ ﻋﻨﻪ ﻣﺎ ﻳﻌﺎﺭﺿﻬﺎ ﺇﻻ ﺑﺸﺊ ﺑﺎﻃﻞ ﻻ ﻳﺼﺢ ﻋﻨﻪ ﻛﺤﺪﻳﺚ ﻳﺮﻭﻳﻪ ﺃﺑﻮ ﻏﻄﻔﺎﻥ -ﺭﺟﻞ ﻼِﺗ ِﻪ ﺇﺷﺎ ﺭ ﹰﺓ ﺗﻔﹾﻬ ﻢ ﻋﻨﻪ ،ﹶﻓ ﹾﻠﻴ ِﻌ ﺪ ﺻﹶ ﳎﻬﻮﻝ -ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻋﻨﻪ ج ) :ﻣ ﻦ ﹶﺃﺷﺎ ﺭ ﰲ ﺻﻼﺗﻪ (١)(ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﻗﺎﻝ ﻟﻨﺎ ﺍﺑﻦ ﺃﰉ ﺩﺍﻭﺩ :ﺃﺑﻮ ﻏﻄﻔﺎﻥ ﻫﺬﺍ ﺭﺟﻞ ﳎﻬﻮﻝ، ﻭﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻛﺎﻥ ﻳﺸﲑ ﰲ ﺍﻟﺼﻼﺓ ،ﺭﻭﺍﻩ ﺃﻧﺲ ﻭﺟﺎﺑﺮ ﻭﻏﲑﳘﺎ ﻋﻦ ﺍﻟﻨﱮ ج. ﻓﺼﻞ ﻓﻲ ﺻﻔﺔ اﻟﺴﻼم
ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﺃﻥ ﻳﻘﻮﻝ) :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴﻜﹸﻢ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ( ،ﻭﻛﺎﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ﺍﳌﺒﺘﺪﺉ :ﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ. ﻼ ﻡ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ: ﻚ ﺍﻟﺴ ﹶ ﱮ ج ﹶﻓﻘﹸ ﹾﻠﺖ :ﻋﻠﹶﻴ ﺖ ﺍﻟﻨ ﻗﺎﻝ ﺃﺑﻮ ﺟ ﺮﻯ ﺍﳍﹸﺠﻴﻤ ﻰ :ﺃﺗﻴ )(٢ ﻚ ﺍﻟﺴﻼ ﻡ ﺗﺤﻴﺔﹸ ﺍ ﹶﳌ ﻮﺗﻰ( ﺣﺪﻳﺚ ﺻﺤﻴﺢ . ﻚ ﺍﻟﺴﻼﻡ ،ﻓﹶﺈ ﱠﻥ ﻋﹶﻠﻴ )ﻻ ﺗ ﹸﻘ ﹾﻞ ﻋﹶﻠﻴ ﺚ ﻋﻠﻰ ﻃﺎﺋﻔﺔ ،ﻭﻇﻨﻮ ﻩ ﻣﻌﺎﺭﺿﹰﺎ ﳌﺎ ﺛﺒﺖ ﻋﻨﻪ ج ﰲ ﺍﻟﺴﻼﻡ ﻭﻗﺪ ﺃﺷﻜﻞ ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﻚ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ﺑﻠﻔﻆ) :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴﻜﹸﻢ( ﺑﺘﻘﺪﱘ ﺍﻟﺴﻼﻡ ،ﻓﻈﻨﻮﺍ ﺃﻥ ﻗﻮﻟﻪ) :ﻓﺈﻥ ﻋﻠﻴ ﺍﻟﺴﻼﻡ ﺗﺤﻴ ﹸﺔ ﺍ ﹶﳌ ﻮﺗﻰ( ﺇﺧﺒﺎﺭ ﻋﻦ ﺍﳌﺸﺮﻭﻉ ،ﻭﻏِﻠﻄﹸﻮﺍ ﰲ ﺫﻟﻚ ﻏﻠﻄﹰﺎ ﺃﻭﺟﺐ ﳍﻢ ﹶﻇ ﻦ ﻚ ﺍﻟﺴﻼ ﻡ ﺗﺤﻴ ﹸﺔ ﺍ ﹶﳌ ﻮﺗﻰ( ﺇﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ،ﻻ ﺍﻟﺘﻌﺎﺭﺽ ،ﻭﺇﳕﺎ ﻣﻌﲎ ﻗﻮﻟﻪ) :ﻓﺈ ﱠﻥ ﻋﹶﻠﻴ ﺍﳌﺸﺮﻭﻉ ،ﺃﻯ :ﺇﻥ ﺍﻟﺸﻌﺮﺍﺀ ﻭﻏﲑﻫﻢ ﳛﻴﻮﻥ ﺍﳌﻮﺗﻰ ﺬﻩ ﺍﻟﻠﻔﻈﺔ ،ﻛﻘﻮﻝ ﻗﺎﺋﻠﻬﻢ: ) (١ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٩٤٤ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ).(٨٣/٢ ) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٠٨٤) ،(٥٢٠٩ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٢٢ﻭﺃﲪﺪ ).(٦٤ ،٦٣/٥
٢٦٢
ﺎ.
ﺻ ٍﻢ ﻭ ﺭ ﺣ ﻤﺘـ ﻪ ﻣﺎ ﺷـَﺎ َﺀ ﺃ ﹾﻥ ﻳﺘﺮﺣﻤــَﺎ ﺲ ﺑ ﻦ ﻋﺎ ِ ﻼﻡ ﺍﻟﻠﱠ ِﻪ ﹶﻗﻴ ﻚ ﺳ ﹶ ﻋﹶﻠﻴ ﻚ ﻭﺍ ِﺣ ٍﺪ ﻭﻟﹶﻜــﻨ ﻪ ﺑﻨﻴـﺎﻥﹸ ﻗﹶــ ﻮ ٍﻡ ﺪﻣـﺎ ﺲ ﻫ ﹾﻠﻜﹸﻪ ﻫ ﹾﻠ ﹶﻓﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﻴ ﱮ ج ﺃﻥ ﻳﺤﻴﻰ ﺑﺘﺤﻴﺔ ﺍﻷﻣﻮﺍﺕ ،ﻭﻣِﻦ ﻛﺮﺍﻫﺘﻪ ﻟﺬﻟﻚ ﱂ ﻳﺮ ﺩ ﻋﻠﻰ ﺍﳌﺴﻠﱢﻢ ﻓﻜﺮﻩ ﺍﻟﻨ
ﻚ( ﻋﻠﻰ ﻟﻔﻆ ﻚ ﺍﻟﺴﻼ ﻡ( ﺑﺎﻟﻮﺍﻭ ،ﻭﺑﺘﻘﺪﱘ ) ﻋﹶﻠﻴ ﻭﻛﺎﻥ ﻳﺮ ﺩ ﻋﻠﻰ ﺍﳌﹸﺴﱢﻠ ِﻢ ) :ﻭ ﻋﹶﻠﻴ ﺍﻟﺴﻼﻡ. ﻚ ﺱ ﻫﺎﻫﻨﺎ ﰲ ﻣﺴﺄﻟﺔ ،ﻭﻫﻰ ﻟﻮ ﺣﺬﻑ ﺍﻟﺮﺍ ﺩ )ﺍﻟﻮﺍﻭ( ﻓﻘﺎ ﹶﻝ ) :ﻋﹶﻠﻴ ﻭﺗﻜﻠﻢ ﺍﻟﻨﺎ ﻼ ﻡ( ﻫ ﹾﻞ ﻳﻜﻮ ﹸﻥ ﺻﺤﻴﺤﺎﹰ؟ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺍﳌﺘﻮﱃ ﻭﻏﲑﻩ :ﻻ ﻳﻜﻮﻥ ﺟﻮﺍﺑﺎﹰ ،ﻭﻻ ﺍﻟﺴ ﹶ ﺽ ﺍﻟﺮﺩ ،ﻷﻧﻪ ﳐﺎﻟِﻒ ﻟﺴـﻨﺔ ﺍﻟﺮﺩ ،ﻭﻷﻧﻪ ﻻ ﻳﻌﻠﻢ :ﻫﻞ ﻫﻮ ﺭﺩ ،ﺃﻭ ﺍﺑﺘﺪﺍﺀ ﻳﺴﻘﻂ ﺑﻪ ﻓﺮ ﲢﻴﺔ؟ ﻓﺈﻥ ﺻﻮﺭﺗﻪ ﺻﺎﳊﺔ ﳍﻤﺎ ،ﻭﻷﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﺇﺫﹶﺍ ﺳﻠﱠ ﻢ ﻋﹶﻠﻴﻜﹸﻢ ﹶﺃ ﻫﻞﹸ ﺍﻟ ِﻜﺘﺎﺏِ، ﹶﻓﻘﹸﻮﻟﹸﻮﺍ) :ﻭ ﻋﹶﻠﻴﻜﹸﻢ() (١ﻓﻬﺬﺍ ﺗﻨﺒﻴ ﻪ ﻣﻨﻪ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺮ ﺩ ﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ )ﺍﻟﻮﺍﻭ( ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺗﻘﺘﻀﻰ ﺗﻘﺮﻳ ﺮ ﺍﻷﻭﻝ ،ﻭﺇﺛﺒﺎﺕ ﺍﻟﺜﺎﱏ ،ﻓﺈﺫﺍ ﺃﹸ ِﻣ ﺮ ﺑﺎﻟﻮﺍﻭ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ :ﺍﻟﺴﺎﻡ ﻋﻠﻴﻜﻢ ،ﻓﻘﺎ ﹶﻝ) :ﺇﺫﹶﺍ ﺳﻠﱠ ﻢ ﻋﹶﻠﻴﻜﹸﻢ ﺃ ﻫ ﹸﻞ ﺍﻟ ِﻜﺘﺎﺏِ، ﹶﻓﻘﹸﻮﻟﹸﻮﺍ :ﻭ ﻋﹶﻠﻴﻜﹸﻢ( ﹶﻓ ِﺬ ﹾﻛﺮﻫﺎ ﰲ ﺍﻟﺮ ﺩ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻭﱃ ﻭﺃﺣﺮﻯ. ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﺭ ﺩ ﺻﺤﻴﺢ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺑﺎﻟﻮﺍﻭ ،ﻭﻧﺺ ﻋﻠﻴﻪ ﺚ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺒﲑ ،ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻫ ﹾﻞ ﺃﺗﺎ ﻙ ﺣﺪِﻳ ﹸ ﲔ * ﺇ ﹾﺫ ﺩ ﺧﻠﹸﻮﺍ ﻋﹶﻠﻴ ِﻪ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺳﻼﹶﻣﹰﺎ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ ،[٢٥-٢٤ :ﻗﹶﺎ ﹶﻝ ﻒ ﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﳌﹸ ﹾﻜ ﺮ ِﻣ ﺿﻴ ِ ﻑ ﰲ ﺍﻟﺮﺩ ،ﻷﺟﻞ ﺍﳊﺬﻑ ﺳﻼ ﻡ ﺃﻯ :ﺳﻼﻡ ﻋﻠﻴﻜﻢ ،ﻻ ﺑﺪ ﻣﻦ ﻫﺬﺍ ،ﻭﻟﻜﻦ ﺣﺴ ﻦ ﺍﳊﺬ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱮ ج ﻗﺎﻝ ) :ﺧﹶﻠ ﻖ ﺍﻟﱠﻠ ﻪ ﺐ ﹶﻓ ﺁ ﺩ ﻡ ﻃﹸﻮﹸﻟ ﻪ ِﺳﺘﻮ ﹶﻥ ِﺫﺭﺍﻋﺎﹰ ،ﹶﻓﹶﻠﻤﺎ ﺧﹶﻠ ﹶﻘﻪ ،ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ :ﺍ ﹾﺫ ﻫ ﻚ ﺍﻟﻨﻔﹶﺮ ﻣِﻦ ﺍﳌﹶﻼِﺋ ﹶﻜﺔِ، ﺴﻠﱢﻢ ﻋﻠﹶﻰ ﺃﹸﻭﹶﻟِﺌ ﺴﻼ ﻡ ﻋﹶﻠﻴﻜﹸﻢ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﺍﻟﺴﻼ ﻡ ﺤﻴﺔﹸ ﹸﺫ ﺭﻳِﺘﻚ ،ﻓﻘﹶﺎ ﹶﻝ :ﺍﻟ ﻚ ﻭﺗ ِ ﺤﻴﺘ ﺤﻴﻮﻧﻚ ،ﻓﹶﺈﻧﻬﺎ ﺗ ِ ﻓﹶﺎ ﺳﺘ ِﻤ ﻊ ﻣﺎ ﻳ ﱮ ج ﺃﻥ ﻫﺬﻩ ﲢﻴﺘ ﻪ ﻭﲢﻴ ﹸﺔ ﻚ ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠﻪ ،ﹶﻓﺰﺍﺩﻭﻩ ) :ﻭ ﺭ ﺣ ﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ() .(٢ﻓﻘﺪ ﺃﺧ ﱪ ﺍﻟﻨ ﻋﹶﻠﻴ ﹸﺫﺭﻳﺘﻪ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﳌﺴﻠﱠﻢ ﻋﹶﻠﻴ ِﻪ ﻣ ﹾﺄﻣﻮ ﺭ ﺃﻥ ﻳﺤﻴﻰ ﺍﳌﹸﺴﱢﻠ ﻢ ﲟﺜﻞ ﲢﻴﺘﻪ ﻋﺪﻻﹰ ،ﻭﺑﺄﺣﺴ ﻦ ﻣﻨﻬﺎ ﻓﻀﻼﹰ ،ﻓﺈﺫﺍ ﺭ ﺩ ﻋﻠﻴﻪ ﲟﺜﻞ ﺳﻼﻣﻪ ،ﻛﺎﻥ ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﻌﺪ ِﻝ. ) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٢١٦٣ﻭﺍﻟﺒﺨﺎﺭﻱ ).(٣٦/١١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٦٠/٦ﻭﻣﺴﻠﻢ ).(٢٨٤١
٢٦٣ ﺚ ﻗﺪ ﺏ ﹶﻓﻘﹸﻮﻟﹸﻮﺍ :ﻭ ﻋﹶﻠﻴﻜﹸﻢ( ،ﻓﻬﺬﺍ ﺍﳊﺪﻳ ﹸ ﻭﺃﻣﺎ ﻗﻮﻟﻪ) :ﺇﺫﹶﺍ ﺳﻠﱠ ﻢ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﺃ ﻫﻞﹸ ﺍﻟ ِﻜﺘﺎ ِ ﻒ ﰲ ﻟﻔﻈﺔ )ﺍﻟﻮﺍﻭ( ﻓﻴﻪ ،ﻓﺮﻭﻯ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ،ﺃﺣﺪﻫﺎ :ﺑﺎﻟﻮﺍﻭ ،ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ: ﺍﺧﺘِﻠ ﻛﺬﻟﻚ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻭﺭﻭﺍﻩ ﺍﻟﺜﻮﺭﻯ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺩﻳﻨﺎﺭ ،ﻓﻘﺎﻝ ﻓﻴﻪ) :ﻓﻌﻠﻴﻜﻢ( ،ﻭﺣﺪﻳﺚ ﺳﻔﻴﺎﻥ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻭﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺩﻳﻨﺎﺭ ﺑﺈﺳﻘﺎﻁ )ﺍﻟﻮﺍﻭ( ،ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻰ :ﻓﻘﻞ: )ﻋﻠﻴﻚ( -ﺑﻐﲑ ﻭﺍﻭ. ﻭﻗﺎﻝ ﺍﳋﻄﺎﰉ :ﻋﺎﻣ ﹸﺔ ﺍﶈﺪﺛﲔ ﻳﺮﻭﻭﻧﻪ) :ﻭﻋﻠﻴﻜﻢ( ﺑﺎﻟﻮﺍﻭ ،ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻳﺮﻭﻳﻪ) :ﻋﻠﻴﻜﻢ( ﲝﺬﻑ ﺍﻟﻮﺍﻭ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﺣﺬﻑ ﺍﻟﻮﺍﻭ ،ﺻﺎﺭ ﻗﻮﳍﻢ ﺍﻟﺬﻯ ﻗﺎﻟﻮﻩ ﺑﻌﻴﻨﻪ ﻣﺮﺩﻭﺩﹰﺍ ﻋﻠﻴﻬﻢ ،ﻭﺑﺈﺩﺧﺎﻝ ﺍﻟﻮﺍﻭ ﻳﻘﻊ ﺍﻻﺷﺘﺮﺍﻙ ﻣﻌﻬﻢ ،ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻤﺎ ﻑ ﻟﻠﻌﻄﻒ ﻭﺍﻻﺟﺘﻤﺎﻉ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ...ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ. ﻗﺎﻟﻮﺍ ،ﻷﻥ ﺍﻟﻮﺍﻭ ﺣﺮ ﻭﻣﺎ ﺫﻛﺮﻩ ﻣﻦ ﺃﻣﺮ ﺍﻟﻮﺍﻭ ﻟﻴﺲ ﲟﺸﻜﻞ ،ﻓﺈﻥ )ﺍﻟﺴﺎﻡ( ﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻪ ﺍﳌﻮﺕ، ﻭﺍﳌﺴﻠﱢﻢ ﻭﺍﳌﺴﻠﱠﻢ ﻋﻠﻴﻪ ﻣﺸﺘﺮﻛﻮﻥ ﻓﻴﻪ ،ﻓﻴﻜﻮﻥ ﰲ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﻭ ﺑﻴﺎ ﹲﻥ ﻟﻌﺪﻡ ﺍﻻﺧﺘﺼﺎﺹ، ﻭﺇﺛﺒﺎﺕ ﺍﳌﺸﺎﺭﻛﺔ ،ﻭﰱ ﺣﺬِﻓﻬﺎ ﺇﺷﻌﺎﺭ ﺑﺄﻥ ﺍﳌﺴﻠﱢﻢ ﺃﺣ ﻖ ﺑﻪ ﻭﺃﻭﱃ ﻣﻦ ﺍﳌﺴﻠﱠﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﺍﻹﺗﻴﺎ ﹸﻥ ﺑﺎﻟﻮﺍﻭ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻫﻮ ﺃﺣﺴ ﻦ ﻣﻦ ﺣﺬﻓﻬﺎ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻭﻏ ﲑﻩ ،ﻭﻟﻜﻦ ﻗﺪ ﹸﻓﺴﺮ ﺍﻟﺴﺎﻡ ﺑﺎﻟﺴﺂﻣﺔ ،ﻭﻫﻰ ﺍﳌﻼﻟﺔ ﻭﺳﺂﻣﺔ ﺍﻟﺪﻳﻦ ،ﻗﺎﻟﻮﺍ :ﻭﻋﻠﻰ ﻫﺬﺍ ﻑ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﰲ ﺍﻟﻠﻐﺔ ،ﻭﳍﺬﺍ ﻓﺎﻟﻮﺟﻪ ﺣﺬﻑ ﺍﻟﻮﺍﻭ ﻭﻻ ﺑﺪ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺧﻼ )(١ ﺴ ﻮﺩﺍ َﺀ ِﺷﻔﹶﺎ ٌﺀ ِﻣ ﻦ ﹸﻛﻞﱢ ﺩﺍ ٍﺀ ﺇ ﱠﻻ ﺍﻟﺴﺎ ﻡ( ﻭﻻ ﳜﺘﻠﻔﻮﻥ ﺃﻧﻪ ﳊﺒ ﹶﺔ ﺍﻟ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ) :ﺇ ﱠﻥ ﺍ ﹶ ﺍﳌﻮﺕ ،ﻭﻗﺪ ﺫﻫﺐ ﺑﻌﺾ ﺍﳌﹸﺘﺤﺬﻟﻘﲔ ﺇﱃ ﺃﻧﻪ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ -ﺑﻜﺴﺮ ﺍﻟﺴﲔ -ﻭﻫﻰ ﺍﳊﺠﺎﺭﺓ ،ﲨﻊ ِﺳﻠﹶﻤﺔ ،ﻭﺭ ﺩ ﻫﺬﺍ ﺍﻟ ﺮ ﺩ ﻣﺘﻌﻴﻦ. ﻓﺼﻞ ﻞ اﻟﻜِﺘﺎب ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﺴﻼم ﻋﻠﻰ أه ِ
ﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﻻ ﺗﺒﺪﺅﻭ ﻫ ﻢ ﺑِﺎﻟﺴﻼﻡِ ،ﻭﺇﺫﹶﺍ ﻟﹶﻘﻴﺘﻤﻮﻫ ﻢ ﰲ ﺍﻟ ﱠﻄﺮِﻳﻖِ، ﺿﻴ ِﻖ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ( ،ﻟﻜﻦ ﻗﹶﺪ ﻗِﻴﻞ :ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﰲ ﻗﻀﻴ ٍﺔ ﺧﺎﺻ ٍﺔ ﻟـﻤﺎ ﺿﻄﱠﺮﻭ ﻫ ﻢ ﺇﻟﹶﻰ ﺃ ﻓﺎ ﺳﺎﺭﻭﺍ ﺇﱃ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻗﺎﻝ ) :ﹶﻻ ﺗﺒﺪﺅﻭ ﻫ ﻢ ﺑﺎﻟﺴﻼﻡ( ﻓﻬﻞ ﻫﺬﺍ ﺣ ﹾﻜ ﻢ ﻋﺎﻡ ﻷ ﻫ ِﻞ ﺍﻟﺬﻣﺔ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٢٢/١٠ﻭﻣﺴﻠﻢ ) ،(٢٢١٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٠٤٢ﻭﺃﲪﺪ )،(٢٤١/٢ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٤٤٧
٢٦٤ ﺿﻊ ﻧﻈﺮ ،ﻭﻟﻜﻦ ﻗﺪ ﺭﻭﻯ ﺖ ﺣﺎﻟﹸﻪ ﲟﺜﻞ ﺣﺎ ِﻝ ﺃﻭﻟﺌﻚ؟ ﻫﺬﺍ ﻣﻮ ِ ﺺ ِﺑ ﻤ ﻦ ﻛﺎﻧ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭ ﳜﺘ ﱮ ج ﻗﺎﻝ ) :ﹶﻻ ﺗﺒﺪﺅﻭﺍ ﺍﻟﻴﻬﻮ ﺩ ﻭ ﹶﻻ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨ ﺿﻴ ِﻘ ِﻪ() (١ﻭﺍﻟﻈﱠﺎﻫﺮ ﺃﻥ ﺿ ﹶﻄﺮﻭﻩ ﺇﱃ ﹶﺃ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﺴﻼﻡِ ،ﻭﺇﺫﹶﺍ ﹶﻟ ِﻘﻴﺘﻢ ﺃ ﺣ ﺪﻫﻢ ﰲ ﺍﻟﻄﱠﺮﻳﻖ ،ﻓﹶﺎ ﻫﺬﺍ ﺣﻜﻢ ﻋﺎﻡ. ﳋﹶﻠﻒ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺃﻛﺜﺮﻫﻢ :ﻻ ﻳﺒﺪﺅﻭﻥ ﺑﺎﻟﺴﻼﻡ ،ﻭﺫﻫﺐ ﺴﹶﻠﻒ ﻭﺍ ﹶ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟ ﺁﺧﺮﻭﻥ ﺇﱃ ﺟﻮﺍﺯ ﺍﺑﺘﺪﺍﺋﻬﻢ ﻛﻤﺎ ﻳﺮ ﺩ ﻋﻠﻴﻬﻢ ،ﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﰉ ﺃﹸﻣﺎﻣﺔ، ﺐ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻗﺎﻝ: ﺤﻴﺮِﻳﺰ ،ﻭﻫﻮ ﻭﺟﻪ ﰲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻟﻜﻦ ﺻﺎﺣ ﻭﺍﺑ ِﻦ ﻣ ﺴﻼ ﻡ ﻋﹶﻠﻴﻚ ،ﻓﻘﻂ ﺑﺪﻭ ِﻥ ﺫﻛﺮ ﺍﻟﺮﲪﺔ ،ﻭﺑﻠﻔﻆ ﺍﻹﻓﺮﺍﺩ ،ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﳚﻮ ﺯ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟ ﺍﻻﺑﺘﺪﺍ ُﺀ ﻟِﻤﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ ﻣِﻦ ﺣﺎﺟﺔ ﺗﻜﻮﻥ ﻟﻪ ﺇﻟﻴﻪ ،ﺃﻭ ﺧﻮﻑ ﻣِﻦ ﺃﺫﺍﻩ ،ﺃﻭ ﻟِﻘﺮﺍﺑ ٍﺔ ﺑﻴﻨﻬﻤﺎ، ﺐ ﻳﻘﺘﻀِﻰ ﺫﻟﻚ ،ﻳﺮﻭﻯ ﺫﻟﻚ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ ،ﻭﻋﻠﻘﻤﺔ .ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋ ﻰ :ﺇﻥ ﺃﻭ ﻟِﺴﺒ ٍ ﺳﱠﻠ ﻤﺖ ،ﻓﻘﺪ ﺳﻠﱠ ﻢ ﺍﻟﺼﺎﳊﻮﻥﹶ ،ﻭﺇﻥ ﺗﺮﻛﺖ ،ﻓﻘﺪ ﺗﺮﻙ ﺍﻟﺼﺎﻟِﺤﻮﻥ. ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻭﺟﻮﺏ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ،ﻓﺎﳉﻤﻬﻮ ﺭ ﻋﻠﻰ ﻭﺟﻮﺑﻪ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻗﺎﻟﺖ ﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺃﻭﱃ ،ﻭﺍﻟﺼﻮﺍﺏ ﺍﻷﻭﻝ، ﺐ ﺍﻟﺮ ﺩ ﻋﻠﻴﻬﻢ ،ﻛﻤﺎ ﻻ ﳚ ﻃﺎﺋﻔﺔ :ﻻ ﳚ ﻭﺍﻟﻔﺮﻕ ﺃﻧﺎ ﻣﺄﻣﻮﺭﻭﻥ ﺠﺮ ﺃﻫ ِﻞ ﺍﻟﺒﺪﻉ ﺗﻌﺰﻳﺮﹰﺍ ﳍﻢ ،ﻭﲢﺬﻳﺮﹰﺍ ﻣﻨﻬﻢ ،ﲞﻼﻑ ﺃﻫﻞ ﺍﻟﺬﻣﺔ. ﻓﺼﻞ
ﲔ ﻋﺒ ﺪ ِﺓ ﺸ ِﺮ ِﻛ ﺴِﻠ ِﻤﲔ ،ﻭﺍﳌﹸ ﻁ ﻣِﻦ ﺍ ﹸﳌ ﻭﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻣ ﺮ ﻋﻠﻰ ﳎﻠﺲ ﻓﻴﻪ ﺃﺧﻼ ﹲ ﺴﻠﱠﻢ ﻋﻠﻴﻬﻢ).(٢ ﺍ َﻷ ﻭﺛﹶﺎﻥِ ،ﻭﺍﻟﻴﻬﻮﺩِ ،ﹶﻓ )(٣ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ِﻫﺮﻗ ﹶﻞ ﻭ ﹶﻏﻴ ِﺮ ِﻩ) :ﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﻣ ِﻦ ﺍﺗﺒ ﻊ ﺍ ﹸﳍﺪﻯ( . ﻓﺼﻞ ﻓﻲ هﻞ ﻳﺠﺰئ ﻋﻦ اﻟﺠﻤﺎﻋﺔ إذا ﻣﺮوا أن ﻳُﺴﻠﱢﻢ أﺣﺪهﻢ
ﺴﱢﻠ ﻢ ﹶﺃ ﺣﺪﻫﻢ، ﳉﻤﺎ ﻋ ِﺔ ﺇﺫﹶﺍ ﻣﺮﻭﺍ ﺃ ﹾﻥ ﻳ ﺠﺰِﻯ ُﺀ ﻋ ِﻦ ﺍ ﹶ ﻭﻳﺬﻛﹸﺮ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﻳ )(٤ ﺚ ﻣ ﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﺮ ﺩ ﺱ ﺃ ﹾﻥ ﻳ ﺮﺩ ﺃ ﺣ ﺪﻫﻢ( ﻓﺬﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪﻳ ِ ﳉﻠﹸﻮ ِ ﺠﺰِﻯ ُﺀ ﻋﻦ ﺍ ﹸ ﻭﻳ ) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) ،(٢١٦٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٢٠٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٦٠٢ﻭﺃﲪﺪ ).(٣٤٦ ،٢٦٦/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٢/١١ﻭﻣﺴﻠﻢ ).(١٧٩٨ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٠/١١ﻭﻣﺴﻠﻢ ).(١٧٧٣ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢١٠
٢٦٥ ﺽ ﻛِﻔﺎﻳﺔ ﻳﻘﻮ ﻡ ﻓﻴﻪ ﺍﻟﻮﺍﺣ ﺪ ﻣﻘﺎﻡ ﺍﳉﻤﻴﻊ ،ﻟﻜﻦ ﻣﺎ ﺃﺣﺴﻨﻪ ﻟﻮ ﻛﺎﻥ ﺛﺎﺑﺘﺎﹰ ،ﻓﺈﻥ ﻫﺬﺍ ﻓﺮ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭ ﺩ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺳﻌﻴﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﳋﺰﺍﻋﻰ ﺍﳌﺪﱏ ،ﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﺮﺍﺯﻯ: ﻣﺪﱏ ﺿﻌﻴﻒ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ :ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ،ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ :ﻓﻴﻪ ﻧﻈﺮ .ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲎ :ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ إذ ﺑﻠﱠﻐﻪ أﺣﺪ اﻟﺴﻼم ﻋﻦ ﻏﻴﺮﻩ أن ﻳﺮد ﻋﻠﻴﻪ وﻋﻠﻰ اﻟﻤﺒﻠﱢﻎ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺇﺫﺍ ﺑﻠﱠ ﻐﻪ ﺃﺣ ﺪ ﺍﻟﺴﻼ ﻡ ﻋﻦ ﻏﲑﻩ ﺃﻥ ﻳﺮ ﺩ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﳌﺒﻠﱢﻎ ،ﻛﻤﺎ ﻚ ﻚ ﻭ ﻋﻠﹶﻰ ﺃﺑِﻴ ﻚ ﺍﻟﺴﻼﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟ ﻪ ) :ﻋﹶﻠﻴ ﻼ ﻗﺎﻝ ﻟﻪ :ﺇ ﱠﻥ ﺃﰉ ﻳ ﹾﻘ ِﺮﺋﹸ ﰲ )ﺍﻟﺴﻨﻦ( ﺃﻥ ﺭﺟ ﹰ ﺍﻟﺴﻼ ﻡ().(١ ﺏ ﻣﻨﻪ، ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﺗﺮ ﻙ ﺍﻟﺴﻼﻡ ﺍﺑﺘﺪﺍ ًﺀ ﻭﺭﺩﹰﺍ ﻋﻠﻰ ﻣﻦ ﺃﺣﺪﺙ ﺣﺪﺛﹰﺎ ﺣﱴ ﻳﺘﻮ ﺐ ﺑ ﻦ ﻣﺎﻟﻚ ﻭﺻﺎﺣﺒﻴﻪ ،ﻭﻛﺎﻥ ﻛﻌﺐ ﻳﺴﻠﱢﻢ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﺪﺭﻯ ﻫ ﹾﻞ ﺣ ﺮ ﻙ ﻛﻤﺎ ﻫﺠﺮ ﻛﻌ )(٢ ﺷﻔﺘﻴﻪ ﺑﺮ ﺩ ﺍﻟﺴﻼ ِﻡ ﻋﹶﻠﻴ ِﻪ ﺃﻡ ﻻ؟ . ﻭﺳﻠﱠﻢ ﻋﻠﻴﻪ ﻋﻤﺎ ﺭ ﺑ ﻦ ﻳﺎﺳﺮٍ ،ﻭﻗﺪ ﺧﻠﱠﻘﻪ ﺃﻫﹸﻠ ﻪ ﺑﺰﻋﻔﺮﺍﻥ ،ﻓﻠﻢ ﻳﺮ ﺩ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ: ﻚ().(٣ ﺴ ﹾﻞ ﻫﺬﹶﺍ ﻋﻨ ﺐ ﻓﺎ ﹾﻏ ِ )ﺍﺫﹾﻫ ﺾ ﺍﻟﺜﺎﻟﺚ ﻟـﻤﺎ ﻗﺎﻝ ﳍﺎ) :ﺃ ﻋﻄِﻰ ﺻﻔﻴﺔ ﻭﻫﺠﺮ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ﺷﻬﺮﻳﻦ ﻭﺑﻌ )(٤ ﻚ ﺍﻟﻴﻬﻮ ِﺩﻳﺔﹶ؟ ،ﺫﻛﺮﳘﺎ ﺃﺑﻮ ﺩﺍﻭﺩ . ﻇﻬﺮﹰﺍ( ﳌﺎ ﺍﻋﺘ ﱠﻞ ﺑﻌﲑﻫﺎ ،ﹶﻓﻘﹶﺎﻟﺖ :ﺃﻧﺎ ﺃ ﻋﻄِﻰ ِﺗ ﹾﻠ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻻﺳﺘﺌﺬان
ﻚ ﻭﺇ ﱠﻻ ﻓﺎ ﺭ ِﺟ ﻊ().(٥ ﻼﺙﹲ ،ﻓﹶﺈ ﹾﻥ ﺃﹸ ِﺫ ﹶﻥ ﹶﻟ ﻭﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﺍﻻ ﺳﺘِﺌﺬﹶﺍﻥﹸ ﹶﺛ ﹶ )(٦ ﻭﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﺇﻧﻤﺎ ﺟِ ﻌ ﹶﻞ ﺍﻻ ﺳِﺘﹾﺌﺬﹶﺍ ﹸﻥ ِﻣ ﻦ ﺃ ﺟ ِﻞ ﺍﻟﺒﺼﺮ( . ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢٣١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٨٩/٥ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٦٠١) ،(٤١٧٦ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٢٠/٤ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٦٠٢ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٣٨ ،٢٦١ ،١٣٢ ،١٣١/٦ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٣ ،٢٢/١١ﻭﻣﺴﻠﻢ ) ،(٢١٥٣ﻭﺃﲪﺪ ) ،(٦/٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٨٠ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢١ ،٢٠/١١ﻭﻣﺴﻠﻢ ) ،(٢١٥٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧١٠ﻭﺍﻟﻨﺴﺎﺋﻲ
=
٢٦٦ ﺤ ٍﺮ ﰲ ﺣﺠﺮﺗﻪ ،ﻭﻗﺎﻝ: ﻭﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳ ﹶﻔﻘﹶﺄ ﻋﻴ ﻦ ﺍﱠﻟﺬِﻯ ﻧﻈﹶﺮ ﺇﹶﻟﻴ ِﻪ ِﻣ ﻦ ﺟ )ﺇﻧﻤﺎ ﺟِ ﻌ ﹶﻞ ﺍﻻ ﺳِﺘﹾﺌﺬﹶﺍ ﹸﻥ ِﻣ ﻦ ﺃ ﺟ ِﻞ ﺍﻟﺒﺼﺮ().(١ ﺕ ﺤﺼﺎ ٍﺓ ﹶﻓ ﹶﻔ ﹶﻘ ﹾﺄ ﺨ ﹶﺬ ﹾﻓﺘﻪِ ﺑ ﻚ ِﺑ ﻐﻴ ِﺮ ﺇ ﹾﺫﻥٍ ،ﹶﻓ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﹶﻟ ﻮ ﺃ ﱠﻥ ﺍﻣﺮﺀﹰﺍ ﺍﻃﱠﹶﻠ ﻊ ﻋﹶﻠﻴ ﺡ().(٢ ﻚ ﺟﻨﺎ ﻋﻴﻨﻪ ،ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻋﹶﻠﻴ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ِﻦ ﺍﻃﱠﹶﻠ ﻊ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ ﰲ ﺑﻴِﺘ ِﻬ ﻢ ِﺑ ﻐﻴ ِﺮ ﺇ ﹾﺫِﻧﻬِﻢ ،ﹶﻓ ﹶﻘ ﺪ ﺣﻞﱠ ﹶﻟ ﻬ ﻢ ﺃ ﹾﻥ ﻳ ﹾﻔﻘﹶﺆﻭﺍ ﻋﻴﻨﻪ.(٣)( ﻼ ﺩِﻳ ﹶﺔ ﹶﻟﻪ، ﺖ ﹶﻗ ﻮ ٍﻡ ِﺑ ﻐﻴ ِﺮ ﺇ ﹾﺫِﻧ ِﻬﻢ ،ﹶﻓ ﹶﻔﻘﹶﺆﻭﺍ ﻋﻴﻨﻪ ،ﻓ ﹶ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ِﻦ ﺍﻃﱠﹶﻠ ﻊ ﰲ ﺑﻴ ِ ﺹ().(٤ ﻭﻻ ِﻗﺼﺎ ﻼ ﻭﺗﻌﻠﻴﻤﺎﹰ ،ﻭﺍﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ﺭﺟﻞﹲ ،ﻓﻘﺎ ﹶﻝ: ﻭﺻﺢ ﻋﻨﻪ :ﺍﻟﺘﺴﻠﻴ ﻢ ﻗﺒﻞ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻓﻌ ﹰ ﺝ ﺇﱃ ﻫﺬﹶﺍ ،ﹶﻓ ﻌﱢﻠ ﻤﻪ ﺍﻻ ﺳِﺘﹾﺌﺬﹶﺍﻥ( ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ :ﻗﻞ: ﹶﺃﹶﺃِﻟﺞ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﻟ ﺮﺟٍ ﻞ) :ﺍ ﺧ ﺮ ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜﻢ ،ﹶﺃﹶﺃ ﺩﺧﻞ؟ ﻓﺴﻤﻌﻪ ﺍﻟ ﺮ ﺟﻞﹸ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴﻜﹸﻢ ،ﹶﺃﹶﺃ ﺩ ﺧﻞﹸ؟ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟﻪ ﺍﻟﻨﱮ ج ﹶﻓ ﺪ ﺧ ﹶﻞ).(٥ ﺸﺮِﺑﺘ ِﻪ ﻣﺆﻟِﻴﹰﺎ ِﻣ ﻦ ِﻧﺴﺎِﺋﻪِ ،ﻗﺎﻝ: ﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻫﻮ ﰲ ﻣ ﻭﻟـﻤﺎ ﺍ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﻋﻠﻴﻪ ﻋ ﻤﺮ ﺭ ِ ﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﺍﻟﺴﻼ ﻡ ﻋﻠﻴﻜﻢ ،ﺃﻳ ﺪﺧﻞﹸ ﻋ ﻤﺮ؟).(٦ ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻟ ﻪ ج ِﻟ ﹶﻜﹶﻠ ﺪ ﹶﺓ ﺑ ِﻦ ﺣﻨﺒﻞ ﳌﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻭﱂ ﻳﺴﻠﱢﻢ) :ﺍﺭﺟ ﻊ ﹶﻓ ﹸﻘ ﹾﻞ :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴﻜﹸﻢ ﹶﺃﹶﺃ ﺩﺧﻞ(؟).(٧ ﻭﰱ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺭ ﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﻳﻘ ﺪ ﻡ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻋﻠﻰ ﺍﻟﺴﻼﻡ ،ﻭﺭ ﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﻭﻗﻌﺖ ﻋﻴﻨﻪ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳌﱰﻝ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ،ﺑﺪﺃ ﺑﺎﻟﺴﻼﻡ ،ﻭﺇﻥ ﱂ ﺗﻘﻊ ﻋﻴﻨﻪ =
).(٦١ ،٦٠/٨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢١ ،٢٠/١١ﻭﻣﺴﻠﻢ ) ،(٢١٥٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧١٠ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٦١ ،٦٠/٨ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٩٠/١٢ﻭﻣﺴﻠﻢ ).(٢١٥٨ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢١٥٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥١٧١ﻭﺃﲪﺪ ).(٢٦٦/٢ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) ،(٦١/٨ﻭﺃﲪﺪ ).(٣٨٥/٢ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥١٧٩) ،(٥١٧٨) ،(٥١٧٧ﻭﺃﲪﺪ ).(٣٦٩/٥ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٠٤ ،٥٠٣/٨ﻭﻣﺴﻠﻢ ) ،(١٤٧٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢٠١ ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧١١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٧١١
٢٦٧ ﻋﻠﻴﻪ ،ﺑﺪﺃ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ،ﻭﺍﻟﻘﻮﻻﻥ ،ﳐﺎﻟﻔﺎﻥ ﻟﻠﺴـﻨﺔ. ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﺇﺫﺍ ﺍﺳﺘﺄ ﹶﺫ ﹶﻥ ﺛﻼﺛﹰﺎ ﻭﱂ ﻳﺆﺫﻥ ﻟﻪ ،ﺍﻧﺼﺮﻑ ،ﻭﻫﻮ ﺭ ﺩ ﻋﻠﻰ ﻣﻦ ﻆ ﺁﺧﺮ، ﻳﻘﻮﻝ :ﺇﻥ ﻇ ﻦ ﺃﻢ ﱂ ﻳﺴﻤﻌﻮﺍ ،ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﺜﻼﺙ ،ﻭﺭ ﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﻳﻌﻴ ﺪ ﻩ ﺑﻠﻔ ٍ ﻭﺍﻟﻘﻮﻻﻥ ﳐﺎﻟﻔﺎﻥ ﻟﻠﺴـﻨﺔ. ﻓﺼﻞ ﺳﺌِﻞ ﻋﻦ اﺳﻤﻪ ﻓﻲ اﻟﻤﺴﺘﺄذِن آﻴﻒ ﻳﺮد إذا ُ
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ﺃﻥ ﺍﳌﺴﺘﺄ ِﺫ ﹶﻥ ﺇﺫﺍ ﻗِﻴ ﹶﻞ ﻟﻪ :ﻣ ﻦ ﺃﻧﺖ؟ ﻳﻘﻮﻝ :ﻓﻼ ﹸﻥ ﺑ ﻦ ﻓﻼﻥ ،ﺃﻭ ﻳﺬﻛﺮ ﻛﹸﻨﻴﺘﻪ ،ﺃﻭ ﻟﹶﻘﺒﻪ ،ﻭﻻ ﻳﻘﻮﻝ :ﺃﻧﺎ ،ﻛﻤﺎ ﻗﺎﻝ ِﺟﺒﺮِﻳ ﹸﻞ ﻟﻠﻤﻼﺋﻜﺔ ﰲ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ ﳌﺎ ﺍﺳﺘﻔﺘﺢ ﺏ ﺍﻟﺴﻤﺎﺀ ﻓﺴﺄﻟﻮﻩ :ﻣﻦ؟ ﻓﻘﺎﻝ :ﺟِﱪﻳﻞﹸ ،ﻭﺍﺳﺘﻤﺮ ﺫﻟﻚ ﰲ ﻛﻞ ﲰﺎﺀ ﲰﺎﺀ. ﺑﺎ ﺴﺘﺎﻥ ،ﻭﺟﺎﺀ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﻭﻛﺬﻟﻚ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﳌﺎ ﺟﻠﹶﺲ ﺍﻟﻨﱮ ج ﰲ ﺍﻟﺒ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺎﺳﺘﺄﺫﻥ ﻓﻘﺎﻝ) :ﻣﻦ(؟ ﻗﺎﻝ :ﺃﺑﻮ ﺑﻜﺮ ،ﰒ ﺟﺎﺀ ﻋﻤﺮ ،ﻓﺎﺳﺘﺄﺫ ﹶﻥ ﻓﻘﺎ ﹶﻝ) :ﻣﻦ(؟ ﻗﺎﻝ :ﻋﻤﺮ ،ﰒ ﻋﺜﻤﺎ ﹸﻥ ﻛﺬﻟﻚ).(١ ﺏ ﻓﻘﺎﻝ) :ﻣﻦ ﺫﺍ(؟ ﺖ ﺍﻟﺒﺎ ﺖ ﺍﻟﻨﱮ ج ،ﻓﺪﻗﻘ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻋﻦ ﺟﺎﺑﺮ :ﺃﺗﻴ ﻓﻘﻠﺖ :ﺃﻧﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﺃﻧﺎ ﺃﻧﺎ( ،ﹶﻛﹶﺄﻧﻪ ﹶﻛ ِﺮ ﻫﻬﺎ).(٢ ﻭﳌﺎ ﺍﺳﺘﺄﺫﻧﺖ ﹸﺃﻡ ﻫﺎﻧﺊ ،ﻗﺎﻝ ﳍﺎ ) :ﻣ ﻦ ﻫ ِﺬ ِﻩ(؟ ﻗﺎﻟﺖ :ﹸﺃ ﻡ ﻫﺎﻧﺊ) ،(٣ﻓﻠﻢ ﻳﻜﺮﻩ ﺫِﻛﺮﻫﺎ ﺍﻟﻜﹸﻨﻴﺔ ،ﻭﻛﺬﻟﻚ ﳌﺎ ﻗﺎﻝ ﻷﰉ ﺫﺭ ) :ﻣ ﻦ ﻫﺬﹶﺍ(؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺑﻮ ﺫﺭ ،ﻭﻛﺬﻟﻚ ﳌﺎ ﻗﺎﻝ ﻷﰉ ﻗﺘﺎﺩﺓ ) :ﻣ ﻦ ﻫﺬﹶﺍ(؟ ﻗﺎﻝ :ﺃﺑﻮ ﻗﺘﺎﺩﺓ. ﻓﺼﻞ ﻓﻲ أن رﺳﻮل اﻟﺮﺟﻞ إﻟﻰ اﻟﺮﺟﻞ إذن ﻟﻪ
ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ ج ﻣﻦ ﺣﺪﻳﺚ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺃﰉ ﺭﺍﻓﻊ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ: ) ﺭﺳﻮ ﹸﻝ ﺍﻟﺮ ﺟ ﹸﻞ ﺇﻟﹶﻰ ﺍﻟ ﺮﺟِ ﻞ ﺇ ﹾﺫﻧﻪ( .ﻭﰱ ﻟﻔﻆ) :ﺇﺫﹶﺍ ﺩِ ﻋ ﻰ ﺃ ﺣ ﺪﻛﹸﻢ ﺇﱃ ﹶﻃﻌﺎﻡٍ ،ﹸﺛﻢ ﺟﺎ َﺀ ﻣ ﻊ ﺖ ﻚ ﺇ ﹾﺫ ﹲﻥ ﹶﻟﻪ .(٤)ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻣﻘﺎﻝ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻰ ﺍﻟﻠﺆﻟﺆﻯ :ﲰﻌ ﺍﻟ ﺮﺳﻮﻝِ ،ﻓﹶﺈ ﱠﻥ ﺫِﻟ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٤/٧ﻭﻣﺴﻠﻢ ).(٢٩) ،(٢٨)(٢٤٠٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٠/١١ﻭﻣﺴﻠﻢ ) ،(٢١٥٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥١٨٧ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٧١٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣١/١ﻭﻣﺴﻠﻢ ).(٣٣٦ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٩٠) ،(٥١٨٩
٢٦٨ ﺃﺑﺎ ﺩﺍﻭﺩ ﻳﻘﻮﻝ :ﻗﺘﺎﺩﺓ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﰉ ﺭﺍﻓﻊ .ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( :ﻭﻗﺎﻝ ﺳﻌﻴﺪ :ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺃﰉ ﺭﺍﻓﻊ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱮ ج) :ﻫﻮ ﺇﺫﻧﻪ( ،ﻓﺬﻛﺮﻩ ﺗﻌﻠﻴﻘﹰﺎ ﻷﺟﻞ ﺍﻻﻧﻘﻄﺎﻉ ﰲ ﺇﺳﻨﺎﺩﻩ. ﻭﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺜﹰﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﻌﺪ ﺍﻟﺪﻋﻮﺓ، ﺕ ﻟﺒﻨﹰﺎ ﰲ ﻗﺪﺡ ،ﻓﻘﺎﻝ: ﺖ ﻣﻊ ﺍﻟﻨﱮ ج ،ﻓﻮﺟﺪ ﺚ ﳎﺎﻫﺪ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ :ﺩﺧﻠ ﻭﻫﻮ ﺣﺪﻳ ﹸ ﱃ( ﻗﺎﻝ :ﹶﻓﹶﺄﺗﻴﺘﻬﻢ ،ﻓﺪﻋﻮﺗﻬﻢ ،ﻓﺄﻗﺒﻠﻮﺍ ،ﻓﺎﺳﺘﺄﺫﻧﻮﺍ، ﺼ ﹼﻔﺔِ ،ﻓﺎﺩﻋ ﻬ ﻢ ﺇ ﱠ ﺐ ﺇﱃ ﺃ ﻫ ِﻞ ﺍﻟ )ﺍ ﹾﺫ ﻫ ﻓﺄﺫﻥ ﳍﻢ ،ﻓﺪ ﺧﻠﹸﻮﺍ) .(١ﻭﻗﺪ ﻗﺎﻟﺖ ﻃﺎﺋﻔ ﹲﺔ :ﺑﺄﻥ ﺍﳊﺪﻳﺜﲔ ﻋﻠﻰ ﺣﺎﻟﲔ ،ﻓﺈﻥ ﺟﺎﺀ ﺍﻟﺪﺍﻋﻰ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻣِﻦ ﻏﲑ ﺗﺮﺍﺥ ،ﱂ ﳛﺘﺞ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ ،ﻭﺇﻥ ﺗﺮﺍﺧﻰ ﳎﻴﺌﻪ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ،ﻭﻃﺎﻝ ﺝ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ. ﺍﻟﻮﻗﺖ ،ﺍﺣﺘﺎ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﺇﻥ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺪﺍﻋﻰ ﻣﻦ ﻗﺪ ﺃ ِﺫ ﹶﻥ ﻟﻪ ﻗﺒﻞ ﳎﺊ ﺍﳌﺪﻋﻮ ،ﱂ ﳛﺘﺞ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ ﺁﺧﺮ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻣﻦ ﻗﺪ ﺃ ِﺫ ﹶﻥ ﻟﻪ ،ﱂ ﻳﺪﺧﻞ ﺣﱴ ﻳﺴﺘﺄﺫﻥ. ﺴﻚ ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺇﺫﺍ ﺩﺧﻞ ﺇﱃ ﻣﻜﹶﺎﻥ ﻳﺤﺐ ﺍﻻﻧﻔﺮﺍﺩ ﻓﻴﻪ ،ﺃ ﻣ ﺮ ﻣﻦ ﻳ ﻤ ِ ﺍﻟﺒﺎﺏ ،ﻓﻠﻢ ﻳﺪﺧ ﹾﻞ ﻋﻠﻴﻪ ﺃﺣﺪ ﺇﻻ ﺑﺈﺫﻥ).(٢ ﻓﺼﻞ ﺤﻠُﻢ ﻚ وﻣَﻦ ﻟﻢ ﻳﺒﻠﻎ اﻟ ُ ﻓﻲ اﻻﺳﺘﺌﺬان اﻟﺬى أﻣﺮ اﷲ ﺑﻪ اﻟﻤﻤﺎﻟﻴ َ
ﺕ ﳊﹸﻠﻢ ،ﰲ ﺍﻟﻌﻮﺭﺍ ِ ﻭﺃﻣﺎ ﺍﻻﺳﺘﺌﺬﺍ ﹸﻥ ﺍﻟﺬﻯ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺑﻪ ﺍﳌﻤﺎﻟﻴﻚ ،ﻭ ﻣ ﻦ ﱂ ﻳﺒﻠﹸ ِﻎ ﺍ ﹸ ﺖ ﺍﻟﻈﻬﲑﺓ ،ﻭﻋﻨﺪ ﺍﻟﻨﻮﻡ ،ﻓﻜﺎﻥ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻳﺄﻣ ﺮ ﺑﻪ ،ﻭﻳﻘﻮﻝ: ﺙ :ﻗﺒ ﹶﻞ ﺍﻟﻔﺠﺮ ،ﻭﻭﻗ ﺍﻟﺜﻼ ِ ﺕ ﲝﺠﺔ ،ﻭﻗﺎﻝ ﻃﺎﺋﻔﺔ :ﺃﻣ ﺮ ﺱ ﺍﻟﻌﻤ ﹶﻞ ﺎ ،ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﻵﻳ ﹸﺔ ﻣﻨﺴﻮﺧﺔ ،ﻭﱂ ﺗﺄ ِ ﺗﺮﻙ ﺍﻟﻨﺎ ﻧﺪ ٍ ﺏ ﻭﺇﺭﺷﺎﺩ ،ﻻ ﺣﺘﻢ ﻭﺇﳚﺎﺏ ،ﻭﻟﻴﺲ ﻣﻌﻬﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺮﻑ ﺍﻷﻣﺮ ﻋﻦ ﻇﺎﻫﺮﻩ، ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﳌﺄﻣﻮﺭ ﺑﺬﻟﻚ ﺍﻟﻨﺴﺎ ُﺀ ﺧﺎﺻﺔ ،ﻭﺃﻣﺎ ﺍﻟﺮﺟﺎﻝﹸ ،ﻓﻴﺴﺘﺄﺫِﻧﻮﻥ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ، ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﺍﻟﺒﻄﻼﻥ ،ﻓﺈﻥ ﲨﻊ )ﺍﻟﺬﻳﻦ( ﻻ ﳜﺘﺺ ﺑﻪ ﺍﳌﺆﻧﺚ ،ﻭﺇﻥ ﺟﺎﺯ ﺇﻃﻼﻗﹸﻪ ﻋﻠﻴﻬﻦ ﻣﻊ ﺍﻟﺬﻛﻮﺭ ﺗﻐﻠﻴﺒﹰﺎ .ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻋﻜﺲ ﻫﺬﺍ :ﺇﻥ ﺍﳌﺄﻣﻮ ﺭ ﺑﺬﻟﻚ ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ، ﻕ ﺍﻵﻳﺔ ﻳﺄﺑﺎﻩ ﻓﺘﺄﻣﻠﻪ. ﻧﻈﺮﹰﺍ ﺇﱃ ﻟﻔﻆ) :ﺍﻟﺬﻳﻦ( ﰲ ﺍﳌﻮﺿﻌﲔ ،ﻭﻟﻜﻦ ﺳﻴﺎ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻛﺎﻥ ﺍﻷﻣ ﺮ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻠﺤﺎﺟﺔ ،ﰒ ﺯﺍﻟﺖ ،ﻭﺍﳊﻜ ﻢ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٧/١١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٤/٧ﻭﻣﺴﻠﻢ ) ،(٢٤٠٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٨٨
٢٦٩ ﺇﺫﺍ ﺛﺒﺖ ﺑﻌﻠﱠ ٍﺔ ﺯﺍﻝ ﺑﺰﻭﺍﳍﺎ ،ﻓﺮﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﺃﻥ ﻧﻔﺮﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻗﺎﻟﻮﺍ ﻻﺑﻦ ﻋﺒﺎﺱ :ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻛﻴﻒ ﺗﺮﻯ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱴ ﹸﺃ ِﻣ ﺮﻧﺎ ﻓﻴﻬﺎ ِﺑﻤﺎ ﺃﹸ ِﻣ ﺮﻧﺎ ،ﻭﻻ ﻳﻌﻤﻞﹸ ﺎ ﺃﺣ ﺪ: ﺖ ﹶﺃﻳﻤﺎﻧ ﹸﻜ ﻢ] ﴾...ﺍﻟﻨﻮﺭ [٥٨ :ﺍﻵﻳﺔ .ﻓﻘﺎﻝ ﺍﺑ ﻦ ﺴﺘ ﹾﺄ ِﺫﻧﻜﹸﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻣﹶﻠ ﹶﻜ ﴿ﻳﺄﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ِﻟﻴ ﺲ ﻟِﺒﻴﻮﻢ ﺳﺘﻮﺭ ﺱ ﻟﻴ ﺴﺘﺮ ،ﻭﻛﺎﻥ ﺍﻟﻨﺎ ﺤﺐ ﺍﻟ ﻋﺒﺎﺱ :ﺇﻥ ﺍﻟﻠﱠﻪ ﺣﻜﻴ ﻢ ﺭﺣﻴ ﻢ ﺑﺎﳌﺆﻣﻨﲔ ،ﻳ ِ ﻭﻻ ِﺣﺠﺎﻝ ،ﻓﺮﲟﺎ ﺩﺧ ﹶﻞ ﺍﳋﺎ ِﺩﻡ ،ﺃﻭ ﺍﻟﻮﻟ ﺪ ﺃﻭ ﻳﺘﻴﻤﺔ ﺍﻟﺮﺟﻞ ،ﻭﺍﻟﺮﺟ ﹸﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ،ﻓﺄﻣﺮﻫﻢ ﺴﺘﻮﺭ ﻭﺍﳋﲑ ،ﻓﻠﻢ ﺃﺭ ﺃﺣﺪﹰﺍ ﻳ ﻌ ﻤﻞﹸ ﺍﻟﱠﻠ ﻪ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ ﰲ ﺗﻠﻚ ﺍﻟ ﻌ ﻮﺭﺍﺕِ ،ﻓﺠﺎﺀﻫﻢ ﺍﻟﱠﻠ ﻪ ﺑﺎﻟ ﺑﺬﻟﻚ ﺑ ﻌﺪ.(١) ﺕ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻃﻌﻦ ﰲ ﻋِﻜﺮﻣﺔ ،ﻭﱂ ﻳﺼﻨﻊ ﺷﻴﺌﺎﹰ، ﻭﻗﺪ ﺃﻧﻜﺮ ﺑﻌﻀﻬﻢ ﺛﺒﻮ ﻭﻃﻌﻦ ﰲ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﻋﻤﺮﻭ ﻣﻮﱃ ﺍﳌﻄﻠﺐ ،ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻪ ﺻﺎﺣﺒﺎ ﺍﻟﺼﺤﻴﺢ ،ﻓﺈﻧﻜﺎ ﺭ ﻫﺬﺍ ﺗﻌﻨﺖ ﻭﺍﺳﺘﺒﻌﺎﺩ ﻻ ﻭﺟﻪ ﻟﻪ. ﺽ ﳍﺎ ﻭﻻ ﺩﺍﻓﻊ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﺎ ﻭﺍﺟﺐ ،ﻭﺇﻥ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﻵﻳﺔ ﳏﻜﻤﺔ ﻋﺎﻣﺔ ﻻ ﻣﻌﺎ ِﺭ ﺗﺮﻛﻪ ﺃﻛﺜ ﺮ ﺍﻟﻨﺎﺱ. ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎ ﻡ ﺍﻻﺳﺘﺌﺬﺍ ِﻥ ﻣﻦ ﻓﺘﺢ ﺑﺎﺏ ﻓﺘﺤﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ،ﺃﻭ ﺭﻓﻊ ﺳﺘﺮ ،ﺃﻭ ﺗﺮﺩﺩ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﻭﳓﻮﻩ ،ﺃﻏﲎ ﺫﻟﻚ ﻋﻦ ﺍﻻﺳﺘﺌﺬﺍﻥ، ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺎ ﻳﻘﻮ ﻡ ﻣﻘﺎﻣﻪ ،ﻓﻼ ﺑﺪ ﻣﻨﻪ ،ﻭﺍﳊﻜﻢ ﻣﻌﱠﻠ ﹲﻞ ﺑﻌﻠﱠﺔ ﻗﺪ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻬﺎ ﺍﻵﻳﺔ ،ﻓﺈﺫﺍ ﻭ ِﺟ ﺪﺕ ،ﻭِ ﺟ ﺪ ﺍﳊﻜﻢ ،ﻭﺇﺫﺍ ﺍﻧﺘﻔﺖ ﺍﻧﺘﻔﻰ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ أذآﺎر اﻟﻌﻄﺎس
ﺲ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺤﺐ ﺍﻟ ﻌﻄﹶﺎﺱ ،ﻭﻳ ﹾﻜ ﺮﻩ ﺍﻟﺘﺜﹶﺎﺅﺏ ،ﻓﹶﺈﺫﹶﺍ ﻋ ﹶﻄ ﺛﺒﺖ ﻋﻨﻪ ج) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳ ِ ﻚ ﺍﻟﱠﻠﻪ ،ﻭﺃﻣﺎ ﺍﻟﺘﺜﹶﺎ ﺅﺏ، ﺴﻠِﻢ ﺳ ِﻤ ﻌﻪ ﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﹶﻟﻪ :ﻳ ﺮ ﺣﻤ ﻭ ﺣ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ،ﻛﹶﺎ ﹶﻥ ﺣ ﹼﻘﹰﺎ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﻣ ﺏ ﺃﺣ ﺪﻛﹸﻢ ،ﹶﻓ ﹾﻠﻴﺮﺩﻩ ﻣﺎ ﺍ ﺳﺘﻄﹶﺎﻉ ،ﻓﹶﺈ ﱠﻥ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺇﺫﹶﺍ ﺸﻴﻄﹶﺎﻥِ ،ﻓﹶﺈﺫﹶﺍ ﺗﺜﹶﺎ َﺀ ﻓﺈﻧﻤﺎ ﻫ ﻮ ِﻣ ﻦ ﺍﻟ )(٢ ﺸﻴﻄﹶﺎ ﹸﻥ( ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻯ . ﻚ ِﻣﻨﻪ ﺍﻟ ﺤ ﺿِ ﺗﺜﹶﺎ َﺀﺏ ، ﳊ ﻤﺪِ ﻟﱠﻠﻪِ ،ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ ﹶﻟﻪ ﹶﺃﺧﻮ ﻩ ﺲ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺍ ﹶ ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺻﺤﻴﺤﻪ() :ﺇﺫﺍ ﻋ ﹶﻄ ﺼِﻠﺢ ﻚ ﺍﻟﱠﻠﻪ ،ﹶﻓ ﹾﻠﻴﻘﹸﻞ :ﻳ ﻬﺪِﻳﻜﹸﻢ ﺍﻟﱠﻠ ﻪ ﻭﻳ ﻚ ﺍﻟﱠﻠﻪ ،ﻓﹶﺈﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ :ﻳ ﺮ ﺣﻤ ﹶﺃ ﻭ ﺻﺎ ِﺣﺒﻪ :ﻳ ﺮ ﺣﻤ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٩٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٠٥/١٠ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٤٨ﻭﺃﲪﺪ ).(٥١٧ ،٤٢٨ ،٢٦٥/٢
٢٧٠ ﺑﺎﹶﻟﻜﹸﻢ().(١ ﺖ ﺃ ﺣ ﺪﻫﻤﺎ ،ﻭﱂ ﺲ ِﻋﻨ ﺪﻩ ﺭﺟﻼﻥِ ،ﻓﺸ ﻤ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﻧﺲ) :ﺃﻧﻪ ﻋ ﹶﻄ ﺸ ﻤﺘﻨِﻰ، ﺴﺖ ،ﹶﻓﹶﻠ ﻢ ﺗ ﺸ ﻤﺘﻪ ،ﻭ ﻋ ﹶﻄ ﺲ ﻓﹸﻼ ﹲﻥ ﹶﻓ ﺸﻤﺘ ﻪ :ﻋ ﹶﻄ ﺖ ﺍﻵﺧﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﺬﻯ ﱂ ﻳ ﻳﺸ ﻤ ِ )(٢ ﺤ ﻤ ِﺪ ﺍﻟﻠﱠﻪ( . ﺖ ﹶﻟ ﻢ ﺗ ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﻫﺬﹶﺍ ﺣ ِﻤ ﺪ ﺍﻟﱠﻠﻪ ،ﻭﺃﻧ ﺸ ﻤﺘﻮﻩ ،ﻓﺈ ﹾﻥ ﺤ ِﻤ ﺪ ﺍﻟﱠﻠﻪ ،ﹶﻓ ﺲ ﺃ ﺣ ﺪﻛﹸﻢ ﹶﻓ ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ() :ﺇﺫﺍ ﻋ ﹶﻄ ﺸ ﻤﺘﻮ ﻩ().(٣ ﻼ ﺗ ﺤ ﻤ ِﺪ ﺍﻟﻠﱠﻪ ،ﹶﻓ ﹶ ﹶﻟ ﻢ ﻳ ﺴِﻠ ِﻢ ﺴِﻠ ِﻢ ﻋﻠﹶﻰ ﺍﳌﹸ ﻭﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺻﺤﻴﺤﻪ( :ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻫﺮﻳﺮﺓ ) :ﺣ ﻖ ﺍﳌﹸ ﺼ ﺢ ﹶﻟﻪ ،ﻭﺇﺫﹶﺍ ﺤﻚ ،ﻓﺎﻧ ﺼ ﺴﱢﻠ ﻢ ﻋﹶﻠﻴﻪِ ،ﻭﺇﺫﹶﺍ ﺩﻋﺎﻙ ﻓﹶﺄﺟﺒﻪ ،ﻭﺇﺫﹶﺍ ﺍ ﺳﺘﻨ ﺖ :ﺇﺫﹶﺍ ﹶﻟﻘِﻴﺘﻪ ،ﹶﻓ ِﺳ )(٤ ﺕ ﻓﹶﺎﺗﺒ ﻌ ﻪ( . ﺸ ﻤﺘﻪ ،ﻭﺇﺫﹶﺍ ﻣ ِﺮﺽ ،ﹶﻓ ﻌﺪﻩ ،ﻭﺇﺫﹶﺍ ﻣﺎ ﺲ ﻭ ﺣ ِﻤ ﺪ ﺍﻟﱠﻠﻪ ،ﹶﻓ ﻋ ﹶﻄ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺲ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﺍ ﹶ ﻭﺭﻭﻯﺃﺑﻮ ﺩﺍﻭﺩﻋﻨﻪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ) :ﺇﺫﹶﺍ ﻋ ﹶﻄ ﺼِﻠﺢ ﻚ ﺍﻟﻠﱠﻪ ،ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ ﻫ ﻮ :ﻳ ﻬﺪِﻳ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﻭﻳ ﺣﺎﻝٍ ،ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ ﹶﺃﺧﻮ ﻩ ﹶﺃ ﻭ ﺻﺎ ِﺣﺒﻪ :ﻳ ﺮ ﺣﻤ ﺑﺎﹶﻟﻜﹸﻢ().(٥ ﳊ ﻤﺪِ ﻟﻠﱠﻪ ،ﻭﺍﻟﺴﻼ ﻡ ﻋﻠﹶﻰ ﺲ ﻋِﻨ ﺪ ﺍﺑ ِﻦ ﻋﻤﺮ ،ﻓﻘﺎﻝ :ﺍ ﹶ ﻼ ﻋ ﹶﻄ ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻯ ،ﺃﻥ ﺭﺟ ﹰ ﺲ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋ ﻤ ﺮ :ﻭﺃﻧﺎ ﺃﹸﻗﻮ ﹸﻝ :ﺍﳊﻤ ﺪ ِﻟﻠﱠ ِﻪ ﻭﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﹶﻟﻴ ﻫ ﹶﻜﺬﹶﺍ ﻋﱠﻠ ﻤﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﹶﻟﻜِﻦ ﻋﱠﻠ ﻤﻨﺎ ﺃ ﹾﻥ ﻧﻘﹸﻮ ﹶﻝ :ﺍﳊ ﻤ ﺪ ِﻟﻠﱠ ِﻪ ﻋﻠﻰ ﹸﻛﻞﱢ ﺣﺎﻝ).(٦ ﻚ ﺍﻟﱠﻠﻪ، ﺲ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟﻪ :ﻳ ﺮ ﺣﻤ ﻭﺫﻛﺮ ﻣﺎﻟﻚ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ) :ﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﻋ ﹶﻄ ﻗﹶﺎ ﹶﻝ :ﻳ ﺮ ﺣ ﻤﻨﺎ ﺍﻟﱠﻠ ﻪ ﻭﺇﻳﺎﻛﹸﻢ ،ﻭﻳ ﻐ ِﻔﺮ ﹶﻟﻨﺎ ﻭﹶﻟﻜﹸ ﻢ().(٧ ﺽ ﻋﻴﻦ ﻋﻠﻰ ﹸﻛﻞﱢ ﻣ ﻦ ﲰﻊ ﺍﻟﻌﺎﻃﺲ ﺖ ﻓﺮ ﺚ ﺍﳌﺒﺪﻭﺀ ﺑﻪ :ﺃﻥ ﺍﻟﺘﺸﻤﻴ ﻓﻈﺎﻫﺮ ﺍﳊﺪﻳ ِ ﺖ ﺍﻟﻮﺍﺣﺪ ﻋﻨﻬﻢ ،ﻭﻫﺬﺍ ﺃﺣ ﺪ ﻗﻮﱃ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑ ﻦ ﺃﰉ ﺠﺰِﺉ ﺗﺸﻤﻴ ﳛ ﻤﺪ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﻳ ﺯﻳﺪ ،ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻌﺮﰉ ﺍﳌﺎﻟﻜﻴﺎﻥ ،ﻭﻻ ﺩﺍﻓﻊ ﻟﻪ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٠٢/١٠ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٣٥٣/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٠٤/١٠ﻭﻣﺴﻠﻢ ) ،(٢٩٩١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٧٤٣ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢٩٩٢ﻭﺃﲪﺪ ).(٤١٢/٤ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٩٠/٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٤٣٥ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٣٣ﻭﺃﲪﺪ ) ،(٤٢٢ ،٤١٩/٥ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٧٤٢ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٧٣٩ ) (٧ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(٩٦٥/٢
٢٧١ ﺲ ﻋﻨﺪ ﺍﻟﻨﱮ ج ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺴﻼ ﻡ ﻋﹶﻠﻴ ﹸﻜﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻼ ﻋ ﹶﻄ ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺃﻥ ﺭﺟ ﹰ ﺤ ﻤ ِﺪ ﺲ ﹶﺃ ﺣﺪﻛﹸﻢ ،ﹶﻓ ﹾﻠﻴ ﻚ( ،ﹸﺛﻢ ﻗﹶﺎ ﹶﻝ) :ﺇﺫﹶﺍ ﻋ ﹶﻄ ﻚ ﺍﻟﺴﻼ ﻡ ﻭ ﻋﻠﹶﻰ ﺃﹸ ﻣ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻭ ﻋﹶﻠﻴ ﻚ ﺍﻟﱠﻠﻪ ،ﻭﹶﻟﻴﺮ ﺩ -ﻳ ﻌﻨِﻰ ﺾ ﺍ ﹶﳌﺤﺎ ِﻣﺪِ ،ﻭﻟﻴ ﹸﻘ ﹾﻞ ﹶﻟﻪ ،ﻣ ﻦ ِﻋﻨ ﺪﻩ :ﻳ ﺮ ﺣﻤ ﺍﻟﻠﱠﻪ( ﻗﺎﻝ :ﻓﺬﻛﺮ ﺑﻌ )(١ ﻋﹶﻠﻴﻬِﻢ -ﻳ ﻐ ِﻔﺮ ﺍﻟﱠﻠ ﻪ ﹶﻟﻨﺎ ﻭﹶﻟﻜﹸ ﻢ( . ﻭﰱ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﹸﺃﻡ ﻫﺬﺍ ﺍﳌﹸﺴﻠﱢﻢ ﻧﻜﺘ ﹲﺔ ﻟﻄﻴﻔﺔﹲ ،ﻭﻫﻰ ﺇﺷﻌﺎﺭﻩ ﺑﺄﻥ ﺳﻼﻣﻪ ﻗﺪ ﻭﻗﻊ ﰲ ﻏﲑ ﻣﻮﻗﻌﻪ ﺍﻟﻼﺋﻖ ﺑِﻪ ،ﻛﻤﺎ ﻭﻗﻊ ﻫﺬﺍ ﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﹸﺃﻣﻪ ،ﻓﻜﻤﺎ ﺃﻥ ﺳﻼﻣﻪ ﻫﺬﹶﺍ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﻛﺬﻟﻚ ﺳﻼﻣﻪ ﻫﻮ. ﻒ ﻣﻨﻬﺎ ،ﻭﻫﻰ ﺗﺬﻛﲑﻩ ﺑﹸﺄﻣﻪ ،ﻭﻧﺴﺒﻪ ﺇﻟﻴﻬﺎ ،ﻓﻜﺄﻧﻪ ﹸﺃ ﻣ ﻰ ﳏﺾ ﻭﻧﻜﺘ ﹲﺔ ﺃﺧﺮﻯ ﺃﻟﻄ ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﻷُﻡ ،ﺑﺎ ٍ ﻕ ﻋﻠﻰ ﺗﺮﺑﻴﺘﻬﺎ ﱂ ﺗﺮﺑﻪ ﺍﻟﺮﺟﺎﻝﹸ ،ﻭﻫﺬﺍ ﺃﺣ ﺪ ﺍﻷﻗﻮﺍﻝ ﰲ ﺍ ُﻷﻣﻰ ،ﺃﻧﻪ ﺍﻟﺒﺎﻗﻰ ﻋﻠﻰ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻷُﻡ. ﺏ. ﺴﻦ ﺍﻟ ِﻜﺘﺎﺑﺔ ،ﻭﻻ ﻳﻘﺮﺃ ﺍﻟ ِﻜﺘﺎ ﻭﺃﻣﺎ ﺍﻟﻨﱮ ﺍ ُﻷﻣﻰ :ﻓﻬﻮ ﺍﻟﺬﻯ ﻻ ﻳﺤ ِ ﺼ ﺢ ﺍﻟﺼﻼ ﹸﺓ ﺧﻠﻔﻪ ،ﻓﻬﻮ ﺍﻟﺬﻯ ﻻ ﻳﺼﺤﺢ ﺍﻟﻔﺎﲢﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﻭﺃﻣﺎ ﺍ ُﻷﻣﻰ ﺍﻟﺬﻯ ﻻ ﺗ ِ ﻋﺎﳌﹰﺎ ﺑﻌﻠﻮﻡ ﻛﺜﲑﺓ. ﻭﻧﻈ ﲑ ﺫﻛﺮ ﺍﻷُﻡ ﻫﺎﻫﻨﺎ ﺫﻛ ﺮ ﻫ ِﻦ ﺍﻷﺏ ﳌﻦ ﺗﻌﺰﻯ ﺑﻌﺰﺍ ِﺀ ﺍﳉﺎﻫﻠﻴﺔ) (٢ﻓﻴﻘﺎﻝ ﻟﻪ: ﺾ ﻫ ﻦ ﹶﺃﺑِﻴﻚ ،ﻭﻛﹶﺎ ﹶﻥ ﺫِﻛ ﺮ ﻫ ِﻦ ﺍﻷﺏ ﻫﺎﻫﻨﺎ ﺃﺣﺴﻦ ﺗﺬﻛﲑﹰﺍ ﳍﺬﺍ ﺍﳌﺘﻜﺒ ِﺮ ﺑﺪﻋﻮﻯ ﻀ ﺍﻋ ﻼ ﻳﻨﺒﻐِﻰ ﹶﻟﻪ ﺃﻥ ﻳﺘﻌﺪﻯ ﹶﻃ ﻮ ﺭﻩ ،ﻛﻤﺎ ﺃﻥ ﺝ ﻣﻨﻪ ،ﻭﻫﻮ ﻫﻦ ﺃﺑﻴﻪ ،ﹶﻓ ﹶ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺎﻟﻌﻀﻮ ﺍﻟﺬﻯ ﺧ ﺮ ﻕ ﻋﻠﻰ ﹸﺃﻣﻴﺘﻪ .ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠﻢ ﲟﺮﺍﺩ ﺭﺳﻮﻟﻪ ج. ﺫِﻛ ﺮ ﺍﻷُﻡ ﻫﺎﻫﻨﺎ ﺃﺣﺴ ﻦ ﺗﺬﻛﲑﹰﺍ ﻟﻪ ،ﺑﺄﻧﻪ ﺑﺎ ٍ ﺱ ﻧﻌﻤ ﹸﺔ ﻭﻣﻨﻔﻌ ﹸﺔ ﲞﺮﻭﺝ ﺍﻷﲞﺮﺓ ﺍﶈﺘﻘِﻨﺔ ﰲ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻌﺎ ِﻃﺲ ﻗﺪ ﺣﺼﻠﺖ ﻟﻪ ﺑﺎﻟﻌﻄﺎ ِ ﻉ ﻟﻪ ﲪ ﺪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻫ ِﺬ ِﻩ ﺍﻟﻨﻌﻤﺔ ﻣﻊ ﺴ ﺮﺓﹰ ،ﺷﺮ ﺩِﻣﺎﻏﻪ ﺍﻟﱴ ﻟﻮ ﺑﻘﻴﺖ ﻓﻴﻪ ﺃﺣﺪﺛﺖ ﻟﻪ ﺃﺩﻭﺍ ًﺀ ﻋ ِ ﺑﻘﺎﺀ ﺃﻋﻀﺎﺋﻪ ﻋﻠﻰ ﺍﻟﺘﺌﺎﻣﻬﺎ ﻭﻫﻴﺌﺘﻬﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺰﻟﺰﻟﺔ ﺍﻟﱴ ﻫﻰ ﻟﻠﺒﺪﻥ ﻛﺰﻟﺰﻟﺔ ﺍﻷﺭﺽ ﳍﺎ. ﲎ ﻭﺍﺣﺪ ،ﻗﺎﻟﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﴰﺘﻪ -ﺑﺎﻟﺴﲔ ﻭﺍﻟﺸﲔ -ﻓﻘﻴﻞ :ﳘﺎ ﲟﻌ ﻭﳍﺬﺍ ﻳﻘﺎﻝ :ﲰﺘﻪ ﻭ ﱠ ﺖ .ﻭﻗﻴﻞ :ﺑﺎﳌﻬﻤﻠﺔ ﺩﻋﺎﺀ ﻟﻪ ﲝﺴﻦ ﺴ ﻤ ﺖ ﻭ ﻣ ﻉ ﲞﲑ ،ﻓﻬﻮ ﻣﺸ ﻤ ﻭﻏﲑﻩ .ﻗﺎﻝ :ﻭﻛﻞﱡ ﺩﺍ ٍ ﺍﻟﺴﻤﺖِ ،ﻭﺑﻌﻮﺩﻩ ﺇﱃ ﺣﺎﻟﺘﻪ ﻣﻦ ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺪﻋﺔ ،ﻓﺈﻥ ﺍﻟﻌﻄﺎﺱ ﻳﺤﺪﺙ ﰲ ﺍﻷﻋﻀﺎﺀ ﺖ ﺑﻪ ﺃﻋﺪﺍﺀَﻩ، ﻑ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﺎ ﻳﺸﻤ ﺣﺮﻛ ﹰﺔ ﻭﺍﻧﺰﻋﺎﺟﹰﺎ .ﻭﺑﺎﳌﻌﺠﻤﺔ :ﺩﻋﺎﺀ ﻟﻪ ﺑﺄﻥ ﻳﺼﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٤١ﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ،(١٩٤٨ﻭﺍﳊﺎﻛﻢ ) ،(٢٦٧/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٣١ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٣٣ ،١٣٦/٥ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ).(٩٤٦)(٩٣٦
٢٧٢ ﻓﺸﻤﺘﻪ :ﺇﺫﺍ ﺃﺯﺍﻝ ﻋﻨﻪ ﺍﻟﺸﻤﺎﺗﺔ ،ﻛﻘﺮﺩ ﺍﻟﺒﻌ ﲑ :ﺇﺫﺍ ﺃﺯﺍﻝ ﻗﹸﺮﺍﺩﻩ ﻋﻨﻪ. ﻭﻗﻴﻞ :ﻫﻮ ﺩﻋﺎﺀ ﻟﻪ ﺑﺜﺒﺎﺗﻪ ﻋﻠﻰ ﻗﻮﺍﺋﻤﻪ ﰲ ﻃﺎﻋﺔ ﺍﻟﻠﱠﻪ ،ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺸﻮﺍﻣِﺖ ،ﻭﻫﻰ ﺍﻟﻘﻮﺍﺋﻢ. ﺖ ﻟﻪ ﺑﺎﻟﺸﻴﻄﺎﻥِ ،ﻹﻏﺎﻇﺘﻪ ﲝ ﻤ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻋﻠﻰ ﻧِﻌﻤﺔ ﺍﻟﻌﻄﺎﺱ ،ﻭﻣﺎ ﻭﻗﻴﻞ :ﻫﻮ ﺗﺸﻤﻴ ﺣﺼﻞ ﻟﻪ ﺑﻪ ﻣﻦ ﳏﺎ ﺏ ﺍﻟﻠﱠﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻳﺤﺒﻪ ،ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﻟﻌﺒ ﺪ ﺍﻟﻠﱠ ﻪ ﻭ ﺣ ِﻤﺪﻩ ،ﺳﺎﺀ ﺫﻟﻚ ﺲ ﺍﻟﻌﻄﺎﺱ ﺍﻟﺬﻯ ﻳﺤﺒﻪ ﺍﻟﱠﻠﻪ ،ﻭﲪ ﺪ ﺍﻟﻠﱠ ِﻪ ﻋﻠﻴﻪ ،ﻭﺩﻋﺎ ُﺀ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻭﺟﻮﻩ ،ﻣﻨﻬﺎ :ﻧﻔ ﺡ ﺍﻟﺒﺎﻝ ،ﻭﺫﻟﻚ ﹸﻛﻠﱡﻪ ﻏﺎﺋﻆ ﻟﻠﺸﻴﻄﺎﻥ، ﺍﳌﺴﻠﻤﲔ ﻟﻪ ﺑﺎﻟﺮﲪﺔ ،ﻭﺩﻋﺎﺅﻩ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ ،ﻭﺇﺻﻼ ﺖ ﺍﳌﺆﻣﻦ ﺑﻐﻴﻆ ﻋﺪﻭﻩ ﻭﺣﺰﻧﻪ ﻭﻛﺂﺑﺘﻪ ،ﻓﺴﻤﻰ ﺍﻟﺪﻋﺎ ُﺀ ﻟﻪ ﺑﺎﻟﺮﲪﺔ ﺗﺸﻤﻴﺘﹰﺎ ﳏﺰﻥ ﻟﻪ ،ﻓﺘﺸﻤﻴ ﻟﻪ ،ﳌﺎ ﰲ ﺿﻤﻨﻪ ﻣﻦ ﴰﺎﺗﺘﻪ ﺑﻌﺪﻭﻩ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻟﻄﻴﻒ ﺇﺫﺍ ﺗﻨﺒﻪ ﻟﻪ ﺍﻟﻌﺎ ِﻃﺲ ﻭﺍﳌﺸﻤﺖ، ﺴ ﺮ ﰲ ﳏﺒﺔ ﺖ ﻋﻨﺪﳘﺎ ﻣﻨﻔﻌ ﹸﺔ ﻧﻌﻤ ِﺔ ﺍﻟﻌﻄﺎﺱ ﰲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻘﻠﺐ ،ﻭﺗﺒﻴﻦ ﺍﻟ ﺍﻧﺘﻔﻌﺎ ﺑﻪ ،ﻭ ﻋﻈﹸ ﻤ ﺍﻟﻠﱠﻪ ﻟﻪ ،ﻓِﻠﻠﱠ ِﻪ ﺍﳊ ﻤ ﺪ ﺍﻟﺬﻯ ﻫﻮ ﺃﻫﻠﹸﻪ ﻛﻤﺎ ﻳﻨﺒﻐﻰ ﻟﻜﺮﱘ ﻭﺟﻬﻪ ﻭ ِﻋ ﺰ ﺟﻼﻟﻪ. ﻓﺼﻞ ﻓﻲ ﻏﺾ اﻟﺼﻮت ﻓﻲ اﻟﻌُﻄﺎس
ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ج ﰲ ﺍﻟﻌﻄﺎﺱ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻯ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ :ﻛﺎ ﹶﻥ ﺾ ِﺑ ِﻪ ﺿ ﻊ ﻳ ﺪﻩ ﺃ ﻭ ﹶﺛ ﻮﺑﻪ ﻋﻠﹶﻰ ﻓِﻴﻪِ ،ﻭ ﺧ ﹶﻔﺾ ،ﺃﻭ ﹶﻏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺇﺫﹶﺍ ﻋﻄﹶﺲ ،ﻭ ﺻ ﻮﺗﻪ() .(١ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺻﺤﻴﺢ )(٢ ﺸﻴﻄﹶﺎ ِﻥ . ﺸﺪِﻳ ﺪ ﹶﺓ ِﻣ ﻦ ﺍﻟ ﺴ ﹶﺔ ﺍﻟ ﺸﺪِﻳﺪ ،ﻭﺍﻟ ﻌ ﹾﻄ ﺏ ﺍﻟ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ج :ﺃ ﱠﻥ ﺍﻟﺘﺜﹶﺎ ﺅ ﺱ).(٣ ﺏ ﻭﺍﻟ ﻌﻄﹶﺎ ِ ﺕ ﺑِﺎﻟﺘﺜﹶﺎ ﺅ ِ ﺼ ﻮ ِ ﻭﻳﺬﻛﺮ ﻋﻨﻪ :ﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳ ﹾﻜ ﺮﻩ ﺭ ﹾﻓ ﻊ ﺍﻟ ﺲ ﹸﺃ ﺧﺮﻯ، ﻚ ﺍﻟﱠﻠ ﻪ( .ﹸﺛﻢ ﻋ ﹶﻄ ﺲ ﻋﻨﺪﻩ ﺭﺟﻞﹲ ،ﻓﻘﺎﻝ ﻟﻪ) :ﻳ ﺮ ﺣﻤ ﻭﺻ ﺢ ﻋﻨﻪ :ﺃﻧﻪ ﻋﻄ ﻓﻘﺎ ﹶﻝ) :ﺍﻟﺮ ﺟ ﹸﻞ ﻣ ﺰﻛﹸﻮﻡ( .ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺃﻣﺎ ﺍﻟﺘﺮﻣﺬﻯ :ﻓﻘﺎﻝ ﻓﻴﻪ ﻋ ﻦ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ :ﻋﻄﹶﺲ ﺭﺟ ﹲﻞ ﻋِﻨﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ ﺷﺎﻫﺪ ،ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺲ ﺍﻟﺜﱠﺎِﻧﻴ ﹶﺔ ﻭﺍﻟﺜﱠﺎِﻟﹶﺜﺔﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻫﺬﹶﺍ ﺭ ﺟ ﹲﻞ ﻚ ﺍﻟﱠﻠ ﻪ( ،ﹸﺛﻢ ﻋ ﹶﻄ ﺍﻟﻠﱠﻪ ج) :ﻳ ﺮ ﺣﻤ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٢٩ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٤٦ﻭﺃﲪﺪ ) ،(٤٣٩/٢ﻭﺍﺑﻦ ﺍﻟﺴﲏ ).(٢٦٥ ) (٢ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ).(٢٦٤ ) (٣ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﲏ ).(٢٦٨
٢٧٣ ﻣ ﺰﻛﹸﻮ ﻡ() .(١ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﺖ ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰉ ﺳﻌﻴﺪ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻣﻮﻗﻮﻓﹰﺎ ﻋﻠﻴﻪ ) :ﺷ ﻤ ﺃﺧﺎ ﻙ ﺛﻼﺛﺎﹰ ،ﹶﻓﻤﺎ ﺯﺍﺩ ،ﹶﻓﻬ ﻮ ﺯﻛﹶﺎ ﻡ().(٢ ﻭﰱ ﺭﻭﺍﻳﺔ ﻋﻦ ﺳﻌﻴﺪ ،ﻗﺎﻝ :ﻻ ﺃﻋﻠﻤﻪ ﺇﻻ ﺃﻧﻪ ﺭﻓﻊ ﺍﳊﺪﻳﺚ ﺇﱃ ﺍﻟﻨﱮ ج ﲟﻌﻨﺎﻩ .ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ،ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻗﻴﺲ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺠﻼﻥ ،ﻋﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱮ ج ..ﺍﻧﺘﻬﻰ. ﻭﻣﻮﺳﻰ ﺑﻦ ﻗﻴﺲ ﻫﺬﺍ ﺍﻟﺬﻯ ﺭﻓﻌﻪ ﻫﻮ ﺍﳊﻀﺮﻣﻰ ﺍﻟﻜﻮﰱ ﻳﻌﺮﻑ ﺑﻌﺼﻔﻮﺭ ﺍﳉﻨﺔ .ﻗﺎﻝ ﳛﲕ ﺍﺑﻦ ﻣﻌﲔ :ﺛﻘﺔ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻯ :ﻻ ﺑﺄﺱ ﺑﻪ. ﺖ ﺸﻤ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺭِﻓﺎﻋﺔ ﺍﻟ ﺰﺭﻗﻰ ،ﻋﻦ ﺍﻟﻨﱮ ج ،ﻗﺎﻝ) :ﺗ ﺖ ﹶﻓ ﹸﻜﻒ ،(٣)(ﻭﻟﻜﻦ ﻟﻪ ِﻋﻠﹼﺘﺎﻥ ،ﺇﺣﺪﺍﳘﺎ: ﺸ ﻤﺘﻪ ،ﻭﺇ ﹾﻥ ِﺷﹾﺌ ﺲ ﺛﹶﻼﺛﺎﹰ ،ﻓﹶﺈ ﹾﻥ ِﺷﹾﺌﺖ ،ﹶﻓ ﺍﻟﻌﺎ ِﻃ ﺇﺭﺳﺎﻟﻪ ،ﻓﺈﻥ ﻋﺒﻴﺪﹰﺍ ﻫﺬﺍ ﻟﻴﺴﺖ ﻟﻪ ﺻﺤﺒﺔ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻓﻴﻪ ﺃﺑﺎ ﺧﺎﻟﺪ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﺍﻻﱏ ،ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ. ﺸﻤﺘﻪ ﺲ ﺃ ﺣﺪﻛﹸﻢ ،ﹶﻓ ﹾﻠﻴ ﻭﰱ ﺍﻟﺒﺎﺏ ﺣﺪﻳﺚ ﺁﺧﺮ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻳﺮﻓﻌﻪ) :ﺇﺫﹶﺍ ﻋ ﹶﻄ ﺸﻤﺘ ﻪ ﺑ ﻌ ﺪ ﺍﻟﺜﱠﻼﺙ( ،ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺚ ﻫﻮ ﺟﻠِﻴﺴﻪ ،ﻓﺈ ﹾﻥ ﺯﺍ ﺩ ﻋﻠﹶﻰ ﺍﻟﺜﱠﻼﹶﺛﺔِ ،ﹶﻓﻬ ﻮ ﻣ ﺰﻛﹸﻮﻡ ،ﻭﻻ ﺗ ﺚ ﺃﰉ ﺩﺍﻭﺩ ﺍﻟﺬﻯ ﻗﺎﻝ ﻓﻴﻪ :ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ،ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻗﻴﺲ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺣﺪﻳ ﹸ ﻋﺠﻼﻥ ،ﻋﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ. ﻓﺈﻥ ﻗﻴﻞ :ﺇﺫﺍ ﻛﺎﻥ ﺑﻪ ﺯﻛﺎﻡ ،ﻓﻬﻮ ﺃﻭﱃ ﺃﻥ ﻳﺪﻋﻰ ﻟﻪ ﳑﻦ ﻻ ِﻋﻠﱠﺔ ﺑﻪ؟ ﻗﻴﻞ :ﻳﺪﻋﻰ ﻟﻪ ﻛﻤﺎ ﻳﺪﻋﻰ ﻟﻠﻤﺮﻳﺾ ،ﻭﻣﻦ ﺑِﻪ ﺩﺍﺀ ﻭﻭﺟﻊ. ﻭﺃﻣﺎ ﺳـﻨﺔ ﺍﻟﻌﻄﺎﺱ ﺍﻟﺬﻯ ﻳﺤﺒﻪ ﺍﻟﻠﱠﻪ ،ﻭﻫﻮ ﻧِﻌﻤﺔ ،ﻭﻳﺪﻝﱡ ﻋﻠﻰ ﺧِﻔﺔ ﺍﻟﺒﺪﻥِ ،ﻭﺧﺮﻭﺝ ﺍﻷﲞﺮﺓ ﺍﶈﺘ ِﻘﻨﺔِ ،ﻓﺈﳕﺎ ﻳﻜﻮﻥ ﺇﱃ ﲤﺎﻡ ﺍﻟﺜﻼﺙ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻳﺪﻋﻰ ﻟﺼﺎﺣﺒﻪ ﺑﺎﻟﻌﺎﻓﻴﺔ. ﻭﻗﻮﻟﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ) :ﺍﻟﺮ ﺟ ﹸﻞ ﻣ ﺰﻛﹸﻮ ﻡ( ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺑﺎﻟﻌﺎﻓﻴﺔ ،ﻷﻥ ﺍﻟﺰﻛﻤﺔ ِﻋﻠﱠﺔ ،ﻭﻓﻴﻪ ﺍﻋﺘﺬﺍﺭ ﻣﻦ ﺗﺮﻙ ﺗﺸﻤﻴﺘﻪ ﺑﻌﺪ ﺍﻟﺜﻼﺙ ،ﻭﻓﻴﻪ ﺗﻨﺒﻴ ﻪ ﻟﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟ ِﻌﻠﱠﺔ ﺐ ﺃﻣ ﺮﻫﺎ ،ﻓﻜﻼﻣﻪ ج ﻛﻠﻪ ﺣﻜﻤﺔ ﻭﺭﲪﺔ ،ﻭﻋﻠﻢ ﻭﻫﺪﻯ. ﻟﻴﺘﺪﺍﺭﻛﻬﺎ ﻭﻻ ﻳﻬﻤﻠﻬﺎ ،ﻓﻴﺼﻌ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢٩٩٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٤٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٣٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٧١٤ ) (٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٣٥) ،(٥٠٣٤ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٣٦
٢٧٤ ﺾ ﺲ ﺇﺫﺍ ﺣﻤ ﺪ ﺍﻟﱠﻠﻪ ،ﻓﺴﻤﻌﻪ ﺑﻌ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻣﺴﺄﻟﺘﲔ :ﺇﺣﺪﺍﳘﺎ :ﺃﻥ ﺍﻟﻌﺎ ِﻃ ﺴﻦ ﳌﻦ ﱂ ﻳﺴﻤﻌﻪ ﺗﺸﻤﻴﺘﻪ؟ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﻭﺍﻷﻇﻬﺮ :ﺃﻧﻪ ﻳﺸﻤﺘﻪ ﺍﳊﺎﺿﺮﻳﻦ ﺩﻭﻥ ﺑﻌﺾ ،ﻫﻞ ﻳ ﻉ ﺍﳌﺸﻤﺖ ﻟﻠﺤﻤﺪ ،ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﻧﻔﺲ ﺇﺫﺍ ﲢﻘﱠﻖ ﺃﻧﻪ ﺣ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ،ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮ ﺩ ﲰﺎ ﲪﺪﻩ ،ﻓﻤﱴ ﲢﻘﻖ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺸﻤﻴﺖ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺍﳌﺸﻤﺖ ﺃﺧﺮﺱ ،ﻭﺭﺃﻯ ﺣﺮﻛﺔ ﺷﻔﺘﻴﻪ ﺑﺎﳊﻤﺪ .ﻭﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﻓﺈﻥ ﺣ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ،ﻓﺸﻤﺘﻮﻩ( ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ. ﺐ ﳌﻦ ﺣﻀﺮﻩ ﺃﻥ ﻳﺬ ﱢﻛﺮﻩ ﺍﳊﻤﺪ؟ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺜﺎﻧﻴﺔ :ﺇﺫﺍ ﺗﺮﻙ ﺍﳊﻤﺪ ،ﻓﻬﻞ ﻳﺴﺘﺤ ﺍﻟﻌﺮﰉ :ﻻ ﻳﺬﻛﱢﺮﻩ ،ﻗﺎﻝ :ﻭﻫﺬﺍ ﺟﻬﻞ ﻣﻦ ﻓﺎﻋﻠﻪ .ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻯ :ﺃﺧﻄﺄ ﻣﻦ ﺯﻋﻢ ﺫﻟﻚ ،ﺑﻞ ﻳﺬﻛﱢﺮﻩ ،ﻭﻫﻮ ﻣﺮﻭﻯ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻰ .ﻗﺎﻝ :ﻭﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻨﺼﻴﺤﺔ ،ﻭﺍﻷﻣﺮ ﱮ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟ ﱪ ﻭﺍﻟﺘﻘﻮﻯ ،ﻭﻇﺎﻫﺮ ﺍﻟﺴـﻨﺔ ﻳﻘﻮﻯ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰉ ﻷ ﱠﻥ ﺍﻟﻨ ﺤ ﻤ ِﺪ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻳﺬﻛﱢﺮﻩ ،ﻭﻫﺬﺍ ﺗﻌﺰﻳﺮ ﻟﻪ ،ﻭﺣﺮﻣﺎ ﹲﻥ ﻟﱪﻛﺔ ﺲ ﻭﹶﻟ ﻢ ﻳ ﺖ ﺍﻟﺬﻯ ﻋ ﹶﻄ ج ﱂ ﻳﺸ ﻤ ِ ﻑ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻟﺴﻨﺘﻬﻢ ﻋﻦ ﺍﻟﺪﻋﺎﺀ ﻟـﻤﺎ ﺣﺮﻡ ﻧﻔﺴﻪ ﺑﺮﻛﺔ ﺍﳊﻤﺪ ،ﻓﻨﺴﻰ ﺍﻟﻠﱠﻪ ،ﻓﺼﺮ ﺗﺸﻤﻴﺘﻪ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺗﺬﻛﲑﻩ ﺳـﻨﺔ ،ﻟﻜﺎﻥ ﺍﻟﻨﱮ ج ﺃﻭﱃ ﺑﻔﻌﻠﻬﺎ ﻭﺗﻌﻠﻴﻤِﻬﺎ، ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻴﻬﺎ. ﻓﺼﻞ
ﻭﺻ ﺢ ﻋﻨﻪ ج) :ﺃ ﱠﻥ ﺍﻟﻴﻬﻮ ﺩ ﻛﹶﺎﻧﻮﺍ ﻳﺘﻌﺎ ﹶﻃﺴﻮ ﹶﻥ ِﻋﻨ ﺪﻩ ،ﻳ ﺮﺟﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﹶﻟ ﻬ ﻢ: ﺼِﻠﺢ ﺑﺎﹶﻟﻜﹸﻢ().(١ ﻳ ﺮ ﺣﻤﻜﹸﻢ ﺍﻟﱠﻠﻪ ،ﻓﻜﺎﻥ ﻳﻘﻮ ﹸﻝ :ﻳ ﻬﺪِﻳ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﻭﻳ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ أذآﺎر اﻟﺴﻔﺮ وﺁداﺑﻪ
ﻀﺔِ، ﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﺇﺫﹶﺍ ﻫ ﻢ ﺃ ﺣ ﺪﻛﹸﻢ ﺑِﺎﻷﻣﺮ ،ﹶﻓ ﹾﻠﻴ ﺮ ﹶﻛ ﻊ ﺭ ﹾﻛ ﻌﺘﻴ ِﻦ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺍﻟ ﹶﻔﺮِﻳ ﻚ ﻀِﻠ ﻚ ِﻣ ﻦ ﹶﻓ ﺨِﻴﺮ ﻙ ِﺑ ِﻌ ﹾﻠ ِﻤﻚ ،ﻭﹶﺃ ﺳﺘ ﹾﻘ ِﺪﺭ ﻙ ِﺑ ﹸﻘ ﺪ ﺭِﺗﻚ ،ﻭﹶﺃ ﺳﹶﺄﻟﹸ ﹸﺛﻢ ﹾﻟﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﺳﺘ ﺖ ﺖ ﻋﻼﱠﻡ ﺍﻟﻐﻴﻮﺏ ،ﺍﻟﱠﻠ ﻬﻢ ﺇ ﹾﻥ ﻛﹸﻨ ﻚ ﺗ ﹾﻘ ِﺪﺭ ﻭ ﹶﻻ ﹶﺃ ﹾﻗ ِﺪﺭ ،ﻭﺗ ﻌﹶﻠﻢ ﻭ ﹶﻻ ﹶﺃ ﻋﹶﻠﻢ ،ﻭﹶﺃﻧ ﺍﻟ ﻌﻈِﻴﻢِ ،ﹶﻓﺈﻧ ﺴ ﺮﻩ ﺗ ﻌﻠﹶﻢ ﺃ ﱠﻥ ﻫﺬﹶﺍ ﺍﻷ ﻣ ﺮ ﺧﻴ ﺮ ﱃ ﰲ ﺩﻳﲎ ﻭ ﻣﻌﺎﺷِﻰ ،ﻭﻋﺎ ِﺟ ِﻞ ﺃ ﻣﺮِﻯ ﻭﺁ ِﺟِﻠﻪِ ،ﻓﹶﺎ ﹾﻗ ﺪ ﺭ ﻩ ﱃ ،ﻭًﻳ ﺖ ﺗ ﻌﹶﻠﻤﻪ ﺷﺮﹰﺍ ﱃ ﰲ ﺩِﻳﻨِﻰ ﻭ ﻣﻌﺎﺷﻰ ،ﻭﻋﺎﺟ ِﻞ ﺃ ﻣﺮِﻯ ﻭﺁ ِﺟِﻠﻪِ، ﱃ ،ﻭﺑﺎ ِﺭ ﻙ ﱃ ﻓﻴﻪ ،ﻭﺇ ﹾﻥ ﹸﻛﻨ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٣٨ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٤٠ﻭﺃﲪﺪ ) ،(٤١١ ،٤٠٠/٤ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ).(٩٤٠
٢٧٥ ﺴﻤﻰ ﳋﻴ ﺮ ﺣﻴﺚﹸ ﻛﹶﺎﻥﹶ ،ﹸﺛﻢ ﺭﺿﲎ ﺑﻪ( ﻗﺎﻝ :ﻭﻳ ﺻ ِﺮ ﹾﻓﻨِﻰ ﻋﻨ ﻪٌ ،ﻭﺍ ﹾﻗ ﺪ ﺭ ﱃ ﺍ ﹶ ﺻ ِﺮ ﹾﻓ ﻪ ﻋﻨﻰ ،ﻭﺍ ﻓﹶﺎ ﺣﺎﺟﺘﻪ ،ﻗﺎﻝ :ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ).(١ ﻓﻌﻮﺽ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﹸﺃﻣﺘﻪ ﺬﺍ ﺍﻟﺪﻋﺎﺀ ،ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫ ﹸﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺯﺟﺮ ﺍﻟﻄﱠﻴ ِﺮ ﻭﺍﻻﺳﺘﺴﻘﺎ ِﻡ ﺑﺎﻷﺯﻻﻡ ﺍﻟﺬﻯ ﻧﻈﲑﻩ ﻫﺬﻩ ﺍﻟﻘﺮﻋﺔ ﺍﻟﱴ ﻛﺎﻥ ﻳﻔﻌﻠﹸﻬﺎ ﺇﺧﻮﺍ ﹸﻥ ﺍﳌﺸﺮﻛﲔ، ﺴ ﻢ ﳍﻢ ﰲ ﺍﻟﻐﻴﺐ ،ﻭﳍﺬﺍ ﺳﻤﻰ ﺫﻟﻚ ﺍﺳﺘﻘﺴﺎﻣﺎﹰ ،ﻭﻫﻮ ﺍﺳﺘﻔﻌﺎﻝ ﻣﻦ ﻳﻄﻠﹸﺒﻮﻥ ﺎ ﻋِﻠ ﻢ ﻣﺎ ﻗﹸ ِ ﺍﻟ ﹶﻘﺴﻢ ،ﻭﺍﻟﺴﲔ ﻓﻴﻪ ﻟﻠﻄﻠﺐ ،ﻭﻋﻮﺿﻬﻢ ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻯ ﻫﻮ ﺗﻮﺣﻴ ﺪ ﻭﺍﻓﺘﻘﺎﺭ ،ﻭﻋﺒﻮﺩﻳ ﹲﺔ ﺕ ﺇﻻ ﻫﻮ ،ﻭﻻ ﻳﺼ ِﺮﻑ ﻭﺗﻮﻛﱡﻞﹲ ،ﻭﺳﺆﺍ ﹲﻝ ﻟِﻤﻦ ﺑﻴﺪﻩ ﺍﳋ ﲑ ﻛﻠﱡﻪ ،ﺍﻟﺬﻯ ﻻ ﻳﺄﺗﻰ ﺑﺎﳊﺴﻨﺎ ِ ﺍﻟﺴﻴﺌﺎﺕ ﺇﻻ ﻫﻮ ،ﺍﻟﺬﻯ ﺇﺫﺍ ﻓﺘﺢ ﻟﻌﺒﺪﻩ ﺭﲪﺔ ﱂ ﻳﺴﺘﻄِﻊ ﺃﺣ ﺪ ﺣﺒﺴﻬﺎ ﻋﻨﻪ ،ﻭﺇﺫﺍ ﺃﻣﺴﻜﻬﺎ ﱂ ﻳﺴﺘﻄﻊ ﺃﺣ ﺪ ﺇﺭﺳﺎﻟﹶﻬﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺘﻄ ِﲑ ﻭﺍﻟﺘﻨﺠﻴﻢِ ،ﻭﺍﺧﺘﻴﺎ ِﺭ ﺍﻟﻄﺎﻟﻊ ﻭﳓﻮﻩ .ﻓﻬﺬﺍ ﺍﻟﺪﻋﺎﺀُ ،ﻫﻮ ﺍﻟﻄﺎِﻟﻊ ﺍﳌﻴﻤﻮ ﹸﻥ ﺍﻟﺴﻌﻴﺪ ،ﻃﺎِﻟﻊ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺘﻮﻓﻴﻖ ،ﺍﻟﺬﻳﻦ ﺳﺒﻘﺖ ﳍﻢ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﳊﺴﲎ، ﻻ ﻃﺎﻟِﻊ ﺃﻫﻞ ﺍﻟﺸِﺮﻙ ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﳋِﺬﻻﻥ ،ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﻣﻊ ﺍﻟﻠﱠﻪ ﺇﳍﹰﺎ ﺁﺧﺮ ،ﻓﺴﻮﻑ ﻳﻌﻠﻤﻮﻥ. ﺕ ﻛﻤﺎﻟﻪ ﻣﻦ ﻛﻤﺎﻝ ﻓﺘﻀﻤﻦ ﻫﺬﺍ ﺍﻟﺪﻋﺎ ُﺀ ﺍﻹﻗﺮﺍﺭ ﺑﻮﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ،ﻭﺍﻹﻗﺮﺍ ﺭ ﺑﺼﻔﺎ ِ ﺾ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ،ﻭﺍﻻﺳﺘﻌﺎﻧ ﹶﺔ ﺑﻪ ،ﻭﺍﻟﺘﻮﻛﱡ ﹶﻞ ﺍﻟﻌِﻠﻢ ﻭﺍﻟﻘﹸﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ،ﻭﺍﻹﻗﺮﺍﺭ ﺑﺮﺑﻮﺑﻴﺘﻪ ،ﻭﺗﻔﻮﻳ ﺝ ﻣﻦ ﻋﻬﺪﺓ ﻧﻔﺴﻪ ،ﻭﺍﻟﺘﺒﺮﻯ ﻣِﻦ ﺍ ﹶ ﻋﻠﻴﻪ ،ﻭﺍﳋﺮﻭ ﻑ ﺍﻟﻌﺒﺪ ﳊﻮﻝ ﻭﺍﻟﻘﻮﺓ ﺇﻻ ﺑﻪ ،ﻭﺍﻋﺘﺮﺍ ﺑﻌﺠﺰﻩ ﻋﻦ ﻋﻠﻤﻪ ﲟﺼﻠﺤﺔ ﻧﻔﺴﻪ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻴﻬﺎ ،ﻭﺇﺭﺍﺩِﺗ ِﻪ ﳍﺎ ،ﻭﺃﻥ ﺫﻟﻚ ﻛﱠﻠﻪ ﺑﻴﺪ ﻭﻟﻴﻪ ﻭﺍﻓ ِﻄ ِﺮ ِﻩ ﻭﺇﳍ ِﻪ ﺍﳊ ﻖ. ﻭﰱ )ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ( ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ،ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻗﺎﻝ: ) ِﻣ ﻦ ﺳﻌﺎ ﺩ ِﺓ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﺍ ﺳِﺘﺨﺎ ﺭﺓﹸ ﺍﻟﻠﱠ ِﻪ ﻭﺭﺿﺎ ﻩ ﲟﺎ ﹶﻗﻀﻰ ﺍﻟﻠﱠﻪ ،ﻭ ِﻣ ﻦ ﺷﻘﹶﺎ ﻭ ِﺓ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﺗ ﺮﻙ ﺨﻄﹸﻪِ ﺑﻤﺎ ﹶﻗﻀﻰ ﺍﻟﻠﱠﻪ().(٢ ﺍ ﺳِﺘﺨﺎ ﺭ ِﺓ ﺍﻟﻠﱠﻪ ،ﻭ ﺳ ﻓﺘﺄﻣﻞ ﻛﻴﻒ ﻭﻗﻊ ﺍﳌﻘﺪﻭﺭ ﻣﻜﺘﻨﻔﹰﺎ ﺑﺄﻣﺮﻳﻦ :ﺍﻟﺘﻮﻛﻞ ﺍﻟﺬﻯ ﻫﻮ ﻣﻀﻤﻮ ﹸﻥ ﺍﻻﺳﺘﺨﺎﺭﺓ ﻗﺒﻠﻪ ،ﻭﺍﻟﺮﺿﺎ ﲟﺎ ﻳﻘﻀﻰ ﺍﻟﻠﱠﻪ ﻟﻪ ﺑﻌﺪﻩ ،ﻭﳘﺎ ﻋﻨﻮﺍ ﹸﻥ ﺍﻟﺴﻌﺎﺩﺓ .ﻭﻋﻨﻮﺍﻥ ﺍﻟﺸﻘﺎﺀ ﺃﻥ ﻳﻜﺘِﻨﻔﹶﻪ ﺗﺮ ﻙ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻻﺳﺘﺨﺎﺭﺓ ﻗﺒﻠﻪ ،ﻭﺍﻟﺴﺨﻂ ﺑﻌﺪﻩ ،ﻭﺍﻟﺘﻮﻛﹼﻞ ﻗﺒﻞ ﺍﻟﻘﻀﺎﺀ .ﻓﺈﺫﺍ ﺃﹸﺑﺮﻡ ﺍﻟﻘﻀﺎﺀ ﻭﰎ ،ﺍﻧﺘﻘﻠﺖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﺍﻟﺮﺿﺎ ﺑﻌﺪﻩ ،ﻛﻤﺎ ﰲ )ﺍﳌﺴﻨﺪ( ،ﻭﺯﺍﺩ ﺍﻟﻨﺴﺎﺋﻰ ﰲ ﺍﻟﺪﻋﺎﺀ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٥٨ ،١٥٦/١١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(١٥٣٨ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(١٦٨/١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢١٥٢
٢٧٦ ﻚ ﺍﻟ ﺮﺿﺎ ﺑ ﻌ ﺪ ﺍﻟ ﹶﻘﻀﺎﺀ( .ﻭﻫﺬﺍ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ ،ﻓﺈﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺸﻬﻮﺭ ) :ﻭﹶﺃ ﺳﹶﺄﻟﹸ ﻋﺰﻣﹰﺎ ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﻟﻘﻀﺎﺀُ ،ﺗﻨﺤﻞ ﺍﻟﻌﺰﳝﺔﹸ ،ﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻟﺮﺿﺎ ﺑﻌﺪ ﺍﻟﻘﻀﺎﺀ ،ﻛﺎﻥ ﺣﺎ ﹰﻻ ﺃﻭ ﻣﻘﺎﻣﹰﺎ. ﺾ ﺇﻟﻴﻪ ،ﻭﺍﺳﺘﻘﺴﺎﻡ ﺑﻘﹸﺪﺭﺗﻪ ﻭﻋﻠﻤﻪ، ﻭﺍﳌﻘﺼﻮ ﺩ ﺃﻥ ﺍﻻﺳﺘﺨﺎﺭﺓ ﺗﻮﻛﱡ ﹲﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻭﺗﻔﻮﻳ ﻭﺣﺴﻦ ﺍﺧﺘﻴﺎﺭﻩ ﻟﻌﺒﺪﻩ ،ﻭﻫﻰ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﺮﺿﺎ ﺑﻪ ﺭﺑﺎﹰ ،ﺍﻟﺬﻯ ﻻ ﻳﺬﻭﻕ ﻃﻌﻢ ﺍﻹﳝﺎﻥ ﻣ ﻦ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ،ﻭﺇ ﹾﻥ ﺭﺿﻰ ﺑﺎﳌﻘﺪﻭ ِﺭ ﺑﻌﺪﻫﺎ ،ﻓﺬﻟﻚ ﻋﻼﻣ ﹸﺔ ﺳﻌﺎﺩﺗﻪ. ﱮ ج ﺳﻔﹶﺮﹰﺍ ﻗﻂﱡ ﺇﻻ ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻰ ﻭﻏﲑﻩ ،ﻋﻦ ﺃﻧﺲ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺎﻝ :ﱂ ﻳﺮﺩ ﺍﻟﻨ ﺼ ﻤﺖ، ﻚ ﺍ ﻋﺘ ﻚ ﺗ ﻮ ﺟ ﻬﺖ ،ﻭِﺑ ﺸ ﺮﺕ ،ﻭﺇﹶﻟﻴ ﻚ ﺍﻧﺘ ﻗﺎﻝ ﺣﲔ ﻳﻨﻬﺾ ﻣﻦ ﺟﻠﻮﺳﻪ) :ﺍﻟﱠﻠ ﻬﻢِ ﺑ ﺖ ِﺛ ﹶﻘﺘِﻰ ،ﻭﺃﻧ ﻚ ﺗ ﻮ ﱠﻛ ﹾﻠﺖ ،ﺍﻟﱠﻠ ﻬﻢ ﺃﻧ ﻭ ﻋﹶﻠﻴ ﺖ ﺭﺟﺎﺋِﻰ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻛﻔِﲎ ﻣﺎ ﹶﺃ ﻫ ﻤﻨِﻰ ﻭﻣﺎ ﹶﻻ ﹶﺃ ﻫﺘ ﻢ ﺖ ﺃ ﻋﹶﻠﻢِ ﺑ ِﻪ ِﻣﻨﻰ .ﻋ ﺰ ﺟﺎ ﺭﻙ ،ﻭ ﺟﻞﱠ ﹶﺛﻨﺎﺅﻙ ،ﻭﻻ ﺇﻟﹶﻪ ﹶﻏﻴ ﺮﻙ ،ﺍﻟﱠﻠ ﻬﻢ ﺯﻭﺩﱏ ﹶﻟﻪ ،ﻭﻣﺎ ﺃﻧ ﺨﻴﺮ ﹶﺃﻳﻨﻤﺎ ﺗ ﻮ ﺟ ﻬﺖ ،(١)(ﰒ ﳜﺮﺝ. ﺍﻟﺘ ﹾﻘﻮﻯ ،ﻭﺍ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ﹶﺫﻧﺒِﻰ ،ﻭ ﻭ ﺟ ﻬﻨِﻰ ِﻟ ﹾﻠ ﻓﺼﻞ ﻓﻲ ﻣﺎ ﻳﻘﻮﻟﻪ إذا رآﺐ راﺣﻠﺘﻪ
ﻭﻛﺎ ﹶﻥ ﺇﺫﺍ ﺭﻛﺐ ﺭﺍ ِﺣﻠﺘﻪ ،ﻛﺒﺮ ﺛﻼﺛﺎﹰ ،ﰒ ﻗﺎﻝ ) :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﺬﻯ ﺳﺨﺮ ﹶﻟﻨﺎ ﻫﺬﹶﺍ ،ﻭﻣﺎ ﻚ ﰲ ﺳ ﹶﻔ ِﺮﻧﺎ ﻫﺬﹶﺍ ﹸﻛﻨﺎ ﹶﻟﻪ ﻣ ﹾﻘ ِﺮِﻧﻴﻦ ،ﻭﺇﻧﺎ ﺇﻟﹶﻰ ﺭﺑﻨﺎ ﹶﻟﻤﻨ ﹶﻘِﻠﺒﻮﻥ( .ﰒ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﺳﹶﺄﻟﹸ ﺍﻟِﺒ ﺮ ﻭﺍﻟﺘ ﹾﻘﻮﻯ ،ﻭ ِﻣ ﻦ ﺍﻟ ﻌ ﻤ ِﻞ ﻣﺎ ﺗ ﺮﺿﻰ ،ﺍﻟﱠﻠ ﻬﻢ ﻫ ﻮ ﹾﻥ ﻋﹶﻠﻴﻨﺎ ﺳ ﹶﻔ ﺮﻧﺎ ﻫﺬﺍ ،ﻭﺍﻃﹾﻮ ﻋﻨﺎ ﺑ ﻌﺪﻩ، ﺴ ﹶﻔﺮِ ،ﻭﺍ ﹶ ﺖ ﺍﻟﺼﺎ ِﺣﺐ ﰲ ﺍﻟ ﺍﻟﱠﻠ ﻬﻢ ﺃﻧ ﺤﺒﻨﺎ ﰲ ﺳ ﹶﻔ ِﺮﻧﺎ ،ﻭﺍﺧﹸﻠ ﹾﻔﻨﺎ ﰲ ﺻ ﳋﻠِﻴ ﹶﻔﺔﹸ ﰲ ﺍﻷ ﻫﻞِ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺃ ﻫِﻠﻨﺎ( .ﻭﺇﺫﹶﺍ ﺭﺟﻊ ﻗﺎﳍ ﻦ ﻭﺯﺍﺩ ﻓﻴﻬ ﻦ) :ﺁِﻳﺒﻮ ﹶﻥ ﺗﺎِﺋﺒﻮﻥ ،ﻋﺎِﺑﺪﻭ ﹶﻥ ِﻟ ﺮﺑﻨﺎ ﺣﺎ ِﻣﺪﻭ ﹶﻥ().(٢ ﳋﻠِﻴ ﹶﻔﺔﹸ ﰲ ﺴﻔﹶﺮ ،ﻭﺍ ﹶ ﺐ ﰲ ﺍﻟ ﺖ ﺍﻟﺼﺎﺣ ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻨﻪ ج ﺃﻧﻪ ﻛﺎ ﹶﻥ ﻳﻘﻮﻝ) :ﺃﻧ ﺾ ﹶﻟﻨﺎ ﺴ ﹶﻔ ِﺮ ﻭﺍﻟﻜﺂﺑ ِﺔ ﰲ ﺍ ﹸﳌﻨ ﹶﻘﹶﻠﺐِ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻗِﺒ ﻀﺒﻨ ِﺔ ﰲ ﺍﻟ ﻚ ِﻣ ﻦ ﺍﻟ ﺍﻷ ﻫﻞِ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃﻋﻮ ﹸﺫ ِﺑ ﺴ ﹶﻔ ﺮ( ،ﻭﺇﺫﹶﺍ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻮﻉ ﻗﺎﻝ) :ﺁﻳﺒﻮﻥ ﺗﺎِﺋﺒﻮ ﹶﻥ ﻋﺎِﺑﺪﻭ ﹶﻥ ِﻟ ﺮﺑﻨﺎ ﺍﻷ ﺭﺽ ،ﻭ ﻫ ﻮ ﹾﻥ ﻋﹶﻠﻴﻨﺎ ﺍﻟ ﺣﺎ ِﻣﺪﻭ ﹶﻥ( ،ﻭﺇﺫﹶﺍ ﺩﺧﻞ ﺃ ﻫﹶﻠﻪ ﻗﺎ ﹶﻝ) :ﺗ ﻮﺑﹰﺎ ﺗﻮﺑﺎﹰِ ،ﻟ ﺮﺑﻨﺎ ﺃﻭﺑﺎﹰ ،ﻻ ﻳﻐﺎ ِﺩﺭ ﻋﹶﻠﻴﻨﺎ ﺣﻮﺑﹰﺎ().(٣ ﻚ ﻣِﻦ ﻭ ﻋﺜﹶﺎ ِﺀ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺳﺎﻓﺮ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃﻋﻮ ﹸﺫ ِﺑ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ) ،(٢٥٠/٥ﻭﺍﺑﻦ ﺍﻟﺴﲏ ).(٤٩٦ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١٣٤٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٤٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٥٩٩ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٣٠٠ ،٢٩٩ ،٢٥٦/١
٢٧٧ ﳊ ﻮ ِﺭ ﺑ ﻌ ﺪ ﺍﻟ ﹶﻜ ﻮﺭِ ،ﻭ ِﻣ ﻦ ﺩ ﻋ ﻮ ِﺓ ﺍ ﹶﳌ ﹾﻈﻠﹸﻮﻡِ ،ﻭ ِﻣ ﻦ ﺳﻮ ِﺀ ﺍ ﹶﳌﻨﻈﹶﺮ ﰲ ﺴ ﹶﻔﺮِ ،ﻭﻛﺂﺑ ِﺔ ﺍ ﹸﳌﻨ ﹶﻘﹶﻠﺐِ ،ﻭﻣ ﻦ ﺍ ﹶ ﺍﻟ ﺍﻷ ﻫ ِﻞ ﻭﺍﳌﺎﻝ().(١ ﻓﺼﻞ ﺟﻠَﻪ ﻓﻲ اﻟﺮآﺎب ﻓﻲ ﻣﺎ ﻳﻘﻮﻟﻪ إذا وﺿﻊ ِر ْ
ﺴ ِﻢ ﺍﷲ( ،ﻓﹶﺈﺫﹶﺍ ﺍ ﺳﺘﻮﻯ ﺏ ﺩﺍﺑِﺘﻪِ ،ﻗﺎﻝِ) :ﺑ ﺏ ِﻟ ﺮﻛﹸﻮ ِ ﺿ ﻊ ِﺭ ﺟﻠﹶﻪ ﰲ ﺍﻟ ﺮﻛﹶﺎ ِ ﻭﻛﺎ ﹶﻥ ﺇﺫﹶﺍ ﻭ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ( -ﺛﹶﻼﺛﹰﺎ) -ﺍﷲ ﺃ ﹾﻛﺒﺮ -(ﺛﹶﻼﺛﺎﹰ ،ﹸﺛﻢ ﻳﻘﹸﻮ ﹸﻝ ) :ﺳﺒﺤﺎ ﹶﻥ ﻋﻠﹶﻰ ﹶﻇ ﻬ ِﺮﻫﺎ ،ﻗﹶﺎ ﹶﻝ) :ﺍ ﹶ ﳊ ﻤﺪ ﺨ ﺮ ﹶﻟﻨﺎ ﻫﺬﹶﺍ ،ﻭﻣﺎ ﹸﻛﻨﺎ ﹶﻟﻪ ﻣ ﹾﻘ ِﺮِﻧﲔ ،ﻭﺇﻧﺎ ﺇﻟﹶﻰ ﺭﺑﻨﺎ ﹶﻟﻤﻨ ﹶﻘِﻠﺒﻮﻥ( -ﱠﰒ ﻳﻘﻮ ﹸﻝ) :ﺍ ﹶ ﺍﱠﻟﺬِﻯ ﺳ ِﻟﻠﱠ ِﻪ( -ﺛﹶﻼﺛﹰﺎ) -ﺍﷲ ﺃ ﹾﻛﺒﺮ (ﺛﹶﻼﺛﺎﹰ ،ﱠﰒ ﻳﻘﹸﻮ ﹸﻝ ) :ﺳﺒﺤﺎ ﹶﻥ ﺍﷲ( -ﺛﻼﺛﺎﹰ ،ﱠﰒ ﻳﻘﻮﻝ) :ﻻ ﺇﻟﹶﻪ ﺇ ﱠﻻ ﻚ ﺇﻧﻰ ﹶﻇﹶﻠ ﻤﺖ ﻧ ﹾﻔﺴِﻰ ،ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﻰ ،ﺇﻧﻪ ﻻ ﺖ ِﻣ ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤﲔ ،ﺳﺒﺤﺎﻧ ﻚ ﺇﻧﻰ ﹸﻛﻨ ﺖ ﺳﺒﺤﺎﻧ ﺃﻧ ﺖ().(٢ ﺏ ﺇ ﱠﻻ ﺃﻧ ﻳ ﻐ ِﻔﺮ ﺍﻟﺬﱡﻧﻮ ﻚ ﻭﹶﺃﻣﺎﻧﺘﻚ، ﻉ ﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻟﺴﻔﺮ ﻳﻘﻮ ﹸﻝ ﻷﺣﺪﻫﻢ) :ﹶﺃ ﺳﺘ ﻮ ِﺩﻉ ﺍﷲ ﺩِﻳﻨ ﻭﻛﺎ ﹶﻥ ﺇﺫﹶﺍ ﻭ ﺩ ﻚ().(٣ ﻭﺧﻮﺍﺗﻴ ﻢ ﻋ ﻤِﻠ ﻭﺟﺎﺀ ﺇﻟﻴﻪ ﺭﺟﻞ ﻭﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ :ﺇﻧﻰ ﹸﺃﺭِﻳ ﺪ ﺳﻔﹶﺮﺍﹰ ،ﹶﻓ ﺰ ﻭ ﺩﻧِﻰ .ﻓﻘﺎﻝ ):ﺯ ﻭ ﺩ ﻙ ﺍﷲ ﳋﻴ ﺮ ﻚﺍﹶ ﺴ ﺮ ﹶﻟ ﻚ( .ﻗﺎﻝ :ﺯﺩﱏ .ﻗﺎﻝ) :ﻭﻳ ﻚ ﹶﺫﻧﺒ ﺍﻟﺘ ﹾﻘﻮﻯ( .ﻗﺎﻝِ :ﺯ ﺩﻧِﻰ .ﻗﺎﻝ ) :ﻭ ﹶﻏ ﹶﻔ ﺮ ﹶﻟ ﺖ().(٤ ﺣﻴﹸﺜﻤﺎ ﻛﹸﻨ ﻭﻗﺎﻝ ﻟﻪ ﺭﺟﻞ :ﺇﻧﻰ ﺃﺭﻳ ﺪ ﺳﻔﺮﺍﹰ ،ﻓﻘﺎﻝ) :ﺃﹸﻭﺻﻴﻚ ﺑﺘ ﹾﻘﻮﻯ ﺍﷲ ،ﻭﺍﻟﺘ ﹾﻜِﺒ ِﲑ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺴ ﹶﻔ ﺮ().(٥ ﻑ( ،ﻓﻠﻤﺎ ﻭﻟﱠﻰ ،ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺯ ِﻭ ﹶﻟﻪ ﺍ َﻷ ﺭﺽ ،ﻭ ﻫ ﻮ ﹾﻥ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺷ ﺮ ٍ ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ،ﺇﺫﹶﺍ ﻋﻠﻮﺍ ﺍﻟﺜﻨﺎﻳﺎ ،ﻛﺒﺮﻭﺍ ،ﻭﺇﺫﹶﺍ ﻫﺒﻄﹸﻮﺍ ،ﺳﺒﺤﻮﺍ ،ﻓﻮﺿﻌﺖ ﻭﻛﺎﻥ ﺍﻟﻨ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺫﻟﻚ. ﻚ ﱮ ج ﺇﺫﺍ ﻋﻼ ﺷﺮﻓﹰﺎ ِﻣ ﻦ ﺍﻷ ﺭﺽِ ،ﺃﻭ ﻧﺸﺰﹰﺍ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﻭﻗﺎﻝ ﺃﻧﺲ :ﻛﺎﻥ ﺍﻟﻨ
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١٣٤٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٥٩٩ ) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٤٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٦٠٢ﻭﺃﲪﺪ ).(١٠٥٦)(٩٣٠)(٧٥٣ ) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٣٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٠٠ ) (٤ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٤٠ﻭﺍﳊﺎﻛﻢ ).(٩٧/٢ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٤١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٧٧١
٢٧٨ ﳊ ﻤﺪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺣ ﻤ ٍﺪ().(١ ﻚﺍﹶ ﻑ ﻋﻠﹶﻰ ﻛ ﱢﻞ ﺷ ﺮﻑٍ ،ﻭﹶﻟ ﺍﻟﺸ ﺮ ﻕ ﺫﻟﻚ ،ﻭﻛﹶﺎ ﹶﻥ ﻳﻘﻮﻝ: ﺴ ﲑ ﻓﻮ ﻭﻛﺎﻥ ﺳﲑﻩ ﰲ ﺣﺠﻪ ﺍﻟ ﻌﻨﻖ ،ﻓﺈﺫﹶﺍ ﻭ ﺟ ﺪ ﻓﺠﻮﺓﹰ ،ﺭﹶﻓ ﻊ ﺍﻟ ﺱ().(٢ ﺐ ﻭﻻ ﺟ ﺮ ﺤﺐ ﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ ﺭ ﹾﻓ ﹶﻘ ﹰﺔ ﻓﻴﻬﺎ ﹶﻛ ﹾﻠ ﺼ )ﻻ ﺗ ﺱ ﻣﺎ ﰲ ﺍﻟﻮ ﺣ ﺪ ِﺓ ﻭﻛﺎﻥ ﻳﻜﺮ ﻩ ﻟﻠ ﻤﺴﺎﻓﺮ ﻭ ﺣ ﺪﻩ ﺃﻥ ﻳﺴ ﲑ ﺑﺎﻟﻠﻴﻞ ،ﻓﻘﺎ ﹶﻝ) :ﹶﻟ ﻮ ﻳ ﻌﹶﻠﻢ ﺍﻟﻨﺎ ُ ﻣﺎ ﺳﺎﺭ ﺃ ﺣ ﺪ ﻭ ﺣ ﺪﻩ ِﺑﹶﻠﻴ ٍﻞ().(٣ ﺑﻞ ﻛﺎﻥ ﻳ ﹾﻜ ﺮﻩ ﺍﻟﺴﻔ ﺮ ﻟﻠﻮﺍﺣﺪ ﺑﻼ ﺭﻓﻘﺔ ،ﻭﺃﺧﱪ) :ﺃ ﱠﻥ ﺍﻟﻮﺍ ِﺣ ﺪ ﺷﻴﻄﹶﺎ ﹲﻥ ﻭﺍﻻﹾﺛﻨﺎ ِﻥ ﺐ().(٤ ﻼﹶﺛﺔﹸ ﺭ ﹾﻛ ﺷﻴﻄﹶﺎﻧﺎﻥِ ،ﻭﺍﻟﺜﱠ ﹶ ﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ِﻣ ﻦ ﺷ ﺮ ﻭﻛﺎﻥ ﻳﻘﻮﻝ) :ﺇﺫﹶﺍ ﻧ ﺰ ﹶﻝ ﺃ ﺣﺪﻛﹸ ﻢ ﻣﻨ ِﺰ ﹰﻻ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ :ﹶﺃﻋﻮ ﹸﺫ ﺑﻜﹶﻠﻤﺎ ِ ﺤ ﹶﻞ ِﻣﻨﻪ .(ﻭﻟﻔﻆ ﻣﺴﻠﻢ ) :ﻣ ﻦ ﻧ ﺰ ﹶﻝ ﻣﻨ ِﺰ ﹰﻻ ﰒ ﻗﹶﺎ ﹶﻝ: ﻀﺮ ﻩ ﺷﺊ ﺣﺘﻰ ﻳ ﺮﺗ ِ ﻣﺎ ﺧﹶﻠﻖ ،ﻓﹶﺈﻧ ﻪ ﻻ ﻳ ﺤ ﹶﻞ ِﻣ ﻦ ﻣﻨﺰﻟﻪ ﻀﺮ ﻩ ﺷﻰ ٌﺀ ﺣﺘﻰ ﻳ ﺮﺗ ِ ﺕ ِﻣ ﻦ ﺷ ﺮ ﻣﺎ ﺧﹶﻠﻖ ،ﹶﻟ ﻢ ﻳ ﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎ ِ ﺃﻋﻮ ﹸﺫ ِﺑ ﹶﻜِﻠﻤﺎ ِ ﺫﻟﻚ().(٥ ﺽ ﺭﺑﻰ ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎ ﹶﻥ ﺇﺫﹶﺍ ﻏﺰﺍ ﺃﻭ ﺳﺎﻓﺮ ،ﻓﹶﺄﺩ ﺭ ﹶﻛﻪ ﺍﻟﻠﻴﻞ ،ﻗﺎﻝ) :ﻳﺎ ﺃﺭ ﺏ ﻋﹶﻠﻴﻚِ، ﷲ ِﻣ ﻦ ﺷ ﺮ ِﻙ ﻭ ﺷ ﺮ ﻣﺎ ﻓِﻴﻚِ ،ﻭ ﺷ ﺮ ﻣﺎ ﺧِﻠ ﻖ ﻓِﻴﻚِ ،ﻭ ﺷ ﺮ ﻣﺎ ﺩ ﻚ ﺍﷲ ،ﹶﺃﻋﻮ ﹸﺫ ﺑﺎ ِ ﻭ ﺭﺑ ِ ﺃﻋﻮ ﹸﺫ ﺑﺎﷲ ِﻣ ﻦ ﺷ ﺮ ﹸﻛﻞﱢ ﺃ ﺳ ٍﺪ ﻭﹶﺃﺳﻮﺩ ،ﻭ ﺣﻴ ٍﺔ ﻭ ﻋ ﹾﻘ ﺮﺏٍ ،ﻭ ِﻣ ﻦ ﺷ ﺮ ﺳﺎ ِﻛ ِﻦ ﺍﻟﺒﻠﹶﺪ ،ﻭ ِﻣ ﻦ ﺷ ﺮ ﻭﺍﻟﺪ ،ﻭﻣﺎ ﻭﹶﻟ ﺪ().(٦ ﳋﺼﺐ ،ﹶﻓﹶﺄ ﻋﻄﹸﻮﺍ ﺍﻹﺑ ﹶﻞ ﺣ ﱠﻈﻬﺎ ِﻣ ﻦ ﺍﻷﺭﺽ ،ﻭﺇﺫﹶﺍ ﻭﻛﺎﻥ ﻳﻘﻮ ﹸﻝ) :ﺇﺫﺍ ﺳﺎﹶﻓﺮﰎ ﰲ ﺍ ِ ﺴﻴﺮ ،ﻭﺇﺫﹶﺍ ﻋ ﺮ ﺳﺘﻢ، ﺴﻨﺔِ ،ﻓﺒﺎﺩﺭﻭﺍ ِﻧ ﹾﻘﻴﻬﺎ( .ﻭﰱ ﻟﻔﻆ) :ﻓﺄ ﺳ ِﺮﻋﻮﺍ ﻋﹶﻠﻴﻬﺎ ﺍﻟ ﺳﺎﹶﻓ ﺮﺗ ﻢ ﰲ ﺍﻟ ﺏ ﻭﻣﺄﻭﻯ ﺍ ﹶﳍﻮﺍ ﻡ ﺑﺎﻟﻠﱠﻴ ِﻞ().(٧ ﻕ ﺍﻟ ﺪﻭﺍ ﻓﹶﺎ ﺟﺘِﻨﺒﻮﺍ ﺍﻟ ﱠﻄﺮِﻳﻖ ،ﻓﹶﺈﻧﻬﺎ ﹸﻃ ﺮ ﺴﺒ ِﻊ ﺕ ﺍﻟ ﺴﻤﺎﻭﺍ ِ ﺏ ﺍﻟ ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﻗﺮﻳ ﹰﺔ ﻳﺮﻳﺪ ﺩﺧﻮﳍﺎ ﻗﺎﻝ ﺣﲔ ﻳﺮﺍﻫﺎ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﺏ ﺍﻟﺮﻳ ِﺢ ﺿﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ﲔ ﻭﻣﺎ ﺃ ﺏ ﺍﻟﺸﻴﺎﻃ ِ ﺴﺒ ِﻊ ﻭﻣﺎ ﹶﺃ ﹾﻗﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ﺏ ﺍﻷﺭﺿﲔ ﺍﻟ ﻭﻣﺎ ﹶﺃ ﹾﻇﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٢٣٩ ،١٢٧/٣ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢١١٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٧٠٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٥٥٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٩٦/٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٦٧٣ﻭﺍﻟﺪﺍﺭﻣﻲ ).(٢٨٩/٢ ) (٤ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) ،(٩٧٨/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٦٠٧ﻭﺃﲪﺪ ).(٢١٤ ،١٨٦/٢ ) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢٧٠٨ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٣٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٠٣ ) (٦ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٢٤/٣ ،١٣٢/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٠٣ ) (٧ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(١٩٢٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٨٦٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٥٦٩
٢٧٩ ﻚ ِﻣ ﻦ ﺷ ﺮﻫﺎ ﻭ ﺷ ﺮ ﻣﺎ ﻚ ﺧﻴ ﺮ ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻘ ﺮﻳ ِﺔ ﻭ ﺧﻴ ﺮ ﺃ ﻫِﻠﻬﺎ ،ﻭﻧﻌﻮ ﹸﺫ ِﺑ ﺴﹶﺄﻟﹸ ﻭﻣﺎ ﹶﺫ ﺭﻳﻦ ،ﺇﻧﺎ ﻧ ﻓﻴﻬﺎ().(١ ﺴ ِﻦ ﺑﻼِﺋ ِﻪ ﺤ ﻤ ِﺪ ﺍﷲ ﻭﺣ ﻭﻛﺎ ﹶﻥ ﺇﺫﺍ ﺑﺪﺍ ﻟﻪ ﺍﻟﻔﺠ ﺮ ﰲ ﺍﻟﺴﻔﺮِ ،ﻗﺎﻝ ) :ﺳ ِﻤ ﻊ ﺳﺎ ِﻣ ﻊ ِﺑ ﻀ ﹾﻞ ﻋﹶﻠﻴﻨﺎ ﻋﺎﺋِﺬﹰﺍ ﺑﺎﷲ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ().(٢ ﻋﹶﻠﻴﻨﺎ ،ﺭﺑﻨﺎ ﺻﺎ ِﺣﺒﻨﺎ ﻭﹶﺃ ﹾﻓ ِ )(٣ ﺽ ﺍﻟ ﻌ ﺪﻭ ،ﳐﹶﺎﹶﻓ ﹶﺔ ﺃ ﹾﻥ ﻳﻨﺎﹶﻟﻪ ﺍﻟ ﻌ ﺪﻭ. ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﺃﻥ ﻳﺴﺎﹶﻓ ﺮ ﺑﺎﻟ ﹸﻘﺮﺁ ِﻥ ﺇﱃ ﺃ ﺭ ِ ﺤ ﺮﻡٍ ،ﻭﹶﻟ ﻮ ﻣﺴﺎﹶﻓ ﹶﺔ ﺑﺮِﻳ ٍﺪ. ﻭﻛﹶﺎ ﹶﻥ ﻳﻨﻬﻰ ﺍ ﹶﳌ ﺮﹶﺃ ﹶﺓ ﺃ ﹾﻥ ﺗﺴﺎِﻓ ﺮ ِﺑ ﻐﻴ ِﺮ ﻣ ﺠ ﹶﻞ ﺍﻷ ﻭﺑ ﹶﺔ ﺇﻟﹶﻰ ﺃ ﻫِﻠ ِﻪ. ﻭﻛﺎ ﹶﻥ ﻳ ﹾﺄﻣﺮ ﺍ ﹸﳌﺴﺎِﻓ ﺮ ﺇﺫﹶﺍ ﹶﻗﻀﻰ ﻧ ﻬ ﻤﺘﻪِ ﻣ ﻦ ﺳ ﹶﻔ ِﺮﻩِ ،ﺃﻥ ﻳ ﻌ ﺙ ﺗ ﹾﻜِﺒﲑﺍﺕٍ ،ﹸﺛﻢ ﺽ ﺛﹶﻼ ﹶ ﻑ ِﻣ ﻦ ﺍﻷ ﺭ ِ ﻭﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﹶﻗ ﹶﻔ ﹶﻞ ِﻣ ﻦ ﺳ ﹶﻔ ِﺮ ِﻩ ﻳ ﹶﻜﺒﺮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﺮ ٍ ﳊ ﻤﺪ ،ﻭﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ ﻚ ﹶﻟﻪ ،ﹶﻟﻪ ﺍ ﹸﳌ ﹾﻠﻚ ،ﻭﹶﻟﻪ ﺍ ﹶ ﻳﻘﹸﻮ ﹸﻝ) :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭ ﺣ ﺪﻩ ﻻ ﺷﺮِﻳ ﺼ ﺮ ﻋﺒ ﺪﻩ ،ﻭ ﻫ ﺰ ﻡ ﻕ ﺍﷲ ﻭ ﻋ ﺪﻩ ،ﻭﻧ ﺻ ﺪ ﹶﻗﺪِﻳﺮ ،ﺁﻳﺒﻮ ﹶﻥ ﺗﺎِﺋﺒﻮﻥﹶ ،ﻋﺎِﺑﺪﻭﻥﹶِ ،ﻟ ﺮﺑﻨﺎ ﺣﺎ ِﻣﺪﻭﻥﹶ ، ﺏ ﻭ ﺣ ﺪﻩ.(٤)( ﺍﻷ ﺣﺰﺍ )(٥ ﺖ ﹶﻏﻴﺒﺘﻪ ﻋﻨ ﻬ ﻢ . ﻼ ﺇﺫﹶﺍ ﻃﹶﺎﹶﻟ ﻕ ﺍﻟﺮ ﺟ ﹸﻞ ﺃ ﻫﹶﻠﻪ ﹶﻟﻴ ﹰ ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﺃ ﹾﻥ ﻳ ﹾﻄﺮ )(٦ ﺸﻴ ﹰﺔ . ﻼ ﻳ ﺪﺧﻞﹸ ﻋﹶﻠﻴﻬ ﻦ ﻏﹸ ﺪ ﻭ ﹰﺓ ﺃ ﻭ ﻋ ِ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻛﺎﻥ ﻻ ﻳ ﹾﻄﺮﻕ ﺃ ﻫﻠﹶﻪ ﹶﻟﻴ ﹰ ﻭﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﹶﻗ ِﺪ ﻡ ِﻣ ﻦ ﺳ ﹶﻔ ِﺮ ِﻩ ﻳﹶﻠﻘﱠﻰ ﺑِﺎﹾﻟ ِﻮﹾﻟﺪﺍ ِﻥ ِﻣ ﻦ ﺃ ﻫ ِﻞ ﺑﻴِﺘﻪِ ،ﻗﺎ ﹶﻝ ﻋﺒﺪ ﺍﷲ ﺑ ﻦ ﺟﻌﻔﺮ :ﻭﺇﻧﻪ ﺤ ﻤﹶﻠﻨِﻰ ﺑﻴ ﻦ ﻳ ﺪﻳﻪِ ،ﰒ ِﺟ ﹶﺊ ﺑﹶﺄ ﺣ ِﺪ ﺍﺑﲎ ﻓﺎﻃ ﻤﺔﹶ ،ﺇﻣﺎ ﹶﻗ ِﺪ ﻡ ﻣ ﺮ ﹰﺓ ﻣِﻦ ﺳﻔﺮ ،ﹶﻓﺴِﺒ ﻖ ﰉ ﺇﻟﻴﻪ ،ﹶﻓ )(٧ ﺣﺴﻦ ﻭﺇﻣﺎ ﺣﺴﲔ ،ﻓﺄﺭﺩﻓﻪ ﺧﻠﻔﹶﻪ ،ﻗﺎ ﹶﻝ :ﻓﺪﺧﻠﻨﺎ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ ﺛﹶﻼﹶﺛ ﹰﺔ ﻋﻠﻰ ﺩﺍﺑ ٍﺔ . ﻭﻛﺎﻥ ﻳﻌﺘﻨِﻖ ﺍﻟﻘﹶﺎ ِﺩ ﻡ ِﻣ ﻦ ﺳ ﹶﻔ ِﺮﻩِ ،ﻭﻳ ﹶﻘﺒﻠﹸﻪ ﺇﺫﺍ ﻛﹶﺎﻥ ِﻣ ﻦ ﺃ ﻫِﻠ ِﻪ .ﻗﺎﻝ ﺍﻟﺰﻫﺮﻯ :ﻋﻦ ﻋﺮﻭﺓ، ﻉ ﺍﻟﺒﺎﺏ، ﻋﻦ ﻋﺎﺋﺸﺔ :ﻗﺪﻡ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎﺭﺛﺔ ﺍﳌﺪﻳﻨﺔﹶ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﰲ ﺑﻴﱴ ،ﻓﺄﺗﺎﻩ ،ﹶﻓ ﹶﻘ ﺮ ﷲ ﻣﺎ ﺭﺃﻳﺘﻪ ﻋﺮﻳﺎﻧﹰﺎ ﹶﻗﺒﻠﹶﻪ ﻭﻻ ﺑ ﻌﺪﻩ ،ﻓﺎ ﻋﺘﻨ ﹶﻘﻪ ﺠﺮ ﹶﺛ ﻮﺑﻪ ،ﻭﺍ ِ ﹶﻓﻘﹶﺎ ﻡ ﺇﻟﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﷲ ج ﻋﺮﻳﺎﻧﹰﺎ ﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ) ،(٥٢٩ﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ،(٢٣٧٧ﻭﺍﳊﺎﻛﻢ ).(٤٤٦/١ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٢٧١٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٨٦ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٩٣/٦ﻭﻣﺴﻠﻢ ).(١٨٦٩ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٦١ ،١٦٠/١١) ،(٤٩٢/٣ﻭﺍﳌﻮﻃﺄ ).(٤٢١/١ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٩٣/٣ﻭﻣﺴﻠﻢ ).(١٥٢٧/٣ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٩٣/٣ﻭﻣﺴﻠﻢ ).(١٩٢٨ ) (٧ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٤٢٨
٢٨٠ ﻭﹶﻗﺒﹶﻠﻪ.(١) ﱮ ج ،ﹶﻓ ﹶﻘﺒ ﹶﻞ ﻣﺎ ﺑﻴ ﻦ ﻋﻴﻨﻴ ِﻪ ﻭﺍ ﻋﺘﻨ ﹶﻘﻪ. ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ :ﳌﺎ ﹶﻗ ِﺪ ﻡ ﺟﻌﻔ ﺮ ﻭﺃﺻﺤﺎﺑﻪ ،ﺗﻠﻘﺎﻩ ﺍﻟﻨ ﺏ ﺭﺳﻮ ِﻝ ﺍﷲ ج ﺇﺫﺍ ﹶﻗ ِﺪﻣﻮﺍ ِﻣ ﻦ ﺳ ﹶﻔﺮٍ ،ﺗﻌﺎﻧﻘﹸﻮﺍ. ﻗﺎﻝ ﺍﻟﺸﻌﱮ :ﻭﻛﺎﻥ ﺃﺻﺤﺎ )(٢ ﺠﺪِ ،ﹶﻓﺮﻛ ﻊ ﻓِﻴ ِﻪ ﺭ ﹾﻛ ﻌﺘﻴ ِﻦ . ﺴِ ﻭﻛﹶﺎ ﹶﻥ ﺇﺫﹶﺍ ﹶﻗ ِﺪ ﻡ ِﻣ ﻦ ﺳ ﹶﻔﺮٍ ،ﺑ ﺪﹶﺃ ﺑِﺎ ﹶﳌ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ أذآﺎر اﻟﻨﻜﺎح
ﺴﺘ ﻐ ِﻔ ﺮﻩ، ﺴﺘﻌِﻴﻨﻪ ،ﻭﻧ ﺤ ﻤ ﺪﻩ ،ﻭﻧ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﻧ ﺛﺒﺖ ﻋﻨﻪ ج ﺃﻧﻪ ﻋﻠﱠﻤﻬﻢ ﺧﻄﺒﺔ ﺍﳊﺎ ﺟ ِﺔ) :ﺍ ﹶ ﻀِﻠ ﹾﻞ ﻀﻞﱠ ﻟﻪ ،ﻭ ﻣ ﻦ ﻳ ﺕ ﺃ ﻋﻤﺎِﻟﻨﺎ ،ﻣ ﻦ ﻳ ﻬ ِﺪ ﺍﷲ ،ﻓﹶﻼ ﻣِ ﺴﻨﺎ ،ﻭ ﺳﻴﺌﹶﺎ ِ ﻭﻧﻌﻮ ﹸﺫ ﺑﺎﻟﻠﱠ ِﻪ ِﻣ ﻦ ﺷﺮﻭ ِﺭ ﺃﻧﻔﹸ ِ ﺤﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭ ﺭﺳﻮﹸﻟ ﻪ( ،ﹸﺛﻢ ﻳ ﹾﻘ ﺮﺃﹸ ﻯ ﻟﻪ ،ﻭﹶﺃ ﺷ ﻬﺪ ﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﷲ ،ﻭﹶﺃ ﺷ ﻬﺪ ﺃ ﱠﻥ ﻣ ﻼ ﻫﺎ ِﺩ ﹶﻓ ﹶ ﻥ﴾ ﺴِﻠﻤﻮ ﹶ ﺙ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍﷲ ﺣ ﻖ ﺗﻘﹶﺎِﺗ ِﻪ ﻭﻻ ﺗﻤﻮﺗﻦ ﺇ ﱠﻻ ﻭﺃﹶﻧﺘﻢ ﻣ ﺕ ﺍﻟﺜﱠﻼ ﹶ ﺍﻵﻳﺎ ِ ﺲ ﻭﺍ ِﺣ ﺪ ٍﺓ ﻭ ﺧﹶﻠ ﻖ ﺱ ﺍﺗﻘﹸﻮﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻯ ﺧﹶﻠ ﹶﻘﻜﹸﻢ ﻣ ﻦ ﻧ ﹾﻔ ٍ ]ﺁﻝ ﻋﻤﺮﺍﻥ﴿ ،[١٠٢ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ِﻣﻨﻬﺎ ﺯ ﻭ ﺟﻬﺎ ﻭﺑﺚﱠ ِﻣﻨ ﻬﻤﺎ ِﺭﺟﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ ﻭِﻧﺴﺎﺀً ،ﻭﺍﺗﻘﹸﻮﺍ ﺍﷲ ﺍﱠﻟﺬِﻯ ﺗﺴﺎﺀﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭﺍ َﻷ ﺭﺣﺎﻡ، ﺇ ﱠﻥ ﺍﷲ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺭﻗِﻴﺒﹰﺎ﴾ ]ﺍﻟﻨﺴﺎﺀ﴿ ،[١ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳﻦ ﺁ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍﷲ ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ﻮ ﹰﻻ ﺼِﻠ ﺢ ﹶﻟ ﹸﻜ ﻢ ﺃ ﻋﻤﺎﹶﻟ ﹸﻜ ﻢ ﻭﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﹸﻜ ﻢ ﹸﺫﻧﻮﺑ ﹸﻜﻢ ،ﻭ ﻣ ﻦ ﻳِ ﻄ ِﻊ ﺍﷲ ﻭ ﺭﺳﻮﹶﻟﻪ ﹶﻓ ﹶﻘ ﺪ ﻓﺎ ﺯ ﹶﻓﻮﺯﹰﺍ ﺳ ِﺪﻳﺪﹰﺍ * ﻳ ﻋﻈِﻴﻤﹰﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ.(٣)[٧١-٧٠ : ﻗﺎﻝ ﺷﻌﺒﺔ :ﻗﻠﺖ ﻷﰉ ﺇﺳﺤﺎﻕ :ﻫﺬﻩ ﰲ ﺧﻄﺒﺔ ﺍﻟﻨﻜﺎﺡ ،ﺃﻭ ﰲ ﻏﲑﻫﺎ؟ ﻗﺎﻝ :ﰲ ﻛﻞ ﺣﺎﺟﺔ. ﻉ ﺍﷲ ﺻﻴﺘِﻬﺎ ،ﻭﹾﻟﻴ ﺪ ﻭﻗﺎﻝ) :ﺇﺫﹶﺍ ﺃﻓﹶﺎ ﺩ ﺃ ﺣ ﺪﻛﹸﻢ ﺍ ﻣﺮﺃﺓﹰ ،ﺃﻭ ﺧﺎﺩِﻣﺎﹰ ،ﺃﻭ ﺩﺍﺑﺔﹰ ،ﹶﻓ ﹾﻠﻴ ﹾﺄ ﺧ ﹾﺬ ﺑﻨﺎ ِ ﺖ ﻋﹶﻠﻴﻪِ، ﻚ ﺧﻴﺮﻫﺎ ،ﻭ ﺧﻴ ﺮ ﻣﺎ ﺟِﺒﹶﻠ ﺴﻤﻰ ﺍﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃ ﺳﹶﺄﻟﹸ ﺑِﺎﻟﺒ ﺮ ﹶﻛﺔِ ،ﻭﻳ ﺖ ﻋﹶﻠﻴ ِﻪ().(٤ ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻚ ِﻣ ﻦ ﺷ ﺮﻫﺎ ﻭ ﺷ ﺮ ﻣﺎ ﺟِﺒﹶﻠ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٧٣٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٢٢٠ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٨٩/٨ﻭﻣﺴﻠﻢ ) ،(٢٧٦٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٧٨١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١١٠٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(١٨٩٢ﻭﺃﲪﺪ ) ،(٣٧٢١)(٤١١٦ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٨٩/٦ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢١٦٠ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٩١٨
٢٨٢ ﺏ ﻭﻛﹶﺎ ﹶﻥ ﻛﹶﻌﺐ ﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﻻ ﹶﻃﻴ ﺮ ﺇ ﱠﻻ ﹶﻃﻴ ﺮﻙ ،ﻭ ﹶﻻ ﺧﻴ ﺮ ﺇﻻ ﺧﻴ ﺮﻙ ،ﻭ ﹶﻻ ﺭ ﺱ ﺍﻟﺘ ﻮﻛﱡﻞِ ،ﻭ ﹶﻛﻨﺰ ﺍﻟ ﻌﺒ ِﺪ ﹶﻏ ﲑﻙ ،ﻭﻻ ﺣ ﻮ ﹶﻝ ﻭﻻ ﻗﹸ ﻮ ﹶﺓ ﺇ ﱠﻻ ِﺑﻚ ،ﻭﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪﻩِ ،ﺇﻧﻬﺎ ﻟﺮﹾﺃ ﻀﺮ ﻩ ﺷﻰﺀ(. ﳉﻨﺔِ ،ﻭﻻ ﻳﻘﹸﻮﹸﻟ ﻬﻦ ﻋﺒ ﺪ ِﻋﻨ ﺪ ﹶﺫِﻟﻚ ،ﹸﺛﻢ ﻳ ﻤﻀِﻰ ﺇ ﱠﻻ ﹶﻟ ﻢ ﻳ ﰲﺍﹶ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻪ ﻣَﻦ رأى ﻓﻲ ﻣﻨﺎﻣﻪ ﻣﺎ ﻳﻜﺮهﻪ
ﺸﻴﻄﹶﺎﻥِ ،ﻓ ﻤ ﻦ ﺭﺃﻯ ﺭﺅﻳﺎ ﳊ ﹾﻠ ﻢ ِﻣ ﻦ ﺍﻟ ﺤﺔﹸ ِﻣ ﻦ ﺍﷲ ،ﻭﺍ ﹸ ﺻ ﺢ ﻋﻨ ﻪ ج) :ﺍﻟ ﺮ ﺅﻳﺎ ﺍﻟﺼﺎِﻟ ﻀ ﺮﻩ، ﺸﻴﻄﹶﺎﻥِ ،ﻓﹶﺈﻧﻬﺎ ﻻ ﺗ ﺚ ﻋ ﻦ ﻳﺴﺎ ِﺭ ِﻩ ﺛﻼﺛﺎﹰ ،ﻭﹾﻟﻴﺘ ﻌ ﻮ ﹾﺫ ﺑﺎﻟﻠﱠ ِﻪ ِﻣ ﻦ ﺍﻟ ﻳ ﹾﻜ ﺮﻩِ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ،ﹶﻓﹼﻠﻴﻨ ﹸﻔ ﹾ )(١ ﺤﺐ. ( ﺨِﺒ ﺮ ِﺑﻬﺎ ﺇ ﱠﻻ ﻣ ﻦ ﻳ ِ ﺸﺮ ،ﻭ ﹶﻻ ﻳ ﺴﺘﺒ ِ ﺴﻨﺔﹰ ،ﹶﻓ ﹾﻠﻴ ﺨِﺒ ﺮ ِﺑﻬﺎ ﺃﺣﺪﹰﺍ .ﻭﺇ ﹾﻥ ﺭﺃﹶﻯ ﺭﺅﻳﺎ ﺣ ﻭ ﹶﻻ ﻳ )(٢ ﺼﱢﻠ ﻰ . ﺤ ﻮ ﹶﻝ ﻋ ﻦ ﺟﻨِﺒ ِﻪ ﺍﱠﻟﺬِﻯ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴﻪِ ،ﻭﹶﺃ ﻣ ﺮﻩ ﺃ ﹾﻥ ﻳ ﻭﹶﺃ ﻣ ﺮ ﻣ ﻦ ﺭﺃﻯ ﻣﺎ ﻳ ﹾﻜ ﺮﻫﻪ ﺃ ﹾﻥ ﻳﺘ ﺚ ﻋ ﻦ ﻳﺴﺎﺭﻩ ،ﻭﺃﻥ ﻳﺴﺘﻌﻴ ﹶﺬ ﺑﺎﻟﻠﱠ ِﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺃﻥ ﻻ ﻓﺄﻣﺮﻩ ﲞﻤﺴ ِﺔ ﺃﺷﻴﺎﺀ :ﺃﻥ ﻳﻨﻔﹸ ﹶ ﻳﺨﱪ ﺎ ﺃﺣﺪﺍﹰ ،ﻭﺃﻥ ﻳﺘﺤﻮﻝ ﻋﻦ ﺟﻨﺒﻪ ﺍﻟﺬﻯ ﻛﺎﻥ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﻳﻘﻮ ﻡ ﻳﺼﻠﱢﻰ ،ﻭﻣﱴ ﻓﻌﻞ ﺫﻟﻚ ،ﱂ ﺗﻀﺮﻩ ﺍﻟﺮﺅﻳﺎ ﺍﳌﻜﺮﻭﻫﺔ ،ﺑﻞ ﻫﺬﺍ ﻳﺪﹶﻓﻊ ﺷﺮﻫﺎ. ﺼﻬﺎ ﺇ ﱠﻻ ﻭﻗﺎﻝ) :ﺍﻟ ﺮ ﺅﻳﺎ ﻋﻠﹶﻰ ِﺭ ﺟ ِﻞ ﻃﹶﺎِﺋ ٍﺮ ﻣﺎ ﹶﻟ ﻢ ﺗ ﻌﺒﺮ ،ﻓﺈﺫﹶﺍ ﻋﺒ ﺮﺕ ،ﻭﹶﻗ ﻌﺖ ،ﻭﻻ ﻳ ﹸﻘ ﻋﻠﻰ ﻭﺍﺩ ،ﺃ ﻭ ﺫِﻯ ﺭﺃﹾﻯ().(٣ ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ،ﺇﺫﹶﺍ ﹸﻗﺼﺖ ﻋﻠﻴﻪ ﺍﻟﺮﺅﻳﺎ ،ﻗﺎﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺧﻴﺮﹰﺍ ﹶﻓﹶﻠﻨﺎ ،ﻭﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺷ ﺮﺍﹰ ،ﹶﻓِﻠ ﻌﺪ ﻭﻧﺎ. ﺽ ﻋﹶﻠﻴ ِﻪ ﺧﻴﺮﹰﺍ(. ﺖ ﻋﻠﹶﻴ ِﻪ ﺭ ﺅﻳﺎ ،ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ِﻟ ﻤ ﻦ ﻋ ﺮ ﺿ ﻭﻳﺬﻛﺮ ﻋﻦ ﺍﻟﻨﱮ ج ) :ﻣ ﻦ ﻋِ ﺮ ﺖ( ﰒ ﻳ ﻌﺒ ﺮﻫﺎ. ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﺮﺍﺋﻰ ﻗﺒﻞ ﺃﻥ ﻳﻌﱪﻫﺎ ﻟﻪ ) :ﺧﻴﺮﹰﺍ ﺭﹶﺃﻳ ﻭﺫﻛﺮ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﺃﻳﻮﺏ ،ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ،ﻗﺎﻝ :ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺖ ﺭﺅﻳﺎﻙ ،ﻳﻜﻮ ﹸﻥ ﻛﺬﺍ ﻭﻛﺬﺍ. ﺻ ﺪﹶﻗ ﺼﺪﻳﻖ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ ﻌﺒﺮ ﺭﺅﻳﺎ ،ﻗﺎﻝ :ﺇﻥ ﺍﻟ ﻓﺼﻞ ﻦ ﺑﻪ ﻋﻠﻰ اﻟﻮﺳﻮﺳﺔ ﺳﻮَاسِ ،وﻣَﺎ ﻳﺴﺘﻌﻴ ُ ﻓﻴﻤﺎ ﻳﻘﻮﻟُﻪ وﻳﻔﻌﻠُﻪ ﻣَﻦ اﺑﺘُﻠﻰ ﺑﺎﻟ َﻮ ْ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤٤/١٢ﻭﻣﺴﻠﻢ ) ،(٣)(٢٢٦١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٢٢ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٢٧٨ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٢٦٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٢٧٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٥٠٢٠ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٩١٤
٢٨٣ ﱀ ﺑﻦ ﹶﻛﻴﺴﺎﻥ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻋﻦ ﺍﺑﻦ ﺭﻭﻯ ﺻﺎ ﹸ ﻚ ﺇﻳﻌﺎ ﺩ ﺸﻴﻄﹶﺎ ِﻥ ﹶﻟ ﻤﺔﹰ ،ﹶﻓﹶﻠ ﻤﺔﹸ ﺍ ﹶﳌﹶﻠ ِ ﺐ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﹶﻟ ﻤﺔﹰ ،ﻭِﻟ ﹾﻠ ﻚ ﺍﳌ ﻮﻛﱠ ِﻞ ِﺑ ﹶﻘ ﹾﻠ ِ ﻣﺴﻌﻮﺩ ﻳﺮﻓﻌﻪ) :ﺇ ﱠﻥ ﻟِﻠ ﻤﹶﻠ ِ ﺐ ﺸﺮ ،ﻭﺗ ﹾﻜﺬِﻳ ﺸﻴﻄﹶﺎﻥِ ،ﺇﻳﻌﺎ ﺩ ﺑﺎﻟ ﳊﻖ ،ﻭ ﺭﺟﺎ ُﺀ ﺻﺎِﻟ ِﺢ ﺛﹶﻮﺍﺑﻪ ،ﻭﹶﻟ ﻤﺔﹸ ﺍﻟ ﺼﺪِﻳ ﻖ ﺑِﺎ ﹶ ﳋﻴﺮِ ،ﻭﺗ ﺑِﺎ ﹶ ﻀِﻠﻪِ ،ﻭﺇﺫﹶﺍ ﳋﻴﺮِ ،ﻓﹶﺈﺫﹶﺍ ﻭ ﺟ ﺪﺗ ﻢ ﹶﻟ ﻤ ﹶﺔ ﺍ ﹶﳌﹶﻠﻚِ ،ﻓﹶﺎﺣﻤﺪﻭﺍ ﺍﷲ ،ﻭ ﺳﻠﹸﻮﻩ ِﻣ ﻦ ﹶﻓ ﻁ ِﻣ ﻦ ﺍ ﹶ ﳊﻖ ،ﻭﹸﻗﻨﻮ ﹲ ﺑﺎ ﹶ )(١ ﺸﻴﻄﹶﺎﻥِ ،ﻓﹶﺎ ﺳﺘﻌِﻴﺬﹸﻭﺍ ﺑِﺎﻟﻠﱠﻪ ﻭﺍ ﺳﺘ ﻐ ِﻔﺮﻭﻩ( . ﻭ ﺟ ﺪﺗ ﻢ ﹶﻟ ﻤ ﹶﺔ ﺍﻟ ﻭﻗﺎﻝ ﻟﻪ ﻋﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﺃﰉ ﺍﻟﻌﺎﺹ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ؛ ﺇ ﱠﻥ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﻗﺪ ﺣﺎﻝ ﺑﻴﲎ ﻭﺑﻴ ﻦ ﺴﺘﻪ ،ﹶﻓﺘ ﻌ ﻮ ﹾﺫ ﺑِﺎﻟﻠﱠ ِﻪ ِﻣﻨﻪ، ﺴ ﺻﻼﺗِﻰ ﻭﻗِﺮﺍﺀﺗﻰ ،ﻗﺎﻝ ) :ﹶﺫﺍ ﻙ ﺷﻴﻄﹶﺎ ﹲﻥ ﻳﻘﹶﺎ ﹸﻝ ﻟﻪِ :ﺧﻨ ﺰﺏ ،ﻓﹶﺈﺫﹶﺍ ﺃ ﺣ ﻭﺍﺗ ﹸﻔ ﹾﻞ ﻋ ﻦ ﻳﺴﺎ ِﺭ ﻙ ﺛﹶﻼﺛﹰﺎ().(٢ ﺴ ِﻪ -ﻳﻌﺮﺽ ﺑﺎﻟﺸﻰﺀ -ﻷﻥ ﻳﻜﹸﻮ ﹶﻥ ﺠﺪ ﰲ ﻧﻔ ِ ﻭﺷﻜﻰ ﺇﻟﻴﻪ ﺍﻟﺼﺤﺎﺑﺔﹸ ﺃ ﱠﻥ ﺃﺣﺪﻫﻢ ﻳ ِ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ﺭ ﺩ ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺃ ﹾﻥ ﻳﺘﻜﻠﱠ ﻢ ﺑﻪ ،ﻓﻘﺎﻝ) :ﺍﷲ ﺃ ﹾﻛﺒﺮ ،ﺍﷲ ﺃ ﹾﻛﺒﺮ ،ﺍ ﹶ ﺣ ﻤ ﻤ ﹰﺔ ﺃﺣ ﹶﻛﻴ ﺪﻩ ﺇﱃ ﺍﻟ ﻮ ﺳ ﻮ ﺳ ِﺔ().(٣ ﻭﺃﺭﺷﺪ ﻣﻦ ﺑﻠﻰ ﺑﺸﻰ ٍﺀ ﻣِﻦ ﻭﺳﻮﺳﺔ ﺍﻟﺘﺴﻠﺴﻞ ﰲ ﺍﻟﻔﺎﻋﻠﲔ ،ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ :ﻫﺬﹶﺍ ﺍﷲ ﺧﻠﹶﻖ ﺍﳋﻠﻖ ،ﻓﻤﻦ ﺧﹶﻠ ﻖ ﺍﷲ؟ ﺃﻥ ﻳﻘﺮﺃ﴿ :ﻫ ﻮ ﺍ َﻷﻭ ﹸﻝ ﻭﺍﻵ ِﺧﺮ ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﻭﺍﻟﺒﺎ ِﻃﻦ ،ﻭﻫ ﻮ ِﺑ ﹸﻜﻞﱢ ﺷ ﻰ ٍﺀ ﻋﻠِﻴ ﻢ﴾ ]ﺍﳊﺪﻳﺪ.[٣ : ﺱ ﻷﰉ ﺯﻣﻴﻞ ﲰﺎﻙ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳊﻨﻔﻰ ﻭﻗﺪ ﺳﺄﻟﻪ :ﻣﺎ ﺷﻰ ٌﺀ ﺃ ِﺟﺪﻩ ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍ ﺖ :ﻭﺍﻟﻠﱠ ِﻪ ﻻ ﺃﺗﻜﱠﻠ ﻢ ﺑﻪ .ﻗﺎﻝ :ﻓﻘﺎﻝ ﱃ :ﺃﺷﻰﺀ ﻣِﻦ ﰲ ﺻﺪﺭﻯ؟ ﻗﺎﻝ :ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ :ﻗﻠ ﻚ ﺃﺣﺪ ،ﺣﱴ ﺃﻧﺰ ﹶﻝ ﺍﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿ :ﻓﹶﺈﻥ ﺖ :ﺑﻠﻰ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﱃ :ﻣﺎ ﻧﺠﺎ ِﻣ ﻦ ﺫِﻟ ﺷﻚ؟ ﻗﻠ ﻚ﴾ ]ﻳﻮﻧﺲ[٩٤ : ﺏ ﻣِﻦ ﹶﻗﺒِﻠ ﺴﹶﺌ ِﻞ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﹾﻘ ﺮﺀُﻭ ﹶﻥ ﺍﻟ ِﻜﺘﺎ ﻚ ﹶﻓ ﻚ ﻣﻤﺎ ﺃﻧ ﺰﹾﻟﻨﺎ ﺇﹶﻟﻴ ﺖ ﰲ ﺷ ﻛﹸﻨ ﺕ ﰲ ﻧﻔﺴﻚ ﺷﻴﺌﺎﹰ ،ﹶﻓ ﹸﻘ ﹾﻞ﴿ :ﻫ ﻮ ﺍ َﻷﻭ ﹸﻝ ﻭﺍﻵ ِﺧﺮ ﻭﺍﻟﻈﱠﺎ ِﻫﺮ ﻗﺎﻝ :ﻓﻘﺎﻝ ﱃ :ﻓﺈﺫﺍ ﻭﺟﺪ )(٤ ﻭﺍﻟﺒﺎ ِﻃﻦ ،ﻭﻫ ﻮ ِﺑ ﹸﻜﻞﱢ ﺷ ﻰ ٍﺀ ﻋﻠِﻴ ﻢ﴾ ]ﺍﳊﺪﻳﺪ. [٣ : ﻓﺄﺭﺷﺪﻫﻢ ﺬﻩ ﺍﻵﻳﺔ ﺇﱃ ﺑﻄﻼ ِﻥ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺒﺎﻃﻞ ﺑﺒﺪﻳﻬﺔ ﺍﻟﻌﻘﻞ ،ﻭﺃﻥ ﺳﻠﺴﻠ ﹶﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ ﰲ ﺍﺑﺘﺪﺍﺋﻬﺎ ﺗﻨﺘﻬﻰ ﺇﱃ ﺃﻭ ٍﻝ ﻟﻴﺲ ﻗﹶﺒﻠﹶﻪ ﺷﺊ ،ﻛﻤﺎ ﺗﻨﺘﻬﻰ ﰲ ﺁﺧﺮِﻫﺎ ﺇﱃ ﺁﺧﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٩٩١ﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ،(٤٠ﻭﺍﻟﻄﱪﻱ ).(٦١٧٠ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٢٢٠٣ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٣٥/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١١٢ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١١٠
٢٨٤ ﻟﻴﺲ ﺑﻌﺪﻩ ﺷﺊ ،ﻛﻤﺎ ﺃﻥ ﻇﻬﻮﺭﻩ ﻫﻮ ﺍﻟﻌﻠ ﻮ ﺍﻟﺬﻯ ﻟﻴﺲ ﻓﻮﻗﹶﻪ ﺷﺊ ،ﻭﺑﻄﻮﻧﻪ ﻫﻮ ﺍﻹﺣﺎﻃﺔ ﺏ ﺍﻟﱴ ﻻ ﻳﻜﻮﻥ ﺩﻭﻧﻪ ﻓﻴﻬﺎ ﺷﺊ ،ﻭﻟﻮ ﻛﺎﻥ ﻗﺒﻠﻪ ﺷﺊ ﻳﻜﻮﻥ ﻣﺆﺛﺮﹰﺍ ﻓﻴﻪ ،ﻟﻜﺎﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺮ ﺍﳋﻼﻕ ،ﻭﻻ ﺑ ﺪ ﺃﻥ ﻳﻨﺘﻬ ﻰ ﺍﻷﻣﺮ ﺇﱃ ﺧﺎﻟ ٍﻖ ﻏ ِﲑ ﳐﻠﻮﻕٍ ،ﻭﻏﲎ ﻋﻦ ﻏﲑﻩ ،ﻭﻛﻞﱡ ﺷﻰﺀ ﻓﻘﲑ ﺇﻟﻴﻪ ،ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ ،ﻭﻛﻞ ﺷﺊ ﻗﺎﺋﻢ ﺑﻪ ،ﻣﻮﺟﻮﺩ ﺑﺬﺍﺗﻪ ،ﻭﻛﻞ ﺷﺊ ﻣﻮﺟﻮﺩ ﺑﻪ .ﻗﺪ ﱘ ﻻ ﺃﻭﻝ ﻕ ﺑﺬﺍﺗﻪ ،ﻭﺑﻘﺎ ُﺀ ﻛﻞ ﺷﻰﺀ ﺑﻪ ،ﻓﻬﻮ ﺍﻷﻭ ﹸﻝ ﺍﻟﺬﻯ ﻟﻪ ،ﻭ ﹸﻛﻞﱡ ﻣﺎ ﺳﻮﺍﻩ ﻓﻮﺟﻮﺩ ﻩ ﺑﻌﺪ ﻋﺪﻣﻪ ،ﺑﺎ ٍ ﻟﻴﺲ ﻗﺒﻠﻪ ﺷﻰﺀ ،ﻭﺍﻵﺧﺮ ﺍﻟﺬﻯ ﻟﻴﺲ ﺑﻌﺪﻩ ﺷﺊ ،ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻯ ﻟﻴﺲ ﻓﻮﻗﹶﻪ ﺷﺊ ،ﺍﻟﺒﺎﻃ ﻦ ﺍﻟﺬﻯ ﻟﻴﺲ ﺩﻭﻧﻪ ﺷﺊ. ﳋ ﹾﻠﻖ ،ﹶﻓ ﻤ ﻦ ﺱ ﻳﺘﺴﺎﺀﻟﻮ ﹶﻥ ﺣﺘﻰ ﻳﻘﻮﻝ ﻗﺎِﺋﻠﹸﻬﻢ :ﻫﺬﺍ ﺍﷲ ﺧﹶﻠ ﻖ ﺍ ﹶ ﻭﻗﺎﻝ ج) :ﻻ ﻳﺰﺍ ﹸﻝ ﺍﻟﻨﺎ )(١ ﺴﺘ ِﻌ ﹾﺬ ﺑﺎﻟﻠﱠ ِﻪ ﻭﹾﻟﻴﻨﺘ ِﻪ( ،ﻭﻗ ﺪ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺇﻣﺎ ﻚ ﺷﻴﺌﺎﹰ ،ﹶﻓ ﹾﻠﻴ ﺧﹶﻠ ﻖ ﺍﷲ؟ ﹶﻓ ﻤ ﻦ ﻭ ﺟ ﺪ ِﻣ ﻦ ﹶﺫِﻟ ﺴﻤِﻴ ﻊ ﺍﻟ ﻌﻠِﻴ ﻢ﴾ ]ﻓﺼﻠﺖ.[٣٦ : ﻍ ﻓﺎ ﺳﺘ ِﻌ ﹾﺬ ﺑﺎﻟﱠﻠﻪِ ،ﺇﻧ ﻪ ﻫ ﻮ ﺍﻟ ﺸﻴﻄﹶﺎ ِﻥ ﻧ ﺰ ﹲ ﻚ ِﻣ ﻦ ﺍﻟ ﻳﻨ ﺰ ﹶﻏﻨ ﻉﻻ ﻉ ﻳﺮﻯ ﻋﻴﺎﻧﺎﹰ ،ﻭﻫﻮ ﺷﻴﻄﺎ ﹸﻥ ﺍﻹﻧﺲ ،ﻭﻧﻮ ٍ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻋﻠﻰ ﻧﻮﻋﲔ :ﻧﻮ ٍ ﻳﺮﻯ ،ﻭﻫﻮ ﺷﻴﻄﺎ ﹸﻥ ﺍﳉﻦ ،ﺃﻣ ﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻧﺒﻴﻪ ج ﺃﻥ ﻳﻜﺘﻔ ﻰ ﻣِﻦ ﺷﺮ ﺷﻴﻄﺎﻥ ﺍﻹﻧﺲ ﺑﺎﻹﻋﺮﺍﺽ ﻋﻨﻪ ،ﻭﺍﻟﻌﻔﻮ ،ﻭﺍﻟﺪﻓﻊ ﺑﺎﻟﱴ ﻫﻰ ﺃﺣﺴﻦ ،ﻭﻣﻦ ﺷﻴﻄﺎﻥ ﺍﳉﻦ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﻟﻠﱠ ِﻪ ﲔ ﺍﻟﻨﻮﻋﲔ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﻭﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﲔ ،ﻭﺳﻮﺭﺓ ﻓﺼﻠﺖ، ﻣﻨﻪ ،ﻭﲨﻊ ﺑ ﺽ ﻭﺍﻟﺪﻓ ﻊ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺬﱢﻛﺮ ﺃﺑﻠ ﹸﻎ ﰲ ﺩﻓﻊ ﺷﺮ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ،ﻭﺍﻟﻌﻔ ﻮ ﻭﺍﻹﻋﺮﺍ ﲔ ﺍﻹﻧﺲ .ﻗﺎﻝ: ﺑﺎﻹﺣﺴﺎﻥ ﺃﺑﻠ ﹸﻎ ﰲ ﺩﻓﻊ ﺷ ﺮ ﺷﻴﺎﻃ ِ ﺏ ﳊﺴﲎ ﻫﻤﺎ ﺧ ﻴﺮ ﻣ ﹾﻄﻠﹸﻮ ِ ﺃﹶﻭ ﺍﻟ ﱠﺪ ﹾﻓ ﻊ ﺑﺎ ﹸ ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺍﻻ ﺳﺘِﻌﺎ ﹶﺫﺓﹸ ﺿـﺎ ِﺭ ﻋﹰﺎ ﺏ ﺤﺠﻮ ِ ﻭﺫﹶﺍ ﻙ ﺩﻭﺍ ُﺀ ﺍﻟﺪﱠﺍﺀ ِﻣ ﻦ ﺷ ﺮ ﻣ
ﻓﹶﻬﺬﹶﺍ ﺩﻭﺍ ُﺀ ﺍﻟﺪﱠﺍ ِﺀ ِﻣ ﻦ ﺷ ﺮ ﻣﺎ ﻳﺮﻯ ﻓﺼﻞ
ﻓﻲ ﻣﺎ ﻳﻘﻮﻟﻪ وﻳﻔﻌﻠﻪ ﻣَﻦ اﺷﺘﺪ ﻏﻀﺒﻪ
ﺃﻣﺮﻩ ج ﺃﻥ ﻳﻄﻔﺊ ﻋﻨﻪ ﺟ ﻤ ﺮ ﹶﺓ ﺍﻟﻐﻀﺐ ﺑﺎﻟ ﻮﺿﻮﺀِ ،ﻭﺍﻟﻘﻌﻮ ِﺩ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎِﺋ ﻤﺎﹰ، ﺸﻴﻄﹶﺎ ِﻥ ﺍﻟﺮﺟﻴ ِﻢ. ﻭﺍﻻﺿ ِﻄﺠﺎﻉ ﺇﻥ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎ ِﻋ ﺪﺍﹰ ،ﻭﺍﻻﺳﺘﻌﺎﺫ ِﺓ ﺑﺎﻟﻠﱠﻪ ِﻣ ﻦ ﺍﻟ ﺐ ﺍﺑﻦ ﺁﺩﻡ ،ﺃﻣﺮ ﺃﻥ ﻳﻄﻔﺌﻬﻤﺎ ﺐ ﻭﺍﻟﺸﻬﻮ ﹸﺓ ﲨﺮﺗﲔ ﻣِﻦ ﻧﺎ ٍﺭ ﰲ ﻗﻠ ِ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻐﻀ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٤٠/٦ﻭﻣﺴﻠﻢ ) ،(١٣٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٧٢١ﻭﺃﲪﺪ )،٣١٧ ،٢٩٢/٢ .(٥٣٩ ،٣٨٧ ،٣٣١
٢٨٥ ﺱ ﺑﺎﻟﻮﺿﻮﺀ ،ﻭﺍﻟﺼﻼﺓ ،ﻭﺍﻻﺳﺘﻌﺎﺫ ِﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺃﺗ ﹾﺄ ﻣﺮﻭ ﹶﻥ ﺍﻟﻨﺎ ﺴﻜﹸ ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ ...[٤٤ :ﺍﻵﻳﺔ .ﻭﻫﺬﺍ ﺇﳕﺎ ﳛﻤﻞ ﻋﻠﻴﻪ ﺷﺪﺓ ﺍﻟﺸﻬﻮﺓِ، ﺴ ﻮ ﹶﻥ ﹶﺃﻧﻔﹸ ﺑﺎﻟِﺒ ﺮ ﻭﺗﻨ ﻓﺄﻣﺮﻫﻢ ﲟﺎ ﻳﻄﻔﺌﻮﻥ ﺎ ﲨﺮﺎ ،ﻭﻫﻮ ﺍﻻﺳﺘﻌﺎﻧ ﹸﺔ ﺑﺎﻟﺼ ِﱪ ﻭﺍﻟﺼﻼﺓ ،ﻭﺃﻣﺮ ﺗﻌﺎﱃ ﺑﺎﻻﺳﺘﻌﺎﺫ ِﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻨﺪ ﻧﺰﻏﺎﺗﻪ ،ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﳌﻌﺎﺻﻰ ﻛﻠﻬﺎ ﺗﺘﻮﻟﺪ ﻣِﻦ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺸﻬﻮﺓ ،ﻭﻛﺎﻥ ﺐ ﺍﻟﻘﺘﻞ ،ﻭﺎﻳ ﹸﺔ ﻗﻮ ِﺓ ﺍﻟﺸﻬﻮﺓ ﺍﻟﺰﱏ ،ﲨﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺰﱏ، ﺎﻳ ﹸﺔ ﻗﻮ ِﺓ ﺍﻟﻐﻀ ِ ﻭﺟﻌﻠﻬﻤﺎ ﻗﺮﻳﻨﲔ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﻭﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﻭﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ،ﻭﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ. ﻭﺍﳌﻘﺼﻮ ﺩ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺭﺷﺪ ﻋﺒﺎﺩﻩ ﺇﱃ ﻣﺎ ﻳﺪﻓﻌﻮﻥ ﺑﻪ ﺷ ﺮ ﻗﻮﺗﻰ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺸﻬﻮﺓ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ. ﻓﺼﻞ ﻓﻲ ﻣﺎ ﻳﻘﻮﻟﻪ إذا رأى ﻣﺎ ﻳﺤﺐ
ﺕ(. ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﺍﱠﻟﺬِﻯ ِﺑِﻨ ﻌ ﻤِﺘ ِﻪ ﺗِﺘ ﻢ ﺍﻟﺼﺎِﻟﺤﺎ ﺤﺐ ،ﻗﺎﻝ) :ﺍ ﹶ ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺭﺃﹶﻯ ﻣﺎ ﻳ ِ )(١ ﳊ ﻤﺪِ ﻟﻠﱠ ِﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺣﺎ ٍﻝ( . ﻭﺇﺫﹶﺍ ﺭﺃﹶﻯ ﻣﺎ ﻳ ﹾﻜ ﺮﻩ ،ﻗﺎﻝ) :ﺍ ﹶ ﻓﺼﻞ ﻓﻲ أﻧﻪ ج آﺎن ﻳﺪﻋﻮ ﻟﻤﻦ ﺗﻘﺮﱠب إﻟﻴﻪ ﺑﻤﺎ ﻳﺤﺐ وﺑﻤﺎ ﻳﻨﺎﺳِﺐ
ﺿ ﻊ ﻟ ﻪ ﺍﺑﻦ ﺤﺐ ﻭﲟﺎ ﻳﻨﺎ ِﺳﺐ ،ﻓﻠﻤﺎ ﻭ ﻭﻛﺎﻥ -ج -ﻳﺪﻋﻮ ِﻟﻤﻦ ﺗﻘﺮﺏ ﺇﻟﻴﻪ ﲟﺎ ﻳ ِ )(٢ ﻋﺒﺎﺱ ﻭﺿﻮ َﺀﻩ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﻓﻘﱢ ﻬ ﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﻭ ﻋﱢﻠ ﻤﻪ ﺍﻟﺘ ﹾﺄﻭِﻳ ﹶﻞ( . ﻚ ﺍﷲ ﺑِﻤﺎ ﻭﳌﱠﺎ ﺩ ﻋ ﻤﻪ ﺃﺑﻮ ﹶﻗﺘﺎﺩﺓ ﰲ ﻣﺴ ِﲑ ِﻩ ﺑﺎﻟﻠﻴﻞ ﳌﱠﺎ ﻣﺎ ﹶﻝ ﻋﻦ ﺭﺍﺣِﻠﺘﻪ ،ﻗﺎﻝ ) :ﺣ ِﻔ ﹶﻈ ﺖ ِﺑ ِﻪ ﻧِﺒﻴﻪ().(٣ ﺣ ِﻔ ﹶﻈ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﺻِﻨ ﻊ ﺇﻟﻴ ِﻪ ﻣ ﻌﺮﻭﻑ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟﻔﹶﺎ ِﻋِﻠ ِﻪ :ﺟﺰﺍ ﻙ ﺍﷲ ﺧﻴ ﺮﺍﹰ ،ﹶﻓ ﹶﻘ ﺪ ﹶﺃﺑﹶﻠ ﹶﻎ ﰲ ﺍﻟﱠﺜﻨﺎ ِﺀ().(٤ ﻚﰲ ﻭﺍﺳﺘﻘﺮﺽ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰉ ﺭﺑﻴﻌﺔ ﻣﺎﻻﹰ ،ﰒ ﻭﻓﱠﺎﻩ ﺇﻳﺎﻩ ،ﻭﻗﺎﻝ) :ﺑﺎ ﺭ ﻙ ﺍﷲ ﹶﻟ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٣٨٠٣ﻭﺍﺑﻦ ﺍﻟﺴﲏ ).(٣٨٠ ) (٢ﺍﻟﺒﺨﺎﺭﻱ ).(٢٠٨/١٣ ،١٥٥/١) ،(٢١٤/١ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٦٨١ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٠٣٦
٢٨٦ ﳊ ﻤﺪ ﻭﺍﻷﺩﺍ ُﺀ().(١ ﻒﺍﹶ ﺴﹶﻠ ِ ﻚ ﻭﻣﺎِﻟﻚ ،ﺇﻧﻤﺎ ﺟﺰﺍ ُﺀ ﺍﻟ ﺃ ﻫِﻠ ﺻﻨ ِﻢ ﺩﻭﺱ ،ﺑ ﺮ ﻙ ﻋﻠﹶﻰ ﺧﻴ ِﻞ ﺼ ِﺔ : ﳋﹶﻠ ﺠﻠِﻰ ﻣِﻦ ﺫِﻯ ﺍ ﹶ ﻭﳌﱠﺎ ﺃﺭﺍ ﺣﻪ ﺟﺮِﻳ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒ ﺕ).(٢ ﺲ ﻣﺮﺍ ٍ ﹶﻗﺒِﻴﹶﻠِﺘ ِﻪ ﹶﺃﺣﻤﺲ ﻭ ِﺭﺟﺎِﻟﻬﺎ ﺧ ﻤ )(٣ ﻭﻛﺎﻥ ج ﺇﺫﺍ ﺃﹸﻫﺪﻳﺖ ﺇﻟﻴﻪ ﻫﺪﻳ ﹲﺔ ﻓﻘﺒﻠﻬﺎ ،ﻛﺎﻓﺄ ﻋﻠﻴﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻨﻬﺎ ،ﻭﺇﻥ ﺭ ﺩﻫﺎ ﺼﻴ ِﺪ) :ﺇﻧﺎ ﹶﻟ ﻢ ﺤ ﻢ ﺍﻟ ﺐ ﺍﺑﻦ ﺟﺜﱠﺎﻣ ﹶﺔ ﳌﺎ ﹶﺃ ﻫﺪﻯ ﺇﹶﻟﻴ ِﻪ ﹶﻟ ﺼ ﻌ ِ ﺍﻋﺘ ﹶﺬ ﺭ ﺇﱃ ﻣ ﻬﺪِﻳﻬﺎ ،ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ ج ﻟِﻠ ﻚ ﺇ ﱠﻻ ﺃﻧﺎ ﺣ ﺮ ﻡ() (٤ﻭﺍﻟﻠﱠﻪ ﺃﻋﻠ ﻢ. ﻧ ﺮﺩ ﻩ ﻋﹶﻠﻴ ﻓﺼﻞ ﻓﻲ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣَﻦ ﺳﻤﻊ ﻧﻬﻴﻖ اﻟﺤﻤﺎر أو ﺻﻴﺎح اﻟ ﱢﺪﻳَﻜﺔ
ﺸﻴﻄﹶﺎ ِﻥ ﺍﻟ ﺮﺟِﻴﻢ، ﳊﻤﺎ ِﺭ ﺃﻥ ﻳﺘﻌ ﻮﺫﹸﻭﺍ ﺑﺎﻟﻠﱠ ِﻪ ﻣ ﻦ ﺍﻟ ﻭﺃﻣﺮ -ج -ﹸﺃﻣﺘﻪ ﺇﺫﺍ ﺳ ِﻤﻌﻮﺍ ﻧﻬِﻴ ﻖ ﺍ ِ ﻀِﻠ ِﻪ).(٥ ﺴﹶﺄﻟﹸﻮﺍ ﺍﷲ ِﻣ ﻦ ﹶﻓ ﺡ ﺍﻟ ﺪﻳ ﹶﻜﺔِ ،ﹶﺃ ﹾﻥ ﻳ ﺻﻴﺎ ﻭﺇﺫﹶﺍ ﺳ ِﻤﻌﻮﺍ ِ )(٦ ﳊﺮِﻳﻖ ،ﻓﹶﺈ ﱠﻥ ﺍﻟﺘ ﹾﻜِﺒ ﲑ ﻳ ﹾﻄ ِﻔﺌﹸﻪ . ﻭﻳﺮﻭﻯ ﻋﻨﻪ ج ﺃﻧﻪ ﹶﺃ ﻣ ﺮﻫﻢ ﺑﺎﻟﺘ ﹾﻜِﺒ ِﲑ ِﻋﻨ ﺪ ﺭﺅﻳﺔ ﺍ ﹶ ﺴﻬﻢ ِﻣ ﻦ ِﺫ ﹾﻛ ِﺮ ﺍﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭﻗﺎﻝ) :ﻣﺎ ِﻣ ﻦ ﺠِﻠ ﺨﻠﹸﻮﺍ ﻣ ﺲ ﺃﻥ ﻳ ﻭﻛﺮﻩ ج ﻷَﻫﻞ ﺍﻠ ِ )(٧ ﺲ ﻻ ﻳ ﹾﺬﻛﹸﺮﻭ ﹶﻥ ﺍﷲ ﻓﻴ ِﻪ ﺇ ﱠﻻ ﻗﹶﺎﻣﻮﺍ ﻋ ﻦ ِﻣﹾﺜ ِﻞ ﺟِﻴﻔ ِﺔ ﺍﳊِﻤﺎ ِﺭ( . ﺠِﻠ ٍ ﹶﻗ ﻮ ٍﻡ ﻳﻘﻮﻣﻮ ﹶﻥ ِﻣ ﻦ ﻣ ﺖ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﷲ ِﺗ ﺮﺓﹲ ،ﻭ ﻣ ِﻦ ﺍﺿﻄﺠﻊ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﹶﻗ ﻌ ﺪ ﻣﻘﻌﺪﹰﺍ ﱂ ﻳﺬﻛﹸ ِﺮ ﺍﷲ ﻓِﻴ ِﻪ ﻛﹶﺎﻧ ﻣﻀﺠﻌﹰﺎ ﻻ ﻳﺬﻛ ﺮ ﺍﷲ ﻓﻴﻪ ،ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ِﺗ ﺮ ﹲﺓ().(٨ ﻭﺍﻟﺘ ﺮ ﹸﺓ :ﺍﳊﺴﺮﺓ. )(٩ ﺖ ﻋﹶﻠﻴ ِﻪ ِﺗ ﺮ ﹲﺓ( . ﻚ ﹶﺃ ﺣ ﺪ ﹶﻃﺮِﻳﻘﹰﺎ ﹶﻟ ﻢ ﻳ ﹾﺬﻛﹸ ِﺮ ﺍﷲ ﻓِﻴﻪِ ،ﺇ ﱠﻻ ﻛﹶﺎﻧ ﻭﰱ ﻟﻔﻆ) :ﻭﻣﺎ ﺳﹶﻠ ﺲ ﰲ ﻣﺠﻠﺲٍ ،ﹶﻓ ﹶﻜﺜﹸ ﺮ ﻓﻴ ِﻪ ﹶﻟ ﻐ ﹸﻄﻪ ،ﻓﻘﺎﻝ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ﻣﻦ ﳎﻠﺴﻪ: ﻭﻗﺎ ﹶﻝ ج ) :ﻣ ﻦ ﺟﹶﻠ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) ،(٣١٤/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٢٤٢٤ﻭﺃﲪﺪ ).(٣٦/٤ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٣٦٢/٤ﻭﺍﻟﺒﺨﺎﺭﻱ ) ,(٥٨ ،٥٧ ،٥٥/٨ﻭﻣﺴﻠﻢ ).(١٣٧)(٢٤٧٦ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٤٥/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٥٣٦ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٩٥٤ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٨ ،٢٦/٤ﻭﻣﺴﻠﻢ ) ،(١١٩٣ﻭﺍﳌﻮﻃﺄ ).(٣٥٣/١ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٥١/٦ﻭﻣﺴﻠﻢ ).(٢٧٢٩ ) (٦ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ).(٢٩٥ ) (٧ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٨٥٥ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٥٢٧ ،٥١٥ ،٤٩٤ ،٣٨٩/٢ ) (٨ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٨٥٦ﻭﺍﳊﻤﻴﺪﻱ ﰲ ﻣﺴﻨﺪﻩ ).(١١٥٨ ) (٩ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﻟﺴﲏ ) ،(١٧٨ﻭﺃﲪﺪ ) ،(٤٣٢/٢ﻭﺍﳊﺎﻛﻢ ).(٥٥٠/١
٢٨٧ ﺏ ﺇﹶﻟﻴﻚ ،ﺇﻻ ﻏﹸ ِﻔ ﺮ ﹶﻟﻪ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﻭ ﲝ ﻤ ِﺪﻙ ،ﺃ ﺷ ﻬﺪ ﺃ ﹾﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺃﻧﺖ ،ﺃ ﺳﺘ ﻐ ِﻔﺮ ﻙ ﻭﹶﺃﺗﻮ ﺳﺒﺤﺎﻧ ﻚ().(١ ﺠﻠِﺴﻪ ﹶﺫِﻟ ﻣﺎ ﻛﺎ ﹶﻥ ﰲ ﻣ ﻚ ﺇﺫﹶﺍ ﺃﺭﺍ ﺩ ﺃ ﹾﻥ ﻭﰱ )ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ( ﻭ)ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ( ﺃﻧﻪ ج ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ ﺫِﻟ ﺖ ﺗﻘﹸﻮﻟﹸﻪ ﻓِﻴﻤﺎ ﻚ ﹶﻟﺘﻘﹸﻮ ﹸﻝ ﹶﻗ ﻮ ﹰﻻ ﻣﺎ ﻛﹸﻨ ﺠِﻠﺲِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ ﺭ ﺟ ﹲﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ؛ ﺇﻧ ﻳﻘﹸﻮ ﻡ ِﻣ ﻦ ﺍﹾﻟ ﻤ )(٢ ﺲ( . ﺠِﻠ ِ ﻚ ﹶﻛﻔﱠﺎﺭ ﹲﺓ ِﻟﻤﺎ ﻳﻜﹸﻮ ﹸﻥ ﰲ ﺍ ﹶﳌ ﻣﻀﻰ .ﻗﺎﻝ ) :ﹶﺫِﻟ ﻓﺼﻞ ﻓﻲ ﻣﺎ ﻳﻘﻮل ﻣَﻦ ﺷﻜﺎ اﻷرق ﺑﺎﻟﻠﻴﻞ
ﻚ ﻓﻘﻞ: ﺖ ﺇﱃ ِﻓﺮﺍ ِﺷ ﻕ ﺑﺎﻟﻠﻴﻞ ،ﻓﻘﺎﻝ ﻟﻪ) :ﺇﺫﹶﺍ ﺃ ﻭﻳ ﻭﺷﻜﻰ ﺇﻟﻴﻪ ﺧﺎﻟ ﺪ ﺑ ﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻷﺭ ﺏ ﺴﺒ ِﻊ ﻭﻣﺎ ﹶﺃﹶﻗﱠﻠﺖ ،ﻭ ﺭ ﲔ ﺍﻟ ﺿ ﺏ ﺍ َﻷ ﺭ ِ ﺴﺒ ِﻊ ﻭﻣﺎ ﹶﺃ ﹶﻇﱠﻠﺖ ،ﻭ ﺭ ﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟ ﺍﻟﱠﻠ ﻬﻢ ﺭ ﻁ ﹶﺃ ﺣ ﺪ ﻚ ﹸﻛﱢﻠﻬِﻢ ﺟﻤﻴﻌﹰﺎ ِﻣ ﻦ ﺃ ﹾﻥ ﻳ ﹾﻔﺮ ﹶ ﺿﱠﻠﺖ ،ﹸﻛ ﻦ ﱃ ﺟﺎﺭﹰﺍ ِﻣ ﻦ ﺷ ﺮ ﺧﻠﹾﻘ ﺸﻴﺎﻃِﲔ ﻭﻣﺎ ﹶﺃ ﺍﻟ )(٣ ﺖ( . ِﻣﻨﻬﻢ ﻋﹶﻠﻰ ،ﹶﺃ ﻭ ﹶﺃ ﹾﻥ ﻳﻄﹾﻐﻰ ﻋﹶﻠﻰ ،ﻋ ﺰ ﺟﺎ ﺭﻙ ،ﻭ ﺟﻞﱠ ﺛﹶﻨﺎﺅﻙ ،ﻭ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺃﻧ ﻀِﺒ ِﻪ ﻭ ِﻣ ﻦ ﺷ ﺮ ﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺔ ِﻣ ﻦ ﹶﻏ ﻭﻛﺎﻥ ج ﻳ ﻌﻠﱢ ﻢ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺍﻟﻔﺰﻉ) :ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﹶﻜِﻠﻤﺎ ِ ﺤﻀﺮﻭﻥ().(٤ ﺸﻴﺎﻃِﲔ ،ﻭﺃ ﹾﻥ ﻳ ﺕ ﺍﻟ ﻋﺒﺎﺩﻩ ،ﻭﻣﻦ ﺷ ﺮ ﻫ ﻤﺰﺍ ِ ﻚ ﺖ ﺇﱃ ِﻓﺮﺍ ِﺷ ﻼ ﺷﻜﹶﻰ ﺇﹶﻟﻴ ِﻪ ج ﺃﻧﻪ ﻳﻔﺰﻉ ﰲ ﻣﻨﺎﻣِﻪ ،ﻓﻘﺎﻝ) :ﺇﺫﹶﺍ ﺃ ﻭﻳ ﻭﻳﺬﻛﺮ ﺃﻥ ﺭﺟ ﹰ ﻓﻘﻞ (...ﰒ ﺫﻛﺮﻫﺎ ،ﻓﻘﺎﳍﺎ ﻓﺬﻫﺐ ﻋﻨﻪ. ﻓﺼﻞ ﻓﻲ أﻟﻔﺎظ آﺎن ج َﻳ ْﻜ َﺮ ُﻩ أن ُﺗﻘَﺎل
ﺖ).(٥ ﺴ ﺖ ﻧ ﹾﻔﺴِﻰ ،ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ :ﹶﻟ ِﻘ ﺖ ﻧ ﹾﻔﺴِﻰ ،ﹶﺃ ﻭ ﺟﺎ ﺷ ﹶﻓ ِﻤﻨﻬﺎ :ﺃﻥ ﻳﻘﻮﻝ :ﺧﺒﹶﺜ ﺐ ﹶﻛﺮﻣﺎﹰ ،ﻧﻬﻰ ﻋ ﻦ ﺫِﻟﻚ ،ﻭﻗﺎﻝ) :ﻻ ﺗﻘﹸﻮﻟﹸﻮﺍ :ﺍﻟ ﹶﻜ ﺮﻡ، ﺠ ﺮ ﺍﻟ ِﻌﻨ ِ ﺴﻤﻰ ﺷ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳ )(٦ ﳊﺒﻠ ﹸﺔ( . ﻭﹶﻟ ِﻜ ﻦ ﻗﹸﻮﻟﹸﻮﺍ :ﺍﻟ ِﻌﻨﺐ ﻭﺍ ﹶ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٤٢٩ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٨٥٩ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٨٥٩ﻭﺍﳊﺎﻛﻢ ).(٥٣٧/١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٣٥١٨ ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٨١/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٨٩٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٥١٩ﻭﺍﺑﻦ ﺍﻟﺴﲏ ).(٧٥٣ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٦٥/١٠ﻭﻣﺴﻠﻢ ) ،(٢٢٥٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٤٩٧٩) ،(٤٩٧٨ ) (٦ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٢٤٨
٢٨٨ ﺱ .ﻭﻗﺎﻝ) :ﺇﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﺫِﻟﻚ ،ﹶﻓﻬ ﻮ ﺃ ﻫﹶﻠﻜﹸﻬ ﻢ().(١ ﻚ ﺍﻟﻨﺎ ﻭﻛﺮِﻩ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺍﻟﺮﺟ ﹸﻞ :ﻫﻠ ﻭﰱ ﻣﻌﲎ ﻫﺬﺍ :ﻓﺴﺪ ﺍﻟﻨﺎﺱ ،ﻭﻓﺴﺪ ﺍﻟﺰﻣﺎ ﹸﻥ ﻭﳓﻮ ﻩ. ﻭﻰ ﺃﻥ ﻳﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺷﺎ َﺀ ﺍﷲ ،ﻭﺷﺎ َﺀ ﻓﹸﻼﻥﹲ ،ﺑ ﹾﻞ ﻳﻘﹶﺎ ﹸﻝ :ﻣﺎ ﺷﺎ َﺀ ﺍﷲ ،ﹸﺛﻢ ﺷﺎ َﺀ ﻓﹸﻼﻥﹲ، ﷲ ِﻧ ﺪﺍﹰ؟ ،ﻗﻞ :ﻣﺎ ﺷﺎ َﺀ ﺍﷲ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ ﺭ ﺟ ﹲﻞ :ﻣﺎ ﺷﺎ َﺀ ﺍﷲ ﻭ ِﺷﹾﺌﺖ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﹶﺃ ﺟ ﻌ ﹾﻠﺘﻨِﻰ ِ ﻭ ﺣ ﺪﻩ.(٢)( ﻭﰱ ﻣﻌﲎ ﻫﺬﹶﺍ :ﻟﻮﻻ ﺍﷲ ﻭﻓﻼﻥﹲ ،ﳌﺎ ﻛﺎ ﹶﻥ ﻛﺬﺍ ،ﺑﻞ ﻫﻮ ﺃﻗﺒ ﺢ ﻭﺃﻧﻜﺮ ،ﻭﻛﺬﻟﻚ :ﺃﻧﺎ ﺐ ﻓﻼﻥ ،ﻭﺃﻧﺎ ﻣﺘﻜِﻞ ﻋﻠﻰ ﺴ ِ ﺐ ﺍﷲ ﻭ ﺣ ﺴ ِ ﺑﺎﻟﻠﱠ ِﻪ ﻭﺑﻔﹸﻼﻥ ،ﻭﺃﻋﻮ ﹸﺫ ﺑﺎﻟﻠﱠ ِﻪ ﻭﺑﻔﹸﻼﻥ ،ﻭﺃﻧﺎ ﰲ ﺣ ﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ. ﺍﷲ ﻭﻋﻠﻰ ﻓﻼﻥ ،ﻓﻘﺎﺋ ﹸﻞ ﻫﺬﺍ ،ﻗﺪ ﺟﻌﻞ ﻓﻼﻧﹰﺎ ِﻧ ﺪﹰﺍ ِ )(٣ ﻀ ِﻞ ﺍﷲ ﻭ ﺭﺣﻤﺘ ِﻪ . ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﺎﻝ :ﻣ ِﻄﺮﻧﺎ ﺑﻨ ﻮ ِﺀ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﺑﻞ ﻳﻘﹸﻮ ﹸﻝ :ﻣ ِﻄ ﺮﻧﺎ ِﺑ ﹶﻔ ﻒ ِﺑ ﻐﻴ ِﺮ ﺍﷲ ﹶﻓ ﹶﻘ ﺪ ﻒ ﺑﻐﲑ ﺍﷲ .ﺻ ﺢ ﻋﻨﻪ -ج -ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ﻦ ﺣﹶﻠ ﻭﻣﻨﻬﺎ :ﺃﻥ ﳛِﻠ ﹶﺃ ﺷ ﺮ ﻙ().(٤ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺣِﻠ ِﻔ ِﻪ :ﻫﻮ ﻳﻬﻮﺩِﻯ ،ﺃﻭ ﻧﺼﺮﺍﱏ ،ﺃﻭ ﻛﺎﻓﺮ ،ﺇﻥ ﻓﻌﻞ ﻛﺬﺍ).(٥ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻟِﻤﺴﻠ ٍﻢ :ﻳﺎ ﻛﹶﺎِﻓﺮ.(٦) ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻟﻠﺴﻠﻄﺎﻥ :ﻣِﻠﻚ ﺍ ﹸﳌﻠﹸﻮ ِﻙ) .(٧ﻭﻋﻠﻰ ﻗﻴﺎﺳﻪ :ﻗﺎﺿﻰ ﺍﻟﻘﻀﺎﺓ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺴﻴ ﺪ ﻟِﻐﻼﻣﻪ ﻭﺟﺎﺭِﻳﺘﻪ :ﻋﺒﺪِﻯ ،ﻭﺃ ﻣﺘِﻰ ،ﻭﻳﻘﻮﻝ ﺍﻟﻐﻼ ﻡ ﻟﺴﻴﺪﻩ: ﺭﰉ ،ﻭﻟﻴﻘﹸﻞ ﺍﻟﺴﻴ ﺪ :ﹶﻓﺘﺎﻯ ﻭﻓﺘﺎﺗﻰ ،ﻭﻟﻴﻘﹸ ِﻞ ﺍﻟﻐﻼ ﻡ :ﺳﻴﺪﻯ ﻭﺳﻴﺪﺗﻰ).(٨ ﺖ ِﺑﻪِ ،ﻭﻳﻌﻮ ﹸﺫ ﺐ ﺍﻟﺮﻳ ِﺢ ﺇﺫﹶﺍ ﻫﺒﺖ ،ﺑﻞ ﻳﺴﺄ ﹸﻝ ﺍﷲ ﺧﻴ ﺮﻫﺎ ،ﻭ ﺧﻴ ﺮ ﻣﺎ ﺃﹸ ﺭ ِﺳﹶﻠ ﻭﻣﻨﻬﺎ :ﺳ ﺑﺎﻟﻠﱠ ِﻪ ِﻣ ﻦ ﺷ ﺮﻫﺎ ﻭﺷﺮ ﻣﺎ ﺃﹸﺭﺳﻠﺖ ﺑﻪ).(٩ ) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٦٢٣ ) (٢ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٨٣ ،٢٢٤ ،٢١٤/١ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٣٤ ،٤٣٣/٢ﻭﻣﺴﻠﻢ ).(٧١ ) (٤ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(١٢٥ ،٩٨ ،٨٧ ،٦٩ ،٦٧ ،٣٤/٢ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٥٣٥ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٢٥٨ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٦/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢١٠٠ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٢٨/١٠ﻭﻣﺴﻠﻢ ).(٦٠ ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٨٦/١٠ﻭﻣﺴﻠﻢ ) ،(٢١٤٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٦١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٨٢٩ ) (٨ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٣١/٥ﻭﻣﺴﻠﻢ ).(٢٢٤٩ ) (٩ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٢٥٣ﻭﺃﲪﺪ ) ،(٤٣٧ ،٤٠٩ ،٢٦٨ ،٢٥٠/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥٠٩٧
٢٨٩ ﳊﻤﻰ ،ﻰ ﻋﻨﻪ ،ﻭﻗﺎﻝ) :ﺇﻧﻬﺎ ﺗ ﹾﺬ ِﻫﺐ ﺧﻄﹶﺎﻳﺎ ﺑﻨِﻰ ﺁ ﺩﻡ ،ﻛﻤﺎ ﻳ ﹾﺬ ِﻫﺐ ﺐﺍﹸ ﻭﻣﻨﻬﺎ :ﺳ ﳊﺪِﻳ ِﺪ().(١ ﺚﺍ ﹶ ﺍﻟ ِﻜﻴﺮ ﺧﺒ ﹶ ﺴﺒﻮﺍ ﺍﻟﺪﻳﻚ ،ﹶﻓﺈﻧ ﻪ ﻭﻣﻨﻬﺎ :ﺍﻟﻨﻬ ﻰ ﻋﻦ ﺳﺐ ﺍﻟﺪﻳﻚِ ،ﺻ ﺢ ﻋﻨﻪ ج ﺃﻧﻪ ﻗﺎﻝ) :ﻻ ﺗ ﻳﻮِﻗﻆﹸ ﻟﻠﺼﻼ ِﺓ().(٢ ﻭﻣﻨﻬﺎ :ﺍﻟﺪﻋﺎﺀ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﺍﻟﺘ ﻌﺰﻯ ﺑﻌﺰﺍﺋﻬﻢ) ،(٣ﻛﺎﻟ ﺪﻋﺎﺀ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﺐ ﻟِﻠﻤﺬﺍﻫﺐ ،ﻭﺍﻟﻄﺮﺍِﺋﻖِ ،ﻭﺍﳌﺸﺎﻳﺦ ،ﻭﺗﻔﻀﻴ ﹸﻞ ﻭﺍﻟﻌﺼِﺒﻴﺔ ﳍﺎ ﻭﻟﻸﻧﺴﺎﺏ ،ﻭﻣﺜﻠ ﻪ ﺍﻟﺘﻌﺼ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺑﺎﳍﻮﻯ ﻭﺍﻟﻌﺼﺒﻴﺔ ،ﻭﻛﻮﻧ ﻪ ﻣﻨﺘﺴﺒﹰﺎ ﺇﻟﻴﻪ ،ﻓﻴﺪﻋﻮ ﺇﱃ ﺫﻟﻚ ،ﻭﻳﻮﺍﱃ ﻋﻠﻴﻪ، ﻭﻳﻌﺎﺩِﻯ ﻋﻠﻴﻪ ،ﻭﻳ ِﺰﻥﹸ ﺍﻟﻨﺎﺱ ﺑﻪ ،ﹸﻛﻞﱡ ﻫﺬﺍ ﻣِﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ. ﻆ ﺍﻟ ِﻌﺸﺎﺀ. ﺠﺮ ﻓﻴﻬﺎ ﻟﻔ ﹸ ﻭﻣﻨﻬﺎ :ﺗﺴﻤﻴ ﹸﺔ ﺍﻟ ِﻌﺸﺎﺀ ﺑِﺎﻟ ﻌﺘ ﻤ ِﺔ) (٤ﺗﺴﻤﻴﺔ ﻏﺎﻟﺒﺔ ﻳﻬ ﺨِﺒ ﺮ ﺴﻠِﻢ) ،(٥ﻭﺃﻥ ﻳﺘﻨﺎﺟﻰ ﺍﺛﻨﺎ ِﻥ ﺩﻭ ﹶﻥ ﺍﻟﺜﱠﺎﻟِﺚ) .(٦ﻭﺃﻥ ﺗ ﺏ ﺍ ﹸﳌ ﻭﻣﻨﻬﺎ :ﺍﻟﻨﻬ ﻰ ﻋﻦ ِﺳﺒﺎ ِ ﺍﳌﺮﺃ ﹸﺓ ﺯ ﻭﺟﻬﺎ ِﺑ ﻤﺤﺎ ِﺳ ِﻦ ﺍﻣﺮﺃ ٍﺓ ﹸﺃ ﺧﺮﻯ).(٧ ﺖ().(٨ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮ ﹶﻝ ﰲ ﺩﻋﺎﺋﻪ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ﺮ ﱃ ﺇ ﹾﻥ ِﺷﹾﺌﺖ ،ﻭﺍ ﺭ ﺣ ﻤﻨِﻰ ﺇ ﹾﻥ ِﺷﹾﺌ ﻒ).(٩ ﳊِﻠ ِ ﻭﻣﻨﻬﺎ :ﺍﻹﻛﺜﺎ ﺭ ِﻣ ﻦ ﺍ ﹶ ﺴﻤﺎﺀ. ﻭﻣﻨﻬﺎ :ﻛﺮﺍﻫ ﹸﺔ ﺃﻥ ﻳﻘﻮﻝ :ﹶﻗ ﻮﺱ ﹸﻗﺰﺡ) ،(١٠ﻟِﻬﺬﹶﺍ ﺍﻟﺬﻯ ﻳﺮﻯ ﰲ ﺍﻟ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺴﺄﻝ ﺃﺣﺪﹰﺍ ِﺑﻮﺟ ِﻪ ﺍﷲ).(١١ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺴ ﻤ ﻰ ﺍﳌﺪﻳﻨﺔ ﺑﻴﺜﺮﺏ).(١ ) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٥٧٥ ) (٢ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،(١٩٣/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٥١٠١ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٣٦ ،١٣٣/٥ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ) ،(٩٦٤)(٩٦٣ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ).(٢/٢٧/١ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٦٤٤ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٠٣/١ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٦٩ ،٦٨/١١ﻭﻣﺴﻠﻢ ).(٢١٨٣ ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٦٩/٩ ) (٨ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١١٨/١١ﻭﻣﺴﻠﻢ ).(٢٦٧٩ ) (٩ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٦٠٧ ) (١٠ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ).(٣٠٩/٢ ) (١١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٦٧١
٢٩٠ ﺏ ﺍﻣﺮﺃﺗﻪ) ،(٢ﺇﻻ ﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺴﺄ ﹶﻝ ﺍﻟﺮﺟ ﹸﻞ ﻓﻴﻢ ﺿ ﺮ ﺖ ﺍﻟﻠﱠﻴ ﹶﻞ ﹸﻛﱠﻠ ﻪ).(٣ ﺖ ﺭﻣﻀﺎ ﹶﻥ ﹸﻛﱠﻠﻪ ،ﺃﻭ ﻗﻤ ﺻ ﻤ ﻭﻣﻨﻬﺎ :ﺃ ﹾﻥ ﻳﻘﻮﻝ : ﻓﺼﻞ ﻓﻲ آﺮاهﺔ اﻹﻓﺼﺎح ﻋﻦ اﻷﺷﻴﺎء اﻟﺘﻰ ﻳﻨﺒﻐﻰ اﻟﻜﻨﺎﻳﺔ ﻋﻨﻬﺎ ﺑﺄﺳﻤﺎﺋﻬﺎ اﻟﺼﺮﻳﺤﺔ
ﺡ ﻋ ِﻦ ﺍﻷﺷﻴﺎ ِﺀ ﺍﻟﱴ ﻳﻨﺒﻐﻰ ﺍﻟﻜﻨﺎﻳ ﹸﺔ ﻋﻨﻬﺎ ﺑﺄﲰﺎﺋﻬﺎ ﻅ ﺍﳌﻜﺮﻭ ﻫ ِﺔ ﺍﻹﻓﺼﺎ ﻭﻣﻦ ﺍﻷﻟﻔﺎ ِ ﺍﻟﺼﺮﳛﺔ: ﻒ ﺳﻨﺔ ...ﻭﳓﻮ ﺖ ﺃﻟ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮ ﹶﻝ :ﺃﻃﺎ ﹶﻝ ﺍﷲ ﺑﻘﺎﺀَﻙ ،ﻭﺃﺩﺍ ﻡ ﺃﻳﺎ ﻣﻚ ،ﻭﻋِﺸ ﺫﻟﻚ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺼﺎِﺋﻢ :ﻭﺣ ﻖ ﺍﻟﺬﻯ ﺧﺎﺗِﻤﻪ ﻋﻠﻰ ﻓ ِﻢ ﺍﻟﻜﺎﻓﺮ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮﻝ ﻟﻠ ﻤﻜﹸﻮﺱ :ﺣﻘﻮﻗﹰﺎ .ﻭﺃﻥ ﻳﻘﻮﻝ ِﻟﻤﺎ ﻳﻨ ِﻔﻘﹸﻪ ﰲ ﻃﺎﻋ ِﺔ ﺍﷲ :ﹶﻏ ِﺮ ﻣﺖ ﺃﻭ ﺖ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﹰﻻ ﻛﺜﲑﹰﺍ. ﺴ ﺮﺕ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﻭﺃﻥ ﻳﻘﻮ ﹶﻝ :ﺃﻧﻔﻘ ﺧ ِ ﷲ ﻛﺬﹶﺍ ،ﻭﺣﺮﻡ ﺍﷲ ﻛﺬﺍ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ،ﻭﺇﳕﺎ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺍﳌﻔﱴ :ﺃﺣ ﱠﻞ ﺍ ُ ﺺ ﺑﺘﺤﺮﳝﻪ. ﻳﻘﻮﻟﹸﻪ ﻓﻴﻤﺎ ﻭﺭﺩ ﺍﻟﻨ ﺴ ﻤ ﻰ ﺃﺩﻟ ﹶﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴـﻨﺔ ﻇﻮﺍ ِﻫ ﺮ ﻟﻔﻈﻴﺔ ﻭﳎﺎﺯﺍﺕٍ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳ ﺗ ﲔ ﻑ ﺇﱃ ﺫﻟﻚ ﺗﺴﻤﻴﺔ ﺷﺒ ِﻪ ﺍﳌﺘﻜﻠﻤ ﺴ ِﻘﻂﹸ ﺣﺮﻣﺘﻬﺎ ﻣِﻦ ﺍﻟﻘﻠﻮﺏ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﺃﺿﺎ ﺼ ﹶﻞ ﺎﺗﲔ ﺍﻟﺘﺴﻤﻴﺘﲔ ﻣِﻦ ﻓﺴﺎﺩ ﰲ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻗﹶﻮﺍ ِﻃ ﻊ ﻋﻘﻠﻴﺔ ،ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻛﻢ ﺣ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﺩﻳﺎﻥ ،ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ. ﻓﺼﻞ ﻓﻲ آﺮاهﺔ أن ﻳُﺤﺪﱢث اﻟﺮﺟﻞ ﺑﺠِﻤﺎع أهﻠﻪ وﻣﺎ ﻳﻜﻮن ﺑﻴﻨﻪ وﺑﻴﻨﻬﺎ
ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺤﺪﺙ ﺍﻟﺮﺟ ﹸﻞ ِﲜﻤﺎﻉ ﺃﻫﻠﻪ ،ﻭﻣﺎ ﻳﻜﻮ ﹸﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ) ،(٤ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺴ ﹶﻔﹶﻠﺔﹸ. ﺍﻟ =
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٧٥/٤ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢١٤٧ﻭﺃﲪﺪ ) ،(١٢٢ﻭﺍﻟﻄﻴﺎﻟﺴﻲ ﺹ) ،(١٠ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٩٦٨ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٤١٥ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ) ،(١٤٣٧ﻭﺃﲪﺪ ) ،(٦٩/٣ﻭﺍﺑﻦ ﺍﻟﺴﲏ ) ،(٦١٩ﻭﺍﻟﺒﻴﻬﻘﻲ ).(١٩٤ ،١٩٣/٧
٢٩١ ﻭﳑﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﻷﻟﻔﺎﻅ :ﺯﻋﻤﻮﺍ) ،(١ﻭﺫﻛﺮﻭﺍ ،ﻭﻗﺎﻟﻮﺍ ...ﻭﳓﻮﻩ. ﻭﳑﺎ ﻳﻜﺮﻩ ﻣﻨﻬﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﺴﻠﻄﺎﻥ :ﺧﻠﻴﻔ ﹸﺔ ﺍﷲ ،ﺃﻭ ﻧﺎِﺋﺐ ﺍﷲ ﰲ ﺃﺭﺿﻪ ،ﻓﺈﻥ ﺍﳋﻠﻴﻔﺔ ﺐ ﰲ ﺃﻫﻠﻪِ ،ﻭﻭﻛﻴ ﹸﻞ ﺐ ﺇﳕﺎ ﻳﻜﻮ ﹸﻥ ﻋﻦ ﻏﺎﺋﺐ ،ﻭﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻴﻔ ﹸﺔ ﺍﻟﻐﺎِﺋ ِ ﻭﺍﻟﻨﺎﺋ ﻋﺒﺪﻩ ﺍﳌﺆﻣﻦ. ﻓﺼﻞ
ﻓﻲ اﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻃﻐﻴﺎن )أﻧﺎ( ،و)ﻟﻰ( ،و)ﻋﻨﺪى( ﻅ ﻭﻟﻴﺤﺬﺭ ﹸﻛ ﱠﻞ ﺍﳊﺬﺭ ﻣﻦ ﻃﻐﻴﺎﻥ )ﺃﻧﺎ( ،ﻭ)ﱃ( ،ﻭ)ﻋﻨﺪﻯ( ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻟﻔﺎ ﹶ ﺍﻟﺜﻼﺛ ﹶﺔ ﺍﺑﺘﻠﻰ ﺎ ﺇﺑﻠﻴﺲ ،ﻭﻓﺮﻋﻮﻥ ،ﻭﻗﺎﺭﻭﻥ :ﻓـ ﴿ﺃﻧﺎ ﺧﻴ ﺮ ِﻣﻨﻪ] ﴾ﺍﻷﻋﺮﺍﻑ] [١٢ :ﺹ: ﺼ ﺮ﴾ ]ﺍﻟﺰﺧﺮﻑ [٥١ :ﻟﻔﺮﻋﻮﻥ ،ﻭ﴿ﺇﻧﻤﺎ ﺃﹸﻭﺗِﻴﺘ ﻪ ﻋﻠﹶﻰ ِﻋ ﹾﻠ ٍﻢ ﻚ ِﻣ [٧٦ﻹﺑﻠﻴﺲ ،ﻭ﴿ﻟِﻰ ﻣ ﹾﻠ ﺿﻌﺖ )ﺃﻧﺎ( ﰲ ﻗﻮﻝ ﺍﻟﻌﺒﺪ :ﺃﻧﺎ ﺍﻟﻌﺒ ﺪ ِﻋﻨﺪِﻯ﴾ ]ﺍﻟﻘﺼﺺ [٧٨ :ﻟﻘﺎﺭﻭﻥ .ﻭﺃﺣﺴ ﻦ ﻣﺎ ﻭ ِ ﺍﳌﺬﻧﺐ ،ﺍﳌﺨﻄﺊ ،ﺍﳌﺴﺘﻐﻔﺮ ،ﺍﳌﻌﺘﺮِﻑ ...ﻭﳓﻮﻩ .ﻭ)ﱃ( ،ﰲ ﻗﻮﻟﻪ :ﱃ ﺍﻟﺬﻧﺐ ،ﻭﱃ ﺍﳉﹸﺮﻡ ،ﻭﱃ ﺍﳌﺴﻜﻨﺔﹸ ،ﻭﱃ ﺍﻟﻔﻘ ﺮ ﻭﺍﻟﺬﻝ .ﻭ)ﻋﻨﺪﻯ( ﰲ ﻗﻮﻟﻪ) :ﺍ ﹾﻏ ِﻔ ﺮ ﱃ ِﺟﺪﻯ ،ﻭ ﻫ ﺰﻟِﻰ، ﻚ ِﻋﻨﺪِﻯ().(٢ ﻭ ﺧ ﹶﻄﺌِﻰ ،ﻭ ﻋ ﻤﺪِﻯ ،ﻭ ﹸﻛﻞﱡ ﺫِﻟ
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٩٧٢ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ).(٧٦٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٦٧ ،١٦٥/١١ﻭﻣﺴﻠﻢ ).(٢٧١٩
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ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻟﺠﻬَﺎد واﻟﻤﻐَﺎزى واﻟﺴﱠﺮاﻳَﺎ وَاﻟ ُﺒﻌُﻮث
ﳉﻬﺎﺩ ﺫِﺭﻭ ﹶﺓ ﺳﻨﺎ ِﻡ ﺍﻹﺳﻼﻡ ﻭﹸﻗﺒﺘﻪ ،ﻭﻣﻨﺎ ِﺯﻝﹸ ﺃﻫﻠﻪ ﺃﻋﻠﻰ ﺍﳌﻨﺎﺯﻝ ﰲ ﺍﳉﻨﺔ ،ﻛﻤﺎ ﳌﺎ ﻛﺎﻥ ﺍ ِ ﳍﻢ ﺍﻟﺮﻓﻌ ﹸﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﻬﻢ ﺍ َﻷ ﻋﹶﻠ ﻮ ﹶﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧِﺮﺓِ ،ﻛﺎﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺬﱠﺭﻭ ِﺓ ﺍﻟﻌﻠﻴﺎ ﻣﻨﻪ ،ﻭﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺃﻧﻮﺍﻋﻪ ﹸﻛﻠﱠﻬﺎ ﻓﺠﺎﻫﺪ ﰲ ﺍﻟﻠﱠﻪ ﺣ ﻖ ﺟﻬﺎﺩﻩ ﺑﺎﻟﻘﻠﺐ ،ﻭﺍﳉﹶﻨﺎﻥِ، ﺴﻨﺎﻥِ ،ﻭﻛﺎﻧﺖ ﺳﺎﻋﺎﺗﻪ ﻣﻮﻗﻮﻓ ﹰﺔ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ،ﺑﻘﻠﺒﻪ، ﻭﺍﻟﺪﻋﻮﺓ ،ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﺍﻟﺴﻴﻒِ ،ﻭﺍﻟ ﲔ ﺫِﻛﺮﺍﹰ ،ﻭﺃﻋﻈﻤﻬﻢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻗﺪﺭﹰﺍ. ﻭﻟﺴﺎﻧﻪ ،ﻭﻳﺪﻩ .ﻭﳍﺬﺍ ﻛﺎﻥ ﺃﺭﻓ ﻊ ﺍﻟﻌﺎﹶﻟ ِﻤ ﻭﺃﻣﺮﻩ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺑﺎﳉِﻬﺎﺩ ﻣِﻦ ﺣ ﲔ ﺑﻌﺜﻪ ،ﻭﻗﺎﻝ ﴿ :ﻭﹶﻟ ﻮ ِﺷﹾﺌﻨﺎ ﹶﻟﺒ ﻌﹾﺜﻨﺎ ﰲ ﹸﻛﻞﱢ ﹶﻗ ﺮﻳ ٍﺔ ﻧﺬِﻳﺮﹰﺍ * ﹶﻓ ﹶ ﻼ ﺗِ ﻄ ِﻊ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ﻭﺟﺎ ِﻫ ﺪﻫﻢ ِﺑ ِﻪ ِﺟﻬﺎﺩﹰﺍ ﹶﻛﺒِﲑﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ ،[٥٢-٥١ :ﻓﻬﺬﻩ ﺳﻮﺭﺓ ﻚ ﺟﻬﺎ ﺩ ﺍﳌﻨﺎﻓ ِﻘﲔ، ﻣﻜﻴﺔ ﺃﻣﺮ ﻓﻴﻬﺎ ﲜﻬﺎﺩ ﺍﻟﻜﻔﺎﺭ ،ﺑﺎﳊﹸﺠﺔ ،ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﺗﺒﻠﻴ ِﻎ ﺍﻟﻘﺮﺁﻥ ،ﻭﻛﺬﻟ ﺇﳕﺎ ﻫﻮ ﺑﺘﺒﻠﻴﻎ ﺍ ﹸ ﳊﺠﺔ ،ﻭﺇﻻ ﻓﻬﻢ ﲢﺖ ﻗﻬﺮ ﺃﻫ ِﻞ ﺍﻹﺳﻼﻡ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﻨِﺒ ﻰ ﺟﺎ ِﻫ ِﺪ ﺲ ﺍ ﹶﳌ ِ ﻆ ﻋﹶﻠﻴ ِﻬﻢ ،ﻭ ﻣ ﹾﺄﻭﺍ ﻫ ﻢ ﺟ ﻬﻨﻢ ،ﻭِﺑﹾﺌ ﲔ ﻭﺍ ﹾﻏﹸﻠ ﹾ ﺍﻟ ﹸﻜﻔﱠﺎ ﺭ ﻭﺍ ﹸﳌﻨﺎِﻓ ِﻘ ﺼﲑ] ﴾ﺍﻟﺘﻮﺑﺔ .[٧٣ :ﻓﺠﻬﺎ ﺩ ﺹ ﺍﻷﻣﺔ ،ﻭﻭﺭﺛ ِﺔ ﺍﻟﺮﺳﻞ ،ﻭﺍﻟﻘﺎﺋﻤﻮﻥ ﺐ ﻣِﻦ ﺟﻬﺎﺩ ﺍﻟﻜﻔﺎﺭ ،ﻭﻫﻮ ﺟﻬﺎ ﺩ ﺧﻮﺍ ﺍﳌﻨﺎﻓﻘﲔ ﺃﺻﻌ ﺑﻪ ﺃﻓﺮﺍ ﺩ ﰲ ﺍﻟﻌﺎﻟﹶﻢ ،ﻭﺍﳌﺸﺎ ِﺭﻛﹸﻮﻥ ﻓﻴﻪ ،ﻭﺍﳌﻌﺎﻭﻧﻮﻥ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻷﻗﻠﲔ ﻋﺪﺩﺍﹰ ،ﻓﻬﻢ ﺍﻷﻋﻈﻤﻮﻥ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻗﺪﺭﹰﺍ. ﻭﳌﺎ ﻛﺎﻥ ﻣِﻦ ﺃﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻗﻮ ﹸﻝ ﺍﳊ ﻖ ﻣﻊ ﺷﺪﺓ ﺍﳌﹸﻌﺎ ِﺭﺽِ ،ﻣﺜ ﹶﻞ ﺃﻥ ﺗﺘﻜﻠﻢ ﺑﻪ ﻋﻨﺪ ﻣﻦ ﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﻭﺳﻼ ﻣ ﻪ ﻣِﻦ ﺫﻟﻚ ﺍﳊﻆﱡ ﺍﻷﻭﹶﻓﺮ، ﺗﺨﺎﻑ ﺳﻄﻮﺗ ﻪ ﻭﺃﺫﺍﻩ ،ﻛﺎﻥ ﻟﻠِﺮﺳ ِﻞ ﺻﻠﻮﺍ ﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ ﺃﻛﻤ ﹸﻞ ﺍﳉﻬﺎﺩ ﻭﺃﲤﱡﻪ. ﻭﻛﺎﻥ ﻟﻨﺒﻴﻨﺎ ﺻﻠﻮﺍ ﺕ ﺍﻟﻠﱠﻪ، ﻭﳌﺎ ﻛﺎﻥ ﺟﻬﺎﺩ ﺃﻋﺪﺍ ِﺀ ﺍﻟﻠﱠﻪ ﰲ ﺍﳋﺎﺭﺝ ﻓﺮﻋﹰﺎ ﻋﻠﻰ ﺟﻬﺎ ِﺩ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﰲ ﺫﺍ ِ ﺠ ﺮ ﻣﺎ ﻧﻬﻰ ﺴﻪ ﰲ ﻃﹶﺎ ﻋ ِﺔ ﺍﻟﻠﱠﻪ ،ﻭﺍﳌﹸﻬﺎ ِﺟﺮ ﻣ ﻦ ﻫ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ ﱮ ج) :ﺍﺎ ِﻫﺪ ﻣ ﻦ ﺟﺎ ﻫ ﺪ ﻧ ﹾﻔ ﻼ ﻟﻪ ،ﻓﺈﻧﻪ ﻣﺎ ﺍﻟﻠﱠﻪ ﻋﻨﻪ() .(١ﻛﺎﻥ ﺟﻬﺎ ﺩ ﺍﻟﻨﻔﺲ ﻣ ﹶﻘﺪﻣﹰﺎ ﻋﻠﻰ ِﺟﻬﺎ ِﺩ ﺍﻟﻌﺪ ﻭ ﰲ ﺍﳋﺎﺭﺝ ،ﻭﺃﺻ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢١/٦ﻣﻦ ﺣﺪﻳﺚ ﻓﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ.
٢ ﺖ ﻋﻨﻪ ،ﻭﻳﺤﺎ ِﺭﺑﻬﺎ ﰲ ﺍﻟﻠﱠﻪ ،ﱂ ﺕ ﺑﻪ ،ﻭﺗﺘﺮ ﻙ ﻣﺎ ﻧﻬﻴ ﱂ ﻳﺠﺎ ِﻫ ﺪ ﻧﻔﺴﻪ ﺃ ﻭ ﹰﻻ ﻟِﺘﻔﻌﻞ ﻣﺎ ﹸﺃ ِﻣ ﺮ ﻳﻤ ِﻜﻨﻪ ﺟﻬﺎ ﺩ ﻋﺪﻭﻩ ﰲ ﺍﳋﺎﺭﺝ ،ﻓﻜﻴﻒ ﻳﻤ ِﻜﻨﻪ ﺟﻬﺎ ﺩ ﻋﺪﻭﻩ ﻭﺍﻻﻧﺘﺼﺎﻑ ﻣﻨﻪ ،ﻭﻋﺪﻭﻩ ﻂ ﻋﻠﻴﻪ ،ﱂ ﻳﺠﺎﻫﺪﻩ ،ﻭﱂ ﻳﺤﺎﺭﺑﻪ ﰲ ﺍﻟﻠﱠﻪ ،ﺑﻞ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﺬﻯ ﺑﲔ ﺟﻨﺒﻴﻪ ﻗﺎﻫ ﺮ ﻟﻪ ،ﻣﺘﺴﱢﻠ ﹲ ﺍﳋﺮﻭ ﺝ ﺇﱃ ﻋﺪﻭﻩ ،ﺣﱴ ﻳﺠﺎ ِﻫ ﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳋﺮﻭﺝ. ﺤ ﻦ ﺍﻟﻌﺒ ﺪ ﲜﻬﺎﺩﳘﺎ ،ﻭﺑﻴﻨﻬﻤﺎ ﻋﺪ ﻭ ﺛﺎﻟﺚ ،ﻻ ﳝﻜﻨﻪ ﺟﻬﺎﺩﳘﺎ ﺇﻻ ﻓﻬﺬﺍﻥ ﻋﺪﻭﺍ ِﻥ ﻗﺪ ﺍ ﻣﺘِ ﺨ ﱢﺬﻟﹸﻪ ،ﻭﻳﺮ ِﺟﻒ ﺑﻪ ،ﻭﻻ ﻳﺰﺍ ﹸﻝ ﻂ ﺍﻟﻌﺒ ﺪ ﻋﻦ ﺟﻬﺎﺩﳘﺎ ،ﻭﻳ ﲜﻬﺎﺩﻩ ،ﻭﻫﻮ ﻭﺍﻗﻒ ﺑﻴﻨﻬﻤﺎ ﻳﹶﺜﺒ ﹸ ﺕ ﺍﻟﻠﺬﺍﺕِ ،ﻭﺍﳌﺸﻬﻴﺎﺕ ،ﻭﻻ ﺨﻴﻞ ﻟﻪ ﻣﺎ ﰲ ﺟﻬﺎﺩﳘﺎ ﻣِﻦ ﺍﳌﺸﺎﻕ ،ﻭﺗﺮ ِﻙ ﺍﳊﻈﻮﻅ ،ﻭﻓﻮ ِ ﻳ ﻚ ﺍﻟﻌﺪﻭﻳ ِﻦ ﺇﻻ ﲜﻬﺎﺩﻩ ،ﻓﻜﺎﻥ ﺟﻬﺎﺩﻩ ﻫﻮ ﺍﻷﺻ ﹶﻞ ﳉﻬﺎﺩﳘﺎ ،ﻭﻫﻮ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺠﺎ ِﻫ ﺪ ﹶﺫﻳِﻨ ﺨﺬﹸﻭ ﻩ ﻋﺪ ﻭﹰﺍ﴾ ]ﻓﺎﻃﺮ .[٦ :ﻭﺍﻷﻣﺮ ﺸﻴﻄﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻋ ﺪ ﻭ ﻓﺎﺗ ِ ﺍﻟﺸﻴﻄﺎﻥ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍﻟ ﺑﺎﲣﺎﺫﻩ ﻋﺪﻭﹰﺍ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺍﺳﺘﻔﺮﺍﻍ ﺍﻟﻮﺳﻊ ﰲ ﻣﺤﺎﺭﺑﺘﻪ ﻭﳎﺎﻫﺪﺗﻪ ،ﻛﺄﻧ ﻪ ﻋﺪﻭ ﻻ ﻳ ﹾﻔﺘﺮ ،ﻭﻻ ﻳﻘﺼﺮ ﻋﻦ ﳏﺎﺭﺑﺔ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻋﺪﺩ ﺍﻷﻧﻔﺎﺱ. ﻓﻬﺬﻩ ﺛﻼﺛﺔ ﺃﻋﺪﺍﺀ ،ﺃﹸ ِﻣ ﺮ ﺍﻟﻌﺒ ﺪ ﲟﺤﺎﺭﺑﺘﻬﺎ ﻭﺟﻬﺎﺩﻫﺎ ،ﻭﻗﺪ ﺑﻠﻰ ﲟﺤﺎﺭﺑﺘﻬﺎ ﰲ ﻫﺬﻩ ﺖ ﻋﻠﻴﻪ ﺍﻣﺘﺤﺎﻧﹰﺎ ﻣﻦ ﺍﻟﻠﱠﻪ ﻟﻪ ﻭﺍﺑﺘﻼﺀً ،ﻓﺄﻋﻄﻰ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺒ ﺪ ﻣﺪﺩﹰﺍ ﻭﻋ ﺪ ﹰﺓ ﻭﺃﻋﻮﺍﻧﹰﺎ ﺍﻟﺪﺍﺭ ،ﻭ ﺳﱢﻠ ﹶﻄ ﻼ ﺃﺣ ﺪ ﺍﻟﻔﺮﻳﻘﲔ ﳉﻬﺎﺩِ ،ﻭﺃﻋﻄﻰ ﺃﻋﺪﺍﺀﻩ ﻣﺪﺩﹰﺍ ﻭﻋ ﺪ ﹰﺓ ﻭﺃﻋﻮﺍﻧﹰﺎ ﻭﺳِﻼﺣﺎﹰ ،ﻭﺑ ﹶ ﻭﺳﻼﺣﹰﺎ ﳍﺬﺍ ﺍ ِ ﺤ ﻦ ﻣﻦ ﻳﺘﻮﻻﱠﻩ ،ﻭﻳﺘﻮﻟﱠﻰ ﺭﺳﹶﻠﻪ ﳑﻦ ﺑﺎﻵﺧﺮ ،ﻭﺟﻌﻞ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻓﺘﻨﺔ ِﻟﻴﺒﻠﹸ ﻮ ﺃﺧﺒﺎﺭﻫﻢ ،ﻭﳝﺘ ِ ﺼِﺒﺮﻭﻥﹶ ،ﻭﻛﹶﺎ ﹶﻥ ﺾ ِﻓﺘﻨ ﹰﺔ ﺃﺗ ﻀ ﹸﻜ ﻢ ِﻟﺒ ﻌ ٍ ﻳﺘﻮﻟﱠﻰ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﻭﺣِﺰﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﺑ ﻌ ﺼ ﺮ ِﻣﻨ ﻬ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﻚ ﺑﺼِﲑﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ ،[٢٠ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹶﺫِﻟﻚ ،ﻭﹶﻟ ﻮ ﻳﺸﺎ ُﺀ ﺍﻟﻠﱠﻪ ﻻﻧﺘ ﺭﺑ ﻀ ﹸﻜ ﻢ ِﺑﺒ ﻌ ٍ ِﻟﻴﺒﻠﹸ ﻮﹾﺍ ﺑ ﻌ ﺾ﴾ ]ﳏﻤﺪ ،[٤ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟﻨﺒﻠﹸ ﻮﻧﻜﹸ ﻢ ﺣﺘﻰ ﻧ ﻌﹶﻠ ﻢ ﺍﳌﹸﺠﺎ ِﻫﺪِﻳ ﻦ ﻉ ﻭﺍﻷﺑﺼﺎﺭ، ِﻣﻨﻜﹸ ﻢ ﻭﺍﻟﺼﺎِﺑﺮِﻳ ﻦ ﻭﻧﺒﻠﹸ ﻮﹾﺍ ﹶﺃ ﺧﺒﺎ ﺭ ﹸﻛ ﻢ﴾ ]ﳏﻤﺪ .[٣١ :ﻓﺄﻋﻄﻰ ﻋﺒﺎﺩﻩ ﺍﻷﲰﺎ ﻭﺍﻟﻌﻘﻮﻝ ﻭﺍﻟ ﹸﻘﻮﻯ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ ﹸﻛﺘﺒﻪ ،ﻭﺃﺭﺳ ﹶﻞ ﺇﻟﻴﻬﻢ ﺭ ﺳﻠﹶﻪ ،ﻭﺃﻣﺪﻫﻢ ﲟﻼﺋﻜﺘﻪ ،ﻭﻗﺎﻝ ﳍﻢ﴿ :ﹶﺃﻧﻰ ﻣ ﻌﻜﹸ ﻢ ﹶﻓﹶﺜﺒﺘﻮﹾﺍ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ﴾ ]ﺍﻷﻧﻔﺎﻝ ،[١٢ :ﻭﺃﻣﺮﻫﻢ ﻣﻦ ﺃﻣﺮﻩ ﲟﺎ ﻫﻮ ﻣِﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻮ ِﻥ ﳍﻢ ﻋﻠﻰ ﺣﺮﺏ ﻋﺪﻭﻫﻢ ،ﻭﺃﺧﱪﻫﻢ ﺃﻧﻬﻢ ﺇﻥ ﺍﻣﺘﺜﻠﻮﺍ ﻣﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ،ﱂ ﻳﺰﺍﻟﻮﺍ ﺾ ﻣﺎ ﺃﹸﻣﺮﻭﺍ ﺑﻪ، ﻣﻨﺼﻮﺭﻳﻦ ﻋﻠﻰ ﻋﺪﻭﻩ ﻭﻋﺪﻭﻫﻢ ،ﻭﺃﻧﻪ ﺇﻥ ﺳﻠﱠﻄﻪ ﻋﻠﻴﻬﻢ ،ﻓﻠﺘﺮﻛﻬﻢ ﺑﻌ ﻭﳌﻌﺼﻴﺘﻬﻢ ﻟﻪ ،ﰒ ﱂ ﻳﺆﻳﺴﻬﻢ ،ﻭﱂ ﻳﻘﻨ ﹾﻄ ﻬﻢ ،ﺑﻞ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳ ﺴﺘ ﹾﻘِﺒﻠﹸﻮﺍ ﺃﻣﺮﻫﻢ ،ﻭﻳﺪﺍﻭﻭﺍ ِﺟﺮﺍ ﺣﻬﻢ ،ﻭﻳﻌﻮﺩﻭﺍ ﺇﱃ ﻣﻨﺎﻫﻀ ِﺔ ﻋﺪﻭﻫﻢ ﻓﻴﻨﺼﺮﻫﻢ ﻋﻠﻴﻬﻢ ،ﻭﻳﻈﻔﺮﻫﻢ ﻢ ،ﻓﺄﺧﱪﻫﻢ ﺃﻧﻪ ﻣ ﻊ ﺍﳌﺘﻘﲔ ﻣِﻨﻬﻢ ،ﻭﻣ ﻊ ﺍﶈﺴﻨﲔ ،ﻭﻣ ﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ ،ﻭﻣ ﻊ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﻧﻪ ﻳﺪﺍﻓﻊ ﻋﻦ ﻋﺒﺎﺩﻩ
٣ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﻻ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ،ﺑﻞ ﺑﺪﻓﺎﻋﻪ ﻋﻨﻬﻢ ﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ،ﻭﻟﻮﻻ ﺩﻓﺎﻋﻪ ﻋﻨﻬﻢ ،ﻟﺘﺨﻄﹼﻔﻬﻢ ﻋﺪﻭﻫﻢ ،ﻭﺍﺟﺘﺎﺣﻬﻢ. ﺖ ﺍﳌﹸﺪﺍﻓﻌﺔ، ﻯ ﺍﻹﳝﺎﻥﹸ ،ﻗﻮﻳ ِ ﻭﻫﺬﻩ ﺍﳌﺪﺍﻓﻌ ﹸﺔ ﻋﻨﻬﻢ ﲝﺴﺐ ﺇﳝﺎﻧِﻬﻢ ،ﻭﻋﻠﻰ ﹶﻗ ﺪ ِﺭﻩِ ،ﻓﺈﻥ ﹶﻗ ِﻮ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍﹰ ،ﻓﻠﻴﺤ ﻤ ِﺪ ﺍﻟﻠﱠﻪ ،ﻭﻣﻦ ﻭﺟﺪ ﻏ ﲑ ﺫِﻟﻚ ،ﻓﻼ ﻳﻠﻮﻣ ﻦ ﺇﻻ ﻧﻔﺴﻪ. ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺠﺎﻫﺪﻭﺍ ﻓﻴﻪ ﺣ ﻖ ﺟﻬﺎﺩﻩ ،ﻛﻤﺎ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺘﻘﻮﻩ ﺣ ﻖ ﺗﻘﺎﺗﻪ ،ﻭﻛﻤﺎ ﺃﻥ ﺣ ﻖ ﺗﻘﺎﺗﻪ ﺃﻥ ﻳﻄﺎﻉ ﻓﻼ ﻳﻌﺼﻰ ،ﻭﻳﺬ ﹶﻛ ﺮ ﻓﻼ ﻳﻨﺴﻰ ،ﻭﻳﺸﻜﹶﺮ ﻓﻼ ﻳﻜﻔﺮ ،ﻓﺤ ﻖ ﺟﻬﺎﺩﻩ ﺃﻥ ﷲ ﻓﻴﻜﻮﻥ ﹸﻛﻠﱡﻪ ﷲ ،ﻭﺑﺎﷲِ ،ﻻ ﻟﻨﻔﺴِﻪ، ﺴﻠِﻢ ﻗﻠﺒﻪ ﻭﻟِﺴﺎﻧﻪ ﻭﺟﻮﺍﺭِﺣﻪ ِ ﻳﺠﺎ ِﻫ ﺪ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ِﻟﻴ ﺏ ﻴﻪ ،ﻓﺈﻧﻪ ﻳ ِﻌﺪ ﺐ ﻭﻋ ِﺪﻩِ ،ﻭﻣﻌﺼﻴ ِﺔ ﺃﻣﺮﻩِ ،ﻭﺍﺭﺗﻜﺎ ِ ﻭﻻ ﺑﻨﻔﺴﻪ ،ﻭﻳﺠﺎﻫ ﺪ ﺷﻴﻄﺎﻧﻪ ﺑﺘﻜﺬِﻳ ِ ﺍﻷﻣﺎِﻧﻰ ،ﻭﻳ ﻤﻨﻰ ﺍﻟﻐﺮﻭﺭ ،ﻭﻳ ِﻌﺪ ﺍﻟﻔﻘﹶﺮ ،ﻭﻳﺄﻣ ﺮ ﺑﺎﻟﻔﺤﺸﺎﺀ ،ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻘﻰ ﻭﺍﳍﹸﺪﻯ ،ﻭﺍﻟﻌِﻔﺔ ﺐ ﻭﻋﺪﻩ ،ﻭﻣﻌﺼﻴ ِﺔ ﺃﻣﺮﻩ ،ﻓﻴﻨﺸﹸﺄ ﻟﻪ ﻣﻦ ﻕ ﺍﻹﳝﺎﻥ ﹸﻛﱢﻠﻬﺎ ،ﻓﺠﺎﻫﺪﻩ ﺑﺘﻜﺬِﻳ ِ ﻭﺍﻟﺼﱪِ ،ﻭﺃﺧﻼ ِ ﻫﺬﻳﻦ ﺍﳉﻬﺎﺩﻳﻦ ﻗﻮ ﹲﺓ ﻭﺳﻠﻄﺎﻥ ،ﻭ ﻋﺪﺓ ﻳﺠﺎﻫﺪ ﺎ ﺃﻋﺪﺍ َﺀ ﺍﻟﻠﱠﻪ ﰲ ﺍﳋﺎﺭﺝ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ﻭﻣﺎﻟِﻪ ،ﻟﺘِﻜﻮ ﹶﻥ ﻛﻠﻤ ﹸﺔ ﺍﻟﻠﱠﻪ ﻫﻰ ﺍﻟﻌﻠﻴﺎ. ﺴﻠﹶﻒ ﰲ ﺣ ﻖ ﺍﳉﻬﺎﺩ: ﺕ ﺍﻟ ﻭﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍ ﻑ ﰲ ﺍﻟﻠﱠﻪ ﻟﻮﻣ ﹶﺔ ﻻﺋﻢ( .ﻭﻗﺎﻝ ﻍ ﺍﻟﻄﺎﻗﺔ ﻓﻴﻪ ،ﻭﺃﻻ ﻳﺨﺎ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﻫﻮ ﺍﺳﺘﻔﺮﺍ ﹸ ﷲ ﺣ ﻖ ﻋﻤﻠﻪ ،ﻭﺍﻋﺒﺪﻭﻩ ﺣ ﻖ ﻋِﺒﺎﺩﺗﻪ( .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺍﳌﺒﺎﺭﻙ) :ﻫﻮ ﻣﻘﺎﺗﻞ) :ﺍﻋﻤﻠﻮﺍ ِ ﺐ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻵﻳﺘﲔ ﻣﻨﺴﻮﺧﺘﺎﻥ ﻟﻈﻨﻪ ﺃﻤﺎ ﺗﻀﻤﻨﺘﺎ ﺼ ﳎﺎﻫﺪ ﹸﺓ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ( .ﻭﱂ ﻳ ِ ﺍﻷﻣﺮ ﲟﺎ ﻻ ﻳﻄﺎﻕ ،ﻭﺣ ﻖ ﺗﻘﺎﺗﻪ ﻭﺣ ﻖ ﺟﻬﺎﺩﻩ :ﻫﻮ ﻣﺎ ﻳﻄﻴﻘﻪ ﻛﻞﱡ ﻋﺒﺪ ﰲ ﻧﻔﺴﻪ ،ﻭﺫﻟﻚ ﻑ ﺃﺣﻮﺍﻝ ﺍﳌﻜﻠﱠﻔﲔ ﰲ ﺍﻟﻘﹸﺪﺭﺓِ ،ﻭﺍﻟﻌﺠﺰِ ،ﻭﺍﻟﻌﻠﻢِ ،ﻭﺍﳉﻬ ِﻞ .ﻓﺤ ﻖ ﺍﻟﺘﻘﻮﻯ، ﳜﺘِﻠﻒ ﺑﺎﺧﺘﻼ ِ ﻭﺣ ﻖ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﺎﺩﺭ ﺍﳌﺘﻤﻜﻦ ﺍﻟﻌﺎﻟِﻢ ﺷﻰﺀ ،ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌﺎﺟﺰ ﺍﳉﺎﻫﻞ ﺍﻟﻀﻌﻴﻒ ﺷﻰﺀ. ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﻋﻘﱠﺐ ﺍﻷﻣﺮ ﺑﺬﻟﻚ ﺑﻘﻮﻟﻪ﴿ :ﻫ ﻮ ﺍ ﺟﺘﺒﺎ ﹸﻛ ﻢ ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﰲ ﺍﻟﺪﻳ ِﻦ ِﻣ ﻦ ﺣ ﺮ ٍ ﺴﻊ ﹸﻛﻞﹼ ﺃﺣﺪ ،ﻛﻤﺎ ﺟﻌﻞ ﳊﺮﺝ :ﺍﻟﻀﻴﻖ ،ﺑﻞ ﺟﻌﻠﻪ ﻭﺍﺳﻌﹰﺎ ﻳ ﺝ﴾ ]ﺍﳊﺞ [٧٨ :ﻭﺍ ﹶ ﺭِﺯﻗﻪ ﻳﺴﻊ ﹸﻛﻞﹼ ﺣﻰ ،ﻭﻛﻠﱠﻒ ﺍﻟﻌﺒ ﺪ ﲟﺎ ﻳﺴﻌﻪ ﺍﻟﻌﺒﺪ ،ﻭﺭﺯﻕ ﺍﻟﻌﺒ ﺪ ﻣﺎ ﻳﺴ ﻊ ﺍﻟﻌﺒﺪ ،ﻓﻬﻮ ﻳﺴ ﻊ ﱮ ج: ﺗﻜﻠﻴﻔﹶﻪ ،ﻭﻳﺴﻌﻪ ﺭﺯﹸﻗﻪ ،ﻭﻣﺎ ﺟﻌﻞ ﻋﻠﻰ ﻋﺒﺪﻩ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺣﺮﺝ ﺑﻮﺟﻪ ﻣﺎ ،ﻗﺎﻝ ﺍﻟﻨ
٤ ﺤ ﹲﺔ ﰲ ﺍﻟﻌﻤﻞ. ﺤ ِﺔ() (١ﺃﻯ :ﺑﺎ ِﳌﻠﱠﺔ ،ﻓﻬﻰ ﺣﻨﻴﻔﻴﺔ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ،ﲰ ﺴ ﻤ ﳊﻨِﻴ ِﻔﻴ ِﺔ ﺍﻟ )ﺑِ ﻌﹾﺜﺖ ﺑِﺎ ﹶ ﻭﻗﺪ ﻭﺳﻊ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻏﺎﻳ ﹶﺔ ﺍﻟﺘﻮﺳِﻌﺔ ﰲ ﺩﻳﻨﻪ ،ﻭﺭِﺯﻗﹾﻪ ،ﻭﻋﻔﻮﻩ، ﺡ ﰲ ﺍﳉﺴﺪ ،ﻭﻓﺘﺢ ﳍﻢ ﺑﺎﺑﹰﺎ ﳍﺎ ﻻ ﻳ ﻐِﻠﻘﹸﻪ ﻭﻣﻐﻔﺮِﺗﻪِ ،ﻭﺑﺴﻂ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻮﺑ ﹶﺔ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺮﻭ ﺲ ﻣِﻦ ﻣﻐﺮﺎ ،ﻭﺟﻌ ﹶﻞ ﻟﻜ ﱢﻞ ﺳﻴﺌﺔ ﻛﻔﺎﺭ ﹰﺓ ﺗﻜﻔﺮﻫﺎ ﻣﻦ ﺗﻮﺑﺔ ،ﺃﻭ ﻋﻨﻬﻢ ﺇﱃ ﺃﻥ ﺗ ﹾﻄﻠﹸ ﻊ ﺍﻟﺸﻤ ﺻﺪﻗﺔ ،ﺃﻭ ﺣﺴﻨﺔ ﻣﺎﺣﻴﺔ ،ﺃﻭ ﻣﺼﻴﺒﺔ ﻣ ﹶﻜﻔﱢﺮﺓ ،ﻭﺟﻌﻞ ﺑﻜﻞ ﻣﺎ ﺣﺮﻡ ﻋﻠﻴﻬﻢ ﻋِﻮﺿﹰﺎ ﻣِﻦ ﺍﳊﻼﻝ ﺃﻧﻔ ﻊ ﳍﻢ ﻣﻨﻪ ،ﻭﺃﻃﻴﺐ ،ﻭﺃﻟﺬﱠ ،ﻓﻴﻘﻮ ﻡ ﻣﻘﺎﻣﻪ ﻟِﻴﺴﺘﻐﲎ ﺍﻟﻌﺒ ﺪ ﻋﻦ ﺍﳊﺮﺍﻡ ،ﻭﻳﺴﻌﻪ ﺴ ٍﺮ ﳝﺘﺤﻨﻬﻢ ﺑﻪ ﻳﺴﺮﹰﺍ ﻗﺒﻠﻪ ،ﻭﻳﺴﺮﹰﺍ ﺑﻌﺪﻩ) ،ﻓﻠﻦ ﺍﳊﻼﻝ ،ﻓﻼ ﻳﻀﻴﻖ ﻋﻨﻪ ،ﻭﺟﻌﻞ ﻟِﻜﻞ ﻋ ﺐ ﻋ ﻳ ﻐِﻠ ﺴ ﺮ ﻳﺴ ﺮﻳ ِﻦ() (٢ﻓﺈﺫﹶﺍ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﻋﺒﺎﺩﻩ ،ﻓﻜﻴﻒ ﻳﻜﱢﻠﻔﹸﻬﻢ ﻣﺎ ﻻ ﻼ ﻋﻤﺎ ﻻ ﻳﻄﻴﻘﻮﻧﻪ ﻭﻻ ﻳﻘ ِﺪﺭﻭ ﹶﻥ ﻋﻠﻴﻪ. ﻳﺴﻌﻬﻢ ﻓﻀ ﹰ ﻓﺼﻞ ﻣﺮاﺗﺐ اﻟﺠﻬﺎد
ﻑ ﻫﺬﺍ ،ﻓﺎﳉﻬﺎ ﺩ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ :ﺟﻬﺎ ﺩ ﺍﻟﻨﻔﺲ ،ﻭﺟﻬﺎ ﺩ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺟﻬﺎ ﺩ ﺇﺫﹶﺍ ﻋِ ﺮ ﺍﻟﻜﻔﺎﺭ ،ﻭﺟﻬﺎ ﺩ ﺍﳌﻨﺎﻓﻘﲔ. ﻓﺠﻬﺎﺩ ﺍﻟﻨﻔﺲ ﺃﺭﺑ ﻊ ﻣﺮﺍﺗﺐ ﺃﻳﻀﹰﺎ: ﺇﺣﺪﺍﻫﺎ :ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻫﺎ ﻋﻠﻰ ﺗﻌﻠﱡﻢ ﺍﳍﹸﺪﻯ ،ﻭﺩﻳﻦ ﺍﳊﻖ ﺍﻟﺬﻯ ﻻ ﻓﻼﺡ ﳍﺎ ،ﻭﻻ ﺳﻌﺎﺩﺓ ﰲ ﻣﻌﺎﺷﻬﺎ ﻭﻣﻌﺎﺩﻫﺎ ﺇﻻ ﺑﻪ ،ﻭﻣﱴ ﻓﺎﺎ ﻋِﻠﻤﻪ ،ﺷﻘﻴﺖ ﰲ ﺍﻟﺪﺍﺭﻳﻦ. ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﺠﺎﻫﺪﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻪ ﺑﻌﺪ ﻋﻠﻤﻪ ،ﻭﺇﻻ ﻓﻤﺠﺮ ﺩ ﺍﻟﻌﻠﻢ ﺑﻼ ﻋﻤﻞ ﺇﻥ ﱂ ﻀﺮﻫﺎ ﱂ ﻳﻨﻔﻌﻬﺎ. ﻳ ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﻳﺠﺎﻫﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ،ﻭﺗﻌﻠﻴ ِﻤ ِﻪ ﻣ ﻦ ﻻ ﻳﻌﻠﻤﻪ ،ﻭﺇﻻ ﻛﺎﻥ ﻣِﻦ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﳍﹸﺪﻯ ﻭﺍﻟﺒﻴﻨﺎﺕ ،ﻭﻻ ﻳﻨﻔ ﻌ ﻪ ﻋﻠ ﻤﻪ ،ﻭﻻ ﻳﻨﺠِﻴﻪ ﻣِﻦ ﻋﺬﺍﺏ ﺍﻟﻠﱠﻪ. ﻕ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﺃﺫﻯ ﺍﳋﻠﻖ، ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﻳﺠﺎ ِﻫ ﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺸﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺗﺎﺭﳜﻪ ).(٢٠٩/٧ ) (٢ﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ٥٢٨/٢ﻋﻦ ﺍﳊﺴﻦ ﰲ ﻗﻮﻝ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ﴿ :ﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ﴾ ﻗﺎﻝ :ﺧﺮﺝ ﺍﻟﻨﱯ ج ﻣﺴﺮﻭﺭﺍ ﻓﺮﺣﺎ ﻭﻫﻮ ﻳﻀﺤﻚ ﻭﻫﻮ ﻳﻘﻮﻝ) :ﻟﻦ ﻳﻐﻠﺐ ﻋﺴﺮ ﻳﺴﺮﻱ(﴿ .ﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ ،ﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ﴾ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻟﻜﻨﻪ ﻣﺮﺳﻞ.
٥ ﻭﻳﺘﺤﻤﻞ ﺫﻟﻚ ﻛﻠﻪ ﷲ .ﻓﺈﺫﺍ ﺍﺳﺘﻜﻤﻞ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻷﺭﺑﻊ ،ﺻﺎﺭ ﻣﻦ ﺍﻟﺮﺑﺎﻧِﻴﲔ ،ﻓﺈﻥ ﻑ ﺍﳊﻖ ،ﻭﻳﻌﻤ ﹶﻞ ﺤ ﻖ ﺃﻥ ﻳﺴﻤﻰ ﺭﺑﺎﻧﻴﹰﺎ ﺣﱴ ﻳﻌ ِﺮ ﻒ ﻣﺠ ِﻤﻌﻮ ﹶﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎِﻟ ﻢ ﻻ ﻳﺴﺘ ِ ﺍﻟﺴﻠ ﺕ ﺍﻟﺴﻤﻮﺍﺕ. ﺑﻪ ،ﻭﻳ ﻌﱢﻠﻤﻪ ،ﻓﻤﻦ ﻋﻠﻢ ﻭ ﻋ ِﻤ ﹶﻞ ﻭ ﻋﻠﱠ ﻢ ﻓﺬﺍ ﻙ ﻳﺪﻋﻰ ﻋﻈﻴﻤﹰﺎ ﰲ ﻣﻠﻜﻮ ِ ﻓﺼﻞ
ﻭﺃﻣﺎ ﺟﻬﺎ ﺩ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻤﺮﺗﺒﺘﺎﻥ ،ﺇﺣﺪﺍﳘﺎ :ﺟﻬﺎﺩﻩ ﻋﻠﻰ ﺩﻓﻊ ﻣﺎ ﻳﻠﻘﻰ ﺇﱃ ﺍﻟﻌﺒﺪ ﻣِﻦ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﺸﻜﻮ ِﻙ ﺍﻟﻘﺎﺩﺣﺔ ﰲ ﺍﻹﳝﺎﻥ. ﺍﻟﺜﺎﻧﻴﺔ :ﺟﻬﺎﺩ ﻩ ﻋﻠﻰ ﺩﻓﻊ ﻣﺎ ﻳﻠﻘﻰ ﺇﻟﻴﻪ ﻣﻦ ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ ﻭﺍﻟﺸﻬﻮﺍﺕِ ،ﻓﺎﳉﻬﺎ ﺩ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﺑﻌﺪﻩ ﺍﻟﻴﻘﲔ ،ﻭﺍﻟﺜﺎﱏ ﻳﻜﻮﻥ ﺑﻌﺪﻩ ﺍﻟﺼﱪ .ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ِﻣﻨ ﻬ ﻢ ﹶﺃِﺋ ﻤ ﹰﺔ ﻳ ﻬﺪﻭ ﹶﻥ ِﺑﹶﺄ ﻣ ِﺮﻧﺎ ﹶﻟﻤﺎ ﺻﺒﺮﻭﺍﹾ ،ﻭﻛﹶﺎﻧﻮﺍ ﺑِﺂﻳﺎِﺗﻨﺎ ﻳﻮِﻗﻨﻮ ﹶﻥ﴾ ]ﺍﻟﺴﺠﺪﺓ ،[٢٤ :ﻓﺄﺧﱪ ﺃﻥ ﺇﻣﺎﻣﺔ ﲔ ﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ ،ﻭﺍﻟﻴﻘ ﺍﻟﺪﻳﻦ ،ﺇﳕﺎ ﺗﻨﺎﻝ ﺑﺎﻟﺼﱪ ﻭﺍﻟﻴﻘﲔ ،ﻓﺎﻟﺼﱪ ﻳﺪﻓﻊ ﺍﻟﺸﻬﻮﺍ ِ ﻳﺪﻓﻊ ﺍﻟﺸﻜﻮﻙ ﻭﺍﻟﺸﺒﻬﺎﺕ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﺟﻬﺎ ﺩ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻓﺄﺭﺑﻊ ﻣﺮﺍﺗﺐ :ﺑﺎﻟﻘﻠﺐ ،ﻭﺍﻟﻠﱢﺴﺎﻥ ،ﻭﺍﳌﺎﻝِ ،ﻭﺍﻟﻨﻔﺲِ، ﺺ ﺑﺎﻟﻠﺴﺎﻥ. ﺺ ﺑﺎﻟﻴﺪ ،ﻭﺟﻬﺎ ﺩ ﺍﳌﻨﺎﻓﻘﲔ ﺃﺧ ﻭﺟﻬﺎ ﺩ ﺍﻟﻜﻔﺎﺭ ﺃﺧ ﻓﺼﻞ
ﺐ :ﺍﻷﻭﱃ :ﺑﺎﻟﻴ ِﺪ ﺇﺫﺍ ﻭﺃﻣﺎ ﺟﻬﺎ ﺩ ﺃﺭﺑﺎﺏ ﺍﻟﻈﻠﻢ ،ﻭﺍﻟﺒِﺪﻉِ ،ﻭﺍﳌﻨﻜﺮﺍﺕ ،ﻓﺜﻼﺙ ﻣﺮﺍﺗ ﺠﺰ ،ﺟﺎﻫﺪ ﺑﻘﻠﺒﻪ ،ﻓﻬ ِﺬ ِﻩ ﺛﻼﺛ ﹶﺔ ﻋﺸ ﺮ ﻣﺮﺗﺒ ﹰﺔ ﻣﻦ ﺠﺰ ،ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻠﱢﺴﺎﻥ ،ﻓﺈﻥ ﻋ ﹶﻗ ﺪﺭ ،ﻓﺈﻥ ﻋ ﺕ ﻋﻠﹶﻰ ﺷ ﻌﺒ ٍﺔ ِﻣ ﻦ ﺴﻪ ﺑِﺎﻟ ﻐ ﺰﻭِ ،ﻣﺎ ﺙ ﻧ ﹾﻔ ﺤ ﺪ ﹾ ﺕ ﻭﹶﻟ ﻢ ﻳ ﻐﺰ ،ﻭﹶﻟ ﻢ ﻳ ﺍﳉﻬﺎﺩ ،ﻭ ) ﻣ ﻦ ﻣﺎ ﺍﻟﻨﻔﹶﺎ ِ ﻕ().(١ ﻓﺼﻞ
ﺠﺮﺓِ ،ﻭﻻ ﺍ ِﳍﺠﺮﺓ ﻭﺍﳉﻬﺎ ﺩ ﺇﻻ ﺑﺎﻹﳝﺎﻥِ ،ﻭﺍﻟﺮﺍﺟﻮ ﹶﻥ ﺭﲪﺔ ﺍﻟﻠﱠﻪ ﻭﻻ ﻳِﺘ ﻢ ﺍﳉﻬِﺎ ﺩ ﺇﻻ ﺑﺎ ِﳍ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ِ ﺬ ِﻩ ﺍﻟﺜﻼﺛﺔ .ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﻭﺍﱠﻟﺬِﻳ ﻦ ﻫﺎ ﺟﺮﻭﹾﺍ ﻭﺟﺎ ﻫﺪﻭﹾﺍ ﰲ ﺖ ﺍﻟﻠﱠﻪ ،ﻭﺍ ُ ﻚ ﻳ ﺮﺟﻮ ﹶﻥ ﺭ ﺣ ﻤ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺃﹸﻭﹶﻟِﺌ ﷲ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ.[٢١٨ : ﺽ ﻋﻠﻴ ِﻪ ﻫِﺠﺮﺗﺎﻥ ﰲ ﻛﻞ ﻭﻗﺖ: ﺽ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ،ﻓﻔﺮ ﻭﻛﻤﺎ ﻓﺼﻸﻥ ﺍﻹﳝﺎﻥ ﻓﺮ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٩١٠ﰲ ﺍﻹﻣﺎﺭﺓ.
٦ ﻫﺠﺮ ﹲﺓ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺑﺎﻟﺘﻮﺣﻴﺪِ ،ﻭﺍﻹﺧﻼﺹ ،ﻭﺍﻹﻧﺎﺑﺔ ،ﻭﺍﻟﺘﻮﻛﱡﻞِ ،ﻭﺍﳋﻮﻑِ ،ﻭﺍﻟﺮﺟﺎﺀِ، ﻭﺍﶈﺒﺔِ ،ﻭﺍﻟﺘﻮﺑﺔِ ،ﻭﻫِﺠﺮ ﹲﺓ ﺇﱃ ﺭﺳﻮﻟﻪ ﺑﺎﳌﹸﺘﺎﺑﻌﺔ ،ﻭﺍﻻﻧﻘﻴﺎ ِﺩ ﻷﻣﺮﻩ ،ﻭﺍﻟﺘﺼﺪِﻳﻖ ﲞﱪﻩ ،ﻭﺗﻘﺪﱘ ﺃﻣﺮﻩ ﻭﺧﱪﻩ ﻋﻠﻰ ﺃﻣﺮ ﻏ ِﲑ ِﻩ ﻭﺧﱪﻩ) :ﻓﻤﻦ ﻛﺎﻧﺖ ﻫِﺠﺮﺗﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮِﻟﻪِ ،ﹶﻓ ِﻬﺠﺮﺗ ﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮِﻟﻪِ ،ﻭﻣﻦ ﻛﺎﻧﺖ ِﻫﺠﺮﺗ ﻪ ﺇﱃ ﺩﻧﻴﺎ ﻳﺼﻴﺒﻬﺎ ،ﺃﻭ ﺍﻣﺮﺃ ٍﺓ ﻳﺘﺰ ﻭ ﺟﻬﺎ ،ﹶﻓ ِﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ(. ﲔﻻ ﺽﻋ ٍ ﺽ ﻋﻠﻴﻪ ﺟﻬﺎ ﺩ ﻧﻔﺴﻪ ﰲ ﺫﺍﺕ ﺍﻟﻠﱠﻪ ،ﻭﺟِﻬﺎ ﺩ ﺷﻴﻄﺎﻧﻪ ،ﻓﻬﺬﺍ ﹸﻛﹸﻠ ﻪ ﻓﺮ ﻭﻓﺮ ﺏ ﻓﻴﻪ ﺃﺣ ﺪ ﻋﻦ ﺃﺣﺪ. ﻳﻨﻮ ﺼ ﹶﻞ ﻣﻨﻬﻢ ﻣﻘﺼﻮﺩ ﺾ ﺍﻷ ﻣ ِﺔ ﺇﺫﺍ ﺣ ﻭﺃﻣﺎ ِﺟﻬﺎ ﺩ ﺍﻟﻜﹸﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻓﻘﺪ ﻳﻜﺘﻔﻰ ﻓﻴﻪ ﺑﺒﻌ ِ ﺍﳉﻬﺎﺩ. ﻓﺼﻞ ﻓﻲ ﻣَﻦ آﻤﱠﻞ ﻣﺮاﺗﺐ اﻟﺠﻬﺎد آﻠﻬﺎ
ﺐ ﺍﳉﻬﺎﺩ ﻛﹸﻠﱠﻬﺎ ،ﻭﺍﳋﻠﻖ ﻣﺘﻔﺎﻭِﺗﻮ ﹶﻥ ﰲ ﳋ ﹾﻠ ِﻖ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ،ﻣﻦ ﹶﻛ ﻤ ﹶﻞ ﻣﺮﺍِﺗ ﻭﺃﻛﻤ ﹸﻞ ﺍ ﹶ ﻣﻨﺎﺯﳍﻢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ،ﺗﻔﺎﻭﻢ ﰲ ﻣﺮﺍﺗﺐ ﺍﳉﻬﺎﺩ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﺃﻛﻤ ﹶﻞ ﺍﳋﻠ ِﻖ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﺐ ﺍﳉﻬﺎﺩ ،ﻭﺟﺎﻫﺪ ﰲ ﺍﻟﻠﱠﻪ ﺣ ﻖ ﺟﻬﺎﺩﻩ ،ﻭﺷﺮﻉ ﰲ ﺧﺎِﺗﻢ ﺃﻧﺒﻴﺎﺋِﻪ ﻭ ﺭ ﺳِﻠﻪِ ،ﻓﺈﻧﻪ ﻛﻤﻞ ﻣﺮﺍﺗ ﲔ ﺑِ ﻌ ﹶ ﺍﳉﻬﺎﺩ ﻣﻦ ِﺣ ﺚ ﺇﱃ ﺃﻥ ﺗﻮﻓﱠﺎ ﻩ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟﻞﱠ ،ﻓﺈﻧﻪ ﳌﺎ ﻧﺰﻝ ﻋﻠﻴﻪ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍ ﹸﳌﺪﺛﱢ ﺮ * ﹸﻗ ﻢ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ﴾ ]ﺍﳌﺪﺛﺮ [٤-١ :ﺷﻤﺮ ﻋﻦ ﺳﺎﻕ ﺍﻟﺪﻋﻮﺓ ،ﻭﻗﺎﻡ ﰲ ﻚ ﹶﻓ ﹶﻜﺒﺮ * ﻭِﺛﻴﺎﺑ ﹶﻓﹶﺄﻧ ِﺬ ﺭ * ﻭ ﺭﺑ ﺕ ﺍﻟﻠﱠﻪ ﺃ ﱠﰎ ﻗﻴﺎﻡ ،ﻭﺩﻋﺎ ﺇﱃ ﺍﻟﻠﱠﻪ ﻟﻴ ﹰ ﺫﺍ ِ ﻉ ﺻ ﺪ ﻼ ﻭﺎﺭﺍﹰ ،ﻭﺳﺮﹰﺍ ﻭﺟﻬﺎﺭﺍﹰ ،ﻭﻟـﻤﺎ ﻧﺰﻝ ﻋﻠﻴﻪ﴿ :ﻓﹶﺎ ِﺑﻤﺎ ﺗ ﺆ ﻣﺮ] ﴾ﺍﳊﺠﺮ ،[٩٤ :ﻓﺼﺪﻉ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﻻ ﺗﺄﺧﺬﻩ ﻓﻴﻪ ﻟﻮﻣﺔ ﻻﺋﻢ ،ﻓﺪﻋﺎ ﺇﱃ ﺍﻟﻠﱠﻪ ﺲ. ﳉ ﻦ ﻭﺍﻹﻧ ﺍﻟﺼﻐ ﲑ ﻭﺍﻟﻜﺒﲑ ،ﻭﺍﳊ ﺮ ﻭﺍﻟﻌﺒﺪ ،ﻭﺍﻟﺬﻛﹶﺮ ﻭﺍﻷُﻧﺜﻰ ،ﻭﺍﻷﲪ ﺮ ﻭﺍﻷﺳﻮﺩ ،ﻭﺍ ِ ﺐ ﺐ ﺁﳍﺘﻬﻢ ،ﻭﻋﻴ ِ ﺡ ﻟﻘﻮﻣﻪ ﺑﺎﻟﺪﻋﻮﺓ ،ﻭﻧﺎﺩﺍﻫﻢ ﺑﺴ ﻉ ﺑﺄﻣ ِﺮ ﺍﻟﻠﱠﻪ ،ﻭﺻ ﺮ ﺻ ﺪ ﻭﳌﺎ ﺩﻳﻨﻬﻢ ،ﺍﺷﺘﺪ ﺃﺫﺍﻫﻢ ﻟﻪ ،ﻭﳌﻦ ﺍﺳﺘﺠﺎﺏ ﻟﻪ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﻧﺎﻟﻮﻩ ﻭﻧﺎﻟﻮﻫﻢ ﺑﺄﻧﻮﺍﻉ ﺍﻷﺫﻯ، ﻚ ﺇ ﱠﻻ ﻣﺎ ﹶﻗ ﺪ ﻗِﻴ ﹶﻞ ﻟِﻠ ﺮﺳِ ﻞ ﻭﻫﺬ ِﻩ ﺳـﻨﺔ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﰲ ﺧﻠﻘﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻣِﻦ ﹶﻗﺒِﻠ ﺲ ﲔ ﺍﻹﻧ ِ ﻚ ﺟ ﻌ ﹾﻠﻨﺎ ِﻟ ﹸﻜﻞﱢ ﻧِﺒ ﻰ ﻋﺪ ﻭﹰﺍ ﺷﻴﺎ ِﻃ ﻚ﴾ ]ﻓﺼﻠﺖ .[٤٣ :ﻭﻗﺎﻝ ﴿ :ﻭ ﹶﻛ ﹶﺬِﻟ ﻭﺍﹾﻟ ِ ﻚ ﻣﺎ ﺃﺗﻰ ﺍﱠﻟﺬِﻳ ﻦ ﻣِﻦ ﹶﻗﺒِﻠﻬِﻢ ﻣ ﻦ ﺭﺳﻮ ٍﻝ ِﺇﻻﱠ ﻗﹶﺎﻟﹸﻮﹾﺍ ﺠ ﻦ﴾ ]ﺍﻷﻧﻌﺎﻡ .[١١٢ :ﻭﻗﺎﻝ ﴿ :ﹶﻛ ﹶﺬِﻟ ﺻﻮﺍ ِﺑﻪِ ،ﺑ ﹾﻞ ﻫ ﻢ ﹶﻗ ﻮ ﻡ ﻃﹶﺎﻏﹸﻮ ﹶﻥ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ.[٥٣-٥٢ : ﺠﻨﻮ ﹲﻥ * ﹶﺃﺗﻮﺍ ﺳﺎ ِﺣ ﺮ ﺃ ﻭ ﻣ
٧ ﻓﹶﻌﺰﻯ ﺳﺒﺤﺎﻧﻪ ﻧﺒﻴﻪ ﺑﺬﻟﻚ ،ﻭﺃﻥ ﻟﻪ ﺃﹸﺳﻮ ﹰﺓ ﲟﻦ ﺗﻘﺪﻣﻪ ﻣﻦ ﺍﳌﺮﺳﻠﲔ ،ﻭﻋﺰﻯ ﺃﺗﺒﺎﻋﻪ ﳉﻨ ﹶﺔ ﻭﹶﻟﻤﺎ ﻳ ﹾﺄِﺗﻜﹸﻢ ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻳ ﻦ ﺧﹶﻠﻮﺍ ِﻣ ﻦ ﹶﻗﺒِﻠﻜﹸﻢ ،ﻣﺴﺘ ﻬ ﻢ ﺴﺒﺘ ﻢ ﺃﹶﻥ ﺗ ﺪ ﺧﹸﻠﻮﺍ ﺍ ﹶ ﺑﻘﻮﻟﻪ﴿ :ﹶﺃ ﻡ ﺣ ِ ﺼﺮ ﺍﻟﻠﱠﻪ ،ﺃﹶﻻ ِﺇﻥﱠ ﻀﺮﺍ ُﺀ ﻭ ﺯﹾﻟ ِﺰﻟﹸﻮﹾﺍ ﺣﺘﻰ ﻳﻘﹸﻮ ﹶﻝ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻣ ﻌﻪ ﻣﺘﻰ ﻧ ﺍﻟﺒ ﹾﺄﺳﺎ ُﺀ ﻭﺍﻟ ﺼ ﺮ ﺍﻟﻠﱠﻪ ﹶﻗﺮِﻳ ﻧ ﺐ﴾ ]ﺍﻟﺒﻘﺮﺓ.[٢١٤ : ﺱ ﹶﺃ ﹾﻥ ﻳﺘ ﺮﻛﹸﻮﺍ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁ ﻣﻨﺎ ﻭ ﻫ ﻢ ﻻ ﻳ ﹾﻔﺘﻨﻮ ﹶﻥ * ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨﺎ ﺐ ﺍﻟﻨﺎ ﺴ ﻭﻗﻮﻟﻪ﴿ :ﺁﱂ * ﹶﺃ ﺣ ِ ﺐ ﺍﱠﻟﺬِﻳ ﻦ ﺴ ﲔ * ﺃ ﻡ ﺣ ِ ﺻ ﺪﻗﹸﻮﹾﺍ ﻭﻟﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﹾﻟﻜﱠﺎ ِﺫِﺑ ﺍﱠﻟﺬِﻳ ﻦ ﻣِﻦ ﹶﻗﺒِﻠ ِﻬﻢ ،ﹶﻓﹶﻠﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺤ ﹸﻜﻤﻮ ﹶﻥ * ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮﹾﺍ ِﻟﻘﹶﺎ َﺀ ﺍﻟﻠﱠﻪ ﻓﹶﺈ ﱠﻥ ﹶﺃ ﺟ ﹶﻞ ﺴِﺒﻘﹸﻮﻧﺎ ،ﺳﺎ َﺀ ﻣﺎ ﻳ ﺕ ﺃﹶﻥ ﻳ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺴـﻴﺌﺎ ِ ﺴﻤِﻴ ﻊ ﺍﻟ ﻌﻠِﻴ ﻢ * ﻭ ﻣ ﻦ ﺟﺎ ﻫ ﺪ ﻓﹶﺈﻧﻤﺎ ﻳﺠﺎ ِﻫﺪِ ﻟﻨ ﹾﻔ ِ ﺍﻟﻠﱠﻪ ﻵﺕٍ ،ﻭﻫ ﻮ ﺍﻟ ﺴﻪِِ ،ﺇﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﻐِﻨ ﻰ ﻋ ِﻦ ﺴ ﻦ ﺠ ِﺰﻳﻨﻬ ﻢ ﹶﺃ ﺣ ﺕ ﹶﻟﻨ ﹶﻜ ﱢﻔ ﺮﻥﱠ ﻋﻨ ﻬ ﻢ ﺳـﻴﺌﺎِﺗ ِﻬ ﻢ ﻭﹶﻟﻨ ﲔ * ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭ ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﺍﻟﻌﺎﹶﻟ ِﻤ ﺲ ﺸ ِﺮ ﻙ ﺑِﻰ ﻣﺎ ﹶﻟﻴ ﺻﻴﻨﺎ ﺍﻹﻧﺴﺎ ﹶﻥ ِﺑﻮﺍِﻟ ﺪﻳ ِﻪ ﺣﺴﻨﺎﹰ ،ﻭﺇﻥ ﺟﺎ ﻫﺪﺍ ﻙ ِﻟﺘ ﺍﱠﻟﺬِﻯ ﻛﹶﺎﻧﻮﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ * ﻭ ﻭ ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠ ﻢ ﻓﹶﻼ ﺗِ ﻄ ﻌﻬﻤﺎِ ،ﺇﹶﻟ ﻰ ﻣ ﺮ ِﺟﻌﻜﹸ ﻢ ﹶﻓﹸﺄﻧـﺒﹸﺌ ﹸﻜ ﻢ ِﺑﻤﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ * ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﹶﻟ ﻯ ﺱ ﻣﻦ ﻳﻘﹸﻮ ﹸﻝ ﺁ ﻣﻨﺎ ﺑِﺎﻟﱢﻠ ِﻪ ﻓﹶﺈﺫﹶﺍ ﺃﹸﻭ ِﺫ ﺤ ﺕ ﹶﻟﻨ ﺪ ِﺧﹶﻠﻨﻬ ﻢ ﰲ ﺍﻟﺼﺎِﻟ ِ ﻭ ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﲔ * ﻭ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﻚ ﹶﻟﻴﻘﹸﻮﹸﻟ ﻦ ِﺇﻧﺎ ﹸﻛﻨﺎ ﻣ ﻌ ﹸﻜﻢ ،ﹶﺃ ﻭ ﺼ ﺮ ﻣﻦ ﺭﺑ ﺏ ﺍﻟﻠﱠﻪ ﻭﻟِﺌ ﻦ ﺟﺎ َﺀ ﻧ ﺱ ﹶﻛ ﻌﺬﹶﺍ ِ ﰲ ﺍﻟﻠﱠﻪ ،ﺟ ﻌ ﹶﻞ ِﻓﺘﻨ ﹶﺔ ﺍﻟﻨﺎ ِ ﺻﺪﻭ ِﺭ ﺍﻟﻌﺎﹶﻟ ِﻤ ﺲ ﺍﻟﻠﱠﻪ ِﺑﹶﺄ ﻋﹶﻠ ﻢ ِﺑﻤﺎ ﰲ ﹶﻟﻴ ﲔ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ.[١٠-١ : ﺱ ﳊﻜﹶﻢ ،ﻓﺈ ﱠﻥ ﺍﻟﻨﺎ ﻕ ﻫ ِﺬ ِﻩ ﺍﻵﻳﺎﺕِ ،ﻭﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻣﻦ ﺍﻟ ِﻌﺒ ِﺮ ﻭ ﹸﻛﻨﻮﺯ ﺍ ِ ﻓﻠﻴﺘﺄﻣ ِﻞ ﺍﻟﻌﺒ ﺪ ﺳﻴﺎ ﺇﺫﹶﺍ ﺃﹸﺭ ِﺳ ﹶﻞ ﺇﻟﻴﻬﻢ ﺍﻟﺮ ﺳ ﹸﻞ ﺑﲔ ﺃﻣﺮﻳﻦ :ﺇﻣﺎ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺃﺣﺪﻫﻢ :ﺁﻣﻨﺎ ،ﻭﺇﻣﺎ ﺃﻻ ﻳﻘﻮ ﹶﻝ ﺫﻟﻚ ،ﺑﻞ ﺕ ﻭﺍﻟﻜﹸﻔﺮ ،ﻓﻤﻦ ﻗﺎﻝ :ﺁﻣﻨﺎ ،ﺍﻣﺘﺤﻨﻪ ﺭﺑﻪ ،ﻭﺍﺑﺘﻼﻩ ،ﻭﻓﺘﻨﻪ ،ﻭﺍﻟﻔﺘﻨﺔ: ﻳﺴﺘﻤ ﺮ ﻋﻠﻰ ﺍﻟﺴﻴﺌﺎ ِ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﺧﺘﺒﺎﺭ ،ﻟﻴﺘﺒ ﺐ ﺃﻧﻪ ﺴ ﺤ ﲔ ﺍﻟﺼﺎ ِﺩﻕِ ﻣﻦ ﺍﻟﻜﺎﺫِﺏ ،ﻭﻣﻦ ﱂ ﻳﻘﻞ :ﺁﻣﻨﺎ ،ﻓﻼ ﻳ ﺠﺰ ﺍﻟﻠﱠﻪ ﻭﻳﻔﻮﺗﻪ ﻭﻳﺴِﺒﻘﹸﻪ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﻄﻮﻯ ﺍﳌﺮﺍ ِﺣ ﹶﻞ ﰲ ﻳﺪﻳﻪ. ﻳ ﻌ ِ ﻒ ﻳﻔِـ ﺮ ﺍﳌ ﺮ ُﺀ ﻋـﻨ ﻪ ِﺑ ﹶﺬﻧـِﺒ ِﻪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺗﻄﹾﻮﻯ ﰲ ﻳ ﺪﻳ ِﻪ ﺍﳌﺮﺍ ِﺣ ﹸﻞ ﻭﻛﹶﻴـ ﻓﻤﻦ ﺁﻣﻦ ﺑﺎﻟ ﺮﺳِ ﻞ ﻭﺃﻃﺎﻋﻬﻢ ،ﻋﺎﺩﺍﻩ ﺃﻋﺪﺍﺅﻫﻢ ﻭﺁﺫﻭﻩ ،ﻓﺎﺑﺘﻠﻰ ﲟﺎ ﻳﺆﻟِﻤﻪ ،ﻭﺇﻥ ﱂ ﺼ ﹶﻞ ﻟﻪ ﻣﺎ ﻳﺆﳌﻪ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺆ ﹸﱂ ﺤ ﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﹶﻓ ﻳﺆﻣﻦ ﻢ ﻭﱂ ﻳﻄﻌﻬﻢ ،ﻋﻮِﻗ ﺲ ﺁﻣﻨﺖ ﺃﻭ ﺭﻏﺒﺖ ﻟﻪ ﺃﻋ ﹶﻈ ﻢ ﺃﳌﹰﺎ ﻭﺃﺩﻭ ﻡ ﻣِﻦ ﺃﱂ ﺍﺗﺒﺎﻋﻬﻢ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺣﺼﻮﻝ ﺍﻷﱂ ﻟﻜﻞ ﻧﻔ ٍ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻟﻜﻦ ﺍﳌﺆﻣﻦ ﳛﺼﻞ ﻟﻪ ﺍﻷﱂ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﺑﺘﺪﺍﺀً ،ﰒ ﺗﻜﻮﻥ ﻟﻪ ﺍﻟﻌﺎﻗﺒ ﹸﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺍﳌﹸﻌ ِﺮﺽ ﻋﻦ ﺍﻹﳝﺎﻥ ﲢﺼ ﹸﻞ ﻟﻪ ﺍﻟﻠﱠﺬ ﹸﺓ ﺍﺑﺘﺪﺍﺀً ،ﰒ ﻳﺼﲑ ﺇﱃ ﺍﻷﱂ ﺍﻟﺪﺍﺋﻢ .ﻭﺳﺌﻞ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺃﻳﻤﺎ ﺃﻓﻀ ﹸﻞ ﻟﻠﺮﺟﻞ ،ﺃﻥ ﻳﻤﻜﱠﻦ ﺃﻭ ﻳﺒﺘﻠﻰ؟ ﻓﻘﺎﻝ :ﻻ ﻳﻤﻜﱠﻦ ﺣﱴ ﻳﺒﺘﻠﻰ.
٨ ﺻﺒﺮﻭﺍ ﻣﻜﱠﻨﻬﻢ ،ﻓﻼ ﻳ ﹸﻈﻦ ﺃﺣﺪ ﺃﻧﻪ ﳜﻠﺺ ﻣﻦ ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﺑﺘﻠﻰ ﺃﹸﻭﱃ ﺍﻟ ﻌ ﺰ ِﻡ ﻣِﻦ ﺍﻟﺮﺳﻞ ﻓﻠﻤﺎ ﺕ ﺃﻫ ﹸﻞ ﺍﻵﻻﻡ ﰲ ﺍﻟ ﻌﻘﹸﻮﻝ ،ﻓﺄﻋﻘﻠﹸﻬﻢ ﻣ ﻦ ﺑﺎﻉ ﺃﳌﹰﺎ ﻣﺴﺘﻤِﺮﹰﺍ ﻋﻈﻴﻤﺎﹰ، ﺍﻷﱂ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﻳﺘﻔﺎﻭ ﺑﺄﱂ ﻣﻨﻘﻄﻊ ﻳﺴﲑ ،ﻭﺃﺷﻘﺎﻫﻢ ﻣ ﻦ ﺑﺎﻉ ﺍﻷﹶﻟ ﻢ ﺍﳌﻨﻘ ِﻄ ﻊ ﺍﻟﻴﺴﲑ ،ﺑﺎﻷﱂ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺴﺘﻤﺮ. ﻓﺈﻥ ﻗﻴﻞ :ﻛﻴﻒ ﳜﺘﺎﺭ ﺍﻟﻌﺎﻗ ﹸﻞ ﻫﺬﺍ؟ ﻗﻴﻞ :ﺍﳊﺎﻣ ﹸﻞ ﻟﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨ ﹾﻘﺪ ،ﻭﺍﻟﻨﺴﻴﺌﺔ. ﺤﺐ ﺍﻟﻌﺎ ِﺟ ِﻞ * ﺲ ﻣﻮﻛﻠ ﹲﺔ ِﺑ * ﻭﺍﻟﻨ ﹾﻔ ﺤﺒﻮ ﹶﻥ ﺍﻟﻌﺎ ِﺟﹶﻠ ﹶﺔ * ﻭﺗ ﹶﺬﺭﻭ ﹶﻥ ﺍﻵ ِﺧ ﺮ ﹶﺓ﴾ ]ﺍﻟﻘﻴﺎﻣﺔِ﴿ ،[٢١-٢٠ :ﺇﻥﱠ ﻫﺆﻻ ِﺀ ﴿ ﹶﻛﻼﱠ ﺑ ﹾﻞ ﺗ ِ ﺤﺒﻮ ﹶﻥ ﺍﻟﻌﺎ ِﺟﹶﻠ ﹶﺔ ﻭﻳ ﹶﺬﺭﻭ ﹶﻥ ﻭﺭﺍ َﺀ ﻫ ﻢ ﻳﻮﻣﹰﺎ ﹶﺛﻘِﻴ ﹰ ﻳ ِ ﻼ﴾ ]ﺍﻹﻧﺴﺎﻥ.[٢٧ : ﺶ ﻣﻊ ﺍﻟﻨﺎﺱ، ﻭﻫﺬﺍ ﳛﺼﻞ ﻟﻜﻞ ﺃﺣﺪ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺪﱏ ﺑﺎﻟﻄﱠﺒﻊ ،ﻻ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﻌﻴ ﺱ ﳍﻢ ﺇﺭﺍﺩﺍﺕ ﻭﺗﺼﻮﺭﺍﺕ ،ﻓﻴﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺃﻥ ﻳﻮﺍﻓِﻘﻬﻢ ﻋﻠﻴﻬﺎ ،ﻓﺈﻥ ﱂ ﻳﻮﺍﻓﻘﻬﻢ ،ﺁﺫﻭﻩ ﻭﺍﻟﻨﺎ ﺼ ﹶﻞ ﻟﻪ ﺍﻷﺫﻯ ﻭﺍﻟﻌﺬﺍﺏ ،ﺗﺎﺭ ﹰﺓ ﻣﻨﻬﻢ ،ﻭﺗﺎﺭ ﹰﺓ ﻣِﻦ ﻏﲑﻫﻢ ،ﻛﻤﻦ ﻭﻋﺬﱠﺑﻮﻩ ،ﻭﺇﻥ ﻭﺍﻓﻘﻬﻢ ،ﺣ ﻋﻨﺪﻩ ِﺩﻳ ﻦ ﻭﺗﻘﻰ ﺣ ﱠﻞ ﺑﲔ ﻗﻮﻡ ﹸﻓﺠﺎ ٍﺭ ﹶﻇﹶﻠ ﻤﺔٍ ،ﻭﻻ ﻳﺘﻤﻜﻨﻮﻥ ﻣِﻦ ﻓﺠﻮﺭﻫﻢ ﻭﻇﹸﻠﻤﻬﻢ ﺇﻻ ﲟﻮﺍﻓﻘﺘﻪ ﳍﻢ ،ﺃﻭ ﺳﻜﻮﺗِﻪ ﻋﻨﻬﻢ ،ﻓﺈﻥ ﻭﺍﻓﻘﻬﻢ ،ﺃﻭ ﺳﻜﺖ ﻋﻨﻬﻢ ،ﺳِﻠ ﻢ ﻣِﻦ ﺷﺮﻫﻢ ﰲ ﻑ ﻣﺎ ﻛﺎﻥ ﳜﺎﻓ ﻪ ﺍﺑﺘﺪﺍﺀ ،ﻟﻮ ﺃﻧﻜﺮ ﺍﻻﺑﺘﺪﺍﺀ ،ﰒ ﻳﺘﺴﱠﻠﻄﹸﻮ ﹶﻥ ﻋﻠﻴﻪ ﺑﺎﻹﻫﺎﻧﺔ ﻭﺍﻷﺫﻯ ﺃﺿﻌﺎ ﻋﻠﻴﻬﻢ ﻭﺧﺎﻟﻔﻬﻢ ،ﻭﺇﻥ ﺳِﻠ ﻢ ﻣﻨﻬﻢ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻬﺎﻥ ﻭﻳﻌﺎﻗﹶﺐ ﻋﻠﻰ ﻳﺪ ﻏﲑﻫﻢ ،ﻓﺎﳊﺰ ﻡ ﹸﻛﻞﱡ ﻂ ﺍﻟﻨﺎﺱِ، ﺨِ ﺴ ﺍﳊﺰﻡ ﰲ ﺍﻷﺧﺬ ﲟﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﳌﻌﺎﻭﻳﺔ ) :ﻣ ﻦ ﹶﺃ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ِﺑ ﺨِ ﺴ ﺱ ِﺑ ﹶﻛﻔﹶﺎ ﻩ ﺍﻟﻠﱠﻪ ﻣ ﺆﻧ ﹶﺔ ﺍﻟﻨﺎﺱِ ،ﻭ ﻣ ﻦ ﹶﺃ ﺭﺿﻰ ﺍﻟﻨﺎ ﻂ ﺍﻟﻠﱠﻪ ﱂ ﻳ ﻐﻨﻮﺍ ﻋﻨﻪِ ﻣ ﻦ ﺍﻟﱠﻠﻪ ﺷﻴﹶﺌﹰﺎ().(١ ﲔ ﺍﻟﺮﺅﺳﺎ َﺀ ﻋﻠﻰ ﺃﻏﺮﺍﺿﻬﻢ ﻭ ﻣ ﻦ ﺗﺄﻣﻞ ﺃﺣﻮﺍ ﹶﻝ ﺍﻟﻌﺎﻟﹶﻢ ،ﺭﺃﻯ ﻫﺬﺍ ﻛﺜﲑﹰﺍ ﻓﻴﻤﻦ ﻳﻌ ﻉ ﻋﻠﻰ ﺑِﺪﻋﻬﻢ ﻫﺮﺑﹰﺎ ﻣﻦ ﻋﻘﻮﺑﺘﻬﻢ ،ﻓ ﻤ ﻦ ﻫﺪﺍﻩ ﺍﻟﻠﱠﻪ ،ﻭﺃﳍﻤﻪ ﲔ ﺃﻫ ﹶﻞ ﺍﻟِﺒ ﺪ ِ ﺍﻟﻔﺎﺳﺪﺓ ،ﻭﻓﻴﻤﻦ ﻳﻌ ﺻﺒ ﺮ ﻋﻠﻰ ﻋﺪﻭﺍﻢ ،ﰒ ﺭﺷﺪﻩ ،ﻭﻭﻗﺎﻩ ﺷ ﺮ ﻧﻔﺴﻪ ،ﺍﻣﺘﻨﻊ ﻣِﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻋﻠﻰ ﻓِﻌﻞ ﺍﶈﺮﻡ ،ﻭ ﺗﻜﻮ ﹸﻥ ﻟﻪ ﺍﻟﻌﺎﻗﺒ ﹸﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﻟِﻠﺮﺳﻞ ﻭﺃﺗﺒﺎﻋﻬِﻢ ،ﻛﺎﳌﻬﺎﺟﺮﻳﻦ، ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻣﻦ ﺍﺑﺘﻠﻰ ﻣِﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﻟ ﻌﺒﺎﺩ ،ﻭﺻﺎﳊﻰ ﺍﻟﻮﻻﺓ ،ﻭﺍﻟﺘﺠﺎﺭ ،ﻭﻏﲑﻫﻢ. ﱠﰒ ﻋﺰﺍﻫﻢ ﺗﻌﺎﱃ ﺑﻌﺰﺍ ٍﺀ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺟِﻬﺎﺩﻫﻢ ﻓﻴﻪ ،ﺇﳕﺎ ﻫﻮ ﻷﻧﻔﺴﻬﻢ ،ﻭﲦﺮﺗﻪ ﻋﺎﺋﺪﺓ ﻋﻠﻴﻬﻢ ،ﻭﺃﻧﻪ ﻏﲎ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ،ﻭﻣﺼﻠﺤ ﹸﺔ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ،ﺗﺮﺟ ﻊ ﺇﻟﻴﻬﻢ ،ﻻ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ،ﰒ ﺃﺧﱪ ﺃﻧﻪ ﻳﺪﺧﻠﻬﻢ ﲜﻬﺎﺩﻫﻢ ﻭﺇﳝﺎﻢ ﰲ ﺯﻣﺮﺓ ﺍﻟﺼﺎﳊﲔ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٤١٦
٩ ﰒ ﺃﺧﱪ ﻋﻦ ﺣﺎﻝ ﺍﻟﺪﺍﺧﻞ ﰲ ﺍﻹﳝﺎﻥ ﺑﻼ ﺑﺼﲑﺓ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﹸﻭﺫﻯ ﰲ ﺍﻟﻠﱠﻪ ﺟﻌﻞ ﻓﺘﻨ ﹶﺔ ﺱ ﻟﻪ ﻛﻌﺬﺍﺏ ﺍﻟﻠﱠﻪ ،ﻭﻫﻰ ﺃﺫﺍﻫﻢ ﻟﻪ ،ﻭﻧﻴﻠﹸﻬﻢ ﺇﻳﺎﻩ ﺑﺎﳌﻜﺮﻭﻩ ﻭﺍﻷﱂ ﺍﻟﺬﻯ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺎﻟﻪ ﺍﻟﻨﺎ ِ ﺍﻟﺮﺳ ﹸﻞ ﻭﺃﺗﺒﺎﻋﻬﻢ ﳑﻦ ﺧﺎﻟﻔﻬﻢ ،ﺟﻌﻞ ﺫﻟﻚ ﰲ ﻓﺮﺍﺭﻩ ﻣﻨﻬﻢ ،ﻭﺗﺮ ِﻛ ِﻪ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ ﻧﺎﻟﻪ، ﺏ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻯ ﻓ ﺮ ﻣﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺎﻹﳝﺎﻥ ،ﻓﺎﳌﺆﻣﻨﻮﻥ ﻟِﻜﻤﺎﻝ ﺑﺼﲑﻢ ،ﻓﺮﻭﺍ ﻣِﻦ ﺃﱂ ﻛﻌﺬﺍ ِ ﻋﺬﺍﺏ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﻹﳝﺎﻥِ ،ﻭﲢ ﻤﻠﹸﻮﺍ ﻣﺎ ﻓﻴ ِﻪ ﻣﻦ ﺍﻷﱂ ﺍﻟﺰﺍﺋﻞ ﺍﳌﹸﻔﺎﺭﻕ ﻋﻦ ﻗﺮﻳﺐ ،ﻭﻫﺬﺍ ﻟﻀﻌﻒ ﺑﺼﲑﺗﻪ ،ﻓ ﺮ ﻣﻦ ﺃﱂ ﻋﺬﺍﺏ ﺃﻋﺪﺍﺀ ﺍﻟﺮﺳﻞ ﺇﱃ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻭﻣﺘﺎﺑﻌﺘﻬﻢ ،ﻓﻔ ﺮ ﻣِﻦ ﺃ ِﱂ ﻋﺬﺍﻢ ﺇﱃ ﺃ ِﱂ ﻋﺬﺍﺏ ﺍﻟﻠﱠﻪ ،ﻓﺠﻌﻞ ﺃ ﹶﱂ ﻓﺘﻨﺔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻔِﺮﺍﺭ ﻣﻨﻪ ،ﲟﱰﻟﺔ ﺃﱂ ﻋﺬﺍﺏ ﺍﻟﻠﱠﻪ ،ﻭﻏﹸِﺒ ﻦ ﹸﻛ ﱠﻞ ﺍﻟﻐﱭ ﺇﺫ ﺍﺳﺘﺠﺎﺭ ﻣِﻦ ﺍﻟﺮﻣﻀﺎﺀ ﺑﺎﻟﻨﺎﺭ ،ﻭﻓ ﺮ ﻣِﻦ ﺃﱂ ﺳﺎﻋﺔ ﺇﱃ ﺃﱂ ﺍﻷﺑﺪ ،ﻭﺇﺫﺍ ﻧﺼﺮ ﺍﻟﻠﱠﻪ ﺖ ﻣﻌﻜﻢ ،ﻭﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻪ ﺻﺪﺭﻩ ﻣﻦ ﺍﻟﻨﻔﺎﻕ. ﺟﻨﺪﻩ ﻭﺃﻭﻟﻴﺎﺀﻩ ،ﻗﺎﻝ :ﺇﱏ ﻛﻨ ﺱ ﻭﻳﺒﺘﻠﻴﻬﺎ، ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘ ﻪ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﳝﺘﺤﻦ ﺍﻟﻨﻔﻮ ﻓﹸﻴ ﹾﻈ ِﻬ ﺮ ﺑﺎﻻﻣﺘﺤﺎﻥ ﻃﱢﻴﺒﻬﺎ ﻣِﻦ ﺧﺒﻴﺜﻬﺎ ،ﻭ ﻣ ﻦ ﻳﺼﻠﹸﺢ ﳌﻮﺍﻻﺗﻪ ﻭﻛﺮﺍﻣﺎﺗﻪ ،ﻭ ﻣ ﻦ ﻻ ﻳﺼﻠﹸﺢ، ﺱ ﺍﻟﱴ ﺗﺼﻠﹸﺢ ﻟﻪ ﻭﻳﺨﻠﱢﺼﻬﺎ ِﺑﻜِﲑ ﺍﻻﻣﺘﺤﺎﻥ ،ﻛﺎﻟﺬﱠﻫﺐ ﺍﻟﺬﻯ ﻻ ﳜﻠﹸﺺ ﻭﻟﻴﻤﺤﺺ ﺍﻟﻨﻔﻮ ﺲ ﰲ ﺍﻷﺻﻞ ﺟﺎﻫﻠﺔ ﻇﺎﳌﺔ ،ﻭﻗﺪ ﺣﺼﻞ ﳍﺎ ﻭﻻ ﻳﺼﻔﻮ ﻣِﻦ ﻏِﺸﻪ ،ﺇﻻ ﺑﺎﻻﻣﺘﺤﺎﻥ ،ﺇﺫ ﺍﻟﻨﻔ ﻚ ﻭﺍﻟﺘﺼﻔﻴﺔ ،ﻓﺈﻥ ﺧﺮﺝ ﰲ ﻫﺬﻩ ﺑﺎﳉﻬﻞ ﻭﺍﻟﻈﻠﻢ ﻣِﻦ ﺍﳋﹸﺒﺚ ﻣﺎ ﳛﺘﺎ ﺝ ﺧﺮﻭﺟﻪ ﺇﱃ ﺍﻟﺴﺒ ِ ﺍﻟﺪﺍﺭ ،ﻭﺇﻻ ﻓﻔﻰ ﻛِﲑ ﺟﻬﻨﻢ ،ﻓﺈﺫﺍ ﻫﺬﱢﺏ ﺍﻟﻌﺒ ﺪ ﻭﻧ ﱢﻘﻰ ،ﺃﹸ ِﺫ ﹶﻥ ﻟﻪ ﰲ ﺩﺧﻮ ِﻝ ﺍﳉﻨﺔ. ﻓﺼﻞ
]ﺫﻛﺮ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ[ ﻭﳌﺎ ﺩﻋﺎ ج ﺇﱃ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﺍﺳﺘﺠﺎﺏ ﻟﻪ ﻋِﺒﺎﺩ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻛﻞ ﻗﺒﻴﻠﺔ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﺣﺎِﺋ ﺰ ﻗﺼ ِ ﺻﺪﻳ ﻖ ﺍﻷُﻣﺔ ،ﻭﺃﺳﺒﻘﹸﻬﺎ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺂﺯﺭﻩ ﰲ ﺐ ﺳﺒ ِﻘﻬِﻢ)ِ ،(١ ﺏ ﻷﰉ ﺑﻜﺮ :ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﻃﻠﺤ ﹸﺔ ﺩﻳﻦ ﺍﻟﻠﱠﻪ ،ﻭﺩﻋﺎ ﻣﻌﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻓﺎﺳﺘﺠﺎ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻭﺳﻌ ﺪ ﺑ ﻦ ﺃﰉ ﻭﻗﺎﺹ. ﺻﺪﻳ ﹶﻘﺔﹸ ﺍﻟﻨﺴﺎ ِﺀ :ﺧﺪﳚ ﹸﺔ ﺑﻨﺖ ﺧﻮﻳﻠﺪ ،ﻭﻗﺎﻣﺖ ﺑﺄﻋﺒﺎﺀ ﻭﺑﺎﺩﺭ ﺇﱃ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ج ِ ﺍﻟ ﻚ ﺨﺰِﻳ ﺸ ﺮ ﹶﻓﻮﺍﻟﻠﱠ ِﻪ ﹶﻻ ﻳ ﺖ ﹶﻟﻪ) :ﹶﺃﺑ ِ ﺖ ﻋﻠﹶﻰ ﻧﻔﹾﺴﻰ( .ﹶﻓﻘﹶﺎﹶﻟ ﺼﺪﻳﻘﻴﺔِ ،ﻭﻗﺎﻝ ﳍﺎ) :ﹶﻟ ﹶﻘ ﺪ ﺧﺸِﻴ ) (١ﻳﻘﺎﻝ :ﺣﺎﺯ ﻗﺼﺐ ﺍﻟﺴﺒﻖ ،ﺃﻱ :ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺍﻷﻣﺮ.
١٠ ﺍﻟﻠﱠﻪ ﺃﺑﺪﹰﺍ() ،(١ﰒ ﺍﺳﺘ ﺪﻟﱠﺖ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻔﺎﺿﻠﺔ ،ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺸﻴﻢ ،ﻋﻠﻰ ﺃﻥ ﻣ ﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻ ﻳﺨ ﺰﻯ ﺃﺑ ﺪﺍﹰ ،ﻓﻌﻠﻤﺖ ﺑﻜﻤﺎﻝ ﻋﻘﻠﻬﺎ ﻭﻓِﻄﺮﺎ ،ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ، ﻭﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ،ﻭﺍﻟﺸﻴﻢ ﺍﻟﺸﺮﻳﻔﺔ ،ﺗﻨﺎ ِﺳﺐ ﺃﺷﻜﺎﳍﺎ ﻣﻦ ﻛﺮﺍﻣﺔ ﺍﻟﻠﱠﻪ ،ﻭﺗﺄﻳﻴﺪﻩ، ﻯ ﻭﺍﳋِﺬﻻﻥ ،ﻭﺇﳕﺎ ﻳﻨﺎﺳﺒﻪ ﺃﺿﺪﺍﺩﻫﺎ ،ﻓﻤﻦ ﺭﻛﱠﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻭﺇﺣﺴﺎﻧﻪ ،ﻭﻻ ﺗﻨﺎ ِﺳﺐ ﺍﳋﺰ ﺃﺣﺴ ِﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺃﺣﺴﻦ ﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ ﺇﳕﺎ ﻳﻠﻴ ﻖ ﺑﻪ ﻛﺮﺍﻣﺘ ﻪ ﻭﺇﲤﺎ ﻡ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻪ ،ﻭ ﻣ ﻦ ﺕ ﻭﹶﺃ ﺳ ﻮِﺇ ﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ ﺇﳕﺎ ﻳﻠﻴﻖ ﺑﻪ ﻣﺎ ﻳﻨﺎﺳﺒﻬﺎ ،ﻭﺬﺍ ﺍﻟﻌﻘﻞ ﺭﻛﱠﺒﻪ ﻋﻠﻰ ﺃﻗﺒﺢ ﺍﻟﺼﻔﺎ ِ ﺤ ﻤ ٍﺪ ﻼ ِﻡ ِﻣﻨﻪ ﻣ ﻊ ﺭﺳﻮﹶﻟﻴ ِﻪ ِﺟﺒﺮِﻳﻞ ﻭﻣ ﺴﹶ ﻭﺍﻟﺼﺪﻳﻘﻴﺔ ﺍﺳﺘﺤﻘﱠﺖ ﺃﻥ ﻳ ﺮ ِﺳ ﹶﻞ ِﺇﹶﻟﻴﻬﺎ ﺭﺑﻬﺎ ﺑﺎﻟ ج).(٢ ﻓﺼﻞ
ﻭﺑﺎﺩﺭ ﺇﱃ ﺍﻹﺳﻼﻡ ﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﻛﺎﻥ ﺍﺑ ﻦ ﲦﺎﻥ ﺳﻨﲔ ،ﻭﻗﻴﻞ: ﺃﻛﺜ ﺮ ﻣﻦ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﰲ ﻛﻔﺎﻟ ِﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﺧﺬﻩ ﻣﻦ ﻋﻤ ِﻪ ﺃﰉ ﻃﺎﻟﺐ ﺇﻋﺎﻧ ﹰﺔ ﻟﻪ ﰲ ﺤ ٍﻞ. ﺳﻨ ِﺔ ﻣ ﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﺎﻥ ﻏﹸﻼﻣﹰﺎ ﳋﺪﳚﺔ ،ﻓﻮﻫﺒﺘﻪ ﻟﺮﺳﻮﻝ ﻭﺑﺎﺩﺭ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎﺭﺛﺔ)ِ (٣ﺣ ﱮ ج ،ﻓﻘﻴﻞ :ﻫﻮ ﰲ ﺍﻟﻠﱠﻪ ج ﳌﺎ ﺗﺰ ﻭﺟﻬﺎ ،ﻭﹶﻗ ِﺪ ﻡ ﺃﺑﻮﻩ ﻭﻋﻤﻪ ﰲ ﻓِﺪﺍﺋﻪ ،ﻓﺴﺄﻻ ﻋﻦ ﺍﻟﻨ ﺍﳌﺴﺠﺪ ،ﻓﺪﺧﻼ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺍﺑ ﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻳﺎ ﺍﺑ ﻦ ﻫﺎﺷﻢ ،ﻳﺎ ﺍﺑ ﻦ ﺳﻴ ِﺪ ﻗﻮﻣﻪ ،ﺃﻧﺘﻢ ﺃﻫ ﹸﻞ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ﻭﺟﲑﺍﻧﻪ ،ﺗﻔﻜﱡﻮﻥ ﺍﻟﻌﺎﱏ ﻭﺗﻄ ِﻌﻤﻮ ﹶﻥ ﺍﻷﺳﲑ ،ﺟﺌﻨﺎ ﻙ ﰲ ﺍﺑﻨﻨﺎ ِﻋﻨﺪﻙ ،ﻓﺎﻣﻨﻦ ﻋﻠﻴﻨﺎ ،ﻭﹶﺃ ﺣ ِ ﺴ ﻦ ﺇﻟﻴﻨﺎ ﰲ ﻓِﺪﺍﺋِﻪ ،ﻗﺎﻝ) :ﻭﻣﻦ ﻫﻮ(؟ ﻗﺎﻟﻮﺍ :ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎﺭﺛﺔ) ،(٤ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﻓ ﻬﻼﱠ ﹶﻏﻴ ﺮ ﺫﻟِﻚ(؟ ﻗﺎﻟﻮﺍ :ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ) :ﹶﺃ ﺩﻋﻮ ﻩ ﻓﺄﹸﺧﻴﺮﻩ ،ﻓﹶﺈﻥ ﺍﺧﺘﺎ ﺭﻛﹸﻢ ،ﹶﻓﻬ ﻮ ﹶﻟﻜﹸﻢ ،ﻭﺇِﻥ ﺍ ﺧﺘﺎﺭﱏ ،ﹶﻓﻮﺍﻟﻠﱠ ِﻪ ﻣﺎ ﹶﺃﻧﺎ ﺑﺎﱠﻟﺬِﻯ ﹶﺃ ﺧﺘﺎ ﺭ ﻋﻠﹶﻰ ﻣﻦ ﺍ ﺧﺘﺎﺭﱏ ﺃ ﺣ ﺪﹰﺍ( ﻗﺎﻻ :ﻗﺪ ﺭﺩﺩﺗﻨﺎ ﺼﻒِ ،ﻭﺃﺣﺴﻨﺖ ،ﻓﺪﻋﺎﻩ ﻓﻘﺎﻝ) :ﻫﻞ ﺗﻌ ِﺮﻑ ﻫﺆﻻﺀ(؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ) :ﻣﻦ ﻋﻠﻰ ﺍﻟﻨ ﺖ ﺻﺤﺒﱴ ﺖ ﻭﺭﺃﻳﺖ ،ﻭﻋﺮﻓ ﻫﺬﹶﺍ(؟ ﻗﺎﻝ :ﻫﺬﺍ ﺃﰉ ،ﻭﻫﺬﺍ ﻋﻤﻰ ،ﻗﺎﻝ) :ﻓﺄﻧﺎ ﻣﻦ ﻗﺪ ﻋﻠﻤ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧ ،٢١/١ﻭﻣﺴﻠﻢ ) (١٦٠ﰲ ﺍﻹﳝﺎﻥ :ﺑﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٠٥/٧ﰲ ﺍﳌﻨﺎﻗﺐ ﻭﻣﺴﻠﻢ ).(٢٤٣٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٩٨/٨ ) (٤ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﺍﳌﺼﻨﻒ ).(٣٢٥/٥
١١ ﺖ ﻣﲎ ﻣﻜﺎﻥ ﻟﻚ ،ﻓﺎﺧﺘﺮﱏ ﺃﻭ ﺍﺧﺘﺮﳘﺎ( ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﺎﻟﺬﻯ ﺃﺧﺘﺎ ﺭ ﻋﻠﻴﻚ ﺃﺣﺪﹰﺍ ﺃﺑﺪﺍﹰ ،ﺃﻧ ﻚ ﻳﺎ ﺯﻳﺪ ،ﺃﲣﺘﺎ ﺭ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻠﻰ ﺍﳊﺮﻳﺔ ،ﻭﻋﻠﻰ ﺃﺑﻴﻚ ﻭﻋﻤﻚ، ﺍﻷﺏ ﻭﺍﻟﻌﻢ ،ﻓﻘﺎﻻ :ﻭﳛ ﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺷﻴﺌﹰﺎ ﻣﺎ ﺃﻧﺎ ﺑﺎﻟﺬﻯ ﺃﺧﺘﺎ ﺭ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻫﻞ ﺑﻴﺘﻚ؟ ،ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺪ ﺭﺃﻳ ﺃﺣﺪﹰﺍ ﺃﺑﺪﺍﹰ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺫﻟﻚ ،ﺃﺧﺮﺟﻪ ﺇﱃ ﺍﳊِﺠﺮ ،ﻓﻘﺎﻝ) :ﹸﺃ ﺷ ِﻬ ﺪﻛﹸﻢ ﺃ ﱠﻥ ﺯﻳ ﺪﹰﺍ ﺍﺑﲎ ،ﻳ ِﺮﺛﹸﲎ ﻭﺃ ِﺭﺛﹸﻪ( ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﺃﺑﻮﻩ ﻭﻋﻤﻪ ،ﻃﺎﺑﺖ ﻧﻔﻮﺳﻬﻤﺎ ،ﻓﺎﻧﺼﺮﻓﺎ ،ﻭﺩﻋﻰ ﺯﻳ ﺪ ﺑﻦ ﳏﻤﺪ ،ﺣﱴ ﺟﺎﺀ ﺍﻟﻠﱠﻪ ﺑﺎﻹﺳﻼﻡ ،ﻓﱰﻟﺖ﴿ :ﺍ ﺩﻋﻮ ﻫ ﻢ ﻵﺑﺎِﺋ ِﻬ ﻢ﴾ ]ﺍﻷﺣﺰﺍﺏ،[٥ : ﹶﻓﺪِ ﻋ ﻰ ﻣﻦ ﻳﻮﻣﺌﺬ :ﺯﻳ ﺪ ﺑﻦ ﺣﺎﺭﺛﺔ .ﻗﺎﻝ ﻣﻌﻤﺮ ﰲ )ﺟﺎﻣﻌﻪ( ﻋﻦ ﺍﻟﺰﻫﺮﻯ) :ﻣﺎ ﻋﻠﻤﻨﺎ ﺃﺣﺪﹰﺍ ﺃﺳﻠﻢ ﻗﺒﻞ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺃﺧﱪ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻛﺘﺎﺑﻪ ﺃﻧﻪ ﺃﻧﻌﻢ ﻋﻠﻴﻪ ،ﻭﺃﻧﻌﻢ ﺲ ﻭﺭﻗ ﹸﺔ ﺑ ﻦ ﻧﻮﻓﻞ ،ﻭﲤﻨﻰ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺟ ﹶﺬ ﻋﹰﺎ ﺇﺫ ﻋﻠﻴﻪ ﺭﺳﻮﻟﻪ ،ﻭﲰﺎﻩ ﺑﺎﲰﻪ( .ﻭﺃﺳﻠﻢ ﺍﻟﻘ ﻳﺨ ِﺮﺝ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﻮﻣﻪ) ،(١ﻭﰱ )ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻯ( ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭﺁﻩ ﰲ ﺍﳌﻨﺎﻡ ﰲ ﻫﻴﺌﺔ ﺣﺴﻨﺔ ،ﻭﰱ ﺣﺪﻳﺚ ﺁﺧﺮ) :ﺃﻧﻪ ﺭﺁﻩ ﰲ ﺛﻴﺎﺏ ﺑﻴﺎﺽ().(٢ ﺶ ﻻ ﺗﻨ ِﻜﺮ ﺫﻟﻚ ،ﺣﱴ ﺑﺎﺩﺃﻫﻢ ﺱ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ،ﻭﻗﺮﻳ ﻭﺩﺧﻞ ﺍﻟﻨﺎ ﻀﺮ ﻭﻻ ﺗﻨﻔﻊ ،ﻓﺤﻴﻨﺌﺬ ﴰﱠﺮﻭﺍ ﻟﻪ ﻭﻷﺻﺤﺎﺑﻪ ﻋﻦ ﺐ ﺁﳍﺘﻬﻢ ،ﻭﺃﺎ ﻻ ﺗ ﺑﻌﻴﺐ ﺩِﻳﻨﻬﻢ ،ﻭﺳ ﻕ ﺍﻟﻌﺪﺍﻭﺓ ،ﻓﺤﻤﻰ ﺍﻟﻠﱠﻪ ﺭﺳﻮﹶﻟﻪ ﺑﻌﻤﻪ ﺃﰉ ﻃﺎﻟﺐ ،ﻷﻧﻪ ﻛﺎﻥ ﺷﺮﻳﻔﹰﺎ ﻣﻌ ﱠﻈﻤﺎ ﰲ ﻗﺮﻳﺶ، ﺳﺎ ِ ﻣﻄﺎﻋﹰﺎ ﰲ ﺃﻫﻠﻪ ،ﻭﺃﻫﻞ ﻣﻜﺔ ﻻ ﻳﺘﺠﺎﺳﺮﻭ ﹶﻥ ﻋﻠﻰ ﻣﻜﺎﺷﻔﺘﻪ ﺑﺸﻰ ٍﺀ ﻣﻦ ﺍﻷﺫﻯ. ﻭﻛﺎﻥ ﻣِﻦ ﺣﻜﻤ ِﺔ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ ﺑﻘﺎﺅﻩ ﻋﻠﻰ ﺩﻳﻦ ﻗﻮﻣﻪ ،ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﻟﱴ ﺗﺒﺪﻭ ﳌﻦ ﺗﺄﻣﻠﻬﺎ. ﺼ ﺪﻭﺍ ﻟﻪ ﻭﺃﻣﺎ ﺃﺻﺤﺎﺑﻪ ،ﻓﻤﻦ ﻛﺎﻥ ﻟﻪ ﻋﺸﲑ ﹲﺓ ﲢﻤﻴﻪ ،ﺍﻣﺘﻨﻊ ﺑﻌﺸﲑﺗﻪ ،ﻭﺳﺎﺋﺮﻫﻢ ﺗ ﺑﺎﻷﺫﻯ ﻭﺍﻟﻌﺬﺍﺏ ،ﻣﻨﻬﻢ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ،ﻭﺃﻣﻪ ﺳ ﻤﻴﺔ ،ﻭﺃﻫ ﹸﻞ ﺑﻴﺘﻪ ،ﻋﺬﱢﺑﻮﺍ ﰲ ﺍﻟﻠﱠﻪ ،ﻭﻛﺎﻥ ﺻﺒﺮﹰﺍ ﻳﺎ ﺁ ﹶﻝ ﻳﺎ ِﺳﺮٍ ،ﹶﻓِﺈﻥﱠ ﻣ ﻮ ِﻋ ﺪﻛﹸﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﻣ ﺮ ﻢ ﻭﻫﻢ ﻳﻌﺬﱠﺑﻮﻥ ﻳﻘﻮﻝ ) : ﺍﹶ ﳉﻨ ﹸﺔ().(٣ ) (١ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٥ ،٢٤/١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٢٨٩ ) (٣ﺫﻛﺮﻩ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻣﻐﺎﺯﻳﻪ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻋﻦ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ :ﺣﺪﺛﲏ ﺭﺟﺎﻝ ﻣﻦ ﺁﻝ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺃﻥ ﲰﻴﺔ ﺃﻡ ﻋﻤﺎﺭ ﻋﺬﺎ ﺁﻝ ﺑﲏ ﺍﳌﻐﲑﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﻫﻲ ﺗﺄﰉ ﻏﲑﻩ ﺣﱴ ﻗﺘﻠﻮﻫﺎ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳝﺮ ﺑﻌﻤﺎﺭ ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ ﻭﻫﻢ ﻳﻌﺬﺑﻮﻥ ﺑﺎﻷﺑﻄﺢ ﰲ ﺭﻣﻀﺎﺀ ﻣﻜﺔ ﻓﻴﻘﻮﻝ :ﺻﱪﺍ ﺁﻝ
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١٢ ﺏ ﰲ ﺍﻟﻠﱠﻪ ﺃﺷ ﺪ ﺍﻟﻌﺬﺍﺏ ،ﻓﻬﺎ ﹶﻥ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﻭﻫﺎﻧﺖ ﻭﻣﻨﻬﻢ ﺑﻼ ﹸﻝ ﺑ ﻦ ﺭﺑﺎﺡ ،ﻓﺈﻧﻪ ﻋ ﱢﺬ ﺏ ﻳﻘﻮﻝ) :ﺃﺣ ﺪ ﺃﺣ ﺪ .ﻓﻴﻤ ﺮ ﺑﻪ ﻭﺭﻗ ﹸﺔ ﺑﻦ ﻋﻠﻴﻪ ﻧ ﹾﻔﺴﻪ ﰲ ﺍﻟﻠﱠﻪ ،ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﺍﺷﺘ ﺪ ﻋﻠﻴﻪ ﺍﻟﻌﺬﺍ )(١ ﺨ ﹶﺬﻧﻪ ﺣﻨﺎﻧﹰﺎ( . ﷲ ﹶﻟﺌِﻦ ﻗﺘﹸﻠﺘﻤﻮﻩ ،ﻷﺗ ِ ﷲ ﻳﺎ ﺑﻼﻝ ﺃﺣ ﺪ ﺃﺣﺪ ،ﺃﻣﺎ ﻭﺍ ِ ﻧﻮﻓﻞ .ﻓﻴﻘﻮﻝ :ﺇﻯ ﻭﺍ ِ ﻓﺼﻞ ﻓﻲ هﺠﺮة اﻟﻤﺴﻠﻤﻴﻦ إﻟﻰ اﻟﺤﺒﺸﺔ ﺣﻴﻦ اﺷﺘﺪ اﻷذى ﻋﻠﻴﻬﻢ
ﻭﳌﺎ ﺍﺷﺘ ﺪ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﻣﻦ ﺃﺳﻠﻢ ،ﻭﻓﹸِﺘ ﻦ ﻣﻨﻬﻢ ﻣﻦ ﹸﻓِﺘﻦ ،ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻚ ﻣِﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ؟ ﻓﻴﻘﻮﻝ :ﻧﻌﻢ ،ﻭﺣﱴ ﺇﻥ ﺍﳉﹸ ﻌ ﹶﻞ ﻟﻴ ﻤﺮ ﻢ، ﺕ ﻭﺍﻟ ﻌﺰﻯ ﺇﳍﹸ ﻷﺣﺪﻫﻢ :ﺍﻟﻼ ﺴ ﻤﻴﺔ ﺃﻡ ﻚ ﻣِﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ،ﻓﻴﻘﻮﻝ :ﻧﻌﻢ .ﻭﻣ ﺮ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ﺃﺑﻮ ﺟﻬﻞ ﺑ ﻓﻴﻘﻮﻟﻮ ﹶﻥ :ﻭﻫﺬﺍ ﺇﳍﹸ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ،ﻭﻫﻰ ﺗﻌ ﱠﺬﺏ ،ﻭﺯﻭ ﺟﻬﺎ ﻭﺍﺑﻨﻬﺎ ،ﻓﻄﻌﻨﻬﺎ ﺑ ﺤ ﺮﺑ ٍﺔ ﰲ ﹶﻓﺮﺟﻬﺎ ﺣﱴ ﻗﺘﻠﻬﺎ. ﺼﺪﻳ ﻖ ﺇﺫﺍ ﻣﺮ ﺑﺄﺣ ٍﺪ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻳﻌﺬﱠﺏ ،ﺍﺷﺘﺮﺍ ﻩ ﻣﻨﻬﻢ ،ﻭﺃﻋﺘﻘﻪ ،ﻣﻨﻬﻢ ﺑﻼﻝﹸ، ﻛﺎﻥ ﺍﻟ ﻭﻋﺎ ِﻣﺮ ﺑﻦ ﹸﻓ ﻬﻴ ﺮﺓﹶ ،ﻭﺃﻡ ﻋﺒﻴﺲ ،ﻭ ِﺯﻧﲑﺓ ،ﻭﺍﻟﻨﻬﺪﻳﺔ ﻭﺍﺑﻨﺘﻬﺎ ،ﻭﺟﺎﺭﻳﺔ ﻟﺒﲎ ﻋﺪﻯ ﻛﺎﻥ ﻋﻤﺮ ﲎ ﺃﺭﺍﻙ ﺗ ﻌِﺘﻖ ﺭِﻗﺎﺑﺎ ﺿِﻌﺎﻓﺎﹰ ،ﻓﻠﻮ ﺃﻧﻚ ﻳﻌﺬﱢﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺇﺳﻼﻣﻪ ،ﻭﻗﺎﻝ ﻟﻪ ﺃﺑﻮﻩ :ﻳﺎ ﺑ ﺖ ﻗﻮﻣﹰﺎ ﺟ ﹾﻠ ﺪﹰﺍ ﳝﻨﻌﻮﻧﻚ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ :ﺇﱏ ﹸﺃﺭِﻳ ﺪ ﻣﺎ ﹸﺃﺭِﻳ ﺪ. ﺖ ﺃﻋﺘﻘ ﺖ ﻣﺎ ﻓﻌﻠ ﺇﺫ ﻓﻌﻠ ﻓﻠﻤﺎ ﺍﺷﺘﺪ ﺍﻟﺒﻼﺀُ ،ﺃ ِﺫ ﹶﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﳍﻢ ﺑﺎﳍِﺠﺮﺓ ﺍﻷﻭﱃ ﺇﱃ ﺃﺭﺽ ﺍﳊﺒﺸﺔ ،ﻭﻛﺎﻥ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﺎﻥ ﺃ ﻭ ﹶﻝ ﻣﻦ ﻫﺎﺟﺮ ﺇﻟﻴﻬﺎ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﻣﻌﻪ ﺯﻭﺟﺘ ﻪ ﺭﻗﻴ ﹸﺔ ﺑﻨ ﺃﻫ ﹸﻞ ﻫﺬﻩ ﺍﳍﺠﺮﺓ ﺍﻷﻭﱃ ﺍﺛﲎ ﻋ ﺸ ﺮ ﺭﺟﻼﹰ ،ﻭﺃﺭﺑﻊ ﻧﺴﻮﺓ :ﻋﺜﻤﺎﻥﹸ ،ﻭﺍﻣﺮﺃﺗﻪ ،ﻭﺃﺑﻮ ﺣﺬﻳﻔﺔ، ﻭﺍﻣﺮﺃﺗ ﻪ ﺳﻬﻠﺔ ﺑﻨﺖ ﺳﻬﻴﻞ ،ﻭﺃﺑﻮ ﺳﻠﻤﺔ ،ﻭﺍﻣﺮﺃﺗ ﻪ ﺃﻡ ﺳﻠﻤﺔ ﻫﻨﺪ ﺑﻨﺖ ﺃﰉ ﺃﻣﻴﺔ ،ﻭﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ،ﻭﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ،ﻭﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ،ﻭﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ،ﻭﻋﺎﻣﺮ ﺑﻦ ﺭﺑﻴﻌﺔ ،ﻭﺍﻣﺮﺃﺗ ﻪ ﻟﻴﻠﻰ ﺑﻨﺖ ﺃﰉ ﺣﺜﻤﺔ ،ﻭﺃﺑﻮ ﺳﺒ ﺮ ﹶﺓ ﺑﻦ ﺃﰉ ﺭﻫﻢ ،ﻭﺣﺎﻃﺐ ﺑﻦ ﻋﻤﺮﻭ،، ﻭﺳﻬﻴﻞ ﺑﻦ ﻭﻫﺐ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ .ﻭﺧﺮﺟﻮﺍ ﻣﺘﺴﻠﻠﲔ ﺳﺮﺍﹰ ،ﻓﻮﻓﱠﻖ ﺍﻟﻠﱠﻪ ﳍﻢ ﺳﺎﻋﺔ ﺽ ﺍﳊﺒﺸﺔ ،ﻭﻛﺎﻥ ﻭﺻﻮﳍﻢ ﺇﱃ ﺍﻟﺴﺎﺣﻞ ﺳﻔﻴﻨﺘﲔ ﻟﻠﺘﺠﺎﺭ ،ﻓﺤﻤﻠﹸﻮﻫﻢ ﻓﻴﻬﻤﺎ ﺇﱃ ﺃﺭ ِ ﺶ ﰲ ﺁﺛﺎﺭﻫﻢ ﺣﱴ ﳐﺮﺟﻬﻢ ﰲ ﺭﺟﺐ ﰲ ﺍﻟﺴﻨﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺍﳌﺒﻌﺚ ،ﻭﺧﺮﺟﺖ ﻗﺮﻳ =
ﻳﺎﺳﺮ ﻓﺈﻥ ﻣﻮﻋﺪﻛﻢ ﺍﳉﻨﺔ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻹﺻﺎﺑﺔ.
١٣ ﺟﺎﺅﻭﺍ ﺍﻟﺒﺤﺮ ،ﻓﻠﻢ ﻳﺪ ِﺭﻛﹸﻮﺍ ﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ ،ﰒ ﺑﻠﻐﻬﻢ ﺃﻥ ﻗﺮﻳﺸﹰﺎ ﻗﺪ ﻛﻔﱡﻮﺍ ﻋﻦ ﺍﻟﻨﱮ ج، ﻓﺮﺟﻌﻮﺍ ،ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﺩﻭﻥ ﻣﻜﺔ ﺑﺴﺎﻋﺔ ﻣﻦ ﺎﺭ ،ﺑﻠﻐﻬﻢ ﺃﻥ ﻗﺮﻳﺸﹰﺎ ﺃﺷ ﺪ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﺪﺍﻭ ﹰﺓ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺪﺧ ﹶﻞ ﻣ ﻦ ﺩﺧﻞ ﲜﻮﺍﺭ ،ﻭﰱ ﺗﻠﻚ ﺍﳌﺮﺓ ﺩﺧﻞ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻓﺴﻠﱠﻢ ﻋﻠﻰ ﺍﻟﻨﱮ ج ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓِ ،ﻓﻠﻢ ﻳ ﺮﺩ ﻋﻠﻴﻪ ،ﻓﺘﻌﺎ ﹶﻇ ﻢ ﺫﻟﻚ ﻋﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﺣﱴ ﻗﺎﻝ ﻟﻪ ﺙ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ِﻩ ﺃﻥ ﹶﻻ ﺗ ﹶﻜﻠﱠﻤﻮﺍ ﰲ ﺍﻟﺼﻼ ِﺓ() (١ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ، ﱮ ج) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﹶﺃ ﺣ ﺪ ﹶ ﺍﻟﻨ ﻭﺯﻋﻢ ﺍﺑ ﻦ ﺳﻌﺪ ﻭﲨﺎﻋ ﹸﺔ ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﱂ ﻳﺪ ﺧﻞﹾ ،ﻭﺃﻧﻪ ﺭﺟﻊ ﺇﱃ ﺍﳊﺒﺸ ِﺔ ﺣﱴ ﹶﻗ ِﺪ ﻡ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺍﳌﺪﻳﻨ ِﺔ ﻣ ﻊ ﻣ ﻦ ﹶﻗ ِﺪﻡ ،ﻭ ﺭﺩ ﻫﺬﹶﺍ ﺑﺄﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺷﻬﺪ ﺑﺪﺭﺍﹰ ،ﻭﺃﺟﻬﺰ ﻋﻠﻰ ﺃﰉ ﺏ ﻫﺬ ِﻩ ﺍ ِﳍﺠﺮﺓ ﺇﳕﺎ ﹶﻗ ِﺪﻣﻮﺍ ﺍﳌﺪﻳﻨﺔ ﻣﻊ ﺟﻌﻔﺮ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻭﺃﺻﺤﺎِﺑ ِﻪ ﺑﻌﺪ ﺟﻬﻞ ،ﻭﺃﺻﺤﺎ ﺑﺪﺭ ﺑﺄﺭﺑﻊ ﺳﻨﲔ ﺃﻭ ﲬﺲ. ﻗﺎﻟﻮﺍ :ﻓﺈﻥ ﻗﻴﻞ :ﺑﻞ ﻫﺬﹶﺍ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍﺑ ﻦ ﺳﻌﺪ ﻳﻮﺍﻓﻖ ﻗﻮ ﹶﻝ ﺯﻳ ِﺪ ﺍﺑﻦ ﺃﺭﻗﻢ :ﻛﻨﺎ ﻧﺘﻜﻠﱠﻢ ﰲ ﺍﻟﺼﻼﺓ ،ﻳﻜﻠﱢﻢ ﺍﻟﺮ ﺟ ﹸﻞ ﺻﺎﺣﺒﻪ ،ﻭﻫﻮ ﺇﱃ ﺟﻨﺒﻪ ﰲ ﺍﻟﺼﻼﺓ ﺣﺘﻰ ﻧ ﺰﹶﻟ ﷲ ﺖ ﴿ :ﻭﻗﹸﻮﻣﻮﹾﺍ ِ ﻗﹶﺎِﻧِﺘ ﻼ ِﻡ() ،(٢ﻭﺯﻳ ﺪ ﺑﻦ ﺃﺭﻗﻢ ﻣﻦ ﺴﻜﹸﻮﺕِ ،ﻭﻧﻬِﻴﻨﺎ ﻋ ِﻦ ﺍﻟ ﹶﻜ ﹶ ﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٣٨ :ﻓﹸﺄ ِﻣ ﺮﻧﺎ ﺑﺎﻟ ﺍﻷﻧﺼﺎﺭ ،ﻭﺍﻟﺴﻮﺭﺓ ﻣﺪﻧﻴﺔ ،ﻭﺣﻴﻨﺌﺬ ﻓﺎﺑﻦ ﻣﺴﻌﻮﺩ ﺳﻠﱠﻢ ﻋﻠﻴﻪ ﳌﺎ ﻗﺪ ﻡ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ ،ﻓﻠﻢ ﻳ ﺮﺩ ﻋﻠﻴﻪ ﺣﱴ ﺳﻠﱠﻢ ،ﻭﺃﻋﻠﻤﻪ ﺑﺘﺤﺮ ِﱘ ﺍﻟﻜﻼﻡ ،ﻓﺎﺗﻔﻖ ﺣﺪﻳﺜﻪ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﺃﺭﻗﻢ. ﻗﻴﻞ :ﻳﺒ ِﻄﻞﹸ ﻫﺬﺍ ﺷﻬﻮﺩ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺪﺭﺍﹰ ،ﻭﺃﻫ ﹸﻞ ﺍﳍِﺠﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺇﳕﺎ ﹶﻗ ِﺪﻣﻮﺍ ﻋﺎ ﻡ ﺧﻴﱪ ﻣﻊ ﺟﻌﻔﺮ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﳑﻦ ﹶﻗ ِﺪ ﻡ ﻗﺒﻞ ﺑﺪﺭ ،ﻟﻜﺎﻥ ﻟِﻘﺪﻭﻣﻪ ﺫِﻛﺮ ،ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪ ﻗﺪﻭ ﻡ ﻣﻬﺎﺟﺮﻯ ﺍﳊﺒﺸﺔ ﺇﻻ ﰲ ﺍﻟ ﹶﻘ ﺪ ﻣ ِﺔ ﺍﻷﻭﱃ ﲟﻜﺔ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﺎ ﻡ ﺧﻴﱪ ﻣﻊ ﺟﻌﻔﺮ ،ﻓﻤﱴ ﻗﺪﻡ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﻏﲑ ﻫﺎﺗﲔ ﺍﳌﺮﺗﲔ ﻭﻣﻊ ﻣﻦ؟ ﻭﺑﻨﺤﻮ ﺍﻟﺬﻯ ﻗﻠﻨﺎ ﰲ ﺫﻟﻚ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﳊﺒﺸﺔ ﺇﺳﻼ ﻡ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻗﺎﻝ :ﻭﺑﻠﻎ ﺃﺻﺤﺎ ﺃﻫﻞ ﻣﻜﺔ ،ﻓﺄﻗﺒﻠﹸﻮﺍ ﳌﺎ ﺑﻠﻐﻬﻢ ﻣﻦ ﺫﻟﻚ ،ﺣﱴ ﺇﺫﺍ ﺩﻧﻮﺍ ﻣﻦ ﻣﻜﺔ ،ﺑﻠﻐﻬﻢ ﺃﻥ ﺇﺳﻼ ﻡ ﺃﻫ ِﻞ ﻣﻜﺔ ﻛﺎﻥ ﺑﺎﻃﻼﹰ ،ﻓﻠﻢ ﻳﺪﺧﻞ ﻣِﻨﻬﻢ ﺃﺣ ﺪ ﺇﻻ ﲜﻮﺍﺭ ،ﺃﻭ ﻣﺴﺘﺨﻔﻴﹰﺎ .ﻓﻜﺎﻥ ﳑﻦ ﻗﺪﻡ ﻣﻨﻬﻢ ،ﻓﺄﻗﺎﻡ ﺎ ﺣﱴ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﺸﻬﺪ ﺑﺪﺭﹰﺍ ﻭﹸﺃﺣﺪﹰﺍ ﻓﺬﻛﺮ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ. ﺚ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ؟ ﻗﻴﻞ :ﻗﺪ ﺃﹸﺟﻴﺐ ﻋﻨﻪ ﲜﻮﺍﺑﲔ، ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲝﺪﻳ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) ،(٩٥/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٤ﰲ ﺍﻟﺼﻼﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٠ ،٥٩/٣ﰲ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺼﻼﺓ.
١٤ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻬ ﻰ ﻋﻨﻪ ﻗﺪ ﺛﺒﺖ ﲟﻜﺔ ،ﰒ ﺃﹸ ِﺫ ﹶﻥ ﻓﻴﻪ ﺑﺎﳌﺪﻳﻨﺔ ،ﰒ ﻧِ ﻬ ﻰ ﻋﻨﻪ .ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﺯﻳ ﺪ ﺑ ﻦ ﺃﺭﻗﻢ ﻛﺎﻥ ﻣِﻦ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻛﺎﻥ ﻫﻮ ﻭﲨﺎﻋ ﹲﺔ ﻳﺘﻜﻠﱠﻤﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻋﺎﺩﻢ ،ﻭﱂ ﻳﺒﻠﻐﻬﻢ ﺍﻟﻨﻬﻰ ،ﻓﻠﻤﺎ ﺑﻠﻐﻬﻢ ﺍﻧﺘ ﻬﻮﺍ ،ﻭﺯﻳﺪ ﱂ ﻳﺨﱪ ﻋﻦ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﹸﻛﻠﱢﻬﻢ ﺑﺄﻢ ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﱠﻤﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ﺇﱃ ﺣﲔ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﻟﻮ ﻗﹸ ﺪ ﺭ ﺃﻧﻪ ﺃﺧﱪ ﺑﺬﻟﻚ ﻟﻜﺎﻥ ﻭﳘﹰﺎ ﻣﻨﻪ. ﰒ ﺍﺷﺘﺪ ﺍﻟﺒﻼ ُﺀ ﻣِﻦ ﻗﺮﻳﺶ ﻋﻠﻰ ﻣﻦ ﹶﻗ ِﺪ ﻡ ﻣﻦ ﻣﻬﺎﺟﺮﻯ ﺍﳊﺒﺸﺔ ﻭﻏﲑِﻫﻢ ،ﻭﺳﻄﺖ ﻢ ﺽ ﻯ ﺷﺪﻳﺪﺍﹰ ،ﻓﹶﺄ ِﺫ ﹶﻥ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳋﺮﻭﺝ ﺇﱃ ﺃﺭ ِ ﻋﺸﺎِﺋﺮﻫﻢ ،ﻭﹶﻟﻘﹸﻮﺍ ﻣﻨﻬﻢ ﺃﺫ ﺍﳊﺒﺸﺔ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ،ﻭﻛﺎﻥ ﺧﺮﻭﺟﻬﻢ ﺍﻟﺜﺎﱏ ﺃﺷ ﻖ ﻋﻠﻴﻬﻢ ﻭﺃﺻﻌﺐ ،ﻭﹶﻟﻘﹸﻮﺍ ﻣﻦ ﻗﺮﻳﺶ ﺗﻌﻨﻴﻔﹰﺎ ﺻﻌﺐ ﻋﻠﻴﻬﻢ ﻣﺎ ﺑﻠﻐﻬﻢ ﻋﻦ ﺍﻟﻨﺠﺎﺷﻰ ﻣِﻦ ﺣﺴﻦ ﺟﻮﺍﺭﻩ ﳍﻢ، ﺷﺪﻳﺪﺍﹰ ،ﻭﻧﺎﻟﻮﻫﻢ ﺑﺎﻷﺫﻯ ،ﻭ ﻭﻛﺎﻥ ِﻋﺪ ﹸﺓ ﻣﻦ ﺧﺮﺝ ﰲ ﻫﺬﻩ ﺍﳌﺮﺓ ﺛﻼﺛ ﹰﺔ ﻭﲦﺎﻧﲔ ﺭﺟﻼﹰ ،ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻋﻤﺎ ﺭ ﺑﻦ ﻳﺎﺳﺮ، ﻓﺈﻧﻪ ﻳﺸﻚ ﻓﻴﻪ ،ﻗﺎﻟﻪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭ ِﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺗِﺴ ﻊ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ. ﺖ :ﻗﺪ ﺫﹸﻛ ﺮ ﰲ ﻫﺬﻩ ﺍﳍﺠﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ ﻭﲨﺎﻋ ﹲﺔ ﳑﻦ ﺷﻬﺪ ﺑﺪﺭﺍﹰ ،ﻓﺈﻣﺎ ﻗﻠ ﺙ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﻭﳘﺎﹰ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﳍﻢ ﻗﺪﻣ ﹲﺔ ﺃﺧﺮﻯ ﻗﺒﻞ ﺑﺪﺭ ،ﻓﻴﻜﻮﻥ ﳍﻢ ﺛﻼ ﹸ ﻗﺪﻣﺎﺕ :ﻗﹶﺪﻣﺔ ﻗﺒﻞ ﺍﳍِﺠﺮﺓ ،ﻭﻗﺪﻣﺔ ﻗﺒﻞ ﺑﺪﺭ ،ﻭﻗﺪﻣﺔ ﻋﺎ ﻡ ﺧﻴﱪ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑ ﻦ ﺳﻌﺪ ﻭﻏﲑﻩ :ﺇﻢ ﳌﺎ ﺳ ِﻤﻌﻮﺍ ﻣﻬﺎ ﺟ ﺮ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﺭﺟﻊ ﻣﻨﻬﻢ ﺛﻼﺛ ﹲﺔ ﻭﺛﻼﺛﻮﻥ ﺲ ﲟﻜﺔ ﺳﺒﻌﺔ ،ﻭ ﺷ ِﻬ ﺪ ﺭﺟﻼﹰ ،ﻭﻣﻦ ﺍﻟﻨﺴﺎﺀ ﲦﺎ ﹸﻥ ﻧﺴﻮﺓ ،ﻓﻤﺎﺕ ﻣﻨﻬﻢ ﺭﺟﻼﻥ ﲟﻜﺔ ،ﻭﺣِﺒ ﻼ. ﺑﺪﺭﹰﺍ ﻣﻨﻬﻢ ﺃﺭﺑﻌ ﹲﺔ ﻭﻋﺸﺮﻭﻥ ﺭﺟ ﹰ ﺐ ﻓﻠﻤﺎ ﻛﺎﻥ ﺷﻬ ﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺳﺒ ٍﻊ ﻣﻦ ﻫِﺠﺮﺓ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻛﺘ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺘﺎﺑﹰﺎ ﺇﱃ ﺍﻟﻨﺠﺎﺷ ﻰ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻹﺳﻼﻡِ ،ﻭﺑﻌﺚ ﺑﻪ ﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺃﹸﻣﻴﺔ ﻀ ﻤﺮِﻯ ،ﻓﻠﻤﺎ ﹸﻗﺮِﻯﺀ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ،ﺃﺳﻠﻢ ،ﻭﻗﺎﻝ) :ﹶﻟِﺌ ﻦ ﹶﻗ ﺪ ﺭﺕ ﹶﺃ ﹾﻥ ﺁِﺗﻴﻪ ﻵِﺗﻴﻨﻪ.(١)( ﺍﻟ ﺽ ﺖ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻭﻛﺎﻧﺖ ﻓﻴﻤﻦ ﻫﺎ ﺟ ﺮ ﺇﱃ ﺃﺭ ِ ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳ ﺰ ﻭﺟﻪ ﺃ ﻡ ﺣﺒﻴﺒﺔ ﺑﻨ ﺸ ِﺔ ﻣﻊ ﺯﻭﺟﻬﺎ ﻋﺒﻴ ِﺪ ﺍﻟﻠﱠﻪ ﺑ ِﻦ ﺟﺤﺶ ،ﻓﹶﺘﻨﺼﺮ ﻫﻨﺎﻙ ﻭﻣﺎﺕ ،ﻓﺰﻭ ﺟ ﻪ ﺍﻟﻨﺠﺎﺷ ﻰ ﺇﻳﺎﻫﺎ، ﺍﳊﺒ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ) (٩٩ ،٩٨/٨ﻋﻦ ﺍﻟﻮﺍﻗﺪﻱ ،ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻭﺇﺳﻼﻡ ﺍﻟﻨﺠﺎﺷﻲ ﺛﺎﺑﺖ.
١٥ ﻭﺃﺻﺪﻗﻬﺎ ﻋﻨﻪ ﺃﹶﺭﺑﻌﻤﺎﺋِﺔ ﺩِﻳﻨﺎﺭٍ ،ﻭﻛﺎﻥ ﺍﻟﺬﻯ ﻭﱃ ﺗﺰﻭﳚﻬﺎ ﺧﺎﻟﺪ ﺑ ﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ).(١ ﺚ ﺇﻟﻴ ِﻪ ﻣ ﻦ ﺑﻘﻰ ﻋِﻨﺪﻩ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﳛ ِﻤﻠﹶﻬﻢ، ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﺒ ﻌ ﹶ ﻀ ﻤﺮِﻯ ،ﹶﻓ ﹶﻘ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻓﻔﻌﻞ ،ﻭﲪﻠﻬﻢ ﰲ ﺳﻔﻴﻨﺘﲔ ﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺃﹸﻣﻴﺔ ﺍﻟ ﲔ ﺃﻥ ﻳﺪ ِﺧﻠﹸﻮﻫﻢ ﰲ ِﺳﻬﺎﻣِﻬﻢ، ﺴﻠِﻤ ﺤﻬﺎ ،ﻓﻜﻠﱠﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍ ﹸﳌ ﲞﻴﺒﺮ ،ﻓﻮﺟﺪﻭﻩ ﻗﺪ ﹶﻓﺘ ﹶﻓ ﹶﻔ ﻌﻠﹸﻮﺍ).(٢ ﺚ ﺍﺑ ِﻦ ﻣﺴﻌﻮﺩ ﻭﺯﻳ ِﺪ ﺑﻦ ﺃﺭﻗﻢ ،ﻭﻳﻜﻮﻥ ﲔ ﺣﺪﻳ ِ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺰﻭﻝ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻯ ﺑ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﹶﻗ ِﺪ ﻡ ﰲ ﺍﳌﺮﺓ ﺍﻟﻮﺳﻄﻰ ﺑﻌﺪ ﺍﳍِﺠﺮﺓ ﻗﺒﻞ ﺑﺪ ٍﺭ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺳﻠﱠ ﻢ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ، ﻓﻠﻢ ﻳﺮ ﺩ ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﺍﻟﻌﻬ ﺪ ﺣﺪﻳﺜﹰﺎ ﺑﺘﺤﺮﱘ ﺍﻟﻜﻼﻡ ،ﻛﻤﺎ ﻗﺎﻝ ﺯﻳ ﺪ ﺑﻦ ﺃﺭﻗﻢ ،ﻭﻳﻜﻮﻥ ﲢﺮ ﱘ ﺍﻟﻜﻼ ِﻡ ﺑﺎﳌﺪﻳﻨﺔِ ،ﻻ ﲟﻜﺔ ،ﻭﻫﺬﺍ ﺃﻧﺴ ﺐ ﺑﺎﻟﻨﺴﺦ ﺍﻟﺬﻯ ﻭﻗﻊ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﻐﻴﲑ ﺑﻌﺪ ﺍﳍﺠﺮﺓ، ﻛﺠﻌﻠﻬﺎ ﺃﺭﺑﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺭﻛﻌﺘﲔ ،ﻭﻭﺟﻮﺏ ﺍﻻﺟﺘﻤﺎﻉ ﳍﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻣﺎ ﺃﺣﺴﻨﻪ ﻣِﻦ ﲨﻊ ﻭﺃﺛﺒﺘﻪ ﻟﻮﻻ ﺃﻥ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻗﺪ ﻗﺎﻝ :ﻣﺎ ﺣﻜﻴﺘﻢ ﻋﻨﻪ ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻗﺎﻡ ﲟﻜﺔ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﻣِﻦ ﺍﳊﺒﺸﺔ ﺣﱴ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺷﻬﺪ ﺑﺪﺭﺍﹰ ،ﻭﻫﺬﺍ ﻳﺪﻓﻊ ﻣﺎ ﺫﻛﺮ. ﻗﻴﻞ :ﺇﻥ ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻗﺪ ﻗﺎﻝ ﻫﺬﺍ ،ﻓﻘﺪ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﰲ )ﻃﺒﻘﺎﺗﻪ( :ﺇﻥ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻣﻜﺚ ﻳﺴﲑﹰﺍ ﺑﻌﺪ ﻣﻘﺪﻣﻪ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺃﺭﺽ ﺍﳊﺒﺸﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻇﻬﺮ ،ﻷﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﱂ ﻳﻜﻦ ﻟﻪ ﲟﻜﺔ ﻣﻦ ﻳﺤﻤﻴﻪ ،ﻭﻣﺎ ﺣﻜﺎﻩ ﺍﺑ ﻦ ﺳﻌﺪ ﻗﺪ ﺗﻀﻤﻦ ﺯﻳﺎﺩﺓ ﺃﻣﺮ ﺧﻔﻰ ﻋﻠﻰ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﺍﺑ ﻦ ﺇﺳﺤﺎﻕ ﱂ ﻳﺬﻛﺮ ﻣﻦ ﺣﺪﺛﻪ ،ﻭﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺃﺳﻨﺪ ﻣﺎ ﺣﻜﺎﻩ ﺇﱃ ﺍﳌﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﻨﻄﺐ ،ﻓﺎﺗﻔﻘﺖ ﺍﻷﺣﺎﺩﻳﺚﹸ ،ﻭﺻﺪﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﺯﺍ ﹶﻝ ﻋﻨﻬﺎ ﺍﻹﺷﻜﺎﻝ ،ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ. ﻭﻗﺪ ﺫﻛﺮ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ ﰲ ﻫﺬﻩ ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳊﺒﺸﺔ ﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻗﻴﺲ ،ﻭﻗﺪ ﹶﺃﻧ ﹶﻜ ﺮ ﻋﻠﻴﻪ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﺴـﻴﺮ ،ﻣﻨﻬﻢ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻮﺍﻗﺪﻯ ﻭﻏﲑﻩ ،ﻭﻗﺎﻟﻮﺍ: ﻛﻴﻒ ﳜﻔﻰ ﺫﻟﻚ ﻋﻠﻰ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺃﻭ ﻋﻠﻰ ﻣﻦ ﺩﻭﻧﻪ؟ ﻼ ﻋﻨﻪ ،ﻭﺇﳕﺎ ﻧﺸﺄ ﺖ :ﻭﻟﻴﺲ ﺫﻟﻚ ﳑﺎ ﳜﻔﻰ ﻋﻠﻰ ﻣ ﻦ ﺩﻭﻥ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓﻀ ﹰ ﻗﻠ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ) (٩٧/٨ﻋﻦ ﺍﻟﻮﺍﻗﺪﻱ ،ﻭﻫﻮ ﺿﻌﻴﻒ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٧١/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
١٦ ﺍﻟﻮﻫ ﻢ ﺃﻥ ﺃﺑﺎ ﻣﻮﺳﻰ ﻫﺎﺟﺮ ﻣﻦ ﺍﻟﻴﻤﻦ ﺇﱃ ﺃﺭﺽ ﺍﳊﺒﺸﺔ ﺇﱃ ﻋﻨﺪ ﺟﻌﻔﺮ ﻭﺃﺻﺤﺎﺑﻪ ﳌﺎ ﲰﻊ ﻢ ،ﰒ ﹶﻗ ِﺪ ﻡ ﻣﻌﻬﻢ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲞﻴﱪ ،ﻛﻤﺎ ﺟﺎﺀ ﻣﺼﺮﺣﹰﺎ ﺑﻪ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﻓﻌﺪ ﺫﻟﻚ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻷﰉ ﻣﻮﺳﻰ ﻫِﺠﺮﺓ ،ﻭﱂ ﻳﻘﻞ :ﺇﻧﻪ ﻫﺎﺟﺮ ﻣﻦ ﻣﻜﺔ ﺇﱄ ﺃﺭﺽ ﺍﳊﺒﺸﺔ ﻟﻴﻨﻜﺮ ﻋﻠﻴﻪ. ﻓﺼﻞ
ﺶ ﺑﺬﻟﻚ، ﺖ ﻗﺮﻳ ﻓﺎﳓﺎﺯ ﺍﳌﻬﺎﺟﺮﻭﻥ ﺇﱃ ﳑﻠﻜﺔ ﺃﺻﺤﻤﺔ ﺍﻟﻨﺠﺎﺷﻰ ﺁ ِﻣﻨِﲔ ،ﻓﻠﻤﺎ ﻋِﻠ ﻤ ﻒ ﻣِﻦ ﺑﻠﺪﻫﻢ ﺇﱃ ﺤ ٍ ﺑﻌﺜﺖ ﰲ ﺃﺛﺮﻫﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺭﺑﻴﻌﺔ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﺪﺍﻳﺎ ﻭﺗ ﺍﻟﻨﺠﺎﺷﻰ ﻟﲑﺩﻫﻢ ﻋﻠﻴﻬﻢ ،ﻓﺄﰉ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ،ﻭ ﺷ ﹶﻔﻌﻮﺍ ﺇﻟﻴﻪ ﺑﻌﻈﻤﺎﺀ ﺑﻄﺎﺭﻗﺘﻪ ،ﻓﻠﻢ ﳚﺒﻬﻢ ﺇﱃ ﻣﺎ ﻃﻠﺒﻮﺍ ،ﹶﻓ ﻮ ﺷﻮﺍ ﺇﻟﻴﻪ :ﺃﻥ ﻫﺆﻻﺀ ﻳﻘﻮﻟﻮﻥ ﰲ ﻋﻴﺴﻰ ﻗﻮ ﹰﻻ ﻋﻈﻴﻤﺎﹰ ،ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ، ﻓﺎﺳﺘﺪﻋﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺇﱃ ﳎﻠﺴﻪ ،ﻭ ﻣ ﹶﻘﺪﻣﻬﻢ ﺟﻌﻔﺮ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻓﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺪﺧﻮ ﹶﻝ ﻋﻠﻴﻪ ،ﻗﺎﻝ ﺟﻌﻔﺮ :ﻳﺴﺘﺄ ِﺫ ﹸﻥ ﻋﻠﻴﻚ ِﺣ ﺰﺏ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ ﻟﻶ ِﺫ ِﻥ :ﻗﻞ ﻟﻪ ﻳﻌﻴﺪ ﺍﺳﺘﺌﺬﺍﻧﻪ ،ﻓﺄﻋﺎﺩﻩ ﻋﻠﻴﻪ ،ﻓﻠﻤﺎ ﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ ﻗﺎﻝ :ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﻋﻴﺴﻰ؟ ﻓﺘﻼ ﻋﻠﻴﻪ ﺟﻌﻔﺮ ﺻﺪﺭﹰﺍ ﻣﻦ ﺳﻮﺭﺓ )ﻛﻬﻴﻌﺺ( ﻓﺄﺧﺬ ﺍﻟﻨﺠﺎﺷﻰ ﻋﻮﺩﹰﺍ ﻣﻦ ﺍﻷﺭﺽ ﻓﻘﺎﻝ :ﻣﺎ ﺯﺍﺩ ﻋﻴﺴﻰ ﻋﻠﹶﻰ ﻫﺬﺍ ﻭﻻ ﻫﺬﹶﺍ ﺍﻟﻌﻮﺩ ،ﻓﺘﻨﺎﺧﺮﺕ ﺑﻄﺎﺭﻗﺘ ﻪ ﻋﻨﺪﻩ ،ﻓﻘﺎﻝ :ﻭﺇﻥ ﳔﺮﰎ ،ﻗﺎﻝ :ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢ ﺳﻴﻮﻡ ﺑﺄﺭﺿﻰ ،ﻣﻦ ﺳﺒﻜﻢ ﹸﻏﺮﻡ ﻭﺍﻟﺴﻴﻮﻡ :ﺍﻵﻣﻨﻮﻥ ﰲ ﻟﺴﺎﻢ ،ﰒ ﻗﺎﻝ ﻟﻠﺮﺳﻮﻟﲔ :ﻟﻮ ﺃﻋﻄﻴﺘﻤﻮﱏ ﺩﺑ ﺮﹰﺍ ﻣﻦ ﻼ ﻣﻦ ﺫﻫﺐ ﻣﺎ ﺃﺳﻠﻤﺘﻬﻢ ﺇﻟﻴﻜﻤﺎ ،ﰒ ﺃﻣﺮ ﹶﻓ ﺮﺩﺕ ﻋﻠﻴﻬﻤﺎ ﻫﺪﺍﻳﺎﳘﺎ، ﺫﻫﺐ ﻳﻘﻮﻝ :ﺟﺒ ﹰ ﻭﺭﺟﻌﺎ ﻣﻘﺒﻮﺣﲔ).(١ ﻓﺼﻞ
ﺶ ﺃﻣ ﺮ ﺭﺳﻮ ِﻝ ﰒ ﺃﺳﻠﻢ ﲪﺰﺓ ﻋﻤﻪ ﻭﲨﺎﻋﺔ ﻛﺜﲑﻭﻥ ،ﻭﻓﺸﺎ ﺍﻹﺳﻼﻡ ،ﻓﻠﻤﺎ ﺭﺃﺕ ﻗﺮﻳ ﺍﻟﻠﱠﻪ ج ﻳﻌﻠﻮ ،ﻭﺍﻷﻣﻮﺭ ﺗﺘﺰﺍﻳﺪ ،ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﺎﻗﺪﻭﺍ ﻋﻠﻰ ﺑﲎ ﻫﺎﺷﻢ ،ﻭﺑﲎ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﺑﲎ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﺃﻥ ﻻ ﻳﺒﺎﻳﻌﻮﻫﻢ ،ﻭﻻ ﻳﻨﺎﻛِﺤﻮﻫﻢ ،ﻭﻻ ﻳﻜﻠﱢﻤﻮﻫﻢ ،ﻭﻻ ﻳﺠﺎِﻟﺴﻮﻫﻢ ،ﺣﱴ ﻳﺴﻠﱢﻤﻮﺍ ﺇﻟﻴﻬﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﺘﺒﻮﺍ ﺑﺬﻟﻚ ﺻﺤﻴﻔﺔ ،ﻭﻋﻠﱠﻘﻮﻫﺎ ﰲ ﻒ ﺍﻟﻜﻌﺒﺔِ ،ﻳﻘﺎﻝ :ﻛﺘﺒﻬﺎ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻫﺎﺷﻢ ،ﻭﻳﻘﺎﻝ :ﺍﻟﻨﻀ ﺮ ﺑﻦ ﺳﻘ ِ ) (١ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ﺧﱪ ﻣﻄﻮﻝ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٢١٨ ،٢١٧/١ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٢٠٢/١ﻭ ) .(٢٩٢ ،٢٩٠/٥ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ.
١٧ ﺖ ﺸﻠﱠ ﺍﳊﺎﺭﺙ ،ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﺑﻐﻴﺾ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻫﺎﺷﻢ ،ﻓﺪﻋﺎ ﻋﻠﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﻓ ﻳ ﺪﻩ ،ﻓﺎﳓﺎﺯ ﺑﻨﻮ ﻫﺎﺷﻢ ﻭﺑﻨﻮ ﺍﳌﻄﻠﺐ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ،ﺇﻻ ﺃﺑﺎ ﳍﺐ ،ﻓﺈﻧﻪ ﻇﺎﻫﺮ ﻗﺮﻳﺸﹰﺎ ﺲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭ ﻣ ﻦ ﻣﻌﻪ ﰲ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺑﲎ ﻫﺎﺷﻢ ،ﻭﺑﲎ ﺍﳌﻄﻠﺐ ،ﻭﺣِﺒ ﺖ ﺍﻟﺼﺤﻴﻔ ﹸﺔ ﰲ ﺍﻟﺸﻌﺐ ِﺷﻌﺐ ﺃﰉ ﻃﺎﻟﺐ ﹶﻟﻴﹶﻠ ﹶﺔ ﻫِﻼﻝ ﺍﶈﺮﻡ ،ﺳﻨ ﹶﺔ ﺳﺒﻊ ِﻣ ﻦ ﺍﻟﺒِﻌﺜﺔ ،ﻭ ﻋﱢﻠ ﹶﻘ ِ ﲔ ﻭﳏﺼﻮﺭﻳﻦ ،ﻣﻀﻴﻘﹰﺎ ﻋﻠﻴﻬﻢ ﺟﺪﺍﹰ ،ﻣﻘﻄﻮﻋﹰﺎ ﻋﻨﻬﻢ ﺍﳌِﲑ ﹸﺓ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ ،ﻭﺑﻘﹸﻮﺍ ﳏﺒﻮﺳ ﺕ ﺻِﺒﻴﺎﻧِﻬﻢ ﺑﺎﻟﺒﻜﺎﺀ ﻣِﻦ ﻭﺭﺍﺀ ﳉ ﻬﺪ ،ﻭﺳِ ﻤ ﻊ ﺃﺻﻮﺍ ﺙ ﺳﻨﲔ ،ﺣﱴ ﺑﻠﻐﻬﻢ ﺍ ﹶ ﻭﺍﳌﺎﺩﺓﹸ ،ﳓ ﻮ ﺛﻼ ِ )(١ ﺍﻟﺸﻌﺐ ،ﻭﻫﻨﺎﻙ ﻋ ِﻤ ﹶﻞ ﺃﺑﻮ ﻃﺎﻟﺐ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻼﻣﻴ ﹶﺔ ﺍﳌﺸﻬﻮﺭﺓ ﺃﻭﳍﺎ: ﻼ ﹶﻏﻴ ﺮ ﺁ ِﺟ ِﻞ ﻼ ﻋﻘﹸﻮﺑـ ﹶﺔ ﺷـ ﺮ ﻋﺎﺟ ﹰ ﺲ ﻭﻧ ﻮﹶﻓ ﹰ ﺟﺰﻯ ﺍﻟﻠﱠﻪ ﻋﻨﺎ ﻋﺒ ﺪ ﺷ ﻤ ٍ ﺾ ﺍﻟﺼﺤﻴﻔ ِﺔ ﻣ ﻦ ﻛﺎﻥ ﺽ ﻭﻛﺎﺭﻩ ،ﻓﺴﻌﻰ ﰲ ﻧﻘ ِ ﻭﻛﺎﻧﺖ ﻗﺮﻳﺶ ﰲ ﺫﻟﻚ ﺑﲔ ﺭﺍ ٍ ﻛﺎﺭِﻫﹰﺎ ﳍﺎ ،ﻭﻛﺎﻥ ﺍﻟﻘﺎﺋ ﻢ ﺑﺬﻟﻚ ﻫﺸﺎ ﻡ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻣﺎﻟﻚ ،ﻣﺸﻰ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﳌﹸﻄﻌِﻢ ﺑﻦ ﻋﺪﻯ ﻭﲨﺎﻋﺔ ﻣﻦ ﻗﺮﻳﺶ ،ﻓﺄﺟﺎﺑﻮﻩ ﺇﱃ ﺫﻟﻚ ،ﰒ ﺿ ﹶﺔ ﻓﺄﻛﻠﺖ ﲨﻴﻊ ﻣﺎ ﻓﻴﻬﺎ ﺃﻃﻠ ﻊ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻟﹶﻪ ﻋﻠﻰ ﺃﻣﺮ ﺻﺤﻴﻔﺘﻬﻢ ،ﻭﺃﻧﻪ ﺃﺭﺳﻞ ﻋﻠﻴﻬﺎ ﺍﻷ ﺭ ﻣﻦ ﺟ ﻮ ِﺭ ﻭﻗﻄﻴﻌ ٍﺔ ﻭﻇﹸﻠﻢٍ ،ﺇﻻ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻓﺄﺧﱪ ﺑﺬﻟﻚ ﻋﻤﻪ ،ﻓﺨﺮﺝ ﺇﱃ ﻗﺮﻳﺶ ﻓﺄﺧﱪﻫﻢ ﺃﻥ ﺍﺑ ﻦ ﺃﺧﻴﻪ ﻗﺪ ﻗﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﺈﻥ ﻛﺎ ﹶﻥ ﻛﺎﺫﺑﹰﺎ ﺧﻠﱠﻴﻨﺎ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺼﺤِﻴﻔﺔﹶ ،ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺻﺎﺩﻗﺎﹰ ،ﺭﺟﻌﺘﻢ ﻋﻦ ﻗﻄﻴﻌﺘﻨﺎ ﻭﻇﹸﻠﻤِﻨﺎ ،ﻗﺎﻟﻮﺍ :ﻗﺪ ﺃﻧﺼﻔﺖ ،ﻓﺄﻧﺰﻟﹸﻮﺍ ﺍﻟ ﺍﻷﻣ ﺮ ﻛﻤﺎ ﺃﺧﱪ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺍﺯﺩﺍﺩﻭﺍ ﻛﹸﻔﺮﹰﺍ ﺇﱃ ﻛﹸﻔﺮﻫﻢ ،ﻭﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭ ﻣ ﻦ ﻣ ﻌﻪِ ﻣ ﻦ ﺍﻟﺸﻌﺐ) .(٢ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﺑﻌﺪ ﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ ﻣﻦ ﺍﳌﺒﻌﺚ ،ﻭﻣﺎﺕ ﺃﺑﻮ ﻃﺎﻟﺐ ﺑﻌﺪ ﺫﻟﻚ ﺑﺴﺘﺔ ﺃﺷﻬﺮ ،ﻭﻣﺎﺗﺖ ﺧﺪﳚ ﹸﺔ ﺑﻌﺪﻩ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﻗﻴﻞ :ﻏﲑ ﺫﻟﻚ. ﻓﺼﻞ
ﺕ ﺃﰉ ﻃﺎﻟﺐ ﻭﻣﻮﺕ ﺧﺪﳚﺔ ،ﻭﺑﻴﻨﻬﻤﺎ ﻳﺴﲑ، ﺖ ﺍﻟﺼﺤﻴﻔﺔﹸ ،ﻭﺍﻓﻖ ﻣﻮ ﻀ ِ ﻓﻠﻤﺎ ﻧِ ﻘ ﻓﺎﺷﺘﺪ ﺍﻟﺒﻼ ُﺀ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺳﻔﻬﺎﺀ ﻗﻮﻣﻪ ،ﻭﲡﺮﺅﻭﺍ ﻋﻠﻴﻪ ،ﻓﻜﺎﺷﻔﹸﻮﻩ ﺑﺎﻷﺫﻯ، ﻒ ﺭﺟﺎ َﺀ ﺃﻥ ﻳﺆﻭﻭﻩ ﻭﻳﻨﺼﺮﻭﻩ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﻭﳝﻨﻌﻮﻩ ﻣﻨﻬﻢ، ﻓﺨﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﻟﻄﺎﺋ ِ ) (١ﺃﻭﺭﺩﻫﺎ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٨٠ ،٢٧٢/١ﻭﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ ﻫﻮ ﺍﻟﺜﺎﻣﻦ ﻭﺍﳋﻤﺴﻮﻥ ﻣﻨﻬﺎ. ) (٢ﺍﻧﻈﺮ ﺧﱪ ﺩﺧﻮﻝ ﺍﻟﺸﻌﺐ ،ﻭﺍﻟﺼﺤﻴﻔﺔ ﰲ ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ،٣٥٠/١ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ٧١ ،٤٣/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ).(٢٩٠ ،٢٧٨/١
١٨ ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻓﻠﻢ ﻳ ﺮ ﻣﻦ ﻳﺆﻭﻯ ،ﻭﱂ ﻳﺮ ﻧﺎﺻِﺮﺍﹰ ،ﻭﺁﺫﹶﻭﻩ ﻣﻊ ﺫﻟﻚ ﺃﺷ ﺪ ﺍﻷﺫﻯ ،ﻭﻧﺎﻟﹸﻮﺍ ﻣﻨﻪ ﻣﺎ ﱂ ﻳﻨﻠﻪ ﻗﻮﻣﻪ ،ﻭﻛﺎﻥ ﻣﻌﻪ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻣﻮﻻﻩ ،ﻓﺄﻗﺎﻡ ﺑﻴﻨﻬﻢ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻻ ﻳﺪﻉ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﺷﺮﺍﻓﻬﻢ ﺇﻻ ﺟﺎﺀﻩ ﻭﻛﻠﱠﻤﻪ ،ﻓﻘﺎﻟﻮﺍ :ﺍﺧﺮﺝ ﻣِﻦ ﺑﻠﺪﻧﺎ ،ﻭﺃﻏ ﺮﻭﺍ ﺑﻪ ﺖ ﹶﻗﺪﻣﺎﻩ ،ﻭﺯﻳ ﺪ ﺑﻦ ﳊﺠﺎ ﺭ ِﺓ ﺣﱴ ﺩ ِﻣﻴ ﺳﻔﻬﺎﺀﻫﻢ ،ﻓﻮﻗﻔﻮﺍ ﻟﻪ ﲰﺎ ﹶﻃﻴﻦ ،ﻭﺟﻌﻠﻮﺍ ﻳﺮﻣﻮﻧﻪ ﺑﺎ ِ ﻒ ﺇﱃ ﻣﻜﺔ ﻑ ﺭﺍﺟﻌﹰﺎ ﻣﻦ ﺍﻟﻄﺎﺋ ِ ﺣﺎﺭﺛﺔ ﻳﻘﻴ ِﻪ ﺑﻨﻔﺴﻪ ﺣﱴ ﺃﺻﺎﺑﻪ ﺷِﺠﺎﺝ ﰲ ﺭﺃﺳﻪ ،ﻓﺎﻧﺼﺮ ﻚ ﹶﺃ ﺷﻜﹸﻮ ﻒ) :ﺍﻟﱠﻠ ﻬﻢِ ﺇﹶﻟﻴ ﳏﺰﻭﻧﺎﹰ ،ﻭﰱ ﻣﺮﺟﻌﻪ ﺫﻟﻚ ﺩﻋﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺍﳌﺸﻬﻮ ِﺭ ﺩﻋﺎﺀ ﺍﻟﻄﱠﺎِﺋ ِ ﺏ ﺖ ﺭ ﻒ ﹸﻗ ﻮﺗِﻰ ،ﻭِﻗﻠﱠ ﹶﺔ ﺣِﻴﹶﻠﺘِﻰ ،ﻭ ﻫﻮﺍﱏ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱ ،ﻳﺎ ﹶﺃ ﺭ ﺣ ﻢ ﺍﻟﺮﺍ ِﺣ ِﻤﲔ ،ﹶﺃﻧ ﺿ ﻌ ﺖ ﺭﺑﻰ ،ﺇﻟﹶﻰ ﻣ ﻦ ﺗ ِﻜﹶﻠﻨِﻰِ ،ﺇﻟﹶﻰ ﺑﻌِﻴ ٍﺪ ﻳﺘ ﺠ ﻬ ﻤﻨِﻰ؟ ﺃ ﻭ ﺇﱃ ﻋﺪ ﻭ ﻣﻠﱠ ﹾﻜﺘﻪ ﻀ ﻌ ِﻔﲔ ،ﻭﹶﺃﻧ ﺴﺘ ﺍ ﹸﳌ ﻚ ﻫِﻰ ﹶﺃ ﻭ ﺳﻊ ﱃ ،ﹶﺃﻋﻮ ﹸﺫ ِﺑﻨﻮ ِﺭ ﻼ ﹸﺃﺑﺎﻟِﻰ ،ﹶﻏﻴ ﺮ ﹶﺃﻥﱠ ﻋﺎﻓِﻴﺘ ﺐ ﻋﹶﻠ ﻰ ﹶﻓ ﹶ ﻀ ﻚ ﹶﻏ ﹶﺃ ﻣﺮِﻯ ،ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﺑ ﺤ ﱠﻞ ﻋﹶﻠ ﻰ ﺻﻠﹸ ﺢ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮﺓِ ،ﹶﺃ ﹾﻥ ﻳ ِ ﺖ ﹶﻟﻪ ﺍﻟﻈﱡﹸﻠﻤﺎﺕ ،ﻭ ﻚ ﺍﱠﻟﺬِﻯ ﹶﺃ ﺷ ﺮﹶﻗ ﻭ ﺟ ِﻬ ﺨﻄﹸﻚ ،ﻟﻚ ﺍﻟﻌﺘﱮ ﺣﺘﻰ ﺗ ﺮﺿﻰ ،ﻭ ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﻗﹸ ﻮ ﹶﺓ ﺇِﻻ ﻀﺒﻚ ،ﺃ ﻭ ﹶﺃ ﹾﻥ ﻳﻨ ِﺰ ﹶﻝ ﰉ ﺳ ﹶﻏ ِﺑ ﻚ().(١ ﺸﺒﻴ ِﻦ ﻋﻠﹶﻰ ﺃﻫﻞ ﳉﺒﺎﻝِ ،ﻳﺴﺘﺄ ِﻣﺮﻩ ﺃﻥ ﻳ ﹾﻄِﺒ ﻖ ﺍ َﻷ ﺧ ﻚﺍِ ﻓﺄﺭﺳﻞ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﻟﻴﻪ ﻣﹶﻠ ﻣ ﱠﻜﺔﹶ ،ﻭ ﻫﻤﺎ ﺟﺒﻼﻫﺎ ﺍﻟﻠﺬﺍ ِﻥ ِﻫ ﻰ ﺑﻴﻨﻬﻤﺎ ،ﻓﻘﹶﺎ ﹶﻝ) :ﻻﹶ ،ﺑ ﹾﻞ ﹶﺃ ﺳﺘﺄﹾﱏ ﺑِﻬ ﻢ ﹶﻟﻌـ ﱠﻞ ﺍﻟﻠﱠﻪ ﻳﺨ ِﺮﺝ ﻼﺑِﻬ ﻢ ﻣ ﻦ ﻳ ﻌﺒﺪﻩ ﹶﻻ ﻳ ﺻﹶ ِﻣ ﻦ ﹶﺃ ﺸ ِﺮﻙِ ﺑ ِﻪ ﺷﻴﺌﹰﺎ().(٢ ﻑ ﺇﻟﻴ ِﻪ ﻧ ﹶﻔ ﺮ ِﻣ ﻦ ﺍﳉﻦ ،ﻓﺎﺳﺘ ﻤﻌﻮﺍ ﺼﻠﱢﻰ ﻣِﻦ ﺍﻟﻠﻴﻞ ،ﹶﻓﺼِ ﺮ ﻓﻠﻤﺎ ﻧﺰﻝ ﺑﻨﺨﻠﺔ ﻣ ﺮ ِﺟ ﻌﻪ ،ﻗﺎﻡ ﻳ ﻗﺮﺍﺀﺗﻪ ،ﻭﱂ ﻳ ﳉ ﻦ ﻚ ﻧﻔﹶﺮﹰﺍ ﻣ ﻦ ﺍ ِ ﺻ ﺮ ﹾﻓﻨﺎ ِﺇﹶﻟﻴ ﺸ ﻌ ﺮ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﻧ ﺰ ﹶﻝ ﻋﹶﻠﻴ ِﻪ﴿ :ﻭﺇ ﹾﺫ ﻀ ﻰ ﻭﱠﻟ ﻮﹾﺍ ِﺇﻟﹶﻰ ﹶﻗ ﻮ ِﻣﻬِﻢ ﻣﻨ ِﺬﺭِﻳ ﻦ * ﻗﹶﺎﻟﹸﻮﹾﺍ ﺼﺘﻮﹾﺍ ﹶﻓﹶﻠﻤﺎ ﻗﹸ ِ ﻀﺮﻭ ﻩ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃﻧ ِ ﺴﺘ ِﻤﻌﻮ ﹶﻥ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥ ﹶﻓﹶﻠﻤﺎ ﺣ ﻳ ﺤ ﻖ ﺼﺪﻗﹰﺎ ﱢﻟﻤﺎ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﻳ ﻬﺪِﻯ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻳﺎ ﹶﻗ ﻮ ﻣﻨﺎ ِﺇﻧﺎ ﺳ ِﻤ ﻌﻨﺎ ِﻛﺘﺎﺑﹰﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ﻣِﻦ ﺑ ﻌ ِﺪ ﻣﻮﺳﻰ ﻣ ﺴﺘﻘِﻴ ٍﻢ * ﻳﺎ ﹶﻗ ﻮ ﻣﻨﺎ ﹶﺃ ِﺟﻴﺒﻮﹾﺍ ﺩﺍ ِﻋ ﻰ ﺍﻟﻠﱠﻪ ﻭﺁ ِﻣﻨﻮﺍ ِﺑ ِﻪ ﻳ ﻐ ِﻔ ﺮ ﹶﻟﻜﹸﻢ ﻣﻦ ﹸﺫﻧﻮِﺑ ﹸﻜ ﻢ ﻭِﺇﻟﹶﻰ ﹶﻃﺮِﻳ ٍﻖ ﻣ ﺲ ﹶﻟﻪ ﺽ ﻭﹶﻟﻴ ﺠ ٍﺰ ﰲ ﺍ َﻷ ﺭ ِ ﺲ ِﺑﻤ ﻌ ِ ﺐ ﺩﺍ ِﻋ ﻰ ﺍﻟﻠﱠﻪ ﹶﻓﹶﻠﻴ ﺠ ﺏ ﹶﺃﻟِﻴ ِﻢ * ﻭﻣﻦ ﻻ ﻳ ِ ﺠ ﺮﻛﹸﻢ ﻣ ﻦ ﻋﺬﹶﺍ ٍ ﻭﻳ ِ
) (١ﺃﺧﺮﺝ ﺍﻟﻘﺼﺔ ﺑﻄﻮﳍﺎ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٦٢ ،٢٦٠/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ ﻣﺮﺳﻼ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٢٥/٦ﰲ ﺑﺪﺀ ﺍﳋﻠﻖ.
١٩ ﲔ﴾ ]ﺍﻷﺣﻘﺎﻑ.(١)[٣٢-٢٩ : ﻼ ٍﻝ ﻣِﺒ ٍ ﺿﹶ ﻚﰲ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﹶﺃ ﻭِﻟﻴﺎﺀُ ،ﺃﹸ ﻭﹶﻟِﺌ ﻭﺃﻗﺎﻡ ﺑﻨﺨﻠﺔ ﺃﻳﺎﻣﺎﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎﺭﺛﺔ :ﻛﻴﻒ ﺗﺪﺧ ﹸﻞ ﻋﻠﻴﻬﻢ ،ﻭﻗﺪ ﺃﺧﺮﺟﻮﻙ؟ ﻳﻌﲎ ﻗﺮﻳﺸﹰﺎ ﻓﻘﺎﻝ) :ﻳﺎ ﺯﻳﺪ؛ ﺇﻥ ﺍﻟﻠﱠﻪ ﺟﺎ ِﻋ ﹲﻞ ﳌﺎ ﺗﺮﻯ ﹶﻓﺮﺟﹰﺎ ﻭﳐﺮﺟﺎﹰ ،ﻭﺇﻥ ﺍﻟﻠﱠﻪ ﻧﺎﺻ ﺮ ﺩِﻳﻨﻪ ﻭﻣﻈﻬﺮ ﻧﺒﻴﻪ(. ﻼ ﻣِﻦ ﺧﺰﺍﻋﺔ ﺇﱃ ﻣﻄﻌﻢ ﺑﻦ ﻋﺪﻯ :ﹶﺃ ﺩﺧﻞﹸ ﰲ ِﺟﻮﺍ ِﺭﻙ؟ ﰒ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﻜﺔ ﻓﺄﺭﺳﻞ ﺭﺟ ﹰ ﺴﻼﹶﺡ ،ﻭﻛﻮﻧﻮﺍ ِﻋﻨ ﺪ ﺃﺭﻛﺎ ِﻥ ﺍﻟﺒﻴﺖ ،ﻓﺈﱏ ﻓﻘﺎﻝ :ﻧﻌﻢ ،ﻭﺩﻋﺎ ﺑﻨﻴﻪ ﻭﻗﻮﻣﻪ ،ﻓﻘﺎﻝ :ﺍﻟِﺒﺴﻮﺍ ﺍﻟ ﺕ ﳏﻤﺪﺍﹰ ،ﻓﺪﺧ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج ﻭﻣﻌﻪ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﳌﺴﺠﺪ ﻗﺪ ﺃﺟﺮ ﺕ ﺍﳊﹶﺮﺍﻡ ،ﻓﻘﺎﻡ ﺍﳌﻄﻌ ﻢ ﺑﻦ ﻋﺪﻯ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ،ﻓﻨﺎﺩﻯ :ﻳﺎ ﻣﻌﺸ ﺮ ﻗﺮﻳﺶ؛ ﺇﱏ ﻗﺪ ﺃﺟﺮ ﺠﻪ ﹶﺃ ﺣ ﺪ ِﻣﻨﻜﻢ ،ﻓﺎﻧﺘﻬﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﻟﺮﻛﻦِ ،ﻓﺎ ﺳﺘﹶﻠﻤﻪ ،ﻭﺻﻠﱠﻰ ﳏﻤﺪﺍﹰ ،ﻓﹶﻼ ﻳ ِﻬ ﺭﻛﻌﺘﲔ ،ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺑﻴﺘﻪ ،ﻭﺍﳌﻄﻌ ﻢ ﺑﻦ ﻋﺪﻯ ﻭﻭﻟﺪﻩ ﳏﺪِﻗﻮﻥ ﺑﻪ ﺑﺎﻟﺴﻼﺡ ﺣﱴ ﺩﺧﻞ ﺑﻴﺘﻪ).(٢ ﻓﺼﻞ
ﺖ ﺴ ِﺪ ِﻩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ،ﻣِﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍ ِﻡ ﺇﱃ ﺑﻴ ِ ﺠ ﻯ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ﰒ ﺃﹸﺳ ِﺮ ﺻﻠﱠﻰ ﺍﳌﻘﺪﺱ ،ﺭﺍﻛﺒﹰﺎ ﻋﻠﻰ ﺍﻟﺒﺮﺍﻕِ ،ﺻﺤﺒﺔ ﺟﱪﻳﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﱰﻝ ﻫﻨﺎﻙ ،ﻭ ﺏ ﺍﳌﺴﺠﺪ. ﻕ ﲝ ﹾﻠ ﹶﻘ ِﺔ ﺑﺎ ِ ﺑﺎﻷﻧﺒﻴﺎﺀ ﺇِﻣﺎﻣﹰﺎ) ،(٣ﻭﺭﺑﻂ ﺍﻟﺒﺮﺍ ﻚ ﻋﻨﻪ ﺍﻟﺒﺘﺔ. ﺼ ﺢ ﺫﹶﻟ ﺖ ﳊﻢٍ ،ﻭﺻﻠﱠﻰ ﻓﻴﻪ ،ﻭﱂ ﻳ ِ ﻭﻗﺪ ﻗﻴﻞ :ﺇﻧﻪ ﻧﺰﻝ ﺑﺒﻴ ِ ﺴﻤﺎ ِﺀ ﺍﻟﺪﻧﻴﺎ ،ﻓﺎﺳﺘﻔﺘﺢ ﹶﻟﻪِ ﺟﺒﺮﻳﻞﹸ، ﺱ ﺇِﱃ ﺍﻟ ﺖ ﺍﳌﻘﺪ ِ ﻚ ﺍﻟﻠﻴﻠ ﹶﺔ ِﻣ ﻦ ﺑﻴ ِ ﺝ ِﺑ ِﻪ ﺗِﻠ ﱠﰒ ﻋِ ﺮ ﺐ ِﺑﻪِ ،ﻭﹶﺃﹶﻗ ﺮ ﻼﻡ ،ﻭﺭ ﺣ ﺴﹶ ﺴﻠﱠ ﻢ ﻋﹶﻠﻴﻪِ ،ﹶﻓ ﺮ ﺩ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺸﺮِ ،ﹶﻓ ﻚ ﺁ ﺩ ﻡ ﹶﺃﺑﺎ ﺍﻟﺒ ﹶﻓﻔﹸِﺘ ﺢ ﹶﻟﻪ ،ﹶﻓ ﺮﺃﹶﻯ ﻫﻨﺎِﻟ ) (١ﺗﺎﺑﻊ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻛﻮﻥ ﺍﺳﺘﻤﺎﻉ ﺍﳉﻦ ﻟﻠﻘﺮﺁﻥ ﻛﺎﻥ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻣﺮﺟﻌﻪ ﻣﻦ ﺍﻟﻄﺎﺋﻒ ،ﻭﻓﻴﻪ ﻧﻈﺮ ،ﻓﺈﻥ ﺍﺳﺘﻤﺎﻋﻬﻢ ﻛﺎﻥ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﳌﺒﻌﺚ ﻗﺒﻞ ﺧﺮﻭﺟﻪ ج. ) (٢ﺍﻧﻈﺮ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ) (١٥٤ ،١٥٣/٢ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ. ) (٣ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٦٢ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ :ﰒ ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ﻓﺼﻠﻴﺖ ﻓﻴﻪ ﺭﻛﻌﺘﲔ، ﻭﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻨﺪ ﻣﺴﻠﻢ ) (١٧٢ﺃﻳﻀﺎ :ﻭﻗﺪ ﺭﺃﻳﺘﲏ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ،ﻓﺈﺫﺍ ﻣﻮﺳﻰ ﻗﺎﺋﻢ ﻳﺼﻠﻲ ،ﻓﺈﺫﺍ ﺭﺟﻞ ﺿﺮﺏ ﺟﻌﺪ ﻛﺄﻧﻪ ﻣﻦ ﺭﺟﺎﻝ ﻣﺸﻨﻮﺀﺓ ،ﻭﺇﺫﺍ ﺑﻪ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﺋﻢ ﻳﺼﻠﻲ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺑﻪ ﺷﺒﻬﺎ ﻋﺮﻭﺓ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺜﻘﻔﻲ ،ﻭﺇﺫﺍ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﺋﻢ ﻳﺼﻠﻲ ﺃﺷﺒﻪ ﺍﻟﻨﺎﺱ ﺑﻪ ﺻﺎﺣﺒﻜﻢ )ﻳﻌﲏ ﻧﻔﺴﻪ(.
٢٠ ﺝ ِﺑ ِﻪ ﺡ ﺍ َﻷ ﺷ ِﻘﻴﺎ ِﺀ ﻋ ﻦ ﻳﺴﺎ ِﺭﻩِ ،ﹸﺛﻢ ﻋِ ﺮ ﺴ ﻌﺪﺍ ِﺀ ﻋ ﻦ ﻳﻤِﻴِﻨﻪِ ،ﻭﹶﺃ ﺭﻭﺍ ﺡ ﺍﻟ ِﺑﻨﺒ ﻮﺗِﻪ ،ﻭﹶﺃﺭﺍ ﻩ ﺍﻟﻠﱠﻪ ﺃ ﺭﻭﺍ ﺤﻴﻰ ﺑﻦ ﺯ ﹶﻛ ِﺮﻳﺎ ﻭﻋِﻴﺴﻰ ﺑ ﻦ ﻣ ﺮﻳﻢ ،ﹶﻓﹶﻠ ِﻘﻴ ﻬﻤﺎ ﺴﻤﺎ ِﺀ ﺍﻟﺜﱠﺎِﻧﻴﺔِ ،ﻓﹶﺎ ﺳﺘ ﹾﻔﺘ ﺢ ﹶﻟﻪ ،ﹶﻓﺮﺃﻯ ﻓِﻴﻬﺎ ﻳ ِﺇﻟﹶﻰ ﺍﻟ ﺴﻤﺎ ِﺀ ﺍﻟﺜﱠﺎِﻟﺜﹶﺔ ،ﻓﹶﺮﺃﻯ ﻭ ﺳﻠﱠ ﻢ ﻋﹶﻠﻴ ِﻬﻤﺎ ،ﻓﹶﺮﺩﺍ ﻋﻠﻴﻪ ،ﻭ ﺭ ﺣﺒﺎ ﺑِﻪ ،ﻭﹶﺃﹶﻗﺮﺍ ِﺑﻨﺒ ﻮِﺗﻪِ ،ﹸﺛﻢ ﻋﺮﺝ ﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟ ﻓﻴﻬﺎ ﻳﻮﺳﻒ ،ﻓﺴﻠﱠ ﻢ ﻋﻠﻴﻪ ،ﻓﺮ ﺩ ﻋﻠﻴﻪ ،ﻭﺭ ﺣ ﺴﻤﺎ ِﺀ ﺝ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟ ﺐ ﺑﻪ ،ﻭﺃﻗ ﺮ ﺑﻨﺒﻮﺗِﻪ ،ﹸﺛﻢ ﻋِ ﺮ ﺴﻤﺎ ِﺀ ﺝ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟ ﺐ ِﺑﻪِ ،ﻭﹶﺃﹶﻗ ﺮ ﺑِﻨﺒ ﻮِﺗﻪِ ،ﹸﺛﻢ ﻋِ ﺮ ﺴﻠﱠ ﻢ ﻋﹶﻠﻴﻪِ ،ﻭ ﺭ ﺣ ﺍﻟﺮﺍِﺑ ﻌﺔِ ،ﹶﻓ ﺮﺃﹶﻯ ﻓِﻴﻬﺎ ِﺇﺩﺭﻳﺲ ،ﹶﻓ ﺐ ِﺑﻪِ ،ﻭﹶﺃﹶﻗ ﺮ ِﺑﻨﺒ ﻮِﺗﻪِ ،ﹸﺛﻢ ﻋِ ﺮﺝِ ﺑ ِﻪ ﺴﻠﱠ ﻢ ﻋﹶﻠﻴ ِﻪ ﻭ ﺭ ﺣ ﺴﺔِ ،ﹶﻓ ﺮﺃﹶﻯ ﻓِﻴﻬﺎ ﻫﺎﺭﻭﻥ ﺑ ﻦ ِﻋ ﻤﺮﺍﻥ ،ﹶﻓ ﺍﳋﹶﺎ ِﻣ ﺐ ِﺑﻪِ ،ﻭﹶﺃﹶﻗ ﺮ ِﺑﻨﺒ ﻮِﺗﻪِ، ﺴﻠﱠ ﻢ ﻋﻠﹶﻴ ِﻪ ﻭ ﺭ ﺣ ﺴﻤﺎ ِﺀ ﺍﻟﺴﺎ ِﺩ ﺳﺔِ ،ﹶﻓﹶﻠ ِﻘ ﻰ ﻓِﻴﻬﺎ ﻣﻮﺳﻰ ﺑﻦ ِﻋ ﻤﺮﺍﻥ ،ﹶﻓ ِﺇﻟﹶﻰ ﺍﻟ ﺚ ِﻣ ﻦ ﻼ ﻣﹰﺎ ﺑِ ﻌ ﹶ ﹶﻓﹶﻠﻤﺎ ﺟﺎ ﻭ ﺯﻩ ،ﺑﻜﹶﻰ ﻣﻮﺳﻰ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟﻪ ﻣﺎ ﻳﺒﻜِﻴﻚ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﺑﻜِﻰَ ،ﻷﻥﱠ ﻏﹸ ﹶ ﺴﻤﺎ ِﺀ ﺝ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟ ﺑ ﻌﺪِﻯ ،ﻳ ﺪﺧﻞﹸ ﺍﳉﻨ ﹶﺔ ِﻣ ﻦ ﺃﹸ ﻣِﺘ ِﻪ ﹶﺃ ﹾﻛﹶﺜﺮِ ﻣﻤﺎ ﻳ ﺪ ﺧﹸﻠﻬﺎ ِﻣ ﻦ ﹸﺃ ﻣﺘِﻰ ،ﹸﺛﻢ ﻋِ ﺮ ﺐ ِﺑﻪِ ،ﻭﹶﺃﹶﻗ ﺮ ِﺑﻨﺒ ﻮِﺗﻪِ ،ﹸﺛﻢ ﺭﻓِﻊ ِﺇﻟﹶﻰ ِﺳ ﺪ ﺭ ِﺓ ﺴﻠﱠ ﻢ ﻋﹶﻠﻴ ِﻪ ﻭ ﺭ ﺣ ﺍﻟﺴﺎِﺑ ﻌﺔِ ،ﹶﻓﹶﻠ ِﻘ ﻰ ﻓِﻴﻬﺎ ِﺇﺑﺮﺍﻫِﻴﻢ ،ﹶﻓ ﺝ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﳉﺒﺎ ِﺭ ﺟﻞﱠ ﺟﻼﻟﹸﻪ ،ﹶﻓ ﺪﻧﺎ ِﻣﻨﻪ ﺣﺘﻰ ﺍﳌﹸﻨﺘﻬﻰ ،ﹸﺛﻢ ﺭِﻓ ﻊ ﹶﻟﻪ ﺍﻟﺒﻴﺖ ﺍ ﹶﳌ ﻌﻤﻮﺭ ،ﹸﺛﻢ ﻋِ ﺮ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎ ﻼ ﹰﺓ. ﺻﹶ ﲔ ﺴ ﺽ ﻋﹶﻠﻴ ِﻪ ﺧ ﻤ ِ ﺏ ﹶﻗ ﻮ ﺳﻴ ِﻦ ﺃ ﻭ ﹶﺃ ﺩﻧﻰ) .(١ﹶﻓﹶﺄ ﻭﺣﻰ ﺇِﱃ ﻋﺒ ِﺪ ِﻩ ﻣﺎ ﺃ ﻭﺣﻰ ،ﻭﹶﻓ ﺮ ﻚ ﻼﺓﹰ ،ﻗﹶﺎ ﹶﻝِ :ﺇﻥﱠ ﺃﹸ ﻣﺘ ﺻﹶ ﲔ ﺴ ﺨ ﻤ ِ ﹶﻓ ﺮ ِﺟ ﻊ ﺣﺘﻰ ﻣ ﺮ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪِ :ﺑ ﻢ ﹸﺃ ِﻣ ﺮﺕ؟ ﻗﹶﺎ ﹶﻝِ :ﺑ ﺖ ِﺇﻟﹶﻰ ِﺟﺒﺮِﻳ ﹶﻞ ﹶﻛﹶﺄﻧﻪ ﻒ ُﻷ ﻣِﺘﻚ ،ﻓﺎﹾﻟﺘ ﹶﻔ ﺨﻔِﻴ ﱃ ﺭﺑﻚ ،ﻓﹶﺎ ﺳ ﹾﺄﹾﻟ ﻪ ﺍﻟﺘ ﹶﻻ ﺗﻄِﻴ ﻖ ﹶﺫِﻟﻚ ،ﺍﺭﺟ ﻊ ِﺇ ﹶ ﳉﺒﺎ ﺭ ﺗﺒﺎ ﺭ ﻙ ﻼ ِﺑ ِﻪ ِﺟﺒﺮِﻳ ﹸﻞ ﺣﺘﻰ ﹶﺃﺗﻰ ِﺑ ِﻪ ﺍ ﹶ ﺸﲑﻩ ﰲ ﺫِﻟﻚ ،ﹶﻓﹶﺄﺷﺎ ﺭ ﹶﺃ ﹾﻥ ﻧ ﻌ ﻢ ِﺇ ﹾﻥ ِﺷﹾﺌﺖ ،ﹶﻓ ﻌ ﹶ ﺴﺘ ِ ﻳ ﺸ ﺮﺍﹰ ،ﹸﺛﻢ ﺃﹸﻧ ِﺰ ﹶﻝ ﺿ ﻊ ﻋﻨﻪ ﻋ ﻆ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻕ ﹶﻓ ﻮ ﻭﺗﻌﺎﻟﹶﻰ ،ﻭﻫ ﻮ ﰲ ﻣﻜﹶﺎِﻧ ِﻪ ﻫﺬﺍ ﻟﻔ ﹸ ﺨﻔِﻴﻒ ،ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ﻳﺘ ﺮ ﺩﺩ ﺑﻴ ﻦ ﺣﺘﻰ ﻣ ﺮ ِﺑﻤﻮﺳﻰ ،ﹶﻓﹶﺄ ﺧﺒ ﺮﻩ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﺭﺟ ﻊ ِﺇﻟﹶﻰ ﺭﺑﻚ ،ﻓﹶﺎ ﺳﹶﺄﹾﻟ ﻪ ﺍﻟﺘ ﻉ ﻭ ﺳﺆﺍ ِﻝ ﺴﺎﹰ ،ﹶﻓﹶﺄ ﻣ ﺮﻩ ﻣﻮﺳﻰ ﺑﺎﻟ ﺮﺟﻮ ِ ﻣﻮﺳﻰ ،ﻭﺑﻴ ﻦ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺣﺘﻰ ﺟ ﻌﹶﻠﻬﺎ ﺧ ﻤ ﺍﻟﺘ ﺖ ِﻣ ﻦ ﺭﺑﻰ ،ﻭﻟ ِﻜ ﻦ ﹶﺃ ﺭﺿﻰ ﻭﺃﹸﺳﻠﱢ ﻢ( ،ﹶﻓﹶﻠﻤﺎ ﺑﻌ ﺪ ﻧﺎﺩﻯ ﻣﻨﺎ ٍﺩ: ﺨﻔِﻴﻒِ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﹶﻗ ِﺪ ﺍ ﺳﺘﺤﻴﻴ )(٢ ﻀﺘِﻰ ،ﻭ ﺧﻔﱠ ﹾﻔﺖ ﻋ ﻦ ِﻋﺒﺎﺩِﻯ. ﺖ ﹶﻓﺮِﻳ ﹶﻗ ﺪ ﹶﺃﻣﻀﻴ ﻭﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑ ﹸﺔ :ﻫﻞ ﺭﺃﻯ ﺭﺑ ﻪ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔﹶ ،ﺃﻡ ﻻ؟ ﻓﺼ ﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺭﺃﻯ
) (١ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺍﺕ ﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ) (٤٠٦ ،٣٩٩/١٣ﻣﻦ ﻃﺮﻳﻖ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﱠﻠﻪ ﺍﺑﻦ ﺃﰊ ﳕﺮ. ) (٢ﺍﻟﺒﺨﺎﺭﻱ ).(٤٠٥/١٣
٢١ ﺭﺑﻪ ،ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺭﺁ ﻩ ِﺑ ﹸﻔﺆﺍ ِﺩ ِﻩ().(١ ﺴﻌﻮ ٍﺩ ِﺇﻧ ﹶﻜﺎ ﺭ ﺫِﻟﻚ ،ﻭﻗﹶﺎ ﹶﻻِ :ﺇﻥﱠ ﹶﻗ ﻮﻟﹶﻪ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﺭﺁ ﻩ ﻧ ﺰﹶﻟ ﹰﺔ ﺸ ﹶﺔ ﻭﺍﺑﻦ ًﻣ ﻭﺻ ﺢ ﻋ ﻦ ﻋﺎِﺋ )(٢ ﹸﺃ ﺧﺮﻯ * ِﻋﻨ ﺪ ِﺳ ﺪ ﺭ ِﺓ ﺍ ﹸﳌﻨﺘﻬﻰ﴾ ]ﺍﻟﻨﺠﻢِ [١٤-١٣ :ﺇﻧﻤﺎ ﻫ ﻮ ِﺟﺒﺮﻳﻞﹸ. ﺖ ﺭﺑﻚ؟ ﻓﻘﺎ ﹶﻝ) :ﻧﻮ ﺭ ﹶﺃﻧﻰ ﺃﺭﺍ ﻩ( ﺃﻯ :ﺣﺎﻝ ﺻ ﺢ ﻋ ﻦ ﺃﰉ ﹶﺫ ﺭ ﹶﺃﻧﻪ ﺳﹶﺄﹶﻟﻪ :ﻫ ﹾﻞ ﺭﺃﻳ ﻭ )(٣ ﺑﻴﲎ ﻭﺑﲔ ﺭﺅﻳﺘﻪ ﺍﻟﻨﻮﺭ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻟﻔﻆ ﺁﺧﺮ ) :ﺭﹶﺃﻳﺖ ﻧﻮ ﺭﹰﺍ( . ﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺮﻩ. ﻕ ﺍﻟ ﻭﻗﺪ ﺣﻜﻰ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻰ ﺍﺗﻔﺎ ﻗﺎﻝ ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﺍﺑ ﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﱠﻪ ﺭﻭﺣﻪ :ﻭﻟﻴﺲ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﺇﻧﻪ ﺭﺁﻩ( ﺖ ﺭﺑﻰ ﺗﺒﺎ ﺭ ﻙ ﻣﻨﺎﻗِﻀﹰﺎ ﳍﺬﺍ ،ﻭﻻ ﻗﻮﻟﹸﻪ) :ﺭﺁ ﻩ ﺑﻔﹸﺆﺍﺩﻩ( ﻭﻗﺪ ﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺭﺃﻳ ﺲ ﻋﻨﻬﻢ ﰲ ﻭﺗﻌﺎﻟﹶﻰ( ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﰲ ﺍﻹﺳﺮﺍﺀ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﳌﺎ ﺍﺣﺘِﺒ ﻚ ﺍﻟﻠﱠﻴﹶﻠ ﹶﺔ ﰲ ﻣﻨﺎﻣﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ،ﰒ ﺃﺧﱪﻫﻢ ﻋﻦ ﺭﺅﻳ ِﺔ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ)ِ (٤ﺗ ﹾﻠ ﺑﲎ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﻗﺎﻝ) :ﻧﻌﻢ ﺭﺁﻩ ﺣﻘﺎﹰ ،ﻓﺈ ﱠﻥ ﺭﺅﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺣﻖ ،ﻭﻻ ﺑﺪ ،(ﻭﻟﻜﻦ ﱂ ﻳ ﹸﻘ ﹾﻞ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ :ﺇﻧﻪ ﺭﺁ ﻩ ِﺑ ﻌﻴﻨ ﻰ ﺭﺃ ِﺳ ِﻪ ﻳﻘﻈﺔﹰ ،ﻭﻣﻦ ﺣﻜﻰ ﻋﻨﻪ ﺖ ﺫﻟﻚ ،ﻓﻘﺪ ﻭ ِﻫ ﻢ ﻋﻠﻴﻪ ،ﻭﻟﻜﻦ ﻗﺎﻝ ﻣﺮﺓ) :ﺭﺁﻩ( ،ﻭﻣﺮﺓ ﻗﺎﻝ) :ﺭﺁﻩ ﺑﻔﺆﺍﺩﻩ( ،ﹶﻓﺤِ ﻜﻴ ﻑ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ :ﺃﻧﻪ ﺭﺁﻩ ﺑﻌﻴﲎ ﺭﺃﺳﻪ ،ﻭﻫﺬﻩ ﻋﻨﻪ ﺭِﻭﺍﻳﺘﺎﻥ ،ﻭ ﺣ ِﻜﻴﺖ ﻋﻨﻪ ﺍﻟﺜﺎﻟﺜﺔ ﻣِﻦ ﺗﺼﺮ ِ ﺹ ﺃﲪﺪ ﻣﻮﺟﻮﺩﺓ ،ﻟﻴﺲ ﻓﻴﻬﺎ ﺫﻟﻚ. ﻧﺼﻮ ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﺒﺎﺱ) :ﺇﻧﻪ ﺭﺁ ﻩ ﺑﻔﹸﺆﺍ ِﺩ ِﻩ ﻣﺮﺗﲔ( ،ﻓﺈﻥ ﻛﺎﻥ ﺍﺳﺘﻨﺎﺩﻩ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﺏ ﺍﻟ ﹸﻔﺆﺍ ﺩ ﻣﺎ ﺭﺃﹶﻯ﴾ ]ﺍﻟﻨﺠﻢ ،[١١ :ﰒ ﻗﺎﻝ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﺭﺁ ﻩ ﻧ ﺰﹶﻟ ﹰﺔ ﹸﺃ ﺧﺮﻯ﴾ ]ﺍﻟﻨﺠﻢ: ﴿ﻣﺎ ﹶﻛ ﹶﺬ [١٣ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣﺴﺘﻨﺪﻩ ،ﻓﻘﺪ ﺻ ﺢ ﻋﻨﻪ ج ﺃﻥ ﻫﺬﺍ ﺍﳌﺮﺋﻰ ﺟﱪﻳﻞﹸ ،ﺭﺁ ﻩ ﻣ ﺮﺗﻴ ِﻦ ﰲ ﺴﺘﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻗﻮﻟﻪ :ﺭﺁﻩ ﺻﻮﺭﺗﻪ ﺍﻟﱴ ﺧِﻠ ﻖ ﻋﹶﻠﻴﻬﺎ ،ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﺬﺍ ﻫﻮ ﻣ ﺑﻔﺆﺍﺩﻩ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﺃﻣﺎ ﻗﻮﹸﻟ ﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ﴿ :ﹸﺛﻢ ﺩﻧﺎ ﹶﻓﺘ ﺪﻟﱠﻰ﴾ ]ﺍﻟﻨﺠﻢ [٨ :ﻓﻬﻮ ﻏﲑ ﺍﻟﺪﻧﻮ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٢٨٤) (١٧٦ﻭ ) (٢٨٥ﰲ ﺍﻹﳝﺎﻥ. ) (٢ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )٤٦٦/٨ﻭ ٤٦٧ﻭ .(٤٦٩ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) .(٢٩٢) (٢٩١) (١٧٨ﰲ ﺍﻹﳝﺎﻥ. ) (٤ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻣﻄﻮﻝ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٦٨/١ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣٢٣١ﻭ ).(٣٢٣٢
٢٢ ﻭﺍﻟﺘﺪﱃ ﰲ ﻗﺼﺔ ﺍﻹﺳﺮﺍﺀ ،ﻓﺈ ﱠﻥ ﺍﻟﺬﻯ ﰲ )ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ( ﻫﻮ ﺩﻧﻮ ﺟﱪﻳﻞ ﻭﺗﺪﻟﱢﻴﻪ (١)،ﻛﻤﺎ ﺪ ﺍﹾﻟ ﹸﻘﻮﻯ﴾ ﻕ ﻳ ﺪﻝﱡ ﻋﻠﻴﻪ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﴿ :ﻋﻠﱠ ﻤﻪ ﺷﺪِﻳ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ ﻭﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ،ﻭﺍﻟﺴﻴﺎ ﺪﻟﱠﻰ﴾ ]ﺍﻟﻨﺠﻢ [٥ :ﻭﻫﻮ ﺟﱪﻳﻞ ﴿ﺫﹸﻭ ِﻣ ﺮ ٍﺓ ﻓﹶﺎ ﺳﺘﻮﻯ * ﻭﻫ ﻮ ﺑِﺎﻷُﻓﹸ ِﻖ ﺍ َﻷ ﻋﻠﹶﻰ* ﹸﺛ ﻢ ﺩﻧﺎ ﹶﻓﺘ ]ﺍﻟﻨﺠﻢ ،[٨-٦ :ﻓﺎﻟﻀﻤﺎﺋﺮ ﹸﻛﻠﱡﻬﺎ ﺭﺍﺟﻌﺔ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﻠﱢﻢ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻘﻮﻯ ،ﻭﻫﻮ ﺫﹸﻭ ﺍ ِﳌﺮﺓ، ﺃﻯ :ﺍﻟﻘﻮﺓ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺍﺳﺘﻮﻯ ﺑﺎﻷﻓﻖ ﺍﻷﻋﻠﻰ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺩﱏ ﻓﺘﺪﻟﱠﻰ ،ﻓﻜﺎﻥ ﻣﻦ ﳏﻤﺪ ج ﹶﻗ ﺪ ﺭ ﻗﻮﺳﲔ ﺃﻭ ﺃﺩﱏ ،ﻓﺄﻣﺎ ﺍﻟﺪﻧﻮ ﻭﺍﻟﺘﺪﱃ ﺍﻟﺬﻯ ﰲ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍﺀ ،ﻓﺬﻟﻚ ﺻﺮﻳ ﺢ ﰲ ﺏ ﺗﺒﺎﺭﻙ ﻭﺗﺪﻟﱢﻴﻪ ﻭﻻ ﺗ ﻌﺮﺽ ﰲ )ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ( ﻟِﺬﻟﻚ ،ﺑﻞ ﻓﻴﻬﺎ ﺃﻧﻪ ﺭﺁﻩ ﻧﺰﻟ ﹰﺔ ﺃﻧﻪ ﺩﻧ ﻮ ﺍﻟﺮ ﺃﹸﺧﺮﻯ ﻋِﻨﺪ ﺳِﺪﺭ ِﺓ ﺍﳌﻨﺘﻬﻰ ،ﻭﻫﺬﺍ ﻫﻮ ﺟﱪﻳﻞﹸ ،ﺭﺁ ﻩ ﳏﻤﺪ ج ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﻣﺮﺗﲔ :ﻣﺮﺓ ﰲ ﺍﻷﺭﺽ ،ﻭﻣﺮﺓ ﻋﻨﺪ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻓﻠﻤﺎ ﺃﺻﺒ ﺢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻗﻮﻣِﻪ ،ﺃﺧﱪﻫﻢ ﲟﺎ ﺃﺭﺍﻩ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻣﻦ ﺁﻳﺎﺗ ِﻪ ﺖ ﻒ ﹶﻟ ﻬ ﻢ ﺑﻴ ﺼ ﺍﻟﻜﱪﻯ ،ﻓ ﹾﺎ ﺷﺘ ﺪ ﺗﻜﺬﻳﺒﻬﻢ ﻟﻪ ،ﻭﺃﺫﺍﻫﻢ ﻭﺿﺮﺍﻭﺗﻬﻢ ﻋﻠﻴﻪ ،ﻭﺳﺄﻟﻮﻩ ﺃﻥ ﻳ ِ ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﺃﹶﻥ ﻳ ﺮﺩﻭﺍ ﺨﺒﺮﻫﻢ ﻋ ﻦ ﺁﻳﺎِﺗﻪِ ،ﻭ ﹶﻻ ﻳ ﻼ ﻩ ﺍﻟﻠﱠﻪ ﻟﻪ ﺣﺘﻰ ﻋﺎﻳﻨﻪ ،ﹶﻓ ﹶﻄ ِﻔ ﻖ ﻳ ِ ﺍ ﹶﳌ ﹾﻘ ِﺪﺱِ ،ﻓﺠ ﱠ ﻋﹶﻠﻴ ِﻪ ﺷﻴﺌﹰﺎ).(٢ ﺖ ﻗﹸﺪﻭ ِﻣﻬﺎ ،ﻭﺃﺧﺒ ﺮﻫﻢ ﺴﺮﺍ ﻩ ﻭﺭﺟﻮ ِﻋﻪِ ،ﻭﺃﺧﺒ ﺮﻫﻢ ﻋﻦ ﻭﻗ ِ ﻭﺃﺧﺒ ﺮﻫﻢ ﻋ ﻦ ﻋِﲑﻫﻢ ﰲ ﻣ )(٣ ﻋﻦ ﺍﻟﺬﻯ ﻳ ﹾﻘ ﺪﻣﻬﺎ ،ﻭﻛﺎﻥ ﺍﻷﻣ ﺮ ﻛﻤﺎ ﻗﺎﻝ ،ﻓﻠﻢ ِﻳ ﺰ ﺩﻫﻢ ﺫﻟﻚ ﺇﻻ ﻧﻔﻮﺭﺍﹰ ،ﻭﺃﰉ ﺍﻟﻈﺎﳌﻮﻥ ﺇﻻ ﻛﹸﻔﻮﺭﹰﺍ. ﻓﺼﻞ
ﻭﻗﺪ ﻧﻘﻞ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻣﻌﺎﻭﻳﺔ ﺃﻤﺎ ﻗﺎﻻ) :ﺇﳕﺎ ﻛﺎﻥ ﺍﻹﺳﺮﺍﺀ ﺑﺮﻭﺣﻪ، ﻕ ﻭﱂ ﻳ ﹾﻔﻘِﺪ ﺟﺴﺪﻩ( ،ﻭﻧِ ﻘ ﹶﻞ ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ ﳓﻮ ﺫﻟﻚ ،ﻭﻟﻜﻦ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻔﺮ ﺑﲔ ﺃﻥ ﻳﻘﺎﻝ :ﻛﺎﻥ ﺍﻹﺳﺮﺍ ُﺀ ﻣﻨﺎﻣﺎﹰ ،ﻭﺑﲔ ﺃﻥ ﻳﻘﺎﻝ :ﻛﺎﻥ ﺑﺮﻭﺣﻪ ﺩﻭ ﹶﻥ ﺟﺴﺪﻩ ،ﻭﺑﻴﻨﻬﻤﺎ ) (١ﻗﺪﻣﻨﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﻫﺬﺍ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ ﺷﺮﻳﻚ ﻓﻮﻫﻢ ﻓﻴﻪ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٩٧/٨ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻭ ) (١٥٢/٧ﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﻭﻣﺴﻠﻢ ) (١٧٠ﰲ ﺍﻹﳝﺎﻥ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٣٧٤/١
٢٣ ﻯ ِﺑﺮﻭ ِﺣ ِﻪ ﻭﱂ ﻳ ﹾﻔ ِﻘ ﺪ ﻕ ﻋﻈﻴﻢ ،ﻭﻋﺎﺋﺸﺔ ﻭﻣﻌﺎﻭﻳﺔ ﱂ ﻳﻘﹸﻮﻻ :ﻛﺎﻥ ﻣﻨﺎﻣﺎﹰ ،ﻭﺇﳕﺎ ﻗﺎﻻ) :ﺃﹸ ﺳ ِﺮ ﻓﺮ ﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ،ﻓﺈﻥ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺋﻢ ﻗﺪ ﻳﻜﻮﻥ ﺃﻣﺜﺎ ﹰﻻ ﻣﻀﺮﻭﺑﺔ ﻟﻠﻤﻌﻠﻮﻡ ﰲ ﺴ ﺪﻩ ،(ﻭﹶﻓ ﺮ ﺟ ﺐ ﺑﻪ ﺇﱃ ﻣﻜﺔ ﻭﺃﻗﻄﺎﺭ ﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﺃﻭ ﺫﹸ ِﻫ ﺍﻟﺼﻮﺭ ﺍﶈﺴﻮﺳﺔ ،ﻓﲑﻯ ﻛﺄﻧﻪ ﻗﺪ ﻋِ ﺮ ﺍﻷﺭﺽ ،ﻭﺭﻭﺣﻪ ﱂ ﺗﺼﻌﺪ ﻭﱂ ﺗﺬﻫﺐ ،ﻭﺇﳕﺎ ﻣﹶﻠﻚ ﺍﻟﺮﺅﻳﺎ ﺏ ﻟﻪ ﺍ ِﳌﺜﹶﺎﻝ ،ﻭﺍﱠﻟﺬِﻳ ﻦ ﻗﺎﻟﻮﺍ: ﺿ ﺮ ﺝ ﺝ ﺑﺮﻭﺣﻪ ﻭﺑﺪﻧﻪ ،ﻭﻃﺎﺋﻔﺔ ﻗﺎﻟﺖ :ﻋِ ﺮ ﺝ ﺑﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻃﺎﺋﻔﺘﺎﻥ :ﻃﺎﺋﻔ ﹲﺔ ﻗﺎﻟﺖ :ﻋِ ﺮ ﻋِ ﺮ ﺡ ﺝ ﻛﺎﻥ ﻣﻨﺎﻣﺎﹰ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﺍﻟﺮﻭ ﺑﺮﻭﺣﻪ ﻭﱂ ﻳ ﹾﻔ ِﻘ ﺪ ﺑﺪﻧﻪ ،ﻭﻫﺆﻻﺀ ﱂ ﻳﺮِﻳﺪﻭﺍ ﺃﻥ ﺍﳌِﻌﺮﺍ ﺝ ِﺑﻬﺎ ﺣﻘﻴﻘﺔﹰ ،ﻭﺑﺎﺷﺮﺕ ِﻣ ﻦ ﺟِﻨﺲ ﻣﺎ ﺗﺒﺎ ِﺷﺮ ﺑﻌﺪ ﺍﳌﻔﺎﺭﻗﺔ ،ﻭﻛﺎﻥ ﻯ ﺎ ،ﻭﻋِ ﺮ ﺫﺍﺗﻬﺎ ﺃﹸ ﺳ ِﺮ ﺣﺎﹸﻟﻬﺎ ﰲ ﺫﻟﻚ ﻛﺤﺎﳍﺎ ﺑﻌﺪ ﺍﳌﻔﺎﺭﻗﺔ ﰲ ﺻﻌﻮﺩﻫﺎ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ ﲰﺎ ًﺀ ﲰﺎ ًﺀ ﺣﱴ ﻳﻨﺘﻬﻰ ﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ،ﹶﻓﺘ ِﻘﻒ ﺑﻴ ﻦ ﻳﺪﻯ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻓﻴﺄﻣ ﺮ ﻓﻴﻬﺎ ﲟﺎ ﻳﺸﺎﺀُ ،ﰒ ﺗﱰﻝ ﺇﱃ ﺼ ﹸﻞ ﻟﻠﺮﻭﺡ ﻋﻨﺪ ﺍﳌﻔﺎﺭﻗﺔ. ﺍﻷﺭﺽ ،ﻭﺍﻟﺬﻯ ﻛﺎﻥ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟﻴﻠ ﹶﺔ ﺍﻹﺳﺮﺍﺀ ﺃﻛﻤ ﹸﻞ ﳑﺎ ﳛ ﻕ ﻕ ﻣﺎ ﻳﺮﺍ ﻩ ﺍﻟﻨﺎﺋﻢ ،ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﻘﺎﻡ ﺧ ﺮ ِ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺃﻣ ﺮ ﻓﻮ ﺕ ﺭﻭﺣﻪ ﺍﳌﻘﺪﺳﺔ ﺣﻘﻴﻘ ﹰﺔ ﻣﻦ ﺝ ﺑﺬﺍ ِ ﺍﻟﻌﻮﺍِﺋﺪِ ،ﺣﱴ ﺷﻖ ﺑﻄﻨﻪ ،ﻭﻫﻮ ﺣﻰ ﻻ ﻳﺘﺄﱂ ﺑﺬﻟﻚ ،ﻋِ ﺮ ﺕ ﻭﺍﳌﹸﻔﺎﺭﻗﺔ، ﺕ ﺭﻭ ِﺣ ِﻪ ﺍﻟﺼﻌﻮ ﺩ ﺇﱃ ﺍﻟﺴﻤﺎ ِﺀ ﺇﻻ ﺑ ﻌ ﺪ ﺍﳌﻮ ِ ﻏﲑ ﺇﻣﺎﺗﺔ ،ﻭ ﻣ ﻦ ِﺳﻮﺍ ﻩ ﻻ ﻳﻨﺎ ﹸﻝ ﺑﺬﺍ ِ ﻓﺎﻷﻧﺒﻴﺎ ُﺀ ﺇﳕﺎ ﺍﺳﺘﻘﺮﺕ ﺃﺭﻭﺍ ﺣﻬﻢ ﻫﻨﺎﻙ ﺑﻌﺪ ﻣﻔﺎﺭﻗﺔ ﺍﻷﺑﺪﺍﻥ ،ﻭﺭﻭ ﺡ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺻ ِﻌﺪﺕ ﺇﱃ ﻫﻨﺎ ﻙ ﰲ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﰒ ﻋﺎﺩﺕ ،ﻭﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺍﺳﺘﻘﺮﺕ ﰲ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ﻣﻊ ﻕ ﻭﺗﻌﻠﱡﻖ ﺃﺭﻭﺍﺡ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻣﻊ ﻫﺬﺍ ،ﻓﻠﻬﺎ ﺇﺷﺮﺍﻑ ﻋﻠﻰ ﺍﻟﺒ ﺪ ِﻥ ﻭﺇﺷﺮﺍ ﺼﻠﱢﻰ ﰲ ﺑﻪ ،ﲝﻴﺚ ﻳ ﺮﺩ ﺍﻟﺴﻼ ﻡ ﻋﻠﻰ ﻣﻦ ﺳﻠﱠ ﻢ ﻋﹶﻠﻴ ِﻪ) ،(١ﻭﺬﺍ ﺍﻟﺘﻌﻠﻖ ﺭﺃﻯ ﻣﻮﺳﻰ ﻗﺎﺋﻤﹰﺎ ﻳ ﺝ ﲟﻮﺳﻰ ﻣِﻦ ﻗﱪﻩ ،ﰒ ﺭﺩ ﺇﻟﻴﻪ ،ﻭﺇﳕﺎ ﻗﱪﻩ ،ﻭﺭﺁ ﻩ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺩﺳﺔ .ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﱂ ﻳ ﻌ ﺮ ﺫﻟﻚ ﻣﻘﺎ ﻡ ﺭﻭﺣِﻪ ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ ،ﻭﻗﱪﻩ ﻣﻘﺎ ﻡ ﺑﺪﻧﻪ ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ﺇﱃ ﻳﻮﻡ ﻣﻌﺎﺩ ﺍﻷﺭﻭﺍﺡ ﺇﱃ ﺼﻠﱢﻰ ﰲ ﻗﱪﻩ ،ﻭﺭﺁﻩ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎ ِﺩ ﺳﺔِ ،ﻛﻤﺎ ﺃﻧﻪ ج ﰲ ﺃﺭﻓﻊ ﻣﻜﺎﻥ ﰲ ﺃﺟﺴﺎﺩﻫﺎ ،ﻓﺮﺁ ﻩ ﻳ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ﻣﺴﺘﻘِﺮﹰﺍ ﻫﻨﺎﻙ ،ﻭﺑ ﺪﻧﻪ ﰲ ﺿﺮﳛﻪ ﻏ ﲑ ﻣﻔﻘﻮﺩ ،ﻭﺇﺫﺍ ﺳﻠﱠﻢ ﻋﻠﻴﻪ ﺍﳌﺴﻠﱢﻢ ﺭ ﺩ ﺍﻟﻠﱠﻪ ﻒ ﺇﺩﺭﺍ ﹸﻛﻪ ،ﻭﻏﻠﻈﺖ ﻋﻠﻴﻪ ﺭﻭﺣﻪ ﺣﱴ ﻳ ﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﱂ ﻳﻔﺎﺭﻕ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ،ﻭﻣﻦ ﹶﻛﺜﹸ ﺲ ﰲ ﻋﹸﻠﻮ ﳏﻠﻬﺎ ،ﻭﺗﻌﻠﱡ ِﻘﻬﺎ ،ﻭﺗﺄﺛﲑﻫﺎ ﰲ ﺍﻷﺭﺽ، ﻃﺒﺎﻋﻪ ﻋﻦ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ،ﻓﻠﻴﻨﻈ ﺮ ﺇﱃ ﺍﻟﺸﻤ ِ ﻭﺣﻴﺎﺓ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﺎ ،ﻫﺬﺍ ﻭﺷﺄ ﹸﻥ ﺍﻟﺮﻭﺡ ﻓﻮﻕ ﻫﺬﺍ ،ﻓﻠﻬﺎ ﺷﺄﻥﹲ ،ﻭﻟﻸﺑﺪﺍﻥ ﺷﺄﻥ، ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٠٤١ﰲ ﺍﳌﻨﺎﺳﻚ.
٢٤ ﻭﻫﺬﻩ ﺍﻟﻨﺎ ﺭ ﺗﻜﻮﻥ ﰲ ﳏﻠﻬﺎ ،ﻭﺣﺮﺍﺭﺗﻬﺎ ﺗﺆﺛﱢﺮ ﰲ ﺍﳉﺴﻢ ﺍﻟﺒﻌﻴﺪ ﻋﻨﻬﺎ ،ﻣﻊ ﺃ ﱠﻥ ﺍﻻﺭﺗﺒﺎﻁ ﺡ ﻭﺍﻟﺒﺪ ِﻥ ﺃﻗﻮﻯ ﻭﺃﻛﻤ ﹸﻞ ﻣِﻦ ﺫﻟﻚ ﻭﺃﰎ ،ﻓﺸﺄ ﹸﻥ ﺍﻟﺮﻭﺡ ﺃﻋﻠﻰ ﻣﻦ ﻭﺍﻟﺘﻌﻠﱡ ﻖ ﺍﻟﺬﻯ ﺑﻴ ﻦ ﺍﻟﺮﻭ ِ ﺫﻟﻚ ﻭﺃﻟﻄﻒ. ﻼ ﻡ ﺍﻟﱠﻠﻴﺎِﻟﻴﺎ ﺲ ﻓﹶﺎ ﺳﺘ ﻐﺸِﻰ ﹶﻇ ﹶ ﺸ ﻤ ِ ﻯ ﺳﻨﺎ ﺍﻟ ﹶﻓﻘﹸــ ﹾﻞ ﻟﻠ ﻌﻴــﻮ ِﻥ ﺍﻟ ﺮﻣــ ِﺪ ِﺇﻳﺎ ِﻙ ﹶﺃ ﹾﻥ ﺗ ﺮ ﻓﺼﻞ
ﺖ ﺍﳌﻘﺪﺱ ﺡ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺑﻴ ِ ﺝ ﺑﺮﻭ ِ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﺍﻟﺰﻫﺮﻯ) :ﻋِ ﺮ ﻭﺇﱃ ﺍﻟﺴﺎﺀ ﻗﺒ ﹶﻞ ﺧﺮﻭﺟﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﺴﻨﺔ( ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﻏﲑﻩ :ﻛﺎﻥ ﺑﲔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳍﺠﺮﺓ ﺳﻨﺔ ﻭﺷﻬﺮﺍﻥ ..ﺍﻧﺘﻬﻰ. ﺏ ﻫﺬﺍ ﻭﻛﺎﻥ ﺍﻹﺳﺮﺍ ُﺀ ﻣ ﺮ ﹰﺓ ﻭﺍﺣﺪﺓ .ﻭﻗﻴﻞ :ﻣﺮﺗﲔ :ﻣﺮﺓ ﻳﻘﻈﺔﹰ ،ﻭﻣﺮﺓ ﻣﻨﺎﻣﺎﹰ ،ﻭﺃﺭﺑﺎ ﺍﻟﻘﻮﻝ ﻛﺄﻧﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳚﻤﻌﻮﺍ ﺑﲔ ﺣﺪﻳ ِ ﺚ ﺷﺮﻳﻚ ،ﻭﻗﻮﻟﻪ :ﰒ ﺍﺳﺘﻴﻘﻈﺖ ،ﻭﺑﲔ ﺳﺎﺋ ِﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﻭﻣﻨﻬﻢ ﻣ ﻦ ﻗﺎﻝ :ﺑﻞ ﻛﺎﻥ ﻫﺬﺍ ﻣﺮﺗﲔ ،ﻣﺮﺓ ﻗﺒﻞ ﺍﻟﻮﺣﻰ ﻟﻘﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺷﺮﻳﻚ) :ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﻮﺣﻰ ﺇﻟﻴﻪ( ،ﻭﻣﺮﺓ ﺑﻌﺪ ﺍﻟﻮﺣﻰ ،ﻛﻤﺎ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺙ ﻣﺮﺍﺕ :ﻣﺮﺓ ﻗﺒﻞ ﺍﻟﻮﺣﻰ ،ﻭﻣﺮﺗﲔ ﺑﻌﺪﻩ ،ﻭﻛﻞ ﻫﺬﺍ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺑﻞ ﺛﻼ ﹸ ﺧﺒﻂ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘ ﹸﺔ ﺿﻌﻔﺎﺀ ﺍﻟﻈﺎﻫﺮﻳﺔ ِﻣ ﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻨ ﹾﻘ ِﻞ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺭﺃﻭﺍ ﰲ ﺍﻟﻘﺼﺔ ﻟﻔﻈﺔ ﺕ، ﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﺟﻌﻠﹸﻮﻩ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻓﻜﻠﻤﺎ ﺍﺧﺘﻠﻔﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺮﻭﺍﻳﺎ ﻕ ﺑﻌ ِ ﺗﺨﺎِﻟﻒ ﺳﻴﺎ ﺏ ﺍﻟﺬﻯ ﻋﻠﻴﻪ ﺃﺋﻤ ﹸﺔ ﺍﻟﻨﻘﻞ ﺃﻥ ﺍﻹﺳﺮﺍﺀ ﻛﺎﻥ ﻣﺮ ﹰﺓ ﻭﺍﺣِﺪ ﹰﺓ ﲟﻜﱠﺔ ﺑﻌﺪ ﻋﺪﺩﻭﺍ ﺍﻟﻮﻗﺎﺋﻊ ،ﻭﺍﻟﺼﻮﺍ ﺍﻟﺒِﻌﺜﺔ. ﻭﻳﺎ ﻋﺠﺒﺎ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺮﺍﺭﺍﹰ ،ﻛﻴﻒ ﺳﺎﻍ ﳍﻢ ﺃﻥ ﻳﻈﻨﻮﺍ ﺃﻧﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﺗﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﲬﺴﲔ ،ﰒ ﻳﺘﺮﺩﺩ ﺑﲔ ﺭﺑﻪ ﻭﺑﲔ ﻣﻮﺳﻰ ﺣﱴ ﺗﺼ ﲑ ﲬﺴﺎﹰ ،ﰒ ﻳﻘﻮﻝ: ﺖ ﻋﻦ ﻋﺒﺎﺩﻯ( ﰒ ﻳﻌﻴﺪﻫﺎ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﲬﺴﲔ ،ﰒ ﺖ ﻓﺮﻳﻀﱴ ،ﻭﺧﻔﻔ )ﺃﻣﻀﻴ ﳊﻔﱠﺎ ﹸ ﳛﻄﻬﺎ ﻋﺸﺮﹰﺍ ﻋﺸﺮﺍﹰ ،ﻭﻗﺪ ﻏﻠﱠﻂ ﺍ ﹸ ﻅ ﺷﺮﻳﻜﹰﺎ ﰲ ﺃﻟﻔﺎﻅ ﻣِﻦ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍﺀ) (١ﻭﻣﺴﻠﻢ ) (١ﻭﳎﻤﻮﻉ ﻣﺎ ﺍﻧﺘﻘﺪ ﻋﻠﻴﻪ ﻋﺸﺮﺓ ﺃﺷﻴﺎﺀ :ﺍﻷﻭﻝ :ﺃﻣﻜﻨﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ .ﺍﻟﺜﺎﱐ :ﻛﻮﻥ ﺍﳌﻌﺮﺍﺝ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ .ﺍﻟﺜﺎﻟﺚ :ﻛﻮﻧﻪ ﻣﻨﺎﻣﺎ .ﺍﻟﺮﺍﺑﻊ :ﳐﺎﻟﻔﺘﻪ ﰲ ﳏﻞ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ .ﺍﳋﺎﻣﺲ :ﳐﺎﻟﻔﺘﻪ ﰲ ﺍﻟﻨﻬﺮﻳﻦ .ﺍﻟﺴﺎﺩﺱ :ﺷﻖ ﺍﻟﺼﺪﺭ ﻋﻨﺪ ﺍﻹﺳﺮﺍﺀ .ﺍﻟﺴﺎﺑﻊ :ﺫﻛﺮ ﺮ ﺍﻟﻜﻮﺛﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ .ﺍﻟﺜﺎﻣﻦ :ﻧﺴﺒﺔ ﺍﻟﺪﻧﻮ ﻭﺍﻟﺘﺪﱄ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞ .ﺍﻟﺘﺎﺳﻊ :ﺗﺼﺮﳛﻪ ﺑﺄﻥ
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٢٥ ﺃﻭﺭﺩ ﺍﳌﺴﻨﺪ ﻣﻨﻪ ﰒ ﻗﺎﻝ :ﻓﻘﺪﻡ ﻭﺃﺧﺮ ﻭﺯﺍﺩ ﻭﻧﻘﺺ ،ﻭﱂ ﻳﺴﺮﺩ ﺍﳊﺪﻳﺚ ،ﻓﺄﺟﺎﺩ ﺭﲪﻪ ﺍﻟﻠﱠﻪ. ﻓﺼﻞ ﻓﻲ ﻣﺒﺪأ اﻟﻬﺠﺮة اﻟﺘﻲ ﻓﺮﱠق اﻟﻠﱠﻪ ﻓﻴﻬﺎ ﺑﻴﻦ أﻋﺪاﺋﻪ وأوﻟﻴﺎﺋﻪ،وﺟﻌﻠﻬﺎ ﻣﺒﺪًأ ﻹﻋﺰاز دﻳﻨﻪ وﻧﺼﺮ ﻋﺒﺪﻩ ورﺳُﻮﻟﻪ:
ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﺣﺪﺛﲎ ﳏﻤ ﺪ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ﻭﻳﺰﻳﺪ ﺑﻦ ﲔ ﻣِﻦ ﺃ ﻭ ِﻝ ﻧﺒﻮﺗﻪ ﻣﺴﺘﺨﻔﻴﺎﹰ ،ﰒ ﺙ ِﺳِﻨ ﺭﻭﻣﺎﻥ ﻭﻏﲑﳘﺎ ﻗﺎﻟﻮﺍ :ﺃﻗﺎﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ﻤﻜﱠ ﹶﺔ ﺛﻼ ﹶ ﺝ ﺸ ﺮ ِﺳِﻨﲔ ،ﻳﻮﺍﰱ ﺍ ﹶﳌ ﻮ ِﺳ ﻢ ﹸﻛ ﱠﻞ ﻋﺎﻡ ،ﻳﺘﺒ ﻊ ﺍﳊﺎ ﺱ ﺇﱃ ﺍﻹﺳﻼﻡ ﻋ ﺃﻋﻠ ﻦ ﰲ ﺍﻟﺮﺍﺑِﻌﺔ ،ﻓﺪﻋﺎ ﺍﻟﻨﺎ ﺠﻨﺔ ،ﻭﺫﻯ ﺍ ﹶﳌﺠﺎﺯ ،ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺃﻥ ﳝﻨﻌﻮ ﻩ ﺣﱴ ﻳﺒﱢﻠ ﹶﻎ ﰲ ﻣﻨﺎﺯﳍﻢ ،ﻭﰱ ﺍﳌﻮﺍﺳﻢ ﺑﻌﻜﺎﻅ ،ﻭ ﻣ ﺠﺪ ﺃﺣﺪﹰﺍ ﻳﻨﺼﺮﻩ ﻭﻻ ﻳﺠﻴﺒﻪ ،ﺣﱴ ﺇﻧﻪ ﻟﻴﺴﺄ ﹸﻝ ﻋﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺕ ﺭﺑﻪ ﻭﳍﻢ ﺍﳉﻨﺔﹸ ،ﻓﻼ ﻳ ِ ِﺭﺳﺎﻻ ِ ﺱ ﻗﹸﻮﻟﹸﻮﺍ :ﹶﻻ ﺇِﻟ ﻪ ﺇِﻻ ﺍﻟﻠﱠﻪ ﺗ ﹾﻔِﻠﺤﻮﺍ ،ﻭ ﹾﲤِﻠﻜﹸﻮﺍ ِﺑﻬﺎ ﻭﻣﻨﺎ ِﺯﳍﹶﺎ ﻗﺒﻴﻠ ﹰﺔ ﻗﺒﻴﻠﺔﹰ ،ﻭﻳﻘﻮﻝ) :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﳉﻨ ِﺔ( ،ﻭﺃﺑﻮ ﹶﻟ ﻬ ٍ ﺠﻢ ،ﻓﹶﺈﺫﹶﺍ ﺁ ﻣﻨﺘﻢ ،ﹸﻛﻨﺘﻢ ﻣﻠﹸﻮﻛﹰﺎ ﰲ ﺍ ﹶ ﺍﻟ ﻌ ﺮﺏ ،ﻭﺗ ِﺬﻝﱠ ﹶﻟﻜﹸﻢ ِﺑﻬﺎ ﺍﻟ ﻌ ﺐ ﻭﺭﺍﺀَﻩ ﻳﻘﻮ ﹸﻝ :ﻻ ﺗﻄِﻴﻌﻮﻩ ﻓﺈﻧ ﻪ ﺻﺎﺑِﻰﺀ ﹶﻛﺬﱠﺍﺏ ،ﻓﲑﺩﻭ ﹶﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻗﺒ ﺢ ﺍﻟ ﺮﺩ ،ﻭﻳﺆﺫﻭﻧﻪ، ﺚ ﱂ ﻳﺘِﺒﻌﻮﻙ ،ﻭﻫ ﻮ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﻠﱠﻪ، ﻚ ﺣﻴ ﹸ ﻚ ﺃﻋﻠ ﻢ ِﺑ ﻭﻳﻘﻮﻟﻮﻥ :ﺃﹸﺳﺮﺗﻚ ﻭﻋﺸﲑﺗ ﺖ ﹶﻟ ﻢ ﻳﻜﹸﻮﻧﻮﺍ ﻫ ﹶﻜﺬﹶﺍ( ﻗﺎﻝ :ﻭﻛﺎﻥ ﳑﻦ ﻳﺴﻤﻰ ﻟﻨﺎ ﻣِﻦ ﺍﻟﻘﺒﺎِﺋ ِﻞ ﻭﻳﻘﻮﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﻟ ﻮ ِﺷﹾﺌ ﺍﱠﻟﺬِﻳ ﻦ ﺃﺗﺎﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺩﻋﺎﻫﻢ ،ﻭ ﻋ ﺮ ﺼ ﻌﺔﹶ، ﺻ ﻌ ﺽ ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ :ﺑﻨﻮ ﻋﺎﻣﺮ ﺑﻦ ﻭﳏﺎﺭﺏ ﺑﻦ ﺣﺼﻔﺔ ،ﻭﹶﻓﺰﺍﺭﺓ ،ﻭﻏﺴﺎﻥ ،ﻭ ﻣﺮﺓ ،ﻭﺣﻨﻴﻔﺔ ،ﻭ ﺳﻠﹶﻴﻢ ،ﻭ ﻋﺒﺲ ،ﻭﺑﻨﻮ ﺍﻟﻨﻀﺮ، ﻀﺎﺭِﻣﺔ ،ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﻭﺑﻨﻮ ﺍﻟﺒﻜﺎﺀ ،ﻭﻛِﻨﺪﺓ ،ﻭﻛﻠﺐ ،ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ ،ﻭﻋﺬﺭﺓ ،ﻭﺍﳊ ﻣﻨﻬﻢ ﺃﺣﺪ).(١ ﻓﺼﻞ
ﺝ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻌﻮ ﹶﻥ ﻣِﻦ ﺣﻠﻔﺎﺋﻬﻢ ﻣِﻦ ﺱ ﻭﺍﳋﺰﺭ ﻭﻛﺎﻥ ﻣِﻤﺎ ﺻﻨﻊ ﺍﻟﻠﱠﻪ ﻟِﺮﺳﻮﻟﻪ ﺃﻥ ﺍﻷﻭ ﺨﺮﺝ ،ﹶﻓﻨﺘِﺒﻌﻪ ﻭﻧﻘﺘﻠﻜﹸﻢ ﻣﻌﻪ ﹶﻗﺘ ﹶﻞ ﺙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎ ِﻥ ﺳﻴ ﻳﻬﻮ ِﺩ ﺍﳌﺪﻳﻨ ِﺔ ﺃﻥ ﻧﺒﻴﹰﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺒﻌﻮ ﹲ ﺏ ﲢﺠﻪ ﺩﻭ ﹶﻥ ﺍﻟﻴﻬﻮﺩ ،ﻓﻠﻤﺎ ﺖ ﺍﻟﻌﺮ ﺖ ﻛﻤﺎ ﻛﺎﻧ ِ ﻋﺎ ٍﺩ ﻭﺇ ﺭﻡٍ ،ﻭﻛﺎﻧﺖ ﺍﻷﻧﺼﺎ ﺭ ﳛﺠﻮ ﹶﻥ ﺍﻟﺒﻴ =
ﺍﻣﺘﻨﺎﻋﻪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺳﺆﺍﻝ ﺭﺑﻪ ﺍﻟﺘﺨﻔﻴﻒ ﻛﺎﻥ ﻋﻨﺪ ﺍﳋﺎﻣﺴﺔ .ﺍﻟﻌﺎﺷﺮ :ﻗﻮﻟﻪ :ﻓﻌﻼ ﺑﻪ ﺇﱃ ﺍﳉﺒﺎﺭ ،ﻓﻘﺎﻝ :ﻫﻮ ﰲ ﻣﻜﺎﻧﻪ ،ﻭﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(٤٠٤/١٣ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ) (٢١٧ ،٢١٦/١ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺍﻗﺪﻱ.
٢٦ ﺱ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭﺗﺄ ﻣﻠﹸﻮﺍ ﺃﺣﻮﺍﻟﻪ ،ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺭﺃﻯ ﺍﻷﻧﺼﺎ ﺭ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﺪﻋﻮ ﺍﻟﻨﺎ ﺴِﺒ ﹸﻘﻨﻜﹸﻢ ِﺇﹶﻟﻴ ِﻪ .ﻭﻛﺎ ﹶﻥ ﷲ ﻳﺎ ﹶﻗ ﻮﻡ ﹶﺃﻥﱠ ﻫﺬﺍ ﺍﱠﻟﺬِﻯ ﺗ ﻮ ﻋ ﺪﻛﹸﻢ ِﺑ ِﻪ ﻳﻬﻮﺩ ،ﻓﹶﻼ ﻳ ﻟﺒﻌﺾ :ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ﻭﺍ ِ ﺐ ﺠ ﺱ ﻗﺪ ﹶﻗ ِﺪ ﻡ ﻣ ﱠﻜﺔﹶ ،ﻓﺪﻋﺎﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻢ ﻳﺒ ِﻌ ﺪ ﻭﻟﹶﻢ ﻳ ِ ﺳﻮﻳ ﺪ ﺑ ﻦ ﺍﻟﺼﺎﻣِﺖ ﻣﻦ ﺍﻷﻭ ِ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﺃﻧﺲ ﺑﻦ ﺭﺍﻓﻊ ﺃﺑﻮ ﺍﳊﻴﺴﺮ ﰲ ﻓِﺘﻴ ٍﺔ ﻣِﻦ ﻗﻮﻣ ِﻪ ﻣﻦ ﺑﲎ ﻋﺒ ِﺪ ﺍ َﻷ ﺷ ﻬ ِﻞ ﻳﻄﹸﻠﺒﻮﻥ ﺱ ﺑ ﻦ ﻣﻌﺎﺫ ﻭﻛﺎﻥ ﺷﺎﺑﹰﺎ ﺣﺪﺛﹰﺎ :ﻳﺎ ﺍﳊِﻠﻒ ،ﻓﺪﻋﺎﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﻘﺎﻝ ﺇﻳﺎ ﷲ ﺧﻴ ﺮ ﻣِﻤﺎ ﺟِﺌﻨﺎ ﻟﻪ ،ﻓﻀﺮﺑﻪ ﺃﺑﻮ ﺍﳊﻴﺴﺮ ﻭﺍﻧﺘﻬﺮﻩ ،ﻓﺴﻜﺖ ،ﰒ ﱂ ﻳِﺘ ﻢ ﳍﻢ ﻗﻮﻡ؛ ﻫﺬﺍ ﻭﺍ ِ )(١ ﺍِ ﳊ ﹾﻠﻒ ،ﻓﺎﻧﺼ ﺮﻓﹸﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨ ِﺔ . ﻓﺼﻞ
ﰒ ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﹶﻟ ِﻘ ﻰ ِﻋﻨ ﺪ ﺍﻟ ﻌ ﹶﻘﺒ ِﺔ ﰲ ﺍ ﹶﳌ ﻮ ِﺳ ِﻢ ِﺳﺘ ﹶﺔ ﻧ ﹶﻔ ٍﺮ ِﻣ ﻦ ﺍﻷﻧﺼﺎ ِﺭ ﹸﻛﻠﱡﻬﻢ ﻣِﻦ ﻑ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﺭﺍِﻓﻊ ﺑﻦ ﻣﺎﻟﻚ، ﺍﳋﺰﺭﺝ ،ﻭﻫﻢ :ﺃﺑﻮ ﺃﹸﻣﺎﻣﺔ ﺃﺳﻌ ﺪ ﺑ ﻦ ﺯﺭﺍﺭﺓ ،ﻭﻋﻮ ﻭﻗﹸﻄﺒ ﹸﺔ ﺑﻦ ﻋﺎﻣﺮ ،ﻭﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ،ﻭﺟﺎﺑ ﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﺋﺎﺏ ،ﹶﻓ ﺪﻋﺎﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج )(٢ ﺇﱃ ﺍﻹﺳﻼ ِﻡ ﻓﺄﺳﻠﻤﻮﺍ. ﰒ ﺭﺟﻌﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔِ ،ﹶﻓ ﺪ ﻋ ﻮﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﻔﺸﺎ ﺍﻹﺳﻼ ﻡ ﻓﻴﻬﺎ ﺣﺘﻰ ﱂ ﻳﺒﻖ ﺩﺍ ﺭ ﺇﻻ ﺸ ﺮ ﺭ ﺟﻼﹰ ،ﺍﻟﺴﺘﺔ ﺍ ُﻷﻭﻝ ﻭﻗﺪ ﺩﺧﻠﻬﺎ ﺍﻹﺳﻼﻡ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺎ ﻡ ﺍﳌﻘﺒﻞﹸ ،ﺟﺎﺀ ﻣِﻨﻬﻢ ﺍﺛﻨﺎ ﻋ ﺧﻼ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﻣﻌﻬﻢ ﻣﻌﺎﺫ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺭﻓﺎﻋﺔ ﺃﺧﻮ ﻋﻮﻑ ﺍﳌﺘﻘﺪﻡ ،ﻭﺫﻛﻮﺍﻥ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ،ﻭﻗﺪ ﺃﻗﺎ ﻡ ﺫﹶﻛﻮﺍﻥ ﲟﻜﺔ ﺣﱴ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﻴﻘﺎﻝ :ﺇﻧﻪ ﻣﻬﺎﺟﺮﻯ ﺃﻧﺼﺎﺭﻯ ،ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻭﻳﺰﻳ ﺪ ﺑﻦ ﺛﻌﻠﺒﺔ ،ﻭﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺑﻦ ﺍﻟﺘﻴﻬﺎﻥ ،ﻭﻋﻮﳝﺮ ﺑﻦ ﻣﺎﻟﻚ ﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ. ﺱﰲ ﺚ ِﺑ ﻤﻜﱠ ﹶﺔ ﻋﺸ ﺮ ﺳﻨﲔ ﻳﺘﺒ ﻊ ﺍﻟﻨﺎ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ) :ﺇﻥ ﺍﻟﻨﱮ ج ﹶﻟِﺒ ﹶ ﺠﻨﺔ ،ﻭ ﻋﻜﹶﺎﻅ ،ﻳﻘﻮﻝ ) :ﻣ ﻦ ﻳﺆﻭﻳﲎ؟ ﻣ ﻦ ﻳﻨﺼﺮﱏ؟ ﺣﺘﻰ ﺃﹸﺑﱢﻠ ﹶﻎ ﻣﻨﺎﺯﳍﻢ ﰲ ﺍﳌﻮﺍﺳﻢ ،ﻭ ﻣ ﺠﺪ ﹶﺃ ﺣ ﺪﹰﺍ ﻳﻨﺼﺮﻩ ﻭ ﹶﻻ ﻳ ﺆ ِﻭِﻳﻪِ ،ﺣﺘﻰ ِﺇﻥﱠ ﺍﻟ ﺮﺟ ﹶﻞ ﹶﻟﻴ ﺮ ﺣﻞﹸ ِﻣ ﻦ ﻼ ﻳ ِ ﳉﻨﺔﹸ ،ﹶﻓ ﹶ ﺕ ﺭﺑﻰ ،ﻭﹶﻟﻪ ﺍ ﹶ ِﺭﺳﺎ ﹶﻻ ِ ﺶ ﹶﻻ ﻳ ﹾﻔِﺘﻨﻚ، ﻼ ﻡ ﻗﹸﺮﻳ ٍ ﻀ ﺮ ﹶﺃ ﻭ ﺍﻟﻴ ﻤ ِﻦ ﺇِﱃ ﺫِﻯ ﺭ ِﺣ ِﻤﻪِ ،ﹶﻓﻴ ﹾﺄﺗِﻴ ِﻪ ﹶﻗﻮﻣ ﻪ ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻟﻪ) :ﺍ ﺣ ﹶﺬ ﺭ ﻏﹸ ﹶ ﻣ ﻭﻳ ﻤﺸِﻰ ﺑﻴ ﻦ ِﺭﺟﺎِﻟﻬِﻢ ﻳ ﺪﻋﻮ ﻫ ﻢ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭﻫﻢ ﻳﺸﲑﻭ ﹶﻥ ِﺇﹶﻟﻴ ِﻪ ﺑِﺎ َﻷﺻﺎﺑﻊِ ،ﺣﺘﻰ ﺑ ﻌﹶﺜﻨﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ).(٤٢٨ ،٤٢٧/١ ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ).(٤٢٩ ،٤٢٨/١
٢٧ ﺴِﻠﻤﻮ ﹶﻥ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﻳﹾﺜ ِﺮﺏ ،ﹶﻓﻴ ﹾﺄﺗِﻴ ِﻪ ﺍﻟﺮ ﺟ ﹸﻞ ِﻣﻨﺎ ﹶﻓﻴ ﺆ ِﻣﻦ ﺑﻪ ﻭﻳ ﹾﻘ ِﺮﺋﹸﻪ ﺍﻟ ﹸﻘﺮﺁﻥﹶ ،ﹶﻓﻴﻨ ﹶﻘِﻠﺐ ﺇِﱃ ﹶﺃ ﻫِﻠﻪِ ،ﹶﻓﻴ ﺴِﻠ ِﻤﲔ ،ﻳ ﹾﻈﻬﺮﻭ ﹶﻥ ﻂ ِﻣ ﻦ ﺍ ﹸﳌ ﻼ ِﻣﻪِ ،ﺣﺘﻰ ﹶﻟ ﻢ ﻳﺒ ﻖ ﺩﺍ ﺭ ِﻣ ﻦ ﺩﻭ ِﺭ ﺍﻷﻧﺼﺎ ِﺭ ِﺇﻻﱠ ﻭﻓِﻴﻬﺎ ﺭ ﻫ ﹲ ﺑِﺈ ﺳ ﹶ ﻼﻡ ،ﻭﺑ ﻌﹶﺜﻨﺎ ﺍﻟﻠﱠﻪ ﺇﹶﻟﻴﻪِ ،ﻓﹶﺎﹾﺋﺘ ﻤ ﺮﻧﺎ ﻭﺍ ﺟﺘ ﻤ ﻌﻨﺎ ﻭﻗﻠﻨﺎ :ﺣﺘﻰ ﻣﺘﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻄﺮﺩ ﰲ ﺍﻹ ﺳ ﹶ ِﺟﺒﺎﻝ ﻣﻜﱠ ﹶﺔ ﻭﻳﺨﺎﻑ ،ﹶﻓ ﺮ ﺣﹶﻠﻨﺎ ﺣﺘﻰ ﹶﻗ ِﺪ ﻣﻨﺎ ﻋﹶﻠﻴ ِﻪ ﰲ ﺍ ﹶﳌ ﻮ ِﺳﻢِ ،ﹶﻓﻮﺍ ﻋ ﺪﻧﺎ ﺑﻴ ﻌ ﹶﺔ ﺍﻟ ﻌ ﹶﻘﺒﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ ﻋﻤﻪ ﺍﻟ ﻌﺒﺎﺱ ،ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻰ ﻣﺎ ﹶﺃﺩﺭﻯ ﻣﺎ ﻫﺆﻻ ِﺀ ﺍﻟ ﹶﻘ ﻮﻡ ﺍﱠﻟﺬِﻳ ﻦ ﺟﺎﺅﻭﻙِ ،ﺇﻧﻰ ﺫﹸﻭ ﻣ ﻌ ِﺮﹶﻓ ٍﺔ ِﺑﹶﺄ ﻫ ِﻞ ﺱ ﰲ ﻭﺟﻮ ِﻫﻨﺎ ،ﻗﹶﺎ ﹶﻝ :ﻫﺆﻻ ِﺀ ﻳﹾﺜ ِﺮﺏ ،ﻓﹶﺎ ﺟﺘ ﻤ ﻌﻨﺎ ِﻋﻨ ﺪﻩِ ﻣ ﻦ ﺭﺟٍ ﻞ ﻭ ﺭ ﺟﹶﻠﻴﻦِ ،ﹶﻓﹶﻠﻤﺎ ﻧ ﹶﻈ ﺮ ﺍﻟ ﻌﺒﺎ ﹶﻗ ﻮ ﻡ ﹶﻻ ﻧ ﻌ ِﺮﻓﹸﻬﻢ ،ﻫﺆﻻ ِﺀ ﹶﺃ ﺣﺪﺍﺙﹲ ،ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻋﻼ ﻡ ﻧﺒﺎِﻳ ﻌﻚ؟ ﻗﹶﺎ ﹶﻝ) :ﺗﺒﺎِﻳﻌﻮﻧِﻰ ﺴﺮِ ،ﻭ ﻋﻠﹶﻰ ﺍ َﻷ ﻣ ِﺮ ﺴ ِﺮ ﻭﺍﻟﻴ ﺴ ِﻞ .ﻭﻋﻠﹶﻰ ﺍﻟﻨ ﹶﻔ ﹶﻘ ِﺔ ﰲ ﺍﻟﻌ ﻁ ﻭﺍﻟ ﹶﻜ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﱠﺎ ﻋﺔِ ،ﰲ ﺍﻟﻨﺸﺎ ِ ﺑِﺎ ﹶﳌ ﻌﺮﻭﻑِ ،ﻭﺍﻟﻨﻬﻰ ﻋ ِﻦ ﺍ ﹸﳌﻨ ﹶﻜﺮِ ،ﻭ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗﻘﹸﻮﻟﹸﻮﺍ ﰲ ﺍﻟﻠﱠﻪ ﻻ ﺗ ﹾﺄ ﺧ ﹸﺬﻛﹸﻢ ﹶﻟ ﻮ ﻣﺔﹸ ﹶﻻِﺋﻢٍ ،ﻭﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺴﻜﹸ ﻢ ﻭﹶﺃ ﺯﻭﺍ ﺟﻜﹸﻢ ﻭﹶﺃﺑﻨﺎ َﺀﻛﹸﻢ ﺗﻨﺼﺮﻭﱏ ﺇِﺫﺍ ﹶﻗ ِﺪ ﻣﺖ ﻋﹶﻠﻴﻜﹸﻢ ،ﻭﺗ ﻤﻨﻌﻮﻧِﻰ ِﻣ ﻤﺎ ﺗ ﻤﻨﻌﻮ ﹶﻥ ِﻣﻨﻪ ﹶﺃﻧﻔﹸ ﺻ ﻐﺮ ﺍﻟ ﳉﻨ ﹸﺔ( ،ﹶﻓ ﹸﻘ ﻤﻨﺎ ﻧﺒﺎِﻳ ﻌﻪ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ِﺑﻴ ِﺪ ِﻩ ﹶﺃ ﺳ ﻌﺪ ﺑ ﻦ ﺯﺭﺍ ﺭﺓﹶ ،ﻭﻫ ﻮ ﹶﺃ ﻭﹶﻟﻜﹸﻢ ﺍ ﹶ ﺴﺒ ِﻌﲔ ،ﹶﻓﻘﹶﺎ ﹶﻝ: ﺤﻦ ﻧ ﻌﹶﻠﻢ ﹶﺃﻧ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻭﺃ ﱠﻥ ﺏ ِﺇﹶﻟﻴ ِﻪ ﹶﺃ ﹾﻛﺒﺎ ﺩ ﺍ ﹶﳌ ِﻄ ﻰ ﺇ ﱠﻻ ﻭﻧ ﺭ ﻭﻳ ﺪﹰﺍ ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﻳﹾﺜ ِﺮﺏِ ،ﺇﻧﺎ ﹶﻟ ﻢ ﻧﻀﺮ ﻀﻜﹸﻢ ﺍﻟﺴﻴﻮﻑ ،ﻓِﺈﻣﺎ ﹶﺃﻧﺘ ﻢ ﺏ ﻛﹶﺎﱠﻓﺔﹰ ،ﻭﹶﻗﺘﻞﹸ ِﺧﻴﺎ ِﺭﻛﹸﻢ ،ﻭﹶﺃ ﹾﻥ ﺗ ﻌ ِﺇ ﺧﺮﺍ ﺟﻪ ﺍﻟﻴ ﻮ ﻡ ﻣﻔﹶﺎ ﺭﹶﻗﺔﹸ ﺍﻟ ﻌ ﺮ ِ ﺴﻜﹸﻢ ﺧِﻴ ﹶﻔ ﹰﺔ ﺼِﺒﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﺫِﻟﻚ ،ﹶﻓﺨﺬﹸﻭﻩ ،ﻭﹶﺃ ﺟ ﺮﻛﹸﻢ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ،ﻭِﺇﻣﺎ ﹶﺃﻧﺘ ﻢ ﺗﺨﺎﻓﹸﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃﻧ ﹸﻔ ِ ﺗ ﻂ ﻋﻨﺎ ﻳ ﺪﻙ ،ﹶﻓﻮﺍﻟﻠﱠ ِﻪ ﹶﻻ ﻧ ﹶﺬﺭ ﻫ ِﺬ ِﻩ ﹶﻓ ﹶﺬﺭﻭﻩ ،ﹶﻓﻬ ﻮ ﹶﺃ ﻋ ﹶﺬﺭ ﹶﻟﻜﹸﻢ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﹶﺃ ﺳ ﻌﺪ؛ ﹶﺃ ِﻣ ﹾ ﻚ ﻼ ﺭ ﺟﻼﹰ ،ﻓﹶﺄ ﺧ ﹶﺬ ﻋﹶﻠﻴﻨﺎ ﻭﺷﺮﻁ ،ﻳ ﻌﻄِﻴﻨﺎ ِﺑ ﹶﺬِﻟ ﺴﺘﻘِﻴﻠﹸﻬﺎ ،ﹶﻓ ﹸﻘ ﻤﻨﺎ ِﺇﹶﻟﻴ ِﻪ ﺭﺟ ﹰ ﺍﻟﺒﻴ ﻌﺔﹶ ،ﻭﻻ ﻧ ﺍﹶ ﳉﻨ ﹶﺔ().(١ ﺐ ﺼ ﻌ ﺚ ﻣﻌﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻤﺮ ﻭ ﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ ،ﻭﻣ ﱠﰒ ﺍﻧﺼﺮﻓﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔِ ،ﻭﺑﻌ ﹶ ﺑﻦ ﻋﻤﲑ ﻳ ﻌﻠﱠﻤﺎﻥ ﻣﻦ ﺃﺳﻠﻢ ﻣﻨﻬﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﻳﺪﻋﻮﺍﻥ ﺇﱃ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟﻞﱠ ،ﻓﱰﻻ ﻋﻠﻰ ﺃﰉ )(٢ ﺐ ﺑ ﻦ ﻋﻤﲑ ﻳﺆﻣﻬﻢ ،ﻭﲨﻊ ﻢ ﳌﺎ ﺑﻠﻐﻮﺍ ﺃﺭﺑﻌﲔ ﺃﻣﺎﻣﺔ ﺃﺳﻌ ﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ،ﻭﻛﺎﻥ ﻣﺼﻌ )(٣ ﳊ ﻓﺄﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻳﻬﻤﺎ ﺑﺸ ﺮ ﻛﺜﲑ ،ﻣﻨﻬﻢ ﺃﹸ ﺳﻴﺪ ﺑ ﻦ ﺍ ﹸ ﻀﻴﺮِ ،ﻭﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﺃﺳﻠﻢ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٣٢٩ ،٣٢٢/٣ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ) (٩/٩ﻣﻦ ﻃﺮﻳﻖ ﺑﻦ ﺃﻡ ﺍﺑﻦ ﺧﻴﺜﻢ ﻋﻦ ﺃﰊ ﺍﻟﺒﺰﻳﺮ ،ﻋﻦ ﺟﺎﺑﺮ ،ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ ).(٦٢٥ ،٦٢٤/٢ ) (٢ﺃﺧﺮﺝ ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(٤٣٥/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (١٠٦٩ﻭﺍﳊﺎﻛﻢ ) .(٢٨١/١ﻭﺍﻟﺒﻴﻬﻘﻲ ).(١٧٦/٣ ) (٣ﺧﱪ ﺇﺳﻼﻡ ﻣﻌﺎﺫ ﻭﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ،ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ).(٤٣٦ ،٤٣٥/١
٢٨ ﺑﺈﺳﻼﻣﻬﻤﺎ ﻳﻮﻣﺌﺬ ﲨﻴﻊ ﺑﲎ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﺇﻻ ﺃﹸﺻﲑﻡ ﻋﻤﺮﻭ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﷲ ﻭﻗﺶ ،ﻓﺈﻧﻪ ﺗﺄﺧﺮ ﺇﺳﻼﻣﻪ ﺇﱃ ﻳﻮﻡ ﹸﺃﺣﺪ ،ﻭﺃﺳﻠﻢ ﺣﻴﻨﺌﺬ ،ﻭﻗﺎﺗﻞ ﻓ ﹸﻘﺘِﻞ ﻗﺒﻞ ﺃﻥ ﻳﺴﺠﺪ ِ ﺳﺠﺪﺓ ،ﻓﺄﹸﺧﱪ ﻋﻨﻪ ﺍﻟﻨﱮ ج ﻓﻘﺎﻝ ) :ﻋ ِﻤ ﹶﻞ ﻗﹶﻠﻴﻼﹰ ،ﻭﺃﹸ ِﺟ ﺮ ﹶﻛﺜِﲑﹰﺍ().(١ ﺐ ﺇﱃ ﻣﻜﺔ ،ﻭﻭﺍﰱ ﺍﳌﻮ ِﺳ ﻢ ﺫﻟﻚ ﺍﻟﻌﺎ ﻡ ﻭﻛﺜﺮ ﺍﻹﺳﻼ ﻡ ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﻇﻬﺮ ،ﰒ ﺭ ﺟ ﻊ ﻣﺼﻌ ﺧﻠ ﻖ ﻛﺜﲑ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺸﺮﻛﲔ ،ﻭﺯﻋﻴ ﻢ ﺍﻟﻘﻮ ِﻡ ﺍﻟﺒﺮﺍﺀُ ﺑ ﻦ ﻣﻌﺮﻭﺭ ،ﻓﻠﻤﺎ ﻼ ﺚ ﺍﻷﻭﻝ ﻣِﻦ ﺍﻟﻠﻴﻞ ﺗﺴﻠﱠﻞ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺛﻼﺛ ﹸﺔ ﻭﺳﺒﻌﻮ ﹶﻥ ﺭﺟ ﹰ ﻛﺎﻧﺖ ﹶﻟﻴﹶﻠﺔﹸ ﺍﻟﻌﻘﺒ ِﺔ ﺍﻟﺜﻠ ﹶ ﻭﺍﻣﺮﺃﺗﺎﻥِ ،ﻓﺒﺎﻳﻌﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺧِﻔﻴﺔ ﻣِﻦ ﻗﻮﻣﻬﻢ ،ﻭﻣِﻦ ﹸﻛﻔﱠﺎ ِﺭ ﻣﻜﺔ ،ﻋﻠﻰ ﺃﻥ ﳝﻨﻌﻮﻩ ﳑﺎ ﳝﻨﻌﻮ ﹶﻥ ﻣِﻨﻪ ﻧﺴﺎﺀﻫﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ ﻭﺃ ﺯﺭﻫﻢ ،ﻓﻜﺎ ﹶﻥ ﹶﺃ ﻭ ﹶﻝ ﻣ ﻦ ﺑﺎﻳ ﻌﻪ ﻟﻴﻠﺘﺌ ٍﺬ ﺍﻟﺒﺮﺍ ُﺀ ﺑﻦ ﻣﻌﺮﻭﺭ، ﺱ ﻋ ﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﻟﻴ ﺪ ﺍﻟﺒﻴﻀﺎﺀ ،ﺇﺫ ﺃﻛﱠ ﺪ ﺍﻟﻌﻘﺪ ،ﻭﺑﺎﺩﺭ ﺇﻟﻴﻪ ،ﻭﺣﻀ ﺮ ﺍﻟﻌﺒﺎ ﻣﺆﻛﺪﹰﺍ ﻟﺒﻴﻌﺘﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﻛﺎﻥ ﺇﺫ ﺫﺍﻙ ﻋﻠﻰ ﺩﻳ ِﻦ ﻗﻮﻣﻪ ،ﻭﺍﺧﺘﺎ ﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﻬﻢ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺍﺛﲎ ﻋﺸﺮ ﻧﻘﻴﺒﺎﹰ ،ﻭﻫﻢ :ﺃﺳﻌ ﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ،ﻭﺳﻌ ﺪ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﻭﺭﺍِﻓﻊ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺍﻟﺒﺮﺍﺀُ ﺑﻦ ﻣﻌﺮﻭﺭ ،ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﺍﻡ ﻭﺍﻟﺪ ﺟﺎﺑﺮ، ﻭﻛﺎﻥ ﺇﺳﻼﻣﻪ ﺗِﻠﻚ ﺍﻟﻠﻴﻠﺔ ،ﻭﺳﻌ ﺪ ﺑ ﻦ ﻋﺒﺎﺩﺓ ،ﻭﺍﳌﻨﺬ ﺭ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﻋﺒﺎﺩ ﹸﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ، ﻓﻬﺆﻻﺀ ﺗِﺴﻌ ﹲﺔ ﻣﻦ ﺍﳋﺰﺭﺝِ ،ﻭﺛﻼﺛ ﹲﺔ ﻣﻦ ﺍﻷﻭﺱ :ﺃﹸ ﺳﻴﺪ ﺑ ﻦ ﺍﳊﻀﲑ ،ﻭﺳﻌ ﺪ ﺑﻦ ﺧﻴﺜﻤﺔ، ﻭﺭِﻓﺎﻋ ﹸﺔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻨﺬﺭ .ﻭﻗﻴﻞ :ﺑﻞ ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺑﻦ ﺍﻟﺘﻴﻬﺎﻥ ﻣﻜﺎﻧﻪ. ﺴﻴﻠِﻤ ﹸﺔ ﺍﺑﻨﻬﺎ ﺐ ﺑ ِﻦ ﻋﻤﺮﻭ ،ﻭﻫﻰ ﺍﻟﱴ ﹶﻗﺘﻞ ﻣ ﺖ ﻛﻌ ِ ﻭﺃﻣﺎ ﺍﳌﺮﺃﺗﺎﻥ :ﻓﺄﹸﻡ ﻋﻤﺎﺭﺓ ﻧﺴﻴﺒﺔ ﺑﻨ ﺐ ﺑ ﻦ ﺯﻳﺪ ،ﻭﺃﲰﺎﺀ ﺑﻨﺖ ﻋﻤﺮﻭ ﺑﻦ ﻋﺪﻯ. ﺣﺒﻴ ﻓﻠﻤﺎ ﲤﺖ ﻫﺬﻩ ﺍﻟﺒﻴﻌ ﹸﺔ ﺍﺳﺘﺄﺫﻧﻮﺍ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ﺃﻥ ﳝﻴﻠﻮﺍ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻘﺒ ِﺔ ﺑﺄﺳﻴﺎﻓﻬﻢ، ﺥ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻋﻠﹶﻰ ﺍﻟ ﻌ ﹶﻘﺒ ِﺔ ﺑﺄﻧ ﹶﻔ ِﺬ ﺻﻮﺕ ﺳﻤِﻊ :ﻳﺎ ﺃﻫ ﹶﻞ ﻓﻠﻢ ﻳﺄ ﹶﺫ ﹾﻥ ﳍﻢ ﰲ ﺫﻟﻚ ،ﻭﺻﺮ ﺼﺒﺎ ﹸﺓ ﻣﻌﻪ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺣﺮﺑﻜﻢ؟ ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺍﳉﺒﺎﺟﺐ ﻫﻞ ﻟﻜﻢ ﰲ ﻣ ﹶﺬ ﻣ ٍﻢ ﻭﺍﻟ )(٢ ﷲ ﻳﺎ ﻋ ﺪﻭ ﺍﻟﻠﱠﻪ َﻷﺗ ﹶﻔ ﺮ ﹶﻏ ﻦ ﹶﻟ ﺏ ﺍﻟﻌﻘﺒﺔ ،ﻫﺬﺍ ﺍﺑ ﻦ ﺃﺯﻳﺐ ،ﺃﻣﺎ ﻭﺍ ِ ج) :ﻫﺬﺍ ﹶﺃ ﺯ ﻚ( . ﺕ ﻋﻠﻴﻬﻢ ِﺟﻠﱠﺔﹸ ﻗﺮﻳﺶ ﰒ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻨﻔﻀﻮﺍ ﺇﱃ ﺭﺣﺎﳍﻢ ،ﻓﻠﻤﺎ ﺃﺻﺒ ﺢ ﺍﻟﻘﻮﻡ ،ﻏ ﺪ ﻭﺃﺷﺮﺍﻓﻬﻢ ﺣﱴ ﺩﺧﻠﻮﺍ ﺷِﻌﺐ ﺍﻷﻧﺼﺎﺭ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﻣﻌﺸ ﺮ ﺍﳋﺰﺭﺝِ؛ ﺇﻧﻪ ﺑﻠﻐﻨﺎ ﺃﻧﻜﻢ ﹶﻟﻘِﻴﺘﻢ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٩/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٤٤٧ ،٤٤٠/١ﻭﺃﲪﺪ ).(٤٦٢ ،٤٦٠/٣
٢٩ ﺾ ﺻﺎ ِﺣﺒﻨﺎ ﺍﻟﺒﺎﺭﺣﺔ ،ﻭﻭﺍﻋﺪﲤﹸﻮﻩ ﺃﻥ ﺗﺒﺎﻳﻌﻮﻩ ﻋﻠﻰ ﺣﺮﺑﻨﺎ ،ﻭﺍ ﱘ ﺍﻟﻠﱠﻪ ﻣﺎ ﺣ ﻰ ﻣِﻦ ﺍﻟﻌﺮﺏ ﺃﺑﻐ ﺚ ﻣﻦ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﳋﺰﺭﺝ ﻣِﻦ ﺏ ﻣِﻨﻜﻢ ،ﻓﺎﻧﺒﻌ ﹶ ﺐ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ﺍﳊﺮ ﺸ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻳﻨ ﺍﳌﺸﺮﻛﲔ ،ﳛِﻠﻔﹸﻮ ﹶﻥ ﳍﻢ ﺑﺎﷲ :ﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﻭﻣﺎ ﻋِﻠﻤﻨﺎ ،ﻭﺟﻌﻞ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﹸﺃﺑﻰ ﺑﻦ ﺳﻠﻮﻝ ﺖ ﻳﻘﻮﻝ :ﻫﺬﺍ ﺑﺎﻃﻞ ،ﻭﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ،ﻭﻣﺎ ﻛﺎﻥ ﻗﻮﻣﻰ ﻟِﻴﻔﺘﺎﺗﻮﺍ ﻋﹶﻠ ﻰ ﻣِﺜﻞ ﻫﺬﺍ ،ﻟﻮ ﻛﻨ ﺖ ﻗﺮﻳﺶ ﻣِﻦ ﻋﻨﺪﻫﻢ ،ﻭﺭﺣﻞ ﺍﻟﱪﺍ ُﺀ ﺑﻦ ﺏ ﻣﺎ ﺻﻨﻊ ﻗﻮﻣﻰ ﻫﺬﺍ ﺣﱴ ﻳﺆﺍﻣﺮﻭﱏ ،ﻓﺮﺟﻌ ﺑﻴﺜﺮ ﻣﻌﺮﻭﺭ ،ﻓﺘﻘﺪﻡ ﺇﱃ ﺑﻄ ِﻦ ﻳ ﹾﺄﺟﺞ ،ﻭﺗﻼﺣﻖ ﺃﺻﺤﺎﺑﻪ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺗﻄﻠﱠﺒﺘﻬﻢ ﻗﺮﻳﺶ، ﺴ ِﻊ ﺭ ﺣﻠِﻪ ،ﻭﺟﻌﻠﻮﺍ ﻳﻀ ِﺮﺑﻮﻧﻪ، ﻓﺄﺩﺭﻛﻮﺍ ﺳﻌ ﺪ ﺑ ﻦ ﻋﺒﺎﺩﺓ ،ﻓﺮﺑﻄﻮﺍ ﻳﺪﻳ ِﻪ ﺇﱃ ﻋﻨﻘ ِﻪ ﺑِﻨ ﺠﺬِﺑﻮﻧﻪِ ﺑﺠ ﻤِﺘ ِﻪ ﺣﱴ ﺃﺩﺧﻠﹸﻮﻩ ﻣﻜﱠﺔ ،ﻓﺠﺎﺀ ﻣ ﹾﻄ ِﻌﻢ ﺑ ﻦ ﻋﺪﻯ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻭﻳﺠﺮﻭﻧﻪ ،ﻭﻳ ﺕ ﺍﻷﻧﺼﺎ ﺭ ﺣﲔ ﻓﻘﺪﻭﻩ ﺃﹶﻥ ﻳ ِﻜﺮﻭﺍ ﺇﻟﻴﻪ، ﺣﺮﺏ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﻓﺨﻠﺼﺎﻩ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ،ﻭﺗﺸﺎ ﻭ ﺭ ِ ﻓﺈﺫﺍ ﺳ ﻌﺪ ﻗﺪ ﹶﻃﹶﻠ ﻊ ﻋﻠﻴﻬﻢ ،ﻓﻮﺻ ﹶﻞ ﺍﻟﻘﻮ ﻡ ﲨﻴﻌﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨ ِﺔ. ﺱ ﺇﱃ ﺫﻟﻚ ،ﻓﻜﺎﻥ ﻓﺄ ِﺫ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻤﺴﻠﻤﲔ ﺑﺎ ِﳍﺠﺮ ِﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﺒﺎﺩ ﺭ ﺍﻟﻨﺎ ﺃ ﻭ ﹶﻝ ﻣ ﻦ ﺧﺮﺝ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ ،ﻭﺍﻣﺮﺃﺗ ﻪ ﹸﺃﻡ ﺳﻠﻤﺔ ،ﻭﻟﻜﻨﻬﺎ ﺍﺣﺘِﺒﺴﺖ ﺩﻭﻧﻪ ،ﻭ ﻣِﻨﻌﺖ ﻣﻦ ﺍﻟﱠﻠﺤﺎﻕ ﺑﻪ ﺳﻨﺔ ،ﻭﺣِﻴ ﹶﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻭﻟﺪِﻫﺎ ﺳﻠﻤﺔ ،ﰒ ﺧﺮﺟﺖ ﺑﻌﺪ ﺍﻟﺴﻨﺔ ﺑﻮﻟﺪﻫﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺷﻴﻌﻬﺎ ﻋﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﺃﰉ ﻃﻠﺤﺔ).(١ ﺱ ﺃﺭﺳﺎ ﹰﻻ ﻳﺘﺒ ﻊ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ،ﻭﱂ ﻳﺒﻖ ﲟﻜﺔ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺭﺳﻮ ﹸﻝ ﺝ ﺍﻟﻨﺎ ﰒ ﺧﺮ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻠﻰ ،ﺃﻗﺎﻣﺎ ﺑﺄﻣﺮﻩ ﳍﻤﺎ ،ﻭﺇﻻ ﻣﻦ ﺍﺣﺘﺒﺴﻪ ﺍﳌﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻛﺮﻫﺎﹰ ،ﻭﻗﺪ ﺃﻋ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺟﻬﺎ ﺯﻩ ﻳﻨﺘﻈﺮ ﻣﱴ ﻳﺆﻣﺮ ﺑﺎﳋﺮﻭﺝ ،ﻭﺃﻋ ﺪ ﺃﺑﻮ ﺑﻜﺮ ﺟﻬﺎ ﺯﻩ. ﻓﺼﻞ
ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﲡ ﻬﺰﻭﺍ ،ﻭﺧﺮﺟﻮﺍ ،ﻭﲪﻠﹸﻮﺍ، ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﳌﺸﺮﻛﹸﻮﻥ ﺃﺻﺤﺎ ﺱ ﻭﺍﳋﺰﺭﺝ ،ﻭﻋﺮﻓﹸﻮﺍ ﺃﻥ ﺍﻟﺪﺍ ﺭ ﺩﺍ ﺭ ﻣﻨ ﻌﺔٍ، ﻭﺳﺎﻗﻮﺍ ﺍﻟﺬﱠﺭﺍﺭِﻯ ﻭﺍﻷﻃﻔﺎ ﹶﻝ ﻭﺍﻷﻣﻮﺍ ﹶﻝ ﺇﱃ ﺍﻷﻭ ِ ﺝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺇﻟﻴﻬﻢ ﻭﳊﻮﻗﹶﻪ ﻢ، ﻭﺃﹶﻥ ﺍﻟﻘﻮ ﻡ ﺃﹶﻫ ﹸﻞ ﺣ ﹾﻠ ﹶﻘ ٍﺔ ﻭ ﺷ ﻮ ﹶﻛ ٍﺔ ﻭﺑﺄﺱٍ ،ﻓﺨﺎﻓﻮﺍ ﺧﺮﻭ ﻒ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺃﻯ ﻭﺍﳊﺠﺎ ﻓﻴﺸﺘ ﺪ ﻋﻠﻴﻬﻢ ﺃﻣﺮﻩ ،ﻓﺎﺟﺘﻤﻌﻮﺍ ﰲ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ،ﻭﱂ ﻳﺘﺨﱠﻠ ﺲ ﰲ ﺻﻮﺭﺓ ﺷﻴﺦ ﻛﺒﲑ ﻣﻦ ﻣﻨﻬﻢ ﻟﻴﺘﺸﺎﻭﺭﻭﺍ ﰲ ﺃﻣﺮﻩ ،ﻭﺣﻀﺮﻫﻢ ﻭﻟﻴﻬﻢ ﻭﺷﻴﺨﻬﻢ ﺇﺑﻠﻴ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٤٦٩/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﻋﻦ ﺟﺪﺗﻪ ﺃﻡ ﺳﻠﻤﺔ.
٣٠ ﺼﻤﺎﺀ ﰲ ﻛِﺴﺎﺋﻪ ،ﻓﺘﺬﺍ ﹶﻛﺮﻭﺍ ﺃﻣ ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﺷﺎﺭ ﹸﻛﻞﱡ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻫﻞ ﳒﺪ ﻣﺸﺘﻤﻞ ﺍﻟ ﻕ ﱃ ﻓﻴﻪ ﺭﺃﻯ ﻣﺎ ﺃﺭﺍﻛﻢ ﻗﺪ ﺑﺮﺃﻯ ،ﻭﺍﻟﺸﻴ ﺦ ﻳﺮ ﺩ ﻩ ﻭﻻ ﻳﺮﺿﺎﻩ ،ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺃﺑﻮ ﺟﻬﻞ :ﻗﺪ ﻓﹸ ِﺮ ﻭﻗﻌﺘﻢ ﻋﻠﻴﻪ ،ﻗﺎﻟﻮﺍ :ﻣﺎ ﻫﻮ؟ ﻗﺎﻝ :ﺃﺭﻯ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﻛﻞ ﻗﺒﻴﻠﺔ ﻣﻦ ﻗﺮﻳﺶ ﻏﻼﻣﹰﺎ ﻧﻬﺪﹰﺍ ﻕ ﺩﻣﻪ ﰲ ﺍﻟﻘﺒﺎﺋﻞ ،ﻓﻼ ﺟﻠﹾﺪﺍﹰ ،ﱠﰒ ﻧﻌﻄﻴِﻪ ﺳﻴﻔﹰﺎ ﺻﺎﺭﻣﺎﹰ ،ﻓﻴﻀﺮﺑﻮﻧﻪ ﺿﺮﺑ ﹶﺔ ﺭﺟ ٍﻞ ﻭﺍﺣﺪ ،ﻓﻴﺘﻔ ﺮ ﻕ ﺗﺪﺭﻯ ﺑﻨﻮ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻌﺪ ﺫﻟﻚ ﻛﻴﻒ ﺗﺼﻨﻊ ،ﻭﻻ ﻳﻤ ِﻜﻨﻬﺎ ﻣﻌﺎﺩﺍﺓ ﺍﻟﻘﺒﺎﺋﻞ ﻛﻠﻬﺎ ،ﻭﻧﺴﻮ ﷲ ﺍﻟﺮﺃﻯ ،ﻗﺎﻝ :ﻓﺘﻔﺮﻗﻮﺍ ﻋﻠﻰ ﺫﻟﻚ، ﷲ ﺩ ﺭ ﺍﻟﻔﱴ ،ﻫﺬﺍ ﻭﺍ ِ ﺇﻟﻴﻬﻢ ﺩﻳﺘﻪ ،ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦِ : ﻭﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ ،ﻓﺠﺎﺀﻩ ﺟﱪﻳ ﹸﻞ ﺑﺎﻟﻮﺣﻰ ﻣﻦ ﻋﻨﺪ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﺄﺧﱪﻩ ﺑﺬﻟﻚ ،ﻭﺃﻣﺮﻩ ﻚ ﺍﻟﻠﻴﻠﺔ).(١ ﺃﻥ ﻻ ﻳﻨﺎﻡ ﰲ ﻣﻀﺠﻌِﻪ ﺗﻠ ﻒ ﺍﻟﻨﻬﺎﺭ ﰲ ﺳﺎﻋ ٍﺔ ﱂ ﻳﻜﻦ ﻳﺄﺗﻴﻪ ﻓﻴﻬﺎ ﻣﺘ ﹶﻘﻨﻌﺎﹰ، ﻭﺟﺎﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺃﰉ ﺑﻜﺮ ﻧِﺼ ﻓﻘﺎ ﹶﻝ ﻟﻪ: ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﹶﺃ ِﺫ ﹶﻥ ﺝ ﻣ ﻦ ِﻋﻨﺪﻙ( ﻓﻘﹶﺎ ﹶﻝ :ﺇﳕﺎ ﻫﻢ ﺃﻫﻠ )ﺃ ﺧ ِﺮ ﳋﺮﻭ ِ ﻟِﻰ ﰲ ﺍ ﹸ ﺝ( ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺍﻟﺼﺤﺒﺔ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻧﻌﻢ( ﱴ ﻫﺎﺗﲔ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻓﺨﺬ ﺑﺄﰉ ﻭﹸﺃﻣﻰ ﺇﺣﺪﻯ ﺭﺍﺣﻠ )ﺑﺎﻟﺜﻤﻦ().(٢ ﻚ ﺍﻟﻨﻔ ﺮ ﻣِﻦ ﻗﺮﻳﺶ ﻚ ﺍﻟﻠﻴﻠﺔ ،ﻭﺍﺟﺘﻤ ﻊ ﺃﹸﻭﻟﺌ ﺠ ِﻌ ِﻪ ﺗﻠ ﻀ ﻭﺃﻣﺮ ﻋﻠﻴﹰﺎ ﺃﻥ ﻳﺒﻴﺖ ﰲ ﻣ ﺻﺪﻭﻧﻪ ،ﻭﻳﺮِﻳﺪﻭﻥ ﺑﻴﺎﺗﻪ ،ﻭﻳﺄﲤﺮﻭ ﹶﻥ ﺃﻳﻬﻢ ﻳﻜﻮ ﹸﻥ ﺃﺷﻘﺎﻫﺎ، ﺻﻴ ِﺮ ﺍﻟﺒﺎﺏ ﻭﻳﺮ ﻳﺘﻄﻠﻌﻮﻥ ﻣﻦ ِ ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﻬﻢ ﻓﺄﺧﺬ ﺣﻔﻨ ﹰﺔ ﻣﻦ ﺍﻟﺒﻄﺤﺎﺀ ،ﻓﺠﻌﻞ ﻳ ﹸﺬﺭ ﻩ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ، ﺸﻴﻨﺎ ﻫ ﻢ ﻭﻫﻢ ﻻ ﻳﺮﻭﻧﻪ ،ﻭﻫﻮ ﻳﺘﻠﻮ ﴿ :ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﻣِﻦ ﺑﻴ ِﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﺳﺪﺍ ﻭ ِﻣ ﻦ ﺧ ﹾﻠ ِﻔ ِﻬ ﻢ ﺳﺪﺍ ﹶﻓﹶﺄ ﹾﻏ ﹶﻓ ﻬ ﻢ ﹶﻻ ﻳﺒ ِ ﺼﺮﻭ ﹶﻥ﴾ ]ﻳﺲ ،[٩ :ﻭﻣﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺑﻴﺖ ﺃﰉ ﺑﻜﺮ ،ﻓﺨﺮﺟﺎ ﻣِﻦ ﺧ ﻮ ﺧ ٍﺔ ﰲ ﺩﺍﺭ ﺃﰉ ﺑﻜﺮ ﻟﻴﻼﹰ ،ﻭﺟﺎﺀ ﺭﺟﻞﹲ ،ﻭﺭﺃﻯ ﺍﻟﻘﻮﻡ ﺑﺒﺎﺑﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﺗﻨﺘﻈﺮﻭﻥ؟ ﻗﺎﻟﻮﺍ: ﷲ ﷲ ﻣ ﺮ ِﺑ ﹸﻜ ﻢ ﻭﺫ ﺭ ﻋﻠﻰ ﺭﺅﻭﺳﻜﻢ ﺍﻟﺘﺮﺍﺏ ،ﻗﺎﻟﻮﺍ :ﻭﺍ ِ ﺴ ﺮﺗﻢ ،ﻗﺪ ﻭﺍ ِ ﳏﻤﺪﺍﹰ ،ﻗﺎﻝِ :ﺧﺒﺘﻢ ﻭ ﺧ ِ ﻣﺎ ﺃﺑﺼﺮﻧﺎﻩ ،ﻭﻗﺎﻣﻮﺍ ﻳﻨﻔﻀﻮﻥ ﺍﻟﺘﺮﺍﺏ ﻋﻦ ﺭﺅﻭﺳﻬﻢ ،ﻭﻫﻢ :ﺃﺑﻮ ﺟﻬﻞ ،ﻭﺍﳊﻜ ﻢ ﺑ ﻦ ﺍﻟﻌﺎﺹ ،ﻭﻋ ﹾﻘﺒﺔﹸ ﺑﻦ ﺃﰉ ﻣﻌﻴﻂ ،ﻭﺍﻟﻨﻀ ﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﺃﹸﻣﻴ ﹸﺔ ﺑﻦ ﺧﻠﻒ ،ﻭﺯﻣﻌ ﹸﺔ ﺑﻦ ﺍﻷﺳﻮﺩ، ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ).(٤٨٣ ،٤٨٠/١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٨٣/٧ﰲ ﺍﻟﻔﻀﺎﺋﻞ.
٣١ ﻭﻃﹸﻌﻴﻤﺔ ﺑﻦ ﻋﺪﻯ ،ﻭﺃﺑﻮ ﳍﺐ ،ﻭﹸﺃﺑﻰ ﺑﻦ ﺧﻠﻒ ،ﻭﻧﺒﻴﻪ ﻭﻣﻨﺒﻪ ﺍﺑﻨﺎ ﺍﳊﺠﺎﺝ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ، ﻗﺎﻡ ﻋﻠ ﻰ ﻋﻦ ﺍﻟﻔﺮﺍﺵ ،ﻓﺴﺄﻟﹸﻮﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻻ ﻋِﻠﻢ ﱃ ﺑﻪ).(١ ﺕ ﻋﻠﻰ ﺏ ﺍﻟﻌﻨﻜﺒﻮ ﰒ ﻣﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻏﺎﺭ ﺛﻮﺭٍ ،ﻓﺪﺧﻼﻩ ،ﻭﺿﺮ ﺑﺎﺑﻪ).(٢ ﻂ ﺍﻟﻠﻴﺜﻰ ،ﻭﻛﺎﻥ ﻫﺎﺩِﻳﹰﺎ ﻣﺎﻫِﺮﹰﺍ ﺑﺎﻟﻄﺮﻳﻖ ،ﻭﻛﺎﻥ ﻭﻛﺎﻧﺎ ﻗﺪ ﺍﺳﺘﺄﺟﺮﺍ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﹸ ﺭﻳ ِﻘ ٍ ﻋﻠﻰ ﺩِﻳﻦ ﻗﻮﻣﻪ ﻣﻦ ﻗﺮﻳﺶ ،ﻭﺃﻣﻨﺎﻩ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺳﻠﱠﻤﺎ ﺇﻟﻴﻪ ﺭﺍﺣﻠﺘﻴﻬﻤﺎ ،ﻭﻭﺍﻋﺪﺍﻩ ﻏﺎ ﺭ ﺛﻮﺭ ﺏ ﺑﻌﺪ ﺛﻼﺙ) ،(٣ﻭﺟﺪﺕ ﻗﺮﻳﺶ ﰲ ﻃﻠﺒﻬﻤﺎ ،ﻭﺃﺧﺬﻭﺍ ﻣﻌﻬﻢ ﺍﻟﻘﺎﻓﹶﺔ ،ﺣﱴ ﺍﻧﺘﻬﻮﺍ ﺇﱃ ﺑﺎ ِ ﺍﻟﻐﺎﺭ ،ﻓﻮﻗﻔﻮﺍ ﻋﻠﻴﻪ. ﻓﻔﻰ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻟﻮ ﺃ ﱠﻥ ﺃ ﺣ ﺪﻫﻢ ﻧﻈﺮ ﺇﱃ ﻣﺎ ﺤ ﺰ ﹾﻥ ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻚ ﺑِﺎﹾﺛﻨﻴ ِﻦ ﺍﻟﻠﱠﻪ ﺛﹶﺎِﻟﺜﹸﻬﻤﺎ ،ﹶﻻ ﺗ ﲢﺖ ﹶﻗ ﺪ ﻣﻴ ِﻪ ﻷﺑﺼﺮﻧﺎ ﻓﻘﺎﻝ) :ﻳﺎ ﹶﺃﺑﺎ ﺑ ﹸﻜﺮٍ؛ ﻣﺎ ﹶﻇﻨ ﻕ ﺭﺅﻭﺳﻬﻤﺎ ،ﻭﻟﻜﻦ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﱮ ج ﻭﺃﺑﻮ ﺑﻜﺮ ﻳﺴﻤﻌﺎ ِﻥ ﻛﻼﻣﻬﻢ ﻓﻮ ﻣ ﻌﻨﺎ() (٤ﻭﻛﺎﻥ ﺍﻟﻨ ﻋﻤﻰ ﻋﻠﻴﻬﻢ ﺃﻣﺮﳘﺎ ،ﻭﻛﺎﻥ ﻋﺎﻣِﺮ ﺑﻦ ﻓﹸﻬﲑﺓ ﻳﺮﻋﻰ ﻋﻠﻴﻬﻤﺎ ﻏﻨﻤﹰﺎ ﻷﰉ ﺑﻜﺮ ،ﻭﻳﺘﺴ ﻤﻊ ﻣﺎ )(٥ ﺱ. ﺡ ﻣﻊ ﺍﻟﻨﺎ ِ ﺴﺤﺮ ﺳ ﺮ ﻳﻘﺎ ﹸﻝ ﲟﻜﺔ ،ﰒ ﻳﺄﺗﻴﻬﻤﺎ ﺑﺎﳋﱪ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟ ﺖ ﺿ ﻌﻨﺎ ﳍﻤﺎ ﺳﻔﺮﺓ ﰲ ﺟِﺮﺍﺏٍ ،ﹶﻓ ﹶﻘ ﹶﻄ ﻌ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻭﺟﻬﺰﻧﺎﻫﻤﺎ ﺃﺣﺚ ﺍﳉِﻬﺎﺯ ،ﻭﻭ ﺖ ﺍﻷُﺧﺮﻯ ﻓﺼﲑﺎ ﺖ ﺑ ِﻪ ﺍﳉِﺮﺍﺏ ،ﻭﻗﻄﻌ ِ ﺖ ﺃﰉ ﺑﻜﺮ ﻗﻄﻌ ﹰﺔ ِﻣ ﻦ ﻧِﻄﺎﻗﻬﺎ ،ﻓﺄ ﻭ ﹶﻛ ﺃﲰﺎ ُﺀ ﺑﻨ )(٦ ﺕ ﺍﻟﻨﻄﺎﻗﲔ. ﺖ :ﺫﺍ ﻋِﺼﺎﻣﹰﺎ ِﻟﻔﻢ ﺍﻟﻘِﺮﺑﺔ ،ﻓﻠﺬﻟﻚ ﹸﻟﻘﱢﺒ ﻭﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ( ﻋﻦ ﻋﻤﺮ ﻗﺎﻝ) :ﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﻟﻐﺎﺭ، ﻭﻣﻌﻪ ﺃﺑﻮ ﺑﻜﺮ ،ﻓﺠﻌﻞ ﳝﺸﻰ ﺳﺎﻋﺔ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﺳﺎﻋﺔ ﺧﻠﻔﹶﻪ ،ﺣﱴ ﹶﻓ ِﻄ ﻦ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺻﺪ، ج ،ﻓﺴﺄﻟﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﺫﻛﹸﺮ ﺍﻟﻄﻠﺐ ،ﻓﺄﻣﺸﻰ ﺧﻠﻔﻚ ،ﰒ ﺃﺫﻛﹸﺮ ﺍﻟﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ) (٢٢٨ ،٢٢٧/١ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺍﻗﺪﻱ ،ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ، ) (٤٨٣/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﻳﺰﻳﺪ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ. ) (٢ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٨٦/٧ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ٨/٧ﻭ ٩ﻭ (١٠ﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ . ) (٥ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ).(١٨٥/٧ ) (٦ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ) (٢٢٩/١ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٨٤ ،١٨٣/٧
٣٣ ﻭﺍﳊِﻤﻼﻥ ،ﻓﻘﺎﻻ :ﻻ ﺣﺎﺟﺔ ﻟﻨﺎ ﺑﻪ ،ﻭﻟﻜﻦ ﻋ ﻢ ﻋﻨﺎ ﺍﻟﻄﻠﺐ ،ﻓﻘﺎ ﹶﻝ :ﻗﺪ ﻛﹸﻔﻴﺘﻢ ،ﻭﺭﺟﻊ ﺕ ﻟﻜﻢ ﺍﳋﱪ ،ﻭﻗﺪ ﻛﹸﻔﻴﺘﻢ ﻣﺎ ﻫﻬﻨﺎ، ﺱ ﰲ ﺍﻟﻄﻠﺐ ،ﻓﺠﻌﻞ ﻳﻘﻮﻝ :ﻗﺪ ﺍﺳﺘﱪﺃ ﻓﻮ ﺟ ﺪ ﺍﻟﻨﺎ ﻭﻛﺎﻥ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺟﺎﻫﺪﹰﺍ ﻋﻠﻴﻬﻤﺎ ،ﻭﺁﺧﺮﻩ ﺣﺎﺭﺳﹰﺎ ﳍﻤﺎ. ﻓﺼﻞ ﺨﺰَاﻋﻴﺔ، ُﺛﻢﱠ َﻣ ﱠﺮ رﺳﻮل اﻟﻠﱠﻪ ج ﻓﻲ ﻣﺴﻴﺮﻩ ذﻟﻚ ﺣﺘﻰ ﻣ ﱠﺮ ﺑﺨﻴﻤﺘﻰ ُأمﱠ َﻣ ْﻌ َﺒ ٍﺪ اﻟ ُ ﻦ َﻣ ﱠﺮ ﺑﻬﺎ، ﺟ ْﻠ َﺪ ًة ﺗﺤﺘﺒﻰ ﺑﻔﻨﺎء اﻟﺨﻴﻤﺔ ،ﺛﻢ ﺗُﻄ ِﻌ ُﻢ وﺗَﺴﻘﻰ َﻣ ْ وآﺎﻧﺖ اﻣﺮأة َﺑ ْﺮ َز ًة َ ﻋ َﻮ َزآُﻢ ﷲ ﻟﻮ آﺎن ﻋﻨﺪﻧﺎ ﺷﻰء ﻣﺎ أ ْ ﻓﺴﺄﻻهﺎ :هﻞ ﻋﻨﺪهﺎ ﺷﻰء؟ ﻓﻘﺎﻟﺖ :وا ِ ل اﻟﻠﱠﻪ ج إﻟﻰ ﺷﺎة ﻓﻲ اﻟ ِﻘﺮَى ،واﻟﺸﱠﺎ ُء ﻋﺎزِب ،وآﺎﻧﺖ ﺳﻨﺔ ﺷﻬﺒﺎء ،ﻓﻨﻈَﺮ رﺳﻮ ُ ﺠ ْﻬ ُﺪ ﻋﻦ ﺴ ِﺮ اﻟﺨﻴﻤﺔ ،ﻓﻘﺎل) :ﻣﺎ هﺬﻩ اﻟﺸﺎة ﻳﺎ ُأمّ َﻣ ْﻌﺒَﺪ(؟ ﻗﺎﻟﺖ :ﺷﺎة ﺧﻠﻔﻬﺎ اﻟ َ ِآ ْ ﻦ ﻟﺒﻦ(؟ ﻗﺎﻟﺖ :هﻰ أﺟﻬ ُﺪ ﻣِﻦ ذﻟﻚ ،ﻓﻘﺎل) :أﺗﺄذﻧﻴﻦ ﻟﻰ اﻟﻐﻨﻢ ،ﻓﻘﺎل) :هﻞ ِﺑﻬَﺎ ِﻣ ْ ﺢ رﺳﻮل ﺣﻠْﺒًﺎ ﻓﺎﺣﻠُﺒﻬﺎ ،ﻓﻤﺴ َ ﺖ ﺑﻬﺎ َ أن أَﺣﻠِﺒﻬَﺎ(؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ،ﺑﺄﺑﻰ وأُﻣﻰ ،إن رأﻳ َ ﺿ ْﺮﻋَﻬﺎ ،وﺳﻤﱠﻰ اﻟﻠﱠﻪ ودﻋﺎ ،ﻓﺘﻔﺎﺟﱠﺖ ﻋﻠﻴﻪ ،ودرﱠت ،ﻓﺪﻋﺎ ﺑﺈﻧﺎء ﻟﻬﺎ اﻟﻠﱠﻪ ج ﺑِﻴ ِﺪ ِﻩ َ ﺾ اﻟﺮﱠهﻂَ ،ﻓﺤﻠﺐ ﻓﻴﻪ ﺣﺘﻰ ﻋﻠﺘﻪ اﻟﺮﱠﻏﻮة ،ﻓﺴﻘﺎهﺎ ﻓﺸﺮﺑﺖ ﺣﺘﻰ َر ِوﻳَﺖ، ﻳُﺮ ِﺑ ُ وﺳﻘﻰ أﺻﺤﺎﺑﻪ ﺣﺘﻰ رَووْا ،ﺛﻢ ﺷﺮب ،وﺣﻠﺐ ﻓﻴﻪ ﺛﺎﻧﻴﺎً ،ﺣﺘﻰ ﻣﻸ اﻹﻧﺎء ،ﺛﻢ ﺖ أن ﺟﺎء زوﺟُﻬﺎ أﺑﻮ ﻣﻌﺒﺪ ﻳﺴﻮق أﻋﻨﺰًا ﻏﺎدرﻩ ﻋﻨﺪهﺎ ،ﻓﺎرﺗﺤﻠُﻮا ،ﻓﻘﻠﱠﻤﺎ َﻟﺒِﺜ ْ ﻋِﺠﺎﻓﺎً ،ﻳﺘﺴﺎوآﻦ هُﺰا ً ﻚ ﺠﺐَ ،ﻓﻘﺎل :ﻣِﻦ أﻳﻦ ﻟ ِ ﻋِ ﻻ ﻻ ﻧِﻘﻰ ﺑﻬﻦ ،ﻓﻠﻤﺎ رأى اﻟﻠﱠﺒﻦَ ، ﻞ ﷲ إﻻ أﻧﱠﻪ ﻣ ﱠﺮ ﺑﻨﺎ رﺟ ٌ ﺣﻠُﻮﺑ َﺔ ﻓﻲ اﻟﺒﻴﺖ؟ ﻓﻘﺎﻟﺖ :ﻻ وا ِ هﺬا ،واﻟﺸﺎ ُة ﻋﺎزب؟ وﻻ َ ﷲ إﻧﻰ ﻷُراﻩ ك آﺎن ﻣﻦ ﺣﺪﻳﺜﻪ آﻴﺖ وآﻴﺖ ،وﻣﻦ ﺣﺎﻟﻪ آﺬا وآﺬا .ﻗﺎل :وا ِ ﻣﺒﺎ َر ٌ ﺐ ﻗﺮﻳﺶ اﻟﺬى ﺗﻄﻠُﺒﻪ ،ﺻِﻔﻴﻪ ﻟﻰ ﻳﺎ ُأمّ َﻣ ْﻌﺒَﺪ ،ﻗﺎﻟﺖ) :ﻇﺎ ِه ُﺮ اﻟ َﻮﺿَﺎءة، ﺣ َ ﺻﺎ ِ ﺻ ْﻌﻠَﺔ ،وﺳﻴﻢ َﻗﺴِﻴﻢ ،ﻓﻲ ﺠﻠَﺔ ،وﻟﻢ ُﺗﺰْر ﺑﻪ ُ ﺨ ْﻠﻖِ ،ﻟﻢ ﺗﻌﺒﻪ ُﺛ ْ ﻦ اﻟ َ ﺴُ ﺣَ ﺞ اﻟﻮﺟﻪَ ، أﺑﻠ ُ ﻄﻊٌ، ﺳَ ﻋ ُﻨ ِﻘ ِﻪ َ ﺻﺤَﻞ ،وﻓﻰ ُ ﻃﻒٌ ،وﻓﻰ ﺻْﻮﺗﻪ َ ﺷﻔَﺎر ِﻩ و َ ﻋﺞٌ ،وﻓﻰ َأ ْ ﻋ ْﻴ َﻨ ْﻴ ِﻪ َد َ َ ﺸﻌْﺮ ،إذا ﺻﻤﺖ ﻋﻼﻩ اﻟﻮﻗﺎرُ ،وإن أﺣﻮرُ ،أآﺤﻞُ ،أزجﱡ ،أﻗﺮنُ ،ﺷﺪﻳ ُﺪ ﺳﻮاد اﻟ َ ﻞ اﻟﻨﺎس وأﺑﻬﺎهُﻢ ﻣِﻦ ﺑﻌﻴﺪ ،وأﺣﺴﻨُﻪ وأﺣﻼﻩ ﻣﻦ ﻗﺮﻳﺐ، ﺗﻜﻠﻢ ﻋﻼﻩ اﻟﺒﻬﺎءُ ،أﺟﻤ ُ ﺤ ﱠﺪ ْرنَ، ﻈ ٍﻢ َﻳ َﺘ َ ت َﻧ ْ ن ﻣﻨﻄﻘﻪ ﺧﺮزا ُ ﻻ َهﺬْر ،آﺄ ﱠ ﺼﻞٌ ،ﻻ َﻧﺰْر و َ ﺣ ْﻠ ُﻮ اﻟﻤﻨﻄﻖَ ،ﻓ ْ ُ ﻦ ﺑﻴﻦ ﻏُﺼﻨﻴﻦ، ﻦ ﻣِﻦ ﻗﺼﺮ ،وﻻ ﺗﺸﻨﺆُﻩ ﻣِﻦ ﻃﻮل ،ﻏﺼ ٌ رﺑﻌﺔٌ ،ﻻ ﺗﻘﺤﻤُﻪ ﻋﻴ ٌ ﻓﻬﻮ أﻧﻀ ُﺮ اﻟﺜﻼﺛﺔ ﻣﻨﻈﺮاً ،وأﺣﺴﻨُﻬﻢ َﻗ ْﺪ َراً ،ﻟﻪ رُﻓﻘﺎء ﻳﺤﻔﱡﻮن ﺑﻪ ،إذا ﻗﺎل ﺲ وﻻ اﺳﺘﻤﻌﻮا ﻟﻘﻮﻟﻪ ،وإذا أﻣﺮ ﺗﺒﺎدرُوا إﻟﻰ أﻣﺮﻩ ،ﻣﺤﻔﻮ ٌد ﻣﺤﺸﻮدٌ ،ﻻ ﻋﺎﺑ ٌ ﺐ ﻗﺮﻳﺶ اﻟﺬى ذآﺮوا ﻣﻦ أﻣﺮﻩ ﻣﺎ ﷲ هﺬا ﺻﺎﺣ ُ ُﻣ ْﻔ ِﻨ ٌﺪ( ،ﻓﻘﺎل أﺑﻮ َﻣ ْﻌﺒَﺪ) :وا ِ
٣٤ ﻼ( ،وأﺻﺒﺢ ت إﻟﻰ ذﻟﻚ ﺳﺒﻴ ً ﻦ إن وﺟﺪ ُ ﺖ أن أﺻﺤَﺒﻪ ،وﻷﻓﻌﻠ ﱠ ذآﺮوا ،ﻟﻘﺪ هﻤﻤ ُ ﺻﻮت ﺑﻤﻜﺔ ﻋﺎﻟﻴًﺎ ﻳﺴﻤﻌُﻮﻧﻪ وﻻ ﻳﺮون اﻟﻘﺎﺋﻞ:
ﺵ ﺧﻴﺮ ﺟﺰﺍﺋِـ ِﻪ ﺭﻓِﻴﻘﹶـﻴ ِﻦ ﺣﻼﱠ ﺧﻴ ﻤﺘ ﻰ ﹸﺃﻡ ﻣﻌـﺒ ِﺪ ﺏ ﺍﻟ ﻌ ﺮ ِ ﺟﺰﻯ ﺍﻟﻠﱠﻪ ﺭ ﺤ ﻤ ِﺪ ﻼ ﺑِـ ِﻪ ﻭﹶﺃ ﹾﻓﹶﻠ ﺢ ﻣ ﻦ ﹶﺃ ﻣﺴﻰ ﺭﻓِﻴ ﻖ ﻣ ﺤﹶ ﻫـﻤﺎ ﻧـﺰ ﹶﻻ ﺑِﺎﻟﺒِـ ﺮ ﻭﺍ ﺭﺗـ ﹶﻓﻴﺎ ﹶﻟ ﹸﻘﺼـ ﻰ ﻣﺎ ﺯﻭﻯ ﺍﻟﻠﱠﻪ ﻋﻨﻜﹸــ ﻢ ِﺑ ِﻪ ِﻣ ﻦ ﹶﻓﻌﺎﻝ ﹶﻻ ﻳﺠﺎﺯﻯ ﻭﺳﻮ ﺩ ِﺩ ﺻ ِﺪ ﲔ ِﺑ ﻤ ﺮ ﺐ ﻣﻜﹶﺎ ﹸﻥ ﹶﻓﺘــﺎﺗِﻬ ﻢ ﻭ ﻣﻘﹾـ ﻌ ﺪﻫﺎ ِﻟ ﹾﻠﻤﺆﻣِﻨ ِﻟﻴﻬﻦ ﺑﻨِﻰ ﹶﻛﻌـ ٍ )(١ ﺸ ﻬ ِﺪ ﺴﹶﺄﻟﹸﻮﺍ ﺍﻟﺸﺎ َﺀ ﺗ ﺳﻠﹸﻮﺍ ﹸﺃ ﺧﺘـ ﹸﻜ ﻢ ﻋ ﻦ ﺷﺎِﺗﻬﺎ ﻭِﺇﻧﺎِﺋﻬﺎ ﹶﻓِﺈﻧﻜﹸﻢِ ﺇ ﹾﻥ ﺗ ﻗﺎﻟﺖ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰉ ﺑﻜﺮ :ﻣﺎ ﺩ ﺭﻳﻨﺎ ﺃﻳﻦ ﺗﻮﺟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺇﺫ ﺃﻗﺒﻞ ﺭﺟﻞ ﻣﻦ ﺍﳉﻦ ﻣﻦ ﺃﺳﻔﻞ ﻣﻜﺔ ،ﻓﺄﻧﺸﺪ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ،ﻭﺍﻟﻨﺎﺱ ﻳﺘﺒﻌﻮﻧﻪ ﻭﻳﺴﻤﻌﻮ ﹶﻥ ﺻﻮﺗﻪ ،ﻭﻻ ﻳﺮﻭﻧﻪ ﺚ ﺗﻮﺟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻥ ﺣﱴ ﺧﺮﺝ ﻣﻦ ﺃﻋﻼﻫﺎ ،ﻗﺎﻟﺖ :ﻓﻠﻤﺎ ﺳ ِﻤ ﻌﻨﺎ ﻗﻮﻟﹶﻪ ،ﻋﺮﻓﻨﺎ ﺣﻴ ﹸ ﻭﺟﻬ ﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ
ﺝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻣ ﱠﻜﺔﹶ ،ﻭﻗﺼﺪﻩ ﺍﳌﺪﻳﻨﺔ .ﻭﻛﺎﻧﻮﺍ ﳜﺮﺟﻮ ﹶﻥ ﹸﻛ ﱠﻞ ﻭﺑﻠﻎ ﺍﻷﻧﺼﺎ ﺭ ﳐﺮ ﻳﻮﻡ ﺇﱃ ﺍﳊﺮﺓ ﻳﻨﺘﻈِﺮﻭﻧﻪ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻓﺈﺫﺍ ﺍﺷﺘﺪ ﺣ ﺮ ﺍﻟﺸﻤﺲ ،ﺭﺟﻌﻮﺍ ﻋﻠﻰ ﻋﺎﺩﻢ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻻﺛﻨﲔ ﺛﺎﱏ ﻋﺸﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻋﻠﻰ ﺭﺃﺱ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨ ﹰﺔ ﻣِﻦ ﺻ ِﻌ ﺪ ﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻨﺒﻮﺓ ،ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻋﺎﺩﻢ ،ﻓﻠﻤﺎ ﺣ ِﻤ ﻰ ﺣ ﺮ ﺍﻟﺸﻤﺲ ﺭﺟﻌﻮﺍ ،ﻭ ﻀﲔ ،ﻳﺰﻭ ﹸﻝ ﻋﻠﻰ ﺃﻃﻢ ﻣﻦ ﺁﻃﺎﻡ ﺍﳌﺪﻳﻨﺔ ﻟﺒﻌﺾ ﺷﺄﻧﻪ ،ﻓﺮﺃﻯ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻣﺒﻴ ِ ﻢ ﺍﻟﺴﺮﺍﺏ ،ﻓﺼﺮﺥ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ :ﻳﺎ ﺑﲎ ﹶﻗﻴﹶﻠﺔﹶ؛ ﻫﺬﺍ ﺻﺎ ِﺣﺒﻜﻢ ﻗﺪ ﺟﺎﺀ ،ﻫﺬﺍ ﺟ ﺪﻛﹸﻢ ﺖ ﺍﻟﺮﺟ ﹸﺔ ﺍﻟﺬﻯ ﺗﻨﺘﻈﺮﻭﻧﻪ ،ﻓﺒﺎﺩﺭ ﺍﻷﻧﺼﺎﺭ ﺇﱃ ﺍﻟﺴﻼﺡ ﻟﻴﺘﻠ ﱠﻘﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺳِ ﻤ ﻌ ِ ﻭﺍﻟﺘ ﹾﻜِﺒ ﲑ ﰲ ﺑﲎ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ،ﻭﻛﺒﺮ ﺍﳌﺴﻠﻤﻮﻥ ﻓﺮﺣﹰﺎ ﺑﻘﹸﺪﻭﻣﻪ ،ﻭﺧﺮﺟﻮﺍ ﻟﻠﻘﺎﺋﻪ ،ﻓﺘﻠ ﱠﻘﻮﻩ ﻭﺣﻴﻮﻩ ﺑﺘﺤﻴﺔ ﺍﻟﻨﺒﻮﺓ .ﻓﺄﺣﺪﻗﻮﺍ ﺑﻪ ﻣﻄﻴﻔﲔ ﺣﻮﻟﻪ ،ﻭﺍﻟﺴﻜﻴﻨﺔ ﺗﻐﺸﺎﻩ ،ﻭﺍﻟﻮﺣﻰ ﻳﱰِﻝ ﻋﻠﻴﻪ ﻚ ﹶﻇ ِﻬ ﲑ﴾ ]ﺍﻟﺘﺤﺮﱘ: ﴿ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠﻪ ﻫ ﻮ ﻣ ﻮﻻ ﻩ ﻭ ِﺟﺒﺮِﻳ ﹸﻞ ﻭﺻﺎِﻟﺢ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨﲔ ،ﻭﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ ﺑ ﻌ ﺪ ﹶﺫِﻟ ،[٤ﻓﺴﺎﺭ ﺣﱴ ﻧﺰﻝ ﺑﻘﹸﺒﺎﺀ ﰲ ﺑﲎ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ،ﻓﱰﻝ ﻋﻠﻰ ﹸﻛ ﹾﻠﺜﹸﻮ ِﻡ ﺑ ِﻦ ﺍ ِﳍ ﺪ ِﻡ .ﻭﻗﻴﻞ: ﺑﻞ ﻋﻠﻰ ﺳ ﻌ ِﺪ ﺑﻦ ﺧﻴﹶﺜ ﻤﺔﹶ ،ﻭﺍﻷﻭﻝ ﺃﺛﺒﺖ ،ﻓﺄﻗﺎﻡ ﰲ ﺑﲎ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺃﺭﺑﻊ ﻋﺸﺮ ﹶﺓ ﻟﻴﻠ ﹰﺔ ) (١ﺣﺪﻳﺚ ﺣﺴﻦ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ).(١٠ ،٩/٣
٣٥ )(١
ﺲ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ. ﺠ ﺪ ﻗﹸﺒﺎﺀ ،ﻭﻫﻮ ﺃﻭ ﹸﻝ ﻣﺴﺠﺪ ،ﺃﹸ ﺳ ﻭﺃﺳﺲ ﻣﺴ ِ ﺐ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ،ﻓﺄﺩﺭﻛﺘﻪ ﺍﳉﻤﻌ ﹸﺔ ﰲ ﺑﲎ ﺳﺎﱂ ﺑﻦ ﻋﻮﻑ، ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺭ ِﻛ ﻓﺠﻤﻊ ﻢ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻯ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻯ. ﺨﻄﹶﺎﻡ ﺭﺍﺣﻠﺘﻪ ،ﻫﹸﻠﻢ ﺇﱃ ﺍﻟﻌﺪﺩ ﻭﺍﻟ ﻌﺪﺓ ﻭﺍﻟﺴﻼﺡ ﻭﺍﳌﻨﻌﺔ ،ﻓﻘﺎﻝ: ﰒ ﺭ ِﻛﺐ ،ﻓﺄﺧﺬﻭﺍ ِﺑ ِ ) ﺧﻠﱡﻮﺍ ﺳﺒِﻴﹶﻠﻬﺎ ،ﻓﹶﺈﻧﻬﺎ ﻣ ﹾﺄﻣﻮ ﺭﹲﺓ( ﻓﻠﻢ ﺗﺰﻝ ﻧﺎﻗﺘﻪ ﺳﺎﺋﺮﺓ ﺑﻪ ﻻ ﲤ ﺮ ﺑﺪﺍ ٍﺭ ﻣﻦ ﺩﻭﺭ ﺍﻷﻧﺼﺎﺭ ﺇﻻ ﺭ ِﻏﺒﻮﺍ ﺇﻟﻴﻪ ﰲ ﺍﻟﱰﻭﻝ ﻋﻠﻴﻬﻢ ،ﻭﻳﻘﻮﻝ ) :ﺩﻋﻮﻫﺎ ﻓﺈﻧﻬﺎ ﻣ ﹾﺄﻣﻮ ﺭﹲﺓ( ﻓﺴﺎﺭﺕ ﺣﺘﻰ ﻭﺻﻠﺖ ﺇﱃ ﺕ ﻗﻠﻴﻼﹰ ،ﰒ ﺍﻟﺘﻔﺘﺖ، ﺖ ﻭﺳﺎ ﺭ ﻀ ﻣﻮﺿﻊ ﻣﺴﺠﺪﻩ ﺍﻟﻴﻮﻡ ،ﻭﺑﺮﻛﺖ ،ﻭﱂ ﻳﱰﻝ ﻋﻨﻬﺎ ﺣﱴ ﻧ ﻬ ﻓﺮﺟﻌﺖ ،ﻓﱪﻛﺖ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﻷﻭﻝ ،ﻓﱰﻝ ﻋﻨﻬﺎ ،ﻭﺫﻟﻚ ﰲ ﺑﲎ ﺍﻟﻨﺠﺎﺭ ﺃﺧﻮﺍِﻟ ِﻪ ج. ﺐ ﺃﻥ ﻳﱰِﻝ ﻋﻠﻰ ﺃﺧﻮﺍﻟﻪ ،ﻳﻜﺮﻣﻬﻢ ﺑﺬﻟﻚ ،ﻓﺠﻌﻞ ﺍﻟﻨﺎﺱ ﻭﻛﺎﻥ ﻣﻦ ﺗﻮﻓﻴﻖ ﺍﻟﻠﱠﻪ ﳍﺎ ،ﻓﺈﻧﻪ ﺃﺣ ﻳﻜﻠﱢﻤﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﱰﻭﻝ ﻋﻠﻴﻬﻢ ،ﻭﺑﺎﺩﺭ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻯ ﺇﱃ ﺭﺣﻠﻪ ،ﻓﺄﺩﺧﻠﻪ ﺑﻴﺘﻪ ،ﻓﺠﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ) :ﺍ ﹶﳌ ﺮﺀُ ﻣ ﻊ ﺭ ﺣِﻠ ِﻪ( ﻭﺟﺎﺀ ﺃﺳﻌ ﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ،ﻓﺄﺧﺬ ﺑﺰﻣﺎﻡ ﺭﺍﺣﻠﺘﻪ ،ﻭﻛﺎﻧﺖ ﻋﻨﺪﻩ) (٢ﻭﺃﺻﺒﺢ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻗﻴﺲ ﺻِﺮﻣﺔ ﺍﻷﻧﺼﺎﺭﻯ ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻆ ﻣﻨﻪ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ: ﳜﺘﻠِﻒ ﺇﻟﻴﻪ ﻳﺘﺤ ﱠﻔ ﹸ ﺠ ﹰﺔ ﻳ ﹶﺬﻛﱠﺮ ﹶﻟ ﻮ ﻳ ﹾﻠﻘﹶﻰ ﺣﺒِﻴﺒﹰﺎ ﻣﻮﺍﺗِــﻴﺎ ﻀ ﻊ ﻋﺸـ ﺮ ﹶﺓ ِﺣ ﺶ ِﺑ ﹶﺛﻮﻯ ﰲ ﻗﹸ ﺮﻳ ٍ ﺴﻪ ﹶﻓﹶﻠ ﻢ ﻳ ﺮ ﻣ ﻦ ﻳﺆﻭِﻱ ﻭﹶﻟ ﻢ ﻳ ﺮ ﺩﺍﻋِـﻴﺎ ﺽ ﰲ ﺃ ﻫ ِﻞ ﺍ ﹶﳌﻮﺍﺳِـ ِﻢ ﻧ ﹾﻔ ﻭﻳﻌـ ِﺮ ﺿﻴﺎ ﺴﺮﻭ ﺭﹰﺍ ِﺑ ﹶﻄﻴﺒﺒ ﹶﺔ ﺭﺍ ِ ﺻﺒـ ﺢ ﻣ ﺕ ِﺑ ِﻪ ﺍﻟﻨــﻮﻯ ﻭﹶﺃ ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﺎﻧﺎ ﻭﺍ ﺳﺘ ﹶﻘ ﺮ ﺨﺸﻰ ﻇﹸ ﹶ ﺻﺒ ﺢ ﹶﻻ ﻳ ﺱ ﺑﺎ ِﻏﻴﺎ ﺨﺸﻰ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﻼ ﻣ ﹶﺔ ﻇﹶـﺎ ٍﱂ ﺑﻌِﻴ ٍﺪ ﻭ ﹶﻻ ﻳ ﻭﺃ ﺴﻨﺎ ِﻋﻨ ﺪ ﺍﻟ ﻮﻏﹶﻰ ﻭﺍﻟﺘﺂﺳِـﻴﺎ ﺑ ﹶﺬﹾﻟﻨﺎ ﹶﻟﻪ ﺍ َﻷﻣـﻮﺍ ﹶﻝ ِﻣ ﻦ ِﺣ ﱢﻞ ﻣﺎﻟِﻨـﺎ ﻭﹶﺃﻧ ﹸﻔ ﺐ ﺍ ﹸﳌﺼﺎِﻓﻴﺎ ﳊﺒِﻴ ﻧﻌﺎﺩِﻯ ﺍﱠﻟﺬِﻯ ﻋﺎﺩﻯ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ﹸﻛﱢﻠ ِﻬ ﻢ ﺟﻤِﻴﻌﹰﺎ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ﹶ )(٣ ﺻﺒــ ﺢ ﻫﺎ ِﺩﻳﺎ ﺏ ﺍﻟﻠﱠﻪ ﹶﺃ ﺏ ﹶﻏﻴــ ﺮ ﻩ ﻭﹶﺃﻥﱠ ِﻛﺘﺎ ﻭﻧ ﻌﻠﹶـ ﻢ ﹶﺃﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻻ ﺭ ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ) :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﻜﺔ ،ﻓﺄﹸ ِﻣ ﺮ ﺑﺎ ِﳍ ﺏ ﺠ ﺮ ِﺓ ﻭﺃﹸﻧﺰ ﹶﻝ ﻋﹶﻠﻴ ِﻪ ﴿ :ﻭﻗﹸﻞ ﺭ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ) (٢٣٣/١ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻨﺤﻮﻩ ).(١٨٩/٧ ) (٢ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٦٢٣/٣ﺭﻗﻢ ﺍﳊﺪﻳﺚ ) (١٧١ﻭﺍﻟﺒﺨﺎﺭﻱ ) ١٩٦/٧ﻭ (١٩٧ ﻭﺍﻟﻄﺒﻘﺎﺕ ) (٢٣٧/١ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) (٦٣/٦ﻭﺳﲑﺓ ﺍﺑﻦ ﻛﺜﲑ ) ٢٧٩/١ﻭ (٢٨٠ﻭﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٤٩٦ .٤٩٥/١ ) (٣ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٥١٢/١
٣٦ ﻧﺼِﲑﹰﺍ﴾
ﻚ ﺳ ﹾﻠﻄﹶﺎﻧﹰﺎ ﻕ ﻭﺍ ﺟﻌﻞ ﻟﱢﻰ ﻣِﻦ ﻟﱠﺪﻧ ﺻ ﺪ ٍ ﺝ ِ ﺨ ﺮ ﻕ ﻭﹶﺃ ﺧ ِﺮ ﺟﻨِﻰ ﻣ ﺻ ﺪ ٍ ﹶﺃ ﺩ ِﺧ ﹾﻠﻨِﻰ ﻣ ﺪ ﺧ ﹶﻞ ِ ]ﺍﻹﺳﺮﺍﺀ.(١)([٨٠ : ﱮ ﺍﻟﻠﱠﻪ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﺝ ﺻﺪﻕ ﻭﻧ ﻗﺎﻝ ﻗﺘﺎﺩﺓ) :ﺃﺧﺮﺟﻪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻣﻜﱠﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﹾﳐ ﺮ ﻃﺎﻗﺔ ﻟﻪ ﺬﺍ ﺍﻷﻣﺮ ﺇﻻ ﺑﺴﻠﻄﺎﻥ ،ﻓﺴﺄﻝ ﺍﻟﻠﱠﻪ ﺳﻠﻄﺎﻧﹰﺎ ﻧﺼﲑﺍ ،ﻭﺃﺭﺍﻩ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺩﺍﺭ ﺕ ﻧ ﺨ ٍﺔ ﺫﹶﺍ ِ ﺴﺒ ﺠ ﺮِﺗﻜﹸ ﻢ ِﺑ ﺖ ﺩﺍ ﺭ ِﻫ ﺍﳍِﺠﺮﺓ ،ﻭﻫﻮ ﲟﻜﱠﺔ ﹶﻓﻘﹶﺎ ﹶﻝ) :ﹸﺃﺭِﻳ ﺨ ٍﻞ ﺑﻴ ﻦ ﻻﺑﺘﻴ ِﻦ().(٢ ﱮ ج ﻗﺎﻝ ﳉﱪﻳﻞ: ﻭﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ( ﻋﻦ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺃﻥ ﺍﻟﻨ ) ﻣ ﻦ ﻳﻬﺎ ِﺟﺮ ﻣﻌِﻰ؟ ﻗﺎﻝ :ﹶﺃﺑﻮ ﺑﻜ ٍﺮ ﺍﻟ ﺼﺪﻳ ﻖ().(٣ ﺼ ﻌﺐ ﺑ ﻦ ﻋﻤﲑ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣ ﻗﺎﻝ ﺍﻟﱪﺍ ُﺀ) :ﹶﺃﻭ ﹸﻝ ﻣﻦ ﹶﻗ ِﺪ ﻡ ﻋﹶﻠﻴﻨﺎ ِﻣ ﻦ ﺃﺻﺤﺎ ِ ﺱ ﺍﻟﻘﺮﺁﻥﹶ ،ﰒ ﺟﺎﺀ ﻋﻤﺎ ﺭ ﻭﺑِﻼ ﹸﻝ ﻭﺳﻌﺪ ،ﰒ ﺟﺎﺀ ﻋﻤ ﺮ ﻭﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡٍ ،ﻓﺠﻌﻼ ﻳ ﹾﻘﺮِﺋﺎ ِﻥ ﺍﻟﻨﺎ ﺱ ﺖ ﺍﻟﻨﺎ ﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﻋﺸﺮﻳﻦ ﺭﺍﻛﺒﺎﹰ ،ﹸﺛﻢ ﺟﺎﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻤﺎ ﺭﺃﻳ ﺑ ﻦ ﺍﳋﻄﱠﺎ ِ ﹶﻓ ِﺮﺣﻮﺍ ﺑﺸﻰ ٍﺀ ﹶﻛﻔﹶﺮ ِﺣ ِﻬ ﻢ ِﺑ ِﻪ ﺣﺘﻰ ﺭﹶﺃﻳﺖ ﺍﻟﻨﺴﺎ َﺀ ﻭﺍﻟﺼـﺒﻴﺎ ﹶﻥ ﻭﺍ ِﻹﻣﺎ َﺀ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻫﺬﹶﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﺟﺎ َﺀ().(٤ ﺖ ﻳﻮﻣﹰﺎ ﻗﻂﱡ ،ﻛﺎﻥ ﺃﺣﺴ ﻦ ﻭﻻ ﺃﺿﻮﹶﺃ ﻭﻗﺎﻝ ﺃﻧﺲ) :ﺷﻬﺪﺗﻪ ﻳﻮ ﻡ ﺩﺧ ﹶﻞ ﺍﳌﺪﻳﻨﺔ ﻓﻤﺎ ﺭﺃﻳ ﺖ ﻳﻮﻣﹰﺎ ﻗﻂﱡ ،ﻛﺎﻥ ﺃﻗﺒ ﺢ ﻭﻻ ﺃﻇﻠ ﻢ ﻣِﻦ ﻳﻮﻡ ﺩﺧ ﹶﻞ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻴﻨﺎ ،ﻭﺷﻬﺪﺗﻪ ﻳ ﻮ ﻡ ﻣﺎﺕ ،ﻓﻤﺎ ﺭﺃﻳ ﻣِﻦ ﻳﻮ ِﻡ ﻣﺎﺕ().(٥ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﰲ ﺠﺮﻩ ﻭﻣﺴﺠﺪﻩ ،ﻭﺑﻌ ﹶ ﻓﺄﻗﺎﻡ ﰲ ﻣﱰﻝ ﺃﰉ ﺃﻳﻮﺏ ﺣﱴ ﺑﲎ ﺣ ﻣﱰﻝ ﺃﰉ ﺃﻳﻮﺏ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎﺭِﺛﺔ ﻭﺃﺑﺎ ﺭﺍﻓﻊ ،ﻭﺃﻋﻄﺎﳘﺎ ﺑ ِﻌﻴﺮﻳ ِﻦ ﻭﲬﺴﻤﺎﺋﺔ ﺩﺭﻫﻢ ﺇﱃ ﻣﻜﺔ ﺖ ﺯﻣﻌﺔ ﺯﻭﺟﺘﻪِ ،ﻭﺃﹸﺳﺎﻣ ﹶﺔ ﺑ ِﻦ ﺯﻳﺪ ،ﻭﹸﺃﻣﻪ ﹶﻓ ﹶﻘ ِﺪﻣﺎ ﻋﻠﻴﻪ ﺑﻔﺎﻃﻤﺔ ﻭﹸﺃﻡ ﻛﻠﺜﻮﻡ ﺍﺑﻨﺘﻴﻪ ،ﻭ ﺳﻮﺩ ﹶﺓ ﺑﻨ ِ ﺃﹸﻡ ﺃﳝﻦ ،ﻭﺃﻣﺎ ﺯﻳﻨ ﺐ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻠﻢ ﻳ ﻤ ﱢﻜﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺃﺑﻮ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ،ﻭﺧﺮﺝ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﻣﻌﻬﻢ ﺑِﻌﻴﺎﻝ ﺃﰉ ﺑﻜﺮ ،ﻭﻣﻨﻬﻢ ﻋﺎﺋﺸﺔ ﻓﱰﻟﻮﺍ ﰲ ﺑﻴﺖ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣١٣٨ﰲ ﺍﻟﺘﻔﺴﲑ. ) (٢ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ) (٤ ،٣/٣ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ،ﻭﺳﻨﺪﻩ ﺟﻴﺪ. ) (٣ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٠٤ ،٢٠٣/٧ﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ . ) (٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٢٢/٣ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٤١/١ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
٣٧ ﺣﺎﺭﺛﺔ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ.
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ﻓﺼﻞ ﻓﻲ ﺑﻨﺎء اﻟﻤﺴﺠﺪ
ﱮ ج ﻣ ﻮﺿِﻊ ﻣﺴﺠﺪﻩ ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﻳﺼﻠﱢﻰ ﻓﻴﻪ ﺭﺟﺎ ﹲﻝ ﺖ ﻧﺎﻗ ﹸﺔ ﺍﻟﻨ ﻗﺎﻝ ﺍﻟﺰﻫﺮﻯ) :ﺑ ﺮ ﹶﻛ ﺠ ِﺮ ﺴ ﻬ ٍﻞ ﻭ ﺳ ﻬﻴﻞ ﻏﻼﻣﲔ ﻳﺘﻴﻤﲔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻛﺎﻧﺎ ﰲ ﺣ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺎﻥ ِﻣ ﺮﺑﺪﹰﺍ ِﻟ ﺃﺳﻌﺪ ﺑ ِﻦ ﺯﺭﺍﺭﺓ ،ﻓﺴﺎﻭﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻐﻼ ﻣﻴ ِﻦ ﺑﺎ ِﳌ ﺮﺑﺪِ ،ﻟِﻴﺘﺨ ﹶﺬ ﻩ ﻣﺴﺠﺪﺍﹰ ،ﻓﻘﺎﻻ :ﺑﻞ ﺸ ﺮ ِﺓ ﺩﻧﺎِﻧﲑ ،ﻭﻛﺎ ﹶﻥ ِﺟﺪﺍ ﺭﹰﺍ ﻧ ﻬﺒﻪ ﹶﻟ ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﹶﻓﹶﺄﺑﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﹶﺎﺑﺘﺎ ﻋ ﻪ ِﻣﻨ ﻬﻤﺎ ِﺑ ﻌ ﺠﻤ ﻊ ﺃﺳﻌ ﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﻗﺒﻞ ﺖ ﺍﳌﻘ ِﺪﺱِ ،ﻭﻛﺎ ﹶﻥ ﻳﺼﻠﱢﻰ ﻓِﻴ ِﻪ ﻭﻳ ﺲ ﹶﻟﻪ ﺳ ﹾﻘﻒ ،ﻭﻗِﺒﻠﺘ ﻪ ﺇِﱃ ﺑﻴ ِ ﹶﻟﻴ ﺸ ِﺮ ِﻛﲔ ،ﹶﻓﹶﺄ ﻣ ﺮ ﺨ ﹲﻞ ﻭﻗﹸﺒﻮ ﺭ ﻟِﻠ ﻤ ﺏ ﻭﻧ ﺠ ﺮﺓﹸ ﹶﻏ ﺮﹶﻗ ٍﺪ ﻭ ِﺧ ﺮ ﻣ ﹾﻘ ﺪ ِﻡ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﺎﻥ ﻓﻴ ِﻪ ﺷ ﺻﻔﱠﺖ ﺠ ِﺮ ﻓﻘﻄﻌﺖ ﻭ ﺸ ﺴﻮﻳﺖ ﻭﺑﺎﻟﻨﺨ ِﻞ ﻭﺍﻟ ﺸﺖ ،ﻭﺑﺎﳋﺮﺏ ﹶﻓ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﻘﺒﻮﺭ ﻓﻨِﺒ ﰲ ﻗِﺒﻠﺔ ﺍﳌﺴﺠﺪ ،ﻭﺟﻌ ﹶﻞ ﻃﻮﻟﹶﻪ ﳑﺎ ﻳﻠﻰ ﺍﻟ ِﻘﺒﻠ ﹶﺔ ﺇﱃ ﻣﺆﺧﺮﻩ ﻣﺎﺋ ﹶﺔ ﺫﺭﺍﻉ ،ﻭﺍﳉﺎﻧﺒﲔ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﺃﻭ ﺩﻭﻧﻪ ،ﻭﺟﻌ ﹶﻞ ﺃﺳﺎﺳﻪ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺛﻼﺛﺔ ﺃﺫﺭﻉ ،ﰒ ﺑﻨﻮﻩ ﺑﺎﻟﱠﻠﱭِ ،ﻭﺟﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺒﲎ ﳊﺠﺎ ﺭ ﹶﺓ ﺑﻨﻔﺴﻪ ﻭﻳﻘﻮﻝ: ﻣﻌﻬﻢ ،ﻭﻳﻨﻘﹸﻞﹸ ﺍﻟﻠﱠِﺒ ﻦ ﻭﺍ ِ ﻸﻧﺼﺎ ِﺭ ﻭﺍ ﹸﳌﻬـﺎﺟِـ ﺮ ﹾﺓ ﺶ ﺇ ﱠﻻ ﻋﻴﺶ ﺍﻵﺧِﺮ ﹾﺓ ﻓﹶﺎ ﹾﻏﻔِـ ﺮ ﻟ َ ﺍﻟﻠﱠﻬﻢ ﻻ ﻋﻴ ﻭﻛﺎﻥ ﻳﻘﻮﻝ: )(٢ ﻫﺬﹶﺍ ﺍ ِ ﳊﻤﺎ ﹸﻝ ﻻ ﺣِـﻤﺎﻝﹸ ﺧﻴﺒﺮ ﻫــﺬﹶﺍ ﹶﺃﺑـ ﺮ ﺭﺑــﻨﺎ ﻭﹶﺃ ﹾﻃ ﻬﺮ ﺠﺰﻭﻥﹶ ،ﻭﻫﻢ ﻳﻨﻘﻠﹸﻮ ﹶﻥ ﺍﻟﱠﻠِﺒﻦ ،ﻭﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﰲ ﺭﺟﺰﻩ: ﻭﺟﻌﻠﻮﺍ ﻳﺮﺗ ِ ﹶﻟِﺌ ﻦ ﹶﻗ ﻌ ﺪﻧﺎ ﻭﺍﻟ ﺮﺳﻮ ﹸﻝ ﻳﻌﻤـﻞ ﻟﹶـﺬﹶﺍ ﻙ ﻣِـﻨﺎ ﺍﻟﻌـ ﻤ ﹸﻞ ﺍ ﹸﳌﻀـﱠﻠ ُﹸﻞ ﺖ ﺍﳌﻘﺪﺱ ،ﻭﺟﻌﻞ ﻟﻪ ﺛﻼﺛ ﹶﺔ ﺃﺑﻮﺍﺏ :ﺑﺎﺑﹰﺎ ﰲ ﻣﺆﺧﺮﻩ ،ﻭﺑﺎﺑﹰﺎ ﻳﻘﺎﻝ ﻭﺟﻌﻞ ﻗِﺒﻠﺘﻪ ﺇﱃ ﺑﻴ ِ ﻟﻪ :ﺑﺎﺏ ﺍﻟﺮﲪﺔ ،ﻭﺍﻟﺒﺎﺏ ﺍﻟﺬﻯ ﻳﺪﺧﻞ ﻣﻨﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺟﻌﻞ ﻋﻤﺪﻩ ﺍﳉﺬﻭﻉ، ﺶ ﻣﻮﺳﻰ( ﻭﺑﲎ ﺇﱃ ﺶ ﹶﻛ ﻌﺮِﻳ ِ ﺴﻘﱢﻔﻪ ،ﻓﻘﺎﻝ) :ﻻ ،ﻋﺮِﻳ ﻭ ﺳ ﹶﻘﻔﹶﻪ ﺑﺎﳉﺮﻳﺪ ،ﻭﻗﻴﻞ ﻟﻪ :ﺃﻻ ﺗ ﺟﻨﺒﻪ ﺑﻴﻮﺕ ﺃﺯﻭﺍﺟﻪ ﺑﺎﻟﱠﻠﺒِﻦ ،ﻭﺳﻘﱠﻔﻬﺎ ﺑﺎﳉﺮﻳ ِﺪ ﻭﺍﳉﺬﻭﻉ ،ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ﺑﲎ ﺑﻌﺎﺋﺸﺔ ﺴﻮﺩﺓ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻯ ﺑﻨﺎ ﻩ ﳍﺎ ﺷﺮﻗﻰ ﺍﳌﺴﺠﺪ ﻗﺒﻠﻴﻪ ،ﻭﻫﻮ ﻣﻜﺎﻥ ﺣﺠﺮﺗﻪ ﺍﻟﻴﻮﻡ ،ﻭﺟﻌﻞ ﻟ ) (١ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ).(٢٣٨ ،٢٣٧/١ ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ).(٢٣٩/١
٣٨ ﺖ ﺯﻣﻌﺔ ﺑﻴﺘﹰﺎ ﺁﺧﺮ. ﺑﻨ ِ
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ﻓﺼﻞ
ﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻛﺎﻧﻮﺍ ﱠﰒ ﺁﺧﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﲔ ﺍﳌﻬﺎﺟِﺮﻳ ﻦ ﻭﺍﻷﻧﺼﺎﺭ ﰲ ﺩﺍﺭ ﺃﻧ ِ ﺗﺴﻌﲔ ﺭﺟﻼﹰ ،ﻧِﺼﻔﻬﻢ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻭﻧِﺼﻔﹸﻬﻢ ﻣِﻦ ﺍﻷﻧﺼﺎﺭِ ،ﺁﺧﻰ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺍﳌﻮﺍﺳﺎﺓ، ﺕ ﺩﻭﻥ ﺫﻭﻯ ﺍﻷﺭﺣﺎﻡ ﺇﱃ ﺣﲔ ﻭﻗﻌﺔ ﺑﺪﺭ ،ﻓﻠﻤﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ: ﻳﺘﻮﺍﺭﺛﻮﻥ ﺑﻌ ﺪ ﺍﳌﻮ ِ ﺏ ﺍﻟﻠﱠﻪ﴾ ]ﺍﻷﻧﻔﺎﻝ [٧٥ :ﺭﺩ ﺍﻟﺘﻮﺍﺭﺙ ﺇﱃ ﺾ ﰲ ِﻛﺘﺎ ِ ﴿ ﻭﹸﺃ ﻭﹸﻟﻮﺍ ﺍ َﻷ ﺭﺣﺎ ِﻡ ﺑ ﻌﻀﻬ ﻢ ﹶﺃ ﻭﻟﹶﻰ ِﺑﺒ ﻌ ٍ )(٢ ﺍﻟ ﺮﺣِﻢ ﺩﻭﻥ ﻋﻘﺪ ﺍﻷُﺧﻮﺓ. ﻭﻗﺪ ﻗﻴﻞ :ﺇﻧﻪ ﺁﺧﻰ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺑﻌﻀِﻬﻢ ﻣﻊ ﺑﻌﺾ ﻣﺆﺍﺧﺎﺓ ﺛﺎﻧﻴﺔ ،ﻭﺍﲣﺬ ﻓﻴﻬﺎ ﻋﻠﻴﹰﺎ ﺃﺧﹰﺎ ﻟﻨﻔﺴﻪ) (٣ﻭﺍﻟﺜﺎﺑﺖ ﺍﻷﻭﻝ ،ﻭﺍﳌﻬﺎﺟِﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻣﺴﺘﻐﻨﲔ ﺑﺄﺧﻮﺓ ﺍﻹﺳﻼﻡ ،ﻭﺃﺧﻮﺓ ﺍﻟﺪﺍﺭ، ﻭﻗﺮﺍﺑ ِﺔ ﺍﻟﻨﺴﺐ ﻋﻦ ﻋﻘﺪ ﻣﺆﺍﺧﺎﺓ ﲞﻼﻑ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻊ ﺍﻷﻧﺼﺎﺭ ،ﻭﻟﻮ ﺁﺧﻰ ﺑﻴ ﻦ ﺐ ﺍﳋﻠﻖ ﺇﻟﻴﻪ ﻭﺭﻓﻴﻘﹸﻪ ﰲ ﺍﳍِﺠﺮﺓِ ،ﻭﺃﻧﻴﺴﻪ ﰲ ﺱ ﺑﺄﹸﺧﻮﺗﻪ ﺃﺣ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻛﺎﻥ ﺃﺣ ﻖ ﺍﻟﻨﺎ ِ ﺖ ﻣﺘﺨِﺬﹰﺍ ﺼﺪﻳﻖ ،ﻭﻗﺪ ﻗﺎﻝ) :ﹶﻟ ﻮ ﹸﻛﻨ ﺍﻟﻐﺎﺭِ ،ﻭﺃﻓﻀ ﹸﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻴ ِﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟ ﻼ ِﻡ ﹶﺃ ﹾﻓ ﺕ ﹶﺃﺑﺎ ﺑﻜﹾﺮ ﺧﻠِﻴﻼﹰ ،ﻭﹶﻟ ِﻜ ﻦ ﹸﺃ ﺧﻮ ﹸﺓ ﺍﻹ ﺳ ﹶ ﻀﻞﹸ( ﻭﰱ ﻟﻔﻆ: ﻼ ﻻ ﱠﲣ ﹾﺬ ﺽ ﺧﻠِﻴ ﹰ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍ َﻷ ﺭ ِ )(٤ ) ﻭﹶﻟ ِﻜ ﻦ ﹶﺃﺧِﻰ ﻭﺻﺎ ِﺣﺒِﻰ( ﻭﻫﺬﻩ ﺍﻷُﺧﻮﺓ ﰲ ﺍﻹﺳﻼﻡ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﺎﻣﺔ ،ﻛﻤﺎ ﻗﺎﻝ: ﺻﺤﺎﰉ ،ﻭِﺇ ﺧﻮﺍﻧِﻰ ﺴﻨﺎ ِﺇ ﺧﻮﺍﻧﻚ؟ ﻗﹶﺎ ﹶﻝ) :ﹶﺃﻧﺘ ﻢ ﹶﺃ ) ﻭ ِﺩ ﺩﺕ ﺃﻥ ﹶﻗ ﺪ ﺭﹶﺃﻳﻨﺎ ِﺇ ﺧﻮﺍﻧﻨﺎ( ﻗﹶﺎﻟﹸﻮﺍ :ﹶﺃﹶﻟ ) (١ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ).(٢٤٠/١ ) (٢ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (١٨٦/٨ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻮﺍﱄ﴾ ﻗﺎﻝ ﻭﺭﺛﺔ ﴿ﻭﺍﻟﺬﻳﻦ ﻋﺎﻗﺪﺕ ﺃﳝﺎﻧﻜﻢ﴾ ﻛﺎﻥ ﺍﳌﻬﺎﺟﺮﻭﻥ ﳌﺎ ﻗﺪﻣﻮﺍ ﺍﳌﺪﻳﻨﺔ ﻳﺮﺙ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻧﺼﺎﺭﻱ ﺩﻭﻥ ﺫﻭﻱ ﺭﲪﻪ ،ﻟﻸﺧﻮﺓ ﺍﻟﱵ ﺁﺧﻰ ﺍﻟﻨﱯ ﺑﻴﻨﻬﻢ .ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﴿ﻭﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻮﺍﱄ﴾ ﻧﺴﺨﺖ ،ﰒ ﻗﺎﻝ﴿ :ﻭﺍﻟﺬﻳﻦ ﻋﻘﺪﺕ ﺃﳝﺎﻧﻜﻢ ،ﻓﺂﺗﻮﻫﻢ ﻧﺼﻴﺒﻬﻢ( ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﻓﺎﺩﺓ ﻭﺍﻟﻨﺼﻴﺤﺔ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٥/٧ﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ . ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٢٤٩ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﲤﺎﻣﻪ :ﻓﻘﺎﻟﻮﺍ :ﻛﻴﻒ ﺗﻌﺮﻑ ﻣﻦ ﱂ ﻳﺄﺕ ﺑﻌﺪ ﻣﻦ ﺃﻣﺘﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ :ﺃﺭﺃﺕ ﻟﻮ ﺃﻥ ﺭﺟﻼ ﻟﻪ ﺧﻴﻞ ﻏﺮ ﳏﺠﻠﺔ ﺑﲔ ﻇﻬﺮﻱ ﺧﻴﻞ ﺩﻫﻢ ﻢ ﺃﻻ ﻳﻌﺮﻑ ﺧﻴﻠﻪ؟ ﻗﺎﻟﻮﺍ :ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ :ﻓﺈﻢ ﻳﺄﺗﻮﻥ ﻏﺮﺍ ﳏﺠﻠﲔ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ،ﻭﺃﻧﺎ ﻓﺮﻃﻬﻢ ﻋﻠﻰ ﺍﳊﻮﺽ ،ﺃﻻ ﻟﻴﺬﺍﺩﻥ ﺭﺟﺎﻝ ﻋﻦ ﺣﻮﺿﻲ ،ﻛﻤﺎ ﻳﺬﺍﺩ ﺍﻟﺒﻌﲑ ﺍﻟﻀﺎﻝ ﺃﻧﺎﺩﻳﻬﻢ :ﺃﻻ ﻫﻠﻢ ،ﻓﻴﻘﺎﻝ: ﺇﻢ ﻗﺪ ﺑﺪﻟﻮﺍ ﺑﻌﺪﻙ ،ﻓﺄﻗﻮﻝ :ﺳﺤﻘﺎ ﺳﺤﻘﺎ.
٤٠ ﷲ ﰲ ﺟﻌﻞ ﺍﻟﻘِﺒﻠﺔ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﰒ ﲢﻮﻳﻠِﻬﺎ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ِﺣ ﹶﻜ ﻢ ﻋﻈﻴﻤﺔ، ﻭﻛﺎﻥ ِ ﺤﻨ ﹲﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﻨﺎﻓﻘﲔ. ﻭ ِﻣ ﻓﺄﻣﺎ ﺍﳌﺴﻠﻤﻮﻥ ،ﻓﻘﺎﻟﻮﺍ :ﺳ ِﻤ ﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ ﻭﻗﺎﻟﹸﻮﺍ﴿ :ﺁ ﻣﻨﺎ ِﺑ ِﻪ ﹸﻛ ﹲﻞ ﻣ ﻦ ِﻋﻨ ِﺪ ﺭﺑﻨﺎ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [٧ :ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﺗﻜﻦ ﻛﺒﲑ ﹰﺓ ﻋﻠﻴﻬﻢ. ﻭﺃﻣﺎ ﺍﳌﺸ ِﺮﻛﹸﻮﻥﹶ ،ﻓﻘﺎﻟﹸﻮﺍ :ﻛﻤﺎ ﺭﺟﻊ ﺇﱃ ﻗﺒﻠﺘﻨﺎ ﻳﻮ ِﺷﻚ ﺃﻥ ﻳﺮﺟ ﻊ ﺇﱃ ﺩﻳﻨﻨﺎ ،ﻭﻣﺎ ﺭﺟﻊ ﺇﻟﻴﻬﺎ ﺇﻻ ﺃﻧﻪ ﺍﳊ ﻖ. ﻭﺃﻣﺎ ﺍﻟﻴﻬﻮﺩ ،ﻓﻘﺎﻟﻮﺍ :ﺧﺎﻟﻒ ِﻗﺒﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﻧﺒﻴﺎﹰ ،ﻟﻜﺎﻥ ﻳﺼﻠﱢﻰ ﺇﱃ ِﻗﺒﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ. ﻭﺃﻣﺎ ﺍﳌﻨﺎﻓﻘﻮﻥ ،ﻓﻘﺎﻟﻮﺍ :ﻣﺎ ﻳﺪﺭﻯ ﳏﻤﺪ ﺃﻳﻦ ﻳﺘﻮﺟﻪ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻭﱃ ﺣﻘﺎﹰ ،ﻓﻘﺪ ﺗﺮﻛﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻰ ﺍﳊﻖ ،ﻓﻘﺪ ﻛﺎﻥ ﻋﻠﻰ ﺑﺎﻃﻞ. ﺖ ﻭﻛﺜﺮﺕ ﺃﻗﺎﻭﻳ ﹸﻞ ﺍﻟﺴﻔﻬﺎﺀ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻭﻛﺎﻧﺖ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇ ﹾﻥ ﻛﹶﺎﻧ ﹶﻟ ﹶﻜِﺒ ﲑ ﹰﺓ ﺇِﻻ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ﻫﺪﻯ ﺍﻟﻠﱠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٤٣ :ﻭﻛﺎﻧﺖ ﻣِﺤﻨﺔ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﻣﺘﺤﻦ ﺎ ﻋﺒﺎ ﺩﻩ ،ﻟﲑﻯ ﻣﻦ ﻳﺘﺒ ﻊ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ ﳑﻦ ﻳﻨ ﹶﻘِﻠﺐ ﻋﻠﻰ ﻋ ِﻘﺒﻴﻪ. ﻭﳌﺎ ﻛﺎﻥ ﺃﻣ ﺮ ﺍﻟﻘِﺒﻠﺔ ﻭﺷﺄﻧﻬﺎ ﻋﻈﻴﻤﺎﹰ ،ﻭﻃﱠـﹶﺄ ﺳﺒﺤﺎﻧﻪ ﻗﺒﻠﻬﺎ ﺃﻣ ﺮ ﺍﻟﻨﺴﺦ ﻭﻗﹸﺪﺭﺗﻪ ﻋﻠﻴﻪ، ﻭﺃﻧﻪ ﻳﺄﺗﻰ ﲞ ٍﲑ ﻣِﻦ ﺍﳌﻨﺴﻮﺥ ﺃﻭ ﻣﺜﻠِﻪ ،ﰒ ﻋﻘﱠﺐ ﺫﻟﻚ ﺑﺎﻟﺘﻮﺑﻴﺦ ﳌﻦ ﺗﻌﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻑ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻭﺷﻬﺎﺩ ﹶﺓ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺑﺄﻢ ﻭﱂ ﻳﻨ ﹶﻘ ﺪ ﻟﻪ ،ﰒ ﺫﻛﺮ ﺑﻌﺪﻩ ﺍﺧﺘﻼ ﻉ ﺃﻫﻮﺍﺋﻬﻢ ،ﰒ ﺫﻛﺮ ﻛﹸﻔﺮﻫﻢ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷﻰﺀ ،ﻭﺣﺬﱠﺭ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ،ﻭﺍﺗﺒﺎ ِ ﻭﺷِﺮﻛﹶﻬﻢ ﺑﻪ ،ﻭﻗﻮﳍﻢ :ﺇﻥ ﻟﻪ ﻭﻟﺪﺍﹰ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍﹰ ،ﰒ ﺃﺧﱪ ﺃﻥ ﻟﻪ ﻕ ﻭﺍﳌﻐﺮﺏ ،ﻭﺃﻳﻨﻤﺎ ﻳ ﻮﻟﱢﻰ ِﻋﺒﺎﺩﻩ ﻭﺟﻮ ﻫﻬﻢ ،ﻓﺜ ﻢ ﻭﺟﻬﻪ ،ﻭﻫﻮ ﺍﻟﻮﺍﺳِﻊ ﺍﻟﻌﻠﻴﻢ، ﺍﳌﺸ ِﺮ ﻓﻠﻌﻈﻤﺘﻪ ﻭﺳﻌﺘﻪ ﻭﺇﺣﺎﻃﺘﻪ ﺃﻳﻨﻤﺎ ﻳﻮﺟ ﻪ ﺍﻟﻌﺒﺪ ،ﻓﺜ ﻢ ﻭﺟ ﻪ ﺍﻟﻠﱠﻪ. ﰒ ﺃﺧ ﱪ ﺃﻧﻪ ﻻ ﻳﺴﺄﻝﹸ ﺭﺳﻮﻟﹶﻪ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﺎﺑِﻌﻮﻧﻪ ﻭﻻ ﻳﺼﺪﻗﻮﻧﻪ، ﺿﻮﺍ ﻋﻨﻪ ﺣﱴ ﻳﺘﺒ ﻊ ﻣﻠﺘﻬﻢ ،ﻭﺃﻧﻪ ﺇﻥ ﰒ ﺃﻋﻠﻤﻪ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻟﻦ ﻳ ﺮ ﻓﻌﻞ ،ﻭﻗﺪ ﺃﻋﺎﺫﻩ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺫﻟﻚ ،ﻓﻤﺎ ﻟﻪ ﻣِﻦ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻭﱃ ﻭﻻ ﻧﺼﲑ ،ﰒ ﹶﺫﻛﱠ ﺮ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﻨﻌﻤﺘﻪ ﻋﻠﻴﻬﻢ ،ﻭﺧ ﻮﹶﻓ ﻬ ﻢ ﻣِﻦ ﺑﺄﺳﻪ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﰒ ﺫﻛﺮ ﺧﻠِﻴﻠﹶﻪ ﺑﺎﱏ ﺑﻴﺘﻪ ﺍﳊﺮﺍﻡ ،ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﻣﺪﺣﻪ ﻭﺃﺧﱪ ﺃﻧﻪ ﺟﻌﻠﻪ ﺇﻣﺎﻣﹰﺎ ﻟﻠﻨﺎﺱ ،ﻳﺄﺗ ﻢ ﺑﻪ ﺃﻫ ﹸﻞ ﺍﻷﺭﺽ ،ﰒ ﺫﻛﺮ ﺑﻴﺘﻪ ﺍﳊﺮﺍﻡ ،ﻭﺑﻨﺎ َﺀ ﺖ ﺍﻟﺬﻯ ﺑﻨﺎﻩ ﺧﻠﻴﻠﻪ ﻟﻪ ،ﻭﰱ ﺿﻤﻦ ﻫﺬﺍ ﺃﻥ ﺑﺎﱏ ﺍﻟﺒﻴﺖ ﻛﻤﺎ ﻫﻮ ﺇﻣﺎ ﻡ ﻟﻠﻨﺎﺱ ،ﻓﻜﺬﻟﻚ ﺍﻟﺒﻴ
٤١ ﺇﻣﺎﻡ ﳍﻢ ،ﰒ ﺃﺧﱪ ﺃﻧﻪ ﻻ ﻳ ﺮ ﹶﻏﺐ ﻋﻦ ِﻣﻠﱠﺔ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺇﻻ ﺃﺳﻔ ﻪ ﺍﻟﻨﺎﺱِ ،ﰒ ﺃﻣﺮ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﺄﲤﱡﻮﺍ ﺑﺮﺳﻮﻟﻪ ﺍﳋﺎﰎ ،ﻭﻳﺆﻣﻨﻮﺍ ﲟﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ﺇﻟﻴﻪ ﻭﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺇﱃ ﺳﺎﺋﺮ ﺍﻟﻨﺒﻴﲔ ،ﰒ ﺭ ﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﻛﺎﻧﻮﺍ ﻫﻮﺩﹰﺍ ﺃﻭ ﻧﺼﺎﺭﻯ ،ﻭﺟﻌﻞ ﻫﺬﺍ ﻛﱠﻠ ﻪ ﺗﻮﻃﺌﺔ ﻭﻣﻘﺪﻣﺔ ﺱ ﺇﻻ ﻣ ﻦ ﻫﺪﻯ ﺍﻟﻠﱠﻪ ﻚ ﻋﻠﻰ ﺍﻟﻨﺎ ِ ﺑﲔ ﻳﺪﻯ ﲢﻮﻳﻞ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ،ﻓﻘﺪ ﹶﻛﺒﺮ ﹶﺫِﻟ ﻣِﻨﻬﻢ ،ﻭﺃﻛﱠﺪ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺮ ﹰﺓ ﺑﻌﺪ ﻣ ﺮﺓٍ ،ﺑﻌﺪ ﺛﺎﻟﺜﺔ ،ﻭﺃﻣﺮ ﺑﻪ ﺭﺳﻮﻟﻪ ﺣﻴﺜﻤﺎ ﻛﺎﻥ، ﻭﻣِﻦ ﺣﻴﺚ ﺧﺮﺝ ،ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﺬﻯ ﻳﻬﺪﻯ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻫﻮ ﺍﻟﺬﻯ ﻫﺪﺍﻫﻢ ﺇﱃ ﻫﺬﻩ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﺃﺎ ﻫﻰ ﺍﻟ ِﻘﺒﻠﺔ ﺍﻟﱴ ﺗﻠﻴﻖ ﻢ ،ﻭﻫﻢ ﺃﻫﻠﹸﻬﺎ ،ﻷﺎ ﺃﻭﺳﻂ ﺍﻟ ِﻘﺒﻞ ﻭﺃﻓﻀﻠﹸﻬﺎ، ﻂ ﺍﻷﻣﻢ ﻭﺧﻴﺎﺭﻫﻢ ،ﻓﺎﺧﺘﺎﺭ ﺃﻓﻀ ﹶﻞ ﺍﻟﻘِﺒﻞ ﻷﻓﻀﻞ ﺍﻷُﻣﻢ ،ﻛﻤﺎ ﺍﺧﺘﺎﺭ ﳍﻢ ﺃﻓﻀ ﹶﻞ ﻭﻫﻢ ﺃﻭﺳ ﹸ ﺍﻟﺮﺳﻞ ،ﻭﺃﻓﻀ ﹶﻞ ﺍﻟﻜﺘﺐ ،ﻭﺃﺧﺮﺟﻬﻢ ﰲ ﺧﲑ ﺍﻟﻘﺮﻭﻥ ،ﻭﺧﺼﻬﻢ ﺑﺄﻓﻀﻞ ﺍﻟﺸﺮﺍﺋﻊ ،ﻭﻣﻨﺤﻬﻢ ﺧﲑ ﺍﻷﺧﻼﻕ ،ﻭﺃﺳﻜﻨﻬﻢ ﺧﲑ ﺍﻷﺭﺽ ،ﻭﺟﻌﻞ ﻣﻨﺎﺯﳍﻢ ﰲ ﺍﳉﻨﺔ ﺧ ﲑ ﺍﳌﻨﺎﺯﻝ ،ﻭﻣﻮﻗﻔﻬﻢ ﺺ ﺑﺮﲪﺘﻪ ﺱ ﲢﺘﻬﻢ ،ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﳜﺘ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﺧ ﲑ ﺍﳌﻮﺍﻗﻒ ،ﻓﻬﻢ ﻋﻠﻰ ﺗ ﱟﻞ ﻋﺎﻝٍ ،ﻭﺍﻟﻨﺎ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﻟﻠﱠﻪ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﺍﷲ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ. ﺠﺔﹲ ،ﻭﻟ ِﻜ ِﻦ ﺍﻟﻈﺎﻟِﻤﻮﻥ ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻓﻌﻞ ﺫﻟﻚ ﻟﺌﻼ ﻳﻜﻮﻥ ﻟِﻠﻨﺎﺱ ﻋﻠﻴﻬﻢ ﺣ ﺍﻟﺒﺎﻏﻮﻥ ﳛﺘﺠﻮ ﹶﻥ ﻋﻠﻴﻬﻢ ﺑﺘﻠﻚ ﺍﳊﺠﺞ ﺍﻟﱴ ﹸﺫ ِﻛ ﺮﺕ ،ﻭﻻ ﻳﻌﺎ ِﺭﺽ ﺍﳌﻠﺤﺪﻭﻥ ﺍﻟﺮﺳ ﹶﻞ ﺇﻻ ﺎ ﺠﺘﻪ ﻣِﻦ ﺤ ﻭﺑﺄﻣﺜﺎﳍﺎ ﻣِﻦ ﺍﳊﺠﺞ ﺍﻟﺪﺍﺣﻀﺔ ،ﻭ ﹸﻛﻞﱡ ﻣﻦ ﻗﺪﻡ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺳﻮﻝ ﺳِﻮﺍﻫﺎ ،ﻓ ﺟﻨﺲ ﺣﺠﺞ ﻫﺆﻻﺀ. ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻓﻌﻞ ﺫﻟﻚ ِﻟﻴِﺘ ﻢ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻬﻢ ،ﻭﻟِﻴﻬﺪﻳﻬﻢ ،ﰒ ﹶﺫﻛﱠﺮﻫﻢ ﻧﻌﻤﻪ ﻋﻠﻴﻬﻢ ﺏ ﻭﺍﳊِﻜﻤﺔﹶ، ﺑﺈﺭﺳﺎﻝ ﺭﺳﻮﻟﻪ ﺇﻟﻴﻬﻢ ،ﻭﺇﻧﺰﺍﻝ ﻛﺘﺎﺑﻪ ﻋﻠﻴﻬﻢ ،ﻟﻴﺰﻛﻴﻬﻢ ﻭﻳﻌﱢﻠﻤﻬﻢ ﺍﻟﻜﺘﺎ ﻭﻳﻌﻠﱢﻤﻬﻢ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ،ﰒ ﺃﻣﺮﻫﻢ ﺑﺬﻛﺮﻩ ﻭﺑﺸﻜﺮﻩ ،ﺇﺫ ﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻳﺴﺘﻮ ِﺟﺒﻮ ﹶﻥ ﺇِﲤﺎ ﻡ ﻧﻌﻤﻪ ،ﻭﺍﳌﺰﻳ ﺪ ﻣﻦ ﻛﺮﺍﻣﺘﻪ ،ﻭﻳﺴﺘﺠﻠﺒﻮﻥ ﺫﻛﺮﻩ ﳍﻢ ،ﻭﳏﺒﺘﻪ ﳍﻢ ،ﰒ ﺃﻣﺮﻫﻢ ﲟﺎ ﻻ ﻳﺘﻢ ﳍﻢ ﺫﻟﻚ ﺇﻻ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ،ﻭﻫﻮ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺼﻼﺓ ،ﻭﺃﺧﱪﻫﻢ ﺃﻧﻪ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ. ﻓﺼﻞ
ﺲ ﻣﺮﺍﺕ، ﻭﺃ ﱠﰎ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻬﻢ ﻣﻊ ﺍﻟ ِﻘﺒﻠﺔ ﺑﺄﻥ ﺷﺮﻉ ﳍﻢ ﺍﻷﺫﺍ ﹶﻥ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﲬ ﻭﺯﺍﺩﻫﻢ ﰲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﺭﻛﻌﺘﲔ ﺃﹸﺧﺮﻳﲔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺛﻨﺎﺋﻴﺔ) ،(١ﻓﻜﻞ ﻫﺬﺍ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٣٧ ،٣٣٦/٨ﻋﻦ ﺃﰊ ﺫﺭ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺴﻢ ﻗﺴﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :ﻫﺬﺍﻥ
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٤٢ ﻛﺎﻥ ﺑﻌﺪ ﻣ ﹾﻘ ﺪﻣِﻪ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ
ﻓﻠﻤﺎ ﺍﺳﺘﻘ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﺃﻳﺪﻩ ﺍﻟﻠﱠﻪ ﺑﻨﺼﺮﻩ ،ﺑﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺍﻷﻧﺼﺎﺭ، ﻭﺃﱠﻟﻒ ﺑﲔ ﻗﻠﻮﻢ ﺑﻌﺪ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻹ ﺣ ِﻦ ﺍﻟﱴ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻢ ،ﻓﻤﻨﻌﺘﻪ ﺃﻧﺼﺎ ﺭ ﺍﻟﻠﱠﻪ ﻭﻛﺘﻴﺒ ﹸﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻷﺳﻮﺩ ﻭﺍﻷﲪﺮ ،ﻭﺑﺬﻟﹸﻮﺍ ﻧﻔﻮﺳﻬﻢ ﺩﻭﻧﻪ ﻭﻗﺪﻣﻮﺍ ﳏﺒﺘﻪ ﻋﻠﻰ ﳏﺒﺔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﺏ ﻭﺍﻟﻴﻬﻮ ﺩ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ، ﻭﺍﻷﺯﻭﺍﺝ ،ﻭﻛﺎﻥ ﺃﻭﱃ ﻢ ﻣِﻦ ﺃﻧﻔﺴﻬﻢ ،ﺭﻣﺘ ﻬ ﻢ ﺍﻟﻌﺮ ﻕ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﶈﺎﺭﺑﺔ ،ﻭﺻﺎﺣﻮﺍ ﻢ ﻣِﻦ ﹸﻛﻞﱢ ﺟﺎﻧﺐ ،ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﴰﱠﺮﻭﺍ ﳍﻢ ﻋﻦ ﺳﺎ ِ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺼ ِﱪ ﻭﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ ﺣﱴ ﻗﻮﻳﺖ ﺍﻟﺸﻮﻛﺔﹸ ،ﻭﺍﺷﺘﺪ ﺍﳉﻨﺎﺡ ،ﻓﺄﺫﻥ ﳍﻢ ﺣﻴﻨﺌﺬ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻭﱂ ﻳﻔﺮِﺿﻪ ﻋﻠﻴﻬﻢ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ﴿ :ﺃﹸ ِﺫ ﹶﻥ ِﻟﱠﻠﺬِﻳ ﻦ ﻳﻘﹶﺎﺗﻠﹸﻮ ﹶﻥ ﺑﹶﺄﻧ ﻬ ﻢ ﹸﻇِﻠﻤﻮﺍ ،ﻭﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺼ ِﺮ ِﻫ ﻢ ﻟ ﹶﻘﺪِﻳ ﺮ﴾ ]ﺍﳊﺞ.[٣٩ : ﻧ ﻭﻗﺪ ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺇﻥ ﻫﺬﺍ ﺍﻹﺫﻥ ﻛﺎﻥ ﲟﻜﺔ ،ﻭﺍﻟﺴﻮﺭﺓ ﻣﻜﻴﺔ ،ﻭﻫﺬﺍ ﻏﻠﻂ ﻟﻮﺟﻮﻩ: ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﻠﱠﻪ ﱂ ﻳﺄﺫﻥ ﲟﻜﺔ ﳍﻢ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻭﻻ ﻛﺎﻥ ﳍﻢ ﺷﻮﻛﺔ ﻳﺘﻤﻜﻨﻮﻥ ﺎ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﲟﻜﺔ. ﻕ ﺍﻵﻳﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﺫﻥ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ،ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ، ﺍﻟﺜﺎﱏ :ﺃﻥ ﺳِﻴﺎ ﻓﺈﻧﻪ ﻗﺎﻝ﴿ :ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸ ﺧ ِﺮﺟﻮﺍ ِﻣ ﻦ ِﺩﻳﺎ ِﺭ ِﻫ ﻢ ِﺑ ﻐﻴ ِﺮ ﺣ ﻖ ﺇﻻ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍﻟﻠﱠﻪ﴾ ]ﺍﳊﺞ[٤٠ : ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﳌﻬﺎﺟﺮﻭﻥ. ﺖﰲ ﺼﻤﻮﹾﺍ ﰲ ﺭﺑ ِﻬ ﻢ﴾ ]ﺍﳊﺞ [١٩ :ﻧ ﺰﹶﻟ ﺼﻤﺎ ِﻥ ﺍ ﺧﺘ ﺍﻟﺜﺎﻟﺚ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻫﺬﹶﺍ ِﻥ ﺧ )(١ ﺍﱠﻟﺬِﻳ ﻦ ﺗﺒﺎ ﺭﺯﻭﺍ ﻳﻮ ﻡ ﺑﺪﺭ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ. ﺏ ﺑﺬﻟﻚ ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻗﺪ ﺧﺎﻃﺒﻬﻢ ﰲ ﺁﺧﺮﻫﺎ ﺑﻘﻮﻟﻪ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ﴾ ،ﻭﺍﳋﻄﺎ ﺱ﴾ ﻓﻤﺸﺘﺮﻙ. ﻛﻠﻪ ﻣﺪﱏ ،ﻓﺄﻣﺎ ﺍﳋﻄﺎﺏ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺐ ﺃﻥ ﺍﻷﻣﺮ ﺍﳋﺎﻣﺲ :ﺃﻧﻪ ﺃﻣﺮ ﻓﻴﻬﺎ ﺑﺎﳉﻬﺎﺩ ﺍﻟﺬﻯ ﻳ ﻌﻢ ﺍﳉﻬﺎ ﺩ ﺑﺎﻟﻴﺪ ﻭﻏﲑﻩ ،ﻭﻻ ﺭﻳ ﺑﺎﳉﻬﺎﺩ ﺍﳌﻄﻠﻖ ﺇﳕﺎ ﻛﺎﻥ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ،ﻓﺄﻣﺎ ﺟﻬﺎ ﺩ ﺍ ﹸ ﳊﺠﺔ ،ﻓﺄﻣﺮ ﺑﻪ ﰲ ﻣﻜﺔ ﺑﻘﻮﻟﻪ﴿ :ﻓﹶﻼ =
ﺧﺼﻤﺎﻥ ﺍﺧﺘﺼﻤﻮﺍ ﰲ ﺭﻢ﴾ ﻧﺰﻟﺖ ﰲ ﲪﺰﺓ ﻭﺻﺎﺣﺒﻴﻪ ،ﻭﻋﺘﺒﺔ ﻭﺻﺎﺣﺒﻴﻪ ﻳﻮﻡ ﺑﺮﺯﻭﺍ ﰲ ﻳﻮﻡ ﺑﺪﺭ. ) (١ﺍﳌﺴﺘﺪﺭﻙ ) (٦٦/٢ﻭﺻﺤﺤﻪ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ.
٤٣ ﺗِ ﻄ ِﻊ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ﻭﺟﺎ ِﻫ ﺪﻫﻢ ِﺑ ِﻪ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ [٥٢ :ﺃﻯ :ﺑﺎﻟﻘﺮﺁﻥ ﴿ ِﺟﻬﺎﺩﹰﺍ ﹶﻛﺒِﲑﹰﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ ،[٥٢ :ﻓﻬﺬﻩ ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﻭﺍﳉﻬﺎﺩ ﻓﻴﻬﺎ ﻫﻮ ﺍﻟﺘﺒﻠﻴﻎﹸ، ﳊﺠﺔ ،ﻭﺃﻣﺎ ﺍﳉﻬﺎ ﺩ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﰲ )ﺳﻮﺭﺓ ﺍﳊﺞ( ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺍﳉﻬﺎ ﺩ ﺑﺎﻟﺴﻴﻒ. ﻭﺟﻬﺎ ﺩ ﺍ ﹸ ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﺍﳊﺎﻛﻢ ﺭﻭﻯ ﰲ )ﻣﺴﺘﺪﺭﻛﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﻣﺴﻠﻢ ﺍﻟﺒﻄِﲔ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻋﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﻗﺎﻝ) :ﳌﺎ ﺧ ﺮ ﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﻣ ﻦ ﻣﻜﱠﺔ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺃﺧﺮﺟﻮﺍ ﻧﺒﻴﻬﻢ ،ﺇﻧﺎ ِ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍ ِﺟﻌﻮ ﹶﻥ ﻟﹶﻴ ﻬِﻠ ﹸﻜﻦ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿ :ﺃﹸ ِﺫ ﹶﻥ )(١ ِﻟﱠﻠﺬِﻳ ﻦ ﻳﻘﹶﺎﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄﻧﻬ ﻢ ﹸﻇِﻠﻤﻮﹾﺍ﴾ ]ﺍﳊﺞ [٣٩ :ﻭﻫﻰ ﺃﻭﻝ ﺁﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﻟﻘﺘﺎﻝ( .ﻭﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺷﺮﻁ )ﺍﻟﺼﺤﻴﺤﲔ( ﻭﺳﻴﺎﻕ ﺍﻟﺴﻮﺭﺓ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻓﻴﻬﺎ ﺍﳌﻜ ﻰ ﻭﺍﳌﺪﱏﱠ ،ﻓﺈﻥ ﻗﺼﺔ ﺇﻟﻘﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺃﹸﻣﻨﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻜﻴﺔ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺽ ﻋﻠﻴﻬﻢ ﺍﻟ ِﻘﺘﺎ ﹶﻝ ﺑﻌ ﺪ ﺫﻟﻚ ﳌﻦ ﻗﺎﺗﻠﻬﻢ ﺩﻭﻥ ﻣﻦ ﱂ ﻳﻘﺎِﺗﻠﹾﻬﻢ ﻓﻘﺎﻝ ﴿ :ﻭﻗﹶﺎِﺗﻠﹸﻮﹾﺍ ﰲ ﰒ ﻓﺮ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﹶﺎِﺗﹸﻠﻮﻧ ﹸﻜ ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ.[١٩٠ : ﲔ ﻛﺎﻓﱠﺔ ،ﻭﻛﺎﻥ ﳏﺮﻣﺎﹰ ،ﰒ ﻣﺄﺫﻭﻧﹰﺎ ﺑﻪ ،ﰒ ﻣﺄﻣﻮﺭﹰﺍ ﺑﻪ ﳌﻦ ﰒ ﻓﺮﺽ ﻋﻠﻴﻬﻢ ﻗﺘﺎ ﹶﻝ ﺍﳌﺸﺮ ِﻛ ﺽ ﺽ ﻋﻴ ٍﻦ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ،ﺃﻭ ﻓﺮ ﺑﺪﺃﻫﻢ ﺑﺎﻟﻘﺘﺎﻝ ،ﰒ ﻣﺄﻣﻮﺭﹰﺍ ﺑﻪ ﳉﻤﻴﻊ ﺍﳌﺸﺮﻛﲔ ﺇﻣﺎ ﻓﺮ ﻛِﻔﺎﻳﺔ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ. ﺽ ﻋﻴﻦ ﺇﻣﺎ ﺑﺎﻟﻘﻠﺐ ،ﻭﺇﻣﺎ ﺑﺎﻟﻠﱢﺴﺎﻥ ،ﻭﺇﻣﺎ ﺑﺎﳌﺎﻝ ،ﻭﺇﻣﺎ ﺲ ﺍﳉﻬﺎ ِﺩ ﻓﺮ ﻭﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺟﻨ ﺑﺎﻟﻴﺪ ،ﻓﻌﻠﻰ ﹸﻛﻞﱢ ﻣﺴﻠﻢ ﺃﻥ ﻳﺠﺎﻫﺪ ﺑﻨﻮﻉ ﻣِﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ. ﺃﻣﺎ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﻔﺲ ،ﻓﻔﺮﺽ ﻛﻔﺎﻳﺔ ،ﻭﺃﻣﺎ ﺍﳉﻬﺎﺩ ﺑﺎﳌﺎﻝ ،ﻓﻔﻰ ﻭﺟﻮﺑ ِﻪ ﻗﻮﻻﻥِ، ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺑﻪ ﻷﻥ ﺍﻷﻣ ﺮ ﺑﺎﳉﻬﺎﺩ ﺑﻪ ﻭﺑﺎﻟﻨﻔﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺍﺀ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ: ﺴﻜﹸ ﻢ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﹶﺫِﻟﻜﹸﻢ ﺧﻴ ﺮ ﱠﻟ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﴿ﺍﻧ ِﻔﺮﻭﹾﺍ ِﺧ ﹶﻔﺎﻓﹰﺎ ﻭِﺛﻘﹶﺎ ﹰﻻ ﻭﺟﺎ ِﻫﺪﻭﹾﺍ ِﺑﹶﺄ ﻣﻮﺍِﻟ ﹸﻜ ﻢ ﻭﹶﺃﻧﻔﹸ ِ ﻛﹸﻨﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ﴾ ]ﺍﻟﺘﻮﺑﺔ.[٤١ : ﻭﻋﻠﱠﻖ ﺍﻟﻨﺠﺎ ﹶﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻪ ،ﻭﻣﻐﻔﺮ ﹶﺓ ﺍﻟﺬﻧﺐ ،ﻭﺩﺧﻮ ﹶﻝ ﺍﳉﻨﺔ ،ﻓﻘﺎﻝ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﷲ ﻭ ﺭﺳﻮِﻟ ِﻪ ﺏ ﹶﺃﻟِﻴ ٍﻢ * ﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎ ِ ﺁ ﻣﻨﻮﹾﺍ ﻫ ﹾﻞ ﹶﺃ ﺩﻟﱡﻜﹸﻢ ﻋﻠﹶﻰ ِﺗﺠﺎ ﺭ ٍﺓ ﺗﻨﺠِﻴﻜﹸﻢ ﻣ ﻦ ﻋﺬﹶﺍ ٍ ﺴﻜﹸﻢ ،ﹶﺫِﻟﻜﹸ ﻢ ﺧﻴ ﺮ ﱠﻟ ﹸﻜ ﻢ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ * ﻳ ﻐ ِﻔ ﺮ َﻭﺗﺠﺎ ِﻫﺪﻭ ﹶﻥ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ِﺑﹶﺄ ﻣﻮﺍِﻟ ﹸﻜ ﻢ ﻭﹶﺃﻧﻔﹸ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٩٥/٤
٤٤ ﺕ ﺤِﺘﻬﺎ ﺍ َﻷﻧﻬﺎ ﺭ ﻭ ﻣﺴﺎ ِﻛ ﻦ ﹶﻃﻴﺒ ﹰﺔ ﰲ ﺟﻨﺎ ِ ﺠﺮِﻯ ِﻣ ﻦ ﺗ ﺕ ﺗ ﹶﻟ ﹸﻜ ﻢ ﹸﺫﻧﻮﺑ ﹸﻜ ﻢ ﻭﻳ ﺪ ِﺧ ﹾﻠ ﹸﻜ ﻢ ﺟﻨﺎ ٍ ﻚ ﺍﻟ ﹶﻔ ﻮﺯ ﺍﻟ ﻌﻈِﻴ ﻢ﴾ ]ﺍﻟﺼﻒ.[١٢-١٠ : ﻋ ﺪﻥٍ ،ﹶﺫِﻟ ﻭﺃﺧﱪ ﺃﻢ ﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ،ﺃﻋﻄﺎﻫﻢ ﻣﺎ ﻳﺤﺒﻮﻥ ﻣِﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻔﺘ ِﺢ ﺍﻟﻘﺮﻳﺐ ﻓﻘﺎﻝ: ﺤﺒﻮﺎ ﰲ ﺍﳉﻬﺎﺩِ ،ﻭﻫﻰ ﺤﺒﻮﻧﻬﺎ﴾ ]ﺍﻟﺼﻒ [١٣ :ﺃﻯ :ﻭﻟﻜﻢ ﺧﺼﻠﺔ ﺃﺧﺮﻯ ﺗ ِ ﴿ﻭﹸﺃ ﺧﺮﻯ ﺗ ِ ﺐ﴾ ]ﺍﻟﺼﻒ.[١٣ : ﺼ ﺮ ﻣ ﻦ ﺍﻟﻠﱠﻪ ﻭﹶﻓﺘ ﺢ ﹶﻗﺮِﻳ ﴿ﻧ ﳉﻨ ﹶﺔ﴾ ]ﺍﻟﺘﻮﺑﺔ: ﺴﻬ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟﻬﻢ ﺑﹶﺄﻥﱠ ﹶﻟﻬﻢ ﺍ ﹶ ﲔ ﹶﺃﻧﻔﹸ ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﴿ﺍ ﺷﺘﺮﻯ ِﻣ ﻦ ﺍﳌﹸ ﺆ ِﻣِﻨ [١١١ﻭﺃﻋﺎﺿﻬﻢ ﻋﻠﻴﻬﺎ ﺍﳉﻨﺔﹶ ،ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﻭﺍﻟﻮﻋﺪ ﻗﺪ ﺃﻭﺩﻋﻪ ﺃﻓﻀ ﹶﻞ ﻛﺘﺒﻪ ﺍﳌﱰﱠﻟﺔ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﻰ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ،ﰒ ﺃﻛﺪ ﺫﻟﻚ ﺑﺈﻋﻼﻣﻬﻢ ﺃﻧﻪ ﻻ ﺃﺣ ﺪ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻨﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﰒ ﺃﻛﺪ ﺫﻟﻚ ﺑﺄﻥ ﺃ ﻣ ﺮﻫﻢ ﺑﺄﻥ ﻳﺴﺘﺒﺸِﺮﻭﺍ ﺑﺒﻴﻌﻬﻢ ﺍﻟﺬﻯ ﻋﺎﻗﺪﻭﻩ ﻋﻠﻴﻪ ،ﰒ ﺃﻋﻠﻤﻬﻢ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻔﻮ ﺯ ﺍﻟﻌﻈﻴ ﻢ. ﻓﻠﻴﺘﺄﻣ ِﻞ ﺍﻟﻌﺎﻗِﺪ ﻣﻊ ﺭﺑﻪ ﻋﻘﺪ ﻫﺬﺍ ﺍﻟﺘﺒﺎﻳ ِﻊ ﻣﺎ ﺃﻋﻈ ﻢ ﺧ ﹶﻄﺮﻩ ﻭﺃﺟﻠﱠﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺕ ﺍﻟﻨﻌﻴﻢ ،ﻭﺍﻟﻔﻮ ﺯ ﺑﺮﺿﺎﻩ ،ﻭﺍﻟﺘﻤﺘﻊ ﺑﺮﺅﻳﺘﻪ ﻫﻨﺎﻙ ،ﻭﺍﻟﺬﻯ ﺟﺮﻯ ﻫﻮ ﺍﳌﺸﺘﺮﻯ ،ﻭﺍﻟﺜﻤﻦ ﺟﻨﺎ ﻑ ﺭﺳﻠﻪ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻴﻪ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺒﺸﺮ ،ﻭﺇﻥ ِﺳ ﹾﻠ ﻌ ﹰﺔ ﻫﺬﺍ ﻋﻠﻰ ﻳﺪﻩ ﻫﺬﺍ ﺍﻟﻌﻘ ﺪ ﺃﺷﺮ ﺐ ﺟﺴﻴ ٍﻢ: ﺖ ﻷَﻣ ٍﺮ ﻋﻈِﻴ ٍﻢ ﻭ ﺧ ﹾﻄ ٍ ﺷ ﹾﺄﻧﻬﺎ ﻟﻘﺪ ﻫﻴﹶﺌ ﻚ ﹶﺃ ﹾﻥ ﺗﺮﻋﻰ ﻣ ﻊ ﺍ ﹶﳍ ﻤ ِﻞ ﺴ ﺖ ﹶﻟﻪ ﻓﹶﺎﺭﺑﺄ ِﺑﻨ ﹾﻔ ِ ﻗﹶـ ﺪ ﻫﻴﺆﻭ ﻙ َﻷﻣـ ٍﺮ ﹶﻟ ﻮ ﹶﻓﻄِـﻨ ﳉﻨ ِﺔ ﺑﺬ ﹸﻝ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﳌﺎﻟﻜﻬﻤﺎ ﺍﻟﺬﻯ ﺍﺷﺘﺮﺍﳘﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻓﻤﺎ ﻣ ﻬﺮ ﺍﶈﺒ ِﺔ ﻭﺍ ﹶ ﺖ ﻓﻴﺴﺘﺎﻣﻬﺎ ﺍﳌﻔﻠﺴﻮﻥ ،ﻭﻻ ﺽ ﺍ ﹸﳌ ﹾﻔﻠِﺲ ﻭ ﺳ ﻮ ِﻡ ﻫﺬﻩ ﺍﻟﺴﻠﻌﺔ ،ﺑﺎﻟﻠﱠ ِﻪ ﻣﺎ ﻫِ ﺰﹶﻟ ﻟﻠِﺠﺒﺎﻥ ﺍﳌﹸﻌ ِﺮ ِ ﺽ ﺴﺮﻭﻥﹶ ،ﻟﻘﺪ ﺃﻗﻴﻤﺖ ﻟﻠﻌﺮﺽ ﰲ ﺳﻮﻕ ﻣﻦ ﻳﺮِﻳﺪ ،ﻓﻠﻢ ﻳﺮ ﺴﺪﺕ ،ﻓﻴﺒﻴ ﻌﻬﺎ ﺑﺎﻟﻨﺴﻴﺌﺔ ﺍﳌﹸ ﻌ ِ ﹶﻛ ﺭﺑﻬﺎ ﳍﺎ ﺑﺜﻤﻦ ﺩﻭﻥ ﺑﺬﻝ ﺍﻟﻨﻔﻮﺱ ،ﻓﺘﺄﺧﺮ ﺍﻟﺒﻄﱠﺎﻟﻮﻥ ،ﻭﻗﺎﻡ ﺍﶈﺒﻮ ﹶﻥ ﻳﻨﺘﻈﺮﻭﻥ ﺃﻳﻬﻢ ﻳﺼﻠﹸﺢ ﺃﻥ ﲔ ﹶﺃ ِﻋ ﺰ ٍﺓ ﻋﻠﹶﻰ ﻳﻜﻮﻥ ﻧﻔﺴﻪ ﺍﻟﺜﻤﻦ ،ﻓﺪﺍﺭﺕ ﺍﻟﺴﻠﻌﺔ ﺑﻴﻨﻬﻢ ،ﻭﻭﻗﻌﺖ ﰲ ﻳﺪ ﴿ﹶﺃ ِﺫﻟﱠ ٍﺔ ﻋﻠﹶﻰ ﺍ ﹸﳌ ﺆ ِﻣِﻨ ﺍﻟﻜﹶﺎِﻓﺮِﻳ ﻦ﴾ ]ﺍﳌﺎﺋﺪﺓ.[٥٤ : ﺱ ﳌﺎ ﹶﻛﺜﹸ ﺮ ﺍﳌﺪﻋﻮﻥ ﻟﻠﻤﺤﺒﺔ ،ﻃﹸﻮِﻟﺒﻮﺍ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺪﻋﻮﻯ ،ﻓﻠﻮ ﻳﻌﻄﻰ ﺍﻟﻨﺎ ﺠﻰ ،ﻓﺘﻨﻮﻉ ﺍﳌﺪﻋﻮﻥ ﰲ ﺍﻟﺸﻬﻮﺩِ ،ﻓﻘﻴﻞ :ﻻ ﺗﺜﺒﺖ ﻫﺬﻩ ﺸِ ﳋِﻠ ﻰ ِﺣ ﺮﹶﻓ ﹶﺔ ﺍﻟ ﺑﺪﻋﻮﺍﻫﻢ ،ﻻﺩﻋﻰ ﺍ ﹶ ﺤِﺒﺒﻜﹸﻢ ﺍﻟﻠﱠﻪ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ،[٣١ : ﺤﺒﻮ ﹶﻥ ﺍﻟﻠﱠﻪ ﻓﹶﺎﺗِﺒﻌﻮﻧِﻰ ﻳ ﺍﻟﺪﻋﻮﻯ ﺇﻻ ﺑِﺒﻴﻨ ٍﺔ ﴿ﹸﻗ ﹾﻞ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺗ ِ ﻉ ﺍﻟﺮﺳﻮﻝ ﰲ ﺃﻓﻌﺎﻟ ِﻪ ﻭﺃﻗﻮﺍﻟ ِﻪ ﻭﻫﺪﻳﻪ ﻭﺃﺧﻼﻗِﻪ ،ﻓﻄﹸﻮِﻟﺒﻮﺍ ﻓﺘﺄﺧﺮ ﺍﳋﻠ ﻖ ﹸﻛﻠﱡﻬﻢ ،ﻭﺛﺒﺖ ﺃﺗﺒﺎ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺒﻴﻨﺔ ،ﻭﻗﻴﻞ :ﻻ ﺗﻘﹶﺒ ﹸﻞ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﺇﻻ ﺑﺘﺰﻛﻴﺔ ﴿ﻳﺠﺎ ِﻫﺪﻭ ﹶﻥ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻭ ﹶﻻ ﻳﺨﺎﻓﹸﻮ ﹶﻥ
٤٥ ﹶﻟ ﻮ ﻣ ﹶﺔ ﹶﻻِﺋ ٍﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ ،[٥٤ :ﻓﺘﺄﺧﺮ ﺃﻛﺜ ﺮ ﺍﳌﺪﻋﲔ ﻟﻠﻤﺤﺒﺔ ،ﻭﻗﺎﻡ ﺍﺎﻫِﺪﻭﻥﹶ ،ﻓﻘﻴﻞ ﳍﻢ :ﺇﻥ ﺱ ﺍﶈﺒﲔ ﻭﺃﻣﻮﺍﳍﻢ ﻟﻴﺴﺖ ﳍﻢ ،ﻓﺴﻠﱠﻤﻮﺍ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺍﺷﺘﺮﻯ ﻣِﻦ ﻧﻔﻮ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﹶﻟﻬﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔﹶ ،ﻭﻋﻘ ﺪ ﺍﻟﺘﺒﺎﻳﻊ ﻳﻮ ِﺟﺐ ﺍﻟﺘﺴﻠﻴ ﻢ ﻣِﻦ ﺍﳉﺎﻧﺒﲔ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﺘﺠﺎ ﺭ ﻋﻈﻤ ﹶﺔ ﺍﳌﺸﺘﺮﻯ ﻭﹶﻗ ﺪ ﺭ ﺍﻟﺜﻤﻦ ،ﻭﺟﻼﻟ ﹶﺔ ﹶﻗ ﺪ ِﺭ ﻣﻦ ﺟﺮﻯ ﻋﻘ ﺪ ﺍﻟﺘﺒﺎﻳﻊ ﻋﻠﻰ ﻳﺪﻳﻪ، ﺖ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ،ﻋﺮﻓﹸﻮﺍ ﺃﻥ ﻟﻠﺴﻠﻌﺔ ﻗﺪﺭﹰﺍ ﻭﺷﺄﻧﹰﺎ ﻟﻴﺲ ﻟِﻐﲑﻫﺎ ﻭﻣِﻘﺪﺍ ﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﺃﹸﹾﺛِﺒ ﺲ ﺩﺭﺍ ِﻫ ﻢ ﺨ ٍ ﻣﻦ ﺍﻟﺴﻠﻊ ،ﻓﺮﺃﻭﺍ ﻣِﻦ ﺍﳋﹸﺴﺮﺍﻥ ﺍﻟﺒـﻴﻦ ﻭﺍﻟ ﻐﺒ ِﻦ ﺍﻟﻔﺎﺣﺶ ﺃﻥ ﻳﺒﻴﻌﻮﻫﺎ ﺑﺜﻤﻦ ﺑ ﻣﻌﺪﻭﺩﺓ ،ﺗﺬﻫﺐ ﻟ ﱠﺬﺗﻬﺎ ﻭﺷﻬﻮﺗﻬﺎ ،ﻭﺗﺒﻘﻰ ﺗِﺒ ﻌﺘﻬﺎ ﻭﺣﺴ ﺮﺗﻬﺎ ،ﻓﺈﻥ ﻓﺎﻋﻞ ﺫﻟﻚ ﻣﻌﺪﻭﺩ ﰲ ﲨﻠﺔ ﺍﻟﺴﻔﻬﺎﺀ ،ﻓﻌﻘﺪﻭﺍ ﻣﻊ ﺍﳌﺸﺘﺮﻯ ﺑﻴﻌ ﹶﺔ ﺍﻟﺮﺿﻮﺍﻥ ﺭﺿ ﻰ ﻭﺍﺧﺘﻴﺎﺭﹰﺍ ﻣِﻦ ﻏﲑ ﺛﺒﻮﺕ ﺧﻴﺎﺭ، ﺴﺘ ِﻘﻴﹸﻠﻚ ،ﻓﻠﻤﺎ ﱠﰎ ﺍﻟﻌﻘﺪ ،ﻭﺳﻠﱠﻤﻮﺍ ﺍﳌﺒﻴﻊ ،ﻗﻴﻞ ﳍﻢ :ﻗﺪ ﺻﺎﺭﺕ ﻚ ﻭﻻ ﻧ ﻭﻗﺎﻟﻮﺍ :ﻭﺍﷲ ﻻ ﻧﻘِﻴﹸﻠ ﻑ ﺃﻣﻮﺍﻟﻜﻢ ﺃﻧﻔﹸﺴﻜﻢ ﻭﺃﻣﻮﺍﻟﹸﻜﻢ ﻟﻨﺎ ،ﻭﺍﻵﻥ ﻓﻘﺪ ﺭﺩﺩﻧﺎﻫﺎ ﻋﻠﻴﻜﻢ ﺃﻭﻓ ﺮ ﻣﺎ ﻛﺎﻧﺖ ﻭﺃﺿﻌﺎ ﺴﺒ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﹸﻗِﺘﻠﹸﻮﹾﺍ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹶﺃ ﻣﻮﺍﺗﹰﺎ ﺑ ﹾﻞ ﹶﺃ ﺣﻴﺎ ٌﺀ ِﻋﻨ ﺪ ﺭﺑ ِﻬ ﻢ ﻳ ﺮ ﺯﻗﹸﻮ ﹶﻥ﴾ ]ﺁﻝ ﺤ ﻣﻌﻬﺎ ﴿ ﻭ ﹶﻻ ﺗ ﻋﻤﺮﺍﻥ ،[١٦٩ :ﱂ ﻧﺒﺘﻊ ﻣﻨﻜﻢ ﻧﻔﻮﺳﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻃﻠﺒﹰﺎ ﻟﻠﺮﺑﺢ ﻋﻠﻴﻜﻢ ،ﺑﻞ ﻟِﻴﻈﻬﺮ ﺃﺛ ﺮ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ ﰲ ﻗﺒﻮﻝ ﺍﳌﻌﻴﺐ ﻭﺍﻹﻋﻄﺎﺀ ﻋﻠﻴﻪ ﺃﺟ ﱠﻞ ﺍﻷﲦﺎﻥ ،ﰒ ﲨﻌﻨﺎ ﻟﻜﻢ ﺑﲔ ﺍﻟﺜﻤﻦ ﻭﺍﳌﺜ ﻤ ِﻦ .ﺗﺄﻣﻞ ﻗﺼ ﹶﺔ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ )ﻭﻗﺪ ﺍﺷﺘﺮﻯ ﻣﻨﻪ ج ﺑﻌﲑﻩ ،ﱠﰒ ﻭﻓﱠﺎ ﻩ ﺍﻟﹶﺜ ﻤ ﻦ ﻭﺯﺍ ﺩﻩ، ﱮ ج ﰲ ﻭﻗﻌ ِﺔ ﹸﺃﺣﺪ ،ﻓﺬﻛﱠﺮﻩ ﺬﺍ ﺍﻟﻔﻌ ِﻞ ﻭ ﺭ ﺩ ﻋﻠﻴﻪ ﺍﻟﺒﻌﲑ() (١ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻗﺪ ﻗﹸِﺘ ﹶﻞ ﻣﻊ ﺍﻟﻨ ﺣﺎ ﹶﻝ ﺃﺑﻴﻪ ﻣﻊ ﺍﻟﻠﱠﻪ ،ﻭﺃﺧﱪﻩ )ﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﺃﺣﻴﺎﻩ ،ﻭﻛﻠﱠﻤ ﻪ ِﻛﻔﹶﺎﺣﹰﺎ ﻭﻗﹶﺎ ﹶﻝ :ﻳﺎ ﻋﺒﺪِﻯ ﺗ ﻤ ﻦ ﻋﹶﻠ ﻰ() ،(٢ﻓﺴﺒﺤﺎﻥ ﻣ ﻦ ﻋﻈﹸ ﻢ ﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ﺃﻥ ﻳﺤﻴﻂ ﺑﻪ ﻋﻠ ﻢ ﺍﳋﻼﺋﻖ ،ﻓﻘﺪ ﺃﻋﻄﻰ ﺍﻟﺴﻠﻌﺔﹶ ،ﻭﺃﻋﻄﻰ ﺍﻟﺜﻤﻦ ،ﻭﻭﻓﱠ ﻖ ﻟﺘﻜﻤﻴ ِﻞ ﺍﻟﻌﻘﺪ ،ﻭﻗﺒﻞ ﺍﳌﺒﻴ ﻊ ﻋﻠﻰ ﻋﻴﺒﻪ ،ﻭﺃﻋﺎﺽ ﻋﻠﻴﻪ ﺃﺟ ﱠﻞ ﺍﻷﲦﺎﻥﹶ ،ﻭﺍﺷﺘﺮﻯ ﻋﺒﺪ ﻩ ﻣﻦ ﻧﻔﺴﻪ ﲟﺎﻟﻪ ،ﻭﲨﻊ ﻟﻪ ﺑﲔ ﺍﻟﺜﱠ ﻤ ِﻦ ﻭﺍ ﹸﳌﹶﺜ ﻤﻦِ ،ﻭﺃﺛﲎ ﻋﻠﻴﻪ ،ﻭﻣﺪﺣﻪ ﺬﺍ ﺍﻟﻌﻘﺪ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻯ ﻭﻓﱠﻘﻪ ﻟﻪ ،ﻭﺷﺎﺀﻩ ﻣﻨﻪ. ﻼ ﻕ ﻓﹶﺎ ﹾﻃ ِﻮ ﺍ ﹶﳌﺮﺍ ِﺣ ﹶ ﺸ ﻮ ِ ﻚ ﺣﺎﺩِﻯ ﺍﻟ ﺖ ﺫﹶﺍ ِﻫ ﻤ ٍﺔ ﹶﻓﻘﹶـ ﺪ ﺣﺪﺍ ِﺑ ﻼ ِﺇ ﹾﻥ ﻛﹸﻨ ﻓﹶﺤﻴـ ﻬ ﹶ ﻼ ﻚ ﹶﺃﹾﻟ ﹶﻔﹰﺎ ﹶﻛﻮﺍ ِﻣ ﹶ ﻭﻗﻞ ﳌﻨﺎﺩﻱ ﺟﺒﻬﻢ ﻭﺭﺿــﺎﻫﻢ ِﺇﺫﹶﺍ ﻣـﺎ ﺩﻋﺎ ﻟـﺒﻴ ﻼ ﻼ ِﻝ ﻋ ﺪ ﹶﻥ ﺣﻮﺍﺋِــ ﹶ ﱃ ﺍ َﻷ ﹾﻃ ﹶ ﺕ ِﺇ ﹶ ﻭﻻ ﺗﻨﻈﺮ ﺍﻷﻃﻼﻝ ﻣﻦ ﺩﻭﻢ ﻓﺈﻥ ﻧ ﹶﻈ ﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (٣٠١٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (١٩٠ﻭ ).(٢٨٠٠ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٨٦/١ﰲ ﺍﻹﳝﺎﻥ.
٤٦ ﻼ ﻚ ﺣﺎ ِﻣ ﹶ ﻕ ﻳ ﹾﻜﻔِﻴ ﻭﻻ ﺗﻨﻈﺮ ﺑﺎﻟﺴﲑ ﺭﻓﻘﺔ ﻗﺎﻋـــﺪ ﻭ ﺩﻋـ ﻪ ﻓﺈﻥ ﺍﻟﺸـ ﻮ ﻼ ﺼِﺒﺢ ﻭﺍﺻِـ ﹶ ﳊﺐ ﺗ ﻭﺧﺬ ﻣﻨﻬﻢ ﺯﺍﺩﹰﺍ ﺇﻟﻴﻬﻢ ﻭﺳـﺮ ﻋﻠﻰ ﹶﻃﺮِﻳ ﻖ ﺍ ﹸﳍﺪﻯ ﻭﺍ ﹸ ﻼ ﻚ ﻓﹶﺎﻟ ﱢﺬﻛﹾـﺮﻯ ﺗﻌِﻴﺪﻙ ﻋﺎﻣِـ ﹶ ﻭﺃﺣﻲ ﺑﺬﻛﺮﺍﻫـﻢ ﺷﺮﺍﻙ ﺇﺫﺍ ﺩﻧﺖ ِﺭﻛﹶﺎﺑ ﻼ ﺻ ﹶﻞ ﻓﹶﺎﺑﻐِﻰ ﺍ ﹶﳌﻨﺎﻫِـ ﹶ ﻚ ِﻭ ﺭﺩ ﺍﻟ ﻮ ﻼ ﹶﻝ ﹶﻓﻘﹸـ ﹾﻞ ﹶﻟﻬﺎ ﹶﺃﻣﺎ ﻣ ِ ﻭِﺇﻣﺎ ﺗﺨــﺎﹶﻓ ﻦ ﺍﻟ ﹶﻜ ﹶ ﻼ ﺲ ﺍ ﹶﳌﺸﺎ ِﻋ ﹶ ﻚ ﹶﻟﻴ ﺴﹰﺎ ِﻣ ﻦ ﻧﻮﺭِﻫ ﻢ ﹸﺛﻢِ ﺳ ﺮ ِﺑ ِﻪ ﻓﹶـﻨﻮ ﺭﻫﻢ ﻳﻬـﺪِﻳ ﻭﺧـ ﹾﺬ ﹶﻗﺒ ﻼ ﺖ ﻗﹶﺎِﺋ ﹶ ﻭ ﺣ ﻲ ﻋﻠﹶﻰ ﻭﺍﺩِﻯ ﺍ َﻷﺭﺍ ِﻙ ﹶﻓﻘِـ ﹾﻞ ِﺑ ِﻪ ﻋﺴــﺎ ﻙ ﺗﺮﺍﻫﻢ ﹶﺛ ﻢ ِﺇ ﹾﻥ ﻛﹸﻨ ﻼ ﺖ ﺳـﺎِﺋ ﹶ ﻑ ﺍﻟـ ـﺄ ِﺣﺒ ِﺔ ﻓﹶﺎ ﹾﻃﹸﻠﺒ ﻬ ﻢ ِﺇﺫﹶﺍ ﻛﹸﻨ ﻭﺇِﻻ ﹶﻓﻔِﻰ ﻧ ﻌﻤﺎ ﹶﻥ ِﻋﻨﺪِﻯ ﻣ ﻌﺮ ﻼ ﲎ ﻳﺎ ﻭﻳ ﺢ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻏﹶﺎﻓِـ ﹶ ﺖ ﹶﻓ ِﻤ ﻭﺇِﻻ ﻓﹶﻔﻰ ﺟ ﻤ ٍِﻊ ِﺑﹶﻠﻴﹶﻠﺘِــ ِﻪ ﹶﻓِﺈ ﹾﻥ ﺗ ﹸﻔ ﺖ ﻧﺎ ِﺯ ﹶﻻ ﻚ ﺍﻷُﻭﻟﹶﻰ ِﺑﻬﺎ ﻛﹸﻨ ﺕ ﻋــ ﺪ ٍﻥ ﹶﻓِﺈﻧﻬﺎ ﻣﻨﺎ ِﺯﻟﹸــ ﻭ ﺣ ﻲ ﻋﻠﹶﻰ ﺟﻨﺎ ِ ﻼ ِﻝ ﺗﺒﻜِﻰ ﺍ ﹶﳌﻨـﺎ ِﺯ ﹶﻻ ﺖ ﻋﻠﹶﻰ ﺍ َﻷ ﹾﻃ ﹶ ﻭﻟﻜِﻦ ﺳﺒﺎ ﻙ ﺍﻟﻜﹶﺎ ِﺷﺤﻮ ﹶﻥ َﻷ ﺟ ِﻞ ﺫﺍ ﻭﹶﻗ ﹾﻔ ﺖ ﺑﺎ ِﺫ ﹶﻻ ﺲ ِﺇ ﹾﻥ ﻛﹸﻨ ﺠ ﺪ ﺑِﺎﻟﻨ ﹾﻔ ِ ﺨﻠﹸﻮ ِﺩ ﹶﻓ ﺠﻨـ ِﺔ ﺍﻟـ ـ ﻭﺣ ﻲ ﻋﻠﹶﻰ ﻳ ﻮ ِﻡ ﺍ ﹶﳌﺰِﻳ ِﺪ ِﺑ ﺖ ﻣﻨـــﺎ ِﺯ ﹶﻻ ﺴ ﺕ ﹶﻓﻤﺎ ِﺑﻬـﺎ ﻣﻘِﻴ ﹲﻞ ﻭﺟﺎ ِﻭ ﺯﻫﺎ ﹶﻓﹶﻠﻴ ﹶﻓ ﺪ ﻋﻬﺎ ﺭﺳﻮﻣﹰﺎ ﺩﺍ ِﺭﺳﺎ ٍ ﻼ ﳋ ﹾﻠ ِﻖ ﻗﹶﺎﺗِـــ ﹶ ﳋ ﹾﻠﻖ ﹶﻛ ﻢ ِﺑﻬﺎ ﹶﻗﺘِﻴ ﹲﻞ ﻭ ﹶﻛ ﻢ ﻓِﻴﻬﺎ ِﻟﺬﹶﺍ ﺍ ﹶ ﺖ ﻳﻨﺘﺎﺑﻬﺎ ﺍ ﹶ ﺭﺳﻮﻣﹰﺎ ﻋ ﹶﻔ ﻼ ﻭ ﺧ ﹾﺬ ﻳ ﻤﻨ ﹰﺔ ﻋﻨﻬﺎ ﻋﻠﹶﻰ ﺍ ﹶﳌﻨ ﻬ ِﺞ ﺍﻟﱠـﺬِﻯ ﻋﹶﻠﻴ ِﻪ ﺳـﺮﻯ ﻭ ﹾﻓﺪ ﺍ َﻷ ِﺣﺒ ِﺔ ﺁﻫِـــ ﹶ ﺼﺒ ِﺮ ﺳﺎ ﻋ ﹰﺔ ﹶﻓﻌِـﻨ ﺪ ﺍﻟﱢﻠﻘﹶـﺎ ﺫﹶﺍ ﺍﻟﻜﹶـ ﺪ ﻳﺼﺒ ﺢ ﺯﺍﺋِﻼ ﻭﹸﻗ ﹾﻞ ﺳﺎ ِﻋﺪِﻯ ﻳﺎ ﻧ ﹾﻔﺲ ﺑِﺎﻟ ﺼِﺒﺢ ﺫﹸﻭ ﺍ َﻷ ﺣﺰﺍ ِﻥ ﹶﻓ ﺮﺣﺎ ﹶﻥ ﺟـﺎﺫِﻻ ﹶﻓﻤـﺎ ﻫِـ ﻰ ﺇِﻻ ﺳـﺎ ﻋ ﹲﺔ ﹸﺛﻢ ﺗﻨ ﹶﻘﻀِﻰ ﻭﻳ ﺱ ﺍﻷﺑﻴﺔ ،ﻭﺍﳍِﻤ ﻢ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﺃﲰﻊ ﻟﻘﺪ ﺣﺮﻙ ﺍﻟﺪﺍﻋﻰ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﺇﱃ ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﺍﻟﻨﻔﻮ ﻉ ﺇﱃ ﻣﻨﺎﺩﻯ ﺍﻹﳝﺎﻥ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﹸﺃ ﹸﺫ ﹲﻥ ﻭﺍﻋﻴﺔ ،ﻭﺃﲰﻊ ﺍﻟﻠﱠﻪ ﻣﻦ ﻛﺎﻥ ﺣﻴﺎﹰ ،ﻓﻬﺰﻩ ﺍﻟﺴﻤﺎ ﻣﻨﺎﺯﻝ ﺍﻷﺑﺮﺍﺭ ،ﻭﺣﺪﺍ ﺑﻪ ﰲ ﻃﺮﻳﻖ ﺳﲑﻩ ،ﻓﻤﺎ ﺣﻄﱠﺖ ﺑﻪ ﺭِﺣﺎﻟﹸﻪ ﺇﻻ ﺑﺪﺍﺭ ﺍﻟ ﹶﻘﺮﺍ ِﺭ ﹶﻓﻘﹶﺎ ﹶﻝ: ﺼﺪِﻳ ﻖ ِﺑﺮﺳﻠﻰ ﺃﹶﻥ ﺃﹸ ﺭ ِﺟ ﻌﻪ ﺨ ِﺮﺟﻪِ ﺇﻻﱠ ِﺇﳝﺎ ﹲﻥ ﺑِﻰ ،ﻭﺗ ﺝ ﰲ ﺳﺒِﻴِﻠ ِﻪ ﹶﻻ ﻳ ﺏ ﺍﻟﻠﱠﻪ ِﻟ ﻤ ﻦ ﺧ ﺮ )ﺍﻧﺘ ﺪ ﻒ ِﺑﻤﺎ ﻧﺎ ﹶﻝ ﻣ ﻦ ﹶﺃ ﺟ ٍﺮ ﹶﺃ ﻭ ﹶﻏﻨِﻴ ﻤ ٍﺔ ﹶﺃ ﻭ ﺃﹸ ﺩ ِﺧﹶﻠﻪ ﺍﳉﻨﺔﹶ ،ﻭﻟ ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﺃ ﺷﻖ ﻋﻠﹶﻰ ﹸﺃ ﻣﺘِﻰ ﻣﺎ ﹶﻗ ﻌ ﺪﺕ ﺧ ﹾﻠ ﺳ ِﺮﻳﺔٍ ،ﻭﻟﹶﻮ ِﺩ ﺩﺕ ﹶﺃﻧﻰ ﺃﹸ ﹾﻗﺘﻞﹸ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﹸﺛﻢ ﹸﺃ ﺣﻴﺎ ،ﹸﺛﻢ ﹸﺃ ﹾﻗﺘﻞﹸ ،ﹸﺛﻢ ﹸﺃ ﺣﻴﺎ ،ﹸﺛﻢ ﹸﺃ ﹾﻗﺘﻞ().(١ ﺕ ﺍﻟﻠﱠﻪ ﹶﻻ ﻳ ﹾﻔﺘﺮ ﺖ ﺑﺂﻳﺎ ِ ﻭﻗﺎﻝ ) :ﻣﹶﺜﻞﹸ ﺍ ﹸﳌﺠﺎ ِﻫ ِﺪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹶﻛ ﻤﹶﺜ ِﻞ ﺍﻟﺼﺎِﺋ ِﻢ ﺍﻟﻘﹶﺎِﺋ ِﻢ ﺍﻟﻘﹶﺎِﻧ ِ ﺻﻼﹶﺓ ﺣﺘﻰ ﻳﺮﺟ ﻊ ﺍ ﹸﳌﺠﺎ ِﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﻭﺗﻮﻛﱠ ﹶﻞ ﺍﻟﻠﱠﻪ ِﻟ ﹾﻠ ﻤﺠﺎ ِﻫ ِﺪ ﰲ ﺳﺒِﻴِﻠ ِﻪ ﺻﻴﺎ ٍﻡ ﻭ ﹶﻻ ِﻣ ﻦ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦ ،٥/٦ﰲ ﺍﳉﻬﺎﺩ.
٤٧ ﳉﻨﺔﹶ ،ﹶﺃ ﻭ ﻳ ﺮ ِﺟ ﻌﻪ ﺳﺎﻟِﻤﹰﺎ ﻣ ﻊ ﹶﺃ ﺟ ٍﺮ ﺃﹶﻭ ﹶﻏﻨِﻴﻤ ٍﺔ().(١ ِﺑﹶﺄ ﹾﻥ ﻳﺘ ﻮﻓﱠﺎ ﻩ ﹶﺃ ﹾﻥ ﻳ ﺪ ِﺧﹶﻠﻪ ﺍ ﹶ ﻭﻗﺎﻝ ) :ﹶﻏ ﺪ ﻭ ﹲﺓ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹶﺃ ﻭ ﺭ ﻭ ﺣ ﹲﺔ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺎﻓﻴﻬﺎ().(٢ ﺝ ﻣﺠﺎﻫِﺪﹰﺍ ﰲ ﻭﻗﺎﻝ ﻓﻴﻤﺎ ﻳﺮﻭﻯ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ) :ﹶﺃﻳﻤﺎ ﻋﺒ ٍﺪ ِﻣ ﻦ ِﻋﺒﺎﺩِﻯ ﺧ ﺮ ﺏ ِﻣ ﻦ ﹶﺃ ﺟ ٍﺮ ﺃﻭ ﹶﻏﻨِﻴ ﻤﺔٍ، ﺿ ِﻤﻨﺖ ﻟ ﻪ ﹶﺃ ﹾﻥ ﹸﺃﺭﺟﻌﻪ ِﺇ ﹾﻥ ﹶﺃ ﺭ ﺟ ﻌﺘﻪِ ﺑﻤﺎ ﺃﺻﺎ ﺳﺒِﻴﻠﻰ ﺍﺑﺘِﻐﺎ َﺀ ﻣ ﺮﺿﺎﺗﻰ ، )(٣ ﻀﺘﻪ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻏ ِﻔ ﺮ ﻟﻪ ﻭﹶﺃ ﺭ ﺣ ﻤﻪ ﻭﺃﹸ ﺩ ِﺧﹶﻠﻪ ﺍ ﹶ ﻭِﺇ ﹾﻥ ﹶﻗﺒ ﳉﻨ ﹶﺔ( . ﳉﻨ ِﺔ ﺏﺍﹶ ﺏ ِﻣ ﻦ ﹶﺃﺑﻮﺍ ِ ﳉﻬﺎ ﺩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺑﺎ ﻭﻗﺎﻝ) :ﺟﺎ ِﻫﺪﻭﺍ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻓﺈ ﱠﻥ ﺍ ِ ﻳﻨﺠِﻰ ﺍﻟﻠﱠﻪ ﺑﻪ ِﻣ ﻦ ﺍﳍ ﻢ ﻭﺍﻟ ﻐ ﻢ().(٤ ﺾ ﺖ ﰲ ﺭﺑ ِ ﻭﻗﺎﻝ) :ﹶﺃﻧﺎ ﺯﻋﻴ ﻢ ﻭﺍﻟﺰﻋﻴ ﻢ ﺍﳊﹶﻤﻴﻞﹸ ِﻟ ﻤ ﻦ ﺁ ﻣ ﻦ ﰉ ،ﻭﹶﺃ ﺳﹶﻠ ﻢ ﻭﻫﺎ ﺟ ﺮ ﺑﺒﻴ ٍ ﳉﻨﺔِ ،ﻭﹶﺃﻧﺎ ﺯﻋِﻴ ﻢ ِﻟ ﻤ ﻦ ﺁ ﻣ ﻦ ﺑِﻰ ﻭﹶﺃ ﺳﹶﻠﻢ ،ﻭﺟﺎ ﻫ ﺪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻂﺍﹶ ﺖ ﰲ ﻭ ﺳ ِ ﳉﻨﺔِ ،ﻭِﺑﺒﻴ ٍ ﺍﹶ ﳉﻨﺔِ ،ﻣ ﻦ ﹶﻓ ﻌ ﹶﻞ ﻑﺍﹶ ﺖ ﰲ ﹶﺃ ﻋﻠﹶﻰ ﻏﹸ ﺮ ِ ﳉﻨﺔِ ،ﻭِﺑﺒﻴ ٍ ﻂﺍﹶ ﺖ ﰲ ﻭ ﺳ ِ ﳉﻨﺔِ ،ﻭِﺑﺒﻴ ٍ ﺾﺍﹶ ﺖ ﰲ ﺭﺑ ِ ِﺑﺒﻴ ٍ )(٥ ﺸ ﺮ ﻣ ﻬﺮﺑﹰﺎ ﻳﻤﻮ ﺕ ﺣﻴﺚﹸ ﺷﺎ َﺀ ﹶﺃ ﹾﻥ ﳝﻮﺕ( . ﺨﻴ ِﺮ ﻣ ﹾﻄﻠﹶﺒﺎﹰ ،ﻭﻻ ِﻣ ﻦ ﺍﻟ ﻉ ِﻟ ﹾﻠ ﹶﺫِﻟﻚ ،ﻟﹶﻢ ﻳ ﺪ ﺖ ﹶﻟﻪ ﺍ ﹶ ﻕ ﻧﺎﻗﺔٍ ،ﻭ ﺟﺒ ﺴِﻠ ٍﻢ ﻓﹸﻮﺍ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ﰲ ﺳﺒﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻣﻦ ﺭﺟﻞ ﻣ ﳉﻨﺔ().(٦ ﳉﻨ ِﺔ ﻣِﺎﹶﺋ ﹶﺔ ﺩﺭﺟ ٍﺔ ﺃ ﻋ ﺪﻫﺎ ﺍﻟﻠﱠﻪ ﻟﻠﻤﺠﺎ ِﻫﺪِﻳ ﻦ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻣﺎ ﺑﻴ ﻦ ﹸﻛﻞﱢ ﻭﻗﺎ ﹶﻝِ) :ﺇﻥﱠ ﰲ ﺍ ﹶ ﳉﻨ ِﺔ ﺴﻤﺎ ِﺀ ﻭﺍﻷ ﺭﺽِ ،ﻓﹶﺈﺫﹶﺍ ﺳﹶﺄﹾﻟﺘﻢ ﺍﻟﻠﱠﻪ ﻓﺎ ﺳﹶﺄﻟﹸﻮ ﻩ ﺍﻟ ِﻔ ﺮ ﺩ ﻭﺱ ،ﻓﺈﻧ ﻪ ﹶﺃ ﻭ ﺳﻂﹸ ﺍ ﹶ ﺩ ﺭ ﺟﺘﻴ ِﻦ ﹶﻛﻤﺎ ﺑﻴ ﻦ ﺍﻟ )(٧ ﺠﺮ ﺃﹶﺎ ﺭ ﺍ ﹶ ﳉﻨﺔِ ،ﻭﹶﻓ ﻮﹶﻗﻪ ﻋ ﺮﺵ ﺍﻟ ﺮ ﺣﻤﻦ ،ﻭ ِﻣﻨﻪ ﺗ ﹶﻔ ﻭﹶﺃ ﻋﻠﹶﻰ ﺍ ﹶ ﳉﻨ ِﺔ( . ﺖ ﺤ ﻤ ٍﺪ ﺭﺳﻮﻻﹰ ،ﻭ ﺟﺒ ﻭﻗﺎﻝ ﻷﰉ ﺳﻌﻴﺪ ) :ﻣ ﻦ ﺭﺿ ﻰ ﺑﺎﻟﻠﱠ ِﻪ ﺭﺑﺎﹰ ،ﻭﺑﺎﻹﺳﻼ ِﻡ ﺩِﻳﻨﺎﹰ ،ﻭِﺑﻤ ﳉﻨﺔ( ،ﻓﻌﺠﺐ ﳍﺎ ﺃﺑﻮ ﺳﻌﻴﺪٍ ،ﻓﻘﺎﻝ :ﹶﺃ ِﻋ ﺪﻫﺎ ﻋﻠ ﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﹶﻓ ﹶﻔﻌﻞ ،ﰒ ﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﹶﻟﻪ ﺍ ﹶ ﳉﻨ ِﺔ ﻣﺎ ﺑﻴ ﻦ ﹸﻛﻞﱢ ﺩ ﺭ ﺟﺘﻴ ِﻦ ﹶﻛﻤﺎ ﺑﻴ ﻦ ﺍﻟﻠﱠﻪ ج) :ﻭﹸﺃ ﺧﺮﻯ ﻳ ﺮﹶﻓﻊ ﺍﻟﻠﱠﻪ ﺎ ﺍﻟ ﻌﺒ ﺪ ﻣِﺎﹶﺋ ﹶﺔ ﺩ ﺭ ﺟ ٍﺔ ﰲ ﺍ ﹶ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١١/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺃﺧﺮﺝ ﺍﻟﻨﺴﺎﺋﻲ ) (١٨/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٣١٤/٥ﻭ ٣١٦ﻭ ٣١٩ﻭ ٣٢٦ﻭ (٣٣٠ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٤ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ) (٢١/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ) (٢١/٦ﰲ ﺍﳉﻬﺎﺩ ) (٦ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٤١ﰲ ﺍﳉﻬﺎﺩ. ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٠ ،٩/٦ﰲ ﺍﳉﻬﺎﺩ.
٤٨ ﳉﻬﺎ ﺩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ().(١ ﺽ( ،ﻗﺎﻝ :ﻭﻣﺎ ﻫﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ) :ﺍ ِ ﺴﻤﺎ ِﺀ ﻭﺍﻷ ﺭ ِ ﺍﻟ ﻯ ﹸﻓ ﹸﻞ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﹶﺃﻧ ﹶﻔ ﻖ ﺯ ﻭ ﺟﻴ ِﻦ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﺩﻋﺎ ﻩ ﺧ ﺰﻧﺔﹸ ﺍﳉﻨ ِﺔ ﹸﻛﻞﱡ ﺧ ﺰﻧ ِﺔ ﺑﺎﺏٍ ،ﹶﺃ ﳉﻬﺎﺩِ، ﺏ ﺍﻟﺼﻼﺓِ ،ﻭﻣ ﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺃﻫﻞ ﺍ ِ ﻫﹸﻠﻢ ،ﻓﻤ ﻦ ﻛﺎ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟﺼﻼﺓِ ،ﺩِ ﻋ ﻰ ِﻣ ﻦ ﺑﺎ ِ ﺼ ﺪﹶﻗﺔِ ،ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﺏ ﺍﻟ ﺼ ﺪﹶﻗﺔِ ،ﺩِ ﻋ ﻰ ِﻣ ﻦ ﺑﺎ ِ ﳉﻬﺎﺩ ،ﻭ ﻣ ﻦ ﻛﺎ ﹶﻥ ِﻣ ﻦ ﺃ ﻫ ِﻞ ﺍﻟ ﺏﺍِ ﺩِ ﻋ ﻰ ِﻣ ﻦ ﺑﺎ ِ ﺼﻴﺎﻡِ ،ﺩﻋ ﻰ ِﻣ ﻦ ﺑﺎ ِ ﺖ ﻭﹸﺃﻣﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺏ ﺍﻟ ﺮﻳﺎ ِﻥ( ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺑﺄﰉ ﹶﺃﻧ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ﺏ ﻚ ﺍ َﻷﺑﻮﺍ ِ ﺿﺮﻭ ﺭﺓٍ ،ﹶﻓ ﻬ ﹾﻞ ﻳ ﺪﻋﻰ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ِﺗ ﹾﻠ ﺏ ِﻣ ﻦ ﻚ ﺍ َﻷﺑﻮﺍ ِ ﻣﺎ ﻋﻠﹶﻰ ﻣ ﻦ ﺩِ ﻋ ﻰ ِﻣ ﻦ ِﺗ ﹾﻠ )(٢ ﹸﻛﱢﻠﻬﺎ؟ ﻗﺎﻝ) :ﻧ ﻌ ﻢ ﻭﺃﺭﺟﻮ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ِﻣﻨﻬﻢ( . ﺴ ِﻪ ﺴﺒﻌﻤﺎﺋﺔٍ ،ﻭ ﻣ ﻦ ﹶﺃﻧ ﹶﻔ ﻖ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﺿﹶﻠ ﹰﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﹶﻓِﺒ ﻭﻗﺎ ﹶﻝ ) :ﻣ ﻦ ﹶﺃﻧ ﹶﻔ ﻖ ﻧ ﹶﻔ ﹶﻘ ﹰﺔ ﻓﹶﺎ ِ ﺸ ِﺮ ﺃ ﻣﺜﹶﺎِﻟﻬﺎ ،ﻭﺍﻟﺼ ﻮ ﻡ ﺟﻨ ﹲﺔ ﻣﺎ ﺴﻨﺔﹸ ِﺑ ﻌ ﳊ ﻁ ﺍﻷﺫﹶﻯ ﻋ ﻦ ﹶﻃﺮِﻳﻖٍ ،ﻓﺎ ﹶ ﻀﹰﺎ ﹶﺃ ﻭ ﹶﺃﻣﺎ ﹶ ﻭﹶﺃ ﻫِﻠﻪِ ،ﻭﻋﺎ ﺩ ﻣﺮِﻳ ﺨ ِﺮ ﹾﻗﻬﺎ ،ﻭ ﻣ ِﻦ ﺍﺑﺘﻼﹶﻩ ﺍﻟﻠﱠﻪ ﰲ ﺟ ﹶﻟ ﻢ ﻳ ﺴ ِﺪ ِﻩ ﹶﻓﻬ ﻮ ﹶﻟﻪِ ﺣﻄﱠﺔﹸ().(٣ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﻣﺎﺟﻪ ﻋﻨﻪ ) :ﻣ ﻦ ﹶﺃ ﺭ ﺳ ﹶﻞ ِﺑﻨ ﹶﻔ ﹶﻘ ٍﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﻗﹶﺎ ﻡ ﰲ ﺑﻴِﺘ ِﻪ ﹶﻓﹶﻠﻪِ ﺑ ﹸﻜﻞﱢ ﺴ ِﻪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﻧ ﹶﻔ ﻖ ﰲ ﻭ ﺟ ِﻬ ِﻪ ﹶﺫِﻟﻚ ،ﹶﻓﹶﻠﻪِ ﺑ ﹸﻜﻞﱢ ِﺩ ﺭ ﻫ ٍﻢ ﺳﺒﻌﻤﺎﹶﺋ ِﺔ ِﺩ ﺭ ﻫﻢٍ ،ﻭ ﻣ ﻦ ﹶﻏﺰﺍ ِﺑﻨ ﹾﻔ ِ ِﺩ ﺭ ﻫ ٍﻢ ﺳﺒﻌﻤﺎﹶﺋ ِﺔ ﹶﺃﹾﻟ ِ ﷲ ﻳﻀﺎ ِﻋﻒِ ﻟﻤﻦ ﻳﺸﺎ ُﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ: ﻒ ِﺩ ﺭ ﻫ ٍﻢ( ﰒ ﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :ﻭﺍ ُ .(٤)[٢٦١ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﹶﺃﻋﺎ ﹶﻥ ﻣﺠﺎﻫِﺪﹰﺍ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹶﺃ ﻭ ﻏﹶﺎ ِﺭ ﻣﹰﺎ ﰲ ﻏﹸ ﺮ ِﻣ ِﻪ ﹶﺃ ﻭ ﻣﻜﹶﺎﺗﺒﹰﺎ ﰲ ﺭﻗﹶﺒِﺘ ِﻪ ﹶﺃ ﹶﻇﻠﱠﻪ ﺍﻟﻠﱠﻪ ﰲ ِﻇﻠﱠ ِﻪ ﻳ ﻮ ﻡ ﹶﻻ ِﻇﻞﱠ ﺇﻻ ِﻇﻠﱡ ﻪ().(٥ ﺕ ﹶﻗ ﺪﻣﺎ ﻩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺣ ﺮ ﻣﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭ().(٦ ﻭﻗﺎﻝ ) :ﻣ ِﻦ ﺍ ﹾﻏﺒ ﺮ ﺠﺘ ِﻤﻊ ﹸﻏﺒﺎ ﺭ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺐ ﺭﺟٍ ﻞ ﻭﺍ ِﺣﺪٍ ،ﻭ ﹶﻻ ﻳ ﺠﺘ ِﻤﻊ ﺷ ﺢ ﻭِﺇﳝﺎ ﹲﻥ ﰲ ﹶﻗ ﹾﻠ ِ ﻭﻗﺎ ﹶﻝ ) :ﹶﻻ ﻳ ﻑ ﺐ ﻋﺒ ٍﺪ( ،ﻭﰱ ﻟﻔﻆ) :ﰲ ﺟ ﻮ ِ ﻆ) :ﰲ ﹶﻗ ﹾﻠ ِ ﻭ ﺩﺧﺎ ﹸﻥ ﺟﻬﻨ ﻢ ﰲ ﻭ ﺟ ِﻪ ﻋﺒ ٍﺪ( ،ﻭﰱ ﹶﻟ ﹾﻔ ِ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٨٤ﰲ ﺍﻹﻣﺎﺭﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٩٦/٤ﰲ ﺍﻟﺼﻮﻡ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ١٩٥/١ﻭ .(١٩٦ ) (٤ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٧٦١ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٤٨٧/٣ﻭﺍﳊﺎﻛﻢ ).(٢١٧/٢ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ٣٢٥/٢ﰲ ﺍﳉﻤﻌﺔ.
٤٩ )(١
ﺴِﻠ ٍﻢ( ﻯ ﻣ ﺨ ﺮ ﺍ ﻣﺮِﺉ( ،ﻭﰱ ﻟﻔﻆ) :ﰲ ﻣﻨ ﻭﺫﻛﺮ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ) :ﻣ ِﻦ ﺍ ﹾﻏﺒﺮﺕ ﹶﻗ ﺪﻣﺎ ﻩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﻧﻬﺎﺭٍ ،ﹶﻓ ﻬﻤﺎ ﺣﺮﺍ ﻡ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِﺭ().(٢ ﻑ ﺭﺟٍ ﻞ ﹸﻏﺒﺎ ﺭﹰﺍ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺠ ﻤﻊ ﺍﻟﻠﱠﻪ ﰲ ﺟ ﻮ ِ ﻭﺫﻛﺮ ﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻧ ﻪ ﻗﺎﻝ ) :ﹶﻻ ﻳ ﺴ ِﺪ ِﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺭِ ،ﻭ ﻣ ﻦ ﺕ ﹶﻗ ﺪﻣﺎ ﻩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﺣ ﺮ ﻡ ﺍﻟﻠﱠﻪ ﺳﺎﺋِﺮ ﺟ ﻭﺩﺧﺎﻥ ﺟ ﻬﻨﻢ ،ﻭ ﻣ ِﻦ ﺍ ﹾﻏﺒﺮ ﺠﻞِ ،ﻭ ﻣ ﻦ ﺴﺘ ﻌ ِ ﺐ ﺍ ﹸﳌ ﻒ ﺳﻨ ٍﺔ ﻟِﻠﺮﺍ ِﻛ ِ ﺴ ﲑ ﹶﺓ ﹶﺃﹾﻟ ِ ﺻﺎ ﻡ ﻳ ﻮ ﻣﹰﺎ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﺑﺎ ﻋ ﺪ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺍﻟﻨﺎ ﺭ ﻣ ِ ﺸ ﻬﺪﺍﺀِ ،ﹶﻟﻪ ﻧﻮ ﺭ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻟ ﻮﻧ ﻬﺎ ﹶﻟ ﻮﻥﹸ ﺡ ِﺟﺮﺍ ﺣ ﹰﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﺧِﺘ ﻢ ﹶﻟﻪِ ﺑﺨﺎﺗ ِﻢ ﺍﻟ ﺟِ ﺮ ﺍﻟ ﺰ ﻋ ﹶﻔﺮﺍﻥِ ،ﻭ ِﺭ ﳛﻬﺎ ﺭِﻳ ﺢ ﺍ ِﳌﺴﻚ ﻳ ﻌ ِﺮﻓﹸﻪ ِﺑﻬﺎ ﺍ َﻷ ﻭﻟﹸﻮ ﹶﻥ ﻭﺍﻵ ِﺧﺮﻭﻥﹶ ،ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻓﹸﻼ ﹲﻥ ﻋﹶﻠﻴ ِﻪ ﻃﹶﺎﺑﻊ ﺖ ﹶﻟﻪ ﺍ ﹶ ﻕ ﻧﺎﻗﺔٍ ،ﻭ ﺟﺒ ﺸ ﻬﺪﺍﺀِ ،ﻭ ﻣ ﻦ ﻗﺎﺗ ﹶﻞ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹸﻓﻮﺍ ﺍﻟ ﳉﻨ ﹸﺔ().(٣ ﺡ ﺭ ﻭ ﺣ ﹰﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻛﹶﺎ ﹶﻥ ﹶﻟﻪِ ﺑ ِﻤﺜﹸ ِﻞ ﻣﺎ ﹶﺃﺻﺎﺑﻪِ ﻣ ﻦ ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻨﻪ ) :ﻣ ﻦ ﺭﺍ ﺍﻟ ﻐﺒﺎ ِﺭ ِﻣ ﺴ ﹶﻜﹰﺎ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ().(٤ ﺐ ﺍ ﻣﺮِﻯ ٍﺀ ﺭ ﻫ ﺞ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ِﺇﻻﱠ ﺣ ﺮ ﻡ ﻂ ﹶﻗ ﹾﻠ ﻭﺫﻛﺮ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻋﻨﻪ) :ﻣﺎ ﺧﺎﹶﻟ ﹶ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ِﻪ ﺍﻟﻨﺎ ﺭ().(٥ ﻁ ﻳ ﻮ ٍﻡ ﰲ ﺳﺒِﻴﻞ ﺍﻟﻠﱠﻪ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻋﹶﻠﻴﻬﺎ().(٦ ﻭﻗﺎﻝِ ) :ﺭﺑﺎ ﹸ ﺻﻴﺎ ِﻡ ﺷ ﻬ ٍﺮ ﻭِﻗﻴﺎ ِﻣﻪِ ،ﻭِﺇ ﹾﻥ ﻣﺎﺕ ،ﺟﺮﻯ ﻋﹶﻠﻴ ِﻪ ﻋ ﻤﻠﹸﻪ ﻁ ﻳ ﻮ ٍﻡ ﻭﹶﻟﻴﹶﻠ ٍﺔ ﺧﻴ ﺮ ِﻣ ﻦ ِ ﻭﻗﺎﻝِ ) :ﺭﺑﺎ ﹸ ﺍﱠﻟﺬِﻯ ﻛﺎﻥ ﻳ ﻌ ﻤﹸﻠﻪ ،ﻭﹸﺃﺟﺮ ﻯ ﻋﹶﻠﻴ ِﻪ ِﺭ ﺯﻗﹸﻪ ﻭﹶﺃ ِﻣ ﻦ ﺍﻟ ﹶﻔﺘﺎﻥ().(٧ ﺕ ﻣﺮﺍِﺑ ﹶﻄﹰﺎ ﰲ ﺳﺒِﻴﻞ ﺍﻟﻠﱠﻪ ﹶﻓِﺈﻧﻪ ﻳﻨﻤﻮ ﺨﺘﻢ ﻋﻠﹶﻰ ﻋ ﻤِﻠ ِﻪ ﺇﻻ ﺍﱠﻟﺬِﻯ ﻣﺎ ﺖ ﻳ ﻭﻗﺎ َﹶﻝ ) :ﹸﻛﻞﱡ ﻣﻴ ٍ ﹶﻟﻪ ﻋ ﻤﻠﹸﻪِ ﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﻭﻳﺆﻣ ﻦ ِﻣ ﻦ ِﻓﺘﻨ ِﺔ ﺍﻟ ﹶﻘﺒ ِﺮ().(٨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) ١٢/٦ﻭ ١٣ﻭ .(١٤ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٢٦ ،٢٢٥/٥ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٤٤٤ ،٤٤٣/٦ ) (٤ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٧٧٥ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٨٥/٦ﻣﻦ ﻃﺮﻳﻖ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ. ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٤/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٧ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٩١٣ﰲ ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺮﺑﺎﻁ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ. ) (٨ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١٦٢١ﰲ ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ.
٥٠ ﻒ ﻳ ﻮ ٍﻡ ﻓِﻴﻤﺎ ِﺳﻮﺍ ﻩ ِﻣ ﻦ ﺍ ﹶﳌﻨﺎ ِﺯ ِﻝ().(١ ﻁ ﻳ ﻮ ٍﻡ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺧﻴ ﺮ ِﻣ ﻦ ﹶﺃﹾﻟ ِ ﻭﻗﺎﻝِ ) :ﺭﺑﺎ ﹸ ﺻﻴﺎ ِﻣﻬﺎ ﻒ ﹶﻟﻴﹶﻠ ٍﺔ ِ ﺖ ﹶﻟﻪ ﹶﻛﹶﺄﹾﻟ ِ ﻂ ﻟﻴﹶﻠ ﹰﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻛﹶﺎﻧ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﻣﺎﺟﻪ ﻋﻨﻪ ) :ﻣ ﻦ ﺭﺍﺑ ﹶ ﻭِﻗﻴﺎ ِﻣﻬﺎ().(٢ ﲔ ﺳﻨﺔﹰ ،ﹶﺃﻣﺎ ﻭﻗﺎﻝ ) :ﻣﻘﹶﺎ ﻡ ﹶﺃ ﺣ ِﺪﻛﹸﻢ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺧﻴ ﺮ ِﻣ ﻦ ِﻋﺒﺎ ﺩ ِﺓ ﹶﺃ ﺣ ِﺪﻛﹸ ﻢ ﰲ ﹶﺃ ﻫِﻠ ِﻪ ِﺳﺘ ﳉﻨﺔﹶ ،ﺟﺎ ِﻫﺪﻭﺍ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻣ ﻦ ﻗﹶﺎﺗ ﹶﻞ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺤﺒﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ ﻐ ِﻔ ﺮ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ ﻭﺗ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍ ﹶ ﺗ ِ ﺖ ﹶﻟﻪ ﺍ ﹶ ﻕ ﻧﺎﹶﻗﺔٍ ،ﻭ ﺟﺒ ﹸﻓﻮﺍ ﳉﻨ ﹸﺔ().(٣ ﺕ ﻼﹶﺛ ﹶﺔ ﹶﺃﻳﺎﻡ ،ﹶﺃ ﺟ ﺰﹶﺃ ﲔ ﹶﺛ ﹶ ﺴِﻠ ِﻤ ﻂ ﰲ ﺷﻰ ٍﺀ ِﻣ ﻦ ﺳﻮﺍ ِﺣ ِﻞ ﺍﳌﹸ ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻨﻪ ) :ﻣ ﻦ ﺭﺍﺑ ﹶ ﻋﻨﻪِ ﺭﺑﺎ ﹶ ﻁ ﺳﻨ ٍﺔ().(٤ ﻒ ﹶﻟﻴﹶﻠ ٍﺔ ﻳﻘﹶﺎ ﻡ ﹶﻟﻴﻠﹸﻬﺎ ،ﻭﻳﺼﺎ ﻡ ﻀﻞﹸ ِﻣ ﻦ ﹶﺃﹾﻟ ِ ﻭﺫﹸ ِﻛ ﺮ ﻋﻨﻪ ﺃﻳﻀﹰﺎ ) :ﺣ ﺮﺱ ﹶﻟﻴﹶﻠ ٍﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺃ ﹾﻓ ﻧﻬﺎ ﺭﻫﺎ().(٥ ﺖ ﺍﻟﻨﺎ ﺭ ﺸﻴ ِﺔ ﺍﻟﻠﱠﻪ ،ﻭ ﺣﺮﻣ ِ ﺖ ِﻣ ﻦ ﺧ ﺖ ﹶﺃ ﻭ ﺑ ﹶﻜ ﺖ ﺍﻟﻨﺎ ﺭ ﻋﻠﹶﻰ ﻋﻴ ٍﻦ ﺩ ﻣ ﻌ ﻭﻗﺎﻝ ) :ﺣﺮ ﻣ ِ ﻋﻠﹶﻰ ﻋﻴ ٍﻦ ﺳ ِﻬ ﺮ ﺕ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ().(٦ ﲔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻣﺘ ﹶﻄ ﻮ ﻋﹰﺎ ﻻ ﻳ ﹾﺄﺧﺬﹸﻩ ﺴِﻠ ِﻤ ﺱ ِﻣ ﻦ ﻭﺭﺍ ِﺀ ﺍﳌﹸ ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻨﻪ ) :ﻣ ﻦ ﺣ ﺮ )(٧ ﺳ ﹾﻠﻄﹶﺎﻥﹲ ،ﹶﻟ ﻢ ﻳ ﺮ ﺍﻟﻨﺎ ﺭ ﺑ ﻌﻴﻨﻴ ِﻪ ِﺇﻻﱠ ﺗ ِ ﻢ ﺇﻻ ﻭﺍ ِﺭ ﺩﻫﺎ﴾ ﺤﻠﱠ ﹶﺔ ﺍﻟ ﹶﻘﺴﻢ ،ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮ ﹸﻝ﴿ :ﻭﺇ ﹾﻥ ِﻣﻨ ﹸﻜ ]ﻣﺮﱘ.([٧١ : ﺱ ﺍﳌﺴﻠﻤﲔ ﻟﻴﻠ ﹰﺔ ﰲ ﺳﻔﺮﻫﻢ ِﻣ ﻦ ﺃ ﻭﻟِﻬﺎ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﻋﻠﹶﻰ ﹶﻇ ﻬ ِﺮ ﻓﺮﺳﻪ ﻭﻗﺎ ﹶﻝ ﻟِﺮﺟ ٍﻞ ﺣ ﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ) (٤٠ ،٣٩/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٧٦٦ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ٤٤٦/٢ﻭ (٥٢٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٦٥٠ﻭﺍﻟﺒﻴﻬﻘﻲ ) (١٦٠/٩ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٤ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )(٣٦٢/٦ ) (٥ﺭﻭﺍﻩ ﺃﲪﺪ ) (٦٥ ،٦١/١ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﰲ ﺳﻨﺪﻩ ﻣﺼﻌﺐ ﺑﻦ ﺛﺎﺑﺖ ﻭﻫﻮ ﻟﲔ ﺍﳊﺪﻳﺚ. ) (٦ﺭﻭﺍﻩ ﺃﲪﺪ ) ،(١٣٤/٤ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٢٠٣/٢ﻭﺍﻟﻨﺴﺎﺋﻲ ) (١٥/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٧ﻭﺻﺤﺤﻬﺎ ﺍﺑﻦ ﺣﺒﺎﻥ ) (١٦٤٣ﻭﻗﺪ ﻛﺮ ﺍﳌﺆﻟﻒ ﺃﻥ ﺗﻔﺴﲑﻫﺎ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﲞﻤﺴﺎﺋﺔ ﻋﺎﻡ ،ﻭﻫﻮ ﻭﻫﻢ ﻣﻨﻪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ.
٥١ ﻚ ﺃﻻ ﺗ ﻌ ﻤ ﹶﻞ ﺑ ﻌ ﺪﻫﺎ().(١ ﻼ ﻋﹶﻠﻴ ﺖ ﹶﻓ ﹶ ﱂ ﻳﻨِﺰ ﹾﻝ ﺇﻻ ﻟﺼﻼ ٍﺓ ﺃﻭ ﹶﻗﻀﺎ ِﺀ ﺣﺎ ﺟ ٍﺔ) :ﹶﻗ ﺪ ﹶﺃ ﻭ ﺟﺒ ﳉﻨ ِﺔ().(٢ ﺴ ﻬ ٍﻢ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﹶﻓﹶﻠﻪ ﺩ ﺭ ﺟ ﹲﺔ ﰲ ﺍ ﹶ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﺑﹶﻠ ﹶﻎ ِﺑ ﺏ ﺷﻴﺒ ﹰﺔ ﰲ ﺤ ﺮﺭٍ ،ﻭ ﻣ ﻦ ﺷﺎ ﺴ ﻬ ٍﻢ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﹶﻓﻬ ﻮ ِﻋ ﺪﻝﹸ ﻣ ﻭﻗﹶﺎ ﹶﻝ ) :ﻣ ﻦ ﺭﻣﻰ ِﺑ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻛﹶﺎﻧ ﺖ ﹶﻟﻪ ﻧﻮ ﺭﹰﺍ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ().(٣ )(٤ ﻭﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻰ ﺗﻔﺴﲑ ﺍﻟﺪﺭﺟﺔ ﲟﺎﺋﺔ ﻋﺎﻡ . ﳋﻴﺮ، ﺻﻨ ﻌِﺘ ِﻪ ﺍ ﹶ ﺴﺐ ﰲ ﺤﺘ ِ ﳉﻨ ﹶﺔ :ﺻﺎِﻧ ﻌﻪ ﻳ ﺴ ﻬ ِﻢ ﺍﻟﻮﺍ ِﺣ ِﺪ ﺍ ﹶ ﻭﻗﹶﺎ ﹶﻝِ) :ﺇﻥﱠ ﺍﻟﻠﱠﻪ ﻳ ﺪ ِﺧﻞﹸ ﺑﺎﻟ ﺐ ِﺇﱃﱠ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛﺒﻮﺍ ،ﻭ ﹸﻛﻞﱡ ﻭﺍ ﹸﳌ ِﻤﺪِ ﺑﻪِ ،ﻭﺍﻟﺮﺍ ِﻣ ﻰ ِﺑﻪِ ،ﻭﺍ ﺭﻣﻮﺍ ﻭﺍ ﺭ ﹶﻛﺒﻮﺍ ،ﻭﹶﺃ ﹾﻥ ﺗ ﺮﻣﻮﺍ ﹶﺃ ﺣ ﺷﻰ ٍﺀ ﻳ ﹾﻠﻬﻮ ﺑﻪ ﺍﻟﺮﺟ ﹸﻞ ﻓﺒﺎﻃ ﹲﻞ ﺇﻻ ﺭ ﻣﻴﻪ ﺑﻘﻮﺳﻪ ،ﺃﻭ ﺗ ﹾﺄﺩِﻳﺒﻪ ﻓﺮﺳﻪ ،ﻭﻣﻼﻋﺒﺘﻪ ﺍﻣﺮﺃﺗﻪ ،ﻭ ﻣ ﻦ ﻋﻠﱠﻤ ﻪ ﺍﻟﻠﱠﻪ ﺍﻟﺮﻣﻰ ،ﻓﺘﺮﻛﻪ ﺭﻏﺒ ﹰﺔ ﻋﻨﻪ ،ﻓِﻨ ﻌ ﻤ ﹲﺔ ﻛﻔﺮﻫﺎ( ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﻫﻞ ﺍﻟﺴﻨﻦ) .(٥ﻭﻋﻨﺪ ﺍﺑﻦ ﻣﺎﺟﻪ ) :ﻣ ﻦ ﺗ ﻌﻠﱠ ﻢ ﺍﻟ ﺮﻣﻰ ﰒ ﺗﺮ ﹶﻛﻪ ،ﹶﻓ ﹶﻘ ﺪ ﻋﺼﺎﻧِﻰ().(٦ ﻚ ِﺑﺘ ﹾﻘﻮﻯ ﺍﻟﻠﱠﻪ ،ﻓﺈﻧ ﻪ ﺭﹾﺃﺱ ﻼ ﻗﺎﻝ ﻟﻪ :ﺃﻭﺻِﲎ ﹶﻓ ﹶﻘﺎ ﹶﻝ) :ﺃﹸﻭﺻِﻴ ﻭﺫﻛﺮ ﺃﲪﺪ ﻋﻨﻪ ﺃ ﹼﻥ ﺭﺟ ﹰ ﻼ ﻭ ِﺓ ﺍﻟ ﹸﻘﺮﺁﻥِ، ﻚ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﻠﱠﻪ ﻭِﺗ ﹶ ﳉﻬﺎﺩِ ،ﻓﹶﺈﻧ ﻪ ﺭ ﻫﺒﺎِﻧﻴ ﹸﺔ ﺍﻹ ﺳﻼﹶﻡ ،ﻭ ﻋﹶﻠﻴ ﻚ ﺑِﺎ ِ ﹸﻛ ﱠﻞ ﺷﻰﺀٍ ،ﻭ ﻋﹶﻠﻴ )(٧ ﺴﻤﺎﺀِ ،ﻭ ِﺫ ﹾﻛ ﺮ ﹶﻟ ﻚ ﰲ ﺍﻟ ﹶﻓِﺈﻧﻪ ﺭﻭﺣ ﻚ ﰲ ﺍﻷﺭﺽ( . ﳉﻬﺎ ﺩ().(٨ ﻭﻗﺎﻝِ ) :ﺫ ﺭ ﻭﺓﹸ ﺳﻨﺎ ِﻡ ﺍﻹ ﺳﻼﹶﻡ ﺍ ِ ﻼﹶﺛ ﹲﺔ ﺣ ﻖ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻋ ﻮﻧﻬ ﻢ :ﺍ ﹸﳌﺠﺎ ِﻫﺪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻭﺍ ﹸﳌﻜﹶﺎﺗﺐ ﺍﱠﻟﺬِﻯ ﻳﺮﻳ ﺪ ﻭﻗﺎﻝ) :ﹶﺛ ﹶ ﺍ َﻷﺩﺍﺀَ ،ﻭﺍﻟﻨﺎ ِﻛﺢ ﺍﱠﻟﺬِﻯ ﻳﺮِﻳ ﺪ ﺍﻟ ﻌﻔﹶﺎ ﻑ().(٩ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٤٣٧/٣ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺃﻧﺲ ﺍﳉﻬﲏ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٩٦٥ﰲ ﺍﻟﻌﺘﻖ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١١٣/٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٦٢٨ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﻭﺻﺤﺤﻬﺎ ﺍﺑﻦ ﺣﺒﺎﻥ ) (١٦٤٣ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺃﻥ ﺗﻔﺴﲑﻫﺎ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﲞﻤﺴﺎﺋﺔ ﻋﺎﻡ. ) (٥ﺭﻭﺍﻩ ﺃﲪﺪ ١٤٤/٤ﻭ ١٤٦ﻭ ،١٤٨ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥١٣ﰲ ﺍﳉﻬﺎﺩ. ) (٦ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٨١٤ﰲ ﺍﳉﻬﺎﺩ ) (٧ﺣﺪﻳﺚ ﺣﺴﻦ ﺑﻄﺮﻳﻘﻴﺔ :ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٨٢/٣ ) (٨ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﻣﻄﻮﻝ ﺻﺤﻴﺢ ﺑﻄﺮﻗﻪ ،ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (٢٦١٩ﻭﺃﲪﺪ ) (٢٣١/٥ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ. ) (٩ﺭﻭﺍﻩ ﺃﲪﺪ ) ٢٥١/٢ﻭ ،(٤٣٧ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٦٥٥ﰲ ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ.
٥٢ ﺕ ﻋﻠﻰ ﺷ ﻌﺒ ٍﺔ ِﻣ ﻦ ﺴﻪ ،ﻣﺎ ﺙ ِﺑ ِﻪ ﻧ ﹾﻔ ﺤ ﺪ ﹾ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﻣﺎﺕ ،ﻭﹶﻟ ﻢ ﻳ ﻐﺰ ،ﻭﹶﻟ ﻢ ﻳ ﻕ().(١ ِﻧﻔﹶﺎ ٍ ﻒ ﻏﹶﺎ ِﺯﻳﹰﺎ ﰲ ﹶﺃ ﻫِﻠ ِﻪ ﺨﱢﻠ ﺠ ﻬ ﺰ ﻏﹶﺎ ِﺯﻳﺎﹰ ،ﹶﺃ ﻭ ﻳ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻨﻪ ) :ﻣ ﻦ ﹶﻟ ﻢ ﻳ ﻐﺰ ،ﹶﺃ ﻭ ﻳ ِﺑ ﺨﻴﺮٍ ،ﹶﺃﺻﺎﺑﻪ ﺍﻟﻠﱠﻪ ِﺑﻘﹶﺎ ِﺭ ﻋ ٍﺔ ﹶﻗﺒ ﹶﻞ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ().(٢ ﺏ ﺍﻟﺒ ﹶﻘﺮِ، ﺱ ﺑﺎﻟﺪﻳﻨﺎﺭ ﻭﺍﻟ ﺪ ﺭ ﻫﻢ ،ﻭﺗﺒﺎﻳﻌﻮﺍ ﺑﺎﻟﻌِﻴﻨﺔِ ،ﻭﺍﺗﺒﻌﻮﺍ ﺃ ﹾﺫﻧﺎ ﺿ ﻦ ﺍﻟﻨﺎ ﻭﻗﹶﺎ ﹶﻝِ) :ﺇﺫﹶﺍ ﻼﺀً ،ﻓﻠﻢ ﻳ ﺮﹶﻓ ﻌ ﻪ ﻋﻨ ﻬ ﻢ ﺣﺘﻰ ﻳﺮﺍ ِﺟﻌﻮﺍ ﳉﻬﺎ ﺩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﺃﻧ ﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ِﺑ ِﻬ ﻢ ﺑ ﹶ ﻭﺗ ﺮﻛﹸﻮﺍ ﺍ ِ ﺩِﻳﻨﻬﻢ().(٣ ﺲ ﹶﻟﻪ ﹶﺃﹶﺛ ﺮ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﹶﻟ ِﻘ ﻰ ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻨﻪ ) :ﻣ ﻦ ﹶﻟ ِﻘ ﻰ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭﹶﻟﻴ ﺍﻟﻠﱠﻪ ،ﻭﻓِﻴ ِﻪ ﹸﺛ ﹾﻠﻤﺔ().(٤ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭ ﹶﻻ ﺗ ﹾﻠﻘﹸﻮﺍ ِﺑﹶﺄﻳﺪِﻳ ﹸﻜ ﻢ ﺇﻟﹶﻰ ﺍﻟﺘ ﻬﻠﹸ ﹶﻜ ِﺔ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٩٥ :ﻭﻓﺴﺮ ﺃﺑﻮ ﺃﻳﻮﺏ ﳉﻬﺎ ِﺩ).(٥ ﺍﻷﻧﺼﺎﺭﻯ ﺍﻹﻟﻘﺎﺀ ﺑﺎﻟﻴﺪ ﺇﱃ ﺍﻟﺘﻬﻠﹸﻜ ِﺔ ِﺑﺘﺮ ِﻙ ﺍ ِ ﺖ ِﻇﻼﻝ ﺍﻟﺴﻴﻮ ِ ﺤ ﺏ ﺍﳉﻨ ِﺔ ﺗ ﻭﺻ ﺢ ﻋﻨﻪ جِ) :ﺇ ﹶﻥ ﺃﺑﻮﺍ ﻑ().(٦ )(٧ ﻭﺻ ﺢ ﻋﻨﻪ ) :ﻣ ﻦ ﻗﹶﺎﺗﻞ ﻟِﺘﻜﹸﻮ ﹶﻥ ﹶﻛِﻠ ﻤﺔﹸ ﺍﻟﻠﱠﻪ ِﻫ ﻰ ﺍﻟ ﻌ ﹾﻠﻴﺎ ،ﹶﻓﻬ ﻮ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ( . ﳉﻬﺎ ِﺩ ِﺇﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﺴﻌ ﺮ ﺑﺎﹾﻟﻌﺎِﻟ ِﻢ ﻭﺍ ﹶﳌﻨ ِﻔ ِﻖ ﻭﺍﳌ ﹾﻘﺘﻮ ِﻝ ﰲ ﺍ ِ ﻭﺻ ﺢ ﻋﻨﻪ) :ﺇ ﱠﻥ ﺍﻟﻨﺎ ﺭ ﹶﺃﻭ ﹸﻝ ﻣﺎ ﺗ ﹶﺫِﻟ ﻚ ِﻟﻴﻘﹶﺎﻝ().(٨ ﺽ ﺍﻟﺪﻧﻴﺎ ،ﹶﻓ ﹶ ﺻ ﺢ ﻋﻨﻪ) :ﹶﺃﻥﱠ ﻣ ﻦ ﺟﺎ ﻫ ﺪ ﻳﺒﺘﻐِﻰ ﻋ ﺮ ﻭ ﻼ ﹶﺃ ﺟ ﺮ ﹶﻟﻪ.(٩)( ﻚ ﺍﻟﻠﱠﻪ ﺴﺒﺎﹰ ،ﺑ ﻌﹶﺜ ﺤﺘ ِ ﺖ ﺻﺎِﺑ ﺮﹰﺍ ﻣ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭِ) :ﺇ ﹾﻥ ﻗﹶﺎﺗ ﹾﻠ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٩١٠ﰲ ﺍﻹﻣﺎﺭﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٢٥٠٣ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺣﺴﻦ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٤٦٢ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٣١٦/٥ ) (٤ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٧٦٣ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٦٦٦ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥١٢ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٩٧٦ ) (٦ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٩٠٢ﰲ ﺍﻹﻣﺎﺭﺓ. ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٢ ،٢١/٦ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﻠﱠﻪ ﻫﻲ ﺍﻟﻌﻠﻴﺎ. ) (٨ﺃﺧﺮﺟﻪ ﻣﻄﻮﻻ ﻣﺴﻠﻢ ) (١٩٠٥ﻭﺍﻟﺘﺮﻣﺬﻱ )(٢٣٨٣ ) (٩ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥١٦ﻭﺃﲪﺪ ).(٣٦٦/٢
٥٣ ﻚ ﺍﻟﻠﱠﻪ ﻣﺮﺍِﺋﻴﺎ ﻣﻜﹶﺎﺛِﺮﺍﹰ ،ﻳﺎ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺖ ﻣﺮﺍﺋِﻴﹰﺎ ﻣﻜﹶﺎِﺛ ﺮﺍﹰ ،ﺑ ﻌﹶﺜ ﺴﺒﺎﹰ ،ﻭِﺇ ﹾﻥ ﻗﹶﺎﺗ ﹾﻠ ﺤﺘ ِ ﺻﺎِﺑ ﺮﹰﺍ ﻣ ﻚ ﺍﳊﹶﺎ ِﻝ().(١ ﻚ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ِﺗ ﹾﻠ ﺖ ﹶﺃ ﻭ ﹸﻗِﺘ ﹾﻠﺖ ،ﺑ ﻌﹶﺜ ﻯ ﻭ ﺟ ٍﻪ ﻗﹶﺎﺗ ﹾﻠ ﻋﻤﺮﻭ ﻋﻠﹶﻰ ﺃ ﻓﺼﻞ
ﺴ ﹶﻔ ِﺮ ﹶﺃ ﻭﻟﹶﻪ ،ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﺝ ﻟِﻠ ﳋﺮﻭ ﺐﺍﹸ ﺤ ﺴﺘ ِ ﺐ ﺍﻟ ِﻘﺘﺎ ﹶﻝ ﹶﺃ ﻭ ﹶﻝ ﺍﻟﻨﻬﺎﺭِ ،ﹶﻛﻤﺎ ﻳ ﺤ ﺴﺘ ِ ﻭﻛﹶﺎ ﹶﻥ ﻳ )(٢ ﺼ ﺮ. ﺡ ﻭﻳﻨ ِﺰ ﹶﻝ ﺍﻟﻨ ﺐ ﺍﻟ ﺮﻳﺎ ﺸ ﻤﺲ ،ﻭﺗﻬ ﻳﻘﹶﺎِﺗ ﹾﻞ ﹶﺃ ﻭ ﹶﻝ ﺍﻟﻨﻬﺎﺭِ ،ﹶﺃ ﺧ ﺮ ﺍﹾﻟ ِﻘﺘﺎ ﹶﻝ ﺣﺘﻰ ﺗﺰﻭ ﹶﻝ ﺍﻟ ﻓﺼﻞ
ﻗﹶﺎﻝ) :ﻭﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪ ِﻩ ﹶﻻ ﻳ ﹾﻜﹶﻠﻢ ﹶﺃ ﺣ ﺪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻭﺍﷲ ﹶﺃ ﻋﹶﻠﻢِ ﺑ ﻤ ﻦ ﻳ ﹾﻜﹶﻠﻢ ﰲ ﺴ ِ ﺳﺒِﻴِﻠ ِﺔ ﺇِﻻ ﺟﺎ َﺀ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﺍﻟﱠﻠ ﻮ ﹸﻥ ﹶﻟ ﻮﻥﹸ ﺍﻟ ﺪﻡِ ،ﻭﺍﻟﱠﺮﻳ ﺢ ﺭِﻳ ﺢ ﺍﹾﻟ ِﻤ ﻚ().(٣ ﺐ ِﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﹶﻗ ﹾﻄ ﺮﺗﻴ ِﻦ ﹶﺃ ﻭ ﹶﺃﹶﺛ ﺮﻳﻦِ ،ﹶﻗﻄﹾﺮ ِﺓ ﺩ ﻣ ﻌ ٍﺔ ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻨﻪ) :ﹶﻟﻴﺲ ﺷ ﻰ ٌﺀ ﹶﺃ ﺣ ﻕ ﰲ ﺳﺒِﻴﻞ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﻣﺎ ﺍﻷَﺛﺮﺍﻥِ ،ﹶﻓﹶﺄﹶﺛ ﺮ ﰲ ﺳﺒﻴ ِﻞ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﹶﺛ ﺮ ﰲ ﺸﻴ ِﺔ ﺍﻟﻠﱠﻪ ،ﻭﹶﻗ ﹾﻄ ﺮ ِﺓ ﺩ ٍﻡ ﺗ ﻬﺮﺍ ِﻣ ﻦ ﺧ ﻀ ٍﺔ ِﻣ ﻦ ﻓﹶﺮﺍِﺋ ِ ﹶﻓﺮِﻳ ﺾ ﺍﻟﻠﱠﻪ().(٤ ﺴﺮ ﻩ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ﺇِﱃ ﻭﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﻣﺎ ِﻣ ﻦ ﻋﺒ ٍﺪ ﻳﻤﻮﺕ ،ﹶﻟﻪِ ﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﺧﻴ ﺮ ﹶﻻ ﻳ ﺴﺮ ﻩ ﹶﺃ ﹾﻥ ﺸﻬﺎ ﺩﺓِ ،ﹶﻓِﺈﻧﻪ ﻳ ﻀ ِﻞ ﺍﻟ ﻯ ِﻣ ﻦ ﹶﻓ ﺍﻟ ﺪﻧﻴﺎ ،ﻭﹶﺃﻥﱠ ﹶﻟﻪ ﺍﻟ ﺪﻧـﻴﺎ ﻭﻣﺎ ﻓِﻴﻬﺎ ،ﺇِﻻ ﺍﻟﺸﻬﻴ ﺪ ﳌﺎ ﻳﺮ ﻳ ﺮ ِﺟ ﻊ ِﺇﻟﹶﻰ ﺍﻟﺪﻧﻴﺎ ،ﹶﻓﻴ ﹾﻘﺘ ﹶﻞ ﻣ ﺮ ﹰﺓ ﹸﺃﺧﺮﻯ(. ﺸ ﺮ ﻣﺮﺍ ٍ ﻭﰱ ﻟﻔﻆ) :ﹶﻓﻴ ﹾﻘﺘ ﹶﻞ ﻋ ﺕ ِﻟﻤﺎ ﻳﺮﻯ ِﻣ ﻦ ﺍﻟﻜﹶﺮﺍﻣﺔ().(٥ ﻭﻗﺎ ﹶﻝ ُﻷﻡ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﺑﻦ ﺍﻟﻨ ﻌﻤﺎﻥِ ،ﻭﹶﻗ ﺪ ﹸﻗﺘِﻞ ﺍﺑﻨﻬﺎ ﻣ ﻌﻪ ﻳ ﻮ ﻡ ﺑ ﺪﺭٍ ،ﹶﻓﺴﺄﹶﻟﺘ ﻪ ﹶﺃﻳ ﻦ ﻫﻮ؟ ﻗﺎﻝ: )ِﺇﻧ ﻪ ﰲ ﺍﹾﻟ ِﻔ ﺮ ﺩ ﻭ ِ ﺱ ﺍ َﻷ ﻋﻠﹶﻰ().(٦ ﻑ ﹶﻃﻴ ٍﺮ ﺧﻀﺮ ،ﹶﻟﻬﺎ ﹶﻗﻨﺎﺩِﻳﻞﹸ ﻣ ﻌﻠﱠ ﹶﻘ ﹲﺔ ﺑﺎﹾﻟ ﻌ ﺮﺵِ، ﺸ ﻬﺪﺍ ِﺀ ﰲ ﺟ ﻮ ِ ﺡ ﺍﻟ ﻭﻗﺎﻝِ) :ﺇﻥﱠ ﹶﺃ ﺭﻭﺍ ﻼ ﻋﺔﹰ، ﻚ ﺍﻟ ﹶﻘﻨﺎﺩِﻳﻞِ ،ﻓﺎﻃﱠﹶﻠ ﻊ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺭﺑ ﻬ ﻢ ﺍ ﱠﻃ ﹶ ﺠﻨ ِﺔ ﺣﻴﺚﹸ ﺷﺎ َﺀﺕ ،ﱠﰒ ﺗﺄﹾﻭﻯ ﺇﱃ ِﺗ ﹾﻠ ﺴ ﺮﺡِ ﻣ ﻦ ﺍﹾﻟ ﺗ ﺠﻨ ِﺔ ﺣﻴﺚﹸ ﺴ ﺮﺡِ ﻣ ﻦ ﺍﹾﻟ ﺤﻦ ﻧ ﺸﺘﻬِﻰ ،ﻭﻧ ﻯ ﺷ ﻰ ٍﺀ ﻧ ﺸﺘﻬﻮ ﹶﻥ ﺷﻴﹶﺌﺎﹰ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹶﺃ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫ ﹾﻞ ﺗ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٥١٩ ) (٢ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٠٦ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢٢١٢ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٧٦ﻭﺃﲪﺪ ) (٢٣١/٢ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (١٦٦٩ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٥/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢١ ،٢٠/٦ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ.
٥٤ ﺴﹶﺄﻟﹸﻮﺍ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺙ ﻣﺮﺍﺕٍ ،ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃﻭﺍ ﹶﺃﻧ ﻬ ﻢ ﹶﻟ ﻦ ﻳﺘﺮﻛﹸﻮﺍ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳ ﻼ ﹶ ﻚ ﹶﺛ ﹶ ِﺷﹾﺌﻨﺎ ،ﹶﻓﻔﹶﻌ ﹶﻞ ِﺑ ِﻬ ﻢ ﺫِﻟ ﻚ ﻣ ﺮ ﹰﺓ ﹸﺃ ﺧﺮﻯ ،ﹶﻓﹶﻠﻤﺎ ﺭﺃﹶﻯ ﹶﺃ ﹾﻥ ﺏ ﻧﺮِﻳ ﺪ ﹶﺃ ﹾﻥ ﺗﺮ ﺩ ﹶﺃﺭﻭﺍ ﺣﻨﺎ ﰲ ﹶﺃ ﺟﺴﺎ ِﺩﻧﺎ ﺣﺘﻰ ﻧ ﹾﻘﺘ ﹶﻞ ﰲ ﺳﺒِﻴﻠ ﺭ )(١ ﺲ ﹶﻟ ﻬ ﻢ ﺣﺎ ﺟ ﹲﺔ ﺗِ ﺮﻛﹸﻮﺍ( . ﹶﻟﻴ ﺸﻬِﻴ ِﺪ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ِﺧﺼﺎ ﹰﻻ ﹶﺃ ﹾﻥ ﻳ ﻐ ﹶﻔ ﺮ ﹶﻟﻪِ ﻣ ﻦ ﹶﺃ ﻭ ِﻝ ﺩ ﹾﻓ ﻌ ٍﺔ ِﻣ ﻦ ﺩ ِﻣﻪِ ،ﻭﻳﺮﻯ ﻭﻗﺎﻝِ) :ﺇﻥﱠ ﻟِﻠ ﺏ ﺝ ِﻣ ﻦ ﺍﳊﹸﻮ ِﺭ ﺍﻟﻌﻴﻦِ ،ﻭﻳﺠﺎ ﺭ ِﻣ ﻦ ﻋﺬﹶﺍ ِ ﺤﻠﱠﻰ ِﺣ ﹾﻠﻴ ﹶﺔ ﺍ ِﻹﻳﻤﺎﻥِ ،ﻭﻳ ﺰ ﻭ ﳉﻨﺔِ ،ﻭﻳ ﻣ ﹾﻘﻌﺪﻩ ِﻣ ﻦ ﺍ ﹶ ﺝ ﺍﻟﹾﻮﻗﹶﺎﺭِ ،ﺍﻟﻴﺎﻗﹸﻮﺗﺔﹸ ِﻣﻨﻪ ﺧﻴ ﺮ ِﻣ ﻦ ﺿ ﻊ ﻋﻠﹶﻰ ﺭﹾﺃ ِﺳ ِﻪ ﺗﺎ ﻉ ﺍ َﻷ ﹾﻛﺒﺮِ ،ﻭﻳﻮ ﺍﹾﻟ ﹶﻘﺒﺮِ ،ﻭﻳ ﹾﺄ ﻣ ﻦ ِﻣ ﻦ ﺍﹾﻟ ﹶﻔ ﺰ ِ ﲔ ِﺇﻧﺴﺎﻧﹰﺎ ِﻣ ﻦ ﲔ ِﻣ ﻦ ﺍﹾﻟﺤﻮ ِﺭ ﺍﻟﹾﻌﲔِ ،ﻭﻳﺸﻔ ﻊ ﰲ ﺳﺒ ِﻌ ﺝ ﺍﹾﺛﻨﺘﻴ ِﻦ ﻭ ﺳﺒ ِﻌ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺎ ﻓِﻴﻬﺎ .ﻭﻳﺰ ﻭ ﹶﺃﻗﹶﺎﺭِﺑ ِﻪ() (٢ﺫﻛﺮﻩ ﺃﲪﺪ ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻯ. ﻚ(؟ ﻗﺎﻝ :ﺑﻠﹶﻰ ،ﻗﹶﺎ ﹶﻝ) :ﻣﺎ ﹶﻛﻠﱠ ﻢ ﺍﻟﱠﻠﻪ ﹶﺃ ﺣ ﺪﹰﺍ ﻭﻗﺎﻝ ﳉﺎﺑﺮ) :ﹶﺃ ﹶﻻ ﺃﹸ ﺧِﺒﺮ ﻙ ﻣﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ َﻷﺑِﻴ ﺇِﻻ ِﻣ ﻦ ﻭﺭﺍ ِﺀ ِﺣﺠﺎﺏٍ ،ﻭ ﹶﻛﻠﱠ ﻢ ﹶﺃﺑﺎ ﻙ ِﻛﻔﹶﺎ ﺣﺎﹰ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻋﺒﺪِﻯ ﺗ ﻤ ﻦ ﻋﹶﻠ ﻰ ﹸﺃ ﻋ ِﻄﻚ ،ﻗﹶﺎ ﹶﻝ: ﺏ ﺗﺤِﻴﻴِﲎ ﹶﻓﺄﹸ ﹾﻗﺘ ﹶﻞ ﻓِﻴ ﻳﺎ ﺭ ﺏ ﻚ ﺛﹶﺎِﻧﻴﺔﹰ ،ﻗﺎﻝِ :ﺇﻧ ﻪ ﺳﺒ ﻖ ِﻣﻨﻰ )ﹶﺃﻧ ﻬ ﻢ ِﺇﹶﻟﻴﻬﺎ ﹶﻻ ﻳﺮﺟﻌﻮ ﹶﻥ( ﻗﺎ ﹶﻝ :ﻳﺎ ﺭ ﺴﺒ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﻗﹸِﺘﻠﹸﻮﺍ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺤ ﹶﻓﹶﺄﺑِﻠ ﹾﻎ ﻣ ﻦ ﻭﺭﺍﺋِﻰ ،ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﴿ :ﻭ ﹶﻻ ﺗ ﹶﺃ ﻣﻮﺍﺗﺎﹰ ،ﺑ ﹾﻞ ﹶﺃ ﺣﻴﺎ ٌﺀ ِﻋﻨ ﺪ ﺭﺑ ِﻬ ﻢ ﻳ ﺮ ﺯﻗﹸﻮ ﹶﻥ﴾)] (٣ﺁﻝ ﻋﻤﺮﺍﻥ.[١٦٩ : ﻀﺮٍ، ﻑ ﹶﻃﻴ ٍﺮ ﺧ ﺐ ِﺇﺧﻮﺍﻧﻜﹸ ﻢ ﺑﹸﺄ ﺣﺪٍ ،ﺟ ﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﹶﺃ ﺭﻭﺍ ﺣﻬ ﻢ ﰲ ﹶﺃﺟﻮﺍ ِ ﻭﻗﹶﺎ ﹶﻝ) :ﹶﻟﻤﺎ ﹸﺃﺻِﻴ ﺐ ﰲ ِﻇ ﹰﻞ ﺍﹾﻟ ﻌ ﺮﺵِ ،ﹶﻓﹶﻠﻤﺎ ﳉﻨﺔِ ،ﻭﺗ ﹾﺄ ﹸﻛ ﹸﻞ ِﻣ ﻦ ِﺛﻤﺎ ِﺭﻫﺎ ،ﻭﺗ ﹾﺄﻭِﻯ ِﺇﻟﹶﻰ ﹶﻗﻨﺎﺩِﻳ ﹶﻞ ِﻣ ﻦ ﹶﺫ ﻫ ٍ ﺗ ِﺮﺩ ﹶﺃﻧﻬﺎ ﺭ ﺍ ﹶ ﺻﻨ ﻊ ﺖ ِﺇ ﺧﻮﺍﻧﻨﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﻣﺎ ﺴ ﻦ ﻣﻘِﻴِﻠ ِﻬﻢ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﹶﻟﻴ ﺸ ﺮِﺑ ِﻬ ﻢ ﻭﺣ ﺐ ﻣ ﹾﺄ ﹶﻛِﻠ ِﻬ ﻢ ﻭ ﻣ ﻭ ﺟﺪﻭﺍ ﻃِﻴ ﳉﻬﺎﺩِ ،ﻭ ﹶﻻ ﻳﻨﻜﹸﻠﻮﺍ ﻋﻦ ﺍﹾﻟ ﺤﺮﺏ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ :ﹶﺃﻧﺎ ﹸﺃﺑﻠﱢ ﻐ ﻬ ﻢ ﻋﻨﻜﹸﻢ، ﺍﻟﻠﱠﻪ ﹶﻟﻨﺎ ﻟِﺌﻼ ﻳ ﺰ ﻫﺪﻭﺍ ﰲ ﺍ ِ )(٤ ﻞ ﺍﻟﻠﱠﻪ ﹶﺃ ﻣﻮﺍﺗﹰﺎ﴾ ﺴﺒ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﻗﹸِﺘﻠﹸﻮﺍ ﰲ ﺳﺒِﻴ ِ ﺤ ﹶﻓﺄﹶﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺭﺳﻮﻟِﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﴿ :ﻭ ﹶﻻ ﺗ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٦٩ : ﻀﺮﺍﺀ، ﺠﻨﺔِ ،ﰲ ﻗﹸﺒ ٍﺔ ﺧ ﺏ ﺍﹾﻟ ﻕ ﻧ ﻬ ٍﺮ ِﺑﺒﺎ ِ ﺸ ﻬﺪﺍ ُﺀ ﻋﻠﹶﻰ ﺑﺎ ِﺭ ِ ﻭﰱ )ﺍﳌﺴﻨﺪ( ﻣﺮﻓﻮﻋﹰﺎ) :ﺍﻟ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٨٧ﰲ ﺍﻹﻣﺎﺭﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٣١/٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٦٦٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٧٩٩ﻣﻦ ﺣﺪﻳﺚ ﺍﳌﻘﺪﺍﻡ ﺍﺑﻦ ﻣﻌﺪ ﻳﻜﺮﺏ ،ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٠١٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٨٠٠ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢٣٨٨ (٢٦٦/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٢٠ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٥٥ ﺸﻴﺔ().(١ ﳉﻨ ِﺔ ﺑ ﹾﻜ ﺮ ﹰﺓ ﻭ ﻋ ِ ﺨﺮﺝ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺭﺯﻗ ﻬ ﻢ ِﻣ ﻦ ﺍ ﹶ ﻳ ﺸﻬِﻴ ِﺪ ﺣﺘﻰ ﻳﺒﺘ ِﺪ ﺭﻩ ﺯ ﻭ ﺟﺘﺎﻩ ،ﹶﻛﹶﺄﻧ ﻬﻤﺎ ﹶﻃﻴﺮﺍ ِﻥ ﻒ ﺍ َﻷ ﺭﺽِ ﻣ ﻦ ﺩ ِﻡ ﺍﻟ ﺠ ﻭﻗﺎﻝ ) :ﹶﻻ ﺗ ِ ﺽ ﺑِﻴ ِﺪ ﹸﻛﻞﱢ ﻭﺍ ِﺣ ﺪ ٍﺓ ِﻣﻨ ﻬﻤﺎ ﺣﱠﻠ ﹲﺔ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺎ ﺡ ِﻣ ﻦ ﺍ َﻷ ﺭ ِ ﺿﱠﻠﺘﺎ ﻓﹶﺼﻴﹶﻠﻴ ِﻬﻤﺎ ِﺑﺒﺮﺍ ٍ ﹶﺃ ﻓِﻴﻬﺎ().(٢ ﺐ ِﺇﹶﻟ ﻰ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻭﰱ )ﺍﳌﺴﺘﺪﺭﻙ( ﻭﺍﻟﻨﺴﺎﺋﻰ ﻣﺮﻓﻮﻋﹰﺎَ ) :ﻷ ﹾﻥ ﺃﹸ ﹾﻗﺘ ﹶﻞ ﰲ ﺳﺒﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹶﺃ ﺣ ﻳﻜﹸﻮ ﹶﻥ ﻟِﻰ ﹶﺃ ﻫﻞﹸ ﺍ ﹶﳌ ﺪ ِﺭ ﻭﺍﹾﻟ ﻮﺑﺮ().(٣ ﺻ ِﺔ(. ﺲ ﺍﹾﻟ ﹶﻘ ﺮ ﺠﺪ ﹶﺃ ﺣﺪﻛﹸ ﻢ ِﻣ ﻦ ﻣ ﺸﻬِﻴ ﺪ ِﻣ ﻦ ﺍﻟ ﹶﻘﺘ ِﻞ ﺇِﻻ ﹶﻛﻤﺎ ﻳ ِ ﺠﺪ ﺍﻟ ﻭﻓﻴﻬﻤﺎ) :ﻣﺎ ﻳ ِ ﺸﻬِﻴ ﺪ ﰲ ﺳﺒ ِﻌ ﺸ ﹶﻔﻊ ﺍﻟ ﻭﰱ )ﺍﻟﺴﻨﻦ() :ﻳ ﲔ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺑﻴﺘِﻪ().(٤ ﻒ ﻻ ﻳ ﹾﻠ ِﻔﺘﻮ ﹶﻥ ﻭﺟﻮ ﻫ ﻬ ﻢ ﺼ ِ ﺸ ﻬﺪﺍﺀ ﺍﱠﻟﺬِﻳ ﻦ ِﺇ ﹾﻥ ﻳ ﹾﻠ ﹶﻘﻮﺍ ﰲ ﺍﻟ ﻭﰱ )ﺍﳌﺴﻨﺪ() :ﹶﺃﻓﹾﻀ ﹸﻞ ﺍﻟ ﺤﻚِ ﺇﹶﻟﻴ ِﻬ ﻢ ﺭﺑﻚ ،ﻭِﺇﺫﹶﺍ ﻀ ﺠﻨﺔِ ،ﻭﻳ ﻑ ﺍﻟ ﻌﻠﹶﻰ ِﻣ ﻦ ﺍﹾﻟ ﻚ ﻳﺘﹶﻠﺒﻄﹸﻮ ﹶﻥ ﰲ ﺍﹾﻟﻐ ﺮ ِ ﺣﺘﻰ ﻳ ﹾﻘﺘﻠﹸﻮﺍ ،ﺃﹸﻭﹶﻟِﺌ )(٥ ﻚ ِﺇﻟﹶﻰ ﻋﺒ ٍﺪ ﰲ ﺍﻟ ﺪﻧﻴﺎ ،ﻓﹶﻼ ِﺣﺴﺎ ﻚ ﺭﺑ ﺤ ﺿِ ﺏ ﻋﹶﻠﻴﻪ( . ﻕ ﺍﻟﻠﱠﻪ ﺣﺘﻰ ﺸ ﻬﺪﺍ ُﺀ ﹶﺃ ﺭﺑﻌ ﹲﺔ :ﺭ ﺟ ﹲﻞ ﻣ ﺆ ِﻣ ﻦ ﺟﻴ ﺪ ﺍ ِﻹﻳﻤﺎ ِﻥ ﹶﻟ ِﻘ ﻰ ﺍﻟ ﻌ ﺪﻭ ،ﻓﺼ ﺪ ﻭﻓﻴ ِﻪ) :ﺍﻟ ﺖ ﺱ ﹶﺃ ﻋﻨﺎﹶﻗ ﻬ ﻢ ﻭﺭﻓﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﹾﺃ ﺳﻪ ﺣﺘﻰ ﻭﹶﻗ ﻌ ﻚ ﺍﱠﻟﺬِﻯ ﻳ ﺮﹶﻓﻊِ ﺇﹶﻟﻴ ِﻪ ﺍﻟﻨﺎ ﹸﻗِﺘﻞﹶ ،ﻓﹶﺬِﻟ ﺸ ﻮ ِﻙ ﺍﻟﻄﱠ ﹾﻠ ِﺢ ﹶﺃﺗﺎ ﻩ ﻀ ﺮﺏ ﺟِﻠ ﺪ ﻩ ِﺑ ﹶﻗﹶﻠﻨﺴ ﻮﺗﻪ ﻭ ﺭ ﺟ ﹲﻞ ﻣ ﺆ ِﻣ ﻦ ﺟﻴ ﺪ ﺍ ِﻹﻳﻤﺎﻥِ ،ﹶﻟ ِﻘ ﻰ ﺍﹾﻟ ﻌ ﺪﻭ ﹶﻓ ﹶﻜﹶﺄﻧﻤﺎ ﻳ ﻼ ﻂ ﻋ ﻤ ﹰ ﺳ ﻬﻢ ﹶﻏ ﺮﺏٍ ،ﹶﻓﻘﹶـﺘﹶﻠﻪ ،ﻫ ﻮ ﰲ ﺍﻟ ﺪ ﺭ ﺟ ِﺔ ﺍﻟﺜﱠﺎِﻧﻴﺔِ ،ﻭ ﺭﺟ ﹲﻞ ﻣﺆ ِﻣ ﻦ ﺟﻴ ﺪ ﺍ ِﻹﻳﻤﺎﻥِ ،ﺧﹶﻠ ﹶ ﻕ ﺍﻟﻠﱠﻪ ﺣﺘﻰ ﻗﹸِﺘ ﹶﻞ ،ﹶﻓﺬﹶﺍ ﻙ ﰲ ﺍﻟ ﺪ ﺭ ﺟ ِﺔ ﺍﻟﺜﱠﺎِﻟﹶﺜﺔَِ ،ﻭ ﺭﺟ ﹲﻞ ﺼ ﺪ ﺤﹰﺎ ﻭﺁ ﺧ ﺮ ﺳﻴﺌﹰﺎ ﹶﻟ ِﻘ ﻰ ﺍﹾﻟ ﻌ ﺪﻭ ﹶﻓ ﺻﺎِﻟ ﻚﰲ ﻕ ﺍﻟﻠﱠﻪ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﻓﹶﺬِﻟ ﺼ ﺪ ﺴ ِﻪ ِﺇﺳﺮﺍﻓﹰﺎ ﹶﻛﺜِﲑﹰﺍ ﹶﻟ ِﻘ ﻰ ﺍﹾﻟ ﻌ ﺪﻭ ﹶﻓ ﻑ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﻣﺆ ِﻣ ﻦ ﹶﺃ ﺳ ﺮ ﺍﻟ ﺪ ﺭ ﺟ ِﺔ ﺍﻟﱠﺮﺍِﺑ ﻌ ِﺔ().(٦ ﻭﰱ )ﺍﳌﺴﻨﺪ( ﻭ)ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ() :ﺍﻟ ﹶﻘﺘﻠﹶﻰ ﺛﹶﻼﹶﺛ ﹲﺔ :ﺭ ﺟ ﹲﻞ ﻣ ﺆ ِﻣ ﻦ ﺟﺎ ﻫ ﺪ ِﺑﻤﺎِﻟ ِﻪ ﺤﻦ ﰲ ﺸﻬِﻴ ﺪ ﺍﳌﹸ ﻤﺘ ﺴ ِﻪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺣﺘﻰ ﺇﺫﺍ ﹶﻟ ِﻘ ﻰ ﺍﹾﻟ ﻌ ﺪﻭ ﻗﹶﺎﺗﹶﻠﻬ ﻢ ﺣﺘﻰ ﻳ ﹾﻘﺘﻞﹶ ،ﹶﻓﺬﹶﺍ ﻙ ﺍﻟ ﻭﻧ ﹾﻔ ِ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢٦٦/١ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٢٩٧/٢ﻭ (٤٢٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٧٩٨ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٩٧/٢ ) (٤ﺃﺧﺮﺣﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٢٢ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢٨٧/٥ﻣﻦ ﺣﺪﻳﺚ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﲝﲑ ﺑﻦ ﺳﻌﺪ. ) (٦ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢٣ ،٢٢/١ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٦٤٤ﰲ ﺍﳉﻬﺎﺩ.
٥٦ ﻕ ﻋﻠﻰ ﺖ ﻋ ﺮ ِﺷﻪِ ،ﻻ ﻳ ﹾﻔﻀﻠﹸﻪ ﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﺇِﻻ ِﺑ ﺪ ﺭ ﺟ ِﺔ ﺍﻟﻨﺒ ﻮﺓِ ،ﻭ ﺭﺟ ﹲﻞ ﻣ ﺆ ِﻣ ﻦ ﹶﻓ ِﺮ ﺤ ﺧﻴ ﻤ ِﺔ ﺍﻟﻠﱠﻪ ﺗ ﺴ ِﻪ ﻭﻣﺎِﻟ ِﻪ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺣـﺘﻰ ِﺇﺫﹶﺍ ﹶﻟ ِﻘ ﻰ ﺍﹾﻟ ﻌ ﺪﻭ، ﳋﻄﹶﺎﻳﺎ ،ﺟﺎﻫﺪ ﺑِﻨﻔ ِ ﺏ ﻭﺍ ﹶ ﺴ ِﻪ ِﻣ ﻦ ﺍﻟﺬﱡﻧﻮ ِ ﻧ ﹾﻔ ِ ﳋﻄﹶﺎﻳﺎ، ﻒ ﻣﺤﺎ ُﺀ ﺍ ﹶ ﺴﻴ ﺖ ﹸﺫﻧﻮﺑﻪ ﻭ ﺧﻄﹶﺎﻳﺎﻩِ ،ﺇﻥﱠ ﺍﻟ ﺤ ﺼ ﹲﺔ ﻣ ﺼ ِﻤ ﻚ ﻣ ﻤ ﻗﹶﺎﺗ ﹶﻞ ﺣﺘﻰ ﻳ ﹾﻘﺘﻞﹶ ،ﹶﻓِﺘ ﹾﻠ ﺠ ﻬﻨﻢ ﺳﺒ ﻌﺔﹸ ﹶﺃﺑﻮﺍﺏٍ، ﺠﻨ ِﺔ ﺷﺎﺀَ ،ﹶﻓِﺈﻥﱠ ﹶﻟﻬﺎ ﹶﺛﻤﺎِﻧﻴ ﹶﺔ ﹶﺃﺑﻮﺍﺏٍ ،ﻭِﻟ ﻭﺃﹸ ﺩ ِﺧ ﹶﻞ ِﻣ ﻦ ﺃ ﺏ ﺍﹾﻟ ﻯ ﹶﺃﺑﻮﺍ ِ ﺴ ِﻪ ﻭﻣﺎِﻟﻪِ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﻟ ِﻘ ﻰ ﺍﻟ ﻌ ﺪﻭ ،ﻗﹶﺎﺗ ﹶﻞ ﻀﻞﹸ ِﻣ ﻦ ﺑ ﻌﺾٍ ،ﻭ ﺭﺟ ﹲﻞ ﻣﻨﺎِﻓ ﻖ ﺟﺎ ﻫ ﺪ ِﺑﻨ ﹾﻔ ِ ﻀﻬﺎ ﹶﺃ ﹾﻓ ﻭﺑ ﻌ ﻒ ﻻ ﻳ ﻤﺤﻮ ﺍﻟﻨﻔﹶﺎ ﺴﻴ ﻚ ﰲ ﺍﻟﻨﺎﺭ ،ﻭِﺇﻥﱠ ﺍﻟ ﰲ ﺳﺒﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺣﺘﻰ ﻳ ﹾﻘﺘﻞﹶ ،ﹶﻓِﺈﻥﱠ ﹶﺫِﻟ ﻕ().(١ )(٢ ﻭﺻ ﺢ ﻋﻨﻪ) :ﹶﺃﻧ ﻪ ﹶﻻ ﻳ ﺠﺘ ِﻤﻊ ﻛﹶﺎِﻓ ﺮ ﻭﻗﹶﺎِﺗﹶﻠ ﻪ ﰲ ﺍﻟﻨﺎ ِﺭ ﹶﺃﺑ ﺪﹰﺍ( . ﻯ ﺴ ِﻪ( ،ﻗﻴﻞ :ﻓﹶﺄ ﲔ ِﺑﻤﺎِﻟ ِﻪ ﻭﻧ ﹾﻔ ِ ﺸﺮِﻛ ﻀﻞﹸ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﻣ ﻦ ﺟﺎ ﻫ ﺪ ﺍﹾﻟ ﻤ ﺠﻬﺎ ِﺩ ﹶﺃ ﹾﻓ ﻯ ﺍﹾﻟ ِ ﻭﺳﺌﻞ ﹶﺃ ﻀﻞﹸ؟ ﻗﺎﻝ ) :ﻣ ﻦ ﹸﺃ ﻫﺮِﻳ ﻖ ﺩ ﻣﻪ ،ﻭﻋِ ﻘ ﺮ ﺟﻮﺍ ﺩ ﻩ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ(. ﺍﻟ ﹶﻘﺘ ِﻞ ﹶﺃ ﹾﻓ ﳉﻬﺎ ِﺩ ﹶﻛﹶﻠ ﻤ ﹶﺔ ﻋ ﺪ ٍﻝ ِﻋﻨ ﺪ ﺳ ﹾﻠﻄﹶﺎ ٍﻥ ﺟﺎﺋِﺮ( ﻭﰱ )ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ(ِ) :ﺇﻥﱠ ِﻣ ﻦ ﹶﺃ ﻋﻈﹶﻢ ﺍ ِ ﻼ. ﻭﻫﻮ ﻷﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻣﺮﺳ ﹰ ﻀ ﺮﻫﻢ ﻣ ﻦ ﺤ ﻖ ﹶﻻ ﻳ ﻭﺻ ﺢ ﻋﻨﻪ) :ﹶﺃﻧ ﻪ ﻻ ﺗﺰﺍ ﹸﻝ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ﻦ ﺃﹸ ﻣِﺘ ِﻪ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺍﹾﻟ )(٣ ﺧ ﹶﺬﹶﻟ ﻬﻢ ،ﻭﻻ ﻣ ﻦ ﺧﺎﹶﻟ ﹶﻔﻬ ﻢ ﺣﺘﻰ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋﺔﹸ( ﻭﰱ ﻟﻔﻆ) :ﺣﺘﻰ ﻳﻘﹶﺎِﺗ ﹶﻞ ﺁ ِﺧﺮﻫﻢ ﺍﹾﻟ ﻤﺴِﻴ ﺢ ﺍﻟ ﺪﺟﺎ ﹶﻝ(. ﻓﺼﻞ
ﺏ ﻋﻠﻰ ﺃﻻ ﻳ ِﻔﺮﻭﺍ ،ﻭﺭﺑﻤﺎ ﺑﺎﻳﻌﻬﻢ ﻋﻠﻰ ﺍﳌﻮﺕِ، ﱮ ج ﻳﺒﺎﻳ ﻊ ﺃﺻﺤﺎﺑﻪ ﰲ ﺍﳊﺮ ِ ﻭﻛﺎﻥ ﺍﻟﻨ ﻭﺑﺎﻳﻌﻬﻢ ﻋﻠﻰ ﺍﳉﻬﺎ ِﺩ ﻛﻤﺎ ﺑﺎﻳﻌﻬﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﺑﺎﻳﻌﻬﻢ ﻋﻠﻰ ﺍﳍِﺠﺮ ِﺓ ﻗﺒﻞ ﺍﻟﻔﺘﺢ، ﻭﺑﺎﻳ ﻌﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻟﺘﺰﺍ ِﻡ ﻃﺎﻋ ِﺔ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﺑﺎﻳﻊ ﻧﻔﺮﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺃﻻ ﻳﺴﺄﻟﻮﺍ ﺍﻟﻨﺎﺱ ﺷﻴﺌﹰﺎ. ﻁ ﻳ ﻭﻛﺎ ﹶﻥ ﺍﻟﺴﻮ ﹸ ﺴﻘﹸﻂﹸ ﻣِﻦ ﻳ ِﺪ ﺃ ﺣ ِﺪﻫِﻢ ،ﻓﻴﱰ ﹸﻝ ﻋﻦ ﺩﺍﺑﺘﻪ ،ﻓﻴﺄ ﺧ ﹸﺬﻩ ،ﻭﻻ ﻳﻘﹸﻮ ﹸﻝ ﻷَﺣ ِﺪ:
) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١٨٥/٤ﻭﺍﻟﺪﺍﺭﻣﻲ ) (٢٠٧ ،٢٠٦/٢ﻣﻦ ﺣﺪﻳﺚ ﻋﺘﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻠﻤﻲ ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٩١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٤٩٥ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٤٤٩ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٣٣١/١ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٥٨/٥
٥٧ )(١
ﻧﺎﻭﻟﹾﲎ ﺇﻳﺎ ﻩ. ﻭﻛﺎﻥ ﻳﺸﺎﻭِﺭ ﺃﺻﺤﺎﺑﻪ ﰲ ﺃﻣﺮ ﺍﳉﻬﺎﺩ ،ﻭﺃﻣﺮ ﺍﻟﻌﺪﻭ ،ﻭﲣﲑ ﺍﳌﻨﺎﺯﻝ ،ﻭﰱ )ﺍﳌﺴﺘﺪﺭﻙ( ﺖ ﺃﺣﺪﹰﺍ ﺃﻛﺜﺮ ﻣﺸﻮﺭ ﹰﺓ ﻷﺻﺤﺎﺑﻪ ﻣِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج(. ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ) :ﻣﺎ ﺭﺃﻳ ﻑ ﺍﳌﻨﻘ ِﻄﻊ ،ﻭﻛﺎﻥ ﻒ ﰲ ﺳﺎﹶﻗﺘِﻬﻢ ﰲ ﺍﳌﺴﲑ ،ﻓﻴﺰﺟﻰ ﺍﻟﻀﻌﻴﻒ ،ﻭﻳﺮ ِﺩ ﻭﻛﺎﻥ ﻳﺘﺨﱠﻠ )(٢ ﺱ ﻢ ﰲ ﺍﳌﺴﲑ. ﺃﺭﻓﻖ ﺍﻟﻨﺎ ِ ﻼ ﺇﺫﺍ ﺃﺭﺍﺩ ﻏﺰﻭﺓ ﺣﻨﲔ :ﻛﻴﻒ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﻏﺰﻭﺓ ﻭﺭﻯ ﺑﻐﲑﻫﺎ) ،(٣ﻓﻴﻘﻮﻝ ﻣﺜ ﹰ ﻃﺮﻳ ﻖ ﳒﺪ ،ﻭﻣﻴﺎﻫﻬﺎ ،ﻭﻣﻦ ﺎ ﻣﻦ ﺍﻟﻌﺪ ﻭ ﻭﳓﻮ ﺫﻟﻚ. ﻭﻛﺎﻥ ﻳﻘﻮ ﹸﻝ) :ﺍ ﹶ ﳊ ﺮﺏ ﺧ ﺪ ﻋ ﹲﺔ().(٤ ﺱ. ﺖ ﺍﳊﺮ ﻭﻛﺎﻥ ﻳﺒﻌﺚ ﺍﻟﻌﻴﻮﻥ ﻳﺄﺗﻮﻧﻪ ﲞﱪ ﻋﺪﻭﻩ ،ﻭﻳﻄِﻠ ﻊ ﺍﻟﻄﻼﺋ ﻊ ،ﻭﻳﺒﻴ ﻭﻛﺎﻥ ﺇﺫﺍ ﻟﻘﻰ ﻋﺪﻭﻩ ،ﻭﻗﻒ ﻭﺩﻋﺎ ،ﻭﺍﺳﺘﻨﺼ ﺮ ﺍﻟﻠﱠﻪ ،ﻭﺃﻛﺜﺮ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﻣِﻦ ﺫﻛﺮ )(٥ ﺍﻟﻠﱠﻪ ،ﻭﺧﻔﻀﻮﺍ ﺃﺻﻮﺍﻢ. ﺐ ﺍﳉﻴﺶ ﻭﺍﳌﻘﺎﺗﻠﺔ ،ﻭﳚﻌ ﹸﻞ ﰲ ﻛﻞ ﺟﻨﺒ ٍﺔ ﹸﻛﻔﹾﺌﹰﺎ ﳍﺎ ،ﻭﻛﺎﻥ ﻳﺒﺎ ﺭﺯ ﺑﲔ ﻳﺪﻳﻪ ﻭﻛﺎﻥ ﻳﺮﺗ )(٦ ﺑﺄﻣ ِﺮﻩِ ،ﻭﻛﺎ ﹶﻥ ﻳﻠﹸﺒﺲ ﻟِﻠﺤﺮﺏ ﻋ ﺪﺗﻪ ،ﻭ ﺭﺑﻤﺎ ﻇﺎﻫﺮ ﺑﲔ ِﺩ ﺭ ﻋﻴ ِﻦ ،ﻭﻛﺎﻥ ﻟﻪ ﺍﻷﻟﻮﻳ ﹸﺔ )(٧ ﻭﺍﻟﺮﺍﻳﺎﺕ. )(٨ ﺻِﺘ ِﻬ ﻢ ﺛﹶﻼﺛﺎﹰ ،ﰒ ﻗﻔﻞ. ﻭﻛﺎﻥ ﺇﺫﺍ ﻇﻬﺮ ﻋﻠﻰ ﻗﻮﻡ ،ﺃﻗﺎﻡ ِﺑ ﻌ ﺮ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﻳﻐﲑ ،ﺍﻧﺘﻈﺮ ،ﻓﺈﻥ ﲰﻊ ﰲ ﺍﳊ ﻰ ﻣﺆﺫﻧﺎﹰ ،ﱂ ﻳ ِﻐ ﺮ ﻭﺇﻻ ﺃﻏﺎ ﺭ) ،(٩ﻭﻛﺎﻥ
) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٤٠١١ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٢١٧٤ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٣٩ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٨٠/٦ﻭﻣﺴﻠﻢ ).(٢٧٦٩ ) (٤ﺍﻧﻈﺮ ﺍﳌﺴﻨﺪ ) (٩٤٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ).(١٩٠١ ) (٥ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٢٥/٧ﻭﻣﺴﻠﻢ ) (١٧٦٣ﻭ ).(١٧٤٣ ) (٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٩٠ﻭﺃﲪﺪ ).(٤٤٩/٣ ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٢٣٤/٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٩٥ ) (٨ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٣/٥ﰲ ﺍﻷﺫﺍﻥ. ) (٩ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٢٣ ،١٢٢/٥ﻭﻣﺴﻠﻢ ).(١٧٣٠
٥٨ )(١
ﺭﲟﺎ ﺑﻴﺖ ﻋﺪ ﻭﻩ ،ﻭﺭﺑﻤﺎ ﻓﺎﺟﺄﻫﻢ ﺎﺭﹰﺍ. ﻭﻛﺎﻥ ﳛﺐ ﺍﳋﺮﻭﺝ ﻳﻮﻡ ﺍﳋﻤﻴﺲ) (٢ﺑﻜﺮ ﹶﺓ ﺍﻟﻨﻬﺎﺭ ،ﻭﻛﺎﻥ ﺍﻟﻌﺴﻜ ﺮ ﺇﺫﺍ ﻧﺰﻝ ﺍﻧﻀ ﻢ )(٣ ﻂ ﻋﻠﻴﻬﻢ ﻛﺴﺎﺀ ﻟﻌﻤﻬﻢ. ﺑﻌﻀﻪ ﺇﱃ ﺑﻌﺾ ﺣﱴ ﻟﻮ ﺑﺴ ﹶ ﻭﻛﺎﻥ ﻳﺮﺗﺐ ﺍﻟﺼﻔﻮﻑ) (٤ﻭﻳ ﻌﺒﹸﺌﻬﻢ ﻋﻨﺪ ﺍﻟﻘﺘﺎﻝ ﺑﻴﺪﻩ ،ﻭﻳﻘﻮﻝ) :ﺗﻘﺪﻡ ﻳﺎ ﻓﻼﻥ ،ﺗﺄﺧﺮ ﻳﺎ ﻓﻼﻥ(. ﻭﻛﺎﻥ ﻳﺴﺘﺤﺐ ﻟﻠﺮﺟِ ﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻘﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻗﻮﻣِﻪ. ﺴﺤﺎﺏ ،ﻭﻫﺎ ِﺯ ﻡ ﻯ ﺍﻟ ﻭﻛﺎﻥ ﺇِﺫﺍ ﹶﻟ ِﻘ ﻰ ﺍﻟﻌﺪﻭ ،ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﻣﻨ ِﺰ ﹶﻝ ﺍﻟ ِﻜﺘﺎﺏ ،ﻭ ﻣﺠﺮ ﺍ َﻷ ﺣﺰﺍﺏِ ،ﺍ ﻫ ِﺰ ﻣ ﻬﻢ ،ﻭﺍﻧ ﺠ ﻤ ﻊ ﻭﻳ ﻮﻟﱡﻮ ﹶﻥ ﺍﻟ ﺪﺑ ﺮ * ﺼ ﺮﻧﺎ ﻋﹶﻠﻴﻬﻢ() ،(٥ﻭﺭﲟﺎ ﻗﺎﻝ ﴿ :ﺳﻴ ﻬ ﺰﻡ ﺍﹾﻟ )(٦ ﺑ ِﻞ ﺍﻟﺴﺎ ﻋﺔﹸ ﻣ ﻮ ِﻋﺪﻫ ﻢ ﻭﺍﻟﺴﺎ ﻋﺔﹸ ﹶﺃ ﺩﻫﻰ ﻭﺃ ﻣ ﺮ﴾ ]ﺍﻟﻘﻤﺮ.[٤٦-٤٥ : ﺼ ﺮ ﻙ(. ﻭﻛﺎﻥ ﻳﻘﹸﻮ ﹸﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃﻧ ِﺰ ﹾﻝ ﻧ )(٧ ﺼﲑِﻯ ،ﻭِﺑ ﺖ ﻧ ِ ﻀﺪِﻯ ﻭﺃﹶﻧ ﺖ ﻋ ﻭﻛﺎﻥ ﻳﻘﻮ ﹸﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃﻧ ﻚ ﹸﺃﻗﹶﺎِﺗﻞﹸ( . ﻭﻛﺎﻥ ﺇﺫﺍ ﺍﺷﺘﺪ ﻟﻪ ﺑﺄﺱ ،ﻭ ﺣ ِﻤ ﻰ ﺍﳊﺮﺏ ،ﻭﻗﺼﺪﻩ ﺍﻟﻌﺪﻭ ،ﻳﻌِﻠ ﻢ ﺑﻨﻔﺴﻪ ﻭﻳﻘﻮ ﹸﻝ: )(٨ ﺐ ﹶﺃﻧﺎ ﺍﻟﻨِﺒ ﻰ ﻻ ﹶﻛﺬِﺏ ﹶﺃﻧﺎ ﺍﺑ ﻦ ﻋﺒ ِﺪ ﺍﳌﹸﻄﱠِﻠ ﳊ ﺮﺏ ﺍﺗ ﹶﻘﻮﺍ ﺑﻪ ج) (٩ﻭﻛﺎ ﹶﻥ ﺃﻗﺮﺑﻬﻢ ﺇﱃ ﺍﻟﻌﺪ ﻭ. ﺱ ﺇﺫﺍ ﺍﺷﺘ ﺪ ﺍ ﹶ ﻭﻛﺎ ﹶﻥ ﺍﻟﻨﺎ ﻭﻛﺎﻥ ﳚﻌ ﹸﻞ ﻷﺻﺤﺎﺑﻪ ِﺷﻌﺎﺭﹰﺍ ﰲ ﺍﳊﺮﺏ ﻳ ﻌ ﺮﻓﹸﻮ ﹶﻥ ﺑﻪ ﺇﺫﺍ ﺗﻜﻠﱠﻤﻮﺍ ،ﻭﻛﹶﺎ ﹶﻥ ِﺷﻌﺎ ﺭ ﻫ ﻢ )(١٠ ﺼﺮﻭ ﹶﻥ(. ﺖ( ،ﻭﻣﺮ ﹰﺓ) :ﻳﺎ ﻣﻨﺼﻮ ﺭ( ،ﻭﻣﺮﺓ) :ﺣﻢ ﻻ ﻳﻨ ﺖ ﹶﺃ ِﻣ ﻣﺮﺓ) :ﹶﺃ ِﻣ ) (١ﺍﻟﺒﺨﺎﺭﻱ ) .(٨٠/٦ﻣﻦ ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٢٨ﻭﺃﲪﺪ ).(١٩٤/٤ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٢٨ﻭﺃﲪﺪ ).(١٩٤/٤ ) (٤ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٦/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ ) (٣١٣/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ٢٢٦/٧ﻭ .(٤٧٦/٨ ) (٧ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٣٢ﻭﺍﻟﺘﺮﻣﺬﻱ ).(٣٥٧٨ ) (٨ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ٧٦/٦ﻭ (٢٤/٨ﻭﻣﺴﻠﻢ ).(١٧٧٦ ) (٩ﺃﻣﺎ ﺍﻷﻭﻝ ،ﻓﺄﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٩٦ﻭ ).(٢٦٣٨ ) (١٠ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٥٩ﻭﺍﻟﻨﺴﺎﺋﻲ ) .(٧٩ ،٧٨/٥ﻭﺍﻟﺪﺍﺭﻣﻲ ).(١٤٩/٢
٥٩ ﺱ ﺍﻟﻌﺮﺑﻴﺔ، ﺤ ِﻤﻞﹸ ﺍﻟﺮﻣﺢ ﻭﺍﻟﻘﻮ ﻉ ﻭﺍﳋﹸﻮ ﹶﺫﺓﹶ ،ﻭﻳﺘﻘﱠﻠ ﺪ ﺍﻟﺴﻴﻒ ،ﻭﻳ ﺲ ﺍﻟﺪﺭ ﻭﻛﺎﻥ ﻳﻠﹶﺒ ﺤﺒ ﻪ ﺍﻟﻠﱠﻪ، ﺤﺐ ﺍﳋﹸﻴﻼﺀ ﰲ ﺍﳊﺮﺏِ ،ﻭﻗﺎﻝِ) :ﺇﻥﱠ ِﻣﻨﻬﺎ ﻣﺎ ﻳ ِ ﺱ ﺑﺎﻟﺘﺮﺱِ ،ﻭﻛﺎﻥ ﻳ ِ ﻭﻛﺎﻥ ﻳﺘﺘ ﺮ ﺴ ِﻪ ِﻋﻨ ﺪ ﺍﻟﱢﻠﻘﹶﺎﺀِ، ﻼﺀُ ﺍﱠﻟﺘِﻰ ﻳﺤﺒﻬﺎ ﺍﻟﻠﱠﻪ ،ﻓﺎﺧﺘﻴﺎ ﹸﻝ ﺍﻟ ﺮﺟِ ﻞ ِﺑﻨ ﹾﻔ ِ ﻭ ِﻣﻨﻬﺎ ﻣﺎ ﻳﺒ ِﻐﻀﻪ ﺍﻟﻠﱠﻪ ،ﻓﹶﺄﻣﺎ ﺍﳋﹸﻴ ﹶ )(١ ﺼ ﺪﹶﻗﺔِ ،ﻭﹶﺃﻣﺎ ﺍﱠﻟﺘِﻰ ﻳﺒ ِﻐﺾ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻓﹶﺎ ﺧِﺘﻴﺎﻟﹸﻪ ﰲ ﺍﻟﺒﻐﻰ ﻭﺍﻟ ﹶﻔ ﻭﺍ ﺧِﺘﻴﺎﹸﻟ ﻪ ِﻋﻨ ﺪ ﺍﻟ ﺨ ِﺮ(. ﻒ .ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﻗﺘ ِﻞ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻗﺎﺗﻞ ﻣﺮﺓ ﺑﺎﳌﻨﺠﻨﻴﻖ ﻧﺼﺒﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻄﺎﺋ ِ )(٣ ﻭﺍﻟﻮﻟﺪﺍ ِﻥ) ،(٢ﻭﻛﺎﻥ ﻳﻨ ﹸﻈ ﺮ ﰲ ﺍﳌﻘﺎِﺗﹶﻠﺔِ ،ﻓﻤﻦ ﺭﺁ ﻩ ﹶﺃﻧﺒﺖ ،ﹶﻗﺘﹶﻠﻪ ،ﻭﻣﻦ ﱂ ﻳﻨِﺒﺖ ،ﺍﺳﺘﺤﻴﺎﻩ. ﻭﻛﺎﻥ ﺇﺫﺍ ﺑﻌﺚ ﺳﺮﻳﺔ ﻳﻮﺻﻴﻬﻢ ﺑﺘﻘﻮﻯ ﺍﻟﻠﱠﻪ ،ﻭﻳﻘﻮﻝ) :ﺳﲑﻭﺍ ِﺑﺴﻢ ﺍﻟﻠﱠﻪ ﻭﰱ ﺳﺒِﻴ ِﻞ )(٤ ﺍﻟﻠﱠﻪ ،ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﺑﺎﻟﱠﻠﻪِ ،ﻭ ﹶﻻ ﺗ ﻤﱢﺜﻠﹸﻮﺍ ،ﻭ ﹶﻻ ﺗ ﻐ ﺪﺭﻭﺍ ،ﻭ ﹶﻻ ﺗ ﹾﻘﺘﻠﹸﻮﺍ ﻭﻟِﻴ ﺪﹰﺍ(. ﺽ ﺍﻟﻌﺪ ﻭ. ﺴ ﹶﻔ ِﺮ ﺑﺎﻟﻘﹸﺮﺁ ِﻥ ﺇﱃ ﺃﺭ ِ ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟ ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺃﻣ ﲑ ﺳﺮﻳﺘﻪ ﺃﻥ ﻳﺪﻋ ﻮ ﻋﺪﻭﻩ ﻗﺒﻞ ﺍﻟﻘِﺘﺎﻝ ﺇﻣﺎ ﺇﱃ ﺍﻹﺳﻼ ِﻡ ﻭﺍﳍِﺠﺮﺓِ ،ﺃﻭ ﺏ ﺍﳌﺴﻠﻤﲔ ،ﻟﻴﺲ ﳍﻢ ﰲ ﺍﻟﻔﻰﺀ ﻧﺼﻴﺐ ،ﺃﻭ ﺑﺬﻝ ﺍﻹﺳﻼ ِﻡ ﺩﻭﻥ ﺍﳍِﺠﺮﺓ ،ﻭﻳﻜﻮﻧﻮﻥ ﻛﺄﻋﺮﺍ ِ )(٥ ﷲ ﻭﻗﺎﺗﻠﻬﻢ. ﺍﳉِﺰﻳﺔ ،ﻓﺈﻥ ﻫ ﻢ ﺃﺟﺎﺑﻮﺍ ﺇﻟﻴﻪ ،ﹶﻗِﺒ ﹶﻞ ﻣﻨﻬﻢ ،ﻭﺇﻻ ﺍﺳﺘﻌﺎﻥ ﺑﺎ ِ ﺏ ﻓﺄﻋﻄﺎﻫﺎ ﻭﻛﺎﻥ ﺇﺫﺍ ﻇﻔﺮ ﺑﻌﺪﻭﻩ ،ﺃﻣﺮ ﻣﻨﺎﺩﻳﺎﹰ ،ﻓﺠﻤﻊ ﺍﻟﻐﻨﺎﺋ ﻢ ﻛﻠﱠﻬﺎ ،ﻓﺒﺪﺃ ﺑﺎﻷﺳﻼ ِ ﺲ ﺍﻟﺒﺎﻗﻰ ،ﻓﻮﺿﻌﻪ ﺣﻴﺚ ﺃﺭﺍﻩ ﺍﻟﻠﱠﻪ ،ﻭﺃﻣﺮﻩ ﺑﻪ ﻣِﻦ ﻣﺼﺎﱀ ﺍﻹﺳﻼﻡ، ﻷﻫﻠﻬﺎ ،ﰒ ﺃﺧﺮﺝ ﺧﻤ ﰒ ﻳ ﺮ ﺿﺦ (٦)ﻣﻦ ﺍﻟﺒﺎﻗﻰ ﳌﻦ ﻻ ﺳﻬﻢ ﻟﻪ ﻣِﻦ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟﺼـﺒﻴﺎ ِﻥ ﻭﺍﻟﻌﺒﻴﺪِ ،ﰒ ﻗﺴﻢ ﺍﻟﺒﺎﻗﻰ )(٧ ﺱ ﺛﻼﺛ ﹸﺔ ﺃﺳﻬﻢ :ﺳﻬ ﻢ ﻟﻪ ،ﻭﺳﻬﻤﺎ ِﻥ ﻟﻔﺮﺳﻪ ،ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻢ ﺑﺎﻟﺴﻮﻳﺔ ﺑﲔ ﺍﳉﻴﺶ ،ﻟﻠﻔﺎﺭ ِ ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺜﺎﺑﺖ ﻋﻨﻪ. ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٥٩ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٧٩ ،٧٨/٥ ) (٢ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) ،(٤٤٧/٢ﻭﺍﻟﺒﺨﺎﺭﻱ ) (١٠٤/٦ﻭﻣﺴﻠﻢ ) (١٧٤٤ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٤٠٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٥٨٤ﻭﺍﻟﻨﺴﺎﺋﻲ ) .(١٥٥/٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ )(٢٥٤١ ﻣﻦ ﺣﺪﻳﺚ ﻋﻄﻴﺔ ﺍﻟﻘﺮﻇﻲ ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٣١ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺍﳌﺘﻘﺪﻡ. ) (٦ﺍﻟﺮﺿﺦ :ﺍﻟﻌﻄﻴﺔ ﺍﻟﻘﻠﻴﻠﺔ ،ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ).(١٤١٢ ) (٧ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥١/٦ﰲ ﺍﳉﻬﺎﺩ.
٦٠ ﺻﻠﹾﺐ ﺍﻟﻐﻨﻴﻤ ِﺔ ﲝﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﻣِﻦ ﺍﳌﺼﻠﺤﺔِ ،ﻭﻗﻴﻞ :ﺑﻞ ﻛﺎﻥ ﺍﻟﻨ ﹶﻔﻞﹸ ﻭﻛﺎﻥ ﻳﻨﻔﱢ ﹸﻞ ﻣِﻦ ﺲ .ﻭﲨﻊ ﻟِﺴﻠﻤ ﹶﺔ ﺑﻦ ﺲ ﺍﳋﹸﻤِ ﳋﻤﺲ ،ﻭﻗﻴﻞ ﻭﻫﻮ ﺃﺿﻌﻒ ﺍﻷﻗﻮﺍﻝ :ﺑﻞ ﻛﺎﻥ ﻣﻦ ﺧﻤِ ﻣِﻦ ﺍ ﹸ ﺍﻷﻛﻮﻉ ﰲ ﺑﻌﺾ ﻣﻐﺎﺯﻳﻪ ﺑﲔ ﺳﻬ ِﻢ ﺍﻟﺮﺍﺟﻞ ﻭﺍﻟﻔﺎﺭﺱ ،ﻓﺄﻋﻄﺎﻩ ﺃﺭﺑﻌ ﹶﺔ ﺃﺳﻬﻢ ﻟِﻌﻈﻢ ﻏﹶﻨﺎِﺋ ِﻪ ﰲ )(١ ﺗﻠﻚ ﺍﻟﻐﺰﻭﺓ. )(٢ ﺴﻮﻯ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻘﻮﻯ ﰲ ﺍﻟﻘِﺴﻤﺔ ﻣﺎ ﻋﺪﺍ ﺍﻟﻨﻔﻞ. ﻭﻛﺎﻥ ﻳ ﺴﻪ، ﺚ ﺳ ِﺮﻳﺔ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﻤﺎ ﹶﻏﻨِﻤﺖ ،ﺃﺧﺮﺝ ﺧ ﻤ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻏﺎﺭ ﰲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ،ﺑﻌ ﹶ ﻭﻧ ﱠﻔﹶﻠﻬﺎ ﺭﺑ ﻊ ﺍﻟﺒﺎﻗﻰ ،ﻭﻗﺴﻢ ﺍﻟﺒﺎﻗﻰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺳﺎﺋﺮ ﺍﳉﻴﺶ ،ﻭﺇﺫﺍ ﺭﺟﻊ ،ﻓﻌﻞ ﺫﻟﻚ ،ﻭﻧﻔﱠﻠﻬﺎ )(٤ ﺿﻌِﻴ ِﻔ ِﻬ ﻢ(. ﲔ ﻋﻠﹶﻰ ﻯ ﺍ ﹾﳌ ﺆ ِﻣِﻨ ﺍﻟﺜﻠﺚ) (٣ﻭﻣﻊ ﺫﻟﻚ ،ﻓﻜﺎﻥ ﻳﻜﺮ ﻩ ﺍﻟﻨ ﹶﻔﻞﹶ ،ﻭﻳﻘﻮ ﹸﻝِ) :ﻟﻴﺮ ﺩ ﹶﻗ ِﻮ ﺼ ِﻔﻰ ،ﺇﻥ ﺷﺎﺀ ﻋﺒﺪﺍﹰ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﻣﺔﹰ ،ﻭﺇﻥ ﻭﻛﺎ ﹶﻥ ﻟﻪ ج ﺳ ﻬ ﻢ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻳ ﺪﻋﻰ ﺍﻟ )(٥ ﳋﻤﺲ. ﺷﺎ َﺀ ﻓﺮﺳﹰﺎ ﳜﺘﺎﺭﻩ ﻗﺒﻞ ﺍ ﹸ ﺻ ِﻔﻴﺔﹸ ِﻣ ﻦ ﺍﻟ ﺖ ﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ) :ﻭﻛﹶﺎﻧ ﺼ ِﻔ ﻰ() (٦ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ .ﻭﳍﺬﺍ ﺟﺎ َﺀ ﰲ ﻛﺘﺎﺑﻪ ﺇﱃ ﺑﲎ ﺯﻫﲑ ﺑﻦ ﹸﺃﹶﻗﻴﺶ: ﻼﺓﹶ، ﺼﹶ )ِﺇﻧ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﺷ ِﻬ ﺪﺗﻢ ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﻟ ﻪ ﺇِﻻ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﻥﱠ ﳏﻤﺪﹰﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﹶﻗ ﻤﺘﻢ ﺍﻟ ﺼ ِﻔ ﻰ ﹶﺃﻧﺘ ﻢ ﺁ ِﻣﻨﻮ ﹶﻥ ﱮ ج ،ﻭ ﺳ ﻬ ﻢ ﺍﻟ ﺲ ِﻣ ﻦ ﺍ ﹶﳌ ﻐﻨ ِﻢ ﻭ ﺳﻬﻢ ﺍﻟﻨ ﻭﺁﺗﻴﺘﻢ ﺍﻟ ﺰﻛﹶﺎﺓﹶ ،ﻭﹶﺃﺩﻳﺘﻢ ﺍﳋﹸﻤ ﺑﹶﺄﻣﺎ ِﻥ ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ().(٧
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٠٧ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٣٩ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٧٠ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﻓﻴﻤﻦ ﻗﺎﻝ :ﺍﳋﻤﺲ ﻗﺒﻞ ﺍﻟﻨﻔﻞ ﻣﻦ ﺣﺪﻳﺚ ﺣﺒﻴﺐ ﺑﻦ ﻣﺴﻠﻤﺔ ﺍﻟﻔﻬﺮﻱ ،ﺷﻬﺪﺕ ﺍﻟﻨﱯ ﻧﻔﻞ ﺍﻟﺮﺑﻊ ﰲ ﺍﻟﺒﺪﺍﺀ ،ﻭﺍﻟﺜﻠﺚ ﰲ ﺍﻟﺮﺟﻌﺔ ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٢٤ ،٣٢٣/٥ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻭﰲ ﺳﻨﺪﻩ ﺿﻌﻒ. ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٩١ﻋﻦ ﺍﻟﺸﻌﱯ ﻣﺮﺳﻼ. ) (٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٩٤ﺑﺴﻨﺪ ﻗﻮﻱ ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٢٢٤٧ﻭﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ( (٢٩٩٥ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٧ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٩٩ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٦١ )(١
ﺼ ِﻔ ﻰ. ﻭﻛﺎﻥ ﺳﻴ ﹸﻔ ﻪ ﹸﺫﻭ ﺍﻟ ﹶﻔﻘﹶﺎ ِﺭ ﻣِﻦ ﺍﻟ ﻭﻛﺎﻥ ﻳﺴ ِﻬﻢ ﳌﻦ ﻏﺎﺏ ﻋﻦ ﺍﻟﻮﻗﻌ ِﺔ ﳌﺼﻠﺤ ِﺔ ﺍﳌﹸﺴﻠ ِﻤﲔ ،ﻛﻤﺎ ﺃﺳﻬﻢ ﻟِﻌﺜﻤﺎﻥ ﺳﻬﻤﻪ ﻣِﻦ ﻀ ﺮﻫﺎ ﻟِﻤﻜﺎﻥ ﲤﺮﻳﻀﻪ ﻻﻣﺮﺃِﺗ ِﻪ ﺭﻗﻴ ﹶﺔ ﺍﺑﻨﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎ ﹶﻝِ) :ﺇﻥﱠ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑﺪﺭ ،ﻭﱂ ﳛ )(٢ ﺏ ﹶﻟﻪ ﺳ ﻬﻤﻪ ﻭﹶﺃ ﺟ ﺮﻩ. ﻀﺮ ﺍﻧ ﹶﻄﹶﻠ ﻖ ﰲ ﺣﺎ ﺟ ِﺔ ﺍﻟﻠﱠﻪ ﻭﺣﺎﺟﺔ ﺭﺳﻮِﻟ ِﻪ( ،ﹶﻓ ﻭﻛﺎﻧﻮﺍ ﻳﺸﺘﺮﻭﻥ ﻣﻌﻪ ﰲ ﺍﻟﻐﺰﻭ ﻭﻳﺒﻴﻌﻮﻥﹶ ،ﻭﻫﻮ ﻳﺮﺍﻫﻢ ﻭﻻ ﻳﻨﻬﺎﻫﻢ ،ﻭﺃﺧﱪﻩ ﺭﺟﻞ ﹶﺃﻧ ﻪ ﺤﺖ ﻉ ﺣﱴ ﺭِﺑ ﺖ ﺃﺑﻴ ﻊ ﻭﺃﺑﺘﺎ ﺭﺑ ﺢ ﺭﲝﹰﺎ ﱂ ﻳﺮﺑ ﺢ ﺃ ﺣ ﺪ ﻣِﺜﹶﻠﻪ ،ﻓﻘﺎﻝ) :ﻣﺎ ﻫﻮ(؟ ﻗﺎﻝ :ﻣﺎ ﺯِﻟ ﺨﻴ ِﺮ ﺭﺟٍ ﻞ ﺭِﺑ ﺢ( ﻗﹶﺎ ﹶﻝ :ﻣﺎ ﻫ ﻮ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؟ ﻗﹶﺎ ﹶﻝ: ﻚ ِﺑ ﺛﻼﺛﹶﻤﺎﺋ ِﺔ ﺃﹸﻭﻗﻴﺔ ،ﻓﻘﺎ ﹶﻝ) :ﹶﺃﻧﺎ ﺃﹸﻧﺒﺌﹸ )(٣ ) ﺭ ﹾﻛ ﻌﺘﻴ ِﻦ ﺑ ﻌ ﺪ ﺍﻟﺼﻼﺓ(. ﻭﻛﺎﻧﻮﺍ ﻳﺴﺘﺄﺟﺮﻭﻥ ﺍﻷُﺟﺮﺍﺀ ﻟﻠﻐﺰﻭ ﻋﻠﻰ ﻧﻮﻋﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﳜﺮﺝ ﺍﻟﺮﺟﻞﹸ، ﺨﺪِﻣﻪ ﰲ ﺳﻔ ِﺮ ِﻩ .ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﺴﺘﺄﺟ ﺮ ﻣﻦ ﻣﺎﻟﻪ ﻣﻦ ﳜﺮﺝ ﰲ ﺍﳉﻬﺎﺩ، ﻭﻳﺴﺘﺄ ِﺟ ﺮ ﻣ ﻦ ﻳ ﻭﻳﺴﻤﻮﻥ ﺫﻟﻚ ﺍﳉﻌﺎﺋﻞ ،ﻭﻓﻴﻬﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج) :ﻟﻠﻐﺎﺯﻯ ﺃﺟﺮﻩ ،ﻭﻟﻠﺠﺎ ِﻋ ِﻞ ﹶﺃ ﺟﺮﻩ ﻭﹶﺃ ﺟﺮ )(٤ ﺍﻟﻐﺎﺯِﻯ(. ﻭﻛﺎﻧﻮﺍ ﻳﺘﺸﺎﺭﻛﻮﻥ ﰲ ﺍﻟﻐﻨﻴﻤﺔ ﻋﻠﻰ ﻧﻮﻋﲔ ﺃﻳﻀﺎﹰ ،ﺃﺣﺪﳘﺎ :ﺷﺮﻛﺔ ﺍﻷﺑﺪﺍﻥ ،ﻭﺍﻟﺜﺎﱏ: ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﺮﺟ ﹸﻞ ﺑﻌﲑﻩ ﺇﱃ ﺍﻟﺮﺟﻞ ﺃﻭ ﻓﺮﺳﻪ ﻳﻐﺰﻭ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﳑﺎ ﻳﻐﻨ ﻢ ﺣﱴ ﺭﲟﺎ ﺏ ﺃﺣ ﺪﻫﻤﺎ ِﻗ ﺪ ﺣﻪ ،ﻭﺍﻵﺧﺮ ﻧﺼﻠﹶﻪ ﻭﺭِﻳﺸﻪ. ﺴ ﻬﻢ ،ﻓﺄﺻﺎ ﺍﻗﺘﺴﻤﺎ ﺍﻟ ﺐ ﻳ ﻮ ﻡ ﺑ ﺪﺭٍ ،ﹶﻓﺠﺎ َﺀ ﺳ ﻌ ﺪ ﺖ ﹶﺃﻧﺎ ﻭ ﻋﻤﺎ ﺭ ﻭ ﺳ ﻌ ﺪ ﻓﻴﻤﺎ ﻧﺼِﻴ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ) :ﺍﺷﺘﺮﻛ )(٥ ِﺑﹶﺄ ِﺳﻴ ﺮﻳﻦِ ،ﻭﹶﻟ ﻢ ﹶﺃﺟِﻰ ْﺀ ﹶﺃﻧﺎ ﻭ ﻋﻤﺎ ﺭ ِﺑﺸﻰ ٍﺀ(. ﺴ ِﻬﻢ ﻟِﻤﻦ ﹶﻗ ِﺪ ﻡ ﻣِﻦ ﺚ ﺑﺎﻟﺴﺮﻳﺔ ﻓﹸﺮﺳﺎﻧﹰﺎ ﺗﺎﺭﺓﹰ ،ﻭ ِﺭﺟﺎ ﹰﻻ ﹸﺃ ﺧﺮﻯ ،ﻭﻛﺎﻥ ﻻ ﻳ ﻭﻛﺎﻥ ﻳﺒﻌ ﹸ )(٦ ﺍ ﹶﳌ ﺪ ِﺩ ﺑﻌ ﺪ ﺍﻟﻔﺘﺢ. ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢٧١/١ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٥٦١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٨٠٨ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٢٦ﰲ ﺍﳉﻬﺎﺩ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٨٥ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١٧٤/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٢٦ﰲ ﺍﳉﻬﺎﺩ .ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٣٨٨ﻭﺍﻟﻨﺴﺎﺋﻲ ) (٥٧/٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٢٢٨٨ ) (٦ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٧٧ ،٣٧٦/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
٦٢ ﻓﺼﻞ
ﻭﻛﺎﻥ ﻳﻌﻄﻰ ﺳﻬ ﻢ ﺫﻯ ﺍﻟﻘﹸﺮﰉ ﰲ ﺑﲎ ﻫﺎﺷﻢ ﻭﺑﲎ ﺍﳌﻄﻠﺐ ﺩﻭﻥ ﺇﺧﻮﺗِﻬﻢ ﻣﻦ ﺑﲎ ﻋﺒ ِﺪ ﻚ ﺑﻴ ﻦ ﺐ ﻭﺑﻨﻮ ﻫﺎ ِﺷ ٍﻢ ﺷ ﻰ ٌﺀ ﻭﺍ ِﺣ ﺪ( ﻭ ﺷﺒ ﴰﺲ ﻭﺑﲎ ﻧﻮﻓﻞ ،ﻭﻗﺎﻝِ) :ﺇﻧﻤﺎ ﺑﻨﻮ ﺍﳌﹸﻄﱠِﻠ ِ )(١ ﹶﺃﺻﺎِﺑ ِﻌﻪِ ،ﻭﻗﹶﺎ ﹶﻝِ) :ﺇﻧ ﻬ ﻢ ﹶﻟ ﻢ ﻳﻔﹶﺎ ِﺭﻗﹸﻮﻧﺎ ﰲ ﺟﺎ ِﻫﻠِﻴ ٍﺔ ﻭ ﹶﻻ ِﺇ ﺳﻼﹶﻡ( ﻓﺼﻞ
ﺐ ﻭﺍﻟ ﱠﻄﻌﺎ ﻡ ﻓﻴﺄﻛﻠﻮﻧﻪ ،ﻭﻻ ﺴ ﹶﻞ ﻭﺍﻟ ِﻌﻨ ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺼﻴﺒﻮ ﹶﻥ ﻣﻌﻪ ﰲ ﻣﻐﺎﺯِﻳﻬﻢ ﺍﻟ ﻌ ﺸﹰﺎ ﹶﻏِﻨﻤﻮﺍ ﰲ ﺯﻣﺎ ِﻥ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﹶﻃﻌﺎ ﻣﹰﺎ ﻳﺮﻓﻌﻮﻧﻪ ﰲ ﺍﳌﻐﺎﱎ (٢)،ﻗﺎﻝ ﺍﺑ ﻦ ﻋﻤﺮِ) :ﺇﻥﱠ ﺟﻴ )(٣ ﺲ( ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ. ﳋ ﻤ ﺴﻼﹰ ،ﻭﱂ ﻳ ﺆ ﺧ ﹾﺬ ِﻣﻨﻬﻢ ﺍ ﹸ ﻭ ﻋ ﺤﻢٍ ،ﻭﻗﺎﻝ) :ﻻ ﹸﺃ ﻋﻄِﻰ ﺍﻟﻴﻮ ﻡ ﺃﺣﺪﹰﺍ ﺏ ﺷ ﺠﺮﺍ ِ ﻭﺍﻧﻔﺮﺩ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺍﳌﻐﻔﱠﻞ ﻳ ﻮ ﻡ ﺧﻴﺒﺮ ِﺑ ِ )(٤ ِﻣ ﻦ ﻫﺬﺍ ﺷﻴﺌﺎﹰ ،ﻓﺴ ِﻤ ﻌﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺘﺒﺴﻢ ﻭﱂ ﻳ ﹸﻘ ﹾﻞ ﻟﻪ ﺷﻴﺌﹰﺎ(. ﻭﻗﻴﻞ ﻻﺑﻦ ﺃﰉ ﺃﻭﰱ :ﹸﻛﻨﺘﻢ ﺗﺨ ﻤﺴﻮ ﹶﻥ ﺍﻟﻄﻌﺎ ﻡ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج؟ ﻓﻘﺎﻝ: )ﺃﺻﺒﻨﺎ ﻃﻌﺎﻣﹰﺎ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﻛﺎﻥ ﺍﻟﺮﺟ ﹸﻞ ﳚﻰﺀ ،ﻓﻴﺄﺧ ﹸﺬ ﻣﻨﻪ ﻣِﻘﺪﺍ ﺭ ﻣﺎ ﻳﻜﻔﻴﻪ ،ﰒ )(٥ ﻑ(. ﻳﻨﺼﺮ ﺴﻤﻪ ﺣﱴ ﺇ ﹾﻥ ﹸﻛﻨﺎ ﹶﻟﻨ ﺮ ِﺟﻊ ﳉ ﻮ ﺯ ﰲ ﺍﻟ ﻐ ﺰﻭِ ،ﻭﻻ ﻧ ﹾﻘ ِ ﺾ ﺍﻟﺼﺤﺎﺑ ِﺔ) :ﻛﻨﺎ ﻧﺄ ﹸﻛ ﹸﻞ ﺍ ﹶ ﻭﻗﺎﻝ ﺑﻌ )(٦ ﺇﱃ ﺭِﺣﺎِﻟﻨﺎ ﻭﹶﺃ ﺟ ِﺮﺑﺘﻨﺎ ﻣﻨﻪ ﳑﻠﻮﺀﺓ(. ﻓﺼﻞ
)(٧
ﺲ ِﻣﻨﺎ( . ﺐ ﻧ ﻬﺒ ﹰﺔ ﹶﻓﹶﻠﻴ ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﰲ ﻣﻐﺎﺯﻳﻪ ﻋﻦ ﺍﻟﻨ ﻬﺒﺔ ﻭﺍﳌﹸﹾﺜﹶﻠ ِﺔ ﻭﻗﺎﻝ ) :ﻣ ِﻦ ﺍﻧﺘ ﻬ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ١٧٤/٦ﻭ ٣٨٩ﻭ (٣٧١/٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٩٧٨ﻭ ) (٢٩٧٩ﻭ )(٢٩٨٠ ﻣﻦ ﺣﺪﻳﺚ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٨٢/٦ﰲ ﺍﳋﻤﺲ. ) (٣ﺭﻗﻢ ) (٢٧٠١ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،١٨٢ ،١٨١/٦ﻭ ٣٦٩/٧ﻭ (٥٤٩/٩ﻭﻣﺴﻠﻢ ) (١٧٧٢ﻭﺃﲪﺪ ) ٨٦/٤ﻭ ،٥٦/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٧٠٢ ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٠٤ﻭﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ. ) (٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٠٦ﻭﰲ ﺳﻨﺪﻩ ﳎﻬﻮﻝ. ) (٧ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ١٤٠/٣ﻭ (١٩٧ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٦٠١ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ،ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ.
٦٣ ﺖ().(١ ﺖ ِﻣ ﻦ ﺍﻟﻨﻬﺒﻰ ﹶﻓﺄﹸ ﹾﻛ ِﻔﹶﺌ ﺨ )ﻭﺃﻣ ﺮ ﺑﺎﻟ ﹸﻘﺪﻭ ِﺭ ﺍﻟﱴ ﻃﹸِﺒ ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋ ﻦ ﺭﺟ ٍﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻗﺎﻝ ) :ﺧ ﺮ ﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺳﻔﺮٍ، ﺱ ﺣﺎ ﺟ ﹲﺔ ﺷﺪﻳﺪ ﹲﺓ ﻭ ﺟ ﻬﺪ ،ﻭﺃﺻﺎﺑﻮﺍ ﻏﻨﻤﺎﹰ ،ﻓﺎﻧﺘﻬﺒﻮﻫﺎ ﻭﺇ ﱠﻥ ﻗﹸﺪﻭﺭﻧﺎ ﻟﺘﻐﻠﻰ ﺇﺫ ﺏ ﺍﻟﻨﺎ ﻓﺄﺻﺎ ﺟﺎ َﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳝﺸﻰ ﻋﻠﻰ ﻗﻮﺳﻪ ،ﹶﻓﹶﺄ ﹾﻛ ﹶﻔﹶﺄ ﻗﹸﺪﻭ ﺭﻧﺎ ﺑﻘﻮ ِﺳﻪِ ،ﹸﺛﻢ ﺟﻌ ﹶﻞ ﻳ ﺮ ِﻣﻞﹸ ﺍﻟﻠﱠﺤ ﻢ ﺖ ِﺑﹶﺄ ﺣﻞﱠ ِﻣ ﻦ ﺴ ﺑﺎﻟﺘﺮﺍﺏِ ،ﱠﰒ ﻗﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻨ ﻬﺒ ﹶﺔ ﹶﻟﻴ ﺴ ﺖ ِﺑﹶﺄ ﺣﻞﱠ ِﻣ ﻦ ﺍ ﹶﳌﻴﺘﺔِ ،ﺃﻭ ِﺇﻥﱠ ﺍ ﹶﳌﻴﺘ ﹶﺔ ﹶﻟﻴ ﺍﻟﻨ ﻬﺒ ِﺔ().(٢ ﺐ ﺍﻟﺮﺟ ﹸﻞ ﺩﺍﺑ ﹰﺔ ﻣِﻦ ﺍﻟﻔﻰﺀ ﺣﺘﻰ ﺇﺫﺍ ﺃﻋﺠ ﹶﻔﻬﺎ ،ﺭ ﺩﻫﺎ ﻓﻴﻪ ،ﻭﺃﻥ ﻭﻛﺎﻥ ﻳﻨﻬﻰ ﺃﻥ ﻳﺮﻛ ﻳ ﹾﻠﺒ ﺲ ﺍﻟﺮ ﺟ ﹸﻞ ﺛﻮﺑﹰﺎ ﻣِﻦ ﺍﻟﻔﻰﺀ ﺣﱴ ﺇﺫﺍ ﺃﺧﻠﻘﹶﻪ ،ﺭﺩﻩ ﻓﻴﻪ) ،(٣ﻭﱂ ﳝﻨﻊ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺣﺎﻝ ﺍﳊﺮﺏ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﻳﺸﺪ ﺩ ﰲ ﺍﻟ ﻐﻠﹸﻮ ِﻝ ﺟﺪﺍﹰ ،ﻭﻳﻘﻮﻝ) :ﻫ ﻮ ﻋﺎ ﺭ ﻭﻧﺎ ﺭ ﻭ ﺷﻨﺎ ﺭ ﻋﻠﹶﻰ ﹶﺃ ﻫِﻠ ِﻪ ﻳ ﻮ ﻡ )(٤ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ(. ﳉﻨ ﹸﺔ ﻗﺎﻝ) :ﻛﹶﻼ ﻭﺍﱠﻟﺬِﻯ ﻧﻔﹾﺴﻰ ِﺑﻴ ِﺪ ِﻩ ِﺇﻥﱠ ﺐ ﻏﻼﻣ ﻪ ِﻣ ﺪ ﻋ ﻢ ﻗﺎﻟﻮﺍ :ﻫﻨﻴﺌﹰﺎ ﹶﻟﻪ ﺍ ﹶ ﻭﳌﺎ ﺃﹸﺻﻴ ﺸﺘ ِﻌﻞﹸ ﻋﹶﻠﻴ ِﻪ ﻧﺎ ﺭﹰﺍ( ﻓﺠﺎﺀ ﺼﺒﻬﺎ ﺍ ﹶﳌﻘﹶﺎ ِﺳﻢ ﹶﻟﺘ ﺸ ﻤﹶﻠ ﹶﺔ ﺍﻟﱠﱴ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﻳ ﻮ ﻡ ﺧﻴﺒﺮ ِﻣ ﻦ ﺍﻟ ﻐﻨﺎِﺋﻢِ ،ﹶﻟ ﻢ ﺗ ِ ﺍﻟ )(٥ ﺭﺟﻞ ﺑِﺸﺮﺍ ٍﻙ ﺃﻭ ِﺷﺮﺍ ﹶﻛﻴ ِﻦ ﳌﺎ ﲰِﻊ ﹶﺫِﻟﻚ ،ﻓﻘﺎﻝِ ) :ﺷﺮﺍ ﻙ ﹶﺃ ﻭ ِﺷﺮﺍﻛﹶﺎ ِﻥ ﻣِﻦ ﻧﺎ ٍﺭ( ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ) :ﻗﹶﺎ ﻡ ﻓِﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍﻟ ﻐﻠﹸﻮ ﹶﻝ ﻭ ﻋﻈﱠﻤﻪ ،ﻭ ﻋﻈﱠ ﻢ ﹶﺃ ﻣ ﺮﻩ، ﺱ ﹶﻟﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ) :ﹶﻻ ﺃﹸﹾﻟ ِﻔﻴ ﻦ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻋﻠﹶﻰ ﺭﹶﻗﺒِﺘ ِﻪ ﺷﺎ ﹲﺓ ﹶﻟﻬﺎ ﹸﺛﻐﺎﺀٌ ،ﻋﻠﹶﻰ ﺭﻗﹶﺒِﺘ ِﻪ ﹶﻓ ﺮ ﻚ ﺷﻴﺌﹰﺎ ﹶﻗ ﺪ ﹶﺃﺑﹶﻠ ﻐﺘﻚ ،ﻋﻠﹶﻰ ﺭﹶﻗﺒِﺘ ِﻪ ﺤ ﻤ ﹲﺔ ﻳﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﺃ ِﻏﹾﺜﻨِﻰ ،ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ :ﻻ ﹶﺃ ﻣِﻠﻚ ﹶﻟ ﺣ ﻤ ﻚ ِﻣ ﻦ ﺍﻟﻠﱠﻪ ﺷﻴﺌﺎﹰ ،ﹶﻗ ﺪ ﹶﺃﺑﹶﻠ ﻐﺘﻚ، ﺻﺎﻣﺖ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﺃ ِﻏﹾﺜﻨِﻰ ،ﻓﹶﺄﻗﹸﻮ ﹸﻝ :ﻻ ﹶﺃ ﻣِﻠﻚ ﹶﻟ ﻚ ﺷﻴﺌﹰﺎ ﹶﻗ ﺪ ﺨ ِﻔﻖ ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﺃ ِﻏﹾﺜﻨِﻰ ،ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ :ﹶﻻ ﹶﺃ ﻣِﻠﻚ ﹶﻟ ﻉ ﺗ ﻋﻠﹶﻰ ﺭﹶﻗﺒِﺘ ِﻪ ِﺭﻗﹶﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ٩٨/٥ﻭ (١٣١/٦ﻭﻣﺴﻠﻢ ).(٢١) (١٩٦٨ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٠٥ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٠٨ﻭﺃﲪﺪ ).(١٠٩ ،١٠٨/٤ ) (٤ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٨٥٠ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٢٦٢/٦ ) (٥ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٤٥٩/٢ﻭﺍﻟﺒﺨﺎﺭﻱ ) (٣٧٥ ،٣٧٤/٧ﻭ ) (٥١٤ ،٥١٣/١١ﻭﻣﺴﻠﻢ ) (١١٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧١١ﻭﺍﻟﻨﺴﺎﺋﻲ ) (٢٤/٧ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ.
٦٤ )(١
ﻚ(. ﹶﺃﺑﹶﻠ ﻐﺘ ﻭﻗﺎﻝ ﳌﻦ ﻛﺎ ﹶﻥ ﻋﻠﹶﻰ ﹶﺛ ﹶﻘِﻠ ِﻪ ﻭﻗﺪ ﻣﺎﺕ) :ﻫ ﻮ ﰲ ﺍﻟﻨﺎ ِﺭ( ﹶﻓ ﹶﺬ ﻫﺒﻮﺍ ﻳﻨ ﹸﻈﺮﻭ ﹶﻥ ﹶﻓ ﻮﺟﺪﻭﺍ ﻋﺒﺎ َﺀ ﹰﺓ )(٢ ﹶﻗ ﺪ ﹶﻏﱠﻠﻬﺎ. ﺾ ﹶﻏﺰﻭﺍﺗِﻬﻢ) :ﻓﹸﻼ ﹲﻥ ﺷﻬِﻴﺪ ،ﻭﻓﹸﻼ ﹲﻥ ﺷﻬِﻴ ﺪ ﺣﺘﻰ ﻣﺮﻭﺍ ﻋﻠﻰ ﺭ ﺟﻞٍ، ﻭﻗﺎﻟﻮﺍ ﰲ ﺑﻌ ِ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻭﻓﹸﻼ ﹲﻥ ﺷﻬِﻴﺪ ،ﻓﻘﺎﻝ) :ﻛﹶﻼ ِﺇﻧﻰ ﺭﹶﺃﻳﺘ ﻪ ﰲ ﺍﻟﻨﺎ ِﺭ ﰲ ﺑ ﺮ ﺩ ٍﺓ ﹶﻏﱠﻠﻬﺎ ﹶﺃ ﻭ ﻋﺒﺎﺀَﺓ( ﱠﰒ ﻗﺎ ﹶﻝ ﳉﻨ ﹶﺔ ﺇﻻ ﺱِ :ﺇﻧ ﻪ ﹶﻻ ﻳ ﺪﺧﻞﹸ ﺍ ﹶ ﺐ ﹶﻓﻨﺎ ِﺩ ﰲ ﺍﻟﻨﺎ ِ ﳋﻄﱠﺎﺏِ ،ﺍ ﹾﺫ ﻫ ﺐ ﻳﺎ ﺍﺑ ﻦ ﺍ ﹶ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺍ ﹾﺫ ﻫ )(٣ ﺍ ﹸﳌ ﺆ ِﻣﻨﻮ ﹶﻥ(. ﺻﻠﱡﻮﺍ ﻋﻠﹶﻰ ﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ ) : ﻭﺗﻮﰱ ﺭﺟ ﹲﻞ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻓﺬﻛﹸﺮﻭﺍ ﺫﻟ ﺱ ﻟﺬِﻟﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﺇ ﱠﻥ ﺻﺎ ِﺣﺒﻜﹸﻢ ﹶﻏﻞﱠ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺷﻴﺌﹰﺎ(، ﺕ ﻭﺟﻮ ﻩ ﺍﻟﻨﺎ ِ ﺻﺎﺣِﺒﻜﹸﻢ( ﹶﻓﺘ ﻐﻴ ﺮ )(٤ ﻓﻔﺘﺸﻮﺍ ﻣﺘﺎﻋﻪ ،ﻓﻮﺟﺪﻭﺍ ﺧﺮﺯﹰﺍ ﻣِﻦ ﺧﺮ ِﺯ ﻳﻬﻮ ٍﺩ ﻻ ﻳﺴﺎﻭﻯ ِﺩ ﺭ ﻫ ﻤﻴ ِﻦ(. ﺨﻤﺴﻪ، ﺏ ﹶﻏﻨِﻴ ﻤ ﹰﺔ ﺃﻣ ﺮ ﺑِﻼﻻﹰ ،ﻓﻨﺎﺩﻯ ﰲ ﺍﻟﻨﺎﺱِ ،ﻓﻴﺠﻴﺆﻭ ﹶﻥ ِﺑ ﻐﻨﺎِﺋ ِﻤﻬِﻢ ،ﹶﻓﻴ ﻭﻛﹶﺎ ﹶﻥ ﺇﺫﺍ ﺃﺻﺎ ﻼ ﹰﻻ ﺖ ِﺑ ﹶ ﻭﻳﻘﹾﺴﻤﻪ ،ﻓﺠﺎﺀ ﺭﺟ ﹲﻞ ﺑﻌﺪ ﺫﻟﻚ ِﺑ ِﺰﻣﺎ ٍﻡ ﻣِﻦ ﺷﻌﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﺳ ِﻤ ﻌ ﺖ ﻚ ﹶﺃ ﹾﻥ ﺗﺠِﻰ َﺀ ِﺑﻪِ؟( ﻓﺎﻋﺘﺬﺭ ،ﻓﻘﺎ ﹶﻝ ) :ﹸﻛ ﻦ ﹶﺃﻧ ﻼﹶﺛﺎﹰ؟( ﻗﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﻗﹶﺎ ﹶﻝ) :ﹶﻓﻤﺎ ﻣﻨ ﻌ ﻯ ﹶﺛ ﹶ ﻧﺎﺩ )(٥ ﺗﺠِﻰ ُﺀ ِﺑ ِﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻓﹶﻠ ﻦ ﹶﺃ ﹾﻗﺒﹶﻠﻪِ ﻣﻨ ﻚ(. ﻓﺼﻞ
ﻉ ﺍﻟﻐﺎ ﱢﻝ ﻭﺿﺮِﺑﻪِ ،ﻭ ﺣ ﺮﹶﻗﻪ ﺍﳋﻠﻴﻔﺘﺎ ِﻥ ﺍﻟﺮﺍﺷِﺪﺍ ِﻥ ﺑﻌﺪﻩ ،ﻓﻘﻴﻞ :ﻫﺬﺍ ﻭﺃﻣﺮ ﺑﺘﺤﺮﻳ ِﻖ ﻣﺘﺎ ِ ﺚ ﺍﻟﱴ ﹶﺫ ﹶﻛ ﺮﺕ ،ﻓﺈﻧﻪ ﱂ ﻳﺠﻰﺀ ﺍﻟﺘﺤﺮﻳ ﻖ ﰲ ﺷﻰ ٍﺀ ﻣﻨﻬﺎ ،ﻭﻗﻴﻞ - ﺥ ﺑﺴﺎِﺋ ِﺮ ﺍﻷﺣﺎﺩﻳ ِ ﻣﻨﺴﻮ )(٦ ﺕ ﺍﳌﺎﻟﻴﺔ ﺍﻟﺮﺍﺟﻌ ِﺔ ﺇﱃ ﺍﺟﺘﻬﺎﺩ ﺍﻷﺋﻤﺔ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ِ -ﺇﻥﱠ ﻫﺬﹶﺍ ﻣِﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺰِﻳ ِﺮ ﻭﺍﻟﻌﻘﻮﺑﺎ ِ ﻚ ﺧﻠﻔﺎﺅ ﻩ ﻣِﻦ ﺑﻌﺪﻩ ،ﻭﻧﻈ ﲑ ﻫﺬﺍ ﻗﺘ ﹸﻞ ﺷﺎﺭِﺏ ﻕ ﻭﺗ ﺮﻙ ،ﻭﻛﺬِﻟ ﺐ ﺍﳌﺼﻠﺤﺔ ،ﻓﺈﻧﻪ ﺣ ﺮ ﺴ ِ ﲝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٢٩/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٣٠/٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٨٤٩ﻭﺃﲪﺪ ).(١٦٠/٢ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١١٤ﰲ ﺍﻹﳝﺎﻥ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ) (٤٥٨/٤ﰲ ﺍﳉﻬﺎﺩ. ) (٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٢١٣/٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢١٧٢ ) (٦ﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ) (١٤٦١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٧١٣
٦٥ ﺍﳋﻤﺮ ﰲ ﺍﻟﺜﱠﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻹﻣﺎﻡ.
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ﺤ ﺪ ﻭﻻ ﻣﻨﺴﻮﺥ ،ﻭﺇﳕﺎ ﻫﻮ ﺗﻌﺰﻳ ﺮ ﻳﺘﻌﻠﱠﻖ ﺑﺎﺟﺘﻬﺎ ِﺩ ﺲ ِﺑ ﻓﻠﻴ ﻓﺼﻞ ﻓﻲ َهﺪْﻳﻪ ج ﻓﻲ اﻷﺳﺎرى
ﻀﻬﻢ ،ﻭﻳﻔﺎﺩِﻯ ﺑﻌﻀﻬﻢ ﺑﺎﳌﺎﻝ ،ﻭﺑﻌﻀﻬﻢ ﺑﺄﺳﺮﻯ ﻛﺎﻥ ﻳ ﻤﻦ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ،ﻭﻳﻘﺘ ﹸﻞ ﺑﻌ ﺐ ﺍﳌﺼﻠﺤﺔ ،ﻓﻔﺎﺩﻯ ﺃﺳﺎﺭﻯ ﺑﺪ ٍﺭ ﲟﺎﻝٍ ،ﻭﻗﹶﺎ ﹶﻝ) :ﹶﻟ ﻮ ﺴ ِ ﺤ ﺍﳌﺴﻠﻤﲔ ،ﻭﻗﺪ ﻓﻌﻞ ﺫﻟﻚ ﻛﻠﱠﻪ ِﺑ )(٢ ﻛﹶﺎ ﹶﻥ ﺍﳌﹸ ﹾﻄ ِﻌﻢ ﺑ ﻦ ﻋ ِﺪ ﻯ ﺣﻴﺎﹰ ،ﹸﺛﻢ ﹶﻛﱠﻠﻤﲎ ﰲ ﻫﺆﻻ ِﺀ ﺍﻟﻨﺘـﻨﻰ ،ﻟﹶﺘ ﺮ ﹾﻛﺘﻬﻢ ﻟﻪ( . ﻂ ﻋﻠﻴﻪ ﰲ ﺻﻠ ِﺢ ﺍﳊﺪﻳﺒﻴﺔ ﲦﺎﻧﻮﻥ ﻣﺘﺴﱢﻠﺤﻮ ﹶﻥ ﻳﺮِﻳﺪﻭﻥ ِﻏﺮﺗﻪ ،ﻓﺄﺳﺮﻫﻢ ﱠﰒ ﻣ ﻦ ﻭﻫﺒ ﹶ ﻋﻠﻴﻬﻢ).(٣ ﺠﺪِ ،ﰒ ﺃﻃﻠﻘﻪ ﺴِ )ﻭﺃﺳ ﺮ ﺛﹸﻤﺎﻣ ﹶﺔ ﺑﻦ ﺃﺛﺎﻝ ﺳﻴ ﺪ ﺑﲎ ﺣﻨﻴ ﹶﻔﺔﹶ ،ﻓ ﺮﺑﻄﹶﻪ ِﺑﺴﺎ ِﺭﻳ ِﺔ ﺍ ﹶﳌ ﻓﺄﺳﻠﻢ().(٤ ﺼﺪﻳ ُﻖ ﺃﻥ ﻳﺄﺧ ﹶﺬ ﻣﻨﻬﻢ ﻓِﺪﻳ ﹰﺔ ﺗﻜﻮ ﹸﻥ ﻭﺍﺳﺘﺸﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺃﺳﺎﺭﻯ ﺑﺪﺭ ،ﻓﺄﺷﺎﺭ ﻋﻠﻴﻪ ﺍﻟ ﳍﻢ ﻗﻮ ﹰﺓ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﻭﻳﻄِﻠﻘﹶﻬﻢ ،ﻟﻌ ﱠﻞ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻬﺪِﻳﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﻗﺎﻝ ﻋﻤﺮ) :ﻻ ﻭﺍﷲ، ﺏ ﺃﻋﻨﺎﻗﹶﻬﻢ ،ﻓﺈ ﱠﻥ ﻫﺆﻻﺀ ﺃﺋﻤ ﹸﺔ ﻣﺎ ﺃﺭﻯ ﺍﱠﻟﺬِﻯ ﺭﺃﻯ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻟﻜﻦ ﺃﹶﺭﻯ ﺃﻥ ﺗ ﻤ ﱢﻜﻨﻨﺎ ﻓﹶﻨﻀ ِﺮ ﺍﻟﻜﻔ ِﺮ ﻭﺻﻨﺎﺩﻳﺪﻫﺎ( ،ﹶﻓ ﻬ ِﻮ ﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﱂ ﻳ ﻬ ﻮ ﻣﺎ ﻗﺎﻝ ﻋ ﻤﺮ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻣِﻦ ﺍﻟﻐﺪ ،ﺃﻗﺒ ﹶﻞ ﻋ ﻤﺮ ،ﻓﺈﺫﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺒﻜﻰ ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ ،ﻓﻘﺎﻝ) :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺕ ﺑﻜﺎ ًﺀ ﺑ ﹶﻜﻴﺖ ،ﻭﺇﻥ ﱂ ﹶﺃ ِﺟ ﺪ ﺑﻜﺎ ًﺀ ﺖ ﻭﺻﺎ ِﺣﺒﻚ ،ﻓﺈﻥ ﻭﺟﺪ ﻯ ﺷﻰ ٍﺀ ﺗﺒﻜﻰ ﺃﻧ ﺍﻟﻠﱠﻪ؛ ﻣِﻦ ﺃ ﺻﺤﺎﺑﻚ ِﻣ ﻦ ﺽ ﻋﻠﱠﻰ ﹶﺃ ﺗﺒﺎ ﹶﻛﻴﺖ ﻟﺒﻜﺎﺋﻜﻤﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﺃﺑﻜِﻰ ِﻟﱠﻠﺬِﻯ ﻋ ﺮ ) (١ﺇﳕﺎ ﻳﺘﺠﻪ ﻫﺬﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺺ ﺛﺎﺑﺘﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺿﻌﻴﻔﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﻼ ﻭﺟﻪ ﻟﻪ. ﺣﺪﻳﺚ :ﻣﻦ ﺷﺮﺏ ﺍﳋﻤﺮ ﻓﺎﺟﻠﺪﻭﻩ ﻓﺈﻥ ﻋﺎﺩ ﺍﻟﺜﺎﻧﻴﺔ ،ﻓﺎﺟﻠﺪﻭﻩ ،ﻓﺈﻥ ﻋﺎﺩ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺎﺟﻠﺪﻭﻩ ،ﻓﺈﻥ ﻋﺎﺩ ﺍﻟﺮﺍﺑﻌﺔ ﻓﺎﻗﺘﻠﻮﻩ ﺣﺪﻳﺚ ﺻﺤﻴﺢ .ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺫﺅﻳﺐ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ١٧٣/٦ﻭ (٢٤٩/٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٨٩ﻭﺃﲪﺪ ).(٨٠/٤ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٠٨ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٦٢/١ﰲ ﺍﻟﺼﻼﺓ.
٦٦ ﺸﺠﺮﺓ ،ﻭﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﻠﱠﻪ﴿ :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺽ ﻋﹶﻠ ﻰ ﻋﺬﹶﺍﺑﻬﻢ ﺃ ﺩﻧﻰ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟ ﹶﺃ ﺧﺬِﻫ ِﻢ ﺍﻟ ِﻔﺪﺍﺀَ ،ﹶﻟ ﹶﻘ ﺪ ﻋِ ﺮ ﺽ﴾)] (١ﺍﻷﻧﻔﺎﻝ.([٦٧ : ﺨ ﻦ ﰲ ﺍﻷﺭ ِ ﱮ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟﻪ ﹶﺃﺳﺮﻯ ﺣﺘﻰ ﻳﹾﺜ ِ ِﻟﻨ ﺖ ﻃﺎﺋِﻔﺔﹲ ،ﻗﻮ ﹶﻝ ﻋ ﻤ ﺮ ﳍﺬﺍ ﲔ ﻛﺎﻥ ﺃﺻﻮﺏ ،ﻓﺮﺟﺤ ﻯ ﺍﻟﺮﺃﻳ ِ ﻭﻗﺪ ﺗﻜﻠﱠ ﻢ ﺍﻟﻨﺎﺱ ،ﰲ ﺃ ﺏ ﺍﻟﺬﻯ ﺍﳊﺪﻳﺚ ،ﻭﺭﺟﺤﺖ ﻃﹶﺎﺋِﻔ ﹲﺔ ﻗﻮ ﹶﻝ ﺃﰉ ﺑﻜﺮ ،ﻻﺳﺘﻘﺮﺍﺭ ﺍﻷﻣﺮ ﻋﻠﻴﻪ ،ﻭﻣﻮﺍﻓﻘِﺘ ِﻪ ﺍﻟﻜِﺘﺎ ﱮج ﺖ ﺍﻟﻐﻀﺐ ،ﻭﻟﺘﺸﺒﻴﻪ ﺍﻟﻨ ﺳﺒ ﻖ ﻣِﻦ ﺍﻟﻠﱠﻪ ﺑﺈﺣﻼ ِﻝ ﺫﻟﻚ ﳍﻢ ،ﻭﻟِﻤﻮﺍﻓﻘﺘﻪ ﺍﻟﺮﲪﺔ ﺍﻟﱴ ﻏﻠﺒ ِ ﻟﻪ ﰲ ﺫﻟﻚ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻭﻋﻴﺴﻰ ،ﻭﺗﺸﺒﻴﻬﻪ ﻟﻌﻤﺮ ﺑﻨﻮﺡ ﻭﻣﻮﺳﻰ) (٢ﻭﻟِﺤﺼﻮﻝ ﺍﳋ ِﲑ ﺍﻟﻌﻈﻴﻢ ﺝ ﻣﻦ ﺧﺮﺝ ﻣِﻦ ﺃﺻﻼﻢ ﻣِﻦ ﻚ ﺍﻷﺳﺮﻯ ،ﻭﳋﺮﻭ ِ ﺍﻟﺬﻯ ﺣﺼﻞ ﺑﺈﺳﻼﻡ ﺃﻛﺜﺮ ﺃﻭﻟﺌ ﺍﳌﺴﻠﻤﲔ ،ﻭﻟِﺤﺼﻮ ِﻝ ﺍﻟﻘﻮﺓ ﺍﻟﱴ ﺣﺼﻠﺖ ﻟِﻠﻤﺴﻠﻤﲔ ﺑﺎﻟِﻔﺪﺍﺀ ،ﻭﳌﻮﺍﻓﻘ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻷﰉ ﺼﺪﻳﻖ، ﺚ ﺍﺳﺘﻘﺮ ﺍﻷﻣ ﺮ ﻋﻠﻰ ﺭﺃﻳﻪ ،ﻭﻟِﻜﻤﺎﻝ ﻧﻈﺮ ﺍﻟ ﺑﻜﺮ ﺃ ﻭﻻﹰ ،ﻭﻟِﻤﻮﺍﻓﻘ ِﺔ ﺍﻟﻠﱠﻪ ﻟﻪ ﺁﺧﺮﹰﺍ ﺣﻴ ﹸ ﺐ ﺍﻟﺮﲪ ِﺔ ﻋﻠﻰ ﺟﺎﻧ ِ ﻓﺈﻧﻪ ﺭﺃﻯ ﻣﺎ ﻳﺴﺘ ِﻘ ﺮ ﻋﻠﻴﻪ ﺣ ﹾﻜ ﻢ ﺍﻟﻠﱠﻪ ﺁﺧِﺮﺍﹰ ،ﻭﻏﻠﱠﺐ ﺟﺎﻧ ﺐ ﺍﻟ ﻌﻘﹸﻮﺑﺔ. ﺽ ﺏ ﳌﻦ ﺃﺭﺍﺩ ﺑﺬﻟﻚ ﻋﺮ ﱮ ج ،ﻓﺈﻧﻤﺎ ﻛﺎﻥ ﺭﲪ ﹰﺔ ﻟِﱰﻭﻝ ﺍﻟﻌﺬﺍ ِ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺑﻜﺎ ُﺀ ﺍﻟﻨ ﺾ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﺎﻟﻔﺘﻨ ﹸﺔ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﺇﻥ ﺃﺭﺍﺩﻩ ﺑﻌ ﺍﻟﺪﻧﻴﺎ ،ﻭﱂ ﻳ ِﺮ ﺩ ﹶﺫِﻟ ﺐ ﻣﻦ ﺃﺭﺍ ﺩ ﺫﻟﻚ ﺧﺎﺻﺔ ،ﻛﻤﺎ ﻫِ ﺰ ﻡ ﺍﻟﻌﺴﻜ ﺮ ﻳﻮ ﻡ ﺣﻨﲔ ﺑﻘﻮﻝ ﻛﺎﻧﺖ ﺗ ﻌﻢ ﻭﻻ ﺗﺼﻴ ﺐ ﺍﻟﻴ ﻮ ﻡ ﻣِﻦ ِﻗﻠﱠ ٍﺔ() (٣ﻭﺑﺈﻋﺠﺎﺏ ﻛﺜﺮﻢ ﻟِﻤﻦ ﺃﻋﺠﺒﺘﻪ ﻣﻨﻬﻢ ،ﻓﻬﺰﻡ ﺃﺣﺪﻫﻢ) :ﹶﻟ ﻦ ﻧ ﻐﹶﻠ ﳉﻴﺶ ﺑﺬﻟﻚ ﻓِﺘﻨﺔ ﻭﳏﻨﺔ ،ﰒ ﺍﺳﺘﻘﺮ ﺍﻷﻣ ﺮ ﻋﻠﻰ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﹶ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺍﻷﻧﺼﺎ ﺭ ﺃﻥ ﻳﺘ ﺮﻛﹸﻮﺍ ﻟِﻠﻌﺒﺎﺱ ﻋ ﻤ ِﻪ ِﻓﺪﺍﺀَﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻻ ﺗ ﺪﻋﻮﺍ ِﻣﻨﻪ )(٤ ِﺩ ﺭ ﻫ ﻤﹰﺎ(. ﻭﺍﺳﺘﻮﻫﺐ ﻣِﻦ ﺳﻠﻤﺔ ﺑ ِﻦ ﺍﻷﻛﻮﻉ ﺟﺎﺭﻳﺔ ﻧ ﹶﻔﻠﹶﻪ ﺇﻳﺎﻫﺎ ﺃﺑﻮ ﺑﻜﺮ ﰲ ﺑﻌﺾ ﻣﻐﺎﺯﻳﻪ، ﻓﻮﻫﺒﻬﺎ ﻟﻪ ،ﻓﺒﻌ ﹶ ﺚ ﺎ ﺇﱃ ﻣ ﱠﻜﺔ ،ﻓﻔﺪﻯ ﺎ ﻧﺎﺳﹰﺎ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ (٥)،ﻭﻓﺪﻯ ﺭﺟﻠﲔ ﻣﻦ ﺏ ﺏ ﻗﻠﻮ ﺴ ﻤﺔِ ،ﻭﺍﺳﺘﻄﺎ ﺍﳌﺴﻠﻤﲔ ﺑﺮﺟﻞ ﻣﻦ ﻋﻘﻴﻞ ،ﻭﺭﺩ ﺳﱮ ﻫﻮﺍﺯﻥ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺍﻟ ِﻘ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٦٣ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) (٣٨٤ ،٣٨٣/١ﻣﻦ ﻃﺒﻖ ﺍﻷﻋﻤﺶ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ،ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ، ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﻧﻈﺮ ﺍﺑﻦ ﻛﺜﲑ ).(٣٢٥/٢ ) (٣ﺍﻧﻈﺮ ﺍﻟﻄﱪﻱ ) (١٠٠ ،٩٩/١٠ﻭﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ).(٢٢٤/٣ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٤٨ ،٢٤٧/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ) (١٧٥٥ﻭﻗﺪ ﺗﻘﺪﻡ.
٦٧ ﺖ ﻓﺮﺍﺋﺾ (١)،ﻭﻗﺘﻞ ﺍﻟﻐﺎﳕﲔ ،ﻓﻄﻴﺒﻮﺍ ﻟﻪ ،ﻭﻋﻮﺽ ﻣﻦ ﱂ ﻳﻄﻴﺐ ﻣﻦ ﺫﻟﻚ ِﺑ ﹸﻜﻞﱢ ﺇﻧﺴﺎ ٍﻥ ِﺳ ﻋﻘﺒ ﹶﺔ ﺑﻦ ﺃﰉ ﻣﻌﻴﻂ ﻣِﻦ ﺍﻷﺳﺮﻯ،ﻭﻗﺘﻞ ﺍﻟﻨﻀ ﺮ ﺑ ﻦ ﺍﳊﺎﺭﺙ) (٢ﻟﺸﺪﺓ ﻋﺪﺍﻭﺗِﻬﻤﺎ ﷲ ﻭﺭﺳﻮﻟﻪ. ﺱ ﻣِﻦ ﺍﻷﺳﺮﻯ ﱂ ﻳ ﹸﻜ ﻦ ﳍﻢ ﻣﺎﻝ، ﻭﺫﻛﺮ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ) :ﻛﺎ ﹶﻥ ﻧﺎ ﻓﺠﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓِﺪﺍﺀَﻫﻢ ﺃﻥ ﻳﻌﱢﻠﻤﻮﺍ ﺃﻭﻻ ﺩ ﺍﻷﻧﺼﺎ ِﺭ ﺍﻟ ِﻜﺘﺎﺑﺔ() ،(٣ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻔﺪﺍﺀ ﺑﺎﻟﻌﻤﻞ ،ﻛﻤﺎ ﳚﻮﺯ ﺑﺎﳌﺎﻝ. ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﺃﻥ ﻣﻦ ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﻷﺳﺮ ،ﱂ ﻳﺴﺘﺮﻕ ،ﻭﻛﺎ ﹶﻥ ﻳﺴﺘﺮﻕ ﺳﺒ ﻰ ﺍﻟﻌﺮﺏِ ،ﻛﻤﺎ ﻕ ﻏﻴﺮﻫﻢ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﻛﺎﻥ ﻋﻨﺪ ﻋﺎﺋﺸﺔ ﺳِﺒﻴ ﹲﺔ ﻣﻨﻬﻢ ﻓﻘﺎﻝ) :ﺃ ﻋﺘِﻘﻴﻬﺎ ﻓﹶﺈﻧﻬﺎ ﺴﺘ ِﺮ ﻳ )(٤ ِﻣ ﻦ ﻭﹶﻟ ِﺪ ِﺇ ﺳﻤﺎﻋﻴ ﹶﻞ(. ﻭﰱ ﺍﻟﻄﱪﺍﱏ ﻣﺮﻓﻮﻋﹰﺎ ) :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ﺭﹶﻗﺒ ﹲﺔ ِﻣ ﻦ ﻭﹶﻟ ِﺪ ﺇِﲰﺎﻋﻴ ﹶﻞ ،ﹶﻓ ﹾﻠﻴ ﻌِﺘ ﻖ ِﻣ ﻦ )(٥ ﺑ ﹾﻠ ﻌﻨﺒﺮ(. ﺖ ﺑ ِﻦ ﺼ ﹶﻄِﻠﻖِ ،ﻭﻗﻌﺖ ﺟ ﻮﻳ ِﺮﻳﺔﹸ ِﺑﻨﺖ ﺍﳊﺎﺭﺙ ﰲ ﺍﻟﺴﱮ ﻟﺜﺎﺑ ِ ﻭﳌﺎ ﻗﺴﻢ ﺳﺒﺎﻳﺎ ﺑﲎ ﺍ ﹸﳌ ﹶﻗﻴﺲ ﺑﻦ ﴰﱠﺎﺱ ،ﻓﻜﺎﺗﺒﺘ ﻪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ،ﹶﻓ ﹶﻘﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﻛﺘﺎﺑﺘﻬﺎ ﻭﺗ ﺰ ﻭﺟﻬﺎ ،ﻓﺄﹸﻋﺘ ﻖ ﺖ ﺑﲎ ﺍﳌﹸ ِﺑﺘ ﺰ ﻭ ِﺟ ِﻪ ﺇِﻳﺎﻫﺎ ﻣﺎﺋ ﹰﺔ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺑﻴ ِ ﺼ ﹶﻄِﻠ ِﻖ ﺇِﻛﺮﺍﻣﹰﺎ ﻟﺼﻬ ِﺮ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج) (٦ﻭﻫﻰ ﻣﻦ ﺻﺮﻳﺢ ﺍﻟﻌﺮﺏ ،ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺘﻮﱠﻗﻔﹸﻮﻥ ﰲ ﻭﻁﺀ ﺳﺒﺎﻳﺎ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﻛﺎﻧﻮﺍ ﺡ ﺍﻟﻠﱠﻪ ﳍﻢ ﺫﻟﻚ ،ﻭﱂ ﻳﺸﺘﺮﻁ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﻗﺎﻝ ﺗﻌﺎﱃ: ﻳﻄﺆﻭﻦ ﺑﻌﺪ ﺍﻻﺳﺘﱪﺍﺀ ،ﻭﺃﺑﺎ ﻚ ﻁ َﺀ ﻣﻠ ِ ﺖ ﹶﺃﻳﻤﺎﻧ ﹸﻜ ﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٢٤ :ﻓﺄﺑﺎﺡ ﻭ ﹾ ﺼﻨﺎﺕِ ﻣ ﻦ ﺍﻟﻨﺴﺎ ِﺀ ﺇ ﱠﻻ ﻣﺎ ﻣﹶﻠ ﹶﻜ ﺤ ﴿ﻭﺍ ﹸﳌ ﺍﻟﻴﻤﲔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﳏﺼﻨﺔ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋﺪﺗﻬﺎ ﺑﺎﻻﺳﺘﱪﺍﺀ .ﻭﻗﺎﻝ ﻟﻪ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ،ﳌﺎ ﺖ ﳍﺎ ﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻟﻘﺪ ﺃﻋﺠﺒﺘﲎ ،ﻭﻣﺎ ﻛﺸﻔ ﺍﺳﺘﻮﻫﺒﻪ ﺍﳉﺎﺭﻳﺔ ﺍﻟﻔﺰﺍﺭﻳﺔ ﻣﻦ ﺍﻟﺴﱮ) :ﻭﺍ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧ ،٢٤/٨ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺫﻛﺮﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٦٤٤/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) .(٢٢١٦ ،٢٤٧/١ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﰲ ﺳﻨﺪﻩ ﻋﻠﻲ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﺻﻬﻴﺐ ﺍﻟﻮﺍﺳﻄﻲ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٢٤/٥ﰲ ﺍﻟﻌﺘﻖ :ﺑﺎﺏ ﻣﻠﻚ ﻣﻦ ﺍﻟﻌﺮﺏ ﺭﻗﻴﻘﺎ. ) (٥ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ) (٤٧/١٠ﻣﻦ ﺣﺪﻳﺚ ﺯﺑﻴﺐ ﺑﻦ ﺛﻌﻠﺒﺔ ﺍﻟﻌﻨﱪﻱ. ) (٦ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٧٧/٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٩٣١ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ.
٦٨ ﺛﻮﺑﹰﺎ() ،(١ﻭﻟﻮ ﻛﺎﻥ ﻭﻃﺆﻫﺎ ﺣﺮﺍﻣﹰﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻋﻨﺪﻫﻢ ،ﱂ ﻳﻜﻦ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻌﲎ ،ﻭﱂ ﺗﻜﻦ ﻗﺪ ﺃﺳﻠﻤﺖ ،ﻷﻧﻪ ﻗﺪ ﹶﻓﺪﻯ ﺎ ﻧﺎﺳﹰﺎ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﲟﻜﺔ ،ﻭﺍﳌﺴِﻠﻢ ﻻ ﻳﻔﺎﺩﻯ ﺑﻪ، ﻼ ﰲ ﻭﻁﺀ ﻑ ﰲ ﺃﺛ ٍﺮ ﻭﺍ ِﺣ ٍﺪ ﻗﻂﱡ ﺍﺷﺘﺮﺍﻁ ﺍﻹﺳﻼﻡ ﻣﻨﻬﻢ ﻗﻮ ﹰﻻ ﺃﻭ ﻓﻌ ﹰ ﻭﺑﺎﳉﻤﻠ ِﺔ ﻓﻼ ﻧﻌ ِﺮ ﺍﳌﺴﺒﻴﺔ ،ﻓﺎﻟﺼﻮﺍ ﻕ ﺍﻟﻌﺮﺏ ،ﻭﻭﻁﺀ ﻯ ﺃﺻﺤﺎﺑﻪ ﺍﺳﺘﺮﻗﺎ ﺏ ﺍﻟﺬﻯ ﻛﺎﻥ ﻋﻠﻴﻪ ﻫﺪﻳ ﻪ ﻭﻫﺪ ﺇﻣﺎﺋﻬﻦ ﺍﳌﺴﺒﻴﺎﺕ ﲟﻠﻚ ﺍﻟﻴﻤﲔ ﻣﻦ ﻏﲑ ﺍﺷﺘﺮﺍﻁ ﺍﻹﺳﻼﻡ. ﻓﺼﻞ
ﻕ ﺑﻴ ﻦ ﻭﺍِﻟ ﺪ ٍﺓ ﻭﻛﺎﻥ ج ﳝﻨ ﻊ ﺍﻟﺘﻔﺮﻳ ﻖ ﰲ ﺍﻟﺴﱮ ﺑﲔ ﺍﻟﻮﺍﻟﺪﺓ ﻭﻭﻟﺪﻫﺎ ،ﻭﻳﻘﻮﻝ ) :ﻣ ﻦ ﹶﻓ ﺮ ﻭ ﻭﹶﻟ ِﺪﻫﺎ ،ﹶﻓ ﺮ ﻕ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ ﻭﺑﻴ ﻦ ﹶﺃ ِﺣﺒِﺘ ِﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎﻣﺔ() (٢ﻭﻛﺎﻥ ﻳﺆﺗﻰ ﺑﺎﻟﺴﱮ ،ﻓﻴﻌﻄﻰ ﺃﻫ ﹶﻞ ﺍﻟﺒﻴﺖ ﲨﻴﻌﹰﺎ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻢ. ﻓﺼﻞ ﺲ ﻋﻠﻴﻪ ﺟ ﱠ ﻓﻲ هﺪﻳﻪ ﻓﻴﻤﻦ َ
ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺘﻞ ﺟﺎﺳﻮﺳﹰﺎ ﻣِﻦ ﺍﳌﺸﺮﻛﲔ (٣).ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﱂ ﻳﻘﺘﻞ ﺣﺎﻃﺒﺎﹰ ،ﻭﻗﺪ ﻚ ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﺍﻃﱠﹶﻠ ﻊ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺑ ﺪ ٍﺭ ﺲ ﻋﻠﻴﻪ ،ﻭﺍﺳﺘﺄﺫﻧﻪ ﻋﻤ ﺮ ﰲ ﻗﺘﻠﻪ ﻓﻘﺎﻝ) :ﻭﻣﺎ ﻳﺪﺭﻳ ﺟ ﻓﻘﺎﻝ :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﻣﺎ ِﺷﹾﺌﺘﻢ ﹶﻓ ﹶﻘ ﺪ ﹶﻏ ﹶﻔ ﺮﺕ ﹶﻟﻜﹸﻢ() (٤ﻓﺎﺳﺘﺪ ﱠﻝ ﺑﻪ ﻣﻦ ﻻ ﻳﺮﻯ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺍﳉﺎﺳﻮﺱ ،ﻛﺎﻟﺸﺎﻓﻌﻰ ،ﻭﺃﲪﺪ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﺍﺳﺘﺪﻝ ﺑﻪ ﻣ ﻦ ﻳﺮﻯ ﻗﺘﻠﻪ، ﻛﻤﺎﻟﻚ ،ﻭﺍﺑﻦ ﻋﻘﻴﻞ ﻣِﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻭﻏﲑﳘﺎ ﻗﺎﻟﻮﺍ :ﻷﻧﻪ ﻋﻠﱢﻞ ِﺑﻌﻠﱠﺔ ﻣﺎﻧﻌﺔ ﺺ ﻣﻨﻪ ،ﻷﻥ ﻣِﻦ ﺍﻟﻘﺘﻞ ﻣﻨﺘﻔﻴ ٍﺔ ﰲ ﻏﲑﻩ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻹﺳﻼ ﻡ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﻗﺘﻠﻪ ،ﱂ ﻳﻌﻠﱠﻞ ﺑﺄﺧ )(٥ ﺍﳊﻜﻢ ﺇﺫﺍ ﻋﱢﻠ ﹶﻞ ﺑﺎﻷﻋﻢ ،ﻛﺎﻥ ﺍﻷﺧﺺ ﻋﺪ ﱘ ﺍﻟﺘﺄﺛﲑ ،ﻭﻫﺬﺍ ﺃﻗﻮﻯ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﻫﺪﻳﻪ ج ﻋِﺘ ﻖ ﻋﺒﻴ ِﺪ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺳﻠﻤﻮﺍ ،ﻭﻳﻘﻮﻝ: ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٥٥ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﺮﻳﺒﺎ. ) (٢ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٤١٤ ،٤١٣/٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٥٦٦ﰲ ﺍﻟﺴﲑ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١١٧ ،١١٦/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٠٠/٦ﰲ ﺍﳉﻬﺎﺩ ﺑﺎﺏ ﺍﳉﺎﺳﻮﺱ. ) (٥ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٠٠ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﻋﺒﻴﺪ ﺍﳌﺸﺮﻛﲔ ﻳﻠﺤﻘﻮﻥ ﺑﺎﳌﺴﻠﻤﲔ ﻓﻴﺴﻠﻤﻮﻥ.
٦٩ ) ﻫ ﻢ ﻋﺘﻘﹶﺎ ُﺀ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ(. ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﺃ ﱠﻥ ﻣﻦ ﺃﺳﻠﻢ ﻋﻠﻰ ﺷﻰﺀ ﰲ ﻳﺪﻩ ،ﻓﻬﻮ ﻟﻪ ،ﻭﱂ ﻳﻨ ﹸﻈ ﺮ ﺇﱃ ﺳﺒﺒﻪ ﻗﺒﻞ ﲔ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ﻀﻤ ﻦ ﺍﳌﺸﺮﻛ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﻳ ِﻘﺮﻩ ﰲ ﻳ ِﺪ ِﻩ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﻭﱂ ﻳﻜﻦ ﻳ ﺼﺪﻳ ﻖ ﻋﻠﻰ ﻣﺎ ﺃﺗﻠﻔﹸﻮﻩ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣِﻦ ﻧﻔﺲ ،ﺃﻭ ﻣﺎﻝ ﺣﺎ ﹶﻝ ﺍﳊﺮﺏ ﻭﻻ ﻗﺒﻠﹶﻪ ،ﻭﻋﺰﻡ ﺍﻟ ﲔ ﻭﺃﻣﻮﺍﳍﻢ ،ﻓﻘﺎﻝ ﻋﻤﺮ) :ﺗﻠﻚ ﺩﻣﺎ ٌﺀ ﺕ ﺍﳌﺴﻠﻤ ﲔ ﻣِﻦ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﺩﻳﺎ ِ ﲔ ﺍﶈﺎﺭﺑ ﺗﻀﻤ ِ ﺃﹸﺻﻴﺒﺖ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﻭﺃﹸﺟﻮﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺩﻳ ﹶﺔ ﻟﺸﻬﻴﺪ( ،ﻓﺎﺗﻔﻖ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻋﻠﻰ ﻣﺎ ﻗﺎ ﹶﻝ ﻋﻤﺮ ،ﻭﱂ ﻳﻜﻦ ﺃﻳﻀﹰﺎ ﻳ ﺮﺩ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻋﻴﺎﻥ ﺃﻣﻮﺍﳍﻢ ﺍﻟﱴ ﺃﺧﺬﻫﺎ ﻣِﻨﻬﻢ ﺍﻟﻜﻔﺎ ﺭ ﻗﻬﺮﹰﺍ ﺑﻌﺪ ﺇﺳﻼﻣﻬﻢ ،ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﺮﻭﺎ ﺑﺄﻳﺪﻳﻬﻢ ،ﻭﻻ ﻳﺘﻌ ﺮﺿﻮﻥ ﳍﺎ ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﻌﻘﺎﺭ ﻭﺍﳌﻨﻘﻮﻝ ،ﻫﺬﺍ ﻫﺪﻳﻪ ﺍﻟﺬﻯ ﻻ ﺷﻚ ﻓﻴﻪ. ﻭﳌﺎ ﻓﺘﺢ ﻣﻜﺔ ،ﻗﺎﻡ ﺇﻟﻴﻪ ﺭﺟﺎﻝ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻳﺴﺄﻟﻮﻧﻪ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺩﻭﺭﻫﻢ ﺍﻟﱴ ﺍﺳﺘﻮﱃ ﻋﻠﻴﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ ،ﻓﻠﻢ ﻳﺮ ﺩ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺩﺍﺭﻩ ،ﻭﺫﻟﻚ ﻷﻢ ﺗﺮﻛﻮﻫﺎ ﷲ، ﻭﺧﺮﺟﻮﺍ ﻋﻨﻬﺎ ﺍﺑﺘﻐﺎ َﺀ ﻣﺮﺿﺎﺗﻪ ،ﻓﺄﻋﺎﺿﻬﻢ ﻋﻨﻬﺎ ﺩﻭﺭﹰﺍ ﺧﲑﹰﺍ ﻣﻨﻬﺎ ﰲ ﺍﳉﻨﺔ ،ﻓﻠﻴﺲ ﳍﻢ ﺃﻥ ﺺ ﻟﻠﻤﻬﺎﺟﺮ ﺃﻥ ﻳﻘﻴﻢ ﲟﻜﺔ ﺑﻌﺪ ﻳﺮ ِﺟﻌﻮﺍ ﻓﻴﻤﺎ ﺗﺮﻛﻮﻩ ﷲ ،ﺑﻞ ﺃﺑﻠ ﹸﻎ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﱂ ﻳﺮ ﺧ ﻧ ﺴﻜِﻪ ﺃﻛﺜ ﺮ ﻣِﻦ ﺛﻼﺙِ (١)،ﻷﻧﻪ ﻗﺪ ﺗﺮﻙ ﺑﻠﺪﻩ ﷲ ،ﻭﻫﺎﺟﺮ ﻣﻨﻪ ،ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﻮ ﺩ ﺕ ﲟﻜﺔ ،ﻭﺩِﻓ ﻦ ﺎ ﺑﻌﺪ ﻫﺠﺮﺗﻪ ﻳﺴﺘﻮﻃِﻨﻪ ،ﻭﳍﺬﺍ ﺭﺛﻰ ﻟﺴﻌﺪ ﺑﻦ ﺧﻮﻟﺔ ،ﻭﲰﺎﻩ ﺑﺎﺋﺴﹰﺎ ﺃﻥ ﻣﺎ )(٢ ﻣﻨﻬﺎ. ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻷرض اﻟﻤﻐﻨﻮﻣﺔ
ﲔ ﺍﻟﻐﺎﳕﲔ ،ﻭﺃﻣﺎ ﺍﳌﺪﻳﻨﺔ، ﺽ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻭﺑﲎ ﺍﻟﻨﻀﲑ ﻭﺧﻴﱪ ﺑ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺴﻢ ﺃﺭ ﻓﻔﹸـﺘِﺤﺖ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺃﺳﻠﻢ ﻋﻠﻴﻬﺎ ﺃﻫﻠﹸﻬﺎ ،ﻓﹸﺄِﻗﺮﺕ ﲝﺎﳍﺎ .ﻭﺃﻣﺎ ﻣﻜﺔ ،ﻓﻔﺘﺤﻬﺎ ﻋﻨ ﻮﺓﹰ ،ﻭﱂ ﻳﻘﺴﻤﻬﺎ ،ﻓﺄﺷﻜﻞ ﻋﻠﻰ ﹸﻛﻞﱢ ﻃﺎﺋﻔ ٍﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳉﻤ ﻊ ﺑﲔ ﻓﺘﺤﻬﺎ ﻋﻨﻮﺓ ،ﻭﺗﺮ ِﻙ ﻗﺴﻤﺘﻬﺎ، ﻒ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻛﻠﱢﻬﻢ ،ﻭﻫﻢ ﻓﻴﻬﺎ ﺳﻮﺍﺀ ،ﻓﻼ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻷﺎ ﺩﺍ ﺭ ﺍﳌﻨﺎ ِﺳﻚِ ،ﻭﻫﻰ ﻭﻗ ﻳ ﻤ ِﻜﻦ ﻗﺴﻤﺘﻬﺎ ،ﰒ ﻣِﻦ ﻫﺆﻻﺀ ﻣﻦ ﻣﻨﻊ ﺑﻴﻌﻬﺎ ﻭﺇﺟﺎﺭﺎ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺟﻮﺯ ﺑﻴﻊ ﺭِﺑﺎﻋﻬﺎ، ) (١ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٠٨ ،٢٠٧/٧ﰲ ﺍﳍﺠﺮﺓ ﻭﻣﺴﻠﻢ ).(١٣٥٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٣٢/٣ﰲ ﺍﳉﻨﺎﺋﺰ.
٧٠ ﺖ ﻭﻣﻨﻊ ﺇﺟﺎﺭﺎ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﳌﺎ ﱂ ﳚﻤﻊ ﺑﲔ ﺍﻟﻌﻨﻮﺓِ ،ﻭﺑﲔ ﻋﺪﻡ ﺍﻟﻘﺴﻤﺔ ،ﻗﺎﻝ :ﺇﺎ ﹸﻓﺘِﺤ ﺐ ﻗﺴﻤﺘﻬﺎ ﻛﻤﺎ ﺖ ﻋﻨﻮﺓ ،ﻟﻜﺎﻧﺖ ﻏﻨﻴﻤﺔ ،ﻓﻴﺠ ﺤ ﺻﻠﺤﺎﹰ ،ﻓﻠﺬﻟﻚ ﱂ ﺗﻘﹾﺴﻢ .ﻗﺎﻝ :ﻭﻟﻮ ﻓﹸِﺘ ﲡﺐ ﻗﺴﻤ ﹸﺔ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳌﻨﻘﻮﻝ ،ﻭﱂ ﻳ ﺮ ﺑﺄﺳﹰﺎ ﻣﻦ ﺑﻴﻊ ﺭﺑﺎﻉ ﻣﻜﺔ ،ﻭﺇﺟﺎﺭﺎ ،ﻭﺍﺣﺘﺞ ﺑﺄﺎ ﻣﻠﻚ ﻷﺭﺑﺎﺎ ﺗﻮﺭﺙ ﻋﻨﻬﻢ ﻭﺗﻮﻫﺐ ،ﻭﻗﺪ ﺃﺿﺎﻓﻬﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﻟﻴﻬﻢ ﺇﺿﺎﻓ ﹶﺔ ﺍﳌﻠﻚ ﺇﱃ ﻣﺎﻟﻜﻪ ،ﻭﺍﺷﺘﺮﻯ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺩﺍﺭﹰﺍ ﻣِﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﻗﻴﻞ ﻟﻠﻨﱮ ج :ﺃﻳﻦ ﺗﱰﻝ ﻏﺪﹰﺍ ﰲ ﺩﺍﺭﻙ ﲟﻜﺔ؟ ﻓﻘﺎﻝ ) :ﻭ ﻫ ﹾﻞ ﺗ ﺮ ﻙ ﹶﻟﻨﺎ ﻋﻘِﻴ ﹲﻞ ِﻣ ﻦ ِﺭﺑﺎ ٍ ﻉ ﺃﻭ ﺩﻭ ٍﺭ() (١ﻭﻛﺎﻥ ﻋﻘﻴ ﹸﻞ ﺐ ﺽ ﻣﻦ ﺍﻟﻐﻨﺎﺋﻢ ،ﻭﺃﻥ ﺍﻟﻐﻨﺎﺋﻢ ﲡ ﺙ ﺃﺑﺎ ﻃﺎﻟﺐ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺃﺻﻞ ﺍﻟﺸﺎﻓﻌﻰ ﺃﻥ ﺍﻷﺭ ﻭﺭ ﹶ ﻗﺴﻤﺘﻬﺎ ،ﻭﺃﻥ ﻣﻜﱠ ﹶﺔ ﺗﻤﻠﻚ ﻭﺗﺒﺎﻉ ،ﻭﺭِﺑﺎﻋﻬﺎ ﻭﺩﻭﺭﻫﺎ ﱂ ﺗﻘﺴﻢ ،ﱂ ﳚﺪ ﺑﺪﹰﺍ ﻣﻦ ﺍﻟﻘﻮ ِﻝ ﺑﺄﺎ ﺤﹰﺎ. ﺖ ﺻ ﹾﻠ ﺤ ﻓﹸِﺘ ﺚ ﺍﻟﺼﺤﻴﺤﺔﹶ ،ﻭﺟﺪﻫﺎ ﻛﱠﻠﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﺃﺎ ﻟﻜﻦ ﻣﻦ ﺗﺄﻣﻞ ﺍﻷﺣﺎﺩﻳ ﹶ ﻓﺘﺤﺖ ﻋﻨﻮﺓ .ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻷﻯ ﺷﻰﺀ ﱂ ﻳﻘﺴﻤﻬﺎ؟ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻷﺎ ﺩﺍﺭ ﺍﻟﻨﺴﻚ ﻭﳏﻞﱡ ﺨﻴ ﺮ ﰲ ﺍﻷﺭﺽ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﻬﻰ ﻭﻗﻒ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﳌﺴﻠﻤﲔ .ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﻹﻣﺎﻡ ﻣ ﱮ ج ﻗﺴﻢ ﺧﻴﱪ ،ﻭﱂ ﻳﻘﺴﻢ ﻣﻜﺔ ،ﻓﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﲔ ﻗﺴﻤﺘﻬﺎ ﻭﺑﲔ ﻭﻗﻔﻬﺎ ،ﻭﺍﻟﻨ ﺽ ﻻ ﺗﺪﺧ ﹸﻞ ﰲ ﺍﻟﻐﻨﺎﺋ ِﻢ ﺍﳌﺄﻣﻮ ِﺭ ﺑﻘﺴﻤﺘﻬﺎ ،ﺑﻞ ﺍﻟﻐﻨﺎﺋ ﻢ ﻫﻰ ﺍﳊﻴﻮﺍ ﹸﻥ ﺍﻷﻣﺮﻳﻦ .ﻗﺎﻟﻮﺍ :ﻭﺍﻷﺭ ﺤﻞﱠ ﺍﻟﻐﻨﺎﺋﻢ ﻷﻣﺔ ﻏﲑ ﻫﺬﻩ ﺍﻷُﻣﺔ ،ﻭﺃﺣﻞ ﳍﻢ ﺩﻳﺎ ﺭ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻨﻘﻮﻝﹸ ،ﻷﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﱂ ﻳِ ﻭﺃﺭﺿﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﺇ ﹾﺫ ﻗﺎ ﹶﻝ ﻣﻮﺳﻰ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻪ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﹾﺫ ﹸﻛﺮﻭﺍ ِﻧ ﻌ ﻤ ﹶﺔ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴﻜﹸﻢ﴾ ﺇﱃ ﺐ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ ،[٢١-٢٠ :ﻭﻗﺎﻝ ﺽ ﺍﳌﹸ ﹶﻘ ﺪ ﺳ ﹶﺔ ﺍﱠﻟﺘِﻰ ﹶﻛﺘ ﻗﻮﻟﻪ﴿ :ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﺩ ﺧﻠﹸﻮﺍ ﺍ َﻷ ﺭ ﻚ ﻭﹶﺃ ﻭ ﺭﹾﺛﻨﺎﻫﺎ ﺑـﻨِﻰ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ﴾ ]ﺍﻟﺸﻌﺮﺍﺀ،[٥٩ : ﰲ ﺩﻳﺎ ِﺭ ﻓﺮﻋﻮﻥ ﻭﻗﻮ ِﻣ ِﻪ ﻭﺃﺭﺿﻬﻢ ﴿ :ﹶﻛ ﹶﺬِﻟ ﺴ ﻢ ﻓ ﻌﻠِﻢ ﺃﻥ ﺍﻷﺭﺽ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﻐﻨﺎﺋﻢ ،ﻭﺍﻹﻣﺎ ﻡ ﳐﻴﺮ ﻓﻴﻬﺎ ﲝﺴﺐ ﺍﳌﺼﻠﺤﺔ ،ﻭﻗﹶﺪ ﹶﻗ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺗﺮﻙ ،ﻭﻋ ﻤﺮ ﱂ ﻳﻘﺴﻢ ،ﺑﻞ ﺃﻗﺮﻫﺎ ﻋﻠﻰ ﺣﺎﳍﺎ ﻭﺿﺮﺏ ﻋﻠﻴﻬﺎ ﺧﺮﺍﺟﹰﺎ ﻣﺴﺘﻤﺮﹰﺍ ﰲ ﺭﻗﺒﺘﻬﺎ ﻳﻜﻮﻥ ﻟﻠﻤﻘﺎﺗﻠﺔ ،ﻓﻬﺬﺍ ﻣﻌﲎ ﻭﻗﻔﻬﺎ ،ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻟﻮﻗﻒ ﺍﻟﺬﻯ ﳝﻨﻊ ﻣِﻦ ﻧﻘﻞ ﺍﳌﻠﻚ ﰲ ﺍﻟﺮﻗﺒﺔ ،ﺑﻞ ﳚﻮ ﺯ ﺑﻴ ﻊ ﻫﺬ ِﻩ ﺍﻷﺭﺽ ﻛﻤﺎ ﻫﻮ ﻋﻤ ﹸﻞ ﺍﻷُﻣﺔ ،ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﺎ ﺗﻮﺭﺙ ،ﻭﺍﻟﻮﻗﻒ ﻻ ﻳﻮﺭﺙ ،ﻭﻗﺪ ﻧﺺ ﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﺎ ﳚﻮ ﺯ ﺃﻥ ﻒ ﺇﳕﺎ ﺍﻣﺘﻨﻊ ﺑﻴﻌ ﻪ ﻒ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻬﺮﹰﺍ ﰲ ﺍﻟﻨﻜﺎﺡ ،ﻭﻷﻥ ﺍﻟﻮﻗ ﺗﺠﻌﻞ ﺻﺪﺍﻗﺎﹰ ،ﻭﺍﻟﻮﻗ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٦٠/٣ﰲ ﺍﳊﺞ.
٧١ ﻭﻧﻘﻞ ﺍﳌﻠﻚ ﰲ ﺭﻗﺒﺘﻪ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺇﺑﻄﺎﻝ ﺣ ﻖ ﺍﻟﺒﻄﻮﻥ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﻨﻔﻌﺘﻪ، ﻭﺍﳌﻘﺎﺗﻠﺔ ﺣﻘﻬﻢ ﰲ ﺧﺮﺍﺝ ﺍﻷﺭﺽ ،ﻓﻤﻦ ﺍﺷﺘﺮﺍﻫﺎ ﺻﺎﺭﺕ ﻋﻨﺪﻩ ﺧﺮﺍﺟﻴﺔ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ﺳﻮﺍﺀً ،ﻓﻼ ﻳﺒ ﹸﻄ ﹸﻞ ﺣﻖ ﺃﺣ ٍﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺬﺍ ﺍﻟﺒﻴﻊ ،ﻛﻤﺎ ﱂ ﻳﺒﻄﻞ ﺑﺎﳌﲑﺍﺙ ﻭﺍﳍﺒﺔ ﻭﺍﻟﺼﺪﺍﻕ ،ﻭﻧﻈ ﲑ ﻫﺬﺍ ﺑﻴ ﻊ ﺭﻗﺒﺔ ﺍﳌﻜﺎﺗﺐ ،ﻭﻗﺪ ﺍﻧﻌﻘﺪ ﻓﻴﻪ ﺳﺒ ﺐ ﺍﳊﺮﻳﺔ ﺑﺎﻟﻜﺘﺎﺑﺔ ،ﻓﺈﻧﻪ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﳌﺸﺘﺮﻯ ﻣﻜﺎﺗﺒﹰﺎ ﻛﻤﺎ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﻭﻻ ﻳﺒﻄﻞ ﻣﺎ ﺍﻧﻌﻘﺪ ﰲ ﺣﻘﱢﻪ ﻣﻦ ﺳﺒﺐ ﺍﻟﻌﺘﻖ ﺑﺒﻴﻌﻪ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﺽ ﺧﻴﱪ ﺧﺎﺻﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﺣﻜﻤﻬﺎ ﻒ ﺃﺭ ِ ﱮ ج ﻗﺴﻢ ﻧِﺼ ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨ ﺣﻜ ﻢ ﺍﻟﻐﻨﻴﻤﺔ ،ﻟﻘﺴﻤﻬﺎ ﻛﻠﻬﺎ ﺑﻌﺪ ﺍ ﹸ ﳋﻤﺲ ،ﻓﻔﻰ )ﺍﻟﺴﻨﻦ( ﻭ )ﺍﳌﺴﺘﺪﺭﻙ() :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﳌﺎ ﻇﻬﺮ ﻋﻠﻰ ﺧﻴﱪ ﻗﺴﻤﻬﺎ ﻋﻠﻰ ﺳﺘ ِﺔ ﻭﺛﻼﺛﲔ ﺳﻬﻤﺎﹰ ،ﺟ ﻤ ﻊ ﹸﻛﻞﱡ ﺳﻬﻢ ﻣِﺎﹶﺋ ﹶﺔ ﺳ ﻬﻢٍ، ﻒ ﺍﻟﺒﺎﻗﻰ ﳌﻦ ﻧﺰﻝ ﺑﻪ ﻒ ﻣﻦ ﺫﻟﻚ ،ﻭ ﻋ ﺰ ﹶﻝ ﺍﻟﻨﺼ ﻓﻜﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻨﺼ ﺱ( .ﻫﺬﺍ ﻟﻔﻆ ﺃﰉ ﺩﺍﻭﺩ ،ﻭﰱ ﻟﻔﻆ) :ﻋﺰ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺐ ﺍﻟﻨﺎ ِ ﻣﻦ ﺍﻟﻮﻓﻮﺩ ﻭﺍﻷﻣﻮﺭ ﻭﻧﻮﺍﺋ ِ ﻚ ﺸ ﺮ ﺳﻬﻤﺎﹰ ،ﻭﻫﻮ ﺍﻟﺸﻄ ﺮ ﻟِﻨﻮﺍﺋِﺒﻪِ ،ﻭﻣﺎ ﻳﱰ ﹸﻝ ﺑ ِﻪ ﻣﻦ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺎﻥ ﹶﺫِﻟ ج ﲦﺎﻧﻴ ﹶﺔ ﻋ ﺍﻟ ﻮﻃِﻴ ﺢ ﻭﺍﻟ ﹸﻜﺘﻴﺒﺔﹶ ،ﻭﺍﻟﺴﻼِﻟ ﻢ ﻭﺗﻮﺍِﺑ ﻌﻬﺎ( .ﻭﰱ ﻟﻔﻆ ﻟﻪ ﺃﻳﻀﹰﺎ) :ﻋﺰ ﹶﻝ ﻧِﺼﻔﻬﺎ ﻟﻨﻮﺍﺋﺒﻪ ﻭﻣﺎ ﻒ ﺍﻵﺧﺮ ،ﻓﻘﺴﻤﻪ ﺑﲔ ﻧﺰﻝ ﻟﻪ :ﺍﻟﻮﻃﻴﺤﺔ ﻭﺍﻟﻜﹸﺘﻴﺒﺔ ،ﻭﻣﺎ ﺃﹸﺣﻴ ﺰ ﻣ ﻌﻬﻤﺎ ،ﻭﻋﺰﻝ ﺍﻟﻨﺼ ﺸ ﻖ ﻭﺍﻟﻨﻄﹶﺎﺓﹶ ،ﻭﻣﺎ ﺃﹸﺣﻴ ﺰ ﻣﻌﻬﻤﺎ ،ﻭﻛﺎﻥ ﺳﻬ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻴﻤﺎ ﺃﹸﺣﻴﺰ ﺍﳌﺴﻠﻤﲔ :ﺍﻟ ﻣﻌﻬﻤﺎ().(١ ﻓﺼﻞ
ﻭﺍﻟﺬﻯ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻜﺔ ﻓﺘﺤﺖ ﻋﻨﻮﺓ ﻭﺟﻮﻩ: ﱮ ج ﺻﺎﱀ ﺃﻫﻠﻬﺎ ﺯﻣ ﻦ ﺍﻟﻔﺘﺢ ،ﻭﻻ ﺟﺎﺀﻩ ﺃﺣ ﺪ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﱂ ﻳﻨ ﹸﻘ ﹾﻞ ﺃﺣ ﺪ ﻗﻂﱡ ﺃﻥ ﺍﻟﻨ ﻣِﻨﻬﻢ ﺻﺎﳊﻪ ﻋﻠﻰ ﺍﻟﺒﻠﺪِ ،ﻭﺇﳕﺎ ﺟﺎ َﺀﻩ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻓﺄﻋﻄﺎﻩ ﺍﻷﻣﺎ ﹶﻥ ﻟِﻤﻦ ﺩﺧ ﹶﻞ ﺩﺍ ﺭﻩ ،ﺃﻭ ﺃﻏﻠ ﻖ ﺑﺎﺑﻪ ،ﺃﻭ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ،ﺃﻭ ﺃﻟﻘﻰ ﺳﻼﺣﻪ) .(٢ﻭﻟﻮ ﻛﺎﻧﺖ ﻗﺪ ﻓﺘﺤﺖ ﺻﻠﺤﺎﹰ ،ﱂ ﻳﻘﻞ :ﻣﻦ ﺩﺧﻞ ﺩﺍﺭﻩ ،ﺃﻭ ﺃﻏﻠﻖ ﺑﺎﺑﻪ ،ﺃﻭ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻓﻬﻮ ﺁﻣﻦ ،ﻓﺈﻥ ﺍﻟﺼﻠﺢ ﻳﻘﺘﻀﻰ ﺍﻷﻣﺎﻥ ﺍﻟﻌﺎﻡ. ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٠١١ﻣﻦ ﺣﺪﻳﺚ ﺑﺸﲑ ﺑﻦ ﻳﺴﺎﺭ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺃﰊ ﺣﺜﻤﺔ ،ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٢٩٢/٢ﻭ (٥٣٨ﻭﻣﺴﻠﻢ ) (٨٦) (١٧٨٠ﰲ ﺍﳉﻬﺎﺩ.
٧٢ ﻂ ﻋﹶﻠﻴﻬﺎ ﺭﺳﻮﹶﻟﻪ ﺲ ﻋ ﻦ ﻣﻜﱠ ﹶﺔ ﺍﻟﻔِﻴﻞﹶ ،ﻭ ﺳﻠﱠ ﹶ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺣﺒ ﻭﺍ ﹸﳌ ﺆ ِﻣِﻨﲔ ،ﻭِﺇﻧ ﻪ ﹶﺃ ِﺫ ﹶﻥ ﱃ ﻓﻴﻬﺎ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﻧﻬﺎﺭ().(١ ﺖ ﻟِﻰ ﺤﻞﱠ ﻷ ﺣ ٍﺪ ﺑ ﻌﺪِﻯ ،ﻭِﺇﻧﻤﺎ ﺃﹸ ِﺣﻠﱠ ﺤﻞﱡ ﻷ ﺣ ٍﺪ ﹶﻗﺒﻠِﻰ ،ﻭﹶﻟ ﻦ ﺗ ِ ﻭﰱ ﻟﻔﻆِ) :ﺇﻧﻬﺎ ﹶﻻ ﺗ ِ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﺎ ٍﺭ(. ﺺ ِﻟ ِﻘﺘﺎﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓﻘﹸﻮﻟﹾﻮﺍِ :ﺇ ﹼﻥ ﺍﻟﻠﱠﻪ ﹶﺃ ِﺫ ﹶﻥ ِﻟ ﺮﺳﻮِﻟﻪِ، ﻭﰱ ﻟﻔﻆ) :ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﺣ ﺪ ﺗ ﺮ ﺧ ﺤ ﺮ ﻣِﺘﻬﺎ ﺕ ﺣ ﺮ ﻣﺘﻬﺎ ﺍﻟﻴ ﻮ ﻡ ﹶﻛ ﻭﹶﻟ ﻢ ﻳ ﹾﺄﺫﹶﻥ ﹶﻟ ﹸﻜﻢ ،ﻭِﺇﻧﻤﺎ ﺃﹶﺫ ﹶﻥ ﻟِﻰ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﻧﻬﺎﺭٍ ،ﻭﹶﻗ ﺪ ﻋﺎ ﺩ ﺑﺎﻷﻣ ِ ﺲ() .(٢ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﹶﺃﻧﻬﺎ ﻓﺘﺤﺖ ﻋﻨﻮﺓ. ﺠﻨﺒ ِﺔ ﺖ ﰲ )ﺍﻟﺼﺤﻴﺢ( :ﺃﻧﻪ ﺟﻌ ﹶﻞ ﻳﻮ ﻡ ﺍﻟﻔﺘ ِﺢ ﺧﺎﻟ ﺪ ﺑ ﻦ ﺍﻟﻮﻟﻴ ِﺪ ﻋﻠﻰ ﺍﳌﹸ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺛﺒ ﺴ ِﺮ ﻭﺑ ﹾﻄ ِﻦ ﺍﻟﻮﺍﺩِﻯ، ﺠﻨﺒﺔ ﺍﻟﻴﺴﺮﻯ ،ﻭﺟ ﻌ ﹶﻞ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻋﻠﻰ ﺍﳊﹸ ﺍﻟﻴ ﻤﻨﻰ ،ﻭﺟﻌﻞ ﺍﻟ ﺰﺑﻴ ﺮ ﻋﻠﻰ ﺍ ﹸﳌ ﺸ ﺮ ﺍ َﻷﻧﺼﺎﺭِ، ﻉ ﱃ ﺍ َﻷﻧﺼﺎﺭ( ﻓﺠﺎﺅﻭﺍ ﻳ ﻬ ﺮ ِﻭﻟﹸﻮﻥﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻳﺎ ﻣ ﻌ ﹶﻓﻘﹶﺎ ﹶﻝ) :ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺍ ﺩ ﺼﺪﻭﻫﻢ ﺤِ ﺵ ﹸﻗ ﺮﻳﺶ(؟ ﻗﺎﻟﹸﻮﺍ :ﻧﻌﻢ ،ﻗﺎﻝ) :ﺍﻧ ﹸﻈﺮﻭﺍ ﺇﺫﺍ ﹶﻟﻘِﻴﺘﻤﻮﻫﻢ ﻏﹶﺪﹰﺍ ﹶﺃ ﹾﻥ ﺗ ﻫ ﹾﻞ ﺗ ﺮ ﻭ ﹶﻥ ﹶﺃ ﻭﺑﺎ ﺿ ﻊ ﻳﻤِﻴﻨﻪ ﻋﻠﻰ ِﺷﻤﺎِﻟﻪِ ،ﻭﻗﺎﻝ ) :ﻣ ﻮ ِﻋ ﺪﻛﹸﻢ ﺍﻟﺼﻔﺎ( ،ﻗﺎﻝ :ﻓﻤﺎ ﺣﺼﺪﹰﺍ( ،ﻭﹶﺃ ﺧﻔﹶﻰ ِﺑﻴ ِﺪﻩِ ،ﻭ ﻭ ﺕ ﺍ َﻷﻧﺼﺎﺭ، ﺻ ِﻌ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﻔﺎ ،ﻭﺟﺎ َﺀ ِ ﻑ ﻳ ﻮ ﻣِﺌ ٍﺬ ﳍﻢ ﺃﺣ ﺪ ﺇﻻ ﺃﻧﺎﻣﻮﻩ ،ﻭ ﺃﹶﺷﺮ ﻀﺮﺍ ُﺀ ﻗﺮﻳﺶٍ ،ﻻ ﻓﺄﻃﺎﻓﹸﻮﺍ ﺑﺎﻟ ﺕ ﺧ ﺼﻔﹶﺎ ،ﻓﺠﺎﺀ ﺃﺑﻮ ﺳﻔﻴﺎ ﹶﻥ ﻓﻘﺎﻝ) :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﹸﺃﺑِﻴ ﺪ ﺶ ﺑ ﻌ ﺪ ﺍﻟﻴ ﻮ ِﻡ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭ ﺃﰉ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﹶﻓﻬ ﻮ ﺁ ِﻣﻦ ،ﻭ ﻣ ﻦ ﻗﹸ ﺮﻳ ٍ ﹶﺃﹾﻟﻘﹶـﻰ ﺍﻟﺴﻼ ﺡ ﹶﻓﻬ ﻮ ﺁ ِﻣﻦ ،ﻭ ﻣ ﻦ ﹶﺃ ﹾﻏﹶﻠ ﻖ ﺑﺎﺑﻪ ﹶﻓﻬ ﻮ ﺁ ِﻣ ﻦ().(٣ ﺕ ﺭ ﺟﻼﹰ ،ﻓﺄﺭﺍﺩ ﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﻗﺘﻠﻪ ،ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﻭﺃﻳﻀﹰﺎ ﻓﺈ ﱠﻥ ﹸﺃﻡ ﻫﺎﻧﺊ ﺃﺟﺎ ﺭ ﺕ ﻳﺎ ﹸﺃﻡ ﻫﺎﻧﺊ( ﺍﻟﻠﱠﻪ ج) :ﹶﻗ ﺪ ﹶﺃ ﺟ ﺮﻧﺎ ﻣ ﻦ ﹶﺃ ﺟ ﺮ ِ ﺕ ﺭﺟﻠﲔ ﻣِﻦ ﺃﲪﺎﺋﻰ ،ﻓﺄﺩﺧﻠﺘﻬﻤﺎ ﻭﰱ ﻟﻔﻆ ﻋﻨﻬﺎ) :ﻟـﻤﺎ ﻛﺎﻥ ﻳﻮ ﻡ ﻓﺘ ِﺢ ﻣﻜﺔ ،ﺃﺟﺮ ﺴﻴﻒِ ،ﻓﺬﻛﺮﺕ ﺖ ﻋﻠﻴﻬﻤﺎ ﺑﺎﻟ ﺖ ﻋﻠﻴﻬﻤﺎ ﺑﺎﺑﺎﹰ ،ﻓﺠﺎﺀ ﺍﺑ ﻦ ﺃﻣﻰ ﻋﻠ ﻰ ﹶﻓﺘ ﹶﻔﻠﱠ ﺑﻴﺘﺎﹰ ،ﻭﺃﻏﻠﻘ ﺕ ﻳﺎ ﹸﺃﻡ ﻫﺎﱏﺀ( ﻭﺫﻟﻚ ﺿﺤﻰ ﺚ ﺍﻷﻣﺎﻥِ ،ﻭﻗﻮﻝ ﺍﻟﻨﱮ ج) :ﹶﻗ ﺪ ﹶﺃ ﺟ ﺮﻧﺎ ﻣ ﻦ ﹶﺃ ﺟ ﺮ ِ ﺣﺪﻳ ﹶ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٤ ،٦٣/٥ﰲ ﺍﻟﻠﻘﻄﺔ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧٧/١ﰲ ﺍﻟﻌﻠﻢ. ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٨٠ﰲ ﺍﳉﻬﺎﺩ.
٧٣ ﲜﻮﻑ ﻣﻜﺔ ﺑﻌﺪ ﺍﻟﻔﺘﺢ (١)،ﻓﺈﺟﺎﺭﺗﻬﺎ ﻟﻪ ،ﻭﺇﺭﺍﺩ ﹸﺓ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺘﻠﻪ ،ﻭﺇﻣﻀﺎ ُﺀ ﺍﻟﻨﱮ ﺖ ﻋﻨﻮ ﹰﺓ. ﺤ ج ﺇﺟﺎﺭﺗﻬﺎ ﺻﺮﻳ ﺢ ﰲ ﺃﺎ ﻓﹸِﺘ ﺲ ﺑ ِﻦ ﺻﺒﺎﺑﺔ ،ﻭﺍﺑ ِﻦ ﺧﻄﻞ ،ﻭﺟﺎﺭﻳﺘﲔ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻭﺃﻳﻀﹰﺎ ..ﻓﺈﻧﻪ ﺃﻣﺮ ﺑﻘﺘﻞ ﻣﻘِﻴ ِ ﺻﻠﹾﺤﺎﹰ ،ﱂ ﻳﺄﻣﺮ ﺑﻘﺘﻞ ﺃﺣﺪ ﻣﻦ ﺃﻫﻠﻬﺎ ،ﻭﻟﻜﺎﻥ ﺫﻛ ﺮ ﻫﺆﻻﺀ ﻣﺴﺘﺜﲎ ﻣﻦ ﻋﻘﺪ ﺖ ﺤ ﻓﹸِﺘ ﺍﻟﺼﻠﺢِ ،ﻭﺃﻳﻀﹰﺎ ﻓﻔﻰ )ﺍﻟﺴﻨﻦ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ) :ﺃﻥ ﺍﻟﻨﱮ ج ﻟـﻤﺎ ﻛﺎﻥ ﻳ ﻮﻡ ﻓﺘ ِﺢ ﻣﻜﺔ، ﲔ ﺑﹶﺄ ﺳﺘﺎ ِﺭ ﺱ ﺇﻻ ﺍ ﻣ ﺮﹶﺃﺗﻴﻦِ ،ﻭﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﻧ ﹶﻔﺮٍ ،ﺍ ﹾﻗﺘﻠﹸﻮﻫﻢ ﻭﺇ ﹶﻥ ﻭﺟﺪﺗﻤﻮﻫﻢ ﻣﺘ ﻌﻠﱢﻘ ﻗﺎﻝ) :ﹶﺃ ﻣﻨﻮﺍ ﺍﻟﻨﺎ ﺍﻟ ﹶﻜ ﻌﺒﺔ() (٢ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﺠ ﺮ ِﺓ ﻣِﻦ ﺑﻴﻨﻬﻢ، ﲔ ِﺇﺫﹶﺍ ﹶﻗ ﺪ ﺭ ﻋﻠﻰ ﺍ ِﳍ ﺸ ِﺮ ِﻛ ﺴﻠِﻢ ﺑﲔ ﺍﳌﹸ ﻭﻣﻨﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ِﺇﻗﹶﺎ ﻣ ِﺔ ﺍ ﹸﳌ ﲔ( .ﻗﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻭِﻟﻢ؟ ﺸ ِﺮ ِﻛ ﺴِﻠ ٍﻢ ﻳﻘِﻴ ﻢ ﺑﻴ ﻦ ﹶﺃ ﹾﻇﻬِ ﺮ ﺍﳌﹸ ﻭﻗﺎﻝ) :ﺃﻧﺎ ﺑﺮﻯ ٌﺀ ِﻣ ﻦ ﹸﻛﻞﱢ ﻣ ﺸ ِﺮ ﻙ ﻭ ﺳ ﹶﻜ ﻦ ﻣ ﻌﻪ ﹶﻓﻬ ﻮ ِﻣﹾﺜﻠﹸﻪ،(٤)( ﻗﹶﺎ ﹶﻝ) :ﻻ ﺗﺮﺍﺀﻯ ﻧﺎﺭﺍ ﻫﻤﺎ() ،(٣ﻭﻗﺎﻝ ) :ﻣ ﻦ ﺟﺎﻣﻊ ﺍﳌﹸ ﺲ ِﻣ ﻦ ﺠ ﺮﺓﹸ ﺣﺘﻰ ﺗﻨ ﹶﻘ ِﻄ ﻊ ﺍﻟﺘ ﻮﺑﺔﹸ ،ﻭﻻ ﺗﻨ ﹶﻘ ِﻄﻊ ﺍﻟﺘ ﻮﺑ ﹸﺔ ﺣﺘﻰ ﺗ ﹾﻄﻠﹸ ﻊ ﺍﻟﺸ ﻤ ﻭﻗﺎﻝ) :ﻻ ﺗﻨ ﹶﻘ ِﻄﻊ ﺍ ِﳍ ﺽ ﹶﺃﹾﻟ ﺰ ﻣﻬﻢ ﻣﻬﺎ ﺟ ﺮ ﺨﻴﺎ ﺭ ﹶﺃ ﻫ ِﻞ ﺍﻷ ﺭ ِ ﺠﺮﺓ ،ﹶﻓ ِ ﺠ ﺮﺓﹲ ،ﺑ ﻌ ﺪ ِﻫ ﻣ ﻐﺮِﺎ() ،(٥ﻭﻗﺎﻝ ) :ﺳﺘﻜﹸﻮ ﹸﻥ ِﻫ ﺽ ِﺷﺮﺍ ﺭ ﹶﺃ ﻫِﻠﻬﺎ ،ﺗ ﹾﻠ ِﻔﻈﹸﻬ ﻢ ﹶﺃ ﺭﺿﻮﻫﻢ .ﺗ ﹾﻘ ﹶﺬ ﺭﻫﻢ ﻧ ﹾﻔﺲ ﺍﻟﻠﱠﻪ، ِﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻳﺒﻘﹶﻰ ﰲ ﺍ َﻷ ﺭ ِ ﺸ ﺮﻫﻢ ﺍﻟﻨﺎ ﺭ ﻣ ﻊ ﺍﻟ ِﻘ ﺮ ﺩ ِﺓ ﻭﺍ ﹶ ﺤ ﻭﺗ ﳋﻨﺎﺯِﻳ ِﺮ().(٦ ﻓﺼﻞ ﻓﻲ هﺪﻳﻪ ج ﻓﻲ اﻷﻣﺎن واﻟﺼﻠﺢِ ،وﻣﻌﺎﻣﻠ ِﺔ رﺳﻞ اﻟﻜﻔﺎر ،وأﺧ ِﺬ اﻟﺠﺰﻳﺔ، وﻣﻌﺎﻣﻠ ِﺔ أهﻞ اﻟﻜﺘﺎب ،واﻟﻤﻨﺎﻓﻘﻴﻦ ،وإﺟﺎرة ﻣَﻦ ﺟﺎءﻩ ﻣﻦ اﻟﻜﻔﺎر ﺣﺘﻰ ﻳﺴ َﻤ َﻊ آﻼ َم اﻟﻠﱠﻪ ،وردﱢﻩ إﻟﻰ ﻣﺄﻣﻨﻪ ،ووﻓﺎ ِﺋ ِﻪ ﺑﺎﻟﻌﻬﺪِ ،وﺑﺮاء ِﺗ ِﻪ ﻣﻦ اﻟﻐﺪر. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٩٦/٦ﰲ ﺍﳉﻬﺎﺩ ﻭﻣﺴﻠﻢ ).(٤٩٨/١ ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٨٣ﻭﺍﻟﻨﺴﺎﺋﻲ ).(١٠٥/٧ ) (٣ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٢٦٤٥ ) (٤ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٨٧ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ. )(٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٩٩/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٤٧٩ﻭﺍﻟﺪﺍﺭﻣﻲ ).(٢٤٠ ،٢٣٩/٢ ) (٦ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٢٤٨٢ﰲ ﺍﳉﻬﺎﺩ ،ﻭﺃﲪﺪ ) ،٨٤/٢ﻭ ١٩٩ﻭ (٢٠٩ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﰲ ﺳﻨﺪﻩ ﺷﻬﺮ ﺑﻦ ﺣﻮﺷﺐ ،ﻫﻮ ﺿﻌﻴﻒ.
٧٤ ﺴﻠِﻤﺎﹰ، ﺴﻌﻰ ِﺑﻬﺎ ﹶﺃ ﺩﻧﺎ ﻫﻢ ،ﹶﻓ ﻤ ﻦ ﹶﺃ ﺧ ﹶﻔ ﺮ ﻣ ﲔ ﻭﺍ ِﺣ ﺪﺓﹲ ،ﻳ ﺴِﻠ ِﻤ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝِ ) :ﺫﻣ ﹸﺔ ﺍﳌﹸ ﺻﺮﻓﹰﺎ ﻭﻻ ﺱ ﹶﺃ ﺟ ﻤ ِﻌﲔ ،ﻻ ﻳ ﹾﻘﺒﻞﹸ ﺍﻟﻠﱠﻪ ِﻣﻨﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻓ ﻌﹶﻠﻴ ِﻪ ﹶﻟ ﻌﻨﺔﹸ ﺍﻟﻠﱠﻪ ﻭﺍﳌﻼِﺋ ﹶﻜ ِﺔ ،ﻭﺍﻟﻨﺎ ِ ﻋ ﺪ ﹰﻻ().(١ ﺴﻌﻰ ﺑ ِﺬ ﻣِﺘ ِﻬ ﻢ ﺴِﻠﻤﻮ ﹶﻥ ﺗﺘﻜﹶﺎﹶﻓﺄﹸ ِﺩﻣﺎ ﺅﻫﻢ ،ﻭ ﻫ ﻢ ﻳ ﺪ ﻋﻠﻰ ﻣ ﻦ ﺳِﻮﺍ ﻫﻢ ،ﻭﻳ ﻭﻗﺎﻝ) :ﺍ ﹸﳌ ﺴﻪِ، ﺙ ﺣ ﺪﹶﺛﹰﺎ ﻓﹶﻌﻠﻰ ﻧ ﹾﻔ ِ ﹶﺃﺩﻧﺎﻫﻢ ،ﻻ ﻳ ﹾﻘﺘﻞﹸ ﻣ ﺆ ِﻣ ﻦ ِﺑﻜﹶﺎِﻓﺮٍ ،ﻭﻻ ﺫﹸﻭ ﻋ ﻬ ٍﺪ ﰲ ﻋ ﻬ ِﺪﻩِ ،ﻣ ﻦ ﹶﺃ ﺣ ﺪ ﹶ ﺱ ﹶﺃ ﺟ ﻤ ِﻌ ﺤﺪِﺛﺎﹰ ،ﹶﻓ ﻌﹶﻠﻴ ِﻪ ﹶﻟ ﻌﻨﺔﹸ ﺍﻟﻠﱠﻪ ﻭﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻭﺍﻟﻨﺎ ِ ﺙ ﺣﺪﺛﹰﺎ ﹶﺃ ﻭ ﺁﻭﻯ ﻣ ﻭ ﻣ ﻦ ﹶﺃ ﺣ ﺪ ﹶ ﲔ().(٢ ﺤﱠﻠﻦ ﻋ ﹾﻘ ﺪ ﹰﺓ ﻭ ﹶﻻ ﻳﺸ ﺪ ﻫﺎ ﻭﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﺑﻴﻨﻪ ﻭﺑﻴ ﻦ ﻗﹶﻮ ٍﻡ ﻋ ﻬ ﺪ ﻓﹶﻼ ﻳ ﺣﺘﻰ ﻳ ﻤﻀِﻰ ﹶﺃ ﻣ ﺪﻩ ،ﹶﺃ ﻭ ﻳﻨِﺒ ﹶﺬ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻋﻠﹶﻰ ﺳﻮﺍ ٍﺀ().(٣ ﺴ ِﻪ ﹶﻓ ﹶﻘﺘﹶﻠﻪ ،ﻓﹶﺄﻧﺎ ﺑﺮِﻯ ٌﺀ ِﻣ ﻦ ﺍﻟﻘﹶﺎﺗِﻞ(. ﻼ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﹶﺃ ﻣ ﻦ ﺭﺟ ﹰ ﻭﰱ ﻟﻔﻆ) :ﹸﺃ ﻋﻄِﻰ ِﻟﻮﺍ َﺀ ﹶﻏﺪﺭ(. ﻭﻗﺎﻝِ) :ﻟ ﹸﻜﻞﱢ ﻏﹶﺎ ِﺩ ٍﺭ ﻟِﻮﺍ ٌﺀ ﻋِﻨ ﺪ ﺇ ﺳِﺘ ِﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻳ ﻌ ﺮﻑِ ﺑ ِﻪ ﻳﻘﺎﻝ :ﻫ ِﺬ ِﻩ ﹶﻏ ﺪ ﺭﺓﹸ ﻓﹸﻼ ِﻥ ﺑ ِﻦ ﻓﹸﻼ ٍﻥ().(٤ ﻭﻳﺬﻛﺮ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﻣﺎ ﻧ ﹶﻘ ﺾ ﹶﻗ ﻮ ﻡ ﺍﻟ ﻌ ﻬ ﺪ ﺇ ﱠﻻ ﺃﹸﺩﻳ ﹶﻞ ﻋﹶﻠﻴﻬ ﻢ ﺍﻟ ﻌ ﺪﻭ.(٥)( ﻓﺼﻞ
ﻭﳌﺎ ﹶﻗ ِﺪ ﻡ ﺍﻟﻨﺒﻰ ج ﺍﳌﺪﻳﻨﺔ ،ﺻﺎ ﺭ ﺍﻟﻜﻔﺎ ﺭ ﻣﻌﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﻗِﺴﻢ ﺻﺎﻟﹶﺤﻬﻢ ﻭﻭﺍﺩﻋﻬﻢ ﻋﻠﻰ ﺃﻻ ﻳﺤﺎﺭﺑﻮﻩ ،ﻭﻻ ﻳﻈﺎﻫِﺮﻭﺍ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻮﺍﻟﻮﺍ ﻋﻠﻴﻪ ﻋﺪﻭﻩ ،ﻭﻫﻢ ﻋﻠﻰ ﻛﹸﻔﺮﻫﻢ ﺁ ﻣﻨِﻮ ﹶﻥ ﻋﻠﻰ ﺩﻣﺎﺋﻬﻢ ،ﻭﺃﻣﻮﺍﳍﻢ .ﻭﻗﺴﻢ :ﺣﺎﺭﺑﻮﻩ ﻭﻧﺼﺒﻮﺍ ﻟﻪ ﺍﻟ ﻌﺪﺍﻭﺓ .ﻭﻗﺴﻢ :ﺗﺎﺭﻛﹸﻮﻩ ،ﻓﻠﻢ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٤ ،٧٣/٤ﰲ ﻓﻀﺎﺋﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﻣﺴﻠﻢ ) (١٣٧٠ﰲ ﺍﳊﺞ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٥٣٠ﻣﻦ ﻃﺮﻳﻖ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﻋﺒﺎﺩ ﻋﻦ ﻋﻠﻲ ﻭﺳﻨﺪﻩ ﻗﻮﻱ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٥٩ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٤٣٧ ،٢٢٤ ،٢٢٣/٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٦٨٨ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ) ٧٧/١ﻭ (٧٨ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ ﺹ ٩ﻭ .١٢١ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٠٢/٦ﰲ ﺍﳉﻬﺎﺩ. ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ١٢٦/٢ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺑﻠﻔﻆ)ﻣﺎ ﻧﻘﺾ ﻗﻮﻡ ﺍﻟﻌﻬﺪ ﻗﻂ ﺇﻻ ﻛﺎﻥ ﺍﻟﻘﺘﻞ ﺑﻴﻨﻬﻢ( ﻭﰲ ﺳﻨﺪﻩ ﺑﺸﲑ ﺑﻦ ﺍﳌﻬﺎﺟﺮ ،ﻭﻓﻴﻪ ﻟﲔ.
٧٥ ﻳﺼﺎﻟِﺤﻮﻩ ،ﻭﱂ ﻳﺤﺎﺭﺑﻮﻩ ،ﺑﻞ ﺍﻧﺘﻈﺮﻭﺍ ﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﺃﻣﺮﻩ ،ﻭﺃﻣ ﺮ ﺃﻋﺪﺍﺋﻪ ،ﰒ ﻣِﻦ ﻫﺆﻻﺀ :ﻣﻦ ﺤﺐ ﻇﻬﻮ ﺭ ﻋﺪﻭﻩ ﻋﻠﻴﻪ ﺤﺐ ﻇﻬﻮﺭﻩ ،ﻭﺍﻧﺘﺼﺎﺭﻩ ﰲ ﺍﻟﺒﺎﻃﻦ ،ﻭﻣﻨﻬﻢ :ﻣﻦ ﻛﺎﻥ ﻳ ِ ﻛﺎﻥ ﻳ ِ ﻭﺍﻧﺘﺼﺎﺭﻫﻢ ،ﻭﻣﻨﻬﻢ :ﻣﻦ ﺩﺧﻞ ﻣﻌﻪ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻭﻫﻮ ﻣﻊ ﻋﺪﻭﻩ ﰲ ﺍﻟﺒﺎﻃﻦ ،ﻟﻴﺄﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ،ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﳌﹸﻨﺎﻓﻘﻮﻥ ،ﻓﻌﺎ ﻣ ﹶﻞ ﹸﻛ ﱠﻞ ﻃﺎﺋِﻔ ٍﺔ ﻣِﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﲟﺎ ﺃﻣﺮﻩ ﺑﻪ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ. ﻒ ﺣﻮ ﹶﻝ ﺙ ﻃﻮﺍﺋ ﺏ ﺃﻣﻦ ،ﻭﻛﺎﻧﻮﺍ ﺛﻼ ﹶ ﻓﺼﺎﱀ ﻳﻬﻮ ﺩ ﺍﳌﺪﻳﻨﺔِ ،ﻭﻛﺘﺐ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻛﺘﺎ ﺍﳌﺪﻳﻨﺔ :ﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ،ﻭﺑﲎ ﺍﻟﻨﻀﲑ ،ﻭﺑﲎ ﻗﹸﺮﻳﻈﺔ ،ﻓﺤﺎﺭﺑﺘﻪ ﺑﻨﻮ ﹶﻗﻴﻨﻘﹶﺎﻉ ﺑﻌﺪ ﺫﻟﻚ ﺑﻌ ﺪ ﺑﺪﺭٍ، ﺴ ﺪ ﻓﺴﺎﺭﺕ ﺇﻟﻴﻬﻢ ﺟﻨﻮﺩ ﺍﻟﻠﱠﻪ ،ﻳ ﹾﻘ ﺪﻣﻬﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﳊ ﻭ ﺷ ﺮﻗﹸﻮﺍ ﺑﻮﻗﻌﺔ ﺑﺪﺭٍ ،ﻭﺃﻇﻬﺮﻭﺍ ﺍﻟﺒﻐ ﻰ ﻭﺍ ﹶ ﻭﺭﺳﻮﻟﹸﻪ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ﻟﻠﻨﺼﻒ ﻣﻦ ﺷﻮﺍﻝ ﻋﻠﻰ ﺭﺃﺱ ﻋﺸﺮﻳﻦ ﺷﻬﺮﹰﺍ ﻣِﻦ ﻣﻬﺎ ﺟﺮِﻩ ،ﻭﻛﺎﻧﻮﺍ ﺲ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﻛﺎﻧﻮﺍ ﺃﺷﺠ ﻊ ﻳﻬﻮ ِﺩ ﺍﳌﺪﻳﻨﺔ ،ﻭﺣﺎ ِﻣﻞﹸ ﺣﻠﹶﻔﺎ َﺀ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑ ِﻦ ﹸﺃﰉ ﺑﻦ ﺳﻠﻮﻝ ﺭﺋﻴ ِ ﻟﻮﺍﺀ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻣﺌ ٍﺬ ﲪﺰ ﹸﺓ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺃﺑﺎ ﻟﹸﺒﺎﺑﺔ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻨﺬﺭ ،ﻭﺣﺎﺻﺮﻫﻢ ﲬﺴﺔ ﻋﺸﺮ ﻟﻴﻠ ﹰﺔ ﺇﱃ ﻫﻼﻝ ﺫﻯ ﺍﻟ ﹶﻘ ﻌ ﺪﺓِ ،ﻭﻫﻢ ﹶﺃﻭ ﹸﻝ ﻣ ﻦ ﺣﺎﺭﺏ ﻣِﻦ ﺐ ﻑ ﺍﻟﻠﱠﻪ ﰲ ﻗﻠﻮﻢ ﺍﻟﺮﻋ ﺼﻨﻮﺍ ﰲ ﺣﺼﻮﻢ ،ﻓﺤﺎﺻﺮﻫﻢ ﺃﺷ ﺪ ﺍﳊِﺼﺎﺭ ،ﻭﻗﺬ ﺍﻟﻴﻬﻮﺩ ،ﻭﲢ ﺍﻟﺬﻯ ﺇﺫﺍ ﺃﺭﺍﺩ ﺧﺬﻻﻥ ﻗﻮﻡ ﻭﻫﺰﳝﺘﻬﻢ ﺃﻧﺰﻟﻪ ﻋﻠﻴﻬﻢ ،ﻭﻗﺬﻓﹶﻪ ﰲ ﻗﻠﻮﻢ ،ﻓﱰﻟﻮﺍ ﻋﻠﻰ ﺣﻜ ِﻢ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭِﻗﺎﻢ ﻭﺃﻣﻮﺍﻟِﻬﻢ ،ﻭﻧِﺴﺎﺋﻬﻢ ﻭ ﹸﺫ ﺭﻳﺘِﻬﻢ ،ﻓﺄﻣﺮ ﻢ ﻓﻜﹸـﺘـﻔﹸﻮﺍ ،ﻭﻛﻠﱠ ﻢ ﱀ ﻋﻠﻴﻪ ،ﻓﻮﻫﺒﻬﻢ ﻟﻪ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﻣِﻦ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﹸﺃﺑﻰ ﻓﻴﻬِﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃ ﱠ ﺕ ﻣﻦ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ،ﻓﻘ ﱠﻞ ﺃﻥ ﹶﻟِﺒﺜﹸﻮﺍ ﻓﻴﻬﺎ ﺣﱴ ﺍﳌﺪﻳﻨﺔ ،ﻭﻻ ﻳﺠﺎ ِﻭﺭﻭﻩ ﺎ ،ﻓﺨﺮﺟﻮﺍ ﺇﱃ ﹶﺃ ﹾﺫ ِﺭﻋﺎ ٍ ﻚ ﺃﻛﺜﺮﻫﻢ ،ﻭﻛﺎﻧﻮﺍ ﺻﺎﻏﺔ ﻭﺗﺠﺎﺭﺍﹰ ،ﻭﻛﺎﻧﻮﺍ ﳓﹶﻮ ﺍﻟﺴﺘﻤﺎﺋﺔ ﻣﻘﺎﺗﻞ ،ﻭﻛﺎﻧﺖ ﺩﺍﺭﻫﻢ ﰲ ﻫﹶﻠ ﺙ ﻗِﺴ ﻰ ﻭﺩِﺭﻋﲔ، ﻑ ﺍﳌﺪﻳﻨﺔ ،ﻭﹶﻗﺒﺾ ﻣِﻨﻬﻢ ﺃﻣﻮﺍﻟﹶﻬﻢ ،ﻓﺄﺧﺬ ﻣﻨﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺛﻼ ﹶ ﻃﺮ ِ ﺲ ﹶﻏﻨﺎﺋِﻤﻬﻢ ،ﻭﻛﺎﻥ ﺍﻟﺬﻯ ﺗﻮﻟﱠﻰ ﲨﻊ ﺍﻟﻐﻨﺎﺋﻢ ﳏﻤ ﺪ ﻭﺛﻼﺛ ﹶﺔ ﺃﺳﻴﺎﻑ ،ﻭﺛﻼﹶﺛ ﹶﺔ ﺭﻣﺎﺡ ،ﻭ ﺧ ﻤ )(١ ﺑﻦ ﻣﺴﻠﻤﺔ. ﻓﺼﻞ
ﻚ ﺑﻌﺪ ﺑﺪ ٍﺭ ﺑﺴﺘ ِﺔ ﺃﺷﻬﺮ ،ﻗﺎﻟﻪ ﰒ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﺑﻨﻮ ﺍﻟﻨﻀﲑ ،ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ :ﻭﻛﺎﻥ ﹶﺫِﻟ ) (١ﺍﻧﻈﺮ ﺃﻣﺮ ﺑﲏ ﻗﻴﻨﻘﺎﻉ ﰲ ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٥٠ ،٤٧/٢
٧٦ ﺻﺤﺎﺑﻪ ،ﻭﻛﻠﱠﻤﻬﻢ ﺃﻥ ﻳﻌﻴﻨﻮ ﻩ ﰲ ﻚ ﺃﻧﻪ ج ﺧﺮﺝ ﺇﻟﻴﻬﻢ ﰲ ﻧ ﹶﻔ ٍﺮ ﻣﻦ ﹶﺃ ﺐ ﺫﻟ ﻋﺮﻭﺓ (١):ﻭﺳﺒ ﻀ ﻤﺮِﻯ ،ﻓﻘﺎﻟﻮﺍ :ﻧﻔﻌ ﹸﻞ ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ،ﺍﺟﻠِﺲ ﻼِﺑﻴﻴ ِﻦ ﺍﻟﻠﱠ ﹶﺬﻳ ِﻦ ﻗﺘﹶﻠ ﻬﻤﺎ ﻋﻤﺮﻭ ﺑ ﻦ ﺃﹸﻣﻴﺔ ﺍﻟ ﺩِﻳﺔ ﺍﻟ ِﻜ ﹶ ﻀ ﻰ ﺣﺎﺟﺘﻚ ،ﻭﺧﻼ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ،ﻭﺳ ﻮ ﹶﻝ ﳍﹸﻢ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺍﻟﺸﻘﺎﺀ ﺍﱠﻟﺬِﻯ ﻫﻬﻨﺎ ﺣﱴ ﻧ ﹾﻘ ِ ﺐ ﻋﻠﻴﻬﻢ ،ﻓﺘﺂﻣﺮﻭﺍ ﺑﻘﺘﻠﻪ ج ،ﻭﻗﺎﻟﻮﺍ :ﺃﻳﻜﹸﻢ ﻳﺄﺧﺬ ﻫﺬﻩ ﺍﻟﺮﺣﺎ ﻭﻳﺼ ﻌﺪ ،ﻓﻴﻠﻘﻴﻬﺎ ﻋﻠﻰ ﻛﹸِﺘ ﺵ :ﺃﻧﺎ .ﻓﻘﺎﻝ ﳍﻢ ﺳﻼ ﻡ ﺑ ﻦ ِﻣﺸﻜﻢ :ﻻ ﺸ ﺪﺧﻪ ﺎ؟ ﻓﻘﺎﻝ ﺃﺷﻘﺎﻫﻢ ﻋﻤﺮﻭ ﺑ ﻦ ِﺟﺤﺎ ٍ ﺭﺃﺳﻪ ﻳ ﺾ ﺍﻟﻌﻬ ِﺪ ﺍﻟﺬﻯ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ،ﻭﺟﺎﺀ ﺍﻟﻮﺣ ﻰ ﺨﺒ ﺮﻥﱠ ﲟﺎ ﳘﻤﺘﻢ ﺑﻪ ،ﻭﺇﻧﻪ ﻟﻨﻘ ﷲ ﻟﻴ ﺗﻔﻌﻠﻮﺍ؛ ﻓﻮﺍ ِ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﲟﺎ ﳘﱡﻮﺍ ﺑﻪ ،ﻓﻨﻬﺾ ﻣﺴﺮﻋﺎﹰ ،ﻭﺗﻮﺟﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ، ﺖ ﻳﻬﻮﺩ ﺑﻪ ،ﻭﺑﻌﺚ ﺇﻟﻴﻬﻢ ﳘ ﺸ ﻌ ﺮ ِﺑﻚ ،ﻓﺄﺧﱪﻫﻢ ﲟﺎ ﱠ ﺖ ﻭﱂ ﻧ ﻀ ﺤ ﹶﻘﻪ ﺃﺻﺤﺎﹸﺑﻪ ،ﻓﻘﺎﻟﹸﻮﺍ : ﻭﹶﻟ ِ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج :ﺃﻥ ﺍﺧﺮﺟﻮﺍ ﻣِﻦ ﺍﳌﺪِﻳﻨﺔِ ،ﻭﻻ ﺗﺴﺎ ِﻛﻨﻮﱏ ﺎ ،ﻭﻗﺪ ﺃﺟﻠﺘﻜﻢ ﻋﺸﺮﺍﹰ ،ﻓﻤﻦ ﺿ ﺮﺑﺖ ﻋﻨ ﹶﻘﻪ ،ﻓﺄﻗﺎﻣﻮﺍ ﺃﻳﺎﻣﹰﺎ ﻳﺘﺠ ﻬﺰﻭﻥﹶ ،ﻭﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﳌﻨﺎِﻓﻖ ﻋﺒ ﺪ ﺕ ﺑﻌﺪ ﺫﻟﻚ ﺎ ، ﻭﺟﺪ ﺨﺮﺟﻮﺍ ِﻣ ﻦ ﺩﻳﺎﺭﻛﻢ ،ﻓﺈﻥ ﻣﻌ ﻰ ﺃﻟﻔﲔ ﻳﺪﺧﻠﹸﻮ ﹶﻥ ﻣﻌﻜﻢ ﺣِﺼﻨﻜﻢ، ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ :ﺃﻥ ﻻ ﺗ ﺼﺮﻛﻢ ﻗﹸﺮﻳﻈ ﹸﺔ ﻭﺣﻠﻔﺎﺅﻛﻢ ﻣِﻦ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻭ ﹶﻃ ِﻤ ﻊ ﺭﺋﻴﺴﻬﻢ ﺣﻴﻰ ﺑ ﻦ ﻓﻴﻤﻮﺗﻮﻥ ﺩﻭﻧﻜﻢ ،ﻭﺗﻨ ﺻﻨ ﻊ ﺨﺮﺝ ﻣِﻦ ِﺩﻳﺎ ِﺭﻧﺎ ،ﻓﺎ ﺚ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ :ﺇﻧﺎ ﻻ ﻧ ﺃﺧﻄﹶﺐ ﻓﻴﻤﺎ ﻗﺎﻝ ﻟﻪ ،ﻭﺑﻌ ﹶ ﻣﺎ ﺑﺪﺍ ﻟﻚ ،ﻓﻜﺒﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻀﻮﺍ ﺇﻟﻴﻪ ،ﻭﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﳛﻤِﻞ ﺍﻟﻠﱢﻮﺍﺀ ،ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﻢ ،ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺣﺼﻮﻢ ﻳﺮﻣﻮﻥ ﺑﺎﻟﻨﺒﻞ ﻭﺍﳊِﺠﺎﺭﺓ ،ﻭﺍﻋﺘﺰﻟﺘﻬﻢ ﻗﹸﺮﻳﻈﺔ ،ﻭﺧﺎﻢ ﺍﺑ ﻦ ﹸﺃﰉ ﻭﺣﻠﻔﺎﺅﻫﻢ ﻣِﻦ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻭﳍﺬﺍ ﺷﺒﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗِﺼﺘﻬﻢ، ﻚ﴾ ﺸﻴﻄﹶﺎ ِﻥ ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻟﻺﻧﺴﺎ ِﻥ ﺍ ﹾﻛ ﹸﻔ ﺮ ﹶﻓﹶﻠﻤﺎ ﹶﻛ ﹶﻔ ﺮ ﻗﺎ ﹶﻝ ﺇﻧﻰ ﺑﺮِﻯ ٌﺀ ﻣﻨ ﻭﺟﻌﻞ ﻣﺜﻠﹶﻬﻢ ﴿ ﹶﻛ ﻤﹶﺜ ِﻞ ﺍﻟ ]ﺍﳊﺸﺮ ،[١٦ :ﻓﺈﻥ ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﻫﻰ ﺳﻮﺭﺓ ﺑﲎ ﺍﻟﻨﻀﲑ ،ﻭﻓﻴﻬﺎ ﻣﺒﺪﺃ ﻗِﺼﺘﻬﻢ ﻭِﻧﻬﺎﻳﺘﻬﺎ، ﻓﺤﺎﺻ ﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻗ ﹶﻄ ﻊ ﳔﻠﻬﻢ ،ﻭﺣﺮﻕ (٢)،ﻓﺄﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ :ﳓﻦ ﳔﺮﺝ ﻋﻦ ﺖ ﺍﻹﺑ ﹸﻞ ﺇﻻ ﺍﳌﺪﻳﻨﺔ ،ﻓﺄﹶﻧﺰﻟﹶﻬﻢ ﻋﻠﻰ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻨﻬﺎ ﺑﻨﻔﻮﺳِﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ،ﻭﺃﻥ ﳍﻢ ﻣﺎ ﺣ ﻤﹶﻠ ِ ﺖ ﺑﻨﻮ ﺍﻟﻨﻀﲑ ﺧﺎﻟِﺼ ﹰﺔ ﳊ ﹾﻠ ﹶﻘﺔﹶ ،ﻭﻫﻰ ﺍﻟﺴﻼﺡ ،ﻭﻛﺎﻧ ﱮ ج ﺍﻷﻣﻮﺍ ﹶﻝ ﻭﺍ ﹶ ﺍﻟﺴﻼﹶﺡ ،ﻭﻗﺒﺾ ﺍﻟﻨ ﱀ ﺍﳌﹸﺴﻠﻤﲔ ،ﻭﱂ ﻳﺨﻤﺴﻬﺎ ﻷﻥ ﺍﻟﻠﱠﻪ ﺃﻓﺎﺀﻫﺎ ﻋﻠﻴﻪ ،ﻭﱂ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻨﻮﺍﺋﺒﻪ ﻭﻣﺼﺎ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٥٣/٧ﺗﻌﻠﻴﻘﺎ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٨٤/٨ﻭﻣﺴﻠﻢ ).(١٧٤٦
٧٨ ﺼ ﺮ ﺇِﻻ ﰲ ﺑﲎ ﻗﹸ ﺮﻳ ﹶﻈ ﹶﺔ(، ﺼﻠﱠﻴ ﻦ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺍﻟ ﻌ ﻭﺍﻷﻧﺼﺎﺭ (١)،ﻭﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ ﻳﻮﻣﺌﺬ) :ﻻ ﻳ ﻓﺒﺎﺩﺭﻭﺍ ﺇﱃ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮِﻩ ،ﻭﻀﻮﺍ ﻣِﻦ ﻓﻮﺭﻫﻢ ،ﻓﺄﺩﺭﻛﺘﻬﻢ ﺍﻟﻌﺼ ﺮ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﻻ ﻧﺼﻠﻴﻬﺎ ﺇﻻ ﰲ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻛﻤﺎ ﺃﻣﺮﻧﺎ ،ﻓﺼﱠﻠﻮﻫﺎ ﺑﻌﺪ ﻋﺸﺎﺀ ﺍﻵﺧﺮﺓ ،ﻭﻗﺎﻝ ﻒ ﺼﱠﻠ ﻮﻫﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻓﻠﻢ ﻳﻌﻨ ﺑﻌﻀﻬﻢ :ﱂ ﻳ ِﺮ ﺩ ﻣﻨﺎ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺳﺮﻋﺔ ﺍﳋﺮﻭﺝ ،ﹶﻓ )(٢ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ. ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﹶﺃﻳﻬﻤﺎ ﻛﺎﻥ ﺃﺻﻮﺏ؟ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔ ﹲﺔ :ﺍﻟﺬﻳﻦ ﺃﺧﺮﻭﻫﺎ ﻫﻢ ﺍﳌﹸﺼﻴﺒﻮﻥ، ﻭﻟﻮ ﹸﻛﻨﺎ ﻣﻌﻬﻢ ،ﻷﺧﺮﻧﺎﻫﺎ ﻛﻤﺎ ﺃ ﺧﺮﻭﻫﺎ ،ﻭﳌﺎ ﺻﱠﻠﻴﻨﺎﻫﺎ ﺇﻻ ﰲ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮﻩ، ﻭﺗﺮﻛﹰﺎ ﻟﻠﺘﺄﻭﻳﻞ ﺍﳌﺨﺎﻟﻒ ﻟﻠﻈﺎﻫﺮ. ﺴﺒﻖِ، ﺐ ﺍﻟ ﺼ ﺻﱠﻠﻮﻫﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﰲ ﻭﻗﺘﻬﺎ ﺣﺎﺯﻭﺍ ﹶﻗ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ :ﺑﻞ ﺍﻟﺬﻳﻦ ﻭﻛﺎﻧﻮﺍ ﺃﺳﻌ ﺪ ﺑﺎﻟﻔﻀﻴﻠﺘﲔ ،ﻓﺈﻢ ﺑﺎﺩﺭﻭﺍ ﺇﱃ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ﰲ ﺍﳋﺮﻭﺝ ،ﻭﺑﺎﺩﺭﻭﺍ ﺇﱃ ﻣﺮﺿﺎﺗﻪ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﻭﻗﺘﻬﺎ ،ﰒ ﺑﺎﺩﺭﻭﺍ ﺇﱃ ﺍﻟﻠﱢﺤﺎﻕ ﺑﺎﻟﻘﻮﻡ ،ﻓﺤﺎﺯﻭﺍ ﻓﻀﻴﻠ ﹶﺔ ﺍﳉﻬﺎﺩ ،ﻭﻓﻀﻴﻠ ﹶﺔ ﺍﻟﺼﻼﺓ ﰲ ﻭﻗﺘﻬﺎ ،ﻭﻓ ِﻬﻤﻮﺍ ﻣﺎ ﻳﺮﺍﺩ ﻣﻨﻬﻢ ،ﻭﻛﺎﻧﻮﺍ ﺃﻓﻘ ﻪ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ،ﻭﻻ ﺳﻴﻤﺎ ﺗﻠﻚ ﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﻼﺓﹶ ،ﻓﺈﺎ ﻛﺎﻧﺖ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ،ﻭﻫﻰ ﺍﻟﺼﻼ ﹸﺓ ﺍﻟﻮﺳﻄﻰ ﺑﻨ ِ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﻻ ﻣﺪﻓ ﻊ ﻟﻪ ﻭﻻ ﻣﻄﻌﻦ ﻓﻴﻪ ،ﻭﳎﻰﺀ ﺍﻟﺴـﻨﺔ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ،ﻭﺍﳌﺒﺎﺩﺭﺓ ﺇﻟﻴﻬﺎ ،ﻭﺍﻟﺘﺒﻜﲑ ﺎ ،ﻭﺃﻥ ﻣﻦ ﻓﺎﺗﺘﻪ ،ﻓﻘﺪ ﻭِﺗ ﺮ ﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ ،ﺃﻭ ﻗﺪ ﺣِﺒ ﹶ ﻂ ﻋﻤﻠﹸﻪ (٣)،ﻓﺎﻟﺬﻯ ﺟﺎﺀ ﻓﻴﻬﺎ ﺃﻣ ﺮ ﱂ ﳚﻰﺀ ﻣﺜﻠﹸﻪ ﰲ ﻏﲑﻫﺎ ،ﻭﺃﻣﺎ ﺍﳌﺆﺧﺮﻭﻥ ﳍﺎ ،ﻓﻐﺎﻳﺘﻬﻢ ﺃﻢ ﻣﻌﺬﻭﺭﻭﻥ ،ﺑـﻞ ﺴﻜِﻬﻢ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ ،ﻭﻗﺼﺪﻫﻢ ﺍﻣِﺘﺜﹶﺎﻝ ﺍﻷﻣﺮ ،ﻭﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺄﺟﻮﺭﻭﻥ ﺃﺟﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻟﺘﻤ ﻫﻢ ﺍﳌﺼﻴﺒﲔ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﻣﻦ ﺑﺎﺩﺭ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺇﱃ ﺍﳉﻬﺎﺩ ﳐﻄﺌﺎﹰ ،ﻓﺤﺎﺷﺎ ﻭﻛﻼ، ﺼﻠﹸﻮﺍ ﺍﻟﻔﻀﻴﻠﺘﲔ ،ﻓﻠﻬﻢ ﺃﺟﺮﺍﻥ، ﻭﺍﱠﻟﺬِﻳ ﻦ ﺻﱠﻠﻮﺍ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﲨﻌﻮﺍ ﺑﲔ ﺍﻷﺩﻟﺔ ،ﻭﺣ ﻭﺍﻵﺧﺮﻭﻥ ﻣﺄﺟﻮﺭﻭﻥ ﺃﻳﻀﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ. ﺐ ﻓﺈﻥ ﻗﻴﻞ :ﻛﺎﻥ ﺗﺄﺧ ﲑ ﺍﻟﺼﻼﺓ ﻟﻠﺠﻬﺎﺩ ﺣﻴﻨﺌﺬ ﺟﺎﺋﺰﹰﺍ ﻣﺸﺮﻭﻋﺎﹰ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻋ ِﻘ ﺗﺄﺧﲑ ﺍﻟﻨﱮ ج ﺍﻟﻌﺼﺮ ﻳﻮﻡ ﺍﳋﻨﺪﻕ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻓﺘﺄﺧﲑﻫﻢ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻛﺘﺄﺧﲑﻩ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣١٣/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣١٣/٧ﻭﰲ ﺻﻼﺓ ﺍﳋﻮﻑ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ٢٦/٢ﻭ (٥٣ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺑﻠﻔﻆ.
٧٩ ج ﳍﺎ ﻳﻮﻡ ﺍﳋﻨﺪﻕ ﺇﱃ ﺍﻟﻠﻴﻞ ﺳﻮﺍﺀ ،ﻭﻻ ﺳﻴﻤﺎ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺷﺮﻭﻉ ﺻﻼﺓ ﺍﳋﻮﻑ. ﻗﻴﻞ :ﻫﺬﺍ ﺳﺆﺍﻝ ﻗﻮﻯ ،ﻭﺟﻮﺍﺑﻪ ﻣﻦ ﻭﺟﻬﲔ. ﺃﺣﺪﳘﺎ :ﺃﻥ ﻳﻘﺎﻝ :ﱂ ﻳﺜﺒﺖ ﺃﻥ ﺗﺄﺧ ﲑ ﺍﻟﺼﻼ ِﺓ ﻋﻦ ﻭﻗﺘﻬﺎ ﻛﺎﻥ ﺟﺎﺋﺰﹰﺍ ﺑﻌﺪ ﺑﻴﺎ ِﻥ ﻚ ﺇﻻ ﻗﺼ ﹸﺔ ﺍﳋﻨﺪﻕ ،ﻓﺈﺎ ﻫﻰ ﺍﻟﱴ ﺍﺳﺘﺪ ﹼﻝ ﺎ ﻣ ﻦ ﻗﺎﻝ ﺫﻟﻚ، ﺍﳌﻮﺍﻗﻴﺖ ،ﻭﻻ ﺩﻟﻴ ﹶﻞ ﻋﻠﻰ ﺫِﻟ ﺠ ﹶﺔ ﻓﻴﻬﺎ ﻷﻧﻪ ﻟﻴﺲ ﻓﻴﻬﺎ ﺑﻴﺎ ﹸﻥ ﺃﻥ ﺍﻟﺘﺄﺧﲑ ﻣﻦ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﻋﻦ ﻋﻤﺪ ،ﺑﻞ ﻟﻌﻠﻪ ﻛﺎﻥ ﻭﻻ ﺣ ﺻﻠﱢﻰ ﺸ ِﻌﺮ ﺑﺬﻟﻚ ،ﻓﺈﻥ ﻋﻤﺮ ﳌﺎ ﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻣﺎ ِﻛ ﺪﺕ ﹸﺃ ﻧﺴﻴﺎﻧﺎﹰ ،ﻭﰱ ﺍﻟﻘﺼﺔ ﻣﺎ ﻳ ﷲ ﻣﺎ ﺻﱠﻠﻴﺘﻪ( ﰒ ﻗﺎﻡ، ﺍﻟﻌﺼﺮ ﺣﱴ ﻛﺎﺩﺕ ﺍﻟﺸﻤﺲ ﺗﻐﺮﺏ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻭﺍ ِ ﻓﺼﻼﻫﺎ (١).ﻭﻫﺬﺍ ﻣﺸﻌﺮ ﺑﺄﻧﻪ ج ﻛﺎﻥ ﻧﺎﺳﻴﹰﺎ ﲟﺎ ﻫﻮ ﻓﻴﻪ ﻣِﻦ ﺍﻟﺸﻐﻞ ،ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻌﺪﻭ ﻂ ﺑﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﻗﺪ ﺃ ﺧﺮﻫﺎ ﺑﻌﺬﺭ ﺍﻟﻨﺴﻴﺎﻥ ،ﻛﻤﺎ ﺃﺧﺮﻫﺎ ﺑﻌﺬﺭ ﺍﻟﻨﻮﻡ ﰲ ﺳﻔﺮﻩ، ﺍﶈﻴ ِ ﻭﺻﻼﻫﺎ ﺑﻌﺪ ﺍﺳﺘﻴﻘﺎﻇﻪ ،ﻭﺑﻌﺪ ﺫﻛﺮﻩ ِﻟﺘﺘﹶﺄﺳﻰ ﹸﺃ ﻣﺘﻪ ﺑﻪ. ﻑ ﻭﺍﳌﹸﺴﺎﻳﻔﺔ ﻋﻨﺪ ﻭﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻫﺬﺍ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺛﺒﻮﺗﻪ ﺇﳕﺎ ﻫﻮ ﰲ ﺣﺎﻝ ﺍﳋﻮ ِ ﺍﻟﺪﻫﺶ ﻋﻦ ﺗﻌﻘﱡ ِﻞ ﺃﻓﻌﺎ ِﻝ ﺍﻟﺼﻼﺓ ،ﻭﺍﻹﺗﻴﺎﻥ ﺎ ،ﻭﺍﻟﺼﺤﺎﺑ ﹸﺔ ﰲ ﻣﺴﲑﻫﻢ ﺇﱃ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ،ﱂ ﻳﻜﻮﻧﻮﺍ ﻛﺬﻟﻚ ،ﺑﻞ ﻛﺎﻥ ﺣﻜﻤﻬﻢ ﺣﻜ ﻢ ﺃﺳﻔﺎﺭﻫﻢ ﺇﱃ ﺍﻟﻌﺪﻭ ﻗﺒﻞ ﺫﻟﻚ ﻭﺑﻌﺪﻩ ،ﻭﻣﻌﻠﻮ ﻡ ﺃﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺆﺧﺮﻭﻥ ﺍﻟﺼﻼﺓ ﻋﻦ ﻭﻗﺘﻬﺎ ،ﻭﱂ ﺗﻜﻦ ﻗﹸﺮﻳﻈﺔ ﳑﻦ ﳜﺎﻑ ﻓﻮﻢ ،ﻓﺈﻢ ﻛﺎﻧﻮﺍ ﻣﻘﻴﻤﲔ ﺑﺪﺍﺭﻫﻢ ،ﻓﻬﺬﺍ ﻣﻨﺘﻬﻰ ﺃﻗﺪﺍﻡ ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ. ﻓﺼﻞ
ﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺍﺑ ﻦ ﺃ ﻡ ﻭﺃﻋﻄﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺮﺍﻳ ﹶﺔ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺍﺳﺘﺨﻠ ﻣﻜﺘﻮﻡٍ ،ﻭﻧﺎﺯﻝ ﺣﺼﻮﻥ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ،ﻭﺣﺼﺮﻫﻢ ﲬﺴﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔﹰ ،ﻭﻟـﻤﺎ ﺍﺷﺘﺪ ﻋﻠﻴﻬﻢ ﺴِﻠﻤﻮﺍ ﻭﻳﺪﺧﻠﻮﺍ ﺙ ﺧِﺼﺎﻝ :ﺇﻣﺎ ﺃﻥ ﻳ ﺐ ﺑﻦ ﺃﺳﺪ ﺛﻼ ﹶ ﳊﺼﺎﺭ ،ﻋﺮﺽ ﻋﻠﻴﻬﻢ ﺭﺋﻴﺴﻬﻢ ﻛﻌ ﺍِ ﻣﻊ ﳏﻤﺪ ﰲ ﺩﻳﻨﻪ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺫﺭﺍﺭﻳﻬﻢ ،ﻭﳜﺮﺟﻮﺍ ﺇﻟﻴﻪ ﺑﺎﻟﺴﻴﻮﻑ ﻣﺼﻠﺘﺔ ﻳﻨﺎ ِﺟﺰﻭﻧﻪ ﺣﱴ ﻳﻈﻔﺮﻭﺍ ﺑِﻪ ،ﺃﻭ ﻳﻘﺘﻠﻮﺍ ﻋﻦ ﺁﺧﺮﻫﻢ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻬﺠﻤﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑِﻪ ﻭﻳﻜِﺒﺴﻮﻫﻢ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﻷﻢ ﻗﺪ ﺃ ِﻣﻨﻮﺍ ﺃﻥ ﻳﻘﺎﺗِﻠﻮﻫﻢ ﻓﻴﻪ ،ﻓﹶﺄﺑﻮﺍ ﻋﻠﻴﻪ ﺃﻥ ﻳﺠِﻴﺒﻮ ﻩ ﺇﱃ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ،ﻓﺒﻌﺜﻮﺍ ﺇﻟﻴﻪ ﺃﻥ ﺃﺭﺳﻞ ﺇﻟﻴﻨﺎ ﺃﺑﺎ ﻟﹸﺒﺎﺑﺔ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻨﺬﺭ ﻧﺴﺘﺸﲑﻩ ،ﻓﻠﻤﺎ ﺭﺃﻭﻩ، ﻗﺎﻣﻮﺍ ﰲ ﻭﺟﻬﻪ ﻳﺒﻜﻮﻥ ،ﻭﻗﺎﻟﻮﺍ :ﻳﺎ ﺃﺑﺎ ﻟﹸﺒﺎﺑﺔ؛ ﻛﻴﻒ ﺗﺮﻯ ﻟﻨﺎ ﺃﻥ ﻧﱰِﻝ ﻋﻠﻰ ﺣﻜﻢ ﳏﻤﺪ؟ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣١٣/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
٨٠ ﻓﻘﺎﻝ :ﻧﻌﻢ ،ﻭﺃﺷﺎ ﺭ ﺑﻴﺪﻩ ﺇﱃ ﺣﻠﻘﻪ ﻳﻘﻮﻝ :ﺇﻧﻪ ﺍﻟﺬﱠﺑﺢ ،ﰒ ﻋِﻠ ﻢ ﻣِﻦ ﻓﻮﺭﻩ ﺃﻧﻪ ﻗﺪ ﺧﺎﻥ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ،ﻓﻤﻀﻰ ﻋﻠﻰ ﻭﺟﻬﻪ ،ﻭﱂ ﻳﺮﺟ ﻊ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺃﺗﻰ ﺍﳌﺴﺠﺪ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ ،ﻓﺮﺑﻂ ﻧﻔﺴﻪ ﺑﺴﺎ ِﺭﻳﺔ ﺍﳌﺴﺠﺪ ،ﻭﺣﻠﻒ ﺃﻻ ﳛﻠﱠﻪ ﺇﻻ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﺪﻩ ،ﻭﺃﻧﻪ ﻻ ﺏ ﺽ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﺃﺑﺪﺍﹰ ،ﻓﻠﻤﺎ ﺑﻠﻎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺫﻟﻚ ،ﻗﺎﻝ ) :ﺩﻋﻮ ﻩ ﺣﺘﻰ ﻳﺘﻮ ﻳﺪﺧ ﹸﻞ ﺃﺭ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ِﻪ( ﰒ ﺗﺎﺏ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ،ﻭﺣﻠﱠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﺪﻩ ،ﰒ ﺇﻢ ﻧﺰﻟﹸﻮﺍ ﻋﻠﻰ ﺣﻜﻢ ﺭﺳﻮﻝ ﺖ ﺖ ﰲ ﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ﻣﺎ ﻗﺪ ﻋِﻠ ﻤ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻣﺖ ﺇﻟﻴﻪ ﺍﻷﻭﺱ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻗﺪ ﻓﻌﻠ ﻭﻫﻢ ﺣﻠﻔﺎ ُﺀ ﺇﺧﻮﺍﻧﻨﺎ ﺍﳋﺰﺭﺝ ،ﻭﻫﺆﻻﺀ ﻣﻮﺍﻟﻴﻨﺎ ،ﻓﺄﺣ ِ ﺴ ﻦ ﻓﻴﻬﻢ ،ﻓﻘﺎﻝ) :ﺃ ﹶﻻ ﺗﺮﺿ ْﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﺤﻜﹸﻢ ِﻓﻴِﻬ ﻢ ﺭ ﺟ ﹲﻞ ِﻣﻨﻜﹸﻢ(؟ ﻗﺎﻟﻮﺍ :ﺑﻠﻰ .ﻗﺎﻝ) :ﹶﻓﺬﹶﺍ ﻙ ﺇﱃ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﻣﻌﺎﺫ( .ﻗﺎﻟﻮﺍ :ﻗﺪ ﻳ ﺭﺿﻴﻨﺎ ،ﻓﺄﺭﺳ ﹶﻞ ﺇﱃ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﻛﺎﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﱂ ﳜﺮﺝ ﻣﻌﻬﻢ ﳉﹸﺮﺡ ﻛﺎﻥ ﺑﻪ، ﻓﺄﹸ ﺭ ِﻛ ﺐ ﲪﺎﺭﹰﺍ ﻭﺟﺎﺀ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺠﻌﻠﹸﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻪ ﻭﻫﻢ ﹶﻛﻨﻔﺘﺎ ﻩ :ﻳﺎ ﺳ ﻌﺪ؛ ﺃﲨﻞ ﺴ ﻦ ﻓﻴﻬﻢ ،ﻭﻫﻮ ﺤِ ﺇﱃ ﻣﻮﺍﻟﻴﻚ ،ﻓﺄ ﺣﺴِﻦ ﻓﻴﻬﻢ ،ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﺣﻜﱠﻤﻚ ﻓِﻴﻬﻢ ِﻟﺘ ﺳﺎﻛﺖ ﻻ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﺷﻴﺌﺎﹰ ،ﻓﻠﻤﺎ ﺃﻛﺜﺮﻭﺍ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﻟﻘﺪ ﺁﻥ ﻟِﺴﻌﺪ ﺃﻻ ﺗﺄﺧﺬﻩ ﰲ ﺍﻟﻠﱠﻪ ﻚ ﻣﻨﻪ ،ﺭﺟ ﻊ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﻨﻌﻰ ﺇﻟﻴﻬﻢ ﺍﻟﻘﻮﻡ ،ﻓﻠﻤﺎ ﻟﻮﻣ ﹸﺔ ﻻﺋﻢ ،ﻓﻠﻤﺎ ﺳ ِﻤﻌﻮﺍ ﺫِﻟ ﺍﻧﺘﻬﻰ ﺳﻌﺪ ﺇﱃ ﺍﻟﻨ ﱮ ج ،ﻗﺎﻝ ﻟﻠﺼﺤﺎﺑﺔ) :ﻗﹸﻮﻣﻮﺍ ﺇﻟﹶﻰ ﺳﻴﺪﻛﹸﻢ( ﻓﻠﻤﺎ ﺃﻧﺰﻟﹸﻮﻩ ،ﻗﺎﻟﻮﺍ :ﻳﺎ ﺳﻌﺪ؛ ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻗﺪ ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺣﻜﻤﻚ ،ﻗﺎﻝ :ﻭﺣﻜﻤﻰ ﻧﺎِﻓ ﹲﺬ ﻋﻠﻴﻬﻢ؟ .ﻗﺎﻟﻮﺍ :ﻧﻌﻢ. ﻗﺎﻝ :ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ :ﻭﻋﻠﻰ ﻣﻦ ﻫﻬﻨﺎ ﻭﺃﻋﺮﺽ ﺑﻮﺟ ِﻬﻪِ ،ﻭﺃﺷﺎﺭ ﺇﱃ ﻧﺎﺣﻴﺔ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠﻪ ج ﺇﺟﻼ ﹰﻻ ﻟﻪ ﻭﺗﻌﻈﻴﻤﺎﹰ؟ ﻗﺎﻝ) :ﻧﻌﻢ ،ﻭﻋﻠ ﻰ( .ﻗﺎﻝ :ﻓﺈﱏ ﺃﺣﻜﻢ ﻓﻴﻬﻢ ﺖ ﱮ ﺍﻟﺬﱡ ﺭﻳﺔﹸ ،ﻭﺗﻘﺴ ﻢ ﺍﻷﻣﻮﺍﻝﹸ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﻟ ﹶﻘ ﺪ ﺣ ﹶﻜ ﻤ ﺴ ﺃﻥ ﻳﻘﺘﻞ ﺍﻟ ﺮﺟﺎﻝﹸ ،ﻭﺗ )(١ ﻓِﻴ ِﻬ ﻢ ِﺑﺤ ﹾﻜ ِﻢ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﹶﻓ ﻮ ِ ﻕ ﺳﺒ ِﻊ ﺳﻤﺎﻭﺍﺕ( ﻭﺃﺳﻠﻢ ﻣﻨﻬﻢ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻧﻔﺮ ﻗﺒﻞ ﺍﻟﱰﻭﻝ، ﻭﻫﺮﺏ ﻋﻤﺮﻭ ﺑﻦ ﺳ ﻌﺪﻯ ،ﻓﺎﻧﻄﻠﻖ ﻓﻠ ﻢ ﻳﻌﻠﻢ ﺃﻳﻦ ﺫﻫﺐ ،ﻭﻛﺎﻥ ﻗﺪ ﺃﰉ ﺍﻟﺪﺧﻮﻝ ﻣﻌﻬﻢ ﰲ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ،ﻓﻠﻤﺎ ﺣﻜﻢ ﻓﻴﻬﻢ ﺑﺬﻟﻚ ،ﺃﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻘﺘﻞ ﹸﻛﻞﱢ ﻣﻦ ﺟﺮﺕ ﻋﻠﻴﻪ ﺖ ﺃﹸ ِ ﺍﳌﻮﺳﻰ ﻣﻨﻬﻢ ،ﻭﻣﻦ ﱂ ﻳﻨﺒ ﻕ ﰲ ﺳﻮﻕ ﺍﳌﺪﻳﻨﺔ، ﳊ ﻖ ﺑﺎﻟ ﹸﺬﺭﻳﺔ (٢)،ﻓﺤﻔﺮ ﳍﻢ ﺧﻨﺎ ِﺩ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٢٤٠/٢ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻭﻗﺎﺹ ﺍﻟﻠﻴﺜﻲ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٤٠٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٥٨٤ﻭﺍﻟﻨﺴﺎﺋﻲ ) (١٥٥/٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٥٤١ﻋﻦ
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٨١ ﺖ ﺃﻋﻨﺎﻗﻬﻢ ،ﻭﻛﺎﻧﻮﺍ ﻣﺎ ﺑﲔ ﺍﻟﺴﺘﻤﺎﺋﺔ ﺇﱃ ﺍﻟﺴﺒﻌﻤﺎﺋﺔ ،ﻭﱂ ﻳﻘﺘﻞ ﻣِﻦ ﺍﻟﻨﺴﺎﺀ ﺃﺣﺪ ﻭﺿِ ﺮﺑ ﺖ ﻋﻠﻰ ﺭﺃﺱ ﺳﻮﻳﺪ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺭﺣﻰ ،ﻓﻘﺘﻠﺘﻪ ،ﻭﺟﻌﻞ ﺳﻮﻯ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻛﺎﻧﺖ ﻃﹶﺮ ﺣ ﻳﺬﻫﺐ ﻢ ﺇﱃ ﺍﳋﻨﺎﺩﻕ ﺃﺭﺳﺎ ﹰﻻ ﺃﺭﺳﺎﻻﹰ ،ﻓﻘﺎﻟﻮﺍ ﻟﺮﺋﻴﺴﻬﻢ ﻛﻌﺐ ﺑﻦ ﺃﺳﺪ :ﻳﺎ ﻛﻌﺐ؛ ﻣﺎ ﺗﺮﺍﻩ ﻳﺼﻨﻊ ﺑﻨﺎ؟ ﻓﻘﺎﻝ :ﺃﰱ ﻛﻞ ﻣﻮﻃﻦ ﻻ ﺗﻌ ِﻘﻠﹸﻮﻥﹶ؟ ﺃﻣﺎ ﺗﺮﻭﻥ ﺍﻟﺪﺍﻋﻰ ﻻ ﻳﻨﺰﻉ ،ﻭﺍﻟﺬﺍ ِﻫﺐ ﷲ ﺍﻟﻘﺘ ﹸﻞ. ﻣﻨﻜﻢ ﻻ ﻳﺮﺟﻊ ،ﻫﻮ ﻭﺍ ِ ﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺭﻭﺍﻳﺔ ﺑﻦ ﺍﻟﻘﺎﺳﻢ :ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﹸﺃﺑﻰ ﻟِﺴﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﰲ ﺃﻣﺮﻫﻢ: ﺇﻢ ﺃﺣﺪ ﺟﻨﺎ ﺣﻰ ،ﻭﻫﻢ ﺛﻼﺛﹸﻤﺎﹶﺋ ِﺔ ﺩﺍﺭﻉ ،ﻭﺳﺘﻤﺎﺋﺔ ﺣﺎﺳﺮ ،ﻓﻘﺎﻝ :ﻗﺪ ﺁﻥ ﻟﺴﻌﺪ ﺃﻻ ﺗﺄﺧﺬﻩ ﰲ ﺍﻟﻠﱠﻪ ﻟﻮﻣﺔ ﻻﺋﻢ ،ﻭﳌﺎ ﺟﻰﺀ ﲝـﻴ ﻰ ﺑﻦ ﺃﺧﻄﺐ ﺇﱃ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻭﻗﻊ ﺑﺼﺮﻩ ﻋﻠﻴﻪ ،ﻗﺎﻝ: ﺖ ﻧﻔﺴِﻰ ﰲ ﻣﻌﺎﺩﺍﺗﻚ ،ﻭﻟﻜﻦ ﻣ ﻦ ﻳﻐﺎﻟِﺐ ﺍﻟﻠﱠﻪ ﻳﻐﻠﺐ ،ﰒ ﻗﺎﻝ :ﻳﺎ ﺃﻳﻬﺎ ﺃﻣﺎ ﻭﺍﷲ ﻣﺎ ﻟﹸﻤ ﺖ ﻋﻨﻘﹸﻪ. ﺱ ﻗﺪﺭ ﺍﻟﻠﱠﻪ ﻭﻣﻠﺤﻤ ﹲﺔ ﻛﺘﺒﺖ ﻋﻠﻰ ﺑﲎ ﺇﺳﺮﺍﺋﻴﻞ ،ﰒ ﺣﺒﺲ ،ﻓﻀﺮﺑ ﺍﻟﻨﺎﺱ؛ ﻻ ﺑﺄ ﻭﺍﺳﺘﻮﻫﺐ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺍﻟﺰﺑ ﲑ ﺑﻦ ﺑﺎﻃﺎ ﻭﺃﻫﻠ ﻪ ﻭﻣﺎﹶﻟﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻓﻮﻫﺒﻬﻢ ﻟﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ :ﻗﺪ ﻭﻫﺒﻚ ﱃ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻭﻫﺐ ﱃ ﻣﺎﻟﻚ ﻭﺃﻫﻠﻚ ،ﻓﻬﻢ ﻟﻚ. ﺖ ﺇﻻ ﺃﳊﻘﺘﲎ ﺑﺎﻷﺣﺒﺔِ ،ﻓﻀﺮﺏ ﻋﻨﻘﻪ ،ﻭﺃﳊﻘﻪ ﺑﺎﻷﺣﺒﺔ ﻚ ﺑﻴﺪﻯ ﻋﻨﺪﻙ ﻳﺎ ﺛﺎﺑ ﻓﻘﺎﻝ :ﺳﺄﻟﺘ ﺐ ﹸﻛﻞﱢ ﻏﺰﻭﺓ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻓﻬﺬﺍ ﹸﻛﻠﱡ ﻪ ﰲ ﻳﻬﻮﺩ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻧﺖ ﻏﺰﻭﺓ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻋ ِﻘ ﻣﻦ ﺍﻟﻐﺰﻭﺍﺕ ﺍﻟﻜﺒﺎﺭ. ﻓﻐﺰﻭﺓ ﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ﻋﻘﺐ ﺑﺪﺭ ،ﻭﻏﺰﻭﺓ ﺑﲎ ﺍﻟﻨﻀﲑ ﻋﻘﺐ ﻏﺰﻭﺓ ﹸﺃﺣﺪ ،ﻭﻏﺰﻭﺓ ﺑﲎ )(١ ﻗﹸﺮﻳﻈﺔ ﻋﻘﺐ ﺍﳋﻨﺪﻕ. ﻭﺃﻣﺎ ﻳﻬﻮﺩ ﺧﻴﱪ ،ﻓﺴﻴﺄﺗﻰ ﺫﻛﺮ ﻗﺼﺘﻬﻢ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﻓﺼﻞ
ﺻﻠﹾﺤﻪ ،ﻭﺃﻗﺮﻫﻢ ﺾ ﺑﻌﻀﻬﻢ ﻋﻬﺪﻩ ،ﻭ ﻭﻛﺎﻥ ﻫ ﺪﻳﻪ ج ﺃﻧﻪ ﺇﺫﺍ ﺻﺎﱀ ﻗﻮﻣﹰﺎ ﹶﻓﻨ ﹶﻘ ﺍﻟﺒﺎﻗﹸﻮﻥﹶ ،ﻭﺭﺿﻮﺍ ﺑﻪ ،ﻏﺰﺍ ﺍﳉﻤﻴﻊ ،ﻭﺟﻌﻠﻬﻢ ﹸﻛﱠﻠﻬﻢ ﻧﺎﻗﻀﲔ ،ﻛﻤﺎ ﻓﻌﻞ ِﺑﻘﹸﺮﻳﻈﺔ ،ﻭﺍﻟﻨﻀﲑ، ﻭﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ،ﻭﻛﻤﺎ ﻓﻌﻞ ﰲ ﺃﻫﻞ ﻣﻜﺔ ،ﻓﻬﺬﻩ ﺳـﻨﺘﻪ ﰲ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻨﺒﻐﻰ ﺃﻥ =
ﻋﻄﻴﺔ ﺍﻟﻘﺮﻇﻲ ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (١ﺍﻧﻈﺮ ﺧﱪ ﻏﺰﻭﺓ ﺑﲏ ﻗﺮﻳﻈﺔ ﰲ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٤٨ ،٢٣٣/٢ﻭﺍﺑﻦ ﺳﻌﺪ ) (٧٨ ،٧٤/٢ﻭﺍﻟﻄﱪﻱ ).(٥٢/٣
٨٢ ﳊ ﹾﻜ ﻢ ﰲ ﺃﻫﻞ ﺍﻟﺬﱢﻣﺔ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ، ﻯ ﺍﹸ ﻳﺠ ِﺮ ﺿ ﻰ ﺑﻪ، ﺾ ﺍﻟﻌﻬﺪ ﲟﻦ ﻧﻘﻀﻪ ﺧﺎﺻ ﹰﺔ ﺩﻭﻥ ﻣﻦ ﺭ ِ ﺏ ﺍﻟﺸﺎﻓﻌﻰ ﻓﺨﺼﻮﺍ ﻧﻘ ﻭﺧﺎﻟﻔﻬﻢ ﺃﺻﺤﺎ ﻭﺃﻗ ﺮ ﻋﻠﻴﻪ ،ﻭﻓ ﺮﻗﹸﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻥ ﻋﻘﺪ ﺍﻟﺬﱢﻣﺔ ﺃﻗﻮﻯ ﻭﺁﻛﺪ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻮﺿﻮﻋﹰﺎ ﻋﻠﻰ ﺍﻟﺘﺄﺑﻴﺪ، ﻑ ﻋﻘﺪ ﺍﳍﺪﻧﺔ ﻭﺍﻟﺼﻠﺢ. ﲞﻼ ِ ﻭﺍﻷﻭﻟﻮﻥ ﻳﻘﻮﻟﻮﻥ :ﻻ ﹶﻓ ﺮ ﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﻋﻘﺪ ﺍﻟﺬﱢﻣﺔ ﱂ ﻳﻮﺿﻊ ﻟﻠﺘﺄﺑﻴﺪ ،ﺑﻞ ﺑﺸﺮﻁ ﺍﺳﺘﻤﺮﺍﺭﻫﻢ ﻭﺩﻭﺍﻣﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻡ ﻣﺎ ﻓﻴﻪ ،ﻓﻬﻮ ﻛﻌﻘ ِﺪ ﺍﻟﺼﻠﺢ ﺍﻟﺬﻯ ﻭﺿﻊ ﻟﻠﻬﺪﻧﺔ ﺑﺸﺮﻁ ﺖ ﻋﻘ ﺪ ﺍﻟﺼﻠﺢ ﻭﺍﳍﹸﺪﻧﺔ ﺑﻴﻨﻪ ﱮ ج ﱂ ﻳ ﻮﱢﻗ ﺍﻟﺘﺰﺍﻣِﻬﻢ ﺃﺣﻜﺎ ﻡ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺪ ،ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻨ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﳌﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ،ﺑﻞ ﺃﻃﻠﻘﻪ ﻣﺎ ﺩﺍﻣﻮﺍ ﻛﺎﻓﱢﲔ ﻋﻨﻪ ،ﻏ ﲑ ﳏﺎﺭﺑﲔ ﻟﻪ ،ﻓﻜﺎﻧﺖ ﺗِﻠﻚ ﺫﻣﺘﻬﻢ ،ﻏﲑ ﺃﻥ ﺍﳉِﺰﻳ ﹶﺔ ﱂ ﻳﻜﻦ ﻧﺰﻝ ﻓﺮﺿﻬﺎ ﺑﻌﺪ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﻓﺮﺿﻬﺎ ،ﺍﺯﺩﺍﺩ ﺫﻟﻚ ﺇﱃ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺸﺘﺮﻃﺔ ﰲ ﺍﻟﻌﻘﺪ ،ﻭﱂ ﻳﻐﲑ ﺣﻜﻤﻪ ،ﻭﺻﺎﺭ ﻣﻘﺘﻀﺎﻫﺎ ﺍﻟﺘﺄﺑﻴﺪ ،ﻓﺈﺫﺍ ﻧﻘﺾ ﺑﻌﻀﻬﻢ ﺍﻟﻌﻬﺪ ،ﻭﺃﻗﺮﻫﻢ ﺍﻟﺒﺎﻗﹸﻮﻥ ،ﻭﺭﺿﻮﺍ ﺑﺬﻟﻚ ،ﻭﱂ ﻳﻌﻠِﻤﻮﺍ ﺑﻪ ﺍﳌﺴﻠﻤﲔ ،ﺻﺎﺭﻭﺍ ﰲ ﺫﻟﻚ ﻛﻨﻘﺾ ﺃﻫﻞ ﺍﻟﺼﻠﺢ ،ﻭﺃﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺼﻠﺢ ﺳﻮﺍﺀ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻪ ،ﻭﺇﻥ ﺍﻓﺘﺮﻗﺎ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻳﻮﺿ ﺢ ﻫﺬﺍ ﺃﻥ ﺍﳌﻘ ﺮ ﺍﻟﺮﺍﺿﻰ ﺍﻟﺴﺎﻛﺖ ﺇﻥ ﻛﺎﻥ ﺑﺎﻗﻴﹰﺎ ﻋﻠﻰ ﻋﻬﺪﻩ ﻭﺻﻠﺤﻪ ،ﱂ ﳚﺰ ﻗِﺘﺎﻟﹸﻪ ﻭﻻ ﻗﺘﻠﹸﻪ ﰲ ﺍﳌﻮﺿﻌﲔ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺬﻟﻚ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻋﻬﺪﻩ ﻭﺻﻠﺤﻪ ﻕ ﺍﳊﺎ ﹸﻝ ﺑﲔ ﻋﻘﺪ ﺍﳍﹸﺪﻧﺔ ﻭﻋﻘﺪ ﺍﻟﺬﻣﺔ ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﺣﺎﻟﻪ ﺍﻷﻭﱃ ﻗﺒﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺼﻠﺢ ،ﱂ ﻳﻔﺘ ِﺮ ِ ﰲ ﺫﻟﻚ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺣﺎﻟﻪ ﰲ ﻣﻮﺿﻊ ﺩﻭﻥ ﻣﻮﺿﻊ ،ﻫﺬﺍ ﺃﻣﺮ ﻏ ﲑ ﻣﻌﻘﻮﻝ. ﺗﻮﺿﻴﺤﻪ :ﺃﻥ ﲡﺪﺩ ﺃﺧ ِﺬ ﺍﳉﺰﻳ ِﺔ ﻣﻨﻪ ،ﻻ ﻳﻮﺟﺐ ﻟﻪ ﺃﻥ ﻳﻜﻮ ﹸﻥ ﻣﻮﻓﻴﹰﺎ ﺑﻌﻬﺪﻩ ﻣﻊ ﺭﺿﺎﻩ، ﻑ ﻭﳑﺎﻷﺗﻪ ﻭﻣﻮﺍﻃﺄﺗﻪ ﳌﻦ ﻧﻘﺾ ،ﻭﻋﺪﻡ ﺍﳉﺰﻳﺔ ﻳﻮﺟﺐ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﻗﻀﹰﺎ ﻏﺎﺩﺭﹰﺍ ﻏ ﲑ ﻣﻮ ٍ ﺑﻌﻬﺪﻩ ،ﻫﺬﺍ ﺑﻴﻦ ﺍﻻﻣﺘﻨﺎﻉ. ﻓﺎﻷﻗﻮﺍﻝ ﺛﻼﺛﺔ :ﺍﻟﻨﻘﺾ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺳـﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺴﻨﺔ ،ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﰲ ﺍﻟﻜﻔﺎﺭ ،ﻭﻋﺪﻡ ﺍﻟﻨﻘﺾ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ،ﻭﻫﻮ ﺃﺑﻌ ﺪ ﺍﻷﻗﻮﺍ ِﻝ ﻋﻦ ﺍﻟ ﺍﻟﺼﻮﺭﺗﲔ ،ﻭﺍﻷُﻭﱃ ﺃﺻﻮﺎ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﱃ ﺍﻷﻣ ِﺮ ﳌﺎ ﺃﺣﺮﻗﺖ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻣﻮﺍ ﹶﻝ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺸﺎﻡ ﻭﺩﻭﺭﻫﻢ، ﻭﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻓﺘﻴﻨﺎ ﻭ ﱠ ﻕ ﹸﻛﻠﱡﻪ، ﻕ ﺟﺎﻣِﻌﻬﻢ ﺍﻷﻋﻈﻢ ﺣﺘﻰ ﺃﺣﺮﻗﻮﺍ ﻣﻨﺎﺭﺗﻪ ،ﻭﻛﺎﺩ ﻟﻮﻻ ﺩﻓ ﻊ ﺍﻟﻠﱠﻪ ﺃﻥ ﳛﺘ ِﺮ ﻭﺭﺍﻣﻮﺍ ﺇﺣﺮﺍ ﱃ ﻭﻋﻠﻢ ﺑﺬﻟﻚ ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ،ﻭﻭﺍﻃﺆﻭﺍ ﻋﻠﻴﻪ ﻭﺃﻗﺮﻭﻩ ،ﻭﺭﺿﻮﺍ ﺑﻪ ،ﻭﱂ ﻳﻌِﻠﻤﻮﺍ ﻭ ﱠ ﺍﻷﻣﺮ ،ﻓﺎﺳﺘﻔﱴ ﻓﻴﻬﻢ ﻭﱃﱡ ﺍﻷَﻣ ِﺮ ﻣﻦ ﺣﻀﺮﻩ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ،ﻓﺄﹶﻓﺘﻴﻨﺎﻩ ﺑﺎﻧﺘﻘﺎﺽ ﻋﻬﺪ ﻣﻦ ﻓﻌﻞ
٨٣ ﺫﻟﻚ ،ﻭﺃﻋﺎﻥ ﻋﻠﻴﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﺃﻭ ﺭﺿﻰ ﺑﻪ ،ﻭﺃﻗﺮ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﺣﺪﻩ ﺍﻟﻘﺘ ﹸﻞ ﺣﺘﻤﺎﹰ ،ﻻ ﲣﻴﲑ ﻟﻺﻣﺎﻡ ﻓﻴﻪ ،ﻛﺎﻷﺳﲑ ،ﺑﻞ ﺻﺎﺭ ﺍﻟﻘﺘﻞ ﻟﻪ ﺣ ﺪﹰﺍ ،ﻭﺍﻹﺳﻼﻡ ﻻ ﻳﺴﻘﻂ ﺍﻟﻘﺘﻞ ﺇﺫﺍ ﻛﺎﻥ ﺣ ﺪﹰﺍ ﳑﻦ ﻫﻮ ﲢﺖ ﺍﻟﺬﱢﻣﺔ ،ﻣﻠﺘﺰﻣﹰﺎ ﻷﺣﻜﺎﻡ ﺍﻟﻠﱠﻪ ﲞﻼﻑ ﺍﳊﺮﰉ ﺇﺫﺍ ﺃﺳﻠﻢ ،ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻳﻌﺼﻢ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ،ﻭﻻ ﻳ ﹾﻘﺘﻞﹸ ﲟﺎ ﻓﻌﻠﻪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﻓﻬﺬﺍ ﻟﻪ ﺣﻜﻢ ،ﻭﺍﻟﺬﱢﻣﻰ ﺍﻟﻨﺎﻗﺾ ﻟﻠﻌﻬﺪ ﺹ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺇﺫﺍ ﺃﺳﻠﻢ ﻟﻪ ﺣﻜﻢ ﺁﺧﺮ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺫﻛﺮﻧﺎﻩ ﻫﻮ ﺍﻟﺬﻯ ﺗﻘﺘﻀﻴﻪ ﻧﺼﻮ ﻭﺃﹸﺻﻮﻟﻪ ،ﻭﻧﺺ ﻋﻠﻴﻪ ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﱠﻪ ﺭﻭﺣﻪ ،ﻭﺃﻓﱴ ﺑﻪ ﰲ ﻏﲑ ﻣﻮﺿﻊ. ﻓﺼﻞ
ﻭﻛﺎﻥ ﻫ ﺪﻳﻪ ﻭ ﺳﻨﺘﻪ ﺇﺫﺍ ﺻﺎﱀ ﻗﻮﻣﹰﺎ ﻭﻋﺎﻫﺪﻫﻢ ،ﻓﺎﻧﻀﺎﻑ ﺇﻟﻴﻬﻢ ﻋﺪ ﻭ ﻟﻪ ﺳﻮﺍﻫﻢ، ﻓﺪﺧﻠﻮﺍ ﻣﻌﻬﻢ ﰲ ﻋﻘﺪﻫﻢ ،ﻭﺍﻧﻀﺎﻑ ﺇﻟﻴﻪ ﻗﻮﻡ ﺁﺧﺮﻭﻥ ،ﻓﺪﺧﻠﻮﺍ ﻣﻌﻪ ﰲ ﻋﻘﺪﻩ ،ﺻﺎﺭ ﺣﻜﻢ ﻣﻦ ﺣﺎﺭﺏ ﻣﻦ ﺩﺧﻞ ﻣﻌﻪ ﰲ ﻋﻘﺪﻩ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺣﻜﻢ ﻣﻦ ﺣﺎﺭﺑﻪ ،ﻭﺬﺍ ﺍﻟﺴﺒﺐ ﻏﺰﺍ ﺃﻫﻞ ﺖ ﺑﻨﻮ ﺑﻜﺮ ﺑﻦ ﻣﻜﺔ ،ﻓﺈﻧﻪ ﳌﺎ ﺻﺎﳊﻬﻢ ﻋﻠﻰ ﻭﺿﻊ ﺍﳊﺮﺏ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻋﺸ ﺮ ﺳﻨﲔ ،ﺗﻮﺍﺛﺒ ﻭﺍﺋﻞ ،ﻓﺪﺧﻠﺖ ﰲ ﻋﻬﺪ ﻗﺮﻳﺶ ،ﻭﻋﻘﺪﻫﺎ ،ﻭﺗﻮﺍﺛﺒﺖ ﺧﺰﺍﻋﺔ ،ﻓﺪﺧﻠﺖ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺶﰲ ج ﻭﻋﻘﺪﻩ ،ﰒ ﻋﺪﺕ ﺑﻨﻮ ﺑﻜﺮ ﻋﻠﻰ ﺧﺰﺍﻋﺔ ﻓﺒﻴﺘﺘﻬﻢ ،ﻭﻗﺘﻠﺖ ﻣﻨﻬﻢ ،ﻭﺃﻋﺎﻧﺘﻬﻢ ﻗﺮﻳ ﺍﻟﺒﺎﻃﻦ ﺑﺎﻟﺴﻼﺡ ،ﻓﻌ ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺮﻳﺸﹰﺎ ﻧﺎﻗﻀﲔ ﻟﻠﻌﻬﺪ ﺑﺬﻟﻚ ،ﻭﺍﺳﺘﺠﺎﺯ ﻏﺰﻭ ﺑﲎ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﻟِﺘﻌﺪﻳﻬﻢ ﻋﻠﻰ ﺣﻠﻔﺎﺋﻪ ،ﻭﺳﻴﺄﺗﻰ ﺫﻛﺮ ﺍﻟﻘﺼﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﻭﺬﺍ ﺃﻓﱴ ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻐﺰﻭ ﻧﺼﺎﺭﻯ ﺍﳌﺸﺮﻕ ﳌﺎ ﺃﻋﺎﻧﻮﺍ ﻋﺪ ﻭ ﺍﳌﹸﺴﻠﻤﲔ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ،ﻓﺄﻣﺪﻭﻫﻢ ﺑﺎﳌﺎ ِﻝ ﻭﺍﻟﺴﻼﺡ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﱂ ﻳﻐﺰﻭﻧﺎ ﻭﱂ ﻳﺤﺎﺭﺑﻮﻧﺎ ،ﻭﺭﺁﻫﻢ ﺶ ﻋﻬﺪ ﺍﻟﻨﱮ ج ﺑﺈﻋﺎﻧﺘﻬﻢ ﺑﲎ ﺑﻜﺮ ﺍﺑﻦ ﻭﺍﺋﻞ ﻋﻠﻰ ﺑﺬﻟﻚ ﻧﺎﻗﻀﲔ ﻟﻠﻌﻬﺪ ،ﻛﻤﺎ ﻧﻘﻀﺖ ﻗﺮﻳ ﲔ ﻋﻠﻰ ﺣﺮﺏ ﺍﳌﺴﻠﻤﲔ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﺣﺮﺏ ﺣﻠﻔﺎﺋﻪ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﻋﺎﻥ ﺃﻫ ﹸﻞ ﺍﻟﺬﻣﺔ ﺍﳌﺸﺮﻛ ﻓﺼﻞ ﻓﻲ آﻴﻒ آﺎن ج ﻳﻌﺎﻣﻞ رﺳﻞ أﻋﺪاﺋﻪ إذا وﻓﺪوا ﻋﻠﻴﻪ
ﻭﻛﺎﻧﺖ ﺗ ﹾﻘ ﺪﻡ ﻋﻠﻴﻪ ﺭ ﺳ ﹸﻞ ﺃﻋﺪﺍﺋﻪ ،ﻭﻫﻢ ﻋﻠﻰ ﻋﺪﺍﻭﺗﻪ ،ﻓﻼ ﻳﻬﻴﺠﻬﻢ ،ﻭﻻ ﻳﻘﺘﹸﻠﻬﻢ ،ﻭﳌﺎ ﺴﻴِﻠ ﻤ ﹶﺔ ﺍﻟﻜﺬﱠﺍﺏ :ﻭﳘﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﻨﻮﺍﺣﺔ ﻭﺍﺑ ﻦ ﺃﹸﺛﺎﻝ ،ﻗﺎﻝ ﳍﻤﺎ) :ﹶﻓﻤﺎ ﹶﻗ ِﺪ ﻡ ﻋﻠﻴﻪ ﺭﺳﻮﻻ ﻣ ﺗﻘﹸﻮﻻ ِﻥ ﹶﺃﻧﺘﻤﺎ(؟ ﻗﺎﻻ :ﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﻟ ﻮ ﹶﻻ ﹶﺃﻥﱠ ﺍﻟ ﺮﺳ ﹶﻞ ﻻ ﺗ ﹾﻘﺘﻞﹸ
٨٤ ﻀ ﺮﺑﺖ ﹶﺃ ﻋﻨﺎﻗ ﹸﻜﻤﺎ() (١ﻓﺠﺮﺕ ﺳﻨﺘﻪ ﹶﺃﻻﱠ ﻳﻘﺘ ﹶﻞ ﺭﺳﻮ ﹲﻝ. ﹶﻟ ﻭﻛﺎﻥ ﻫﺪﻳﻪ ﺃﻳﻀﹰﺎ ﺃﻻ ﻳﺤﺒﺲ ﺍﻟﺮﺳﻮ ﹶﻝ ﻋﻨﺪﻩ ﺇﺫﺍ ﺍﺧﺘﺎﺭ ﺩِﻳﻨﻪ ،ﻓﻼ ﳝﻨﻌﻪ ﻣِﻦ ﺍﻟﻠﺤﺎﻕ ﺶ ﺇﱃ ﺍﻟﻨﱮ ج ،ﻓﻠﻤﺎ ﺃﺗﻴﺘﻪ ،ﻭﻗﻊ ﺑﻘﻮﻣﻪ ،ﺑﻞ ﻳﺮﺩﻩ ﺇﻟﻴﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺭﺍﻓ ﻊ :ﺑﻌﺜﺘﲎ ﻗﹸﺮﻳ ﺲ ﺑِﺎﻟ ﻌ ﻬﺪِ، ﰲ ﻗﻠﱮ ﺍﻹﺳﻼﻡ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻻ ﺃﺭﺟﻊ ﺇﻟﻴﻬﻢ .ﻓﻘﺎﻝ) :ﺇﱏ ﻻ ﹶﺃﺧِﻴ ﻚ ﺍﹼﻟﺬِﻯ ﻓﻴ ِﻪ ﺍﻵﻥ ،ﻓﺎﺭﺟﻊ().(٢ ﻭﻻ ﺃ ﺣِﺒﺲ ﺍﻟﺒ ﺮﺩ ،ﺍﺭﺟ ﻊ ﺇﻟﻴﻬﻢ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﰲ ﹶﻗ ﹾﻠِﺒ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻭﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﳌﺪﺓ ﺍﻟﱴ ﺷﺮﻁ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﺮ ﺩ ﺇﻟﻴﻬﻢ ﻣﻦ ﺟﺎﺀ ﻣﻨﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎﹰ ،ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ،ﻓﻼ ﻳﺼﻠﹸﺢ ﻫﺬﺍ ..ﺍﻧﺘﻬﻰ. ﻭﰱ ﻗﻮﻟﻪ) :ﻻ ﺃ ﺣِﺒﺲ ﺍﻟﺒﺮﺩ( ﺇﺷﻌﺎﺭ ﺑﺄﻥ ﻫﺬﺍ ﺣﻜﻢ ﳜﺘﺺ ﺑﺎﻟﺮﺳﻞ ﻣﻄﻠﻘﺎﹰ ،ﻭﺃﻣﺎ ﺭﺩﻩ ﳌﻦ ﺟﺎﺀ ﺇﻟﻴﻪ ﻣﻨﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﺎﹰ ،ﻓﻬﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﺸﺮﻁ ،ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻭﺃﻣﺎ ﺍﻟﺮﺳﻞﹸ ،ﻓﻠﻬﻢ ﺣﻜﻢ ﺁﺧﺮ ،ﺃﻻ ﺗﺮﺍﻩ ﱂ ﻳﺘﻌﺮﺽ ﻟﺮﺳﻮﱃ ﻣﺴﻴﻠﻤﺔ ﻭﻗﺪ ﻗﺎﻻ ﻟﻪ ﰲ ﻭﺟﻬﻪ :ﻧﺸﻬﺪ ﺃﻥ ﻣﺴﻴﻠﻤﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ. ﻀﺮ ﻭﻛﺎﻥ ﻣﻦ ﻫﺪﻳﻪ ،ﺃﻥ ﺃﻋﺪﺍﺀﻩ ﺇﺫﺍ ﻋﺎﻫﺪﻭﺍ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻋﻬﺪ ﻻ ﻳ ﳊﺴﻴ ﹶﻞ ﺃﻥ ﻻ ﻳﻘﹶﺎﺗِﻼﻫﻢ ﺑﺎﳌﺴﻠﻤﲔ ﻣﻦ ﻏﲑ ﺭﺿﺎﻩ ،ﺃﻣﻀﺎﻩ ﳍﻢ ،ﻛﻤﺎ ﻋﺎ ﻫﺪﻭﺍ ﺣ ﹶﺬﻳ ﹶﻔ ﹶﺔ ﻭﹶﺃﺑﺎﻩ ﺍ ﹸ ﲔ ﺍﻟﻠﱠﻪ ﺴﺘﻌ ﺼﺮِﻓﺎ ،ﻧﻔِﻰ ﹶﻟﻬﻢ ﺑﻌﻬﺪﻫﻢ ،ﻭﻧ ﻣﻌﻪ ج ،ﻓﺄﻣﻀﻰ ﳍﻢ ﺫﻟﻚ ﻭﻗﺎﻝ ﳍﻤﺎ) :ﺍﻧ ﻋﻠﹶﻴﻬﻢ().(٣ ﻓﺼﻞ
ﻭﺻﺎﱀ ﻗﺮﻳﺸﹰﺎ ﻋﻠﻰ ﻭﺿﻊ ﺍﳊﺮﺏ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻋﺸ ﺮ ﺳﻨﲔ ،ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺟﺎﺀﻩ ﻣﻨﻬﻢ ﻆ ﻋﺎﻣﹰﺎ ﰲ ﻣﺴﻠﻤﹰﺎ ﺭﺩ ﻩ ﺇﻟﻴﻬﻢ ،ﻭ ﻣ ﻦ ﺟﺎ َﺀﻫﻢ ﻣِﻦ ﻋﻨﺪﻩ ﻻ ﻳﺮ ﺩﻭﻧﻪ ﺇﻟﻴﻪ (٤)،ﻭﻛﺎﻥ ﺍﻟﻠﻔ ﹸ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﻓﻨﺴ ﺦ ﺍﻟﻠﱠﻪ ﺫﻟﻚ ﰲ ﺣ ﻖ ﺍﻟﻨﺴﺎﺀ ،ﻭﺃﺑﻘﺎﻩ ﰲ ﺣ ﻖ ﺍﻟﺮﺟﺎﻝ ،ﻭﺃﻣﺮ ﺍﻟﻠﱠﻪ ﻧﺒﻴﻪ ﻭﺍﳌﺆﻣﻨﲔ ﺃﻥ ﳝﺘﺤﻨﻮﺍ ﻣﻦ ﺟﺎﺀﻫﻢ ﻣِﻦ ﺍﻟﻨﺴﺎﺀ ،ﻓﺈﻥ ﻋِﻠﻤﻮﻫﺎ ﻣﺆﻣِﻨﺔﹰ ،ﱂ ﻳﺮﺩﻭﻫﺎ ﺇﱃ ﺍﻟ ﹸﻜﻔﱠﺎﺭ، ﻭﺃﻣﺮﻫﻢ ﺑﺮ ﺩ ﻣﻬﺮﻫﺎ ﺇﻟﻴﻬﻢ ﳌﺎ ﻓﺎﺕ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻣِﻦ ﻣﻨﻔﻌﺔ ﺑﻀﻌﻬﺎ ،ﻭﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٦١ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧٥٨ﻭﺃﲪﺪ ) (٨/٦ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺭﺍﻓﻊ ،ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٨٧ﰲ ﺍﳉﻬﺎﺩ. ) (٤ﺃﺧﺮﺝ ﺣﺪﻳﺚ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﺍﻟﻄﻮﻳﻞ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٥٢/٥
٨٥ ﺐ ﻋﻠﻴﻬﻢ ﺭ ﺩ ﻣﻬ ِﺮ ﺍﳌﻬﺎﺟﺮﺓِ، ﺕ ﺍﻣﺮﺃﺗ ﻪ ﺇﻟﻴﻬﻢ ﻣﻬﺮﻫﺎ ﺇﺫﺍ ﻋﺎﻗﺒﻮﺍ ،ﺑﺄﻥ ﳚ ﻳﺮﺩﻭﺍ ﻋﻠﻰ ﻣﻦ ﺍﺭﺗ ﺪ ِ ﻓﲑﺩﻭﻧﻪ ﺇﱃ ﻣﻦ ﺍﺭﺗﺪﺕ ﺍﻣﺮﺃﺗﻪ ،ﻭﻻ ﻳﺮﺩﻭﺎ ﺇﱃ ﺯﻭﺟﻬﺎ ﺍﳌﺸﺮﻙ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻌِﻘﺎﺏ ،ﻭﻟﻴﺲ ﻣِﻦ ﺍﻟﻌﺬﺍﺏ ﰲ ﺷﻰﺀ ،ﻭﻛﺎﻥ ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺧﺮﻭﺝ ﺍﻟﺒﻀﻊ ﻣِﻦ ﻣﻠﻚ ﺍﻟﺰﻭﺝ ﻣﺘﻘﻮﻡ، ﺝ ﻻ ﲟﻬ ِﺮ ﺍﳌﺜﻞ ،ﻭﺃﻥ ﺃﻧﻜﺤﺔ ﺍﻟﻜﻔﺎﺭ ﳍﺎ ﺣﻜﻢ ﻭﺃﻧﻪ ﻣﺘﻘ ﻮ ﻡ ﺑﺎﳌﺴﻤﻰ ﺍﻟﺬﻯ ﻫﻮ ﻣﺎ ﺃﻧﻔﻖ ﺍﻟﺰﻭ ﺍﻟﺼﺤﺔ ،ﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺒﻄﻼﻥ ،ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﺭ ﺩ ﺍﳌﺴﻠﻤﺔ ﺍﳌﻬﺎﺟﺮﺓ ﺇﱃ ﺍﻟﻜﻔﱠﺎ ِﺭ ﻭﻟﻮ ﺝ ﺍﳌﺮﺃﺓ ﺡ ﺍﻟﻜﺎﻓﺮ ،ﻭﺃﻥ ﺍﳌﺴﻠﻢ ﻟﻪ ﺃﻥ ﻳﺘﺰ ﻭ ﺤﻞﱡ ﳍﺎ ﻧﻜﺎ ﺷﺮﻁ ﺫﻟﻚ ،ﻭﺃﻥ ﺍﳌﺴﻠﻤﺔ ﻻ ﻳ ِ ﲔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺧﺮﻭﺝ ﺑﻀﻌﻬﺎ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﺓ ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻋ ﺪﺗﻬﺎ ،ﻭﺁﺗﺎﻫﺎ ﻣﻬﺮﻫﺎ ،ﻭﰱ ﻫﺬﺍ ﺃﺑ ﺥ ﻧﻜﺎﺣﻬﺎ ﻣﻨﻪ ﺑﺎﳍﺠﺮﺓ ﻭﺍﻹﺳﻼﻡ. ﻣﻠﻚ ﺍﻟﺰﻭﺝ ،ﻭﺍﻧﻔﺴﺎ ِ ﺡ ﺍﳌﺴﻠﻤﺔ ﻋﻠﻰ ﺡ ﺍﳌﺸﺮﻛﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ،ﻛﻤﺎ ﺣﺮﻡ ﻧﻜﺎ ﻭﻓﻴﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﲢﺮ ِﱘ ﻧﻜﺎ ِ ﺍﻟﻜﺎﻓﺮ. )(١ ﻭﻫﺬﻩ ﺃﺣﻜﺎ ﻡ ﺍﺳﺘﻔﻴﺪﺕ ﻣﻦ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ،ﻭﺑﻌﻀﻬﺎ ﳎﻤﻊ ﻋﻠﻴﻪ ،ﻭﺑﻌﻀﻬﺎ ﳐﺘﻠﻒ ﻁ ﺍﻟﺬﻯ ﻭﻗﻊ ﺑﲔ ﺍﻟﻨﱮ ج ﻭﺑﲔ ﺠ ﹲﺔ ﺍﻟﺒﺘﺔ ،ﻓﺈﻥ ﺍﻟﺸﺮ ﹶ ﻓﻴﻪ ،ﻭﻟﻴﺲ ﻣﻊ ﻣﻦ ﺍﺩﻋﻰ ﻧﺴﺨﻬﺎ ﺣ ﺍﻟﻜﻔﺎﺭ ﰲ ﺭ ﺩ ﻣﻦ ﺟﺎﺀﻩ ﻣﺴﻠﻤﹰﺎ ﺇﻟﻴﻬﻢ ،ﺇﻥ ﻛﺎﻥ ﳐﺘﺼﹰﺎ ﺑﺎﻟﺮﺟﺎﻝ ،ﱂ ﺗﺪﺧﻞ ﺍﻟﻨﺴﺎﺀ ﻓﻴﻪ، ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﻣﹰﺎ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﺼﺺ ﻣﻨﻪ ﺭ ﺩ ﺍﻟﻨﺴﺎﺀ ﻭﺎﻫﻢ ﻋﻦ ﺭﺩﻫﻦ ،ﻭﺃﻣﺮﻫﻢ ِﺑ ﺮ ﺩ ﻣﻬﻮﺭِﻫﻦ ،ﻭﺃﻥ ﻳﺮﺩﻭﺍ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﻦ ﺍﺭﺗﺪﺕ ﺍﻣﺮﺃﺗﻪ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻬ ﺮ ﺍﻟﺬﻯ ﺃﻋﻄﺎﻫﺎ ،ﰒ ﺃﺧﱪ ﺃﻥ ﺫﻟﻚ ﺣﻜﻤﻪ ﺍﻟﺬﻯ ﳛ ﹸﻜ ﻢ ﺑﻪ ﺑﲔ ﻋﺒﺎﺩﻩ ،ﻭﺃﻧﻪ ﺻﺎﺩﺭ ﻋﻦ ﻋﻠﻤﻪ ﻭﺣِﻜﻤﺘﻪ ،ﻭﱂ ﻳﺄﺕ ﻋﻨﻪ ﻣﺎ ﻳﻨﺎﰱ ﻫﺬﺍ ﺍﳊﻜﻢ ،ﻭﻳﻜﻮ ﹸﻥ ﺑﻌﺪﻩ ﺣﱴ ﻳﻜﻮﻥ ﻧﺎﺳﺨﹰﺎ. وﻟﻤﺎ ﺻﺎﻟﺤﻬﻢ ﻋﻠﻰ ر ﱢد اﻟﺮﺟﺎلِ ،آﺎن ﻳُﻤﻜﱢﻨﻬﻢ أن ﻳﺄﺧﺬوا ﻣَﻦ أﺗﻰ إﻟﻴﻪ ﻣﻨﻬﻢ ،وﻻ ُﻳ ْﻜ ِﺮ ُه ُﻪ ﻋﻠﻰ اﻟﻌﻮد ،وﻻ ﻳﺄﻣﺮﻩ ﺑﻪ ،وآﺎن إذا ﻗﺘﻞ ﻣﻨﻬﻢ ،أو أﺧﺬ ﻣﺎﻻً ،وﻗﺪ ﻓﺼﻞ ﻋﻦ ﻳﺪﻩ ،وﻟﻤﺎ ﻳﻠﺤﻖ ﺑﻬﻢ ،ﻟﻢ ُﻳ ْﻨ ِﻜ ْﺮ ﻋﻠﻴﻪ ذﻟﻚ ،وﻟﻢ ﻳﻀﻤﻨﻪ ﻟﻬﻢ ،ﻷﻧﻪ ﻟﻴﺲ ﺗﺤﺖ ن ﻋﻠﻰ ﺾ ﻋﻘ ُﺪ اﻟﺼﻠﺢ اﻷﻣﺎ َ ﻗﻬﺮﻩ ،وﻻ ﻓﻲ ﻗﺒﻀﺘﻪ ،وﻻ أﻣﺮَﻩ ﺑﺬﻟﻚ ،وﻟﻢ ﻳﻘﺘ ِ ﻦ ﻟﺒﻨﻰ ﺿ ِﻤ َ اﻟﻨﻔﻮس واﻷﻣﻮال إﻻ ﻋﻤﻦ هﻮ ﺗﺤﺖ ﻗﻬﺮﻩ ،وﻓﻰ ﻗﺒﻀﺘﻪ ،آﻤﺎ َ )(٢ ﺟ َﺬ ْﻳ َﻤ َﺔ ﻣﺎ أﺗﻠﻔﻪ ﻋﻠﻴﻬﻢ ﺧﺎﻟ ٌﺪ ﻣِﻦ ﻧﻔﻮﺳﻬﻢ وأﻣﻮاﻟﻬﻢ ،وأﻧﻜﺮﻩ ،وﺗﺒﺮأ ﻣﻨﻪ .وﻟﻤﺎ ُ ) (١ﻭﳘﺎ ﺍﻟﻌﺎﺷﺮﺓ ﻭﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٦ ،٤٥/٨ﰲ ﺍﳌﻐﺎﺯﻱ.
٨٦ آﺎن إﺻﺎﺑُﺘﻪ ﻟﻬﻢ ﻋﻦ ﻧﻮع ﺷُﺒﻬﺔ ،إ ْذ ﻟﻢ ﻳﻘﻮﻟُﻮا :أﺳﻠﻤﻨﺎ ،وإﻧﻤﺎ ﻗﺎﻟﻮا :ﺻﺒﺄﻧَﺎ ،ﻓﻠﻢ ﺿﻤِﻨﻬﻢ ﺑﻨﺼﻒ دﻳﺎﺗِﻬﻢ ﻷﺟﻞ اﻟﺘﺄوﻳﻞ واﻟﺸﺒﻬﺔ ،وأﺟﺮاهﻢ ﻦ إﺳﻼﻣًﺎ ﺻﺮﻳﺤﺎًَ ، َﻳ ُﻜ ْ )(١ ﻓﻲ ذﻟﻚ ﻣﺠﺮى أهﻞ اﻟﻜﺘﺎب اﻟﺬﻳﻦ ﻗﺪ ﻋﺼﻤُﻮا ﻧﻔﻮﺳَﻬﻢ وأﻣﻮاﻟﻬﻢ ﺑﻌﻘ ِﺪ اﻟﺬﻣﺔ ﺼﺮَهﻢ ﻋَﻠﻰ ﻣَﻦ ﺣﺎرﺑﻬﻢ وﻟﻢ ﻳﺪﺧﻠﻮا ﻓﻲ اﻹﺳﻼم ،وﻟﻢ ﻳﻘﺘﺾ ﻋﻬ ُﺪ اﻟﺼﻠﺢ أن ﻳﻨ ُ ﻣﻤﻦ ﻟﻴﺲ ﻓﻲ ﻗﺒﻀﺔ اﻟﻨﺒﻰ ج وﺗﺤﺖ ﻗﻬﺮﻩ ،ﻓﻜﺎن ﻓﻲ هﺬا دﻟﻴﻞ ﻋﻠﻰ أن ﻦ إذا ﻏﺰاهُﻢ ﻗﻮم ﻟﻴﺴﻮا ﺗﺤﺖ ﻗﻬﺮ اﻹﻣﺎم وﻓﻰ ﻳﺪﻩ ،وإن آﺎﻧﻮا ﻣﻦ اﻟﻤﻌَﺎ َهﺪِﻳ َ ﺐ ﻋﻠﻰ اﻹﻣﺎم ردﱡهﻢ ﻋﻨﻬﻢ ،وﻻ ﻣﻨﻌُﻬﻢ ﻣﻦ ذﻟﻚ ،وﻻ ﺠ ُ اﻟﻤﺴﻠﻤﻴﻦ أﻧﻪ ﻻ ﻳ ِ ن ﻣﺎ أﺗﻠﻔﻮﻩ ﻋﻠﻴﻬﻢ. ﺿﻤﺎ ُ
ﻭﺃﺧ ﹸﺬ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺘﻌﻠﻘ ِﺔ ﺑﺎﳊﺮﺏ ،ﻭﻣﺼﺎﱀ ﺍﻹﺳﻼﻡ ،ﻭﺃﻫﻠِﻪ ،ﻭﺃﻣﺮﻩ ،ﻭﺃﻣﻮ ِﺭ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺳﲑﻩ ،ﻭﻣﻐﺎﺯﻳﻪ ﺃﻭﱃ ﻣﻦ ﺃﺧﺬﻫﺎ ﻣﻦ ﺁﺭﺍﺀ ﺍﻟﺮﺟﺎﻝ ،ﻓﻬﺬﺍ ﻟﻮﻥ، ﻭﺗﻠﻚ ﻟﻮﻥ .ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
ﺖ ﺠِﻠﻴﻬ ﻢ ﻣﻨﻬﺎ ،ﻭﹶﻟ ﻬ ﻢ ﻣﺎ ﲪﹶﻠ ﱀ ﺃﻫ ﹶﻞ ﺧﻴ ﱪ ﳌﺎ ﻇﻬﺮ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳ ﻭﻛﺬﻟﻚ ﺻﺎ ﹶ ﳊ ﹾﻠ ﹶﻘﺔﹸ ،ﻭﻫﻰ ﺍﻟﺴﻼﺡ .ﻭﺍﺷﺘﺮﻁ ﰲ ﻋﻘﺪ ِﺭﻛﹶﺎﺑﻬﻢ ،ﻭﻟﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﻔﺮﺍ ُﺀ ﻭﺍﻟﺒﻴﻀﺎﺀُ ،ﻭﺍ ﹶ ﺍﻟﺼﻠﺢ ﺃﻻ ﻳﻜﺘﻤﻮﺍ ﻭﻻ ﻳﻐﻴﺒﻮﺍ ﺷﻴﺌﺎﹰ ،ﻓﺈﻥ ﻓﻌﻠﹸﻮﺍ ،ﻓﻼ ﺫِﻣﺔ ﳍﻢ ،ﻭﻻ ﻋﻬﺪ ،ﻓﻐﻴﺒﻮﺍ ﻣﺴﻜﹰﺎ ﻓﻴﻪ ﻣﺎﻝ ﻭﺣِﻠ ﻰ ِﻟﺤـﻴ ﻰ ﺑ ِﻦ ﹶﺃ ﺧﻄﹶﺐ ﻛﺎﻥ ﺍﺣﺘﻤﻠﻪ ﻣﻌﻪ ﺇﱃ ﺧﻴﱪ ﺣﲔ ﺃﹸﺟﻠﻴﺖ ﺍﻟﻨﻀﲑ ،ﻓﻘﺎﻝ ﺴﻚ ﺣﻴﻰ ﺍﱠﻟﺬِﻯ ﺟﺎ َﺀ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻌﻢ ﺣـﻴ ﻰ ﺍﺑ ِﻦ ﺃﹶﺧﻄﺐ ،ﻭﺍﲰﻪ ﺳﻌﻴ ﹸﺔ) :ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﻣ ﺑ ِﻪ ِﻣ ﻦ ﺍﻟﻨﻀﲑ(؟ ﻓﻘﺎﻝ :ﺃﺫﻫﺒﺘﻪ ﺍﻟﻨﻔﻘﺎﺕ ﻭﺍﳊﺮﻭﺏ ،ﻓﻘﺎﻝ: ﻚ( .ﻭﻗﺪ ﻛﺎﻥ ﺣﻴﻰ ﻗﹸِﺘ ﹶﻞ ﻣﻊ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻟـﻤﺎ )ﺍﻟ ﻌ ﻬﺪ ﹶﻗﺮِﻳﺐ ،ﻭﺍﳌﹶﺎ ﹸﻝ ﹶﺃ ﹾﻛﹶﺜﺮِ ﻣ ﻦ ﺫِﻟ ﺴﻪ ﺑﻌﺬﺍﺏ ،ﻓﻘﺎﻝ) :ﹶﻗ ﺪ ﺩﺧﻞ ﻣﻌﻬﻢ ،ﻓﺪﻓﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻤﻪ ﺇﱃ ﺍﻟﺰﺑﲑ ﻟﻴﺴﺘ ِﻘﺮﻩ ،ﹶﻓ ﻤ ﳋ ِﺮﺑﺔﹶ ،ﻓﻘﺘ ﹶﻞ ﻑ ﰲ ﺧﺮﺑ ٍﺔ ﻫﻬﻨﺎ .ﻓﺬﻫﺒﻮﺍ ﻓﻄﺎﻓﹸﻮﺍ ،ﻓﻮﺟﺪﻭﺍ ﺍﳌﹶﺴﻚ ﰲ ﺍ ﹶ ﺭﹶﺃﻳﺖ ﺣﻴﻴﹰﺎ ﻳﻄﹸﻮ ﳊ ﹶﻘﻴﻖِ ،ﻭﺃﺣﺪﳘﺎ ﺯﻭﺝ ﺻﻔﻴﺔ ﺑﻨﺖ ﺣـﻴ ﻰ ﺑﻦ ﺃﺧﻄﺐ ،ﻭﺳﱮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﺑﲎ ﺃﰉ ﺍ ﹸ ﺚ ﺍﻟﱠﺬﻯ ﻧ ﹶﻜﺜﹸﻮﺍ ،ﻭﺃﺭﺍ ﺩ ﺃﻥ ﻳﺠﻠﻴﻬﻢ ﻣِﻦ ﺧﻴﱪ، ﻧﺴﺎﺀﻫﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ،ﻭﻗﺴﻢ ﺃﻣﻮﺍﳍﻢ ﺑﺎﻟﻨ ﹾﻜ ِ ﺤﻬﺎ ﻭﻧﻘﻮ ﻡ ﻋﻠﻴﻬﺎ ،ﻓﻨﺤ ﻦ ﺃﻋﻠ ﻢ ﺎ ﻣﻨﻜﻢ ،ﻭﱂ ﻓﻘﺎﻟﻮﺍ :ﺩﻋﻨﺎ ﻧﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﻧﺼِﻠ ﻳﻜﻦ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻻ ﻷﺻﺤﺎﺑﻪ ﻏِﻠﻤﺎﻥ ﻳﻜﻔﻮﻢ ﻣﺆﻧﺘﻬﺎ ،ﻓﺪﻓﻌﻬﺎ ﺇﻟﻴﻬﻢ ﻋﻠﻰ ﺃﻥ ) (١ﺃﺧﺮﺝ ﺃﲪﺪ )١٨٠/٢ﻭ ١٨٣ﻭ ٢١٥ﻭ (٢٢٤ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٤١٣
٨٧ ﺸ ﹾﻄﺮ ،ﻭ ﻋﻠﹶﻰ ﺸ ﹾﻄ ﺮ ِﻣ ﻦ ﹸﻛﻞﱢ ﺷﻰ ٍﺀ ﳜﺮﺝ ﻣﻨﻬﺎ ِﻣ ﻦ ﹶﺛ ﻤ ٍﺮ ﹶﺃ ﻭ ﺯ ﺭﻉٍ ،ﻭﹶﻟﻬﻢ ﺍﻟ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﱠﻠﻪ ج ﺍﻟ )(١ ﹶﺃ ﹾﻥ ﻳ ِﻘ ﺮﻫﻢ ﻓِﻴﻬﺎ ﻣﺎ ﺷﺎﺀ. ﻭﱂ ﻳﻌﻤﻬﻢ ﺑﺎﻟﻘﺘﻞ ﻛﻤﺎ ﻋ ﻢ ﻗﹸﺮﻳﻈﺔ ﻻﺷﺘﺮﺍﻙ ﺃﻭﻟﺌﻚ ﰲ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ،ﻭﺃﻣﺎ ﻫﺆﻻﺀ ﻓﺎﻟﺬﻳﻦ ﻋِﻠﻤﻮﺍ ﺑﺎﳌﹶﺴﻚ ﻭﻏﻴﺒﻮﻩ ،ﻭﺷﺮﻃﻮﺍ ﻟﻪ ﺇﻥ ﻇﻬﺮ ،ﻓﻼ ﺫِﻣﺔ ﳍﻢ ﻭﻻ ﻋﻬﺪ ،ﻓﺈﻧﻪ ﻗﺘﻠﹶﻬﻢ ﺑﺸﺮﻃﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﻭﱂ ﻳﺘﻌ ﺪ ﺫﻟﻚ ﺇﱃ ﺳﺎﺋﺮ ﺃﻫ ِﻞ ﺧﻴﱪ ،ﻓﺈﻧﻪ ﻣﻌﻠﻮﻡ ﻗﻄﻌﹰﺎ ﺃﻥ ﲨﻴﻌﻬﻢ ﱂ ﻳﻌﻠﻤﻮﺍ ﲟﺴﻚ ﺣـﻴﻰ ،ﻭﺃﻧﻪ ﻣﺪﻓﻮﻥ ﰲ ﺧ ِﺮﺑﺔٍ ،ﻓﻬﺬﺍ ﻧﻈ ﲑ ﺍﻟﺬﱢﻣ ﻰ ﻭﺍﳌﻌﺎ ﻫ ِﺪ ﺇﺫﺍ ﻧﻘﺾ ﺺ ﺑﻪ. ﺍﻟﻌﻬﺪ ،ﻭﱂ ﻳﻤﺎﻟِﺜﻪ ﻋﻠﻴﻪ ﻏﲑﻩ ،ﻓﺈﻥ ﺣﻜﻢ ﺍﻟﻨﻘﺾ ﳐﺘ ﺽ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﺩﻟﻴﻞ ﻇﺎﻫﺮ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﳌﺴﺎﻗﺎﺓ ﻭﺍﳌﺰﺍﺭﻋﺔ، ﰒ ﰲ ﺩﻓﻌﻪ ﺇﻟﻴﻬﻢ ﺍﻷﺭ ﻼ ﻻ ﺃﺛﺮ ﻟﻪ ﺍﻟﺒﺘﺔ ،ﻓﺤﻜﻢ ﺍﻟﺸﻰﺀ ﺣﻜﻢ ﻧﻈﲑﻩ ،ﻓﹶـﺒﹶﻠ ﺪ ﺷﺠﺮﻫﻢ ﺍﻷﻋﻨﺎﺏ ﻭﻛﻮﻥ ﺍﻟﺸﺠﺮ ﳔ ﹰ ﻭﺍﻟﺘﲔ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﰲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ،ﺣﻜﻤﻪ ﺣﻜﻢ ﺑﻠﺪ ﺷﺠ ﺮ ﻫ ﻢ ﺍﻟﻨﺨﻞ ﺳﻮﺍﺀ، ﻭﻻ ﻓﺮﻕ. ﺏ ﺍﻷﺭﺽِ ،ﻓﺈ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﰱ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﻛﻮ ﹸﻥ ﺍﻟﺒﺬﺭ ﻣﻦ ﺭ ج ﺻﺎﳊﻬﻢ ﻋﻦ ﺍﻟﺸﻄﺮ ،ﻭﱂ ﻳ ﻌﻄِﻬﻢ ﺑﺬﺭﹰﺍ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻛﺎﻥ ﻳﺮ ِﺳﻞﹸ ﺇﻟﻴﻬﻢ ِﺑﺒِﺬﺭ ،ﻭﻫﺬﺍ ﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺇﻧﻪ ﻟﻮ ﻗِﻴﻞ ﺑﺎﺷﺘﺮﺍﻁ ﻛﻮﻧﻪ ﻣِﻦ ﺍﻟﻌﺎﻣﻞ، ﻣﻘﻄﻮﻉ ﺑﻪ ﻣِﻦ ﺳِﲑﺗﻪ ،ﺣﱴ ﻗﺎﻝ ﺑﻌ ﺏ ﺍﻷﺭﺽ ،ﳌﻮﺍﻓﻘﺘﻪ ِﻟﺴـﻨﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟﻜﺎﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎﺷﺘﺮﺍﻁ ﻛﻮﻧِﻪ ﻣﻦ ﺭ ﰲ ﺃﻫﻞ ﺧﻴﱪ. ﺏ ﺍﻷﺭﺽ ،ﻭﻻ ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ،ﻭﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣِﻦ ﺭ ﻼ ﺏ ﺍﻷﺭﺽ ،ﻟﻴﺲ ﻣﻌﻬﻢ ﺣﺠ ﹲﺔ ﺃﺻ ﹰ ﺺ ﺑﻪ ﺃﺣﺪﳘﺎ ،ﻭﺍﻟﺬﻳﻦ ﺷﺮﻃﹸﻮﻩ ﻣﻦ ﺭ ﻳﺸﺘﺮﻁ ﺃﻥ ﳜﺘ ﺱ ﺃﻛﺜ ﺮ ﻣﻦ ﻗﻴﺎﺳﻬﻢ ﺍﳌﺰﺍﺭﻋﺔ ﻋﻠﻰ ﺍﳌﹸﻀﺎﺭﺑﺔ ،ﻗﺎﻟﻮﺍ :ﻛﻤﺎ ﻳﺸﺘﺮﻁ ﰲ ﺍﳌﻀﺎﺭﺑﺔ ﺃﻥ ﻳﻜﻮﻥ ﺭﺃ ﺍﳌﺎ ِﻝ ﻣِﻦ ﺍﳌﺎﻟﻚ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﻣﻦ ﺍﳌﻀﺎﺭﺏ ،ﻓﻬﻜﺬﺍ ﰲ ﺍﳌﺰﺍﺭﻋﺔ ،ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﺴﺎﻗﺎﺓ ﻳﻜﻮﻥ ﺱ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠ ﹰﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺸﺠ ﺮ ﻣِﻦ ﺃﺣﺪﳘﺎ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻵﺧﺮ ،ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎ ﺏ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠ ﹰﺔ ﳍﻢ ،ﻓﺈﻥ ﰲ ﺍﳌﻀﺎﺭﺑﺔ ﻳﻌﻮ ﺩ ﺭﺃ ﺱ ﺍﳌﺎﻝ ﺇﱃ ﺍﳌﺎﻟﻚ ،ﻭﻳﻘﺘﺴﻤﺎﻥ ﺃﻗﺮ ﺠﺮﻭﺍ ﺍﻟِﺒ ﹾﺬ ﺭ ﳎﺮﻯ ﺭﺃﺱ ﺍﳌﺎﻝ، ﺍﻟﺒﺎﻗﻰ ،ﻭﻟﻮ ﺷﺮﻁ ﺫﻟﻚ ﰲ ﺍﳌﺰﺍﺭﻋﺔ ،ﻓﺴﺪﺕ ﻋﻨﺪﻫﻢ ،ﻓﻠﻢ ﻳ ﺑﻞ ﺃﺟﺮ ﻭ ﻩ ﳎﺮﻯ ﺳﺎﺋﺮ ﺍﻟﺒﻘﻞ ،ﻓﺒﻄﻞ ﺇﳊﺎﻕ ﺍﳌﺰﺍﺭﻋﺔ ﺑﺎﳌﻀﺎﺭﺑﺔ ﻋﻠﻰ ﺃﺻﻠﻬﻢ. ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٠٠٦ﰲ ﺍﳋﺮﺍﺝ.
٨٨ ﻉ ﻻ ﻳﺘﻜﻮﻥ ﻭﻳﻨﻤﻮ ﺑﻪ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺒﺬﺭ ﺟﺎ ٍﺭ ﳎﺮﻯ ﺍﳌﺎﺀ ،ﻭﳎﺮﻯ ﺍﳌﻨﺎﻓﻊ ،ﻓﺈﻥ ﺍﻟﺰﺭ ﻉ ﻣِﻦ ﺕ ﰲ ﺍﻷﺭﺽ ،ﻭﻳﻨﺸﻰﺀ ﺍﻟﻠﱠﻪ ﺍﻟﺰﺭ ﻭﺣﺪﻩ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺴﻘﻰ ﻭﺍﻟﻌﻤﻞِ ،ﻭﺍﻟﺒِﺬ ﺭ ﳝﻮ ﺲ ﻭﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﻌﻤﻞ ،ﻓﺤﻜﻢ ﺍﻟﺒﺬ ِﺭ ﺣﻜ ﻢ ﺃﺟﺰﺍﺀ ﺃﹸﺧﺮ ﺗﻜﻮﻥ ﻣﻌﻪ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺮﻳﺢ ،ﻭﺍﻟﺸﻤ ِ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻷﺭﺽ ﻧﻈ ﲑ ﺭﺃﺱ ﺍﳌﺎﻝ ﰲ ﺍﻟﻘِﺮﺍﺽ ،ﻭﻗﺪ ﺩﻓﻌﻬﺎ ﻣﺎﻟﻜﹸﻬﺎ ﺇﱃ ﺍﳌﹸﺰﺍﺭﻉ، ﻭﺑِﺬﺭﻫﺎ ﻭﺣﺮﹸﺛﻬﺎ ﻭﺳﻘﻴﻬﺎ ﻧﻈ ﲑ ﻋﻤﻞ ﺍﳌﻀﺎﺭﺏ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺰﺍﺭﻉ ﺃﻭﱃ ﺏ ﺍﻷﺭﺽ ﺗﺸﺒﻴﻬﹰﺎ ﻟﻪ ﺑﺎﳌﻀﺎﺭﺏ ،ﻓﺎﻟﺬﻯ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴـﻨﺔ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺑﺎﻟﺒِﺬﺭ ﻣِﻦ ﺭ ﺍﳌﻮﺍﻓﻖ ﻟﻘﻴﺎﺱ ﺍﻟﺸﺮﻉ ﻭﺃﹸﺻﻮﻟﻪ. ﻭﰱ ﺍﻟﻘﺼ ِﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﻋﻘ ِﺪ ﺍﳍﹸﺪﻧﺔ ﻣﻄﻠﻘﹰﺎ ﻣِﻦ ﻏﲑ ﺗﻮﻗﻴﺖ ،ﺑﻞ ﻣﺎ ﺷﺎﺀ ﺍﻹﻣﺎﻡ، ﺺ ﻋﻠﻴﻪ ﺏ ﺟﻮﺍﺯﻩ ﻭﺻﺤﺘﻪ ،ﻭﻗﺪ ﻧ ﻭﱂ ﳚﻰﺀ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻳﻨﺴﺦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺒﺘﺔ ،ﻓﺎﻟﺼﻮﺍ ﺾ ﺇﻟﻴﻬﻢ ﻭﻳﺤﺎﺭﻢ ﺍﻟﺸﺎﻓﻌ ﻰ ﰲ ﺭِﻭﺍﻳﺔ ﺍﳌﺰﱏ ،ﻭﻧﺺ ﻋﻠﻴﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ،ﻭﻟﻜﻦ ﻻ ﻳﻨﻬ ﺣﱴ ﻳ ﻌِﻠ ﻤﻬ ﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ﻟﻴﺴﺘﻮﻭﺍ ﻫ ﻢ ﻭﻫ ﻮ ﰲ ﺍﻟﻌﻠﻢ ﺑﻨﻘﺾ ﺍﻟﻌﻬﺪ. ﻭﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﻌﺰﻳ ِﺮ ﺍﳌﺘﻬﻢ ﺑﺎﻟ ﻌﻘﹸﻮﺑﺔ ،ﻭﺃﻥ ﺫﻟﻚ ﻣِﻦ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ، ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺃﻥ ﻳﺪﻝﱠ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﻜﱰ ﺑﻄﺮﻳﻖ ﻕ ﺍﻷﺣﻜﺎﻡ ﺭﲪﺔ ﺴﻦِ ﻟﻸُ ﻣ ِﺔ ﻋﻘﻮﺑ ﹶﺔ ﺍﳌﺘﻬﻤﲔ ،ﻭﻳﻮ ﺳ ﻊ ﳍﻢ ﻃﹸﺮ ﺍﻟﻮﺣﻰ ،ﻭﻟﻜﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳ ﻢ ،ﻭﺗﻴﺴﲑﹰﺍ ﳍﻢ. ﻭﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻟﻘﺮﺍﺋﻦ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺻِﺤ ِﺔ ﺍﻟﺪﻋﻮﻯ ﻭﻓﺴﺎﺩﻫﺎ، ﻚ(. ﺴ ﻌﻴ ﹶﺔ ﳌﺎ ﺍﺩﻋﻰ ﻧﻔﺎ ﺩ ﺍﳌﺎﻝ) :ﺍﻟ ﻌ ﻬﺪ ﹶﻗﺮِﻳﺐ ،ﻭﺍﳌﹶﺎ ﹸﻝ ﹶﺃ ﹾﻛﹶﺜﺮِ ﻣ ﻦ ﹶﺫِﻟ ﻟﻘﻮﻟﻪ ج ِﻟ ِ ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﻧﱮ ﺍﻟﻠﱠﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﰲ ﺍﺳﺘﺪﻻﻟﻪ ﺑﺎﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺗﻌﻴﲔ ﺃﻡ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻯ ﺫﻫﺐ ﺑﻪ ﺍﻟﺬﺋﺐ ،ﻭﺍ ﺩﻋﺖ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳌﺮﺃﺗﲔ ﺃﻧﻪ ﺍﺑﻨﻬﺎ ،ﻭﺍﺧﺘﺼﻤﺘﺎ ﰲ ﺍﻵﺧﺮ، ﻓﻘﻀﻰ ﺑﻪ ﺩﺍﻭﺩ ﻟﻠﻜﱪﻯ ،ﻓﺨﺮﺟﺘﺎ ﺇﱃ ﺳﻠﻴﻤﺎﻥ ،ﻓﻘﺎﻝ :ﺑِﻢ ﹶﻗﻀﻰ ﺑﻴﻨ ﹸﻜﻤﺎ ﻧِﺒ ﻰ ﺍﻟﻠﱠﻪ؟ ﻓﺄﺧﱪﺗﺎﻩ .ﻓﻘﺎﻝ :ﺍﺋﺘﻮﱏ ﺑﺎﻟﺴﻜﲔ ﺃﺷﻘﻪ ﺑﻴﻨﻜﻤﺎ ،ﻓﻘﺎﻟﺖ ﺍﻟﺼﻐﺮﻯ :ﻻ ﺗﻔﻌ ﹾﻞ ﺭﲪﻚ ﺍﻟﻠﱠﻪ، ﻫﻮ ﺍﺑﻨﻬﺎ ،ﻓﻘﻀﻰ ﺑﻪ ﻟﻠﺼﻐﺮﻯ) (١ﻓﺎﺳﺘﺪﻝ ﺑﻘﺮﻳﻨ ِﺔ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺃﻓﺔ ﺍﻟﱴ ﰲ ﻗﻠﺒﻬﺎ ،ﻭﻋﺪﻡ ﲰﺎﺣﺘﻬﺎ ﺑﻘﺘﻠﻪ ﻭﲰﺎﺣﺔ ﺍﻷﺧﺮﻯ ﺑﺬﻟﻚ ،ﻟﺘﺼﲑ ﺃﹸﺳﻮﺎ ﰲ ﻓﻘﺪ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺃﻧﻪ ﺍﺑﻦ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٣٥ ،٣٣٤/٦ﰲ ﺍﻷﻧﺒﻴﺎﺀ ﻭ ).(٤٧/١٢
٨٩ ﺍﻟﺼﻐﺮﻯ. ﺏ ﺃﲪﺪ ﻭﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ ﻓﻠﻮ ﺍﺗﻔﻘﺖ ﻣﺜ ﹸﻞ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﰲ ﺷﺮﻳﻌﺘﻨﺎ ،ﻟﻘﺎﻝ ﺃﺻﺤﺎ ﻼ ﻛﺎﻥ ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ :ﻋﻤﻞ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺎﻓﺔ ،ﻭﺟﻌﻠﻮﺍ ﺍﻟﻘﺎﻓﺔ ﺳﺒﺒﹰﺎ ﻟﺘﺮﺟﻴﺢ ﺍﳌﺪﻋﻰ ﻟﻠﻨﺴﺐ ﺭﺟ ﹰ ﺃﻭ ﺍﻣﺮﺃ ﹰﺓ. ﺖ ﺍﻟﻜﺎﻓﺮ ﹸﺓ ﻭﻟﺪ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ :ﻭﻛﺬﻟﻚ ﻟﻮ ﻭﻟﺪﺕ ﻣﺴﻠﻤ ﹸﺔ ﻭﻛﺎﻓﺮ ﹸﺓ ﻭﹶﻟ ﺪﻳﻦِ ،ﻭﺍ ﺩ ﻋ ِ ﺴﻨﻬﺎ، ﺍﳌﺴﻠﻤﺔ ،ﻭﻗﺪ ﺳﺌﻞ ﻋﻨﻬﺎ ﺃﲪﺪ ،ﻓﺘﻮﻗﻒ ﻓﻴﻬﺎ .ﻓﻘﻴﻞ ﻟﻪ :ﺗﺮﻯ ﺍﻟﻘﺎﻓﺔ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃ ﺣ ﻓﺈﻥ ﱂ ﺗﻮﺟﺪ ﻗﺎﻓﺔﹲ ،ﻭﺣﻜﻢ ﺑﻴﻨﻬﻤﺎ ﺣﺎﻛﻢ ﲟﺜﻞ ﺣﻜﻢ ﺳﻠﻴﻤﺎﻥ ،ﻟﻜﺎﻥ ﺻﻮﺍﺑﺎﹰ ،ﻭﻛﺎﻥ ﺃﻭﱃ ﻣﻦ ﺍﻟﻘﹸﺮﻋﺔ ،ﻓﺈ ﱠﻥ ﺍﻟﻘﹸﺮﻋﺔ ﺇﳕﺎ ﻳﺼﺎﺭ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﺗﺴﺎﻭﻯ ﺍﳌﺪﻋﻴﺎ ِﻥ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﻭﱂ ﻳﺘﺮ ﺟ ﺢ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﻠﻮ ﺗﺮﺟﺢ ﺑﻴﺪ ﺃﻭ ﺷﺎﻫﺪ ﻭﺍﺣﺪ ،ﺃﻭ ﻗﺮﻳﻨﺔ ﻇﺎﻫﺮﺓ ﻣِﻦ ﹶﻟ ﻮﺙٍ (١)،ﺃﻭ ﻧﻜﻮ ِﻝ ﺧﺼﻤﻪ ﻋﻦ ﺍﻟﻴﻤﲔ ،ﺃﻭ ﻣﻮﺍﻓﻘ ِﺔ ﺷﺎﻫﺪ ﺍﳊﺎﻝ ﻟﺼﺪﻗﻪ ،ﻛﺪﻋﻮﻯ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺰﻭﺟﲔ ﻣﺎ ﻳﺼﻠﹸﺢ ﻟﻪ ﻣﻦ ﻗﻤﺎﺵ ﺍﻟﺒﻴﺖ ﻭﺍﻵﻧﻴﺔ ،ﻭﺩﻋﻮﻯ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﺎﻧﻌﲔ ﺁﻻﺕ ﺻﻨﻌﺘﻪ ،ﻭﺩﻋﻮﻯ ﺣﺎﺳِﺮ ﺍﻟﺮﺃﺱ ﻋﻦ ﺍﻟﻌﻤﺎﻣﺔ ﻋﻤﺎﻣﺔ ﻣﻦ ﺑﻴﺪﻩ ﻋﻤﺎﻣﺔ ،ﻭﻫﻮ ﻳﺸﺘﺪ ﻋﺪﻭﺍﹰ، ﻭﻋﻠﻰ ﺭﺃﺳﻪ ﺃﺧﺮﻯ ،ﻭﻧﻈﺎﺋﺮ ﺫﻟﻚ ،ﻗﹸ ﺪ ﻡ ﺫِﻟ ﻚ ﻛﻠﻪ ﻋﻠﻰ ﺍﻟ ﹸﻘﺮﻋﺔ. ﻭﻣﻦ ﺗﺮﺍﺟﻢ ﺃﰉ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺴﺎﺋﻰ ﻋﻠﻰ ﻗﺼﺔ ﺳﻠﻴﻤﺎﻥ) :ﻫﺬﺍ ﺑﺎﺏ ،ﺍﳊﻜﻢ ﻳﻮﻫﻢ ﱮ ج ﱂ ﻳﻘﺺ ﻋﻠﻴﻨﺎ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻟﻨﺘﺨﺬﻫﺎ ﲰﺮﺍﹰ، ﻑ ﺍﳊﻖ ،ﻟﻴﺴﺘﻌﻠﻢ ﺑﻪ ﺍﳊ ﻖ( ،ﻭﺍﻟﻨ ﺧِﻼ ﺑﻞ ﻟﻨﻌﺘ ﱪ ﺎ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﺑﻞ ﺍﳊﻜﻢ ﺑﺎﻟﻘﹶﺴﺎﻣﺔ ﻭﺗﻘﺪﱘ ﺃﳝﺎﻥ ﻣﺪﻋﻰ ﺍﻟﻘﺘﻞ ﻫﻮ ﻣﻦ ﻫﺬﺍ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﻈﺎﻫﺮﺓ ،ﺑﻞ ﻭﻣﻦ ﻫﺬﺍ ﺭﺟ ﻢ ﺍﳌﻼﻋﻨﺔ ﺇﺫﺍ ﺍﻟﺘﻌ ﻦ ﺍﻟﺰﻭ ﺖ ﻋﻦ ﺝ ﻭﻧ ﹶﻜﹶﻠ ﺍﻻﻟﺘﻌﺎﻥ .ﻓﺎﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ ،ﻳﻘﺘﻼﻧِﻬﺎ ﲟﺠﺮﺩ ﺍﻟﺘﻌﺎﻥ ﺍﻟﺰﻭﺝ ،ﻭﻧﻜﻮﳍﺎ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺙ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻯ ﺣﺼﻞ ﺑﺎﻟﺘﻌﺎﻧﻪ ،ﻭﻧﻜﻮﳍﺎ. ﺇﱃ ﺍﻟﻠﱠ ﻮ ِ ﻭﻣﻦ ﻫﺬﺍ ﻣﺎ ﺷﺮﻋﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻣِﻦ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺃﻫ ِﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻮﺻﻴ ِﺔ ﰲ ﺍﻟﺴﻔﺮ ،ﻭﺃﻥ ﻭﻟﻴﻲ ﺍﳌﻴﺖ ﺇﺫﺍ ﺍﻃﱠﻠﻌﺎ ﻋﻠﻰ ﺧِﻴﺎﻧﺔ ﻣﻦ ﺍﻟﻮﺻﻴﲔ ،ﺟﺎﺯ ﺙﰲ ﺙ ﰲ ﺍﻷﻣﻮﺍﻝ ،ﻭﻫﺬﺍ ﻧﻈﲑ ﺍﻟﻠﱠﻮ ِ ﳍﻤﺎ ﺃﻥ ﳛﻠﻔﺎ ﻭﻳﺴﺘﺤﻘﺎ ﻣﺎ ﺣﻠﻔﺎ ﻋﻠﻴﻪ (٢)،ﻭﻫﺬﺍ ﻟﻮ ﹲ ) (١ﰲ ﺣﺪﻳﺚ ﺍﻟﻘﺴﺎﻣﺔ ﺫﻛﺮ ﺍﻟﻠﻮﺙ ﻭﻫﻮ :ﺃﻥ ﻳﺸﻬﺪ ﺷﺎﻫﺪ ﻭﺍﺣﺪ ﻋﻠﻰ ﺇﻗﺮﺍﺭ ﺍﳌﻘﺘﻮﻝ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﺃﻥ ﻓﻼﻧﺎ ﻗﺘﻠﲏ. ) (٢ﺗﻮﺿﻴﺢ ﺍﳌﺴﺄﻟﺔ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻠﻢ ﻣﻊ ﺭﻓﻘﺔ ﻛﻔﺎﺭ ﻣﺴﺎﻓﺮﻳﻦ ،ﻭﱂ ﻳﻮﺟﺪ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ،
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٩٠ ﻕ ﻣﺎﻟﹸﻪ ﻋﻠﻰ ﺑﻌﻀﻪ ﰲ ﻳﺪ ﺍﻟﺪﻣﺎﺀ ،ﻭﺃﻭﱃ ﺑﺎﳉﻮﺍﺯ ﻣﻨﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺇﺫﺍ ﺍﻃﻠﻊ ﺍﻟﺮﺟ ﹸﻞ ﺍﳌﺴﺮﻭ ﻒ ﺃﻥ ﺑﻘﻴﺔ ﻣﺎﻟﻪ ﺤِﻠ ﻑ ﺑﺬﻟﻚ ،ﻭﱂ ﻳﺘﺒﲔ ﺃﻧﻪ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﻏﲑﻩ ،ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳ ﺧﺎِﺋ ٍﻦ ﻣﻌﺮﻭ ٍ ﺐ ﺍﻟﺴﺮﻗﺔ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﺍﻟﻠﱠﻮﺙ ﺍﻟﻈﺎﻫﺮ ،ﻭﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﱴ ﺗﻜﺸﻒ ﺍﻷﻣﺮ ﻋﻨﺪﻩ ،ﻭﺃﻧﻪ ﺻﺎﺣ ﻒ ﺃﻭﻟﻴﺎ ِﺀ ﺍﳌﻘﺘﻮ ِﻝ ﰲ ﺍﻟ ﹶﻘﺴﺎ ﻣ ِﺔ ﺃﹶﻥ ﻓﻼﻧﹰﺎ ﻗﺘﻠﻪ :ﺳﻮﺍﺀ ،ﺑﻞ ﺃﻣ ﺮ ﻭﺗﻮﺿﺤﻪ ،ﻭﻫﻮ ﻧﻈ ﲑ ﺣﻠ ِ ﺍﻷﻣﻮﺍ ِﻝ ﺃﺳﻬ ﹸﻞ ﻭﺃﺧﻒ ،ﻭﻟﺬﻟﻚ ﺛﺒﺖ ﺑﺸﺎﻫ ٍﺪ ﻭﳝﲔٍ ،ﻭﺷﺎﻫ ٍﺪ ﻭﺍﻣﺮﺃﺗﲔ ،ﻭﺩﻋﻮﻯ ﻭﻧﻜﻮﻝٍ، ﺕ ﺍﻷﻣﻮﺍﻝ ﺑﻪ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﱃ ﻭﺍﻷﺣﺮﻯ. ﲞﻼﻑ ﺍﻟﺪﻣﺎﺀ .ﻓﺈﺫﺍ ﺟﺎﺯ ِﺇﺛﹾﺒﺎﺗﻬﺎ ﺑﺎﻟﻠﱠﻮﺙِ ،ﻓﺈﺛﺒﺎ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴـﻨﺔ ﻳﺪﻻﻥ ﻋﻠﻰ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻭﻟﻴﺲ ﻣﻊ ﻣﻦ ﺍﺩﻋﻰ ﻧﺴ ﺦ ﻣﺎ ﺩ ﱠﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺫﻟﻚ ﺣﺠ ﹸﺔ ﺃﺻﻼﹰ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﳊﻜﻢ ُ ﰲ ﺳﻮﺭﺓ )ﺍﳌﺎﺋﺪﺓ( ،ﻭﻫﻰ ﻣِﻦ ﺁﺧﺮ ﻣﺎ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺪﻩ ،ﻛﺄﰉ ﻣﻮﺳﻰ ﻧ ﺰ ﹶﻝ ﻣِﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﺪ ﺣﻜﻢ ﲟﻮﺟِﺒﻬﺎ ﺃﺻﺤﺎ ﺍﻷﺷﻌﺮﻯ ،ﻭﺃﻗﺮﻩ ﺍﻟﺼﺤﺎﺑ ﹸﺔ. ﻭﻣﻦ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻣﺎ ﺣﻜﺎﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ ﻣِﻦ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺸﺎﻫﺪ ﺑِﻘﺮﻳﻨ ِﺔ ﺺ ِﻣ ﻦ ﺩﺑٍ ﺮ ﻋﻠﻰ ﺻِﺪﻗﻪ ،ﻭﻛﺬ ِ ﺏ ﺍﳌﺮﺃﺓ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﻫﺎﺭﺑﹰﺎ ﻣ ﻮﻟﱢﻴﺎﹰ ،ﻓﺄﺩﺭﻛﺘﻪ ﺍﳌﺮﺃ ﹸﺓ ﹶﻗ ﺪ ﺍﻟﻘﻤﻴ ِ ﻣِﻦ ﻭﺭﺍﺋﻪ ،ﻓﺠﺒﺬﺗﻪ ،ﻓﻘﺪﺕ ﻗﻤﻴﺼﻪ ِﻣ ﻦ ﺩﺑﺮٍ ،ﻓﻌﻠﻢ ﺑﻌﻠﹸﻬﺎ ﻭﺍﳊﺎﺿﺮﻭ ﹶﻥ ﺻﺪﻗﻪ ،ﻭﻗﺒﻠﻮﺍ ﻫﺬﺍ ﺐ ﺫﻧﺒﻬﺎ ،ﻭﺃﻣﺮﻭﻫﺎ ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﺣﻜﺎﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻣﻘ ﺮ ٍﺭ ﺍﳊﻜﻢ ،ﻭﺟﻌﻠﻮﺍ ﺍﻟﺬﻧ ﻟﻪ ﻏ ِﲑ ﻣﻨﻜﺮ ،ﻭﺍﻟﺘﹶﺄﺳﻰ ﺑﺬﻟﻚ ﻭﺃﻣﺜﺎﻟﻪ ﰲ ﺇﻗﺮﺍﺭ ﺍﻟﻠﱠﻪ ﻟﻪ ،ﻭﻋﺪﻡ ﺇﻧﻜﺎﺭﻩ ،ﻻ ﰲ ﳎ ﺮ ِﺩ ﺣﻜﺎﻳﺘﻪ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺃﺧﱪ ﺑﻪ ﻣﻘﺮﹰﺍ ﻋﻠﻴﻪ ،ﻭﻣﺜﻨﻴﹰﺎ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ،ﻭﻣﺎﺩﺣﹰﺎ ﻟﻪ ،ﺩﻝ ﻋﻠﻰ ﺭﺿﺎﻩ ﺑﻪ، ﻭﺃﻧﻪ ﻣﻮﺍﻓﻖ ﳊﻜﻤﻪ ﻭﻣﺮﺿﺎﺗﻪ ،ﻓﻠﻴﺘ ﺪﺑﺮ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﻓﺈﻧﻪ ﻧﺎﻓﻊ ﺟﺪﺍﹰ ،ﻭﻟﻮ ﺗﺘﺒﻌﻨﺎ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴـﻨﺔ ،ﻭﻋﻤﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺫﻟﻚ ﻟﻄﺎﻝ ،ﻭﻋﺴﻰ ﺃﻥ ﻧ ﹾﻔ ِﺮ ﺩ ﻓﻴ ِﻪ ﻣﺼﻨﻔﹰﺎ ﺷﺎﻓﻴﹰﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ .ﻭﺍﳌﻘﺼﻮﺩ :ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻫﺪﻳﻪ ،ﻭﺍﻗﺘﺒﺎﺱ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ. ﺳﲑﺗﻪ ،ﻭﻣﻐﺎﺯِﻳﻪِ ،ﻭﻭﻗﺎﺋﻌﻪ ﺻﻠﻮﺍ )(١ ﺨﺮﺹ ﺚ ﻛ ﱠﻞ ﻋﺎﻡ ﻣﻦ ﻳ ﻭﳌﺎ ﹶﺃﹶﻗ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫﻞ ﺧﻴﱪ ﰲ ﺍﻷﺭﺽ ،ﻛﺎﻥ ﻳﺒﻌ ﹸ ﺐ ﺍﳌﺴﻠﻤﲔ ،ﻭﻳﺘﺼﺮﻓﻮﻥ ﻓﻴﻬﺎ. ﻋﻠﻴﻬﻢ ﺍﻟﺜﻤﺎﺭ ،ﻓﻴﻨ ﹸﻈ ﺮ :ﹶﻛ ﻢ ﻳﺠﲎ ﻣﻨﻬﺎ ،ﻓﹶـﻴﻀﻤﻨﻬﻢ ﻧﺼﻴ =
ﻓﻮﺻﻲ ،ﺑﻮﺻﻴﺘﻪ ﺍﺛﻨﺎﻥ ﻣﻨﻬﻢ ،ﻗﺒﻠﺖ ﺷﻬﺎﺩﻤﺎ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ. ) (١ﺍﳋﺮﺹ ﺑﻔﺘﺢ ﺍﳋﺎﺀ ﻭﺣﻜﻲ ﻛﺴﺮﻫﺎ ،ﻭﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ :ﺣﺰﺭ ﻣﺎ ﻋﻠﻰ ﺍﻟﻨﺨﻞ ﻣﻦ ﺍﻟﺮﻃﺐ ﲤﺮﺍ، ﻭﺣﻜﻰ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺗﻔﺴﲑﻩ.
٩١ ﺹ ﺍﻟﺜﻤﺎﺭ ﺍﻟﺒﺎﺩﻯ ﻭﻛﺎﻥ ﻳﻜﺘﻔﻰ ﲞﺎﺭﺹ ﻭﺍﺣﺪ .ﻓﻔﻰ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺧ ﺮ ِ ﺻﻼﺣﻬﺎ ﻛﺜﻤﺮ ﺍﻟﻨﺨﻞ ،ﻭﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺴﻤﺔ ﺍﻟﺜﻤﺎﺭ ﺧﺮﺻﹰﺎ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺨﻞ ،ﻭﻳﺼ ﲑ ﺐ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﲔ ﻣﻌﻠﻮﻣﹰﺎ ﻭﺇﻥ ﱂ ﻳﺘﻤﻴﺰ ﺑﻌﺪ ﳌﺼﻠﺤﺔ ﺍﻟﻨﻤﺎﺀ ،ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺴﻤﺔ ﺇﻓﺮﺍﺯ ﻧﺼﻴ ﻻ ﺑﻴﻊ ،ﻭﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﻛﺘﻔﺎﺀ ﲞﺎﺭﺹ ﻭﺍﺣﺪ ،ﻭﻗﺎﺳ ٍﻢ ﻭﺍﺣﺪ ،ﻭﻋﻠﻰ ﺃ ﱠﻥ ﻟِﻤﻦ ﺍﻟﺜﻤﺎ ﺭ ﰲ ﻳﺪﻩ ﺐ ﺷﺮﻳﻜﻪ ﺍﻟﺬﻯ ﺧﺮﺹ ﻋﻠﻴﻪ. ﻀﻤﻦ ﻧﺼﻴ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﻌﺪ ﺍﳋﺮﺹ ،ﻭﻳ ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﻋﻤﺮ ،ﺫﻫﺐ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻨﻪ ﺇﱃ ﻣﺎﻟﻪ ﲞﻴﱪ ،ﹶﻓ ﻌ ﺪﻭﺍ ﻋﻠﻴﻪ ،ﻓﺄﻟﻘﻮﻩ ﻣﻦ ﻓﻮﻕ ﺑﻴﺖ ،ﻓﻔﻜﱡﻮﺍ ﻳﺪﻩ ﻓﺄﺟﻼﻫﻢ ﻋﻤﺮ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻭﻗﺴﻤﻬﺎ ﺑﲔ ﻣﻦ ﻛﺎﻥ ﺷﻬﺪ ﺧﻴﱪ ﻣﻦ ﺃﻫﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ. ﻓﺼﻞ
ﻭﺃﻣﺎ ﻫﺪﻳﻪ ﰲ ﻋﻘﺪ ﺍﻟﺬﱢﻣﺔ ﻭﺃﺧ ِﺬ ﺍﳉﺰﻳﺔ ،ﻓﺈﻧ ﻪ ﱂ ﻳﺄﺧﺬ ﻣِﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺟﺰﻳ ﹰﺔ ﺇﻻ ﺑﻌﺪ ﻧﺰﻭﻝ ﺳﻮﺭﺓ )ﺑﺮﺍﺀﺓ( ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻣﻨ ِﺔ ﻣِﻦ ﺍﳍﺠﺮﺓ ،ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﳉِﺰﻳﺔ ،ﺃﺧﺬﻫﺎ ﻣِﻦ ﺍﻮﺱ) ،(١ﻭﺃﺧﺬﻫﺎ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﺃﺧﺬﻫﺎ ﻣِﻦ ﺍﻟﻨﺼﺎﺭﻯ ،ﻭﺑﻌﺚ ﻣﻌﺎﺫﹰﺍ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺴﻠِﻢ ﻣِﻦ ﻳﻬﻮﺩﻫﺎ ﺍﻟﺬﱢﻣﺔ ،ﻭﺿﺮﺏ ﻋﻠﻴﻬﻢ ﺍﳉﺰﻳﺔﹶ ،ﻭﱂ ﻳﺄﺧﺬﻫﺎ ﻋﻨﻪ ﺇﱃ ﺍﻟﻴﻤﻦ ،ﻓﻌﻘﺪ ﳌﻦ ﱂ ﻳ ﺺ ﺑﺄﻫﻞ ﺧﻴﱪ ،ﻭﺃﻧﻪ ﻻ ﻣﻦ ﻳﻬﻮ ِﺩ ﺧﻴﱪ ،ﻓﻈﻦ ﺑﻌﺾ ﺍﻟﻐﺎﻟِﻄﲔ ﺍﳌﺨﻄﺌﲔ ﺃﻥ ﻫﺬﺍ ﺣﻜﻢ ﳐﺘ ﺕ ﻣ ِﻦ ﺳﺎﺋﺮ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﻫﺬﺍ ﻣِﻦ ﻋﺪﻡ ﻓﻘﻬﻪ ﰲ ﺍﻟﺴﲑ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺟﺰﻳ ﹲﺔ ﻭﺇﻥ ﺃﹸ ِﺧ ﹶﺬ ﻭﺍﳌﻐﺎﺯﻯ ،ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﺗﻠﻬﻢ ﻭﺻﺎﳊﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳ ِﻘﺮﻫﻢ ﰲ ﺍﻷﺭﺽ ﻣﺎ ﺷﺎﺀ ،ﻭﱂ ﺗﻜﻦ ﺍﳉﺰﻳ ﹸﺔ ﻧﺰﻟﺖ ﺑﻌﺪ ،ﻓﺴﺒﻖ ﻋﻘ ﺪ ﺻﻠﺤﻬﻢ ﻭﺇﻗﺮﺍﺭﻫﻢ ﰲ ﺃﺭﺽ ﺧﻴﱪ ﻧﺰﻭ ﹶﻝ ﺍﳉﺰﻳﺔ ،ﰒ ﺃﻣﺮﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻘﺎِﺗ ﹶﻞ ﺃﻫ ﹶﻞ ﺍﻟﻜِﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ ﺍﳉﺰﻳﺔ ،ﻓﻠﻢ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﻳﻬﻮ ﺩ ﺧﻴﱪ ﺇﺫ ﺫﺍﻙ ،ﻷﻥ ﺍﻟﻌﻘﺪ ﻛﺎﻥ ﻗﺪﳝﹰﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺇﻗﺮﺍﺭﻫﻢ ،ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻤﺎ ﹰﻻ ﺐ ﺳﻮﺍﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳑﻦ ﰲ ﺍﻷﺭﺽ ﺑﺎﻟﺸﻄﺮ ،ﻓﻠﻢ ﻳﻄﺎﻟﺒﻬﻢ ﺑﺸﻰﺀ ﻏ ِﲑ ﺫﻟﻚ ،ﻭﻃﺎﻟ ﱂ ﻳﻜﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻋﻘ ﺪ ﻛﻌﻘﺪﻫﻢ ﺑﺎﳉﺰﻳﺔ ،ﻛﻨﺼﺎﺭﻯ ﳒﺮﺍﻥﹶ ،ﻭﻳﻬﻮ ِﺩ ﺍﻟﻴﻤﻦ ،ﻭﻏﲑِﻫﻢ، ﻓﻠﻤﺎ ﺃﺟﻼﻫﻢ ﻋﻤ ﺮ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﺗﻐﻴﺮ ﺫﻟﻚ ﺍﻟﻌﻘ ﺪ ﺍﻟﺬﻯ ﺗﻀﻤﻦ ﺇﻗﺮﺍﺭﻫﻢ ﰲ ﺃﺭﺽ ﺧﻴﱪ، ﻭﺻﺎﺭ ﳍﻢ ﺣﻜ ﻢ ﻏﲑﻫﻢ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ. ﻭﳌﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﱴ ﺧﻔﻴﺖ ﻓﻴﻬﺎ ﺍﻟﺴـﻨﺔ ﻭﺃﻋﻼﻣﻬﺎ ،ﺃﻇﻬﺮ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ) (١ﺃﺧﺮﺝ ﺍﻟﺸﺎﻓﻌﻲ ) (١٢٦/٢ﻭﺍﻟﺒﺨﺎﺭﻱ ).(١٨٥ ،١٨٤/٦
٩٢ ﱮ ج ﺃﺳﻘﻂ ﻋﻦ ﻳﻬﻮ ِﺩ ﺧﻴﱪ ﺍﳉﺰﻳﺔ ،ﻭﻓﻴﻪ :ﺷﻬﺎﺩ ﹸﺓ ﻛﺘﺎﺑﹰﺎ ﻗﺪ ﻋﺘﻘﹸﻮ ﻩ ﻭﺯ ﻭﺭﻭﻩ ،ﻭﻓﻴﻪ :ﺃﻥ ﺍﻟﻨ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﲨﺎﻋﺔ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻓﺮﺍﺝ ﺫﻟﻚ ﻋﻠﻰ ﻣ ﻦ ﺟ ِﻬ ﹶﻞ ﺳـﻨﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻣﻐﺎﺯﻳﻪ ﻭ ِﺳﻴﺮﻩ ،ﻭﺗﻮﻫﻤﻮﺍ ،ﺑﻞ ﻇﻨﻮﺍ ﺻِﺤﺘﻪ، ﹶﻓﺠﺮﻭﺍ ﻋﻠﻰ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺰﻭﺭ ،ﺣﱴ ﺃﹸﻟﻘﻰ ﺇﱃ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺪﺱ ﺍﻟﻠﱠﻪ ﺐ ﻣﻨﻪ ﺃﻥ ﻳﻌﲔ ﻋﻠﻰ ﺗﻨﻔﻴﺬﻩ ،ﻭﺍﻟﻌﻤ ِﻞ ﻋﻠﻴﻪ ،ﻓﺒﺼﻖ ﻋﻠﻴﻪ ،ﻭﺍﺳﺘﺪ ﹼﻝ ﻋﻠﻰ ﻛﺬﺑﻪ ﺭﻭﺣﻪ ﻭﻃﹸِﻠ ﺑﻌﺸﺮﺓ ﺃﻭﺟﻪ: ﻣﻨﻬﺎ :ﺃﻥ ﻓﻴﻪ ﺷﻬﺎﺩ ﹶﺓ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﺳﻌﺪ ﺗﻮﰱ ﻗﺒﻞ ﺧﻴﱪ ﻗﻄﻌﹰﺎ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﺃﻧﻪ ﺃﺳﻘﻂ ﻋﻨﻬﻢ ﺍﳉﺰﻳﺔ ،ﻭﺍﳉﺰﻳﺔ ﱂ ﺗﻜﻦ ﻧﺰﻟﺖ ﺑﻌﺪ ،ﻭﻻ ﻳﻌﺮِﻓﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺣﻴﻨﺌﺬ ،ﻓﺈﻥ ﻧﺰﻭﳍﺎ ﻛﺎﻥ ﻋﺎﻡ ﺗﺒﻮﻙ ﺑﻌﺪ ﺧﻴﱪ ﺑﺜﻼﺛﺔ ﺃﻋﻮﺍﻡ. ﻒ ﺨﺮ ،ﻭﻫﺬﺍ ﳏﺎﻝ ،ﻓﻠﻢ ﻳﻜﻦ ﰲ ﺯﻣﺎﻧﻪ ﹸﻛﹶﻠ ﺴ ﻒ ﻭﺍﻟ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺃﺳﻘﻂ ﻋﻨﻬﻢ ﺍﻟﻜﹸﹶﻠ ﻒ ﺨ ﺮ ﺗﺆﺧﺬ ﻣﻨﻬﻢ ،ﻭﻻ ﻣِﻦ ﻏﲑﻫﻢ ،ﻭﻗﺪ ﺃﻋﺎﺫﻩ ﺍﻟﻠﱠﻪ ،ﻭﺃﻋﺎﺫ ﺃﺻﺤﺎﺑﻪ ﻣِﻦ ﺃﺧﺬ ﺍﻟﻜﹸﹶﻠ ِ ﻭﻻ ﺳ ﺨﺮِ ،ﻭﺇﳕﺎ ﻫﻰ ﻣﻦ ﻭﺿﻊ ﺍﳌﻠﻮ ِﻙ ﺍﻟﻈﱠﻠﻤﺔ ،ﻭﺍﺳﺘﻤﺮ ﺍﻷﻣﺮ ﻋﻠﻴﻬﺎ. ﺴ ﻭﺍﻟ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﱂ ﻳﺬﻛﺮﻩ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺻﻨﺎﻓﻬﻢ ،ﻓﻠﻢ ﻳﺬﻛﺮﻩ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺍﳌﻐﺎﺯﻯ ﻭﺍﻟﺴﲑ ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴـﻨﺔ ،ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺴﻠﹶﻒ ،ﻟﻌﻠﻤﻬﻢ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻹﻓﺘﺎﺀ ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ،ﻭﻻ ﺃﻇﻬﺮﻭﻩ ﰲ ﺯﻣﺎﻥ ﺍﻟ ﺾ ﺍﻟﺪﻭﻝ ﰲ ﻭﻗﺖ ﺃﻢ ﺇﻥ ﺯﻭﺭﻭﺍ ﻣﺜ ﹶﻞ ﺫﻟﻚ ،ﻋﺮﻓﻮﺍ ﻛﺬﺑﻪ ﻭﺑﻄﻼﻧﻪ ،ﻓﻠﻤﺎ ﺍﺳﺘﺨﻔﱡﻮﺍ ﺑﻌ ﻓﺘﻨ ٍﺔ ﻭﺧﻔﺎﺀ ﺑﻌﺾ ﺍﻟﺴـﻨﺔ ،ﺯﻭﺭﻭﺍ ﺫﻟﻚ ،ﻭﻋﺘﻘﻮ ﻩ ﻭﺃﻇﻬﺮﻭﻩ ،ﻭﺳﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ﻃﻤ ﻊ ﺾ ﺍﳋﺎﺋﻨﲔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ،ﻭﱂ ﻳﺴﺘﻤ ﺮ ﳍﻢ ﺫﻟﻚ ﺣﱴ ﻛﺸﻒ ﺍﻟﻠﱠﻪ ﺃﻣﺮﻩ ،ﻭﺑﻴﻦ ﺧﻠﻔﺎ ُﺀ ﺑﻌ ِ ﺍﻟﺮﺳﻞ ﺑﻄﻼﻧﻪ ﻭﻛﺬﺑﻪ. ﻓﺼﻞ ﻓﻲ اﻷﺻﻨﺎف اﻟﺘﻰ ﺗﺆﺧﺬ ﻣﻨﻬﻢ اﻟﺠﺰﻳﺔ
ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﺁﻳ ﹸﺔ ﺍﳉﺰﻳﺔ ،ﺃﺧﺬﻫﺎ ج ﻣِﻦ ﺛﻼﺙ ﻃﻮﺍﺋﻒ :ﻣِﻦ ﺍﻮﺱِ ،ﻭﺍﻟﻴﻬﻮﺩ، ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻭﱂ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﻋﺒﺎ ِﺩ ﺍﻷﺻﻨﺎﻡ .ﻓﻘﻴﻞ :ﻻ ﳚﻮ ﺯ ﺃﺧﺬﹸﻫﺎ ﻣِﻦ ﻛﺎﻓﺮ ﻏﲑ ﻫﺆﻻﺀ، ﻭﻣﻦ ﺩﺍﻥ ﺑﺪﻳﻨﻬﻢ ،ﺍﻗﺘﺪﺍ ًﺀ ﺑﺄﺧﺬﻩ ﻭﺗﺮﻛﻪ .ﻭﻗﻴﻞ :ﺑﻞ ﺗﺆﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻏﲑِﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻛﻌﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ ﻣﻦ ﺍﻟﻌﺠﻢ ﺩﻭﻥ ﺍﻟﻌﺮﺏ ،ﻭﺍﻷﻭﻝ :ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ،
٩٣ ﻭﺃﲪﺪ ،ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ .ﻭﺍﻟﺜﺎﱏ :ﻗﻮ ﹸﻝ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ. ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ ﻳﻘﻮﻟﻮﻥ :ﺇﳕﺎ ﱂ ﻳﺄﺧﺬﻫﺎ ِﻣ ﻦ ﻣﺸﺮﻛﻰ ﺍﻟﻌﺮﺏِ ،ﻷﺎ ﺇﳕﺎ ﻧ ﺰ ﹶﻝ ﻓﺮﺿﻬﺎ ﺑﻌﺪ ﺃﻥ ﺃﺳﻠﻤﺖ ﺩﺍ ﺭﺓﹸ ﺍﻟﻌﺮﺏ ،ﻭﱂ ﻳﺒﻖ ﻓﻴﻬﺎ ﻣﺸِﺮﻙ ،ﻓﺈﺎ ﻧﺰﻟﺖ ﺑﻌﺪ ﻓﺘﺢ ﻣﻜﺔ، ﺏ ﰲ ﺩﻳﻦ ﺍﻟﻠﱠﻪ ﺃﻓﻮﺍﺟﺎﹰ ،ﻓﻠﻢ ﻳﺒﻖ ﺑﺄﺭﺽ ﺍﻟﻌﺮﺏ ﻣﺸﺮﻙ ،ﻭﳍﺬﺍ ﻏﺰﺍ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﻭﺩﺧﻮ ِﻝ ﺍﻟﻌﺮ ِ ﺗﺒﻮﻙ ،ﻭﻛﺎﻧﻮﺍ ﻧﺼﺎﺭﻯ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﺄﺭﺽ ﺍﻟﻌﺮﺏ ﻣﺸﺮﻛﻮﻥ ،ﻟﻜﺎﻧﻮﺍ ﻳﻠﻮﻧﻪ ،ﻭﻛﺎﻧﻮﺍ ﺃﻭﱃ ﺑﺎﻟﻐﺰﻭ ﻣﻦ ﺍﻷﺑﻌﺪﻳﻦ. ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﺴـﻴﺮ ،ﻭﺃﻳﺎ ﻡ ﺍﻹﺳﻼﻡ ،ﻋﻠﻢ ﺃﻥ ﺍﻷﻣ ﺮ ﻛﺬﻟﻚ ،ﻓﻠﻢ ﺗﺆﺧﺬ ﻣﻨﻬﻢ ﺍﳉﺰﻳ ﹸﺔ ﻟﻌﺪﻡ ﻣﻦ ﻳﺆﺧﺬ ﻣﻨﻪ ،ﻻ ﻷﻢ ﻟﻴﺴﻮﺍ ﻣِﻦ ﺃﻫﻠﻬﺎ ،ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻮﺱ ،ﻭﻟﻴﺴﻮﺍ ﺑﺄﻫ ِﻞ ﻛﺘﺎﺏ ،ﻭﻻ ﻳﺼﺢ ﺃﻧﻪ ﻛﺎﻥ ﳍﻢ ﻛﺘﺎﺏ ،ﻭﺭﻓﻊ ﻭﻫﻮ ﺣﺪﻳﺚ ﻻ ﻳﺜـﺒﺖ ﻣﺜﻠﹸﻪ ،ﻭﻻ )(١ ﻳﺼﺢ ﺳﻨﺪﻩ. ﺏ ﺣﺎ ﹰﻻ ﻣﻦ ﻋﺒﺎ ِﺩ ﻭﻻ ﻓﺮﻕ ﺑﲔ ﻋـﺒﺎ ِﺩ ﺍﻟﻨﺎﺭ ،ﻭﻋـﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ ،ﺑﻞ ﺃﻫ ﹸﻞ ﺍﻷﻭﺛﺎ ِﻥ ﺃﻗﺮ ﺍﻟﻨﺎﺭ ،ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﻣِﻦ ﺍﻟﺘﻤﺴﻚ ﺑﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺎ ﱂ ﻳﻜﹸﻦ ﰲ ﻋـﺒﺎﺩ ﺍﻟﻨﺎﺭ ،ﺑﻞ ﻋـﺒﺎﺩ ﺕ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ ،ﻓﺄﺧﺬﻫﺎ ﻣﻦ ﻋـﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ ﺃﻭﱃ، ﺍﻟﻨﺎﺭ ﺃﻋﺪﺍ ُﺀ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ،ﻓﺈﺫﺍ ﺃﹸ ِﺧ ﹶﺬ ﻭﻋﻠﻰ ﺫﻟﻚ ﺗﺪﻝ ﺳـﻨﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻛﻤﺎ ﺛﺒﺖ ﻋﻨﻪ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻧﻪ ﻗﺎﻝ: ﻼﺙٍ ،ﻓﹶﺄﻳﺘﻬ ﻦ ﹶﺃﺟﺎﺑﻮ ﻙ ﻼ ٍﻝ ﹶﺛ ﹶ ﺸ ِﺮ ِﻛﲔ ،ﻓﺎﺩﻋﻬﻢ ﺇﱃ ِﺇ ﺣﺪﻯ ِﺧ ﹶ ﺖ ﻋﺪ ﻭ ﻙ ِﻣ ﻦ ﺍ ﹸﳌ )ﺇﺫﺍ ﻟﹶﻘﻴ ﳉ ﺰﻳﺔِ ،ﺃﻭ ﻼﻡِ ،ﺃﹶﻭ ﺍ ِ ِﺇﹶﻟﻴﻬﺎ ،ﻓﺎ ﹾﻗﺒ ﹾﻞ ِﻣﻨﻬﻢ ،ﻭ ﹸﻛﻒ ﻋﻨﻬﻢ( .ﰒ ﺃﻣﺮﻩ ﺃﻥ ﻳ ﺪ ﻋ ﻮﻫﻢ ﺇﱃ ﺍ ِﻹ ﺳ ﹶ )(٢ ﻳﻘﹶﺎِﺗﻠﹶﻬﻢ. ﻭﻗﺎﻝ ﺍﳌﻐﲑﺓ ﻟﻌﺎﻣ ِﻞ ﻛﺴﺮﻯ) :ﺃﻣﺮﻧﺎ ﻧﺒﻴﻨﺎ ﺃﻥ ﻧﻘﺎِﺗﻠﹶﻜﻢ ﺣﱴ ﺗﻌﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ،ﺃﻭ ﺗﺆﺩﻭﺍ ﺍﳉﺰﻳﺔ().(٣ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (١٠٠٢٩ﻭﺍﻟﺒﻴﻬﻘﻲ ) (١٨٨/٩ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻦ ﻋﻠﻲ ،ﻭﰲ ﺳﻨﺪﻩ ﳎﻬﻮﻝ ،ﻭﻣﻊ ﺫﻟﻚ ،ﻓﻘﺪ ﺣﺴﻦ ﺇﺳﻨﺎﺩﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ).(١٨٦/٦ ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٣١ﻣﻦ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ،ﻭﻗﺪ ﺗﻘﺪﻡ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٩٠ ،١٨٩/٦ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﺍﳉﺰﻳﺔ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﻭﻓﻴﻪ ﺇﺧﺒﺎﺭ ﺍﳌﻐﲑﺓ ﺃﻥ ﺍﻟﻨﱯ ﺃﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻮﺱ ﺣﱴ ﻳﺆﺩﻭﺍ ﺍﳉﺰﻳﺔ ،ﻓﻔﻴﻪ ﺩﻓﻊ ﻟﻘﻮﻟﻪ :ﺯﻋﻢ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺗﻔﺮﺩ ﺑﺬﻟﻚ.
٩٤ ﻭﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻘﺮﻳﺶ ) :ﻫ ﹾﻞ ﹶﻟ ﹸﻜ ﻢ ﰲ ﹶﻛﻠِﻤ ٍﺔ ﺗﺪِﻳ ﻦ ﹶﻟ ﹸﻜ ﻢ ِﺑﻬﺎ ﺍﻟ ﻌ ﺮﺏ ،ﻭﺗﺆﺩﻯ ﳉ ﺰﻳ ﹶﺔ(؟ .ﻗﺎﻟﹸﻮﺍ :ﻣﺎ ﻫﻰ؟ ﻗﺎﻝ ) :ﹶﻻ ِﺇﹶﻟ َﻪ ِﺇﻻﱠ ﺍﻟﻠﱠﻪ().(١ ﺠﻢِ ﺇﹶﻟﻴﻜﹸﻢِ ﺑﻬﺎ ﺍ ِ ﺍﻟ ﻌ ﻓﺼﻞ
)ﻭﳌﺎ ﻛﺎﻥ ﰲ ﻣﺮﺟﻌﻪ ﻣﻦ ﺗﺒﻮﻙ ،ﺃﺧﺬﺕ ﺧﻴﻠﹸﻪ ﹸﺃﻛﹾﻴ ِﺪ ﺭ ﺩ ﻭ ﻣﺔﹶ ،ﻓﺼﺎﳊﻪ ﻋﻠﻰ ﺍﳉﺰﻳﺔ، )(٢ ﻭﺣﻘﻦ ﻟﻪ ﺩﻣﻪ(. ﻒ ﰲ ﺻﻔﺮ ،ﻭﺍﻟﺒﻘﻴ ﹸﺔ ﰲ ﺼ ﱀ ﺃﻫ ﹶﻞ ﳒﺮﺍﻥ ﻣِﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺃﻟﻔﻰ ﺣﻠﱠ ٍﺔ .ﺍﻟﻨ )ﻭﺻﺎ ﹶ ﺭﺟﺐ ،ﻳﺆﺩﻭﺎ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ،ﻭﻋﺎﺭﻳﺔ ﺛﻼﺛﲔ ﺩِﺭﻋﺎﹰ ،ﻭﺛﻼﺛﲔ ﻓﺮﺳﺎﹰ ،ﻭﺛﻼﺛﲔ ﺑﻌﲑﺍﹰ، ﻭﺛﻼﺛﲔ ﻣِﻦ ﹸﻛﻞﱢ ﺻِﻨﻒ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺴﻼﺡ ،ﻳﻐﺰﻭﻥ ﺎ ،ﻭﺍﳌﺴﻠﻤﻮﻥ ﺿﺎﻣﻨﻮﻥ ﳍﺎ ﺣﱴ ﻳﺮﺩﻭﻫﺎ ﻋﻠﻴﻬﻢ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻴﻤﻦ ﹶﻛﻴ ﺪ ﺃﻭ ﹶﻏ ﺪ ﺭﺓﹲ ،ﻋﻠﻰ ﺃﻻ ﺗﻬﺪﻡ ﳍﻢ ﺑـﻴﻌﺔ ،ﻭﻻ ﻳﺨﺮﺝ ﳍﻢ ﺤ ِﺪﺛﹸﻮﺍ ﺣﺪﺛﹰﺎ ﺃﹶﻭ ﻳ ﹾﺄﻛﹸﻠﹸﻮﺍ ﺍﻟﺮﺑﺎ().(٣ ﹶﻗﺲ ،ﻭﻻ ﻳﻔﺘﻨﻮﺍ ﻋﻦ ﺩﻳﻨﻬﻢ ﻣﺎ ﱂ ﻳ ﳊﺪﺙ ،ﻭﺃﻛ ِﻞ ﺍﻟﺮﺑﺎ ﺇﺫﺍ ﻛﺎﻥ ﻭﰱ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻧﺘﻘﺎﺽ ﻋﻬﺪ ﺍﻟﺬﱢﻣﺔ ﺑﺈﺣﺪﺍﺙ ﺍ ﹶ ﻣﺸﺮﻭﻃﹰﺎ ﻋﻠﻴﻬﻢ. ﺤﺘِﻠ ٍﻢ ﺩِﻳﻨﺎﺭﹰﺍ ﹶﺃ ﻭ ﻗِﻴ ﻤﺘﻪِ ﻣ ﻦ ﻭﳌﺎ ﻭﺟﻪ ﻣﻌﺎﺫﹰﺍ ﺇﱃ ﺍﻟﻴﻤﻦ) ،ﹶﺃ ﻣ ﺮﻩ ﹶﺃ ﹾﻥ ﻳ ﹾﺄﺧ ﹶﺬ ِﻣ ﻦ ﹸﻛﻞﱢ ﻣ ﺍ ﹶﳌﻌﺎِﻓ ِﺮﻯ ،ﻭﻫﻰ ﺛﻴﺎ ﺏ ﺗﻜﻮﻥ ﺑﺎﻟﻴﻤﻦ().(٤ ﻭﰱ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳉﺰﻳﺔ ﻏ ﲑ ﻣﻘﺪﺭﺓ ﺍﳉﻨﺲ ،ﻭﻻ ﺍﻟﻘﺪﺭِ ،ﺑﻞ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺺ ﲝﺴﺐ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﺣﺘﻤﺎﻝ ﻣﻦ ﺗﺆﺧﺬ ﻣﻨﻪ، ﺛﻴﺎﺑﹰﺎ ﻭﺫﻫﺒﹰﺎ ﻭﺣﻠﻼﹰ ،ﻭﺗﺰﻳ ﺪ ﻭﺗﻨ ﹸﻘ ﻭﺣﺎﻟﻪ ﰲ ﺍﳌﻴﺴﺮﺓ ،ﻭﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﳌﺎﻝ. ﺏ ﻭﺍﻟﻌﺠﻢ ،ﺑﻞ ﺃﺧﺬﻫﺎ ﻭﱂ ﻳﻔﺮﻕ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺧﻠﻔﺎﺅﻩ ﰲ ﺍﳉﺰﻳﺔ ﺑﲔ ﺍﻟﻌﺮ ِ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ،ﻭﺃﺧﺬﻫﺎ ﻣِﻦ ﳎﻮﺱ ﻫﺠﺮ ،ﻭﻛﺎﻧﻮﺍ ﻋﺮﺑﺎﹰ ،ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﺃﻣ ﹲﺔ ﻟﻴﺲ ﳍﺎ ﰲ ﺍﻷﺻﻞ ﻛﺘﺎﺏ ،ﻭﻛﺎﻧﺖ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺗﺪﻳﻦ ﺑﺪﻳﻦ ﻣﻦ ﺟﺎﻭﺭﻫﺎ ﻣﻦ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٢٢٧/١ﻭ (٣٦٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣٢٣٠ﻣﻦ ﻃﺮﻳﻖ ﺍﻷﻋﻤﺶ ﻋﻦ ﳛﲕ ﺍﺑﻦ ﻋﻤﺎﺭﺓ، ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﳛﲕ ﺑﻦ ﻋﻤﺎﺭﺓ .ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ. ) (٢ﺍﻧﻈﺮ ﺍﻟﺴﲑﺓ ) (٥٢٦/٢ﻻﺑﻦ ﻫﺸﺎﻡ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٠٤١ﰲ ﺍﳋﺮﺍﺝ. ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٢٣٠/٥ﻭ ٣٣٣ﻭ .(٢٤٧
٩٥ ﺏ ﺍﻟﺒﺤﺮﻳﻦ ﳎﻮﺳﹰﺎ ﺎﻭﺭﺎ ﻓﺎ ِﺭﺱ ،ﻭﺗﻨﻮﺥ ،ﻭﺑ ﻬﺮﺓ ،ﻭﺑﻨﻮ ﺗﻐﻠﺐ ﺍﻷُﻣﻢ ،ﻓﻜﺎﻧﺖ ﻋﺮ ﻧﺼﺎﺭﻯ ﺎﻭﺭﻢ ﻟﻠﺮﻭﻡ ،ﻭﻛﺎﻧﺖ ﻗﺒﺎﺋ ﹸﻞ ﻣﻦ ﺍﻟﻴﻤﻦ ﻳﻬﻮﺩ ﺎﻭﺭﻢ ﻟﻴﻬﻮﺩ ﺍﻟﻴﻤﻦ ،ﻓﺄﺟﺮﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺣﻜﺎ ﻡ ﺍﳉِﺰﻳﺔ ،ﻭﱂ ﻳﻌﺘﱪ ﺁﺑﺎﺀﻫﻢ ،ﻭﻻ ﻣﱴ ﺩﺧﻠﹸﻮﺍ ﰲ ﺩﻳ ِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ: ﻫﻞ ﻛﺎﻥ ﺩﺧﻮﳍﻢ ﻗﺒﻞ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﺒﺪﻳﻞ ﺃﻭ ﺑﻌﺪﻩ ،ﻭﻣﻦ ﺃﻳﻦ ﻳﻌ ِﺮﻓﹸﻮ ﹶﻥ ﺫﻟﻚ ،ﻭﻛﻴﻒ ﻳﻨﻀﺒﻂ ﻭﻣﺎ ﺍﻟﺬﻯ ﺩ ﱠﻝ ﻋﻠﻴﻪ؟ ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻯ ،ﺃﻥ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﻮﺩ ﺃﺑﻨﺎﺅﻫﻢ ﺑﻌﺪ ﺍﻟﻨﺴﺦ ﺑﺸﺮﻳﻌﺔ ﻋﻴﺴﻰ ،ﻭﺃﺭﺍﺩ ﺁﺑﺎﺅﻫﻢ ﺇﻛﺮﺍﻫﻬﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﻻ ﺇ ﹾﻛﺮﺍ ﻩ ﰲ ﺍﻟﺪﻳ ِﻦ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٥٦ :ﻭﰱ ﻗﻮﻟﻪ ﳌﻌﺎﺫ ) :ﺧ ﹾﺬ ِﻣ ﻦ ﹸﻛﻞﱢ ﺣﺎﱂ ﺩﻳﻨﺎﺭﹰﺍ( ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﺎ ﻻ ﺗﺆﺧﺬ ﻣﻦ ﺻﱮ ﻭﻻ ﺍﻣﺮﺃﺓ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﺗﺼﻨﻌﻮﻥ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ )ﻣﺼﻨﻔﻪ( ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﰲ )ﺍﻷﻣﻮﺍﻝ( ﺃﻥ ﺍﻟﻨﱮ ج ﺃ ﻣ ﺮ ﻣﻌﺎ ﹶﺫ ﺑﻦ ﺟﺒﻞ :ﺃﻥ ﻳﺄﺧﺬ ﻣِﻦ ﺍﻟﻴﻤﻦ ﺍﳉﺰﻳﺔ ﻣِﻦ ﻛﻞ ﺣﺎﱂ ﺃﻭ ﺣﺎﳌﺔ ،ﺯﺍﺩ ﺃﺑﻮ ﻋﺒﻴﺪ) :ﻋﺒﺪﹰﺍ ﺃﻭ ﺃﻣﺔﹰ ،ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﻗﻴﻤﺘﻪ ﻣﻦ ﺍﳌﻌﺎﻓﺮِﻯ() (١ﻓﻬﺬﺍ ﻓﻴﻪ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ،ﻭﺍﳊﺮ ﻭﺍﻟﺮﻗﻴﻖ؟ ﻗﻴﻞ :ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻭﺻﻠﻪ ،ﻭﻫﻮ ﻣﻨﻘﻄﻊ ،ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﳐﺘﻠﻒ ﻓﻴﻬﺎ ،ﱂ ﻳﺬﻛﺮﻫﺎ ﺳﺎﺋﺮ ﺍﻟﺮﻭﺍﺓ ،ﻭﻟﻌﻠﻬﺎ ﻣﻦ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ. ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻯ ،ﻭﺍﻟﻨﺴﺎﺋﻰ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﻏﲑﻫﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﺎﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻗﻮﻟﻪ :ﺃﻣﺮﻩ )ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻛﻞ ﺣﺎﱂ ﺩﻳﻨﺎﺭﹰﺍ( ﻭﱂ ﻳﺬﻛﺮﻭﺍ ﻫﺬﻩ ﱮ ج ﺍﳉﺰﻳﺔ ﺍﻟﻌﺮﺏ ِﻣ ﻦ ﺍﻟﻨﺼﺎﺭﻯ ،ﻭﺍﻟﻴﻬﻮﺩ ،ﻭﺍﻮﺱ، ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﺃﻛﺜﺮ ﻣ ﻦ ﺃﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻨ ﻭﱂ ﻳﻜﺸﻒ ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﱴ ﺩﺧﻞ ﰲ ﺩﻳﻨﻪ ،ﻭﻛﺎﻥ ﻳﻌﺘﱪﻫﻢ ﺑﺄﺩﻳﺎﻢ ﻻ ﺑﺂﺑﺎﺋﻬﻢ. ﻓﺪﺻﻞ ﰲ ﺗﺮﺗﻴﺐ ﺳﻴﺎﻕ ﻫﺪﻳﻪ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻣﻦ ﺣﲔ ﺑﻌِﺚ ﺇﱃ ﺣﲔ ﻟﻘﻰ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺃﻭﻝ ﻣﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﺃﻥ ﻳﻘﺮﺃ ﺑﺎﺳ ِﻢ ﺭﺑﻪ ﺍﻟﺬﻯ ﺧﻠﻖ ،ﻭﺫﻟﻚ ﺃﻭﻝ ﻧﺒﻮﺗﻪ ،ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻘﺮﺃ ﰲ ﻧﻔﺴﻪ ،ﻭﱂ ﻳﺄﻣﺮﻩ ﺇﺫ ﺫﺍﻙ ﺑﺘﺒﻠﻴﻎ ،ﰒ ﺃﻧﺰﻝ ﻋﻠﻴﻪ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﹾﻟ ﻤﺪﺛﱢ ﺮ * ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﺍﳌﺼﻨﻒ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﺍﻻﻋﻤﺶ ﻋﻦ ﺷﻘﻴﻖ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﻣﺴﺮﻭﻕ ﺑﻦ ﺍﻷﺟﺪﻉ ،ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ :ﻛﺎﻥ ﻣﻌﻤﺮ ﻳﻘﻮﻝ :ﻫﺬﺍ ﻏﻠﻂ ﻗﻮﻟﻪ ﺣﺎﳌﺔ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺷﻲﺀ ﻣﻌﻤﺮ ﺍﻟﻘﺎﺗﻞ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﰲ ﺍﻷﻣﻮﺍﻝ ﺹ .٣٧
٩٦ ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ﴾ ]ﺍﳌﺪﺛﺮ [٢-١ :ﻓﻨﺒﺄﻩ ﺑﻘﻮﻟﻪ﴿ :ﺍ ﹾﻗ ﺮﹾﺃ﴾ ،ﻭﺃﺭﺳـﻠﻪ ﺑـ ﴿ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤﺪﺛﱢ ﺮ﴾ ﰒ ﺃﻣﺮﻩ ﺏ ﺃﻥ ﻳﻨ ِﺬ ﺭ ﻋﺸﲑﺗﻪ ﺍﻷﻗﺮِﺑﲔ ،ﰒ ﺃﻧﺬﺭ ﻗﻮﻣﻪ ،ﰒ ﺃﻧﺬ ﺭ ﻣ ﻦ ﺣ ﻮﹶﻟﻬﻢ ﻣِﻦ ﺍﻟﻌﺮﺏ ،ﰒ ﺃﻧﺬﺭ ﺍﻟﻌﺮ ﻀ ﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ﺑﻌﺪ ﻧﺒﻮﺗﻪ ﻳﻨ ِﺬﺭ ﺑﺎﻟﺪﻋﻮﺓ ﺑﻐﲑ ﻗﺘﺎﻝ ﻭﻻ ﻗﺎﻃﺒﺔ ،ﰒ ﺃﻧﺬﺭ ﺍﻟﻌﺎﹶﻟ ِﻤﲔ ،ﻓﺄﻗﺎﻡ ِﺑ ﻒ ﻭﺍﻟﺼ ِﱪ ﻭﺍﻟﺼﻔﺢ. ﺟِﺰﻳﺔ ،ﻭﻳﺆﻣﺮ ﺑﺎﻟﻜ ﰒ ﺃﹸ ِﺫ ﹶﻥ ﻟﻪ ﰲ ﺍﳍﺠﺮﺓ ،ﻭﺃﹸ ِﺫ ﹶﻥ ﻟﻪ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﰒ ﺃﻣﺮﻩ ﺃﻥ ﻳﻘﺎِﺗ ﹶﻞ ﻣﻦ ﻗﺎﺗﻠﻪ ،ﻭﻳ ﹸﻜﻒ ﻋﻤﻦ ﺍﻋﺘﺰﻟﻪ ﻭﱂ ﻳﻘﺎﺗﻠﻪ ،ﰒ ﺃﻣﺮﻩ ﺑِﻘﺘﺎ ِﻝ ﺍﳌﺸﺮﻛﲔ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺍﻟ ﺪﻳ ﻦ ﹸﻛﻠﱡﻪ ﷲ ،ﰒ ﻛﺎﻥ ﺍﻟﻜﻔﺎ ﺭ ﻣﻌﻪ ﺑﻌﺪ ﺍﻷﻣ ِﺮ ﺑﺎﳉﻬﺎﺩ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﺃﻫ ﹸﻞ ﺻﻠﺢ ﻭﻫﺪﻧﺔ ،ﻭﺃﻫ ﹸﻞ ﺣﺮﺏ ،ﻭﺃﻫ ﹸﻞ ﺫﱢﻣﺔ ،ﻓﺄﻣﺮ ﺑﺄﻥ ﻳﺘﻢ ﻷﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺼﻠﺢ ﻋﻬﺪﻫﻢ ،ﻭﺃﻥ ﻳﻮﰱ ﳍﻢ ﺑﻪ ﻣﺎ ﺍﺳﺘﻘﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ،ﻓﺈﻥ ﺧﺎﻑ ﺾ ﺍﻟﻌﻬﺪ ،ﻭﺃﹸ ِﻣ ﺮ ﺃﻥ ﻳﻘﺎﺗﻞ ﻣﻨﻬﻢ ﺧِﻴﺎﻧﺔ ،ﻧﺒ ﹶﺬ ﺇﻟﻴﻬﻢ ﻋﻬﺪﻫﻢ ،ﻭﱂ ﻳﻘﺎِﺗﻠﹾﻬﻢ ﺣﱴ ﻳ ﻌِﻠﻤﻬﻢ ِﺑﻨ ﹾﻘ ِ ﻣﻦ ﻧﻘﺾ ﻋﻬﺪﻩ .ﻭﳌﺎ ﻧﺰﻟﺖ ﺳﻮﺭﺓ )ﺑﺮﺍﺀﺓ( ﻧﺰﻟﺖ ﺑﺒﻴﺎﻥ ﺣﻜﻢ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻛﻠﻬﺎ ،ﻓﺄﻣﺮﻩ ﻓﻴﻬﺎ ﺃﻥ ﻳﻘﺎِﺗ ﹶﻞ ﻋﺪﻭﻩ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ ﺍﳉﺰﻳﺔﹶ ،ﺃﻭ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺃﻣﺮﻩ ﻒ ﻭﺍﻟﺴﻨﺎﻥِ ،ﻭﺍﳌﻨﺎﻓﻘﲔ ﻓﻴﻬﺎ ِﲜﻬﺎ ِﺩ ﺍﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻐِﻠﻈﺔ ﻋﻠﻴﻬﻢ ،ﻓﺠﺎﻫﺪ ﺍﻟﻜﻔﺎﺭ ﺑﺎﻟﺴﻴ ِ ﺠ ِﺔ ﻭﺍﻟﻠﱢﺴﺎﻥ. ﺑﺎﳊﹸ ﻭﺃﻣﺮﻩ ﻓﻴﻬﺎ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﻋﻬﻮﺩ ﺍﻟﻜﻔﺎﺭ ،ﻭﻧﺒﺬ ﻋﻬﻮﺩﻫﻢ ﺇﻟﻴﻬﻢ ،ﻭﺟﻌ ﹶﻞ ﺃﻫ ﹶﻞ ﺍﻟﻌﻬﺪ ﰲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﻗﺴﻤﹰﺎ ﺃﻣﺮﻩ ﺑﻘﺘﺎﳍﻢ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻧﻘﻀﻮﺍ ﻋﻬﺪﻩ ،ﻭﱂ ﻳﺴﺘﻘِﻴﻤﻮﺍ ﻟﻪ، ﻓﺤﺎﺭﻢ ﻭﻇﻬﺮ ﻋﻠﻴﻬﻢ .ﻭﻗﺴﻤﹰﺎ ﳍﻢ ﻋﻬﺪ ﻣﺆﻗﱠﺖ ﱂ ﻳﻨﻘﻀﻮﻩ ،ﻭﱂ ﻳﻈﺎﻫِﺮﻭﺍ ﻋﻠﻴﻪ ،ﻓﺄﻣﺮﻩ ﺃﻥ ﻳِﺘﻢ ﳍﻢ ﻋﻬﺪﻫﻢ ﺇﱃ ﻣﺪﻢ .ﻭﻗﺴﻤﹰﺎ ﱂ ﻳﻜﻦ ﳍﻢ ﻋﻬﺪ ﻭﱂ ﻳﺤﺎﺭﺑﻮﻩ ،ﺃﻭ ﻛﺎﻥ ﳍﻢ ﻋﻬﺪ ﻣﻄﻠﻖ ،ﻓﺄﻣﺮ ﺃﻥ ﻳﺆﺟﻠﻬﻢ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﻓﺈﺫﺍ ﺍﻧﺴﻠﺨﺖ ﻗﺎﺗﻠﻬﻢ ،ﻭﻫﻰ ﺍﻷﺷﻬﺮ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ: ﳊ ﺮ ﻡ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ: ﺽ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﹶﺃ ﺷﻬٍ ﺮ﴾ ]ﺍﻟﺘﻮﺑﺔ [٢ :ﻭﻫﻰ ﺍ ﹸ ﴿ﹶﻓﺴِﻴﺤﻮﹾﺍ ﰲ ﺍ َﻷ ﺭ ِ ﳊﺮﻡ ﻫﻬﻨﺎ :ﻫﻰ ﺃﺷﻬﺮ ﺤ ﺮ ﻡ ﻓﹶﺎﻗﹾﺘﻠﹸﻮﹾﺍ ﺍﹾﻟﻤﺸﺮِﻛِﻴ ﻦ﴾ ]ﺍﻟﺘﻮﺑﺔ .[٥ :ﻓﺎ ﹸ ﺴﹶﻠ ﺦ ﺍ َﻷ ﺷﻬﺮ ﺍﹾﻟ ﴿ﻓﺈﺫﹶﺍ ﺍﻧ ﺍﻟﺘﺴـﻴﲑ) ،(١ﺃﻭﳍﺎ ﻳﻮ ﻡ ﺍﻷﺫﺍﻥ ﻭﻫﻮ ﺍﻟﻴﻮ ﻡ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺫﻯ ﺍﳊِﺠﺔ ،ﻭﻫﻮ ﻳﻮ ﻡ ﺍﳊ ﺞ ﺍﻷﻛﱪ ﺍﻟﺬﻯ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺘﺄﺫﻳﻦ ﺑﺬﻟﻚ ،ﻭﺁ ِﺧﺮﻫﺎ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ،ﻭﻟﻴﺴﺖ ﻫﻰ ﺍﻷﺭﺑﻌﺔ ) (١ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ) (٣٣٥/٢ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ :ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺍﳌﺮﺍﺩ ﺑﺎﻷﺷﻬﺮ ﺍﳊﺮﻡ ﻫﺎﻫﻨﺎ ﻣﺎ ﻫﻲ.
٩٧ ﺏ ﺍﻟﻠﱠﻪ ﻳ ﻮ ﻡ ﺧﹶﻠ ﻖ ﺸ ﺮ ﺷﻬﺮﹰﺍ ﰲ ِﻛﺘﺎ ِ ﺸﻬﻮ ِﺭ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﺍﹾﺛﻨﺎ ﻋ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ﴿ :ﺇ ﱠﻥ ِﻋ ﺪ ﹶﺓ ﺍﻟ ﺽ ِﻣﻨﻬﺎ ﹶﺃ ﺭﺑ ﻌ ﹲﺔ ﺣ ﺮ ﻡ﴾ ]ﺍﻟﺘﻮﺑﺔ [٣٦ :ﻓﺈﻥ ﺗﻠﻚ ﻭﺍﺣِﺪ ﻓﺮﺩ ،ﻭﺛﻼﺛﺔ ﺳﺮﺩ: ﺕ ﻭﺍ َﻷ ﺭ ﺴ ﻤﻮﺍ ِ ﺍﻟ ﺭﺟﺐ ،ﻭﺫﹸﻭ ﺍﻟﻘﹶﻌﺪﺓ ،ﻭﺫﻭ ﺍﳊِﺠﺔ ،ﻭﺍ ﹶﶈ ﺮﻡ ،ﻭﱂ ﻳﺴﲑ ﺍﳌﺸﺮﻛﲔ ﰲ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ،ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻤﻜﻦ ،ﻷﺎ ﻏ ﲑ ﻣﺘﻮﺍﻟﻴﺔ ،ﻭﻫﻮ ﺇﳕﺎ ﺃﺟﻠﻬﻢ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ،ﰒ ﺃﻣﺮﻩ ﺑﻌﺪ ﺍﻧﺴﻼﺧﻬﺎ ﺃﻥ ﻳﻘﺎﺗﻠﻬﻢ ،ﻓﻘﺘﻞ ﺍﻟﻨﺎﻗﺾ ﻟﻌﻬﺪﻩ ،ﻭﺃﺟﻞ ﻣ ﻦ ﻻ ﻋﻬﺪ ﻟﻪ ،ﺃﻭ ﻟﻪ ﻋﻬﺪ ﻣﻄﻠﻖ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ، ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺘ ﻢ ﻟﻠﻤﻮﰱ ﺑﻌﻬﺪﻩ ﻋﻬﺪﻩ ﺇﱃ ﻣﺪﺗﻪ ،ﻓﺄﺳﻠﻢ ﻫﺆﻻﺀ ﹸﻛﻠﱡﻬﻢ ،ﻭﱂ ﻳﻘﻴﻤﻮﺍ ﻋﻠﻰ ﺏ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﱢﻣﺔ ﺍﳉِﺰﻳﺔ. ﺿ ﺮ ﻛﻔﺮﻫﻢ ﺇﱃ ﻣﺪﻢ ،ﻭ ﲔ ﻟﻪ ،ﻭﺃﻫ ِﻞ ﻓﺎﺳﺘﻘﺮ ﺃﻣ ﺮ ﺍﻟﻜﻔﺎﺭ ﻣﻌﻪ ﺑﻌﺪ ﻧﺰﻭﻝ )ﺑﺮﺍﺀﺓ( ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﳏﺎﺭﺑ ﻋﻬﺪ ،ﻭﺃﻫ ِﻞ ﺫِﻣﺔ ،ﰒ ﺁﻟﺖ ﺣﺎ ﹸﻝ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺼﻠﺢ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﺼﺎﺭﻭﺍ ﻣﻌﻪ ﻗﺴﻤﲔ: ﳏﺎﺭﺑﲔ ،ﻭﺃﻫﻞ ﺫِﻣﺔ ،ﻭﺍﶈﺎﺭﺑﻮﻥ ﻟﻪ ﺧﺎﺋﻔﻮﻥ ﻣﻨﻪ ،ﻓﺼﺎﺭ ﺃﻫ ﹸﻞ ﺍﻷﺭﺽ ﻣﻌﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ: ﻣﺴﻠﻢ ﻣﺆﻣِﻦ ﺑﻪ ،ﻭﻣﺴﺎﱂ ﻟﻪ ﺁﻣﻦ ،ﻭﺧﺎﺋﻒ ﳏﺎﺭﺏ. ﻭﺃﻣﺎ ﺳﲑﺗﻪ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ،ﻓﺈﻧﻪ ﺃﹸ ِﻣ ﺮ ﺃﻥ ﻳﻘﺒﻞ ﻣِﻨﻬﻢ ﻋﻼﻧﻴﺘﻬﻢ ،ﻭﻳ ِﻜ ﹶﻞ ﺳﺮﺍِﺋﺮﻫﻢ ﺇﱃ ﺍﻟﻠﱠﻪ، ﻆ ﻋﻠﻴﻬﻢ ،ﻭﺃﻥ ﻳﺒﻠﹸ ﹶﻎ ﺑﺎﻟﻘﻮ ِﻝ ﺽ ﻋﻨﻬﻢ ،ﻭﻳﻐِﻠ ﹶ ﳊﺠﺔ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻌ ِﺮ ﻭﺃﻥ ﻳﺠﺎ ِﻫﺪﻫﻢ ﺑﺎﻟ ِﻌﻠﻢ ﻭﺍ ﹸ ﺍﻟﺒﻠﻴﻎ ﺇﱃ ﻧﻔﻮﺳﻬﻢ ،ﻭﺎﻩ ﺃﻥ ﻳﺼﱢﻠ ﻰ ﻋﻠﻴﻬﻢ ،ﻭﺃﻥ ﻳﻘﻮ ﻡ ﻋﻠﻰ ﻗﺒﻮﺭﻫﻢ ،ﻭﺃﺧﱪ ﺃﻧﻪ ﺇﻥ ﺍﺳﺘﻐﻔﺮ ﳍﻢ ،ﻓﻠﻦ ﻳﻐﻔﺮ ﺍﻟﻠﱠﻪ ﳍﻢ ،ﻓﻬﺬﻩ ﺳﲑﺗﻪ ﰲ ﺃﻋﺪﺍﺋﻪ ﻣِﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ. ﻓﺼﻞ
ﺼِﺒ ﺮ ﻧﻔﺴﻪ ﻣﻊ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺭﺑﻬﻢ ﺑﺎﻟﻐﺪﺍ ِﺓ ﻭﺃﻣﺎ ﺳﲑﺗﻪ ﰲ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺣِﺰﺑﻪ ،ﻓﺄﻣﺮ ﻩ ﺃﻥ ﻳ ﻭﺍﻟﻌﺸﻰ ﻳﺮﻳﺪﻭﻥ ﻭﺟﻬﻪ ،ﻭﺃﻻ ﺗﻌﺪ ُﻭ ﻋﻴﻨﺎﻩ ﻋﻨﻬﻢ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻌﻔ ﻮ ﻋﻨﻬﻢ ،ﻭﻳﺴﺘﻐ ِﻔ ﺮ ﳍﻢ، ﻭﻳﺸﺎ ِﻭﺭﻫﻢ ﰲ ﺍﻷﻣﺮ ،ﻭﺃﻥ ﻳﺼﻠﱢﻰ ﻋﻠﻴﻬﻢ. ﻭﺃﻣﺮﻩ ﺠﺮ ﻣﻦ ﻋﺼﺎﻩ ،ﻭﲣﻠﱠﻒ ﻋﻨﻪ ،ﺣﱴ ﻳﺘﻮﺏ ،ﻭﻳﺮﺍ ِﺟ ﻊ ﻃﺎﻋﺘﻪ ،ﻛﻤﺎ ﻫﺠﺮ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺧﻠﱢﻔﹸﻮﺍ. ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻘﻴ ﻢ ﺍﳊﺪﻭ ﺩ ﻋﻠﻰ ﻣﻦ ﺃﺗﻰ ﻣﻮﺟﺒﺎﺗِﻬﺎ ﻣﻨﻬﻢ ،ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻨﺪﻩ ﰲ ﺫﻟﻚ ﺳﻮﺍﺀ ﺷﺮﻳﻔﹸﻬﻢ ﻭﺩﻧﻴﺌﹸﻬﻢ. ﲔ ﺍﻹﻧﺲ ،ﺑﺄﻥ ﻳﺪﻓﻊ ﺑﺎﻟﱴ ﻫﻰ ﺃﺣﺴﻦ ،ﻓﻴﻘﺎﺑﻞ ﺇﺳﺎﺀﺓ ﻭﺃﻣﺮﻩ ﰲ ﺩﻓﻊ ﻋﺪﻭﻩ ﻣِﻦ ﺷﻴﺎﻃ ِ ﻣﻦ ﺃﺳﺎﺀ ﺇﻟﻴﻪ ﺑﺎﻹﺣﺴﺎﻥ ،ﻭﺟﻬﻠﹶﻪ ﺑﺎﳊِﻠﻢ ،ﻭﻇﻠﻤﻪ ﺑﺎﻟﻌﻔﻮ ،ﻭﻗﻄﻴﻌﺘﻪ ﺑﺎﻟﺼﻠﺔ ،ﻭﺃﺧﱪﻩ ﺃﻧﻪ ﺇﻥ
٩٨ ﻓﻌﻞ ﺫﻟﻚ ،ﻋﺎﺩ ﻋﺪﻭﻩ ﻛﺄﻧﻪ ﻭﱃ ﲪﻴﻢ. ﷲ ﻣﻨﻬﻢ ،ﻭﲨﻊ ﻟﻪ ﻫﺬﻳﻦ ﻭﺃﻣﺮﻩ ﰲ ﺩﻓﻌﻪ ﻋﺪﻭﻩ ﻣﻦ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﺎ ِ ﺍﻷﻣﺮﻳﻦ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﻣِﻦ ﺍﻟﻘﺮﺁﻥ :ﰲ ﺳﻮﺭﺓ )ﺍﻷﻋﺮﺍﻑ( ﻭ )ﺍﳌﺆﻣﻨﲔ( ﻭﺳﻮﺭﺓ )ﺣﻢ ﲔ* ﺽ ﻋ ِﻦ ﺍﹾﻟﺠﺎ ِﻫِﻠ ﻑ ﻭﹶﺃ ﻋ ﺮ ﻓﺼﻠﺖ( ﻓﻘﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ﴿ :ﺧِ ﺬ ﺍﻟ ﻌ ﹾﻔ ﻮ ﻭﹾﺃ ﻣ ﺮ ﺑِﺎﹾﻟ ﻌ ﺮ ِ ﷲ ﺇﻧ ﻪ ﺳﻤﻴ ﻊ ﻋﻠِﻴ ﻢ﴾ ]ﺍﻷﻋﺮﺍﻑ-١٩٩ : ﻍ ﻓﺎ ﺳﺘ ِﻌ ﹾﺬ ﺑﺎ ِ ﺸﻴﻄﹶﺎ ِﻥ ﻧ ﺰ ﹲ ﻚ ِﻣ ﻦ ﺍﻟ ﻭﺇﻣﺎ ﻳﻨ ﺰ ﹶﻏﻨ .[٢٠٠ﻓﺄﻣﺮﻩ ﺑﺎﺗﻘﺎﺀ ﺷﺮ ﺍﳉﺎﻫﻠﲔ ﺑﺎﻹﻋﺮﺍﺽ ﻋﻨﻬﻢ ،ﻭﺑﺎﺗﻘﺎﺀ ﺷﺮ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﱃ ﺍﻷﻣﺮ ﻣﻊ ﺍﻟﺮﻋﻴﺔ ﻣﻨﻪ ،ﻭﲨﻊ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳ ِﺔ ﻣﻜﺎ ِﺭ ﻡ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺸﻴﻢ ﻛﻠﻬﺎ ،ﻓﺈﻥ ﻭ ﱠ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ :ﻓﺈﻧﻪ ﻻ ﺑ ﺪ ﻟﻪ ﻣِﻦ ﺣ ﻖ ﻋﻠﻴﻬﻢ ﻳﻠﺰﻣﻬﻢ ﺍﻟﻘﻴﺎ ﻡ ﺑﻪ ،ﻭﺃﻣ ٍﺮ ﻳﺄﻣﺮﻫﻢ ﺑﻪ ،ﻭﻻ ﺑﺪ ﺖ ﻣِﻦ ﺗﻔﺮﻳﻂ ﻭﻋﺪﻭﺍﻥ ﻳﻘﻊ ﻣﻨﻬﻢ ﰲ ﺣﻘﻪ ،ﻓﺄﹸ ِﻣ ﺮ ﺑﺄﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﳊﻖ ﺍﻟﺬﻯ ﻋﻠﻴﻬﻢ ﻣﺎ ﻃ ﻮ ﻋ ﺸﻖ ،ﻭﻫﻮ ﺍﻟﻌﻔﻮ ﺍﻟﺬﻯ ﻻ ﻳﻠﺤﻘﻬﻢ ﺑﺒﺬﻟﻪ ﺑﻪ ﺃﻧﻔﺴﻬﻢ ﻭﲰﺤﺖ ﺑﻪ ،ﻭ ﺳﻬ ﹶﻞ ﻋﻠﻴﻬﻢ ،ﻭﱂ ﻳ ﺿﺮ ﺭ ﻭﻻ ﻣﺸﻘﺔ ،ﻭﺃﻣﺮ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟ ﻌﺮﻑ ،ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻯ ﺗﻌﺮﻓﹸﻪ ﺍﻟﻌﻘﻮ ﹸﻝ ﺍﻟﺴﻠﻴﻤﺔ، ﻭﺍﻟ ِﻔ ﹶﻄﺮ ﺍﳌﺴﺘﻘﻴﻤﺔ ،ﻭﺗﻘﺮ ﲝﺴﻨﻪ ﻭﻧﻔﻌﻪ ،ﻭﺇﺫﺍ ﺃﻣﺮ ﺑﻪ ﻳﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺃﻳﻀﹰﺎ ﻻ ﺑﺎﻟﻌﻨﻒ ﻭﺍﻟﻐﻠﻈﺔ .ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻘﺎِﺑ ﹶﻞ ﺟﻬ ﹶﻞ ﺍﳉﺎﻫﻠﲔ ﻣﻨﻬﻢ ﺑﺎﻹﻋﺮﺍﺽ ﻋﻨﻪ ،ﺩﻭﻥ ﺃﻥ ﻳﻘﺎﺑﻠﹶﻪ ﲟﺜﻠﻪ، ﻓﺒِﺬﻟﻚ ﻳﻜﺘﻔﻰ ﺷﺮﻫﻢ. ﺠ ﻌِﻠﻨﻰ ﻼ ﺗ ﺏ ﹶﻓ ﹶ ﺏ ﺇﻣﺎ ﺗ ِﺮﻳﻨﻰ ﻣﺎ ﻳﻮ ﻋﺪﻭ ﹶﻥ * ﺭ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﲔ﴿ :ﻗﹸﻞ ﺭ ﺴﻦ ﻚ ﻣﺎ ﻧ ِﻌﺪﻫ ﻢ ﹶﻟﻘﹶﺎ ِﺩﺭﻭ ﹶﻥ * ﺍ ﺩﹶﻓ ﻊ ﺑِﺎﱠﻟﺘِﻰ ِﻫ ﻰ ﹶﺃ ﺣ ﲔ * ﻭﺇﻧﺎ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻧ ِﺮﻳ ﰲ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﺍﻟﻈﱠﺎﳌ ﲔ* ﺸﻴﺎ ِﻃ ِ ﺕ ﺍﻟ ﻚ ِﻣ ﻦ ﻫ ﻤﺰﺍ ِ ﺏ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺼﻔﹸﻮ ﹶﻥ * ﻭﻗﹸﻞ ﺭ ﺤﻦ ﹶﺃ ﻋﹶﻠﻢِ ﺑﻤﺎ ﻳ ِ ﺍﻟﺴـﻴـﹶﺌﺔﹶ ،ﻧ ﺤ ﺏ ﹶﺃ ﹾﻥ ﻳ ﻚ ﺭ ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ ﻀﺮﻭ ِﻥ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ.[٩٨-٩٣ : ﺴﻴﹶﺌﺔﹸ ،ﺍ ﺩﹶﻓ ﻊ ﺑِﺎﱠﻟﺘِﻰ ﺴﻨﺔﹸ ﻭﻻ ﺍﻟ ﺤ ﺴﺘﻮِﻯ ﺍﹾﻟ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺣﻢ ﹸﻓﺼﻠﺖ﴿ :ﻭﻻ ﺗ ﺻﺒﺮﻭﹾﺍ ﻚ ﻭﺑﻴﻨﻪ ﻋﺪﺍ ﻭ ﹲﺓ ﹶﻛﹶﺄﻧﻪ ﻭِﻟ ﻰ ﺣﻤِﻴ ﻢ * ﻭﻣﺎ ﻳﹶﻠﻘﱠﺎﻫﺎ ﺇ ﱠﻻ ﺍﱠﻟﺬِﻳ ﻦ ﺴﻦ ﻓﺈﺫﹶﺍ ﺍﱠﻟﺬِﻯ ﺑﻴﻨ ِﻫ ﻰ ﹶﺃ ﺣ ﻍ ﻓﹶﺎ ﺳﺘ ِﻌ ﹾﺬ ﺑﺎﷲِِ ،ﺇﻧ ﻪ ﻫ ﻮ ﺸﻴﻄﹶﺎ ِﻥ ﻧ ﺰ ﹲ ﻚ ِﻣ ﻦ ﺍﻟ ﻆ ﻋﻈِﻴ ٍﻢ * ﻭﺇﻣﺎ ﻳﻨ ﺰ ﹶﻏﻨ ﻭﻣﺎ ﻳﹶﻠﻘﱠﺎﻫﺎ ﺇ ﱠﻻ ﺫﹸﻭ ﺣ ﱟ ﺍﻟ ﺴﻤِﻴ ﻊ ﺍﹾﻟ ﻌﻠِﻴ ﻢ﴾ ]ﻓﺼﻠﺖ ،[٣٦-٣٤ :ﻓﻬﺬﻩ ﺳﲑﺗﻪ ﻣﻊ ﺃﻫﻞ ﺍﻷﺭﺽ ﺇﻧﺴﻬﻢ ،ﻭﺟﻨﻬﻢ، ﻣﺆﻣﻨﻬﻢ ،ﻭﻛﺎﻓﺮﻫﻢ. ﻓﺼﻞ ﻓﻲ ﺳﻴﺎق ﻣﻐﺎزﻳﻪ وﺑﻌﻮﺛﻪ ﻋﻠﻰ وﺟﻪ اﻻﺧﺘﺼﺎر
٩٩ ﻭﻛﺎﻥ ﺃﻭﻝ ﻟﻮﺍﺀ ﻋﻘﺪﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳊﻤﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ، ﻋﻠﻰ ﺭﺃﺱ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﻣﻬﺎ ﺟﺮِﻩ ،ﻭﻛﺎﻥ ﻟﻮﺍ ًﺀ ﺃﺑﻴﺾ ،ﻭﻛﺎﻥ ﺣﺎﻣِﻠﻪ ﺃﺑﻮ ﻣ ﺮﺛﹶﺪ ﹶﻛﻨﺎﺯ ﺑﻦ ﻼ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺧﺎﺻﺔ ،ﻳﻌﺘ ِﺮﺽ ﻋِﲑﹰﺍ ﺍﳊﹸﺼﲔ ﺍﻟ ﻐﻨﻮﻯ ﺣﻠﻴﻒ ﲪﺰﺓ ،ﻭﺑﻌﺜﻪ ﰲ ﺛﻼﺛﲔ ﺭﺟ ﹰ ﻒ ﻟﻘﺮﻳﺶ ﺟﺎﺀﺕ ﻣﻦ ﺍﻟﺸﺎﻡ ،ﻭﻓﻴﻬﺎ ﺃﺑﻮ ﺟﻬﻞ ﺑﻦ ﻫﺸﺎﻡ ﰲ ﺛﻼﲦﺎﺋﺔ ﺭﺟﻞ ،ﻓﺒﻠﻐﻮﺍ ِﺳﻴ ﺍﻟﺒﺤ ِﺮ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌِﻴﺺِ ،ﻓﺎﻟﺘ ﹶﻘﻮﺍ ﻭﺍﺻﻄﻔﱡﻮﺍ ﻟﻠﻘﺘﺎﻝ ،ﻓﻤﺸﻰ ﳎﺪﻯ ﺑﻦ ﻋﻤﺮﻭ ﺍﳉﹸﻬﲎ، ﺠ ﺰ ﺑﻴﻨﻬﻢ ﻭﱂ ﻳﻘﺘﺘِﻠﻮﺍ. ﻭﻛﺎﻥ ﺣﻠﻴﻔﹰﺎ ﻟﻠﻔﺮﻳﻘﲔ ﲨﻴﻌﺎﹰ ،ﺑﲔ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ،ﺣﱴ ﺣ ﻓﺼﻞ
ﺱ ﰒ ﺑﻌﺚ ﻋﺒﻴ ﺪ ﹶﺓ ﺑ ﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳌﻄﻠﺐ ﰲ ﺳﺮﻳﺔ ﺇﱃ ﺑﻄ ِﻦ ﺭﺍﺑﻎ ﰲ ﺷﻮﺍﻝ ﻋﻠﻰ ﺭﺃ ِ ﺴ ﹶﻄﺢ ﺑﻦ ﹸﺃﺛﹶﺎﺛﹶﺔ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻭﻋﻘﺪ ﻟﻪ ﻟﻮﺍ ًﺀ ﺃﺑﻴﺾ ،ﻭﲪﻠﻪ ِﻣ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﻛﺎﻧﻮﺍ ﰲ ﺳﺘﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻟﻴﺲ ﻓﻴﻬﻢ ﺃﻧﺼﺎﺭﻯ ،ﻓﻠﻘﻰ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑ ﻦ ﺤ ﹶﻔﺔِ ،ﻭﻛﺎﻥ ﺑﻴﻨﻬﻢ ﳉ ﺣﺮﺏ ،ﻭﻫﻮ ﰲ ﻣﺎﺋﺘﲔ ﻋﻠﻰ ﺑﻄﻦ ﺭﺍﺑﻎ ،ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﻣﻴﺎ ٍﻝ ﻣﻦ ﺍ ﹸ ﺴﻠﱡﻮﺍ ﺍﻟﺴﻴﻮﻑ ،ﻭﱂ ﻳﺼﻄﻔﻮﺍ ﻟﻠﻘﺘﺎﻝ ،ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻣﻨﺎﻭﺷﺔ ،ﻭﻛﺎﻥ ﺳﻌ ﺪ ﺑﻦ ﺍﻟﺮﻣﻰ ،ﻭﱂ ﻳ ﺃﰉ ﻭﻗﺎﺹ ﻓﻴﻬﻢ ،ﻭﻫﻮ ﺃﻭ ﹸﻝ ﻣﻦ ﺭﻣﻰ ﺑﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﰒ ﺍﻧﺼﺮﻑ ﺍﻟﻔﺮﻳﻘﺎ ِﻥ ﻋﻠﻰ ﺣﺎﻣﻴﺘﻬﻢ .ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻋِﻜﺮﻣﺔ ﺑ ﻦ ﺃﰉ ﺟﻬﻞ ،ﻭﻗﺪﻡ ﺳﺮﻳﺔ ﻋﺒﻴﺪﺓ ﻋﻠﻰ ﺳﺮﻳﺔ ﲪﺰﺓ).(١ ﻓﺼﻞ
ﺹ ﺇﱃ ﺍﳋﺮﺍ ِﺭ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﻋﻠﻰ ﺭﺃﺱ ﺗﺴﻌﺔ ﺃﺷﻬﺮ، ﺚ ﺳﻌ ﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎ ٍ ﰒ ﺑﻌ ﹶ ﻭﻋﻘﺪ ﻟﻪ ﻟﻮﺍ ًﺀ ﺃﺑﻴﺾ ،ﻭﲪﻠﻪ ﺍﳌﻘﺪﺍ ﺩ ﺑ ﻦ ﻋﻤﺮﻭ ،ﻭﻛﺎﻧﻮﺍ ﻋﺸﺮﻳﻦ ﺭﺍﻛﺒﹰﺎ ﻳﻌﺘ ِﺮﺿﻮ ﹶﻥ ﻋِﲑﹰﺍ ﳋﺮﺍﺭ ،ﻓﺨﺮﺟﻮﺍ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻬﻢ ،ﻓﻜﺎﻧﻮﺍ ﻳﻜﻤﻨﻮﻥ ﺑﺎﻟﻨﻬﺎﺭ، ﻟﻘﺮﻳﺶ ،ﻭ ﻋ ِﻬ ﺪ ﺃﻥ ﻻ ﻳﺠﺎ ِﻭ ﺯ ﺍ ﹶ ﻭﻳﺴﲑﻭﻥ ﺑﺎﻟﻠﻴﻞ ،ﺣﱴ ﺻﺒﺤﻮﺍ ﺍﳌﻜﺎﻥ ﺻﺒِﻴﺤ ﹶﺔ ﲬﺲ ،ﻓﻮﺟﺪﻭﺍ ﺍﻟ ِﻌﲑ ﻗﺪ ﻣﺮﺕ ﺑﺎﻷﻣﺲ).(٢ ﻓﺼﻞ
ﰒ ﻏﺰﺍ ﺑﻨﻔﺴﻪ ﻏﺰﻭﺓ ﺍﻷﺑﻮﺍﺀ ،ﻭﻳﻘﺎﻝ ﳍﺎ :ﻭﺩﺍﻥ ،ﻭﻫﻰ ﺃﻭ ﹸﻝ ﻏﺰﻭﺓ ﻏﺰﺍﻫﺎ ﺑﻨﻔﺴﻪ، ﺻﻔﹶﺮ ﻋﻠﻰ ﺭﺃﺱ ﺍﺛﲎ ﻋﺸﺮ ﺷﻬﺮﹰﺍ ﻣِﻦ ﻣﻬﺎ ﺟ ِﺮﻩِ ،ﻭﲪﻞ ﻟﻮﺍﺀﻩ ﲪﺰ ﹸﺓ ﺑ ﻦ ﻋﺒﺪ ﻭﻛﺎﻧﺖ ﰲ ) (١ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٥٩٦ ،٥٩٥/١ﻭﺍﺑﻦ ﺳﻌﺪ ) ،(٧/٢ﻭﺍﺑﻦ ﻛﺜﲑ ).(٣٣٩ ،٣٣٨/٢ )(٢ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(٦٠٠/١ﻭﺍﺑﻦ ﺳﻌﺪ ).(٧/٢
١٠٠ ﺍﳌﻄﻠﺐ ،ﻭﻛﺎﻥ ﺃﺑﻴﺾ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺳﻌ ﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻭﺧﺮﺝ ﰲ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺧﺎﺻﺔ ﺑﻌﺘﺮِﺽ ﻋِﲑﹰﺍ ﻟﻘﺮﻳﺶ ،ﻓﻠﻢ ﻳﻠﻖ ﻛﻴﺪﺍﹰ ،ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻭﺍﺩﻉ ﳐﺸ ﻰ ﺑﻦ ﻋﻤﺮﻭ ﺿ ﻤﺮﺓ ،ﻭﻻ ﻳﻐﺰﻭﻩ ،ﻭﻻ ﺃﻥ ﺿﻤﺮﺓ ﰲ ﺯﻣﺎﻧﻪ ﻋﻠﻰ ﺃﻻ ﻳﻐﺰﻭ ﺑﲎ ﻀ ﻤﺮِﻯ ﻭﻛﺎﻥ ﺳﻴ ﺪ ﺑﲎ ﺍﻟ ﺲ ﻳﻜﺜﱢﺮﻭﺍ ﻋﻠﻴﻪ ﲨﻌﺎﹰ ،ﻭﻻ ﻳﻌِﻴﻨﻮﺍ ﻋﻠﻴﻪ ﻋﺪﻭﺍﹰ ،ﻭﻛﺘﺐ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻛﺘﺎﺑﺎﹰ ،ﻭﻛﺎﻧﺖ ﻏﻴﺒﺘﻪ ﲬ )(١ ﻋﺸﺮﺓ ﻟﻴﻠﺔ. ﻓﺼﻞ
ﻁ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ،ﻋﻠﻰ ﺭﺃﺱ ﺛﻼﺛ ﹶﺔ ﻋﺸ ﺮ ﺷﻬﺮﹰﺍ ﻣِﻦ ﰒ ﻏﺰﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻮﺍ ﹶ ﻣﻬﺎ ﺟ ِﺮﻩِ ،ﻭﲪﻞ ﻟﻮﺍﺀَﻩ ﺳﻌ ﺪ ﺑ ﻦ ﺃﰉ ﻭﻗﺎﺹ ،ﻭﻛﺎﻥ ﺃﺑﻴﺾ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﺧﺮﺝ ﰲ ﻣﺎﺋﺘﲔ ﻣِﻦ ﺃﺻﺤﺎﺑﻪ ﻳﻌﺘﺮِﺽ ﻋِﲑﹰﺍ ﻟﻘﹸﺮﻳﺶ ،ﻓﻴﻬﺎ ﺃﻣﻴ ﹸﺔ ﺑ ﻦ ﺧﻠﻒ ﺍﳉﹸﻤﺤﻰ ،ﻭﻣﺎﺋﺔ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ ،ﻭﺃﻟﻔﺎﻥ ﻭﲬﺴﻤﺎﺋﺔ ﺑﻌﲑ ،ﻓﺒﻠﻎ ﺑﻮﺍﻃﺎﹰ ،ﻭﳘﺎ ﺟﺒﻼﻥ ﻓﺮﻋﺎﻥ ،ﺃﺻﻠﻬﻤﺎ ﻭﺍﺣﺪ ﻣﻦ ﺟﺒﺎ ِﻝ ﺟﻬﻴﻨﺔ ،ﳑﺎ ﻳﻠﻰ ﻃﺮﻳ ﻖ ﺍﻟﺸﺎﻡ ،ﻭﺑﲔ ﺑﻮﺍﻁ ﻭﺍﳌﺪﻳﻨﺔ ﹸﳓ ﻮ )(٢ ﺃﺭﺑﻌ ِﺔ ﺑﺮﺩ ،ﻓﻠﻢ ﻳﻠﻖ ﻛﻴﺪﹰﺍ ﻓﺮﺟﻊ. ﻓﺼﻞ
ﺱ ﺛﻼﺛﺔ ﻋﺸﺮ ﺷﻬﺮﹰﺍ ﻣِﻦ ﻣﻬﺎ ﺟﺮِﻩ ﻳﻄﻠﺐ ﹸﻛﺮﺯ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﻔﻬﺮﻯ، ﰒ ﺧﺮﺝ ﻋﻠﻰ ﺭﺃ ِ ﻭﲪﻞ ﻟِﻮﺍﺀﻩ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻛﺎﻥ ﺃﺑﻴﺾ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﻛﺎﻥ ﻛﹸﺮﺯ ﻗﺪ ﺃﻏﺎﺭ ﻋﻠﻰ ﺳﺮﺡ ﺍﳌﺪﻳﻨﺔ ،ﻓﺎﺳﺘﺎﻗﻪ ،ﻭﻛﺎﻥ ﻳﺮﻋﻰ ﺑﺎﳊِﻤﻰ، ﻓﻄﻠﺒﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺑﻠﻎ ﻭﺍﺩﻳﹰﺎ ﻳﻘﺎﻝ ﻟﻪ ) :ﺳﻔﹶﻮﺍﻥ( ﻣِﻦ ﻧﺎﺣﻴﺔ ﺑﺪﺭ ،ﻭﻓﺎﺗﻪ ﻛﹸﺮﺯ ﻭﱂ )(٣ ﻳﻠﺤﻘﻪ ،ﻓﺮﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ
ﰒ ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺟﻤﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻋﻠﻰ ﺭﺃﺱ ﺳﺘﺔ ﻋﺸﺮ ﺷﻬﺮﺍﹰ ،ﻭﲪﻞ ﻟﻮﺍﺀﻩ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﻛﺎﻥ ﺃﺑﻴﺾ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺃﺑﺎ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ) (١ﺍﻷﺑﻮﺍﺀ :ﻗﺮﻳﺔ ﻣﻦ ﻋﻤﻞ ﺍﻟﻘﺮﺡ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳉﺤﻔﺔ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻭﻥ ﻣﻴﻼ. ) (٢ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٠٠ ،٥٩٨/١ﻭﺍﺑﻦ ﺳﻌﺪ ) (٩ ،٨/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (٣٦١/٢ﻭﺍﻟﻄﱪﻱ ) (٢٦١ ،٢٦٠/٢ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ).(٢٢٦/١ ) (٣ﺍﻧﻈﺮ ﺍﺑﻦ ﺳﻌﺪ ).(٩/٢
١٠١ ﺍﻷﺳﺪ ﺍﳌﺨﺰﻭﻣﻰ ،ﻭﺧﺮﺝ ﰲ ﲬﺴﲔ ﻭﻣﺎﺋﺔ ،ﻭﻳﻘﺎﻝ :ﰲ ﻣﺎﺋﺘﲔ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻭﱂ ﻳ ﹾﻜ ِﺮ ﻩ ﺃﺣﺪﹰﺍ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ،ﻭﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺛﻼﺛﲔ ﺑﻌﲑﹰﺍ ﻳ ﻌﺘ ِﻘﺒﻮﻧﻬﺎ ﻳﻌﺘ ِﺮﺿﻮﻥ ﻋﲑﹰﺍ ﻟﻘﺮﻳﺶ ﺫﺍﻫﺒﺔ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻭﻗﺪ ﻛﺎﻥ ﺟﺎﺀﻩ ﺍﳋ ﱪ ﺑﻔﺼﻮﳍﺎ ﻣِﻦ ﻣﻜﺔ ﻓﻴﻬﺎ ﺃﻣﻮﺍ ﹲﻝ ﻟﻘﺮﻳﺶ ،ﻓﺒﻠﻎ ﺫﹶﺍ ﺍﻟﻌﺸ ﲑ ِﺓ ﻭﻗﻴﻞ :ﺍﻟﻌﺸﲑﺍﺀ ﺑﺎﳌﺪ .ﻭﻗﻴﻞ :ﺍﻟﻌﺴﲑﺓ ﺑﺎﳌﻬﻤﻠﺔ ﻭﻫﻰ ﺑﻨﺎﺣﻴﺔ ﻳﻨﺒﻊ ،ﻭﺑﲔ ﻳﻨﺒﻊ ﻭﺍﳌﺪﻳﻨﺔ ﺗﺴﻌﺔ ﺑﺮﺩ ،ﻓﻮﺟﺪ ﺍﻟ ِﻌ ﲑ ﻗﺪ ﻓﺎﺗﺘﻪ ﺑﺄﻳﺎﻡ ،ﻭﻫﺬﻩ ﻫﻰ ﺍﻟﻌ ﲑ ﺍﻟﱴ ﺧﺮﺝ ﰲ ﻃﻠﺒﻬﺎ ﺣﲔ ﺭﺟﻌﺖ ﻣﻦ )(١ ﺸﻮﻛﺔ ،ﻭﻭﻓﱠﻰ ﻟﻪ ﺑﻮﻋﺪﻩ. ﺍﻟﺸﺎﻡ ،ﻭﻫﻰ ﺍﻟﱴ ﻭﻋﺪﻩ ﺍﻟﻠﱠﻪ ﺇﻳﺎﻫﺎ ،ﺃﻭ ﺍﳌﻘﺎﺗﻠﺔ ،ﻭﺫﺍﺕ ﺍﻟ ﺿ ﻤﺮﺓ. ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﺍﺩﻉ ﺑﲎ ﻣ ﺪﻟِﺞ ﻭﺣﻠﻔﺎﺀﻫﻢ ﻣﻦ ﺑﲎ ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧﻠﻒ ﺍﳊﺎﻓﻆ :ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻛﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﹰﺎ ﺃﺑﺎ ﱮ ج :ﺇﳕﺎ ﹶﻛﻨﺎ ﻩ ﺃﺑﺎ ﺗﺮﺍﺏ ﺑﻌﺪ ﻧﻜﺎﺣﻪ ﻓﺎﻃﻤﺔ ،ﻭﻛﺎﻥ ﺗﺮﺍﺏ ،ﻭﻟﻴﺲ ﻛﻤﺎ ﻗﺎﻝ ،ﻓﺈﻥ ﺍﻟﻨ ﻧِﻜﺎﺣﻬﺎ ﺑﻌﺪ ﺑﺪﺭ ،ﻓﺈﻧﻪ ﳌﺎ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻭﻗﺎﻝ) :ﺃﻳ ﻦ ﺍﺑ ﻦ ﻋ ﻤ ِ ﺝ ﻣﻐﺎﺿِﺒﺎﹰ، ﻚ(؟ ﻗﺎﻟﺖ :ﺧ ﺮ ﻓﺠﺎ َﺀ ﺇﱃ ﺍﳌﺴﺠﺪ ،ﻓﻮﺟﺪﻩ ﻣﻀﻄﺠﻌﹰﺎ ﻓﻴﻪ ،ﻭﻗﺪ ﻟﺼﻖ ﺑﻪ ﺍﻟﺘﺮﺍﺏ ،ﻓﺠﻌﻞ ﻳﻨﻔﹸﻀﻪ ﻋﻨﻪ ﺲ ﺃﺑﺎ ﺗﺮﺍ ٍ ﺲ ﺃﺑﺎ ﺗﺮﺍﺏٍ ،ﺍ ﺟِﻠ ﻭﻳﻘﻮﻝ) :ﺍ ﺟِﻠ ﺏ() (٢ﻭﻫﻮ ﺃﻭﻝ ﻳﻮﻡ ﻛﹸﲎ ﻓﻴﻪ ﺃﺑﺎ ﺗﺮﺍﺏ. ﻓﺼﻞ
ﺱ ﺳﺒﻌ ﹶﺔ ﻋﺸ ﺮ ﺨﹶﻠ ﹶﺔ ﰲ ﺭﺟﺐ ،ﻋﻠﻰ ﺭﹾﺃ ِ ﻯ ﺇﱃ ﻧ ﺶ ﺍﻷ ﺳ ِﺪ ﺤ ٍ ﺚ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟ ﱠﰒ ﺑﻌ ﹶ ﻼ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﹸﻛﻞﱡ ﺍﺛﻨﲔ ﻳﻌﺘﻘﺒﺎﻥ ﻋﻠﹶﻰ ﺑﻌﲑ، ﺷﻬﺮﹰﺍ ﻣِﻦ ﺍ ِﳍﺠﺮﺓ ،ﰲ ﺍﺛﲎ ﻋﺸﺮ ﺭﺟ ﹰ ﺴ ِﺮﻳﺔ ﲰﻰ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﺤﺶ ﺻﺪﻭﻥ ﻋِﲑﹰﺍ ﻟﻘﺮﻳﺶ ،ﻭﰱ ﻫ ِﺬ ِﻩ ﺍﻟ ﻓﻮﺻﻠﹸﻮﺍ ﺇﱃ ﺑﻄﻦ ﳔﻠﺔ ﻳﺮ ﺃﻣ ﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺘﺐ ﻟﻪ ﻛِﺘﺎﺑﺎﹰ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻻ ﻳﻨﻈﹸ ﺮ ﻓﻴﻪ ﺣﱴ ﻳﺴ ﲑ ﺾ ﺕ ﰲ ِﻛﺘﺎﰉ ﻫﺬﺍ ،ﻓﹶﺎ ﻣ ِ ﻳﻮﻣﲔ ،ﰒ ﻳﻨﻈﹸ ﺮ ﻓﻴﻪ ،ﻭﳌﺎ ﻓﹶﺘ ﺢ ﺍﻟﻜِﺘﺎﺏ ،ﻭﺟﺪ ﻓﻴﻪ) :ﺇ ﹶﺫﺍ ﻧ ﹶﻈ ﺮ ﺸﺎﹰ ،ﻭﺗ ﻌﹶﻠ ﻢ ﻟﻨﺎ ِﻣ ﻦ ﹶﺃ ﺧﺒﺎﺭِﻫﻢ( ﻓﻘﺎﻝ: ﺨﹶﻠ ﹶﺔ ﺑﻴ ﻦ ﻣﻜﱠ ﹶﺔ ﻭﺍﻟﻄﱠﺎِﺋﻒِ ،ﹶﻓﺘ ﺮﺻ ﺪ ِﺑﻬﺎ ﹸﻗ ﺮﻳ ﺣﺘﻰ ﺗﻨ ِﺰ ﹶﻝ ﻧ ﺐ ﺍﻟﺸﻬﺎﺩﺓﹶ، ﲰﻌﹰﺎ ﻭﻃﺎﻋﺔﹰ ،ﻭﺃﺧﱪ ﺃﺻﺤﺎﺑﻪ ﺑﺬﻟﻚ ،ﻭﺑﺄﻧﻪ ﻻ ﻳﺴﺘﻜ ِﺮﻫﻬﻢ ،ﻓﻤﻦ ﺃﺣ ﻀﻮﺍ ﹸﻛﻠﱡﻬﻢ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺃﺛﻨﺎﺀ ﻓﻠﻴﻨﻬﺾ ،ﻭﻣﻦ ﻛ ِﺮ ﻩ ﺍﳌﻮﺕ ،ﻓﻠﲑ ِﺟﻊ ،ﻭﺃﻣﺎ ﺃﻧﺎ ﻓﻨﺎﻫﺾ ،ﹶﻓ ﻤ ) (١ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٠٠ ،٥٩٨/١ﻭﺍﺑﻦ ﺳﻌﺪ ) (١٠ ،٩/٢ﻭﺍﻟﻄﱪﻱ ) (٢٦١ ،٢٦٠/٢ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) ،(٢٢٦/١ﻭﺍﺑﻦ ﻛﺜﲑ ).(٣٦١/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٤٦/١ﰲ ﺍﻟﺼﻼﺓ .ﺑﺎﺏ ﻧﻮﻡ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ .
١٠٢ ﺍﻟﻄﺮﻳﻖ ،ﺃﺿ ﱠﻞ ﺳﻌ ﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ،ﻭﻋﺘﺒ ﹸﺔ ﺑ ﻦ ﻏﺰﻭﺍﻥ ﺑﻌﲑﹰﺍ ﳍﻤﺎ ﻛﺎﻧﺎ ﻳ ﻌﺘ ِﻘﺒﺎِﻧﻪِ ،ﻓﺘﺨﻠﻔﺎ ﰲ ﺤ ِﻤﻞﹸ ﺯﺑﻴﺒﹰﺎ ﻃﻠﺒﻪ ،ﻭﺑﻌ ﺪ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺟﺤﺶ ﺣﱴ ﻧﺰﻝ ﺑِﻨﺨﻠﺔ ،ﻓﻤﺮﺕ ﺑﻪ ِﻋ ﲑ ﻟﻘﺮﻳﺶ ﺗ ﻀﺮﻣﻰ ،ﻭﻋﺜﻤﺎﻥ ،ﻭﻧﻮﻓﻞ ﺍﺑﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳌﻐﲑﺓ ﻭﺍﳊﻜ ﻢ ﳊ ﻭﹶﺃﺩﻣﹰﺎ ﻭﺗِﺠﺎﺭ ﹰﺓ ﻓﻴﻬﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍ ﹶ ﺑ ﻦ ﻛﻴﺴﺎﻥ ﻣﻮﱃ ﺑﲎ ﺍﳌﻐﲑﺓ. ﻓﺘﺸﺎﻭﺭ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻗﺎﻟﻮﺍ :ﳓﻦ ﰲ ﺁﺧﺮ ﻳﻮ ٍﻡ ﻣﻦ ﺭﺟﺐ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻓﺈﻥ ﻗﺎﺗﻠﻨﺎﻫﻢ، ﳊﺮﻡ ،ﰒ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻣﻼﻗﺎﻢ ،ﻓﺮﻣﻰ ﺍﻧﺘﻬﻜﻨﺎ ﺍﻟﺸﻬ ﺮ ﺍﳊﺮﺍﻡ ،ﻭﺇﻥ ﺗﺮﻛﻨﺎﻫﻢ ﺍﻟﻠﻴﻠﺔﹶ ،ﺩﺧﻠﻮﺍ ﺍ ﹶ ﺖ ﻧﻮﻓﻞ ،ﰒ ﹶﻗ ِﺪﻣﻮﺍ ﺃﺣﺪﻫﻢ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﻀﺮﻣﻰ ﻓﻘﺘﻠﻪ ،ﻭﺃﺳﺮﻭﺍ ﻋﺜﻤﺎﻥ ﻭﺍﳊﻜﻢ ،ﻭﺃ ﹾﻓﹶﻠ ﺑﺎﻟﻌِﲑ ﻭﺍﻷﺳﲑﻳﻦ ،ﻭﻗﺪ ﻋﺰﻟﻮﺍ ﻣِﻦ ﺫﻟﻚ ﺍﳋﹸﻤﺲ ،ﻭﻫﻮ ﺃﻭﻝ ﺧﻤﺲ ﻛﺎﻥ ﰲ ﺍﻹﺳـﻼﻡ، ﻭﺃﻭﻝ ﻗﺘﻴﻞ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺃﻭﻝ ﺃﺳﲑﻳﻦ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺃﻧﻜﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﻬﻢ ﻣﺎ ﺖ ﻗﺮﻳﺶ ﻭﺇﻧﻜﺎﺭﻫﻢ ﺫﻟﻚ ،ﻭﺯﻋﻤﻮﺍ ﺃﻢ ﻗﺪ ﻭﺟﺪﻭﺍ ﻣﻘﺎﻻﹰ ،ﻓﻘﺎﻟﻮﺍ: ﻓﻌﻠﻮﻩ (١)،ﻭﺍﺷﺘ ﺪ ﺗﻌﻨ ﻗﺪ ﺃﺣ ﱠﻞ ﳏﻤﺪ ﺍﻟﺸﻬ ﺮ ﺍﳊﺮﺍﻡ ،ﻭﺍﺷﺘﺪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺫﻟﻚ (٢)،ﺣﱴ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ: ﺻ ﺪ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﺤﺮﺍ ِﻡ ِﻗﺘﺎ ٍﻝ ﻓِﻴﻪِ ،ﹸﻗ ﹾﻞ ِﻗﺘﺎ ﹲﻝ ﻓِﻴ ِﻪ ﹶﻛﺒِـﲑ ،ﻭ ﺸ ﻬ ِﺮ ﺍﹾﻟ ﻚ ﻋ ِﻦ ﺍﻟ ﴿ﻳﺴـﹶﺌﻠﹸﻮﻧ ﺤﺮﺍ ِﻡ ﻭﺇ ﺧﺮﺍﺝ ﺃ ﻫِﻠ ِﻪ ِﻣﻨﻪ ﹶﺃ ﹾﻛﺒﺮِ ﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟ ِﻔﺘﻨﺔﹸ ﹶﺃ ﹾﻛﺒﺮِ ﻣ ﻦ ﺍﹾﻟ ﹶﻘﺘ ِ ﺠ ِﺪ ﺍﹾﻟ ﺴِ ﻭ ﹸﻛ ﹾﻔ ﺮ ِﺑ ِﻪ ﻭﺍ ﹶﳌ ﻞ﴾ ]ﺍﻟﺒﻘﺮﺓ.[٢١٧ : ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ :ﻫﺬﺍ ﺍﻟﺬﻯ ﺃﻧﻜﺮﲤﻮﻩ ﻋﻠﻴﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻛﺒﲑﺍﹰ ،ﻓﻤﺎ ﺍﺭﺗﻜﺒﺘﻤﻮﻩ ﺃﻧﺘﻢ ﺝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻠﹸﻪ ﻣﻨﻪ، ﻣِﻦ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ،ﻭﺍﻟﺼ ﺪ ﻋﻦ ﺳﺒﻴﻠﻪ ،ﻭﻋﻦ ﺑﻴﺘﻪِ ،ﻭﺇﺧﺮﺍ ِ ﻭﺍﻟﺸِﺮﻙ ﺍﻟﺬﻯ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ،ﻭﺍﻟﻔﺘﻨﺔ ﺍﻟﱴ ﺣﺼﻠﺖ ﻣﻨﻜﻢ ﺑﻪ ﺃﻛ ﱪ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻗِﺘﺎﳍﻢ ﰲ ﺴﻠﹶﻒ ﻓﺴﺮﻭﺍ ﺍﻟﻔﺘﻨﺔ ﻫﻬﻨﺎ ﺑﺎﻟﺸﺮﻙ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻗﹶﺎِﺗﻠﹸﻮﻫ ﻢ ﺣﺘﻰ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻭﺃﻛﺜ ﺮ ﺍﻟ ﻻ ﺗﻜﹸﻮ ﹶﻥ ِﻓﺘﻨ ﹲﺔ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٩٣ :ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ﴿ :ﹸﺛﻢ ﹶﻟ ﻢ ﺗـ ﹸﻜ ﻦ ِﻓﺘﻨﺘﻬ ﻢ ﺇﻻ ﺃ ﹾﻥ ﻗﹶﺎﻟﹸﻮﹾﺍ ﲔ﴾ ]ﺍﻷﻧﻌﺎﻡ [٢٣ :ﺃﻯ :ﱂ ﻳﻜﻦ ﻣﺂ ﹸﻝ ﺷﺮﻛﻬﻢ ،ﻭﻋﺎﻗﺒﺘﻪ ﻭﺁﺧ ﺮ ﺸ ِﺮ ِﻛ ﷲ ﺭﺑﻨﺎ ﻣﺎ ﹸﻛﻨﺎ ﻣ ﻭﺍ ِ ﺃﻣﺮﻫﻢ ،ﺇﻻ ﺃﻥ ﺗﱪﺅﻭﺍ ﻣﻨﻪ ﻭﺃﻧﻜﺮﻭﻩ. ﱳ ﻭﺣﻘﻴﻘﺘﻬﺎ :ﺃﺎ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻯ ﻳﺪﻋﻮ ﺻﺎﺣﺒﻪ ﺇﻟﻴﻪ ،ﻭﻳﻘﺎﺗِﻞ ﻋﻠﻴﻪ ،ﻭﻳﻌﺎﻗﺐ ﻣﻦ ﱂ ﻳ ﹶﻔِﺘ ) (١ﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ١٢/٩ﻭ.٥٩ ،٥٨ ) (٢ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(٦٠٤ ،٦٠١/١ﻭﺍﺑﻦ ﺳﻌﺪ ) .(١١ ،١٠/٢ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ )،(٢٢٧/١ ﻭﺍﺑﻦ ﻛﺜﲑ ) ،٣٧١ ،٣٦٦/٢ﻭ.(٣٦٥ ،٣٦٤
١٠٣ ﺖ ﻋﺬﺍﻢ ﺑﺎﻟﻨﺎﺭ ﻭﻓﺘﻨﺘﻬﻢ ﺎ﴿ :ﺫﹸﻭﻗﹸﻮﹾﺍ ِﻓﺘﻨﺘﻜﹸ ﻢ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ[١٤ : ﺑﻪ ،ﻭﳍﺬﺍ ﻳﻘﺎﻝ ﳍﻢ ﻭﻗ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﺗﻜﺬﻳﺒﻜﻢ( ،ﻭﺣﻘﻴﻘﺘﻪ :ﺫﻭﻗﻮﺍ ﺎﻳﺔ ﻓﺘﻨﺘﻜﻢ ،ﻭﻏﺎﻳﺘﻬﺎ ،ﻭﻣﺼ ﲑ ﺃﻣﺮﻫﺎ، ﺴﺒﻮ ﹶﻥ﴾ ]ﺍﻟﺰﻣﺮ ،[٢٤ :ﻭﻛﻤﺎ ﻓﺘﻨﻮﺍ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ،ﻓﹸِﺘﻨﻮﺍ ﻛﻘﻮﻟ ِﻪ﴿ :ﺫﹸﻭﻗﹸﻮﺍ ﻣﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﹾﻜ ِ ﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ،ﻭﻗﻴﻞ ﳍﻢ :ﺫﻭﻗﻮﺍ ﻓﺘﻨﺘﻜﻢ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻓﺘﻨﻮﺍ ﺍﳌﹸ ﺆ ِﻣِﻨ ﺕ ﹸﺛﻢ ﹶﻟ ﻢ ﻳﺘﻮﺑﻮﹾﺍ﴾ ]ﺍﻟﱪﻭﺝ [١٠ :ﹸﻓﺴﺮﺕ ﺍﻟﻔﺘﻨ ﹸﺔ ﻫﻬﻨﺎ ﺑﺘﻌﺬﻳﺒﻬﻢ ﺍﳌﺆﻣﻨﲔ، ﻭﺍ ﹸﳌ ﺆ ِﻣﻨﺎ ِ ﻆ ﺃﻋ ﻢ ﻣﻦ ﺫﻟﻚ ،ﻭﺣﻘﻴﻘﺘﻪ :ﻋ ﱠﺬﺑﻮﺍ ﺍﳌﺆﻣﻨﲔ ﻟﻴﻔﺘـِﺘﻨﻮﺍ ﻋﻦ ﻭﺇﺣﺮﺍﻗﻬﻢ ﺇﻳﺎﻫﻢ ﺑﺎﻟﻨﺎﺭ ،ﻭﺍﻟﻠﱠﻔ ﹸ ﺩﻳﻨﻬﻢ ،ﻓﻬﺬﻩ ﺍﻟﻔﺘﻨ ﹸﺔ ﺍﳌﻀﺎﻓ ﹸﺔ ﺇﱃ ﺍﳌﺸﺮﻛﲔ. ﻭﺃﻣﺎ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱴ ﻳﻀﻴﻔﻬﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻧﻔﺴﻪ ﺃﻭ ﻳﻀﻴﻔﻬﺎ ﺭﺳﻮﻟﹸﻪ ﺇﻟﻴﻪ ،ﻛﻘﻮﻟﻪ: ﻚ ﺾ﴾ ]ﺍﻷﻧﻌﺎﻡ [٥٣ :ﻭﻗﻮﻝ ﻣﻮﺳﻰ﴿ :ﺇ ﹾﻥ ِﻫ ﻰ ﺇ ﱠﻻ ِﻓﺘﻨﺘ ﻀﻬﻢ ِﺑﺒ ﻌ ٍ ﻚ ﻓﹶـﺘـﻨﺎ ﺑ ﻌ ﴿ ﻭ ﹶﻛ ﹶﺬِﻟ ﺗ ِ ﻀﻞﱡ ِﺑﻬﺎ ﻣﻦ ﺗﺸﺎ ُﺀ ﻭﺗ ﻬﺪِﻯ ﻣﻦ ﺗﺸﺎ ُﺀ﴾ ]ﺍﻷﻋﺮﺍﻑ ،[١٥٥ :ﻓﺘﻠﻚ ﲟﻌﲎ ﺁﺧﺮ ،ﻭﻫﻰ ﲟﻌﲎ ﺍﻻﻣﺘﺤﺎﻥ ،ﻭﺍﻻﺧﺘﺒﺎﺭ ،ﻭﺍﻻﺑﺘﻼﺀ ﻣﻦ ﺍﻟﻠﱠﻪ ﻟﻌﺒﺎﺩﻩ ﺑﺎﳋﲑ ﻭﺍﻟﺸﺮ ،ﺑﺎﻟﻨﻌﻢ ﻭﺍﳌﺼﺎﺋﺐ ،ﻓﻬﺬﻩ ﻟﻮﻥ ،ﻭﻓﺘﻨ ﹸﺔ ﺍﳌﺸﺮﻛﲔ ﻟﻮﻥ ،ﻭﻓﺘﻨﺔ ﺍﳌﺆﻣﻦ ﰲ ﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻭﺟﺎﺭﻩ ﻟﻮﻥ ﺁﺧﺮ ،ﻭﺍﻟﻔﺘﻨﺔ ﺍﻟﱴ ﻳﻮﻗﻌﻬﺎ ﺑﲔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ،ﻛﺎﻟﻔﺘﻨﺔ ﺍﻟﱴ ﺃﻭﻗﻌﻬﺎ ﺑﲔ ﺃﺻﺤﺎﺏ ﻋﻠ ﻰ ﻭﻣﻌﺎﻭﻳﺔ ،ﻭﺑﲔ ﺃﻫﻞ ﺍﳉﻤﻞ ﻭﺻﻔﲔ ،ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﺣﱴ ﻳﺘﻘﺎﺗﻠﻮﺍ ﻭﻳﺘﻬﺎﺟﺮﻭﺍ ﻟﻮﻥ ﺁﺧﺮ ،ﻭﻫﻰ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱴ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﻨﱮ ج ) :ﺳﺘﻜﹸﻮ ﹸﻥ ِﻓﺘﻨﺔﹲ ،ﺍﻟﻘﹶﺎ ِﻋ ﺪ ﻓﻴﻬﺎ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟﻘﹶﺎِﺋﻢِ ،ﻭﺍﻟﻘﺎِﺋﻢ ﻓِﻴﻬﺎ ﺧﻴ ﺮ ﻣ ﻦ ﺍﳌﹶﺎﺷﻰ، ﺚ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱴ ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﻴﻬﺎ ﺑﺎﻋﺘﺰﺍﻝ ﻭﺍﳌﺎﺷﻰ ﻓﻴﻬﺎ ﺧﻴ ﺮ ﻣﻦ ﺍﻟﺴﺎﻋِﻰ() (١ﻭﺃﺣﺎﺩﻳ ﹸ ﺍﻟﻄﺎﺋﻔﺘﲔ ،ﻫﻰ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ. ﻭﻗﺪ ﺗﺄﺗﻰ ﺍﻟﻔﺘﻨﺔ ﻣﺮﺍﺩﹰﺍ ﺎ ﺍﳌﻌﺼﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟﱢﻰ ﻭﻻ ﺗ ﹾﻔِﺘﻨﻰ﴾ ]ﺍﻟﺘﻮﺑﺔ [٤٩ :ﻳﻘﻮﻟﻪ ﺍﳉ ﺪ ﺑ ﻦ ﻗﻴﺲ ،ﳌﺎ ﻧﺪﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺗﺒﻮﻙ ،ﻳﻘﻮﻝ: ﺻِﺒﺮ ﻋﻨﻬﻦ ،ﻗﺎﻝ ﺍﺋﺬﻥ ﱃ ﰲ ﺍﻟﻘﹸﻌﻮﺩ ،ﻭﻻ ﺗﻔﺘﲎ ﺑﺘﻌﺮﺿﻰ ﻟﺒﻨﺎﺕ ﺑﲎ ﺍﻷﺻﻔﺮ ،ﻓﺈﱏ ﻻ ﹶﺃ ﺗﻌﺎﱃ﴿ :ﺃﹶﻻ ﰲ ﺍﹾﻟ ِﻔﺘﻨ ِﺔ ﺳ ﹶﻘﻄﹸﻮﹾﺍ﴾)] (٢ﺍﻟﺘﻮﺑﺔ ،[٤٩ :ﺃﻯ :ﻭﻗﻌﻮﺍ ﰲ ﻓﺘﻨﺔ ﺍﻟﻨﻔﺎﻕ ،ﻭﻓﺮﻭﺍ ﺇﻟﻴﻬﺎ ﺕ ﺍﻷﺻﻔﺮ. ﻣِﻦ ﻓﺘﻨﺔ ﺑﻨﺎ ِ ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺣﻜﻢ ﺑﲔ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺃﻋﺪﺍﺋﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ،ﻭﱂ ﻳﱪﺉ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦/١٣ﰲ ﺍﻟﻔﱳ. ) (٢ﺍﻧﻈﺮ ﺍﻹﺻﺎﺑﺔ ﺗﺮﲨﺔ ﺍﳉﺪ ﺑﻦ ﻗﻴﺲ ) .(١١١٠ﻭﺍﺑﻦ ﻛﺜﲑ ).(٣٦٢ ،٣٦١/٢
١٠٤ ﺃﻭﻟﻴﺎﺀَﻩ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻹﰒ ﺑﺎﻟﻘﺘﺎ ِﻝ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﺑﻞ ﺃﺧﱪ ﺃﻧﻪ ﻛﺒﲑ ،ﻭﺃﻥ ﻣﺎ ﻋﻠﻴﻪ ﺃﻋﺪﺍﺅﻩ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻛ ﱪ ﻭﺃﻋﻈ ﻢ ﻣِﻦ ﳎﺮ ِﺩ ﺍﻟﻘﺘﺎ ِﻝ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻓﻬﻢ ﺃﺣ ﻖ ﺑﺎﻟﺬ ﻡ ﻉ ﺐ ﻭﺍﻟﻌﻘﻮﺑﺔِ ،ﻻ ﺳﻴﻤﺎ ﻭﺃﻭﻟﻴﺎﺅﻩ ﻛﺎﻧﻮﺍ ﻣﺘﺄﻭﻟﲔ ﰲ ﻗﺘﺎﳍﻢ ﺫﻟﻚ ،ﺃﻭ ﻣﻘﺼﺮﻳﻦ ﻧﻮ ﻭﺍﻟﻌﻴ ِ ﺗﻘﺼﲑ ﻳﻐﻔِﺮﻩ ﺍﻟﻠﱠﻪ ﳍﻢ ﰲ ﺟﻨﺐ ﻣﺎ ﻓﻌﻠﻮﻩ ﻣِﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻄﺎﻋﺎﺕ ،ﻭﺍﳍِﺠﺮﺓ ﻣﻊ ﺭﺳﻮﻟﻪ، ﻭﺇﻳﺜﺎ ِﺭ ﻣﺎ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ،ﻓﻬﻢ ﻛﻤﺎ ﻗﻴﻞ: ﻒ ﺷﻔِﻴﻊ ﺕ ﻣﺤﺎ ِﺳﻨﻪ ِﺑﹶﺄﹾﻟ ِ ﺐ ﻭﺍ ِﺣ ٍﺪ ﺟﺎ َﺀ ﺐ ﺃﹶﺗﻰ ِﺑ ﹶﺬﻧ ٍ ﳊﺒِﻴ ﻭﺇﺫﹶﺍ ﺍ ﹶ ﺾ ﻋﺪ ٍﻭ ﺟﺎﺀ ﺑ ﹸﻜﻞﱢ ﻗﺒﻴﺢ ،ﻭﱂ ﻳﺄﺕ ﺑﺸﻔﻴﻊ ﻭﺍﺣﺪ ﻣِﻦ ﺍﶈﺎﺳﻦ. ﻓﻜﻴﻒ ﻳﻘﺎﺱ ﺑﺒﻐﻴ ٍ ﻓﺼـﻞ
ﻭﳌﺎ ﻛﺎﻥ ﰲ ﺷﻌﺒﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ،ﺣﻮﻟﺖ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛ ﺮ ﺫﻟﻚ. ﻓﺼﻞ ﻓﻲ ﻏﺰوة ﺑﺪر اﻟﻜﺒﺮى
ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺭﻣﻀﺎ ﹶﻥ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ،ﺑﻠﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺧ ﱪ ﺍﻟﻌِﲑ ﺍﳌﻘﺒﻠﺔ ﻣﻦ ﺍﻟﺸﺎﻡ ﻟﻘﺮﻳﺶ ﺻﺤﺒ ﹶﺔ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻭﻫﻰ ﺍﻟﻌِﲑ ﺍﻟﱴ ﺧﺮﺟﻮﺍ ﰲ ﻃﻠﺒﻬﺎ ﳌﺎ ﺧﺮﺟﺖ ﻣِﻦ ﻣﻜﺔ، ﺱ ﻭﻛﺎﻧﻮﺍ ﳓﻮ ﺃﺭﺑﻌﲔ ﺭﺟﻼﹰ ،ﻭﻓﻴﻬﺎ ﺃﻣﻮﺍ ﹲﻝ ﻋﻈﻴﻤﺔ ﻟٍﻘﺮﻳﺶ ،ﻓﻨﺪﺏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻨﺎ ﻟﻠﺨﺮﻭﺝ ﺇﻟﻴﻬﺎ ،ﻭﺃﻣﺮ ﻣﻦ ﻛﺎﻥ ﻇﻬﺮﻩ ﺣﺎﺿﺮﹰﺍ ﺑﺎﻟﻨﻬﻮﺽ ،ﻭﱂ ﳛﺘ ِﻔ ﹾﻞ ﳍﺎ ﺍﺣﺘﻔﺎ ﹰﻻ ﺑﻠﻴﻐﺎﹰ ،ﻷﻧﻪ ﺴﺮِﻋﹰﺎ ﰲ ﺛﻼﲦﺎﺋﺔ ﻭﺑﻀﻌﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﻭﱂ ﻳﻜﻦ ﻣﻌﻬﻢ ﻣﻦ ﺍﳋﻴﻞ ﺇﻻ ﹶﻓﺮﺳﺎ ِﻥ :ﻓﺮﺱ ﺧﺮﺝ ﻣ ﺱ ﻟﻠﻤِﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﻟﻜِﻨﺪﻯ ،ﻭﻛﺎﻥ ﻣﻌﻬﻢ ﺳﺒﻌﻮﻥ ﺑﻌﲑﹰﺍ ﻳ ﻌﺘ ِﻘﺐ ﻟﻠﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ،ﻭﻓﺮ ﺍﻟﺮﺟﻼﻥ ﻭﺍﻟﺜﻼﺛ ﹸﺔ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﺍﻟﻮﺍﺣﺪ ،ﻓﻜﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻋﻠﻰ ،ﻭ ﻣ ﺮﹶﺛﺪ ﺍﺑ ﻦ ﺃﰉ ﻣ ﺮﹶﺛ ٍﺪ ﺍﻟﻐﻨﻮﻯ ،ﻳﻌﺘ ِﻘﺒﻮﻥ ﺑﻌﲑﺍﹰ (١)،ﻭﺯﻳ ﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﺍﺑﻨﻪ ،ﻭﻛﺒﺸ ﹸﺔ ﻣﻮﺍﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻳﻌﺘ ِﻘﺒﻮ ﹶﻥ ﺑﻌﲑﺍﹰ ،ﻭﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﻋﻮﻑ ،ﻳﻌﺘ ِﻘﺒﻮ ﹶﻥ ﺑﻌﲑﺍﹰ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨ ِﺔ ﻭﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﺑ ﻦ ﺃ ﻡ ﻣﻜﺘﻮﻡ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺎﻟﺮﻭﺣﺎ ِﺀ) (٢ﺭﺩ ﺃﺑﺎ ﻟﹸﺒﺎﺑﺔ ﺑ ﻦ ﻋﺒﺪ ﺐ ﺑ ِﻦ ﻋﻤﲑ ،ﻭﺍﻟﺮﺍﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺇﱃ ﺍﳌﻨﺬﺭ ،ﻭﺍﺳﺘﻌﻤﻠﻪ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ،ﻭﺩﻓﻊ ﺍﻟﻠﱢﻮﺍﺀ ﺇﱃ ﻣﺼﻌ ِ ﺲ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺍﻷﺧﺮﻯ ﺍﻟﱴ ﻟﻸﻧﺼﺎﺭ ﺇﱃ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﺟﻌﻞ ﻋﻠﻰ ﺍﻟﺴﺎﻗﺔ ﻗﻴ ) (١ﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻛﻤﺎ ﰲ ﺍﻟﺴﲑﺓ ) ٦١٣/١ﻭ .(٤١١/١ ) (٢ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﺳﻜﻮﻥ ﺍﻟﻮﺍﻭ :ﻗﺮﻳﺔ ﻋﻠﻰ ﳓﻮ ﺃﺭﺑﻌﲔ ﻣﻴﻼ ﻣﻦ ﺍﳌﺪﻳﻨﺔ.
١٠٥ ﺲ ﺑ ﻦ ﻋﻤﺮﻭ ﺍﳉﻬﲎ ،ﻭﻋﺪﻯ ﺴﺒ ﺼ ﹾﻔﺮﺍﺀ ،ﺑﻌﺚ ﺑ ﺏ ﻣِﻦ ﺍﻟ ﺼ ﻌﺔﹶ ،ﻭﺳﺎﺭ ،ﻓﻠﻤﺎ ﹶﻗﺮ ﺻ ﻌ ﺑ ﻦ ﺃﰉ ﺝ ﺭﺳﻮﻝ ﺍﺑﻦ ﺃﰉ ﺍﻟﺰﻏﺒﺎﺀ ﺇﱃ ﺑﺪﺭ ﻳﺘﺠﺴﺴﺎﻥ ﺃﺧﺒﺎ ﺭ ﺍﻟﻌِﲑ ،ﻭﺃﻣﺎ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻓﺈﻧﻪ ﺑﻠﻐﻪ ﳐﺮ ﻀ ﻢ ﺑ ﻦ ﻋﻤﺮﻭ ﺍﻟﻐِﻔﺎﺭﻯ ﺇﱃ ﻣﻜﺔ ،ﻣﺴﺘﺼﺮﺧﹰﺎ ﻟﻘﺮﻳﺶ ﺿ ﻤ ﺍﻟﻠﱠﻪ ج ﻭﻗﺼﺪﻩ ﺇﻳﺎﻩ ،ﻓﺎﺳﺘﺄﺟﺮ ﺑﺎﻟﻨﻔﲑ ﺇﱃ ﻋِﲑﻫﻢ ،ﻟﻴﻤﻨﻌﻮﻩ ﻣﻦ ﳏﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺑﻠﻎ ﺍﻟﺼﺮﻳ ﺦ ﺃﻫ ﹶﻞ ﻣﻜﺔ ،ﻓﻨﻬﻀﻮﺍ ﻒ ﻣﻦ ﺃﺷﺮﺍﻓﻬﻢ ﺃﺣ ﺪ ﺳﻮﻯ ﺃﰉ ﳍﺐ ،ﻓﺈﻧﻪ ﻣﺴﺮِﻋﲔ ،ﻭﺃﻭﻋﺒﻮﺍ) (١ﰲ ﺍﳋﺮﻭﺝ ،ﻓﻠﻢ ﻳﺘﺨﱠﻠ ﻼ ﻛﺎﻥ ﻟﻪ ﻋﻠﻴﻪ ﺩﻳﻦ ،ﻭﺣﺸﺪﻭﺍ ﻓﻴﻤﻦ ﺣﻮﳍﻢ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ،ﻭﱂ ﻋﻮﺽ ﻋﻨﻪ ﺭﺟ ﹰ ﺝ ﻣﻌﻬﻢ ﻣﻨﻬﻢ ﺃﺣﺪ، ﻳﺘﺨﻠﻒ ﻋﻨﻬﻢ ﺃﺣﺪ ﻣﻦ ﺑﻄﻮﻥ ﻗﺮﻳﺶ ﺇﻻ ﺑﲎ ﻋﺪﻯ ،ﻓﻠﻢ ﳜ ﺮ ﻞ ﺍﻟﻠﱠﻪ﴾ ﺼﺪﻭ ﹶﻥ ﻋ ﻦ ﺳﺒِﻴ ِ ﺱ ﻭﻳ ﻭﺧﺮﺟﻮﺍ ﻣِﻦ ﺩﻳﺎﺭﻫﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺑﻄﹶﺮﹰﺍ ﻭ ِﺭﺋﹶﺎ َﺀ ﺍﻟﻨﺎ ِ ﺤ ﺪ ِﻫ ﻢ ﻭ ﺣﺪِﻳ ِﺪﻫِﻢ ،ﺗﺤﺎﺩ ﻩ ﻭﺗﺤﺎ ﺩ ]ﺍﻷﻧﻔﺎﻝ ،[٤٧ :ﻭﺃﻗﺒﻠﻮﺍ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ جِ) :ﺑ ﺭﺳﻮﻟﹶﻪ() ،(٢ﻭﺟﺎﺅﻭﺍ ﻋﻠﻰ ﺣ ﺮ ٍﺩ ﻗﺎﺩﺭﻳﻦ ،ﻭﻋﻠﻰ ﲪﻴﺔٍ ،ﻭﻏﻀﺐٍ ،ﻭ ﺣﻨ ٍﻖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺲ ﻋﻤﺮﻭ ج ﻭﺃﺻﺤﺎﺑِﻪ ،ﳌﺎ ﻳﺮﻳﺪﻭﻥ ِﻣﻦ ﺃﺧﺬ ﻋﲑﻫﻢ ،ﻭﻗﺘﻞ ﻣﻦ ﻓﻴﻬﺎ ،ﻭﻗﺪ ﺃﺻﺎﺑﻮﺍ ﺑﺎﻷﻣ ِ ﺑﻦ ﺍﳊﻀﺮﻣﻰ ،ﻭﺍﻟﻌِﲑ ﺍﻟﱴ ﻛﺎﻧﺖ ﻣﻌﻪ ،ﻓﺠﻤﻌﻬﻢ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻏﲑ ﻣﻴﻌﺎﺩ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ: ﻻ﴾ ﻀ ﻰ ﺍﻟﻠﱠﻪ ﺃ ﻣ ﺮﹰﺍ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻔﻌﻮ ﹰ ﴿ ﻭﹶﻟ ﻮ ﺗﻮﺍ ﻋ ﺪﺗ ﻢ ﻻ ﺧﺘﹶﻠ ﹾﻔﺘ ﻢ ﰲ ﺍﹾﻟﻤِﻴﻌﺎﺩِ ،ﻭﻟﹶـ ِﻜ ﻦ ﻟﱢـﻴ ﹾﻘ ِ ]ﺍﻷﻧﻔﺎﻝ.[٤٢ : ﺝ ﻗﺮﻳﺶ ،ﺍﺳﺘﺸﺎﺭ ﺃﺻﺤﺎﺑﻪ ،ﻓﺘﻜﻠﱠﻢ ﺍﳌﻬﺎﺟِﺮﻭﻥ ﻭﳌﺎ ﺑﻠ ﹶﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺧﺮﻭ ﺴﻨﻮﺍ ،ﰒ ﺍﺳﺘﺸﺎﺭﻫﻢ ﺛﺎﻧﻴﺎﹰ ،ﻓﺘﻜﻠﻢ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻓﺄﺣﺴﻨﻮﺍ ،ﰒ ﺍﺳﺘﺸﺎﺭﻫﻢ ﺛﺎﻟﺜﺎﹰ ،ﻓﻔﻬﻤﺖ ﻓﺄﺣ ﺽ ﺑﻨﺎ؟( ﻚ ﺗ ﻌﺮ ﺍﻷﻧﺼﺎ ﺭ ﺃﻧﻪ ﻳﻌﻨﻴﻬﻢ ،ﻓﺒﺎﺩﺭ ﺳﻌ ﺪ ﺑ ﻦ ﻣﻌﺎﺫ ،ﻓﻘﺎﻝ) :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﹶﻛﹶﺄﻧ ﻭﻛﺎﻥ ﺇﳕﺎ ﻳﻌﻨﻴﻬﻢ ،ﻷﻢ ﺑﺎﻳﻌﻮﻩ ﻋﻠﻰ ﺃﻥ ﳝﻨﻌﻮﻩ ﻣﻦ ﺍﻷﲪﺮ ﻭﺍﻷﺳﻮﺩ ﰲ ﺩﻳﺎﺭﻫﻢ ،ﻓﻠﻤﺎ ﻋﺰﻡ ﺨﺸﻰ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮﻥ ﻚ ﺗ ﻋﻠﻰ ﺍﳋﹸﺮﻭﺝ ،ﺍﺳﺘﺸﺎﺭﻫﻢ ﻟِﻴﻌﻠﻢ ﻣﺎ ﻋﻨﺪﻫﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﺳﻌﺪ) :ﹶﻟ ﻌﻠﱠ ﺍﻷَﻧﺼﺎ ﺭ ﺗﺮﻯ ﺣﻘﹰﺎ ﻋﻠﻴﻬﺎ ﺃﻥ ﻻ ﻳﻨﺼﺮﻭﻙ ﺇﻻ ﰲ ﺩﻳﺎﺭﻫﺎ ،ﻭﺇﱏ ﺃﻗﻮﻝ ﻋﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﹸﺃﺟِﻴﺐ ﺻ ﹾﻞ ﺣﺒ ﹶﻞ ﻣ ﻦ ِﺷﹾﺌﺖ ،ﻭﺍ ﹾﻗ ﹶﻄ ﻊ ﺣﺒ ﹶﻞ ﻣ ﻦ ِﺷﹾﺌﺖ ،ﻭ ﺧ ﹾﺬ ِﻣ ﻦ ﻋﻨﻬﻢ :ﻓﺎ ﹾﻇ ﻌ ﻦ ﺣﻴﺚﹸ ِﺷﺌﹾﺖ ،ﻭ ِ ) (١ﻳﻘﺎﻝ :ﺃﻭﻋﺐ ﺍﻟﻘﻮﻡ :ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﻛﻠﻬﻢ ﺇﱃ ﺍﻟﻐﺰﻭ. ) (٢ﰲ ﺍﻟﺴﲑﺓ ) (٦٢١/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ .ﻓﻠﻤﺎ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻗﺮﻳﺸﺎ ﺗﺼﻮﺏ ﻣﻦ ﺍﻟﻌﻘﻨﻘﻞ ﻭﻫﻮ ﺍﻟﻜﺜﻴﺐ ﺍﻟﺬﻱ ﺟﺎﺀﻭﺍ ﻣﻨﻪ ﺇﱃ ﺍﻟﻮﺍﺩﻱ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﻫﺬﻩ ﻗﺮﻳﺶ ﻗﺪ ﺃﻗﺒﻠﺖ ﲞﻴﻼﺋﻬﺎ ﻭﻓﺨﺮﻫﺎ ﲢﺎﺩﻙ ﻭﺗﻜﺬﺏ ﺭﺳﻮﻟﻚ ،ﺍﻟﻠﻬﻢ ﻓﻨﺼﺮﻙ ﺍﻟﺬﻱ ﻭﻋﺪﺗﲏ ،ﺍﻟﻠﻬﻢ ﺃﺣﻨﻬﻢ ﺍﻟﻐﺪﺍﺓ.
١٠٦ ﺐ ﺇﹶﻟﻴﻨﺎ ِﻣﻤﺎ ﺗ ﺮ ﹾﻛﺖ ،ﻭﻣﺎ ﺕ ِﻣﻨﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﺃ ﻣﻮﺍِﻟﻨﺎ ﻣﺎ ِﺷﹾﺌﺖ ،ﻭﺃﹶﻋ ِﻄﻨﺎ ﻣﺎ ِﺷﹾﺌﺖ ،ﻭﻣﺎ ﹶﺃ ﺧ ﹾﺬ ﺕ ﺣﺘﻰ ﺗﺒﻠﹸﻎ ﺍﻟﺒ ﺮ ﻙ ِﻣ ﻦ ﻏﻤﺪﺍﻥ، ﷲ ﹶﻟﺌِﻦ ِﺳ ﺮ ﺕ ﻓِﻴ ِﻪ ِﻣ ﻦ ﹶﺃ ﻣ ٍﺮ ﹶﻓﹶﺄ ﻣ ﺮﻧﺎ ﺗﺒ ﻊ َﻷ ﻣ ِﺮﻙ ،ﻓﹶﻮﺍ ِ ﹶﺃ ﻣ ﺮ ﻚ( ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻪ ﺍ ِﳌ ﹾﻘﺪﺍ ﺩ: ﻀﻨﺎ ﻩ ﻣ ﻌ ﺤ ﺮ ﺧ ﺖ ِﺑﻨﺎ ﻫﺬﹶﺍ ﺍﻟﺒ ﺿ ﷲ ﹶﻟِﺌ ِﻦ ﺍ ﺳﺘ ﻌ ﺮ ﺴ ﲑﻥﱠ ﻣ ﻌﻚ ،ﻭﻭﺍ ِ ﹶﻟﻨ ِ ﻚ ﻓﻘﺎﺗِﻼ ﺇﻧﺎ ﻫ ﻬﻨﺎ ﺖ ﻭ ﺭﺑ ﺐ ﹶﺃﻧ ﻚ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﹶﻗ ﻮﻡ ﻣﻮﺳﻰ ِﻟﻤﻮﺳﻰ :ﺍ ﹾﺫ ﻫ )ﻻ ﻧﻘﹸﻮ ﹸﻝ ﹶﻟ ﻚ( . ﻗﹶﺎ ِﻋﺪﻭﻥﹶ ،ﻭﹶﻟ ِﻜﻨﺎ ﻧﻘﹶﺎِﺗ ﹸﻞ ﻋ ﻦ ﻳﻤِﻴِﻨﻚ ،ﻭ ﻋ ﻦ ِﺷﻤﺎِﻟﻚ ،ﻭ ِﻣ ﻦ ﺑﻴ ِﻦ ﻳ ﺪﻳﻚ ،ﻭ ِﻣ ﻦ ﺧ ﹾﻠ ِﻔ ﻓﺄﺷﺮﻕ ﻭ ﺟﻪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭ ﺳﺮِ ﺑﻤﺎ ﺳ ِﻤ ﻊ ِﻣ ﻦ ﺃﺻﺤﺎﺑِﻪ ،ﻭﻗﺎ ﹶﻝِ ) :ﺳﲑﻭﺍ ﻭﹶﺃﺑﺸﺮﻭﺍ،ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﻭ ﻋﺪﱏ ﺇ ﺣﺪﻯ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺘﻴﻦِ ،ﻭﺇﻧﻰ ﹶﻗ ﺪ ﺭﹶﺃﻳﺖ ﻣﺼﺎﺭ ﻉ ﺍﻟ ﹶﻘ ﻮ ِﻡ().(١ ﺤ ﻖ ﺑﺴﺎﺣﻞ ﺍﻟﺒﺤﺮ ،ﻭﳌﺎ ﺭﺃﻯ ﺾ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﹶﻓﹶﻠ ِ ﻓﺴﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺑﺪﺭ ،ﻭ ﺧ ﹶﻔ ﺤ ِﺮﺯﻭﺍ ﺃﻧﻪ ﻗﺪ ﳒﺎ ،ﻭﺃﺣﺮﺯ ﺍﻟﻌﲑ ،ﻛﺘﺐ ﺇﱃ ﻗﺮﻳﺶ :ﺃﻥ ﺍﺭﺟﻌﻮﺍ ،ﻓﺈﻧﻜﻢ ﺇﳕﺎ ﺧﺮﺟﺘﻢ ِﻟﺘ ﷲ ﻻ ﻧﺮﺟﻊ ﺤ ﹶﻔ ِﺔ ،ﻓﻬﻤﻮﺍ ﺑﺎﻟﺮﺟﻮﻉ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻬﻞ :ﻭﺍ ِ ﻋﲑﻛﻢ .ﻓﺄﺗﺎﻫﻢ ﺍﳋﱪ ،ﻭﻫﻢ ﺑﺎﳉﹸ ﺏ ﺑﻌﺪ ﺫﻟﻚ، ﻀ ﺮﻧﺎ ﻣِﻦ ﺍﻟﻌﺮﺏ ،ﻭﲣﺎﹸﻓﻨﺎ ﺍﻟﻌﺮ ﺣﱴ ﻧ ﹾﻘ ﺪ ﻡ ﺑﺪﺭﺍﹰ ،ﻓﻨﻘﻴ ﻢ ﺎ ،ﻭﻧﻄ ِﻌ ﻢ ﻣ ﻦ ﺣ ﺼﻮﻩ ،ﻓﺮﺟﻊ ﻫﻮ ﻭﺑﻨﻮ ﺯﻫﺮﺓ، ﻓﺄﺷﺎﺭ ﺍﻷﺧﻨﺲ ﺑﻦ ﺷﺮﻳﻖ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺮﺟﻮﻉ ،ﹶﻓ ﻌ ﻓﻠﻢ ﻳﺸﻬﺪ ﺑﺪﺭﹰﺍ ﺯﻫﺮﻯ ،ﻓﺎﻏﺘﺒﻄﺖ ﺑﻨﻮ ﺯﻫﺮﺓ ﺑﻌ ﺪ ﺑﺮﺃﻯ ﺍﻷﺧﻨﺲ ،ﻓﻠﻢ ﻳﺰﻝ ﻓﻴﻬﻢ ﺕ ﺑﻨﻮ ﻫﺎﺷﻢ ﺍﻟﺮﺟﻮﻉ ،ﻓﺎﺷﺘ ﺪ ﻋﻠﻴﻬﻢ ﺃﺑﻮ ﺟﻬﻞ ،ﻭﻗﺎﻝ :ﻻ ﺗﻔﹶﺎ ِﺭﹸﻗﻨﺎ ﻣﻄﺎﻋﹰﺎ ﻣﻌﻈﻤﺎﹰ ،ﻭﺃﺭﺍ ﺩ ﻫﺬﻩ ﺍﻟﻌِﺼﺎﺑﺔ ﺣﱴ ﻧ ﺮ ِﺟ ﻊ ﻓﺴﺎﺭﻭﺍ ،ﻭﺳﺎ ﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﻧﺰﻝ ﻋﺸﻴﹰﺎ ﺃﺩﱏ ﻣﺎﺀ ﻣِﻦ ﻣﻴﺎﻩ ﺏ ﺑ ﻦ ﺍﳌﻨﺬﺭ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻧﺎ ﻋﺎﱂ ﳊﺒﺎ ﺑﺪﺭ ،ﻓﻘﺎﻝ) :ﺃﹶﺷﲑﻭﺍ ﻋﹶﻠ ﻰ ﰲ ﺍ ﹶﳌﻨﺰِﻝ( .ﻓﻘﺎﻝ ﺍ ﹸ ﺐ ﻗﺪ ﻋﺮﻓﻨﺎﻫﺎ ،ﻓﻬﻰ ﻛﺜﲑﺓ ﺍﳌﺎﺀ ،ﻋﺬﺑﺔ ،ﻓﻨ ِﱰ ﹶﻝ ﺖ ﺃﻥ ﻧﺴ ﲑ ﺇﱃ ﻗﹸﻠﹸ ٍ ﺎ ﻭِﺑﻘﹸﻠﹸِﺒﻬﺎ ،ﺇﻥ ﺭﺃﻳ )(٢ ﻋﻠﻴﻬﺎ ﻭﻧﺴِﺒ ﻖ ﺍﻟﻘﻮﻡ ﺇﻟﻴﻬﺎ ﻭﻧﻐﻮﺭ ﻣﺎ ﺳﻮﺍﻫﺎ ﻣِﻦ ﺍﳌﻴﺎﻩ. ﻭﺳﺎﺭ ﺍﳌﺸﺮﻛﻮﻥ ﺳِﺮﺍﻋﹰﺎ ﻳﺮﻳﺪﻭﻥ ﺍﳌﺎﺀ ،ﻭﺑﻌﺚ ﻋﻠﻴﹰﺎ ﻭﺳﻌﺪﹰﺍ ﻭﺍﻟﺰﺑﲑ ﺇﱃ ﺑﺪﺭ ﻳﻠﺘ ِﻤﺴﻮﻥ ﺍﳋﱪ ،ﹶﻓ ﹶﻘ ِﺪﻣﻮﺍ ﺑﻌﺒﺪﻳﻦ ﻟﻘﺮﻳﺶ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﺋﻢ ﻳﺼﻠﱢﻰ ،ﻓﺴﺄﳍﻤﺎ ﺃﺻﺤﺎﺑﻪ :ﻣ ﻦ ﺃﻧﺘﻤﺎ؟ ﻗﺎﻻ :ﳓﻦ ﺳﻘﺎ ﹲﺓ ﻟِﻘﺮﻳﺶ ،ﻓﻜﺮﻩ ﺫﻟﻚ ﺃﺻﺤﺎﺑﻪ ،ﻭﻭﺩﻭﺍ ﻟﻮ ﻛﺎﻧﺎ ﻟِﻌﲑ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻓﻠﻤﺎ ﺳﻠﱠﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﻤﺎ: )ﺃ ﺧِﺒﺮﺍﻧِﻰ ﺃﻳ ﻦ ﹸﻗ ﺮﻳ ﺶ(؟ ﻗﺎﻻ :ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻜﺜﻴﺐ .ﻓﻘﺎﻝ) :ﻛﻢ ﺍﻟﻘﻮ ﻡ(؟ ﻓﻘﺎﻻ :ﻻ ) (١ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٦٢٥/١ﺑﺪﻭﻥ ﺳﻨﺪ. ) (٢ﺭﻭﺍﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٢٠/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ.
١٠٧ ﻋِﻠﻢ ﻟﻨﺎ ،ﻓﻘﺎﻝ) :ﻛﻢ ﻳﻨﺤﺮﻭ ﹶﻥ ﹸﻛ ﱠﻞ ﻳﻮﻡ(؟ ﻓﻘﺎﻻ :ﻳﻮﻣﹰﺎ ﻋﺸﺮﺍﹰ ،ﻭﻳﻮﻣﹰﺎ ﺗﺴﻌﺎﹰ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﲔ ﺗﺴﻌﻤﺎﺋﺔ ﺇﱃ ﺍﻷﻟﻒ( ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻣﻄﺮﹰﺍ ﺍﻟﻠﱠﻪ ج) :ﺍﻟﻘﻮ ﻡ ﻣﺎ ﺑ ﻼ ﻼ ﺷﺪﻳﺪﹰﺍ ﻣﻨﻌﻬﻢ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﹶﻃ ﹰ ﻭﺍﺣﺪﺍﹰ ،ﻓﻜﺎﻥ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﻭﺍﺑ ﹰ ﺲ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻭﻃﱠﺄ ﺑﻪ ﺍﻷﺭﺽ ،ﻭﺻﻠﱠﺐ ﺑﻪ ﺍﻟﺮﻣﻞﹶ، ﻃﻬﺮﻫﻢ ﺑﻪ ،ﻭﺃﺫﻫﺐ ﻋﻨﻬﻢ ﺭ ﺟ ﻂ ﺑﻪ ﻋﻠﻰ ﻗﻠﻮﻢ ،ﻓﺴﺒﻖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﺖ ﺍﻷﻗﺪﺍﻡ ،ﻭﻣ ﻬ ﺪ ﺑﻪ ﺍﳌﱰﻝ ،ﻭﺭﺑ ﹶ ﻭﺛـﺒ ﺇﱃ ﺍﳌﺎﺀ ،ﻓﱰﻟﻮﺍ ﻋﻠﻴﻪ ﺷﻄ ﺮ ﺍﻟﻠﻴﻞ ،ﻭﺻﻨﻌﻮﺍ ﺍﳊﻴﺎﺽ ،ﰒ ﻏ ﻮﺭﻭﺍ ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻦ ﺍﳌﻴﺎﻩ ،ﻭﻧﺰﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺍﳊﻴﺎﺽ .ﻭﺑِﻨ ﻰ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﺮﻳﺶ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﺗ ﱟﻞ ﻳﺸ ِﺮﻑ ﻋﻠﻰ ﺍﳌﻌﺮﻛﺔ ،ﻭﻣﺸﻰ ﰲ ﻣﻮﺿﻊ ﺍﳌﻌﺮﻛﺔ ،ﻭﺟﻌﻞ ﻳﺸﲑ ﺑﻴﺪﻩ ،ﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ، ﻭﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ ،ﻭﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ،ﻓﻤﺎ ﺗﻌﺪﻯ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﻮﺿﻊ )(١ ﺇﺷﺎﺭﺗﻪ. ﺶ ﻓﻠﻤﺎ ﻃﻠﻊ ﺍﳌﺸﺮﻛﻮﻥ ،ﻭﺗﺮﺍﺀﻯ ﺍﳉﻤﻌﺎﻥِ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺍﻟﱠﻠ ﻬﻢ ﻫﺬﻩ ﹸﻗ ﺮﻳ ﻚ( .ﻭﻗﺎﻡ ،ﻭﺭﻓﻊ ﻳﺪﻳﻪ، ﺕ ﺗﺤﺎﺩﻙ ،ﻭﺗ ﹶﻜ ﱢﺬﺏ ﺭﺳﻮﹶﻟ ﺨ ِﺮﻫﺎ ،ﺟﺎ َﺀ ﺕ ﺑِﺨﻴﻼﺋِﻬﺎ ﻭﹶﻓ ﺟﺎ َﺀ ﺠ ﺰ ﱃ ﻣﺎ ﻭ ﻋ ﺪﺗﻨِﻰ ،ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃﻧﺸﺪ ﻙ ﻋ ﻬ ﺪ ﻙ ﻭ ﻭ ﻋ ﺪ ﻙ(، ﻭﺍﺳﺘﻨﺼﺮ ﺭﺑﻪ ﻭﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺃﻧ ِ ﺠ ﺰﻥﱠ ﺼﺪﻳﻖ ﻣﻦ ﻭﺭﺍﺋﻪ ،ﻭﻗﺎﻝ) :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﺑﺸﺮ ،ﻓﻮﺍﻟﺬﻯ ﻧﻔﺴﻰ ﺑﻴﺪﻩ ،ﹶﻟﻴﻨ ِ ﻓﺎﻟﺘﺰﻣﻪ ﺍﻟ )(٢ ﻚ ﻣﺎ ﻭ ﻋ ﺪ ﻙ(. ﺍﻟﻠﱠﻪ ﻟ ﻭﺍﺳﺘﻨﺼﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻠﱠﻪ ،ﻭﺍﺳﺘﻐﺎﺛﻮﻩ ،ﻭﺃﺧﻠﺼﻮﺍ ﻟﻪ ،ﻭﺗﻀ ﺮﻋﻮﺍ ﺇﻟﻴﻪِ ،ﹶﻓﹶﺄ ﻭﺣﻰ ﺍﻟﻠﱠﻪ ﺇﱃ ﺐ﴾ ﺏ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﺍﻟ ﺮ ﻋ ﻣﻼِﺋ ﹶﻜِﺘ ِﻪ﴿ :ﺃﻧﻰ ﻣ ﻌﻜﹸ ﻢ ﹶﻓﹶﺜﺒﺘﻮﹾﺍ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍﹾ ،ﺳﹸﺄﹾﻟﻘِﻰ ﰲ ﹸﻗﻠﹸﻮ ِ ]ﺍﻷﻧﻔﺎﻝ[١٢ : ﲔ﴾ ]ﺍﻷﻧﻔﺎﻝ[٩ : ﻒ ﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻣ ﺮ ِﺩِﻓ ﻭﹶﺃ ﻭﺣﻰ ﺍﻟﻠﱠﻪ ﺇﱃ ﺭﺳﻮﻟﻪ﴿ :ﺃﻧﻰ ﻣ ِﻤ ﺪﻛﹸﻢ ِﺑﹶﺄﹾﻟ ٍ ) (١ﺍﻧﻈﺮ ﻣﺴﻨﺪ ﺃﲪﺪ ) (١١٧/١ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ،ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ ،ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٧٧٩ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٦٣ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﻗﺎﻝ :ﳌﺎ ﻛﺎﻥ ﻳﻮﻡ ﺑﺪﺭ ،ﻧﻈﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﳌﺸﺮﻛﲔ ،ﻭﻫﻢ ﺃﻟﻒ ،ﻭﺃﺻﺤﺎﺑﻪ ﺛﻼﲦﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻋﺸﺮ ﺭﺟﻼ ،ﻓﺎﺳﺘﻘﺒﻞ ﻧﱯ ﺍﻟﻠﱠﻪ ﺍﻟﻘﺒﻠﺔ ،ﰒ ﻣﺪ ﻳﺪﻳﻪ ،ﻓﺠﻌﻞ ﻳﻬﺘﻒ ﺑﺮﺑﻪ :ﺍﻟﻠﻬﻢ ﺃﳒﺰ ﱄ ﻣﺎ ﻭﻋﺪﺗﲏ ،ﺍﻟﻠﻬﻢ ﺁﺕ ﻣﺎ ﻭﻋﺪﺗﲏ ،ﺍﻟﻠﻬﻢ ﺇﻥ ﻠﻚ ﻫﺬﻩ ﺍﻟﻌﺼﺎﺑﺔ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻻ ﺗﻌﺒﺪ ﰲ ﺍﻷﺭﺽ.
١٠٨ ﻑ ﻟﻜﻢ .ﻭﻗﻴﻞ :ﻳ ﺮ ِﺩﻑ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻗﺮﺉ ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻭﻓﺘﺤﻬﺎ) (١ﻗﻴﻞ :ﺍﳌﻌﲎ ﺇﻢ ِﺭ ﺩ ﺃﺭﺳﺎ ﹰﻻ ﱂ ﻳﺄﺗﻮﺍ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ. ﻓﺈﻥ ﻗﻴﻞ :ﻫﻬﻨﺎ ﺫﻛﺮ ﺃﻧﻪ ﺃﻣﺪﻫﻢ ﺑﺄﻟﻒٍ ،ﻭﰱ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﻗﺎﻝ﴿ :ﺇ ﹾﺫ ﺗﻘﹸﻮ ﹸﻝ ﲔ * ﺑﹶﻠﻰ ،ﺇ ﹾﻥ ﻑ ﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻣﻨ ﺰِﻟ ﲔ ﺃﹶﻟ ﻦ ﻳ ﹾﻜ ِﻔﻴﻜﹸ ﻢ ﹶﺃ ﹾﻥ ﻳ ِﻤﺪ ﹸﻛ ﻢ ﺭﺑﻜﹸﻢ ِﺑﺜﹶﻼﹶﺛ ِﺔ ﺁﻻ ٍ ِﻟ ﹾﻠﻤ ﺆ ِﻣِﻨ ﻑ ﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﺴ ِﺔ ﺁﻻ ٍ ﺨ ﻤ ﺼِﺒﺮﻭﺍ ﻭﺗﺘﻘﹸﻮﺍ ﻭﻳ ﹾﺄﺗﻮﻛﹸﻢ ﻣ ﻦ ﹶﻓ ﻮ ِﺭ ِﻫ ﻢ ﻫﺬﹶﺍ ﻳ ﻤ ِﺪ ﺩ ﹸﻛ ﻢ ﺭﺑﻜﹸﻢ ِﺑ ﺗ ﺴ ﻮ ِﻣ ﻣ ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٢٥-١٢٤ :ﻓﻜﻴﻒ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ؟ ﻒ ﰲ ﻫﺬﺍ ﺍﻹﻣﺪﺍﺩ ﺍﻟﺬﻯ ﺑﺜﻼﺛﺔ ﺁﻻﻑ ،ﻭﺍﻟﺬﻯ ﺑﺎﳋﻤﺴﺔ ﻋﻠﻰ ﻗﻮﻟﲔ: ﻗﻴﻞ :ﻗﺪ ﺍﺧﺘِﻠ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻛﺎﻥ ﻳﻮ ﻡ ﹸﺃﺣﺪ ،ﻭﻛﺎﻥ ﺇﻣﺪﺍﺩﹰﺍ ﻣﻌﻠﱠﻘﹰﺎ ﻋﻠﻰ ﺷﺮﻁ ،ﻓﻠﻤﺎ ﻓﺎﺕ ﺷﺮﻃﹸﻪ، ﻓﺎﺕ ﺍﻹﻣﺪﺍﺩ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﻀﺤﺎﻙ ﻭﻣﻘﺎﺗِﻞ ،ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻋِﻜﺮﻣﺔ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻛﺎﻥ ﻳﻮ ﻡ ﺑﺪﺭ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﳎﺎﻫﺪ ،ﻭﻗﺘﺎﺩﺓ. ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻋﻦ ﻋِﻜﺮﻣﺔ ،ﺍﺧﺘﺎﺭﻩ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ .ﻭﺣﺠﺔ ﻫﺆﻻﺀ ﺃﻥ ﺼ ﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ ِﺑﺒ ﺪ ٍﺭ ﻭﹶﺃﻧﺘ ﻢ ﹶﺃ ِﺫﱠﻟﺔﹲ ،ﻓﹶﺎﺗﻘﹸﻮﹾﺍ ﺍﻟﺴﻴﺎﻕ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﻧ ﻑ ﲔ ﹶﺃﹶﻟ ﻦ ﻳ ﹾﻜ ِﻔﻴﻜﹸ ﻢ ﺃﻥ ﻳ ِﻤﺪ ﹸﻛ ﻢ ﺭﺑﻜﹸﻢ ِﺑﺜﹶﻼﹶﺛ ِﺔ ﺁﻻ ٍ ﺸﻜﹸﺮﻭ ﹶﻥ * ﺇ ﹾﺫ ﺗﻘﹸﻮ ﹸﻝ ِﻟ ﹾﻠﻤﺆﻣِﻨ ﺍﻟﻠﱠﻪ ﹶﻟ ﻌﱠﻠﻜﹸﻢ ﺗ ﲔ * ﺑﻠﹶﻰ ،ﺇﻥ ﺗ ﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻣﻨ ﺰِﻟ ﺼِﺒﺮﻭﹾﺍ ﻭﺗﺘﻘﹸﻮﹾﺍ﴾ ﺇﱃ ﺃﻥ ﻗﺎﻝ﴿ :ﻭﻣﺎ ﺟ ﻌﹶﻠﻪ ﺍﻟﻠﱠﻪ﴾ ]ﺁﻝ ﺸﺮﻯ ﹶﻟ ﹸﻜ ﻢ ﻭِﻟﺘ ﹾﻄ ﻤِﺌ ﻦ ﹸﻗﻠﹸﻮﺑـﻜﹸﻢ ِﺑ ِﻪ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٢٦-١٢٣ :ﺃﻯ :ﻫﺬﺍ ﺍﻹﻣﺪﺍﺩ ﴿ﺇﻻ ﺑ ﻋﻤﺮﺍﻥ .[١٢٦ :ﻗﺎﻝ ﻫﺆﻻﺀ :ﻓﻠﻤﺎ ﺍﺳﺘﻐﺎﺛﻮﺍ ،ﺃﻣﺪﻫﻢ ﺑﺘﻤﺎﻡ ﺛﻼﺛ ِﺔ ﺁﻻﻑ ،ﰒ ﺃﻣ ﺪﻫﻢ ﺑﺘﻤﺎ ِﻡ ﻑ ﳌﺎ ﺻﱪﻭﺍ ﻭﺍﺗﻘﻮﺍ ،ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺪﺭﻳﺞ ،ﻭﻣﺘﺎﺑﻌﺔ ﺍﻹﻣﺪﺍﺩ ،ﺃﺣﺴﻦ ﻣﻮﻗﻌﺎﹰ، ﲬﺴﺔ ﺁﻻ ٍ ﻭﺃﻗﻮﻯ ﻟِﻨﻔﻮﺳﻬﻢ ،ﻭﺃﺳ ﺮ ﳍﺎ ﻣﻦ ﺃﻥ ﻳﺄﺗﻰ ﺑﻪ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ ،ﻭﻫﻮ ﲟﱰﻟﺔ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻮﺣﻰ ﻭﻧﺰﻭﻟﻪ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ. ﻭﻗﺎﻟﺖ ﺍﻟﻔﺮﻗ ﹸﺔ ﺍﻷﻭﱃ :ﺍﻟﻘﺼﺔ ﰲ ﺳﻴﺎﻕ ﹸﺃﺣﺪ ،ﻭﺇﳕﺎ ﺃﺩﺧﻞ ﺫﻛﺮ ﺑﺪﺭ ﺍﻋﺘﺮﺍﺿﹰﺎ ﰲ ﷲ ﲔ ﻣﻘﹶﺎ ِﻋ ﺪ ِﻟ ﹾﻠ ِﻘﺘﺎﻝِ ،ﻭﺍ ُ ﺉ ﺍﳌﹸ ﺆ ِﻣِﻨ ﻚ ﺗﺒﻮ ﺕ ِﻣ ﻦ ﹶﺃ ﻫِﻠ ﺃﺛﻨﺎﺋﻬﺎ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ﴿ :ﻭﺇ ﹾﺫ ﹶﻏ ﺪ ﻭ ) (١ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ،ﻭﻋﺎﺻﻢ ،ﻭﺍﺑﻦ ﻋﺎﻣﺮ ،ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻣﺮﻓﺪﻳﻦ ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﺑﻜﺮ ﻋﻦ ﻋﺎﺻﻢ ﻣﺮﺩﻓﲔ ﺑﻔﺘﺢ ﺍﻟﺪﺍﻝ ﺑﻔﺘﺢ ﺍﻟﺪﺍﻝ ﻭﺍﳊﺔ ﳌﻦ ﻛﺴﺮ ﺍﻟﺪﺍﻝ ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﻔﻌﻞ ﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﺄﺗﻰ ﺑﺎﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺃﺭﺩﻑ ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ :ﺃﺭﺩﻓﺖ ﺍﻟﺮﺟﻞ :ﺃﺭﻛﺒﺘﻪ ﻋﻠﻰ ﻋﺠﺰ ﺩﺍﺑﱵ ﺧﻠﻔﻲ.
١٠٩ ﷲ ﻭﻟﻴﻬﻤﺎ ،ﻭ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﹶﻓ ﹾﻠﻴﺘ ﻮﻛﱠ ِﻞ ﺖ ﻃﹶﺎِﺋ ﹶﻔﺘﺎ ِﻥ ِﻣﻨ ﹸﻜ ﻢ ﺃﻥ ﺗ ﹾﻔﺸﻼ ﻭﺍ ُ ﺳِﻤﻴ ﻊ ﻋﻠِﻴ ﻢ * ﺇ ﹾﺫ ﻫ ﻤ ﺼ ﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ ِﺑﺒ ﺪ ٍﺭ ﻭﹶﺃﻧﺘ ﻢ ﹶﺃ ِﺫﱠﻟﺔﹲ، ﺍﳌﹸ ﺆ ِﻣﻨﻮﻥ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٢٢-١٢١ :ﰒ ﻗﺎﻝ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﻧ ﻓﹶﺎﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠﻪ ﹶﻟ ﻌﻠﱠﻜﹸ ﻢ ﺗ ﺸﻜﹸﺮﻭﻥ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٢٣ :ﻓﺬﻛﱠﺮﻫﻢ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻬﻢ ﳌﱠﺎ ﻧﺼﺮﻫﻢ ﺑﺒﺪﺭ ،ﻭﻫﻢ ﺃﺫﻟﺔ ،ﰒ ﻋﺎﺩ ﺇﱃ ﻗﺼ ِﺔ ﹸﺃﺣﺪ ،ﻭﺃﺧﱪ ﻋﻦ ﻗﻮﻝ ﺭﺳﻮﻟﻪ ﳍﻢ﴿ :ﺃﻟﹶﻦ ﻳ ﹾﻜ ِﻔﻴﻜﹸ ﻢ ﺃﹶﻥ ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٢٤ :ﰒ ﻭﻋﺪﻫﻢ ﺃﻢ ﻑ ﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻣﻨ ﺰِﻟ ﻳ ِﻤ ﺪ ﹸﻛ ﻢ ﺭﺑﻜﹸﻢ ِﺑﺜﹶﻼﹶﺛ ِﺔ ﺁﻻ ٍ ﺇﻥ ﺻﱪﻭﺍ ﻭﺍﺗﻘﹸﻮﺍ ،ﺃﻣﺪﻫﻢ ﲞﻤﺴﺔ ﺁﻻﻑ ،ﻓﻬﺬﺍ ﻣﻦ ﻗﻮﻝ ﺭﺳﻮِﻟﻪِ ،ﻭﺍﻹﻣﺪﺍﺩ ﺍﻟﺬﻯ ﺑﺒﺪﺭ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﲞﻤﺴﺔ ﺁﻻﻑ ،ﻭﺇﻣﺪﺍ ﺩ ﺑﺪﺭ ﺑﺄﻟﻒ ،ﻭﻫﺬﺍ ﻣﻌﻠﱠﻖ ﻋﻠﻰ ﺷﺮﻁ ،ﻭﺫﻟﻚ ﻣﻄﻠﻖ ،ﻭﺍﻟﻘﺼﺔ ﰲ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﻫﻰ ﻗﺼﺔ ﹸﺃﺣﺪ ﻣﺴﺘﻮﻓﺎﺓ ﻣﻄﻮﻟﺔ ،ﻭﺑﺪﺭ ﺫﹸﻛﺮﺕ ﻓﻴﻬﺎ ﺍﻋﺘﺮﺍﺿﺎﹰ ،ﻭﺍﻟﻘﺼﺔ ﰲ ﺳﻮﺭﺓ )ﺍﻷﻧﻔﺎﻝ( ﻗﺼﺔ ﺑﺪﺭ ﻣﺴﺘﻮﻓﺎﺓ ﻣﻄﻮﻟﺔ ،ﻓﺎﻟﺴﻴﺎﻕ ﰲ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﻏﲑ ﺍﻟﺴﻴﺎﻕ ﰲ )ﺍﻷﻧﻔﺎﻝ(. ﻳﻮﺿﺢ ﻫﺬﺍ ﺃﻥ ﻗﻮﻟﻪ ﴿ :ﻭﻳ ﹾﺄﺗﻮﻛﹸﻢ ﻣ ﻦ ﹶﻓ ﻮ ِﺭ ِﻫ ﻢ ﻫﺬﹶﺍ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٢٥ :ﻗﺪ ﻗﺎﻝ ﺼ ﺢ ﻗﻮﻟﹸﻪ :ﺇﻥ ﳎﺎﻫﺪ :ﺇﻧﻪ ﻳﻮ ﻡ ﺃﹸﺣﺪ ،ﻭﻫﺬﺍ ﻳﺴﺘﻠ ِﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺪﺍ ﺩ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻪ ،ﻓﻼ ﻳ ِ ﺍﻹﻣﺪﺍﺩ ﺬﺍ ﺍﻟﻌﺪﺩ ﻛﺎﻥ ﻳﻮ ﻡ ﺑﺪﺭ ،ﻭﺇﺗﻴﺎﻧﻬﻢ ﻣﻦ ﻓﻮﺭﻫﻢ ﻫﺬﺍ ﻳﻮ ﻡ ﹸﺃﺣﺪ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺑﺪء اﻟﻘﺘﺎل ﺑﺎﻟﻤﺒﺎرزة
ﺕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺼﻠﻰ ﺇﱃ ِﺟﺬﹾﻉ ﺷﺠﺮﺓ ﻫﻨﺎﻙ ،ﻭﻛﺎﻧﺖ ﻟﻴﻠ ﹶﺔ ﺍﳉﻤﻌﺔ ﺍﻟﺴﺎﺑﻊ ﻭﺑﺎ ﺶ ﰲ ﻛﺘﺎﺋﺒﻬﺎ ،ﻭﺍﺻﻄﹶﻒ ﺖ ﻗﺮﻳ ﻋﺸ ﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ ،ﺃﻗﺒﻠ ﺍﻟﻔﺮﻳﻘﺎﻥِ ،ﻓﻤﺸﻰ ﺣﻜﻴ ﻢ ﺑ ﻦ ﺣِﺰﺍﻡ ،ﻭﻋﺘﺒ ﹸﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﰲ ﻗﺮﻳﺶ ،ﺃﻥ ﻳ ﺮ ِﺟﻌﻮﺍ ﻭﻻ ﻳﻘﺎﺗﻠﻮﺍ، ﻓﺄﰉ ﺫﻟﻚ ﺃﺑﻮ ﺟﻬﻞ ،ﻭﺟﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺘﺒﺔ ﻛﻼ ﻡ ﹶﺃ ﺣ ﹶﻔ ﹶﻈﻪ ،ﻭﺃﻣﺮ ﺃﺑﻮ ﺟﻬﻞ ﺃﺧﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﻀﺮﻣﻰ ﺃﻥ ﻳﻄﻠﺐ ﺩ ﻡ ﺃﺧﻴﻪ ﻋﻤﺮﻭ ،ﻓﻜﺸﻒ ﻋﻦ ﺍ ﺳِﺘﻪِ ،ﻭﺻﺮﺥ :ﻭﺍ ﻋﻤﺮﺍﻩ ،ﻓﺤﻤﻰ ﺶ ﻫﻮ ﻭﺃﺑﻮ ﺖ ﺍﳊﺮﺏ ،ﻭ ﻋ ﺪ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﻔﻮﻑ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺍﻟﻌﺮﻳ ِ ﺍﻟﻘﻮﻡ ،ﻭﻧﺸﺒ ِ ﺑﻜﺮ ﺧﺎﺻﺔ ،ﻭﻗﺎﻡ ﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ﰲ ﻗﻮﻡ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻌﺮﻳﺶِ ،ﳛﻤﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج. ﻭﺧﺮﺝ ﻋﺘﺒ ﹸﺔ ﻭﺷﻴﺒ ﹸﺔ ﺍﺑﻨﺎ ﺭﺑﻴﻌﺔ ،ﻭﺍﻟﻮﻟﻴ ﺪ ﺑﻦ ﻋﺘﺒﺔ ،ﻳﻄﻠﺒﻮﻥ ﺍﳌﺒﺎﺭﺯﺓ ،ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ
١١٠ ﺛﻼﺛ ﹲﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ :ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﻭﻋﻮﻑ ،ﻭ ﻣ ﻌ ﻮ ﹲﺫ ﺍﺑﻨﺎ ﻋﻔﺮﺍﺀ ،ﻓﻘﺎﻟﻮﺍ ﳍﻢ :ﻣﻦ ﺃﻧﺘﻢ؟ ﻓﻘﺎﻟﻮﺍ :ﻣﻦ ﺍﻷﻧﺼﺎﺭ .ﻗﺎﻟﻮﺍ :ﺃﻛﻔﹶﺎ ٌﺀ ﻛِﺮﺍﻡ ،ﻭﺇﳕﺎ ﻧﺮﻳﺪ ﺑﲎ ﻋﻤﻨﺎ ،ﻓﱪﺯ ﺇﻟﻴﻬﻢ ﻋﻠ ﻰ ﻭﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﲪﺰﺓﹸ ،ﻓﻘﺘﻞ ﻋﻠ ﻰ ِﻗ ﺮﻧﻪ ﺍﻟﻮﻟﻴﺪ ،ﻭﻗﺘﻞ ﲪﺰﺓ ﻗِﺮﻧﻪ ﻋﺘﺒﺔ ﻭﻗﻴﻞ :ﺷﻴﺒ ﹸﺔ ﻭﺍﺧﺘﻠﻒ ﻋﺒﻴﺪﺓ ﻭﻗِﺮﻧﻪ ﺿﺮﺑﺘﲔ ،ﻓﻜﱠﺮ ﻋﻠ ﻰ ﻭﲪﺰ ﹸﺓ ﻋﻠﻰ ﻗِﺮﻥ ﻋﺒﻴﺪﺓ ،ﻓﻘﺘﻼﻩ ﻭﺍﺣﺘﻤﻼ )(٣ ﺼﻔﹾﺮﺍ ِﺀ. ﺿ ِﻤﻨﺎﹰ (٢)،ﺣﱴ ﻣﺎﺕ ﺑﺎﻟ ﻋﺒﻴﺪﺓ) (١ﻭﻗﺪ ﹸﻗﻄِﻌﺖ ﺭﺟﻠﻪ ،ﻓﻠﻢ ﻳﺰﻝ ﻭﻛﺎﻥ ﻋﻠ ﻰ ﻳﻘ ِ ﺼﻤﻮﺍ ﰲ ﺼﻤﺎ ِﻥ ﺍ ﺧﺘ ﺴﻢ ﺑﺎﷲ :ﻟﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﻓﻴﻬﻢ ﴿ :ﻫﺬﹶﺍ ِﻥ ﺧ )(٤ ﺭﺑ ِﻬ ﻢ﴾ ]ﺍﳊﺞ [١٩ :ﺍﻵﻳﺔ. ﰒ ﲪﻰ ﺍﻟﻮﻃﻴﺲ ،ﻭﺍﺳﺘﺪﺍﺭﺕ ﺭﺣﻰ ﺍﳊﺮﺏِ ،ﻭﺍﺷﺘ ﺪ ﺍﻟﻘِﺘﺎﻝ ،ﻭﺃﺧﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺑﺘﻬﺎﻝِ ،ﻭﻣﻨﺎﺷﺪﺓ ﺭﺑﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﺣﱴ ﺳﻘﻂ ﺭﺩﺍﺅﻩ ﻋﻦ ﻣﻨﻜﺒﻴﻪ ،ﻓﺮﺩﻩ ﻋﻠﻴﻪ )(٥ ﻚ ﻣﺎ ﻭ ﻋ ﺪ ﻙ. ﻚ ﺭﺑﻚ ،ﻓﺈﻧ ﻪ ﻣﻨﺠ ﺰ ﹶﻟ ﺾ ﻣﻨﺎ ﺷ ﺪِﺗ ﺼﺪﻳﻖ ،ﻭﻗﺎﻝ :ﺑﻌ ﺍﻟ ﺱ ﰲ ﺣﺎﻝ ﺍﳊﺮﺏِ ،ﰒ ﺭﻓ ﻊ ﻓﺄﻏﻔﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﻏﻔﺎﺀﺓ ﻭﺍﺣﺪﺓ ،ﻭﺃﺧﺬ ﺍﻟﻘﻮ ﻡ ﺍﻟﻨﻌﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﺃﺳﻪ ﻓﻘﺎﻝ) :ﹶﺃﺑ ِ ﺸ ﺮ ﻳﺎ ﹶﺃﺑﺎ ﺑﻜﹾﺮ ،ﻫﺬﺍ ِﺟﺒﺮِﻳ ﹸﻞ ﻋﻠﹶﻰ ﹶﺛﻨﺎﻳﺎﻩ ﺍﻟﻨﻘﹾﻊ().(٦ ﲔ ﻑ ﺍﳌﹸﺸﺮ ِﻛ ﻭﺟﺎﺀ ﺍﻟﻨﺼﺮ ،ﻭﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺟﻨﺪﻩ ،ﻭﺃﻳﺪ ﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﲔ ،ﻭﻣﻨﺤﻬﻢ ﺃﻛﺘﺎ ﲔ. ﺃﺳﺮﹰﺍ ﻭﻗﺘﻼﹰ ،ﻓﻘﺘﻠﻮﺍ ﻣﻨﻬﻢ ﺳﺒﻌﲔ ،ﻭﺃﹶﺳﺮﻭﺍ ﺳﺒﻌ ﻓﺼﻞ ﻓﻲ ﻇﻬﻮر إﺑﻠﻴﺲ ﻓﻲ ﺻﻮرة ﺳُﺮاﻗﺔ ووﺳﻮﺳﺘﻪ ﻟﻠﻌﺪو
ﲔ ﺑﲎ ﻛﻨﺎﻧﺔ ﻣِﻦ ﺍﳊﺮﺏ ،ﻓﺘﺒﺪﻯ ﳍﻢ ﻭﳌﺎ ﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ،ﺫﻛﺮﻭﺍ ﻣﺎ ﺑﻴﻨﻬﻢ ﻭﺑ ﺲ ﰲ ﺻﻮﺭﺓ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺍ ﹸﳌﺪﳉﻰ ،ﻭﻛﺎﻥ ﻣِﻦ ﺃﺷﺮﺍﻑ ﺑﲎ ﻛﻨﺎﻧﺔ ،ﻓﻘﺎﻝ ﳍﻢ :ﻻ ﺇﺑﻠﻴ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١١٧/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٦٥ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﺍﳌﺒﺎﺭﺯﺓ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ، ﻭﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ. ) (٢ﺍﻟﻀﻤﻦ :ﻫﻮ ﺍﳌﺮﻳﺾ ﺍﻟﺬﻱ ﺑﻪ ﺿﻤﺎﻧﺔ ﰲ ﺟﺴﺪﻩ ﻣﻦ ﺯﻣﺎﻧﻪ ﺃﻭ ﺑﻼﺀ ﺃﻭ ﻛﺴﺮ ﻭﻏﲑﻩ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ: ﺃﺷﻜﻮ ﺇﻟﻴﻜﻢ ﲪﻮﺓ ﺍﻷﱂ ﻣﺎ ﺧﻠﺘﲏ ﺯﻟﺖ ﺑﻌﺪﻛﻢ ﺿﻤﻨﺎ ) (٣ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ) (١٨٨ ،١٨٧/٣ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺳﻨﺪﻩ ﺣﺴﻦ. )(٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٣٧ ،٣٣٦/٨ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺴﻢ ﻗﺴﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ. )(٥ﻫﻮ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﺮﻳﺒﺎ. )(٦ﺫﻛﺮﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ).(٦٢٧ ،٢٢٦/١
١١١ ﺐ ﻟﻜﻢ ﺍﻟﻴﻮ ﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﺇﱏ ﺟﺎ ﺭ ﻟﻜﻢ ﻣﻦ ﺃﻥ ﺗﺄﺗﻴﻜﻢ ﻛِﻨﺎﻧﺔ ﺑﺸﻰ ٍﺀ ﺗﻜﺮﻫﻮﻧﻪ، ﻏﹶﺎِﻟ ﻓﺨﺮﺟﻮﺍ ﻭﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺟﺎ ﺭ ﳍﻢ ﻻ ﻳﻔﺎﺭﻗﻬﻢ ،ﻓﻠﻤﺎ ﺗﻌﺒﺆﻭﺍ ﻟﻠﻘﺘﺎﻝ ،ﻭﺭﺃﻯ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ﺟﻨ ﺪ ﺍﻟﻠﱠﻪ ﺖ: ﺺ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ،ﻓﻘﺎﻟﻮﺍ :ﺇﱃ ﺃﻳﻦ ﻳﺎ ﺳﺮﺍﻗﺔ؟ ﺃﱂ ﺗﻜﻦ ﻗﹸ ﹾﻠ ﻗﺪ ﻧﺰﻟﺖ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﺮ ،ﻭﻧ ﹶﻜ ﷲ ﺷﺪﻳ ﺪ ﺇﻧﻚ ﺟﺎﺭ ﻟﻨﺎ ﻻ ﺗﻔﹶﺎ ِﺭﻗﹸﻨﺎ؟ ﻓﻘﺎﻝ :ﺇﱏ ﺃﺭﻯ ﻣﺎ ﻻ ﺗﺮﻭﻥ ،ﺇﱏ ﺃﺧﺎﻑ ﺍﻟﻠﱠﻪ ،ﻭﺍ ُ ﺍﻟ ِﻌﻘﹶﺎﺏ (١)،ﻭﺻﺪﻕ ﰲ ﻗﻮﻟﻪ :ﺇﱏ ﺃﺭﻯ ﻣﺎ ﻻ ﺗﺮﻭﻥ ،ﻭﻛﺬﺏ ﰲ ﻗﻮﻟﻪ :ﺇﱏ ﺃﺧﺎﻑ ﺍﻟﻠﱠﻪ. ﻚ ﻣﻌﻬﻢ ،ﻭﻫﺬﺍ ﺃﻇﻬﺮ. ﻭﻗﻴﻞ :ﻛﺎﻥ ﺧﻮﻓﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻥ ﻳ ﻬِﻠ ﺏ ﺍﻟﻠﱠﻪ ﻭﻛﺜﺮ ﹶﺓ ﺃﻋﺪﺍﺋﻪ ،ﻇﻨﻮﺍ ﺃﻥ ﺍﻟﻐﻠﺒﺔ ﻭﳌﺎ ﺭﺃﻯ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺮﺽ ِﻗﻠﱠﺔ ﺣﺰ ِ ﺇﳕﺎ ﻫﻰ ﺑﺎﻟﻜﺜﺮﺓ ،ﻭﻗﺎﻟﻮﺍ ﴿ :ﹶﻏ ﺮ ﻫﺆﻻ ِﺀ ﺩِﻳﻨ ﻬ ﻢ﴾ ]ﺍﻷﻧﻔﺎﻝ ،[٤٩ :ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍﻟﻨﺼﺮ ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻻ ﺑﺎﻟﻜﺜﺮﺓ ،ﻭﻻ ﺑﺎﻟﻌﺪﺩ ،ﻭﺍﷲ ﻋﺰﻳﺰ ﻻ ﻳﻐﺎﻟﹶﺐ ،ﺣﻜﻴﻢ ﻳﻨﺼﺮ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻨﺼﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﺎﹰ ،ﻓﻌﺰﺗﻪ ﻭﺣﻜﻤﺘﻪ ﺃﻭﺟﺒﺖ ﻧﺼ ﺮ ﺍﻟﻔﺌ ِﺔ ﺍﳌﺘﻮ ﱢﻛﹶﻠ ِﺔ ﻋﻠﻴﻪ. ﻭﳌﺎ ﺩﻧﺎ ﺍﻟﻌﺪﻭ ﻭﺗﻮﺍﺟﻪ ﺍﻟﻘﻮﻡ ،ﻗﺎﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻨﺎﺱ ،ﻓﻮﻋﻈﻬﻢ ،ﻭﺫﻛﱠﺮﻫﻢ ﲟﺎ ﺕ ﻣِﻦ ﺍﻟﻨﺼﺮِ ،ﻭﺍﻟﻈﻔ ِﺮ ﺍﻟﻌﺎ ِﺟﻞِ ،ﻭﺛﻮﺍ ِ ﺏ ﺍﻟﱠﻠﻪ ﺍﻵﺟﻞ ،ﻭﺃﺧﱪﻫﻢ ﺃﻥ ﺍﻟﻠﱠﻪ ﳍﻢ ﰲ ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎ ِ ﳊﻤﺎﻡِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺟﻨ ﹲﺔ ﺐ ﺍﳉﻨﺔ ﳌﻦ ﺍﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴِﻠﻪِ ،ﻓﻘﺎﻡ ﻋ ﻤﻴﺮ ﺑ ﻦ ﺍ ﹸ ﻗﺪ ﺃﻭﺟ ﺕ ﻭﺍ َﻷ ﺭﺽ؟ ﻗﺎﻝ) :ﻧ ﻌ ﻢ( .ﻗﺎﻝ :ﺑ ٍﺦ ﺑ ٍﺦ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ .ﻗﺎ ﹶﻝ) :ﻣﺎ ﺿﻬﺎ ﺳﻤﺎﻭﺍ ﻋ ﺮ ﻚ ﻋﻠﹶﻰ ﹶﻗ ﻮِﻟ ﺤ ِﻤﻠﹸ ﻳ ﷲ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺇ ﱠﻻ ﺭﺟﺎ َﺀ ﺃ ﹾﻥ ﺃﻛﹸﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﻫِﻠﻬﺎ. ﻚ ﺑ ٍﺦ ﺑ ٍﺦ(؟ ﻗﺎﻝ :ﻻ ﻭﺍ ِ ﺠ ﻌ ﹶﻞ ﻳﺄ ﹸﻛ ﹸﻞ ِﻣﻨ ﻬﻦ ،ﰒ ﻗﺎﻝ :ﹶﻟِﺌ ﻦ ﺕ ِﻣ ﻦ ﹶﻗ ﺮِﻧﻪِ ،ﹶﻓ ﺝ ﺗ ﻤﺮﺍ ٍ ﻚ ِﻣ ﻦ ﹶﺃ ﻫِﻠﻬﺎ( ﻗﺎﻝ :ﻓﺄﹶﺧ ﺮ ﻗﹶﺎ ﹶﻝ) :ﻓﹶﺈﻧ ﺤﻴﺎﹲﺓ ﹶﻃﻮِﻳﻠ ﹲﺔ ،ﹶﻓ ﺮﻣﻰ ِﺑﻤﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻌﻪِ ﻣ ﻦ ﺍﻟﺘ ﻤﺮِ ،ﹸﺛﻢ ﺖ ﺣﺘﻰ ﺁﻛﹸ ﹶﻞ ﺗ ﻤﺮﺍﺗِﻰ ﻫ ِﺬﻩِِ ،ﺇﻧﻬﺎ ﹶﻟ ﺣﻴِﻴ ﻗﹶﺎﺗ ﹶﻞ ﺣﺘﻰ ﻗﹸِﺘ ﹶﻞ (٢).ﻓﻜﺎﻥ ﺃﻭﻝ ﻗﺘﻴﻞ. ﻭﺃﺧﺬ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻞ َﺀ ﹶﻛ ﱢﻔ ِﻪ ِﻣ ﻦ ﺍﳊﺼﺒﺎﺀِ ،ﹶﻓ ﺮﻣﻰ ِﺑﻬﺎ ﻭﺟﻮ ﻩ ﺍﻟ ﻌ ﺪﻭ ،ﻓﻠﻢ ﺗﺘﺮﻙ )(٣ ﺕ ﻋﻴﻨﻴﻪ ،ﻭﺷِ ﻐﻠﹸﻮﺍ ﺑﺎﻟﺘﺮﺍﺏ ﰲ ﺃﻋﻴﻨﻬﻢ ،ﻭﺷِ ﻐ ﹶﻞ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺑﻘﺘﻠﻬﻢ، ﻸ ﻼ ﻣِﻨﻬﻢ ﺇ ﱠﻻ ﻣ َ ﺭﺟ ﹰ ﻦ ﺍﻟﻠﱠﻪ ﺭﻣﻰ﴾ ﺖ ﻭﹶﻟ ِﻜ ﺖ ﺇ ﹾﺫ ﺭ ﻣﻴ ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﰲ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﺮﻣﻴﺔ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﴿ ﻭﻣﺎ ﺭ ﻣﻴ ) (١ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(٦٦٣/١ﻭﺍﻳﻦ ﻛﺜﲑ ) ،(٤٣٣ ،٤٣٢/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(٤٢٣/١ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١٣٧ ،١٣٦/٣ﻭﻣﺴﻠﻢ ) (١٩٠١ﻭﺍﳊﺎﻛﻢ ) (٤٢٦/٣ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺴﻨﺪ ﻗﺎﻝ ﻓﻴﻪ ﺍﳍﻴﺜﻤﻲ ).(٨٤/٦
١١٢ ]ﺍﻷﻧﻔﺎﻝ.[١٧ : ﻭﻗﺪ ﻇﻦ ﻃﺎﺋﻔﺔ ﺃﻥ ﺍﻵﻳﺔ ﺩﻟﱠﺖ ﻋﻠﻰ ﻧﻔﻰ ﺍﻟﻔﻌﻞ ﻋﻦ ﺍﻟﻌﺒﺪ ،ﻭﺇﺛﺒﺎﺗ ِﻪ ﷲ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻔﺎﻋ ﹸﻞ ﺣﻘﻴﻘﺔ ،ﻭﻫﺬﺍ ﻏﻠﻂ ﻣﻨﻬﻢ ﻣﻦ ﻭﺟﻮﻩ ﻋﺪﻳﺪﺓ ﻣﺬﻛﻮﺭﺓ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ .ﻭﻣﻌﲎ ﺍﻵﻳﺔ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺛﺒﺖ ﻟِﺮﺳﻮﻟﻪ ﺍﺑﺘﺪﺍ َﺀ ﺍﻟﺮﻣﻰ ،ﻭﻧﻔﻰ ﻋﻨﻪ ﺍﻹﻳﺼﺎﻝ ﺍﻟﺬﻯ ﱂ ﳛﺼﻞ ﻑ ﻭﺍﻹﻳﺼﺎﻝ ،ﻓﺄﺛﺒﺖ ﻟﻨﺒﻴﻪ ﺍﳊﺬﻑ ،ﻭﻧﻔﻰ ﻋﻨﻪ ﺍﻹﻳﺼﺎﻝ. ﺑﺮﻣﻴﺘﻪ ،ﻓﺎﻟﺮﻣ ﻰ ﻳﺮﺍ ﺩ ﺑﻪ ﺍﳊﺬ ﻭﻛﺎﻧﺖ ﺍﳌﻼﺋﻜﺔ ﻳﻮﻣﺌﺬ ﺗﺒﺎ ِﺩﺭ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻗﺘﻞ ﺃﻋﺪﺍﺋﻬﻢ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﺑﻴﻨﻤﺎ ﺿ ﺮﺑ ﹰﺔ ﲔ ﹶﺃﻣﺎ ﻣﻪ ،ﺇ ﹼﺫ ﺳ ِﻤ ﻊ ﺸ ِﺮ ِﻛ ﺸﺘ ﺪ ﰲ ﹶﺃﹶﺛ ِﺮ ﺭﺟٍ ﻞ ِﻣ ﻦ ﺍﳌﹸ ﲔ ﻳ ﻮ ﻣِﺌ ٍﺬ ﻳ ﺴِﻠ ِﻤ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍﳌﹸ ﺸ ِﺮ ِﻙ ﹶﺃﻣﺎ ﻣﻪ ﺱ ﹶﻓ ﻮﹶﻗﻪ ﻳﻘﹸﻮ ﹸﻝ :ﹶﺃ ﹾﻗ ِﺪ ﻡ ﺣﻴﺰﻭﻡ ،ﺇ ﹾﺫ ﻧ ﹶﻈ ﺮ ﺇﻟﹶﻰ ﺍﳌﹸ ﺻ ﻮﺕ ﺍﻟﻔﹶﺎ ِﺭ ِ ﻁ ﹶﻓ ﻮﻗﹶﻪ ،ﻭ ﺴ ﻮ ِ ﺑِﺎﻟ ﻚ ﻀ ﺮ ﺫِﻟ ﻣ ﺴ ﻮﻁِ ،ﻓﹶﺎ ﺧ ﻀ ﺮﺑ ِﺔ ﺍﻟ ﺴﺘ ﹾﻠﻘِﻴﺎﹰ ،ﹶﻓﻨ ﹶﻈ ﺮ ﺇﹶﻟﻴﻪِ ،ﻓﹶﺈﺫﹶﺍ ﻫ ﻮ ﹶﻗ ﺪ ﺧِ ﻄ ﻢ ﹶﺃﻧ ﹸﻔﻪ ،ﻭ ﺷﻖ ﻭ ﺟ ﻬﻪ ،ﹶﻛ ﻚ ِﻣ ﻦ ﺻ ﺪ ﹾﻗﺖ ،ﹶﺫِﻟ ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓﻘﹶﺎ ﹶﻝ ) : ﺙ ِﺑ ﹶﺬِﻟ ﺤ ﺪ ﹶ ﺃ ﺟ ﻤﻊ ،ﹶﻓﺠﺎ َﺀ ﺍ َﻷﻧﺼﺎ ِﺭﻯ ،ﹶﻓ ﻣ ﺪ ِﺩ ﺍﻟ ﺴﻤﺎ ِﺀ ﺍﻟﺜﺎﻟﺜﺔ().(١ ﺿ ِﺮﺑﻪ ،ﺇ ﹾﺫ ﻭﻗﹶﻊ ﺭﹾﺃﺳﻪ ﹶﻗﺒ ﹶﻞ ﲔ َﻷ ﺸ ِﺮ ِﻛ ﻼ ﻣِﻦ ﺍﳌﹸ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍ ﹶﳌﺎﺯِﱏ) :ﺇﻧﻰ ﻷﺗﺒﻊ ﺭﺟ ﹰ )(٢ ﹶﺃ ﹾﻥ ﻳ ِ ﺼ ﹶﻞ ﺇﹶﻟﻴ ِﻪ ﺳﻴﻔِﻰ ،ﹶﻓ ﻌ ﺮ ﹾﻓﺖ ﹶﺃﻧ ﻪ ﹶﻗ ﺪ ﹶﻗﺘﹶﻠﻪ ﹶﻏﻴﺮِﻯ( . ﷲ ﺱ :ﺇ ﱠﻥ ﻫﺬﺍ ﻭﺍ ِ ﺱ ﺑ ِﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺃﺳ ﲑﺍﹰ ،ﻓﻘﺎﻝ ﺍﻟﻌﺒﺎ ﻭﺟﺎﺀ ﺭﺟ ﹲﻞ ﻣِﻦ ﺍﻷﻧﺼﺎﺭ ﺑﺎﻟﻌﺒﺎ ِ ﺱ ﺃﺑﻠﹶﻖ ،ﻣﺎ ﺃﺭﺍﻩ ﰲ ﺱ ﻭﺟﻬﺎﹰ ،ﻋﻠﻰ ﻓﺮ ٍ ﻣﺎ ﺃﺳﺮﱏ ،ﻟﻘﺪ ﺃﺳﺮﱏ ﺭﺟﻞ ﺃﺟﻠﺢ ،ﻣِﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎ ِ ﻚ ﺖ ﹶﻓ ﹶﻘ ﺪ ﺃﻳ ﺪ ﻙ ﺍﻟﻠﱠﻪ ِﺑ ﻤﹶﻠ ٍ ﺍﻟﻘﻮﻡِ ،ﻓﻘﺎﻝ ﺍﻷﻧﺼﺎﺭﻯ :ﺃﻧﺎ ﺃﺳﺮﺗﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ) :ﺍ ﺳ ﹸﻜ )(٣ ﹶﻛ ِﺮ ٍﱘ( .ﻭﹸﺃﺳِﺮ ﻣﻦ ﺑﲎ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺛﻼﺛﺔ :ﺍﻟﻌﺒﺎﺱ ،ﻭﻋﻘﻴﻞﹲ ،ﻭﻧﻮﻓﻞ ﺑﻦ ﺍﳊﺎﺭﺙ. ﺲ ﻣﺎ ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱏ ﰲ )ﻣﻌﺠﻤﻪ ﺍﻟﻜﺒﲑ( ﻋﻦ ﺭِﻓﺎﻋﺔ ﺑﻦ ﺭﺍﻓﻊ ،ﻗﺎﻝ) :ﳌﺎ ﺭﺃﻯ ﺇﺑﻠﻴ ﺚ ِﺑ ِﻪ ﺍﳊﺎﺭﺙ ﺑﻦ ﺺ ﺍﻟﻘﺘ ﹶﻞ ﺇﻟﻴﻪ ،ﻓﺘﺸﺒ ﹶ ﺨﻠﹸ ﲔ ﻳﻮ ﻡ ﺑﺪﺭ ،ﺃﺷﻔﻖ ﺃﻥ ﻳ ﺗﻔ ﻌ ﹸﻞ ﺍﳌﻼﺋﻜ ﹸﺔ ﺑﺎﳌﺸ ِﺮ ِﻛ ﺝ ﻫﺎﺭﺑﹰﺎ ﺣﱴ ﺻ ﺪ ِﺭ ﺍﳊﺎﺭﺙ ﻓﺄﻟﻘﺎﻩ ،ﰒ ﺧ ﺮ ﻫﺸﺎﻡ ،ﻭﻫﻮ ﻳﻈﻨﻪ ﺳﺮﺍﹶﻗ ﹶﺔ ِﺑ ﻦ ﻣﺎﻟﻚ ،ﻓﻮﻛﺰ ﰲ ﻚ ﺇﻳﺎﻯ ،ﻭﺧﺎﻑ ﺃﻥ ﻚ ﻧ ِﻈ ﺮﺗ ﺃﻟﻘﻰ ﻧﻔﺴﻪ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﺭﻓﻊ ﻳﺪﻳﻪ ﻭﻗﺎﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﺳﹶﺄﻟﹸ ﺺ ﺇﻟﻴﻪ ﺍﻟﻘﺘﻞ ،ﻓﺄﻗﺒﻞ ﺃﺑﻮ ﺟﻬﻞ ﺑﻦ ﻫﺸﺎﻡ ،ﻓﻘﺎﻝ :ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺎﺱِ؛ ﻻ ﻳ ﻬ ِﺰ ﻣﻨﻜﹸﻢ ِﺧﺬﹾﻻ ﹸﻥ ﳜﻠﹸ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٦٣ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﺍﻹﻣﺪﺍﺩ ﺑﺎﳌﻼﺋﻜﺔ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) ٦٣٣/١ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٤٥٠/٥ ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١١٧/١ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ.
١١٣ ﺤ ﻤﺪِ ،ﻭﻻ ﻳﻬﻮﹶﻟﻨﻜﹸﻢ ﹶﻗﺘﻞﹸ ﻋﺘﺒ ﹶﺔ ﻭ ﺷﻴﺒ ﹶﺔ ﻭﺍﻟ ﻮﻟِﻴﺪِ، ﺳﺮﺍﹶﻗ ﹶﺔ ﺇﻳﺎﻛﹸﻢ ،ﻓﺈﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﻠﹶﻰ ﻣِﻴﻌﺎﺩ ِﻣ ﻦ ﻣ ﻼ ﺕ ﻭﺍﻟ ﻌﺰﻯ ،ﻻ ﻧﺮ ِﺟﻊ ﺣﱴ ﻧ ﹾﻘ ِﺮﻧﻬﻢ ﺑﺎﳊِﺒﺎﻝ ،ﻭﻻ ﺃﹸﻟ ِﻔﻴ ﻦ ﺭﺟ ﹰ ﻓﺈﻧﻬﻢ ﻗﺪ ﻋﺠﻠﻮﺍ ،ﻓﻮﺍﻟﻼﱠ ِ )(١ ﻼ ﻣِﻨﻬﻢ ،ﻭﻟﻜﻦ ﺧﺬﻭﻫﻢ ﺃﺧﺬﹰﺍ ﺣﱴ ﻧﻌ ﺮﻓﹶﻬﻢ ﺳﻮﺀ ﺻﻨﻴﻌﻬﻢ. ِﻣﻨﻜﹸﻢ ﹶﻗﺘ ﹶﻞ ﺭﺟ ﹰ ﻭﺍﺳﺘﻔﺘﺢ ﺃﺑﻮ ﺟﻬﻞ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻓﻘﺎﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺃﻗﻄﻌﻨﺎ ﻟﻠﺮﺣﻢ ،ﻭﺁﺗﺎﻧﺎ ﲟﺎ ﻻ ﻧﻌﺮﻓﻪ ﺐ ﺇﻟﻴﻚ ،ﻭﺃﺭﺿﻰ ِﻋﻨ ﺪﻙ ،ﻓﺎﻧﺼﺮﻩ ﺍﻟﻴﻮﻡ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻓﹶﺄ ِﺣﻨﻪ ﺍﻟﻐﺪﺍﺓ ،ﺍﻟﻠﱠﻬ ﻢ ﺃﻳﻨﺎ ﻛﺎﻥ ﺃﺣ ﺴﺘـ ﹾﻔِﺘﺤﻮﹾﺍ ﹶﻓ ﹶﻘ ﺪ ﺟﺎ َﺀﻛﹸﻢ ﺍﹾﻟ ﹶﻔﺘﺢ ،ﻭﺇﻥ ﺗﻨﺘﻬـﻮﹾﺍ ﹶﻓﻬ ﻮ ﺧﻴ ﺮ ﹶﻟ ﹸﻜﻢ ،ﻭﺇ ﹾﻥ ﺗﻌﻮ ﺩﻭﹾﺍ ﻭ ﺟ ﹼﻞ﴿ :ﺇﻥ ﺗ ﺕ ﻭﹶﺃﻥﱠ ﺍﻟﻠﱠﻪ ﻣ ﻊ ﺍﹾﻟﻤﺆ ِﻣِﻨ ﻧ ﻌ ﺪ ﻭﹶﻟ ﻦ ﺗ ﻐِﻨ ﻰ ﻋﻨ ﹸﻜ ﻢ ِﻓﹶﺌﺘﻜﹸ ﻢ ﺷﻴﺌﹰﺎ ﻭﹶﻟ ﻮ ﹶﻛﺜﹸ ﺮ ﲔ﴾ ]ﺍﻷﻧﻔﺎﻝ.[١٩ : ﻒ ﻭﳌﺎ ﻭﺿﻊ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻳﺪﻳﻬﻢ ﰲ ﺍﻟﻌﺪﻭ ﻳﻘﺘﻠﻮﻥ ﻭﻳﺄﺳِﺮﻭﻥ ،ﻭﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ﻭﺍﻗ ﺱ ﻣِﻦ ﺶ ﻣﺘﻮﺷﺤﹰﺎ ﺑﺎﻟﺴﻴﻒ ﰲ ﻧﺎ ٍ ﻋﻠﻰ ﺑﺎﺏ ﺍﳋﻴﻤﺔ ﺍﻟﱴ ﻓﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻰ ﺍﻟ ﻌﺮِﻳ ﺍﻷﻧﺼﺎﺭ ،ﺭﺃﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻭﺟ ِﻪ ﺳﻌ ِﺪ ﺑ ِﻦ ﻣﻌﺎﺫ ﺍﻟﻜﺮﺍﻫﻴﺔ ﳌﺎ ﻳﺼﻨﻊ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎ ﹶﻝ ﺼﻨﻊ ﺍﻟﻨﺎ ﻚ ﺗ ﹾﻜ ﺮﻩ ﻣﺎ ﻳ ﺱ(؟ ﻗﺎﻝ :ﺃ ﺟ ﹾﻞ ﻭﺍﷲِ ،ﻛﺎﻧﺖ ﺃﻭ ﹶﻝ ﻭﻗﻌ ٍﺔ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻛﺄﻧ )(٢ ﱃ ﻣﻦ ﺍﺳﺘﺒﻘﺎﺀ ﺍﻟﺮﺟﺎﻝ. ﺐﺇ ﱠ ﺃﻭﻗﻌﻬﺎ ﺍﻟﻠﱠﻪ ﺑﺎﳌﺸﺮﻛﲔ ،ﻭﻛﺎﻥ ﺍﻹﺛﺨﺎ ﹸﻥ ﰲ ﺍﻟﻘﺘﻞ ﺃﺣ ﻭﳌﺎ ﺑﺮﺩﺕ ﺍﳊﺮﺏ ،ﻭﻭﻟﱠﻰ ﺍﻟﻘﻮ ﻡ ﻣﻨﻬﺰﻣﲔ ،ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﻳﻨﻈﹸﺮ ﹶﻟﻨﺎ ﻣﺎ ﺿ ﺮﺑﻪ ﺍﺑﻨﺎ ﻋﻔﹾﺮﺍﺀ ﺣﺘﻰ ﺑ ﺮﺩ ،ﻭﹶﺃ ﺧ ﹶﺬ ﺻﻨ ﻊ ﹶﺃﺑﻮ ﺟ ﻬ ٍﻞ(؟ ﻓﺎﻧﻄﻠﻖ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩٍ ،ﻓﻮ ﺟ ﺪﻩ ﻗﺪ ﷲ ﻭِﻟﺮﺳﻮﻟﻪ ،ﻭ ﻫ ﹾﻞ ﹶﺃ ﺧﺰﺍ ﻙ ﺖ ﹶﺃﺑﻮ ﺟ ﻬﻞٍ؟ ﹶﻓﻘﹶﺎ ﹶﻝِ :ﻟﻤﻦ ﺍﻟﺪﺍﺋِﺮ ﹸﺓ ﺍﻟﻴﻮﻡ؟ ﻓﻘﺎﻝِ : ﺤﻴِﺘ ِﻪ ﻓﻘﺎﻝ :ﺃﻧ ِﺑِﻠ ﻕ ﺭﺟٍ ﻞ ﹶﻗﺘﹶﻠﻪ ﹶﻗ ﻮ ﻣﻪ؟ ﹶﻓ ﹶﻘﺘﹶﻠﻪ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ،ﰒ ﺃﺗﻰ ﺍﻟﻨﱮ ج، ﺍﻟﻠﱠﻪ ﻳﺎ ﻋ ﺪﻭ ﺍﻟﻠﱠﻪ؟ ﻓﻘﺎﻝ :ﻭﻫﻞ ﹶﻓ ﻮ ﻓﻘﺎﻝ :ﻗﺘﻠﺘﻪ ،ﻓﻘﺎﻝ) :ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻯ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ( ﻓﺮ ﺩ ﺩﻫﺎ ﺛﻼﺛﺎﹰ ،ﰒ ﻗﺎﻝ) :ﺍﻟﻠﱠﻪ ﺃﻛﱪ ،ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﺻﺪﻕ ﻭﻋﺪﻩ ،ﻭﻧﺼﺮ ﻋﺒﺪﻩ ،ﻭﻫﺰﻡ ﺍﻷﺣﺰﺍﺏ ﻭﺣﺪﻩ ،ﺍﻧﻄﻠﻖ ﺃﺭﻧﻴﻪ( ﻓﺎﻧﻄﻠﻘﻨﺎ )(٣ ﻓﺄﺭﻳﺘﻪ ﺇﻳﺎﻩ ،ﻓﻘﺎﻝ) :ﻫﺬﺍ ِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﻫ ِﺬ ِﻩ ﺍﻷُ ﻣ ِﺔ(. ﻭﺃﺳﺮ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑ ﻦ ﻋﻮﻑ ﺃﹸﻣﻴ ﹶﺔ ﺑﻦ ﺧﻠﻒ ،ﻭﺍﺑﻨﻪ ﻋﻠﻴﺎﹰ ،ﻓﺄﺑﺼﺮﻩ ﺑﻼﻝﹲ ،ﻭﻛﺎﻥ ﺃﹸﻣﻴ ﹸﺔ ) (١ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ) .(٧٧/٦ﻭﻗﺎﻝ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ،ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮﺍﻥ ،ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻭﻭﺻﻔﻪ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﺑﻘﻮﻟﻪ :ﻣﺘﺮﻭﻙ ،ﺍﺣﺘﺮﻗﺖ ﻛﺘﺒﻪ ،ﻓﺤﺪﺙ ﻣﻦ ﺣﻔﻈﻪ ،ﻓﺎﺷﺘﺪ ﻏﻠﻄﻪ. ) (٢ﺫﻛﺮﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٦٢٨/١ ) (٣ﺃﺧﺮﺟﻪ ﳐﺘﺼﺮﺍ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٢٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
١١٤ ﺠ ﻮﺕ ﺇﻥ ﻧﺠﺎ ،ﰒ ﺍ ﺳﺘ ﻮﺧﻰ) (١ﲨﺎﻋ ﹰﺔ ﺱ ﺍﻟﻜﻔﺮ ﺃﹸﻣﻴﺔ ﺑﻦ ﺧﻠﻒ ،ﻻ ﻧ ﻳﻌ ﱢﺬﺑﻪ ﲟﻜﺔ ،ﻓﻘﺎﻝ :ﺭﺃ ِﻣ ﻦ ﺍﻷﻧﺼﺎﺭِ ،ﻭﺍﺷﺘﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻤﺎ ﻳﺤﺮِﺯﳘﺎ ﻣِﻨﻬﻢ ،ﻓﺄﺩﺭﻛﹸﻮﻫﻢ ،ﻓﺸ ﻐﻠﹶﻬﻢ ﻋ ﻦ ﺃﹸﻣﻴﺔ ﺤﻘﹸﻮﳘﺎ ،ﻓﻘﺎ ﹶﻝ ﹶﻟﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﺍﺑﺮﻙ ،ﹶﻓﺒ ﺮ ﻙ ﻓﹶﺄﹾﻟﻘﹶﻰ ﻧ ﹾﻔﺴﻪ ﻋﹶﻠﻴﻪِ، ﺑﺎﺑﻨﻪ ،ﻓ ﹶﻔ ﺮﻏﹸﻮﺍ ِﻣﻨﻪ ،ﰒ ﹶﻟ ِ ﺾ ﺍﻟﺴﻴﻮﻑ ِﺭ ﺟ ﹶﻞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺏ ﺑﻌ ﻑ ِﻣ ﻦ ﺗﺤﺘِﻪ ﺣﺘﻰ ﹶﻗﺘﻠﹸﻮﻩ ،ﻭﺃﺻﺎ ﹶﻓﻀﺮﺑﻮﻩ ﺑﺎﻟﺴـﻴﻮ ِ ﺻﺪﺭ ِﻩ ِﺑﺮِﻳ ﺑﻦ ﻋﻮﻑ ،ﻗﺎﻝ ﻟﻪ ﺃﹸﻣﻴﺔ ﻗﺒﻞ ﺫﻟﻚ :ﻣﻦ ﺍﻟﺮ ﺟ ﹸﻞ ﺍﳌﹸ ﻌﻠﱠﻢ ﰲ ﻚ ﺸ ِﺔ ﻧﻌﺎ ﻣﺔٍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺫِﻟ ﻉ ﲪﺰ ﹸﺓ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ .ﻓﻘﺎﻝ :ﺫﹶﺍ ﻙ ﺍﱠﻟﺬِﻯ ﹶﻓ ﻌ ﹶﻞ ِﺑﻨﺎ ﺍﻷﻓﺎﻋِﻴﻞﹶ ،ﻭﻛﺎ ﹶﻥ ﻣﻊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﺩﺭﺍ ﻚ ِﻣ ﻦ ﻫﺬﻩ ﺍﻷﺩﺭﺍﻉ ،ﻓﺄﻟﻘﹶﺎﻫﺎ ﻭﺃﺧﺬﻩ ،ﹶﻓﹶﻠﻤﺎ ﻗﺪ ﺍﺳﺘﻠﺒﻬﺎ ،ﻓﻠﻤﺎ ﺭﺁﻩ ﺃﹸﻣﻴ ﹸﺔ ﻗﺎﻝ ﻟﻪ :ﺃﻧﺎ ﺧﻴ ﺮ ﹶﻟ )(٢ ﺠ ﻌﻨِﻰ ،ﺑﺄ ﺩﺭﺍﻋِﻰ ﻭِﺑﹶﺄﺳِﲑﻯ. ﻗﺘﻠﻪ ﺍﻷﻧﺼﺎﺭ ،ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ :ﻳ ﺮ ﺣﻢ ﺍﻟﻠﱠﻪ ﺑِﻼﻻﹰ ،ﹶﻓ ﱮ ج ِﺟ ﹾﺬ ﹰﻻ ِﻣ ﻦ ﺣ ﹶﻄﺐٍ، ﺼﻦٍ ،ﻓﺄﻋﻄﺎ ﻩ ﺍﻟﻨ ﺤ ﻒ ﻋ ﱠﻜﺎﺷ ﹶﺔ ﺑ ِﻦ ِﻣ ﻭﺍﻧﻘﻄﻊ ﻳﻮﻣﺌﺬ ﺳﻴ ﻼ ﺷﺪﻳﺪﹰﺍ ﺃﺑﻴﺾ، ﻚ ﻫﺬﹶﺍ( ،ﻓﻠﻤﺎ ﺃﺧﺬﻩ ﻋﻜﱠﺎ ﺷﺔﹸ ﻭﻫﺰﻩ ،ﻋﺎﺩ ﰲ ﻳﺪﻩ ﺳﻴﻔﹰﺎ ﻃﻮﻳ ﹰ ﹶﻓﻘﹶﺎ ﹶﻝ) :ﺩﻭﻧ )(٣ ﻓﻠﻢ ﻳﺰﻝ ﻋﻨﺪﻩ ﻳﻘﺎِﺗﻞﹸ ﺑﻪ ﺣﺘﻰ ﻗﹸِﺘ ﹶﻞ ﰲ ﺍﻟﺮﺩﺓ ﺃﻳﺎ ﻡ ﺃﰉ ﺑﻜﺮ. ﻭﻟﻘﻰ ﺍﻟﺰﺑ ﲑ ﻋﺒﻴﺪ ﹶﺓ ﺑﻦ ﺳﻌﻴﺪ ﺑ ِﻦ ﺍﻟﻌﺎﺹ ،ﻭﻫﻮ ﻣ ﺪ ﺟ ﺞ ﰲ ﺍﻟﺴﻼﺡ ﻻ ﻳﺮﻯ ﻣِﻨﻪ ﺇﻻ ﳊ ﺪﻕ ،ﻓﺤﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺰﺑ ﲑ ﲝﺮﺑﺘﻪ ،ﻓﻄﻌﻨﻪ ﰲ ﻋﻴﻨﻪ ،ﻓﻤﺎﺕ ،ﻓﻮﺿﻊ ﺭﺟﻠﻪ ﻋﻠﻰ ﺍﳊﺮﺑﺔ ،ﰒ ﺍﹶ ﳉ ﻬﺪ ﺃﻥ ﻧﺰﻋﻬﺎ ،ﻭﻗﺪ ﺍﻧﺜﲎ ﻃﺮﻓﺎﻫﺎ ،ﻗﺎﻝ ﻋﺮﻭﺓ :ﻓﺴﺄﻟﻪ ﺇﻳﺎﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﲤﻄﱠﻰ ،ﻓﻜﺎﻥ ﺍ ﹶ ج ،ﻓﺄﻋﻄﺎﻩ ﺇﻳﺎﻫﺎ ،ﻓﻠﻤﺎ ﻗﹸِﺒ ﺾ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﺧﺬﹶﻫﺎ ،ﰒ ﹶﻃﻠﹶﺒﻬﺎ ﺃﺑﻮ ﺑﻜﺮ ،ﻓﺄﹶﻋﻄﹶﺎﻩ ﺇﻳﺎﻫﺎ، ﻓﻠﻤﺎ ﹸﻗﺒِﺾ ﺃﺑﻮ ﺑﻜﺮ ،ﺳﺄﻟﻪ ﺇﻳﺎﻫﺎ ﻋﻤﺮ ،ﻓﺄﻋﻄﺎﻩ ﺇﻳﺎﻫﺎ ،ﻓﻠﻤﺎ ﹸﻗﺒِﺾ ﻋﻤﺮ ،ﺃﺧﺬﻫﺎ ،ﰒ ﻃﻠﺒﻬﺎ ﺾ ﻋﺜﻤﺎﻥﹸ ،ﻭﻗﻌﺖ ﻋِﻨﺪ ﺁ ِﻝ ﻋﻠﻰ ،ﻓﻄﻠﺒﻬﺎ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺜﻤﺎﻥ ،ﻓﺄﻋﻄﺎﻩ ﺇﻳﺎﻫﺎ ،ﻓﻠﻤﺎ ﻗﹸﺒ )(٤ ﺍﻟﺰﺑﲑ ،ﻭﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺣﱴ ﻗﹸِﺘ ﹶﻞ. ﺼ ﻖ ﻓﻴﻬﺎ ﺭﺳﻮﻝﹸ ﺖ ﻋﻴﲎِ ،ﹶﻓﺒ ﺖ ﺑﺴﻬ ٍﻢ ﻳﻮ ﻡ ﺑﺪﺭ ،ﹶﻓﻔﹸ ِﻘﹶﺌ ﻭﻗﺎﻝ ﺭِﻓﺎﻋ ﹸﺔ ﺑ ﻦ ﺭﺍﻓﻊ ) :ﺭﻣِﻴ )(٥ ﺍﻟﻠﱠﻪ ج ﻭﺩﻋﺎ ﱃ ،ﻓﻤﺎ ﺁﺫﺍﱏ ﻣﻨﻬﺎ ﺷﺊ(. ) (١ﺍﺳﺘﺼﺮﺥ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٣٢/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﺳﻨﺪﻩ ﺣﺴﻦ ،ﻭﺃﺧﺮﺟﻪ ﺑﻨﺤﻮﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٩٢/٤ﰲ ﺍﻟﻮﻛﺎﻟﺔ :ﺑﺎﺏ ﺇﺫﺍ ﻭﻛﻞ ﺍﳌﺴﻠﻢ ﺣﺮﺑﻴﺎ ..ﻭ .٢٣٣/٧ ) (٣ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٣٧/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻐﲑ ﺳﻨﺪ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺴﲑﺓ ).(٤٨٨/٢ ) (٥ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٣٩/١ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﻫﺬﺍ
=
١١٥ ﺲ ﻒ ﻋﻠﹶﻰ ﺍﻟ ﹶﻘﺘﻠﹶﻰ ﻓﻘﺎﻝِ) :ﺑﹾﺌ ﺖ ﺍﳊﺮﺏ ،ﺃﻗﺒ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﺘﻰ ﻭﹶﻗ ﻭﳌﺎ ﺍﻧﻘﻀ ِ ﺼﺮﱏ ﺍﻟﻨﺎﺱ، ﺻ ﺪﻗﹶﲎ ﺍﻟﻨﺎﺱ ،ﻭ ﺧ ﹶﺬﹾﻟﺘﻤﻮﱏ ﻭﻧ ﻋﺸﲑﺓﹸ ﺍﻟﻨﱮ ﹸﻛﻨﺘﻢ ِﻟﻨﺒﻴﻜﹸﻢ ،ﹶﻛ ﱠﺬﺑﺘﻤﻮﱏ ،ﻭ )(١ ﺱ(. ﻭﹶﺃ ﺧ ﺮﺟﺘﻤﻮﱏ ﻭﺁﻭﺍﱏ ﺍﻟﻨﺎ ﺐ ﻣِﻦ ﹸﻗﻠﹸﺐ ﺑﺪﺭ ،ﻓﻄﹸ ِﺮﺣﻮﺍ ﻓﻴﻪ ،ﰒ ﻭﻗﻒ ﻋﻠﻴﻬﻢ ،ﻓﻘﺎﻝ: ﺴﺤِﺒﻮﺍ ﺇﱃ ﹶﻗﻠِﻴ ٍ ﰒ ﺃﻣﺮ ﻢ ،ﻓ )ﻳﺎ ﻋﺘﺒ ﹶﺔ ﺑ ﻦ ﺭﺑِﻴ ﻌﺔﹶ ،ﻭﻳﺎ ﺷﻴﺒ ﹶﺔ ﺑ ﻦ ﺭﺑﻴ ﻌﺔﹶ ،ﻭﻳﺎ ﻓﻼﻥﹸ ،ﻭﻳﺎ ﻓﹸﻼﻥﹸ ،ﻫﻞ ﻭ ﺟ ﺪﺗ ﻢ ﻣﺎ ﻭ ﻋ ﺪﻛﹸ ﻢ ﺭﺑﻜﻢ ﺣ ﻘﺎﹰ ،ﻓﹶﺈﻧﻰ ﻭ ﺟ ﺪﺕ ﻣﺎ ﻭ ﻋ ﺪﻧِﻰ ﺭﺑﻰ ﺣﻘﹰﺎ( ،ﻓﻘﺎﻝ ﻋ ﻤﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻣﺎ ﺗﺨﺎ ِﻃﺐِ ﻣ ﻦ ﺃﻗﻮﺍﻡ ﹶﻗ ﺪ ﺟﻴﻔﹸﻮﺍ؟ ﻓﻘﺎ ﹶﻝ) :ﻭﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪﻩِ ،ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺑﹶﺄ ﺳ ﻤ ﻊ ِﻟﻤﺎ ﺻ ِﺔ ﺛﹶﻼﺛﺎﹰ، ﺏ() ،(٢ﰒ ﺃﻗﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑِﺎﻟ ﻌ ﺮ ﳉﻮﺍ ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﺍ ﹶ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻣﻨﻬﻢ ،ﻭﹶﻟ ِﻜﻨﻬ ﻢ ﻻ ﻳ )(٣ ﺻِﺘﻬِﻢ ﺛﻼﺛﹰﺎ. ﻭﻛﺎﻥ ﺇﺫﺍ ﹶﻇ ﻬ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﻮ ٍﻡ ﹶﺃﻗﹶﺎ ﻡ ِﺑ ﻌ ﺮ ﰒ ﺍﺭﲢﻞ ﻣﺆﻳﺪﹰﺍ ﻣﻨﺼﻮﺭﺍﹰ ،ﻗﺮﻳ ﺮ ﺍﻟﻌﲔ ﺑﻨﺼﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ،ﻭﻣﻌﻪ ﺍﻷﺳﺎﺭﻯ ﻭﺍﳌﻐﺎﱎﹸ ،ﻓﻠﻤﺎ ﻀ ِﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ ،ﹸﺛﻢ ﳌﺎ ﻧ ﺰ ﹶﻝ ﻛﺎﻥ ﺑﺎﻟﺼﻔﺮﺍﺀ ،ﻗﺴ ﻢ ﺍﻟﻐﻨﺎﺋﻢ ،ﻭﺿﺮﺏ ﻋﻨ ﻖ ﺍﻟﻨ ﻂ. ﻕ ﺍﻟ ﱠﻈﺒﻴﺔِ ،ﺿﺮﺏ ﻋﻨ ﻖ ﻋﻘﺒ ﹶﺔ ﺑﻦ ﺃﰉ ﻣ ﻌﻴ ٍ ِﺑ ِﻌ ﺮ ِ ﻭﺩﺧﻞ ﺍﻟﻨﱮ ج ﺍﳌﺪﻳﻨ ﹶﺔ ﻣﺆﻳﺪﹰﺍ ﻣﻈﻔﱠﺮﹰﺍ ﻣﻨﺼﻮﺭﹰﺍ ﻗﺪ ﺧﺎﻓﻪ ﹸﻛﻞﱡ ﻋﺪ ٍﻭ ﻟﻪ ﺑﺎﳌﺪﻳﻨﺔ ﻭﺣﻮﻟﹶﻬﺎ ،ﻓﺄﺳﻠﻢ ﺑﺸﺮ ﻛﺜﲑ ﻣِﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺣﻴﻨﺌﺬ ﺩﺧﻞ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﺍﳌﻨﺎﻓ ﻖ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻹﺳﻼﻡ ﻇﺎﻫﺮﹰﺍ. ﻭﺩﺧﻞ ﺍﻟﻨﱮ ج ﺍﳌﺪﻳﻨ ﹶﺔ ﻣﺆﻳﺪﹰﺍ ﻣﻈﻔﱠﺮﹰﺍ ﻣﻨﺼﻮﺭﹰﺍ ﻗﺪ ﺧﺎﻓﻪ ﹸﻛﻞﱡ ﻋﺪ ٍﻭ ﻟﻪ ﺑﺎﳌﺪﻳﻨﺔ ﻭﺣﻮﻟﹶﻬﺎ ،ﻓﺄﺳﻠﻢ ﺑﺸﺮ ﻛﺜﲑ ﻣِﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺣﻴﻨﺌﺬ ﺩﺧﻞ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﺍﳌﻨﺎﻓ ﻖ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻹﺳﻼﻡ ﻇﺎﻫﺮﹰﺍ. ﻭﲨﻠﺔ ﻣﻦ ﺣﻀﺮ ﺑﺪﺭﹰﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺛﻼﲦﺎﺋﺔ ﻭﺑﻀﻌ ﹶﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺳﺘﺔ ﺱ ﻭﲦﺎﻧﻮﻥ ،ﻭﻣﻦ ﺍﻷﻭﺱ ﺃﺣ ﺪ ﻭﺳﺘﻮﻥ ،ﻭﻣﻦ ﺍﳋﺰﺭﺝ ﻣﺎﺋﺔ ﻭﺳﺒﻌﻮﻥ ،ﻭﺇﳕﺎ ﹶﻗ ﹼﻞ ﻋﺪﺩ ﺍﻷﻭ ِ ﻋﻦ ﺍﳋﺰﺭﺝ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺃﺷ ﺪ ﻣﻨﻬﻢ ،ﻭﺃﻗﻮﻯ ﺷﻮ ﹶﻛﺔﹰ ،ﻭﺃﺻ ﱪ ﻋﻨﺪ ﺍﻟﻠﱢﻘﺎﺀ ،ﻷﻥ ﻣﻨﺎﺯِﳍﻢ =
ﺳﻨﺪ ﻣﻌﻀﻞ .ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١٧٠/٦ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﺮﻓﻮﻋﺎ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٣٤/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٣٤/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٢٦/٦ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻃﻠﺤﺔ.
١١٦ ﱮ ج) :ﻻ ﻳﺘﺒ ﻌﻨﺎ ﺇ ﱠﻻ ﻣ ﻦ ﻛﺎﻥ ﹶﻇ ﻬﺮﻩ ﻛﺎﻧﺖ ﰲ ﻋﻮﺍﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺟﺎﺀ ﺍﻟﻨﻔ ﲑ ﺑﻐﺘﺔﹰ ،ﻭﻗﺎﻝ ﺍﻟﻨ ﱏ ﻢ ﺣﱴ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺣﺎﺿِﺮﹰﺍ( ،ﻓﺎﺳﺘﺄﺫﻧﻪ ﺭِﺟﺎ ﹲﻝ ﻇﹸﻬﻮﺭﻫﻢ ﰲ ﻋﻠﻮ ﺍﳌﺪﻳﻨﺔ ﺃﻥ ﻳﺴﺘﺄ ﹶ ﻇﻬﻮﺭﻫﻢ ،ﻓﺄﰉ) (١ﻭﱂ ﻳﻜﹸﻦ ﻋ ﺰ ﻣﻬﻢ ﻋﻠﹶﻰ ﺍﻟﱢﻠﻘﹶﺎﺀِ ،ﻭﻻ ﺃﻋﺪﻭﺍ ﻟ ﻪ ﻋﺪﺗﻪ ،ﻭﻻ ﺗﺄﻫﺒﻮﺍ ﻟﻪ ﺃﻫﺒﺘﻪ، ﻭﻟﻜﻦ ﲨﻊ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻋﺪﻭﻫﻢ ﻋﻠﻰ ﻏﲑ ﻣﻴﻌﺎﺩ. ﻼ :ﺳﺘ ﹲﺔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻭﺳﺘﺔ ﻣﻦ ﻭﺍﺳﺘﺸﻬﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻣﺌﺬ ﺃﺭﺑﻌ ﹶﺔ ﻋﺸ ﺮ ﺭﺟ ﹰ )(٢ ﺍﳋﺰﺭﺝ ،ﻭﺍﺛﻨﺎ ِﻥ ﻣﻦ ﺍﻷﻭﺱ ،ﻭﻓﺮﻍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺷﺄﻥ ﺑﺪﺭ ﻭﺍﻷﺳﺎﺭﻯ ﰲ ﺷﻮﺍﻝ. ﻓﺼﻞ ﻓﻲ ﻏﺰوة ﺑﻨﻰ ﺳﻠﻴﻢ
ﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﺑﺴﺒﻌ ِﺔ ﺃﻳﺎ ٍﻡ ﺇﱃ ﻏﹶﺰﻭ ﺑﲎ ﺳﻠﻴﻢ، ﰒ ﺾ ﺑﻨﻔﺴﻪ ﺻﻠﻮﺍ ﻉ ﺑ ﻦ ﻋ ﺮﻓﹸ ﹶﻄ ﹶﺔ .ﻭﻗﻴﻞ :ﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ ،ﻓﺒﻠﻎ ﻣﺎ ًﺀ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟ ﹸﻜ ﺪﺭ، ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺪﻳﻨ ِﺔ ِﺳﺒﺎ )(٣ ﻓﺄﻗﺎﻡ ﻋﻠﻴﻪ ﺛﻼﺛﺎﹰ ،ﰒ ﺍﻧﺼﺮﻑ ،ﻭﱂ ﻳﻠﻖ ﻛﻴﺪﹰﺍ. ﻓﺼﻞ
ﺲ ﲔ ﺇﱃ ﻣﻜﱠ ﹶﺔ ﻣﻮﺗﻮﺭﻳﻦ ،ﳏﺰﻭﻧﲔ ،ﻧ ﹶﺬ ﺭ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺃﻥ ﻻ ﻳ ﻤ ﻭﳌﺎ ﺭﺟﻊ ﹶﻓﻞﱡ ﺍﳌﺸ ِﺮ ِﻛ ﺾﰲ ﺭﺃﺳﻪ ﻣﺎ ٌﺀ ﺣﱴ ﻳﻐﺰ ﻭ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺨﺮﺝ ﰲ ﻣﺎﺋﱴ ﺭﺍ ِﻛﺐٍ ،ﺣﱴ ﺃﺗﻰ ﺍﻟﻌ ﺮﻳ ﺸﻜﹶﻢ ﺍﻟﻴﻬﻮﺩﻯ ،ﻓﺴﻘﺎﻩ ﺍﳋﻤﺮ ،ﻭﺑ ﹶﻄ ﻦ ﻟﻪ ﻑ ﺍﳌﺪﻳﻨﺔ ،ﻭﺑﺎﺕ ﻟﻴﻠ ﹰﺔ ﻭﺍﺣﺪﺓ ﻋﻨﺪ ﺳﻼﻡ ﺑﻦ ِﻣ ﻃﺮ ِ ﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣِﻦ ﺧﱪ ﺍﻟﻨﺎﺱ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ،ﻗﻄﻊ ﺃﺻﻮﺍﺭﹰﺍ)ِ (٤ﻣ ﻦ ﺍﻟﻨﺨﻞ ،ﻭﻗﺘﻞ ﺭﺟ ﹰ ﻭﺣﻠﻴﻔﹰﺎ ﻟﻪ ،ﰒ ﻛ ﺮ ﺭﺍﺟﻌﺎﹰ ،ﻭﻧ ِﺬ ﺭ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺨﺮﺝ ﰲ ﻃﻠﺒﻪ ،ﻓﺒﻠﻎ ﹶﻗ ﺮﹶﻗ ﺮ ﹶﺓ ﺍﻟ ﹸﻜ ﺪﺭِ، ﺡ ﺍﻟﻜﻔﺎ ﺭ ﺳﻮﻳﻘﹰﺎ ﻛﺜﲑﹰﺍ ﻣِﻦ ﺃﺯﻭﺍﺩِﻫﻢ ﻳﺘﺨ ﱠﻔﻔﹸﻮ ﹶﻥ ﺑﻪ ،ﻓﺄﺧﺬﻫﺎ ﻭﻓﺎﺗﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻭﻃﺮ )(٥ ﺖ ﻏﺰﻭ ﹶﺓ ﺍﻟﺴﻮﻳﻖ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﺑﺪﺭ ﺑﺸﻬﺮﻳﻦ. ﺍﳌﺴﻠﻤﻮﻥ ،ﹶﻓﺴ ﻤِﻴ ﳊﺠﺔ ،ﰒ ﻏﺰﺍ ﳒﺪﹰﺍ ﻳﺮِﻳ ﺪ ﻏﻄﻔﺎﻥ ،ﻭﺍﺳﺘﻌﻤ ﹶﻞ ﻓﺄﻗﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﳌﺪﻳﻨ ِﺔ ﺑﻘﻴ ﹶﺔ ﺫﻯ ﺍ ِ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٩٠١ﰲ ﺍﻹﻣﺎﺭﺓ. ) (٢ﺍﻧﻈﺮ ﺃﺧﺒﺎﺭ ﻏﺰﻭﺓ ﺑﺪﺭ ﰲ ﺍﺑﻦ ﻫﺸﺎﻡ ) ،٦٠٦،٧١٥/١ﻭ (٤٣/٢ﻭﺍﺑﻦ ﺳﻌﺪ ).(٢٧ ،١١/٢ ) (٣ﺍﺑﻦ ﻫﺸﺎﻡ ) (٤٤ ،٤٣/٢ﻭﺍﺑﻦ ﺳﻌﺪ ).(٣٦ ،٣٥/٢ ) (٤ﺃﺻﻮﺍﺭ ﲨﻊ ﺻﻮﺭ ،ﻭﺍﻟﺼﻮﺭ ﲨﻊ ﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ ،ﻭﻫﻮ ﺍﻟﻨﺨﻞ ﺍﻟﺼﻐﺎﺭ ،ﺃﻭ ﲨﺎﻉ ﺍﻟﻨﺨﻞ. ) (٥ﺍﺑﻦ ﻫﺸﺎﻡ ،٤٥ ،٤٤/٢ﻭﺍﺑﻦ ﺳﻌﺪ ٣٠/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ) (٤٥٨/١ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) ،(٣٤٤/١ﻭﺍﺑﻦ ﻛﺜﲑ ).(٥٢٠/٢
١١٧ ﺻ ﹶﻔ ﺮﹰﺍ ﻛﹸﻠﱠ ﻪ ﻣِﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﰒ ﻋﻠﻰ ﺍﳌﺪﻳﻨ ِﺔ ﻋﺜﻤﺎ ﹶﻥ ﺑ ﻦ ﻋﻔﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺄﻗﺎﻡ ﻫﻨﺎﻙ )(١ ﺍﻧﺼﺮﻑ ،ﻭﱂ ﻳﻠﻖ ﺣﺮﺑﹰﺎ. ﻓﺼﻞ
ﺝ ﻳﺮﻳ ﺪ ﻗﺮﻳﺸﺎﹰ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺍﺑ ﻦ ﹸﺃﻡ ﺃﻗﺎ ﻡ ﺑﺎﳌﺪﻳﻨﺔ ﺭﺑﻴﻌﹰﺎ ﺍﻷﻭﻝ ،ﰒ ﺧﺮ ﳊﺠﺎ ِﺯ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟ ﹸﻔﺮﻉ ،ﻭﱂ ﻳ ﹾﻠ ﻖ ﺣﺮﺑﺎﹰ ،ﻓﺄﻗﹶﺎﻡ ﻫﻨﺎﻟﻚ ﺭﺑﻴﻌﹰﺎ ﻣﻜﺘﻮﻡ ،ﻓﺒﻠﻎ ﺑﺤﺮﺍ ﹶﻥ ﻣ ﻌﺪِﻧﹰﺎ ﺑﺎ ِ )(٢ ﺍﻵﺧﺮ ،ﻭﺟﻤﺎﺩﻯ ﺍﻷﻭﱃ ،ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ ﻓﻲ ﻏﺰوة ﺑﻨﻰ َﻗ ْﻴ ُﻨﻘَﺎع
ﰒ ﻏﺰﺍ ﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ،ﻭﻛﺎﻧﻮﺍ ﻣِﻦ ﻳﻬﻮ ِﺩ ﺍﳌﺪﻳﻨﺔ ،ﻓﻨﻘﻀﻮﺍ ﻋﻬﺪﻩ ،ﻓﺤﺎﺻﺮﻫﻢ ﲬﺴﺔ ﻋﺸ ﺮ ﱀ ﻋﻠﻴﻪ ،ﻓﺄﻃﻠﻘﻬﻢ ﻟﻪ ،ﻭﻫﻢ ﺸ ﹶﻔ ﻊ ﻓﻴﻬﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ،ﻭﺃ ﱠ ﻟﻴﻠ ﹰﺔ ﺣﱴ ﻧﺰﻟﹸﻮﺍ ﻋﻠﻰ ﺣﻜﻤﻪ ،ﹶﻓ )(٣ ﻗﻮ ﻡ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺳﻼﻡ ،ﻭﻛﺎﻧﻮﺍ ﺳﺒﻌﻤﺎﺋﺔ ﻣﻘﺎﺗﻞ ،ﻭﻛﺎﻧﻮﺍ ﺻﺎﻏﺔ ﻭﲡﺎﺭﹰﺍ. ﻓﺼﻞ ﻓﻲ ﻗﺘﻞ آﻌﺐ ﺑﻦ اﻷﺷﺮف
ﻼ ﻣِﻦ ﺍﻟﻴﻬﻮﺩ (٤)،ﻭﹸﺃﻣﻪ ﻣِﻦ ﺑﲎ ﺍﻟﻨﻀﲑ ،ﻭﻛﺎﻥ ﺷﺪﻳ ﺪ ﺍﻷﺫﻯ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﻛﺎﻥ ﺭﺟ ﹰ ﺐ ﰲ ﺃﺷﻌﺎﺭﻩ ﺑﻨﺴﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻭﻗﻌ ﹸﺔ ﺑﺪﺭ ،ﺫﻫﺐ ﺇﱃ ﻣﻜﺔ، ﺸﺒ ج ،ﻭﻛﺎﻥ ﻳ ﺐ ﻋﻠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ، ﻭﺟﻌﻞ ﻳ ﺆﻟﱢ ﺐ ﺑ ِﻦ ﺍ َﻷ ﺷ ﺮﻑِ ،ﻓﺈﻧ ﻪ ﹶﻗ ﺪ ﺁﺫﹶﻯ ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮﹶﻟﻪ ،(ﻓﺎﻧﺘﺪﺏ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ِﻟ ﹶﻜ ﻌ ِ ﺴﹶﻠﻤﺔ ،ﻭ ﻋﺒﺎ ﺩ ﺑ ﻦ ِﺑﺸﺮ ،ﻭﺃﺑﻮ ﻧﺎﺋِﻠﺔ ﻭﺍﲰﻪ ِﺳ ﹾﻠﻜﹶﺎ ﹸﻥ ﺑ ﻦ ﺳﻼﻣﺔ ،ﻭﻫﻮ ﺃﺧﻮ ﻟﻪ ﳏﻤ ﺪ ﺑ ﻦ ﻣ ) (١ﺍﺑﻦ ﻫﺸﺎﻡ ) (٤٦/٢ﻭﺍﺑﻦ ﺳﻌﺪ ) (٣٥ ،٣٤/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (٥ ،٣/٣ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ).(٣٠٣/١ ) (٢ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(٤٦/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (٥ ،٤/٣ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ) (١٦/٢ﻭﺍﺑﻦ ﺳﻌﺪ )،(٣٦ ،٣٥ ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ).(٣٠٤/١ ) (٣ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(١٧/٢ﻭﺍﺑﻦ ﺳﻌﺪ ) ،(٢٨/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (٥/٣ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ) (٤٥٦/١ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ).(٢٩٤/١ ) (٤ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻏﲑﻩ :ﻛﺎﻥ ﻋﺮﺑﻴﺎ ﻣﻦ ﺑﲏ ﻧﺒﻬﺎﻥ ﻭﻫﻢ ﺑﻄﻦ ﻣﻦ ﻃﻲﺀ ،ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺃﺻﺎﺏ ﺩﻣﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ.
١١٨ ﺲ ﺑ ﻦ ﺟﱪ ،ﻭﺃﺫﻥ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺐ ﻣﻦ ﺍﻟﺮﺿﺎﻉ ،ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺃﻭﺱ ،ﻭﹶﺃﺑﻮ ﻋﺒ ِ ﻛﻌ ٍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻣﺎ ﺷﺎﺅﻭﺍ ِﻣ ﻦ ﻛﻼﻡ ﳜﺪﻋﻮﻧﻪ ﺑﻪ ،ﻓﺬﻫﺒﻮﺍ ﺇﻟﻴﻪ ﰲ ﻟﻴﻠﺔ ﻣ ﹾﻘ ِﻤ ﺮﺓٍ ،ﻭﺷﻴﻌﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺑﻘﻴﻊ ﺍﻟ ﻐ ﺮﹶﻗﺪِ ،ﻓﻠﻤﺎ ﺍﻧﺘﻬﻮﺍ ﺇﻟﻴﻪ ،ﻗﺪﻣﻮﺍ ِﺳ ﹾﻠﻜﹶﺎ ﹶﻥ ﺑ ﻦ ﺳﻼﹶﻣﺔ ﺇﻟﻴﻪ ،ﻓﺄﻇﻬﺮ ﻟﻪ ﻣﻮﺍﻓﻘﺘﻪ ﻋﻠﻰ ﺍﻻﳓﺮﺍ ِ ﻑ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺷﻜﺎ ﺇﻟﻴﻪ ﺿِﻴ ﻖ ﺣﺎﻟﻪ ،ﻓﻜﻠﱠ ﻤﻪ ﰲ ﺃﻥ ﻳﺒﻴﻌﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻃﻌﺎﻣﺎﹰ ،ﻭﻳ ﺮ ﻫﻨﻮﻧﻪ ﺳِﻼﺣﻬﻢ ،ﻓﺄﺟﺎﺑﻬﻢ ﺇﱃ ﺫﻟﻚ. ﻭ ﺭﺟﻊ ِﺳ ﹾﻠﻜﹶﺎﻥ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ،ﻓﺄﺧﱪﻫﻢ ،ﻓﺄﺗﻮﻩ ،ﻓﺨﺮﺝ ﺇﻟﻴﻪ ﻣِﻦ ﺣِﺼﻨﻪ ،ﹶﻓﺘﻤﺎ ﺷﻮﺍ، ﺿﻌﻮﺍ ﻋﻠﻴﻪ ﺳﻴﻮﻓﹶﻬﻢ ،ﻭﻭﺿﻊ ﳏﻤ ﺪ ﺑﻦ ﻣ ﻓﻮ ﺴﹶﻠﻤﺔ ِﻣﻐﻮ ﹰﻻ) (١ﻛﺎﻥ ﻣﻌﻪ ﰲ ﹸﺛﻨِﺘﻪٍ ،ﻓﻘﺘﻠﻪ، ﺡ ﻋﺪ ﻭ ﺍﻟﱠﻠﻪ ﺻﻴﺤ ﹰﺔ ﺷﺪﻳﺪﺓ ﺃﻓﺰﻋﺖ ﻣ ﻦ ﺣﻮﻟﻪ .ﻭﺃﻭﻗﺪﻭﺍ ﺍﻟﻨﲑﺍﻥﹶ ،ﻭﺟﺎﺀ ﺍﻟﻮﻓ ﺪ ﺣﱴ ﻭﺻﺎ ﺡ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﻭﺱ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ،ﻭﻫﻮ ﻗﺎﺋﻢ ﻳﺼﻠﻰ ،ﻭﺟِ ﺮ ﻑ ﺃﺻﺤﺎﺑﻪ ،ﻓﺘﻔﻞ ﻋﻠﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﱪﺉ ،ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻗﺘﻞ ﺑﺒﻌﺾ ﺳﻴﻮ ِ )(٢ ﻣ ﻦ ﻭﺟﺪ ﻣِﻦ ﺍﻟﻴﻬﻮﺩ ﻟﻨﻘﻀﻬﻢ ﻋﻬﺪﻩ ﻭﳏﺎﺭﺑﺘِﻬﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ. ﻓﺼﻞ ﻓﻲ ﻏﺰوة ُأﺣُﺪ
ﺱ ﻓﻴﻬﻢ ﺃﺑﻮ ﺶ ﺑﺒﺪﺭ ،ﻭﺃﹸﺻﻴﺒﻮﺍ ﲟﺼﻴﺒ ٍﺔ ﱂ ﻳﺼﺎﺑﻮﺍ ﲟﺜﻠﻬﺎ ،ﻭ ﺭﹶﺃ ﻑ ﻗﺮﻳ ٍ ﻭﳌﺎ ﻗﺘﻞ ﺍﻟﻠﱠﻪ ﺃﺷﺮﺍ ﻑ ﺍﳌﺪﻳﻨﺔ ﰲ ﻏﺰﻭﺓ ﺏ ﻟِﺬﻫﺎﺏ ﺃﻛﺎﺑﺮﻫﻢ ،ﻭﺟﺎﺀ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺇﱃ ﺃﻃﺮﺍ ِ ﺳﻔﻴﺎ ﹶﻥ ﺑ ﻦ ﺣﺮ ٍ ﺐ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﳚﻤﻊ ﺍﻟﺴﻮﻳﻖ ،ﻭﱂ ﻳﻨ ﹾﻞ ﻣﺎ ﰲ ﻧﻔﺴﻪ ،ﺃﺧﺬ ﻳﺆﱢﻟ ﺍﳉﻤﻮﻉ ،ﻓﺠﻤﻊ ﻗﺮﻳﺒﹰﺎ ﻣِﻦ ﺛﻼﺛ ِﺔ ﺁﻻ ٍ ﻑ ﻣﻦ ﻗﺮﻳﺶ ،ﻭﺍﳊﻠﻔﺎﺀ ،ﻭﺍﻷﺣﺎﺑﻴﺶ (٣)،ﻭﺟﺎﺅﻭﺍ ﺑﻨﺴﺎﺋﻬﻢ ﻟﺌِﻼ ﻳ ِﻔﺮﻭﺍ ،ﻭﻟﻴﺤﺎﻣﻮﺍ ﻋﻨﻬﻦ ،ﰒ ﺃﻗﺒﻞ ﻢ ﳓ ﻮ ﺍﳌﺪﻳﻨﺔ ،ﻓﱰﻝ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺟﺒﻞ ﹸﺃﺣﺪ ﲟﻜﺎﻥ ﻳﻘﺎﻝ ﻟ ﻪ :ﻋﻴﻨﻴﻦِ ،ﻭﺫﻟﻚ ﰲ ﺷﻮﺍﻝ ﻣِﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔِ، ﺚ ﰲ ﺍﳌﺪﻳﻨﺔ؟ ﻭﻛﺎﻥ ﺭﹸﺃﻳﻪ ﺃﻻ ﻭﺍﺳﺘﺸﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺻﺤﺎﺑًﻪ ﺃﹶﳜﺮﺝ ﺇﻟﻴﻬﻢ ،ﺃﻡ ﳝﻜ ﹸ ) (١ﻫﻮ ﺷﺒﻪ ﺳﻴﻒ ﻗﺼﲑ ﻳﺸﺘﻤﻞ ﺑﻪ ﺍﻟﺮﺟﻞ ﲢﺖ ﺍﻟﺜﻴﺎﺏ ،ﻭﻗﻴﻞ :ﻫﻮ ﺣﺪﻳﺪﺓ ﺩﻗﻴﻘﺔ ﳍﺎ ﺣﺪ ﻣﺎﺽ ﻭﻗﻔﺎ. ) (٢ﺧﱪ ﻣﻘﺘﻞ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٠ ،٢٥٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ .ﻭﻣﺴﻠﻢ ) (١٨٠١ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺍﻷﺣﺎﺑﻴﺶ :ﺃﺣﻴﺎﺀ ﻣﻦ ﺍﻟﻘﺎﺭﺓ ،ﺍﻧﻀﻤﻮﺍ ﺇﱃ ﺑﲏ ﻟﻴﺚ ﰲ ﺍﳊﺮﺏ ﺍﻟﱵ ﻭﻗﻌﺖ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻗﺮﻳﺶ ﻗﺒﻞ ﺍﻹﺳﻼﻡ.
١١٩ ﺼﻨﻮﺍ ﺎ ،ﻓﺈﻥ ﺩﺧﻠﻮﻫﺎ ،ﻗﺎﺗﻠﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﺍﻷﺯﻗﺔ، ﳜﺮﺟﻮﺍ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻭﺃﻥ ﻳﺘﺤ ﻭﺍﻟﻨﺴﺎﺀ ﻣِﻦ ﻓﻮﻕ ﺍﻟﺒﻴﻮﺕ ،ﻭﻭﺍﻓﻘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻯ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﹸﺑﻰ ،ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﺮﺃﻯ، ﺝ ﻳﻮﻡ ﺑﺪﺭ ،ﻭﺃﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ﺑﺎﳋﺮﻭﺝ، ﻓﺒﺎﺩﺭ ﲨﺎﻋ ﹲﺔ ﻣِﻦ ﻓﹸﻀﻼﺀ ﺍﻟﺼﺤﺎﺑﺔ ﳑﻦ ﻓﺎﺗﻪ ﺍﳋﺮﻭ ﺾ ﻭﹶﺃﳊﱡﻮﺍ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ،ﻭﺃﺷﺎﺭ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﺑﺎﳌﹸﻘﺎﻡ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌ ﺲ ْﻷ ﻣﺘﻪ ،ﻭﺧﺮﺝ ﱀ ﺃﻭﻟﺌﻚ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻨﻬﺾ ﻭﺩﺧﻞ ﺑﻴﺘﻪ ،ﻭﹶﻟِﺒ ﺍﻟﺼﺤﺎﺑﺔِ ،ﻓﺄ ﱠ ﻋﻠﻴﻬﻢ ،ﻭﻗﺪ ﺍﻧﺜﲎ ﻋﺰ ﻡ ﺃﹸﻭﻟﺌﻚ ،ﻭﻗﺎﻟﻮﺍ :ﺃ ﹾﻛ ﺮ ﻫﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﳋﹸﺮﻭﺝ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺚ ﰲ ﺍﳌﺪﻳﻨﺔ ﻓﺎﻓ ﻌﻞﹾ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﺎ ﻳﻨﺒﻐِﻰ ﺖ ﺃﻥ ﺗ ﻤﻜﹸ ﹶ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﺃﺣﺒﺒ ﺤﻜﹸ ﻢ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻪ ﻭﺑﻴ ﻦ ﻋﺪﻭﻩ().(١ ﻀ ﻌﻬﺎ ﺣﺘﻰ ﻳ ﺲ ْﻷ ﻣﺘﻪ ﹶﺃ ﹾﻥ ﻳ ِﻟﻨِﺒ ﻰ ﺇﺫﹶﺍ ﹶﻟِﺒ ﻓﺨﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺃﻟﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺍﺳﺘﻌﻤﻞ ﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﲟﻦ ﺑﻘﻰ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺭﺃﻯ ﺭﺅﻳﺎ ،ﻭﻫﻮ ﺑﺎﳌﺪﻳﻨﺔِ ،ﺭﺃﻯ ﺃﻥ ﰲ ﺳﻴﻔِﻪ ﹸﺛ ﹾﻠ ﻤﺔﹰ، ﻭﺭﺃﻯ ﺃﻥ ﺑﻘﺮﹰﺍ ﺗﺬﺑﺢ ،ﻭﺃﻧﻪ ﺃﺩﺧﻞ ﻳﺪﻩ ﰲ ﺩﺭﻉ ﺣﺼِﻴﻨ ٍﺔ ،ﻓﺘﺄﻭﻝ ﺍﻟﺜﱡﻠﻤﺔ ﰲ ﺳﻴﻔﻪ ﺑﺮﺟﻞ )(٢ ﻳﺼﺎﺏ ﻣِﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ،ﻭﺗﺄﻭﻝ ﺍﻟﺒﻘ ﺮ ِﺑﻨ ﹶﻔ ٍﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻳﻘﺘﻠﻮﻥ ،ﻭﺗﺄﻭﻝ ﺍﻟﺪﺭﻉ ﺑﺎﳌﺪﻳﻨﺔ. ﺸﻮﻁ ﺑﻴ ﻦ ﺍﳌﺪﻳﻨ ِﺔ ﻭﹸﺃﺣﺪ ،ﺍﳔ ﺰ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﹸﺃﺑﻰ ﻓﺨﺮﺝ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻓﻠﻤﺎ ﺻﺎﺭ ﺑﺎﻟ ﺚ ﺍﻟﻌﺴﻜﺮ ،ﻭﻗﺎﻝ :ﺗﺨﺎﻟﻔﲎ ﻭﺗﺴ ﻤﻊ ﻣِﻦ ﻏﲑﻯ ،ﻓﺘﺒﻌﻬﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺑﻨﺤﻮ ﺛﹸﻠ ِ ﺣﺮﺍﻡ ،ﻭﺍﻟﺪ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻳﻮﺑﺨﻬﻢ ﻭﳛﻀﻬﻢ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ،ﻭﻳﻘﻮﻝ :ﺗﻌﺎﹶﻟﻮﺍ ﻗﺎِﺗﻠﹸﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﺃﻭ ﺍﺩﻓﻌﻮﺍ .ﻗﺎﻟﻮﺍ :ﻟﻮ ﻧﻌﹶﻠ ﻢ ﺃﻧﻜﻢ ﺗﻘﺎﺗﻠﻮﻥ ،ﱂ ﻧﺮﺟﻊ ،ﻓﺮﺟﻊ ﻋﻨﻬﻢ ،ﻭﺳﺒﻬﻢ، ﻭﺳﺄﻟﻪ ﻗﻮﻡ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺃﻥ ﻳﺴﺘﻌﻴﻨﻮﺍ ﲝﻠﻔﺎﺋﻬﻢ ﻣِﻦ ﻳﻬﻮﺩ ،ﻓﺄﰉ ،ﻭﺳﻠﻚ ﺣﺮﺓ ﺑﲎ ﺣﺎﺭﺛﺔ، ﺾ ﺍﻷﻧﺼﺎ ِﺭ ﺣﱴ ﺐ(؟ ،ﻓﺨﺮﺝ ﺑﻪ ﺑﻌ ﺨﺮﺝِ ﺑﻨﺎ ﻋﻠﹶﻰ ﺍﻟ ﹶﻘ ﻮ ِﻡ ِﻣ ﻦ ﹶﻛﹶﺜ ٍ ﻭﻗﺎﻝ ) :ﻣ ﻦ ﺭ ﺟ ﹲﻞ ﻳ ﺏ ﰲ ﻭﺟﻮﻩ ﺍﳌﺴﻠﻤﲔ ﺳﻠﹶﻚ ﰲ ﺣﺎﺋﻂ ﻟِﺒﻌﺾ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﻛﺎﻥ ﺃﻋﻤﻰ ،ﻓﻘﺎﻡ ﳛﺜﻮ ﺍﻟﺘﺮﺍ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻓﺎﺑﺘﺪﺭﻩ ﺍﻟﻘﻮ ﻡ ﻟِﻴﻘﺘﻠﻮﻩ، ﻚ ﺃﻥ ﺗﺪﺧ ﹶﻞ ﰲ ﺣﺎﺋﻄﻰ ﺇﻥ ﻛﻨ ﻭﻳﻘﻮﻝ :ﻻ ﹸﺃ ِﺣﻞﱡ ﻟ ﻓﻘﺎﻝ) :ﻻ ﺗﻘﺘﻠﻮﻩ ﻓﻬﺬﺍ ﺃﻋﻤﻰ ﺍﻟﻘﻠﺐ ﺃﻋﻤﻰ ﺍﻟﺒﺼ ِﺮ(. ﺐ ﻣِﻦ ﹸﺃﺣﺪ ﰲ ﻋ ﺪ ﻭ ِﺓ ﺍﻟﻮﺍﺩِﻯ ،ﻭﺟﻌ ﹶﻞ ﻇﻬﺮﻩ ﻭﻧﻔﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﻧﺰ ﹶﻝ ﺍﻟﺸﻌ ﺇﱃ ﹸﺃﺣﺪ ،ﻭﻰ ﺍﻟﻨﺎ ﺱ ﻋ ِﻦ ﺍﻟ ِﻘﺘﺎﻝ ﺣﱴ ﻳﺄﻣﺮﻫﻢ ،ﻓﻠﻤﺎ ﺃﺻﺒ ﺢ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﺗ ﻌﺒﻰ ﻟﻠﻘﺘﺎﻝ، ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٦٦ ،٦٣/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻭﻏﲑﻩ ﻣﺮﺳﻼ. ) (٢ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﳌﺘﻘﺪﻡ.
١٢٠ ﻭﻫﻮ ﰲ ﺳﺒﻌِﻤﺎﺋﺔ ،ﻓﻴﻬﻢ ﲬﺴﻮﻥ ﻓﺎﺭﺳﺎﹰ ،ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺮﻣﺎﺓ ﻭﻛﺎﻧﻮﺍ ﲬﺴﲔ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﻒ ﺑﻦ ﺟﺒﲑ ،ﻭﺃﻣﺮﻩ ﻭﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﻣﺮﻛﺰﻫﻢ ،ﻭﺃﻻ ﻳﻔﺎﺭﻗﹸﻮﻩ ،ﻭﻟﻮ ﺭﺃﻯ ﺍﻟﻄ ﲑ ﺗﺘﺨﻄ ﲔ ﺑﺎﻟﻨﺒﻞِِ ،ﻟﺌﹶﻼ ﻳﺄﺗﻮﺍ ﻀﺤﻮﺍ ﺍﳌﹸﺸ ِﺮ ِﻛ ﻒ ﺍﳉﻴﺶ ،ﻭﺃﻣ ﺮﻫﻢ ﺃ ﹾﻥ ﻳﻨ ﺍﻟﻌﺴﻜﺮ ،ﻭﻛﺎﻧﻮﺍ ﺧﻠ )(١ ﲔ ِﻣ ﻦ ﻭﺭﺍِﺋﻬِﻢ. ﺴِﻠ ِﻤ ﺍﳌﹸ ﺐ ﺑ ﻦ ﻋﻤﲑ ،ﻭﺟﻌﻞ ﺼ ﻌ ﻓﻈﺎﻫﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴ ﻦ ﺩِﺭ ﻋﻴﻦ ﻳﻮﻣِﺌﺬٍ ،ﻭﺃﻋﻄﻰ ﺍﻟﻠﱢﻮﺍﺀ ﻣ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍ ﹶﻨﺒﺘﻴ ِﻦ ﺍﻟﺰﺑ ﲑ ﺑ ﻦ ﺍﻟﻌﻮﺍﻡ ،ﻭﻋﻠﻰ ﺍﻷﺧﺮﻯ ﺍﳌﹸﻨﺬ ﺭ ﺑ ﻦ ﻋﻤﺮﻭ ،ﻭﺍﺳﺘﻌﺮﺽ ﺏ ﻳﻮﻣﺌﺬٍ ،ﻓﺮ ﺩ ﻣﻦ ﺍﺳﺘﺼﻐﺮﻩ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﻋﻤﺮ ،ﻭﺃﹸﺳﺎﻣﺔ ﺑﻦ ﺍﻟﺸﺒﺎ ﺯﻳﺪ ،ﻭﺃﹸ ﺳﻴﺪ ﺑﻦ ﹶﻇ ِﻬﲑٍ ،ﻭﺍﻟﱪﺍ ُﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﻭﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ،ﻭﺯﻳ ﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭ ﻋﺮﺍﺑﺔﹸ ﺑﻦ ﺃﻭﺱ ،ﻭﻋﻤﺮﻭ ﺑ ﻦ ﺣ ﺰﻡٍ ،ﻭﺃﺟﺎ ﺯ ﻣﻦ ﺭﺁ ﻩ ﻣﻄِﻴﻘﺎﹰ ،ﻭﻛﺎﻥ ﻣِﻨﻬﻢ ﺳﻤ ﺮﺓﹸ ﺑ ﻦ ﺟﻨ ﺪﺏٍ ،ﻭﺭﺍﻓ ﻊ ﺴ ﻦ ﲬﺲ ﻋﺸﺮﺓ ﺲ ﻋﺸﺮﺓ ﺳﻨﺔ .ﻓﻘﻴﻞ :ﺃﺟﺎﺯ ﻣﻦ ﺃﺟﺎﺯ ﻟﺒﻠﻮﻏﻪ ﺑﺎﻟ ﺑﻦ ﺧﺪﻳﺞ ،ﻭﳍﻤﺎ ﲬ ﺳﻨﺔﹰ ،ﻭﺭ ﺩ ﻣﻦ ﺭ ﺩ ﻟِﺼﻐﺮﻩ ﻋﻦ ِﺳ ﻦ ﺍﻟﺒﻠﹸﻮﻍ ،ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺇﳕﺎ ﺃﺟﺎ ﺯ ﻣ ﻦ ﺃﺟﺎﺯ ﻹﻃﺎﻗﺘﻪ، ﻭﺭ ﺩ ﻣﻦ ﺭ ﺩ ﻟِﻌﺪﻡ ﺇﻃﺎﻗﺘﻪ ،ﻭﻻ ﺗﺄﺛ ﲑ ﻟﻠﺒﻠﻮﻍ ﻭﻋﺪﻣِﻪ ﰲ ﺫﻟﻚ ﻗﺎﻟﻮﺍ :ﻭﰱ ﺑﻌﺾ ﺃﻟﻔﺎﻅ )(٢ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ) :ﻓﻠﻤﺎ ﺭﺁﱏ ﻣﻄِﻴﻘﹰﺎ ﹶﺃﺟﺎ ﺯﱏ(. ﺶ ﻟﻠﻘﺘﺎﻝ ،ﻭﻫﻢ ﰲ ﺛﻼﺛ ِﺔ ﺁﻻﻑٍ ،ﻭﻓﻴﻬﻢ ﻣﺎﺋﺘﺎ ﻓﺎﺭﺱٍ ،ﻓﺠﻌﻠﻮﺍ ﻋﻠﻰ ﺖ ﻗﺮﻳ ﻭﺗﻌﺒ ﻣﻴﻤﻨﺘﻬﻢ ﺧﺎﻟ ﺪ ﺑﻦ ﺍﻟﻮﻟﻴـﺪ ،ﻭﻋﻠﻰ ﺍﳌﻴﺴﺮ ِﺓ ﻋِﻜﺮﻣ ﹶﺔ ﺑ ﻦ ﺃﰉ ﺟﻬﻞ ،ﻭﺩﻓ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺨﺘﺎ ﹸﻝ ﻋِﻨﺪ ﺍﳊﺮﺏ. ﻼ ﻳ ﺳﻴﻔﹶﻪ ﺇﱃ ﺃﰉ ﺩﺟﺎﻧﺔ ِﺳﻤﺎ ِﻙ ﺑﻦ ﺧ ﺮ ﺷﺔﹶ ،ﻭﻛﺎﻥ ﺷﺠﺎﻋﹰﺎ ﺑﻄ ﹰ ﺻﻴﻔِﻰ، ﻭﻛﺎﻥ ﺃ ﻭ ﹶﻝ ﻣ ﻦ ﺑﺪﺭ ﻣِﻦ ﺍﳌﺸﺮﻛﲔ ﺃﺑﻮ ﻋﺎﻣﺮ ﺍﻟﻔﺎ ِﺳﻖ ،ﻭﺍﲰﻪ ﻋﺒﺪ ﻋ ﻤﺮِﻭ ﺑﻦ ﺐ( ،ﻓﺴﻤﺎﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻔﺎ ِﺳﻖ ،ﻭﻛﺎﻥ ﺭﺃﺱ ﺍﻷﻭﺱ ﰲ ﻭﻛﺎﻥ ﻳﺴﻤﻰ )ﺍﻟﺮﺍﻫ ﻕ ﺑﻪ ،ﻭﺟﺎ ﻫ ﺮ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ﻌﺪﺍﻭﺓ ،ﻓﺨﺮﺝ ِﻣ ﻦ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ،ﺷ ِﺮ ﺍﳌﺪﻳﻨﺔ ،ﻭﺫﻫﺐ ﺇﱃ ﻗﹸﺮﻳﺶ ﻳ ﻮﱢﻟﺒﻬﻢ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﳛﻀﻬﻢ ﻋﻠﻰ ﻗِﺘﺎﻟﻪ ،ﻭﻭﻋﺪﻫﻢ ﺑﺄﻥ ﻗﻮﻣﻪ ﺇﺫﺍ ﺭﺃﻭﻩ ﺃﻃﺎﻋﻮﻩ ،ﻭﻣﺎﻟﹸﻮﺍ ﻣﻌﻪ ،ﻓﻜﺎﻥ ﺃﻭﻝ ﻣ ﻦ ﹶﻟ ِﻘ ﻰ ﺍﳌﺴﻠﻤﲔ ،ﻓﻨﺎﺩﻯ ﻗﻮﻣﻪ ،ﻭﺗﻌﺮﻑ ﺏ ﻗﻮﻣﻰ ﺑﻌﺪﻯ ﺷ ﺮ ،ﰒ ﻚ ﻋﻴﻨﹰﺎ ﻳﺎ ﻓﹶﺎ ِﺳﻖ ،ﻓﻘﺎﻝ :ﻟﻘﺪ ﺃﺻﺎ ﺇﻟﻴﻬﻢ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻟﻪ :ﻻ ﺃﻧﻌﻢ ﺍﻟﻠﱠﻪ ﺑ ) (١ﺫﻛﺮﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ٦٥/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻼ ﺳﻨﺪ. ) (٢ﺍﻟﺬﻱ ﰲ ﺍﻟﺼﺤﻴﺢ ﺧﻼﻑ ﻫﺬﺍ .ﻓﻘﺪ ﺭﻭﻱ ﺍﻟﺒﺨﺎﺭﻱ ) ٢٠٤/٥ﻭ (٣٠٢/٧ﻭﻣﺴﻠﻢ ).(١٨٦٨
١٢١ )(١
ﺖ. ﲔ ﻳ ﻮ ﻣِﺌ ٍﺬ :ﹶﺃ ِﻣ ﺴِﻠ ِﻤ ﻗﺎﺗﻞ ﺍﳌﺴﻠﻤﲔ ﻗِﺘﺎ ﹰﻻ ﺷﺪﻳﺪﺍﹰ ،ﻭﻛﺎﻥ ﺷِﻌﺎﺭ ﺍﳌﹸ ﻭﺃﺑﻠﻰ ﻳﻮﻣﺌﺬ ﺃﺑﻮ ﺩﺟﺎﻧ ﹶﺔ ﺍﻷﻧﺼﺎﺭﻯ ،ﻭﻃﻠﺤ ﹸﺔ ﺑ ﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻭﺃﺳ ﺪ ﺍﻟﻠﱠﻪ ﻭﺃﺳ ﺪ ﺭﺳﻮﻟﻪ ﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ،ﻭﺳﻌ ﺪ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊ. ﲪﺰ ﹸﺓ ﺑ ﻦ ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ ،ﻭﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺃﻧ ﻭﻛﺎﻧﺖ ﺍﻟﺪﻭﻟ ﹸﺔ ﺃ ﻭ ﹶﻝ ﺍﻟﻨﻬﺎ ِﺭ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻜﻔﱠﺎﺭ ،ﻓﺎﺰﻡ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ،ﻭﻭﻟﱠﻮﺍ ﻣ ﺪﺑِﺮﻳ ﻦ ﺣﱴ ﺍﻧﺘ ﻬﻮﺍ ﺇﱃ ﻧِﺴﺎﺋﻬﻢ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟ ﺮﻣﺎ ﹸﺓ ﻫﺰﳝﺘﻬﻢ ،ﺗﺮﻛﻮﺍ ﻣﺮ ﹶﻛﺰﻫﻢ ﺍﻟﺬﻯ ﺃﻣﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲝﻔﻈﻪ ،ﻭﻗﺎﻟﻮﺍ :ﻳﺎ ﻗﻮ ﻡ ﺍﻟﻐﻨﻴﻤﺔﹶ ،ﻓﺬﻛﱠﺮﻫﻢ ﺃﻣﲑﻫﻢ ﻋﻬ ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻢ ﻳﺴﻤﻌﻮﺍ ،ﻭﻇﻨﻮﺍ ﺃﻥ ﻟﻴﺲ ﻟﻠﻤﺸﺮﻛﲔ ﺭﺟﻌﺔﹲ ،ﻓﺬﻫﺒﻮﺍ ﰲ ﻃﻠﺐ ﺍﻟﻐﻨﻴﻤﺔِ ،ﻭﺃ ﺧﻠﹸﻮﺍ ﺍﻟﱠﺜ ﻐﺮ ،ﻭﻛ ﺮ ﻓﹸﺮﺳﺎ ﹸﻥ ﺍﳌﺸﺮﻛﲔ ،ﻓﻮﺟﺪﻭﺍ ﺍﻟﱠﺜﻐﺮ ﺧﺎﻟﻴﺎﹰ ،ﻗﺪ ﺧﻼ ﻣِﻦ ﺍﻟﺮﻣﺎﺓ ،ﻓﺠﺎﺯﻭﺍ ﻣﻨﻪ ،ﻭﺗﻤ ﱠﻜﻨﻮﺍ ﺣﱴ ﺃﻗﺒﻞ ﺁﺧِﺮﻫﻢ ،ﻓﺄﺣﺎﻃﹸﻮﺍ ﺑﺎﳌﺴﻠﻤﲔ ،ﻓﺄﻛﺮﻡ ﺍﻟﻠﱠﻪ ﻣ ﻦ ﺃﻛﺮ ﻡ ﻣﻨﻬﻢ ﺑﺎﻟﺸﻬﺎﺩﺓ ،ﻭﻫﻢ ﺼﺤﺎﺑﺔ، ﺳﺒﻌﻮﻥ) ،(٢ﻭﺗﻮﻟﱠﻰ ﺍﻟ ﺺ ﺍﳌﺸﺮﻛﻮﻥ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻓﺠﺮﺣﻮﺍ ﻭﺟﻬﻪ ،ﻭﻛﺴﺮﻭﺍ ﺭﺑﺎ ِﻋﻴﺘﻪ ﺍﻟﻴﻤﲎ، ﻭﺧﹶﻠ ﻭﻛﺎﻧﺖ ﺍﻟﺴﻔﻠﻰ ،ﻭ ﻫ ﳊﺠﺎﺭﺓ ﺣﱴ ﻭﻗﻊ ﻟِﺸﻘﻪ، ﺸﻤﻮﺍ ﺍﻟﺒﻴﻀﺔ ﻋﻠﻰ ﺭﺃﺳﻪ) (٣ﻭﺭ ﻣ ﻮﻩ ﺑﺎ ِ ﻭﺳﻘﻂ ﰲ ﺣﻔﺮﺓ ﻣِﻦ ﺍﳊﹸ ﹶﻔ ِﺮ ﺍﻟﱴ ﻛﺎﻥ ﺃﺑﻮ ﻋﺎﻣﺮ ﺍﻟﻔﺎ ِﺳﻖ ﻳﻜﻴﺪ ﺎ ﺍﳌﺴﻠﻤﲔ ،ﻓﺄﺧﺬ ﻋﻠ ﻰ ﺑﻴﺪﻩ ،ﻭﺍﺣﺘﻀﻨﻪ ﻃﻠﺤ ﹸﺔ ﺑ ﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻭﻛﺎﻥ ﺍﻟﺬﻯ ﺗﻮﻟﱠﻰ ﺃﺫﺍﻩ ج ﻋ ﻤﺮﻭ ﺑ ﻦ ﹶﻗ ِﻤﹶﺌﺔﹶ ،ﻭﻋﺘﺒﺔﹸ ﺑ ﻦ ﺃﰉ ﻭﻗﺎﺹ ،ﻭﻗﻴﻞ :ﺇﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻯ ،ﻋ ﻢ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻯ ،ﻫﻮ ﺍﻟﺬﻯ ﺷﺠ ﻪ. ﺐ ﺑﻦ ﻋﻤﲑ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﺪﻓﻊ ﺍﻟﻠﱢﻮﺍﺀ ﺇﱃ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﻧﺸﺒﺖ ﻭﻗﹸِﺘ ﹶﻞ ﻣﺼﻌ ﺾ ﻋﻠﻴﻬﻤﺎ ﺣﱴ ﺣﹶﻠ ﹶﻘﺘﺎ ِﻥ ﻣِﻦ ﺣﻠﻖ ﺍ ِﳌ ﻐ ﹶﻔ ِﺮ ﰲ ﻭﺟﻬﻪ ،ﻓﺎﻧﺘﺰﻋﻬﻤﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ،ﻭﻋ ﺻ ِﻬﻤﺎ ﰲ ﻭ ﺟ ِﻬ ِﻪ ﺳﻘﻄﺖ ﺛﻨﻴﺘﺎﻩ ﻣِﻦ ﺷ ﺪ ِﺓ ﻏﻮ ِ ﺺ ﻣﺎﻟﻚ ﺑ ﻦ ﺳﻨﺎﻥ ﻭﺍﻟﺪ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ ﺍﻟ ﺪ ﻡ ﻣِﻦ ﻭﺟﻨﺘﻪ ،ﻭﺃﺩﺭﻛﻪ ﻭﺍﻣﺘ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺮﻳﺪﻭ ﹶﻥ ﻣﺎ ﺍﻟﻠﱠﻪ ﺣﺎﺋ ﹲﻞ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ،ﻓﺤﺎﻝ ﺩﻭﻧﻪ ﻧﻔ ﺮ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﳓﻮ ﻋﺸﺮﺓ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٦٣٨) (٢٥٩٦ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﰲ ﺃﺧﻼﻕ ﺍﻟﻨﱯ ﻭﺃﲪﺪ )(٤٦/٤ﻣﻦ ﺣﺪﻳﺚ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎﺭ ﻋﻦ ﺇﻳﺎﺱ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﺑﻴﻪ .ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٧٧/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﳛﲕ ﺑﻦ ﻋﺒﺎﺩ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،٧١ ،٦٩/٦ﻭ ٢٨٦/٧ﻭ (١٤٦/١٠ﻭﻣﺴﻠﻢ ).(١٧٩٠
١٢٣ ﻭﺟﺎ َﺀ ﻋﻠ ﻰ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲟﺎﺀ ﻟﻴﺸﺮﺏ ﻣﻨﻪ ،ﻓﻮﺟﺪﻩ ﺁﺟﻨﺎﹰ ،ﻓﺮﺩﻩ ،ﻭﻏﺴﻞ ﻋﻦ ﺐ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻓﺄﺭﺍﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﻌﻠﹸ ﻮ ﺻﺨﺮ ﹰﺓ ﻫﻨﺎﻟﻚ ،ﻓﻠﻢ ﻭﺟﻬﻪ ﺍﻟﺪﻡ ،ﻭﺻ ﺖ ﺍﻟﺼﻼﺓﹸ ،ﻓﺼﻠﱠﻰ ﻢ ﺟﺎﻟﺴﺎﹰ، ﺻ ِﻌ ﺪﻫﺎ ،ﻭﺣﺎﻧ ِ ﺴﺘﻄِﻊ ﻟِﻤﺎ ﺑﻪ ،ﻓﺠﻠﺲ ﻃﻠﺤ ﹸﺔ ﲢﺘﻪ ﺣﱴ ﻳ ﻭﺻﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﲢ ﺖ ﻟِﻮﺍﺀ ﺍﻷﻧﺼﺎﺭ. ﻭﺷ ﺪ ﺣﻨﻈﻠ ﹸﺔ ﺍﻟﻐﺴﻴﻞ ﻭﻫﻮ ﺣﻨﻈﻠ ﹸﺔ ﺑﻦ ﺃﰉ ﻋﺎﻣﺮ ﻋﻠﻰ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻓﻠﻤﺎ ﲤﻜﱠﻦ ﻣﻨﻪ، ﺼﻴﺤـﺔﹶ ،ﻭﻫﻮ ﻋﻠﻰ ﺣ ﻤ ﹶﻞ ﻋﻠﻰ ﺣﻨﻈﻠﺔ ﺷﺪﺍ ﺩ ﺑ ﻦ ﺍﻷﺳﻮﺩ ﻓﻘﺘﻠﻪ ،ﻭﻛﺎﻥ ﺟﻨﺒﺎﹰ ،ﻓﺈﻧﻪ ﺳ ِﻤ ﻊ ﺍﻟ ﺻﺤﺎﺑﻪ) :ﺃ ﱠﻥ ﺍﳌﹶﻼِﺋ ﹶﻜ ﹶﺔ ﺗ ﻐﺴﹸﻠ ﻪ( ﺍﻣﺮﺃﺗﻪ ،ﻓﻘﹶﺎ ﻡ ﻣِﻦ ﻓﹶﻮﺭﻩ ﺇﱃ ﺍﳉﻬﺎﺩ ،ﻓﺄﺧ ﱪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﳋﺒ ﺮ (١).ﻭﺟﻌﻞ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻫﺬﺍ ﰒ ﻗﺎﻝ ) :ﺳﻠﹸﻮﺍ ﹶﺃ ﻫﹶﻠﻪ :ﻣﺎ ﺷ ﹾﺄﻧﻪ(؟ ﻓﺴﺄﻟﹸﻮﺍ ﺍﻣﺮﺃﺗﻪ ،ﹶﻓﹶﺄ ﺧﺒ ﺮﺗﻬﻢ ﺍ ﹶ )(٢ ﺣﺠﺔ ،ﺃﻥ ﺍﻟﺸﻬﻴ ﺪ ﺇﺫﺍ ﻗﹸِﺘ ﹶﻞ ﺟﻨﺒﺎﹰ ،ﻳﻐﺴﻞ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺎﳌﻼﺋﻜﺔ. ﺖ ﻋﻠﻘﻤ ﹶﺔ ﺍﳊﺎ ِﺭِﺛﻴﺔ ،ﺣﱴ ﻭﻗﺘﻞ ﺍﳌﺴﻠﻤﻮﻥ ﺣﺎ ِﻣ ﹶﻞ ﻟﻮﺍ ِﺀ ﺍﳌﺸﺮﻛﲔ ،ﻓﺮﹶﻓ ﻌﺘﻪ ﳍﻢ ﻋ ﻤ ﺮﺓﹸ ﺑﻨ ﺖ ﺿ ﺮﺑ ﺖ ﻛﻌﺐ ﺍﳌﺎﺯﻧﻴﺔ ﻗِﺘﺎ ﹰﻻ ﺷﺪﻳﺪﺍﹰ ،ﻭ ﺍﺟﺘﻤﻌﻮﺍ ﺇﻟﻴﻪ ،ﻭﻗﺎﺗﻠﺖ ﹸﺃﻡ ﻋﻤﺎﺭﺓ ،ﻭﻫﻰ ﻧﺴﻴﺒﺔ ﺑﻨ ﺴﻴﻒِ، ﺕ ﹶﻓ ﻮﹶﻗﺘﻪ ﺩِﺭﻋﺎ ِﻥ ﻛﺎﻧﺘﺎ ﻋﻠﻴﻪ ،ﻭﺿﺮﺎ ﻋﻤﺮﻭ ﺑﺎﻟ ﺿ ﺮﺑﺎ ٍ ﻒ ﺴﻴ ِ ﻋﻤﺮﻭ ﺑﻦ ﹶﻗ ِﻤﹶﺌ ﹶﺔ ﺑﺎﻟ ﻓﺠﺮﺣﻬﺎ ﺟﺮﺣﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻋﻠﻰ ﻋﺎﺗﻘﻬﺎ. ﺻﻴﺮﻡ ﻣﻦ ﺑﲎ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ﻳﺄﰉ ﺍﻹﺳﻼﻡ ،ﻓﻠﻤﺎ ﻑ ﺑﺎ ُﻷ ﺖ ﺍﳌﻌﺮﻭ ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﺛﺎﺑ ِ ﺤﺴﲎ ﺍﻟﱴ ﺳﺒﻘﺖ ﻟﻪ ﻣﻨﻪ ،ﻓﺄﺳﻠﻢ ﻭﺃﺧﺬ ﻛﺎﻥ ﻳ ﻮ ﻡ ﹸﺃ ﺣﺪٍ ،ﻗﺬﻑ ﺍﻟﻠﱠﻪ ﺍﻹﺳﻼ ﻡ ﰲ ﻗﻠﺒﻪ ﻟﻠ ﳉﺮﺍﺡِ ،ﻭﱂ ﻳﻌﻠﻢ ﺃﺣ ﺪ ﺑﺄﻣﺮﻩ ،ﻓﻠﻤﺎ ﺍﳒﻠﺖ ﺖ ﺑﺎ ِ ﺤ ﻖ ﺑﺎﻟﻨﱮ ج ،ﻓﻘﹶﺎﺗﻞ ﻓﺄﹸﹾﺛِﺒ ﺳﻴﻔﹶﻪ ،ﻭﹶﻟ ِ ﺻﻴﺮ ﻡ ﻭﺑ ِﻪ ﺭ ﻣ ﻖ ﺍﳊﺮﺏ ،ﻃﺎﻑ ﺑﻨﻮ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ﰲ ﺍﻟﻘﺘﻠﻰ ،ﻳﻠﺘ ِﻤﺴﻮﻥ ﻗﺘﻼﻫﻢ ،ﻓﻮﺟﺪﻭﺍ ﺍ ُﻷ ﷲ ﺇﻥ ﻫﺬﺍ ﺍﻷﺻﲑﻡ ،ﻣﺎ ﺟﺎﺀ ﺑﻪ؟ ﻟﻘﺪ ﺗﺮﻛﻨﺎﻩ ﻭﺇﻧﻪ ﹶﻟﻤﻨ ِﻜ ﺮ ﳍﺬﺍ ﺍﻷﻣﺮ ،ﰒ ﻳﺴﲑ ،ﻓﻘﺎﻟﻮﺍ :ﻭﺍ ِ ﺏ ﻋﻠﻰ ﹶﻗ ﻮ ِﻣﻚ ،ﺃﻡ ﺭﻏﺒ ﹲﺔ ﰲ ﺍﻹﺳﻼﻡ؟ ﻓﻘﺎﻝ :ﺑﻞ ﺭﻏﺒ ﹲﺔ ﰲ ﺳﺄﻟﻮﻩ ﻣﺎ ﺍﱠﻟﺬِﻯ ﺟﺎﺀ ﺑﻚ؟ ﹶﺃ ﺣ ﺪ ﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺃﺻﺎﺑﲎ ﻣﺎ ﺗ ﺮ ﻭﻥﹶ ،ﻭﻣﺎﺕ ﷲ ﻭﺭﺳﻮﻟﻪ ،ﰒ ﻗﺎﺗﻠ ﺖ ﺑﺎ ِ ﺍﻹﺳﻼﻡ ،ﺁﻣﻨ ﳉﻨ ِﺔ( .ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﻭﱂ ﻣﻦ ﻭﻗﺘﻪ ،ﻓﺬﻛﺮﻭﻩ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ) :ﻫ ﻮ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍ ﹶ ) (١ﺫﻛﺮﻩ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٧٥/٢ﺑﻼ ﺳﻨﺪ ،ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ) (٢٠٥ ،٢٠٤/٣ﻭﺍﻟﺒﻴﻬﻘﻲ )(١٥/٤ ﻭﺍﻟﺴﺮﺍﺝ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﳛﲕ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺒﺰﻳﺮ ،ﻋﻦ ﺃﺑﻴﻪ ﺟﺪﻩ، ﻭﺳﻨﺪﻩ ﺟﻴﺪ ،ﻭﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ ﺑﺴﻨﺪ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(٢٣/٣ ) (٢ﻫﺬﺍ ﻗﻮﻝ ﺃﲪﺪ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﻭﳏﻤﺪ.
١٢٤ )(١
ﻼ ﹰﺓ ﹶﻗﻂﱡ. ﺻﹶ ﷲ ﺼﻞﱢ ِ ﻳ ﺖ ﺍﳊﺮﺏ ،ﺃﺷﺮﻑ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻋﻠﻰ ﺍﳉﺒﻞ ،ﻓﻨﺎﺩﻯ :ﺃﻓﻴﻜﹸﻢ ﳏﻤﺪ؟ ﻓﻠﻢ ﻀ ِ ﻭﳌﺎ ﺍﻧﻘ ﻳﺠﻴﺒﻮﻩ ،ﻓﻘﺎﻝ :ﺃﻓﻴ ﹸﻜ ﻢ ﺍﺑ ﻦ ﺃﰉ ﹸﻗﺤﺎﻓﺔ؟ ﻓﻠﻢ ﻳﺠﻴﺒﻮﻩ .ﻓﻘﺎﻝ :ﺃﻓﻴﻜﹸﻢ ﻋﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ؟ ﻓﻠﻢ ﺴﹶﺄ ﹾﻝ ﺇ ﱠﻻ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻟِﻌﻠﻤﻪ ﻭﻋِﻠﻢ ﻗﻮﻣﻪ ﺃﻥ ِﻗﻮﺍ ﻡ ﺍﻹﺳﻼﻡ ﻢ ،ﻓﻘﺎﻝ: ﳚﻴﺒﻮﻩ ،ﻭﱂ ﻳ ﺃﻣﺎ ﻫﺆﻻﺀ ،ﻓﻘﺪ ﻛﹸﻔﻴﺘﻤﻮﻫﻢ ،ﻓﻠﻢ ﻳﻤِﻠﻚ ﻋﻤﺮ ﻧﻔ ﺴﻪ ﺃﻥ ﻗﺎﻝ :ﻳﺎ ﻋ ﺪﻭ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻚ ﻣﺎ ﻳﺴﻮ ُﺀﻙ ،ﻓﻘﺎﻝ :ﹶﻗ ﺪ ﻛﺎﻥ ﰲ ﺍﻟﻘﻮﻡ ﻣﹾﺜﹶﻠ ﹲﺔ ﱂ ﺁﻣﺮ ﺎ، ﺫﻛﺮﺗ ﻬ ﻢ ﺃﺣﻴﺎﺀٌ ،ﻭﻗﺪ ﺃﺑﻘﻰ ﺍﻟﻠﱠﻪ ﹶﻟ ﻭﱂ ﺗﺴﺆﱏ ،ﰒ ﻗﺎﻝ :ﺃ ﻋ ﹸﻞ ﻫﺒﻞﹸ .ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﺃﻻ ﺗﺠِﻴﺒﻮﻧﻪ(؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻣﺎ ﻧﻘﹸﻮﻝﹸ؟ ﻗﺎﻝ: )ﻗﹸﻮﻟﹸﻮﺍ :ﺍﻟﻠﱠﻪ ﹶﺃ ﻋﻠﹶﻰ ﻭﹶﺃ ﺟﻞﱡ( ،ﰒ ﻗﺎﻝ :ﹶﻟﻨﺎ ﺍﻟ ﻌﺰﻯ ﻭﻻ ﻋﺰﻯ ﻟﻜﻢ .ﻗﺎﻝ) :ﺃﻻ ﺗﺠِﻴﺒﻮﻧﻪ(؟ ﻗﺎﻟﹸﻮﺍ :ﻣﺎ ﻧﻘﻮﻝ؟ ﻗﺎﻝ) :ﻗﻮﻟﹸﻮﺍ :ﺍﻟﻠﱠﻪ ﻣ ﻮ ﹶﻻﻧﺎ ﻭ ﹶﻻ ﻣ ﻮﻟﹶﻰ ﻟﹶﻜﻢ().(٢ ﻓﺄﻣﺮﻫﻢ ﲜﻮﺍﺑﻪ ﻋﻨﺪ ﺍﻓﺘﺨﺎﺭﻩ ﺑﺂﳍﺘﻪ ،ﻭﺑِﺸ ﺮ ِﻛ ِﻪ ﺗﻌﻈﻴﻤﹰﺎ ﻟﻠﺘﻮﺣﻴﺪ ،ﻭﺇﻋﻼﻣﹰﺎ ﺑﻌﺰﺓ ﻣ ﻦ ﻋﺒﺪﻩ ﺍﳌﺴﻠﻤﻮﻥ ،ﻭﻗﻮ ِﺓ ﺟﺎﻧﺒﻪ ،ﻭﺃﻧﻪ ﻻ ﻳﻐﻠﺐ ،ﻭﳓﻦ ﺣﺰﺑﻪ ﻭﺟﻨﺪﻩ ،ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺈﺟﺎﺑﺘﻪ ﺣﲔ ﻗﺎﻝ :ﺃﻓﻴﻜﻢ ﳏﻤﺪ؟ ﺃﻓﻴﻜﻢ ﺍﺑ ﻦ ﺃﰉ ﻗﹸﺤﺎﻓﺔ؟ ﺃﻓﻴﻜﻢ ﻋﻤﺮ؟ ﺑﻞ ﻗﺪ ﺭﻭﻯ ﺃﻧﻪ ﺎﻫﻢ ﻋﻦ ﺇﺟﺎﺑﺘﻪ ،ﻭﻗﺎﻝ) :ﻻ ﺗﺠﻴﺒﻮﻩ( ،ﻷﻥ ﹶﻛ ﹾﻠ ﻤ ﻬ ﻢ ﱂ ﻳﻜﻦ ﺑ ﺮ ﺩ ﺑ ﻌﺪ ﰲ ﻃﻠﺐ ﺍﻟﻘﻮﻡ ،ﻭﻧﺎ ﺭ ﻏﻴﻈﻬﻢ ﺑﻌﺪ ﻣﺘﻮﻗﱢﺪﺓ ،ﻓﻠﻤﺎ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ :ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻘﺪ ﻛﹸﻔﻴﺘﻤﻮﻫﻢ ،ﲪ ﻰ ﻋﻤﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ، ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ ﻭﻗﺎﻝ :ﻛﺬﺑﺖ ﻳﺎ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ،ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺍﻹﻋﻼﻡ ﻣﻦ ﺍﻹﺫﻻﻝ ،ﻭﺍﻟﺸﺠﺎﻋﺔ، ﻑ ﺇﱃ ﺍﻟﻌﺪﻭ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻣﺎ ﻳﻮ ِﺫﻧﻬﻢ ﺑﻘﻮﺓ ﺍﻟﻘﻮﻡ ﻭﺑﺴﺎﻟﺘﻬﻢ ،ﻭﺃﻢ ﻭﻋﺪ ِﻡ ﺍﳉﹸﱭ ،ﻭﺍﻟﺘﻌﺮ ِ ﻑ ﻣﻨﻬﻢ ،ﻭﻗﺪ ﺃﺑﻘﻰ ﺍﻟﻠﱠﻪ ﳍﻢ ﻣﺎ ﻀ ﻌﻔﹸﻮﺍ ،ﻭﺃﻧﻪ ﻭﻗﻮﻣﻪ ﺟﺪﻳﺮﻭﻥ ﺑﻌﺪﻡ ﺍﳋﻮ ِ ﱂ ﻳ ِﻬﻨﻮﺍ ﻭﱂ ﻳ ﻳﺴﻮﺅﻫﻢ ﻣﻨﻬﻢ ،ﻭﻛﺎﻥ ﰲ ﺍﻹﻋﻼﻡ ﺑﺒﻘﺎﺀ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻠﺔ ﺑﻌﺪ ﻇﻨ ِﻪ ﻭﻇ ﻦ ﻗﻮﻣﻪ ﺃﻢ ﻗﺪ ﺖ ﰲ ﻋﻀِ ﺪ ِﻩ ﻣﺎ ﻟﻴﺲ ﰲ ﺟﻮﺍﺑﻪ ﺣﲔ ﺃﹸﺻﻴﺒﻮﺍ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ،ﻭﻏﻴﻆ ﺍﻟﻌﺪﻭ ﻭﺣِﺰِﺑﻪِ ،ﻭﺍﻟﻔ ﺳﺄﻝ ﻋﻨﻬﻢ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺣﺪﺍﹰ ،ﻓﻜﺎﻥ ﺳﺆﺍﻟﹸﻪ ﻋﻨﻬﻢ ،ﻭﻧﻌﻴﻬﻢ ﻟِﻘﻮﻣﻪ ﺁﺧِﺮ ﺳﻬﺎﻡ ﺍﻟﻌﺪﻭ ﻭﻛﻴﺪﻩ، ﱮ ج ﺣﱴ ﺍﺳﺘﻮﰱ ﻛﻴﺪﻩ ،ﰒ ﺍﻧﺘﺪﺏ ﻟﻪ ﻋ ﻤﺮ ،ﻓﺮﺩ ِﺳﻬﺎﻡ ﻛﻴ ِﺪ ِﻩ ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﻓﺼﱪ ﻟﻪ ﺍﻟﻨ ﺏ ﺃﻭ ﹰﻻ ﻋﻠﻴﻪ ﺃﺣﺴﻦ ،ﻭﺫﻛﺮﻩ ﺛﺎﻧﻴﹰﺎ ﺃﺣﺴﻦ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﰲ ﺗﺮﻙ ﺇﺟﺎﺑﺘﻪ ﺣﲔ ﺗﺮ ﻙ ﺍﳉﻮﺍ ِ ﺳﺄﻝ ﻋﻨﻬﻢ ﺇﻫﺎﻧ ﹰﺔ ﻟﻪ ،ﻭﺗﺼﻐﲑﹰﺍ ﻟﺸﺄﻧﻪ ،ﻓﻠﻤﺎ ﻣﻨﺘﻪ ﻧﻔﺴﻪ ﻣﻮﺗﻬﻢ ،ﻭﻇ ﻦ ﺃﻢ ﻗﺪ ﻗِﺘﻠﹸﻮﺍ، ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٩٠/٢ﻭﺃﲪﺪ ).(٤٢٩ ،٤٢٨/٥ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧٢ ،٢٦٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
١٢٥ ﻭﺣﺼﻞ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻜِﱪ ﻭﺍﻷﺷﺮ ﻣﺎ ﺣﺼﻞ ،ﻛﺎﻥ ﰲ ﺟﻮﺍﺑﻪ ﺇﻫﺎﻧ ﹲﺔ ﻟﻪ ،ﻭﲢﻘﲑ ،ﻭﺇﺫﻻﻝﹲ، ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ ﳐﺎﻟﻔﹰﺎ ﻟﻘﻮﻝ ﺍﻟﻨﱮ ج) :ﻻ ﺗﺠِﻴﺒﻮﻩ( ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻰ ﻋﻦ ﺇﺟﺎﺑﺘﻪ ﺣﲔ ﺳﺄﻝ: ﺃﻓﻴﻜﻢ ﳏ ﻤﺪ؟ ﺃﻓﻴﻜﻢ ﻓﻼﻥﹲ؟ ﺃﻓﻴﻜﻢ ﻓﻼﻥﹲ؟ ﻭﱂ ﻳﻨﻪ ﻋﻦ ﺇﺟﺎﺑﺘﻪ ﺣﲔ ﻗﺎﻝ :ﺃﻣﺎ ﻫﺆﻻﺀ ،ﻓﻘﹶﺪ ﹸﻗِﺘﻠﹸﻮﺍ ،ﻭﺑﻜﻞ ﺣﺎﻝ ،ﻓﻼ ﺃﺣﺴ ﻦ ﻣﻦ ﺗﺮﻙ ﺇﺟﺎﺑﺘﻪ ﺃﻭﻻﹰ ،ﻭﻻ ﺃﺣﺴ ﻦ ﻣﻦ ﺇﺟﺎﺑﺘﻪ ﺛﺎﻧﻴﹰﺎ. ﳊ ﺮﺏِ ﺳﺠﺎﻝﹲ ،ﻓﺄﺟﺎﺑﻪ ﻋ ﻤﺮ ﻓﻘﺎﻝ :ﹶﻻ ﺳﻮﺍﺀ، ﱠﰒ ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﻳ ﻮ ﻡ ﺑِﻴﻮﻡ ﺑ ﺪﺭٍ ،ﻭﺍ ﹶ ﹶﻗﺘﻼﻧﺎ ﰲ ﺍ ﹶ ﳉﻨﺔِ ،ﻭﹶﻗﺘﻼ ﹸﻛ ﻢ ﰲ ﺍﻟﻨﺎ ِﺭ).(١ ﻚ ﺼﺮﻩ ﻳ ﻮ ﻡ ﹸﺃﺣﺪ ،ﻓﺄﹸﻧ ِﻜ ﺮ ﺫِﻟ ﺼ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣ ﻮ ِﻃ ٍﻦ ﻧ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻣﺎ ﻧِ ﺻ ﺪﹶﻗﻜﹸﻢ ﺍﻟﻠﱠﻪ ﻭ ﻋ ﺪﻩ ﻋﻠﻴﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺑﻴﲎ ﻭﺑﻴ ﻦ ﻣﻦ ﻳﻨ ِﻜﺮ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮ ﹸﻝ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﺇ ﹾﺫ ﺗ ﺲ :ﺍﻟﻘﺘﻞﹸ ،ﻭﻟﻘﺪ ﻛﺎﻥ ﳊ ﺤﺴﻮﻧﻬﻢ ﺑِﺈ ﹾﺫِﻧ ِﻪ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٥٢ :ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ :ﻭﺍ ﹶ ﲔ ﺳﺒﻌ ﹲﺔ ﺃﻭ ﺏ ﺍﳌﺸﺮﻛ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻷﺻﺤﺎﺑﻪ ﺃﻭ ﹸﻝ ﺍﻟﻨﻬﺎﺭ ﺣﺘﻰ ﻗﹸِﺘ ﹶﻞ ﻣِﻦ ﺃﺻﺤﺎ ِ ﺗﺴﻌ ﹲﺔ) ...(٢ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ. ﺱ ﰲ ﺍﳊﺮﺏ ﻭﻋﻨﺪ ﺱ ﺃﻣﻨ ﹰﺔ ِﻣﻨﻪ ﰲ ﻏﹶﺰﺍ ِﺓ ﺑﺪ ٍﺭ ﻭﹸﺃ ﺣﺪٍ ،ﻭﺍﻟﻨﻌﺎ ﻭﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﻨﻌﺎ ﻑ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻷﻣﻦِ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﻠﱠﻪ ،ﻭﰱ ﺍﻟﺼﻼﺓ ﻭﳎﺎﻟِﺲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻌِﻠﻢ ﻣِﻦ ﺍﻟﺸﻴﻄﺎﻥ. ﺍﳋﻮ ِ ﻭﻗﺎﺗﻠﺖ ﺍﳌﻼﺋﻜ ﹸﺔ ﻳﻮ ﻡ ﺃﹸﺣٍ ﺪ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻔﻰ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﺳﻌ ِﺪ ﺑﻦ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳ ﻮ ﻡ ﺃﹸﺣٍ ﺪ ﻭ ﻣ ﻌﻪ ﺭﺟﻼ ِﻥ ﻳ ﹶﻘَﺎﺗِﻼ ِﻥ ﻋﻨﻪ ،ﻋﻠﻴﻬﻤﺎ ﺃﰉ ﻭﻗﺎﺹ ،ﻗﺎﻝ) :ﺭﺃﻳ ﺏ ِﺑﻴ ِﺛﻴﺎ ﺾ ﹶﻛﹶﺄ ﺷ ﺪ ﺍﻟ ِﻘﺘﺎﻝِ ،ﻣﺎ ﺭﹶﺃﻳﺘ ﻬﻤﺎ ﹶﻗﺒﻞﹸ ﻭ ﹶﻻ ﺑ ﻌﺪ.(٣)( ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﺃﻧﻪ ج ،ﺃﹸ ﹾﻓ ِﺮ ﺩ ﻳ ﻮ ﻡ ﺃﹸﺣٍ ﺪ ﰲ ﺳﺒ ﻌ ٍﺔ ِﻣ ﻦ ﺍﻷﻧﺼﺎﺭِ ،ﻭ ﺭﺟﹶﻠﻴ ِﻦ ِﻣ ﻦ ﳉﻨ ِﺔ(؟ ﳉﻨﺔ( ،ﺃﻭ )ﻫ ﻮ ﺭﻓِﻴﻘﻰ ﰲ ﺍ ﹶ ﹸﻗ ﺮﻳﺶٍ ،ﻓﻠﻤﺎ ﺭ ِﻫﻘﹸﻮﻩ ،ﻗﹶﺎ ﹶﻝ ) :ﻣ ﻦ ﻳ ﺮﺩﻫ ﻢ ﻋﻨﺎ ،ﻭﹶﻟﻪ ﺍ ﹶ ﹶﻓﺘ ﹶﻘ ﺪ ﻡ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍﻷﻧﺼﺎﺭِ ،ﹶﻓﻘﹶﺎﺗ ﹶﻞ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﰒ ﺭ ِﻫﻘﹸﻮﻩ ،ﻓﻘﺎﻝ ) :ﻣ ﻦ ﻳ ﺮ ﺩﻫﻢ ﻋﻨﺎ ،ﻭﻟ ﻪ ﺍﹶ ﳉﻨ ﹸﺔ( ،ﺃﹶﻭ )ﻫ ﻮ ﺭﻓِﻴﻘﻰ ﰲ ﺍﳉﻨﺔ( ،ﹶﻓﺘ ﹶﻘ ﺪ ﻡ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎﺭِ ،ﹶﻓﻘﹶﺎﺗ ﹶﻞ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ )(٤ ﺼ ﹾﻔﻨﺎ ﹶﺃ ﺴﺒ ﻌﺔﹸ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﺎ ﹶﺃﻧ ﻚ ﺣﺘﻰ ﻗﹸِﺘ ﹶﻞ ﺍﻟ ﹶﻛ ﹶﺬِﻟ ﺻﺤﺎﺑﻨﺎ( ،ﻭﻫﺬﺍ ﻳﺮﻭﻯ ) (١ﻫﻮ ﻣﻦ ﲤﺎﻡ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺪ ﺗﻘﺪﻡ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،٢٨٨ ،٢٨٧/١ﻭ (٤٦٣ﻭﺳﻨﺪﻩ ﺣﺴﻦ ،ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ ).(٢٩٧ ،٢٩٦/٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧٦/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٨٩ﰲ ﺍﳉﻬﺎﺩ :ﺑﺎﺏ ﻏﺰﻭﺓ ﺃﺣﺪ.
١٢٦ ﺐ )ﺃﺻﺤﺎﺑﻨﺎ( ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ،ﻭﻓﺘﺢ ﺍﻟﻔﺎﺀ ﻭﺭﻓﻊ ﻋﻠﻰ ﻭﺟﻬﲔ :ﺑﺴﻜﻮﻥ ﺍﻟﻔﺎﺀ ﻭﻧﺼ ِ )ﺃﺻﺤﺎﺑﻨﺎ( ﻋﻠﻰ ﺍﻟﻔﺎﻋﻠﻴﺔ. ﻭﻭﺟﻪ ﺍﻟﻨﺼﺐ :ﺃﻥ ﺍﻷﻧﺼﺎﺭ ﳌﺎ ﺧﺮﺟﻮﺍ ﻟﻠﻘﺘﺎﻝ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﺣﱴ ﹸﻗِﺘﻠﹸﻮﺍ ،ﻭﱂ ﺶ ﺍﻷﻧﺼﺎﺭ. ﳜﺮﺝ ﺍﻟﻘﺮﺷﻴﺎﻥ ،ﻗﺎﻝ ﺫﻟﻚ ،ﺃﻯ :ﻣﺎ ﺃﻧﺼﻔﺖ ﻗﺮﻳ ﻭﻭﺟﻪ ﺍﻟﺮﻓﻊ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﺻﺤﺎﺏ ،ﺍﻟﺬﻳﻦ ﻓﺮﻭﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺼﻔﹸﻮﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭ ﻣ ﻦ ﺛﺒﺖ ﺃﹸ ﹾﻓ ِﺮ ﺩ ﰲ ﺍﻟﻨﻔﺮ ﺍﻟﻘﻠﻴﻞ ،ﹶﻓﻘﹸِﺘﻠﹸﻮﺍ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ،ﻓﻠﻢ ﻳﻨ ِ ﻣﻌﻪ. ﺼﺪﻳ ﻖ :ﻟـﻤﺎ ﻛﺎﻥ ﻭﰱ )ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ( ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻗﺎﻟﺖ :ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟ ﺖ ﱮ ج ،ﻓﺮﺃﻳ ﺖ ﺃ ﻭ ﹶﻝ ﻣ ﻦ ﻓﹶﺎ َﺀ ﺇﱃ ﺍﻟﻨ ﱮ ج ،ﻓﻜﻨ ﺱ ﹸﻛﻠﱡ ﻬ ﻢ ﻋ ِﻦ ﺍﻟﻨ ﻑ ﺍﻟﻨﺎ ﻳﻮ ﻡ ﹸﺃ ﺣﺪٍ ،ﺍﻧﺼﺮ ﺤ ﹶﺔ ِﻓﺪﺍ ﻙ ﺤ ﹶﺔ ِﻓﺪﺍ ﻙ ﺃﰉ ﻭﹸﺃﻣﻰ ،ﹸﻛ ﻦ ﹶﻃ ﹾﻠ ﺖ :ﹸﻛ ﻦ ﹶﻃ ﹾﻠ ﺤﻤِﻴﻪ ،ﻗﻠ ﻼ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻋﻨﻪ ﻭﻳ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﺭﺟ ﹰ ﺐ ،ﹶﺃ ﹾﻥ ﹶﺃ ﺩ ﺭ ﹶﻛﻨِﻰ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑ ﻦ ﺍﳉﺮﺍﺡِ ،ﻭﺇﺫﹶﺍ ﻫ ﻮ ﻳﺸﺘ ﺪ ﻛﺄﻧﻪ ﻃ ﲑ ﺣﱴ ﺸ ﺃﺑِﻰ ﻭﹸﺃﻣﻰ .ﻓﻠﻢ ﹶﺃﻧ ﺻﺮِﻳﻌﺎﹰ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﺩﻭﻧ ﹸﻜ ﻢ ﱮ ج ،ﻓﺈﺫﺍ ﻃﻠﺤ ﹸﺔ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﳊﻘﲎ ،ﻓﺪﻓﻌﻨﺎ ﺇﱃ ﺍﻟﻨ ﺐ( ،ﻭﻗﺪ ﺭﻣ ﻰ ﺍﻟﻨ ﹶﺃﺧﺎﻛﹸﻢ ﻓﻘﺪ ﹶﺃ ﻭ ﺟ ﺖ ﱮ ج ﰲ ﺟﺒﻴﻨﻪ ،ﻭﺭﻭﻯ :ﰲ ﻭ ﺟﻨِﺘ ِﻪ ﺣﺘﻰ ﻏﹶﺎﺑ ﱮ ج ،ﻓﻘﺎﻝ ﹶﺃﺑﻮ ﻋﺒﻴﺪﺓ: ﺣﹶﻠ ﹶﻘ ﹲﺔ ِﻣ ﻦ ﺣﹶﻠ ِﻖ ﺍ ِﳌ ﻐ ﹶﻔ ِﺮ ﰲ ﻭ ﺟﻨِﺘﻪِ ،ﹶﻓ ﹶﺬ ﻫﺒﺖ ﻷﻧ ِﺰ ﻋﻬﺎ ﻋﻦ ﺍﻟﻨ ﻀِﻨﻀﻪ ﺠ ﻌ ﹶﻞ ﻳﻨ ﺴ ﻬ ﻢ ﺑﻔِﻴﻪ ،ﹶﻓ ﷲ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺇ ﱠﻻ ﺗ ﺮ ﹾﻛﺘﲎ؟ ﻗﺎﻝ :ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟ ﺸ ﺪﺗﻚ ﺑﺎ ِ ﻧ ﺕ ﹶﺛِﻨﻴﺔﹸ ﺃﰉ ﻋﺒﻴﺪﺓ ،ﻗﺎﻝ ﺃﺑﻮ ﹶﻛﺮﺍ ﻫ ﹶﺔ ﹶﺃ ﹾﻥ ﻳ ﺆ ِﺫ ﺴ ﻬ ﻢ ﺑﻔِﻴﻪ ،ﹶﻓﻨ ﺪ ﺭ ﻯ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﹸﺛﻢ ﺍﺳﺘ ﱠﻞ ﺍﻟ ﷲ ﻳﺎ ﺃﺑﺎ ﺑ ﹾﻜﺮٍ ،ﺇﻻ ﺗﺮ ﹾﻛﺘﻨِﻰ؟ ﻚ ﺑﺎ ِ ﺸ ﺪﺗ ﺑﻜﺮ :ﰒ ﹶﺫ ﻫﺒﺖ ﻵﺧ ﹶﺬ ﺍﻵ ﺧﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﻧ ﺕ ﹶﺛِﻨﻴ ﹸﺔ ﺃﰉ ﻋﺒﻴ ﺪ ﹶﺓ ﺍ ُﻷ ﺧﺮﻯ ،ﱠﰒ ﻗﹶﺎ ﹶﻝ ﻀِﻨﻀﻪ ﺣﺘﻰ ﺍ ﺳﺘﱠﻠﻪ ،ﹶﻓﻨ ﺪ ﺭ ﺠ ﻌ ﹶﻞ ﻳﻨ ﻗﺎﻝ :ﹶﻓﹶﺄ ﺧ ﹶﺬﻩ ،ﹶﻓ ﺐ( ،ﻗﺎﻝ :ﻓﺄﻗﺒﻠﻨﺎ ﻋﻠﹶﻰ ﻃﻠﺤﺔ ﻧﻌﺎِﻟﺠﻪ ،ﻭﻗﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺩﻭﻧ ﹸﻜ ﻢ ﺃﺧﺎ ﹸﻛ ﻢ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﻭ ﺟ )(١ ﺃﺻﺎﺑﺘﻪ ﺑﻀﻌﺔ ﻋﺸﺮ ﺿﺮﺑﺔ. ﺻ ِﻌﺪﻭﺍ ﻋﻠﻰ ﺍﳉﺒﻞ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲔ ﻭﰱ )ﻣﻐﺎﺯﻯ ﺍﻷﻣﻮﻯ( :ﺃﻥ ﺍﳌﺸ ِﺮ ِﻛ ﺴ ﻌ ٍﺪ) :ﺍﺟﻨﺒ ﻬ ﻢ( ﻳﻘﻮﻝ :ﺍﺭ ﺩﺩﻫﻢ .ﻓﻘﺎﻝ :ﻛﻴﻒ ﹶﺃ ﺟﻨﺒﻬ ﻢ ﻭ ﺣﺪِﻯ؟ ﻓﻘﺎﻝ ﺫﻟﻚ ﺛﻼﺛﺎﹰ، ِﻟ ﺕ ﺳﻬﻤﻰ ﹶﺃ ﻋ ِﺮﹸﻓﻪ، ﻼ ﻓﻘﺘﻠﻪ ،ﻗﺎﻝ :ﰒ ﺃﺧﺬ ﻓﺄﺧﺬ ﺳﻌ ﺪ ﺳﻬﻤﹰﺎ ﻣِﻦ ﻛِﻨﺎﻧﺘﻪ ،ﻓﺮﻣﻰ ﺑﻪ ﺭﺟ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٢٢١٣ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ) (٩٩/٢ﻭﰲ ﺳﻨﺪﻩ ﺇﺳﺤﺎﻕ ﺑﻦ ﳛﲕ ﺍﺑﻦ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺍﻟﺘﻴﻤﻲ ،ﻭﻫﻮ ﻣﺘﻔﻖ ﻋﻠﻰ ﺿﻌﻔﻪ.
١٢٧ ﺖ ﺑﻪ ﺁﺧﺮ ﻓﻘﺘﻠﺘﻪ ،ﻓﻬﺒﻄﹸﻮﺍ ﻣِﻦ ﻣﻜﹶﺎﻧِﻬﻢ، ﺖ ِﺑ ِﻪ ﺁﺧﺮ ﻓﻘﺘﻠﺘﻪ ،ﰒ ﺃﺧﺬﺗﻪ ﺃ ﻋ ِﺮﻓﹸﻪ ،ﻓﺮﻣﻴ ﻓﺮﻣﻴ ﺖ :ﻫﺬﺍ ﺳﻬ ﻢ ﻣﺒﺎﺭﻙ ،ﻓﺠﻌﻠﺘﻪ ﰲ ﻛِﻨﺎﻧﱴ ،ﻓﻜﺎﻥ ﻋﻨﺪ ﺳﻌﺪ ﺣﱴ ﻣﺎﺕ ،ﱠﰒ ﻛﺎﻥ ﻋﻨﺪ ﻓﻘﻠ ﺑﻨﻴﻪ. ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰉ ﺣﺎﺯﻡ ،ﺃﻧﻪ ﺳﺌ ﹶﻞ ﻋﻦ ﺟﺮﺡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ: ﺴﻞﹸ ﺟ ﺮ ﺴﻜﹸﺐ ﺍﳌﹶﺎﺀَ ،ﻭِﺑﻤﺎ ﺡ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﷲ ﺇﻧﻰ َﻷ ﻋ ِﺮﻑ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﻐ ِ )ﻭﺍ ِ ﺕ ﺠﻦ ،ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃ ﺴﻜﹸﺐ ﺍﳌﹶﺎ َﺀ ﺑِﺎ ِﳌ ﺐ ﻳ ﺴﻠﹸﻪ ،ﻭﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﹶﺎِﻟ ٍ ﺖ ﻓﹶﺎ ِﻃ ﻤﺔﹸ ﺍﺑﻨﺘ ﻪ ﺗ ﻐ ِ ﺩﻭﻭﻯ ،ﻛﹶﺎﻧ ﺼ ﹶﻘﺘﻬﺎ ﺕ ﻗﻄﻌﺔ ِﻣ ﻦ ﺣﺼﲑٍ ،ﹶﻓﹶﺄ ﺣ ﺮﹲﻗﺘﻬﺎ ﹶﻓﹶﺄﹾﻟ ﻓﹶﺎ ِﻃ ﻤﺔﹸ ﺃ ﱠﻥ ﺍﳌﹶﺎ َﺀ ﹶﻻ ﻳﺰِﻳ ﺪ ﺍﻟ ﺪ ﻡ ﺇﻻ ﹶﻛﹾﺜ ﺮﺓﹰ ،ﹶﺃ ﺧ ﹶﺬ ﺴ ﻓﹶﺎ ﺳﺘ ﻤ ﻚ ﺍﻟﺪ ﻡ().(١ ﺴﻠﹸﺖ ﺍﻟﺪ ﻡ ﻋﻨﻪ، ﺠ ﻌ ﹶﻞ ﻳ ﺴﺮﺕ ﺭﺑﺎﻋِﻴﺘﻪ ،ﻭ ﺷﺞ ﰲ ﺭﹾﺃ ِﺳﻪِ ،ﹶﻓ ﻭﰱ )ﺍﻟﺼﺤﻴﺢ( :ﺃﻧﻪ ﹸﻛ ِ ﺴﺮﻭﺍ ﺭﺑﺎ ِﻋﻴﺘﻪ ،ﻭﻫ ﻮ ﻳ ﺪﻋﻮﻫﻢ( ﻓﺄﻧﺰﻝ ﻒ ﻳ ﹾﻔِﻠﺢ ﹶﻗ ﻮ ﻡ ﺷﺠﻮﺍ ﻭ ﺟ ﻪ ﻧﺒﻴﻬﻢ ،ﻭ ﹶﻛ ﻭﻳﻘﹸﻮﻝ ) :ﹶﻛﻴ )(٢ ﻥ﴾ ﺏ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﻭ ﻳ ﻌ ﱢﺬﺑﻬ ﻢ ﻓﹶﺈﻧ ﻬ ﻢ ﻇﹶﺎِﻟﻤﻮ ﹶ ﻚ ِﻣ ﻦ ﺍ َﻷ ﻣ ِﺮ ﺷ ﻰ ٌﺀ ﹶﺃ ﻭ ﻳﺘﻮ ﺲ ﹶﻟ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ﴿ :ﹶﻟﻴ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٢٨ : ﻚ ِﻣﻤﺎ ﺲ ﺑ ﻦ ﺍﻟﻨﻀﺮ .ﻭﻗﺎﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﺃ ﻋﺘ ِﺬﺭ ﺇﹶﻟﻴ ﻭﻟـﻤﺎ ﺍﺰﻡ ﺍﻟﻨﺎﺱ ،ﱂ ﻳﻨﻬ ِﺰ ﻡ ﺃﻧ ﲔ ،ﰒ ﺗﻘﺪﻡ، ﺸ ِﺮ ِﻛ ﺻﻨ ﻊ ﻫﺆ ﹶﻻﺀِ ،ﻳﻌﲎ ﺍﳌﹸ ﻚ ِﻣﻤﺎ ﺴِﻠ ِﻤﲔ ،ﻭﹶﺃﺑ ﺮﺃﹸ ﺇﹶﻟﻴ ﺻﻨ ﻊ ﻫﺆ ﹶﻻﺀِ ،ﻳﻌﲎ ﺍ ﹸﳌ ﳉﻨ ِﺔ ﻳﺎ ﺳ ﻌﺪ ،ﺇﻧﻰ ﺲ :ﻭﺍﻫﹰﺎ ِﻟﺮِﻳ ِﺢ ﺍ ﹶ ﹶﻓﹶﻠ ِﻘﻴﻪ ﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻓﻘﺎﻝ :ﺃﻳ ﻦ ﻳﺎ ﺃﺑﺎ ﻋ ﻤﺮ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﻧ ﻑ ﺣﺘﻰ ﻋ ﺮﹶﻓﺘﻪ ﹸﺃ ﺧﺘﻪ ِﺑﺒﻨﺎِﻧﻪِ، ﺃ ِﺟﺪﻩ ﺩﻭ ﹶﻥ ﹸﺃ ﺣﺪٍ ،ﹸﺛﻢ ﻣﻀﻰ ،ﹶﻓﻘﹶﺎﺗ ﹶﻞ ﺍﻟ ﹶﻘ ﻮ ﻡ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﹶﻓﻤﺎ ﻋﺮ )(٣ ﺴ ﻬ ٍﻢ. ﺴﻴﻒٍ ،ﻭ ﺭ ﻣﻴ ٍﺔ ِﺑ ﺿ ﺮﺑ ٍﺔ ﺑ ﻀ ﻊ ﻭﹶﺛﻤﺎﻧﻮﻥﹶ ،ﻣﺎ ﺑﻴ ﻦ ﹶﻃ ﻌﻨ ٍﺔ ِﺑ ﺮ ﻣﺢٍ ،ﻭ ﻭِﺑ ِﻪ ِﺑ ﻯ ﻋِﺒﺎ ﺩ ﺍﻟﻠﱠﻪ، ﺲ :ﺃ ﻭﺍﺰﻡ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻭﻝ ﺍﻟﻨﻬﺎ ِﺭ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﺼﺮﺥ ﻓﻴﻬﻢ ﺇﺑﻠﻴ ﺃﺧﺰﺍﻛﻢ ﺍﻟﻠﱠﻪ ،ﻓﺎﺭ ِﺟﻌﻮﺍ ﻣِﻦ ﺍﳍﺰﳝﺔ ،ﻓﺎﺟﺘﻠﺪﻭﺍ. ﺸ ِﺮ ِﻛﲔ ،ﻓﻘﺎﻝ: ﺴِﻠﻤﻮ ﹶﻥ ﻳﺮﻳﺪﻭﻥ ﻗﺘﻠﻪ ،ﻭﻫﻢ ﻳﻈﻨﻮﻧﻪ ﻣِﻦ ﺍ ﹸﳌ ﻭﻧﻈﺮ ﺣﺬﻳﻔﺔ ﺇﱃ ﺃﺑﻴﻪِ ،ﻭﺍ ﹸﳌ ﻯ ِﻋﺒﺎ ﺩ ﺍﻟﻠﱠﻪ؛ ﺃﰉ ،ﹶﻓﹶﻠ ﻢ ﻳ ﹾﻔ ﻬﻤﻮﺍ ﻗﻮﻟﹶﻪ ﺣﺘﻰ ﻗﺘﻠﹸﻮﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳ ﻐ ِﻔﺮ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜﻢ ،ﻓﺄﺭﺍ ﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺃ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٨٧ ،٢٨٦/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٨١/٧ﰲ ﺍﳌﻐﺎﺯﻱ :ﺑﺎﺏ ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ،ﻭﻣﺴﻠﻢ )(١٧٩١ ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣٠٠٥ﻭ ) (٣٠٠٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٤٠٢٧ﻭﺃﲪﺪ ) ٩٩/٣ﻭ ١٧٨ﻭ (٢٠١ﻭ ٢٠٦ﻭ ٢٥٣ﻭ ٢٨٨ﻣﻦ ﺣﺪﻳﺚ ﺍﻧﺲ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧٤/٧ﰲ ﺍﳌﻐﺎﺯﻱ .ﺑﺎﺏ ﻏﺰﻭﺓ ﺃﺣﺪ ،ﻭﻣﺴﻠﻢ ).(١٩٠٣
١٢٨ ﱮ ﻚ ﺣ ﹶﺬﻳ ﹶﻔ ﹶﺔ ﺧﻴﺮﹰﺍ ِﻋﻨ ﺪ ﺍﻟﻨ ﺴِﻠ ِﻤﲔ ،ﻓﺰﺍ ﺩ ﹶﺫِﻟ ﺼ ﺪ ﹾﻗﺖ ﺑﺪﻳﺘﻪ ﻋﻠﹶﻰ ﺍ ﹸﳌ ج ﹶﺃ ﹾﻥ ﻳ ِﺪﻳﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﺗ )(١ ج. ﻭﻗﺎﻝ ﺯﻳ ﺪ ﺑ ﻦ ﺛﺎﺑﺖ :ﺑﻌﺜﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻮﻡ ﺃﹸﺣٍ ﺪ ﺃﻃﻠﹸﺐ ﺳﻌ ﺪ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊِ ،ﻓﻘﺎﻝ ﺠﺪ ﻙ(؟ ﻒ ﺗ ِ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج :ﹶﻛﻴ ﻼﻡ ،ﻭﹸﻗ ﹾﻞ ﻟ ﻪ :ﻳﻘﻮ ﹸﻝ ﹶﻟ ﺴﹶ ﱃ) :ﺇ ﹾﻥ ﺭﹶﺃﻳﺘﻪ ﻓﺄﻗﺮﺋﻪ ﻣﻨﻰ ﺍﻟ ﻑ ﺑﻴ ﻦ ﺍﻟ ﹶﻘﺘﻠﹶﻰ ،ﻓﺄﺗﻴﺘﻪ ،ﻭﻫﻮ ﺑﺂ ِﺧ ِﺮ ﺭﻣﻖ ،ﻭﻓﻴﻪ ﺳﺒﻌﻮ ﹶﻥ ﺿﺮﺑﺔﹰ ،ﻣﺎ ﺑﲔ ﺖ ﺃﻃﻮ ﻗﺎ ﹶﻝ :ﻓﺠﻌﻠ ﻃﻌﻨ ٍﺔ ﺑﺮﻣﺢ ،ﻭﺿﺮﺑ ٍﺔ ﺑﺴﻴﻒ ،ﻭﺭﻣﻴ ٍﺔ ﺑﺴﻬﻢ ،ﻓﻘﻠﺖ :ﻳﺎ ﺳﻌﺪ؛ ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﺮﺃ ﺠ ﺪﻙ؟ ﻓﻘﺎﻝ :ﻭﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺴﻼﻡ، ﻚ ﺍﻟﺴﻼﻡ ،ﻭﻳﻘﻮﻝ ﻟﻚ :ﺃﺧﱪﱏ ﻛﻴﻒ ﺗ ِ ﻋﻠﻴ ﻗﻞ ﻟﻪ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﹶﺃ ِﺟﺪ ﺭﻳ ﺢ ﺍﳉﻨﺔ ،ﻭﻗﻞ ﻟﻘﻮﻣﻰ ﺍﻷﻧﺼﺎﺭ :ﻻ ﻋ ﹾﺬ ﺭ ﻟﻜﻢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺇﻥ )(٢ ﺖ ﻧﻔ ﺿ ﺺ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻓﻴﻜﻢ ﻋﻴ ﻦ ﺗ ﹾﻄ ِﺮﻑ ،ﻭﻓﺎ ﺧِﻠ ﺴ ﻪ ﻣﻦ ﻭﻗﺘﻪ. ﺤﻂﹸ ﰲ ﺩ ِﻣﻪِ ،ﻓﻘﺎﻝ :ﻳﺎ ﺸ ﻭﻣ ﺮ ﺭﺟﻞ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺑﺮﺟﻞ ﻣِﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﻫﻮ ﻳﺘ ﻯ :ﺇﻥ ﻛﺎﻥ ﳏﻤﺪ ﻗﺪ ﻗﹸﺘﻞﹶ ،ﻓﻘﺪ ﺑﻠﱠﻎ، ﺕ ﺃﻥ ﳏﻤﺪﹰﺍ ﻗﺪ ﻗﹸﺘﻞ؟ ﻓﻘﺎﻝ ﺍﻷﻧﺼﺎ ِﺭ ﻓﻼﻥﹸ؛ ﺃﺷﻌﺮ ﺖ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻪ ﺍﻟﺮ ﺳ ﹸﻞ﴾ ]ﺁﻝ ﺤ ﻤ ﺪ ﺇ ﱠﻻ ﺭﺳﻮ ﹲﻝ ﹶﻗ ﺪ ﺧﹶﻠ ﻓﻘﺎِﺗﻠﹸﻮﺍ ﻋ ﻦ ﺩِﻳﻨﻜﻢ ،ﻓﱰﻝ ﴿ :ﻭﻣﺎ ﻣ ﻋﻤﺮﺍﻥ (٣)[١٤٤ :ﺍﻵﻳﺔ. ﺸ ﺮ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﳌﻨﺬﺭ ﺖ ﰲ ﺍﻟﻨﻮ ِﻡ ﹶﻗﺒ ﹶﻞ ﹸﺃﺣﺪ ،ﻣﺒ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﺍﻡ :ﺭﺃﻳ ﻒ ﺴ ﺮﺡ ﻓﻴﻬﺎ ﹶﻛﻴ ﺖ :ﻭﺃﻳﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ :ﰲ ﺍﳉﻨﺔ ﻧ ﻳﻘﻮﻝ ﱃ :ﺃﻧﺖ ﻗﺎ ِﺩ ﻡ ﻋﻠﻴﻨﺎ ﰲ ﺃﻳﺎﻡ ،ﻓﻘﻠ ﻚ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻧﺸﺎﺀ ،ﻗﻠﺖ ﻟﻪ :ﺃﱂ ﺗﻘﺘ ﹾﻞ ﻳﻮ ﻡ ﺑﺪﺭٍ؟ ﻗﺎﻝ :ﺑﻠﻰ ،ﰒ ﹸﺃ ﺣِﻴﻴﺖ ،ﻓﺬﻛﺮ ﹶﺫِﻟ ﺸﻬﺎ ﺩﺓﹸ ﻳﺎ ﺃﺑﺎ ﺟﺎﺑِﺮ(. ﻓﻘﺎﻝ ) :ﻫ ِﺬ ِﻩ ﺍﻟ ﺸ ِﻬ ﺪ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻳﻮ ﻡ ﺑﺪﺭ):ﹶﻟ ﹶﻘ ﺪ ﻭﻗﺎﻝ ﺧﻴﺜﻤﺔ ﺃﺑﻮ ﺳﻌﺪ ،ﻭﻛﺎﻥ ﺍﺑﻨﻪ ﺍﺳﺘ ﺝ ﳋﺮﻭﺝِ ،ﻓﺨﺮ ﺼﺎﹰ ،ﺣﱴ ﺳﺎ ﻫ ﻤﺖ ﺍﺑﲎ ﰲ ﺍ ﹸ ﷲ ﻋﻠﻴﻬﺎ ﺣﺮِﻳ ﺖ ﻭﺍ ِ ﹶﺃ ﺧ ﹶﻄًﹶﺄﺗﻨِﻰ ﻭ ﹾﻗ ﻌﺔﹸ ﺑ ﺪﺭٍ ،ﻭ ﹸﻛﻨ ﺴ ﺮﺡ ﰲ ﺴ ِﻦ ﺻﻮﺭ ٍﺓ ﻳ ﺖ ﺍﻟﺒﺎ ِﺭ ﺣ ﹶﺔ ﺍﺑﲎ ﰲ ﺍﻟﻨﻮﻡ ﰲ ﹶﺃ ﺣ ﺸﻬﺎ ﺩﺓﹶ ،ﻭﻗﺪ ﺭﺃﻳ ﻕ ﺍﻟ ﺳﻬﻤﻪ ،ﹶﻓﺮِ ﺯ ﺛِﻤﺎ ِﺭ ﺍ ﹶ ﳉﻨﺔِ ،ﹶﻓ ﹶﻘ ﺪ ﻭ ﺟ ﺪﺕ ﻣﺎ ﻭ ﻋ ﺪﻧِﻰ ﺭﺑﻰ ﺤ ﻖ ِﺑﻨﺎ ﺗﺮﺍِﻓ ﹾﻘﻨﺎ ﰲ ﺍ ﹶ ﳉﻨ ِﺔ ﻭﹶﺃﻧﻬﺎ ِﺭﻫﺎ ،ﻭﻳﻘﻮ ﹸﻝ :ﺍﹾﻟ ﺕ ِﺳﻨﻰ، ﳉﻨﺔِ ،ﻭﻗﹶﺪ ﹶﻛِﺒ ﺮ ﺸﺘﺎﻗﹰﺎ ﺇﱃ ﻣﺮﺍﹶﻓ ﹶﻘِﺘ ِﻪ ﰲ ﺍ ﹶ ﺖ ﻣ ﺤ ﺻﺒ ﷲ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﺃ ﺣﻘﺎﹰ ،ﻭﻗﺪ ﻭﺍ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ).(٩٥ ،٩٤/٢ ) (٣ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻛﺜﲑ ) (٤٠٩/١ﻋﻦ ﺍﺑﻦ ﺃﰊ ﳒﻴﺢ ﻋﻦ ﺃﺑﻴﻪ.
١٢٩ ﺸﻬﺎﺩﺓ ،ﻭﻣﺮﺍﻓﻘﺔ ﻉ ﺍﻟﻠﱠﻪ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻥ ﻳ ﺮ ﺯﻗﹶﲎ ﺍﻟ ﻕ ﻋ ﹾﻈﻤِﻰ ،ﻭﺃﺣﺒﺒﺖِ ﻟﻘﹶﺎ َﺀ ﺭﺑﻰ ،ﹶﻓﺎ ﺩ ﻭ ﺭ ﺳ ﻌ ٍﺪ ﰲ ﺍﳉﻨﺔِ ،ﹶﻓ ﺪﻋﺎ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ﹶﺬِﻟﻚ ،ﹶﻓﻘﹸِﺘ ﹶﻞ ِﺑﺄﹸﺣٍ ﺪ ﺷﻬِﻴﺪﹰﺍ(. ﻚ ﹶﺃ ﹾﻥ ﺃﻟﹾﻘﻰ ﺍﻟ ﻌ ﺪﻭ ﺴﻢ ﻋﹶﻠﻴ ﺶ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃﹸ ﹾﻗ ِ ﺤ ٍ ﻭﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺟ ﹶﻏ ﺪﺍﹰ ،ﹶﻓﻴ ﹾﻘﺘﻠﹸﻮﻧِﻰ ،ﹸﺛﻢ ﻳﺒﻘﹸﺮﻭﺍ ﺑ ﹾﻄﻨِﻰ ،ﻭﻳﺠﺪﻋﻮﺍ ﹶﺃﻧﻔِﻰ ،ﻭﺃﹸﺫﹸﻧِﻰ ،ﹸﺛﻢ ﺗ ﺴﹶﺄﹸﻟﻨِﻰ :ﻓﻴ ﻢ ﺫِﻟﻚ ،ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ )(١ ﻚ. ﻓﻴ ﲔ ﺷﺒﺎﺏ ،ﻳ ﻐﺰﻭ ﹶﻥ ﺝ ﺷﺪِﻳ ﺪ ﺍﻟ ﻌ ﺮﺝِ ،ﻭﻛﺎ ﹶﻥ ﻟﻪ ﺃﺭﺑ ﻌﺔﹸ ﺑﻨ ﺡ ﹶﺃ ﻋ ﺮ ﳉﻤﻮ ِ ﻭﻛﹶﺎ ﹶﻥ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍ ﹶ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﹶﺍ ﹶﻏﺰﺍ ،ﻓﹶﻠﻤﺎ ﺗ ﻮ ﺟ ﻪ ﺇﱃ ﹸﺃ ﺣﺪٍ ،ﺃﺭﺍ ﺩ ﺃﻥ ﻳﺘﻮ ﺟ ﻪ ﻣ ﻌﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ ﺑﻨﻮ ﻩ :ﺇ ﱠﻥ ﳉﻬﺎﺩ ،ﻓﺄﺗﻰ ﻚﺍِ ﺿ ﻊ ﺍﻟﻠﱠﻪ ﻋﻨ ﺕ ﻭﳓ ﻦ ﻧ ﹾﻜﻔِﻴﻚ ،ﻭﻗﺪ ﻭ ﺍﻟﻠﱠﻪ ﻗﺪ ﺟﻌ ﹶﻞ ﻟﻚ ﺭﺧﺼﺔﹰ ،ﻓﻠﻮ ﹶﻗ ﻌ ﺪ ﳉﻤﻮ ِ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍ ﹶ ﺝ ﺡ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﹶﻥ ﺑِﻨ ﻰ ﻫﺆﻻﺀ ﳝﻨﻌﻮﱏ ﺃﻥ ﺃ ﺧﺮ ﳉﻨﺔِ ،ﹶﻓﻘﹶﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﷲ ﺇﱏ َﻷ ﺭﺟﻮ ﺃﻥ ﹸﺃ ﺳﺘﺸﻬ ﺪ ﻓﺄﻃﹶﺄ ﺑ ﻌ ﺮ ﺟﺘِﻰ ﻫ ِﺬ ِﻩ ﰲ ﺍ ﹶ ﻣ ﻌﻚ ،ﻭﻭﺍ ِ ﳉﻬﺎ ﺩ( ﻭﻗﹶﺎ ﹶﻝ ِﻟﺒﻨِﻴ ِﻪ) :ﻭﻣﺎ ﻋﹶﻠﻴﻜﹸﻢ ﹶﺃ ﹾﻥ ﺗ ﺪﻋﻮﻩ ،ﹶﻟ ﻌﻞﱠ ﻚﺍِ ﺿ ﻊ ﺍﻟﻠﱠﻪ ﻋﻨ ج) :ﺃﻣﺎ ﹶﺃﻧﺖ ،ﹶﻓ ﹶﻘ ﺪ ﻭ ﺍﻟﱠﻠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﹶﺃ ﹾﻥ ﻳ ﺮﺯﹶﻗﻪ ﺍﻟ ﺝ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓﻘﹸِﺘ ﹶﻞ ﻳ ﻮ ﻡ ﺃﹸﺣٍ ﺪ ﺷﻬﻴﺪﹰﺍ. ﺸﻬﺎ ﺩ ﹶﺓ() ،(٢ﻓﺨﺮ ﺲ ﺑ ﻦ ﺍﻟﻨﻀ ِﺮ ﺇﱃ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﳋﻄﺎﺏ ،ﻭﻃﻠﺤ ﹶﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﰲ ﺭِﺟﺎ ٍﻝ ﻣﻦ ﻭﺍﻧﺘﻬﻰ ﺃﻧ ﺠِﻠﺴﻜﻢ؟ ﹶﻓ ﹶﻘﺎﻟﹸﻮﺍ :ﻗﹸِﺘ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻗﺪ ﺃﻟ ﹶﻘﻮﺍ ﺑﺄﻳﺪﻳﻬِﻢ ،ﻓﻘﺎﻝ :ﻣﺎ ﻳ ﳊﻴﺎ ِﺓ ﺑ ﻌ ﺪﻩ؟ ﹶﻓﻘﹸﻮﻣﻮﺍ ﹶﻓﻤﻮﺗﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻣﺎ ﺕ ﻋﹶﻠﻴ ِﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج، ﺼﻨﻌﻮ ﹶﻥ ﺑِﺎ ﹶ ج ،ﻓﻘﺎﻝ :ﻓﻤﺎ ﺗ )(٣ ﱠﰒ ﺍﺳﺘﻘﺒ ﹶﻞ ﺍﻟ ﹶﻘ ﻮﻡ ،ﻓﻘﺎﺗ ﹶﻞ ﺣﺘﻰ ﻗﹸِﺘ ﹶﻞ. ﺕ ﺇ ﹾﻥ ﳒﺎ ﻒ ﻋ ﺪﻭ ﺍﻟﻠﱠﻪ ،ﻭﻫﻮ ﻣ ﹶﻘﻨ ﻊ ﰲ ﺍﳊﺪﻳﺪ ،ﻳﻘﻮﻝ :ﻻ ﳒﻮ ﻭﺃﻗﺒﻞ ﹸﺃﰉ ﺑ ﻦ ﺧﹶﻠ ٍ ﳏﻤﺪ ،ﻭﻛﺎﻥ ﺼ ﻌﺐ، ﺼ ﻌﺐ ﺑ ﻦ ﻋ ﻤﻴﺮٍ ،ﹶﻓﻘﹸِﺘ ﹶﻞ ﻣ ﻒ ﲟﻜﺔ ﺃﻥ ﻳﻘﺘﻞ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺎﺳﺘﻘﺒﻠ ﻪ ﻣ ﺣﹶﻠ ﻀﺔِ ،ﻓﻄﻌﻨﻪ ﺼ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺗ ﺮﻗﹸ ﻮ ﹶﺓ ﹸﺃﰉ ﺑ ِﻦ ﺧﻠﹶﻒ ِﻣ ﻦ ﹸﻓﺮﺟ ٍﺔ ﺑﻴ ﻦ ﺳﺎِﺑ ﻐ ِﺔ ﺍﻟ ﺪﺭﻉ ﻭﺍﻟﺒﻴ ﻭﺃﺑ ) (١ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ) (٢٠٠ ،١٩٩/٣ﻣﻦ ﻃﺮﻳﻖ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٩١ ،٩٠/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺃﺷﻴﺎﺥ ﻣﻦ ﺑﲏ ﺳﻠﻤﺔ ..ﻭﻫﺬﺍ ﺳﻨﺪ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﺷﻴﺎﺥ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻬﻮ ﻣﺴﻨﺪ ،ﻭﺇﻻ ﻓﻬﻮ ﻣﺮﺳﻞ. ) (٣ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٨٣/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺭﺍﻓﻊ ﺃﺧﻮ ﺑﲏ ﻋﺪﻱ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ..ﻭﻗﺪ ﺗﻘﺪﻡ.
١٣٠ ﺤﺮﺑِﺘﻪِ ،ﻓﻮﹶﻗ ﻊ ﻋ ﻦ ﹶﻓ ﺮ ِﺳﻪِ ،ﻓﺎﺣﺘﻤﻠﻪ ﺃﺻﺤﺎﺑﻪ ،ﻭﻫﻮ ﳜﹸﻮﺭ ﺧﻮﺍ ﺭ ﺍﻟﺜﱠﻮﺭِ ،ﻓﻘﺎﻟﹸﻮﺍ :ﻣﺎ ﺃﺟﺰ ﻋﻚ؟ ِﺑ ﺇﳕﹶﺎ ﻫﻮ ﺧ ﺪﺵ ،ﻓﺬﹶﻛﺮ ﳍﻢ ﻗﻮﻝ ﺍﻟﻨﱮ ج) :ﺑﻞ ﺃﻧﺎ ﺃﻗﺘﻠﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ( ﻓﻤﺎﺕ )(١ ﺑﺮﺍﺑﻎ. ﻯ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﺇﺫﺍ ﻧﺎ ﺭ ﺗﺄﺟ ﺞ ﱃ، ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ) :ﺇﱏ ﻷﺳ ﲑ ﺑﺒﻄ ِﻦ ﺭﺍﺑﻎ ﺑﻌﺪ ﻫﻮ ﺴﻠﹶﺔ ﳚﺘﺬﺑﻬﺎ ﻳﺼﻴ ﺢ :ﺍﻟﻌﻄﺶ ،ﻭﺇﺫﺍ ﺭﺟ ﹲﻞ ﻳﻘﻮﻝ :ﻻ ﻓﻴﻤﻤﺘﻬﺎ ،ﻭﺇﺫﺍ ﺭﺟﻞ ﳜﺮﺝ ﻣﻨﻬﺎ ﰲ ِﺳ ﹾﻠ ِ )(٢ ﺴ ِﻘﻪِ ،ﻫﺬﺍ ﻗﺘﻴ ﹸﻞ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻫﺬﺍ ﹸﺃﰉ ﺑ ﻦ ﺧﻠﻒ(. ﺗ ﺕ ﺇﱃ ﻼ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻳﻘﻮ ﹸﻝ :ﺷ ِﻬ ﺪﺕ ﹸﺃﺣﺪﺍﹰ ،ﻓﻨﻈﺮ ﺖ ﺭﺟ ﹰ ﻭﻗﺎﻝ ﻧﺎﻓ ﻊ ﺑﻦ ﺟﺒﲑ :ﲰﻌ ﺖ ﻑ ﻋﻨﻪ ،ﻭﻟﻘﺪ ﺭﺃﻳ ﻚ ﻳﺼﺮ ﺍﻟﻨﺒﻞ ﻳﺄﺗﻰ ﻣﻦ ﹸﻛﻞﱢ ﻧﺎﺣﻴﺔٍ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج ﻭ ﺳ ﹶﻄﻬﺎ ،ﹸﻛﻞﱡ ﹶﺫِﻟ ﺕ ﺇﻥ ﻧﺠﺎ ،ﻭﺭﺳﻮ ﹸﻝ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻯ ﻳﻘﻮﻝ ﻳﻮﻣﺌﺬ :ﺩﻟﱡﻮﱏ ﻋﻠﻰ ﳏﻤﺪ ،ﻻ ﳒﻮ ﷲ ﻣﺎ ﺭﺃﻳﺘﻪ، ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺟﻨﺒﻪ ﻣﺎ ﻣﻌﻪ ﺃﺣﺪ ،ﰒ ﺟﺎﻭﺯﻩ ،ﻓﻌﺎﺗﺒﻪ ﰲ ﺫﻟﻚ ﺻﻔﻮﺍﻥ ،ﻓﻘﺎﻝ :ﻭﺍ ِ ﻉ ،ﻓﺨﺮﺟﻨﺎ ﺃﺭﺑﻌﺔﹰ ،ﻓﺘﻌﺎﻫﺪﻧﺎ ،ﻭﺗﻌﺎﻗﺪﻧﺎ ﻋﻠﻰ ﻗﺘﻠﻪ ،ﻓﻠﻢ ﳔﻠﹸﺺ ﺇﱃ ﹶﺃ ﺣِﻠﻒ ﺑﺎﷲِ ،ﺇﻧﻪ ِﻣﻨﺎ ﳑﻨﻮ ﺫﻟﻚ. ﺡ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺃﻧﻘﺎﻩ ،ﻗﺎﻝ ﻟﻪ: ﻯ ﺟﺮ ﳋﺪﺭ ﺺ ﻣﺎﻟﻚ ﺃﺑﻮ ﺃﰉ ﺳﻌِﻴ ٍﺪ ﺍ ﹸ ﻭﳌﺎ ﻣ ﷲ ﻻ ﹶﺃ ﻣﺠ ﻪ ﺃﺑﺪﺍﹰ ،ﰒ ﺃﺩﺑﺮ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج ) :ﻣ ﻦ ﹶﺃﺭﺍ ﺩ ﹶﺃ ﹾﻥ ﻳﻨﻈﹸ ﺮ ﺇﱃ ﺭﺟٍ ﻞ ) ﻣﺠ ﻪ( ﻗﺎﻝ :ﻭﺍ ِ )(٣ ﳉﻨﺔِ ،ﹶﻓ ﹾﻠﻴﻨ ﹸﻈ ﺮ ﺇﻟﹶﻰ ﻫﺬﹶﺍ(. ﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍ ﹶ ﻗﺎ ﹶﻝ ﺍﻟﺰﻫﺮﻯ ،ﻭﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ،ﻭﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺣﺒﺎﻥ ﻭﻏﲑﻫﻢ :ﻛﺎﻥ ﻳﻮ ﻡ ﺃﺣﺪ ﻳﻮ ﻡ ﺑﻼﺀ ﻭﺗﻤﺤِﻴﺺ ،ﺍﺧﺘﱪ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺑﻪ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﻇﻬﺮ ﺑﻪ ﺍﳌﻨﺎﻓﻘﲔ ﳑﻦ ﻛﺎﻥ ﻳ ﹾﻈ ِﻬﺮ ﻒ ﺑﺎﻟﻜﹸﻔﺮ ،ﻓﹶﺄ ﹾﻛ ﺮ ﻡ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﻣﻦ ﺃﺭﺍﺩ ﻛﺮﺍﻣﺘﻪ ﺑﺎﻟﺸﻬﺎﺩ ِﺓ ﻣﻦ ﺍﻹﺳﻼﻡ ﺑﻠﺴﺎِﻧﻪِ ،ﻭﻫﻮ ﻣﺴﺘﺨ ٍ ﺃﻫﻞ ﻭﻻﻳﺘﻪ ،ﻓﻜﺎﻥ ﳑﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﰲ ﻳﻮﻡ ﹸﺃﺣﺪ ﺳﺘﻮﻥ ﺁﻳﺔ ﻣِﻦ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺃﻭﳍﺎ: ﲔ ﻣﻘﹶﺎ ِﻋ ﺪ ِﻟ ﹾﻠ ِﻘﺘﺎ ِﻝ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٢١ :ﺇﱃ ﺁﺧﺮ ﺉ ﺍﳌﹸ ﺆ ِﻣِﻨ ﻚ ﺗﺒﻮ ﺕ ِﻣ ﻦ ﹶﺃ ﻫِﻠ ﴿ﻭﺇ ﹾﺫ ﹶﻏ ﺪ ﻭ ﺍﻟﻘﺼﺔ. ) (١ﺗﻘﺪﻡ ﲣﺮﳚﻪ. ) (٢ﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ) (٤١٦/١ﻋﻦ ﺍﻟﻮﺍﻗﺪﻱ ﻭﻫﻮ ﺿﻌﻴﻒ ﺟﺪﺍ. ) (٣ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ ) (٧٦٣٧ﻭﻧﺴﺒﻪ ﺇﱃ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺍﺑﻦ ﻭﻫﺐ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺣﺪﺛﻪ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﻣﺎﻟﻜﺎ ..ﻭﻫﻮ ﻣﻨﻘﻄﻊ.
١٣١ ﻓﺼﻞ ﻓﻴﻤﺎ اﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ هﺬﻩ اﻟﻐﺰوة ﻣﻦ اﻷﺣﻜﺎم واﻟﻔِﻘﻪ
ﻉ ﰲ ﺃ ﺳﺒﺎِﺑﻪِ، ﺲ ْﻷ ﻣﺘﻪ ﻭ ﺷ ﺮ ﻣﻨﻬﺎ :ﺃﻥ ﺍﳉﻬﺎ ﺩ ﻳﻠﺰ ﻡ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻪ ،ﺣﱴ ﺇﻥ ﻣ ﻦ ﹶﻟِﺒ ﺐ ﻟِﻠﺨﺮﻭﺝ ،ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳ ﺮ ِﺟ ﻊ ﻋﻦ ﺍﳋﺮﻭﺝ ﺣﱴ ﻳﻘﺎِﺗ ﹶﻞ ﻋﺪﻭﻩ. ﻭﺗﹶﺄ ﻫ ﺝ ﺇﻟﻴﻪ ،ﺑﻞ ﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﹶﻃ ﺮﹶﻗﻬ ﻢ ﻋﺪﻭﻫﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ﺍﳋﺮﻭ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﻳ ِ ﳚﻮ ﺯ ﳍﻢ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺩِﻳﺎﺭﻫﻢ ،ﻭﻳﻘﺎﺗﻠﻮﻫﻢ ﻓﻴﻬﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺫﻟﻚ ﺃﻧﺼ ﺮ ﳍﻢ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ،ﻛﻤﺎ ﺃﺷﺎﺭ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﻬﻢ ﻳﻮ ﻡ ﹸﺃﺣﺪ. ﻑ ﺫﻟﻚ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺳﻠﹸﻮ ِﻙ ﺍﻹﻣﺎﻡ ﺑﺎﻟﻌﺴﻜ ِﺮ ﰲ ﺑﻌﺾ ﺃﻣﻼﻙ ﺭﻋﻴﺘﻪ ﺇﺫﺍ ﺻﺎﺩ ﻚ. ﺽ ﺍﳌﺎﻟ ﻃﺮﻳﻘﹶﻪ ،ﻭﺇﻥ ﱂ ﻳﺮ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﻳﺄﺫ ﹸﻥ ﻟِﻤﻦ ﻻ ﻳﻄﻴﻖ ﺍﻟ ِﻘﺘﺎ ﹶﻝ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻏ ِﲑ ﺍﻟﺒﺎﻟﻐﲔ ،ﺑﻞ ﻳﺮﺩﻫﻢ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ،ﻛﻤﺎ ﺭﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﺑ ﻦ ﻋﻤﺮ ﻭﻣﻦ ﻣﻌﻪ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻟﻐﺰ ِﻭ ﺑﺎﻟﻨﺴﺎﺀ ،ﻭﺍﻻﺳﺘﻌﺎﻧ ﹸﺔ ِﺑ ِﻬ ﻦ ﰲ ﺍﳉﻬﺎﺩ. ﺲ ﺑ ﻦ ﺍﻟﻨﻀﺮ ﻭﻏﲑﻩ. ﺲ ﺃﻧ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻻﻧﻐﻤﺎﺱ ﰲ ﺍﻟﻌﺪﻭ ،ﻛﻤﺎ ﺍﻧﻐﻤ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎ ﻡ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺟِﺮﺍﺣﺔ ﺻﻠﱠﻰ ﻢ ﻗﺎﻋﺪﺍﹰ ،ﻭﺻﻠﱡﻮﺍ ﻭﺭﺍﺀﻩ ﻗﻌﻮﺩﺍﹰ ،ﻛﻤﺎ )(١ ﹶﻓ ﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻫ ِﺬ ِﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﺍﺳﺘﻤﺮﺕ ﻋﻠﻰ ﺫﻟﻚ ﺳـﻨﺘﻪ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺩﻋﺎ ِﺀ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻘﺘ ﹶﻞ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﻭﲤﻨﻴﻪ ﺫﻟﻚ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﲤﲎ ﻼ ﻋﻈﻴﻤﹰﺎ ﻛﻔﺮﻩ، ﺍﳌﻮﺕ ﻋﻨﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﺤﺶ :ﺍﻟﱠﻠﻬﻢ ﻟﻘﱢﲎ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺭﺟ ﹰ ﺷﺪﻳﺪﹰﺍ ﺣﺮﺩﻩ ،ﻓﺄﻗﺎﺗﻠﻪ ،ﻓﻴﻘﺘﻠﲎ ﻓﻴﻚ .،ﻭﻳﺴﻠﺒﲎ ،ﰒ ﳚﺪﻉ ﺃﻧﻔﻰ ﻭﺃﹸﺫﱏ ،ﻓﺈﺫﺍ ﻟﻘﻴﺘﻚ، ﻓﻘﻠ ﺏ. ﺖ :ﻳﺎ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﺤﺶ ،ﻓﻴﻢ ﺟ ِﺪ ﻋﺖ؟ ﻗﻠﺖ :ﻓﻴﻚ ﻳﺎ ﺭ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﺴِﻠ ﻢ ﺇﺫﺍ ﻗﺘﻞ ﻧﻔﺴﻪ ،ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻟﻘﻮﻟﻪ ج ﰲ ﹸﻗ ﺰﻣﺎ ﹶﻥ ﺍﻟﺬﻯ ﺃﺑﻠﻰ ﺤ ﺮ ﻧﻔﺴﻪ ،ﻓﻘﺎﻝ ج) :ﻫ ﻮ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﻳﻮ ﻡ ﺃﹸﺣٍ ﺪ ﺑﻼ ًﺀ ﺷﺪﻳﺪﺍﹰ ،ﻓﻠﻤﺎ ﺍﺷﺘﺪﺕ ِﺑ ِﻪ ﺍﳉِﺮﺍﺡ ،ﻧ )(٢ ﺍﻟﻨﺎ ِﺭ(. ) (١ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ،ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﻗﻴﺲ ﺑﻦ ﻗﻬﺪ ،ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﲪﺪ ﻭﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ،ﻭﺇﺳﺤﺎﻕ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﺇﺣﺪﻯ ﺭﻭﺍﻳﺘﻴﻪ :ﻻ ﺗﺼﺢ ﺻﻼﺓ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺧﻠﻒ ﺍﻟﻘﺎﻋﺪ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٨٨/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ.
١٣٢ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺴـﻨ ﹶﺔ ﰲ ﺍﻟﺸﻬﻴ ِﺪ ﺃﻧﻪ ﻻ ﻳ ﻐﺴﻞ ،ﻭﻻ ﻳﺼﻠﱠﻰ ﻋﻠﻴﻪ (١)،ﻭﻻ ﻳ ﹶﻜﻔﱠﻦ ﰲ ﻏﲑ ﺴﹶﻠﺒﻬﺎ ،ﻓﻴﻜﻔﱠ ﻦ ﰲ ﻏﲑﻫﺎ. ﺛﻴﺎﺑﻪ ،ﺑﻞ ﻳﺪﻓﹶﻦ ﻓﻴﻬﺎ ﺑﺪﻣﻪ ﻭﻛﹸﻠﻮﻣﻪ ،ﺇﻻ ﺃﻥ ﻳ )(٢ ﺖ ﺍﳌﻼﺋﻜ ﹸﺔ ﺣﻨﻈﻠ ﹶﺔ ﺑﻦ ﺃﰉ ﻋﺎﻣﺮ. ﺴﹶﻠ ِ ﺴ ﹶﻞ ﻛﻤﺎ ﻏ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺟﻨﺒﺎﹰ ،ﻏﹸ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺴـﻨﺔ ﰲ ﺍﻟﺸﻬﺪﺍﺀ ﺃﻥ ﻳﺪﻓﻨﻮﺍ ﰲ ﻣﺼﺎﺭِﻋﻬﻢ ،ﻭﻻ ﻳﻨﻘﻠﻮﺍ ﺇﱃ ﻣﻜﺎﻥ ﺁﺧﺮ ،ﻓﺈﻥ ﻗﻮﻣﹰﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻧﻘﻠﻮﺍ ﻗﺘﻼﻫﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﻨﺎﺩﻯ ﻣﻨﺎﺩﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻷﻣ ِﺮ ﺑﺮ ﺩ ﺍﻟﻘﺘﻠﻰ ﺇﱃ ﻣﺼﺎﺭﻋﻬﻢ ،ﻗﺎﻝ ﺟﺎﺑﺮ :ﺑﻴﻨﺎ ﺃﻧﺎ ﰲ ﺍﻟﻨﻈﱠﺎ ﺭﺓِ ،ﺇﺫ ﺟﺎﺀﺕ ﻋﻤﱴ ﺑﺄﰉ ﺖ ﻤﺎ ﺍﳌﺪﻳﻨﺔ ،ﻟﻨ ﺪِﻓﻨ ﻬﻤﺎ ﰲ ﻣﻘﺎﺑﺮﻧﺎ ،ﻭﺟﺎﺀ ﺭﺟﻞ ﻭﺧﺎﱃ ﻋﺎ ﺩﹶﻟﺘ ﻬﻤﺎ ﻋﻠﻰ ﻧﺎﺿِﺢ ،ﻓﺪ ﺧﹶﻠ ﻳﻨﺎﺩﻯ :ﺃﻻ ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳ ﹾﺄﻣ ﺮﻛﹸـﻢ ﺃﻥ ﺗ ﺮ ِﺟﻌﻮﺍ ﺑِﺎﻟ ﹶﻘﺘﻠﹶﻰ ،ﹶﻓﺘ ﺪِﻓﻨﻮﻫﺎ ﰲ ﻣﺼﺎ ِﺭ ِﻋﻬﺎ ﺚ ﹸﻗﺘِﻼ ،ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﰲ ﺧﻼﻓ ِﺔ ﺖ .ﻗﺎﻝ :ﻓﺮﺟﻌﻨﺎ ِﺑ ِﻬﻤﺎ ،ﻓﺪﻓﻨﺎﳘﺎ ﰲ ﺍﻟﻘﺘﻠﻰ ﺣﻴ ﹸ ﺣﻴﺚﹸ ﻗﹸِﺘﹶﻠ ﷲ ﻟﻘﺪ ﺃﺛﺎﺭ ﹶﺃﺑﺎ ﻙ ﻋﻤﺎ ﹸﻝ ﻣﻌﺎﻭﻳﺔ ﻣﻌﺎﻭﻳ ﹶﺔ ﺑ ِﻦ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﺇﺫ ﺟﺎﺀﱏ ﺭﺟﻞﹲ ،ﻓﻘﺎﻝ :ﻳﺎ ﺟﺎﺑﺮ؛ ﻭﺍ ِ ﺝ ﻃﺎﺋﻔﺔ ﻣﻨﻪ ،ﻗﺎﻝ :ﻓﺄﺗﻴﺘﻪ ،ﻓﻮﺟﺪﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻯ ﺗﺮﻛﺘﻪ ﱂ ﻳﺘﻐﻴ ﺮ ﻣﻨ ﻪ ﺷﺊ. ﻓﺒﺪﺍ ،ﻓﺨﺮ )(٣ ﻗﺎﻝ :ﻓﻮﺍﺭﻳﺘﻪ ،ﻓﺼﺎﺭﺕ ﺳـﻨﺔ ﰲ ﺍﻟﺸﻬﺪﺍﺀ ﺃﻥ ﻳ ﺪﹶﻓﻨﻮﺍ ﰲ ﻣﺼﺎﺭِﻋﻬﻢ. ﲔ ﺃﻭ ﺍﻟﺜﻼﺛﺔ ﰲ ﺍﻟﻘﱪ ﺍﻟﻮﺍﺣﺪ ،ﻓﺈ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎ ﹶﻥ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺩﻓﻦ ﺍﻟﺮﺟﻠ ِ ﻳ ﺪِﻓﻦ ﺍﻟﺮﺟﻠﲔ ﻭﺍﻟﺜﻼﺛﺔ ﰲ ﺍﻟﻘﱪ ،ﻭﻳﻘﻮﻝ) :ﺃﻳﻬﻢ ﺃ ﹾﻛﹶﺜﺮ ﺃﺧﺬﹰﺍ ﻟِﻠﻘﹸﺮﺁﻥِ ،ﻓﺈﺫﺍ ﺃﺷﺎﺭﻭﺍ ﺇﱃ )(٤ ﺭ ﺟﻞٍ ،ﹶﻗﺪﻣﻪ ﰲ ﺍﻟﻠﺤﺪ(. ﻭﺩﻓﻦ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﻋ ﻤﺮِﻭ ﺑﻦ ﺣﺮﺍﻡ ،ﻭﻋﻤﺮﻭ ﺑ ﻦ ﺍﳉﻤﻮﺡ ﰲ ﻗﱪ ﻭﺍﺣﺪِ ،ﻟﻤﺎ ﻛﺎﻥ )(٥ ﺑﻴﻨ ﻬﻤﺎ ﻣِﻦ ﺍﶈﺒﺔ ﻓﻘﺎﻝ) :ﺍ ﺩِﻓﻨﻮﺍ ﻫ ﹶﺬﻳ ِﻦ ﺍ ﹸﳌﺘﺤﺎﺑﻴ ِﻦ ﰲ ﺍﻟ ﺪﻧﻴﺎ ﰲ ﹶﻗﺒ ٍﺮ ﻭﺍﺣﺪ( ﱠﰒ ﺣِ ﻔ ﺮ ﻋﻨﻬﻤﺎ ﺑﻌﺪ ﺯﻣ ٍﻦ ﻃﻮﻳﻞ ،ﻭﻳ ﺪ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﺍﻡ ﻋﻠﻰ ﺟﺮﺣﻪ ﻛﻤﺎ ) (١ﻓﻴﻪ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﻏﲑ ﻣﺎ ﺣﺪﻳﺚ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﻰ ﻋﻠﻰ ﺷﻬﺪﺍﺀ ﺃﺣﺪ ﻭﻏﲑﻫﻢ ،ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﻟﻨﺴﺎﺋﻲ ) (٦٠/٤ﻭﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺷﺮﺡ ﻣﻌﺎﻧﻴﺎﻵﺛﺎﺭ ) (٢٩١/١ﻭﺍﻟﺒﻴﻬﻘﻲ ).(١٦ ،١٥/٤ ) (٢ﺍﻧﻈﺮ ﻣﺎ ﺗﻘﺪﻡ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ،٣٠٨/٣ﻭ (٣٩٨ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ ،ﻭﺃﺧﺮﺟﻪ ﳐﺘﺼﺮﺍ ﺍﻟﻨﺴﺎﺋﻲ ) ،٧٩/٤ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (١٥١٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣١٦٥ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٨٦/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٥ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٩٨/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﻦ ﻳﺴﺎﺭ ،ﻋﻦ ﺃﺷﻴﺎﺥ ﻣﻦ ﺑﲏ ﺳﻠﻤﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻗﺎﻝ ﻳﻮﻣﺌﺬ ﺣﲔ ﺃﻣﺮ ﺑﺪﻓﻦ ﺍﻟﻘﺘﻠﻰ.
١٣٣ ﺚ ﺍﻟ ﺪﻡ ،ﹶﻓ ﺮﺩﺕ ﺇﱃ ﻣﻜﺎﹶﺎ ،ﻓﺴﻜﻦ ﺖ ﻳﺪﻩ ﻋﻦ ﺟﺮﺣﻪ ،ﻓﺎﻧﺒﻌ ﹶ ﻭﺿﻌﻬﺎ ﺣﲔ ﺟ ِﺮﺡ ،ﻓﹸﺄﻣِﻴ ﹶﻄ ﺍﻟﺪﻡ. ﺖ ﺃﰉ ﰲ ﺣﻔﺮﺗﻪ ﺣﲔ ﺣِ ﻔ ﺮ ﻋﻠﻴﻪ ،ﻛﺄﻧﻪ ﻧﺎﺋﻢ ،ﻭﻣﺎ ﺗﻐﻴﺮ ﻣِﻦ ﺣﺎﻟﻪ ﻭﻗﺎﻝ ﺟﺎﺑﺮ :ﺭﺃﻳ ﺖ ﺃﻛﻔﺎﻧﻪ؟ ﻓﻘﺎﻝ :ﺇﳕﺎ ﺩﻓﻦ ﰲ ﳕﺮﺓ ﺧ ِﻤﺮ ﻭ ﺟﻬﻪ ،ﻭﻋﻠﻰ ﻗﻠﻴ ﹲﻞ ﻭﻻ ﻛﺜﲑ .ﻗﻴﻞ ﻟﻪ :ﺃﻓﺮﺃﻳ )(١ ﳊ ﺮ ﻣﻞﹸ ،ﻓﻮﺟﺪﻧﺎ ﺍﻟﻨ ِﻤ ﺮ ﹶﺓ ﻛﻤﺎ ﻫﻰ ،ﻭﺍﳊﺮﻣ ﹶﻞ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻋﻠﹶﻰ ﻫﻴﹶﺌِﺘﻪِ ،ﻭﺑﲔ ﺫﻟﻚ ﺭﺟﻠﻴﻪ ﺍ ﹶ )(٢ ﺳﺖ ﻭﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ. ﱮ ج ﺃﻥ ﻳﺪﻓﻦ ﺷﻬﺪﺍ ُﺀ ﹸﺃﺣﺪ ﰲ ﺛﻴﺎﻢ ،ﻫﻞ ﻫﻮ ﻋﻠﻰ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺃﻣ ِﺮ ﺍﻟﻨ ﺏ ﻭﺍﻷﻭﻟﻮﻳﺔ ،ﺃﻭ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻮﺟﻮﺏ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﺍﻟﺜﺎﱏ :ﺃﻇﻬﺮﳘﺎ ﻭﻫﻮ ﻭﺟﻪ ﺍﻻﺳﺘﺤﺒﺎ ِ ﻑ ﻋﻦ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻷﻭﻝ :ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ،ﻓﺈﻥ ﻗﻴﻞ: ﺍﳌﻌﺮﻭ ﺏ ﺑﻦ ﺷﻴﺒﺔ ﻭﻏﲑﻩ ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ ،ﺃﻥ ﺻﻔﻴ ﹶﺔ ﺃﺭﺳﻠﺖ ﺇﱃ ﺍﻟﻨﱮ ج ﺛﻮﺑﻴ ِﻦ ﻓﻘﺪ ﺭﻭﻯ ﻳﻌﻘﻮ )(٣ ﻼ ﺁﺧﺮ .ﻗﻴﻞ :ﲪﺰﺓﹸ ،ﻛﺎﻥ ﻟِﻴﻜﻔﱢﻦ ﻓﻴﻬﻤﺎ ﲪﺰﺓ ،ﻓﻜﻔﱠﻨﻪ ﰲ ﺃﺣﺪﳘﺎ ،ﻭﻛﻔﱠﻦ ﰲ ﺍﻵﺧﺮ ﺭﺟ ﹰ ﻚ ﻛﹸ ﱢﻔ ﻦ ﰲ ﺍﻟﻜﻔﺎ ﺭ ﻗﺪ ﺳﻠﺒﻮﻩ ،ﻭﻣﱠﺜﻠﹸﻮﺍ ﺑﻪ ،ﻭﺑ ﹶﻘﺮﻭﺍ ﻋﻦ ﺑﻄﻨِﻪ ،ﻭﺍﺳﺘﺨﺮﺟﻮﺍ ﻛﹶﺒﺪﻩ ،ﹶﻓﻠِﺬِﻟ ﺴ ﹸﻞ ﺍﻟﺸﻬِﻴﺪ ،ﻭﺳـﻨ ﹸﺔ ﹶﻛﻔﹶـ ٍﻦ ﺁﺧﺮ .ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﻀﻌﻒ ﻧﻈ ﲑ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﻳﻐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻭﱃ ﺑﺎﻻﺗﺒﺎﻉ. ﺼﻞﱢ ﻋﻠﻰ ﺷﻬﺪﺍﺀ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺷﻬﻴ ﺪ ﺍﳌﻌﺮﻛﺔ ﻻ ﻳﺼﻠﱠﻰ ﻋﻠﻴﻪ ،ﻷﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳ ﹸﺃﺣﺪ ،ﻭﱂ ﻳﻌﺮﻑ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﱠﻰ ﻋﻠﻰ ﺃﺣﺪ ﳑﻦ ﺍﺳﺘﺸﻬﺪ ﻣﻌﻪ ﰲ ﻣﻐﺎﺯﻳﻪ ،ﻭﻛﺬﻟﻚ ﺧﻠﻔﺎﺅﻩ ﺍﻟﺮﺍ ِﺷﺪﻭﻥ ،ﻭﻧﻮﺍﺑﻬﻢ ﻣِﻦ ﺑﻌﺪﻫﻢ. ﱮج ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻘﺒﺔ ﺑ ِﻦ ﻋﺎﻣﺮ ،ﺃﻥ ﺍﻟﻨ ﺧﺮﺝ ﻳﻮﻣﺎﹰ ،ﻓﺼﻠﱠﻰ ﻋﻠﻰ ﺃﻫﻞ ﺃﹸﺣٍ ﺪ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﳌﻨﱪ).(٤ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺎﺱ) :ﺻﻠﱠﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻗﺘﻠﻰ ﹸﺃﺣﺪ().(٥ ﺏ ﻣﻮﺗﻪ ،ﻛﺎﳌﻮﺩﻉ ﻗﻴﻞ :ﺃﻣﺎ ﺻﻼﺗﻪ ﻋﻠﻴﻬﻢ ،ﻓﻜﺎﻧﺖ ﺑﻌﺪ ﲦﺎ ِﻥ ﺳﻨﲔ ﻣِﻦ ﻗﺘﻠﻬﻢ ﻗﹸ ﺮ ) (١ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ :ﻫﻮ ﻧﺒﺖ ﻭﺭﻗﺔ ﻛﻮﺭﻕ ﺍﳋﻼﻑ ﻭﻧﻮﺭﻩ ﻛﻨﻮﺭ ﺍﻟﻴﺎﲰﲔ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ) .(٥٦٣ ،٥٦٢/٣ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻭﺯﺍﻋﻲ ﻋﻦ ﺍﻟﺰﻫﺮﻱ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٦٥/١ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٥ﺗﻘﺪﻡ ﲣﺮﳚﻪ.
١٣٤ ﳍﻢ ،ﻭﻳﺸِﺒﻪ ﻫﺬﺍ ﺧﺮﻭﺟﻪ ﺇﱃ ﺍﻟﺒﻘﻴﻊ ﻗﺒﻞ ﻣﻮﺗﻪ ،ﻳﺴﺘﻐ ِﻔ ﺮ ﳍﻢ ﻛﺎﳌﻮﺩﻉ ﻟﻸﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ، ﻓﻬﺬﻩ ﻛﺎﻧﺖ ﺗﻮﺩﻳﻌﹰﺎ ﻣﻨﻪ ﳍﻢ ،ﻻ ﺃﺎ ﺳـﻨ ﹸﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ، ﱂ ﻳﺆﺧﺮﻫﺎ ﲦﺎﻥ ﺳﻨﲔ ،ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﻣ ﻦ ﻳﻘﻮﻝ :ﻻ ﻳﺼﻠﱠﻰ ﻋﻠﻰ ﺍﻟﻘﱪ ،ﺃﻭ ﻳﺼﻠﱠﻰ ﻋﻠﻴﻪ ﺇﱃ ﺷﻬﺮ. ﺝ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﻋﺬﺭﻩ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻬﺎﺩ ﳌﺮﺽ ﺃﻭ ﻋﺮﺝ ،ﳚﻮﺯ ﻟﻪ ﺍﳋﺮﻭ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﱂ ﳚﺐ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﺧﺮﺝ ﻋﻤﺮﻭ ﺑﻦ ﺍﳉﻤﻮﺡ ،ﻭﻫﻮ ﺃﻋﺮﺝ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﹶﻗﺘﻠﹸﻮﺍ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﰲ ﺍﳉﻬﺎﺩ ﻳﻈﻨﻮﻧﻪ ﻛﺎﻓﺮﺍﹰ ،ﻓﻌﻠﻰ ﺍﻹﻣﺎﻡ ﻯ ﺍﻟﻴﻤﺎ ﹶﻥ ﺃﺑﺎ ﺣﺬﻳﻔﺔ ،ﻓﺎﻣﺘﻨﻊ ﺣﺬﻳ ﹶﻔﺔﹸ ﺩﻳﺘﻪ ﻣِﻦ ﺑﻴ ِ ﺖ ﺍﳌﺎﻝِ ،ﻷﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﺭﺍﺩ ﺃﻥ ﻳ ِﺪ ﻕ ﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ. ﻣﻦ ﺃﺧﺬ ﺍﻟﺪﻳﺔ ،ﻭﺗﺼ ﺪ ﻓﺼﻞ ﺾ اﻟﺤﻜﻢ واﻟﻐﺎﻳﺎت اﻟﻤﺤﻤﻮدة اﻟﺘﻰ آﺎﻧﺖ ﻓﻲ وﻗﻌﺔ ُأﺣُﺪ ﻓﻲ ذآﺮ ﺑﻌ ِ
ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﱃ ﺃﹸﻣﻬﺎﺗِﻬﺎ ﻭﺃﹸﺻﻮﳍﺎ ﰲ ﺳﻮﺭﺓ )ﺁﻝ ﻋﻤﺮﺍﻥ( ﺣﻴﺚ ﲔ ﻣﻘﹶﺎ ِﻋ ﺪ ِﻟ ﹾﻠ ِﻘﺘﺎ ِﻝ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ: ﺉ ﺍ ﹸﳌ ﺆﻣِﻨ ﻚ ﺗﺒﻮ ﺕ ِﻣ ﻦ ﹶﺃ ﻫِﻠ ﺍﻓﺘﺘﺢ ﺍﻟﻘﺼﺔ ﺑﻘﻮﻟﻪ﴿ :ﻭﺇ ﹾﺫ ﹶﻏ ﺪ ﻭ [١٢١ﺇﱃ ﲤﺎﻡ ﺳﺘﲔ ﺁﻳﺔ. ﻓﻤﻨﻬﺎ :ﺗﻌﺮﻳﻔﹸﻬﻢ ﺳﻮ َﺀ ﻋﺎﻗﺒﺔ ﺍﳌﻌﺼﻴﺔ ،ﻭﺍﻟ ﹶﻔﺸﻞ ،ﻭﺍﻟﺘﻨﺎ ﺯﻉِ ،ﻭﺃﻥ ﺍﻟﺬﻯ ﺃﺻﺎﺑﻬﻢ ﺇﳕﺎ ﻫﻮ ﺤﺴﻮﻧﻬﻢ ﺑِﺈ ﹾﺫِﻧﻪِ ،ﺣﺘﻰ ﺇﺫﹶﺍ ﺻ ﺪﹶﻗﻜﹸﻢ ﺍﻟﻠﱠﻪ ﻭ ﻋ ﺪﻩ ﺇ ﹾﺫ ﺗ ِﺑﺸﺆ ِﻡ ﺫِﻟﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﺤﺒﻮﻥﹶِ ،ﻣﻨﻜﹸﻢ ﻣﻦ ﻳﺮِﻳ ﺪ ﺍﻟ ﺪﻧﻴﺎ ﺼﻴﺘﻢ ﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃﺭﺍﻛﹸﻢ ﻣﺎ ﺗ ِ ﺸ ﹾﻠﺘ ﻢ ﻭﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﰲ ﺍ َﻷ ﻣ ِﺮ ﻭ ﻋ ﹶﻓ ِ ﻭ ِﻣﻨﻜﹸﻢ ﻣﻦ ﻳﺮِﻳ ﺪ ﺍﻵ ِﺧ ﺮﺓﹶ ،ﹸﺛﻢ ﺻ ﺮﹶﻓﻜﹸ ﻢ ﻋﻨ ﻬ ﻢ ِﻟﻴﺒﺘِﻠﻴﻜﹸﻢ ،ﻭﹶﻟ ﹶﻘ ﺪ ﻋﻔﹶﺎ ﻋﻨ ﹸﻜ ﻢ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ: .[١٥٢ ﻓﻠﻤﺎ ﺫﺍﻗﹸﻮﺍ ﻋﺎﻗﺒ ﹶﺔ ﻣﻌﺼﻴﺘﻬِﻢ ﻟﻠﺮﺳﻮﻝ ،ﻭﺗﻨﺎﺯﻋﻬﻢ ،ﻭﻓﺸﻠﻬﻢ ،ﻛﺎﻧﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﺃﺷ ﺪ ﺏ ﺍﳋِﺬﻻﻥ. ﺣﺬﺭﹰﺍ ﻭﻳﻘﻈﺔ ،ﻭﲢﺮﺯﹰﺍ ﻣِﻦ ﺃﺳﺒﺎ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺣِﻜﻤﺔ ﺍﻟﻠﱠﻪ ﻭﺳـﻨﺘﻪ ﰲ ﺭﺳﻠﻪ ،ﻭﺃﺗﺒﺎﻋِﻬﻢ ،ﺟﺮﺕ ﺑﺄﻥ ﻳﺪﺍﻟﻮﺍ ﻣ ﺮﺓﹰ ،ﻭﻳﺪﺍ ﹶﻝ ﻋﻠﻴﻬﻢ ﺃﹸﺧﺮﻯ ،ﻟﻜﻦ ﺗﻜﻮ ﹸﻥ ﳍﻢ ﺍﻟﻌﺎﻗﺒ ﹸﺔُ ،ﻓﺈﻢ ﻟﻮ ﺍﻧﺘﺼﺮﻭﺍ ﺩﺍﺋﻤﺎﹰ ،ﺩﺧ ﹶﻞ ﻣﻌﻬﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺼ ﺮ ﻋﻠﻴﻬﻢ ﺩﺍﺋﻤﺎﹰ ،ﱂ ﳛﺼﻞ ﺍﳌﻘﺼﻮ ﺩ ﻣﻦ ﻭﻏﲑﻫﻢ ،ﻭﱂ ﻳﺘﻤﻴﺰ ﺍﻟﺼﺎ ِﺩﻕ ﻣِﻦ ﻏﲑﻩ ،ﻭﻟﻮ ﺍﻧﺘِ ﲔ ﺍﻷﻣﺮﻳﻦ ﻟﻴﺘﻤﻴﺰ ﻣﻦ ﻳﺘﺒﻌﻬﻢ ﺍﻟﺒﻌﺜﺔ ﻭﺍﻟﺮﺳﺎﻟﺔ ،ﻓﺎﻗﺘﻀﺖ ﺣِﻜﻤﺔ ﺍﻟﻠﱠﻪ ﺃﻥ ﲨﻊ ﳍﻢ ﺑ
١٣٥ ﻭﻳﻄﻴﻌﻬﻢ ﻟﻠﺤﻖ ،ﻭﻣﺎ ﺟﺎﺅﻭﺍ ﺑﻪ ﳑﻦ ﻳﺘﺒﻌﻬﻢ ﻋﻠﻰ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﻐﻠﺒﺔ ﺧﺎﺻﺔ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﺍ ﻣِﻦ ﺃﻋﻼﻡ ﺍﻟﺮﺳﻞ ،ﻛﻤﺎ ﻗﺎﻝ ِﻫ ﺮ ﹾﻗﻞﹸ ﻷﰉ ﺳﻔﻴﺎﻥ :ﻫ ﹾﻞ ﻗﹶﺎﺗ ﹾﻠﺘﻤﻮﻩ؟ ﻗﺎﻝ: ﳊ ﺮﺏ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻪ؟ ﻗﺎ ﹶﻝِ :ﺳﺠﺎﻝ ،ﻳﺪﺍ ﹸﻝ ﻋﻠﻴﻨﺎ ﺍﳌﺮﺓ ،ﻭﻧﺪﺍ ﹸﻝ ﻋﻠﻴﻪ ﻒﺍﹶ ﻧﻌﻢ .ﻗﹶﺎ ﹶﻝ :ﹶﻛﻴ )(١ ﻚ ﺍﻟ ﺮﺳﻞ ﺗﺒﺘﻠﹶﻰ ،ﹸﺛﻢ ﺗﻜﹸﻮ ﹸﻥ ﹶﻟﻬﻢ ﺍﻟﻌﺎِﻗﺒﺔ. ﺍﻷﺧﺮﻯ .ﻗﺎﻝ :ﹶﻛﺬِﻟ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺘﻤﻴﺰ ﺍﳌﺆﻣ ﻦ ﺍﻟﺼﺎ ِﺩﻕ ﻣِﻦ ﺍﳌﻨﺎﻓ ِﻖ ﺍﻟﻜﺎﺫﺏِ ،ﻓﺈ ﱠﻥ ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﺃﻇﻬﺮﻫﻢ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﻳﻮ ﻡ ﺑﺪﺭ ،ﻭﻃﺎﺭ ﳍﻢ ﺍﻟﺼﻴﺖ ،ﺩﺧﻞ ﻣﻌﻬﻢ ﰲ ﺍﻹﺳﻼﻡ ﻇﺎﻫﺮﹰﺍ ﻣ ﻦ ﻟﻴﺲ ﻣﻌﻬﻢ ﺤﻨ ﹰﺔ ﻣﻴﺰﺕ ﺑﲔ ﺍﳌﺆﻣﻦ ﺐ ﻟﻌﺒﺎﺩﻩ ِﻣ ﻓﻴﻪ ﺑﺎﻃﻨﺎﹰ ،ﻓﺎﻗﺘﻀﺖ ﺣِﻜﻤﺔﹸ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﺃﻥ ﺳﺒ ﻭﺍﳌﻨﺎﻓﻖ ،ﻓﹶﺄ ﹾﻃﹶﻠ ﻊ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺭﺅﻭﺳﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﺗﻜﻠﱠﻤﻮﺍ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺘﻤﻮﻧﻪ، ﺱ ﺇﱃ ﻛﺎﻓﺮ ،ﻭﻣﺆﻣﻦ ،ﻭﻣﻨﺎﻓﻖ، ﺨﺒﺂﺗﻬﻢ ،ﻭﻋﺎﺩ ﺗﻠﻮﳛﻬﻢ ﺗﺼﺮﳛﺎﹰ ،ﻭﺍﻧﻘﺴﻢ ﺍﻟﻨﺎ ﻭﻇﻬﺮﺕ ﻣ ﻑ ﺍﳌﺆﻣﻨﻮﻥ ﺃﻥ ﳍﻢ ﻋﺪﻭﹰﺍ ﰲ ﻧﻔﺲ ﺩﻭﺭﻫﻢ ،ﻭﻫﻢ ﻣﻌﻬﻢ ﻻ ﺍﻧﻘﺴﺎﻣﹰﺎ ﻇﺎﻫﺮﺍﹰ ،ﻭ ﻋ ﺮ ﲔ ﻋﻠﹶﻰ ﻣﺎ ﻳﻔﺎﺭﻗﻮﻢ ،ﻓﺎﺳﺘﻌﺪﻭﺍ ﳍﻢ ،ﻭﲢﺮﺯﻭﺍ ﻣﻨﻬﻢ .ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ِﻟﻴ ﹶﺬ ﺭ ﺍﳌﹸ ﺆ ِﻣِﻨ ﺐ ﻭﹶﻟ ِﻜ ﻦ ﺚ ِﻣ ﻦ ﺍﻟ ﱠﻄﻴﺐِ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ِﻟﻴ ﹾﻄِﻠ ﻌﻜﹸ ﻢ ﻋﻠﹶﻰ ﺍﻟ ﻐﻴ ِ ﳋﺒِﻴ ﹶ ﹶﺃﻧﺘ ﻢ ﻋﹶﻠﻴ ِﻪ ﺣﺘﻰ ﻳـﻤِﻴ ﺰ ﺍ ﹶ ﺍﻟﻠﱠﻪ ﻳ ﺠﺘﺒِﻰ ﻣِﻦ ﺭﺳِﻠ ِﻪ ﻣﻦ ﻳﺸﺎ ُﺀ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٧٩ :ﺃﻯ :ﻣﺎ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﻟﻴﺬﺭﻛﻢ ﻋﻠﻰ ﻣﺎ ﺱ ﺍﳌﺆﻣﻨﲔ ﺑﺎﳌﻨﺎﻓﻘﲔ ،ﺣﱴ ﳝﻴ ﺰ ﺃﻫ ﹶﻞ ﺍﻹﳝﺎ ِﻥ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻨﻔﺎﻕ ،ﻛﻤﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺒﺎ ِ ﲔ ﻫﺆﻻﺀ ﻣﻴﺰﻫﻢ ﺑﺎﶈﻨﺔ ﻳﻮ ﻡ ﹸﺃﺣﺪ ،ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ِﻟﻴﻄﻠﻌﻜﻢ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻯ ﻳﻤِﻴ ﺰ ﺑﻪ ﺑ ﻭﻫﺆﻻﺀ ،ﻓﺈﻢ ﻣﺘﻤﻴﺰﻭﻥ ﰲ ﻏﻴﺒﻪ ﻭﻋﻠﻤﻪ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﳝﻴﺰﻫﻢ ﲤﻴﻴﺰﹰﺍ ﻣﺸﻬﻮﺩﺍﹰ، ﻦ ﺍﻟﻠﱠﻪ ﻳﺠـﺘﺒِﻰ ﻣِﻦ ﺭﺳِﻠ ِﻪ ﻣﻦ ﻳﺸﺎ ُﺀ﴾ ﺐ ﺷﻬﺎﺩ ﹰﺓ .ﻭﻗﻮﻟﻪ ﴿ :ﻭﹶﻟ ِﻜ ﻓﻴﻘﻊ ﻣﻌﻠﻮﻣ ﻪ ﺍﻟﺬﻯ ﻫﻮ ﻏﻴ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٧٩ :ﺍﺳﺘﺪﺭﺍﻙ ﳌﺎ ﻧﻔﺎﻩ ﻣﻦ ﺍﻃﻼﻉ ﺧﻠﻘﻪ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ،ﺳﻮﻯ ﺍﻟﺮﺳﻞِ ،ﻓﺈﻧﻪ ﺐ ﻓﹶﻼ ﻳ ﹾﻈ ِﻬﺮ ﻋﻠﹶﻰ ﹶﻏﻴِﺒ ِﻪ ﹶﺃﺣﺪﹰﺍ * ﺇ ﱠﻻ ﻳﻄﻠﻌﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﻣِﻦ ﻏﻴﺒﻪ ،ﻛﻤﺎ ﻗﺎﻝ﴿ :ﻋﺎِﻟﻢ ﺍﹾﻟ ﻐﻴ ِ ﺐ ﻣ ِﻦ ﺍ ﺭﺗﻀﻰ ﻣِﻦ ﺭﺳﻮ ٍﻝ﴾ ]ﺍﳉﻦ [٢٧-٢٦ :ﻓﺤﻈﻜﻢ ﺃﻧﺘﻢ ﻭﺳﻌﺎﺩﺗﻜﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴ ِ ﺍﻟﺬﻯ ﻳ ﹾﻄِﻠﻊ ﻋﻠﻴﻪ ﺭﺳﻠﻪ ،ﻓﺈﻥ ﺁﻣﻨﺘﻢ ﺑﻪ ﻭﺃﻳﻘﻨﺘﻢ ،ﻓﻠﻜﻢ ﺃﻋﻈ ﻢ ﺍﻷﺟﺮ ﻭﺍﻟﻜﺮﺍﻣﺔ. ﺝ ﻋﺒﻮﺩﻳ ِﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺣﺰﺑِﻪ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻭﻓﻴﻤﺎ ﻳﺤﺒﻮﻥ ﻭﻣﺎ ﻭﻣﻨﻬﺎ :ﺍﺳﺘﺨﺮﺍ ﻳﻜﺮﻫﻮﻥ ،ﻭﰱ ﺣﺎﻝ ﻇﻔﺮﻫﻢ ﻭﻇﻔﺮ ﺃﻋﺪﺍﺋﻬﻢ ﻢ ،ﻓﺈﺫﺍ ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻓﻴﻤﺎ ﻳﺤﺒﻮﻥ ﻭﻣﺎ ﻳﻜﺮﻫﻮﻥ ،ﻓﻬﻢ ﻋﺒﻴﺪ ﻩ ﺣﻘﺎﹰ ،ﻭﻟﻴﺴﻮﺍ ﻛﻤﻦ ﻳﻌﺒﺪ ﺍﻟﱠﻠﻪ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣِﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٩/٦ﻭ ) (٤١ ،٣٠/١ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻔﻴﺎﻥ.
١٣٦ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻮ ﻧﺼﺮﻫﻢ ﺩﺍﺋﻤﺎﹰ ،ﻭﺃﻇﻔﺮﻫﻢ ﺑﻌﺪﻭﻫﻢ ﰲ ﹸﻛﻞﱢ ﻣﻮﻃﻦ ،ﻭﺟﻌﻞ ﳍﻢ ﺖ ﻧﻔﻮﺳﻬﻢ ،ﻭﴰﺨﺖ ﻭﺍﺭﺗﻔﻌﺖ ،ﻓﻠﻮ ﺑﺴﻂ ﳍﻢ ﲔ ﻭﺍﻟﻘﻬ ﺮ ﻷﻋﺪﺍﺋﻬﻢ ﺃﺑﺪﺍﹰ ،ﻟﻄﻐ ﺍﻟﺘ ﻤ ِﻜ ﺼِﻠﺢ ﻋِﺒﺎﺩﻩ ﻂ ﳍﻢ ﺍﻟ ﺮ ﺯﻕ ،ﻓﻼ ﻳ ﺴﹶ ﺍﻟﻨﺼ ﺮ ﻭﺍﻟﻈﻔﺮ ،ﻟﻜﺎﻧﻮﺍ ﰲ ﺍﳊﺎﻝ ﺍﻟﱴ ﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻟﻮ ﺑ ﺾ ﻭﺍﻟﺒﺴﻂﹸ ،ﻓﻬﻮ ﺍﳌﺪﺑ ﺮ ﻷﻣﺮ ﻋﺒﺎﺩﻩ ﻛﻤﺎ ﺇﻻ ﺍﻟﺴﺮﺍ ُﺀ ﻭﺍﻟﻀﺮﺍﺀُ ،ﻭﺍﻟﺸﺪ ﹸﺓ ﻭﺍﻟﺮﺧﺎﺀُ ،ﻭﺍﻟﻘﺒ ﻳﻠﻴ ﻖ ﲝﻜﻤﺘﻪ ،ﺇﻧﻪ ﻢ ﺧﺒﲑ ﺑﺼﲑ. ﺴ ﺮﺓِ ،ﻭﺍﳍﺰﳝﺔ ،ﺫﻟﱡﻮﺍ ﻭﺍﻧﻜﺴﺮﻭﺍ ،ﻭﺧﻀﻌﻮﺍ، ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺇﺫﺍ ﺍﻣﺘﺤﻨﻬﻢ ﺑﺎﻟ ﻐﹶﻠﺒﺔِ ،ﻭﺍﻟ ﹶﻜ ﺼﺮ ،ﻓﺈﻥ ﺧِﻠﻌﺔ ﺍﻟﻨﺼﺮ ﺇﳕﺎ ﺗﻜﻮ ﹸﻥ ﻣﻊ ﻭﻻﻳﺔ ﺍﻟﺬﱡ ﱢﻝ ﻭﺍﻻﻧﻜﺴﺎﺭِ ،ﻗﺎﻝ ﻓﺎﺳﺘﻮﺟﺒﻮﺍ ﻣﻨﻪ ﺍﻟ ِﻌ ﺰ ﻭﺍﻟﻨ ﺼ ﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ ِﺑﺒ ﺪ ٍﺭ ﻭﹶﺃﻧﺘ ﻢ ﹶﺃ ِﺫﻟﱠ ﹲﺔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٢٣ :ﻭﻗﺎﻝ ﴿ :ﻭﻳ ﻮ ﻡ ﺣﻨﻴ ٍﻦ ﺗﻌﺎﱃ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﻧ ﺇ ﹾﺫ ﹶﺃ ﻋ ﺠﺒﺘ ﹸﻜ ﻢ ﹶﻛﹾﺜ ﺮﺗﻜﹸ ﻢ ﹶﻓﹶﻠ ﻢ ﺗ ﻐ ِﻦ ﻋﻨﻜﹸﻢ ﺷﻴﺌﹰﺎ﴾ ]ﺍﻟﺘﻮﺑﺔ ،[٢٥ :ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ ِﻌﺰ ﺼﺮﻩ ،ﻛﺴﺮﻩ ﺃ ﻭﻻﹰ ،ﻭﻳﻜﻮ ﹸﻥ ﺟﱪﻩ ﻟﻪ ﻭﻧﺼﺮﻩ ،ﻋﻠﻰ ﻣِﻘﺪﺍﺭ ﹸﺫﻟﱢﻪ ﻋﺒﺪﻩ ،ﻭﳚﺒﺮﻩ ،ﻭﻳﻨ ﻭﺍﻧﻜﺴﺎﺭﻩ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻴﺄ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻣﻨﺎ ِﺯ ﹶﻝ ﰲ ﺩﺍﺭ ﻛﺮﺍﻣﺘﻪ ،ﱂ ﺗﺒﹸﻠﻐﻬﺎ ﺃﻋﻤﺎﳍﻢ، ﺻﹸﻠﻬﻢ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﺑﺘﻼﺋﻪ ﺏ ﺍﻟﱴ ﺗﻮ ِ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺑﺎﻟﻐﻴﻬﺎ ﺇﻻ ﺑﺎﻟﺒﻼﺀ ﻭﺍﶈﻨﺔِ ،ﻓﻘﻴﺾ ﳍﻢ ﺍﻷﺳﺒﺎ ﻭﺍﻣﺘﺤﺎﻧﻪ ،ﻛﻤﺎ ﻭﻓﻘﻬﻢ ﻟﻸﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱴ ﻫﻰ ﻣﻦ ﲨﻠﺔ ﺃﺳﺒﺎﺏ ﻭﺻﻮﳍﻢ ﺇﻟﻴﻬﺎ. ﺴﺐ ﻣﻦ ﺍﻟﻌﺎﻓﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﲎ ﻃﻐﻴﺎﻧﹰﺎ ﻭﺭﻛﻮﻧﹰﺎ ﺇﱃ ﺱ ﺗﻜﺘ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻨﻔﻮ ﺍﻟﻌﺎﺟﻠﺔ ،ﻭﺫﻟﻚ ﻣﺮﺽ ﻳﻌﻮﻗﹸﻬﺎ ﻋﻦ ِﺟﺪﻫﺎ ﰲ ﺳﲑﻫﺎ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺪﺍ ِﺭ ﺍﻵﺧﺮﺓ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺎ ﺭﺑﻬﺎ ﻭﻣﺎِﻟ ﹸﻜﻬﺎ ﻭﺭﺍ ِﺣ ﻤﻬﺎ ﻛﺮﺍﻣﺘﻪ ،ﻗﻴﺾ ﳍﺎ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﻣﺘﺤﺎﻥ ﻣﺎ ﻳﻜﻮﻥ ﺩﻭﺍﺀ ﻟﺬﻟﻚ ﺍﳌﺮﺽ ﺍﻟﻌﺎﺋﻖ ﻋﻦ ﺍﻟﺴﲑ ﺍﳊﺜﻴﺚ ﺇﻟﻴﻪ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺒﻼﺀ ﻭﺍﶈﻨﺔ ﲟﱰﻟﺔ ﺍﻟﻄﺒﻴﺐ ﻳﺴﻘﻰ ﻕ ﺍﳌﺆﳌ ﹶﺔ ﻻﺳﺘﺨﺮﺍﺝ ﺍﻷﺩﻭﺍﺀ ﻣﻨﻪ ،ﻭﻟﻮ ﺗﺮﻛﻪ، ﺍﻟﻌﻠﻴ ﹶﻞ ﺍﻟﺪﻭﺍ َﺀ ﺍﻟﻜﺮﻳﻪ ،ﻭﻳﻘﻄﻊ ﻣﻨﻪ ﺍﻟﻌﺮﻭ ﹶﻟ ﻐﹶﻠﺒﺘﻪ ﺍﻷﺩﻭﺍ ُﺀ ﺣﱴ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻫﻼﻛﻪ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨﺪﻩ ﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺃﻭﻟﻴﺎﺋﻪ ،ﻭﺍﻟﺸﻬﺪﺍﺀ ﻫﻢ ﺧﻮﺍﺻﻪ ﻭﺍﳌﻘﺮﺑﻮﻥ ﺨ ﹶﺬ ﻣِﻦ ﺼﺪﻳﻘﻴﺔ ﺇﻻ ﺍﻟﺸﻬﺎﺩﺓﹸ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺤﺐ ﺃﻥ ﻳﺘ ِ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻭﻟﻴﺲ ﺑﻌﺪ ﺩﺭﺟﺔ ﺍﻟ ﻕ ﺩﻣﺎﺅﻫﻢ ﰲ ﳏﺒﺘﻪ ﻭﻣﺮﺿﺎﺗﻪ ،ﻭﻳﺆﺛﺮﻭ ﹶﻥ ﺭﺿﺎﻩ ﻭﳏﺎﺑﻪ ﻋﻠﻰ ﻧﻔﻮﺳﻬﻢ، ﻋﺒﺎﺩﻩ ﺷﻬﺪﺍ َﺀ ،ﺗﺮﺍ ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﻧﻴﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺇﻻ ﺑﺘﻘﺪﻳﺮ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻔﻀﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺗﺴﻠﻴﻂ ﺍﻟﻌﺪﻭ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻬﻠﻚ ﺃﻋﺪﺍﺀﻩ ﻭﳝﺤﻘﻬﻢ ،ﻗﻴﺾ ﳍﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ
١٣٧ ﻳﺴﺘﻮﺟﺒﻮﻥ ﺎ ﻫﻼﻛﻬﻢ ﻭﳏﻘﻬﻢ ،ﻭﻣﻦ ﺃﻋﻈﻤﻬﺎ ﺑﻌﺪ ﻛﻔﺮﻫﻢ ﺑﻐﻴﻬﻢ ،ﻭﻃﻐﻴﺎﻢ ،ﻭﻣﺒﺎﻟﻐﺘﻬﻢ ﰲ ﺃﺫﻱ ﺃﻭﻟﻴﺎﺋﻪ ،ﻭﳏﺎﺭﺑﺘﻬﻢ ،ﻭﻗﺘﺎﳍﻢ ،ﻭﺍﻟﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ،ﻓﻴﺘﻤﺤﺺ ﺑﺬﻟﻚ ﺃﻭﻟﻴﺎﺅﻩ ﻣﻦ ﺫﻧﻮﻢ ﻭﻋﻴﻮﻢ ،ﻭﻳﺰﺩﺍﺩ ﺑﺬﻟﻚ ﺃﻋﺪﺍﺅﻩ ﻣﻦ ﺃﺳﺒﺎﺏ ﳏﻘﻬﻢ ﻭﻫﻼﻛﻬﻢ. ﺤ ﺰﻧﻮﹾﺍ ﻭﺃﹶﻧﺘ ﻢ ﺍ َﻷ ﻋﹶﻠ ﻮ ﹶﻥ ﺇﻥ ﻭﻗﺪ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﻻ ﺗ ِﻬﻨﻮﹾﺍ ﻭﻻ ﺗ ﻚ ﺍ َﻷﻳﺎ ﻡ ﻧﺪﺍ ِﻭﹸﻟﻬﺎ ﺑﻴ ﻦ ﺡ ِﻣﹾﺜﹸﻠﻪ ،ﻭِﺗ ﹾﻠ ﺲ ﺍﻟ ﹶﻘ ﻮ ﻡ ﹶﻗ ﺮ ﺡ ﹶﻓ ﹶﻘ ﺪ ﻣ ﺴ ﹸﻜ ﻢ ﹶﻗ ﺮ ﺴ ﲔ * ﺇﻥ ﻳ ﻤ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﺺ ﺤ ﲔ * ﻭِﻟﻴ ﻤ ﺤﺐ ﺍﻟﻈﱠﺎﻟِﻤ ﷲ ﻻ ﻳ ِ ﺨ ﹶﺬ ﻣِﻨ ﹸﻜ ﻢ ﺷ ﻬﺪﺍﺀَ ،ﻭﺍ ُ ﺱ ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻳﺘ ِ ﺍﻟﻨﺎ ِ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻳ ﻤ ﺤ ﻖ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٤١-١٣٩ :ﻓﺠﻤﻊ ﳍﻢ ﰲ ﻫﺬﺍ ﲔ ﺣﺴ ِﻦ ﺍﳋﻄﺎﺏ ﺑﲔ ﺗﺸﺠﻴﻌﻬﻢ ﻭﺗﻘﻮﻳﺔ ﻧﻔﻮﺳﻬﻢ ،ﻭﺇﺣﻴﺎﺀ ﻋﺰﺍﺋﻤﻬﻢ ﻭﻫِﻤﻤﻬﻢ ،ﻭﺑ ﺴ ﹸﻜ ﻢ ﺴ ﺍﻟﺘﺴﻠﻴﺔ ،ﻭﺫﻛﺮ ﺍﳊِﻜ ِﻢ ﺍﻟﺒﺎ ِﻫﺮﺓ ﺍﻟﱴ ﺍﻗﺘﻀﺖ ﺇﺩﺍﻟﺔ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻴﻬﻢ ﻓﻘﺎﻝ﴿ :ﺇﻥ ﻳ ﻤ ﺲ ﺍﻟ ﹶﻘ ﻮ ﻡ ﹶﻗ ﺮ ﺡ ﹶﻓ ﹶﻘ ﺪ ﻣ ﹶﻗ ﺮ ﺡ ِﻣﹾﺜﻠﹸﻪ] ﴾ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٤٠ :ﻓﻘﺪ ﺍﺳﺘﻮﻳﺘﻢ ﰲ ﺍﻟﻘﺮﺡ ﻭﺍﻷﹶﻟﻢِ، ﻭﺗﺒﺎﻳﻨﺘﻢ ﰲ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺜﻮﺍﺏ ،ﻛﻤﺎ ﻗﺎﻝ﴿ :ﺇِﻥ ﺗﻜﹸﻮﻧﻮﹾﺍ ﺗﹶﺄﹶﻟﻤﻮ ﹶﻥ ﻓﹶﺈﻧ ﻬ ﻢ ﻳ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﹶﻛﻤﺎ ﺗﺄﹶﻟﻤﻮﻥﹶ، ﻭﺗ ﺮﺟﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟﻠﱠﻪ ﻣﺎ ﹶﻻ ﻳ ﺮﺟﻮ ﹶﻥ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[١٠٤ :ﻓﻤﺎ ﺑﺎﻟﻜﻢ ﺗ ِﻬﻨﻮ ﹶﻥ ﻭﺗﻀ ﻌﻔﹸﻮﻥ ﻋﻨﺪ ﺡ ﻭﺍﻷﱂ ،ﻓﻘﺪ ﺃﺻﺎﻢ ﺫﻟﻚ ﰲ ﺳﺒﻴ ِﻞ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺃﻧﺘﻢ ﹸﺃﺻِﺒﺘﻢ ﰲ ﺳﺒﻴﻠﻰ ﻭﺍﺑﺘﻐﺎﺀ ﺍﻟﻘﺮ ِ ﻣﺮﺿﺎﺗﻰ. ﺽ ﺣﺎﺿِﺮ ،ﻳﻘﺴﻤﻬﺎ ﰒ ﺃﺧ ﱪ ﺃﻧﻪ ﻳﺪﺍ ِﻭﻝﹸ ﺃﻳﺎ ﻡ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﲔ ﺍﻟﻨﺎﺱِ ،ﻭﺃﺎ ﻋ ﺮ ﺺ ﻟﻠﺬﻳﻦ ﺩ ﻭ ﹰﻻ ﺑﲔ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺃﻋﺪﺍِﺋ ِﻪ ﲞﻼﻑ ﺍﻵﺧِﺮﺓِ ،ﻓﺈﻥ ﻋﺰﻫﺎ ﻭﻧﺼﺮﻫﺎ ﻭﺭﺟﺎﺀَﻫﺎ ﺧﺎﻟ ﺁﻣﻨﻮﺍ. ﰒ ﺫﻛﺮ ﺣِﻜﻤﺔ ﺃﹸﺧﺮﻯ ،ﻭﻫﻰ ﺃﻥ ﻳﺘﻤﻴ ﺰ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ،ﻓﻴﻌﻠﻤﻬﻢ ِﻋ ﹾﻠ ﻢ ﺭﺅﻳﺔ ﺏ ﻭﻻ ﻭﻣﺸﺎﻫﺪﺓ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻣﻌﻠﻮﻣِﲔ ﰲ ﻏﻴﺒﻪ ،ﻭﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺍﻟﻐﻴﱮ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺛﻮﺍ ﺲ. ﺏ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻡ ﺇﺫﺍ ﺻﺎﺭ ﻣﺸﺎﻫﺪﹰﺍ ﻭﺍﻗﻌﹰﺎ ﰲ ﺍﳊ ِ ﺏ ﻭﺍﻟﻌﻘﺎ ﻋﻘﺎﺏ ،ﻭﺇﳕﱠﺎ ﻳﺘﺮﺗﺐ ﺍﻟﺜﻮﺍ ﺐ ﺍﻟﺸﻬﺪﺍﺀ ﻣﻦ ﰒ ﺫﻛﺮ ﺣﻜﻤﺔ ﺃﹸﺧﺮﻯ ،ﻭﻫﻰ ﺍﲣﺎﺫﹸﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻨﻬﻢ ﺷﻬﺪﺍﺀ ،ﻓﺈﻧﻪ ﻳﺤ ﻋﺒﺎﺩﻩ ،ﻭﻗﺪ ﺃ ﻋ ﺪ ﳍﻢ ﺃﻋﻠﻰ ﺍﳌﻨﺎﺯﻝ ﻭﺃﻓﻀﻠﹶﻬﺎ ،ﻭﻗﺪ ﺍﲣﺬﻫﻢ ﻟﻨﻔﺴﻪ ،ﻓﻼ ﺑ ﺪ ﺃﻥ ﻳﻨِﻴﻠﹶﻬﻢ ﺩﺭﺟﺔ ﺍﻟﺸﻬﺎﺩﺓ. ﻒ ﺍﳌﻮﻗِﻊ ﺟﺪﹰﺍ ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٥٧ :ﺗﻨﺒﻴﻪ ﻟﻄﻴ ﺤﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﻭﻗﻮﻟﻪ﴿ :ﻭﹶﺍﷲُ ﹶﻻ ﻳ ِ ﺨ ﹾﺬ ﻋﻠﻰ ﻛﺮﺍﻫﺘﻪ ﻭﺑﻐﻀﻪ ﻟﻠﻤﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﺍ ﹶﳔ ﹶﺬﻟﹸﻮﺍ ﻋﻦ ﻧﺒﻴﻪ ﻳﻮ ﻡ ﹸﺃﺣﺪ ،ﻓﻠﻢ ﻳﺸﻬﺪﻭﻩ ،ﻭﱂ ﻳﺘ ِ ﻚ ﺺ ﺑﻪ ﺍﳌﺆﻣﻨﲔ ﰲ ﺫﻟ ﺤ ِﺮ ﻣﻬﻢ ﻣﺎ ﺧ ﻣﻨﻬﻢ ﺷﻬﺪﺍﺀ ،ﻷﻧﻪ ﱂ ﻳﺤﺒﻬﻢ ،ﻓﺄﺭ ﹶﻛﺴﻬﻢ ﻭﺭ ﺩﻫﻢ ِﻟﻴ
١٣٨ ﺍﻟﻴﻮﻡ ،ﻭﻣﺎ ﺃﻋﻄﺎ ﻩ ﻣﻦ ﺍﺳﺘﺸ ِﻬ ﺪ ﻣﻨﻬﻢ ،ﻓﺜﺒﻂ ﻫﺆﻻﺀ ﺍﻟﻈﺎﳌﲔ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﻭﻓﻖ ﳍﺎ ﺃﻭﻟﻴﺎ َﺀﻩ ﻭﺣِﺰﺑﻪ. ﰒ ﺫﻛﺮ ِﺣِﻜﻤﺔ ﺃﹸﺧﺮﻯ ﻓﻴﻤﺎ ﺃﺻﺎﻢ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻭﻫﻮ ﲤﺤﻴﺺ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ،ﻭﻫﻮ ﺕ ﺍﻟﻨﻔﻮﺱ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﺧﻠﱠﺼﻬﻢ ﻭﳏﺼﻬﻢ ﻣﻦ ﺗﻨﻘﻴﺘﻬﻢ ﻭﲣﻠﻴﺼﻬﻢ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ،ﻭﻣﻦ ﺁﻓﺎ ِ ﺍﳌﻨﺎﻓﻘﲔ ،ﻓﺘ ﻤﻴﺰﻭﺍ ﻣﻨﻬﻢ ،ﻓﺤﺼﻞ ﳍﻢ ﲤﺤﻴﺼﺎﻥ :ﲤﺤﻴﺺ ﻣﻦ ﻧﻔﻮﺳﻬﻢ ،ﻭﲤﺤﻴﺺ ﳑﻦ ﻛﺎﻥ ﻳﻈ ِﻬﺮ ﺃﻧﻪ ﻣﻨﻬﻢ ،ﻭﻫﻮ ﻋﺪﻭﻫﻢ. ﰒ ﺫﻛﺮ ﺣﻜﻤﺔ ﺃﺧﺮﻯ ،ﻭﻫﻰ ﳏ ﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﻄﻐﻴﺎﻢ ،ﻭﺑﻐﻴﻬﻢ ،ﻭﻋﺪﻭﺍﻢ ،ﰒ ﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺣﺴﺒﺎﻧﻬﻢ ،ﻭﻇﻨﻬﻢ ﺃﻥ ﻳﺪﺧﻠﹸﻮﺍ ﺍﳉﻨﺔ ﺑﺪﻭﻥ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ،ﻭﺍﻟﺼ ِﱪ ﻋﻠﻰ ﺃﺫﻯ ﺴﺒﻪ. ﺚ ﻳﻨ ﹶﻜﺮ ﻋﻠﻰ ﻣﻦ ﻇﻨﻪ ﻭ ﺣ ِ ﺃﻋﺪﺍﺋﻪ ،ﻭﺇﻥ ﻫﺬﺍ ﳑﺘﻨﻊ ﲝﻴ ﹸ ﺠﻨ ﹶﺔ ﻭﹶﻟﻤﺎ ﻳ ﻌﹶﻠ ِﻢ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺟﺎ ﻫﺪﻭﹾﺍ ﻣِﻨ ﹸﻜ ﻢ ﻭﻳ ﻌﹶﻠ ﻢ ﺴﺒﺘ ﻢ ﺃﹶﻥ ﺗ ﺪ ﺧﻠﹸﻮﹾﺍ ﺍﹾﻟ ﻓﻘﺎﻝ﴿ :ﹶﺃ ﻡ ﺣ ِ ﻚ ﻣﻨﻜﻢ ،ﻓﻴﻌﻠﻤﻪ ،ﻓﺈﻧﻪ ﻟﻮ ﻭﻗﻊ، ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٤٢ :ﺃﻯ :ﻭﳌﺎ ﻳ ﹶﻘ ﻊ ﺫِﻟ ﻟﻌﻠﻤﻪ ،ﻓﺠﺎﺯﺍﻛﻢ ﻋﻠﻴﻪ ﺑﺎﳉﻨﺔ ،ﻓﻴﻜﻮ ﹶﻥ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻌﻠﻮﻡ ،ﻻ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻻ ﳚﺰﻯ ﺍﻟﻌﺒ ﺪ ﻋﻠﻰ ﳎﺮﺩ ﻋﻠﻤﻪ ﻓﻴﻪ ﺩﻭﻥ ﺃﻥ ﻳﻘ ﻊ ﻣﻌﻠﻮﻣﻪ ،ﰒ ﻭﺑﺨﻬﻢ ﻋﻠﻰ ﻫﺰﳝﺘﻬﻢ ﻣِﻦ ﺃﻣﺮ ﻛﺎﻧﻮﺍ ﻳﺘﻤﻨﻮﻧﻪ ﻭﻳﻮﺩﻭﻥ ﻟِﻘﺎﺀﻩ. ﻥ﴾ ﺕ ﻣِﻦ ﹶﻗﺒ ِﻞ ﺃﹶﻥ ﺗ ﹾﻠ ﹶﻘ ﻮ ﻩ ﹶﻓ ﹶﻘ ﺪ ﺭﹶﺃﻳﺘﻤﻮ ﻩ ﻭﹶﺃﻧﺘ ﻢ ﺗﻨ ﹸﻈﺮﻭ ﹶ ﻓﻘﺎﻝ ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﹸﻛﻨﺘ ﻢ ﺗ ﻤﻨ ﻮ ﹶﻥ ﺍﹾﻟ ﻤ ﻮ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٤٣ : ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻭﳌﺎ ﺃﺧﱪﻫﻢ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﲟﺎ ﻓﻌﻞ ﺑﺸﻬﺪﺍﺀ ﺑﺪﺭ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ،ﺭﻏﺒﻮﺍ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺘﻤﻨﻮﺍ ﻗﺘﺎ ﹰﻻ ﻳﺴﺘﺸ ِﻬﺪﻭ ﹶﻥ ﻓﻴﻪ ،ﻓﻴﻠﺤﻘﹸﻮ ﹶﻥ ﺇﺧﻮﺍﻧﻬﻢ ،ﻓﺄﺭﺍﻫﻢ ﺍﻟﻠﱠﻪ ﺫﻟﻚ ﻳﻮﻡ ﹸﺃﺣﺪ ،ﻭﺳﺒﺒﻪ ﳍﻢ ،ﻓﻠﻢ ﻳ ﹾﻠﺒﺜﹸﻮﺍ ﺃﻥ ﺍﺰﻣﻮﺍ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻣﻨﻬﻢ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺕ ﻣِﻦ ﹶﻗﺒ ِﻞ ﺃﹶﻥ ﺗ ﹾﻠ ﹶﻘ ﻮ ﻩ ﹶﻓ ﹶﻘ ﺪ ﺭﹶﺃﻳﺘﻤﻮ ﻩ ﻭﹶﺃﻧﺘ ﻢ ﺗﻨ ﹸﻈﺮﻭ ﹶﻥ﴾ ]ﺁﻝ ﺗﻌﺎﱃ﴿ :ﻭﹶﻟ ﹶﻘ ﺪ ﹸﻛﻨﺘﻢ ﺗ ﻤﻨ ﻮ ﹶﻥ ﺍ ﹶﳌ ﻮ ﻋﻤﺮﺍﻥ.[١٤٣ : ﺕ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج، ﻭﻣﻨﻬﺎ :ﺃﻥ ﻭﻗﻌ ﹶﺔ ﺃﹸﺣٍ ﺪ ﻛﺎﻧﺖ ﻣ ﹶﻘ ﺪ ﻣ ﹰﺔ ﻭﺇﺭﻫﺎﺻﹰﺎ ﺑﲔ ﻳﺪﻯ ﻣﻮ ِ ﺕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻭ ﹸﻗِﺘﻞﹶ ،ﺑﻞ ﻓﺜﺒﺘﻬﻢ ،ﻭﻭﺑﺨﻬﻢ ﻋﻠﻰ ﺍﻧﻘﻼﻢ ﻋﻠﻰ ﺃﻋﻘﺎﻢ ﹶﺃ ﹾﻥ ﻣﺎ ﺐ ﻟﻪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻋﻠﻰ ﺩِﻳﻨﻪ ﻭﺗﻮﺣِﻴﺪ ِﻩ ﻭﳝﻮﺗﻮﺍ ﻋﻠﻴﻪ ،ﺃﻭ ﻳﻘﺘﻠﹸﻮﺍ ،ﻓﺈﻢ ﺇﳕﺎ ﺍﻟﻮﺍﺟ ﺕ ﳏﻤﺪ ﺃﻭ ﹸﻗِﺘﻞﹶ ،ﻻ ﻳﻨﺒﻐﻰ ﳍﻢ ﺃﻥ ﺏ ﳏﻤﺪ ،ﻭﻫﻮ ﺣ ﻰ ﻻ ﳝﻮﺕ ،ﻓﻠﻮ ﻣﺎ ﻳﻌﺒﺪﻭﻥ ﺭ ﺚ ﳏﻤﺪ ج ﺲ ﺫﺍﺋِﻘ ﹸﺔ ﺍﳌﻮﺕ ،ﻭﻣﺎ ﺑِ ﻌ ﹶ ﻚ ﻋﻦ ﺩﻳﻨﻪ ،ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ،ﻓﻜﻞﱡ ﻧﻔ ٍ ﺼ ِﺮﻓﹶﻬﻢ ﺫِﻟ ﻳ
١٣٩ ﻟِﻴﺨﻠﱠﺪ ﻻ ﻫ ﻮ ﻭﻻ ﻫﻢ ،ﺑﻞ ﻟِﻴﻤﻮﺗﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼ ِﻡ ﻭﺍﻟﺘﻮﺣﻴﺪِ ،ﻓﺈﻥ ﺍﳌﻮﺕ ﻻ ﺑﺪ ﻣﻨﻪ ،ﺳﻮﺍﺀ ﺨﻬﻢ ﻋﻠﻰ ﺭﺟﻮﻉ ﻣﻦ ﺭﺟﻊ ﻣﻨﻬﻢ ﻋﻦ ﺩﻳﻨﻪ ﳌﺎ ﺕ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻭ ﺑ ِﻘﻰ ،ﻭﳍﺬﺍ ﻭﺑ ﻣﺎ ﺖ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻪ ﺤ ﻤ ﺪ ﺇ ﱠﻻ ﺭﺳﻮ ﹲﻝ ﹶﻗ ﺪ ﺧﹶﻠ ﺸﻴﻄﹶﺎ ﹸﻥ :ﺇ ﱠﻥ ﳏﻤﺪﹰﺍ ﻗﺪ ﹸﻗِﺘﻞﹶ ،ﻓﻘﺎﻝ ﴿ :ﻭﻣﺎ ﻣ ﺻﺮﺥ ﺍﻟ ﻀﺮ ﺍﻟﻠﱠﻪ ﺐ ﻋﻠﹶﻰ ﻋ ِﻘﺒﻴ ِﻪ ﹶﻓﻠﹶﻦ ﻳ ﺕ ﺃ ﻭ ﻗﹸِﺘ ﹶﻞ ﺍﻧ ﹶﻘﹶﻠﺒﺘ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻋﻘﹶﺎِﺑ ﹸﻜﻢ ،ﻭﻣﻦ ﻳﻨ ﹶﻘِﻠ ﺍﻟ ﺮ ﺳﻞﹸ ،ﹶﺃﻓﹶﺈﻥ ﻣﺎ ﺷﻴﺌﺎﹰ ،ﻭ ﺳﻴ ﺠﺰِﻯ ﺍﻟﻠﱠﻪ ﺍﻟﺸﺎ ِﻛﺮِﻳ ﻦ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٤٤ :ﻭﺍﻟﺸﺎﻛﺮﻭﻥ :ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﻗﺪﺭ ﺍﻟﻨﻌﻤﺔ ،ﻓﺜﺒﺘﻮﺍ ﻋﻠﻴﻬﺎ ﺣﱴ ﻣﺎﺗﻮﺍ ﺃﻭ ﹸﻗِﺘﻠﹸﻮﺍ ،ﻓﻈﻬﺮ ﺃﺛ ﺮ ﻫﺬﺍ ﺍﻟ ِﻌﺘﺎﺏِ ،ﻭﺣﻜ ﻢ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻳﻮ ﻡ ﻣﺎﺕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﺭﺗ ﺪ ﻣﻦ ﺍﺭﺗ ﺪ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ،ﻭﺛﺒﺖ ﺍﻟﺸﺎ ِﻛﺮﻭﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ،ﻓﻨﺼﺮﻫﻢ ﺍﻟﻠﱠﻪ ﻭﺃﻋﺰﻫﻢ ﻭﻇ ﱠﻔﺮﻫﻢ ﺑﺄﻋﺪﺍﺋﻬﻢ ،ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﳍﻢ، ﺤ ﻖ ﺑﻪ ،ﻓﻴ ِﺮﺩ ﻼ ﻻ ﺑﺪ ﺃﻥ ﺗﺴﺘﻮﻓﻴﻪ ،ﰒ ﺗﻠ ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﺟﻌﻞ ﻟﻜﻞ ﻧﻔﺲ ﺃﺟ ﹰ ﺽ ﺍﳌﻨﺎﻳﺎ ﻣ ﻮﺭِﺩﹰﺍ ﻭﺍﺣِﺪﺍﹰ ،ﻭﺇﻥ ﺗﻨﻮﻋﺖ ﺃﺳﺒﺎﺑﻪ ،ﻭﻳﺼﺪﺭﻭ ﹶﻥ ﻋﻦ ﻣﻮﻗﻒ ﺱ ﹸﻛﻠﱡﻬﻢ ﺣﻮ ﺍﻟﻨﺎ ﺍﻟﻘِﻴﺎﻣﺔ ﻣﺼﺎ ِﺩ ﺭ ﺷﺘﻰ ،ﻓﺮﻳ ﻖ ﰲ ﺍﳉﻨﺔ ﻭﻓﺮﻳ ﻖ ﰲ ﺍﻟﺴﻌﲑ، ﻉ ﳍﻢ ﻛﺜﲑﻭﻥ، ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﲨﺎﻋ ﹰﺔ ﻛﺜﲑ ﹰﺓ ﻣﻦ ﺃﻧﺒﻴﺎﺋﻪ ﻗﹸِﺘﻠﹸﻮﺍ ﻭﻗﹸِﺘ ﹶﻞ ﻣﻌﻬﻢ ﺃﺗﺒﺎ ﺿ ﻌﻔﹸﻮﺍ ،ﻭﻣﺎ ﺍﺳﺘﻜﺎﻧﻮﺍ ،ﻭﻣﺎ ﻭ ﻫﻨﻮﺍ ﻓﻤﺎ ﻭ ﻫ ﻦ ﻣ ﻦ ﺑﻘ ﻰ ﻣﻨﻬﻢ ﻟِﻤﺎ ﺃﺻﺎﻢ ﰲ ﺳﺒﻴﻠﻪ ،ﻭﻣﺎ ﻋﻨ ﺪ ﺍﻟﻘﺘﻞ ،ﻭﻻ ﺿﻌﻔﹸﻮﺍ ،ﻭﻻ ﺍﺳﺘﻜﺎﻧﻮﺍ ،ﺑﻞ ﺗﹶﻠﻘﱠﻮﺍ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﺑﺎﻟ ﹸﻘ ﻮﺓِ ،ﻭﺍﻟﻌﺰِﳝ ِﺔ ،ﻭﺍﻹ ﹾﻗﺪﺍﻡِ ،ﻓﻠﻢ ﲔ ﻏﲑ ﻣﺪﺑﺮﻳﻦ، ﺸ ِﻬﺪﻭﺍ ﺃﻋ ﺰ ﹰﺓ ﻛِﺮﺍﻣﹰﺎ ﻣﻘﺒﻠ ﺸ ﻬﺪﻭﺍ ﻣ ﺪِﺑﺮِﻳ ﻦ ﻣﺴﺘﻜﻴﻨﲔ ﺃﺫﻟﺔﹰ ،ﺑﻞ ﺍﺳﺘ ﺴﺘ ﻳ ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﺍﻵﻳﺔ ﺗﺘﻨﺎﻭﻝ ﺍﻟﻔﺮﻳﻘﲔ ﻛﻠﻴﻬﻤﺎ. ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻋﻤﺎ ﺍﺳﺘﻨﺼﺮﺕ ﺑﻪ ﺍﻷﻧﺒﻴﺎ ُﺀ ﻭﺃﹸﳑﻬﻢ ﻋﻠﻰ ﻗﻮﻣﻬﻢ ﻣﻦ ﺍﻋﺘﺮﺍﻓﻬﻢ ﺼﺮﻫﻢ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﻭﺗﻮﺑﺘﻬﻢ ﻭﺍﺳﺘﻐﻔﺎﺭﻫﻢ ﻭﺳﺆﺍﳍﻢ ﺭﻢ ،ﺃﻥ ﻳﹶﺜﺒﺖ ﺃﻗﺪﺍﻣﻬﻢ ،ﻭﺃﻥ ﻳﻨ ﺖ ﹶﺃ ﹾﻗﺪﺍ ﻣﻨﺎ ﻓﻘﺎﻝ ﴿ :ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﻮﹶﻟ ﻬ ﻢ ﺇ ﱠﻻ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﹾﺍ ﺭﺑﻨﺎ ﺍ ﹾﻏ ِﻔ ﺮ ﹶﻟﻨﺎ ﹸﺫﻧﻮﺑﻨﺎ ﻭﺇ ﺳﺮﺍﹶﻓﻨﺎ ﰲ ﹶﺃ ﻣ ِﺮﻧﺎ ﻭﹶﺛﺒ ﷲ ﺏ ﺍﻵ ِﺧ ﺮﺓِ ،ﻭﺍ ُ ﺴ ﻦ ﺛﹶﻮﺍ ِ ﺏ ﺍﻟ ﺪﻧﻴﺎ ﻭﺣ ﺼ ﺮﻧﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ * ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﱠﻪ ﺛﹶﻮﺍ ﻭﺍﻧ ﺴِﻨ ﺤِ ﺤﺐ ﺍﳌﹸ ﻳ ِ ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٤٨-١٤٧ :ﳌﺎ ﻋﻠﻢ ﺍﻟﻘﻮ ﻡ ﺃﻥ ﺍﻟﻌﺪﻭ ﺇﳕﺎ ﻳﺪﺍ ﹸﻝ ﻋﻠﻴﻬﻢ ﺑﺬﻧﻮﻢ ،ﻭﺃﻥ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﺇﳕﺎ ﻳﺴﺘ ِﺰﻟﱡﻬﻢ ﻭﻳﻬ ِﺰﻣﻬﻢ ﺎ ،ﻭﺃﺎ ﻧﻮﻋﺎﻥ :ﺗﻘﺼ ﲑ ﰲ ﺣﻖ ﺃﻭ ﲡﺎﻭ ﺯ ﳊﺪ ،ﻭﺃﻥ ﺍﻟﻨﺼﺮ ﹶﺓ ﻣﻨﻮﻃﺔ ﺑﺎﻟﻄﺎﻋﺔ ،ﻗﺎﹸﻟﻮﺍ :ﺭﺑﻨﺎ ﺍﻏ ِﻔ ﺮ ﻟﻨﺎ ﺫﻧﻮﺑﻨﺎ ﻭﺇﺳﺮﺍﹶﻓﻨﺎ ﰲ ﺃﻣﺮﻧﺎ ،ﰒ ﻋِﻠﻤﻮﺍ ﺖ ﺃﻗﺪﺍ ِﻡ ﺼﺮﻫﻢ ،ﱂ ﻳ ﹾﻘ ِﺪﺭﻭﺍ ﻫﻢ ﻋﻠﻰ ﺗﺜﺒﻴ ِ ﺖ ﺃﻗﺪﺍﻣﻬﻢ ﻭﻳﻨ ﺃﻥ ﺭﺑﻬﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﻥ ﱂ ﻳﺜﺒ ﺖ ﺃﻧﻔﺴﻬﻢ ،ﻭﻧﺼﺮﻫﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ،ﻓﺴﺄﻟﻮﻩ ﻣﺎ ﻳﻌﻠﻤﻮﻥ ﺃﻧ ﻪ ﺑﻴﺪﻩ ﺩﻭﻢ ،ﻭﺃﻧﻪ ﺇﻥ ﱂ ﻳﺜﺒ ﺼﺮﻭﺍ ،ﹶﻓ ﻮﻓﱠﻮﺍ ﺍﳌﻘﹶﺎ ﻣﻴ ِﻦ ﺣﻘﱠﻬﻤﺎ :ﻣﻘﺎ ﻡ ﺍﳌﻘﺘﻀﻰ ،ﻭﻫﻮ ﺃﻗﺪﺍﻣﻬﻢ ﻭﻳﻨﺼﺮﻫﻢ ﱂ ﻳﺜﺒﺘﻮﺍ ﻭﱂ ﻳﻨﺘ ِ
١٤٠ ﺏ ﻭﺍﻹﺳﺮﺍﻑ، ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﻣﻘﺎ ﻡ ﺇﺯﺍﻟ ِﺔ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﻨﺼﺮﺓ ،ﻭﻫﻮ ﺍﻟﺬﻧﻮ ﺴﺮﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵ ِﺧﺮﺓ، ﰒ ﺣﺬﱠﺭﻫﻢ ﺳﺒﺤﺎﻧﻪ ﻣِﻦ ﻃﺎﻋﺔ ﻋﺪﻭﻫﻢ ،ﻭﺃﺧﱪ ﺃﻧﻬﻢ ﺇﻥ ﺃﻃﺎﻋﻮﻫﻢ ﺧ ِ ﲔ ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋﻮﺍ ﺍﳌﺸﺮﻛﲔ ﳌﺎ ﺍﻧﺘﺼﺮﻭﺍ ﻭﻇﻔِﺮﻭﺍ ﻳﻮ ﻡ ﺃﹸﺣﺪ. ﺾ ﺑﺎﳌﻨﺎﻓﻘ ﻭﰱ ﺫﻟﻚ ﺗﻌﺮﻳ ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻣﻮﱃ ﺍﳌﺆﻣﻨﲔ ،ﻭﻫﻮ ﺧﲑ ﺍﻟﻨﺎﺻﺮﻳﻦ ،ﻓﻤﻦ ﻭﺍﻻﻩ ﻓﻬﻮ ﺍﳌﻨﺼﻮﺭ. ﰒ ﺃﺧﱪﻫﻢ ﺃﻧﻪ ﺳﻴﻠﻘﻰ ﰲ ﻗﻠﻮﺏ ﺃﻋﺪﺍﺋﻬﻢ ﺍﻟﺮﻋﺐ ﺍﻟﺬﻯ ﳝﻨﻌﻬﻢ ﻣﻦ ﺍ ﹸﳍﺠﻮ ِﻡ ﻋﻠﻴﻬﻢ، ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺣﺮﻢ ،ﻭﺃﻧﻪ ﻳﺆﻳﺪ ﺣﺰﺑﻪ ﲜﻨﺪ ﻣِﻦ ﺍﻟﺮﻋﺐ ﻳﻨﺘﺼِﺮﻭ ﹶﻥ ﺑﻪ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ، ﺐ ﺑﺴﺒﺐ ﻣﺎ ﰲ ﻗﻠﻮﻢ ﻣِﻦ ﺍﻟﺸﺮ ِﻙ ﺑﺎﷲِ ،ﻭﻋﻠﻰ ﻗﺪ ِﺭ ﺍﻟﺸﺮ ِﻙ ﻳﻜﻮﻥ ﺍﻟﺮﻋﺐ، ﻭﺫﻟﻚ ﺍﻟﺮﻋ ﺸ ﺮﻙِ ،ﳍﻢ ﷲ ﺃﺷ ﺪ ﺷﻰ ٍﺀ ﺧﻮﻓﹰﺎ ﻭﺭﻋﺒﺎﹰ ،ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﱂ ﻳ ﹾﻠِﺒﺴﻮﺍ ﺇﳝﺎﻧﻬﻢ ﺑﺎﻟ ﻓﺎﳌﺸﺮ ﻙ ﺑﺎ ِ ﻑ ﻭﺍﻟﻀﻼ ﹸﻝ ﻭﺍﻟﺸﻘﺎ ُﺀ. ﺍﻷﻣ ﻦ ﻭﺍﳍﹸﺪﻯ ﻭﺍﻟﻔﻼﺡ ،ﻭﺍﳌﺸﺮ ﻙ ﻟﻪ ﺍﳋﻮ ﻕ ﺍﻟﻮﻋﺪ ،ﻭﺃﻢ ﺻ ﺪﹶﻗﻬ ﻢ ﻭﻋﺪﻩ ﰲ ﻧﺼﺮﻢ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ،ﻭﻫﻮ ﺍﻟﺼﺎﺩ ﰒ ﺃﺧﱪﻫﻢ ﺃﻧﻪ ﻟﻮ ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔِ ،ﻭﻟﺰﻭﻡ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﻻﺳﺘﻤﺮﺕ ﻧﺼﺮﻢ ،ﻭﻟﻜﻦ ﺍﳔﻠﻌﻮﺍ ﻋﻦ ﺼ ﺮﺓﹸ ،ﻓﺼﺮﻓﻬﻢ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ،ﻭﻓﺎﺭﻗﹸﻮﺍ ﻣﺮﻛﺰﻫﻢ ،ﻓﺎﳔﻠﻌﻮﺍ ﻋﻦ ﻋﺼﻤﺔ ﺍﻟﻄﺎﻋﺔ ،ﻓﻔﺎﺭﻗﺘﻬﻢ ﺍﻟﻨ ﻋﺪﻭﻫﻢ ﻋﻘﻮﺑ ﹰﺔ ﻭﺍﺑﺘﻼﺀً ،ﻭﺗﻌﺮﻳﻔﹰﺎ ﳍﻢ ﺑﺴﻮﺀ ﻋﻮﺍﻗِﺐ ﺍﳌﻌﺼﻴﺔِ ،ﻭﺣﺴ ِﻦ ﻋﺎﻗﺒﺔ ﺍﻟﻄﺎﻋﺔ. ﰒ ﺃﺧﱪ ﺃﻧﻪ ﻋﻔﹶﺎ ﻋﻨﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﹸﻛﻠﱢﻪ ،ﻭﺃﻧﻪ ﺫﻭ ﻓﻀ ٍﻞ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ .ﻗﻴﻞ ﻟﻠﺤﺴﻦ :ﻛﻴﻒ ﻳﻌﻔﻮ ﻋﻨﻬﻢ ،ﻭﻗﺪ ﺳﻠﱠﻂ ﻋﻠﻴﻬﻢ ﺃﻋﺪﺍﺀَﻫﻢ ﺣﱴ ﻗﺘﻠﹸﻮﺍ ﻣﻨﻬﻢ ﻣﻦ ﻗﺘﻠﻮﺍ ،ﻭﻣﱠﺜﻠﹸﻮﺍ ﻢ ،ﻭﻧﺎﻟﹸﻮﺍ ﻣﻨﻬﻢ ﻣﺎ ﻧﺎﻟﻮﻩ؟ ﻓﻘﺎﻝ :ﻟﻮﻻ ﻋﻔﻮﻩ ﻋﻨﻬﻢ ،ﻻﺳﺘﺄﺻﻠﹶﻬﻢ ،ﻭﻟﻜﻦ ﺑﻌﻔﻮﻩ ﻋﻨﻬﻢ ﺩﹶﻓ ﻊ ﻋﻨﻬﻢ ﻋﺪﻭﻫﻢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﻣﺠﻤﻌﲔ ﻋﻠﻰ ﺍﺳﺘﺌﺼﺎﳍﻢ. ﺏ ﻭﺍﻟﺬﻫﺎﺏ ﰲ ﺖ ﺍﻟﻔﺮﺍ ِﺭ ﻣﺼﻌﺪﻳﻦ ،ﺃﻯ :ﺟﺎﺩﻳﻦ ﰲ ﺍﳍﺮ ِ ﱠﰒ ﺫﻛﱠﺮﻫﻢ ﲝﺎﳍﻢ ﻭﻗ ﺍﻷﺭﺽِ ،ﺃﻭ ﺻﺎﻋﺪﻳﻦ ﰲ ﺍﳉﺒ ِﻞ ﻻ ﻳﻠﹾﻮﻭ ﹶﻥ ﻋﻠﻰ ﺃﺣ ٍﺪ ﻣﻦ ﻧﺒﻴﻬﻢ ﻭﻻ ﺃﺻﺤﺎﻢ ،ﻭﺍﻟﺮﺳﻮ ﹸﻝ ﱃ ِﻋﺒﺎ ﺩ ﺍﻟﻠﱠﻪ ،ﹶﺃﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ( ،ﻓﺄﺛﺎﻢ ﺬﺍ ﺍﳍﺮﺏ ﻭﺍﻟﻔﺮﺍﺭِ ،ﻏ ﻤﹰﺎ ﻳﺪﻋﻮﻫﻢ ﰲ ﺃﹸﺧﺮﺍﻫﻢ) :ﺇ ﱠ ﺑﻌ ﺪ ﹶﻏ ﻢ :ﻏ ﻢ ﺍﳍﺰﳝﺔ ﻭﺍﻟﻜﺴﺮﺓِ ،ﻭﻏ ﻢ ﺻﺮﺧ ِﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﻬﻢ ﺑﺄﻥ ﳏﻤﺪﹰﺍ ﻗﺪ ﻗﹸﺘﻞ. ﻭﻗﻴﻞ :ﺟﺎﺯﺍﻛﻢ ﻏ ﻤﹰﺎ ﲟﺎ ﻏﻤﻤﺘﻢ ﺭﺳﻮﻟﹶﻪ ﺑﻔﺮﺍﺭﻛﻢ ﻋﻨﻪ ،ﻭﺃﺳﻠﻤﺘﻤﻮﻩ ﺇﱃ ﻋﺪ ﻭﻩِ ،ﻓﺎﻟﻐ ﻢ ﺍﻟﺬﻯ ﺣﺼﻞ ﻟﻜﻢ ﺟﺰﺍ ًﺀ ﻋﻠﻰ ﺍﻟﻐ ﻢ ﺍﻟﺬﻯ ﺃﻭﻗﻌﺘﻤﻮﻩ ﺑﻨﺒﻴﻪ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻷﻭ ﹸﻝ ﺃﻇﻬﺮ ﻟﻮﺟﻮﻩ: ﺤ ﺰﻧﻮﹾﺍ ﻋﻠﻰ ﻣﺎ ﻓﹶﺎﺗﻜﹸﻢ ﻭﻻ ﻣﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ: ﻼ ﺗ ﺃﺣﺪﻫﺎ :ﺃﻥ ﻗﻮﻟﻪِ﴿ :ﻟ ﹶﻜﻴ ﹶ [١٥٣ﺗﻨﺒﻴ ﻪ ﻋﻠﻰ ﺣِﻜﻤﺔ ﻫﺬﺍ ﺍﻟﻐﻢ ﺑﻌ ﺪ ﺍﻟﻐﻢ ،ﻭﻫﻮ ﺃﻥ ﻳﻨﺴﻴﻬﻢ ﺍﳊﺰ ﹶﻥ ﻋﻠﻰ ﻣﺎ ﻓﺎﻢ ﻣِﻦ ﺍﻟﻈﻔﺮ ،ﻭﻋﻠﻰ ﻣﺎ ﺃﺻﺎﻢ ﻣِﻦ ﺍﳍﺰﳝ ِﺔ ﻭﺍﳉِﺮﺍﺡِ ،ﻓﻨﺴﻮﺍ ﺑﺬﻟﻚ ﺍﻟﺴﺒﺐ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﳛﺼﻞ
١٤١ ﺑﺎﻟﻐ ﻢ ﺍﻟﺬﻯ ﻳﻌ ﹸﻘﺒﻪ ﻏ ﻢ ﺁﺧﺮ. ﺕ ﺍﻟﻐﻨﻴﻤﺔ ،ﰒ ﺃﻋﻘﺒﻪ ﻏ ﻢ ﺍﳍﺰﳝﺔِ ،ﰒ ﺼ ﹶﻞ ﳍﻢ ﻏ ﻢ ﻓﻮﺍ ِ ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻣﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ،ﻓﺈﻧﻪ ﺣ ﻏ ﻢ ﺍﳉﺮﺍﺡ ﺍﻟﱴ ﺃﺻﺎﺑﺘﻬﻢ ،ﰒ ﹶﻏ ﻢ ﺍﻟﻘﺘﻞِ ،ﰒ ﹶﻏ ﻢ ﲰﺎﻋِﻬﻢ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﹸﻗِﺘﻞﹶ ،ﰒ ﹶﻏ ﻢ ﻇﻬﻮﺭ ﺃﻋﺪﺍﺋﻬﻢ ﻋﻠﻰ ﺍﳉﺒﻞ ﻓﻮﻗﻬﻢ ،ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻏﻤﲔ ﺍﺛﻨﲔ ﺧﺎﺻﺔ ،ﺑﻞ ﻏ ﻤﹰﺎ ﻣﺘﺘﺎﺑﻌﹰﺎ ﻟﺘﻤﺎﻡ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﻣﺘﺤﺎﻥ. ﺐ ﺟﺰﺍﺀ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻗﻮﻟﻪِ﴿ :ﺑ ﻐ ﻢ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٥٣ :ﻣﻦ ﲤﺎﻡ ﺍﻟﺜﻮﺍﺏِ ،ﻻ ﺃﻧﻪ ﺳﺒ ﻼ ﺑﻐﻢ ،ﺟﺰﺍ ًﺀ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﻣﻨﻬﻢ ﻣﻦ ﺍﳍﺮﻭﺏ ﺼﹰ ﺍﻟﺜﻮﺍﺏ ،ﻭﺍﳌﻌﲎ :ﺃﺛﺎﺑﻜﻢ ﻏ ﻤﹰﺎ ﻣﺘ ِ ﻭﺇﺳﻼﻣﻬﻢ ﻧﺒﻴﻬﻢ ج ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺗﺮﻙ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﻟﻪ ﻭﻫﻮ ﻳﺪﻋﻮﻫﻢ ،ﻭﳐﺎﻟﻔﺘﻬﻢ ﻟﻪ ﰲ ﻟﺰﻭ ِﻡ ﻣﺮﻛﺰﻫﻢ ،ﻭﺗﻨﺎﺯﻋﻬِﻢ ﰲ ﺍﻷﻣﺮ ،ﻭﻓﺸﻠﻬﻢ ،ﻭ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻳﻮﺟﺐ ﻏ ﻤﹰﺎ ﳜﺼﻪ ،ﻓﺘﺮﺍﺩﻓﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻐﻤﻮ ﻡ ﻛﻤﺎ ﺗﺮﺍﺩﻓﺖ ﻣﻨﻬﻢ ﺃﺳﺒﺎﺑﻬﺎ ﻭﻣﻮﺟﺒﺎﺗﻬﺎ ،ﻭﻟﻮﻻ ﺃﻥ ﺗﺪﺍﺭﻛﻬﻢ ﺑﻌﻔﻮِﻩ ،ﻟﻜﺎﻥ ﺃﻣﺮﹰﺍ ﺁ ﺧ ﺮ. ﻭﻣِﻦ ﻟﻄﻔﻪ ﻢ ،ﻭﺭﺃﻓﺘﻪ ،ﻭﺭﲪﺘﻪ ،ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﺻﺪﺭﺕ ﻣﻨﻬﻢ ،ﻛﺎﻧﺖ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻄﺒﺎﻉ ،ﻭﻫﻰ ﻣﻦ ﺑﻘﺎﻳﺎ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱴ ﲤﻨﻊ ﻣﻦ ﺍﻟﻨﺼﺮﺓ ﺍﳌﺴﺘﻘﺮﺓ ،ﻓﻘﻴﺾ ﳍﻢ ﺑﻠﻄﻔﻪ ﺃﺳﺒﺎﺑﹰﺎ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﻘﻮﺓ ﺇﱃ ﺍﻟﻔﻌﻞ ،ﻓﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺁﺛﺎﺭﻫﺎ ﺍﳌﻜﺮﻭﻫﺔ ،ﻓﻌﻠﻤﻮﺍ ﺣﻴﻨﺌﺬ ﺃﻥ ﺡ ﺍﻟﺘﻮﺑ ﹶﺔ ﻣﻨﻬﺎ ﻭﺍﻻﺣﺘﺮﺍ ﺯ ﻣِﻦ ﺃﻣﺜﺎﳍﺎ ،ﻭﺩﻓﻌﻬﺎ ﺑﺄﺿﺪﺍﺩﻫﺎ ﺃﻣ ﺮ ﻣﺘﻌﻴﻦ ،ﻻ ﻳﺘﻢ ﳍﻢ ﺍﻟﻔﻼ ﺏ ﺍﻟﱴ ﺩﺧﻞ ﻭﺍﻟﻨﺼﺮ ﹸﺓ ﺍﻟﺪﺍﺋﻤﺔ ﺍﳌﺴﺘﻘﺮﺓ ﺇﻻ ﺑﻪ ،ﻓﻜﺎﻧﻮﺍ ﺃﺷ ﺪ ﺣﺬﺭﹰﺍ ﺑﻌﺪﻫﺎ ،ﻭﻣﻌﺮﻓﺔ ﺑﺎﻷﺑﻮﺍ ِ ﻋﻠﻴﻬﻢ ﻣﻨﻬﺎ. ﺖ ﺍ َﻷ ﺟﺴﺎ ﻡ ﺑِﺎﻟ ِﻌﹶﻠ ِﻞ ﺤ ِ ﺻ ﻭ ﺭﺑﻤﺎ ﺱ ﰒ ﺇﻧﻪ ﺗﺪﺍﺭﻛﻬﻢ ﺳﺒﺤﺎﻧﻪ ﺑﺮﲪﺘﻪ ،ﻭﺧﻔﱠﻒ ﻋﻨﻬﻢ ﺫﻟﻚ ﺍﻟ ﻐﻢ ،ﻭﻏﻴﺒﻪ ﻋﻨﻬﻢ ﺑﺎﻟﻨﻌﺎ ِ ﺱ ﰲ ﺍﳊﺮﺏ ﻋﻼﻣ ﹸﺔ ﺍﻟﻨﺼﺮﺓ ﻭﺍﻷﻣﻦِ ،ﻛﻤﺎ ﺃﻧﺰﻟﻪ ﺍﻟﺬﻯ ﺃﻧﺰﻟﻪ ﻋﻠﻴﻬﻢ ﺃﻣﻨﹰﺎ ﻣﻨﻪ ﻭﺭﲪﺔ ،ﻭﺍﻟﻨﻌﺎ ﻋﻠﻴﻬﻢ ﻳﻮ ﻡ ﺑﺪﺭ ،ﻭﺃﺧﱪ ﺃﻥ ﻣﻦ ﱂ ﻳﺼﺒﻪ ﺫﻟﻚ ﺍﻟﻨﻌﺎﺱ ،ﻓﻬﻮ ﳑﻦ ﺃﳘﺘﻪ ﻧﻔﺴﻪ ﻻ ﺩِﻳﻨﻪ ﻭﻻ ﷲ ﻏ ﲑ ﺍﳊ ﻖ ﻇ ﻦ ﺍﳉﺎﻫﻠﻴﺔ. ﻧﺒﻴﻪ ﻭﻻ ﺃﺻﺤﺎﺑﻪ ،ﻭﺃﻢ ﻳﻈﻨﻮﻥ ﺑﺎ ِ ﺼ ﺮ ﺭﺳﻮﻟﹶﻪ ،ﻭﺃﻥ ﺃ ﻣ ﺮﻩ ﺴ ﺮ ﻫﺬﺍ ﺍﻟﻈ ﻦ ﺍﻟﺬﻯ ﻻ ﻳﻠﻴ ﻖ ﺑﺎﷲِ ،ﺑﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﻨ ﻭﻗﺪ ﻓﹸ ﺴ ﺮ ﺑﻈﻨﻬﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻬﻢ ﱂ ﻳﻜﻦ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ، ﺤﻞﱡ ،ﻭﺃﻧﻪ ﻳﺴِﻠﻤﻪ ﻟﻠﻘﺘﻞ ،ﻭﻗﺪ ﻓﹸ ﺳﻴﻀﻤ ِ ﻭﻻ ﺣِﻜﻤﺔ ﻟﻪ ﻓﻴﻪ ،ﻓﻔﺴﺮ ﺑﺈﻧﻜﺎ ِﺭ ﺍﳊِﻜﻤﺔ ،ﻭﺇﻧﻜﺎ ِﺭ ﺍﻟﻘﺪﺭ ،ﻭﺇﻧﻜﺎ ِﺭ ﺃﻥ ﻳﺘ ﻢ ﺃﻣ ﺮ ﺭﺳﻮﻟﻪ ﺴ ﻮ ِﺀ ﺍﻟﺬﻯ ﹶﻇﻨ ﻪ ﺍﳌﻨﺎﻓﻘﹸﻮ ﹶﻥ ﻭﺍﳌﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺑﻪ ﻭﻳ ﹾﻈ ِﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﹸﻛﻠﱢﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﻇ ﻦ ﺍﻟ
١٤٣ ﻼ ﻛﺎﻷﻧﻌﺎﻡ ،ﻓﻘﺪ ﹶﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟﺴﻮﺀ. ﺭﺳﻠﻪ ،ﻭﻻ ﻳﱰﱢﻝ ﻋﻠﻴﻬﻢ ﻛﺘﺒﻪ ،ﺑﻞ ﻳﺘﺮﻛﻬﻢ ﻫ ﻤ ﹰ ﺏ ﻭﺍﻟﻌِﻘﺎﺏ ﰲ ﺩﺍﺭ ﻳﺠﺎﺯﻯ ﺍﶈﺴ ﻦ ﻭﻣﻦ ﻇﻦ ﺃﻧﻪ ﻟﻦ ﳚﻤﻊ ﻋﺒﻴﺪﻩ ﺑﻌﺪ ﻣﻮﺗِﻬﻢ ﻟﻠﺜﻮﺍ ِ ﻓﻴﻬﺎ ﺑﺈﺣﺴﺎﻧﻪ ،ﻭﺍﳌﺴﻰ َﺀ ﺑﺈﺳﺎﺀﺗﻪ ،ﻭﻳﺒﻴ ﻦ ﳋﻠﻘﻪ ﺣﻘﻴﻘﺔ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ،ﻭﻳﻈﻬ ﺮ ﻟﻠﻌﺎﳌﲔ ﻕ ﺭﺳﻠﻪ ،ﻭﺃﻥ ﺃﻋﺪﺍﺀﻩ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﻜﺎﺫﺑﲔ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇﻦ ﺍﻟﺴﻮ ِﺀ. ﻛﻠﱢﻬﻢ ﺻﺪﻗﹶﻪ ﻭﺻﺪ ﱀ ﺍﻟﺬﻯ ﻋﻤﻠﹶﻪ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮ ِﱘ ﻋﻠﻰ ﻀﻴ ﻊ ﻋﻠﻴﻪ ﻋﻤﻠﹶﻪ ﺍﻟﺼﺎ ﹶ ﻭﻣﻦ ﻇ ﻦ ﺃﻧﻪ ﻳ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ،ﻭﻳﺒ ِﻄﻠﹶﻪ ﻋﻠﻴﻪ ﺑﻼ ﺳﺒﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﺃﻭ ﺃﻧﻪ ﻳﻌﺎِﻗﺒﻪ ﲟﺎ ﻻ ﺻﻨ ﻊ ﻓﻴﻪ ،ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﻟﻪ ،ﻭﻻ ﻗﺪﺭﺓﹶ ،ﻭﻻ ﺇﺭﺍﺩﺓ ﰲ ﺣﺼﻮﻟﻪ ،ﺑﻞ ﻳﻌﺎﻗﺒﻪ ﻋﻠﻰ ﻓﻌﻠﻪ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺑﻪ ،ﺃﻭ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﺕ ﺍﻟﱴ ﻳﺆﻳ ﺪ ﺎ ﺃﻧﺒﻴﺎﺀﻩ ﻭﺭﺳﻠﻪ، ﳚﻮ ﺯ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆﻳ ﺪ ﺃﻋﺪﺍﺀَﻩ ﺍﻟﻜﺎﺫﺑﲔ ﻋﻠﻴﻪ ﺑﺎﳌﻌﺠﺰﺍ ِ ﺐ ﻣﻦ ﺃﻓﲎ ﻀﻠﱡﻮ ﹶﻥ ﺎ ﻋﺒﺎﺩﻩ ،ﻭﺃﻧﻪ ﳛﺴﻦ ﻣﻨﻪ ﹸﻛﻞﱡ ﺷﺊ ﺣﱴ ﺗﻌﺬﻳ ﻭﻳﺠﺮِﻳﻬﺎ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻳ ِ ﻋﻤﺮﻩ ﰲ ﻃﺎﻋﺘﻪ ،ﻓﻴﺨﻠﺪﻩ ﰲ ﺍﳉﺤﻴﻢ ﺃﺳﻔ ﹶﻞ ﺍﻟﺴﺎﻓﻠﲔ ،ﻭﻳﻨ ِﻌ ﻢ ﻣﻦ ﺍﺳﺘﻨﻔﺪ ﻋ ﻤﺮﻩ ﰲ ﻋﺪﺍﻭﺗﻪ ﻭﻋﺪﺍﻭﺓ ﺭﺳﻠﻪ ﻭﺩﻳﻨﻪ ،ﻓﲑﻓﻌﻪ ﺇﱃ ﺃﻋﻠﻰ ﻋﻠﻴﲔ ،ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﻋﻨﺪﻩ ﰲ ﺍﳊﺴﻦ ﺳﻮﺍﺀ ،ﻭﻻ ﻉ ﺃﺣﺪﳘﺎ ﻭﻭﻗﻮﻉ ﺍﻵﺧﺮ ﺇﻻ ﲞﱪ ﺻﺎﺩﻕ ﻭﺇﻻ ﻓﺎﻟﻌﻘﻞ ﻻ ﻳﻘﻀﻰ ﺑﻘﹸﺒﺢ ﺃﺣﺪﳘﺎ ﻳﻌﺮﻑ ﺍﻣﺘﻨﺎ ﺴﻮﺀ. ﻭﺣﺴ ِﻦ ﺍﻵﺧﺮ ،ﻓﻘﺪ ﹶﻇ ﻦ ﺑﻪ ﹶﻇ ﻦ ﺍﻟ ﻭﻣﻦ ﻇﻦ ﺑﻪ ﺃﻧﻪ ﺃﺧ ﱪ ﻋﻦ ﻧﻔﺴﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﲟﺎ ﻇﺎﻫﺮﻩ ﺑﺎﻃﻞ ،ﻭﺗﺸﺒﻴﻪ ،ﻭﲤﺜﻴﻞ، ﻭﺗﺮﻙ ﺍﳊﻖ ،ﱂ ﻳﺨﱪ ﺑﻪ ،ﻭﺇﳕﺎ ﺭﻣ ﺰ ﺇﻟﻴﻪ ﺭﻣﻮﺯﹰﺍ ﺑﻌﻴﺪﺓ ،ﻭﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺇﺷﺎﺭﺍ ٍ ﺕ ﻣ ﹾﻠﻐِﺰ ﹰﺓ ﱂ ﻳﺼﺮﺡ ﺑﻪ ،ﻭﺻﺮﺡ ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺃﺭﺍﺩ ﻣِﻦ ﺧﻠﻘﻪ ﺃﻥ ﻳﺘ ِﻌﺒﻮﺍ ﺃﺫﻫﺎﻧﻬﻢ ﻒ ﻛﻼﻣﻪ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ،ﻭﺗﺄﻭﻳﻠ ِﻪ ﻋﻠﻰ ﻏﲑ ﺗﺄﻭﻳﻠﻪ ،ﻭﻳﺘﻄﻠﱠﺒﻮﺍ ﻟﻪ ﻭﻗﹸﻮﺍﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﰲ ﲢﺮﻳ ِ ﻭﺟﻮ ﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﳌﺴﺘﻜﺮﻫﺔ ،ﻭﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱴ ﻫﻰ ﺑﺎﻷﻟﻐﺎﺯ ﻭﺍﻷﺣﺎﺟﻰ ﺃﺷﺒﻪ ﻣﻨﻬﺎ ﺑﺎﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﺃﺣﺎﳍﻢ ﰲ ﻣﻌﺮﻓﺔ ﺃﲰﺎﺋِﻪ ﻭﺻﻔﺎﺗِﻪ ﻋﻠﻰ ﻋﻘﻮﳍﻢ ﻭﺁﺭﺍﺋﻬﻢ ،ﻻ ﻋﻠﻰ ﻛﺘﺎﺑِﻪ ،ﺑﻞ ﺃﺭﺍﺩ ﻣﻨﻬﻢ ﺃﻥ ﻻ ﳛﻤِﻠﻮﺍ ﻛﻼﻣﻪ ﻋﻠﻰ ﻣﺎ ﻳﻌ ِﺮﻓﹸﻮﻥ ﻣﻦ ﺧﻄﺎﻢ ﻭﻟﻐﺘﻬﻢ ،ﻣﻊ ﺡ ﳍﻢ ﺑﺎﳊﻖ ﺍﻟﺬﻯ ﻳﻨﺒﻐﻰ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ،ﻭﻳﺮﳛﻬﻢ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱴ ﺼ ﺮ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺃﻥ ﻳ ﻑ ﻃﺮﻳﻖ ﺍﳍﺪﻯ ﻭﺍﻟﺒﻴﺎﻥ ،ﻓﻘﺪ ﺗﻮﻗﻌﻬﻢ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺒﺎﻃﻞ ،ﻓﻠﻢ ﻳﻔﻌﻞ ،ﺑﻞ ﺳﻠﻚ ﻢ ﺧﻼ ﺴ ﻮﺀِ ،ﻓﺈﻧﻪ ﺇﻥ ﻗﺎﻝ :ﺇﻧﻪ ﻏ ﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳊ ﻖ ﺑﺎﻟﻠﱠﻔﻆ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻯ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻋﺒﺮ ﺑﻪ ﻫﻮ ﻭﺳﻠﻔﹸﻪ ،ﻓﻘﺪ ﻇﻦ ﺑﻘﹸﺪﺭﺗﻪ ﺍﻟﻌﺠﺰ ،ﻭﺇﻥ ﻗﺎﻝ :ﺇﻧﻪ ﻗﺎ ِﺩ ﺭ ﻭﱂ ﻳﺒﻴﻦ ،ﻭﻋ ﺪ ﹶﻝ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ،ﻭﻋﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﳊ ﻖ ﺇﱃ ﻣﺎ ﻳﻮﻫﻢ ،ﺑﻞ ﻳﻮِﻗﻊ ﰲ ﺍﻟﺒﺎﻃﻞ ﺍﶈﺎﻝ ،ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻔﺎﺳﺪ، ﻓﻘﺪ ﻇ ﻦ ﲝﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﹶﻇ ﻦ ﺍﻟﺴﻮﺀِ ،ﻭﻇ ﻦ ﺃﻧﻪ ،ﻫﻮ ﻭﺳﻠﻔﹸﻪ ﻋﺒﺮﻭﺍ ﻋﻦ ﺍﳊ ﻖ ﺑﺼﺮﳛﻪ ﺩﻭ ﹶﻥ
١٤٤ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﺃﻥ ﺍﳍﹸﺪﻯ ﻭﺍﳊ ﻖ ﰲ ﻛﻼﻣﻬﻢ ﻭﻋﺒﺎﺭﺍﻢ .ﻭﺃﻣﺎ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ،ﻓﺈﳕﺎ ﻳﺆﺧﺬ ﻣِﻦ ﻇﺎﻫﺮﻩ ﺍﻟﺘﺸﺒﻴﻪ ،ﻭﺍﻟﺘﻤﺜﻴﻞ ،ﻭﺍﻟﻀﻼﻝ ،ﻭﻇﺎﻫِﺮ ﻛﻼﻡ ﺍﳌﺘﻬﻮﻛﲔ ﺍﳊﻴﺎﺭﻯ ،ﻫﻮ ﺍﳍﹸﺪﻯ ﻭﺍﳊﻖ، ﺴ ﻮﺀِ ،ﻭﻣﻦ ﺍﻟﻈﺎﻧﲔ ﺑﻪ ﻏﲑ ﻭﻫﺬﺍ ﻣﻦ ﺃﺳﻮﺇ ﺍﻟﻈﻦ ﺑﺎﷲ ،ﹶﻓ ﹸﻜﻞﱡ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﻈﺎﻧﲔ ﺑﺎﷲ ﻇﻦ ﺍﻟ ﺍﳊﻖ ﻇﻦ ﺍﳉﺎﻫﻠﻴﺔ. ﻭﻣﻦ ﻇﻦ ﺑﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﻣﻠﻜﻪ ﻣﺎ ﻻ ﻳﺸﺎﺀ ﻭﻻ ﻳ ﹾﻘ ِﺪﺭ ﻋﻠﻰ ﺇﳚﺎﺩﻩ ﻭﺗﻜﻮﻳﻨﻪ ،ﻓﻘﺪ ﺴ ﻮ ِﺀ. ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻒ ﺣﻴﻨﺌﺬ ﻼ ﻣِﻦ ﺍﻷﺯﻝ ﺇﱃ ﺍﻷﺑ ِﺪ ﻋﻦ ﺃﻥ ﻳﻔﻌﻞﹶ ،ﻭﻻ ﻳﻮﺻ ﻭﻣﻦ ﻇﻦ ﺑﻪ ﺃﻧﻪ ﻛﺎﻥ ﻣ ﻌﻄﱠ ﹰ ﺴ ﻮ ِﺀ. ﺑﺎﻟﻘﹸﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﰒ ﺻﺎ ﺭ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻪ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﻗﺎﺩﺭﺍﹰ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﺕ ﺼﺮ ،ﻭﻻ ﻳﻌﻠﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ ،ﻭﻻ ﻋﺪﺩ ﺍﻟﺴﻤﺎﻭﺍ ِ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺒ ِ ﻭﺍﻷﺭﺽِ ،ﻭﻻ ﺍﻟﻨﺠﻮﻡ ،ﻭﻻ ﺑﲎ ﺁﺩ ﻡ ﻭﺣﺮﻛﺎِﻢ ﻭﺃﻓﻌﺎﳍﻢ ،ﻭﻻ ﻳﻌﻠﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺴ ﻮ ِﺀ. ﰲ ﺍﻷﻋﻴﺎﻥ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻭﻣﻦ ﻇ ﻦ ﺃﻧﻪ ﻻ ﲰ ﻊ ﻟﻪ ،ﻭﻻ ﺑﺼﺮ ،ﻭﻻ ﻋِﻠﻢ ﻟﻪ ،ﻭﻻ ﺇﺭﺍﺩﺓ ،ﻭﻻ ﻛﻼ ﻡ ﻳﻘﻮ ﹸﻝ ﺑﻪ، ﻭﺃﻧﻪ ﱂ ﻳﻜﻠﱢﻢ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳋﻠﻖ ،ﻭﻻ ﻳﺘﻜﱠﻠ ﻢ ﺃﺑﺪﺍﹰ ،ﻭﻻ ﻗﺎﻝ ﻭﻻ ﻳﻘﻮﻝﹸ ،ﻭﻻ ﻟﻪ ﺃﻣ ﺮ ﻭﻻ ﻰ ﺴ ﻮ ِﺀ. ﻳﻘﻮ ﻡ ﺑﻪ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻕ ﲰﺎﻭﺍﺗِﻪ ﻋﻠﻰ ﻋﺮﺷﻪ ﺑﺎﺋﻨﹰﺎ ﻣﻦ ﺧﻠﻘﻪ ،ﻭﺃﻥ ﻧِﺴﺒﺔ ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﺇﱃ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﻓﻮ ﻋﺮﺷﻪ ﻛﻨِﺴﺒﺘﻬﺎ ﺇﱃ ﺃﺳﻔ ِﻞ ﺍﻟﺴﺎﻓﻠﲔ ،ﻭﺇﱃ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱴ ﻳﺮﻏﺐ ﻋﻦ ﺫﻛﺮﻫﺎ ،ﻭﺃﻧﻪ ﺃﺳﻔ ﹸﻞ، ﻛﻤﺎ ﺃﻧﻪ ﺃﻋﻠﻰ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﺃﻗﺒ ﺢ ﺍﻟﻈ ﻦ ﻭﺃﺳﻮﺃﻩ. ﺐ ﺐ ﺍﻟﻔﺴﺎ ﺩ ﻛﻤﺎ ﻳﺤ ﺤﺐ ﺍﻟﻜﻔﺮ ،ﻭﺍﻟﻔﺴﻮﻕ ،ﻭﺍﻟﻌِﺼﻴﺎﻥﹶ ،ﻭﳛ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﻳ ِ ﺴ ﻮ ِﺀ. ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﱪ ،ﻭﺍﻟﻄﺎﻋﺔ ،ﻭﺍﻹﺻﻼﺡ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇﻦ ﺍﻟ ﺐ ﻭﻻ ﻳﺮﺿﻰ ،ﻭﻻ ﻳﻐﻀﺐ ﻭﻻ ﻳﺴﺨﻂ ،ﻭﻻ ﻳﻮﺍﱃ ﻭﻻ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﻻ ﻳﺤ ﺕ ﺍﻟﺸﻴﺎﻃﲔ ﰲ ﻳﻌﺎﺩﻯ ،ﻭﻻ ﻳﻘﺮﺏ ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ،ﻭﻻ ﻳﻘﺮﺏ ﻣﻨﻪ ﺃﺣﺪ ،ﻭﺃﻥ ﺫﻭﺍ ِ ﺴ ﻮ ِﺀ. ﺍﻟﻘﹸﺮﺏ ﻣِﻦ ﺫﺍﺗﻪ ﻛﺬﻭﺍﺕ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﺃﻭﻟﻴﺎﺋﻪ ﺍﳌﻔﻠﺤﲔ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻭﻣﻦ ﻇ ﻦ ﺃﻧﻪ ﻳﺴﻮﻯ ﺑﲔ ﺍﳌﺘﻀﺎ ﺩﻳﻦ ،ﺃﻭ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﺘﺴﺎﻭﻳﲔ ﻣﻦ ﻛﻞ ﻭﺟﻪ ،ﺃﻭ ﺏ ﺑﻜﺒﲑﺓ ﻭﺍﺣﺪﺓ ﺗﻜﻮﻥ ﺑﻌﺪﻫﺎ ،ﻓﻴﺨﻠﺪ ﻓﺎﻋﻞ ﺕ ﺍﻟﻌﻤﺮ ﺍﳌﺪﻳﺪ ﺍﳋﺎﻟﺼ ﹶﺔ ﺍﻟﺼﻮﺍ ﻳ ﺤِﺒﻂﹸ ﻃﺎﻋﺎ ِ ﺨﱢﻠﺪﻩ ﰲ ﻂ ﺎ ﲨﻴﻊ ﻃﺎﻋﺎﺗﻪ ﻭﻳ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺎﺕ ﰲ ﺍﻟﻨﺎﺭ ﺃﺑ ﺪ ﺍﻵﺑﺪﻳﻦ ﺑﺘﻠﻚ ﺍﻟﻜﺒﲑﺓ ،ﻭﻳﺤﺒ ﹸ ﺕ ﻋﻤﺮﻩ ﰲ ﻣﺴﺎﺧِﻄﻪ ﺍﻟﻌﺬﺍﺏ ،ﻛﻤﺎ ﳜﻠﺪ ﻣﻦ ﻻ ﻳﺆﻣﻦ ﺑﻪ ﻃﺮﻓﺔ ﻋﲔ ،ﻭﻗﺪ ﺍﺳﺘﻨﻔﺪ ﺳﺎﻋﺎ ِ
١٤٥ ﺴ ﻮ ِﺀ. ﻭﻣﻌﺎﺩﺍﺓ ﺭﺳﻠﻪ ﻭﺩﻳﻨﻪ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻑ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ﻭﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻠﻪ ،ﺃﻭ ﻋﻄﱠﻞ ﻼ ﻭﺑﺎﳉﻤﻠﺔ ..ﻓﻤﻦ ﻇ ﻦ ﺑﻪ ِﺧ ﹶ ﺴ ﻮ ِﺀ. ﺣﻘﺎﺋ ﻖ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ،ﻭﻭﺻﻔﺘﻪ ﺑﻪ ﺭﺳﻠﻪ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﻭﻣﻦ ﻇﻦ ﺃﻥ ﻟﻪ ﻭﻟ ﺪﺍﹰ ،ﺃﻭ ﺷﺮﻳﻜﹰﺎ ﺃﻭ ﺃﻥ ﺃﺣ ﺪﹰﺍ ﻳﺸﻔ ﻊ ﻋﻨﺪﻩ ﺑﺪﻭﻥ ﺇﺫﻧﻪ ،ﺃﻭ ﺃﻥ ﺑﻴﻨﻪ ﺐ ﻟﻌﺒﺎﺩﻩ ﺃﻭﻟﻴﺎﺀ ﻣِﻦ ﺩﻭﻧﻪ ﻳﺘﻘﺮﺑﻮﻥ ﺼ ﻂ ﻳﺮﻓﻌﻮﻥ ﺣﻮﺍﺋﺠﻬﻢ ﺇﻟﻴﻪ ،ﺃﻭ ﺃﻧﻪ ﻧ ﻭﺑﲔ ﺧﻠﻘﻪ ﻭﺳﺎﺋ ﹶ ﻢ ﺇﻟﻴﻪ ،ﻭﻳﺘﻮﺳﻠﻮﻥ ﻢ ﺇﻟﻴﻪ ،ﻭﳚﻌﻠﻮﻢ ﻭﺳﺎﺋﻂ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ،ﻓﻴﺪﻋﻮﻢ ،ﻭﳛﺒﻮﻢ ﻛﺤﺒﻪ، ﻭﳜﺎﻓﻮﻢ ﻭﻳﺮﺟﻮﻢ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﺃﻗﺒ ﺢ ﺍﻟﻈﻦ ﻭﺃﺳﻮﺃﻩ. ﺏ ﺇﻟﻴﻪ، ﻭﻣﻦ ﻇﻦ ﺑﻪ ﺃﻧﻪ ﻳﻨﺎ ﹸﻝ ﻣﺎ ﻋﻨﺪﻩ ﲟﻌﺼﻴﺘﻪ ﻭﳐﺎﻟﻔﺘﻪ ،ﻛﻤﺎ ﻳﻨﺎﻟﻪ ﺑﻄﺎﻋﺘﻪ ﻭﺍﻟﺘﻘﺮ ِ ﺴ ﻮ ِﺀ. ﻑ ﺣِﻜﻤﺘﻪ ﻭﺧﻼﻑ ﻣﻮﺟﺐ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ،ﻭﻫﻮ ﻣﻦ ﻇﻦ ﺍﻟ ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﺧﻼ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﺇﺫﺍ ﺗﺮﻙ ﻷﺟﻠﻪ ﺷﻴﺌﹰﺎ ﱂ ﻳﻌﻮﺿﻪ ﺧﲑﹰﺍ ﻣﻨﻪ ،ﺃﻭ ﻣﻦ ﻓﻌﻞ ﻷﺟﻠﻪ ﺷﻴﺌﹰﺎ ﱂ ﺴ ﻮ ِﺀ. ﻳﻌﻄﻪ ﺃﻓﻀ ﹶﻞ ﻣﻨﻪ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇﻦ ﺍﻟ ﺐ ﻋﻠﻰ ﻋﺒﺪﻩ ،ﻭﻳﻌﺎﻗﺒﻪ ﻭﳛﺮﻣﻪ ﺑﻐﲑ ﺟﺮﻡ ،ﻭﻻ ﺳﺒﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﻳﻐﻀ ﺴ ﻮ ِﺀ. ﺇﻻ ﲟﺠﺮﺩ ﺍﳌﺸﻴﺌﺔ ،ﻭﳏﺾ ﺍﻹﺭﺍﺩﺓ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇﻦ ﺍﻟ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﺇﺫﺍ ﺻﺪﻗﻪ ﰲ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ،ﻭﺗﻀﺮﻉ ﺇﻟﻴﻪ ،ﻭﺳﺄﻟﻪ ،ﻭﺍﺳﺘﻌﺎﻥ ﺑﻪ، ﻑ ﻣﺎ ﻭﺗﻮﻛﱠﻞ ﻋﻠﻴﻪ ﺃﻧﻪ ﻳﺨﻴﺒﻪ ﻭﻻ ﻳﻌﻄﻴﻪ ﻣﺎ ﺳﺄﻟﻪ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟﺴﻮﺀِ ،ﻭﻇ ﻦ ﺑﻪ ﺧﻼ ﻫﻮ ﺃﻫﻠﹸﻪ. ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧ ﻪ ﻳﺜﻴﺒﻪ ﺇﺫﺍ ﻋﺼﺎﻩ ﲟﺎ ﻳﺜﻴﺒﻪ ﺑﻪ ﺇﺫﺍ ﺃﻃﺎﻋﻪ ،ﻭﺳﺄﻟﻪ ﺫﻟﻚ ﰲ ﺩﻋﺎﺋﻪ ،ﻓﻘﺪ ﻑ ﻣﺎ ﻫﻮ ﺃﻫﻠﹸﻪ ﻭﻣﺎ ﻻ ﻳﻔﻌﻠﻪ. ﻑ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺣِﻜﻤﺘﻪ ﻭﲪﺪﻩ ،ﻭﺧﻼ ﻇ ﻦ ﺑﻪ ﺧﻼ ﻭﻣﻦ ﻇﻦ ﺑﻪ ﺃﻧﻪ ﺇﺫﺍ ﺃﻏﻀﺒﻪ ،ﻭﺃﺳﺨﻄﻪ ،ﻭﺃﻭﺿﻊ ﰲ ﻣﻌﺎﺻﻴﻪ ،ﰒ ﺍﲣﺬ ﻣﻦ ﺩﻭﻧﻪ ﻭﻟﻴﺎﹰ، ﺨﱢﻠﺼﻪ ﻣِﻦ ﻭﺩﻋﺎ ﻣِﻦ ﺩﻭﻧﻪ ﻣﻠﹶﻜﹰﺎ ﺃﻭ ﺑﺸﺮﹰﺍ ﺣﻴﺎﹰ ،ﺃﻭ ﻣﻴﺘﹰﺎ ﻳﺮﺟﻮ ﺑﺬﻟﻚ ﺃﻥ ﻳﻨ ﹶﻔﻌﻪ ﻋﻨﺪ ﺭﺑﻪ ،ﻭﻳ ﺴ ﻮﺀِ ،ﻭﺫﻟﻚ ﺯﻳﺎﺩﺓ ﰲ ﺑ ﻌﺪِﻩ ﻣﻦ ﺍﻟﻠﱠﻪ ،ﻭﰱ ﻋﺬﺍﺑﻪ. ﻋﺬﺍﺑﻪ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﹶﻇ ﻦ ﺍﻟ ﻂ ﻋﻠﻰ ﺭﺳﻮِﻟ ِﻪ ﳏﻤﺪ ج ﺃﻋﺪﺍ َﺀﻩ ﺗﺴﻠﻴﻄﹰﺎ ﻣﺴﺘ ِﻘ ﺮﹰﺍ ﺩﺍﺋﻤﹰﺎ ﰲ ﺣﻴﺎﺗﻪ ﻭﻣﻦ ﻇ ﻦ ﺑﻪ ﺃﻧﻪ ﻳﺴﻠﱢ ﹸ ﺻﻴﻪ ،ﻭﻇﻠﻤﻮﺍ ﺃﻫ ﹶﻞ ﻭﰱ ﳑﺎﺗﻪ ،ﻭﺍﺑﺘﻼﻩ ﻢ ﻻ ﻳﻔﺎﺭﻗﻮﻧﻪ ،ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﺳﺘﺒﺪﻭﺍ ﺑﺎﻷﻣﺮ ﺩﻭﻥ ﻭ ِ ﺑﻴِﺘﻪِ ،ﻭﺳﻠﺒﻮﻫﻢ ﺣ ﱠﻘﻬﻢ ،ﻭﺃﺫﻟﱡﻮﻫﻢ ،ﻭﻛﺎﻧﺖ ﺍﻟﻌ ﺰ ﹸﺓ ﻭﺍﻟﻐﻠﺒ ﹸﺔ ﻭﺍﻟﻘﻬ ﺮ ﻷﻋﺪﺍﺋِﻪ ﻭﺃﻋﺪﺍﺋِﻬﻢ ﺩﺍﺋﻤﹰﺎ ﻣِﻦ ﻏﲑ ﺟﺮﻡ ﻭﻻ ﺫﻧﺐ ﻷﻭﻟﻴﺎﺋﻪ ،ﻭﺃﻫﻞ ﺍﳊﻖ ،ﻭﻫﻮ ﻳﺮﻯ ﻗﻬﺮﻫﻢ ﳍﻢ ،ﻭﻏﺼﺒﻬﻢ ﺇﻳﺎﻫﻢ ﺼﺮﻫﻢ ﺣﻘﱠﻬﻢ ،ﻭﺗﺒﺪﻳﻠﹶﻬﻢ ﺩِﻳ ﻦ ﻧﺒﻴﻬﻢ ،ﻭﻫﻮ ﻳﻘﺪﺭ ﻋﻠﻰ ﻧﺼﺮﺓ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺣﺰﺑﻪ ﻭﺟﻨﺪﻩ ،ﻭﻻ ﻳﻨ
١٤٦ ﻭﻻ ﻳﺪﻳﻠﻬﻢ ،ﺑﻞ ﻳﺪﻳﻞ ﺃﻋﺪﺍﺀﻫﻢ ﻋﻠﻴﻬﻢ ﺃﺑﺪﺍﹰ ،ﺃﻭ ﺃﻧﻪ ﻻ ﻳﻘ ِﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ،ﺑﻞ ﺣﺼﻞ ﻫﺬﺍ ﺴﻠﱢ ﻢ ﺃﹸﻣﺘﻪ ﻋﻠﻴﻪ ﺑﻐﲑ ﻗﹸﺪﺭﺗﻪ ﻭﻻ ﻣﺸﻴﺌﺘﻪ ،ﰒ ﺟﻌﻞ ﺍﳌﺒﺪﻟﲔ ﻟﺪﻳﻨﻪ ﻣﻀﺎﺟﻌﻴﻪ ﰲ ﺣﻔﺮﺗﻪ ،ﺗ ﻭﻋﻠﻴﻬﻢ ﻛﻞ ﻭﻗﺖ ﻛﻤﺎ ﺗﻈﻨﻪ ﺍﻟﺮﺍﻓﻀﺔﹸ ،ﻓﻘﺪ ﻇ ﻦ ﺑﻪ ﺃﻗﺒ ﺢ ﺍﻟﻈ ﻦ ﻭﺃﺳﻮﺃﻩ ،ﺳﻮﺍ ًﺀ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﻗﺎﺩ ﺭ ﻋﻠﻰ ﺃﻥ ﻳﻨﺼﺮﻫﻢ ،ﻭﳚﻌﻞ ﳍﻢ ﺍﻟﺪﻭﻟ ﹶﺔ ﻭﺍﻟﻈﻔﺮ ،ﺃﻭ ﺃﻧﻪ ﻏ ﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻬﻢ ﺏ ﺴ ﻮ ِﺀ ﺑﻪ ،ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﺮ ﻗﺎﺩِﺣﻮﻥ ﰲ ﻗﹸﺪﺭﺗﻪ ،ﺃﻭ ﰲ ﺣِﻜﻤﺘﻪ ﻭﲪﺪﻩ ،ﻭﺫﻟﻚ ﻣِﻦ ﻇ ﻦ ﺍﻟ ﺐ ﺃﻥ ﻳﻔﻌﻞ ﺾ ﺇﱃ ﻣﻦ ﻇ ﻦ ﺑﻪ ﺫﻟﻚ ﻏﲑ ﳏﻤﻮﺩ ﻋﻨﺪﻫﻢ ،ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟ ﺍﻟﺬﻯ ﻓﻌﻞ ﻫﺬﺍ ﺑﻐﻴ ﻑ ﺫﻟﻚ ،ﻟﻜﻦ ﺭﹶﻓﻮﺍ ﻫﺬﺍ ﺍﻟﻈ ﻦ ﺍﻟﻔﺎ ِﺳ ﺪ ﲞﺮﻕ ﺃﻋﻈ ﻢ ﻣﻨﻪ ،ﻭﺍﺳﺘﺠﺎﺭﻭﺍ ﻣﻦ ﺍﻟﺮﻣﻀﺎ ِﺀ ﺧﻼ ﺑﺎﻟﻨﺎﺭ ،ﻓﻘﺎﻟﻮﺍ :ﱂ ﻳﻜﻦ ﻫﺬﺍ ﲟﺸﻴﺌﺔ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﻟﻪ ﻗﺪﺭ ﹲﺓ ﻋﻠﻰ ﺩﻓﻌﻪ ﻭﻧﺼﺮ ﺃﻭﻟﻴﺎﺋﻪ ،ﻓﺈﻧﻪ ﻻ ﻳ ﹾﻘ ِﺪﺭ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﻋﺒﺎﺩﻩ ،ﻭﻻ ﻫﻰ ﺩﺍﺧﻠ ﹲﺔ ﲢﺖ ﻗﺪﺭﺗﻪ ،ﻓﻈﻨﻮﺍ ﺑﻪ ﹶﻇ ﻦ ﺇﺧﻮﺍﻢ ﺍﻮﺱ ﻭﺍﻟﱠﺜﻨﻮِﻳ ِﺔ ﺑﺮﻢ ،ﻭﻛ ﹲﻞ ﻣﺒﻄﻞ ،ﻭﻛﺎﻓﺮ ،ﻭﻣﺒﺘﺪِﻉ ﻣﻘﻬﻮﺭ ﻣﺴﺘﺬﻝ ،ﻓﻬﻮ ﻳﻈﻦ ﺑﺮﺑﻪ ﻫﺬﺍ ﺍﻟﻈﻦ، ﻭﺃﻧﻪ ﺃﻭﱃ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ،ﻭﺍﻟﻌﻠﻮ ﻣﻦ ﺧﺼﻮﻣﻪ ،ﻓﺄﻛﺜﺮ ﺍﳋﻠﻖ ،ﺑﻞ ﻛﻠﻬﻢ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺺ ﺱ ﺍﳊﻖ ،ﻧﺎﻗ ﺐ ﺑﲎ ﺁﺩﻡ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻣﺒﺨﻮ ﺴ ﻮﺀِ ،ﻓﺈﻥ ﻏﺎﻟ ﷲ ﻏ ﲑ ﺍﳊ ﻖ ﻇ ﻦ ﺍﻟ ﻳﻈﻨﻮﻥ ﺑﺎ ِ ﻕ ﻣﺎ ﺃﻋﻄﺎ ﻩ ﺍﻟﻠﱠﻪ ،ﻭﻟِﺴﺎﻥ ﺣﺎﻟﻪ ﻳﻘﻮﻝ :ﻇﻠﻤﲎ ﺭﺑﻰ ،ﻭﻣﻨﻌﲎ ﻣﺎ ﺍﳊﻆ ﻭﺃﻧﻪ ﻳﺴﺘﺤﻖ ﻓﻮ ﺃﺳﺘﺤﻘﹸﻪ ،ﻭﻧﻔﺴﻪ ﺗﺸﻬ ﺪ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ،ﻭﻫﻮ ﺑﻠﺴﺎﻧﻪ ﻳﻨﻜﺮﻩ ﻭﻻ ﻳﺘﺠﺎﺳ ﺮ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ، ﺴﻪ ،ﻭﺗﻐﻠﻐﻞ ﰲ ﻣﻌﺮﻓﺔ ﺩﻓﺎﺋِﻨﻬﺎ ﻭﻃﻮﺍﻳﺎﻫﺎ ،ﺭﺃﻯ ﺫﻟﻚ ﻓﻴﻬﺎ ﻛﺎﻣِﻨﹰﺎ ﻛﹸﻤﻮ ﹶﻥ ﺍﻟﻨﺎﺭ ﻭﻣﻦ ﻓﺘﺶ ﻧﻔ ﰲ ﺍﻟﺰﻧﺎﺩ ،ﻓﺎﻗﺪﺡ ﺯﻧﺎ ﺩ ﻣﻦ ﺷﺌﺖ ﻳﻨﺒﺌﻚ ﺷﺮﺍﺭﻩ ﻋﻤﺎ ﰲ ﺯِﻧﺎﺩﻩ ،ﻭﻟﻮ ﻓﺘﺸﺖ ﻣﻦ ﻓﺘﺸﺘﻪ، ﻟﺮﺃﻳﺖ ﻋﻨﺪﻩ ﺗﻌﺘﺒﹰﺎ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﻭﻣﻼﻣﺔ ﻟﻪ ،ﻭﺍﻗﺘﺮﺍﺣﹰﺎ ﻋﻠﻴﻪ ﺧﻼﻑ ﻣﺎ ﺟﺮﻯ ﺑﻪ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﺶ ﻧﻔﺴﻚ ﻫﻞ ﺃﻧﺖ ﺳﺎﱂ ﻣِﻦ ﺫﻟﻚ؟ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﻤﺴﺘ ِﻘ ﹲﻞ ﻭﻣﺴﺘﻜﺜِﺮ ،ﻭﹶﻓﺘ ﻚ ﻧﺎ ِﺟﻴﹰﺎ ﻓﹶﺈ ﹾﻥ ﺗﻨ ﺞ ِﻣﻨﻬﺎ ﺗﻨﺞ ِﻣ ﻦ ﺫِﻯ ﻋﻈِﻴ ﻤ ٍﺔ ﻭﺇ ﱠﻻ ﻓﹶﺈﻧﻰ ﹶﻻ ﺇﺧﺎﻟﹸ ﺐ ﺇﱃ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﻟﻴﺴﺘﻐ ِﻔﺮﻩ ﻛ ﱠﻞ ﺐ ﺍﻟﻨﺎﺻ ﺢ ﻟﻨﻔﺴﻪ ﺬﺍ ﺍﳌﻮﺿﻊِ ،ﻭﻟﻴﺘ ﱳ ﺍﻟﻠﺒﻴ ﻓﻠﻴﻌ ِ ﺴ ﻮ َﺀ ﺑﻨﻔﺴﻪ ﺍﻟﱴ ﻫﻰ ﻣﺄﻭﻯ ﻛﻞ ﺳﻮﺀ ،ﻭﻣﻨﺒ ﻊ ﺴ ﻮﺀِ ،ﻭﻟﻴﻈ ﻦ ﺍﻟ ﻭﻗﺖ ﻣﻦ ﻇﻨﻪ ﺑﺮﺑﻪ ﻇﻦ ﺍﻟ ﺴ ﻮ ِﺀ ﻣﻦ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ، ﻛﻞ ﺷﺮ ،ﺍﳌﺮﻛﱠﺒﺔ ﻋﻠﻰ ﺍﳉﻬﻞ ﻭﺍﻟﻈﻠﻢ ،ﻓﻬﻰ ﺃﻭﱃ ﺑﻈﻦ ﺍﻟ ﲎ ﺍﳊﻤﻴﺪ ،ﺍﻟﺬﻯ ﻟﻪ ﺍﻟﻐﲎ ﺍﻟﺘﺎﻡ ،ﻭﺍﳊﻤ ﺪ ﺍﻟﺘﺎﻡ، ﻭﺃﻋﺪ ِﻝ ﺍﻟﻌﺎﺩﻟﲔ ،ﻭﺃﺭﺣ ِﻢ ﺍﻟﺮﺍﲪﲔ ،ﺍﻟﻐ ﻭﺍﳊﻜﻤ ﹸﺔ ﺍﻟﺘﺎﻣﺔ ،ﺍﳌﱰﹼ ﻩ ﻋﻦ ﻛﻞ ﺳﻮ ٍﺀ ﰲ ﺫﺍﺗﻪ ﻭﺻﻔﺎِﺗﻪِ ،ﻭﺃﻓﻌﺎﻟِﻪ ﻭﺃﲰﺎﺋﻪ ،ﻓﺬﺍﺗﻪ ﳍﺎ ﺍﻟﻜﻤﺎ ﹸﻝ ﺍﳌﻄﻠ ﻖ ﻣِﻦ ﻛﻞ ﻭﺟﻪ ،ﻭﺻﻔﺎﺗﻪ ﻛﺬﻟﻚ ،ﻭﺃﻓﻌﺎﻟﹸﻪ ﻛﺬﻟﻚ ،ﹸﻛﻠﱡﻬﺎ ﺣِﻜﻤﺔ ﻭﻣﺼﻠﺤﺔ ،ﻭﺭﲪﺔ ﺴﻨﻰ. ﻭﻋﺪﻝ ،ﻭﺃﲰﺎﺅﻩ ﹸﻛﻠﱡﻬﺎ ﺣ
١٤٧ ﻚ ﹶﻇ ﻦ ﺳ ﺆ ِﺀ ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﺃ ﻭﻟﹶﻰ ﺑِﺎﳉﹶــﻤِﻴ ِﻞ ﻓﹶـﻼ ﺗﻈﹾـﻨ ﻦ ِﺑ ﺮﺑ ﻒ ِﺑﻈﹶﺎِﻟ ٍﻢ ﺟﺎ ٍﻥ ﺟﻬﻮ ِﻝ ﻚ ﹶﻗﻂﱡ ﺧﻴ ﺮﹰﺍ ﻭ ﹶﻛﻴ ﻭﻻ ﺗ ﹾﻈﻨ ﻦ ِﺑﻨ ﹾﻔﺴِـ ﺖ ﺑﺨﻴ ِﻞ ﳋﻴﺮِ ﻣ ﻦ ﻣﻴ ٍ ﻭﹸﻗ ﹾﻞ ﻳﺎ ﻧ ﹾﻔﺲ ﻣ ﹾﺄﻭﻯ ﹸﻛﻞﱢ ﺳﻮ ِﺀ ﹶﺃﻳﺮﺟﻰ ﺍ ﹶ ﺴﺘﺤِﻴ ِﻞ ﺠ ﺪﻫﺎ ﹶﻛﺬﹶﺍ ﻙ ﻭ ﺧﻴ ﺮﻫﺎ ﻛﹶﺎ ﹸﳌ ﻚ ﺍﻟﺴﻮﺁﻯ ﺗ ِ ﺴ ﻭ ﹸﻇﻦِ ﺑﻨ ﹼﻔ ِ ﳉﻠِﻴ ِﻞ ﺏﺍﹶ ﺐ ﺍﻟ ﺮ ﻚ ﻣﻮﺍ ِﻫ ﻚ ِﻣ ﻦ ﺗﻘ ﻰ ﻓِﻴﻬﺎ ﻭ ﺧﻴ ٍﺮ ﹶﻓِﺘ ﹾﻠ ﻭﻣـﺎ ِﺑ ﺲ ِﺑﻬـﺎ ﻭ ﹶﻻ ِﻣﻨﻬﺎ ﻭﹶﻟ ِﻜ ﻦ ِﻣ ﻦ ﺍﻟ ﺮﺣﻤﻦ ﻓﹶﺎ ﺷ ﹸﻜ ﺮ ﻟِﻠ ﺪﻟِﻴ ِﻞ ﻭﹶﻟﻴ ﺴ ﻬ ﻢ ﻳ ﹸﻈﻨﻮ ﹶﻥ ﻭﺍﳌﻘﺼﻮﺩ ﻣﺎ ﺳﺎﻗﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣِﻦ ﻗﻮﻟﻪ ﴿ :ﻭﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ﹶﻗ ﺪ ﹶﺃ ﻫ ﻤﺘ ﻬ ﻢ ﺃﹶﻧ ﹸﻔ ﺤ ﻖ ﹶﻇ ﻦ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ِﺔ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٢٥:ﰒ ﺃﺧﱪ ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻯ ﺻﺪﺭ ﻋﻦ ﷲ ﹶﻏﻴ ﺮ ﺍﹾﻟ ﺑِﺎ ِ ﻇﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ ،ﻭﻫﻮ ﻗﻮﳍﻢ﴿ :ﻫﻞ ﻟﱠـﻨﺎ ِﻣ ﻦ ﺍﻷ ﻣ ِﺮ ﻣِﻦ ﺷ ﻰ ٍﺀ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٥٤:ﻭﻗﻮﳍﻢ: ﴿ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨﺎ ِﻣ ﻦ ﺍ َﻷ ﻣ ِﺮ ﺷ ﻰ ٌﺀ ﻣﺎ ﹸﻗِﺘ ﹾﻠﻨﺎ ﻫ ﻬﻨﺎ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٥٤:ﻓﻠﻴﺲ ﻣﻘﺼﻮﺩﻫﻢ ﺕ ﺍﻟﻘﺪﺭ ،ﻭﺭﺩ ﺍﻷﻣ ِﺮ ﹸﻛﻠﱢﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﻘﺼﻮﺩﻫﻢ ﺑﺎﻟﻜﻠﻤ ِﺔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﺛﺒﺎ ﷲ﴾]ﺁﻝ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ،ﳌﺎ ﹸﺫﻣﻮﺍ ﻋﻠﻴﻪ ،ﻭﳌﺎ ﺣﺴ ﻦ ﺍﻟﺮ ﺩ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ﴿ :ﹸﻗ ﹾﻞ ﺇ ﱠﻥ ﺍﻷ ﻣ ﺮ ﹸﻛﱠﻠ ﻪ ِ ﻋﻤﺮﺍﻥ ،[١٥٤:ﻭﻻ ﻛﺎﻥ ﻣﺼﺪ ﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﹶﻇ ﻦ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻏ ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ :ﺇﻥ ﻇﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ ﻫﺎﻫﻨﺎ :ﻫﻮ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺎﻟﻘﺪﺭ ،ﻭﻇﻨﻬﻢ ﺃﻥ ﺍﻷﻣ ﺮ ﻟﻮ ﻛﺎﻥ ﺇﻟﻴﻬﻢ، ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﺗﺒﻌﹰﺎ ﳍﻢ ﻳﺴﻤﻌﻮﻥ ﻣﻨﻬﻢ ،ﳌﺎ ﺃﺻﺎﻢ ﺍﻟﻘﺘﻞﹸ ،ﻭﻟﻜﺎﻥ ﺍﻟﻨﺼ ﺮ ﻭﺍﻟﻈﻔ ﺮ ﳍﻢ ،ﻓﺄﻛﺬﻢ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﰲ ﻫﺬﺍ ﺍﻟﻈ ﻦ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻯ ﻫﻮ ﻇ ﻦ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻫﻮ ﺍﻟﻈ ﻦ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺃﻫﻞ ﺍﳉﻬﻞ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺑﻌﺪ ﻧﻔﺎ ِﺫ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻯ ﱂ ﻳﻜﻦ ﺑ ﺪ ﻣﻦ ﻧﻔﺎﺫﻩ ﺃﻢ ﻛﺎﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺩﻓﻌﻪ ،ﻭﺃﻥ ﺍﻷﻣ ﺮ ﻟﻮ ﻛﺎﻥ ﺇﻟﻴﻬﻢ ،ﳌﺎ ﻧﻔﺬ ﺍﻟﻘﻀﺎﺀُ، ﷲ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٥٤:ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﻣﺎ ﺳﺒﻖ ﻓﺄﻛ ﹶﺬﺑﻬﻢ ﺍﻟﻠﱠﻪ ﺑﻘﻮﻟﻪ﴿ :ﹸﻗ ﹾﻞ ﺇ ﱠﻥ ﺍ َﻷ ﻣ ﺮ ﹸﻛﱠﻠ ﻪ ِ ﺑﻪ ﻗﻀﺎﺅﻩ ﻭﻗﺪﺭﻩ ،ﻭﺟﺮﻯ ﺑﻪ ﻋِﻠﻤﻪ ﻭﻛﺘﺎﺑﻪ ﺍﻟﺴﺎﺑﻖ ،ﻭﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻛﺎﻥ ﻭﻻ ﺑﺪ ،ﺷﺎ َﺀ ﺱ ﺃﻡ ﱂ ﻳﺸﺎﺅﻭﻩ ،ﻭﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻜﻢ ﻣﻦ ﺱ ﺃﻡ ﺃﺑﻮﺍ ،ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ ،ﺷﺎﺀﻩ ﺍﻟﻨﺎ ﺍﻟﻨﺎ ﺍﳍﺰﳝ ِﺔ ﻭﺍﻟﻘﺘﻞ ،ﻓﺒﺄﻣﺮﻩ ﺍﻟﻜﻮﱏ ﺍﻟﺬﻯ ﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺩﻓﻌﻪ ،ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻟﻜﻢ ﻣﻦ ﺍﻷﻣﺮ ﺷﺊ، ﺐ ﺍﻟﻘﺘ ﹸﻞ ﻋﻠﻰ ﺑﻌﻀﻜﻢ ﳋﺮﺝ ﺍﻟﺬﻳﻦ ﺃﻭ ﱂ ﻳﻜﻦ ﻟﻜﻢ ،ﻭﺃﻧﻜﹸﻢ ﻟﻮ ﻛﻨﺘﻢ ﰲ ﺑﻴﻮﺗﻜﻢ ،ﻭﻗﺪ ﻛﹸِﺘ ﹸﻛﺘِﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﻞ ﻣﻦ ﺑﻴﻮﻢ ﺇﱃ ﻣﻀﺎﺟﻌﻬﻢ ﻭﻻ ﺑﺪ ،ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﳍﻢ ﻣﻦ ﺍﻷﻣﺮ ﺷﺊ ،ﺃﻭ ﱂ ﻳﻜﻦ ،ﻭﻫﺬﺍ ﻣِﻦ ﺃﻇﻬﺮ ﺍﻷﺷﻴﺎﺀ ﺇﺑﻄﺎ ﹰﻻ ﻟﻘﻮﻝ ﺍﻟ ﹶﻘ ﺪ ِﺭﻳ ِﺔ ﺍﻟﻨﻔﺎﺓ ،ﺍﻟﺬﻳﻦ ﻳﺠﻮﺯﻭﻥ ﺃﻥ ﻳﻘﻊ ﻣﺎ ﻻ ﻳﺸﺎﺅﻩ ﺍﻟﻠﱠﻪ ،ﻭﺃﻥ ﻳﺸﺎﺀ ﻣﺎ ﻻ ﻳﻘﻊ.
١٤٨ ﻓﺼﻞ
ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺣِﻜﻤﺔ ﺃﹸﺧﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮِ ،ﻫﻰ ﺍﺑﺘﻼ ُﺀ ﻣﺎ ﰲ ﺻﺪﻭﺭﻫﻢ، ﻭﻫﻮ ﺍﺧﺘﺒﺎﺭ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﳝﺎ ِﻥ ﻭﺍﻟﻨﻔﺎﻕ ،ﻓﺎﳌﺆﻣ ﻦ ﻻ ﻳﺰﺩﺍ ﺩ ﺑﺬﻟﻚ ﺇﻻ ﺇﳝﺎﻧﹰﺎ ﻭﺗﺴﻠﻴﻤﺎﹰ، ﻭﺍﳌﻨﺎﻓ ﻖ ﻭﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺮﺽ ،ﻻ ﺑﺪ ﺃﻥ ﺃﻥ ﻳﻈﻬﺮ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻪ ﻭﻟﺴﺎﻧﻪ. ﺺ ﻣﺎ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ،ﻭﻫﻮ ﲣﻠﻴﺼ ﻪ ﻭﺗﻨﻘﻴﺘﻪ ﰒ ﺫﻛﺮ ﺣِﻜﻤﺔ ﺃﹸﺧﺮﻯ :ﻭﻫﻮ ﲤﺤﻴ ﲔ ﺏ ﻳﺨﺎﻟﻄﻬﺎ ﺑِﻐﻠﺒﺎﺕ ﺍﻟﻄﺒﺎﺋﻊ ،ﻭﻣﻴﻞ ﺍﻟﻨﻔﻮﺱ ،ﻭﺣﻜ ِﻢ ﺍﻟﻌﺎﺩﺓ ،ﻭﺗﺰﻳ ِ ﻭﺬﻳﺒﻪ ،ﻓﺈﻥ ﺍﻟﻘﻠﻮ ﻉ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﳝﺎ ِﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ، ﺍﻟﺸﻴﻄﺎﻥِ ،ﻭﺍﺳﺘﻴﻼ ِﺀ ﺍﻟﻐﻔﻠﺔ ﻣﺎ ﻳﻀﺎﺩ ﻣﺎ ﺃﹸﻭﺩ ﺨﻠﱠﺺ ﻣﻦ ﻫﺬﻩ ﺍﳌﺨﺎﻟﻄﺔ ،ﻭﱂ ﺗﺘﻤﺤﺺ ﻣﻨﻪ، ﻓﻠﻮ ﺗﺮِﻛﺖ ﰲ ﻋﺎﻓﻴﺔ ﺩﺍﺋﻤﺔ ﻣﺴﺘﻤﺮﺓ ،ﱂ ﺗﺘ ﻓﺎﻗﺘﻀﺖ ﺣِﻜﻤﺔﹸ ﺍﻟﻌﺰﻳ ِﺰ ﺃﻥ ﹶﻗﻴﺾ ﳍﺎ ﻣِﻦ ﺍﳌِﺤﻦ ﻭﺍﻟﺒﻼﻳﺎ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﺪﻭﺍﺀ ﺍﻟﻜﺮﻳﻪ ﳌﻦ ﻋﺮﺽ ﻟﻪ ﺩﺍﺀ ﺇﻥ ﱂ ﻳﺘﺪﺍﺭﻛﻪ ﻃﺒﻴﺒﻪ ﺑﺈﺯﺍﻟﺘﻪ ﻭﺗﻨﻘﻴﺘﻪ ﻣﻦ ﺟﺴﺪﻩ ،ﻭﺇﻻ ﺧِﻴﻒ ﻋﻠﻴﻪ ﻣﻨﻪ ﺍﻟﻔﺴﺎ ﺩ ﻭﺍﳍﻼﻙ ،ﻓﻜﺎﻧﺖ ﻧﻌﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻴﻬﻢ ﺬﻩ ﺍﻟﻜﺴﺮﺓ ﻭﺍﳍﺰﳝﺔ ،ﻭﻗﺘﻞ ﻣﻦ ﹸﻗﺘِﻞ ﻣﻨﻬﻢ ،ﺗﻌﺎ ِﺩﻝﹸ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻬﻢ ﺑﻨﺼﺮﻫﻢ ﻭﺗﺄﻳﻴﺪﻫﻢ ﻭﻇﻔﺮﻫﻢ ﺑﻌﺪﻭﻫﻢ ،ﻓﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﻨﻌﻤ ﹸﺔ ﺍﻟﺘﺎﻣ ﹸﺔ ﰲ ﻫﺬﺍ ﻭﻫﺬﺍ. ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺗ ﻮﻟﱢﻰ ﻣ ﻦ ﺗﻮﻟﱠﻰ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ، ﻭﺃﻧﻪ ﺑﺴﺒﺐ ﻛﺴﺒﻬﻢ ﻭﺫﻧﻮﻢ ،ﻓﺎ ﺳﺘ ﺰﻟﱠﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺘﻠﻚ ﺍﻷﻋﻤﺎﻝ ﺣﱴ ﺗﻮﱠﻟﻮﺍ ،ﻓﻜﺎﻧﺖ ﺃﻋﻤﺎﳍﻢ ﺟﻨﺪﹰﺍ ﻋﻠﻴﻬﻢ ،ﺍﺯﺩﺍﺩ ﺎ ﻋﺪﻭﻫﻢ ﻗﻮﺓ ،ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﺟﻨﺪ ﻟﻠﻌﺒﺪ ﻭﺟﻨ ﺪ ﻋﻠﻴﻪ ،ﻭﻻ ﺑﺪ ﻓﻠﻠﻌﺒﺪ ﻛ ﱠﻞ ﻭﻗﺖ ﺳ ِﺮﻳ ﹲﺔ ﻣِﻦ ﻧﻔﺴﻪ ﺗ ﻬ ِﺰﻣﻪ ،ﺃﻭ ﺗﻨﺼﺮﻩ ،ﻓﻬﻮ ﳝﺪ ﻋﺪﻭﻩ ﺑﺄﻋﻤﺎﻟﻪ ﻣﻦ ﺣﻴﺚ ﻳﻈﻦ ﺃﻧﻪ ﻳﻘﺎﺗﻠﻪ ﺎ ،ﻭﻳﺒﻌﺚ ﺇﻟﻴﻪ ﺳﺮﻳﺔ ﺗﻐﺰﻭﻩ ﻣﻊ ﻋﺪﻭﻩ ﻣﻦ ﺣﻴﺚ ﻳﻈﻦ ﺃﻧﻪ ﻳﻐﺰﻭ ﻋﺪﻭﻩ، ﻓﺄﻋﻤﺎ ﹸﻝ ﺍﻟﻌﺒﺪ ﺗﺴﻮﹸﻗ ﻪ ﻗﺴﺮﹰﺍ ﺇﱃ ﻣﻘﺘﻀﺎﻫﺎ ﻣِﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ،ﻭﺍﻟﻌﺒ ﺪ ﻻ ﻳﺸﻌﺮ ﺃﻭ ﻳﺸﻌﺮ ﻭﻳﺘﻌﺎﻣﻰ ،ﻓﻔﺮﺍ ﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﺪﻭﻩ ،ﻭﻫﻮ ﻳﻄﻴﻘﻪ ﺇﳕﺎ ﻫﻮ ﲜﻨﺪ ﻣِﻦ ﻋﻤﻠﻪ ،ﺑﻌﺜﻪ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﺳﺘﺰﻟﱠﻪ ﺑﻪ. ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ :ﺃﻧﻪ ﻋﻔﺎ ﻋﻨﻬﻢ ،ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﺮﺍ ﺭ ﱂ ﻳﻜﻦ ﻋﻦ ﻧﻔﺎﻕ ﻭﻻ ﺷﻚٍ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻋﺎﺭﺿﺎﹰ ،ﻋﻔﺎ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻌﺎﺩﺕ ﺷﺠﺎﻋ ﹸﺔ ﺍﻹﳝﺎ ِﻥ ﻭﺛﺒﺎﺗﻪ ﺇﱃ ﻣﺮﻛﺰﻫﺎ ﻭﻧﺼﺎﺑِﻬﺎ ﰒ ﻛﺮﺭ ﻋﻠﻴﻬﻢ ﺳﺒﺤﺎﻧﻪ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻯ ﺃﺻﺎﻢ ﺇﳕﺎ ﺃﹸﺗﻮﺍ ﻓﻴﻪ ﻣِﻦ ِﻗﺒﻞ ﺃﻧﻔﺴﻬﻢ، ﺻﺒﺘﻢ ﻣﹾﺜﹶﻠﻴﻬﺎ ﹶﻗ ﹾﻠﺘ ﻢ ﹶﺃﻧﻰ ﻫﺬﹶﺍ ،ﹸﻗ ﹾﻞ ﻭﺑِﺴﺒﺐ ﺃﻋﻤﺎﳍﻢ ،ﻓﻘﺎﻝ﴿ :ﹶﺃ ﻭ ﹶﻟﻤﺎ ﹶﺃﺻﺎﺑﺘﻜﹸﻢ ﻣﺼِﻴﺒ ﹲﺔ ﹶﻗ ﺪ ﹶﺃ ﻫ ﻮ ِﻣ ﻦ ﻋِﻨ ِﺪ ﺃﹶﻧ ﹸﻔ ِ ﺴ ﹸﻜﻢ ،ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ ﹶﻗﺪِﻳ ﺮ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٦٥:ﻭﺫﻛﺮ ﻫﺬﺍ
١٥٠ ﺤﻘﹸﻮﺍ ِﺑﻬِﻢ ﻣ ﻦ ﺸﺮﻭ ﹶﻥ ﺑِﺎﱠﻟﺬِﻳ ﻦ ﹶﻟ ﻢ ﻳ ﹾﻠ ﺴﺘﺒ ِ ﻀِﻠ ِﻪ ﻭﻳ ﲔ ِﺑﻤﺎ ﺁﺗﺎ ﻫ ﻢ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﹶﻓ ﺭﺑ ِﻬ ﻢ ﻳ ﺮ ﺯﻗﹸﻮ ﹶﻥ * ﹶﻓ ِﺮ ِﺣ ﺤ ﺰﻧﻮ ﹶﻥ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٧٠-١٦٩ :ﻓﺠﻤﻊ ﳍﻢ ﺇﱃ ﻑ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭ ﹶﻻ ﻫ ﻢ ﻳ ﺧ ﹾﻠ ِﻔ ِﻬ ﻢ ﺃﹶﻻ ﺧ ﻮ ﺏ ﻣﻨﻪ ،ﻭﺃﻢ ﻋﻨﺪﻩ ،ﻭﺟﺮﻳﺎﻥ ﺍﻟﺮﺯﻕ ﺍﳌﺴﺘﻤﺮ ﻋﻠﻴﻬﻢ ،ﻭﻓﺮﺣﻬﻢ ﲟﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﺍﺋﻤ ِﺔ ﻣﱰﻟ ﹶﺔ ﺍﻟﻘﹸﺮ ِ ﺁﺗﺎﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ،ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﺮﺿﻰ ،ﺑﻞ ﻫﻮ ﻛﻤﺎﻝ ﺍﻟﺮﺿﻰ ﻭﺍﺳﺘﺒﺸﺎﺭﻫﻢ ﺑﺈﺧﻮﺍﻢ ﺍﻟﺬﻳﻦ ﺑﺎﺟﺘﻤﺎﻋﻬﻢ ﻢ ﻳﺘ ﻢ ﺳﺮﻭﺭﻫﻢ ﻭﻧﻌﻴﻤﻬﻢ ،ﻭﺍﺳﺘﺒﺸﺎﺭﻫﻢ ﲟﺎ ﻳﺠﺪ ﺩ ﳍﻢ ﹸﻛ ﱠﻞ ﻭﻗﺖ ﻣِﻦ ﻧﻌﻤﺘﻪ ﻭﻛﺮﺍﻣﺘﻪ ،ﻭ ﹶﺫﻛﱠﺮﻫﻢ ﺳﺒﺤﺎﻧﻪ ﰲ ﺃﺛﻨﺎﺀ ﻫﺬﻩ ﺍﶈﻨﺔ ﲟﺎ ﻫﻮ ﻣِﻦ ﺃﻋﻈ ِﻢ ﻣﻨﻨﻪ ﻭﻧﻌﻤﻪ ﻋﻠﻴﻬﻢ ﺍﻟﱴ ﺇﻥ ﻗﺎﺑﻠﻮﺍ ﺎ ﹸﻛ ﱠﻞ ﳏﻨﺔ ﺗﻨﺎﳍﻢ ﻭﺑﻠﻴﺔ ،ﺗﻼﺷﺖ ﰲ ﺟﻨﺐ ﻫﺬﻩ ﺍﳌﻨﺔ ﻭﺍﻟﻨﻌﻤﺔ ،ﻭﱂ ﻳﺒﻖ ﳍﺎ ﺃﺛﺮ ﺍﻟﺒﺘﺔ ،ﻭﻫﻰ ِﻣﻨﺘﻪ ﻋﻠﻴﻬﻢ ﺑﺈﺭﺳﺎﻝ ﺭﺳﻮ ٍﻝ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺇﻟﻴﻬﻢ ،ﻳﺘﻠﹸﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗِﻪ ،ﻭﻳﺰﻛﻴﻬﻢ، ﺏ ﻭﺍﳊِﻜﻤﺔ ،ﻭﻳﻨﻘﺬﹸﻫﻢ ﻣِﻦ ﺍﻟﻀﻼﻝ ﺍﻟﺬﻯ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﻗﺒﻞ ﺇﺭﺳﺎﻟﻪ ﺇﱃ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺎ ﺍﳍﺪﻯ ،ﻭﻣِﻦ ﺍﻟﺸﻘﺎﺀ ﺇﱃ ﺍﻟﻔﻼﺡ ،ﻭﻣﻦ ﺍﻟﻈﱡﻠﻤﺔ ﺇﱃ ﺍﻟﻨﻮﺭ ،ﻭﻣﻦ ﺍﳉﻬﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ،ﻓ ﹸﻜﻞﱡ ﺑﻠﻴ ٍﺔ ﻭﳏﻨ ٍﺔ ﺗﻨﺎ ﹸﻝ ﺍﻟﻌﺒﺪ ﺑﻌﺪ ﺣﺼﻮﻝ ﻫﺬﺍ ﺍﳋ ِﲑ ﺍﻟﻌﻈﻴﻢ ﻟﻪ ﺃﻣ ﺮ ﻳﺴ ﲑ ﺟﺪﹰﺍ ﰲ ﺟﻨﺐ ﺍﳋﲑ ﺍﻟﻜﺜﲑ، ﺐ ﻛﻤﺎ ﻳﻨﺎ ﹸﻝ ﺍﻟﻨﺎﺱ ﺑﺄﺫﻯ ﺍﳌﻄ ِﺮ ﰲ ﺟﻨﺐ ﻣﺎ ﳛﺼﻞ ﳍﻢ ﺑﻪ ﻣﻦ ﺍﳋﲑ ،ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺳﺒ ﺍﳌﹸﺼﻴﺒﺔ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﻟﻴﺤﺬﺭﻭﺍ ،ﻭﺃﺎ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ﻟِﻴﻮﺣﺪﻭﺍ ﻭﻳﺘ ِﻜﻠﹸﻮﺍ ،ﻭﻻ ﳜﺎﻓﻮﺍ ﻏﲑﻩ ،ﻭﺃﺧﱪﻫﻢ ﲟﺎ ﳍﻢ ﻓﻴﻬﺎ ﻣِﻦ ﺍﳊﻜﻢ ﻟﺌﻼ ﻳﺘﻬﻤﻮﻩ ﰲ ﻗﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ،ﻭﻟﻴﺘﻌﺮﻑ ﺇﻟﻴﻬﻢ ﺑﺄﻧﻮﺍﻉ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ،ﻭﺳﻼﱠﻫﻢ ﲟﺎ ﺃﻋﻄﺎﻫﻢ ﳑﺎ ﻫﻮ ﺃﺟﻞﱡ ﻗﺪﺭﺍﹰ ،ﻭﺃﻋﻈ ﻢ ﺧﻄﺮﹰﺍ ﳑﺎ ﻓﺎﻢ ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﻨﻴﻤﺔ ،ﻭﻋﺰﺍﻫﻢ ﻋﻦ ﻗﺘﻼﻫﻢ ﲟﺎ ﻧﺎﻟﹸﻮﻩ ﻣﻦ ﺛﻮﺍﺑﻪ ﻭﻛﺮﺍﻣﺘﻪ ،ﻟﻴﻨﺎﻓِﺴﻮﻫﻢ ﻓﻴﻪ، ﻭﻻ ﳛﺰﻧﻮﺍ ﻋﻠﻴﻬﻢ ،ﻓﻠﻪ ﺍﳊﻤ ﺪ ﻛﻤﺎ ﻫﻮ ﺃﻫﻠﹸﻪ ،ﻭﻛﻤﺎ ﻳﻨﺒﻐﻰ ﻟﻜﺮﻡ ﻭﺟﻬﻪ ،ﻭﻋ ﺰ ﺟﻼﻟﻪ. ﻓﺼﻞ ﻓﻲ اﻧﻘﻀﺎء اﻟﺤﺮب ورﺟﻮع اﻟﻤﺸﺮآﻴﻦ
ﺼﺪﻭﺍ ﺍﳌﺪﻳﻨ ﹶﺔ ﻹﺣﺮﺍﺯ ﻭﳌﺎ ﺍﻧﻘﻀﺖ ﺍﳊﺮﺏ ،ﺍﻧﻜﻔﺄ ﺍﳌﺸﺮﻛﻮﻥ ،ﻓﻈ ﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻢ ﹶﻗ ﱮ ج ﻟﻌﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﺸ ﻖ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﺍﻟﺬﺭﺍﺭﻯ ﻭﺍﻷﻣﻮﺍﻝ ،ﹶﻓ ﳋﻴ ﹶﻞ ﺼﻨﻌﻮ ﹶﻥ ﻭﻣﺎﺫﹶﺍ ﻳﺮِﻳﺪﻭﻥﹶ ،ﻓﹶﺈ ﹾﻥ ﻫ ﻢ ﺟﻨﺒﻮﺍ ﺍ ﹶ ﺝ ﰲ ﺁﺛﺎ ِﺭ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﻓﺎﻧ ﹸﻈ ﺮ ﻣﺎﺫﹶﺍ ﻳ ﻋﻨﻪ) :ﺍ ﺧ ﺮ ﻭﺍ ﻣﺘ ﹶﻄﻮﺍ ﺍﻹِﺑﻞﹶ ،ﹶﻓِﺈﻧﻬ ﻢ ﻳﺮِﻳﺪﻭ ﹶﻥ ﻣ ﱠﻜﺔﹶ ،ﻭِﺇ ﹾﻥ ﺭ ِﻛﺒﻮﺍ ﺍ ﹶ ﳋﻴ ﹶﻞ ﻭﺳﺎﻗﹸﻮﺍ ﺍﻹِﺑ ﹶﻞ ﻓﹶﺈﻧ ﻬ ﻢ ﻳﺮِﻳﺪﻭ ﹶﻥ ﺍ ﹶﳌﺪِﻳﻨﺔﹶ ،ﻓﻮﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪ ِﻩ ِﻟﹶﺌ ﻦ ﺃﺭﺍﺩﻭﻫﺎَ ،ﻷ ِﺳ ﲑﻥﱠ ﺇﹶﻟﻴ ِﻬﻢ ،ﹸﺛﻢَ ﻷﻧﺎ ِﺟ ﺰﻧﻬﻢ ﻓِﻴﻬﺎ(.
١٥١ ﺖ ﰲ ﺁﺛﺎﺭﻫﻢ ﺍﻧﻈ ﺮ ﻣﺎﺫﺍ ﻳﺼﻨﻌﻮﻥ ،ﻓﺠﻨﺒﻮﺍ ﺍﳋﻴﻞﹶ ،ﻭﺍﻣﺘﻄﻮﺍ ﺍﻹﺑﻞ، ﻗﺎﻝ ﻋﻠﻰ :ﻓﺨﺮﺟ ﻭﻭﺟﻬﻮﺍ ﺇﱃ ﻣﻜﺔ ،ﻭﳌﺎ ﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﻜﺔ ،ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﺑﻮ ﺳﻔﻴﺎﻥ، ﰒ ﻧﺎﺩﺍﻫﻢ :ﻣ ﻮ ِﻋﺪﻛﻢ ﺍ ﹶﳌ ﻮ ِﺳﻢ ﺑﺒﺪﺭ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﻗﻮﻟﻮﺍ :ﻧ ﻌ ﻢ ﹶﻗ ﺪ ﹶﻓ ﻌ ﹾﻠﻨﺎ( ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ) :ﻓﹶﺬِﻟﻜﹸﻢ ﺍ ًﹶﳌ ﻮﻋِﺪ( ﰒ ﺍﻧﺼﺮﻑ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻳﻖ، ﺗﻼﻭﻣﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ :ﱂ ﺗﺼﻨﻌﻮﺍ ﺷﻴﺌﺎﹰ ،ﺃﺻﺒﺘﻢ ﺷﻮﻛﺘﻬﻢ ﻭﺣﺪﻫﻢ ،ﰒ ﺗﺮﻛﺘﻤﻮﻫﻢ ،ﻭﻗﺪ ﺑﻘﻰ ﻣﻨﻬﻢ ﺭﺅﻭﺱ ﳚﻤﻌﻮﻥ ﻟﻜﻢ ،ﻓﺎﺭ ِﺟﻌﻮﺍ ﺣﱴ ﻧﺴﺘﺄﺻِﻞ ﺷﺄﹶﻓﺘﻬﻢ ،ﻓﺒﻠﻎ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻨﺎﺩﻯ ﰲ ﺍﻟﻨﺎﺱ ،ﻭﻧﺪﺑﻬﻢ ﺇﱃ ﺍﳌﺴ ِﲑ ﺇﱃ ﻟﻘﺎﺀ ﻋﺪﻭﻫﻢ ،ﻭﻗﺎﻝ ) :ﹶﻻ ﺐ ﻣﻌﻚ؟ ﻗﺎﻝ) :ﻻ(، ﺝ ﻣ ﻌﻨﺎ ﺇ ﱠﻻ ﻣ ﻦ ﺷ ِﻬ ﺪ ﺍﻟ ِﻘﺘﺎ ﹶﻝ( ،ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ :ﺃﺭﻛ ﺨ ﺮ ﻳ ﻓﺎﺳﺘﺠﺎﺏ ﻟﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻣﺎ ﺑِﻬﻢ ﻣﻦ ﺍﻟﻘﺮﺡ ﺍﻟﺸﺪﻳ ِﺪ ﻭﺍﳋﻮﻑِ ،ﻭﻗﺎﻟﹸﻮﺍ :ﲰﻌﹰﺎ ﻭﻃﺎﻋﺔﹰ، ﺖ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺟﺎﺑ ﺮ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﱏ ﺃﹸﺣﺐ ﺃ ﱠﻻ ﺗﺸﻬ ﺪ ﻣﺸﻬﺪﹰﺍ ﺇﻻ ﻛﻨ ﻣﻌﻚ ،ﻭﺇﳕﺎ ﺧﻠﱠﻔﲎ ﺃﰉ ﻋﻠﻰ ﺑﻨﺎِﺗﻪِ ،ﻓﺄ ﹶﺫ ﹾﻥ ﱃ ﺃﺳ ﲑ ﻣﻌﻚ ،ﻓﺄﺫِﻥ ﻟﻪ ،ﻓﺴﺎ ﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻌﻪ ﺣﱴ ﺑﹶﻠﻐﻮﺍ ﲪﺮﺍﺀ ﺍﻷﺳﺪ() ،(١ﻭﺃﻗﺒﻞ ﻣﻌﺒ ﺪ ﺑﻦ ﺃﰉ ﻣﻌﺒﺪ ﺍﳋﹸﺰﺍﻋﻰ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺳﻠﻢ ،ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻠﺤ ﻖ ﺑﺄﰉ ﺳﻔﻴﺎﻥ ،ﻓﻴﺨﺬﱢﻟﻪ ،ﻓﻠﺤﻘﻪ ﺑﺎﻟﺮﻭﺣﺎﺀ ،ﻭﱂ ﻳﻌﻠﻢ ﺑﺈﺳﻼﻣﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﻭﺭﺍﺀ ﻙ ﻳﺎ ﻣﻌﺒﺪ؟ ﻓﻘﺎﻝ :ﳏﻤ ﺪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻗﺪ ﲢ ﺮﻗﻮﺍ ﻋﻠﻴﻜﻢ، ﻭﺧﺮﺟﻮﺍ ﰲ ﲨﻊ ﱂ ﳜﺮﺟﻮﺍ ﰲ ﻣﺜﻠﻪ ،ﻭﻗﺪ ﻧﺪِﻡ ﻣﻦ ﻛﺎﻥ ﲣﻠﱠﻒ ﻋﻨﻬﻢ ﻣﻦ ﺃﺻﺤﺎﻢ، ﺤ ﹶﻞ ﺣﱴ ﻳﻄﻠﻊ ﺃﻭ ﹸﻝ ﺍﳉﻴﺶ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍ َﻷ ﹶﻛﻤﺔ. ﻓﻘﺎﻝ :ﻣﺎ ﺗﻘﻮﻝﹸ؟ ﻓﻘﺎﻝ :ﻣﺎ ﺃﺭﻯ ﺃﻥ ﺗﺮﺗ ِ ﷲ ﻟﻘﺪ ﺃﲨﻌﻨﺎ ﺍﻟﻜ ﺮ ﹶﺓ ﻋﻠﻴﻬﻢ ﻟﻨﺴﺘﺄﺻﻠﻬﻢ .ﻗﺎﻝ :ﻓﻼ ﺗﻔﻌﻞ ،ﻓﺈﱏ ﻟﻚ ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﻭﺍ ِ ﺾ ﺍﳌﺸﺮﻛﲔ ﻳﺮﻳﺪ ﺍﳌﺪﻳﻨﺔ، ﻧﺎﺻﺢ ،ﻓﺮﺟﻌﻮﺍ ﻋﻠﻰ ﺃﻋﻘﺎﻢ ﺇﱃ ﻣﻜﺔ ،ﻭﻟﻘﻰ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻌ ﻚ ﺯﺑﻴﺒﹰﺎ ﺇﺫﺍ ﺃﺗﻴ ﻓﻘﺎﻝ :ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺒﱢﻠ ﹶﻎ ﳏﻤﺪﹰﺍ ﺭﺳﺎﻟﺔ ،ﻭﺃﹸﻭِﻗ ﺮ ﻟﻚ ﺭﺍﺣﻠﺘ ﺖ ﺇﱃ ﻣﻜﺔ؟ ﻗﺎﻝ: ﺻ ﹶﻞ ﺃﺻﺤﺎﺑﻪ ،ﻓﻠﻤﺎ ﺑﻠﻐﻬﻢ ﺴﺘ ﹾﺄ ِ ﺻﻠﹶﻪ ﻭﻧ ﻧﻌﻢ ،ﻗﺎﻝ :ﺃﺑﻠ ﹾﻎ ﳏﻤﺪﹰﺍ ﺃﻧﺎ ﻗﺪ ﺃﲨﻌﻨﺎ ﺍﻟ ﹶﻜ ﺮ ﹶﺓ ِﻟﻨﺴﺘﺄ ِ ﺴ ﻬ ﻢ ﺴ ﻀ ٍﻞ ﱠﻟ ﻢ ﻳ ﻤ ﺴﺒﻨﺎ ﺍﻟﻠﱠﻪ ﻭِﻧ ﻌ ﻢ ﺍﻟ ﻮﻛِﻴ ﹸﻞ * ﻓﹶﺎﻧ ﹶﻘﹶﻠﺒﻮﺍ ِﺑِﻨ ﻌ ﻤ ٍﺔ ِﻣ ﻦ ﺍﻟﻠﱠﻪ ﻭﹶﻓ ﻗﻮﻟﹸﻪ ،ﻗﺎﻟﹸﻮﺍ ﴿ :ﺣ ﷲ ﺫﻭ ﹶﻓ ﺿﻮﺍ ﹶﻥ ﺍﻟﻠﱠﻪ ،ﻭﺍ ُ ﺳﻮﺀٌ ،ﻭﺍﺗﺒﻌﻮﺍ ِﺭ ﻀ ٍﻞ ﻋﻈِﻴ ٍﻢ﴾).(٢ ) (١ﻣﻮﺿﻊ ﻋﻠﻰ ﲦﺎﻧﻴﺔ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻋﻦ ﻳﺴﺎﺭ ﺍﻟﻄﺮﻳﻖ ﺇﺫﺍ ﺃﺭﺩﺕ ﺫﺍ ﺍﳊﻠﻴﻔﺔ. ) (٢ﺍﻧﻈﺮ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ) ،١٠٣ ،١٠١/٢ﻭﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ ) ،٤٢٩ ،٤٢٨/١ﻭﺍﺑﻦ ﺟﺮﻳﺮ ) .(١٢٢ ،١١٦/٤ﻃﺒﻌﺔ ﺑﻮﻻﻕ .ﻭﺍﺑﻦ ﻫﺸﺎﻡ )(١٢١/٢ﺯ
١٥٢ ﻛﺎﻧﺖ ﻭﻗﻌﺔ ﺃﺣﺪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﰲ ﺳﺎﺑﻊ ﺷﻮﺍﻝ ﺳﻨﺔ ﺛﻼﺙ ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻓﺮﺟﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﺎﻗﺎﻡ ﺎ ﺑﻘﻴﺔ ﺷﻮﺍﻝ ﻭﺫﺍ ﺍﻟﻘﻌﺪﺓ ﻭﺫﺍ ﺍﳊﺠﺔ ﻭﺍﶈﺮﻡ ،ﻓﻠﻤﺎ ﺍﺳﺘﻬﻞ ﻫﻼﻝ ﺍﶈﺮﻡ ،ﺑﻠﻐﻪ ﺃﻥ ﻃﻠﺤﺔ ﻭﺳﻠﻤﺔ ﺍﺑﲏ ﺧﻮﻳﻠﺪ ﻗﺪ ﺳﺎﺭﺍ ﰲ ﻗﻮﻣﻬﻤﺎ ﻭﻣﻦ ﺃﻃﺎﻋﻬﻤﺎ ﻳﺪﻋﻮﺍﻥ ﺑﲏ ﺃﺳﺪ ﺑﻦ ﺧﺰﳝﺔ ﺇﱃ ﺣﺮﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺒﻌﺚ ﺃﺑﺎ ﺳﻠﻤﺔ ،ﻭﻋﻘﺪ ﻟﻪ ﻟﻮﺍﺀ ،ﻭﺑﻌﺚ ﻣﻌﻪ ﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻓﺄﺻﺎﺑﻮﺍ ﺇﺑﻼﹰ ،ﻭﺷﺎﺀ ،ﻭﱂ ﻳﻠﻘﻮﺍ ﻛﻴﺪﺍﹰ، ﻣﺎﺋﺔ ﻭﲬﺴﲔ ﺭﺟ ﹰ ﻓﺎﳓﺪﺭ ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﺬﻟﻚ ﻛﻠﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ
ﻓﻠﻤﺎ ﻛﺎﻥ ﺧﺎ ِﻣﺲ ﺍﶈﺮﻡ ،ﺑﻠﻐﻪ ﺃ ﱠﻥ ﺧﺎﻟ ﺪ ﺑ ﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻧﺒﻴﺢ ﺍ ﹸﳍﺬﹶﱃ ﻗﺪ ﲨﻊ ﻟﻪ ﺍﳉﻤﻮﻉ ،ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﹸﺃﻧﻴﺲ ﻓﻘﺘﻠﻪ ،ﻗﺎﻝ ﻋﺒ ﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧﻠﻒ :ﻭﺟﺎﺀَﻩ ﺑﺮﺃﺳﻪ، ﻚ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ،ﻓﻠﻤﺎ ﻓﻮﺿﻌﻪ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﺄﻋﻄﺎﻩ ﻋﺼﺎﹰ ،ﻓﻘﺎﻝ ) :ﻫ ِﺬ ِﻩ ﺁﻳﺔﹸ ﺑﻴﻨِﻰ ﻭﺑﻴﻨ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎ ﹸﺓ ﺃﻭﺻﻰ ﺃﻥ ﺗﺠﻌﻞ ﻣﻌﻪ ﰲ ﺃﻛﻔﺎﻧﻪ ،ﻭﻛﺎﻧﺖ ﻏﻴﺒﺘ ﻪ ﲦﺎ ﹶﻥ ﻋﺸﺮ ﹶﺓ ﻟﹶﻴﻠﺔ ،ﻭﹶﻗ ِﺪ ﻡ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ﻟﺴﺒﻊ ﺑﻘﲔ ﻣِﻦ ﺍﶈﺮﻡ. ﻀ ٍﻞ ﻭﺍﻟﻘﹶﺎﺭﺓِ ،ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﻓﻴﻬﻢ ﺇﺳﻼﻣﺎﹰ، ﻓﻠﻤﺎ ﻛﺎﻥ ﺻﻔﺮ ،ﹰﻗ ِﺪ ﻡ ﻋﻠﻴﻪ ﹶﻗ ﻮ ﻡ ﻣِﻦ ﻋ ﺚ ﻣﻌﻬﻢ ﻣﻦ ﻳ ﻌﻠﱢﻤﻬﻢ ﺍﻟﺪﻳﻦ ،ﻭﻳﻘﺮﺋ ﻬ ﻢ ﺍﻟﻘﹸﺮﺁﻥ ،ﻓﺒﻌﺚ ﻣﻌﻬﻢ ِﺳﺘﺔ ﻧ ﹶﻔ ٍﺮ ﰲ ﻭﺳﺄﻟﹸﻮ ﻩ ﺃﻥ ﻳﺒﻌ ﹶ ﻗﻮﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ :ﻛﺎﻧﻮﺍ ﻋﺸﺮﺓ ،ﻭﹶﺃﻣﺮ ﻋﻠﻴﻬﻢ ﻣ ﺮﹶﺛ ﺪ ﺑ ﻦ ﺃﰉ ﻣ ﺮﹶﺛ ٍﺪ ﺍﻟ ﻐﻨﻮِﻯ، ﻭﻓﻴﻬﻢ ﺧﺒﻴﺐ ﺑ ﻦ ﻋﺪﻯ ،ﻓﺬﻫﺒﻮﺍ ﻣﻌﻬﻢ ،ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﺑﺎﻟ ﺮﺟِﻴﻊ ،ﻭﻫﻮ ﻣﺎ ٌﺀ ﳍﹸ ﹶﺬﻳ ٍﻞ ﺑﻨﺎﺣﻴ ِﺔ ﺍﳊِﺠﺎﺯ ﻏﺪﺭﻭﺍ ﻢ ،ﻭﺍﺳﺘﺼﺮﺧﻮﺍ ﻋﻠﻴﻬﻢ ﻫﺬﻳﻼﹰ ،ﻓﺠﺎﺅﻭﺍ ﺣﺘﻰ ﺃﺣﺎﻃﹸﻮﺍ ﻢ ،ﻓﻘﺘﻠﹸﻮﺍ ﺐ ﺑ ﻦ ﻋ ِﺪﻯ ،ﻭ ﺯﻳ ﺪ ﺍﺑﻦ ﺍﻟ ﺪِﺛﻨﺔِ ،ﻓﺬﻫﺒﻮﺍ ﻤﺎ ،ﻭﺑﺎﻋﻮﳘﺎ ﲟﻜﺔ، ﻋﺎ ﻣﺘﻬﻢ ،ﻭﺍﺳﺘﺄﺳﺮﻭﺍ ﺧﺒﻴ ﻭﻛﺎﻧﺎ ﻗﹶﺘﻼ ﻣِﻦ ﺭﺅﻭﺳﻬﻢ ﻳ ﻮ ﻡ ﺑﺪﺭ ﻓﺄﻣﺎ ﺧﺒﻴﺐ ،ﻓﻤﻜﺚ ﻋﻨﺪﻫﻢ ﻣﺴﺠﻮﻧﺎﹰ ،ﰒ ﺃﲨﻌﻮﺍ ﻗﺘﻠﻪ، ﳊ ﺮ ِﻡ ﺇﱃ ﺍﻟﺘﻨﻌﻴﻢ ،ﻓﻠﻤﺎ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺻﻠﺒﻪ ،ﻗﺎﻝ :ﺩﻋﻮﱏ ﺣﺘﻰ ﹶﺃ ﺭ ﹶﻛ ﻊ ﻓﺨﺮﺟﻮﺍ ﺑﻪ ﻣِﻦ ﺍ ﹶ ﺭ ﹾﻛ ﻌﺘﻴﻦِ ،ﻓﺘﺮﻛﹸﻮ ﻩ ﻓﺼﻼﳘﺎ ،ﻓﻠﻤﺎ ﺳﻠﱠ ﻢ ﻗﺎﻝ :ﻭﺍﷲِ ،ﹶﻟ ﻮ ﹶﻻ ﺃ ﹾﻥ ﺗﻘﹸﻮﻟﹸﻮﺍ ﺇ ﱠﻥ ﻣﺎ ﰉ ﺟ ﺰﻉ، ﹶﻟ ِﺰ ﺩﺕ ،ﹸﺛﻢ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ﺣﺼِﻬ ﻢ ﻋﺪﺩﺍﹰ ،ﻭﺍ ﹾﻗﺘ ﹾﻠ ﻬ ﻢ ِﺑ ﺪ ﺩﺍﹰ (١)،ﻭﻻ ﺗﺒ ِﻖ ِﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ (،ﰒ ﻗﺎﻝ: ) (١ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﻳﺮﻭﻱ ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ ﲨﻊ ﺑﺪﺓ ﻭﻫﻲ ﺍﳊﺼﺔ ﻭﺍﻟﻨﺼﻴﺐ ،ﺃﻱ :ﺍﻗﺘﻠﻬﻢ ﺣﺼﺼﺎ ﻣﻘﺴﻤﺔ ﻟﻜﻞ ﻭﺍﺣﺪ ﺣﺼﺘﻪ ﻭﻧﺼﻴﺒﻪ ،ﻭﻳﺮﻭﻱ ﺑﺎﻟﻔﺘﺢ ،ﺃﻱ :ﻣﺘﻔﺮﻗﲔ ﰲ ﺍﻟﻘﺘﻞ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺘﺒﺪﻳﺪ.
١٥٣ ﺠ ﻤﻌﻮﺍ ﻛﹸــ ﱠﻞ ﳎﻤـ ِﻊ ﺏ ﺣﻮﱃ ،ﻭﹶﺃﹼﻟﺒﻮﺍ ﹶﻗﺒﺎِﺋﹶﻠﻬﻢ ﻭﺍ ﺳﺘ ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺟ ﻤ ﻊ ﺍ َﻷ ﺣﺰﺍ ﻕ ِﺑ ﻤﻀــﻴ ِﻊ ﻭﻛﻠﱡﻬـ ﻢ ﻣﺒﺪﻯ ﺍﻟﻌﺪﺍﻭ ِﺓ ﺟﺎﻫـ ﺪ ﻋﻠﹶـ ﻰ ﻷﱏ ﰲ ﻭِﺛﺎ ٍ ﻉ ﻃﻮِﻳ ٍﻞ ﻣ ﻤﻨ ِﻊ ﺖ ﻣِـ ﻦ ِﺟ ﹾﺬ ٍ ﻭﻗﹶــ ﺪ ﹶﻗ ﺮﺑﻮﺍ ﹶﺃﺑﻨﺎ َﺀﻫﻢ ﻭﻧﺴﺎ َﺀﻫﻢ ﻭﻗﹸـﺮﺑ ﺼ ﺮﻋِﻰ ﺏ ﱃ ِﻋﻨ ﺪ ﻣ ﺻ ﺪ ﺍ َﻷ ﺣﺰﺍ ﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ﹶﺃ ﺷﻜﹸﻮﺍ ﹸﻏ ﺮﺑﺘِﻰ ﺑ ﻌ ﺪ ﹸﻛ ﺮﺑﺘِﻰ ﻭﻣﺎ ﹶﺃ ﺭ ﺱ ﻣ ﹾﻄ ﻤﻌِﻰ ﻀﻌﻮﺍ ﳊﹾﻤﻰ ﻭﻗﹶﺪ ﻳـﺎ ﺻﺒﺮﱏ ﻋﻠﹶﻰ ﻣﺎ ﻳﺮﺍ ﺩ ﰉ ﹶﻓ ﹶﻘ ﺪ ﺑ ﺵ ﹶﻓﺬﹶﺍ ﺍﻟ ﻌ ﺮ ِ ﻉ ﺠ ﺰ ِ ﻯ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﻣ ﺖ ﻋﻴﻨﺎ ـﻪ ﹶﻓﻘﹶـ ﺪ ﹶﺫ ﺭﹶﻓ ﻭﹶﻗ ﺪ ﺧﻴﺮﻭﱏ ﺍﻟ ﹸﻜ ﹾﻔﺮ ،ﻭﺍ ﹶﳌ ﻮﺕ ﺩﻭﻧ َ ﺖ ﻭﺇ ﱠﻥ ﺇﻟـــﻰ ﺭﺑﻰ ﺇﻳﺎﰉ ﻭ ﻣ ﺮﺟِﻌﻰ ﻭﻣﺎ ﺑِﻰ ِﺣﺬﹶﺍ ﺭ ﺍ ﹶﳌﻮﺕ ﺇﻧﻰ ﹶﻟ ﻤﻴ ﻀ ﻌﺠِﻰ ﻯ ِﺷ ﻖ ﻛـﺎﻥ ﰲ ﺍﻟﻠﱠﻪ ﻣ ﺴﻠِﻤﺎ ﻋﻠﹶﻰ ﹶﺃ ﲔ ﺃﹸ ﹾﻗﺘﻞﹸ ﻣ ﺴﺖ ﹸﺃﺑﺎﻟِﻰ ِﺣ ﻭﹶﻟ ﻉ ﺕ ﺍﻹﻟـ ِﻪ ﻭﺇ ﹾﻥ ﻳﺸـ ﹾﺄ ﻳﺒﺎ ِﺭ ﻙ ﻋﻠﹶﻰ ﹶﺃ ﻭﺻﺎ ِﻝ ﺷ ﹾﻠ ٍﻮ ﻣﻤــ ﺰ ِ ﻚ ﰲ ﺫﹶﺍ ِ ﻭﺫِﻟ ﺨﺸﻌـﹰﺎ ﻭﻻ ﺟـﺰﻋﺎﹰ ،ﺇﱏ ﺇﱃ ﺍﻟﻠﱠﻪ ﻣﺮﺟﻌـﻰ ﺖ ﲟﺒ ٍﺪ ﻟﻠﻌـﺪ ﻭ ﺗ ﹶﻓﹶﻠﺴـ ﺏ ﻋﻨﻘﹸﻪ ﻭﺇﻧﻚ ﰲ ﺃﻫﻠﻚ ،ﻓﻘﺎﻝ: ﻀ ﺮ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﺃﻳﺴﺮﻙ ﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﻋﻨﺪﻧﺎ ﺗ ﻻ ﻭﺍﷲِ ،ﻣﺎ ﻳﺴﺮﱏ ﺃﱏ ﰲ ﺃﻫﻠﻰ ،ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﰲ ﻣﻜﺎﻧ ِﻪ ﺍﱠﻟﺬِﻯ ﻫ ﻮ ﻓﻴﻪ ﺗﺼﻴﺒ ﻪ ﺷ ﻮ ﹶﻛ ﹲﺔ ﺗﺆﺫِﻳﻪ. ﻭﰱ )ﺍﻟﺼﺤﻴﺢ( :ﺃﻥ ﺧﺒﻴﺒﹰﺎ ﺃﻭ ﹸﻝ ﻣ ﻦ ﺳ ﻦ ﺍﻟﺮﻛﻌﺘﲔ ﻋِﻨﺪ ﺍﻟﻘﺘﻞ .ﻭﻗﺪ ﻧﻘﻞ ﺃﺑﻮ ﻋﻤﺮ ﺚ ﺑﻦ ﺳﻌﺪ ،ﺃﻧﻪ ﺑﻠﻐﻪ ﻋﻦ ﺯﻳ ِﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﺃﻧﻪ ﺻﻼﳘﺎ ﰲ ﻗﺼ ٍﺔ ﺑﻦ ﻋﺒ ِﺪ ﺍﻟﱪ ،ﻋﻦ ﺍﻟﻠﱠﻴ ِ ﺽ ﻋﺬﺭﺍﺀ ﻣﻦ ﺠ ﺮ ﺑ ﻦ ﻋﺪﻯ ﺣﲔ ﺃﻣﺮ ﻣﻌﺎﻭﻳ ﹸﺔ ﺑﻘﺘﻠﻪ ﺑﺄﺭ ِ ﺫﻛﺮﻫﺎ ،ﻭﻛﺬﻟﻚ ﺻﻼﳘﺎ ﺣ )(١ ﺃﻋﻤﺎ ِﻝ ﺩﻣﺸﻖ. ﻀ ﻤﺮِﻯ، ﺤﺮﺱ ﺟﺜﱠﺘﻪ ،ﻓﺠﺎﺀ ﻋﻤﺮﻭ ﺑ ﻦ ﺃﹸﻣﻴﺔ ﺍﻟ ﰒ ﺻﻠﺒﻮﺍ ﺧﺒﻴﺒﺎﹰ ،ﻭﻭﻛﱠﻠﻮﺍ ﺑﻪ ﻣﻦ ﻳ )(٢ ﻓﺎﺣﺘﻤﻠﻪ ﲜﺬﻋﻪ ﻟﻴﻼﹰ ،ﻓﺬﻫﺐ ﺑﻪ ،ﻓﺪﻓﻨﻪ. ﺐ ﻭﻫﻮ ﺃﺳ ﲑ ﻳﺄﻛﻞ ِﻗﻄﹾﻔﹰﺎ ﻣِﻦ ﺍﻟ ِﻌﻨﺐِ ،ﻭﻣﺎ ﲟﻜﺔ ﹶﺛ ﻤ ﺮﺓﹲ ،ﻭﺃﻣﺎ ﺯﻳ ﺪ ﺑﻦ ﻭﺭﺅﻯ ﺧﺒﻴ ﺍﻟ ﺪِﺛﻨﺔِ ،ﻓﺎﺑﺘﺎﻋﻪ ﺻﻔﻮﺍ ﹸﻥ ﺑ ﻦ ﺃﹸﻣﻴﺔ ،ﻓﻘﺘﻠﻪ ﺑﺄﺑﻴﻪ. ﻭﺃﻣﺎ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ،ﻓﺬﻛﺮ ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻮﻗﻌﺔ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺚ ﻫﺆﻻﺀ ﺴﺴﻮﻥ ﻟﻪ ﺃﺧﺒﺎﺭ ﻗﹸﺮﻳﺶ ،ﻓﺎﻋﺘﺮﺿﻬﻢ ﺑﻨﻮ ﻟﹶﺤﻴﺎﻥ. ﺍﻟﺮﻫﻂ ﻳﺘﺤ ) (١ﺍﻧﻈﺮ ﺧﱪ ﻣﻘﺘﻞ ﺣﺠﺮ ﻭﺃﺣﺎﺑﻪ ﰲ ﺍﻹﺻﺎﺑﺔ ).(١٦٢٩ ) (٢ﺃﺧﺮﺝ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ) ١٣٩/٤ﻭ .(٢٨٧/٥ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻣﻦ ﻃﺮﻳﻖ ﺟﻌﻔﺮ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺑﻌﺜﻪ ﻭﺣﺪﻩ ﻋﻴﻨﺎ ﺇﱃ ﻗﺮﻳﺶ.
١٥٤ ﻓﺼــﻞ ﻓﻲ وﻗﻌﺔ ﺑﺌﺮ ﻣﻌﻮﻧﺔ
ﻭﰱ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺑﻌﻴﻨﻪ ،ﻭﻫﻮ ﺻﻔﺮ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ،ﻛﺎﻧﺖ ﻭﻗﻌﺔ ﺑِﺌﺮ ﻣﻌﻮﻧﺔ، ﺐ ﺍﻷ ِﺳﻨﺔ ،ﹶﻗ ِﺪ ﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺨﺼﻬﺎ ﺃﻥ ﺃﺑﺎ ﺑﺮﺍﺀ ﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﻣﺎﻟﻚ ﺍﳌﺪﻋﻮ ﻣﻼﻋ ﻭﻣﻠ ﺖ ﺍﳌﺪﻳﻨﺔﹶ ،ﻓﺪﻋﺎﻩ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﻠﻢ ﻳﺴﻠﻢ ،ﻭﱂ ﻳﺒﻌﺪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻟﻮ ﺑﻌﺜ ﺠ ٍﺪ ﻳﺪﻋﻮﹸﻢ ﺇﱃ ﺩِﻳﻨﻚ ،ﻟﺮﺟﻮ ﺃﺻﺤﺎﺑﻚ ﺇﱃ ﺃﻫ ِﻞ ﻧ ﻑ ﺕ ﺃﻥ ﻳﺠﻴﺒﻮﻫﻢ .ﻓﻘﺎﻝ) :ﺇﱏ ﺃﺧﺎ ﻼ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﲔ ﺭﺟ ﹰ ﺠ ٍﺪ( ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﺮﺍﺀ :ﺃﻧﺎ ﺟﺎ ﺭ ﳍﻢ ،ﻓﺒﻌﺚ ﻣﻌﻪ ﺃﺭﺑﻌ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﻫ ﹶﻞ ﻧ ﲔ( ﻭﺍﻟﺬﻯ ﰲ ﺍﻟﺼﺤﻴﺢ :ﻫﻮ ﺍﻟﺼﺤﻴﺢ.ﻭﺃﻣﺮ ﺇﺳﺤﺎﻕ .ﻭﰱ ﺍﻟﺼﺤﻴﺢ) :ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺳﺒﻌ ﻋﻠﻴﻬﻢ ﺍﳌﻨﺬﺭ ﺑﻦ ﻋﻤﺮﻭ ﺃﺣﺪ ﺑﲎ ﺳﺎﻋِﺪﺓ ﺍﳌﻠﻘﺐ ﺑﺎﳌﹸ ﻌِﻨ ِﻖ ﻟﻴﻤﻮﺕ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺧِﻴﺎ ِﺭ ﺍﳌﺴﻠﻤﲔ ،ﻭﻓﹸﻀﻼﺋﻬﻢ ،ﻭﺳﺎﺩﺍﺗِﻬﻢ ،ﻭﻗﺮﺍﺋِﻬﻢ ،ﻓﺴﺎﺭﻭﺍ ﺣﱴ ﻧﺰﻟﻮﺍ ﺑﺌﺮ ﻣﻌﻮﻧﺔ ،ﻭﻫﻰ ﺑﲔ ﺃﺭﺽ ﺑﲎ ﻋﺎﻣﺮ ،ﻭﺣﺮﺓ ﺑﲎ ﺳﻠﻴﻢ ،ﻓﱰﻟﻮﺍ ﻫﻨﺎﻙ ،ﰒ ﺑﻌﺜﻮﺍ ﺣﺮﺍ ﻡ ﺑ ﻦ ﻣﻠﺤﺎﻥ ﺃﺧﺎ ﹸﺃﻡ ﺳﻠﻴﻢ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ﻋﺎﻣِﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ،ﻓﻠﻢ ﻳﻨ ﹸﻈ ﺮ ﻓﻴﻪ ،ﻭﺃﻣ ﺮ ﺭﺟﻼﹰ ،ﻓﻄﻌﻨﻪ ﺑﻜﺘﺎ ِ ﺏ ﺍﻟ ﹶﻜ ﻌﺒ ِﺔ() .(١ﰒ ﺕ ﻭ ﺭ ﺑﺎﳊﺮﺑ ِﺔ ﻣﻦ ﺧﻠﻔﻪ ،ﻓﻠﻤﺎ ﺃﻧﻔﺬﻫﺎ ﻓﻴﻪ ،ﻭﺭﺃﻯ ﺍﻟ ﺪﻡ ،ﻗﺎﻝ) :ﹸﻓ ﺰ ﺍﺳﺘﻨ ﹶﻔ ﺮ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ﻟِﻔﻮﺭﻩ ﺑﲎ ﻋﺎﻣﺮ ﺇﱃ ﻗﺘﺎﻝ ﺍﻟﺒﺎﻗﲔ ،ﻓﻠﻢ ﻳﺠﻴﺒﻮ ﻩ ﻷﺟﻞ ﺟِﻮﺍﺭ ﺃﰉ ﺑﺮﺍﺀ، ﺏ ﺼﻴ ﹸﺔ ﻭ ِﺭ ﻋ ﹲﻞ ﻭ ﹶﺫ ﹾﻛﻮﺍﻥﹸ ،ﻓﺠﺎﺅﻭﺍ ﺣﱴ ﺃﺣﺎﻃﹸﻮﺍ ﺑﺄﺻﺤﺎ ِ ﻓﺎﺳﺘﻨﻔﺮ ﺑﲎ ﺳﻠﻴﻢ ،ﻓﺄﺟﺎﺑﺘﻪ ﻋ ﺚ ﺐ ﺑ ﻦ ﺯﻳ ِﺪ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ،ﻓﺈﻧﻪ ﺃﺭﺗ ﱠ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﺗﻠﹸﻮﺍ ﺣﱴ ﻗﹸِﺘﻠﹸﻮﺍ ﻋﻦ ﺁﺧﺮﻫﻢ ﺇﻻ ﻛﻌ َ ﺑﲔ ﺍﻟﻘﺘﻠﻰ ،ﻓﻌﺎﺵ ﺣﺘﻰ ﹸﻗﺘِﻞ ﻳﻮ ﻡ ﺍﳋﻨﺪﻕ ،ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﺃﹸﻣﻴﺔ ﺍﻟﻀﻤﺮﻯ ،ﻭﺍﳌﻨﺬ ﺭ ﺑﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﰲ ﺳﺮﺡ ﺍﳌﺴﻠﻤﲔ ،ﻓﺮﺃﻳﺎ ﺍﻟﻄ ﲑ ﲢﻮ ﻡ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﻮﻗﻌﺔ ،ﻓﱰﻝ ﺍﳌﻨﺬﺭ ﺑﻦ ﻀ ﻤﺮِﻯ ،ﻓﻠﻤﺎ ﺃﺧﱪ ﳏﻤﺪ ،ﻓﻘﺎﺗ ﹶﻞ ﺍﳌﺸﺮﻛﲔ ﺣﱴ ﻗﹸِﺘ ﹶﻞ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ،ﻭﺃﹸ ِﺳ ﺮ ﻋﻤﺮﻭ ﺑﻦ ﺃﹸﻣﻴﺔ ﺍﻟ ﺃﻧﻪ ﻣﻦ ﻣﻀﺮ ،ﺟ ﺰ ﻋﺎ ِﻣ ﺮ ﻧﺎﺻﻴﺘﻪ ،ﻭﺃﻋﺘﻘﻪ ﻋﻦ ﺭﻗﺒﺔ ﻛﺎﻧﺖ ﻋﻠﻰ ﹸﺃﻣﻪ ،ﻭﺭﺟﻊ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺎﻟ ﹶﻘ ﺮﹶﻗ ﺮ ِﺓ ﻣِﻦ ﺻﺪ ِﺭ ﻗﻨﺎﺓ) (٢ﻧﺰﻝ ﰲ ِﻇ ﱢﻞ ﺷﺠﺮﺓ ،ﻭﺟﺎﺀ ﺭﺟﻼﻥ ﻣﻦ ﺑﲎ ﻚ ﻤﺎ ﻋﻤﺮﻭ ،ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻪ ﻗﺪ ﺃﺻﺎﺏ ﺛﺄﺭﹰﺍ ﻣﻦ ﻛِﻼﺏ ،ﻓﱰﻻ ﻣﻌﻪ ،ﻓﻠﻤﺎ ﻧﺎﻣﺎ ،ﻓﺘ ) (١ﺍﻧﻈﺮ ﺧﱪ ﺍﻟﺮﺟﻴﻊ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٩٥ ،٢٨٠/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﻫﻲ ﻗﺮﻗﺮﺓ ﺍﻟﻜﺪﺭ :ﻣﻮﺿﻊ ﺑﻨﺎﺣﻴﺔ ﺍﳌﻌﺪﻥ ﻗﺮﻳﺐ ﻣﻦ ﺍﻷﺭﺣﻀﻴﺔ ،ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺪﻳﻨﺔ ﲦﺎﻧﻴﺔ ﺑﺮﺩ ،ﻭﻗﻨﺎﺓ: ﻭﺍﺩ ﻳﺄﰐ ﻣﻦ ﺍﻟﻄﺎﺋﻒ ،ﻭﻳﺼﺐ ﰲ ﺍﻷﺭﺣﻀﻴﺔ ﻭﻗﺮﻗﺮﺓ ﺍﻟﻜﺪﺭ.
١٥٥ ﺃﺻﺤﺎﺑﻪ ،ﻭﺇﺫﺍ ﻣﻌﻬﻤﺎ ﻋﻬ ﺪ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﺸ ﻌ ﺮ ﺑﻪ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪﻡ ،ﺃﺧ ﱪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﲔ َﻷ ِﺩﻳﻨ ﻬﻤﺎ().(١ ﺖ ﹶﻗﺘِﻴﻠ ِ ج ﲟﺎ ﻓﻌﻞﹶ ،ﻓﻘﺎﻝ) :ﹶﻟ ﹶﻘ ﺪ ﹶﻗﺘ ﹾﻠ ﺐ ﻏﺰﻭﺓ ﺑﲎ ﺍﻟﻨﻀﲑ ،ﻓﺈﻧﻪ ﺧﺮﺝ ﺇﻟﻴﻬﻢ ﻟِﻴﻌﻴﻨﻮﻩ ﰲ ﺩﻳﺘﻬﻤﺎ ﳌﺎ ﺑﻴﻨﻪ ﻓﻜﺎﻥ ﻫﺬﺍ ﺳﺒ ﻭﺑﻴﻨﻬﻢ ﻣﻦ ﺍﳊﻠﻒ ،ﻓﻘﺎﻟﻮﺍ :ﻧﻌﻢ ،ﻭﺟﻠﹶﺲ ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﻠﻰ ،ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﺎﺟﺘﻤﻊ ﺍﻟﻴﻬﻮﺩ ﻭﺗﺸﺎﻭﺭﻭﺍ ،ﻭﻗﺎﻟﻮﺍ :ﻣﻦ ﺭﺟ ﹲﻞ ﻳﻠ ِﻘﻰ ﻋﻠﻰ ﳏ ﻤ ٍﺪ ﻫﺬﻩ ﺍﻟﺮﺣﻰ ﻓﻴﻘﺘﻠﻪ؟ ﻓﺎﻧﺒﻌﺚ ﺃﺷﻘﺎﻫﺎ ﻋﻤﺮﻭ ﺑﻦ ﺟِﺤﺎﺵ ﻟﻌﻨﻪ ﺍﻟﻠﱠﻪ ،ﻭﻧﺰﻝ ﺟﱪﻳ ﹸﻞ ﻣِﻦ ﻋﻨﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻋﻠﻰ ﺭﺳﻮِﻟ ِﻪ ﻳﻌﻠﻤﻪ ﲟﺎ ﳘﱡﻮﺍ ﺑﻪ ،ﻓﻨﻬﺾ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﻭﻗﺘﻪ ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﰒ ﺖ ﻟﻴﺎﻝ ،ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺍﺑ ﻦ ﹸﺃﻡ ﲡﻬﺰ ،ﻭﺧﺮﺝ ﺑﻨﻔﺴﻪ ﻟِﺤﺮﻢ ،ﻓﺤﺎﺻﺮﻫﻢ ِﺳ ﻣﻜﺘﻮﻡ ،ﻭﺫﻟﻚ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ. ﺖ ﺍﳋﻤﺮ ،ﻭﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺃﻥ ﳍﻢ ﻣﺎ ﲪﻠﺖ ﺇﺑﻠﹸﻬﻢ ﻏ ﲑ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ :ﻭﺣﻴﻨﺌﺬ ﺣ ﺮ ﻣ ِ ﺤﻴﻰ ﺑﻦ ﺃ ﺧ ﹶﻄﺐ ،ﻭﺳﻼ ِﻡ ﺑ ِﻦ ﺃﰉ ﺍﻟﺴﻼﺡ ،ﻭﻳﺮﺣﻠﹸﻮﻥ ﻣِﻦ ﺩﻳﺎﺭﻫﻢ ،ﻓﺘﺮﺣﻞ ﺃﻛﺎِﺑﺮﻫﻢ ﻛ ﳊ ﹶﻘﻴﻖ ﺇﱃ ﺧﻴﱪ ،ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻭﺃﺳﻠﻢ ﻣﻨﻬﻢ ﺭﺟﻼ ِﻥ ﻓﻘﻂ ،ﻳﺎﻣﲔ ﺑﻦ ﺍﹸ ﻋﻤﺮﻭ ،ﻭﺃﺑﻮ ﺳﻌﺪ ﺑﻦ ﻭﻫﺐ ،ﻓﺄﺣﺮﺯﺍ ﺃﻣﻮﺍﳍﻤﺎ ،ﻭﻗﺴﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﻮﺍ ﹶﻝ ﺑﲎ ﺍﻟﻨﻀﲑ ﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﲞﻴﻞ ﻭﻻ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳ ﻦ ﺍﻷﻭﻟﲔ ﺧﺎﺻﺔ ،ﻷﺎ ﻛﺎﻧﺖ ﳑﺎ ﱂ ﻳﻮ ِﺟ ِ )(٢ ﻒ ﺍﻷﻧﺼﺎﺭﻳﲔ ﻟِﻔﻘﺮﳘﺎ. ﺭِﻛﺎﺏ ،ﺇﻻ ﺃﻧﻪ ﺃﻋﻄﻰ ﺃﺑﺎ ﺩﺟﺎﻧﺔ ،ﻭﺳﻬﻞ ﺑ ﻦ ﺣﻨﻴ ٍ ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻧﺰﻟﺖ ﺳﻮﺭ ﹸﺓ ﺍﳊﺸﺮ ،ﻫﺬﺍ ﺍﻟﺬﻯ ﺫﻛﺮﻧﺎﻩ ،ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺃﻫﻞ )(٣ ﺍﳌﻐﺎﺯﻯ ﻭﺍﻟﺴﲑ. ﻭﺯﻋﻢ ﳏﻤﺪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻯ ،ﺃﻥ ﻏﺰﻭﺓ ﺑﲎ ﺍﻟﻨﻀﲑ ﻛﺎﻧﺖ ﺑﻌﺪ ﺑﺪ ٍﺭ ﺑﺴﺘﺔ ﺃﺷﻬﺮ، ﻭﻫﺬﺍ ﻭﻫﻢ ﻣﻨﻪ ﺃﻭ ﻏﻠﻂ ﻋﻠﻴﻪ ،ﺑﻞ ﺍﻟﺬﻯ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﺎ ﻛﺎﻧﺖ ﺑﻌ ﺪ ﹸﺃﺣﺪ ،ﻭﺍﻟﱴ ﻛﺎﻧﺖ ﺤ ﺪﻳﺒﻴﺔ، ﺑﻌﺪ ﺑﺪﺭ ﺑﺴﺘﺔ ﺃﺷﻬﺮ :ﻫﻰ ﻏﺰﻭﺓ ﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ،ﻭﻗﹸﺮﻳﻈﺔ ﺑﻌﺪ ﺍﳋﻨﺪﻕ ،ﻭﺧﻴﱪ ﺑﻌﺪ ﺍﹾﻟ ﻭﻛﺎﻥ ﻟﻪ ﻣﻊ ﺍﻟﻴﻬﻮﺩ ﺃﺭﺑ ﻊ ﻏﺰﻭﺍﺕ ،ﺃﻭﳍﺎ :ﻏﺰﻭﺓ ﺑﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ﺑﻌﺪ ﺑﺪﺭ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺑﲎ ﺍﻟﻨﻀﲑ ) (١ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) (١٩٥ ،١٩٠/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (١٥٤ ،١٤٥/٣ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ )،٧٩/٢ (٨٦ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) ،(٤٨/٢ﻭﺍﺑﻦ ﺳﻌﺪ ).(٥٧/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٨٣/٨ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ٤٠٨ ،٤٠٧/٢ﻭ ،١٦٣/١١ﻭ (٢٩٧ ،٢٩٦/٧ﻭﻣﺴﻠﻢ )(٣٠٤) (٦٧٧ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ.
١٥٦ ﺑﻌﺪ ﹸﺃﺣﺪ ،ﻭﺍﻟﺜﺎﻟﺜﺔ :ﻗﹸﺮﻳﻈﺔ ﺑﻌﺪ ﺍﳋﻨﺪﻕِ ،ﻭﺍﻟﺮﺍﺑﻌﺔ :ﺧﻴﱪ ﺑﻌﺪ ﺍﳊﹸﺪﻳﺒﻴﺔ. ﻓﺼـﻞ ﻓﻲ ﻗﻨﻮﺗﻪ ج ﺷﻬﺮًا ﻳﺪﻋﻮ ﻋﻠﻰ اﱠﻟﺬِﻳﻦ ﻗﺘﻠﻮا اﻟ ُﻘﺮﱠا َء
ﺏ ِﺑﹾﺌ ِﺮ ﻣﻌﻮﻧ ﹶﺔ ﺑ ﻌ ﺪ ﺻﺤﺎ ﻭﻗﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺷ ﻬ ﺮﹰﺍ ﻳ ﺪﻋﻮ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻗﺘﻠﹸﻮﺍ ﺍﻟ ﹸﻘﺮﺍ َﺀ ﹶﺃ )(١ ﲔ. ﺴِﻠ ِﻤ ﲔ ﻣ ﺍﻟ ﺮﻛﹸﻮﻉِ ،ﰒ ﺗﺮ ﹶﻛﻪ ،ﹶﻟﻤﺎ ﺟﺎﺅﻭﺍ ﺗﺎِﺋِﺒ ﻓﺼﻞ ﻓﻲ ﻏﺰوة ذات اﻟﺮﱢﻗﺎع
ﺕ ﺍﻟﺮﻗﺎﻉِ ،ﻭﻫﻰ ﻏﺰﻭ ﹸﺓ ﳒﺪٍ ،ﻓﺨﺮﺝ ﰲ ﹸﺛﻢ ﻏﺰﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻨﻔﺴﻪ ﻏﺰﻭ ﹶﺓ ﺫﺍ ِ ﺟﻤﺎﺩﻯ ﺍﻷﻭﱃ ﻣِﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ،ﻭﻗﻴﻞ :ﰲ ﺍﶈﺮﻡ ،ﻳﺮﻳ ﺪ ﻣﺤﺎ ِﺭﺏ ،ﻭﺑﲎ ﺛﻌﻠﺒﺔ ﺑﻦ ﺳ ﻌ ِﺪ ﺑﻦ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺃﺑﺎ ﺫﺭ ﺍﻟﻐٍﻔﺎﺭﻯ ،ﻭﻗﻴﻞ :ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻭﺧﺮﺝ ﰲ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ .ﻭﻗﻴﻞ :ﺳﺒﻌﻤﺎﺋﺔ ،ﻓﻠﻘﻰ ﲨﻌﹰﺎ ﻣِﻦ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻓﺘﻮﺍﻗﻔﹸﻮﺍ ،ﻭﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﻗِﺘﺎﻝ ،ﺇﻻ ﺃﻧﻪ ﺻﻠﱠﻰ ﻢ ﻳﻮﻣﺌﺬ ﺻﻼﹶﺓ ﺍﳋﻮﻑ ،ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺱ ﻋﻨﻬﻢ ،ﻭﻫﻮ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻯ ﰲ ﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻟﻐﺰﺍﺓ ،ﻭﺻﻼﺓ ﺍﳋﻮﻑ ﺎ ،ﻭﺗﻠﻘﱠﺎﻩ ﺍﻟﻨﺎ ﻕ ﻋ ﻦ ﺻﻼ ِﺓ ﳋﻨ ﺪ ِ ﺸ ِﻜ ﹲﻞ ﺟ ﺪﺍﹰ ،ﻓﺈﻧﻪ ﻗﺪ ﺻ ﺢ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﺣﺒﺴﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳ ﻮ ﻡ ﺍ ﹶ ﻣ )(٢ ﺖ ﺍﻟﺸ ﻤ ﺼ ِﺮ ﺣﺘﻰ ﻏﹶﺎﺑ ِ ﺲ. ﺍﻟﻌ ﻼ ِﺓ ﺻﹶ ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻭ )ﻣﺴﻨﺪ ﺃﲪﺪ( ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻬﻤﺎ ﺍﻟﻠﱠﻪ ،ﺃﻧﻬﻢ ﺣﺒﺴﻮ ﻩ ﻋﻦ ﺍﻟﻈﱡ ﻬﺮِ ،ﻭﺍﻟ ﻌ ﺼﺮِ ،ﻭﺍﳌ ﻐ ِﺮﺏِ ،ﻭﺍﻟ ﻌﺸﺎﺀ ،ﻓﺼﻼ ﻫﻦ ﲨﻴﻌﹰﺎ (٣).ﻭﺫﻟﻚ ﻗﺒ ﹶﻞ ﻧﺰﻭ ِﻝ ﺻﻼ ِﺓ ﺕ ﺍﻟﺮﻗﺎﻉ ﺳﻨ ﹶﺔ ﲬﺲ. ﻕ ﺑﻌ ﺪ ﺫﺍ ِ ﺍﳋﻮﻑِ ،ﻭﺍﳋﻨﺪ ﺴﻔﹶﺎﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﻴﺎﺵ ﱮ ج ﺃﻭﻝ ﺻﻼﺓ ﺻﻼﻫﺎ ﻟﻠﺨﻮﻑ ﺑ ﻌ ﻭﺍﻟﻈﺎﻫ ﺮ ﺃ ﱠﻥ ﺍﻟﻨ ﲔ ﻳ ﻮ ﻣِﺌ ٍﺬ ﺧﺎﻟﺪ ﺑ ﻦ ﺸ ِﺮ ِﻛ ﺼﻠﱠﻰ ﺑﻨﺎ ﺍﻟﻈﱡ ﻬﺮ ،ﻭ ﻋﻠﹶﻰ ﺍﳌﹸ ﱮ ج ﺑ ﻌﺴﻔﺎﻥ ،ﹶﻓ ﺍﻟ ﺰ ﺭﻗِﻰ :ﻛﻨﺎ ﻣﻊ ﺍﻟﻨ ) (١ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٠٩ ،٢٠٣/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) ،(١٦٨ ،١٦٠/٣ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ )،٨٦/٢ (٩٣ﻭﺍﺑﻦ ﺳﻌﺪ ).(٦٢ ،٦١/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣١٢/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٦٠ ،٥٩/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (١٢٣٦ﻭﺍﻟﻨﺴﺎﺋﻲ ) .(١٧٨ ،١٧٧/٣ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ،ﻭﻋﺴﻔﺎﻥ :ﻗﺮﻳﺔ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ.
١٥٧ ﺐ ﺇﹶﻟﻴ ِﻬ ﻢ ﺻﺒﻨﺎ ِﻣﻨ ﻬ ﻢ ﹶﻏ ﹾﻔﹶﻠﺔﹰ ،ﹸﺛﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﺇ ﱠﻥ ﹶﻟ ﻬ ﻢ ﺻﻼ ﹰﺓ ﺑ ﻌ ﺪ ﻫ ِﺬ ِﻩ ِﻫ ﻰ ﹶﺃ ﺣ ﺍﻟ ﻮﻟِﻴﺪِ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺼﺮ ،ﹶﻓﻔﹶﺮﹶﻗﻨﺎ ﺼﻠﱠﻰ ِﺑﻨﺎ ﺍﻟ ﻌ ﺼﺮِ ،ﹶﻓ ﻑ ﺑﻴ ﻦ ﺍﻟﻈﱡ ﻬ ِﺮ ﻭﺍﻟ ﻌ ﳋ ﻮ ِ ﺖ ﺻﻼ ﹸﺓ ﺍ ﹶ ﻣِﻦ ﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭﹶﺃﺑﻨﺎِﺋ ِﻬﻢ ،ﹶﻓﻨ ﺰﹶﻟ )(١ ِﻓ ﺮﹶﻗﺘﻴ ِﻦ ...ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﻫ ﹸﻞ ﺍﻟﺴﻨﻦ ﺻ ﺮﹰﺍ ﺴﻔﹶﺎ ﹶﻥ ﻣﺤﺎ ِ ﺠﻨﺎ ﹶﻥ ﻭ ﻋ ﺿ ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻧﺎﺯ ﹰﻻ ﺑﻴ ﻦ ﺐ ﺇﹶﻟﻴ ِﻬ ﻢ ِﻣ ﻦ ﹶﺃﺑﻨﺎِﺋ ِﻬ ﻢ ﻭﹶﺃ ﻣﻮﺍِﻟ ِﻬﻢ، ﺸ ِﺮﻛﹸﻮ ﹶﻥ :ﺇ ﱠﻥ ﻟِﻬﺆ ﹶﻻ ِﺀ ﺻﻼ ﹰﺓ ِﻫ ﻰ ﹶﺃ ﺣ ﺸ ِﺮ ِﻛﲔ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹸﳌ ﻟﻠ ﻤ ﺻﺤﺎﺑﻪ ﺴ ﻢ ﹶﺃ ﹶﺃ ﺟ ِﻤﻌﻮﺍ ﹶﺃ ﻣ ﺮﻛﹸﻢ ،ﹸﺛﻢ ﻣِﻴﹸﻠﻮﺍ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﻴﹶﻠ ﹰﺔ ﻭﺍ ِﺣ ﺪﺓﹰ ،ﹶﻓﺠﺎ َﺀ ِﺟﺒﺮِﻳﻞﹸ ،ﹶﻓﹶﺄ ﻣ ﺮﻩ ﹶﺃ ﹾﻥ ﻳ ﹾﻘ ِ )(٢ ﺚ ﺣﺴ ﻦ ﺻﺤﻴﺢ. ﻯ :ﺣﺪﻳ ﹲ ﺼ ﹶﻔﻴ ِﻦ ....ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ،ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬ ِﻧ ﺴﻔﹶﺎ ﹶﻥ ﻛﺎﻧﺖ ﺑﻌ ﺪ ﺍﳋﻨﺪﻕ ،ﻭﻗﺪ ﺻ ﺢ ﻋﻨﻪ ﺃﻧﻪ ﺻﻠﱠﻰ ﻑ ﺑﻴﻨﻬﻢ ﺃﻥ ﻏﺰﻭ ﹶﺓ ﻋ ﻼ ﻭﻻ ِﺧ ﹶ ﺴﻔﹶﺎﻥ ،ﻭﻳﺆﻳ ﺪ ﻫﺬﺍ ﺃ ﱠﻥ ﺃﺑﺎ ﻕ ﻭﺑﻌﺪ ﻋ ﺕ ﺍﻟﺮﻗﺎﻉ ،ﻓﻌِﻠ ﻢ ﺃﺎ ﺑﻌﺪ ﺍﳋﻨﺪ ِ ﻑ ِﺑﺬﹶﺍ ِ ﺻﻼﺓ ﺍﳋﻮ ِ ﺕ ﺍﻟﺮﻗﺎﻉ ،ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻭﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ ﺷﻬﺪﺍ ﺫﺍ ﻕ ﹶﻟﻤﺎ ﳋ ﺮ ﻣﻮﺳﻰ ،ﺃﻧﻪ ﺷﻬﺪ ﻏﺰﻭﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ،ﻭﺃﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﻳﻠﻔﱡﻮ ﹶﻥ ﻋﻠﹶﻰ ﺃ ﺭﺟِﻠ ِﻬﻢ ﺍ ِ )(٣ ﺖ. ﻧ ِﻘﺒ ﺖ ﺻﻠﱠﻴ ﻭﺃﻣﺎ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ،ﻓﻔﻰ )ﺍﳌﺴﻨﺪ( )ﻭﺍﻟﺴﻨﻦ( ﺃﻥ ﻣﺮﻭﺍ ﹶﻥ ﺑ ﻦ ﺍﳊﻜﻢ ﺳﺄﻟﻪ :ﻫ ﹾﻞ )(٤ ﺠ ٍﺪ. ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺻﻼ ﹶﺓ ﺍﳋﻮﻑِ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻣﱴ؟ ﻗﺎﻝ :ﻋﺎ ﻡ ﹶﻏ ﺰ ﻭ ِﺓ ﻧ ﺕ ﺍﻟﺮﻗﺎﻉ ﺑﻌﺪ ﺧﻴﱪ ،ﻭﺃ ﱠﻥ ﻣﻦ ﺟﻌﻠﻬﺎ ﻗﺒﻞ ﺍﳋﻨﺪﻕ ،ﻓﻘ ﺪ ﻭﻫﺬﺍ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﻏﺰﻭﺓ ﺫﺍ ِ ﺕ ﺍﻟﺮﻗﺎﻉ ﻛﺎﻧﺖ ﻣﺮﺗﲔ، ﻭﻫ ﻢ ﻭﳘﹰﺎ ﻇﺎﻫﺮﹰﺍ ،ﻭﳌﱠﺎ ﹶﻟ ﻢ ﻳ ﹾﻔﻄﹶﻦ ﺑﻌﻀﻬﻢ ﳍﺬﺍ ،ﺍﺩﻋﻰ ﺃﻥ ﻏﺰﻭ ﹶﺓ ﺫﺍ ِ ﻓﻤﺮ ﹰﺓ ﻗﺒ ﹶﻞ ﺍﳋﻨﺪﻕ ،ﻭﻣﺮ ﹰﺓ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﻋﺎﺩﻢ ﰲ ﺗﻌﺪﻳ ِﺪ ﺍﻟﻮﻗﺎﺋﻊ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺃﻟﻔﺎ ﹶﻇﻬﺎ ﺃﻭ ﺗﺎﺭ ﹸﳜﻬﺎ. ﺼﺢ ،ﱂ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻗﺪ ﺻﻠﱠﻰ ﻢ ﺻﻼ ﹶﺓ ﻭﻟﻮ ﺻ ﺢ ﳍﺬﺍ ﺍﻟﻘﺎﺋﻞ ﻣﺎ ﺫﻛﺮﻩ ،ﻭﻻ ﻳ ِ ﺴﻔﹶﺎﻥ ،ﻭﻛﻮﺎ ﺑﻌﺪ ﺍﳋﻨﺪﻕ ،ﻭﳍﻢ ﺃﻥ ﻳﺠﻴﺒﻮﺍ ﺍﳋﻮﻑ ﰲ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﳌﺎ ﺗﻘﺪﻡ ﻣِﻦ ﻗﺼﺔ ﻋ )(١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٦٠ ،٥٩/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (١٢٣٦ﻭﺍﻟﻨﺴﺎﺋﻲ ) .(١٧٨ ،١٧٧/٣ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ،ﻭﻋﺴﻔﺎﻥ :ﻗﺮﻳﺔ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٥٢٢/٢ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣٠٣٨ﰲ ﺍﻟﺘﻔﺴﲑ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ) (١٧٤/٣ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٢٥/٧ﻭﻣﺴﻠﻢ ).(١٨١٦ ) (٤ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٢٠/٢ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(١٧٣/٣ﻭﺇﺳﻨﺎﺩﻩ ﺣﻴﺢ.
١٥٨ ﻋﻦ ﻫﺬﺍ ﺑﺄﻥ ﺗﺄﺧ ﲑ ﻳﻮ ِﻡ ﺍﳋﻨﺪﻕ ﺟﺎﺋ ﺰ ﻏ ﲑ ﻣﻨﺴﻮﺥ ،ﻭﺃﻥ ﰲ ﺣﺎﻝ ﺍﳌﺴﺎﻳﻔﺔ ﳚﻮ ﺯ ﺗﺄﺧ ﲑ ﺍﻟﺼﻼﺓ ﺇﱃ ﺃﻥ ﻳﺘﻤﻜﱠﻦ ﻣﻦ ﻓﻌﻠﻬﺎ ،ﻭﻫﺬﺍ ﺃﺣ ﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻭﻏﲑﻩ، ﻟﻜﻦ ﻻ ﺣِﻴﻠﺔ ﳍﻢ ﰲ ﻗﺼﺔ ﻋﺴﻔﺎﻥ ﺃﻥ ﺃﻭﻝ ﺻﻼﺓ ﺻﻼﻫﺎ ﻟﻠﺨﻮﻑ ﺎ ،ﻭﺃﺎ ﺑﻌﺪ ﺍﳋﻨﺪﻕ. ﻓﺎﻟﺼﻮﺍﺏ ﲢﻮﻳﻞ ﻏﺰﻭ ِﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﻣِﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﱃ ﻣﺎ ﺑﻌ ﺪ ﺍﳋﻨﺪﻕ ،ﺑﻞ ﺑﻌ ﺪ ﺧﻴﱪ ،ﻭﺇﳕﺎ ﺫﻛﺮﻧﺎﻫﺎ ﻫﺎﻫﻨﺎ ﺗﻘﻠﻴﺪﹰﺍ ﻷﻫﻞ ﺍﳌﻐﺎﺯﻯ ﻭﺍﻟﺴﲑ ،ﰒ ﺗﺒﻴﻦ ﻟﻨﺎ ﻭﳘﹸﻬﻢ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. )(١ ﻭﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﻏﺰﻭ ﹶﺓ ﺫﺍ ِ ﺕ ﺍﻟﺮﻗﺎﻉ ﺑﻌﺪ ﺍﳋﻨﺪﻕ ،ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ :ﺃﻗﺒ ﹾﻠﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﺣﺘﻰ ﺇﺫﺍ ﹸﻛﻨﺎ ﺑﺬﺍﺕ ﺍﻟﺮﻗﺎﻉِ ،ﻗﺎﻝ: ﻛﻨﺎ ﺇﺫﺍ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﺷﺠﺮﺓ ﻇﻠﻴﻠﺔ ،ﺗﺮﻛﻨﺎﻫﺎ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺠﺎﺀ ﺭﺟﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ، ﺼﺔﹶ ،ﻭﻗﺎﻝ: ﺴﻴﻒ ،ﻓﺎ ﺧﺘ ﺮ ﹶﻃﻪ ،ﻓﺬﻛﺮ ﺍﻟ ِﻘ ﻭﺳﻴﻒ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣ ﻌﻠﱠ ﻖ ﺑﺎﻟﺸﺠﺮ ِﺓ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺍﻟ ﻓﹸﻨﻮﺩﻯ ﺑﺎﻟﺼﻼﺓ ،ﻓﺼﻠﱠﻰ ﺑﻄﺎﺋﻔ ٍﺔ ﺭﻛﻌﺘﲔِ ،ﱠﰒ ﺗﺄ ﺧﺮﻭﺍ ،ﻭﺻﻠﱠﻰ ﺑﺎﻟﻄﱠﺎِﺋ ﹶﻔ ِﺔ ﺍ ُﻷ ﺧﺮﻯ ﺭﻛﻌﺘﲔِ، )(٢ ﻓﻜﺎﻧﺖ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﺭﺑﻊ ﺭ ﹶﻛﻌﺎﺕٍ ،ﻭِﻟ ﹾﻠ ﹶﻘ ﻮ ِﻡ ﺭ ﹾﻛ ﻌﺘﺎ ِﻥ. ﺴﻔﹶﺎﻥ.. ﺖ ﺑﻌ ﺪ ﺍﳋﻨﺪﻕِ ،ﺑﻞ ﻫﺬﺍ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﺎ ﺑﻌﺪ ﻋ ﻭﺻﻼﺓ ﺍﳋﻮﻑ ،ﺇﳕﺎ ﺷِ ﺮ ﻋ ﻭﺍﷲ ﺃﻋﻠﻢ. ﺕ ﺍﻟﺮﻗﺎﻉ. ﱮ ج ﻛﺎﻧﺖ ﰲ ﻏﺰﻭﺓ ﺫﹶﺍ ِ ﺼ ﹶﺔ ﺑﻴ ِﻊ ﺟﺎِﺑ ٍﺮ ﺟ ﻤﻠﹶﻪ ﻣِﻦ ﺍﻟﻨ ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﺃﻥ ﻗ ﻭﻗﻴﻞ :ﰲ ﻣﺮﺟﻌﻪ ﻣِﻦ ﺗﺒﻮﻙ ،ﻭﻟﻜﻦ ﰲ ﺇﺧﺒﺎﺭﻩ ﻟﻠﻨﱮ ج ﰲ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ،ﺃﻧﻪ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺛﻴﺒﹰﺎ ﺗﻘﻮ ﻡ ﻋﻠﻰ ﺃﺧﻮﺍِﺗﻪِ ،ﻭﺗﻜﻔﹸﻠﻬﻦ ،ﺇﺷﻌﺎ ﺭ ﺑﺄﻧﻪ ﺑﺎﺩﺭ ﺇﱃ ﺫﻟﻚ ﺑﻌﺪ ﻣﻘﺘﻞ ﺃﺑﻴﻪ ،ﻭﱂ ﻳﺆ ﺧ ﺮ ﺇﱃ ﻋﺎﻡ ﺗﺒﻮﻙ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﰱ ﻣﺮﺟﻌﻬﻢ ﻣِﻦ ﻏﺰﻭ ِﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ،ﺳﺒﻮﺍ ﺍﻣﺮﺃ ﹰﺓ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ،ﻓﻨ ﹶﺬ ﺭ ﺯﻭ ﺟﻬﺎ ﺃ ﹼﻻ ﺏ ﳏ ﻤ ٍﺪ ج ،ﻓﺠﺎﺀ ﻟﻴﻼﹰ ،ﻭﻗﺪ ﺃﺭﺻ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳ ﺮ ِﺟ ﻊ ﺣﺘﻰ ﻳ ﻬﺮِﻳ ﻖ ﺩﻣﹰﺎ ﰲ ﺃﺻﺤﺎ ِ ﺭﺟﹶﻠﻴ ِﻦ ﺭﺑِﻴﹶﺌ ﹰﺔ ﻟِﻠﻤﺴﻠﻤﲔ ﻣِﻦ ﺍﻟﻌﺪﻭ ،ﻭﳘﺎ ﻋﺒﺎ ﺩ ﺑ ﻦ ﺑِﺸﺮ ،ﻭﻋﻤﺎ ﺭ ﺑ ﻦ ﻳﺎﺳﺮ ،ﻓﻀﺮﺏ ﻋﺒﺎﺩﺍﹰ، ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٢٠٧ ،٢٠٦/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﻭﻫﺐ ﺑﻦ ﻛﻴﺴﺎﻥ ،ﻋﻦ ﺟﺎﺑﺮ.ﻭﻫﺬﺍ ﺳﻨﺪ ﺻﺤﻴﺢ ،ﻭﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ. ) (٢ﻭﳑﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﻏﺰﻭﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﻛﺎﻧﺖ ﺑﻌﺪ ﺧﻴﱪ :ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ) (٣٢٢/٧ﻭﺍﺑﻦ ﻛﺜﲑ ﰲ ﺳﲑﺗﻪ ) ،(١٦١/٣ﻭﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ.
١٥٩ ﻑ ﺼ ِﺮ ﻭﻫﻮ ﻗﺎﺋ ﻢ ﻳﺼﻠﱢﻰ ﺑﺴﻬﻢٍ ،ﻓﱰﻋﻪ ،ﻭﱂ ﻳﺒﻄﻞ ﺻﻼﺗﻪ ،ﺣﱴ ﺭ ﺷﻘﹶﻪ ﺑﺜﻼﺛﺔ ﺃﺳﻬﻢ ،ﻓﻠﻢ ﻳﻨ ﺖﰲ ﻼ ﺃﻧﺒﻬﺘﲎ؟ ﻓﻘﺎﻝ :ﺇﻧﻰ ﹸﻛﻨ ﻆ ﺻﺎ ِﺣﺒﻪ ﻓﻘﺎﻝ :ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ .ﻫ ﱠ ﻣﻨﻬﺎ ﺣﺘﻰ ﺳﱠﻠﻢ ،ﹶﻓﹶﺄﻳ ﹶﻘ ﹶ )(١ ﺳﻮﺭﺓٍ ،ﻓﻜ ِﺮ ﻫﺖ ﺃﻥ ﺃﻗ ﹶﻄ ﻌﻬﺎ. ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﰲ )ﻣﻐﺎﺯﻳﻪ( :ﻭﻻ ﻳﺪﺭﻯ ﻣﱴ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻐﺰﻭ ﹸﺓ ﹶﻗﺒ ﹶﻞ ﺑﺪﺭٍ، ﺃﻭ ﺑﻌ ﺪﻫﺎ ،ﺃﻭ ﻓﻴﻤﺎ ﺑﻴ ﻦ ﺑﺪ ٍﺭ ﻭﹸﺃﺣﺪ ﺃﻭ ﺑﻌﺪ ﹸﺃﺣﺪ. ﻭﻟﻘﺪ ﺃﺑ ﻌ ﺪ ﺟ ﺪﹰﺍ ﺇﺫ ﺟﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻗﺒ ﹶﻞ ﺑﺪﺭٍ ،ﻭﻫﺬﺍ ﻇﺎ ِﻫﺮ ﺍﻹﺣﺎﻟﺔ ،ﻭﻻ ﹶﻗﺒ ﹶﻞ ﹸﺃ ﺣﺪٍ، ﻭﻻ ﹶﻗﺒ ﹶﻞ ﺍﳋﻨﺪﻕ ﻛﻤﺎ ﺗﻘﺪﻡ ﺑﻴﺎﻧﻪ. ﻓﺼﻞ
ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺃﺑﺎ ﺳﻔﻴﺎ ﹶﻥ ﻗﺎﻝ ﻋِﻨﺪ ﺍﻧﺼﺮﺍِﻓ ِﻪ ﻣﻦ ﹸﺃﺣﺪ :ﻣ ﻮ ِﻋ ﺪﻛﹸﻢ ﻭﺇﻳﺎﻧﺎ ﺍﻟﻌﺎ ﻡ ﺍﻟﻘﺎﺑ ﹸﻞ ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻤﻮﻋِﺪﻩ ﺑﺒﺪﺭ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺷﻌﺒﺎ ﹸﻥ ﻭﻗﻴﻞ :ﺫﻭ ﺍﻟﻘﹶﻌﺪ ِﺓ ﻣِﻦ ﺍﻟﻌﺎ ِﻡ ﺍﻟﻘﺎِﺑﻞِ ،ﺧﺮ ﺖ ﺍﳋﻴ ﹸﻞ ﻋﺸﺮ ﹶﺓ ﺃﻓﺮﺍﺱ ،ﻭ ﺣ ﻤ ﹶﻞ ﻟِﻮﺍ َﺀﻩ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ، ﻒ ﻭﲬﺴﻤﺎﺋﺔ ،ﻭﻛﺎﻧ ِ ﰲ ﺃﻟ ٍ ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨ ِﺔ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺭﻭﺍﺣﺔ ،ﻓﺎﻧﺘﻬﻰ ﺇﱃ ﺑﺪﺭ ،ﻓﺄﻗﺎﻡ ﺎ ﲦﺎﻧﻴ ﹶﺔ ﺃﻳﺎ ٍﻡ ﻳﻨﺘﻈ ﺮ ﺝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﺎﳌﺸﺮﻛﲔ ﻣِﻦ ﻣ ﱠﻜﺔﹶ ،ﻭﻫﻢ ﺃﻟﻔﺎﻥِ ،ﻭﻣﻌﻬﻢ ﲬﺴﻮﻥ ﻓﺮﺳﺎﹰ، ﺍﳌﺸﺮﻛﲔ ،ﻭﺧﺮ ﻓﻠﻤﺎ ﺍﻧﺘ ﻬﻮﺍ ﺇﱃ ﻣ ﺮ ﺍﻟ ﱠﻈ ﻬﺮﺍ ِﻥ ﻋﻠﻰ ﻣ ﺮ ﺣﻠﹶﺔ ِﻣ ﻦ ﻣﻜﱠﺔ ﻗﺎﻝ ﳍﻢ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﺇﻥ ﺍﻟﻌﺎ ﻡ ﻋﺎ ﻡ ﺴﻤﻴﺖ ﻫﺬ ِﻩ ﺖ ﺃﱏ ﺃﺭ ِﺟﻊ ﺑﻜﻢ ،ﻓﺎﻧﺼ ﺮﻓﹸﻮﺍ ﺭﺍﺟﻌﲔ ،ﻭﺃﺧﻠﻔﻮﺍ ﺍﳌﻮ ِﻋﺪ ،ﻓ ﺟ ﺪﺏٍ ،ﻭﻗﺪ ﺭﺃﻳ )(٢ ﺑﺪ ﺭ ﺍﳌﻮﻋﺪ ،ﻭﺗﺴﻤﻰ ﺑﺪ ﺭ ﺍﻟﺜﺎﻧﻴﺔ. ﻓﺼﻞ ﻓﻲ ﻏﺰوة دُوﻣَﺔ اﻟﺠﻨﺪل
ﻭﻫﻰ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ،ﻭﺃﻣﺎ ﺩﻭﻣﺔ ﺑﺎﻟﻔﺘ ِﺢ ﻓﻤﻜﺎ ﹲﻥ ﺁﺧﺮ .ﺧﺮﺝ ﺇﻟﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﲬﺲٍ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﺎ ﲨﻌﹰﺎ ﻛﺜﲑﹰﺍ ﻳﺮﻳﺪﻭ ﹶﻥ ﺃﻥ ﻳ ﺪﻧﻮﺍ ﻣِﻦ ﺍﳌﺪﻳﻨﺔِ، ﺲ ﻋﺸﺮ ﹶﺓ ﻟﻴﻠﺔ ،ﻭﻫﻰ ﻣِﻦ ﺩﻣﺸﻖ ﻋﻠﻰ ﲬﺲ ﻟﻴﺎﻝ ،ﻓﺎﺳﺘﻌﻤﻞ ﻋﻠﹶﻰ ﲔ ﺍﳌﺪﻳﻨﺔ ﺧ ﻤ ﻭﺑﻴﻨﻬﺎ ﻭﺑ ﺍﳌﹶﺪﻳﻨ ِﺔ ِﺳﺒﺎ ﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﻣﻌﻪ ﺩﻟﻴ ﹲﻞ ﻣﻦ ﺑﲎ ﻉ ﺑ ﻦ ﻋ ﺮﻓﹸ ﹶﻄ ﹶﺔ ﺍﻟﻐِﻔﺎﺭﻯ ،ﻭﺧﺮﺝ ﰲ ﺃﻟ ٍ ) (١ ) (٢ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢١٣ ،٢٠٩/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (١٧٢ ،١٦٩/٣ﻭﺍﺑﻦ ﺳﻌﺪ )(٦٠ ،٥٩/٢ ﻭﺍﻟﻄﱪﻱ ) (٤١/٣ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) ،(٥٣/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(٩٥ ،٩٣/٢
١٦٠ ﻋﺬﺭﺓ ،ﻳﻘﺎﻝ ﻟﻪ )ﻣﺬﻛﻮﺭ( ،ﻓﻠﻤﺎ ﺩﻧﺎ ﻣِﻨﻬﻢ ،ﺇﺫﺍ ﻫﻢ ﻣﻐ ﺮﺑﻮﻥﹶ ،ﻭﺇﺫﺍ ﺁﺛﺎﺭ ﺍﻟﻨﻌﻢ ﻭﺍﻟﺸﺎ ِﺀ ﺏ ﻣ ﻦ ﻫ ﺮﺏ ،ﻭﺟﺎﺀ ﺍﳋ ﱪ ﺃﻫ ﹶﻞ ﺏ ﻣﻦ ﺃﺻﺎﺏ ،ﻭ ﻫ ﺮ ﺠ ﻢ ﻋﻠﻰ ﻣﺎﺷﻴﺘﻬﻢ ﻭﺭﻋﺎﻢ ،ﻓﺄﺻﺎ ﻓﻬ ﺠ ﺪ ﻓﻴﻬﺎ ﺃﺣﺪﺍﹰ ،ﻓﺄﻗﺎ ﻡ ﺎ ﳉﻨ ﺪﻝِ ،ﻓﺘﻔ ﺮﻗﹸﻮﺍ ،ﻭﻧﺰﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج ِﺑﺴﺎ ﺣِﺘﻬِﻢ ،ﻓﻠﻢ ﻳ ِ ﺩﻭﻣﺔ ﺍ ﹶ ﺼ ﺚ ﺍﻟﺴﺮﺍﻳﺎ ،ﻭﻓﺮﻕ ﺍﳉﻴﻮﺵ ،ﻓﻠﻢ ﻳ ِ ﺐ ﻣﻨﻬﻢ ﺃﺣ ﺪﺍﹰ ،ﻓﺮ ﺟ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺃﻳﺎﻣﺎﹰ ،ﻭﺑ ﱠ ﺍﳌﺪﻳﻨﺔ ،ﻭﻭﺍﺩﻉ ﰲ ﺗﻠﻚ ﺍﻟﻐﺰﻭﺓ ﻋﻴﻴﻨ ﹶﺔ ﺑ ﻦ ﺣﺼﻦ. ﻓﺼﻞ )(١
ﻓﻲ ﻏﺰو ِة اﻟ ُﻤ َﺮ ْﻳﺴِﻴﻊ
ﻭﻛﺎﻧﺖ ﰲ ﺷﻌﺒﺎ ﹶﻥ ﺳﻨ ﹶﺔ ﺧﻤﺲٍ ،ﻭﺳﺒﺒﻬﺎ :ﺃﻧﻪ ﳌﺎ ﺑﻠﻐﻪ ج ﺃﻥ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺃﰉ ﺿِﺮﺍﺭ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺼ ﹶﻄﻠِﻖ ﺳﺎﺭ ﰲ ﻗﻮﻣﻪ ﻭﻣﻦ ﹶﻗ ﺪ ﺭ ﻋﻠﻴﻪ ﻣِﻦ ﺍﻟﻌﺮﺏ ،ﻳﺮﻳﺪﻭ ﹶﻥ ﺣﺮ ﺳﻴ ﺪ ﺑﲎ ﺍ ﹸﳌ ﺚ ﺑﺮﻳ ﺪ ﹶﺓ ﺑ ﻦ ﺍﳊﹸﺼﻴﺐ ﺍﻷﺳﻠﻤﻰ ﻳ ﻌﹶﻠﻢ ﻟﻪ ﺫﻟﻚ ﻓﺄﺗﺎﻫﻢ ،ﻭﻟﻘﻰ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰉ ج ،ﻓﺒﻌ ﹶ ﺱ ﺿِﺮﺍﺭ ،ﻭﻛﻠﱠﻤﻪ ،ﻭﺭ ﺟ ﻊ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺧﱪﻩ ﺧﱪﻫﻢ ،ﻓﻨﺪﺏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻨﺎ ﻓﺄﺳﺮﻋﻮﺍ ﰲ ﺍﳋﺮﻭﺝ ،ﻭﺧﺮﺝ ﻣﻌﻬﻢ ﲨﺎﻋ ﹲﺔ ﻣِﻦ ﺍﳌﻨﺎﻓﻘﲔ ،ﱂ ﳜﺮﺟﻮﺍ ﰲ ﻏﹶﺰﺍ ٍﺓ ﻗﺒﹶﻠﻬﺎ، ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺯﻳ ﺪ ﺑ ﻦ ﺣﺎ ِﺭﺛﹶﺔ ،ﻭﻗﻴﻞ :ﺃﺑﺎ ﺫﺭ ،ﻭﻗﻴﻞ :ﻧ ﻤﻴﹶﻠ ﹶﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻠﱠﻴﺜﻰ، ﺙ ﺑﻦ ﺃﰉ ﺿﺮﺍﺭ ﻭ ﻣ ﻦ ﻣﻌﻪ ﻣﺴ ﲑ ﻭﺧﺮﺝ ﻳﻮ ﻡ ﺍﻹﺛﻨﲔ ﻟﻠﻴﻠﺘﲔ ﺧﻠﺘﺎ ﻣﻦ ﺷﻌﺒﺎﻥ ،ﻭﺑﻠﻎ ﺍﳊﺎﺭ ﹶ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﹶﻗﺘﻠﹸﻪ ﻋﻴﻨﻪ ﺍﻟﺬﻯ ﻛﺎﻥ ﻭﺟﻬﻪ ﻟِﻴﺄِﺗﻴﻪ ﲞ ِﱪ ِﻩ ﻭﺧ ِﱪ ﺍﳌﺴﻠﻤﲔ ،ﻓﺨﺎﻓﹸﻮﺍ ﺧﻮﻓﹰﺎ ﺷﺪﻳﺪﺍﹰ ،ﻭﺗﻔﺮﻕ ﻋﻨﻬﻢ ﻣ ﻦ ﻛﺎﻥ ﻣﻌﻬﻢ ﻣِﻦ ﺍﻟﻌﺮﺏ ،ﻭﺍﻧﺘﻬﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳌﹸ ﺮﻳﺴِﻴﻊِ، ﻒ ﻭﻫﻮ ﻣﻜﺎ ﹸﻥ ﺍﳌﺎﺀِ ،ﻓﻀﺮﺏ ﻋﻠﻴﻪ ﹸﻗﺒﺘﻪ ،ﻭﻣﻌﻪ ﻋﺎﺋﺸ ﹸﺔ ﻭﺃ ﻡ ﺳﻠﹶﻤﺔ ،ﻓﺘﻬﻴﺆﻭﺍ ﻟِﻠﻘﺘﺎﻝ ،ﻭﺻ ﺼﺪﻳﻖ ،ﻭﺭﺍﻳ ﹸﺔ ﺍﻷﻧﺼﺎ ِﺭ ﻣﻊ ﺳﻌﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺻﺤﺎﺑﻪ ،ﻭﺭﺍﻳ ﹸﺔ ﺍﳌﻬﺎ ِﺟﺮِﻳ ﻦ ﻣﻊ ﺃﰉ ﺑﻜﺮ ﺍﻟ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻓﺘﺮﺍ ﻣﻮﺍ ﺑﺎﻟﻨﺒ ِﻞ ﺳﺎﻋﺔﹰ ،ﰒ ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺻﺤﺎﺑﻪ ،ﻓﺤﻤﻠﻮﺍ ﲪﻠ ﹶﺔ ﺭﺟ ٍﻞ ﻭﺍﺣﺪ ،ﻓﻜﺎﻧﺖ ﺍﻟﻨﺼﺮﺓﹸ ،ﻭﺍﺰﻡ ﺍﳌﺸﺮﻛﻮﻥ ،ﻭﻗﹸِﺘ ﹶﻞ ﻣ ﻦ ﻗﹸِﺘ ﹶﻞ ﻣﻨﻬﻢ ،ﻭ ﺳﺒﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻨﺴﺎ َﺀ ﻭﺍﻟﺬﱠﺭﺍﺭﻯ ،ﻭﺍﻟﻨ ﻌ ﻢ ﻭﺍﻟﺸﺎﺀَ ،ﻭﱂ ﻳ ﹾﻘﺘ ﹾﻞ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺭﺟ ﹲﻞ ﻭﺍﺣﺪ ،ﻫﻜﺬﺍ ﻗﺎﻝ
) (١ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻗﺘﺎﺩﺓ ﻭﻋﺮﻭﺓ ﻭﻏﲑﳘﺎ ،ﻭﺭﺟﺤﻪ ﺍﳊﺎﻛﻢ ،ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ .ﺳﻨﺔ ﺳﺖ، ﻭﺑﻪ ﺟﺰﻡ ﺧﻠﻴﻔﺔ ﻭﺍﻟﻄﱪﻱ ،ﻭﻧﻘﻞ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٣٢/٧ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﺃﺎ ﺳﺘﺔ ﺳﻨﺔ ﺳﺖ، ﻭﺑﻪ ﺟﺰﻡ ﺧﻠﻴﻔﺔ ﻭﺍﻟﻄﱪﻱ ،ﻭﻧﻘﻞ ﺍﻟﺒﺨﺎﺭﻱ ).(٣٣٢/٧
١٦١ ﻋﺒ ﺪ ﺍﳌﺆﻣﻦ ﺍﺑﻦ ﺧﻠﻒ) (١ﰲ )ﺳﲑﺗﻪ( ﻭﻏﲑﻩ ،ﻭﻫﻮ ﻭﻫﻢ ،ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﻗِﺘﺎﻝ ،ﻭﺇﳕﺎ ﺃﻏﺎ ﺭ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺍﳌﺎﺀ ،ﹶﻓﺴﱮ ﹶﺫﺭﺍ ِﺭﻳﻬﻢ ،ﻭﺃﻣﻮﺍﻟﹶﻬﻢ ،ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺢ( :ﺃﻏﺎ ﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ )(٢ ﺼ ﹶﻄِﻠﻖِ ،ﻭ ﻫ ﻢ ﻏﹶﺎﺭﻭ ﹶﻥ ،(.....ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ. ج ﻋﻠﻰ ﺑﲎ ﺍ ﹸﳌ ﺖ ﺑ ِﻦ ﺖ ﺍﳊﺎﺭﺙ ﺳﻴ ِﺪ ﺍﻟﻘﻮﻡِ ،ﻭﻗﻌﺖ ﰲ ﺳﻬﻢ ﺛﺎﺑ ِ ﻭﻛﺎﻥ ﻣِﻦ ﺟﻤﻠﺔ ﺍﻟﺴﱮ ﺟ ﻮﻳ ِﺮﻳﺔﹸ ﺑﻨ ﻗﻴﺲ ،ﻓﻜﺎﺗﺒﻬﺎ ،ﻓﺄﺩﻯ ﻋﻨﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج ،ﻭﺗﺰ ﻭﺟﻬﺎ ،ﻓﺄﻋﺘ ﻖ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺴﺒﺐ ﻫﺬﺍ )(٣ ﺼ ﹶﻄﻠِﻖ ﻗﺪ ﺃﺳﻠﻤﻮﺍ ،ﻭﻗﺎﻟﹸﻮﺍ :ﺃﺻﻬﺎ ﺭ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج. ﺖ ﻣﻦ ﺑﲎ ﺍ ﹸﳌ ﺍﻟﺘﺰﻭﻳﺞ ﻣﺎﺋﺔ ﺃ ﻫ ِﻞ ﺑﻴ ٍ ﻗﺎﻝ ﺍﺑ ﻦ ﺳﻌﺪ :ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭ ِﺓ ﺳﻘﻂ ِﻋ ﹾﻘ ﺪ ﻟﻌﺎِﺋﺸﺔ ،ﻓﺎﺣﺘﺒﺴﻮﺍ ﻋﻠﻰ ﹶﻃﻠﹶﺒﻪِ ،ﻓﱰﻟﺖ )(٤ ﺁﻳ ﹸﺔ ﺍﻟﺘﻴﻤﻢ. ﻭﺫﻛﺮ ﺍﻟﻄﱪﺍﱏ ﰲ )ﻣﻌﺠﻤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﳛﲕ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ ) :ﻭﳌﱠﺎ ﻛﺎ ﹶﻥ ﻣِﻦ ﹶﺃ ﻣ ِﺮ ِﻋﻘﹾﺪﻯ ﻣﺎ ﻛﺎﻥ ،ﻗﺎﻝ ﻂ ﺃﻳﻀﹰﺎ ﻋِﻘﺪﻯ ﺣﺘﻰ ﺖ ﻣﻊ ﺍﻟﻨﱮ ج ﰲ ﻏﹶﺰﺍ ٍﺓ ﺃﹸﺧﺮﻯ ،ﻓﺴﻘ ﹶ ﺃﻫ ﹸﻞ ﺍﻹﻓﻚ ﻣﺎ ﻗﺎﻟﹸﻮﺍ ،ﻓﺨﺮﺟ ﺖ ﻣِﻦ ﺃﰉ ﺑﻜﺮ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ،ﻭﻗﺎﻝ ﱃ :ﻳﺎ ﺑﻨﻴﺔﹸ؛ ﰲ ﹸﻛﻞﱢ ﺳﻔ ٍﺮ ﺲ ﺍﻟﺘﻤﺎﺳﻪ ﺍﻟﻨﺎﺱ ،ﻭﻟﻘﻴ ﺣﺒ ﺗﻜﻮﻧﲔ ﻋﻨﺎ ًﺀ ﻭﺑﻼﺀً ،ﻭﻟﻴﺲ ﻣﻊ ﺍﻟﻨﺎﺱ ﻣﺎﺀ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺧﺼ ﹶﺔ ﰲ ﺍﻟﺘﻴ ﻤ ِﻢ( .ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻗِﺼﺔ ﺍﻟﻌﻘﺪ ﺍﻟﱴ ﻧﺰﻝ ﺍﻟﺘﻴﻤ ﻢ ﻷﺟﻠﻬﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ،ﻭﻟﻜﻦ ﻓﻴﻬﺎ ﺲ ﻋﻠﻰ ﺑﻌﻀِﻬﻢ ﺇﺣﺪﻯ ﺍﻟﻘِﺼﺘﲔ ﻛﺎﻧﺖ ﻗِﺼﺔ ﺍﻹﻓﻚ ﺑﺴﺒﺐ ﻓﻘﺪ ﺍﻟﻌﻘﺪ ﻭﺍﻟﺘﻤﺎﺳﻪ ،ﻓﺎﻟﺘﺒ ﺑﺎﻷﺧﺮﻯ ،ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﻗﺼﺔ ﺍﻹﻓﻚ. ﺝ ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻌﻪ ﰲ ﻫﺬﻩ ﻭﺫﻟﻚ ﺃﻥ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ﻛﺎﻧﺖ ﻗﺪ ﺧ ﺮ ﻚ ﻋﺎﺩﺗﻪ ﻣﻊ ﻧﺴﺎﺋﻪ ،ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ ﻣِﻦ ﺍﻟﻐﺰﻭﺓ ،ﻧﺰﻟﹸﻮﺍ ﰲ ﺍﻟﻐﺰﻭ ِﺓ ﺑﻘﹸﺮﻋﺔ ﺃﺻﺎﺑﺘﻬﺎ ،ﻭﻛﺎﻧﺖ ﺗِﻠ ) (١ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻪ ﺧﻠﻒ ﺍﻟﺪﻣﻴﺎﻃﻲ ﺍﳊﺎﻓﻆ ﺍﻟﻜﺒﲑ ﺍﻟﻨﺴﺎﺑﺔ ﺍﻷﺧﺒﺎﺭﻱ ،ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ ،ﻭﻃﻠﺐ ﺍﳊﺪﻳﺚ ﺑﻨﻔﺴﻪ ﻭﻗﺮﺃ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻀﺮﻳﺮ ،ﻭﻻﺯﻡ ﺍﳊﺎﻓﻆ ﺍﳌﻨﺬﺭﻱ ﺳﻨﲔ ﻭﲣﺮﺝ ﺑﻪ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٢٣/٥ﰲ ﺍﻟﻌﺘﻖ .ﺑﺎﺏ ﻣﻦ ﻣﻠﻚ ﻣﻦ ﺍﻟﻌﺮﺏ ﺭﻗﻴﻘﺎ ،ﻓﻮﻫﺐ ﻭﺑﺎﻉ ،ﻭﻣﺴﻠﻢ ) (١٧٣٠ﰲ ﺍﳉﻬﺎﺩ. ) (٣ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ ) (٢٩٥ ،٢٩٤/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺃﲪﺪ )(٢٧٧/٦ ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ. ) (٤ﰲ ﺳﻨﺪﻩ ﳏﻤﺪ ﺑﻦ ﲪﻴﺪ ﺍﻟﺮﺍﺯﻱ ،ﻭﻫﻮ ﺿﻌﻴﻒ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ).(٣٦٨/١
١٦٢ ﺕ ِﻋﻘﹾﺪﹰﺍ ﻷُﺧﺘﻬﺎ ﻛﺎﻧﺖ ﺖ ﻋﺎﺋﺸ ﹸﺔ ﻟِﺤﺎﺟﺘﻬﺎ ،ﱠﰒ ﺭﺟﻌﺖ ،ﻓﻔ ﹶﻘ ﺪ ﺑﻌﺾ ﺍﳌﻨﺎﺯﻝ ،ﻓﺨﺮ ﺟ ﺖ ﺗﻠﺘﻤﺴﻪ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻯ ﹶﻓ ﹶﻘ ﺪﺗﻪ ﻓﻴﻪ ،ﻓﺠﺎﺀ ﺍﻟﻨ ﹶﻔ ﺮ ﺍﱠﻟﺬِﻳ ﻦ ﻛﺎﻧﻮﺍ ﺃﻋﺎﺭﺎ ﺇﻳﺎﻩ ،ﻓﺮ ﺟ ﻌ ﻳ ﺮ ﺣﻠﹸﻮ ﹶﻥ ﻫ ﻮ ﺩ ﺟﻬﺎ ،ﻓﻈﻨﻮﻫﺎ ﻓﻴﻪ ،ﻓﺤﻤﻠﻮﺍ ﺍﳍﻮﺩﺝ ،ﻭﻻ ﻳﻨﻜﺮﻭﻥ ﺧِﻔﺘﻪ ،ﻷﺎ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﺤ ﻢ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﹾﺜ ِﻘﻠﹸﻬﺎ ،ﻭﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﺍﻟﻨﻔ ﺮ ﳌﺎ ﻋﻨﻬﺎ ﻛﺎﻧﺖ ﹶﻓِﺘﻴ ﹶﺔ ﺍﻟﺴﻦ ،ﱂ ﻳﻐﺸﻬﺎ ﺍﻟﱠﻠ ﺗﺴﺎﻋﺪﻭﺍ ﻋﻠﻰ ﲪﻞ ﺍﳍﻮﺩﺝ ،ﱂ ﻳﻨ ِﻜﺮﻭﺍ ِﺧﻔﱠﺘﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻯ ﲪﻠﻪ ﻭﺍﺣﺪﹰﺍ ﺃﻭ ﺍﺛﻨﲔ ،ﱂ ﻉ ﺖ ﺍﻟﻌِﻘﺪ ،ﻓﺈﺫﺍ ﻟﻴﺲ ﺎ ﺩﺍ ٍ ﻒ ﻋﻠﻴﻬﻤﺎ ﺍﳊﺎﻝﹸ ،ﻓﺮﺟﻌﺖ ﻋﺎﺋﺸ ﹸﺔ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ،ﻭﻗﺪ ﺃﺻﺎﺑ ِ ﺨ ﻳ ﺐ ﻭﻻ ﻣﺠﻴﺐ ،ﻓﻘﻌﺪﺕ ﰲ ﺍﳌﱰﻝ ،ﻭﻇﻨﺖ ﺃﻢ ﺳﻴﻔﻘﺪﻭﺎ ،ﻓﲑ ِﺟﻌﻮﻥ ﰲ ﻃﻠﺒﻬﺎ ،ﻭﺍﻟﱠﻠ ﻪ ﻏﺎِﻟ ﻆ ﺇﻻ ﻕ ﻋﺮﺷﻪ ﻛﻤﺎ ﻳﺸﺎﺀُ ،ﻓﻐﻠﺒﺘﻬﺎ ﻋﻴﻨﺎﻫﺎ ،ﻓﻨﺎ ﻣﺖ ،ﻓﻠﻢ ﺗﺴﺘﻴ ِﻘ ﹾ ﻋﻠﻰ ﺃﻣﺮﻩِ ،ﻳﺪﺑ ﺮ ﺍﻷﻣ ﺮ ﻓﹶﻮ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍ ِﺟﻌﻮﻥﹶ ،ﺯﻭﺟ ﹸﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج .ﻭﻛﺎﻥ ﺻﻔﻮﺍﻥ ﺻ ﹾﻔﻮﺍ ﹶﻥ ﺑ ِﻦ ﺍ ﹸﳌ ﻌﻄﱢﻞ :ﺇﻧﺎ ِ ِﺑ ﹶﻘﻮﻝ ﺱ ﰲ ﺃﹸﺧﺮﻳﺎﺕ ﺍﳉﻴﺶ ،ﻷﻧﻪ ﻛﺎﻥ ﻛﺜ ﲑ ﺍﻟﻨﻮﻡ ،ﻛﻤﺎ ﺟﺎﺀ ﻋﻨﻪ ﰲ )ﺻﺤﻴﺢ ﺃﰉ ﻗﺪ ﻋ ﺮ ﳊﺠﺎﺏِ ،ﻓﺎﺳﺘﺮﺟﻊ، ﺣﺎﰎ( ﻭﰱ )ﺍﻟﺴﻨﻦ( :ﻓﻠﻤﺎ ﺭﺁﻫﺎ ﻋﺮﻓﻬﺎ ،ﻭﻛﺎ ﹶﻥ ﻳﺮﺍﻫﺎ ﻗﺒ ﹶﻞ ﻧﺰﻭ ِﻝ ﺍ ِ ﺴ ﻤ ﻊ ﻣﻨﻪ ﺇﻻ ﺥ ﺭﺍ ِﺣﻠﹶﺘﻪ ،ﻓﻘﺮﺎ ﺇﻟﻴﻬﺎ ،ﻓﺮ ِﻛﺒﺘﻬﺎ ،ﻭﻣﺎ ﻛﱠﻠﻤﻬﺎ ﻛﻠﻤ ﹰﺔ ﻭﺍﺣﺪﺓ ،ﻭﱂ ﺗ ﻭﺃﻧﺎ ﺶ ﰲ ﳓ ِﺮ ﺍﻟﻈﻬﲑﺓ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﺳﺘﺮﺟﺎﻋﻪ ،ﰒ ﺳﺎﺭ ﺎ ﻳﻘﹸﻮ ﺩﻫﺎ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﺎ ،ﻭﻗﺪ ﻧﺰﻝ ﺍﳉﻴ ﺚ ﻋﺪ ﻭ ﺍﻟﻠﱠﻪ ﺍﺑ ﻦ ﹸﺃﰉ ﺫﻟﻚ ﺍﻟﻨﺎﺱ ،ﺗﻜﻠﱠﻢ ﹸﻛ ﹲﻞ ﻣﻨﻬﻢ ﺑِﺸﺎﻛِﻠﺘﻪ ،ﻭﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ،ﻭﻭﺟﺪ ﺍﳋﺒﻴ ﹸ ﺏ ﺍﻟﻨﻔﺎﻕ ﻭﺍﳊﺴ ِﺪ ﺍﻟﺬﻯ ﺑﲔ ﻣﺘﻨﻔﱠﺴﺎﹰ ،ﻓﺘﻨﻔﱠﺲ ﻣِﻦ ﹶﻛ ﺮ ِ ﺿﻠﻮﻋﻪ ،ﻓﺠﻌﻞ ﻳﺴﺘﺤﻜﻰ ﺍﻹﻓﻚ، ﻭﻳﺴﺘﻮﺷِﻴﻪ ،ﻭﻳﺸِﻴﻌﻪ ،ﻭﻳﺬِﻳﻌﻪ ،ﻭﻳﺠﻤﻌﻪ ،ﻭﻳﻔﺮﻗﻪ ،ﻭﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﻳﺘﻘ ﺮﺑﻮ ﹶﻥ ﺑﻪ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﺖ ﻻ ﻳﺘﻜﻠﱠﻢ ﰒ ﻚ ﰲ ﺍﳊﺪﻳﺚِ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺳﺎ ِﻛ ﺽ ﺃﻫ ﹸﻞ ﺍﻹﻓ ِ ﹶﻗ ِﺪﻣﻮﺍ ﺍﳌﺪﻳﻨﺔﹶ ،ﺃﻓﺎ ﺍﺳﺘﺸﺎﺭ ﺃﺻﺤﺎﺑﻪ ﰲ ﻓﺮﺍﻗﻬﺎ ،ﻓﺄﺷﺎﺭ ﻋﻠﻴﻪ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻪ ﺃﻥ ﻳﻔﺎﺭﹶﻗﻬﺎ ،ﻭﻳﺄ ﺧ ﹶﺬ ﻏﲑﻫﺎ ﺖ ﺇﱃ ﻛﻼﻡ ﺍﻷﻋﺪﺍﺀ، ﺗﻠﻮﳛﹰﺎ ﻻ ﺗﺼﺮﳛﺎﹰ ،ﻭﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺃﹸﺳﺎﻣ ﹸﺔ ﻭﻏﲑﻩ ﺑﺈﻣﺴﺎﻛِﻬﺎ ،ﻭﺃﻻ ﻳﻠﺘ ِﻔ ﻚ ﻭﺍﻟﺮﻳﺒﺔ ﺇﱃ ﺍﻟﻴﻘﲔ ﻟﻴﺘﺨﻠﱠﺺ ﺸ ﻓﻌﻠ ﻰ ﳌﺎ ﺭﺃﻯ ﺃﻥ ﻣﺎ ﻗِﻴﻞ ﻣﺸﻜﻮ ﻙ ﻓﻴﻪ ،ﺃﺷﺎﺭ ﺑﺘﺮﻙ ﺍﻟ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﳍ ﻢ ﻭﺍﻟﻐ ﻢ ﺍﻟﺬﻯ ﳊﻘﻪ ﻣِﻦ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ،ﻓﺄﺷﺎﺭ ﲝﺴﻢ ﺍﻟﺪﺍﺀ ،ﻭﺃﹸﺳﺎﻣﺔ ﳌﺎ ﻋِﻠ ﻢ ﺣﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﳍﺎ ﻭﻷﺑﻴﻬﺎ ،ﻭ ﻋِﻠ ﻢ ﻣِﻦ ﻋِﻔﺘﻬﺎ ﻭﺑﺮﺍﺀﺎ ،ﻭﺣﺼﺎﻧﺘﻬﺎ ﻭﺩِﻳﺎﻧﺘﻬﺎ ﻣﺎ ﻑ ﻣِﻦ ﻛﺮﺍﻣ ِﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺭﺑﻪ ﻭﻣﱰﻟﺘﻪ ﻋﻨﺪﻩ، ﻕ ﺫﻟﻚ ،ﻭﺃﻋﻈ ﻢ ﻣﻨﻪ ،ﻭﻋﺮ ﻫﻰ ﻓﻮ ﺻﺪﻳﻘﻪ ﺑﺎﳌﱰﻟﺔ ﺍﻟﱴ ﺃﻧﺰﳍﺎ ﺑ ِﻪ ﺖ ِ ﻭﺩﻓﺎﻋِﻪ ﻋﻨﻪ ،ﺃﻧﻪ ﻻ ﳚﻌ ﹸﻞ ﺭﺑ ﹶﺔ ﺑﻴﺘﻪ ﻭﺣﺒﻴﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﺑﻨ ﺏ ﺍﻹﻓﻚ ،ﻭﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻛﺮ ﻡ ﻋﻠﻰ ﺭﺑﻪ ،ﻭﺃﻋ ﺰ ﻋﻠﻴﻪ ﻣﻦ ﺃﻥ ﳚﻌﻞ ﲢﺘﻪ ﺍﻣﺮﺃﺓ ﺃﺭﺑﺎ ﺸﺔِ، ﺼﺪﻳﻘ ﹶﺔ ﺣﺒﻴﺒ ﹶﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻛﺮ ﻡ ﻋﻠﻰ ﺭﺎ ﻣِﻦ ﺃﻥ ﻳﺒﺘﻠِﻴﻬﺎ ﺑﺎﻟﻔﹶﺎ ِﺣ ﺑﻐﻴﺎﹰ ،ﻭﻋﻠﻢ ﺃ ﱠﻥ ﺍﻟ
١٦٣ ﺖ ﻣﻌﺮﻓﺘﻪ ﷲ ﻭﻣﻌﺮﻓﺘﻪ ﻟﺮﺳﻮﻟﻪ ﻭﻗﺪﺭﻩ ﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﰲ ﻗﻠﺒﻪ ،ﻗﺎﻝ ﺖ ﺭﺳﻮﻟﻪ ،ﻭ ﻣ ﻦ ﹶﻗ ِﻮﻳ ﻭﻫ ﻰ ﲢ ﻚ ﻫﺬﹶﺍ ﺑ ﻬﺘﺎ ﹲﻥ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺃﻳﻮﺏ ﻭﻏﲑﻩ ﻣِﻦ ﺳﺎﺩﺍﺕ ﺍﻟﺼﺤﺎﺑﺔ ،ﳌﺎ ﲰﻌﻮﺍ ﺫﻟﻚ ﴿ :ﺳﺒﺤﺎﻧ ﻋﻈِﻴ ﻢ﴾]ﺍﻟﻨﻮﺭ.[١٦ : ﻭﺗﺄﻣﻞ ﻣﺎ ﰲ ﺗﺴﺒﻴﺤﻬﻢ ﷲِ ،ﻭﺗﱰﻳﻬﻬﻢ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎ ِﻡ ﻣِﻦ ﺍﳌﻌﺮﻓ ِﺔ ﺑﻪ ،ﻭﺗﱰﻳﻬﻪ ﻋﻤﺎ ﻻ ﻳﻠﻴ ﻖ ﺑﻪ ،ﺃﻥ ﳚﻌ ﹶﻞ ﻟِﺮﺳﻮﻟﻪ ﻭﺧﻠﻴﻠِﻪ ﻭﺃﻛﺮ ِﻡ ﺍﳋﻠﻖ ﻋﻠﻴﻪ ﺍﻣﺮﺃ ﹰﺓ ﺧﺒﻴﺜ ﹰﺔ ﺑﻐﻴﺎ ،ﻓﻤﻦ ﻇ ﻦ ﺑﻪ ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻥ ﺍﳌﺮﺃﺓ ﺴ ﻮﺀِ ،ﻭﻋﺮﻑ ﺃﻫ ﹸﻞ ﺍﳌﻌﺮﻓﺔ ﺑﺎ ِ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﻟ ﱠﻈﻦ ،ﻓﻘﺪ ﹶﻇ ﻦ ﺑﻪ ﻇ ﻦ ﺍﻟ ﲔ﴾]ﺍﻟﻨﻮﺭ ،[٢٦ :ﻓﻘﻄﻌﻮﺍ ﺨﺒِﻴِﺜ ﺕ ِﻟ ﹾﻠ ﺨﺒِﻴﺜﹶﺎ ﺍﳋﺒﻴﺜ ﹶﺔ ﻻ ﺗﻠﻴ ﻖ ﺇﻻ ﲟﺜﻠﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍﹾﻟ ﺸﻜﱡﻮ ﹶﻥ ﻓﻴ ِﻪ ﺃﻥ ﻫﺬﺍ ﺑﻬﺘﺎﻥ ﻋﻈﻴﻢ ،ﻭﻓِﺮﻳ ﹲﺔ ﻇﺎﻫﺮﺓ. ﻗﻄﻌﹰﺎ ﻻ ﻳ ﻒ ﰲ ﺃﻣﺮﻫﺎ ،ﻭﺳﺄ ﹶﻝ ﻋﻨﻬﺎ ،ﻭ ﲝﺚﹶ ،ﻭﺍﺳﺘﺸﺎﺭ، ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺗﻮﻗﱠ ﻭﻫﻮ ﺃﻋﺮ ﻚ ﻫﺬﹶﺍ ﺑ ﻬﺘﺎ ﹲﻥ ﻑ ﺑﺎﷲِ ،ﻭﲟﱰﻟِﺘ ِﻪ ﻋِﻨﺪﻩ ،ﻭﲟﺎ ﻳﻠﻴ ﻖ ﺑﻪ ،ﻭ ﻫﻼﱠ ﻗﺎﻝ ﴿ :ﺳﺒﺤﺎﻧ ﻋﻈِﻴ ﻢ﴾]ﺍﻟﻨﻮﺭ ،[١٦ :ﻛﻤﺎ ﻗﺎﻟﻪ ﻓﻀﻼ ُﺀ ﺍﻟﺼﺤﺎﺑﺔ؟ ﳊ ﹶﻜ ِﻢ ﺍﻟﺒﺎﻫِﺮ ِﺓ ﺍﻟﱴ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﻫﺬ ِﻩ ﺍﻟﻘِﺼ ﹶﺔ ﺳﺒﺒﹰﺎ ﳍﺎ، ﺏ ﺃﻥ ﻫﺬﺍ ﻣِﻦ ﲤﺎ ِﻡ ﺍ ِ ﻓﺎﳉﻮﺍ ﻭﺍﻣﺘﺤﺎﻧﹰﺎ ﻭﺍﺑﺘﻼ ًﺀ ﻟﺮﺳﻮﻟ ِﻪ ج ،ﻭﳉﻤﻴﻊ ﺍﻷﻣﺔ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻟﲑﻓﻊ ﺬﻩ ﺍﻟﻘﺼﺔ ﺃﻗﻮﺍﻣﺎﹰ، ﻯ ﻭﺇﳝﺎﻧﺎﹰ ،ﻭﻻ ﻳﺰﻳ ﺪ ﺍﻟﻈﺎﳌﲔ ﺇﻻ ﺧﺴﺎﺭﺍﹰ، ﻭﻳﻀ ﻊ ﺎ ﺁﺧﺮﻳﻦ ،ﻭﻳﺰﻳ ﺪ ﺍﻟﱠﻠﻪ ﺍﻟﺬﻳﻦ ﺍﻫﺘ ﺪﻭﺍ ﻫﺪ ﺲ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻮﺣ ﻰ ﺷﻬﺮﹰﺍ ﰲ ﺷﺄﺎ ،ﻻ ﻭﺍﻗﺘﻀﻰ ﲤﺎ ﻡ ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻻﺑﺘﻼﺀ ﺃﻥ ﺣِﺒ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﰲ ﺫﻟﻚ ﺷﺊ ﻟﺘﺘﻢ ﺣِﻜﻤﺘﻪ ﺍﻟﱴ ﻗﺪﺭﻫﺎ ﻭﻗﻀﺎﻫﺎ ،ﻭﺗﻈﻬ ﺮ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ، ﷲ ﺴ ِﻦ ﺍﻟﻈ ﻦ ﺑﺎ ِ ﻭﻳﺰﺩﺍ ﺩ ﺍﳌﺆﻣﻨﻮ ﹶﻥ ﺍﻟﺼﺎ ِﺩﻗﹸﻮ ﹶﻥ ﺇﳝﺎﻧﹰﺎ ﻭﺛﺒﺎﺗﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﺪﻕ ،ﻭﺣ ﲔ ﻣِﻦ ﻋﺒﺎﺩﻩ ،ﻭﻳﺰﺩﺍ ﺩ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺇﻓﻜﹰﺎ ﻭﻧﻔﺎﻗﺎﹰ ،ﻭﻳ ﹾﻈ ِﻬ ﺮ ﻟِﺮﺳﻮﻟﻪ ﺼﺪﻗ ﻭﺭﺳﻮﻟﻪِ ،ﻭﺃﻫ ِﻞ ﺑﻴﺘﻪِ ،ﻭﺍﻟ ﺼﺪﻳﻘ ِﺔ ﻭﺃﺑﻮﻳﻬﺎ ،ﻭﺗﺘ ﻢ ﻧﻌﻤ ﹸﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ، ﻭﻟﻠﻤﺆﻣﻨﲔ ﺳﺮﺍﺋﺮﻫﻢ ،ﻭﻟﺘﺘﻢ ﺍﻟﻌﺒﻮﺩﻳ ﹸﺔ ﺍﳌﺮﺍﺩﺓ ﻣِﻦ ﺍﻟ ﻭﻟِﺘﺸﺘﺪ ﺍﻟﻔﺎﻗ ﹸﺔ ﻭﺍﻟﺮﻏﺒ ﹸﺔ ﻣِﻨﻬﺎ ﻭﻣِﻦ ﺃﺑﻮﻳﻬﺎ ،ﻭﺍﻻﻓﺘﻘﺎ ﺭ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺬﻝﱡ ﻟﻪ ،ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﻪ، ﺱ ﻣِﻦ ﺣﺼﻮﻝ ﺍﻟﻨﺼﺮ ِﺓ ﻭﺍﻟﻔﺮﺝ ﻋﻠﻰ ﻳﺪ ﻭﺍﻟﺮﺟﺎﺀ ﻟﻪ ،ﻭﻟﻴﻨﻘﻄﻊ ﺭﺟﺎﺅﻫﺎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ،ﻭﺗﻴﺄ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ،ﻭﳍﺬﺍ ﻭﻓﹼﺖ ﻫﺬﺍ ﺍﳌﻘﹶﺎﻡ ﺣ ﱠﻘًﻪ ،ﳌﺎ ﻗﺎﻝ ﳍﺎ ﺃﺑﻮﺍﻫﺎ :ﻗﹸﻮﻣﻰ ﺇﻟﻴﻪ ،ﻭﻗﺪ ﺃﻧﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ﷲ ﻻ ﺃﻗﹸﻮ ﻡ ﺇﹶﻟﻴﻪِ ،ﻭﻻ ﹶﺃ ﺣ ﻤﺪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ ،ﻫﻮ ﺍﻟﺬﻯ ﺃﻧ ﺰ ﹶﻝ ﺑﺮﺍ َﺀﺗِﻰ. ﻋﻠﻴﻪ ﺑﺮﺍﺀﺗﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻭﺍ ِ ﺖ ﻭﲤﺤﻀﺖ، ﺼ ﺤ ﻭﺃﻳﻀﹰﺎ ﻓﻜﺎﻥ ﻣِﻦ ﺣﻜﻤ ِﺔ ﺣﺒﺲ ﺍﻟﻮﺣﻰ ﺷﻬﺮﺍﹰ ،ﺃﻥ ﺍﻟﻘﻀﻴﺔ ﻣ ﻑ ﺇﱃ ﻣﺎ ﻳﻮﺣﻴﻪ ﺍﻟﻠﱠﻪ ﺇﱃ ﺭﺳﻮﻟﻪ ﻓﻴﻬﺎ، ﺏ ﺍﳌﺆﻣﻨﲔ ﺃﻋﻈﹶﻢ ﺍﺳﺘﺸﺮﺍ ٍ ﺖ ﻗﻠﻮ ﻭﺍﺳﺘﺸﺮﹶﻓ ﺝ ﻣﺎ ﻛﺎﻥ ﺇﻟﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻫ ﹸﻞ ﻭﺗﻄﻠﱠﻌﺖ ﺇﱃ ﺫﻟﻚ ﻏﺎﻳ ﹶﺔ ﺍﻟﺘﻄﻠﱡﻊ ،ﻓﻮﺍﰱ ﺍﻟﻮﺣ ﻰ ﺃﺣﻮ
١٦٤ ﺽ ﺚ ﻋﻠﻰ ﺍﻷﺭ ِ ﺼﺪﻳ ﻖ ﻭﺃﻫﻠﹸﻪ ،ﻭﺃﺻﺤﺎﺑﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ،ﻓﻮﺭﺩ ﻋﻠﻴﻬﻢ ﻭﺭﻭ ﺩ ﺍﻟﻐﻴ ِ ﺑﻴﺘﻪ ،ﻭﺍﻟ ﺝ ﻣﺎ ﻛﺎﻧﺖ ﺇﻟﻴﻪ ،ﻓﻮﻗﻊ ﻣﻨﻬﻢ ﺃﻋﻈ ﻢ ﻣﻮﻗﻊ ﻭﺃﹶﻟ ﹶﻄﻔﹶﻪ ،ﻭ ﺳﺮﻭﺍ ﺑﻪ ﺃ ﱠﰎ ﺍﻟﺴﺮﻭ ِﺭ ،ﻭﺣﺼﻞ ﺃﺣﻮ ﳍﻢ ﺑﻪ ﻏﺎﻳ ﹸﺔ ﺍﳍﻨﺎﺀ ،ﻓﻠﻮ ﺃﻃﻠﻊ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻟﹶﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﳊﺎ ِﻝ ﻣِﻦ ﺃ ﻭ ِﻝ ﻭﻫﻠﺔ ،ﻭﺃﻧﺰﻝ ﺍﻟﻮﺣ ﻰ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺬﻟﻚ ،ﻟﻔﺎﺗﺖ ﻫﺬﻩ ﺍﳊِﻜ ﻢ ﻭﺃﺿﻌﺎﻓﹸﻬﺎ ﺑﻞ ﺃﺿﻌﺎ ﻑ ﺃﺿﻌﺎﻓﻬﺎ. ﺐ ﺃﻥ ﻳ ﹾﻈ ِﻬ ﺮ ﻣﱰﹶﻟ ﹶﺔ ﺭﺳﻮﻟﻪ ﻭﺃﻫ ِﻞ ﺑﻴﺘﻪ ﻋﻨﺪﻩ ،ﻭﻛﺮﺍﻣﺘﻬﻢ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﺣ ﻉ ﻭﺍﳌﻨﺎﻓﺤﺔ ﻋﻨﻪ، ﺝ ﺭﺳﻮﻟﹶﻪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ،ﻭﻳﺘﻮﻟﱠﻰ ﻫﻮ ﺑﻨﻔﺴﻪ ﺍﻟﺪﻓﺎ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﻳﺨ ِﺮ ﻭﺍﻟﺮ ﺩ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ ،ﻭﺫﻣﻬﻢ ﻭﻋﻴﺒﻬﻢ ﺑﺄﻣﺮ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻪ ﻋﻤﻞ ،ﻭﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ،ﺑﻞ ﻳﻜﻮ ﹸﻥ ﻫﻮ ﻭﺣﺪﻩ ﺍﳌﺘﻮ ﹶ ﱃ ﻟﺬﻟﻚ ،ﺍﻟﺜﺎﺋ ﺮ ﻟﺮﺳﻮﻟﻪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ. ﺖ ﺯﻭﺟﺘﻪ ،ﻓﻠﻢ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻫﻮ ﺍﳌﻘﺼﻮ ﺩ ﺑﺎﻷﺫﻯ ،ﻭﺍﻟﱴ ﺭِ ﻣﻴ ﺏ ﻟﻠﻌﻠﻢ ﺑﱪﺍﺀﺎ ،ﻭﱂ ﻳﻈ ﻦ ﻳﻜﻦ ﻳﻠﻴ ﻖ ﺑﻪ ﺃﻥ ﻳﺸﻬﺪ ﺑﱪﺍﺀﺎ ﻣﻊ ﻋﻠﻤﻪ ،ﺃﻭ ﻇﻨﻪ ﺍﻟﻈ ﻦ ﺍﳌﻘﺎﺭ ﺎ ﺳﻮﺀﹰﺍ ﻗﻂﱡ ،ﻭﺣﺎﺷﺎﻩ ،ﻭﺣﺎﺷﺎﻫﺎ ،ﻭﻟﺬﻟﻚ ﳌﺎ ﺍﺳﺘﻌﺬﺭ ﻣِﻦ ﺃﻫﻞ ﺍﻹﻓﻚ ،ﻗﺎﻝ ) :ﻣ ﻦ ﻳ ﻌ ِﺬﺭﱏ ﰲ ﺭﺟٍ ﻞ ﺑﹶﻠﻐﲎ ﺃﺫﹶﺍ ﻩ ﰲ ﹶﺃﻫﻠﻰ ،ﻭﺍ ِ ﺖ ﻋﻠﻰ ﹶﺃﻫﻠﻰ ﺇ ﱠﻻ ﺧﻴﺮﺍﹰ ،ﻭﹶﻟ ﹶﻘ ﺪ ﹶﺫ ﹶﻛﺮﻭﺍ ﷲ ﻣﺎ ﻋِﻠ ﻤ ﻼ ﻣﺎ ﻋِﻠ ﻤﺖ ﻋﹶﻠﻴ ِﻪ ﺇ ﱠﻻ ﺧﻴﺮﺍﹰ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﺪﺧﻞﹸ ﻋﻠﹶﻰ ﹶﺃﻫﻠﻰ ﺇ ﱠﻻ ﻣﻌﻰ( ،ﻓﻜﺎﻥ ﻋﻨﺪﻩ ِﻣ ﻦ ﺭﺟ ﹰ ﺼﺪﻳﻘﺔ ﺃﻛﺜﺮ ﳑﺎ ﻋﻨﺪ ﺍﳌﺆﻣﻨﲔ ،ﻭﻟﻜﻦ ﻟِﻜﻤﺎﻝ ﺻﱪﻩ ﻭﺛﺒﺎﺗﻪ، ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﱴ ﺗﺸﻬ ﺪ ﺑﱪﺍﺀﺓ ﺍﻟ ﻭﺭِﻓﻘﻪ ،ﻭﺣﺴ ِﻦ ﻇﻨﻪ ﺑﺮﺑﻪ ،ﻭﺛِﻘﺘﻪ ﺑﻪ ،ﻭﻓﹼﻰ ﻣﻘﺎ ﻡ ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ،ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﺣﻘﱠﻪ، ﺣﱴ ﺟﺎﺀﻩ ﺍﻟﻮﺣ ﻰ ﲟﺎ ﺃﻗ ﺮ ﻋﻴﻨﻪ ،ﻭﺳ ﺮ ﻗﻠﺒﻪ ،ﻭﻋﻈﱠ ﻢ ﻗﺪﺭﻩ ،ﻭﻇﻬﺮ ﻷُﻣﺘﻪ ﺍﺣﺘﻔﺎ ﹸﻝ ﺭﺑﻪ ﺑﻪ، ﻭﺍﻋﺘﻨﺎﺅﻩ ﺑﺸﺄﻧﻪ. ﺤﺪﻭﺍ ﲦﺎﻧﲔ ﻭﳌﺎ ﺟﺎﺀ ﺍﻟﻮﺣ ﻰ ﺑﱪﺍﺀﺎ ،ﺃﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﻦ ﺻﺮﺡ ﺑﺎﻹﻓﻚ ،ﹶﻓ ﺱ ﺃﻫﻞ ﺍﻹﻓﻚ ،ﻓﻘﻴﻞ :ﻷﻥ ﺍﳊﺪﻭ ﺩ ﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ،ﻣﻊ ﺃﻧﻪ ﺭﺃ ﲦﺎﻧﲔ ،ﻭﱂ ﻳﺤﺪ ﺍﳋﺒﻴ ﹸ ﺏ ﺍﻟﻌﻈﻴ ِﻢ ﻼ ﻟﺬﻟﻚ ،ﻭﻗﺪ ﻭ ﻋ ﺪﻩ ﺍﻟﻠﱠﻪ ﺑﺎﻟﻌﺬﺍ ِ ﺚ ﻟﻴﺲ ﺃﻫ ﹰ ﻒ ﻋﻦ ﺃﻫﻠﻬﺎ ﻭﻛﻔﱠﺎﺭﺓ ،ﻭﺍﳋﺒﻴ ﹸ ﲣﻔﻴ ﺚ ﻭﳚﻤﻌﻪ ﻭﳛﻜﻴﻪ، ﰲ ﺍﻵﺧﺮﺓِ ،ﻓﻴﻜﻔﻴ ِﻪ ﺫﻟﻚ ﻋﻦ ﺍﳊﺪ ،ﻭﻗﻴﻞ :ﺑﻞ ﻛﺎﻥ ﻳﺴﺘﻮﺷﻰ ﺍﳊﺪﻳ ﹶ ﺖ ﺇﻻ ﺑﺎﻹﻗﺮﺍﺭ ،ﺃﻭ ﺑﺒﻴﻨﺔ ،ﻭﻫﻮ ﻭﻳﺨﺮﺟﻪ ﰲ ﻗﻮﺍﻟﺐ ﻣﻦ ﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ،ﻭﻗﻴﻞ :ﺍﳊ ﺪ ﻻ ﻳﺜﺒ ﱂ ﻳﻘﺮ ﺑﺎﻟﻘﺬﻑ ،ﻭﻻ ﺷﻬﺪ ﺑﻪ ﻋﻠﻴﻪ ﺃﺣﺪ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻛﺎﻥ ﻳﺬﻛﹸﺮﻩ ﺑﲔ ﺃﺻﺤﺎﺑﻪ ،ﻭﱂ ﻳﺸﻬﺪﻭﺍ ﻋﻠﻴﻪ ،ﻭﱂ ﻳﻜﻦ ﻳﺬﻛﹸﺮﻩ ﺑﲔ ﺍﳌﺆﻣﻨﲔ. ﻭﻗﻴﻞ :ﺣ ﺪ ﺍﻟﻘﺬﻑ ﺣ ﻖ ﺍﻵﺩﻣﻰ ،ﻻ ﻳﺴﺘﻮﰱ ﺇﻻ ﲟﻄﺎﻟﺒﺘﻪ ،ﻭﺇﻥ ﻗﻴﻞ :ﺇﻧﻪ ﺣ ﻖ ﷲ ،ﻓﻼ ﺑﺪ ﻣِﻦ ﻣﻄﺎﻟﺒﺔ ﺍﳌﻘﺬﻭﻑ ،ﻭﻋﺎﺋﺸ ﹸﺔ ﱂ ﺗﻄﺎﻟﺐ ﺑﻪ ﺍﺑ ﻦ ﹸﺃﺑﻰ.
١٦٥ ﻭﻗﻴﻞ :ﺑﻞ ﺗﺮﻙ ﺣﺪﻩ ﳌﺼﻠﺤﺔ ﻫﻰ ﺃﻋﻈ ﻢ ﻣِﻦ ﺇﻗﺎﻣﺘﻪ ،ﻛﻤﺎ ﺗﺮﻙ ﻗﺘﻠﻪ ﻣﻊ ﻇﻬﻮ ِﺭ ﻧﻔﺎﻗﻪ، ﻒ ﻗﻮﻣﻪ ،ﻭﻋﺪ ﻡ ﺗﻨﻔﲑﻫﻢ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻭﺗﻜﻠﻤِﻪ ﲟﺎ ﻳﻮﺟﺐ ﻗﺘﻠﻪ ﻣﺮﺍﺭﺍﹰ ،ﻭﻫﻰ ﺗﺄﻟﻴ ﻣﻄﺎﻋﹰﺎ ﻓﻴﻬﻢ ،ﺭﺋﻴﺴﹰﺎ ﻋﻠﻴﻬﻢ ،ﻓﻠﻢ ﺗﺆﻣﻦ ﺇﺛﺎﺭ ﹸﺓ ﺍﻟﻔﺘﻨﺔ ﰲ ﺣﺪﻩ ،ﻭﻟﻌﻠﻪ ﺗِ ﺮ ﻙ ﳍ ِﺬ ِﻩ ﺍﻟﻮﺟﻮ ِﻩ ﹸﻛﱢﻠﻬﺎ. ﺤﺶٍ ،ﻭﻫﺆﻻﺀ ﻣِﻦ ﺖ ﺟ ﺴ ﹶﻄ ﺢ ﺑ ﻦ ﺃﺛﺎﺛﺔ ،ﻭﺣﺴﺎ ﹶﻥ ﺑﻦ ﺛﺎﺑﺖ ،ﻭ ﺣ ﻤﻨ ﹶﺔ ﺑﻨ ﻓﺠﻠﺪ ِﻣ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺗﻄﻬﲑﹰﺍ ﳍﻢ ﻭﺗﻜﻔﲑﺍﹰ ،ﻭﺗﺮﻙ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﺇﺫﺍﹰ ،ﻓﻠﻴﺲ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺫﺍﻙ. ﻓﺼﻞ ﻓﻲ ﺣﺼﺎﻓﺔ ﻋﺎﺋﺸﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ ورزاﻧﺘﻬﺎ
ﺼﺪﻳﻘ ِﺔ ﻭﻗﺪ ﻧﺰﻟﺖ ﺑﺮﺍﺀﺗﻬﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﺑﻮﺍﻫﺎ :ﻗﹸﻮﻣﻰ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﻣﻦ ﺗﺄﻣﻞ ﻗﻮ ﹶﻝ ﺍﻟ ﷲ ﻻ ﺃﻗﻮ ﻡ ﺇﹶﻟﻴﻪِ ،ﻭﻻ ﹶﺃ ﺣ ﻤﺪ ﺇﻻ ﺍﻟﻠﱠﻪ( ،ﻋﻠﻢ ﻣﻌﺮﻓﹶﺘﻬﺎ ،ﻭﻗﻮ ﹶﺓ ﺇﳝﺎﺎ، ج ،ﻓﻘﺎﻟﺖ) :ﻭﺍ ِ ﻭﺗﻮﻟﻴﺘﻬﺎ ﺍﻟﻨﻌﻤﺔ ﻟﺮﺑﻬﺎ ،ﻭﺇﻓﺮﺍﺩﻩ ﺑﺎﳊﻤﺪ ﰲ ﺫﻟﻚ ﺍﳌﻘﹶﺎﻡ ،ﻭﲡﺮﻳﺪﻫﺎ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻗﻮ ﹶﺓ ﺟﺄﺷﻬﺎ، ﻭﺇﺩﻻﻟﹶﻬﺎ ﺑﱪﺍﺀﺓ ﺳﺎﺣﺘﻬﺎ ،ﻭﺃﺎ ﱂ ﺗﻔﻌﻞ ﻣﺎ ﻳﻮﺟﺐ ﻗﻴﺎﻣﻬﺎ ﰲ ﻣﻘﺎﻡ ﺍﻟﺮﺍﻏﺐ ﰲ ﺍﻟﺼﻠﺢ، ﺍﻟﻄﺎﻟﺐ ﻟﻪ ،ﻭﺛﻘﺘﻬﺎ ﲟﺤﺒﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﳍﺎ ﻗﺎﻟﺖ ﻣﺎ ﻗﺎﻟﺖ ،ﺇﺩﻻ ﹰﻻ ﻟﻠﺤﺒﻴﺐ ﻋﻠﻰ ﺣﺒﻴﺒﻪ، ﷲ ﻣﺎ ﺿﻌﻪ ،ﻭ ِ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻯ ﻫﻮ ﺃﺣﺴ ﻦ ﻣﻘﺎﻣﺎﺕ ﺍﻹﺩﻻﻝ ،ﻓﻮﺿﻌﺘ ﻪ ﻣﻮ ِ ﻛﺎﻥ ﺃﺣﺒﻬﺎ ﺇﻟﻴﻪ ﺣﲔ ﻗﺎﻟﺖ) :ﻻ ﺃ ﺣ ﻤﺪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻓﺈﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺃﻧﺰﻝ ﺑﺮﺍﺀﺗﻰ( ،ﻭﷲ ﺫﻟﻚ ﺐ ﺣﺒﻴﺒﻬﺎ ﳍﺎ ﺐ ﺷﺊ ﺇﻟﻴﻬﺎ ،ﻭﻻ ﺻ ﱪ ﳍﺎ ﻋﻨﻪ ،ﻭﻗﺪ ﺗﻨﻜﱠﺮ ﻗﻠ ﺕ ﻭﺍﻟﺮﺯﺍﻧ ﹸﺔ ﻣﻨﻬﺎ ،ﻭﻫﻮ ﺃﺣ ﺍﻟﺜﺒﺎ ﺖ ﺍﻟﺮﺿﻰ ﻣﻨﻪ ﻭﺍﻹﻗﺒﺎﻝ ،ﻓﻠﻢ ﺗﺒﺎ ِﺩ ﺭ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ﺇﻟﻴﻪ ،ﻭﺍﻟﺴﺮﻭﺭ ﺑﺮﺿﺎﻩ ﻭﻗﺮﺑﻪ ﺷﻬﺮﺍﹰ ،ﰒ ﺻﺎﺩﹶﻓ ِ ﻣﻊ ﺷﺪﺓ ﳏﺒﺘﻬﺎ ﻟﻪ ،ﻭﻫﺬﺍ ﻏﺎﻳ ﹸﺔ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻘﻮﺓ. ﻓﺼﻞ ﻓﻲ ﻃﻠﺒﻪ ج ﻣَﻦ ﻳﻌﺬرﻩ ﻓﻴﻤﻦ ﺗﻮﻟﻰ اﻹﻓﻚ
ﱮ ج ﳌﺎ ﻗﺎﻝ ) :ﻣ ﻦ ﻳ ﻌ ِﺬ ﺭﻧِﻰ ﰲ ﺭﺟٍ ﻞ ﺑﹶﻠ ﻐﻨِﻰ ﹶﺃﺫﹶﺍ ﻩ ﰲ ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺃ ﱠﻥ ﺍﻟﻨ ﹶﺃ ﻫﻠِﻰ(؟ ﻗﺎﻡ ﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ﺃﺧﻮ ﺑﲎ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ،ﻓﻘﺎﻝ :ﺃﻧﺎ ﺃﻋ ِﺬﺭ ﻙ ِﻣﻨﻪ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ، ﻭﻗﺪ ﺃﺷﻜ ﹶﻞ ﻫﺬﺍ ﻋﻠﻰ ﻛﺜ ٍﲑ ﻣﻦ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢ ،ﻓﹶﺈ ﱠﻥ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻻ ﳜﺘِﻠﻒ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺐ ﺍﳋﻨﺪﻕ ،ﻭﺫﻟﻚ ﺳﻨ ﹶﺔ ﲬﺲ ﻋﻠﻰ ﺐ ﺣﻜﻤﻪ ﰲ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻋﻘﻴ ﺍﻟﻌﻠﻢ ،ﺃﻧﻪ ﺗﻮﰱ ﻋﻘﻴ
١٦٦ ﺼ ﹶﻄﻠِﻖ ﻫﺬﻩ ،ﻭﻫﻰ ﻏﺰﻭ ﹸﺓ ﺍﳌﹸﺮﻳﺴﻴﻊ، ﺍﻟﺼﺤﻴﺢ ،ﻭﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻻ ﺷﻚ ﺃﻧﻪ ﰲ ﻏﺰﻭﺓ ﺑﲎ ﺍ ﹸﳌ ﺏ ﺱ ﰲ ﺍﳉﻮﺍ ِ ﻕ ﺍﻟﻨﺎ ِ ﻭﺍﳉﻤﻬﻮ ﺭ ﻋﻨﺪﻫﻢ ﺃﺎ ﻛﺎﻧﺖ ﺑﻌﺪ ﺍﳋﻨﺪﻕ ﺳﻨﺔ ﺳﺖ ،ﻓﺎﺧﺘﻠﻔﺖ ﻃﺮ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ،ﻓﻘﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﻏﺰﻭﺓ ﺍﳌﹸﺮﻳﺴﻴﻊ ﻛﺎﻧﺖ ﺳﻨ ﹶﺔ ﺃﺭﺑ ٍﻊ ﻗﺒ ﹶﻞ ﺍﳋﻨﺪﻕ، ﺣﻜﺎﻩ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻯ .ﻭﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﻛﺎﻧﺖ ﺳﻨﺔ ﲬﺲ .ﻗﺎﻝ :ﻭﻛﺎﻧﺖ ﻗﺮﻳﻈﺔ ﻭﺍﳋﻨﺪﻕ ﺑﻌﺪﻫﺎ .ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻰ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ :ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺫﻟﻚ ،ﻭﺍﻷﻭﱃ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺮﻳﺴﻴﻊ ﻗﺒﻞ ﺍﳋﻨﺪﻕ ،ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﻼ ﺇﺷﻜﺎﻝ ،ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻭﰱ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ،ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﺃﻳﻀﺎﹰ ،ﻷﻥ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﺇﻥ ﺍﻟﻘﻀﻴﺔ ،ﻛﺎﻧﺖ ﺑﻌﺪﻣﺎ ﺃﹸﻧﺰﻝ ﺐ ﺇﺫ ﺫﺍﻙ ﻛﺎﻧﺖ ﺍﳊﺠﺎﺏ (١)،ﻭﺁﻳ ﹸﺔ ﺍﳊﺠﺎﺏ ﻧﺰﻟﺖ ﰲ ﺷﺄﻥ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ،ﻭﺯﻳﻨ ﺸﺔﹸ :ﻭﻫﻰ ﺼﺮِﻯ( ﻗﺎﻟﺖ ﻋﺎِﺋ ﲢﺘﻪ ،ﻓﺈﻧﻪ ج ﺳﺄﳍﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻓﻘﺎﻟﺖ) :ﺃﲪﻰ ﺳ ﻤﻌِﻰ ﻭﺑ ﺍﻟﱴ ﻛﺎﻧﺖ ﺗﺴﺎﻣﻴﲎ ﻣِﻦ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱮ ج. ﺏ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺃﻥ ﺗﺰﻭﳚﻪ ﺑﺰﻳﻨﺐ ﻛﺎﻥ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﺳﻨﺔ ﲬﺲ ،ﻭﻋﻠﻰ ﻭﻗﹶﺪ ﺫﻛﺮ ﺃﺭﺑﺎ ﺼ ﹶﻄﻠِﻖ ﻫﺬﺍ ﻓﻼ ﻳﺼﺢ ﻗﻮ ﹸﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ .ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ :ﺇﻥ ﻏﺰﻭﺓ ﺑﲎ ﺍ ﹸﳌ ﻛﺎﻧﺖ ﰲ ﺳﻨﺔ ﺳﺖ ﺑﻌﺪ ﺍﳋﻨﺪﻕ ،ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﻋﻦ ﺍﻟﺰﻫﺮﻯ، ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﺒﺔ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ .ﻓﻘﺎﻝ :ﻓﻘﺎﻡ ﺃﹸﺳﻴ ﺪ ﺑﻦ ﺍﳊﻀﲑ ،ﻓﻘﺎﻝ :ﺃﻧﺎ ﺃﻋ ِﺬﺭ ﻙ ﻣﻨﻪ ،ﻓﺮ ﺩ ﻋﻠﻴﻪ ﺳﻌ ﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻭﱂ ﻳﺬﻛﺮ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ،ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑ ﻦ ﺣﺰﻡ :ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺍﻟﺬﻯ ﻻ ﺷﻚ ﻓﻴﻪ ،ﻭﺫﻛﺮ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﻭﻫﻢ، ﻷ ﱠﻥ ﺳﻌ ﺪ ﺑﻦ ﻣﻌﺎﺫ ﻣﺎﺕ ﺇﺛﺮ ﻓﺘﺢ ﺑﲎ ﻗﺮﻳﻈﺔ ﺑﻼ ﺷﻚ ،ﻭﻛﺎﻧﺖ ﰲ ﺁﺧِﺮ ﺫﻯ ﺍﻟﻘﹶﻌﺪ ِﺓ ﻣِﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ،ﻭﻏﺰﻭﺓ ﺑﲎ ﺍﳌﺼﻄﻠِﻖ ﰲ ﺷﻌﺒﺎﻥ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺑﻌﺪ ﺳﻨﺔ ﻭﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻣﻦ ﻣﻮﺕ ﺳﻌﺪ ،ﻭﻛﺎﻧﺖ ﺍﳌﻘﺎﻭﻟﺔ ﺑﲔ ﺍﻟﺮﺟﻠﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻏﺰﻭﺓ ﺑﲎ )(٢ ﺍﳌﹸﺼ ﹶﻄﻠِﻖ ﺑﺄﺯﻳ ﺪ ﻣﻦ ﲬﺴﲔ ﻟﻴﻠﺔ. ﻗﻠﺖ :ﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﺍﳋﻨﺪﻕ ﻛﺎﻥ ﰲ ﺳﻨﺔ ﲬﺲ ﻛﻤﺎ ﺳﻴﺄﺗﻰ. ﻓﺼﻞ ﻓﻲ ﻣﺎ وﻗﻊ ﻓﻲ ﺣﺪﻳﺚ اﻹﻓﻚ ﻣﻦ اﻟﻮهﻢ ) (١ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ).(٣٣٣/٧ ) (٢ﺟﻮﺍﻣﻊ ﺍﻟﺴﲑﺓ ﺹ ٢٠٦ﻭﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(٣٦٠/٨
١٦٧ ﻭﳑﺎ ﻭﻗﻊ ﰲ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ،ﺃﻥ ﰲ ﺑﻌﺾ ﹸﻃﺮﻕ ﺍﻟﺒﺨﺎﺭﻯ ،ﻋﻦ ﺃﰉ ﻭﺍﺋﻞ ﻋﻦ ﺚ ﺍﻹﻓﻚ ،ﻓﺤﺪﺛﺘﲎ (١).ﻗﺎﻝ ﻏ ﲑ ﻭﺍﺣﺪ :ﻭﻫﺬﺍ ﺖ ﺃ ﻡ ﺭﻭﻣﺎﻥ ﻋﻦ ﺣﺪﻳ ِ ﻣﺴﺮﻭﻕ ،ﻗﺎﻝ :ﺳﺄﻟ ﻏﻠﻂ ﻇﺎﻫﺮ ،ﻓﺈﻥ ﺃ ﻡ ﺭﻭﻣﺎﻥ ﻣﺎﺗﺖ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻧﺰﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻗﱪﻫﺎ ،ﻭﻗﺎﻝ ) :ﻣ ﻦ ﺳﺮ ﻩ ﹶﺃ ﹾﻥ ﻳﻨﻈﹸ ﺮ ﺇﱃ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ِﻣ ﻦ ﺍﳊﹸﻮ ِﺭ ﺍﻟﻌﲔِ ،ﹶﻓ ﹾﻠﻴﻨ ﹸﻈ ﺮ ﺇﱃ ﻫﺬﻩ() (٢ﻗﹶﺎﻟﹸﻮﺍ: ﻕ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨ ﹶﺔ ﰲ ﺣﻴﺎﺎ ﻭﺳﺄﳍﺎ ،ﻟﻠﻘﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﲰﻊ ﻣﻨﻪ، ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﺮﻭ ﺕ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج .ﻗﺎﻟﻮﺍ :ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﺮﻭﻕ ،ﻋﻦ ﺃ ﻡ ﻭﻣﺴﺮﻭﻕ ﺇﳕﺎ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻣﻮ ِ ﺾ ﺍﻟﺮﻭﺍﺓ ،ﺃﻧﻪ ﲰﻊ ﻣﻨﻬﺎ ،ﻓﺤﻤﻞ ﺭﻭﻣﺎﻥ ﺣﺪﻳﺜﹰﺎ ﻏﲑ ﻫﺬﺍ ،ﻓﺄﺭﺳ ﹶﻞ ﺍﻟﺮﻭﺍﻳ ﹶﺔ ﻋﻨﻬﺎ ،ﻓﻈ ﻦ ﺑﻌ ﻫﺬﺍ ﺍﳊﹶﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ،ﻗﺎﻟﻮﺍ :ﻭﻟﹶﻌﻞ ﻣﺴﺮﻭﻗﹰﺎ ﻗﺎﻝ) :ﺳﺌﻠﺖ ﺃﻡ ﺭﻭﻣﺎ ﹶﻥ( ﻓﺘﺼﺤﻔﺖ ﻋﻠﻰ ﺑﻌﻀﻬﻢ) :ﺳﺄﻟﺖ( ،ﻷﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻜﺘﺐ ﺍﳍﻤﺰﺓ ﺑﺎﻷﻟﻒ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ،ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﻛﻞ ﻫﺬﺍ ﻻ ﻳ ﺮﺩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱴ ﺃﺩﺧﻠﻬﺎ ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﻗﺪ ﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻭﻣﺎﺕ ﻭﻟﻪ ﲦﺎﻥ ﻗﺎﻝ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰉ ﻭﻏﲑﻩ :ﺇﻥ ﻣﺴﺮﻭﻗﹰﺎ ﺳﺄﳍﺎ ،ﻭﻟﻪ ﲬ ﺚ ﻣﻮﺎ ﰲ ﺣﻴﺎﺓ ﺙ ﻋﻨﻪ ،ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺣﺪﻳ ﹸ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ ،ﻭﺃ ﻡ ﺭﻭﻣﺎﻥ ﺃﻗﺪ ﻡ ﻣ ﻦ ﺣ ﺪ ﹶ ﺼﺢ ،ﻭﻓﻴﻪ ﻋﻠﺘﺎﻥ ﲤﻨﻌﺎﻥ ﺻِﺤﺘﻪ ،ﺇﺣﺪﺍﳘﺎ: ﺚ ﻻ ﻳ ِ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻧﺰﻭﻟﻪ ﰲ ﻗﱪﻫﺎ ،ﻓﺤﺪﻳ ﹲ ﻒ ﺍﳊﺪﻳﺚ ﻻ ﻳﺤﺘﺞ ﲝﺪﻳﺜﻪ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ ﺭﻭﺍﻳﺔ ﻋﻠﻰ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺟﺪﻋﺎﻥ ﻟﻪ ،ﻭﻫﻮ ﺿﻌﻴ ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ،ﻋﻦ ﺍﻟﻨﱮ ج ،ﻭﺍﻟﻘﺎﺳﻢ ﱂ ﻳﺪﺭﻙ ﺯﻣ ﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻜﻴﻒ ﺚ ﺇﺳﻨﺎﺩﻩ ﻛﺎﻟﺸﻤﺲ ﻳﺮﻭﻳﻪ ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﻳﻘﻮﻝ ﻓﻴﻪ ﻳﻘﺪﻡ ﻫﺬﺍ ﻋﻠﻰ ﺣﺪﻳ ٍ ﺖ ﺃ ﻡ ﺭﻭﻣﺎﻥ ،ﻓﺤﺪﺛﺘﲎ ،ﻭﻫﺬﺍ ﻳﺮﺩ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﱠﻔﻆ) :ﺳﺌﻠﺖ( .ﻭﻗﺪ ﻗﺎﻝ ﻣﺴﺮﻭﻕ :ﺳﺄﻟ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﻛﺘﺎﺏ )ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ( :ﻗﺪ ﻗﻴﻞ :ﺇﻥ ﺃﻡ ﺭﻭﻣﺎﻥ ﺗﻮﻓﻴﺖ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻫﻮ ﻭﻫﻢ. ﻓﺼﻞ
ﻭﳑﺎ ﻭﻗﻊ ﰲ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﺃﻥ ﰲ ﺑﻌﺾ ﻃﺮﻗﻪ :ﺃﻥ ﻋﻠﻴﹰﺎ ﻗﺎﻝ ﻟﻠﻨﱮ ج ﳌﺎ ﺍﺳﺘﺸﺎﺭﻩ: ﺖ :ﻣﺎ ﻋِﻠ ﻤﺖ ﻋﻠﻴﻬﺎ ﺇﻻ ﻣﺎ ﻳ ﻌﹶﻠﻢ ﺍﻟﺼﺎﺋ ﹸﻎ ﺳﻞ ﺍﳉﹶﺎ ِﺭﻳ ﹶﺔ ﺗﺼﺪﹶﻗﻚ ،ﻓﺪﻋﺎ ﺑﺮِﻳﺮﺓ ،ﻓﺴﺄﳍﺎ ،ﻓﻘﺎﹶﻟ ) (١ﺃﺧﺮﺟﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ )(٢٩٩/٦ ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ) (٢٧٧/٨ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ ﻭﺍﺑﻦ ﻣﻨﺪﻩ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻣﻦ ﻃﺮﻳﻖ ﲪﺎﺩ ﺍﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺟﺪﻋﺎﻥ ،ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ.
١٦٨ ﺖ ﺑﻌﺪ ﻫﺬﺍ ﺸ ِﻜ ﹶﻞ ﻫﺬﺍ ،ﻓﺈﻥ ﺑﺮﻳﺮﺓ ﺇﳕﺎ ﻛﺎﺗﺒﺖ ﻭ ﻋﺘ ﹶﻘ ﻋﻠﻰ ﺍﻟﺘﺒﺮِ ،ﺃﻭ ﻛﻤﺎ ﻗﺎﻟﺖ ،ﻭﻗﺪ ﺍﺳﺘ ﺱ ﺇﳕﺎ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨ ﹶﺔ ﺱ ﻋ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫ ﺫﺍﻙ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﻟﻌﺒﺎ ﲟ ﺪ ِﺓ ﻃﻮﺑﻠﺔ ،ﻭﻛﺎﻥ ﺍﻟﻌﺒﺎ ﱮ ج ،ﻭﻗﺪ ﺷ ِﻔ ﻊ ﺇﱃ ﺑﺮﻳﺮﺓ :ﺃﻥ ﺗﺮﺍﺟ ﻊ ﺯﻭﺟﻬﺎ ،ﻓﺄﺑﺖ ﺃﻥ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨ )(١ ﺠﺐِ ﻣ ﻦ ﺑﻐﺾ ﺑﺮِﻳ ﺮ ﹶﺓ ﻣﻐِﻴﺜﹰﺎ ﻭﺣﺒ ِﻪ ﹶﻟﻬﺎ(. ﺗﺮﺍﺟﻌﻪ) :ﻳﺎ ﻋﺒﺎﺱ؛ ﺃﻻ ﺗ ﻌ ﻓﻔﻰ ﻗﺼﺔ ﺍﻹﻓﻚ ،ﱂ ﺗﻜﻦ ﺑﺮﻳﺮ ﹸﺓ ﻋﻨﺪ ﻋﺎﺋﺸﺔ ،ﻭﻫﺬﺍ ﺍﻟﺬﻯ ﺫﻛﺮﻭﻩ ،ﺇﻥ ﻛﺎﻥ ﻻﺯِﻣﹰﺎ ﻓﻴﻜﻮﻥ ﺍﻟﻮﻫ ﻢ ﻣِﻦ ﺗﺴﻤﻴﺘﻪ ﺍﳉﺎﺭﻳﺔ ﺑﺮﻳﺮﺓ ،ﻭﱂ ﻳﻘﹾﻞ ﻟﻪ ﻋﻠ ﻰ :ﺳ ﹾﻞ ﺑﺮﻳﺮﺓ ،ﻭﺇﳕﺎ ﻗﺎﻝ :ﻓﺴﻞ ﺍﳉﺎﺭﻳﺔ ﺾ ﺍﻟﺮﻭﺍﺓ ﺃﺎ ﺑﺮﻳﺮﺓ ،ﻓﺴﻤﺎﻫﺎ ﺑﺬﻟﻚ ،ﻭﺇﻥ ﱂ ﻳﻠﺰﻡ ﺑﺄﻥ ﻳﻜﻮﻥ ﺗﺼﺪﻗﻚ ،ﻓﻈﻦ ﺑﻌ )(٢ ﻃﻠﺐ ﻣﻐﻴﺚ ﳍﺎ ﺍﺳﺘﻤﺮ ﺇﱃ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ،ﻭﱂ ﻳﻴﺄﺱ ﻣﻨﻬﺎ ،ﺯﺍﻝ ﺍﻹﺷﻜﺎﻝ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﻣﺮﺟﻌﻪ ج ﻣﻦ ﻏﺰوة اﻟﻤﺮﻳﺴﻴﻊ
ﺱ ﺍﳌﻨﺎﻓﻘﲔ ﺍﺑ ﻦ ﹸﺃﺑﻰ :ﻟﺌﻦ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔِ، ﻭﰱ ﻣﺮﺟﻌﻬﻢ ﻣِﻦ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻗﺎﻝ ﺭﺃ ﻟﻴﺨ ِﺮ ﺟ ﻦ ﺍﻷﻋ ﺰ ﻣﻨﻬﺎ ﺍﻷ ﹶﺫﻝﱠ ،ﻓﺒﻠﱠﻐﻬﺎ ﺯﻳ ﺪ ﺑﻦ ﺃﺭﻗﻢ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺟﺎﺀ ﺍﺑ ﻦ ﹸﺃﺑﻰ ﻳﻌﺘ ِﺬﺭ ﺖ ﻋﻨ ﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﺼﺪﻳ ﻖ ﺯﻳ ٍﺪ ﰲ ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﲔ، ﺴ ﹶﻜ ﻭﳛِﻠﻒ ﻣﺎ ﻗﺎﻝ :ﹶﻓ ﻓﺄﺧﺬ ﺍﻟﻨ ﷲ ﺑﺄﺫﻧﻪ، ﻚ ﺍﻟﻠﱠﻪ ،ﱠﰒ ﻗﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻯ ﻭﰱ ِ ﺻ ﺪﹶﻗ ﺸ ﺮ ﹶﻓ ﹶﻘ ﺪ ﱮ ج ﺑﺄﹸﺫﻧﻪ ،ﻓﻘﺎﻝ :ﹶﺃﺑ ِ ﻒ ﺇﺫﹶﺍ ﺏ ﻋﻨﻘﹶﻪ ،ﻓﻘﺎﻝ) :ﹶﻓ ﹶﻜﻴ ﻀ ِﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ ﻋ ﻤﺮ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻣ ﺮ ﻋﺒﺎ ﺩ ﺑ ﻦ ﺑﺸﺮ ،ﹶﻓ ﹾﻠﻴ )(٣ ﺻﺤﺎﺑﻪ(. ﺤﻤﺪﹰﺍ ﻳ ﹾﻘﺘﻞﹸ ﹶﺃ ﺱ ﹶﺃﻥﱠ ﻣ ﺙ ﺍﻟﻨﺎ ﺤ ﺪ ﹶ ﺗ ﻓﺼﻞ ﻓﻲ ﻏﺰوة اﻟﺨﻨﺪق ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٩/٩ﰲ ﺍﻟﻄﻼﻕ :ﺑﺎﺏ ﺷﻔﺎﻋﺔ ﺍﻟﻨﱯ ﰲ ﺯﻭﺝ ﺑﺮﻳﺮﺓ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٢٣ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(١٧٠/٢ﻭﺍﻟﻨﺴﺎﺋﻲ ) (٢٤٦ ،٢٤٥/٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) (٢٠٧٥ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ. ) (٢ﻭﻗﺪ ﺃﺟﺎﺏ ﻏﲑﻩ ﺑﺄﺎ ﻛﺎﻧﺖ ﲣﺪﻡ ﻋﺎﺋﺸﺔ ﺑﺎﻷﺟﺮﺓ ،ﻭﻫﻲ ﰲ ﺭﺅﻕ ﻣﻮﺍﻟﻴﻬﺎ ﻗﺒﻞ ﻭﻗﻮﻉ ﻗﺼﺘﻬﺎ ﰲ ﺍﳌﻜﺎﺗﺒﺔ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٩٤/٨ﰲ ﻓﺎﲢﺔ ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﲔ.
١٦٩ ﻑ ﺃﻥ ﻼ ﺲ ﻣِﻦ ﺍﳍﺠﺮ ِﺓ ﰲ ﺷﻮﺍﻝ ﻋﻠﻰ ﺃﺻ ﺢ ﺍﻟﻘﻮﻟﲔ ،ﺇﺫ ﻻ ِﺧ ﹶ ﻭﻛﺎﻧﺖ ﰲ ﺳﻨ ِﺔ ﲬ ٍ ﹸﺃﺣﺪﹰﺍ ﻛﺎﻧﺖ ﰲ ﺷﻮﺍﻝ ﺳﻨ ﹶﺔ ﺛﻼﺙٍ ،ﻭﻭﺍﻋ ﺪ ﺍﳌﺸﺮﻛﹸﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﹸﻘﺒﻞِ، ﺏ ﺗﻠﻚ ﺍﻟﺴﻨﺔِ ،ﻓﺮﺟﻌﻮﺍ ،ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺳﻨﺔ ﲬﺲ، ﻭﻫﻮ ﺳﻨ ﹸﺔ ﺃﺭﺑﻊ ،ﰒ ﺃﺧﻠﻔﹸﻮﻩ ﻷﺟﻞ ﺟ ﺪ ِ ﺟﺎﺅﻭﺍ ﻟِﺤﺮﺑﻪ ،ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﻫ ِﻞ ﺍﻟ ﺴﻴ ِﺮ ﻭﺍﳌﻐﺎﺯﻯ. ﻭﺧﺎﻟﻔﻬﻢ ﻣﻮﺳﻰ ﺑ ﻦ ﻋﻘﺒﺔ ﻭﻗﺎﻝ :ﺑﻞ ﻛﺎﻧﺖ ﺳﻨ ﹶﺔ ﺃﺭﺑﻊ ،ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ: ﺚ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻚ ﻓﻴﻪ ،ﻭﺍﺣﺘﺞ ﻋﻠﻴﻪ ﲝﺪﻳ ِ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺍﻟﺬﻯ ﻻ ﺷ ﺽ ﻋﻠﻴﻪ ﺠ ﺰﻩ ،ﰒ ﻋِ ﺮ ﱮ ج ﻳﻮ ﻡ ﹸﺃ ﺣﺪٍ ،ﻭﻫﻮ ﺍﺑ ﻦ ﺃﺭﺑﻊ ﻋﺸﺮ ﹶﺓ ﺳﻨﺔ ،ﻓﻠﻢ ﻳ ِ ﺽ ﻋﻠﻰ ﺍﻟﻨ ﺃﻧﻪ ﻋِ ﺮ )(١ ﺲ ﻋﺸﺮ ﹶﺓ ﺳﻨﺔ ،ﻓﺄﺟﺎﺯﻩ. ﻳﻮ ﻡ ﺍﳋﻨﺪﻕِ ،ﻭﻫﻮ ﺍﺑ ﻦ ﺧﻤ )(٢ ﻗﺎﻝ :ﻓﺼ ﺢ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺇﻻ ﺳﻨ ﹲﺔ ﻭﺍﺣﺪﺓ. ﱮ ج ،ﺭﺩ ﻩ ﳌﺎ ﻭﺃﺟﻴﺐ ﻋﻦ ﻫﺬﺍ ﲜﻮﺍﺑﲔ ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﺃﺧ ﱪ ﺃﻥ ﺍﻟﻨ ﺴ ﻦ ﺍﻟﱴ ﺭﺁﻩ ﻓﻴﻬﺎ ﻣﻄﻴﻘﺎﹰ ،ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺻ ﹶﻞ ﺇﱃ ﺍﻟ ﺍﺳﺘﺼ ﻐ ﺮﻩ ﻋ ِﻦ ﺍﻟﻘِﺘﺎﻝ ،ﻭﺃﺟﺎﺯﻩ ﻟـﻤﺎ ﻭ ﻣﺎ ﻳﻨﻔﻰ ﲡﺎ ﻭﺯﻫﺎ ﺑﺴﻨ ٍﺔ ﺃﻭ ﳓﻮﻫﺎ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻌﻠﱠﻪ ﻛﺎﻥ ﻳﻮ ﻡ ﺃﹸﺣٍ ﺪ ﰲ ﺃ ﻭ ِﻝ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﻭﻳﻮ ﻡ ﺍﳋﻨﺪﻕ ﰲ ﺁﺧ ِﺮ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ. ﻓﺼﻞ ﻓﻲ ﺳﺒﺐ هﺬﻩ اﻟﻐﺰوة
ﻭﻛﺎﻥ ﺳﺒﺐ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ﺃﻥ ﺍﻟﻴﻬﻮ ﺩ ﳌﺎ ﺭﺃﹸﻭﺍ ﺍﻧﺘﺼﺎ ﺭ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻳ ﻮ ﻡ ﹸﺃﺣﺪ ،ﻭﻋِﻠﻤﻮﺍ ﲟﻴﻌﺎ ِﺩ ﺃﰉ ﺳﻔﻴﺎﻥ ﻟِﻐﺰﻭ ﺍﳌﺴﻠﻤﲔ ،ﻓﺨﺮﺝ ﻟﺬﻟﻚ ،ﰒ ﺭﺟﻊ ﻟﻠِﻌﺎﻡ ﺍ ﹸﳌ ﹾﻘِﺒﻞِ، ﺸﻜﹶﻢ ،ﻭ ِﻛﻨﺎﻧﺔ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﻭﻏﲑِﻫﻢ ﺧﺮﺝ ﺃﺷﺮﺍﻓﹸﻬﻢ ،ﻛﺴﻼﱠﻡ ﺑﻦ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ،ﻭﺳﻼﱠﻡ ﺑﻦ ِﻣ ﺇﱃ ﻗﺮﻳﺶ ﲟﻜﺔ ﻳﺤ ﺮﺿﻮﻢ ﻋﻠﹶﻰ ﻏﹶﺰ ِﻭ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻳﺆﱢﻟﺒﻮﻢ ﻋﻠﻴﻪ ،ﻭﻭﻋﺪﻭﻫﻢ ﻣِﻦ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻨﺼ ِﺮ ﳍﻢ ،ﻓﺄﺟﺎﺑﺘﻬﻢ ﻗﺮﻳﺶ ،ﰒ ﺧﺮﺟﻮﺍ ﺇﱃ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ﻓﺪ ﻋ ﻮﻫﻢ ،ﻓﺎﺳﺘﺠﺎﺑﻮﺍ ﳍﻢ، ﺏ ﳍﻢ ﻣﻦ ﺍﺳﺘﺠﺎﺏ ،ﻓﺨﺮﺟﺖ ﱠﰒ ﻃﺎﻓﹸﻮﺍ ﰲ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏِ ،ﻳﺪﻋﻮﻧﻬﻢ ﺇﱃ ﺫﻟﻚ ،ﻓﺎﺳﺘﺠﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٠٢/٧ﰲ ﺍﳌﻐﺎﺯﻱ :ﺑﺎﺏ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ،ﻭﻣﺴﻠﻢ ) (١٨٦٨ﰲ ﺍﻹﻣﺎﺭﺓ: ﺑﺎﺏ ﺑﻴﺎﻥ ﺳﻦ ﺍﻟﺒﻠﻮﻍ. ) (٢ﺟﻮﺍﻣﻊ ﺍﻟﺴﲑﺓ ﺹ ١٥٨ﻭﻧﻘﻞ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﺼﻮﻝ .٥٦
١٧٠ ﺶ ﻭﻗﺎﺋﺪﻫﻢ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﰲ ﺃﺭﺑﻌ ِﺔ ﺁﻻﻑٍ ،ﻭﻭﺍﹶﻓﺘﻬﻢ ﺑﻨﻮ ﺳﻠﻴﻢ ِﺑ ﻤ ﺮ ﺍﻟ ﱠﻈ ﻬﺮﺍﻥ ،ﻭﺧﺮﺟﺖ ﻗﹸﺮﻳ ﺼ ٍﻦ .ﻭﻛﺎﻥ ﺑﻨﻮ ﺃﺳﺪ ،ﻭﹶﻓﺰﺍﺭﺓ ،ﻭﺃﺷﺠﻊ ،ﻭﺑﻨﻮ ﻣ ﺮﺓﹶ ،ﻭﺟﺎﺀﺕ ﹶﻏ ﹶﻄﻔﹶﺎ ﹸﻥ ﻭﻗﺎﺋﺪﻫﻢ ﻋﻴﻴﻨ ﹸﺔ ﺑ ﻦ ِﺣ ﻕ ﻣِﻦ ﺍﻟﻜﻔﺎﺭ ﻋﺸﺮﺓ ﺁﻻﻑ. ﻣﻦ ﻭﺍﰱ ﺍﳋﻨﺪ ﻓﻠﻤﺎ ﺳ ِﻤ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﺴﲑﻫﻢ ﺇﻟﻴﻪ ،ﺍﺳﺘﺸﺎﺭ ﺍﻟﺼﺤﺎﺑﺔﹶ ،ﻓﺄﺷﺎﺭ ﻋﻠﻴﻪ ﺳﻠﻤﺎ ﹸﻥ ﺍﻟﻔﺎﺭﺳﻰ ﲝﻔﺮ ﺧﻨﺪ ٍ ﲔ ﺍﳌﺪﻳﻨﺔ ،ﻓﺄﻣﺮ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺒﺎﺩﺭ ﺇﻟﻴﻪ ﻕ ﳛﻮﻝ ﺑﲔ ﺍﻟﻌﺪ ﻭ ﻭﺑ ﺕ ﺍﳌﺴﻠﻤﻮﻥ ،ﻭ ﻋ ِﻤ ﹶﻞ ﺑﻨﻔﺴﻪ ﻓﻴﻪ ،ﻭﺑﺎﺩﺭﻭﺍ ﻫﺠﻮ ﻡ ﺍﻟ ﹸﻜﻔﹼﺎ ِﺭ ﻋﻠﻴﻬﻢ ،ﻭﻛﺎﻥ ﰲ ﺣﻔﺮِﻩ ﻣﻦ ﺁﻳﺎ ِ ﻧﺒﻮﺗﻪ ،ﻭﺃﻋﻼﻡ ﺭﺳﺎﻟﺘﻪ ﻣﺎ ﻗﺪ ﺗﻮﺍﺗﺮ ﺍﳋ ﱪ ﺑﻪ ،ﻭﻛﺎﻥ ﺣﻔ ﺮ ﺍﳋﻨﺪﻕ ﺃﻣﺎ ﻡ ﺳ ﹾﻠﻊٍ ،ﻭ ﺳ ﹾﻠ ﻊ :ﺟﺒﻞ ﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻜﻔﺎﺭ. ﻒ ﻇﻬﻮ ِﺭ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﳋﻨﺪ ﺧﻠ ﻭﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺛﻼﺛﺔ ﺁﻻﻑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻓﺘﺤﺼﻦ ﺑﺎﳉﺒﻞ ﻣﻦ ﺧﻠﻔﻪ، ﻭﺑﺎﳋﻨﺪﻕ ﺃﻣﺎﻣﻬﻢ. ﻭﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﺧﺮﺝ ﰲ ﺳﺒﻌﻤﺎﺋﺔ ،ﻭﻫﺬﺍ ﻏﻠﻂ ﻣِﻦ ﺧﺮﻭﺟﻪ ﻳﻮﻡ ﺃﹸﺣٍ ﺪ. ﱮ ج ﺑﺎﻟﻨﺴﺎ ِﺀ ﻭﺍﻟﺬﺭﺍﺭﻯ ،ﹶﻓﺠِ ﻌﻠﹸﻮﺍ ﰲ ﺁﻃﺎ ِﻡ ﺍﳌﺪﻳﻨﺔِ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻴﻬﺎ ﺍﺑ ﻦ ﹸﺃﻡ ﻭﺃﻣﺮ ﺍﻟﻨ ﻣﻜﺘﻮﻡ. ﺐ ﺑﻦ ﺃﺳﺪ ﺃﻥ ﻭﺍﻧﻄﻠﻖ ﺣﻴﻰ ﺑ ﻦ ﺃ ﺧﻄﹶﺐ ﺇﱃ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ،ﻓﺪﻧﺎ ﻣِﻦ ﺣﺼﻨﻬﻢ ،ﻓﺄﰉ ﻛﻌ ﻚ ﺑﻌ ﺰ ﺍﻟﺪﻫﺮ، ﻳﻔﺘﺢ ﻟﻪ ،ﻓﻠﻢ ﻳ ﺰ ﹾﻝ ﻳﻜﻠﱢ ﻤ ﻪ ﺣﱴ ﻓﺘﺢ ﻟﻪ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﻟﻘﺪ ﺟﺌﺘ ﷲ ﺑ ﹸﺬﻝﱢ ﻚ ﺑﻘﺮﻳﺶ ﻭ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ﻭﹶﺃ ﺳ ٍﺪ ﻋﻠﻰ ﻗﺎﺩﺎ ﻟِﺤﺮﺏ ﳏﻤﺪ ،ﻗﺎﻝ ﻛﻌﺐِ :ﺟﹾﺌﺘﲎ ﻭﺍ ِ ﺟﺌﺘ ﻕ ﻣﺎﺅﻩ ،ﻓﻬﻮ ﻳ ﺮﻋﺪ ﻭﻳﺒﺮﻕ ﻟﻴﺲ ﻓﻴﻪ ﺷﻰﺀ .ﻓﻠﻢ ﻳﺰﻝ ﺑﻪ ﺣﺘﻰ ﺠﻬﺎ ٍﻡ ﻗﺪ ﻫﺮﺍ ﺍﻟﺪﻫﺮِ ،ﻭِﺑ ﺴﺮ ﲔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺩﺧﻞ ﻣﻊ ﺍﳌﺸﺮﻛﲔ ﰲ ﻣﺤﺎﺭﺑﺘﻪ ،ﹶﻓ ﺾ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻯ ﺑﻴﻨﻪ ﻭﺑ ﻧﻘ ﺑﺬﻟﻚ ﺍﳌﺸﺮﻛﻮﻥ ،ﻭﺷﺮﻁ ﻛﻌﺐ ﻋﻠﻰ ﺣﻴﻰ ﺃﻧﻪ ﺇﻥ ﱂ ﻳﻈﻔﹸﺮﻭﺍ ﲟﺤﻤﺪ ﺃﻥ ﳚﺊ ﺣﱴ ﻳﺪﺧ ﹶﻞ ﻣﻌﻪ ﰲ ﺣِﺼﻨﻪ ،ﻓﻴﺼﻴﺒﻪ ﻣﺎ ﺃﺻﺎﺑﻪ ،ﻓﺄﺟﺎﺑﻪ ﺇﱃ ﺫﻟﻚ ،ﻭﻭﻓﱠﻰ ﻟﻪ ﺑﻪ. ﺴﻌﺪﻳﻦِ، ﻭﺑﻠﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺧ ﱪ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻭﻧﻘﻀﻬﻢ ﻟﻠﻌﻬﺪ ،ﻓﺒﻌﺚ ﺇﻟﻴﻬﻢ ﺍﻟ ﺕ ﺑﻦ ﺟﺒﲑ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ِﻟﻴ ﻌ ِﺮﻓﹸﻮﺍ :ﻫﻞ ﻫﻢ ﻋﻠﻰ ﻋﻬﺪﻫﻢ ،ﺃﻭ ﻗﺪ ﻧﻘﻀﻮﻩ؟ ﻭﺧﻮﺍ ﺐ ﻭﺍﻟﻌﺪﺍﻭﺓ ،ﻭﻧﺎﻟﹸﻮﺍ ﻓﻠﻤﺎ ﺩﻧﻮﺍ ﻣﻨﻬﻢ ،ﻓﻮﺟ ﺪﻭﻫﻢ ﻋﻠﻰ ﺃﺧﺒﺚ ﻣﺎ ﻳﻜﻮﻥ ،ﻭﺟﺎﻫﺮﻭﻫﻢ ﺑﺎﻟﺴ ﻣِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺎﻧﺼﺮﻓﹸﻮﺍ ﻋﻨﻬﻢ ،ﻭﳊﻨﻮﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳊﻨﹰﺎ ﻳﺨﱪﻭﻧﻪ ﺃﻢ ﻗﺪ ﻧﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ ،ﻭﻏ ﺪﺭﻭﺍ ،ﻓﻌﻈﹸ ﻢ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻨﺪ ﺫﻟﻚ: ﺾ ﺑﲎ ﺠ ﻢ ﺍﻟﻨﻔﹶﺎﻕ ،ﻭﺍﺳﺘﺄﺫﻥ ﺑﻌ ﲔ( ،ﻭﺍﺷﺘ ﺪ ﺍﻟﺒﻼﺀُ ،ﻭﻧ ﺴﻠِﻤ ﺸ ﺮ ﺍ ﹸﳌ ﺸﺮﻭﺍ ﻳﺎ ﻣ ﻌ )ﺍﻟﻠﱠﻪ ﺃ ﹾﻛﺒﺮ ﹶﺃﺑ ِ
١٧١ ﺣﺎﺭﺛﺔ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﻗﹶﺎﻟﹸﻮﺍ﴿ :ﺇ ﱠﻥ ﺑﻴﻮﺗﻨﺎ ﻋ ﻮ ﺭ ﹲﺓ ﻭﻣﺎ ِﻫ ﻰ ِﺑ ﻌ ﻮ ﺭ ٍﺓ ﺇ ﹾﻥ ﺸﻞِ ،ﰒ ﺛﺒﺖ ﺍﻟﻠﱠﻪ ﺍﻟﻄﺎﺋﻔﺘﲔ. ﻳﺮِﻳﺪﻭ ﹶﻥ ﺇ ﱠﻻ ِﻓﺮﺍﺭﹰﺍ﴾]ﺍﻷﺣﺰﺍﺏ ،[١٣ :ﻭﻫ ﻢ ﺑﻨﻮ ﺳﻠ ﻤ ﹶﺔ ﺑﺎﻟ ﹶﻔ ﺻﺮِﻳ ﻦ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺷﻬﺮﺍﹰ ،ﻭﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﻗِﺘﺎﻝ ﻷﺟﻞ ﻣﺎ ﻭﺃﻗﺎﻡ ﺍﳌﺸﺮﻛﹸﻮﻥ ﳏﺎ ِ ﺱ ﻣِﻦ ﻗﹸﺮﻳﺶ ،ﻣﻨﻬﻢ ﻋﻤﺮﻭ ﺑﻦ ﺣﺎﻝ ﺍﻟﻠﱠﻪ ﺑﻪ ﻣِﻦ ﺍﳋﻨﺪﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﺇﻻ ﺃﻥ ﻓﹶﻮﺍ ِﺭ ﻋﺒﺪ ﻭﺩ ﻭﲨﺎﻋﺔ ﻣﻌﻪ ﺃﻗﺒﻠﹸﻮﺍ ﳓ ﻮ ﺍﳋﻨﺪﻕ ،ﻓﻠﻤﺎ ﻭﻗﻔﹸﻮﺍ ﻋﻠﻴﻪ ،ﻗﺎﻟﻮﺍ :ﺇﻥ ﻫﺬﻩ ﻣﻜﻴﺪ ﹲﺓ ﻣﺎ ﺏ ﺗﻌ ِﺮﻓﹸﻬﺎ ،ﰒ ﺗﻴ ﻤﻤﻮﺍ ﻣﻜﺎﻧﹰﺎ ﺿﻴﻘﹰﺎ ﻣﻦ ﺍﳋﻨﺪﻕ ،ﻓﺎﻗﺘﺤﻤﻮﻩ ،ﻭﺟﺎﻟﺖ ﻢ ﻛﺎﻧﺖ ﺍﻟﻌﺮ ﻕ ﻭ ﺳ ﹾﻠﻊٍ ،ﻭ ﺩ ﻋﻮﺍ ﺇﱃ ﺍﻟِﺒﺮﺍﺯ ،ﻓﺎﻧﺘﺪﺏ ﻟِﻌﻤﺮﻭ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﺧﻴﻠﹸﻬﻢ ﰲ ﺍﻟﺴﺒﺨﺔ ﺑﲔ ﺍﳋﻨﺪ ِ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺒﺎﺭﺯﻩ ،ﻓﻘﺘﻠﻪ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻳﺪﻳﻪ ،ﻭﻛﺎﻥ ﻣِﻦ ﺷﺠﻌﺎﻥ ﺍﳌﺸﺮﻛﲔ ﻭﺃﺑﻄﺎﻟِﻬﻢ ،ﻭﺍﺰ ﻡ ﺍﻟﺒﺎﻗﻮﻥ ﺇﱃ ﺃﺻﺤﺎﻢ ،ﻭﻛﺎﻥ ﺷِﻌﺎﺭ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻣﺌﺬ )ﺣﻢ ﻻ ﻳﻨ ﺼﺮﻭ ﹶﻥ().(١ ﻭﳌﺎ ﻃﺎﻟﺖ ﻫﺬﻩ ﺍﳊﺎ ﹸﻝ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﺃﺭﺍﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﺼﺎﱀ ﻋﻴﻴﻨ ﹶﺔ ﺑ ﻦ ﺚ ﺛِﻤﺎﺭ ﺍﳌﺪﻳﻨﺔِ ،ﻭﻳﻨﺼﺮﻓﺎ ﺑﻘﻮﻣﻬﻤﺎ، ﺙ ﺑ ﻦ ﻋﻮﻑ ﺭﺋﻴﺴﻰ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻋﻠﻰ ﺛﹸﻠ ِ ﺼﻦٍ ،ﻭﺍﳊﺎ ِﺭ ﹶ ِﺣ ﻭﺟﺮﺕ ﺍﳌﺮﺍﻭﺿ ﹸﺔ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺎﺳﺘﺸﺎﺭ ﺍﻟﺴﻌﺪﻳﻦ ﰲ ﺫﻟﻚ ،ﻓﻘﺎﻻ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﺃ ﻣ ﺮ ﻙ ﺬﺍ ،ﻓﺴﻤﻌﹰﺎ ﻭﻃﺎﻋﺔﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﺷﻴﺌﹰﺎ ﺗﺼﻨﻌﻪ ﻟﻨﺎ ،ﻓﻼ ﺣﺎﺟ ﹶﺔ ﻟﻨﺎ ﻓﻴﻪ ،ﻟﻘﺪ ﹸﻛﻨﺎ ﷲ ﻭﻋِﺒﺎﺩ ِﺓ ﺍﻷﻭﺛﺎﻥ ،ﻭﻫﻢ ﻻ ﻳﻄﻤﻌﻮﻥ ﺃﻥ ﻳﺄﻛﻠﹸﻮﺍ ﻣﻨﻬﺎ ﳓﻦ ﻭﻫﺆﻻﺀ ﺍﻟﻘﻮ ﻡ ﻋﻠﻰ ﺍﻟﺸﺮ ِﻙ ﺑﺎ ِ ﻯ ﺃﻭ ﺑﻴﻌﺎﹰ ،ﻓﺤﲔ ﺃﻛﺮﻣﻨﺎ ﺍﻟﻠﱠﻪ ﺑﺎﻹﺳﻼﻡ ،ﻭﻫﺪﺍﻧﺎ ﻟﻪ ،ﻭﺃ ﻋﺰﻧﺎ ﺑﻚ ،ﻧﻌﻄﻴﻬﻢ ﲦﺮﺓ ﺇﻻ ﻗِﺮ ﺻﻨﻌﻪ ﺏ ﺭﺃﻳﻬﻤﺎ ،ﻭﻗﺎﻝ) :ﺇﻧﻤﺎ ﻫ ﻮ ﺷﻰ ٌﺀ ﹶﺃ ﷲ ﻻ ﻧﻌﻄﻴﻬﻢ ﺇﻻ ﺍﻟﺴﻴﻒ ،ﻓﺼ ﻮ ﺃﻣﻮﺍﹶﻟﻨﺎ؟ ،ﻭﺍ ِ ﺏ ﹶﻗ ﺪ ﺭ ﻣﺘﻜﹸﻢ ﻋ ﻦ ﹶﻗ ﻮ ٍ ﺱ ﻭﺍ ِﺣ ﺪ ٍﺓ(. ﹶﻟ ﹸﻜ ﻢ ﹶﻟﻤﺎ ﺭﹶﺃﻳﺖ ﺍﻟ ﻌ ﺮ ﰒ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻭﻟﻪ ﺍﳊﻤ ﺪ ﺻﻨﻊ ﺃﻣﺮﹰﺍ ِﻣ ﻦ ﻋﻨﺪﻩ ،ﺧ ﹶﺬ ﹶﻝ ﺑﻪ ﺍﻟﻌﺪﻭ ،ﻭﻫﺰﻡ ﻼ ﻣِﻦ ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ ﻳﻘﹶﺎﻝ ﻟﻪ :ﻧ ﻌﻴﻢ ﺑ ﻦ ﲨﻮﻋﻬﻢ ،ﻭﻓ ﱠﻞ ﺣﺪﻫﻢ ،ﻓﻜﺎﻥ ﳑﺎ ﻫﻴﹶﺄ ﻣِﻦ ﺫﻟﻚ ،ﺃﻥ ﺭﺟ ﹰ ﻣﺴﻌﻮﺩ ﺑ ِﻦ ﻋﺎﻣﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺟﺎﺀ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ؛ ﺇﱏ ﻗﺪ ﺨ ﱢﺬ ﹾﻝ ﻋﻨﺎ ﻣﺎ ﺖ ﺭ ﺟ ﹲﻞ ﻭﺍ ِﺣﺪ ،ﹶﻓ ﺃﺳﻠﻤﺖ ،ﻓﻤﺮﱏ ﲟﺎ ﺷﺌﺖ ،ﻓﻘﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺇﻧﻤﺎ ﹶﺃﻧ ﺏ ﺧ ﺪﻋﺔ( ،ﻓﺬﻫﺐ ﻣِﻦ ﻓﻮﺭﻩ ﺫﻟﻚ ﺇﱃ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ،ﻭﻛﺎﻥ ﻋﺸﲑﹰﺍ ﳍﻢ ﳊ ﺮ ﺖ ﻓﹶﺈ ﱠﻥ ﺍ ﹶ ﺍ ﺳﺘ ﹶﻄ ﻌ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﺪﺧﻞ ﻋﻠﻴﻬﻢ ،ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺑﺈﺳﻼﻣﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺑﲎ ﻗﹸﺮﻳﻈﺔ؛ ﺇﻧﻜﻢ ﻗﺪ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٦٥/٤ﻭ ٢٨٩ﻭ (٣٧٧/٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٥٩٧ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٦٨٢
١٧٢ ﺣﺎﺭﺑﺘﻢ ﳏﻤﺪﺍﹰ ،ﻭﺇﻥ ﻗﺮﻳﺸﹰﺎ ﺇﻥ ﺃﺻﺎﺑﻮﺍ ﻓﹸﺮﺻﺔ ﺍﻧﺘﻬﺰﻭﻫﺎ ،ﻭﺇﻻ ﺍﻧﺸ ﻤﺮﻭﺍ ﺇﱃ ﺑﻼﺩﻫﻢ ﺭﺍﺟﻌﲔ ،ﻭﺗﺮﻛﹸﻮﻛﹸﻢ ﻭﳏﻤﺪﺍﹰ ،ﻓﺎﻧﺘﻘﻢ ﻣﻨﻜﻢ .ﻗﺎﻟﻮﺍ :ﻓﻤﺎ ﺍﻟﻌﻤ ﹸﻞ ﻳﺎ ﻧﻌﻴﻢ؟ ﻗﺎﻝ :ﻻ ﺗﻘﺎِﺗﻠﹸﻮﺍ ﺕ ﺑﺎﻟﺮﺃﻯ ،ﰒ ﻣﻀﻰ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﱃ ﹸﻗﺮﻳﺶ، ﻣﻌﻬﻢ ﺣﱴ ﻳﻌﻄﻮﻛﻢ ﺭﻫﺎﺋِﻦ ،ﻗﺎﻟﻮﺍ :ﻟﻘﺪ ﺃﺷﺮ ﻓﻘﺎﻝ ﳍﻢ :ﺗﻌﻠﻤﻮﻥ ﻭﺩﻯ ﻟﻜﻢ ،ﻭﻧﺼﺤﻰ ﻟﻜﻢ ،ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ :ﺇﻥ ﻳﻬﻮ ﺩ ﻗﺪ ﻧ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺾ ﻋﻬﺪ ﳏﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺇﻢ ﻗﺪ ﺭﺍﺳﻠﹸﻮﻩ ﺃﻢ ﻳﺄﺧﺬﻭﻥ ﻣﻨﻜﻢ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻧﻘ ِ ﺭﻫﺎِﺋ ﻦ ﻳﺪﻓﻌﻮﻧﻬﺎ ﺇﻟﻴﻪ ،ﹶﰒ ﻳﻤﺎِﻟﺌﹸﻮﻧﻪ ﻋﻠﻴﻜﻢ ،ﻓﺈﻥ ﺳﺄﻟﻮﻛﻢ ﺭﻫﺎِﺋﻦ ،ﻓﻼ ﺗﻌﻄﻮﻫﻢ ،ﰒ ﺫﻫﺐ ﺇﱃ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻓﻘﺎﻝ ﳍﻢ ِﻣﹾﺜ ﹶﻞ ﺫِﻟﻚ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻟﻴﻠ ﹸﺔ ﺍﻟﺴﺒﺖ ﻣﻦ ﺷﻮﺍﻝ ،ﺑﻌﺜﻮﺍ ﺇﱃ ﺍﻟﻴﻬﻮﺩ :ﺇﻧﺎ ﳋﻒ ،ﻓﺎﻀﻮﺍ ﺑﻨﺎ ﺣﱴ ﻧﻨﺎ ِﺟ ﺰ ﳏﻤﺪﺍﹰ ،ﻓﺄﺭﺳﻞ ﻉ ﻭﺍ ﹸ ﻟﺴﻨﺎ ﺑﺄﺭﺽ ﻣﻘﺎﻡ ،ﻭﻗﺪ ﻫﻠﻚ ﺍﻟﻜﹸﺮﺍ ﺇﻟﻴﻬﻢ ﺍﻟﻴﻬﻮﺩ :ﺇﻥ ﺍﻟﻴﻮ ﻡ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ،ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﻣﺎ ﺃﺻﺎﺏ ﻣ ﻦ ﻗﺒﻠﻨﺎ ﺃﺣﺪﺛﹸﻮﺍ ﻓﻴﻪ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻧﺎ ﻻ ﻧﻘﺎِﺗﻞﹸ ﻣﻌﻜﻢ ﺣﱴ ﺗﺒﻌﺜﻮﺍ ﺇﻟﻴﻨﺎ ﺭﻫﺎِﺋﻦ ،ﻓﻠﻤﺎ ﺟﺎﺀﻢ ﺭ ﺳﹸﻠﻬﻢ ﺑﺬﻟﻚ ،ﻗﺎﻟﺖ ﷲ ﻻ ﻧﺮ ِﺳﻞﹸ ﺇﻟﻴﻜﻢ ﺃﺣﺪﺍﹰ ،ﻓﺎﺧﺮﺟﻮﺍ ﻗﹸﺮﻳﺶ :ﺻﺪﹶﻗﻜﹸﻢ ﻭﺍ ِ ﷲ ﻧﻌﻴﻢ ،ﻓﺒﻌﺜﻮﺍ ﺇﱃ ﻳﻬﻮﺩ :ﺇﻧﺎ ﻭﺍ ِ ﻣﻌﻨﺎ ﺣﱴ ﻧﻨﺎ ِﺟ ﺰ ﳏﻤﺪﺍﹰ ،ﻓﻘﺎﻟﺖ ﻗﹸﺮﻳﻈﺔ:ﺻﺪﻗﻜﻢ ﻭﺍﷲ ﻧﻌﻴﻢ ،ﻓﺘﺨﺎﺫ ﹶﻝ ﺍﻟﻔﺮﻳﻘﺎﻥِ ،ﻭﺃﺭﺳ ﹶﻞ ﺽ ﺧِﻴﺎﻣﻬﻢ ،ﻭﻻ ﺗ ﺪﻉ ﳍﻢ ﻗِﺪﺭﹰﺍ ﺇﻻ ﺖ ﺗﻘ ﻮ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺟﻨﺪﹰﺍ ﻣﻦ ﺍﻟﺮﻳﺢ ،ﻓﺠﻌﻠ ﹶﻛﻔﹶﺄﺗﻬﺎ ،ﻭﻻ ﹸﻃﻨﺒﺎﹰ ،ﺇﻻ ﹶﻗﹶﻠ ﻌﺘﻪ ،ﻭﻻ ﻳ ِﻘ ﺮ ﳍﻢ ﻗﺮﺍﺭ ،ﻭﺟﻨ ﺪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﻳﺰﻟﺰﻟﻮﻢ، ﻭﻳﻠﻘﻮﻥ ﰲ ﻗﻠﻮﻢ ﺍﻟ ﺮ ﻋ ﺐ ﻭﺍﳋﻮﻑ ،ﻭﺃﺭﺳﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﺬﻳﻔ ﹶﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻳﺄﺗﻴﻪ ﲞﱪﻫﻢ ،ﻓﻮﺟﺪﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ،ﻭﻗﺪ ﻴﺆﻭﺍ ﻟﻠﺮﺣﻴﻞ ،ﻓﺮﺟﻊ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻓﺄﺧﱪﻩ ﺑﺮﺣﻴﻞ ﺍﻟﻘﻮﻡ ،ﻓﺄﺻﺒﺢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻗﺪ ﺭ ﺩ ﺍﻟﻠﱠﻪ ﻋﺪﻭ ﻩ ﺑﻐﻴﻈﻪ ،ﱂ ﻳﻨﺎﻟﹸﻮﺍ ﺧﲑﺍﹰ، ﺏ ﻭﺣﺪﻩ، ﻭﻛﻔﺎ ﻩ ﺍﻟﻠﱠﻪ ﻗِﺘﺎﳍﻢ ،ﻓﺼﺪﻕ ﻭﻋﺪﻩ ،ﻭﺃﻋ ﺰ ﺟﻨﺪﻩ ،ﻭﻧﺼﺮ ﻋﺒﺪﻩ ،ﻭﻫﺰﻡ ﺍﻷﺣﺰﺍ ﺴﻞﹸ ﰲ ﺑﻴﺖ ﹸﺃﻡ ﻓﺪﺧﻞ ﺍﳌﺪﻳﻨ ﹶﺔ ﻭﻭﺿ ﻊ ﺍﻟﺴﻼﺡ ،ﻓﺠﺎﺀﻩ ﺟﱪﻳ ﹸﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﻮ ﻳﻐﺘ ِ ﺾ ﺇﻟﹶﻰ ﹶﻏ ﺰ ﻭ ِﺓ ﺤﺘﻬﺎ ،ﺍﻧ ﻬ ﻀ ﻊ ﺑ ﻌﺪ ﹶﺃ ﺳِﻠ ﺿ ﻌﺘﻢ ﺍﻟﺴﻼﺡ؟ ﺇ ﱠﻥ ﺍﳌﹶﻼِﺋ ﹶﻜ ﹶﺔ ﹶﻟ ﻢ ﺗ ﺳﻠﻤﺔ ،ﻓﻘﺎﻝ :ﹶﺃ ﻭ ﻼ ﻫﺆﻻﺀِ ،ﻳ ﻌﻨِﻰ ﺑﲎ ﹸﻗ ﺮﻳ ﹶﻈﺔﹶ ،ﻓﹶﻨﺎﺩﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﻦ ﻛﹶﺎ ﹶﻥ ﺳﺎ ِﻣ ﻌﹰﺎ ﻣﻄِﻴﻌﺎﹰ ،ﹶﻓ ﹶ ﻳﺼــﱢﻠﻴ ﻦ ﺍﻟ ﻌﺼــ ﺮ ﺇﻻ ﰲ ﺑﲎ ﻗﹸ ﺮﻳﻈﹶـــﺔ() ،(١ﻓﺨﺮﺝ ﺍﳌﺴﻠﻤﻮﻥ ﺳِﺮﺍﻋﺎﹰ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﻭﺃﻣﺮ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ،ﻭﺍﺳﺘﺸﻬﺪ ﻳﻮ ﻡ ﺍﳋﻨﺪﻕ ﻭﻳﻮ ﻡ ﻗﺮﻳﻈﺔ ﹸﳓ ﻮ ﻋﺸﺮ ٍﺓ ﻣِﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣١٣/٧ﰲ ﺍﳌﻐﺎﺯﻱ .ﺑﺎﺏ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ،ﻭﻣﺴﻠﻢ ).(١٧٧٠
١٧٣ )(١
ﺍﳌﺴﻠﻤﲔ.
ﻓﺼﻞ ﻓﻲ ﻗﺘﻞ أﺑﻰ راﻓﻊ
ﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﱂ ﻳﻘﺘ ﹾﻞ ﻣﻊ ﺐ ﺍﻷﺣﺰﺍ ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺃﻥ ﺃﺑﺎ ﺭﺍﻓﻊ ﻛﺎﻥ ِﻣ ﻤ ﻦ ﹶﺃﻟﱠ ﺝ ﰲ ﻗﺘﻠﻪ ﻣﺴﺎﻭﺍ ﹰﺓ ﻟﻸﻭﺱ ﺖ ﺍﳋﺰﺭ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ﻛﻤﺎ ﻗﹸِﺘ ﹶﻞ ﺻﺎﺣﺒﻪ ﺣﻴﻰ ﺑﻦ ﺃﺧﻄﺐ ،ﻭﺭﻏﺒ ِ ﺐ ﺑ ِﻦ ﺍﻷﺷﺮﻑ ،ﻭﻛﺎﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺟﻌﻞ ﻫﺬﻳﻦ ﺍﳊﻴﻴ ِﻦ ﻳﺘﺼﺎﻭﻻﻥ ﰲ ﻗﺘﻞ ﻛﻌ ِ ﲔ ﻳﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳋﲑﺍﺕِ ،ﻓﺎﺳﺘﺄﺫﻧﻮﻩ ﰲ ﻗﺘﻠﻪ ،ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﳍﻢ ،ﻓﺎﻧﺘﺪﺏ ﻟﻪ ﺭِﺟﺎ ﹲﻝ ﺑ ﹸﻛﻠﱡﻬﻢ ﻣِﻦ ﺑﲎ ﺳﻠﻤﺔ ،ﻭﻫﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﻴﻚٍ ،ﻭﻫﻮ ﺃﻣ ﲑ ﺍﻟﻘﻮﻡ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺃﹸﻧﻴﺲ، ﻭﺃﺑﻮ ﻗﺘﺎﺩﺓ ،ﺍﳊﺎﺭﺙ ﺑﻦ ِﺭﺑﻌﻰ ،ﻭﻣﺴﻌﻮﺩ ﺑﻦ ﺳﻨﺎﻥ ،ﻭ ﺧﺰﺍﻋﻰ ﺑﻦ ﺃﺳﻮﺩ ،ﻓﺴﺎﺭﻭﺍ ﺣﱴ ﺃﺗﻮﻩ ﰲ ﺧﻴﱪ ﰲ ﺩﺍﺭ ﻟﻪ ،ﻓﱰﻟﹸﻮﺍ ﻋﻠﻴﻪ ﻟﻴﻼﹰ ،ﻓﻘﺘﻠﹸﻮﻩ ،ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭ ﹸﻛﻠﱡ ﻬ ﻢ ﺍﺩﻋﻰ ﻒ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﹸﻧﻴﺲ) :ﻫﺬﹶﺍ ﻗﺘﻠﻪ ،ﻓﻘﺎﻝ) :ﹶﺃﺭﻭﱏ ﹶﺃ ﺳﻴﺎﹶﻓﻜﹸﻢ( ،ﻓﻠﻤﺎ ﹶﺃ ﺭ ﻭﻩ ﺇﻳﺎﻫﺎ ،ﻗﺎﻝ ﻟِﺴﻴ ِ ﺍﱠﻟﺬِﻯ ﹶﻗﺘﹶﻠﻪ ﺃﺭﻯ ﻓﻴ ِﻪ ﺃﹶﺛ ﺮ ﺍﻟ ﱠﻄﻌﺎﻡ().(٢ ﻓﺼﻞ ﺤﻴَﺎن ﻓﻲ ﺧﺮوﺟﻪ ج إﻟﻰ ﺑﻨﻰ ِﻟ ْ
ﺤﻴﺎﻥ ﺑ ﻌ ﺪ ﻗﹸ ﺮﻳ ﹶﻈ ﹶﺔ ﺑﺴﺘﺔ ﺃﺷﻬ ِﺮ ﻟِﻴﻐﺰﻭﻫﻢ ،ﻓﺨﺮﺝ ﰒ ﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺑﲎ ِﻟ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﺎﺋﱴ ﺭﺟﻞ ،ﻭﺃﻇﻬﺮ ﺃﻧﻪ ﻳﺮﻳﺪ ﺍﻟﺸﺎﻡ ،ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡٍ ،ﰒ ﺃﺳﺮ ﻉ ﺍﻟﺴﲑ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﺑﻄﻦ ﹸﻏﺮﺍﻥﹶ (٣)،ﻭﺍ ٍﺩ ﻣﻦ ﺃﻭﺩﻳﺔ ﺑﻼﺩﻫﻢ ،ﻭﻫ ﻮ ﺑﲔ ﺖ ﺑﻨﻮ ﺏ ﺃﺻﺤﺎﺑﻪ ،ﻓﺘﺮﺣﻢ ﻋﻠﻴﻬﻢ ﻭﺩﻋﺎ ﳍﻢ ،ﻭ ﺳ ِﻤ ﻌ ﺃﻣﺞ ﻭ ﻋﺴﻔﺎﻥ ﺣﻴﺚ ﻛﺎﻥ ﻣﺼﺎ ﺱ ﺍﳉﺒﺎﻝ ،ﻓﻠﻢ ﻳﻘﺪﺭ ﻣِﻨﻬﻢ ﻋﻠﻰ ﺃﺣﺪ ،ﻓﺄﻗﺎﻡ ﻳﻮﻣﲔ ﺑﺄﺭﺿﻬﻢ، ﺤﻴﺎﻥ ،ﻓﻬﺮﺑﻮﺍ ﰲ ﺭﺅﻭ ِ ِﻟ ﻭﺑﻌﺚ ﺍﻟﺴﺮﺍﻳﺎ ،ﻓﻠﻢ ﻳ ﹾﻘ ِﺪﺭﻭﺍ ﻋﻠﻴﻬﻢ ،ﻓﺴﺎﺭ ﺇﱃ ﻋﺴﻔﺎﻥ ،ﻓﺒﻌﺚ ﻋﺸﺮﺓ ﻓﻮﺍﺭﺱ ﺇﱃ ﻛﹸﺮﺍﻉ ) (١ﺍﻧﻈﺮ ﺧﱪ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ﰲ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٣٣ ،٢١٤/٢ﻭﺍﺑﻦ ﺳﻌﺪ ) (٦٥/٢ﻭﺍﻟﻄﱪﻱ ) (٤٣/٣ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) ،(٥٤/٢ﻭﺍﺑﻦ ﻛﺜﲑ ).(٢٢٢ ،١٧٨/٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٧٥ ،٢٧٣/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺣﺪﺛﲏ ﺍﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٥ ،٢٦٤ ،٢٦٣/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٣ﺑﻀﻢ ﺍﻟﻐﲔ ﻭﺍﻟﺘﺨﻔﻴﻒ :ﺍﺳﻢ ﻭﺍﺩﻱ ﺍﻷﺯﺭﻕ ﺧﻠﻒ ﺃﻣﺞ.
١٧٤ ﺍﻟ ﻐﻤِﻴﻢ ﻟِﺘﺴﻤ ﻊ ﺑﻪ ﻗﹸﺮﻳﺶ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻧﺖ ﻏﻴﺒﺘﻪ ﻋﻨﻬﺎ ﺃﺭﺑ ﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ.
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ﻓﺼﻞ ﻓﻲ ﺳـﺮﻳﺔ َﻧﺠْﺪ
ﻼ ِﻗﺒ ﹶﻞ ﳒﺪ ،ﻓﺠﺎﺀﺕ ﺑﹸﺜﻤﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺃﹸﺛﺎﻝ ﺍﳊﻨﻴﻔﻰ ﺳﻴﺪ ﺑﲎ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴ ﹰ ﰒ ﺑﻌ ﹶ ﺣﻨﻴﻔﺔ ،ﻓﺮﺑﻄﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺳﺎﺭﻳ ٍﺔ ﻣﻦ ﺳﻮﺍﺭﻯ ﺍﳌﺴﺠﺪ ،ﻭ ﻣ ﺮ ﺑﻪ ،ﻓﻘﺎﻝ) :ﻣﺎ ِﻋﻨ ﺪ ﻙ ﺤ ﻤﺪ؛ ﺇ ﹾﻥ ﺗ ﹾﻘﺘ ﹾﻞ ﺗ ﹾﻘﺘ ﹾﻞ ﺫﹶﺍ ﺩﻡٍ ،ﻭﺇﻥ ﺗﻨ ِﻌ ﻢ ﺗﻨ ِﻌ ﻢ ﻋﻠﹶﻰ ﺷﺎ ِﻛﺮٍ ،ﻭﺇ ﹾﻥ ﻳﺎ ﹸﺛﻤﺎ ﻣ ﹸﺔ(؟ ﻓﻘﺎﻝ :ﻳﺎ ﻣ ﻂ ﻣﻨﻪ ﻣﺎ ﺷﺌﺖ ،ﻓﺘﺮﻛﻪ ،ﰒ ﻣ ﺮ ﺑﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻓﻘﺎﻝ ﻟﻪ ِﻣﹾﺜ ﹶﻞ ﺴ ﹾﻞ ﺗﻌ ﹶ ﺖ ﺗﺮِﻳ ﺪ ﺍﳌﺎﻝ ،ﹶﻓ ﻛﹸﻨ ﺫﻟﻚ ،ﻓﺮ ﺩ ﻋﻠﻴﻪ ﻛﻤﺎ ﺭ ﺩ ﻋﻠﻴﻪ ﺃﻭﻻﹰ ،ﰒ ﻣ ﺮ ﻣﺮ ﹰﺓ ﺛﺎﻟﺜﺔ ،ﻓﻘﺎﻝ) :ﺃ ﹾﻃِﻠﻘﹸﻮﺍ ﹸﺛﻤﺎﻣﺔ( ،ﻓﺄﻃﻠﻘﹸﻮﻩ، ﷲ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺐ ﻣﻦ ﺍﳌﺴﺠﺪ ،ﻓﺎﻏﺘﺴﻞ ،ﰒ ﺟﺎﺀﻩ ،ﻓﺄﺳﻠﻢ ﻭﻗﺎﻝ :ﻭﺍ ِ ﻓﺬﻫﺐ ﺇﱃ ﳔ ٍﻞ ﻗﺮﻳ ٍ ﷲ ﺐ ﺍﻟﻮﺟﻮﻩ ﺇﱃﱠ ،ﻭﺍ ِ ﻚ ﺃﺣ ﱃ ﻣﻦ ﻭﺟﻬﻚ ،ﻓﻘﺪ ﺃﺻﺒ ﺢ ﻭﺟﻬ ﺾﺇﱠ ﻭﺟﻪ ﺍﻷﺭﺽ ﻭﺟ ﻪ ﺃﺑﻐ ﺐ ﺍﻷﺩﻳﺎ ِﻥ ﺾ ﻋﻠ ﻰ ﻣِﻦ ﺩﻳﻨﻚ ،ﻓﻘﺪ ﺃﺻﺒﺢ ﺩﻳﻨﻚ ﺃﺣ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺩِﻳ ﻦ ﺃﺑ ﻐ ﺇﱃﱠ ،ﻭﺇ ﱠﻥ ﺧﻴﻠﻚ ﺃﺧﺬﺗﲎ ،ﻭﺃﻧﺎ ﺃﹸﺭﻳ ﺪ ﺍﻟﻌﻤﺮﺓ ،ﻓﺒﺸﺮﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻌﺘﻤﺮ، ﺖ ﻣﻊ ﳏﻤﺪ ﺻﺒ ﻮ ﻓﻠﻤﺎ ﻗﺪﻡ ﻋﻠﻰ ﻗﺮﻳﺶٍ ،ﻗﺎﻟﻮﺍ : ﺕ ﻳﺎ ﹸﺛﻤﺎﻣﺔﹸ؟ ﻗﺎﻝ :ﻻ ﻭﺍﷲِ ،ﻭﻟﻜﲎ ﺃﺳﻠﻤ )(٢ ﷲ ﻻ ﻳﺄﺗﻴﻜﻢ ﻣﻦ ﺍﻟﻴﻤﺎ ﻣ ِﺔ ﺣﺒ ﹸﺔ ﺣِﻨ ﹶﻄ ٍﺔ ﺣﺘﻰ ﻳﺄ ﹶﺫ ﹶﻥ ﻓﻴﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج، ج ،ﻭﻻ ﻭﺍ ِ ﺕ ﻒ ﻣﻜﺔ ،ﻓﺎﻧﺼﺮﻑ ﺇﱃ ﺑﻼﺩﻩ ،ﻭﻣﻨﻊ ﺍﳊﻤ ﹶﻞ ﺇﱃ ﻣﻜﺔ ﺣﱴ ﺟ ِﻬ ﺪ ﻭﻛﺎﻧﺖ ﺍﻟﻴﻤﺎﻣ ﹸﺔ ﺭﻳ ﻗﺮﻳﺶ ،ﻓﻜﺘﺒﻮﺍ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻳﺴﺄﻟﹸﻮﻧﻪ ﺑﺄﺭﺣﺎﻣﻬﻢ ﺃﻥ ﻳﻜﺘﺐ ﺇﱃ ﺛﹸﻤﺎﻣ ﹶﺔ ﻳﺨﻠﱢﻰ ﺇﻟﻴﻬﻢ ﲪ ﹶﻞ ﺍﻟﻄﻌﺎﻡ ،ﻓﻔﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج. ﻓﺼﻞ ﻓﻲ ﻏﺰوة اﻟﻐﺎﺑﺔ
ﺡ ﺍﻟﻨﱮ ج ﻯ ﰲ ﺑﲎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ ﻋﻠﻰ ِﻟﻘﹶﺎ ِ ﺼ ٍﻦ ﺍﻟ ﹶﻔﺰﺍ ِﺭ ﰒ ﺃﹶﻏﺎﺭ ﻋﻴﻴﻨﺔﹸ ﺑ ﻦ ِﺣ ﺍﻟﱴ ﺑﺎﻟﻐﺎﺑﺔ (٣)،ﻓﺎﺳﺘﺎﻗﻬﺎ ،ﻭﻗﺘﻞ ﺭﺍ ِﻋﻴﻬﺎ ﻭﻫﻮ ﺭﺟ ﹲﻞ ﻣﻦ ﻋﺴﻔﺎﻥ ،ﻭﺍﺣﺘﻤﻠﻮﺍ ﺍﻣﺮﺃﺗﻪ ،ﻗﺎﻝ ) (١ﺍﻧﻈﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٢٨١ ،٢٧٩/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ) (١٥٣ ،١٤٦/٢ﻭﺍﺑﻦ ﺳﻌﺪ )،٧٨/٢ (٨٠ﻭﺍﻟﻄﱪﻱ ) (٥٩/٣ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) (٨٣/٢ﻭﺍﺑﻦ ﻛﺜﲑ ).(١٥٦/٣ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٩ ،٦٨/٨ﰲ ﺍﳌﻐﺎﺯﻱ :ﺑﺎﺏ ﻭﻓﺪ ﺑﲏ ﺣﻨﻴﻔﺔ ﻭﺣﺪﻳﺚ ﲦﺎﻣﺔ ﺑﻦ ﺃﺛﺎﻝ. ) (٣ﻣﻮﺿﻊ ﻗﺮﺏ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺸﺎﻡ ،ﻓﻴﻪ ﺃﻣﻮﺍﻝ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ.
١٧٥ ﺐ ﺟﺪﺍﹰ ،ﻓﺠﺎﺀ ﺍﻟﺼﺮﻳﺦ ،ﻭﻧﻮﺩﻯ :ﻳﺎ ﻋﺒ ﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧﻠﻒ :ﻭﻫﻮ ﺍﺑﻦ ﺃﰉ ﺫﺭ ،ﻭﻫﻮ ﹶﻏﺮِﻳ ﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻘﻨﻌﹰﺎ ﰲ ﺍﳊﺪﻳﺪ، ﺧﻴ ﹶﻞ ﺍﻟﻠﱠﻪ ﺍ ﺭ ﹶﻛﱮ ،ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﻧﻮﺩﻯ ﺎ ،ﻭ ﺭ ِﻛ ﻓﻜﺎﻥ ﺃﻭﻝ ﻣ ﻦ ﻗﺪﻡ ﺇﻟﻴﻪ ﺍﳌﻘﺪﺍ ﺩ ﺑﻦ ﻋﻤﺮﻭ ﰲ ﺍﻟﺪﺭﻉ ﻭﺍ ِﳌ ﻐ ﹶﻔﺮِ ،ﹶﻓ ﻌ ﹶﻘ ﺪ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻒ ﺭﺳﻮ ﹸﻝ ﺾ ﺣﺘﻰ ﺗﻠﺤﻘﻚ ﺍﳋﻴﻮﻝﹸ ،ﺇﻧﺎ ﻋﻠﹶﻰ ﹶﺃﹶﺛ ِﺮ ﻙ( ،ﻭﺍﺳﺘﺨﻠ ﺍﻟﻠﱢﻮﺍ َﺀ ﰲ ﺭﳏﻪ ،ﻭﻗﺎﻝ) :ﺍ ﻣ ِ ﺍﻟﻠﱠﻪ ج ﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ ،ﻭﺃﺩﺭ ﻙ ﺳﻠﻤ ﹸﺔ ﺑ ﻦ ﺍﻷﻛﻮﻉ ﺍﻟﻘﻮﻡ ،ﻭﻫﻮ ﻋﻠﻰ ﺭِﺟﻠﻴﻪ ،ﻓﺠﻌ ﹶﻞ ﻳﺮﻣﻴﻬﻢ ﺑﺎﻟﻨﺒ ِﻞ ﻭﻳﻘﹸﻮﻝ: )(١ ﺧ ﹾﺬﻫﺎ ﻭﺃﻧﺎ ﺍﺑ ﻦ ﺍ َﻷ ﹾﻛﻮﻉ ﻭﺍﹾﻟﻴ ﻮ ﻡ ﻳ ﻮﻡ ﺍﻟ ﺮﺿﻊ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﺫﻯ ﹶﻗ ﺮ ٍﺩ ﻭﻗﺪ ﺍﺳﺘﻨﻘ ﹶﺬ ﻣِﻨﻬﻢ ﲨﻴ ﻊ ﺍﻟﱢﻠﻘﹶﺎﺡ ﻭﺛﻼﺛﲔ ﺑﺮﺩﺓ ،ﻗﺎﻝ ﺳﻠﻤﺔ: ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﺍﻟﻘﻮ ﻡ ﻋِﻄﺎﺵ ،ﻓﻠﻮ ﺑﻌﺜﺘﲎ ﺤ ﹶﻘﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ج ﻭﺍﳋﻴ ﹸﻞ ﻋِﺸﺎﺀً ،ﻓﻘﻠ ﹶﻓﹶﻠ ِ ﺕ ﺑﺄﹶﻋﻨﺎﻕ ﺍﻟﻘﻮﻡ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺴﺮﺡ ،ﻭﺃﺧﺬ ﺕ ﻣﺎ ﰲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻟ ﰲ ﻣﺎﺋﺔ ﺭﺟﻞ ﺍﺳﺘﻨﻘﺬ )(٢ ﺖ ﻓﹶﺄ ﺳ ِ ﺍﻟﻠﱠﻪ ج ) :ﻣﹶﻠ ﹾﻜ ﺠ ﺢ( ﰒ ﻗﺎ ﹶﻝ) :ﺇﻧﻬﻢ ﺍﻵ ﹶﻥ ﹶﻟﻴ ﹾﻘ ﺮ ﻭ ﹶﻥ ﰲ ﹶﻏ ﹶﻄﻔﹶﺎﻥ(. ﻭﺫﻫﺐ ﺍﻟﺼﺮﻳ ﺦ ﺑﺎﳌﺪﻳﻨﺔ ﺇﱃ ﺑﲎ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ،ﻓﺠﺎﺀﺕ ﺍﻷﻣﺪﺍ ﺩ ﻭﱂ ﺗﺰ ِﻝ ﺍﳋﻴ ﹸﻞ ﺗﺄﺗﻰ ،ﻭﺍﻟﺮﺟﺎ ﹸﻝ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻬﻢ ﻭﻋﻠﻰ ﺍﻹﺑﻞ ،ﺣﱴ ﺍﻧﺘ ﻬﻮﺍ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ِﺑﺬِﻯ ﹶﻗ ﺮ ٍﺩ. ﺖ ﺍﻟﻘﻮ ﻡ ﲟﺎ ﺑﻘﻰ ،ﻭﻫﻮ ﺸ ﺮ ﻟِﻘﺎﺡ ،ﻭﺃﹸﻓِﻠ ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧﻠﻒ :ﻓﺎﺳﺘﻨﻘﺬﻭﺍ ﻋ ﻋﺸﺮ. ﺡ ﹸﻛﻠﱠﻬﺎ، ﻗﻠﺖ :ﻭﻫﺬﺍ ﻏﻠﻂ ﺑﻴﻦ ،ﻭﺍﻟﺬﻯ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( :ﺃﻢ ﺍﺳﺘﻨﻘﺬﻭﺍ ﺍﻟﱢﻠﻘﹶﺎ ﻭﻟﻔﻆ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻋﻦ ﺳﻠﻤﺔ) :ﺣﱴ ﻣﺎ ﺧﻠﻖ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺷﻰ ٍﺀ ﻣِﻦ ﻟِﻘﺎﺡ ﺭﺳﻮ ِﻝ ﺖ ﻣٍﻨﻬـﻢ ﺛﻼِﺛ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﺧﻠﱠﻔﺘﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻯ ،ﻭﺍﺳﺘﻠﺒ ﲔ ﺑﺮﺩ ﹰﺓ().(٣ ﻓﺼﻞ ) (١ﻳﻌﲏ ﻳﻮﻡ ﻫﻼﻙ ﺍﻟﻠﺌﺎﻡ ﻣﻦ ﻗﻮﳍﻢ :ﻟﺌﻴﻢ ﺭﺍﺿﻊ ،ﺃﻱ ﺭﺿﻊ ﺍﻟﻠﺆﻡ ﰲ ﺑﻄﻦ ﺃﻣﻪ ،ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺃﻥ ﺭﺟﻼ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﺒﺨﻞ ﻓﻜﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺣﻠﺐ ﻧﺎﻗﺘﻪ ﺍﺭﺗﻀﻊ ﻣﻦ ﺛﺪﻳﻬﺎ ﻟﺌﻼ ﳛﻠﺒﻬﺎ ﻓﻴﺴﻤﻊ ﺟﲑﺍﻧﻪ ﺃﻭ ﻣﻦ ﳝﺮ ﺑﻪ ﺻﻮﺕ ﺍﳊﻠﺐ ،ﻓﻴﻄﻠﺒﻮﻥ ﻣﻨﻪ ،ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ :ﻫﺬﺍ ﻳﻮﻡ ﺷﺪﻳﺪ ﻋﻠﻴﻜﻢ ﺗﻔﺎﺭﻕ ﻓﻴﻪ ﺍﳌﺮﺿﻌﺔ ﻣﻦ ﺃﺭﺿﻌﺘﻪ ،ﻓﻼ ﳚﺪ ﻣﻦ ﻳﺮﺿﻌﻪ. ) (٢ﻤﺰﺓ ﻗﻄﻊ ﻭﺟﻴﻢ ﻣﻜﺴﻮﺭﺓ :ﺃﻱ :ﻓﺎﺭﻗﲏ ﻭﺃﺣﻦ ،ﻭﺍﻟﺴﺠﺎﺣﺔ :ﺍﻟﺴﻬﻮﻟﺔ ،ﺃﻱ :ﻻ ﺗﺄﺧﺬ ﺑﺎﻟﺸﺪﺓ ﺑﻞ ﺃﺭﻓﻖ ،ﻭﺃﺣﺴﻦ ﺍﻟﻌﻔﻮ ،ﻓﻘﺪ ﲢﻘﻘﺖ ﺍﻟﻨﻜﺎﻳﺔ ﰲ ﺍﻟﻌﺪﻭ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٥ ،٣٥٣/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
١٧٦ ﻓﻲ آﻮن هﺬﻩ اﻟﻐﺰوة آﺎﻧﺖ ﺑﻌﺪ اﻟﺤﺪﻳﺒﻴﺔ ووهﻢ َﻣﻦ ﻗﺎل إﻧﻬﺎ آﺎﻧﺖ ﻗﺒﻠﻬﺎ
ﺴﲑِ، ﻭﻫﺬﻩ ﺍﻟﻐﺰﻭ ﹸﺓ ﻛﺎﻧﺖ ﺑﻌ ﺪ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭﻗﺪ ﻭ ِﻫ ﻢ ﻓﻴﻬﺎ ﲨﺎﻋ ﹲﺔ ﻣِﻦ ﺃﻫ ِﻞ ﺍﳌﻐﺎﺯﻯ ﻭﺍﻟ ﻓﺬﻛﹸﺮﻭﺍ ﺃﺎ ﻛﺎﻧﺖ ﹶﻗﺒ ﹶﻞ ﺍﳊﹸ ﺪﻳِﺒﻴﺔ ،ﻭﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻰ ﺻِﺤ ِﺔ ﻣﺎ ﻗﹸﻠﻨﺎﻩ :ﻣﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ، ﻭﺍﳊﺴﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺑﻦ ﺃﰉ ﺷﻴﺒﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻫﺎﺷ ﻢ ﺑ ﻦ ﺍﻟﻘﺎﺳﻢ ،ﻗﺎﻝ: ﺣﺪﺛﻨﺎ ﻋِﻜﺮﻣﺔ ﺑ ﻦ ﻋﻤﺎﺭ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﺇﻳﺎﺱ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ :ﹶﻗ ِﺪ ﻣﺖ ﺍﳌﺪﻳﻨ ﹶﺔ ﺯ ﻣ ﻦ ﺍﳊﹸﺪﻳﺒﻴ ِﺔ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻗﺎﻝ ) :ﺧ ﺮ ﺟﺖ ﺃﻧﺎ ﻭ ﺭﺑﺎﺡ ﺑﻔﺮﺱ ﻟﻄﻠﺤﺔ ﹸﺃﻧﺪﻳ ِﻪ ﻣﻊ ﺍﻹﺑﻞ، ﻓﻠﻤﺎ ﻛﺎﻥ ِﺑ ﻐﹶﻠﺲٍ ،ﺃﻏﺎ ﺭ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ﺑ ﻦ ﻋﻴﻴﻨﺔ ﻋﻠﻰ ﺇﺑﻞ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﹶﻓ ﹶﻘﺘ ﹶﻞ ﺭﺍ ِﻋﻴﻬﺎ(... ﻭﺳﺎ ﻕ ﺍﻟﻘﺼﺔ (١)،ﺭﻭﺍﻫﺎ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﺑﻄﻮﳍﺎ. ﻭﻭﻫﻢ ﻋﺒ ﺪ ﺍﳌﺆﻣﻦ ﺑﻦ ﺧﻠﹶﻒ ﰲ )ﺳﲑﺗﻪ( ﰲ ﺫﻟﻚ ﻭﳘﹰﺎ ﺑﻴﻨﺎﹰ ،ﻓﺬﻛﺮ ﻏﹶﺰﺍﺓ ﺑﲎ ﻟِﺤﻴﺎﻥ ﺑﻌﺪ ﻗﹸﺮﻳﻈﺔ ﺑﺴﺘﺔ ﺃﺷﻬﺮ ،ﰒ ﻗﺎﻝ :ﳌﺎ ﻗﹶﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ،ﱂ ﳝﻜﹸﺚ ﺇﻻ ﻟﻴﺎﱃ ﺣﱴ ﺃﻏﺎﺭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻴﻴﻨﺔ ...ﻭﺫﻛﺮ ﺍﻟﻘﺼﺔ .ﻭﺍﻟﺬﻯ ﺃﻏﺎﺭ ﻋﺒ ﺪ ﺍﻟﺮﲪﻦ ،ﻭﻗﻴﻞ :ﺃﺑﻮ ﻩ ﻋﻴﻴﻨﺔ ﺖ ﺍﳌﺪﻳﻨﺔ ﺯﻣﻦ ﺑﻦ ﺣﺼﻦ ﺑﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺑﺪﺭ ،ﻓﺄﻳﻦ ﻫﺬﺍ ﻣِﻦ ﻗﻮﻝ ﺳﻠﻤﺔ :ﻗﺪﻣ )(٢ ﺍﳊﹸﺪﻳﺒﻴﺔ؟. ﺖ ﻣﻦ ﺍﳍﺠﺮﺓ ﻗﺒﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻮﺍﻗﺪﻯ ﻋِﺪﺓ ﺳﺮﺍﻳﺎ ﰲ ﺳﻨﺔ ﺳ ٍ ﺖ ﻣِﻦ ﻗﺪﻭﻣﻪ ﻓﻘﺎﻝ :ﺑﻌﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺃﻭ ﻗﺎﻝ :ﺍﻵﺧﺮ ﺳﻨ ﹶﺔ ِﺳ ﻼ ﺇﱃ ﺍﻟ ﻐ ﻤﺮِ ،ﻭﻓﻴﻬﻢ ﺛﺎﺑﺖ ﺍﺑﻦ ﺃﻗﺮﻡ، ﺍﳌﺪﻳﻨﺔ ﻋﻜﱠﺎ ﺷ ﹶﺔ ﺑ ﻦ ِﻣﺤﺼﻦ ﺍﻷﺳﺪﻯ ﰲ ﺃﺭﺑﻌﲔ ﺭﺟ ﹰ ﻭﺳِﺒﺎﻉ ﺑﻦ ﻭﻫﺐ ،ﻓﺄ ﺟ ﺪ ﺍﻟﺴﲑ ،ﻭﻧ ِﺬ ﺭ ﺍﻟﻘﹶﻮ ﻡ ﻢ ،ﻓﻬﺮﺑﻮﺍ ،ﻓﱰﻝ ﻋﻠﻰ ﻣﻴﺎﻫﻬﻢ ،ﻭﺑﻌﺚ ﺍﻟﻄﻼِﺋ ﻊ ﻓﺄﺻﺎﺑﻮﺍ ﻣﻦ ﺩﱠﻟﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎﺷﻴﺘﻬﻢ ،ﻓﻮﺟﺪﻭﺍ ﻣﺎﺋﱴ ﺑﻌﲑ ،ﻓﺴﺎﻗﹸﻮﻫﺎ ﺇﱃ )(٣ ﺍﳌﺪﻳﻨﺔ. ﻭﺑﻌ ﹶ ﺚ ﺳﺮﻳﺔ ﺃﰉ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﺇﱃ ﺫﻯ ﺍﻟ ﹶﻘﺼﺔ (٤)،ﻓﺴﺎﺭﻭﺍ ﻟﻴﻠﺘﻬﻢ ﻣﺸﺎﺓﹰ، ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٥٤ ،٥٢/٤ﻭﻣﺴﻠﻢ ).(١٨٠٧ ) (٢ﺍﻧﻈﺮ ﺧﱪ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﰲ ﺍﺑﻦ ﻫﺸﺎﻡ ) .(٢٨٩ ،٢٨١/٢ﻭﺍﺑﻦ ﺳﻌﺪ ) (٨٤ ،٨٠/٢ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) (٨٤/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) ،(٢٩٦ ،٢٨٦/٣ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٥٣ ،١٤٨/٢ ) (٣ﺍﺑﻦ ﺳﻌﺪ ) (٨٤/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٥٤ ،١٥٣/٢ ) (٤ﻣﻮﺿﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺪﻳﻨﺔ ﻋﺸﺮﻭﻥ ﻣﻴﻼ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺑﺬﺓ ،ﻭﺍﻧﻈﺮ ﺍﺑﻦ ﺳﻌﺪ ) (٨٦/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٥٥ ،١٥٤/٢
١٧٧ ﻼ ﻭﺍﺣﺪﹰﺍ ﺼﺒﺢ ،ﻓﺄﻏﹶﺎﺭﻭﺍ ﻋﻠﻴﻬﻢ ،ﻓﺄﻋﺠﺰﻭﻫﻢ ﻫﺮﺑﹰﺎ ﰲ ﺍﳉﺒﺎﻝ ،ﻭﺃﺻﺎﺑﻮﺍ ﺭﺟ ﹰ ﻭﻭﺍﹶﻓ ﻮﻫﺎ ﻣﻊ ﺍﻟ ﻓﺄﺳﻠﻢ. ﻭﺑﻌﺚ ﳏﻤﺪ ﺑ ﻦ ﻣﺴﻠﻤﺔ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭ ِﻝ ﰲ ﻋﺸﺮﺓ ﻧﻔﺮ ﺳﺮﻳﺔ ،ﹶﻓ ﹶﻜ ﻤ ﻦ ﺍﻟ ﹶﻘ ﻮﻡ ﹶﻟﻬﻢ ﺣﱴ )(١ ﺖ ﳏﻤﺪ ﺟﺮﳛﹰﺎ. ﺏ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ،ﻭﺃﻓﻠ ﻧﺎﻣﻮﺍ ،ﻓﻤﺎ ﺷ ﻌﺮﻭﺍ ﺇﻻ ﺑﺎﻟﻘﻮﻡ ،ﹶﻓﻘﹸِﺘ ﹶﻞ ﺃﺻﺤﺎ ﳉﻤﻮﻡِ ،ﻓﺄﺻﺎﺏ ﻭﰱ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﻫﻰ ﺳﻨ ﹸﺔ ﺳﺖ ﻛﺎﻧﺖ ﺳﺮﻳ ﹸﺔ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺑﺎ ﹶ ﺍﻣﺮﺃﺓ ﻣِﻦ ﻣﺰﻳﻨﺔ ﻳﻘﺎﻝ ﳍﺎ :ﺣﻠﻴﻤﺔ ،ﻓﺪﻟﺘﻬﻢ ﻋﻠﻰ ﳏﻠﱠﺔ ﻣﻦ ﳏﺎ ﱢﻝ ﺑﲎ ﺳﻠﻴﻢ ،ﻓﺄﺻﺎﺑﻮﺍ ﻧ ﻌ ﻤﹰﺎ ﺝ ﺣﻠﻴﻤﺔ ،ﻓﻠﻤﺎ ﹶﻗ ﹶﻔ ﹶﻞ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﲟﺎ ﺃﺻﺎﺏ، ﻭﺷﺎ ًﺀ ﻭﺃﺳﺮﻯ ،ﻭﻛﺎﻥ ﰲ ﺍﻷﺳﺮﻯ ﺯﻭ )(٢ ﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻤﺰﻧﻴﺔ ﻧﻔﺴﻬﺎ ﻭﺯﻭﺟﻬﺎ. ﻭ ﻫ )(٣ ﻭﻓﻴﻬﺎ ﻳﻌﲎ :ﺳﻨﺔ ﺳﺖ ﻛﺎﻧﺖ ﺳﺮﻳ ﹸﺔ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺇﱃ ﺍﻟﻄﱠ ِﺮ ِ ﻑ ﰲ ﺟﻤﺎﺩﻯ ﺍﻷﻭﱃ ﺇﱃ ﺑﲎ ﺛﻌﻠﺒﺔ ﰲ ﲬﺴﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﻓﻬﺮﺑﺖ ﺍﻷﻋﺮﺍﺏ ،ﻭﺧﺎﻓﹸﻮﺍ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ج ﺳﺎ ﺭ ﺇﻟﻴﻬﻢ ،ﻓﺄﺻﺎﺏ ِﻣ ﻦ ﻧ ﻌ ِﻤﻬِﻢ ﻋِﺸﺮﻳ ﻦ ﺑﻌ ﲑﺍﹰ ،ﻭﻏﺎﺏ ﺃﺭﺑﻊ ﻟﻴﺎﻝ. ﺕ ﻭﻓﻴﻬﺎ ﻛﺎﻧﺖ ﺳﺮﻳ ﹸﺔ ﺯﻳ ِﺪ ﺑ ِﻦ ﺣﺎﺭﺛﺔ ﺇﱃ ﺍﻟﻌﻴﺺ) (٤ﰲ ﺟﻤﺎﺩﻯ ﺍﻷﻭﱃ ،ﻭﻓﻴﻬﺎ :ﺃﹸ ِﺧ ﹶﺬ ِ ﺐ ﻣﺮ ِﺟﻌﻪ ِﻣ ﻦ ﺍﻟﺸﺎﻡِ ،ﻭﻛﺎﻧﺖ ﺝ ﺯﻳﻨ ﺍﻷﻣﻮﺍ ﹸﻝ ﺍﻟﱴ ﻛﺎﻧﺖ ﻣﻊ ﺃﰉ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺯﻭ ِ ﺃﻣﻮﺍ ﹶﻝ ﻗﺮﻳﺶ ،ﻗﺎﻝ ﺑﻦ ﺇﺳﺤﺎﻕ :ﺣﺪﺛﲎ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ ،ﻗﺎﻝ :ﺧﺮﺝ ﺃﺑﻮ ﻼ ﻣﺄﻣﻮﻧﺎﹰ ،ﻭﻛﺎﻧﺖ ﻣﻌﻪ ﺑﻀﺎﺋ ﻊ ﻟﻘﺮﻳﺶ، ﺍﻟﻌﺎﺹ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊ ﺗﺎﺟﺮﹰﺍ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻭﻛﺎﻥ ﺭﺟ ﹰ ﻼ ﻓﹶﻠ ِﻘﻴﺘﻪ ﺳ ِﺮﻳ ﹲﺔ ﻟﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺎﺳﺘﺎﻗﹸﻮﺍ ﻋِﲑﻩ ،ﻭﺃﹸﻓﻠِﺖ ،ﻭﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﻓﺄﻗﺒﻞ ﻗﺎﻓ ﹰ ﺍﻟﻠﱠﻪ ج ﲟﺎ ﺃﺻﺎﺑﻮﺍ ،ﹶﻓ ﹶﻘﺴﻤﻪ ﺑﻴﻨﻬﻢ، ﺐ ﺑﻨﺖ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺎﺳﺘﺠﺎﺭ ﺎ، ﻭﺃﺗﻰ ﺃﺑﻮ ﺍﻟﻌﺎﺹ ﺍﳌﺪﻳﻨﺔﹶ ،ﻓﺪﺧ ﹶﻞ ﻋﻠﻰ ﺯﻳﻨ ﺐ ﻟﻪ ﻣِﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺭ ﺩ ﻣﺎﻟﻪ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﻌ ﻪ ِﻣ ﻦ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ، ﻭﺳﺄﳍﺎ ﺃﻥ ﺗﻄﹸﻠ ﺻﺒﺘﻢ ﹶﻟﻪ ﺴ ِﺮﻳﺔ ،ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻟ ﺮﺟ ﹶﻞ ِﻣﻨﺎ ﺣﻴﺚﹸ ﹶﻗ ﺪ ﻋِﻠ ﻤﺘﻢ ،ﻭﹶﻗ ﺪ ﹶﺃ ﻓﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟ ﻣﺎ ﹰﻻ ﻭِﻟ ﻐﻴ ِﺮﻩِ ،ﻭﻫ ﻮ ﻓﹶﻰ ُﺀ ﺍﻟﻠﱠﻪ ﺍﱠﻟﺬِﻯ ﹶﺃﻓﹶﺎ َﺀ ﻋﹶﻠﻴ ﹸﻜﻢ ،ﻓﹶﺈ ﹾﻥ ﺭﹶﺃﻳﺘ ﻢ ﹶﺃ ﹾﻥ ﺗ ﺮﺩﻭﺍ ﻋﹶﻠﻴﻪِ ،ﻓﹶﺎ ﹾﻓ ﻌﻠﹸﻮﺍ ،ﻭﺇ ﹾﻥ ) (١ﺍﺑﻦ ﺳﻌﺪ ) (٨٥/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٥٤/٢ ) (٢ﺍﺑﻦ ﺳﻌﺪ ) ،(٨٦/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٥٥/٢ ) (٣ﺑﻔﺘﺢ ﺍﻟﻄﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ. ) (٤ﻣﻮﺿﻊ ﻋﻠﻰ ﺃﺭﺑﻊ ﻟﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﻧﻈﺮ ﺍﺑﻦ ﺳﻌﺪ ).(٨٧/٢
١٧٨ ﹶﻛ ِﺮ ﻫﺘﻢ ،ﹶﻓﹶﺄﻧﺘ ﻢ ﻭ ﺣﻘﱡﻜﹸﻢ( ،ﻓﻘﺎﹸﻟﻮﺍ :ﺑﻞ ﻧﺮﺩﻩ ﻋﻠﻴﻪ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻓﺮﺩﻭﺍ ﻋﻠﻴﻪ ﻣﺎ ﺃﺻﺎﺑﻮﺍ، ﻼ ﺃﺻﺎﺑﻮﻩ ﺸﻦ ،ﻭﺍﻟﺮﺟ ﹶﻞ ﺑﺎﻹﺩﺍﻭﺓ ،ﻭﺍﻟﺮﺟ ﹶﻞ ﺑﺎﳊﺒﻞ ،ﻓﻤﺎ ﺗﺮﻛﻮﺍ ﻗﻠﻴ ﹰ ﺣﱴ ﺇﻥ ﺍﻟﺮﺟ ﹶﻞ ﻟﻴﺄﺗﻰ ﺑﺎﻟ ﻭﻻ ﻛﺜﲑﹰﺍ ﺇﻻ ﺭﺩﻭﻩ ﻋﻠﻴﻪ ،ﰒ ﺧﺮﺝ ﺣﱴ ﹶﻗ ِﺪ ﻡ ﻣﻜﺔ ،ﻓﺄﺩﻯ ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﻀﺎِﺋﻌﻬﻢ ،ﺣﱴ ﺇﺫﺍ ﻓﺮﻍ ،ﻗﺎﻝ :ﻳﺎ ﻣﻌﺸ ﺮ ﻗﺮﻳﺶ؛ ﻫﻞ ﺑﻘﻰ ﻷﺣ ٍﺪ ﻣﻨﻜﻢ ﻣﻌﻰ ﻣﺎ ﹲﻝ ﱂ ﺃﺭﺩ ﻩ ﻋﻠﻴﻪ؟ ﻗﺎﻟﻮﺍ :ﻻ، ﷲ ﻣﺎ ﻣﻨﻌﲎ ﺃﻥ ﺃﹸ ﺳِﻠ ﻢ ﻗﺒﻞ ﺃﻥ ﻓﺠﺰﺍﻙ ﺍﻟﻠﱠﻪ ﺧﲑﺍﹰ ،ﻗﺪ ﻭﺟﺪﻧﺎﻙ ﻭﻓﻴﹰﺎ ﻛﺮﳝﺎﹰ ،ﻓﻘﺎﻝ :ﺃﻣﺎ ﻭﺍ ِ ﺐ ﺑﺄﻣﻮﺍﻟِﻜﻢ ،ﻓﺈﱏ ﺃﺷﻬ ﺪ ﺃ ﹾﻥ ﹶﻻ ﺇﻟﹶﻪ ﺖ ﻷَﺫﻫ ﹶﺃ ﹾﻗ ﺪ ﻡ ﻋﻠﻴﻜﻢ ﺇﻻ ﲣﻮﻓﹰﺎ ﺃﻥ ﺗﻈﻨﻮﺍ ﺃﱏ ﺇﳕﺎ ﺃﺳﻠﻤ ﺇﻻ ﺍﻟﱠﻠﻪ ،ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ. ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻣﻦ ﺍﻟﻮﺍﻗﺪﻯ ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻗﺼﺔ ﺃﰉ ﺍﻟﻌﺎﺹ ﻛﺎﻧﺖ ﹶﻗﺒ ﹶﻞ ﺽ ﺳﺮﺍﻳﺎ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟﻘﺮﻳﺶ .ﻭﻟﻜﻦ ﺯﻋﻢ ﻣﻮﺳﻰ ﳊﺪﻳﺒﻴﺔ ،ﻭﺇﻻ ﻓﺒﻌ ﺪ ﺍﳍﹸﺪﻧﺔ ﱂ ﺗﺘﻌ ﺮ ﺍﹸ ﺑﻦ ﻋﻘﺒﺔ ،ﺃﻥ ﻗﺼﺔ ﺃﰉ ﺍﻟﻌﺎﺹ ﻛﺎﻧﺖ ﺑﻌﺪ ﺍﳍﹸﺪﻧﺔ ،ﻭﺃﻥ ﺍﻟﺬﻯ ﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ ﺃﺑﻮ ﺑﺼﲑ ﻒ ﺍﻟﺒﺤﺮ، ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﺑﺄﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻷﻢ ﻛﺎﻧﻮﺍ ﻣﻨﺤﺎﺯﻳﻦ ِﺑﺴِﻴ ِ ﻭﻛﺎﻧﺖ ﻻ ﲤ ﺮ ﻢ ِﻋ ﲑ ﻟﻘﺮﻳﺶ ﺇﻻ ﺃﺧﺬﻭﻫﺎ ،ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺰﻫﺮﻯ. ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﰲ ﻗﺼﺔ ﺃﰉ ﺑﺼﲑ :ﻭﱂ ﻳﺰﻝ ﺃﺑﻮ ﺟﻨﺪﻝ ،ﻭﺃﺑﻮ ﺑﺼﲑ ﻭﺃﺻﺤﺎﺑﻬﻤﺎ ﺍﻟﺬﻳﻦ ﺍﺟﺘﻤﻌﻮﺍ ﺇﻟﻴﻬﻤﺎ ﻫﻨﺎﻟﻚ ،ﺣﺘﻰ ﻣ ﺮ ﻢ ﺃﺑﻮ ﺍﻟﻌﺎﺹ ﺑﻦ ﺍﻟﺮﺑﻴﻊ، ﺐ ﺑﻨ ﻭﻛﺎﻧﺖ ﲢﺘﻪ ﺯﻳﻨ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻧﻔﺮ ﻣﻦ ﻗﺮﻳﺶ ،ﻓﺄﺧﺬﻭﻫﻢ ﻭﻣﺎ ﻣﻌﻬﻢ، ﻭﺃﺳﺮﻭﻫﻢ ،ﻭﱂ ﻳﻘﺘﻠﹸﻮﺍ ﻣﻨﻬﻢ ﺃﺣﺪﹰﺍ ﻟِﺼﻬﺮ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺃﰉ ﺍﻟﻌﺎﺹ ،ﻭﺃﺑﻮ ﺍﻟﻌﺎﺹ ﺖ ﺧﻮﻳﻠﺪ ﻷﺑﻴﻬﺎ ﻭﺃﹸﻣﻬﺎ ،ﻭ ﺧﱠﻠﻮﺍ ﺳﺒﻴﻞ ﺃﰉ ﻳﻮﻣﺌﺬ ﻣﺸﺮﻙ ،ﻭﻫﻮ ﺍﺑ ﻦ ﺃﺧﺖ ﺧﺪﳚﺔ ﺑﻨ ِ ﺍﻟﻌﺎﺹ ،ﹶﻓ ﹶﻘ ِﺪ ﻡ ﺍﳌﺪﻳﻨ ﹶﺔ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﺯﻳﻨﺐ ،ﻓﻜﻠﻤﻬﺎ ﺃﺑﻮ ﺍﻟﻌﺎﺹ ﰲ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻫﻢ ﺃﺑﻮ ﺐ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺫﻟﻚ ،ﻓﺰﻋﻤﻮﺍ ﺃ ﱠﻥ ﺟﻨﺪﻝ ﻭﺃﺑﻮ ﺑﺼﲑ ،ﻭﻣﺎ ﺃﺧﺬﻭﺍ ﳍﻢ ،ﻓﻜﻠﱠﻤﺖ ﺯﻳﻨ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻡ ،ﻓﺨﻄﺐ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ) :ﺇﻧﺎ ﺻﺎ ﻫ ﺮﻧﺎ ﹸﺃﻧﺎﺳﺎﹰ ،ﻭﺻﺎ ﻫ ﺮﻧﺎ ﺃﺑﺎ ﺍﻟﻌﺎﺹِ، ﺏ ﹶﻟﻪِ ﻣ ﻦ ﹸﻗ ﺮﻳﺶٍ ،ﹶﻓﹶﺄ ﺧ ﹶﺬﻫ ﻢ ﹶﺃﺑﻮ ﺟﻨ ﺪ ٍﻝ ﹶﻓِﻨ ﻌ ﻢ ﺍﻟﺼ ﻬ ﺮ ﻭ ﺟﺪﻧﺎﻩ ،ﻭﺇﻧ ﻪ ﹶﺃﹶﻗﺒ ﹶﻞ ِﻣ ﻦ ﺍﻟﺸﺎ ِﻡ ﰲ ﹶﺃﺻﺤﺎ ٍ ﺖ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﺐ ِﺑﻨ ﺼﲑٍ ،ﻭﹶﺃ ﺧﺬﹸﻭﺍ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻌ ﻬﻢ ،ﻭﹶﻟ ﻢ ﻳ ﹾﻘﺘﻠﹸﻮﺍ ِﻣﻨ ﻬ ﻢ ﹶﺃ ﺣ ﺪﺍﹰ ،ﻭﺇ ﱠﻥ ﺯﻳﻨ ﻭﹶﺃﺑﻮ ﺑ ِ ﺱ :ﻧﻌﻢ ،ﻓﻠﻤﺎ ﺻﺤﺎﺑﻪ(؟ ﻓﻘﺎﻝ ﺍﻟﻨﺎ ﺹ ﻭﹶﺃ ﺠﲑﻭ ﹶﻥ ﺃﺑﺎ ﺍﻟﻌﺎ ِ ﺳﹶﺄﹶﻟﺘﻨِﻰ ﹶﺃ ﹾﻥ ﺃﹸﺟِﻴ ﺮﻫﻢ ،ﹶﻓ ﻬ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﻣ ِ ﺑﻠ ﹶﻎ ﺃﺑﺎ ﺟﻨﺪﻝ ﻭﺃﺻﺤﺎﺑﻪ ﹶﻗ ﻮﻝﹸ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺃﰉ ﺍﻟﻌﺎﺹ ﻭﺃﺻﺤﺎﺑِﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻨﺪﻩ ﻣِﻦ ﺍﻷﺳﺮﻯ ،ﺭ ﺩ ﺇﻟﻴﻬﻢ ﹸﻛ ﱠﻞ ﺷﺊ ﺃﺧﺬ ﻣﻨﻬﻢ ،ﺣﱴ ﺍﻟﻌﻘﺎﻝﹶ ،ﻭﻛﺘﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺃﰉ ﺟﻨﺪﻝ ﻭﺃﰉ ﺑﺼﲑ ،ﻳﺄﻣﺮﻫﻢ ﺃﻥ ﻳ ﹾﻘ ﺪﻣﻮﺍ ﻋﻠﻴﻪ ،ﻭﻳﺄ ﻣ ﺮ ﻣﻦ ﻣﻌﻬﻤﺎ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳ ﺮ ِﺟﻌﻮﺍ
١٧٩ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺇﱃ ﺑﻼﺩﻫﻢ ﻭﺃﻫﻠﻴﻬﻢ ،ﻭﺃﻻ ﻳﺘﻌ ﺮﺿﻮﺍ ﻷﺣﺪ ﻣِﻦ ﻗﺮﻳﺶ ﻭﻋِﲑﻫﺎ ،ﹶﻓ ﹶﻘ ِﺪ ﻡ ﻛﺘﺎ ج ﻋﻠﻰ ﺃﰉ ﺑﺼﲑ ،ﻭﻫﻮ ﰲ ﺍﳌﻮﺕ ،ﻓﻤﺎﺕ ﻭﻫﻮ ﻋﻠﻰ ﺻﺪﺭﻩ ،ﻭﺩﻓﻨﻪ ﺃﺑﻮ ﺟﻨﺪﻝ ﻣﻜﺎﻧﻪ، ﺖ ِﻋﲑ ﻗﺮﻳﺶ ﻭﺫﻛﺮ ﺑﺎﻗﻰ ﺍﳊﺪﻳﺚ. ﻭﺃﻗﺒﻞ ﺃﺑﻮ ﺟﻨﺪﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﹶﺃ ِﻣﻨ ﻭﻗﻮﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﺃﺻﻮﺏ ،ﻭﺃﺑﻮ ﺍﻟﻌﺎﺹ ﺇﳕﺎ ﺃﺳﻠﻢ ﺯﻣ ﻦ ﺍﳍﹸﺪﻧﺔ ،ﻭﻗﹸﺮﻳﺶ ﺇﳕﺎ ﻕ ﺍﻟﺰﻫﺮﻯ ﻟﻠﻘﺼﺔ ﺑﻴ ﻦ ﻇﺎﻫﺮ ﺃﺎ ﻛﺎﻧﺖ ﰲ ﺍﻧﺒﺴﻄﺖ ِﻋﲑﻫﺎ ﺇﱃ ﺍﻟﺸﺎﻡ ﺯ ﻣ ﻦ ﺍﳍﹸﺪﻧﺔ ،ﻭﺳﻴﺎ ﺯﻣﻦ ﺍﳍﹸﺪﻧﺔ. ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﻭﻓﻴﻬﺎ ﺃﻗﺒﻞ ِﺩ ﺣﻴﺔﹸ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﻟﻜﹶﻠﱮ ﻣِﻦ ﻋﻨﺪ ﻗﻴﺼﺮ ،ﻭﻗﺪ ﺃﺟﺎﺯﻩ ﲟﺎ ٍﻝ ﻭﻛﹸﺴﻮﺓ ،ﻓﻠﻤﺎ ﻛﺎﻥ ِﺑ ِ ﺱ ﻣِﻦ ﺟﺬﹶﺍﻡ ،ﻓﻘﻄﻌﻮﺍ ﻋﻠﻴﻪ ﺍﻟﻄﺮﻳﻖ ،ﻓﻠﻢ ﻳﺘﺮﻛﹸﻮﺍ ﺤﺴﻤﻰ (١)،ﻟﻘِﻴﻪ ﻧﺎ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺯﻳ ﺪ ﺑﻦ ﻣﻌﻪ ﺷﻴﺌﺎﹰ ،ﻓﺠﺎﺀ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺒﻞ ﺃﻥ ﻳﺪﺧ ﹶﻞ ﺑﻴﺘﻪ ﻓﺄﺧﱪﻩ ،ﻓﺒﻌ ﹶ ﺣﺎﺭﺛﺔ ﺇﱃ ) ِﺣﺴﻤﻰ( .ﻗﻠﺖ :ﻭﻫﺬﺍ ﺑﻌﺪ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺑﻼ ﺷﻚ. ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﻭﺧﺮﺝ ﻋﻠ ﻰ ﰲ ﻣﺎﺋﺔ ﺭﺟﻞ ﺇﱃ ﹶﻓﺪﻙ ﺇﱃ ﺣ ﻰ ﻣِﻦ ﺑﲎ ﺳﻌﺪ ﺑ ِﻦ ﺑﻜﺮ، ﻭﺫﻟﻚ ﺃﻧﻪ ﺑﹶﻠ ﹶﻎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺎ ﲨﻌﹰﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳ ﻤﺪﻭﺍ ﻳﻬﻮ ﺩ ﺧﻴﱪ ،ﻓﺴﺎﺭ ﺇﻟﻴﻬﻢ، ﻳﺴ ﲑ ﺍﻟﻠﱠﻴﻞ ،ﻭﻳ ﹾﻜﻤﻦ ﺍﻟﻨﻬﺎﺭ ،ﻓﺄﺻﺎﺏ ﻋﻴﻨﹰﺎ ﳍﻢ ،ﻓﺄﻗ ﺮ ﻟﻪ ﺃﻢ ﺑﻌﺜﹸﻮﻩ ﺇﱃ ﺧﻴﱪ ،ﻓﻌﺮﺿﻮﺍ )(٢ ﻋﻠﻴﻬﻢ ﻧﺼﺮﻢ ﻋﻠﻰ ﺃﻥ ﳚﻌﻠﻮﺍ ﳍﻢ ﲦ ﺮ ﺧﻴﱪ. ﻗﺎﻝ :ﻭﻓﻴﻬﺎ ﺳﺮﻳ ﹸﺔ ﻋﺒ ِﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺇﱃ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ ﰲ ﺷﻌﺒﺎﻥ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺇﻥ ﺃﻃﺎﻋﻮﻙ ،ﻓﺘﺰﻭﺝ ﺍﺑﻨ ﹶﺔ ﻣﻠﻜﻬﻢ( ﻓﺄﺳﻠﻢ ﺍﻟﻘﻮﻡ ،ﻭﺗﺰﻭﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺖ ﺍﻷ ﺿ ﺮ ﺑﻨ ﺗﻤﺎ ِ ﺻﺒﻎِ ،ﻭﻫﻰ ﺃﻡ ﺃﰉ ﺳﻠﻤﺔ (٣)،ﻭﻛﺎﻥ ﺃﺑﻮﻫﺎ ﺭﺃﺳﻬﻢ ﻭ ﻣِﻠﻜﹶﻬﻢ. ﲔ ﺍﻟﺬﻳﻦ ﹶﻗﺘﻠﹸﻮﺍ ﺭﺍﻋ ﻰ ﺭﺳﻮ ِﻝ ﻗﺎﻝ :ﻭﻛﺎﻧﺖ ﺳﺮﻳ ﹸﺔ ﻛﹸﺮﺯ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟ ِﻔ ﻬﺮِﻯ ﺇﱃ ﺍﻟﻌ ﺮِﻧﻴ )(٤ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﺳﺘﺎﻗﹸﻮﺍ ﺍﻹﺑ ﹶﻞ ﰲ ﺷﻮﺍﻝ ﺳـﻨ ﹶﺔ ِﺳﺖ ،ﻭﻛﺎﻧﺖ ﺍﻟﺴِ ﺮﻳ ﹸﺔ ﻋﺸﺮﻳﻦ ﻓﺎﺭﺳﹰﺎ. ﻗﻠﺖ :ﻭﻫﺬﺍ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﺃﺎ ﻛﺎﻧﺖ ﻗﺒ ﹶﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﻛﻤﺎ ﺳﻴﺄﺗﻰ، ) (١ﻫﻲ ﻭﺭﺍﺀ ﻭﺍﺩﻱ ﺍﻟﻘﺮﻯ ،ﻭﺍﻧﻈﺮ ﺍﺑﻦ ﺳﻌﺪ ) (٨٨/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٥٨/٢ ) (٢ﺍﺑﻦ ﺳﻌﺪ ) (٩٠ ،٨٩/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ) (١٦٣ ،١٦٢/٢ﻭﻓﺪﻙ :ﻋﻠﻰ ﻳﻮﻣﲔ ﻣﻦ ﺍﳌﺪﻳﻨﺔ. ) (٣ﻗﻴﻞ :ﺍﲰﻪ ﻛﻨﻴﺘﻪ ،ﻭﻗﻴﻞ :ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﻗﻴﻞ :ﺇﲰﺎﻋﻴﻞ ﺍﻟﺘﺎﺑﻌﻲ ﺍﻟﻜﺒﲑ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ ﻣﺎﺕ ﺳﻨﺔ ٩٤ ﻫـ ،ﻭﺃﺧﺮﺝ ﺣﺪﻳﺜﻪ ﺍﳉﻤﺎﻋﺔ ،ﻭﺍﻧﻈﺮ ﺧﱪ ﻫﺬﻩ ﺍﻟﺴﺮﻳﺔ ﰲ ﺍﺑﻦ ﺳﻌﺪ ) (٨٩/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٦٢ ،١٦٠/٢ ) (٤ﺍﺑﻦ ﺳﻌﺪ ) (٩٣/٢ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ).(١٧٧ ،١٧١/٢
١٨٠ ﲔ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ،ﺃﻥ ﺭﻫﻄﹰﺎ ﻣﻦ ﻋ ﹾﻜ ٍﻞ ﻭﻋ ﺮﻳﻨ ﹶﺔ ﹶﺃﺗﻮﺍ ﻭﻗﺼﺔ ﺍﻟﻌ ﺮِﻧﻴ ﺿﺮﻉ ،ﻭﱂ ﻧ ﹸﻜ ﻦ ﹶﺃ ﻫ ﹶﻞ ﺭﻳﻒ ،ﻓﹶﺎ ﺳﺘ ﻮ ﺧ ﻤﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻧﺎ ﹶﺃ ﻫ ﹶُﻞ ﺸ ﺮﺑﻮﺍ ِﻣ ﻦ ﹶﺃﹾﻟﺒﺎِﻧﻬﺎ ﺨﺮﺟﻮﺍ ﻓِﻴﻬﺎ ،ﹶﻓﻴ ﺍ ﹶﳌﺪِﻳﻨﺔ ،ﹶﻓﹶﺄ ﻣ ﺮ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ِﺑ ﹶﺬ ﻭﺩٍ ،ﻭﹶﺃ ﻣ ﺮﻫﻢ ﹶﺃ ﹾﻥ ﻳ ﻭﹶﺃﺑﻮﺍِﻟﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﺻﺤﻮﺍ ،ﹶﻗﺘﻠﹸﻮﺍ ﺭﺍ ِﻋ ﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍ ﺳﺘﺎﻗﹸﻮﺍ ﺍﻟ ﱠﺬ ﻭﺩ ،ﻭ ﹶﻛ ﹶﻔﺮﻭﺍ ﺑ ﻌ ﺪ ﺇﺳﻼ ِﻣﻬِﻢ. ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﹶﻃﹶﻠﺒِﻬﻢ ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑ ِﻬﻢ، ﻭﰱ ﻟﻔﻆ ﳌﺴﻠﻢ :ﺳ ﻤﻠﹸﻮﺍ ﻋﻴ ﻦ ﺍﻟﺮﺍﻋﻰ ،ﻓﺒﻌ ﹶ )(١ ﳊ ﺮ ِﺓ ﺣﺘﻰ ﻣﺎﺗﻮﺍ. ﹶﻓ ﹶﻘ ﹶﻄ ﻊ ﹶﺃﻳ ِﺪﻳﻬﻢ ﻭﹶﺃ ﺭﺟﹶﻠﻬﻢ ،ﻭﺗ ﺮ ﹶﻛﻬﻢ ﰲ ﻧﺎ ِﺣﻴ ِﺔ ﺍ ﹶ ﻭﰱ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ :ﻓﻘﹶﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺍﻟﱠﻠ ﻬﻢ ﻋ ﻢ ﻋﹶﻠﻴﻬِﻢ ﻚ ﺟﻤﻞ( ،ﻓﻌﻤﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﺒﻴﻞﹶ، ﺴ ِ ﺿﻴ ﻖ ِﻣ ﻦ ﻣ ﺍﻟ ﱠﻄﺮِﻳﻖ ،ﻭﺍ ﺟ ﻌ ﹾﻠﻬﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﻓﺄﹸ ﺩ ِﺭﻛﹸﻮﺍ ...ﻭﺫﻛﺮ ﺍﻟ ِﻘﺼﺔ. ﺏ ﺃﺑﻮﺍ ِﻝ ﺍﻹﺑﻞ ،ﻭﻃﻬﺎﺭ ﹸﺓ ﺑﻮﻝ ﻣﺄﻛﻮﻝ ﺍﻟﻠﱠﺤﻢ ،ﻭﺍﳉﻤﻊ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻘﻪ ﺟﻮﺍ ﺯ ﺷﺮ ِ ﻟﻠﻤﺤﺎﺭﺏ ﺇﺫﺍ ﺃﺧﺬ ﺍﳌﺎﻝ ﻭﻗﺘﻞ ﺑﲔ ﹶﻗﻄﹾﻊ ﻳ ِﺪ ِﻩ ﻭ ِﺭ ﺟِﻠ ِﻪ ﻭﻗﺘﻠﻪ ،ﻭﺃﻧﻪ ﻳﻔﻌﻞ ﺑﺎ ﹶ ﳉﺎﱏ ﻛﻤﺎ ﻓﻌﻞ، ﻓﺈﻢ ﳌﺎ ﺳ ﻤﻠﹸﻮﺍ ﻋﻴ ﻦ ﺍﻟﺮﺍﻋﻰ ،ﲰ ﹶﻞ ﺃﻋﻴﻨﻬﻢ ،ﻭﻗﺪ ﻇﻬﺮ ﺬﺍ ﺃﻥ ﺍﻟﻘِﺼﺔ ﳏﻜﻤ ﹲﺔ ﻟﻴﺴﺖ ﻣﻨﺴﻮﺧﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺒﻞ ﺃﻥ ﺗ ِﱰ ﹶﻝ ﺍﳊﺪﻭﺩ ،ﻭﺍﳊﺪﻭ ﺩ ﻧﺰﻟﺖ ﺑﺘﻘﺮﻳﺮﻫﺎ ﻻ ﺑﺈﺑﻄﺎﳍﺎ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﻗﺼﺔ ﺻﻠﺢ اﻟﺤﺪﻳﺒﻴﺔ
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ﺖ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻗﺎﻝ ﻧﺎﻓﻊ :ﻛﺎﻧﺖ ﺳﻨ ﹶﺔ ِﺳ ﺍﻟﺰﻫﺮﻯ ،ﻭﻗﺘﺎﺩﺓﹶ ،ﻭﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ،ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﻏﲑﻫﻢ. ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳊﹸﺪﻳﺒﻴ ِﺔ ﰲ ﺭﻣﻀﺎﻥ، ﻭﻗﺎﻝ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﺃﺑﻴﻪ :ﺧﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٠٨/٦ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺑﻀﻢ ﺍﳊﺎﺀ ﻭﻓﺘﺢ ﺍﻟﺪﺍﻝ ،ﻭﺑﺘﺨﻔﻴﻒ ﺍﻟﻴﺎﺀ :ﻗﺮﻳﺔ ﻣﺘﻮﺳﻄﺔ ﻟﻴﺴﺖ ﺑﺎﻟﻜﺒﲑﺓ ،ﲰﻴﺖ ﺑﺌﺮ ﻫﻨﺎﻙ ﻋﻨﺪ ﻣﺴﺠﺪ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﺑﺎﻳﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﲢﺘﻬﺎ .ﻭﻫﻲ ﻋﻠﻰ ﺗﺴﻌﺔ ﺃﻣﻴﺎﻝ ﻣﻦ ﻣﻜﺔ ،ﻭﺍﻧﻈﺮ ﺧﱪﻫﺎ ﰲ ﺍﺑﻦ ﻫﺸﺎﻡ ) ،(٣٢٣ ،٣٠٨/٢ﻭﺍﺑﻦ ﺳﻌﺪ ) (١٠٥ ،٩٥/٢ﻭﺍﻟﻄﱪﻱ ) (٧١/٣ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ) ،(١١٣/٢ﻭﺍﺑﻦ ﻛﺜﲑ ) (٣٣٧ ،٣١٢/٣ﻭﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ )،(٢١٧ ،١٧٩/٢ ﻭﺍﻟﺒﺨﺎﺭﻱ ) ٣٥١ ،٣٣٨/٧ﻭ .(٢٦١ ،٢٤١/٥
١٨١ ﻭﻛﺎﻧﺖ ﰲ ﺷﻮﺍﻝ ،ﻭﻫﺬﺍ ﻭﻫﻢ ،ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻏﺰﺍ ﹸﺓ ﺍﻟﻔﺘﺢ ﰲ ﺭﻣﻀﺎﻥ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻋﻦ ﻋﺮﻭﺓ :ﺇﺎ ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﻋﻠﻰ ﺍﻟﺼﻮﺍﺏ. ﱮ ج ﺍﻋﺘﻤﺮ ﺃﺭﺑ ﻊ ﻋﻤﺮ ،ﹸﻛﻠﱡ ﻬﻦ ﰲ ﺫﻯ ﺍﻟ ﹶﻘ ﻌ ﺪﺓِ، ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﻧﺲ ،ﺃﻥ ﺍﻟﻨ )(١ ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻤﺮﺓ ﺍﳊﺪﻳﺒﻴﺔ. )(٢ ﻒ ﻭﲬﺴﻤﺎﺋﺔ ،ﻫﻜﺬﺍ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺟﺎﺑﺮ ،ﻭﻋﻨﻪ ﻓﻴﻬﻤﺎ: ﻭﻛﺎﻥ ﻣﻌ ﻪ ﺃﻟ )ﻛﺎﻧﻮﺍ ﺃﻟﻔﹶﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ() (٣ﻭﻓﻴﻬﻤﺎ :ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺃﻭﰱ ) :ﹸﻛﻨﺎ ﹶﺃﻟﹾﻔﹰﺎ ﻭﺛﹶﻼﲦﺎﺋﺔ()،(٤ ﺲ ﺖ ﻟِﺴﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ :ﻛﻢ ﻛﺎﻥ ﺍﻟﺬﻳ ﻦ ﺷ ِﻬﺪﻭﺍ ﺑﻴﻌ ﹶﺔ ﺍﻟﺮﺿﻮﺍﻥ؟ ﻗﺎﻝ :ﲬ ﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﻗﻠ ﺖ :ﻓﺈﻥ ﺟﺎﺑ ﺮ ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻗﺎﻝ :ﻛﺎﻧﻮﺍ ﺃﺭﺑ ﻊ ﻋﺸﺮ ﹶﺓ ﻣﺎﺋﺔ ،ﻗﺎﻝ :ﻳﺮﲪﻪ ﻋﺸﺮ ﹶﺓ ﻣﺎﺋﺔ .ﻗﺎﻝ :ﻗﻠ )(٥ ﺍﻟﻠﱠﻪ ﺃ ﻭ ﻫﻢ ،ﻫﻮ ﺣﺪﺛﲎ ﺃﻢ ﻛﺎﻧﻮﺍ ﲬ ﺲ ﻋﺸﺮﺓ ﻣﺎﺋﺔ ﻗﻠﺖ :ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺟﺎﺑﺮ ﲔ ﺑﺪﻧﺔﹰ ،ﺍﻟﺒﺪﻧ ﹸﺔ ﻋﻦ ﺳﺒﻌﺔٍ ،ﻓﻘﻴﻞ ﻟﻪ :ﻛﻢ ﺍﻟﻘﻮﻻﻥِ ،ﻭﺻﺢ ﻋﻨﻪ ﺃﻧﻬﻢ ﳓﺮﻭﺍ ﻋﺎﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺳﺒﻌ ﺐ ﺇﱃ ﻫﺬﺍ ﻛﻨﺘﻢ؟ ﻗﺎﻝ :ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﲞﻴﻠﻨﺎ) (٦ﻭ ﺭﺟِﻠﻨﺎ ،ﻳﻌﲎ ﻓﹶﺎ ِﺭﺳﻬﻢ ﻭﺭﺍﺟﻠﻬﻢ ،ﻭﺍﻟﻘﻠ ﻉ ﰲ ﺃﺻ ﺢ ﺃﻣﻴﻞ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ،ﻭ ﻣ ﻌ ِﻘ ِﻞ ﺑ ِﻦ ﻳﺴﺎﺭ ،ﻭﺳﻠﻤﺔ ﺍﺑ ِﻦ ﺍﻷﻛﻮ ِ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﻗﻮ ﹸﻝ ﺍﳌﺴﻴﺐ ﺑﻦ ﺣﺰﻥ ،ﻗﺎﻝ ﺷﻌﺒ ﹸﺔ :ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻋﻦ ﺖ ﺍﻟﺸﺠﺮ ِﺓ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ. ﺃﺑﻴﻪ :ﻛﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﲢ )(٧ ﲔ ﺑ ﺪﻧﺔﹰ، ﻭﻏﻠﻂ ﻏﻠﻄﹰﺎ ﺑﻴﻨﹰﺎ ﻣﻦ ﻗﺎﻝ :ﻛﺎﻧﻮﺍ ﺳﺒﻌﻤﺎﺋﺔ ،ﻭ ﻋ ﹾﺬﺭﻩ ﺃﻢ ﳓﺮﻭﺍ ﻳﻮﻣﺌﺬ ﺳﺒﻌ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٣٨/٧ﰲ ﺍﳌﻐﺎﺯﻱ :ﺑﺎﺏ ﻏﺰﻭﺓ ﺍﳊﺪﻳﺒﻴﺔ،ﻭﰲ ﺍﳊﺞ :ﺑﺎﺏ ﻛﻢ ﺍﻋﺘﻤﺮ ﺍﻟﻨﱯ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤١/٧ﻭﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ،ﻭﻣﺴﻠﻢ ) (٧٢) (١٨٥٦ﻭ).(٧٣ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤١/٧ﻭﻣﺴﻠﻢ ).(١٨٥٦ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤٢/٧ﻭﻣﺴﻠﻢ ).(١٨٥٧ ) (٥ﺃﺧﺮﺟﻪ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ) (٣٤١/٧ﻣﻦ ﻃﺮﻳﻖ ﻋﻤﺮﻭ ﺑﻦ ﻋﻠﻲ ﺍﻟﻔﻼﺱ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﻄﻴﺎﻟﺴﻲ ﺣﺪﺛﻨﺎ ﻗﺮﺓ ،ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٤١/٧ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺼﻠﺖ ﺑﻦ ﳏﻤﺪ ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﺯﺭﻳﻊ ﻋﻦ ﺳﻌﻴﺪ ﻋﻦ ﻗﺘﺎﺩﺓ ،ﻗﻠﺖ ﻟﺴﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ :ﺑﻠﻐﲏ ﺃﻥ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻛﺎﻥ ﻳﻘﻮﻝ :ﻛﺎﻧﻮﺍ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻣﺎﺋﺔ ،ﻓﻘﺎﻝ ﱄ ﺳﻌﻴﺪ :ﺣﺪﺛﲏ ﺟﺎﺑﺮ ﻛﺎﻧﻮﺍ ﲬﺲ ﻋﺸﺮﺓ ﻣﺎﺋﺔ ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﺍ ﺍﻟﻨﱯ ﻳﻮﻡ ﺍﳊﺪﻳﺒﻴﺔ. ) (٦ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٩٦/٣ﻭﺍﺑﻦ ﺳﻌﺪ ) (١٠٠/٢ﺑﻨﺤﻮﻩ ﻭﺳﻨﺪﻩ ﻗﻮﻱ. ) (٧ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﱂ ﻳﻮﺍﻓﻘﻪ ﺃﺣﺪ ﻋﻠﻴﻪ.
١٨٢ ﻭﺍﻟﺒﺪﻧ ﹸﺔ ﻗﺪ ﺟﺎﺀ ﺇﺟﺰﺍﺅﻫﺎ ﻋﻦ ﺳﺒﻌﺔ ﻭﻋﻦ ﻋﺸﺮﺓ ،ﻭﻫﺬﺍ ﻻ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ، ﻓﺈﻧﻪ ﻗﺪ ﺻﺮﺡ ﺑﺄﻥ ﺍﻟﺒﺪﻧﺔ ﻛﺎﻧﺖ ﰲ ﻫﺬﻩ ﺍﻟ ﻌﻤﺮﺓ ﻋﻦ ﺳﺒﻌﺔ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺴﺒﻌﻮﻥ ﻋﻦ ﲨﻴﻌﻬﻢ ،ﻟﻜﺎﻧﻮﺍ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺗﺴﻌﲔ ﺭﺟﻼﹰ ،ﻭﻗﺪ ﻗﺎﻝ ﰲ ﲤﺎﻡ ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ :ﺇﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ. ﻓﺼﻞ ﻓﻲ ﺗﻘﻠﻴﺪﻩ ج اﻟ َﻬﺪْى ﺑﺬى اﻟﺤُﻠﻴﻔﺔ
ﻯ ﻭﺃﺷ ﻌﺮﻩ ،ﻭﺃﺣﺮ ﻡ ﺑﺎﻟﻌﻤﺮﺓ، ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﺑﺬﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﻗﻠﱠﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍ ﹶﳍ ﺪ ﲔ ﻳﺪﻳﻪ ﻋﻴﻨﹰﺎ ﻟﻪ ﻣِﻦ ﺧﺰﺍ ﻋ ﹶﺔ ﻳﺨِﺒﺮﻩ ﻋﻦ ﻗﺮﻳﺶ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻋﺴﻔﺎﻥ، ﻭﺑﻌﺚ ﺑ )(١ ﺖ ﻛﻌ ﺃﺗﺎﻩ ﻋﻴﻨﻪ ،ﻓﻘﺎﻝ :ﺇﱏ ﺗﺮﻛ ﺐ ﺑ ﻦ ﻟﹸﺆﻯ ﻗﺪ ﲨﻌﻮﺍ ﻟﻚ ﺍﻷﺣﺎﺑِﻴﺶ ،ﻭﲨﻌﻮﺍ ﻟﻚ ﱮ ج ﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺎﻝ: ﲨﻮﻋﺎﹰ ،ﻭﻫﻢ ﻣﻘﺎﺗِﻠﻮﻙ ﻭﺻﺎﺩﻭﻙ ﻋﻦ ﺍﻟﺒﻴﺖ ﻭﻣﺎﻧﻌﻮﻙ ،ﻭﺍﺳﺘﺸﺎﺭ ﺍﻟﻨ )ﺃﺗﺮﻭﻥ ﺃﻥ ﳕِﻴ ﹶﻞ ﺇﱃ ﺫﹶﺭﺍﺭﻯ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﻋﺎﻧﻮﻫﻢ ﹶﻓﻨﺼِﻴﺒﻬﻢ ،ﻓﺈﻥ ﻗﻌﺪﻭﺍ ،ﻗﻌﺪﻭﺍ ﻣﻮﺗﻮﺭﻳﻦ ﳏﺮﻭﺑﲔ ،ﻭﺇﻥ ﳚﻴﺆﻭﺍ ﺗ ﹸﻜ ﻦ ﻋﻨﻘﹰﺎ ﻗﻄﻌﻬﺎ ﺍﻟﻠﱠﻪ ،ﺃﻡ ﺗﺮﻭﻥ ﺃﻥ ﻧ ﺆﻡ ﺍﻟﺒﻴﺖ ،ﻓﻤﻦ ﺻﺪﻧﺎ ﻋﻨﻪ ﻗﺎﺗﻠﻨﺎﻩ(؟ ﻓﻘﺎ ﹶﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﻋﻠﻢ ،ﺇﳕﺎ ﺟِﺌﻨﺎ ﻣﻌﺘﻤﺮِﻳﻦ ،ﻭﱂ ﳒﺊ ﻟِﻘﺘﺎﻝ ﺃﺣﺪ ،ﻭﻟﻜﻦ ﲔ ﺍﻟﺒﻴﺖ ،ﻗﺎﺗﻠﻨﺎﻩ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﹶﻓﺮﻭﺣﻮﺍ ﺇﺫﹰﺍ( ،ﻓﺮﺍﺣﻮﺍ ﺣﱴ ﺇﺫﺍ ﻣﻦ ﺣﺎﻝ ﺑﻴﻨﻨﺎ ﻭﺑ ﺾ ﺍﻟﻄﺮﻳﻖ ،ﻗﺎﻝ ﺍﻟﻨ ﻛﺎﻧﻮﺍ ﺑِﺒﻌ ِ ﱮ ج) :ﺇ ﱠﻥ ﺧﺎِﻟ ﺪ ﺑ ﻦ ﺍﻟﻮﻟﻴ ِﺪ ﺑﺎﻟ ﻐﻤِﻴ ِﻢ) (٢ﰲ ﺧﻴ ٍﻞ ِﻟ ﹸﻘ ﺮﻳﺶ ﷲ ﻣﺎ ﺷﻌﺮ ﻢ ﺧﺎﻟﺪ ﺣﱴ ﺇﺫﺍ ﻫ ﻢ ِﺑ ﹶﻘﺘ ﺮ ِﺓ ﺍﳉﻴﺶ ،ﻓﺎﻧﻄﻠﻖ ﲔ( ،ﻓﻮﺍ ِ ﺕ ﺍﻟﻴ ِﻤ ِ ﹶﻃﻠِﻴ ﻌﺔﹰ ،ﹶﻓﺨﺬﹸﻭﺍ ﺫﹶﺍ )(٣ ﱮ ج ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻟﺜﱠِﻨﻴ ِﺔ ﺍﻟﱴ ﻳ ﻬﺒﻂﹸ ﻋﻠﻴﻬﻢ ِﻣﻨﻬﺎ ﻳﺮﻛﹸﺾ ﻧﺬﻳﺮﹰﺍ ﻟﻘﺮﻳﺶ ،ﻭﺳﺎﺭ ﺍﻟﻨ ﺕ ﺼﻮﺍﺀ ،ﺧﻸ ِ ﺕ ﺍﻟ ﹶﻘ ﳊﺖ ،ﻓﻘﺎﻟﹸﻮﺍ :ﺧﻸ ِ ﺱ :ﺣ ﹾﻞ ﺣﻞﹾ ،ﻓﺄ ﱠ ﺖ ﺑ ِﻪ ﺭﺍﺣِﻠﺘﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨﺎ ﺑﺮ ﹶﻛ ﺴﻬﺎ ﺨﹸﻠﻖٍ ،ﻭﻟ ِﻜ ﻦ ﺣﺒ ﺼﻮﺍﺀ ،ﻭﻣﺎ ﺫﹶﺍ ﻙ ﹶﻟﻬﺎ ِﺑ ﺕ ﺍﻟ ﹶﻘ ﻸ ِ ﱮ ج) :ﻣﺎ ﺧ َ ﺍﻟ ﹶﻘﺼﻮﺍﺀُ ،ﻓﻘﺎﻝ ﺍﻟﻨ ) (١ﲨﻊ ﺃﺣﺒﻮﺵ :ﻭﻫﻢ ﺑﻨﻮ ﺍﳍﻮﻥ ﺑﻦ ﺧﺰﳝﺔ ﺑﻦ ﻣﺪﺭﻛﺔ ،ﻭﺑﻨﻮ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻩ ﺍﺑﻦ ﻛﻨﺎﻧﺔ ،ﻭﺑﻨﻮ ﺍﳌﺼﻄﻠﻖ ﻣﻦ ﺧﺰﺍﻋﺔ ﻛﺎﻧﻮﺍ ﲢﺎﻟﻔﻮﺍ ﻣﻊ ﻗﺮﻳﺶ ،ﻗﻴﻞ ﲢﺖ ﺟﺒﻞ ﻳﻘﺎﻝ ﻟﻪ :ﺍﳊﺒﺶ ﺃﺳﻔﻞ ﻣﻜﺔ، ﻭﻗﻴﻞ :ﲰﻮﺍ ﺑﺬﻟﻚ ﻟﺘﺤﺒﺸﻬﻢ ﺃﻱ ﲤﻌﻬﻢ ،ﻭﺍﻟﺘﺤﺒﺶ :ﺍﻟﺘﺠﻤﻊ. ) (٢ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻛﺎﻥ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﳊﺪﻳﺒﻴﺔ. ) (٣ﻭﻫﻲ ﺛﻨﻴﺔ ﺍﳌﺮﺍﺭ.
١٨٣ ﺕ ﺴﹶﺄﻟﹸﻮﱏ ﺧﻄﱠ ﹰﺔ ﻳ ﻌ ﱢﻈﻤﻮ ﹶﻥ ﻓﻴﻬﺎ ﺣﺮﻣﺎ ِ ﺣﺎﺑﺲ ﺍﻟﻔِﻴﻞ( ،ﰒ ﻗﺎﻝ) :ﻭﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪﻩِ ،ﻻ ﻳ ﳊﺪﻳﺒﻴﺔ ﻋﻠﻰ ﺖ ﺑﻪ ،ﹶﻓ ﻌ ﺪ ﹶﻝ ﺣﱴ ﻧﺰﻝ ﺑﺄﻗﺼﻰ ﺍ ﹸ ﺍﻟﻠﱠﻪ ،ﺇ ﱠﻻ ﺃﻋﻄﻴﺘﻬﻢ ﺇﻳﺎﻫﺎ( ،ﰒ ﺯﺟﺮﻫﺎ ،ﻓﻮﹶﺛﺒ ﺸ ﹶﻜﻮﺍ ﺇﱃ ﺭﺳﻮﻝ ﺱ ﺃﻥ ﻧﺰﺣﻮﻩ ،ﹶﻓ ﺱ ﺗﱪﺿﺎﹰ ،ﻓﻠﻢ ﻳ ﹾﻠِﺒﹾﺜ ﻪ ﺍﻟﻨﺎ ﺿ ﻪ ﺍﻟﻨﺎ ﹶﺛ ﻤ ٍﺪ ﻗﻠﻴﻞ ﺍﳌﺎﺀ ،ﺇﳕﺎ ﻳﺘﱪ ﷲ ﻣﺎ ﺯﺍ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟ ﻌ ﹶﻄﺶ ،ﻓﺎﻧﺘﺰﻉ ﺳﻬﻤﹰﺎ ِﻣ ﻦ ِﻛﻨﺎﻧِﺘﻪِ ،ﱠﰒ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺠﻌﻠﹸﻮﻩ ﻓﻴﻪ ،ﻗﺎﻝ :ﻓﻮﺍ ِ )(١ ﺶ ﳍﻢ ﺑﺎﻟ ﺮﻯ ،ﺣﱴ ﺻﺪﺭﻭﺍ ﻋﻨﻪ. ﻳﺠِﻴ ﻼ ﻣﻦ ﺚ ﺇﻟﻴﻬﻢ ﺭﺟ ﹰ ﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﺒ ﻌ ﹶ ﺶ ﻟﱰﻭﻟﻪ ﻋﻠﻴﻬﻢ ،ﻓﺄﺣ ﺖ ﻗﺮﻳ ﻭﹶﻓ ِﺰ ﻋ ﺃﺻﺤﺎﺑﻪ ،ﻓﺪﻋﺎ ﻋﻤﺮ ﺑ ﻦ ﺍﳋﻄﱠﺎﺏ ﻟِﻴﺒﻌﺜﻪ ﺇﻟﻴﻬﻢ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻟﻴﺲ ﱃ ﲟﻜﺔ ﺃﺣ ﺪ ﻀﺐ ﱃ ﺇﻥ ﺃﻭﺫﻳﺖ ،ﹶﻓﹶﺄ ﺭ ِﺳ ﹾﻞ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻓﺈﻥ ﻋﺸ ﲑﺗﻪ ﺎ ،ﻭﺇﻧﻪ ﻣﻦ ﺑﲎ ﻛﻌﺐ ﻳﻐ ﻣﺒﱢﻠ ﹲﻎ ﻣﺎ ﺃﺭﺩﺕ ،ﻓﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﺜﻤﺎ ﹶﻥ ﺑ ﻦ ﻋﻔﺎﻥ ،ﻓﺄﺭﺳﻠﻪ ﺇﱃ ﻗﺮﻳﺶ ،ﻭﻗﺎﻝ: ﺕ ﻟﻘﺘﺎﻝ ،ﻭﺇﳕﺎ ﺟﺌﻨﺎ ﻋﻤﺎﺭﺍﹰ ،ﻭﺍﺩ ﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ( ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺄﺗ ﻰ )ﺃﺧﱪﻫﻢ ﺃﻧﺎ ﱂ ﻧﺄ ِ ﺸﺮﻫﻢ ﺑﺎﻟﻔﺘﺢ ،ﻭﳜِﺒﺮﻫﻢ ﺃﻥ ﺍﻟﻠﱠﻪ ﺭﺟﺎ ﹰﻻ ﲟﻜﺔ ﻣﺆﻣﻨﲔ ،ﻭﻧﺴﺎ ًﺀ ﻣﺆﻣﻨﺎﺕٍ ،ﻓﻴﺪﺧ ﹶﻞ ﻋﻠﻴﻬﻢ ،ﻭﻳﺒ ﺴﺘﺨﻔﻰ ﻓﻴﻬﺎ ﺑﺎﻹﳝﺎﻥ ،ﻓﺎﻧﻄﻠﻖ ﻋﺜﻤﺎﻥ ،ﻓﻤ ﺮ ﻋﻠﻰ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻣﻈ ِﻬ ﺮ ﺩﻳﻨﻪ ﲟﻜﺔ ،ﺣﱴ ﻻ ﻳ ﻗﺮﻳﺶ ﺑﺒﻠﺪﺡ ،ﻓﻘﺎﻟﻮﺍ :ﺃﻳﻦ ﺗﺮﻳﺪ؟ ﻓﻘﺎﻝ :ﺑﻌﺜﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺩﻋﻮﻛﹸﻢ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺇﱃ ﺕ ﻟِﻘﺘﺎﻝ ،ﻭﺇﳕﺎ ﺟﺌﻨﺎ ﻋﻤﺎﺭﺍﹰ ،ﻓﻘﺎﻟﻮﺍ :ﻗﺪ ﲰﻌﻨﺎ ﻣﺎ ﺗﻘﹸﻮﻝﹸ، ﺍﻹﺳﻼﻡ ،ﻭﺃﹸﺧﺒِﺮﻛﹸﻢ ﺃﻧﺎ ﱂ ﻧﺄ ِ ﻓﺎﻧ ﹸﻔ ﹾﺬ ﻟِﺤﺎﺟﺘﻚ ،ﻭﻗﺎﻡ ﺇﻟﻴﻪ ﺃﺑﺎ ﹸﻥ ﺑ ﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻓﺮﺣﺐ ﺑﻪ ،ﻭﺃﺳﺮﺝ ﻓﺮﺳﻪ ،ﻓﺤﻤﻞ ﻋﺜﻤﺎ ﹶﻥ ﻋﻠﻰ ﺍﻟﻔﺮﺱ ،ﻭﺃﺟﺎﺭﻩ ،ﻭﺃﺭﺩﻓﹶﻪ ﺃﺑﺎ ﹸﻥ ﺣﱴ ﺟﺎﺀ ﻣﻜﺔ ،ﻭﻗﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳ ﺮ ِﺟ ﻊ ﻑ ﻑ ﺑﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﺎ ﺃﹶﻇﻨﻪ ﻃﹶﺎ ﻋﺜﻤﺎ ﹸﻥ :ﺧﻠﹶﺺ ﻋﺜﻤﺎﻥ ﻗﺒﻠﻨﺎ ﺇﱃ ﺍﻟﺒﻴﺖ ﻭﻃﺎ ﺤﺼﻮﺭﻭ ﹶﻥ( ،ﻓﻘﺎﻟﹸﻮﺍ :ﻭﻣﺎ ﳝﻨﻌﻪ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻭﻗﺪ ﺧﹶﻠﺺ؟ ﻗﺎﻝ) :ﺫﹶﺍ ﻙ ﺖ ﻭﻧﺤ ﻦ ﻣ ﺑﺎﻟﺒﻴ ِ ﻑ ﻣ ﻌﻪ( ﻑ ﺑِﺎﹾﻟ ﹶﻜ ﻌﺒ ِﺔ ﺣﺘﻰ ﻧﻄﹸﻮ ﹶﻇﻨﻰ ﺑﻪ ،ﺃ ﱠﻻ ﻳﻄﹸﻮ ﻼ ﻭﺍﺧﺘﻠﻂ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﳌﺸﺮﻛﲔ ﰲ ﺃﻣﺮ ﺍﻟﺼﻠﺢ ،ﻓﺮﻣﻰ ﺭﺟ ﹲﻞ ﻣﻦ ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ ﺭﺟ ﹰ ﻣِﻦ ﺍﻟﻔﺮﻳﻖ ﺍﻵﺧﺮ ،ﻭﻛﺎﻧﺖ ﻣﻌﺮﻛﺔ ،ﻭﺗﺮﺍ ﻣﻮﺍ ﺑﺎﻟﻨﺒ ِﻞ ﻭﺍﳊِﺠﺎﺭﺓ ،ﻭﺻﺎﺡ ﺍﻟﻔﺮﻳﻘﺎ ِﻥ ﻛﻼﳘﺎ، ﻭﺍﺭﻦ ﹸﻛﻞﱡ ﻭﺍﺣ ٍﺪ ﻣِﻦ ﺍﻟﻔﺮﻳﻘﲔ ﲟﻦ ﻓﻴﻬﻢ ،ﻭﺑﻠﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻋﺜﻤﺎ ﹶﻥ ﻗﺪ ﹸﻗِﺘﻞﹶ ،ﻓﺪﻋﺎ ﺖ ﺍﻟﺸﺠﺮﺓ ،ﻓﺒﺎﻳﻌﻮﻩ ﻋﻠﻰ ﺃ ﱠﻻ ﻳ ِﻔﺮﻭﺍ، ﺇﱃ ﺍﻟﺒﻴﻌﺔ ،ﻓﺜﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﲢ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) .(٢٤٥ ،٢٤١/٥ﻭﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ) (٩٧٢٠ﻭﺃﲪﺪ ).(٣٢٢/٤
١٨٤ ﻓﺄﺧﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﺪ ﻧﻔﺴﻪ ،ﻭﻗﺎﻝ) :ﻫ ِﺬ ِﻩ ﻋ ﻦ ﻋﹾﺜﻤﺎﻥ ().(١ ﺖ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺖ ﺍﻟﺒﻴﻌﺔ ،ﺭﺟﻊ ﻋﺜﻤﺎﻥ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﺴﻠﻤﻮﻥ :ﺍﺷﺘﻔﻴ ﻭﳌﺎ ﺗ ﻤ ِ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ،ﻓﻘﺎﻝ :ﺑﺌﺲ ﻣﺎ ﻇﻨﻨﺘﻢ ﰉ ،ﻭﺍﻟﺬﻯ ﻧﻔﺴﻰ ﺑﻴﺪﻩ ،ﻟﻮ ﻣﻜﺜﺖ ﺎ ﺳﻨﺔﹰ، ﻑ ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻟﻘﺪ ﺖ ﺑِﻬﺎ ﺣﱴ ﻳﻄﹸﻮ ﳊ ﺪﻳِﺒﻴﺔِ ،ﻣﺎ ﹸﻃ ﹾﻔ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻘﻴ ﻢ ﺑﺎ ﹸ ﺶ ﺇﱃ ﺍﻟﻄﻮﺍ ِ ﻑ ﺑﺎﻟﺒﻴﺖ ،ﻓﺄﺑﻴﺖ ،ﻓﻘﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ :ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﺃﻋﻠﻤﻨﺎ ﺩﻋﺘﲎ ﻗﺮﻳ ﺖ ﺍﻟﺸﺠﺮﺓ ،ﻓﺒﺎﻳﻌﻪ ﺑﺎﷲِ ،ﻭﺃﺣﺴﻨﻨﺎ ﻇﹶﻨﺎ ،ﻭﻛﺎﻥ ﻋﻤﺮ ﺁﺧِﺬﹰﺍ ﺑِﻴ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻠﺒﻴﻌ ِﺔ ﲢ )(٢ ﺲ. ﺍﳌﺴﻠﻤﻮﻥ ﹸﻛﻠﱡﻬﻢ ﺇﻻ ﺍﳉ ﺪ ﺑ ﻦ ﹶﻗﻴ ٍ ﻭﻛﺎ ﹶﻥ ﻣ ﻌ ِﻘﻞﹸ ﺑ ﻦ ﻳﺴﺎﺭ ﺁﺧﺬﹰﺍ ﺑِﻐﺼﻨﻬﺎ ﻳﺮﻓﹶﻌ ﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) ،(٣ﻭﻛﺎﻥ ﺃ ﻭ ﹶﻝ ﻣﻦ ﺑﺎﻳﻌﻪ ﺃﺑﻮ ﺳِﻨﺎﻥ ﺍﻷ ﺳﺪِﻯ. )(٤ ﺙ ﻣﺮﺍﺕ ،ﰲ ﺃﻭﻝ ﺍﻟﻨﺎﺱ ،ﻭﺃﻭﺳﻄِﻬﻢ ،ﻭﺁ ِﺧﺮِﻫﻢ. ﻭﺑﺎﻳﻌﻪ ﺳﻠﻤ ﹸﺔ ﺑ ﻦ ﺍﻷﻛﻮﻉ ﺛﻼ ﹶ ﻓﺒﻴﻨﻤﺎ ﻫﻢ ﻛﺬﻟﻚ ،ﺇﺫ ﺟﺎﺀ ﺑ ﺪﻳﻞﹸ ﺑ ﻦ ﻭﺭﻗﺎ َﺀ ﺍﳋﹸﺰﺍﻋﻰ ﰲ ﻧﻔ ٍﺮ ﻣِﻦ ﺧﺰﺍﻋﺔ ،ﻭﻛﺎﻧﻮﺍ ﺐ ﺑ ﻦ ﹸﻟﺆﻯ ،ﻭﻋﺎﻣﺮ ﺑﻦ ﺖ ﻛﻌ ﺼ ِﺢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺃﻫﻞ ﺗِﻬﺎﻣﺔ ،ﻓﻘﺎﻝ :ﺇﱏ ﺗﺮﻛ ﻋﻴﺒ ﹶﺔ ﻧ ﳊ ﺪﻳﺒﻴﺔ ﻣﻌﻬﻢ ﺍﻟﻌﻮ ﹸﺫ ﺍ ﹶﳌﻄﹶﺎﻓِﻴﻞﹸ ،ﻭﻫﻢ ﻣﻘﺎِﺗﻠﹸﻮﻙ ،ﻭﺻﺎﺩﻭﻙ ﻋﻦ ﻟﺆﻯ ﻧﺰﻟﻮﺍ ﺃﻋﺪﺍ ﺩ ﻣِﻴﺎﻩ ﺍ ﹸ ﺸﹰﺎ ﺠ ﹾﺊ ِﻟ ِﻘﺘﺎ ِﻝ ﺃ ﺣﺪٍ ،ﻭﹶﻟ ِﻜ ﻦ ِﺟﹾﺌﺘﻨﺎ ﻣ ﻌﺘ ِﻤﺮِﻳﻦ ،ﻭﺇ ﱠﻥ ﻗﹸ ﺮﻳ ﺍﻟﺒﻴﺖ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺇﻧﺎ ﹶﻟ ﻢ ِﻧ ِ ﺨﻠﱡﻮﺍ ﺑﻴﲎ ﻭﺑﻴ ﻦ ﺍﻟﻨًﺎﺱِ ،ﻭﺇ ﹾﻥ ﺕ ِﺑ ِﻬﻢ ،ﻓﹶﺈ ﹾﻥ ﺷﺎﺅﻭﺍ ﻣﺎ ﺩ ﺩﺗﻬﻢ ،ﻭﻳ ﺿ ﺮ ﳊ ﺮﺏ ،ﻭﹶﺃ ﹶﻗ ﺪ ﻧ ﻬ ﹶﻜﺘﻬﻢ ﺍ ﹶ ﺷﺎﺅﻭﺍ ﹶﺃ ﹾﻥ ﻳ ﺪﺧﻠﹸﻮﺍ ﻓِﻴﻤﺎ ﺩﺧﻞ ﻓﻴ ِﻪ ﺍﻟﻨﺎﺱ ،ﹶﻓ ﻌﻠﹸﻮﺍ ﻭﺇ ﱠﻻ ﹶﻓ ﹶﻘ ﺪ ﺟﻤﻮﺍ ،ﻭﺇ ﹾﻥ ﻫﻢ ﹶﺃﺑﻮﺍ ﺇ ﱠﻻ ﺍﻟ ِﻘﺘﺎﻝﹶ، ﹶﻓﻮﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪﻩُِ ،ﻷﻗﹶﺎِﺗﹶﻠﻨﻬﻢ ﻋﻠﹶﻰ ﹶﺃ ﻣﺮِﻯ ﻫﺬﹶﺍ ﺣﺘﻰ ﺗﻨﻔﹶﺮ ﺩ ﺳﺎِﻟ ﹶﻔﺘِﻰ ،ﺃ ﻭ ﹶﻟﻴﻨ ِﻔ ﹶﺬﻥﱠ ﺍﻟﻠﱠﻪ ﹶﺃ ﻣ ﺮﻩ.( ﻗﺎﻝ ﺑﺪﻳﻞ :ﺳﺄﺑﻠﻐﻬﻢ ﻣﺎ ﺗﻘﻮﻝ ،ﻓﺎﻧﻄﻠﻖ ﺣﱴ ﺃﺗﻰ ﻗﹸﺮﻳﺸﺎﹰ ،ﻓﻘﺎﻝ :ﺇﱏ ﻗﺪ ﺟﺌﺘﻜﻢ ﻣِﻦ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ،ﻭﻗﺪ ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻗﻮﻻﹰ ،ﻓﺈﻥ ﺷﺌﺘﻢ ﻋﺮﺿﺘﻪ ﻋﻠﻴﻜﻢ .ﻓﻘﺎﻝ ﺳﻔﻬﺎﺅﻫﻢ :ﻻ ﺕ ﻣﺎ ﲰﻌﺘﻪ ،ﻗﺎﻝ :ﲰﻌﺘﻪ ﺣﺎﺟ ﹶﺔ ﻟﻨﺎ ﺃﻥ ﺗﺤﺪﺛﻨﺎ ﻋﻨﻪ ﺑﺸﻰﺀ .ﻭﻗﺎﻝ ﺫﻭﻭ ﺍﻟﺮﺃﻯ ﻣﻨﻬﻢ :ﻫﺎ ِ )(١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٩ ،٤٨/٧ )(٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٨٥٦ )(٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٨٥٨ ) (٤ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٨٠٧ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ.
١٨٥ ﱮ ج. ﻳﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ .ﻓﺤﺪﺛﻬﻢ ﲟﺎ ﻗﺎﻝ ﺍﻟﻨ ﺽ ﻋﻠﻴﻜﻢ ﺧﻄﱠ ﹶﺔ ﺭﺷﺪ ،ﻓﺎﻗﺒﻠﻮﻫﺎ، ﻓﻘﺎﻝ ﻋﺮﻭ ﹸﺓ ﺑ ﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺜﱠﻘﻔﻰ :ﺇﻥ ﻫﺬﹶﺍ ﻗﺪ ﻋ ﺮ ﻭﺩﻋﻮﱏ ﺁﺗِﻪ ،ﻓﻘﺎﻟﻮﺍ :ﺍﺋﺘﻪ ،ﻓﺄﺗﺎﻩ ،ﻓﺠﻌﻞ ﻳﻜﻠﻤﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱮ ج ﳓﻮﹰﺍ ﻣﻦ ﻗﻮﻟﻪ ِﻟﺒﺪﻳﻞ، ﺖ ﻟﻮ ﺍﺳﺘﺄﺻﻠ ﻓﻘﺎﻝ ﻟﻪ ﻋﺮﻭ ﹸﺓ ﻋﻨﺪ ﺫﻟﻚ :ﺃﻯ ﳏﻤﺪ؛ ﺃﺭﺃﻳ ﺖ ﺑﺄﺣ ٍﺪ ﻣِﻦ ﺖ ﻗﻮﻣﻚ ﻫﻞ ﲰﻌ ﷲ ﺇﱏ ﻷﺭﻯ ﻭﺟﻮﻫﺎﹰ ،ﻭﺃﺭﻯ ﺃﻭﺷﺎﺑﹰﺎ ﺍﻟﻌﺮﺏ ﺍﺟﺘﺎﺡ ﺃﻫﻠﻪ ﻗﺒﻠﻚ؟ ﻭﺇﻥ ﺗﻜﻦ ﺍﻷﺧﺮﻯ ،ﻓﻮﺍ ِ ﻼﺕِ ،ﺃﳓ ﻦ ﻧ ِﻔ ﺮ ﺺ ﺑ ﹾﻈ ﺮ ﺍﻟ ﱠ ﺼ ﻣﻦ ﺍﻟﻨﺎﺱ ﺧﻠﻴﻘﹰﺎ ﺃﻥ ﻳ ِﻔﺮﻭﺍ ﻭﻳﺪﻋﻮﻙ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ :ﺍ ﻣ ﻋﻨﻪ ﻭﻧﺪﻋﻪ .ﻗﺎﻝ :ﻣﻦ ﺫﺍ؟ ﻗﺎﻟﹸﻮﺍ :ﺃﺑﻮ ﺑﻜﺮ .ﻗﺎﻝ :ﺃﻣﺎ ﻭﺍﻟﺬﻯ ﻧﻔﺴﻰ ﺑﻴﺪﻩ ،ﻟﻮﻻ ﻳ ﺪ ﻛﺎﻧﺖ ﻚ ﻋﻨﺪﻯ ﱂ ﹶﺃ ﺟ ِﺰ ﻙ ﺎ ،ﻷﺟﺒﺘﻚ ،ﻭﺟﻌﻞ ﻳﻜﻠﱢﻢ ﺍﻟﻨ ﱮ ج ،ﻭﻛﻠﻤﺎ ﻛﻠﱠﻤﻪ ﺃﺧ ﹶﺬ ﺑﻠﺤﻴﺘﻪ، ﻟ ﱮ ج ،ﻭﻣﻌﻪ ﺍﻟﺴﻴﻒ ،ﻭﻋﻠﻴﻪ ﺍﳌِﻐﻔﺮ ،ﻓﻜﻠﻤﺎ ﺃﻫﻮﻯ ﻋﺮﻭ ﹸﺓ ﺱ ﺍﻟﻨ ﻭﺍﳌﻐﲑ ﹸﺓ ﺑ ﻦ ﺷﻌﺒﺔ ﻋِﻨﺪ ﺭﺃ ِ ﱮ ج ،ﺿﺮﺏ ﻳﺪﻩ ِﺑﻨ ﻌ ِﻞ ﺍﻟﺴﻴﻒِ ،ﻭﻗﺎﻝ :ﺃ ﺧ ﺮ ﻳ ﺪ ﻙ ﻋ ﻦ ﻟِﺤﻴﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﺇﱃ ﳊﻴﺔ ﺍﻟﻨ ﺖ ﺃﺳﻌﻰ ﻯ ﹸﻏ ﺪﺭ ،ﺃ ﻭ ﻟﺴ ﻓﺮﻓﻊ ﻋﺮﻭﺓ ﺭﺃﺳﻪ ﻭﻗﺎﻝ :ﻣﻦ ﺫﺍ؟ ﻗﺎﻟﻮﺍ :ﺍﳌﻐﲑ ﹸﺓ ﺑ ﻦ ﺷﻌﺒﺔ .ﻓﻘﺎﻝ :ﹶﺃ ﰲ ﻏﹶﺪﺭﺗﻚ؟ ﻭﻛﺎﻥ ﺍﳌﻐﲑ ﹸﺓ ﺻﺤﺐ ﻗﻮﻣﹰﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻘﺘﻠﻬﻢ ﻭﺃﺧﺬ ﺃﻣﻮﺍﳍﻢ ،ﰒ ﺟﺎﺀ ﺖ ِﻣﻨﻪ ﰲ ﺷﻰﺀ(. ﺴ ﱮ ج) :ﺃﻣﺎ ﺍﻹﺳﻼ ﻡ ﻓﺄ ﹾﻗﺒﻞﹸ ،ﻭﹶﺃﻣﺎ ﺍﳌﹶﺎ ﹸﻝ ﹶﻓﹶﻠ ﻓﺄﺳﻠﻢ .ﻓﻘﺎﻝ ﺍﻟﻨ ﱮج ﺨ ﻢ ﺍﻟﻨ ﷲ ﻣﺎ ﺗﻨ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﻴﻨﻴﻪ ،ﻓﻮﺍ ِ ﰒ ﺇﻥ ﻋﺮﻭﺓ ﺟﻌ ﹶﻞ ﻳ ﺮﻣﻖ ﺃﺻﺤﺎ ﻚ ﺎ ﺟِﻠﺪﻩ ﻭﻭﺟﻬﻪ ،ﻭﺇﺫﺍ ﺃﻣﺮﻫﻢ ،ﺍﺑﺘﺪﺭﻭﺍ ﻒ ﺭﺟٍ ﻞ ﻣﻨﻬﻢ ،ﹶﻓ ﺪﹶﻟ ﻧﺨﺎﻣﺔ ﺇﻻ ﻭﻗﻌﺖ ﰲ ﻛ ﺃﻣﺮﻩ ،ﻭﺇﺫﺍ ﺗﻮﺿﺄ ،ﻛﺎﺩﻭﺍ ﻳﻘﺘِﺘﻠﹸﻮﻥ ﻋﻠﻰ ﻭﺿﻮﺋﻪ ،ﻭﺇﺫﺍ ﺗﻜﻠﱠﻢ ﺧﻔﻀﻮﺍ ﺃﺻﻮﺍﻢ ﻋﻨﺪﻩ ،ﻭﻣﺎ ﷲ ﻟﻘﺪ ﻯ ﻗﻮﻡ؛ ﻭﺍ ِ ﺤﺪﻭﻥ ﺇﻟﻴﻪ ﺍﻟﻨﻈ ﺮ ﺗﻌﻈﻴﻤﹰﺎ ﻟﻪ ،ﻓﺮﺟﻊ ﻋﺮﻭ ﹸﺓ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ،ﻓﻘﺎﻝ :ﺃ ﻳ ِ ﺖ ﻣﻠﻜﹰﺎ ﻳﻌﻈﻤﻪ ﷲ ﻣﺎ ﺭﺃﻳ ﺕ ﻋﻠﻰ ﺍﳌﻠﻮ ِﻙ :ﻋﻠﻰ ﻛﺴﺮﻯ ،ﻭﻗﻴﺼﺮ ،ﻭﺍﻟﻨﺠﺎﺷﻰ ،ﻭﺍ ِ ﻭﻓﺪ ﻒ ﺭﺟﻞ ﺖﰲﻛ ﷲ ﺇﻥ ﺗﻨﺨﻢ ﻧﺨﺎﻣﺔ ﺇﻻ ﻭﻗﹶﻌ ﺏ ﳏﻤﺪ ﳏﻤﺪﺍﹰ ،ﻭﺍ ِ ﺃﺻﺤﺎﺑﻪ ﻣﺎ ﻳﻌ ﱢﻈ ﻢ ﺃﺻﺤﺎ ﻣﻨﻬﻢ ،ﻓﺪﻟﻚ ﺎ ﻭﺟﻬﻪ ﻭﺟﻠﺪﻩ ،ﻭﺇﺫﺍ ﺃﻣﺮﻫﻢ ﺍﺑﺘﺪﺭﻭﺍ ﺃﻣﺮﻩ ،ﻭﺇﺫﺍ ﺗﻮﺿﺄ ،ﻛﺎﺩﻭﺍ ﻳﻘﺘِﺘﻠﹸﻮﻥ ﺤﺪﻭﻥ ﺇﻟﻴﻪ ﺍﻟﻨﻈ ﺮ ﺗﻌﻈﻴﻤﹰﺎ ﻟﻪ، ﻋﻠﻰ ﻭﺿﻮﺋﻪ ،ﻭﺇﺫﺍ ﺗﻜﻠﱠﻢ ،ﺧﻔﻀﻮﺍ ﺃﺻﻮﺍﻢ ﻋﻨﺪﻩ ،ﻭﻣﺎ ﻳ ِ ﻭﻗﺪ ﻋﺮﺽ ﻋﻠﻴﻜﻢ ﺧﻄﱠ ﹶﺔ ﺭﺷﺪ ،ﻓﺎﻗﺒﻠﹸﻮﻫﺎ ،ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺑﲎ ﻛِﻨﺎﻧﺔ :ﺩﻋﻮﱏ ﺁِﺗﻪِ ،ﻓﻘﺎﻟﻮﺍ: ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ .ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻫﺬﺍ ﻓﹸﻼ ﹲﻥ( ،ﻭﻫﻮ ﻣﻦ ﻑ ﻋﻠﻰ ﺍﻟﻨ ﺍﹾﺋِﺘﻪِ ،ﻓﻠﻤﺎ ﺃﺷﺮ ﻗﻮﻡ ﻳﻌﻈﱢﻤﻮﻥ ﺍﻟﺒ ﺪﻥﹶ ،ﻓﺎﺑﻌﺜﹸﻮﻫﺎ ﻟﻪ ،ﻓﺒﻌﺜﻮﻫﺎ ﻟﻪ ،ﻭﺍﺳﺘﻘﺒﻠﻪ ﺍﻟﻘﻮ ﻡ ﻳﹶﻠﺒﻮﻥ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﺼﺪﻭﺍ ﻋ ِﻦ ﺍﻟﺒﻴ ِ ﻗﺎﻝ ) :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ،ﻣﺎ ﻳﻨﺒﻐﻰ ِﻟ ﻬ ﺆﻻﹶﺀ ﺃﻥ ﻳ ﺖ( ،ﻓﺮﺟﻊ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ،ﻓﻘﺎﻝ: ﺼﺪﻭﺍ ﻋﻦ ﺍﻟﺒﻴﺖ ﺕ .ﻭﻣﺎ ﺃﺭﻯ ﺃﻥ ﻳ ﺕ ﻭﺃﹸ ﺷ ِﻌ ﺮ ﺖ ﺍﻟﺒﺪﻥ ﻗﺪ ﹸﻗﱢﻠ ﺪ ﺭﺃﻳ
١٨٦ ﻓﻘﺎﻡ ِﻣ ﹾﻜ ﺮﺯ ﺑ ﻦ ﺣﻔﺺ ،ﻓﻘﺎﻝ :ﺩﻋﻮﱏ ﺁﺗﻪ .ﻓﻘﺎﻟﻮﺍ :ﺍﺋﺘ ِﻪ .ﻓﻠﻤﺎ ﺃﺷﺮﻑ ﻋﻠﻴﻬﻢ ،ﻗﺎﻝ ﱮ ج) :ﻫﺬﺍ ِﻣ ﹾﻜ ﺮﺯ ﺑﻦ ﺣ ﹾﻔﺺٍ ،ﻭﻫﻮ ﺭﺟﻞ ﻓﺎﺟﺮ( ،ﻓﺠﻌﻞ ﻳ ﹶﻜﻠﱢﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺒﻴﻨﺎ ﺍﻟﻨ ﻫ ﻮ ﻳﻜﻠﻤﻪ ،ﺇﺫ ﺟﺎﺀ ﺳﻬﻴ ﹸﻞ ﺑ ﻦ ﻋﻤﺮﻭ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﹶﻗ ﺪ ﺳ ﻬ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﻣﻦ ﺃﻣﺮﻛﹸﻢ(، ﻓﻘﺎﻝ :ﻫﺎﺕِ ،ﺍﻛﺘﺐ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﻛِﺘﺎﺑﺎﹰ ،ﻓﺪﻋﺎ ﺍﻟﻜﺎﺗﺐ ،ﻓﻘﺎﻝ) :ﺍﻛﺘﺐ ﺑﺴ ِﻢ ﺍﻟﻠﱠﻪ ﺍﻟ ﺮﺣﻤ ِﻦ ﻚ ﺍﻟﱠﻠ ﻬﻢ ﲰ ﷲ ﻣﺎ ﻧﺪﺭﻯ ﻣﺎ ﻫﻮ ،ﻭﻟﻜﻦ ﺍﻛﺘﺐ :ﺑﺎ ِ ﺍﻟﺮﺣﻴ ِﻢ( .ﻓﻘﺎﻝ ﺳﻬﻴﻞ :ﺃﻣﺎ ﺍﻟﺮﲪﻦ ،ﻓﻮﺍ ِ ﷲ ﻻ ﻧﻜﺘﺒﻬﺎ ﺇﻻ ﺑﺴ ِﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،ﻓﻘﺎﻝ ﺖ ﺗﻜﺘﺐ ،ﻓﻘﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ :ﻭﺍ ِ ﻛﻤﺎ ﻛﻨ ﺤ ﻤ ﺪ ﺭﺳﻮ ﹸﻝ ﻚ ﺍﻟﱠﻠ ﻬﻢ ،(ﰒ ﻗﺎﻝ) :ﺍ ﹾﻛﺘ ﺐ ﺑﺎ ﺳ ِﻤ ﱮ ج) :ﺍ ﹾﻛﺘ ﺍﻟﻨ ﺐ :ﻫﺬﺍ ﻣﺎ ﻗﺎﺿﻰ ﻋﹶﻠﻴ ِﻪ ﻣ ﷲ ﻟﻮ ﻛﻨﺎ ﻧﻌﻠ ﻢ ﺃﻧﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻣﺎ ﺻﺪﺩﻧﺎ ﻙ ﻋﻦ ﺍﻟﺒﻴﺖ ،ﻭﻻ ﺍﻟﻠﱠﻪ( ،ﻓﻘﺎﻝ ﺳﻬﻴﻞ :ﻓﻮﺍ ِ ﻗﺎﺗﻠﻨﺎﻙ ،ﻭﻟﻜﻦ ﺍﻛﺘﺐ :ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﺇﻧﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﻭﺇ ﹾﻥ ﱮ ج) :ﻋﻠﻰ ﹶﺃ ﹾﻥ ﹶﲣﻠﱡﻮﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺤﻤ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ( ﹶﻓﻘﹶﺎﻝ ﺍﻟﻨ ﺐ :ﻣ ﹶﻛ ﱠﺬﺑﺘﻤﻮﱏ ،ﺍ ﹾﻛﺘ ﺿ ﻐ ﹶﻄﺔﹰ ،ﻭﻟﻜﻦ ﺏ ﺃﻧﺎ ﹸﺃ ِﺧ ﹾﺬﻧﺎ ﺙ ﺍﻟﻌﺮ ﷲ ﻻ ﺗﺘﺤﺪ ﹸ ﻑ ِﺑ ِﻪ( ،ﻓﻘﺎﻝ ﺳﻬﻴﻞ :ﻭﺍ ِ ﺍﻟﺒﻴﺖِ ،ﹶﻓﻨﻄﹸﻮ ﺫﻟﻚ ﻣِﻦ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ ،ﻓﻜﺘﺐ ،ﻓﻘﺎﻝ ﺳﻬﻴﻞ :ﻋﻠﻰ ﺃﻥ ﻻ ﻳﺄﺗِﻴﻚ ِﻣﻨﺎ ﺭﺟﻞ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺩِﻳﻨﻚ ﺇﻻ ﺭﺩﺩﺗﻪ ﺇﻟﻴﻨﺎ ،ﻓﻘﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ،ﻛﻴﻒ ﻳﺮ ﺩ ﺇﱃ ﺍﳌﺸﺮﻛﲔ ،ﻭﻗﺪ ﺟﺎﺀ ﻣﺴﻠﻤﹰﺎ. ﻒ ﰲ ﻗﻴﻮﺩﻩ ﹶﻗ ﺪ ﺧﺮﺝ ﻓﺒﻴﻨﺎ ﻫﻢ ﻛﺬﻟﻚ ،ﺇﺫ ﺟﺎﺀ ﺃﺑﻮ ﺟﻨﺪﻝ ﺑﻦ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﻳﺮ ﺳ ﻣﻦ ﺃﺳﻔﻞ ﻣﻜﺔ ﺣﱴ ﺭﻣﻰ ﺑﻨﻔﺴﻪ ﺑﲔ ﻇﹸﻬﻮ ِﺭ ﺍﳌﹸﺴﻠﻤﲔ ،ﻓﻘﺎﻝ ﺳﻬﻴﻞ :ﻫﺬﺍ ﻳﺎ ﳏﻤ ﺪ ﺃﻭﻝ ﻣﺎ ﷲ ﺇﺫﹰﺍ ﺏ ﺑﻌﺪ( ،ﻓﻘﺎﻝ :ﻓﻮﺍ ِ ﺾ ﺍﻟﻜﺘﺎ ﻚ ﻋﻠﻴﻪ ﺃﻥ ﺗ ﺮﺩ ﻩ ﺇﱃﱠ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﺇﻧﺎ ﱂ ﻧﻘ ِ ﺃﻗﺎﺿﻴ ﻻ ﹸﺃﺻﺎﳊﻚ ﻋﻠﻰ ﺷﻰﺀ ﺃﺑﺪﺍﹰ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﹶﻓﹶﺄ ِﺟ ﺰﻩ ﱃ( ،ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﲟﺠﻴﺰﻩ ﻟﻚ. ﻗﺎﻝ) :ﺑﻠﻰ ﻓﺎﻓﻌﻞ( ،ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﻔﺎﻋﻞ .ﻗﺎﻝ ﻣِﻜﺮﺯ :ﺑﻠﻰ ﻗﺪ ﺃﺟﺰﻧﺎﻩ .ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻨﺪﻝ: ﺖ ﻣﺴﻠﻤﺎﹰ ،ﺃﻻ ﺗﺮﻭﻥ ﻣﺎ ﻟﻘﻴﺖ؟ ﻭﻛﺎﻥ ﻗﺪ ﻳﺎ ﻣﻌﺸ ﺮ ﺍﳌﺴﻠﻤﲔ؛ ﹸﺃ ﺭﺩ ﺇﱃ ﺍﳌﺸﺮﻛﲔ ،ﻭﻗﺪ ﺟِﺌ ﺖ ﺇﻻ ﺖ ﻣﻨﺬ ﺃﺳﻠﻤ ﷲ ﻣﺎ ﺷﻜﻜ ﺏ ﰲ ﺍﻟﻠﱠﻪ ﻋﺬﺍﺑﹰﺎ ﺷﺪﻳﺪﺍﹰ ،ﻗﺎﻝ ﻋ ﻤﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ :ﻭﺍ ِ ﻋ ﱢﺬ ﺖ ﻧﱮ ﺍﻟﻠﱠﻪ ﺣﻘﺎﹰ؟ ﻗﺎﻝ) :ﺑﻠﻰ(، ﺖ ﺍﻟﻨﱮ ج ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻟﺴ ﻳﻮﻣﺌﺬ .ﻓﺄﺗﻴ ﺖ :ﻋﻼ ﻡ ﻧﻌﻄﻰ ﺍﻟﺪﻧﻴ ﹶﺔ ﰲ ﺖ :ﺃﻟﺴﻨﺎ ﻋﻠﻰ ﺍﳊﻖ ﻭﻋﺪﻭﻧﺎ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ؟ ﻗﺎﻝ) :ﺑﻠﻰ( ،ﻓﻘﻠ ﻗﻠ ﺤﻜﹸﻢ ﺍﻟﻠﱠﻪ ﺑﻴﻨﻨﺎ ﻭﺑ ﺩﻳﻨﻨﺎ ﺇﺫﺍﹰ ،ﻭﻧ ﺮ ِﺟ ﻊ ﻭﳌﺎ ﻳ ﲔ ﺃﻋﺪﺍﺋﻨﺎ؟ ﻓﻘﺎﻝ) :ﺇﻧﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻭﻫ ﻮ ﻑ ﺑﻪ؟ ﺖ ﻭﻧﻄﻮ ﺖ ﺗﺤﺪﺛﻨﺎ ﺃﻧﺎ ﺳﻨﺄﺗﻰ ﺍﻟﺒﻴ ﺖ ﻛﻨ ﺖ :ﺃ ﻭ ﻟﺴ ﺴﺖ ﺃ ﻋﺼِﻴ ِﻪ( ،ﻗﻠ ﺻﺮِﻯ ،ﻭﹶﻟ ﻧﺎ ِ ﻑ ﺑﻪ(. ﻚ ﺁﺗﻴ ِﻪ ﻭ ﻣ ﱠﻄﻮ ﺖ :ﻻ .ﻗﺎ ﹶﻝ) :ﻓﺈﻧ ﻚ ﺗ ﹾﺄﺗِﻴ ِﻪ ﺍﻟﻌﺎﻡ(؟ ،ﻗﻠ ﻚ ﹶﺃﻧ ﻗﺎﻝ) :ﺑﻠﹶﻰ ،ﹶﺃﹶﻓﹶﺄ ﺧﺒ ﺮﺗ
١٨٧ ﺖ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺭ ﺩ ﻋﻠ ﻰ ﺃﺑﻮ ﺑﻜﺮ ﻛﻤﺎ ﺭ ﺩ ﺖ ﻟﻪ ﻛﻤﺎ ﻗﻠ ﺖ ﺃﺑﺎ ﺑﻜﺮ ،ﻓﻘﻠ ﻗﺎﻝ :ﻓﺄﺗﻴ ﳊ ﻖ. ﷲ ﺇﻧﻪ ﹶﻟﻌﻠﻰ ﺍ ﹶ ﻋﻠ ﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳﻮﺍﺀ ،ﻭﺯﺍﺩ :ﻓﺎﺳﺘ ﻤﺴِﻚ ِﺑ ﻐ ﺮ ِﺯ ِﻩ ﺣﺘﻰ ﺗﻤﻮﺕ ،ﻓﻮﺍ ِ ﻗﺎﻝ ﻋﻤﺮ :ﻓﻌﻤﻠﺖ ﻟﺬﻟﻚ ﺃﻋﻤﺎ ﹰﻻ. ﻓﻠﻤﺎ ﻓﺮﻍ ﻣِﻦ ﻗﻀﻴﺔ ﺍﻟﻜﺘﺎﺏ ،ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻗﹸﻮ ﻣﻮﺍ ﻓﹶﺎﻧ ﺤﺮﻭﺍ ،ﰒ ﺍ ﺣِﻠﻘﹸﻮﺍ( ﺙ ﻣﺮﺍﺕ ،ﻓﻠﻤﺎ ﱂ ﻳ ﹸﻘ ﻢ ِﻣﻨﻬﻢ ﺃﺣﺪ ،ﻗﺎﻡ ﷲ ﻣﺎ ﻗﹶﺎ ﻡ ِﻣﻨ ﻬ ﻢ ﺭﺟ ﹲﻞ ﻭﺍﺣﺪ ﺣﱴ ﻗﺎﻝ ﺫﻟﻚ ﺛﻼ ﹶ ﹶﻓﻮﺍ ِ ﻓﺪﺧﻞ ﻋﻠﻰ ﹸﺃﻡ ﺳﻠﻤﺔ ،ﻓﺬﻛﺮ ﳍﺎ ﻣﺎ ﹶﻟ ِﻘ ﻰ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻟﺖ ﹸﺃﻡ ﺳﻠﻤﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻚ ﺤ ﺮ ﺑ ﺪﻧﻚ ،ﻭﺗﺪﻋﻮ ﺣﺎِﻟ ﹶﻘ ﺝ ﰒ ﻻ ﺗﻜﻠﱢﻢ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻛﻠﻤﺔ ﺣﱴ ﺗﻨ ﺐ ﺫﻟﻚ؟ ﺍﺧ ﺮ ﺤ ﹶﺃﺗِ ﻓﻴﺤﻠ ﹶﻘﻚ ،ﻓﻘﺎﻡ ،ﻓﺨﺮﺝ ،ﻓﻠﻢ ﻳ ﹶﻜﱢﻠ ﻢ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺣﱴ ﻓﻌﻞ ﺫﻟﻚ :ﳓﺮ ﺑﺪﻧﺔ ،ﻭﺩﻋﺎ ﺣﺎﻟِﻘﻪ ﺤِﻠﻖ ﺑﻌﻀﺎﹰ ،ﺣﱴ ﻛﺎ ﺩ ﺱ ﺫﻟﻚ ،ﻗﺎﻣﻮﺍ ﻓﻨﺤﺮﻭﺍ ،ﻭﺟﻌﻞ ﺑﻌﻀﻬﻢ ﻳ ﻓﺤﻠﻘﻪ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻨﺎ ﺑﻌﻀﻬﻢ ﻳﻘﺘ ﹸﻞ ﺑﻌﻀﹰﺎ ﻏﻤﺎﹰ ،ﰒ ﺟﺎﺀﻩ ﻧﺴﻮ ﹲﺓ ﻣﺆﻣﻨﺎ ﺕ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺼ ِﻢ ﺍﻟ ﹶﻜﻮﺍِﻓ ِﺮ ﺤﻨﻮ ﻫ ﻦ﴾ ﺣﱴ ﺑﻠﻎِ﴿ :ﺑ ِﻌ ﺕ ﻓﹶﺎ ﻣﺘ ِ ﺕ ﻣﻬﺎ ِﺟﺮﺍ ٍ ﺁ ﻣﻨﻮﹾﺍ ﺇﺫﹶﺍ ﺟﺎ َﺀﻛﹸﻢ ﺍ ﹸﳌ ﺆ ِﻣﻨﺎ ﺸﺮﻙ ،ﻓﺘﺰﻭﺝ ﺇﺣﺪﺍ ﻫﻤﺎ ﻣﻌﺎﻭﻳﺔ، ﴾]ﺍﳌﻤﺘﺤﻨﺔ[١٠:ﻓﻄﻠﱠﻖ ﻋ ﻤﺮ ﻳﻮﻣﺌ ٍﺬ ﺍﻣﺮﺃﺗﲔ ﻛﺎﻧﺘﺎ ﻟﻪ ﰲ ﺍﻟ ِ ﺤﻨﺎ ﻭﺍﻷُﺧﺮﻯ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﰱ ﻣﺮﺟﻌﻪ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ﴿ :ﺇﻧﺎ ﹶﻓﺘ ﻚ ﻚ ﻭﻳ ﻬ ِﺪﻳ ﻚ ﻭﻣﺎ ﺗﹶﺄ ﺧ ﺮ ﻭﻳِﺘ ﻢ ِﻧ ﻌ ﻤﺘﻪ ﻋﹶﻠﻴ ﻚ ﺍﻟﻠﱠﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣِﻦ ﹶﺫﻧِﺒ ﻚ ﹶﻓﺘﺤﹰﺎ ﻣﺒِﻴﻨﹰﺎ * ِﻟﻴ ﻐ ِﻔ ﺮ ﹶﻟ ﹶﻟ ﺻﺮﺍﻃﹰﺎ ﻣ ِ ﺴﺘﻘِﻴ ﻤﹰﺎ * ﻭﻳﻨﺼ ﺮ ﻙ ﺍﻟﻠﱠﻪ ﻧﺼﺮﹰﺍ ﻋﺰِﻳﺰﹰﺍ﴾]ﺍﻟﻔﺘﺢ ،[٢-١ :ﻓﻘﺎﻝ ﻋﻤﺮ :ﺃ ﻭ ﻓﺘ ﺢ ﻫ ﻮ ﻳﺎ ﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻓﻤﺎ ﹶﻟﻨﺎ؟ ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ) :ﻧﻌﻢ( ،ﻓﻘﺎﻝ ﺍﻟﺼﺤﺎﺑ ﹸﺔ :ﻫﻨﻴﺌﹰﺎ ﻟ ﲔ]﴾...ﺍﻟﻔﺘﺢ[٤ :ﺍﻵﻳﺔ. ﺏ ﺍﹾﻟﻤ ﺆ ِﻣِﻨ ﺴﻜِﻴﻨ ﹶﺔ ﰲ ﹸﻗﻠﹸﻮ ِ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿ :ﻫ ﻮ ﺍﱠﻟﺬِﻯ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﻭﳌﺎ ﺭﺟﻊ ﺇﱃ ﺍ ﹶﳌﺪِﻳﻨﺔ ،ﺟﺎﺀﻩ ﺃﺑﻮ ﺑﺼﲑ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ ﻣﺴﻠﻤﺎﹰ ،ﻓﺄﺭﺳﻠﻮﺍ ﰲ ﻃﻠﺒﻪ ﺖ ﻟﻨﺎ ،ﻓﺪﻓﻌﻪ ﺇﱃ ﺍﻟﺮﺟﻠﲔ ،ﻓﺨﺮﺟﺎ ﺑﻪ ﺣﱴ ﺑﻠﻐﺎ ﺫﺍ ﺭﺟﻠﲔ ،ﻭﻗﺎﻟﻮﺍ :ﺍﻟﻌﻬ ﺪ ﺍﻟﺬﻯ ﺟﻌﻠ ﷲ ﺇﻧﻰ ﻷﺭﻯ ﳊﹶﻠﻴ ﹶﻔﺔِ ،ﻓﱰﻟﻮﺍ ﻳﺄﻛﹸﻠﻮﻥ ﻣِﻦ ﲤﺮ ﳍﻢ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﺼﲑ ﻷﺣﺪ ﺍﻟﺮﺟﻠﲔ :ﻭﺍ ِ ﺍﹸ ﺳﻴ ﹶﻔ ﺖ ﺑﻪ ﰒ ﺟﺮﺑﺖ، ﷲ ﺇﻧﻪ ﳉﻴﺪ ،ﻟﻘﺪ ﺟﺮﺑ ﻚ ﻫﺬﺍ ﺟﻴﺪﺍﹰ ،ﻓﺎﺳﺘﻠﱠﻪ ﺍﻵﺧﺮ ،ﻓﻘﺎﻝ :ﹶﺃ ﺟ ﹾﻞ ﻭﺍ ِ ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﺼﲑ :ﺃﺭﱏ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ،ﻓﺄﻣﻜﻨﻪ ﻣﻨﻪ ،ﻓﻀﺮﺑﻪ ﺑﻪ ﺣﱴ ﺑﺮﺩ ،ﻭﻓ ﺮ ﺍﻵﺧ ﺮ ﺑﻌﺪﻭ ﺣﱴ ﺑﻠﻎ ﺍﳌﺪﻳﻨﺔ ،ﻓﺪﺧﻞ ﺍﳌﺴﺠﺪ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﺭﺁ ﻩ) :ﹶﻟ ﹶﻘ ﺪ ﺭﺃﻯ ﻫﺬﹶﺍ ﺫﹸ ﻋ ﺮﹰﺍ(، ﷲ ﺻﺎﺣﱮ ،ﻭﺇﱏ ﳌﻘﺘﻮﻝ ،ﻓﺠﺎﺀ ﺃﺑﻮ ﺑﺼﲑ ،ﻓﻘﺎﻝ :ﻳﺎ ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﻨﱮ ج ،ﻗﺎﻝ :ﻗﹸِﺘ ﹶﻞ ﻭﺍ ِ ﱮ ج: ﷲ ﺃﻭﰱ ﺍﻟﻠﱠﻪ ِﺫﻣﺘﻚ ،ﻗﺪ ﺭﺩﺩﺗﲎ ﺇﻟﻴﻬﻢ ،ﻓﺄﳒﺎﱏ ﺍﻟﻠﱠﻪ ﻣﻨﻬﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﱮ ﺍﻟﻠﱠﻪ؛ ﻗﺪ ﻭﺍ ِ ﻧ ﲰ ﻊ ﺫﻟﻚ ،ﻋﺮﻑ ﺃﻧﻪ ﺳﲑﺩﻩ ﺇﻟﻴﻬﻢ، ﺴﻌﺮ ﺣ ﺮﺏٍ ،ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪ ﹶﺃ ﺣ ﺪ( ،ﻓﻠﻤﺎ ِ ) ﻭﻳﻞﹸ ﺃﹸ ﻣ ِﻪ ِﻣ
١٨٨ ﺖ ﻣﻨﻬﻢ ﺃﺑﻮ ﺟﻨﺪﻝ ﺑ ﻦ ﺳﻬﻴﻞ ،ﻓﻠﺤﻖ ﺑﺄﰉ ﺑﺼﲑ، ﻒ ﺍﻟﺒﺤﺮِ ،ﻭﻳﻨﻔﻠ ﻓﺨﺮﺝ ﺣﱴ ﺃﺗﻰ ﺳِﻴ ﺝ ﻣِﻦ ﻗﺮﻳﺶ ﺭﺟﻞ ﻗﺪ ﺃﺳﻠﻢ ﺇﻻ ﳊﻖ ﺑﺄﰉ ﺑﺼﲑ ،ﺣﱴ ﺍﺟﺘﻤﻌﺖ ﻣﻨﻬﻢ ﻋِﺼﺎﺑﺔ، ﻓﻼ ﳜ ﺮ ﷲ ﻻ ﻳﺴﻤﻌﻮ ﹶﻥ ﺑﻌ ٍﲑ ﻟﻘﹸﺮﻳﺶ ﺧﺮﺟﺖ ﺇﱃ ﺍﻟﺸﺎﻡ ﺇﻻ ﺍﻋﺘﺮﺿﻮﺍ ﳍﺎ ،ﻓﻘﺘﻠﻮﻫﻢ ،ﻭﺃﺧﺬﻭﺍ ﻓﻮﺍ ِ ﱮ ج ﺗﻨﺎ ِﺷﺪﻩ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺮﺣﻢ ﻟـﻤﺎ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ،ﻓﻤﻦ ﺃﺗﺎﻩ ﺶ ﺇﱃ ﺍﻟﻨ ﺃﻣﻮﺍﳍﻢ ،ﻓﺄﺭﺳﻠﺖ ﻗﺮﻳ ﻒ ﹶﺃﻳ ِﺪﻳﻬ ﻢ ﻋﻨ ﹸﻜ ﻢ ﻭﹶﺃﻳ ِﺪﻳﻜﹸ ﻢ ﻋﻨﻬﻢ ﻣﻨﻬﻢ ،ﻓﻬﻮ ﺁﻣﻦ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﴿ :ﻭﻫ ﻮ ﺍﱠﻟﺬِﻯ ﹶﻛ ِﺑﺒ ﹾﻄ ِﻦ ﻣﻜﱠ ﹶﺔ ﻣِﻦ ﺑ ﻌ ِﺪ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻇ ﹶﻔ ﺮﻛﹸ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ ﴾....ﺣﱴ ﺑﻠﻎ ﴿ :ﺣ ِﻤﻴ ﹶﺔ ﺍﳉﹶﺎﻫِﻠﻴ ِﺔ﴾]ﺍﻟﻔﺘﺢ-٢٤ : ﺴ ِﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ، ،[٢٦ﻭﻛﺎﻧﺖ ﲪﻴﺘﻬﻢ ﺃﻢ ﱂ ﻳ ِﻘﺮﻭﺍ ﺃﻧﻪ ﻧﱮ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻳﻘﺮﻭﺍ ِﺑِﺒ )(١ ﻭﺣﺎﻟﹸﻮﺍ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺒﻴﺖ. ﺖ :ﰲ )ﺍﻟﺼﺤﻴﺢ( :ﺃﻥ ﺍﻟﻨﱮ ج )ﺗﻮﺿﺄ ،ﻭﻣ ﺞ ﰲ ﺑﺌﺮ ﺍﳊﺪﻳﺒﻴﺔ ﻣﻦ ﻓﻤﻪ، ﻗﻠ )(٢ ﺖ ﺑﺎﳌﺎ ِﺀ( ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﱪﺍﺀ ﺑ ﻦ ﻋﺎﺯﺏ ،ﻭﺳﻠﻤ ﹸﺔ ﺑ ﻦ ﺍﻷﻛﻮﻉ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ(. ﻓﺠﺎﺷ ﺨ ﺮﻣﺔ ،ﺃﻧﻪ ﻏﺮﺯ ﻓﻴﻬﺎ ﺳﻬﻤﹰﺎ ﻣِﻦ ﻭﻗﺎﻝ ﻋﺮﻭﺓ :ﻋﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ،ﻭﺍﳌِﺴﻮﺭ ﺑﻦ ﻣ )(٣ ﻛﻨﺎﻧﺘﻪ ،ﻭﻫﻮ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻳﻀﹰﺎ. ﻭﰱ ﻣﻐﺎﺯﻯ ﺃﰉ ﺍﻷﺳﻮﺩ ﻋﻦ ﻋﺮﻭﺓ :ﺗﻮﺿﺄ ﰲ ﺍﻟ ﺪﹾﻟﻮِ ،ﻭﻣﻀﻤﺾ ﻓﺎﻩ ،ﰒ ﻣ ﺞ ﻓﻴﻪ، ﺼﺐ ﰲ ﺍﻟﺒﺌﺮ ،ﻭﻧﺰﻉ ﺳﻬﻤﹰﺎ ﻣﻦ ﻛِﻨﺎﻧﺘﻪ ،ﻭﺃﻟﻘﺎﻩ ﰲ ﺍﻟﺒﺌﺮ ،ﻭﺩﻋﺎ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ، ﻭﺃﻣﺮ ﺃﻥ ﻳ ﺕ ﺑﺎﳌﺎﺀ ﺣﱴ ﺟﻌﻠﹸﻮﺍ ﻳﻐﺘ ِﺮﻓﹸﻮ ﹶﻥ ﺑﺄﻳﺪﻳﻬﻢ ﻣﻨﻬﺎ ،ﻭﻫﻢ ﺟﻠﻮﺱ ﻋﻠﻰ ﺷﻘﱢﻬﺎ ،ﻓﺠﻤﻊ ﺑﲔ ﹶﻓﻐﺎ ﺭ ﺍﻷﻣﺮﻳﻦ ،ﻭﻫﺬﺍ ﺃﺷﺒﻪ ﻭﺍﷲ ﺃﻋﻠﻢ. ﺱ ﻳﻮ ﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺶ ﺍﻟﻨﺎ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( :ﻋﻦ ﺟﺎﺑﺮ ،ﻗﺎﻝ :ﻋ ِﻄ ﺱ ﳓﻮﻩ ،ﻓﻘﺎﻝ) :ﻣﺎ ﻟﻜﻢ(؟ ﻗﺎﻟﻮﺍ :ﻳﺎ ﺶ ﺍﻟﻨﺎ ج ﺑﲔ ﻳﺪﻳﻪ ﺭ ﹾﻛﻮﺓ ﻳﺘﻮﺿﺄ ﻣﻨﻬﺎ ،ﺇﺫ ﺟ ﻬ ﲔ ﻳﺪﻳﻚ) ،ﻓﻮﺿﻊ ﻳﺪﻩ ﰲ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻣﺎ ﻋﻨﺪﻧﺎ ﻣﺎﺀ ﻧﺸﺮﺏ ،ﻭﻻ ﻣﺎ ﻧﺘﻮﺿﺄ ﺇﻻ ﻣﺎ ﺑ ﺍﻟﺮﻛﻮﺓ ،ﻓﺠﻌﻞ ﺍﳌﺎ ُﺀ ﻳﻔﻮ ﺭ ﻣﻦ ﺑﲔ ﺃﺻﺎﺑﻌﻪ ﺃﻣﺜﺎﻝ ﺍﻟﻌﻴﻮﻥ ،ﻓﺸﺮﺑﻮﺍ ،ﻭﺗﻮﺿﺆﻭﺍ ،ﻭﻛﺎﻧﻮﺍ ﲬ ﺲ ﻋﺸﺮﺓ ﻣﺎﺋﺔ (٤)،ﻭﻫ ِﺬ ِﻩ ﻏ ﲑ ﻗﺼﺔ ﺍﻟﺒﺌﺮ(. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٦٠ ،٢٤١/٥ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٤٠/٧ﻭﻣﺴﻠﻢ ).(١٨٠٧ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٤٥/٥ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٤١/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
١٨٩ ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﺃﺻﺎﻢ ﻟﻴﻠﺔ ﻣﻄﺮ ،ﻓﻠﻤﺎ ﺻﻠﱠﻰ ﺍﻟﻨﱮ ج ﺍﻟﺼﺒﺢ ،ﻗﺎﻝ) :ﹶﺃﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎﺫﺍ ﺻﺒ ﺢ ِﻣ ﻦ ِﻋﺒﺎﺩِﻯ ﻣ ﺆ ِﻣ ﻦ ﰉ ﻭﻛﹶﺎِﻓﺮ، ﻗﺎ ﹶﻝ ﺭﺑﻜﹸﻢ ﺍﻟﻠﱠﻴﹶﻠ ﹶﺔ(؟ ﻗﺎﻟﻮﺍ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻗﺎﻝ) :ﹶﺃ ﻚ ﻣﺆﻣ ﻦ ﰉ ،ﻛﹶﺎﻓ ﺮ ﺑﺎﻟ ﹶﻜ ﻮ ﹶﻛﺐِ ،ﻭﺃﻣﺎ ﻣ ﻦ ﻀ ِﻞ ﺍﻟﻠﱠﻪ ﻭ ﺭ ﺣﻤﺘﻪِ ،ﻓﹶﺬِﻟ ﹶﻓﹶﺄﻣﺎ ﻣ ﻦ ﻗﹶﺎ ﹶﻝ :ﻣ ِﻄ ﺮﻧﺎ ِﺑ ﹶﻔ )(١ ﻚ ﻛﹶﺎﻓ ﺮ ﰉ ﻣﺆﻣ ﻦ ﺑﺎﻟﻜﻮﻛﺐ(. ﻗﹶﺎ ﹶﻝ :ﻣ ِﻄ ﺮﻧﺎ ِﺑﻨ ﻮ ِﺀ ﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﻓﹶﺬِﻟ ﻓﺼﻞ
ﺏ ﻋﺸ ﺮ ﺳﻨﲔ ،ﻭﺃﻥ ﻳﺄﻣ ﻦ ﻭﺟﺮﻯ ﺍﻟﺼﻠ ﺢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻫ ِﻞ ﻣﻜﺔ ﻋﻠﻰ ﻭﺿ ِﻊ ﺍﳊﺮ ِ ﺱ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ،ﻭﺃﻥ ﻳﺮﺟ ﻊ ﻋﻨﻬﻢ ﻋﺎ ﻣﻪ ﺫﻟﻚ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎ ﻡ ﺍﳌﻘﺒﻞ، ﺍﻟﻨﺎ ﹶﻗﺪِﻣﻬﺎ ،ﻭ ﺧﹼﻠﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻜﱠﺔ ،ﻓﺄﻗﺎﻡ ﺎ ﺛﻼﺛﺎﹰ ،ﻭﺃﻥ ﻻ ﻳﺪ ﺧﹶﻠﻬﺎ ﺇﻻ ﺑﺴﻼﺡ ﺍﻟﺮﺍﻛﺐ، ﻚ ﱂ ﻧﺮﺩﻩ ﻋﻠﻴﻚ ،ﻭﻣﻦ ﺃﺗﺎ ﻙ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺴﻴﻮﻑ ﰲ ﺍﻟ ِﻘﺮﺏ ،ﻭﺃ ﱠﻥ ﻣﻦ ﺃﺗﺎﻧﺎ ﻣِﻦ ﺃﺻﺤﺎﺑ ﺭﺩﺩﺗﻪ ﻋﻠﻴﻨﺎ ،ﻭﺃ ﱠﻥ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻚ ﻋﻴﺒ ﹰﺔ ﻣﻜﻔﻮﻓﺔﹰ ،ﻭﺃﻧﻪ ﻻ ﺇﺳﻼ ﹶﻝ ﻭﻻ ﺇﻏﹾﻼﻝﹶ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻧﻌﻄﻴﻬﻢ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ) :ﻣ ﻦ ﺃﺗﺎﻫﻢ ﻣﻨﺎ ﻓﺄﺑ ﻌ ﺪﻩ ﺍﻟﻠﱠﻪ ،ﻭﻣﻦ ﺃﺗﺎﻧﺎ ﻣِﻨﻬﻢ ﻓﺮﺩﺩﻧﺎﻩ ﺇﻟﻴﻬﻢ ،ﺟ ﻌ ﹶﻞ ﺍﻟﻠﱠﻪ ﻟﻪ ﹶﻓﺮﺟﹰﺎ ﻭﳐﺮﺟﹰﺎ(. ﻭﰱ ﻗِﺼﺔ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻓِﺪﻳ ﹶﺔ ﺍﻷﺫﻯ ﳌﻦ ﺣﻠﻖ ﺭﺃﺳﻪ ﺑﺎﻟﺼﻴﺎﻡ ،ﺃﻭ ﺍﻟﺼﺪﻗﺔ ،ﺃﻭ ﺍﻟﻨﺴﻚ ﰲ ﺷﺄﻥ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮﺓ. ﺼﺮِﻳ ﻦ ﻣ ﺮ ﹰﺓ. ﲔ ﺑﺎ ﹶﳌ ﻐ ِﻔﺮﺓ ﺛﻼﺛﺎﹰ ،ﻭﻟِﻠ ﻤ ﹶﻘ ﺤﱢﻠ ِﻘ ﻭﻓﻴﻬﺎ ﺩﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻤ ﻭﻓﻴﻬﺎ ﳓﺮﻭﺍ ﺍﻟﺒ ﺪﻧ ﹶﺔ ﻋﻦ ﺳﺒ ﻌﺔٍ ،ﻭﺍﻟﺒ ﹶﻘ ﺮ ﹶﺓ ﻋ ﻦ ﺳﺒ ﻌ ٍﺔ. ﻼ ﻛﺎﻥ ﻷﰉ ﺟﻬ ٍﻞ ﻛﺎﻥ ﰲ ﺃﻧﻔﻪ ﺑ ﺮ ﹲﺓ ﻭﻓﻴﻬﺎ ﺃﻫﺪﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﲨﻠﺔ ﻫﺪﻳ ِﻪ ﲨ ﹰ ﻆ ﺑ ِﻪ ﺍﳌﺸﺮﻛﲔ. ﻀ ٍﺔ ﻟِﻴﻐﻴ ﹶ ِﻣ ﻦ ِﻓ ﺖ ﺳﻮﺭ ﹸﺓ ﺍﻟﻔﺘﺢ ،ﻭﺩﺧﻠﺖ ﺧﺰﺍﻋﺔ ﰲ ﻋ ﹾﻘ ِﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻋﻬﺪﻩ، ﻭﻓﻴﻬﺎ ﺃﹸﻧ ِﺰﹶﻟ ﺖ ﺑﻨﻮ ﺑﻜﺮ ﰲ ﻋﻘﺪ ﻗﺮﻳﺶ ﻭﻋﻬﺪﻫﻢ ،ﻭﻛﺎﻥ ﰲ ﺍﻟﺸﺮﻁ ﺃﻥ ﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻭﺩﺧﹶﻠ ﻋﻘﺪﻩ ج ﺩﺧﻞ ،ﻭﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻋﻘﺪ ﻗﺮﻳﺶ ﺩﺧﻞ. ﺖ ﻋﻘﺒﺔ ﺍﺑﻦ ﺃﰉ ﻭﳌﺎ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺟﺎﺀﻩ ﻧﺴﺎﺀ ﻣﺆﻣﻨﺎﺕ ،ﻣِﻨﻬﻦ ﹸﺃﻡ ﻛﹸﻠﺜﹸﻮﻡ ﺑﻨ ﻁ ﺍﻟﺬﻯ ﻛﺎ ﹶﻥ ﺑﻴﻨﻬﻢ ،ﻓﻠﻢ ﻳ ﺮ ِﺟﻌﻬﺎ ﻣﻌﻴﻂ ،ﻓﺠﺎﺀ ﺃﻫﹸﻠﻬﺎ ﻳﺴﺄﻟﻮﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﺸﺮ ِ ﺇﻟﻴﻬﻢ ،ﻭﺎ ﻩ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻋﻦ ﺫﻟﻚ ،ﻓﻘﻴﻞ :ﻫﺬﺍ ﻧﺴﺦ ﻟﻠﺸﺮﻁ ﰲ ﺍﻟﻨﺴﺎﺀ .ﻭﻗﻴﻞ ﲣﺼﻴﺺ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٣٨/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
١٩٠ ﻁ ﺇﻻ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺧﺎﺻﺔ ،ﻭﺃﺭﺍﺩ ﻟﻠﺴـﻨﺔ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﻫﻮ ﻋﺰﻳ ﺰ ﺟﺪﹰﺍ .ﻭﻗﻴﻞ :ﱂ ﻳﻘﻊ ﺍﻟﺸﺮ ﹸ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻥ ﻳ ﻌ ﻤﻤﻮ ﻩ ﰲ ﺍﻟﺼﻨﻔﲔ ،ﻓﺄﰉ ﺍﻟﻠﱠﻪ ﺫﻟﻚ. ﻓﺼﻞ ﻓﻲ ﺑﻌﺾ ﻣﺎ ﻓﻲ ﻗﺼﺔ اﻟﺤُﺪﻳﺒﻴﺔ ﻣِﻦ اﻟﻔﻮا ِﺋ ِﺪ اﻟﻔِﻘﻬﻴﺔ
ﻓﻤﻨﻬﺎ :ﺍﻋﺘﻤﺎ ﺭ ﺍﻟﻨﱮ ج ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ،ﻓﺈﻧﻪ ﺧﺮﺝ ﺇﻟﻴﻬﺎ ﰲ ﺫﻯ ﺍﻟﻘﻌﺪﺓ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﺣﺮﺍ ﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ﺃﻓﻀﻞﹸ ،ﻛﻤﺎ ﺃﻥ ﺍﻹﺣﺮﺍ ﻡ ﺑﺎﳊ ﺞ ﻛﺬﻟﻚ، ﲔ ﺍﳌﺪﻳﻨﺔ ﻣﻴ ﹲﻞ ﺃﻭ ﳓﻮﻩ ،ﻭﺃﻣﺎ ﺣﺪﻳﺚ: ﻓﺈﻧﻪ ﺃﺣﺮﻡ ﻤﺎ ﻣِﻦ ﺫﻯ ﺍﳊﹸﻠﻴﻔﺔ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑ ) ﻣ ﻦ ﹶﺃ ﺣ ﺮ ﻡ ِﺑﻌ ﻤ ﺮ ٍﺓ ِﻣ ﻦ ﺑﻴ ِ ﺖ ﺍ ﹶﳌ ﹾﻘ ِﺪﺱِ ،ﻏﹸ ِﻔ ﺮ ﹶﻟﻪ ﻣﺎ ﺗﻘ ﺪ ﻡ ِﻣ ﻦ ﹶﺫﻧِﺒ ِﻪ ﻭﻣﺎ ﺗﹶﺄ ﺧ ﺮ( ﻭﰱ ﻟﻔﻆ: ﺏ( ﻓﺤﺪﻳﺚ ﻻ ﻳﺜﺒﺖ ،ﻭﻗﺪ ﺍﺿﻄﺮﺏ ﻓﻴﻪ ﺇﺳﻨﺎﺩﹰﺍ ﺖ ﹶﻛﻔﱠﺎ ﺭ ﹰﺓ ِﻟﻤﺎ ﹶﻗﺒﹶﻠﻬﺎ ِﻣ ﻦ ﺍﻟﺬﱡﻧﻮ ِ )ﻛﹶﺎﻧ ﻭﻣﺘﻨﹰﺎ ﺍﺿﻄﺮﺍﺑﹰﺎ ﺷﺪﻳﺪﹰﺍ. ﻕ ﺍﳍﹶﺪﻯ ﻣﺴﻨﻮ ﹲﻥ ﰲ ﺍﻟﻌﻤﺮﺓ ﺍﳌﻔ ﺮﺩﺓ ،ﻛﻤﺎ ﻫﻮ ﻣﺴﻨﻮﻥ ﰲ ﺍﻟﻘِﺮﺍﻥ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺳ ﻮ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺇ ﺷﻌﺎ ﺭ ﺍﳍﹶﺪﻯ ﺳـﻨﺔ ﻻ ﻣﺜﹶﻠ ﹲﺔ ﻣﻨﻬﻰ ﻋﻨﻬﺎ. ﺏ ﻣﻐﺎﻳﻈﺔ ﺃﻋﺪﺍ ِﺀ ﺍﻟﻠﱠﻪ ،ﻓﺈﻥ ﺍﻟﻨ ﻼ ﻷﰉ ﱮ ج ﺃﻫﺪﻯ ﰲ ﺟﻤﻠﺔ ﻫﺪﻳﻪ ﲨ ﹰ ﻭﻣﻨﻬﺎ :ﺍﺳﺘﺤﺒﺎ ﺟﻬﻞ ﰲ ﹶﺃﻧ ِﻔ ِﻪ ﺑ ﺮ ﹲﺓ ﻣِﻦ ﻓﻀ ٍﺔ ﻳﻐﻴﻆﹸ ﺑﻪ ﺍﳌﺸﺮﻛﲔ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺻﻔﺔ ﺍﻟﻨﱮ ج ﻆ ﻓﹶﺎ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺝ ﺷ ﹾﻄﹶﺌﻪ ﻓﺂ ﺯ ﺭﻩ ﻓﺎ ﺳﺘ ﻐﹶﻠ ﹶ ﻉ ﹶﺃ ﺧ ﺮ ﻭﺃﺻﺤﺎﺑﻪ ﴿ :ﻭ ﻣﹶﺜﻠﹸﻬ ﻢ ﰲ ﺍﻹﻧﺠِﻴ ِﻞ ﹶﻛ ﺰ ﺭ ٍ ﻚ ِﺑﹶﺄﻧﻬ ﻢ ﻻ ﻆ ِﺑ ِﻬﻢ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ﴾]ﺍﻟﻔﺘﺢ ،[٢٩ :ﻭﻗﺎﻝ ﻋ ﺰ ﻭﺟ ﱠﻞ ﴿ :ﹶﺫِﻟ ﻉ ِﻟﻴﻐِﻴ ﹶ ﺠﺐ ﺍﻟ ﺰﺭﺍ ﺳﻮِﻗ ِﻪ ﻳ ﻌ ِ ﻆ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﻭﻻ ﺼ ﹲﺔ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻭﻻ ﻳ ﹶﻄﺌﹸﻮ ﹶﻥ ﻣ ﻮﻃِﺌﹰﺎ ﻳﻐِﻴ ﹸ ﺨ ﻤ ﺐ ﻭ ﹶﻻ ﻣ ﺼ ﻳﺼِﻴﺒ ﻬ ﻢ ﹶﻇ ﻤﹲﺄ ﻭﻻ ﻧ ﺴِﻨ ﺤِ ﺐ ﹶﻟﻬﻢ ِﺑ ِﻪ ﻋ ﻤ ﹲﻞ ﺻﺎِﻟﺢ ،ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻻ ﻳﻀِﻴ ﻊ ﹶﺃ ﺟ ﺮ ﺍﹾﻟﻤ ﻼ ﺇﻻ ﻛﹸِﺘ ﻳﻨﺎﻟﹸﻮ ﹶﻥ ِﻣ ﻦ ﻋﺪٍ ﻭ ﻧﻴ ﹰ ﲔ﴾ ]ﺍﻟﺘﻮﺑﺔ.[١٢٠ : ﺚ ﺍﻟﻌﻴﻮ ﹶﻥ ﺃﻣﺎﻣﻪ ﳓ ﻮ ﺍﻟﻌﺪﻭ. ﺶ ﻳﻨﺒﻐﻰ ﻟﻪ ﺃﻥ ﻳﺒﻌ ﹶ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺃﻣ ﲑ ﺍﳉﻴ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻻﺳﺘﻌﺎﻧ ﹶﺔ ﺑﺎﳌﹸﺸ ِﺮ ِﻙ ﺍﳌﺄﻣﻮ ِﻥ ﰲ ﺍﳉﻬﺎﺩ ﺟﺎﺋﺰﹲﺓ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ،ﻷﻥ ﻋﻴﻨﻪ ﺏ ﺇﱃ ﺍﺧﺘﻼﻃﻪ ﺑﺎﻟﻌﺪﻭ ،ﻭﺃﺧﺬﻩ ﺍﳋﺰﺍﻋ ﻰ ﻛﹶﺎ ﹶﻥ ﻛﺎﻓﺮﹰﺍ ﺇﺫ ﺫﺍﻙ ،ﻭﻓﻴﻪ ﻣِﻦ ﺍﳌﺼﻠﺤﺔ ﺃﻧﻪ ﺃﻗﺮ ﺃﺧﺒﺎﺭﻫﻢ. ﺏ ﻣﺸﻮﺭ ِﺓ ﺍﻹﻣﺎﻡ ﺭﻋﻴﺘﻪ ﻭﺟﻴﺸﻪ ،ﺍﺳﺘﺨﺮﺍﺟﹰﺎ ﻟﻮﺟﻪ ﺍﻟﺮﺃﻯ، ﻭﻣﻨﻬﺎ :ﺍﺳﺘﺤﺒﺎ ﺺ ﺑﻌﻠﻤﻬﺎ ﺑﻌﻀﻬﻢ ﺩﻭﻥ ﺑﻌﺾ، ﻭﺍﺳﺘﻄﺎﺑ ﹰﺔ ﻟﻨﻔﻮﺳﻬﻢ ،ﻭﺃﻣﻨﹰﺎ ِﻟ ﻌﺘِﺒﻬِﻢ ،ﻭﺗﻌﺮﻓﹰﺎ ﳌﺼﻠﺤ ٍﺔ ﳜﺘ
١٩١ ﺏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺷﺎ ِﻭ ﺭ ﻫ ﻢ ﰲ ﺍ َﻷ ﻣ ِﺮ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٥٩ :ﻭﻗﺪ ﻭﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺍﻟﺮ ﺡ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺒﺎﺩﻩ ﺑﻘﻮﻟﻪ﴿ :ﻭﺃ ﻣ ﺮ ﻫ ﻢ ﺷﻮﺭﻯ ﺑﻴﻨ ﻬ ﻢ﴾]ﺍﻟﺸﻮﺭﻯ.[١٣٨ : ﻣ ﺪ ﲔ ﺇﺫﺍ ﺍﻧﻔﺮﺩﻭﺍ ﻋﻦ ﺭﺟﺎﳍﻢ ﻗﺒﻞ ﻣﻘﺎﺗﻠﺔ ﺍﻟﺮﺟﺎﻝ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺳﱮ ﺫﺭﺍﺭﻯ ﺍﳌﺸﺮﻛ ﺕ ﺐ ﺇﱃ ﻏﲑ ﻣ ﹶﻜﱠﻠﻒٍ ،ﻓﺈﻢ ﳌﺎ ﻗﺎﻟﻮﺍ :ﺧﻸ ِ ﺴ ﻭﻣﻨﻬﺎ :ﺭ ﺩ ﺍﻟﻜﹶﻼ ِﻡ ﺍﻟﺒﺎﻃِﻞ ﻭﻟﻮ ﻧِ ﺴﺮ ،ﻭﺍﳋِﻼﺀ ﰲ ﺍﻻﺑﻞ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﻭﺍﳌ ﺪ ﻧﻈﲑ ﳊﺖ ،ﻓﹶﻠ ﻢ ﺗ ِ ﺖ ﻭﺃ ﱠ ﺼﻮﺍﺀُ ،ﻳﻌﲎ ﺣ ﺮﻧ ﺍﻟ ﹶﻘ ﺍﳊِﺮﺍﻥ ﰲ ﺍﳋﻴﻞ ،ﻓﻠﻤﺎ ﻧﺴﺒﻮﺍ ﺇﱃ ﺍﻟﻨﺎﻗﺔ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺧﹸﻠ ِﻘﻬﺎ ﻭﻃﺒﻌﻬﺎ ،ﺭﺩ ﻩ ﻋﻠﻴﻬﻢ ،ﻭﻗﺎﻝ: ﺲ ﺨﻠﹸﻖ( ،ﰒ ﺃﺧﱪ ج ﻋﻦ ﺳﺒﺐ ﺑﺮﻭﻛﻬﺎ ،ﻭﺃﻥ ﺍﻟﺬﻯ ﺣﺒ ﺕ ﻭﻣﺎ ﺫﹶﺍ ﻙ ﹶﻟﻬﺎ ِﺑ ﻸ )ﻣﺎ ﺧ َ ﺍﻟﻔﻴ ﹶﻞ ﻋﻦ ﻣﻜﺔ ﺣﺒﺴﻬﺎ ﻟﻠﺤﻜﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱴ ﻇﻬﺮﺕ ﺑﺴﺒﺐ ﺣﺒﺴﻬﺎ ،ﻭﻣﺎ ﺟﺮﻯ ﺑﻌﺪﻩ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺗﺴﻤﻴ ﹶﺔ ﻣﺎ ﻳﻼﺑﺴﻪ ﺍﻟﺮﺟ ﹸﻞ ﻣِﻦ ﻣﺮﺍﻛﺒﻪ ﻭﳓﻮﻫﺎ ﺳـﻨﺔ. ﳊﻠِﻒ ،ﺑﻞ ﺍﺳﺘﺤﺒﺎﺑﻪ ﻋﻠﻰ ﺍﳋﱪ ﺍﻟﺪﻳﲎ ﺍﻟﺬﻯ ﻳﺮﻳﺪ ﺗﺄﻛﻴﺪﻩ ،ﻭﻗﺪ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍ ﹶ ﻒ ﻋﻠﻰ ﳊِﻠ ِ ﲔ ﻣﻮﺿﻌﺎﹰ ،ﻭﺃﻣﺮﻩ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺑﺎ ﹶ ﳊﻠِﻒ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﹶﺛﻤﺎِﻧ ﻆ ﻋﻦ ﺍﻟﻨﱮ ج ﺍ ﹶ ﺣِ ﻔ ﹶ ﺿ ﻊ :ﰲ )ﺳﻮﺭﺓ ﻳﻮﻧﺲ( ،ﻭ)ﺳﺒﺄ( ،ﻭ)ﺍﻟﺘﻐﺎﺑﻦ(. ﺗﺼﺪِﻳ ِﻖ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍ ﹸﳌ ﺸﺮِﻛﲔ ،ﻭﺃﻫ ﹶﻞ ﺍﻟِﺒﺪﻉ ﻭﺍﻟﻔﺠﻮﺭ ،ﻭﺍﻟﺒﻐﺎﺓ ﻭﺍﻟ ﱠﻈﻠﹶﻤﺔ ،ﺇﺫﺍ ﹶﻃﹶﻠﺒﻮﺍ ﺃﻣﺮﹰﺍ ﺕ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﺃﹸﺟﻴﺒﻮﺍ ﺇﻟﻴﻪ ﻭﺃﹸﻋﻄﻮﻩ ،ﻭﺃﹸﻋﻴﻨﻮﺍ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻣﻨِﻌﻮﺍ ﻳ ﻌ ﱢﻈﻤﻮ ﹶﻥ ﻓﻴﻪ ﺣﺮﻣ ﹰﺔ ﻣِﻦ ﺣﺮﻣﺎ ِ ﻏﲑﻩ ،ﻓﻴﻌﺎﻭﻧﻮﻥ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﺗﻌﻈﻴﻢ ﺣﺮﻣﺎﺕ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻻ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻭﺑﻐﻴﻬﻢ، ﺽ ﻟﻪ، ﷲ ﺗﻌﺎﱃ ﻣ ﺮ ٍ ﻭﻳﻤﻨﻌﻮﻥ ﳑﺎ ﺳﻮﻯ ﺫﻟﻚ ،ﻓ ﹸﻜﻞﱡ ﻣﻦ ﺍﻟﺘﻤﺲ ﺍﳌﻌﺎﻭﻧ ﹶﺔ ﻋﻠﻰ ﳏﺒﻮﺏ ِ ﷲ ﺽ ِ ﺏ ﻣﺒﻐﻮ ﺐ ﺇﱃ ﺫﻟﻚ ﻛﺎﺋِﻨﹰﺎ ﻣﻦ ﻛﺎﻥ ،ﻣﺎ ﱂ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺇﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﶈﺒﻮ ِ ﺃﹸﺟﻴ ﻕ ﺍﳌﻮﺍﺿﻊ ﻭﺃﺻﻌِﺒﻬﺎ ،ﻭﺃﺷ ﱢﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ،ﻭﻟﺬﻟﻚ ﺿﺎﻕ ﻋﻨﻪ ﺃﻋﻈ ﻢ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻣِﻦ ﺃﺩ ﺼ ﺪﻳ ﻖ ﺗﻠﻘﺎﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺿﺎﻕ ،ﻭﻗﺎﻝ ﻋﻤﺮ ﻣﺎ ﻗﺎﻝ ،ﺣﺘﻰ ﻋ ِﻤ ﹶﻞ ﻟﻪ ﺃﻋﻤﺎ ﹰﻻ ﺑﻌﺪﻩ ،ﻭﺍﻟ ﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﺟﺎﺏ ﻋ ﻤ ﺮ ﻋﻤﺎ ﺳﺄﻝ ﺑﺎﻟﺮﺿﻰ ﻭﺍﻟﺘﺴﻠﻴﻢ ،ﺣﱴ ﻛﺎﻥ ﻗﻠﺒﻪ ﻓﻴﻪ ﻋﻠﻰ ﻗﻠ ِ ﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟ ﻋﻨﻪ ﻣﻦ ﺫﻟﻚ ﺑ ﻌﻴﻦ ﺟﻮﺍ ِ ﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ج ،ﻭﺃﻋﻠﻤﻬﻢ ﺑﺪﻳﻨﻪ ،ﻭﺃﻗﻮﻣﻬﻢ ﺃﻓﻀ ﹸﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻛﻤﻠﹸﻬﻢ ،ﻭﺃﻋﺮﻓﹸﻬﻢ ﺑﺎ ِ ﺽ ﻟﻪ ﺇﻻ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﲟﺤﺎﺑﻪ ،ﻭﺃﺷﺪﻫﻢ ﻣﻮﺍﻓﻘ ﹰﺔ ﻟﻪ ،ﻭﻟﺬﻟﻚ ﱂ ﻳﺴﺄﻝ ﻋﻤﺮ ﻋﻤﺎ ﻋ ﺮ ﺻﺪﻳﻘﹶﻪ ﺧﺎﺻﺔ ﺩﻭ ﹶﻥ ﺳﺎﺋﺮ ﺃﺻﺤﺎﺑﻪ. ﻭِ ﻀﻬﺎ ﻣِﻦ ﺍﳊِﻞ، ﺕ ﺍﻟﻴﻤﲔ ﺇﱃ ﺍﳊﹸﺪﻳﺒﻴﺔ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺑﻌ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻨﱮ ج ﻋ ﺪ ﹶﻝ ﺫﺍ ﳊﺮﻡ. ﻭﺑﻌﻀﻬﺎ ﻣِﻦ ﺍ ﹶ
١٩٢ ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺃﻥ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﻳﺼﻠﱢﻰ ﰲ ﺍﳊﺮﻡ ،ﻭﻫﻮ ﻣﻀﻄﺮﺏ ﰲ ﺍﳊِﻞ ،ﻭﰱ ﻫﺬﺍ ﻛﺎﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﻀﺎﻋﻔ ﹶﺔ ﺍﻟﺼﻼﺓ ﲟﻜﺔ ﺗﺘﻌﻠﻖ ﲜﻤﻴﻊ ﺍﳊﺮﻡ ﳊﺮﺍﻡ ﺠ ِﺪ ﺍ ﹶ ﺴِ ﻼﹲﺓ ﰲ ﺍ ﹶﳌ ﺻﹶ ﺺ ﺎ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻯ ﻫﻮ ﻣﻜﺎ ﹸﻥ ﺍﻟﻄﻮﺍﻑ ،ﻭﺃﻥ ﻗﻮﻟﻪ ) : ﻻﳜ ﻀﻞﹸ ِﻣ ﻦ ﻣِﺎﺋﺔ ﺻﻼ ٍﺓ ﰲ ﻣ ﹶﺃ ﹾﻓ ﺠ ﺪ ﺴِ ﺴﺠِﺪﻯ( ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻼ ﻳ ﹾﻘ ﺮﺑﻮﹾﺍ ﺍﹾﻟ ﻤ ﺠ ِﺪ ﺴِ ﻼ ﻣ ﻦ ﺍﹾﻟ ﻤ ﺤﺮﺍ ﻡ﴾]ﺍﻟﺘﻮﺑﺔ ،[١٢٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺳﺒﺤﺎ ﹶﻥ ﺍﱠﻟﺬِﻯ ﹶﺃ ﺳﺮﻯ ِﺑ ﻌﺒ ِﺪ ِﻩ ﹶﻟﻴ ﹰ ﺍﹾﻟ ﺍﹾﻟ ﺤﺮﺍ ِﻡ﴾]ﺍﻹﺳﺮﺍﺀ ،[١ :ﻭﻛﺎﻥ ﺍﻹﺳﺮﺍﺀ ﻣِﻦ ﺑﻴﺖ ﺃﹸﻡ ﻫﺎﻧﺊ. ﳊﻞﱢ ،ﻭﻳﺼﻠﻰ ﰲ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﻧﺰﻝ ﻗﺮﻳﺒﹰﺎ ﻣِﻦ ﻣﻜﺔ ،ﻓﺈﻧ ﻪ ﻳﻨﺒﻐﻰ ﻟﻪ ﺃﻥ ﻳﱰﻝ ﰲ ﺍ ِ ﺍﳊﹶﺮﻡ ،ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺮ ﻳﺼﻨ ﻊ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﺑﺘﺪﺍ ِﺀ ﺍﻹﻣﺎﻡ ﺑﻄﻠﺐ ﺻﻠﺢ ﺍﻟ ﻌ ﺪﻭ ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺼﻠﺤ ﹶﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻴﻪ ،ﻭﻻ ﻚ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﺘﺪﺍ ُﺀ ﺍﻟﻄﻠﺐ ﻣﻨﻬﻢ. ﻳﺘﻮﻗﱠﻒ ﺫﻟ ﻭﰱ ﻗِﻴﺎﻡ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻋﻠﻰ ﺭﺃﺱ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﺴﻴﻒ ،ﻭﱂ ﻳﻜﻦ ﻋﺎﺩﺗﻪ ﺃﻥ ﻳﻘﺎﻡ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻭﻫﻮ ﻗﺎﻋﺪ ،ﺳـﻨ ﹲﺔ ﻳﻘﺘﺪﻯ ﺎ ﻋﻨﺪ ﻗﺪﻭ ِﻡ ﺭﺳﻞ ﺍﻟﻌﺪﻭ ﻣﻦ ﺇﻇﻬﺎﺭ ﺍﻟﻌ ﺰ ﻭﺍﻟﻔﺨﺮ ،ﻭﺗﻌﻈﻴﻢ ﺍﻹﻣﺎﻡ ،ﻭﻃﺎﻋﺘﻪ ،ﻭﻭﻗﺎﻳﺘﻪ ﺑﺎﻟﻨﻔﻮﺱ ،ﻭﻫﺬﻩ ﻫﻰ ﺍﻟﻌﺎﺩﺓ ﺍﳉﺎﺭﻳﺔ ﻋﻨﺪ ﻗﺪﻭﻡ ﺭﺳﻞ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﻗﺪﻭﻡ ﺭﺳﻞ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﻫﺬﺍ ﺐ ﹶﺃ ﹾﻥ ﻳﺘ ﻤﺜﱠ ﹶﻞ ﹶﻟﻪ ﺍﻟ ﺮﺟﺎ ﹸﻝ ِﻗﻴﺎ ﻣﹰﺎ ﹶﻓ ﹾﻠﻴﺘﺒ ﻮﹾﺃ ﻣ ﹾﻘ ﻌ ﺪﻩ ﻣِﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻯ ﺫﻣﻪ ﺍﻟﻨﱮ ج ﺑﻘﻮﻟﻪ ) :ﻣ ﻦ ﹶﺃ ﺣ ﺍﻟﻨﺎﺭ( ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﺨ ﺮ ﻭﺍﳋﹸﻴﻼﺀ ﰲ ﺍﳊﺮﺏ ﻟﻴﺴﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﳌﺬﻣﻮﻡ ﰲ ﻏﲑﻩ ،ﻭﰱ ﺑﻌﺚ ﺍﻟﺒ ﺪ ِﻥ ﰲ ﻭﺟﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻵﺧﺮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺇﻇﻬﺎ ِﺭ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﻟﺮﺳﻞ ﺍﻟﻜﻔﺎﺭ. ﺴﺖِ ﻣﻨﻪ ﰲ ﺷﻰﺀ(، ﻼﻡ ﹶﻓﹶﺄﻗﹾﺒﻞﹸ ،ﻭﹶﺃﻣﺎ ﺍﳌﹶﺎ ﹸﻝ ﹶﻓﹶﻠ ﻭﰱ ﻗﻮﻝ ﺍﻟﻨﱮ ج ﻟﻠﻤﻐﲑﺓ) :ﺃﻣﺎ ﺍﻹ ﺳ ﹶ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﺎﻝ ﺍﳌﺸﺮﻙ ﺍﳌﻌﺎﻫﺪ ﻣﻌﺼﻮﻡ ،ﻭﺃﻧﻪ ﻻ ﳝﻠﻚ ،ﺑﻞ ﻳﺮﺩ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﺍﳌﻐﲑ ﹶﺓ ﻛﺎﻥ ﻗﺪ ﺻﺤﺒﻬﻢ ﻋﻠﻰ ﺍﻷﻣﺎﻥ ،ﰒ ﻏﺪﺭ ﻢ ،ﻭﺃﺧﺬ ﺃﻣﻮﺍﳍﻢ ،ﻓﻠﻢ ﻳﺘﻌﺮﺽ ﺍﻟﻨﱮ ج ﻷﻣﻮﺍﳍﻢ، ﺏ ﻋﻨﻬﺎ ،ﻭﻻ ﺿﻤﻨﻬﺎ ﳍﻢ ،ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻗﺒﻞ ﺇﺳﻼﻡ ﺍﳌﻐﲑﺓ. ﻭﻻ ﺫ ﻼﺕِ ،ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﺳﻢ ﺺ ﺑ ﹾﻈ ﺮ ﺍﻟ ﱠ ﺼ ﺼﺪﻳﻖ ﻟﻌﺮﻭﺓ :ﺍﻣ ﻭﰱ ﻗﻮﻝ ﺍﻟ ﺍﻟ ﻌﻮﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺗﻘﺘﻀﻴﻬﺎ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻛﻤﺎ ﺃﺫﻥ ﺍﻟﻨﱮ ج ﺃﻥ ﻳﺼﺮﺡ ﳌﻦ ﺍﺩﻋﻰ ﺾ ﺃﻳ ﺮ ﺃﺑﻴﻚ ،ﻭﻻ ﻳ ﹾﻜﻨﻰ ﻟﻪ ،ﻓﻠﻜﻞ ﻣﻘﺎﻡ ﻣﻘﺎﻝ. ﻀ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ِﺑ ﻬ ِﻦ ﺃﺑﻴﻪ ،ﻭﻳﻘﺎﻝ ﻟﻪ :ﺍﻋ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻜﹸﻔﺎﺭ ،ﻭﺟﻬﻠِﻪ ﻭﺟﻔﻮﺗﻪ ،ﻭﻻ ﻳﻘﺎﺑﻞ ﻋﻠﻰ ﺫﻟﻚ ﳌﺎ ﻭﻣﻨﻬﺎ :ﺍﺣﺘﻤﺎ ﹸﻝ ِﻗﻠﱠ ِﺔ ﺃﺩ ِ
١٩٣ ﺖ ﺧﻄﺎﺑﻪ ،ﻭﺇﻥ ﱮ ج ﻋﺮﻭ ﹶﺓ ﻋﻠﻰ ﺃﺧﺬ ِﻩ ﺑﻠﺤﻴﺘﻪ ﻭﻗ ﻓﻴﻪ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﱂ ﻳﻘﺎﺑﻞ ﺍﻟﻨ ﻑ ﺫﻟﻚ. ﻛﺎﻧﺖ ﺗﻠﻚ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ،ﻟﻜﻦ ﺍﻟﻮﻗﺎ ﺭ ﻭﺍﻟﺘﻌﻈﻴ ﻢ ﺧﻼ ﻭﻛﺬﻟﻚ ﱂ ﻳﻘﺎﺑﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﺳﻮﱃ ﻣﺴﻴﻠﻤ ﹶﺔ ﺣﲔ ﻗﺎﻻ :ﻧﺸﻬ ﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ، ﻭﻗﺎﻝ) :ﹶﻟﻮﻻ ﺃ ﱠﻥ ﺍﻟ ﺮﺳ ﹶﻞ ﻻ ﺗ ﹾﻘﺘﻞﹸ ﹶﻟ ﹶﻘﺘ ﹾﻠﺘ ﹸﻜﻤﺎ(. ﺱ ﺃﻭ ﺻﺪﺭ. ﻭﻣﻨﻬﺎ :ﻃﻬﺎﺭﺓ ﺍﻟﻨﺨﺎ ﻣﺔِ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻣﻦ ﺭﺃ ٍ ﻭﻣﻨﻬﺎ :ﻃﻬﺎﺭ ﹸﺓ ﺍﳌﺎ ِﺀ ﺍﳌﺴﺘﻌﻤﻞ. ﺏ ﺍﻟﺘﻔﺎﺅﻝ ،ﻭﺃﻧ ﻪ ﻟﻴﺲ ﻣِﻦ ﺍﻟ ﱢﻄﻴﺮ ِﺓ ﺍﳌ ﹾﻜﺮﻭﻫﺔ ،ﻟﻘﻮﻟﻪ ﳌﺎ ﺟﺎﺀ ﺳﻬﻴﻞ: ﻭﻣﻨﻬﺎ :ﺍﺳﺘﺤﺒﺎ ) ﺳﻬ ﹶﻞ ﹶﺃ ﻣ ﺮﻛﹸﻢ(. ﳉﺪ ،ﻷﻥ ﻑ ﺑﺎﲰﻪ ﻭﺍﺳ ِﻢ ﺃﺑﻴﻪ ،ﺃﻏﲎ ﺫﻟﻚ ﻋﻦ ﺫِﻛﺮ ﺍ ﹶ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﺸﻬﻮ ﺩ ﻋﻠﻴﻪ ﺇﺫﺍ ﻋِ ﺮ ﱮ ج ﱂ ﻳﺰﺩ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻭﹶﻗِﻨ ﻊ ﻣِﻦ ﺳﻬﻴﻞ ﺑﺬﻛﺮ ﺍﲰﻪ ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﺧﺎﺻﺔ، ﺍﻟﻨ ﻁ ﺫِﻛﺮ ﺍﳉﺪ ﻻ ﺃﺻﻞ ﻟﻪ ،ﻭﳌﺎ ﺍﺷﺘﺮﻯ ﺍﻟ ﻌﺪﺍ ُﺀ ﺑ ﻦ ﺧﺎﻟﺪ ﻣﻨﻪ ج ﺍﻟﻐﻼ ﻡ ﻓﻜﺘﺐ ﻟﻪ: ﻭﺍﺷﺘﺮﺍ ﹸ )ﻫﺬﺍ ﻣﺎ ﺍ ﺷﺘﺮﻯ ﺍﻟ ﻌﺪﺍ ُﺀ ﺑ ﻦ ﺧﺎِﻟ ِﺪ ﺑﻦ ﻫ ﻮ ﹶﺫ ﹶﺓ( ﻓﺬﻛﺮ ﺟﺪﻩ ،ﻓﻬﻮ ﺯﻳﺎﺩ ﹸﺓ ﺑﻴﺎﻥ ﺗ ﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﺟﺎﺋﺰ ﻻ ﺑﺄﺱ ﺑﻪ ،ﻭﻻ ﺗ ﺪﻝﱡ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻃﻪ ،ﻭﳌﺎ ﱂ ﻳ ﹸﻜ ﻦ ﰲ ﺍﻟﺸﻬﺮﺓ ﲝﻴﺚ ﻳﻜﺘﻔﻰ ﺑﺎﲰﻪ ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﺫﻛﺮ ﺟﺪﻩ ،ﻓﻴﺸﺘﺮﻁ ِﺫ ﹾﻛﺮ ﺍﳉﺪ ﻋﻨﺪ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﻻﺳﻢ ﻭﺍﺳﻢ ﺍﻷﺏ ،ﻭﻋﻨﺪ ﻋﺪ ِﻡ ﺍﻻﺷﺘﺮﺍﻙ ،ﻭﺍﻛﺘﻔﻰ ﺑﺬﻛﺮ ﺍﻻﺳﻢ ﻭﺍﺳ ِﻢ ﺍﻷﺏ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﲔ ﺟﺎﺋﺰ ﹲﺓ ﻟﻠﻤﺼﻠﺤﺔ ﺿﻴ ﻢ ﻋﻠﻰ ﺍﳌﹸﺴﻠﻤ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﺼﺎﳊ ﹶﺔ ﺍﳌﺸﺮﻛﲔ ﺑﺒﻌﺾ ﻣﺎ ﻓﻴﻪ ﲔ ﺑﺎﺣﺘﻤﺎ ِﻝ ﺃﺩﻧﺎﳘﺎ. ﺍﻟﺮﺍﺟﺤﺔ ،ﻭﺩﻓﻊ ﻣﺎ ﻫﻮ ﺷﺮ ﻣﻨﻪ ،ﻓﻔﻴﻪ ﺩﻓ ﻊ ﺃﻋﻠﻰ ﺍﳌﻔﺴﺪﺗ ِ ﻒ ﻋﻠﻰ ِﻓﻌﻞ ﺷﻰﺀ ،ﺃﻭ ﻧﺬﹶﺭﻩ ،ﺃﻭ ﻭ ﻋ ﺪ ﻏﲑﻩ ﺑﻪ ﻭﱂ ﻳﻌﻴﻦ ﻭﻗﺘﺎﹰ ،ﻻ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﺣﹶﻠ ﺑﻠﻔﻈﻪ ،ﻭﻻ ﺑﻨﻴﺘﻪ ،ﱂ ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ،ﺑﻞ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻰ. ﻚ ﰲ ﺍﻟﻌﻤﺮﺓِ ،ﻛﻤﺎ ﻫﻮ ﺴ ﺴﻚ ،ﻭﺃﻧﻪ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻟﺘﻘﺼﲑ ،ﻭﺃﻧﻪ ﻧ ﻕ ﻧ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳊﻼ ﻚ ﰲ ﻋﻤﺮﺓ ﺍﶈﺼﻮﺭ ،ﻛﻤﺎ ﻫﻮ ﻧﺴﻚ ﰲ ﻋﻤﺮﺓ ﻏﲑﻩ. ﺴ ﻚ ﰲ ﺍﳊﺞ ،ﻭﺃﻧﻪ ﻧ ﺴ ﻧ ﳊﺮﻡ ،ﻭﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﳊ ﱢﻞ ﺃﻭ ﺍ ﹶ ﺼ ﺮ ﻣﻦ ﺍ ِ ﺼ ﺮ ﻳﻨﺤ ﺮ ﻫ ﺪﻳﻪ ﺣﻴﺚ ﺃﹸ ﺣ ِ ﺤ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﹸ ﺃﻥ ﻳﻮﺍ ِﻋ ﺪ ﻣﻦ ﻳﻨﺤ ﺮ ﻩ ﰲ ﺍﳊﺮﻡ ﺇﺫﺍ ﱂ ﻳﺼِﻞ ﺇﻟﻴﻪ ،ﻭﺃﻧﻪ ﻻ ﻳﺘﺤﻠﻞ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﳏﻠﻪ ،ﺑﺪﻟﻴﻞ ﺤﻠﱠﻪ]﴾ﺍﻟﻔﺘﺢ.[٢٥ : ﻯ ﻣ ﻌﻜﹸﻮﻓﹰﺎ ﺃﹶﻥ ﻳﺒﻠﹸ ﹶﻎ ﻣ ِ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﹾﻟ ﻬ ﺪ ﳊ ﺮ ﻡ ﳊ ﱢﻞ ﻻ ﻣﻦ ﺍﳊﺮﻡ ،ﻷﻥ ﺍ ﹶ ﺿ ﻊ ﺍﻟﺬﻯ ﳓﺮ ﻓﻴﻪ ﺍ ﹶﳍﺪﻯ ،ﻛﺎﻥ ﻣﻦ ﺍ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﻮ ِ ﹸﻛﱠﻠ ﻪ ﳏﻞﱡ ﺍ ﹶﳍﺪﻯ.
١٩٤ ﺼ ﺮ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀُ ،ﻷﻧﻪ ج ﺃﻣﺮﻫﻢ ﺑﺎﳊﻠﻖ ﻭﺍﻟﻨﺤﺮ ،ﻭﱂ ﻳﺄﻣﺮ ﺤ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﹸ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺑﺎﻟﻘﻀﺎﺀ ،ﻭﺍﻟ ﻌﻤﺮ ﹸﺓ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﱂ ﺗﻜﻦ ﻭﺍﺟﺒﺔﹰ ،ﻭﻻ ﻗﻀﺎ ًﺀ ﻋﻦ ﻋﻤﺮﺓ ﺍﻹﺣﺼﺎﺭ ،ﻓﺈﻢ ﻛﺎﻧﻮﺍ ﰲ ﻋﻤﺮﺓ ﺍﻹﺣﺼﺎﺭ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ،ﻭﻛﺎﻧﻮﺍ ﰲ ﻋﻤﺮﺓ ﺍﻟﻘﻀﻴ ِﺔ ﺩﻭﻥ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﺳﻤﻴﺖ ﻋﻤﺮ ﹶﺓ ﺍﻟﻘﻀﻴﺔ ﻭﺍﻟﻘﻀﺎﺀ ،ﻷﺎ ﺍﻟﻌﻤﺮﺓ ﺍﻟﱴ ﻗﺎﺿﺎﻫﻢ ﻋﻠﻴﻬﺎ ،ﻓﺄﹸﺿﻴﻔﺖ ﺍﻟﻌﻤﺮﺓ ﺇﱃ ﻣﺼﺪﺭ ﻓﻌﻠﻪ. ﺐ ﻟِﺘﺄﺧﲑﻫﻢ ﺍﻻﻣﺘﺜﺎﻝ ﻋﻦ ﻭﻗﺖ ﻀ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻷﻣﺮ ﺍﳌﻄﻠ ﻖ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻭﺇﻻ ﱂ ﻳ ﻐ ﺍﻷﻣﺮ ،ﻭﻗﺪ ﺍﻋﺘﺬﺭ ﻋﻦ ﺗﺄﺧﲑﻫﻢ ﺍﻻﻣﺘﺜﺎﻝ ﺑﺄﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳ ﺮﺟﻮﻥ ﺍﻟﻨﺴﺦ ،ﻓﺄﺧﺮﻭﺍ ﻣﺘﺄﻭﻟﲔ ﻟﺬﻟﻚ ،ﻭﻫﺬﺍ ﺍﻻﻋﺘﺬﺍ ﺭ ﺃﻭﱃ ﺃﻥ ﻳﻌﺘﺬﺭ ﻋﻨﻪ ،ﻭﻫﻮ ﺑﺎﻃﻞ ،ﻓﺈﻧﻪ ج ﻟﻮ ﹶﻓ ِﻬ ﻢ ﻣﻨﻬﻢ ﺫﻟﻚ ،ﱂ ﻀﺐ ،ﻭﹶﺃﻧﺎ ﺁ ﻣ ﺮ ﺑﺎ َﻷﻣﺮ ﻓﻼ ﹸﺃﺗﺒ ﻊ( ،ﻭﺇﳕﺎ ﻳﺸﺘ ﺪ ﻏﻀﺒﻪ ﻟﺘﺄﺧﲑ ﺃﻣﺮﻩ ،ﻭﻳﻘﻮﻝ) :ﻣﺎﱃ ﻻ ﺃ ﹾﻏ ﻛﺎﻥ ﺗﺄﺧﲑﻫﻢ ﻣِﻦ ﺍﻟﺴﻌﻰ ﺍﳌﻐﻔﻮﺭ ﻻ ﺍﳌﺸﻜﻮﺭ ،ﻭﻗﺪ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻭﻏﻔﺮ ﳍﻢ، ﻭﺃﻭﺟﺐ ﳍﻢ ﺍﳉﻨﺔ. ﺼﻪ ﺍﻟﺪﻟﻴﻞﹸ ،ﻭﻟﺬﻟﻚ ﻗﺎﻟﺖ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻷﺻﻞ ﻣﺸﺎ ﺭ ﹶﻛﺔﹸ ﹸﺃ ﻣﺘِﻪ ﻟﻪ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﺇﻻ ﻣﺎ ﺧ ﺤِﻠ ﻖ ﺭﺃﺳﻚ ﻭﺗﻨﺤﺮ ﻫﺪﻳﻚ( ،ﻭﻋﻠﻤﺖ ﺃﻥ ﺝ ﻭﻻ ﺗ ﹶﻜﱢﻠ ﻢ ﺃﺣ ﺪﹰﺍ ﺣﱴ ﺗ ﹸﺃﻡ ﺳﻠﻤﺔ) :ﺍﺧ ﺮ ﺍﻟﻨﺎﺱ ﺳﻴﺘﺎﺑﻌﻮﻧﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺍﻗﺘﺪﺍ ًﺀ ﺑﻔﻌﻠﻪ ،ﻭﱂ ﳝﺘِﺜﻠﹸﻮﻩ ﺣﲔ ﺃﻣﺮﻫﻢ ﺑﻪ؟ ﻗﻴﻞ :ﻫﺬﺍ ﻫﻮ ﱮ ﺐ ﺍﻟﺬﻯ ﻷﺟﻠﻪ ﻇ ﻦ ﻣﻦ ﻇ ﻦ ﺃﻢ ﺃﺧﺮﻭﺍ ﺍﻻﻣﺘﺜﺎﻝ ﻃﻤﻌﹰﺎ ﰲ ﺍﻟﻨﺴﺦ ،ﻓﻠﻤﺎ ﻓﻌ ﹶﻞ ﺍﻟﻨ ﺍﻟﺴﺒ ﺴﺘ ِﻘ ﺮ ﻏ ﲑ ﻣﻨﺴﻮﺥ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻓﺴﺎ ﺩ ﻫﺬﺍ ﺍﻟﻈﻦ، ج ﺫﻟﻚ ،ﻋِﻠﻤﻮﺍ ﺣﻴﻨﺌﺬ ﺃﻧﻪ ﺣﻜﻢ ﻣ ﻆ ﻋﻠﻴﻬﻢ ،ﻭﺧﺮﺝ ﻭﱂ ﻳﻜﻠﻤﻬﻢ ،ﻭﺃﺭﺍﻫﻢ ﺃﻧﻪ ﺑﺎﺩﺭ ﺇﱃ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﺃﻣﺮ ﺑﻪ ،ﻭﺃﻧﻪ ﻭﻟﻜﻦ ﳌﺎ ﺗﻐﻴ ﹶ ﱂ ﻳﺆﺧﺮ ﻛﺘﺄﺧﲑﻫﻢ ،ﻭﺃﻥ ﺍﺗﺒﺎﻋﻬﻢ ﻟﻪ ﻭﻃﺎﻋﺘﻬﻢ ﺗﻮ ِﺟﺐ ﺍﻗﺘﺪﺍﺀﻫﻢ ﺑﻪ ،ﺑﺎﺩﺭﻭﺍ ﺣﻴﻨﺌﺬ ﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﻭﺍﻣﺘﺜﺎ ِﻝ ﺃﻣﺮﻩ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺻﻠ ِﺢ ﺍﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻋﻠﻰ ﺭ ﺩ ﻣﻦ ﺟﺎﺀ ﻣﻨﻬﻢ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ،ﻭﺃﻻ ﻳﺮﺩ ﻣ ﻦ ﻁ ﺭﺩﻫﻦ ﺇﱃ ﺫﻫﺐ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻴﻬﻢ ،ﻫﺬﺍ ﰲ ﻏﲑ ﺍﻟﻨﺴﺎﺀ ،ﻭﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ،ﻓﻼ ﳚﻮ ﺯ ﺍﺷﺘﺮﺍ ﹸ ﺍﻟﻜﻔﺎﺭ ،ﻭﻫﺬﺍ ﻣﻮﺿ ﻊ ﺍﻟﻨﺴﺦ ﺧﺎﺻﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ،ﻭﻻ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ ﰲ ﻏﲑﻩ ﺑﻐﲑ ﻣﻮﺟﺐ. ﺐ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺭ ﺩ ﺝ ﺍﻟﺒﻀﻊ ﻣﻦ ﻣﻠﻚ ﺍﻟﺰﻭﺝ ﻣﺘﻘﻮﻡ ،ﻭﻟﺬﻟﻚ ﺃﻭﺟ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺧﺮﻭ ﺍﳌﻬﺮ ﻋﻠﻰ ﻣﻦ ﻫﺎﺟﺮﺕ ﺍﻣﺮﺃﺗﻪ ،ﻭﺣِﻴﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ،ﻭﻋﻠﻰ ﻣﻦ ﺍﺭﺗﺪﺕ ﺍﻣﺮﺃﺗﻪ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ
١٩٥ ﺇﺫﺍ ﺍﺳﺘﺤﻖ ﺍﻟﻜﻔﺎ ﺭ ﻋﻠﻴﻬﻢ ﺭ ﺩ ﻣﻬﻮ ِﺭ ﻣﻦ ﻫﺎﺟﺮ ﺇﻟﻴﻬﻢ ﻣِﻦ ﺃﺯﻭﺍﺟﻬﻢ ،ﻭﺃﺧﱪ ﺃﻥ ﺫﻟﻚ ﺝ ﻣﻦ ﺣﻜﻤﻪ ﺍﻟﺬﻯ ﺣﻜﻢ ﺑﻪ ﺑﻴﻨﻬﻢ ،ﰒ ﱂ ﻳﻨﺴﺨﻪ ﺷﻰﺀٌ ،ﻭﰱ ﺇﳚﺎﺑِﻪ ﺭ ﺩ ﻣﺎ ﺃﻋﻄﻰ ﺍﻷﺯﻭﺍ ﺫﻟﻚ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺗﻘﻮﻣﻪ ﺑﺎﳌﺴﻤﻰ ،ﻻ ﲟﻬﺮ ﺍﳌﺜﻞ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺭ ﺩ ﻣﻦ ﺟﺎﺀ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺇﱃ ﺍﻹﻣﺎﻡ ﻻ ﻳﺘﻨﺎﻭﻝ ﻣﻦ ﺧﺮﺝ ﻣﻨﻬﻢ ﻣﺴﻠﻤﹰﺎ ﺇﱃ ﺐ ﻋﻠﻴﻪ ﺭﺩﻩ ﺑﺪﻭﻥ ﺍﻟﻄﻠﺐ ،ﻓﺈﻥ ﺍﻟﻨﱮ ﻏ ِﲑ ﺑﻠ ِﺪ ﺍﻹﻣﺎﻡ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀ ﺇﱃ ﺑﻠﺪ ﺍﻹﻣﺎﻡ ،ﻻ ﳚ ج ﱂ ﻳ ﺮﺩ ﺃﺑﺎ ﺑﺼﲑ ﺣﲔ ﺟﺎﺀﻩ ،ﻭﻻ ﺃﻛﺮﻫﻪ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ،ﻭﻟﻜﻦ ﳌﺎ ﺟﺎﺅﻭﺍ ﰲ ﻃﻠﺒﻪ، ﻣﻜﱠﻨﻬﻢ ﻣﻦ ﺃﺧﺬﻩ ﻭﱂ ﻳﻜﺮ ﻫ ﻪ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﻌﺎﻫﺪﻳﻦ ﺇﺫﺍ ﺗﺴﻠﱠﻤﻮﻩ ﻭﲤ ﱠﻜﻨﻮﺍ ﻣﻨﻪ ﻓﻘﺘﻞ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﱂ ﻳﻀﻤﻨﻪ ﺑﺪﻳ ٍﺔ ﻭﻻ ﹶﻗ ﻮﺩٍ ،ﻭﱂ ﻳﻀﻤﻨﻪ ﺍﻹﻣﺎﻡ ،ﺑﻞ ﻳﻜﻮﻥ ﺣﻜﻤﻪ ﰲ ﺫﻟﻚ ﺣﻜ ﻢ ﻗﺘﻠﻪ ﳍﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ﺣﻴﺚ ﻻ ﳊﹶﻠﻴ ﹶﻔﺔِ ،ﻭﻫﻰ ﻣِﻦ ﺣﻜﻢ ﻟﻺﻣﺎﻡ ﻋﻠﻴﻬﻢ ،ﻓﺈﻥ ﺃﺑﺎ ﺑﺼ ٍﲑ ﻗﺘﻞ ﺃﺣﺪ ﺍﻟﺮﺟﻠﲔ ﺍﳌﻌﺎ ﻫ ﺪﻳ ِﻦ ﺑﺬﻯ ﺍ ﹸ ﺣﻜﻢ ﺍﳌﺪﻳﻨﺔ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﻗﺪ ﺗﺴﻠﱠﻤﻮﻩ ،ﻭﻓﹸ ِ ﺼ ﹶﻞ ﻋﻦ ﻳﺪ ﺍﻹﻣﺎﻡ ﻭﺣﻜﻤﻪ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﻌﺎ ﻫﺪِﻳ ﻦ ﺇﺫﺍ ﻋﺎﻫﺪﻭﺍ ﺍﻹﻣﺎﻡ ،ﻓﺨﺮﺟﺖ ﻣﻨﻬﻢ ﻃﺎﺋﻔﺔ ،ﻓﺤﺎﺭﺑﺘﻬﻢ، ﺤﻴﺰﻭﺍ ﺇﱃ ﺍﻹﻣﺎﻡ ،ﱂ ﳚﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺩﻓﻌﻬﻢ ﻋﻨﻬﻢ ،ﻭﻣﻨﻌﻬﻢ ﺖ ﺃﻣﻮﺍﳍﻢ ،ﻭﱂ ﻳﺘ ﻭ ﹶﻏِﻨ ﻤ ﻣﻨﻬﻢ ،ﻭﺳﻮﺍ ٌﺀ ﺩﺧﻠﻮﺍ ﰲ ﻋﻘ ِﺪ ﺍﻹﻣﺎﻡ ﻭﻋﻬﺪﻩ ﻭﺩﻳﻨﻪ ،ﺃﻭ ﱂ ﻳﺪﺧﻠﻮﺍ ،ﻭﺍﻟﻌﻬ ﺪ ﺍﻟﺬﻯ ﻛﺎﻥ ﺑﲔ ﱮ ج ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ ،ﱂ ﻳﻜﻦ ﻋﻬﺪﹰﺍ ﺑﲔ ﺃﰉ ﺑﺼﲑ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺑﻴﻨﻬﻢ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﺍﻟﻨ ﺾ ﺃﻫﻞ ﺍﻟﺬﱢﻣ ِﺔ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﲑِﻫﻢ ﻋﻬﺪ ،ﺟﺎﺯ ﳌﻠﻚ ﺾ ﻣﻠﻮ ِﻙ ﺍﳌﺴﻠﻤﲔ ﻭﺑﻌ ِ ﻛﺎﻥ ﺑﲔ ﺑﻌ ِ ﺁﺧﺮ ﻣِﻦ ﻣﻠﻮﻙ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳ ﻐﺰ ﻭﻫﻢ ،ﻭﻳﻐﻨﻢ ﺃﻣﻮﺍﳍﻢ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻋﻬﺪ ،ﻛﻤﺎ ﺃﻓﱴ ﺑﻪ ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﰲ ﻧﺼﺎﺭﻯ ﻣﹶﻠ ﹾﻄﻴ ﹶﺔ ﻭﺳﺒﻴﻬﻢ ،ﻣﺴﺘﺪ ﹰﻻ ﺑﻘﺼﺔ ﺃﰉ ﺑﺼﲑ ﻣﻊ ﺍﳌﺸﺮﻛﲔ. ﻓﺼﻞ ﺾ اﻟﺤِﻜ ِﻢ اﻟﺘﻰ ﺗﻀﻤﱠﻨﺘﻬﺎ هﺬﻩ اﻟﻬﺪﻧﺔ ﻓﻲ اﻹﺷﺎرة إﻟﻰ ﺑﻌ ِ
ﻭﻫﻰ ﺃﻛ ﱪ ﻭﺃ ﺟﻞﱡ ﻣِﻦ ﺃﻥ ﻳﺤﻴﻂ ﺎ ﺇﻻ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻯ ﺃﺣﻜﻢ ﺃﺳﺒﺎﺎ ،ﻓﻮﻗﻌﺖ ﺍﻟﻐﺎﻳ ﹸﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻯ ﺍﻗﺘﻀﺘﻪ ﺣﻜﻤﺘﻪ ﻭﲪﺪﻩ. ﻓﻤﻨﻬﺎ :ﺃﺎ ﻛﺎﻧﺖ ﻣ ﹶﻘﺪﻣ ﹰﺔ ﺑﲔ ﻳﺪﻯ ﺍﻟﻔﺘﺢ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻯ ﺃﻋ ﺰ ﺍﻟﻠﱠﻪ ﺑ ِﻪ ﺭﺳﻮﻟﹶﻪ ﻭﺟﻨﺪﻩ، ﻭﺩﺧﻞ ﺍﻟﻨﺎﺱ ﺑﻪ ﰲ ﺩﻳﻦ ﺍﻟﻠﱠﻪ ﺃﻓﻮﺍﺟﺎﹰ ،ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﳍﹸﺪﻧﺔ ﺑﺎﺑﹰﺎ ﻟﻪ ،ﻭﻣﻔﺘﺎﺣﺎﹰ ،ﻭﻣﺆﺫِﻧﹰﺎ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻫﺬﻩ ﻋﺎﺩ ﹸﺓ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻷُﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱴ ﻳﻘﻀﻴﻬﺎ ﻗﺪﺭﹰﺍ ﻭﺷﺮﻋﺎﹰ ،ﺃﻥ ﻳﻮ ﱢﻃ ﹶﺊ ﳍﺎ
١٩٦ ﺑﲔ ﻳﺪﻳﻬﺎ ﻣﻘﺪﻣﺎﺕ ﻭﺗﻮﻃﺌﺎﺕ ،ﺗﺆ ِﺫﻥﹸ ﺎ ،ﻭﺗ ﺪﻝﱡ ﻋﻠﻴﻬﺎ. ﺱ ﺃ ِﻣ ﻦ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ، ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﻩ ﺍﳍﹸﺪﻧﺔ ﻛﺎﻧﺖ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻔﹸﺘﻮﺡ ،ﻓﺈﻥ ﺍﻟﻨﺎ ﻂ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﻟﻜﻔﺎﺭ ،ﻭﺑﺎﺩﺅﻭﻫﻢ ﺑﺎﻟﺪﻋﻮﺓ ،ﻭﺃﲰﻌﻮﻫﻢ ﺍﻟﻘﹸﺮﺁﻥ ،ﻭﻧﺎﻇﺮﻭﻫﻢ ﻋﻠﻰ ﻭﺍﺧﺘﻠ ﹶ ﺍﻹﺳﻼﻡ ﺟﻬﺮ ﹰﺓ ﺁﻣﻨﲔ ،ﻭﻇﻬﺮ ﻣﻦ ﻛﺎﻥ ﳐﺘﻔﻴﹰﺎ ﺑﺎﻹﺳﻼﻡ ،ﻭﺩﺧﻞ ﻓﻴﻪ ﰲ ﻣﺪﺓ ﺍﳍﹸﺪﻧﺔ ﻣﻦ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺪﺧﻞ ،ﻭﳍﺬﺍ ﲰﺎﻩ ﺍﻟﻠﱠﻪ )ﹶﻓﺘﺤﹰﺎ ﻣﺒِﻴﻨﹰﺎ( .ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ :ﻗﻀﻴﻨﺎ ﻟﻚ ﻗﻀﺎ ًﺀ ﻋﻈﻴﻤﺎﹰ، ﻭﻗﺎﻝ ﳎﺎﻫﺪ :ﻫﻮ ﻣﺎ ﻗﻀﻰ ﺍﻟﻠﱠﻪ ﻟﻪ ﺑﺎﳊﹸﺪﻳﺒﻴﺔ. ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ :ﺃﻥ ﺍﻟﻔﺘﺢ ﰲ ﺍﻟﻠﱡﻐﺔ ﻓﺘ ﺢ ﺍﳌﻐﻠﻖ ،ﻭﺍﻟﺼﻠﺢ ﺍﻟﺬﻯ ﺣﺼﻞ ﻣﻊ ﺍﳌﺸﺮﻛﲔ ﺑﺎﳊﺪﻳﺒﻴﺔ ﻛﺎﻥ ﻣﺴﺪﻭﺩﹰﺍ ﻣﻐﻠﻘﹰﺎ ﺣﱴ ﻓﺘﺤﻪ ﺍﻟﻠﱠﻪ ،ﻭﻛﺎﻥ ﻣِﻦ ﺃﺳﺒﺎﺏ ﻓﺘﺤﻪ ﺻ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎِﺑ ِﻪ ﻋﻦ ﺍﻟﺒﻴﺖ ،ﻭﻛﺎﻥ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻈﺎﻫﺮﺓ ﺿﻴﻤﹰﺎ ﻭﻫﻀﻤﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ ،ﻭﰱ ﺍﻟﺒﺎﻃﻦ ﻋﺰﺍ ﻭﻓﺘﺤﹰﺎ ﻭﻧﺼﺮﺍﹰ ،ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻭﺭﺍ َﺀﻩ ﻣِﻦ ﺍﻟﻔﺘﺢ ﺍﻟﻌﻈﻴﻢ، ﻭﺍﻟﻌﺰ ،ﻭﺍﻟﻨﺼ ِﺮ ﻣﻦ ﻭﺭﺍﺀ ﺳﺘﺮ ﺭﻗﻴﻖ ،ﻭﻛﺎﻥ ﻳﻌﻄﻰ ﺍﳌﺸﺮﻛﲔ ﻛ ﱠﻞ ﻣﺎ ﺳﺄﻟﻮﻩ ﻣِﻦ ﺍﻟﺸﺮﻭﻁ، ﺍﻟﱴ ﱂ ﳛﺘﻤﻠﻬﺎ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﻭﺭﺅﻭﺳﻬﻢ ،ﻭﻫﻮ ج ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺿﻤﻦ ﻫﺬﺍ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﳏﺒﻮﺏ ﴿ :ﻭ ﻋﺴﻰ ﺃﹶﻥ ﺗ ﹾﻜ ﺮﻫﻮﹾﺍ ﺷﻴﺌﹰﺎ ﻭﻫ ﻮ ﺧﻴ ﺮ ﱠﻟ ﹸﻜ ﻢ﴾]ﺍﻟﺒﻘﺮﺓ.[٢١٦: ﺱ ﺇﱃ ﻣﺤﺒﻮِﺑﻬﺎ ﺳﺒﺒﹰﺎ ﻣﺎ ِﻣﹾﺜﻠﹸﻪ ﺳﺒﺐ ﻭ ﺭﺑﻤﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻜﺮﻭ ﻩ ﺍﻟﻨﻔﹸﻮ ِ ﻓﻜﺎﻥ ﻳ ﺪﺧﻞﹸ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ ﺩﺧﻮ ﹶﻝ ﻭﺍﺛِﻖ ﺑﻨﺼﺮ ﺍﻟﻠﱠﻪ ﻟﻪ ﻭﺗﺄﻳﻴﺪﻩ ،ﻭﺃﻥ ﺍﻟﻌﺎﻗِﺒ ﹶﺔ ﻟﻪ، ﻁ ﻭﺍﺣﺘﻤﺎﳍﺎ ﻫﻮ ﻋﻴﻦ ﺍﻟﻨﺼﺮﺓ ،ﻭﻫﻮ ﻣِﻦ ﺃﻛﱪ ﺍﳉﻨﺪ ﺍﻟﺬﻯ ﺃﻗﺎﻣﻪ ﻭﺃﻥ ﺗﻠﻚ ﺍﻟﺸﺮﻭ ﹶ ﺍﳌﺸﺘﺮﻃﻮﻥ ،ﻭﻧﺼﺒﻮﻩ ﳊﺮﻢ ،ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ،ﻓﺬﻟﱡﻮﺍ ﻣِﻦ ﺣﻴﺚ ﻃﻠﺒﻮﺍ ﺍﻟﻌﺰ ،ﻭﻗﹸ ِﻬﺮﻭﺍ ﻣﻦ ﺚ ﺃﻇﻬﺮﻭﺍ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻔﺨﺮ ﻭﺍﻟﻐﻠﺒﺔ ،ﻭﻋ ﺰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻋﺴﺎ ِﻛﺮ ﺍﻹﺳﻼﻡ ﻣﻦ ﺣﻴﺚ ﺣﻴ ﹸ ﻀﻴﻢ ﻟﻪ ﻭﻓﻴﻪِ ،ﻓﺪﺍﺭ ﺍﻟﺪﻭﺭ ،ﻭﺍﻧﻌﻜﺲ ﺍﻷﻣﺮ ،ﻭﺍﻧﻘﻠﺐ ﺍﻟ ﻌ ﺰ ﺍﻧﻜﺴﺮﻭﺍ ﷲ ،ﻭﺍﺣﺘﻤﻠﹸﻮﺍ ﺍﻟ ﺑﺎﻟﺒﺎﻃﻞ ﺫﹸ ﹰﻻ ﲝﻖٍ ،ﻭﺍﻧﻘﻠﺒﺖ ﺍﻟﻜﹶﺴﺮﺓ ﷲ ﻋﺰﹰﺍ ﺑﺎﷲِ ،ﻭﻇﻬﺮﺕ ﺣِﻜﻤﺔ ﺍﻟﻠﱠﻪ ﻭﺁﻳﺎﺗﻪ ،ﻭﺗﺼﺪﻳ ﻖ ﻭﻋﺪﻩ ،ﻭﻧﺼﺮ ﹸﺓ ﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺃ ﱢﰎ ﺍﻟﻮﺟﻮ ِﻩ ﻭﺃﻛﻤﻠِﻬﺎ ﺍﻟﱴ ﻻ ﺍﻗﺘﺮﺍﺡ ﻟﻠﻌﻘﻮﻝ ﻭﺭﺍﺀﻫﺎ. ﻭﻣﻨﻬﺎ :ﻣﺎ ﺳﺒﺒﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺫﻋﺎﻥِ ،ﻭﺍﻻﻧﻘﻴﺎ ِﺩ ﻋﻠﻰ ﻣﺎ ﺃﺣﺒﻮﺍ ﻭﻛﺮﻫﻮﺍ ،ﻭﻣﺎ ﺣﺼﻞ ﳍﻢ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺮﺿﻰ ﺑﻘﻀﺎﺀ ﺍﻟﻠﱠﻪ ،ﻭﺗﺼﺪﻳ ِﻖ ﻣﻮﻋﻮﺩﻩ، ﺴﻜِﻴﻨ ِﺔ ﺍﻟﱴ ﺃﻧﺰﳍﺎ ﰲ ﻗﹸﻠﻮﻢ، ﻭﺍﻧﺘﻈﺎ ِﺭ ﻣﺎ ﻭ ِﻋﺪﻭﺍ ﺑﻪ ،ﻭﺷﻬﻮ ِﺩ ِﻣﻨﺔ ﺍﻟﻠﱠﻪ ﻭِﻧﻌﻤﺘ ِﻪ ﻋﻠﻴﻬﻢ ﺑﺎﻟ ﺃﺣﻮﺝ ﻣﺎ ﻛﺎﻧﻮﺍ ﺇﻟﻴﻬﺎ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﺍﻟﱴ ﺗ ﺰ ﻋ ﺰﻉ ﳍﺎ ﺍﳉﺒﺎﻝﹸ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ ﻣﻦ ﺳﻜﻴﻨﺘﻪ ﻣﺎ ﺍﻃﻤﺄﻧﺖ ﺑﻪ ﻗﻠﻮﺑﻬﻢ ،ﻭﻗﻮﻳﺖ ﺑﻪ ﻧﻔﹸﻮﺳﻬﻢ ،ﻭﺍﺯﺩﺍﺩﻭﺍ ﺑﻪ ﺇﳝﺎﻧﹰﺎ.
١٩٧ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺟﻌﻞ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺬﻯ ﺣﻜﻢ ﺑﻪ ﻟِﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ ﺳﺒﺒﹰﺎ ﳌﺎ ﺫﻛﺮﻩ ﻣِﻦ ﺍﳌﻐﻔﺮﺓ ﻟﺮﺳﻮﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣِﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ ،ﻭﻹﲤﺎﻡ ﻧِﻌﻤﺘ ِﻪ ﻋﻠﻴﻪ،ﻭﳍﺪﺍﻳﺘﻪ ﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﻭﻧﺼﺮﻩ ﺍﻟﻨﺼﺮ ﺍﻟﻌﺰﻳﺰ ،ﻭﺭﺿﺎﻩ ﺑﻪ ،ﻭﺩﺧﻮﻟﻪ ﲢﺘﻪ ،ﻭﺍﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ ﺑﻪ ﺍﻟﺼﺮﺍ ﹶ ﻣﻊ ﻣﺎ ﻓﻴ ِﻪ ﻣﻦ ﺍﻟﻀﻴﻢ ،ﻭﺇﻋﻄﺎ ِﺀ ﻣﺎ ﺳﺄﻟﻮﻩ ،ﻛﺎﻥ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﻧﺎﻝ ﺎ ﺍﻟﺮﺳﻮ ﹸﻝ ﻭﺃﺻﺤﺎﺑﻪ ﺫﻟﻚ ،ﻭﳍﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﺰﺍ ًﺀ ﻭﻏﺎﻳﺔ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﻓِﻌﻞ ﻗﺎﻡ ﺑﺎﻟﺮﺳﻮﻝ ﻭﺍﳌﺆﻣﻨﲔ ﻋﻨﺪ ﺣﻜﻤﻪ ﺗﻌﺎﱃ ،ﻭﻓﺘﺤﻪ. ﻒ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻨﺼ ﺮ ﺑﺄﻧﻪ ﻋﺰﻳ ﺰ ﰲ ﻫﺬﺍ ﺍﳌﻮﻃﻦ ،ﰒ ﺫﻛﺮ ﺇﻧﺰﺍ ﹶﻝ ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﻭﺻ ﺖ ﺃﺷ ﺪ ﺏ ﺍﳌﺆﻣﻨﲔ ﰲ ﻫﺬﺍ ﺍﳌﻮﻃ ِﻦ ﺍﻟﺬﻯ ﺍﺿﻄﺮﺑﺖ ﻓﻴ ِﻪ ﺍﻟﻘﻠﻮﺏ ،ﻭﹶﻗِﻠ ﹶﻘ ﺍﻟﺴﻜﻴﻨﺔ ﰲ ﻗﻠﻮ ِ ﺝ ﻣﺎ ﻛﺎﻧﺖ ﺇﱃ ﺍﻟﺴﻜﻴﻨﺔِ ،ﻓﺎﺯﺩﺍﺩﻭﺍ ﺎ ﺇﳝﺎﻧﹰﺎ ﺇﱃ ﺇﳝﺎﻢ ،ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻘﻠﻖ ،ﻓﻬﻰ ﺃﺣﻮ ﻕ ﺃﻳﺪﻳﻬﻢ ﺇﺫ ﺑﻴﻌﺘﻬﻢ ﻟِﺮﺳﻮﻟﻪ ،ﻭﺃﻛﱠﺪﻫﺎ ﺑﻜﻮﺎ ﺑﻴﻌ ﹰﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﻥ ﻳﺪﻩ ﺗﻌﺎﱃ ﻛﺎﻧﺖ ﻓﻮ ﻛﺎﻧﺖ ﻳ ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺬﻟﻚ ،ﻭﻫﻮ ﺭﺳﻮﻟﹸﻪ ﻭﻧﺒﻴﻪ ،ﻓﺎﻟﻌﻘ ﺪ ﻣﻌﻪ ﻋﻘ ﺪ ﻣﻊ ﻣ ﺮ ِﺳِﻠﻪِ، ﻕ ﻳﺪﻩ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺠ ﺮ ﺍﻷﺳﻮ ﺩ ﻭﺑﻴﻌﺘﻪ ﺑﻴﻌﺘﻪ ،ﻓﻤﻦ ﺑﺎﻳﻌﻪ ،ﻓﻜﺄﳕﺎ ﺑﺎﻳﻊ ﺍﻟﻠﱠﻪ ،ﻭﻳ ﺪ ﺍﻟﻠﱠﻪ ﻓﻮ ﲔ ﺍﻟﻠﱠﻪ ﰲ ﺍﻷﺭﺽ ،ﻓﻤﻦ ﺻﺎﻓﺤﻪ ﻭﻗﺒﻠﻪ ،ﻓﻜﺄﳕﺎ ﺻﺎﻓﺢ ﺍﻟﻠﱠﻪ ،ﻭﻗﺒﻞ ﳝﻴﻨﻪ ،ﻓﻴ ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﳝ ﺚ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﺇﳕﺎ ﻳﻌﻮﺩ ﻧﻜﺜﹸﻪ ﻋﻠﻰ ﳊﺠﺮ ﺍﻷﺳﻮﺩ ،ﰒ ﺃﺧﱪ ﺃﻥ ﻧﺎ ِﻛ ﹶ ج ﺃﻭﱃ ﺬﺍ ﻣِﻦ ﺍ ﹶ ﻧﻔﺴﻪ ،ﻭﺃﻥ ﻟﻠ ﻤ ﻮﻓﱢﻰ ﺎ ﺃﺟﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ ﹶﻓ ﹸﻜﻞﱡ ﻣﺆﻣﻦ ﻓﻘﺪ ﺑﺎﻳﻊ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﺑﻴﻌﺔ ﻑ. ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺣﻘﻮﻗﻪ ،ﻓﻨﺎﻛِﺚ ﻭﻣﻮ ٍ ﷲ :ﺃﻧ ﻪ ﳜﺬﹸﻝ ﻒ ﻋﻨﻪ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ،ﻭﻇﻨﻬﻢ ﺃﺳﻮﺃ ﺍﻟ ﱠﻈﻦ ﺑﺎ ِ ﰒ ﺫﻛ ﺮ ﺣﺎ ﹶﻝ ﻣﻦ ﲣﻠﱠ ﺭﺳﻮﻟﹶﻪ ﻭﺃﻭﻟﻴﺎﺀَﻩ ،ﻭﺟﻨﺪﻩ ،ﻭﻳ ﹾﻈ ِﻔﺮ ﻢ ﻋﺪﻭﻫﻢ ،ﻓﻠﻦ ﻳﻨﻘﻠﺒﻮﺍ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ،ﻭﺫﻟﻚ ﻣِﻦ ﺟﻬﻠﻬﻢ ﺑﺎﷲ ﻭﺃﲰﺎِﺋ ِﻪ ﻭﺻِﻔﺎﺗِﻪ ،ﻭﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ،ﻭﺟﻬﻠﻬﻢ ﺑﺮﺳﻮﻟﻪ ﻭﻣﺎ ﻫ ﻮ ﺃﻫﻞ ﺃﻥ ﻳﻌﺎ ِﻣﻠﹶﻪ ﺑﻪ ﺭﺑﻪ ﻭﻣﻮﻻﻩ. ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺭﺿﺎﻩ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺪﺧﻮﳍﻢ ﲢﺖ ﺍﻟﺒﻴﻌﺔ ﻟﺮﺳﻮﻟﻪ ،ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻢ ﻣﺎ ﰲ ﻗﻠﻮﻢ ﺣﻴﻨﺌﺬ ﻣِﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎﺀ ،ﻭﻛﻤﺎﻝ ﺍﻻﻧﻘﻴﺎﺩ ،ﻭﺍﻟﻄﺎﻋﺔ ،ﻭﺇﻳﺜﺎﺭ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮِﻟ ِﻪ ﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻜﻴﻨ ﹶﺔ ﻭﺍﻟﻄﱡ ﻤ ﹾﺄﻧِﻴﻨﺔ ،ﻭﺍﻟﺮﺿﻰ ﰲ ﻗﻠﻮﻢ ،ﻭﺃﺛﺎﻢ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ﲝﻜﻤﻪ ،ﻭﺍﻟﺼ ِﱪ ﻷﻣﺮﻩ ﻓﺘﺤﹰﺎ ﻗﺮﻳﺒﺎﹰ ،ﻭﻣﻐﺎِﻧ ﻢ ﻛﺜﲑﺓ ﻳﺄﺧﺬﻭﺎ ،ﻭﻛﺎﻥ ﺃﻭ ﹸﻝ ﺍﻟﻔﺘﺢ ﺡ ﻭﺍﳌﻐﺎ ﹸﱎ ﺇﱃ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺪﻫﺮ. ﻭﺍﳌﻐﺎﱎ ﻓﺘ ﺢ ﺧﻴﺒﺮ ،ﻭﻣﻐﺎﳕﻬﺎ ،ﰒ ﺍﺳﺘﻤﺮﺕ ﺍﻟﻔﺘﻮ ﻭﻭﻋﺪﻫﻢ ﺳﺒﺤﺎﻧﻪ ﻣﻐﺎِﻧ ﻢ ﻛﺜﲑﺓ ﻳﺄﺧﺬﻭﺎ ،ﻭﺃﺧﱪﻫﻢ ﺃﻧﻪ ﻋﺠﻞ ﳍﻢ ﻫﺬﻩ ﺍﻟﻐﻨﻴﻤﺔ،
١٩٨ ﻭﻓﻴﻬﺎ ﻗﻮﻻﻥ .ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺍﻟﺼﻠ ﺢ ﺍﻟﺬﻯ ﺟﺮﻯ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻋﺪﻭﻫﻢ ،ﻭﺍﻟﺜﺎﱏ :ﺃﺎ ﻓﺘ ﺢ ﺱ ﻋﻨ ﹸﻜ ﻢ﴾]ﺍﻟﻔﺘﺢ ،[٢٠ :ﻓﻘﻴﻞ :ﺃﻳﺪﻯ ﺃﻫ ِﻞ ﻯ ﺍﻟﻨﺎ ِ ﻒ ﹶﺃﻳ ِﺪ ﺧﻴﱪ ﻭﻏﻨﺎﺋﻤﻬﺎ ،ﰒ ﻗﺎﻝ ﴿ :ﻭ ﹶﻛ ﻣﻜﺔ ﺃﻥ ﻳﻘﺎﺗﻠﻮﻫﻢ ،ﻭﻗﻴﻞ :ﺃﻳﺪﻯ ﺍﻟﻴﻬﻮﺩ ﺣﲔ ﳘﱡﻮﺍ ﺑﺄﻥ ﻳﻐﺘﺎﻟﹸﻮﺍ ﻣ ﻦ ﺑﺎﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺧﺮﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲟﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻨﻬﺎ ،ﻭﻗﻴﻞ :ﻫﻢ ﺃﻫﻞ ﺧﻴﱪ ﻭﺣﻠﻔﺎﺅﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺭﺍﺩﻭﺍ ﻧﺼﺮﻫﻢ ﻣﻦ ﺃﺳﺪ ﻭﻏﻄﻔﺎﻥ .ﻭﺍﻟﺼﺤﻴﺢ ﺗﻨﺎﻭﻝ ﺍﻵﻳﺔ ﻟﻠﺠﻤﻴﻊ. ﲔ﴾]ﺍﻟﻔﺘﺢ.[٢٠ :ﻗﻴﻞ :ﻫﺬﻩ ﺍﻟﻔﻌﻠﺔ ﺍﻟﱴ ﻓﻌﻠﻬﺎ ﺑﻜﻢ، ﻭﻗﻮﻟﻪ ﴿ :ﻭِﻟﺘﻜﹸﻮ ﹶﻥ ﺁﻳ ﹰﺔ ِﻟ ﹾﻠﻤ ﺆ ِﻣِﻨ ﻒ ﺃﻳﺪﻯ ﺃﻋﺪﺍﺋﻜﻢ ﻋﻨﻜﻢ ﻣﻊ ﻛﺜﺮﻢ ،ﻓﺈﻧﻬﻢ ﺣﻴﻨﺌ ٍﺬ ﻛﺎﻥ ﺃﻫﻞ ﻣﻜﺔ ﻭﻣﻦ ﺣﻮﳍﺎ، ﻭﻫﻰ ﻛ ﻭﺃﻫ ﹸﻞ ﺧﻴﱪ ﻭ ﻣ ﻦ ﺣﻮﳍﺎ ،ﻭﺃ ﺳ ﺪ ﻭ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻭﲨﻬﻮ ﺭ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﺃﻋﺪﺍﺀ ﳍﻢ ،ﻭﻫﻢ ﺑﻴﻨﻬﻢ ﻒ ﺃﻳﺪﻯ ﺃﻋﺪﺍﺋﻬﻢ ﻋﻨﻬﻢ، ﺕ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻛ ﺼﻠﹸﻮﺍ ﺇﻟﻴﻬﻢ ﺑﺴﻮﺀ ،ﻓﻤِﻦ ﺁﻳﺎ ِ ﻛﺎﻟﺸﺎ ﻣﺔِ ،ﻓﻠﻢ ﻳ ِ ﻓﻠﻢ ﻳﺼﻠﻮﺍ ﺇﻟﻴﻬﻢ ﺑﺴﻮﺀ ﻣﻊ ﻛﺜﺮﻢ ،ﻭﺷﺪ ِﺓ ﻋﺪﺍﻭﻢ ،ﻭﺗﻮﱃ ﺣﺮﺍﺳﺘﻬﻢ ،ﻭﺣﻔﻈﻬﻢ ﰲ ﻣﺸﻬﺪﻫﻢ ﻭﻣﻐﻴﺒِﻬﻢ. ﻭﻗﻴﻞ :ﻫﻰ ﻓﺘﺢ ﺧﻴﱪ ،ﺟﻌﻠﻬﺎ ﺁﻳﺔ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ،ﻭﻋﻼﻣﺔ ﻋﻠﻰ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﻟﻔﺘﻮﺡ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻋﺪﻫﻢ ﻣﻐﺎﻧِﻢ ﻛﺜﲑﺓ ،ﻭﻓﺘﻮﺣﹰﺎ ﻋﻈﻴﻤﺔ ،ﻓﻌﺠﻞ ﳍﻢ ﻓﺘ ﺢ ﺧﻴﱪ، ﺺ ﺎ ﻭﺟﻌﻠﻬﺎ ﺁﻳﺔ ﳌﺎ ﺑﻌﺪﻫﺎ ،ﻭﺟﺰﺍﺀﹰﺍ ِﻟِﺼﱪﻫﻢ ﻭﺭﺿﺎﻫﻢ ﻳﻮ ﻡ ﺍﳊﺪﻳﺒﻴﺔ ﻭﺷﻜﺮﺍﻧﺎﹰ ،ﻭﳍﺬﺍ ﺧ ﺴﺘﻘِﻴ ﻤﹰﺎ﴾]ﺍﻟﻔﺘﺢ،[٢٠ : ﺻﺮﺍﻃﹰﺎ ﻣ ﻭﺑﻐﻨﺎﺋﻤﻬﺎ ﻣ ﻦ ﺷﻬﺪ ﺍﳊﺪﻳﺒﻴﺔ .ﰒ ﻗﺎﻝ ﴿ :ﻭﻳ ﻬ ِﺪﻳﻜﹸ ﻢ ِ ﻓﺠﻤﻊ ﳍﻢ ﺇﱃ ﺍﻟﻨﺼ ِﺮ ﻭﺍﻟﻈﱠ ﹶﻔ ِﺮ ﻭﺍﻟﻐﻨﺎﺋﻢ ﺍﳍﺪﺍﻳﺔ ،ﻓﺠﻌﻠﻬﻢ ﻣﻬﺪﻳﲔ ﻣﻨﺼﻮﺭﻳﻦ ﻏﺎﳕﲔ ،ﰒ ﻭﻋﺪﻫﻢ ﻣﻐﺎِﻧ ﻢ ﻛﺜﲑﺓ ﻭﻓﹸﺘﻮﺣﹰﺎ ﺃﹸﺧﺮﻯ ،ﱂ ﻳﻜﻮﻧﻮﺍ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻴﻬﺎ ،ﻓﻘﻴﻞ :ﻫﻰ ﺡ ﺍﻟﱴ ﺑﻌﺪ ﺧﻴﱪ ﻣﻦ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻣ ﱠﻜﺔﹸ ،ﻭﻗﻴﻞ :ﻫﻰ ﻓﺎﺭِﺱ ﻭﺍﻟﺮﻭﻡ ،ﻭﻗﻴﻞ :ﺍﻟﻔﺘﻮ ﻭﻣﻐﺎﺭﺎ. ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻟﻮ ﻗﺎﺗﻠﻮﺍ ﺃﻭﻟﻴﺎﺀَﻩ ،ﻟﻮﻟﱠﻰ ﺍﻟﻜﻔﺎ ﺭ ﺍﻷﺩﺑﺎ ﺭ ﻏ ﲑ ﻣﻨﺼﻮﺭﻳﻦ، ﻭﺃﻥ ﻫﺬﻩ ﺳـﻨﺘﻪ ﰲ ﻋﺒﺎﺩﻩ ﻗﺒﻠﹶﻬﻢ ،ﻭﻻ ﺗﺒﺪﻳ ﹶﻞ ﻟﺴـﻨﺘﻪ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻗﺎﺗﻠﹸﻮﻫﻢ ﻳﻮﻡ ﹸﺃﺣﺪ ،ﻭﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻴﻬﻢ ،ﻭﱂ ﻳﻮﻟﱡﻮﺍ ﺍﻷﺩﺑﺎﺭ؟ ﻁ ﻣﺬﻛﻮﺭ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﻭﻫﻮ ﺍﻟﺼﱪ ﻭﺍﻟﺘﻘﻮﻯ، ﻗﻴﻞ :ﻫﺬﺍ ﻭﻋﺪ ﻣﻌﻠﱠﻖ ﺑﺸﺮ ٍ ﺸﻠِﻬﻢ ﺍﳌﻨﺎﰱ ﻟﻠﺼﱪ ،ﻭﺗﻨﺎﺯﻋﻬﻢ ،ﻭﻋﺼﻴﺎﻢ ﺍﳌﻨﺎﰱ ﻟﻠﺘﻘﻮﻯ، ﻭﻓﺎﺕ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻳﻮ ﻡ ﹸﺃﺣﺪ ِﺑ ﹶﻔ ﻓﺼﺮﻓﻬﻢ ﻋﻦ ﻋﺪﻭﻫﻢ ،ﻭﱂ ﳛﺼﻞ ﺍﻟﻮﻋ ﺪ ﻻﻧﺘﻔﺎﺀ ﺷﺮﻃﻪ.
١٩٩ ﻒ ﺃﻳﺪﻯ ﺑﻌﻀِﻬﻢ ﻋﻦ ﺑﻌﺾ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺃﻇﻔﺮ ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﻛ ﺍﳌﺆﻣﻨﲔ ﻢ ،ﳌﺎ ﻟﹶﻪ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳊِﻜﻢ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﱴ ﻣﻨﻬﺎ :ﺃﻧﻪ ﻛﺎﻥ ﻓﻴﻬﻢ ﺭﺟﺎ ﹲﻝ ﻭﻧﺴﺎﺀ ﻗﺪ ﺁﻣﻨﻮﺍ ،ﻭﻫﻢ ﻳﻜﺘﻤﻮﻥ ﺇﳝﺎﻧﻬﻢ ،ﱂ ﻳﻌﻠ ﻢ ﻢ ﺍﳌﺴﻠﻤﻮﻥ ،ﻓﻠﻮ ﺳﻠﱠﻄﻜﻢ ﻋﻠﻴﻬﻢ ،ﻷﺻﺒﺘﻢ ﺃﹸﻭﻟﺌﻚ ﲟﻌﺮﺓ ﺍﳉﻴﺶ ،ﻭﻛﺎﻥ ﻳﺼﻴﺒﻜﻢ ﻣﻨﻬﻢ ﻣﻌﺮ ﹸﺓ ﺍﻟﻌﺪﻭﺍﻥ ﻭﺍﻹﻳﻘﺎﻉ ﲟﻦ ﻻ ﻳﺴﺘﺤﻖ ﺍﻹﻳﻘﺎﻉ ﺑﻪ، ﺐ ﻭﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺣﺼﻮﻝ ﺍﳌﻌ ﺮ ِﺓ ﻢ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺍﳌﺴﺘﺨﻔﱢﲔ ﻢ ،ﻷﺎ ﻣﻮﺟ ﺍﳌﻌﺮﺓ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻨﻬﻢ ﻢ ،ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻢ ﻟﻮ ﺯﺍﻳﻠﻮﻫﻢ ﻭﲤﻴﺰﻭﺍ ﻣﻨﻬﻢ ،ﻟﻌﺬﱠﺏ ﺃﻋﺪﺍﺀﻩ ﺏ ﻋﺬﺍﺑﹰﺎ ﺃﻟﻴﻤﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺇﻣﺎ ﺑﺎﻟﻘﺘ ِﻞ ﻭﺍﻷﺳﺮ ،ﻭﺇﻣﺎ ﺑﻐﲑﻩ ،ﻭﻟﻜﻦ ﺩﻓﻊ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﻟﻌﺬﹶﺍ ﺏ ﺍﻻﺳﺘﺌﺼﺎﻝ ،ﻭﺭﺳﻮﻟﹸﻪ ﻟﻮﺟﻮﺩ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﲔ ﺑﻴ ﻦ ﺃﻇﻬﺮﻫﻢ ،ﻛﻤﺎ ﻛﺎﻥ ﻳﺪﻓ ﻊ ﻋﻨﻬﻢ ﻋﺬﺍ ﺑﲔ ﺃﻇﻬﺮﻫﻢ. ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻋﻤﺎ ﺟﻌﻠﻪ ﺍﻟﻜﻔﺎ ﺭ ﰲ ﻗﻠﻮﻢ ﻣِﻦ ﺣﻤِﻴﺔ ﺍﳉﺎﻫﻠﻴ ِﺔ ﺍﻟﱴ ﻣﺼﺪﺭﻫﺎ ﺍﳉﻬ ﹸﻞ ﻭﺍﻟﻈﱡﻠﻢ ،ﺍﻟﱴ ﻷﺟﻠﻬﺎ ﺻﺪﻭﺍ ﺭﺳﻮﻟﹶﻪ ﻭﻋِﺒﺎﺩﻩ ﻋﻦ ﺑﻴﺘﻪ ،ﻭﱂ ﻳ ِﻘﺮﻭﺍ ﺑﺒﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،ﻭﱂ ﻳ ِﻘﺮﻭﺍ ﶈﻤﺪ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻣﻊ ﲢﻘﻘﻬﻢ ﺻﺪﻗﻪ ،ﻭﺗﻴﻘﻨِﻬﻢ ﺻﺤ ﹶﺔ ﺭﺳﺎﻟﺘﻪ ﳉ ﻌ ﹶﻞ ﺇﻟﻴﻬﻢ ﻭﺇﻥ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﱴ ﺷﺎﻫﺪﻭﻫﺎ ﻭﲰﻌﻮﺍ ﺎ ﰲ ﻣﺪﺓ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻭﺃﺿﺎﻑ ﻫﺬﹶﺍ ﺍ ﹶ ﻛﺎﻥ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ،ﻛﻤﺎ ﻳﻀﺎﻑ ﺇﻟﻴﻬﻢ ﺳﺎﺋ ﺮ ﺃﻓﻌﺎﳍﻢ ﺍﻟﱴ ﻫﻰ ﺑﻘﹸﺪﺭﻢ ﻭﺇﺭﺍﺩﻢ. ﺐ ﺭﺳﻮﻟﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ ﻣِﻦ ﺍﻟﺴﻜﻴﻨﺔ ﻣﺎ ﻫﻮ ﻣﻘﺎﺑﻞ ﳌﺎ ﰲ ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﺃﻧﺰﻝ ﰲ ﻗﻠ ِ ﻆ ﺭﺳﻮﻟﻪ ﻭﺣِﺰﺑﻪ ،ﻭﺣﻤﻴﺔﹸ ﺍﳉﺎﻫﻠﻴﺔ ﻗﻠﻮﺏ ﺃﻋﺪﺍﺋﻪ ﻣِﻦ ﺣ ِﻤﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻜﺎﻧﺖ ﺍﻟﺴﻜﻴﻨ ﹸﺔ ﺣ ﱠ ﻆ ﺍﳌﺸﺮﻛﲔ ﻭﺟﻨﺪﻫﻢ ،ﰒ ﺃﻟﺰﻡ ﻋِﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻛﻠﻤﺔ ﺍﻟﺘﻘﻮﻯ ،ﻭﻫﻰ ﺟِﻨﺲ ﻳ ﻌﻢ ﹸﻛ ﱠﻞ ﺣﱠ ﺕ ﺑﺒﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺴ ﺮ ﻛﻠﻤ ٍﺔ ﻳﺘﻘﻰ ﺍﻟﻠﱠﻪ ﺎ ،ﻭﺃﻋﻠﻰ ﻧﻮﻋِﻬﺎ ﻛﻠﻤ ﹸﺔ ﺍﻹﺧﻼﺹ ،ﻭﻗﺪ ﹸﻓ ﺍﻟﺮﺣﻴﻢ ،ﻭﻫﻰ ﺍﻟﻜﻠﻤ ﹸﺔ ﺍﻟﱴ ﺃﺑﺖ ﻗﺮﻳﺶ ﺃﻥ ﺗﻠﺘﺰِﻣﻬﺎ ،ﻓﺄﻟﺰﻣﻬﺎ ﺍﻟﻠﱠﻪ ﺃﻭﻟﻴﺎ َﺀﻩ ﻭﺣﺰﺑﻪ ،ﻭﺇﳕﺎ ﺣ ﺮ ﻣﻬﺎ ﺃﻋﺪﺍ َﺀﻩ ﺻﻴﺎﻧﺔ ﳍﺎ ﻋﻦ ﻏﲑ ﻛﻔﺌﻬﺎ ،ﻭﺃﻟﺰﻣﻬﺎ ﻣﻦ ﻫﻮ ﺃﺣ ﻖ ﺎ ﻭﺃﻫﻠﻬﺎ ،ﻓﻮﺿﻌﻬﺎ ﰲ ﻣﻮﺿﻌﻬﺎ ،ﻭﱂ ﻳﻀﻴﻌﻬﺎ ﺑﻮﺿﻌﻬﺎ ﰲ ﻏﲑ ﺃﻫﻠﻬﺎ ،ﻭﻫﻮ ﺍﻟﻌﻠﻴﻢ ﲟﺤﺎ ﱢﻝ ﲣﺼﻴﺼﻪ ﻭﻣﻮﺍﺿﻌﻪ. ﻕ ﺭﺳﻮﻟﹶﻪ ﺭﺅﻳﺎﻩ ﰲ ﺩﺧﻮﳍﻢ ﺍﳌﺴﺠ ﺪ ﺁﻣﻨﲔ ،ﻭﺃﻧﻪ ﺳﻴﻜﻮﻥ ﰒ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﺻ ﺪ ﷲ ﺳﺒﺤﺎﻧﻪ ﻋِﻠ ﻢ ﻣِﻦ ﻣﺼﻠﺤﺔ ﻭﻻ ﺑﺪ ،ﻭﻟﻜﻦ ﱂ ﻳﻜﻦ ﻗﺪ ﺁﻥ ﻭﻗﺖ ﺫﻟﻚ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﻡِ ،ﻭﺍ ُ ﺏ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ﻣﻦ ﺗﺄﺧﲑﻩ ﺇﱃ ﻭﻗﺘﻪ ﻣﺎ ﱂ ﺗﻌﻠﻤﻮﺍ ﺃﻧﺘﻢ ،ﻓﺄﻧﺘﻢ ﺃﺣﺒﺒﺘﻢ ﺍﺳﺘﻌﺠﺎ ﹶﻝ ﺫﻟﻚ ،ﻭﺍﻟﺮ ﻣﺼﻠﺤﺔ ﺍﻟﺘﺄﺧﲑ ﻭﺣﻜﻤﺘﻪ ﻣﺎ ﱂ ﺗﻌﻠﻤﻮﻩ ،ﻓﻘﺪﻡ ﺑﲔ ﻳﺪﻯ ﺫﻟﻚ ﻓﺘﺤﹰﺎ ﻗﺮﻳﺒﺎﹰ ،ﺗﻮﻃﺌﺔ ﻟﻪ ﻭﲤﻬﻴﺪﹰﺍ.
٢٠٠ ﰒ ﺃﺧﱪﻫﻢ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳ ِﻦ ﺍﳊ ﻖ ِﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﹸﻛﻠﱢﻪ، ﻓﻘﺪ ﺗﻜﻔﱠﻞ ﺍﻟﻠﱠﻪ ﳍﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻤﺎﻡ ﻭﺍﻹﻇﻬﺎﺭ ﻋﻠﻰ ﲨﻴﻊ ﺃﺩﻳﺎﻥ ﺃﻫ ِﻞ ﺍﻷﺭﺽ ،ﻓﻔﻰ ﻫﺬﺍ ﺗﻘﻮﻳﺔ ﻟﻘﻠﻮﻢ ،ﻭﺑِﺸﺎﺭﺓ ﳍﻢ ﻭﺗﺜﺒﻴﺖ ،ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺛﻘﺔ ﻣِﻦ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺍﻟﺬﻯ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺠﺰﻩ ،ﻓﻼ ﺗﻈﻨﻮﺍ ﺃﻥ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻹﻏﻤﺎﺽ ﻭﺍﻟﻘﻬ ِﺮ ﻳﻮ ﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ﻧﺼﺮﺓ ﻟﻌﺪﻭﻩ ،ﻭﻻ ﲣﻠﻴﹰﺎ ﻋﻦ ﺭﺳﻮﻟﻪ ﻭﺩﻳﻨﻪ ،ﻛﻴﻒ ﻭﻗﺪ ﺃﺭﺳﻠﻪ ﺑﺪﻳﻨﻪ ﺍﳊﻖ ،ﻭﻭﻋﺪﻩ ﺃﻥ ﻳﻈ ِﻬﺮﻩ ﻋﻠﻰ ﻛﻞ ﺩِﻳ ٍﻦ ﺳﻮﺍﻩ. ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺭﺳﻮﻟﹶﻪ ﻭﺣﺰﺑﻪ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻫﻢ ﻟﻪ ،ﻭﻣﺪﺣﻬﻢ ﺑﺄﺣﺴﻦ ﺍﳌﺪﺡ ،ﻭﺫﻛﺮ ﺻﻔﺎﺗِﻬﻢ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ،ﻓﻜﺎﻥ ﰲ ﻫﺬﺍ ﺃﻋﻈ ﻢ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺻﺪﻕ ﻣﻦ ﺟﺎﺀ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ،ﻭﺃﻥ ﻫﺆﻻﺀ ﻫﻢ ﺍﳌﺬﻛﻮﺭﻭﻥ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻘﺪﻣﺔ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺸﻬﻮﺭﺓ ﻓﻴﻬﻢ ،ﻻ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻜﻔﺎﺭ ﻋﻨﻬﻢ :ﺇﻢ ﻣﺘﻐﻠﱢﺒﻮﻥ ﻃﺎﻟﺒﻮ ﻣﻠﻚ ﻭﺩﻧﻴﺎ ،ﻭﳍﺬﺍ ﳌﺎ ﺭﺁﻫﻢ ﻧﺼﺎﺭﻯ ﺍﻟﺸﺎﻡ ،ﻭﺷﺎﻫﺪﻭﺍ ﻫ ﺪﻳﻬﻢ ﻭﺳﲑﺗﻬﻢ ،ﻭﻋﺪﳍﻢ ﻭﻋﻠﻤﻬﻢ ،ﻭﺭﲪﺘﻬﻢ ﻭﺯﻫﺪﻫﻢ ﰲ ﺤﺒﻮﺍ ﺍﳌﺴﻴ ﺢ ﺑﺄﻓﻀ ﹶﻞ ﻣِﻦ ﻫﺆﻻﺀ ،ﻭﻛﺎﻥ ﺻِ ﺍﻟﺪﻧﻴﺎ ،ﻭﺭﻏﺒﺘﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ،ﻗﺎﻟﻮﺍ :ﻣﺎ ﺍﻟﺬﻳﻦ ﻑ ﺑﺎﻟﺼﺤﺎﺑﺔ ﻭﻓﻀﻠﻬﻢ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﺃﻋﺪﺍﺋﻬﻢ ،ﻭﺍﻟﺮﺍﻓﻀ ﹸﺔ ﺗﺼ ِﻔﻬﻢ ﻫﺆﻻﺀ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻋﺮ ﻀِﻠ ﹾﻞ ﺑﻀﺪ ﻣﺎ ﻭﺻﻔﻬﻢ ﺍﻟﻠﱠﻪ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻏﲑﻫﺎ﴿،ﻭ ﻣ ﻦ ﻳ ﻬ ِﺪ ﺍﻟﻠﱠﻪ ﹶﻓﻬ ﻮ ﺍ ﹸﳌ ﻬﺘﺪِ ،ﻭ ﻣ ﻦ ﻳ ﺠ ﺪ ﹶﻟﻪ ﻭِﻟﻴﹰﺎ ﻣ ﺮﺷِﺪﹰﺍ﴾]ﺍﻟﻜﻬﻒ.[١٧ : ﹶﻓﹶﻠ ﻦ ﺗ ِ ﻓﺼـﻞ ﻓﻲ ﻏﺰوة ﺧﻴﺒﺮ
ﺚ ﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑ ﻦ ﻋﻘﺒﺔ :ﻭﳌﺎ ﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ج ﺍﳌﺪﻳﻨ ﹶﺔ ﻣِﻦ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻣ ﹶﻜ ﹶ ﻋﺸﺮﻳﻦ ﻟﻴﻠ ﹰﺔ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻬﺎ ،ﰒ ﺧﺮﺝ ﻏﺎﺯﻳﹰﺎ ﺇﱃ ﺧﻴﱪ ،ﻭﻛﺎﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻭﻋﺪﻩ ﺇﻳﺎﻫﺎ، ﻭﻫﻮ ﺑﺎﳊﹸﺪﻳﺒﻴﺔ. ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻛﺎﻥ ﻓﺘ ﺢ ﺧﻴ ﱪ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺩﺳﺔ ،ﻭﺍﳉﻤﻬﻮﺭ :ﻋﻠﻰ ﺃﺎ ﰲ ﺍﻟﺴﺎﺑﻌﺔ. ﲎ ﻋﻠﻰ ﻑ ﻣﺒ ﻭﻗﻄﻊ ﺃﺑﻮ ﳏﻤﺪ ﺑ ﻦ ﺣﺰﻡ :ﺑﺄﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﺴﺎﺩﺳ ِﺔ ﺑﻼ ﺷﻚ ،ﻭﻟﻌﻞ ﺍﳋﻼ ﺃ ﻭ ِﻝ ﺍﻟﺘﺎﺭﻳﺦ ،ﻫﻞ ﻫﻮ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺷﻬ ﺮ ﻣﻘ ﺪﻣِﻪ ﺍﳌﺪﻳﻨﺔ ،ﺃﻭ ﻣِﻦ ﺍﶈﺮﻡ ﰲ ﺃﻭﻝ ﺍﻟﺴﻨﺔ؟ ﻭﻟﻠﻨﺎﺱ ﰲ ﻫﺬﺍ ﻃﺮﻳﻘﺎ ِﻥ :ﻓﺎﳉﻤﻬﻮ ﺭ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺎﺭﻳ ﺦ ﻭﻗﻊ ﻣِﻦ ﺍﶈﺮﻡ ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ: ﻳﺮﻯ ﺃﻧﻪ ﻣِﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺣﲔ ﹶﻗ ِﺪﻡ ،ﻭﻛﺎﻥ ﺃ ﻭ ﹶﻝ ﻣﻦ ﺃﺭﺥ ﺑﺎﳍﺠﺮﺓ ﻳﻌﻠﻰ ﺑﻦ ﺃﹸﻣﻴﺔ
٢٠١ )(١
ﻭﻗﻴﻞ :ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ
ﺑﺎﻟﻴﻤﻦ ،ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ، ﻋﻨﻪ ،ﺳﻨ ﹶﺔ ﺳﺖ ﻋﺸﺮﺓ ﻣِﻦ ﺍﳍﺠﺮﺓ. ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ :ﺣﺪﺛﲎ ﺍﻟﺰﻫﺮﻯ ،ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻣﺮﻭﺍ ﹶﻥ ﺑﻦ ﺍﳊﻜﻢ ،ﻭﺍﳌِﺴﻮﺭ ﺑ ِﻦ ﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻓﱰﻟﺖ ﻋﻠﻴﻪ ﺨ ﺮﻣﺔ ،ﺃﻤﺎ ﺣﺪﺛﺎﻩ ﲨﻴﻌﺎﹰ ،ﻗﺎﻻ :ﺍﻧﺼﺮ ﻣ ﺳﻮﺭ ﹸﺓ ﺍﻟﻔﺘﺢ ﻓﻴﻤﺎ ﺑ ﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ،ﻓﺄﻋﻄﺎﻩ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﻓﻴﻬﺎ ﺧﻴ ﱪ ﴿ :ﻭ ﻋ ﺪﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑ ﹰﺓ ﺗﺄ ﺧﺬﹸﻭﻧﻬﺎ ﹶﻓ ﻌ ﺠ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﻫ ِﺬ ِﻩ﴾]ﺍﻟﻔﺘﺢ :[٢٠ :ﺧﻴﱪ ،ﻓﻘﺪِﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨ ﹶﺔ ﰲ ﺫﻯ ﺍﳊﺠﺔ ،ﻓﺄﻗﺎﻡ ﺎ ﺣﱴ ﺳﺎﺭ ﺇﱃ ﺧﻴﱪ ﰲ ﺍﶈﺮﻡ ،ﻓﱰ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﺮﺟﻴ ِﻊ :ﻭﺍ ٍﺩ ﺑﲔ ﺧﻴ ﱪ ﻭ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ،ﻓﺘﺨﻮﻑ ﺃﻥ ﲤﺪﻫﻢ ﹶﻏ ﹶﻄﻔﹶﺎﻥﹸ ،ﻓﺒﺎﺕ ﺑﻪ ﺣﺘﻰ ﺃﺻﺒﺢ، ﻓﻐﺪﺍ ﺇﻟﻴﻬﻢ ..(٢).ﺍﻧﺘﻬﻰ. ﻉ ﺑ ﻦ ﻋ ﺮﹸﻓ ﹶﻄﺔﹶ ،ﻭﹶﻗ ِﺪ ﻡ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺣﻴﻨﺌﺬ ﺍﳌﺪﻳﻨﺔ ،ﻓﻮﺍﰱ ﻭﺍﺳﺘﺨﻠﻒ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺳِﺒﺎ ﺳِﺒﺎ ﻉ ﺑ ﻦ ﻋﺮﻓﹸﻄﺔ ﰲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ،ﻓﺴﻤِﻌﻪ ﻳﻘﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ﴿ :ﻛﻬﻴﻌﺺ﴾]ﻣﺮﱘ: ﲔ﴾]ﺍﳌﻄﻔﻔﲔ ،[١ :ﻓﻘﺎﻝ ﰲ ﻧﻔﺴﻪ :ﻭﻳﻞ ﻷﰉ ﻓﻼﻥ ،ﻟﻪ ،[١ﻭﰱ ﺍﻟﺜﺎﻧﻴﺔ ﴿ :ﻭﻳ ﹲﻞ ِﻟ ﹾﻠﻤ ﹶﻄ ﱢﻔ ِﻔ ﻣِﻜﻴﺎﻻﻥ ،ﺇﺫﺍ ﺍﻛﺘﺎﻝ ﺍﻛﺘﺎ ﹶﻝ ﺑﺎﻟﻮﺍﰱ ،ﻭﺇﺫﺍ ﻛﺎﻝ ﻛﺎﻝ ﺑﺎﻟﻨﺎﻗِﺺ ،ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺻﻼﺗﻪ ،ﺃﺗﻰ ﺳﺒﺎﻋﺎﹰ ،ﻓﺰﻭﺩﻩ ﺣﱴ ﹶﻗ ِﺪ ﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻛﻠﱠﻢ ﺍﳌﺴﻠﻤﲔ ،ﻓﺄﺷﺮﻛﹸﻮﻩ ﻭﺃﺻﺤﺎﺑﻪ ﰲ )(٣ ﺳﻬﻤﺎﻢ. ﺴﺮﻧﺎ ﻟﻴﻼﹰ ،ﻓﻘﺎﻝ ﻭﻗﺎﻝ ﺳﻠﻤ ﹸﺔ ﺑ ﻦ ﺍﻷﻛﻮﻉ) :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺧﻴﱪ ،ﻓ ِ ﻼ ﺷﺎﻋﺮﺍﹰ؟ ﺭﺟ ﹲﻞ ﻣِﻦ ﺍﻟﻘﹶﻮ ِﻡ ﻟﻌﺎﻣﺮ ﺑ ِﻦ ﺍﻷﻛﻮﻉ :ﺃﻻ ﺗﺴ ِﻤ ﻌﻨﺎ ﻣِﻦ ﻫﻨﻴﻬﺎﺗِﻚ ،ﻭﻛﺎﻥ ﻋﺎﻣﺮ ﺭﺟ ﹰ ﻓﱰﻝ ﳛﺪﻭ ﺑﺎﻟﻘﻮﻡ ﻳﻘﻮﻝ: ﺖ ﻣـﺎ ﺍ ﻫﺘ ﺪﻳﻨﺎ ﻭ ﹶﻻ ﺗﺼــــ ﺪ ﹾﻗﻨﺎ ﻭ ﹶﻻ ﺻـﱠﻠﻴﻨﺎ ﺍﻟًﱠﻠ ﻬﻢ ﹶﻟ ﻮ ﹶﻻ ﹶﺃﻧ ﺖ ﺍﻷﻗﹾــﺪﺍ ﻡ ﺇ ﹾﻥ ﹶﻻﻗﹶـــﻴﻨﺎ ﻚ ﻣﺎ ﺍﻗﹾــﺘ ﹶﻔﻴﻨﺎ ﻭﹶﺛﺒ ِ ﻓﺎ ﹾﻏﻔِﺮ ِﻓﺪﺍ ًﺀ ﹶﻟ ﻭﹶﺃﻧ ِﺰﹶﻟ ﻦ ﺳــﻜِﻴﻨ ﹰﺔ ﻋﹶﻠﻴﻨـَـﺎ ﺇﻧﺎ ﺇﺫﹶﺍ ﺻِــــﻴ ﺢ ِﺑﻨﺎ ﹶﺃﺗــﻴﻨﺎ ﺡ ﻋـ ﻮﻟﹸﻮﺍ ﻋﹶﻠﻴﻨﺎ ﻭﺇ ﹾﻥ ﺃﺭﺍﺩﻭﺍ ﻓـِــﺘﻨ ﹰﺔ ﹶﺃﺑﻴﻨـــﺎ ﻭﺑِﺎﻟﺼــﻴﺎ ِ ) (١ﺃﻭﺭﺩﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ).(٢٠٩/٧ ) (٢ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٤٦ ،٣٤٥/٢ﻭﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ.
٢٠٢ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﻫﺬﹶﺍ ﺍﻟﺴﺎِﺋﻖ(؟ ﻗﺎﻟﻮﺍ :ﻋﺎﻣﺮ .ﻓﻘﺎﻝ ) :ﺭ ِﺣ ﻤﻪ ﺍﻟﻠﱠﻪ(، ﻓﻘﺎﻝ ﺭﺟ ﹲﻞ ﻣِﻦ ﺍﻟﻘﻮﻡ :ﻭﺟﺒﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻟﻮﻻ ﺃﻣﺘﻌﺘﻨﺎ ﺑﻪ .ﻗﺎﻝ :ﻓﺄﺗﻴﻨﺎ ﺧﻴﱪ، ﺴﻮﺍ، ﻓﺤﺎﺻﺮﻧﺎﻫﻢ ﺣﱴ ﺃﺻﺎﺑﺘﻨﺎ ﳐﻤﺼ ﹲﺔ ﺷﺪﻳﺪﺓ ،ﰒ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻓﺘﺢ ﻋﻠﻴﻬﻢ ،ﻓﻠﻤﺎ ﹶﺃ ﻣ ﻯ ﺷﻰ ٍﺀ ﺗﻮِﻗﺪﻭ ﹶﻥ(؟ ﺃﻭﻗﺪﻭﺍ ﻧﲑﺍﻧﹰﺎ ﻛﺜﲑﺓ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﺎ ﻫ ِﺬ ِﻩ ﺍﻟﻨﲑﺍﻥﹸ ،ﻋﻠﹶﻰ ﹶﺃ ﺤ ٍﻢ(؟ ﻗﺎﻟﻮﺍ :ﻋﻠﻰ ﳊﻢ ﺣﻤﺮ ﺃﻧﺴـﻴﺔ .ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﻯ ﹶﻟ ﻗﺎﻟﻮﺍ :ﻋﻠﻰ ﳊﻢ .ﻗﺎﻝ ) :ﻋﻠﹶﻰ ﹶﺃ ﺴﻠﹸﻬﺎ؟ ﺴﺮﻭﻫﺎ( ،ﻓﻘﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻭ ﻧ ﻬﺮِﻳﻘﹸﻬﺎ ﻭﻧﻐ ِ ﺍﻟﻠﱠﻪ ج) :ﺃﻫﺮﻳﻘﹸﻮﻫﺎ ﻭﺍ ﹾﻛ ِ ﻑ ﺍﻟﻘﻮﻡ ،ﺧﺮﺝ ﻣ ﺮﺣﺐ ﳜﻄﹸﺮ ﺑﺴﻴﻔﻪ ﻭﻫﻮ ﻳﻘﻮﻝ: ﻓﻘﺎﻝ) :ﺃﻭ ﺫﹶﺍ ﻙ( ،ﻓﻠﻤﺎ ﺗﺼﺎ ﺏ ﺠﺮ ﺡ ﺑ ﹶﻄ ﹲﻞ ﻣ ﺖ ﺧﻴﺒﺮ ﺃﱏ ﻣ ﺮ ﺣﺐ ﺷﺎﻛﻰ ﺍﻟﺴﻼ ِ ﻗﹶﺪ ﻋِﻠ ﻤ ﺖ ﺗﹶﻠ ﻬﺐ ﺏ ﹶﺃ ﹾﻗﺒﹶﻠ ﳊﺮﻭ ﺇﺫﺍ ﺍ ﹸ ﻓﱰﻝ ﺇﻟﻴﻪ ﻋﺎﻣﺮ ﻭﻫﻮ ﻳﻘﻮﻝ: ﺖ ﺧﻴﺒﺮ ﹶﺃﻧﻰ ﻋﺎ ِﻣﺮ ﺷﺎﻛِﻰ ﺍﻟﺴﻼﺡ ﺑ ﹶﻄ ﹲﻞ ﻣﻐﺎ ِﻣﺮ ﹶﻗ ﺪ ﻋِﻠ ﻤ ﺴﻔﹸﻞﹸ ﻟﻪ، ﻓﺎﺧﺘﻠﻔﺎ ﺿﺮﺑﺘﲔ ،ﻓﻮﻗﻊ ﺳﻴﻒ ﻣ ﺮﺣﺐ ﰲ ﺗﺮﺱ ﻋﺎﻣﺮ ،ﻓﺬﻫﺐ ﻋﺎﻣﺮ ﻳ ﺏﻋ ﻒ ﻋﺎﻣﺮ ﻓﻴﻪ ﻗِﺼﺮ ،ﻓﺮﺟﻊ ﻋﻠﻴﻪ ﺫﹸﺑﺎﺏ ﺳﻴﻔﻪ ،ﻓﺄﺻﺎ ﲔ ﺭﻛﺒﺘﻪ ،ﻓﻤﺎﺕ ﻣﻨﻪ، ﻭﻛﺎﻥ ﺳﻴ ﺏ ﻣ ﻦ ﻗﹶﺎﹶﻟﻪ ،ﺇ ﱠﻥ ﹶﻟﻪ ﻂ ﻋﻤﻠﹸﻪ ،ﻓﻘﺎﻝ ) :ﹶﻛ ﹶﺬ ﱮ ج :ﺯﻋﻤﻮﺍ ﺃﻥ ﻋﺎﻣﺮﹰﺍ ﺣِﺒ ﹶ ﻓﻘﺎﻝ ﺳﻠﻤﺔ ﻟﻠﻨ )(١ ﹶﺃ ﺟ ﺮﻳ ِﻦ ﻭﲨﻊ ﺑﲔ ﺃﺻﺒﻌﻴﻪ ﺇﻧﻪ ﹶﻟﺠﺎ ِﻫ ﺪ ﻣﺠﺎ ِﻫﺪ ،ﻗ ﱠﻞ ﻋﺮ ﰉ ﻣﺸﻰ ﺎ ِﻣﹾﺜﻠﹶﻪ( . ﻓﺼﻞ ﻓﻲ ﺑﺪء اﻟﻘﺘﺎل واﻟﻤﺒﺎرزة
ﻭﳌﺎ ﻗﹶﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴﱪ ،ﺻﻠﱠﻰ ﺎ ﺍﻟﺼﺒﺢ ،ﻭﺭﻛﺐ ﺍﳌﺴﻠﻤﻮﻥ ،ﻓﺨﺮﺝ ﺃﻫ ﹸﻞ ﺸﻌﺮﻭﻥﹶ ،ﺑﻞ ﺧﺮﺟﻮﺍ ﻷﺭﺿﻬﻢ ،ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺍﳉﻴﺶ، ﺧﻴﱪ ﲟﺴﺎﺣِﻴﻬﻢ ﻭﻣﻜﺎﺗِﻠﻬﻢ ،ﻭﻻ ﻳ ﱮ ج: ﻗﺎﻟﻮﺍ :ﳏ ﻤ ﺪ ﻭﺍﷲِ ،ﳏ ﻤ ﺪ ﻭﺍﳋﻤﻴﺲ ،ﰒ ﺭﺟﻌﻮﺍ ﻫﺎﺭﺑﲔ ﺇﱃ ﺣﺼﻮﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﺡ ﺻﺒﺎ ﺖ ﺧﻴﺒﺮ ،ﺇﻧﺎ ﺇﺫﹶﺍ ﻧ ﺰﹾﻟﻨﺎ ِﺑﺴﺎ ﺣ ِﺔ ﹶﻗﻮﻡ ،ﹶﻓﺴﺎ َﺀ ﺖ ﺧﻴﺒﺮ ،ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻛﺒﺮ ﺧ ِﺮﺑ )ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻛﺒﺮ ﺧ ِﺮﺑ ﺍﳌﹸﻨ ﹶﺬﺭِﻳﻦ().(٢ ﺏ ﱮ ج ﻭﺃﺷﺮﻑ ﻋﻠﻴﻬﺎ ،ﻗﺎﻝ) :ﻗﻔﻮﺍ( ﻓﻮﻗﻒ ﺍﳉﻴﺶ ،ﻓﻘﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺭ ﻭﳌﺎ ﺩﻧﺎ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٨ ،٣٥٦/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
٢٠٣ ﺸﻴﺎ ِﻃﲔ ﻭﻣﺎ ﺏ ﺍﻟ ﺴﺒ ِﻊ ﻭﻣﺎ ﹶﺃ ﹾﻗﹶﻠ ﹾﻠﻦ ،ﻭﺭ ﲔ ﺍﻟ ﺏ ﺍ َﻷﺭﺿ ﺴﺒ ِﻊ ﻭﻣﺎ ﹶﺃ ﹾﻇﹶﻠ ﹾﻠﻦ ،ﻭ ﺭ ﺕ ﺍﻟ ﺍﻟﺴﻤﻮﺍ ِ ﻚ ِﻣ ﻦ ﺷ ﺮ ﻫ ِﺬ ِﻩ ﻚ ﺧﻴ ﺮ ﻫ ِﺬ ِﻩ ﺍﻟﻘ ﺮﻳ ِﺔ ﻭ ﺧﻴ ﺮ ﹶﺃ ﻫﻠِﻬﺎ ﻭ ﺧﻴ ﺮ ﻣﺎ ﻓِﻴﻬﺎ ،ﻭﻧﻌﻮ ﹸﺫ ِﺑ ﺿﹶﻠ ﹾﻠﻦ ،ﻓﺈﻧﺎ ﻧﺴﺄﻟﹸ ﹶﺃ )(١ ﺍﻟ ﹶﻘ ﺮﻳ ِﺔ ﻭ ﺷ ﺮ ﹶﺃ ﻫِﻠﻬﺎ ﻭ ﺷ ﺮ ﻣﺎ ﻓﻴﻬﺎ ،ﺃ ﹾﻗ ِﺪﻣﻮﺍ ِﺑﺴﻢ ﺍﻟﻠﱠﻪ( . ﺐ ﺍﻟﻠﱠﻪ ﻼ ﻳﺤ ﻭﳌﺎ ﻛﺎﻧﺖ ﻟﻴﻠﺔ ﺍﻟﺪﺧﻮﻝ ،ﻗﺎﻝ) :ﻷُ ﻋ ِﻄﻴ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟ ﺮﺍﻳ ﹶﺔ ﹶﻏ ﺪﹰﺍ ﺭﺟ ﹰ ﺱ ﻳﺪﻭﻛﻮﻥ ﺃﻳﻬﻢ ﺤﺒ ﻪ ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮﹸﻟﻪ ،ﻳ ﹾﻔﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻳ ﺪﻳ ِﻪ( ،ﻓﺒﺎﺕ ﺍﻟﻨﺎ ﻭ ﺭﺳﻮﹶﻟﻪ ،ﻭﻳ ِ ﻳﻌﻄﺎﻫﺎ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ،ﹶﻏ ﺪﻭﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﹸﻛﻠﱡﻬﻢ ﻳ ﺮﺟﻮ ﺃﻥ ﻳﻌﻄﺎﻫﺎ ،ﻓﻘﺎﻝ: )ﹶﺃﻳ ﻦ ﻋِﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﹶﺎﻟﺐ(؟ ﻓﻘﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻫﻮ ﻳﺸﺘﻜﻰ ﻋﻴﻨﻴﻪ .ﻗﺎﻝ) :ﻓﺄ ﺭ ِﺳﻠﹸﻮﺍ ﺇﹶﻟﻴ ِﻪ( ،ﻓﺄﹸﺗﻰ ﺑﻪ ،ﻓﺒﺼﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻋﻴﻨﻴﻪ ،ﻭﺩﻋﺎ ﻟﻪ ،ﹶﻓﺒﺮﺃ ﺣﺘﻰ ﻛﺄ ﹾﻥ ﱂ ﻳ ﹸﻜ ﻦ ﺑﻪ ﻭ ﺟﻊ ،ﻓﺄﻋﻄﺎ ﻩ ﺍﻟﺮﺍﻳﺔﹶ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﹸﻗﺎﺗِﻠﻬﻢ ﺣﱴ ﻳﻜﹸﻮﻧﻮﺍ ﻣﺜﻠﻨﺎ؟ ﻗﺎﻝ) :ﺍﻧ ﹸﻔ ﹾﺬ ﻋﻠﹶﻰ ﺠﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻣ ﻦ ﻚ ﺣﺘﻰ ﺗﻨ ِﺰ ﹶﻝ ِﺑﺴﺎ ﺣﺘِﻬﻢ ،ﹸﺛﻢ ﺍ ﺩ ﻋ ﻬ ﻢ ﺇﱃ ﺍﻹﺳﻼﻡِ ،ﻭﹶﺃ ﺧِﺒ ﺮﻫﻢ ِﺑﻤﺎ ﻳ ِ ِﺭ ﺳِﻠ ﻚ ﺣ ﻤ ﺮ ﻼ ﻭﺍﺣِﺪﺍﹰ ،ﺧﻴ ﺮ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻚ ﺭﺟ ﹰ ﻯ ﺍﻟﻠﱠﻪ ِﺑ ﷲ َﻷ ﹾﻥ ﻳ ﻬ ِﺪ ﺣ ﻖ ﺍﻟﻠﱠﻪ ﻓﻴﻪِ ،ﹶﻓﻮﺍ ِ ﺍﻟﻨ ﻌ ِﻢ().(٢ ﺐ ﻭﻫﻮ ﻳﻘﻮﻝ: ﻓﺨﺮﺝ ﻣ ﺮ ﺣ ﺏ ﺠﺮ ﺡ ﺑ ﹶﻄ ﹲﻞ ﻣ ﺃﻧﺎ ﺍﻟﱠﺬﻯ ﺳ ﻤﺘﲎ ﹸﺃﻣﻰ ﻣ ﺮ ﺣﺐ ﺷﺎﻛِﻰ ﺍﻟﺴﻼ ِ ﺖ ﺗﹶﻠ ﻬﺐ ﺏ ﹶﺃ ﹾﻗﺒﹶﻠ ﳊﺮﻭ ﺇﺫﺍ ﺍ ﹸ ﻓﱪﺯ ﺇﻟﻴﻪ ﻋﻠ ﻰ ﻭﻫﻮ ﻳﻘﻮﻝ: ﺕ ﹶﻛﺮِﻳ ِﻪ ﺍ ﹶﳌﻨ ﹶﻈ ﺮ ﻩ ﺚ ﻏﹶﺎﺑﺎ ٍ ﹶﺃﻧﺎ ﺍﱠﻟﺬِﻯ ﺳ ﻤﺘﲎ ﹸﺃﻣﻰ ﺣﻴ ﺪ ﺭ ﻩ ﹶﻛﹶﻠﻴ ِ ﺴﻨ ﺪ ﺭ ﻩ ﻉ ﹶﻛﻴ ﹶﻞ ﺍﻟ ﺃﻭﻓﻴﻬ ﻢ ﺑِﺎﻟﺼﺎ ِ )(٣ ﻓﻀﺮﺏ ﻣ ﺮﺣﺒﺎﹰ ،ﻓﻔﻠﹶﻖ ﻫﺎﻣﺘﻪ ،ﻭﻛﺎﻥ ﺍﻟﻔﺘﺢ. ﻯ ﻣِﻦ ﺭﺃﺱ ﺍﳊﺼﻦ ،ﻓﻘﺎﻝ: ﻭﳌﺎ ﺩﻧﺎ ﻋﻠ ﻰ ﺭﺿ ﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻦ ﺣﺼﻮﻢ ،ﺍﻃﻠﻊ ﻳﻬﻮﺩ ﻣ ﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ :ﺃﻧﺎ ﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ .ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻯ :ﻋﻠﻮﺗﻢ ﻭﻣﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ﻋﻠﹶﻰ ﻣﻮﺳﻰ. ﻫﻜﺬﺍ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﺃﻥ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﱠﻠﻪ ﻋﻨﻪ ﻫﻮ ﺍﻟﺬﻯ ﻗﺘﻞ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٣٢٩/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٦٥/٧ﻭﻣﺴﻠﻢ ).(١٨٠٧ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )(١٨٠٦
٢٠٤ )(١
ﻣ ﺮ ﺣﺒﺎ. ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ،ﻋﻦ ﺍﻟﺰﻫﺮﻯ ﻭﺃﰉ ﺍﻷﺳﻮﺩ ،ﻋﻦ ﻋﺮﻭﺓ ﻭﻳﻮﻧﺲ ﺑﻦ ﺑﻜﲑ ،ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﺣﺪﺛﲎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺳﻬﻞ ﺃﺣﺪ ﺑﲎ ﺣﺎﺭﺛﺔ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﺃﻥ ﳏﻤﺪ ﻯ ﻣِﻦ ﺣﺼﻦ ﺧﻴﱪ ﺐ ﺍﻟﻴﻬﻮﺩ ﺑﻦ ﻣﺴﻠﻤﺔ ﻫﻮ ﺍﻟﺬﻯ ﻗﺘﻠﻪ ،ﻗﺎﻝ ﺟﺎﺑﺮ ﰲ ﺣﺪﻳﺜﻪ :ﺧﺮﺝ ﻣﺮﺣ ﻗﺪ ﲨﻊ ﺳِﻼﺣﻪ ،ﻭﻫﻮ ﻳﺮﲡ ﺰ ﻭﻳﻘﻮﻝ :ﻣﻦ ﻳﺒﺎ ِﺭﺯ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﻟِﻬﺬﹶﺍ(؟ ﷲ ﺍ ﹶﳌ ﻮﺗﻮ ﺭ ﺍﻟﺜﺎﺋﺮ ،ﻗﺘﻠﻮﺍ ﺃﺧﻰ ﺑﺎﻷﻣﺲِ، ﻓﻘﺎﻝ ﳏﻤ ﺪ ﺑ ﻦ ﻣﺴﻠﻤﺔ :ﺃﻧﺎ ﻟﻪ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺃﻧﺎ ﻭﺍ ِ ﻳﻌﲎ ﳏﻤﻮ ﺩ ﺑﻦ ﻣﺴﻠﻤﺔ ،ﻭﻛﺎﻥ ﹸﻗﺘِﻞ ﲞﻴﱪ ،ﻓﻘﺎﻝ) :ﹸﻗ ﻢ ﺇﹶﻟﻴﻪِ ،ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ِﻋﻨﻪ ﻋﹶﻠﻴ ِﻪ( ،ﻓﻠﻤﺎ ﺩﻧﺎ ﺖ ﺑﻴﻨﻬﻤﺎ ﺷﺠﺮﺓﹲ ،ﻓﺠﻌﻞ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﻠﻮ ﹸﺫ ﺎ ﻣﻦ ﺃﺣﺪﳘﺎ ﻣِﻦ ﺻﺎﺣﺒﻪ ،ﺩﺧﹶﻠ ﺻﺎﺣﺒﻪ ،ﻛﻠﻤﺎ ﻻﺫ ﺎ ﻣﻨﻪ ﺍﻗﺘﻄﻊ ﺻﺎﺣﺒﻪ ﺑﺴﻴﻔﻪ ﻣﺎ ﺩﻭﻧﻪ ﻣﻨﻬﺎ ،ﺣﱴ ﺑﺮﺯ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ ،ﻭﺻﺎﺭﺕ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻟﺮﺟﻞ ﺍﻟﻘﺎﺋﻢ ،ﻣﺎ ﻓﻴﻬﺎ ﹶﻓﻨﻦ ،ﹸﺛﻢ ﲪ ﹶﻞ ﻋﻠﻰ ﳏﻤﺪ ﻓﻀﺮﺑﻪ، ﺴ ﹶﻜﺘﻪ ،ﻭﺿﺮﺑﻪ ﳏﻤ ﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﻓﻘﺘﻠﻪ، ﺖ ﺑﻪ ،ﹶﻓﹶﺄ ﻣ ﻀ ﻓﺎﺗﻘﺎﻩ ﺑﺎﻟﺪﺭﻗﺔ ،ﻓﻮﻗﻊ ﺳﻴﻔﹸﻪ ﻓﻴﻬﺎ ،ﻓﻌ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺳﻠﻤﺔ ﺑﻦ ﺳﻼﱠﻣﺔ ،ﻭﳎﻤﻊ ﺑﻦ ﺣﺎﺭﺛﺔ :ﺇﻥ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﻗﺘﻞ ﻣﺮﺣﺒﹶﺎ. ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﻭﻗﻴﻞ :ﺇﻥ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺿﺮﺏ ﺳﺎﻗﻰ ﻣﺮﺣﺐ ﻓﻘﻄﻌﻬﻤﺎ ،ﻓﻘﺎﻝ ﻕ ﺍﳌﻮﺕ ﻛﻤﺎ ﺫﺍﻗﻪ ﺃﺧﻰ ﳏﻤﻮﺩ ،ﻭﺟﺎﻭﺯﻩ، ﻣﺮﺣﺐ :ﹶﺃ ﺟﻬِﺰ ﻋﻠ ﻰ ﻳﺎ ﳏﻤﺪ .ﻓﻘﺎﻝ ﳏﻤﺪ :ﺫﹸ ِ ﻭﻣ ﺮ ﺑﻪ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﻀﺮﺏ ﻋﻨﻘﻪ ،ﻭﺃﺧﺬ ﺳﻠﹶﺒﻪ ،ﻓﺎﺧﺘﺼﻤﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻕ ﺖ ﺭﺟﻠﻴﻪ ﰒ ﺗﺮﻛﺘﻪ ﺇﻻ ﻟِﻴﺬﻭ ﺳﹶﻠِﺒﻪِ ،ﻓﻘﺎﻝ ﳏﻤ ﺪ ﺑﻦ ﻣﺴﻠﻤﺔ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻣﺎ ﻗﻄﻌ ﺖ ﻋﻨﻘﻪ ﺻ ﺪﻕ ،ﺿﺮﺑ ﺍﳌﻮﺕ ،ﻭﻛﻨﺖ ﻗﺎﺩﺭﹰﺍ ﺃﻥ ﺃﹸ ﺟ ِﻬ ﺰ ﻋﻠﻴﻪ .ﻓﻘﺎﻝ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ : ﺑﻌﺪ ﺃﻥ ﻗﻄﻊ ﺭﺟﻠﻴﻪ ،ﻓﺄﻋﻄﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺳﻴﻔﹶﻪ ﻭﺭﳏﻪ ،ﻭﻣِﻐﻔﺮﻩ ﻭﺑﻴﻀﺘﻪ ،ﻭﻛﺎﻥ ﻋﻨﺪ ﺁ ِﻝ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺳﻴﻔﹸﻪ ﻓﻴﻪ ﻛﺘﺎﺏ ﻻ ﻳﺪﺭﻯ ﻣﺎ ﻓﻴﻪ ،ﺣﱴ ﻗﺮﺃﻩ ﻳﻬﻮﺩﻯ ،ﻓﺈﺫﺍ ﻓﻴﻪ: ﺐ ﺐ ﻣ ﻦ ﻳﺬﹸ ﹾﻗﻪ ﻳ ﻌ ﹶﻄ ﻫﺬﹶﺍ ﺳﻴﻒ ﻣ ﺮ ﺣ ﰒ ﺧﺮﺝ]ﺑﻌﺪ ﻣﺮﺣﺐ ﺃﺧﻮﻩ[ ﻳﺎﺳﺮ ،ﻓﱪﺯ ﺇﻟﻴﻪ ﺍﻟﺰﺑﲑ ،ﻓﻘﺎﻟﺖ ﺻﻔﻴ ﹸﺔ ﺃﹸﻣﻪ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻳﻘﺘ ﹸﻞ ﺍﺑﲎ؟ ﻗﺎﻝ) :ﺑ ﹾﻞ ﺍﺑﻨ ِ ﻚ ﻳ ﹾﻘﺘﻠﹸﻪ ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ( ،ﻓﻘﺘﻠﻪ ﺍﻟﺰﺑﲑ. ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﰒ ﺩﺧﻞ ﺍﻟﻴﻬﻮ ﺩ ﺣِﺼﻨﹰﺎ ﳍﻢ ﻣﻨﻴﻌﹰﺎ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟ ﹶﻘﻤﻮﺹ، ) (١ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ).(٤٣٧/٣
٢٠٥ ﻓﺤﺎﺻﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺮﻳﺒﹰﺎ ﻣِﻦ ﻋﺸﺮﻳ ﻦ ﻟﻴﻠﺔ ،ﻭﻛﺎﻧﺖ ﺃﺭﺿﹰﺎ ﻭ ﺧ ﻤ ﹰﺔ ﺷﺪِﻳ ﺪ ﹶﺓ ﺍﳊﺮ، ﻓﺠِ ﻬ ﺪ ﺍﳌﺴﻠﻤﻮﻥ ﺟ ﻬ ﺪﹰﺍ ﺷﺪﻳﺪﺍﹰ ،ﻓﺬﲝﻮﺍ ﺍﳊﹸﻤ ﺮ ﻓﻨﻬﺎﻫﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﺃﻛﻠﻬﺎ ،ﻭﺟﺎﺀ ﻋﺒ ﺪ ﺃﺳﻮﺩ ﺣﺒﺸﻰ ﻣﻦ ﺃﻫﻞ ﺧﻴﱪ ،ﻛﺎﻥ ﰲ ﻏﻨﻢ ﻟﺴﻴﺪﻩ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﻫ ﹶﻞ ﺧﻴﱪ ﻗﺪ ﺃﺧﺬﻭﺍ ﺍﻟﺴﻼﺡ ،ﺳﺄﳍﻢ ﻣﺎ ﺗﺮﻳﺪﻭﻥ؟ ﻗﺎﻟﻮﺍ :ﻧﻘﺎﺗﻞ ﻫﺬﺍ ﺍﻟﺬﻯ ﻳﺰﻋﻢ ﺃﻧﻪ ﻧﱮ ،ﻓﻮﻗﻊ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮ ﺍﻟﻨﱮ ج ،ﻓﺄﻗﺒﻞ ﺑﻐﻨﻤﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﻭﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ؟ ﻗﺎﻝ) :ﹶﺃ ﺩﻋﻮ ﺸ ﻬ ﺪ ﹶﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻭﺃﻧﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃ ﹾﻥ ﻻ ﺗ ﻌﺒ ﺪ ﺇﻻ ﺍﻟﻠﱠﻪ( .ﻗﺎﻝ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﹶﺃ ﹾﻥ ﺗ ﺖ ﺑﺎ ِ ﺕ ﻭﺁﻣﻨ ﻚ(، ﺖ ﻋﻠﻰ ﺫﻟ ﳉﻨ ﹸﺔ ﺇ ﹾﻥ ِﻣ ﻚﺍﹶ ﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ؟ ﻗﺎﻝ) :ﹶﻟ ﺍﻟﻌﺒ ﺪ :ﻓﻤﺎﱃ ﺇﻥ ﺷﻬﺪ ﱮ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻫﺬﻩ ﺍﻟﻐﻨﻢ ﻋﻨﺪﻯ ﺃﻣﺎﻧﺔ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﻓﺄﺳﻠﻢ ،ﰒ ﻗﺎﻝ :ﻳﺎ ﻧ ﻚ( ،ﻓﻔﻌﻞ، ﻚ ﹶﺃﻣﺎﻧﺘ ﳊﺼﺒﺎﺀِ ،ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﺳﻴ ﺆﺩﻯ ﻋﻨ )ﺃ ﺧ ِﺮﺟﻬﺎ ِﻣ ﻦ ِﻋﻨ ِﺪ ﻙ ﻭﺍ ﺭﻣِﻬﺎ ﺑﺎ ﹶ ﻓﺮﺟﻌﺖ ﺍﻟﻐﻨﻢ ﺇﱃ ﺳﻴﺪﻫﺎ ،ﻓﻌﻠﻢ ﺍﻟﻴﻬﻮﺩﻯ ﺃﻥ ﻏﻼﻣﻪ ﻗﺪ ﺃﺳﻠﻢ ،ﻓﻘﺎﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻨﺎﺱ ،ﻓ ﻮﻋﻈﻬﻢ ،ﻭﺣﻀﻬﻢ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ،ﻓﻠﻤﺎ ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﻟﻴﻬﻮﺩ ،ﻗﹸِﺘ ﹶﻞ ﻓﻴﻤﻦ ﻗﹸِﺘ ﹶﻞ ﻁ ،ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺴﻄﹶﺎ ِ ﺍﻟﻌﺒ ﺪ ﺍﻷﺳﻮﺩ ،ﻓﺎﺣﺘﻤﻠﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﻣﻌﺴﻜﺮﻫﻢ ،ﻓﺄﹸﺩﺧﻞ ﰲ ﺍﻟ ﹸﻔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻃﻠﻊ ﰲ ﺍﻟﻔﹸﺴﻄﺎﻁ ،ﰒ ﺃﻗﺒﻞ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻭﻗﺎﻝ) :ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﹾﻛ ﺮ ﻡ ﺍﻟﻠﱠﻪ ﻫﺬﺍ ﷲ ﺼﻞﱢ ِ ﺍﻟ ﻌﺒﺪ ،ﻭﺳﺎﹶﻗﻪ ﺇﱃ ﺧﻴﺮٍ ،ﻭﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳﺖِ ﻋﻨ ﺪ ﺭﹾﺃ ِﺳ ِﻪ ﺍﹾﺛﻨﺘﻴ ِﻦ ِﻣ ﻦ ﺍﳊﹸﻮﺭ ﺍﻟﻌﲔ ،ﻭﹶﻟ ﻢ ﻳ ﺠ ﺪ ﹰﺓ ﹶﻗﻂﱡ(. ﺳ ﻗﺎﻝ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺛﺎﺑﺖ ،ﻋﻦ ﺃﻧﺲ :ﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺭﺟ ﹲﻞ ﻓﻘﺎﻝ :ﻳﺎ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﱏ ﺭﺟﻞ ﺃﺳﻮ ﺩ ﺍﻟﻠﱠﻮﻥ ،ﻗﺒﻴ ﺢ ﺍﻟﻮﺟﻪ ،ﻣﻨِﺘﻦ ﺍﻟﺮﻳﺢ ،ﻻ ﻣﺎ ﹶﻝ ﱃ ،ﻓﺈﻥ ﻗﺎﺗﻠ ﱮ ﻫﺆﻻﺀ ﺣﱴ ﹸﺃ ﹾﻗﺘﻞﹶ ،ﺃﺃﺩﺧ ﹸﻞ ﺍﳉﻨﺔ؟ ﻗﺎﻝ) :ﻧﻌﻢ( ،ﻓﺘﻘﺪﻡ ،ﻓﻘﺎﺗ ﹶﻞ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﻓﺄﺗﻰ ﻋﻠﻴﻪ ﺍﻟﻨ ﻚ ( ،ﰒ ﺐ ِﺭ ﳛﻚ ،ﻭ ﹶﻛﺜﱠ ﺮ ﻣﺎﹶﻟ ﺴ ﻦ ﺍﻟﻠﱠﻪ ﻭ ﺟ ﻬﻚ ،ﻭ ﹶﻃﻴ ج ﻭﻫﻮ ﻣﻘﺘﻮﻝ ،ﻓﻘﺎﻝ) :ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺣ ﲔ ﻳﻨ ِﺰﻋﺎﻥ ﺟﺒﺘ ﻪ ﻋﻨﻪ ،ﻳ ﺪﺧﻼ ِﻥ ﻓِﻴﻤﺎ ﺑﻴ ﻦ ِﺟ ﹾﻠ ِﺪ ِﻩ ﻗﺎﻝ) :ﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳﺖ ﺯ ﻭ ﺟﺘﻴ ِﻪ ِﻣ ﻦ ﺍﳊﹸﻮ ِﺭ ﺍﻟﻌ ِ ﻭﺟـﺒﺘﻪ(. ﻭﻗﺎﻝ ﺷﺪﺍ ﺩ ﺑ ﻦ ﺍﳍﺎﺩ :ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺍﻷﻋﺮﺍ ِ ﺏ ﺇﱃ ﺍﻟﻨﱮ ج ،ﻓﺂﻣ ﻦ ﺑﻪ ﻭﺍﺗﺒﻌﻪ ،ﻓﻘﹶﺎ ﹶﻝ: ﺾ ﺃﺻﺤﺎﺑﻪ ،ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻏﺰﻭ ﹸﺓ ﺧﻴﱪ ،ﹶﻏِﻨ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﹸﻫﺎ ِﺟﺮ ﻣﻌﻚ ،ﻓﺄﻭﺻﻰ ﺑﻪ ﺑﻌ ﺷﻴﺌﺎﹰ ،ﻓﻘﺴﻤﻪ ،ﻭﻗﺴﻢ ﻟﻸﻋﺮﺍﰉ ،ﻓﺄﻋﻄﻰ ﺃﺻﺤﺎﺑﻪ ﻣﺎ ﻗﺴﻤﻪ ﻟﻪ ،ﻭﻛﺎﻥ ﻳﺮﻋﻰ ﻇﻬﺮﻫﻢ، ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺧﺬﻩ، ﺴ ﻤﻪ ﹶﻟ ﺴ ﻢ ﹶﻗ ﻓﻠﻤﺎ ﺟﺎﺀ ،ﺩﻓﻌﻮ ﻩ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ :ﹶﻗ ﻓﺠﺎﺀ ﺑﻪ ﺇﱃ ﺍﻟﻨ ﻚ( ،ﻗﺎﻝ :ﻣﺎ ﺴ ﻤﺘﻪ ﹶﻟ ﺴ ﻢ ﹶﻗ ﱮ ج ،ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﹶﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ) :ﹶﻗ
٢٠٦ ﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﺗﺒﻌﺘﻚ ،ﻭﻟﻜﻦ ﺍﺗﺒﻌﺘﻚ ﻋﻠﻰ ﺃﻥ ﺃﹸﺭﻣﻰ ﻫﺎﻫﻨﺎ ﻭﺃﺷﺎﺭ ﺇﱃ ﺣ ﹾﻠﻘِﻪ ﺑﺴﻬﻢ ،ﻓﺄﻣﻮ ﻚ( ،ﰒ ﺾ ﺇﱃ ﻗﺘﺎﻝ ﺍﻟﻌﺪﻭ ،ﻓﹸﺄﺗِﻰ ﺑﻪ ﺇﱃ ﺼ ﺪ ﹾﻗ ﻕ ﺍﻟﻠﱠﻪ ﻳ ﺼﺪِ ﻓﺄﺩﺧﻞ ﺍﳉﻨﺔ ،ﻓﻘﺎﻝ) :ﺇ ﹾﻥ ﺗ ﺼ ﺪﹶﻗﻪ،( ﻕ ﺍﻟﻠﱠﻪ ﹶﻓ ﺻ ﺪ ﺍﻟﻨﱮ ج ﻭﻫﻮ ﻣﻘﺘﻮﻝ ،ﻓﻘﺎﻝ) :ﺃﻫﻮ ﻫﻮ(؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ ) : ﻓﻜﻔﱠﻨﻪ ﺍﻟﻨ ﱮ ج ﰲ ﺟﺒﺘﻪ ،ﰒ ﻗﺪﻣﻪ ،ﻓﺼﻠﱠﻰ ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﻣِﻦ ﺩﻋﺎﺋﻪ ﻟﻪ) :ﺍﻟﱠﻠ ﻬﻢ ﻫﺬﺍ ﻋﺒﺪ ﻙ ﺝ ﻣﻬﺎﺟِﺮﹰﺍ ﰲ ﺳﺒِﻴِﻠﻚ ،ﻗﹸِﺘ ﹶﻞ ﺷﻬِﻴﺪﺍﹰ ،ﻭﹶﺃﻧﺎ ﻋﹶﻠﻴ ِﻪ ﺷﻬِﻴ ﺪ(. ﺧ ﺮ ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﻭﲢﻮﻟﺖ ﺍﻟﻴﻬﻮﺩ ﺇﱃ ﻗﻠﻌﺔ ﺍﻟﺰﺑﲑ :ﺣﺼ ٍﻦ ﻣﻨﻴﻊ ﰲ ﺭﺃﺱ ﹸﻗﹼﻠﺔٍ ،ﻓﺄﻗﺎﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺛﻼﺛ ﹶﺔ ﺃﻳﺎﻡ ،ﻓﺠﺎﺀ ﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻳﻘﺎﻝ ﻟﻪ )ﻋﺰﺍﻝ( ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ؛ ﺖ ﺍﻷﺭﺽ ،ﳜﺮﺟﻮﻥ ﺑﺎﻟﻠﻴﻞ، ﺖ ﺷﻬﺮﹰﺍ ﻣﺎ ﺑﺎﻟﻮﺍ ،ﺇﻥ ﳍﻢ ﺷﺮﺍﺑﹰﺎ ﻭﻋﻴﻮﻧﺎﹰ ،ﲢ ﺇﻧﻚ ﻟﻮ ﺃﻗﻤ ﻓﻴﺸﺮﺑﻮﻥ ﻣﻨﻬﺎ ،ﰒ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻗﻠﻌﺘﻬﻢ ،ﻓﻴﻤﺘﻨﻌﻮﻥ ﻣﻨﻚ ،ﻓﺈﻥ ﻗﻄﻌﺖ ﻣﺸﺮﺑﻬﻢ ﻋﻠﻴﻬﻢ ﺤﺮﻭﺍ ﻟﻚ ،ﻓﺴﺎﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﻣﺎﺋﻬﻢ ،ﻓﻘﻄﻌﻪ ﻋﻠﻴﻬﻢ ،ﻓﻠﻤﺎ ﹸﻗﻄِﻊ ﻋﻠﻴﻬﻢ،ﺧﺮﺟﻮﺍ، ﺃﺻ ﻓﻘﺎﺗﻠﹸﻮﺍ ﺃﺷﺪ ﺍﻟﻘﺘﺎﻝ ،ﻭﻗﹸِﺘ ﹶﻞ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﻧ ﹶﻔﺮ ،ﻭﺃﹸﺻﻴﺐ ﳓﻮ ﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻭﺍﻓﺘﺘﺤﻪ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ،ﰒ ﲢﻮﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺃﻫﻞ ﺍﻟﻜﹸﺘﻴﺒ ِﺔ ﻭﺍﻟ ﻮﻃِﻴﺢ ﻭﺍﻟﺴﻼﻟِﻢ ﺣﺼ ِﻦ ﺍﺑﻦ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ،ﻓﺘﺤﺼﻦ ﺃﻫﻠﹸﻪ ﺃﺷﺪ ﺍﻟﺘﺤﺼﻦ ،ﻭﺟﺎﺀﻫﻢ ﻛﹸﻞ ﹶﻓ ﱟﻞ ﻛﺎﻥ ﺍﺰﻡ ﻣِﻦ ﺍﻟﻨﻄﺎﺓ ﻭﺍﻟﺸﻖ، ﻓﺈﻥ ﺧﻴﱪ ﻛﺎﻧﺖ ﺟﺎﻧﺒﲔ :ﺍﻷﻭﻝ:ﺍﻟﺸﻖ ﻭﺍﻟﻨﻄﺎﺓ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﺍﻓﺘﺘﺤﻪ ﺃﻭﻻﹰ ،ﻭﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱏ: ﺍﻟﻜﹸﺘﻴﺒﺔ ﻭﺍﻟﻮﻃﻴﺢ ﻭﺍﻟﺴﻼﱂ ،ﻓﺠﻌﻠﻮﺍ ﻻ ﳜﺮﺟﻮﻥ ﻣِﻦ ﺣﺼﻮﻢ ﺣﱴ ﻫ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺐ ﻋﻠﻴﻬﻢ ﺍﳌﹶﻨﺠﻨﻴﻖ ،ﻓﻠﻤﺎ ﺃﻳﻘﻨﻮﺍ ﺑﺎ ﹶﳍﹶﻠ ﹶﻜﺔِ ،ﻭﻗﺪ ﺣﺼﺮﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺭﺑﻌ ﹶﺔ ﻋﺸﺮ ﻳﻨﺼ ﺼ ﹾﻠﺢ ،ﻭﺃﺭﺳﻞ ﺍﺑ ﻦ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج :ﺃﻧ ِﺰﻝﹸ ﻳﻮﻣﺎﹰ ،ﺳﺄﻟﹸﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟ ﹶﻓﹸﺄ ﹶﻛﻠﱢﻤﻚ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻧﻌﻢ( ،ﻓﱰﻝ ﺍﺑ ﻦ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ،ﻓﺼﺎﹶﻟ ﺢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺣﻘﻦ ﺩِﻣﺎﺀ ﻣ ﻦ ﰲ ﺣﺼﻮﻢ ﻣﻦ ﺍﳌﻘﺎﺗﻠﺔ ﻭﺗﺮ ِﻙ ﺍﻟﺬﱡ ﺭﻳﺔ ﳍﻢ ،ﻭﳜﺮﺟﻮﻥ ﻣﻦ ﺧﻴﱪ ﲔ ﻣﺎ ﻛﺎﻥ ﳍﻢ ﻣﻦ ﻣﺎﻝ ﻭﺃﺭﺽ، ﻭﺃﺭﺿِﻬﺎ ﺑﺬﺭﺍﺭﻳﻬﻢ ،ﻭﻳﺨﻠﱡﻮﻥ ﺑﲔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺑ ﻭﻋﻠﻰ ﺍﻟﺼﻔﺮﺍﺀ ﻭﺍﻟﺒﻴﻀﺎﺀ ،ﻭﺍﻟﻜﹸﺮﺍﻉ ﻭﺍﳊﻠﻘﺔ ﺇﻻ ﺛﻮﺑﹰﺎ ﻋﻠﻰ ﻇﻬﺮ ﺇﻧﺴﺎﻥ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺖ ِﻣﻨﻜﹸﻢ ِﹶﺫ ﻣﺔﹸ ﺍﻟﻠﱠﻪ ﻭ ِﺫ ﻣﺔﹸ ﺭﺳﻮِﻟ ِﻪ ﺇ ﹾﻥ ﹶﻛﺘ ﻤﺘﻤﻮﱏ ﺷﻴﺌﹰﺎ( ،ﻓﺼﺎﳊﻮﻩ ﻋﻠﻰ ﺫﻟﻚ. ج ) :ﻭﺑ ِﺮﹶﺋ ﻗﺎﻝ ﲪﺎ ﺩ ﺑﻦ ﺳﻠﻤﺔ :ﺃﻧﺒﺄﻧﺎ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ) :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﻉ ﻭﺍﻟﻨﺨﻞ ﻭﺍﻷﺭﺽ، ﺐ ﻋﻠﻰ ﺍﻟﺰﺭ ِ ﺍﻟﻠﱠﻪ ج ﻗﺎﺗﻞ ﺃﻫﻞ ﺧﻴﱪ ﺣﱴ ﺃﳉﺄﻫﻢ ﺇﱃ ﻗﺼﺮﻫﻢ ،ﻓﻐﻠ ﻓﺼﺎﳊﹸﻮﻩ ﻋﻠﻰ ﺃﻥ ﻳﺠﻠﻮﺍ ﻣﻨﻬﺎ ،ﻭﳍﻢ ﻣﺎ ﲪﻠﺖ ﺭﻛﺎﺑﻬﻢ ﻭﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﻔﺮﺍ ُﺀ ﻭﺍﻟﺒﻴﻀﺎﺀُ ،ﻭﺍﺷﺘﺮﻁ ﻋﻠﻴﻬﻢ ﺃﻥ ﻻ ﻳﻜﺘﻤﻮﺍ ﻭﻻ ﻳ ﻐﻴﺒﻮﺍ ﺷﻴﺌﺎﹰ ،ﻓﺈﻥ ﻓﻌﻠﹸﻮﺍ ﻓﻼ ِﺫ ﻣ ﹶﺔ ﳍﻢ ﻭﻻ
٢٠٧ ﳊﻴﻰ ﺑﻦ ﹶﺃ ﺧﻄﹶﺐ ،ﻛﺎﻥ ﺍﺣﺘﻤﻠﻪ ﻣﻌﻪ ﺇﱃ ﺧﻴﱪ ﺣﲔ ﻋﻬﺪ ،ﻓﻐﻴﺒﻮﺍ ﻣﺴﻜﹰﺎ ﻓﻴﻪ ﻣﺎﻝ ﻭﺣﻠﻰ ﹸ ﺴﻚ ﺣﻴﻰ ﺍﻟﺬﻯ ﺃﹸﺟﻠﻴﺖ ﺍﻟﻨﻀﲑ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻌﻢ ﺣﲕ ﺍﺑﻦ ﺃﺧﻄﺐ) :ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﻣ ﺕ ﻭﺍﳊﺮﻭﺏ ،ﻓﻘﺎﻝ) :ﺍﻟ ﻌ ﻬﺪ ﻗﹶﺮﻳﺐ ،ﻭﺍﳌﹶﺎ ﹸﻝ ﺟﺎ َﺀ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﻨﻀِﲑ(؟ .ﻗﺎﻝ :ﺃﺫﻫﺒﺘﻪ ﺍﻟﻨﻔﻘﺎ ﺃ ﹾﻛﹶﺜﺮِ ﻣ ﻦ ﺫِﻟ ﻚ( ،ﻓﺪﻓﻌﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﻟﺰﺑﲑ ،ﻓﻤﺴﻪ ﺑﻌﺬﺍﺏ ،ﻭﻗﺪ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻑ ﰲ ﺧﺮﺑﺔ ﻫﺎﻫﻨﺎ( ،ﻓﺬﻫﺒﻮﺍ ،ﻓﻄﺎﻓﻮﺍ ،ﻓﻮﺟﺪﻭﺍ ﺖ ﺣﻴﻴﺎﹰ ،ﻳﻄﹸﻮ ﺩﺧﻞ ﺧﺮﺑﺔ ﻓﻘﺎﻝ) :ﹶﻗ ﺪ ﺭﺃﻳ ﻚ ﰲ ﺍﳋﺮﺑﺔ ،ﻓﻘﺘﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﺑﲎ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ،ﻭﺃﺣﺪﳘﺎ ﺯﻭﺝ ﺻﻔﻴﺔ ﺑﻨﺖ ﺣﻴﻰ ﺴ ﺍ ﹶﳌ ﺚ ﺍﻟﺬﻯ ﺑﻦ ﺃﺧﻄﺐ ،ﻭﺳﱮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻧﺴﺎﺀﻫﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ،ﻭﻗﺴﻢ ﺃﻣﻮﺍﻟﹶﻬﻢ ﺑﺎﻟﻨ ﹾﻜ ِ ﻧ ﹶﻜﺜﹸﻮﺍ ،ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺠﻠﻴﻬﻢ ﻣﻨﻬﺎ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﳏﻤﺪ؛ ﺩﻋﻨﺎ ﻧﻜﹸﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﻧﺼِﻠﺤﻬﺎ ﻭﻧﻘﻮﻡ ﻋﻠﻴﻬﺎ ،ﻓﻨﺤﻦ ﺃﻋﻠﻢ ﺎ ﻣﻨﻜﻢ ،ﻭﱂ ﻳﻜﻦ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻻ ﻷﺻﺤﺎﺑﻪ ﻏﻠﻤﺎﻥ ﻳﻘﻮﻣﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﻔﺮﻏﹸﻮﻥ ﻳﻘﻮﻣﻮﻥ ﻋﻠﻴﻬﺎ ،ﻓﺄﻋﻄﺎﻫﻢ ﺧﻴﱪ ﻋﻠﻰ ﺃﻥ ﳍﻢ ﺍﻟﺸﻄ ﺮ ﻉ ﻭﻛﻞ ﲦ ٍﺮ ﻣﺎ ﺑﺪﺍ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﻘﺮﻫﻢ .ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ﻣِﻦ ﻛﻞ ﺯﺭ ٍ ﳜﺮﺻﻪ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺗﻘﺪﻡ .ﻭﱂ ﻳﻘﺘﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺪ ﺍﻟﺼﻠﺢ ﺇﻻ ﺍﺑﲎ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ﻟﻠﻨﻜﺚ ﺍﻟﺬﻯ ﻧﻜﺜﻮﺍ ،ﻓﺈﻢ ﺷﺮﻃﻮﺍ ﺇﻥ ﻏﻴﺒﻮﺍ ،ﺃﻭ ﻛﺘﻤﻮﺍ ،ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﻬﻢ ِﺫﻣﺔ ﺍﻟﻠﱠﻪ ﻭ ِﺫﻣﺔ ﺭﺳﻮﻟﻪ ،ﻓﻐﻴﺒﻮﺍ ،ﻓﻘﺎﻝ ﳍﻢ) :ﺃﻳﻦ ﺍﳌﺎﻝ ﺍﻟﺬﻯ ﺧﺮﺟﺘﻢ ﺑﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺣﲔ ﺃﺟﻠﻴﻨﺎﻛﻢ(؟ ﻗﺎﻟﻮﺍ:ﺫﻫﺐ ﻓﺤﻠﻔﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺎﻋﺘﺮﻑ ﺍﺑﻦ ﻋﻢ ﻛﻨﺎﻧﻪ ﻋﻠﻴﻬﻤﺎ ﺑﺎﳌﺎﻝ ﺣﲔ ﺩﻓﻌﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﻟﺰﺑﲑ ﻳﻌﺬﺑﻪ ،ﻓﺪﻓﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﻨﺎﻧﻪ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﻓﻘﺘﻠﻪ ﻭﻳﻘﺎﻝ: ﺇﻥ ﻛﻨﺎﻧﻪ ﻫﻮ ﻛﺎﻥ ﻗﺘﻞ ﺃﺧﺎﻩ ﳏﻤﻮﺩ ﺑﻦ ﻣﺴﻠﻤﻪ. ﻭﺳﱮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺻﻔﻴﻪ ﺑﻨﺖ ﺣﻴﻲ ﺑﻦ ﺃﺧﻄﺐ ﻭﺍﺑﺘﺔ ﻋﻤﺘﻬﺎ ،ﻭﻛﺎﻧﺖ ﺻﻔﻴﺔ ﲢﺖ ﻛﻨﺎﻧﻪ ﻟﻦ ﺃﰉ ﺍﳊﻘﻴﻖ ،ﻭﻛﺎﻧﺖ ﻋﺮﻭﺳﹰﺎ ﺣﺪﻳﺜﺔ ﻋﻬﺪ ﺑﺎﻟﺪﺧﻮﻝ ،ﻓﺄﻣﺮ ﺑﻼ ﹰﻻ ﺃﻥ ﻳﺬﻫﺐ ﺎ ﺇﱃ ﺭﺣﻠﻪ ،ﻓﻤﺮ ﺎ ﺑﻼﻝ ﻭﺳﻂ ﺍﻟﻘﺘﻠﻰ ،ﻓﻜﺮﻩ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻗﺎﻝ :ﺃﺫﻫﺒﺖ ﺍﻟﺮﲪﺔ ﻣﻨﻚ ﻳﺎ ﺑﻼﻝ. ﻭﻋﺮﺽ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻹﺳﻼﻡ ،ﻓﺄﺳﻠﻤﺖ ،ﻓﺎﺻﻄﻔﺎﻫﺎ ﻟﻨﻔﺴﻪ ،ﻭﺃﻋﺘﻘﻬﺎ، ﺻﺪﺍﻗﻬﺎ ،ﻭﺑﲎ ﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻭﺃﻭﱂ ﻋﻠﻴﻬﺎ ،ﻭﺭﺃﻯ ﺑﻮﺟﻬﻬﺎ ﺧﻀﺮﺓﹰ ،ﻓﻘﺎﻝ: ﻭﺟﻌﻞ ِﻋﺘ ﹶﻘﻬﺎ ﺖ ﻗﺒﻞ ﻗﺪﻭﻣﻚ ﻋﻠﻴﻨﺎ ،ﻛﺄﻥ ﺍﻟ ﹶﻘﻤ ﺮ ﺯﺍﻝ ﻣﻦ ﻣﻜﺎﻧﻪ، )ﻣﺎ ﻫﺬﺍ(؟ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺭﺃﻳ ﷲ ﻣﺎ ﺃﺫﻛ ﺮ ﻣِﻦ ﺷﺄﻧﻚ ﺷﻴﺌﺎﹰ ،ﻓﻘﺼﺼﺘﻬﺎ ﻋﻠﻰ ﺯﻭﺟﻰ ،ﻓﻠﻄﻢ ﻓﺴﻘﻂ ﰲ ﺣﺠﺮﻯ ،ﻭﻻ ﻭﺍ ِ
٢٠٨ )(١
ﻚ ﺍﻟﺬﻯ ﺑﺎﳌﺪﻳﻨﺔ. ﻭﺟﻬﻰ ،ﻭﻗﺎﻝ :ﲤﻨﲔ ﻫﺬﹶﺍ ﺍ ﹶﳌِﻠ ﻭﺷﻚ ﺍﻟﺼﺤﺎﺑﺔ :ﻫﻞ ﺍﲣﺬﻫﺎ ﺳ ﺮﻳﺔ ﺃﻭ ﺯﻭﺟﺔ؟ ﻓﻘﺎﻟﻮﺍ :ﺍﻧﻈﺮﻭﺍ ﺇﻥ ﺣﺠﺒﻬﺎ ،ﻓﻬﻰ ﺖ ﳝﻴﻨﻪ ،ﻓﻠﻤﺎ ﺭﻛِﺐ ،ﺟﻌﻞ ﺛﹶﻮﺑﻪ ﺍﻟﺬﻯ ﺍﺭﺗﺪﻯ ﺑﻪ ﻋﻠﻰ ﺇﺣﺪﻯ ﻧِﺴﺎﺋﻪ ،ﻭﺇﻻ ﻓﻬﻰ ﳑﺎ ﻣﻠﻜ ﻇﻬﺮﻫﺎ ﻭﻭﺟﻬﻬﺎ ،ﰒ ﺷ ﺪ ﻃﺮﻓﻪ ﲢﺘﻪ ،ﻓﺘﺄ ﺧﺮﻭﺍ ﻋﻨﻪ ﰲ ﺍﳌﺴﲑ ،ﻭ ﻋِﻠﻤﻮﺍ ﺃﺎ ﺇﺣﺪﻯ ﻧﺴﺎﺋﻪ، ﻭﳌﺎ ﻗﺪﻡ ﻟِﻴﺤﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟ ﺮﺣﻞ ﺃﺟﻠﱠﺘﻪ ﺃﻥ ﺗﻀﻊ ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﻓﺨﺬﻩ ،ﻓﻮﺿﻌﺖ ﺭﻛﺒﺘﻬﺎ ﻋﻠﻰ )(٢ ﻓﺨﺬﻩ ﰒ ﺭﻛﺒﺖ. ﻭﳌﺎ ﺑﲎ ﺎ ،ﺑﺎﺕ ﺃﺑﻮ ﺃﻳﻮﺏ ﻟﻴﻠﹶﺘﻪ ﻗﺎﺋﻤﹰﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻗﹸﺒﺘﻪ ،ﺁﺧﺬﹰﺍ ﺑﻘﺎﺋﻢ ﺍﻟﺴﻴﻒ ﺣﱴ ﺃﺻﺒﺢ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻛﺒ ﺮ ﺃﺑﻮ ﺃﻳﻮﺏ ﺣﲔ ﺭﺁﻩ ﻗﺪ ﺧﺮﺝ ،ﻓﺴﺄﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺖ ﺬﻩ ج) :ﻣﺎﻟﻚ ﻳﺎ ﺃﺑﺎ ﺃﻳﻮﺏ(؟ ﻓﻘﺎﻝ ﻟﻪ :ﹶﺃ ِﺭ ﹾﻗﺖ ﻟﻴﻠﱴ ﻫ ِﺬ ِﻩ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﳌﺎ ﺩﺧﻠ ﺨ ﹾﻔﺖ ﺃﻥ ﺗﻐﺘﺎﻟﻚ. ﺖ ﺃﺑﺎﻫﺎ ﻭﺃﺧﺎﻫﺎ ،ﻭﺯﻭﺟﻬﺎ ﻭﻋﺎﻣ ﹶﺔ ﻋﺸﲑﺎ ،ﻓ ِ ﺕ ﺃﻧﻚ ﻗﺘﻠ ﺍﳌﺮﺃﺓ ،ﺫﻛﺮ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﺎﻝ ﻟﻪ ﻣﻌﺮﻭﻓﹰﺎ. ﺤ ﻓﻀ ِ ﻓﺼﻞ ﻓﻲ آﻴﻒ ﻗَﺴﻢ رﺳﻮل اﻟﻠﱠﻪ ج ﺧﻴﺒﺮ
ﻭﻗﺴﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴ ﱪ ﻋﻠﻰ ﺳﺘﺔ ﻭﺛﻼﺛﲔ ﺳﻬﻤﺎﹰ ،ﲨﻊ ﹸﻛﻞﱡ ﺳﻬﻢ ﻣﺎﺋ ﹶﺔ ﺳﻬﻢٍ، ﻒ ﻣِﻦ ﻑ ﻭﺳﺘﻤﺎﺋﺔ ﺳ ﻬﻢٍ ،ﻓﻜﺎﻥ ﻟِﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻨﺼ ﻓﻜﺎﻧﺖ ﺛﻼﺛ ﹶﺔ ﺁﻻ ٍ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﻟﻒ ﻭﲦﺎﳕﺎﺋﺔ ﺳﻬﻢ ،ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳﻬ ﻢ ﻛﺴﻬ ِﻢ ﺃﺣ ِﺪ ﺍﳌﺴﻠﻤﲔ ،ﻭ ﻋ ﺰ ﹶﻝ ﻒ ﺍﻵﺧﺮ ،ﻭﻫﻮ ﺃﻟﻒ ﻭﲦﺎﳕﺎﺋﺔ ﺳﻬ ٍﻢ ﻟﻨﻮﺍﺋﺒﻪ ﻭﻣﺎ ﻳﱰ ﹸﻝ ﺑﻪ ﻣﻦ ﺃﹸﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ،ﻗﺎﻝ ﺍﻟﻨﺼ ﺍﻟﺒﻴﻬﻘﻰ :ﻭﻫﺬﺍ ﻷﻥ ﺧﻴﱪ ﻓﹸﺘ ﺢ ﺷ ﹾﻄ ﺮﻫﺎ ﻋﻨ ﻮﺓﹰ ،ﻭﺷﻄﺮﻫﺎ ﺻﻠﺤﺎﹰ ،ﻓﻘﺴﻢ ﻣﺎ ﻓﺘﺢ ﻋﻨﻮ ﹰﺓ ﺑﲔ ﺝ ﺇﻟﻴﻪ ﻣﻦ ﺃﹸﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ. ﺃﻫ ِﻞ ﺍﳋﻤﺲ ﻭﺍﻟﻐﺎﳕﲔ ،ﻭﻋﺰﻝ ﻣﺎ ﻓﺘﺢ ﺻﻠﺤﹰﺎ ﻟِﻨﻮﺍﺋﺒﻪ ﻭﻣﺎ ﳛﺘﺎ ﻗﻠﺖ :ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻣﻨﻪ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﺃﻧﻪ ﳚﺐ ﻗﺴﻢ ﺍﻷﺭﺽ ﺍﳌﻔﺘﺘﺤ ِﺔ ﻋﻨﻮﺓ ﻛﻤﺎ ﺗﻘﺴﻢ ﺳﺎﺋ ﺮ ﺍﳌﻐﺎﱎ ،ﻓﻠﻤﺎ ﱂ ﳚﺪﻩ ﻗﺴﻢ ﺍﻟﻨﺼ ﻒ ﻣِﻦ ﺧﻴﱪ ،ﻗﺎﻝ :ﺇﻧﻪ ﹸﻓﺘِﺢ ﺻﻠﺤﹰﺎ. ﻯ ﺣ ﻖ ﺍﻟﺘﺄﻣﻞ ،ﺗﺒﻴﻦ ﻟﻪ ﺃﻥ ﺧﻴﱪ ﺇﳕﺎ ﻓﹸﺘﺤﺖ ﻋﻨﻮﺓ ،ﻭﺃﻥ ﺭﺳﻮ ﹶﻝ ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﺴ ﲑ ﻭﺍﳌﻐﺎﺯ ﻒ ﻋﻨﻮﺓ ،ﻭﻟﻮ ﹸﻓﺘِﺢ ﺷﺊ ﻣﻨﻬﺎ ﺻﻠﺤﺎﹰ ،ﻟﹶﻢ ﻳﺠﻠﻬﻢ ﺍﻟﻠﱠﻪ ج ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺃﺭﺿﻬﺎ ﹸﻛﱢﻠﻬﺎ ﺑﺎﻟﺴﻴ ِ ) (١ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(٢٥١/٩ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٦٩ ،٣٦٨/٧ﻭﻣﺴﻠﻢ ).(١٠٤٦/٢
٢٠٩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﻬﺎ ،ﻓﺈﻧﻪ ﳌﺎ ﻋﺰﻡ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻬﻢ ﻣﻨﻬﺎ ،ﻗﺎﻟﻮﺍ :ﳓﻦ ﺃﻋﻠ ﻢ ﺑﺎﻷﺭﺽ ﻣﻨﻜﻢ، ﺩﻋﻮﻧﺎ ﻧﻜﻮﻥ ﻓﻴﻬﺎ ،ﻭﻧﻌﻤﺮﻫﺎ ﻟﻜﻢ ﺑﺸﺮﻁ ﻣﺎ ﳜﺮﺝ ﻣﻨﻬﺎ ،ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﺟﺪﺍ ﰲ ﺃﺎ ﺇﳕﺎ ﻓﺘﺤﺖ ﻋﻨﻮﺓ ،ﻭﻗﺪ ﺣﺼﻞ ﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺴﻠﻤﲔ ﺎ ﻣﻦ ﺍﳊﺮﺍﺏ ﻭﺍﳌﺒﺎﺭﺯﺓ ﻭﺍﻟﻘﺘﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ،ﻭﻟﻜﻦ ﳌﺎ ﺃﹸﳉﺌﹸﻮﺍ ﺇﱃ ﺣﺼﻨﻬﻢ ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﺢ ﺍﻟﺬﻱ ﺑﺬﻟﻮﻩ ،ﺃﻥ ﳊ ﹾﻠ ﹶﻘ ﹶﺔ ﻭﺍﻟﺴﻼﺡ ،ﻭﳍﻢ ﺭﻗﺎﻢ ﻭﺫﺭﻳﺘﻬﻢ ،ﻭﳚﻠﻮﺍ ﻣﻦ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺼﻔﺮﺍﺀ ﻭﺍﻟﺒﻴﻀﺎﺀ ،ﻭﺍ ﹶ ﺍﻷﺭﺽ ،ﻓﻬﺬﺍ ﻛﺎﻥ ﺍﻟﺼﻠﺢ ،ﻭﱂ ﻳﻘﻊ ﺑﻴﻨﻬﻢ ﺻﻠﺢ ﺃﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺭﺽ ﺧﻴﱪ ﻟﻠﻴﻬﻮﺩ ،ﻭﻻ ﺟﺮﻯ ﺫﻟﻚ ﺍﻟﺒﺘﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﱂ ﻳﻘﻞ :ﻧﻘﺮﻛﻢ ﻣﺎ ﺷﺌﻨﺎ ،ﻓﻜﻴﻒ ﻳﻘﺮﻫﻢ ﰲ ﺃﺭﺿﻬﻢ ﺽ ﻣﺎ ﺷﺎﺀ؟ ﻭﱂ ﻛﺎﻥ ﻋﻤﺮ ﺃﺟﻼﻫﻢ ﹸﻛﻠﱠﻬﻢ ﻣِﻦ ﺍﻷﺭﺽِ ،ﻭﱂ ﻳﺼﺎﳊﻬﻢ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺃﻥ ﺍﻷﺭ ﺝ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ،ﻫﺬﺍ ﱂ ﻳﻘﻊ ،ﻓﺈﻧﻪ ﱂ ﻳﻀﺮﺏ ﻋﻠﻰ ﺧﻴﱪ ﺧﺮﺍﺟﹰﺎ ﻟﻠﻤﺴﻠﻤﲔ ،ﻭﻋﻠﻴﻬﺎ ﺧﺮﺍ ﺍﻟﺒﺘﺔ. ﻚ ﻓﻴﻪ :ﺃﺎ ﹸﻓﺘِﺤﺖ ﻋﻨﻮﺓ ،ﻭﺍﻹﻣﺎﻡ ﻣﺨﻴﺮ ﰲ ﺃﺭﺽ ﺍﻟﻌﻨﻮﺓ ﺑﲔ ﺏ ﺍﻟﺬﻯ ﻻ ﺷ ﻓﺎﻟﺼﻮﺍ ﻒ ﺍﻟﺒﻌﺾ ،ﻭﻗﺪ ﻓﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻷﻧﻮﺍﻉ ﺴ ِﻢ ﺑﻌﻀﻬﺎ ﻭﻭﻗ ِ ﹶﻗﺴﻤﻬﺎ ﻭﻭﻗﻔﻬﺎ ،ﺃﻭ ﹶﻗ ﺴ ﻢ ﻣﻜﺔ ،ﻭﻗﺴﻢ ﺷ ﹾﻄ ﺮ ﺧﻴﱪ ،ﻭﺗﺮﻙ ﺷﻄﺮﻫﺎ ،ﻭﻗﺪ ﺍﻟﺜﻼﺛﺔ ،ﻓﻘﺴﻢ ﻗﹸﺮﻳﻈﺔ ﻭﺍﻟﻨﻀﲑ ،ﻭﱂ ﻳ ﹾﻘ ِ ﺗﻘﺪﻡ ﺗﻘﺮﻳ ﺮ ﻛﻮﻥ ﻣﻜﺔ ﹸﻓﺘِﺤﺖ ﻋﻨﻮﺓ ﲟﺎ ﻻ ﻣﺪﻓﻊ ﻟﻪ. ﺖ ﻋﻠﻰ ﺃﻟﻒ ﻭﲦﺎﳕﺎﺋﺔ ﺳﻬﻢ ،ﻷﺎ ﻛﺎﻧﺖ ﻃﹸﻌﻤﺔ ﻣِﻦ ﺍﻟﻠﱠﻪ ﻷﻫﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺴ ﻤ ﻭﺇﳕﺎ ﻗﹸ ِ ﻣﻦ ﺷﻬﺪ ﻣﻨﻬﻢ ،ﻭﻣﻦ ﻏﺎﺏ ،ﻭﻛﺎﻧﻮﺍ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ،ﻭﻛﺎﻥ ﻣﻌﻬﻢ ﻣﺎﺋﺘﺎ ﻓﺮﺱ ،ﻟﻜﻞ ﻓﺮﺱ ﺖ ﻋﻠﻰ ﺃﻟﻒ ﻭﲦﺎﳕﺎﺋﺔ ﺳﻬﻢ ،ﻭﱂ ﻳﻐﺐ ﻋﻦ ﺧﻴﱪﻣﻦ ﺃﻫﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺇﻻ ﺴ ﻤ ﺳﻬﻤﺎﻥِ ،ﹶﻓﻘﹸ ِ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻓﻘﺴﻢ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺴﻬﻢ ﻣ ﻦ ﺣﻀﺮﻫﺎ. ﻭﻗﺴﻢ ﻟﻠﻔﺎﺭﺱ ﺛﻼﺛﺔ ﺃﺳﻬﻢ ،ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻤﺎﹰ ،ﻭﻛﺎﻧﻮﺍ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻓﻴﻬﻢ ﻣﺎﺋﺘﺎ ﻓﺎﺭﺱ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﺍﻟﺬﻯ ﻻ ﺭﻳ ﺐ ﻓﻴﻪ. ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻌﻤﺮﻯ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻧﻪ ﺃﻋﻄﻰ ﺍﻟﻔﺎﺭﺱ ﺳﻬﻤﲔ ﻭﺍﻟﺮﺍﺟ ﹶﻞ ﺳﻬﻤﹰﺎ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻛﺄﻧﻪ ﲰﻊ ﻧﺎﻓﻌﹰﺎ ﻳﻘﻮﻝ :ﻟﻠﻔﺮﺱ ﺳﻬﻤﲔ ،ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻤﺎﹰ، ﺸﻚ ﺃﺣﺪ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻘﺪﻡ ﻋﺒﻴﺪ ﺍﻟﱠﻠﻪ ﺑﻦ ﻋﻤﺮ ﻋﻠﻰ ﺃﺧﻴﻪ ﻓﻘﺎﻝ :ﻟﻠﻔﺎﺭﺱ ،ﻭﻟﻴﺲ ﻳ ﰲ ﺍﳊﻔﻆ ،ﻭﻗﺪ ﺃﻧﺒﺄﻧﺎ ﺍﻟﺜﻘﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ،ﻋﻦ ﺇﺳﺤﺎﻕ ﺍﻷﺯﺭﻕ ﺍﻟﻮﺍﺳﻄﻰ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺿﺮﺏ ﻟﻠﻔﺮﺱ ﺑﺴﻬﻤﲔ ،ﻭﻟﻠﻔﺎﺭﺱ
٢١٠ ﺑﺴﻬﻢ. ﰒ ﺭﻭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻣﻌﺎﻭﻳﺔ ،ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ، ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﺳﻬﻢ ﻟﻠﻔﺎﺭﺱ ﺛﻼﺛﺔ ﺃﺳﻬﻢ :ﺳﻬﻢ ﻟﻪ ،ﻭﺳﻬﻤﺎﻥ ﻟﻔﺮﺳﻪ ،ﻭﻫﻮ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﻟﺜﻮﺭﻯ ،ﻭﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻭﺭﻭﻯ ﳎﻤﻊ ﺑﻦ ﺟﺎﺭﻳﺔ ﺃﻥ ﺍﻟﻨ ﱮ ج ﻗﺴﻢ ﺳﻬﺎﻡ ﺧﻴﱪ ﻋﻠﻰ ﺱ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺳﻬﻤﺎﹰ ،ﻭﻛﺎﻥ ﺍﳉﻴﺶ ﺃﻟﻔﹰﺎ ﻭﲬﺴﻤﺎﺋﺔ ،ﻣﻨﻬﻢ ﺛﻼﲦﺎﺋﺔ ﻓﺎﺭﺱ ،ﻓﺄﻋﻄﻰ ﺍﻟﻔﺎﺭ ﺳﻬﻤﲔ ،ﻭﺍﻟﺮﺍﺟﻞ ﺳﻬﻤﹰﺎ. ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻭﳎﻤﻊ ﺑﻦ ﻳﻌﻘﻮﺏ ﻳﻌﲎ ﺭﺍﻭﻯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻋﻤﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﻋﻤﻪ ﳎﻤﻊ ﺑﻦ ﺟﺎﺭﻳﺔ ﺷﻴﺦ ﻻ ﻳﻌﺮﻑ ﻓﺄﺧﺬﻧﺎ ﰲ ﺫﻟﻚ ﲝﺪﻳﺚ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻧﺮ ﻟﻪ ﻣﺜﻠﻪ ﺧﱪﹰﺍ ﻳﻌﺎﺭﺿﻪ ،ﻭﻻ ﳚﻮﺯ ﺭ ﺩ ﺧﱪ ﺇﻻ ﲞﱪ ﻣﺜﻠﻪ. ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ :ﻭﺍﻟﺬﻯ ﺭﻭﺍﻩ ﳎﻤﻊ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﻋﺪﺩ ﺍﳉﻴﺶ ﻭﻋﺪﺩ ﻒ ﻓﻴﻪ ،ﻓﻔﻰ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ،ﻭﺃﻫﻞ ﺍﳌﻐﺎﺯﻯ :ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻟﻔﹰﺎ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ، ﺍﻟﻔﺮﺳﺎﻥ ،ﻗﺪ ﺧﻮِﻟ ﻭﻫﻢ ﺃﻫ ﹸﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭﰱ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺻﺎﱀ ﺑﻦ ﻛﻴﺴﺎﻥ ،ﻭﺑﺸﲑ ﺑﻦ ﻳﺴﺎﺭ ،ﻭﺃﻫ ِﻞ ﺍﳌﻐﺎﺯﻯ :ﺃﻥ ﺍﳋﻴﻞ ﻛﺎﻧﺖ ﻣﺎﺋﱴ ﻓﺮﺱ ،ﻭﻛﺎﻥ ﻟِﻠﻔﺮﺱ ﺳﻬﻤﺎﻥ ،ﻭﻟﺼﺎﺣﺒﻪ ﺳﻬﻢ ،ﻭﻟﻜﻞ ﺭﺍﺟﻞ ﺳﻬﻢ. ﺚ ﺃﰉ ﻣﻌﺎﻭﻳﺔ ﺃﺻﺢ ،ﻭﺍﻟﻌﻤ ﹸﻞ ﻋﻠﻴﻪ ،ﻭﺃﺭﻯ ﺍﻟﻮﻫﻢ ﰲ ﺣﺪﻳﺚ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﻳ ﹸ ﳎﻤﻊ ﺃﻧﻪ ﻗﺎﻝ :ﺛﻼﲦﺎﺋﺔ ﻓﺎﺭﺱ ،ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻣﺎﺋﱴ ﻓﺎﺭﺱ. ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﻋﻤﺮﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ) :ﺃﺗﻴﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﺭﺑﻌﺔ ﻧ ﹶﻔﺮٍ ،ﻭﻣﻌﻨﺎ ﻓﺮﺱ ،ﻓﺄﻋﻄﻰ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻨﺎ ﺳﻬﻤﺎﹰ ،ﻭﺃﻋﻄﻰ ﺍﻟﻔﺮﺱ ﺳﻬﻤﲔ(. ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺇﺳﻨﺎﺩﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻫﻮ ﺍﳌﺴﻌﻮﺩﻯ ،ﻭﻓﻴﻪ ﺿﻌﻒ .ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺪﻳ ﹸ ﺚ ﻋﻨﻪ ﻋﻠﻰ ﻭﺟ ٍﻪ ﺁﺧﺮ ،ﻓﻘﺎﻝ :ﺃﺗﻴﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺛﻼﺛﺔ ﻧ ﹶﻔﺮٍ ،ﻣ ﻌﻨﺎ ﻓﺮﺱ ،ﻓﻜﺎﻥ ﻟﻠﻔﺎﺭﺱ ﺛﻼﺛﺔ ﺃﺳﻬﻢ ،ﺫﻛﺮﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﹰﺎ. ﻓﺼﻞ
ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻗﺪﻡ ﻋﻠﻴﻪ ج ﺍﺑﻦ ﻋﻤﻪ ﺟﻌﻔ ﺮ ﺍﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﻌﻬﻢ ﺍﻷﺷﻌﺮﻳﻮﻥ :ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﻗﻴﺲ ﺃﺑﻮ ﻣﻮﺳﻰ ،ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻛﺎﻥ ﻓﻴﻤﻦ ﹶﻗ ِﺪ ﻡ ﻣﻌﻬﻢ ﺃﲰﺎ ٍﺀ ﺑﻨﺖ
٢١١ ﻋﻤﻴﺲ. ﺝ ﺍﻟﻨﱮ ج ﻭﳓﻦ ﺑﺎﻟﻴﻤﻦ ،ﻓﺨﺮﺟﻨﺎ ﻣﻬﺎﺟﺮﻳﻦ ﺃﻧﺎ ﻭﺃﺧﻮﺍ ِﻥ ﺨ ﺮ ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ :ﺑﻠﻐﻨﺎ ﻣ ﻼ ﻣﻦ ﱃ:ﺃﻧﺎ ﺃﺻﻐﺮﳘﺎ ،ﺃﺣﺪﻫﻤﺎ ﺃﺑﻮ ﺭﻫﻢ ،ﻭﺍﻵﺧﺮ ﺃﺑﻮ ﺑﺮﺩﺓ ،ﰲ ﺑِﻀﻊ ﻭﲬﺴﲔ ﺭﺟ ﹰ ﻗﻮﻣﻰ ،ﻓﺮﻛﺒﻨﺎ ﺳﻔﻴﻨﺔﹰ ،ﻓﺄﻟﻘﺘﻨﺎ ﺳﻔﻴﻨﺘﻨﺎ ﺇﱃ ﺍﻟﻨﺠﺎﺷ ﻰ ﺑﺎﳊﺒﺸﺔ ،ﻓﻮﺍﹶﻓ ﹾﻘﻨﺎ ﺟ ﻌ ﹶﻔ ﺮ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﻭﺃﺻﺤﺎﺑﻪ ﻋﻨﺪﻩ ،ﻓﻘﺎﻝ ﺟﻌﻔﺮ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺜﻨﺎ ،ﻭﹶﺃ ﻣ ﺮﻧﺎ ﺑﺎﻹﻗﺎﻣﺔ ،ﻓﺄﻗﻴﻤﻮﺍ ﻣﻌﻨﺎ، ﲔ ﺍﻓﺘﺘ ﺢ ﺧﻴﱪ ،ﻓﺄﺳﻬﻢ ﻟﻨﺎ ،ﻭﻣﺎ ﻓﺄﻗﻤﻨﺎ ﻣﻌﻪ ﺣﱴ ﻗﺪﻣﻨﺎ ﲨﻴﻌﺎﹰ ،ﹶﻓﻮﺍﹶﻓ ﹾﻘﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺣ ﺏ ﺳﻔﻴﻨﺘﻨﺎ ﻣﻊ ﺟﻌﻔﺮ ﺏ ﻋﻦ ﻓﺘﺢ ﺧﻴﱪ ﺷﻴﺌﹰﺎ ﺇﻻ ﳌﻦ ﺷﻬﺪ ﻣﻌﻪ ،ﺇﻻ ﻷﺻﺤﺎ ِ ﻗﺴﻢ ﻷﺣ ٍﺪ ﻏﺎ ﺖ ﻭﺃﺻﺤﺎﺑﻪ ،ﻗﺴﻢ ﳍﻢ ﻣﻌﻬﻢ ،ﻭﻛﺎﻥ ﻧﺎﺱ ﻳﻘﻮﻟﻮﻥ ﻟﻨﺎ :ﺳﺒﻘﻨﺎﻛﻢ ﺑﺎﳍِﺠﺮﺓ ،ﻗﺎﻝ :ﻭ ﺩ ﺧﹶﻠ ﺖ ﻋﻤﻴﺲ ﻋﻠﻰ ﺣﻔﺼﺔ ،ﻓﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻋﻤﺮ ،ﻓﻘﺎﻝ :ﻣ ﻦ ﻫ ِﺬﻩِ؟ ﻗﺎﻟﺖ :ﺃﲰﺎ ُﺀ .ﻓﻘﺎﻝ ﺃﲰﺎ ُﺀ ﺑِﻨ ﻀﺒﺖ ،ﻭﻗﺎﻟﺖ :ﻳﺎ ﻋ ﻤﺮ؛ ﻋ ﻤﺮ :ﺳﺒﻘﻨﺎﻛﻢ ﺑﺎﳍﺠﺮﺓ ،ﳓﻦ ﺃﺣ ﻖ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻨﻜﻢ ،ﹶﻓ ﻐ ِ ﻛﻼ ﻭﺍﷲِ ،ﻟﻘﺪ ﻛﻨﺘﻢ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻳﻄ ِﻌﻢ ﺟﺎﺋﻌﻜﻢ ،ﻭﻳ ِﻌﻆﹸ ﺟﺎ ِﻫﹶﻠﻜﹸﻢ ،ﻭﻛﻨﺎ ﰲ ﺃﺭﺽ ﺍﻟﺒﻌﺪﺍﺀ ﺍﻟﺒﻐﻀﺎﺀ ،ﻭﺫﻟﻚ ﰲ ﺍﻟﻠﱠﻪ ،ﻭﰱ ﺭﺳﻮﻟﻪ ،ﻭﺍ ﱘ ﺍﻟﻠﱠﻪ ،ﻻ ﺃﻃ ﻌﻢ ﹶﻃﻌﺎﻣﺎﹰ ،ﻭﻻ ﺖ ﻟِﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﳓﻦ ﻛﻨﺎ ﻧﺆﺫﻯ ﻭﳔﺎﻑ ،ﻭﺳﺄﺫﻛﺮ ﺏ ﺷﺮﺍﺑﹰﺎ ﺣﱴ ﺃﺫﻛﺮ ﻣﺎ ﻗﻠ ﺃﺷﺮ ﱮج ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﷲ ﻻ ﺃﻛﺬﺏ ﻭﻻ ﺃﺯﻳﻎ ﻭﻻ ﺃﺯﻳ ﺪ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻟﻨ ﺖ ﻟﻪ(؟ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻋﻤﺮ ﻗﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﺎ ﻗﻠ ِ ﺠ ﺮ ﹲﺓ ﻭﺍ ِﺣ ﺪﺓﹲ، ﺲ ِﺑﹶﺄ ﺣ ﻖ ﰉ ِﻣﻨﻜﹸﻢ ،ﻭﹶﻟﻪ ﻭ َﻷﺻﺤﺎﺑﻪ ِﻫ ﻗﺎﻟﺖ :ﻗﻠﺖ ﻟﻪ ﻛﺬﺍ ﻭﻛﺬﺍ .ﻓﻘﺎﻝ) :ﹶﻟﻴ ﺏ ﺍﻟﺴﻔﻴﻨﺔ ﻳﺄﺗﻮﻥ ﺃﲰﺎﺀ ﺠ ﺮﺗﺎﻥ( ،ﻭﻛﺎﻥ ﺃﺑﻮ ﻣﻮﺳﻰ ﻭﺃﺻﺤﺎ ﺴﻔِﻴﻨ ِﺔ ِﻫ ﻭﹶﻟ ﹸﻜ ﻢ ﹶﺃﻧﺘ ﻢ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ﺡ ﻭﻻ ﺃﻋﻈ ﻢ ﰲ ﺃﺭﺳﺎ ﹰﻻ ﻳﺴﺄﻟﻮﺎ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻣﺎ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ﺷﻰﺀ ،ﻫﻢ ﺑﻪ ﺃﻓﺮ ﺃﻧﻔﺴﻬﻢ ﳑﺎ ﻗﺎﻝ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ().(١ ﷲ ﻣﺎ ﺃﺩﺭﻯ ﺑﹶﺄﻳﻬﻤﺎ ﱮ ج ،ﺗﻠﻘﺎﻩ ﻭﻗﺒﻞ ﺟﺒﻬﺘﻪ ،ﻭﻗﺎﻝ) :ﻭﺍ ِ ﻭﳌﺎ ﹶﻗ ِﺪ ﻡ ﺟﻌﻔ ﺮ ﻋﻠﻰ ﺍﻟﻨ )(٢ ﺃ ﹾﻓ ﺮﺡِ ،ﺑ ﹶﻔﺘ ِﺢ ﺧﻴﺒﺮ ﹶﺃ ﻡ ِﺑ ﹸﻘﺪﻭ ِﻡ ﺟ ﻌﻔﹶﺮ( ؟. ﱮ ج ،ﺣﺠﻞ ﻳﻌﲎ :ﻣﺸﻰ ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻯ ﰲ ﻫﺬﻩ ﺍﻟﻘِﺼﺔ ،ﺃﻥ ﺟﻌﻔﺮﹰﺍ ﳌﺎ ﻧﻈﺮ ﺇﱃ ﺍﻟﻨ ﻼ ﳍﻢ ﰲ ﻋﻠﻰ ﺭِﺟﻞ ﻭﺍﺣﺪ ٍﺓ ﺇﻋﻈﺎﻣﹰﺎ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺟﻌﻠﻪ ﺃﺷﺒﺎ ﻩ ﺍﻟﺪﺑﺎﺏ ﺍﻟ ﺮﻗﱠﺎﺻﻮﻥ ﺃﺻ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٧٢ ،٣٧١/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﺍﻟﺼﻐﲑ ﺹ ٨ ,٧ﻭﻫﻮ ﺿﻌﻴﻒ.
٢١٢ ﺍﻟﺮﻗﺺ ،ﻓﻘﺎﻝ ﺍﻟﺒﻴﻬﻘﻰ ﻭﻗﺪ ﺭﻭﺍﻩ ﻣِﻦ ﻃﺮﻳﻖ ﺍﻟﺜﻮﺭﻯ ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ :ﻭﰱ ﺇﺳﻨﺎﺩﻩ ﺇﱃ ﺍﻟﺜﻮﺭﻯ ﻣﻦ ﻻ ﻳﻌﺮﻑ. ﻗﻠﺖ :ﻭﻟﻮ ﺻﺢ ،ﱂ ﻳﻜﻦ ﰲ ﻫﺬﺍ ﺣﺠﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﺪﺑﺎﺏ ،ﻭﺍﻟﺘﻜﺴﺮ ﺨﻨﺚ ﰲ ﺍﳌﺸﻰ ﺍﳌﻨﺎﰱ ﹶﳍﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺈﻥ ﻫﺬﺍ ﻟﻌﻠﻪ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﳊﺒﺸﺔ ﻭﺍﻟﺘ ﺗﻌﻈﻴﻤﹰﺎ ﻟِﻜﱪﺍﺋﻬﺎ ،ﻛﻀﺮﺏ ﺍﳉﹸﻮﻙ ﻋﻨﺪ ﺍﻟﺘﺮﻙ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﺠﺮﻯ ﺟﻌﻔﺮ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻌﺎﺩﺓ ﻭﻓﻌﻠﻬﺎ ﻣﺮﺓ ،ﰒ ﺗﺮﻛﻬﺎ ِﻟﺴـﻨﺔ ﺍﻹﺳﻼﻡ ،ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺍﻟﻘﻔﺰ ﻭﺍﻟﺘﻜﺴﺮ ،ﻭﺍﻟﺘﺜﲎ ﻭﺍﻟﺘﺨﻨﺚ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﻛﺎﻧﺖ ﺑﻨﻮ ﻓﹶﺰﺍﺭﺓ ﳑﻦ ﻗﺪﻡ ﻋﻠﻰ ﺃﻫ ِﻞ ﺧﻴﱪ ﻟﻴﻌﻴﻨﻮﻫﻢ ،ﻓﺮﺍﺳﻠﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻻ ﻳﻌﻴﻨﻮﻫﻢ ،ﻭﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻨﻬﻢ ،ﻭﻟﻜﻢ ﻣﻦ ﺧﻴﱪ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﺄﺑﻮﺍ ﻋﻠﻴﻪ، ﻓﻠﻤﺎ ﻓﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺧﻴﺒﺮ ،ﺃﺗﺎ ﻩ ﻣﻦ ﻛﺎﻥ ﹶﺛ ﻢ ﻣﻦ ﺑﲎ ﻓﺰﺍﺭﺓ ،ﻓﻘﺎﻟﻮﺍ :ﻭﻋﺪﻙ ﺍﻟﺬﻯ ﻭﻋﺪﺗﻨﺎ، ﻓﻘﺎﻝ) :ﻟﻜﻢ ﺫﻭ ﺍﻟﺮﻗﻴﺒﺔ ﺟﺒﻞ ﻣﻦ ﺟﺒﺎﻝ ﺧﻴﱪ( ﻓﻘﺎﻟﻮﺍ :ﺇﺫﹰﺍ ﻧﻘﺎﺗﻠﻚ .ﻓﻘﺎﻝ ) :ﻣ ﻮ ِﻋﺪﻛﻢ ﻛﺬﺍ( ،ﻓﻠﻤﺎ ﺳ ِﻤﻌﻮﺍ ﺫﻟﻚ ﻣِﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺧﺮﺟﻮﺍ ﻫﺎﺭﺑﲔ. ﻭﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﻗﺎﻝ ﺃﺑﻮ ﺷﻴﻴﻢ ﺍﳌﺰﱏ ﻭﻛﺎﻥ ﻗﺪ ﺃﺳﻠﻢ ﻓﺤﺴﻦ ﺇﺳﻼﻣﻪ :ﳌﺎ ﻧﻔﺮﻧﺎ ﺇﱃ ﺃﻫﻠﻨﺎ ﻣﻊ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ،ﺭﺟﻊ ﺑﻨﺎ ﻋﻴﻴﻨﺔ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺩﻭﻥ ﺧﻴﱪ ،ﻋﺮﺳﻨﺎ ﻣﻦ ﺍﻟﻠﱠﻴﻞ، ﻼ ﲞﻴﱪ ﻓﻔﺰِﻋﻨﺎ ،ﻓﻘﺎﻝ ﻋﻴﻴﻨﺔ :ﺃﺑﺸﺮﻭﺍ ،ﺇﱏ ﺃﺭﻯ ﺍﻟﻠﻴﻠﺔ ﰲ ﺍﻟﻨﻮﻡ ﺃﻧﲎ ﺃﹸﻋﻄﻴﺖ ﺫﺍ ﺍﻟﺮﻗﻴﺒﺔ ﺟﺒ ﹰ ﻗﺪ ﻭﺍ ِ ﺕ ﺑﺮﻗﺒﺔ ﳏﻤﺪ ،ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎ ﺧﻴﱪ ،ﻗﺪﻡ ﻋﻴﻴﻨﺔ ،ﻓﻮﺟﺪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﻓﺘﺢ ﷲ ﺃﺧﺬ ﺖ ﻋﻨﻚ ،ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﺖ ﻣﻦ ﺣﻠﻔﺎﺋﻰ ،ﻓﺈﱏ ﺍﻧﺼﺮﻓ ﺧﻴﱪ .ﻓﻘﺎﻝ :ﻳﺎ ﳏﻤﺪ؛ ﺃﻋﻄﲎ ﻣﺎ ﻏﻨﻤ ﻚ(. ﺖ ﻧﻔﱠ ﺮ ﻙ ﺇﱃ ﺃ ﻫِﻠ ﺡ ﺍﱠﻟﺬِﻯ ﺳ ِﻤ ﻌ ﺼﻴﺎ ﺖ ﻭﻟ ِﻜ ﻦ ﺍﻟ ﻟﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﹶﻛ ﹶﺬﺑ ﻗﺎﻝ :ﺃﺟﺰﱏ ﻳﺎ ﳏﻤﺪ؟ ﻗﺎﻝ) :ﻟﻚ ﺫﻭ ﺍﻟﺮﻗﻴﺒﺔ( .ﻗﺎﻝ :ﻭﻣﺎ ﺫﻭ ﺍﻟﺮﻗﻴﺒﺔ؟ ﺖ ﰲ ﺍﻟﻨﻮﻡ ﺃﻧﻚ ﺃﺧﺬﺗﻪ( .ﻓﺎﻧﺼﺮﻑ ﻋﻴﻴﻨﺔ ،ﻓﻠﻤﺎ ﺭﺟﻊ ﺇﱃ ﻗﺎﻝ) :ﺍﳉﺒ ﹸﻞ ﺍﻟﺬﻯ ﺭﺃﻳ ﷲ ﺃﻫﻠﻪ ،ﺟﺎﺀﻩ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻮﻑ ،ﻓﻘﺎﻝ :ﺃﱂ ﺃﻗﻞ ﻟﻚ :ﺇﻧﻚ ﺗﻮﺿِﻊ ﰲ ﻏﲑ ﺷﻰﺀ ،ﻭﺍ ِ ﹶﻟﻴ ﹾﻈ ﻬ ﺮﻥﱠ ﳏﻤﺪ ﻋﻠﻰ ﻣﺎ ﺑﲔ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ،ﻳﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻳﺨﱪﻭﻧﻨﺎ ﺬﺍ ،ﺃﺷﻬﺪ ﻟﺴ ِﻤ ﻌﺖ ﺃﺑﺎ ﺭﺍﻓﻊ ﺳﻼﻡ ﺑﻦ ﺃﰉ ﺍﳊﹸﻘﻴﻖ ﻳﻘﻮﻝ :ﺇﻧﺎ ﳓﺴﺪ ﳏﻤﺪﹰﺍ ﻋﻠﻰ ﺍﻟﻨﺒﻮﺓ ﺣﻴﺚ ﺧﺮﺟﺖ ﻣﻦ ﺑﲎ ﻫﺎﺭﻭﻥ ،ﻭﻫﻮ ﻧﱮ ﻣﺮﺳﻞ ،ﻭﻳﻬﻮﺩ ﻻ ﺗﻄﺎﻭﻋﲎ ﻋﻠﻰ ﻫﺬﺍ ،ﻭﻟﻨﺎ ﻣﻨﻪ ﺫﲝﺎﻥ ،ﻭﺍﺣﺪ ﺑﻴﺜﺮﺏ ﻭﺁﺧﺮ ﲞﻴﱪ ،ﻗﺎﻝ ﺍﳊﺎﺭﺙ :ﻗﻠﺖ ﻟﺴﻼﻡ :ﳝِﻠﻚ ﺍﻷﺭﺽ ﲨﻴﻌﺎﹰ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻭﺍﻟﺘﻮﺭﺍ ِﺓ ﺍﻟﱴ ﺃﻧﺰﻟﺖ ﻋﻠﻰ ﻣﻮﺳﻰ ،ﻭﻣﺎ ﹸﺃ ِﺣﺐ ﺃﻥ ﺗﻌﻠﻢ ﻳﻬﻮ ﺩ ﺑﻘﻮﱃ ﻓﻴﻪ.
٢١٣ ﻓﺼﻞ ﺳﻤﱠ ُﻪ ج ﻓﻲ هﺬﻩ اﻟﻐﺰوة وﺣﻔﻆ اﻟﻠﱠﻪ ﻟﻪ ﻓﻲ ﻣﺤﺎوﻟﺔ َ
ﺖ ﺍﳊﺎﺭﺙ ﺍﻟﻴﻬﻮﺩﻳ ﹸﺔ ﺍﻣﺮﺃ ﹸﺓ ﺐ ﺑﻨ ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﺍﺓِ ،ﺳﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻫﺪﺕ ﻟﻪ ﺯﻳﻨ ﺐ ﺇﻟﻴﻪ؟ ﻓﻘﺎﻟﻮﺍ :ﺍﻟﺬﱢﺭﺍﻉ، ﻯ ﺍﻟﱠﻠﺤﻢ ﺃﺣ ﺸﻜﹶﻢ ﺷﺎ ﹰﺓ ﻣﺸﻮﻳ ﹰﺔ ﻗﺪ ﲰﺘﻬﺎ ،ﻭﺳﺄﻟﺖ :ﺃ ﺳﻼﻡ ﺑﻦ ِﻣ ﻉ ﺑﺄﻧﻪ ﻣﺴﻤﻮﻡ، ﺴ ﻢ ﰲ ﺍﻟﺬﺭﺍﻉ ،ﻓﻠﻤﺎ ﺍﻧﺘﻬﺶ ﻣﻦ ﺫِﺭﺍﻋﻬﺎ ،ﺃﺧﱪﻩ ﺍﻟﺬﱢﺭﺍ ﻓﺄﻛﺜﺮﺕ ﻣﻦ ﺍﻟ ﺠﻤِﻌﻮﺍ ﻟﻪ ،ﻓﻘﺎ ﹶﻝ ﳍﻢ) :ﺇﻧﻰ ﻓﻠﻔﻆ ﺍﻷﻛﻠﺔ ،ﰒ ﻗﺎﻝ) :ﺍ ﺟ ﻤﻌﻮﺍ ﱃ ﻣ ﻦ ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻟﻴﻬﻮ ِﺩ( ،ﻓ ﺳﺎِﺋﹸﻠﻜﹸﻢ ﻋﻦ ﺷﻰﺀٍ ،ﹶﻓ ﻬ ﹾﻞ ﺃﻧﺘ ﻢ ﺻﺎ ِﺩِﻗ ﻰ ﻓﻴﻪ(؟ ﻗﺎﻟﻮﺍ :ﻧ ﻌ ﻢ ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ،ﻓﻘﺎﻝ ﳍﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﹶﺃﺑﻮﻛﹸﻢ(؟ ﻗﺎﻟﻮﺍ :ﺃﺑﻮﻧﺎ ﻓﻼﻥ .ﻗﺎﻝ ) :ﹶﻛ ﹶﺬﺑﺘﻢ ،ﺃﺑﻮﻛﹸﻢ ﻓﹸﻼﻥ( .ﻗﺎﻟﻮﺍ: ﺻﺪﻗ ﺖ ﻭﺑﺮ ﺭﺕ ،ﻗﺎﻝ ) :ﻫ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﺻﺎﺩِﻗ ﻰ ﻋ ﻦ ﺷﻰ ٍﺀ ﺇ ﹾﻥ ﺳﹶﺄﹾﻟﺘﻜﹸﻢ ﻋﻨﻪ(؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ ﻳﺎ ﺃﺑﺎ ﺖ ﻛﺬﺑﻨﺎ ﻛﻤﺎ ﻋﺮﻓﺘﻪ ﰲ ﺃﺑﻴﻨﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﻣ ﻦ ﺍﻟﻘﺎﺳﻢ ،ﻭﺇﻥ ﻛ ﹶﺬﺑﻨﺎ ﻙ ،ﻋﺮﻓ ﺨﻠﹸﻔﹸﻮﻧﻨﺎ ﻓﻴﻬﺎ .ﻓﻘﺎﻝ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﹶﺃ ﻫﻞﹸ ﺍﻟﻨﺎﺭ(؟ ﻓﻘﺎﻟﻮﺍ :ﻧﻜﻮﻥ ﻓﻴﻬﺎ ﻳﺴﲑﺍﹰ ،ﰒ ﺗ ﺨﹸﻠ ﹸﻔﻜﹸﻢ ﻓﻴﻬﺎ ﹶﺃﺑ ﺪﹰﺍ( ،ﰒ ﻗﺎﻝ ) :ﻫ ﹾﻞ ﹶﺃﻧﺘﻢ ﺻﺎ ِﺩِﻗ ﻰ ﻋﻦ ﺷﻰ ٍﺀ ﺇﻥ ﷲ ﹶﻻ ﻧ )ﺍ ﺧﺴﺆﻭﺍ ﻓﻴﻬﺎ ،ﻓﹶﻮﺍ ِ ﺳﹶﺄﹾﻟﺘﻜﹸﻢ ﻋﻨﻪ(؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ) :ﺃ ﺟ ﻌ ﹾﻠﺘ ﻢ ﰲ ﻫ ِﺬ ِﻩ ﺍﻟﺸﺎ ِﺓ ﺳ ﻤﹰﺎ(؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ) :ﹶﻓﻤﺎ ﻚ(؟ ﻗﺎﻟﻮﺍ :ﺃﺭﺩﻧﺎ ﺇﻥ ﻛﻨﺖ ﻛﺎﺫِﺑﹰﺎ ﻧﺴﺘﺮﻳ ﺢ ﻣﻨﻚ ،ﻭﺇﻥ ﻛﻨﺖ ﻧﺒﻴﹰﺎ ﱂ ﺣ ﻤﹶﻠﻜﹸﻢ ﻋﻠﻰ ﺫﻟ )(١ ﻳﻀﺮﻙ(. ﻚ .ﻓﻘﺎﻝ) :ﻣﺎ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﺕ ﻗﺘﹶﻠ ﻭﺟﺊ ﺑﺎﳌﺮﺃﺓ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻟﺖ :ﺃﺭﺩ )(٢ ﻚ ﻋﹶﻠ ﻰ( ،ﻗﺎﻟﻮﺍ :ﺃﻻ ﻧﻘﺘﻠﻬﺎ؟ ﻗﺎﻝ) :ﻻ( ،ﻭﱂ ﻳﺘﻌﺮﺽ ﳍﺎ ،ﻭﱂ ﻳﻌﺎﻗﺒﻬﺎ، ﺴﱢﻠ ﹶﻄ ِ ِﻟﻴ ﻭﺍﺣﺘﺠﻢ ﻋﻠﻰ ﺍﻟﻜﺎ ِﻫﻞِ ،ﻭﺃﻣ ﺮ ﻣﻦ ﺃﻛﻞ ﻣﻨﻬﺎ ﻓﺎﺣﺘﺠﻢ ،ﻓﻤﺎﺕ ﺑﻌﻀﻬﻢ ،ﻭﺍﺧﺘﻠِﻒ ﰲ ﻗﺘﻞ ﺍﳌﺮﺃﺓ ،ﻓﻘﺎﻝ ﺍﻟﺰﻫﺮﻯ :ﺃﺳﻠﻤﺖ ﻓﺘﺮﻛﻬﺎ ،ﺫﻛﺮﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﻋﻦ ﻣﻌﻤﺮ ،ﻋﻨﻪ ،ﰒ ﻗﺎﻝ ﱮ ج. ﺱ ﺗﻘﻮﻝ :ﻗﺘﻠﻬﺎ ﺍﻟﻨ ﻣﻌﻤﺮ :ﻭﺍﻟﻨﺎ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﻭﻫﺐ ﺑﻦ ﺑﻘﻴﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ،ﻋﻦ ﺼِﻠﻴ ﹰﺔ ....ﻭﺫﻛﺮ ﺍﻟﻘﺼﺔ، ﺃﰉ ﺳﻠﻤﺔ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫﺪﺕ ﻟﻪ ﻳﻬﻮﺩﻳ ﹲﺔ ﲞﻴ ﱪ ﺷﺎ ﹰﺓ ﻣ ﻚ ﻋﻠﻰ ﺍﻟﺬﻯ ﻭﻗﺎﻝ :ﻓﻤﺎﺕ ﺑﺸ ﺮ ﺑﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﻌﺮﻭﺭ ،ﻓﺄﺭﺳﻞ ﺇﱃ ﺍﻟﻴﻬﻮﺩﻳﺔ) :ﻣﺎ ﲪﻠ ِ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢١٠ ،٢٠٩/١٠ﰲ ﺍﻟﻄﺐ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٦٩/٥ﻭﻣﺴﻠﻢ ).(٢١٩٠
٢١٤ )(١
ﺖ. ﺖ(؟ ﻗﺎﻝ ﺟﺎﺑﺮ :ﻓﺄﻣﺮ ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﹶﻓﻘﹸِﺘﹶﻠ ﺻﻨﻌ ِ ﻗﻠﺖ :ﻛﻼﳘﺎ ﻣﺮﺳﻞ ،ﻭﺭﻭﺍﻩ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ،ﻋﻦ ﺃﰉ ﺳﻠﻤﺔ، ﻼ) :ﺃﻧﻪ ﻗﺘﻠﻬﺎ ﳌﺎ ﻣﺎﺕ ﺑﺸﺮ ﺑﻦ ﺍﻟﱪﺍﺀ(. ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻣﺘﺼ ﹰ ﻭﻗﺪ ﻭﱢﻓ ﻖ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﺑﺄﻧﻪ ﱂ ﻳﻘﺘﻠﹾﻬﺎ ﺃﻭﻻﹰ ،ﻓﻠﻤﺎ ﻣﺎﺕ ﺑﺸﺮ ،ﻗﺘﻠﻬﺎ. ﱮ ج ﻣﻨﻬﺎ ﺃﻭ ﱂ ﻳﺄﻛﻞ؟ ﻭﺃﻛﺜ ﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﺃﻧﻪ ﺃﻛﻞ ﻣﻨﻬﺎ، ﻭﻗﺪ ﺍﺧﺘﻠِﻒ :ﻫﻞ ﺃﻛﻞ ﺍﻟﻨ ﺙ ﺳﻨﲔ ﺣﱴ ﻗﺎﻝ ﰲ ﻭﺟﻌﻪ ﺍﻟﺬﻯ ﻣﺎﺕ ﻓﻴﻪ) :ﻣﺎ ِﺯﹾﻟﺖ ﹶﺃ ِﺟﺪ ﻣِﻦ ﻭﺑﻘﻰ ﺑﻌﺪ ﺫﻟﻚ ﺛﻼ ﹶ )(٢ ﺍﻷُ ﹾﻛﹶﻠ ِﺔ ﺍﻟﱠﱴ ﹶﺃ ﹶﻛ ﹾﻠﺖِ ﻣ ﻦ ﺍﻟﺸﺎ ِﺓ ﻳ ﻮ ﻡ ﺧﻴﺒﺮ ،ﻓﻬﺬﹶﺍ ﺃﻭﺍ ﹸﻥ ﺍﻧ ِﻘﻄﹶﺎﻉ ﺍﻷﺑ ﻬ ِﺮ ﻣﻨﻰ( . ﻗﺎﻝ ﺍﻟﺰﻫﺮﻯ :ﻓﺘﻮﰱ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺷﻬﻴﺪﹰﺍ. ﲔ ﻗﺮﻳﺶ ﺣﲔ ﲰﻌﻮﺍ ﲞﺮﻭﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻭﻏﲑﻩ :ﻭﻛﺎﻥ ﺑ ﺇﱃ ﺧﻴ ﱪ ﺗﺮﺍ ﻫ ﻦ ﻋﻈﻴﻢ ،ﻭﺗﺒﺎﻳﻊ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﻳﻈﻬﺮ ﳏﻤ ﺪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﻨﻬﻢ ﻳﻘﻮﻝ: ﻳﻈﻬﺮ ﺍﳊﻠﻴﻔﺎﻥ ﻭﻳﻬﻮ ﺩ ﺧﻴﱪ ،ﻭﻛﺎﻥ ﺍﳊﺠﺎﺝ ﺑﻦ ﻋِﻼﻁ ﺍﻟﺴﻠﻤﻰ ﻗﺪ ﺃﺳﻠﻢ ﻭ ﺷ ِﻬ ﺪ ﻓﺘﺢ ﺝ ﻣﻜِﺜ ﺮﹰﺍ ﻣِﻦ ﺼﻰ ،ﻭﻛﺎﻥ ﺍﳊﺠﺎ ﺖ ﺑﲎ ﻋﺒﺪ ﺍﻟﺪﺍﺭ ﺑﻦ ﹸﻗ ﺧﻴﱪ ،ﻭﻛﺎﻧﺖ ﲢﺘﻪ ﹸﺃﻡ ﺷﻴﺒﺔ ﺃﺧ ﱮ ج ﻋﻠﻰ ﺧﻴﱪ ،ﻗﺎﻝ ﺍﳊﺠﺎﺝ ﺑﻦ ﺽ ﺑﲎ ﺳﻠﻴﻢ ،ﻓﻠﻤﺎ ﻇﻬﺮ ﺍﻟﻨ ﺍﳌﺎﻝ ،ﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺎﺩِﻥ ﺑﺄﺭ ِ ﻋِﻼﻁ :ﺇﻥ ﱃ ﺫﻫﺒﹰﺎ ﻋِﻨﺪ ﺍﻣﺮﺃﺗﻰ ،ﻭﺇﻥ ﺗﻌﻠﻢ ﻫﻰ ﻭﺃﻫﻠﹸﻬﺎ ﺑﺈﺳﻼﻣﻰ ،ﻓﻼ ﻣﺎﻝ ﱃ ،ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ﱃ، ﺴ ﲑ ﻭﺃﺳﺒ ِﻖ ﺍﳋﱪ ،ﻭﻷﺧِﺒ ﺮﻥﱠ ﺃﺧﺒﺎﺭﹰﺍ ﺇﺫﺍ ﻗﺪﻣﺖ ﺃﺩﺭﹸﺃ ﺎ ﻋﻦ ﻣﺎﱃ ﻭﻧﻔﺴﻰ ،ﻓﹶﺄ ِﺫ ﹶﻥ ﻓﻸﺳﺮﻉ ﺍﻟ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﻣﻜﺔ ،ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﺧﻔﻰ ﻋﻠ ﻰ ﻭﺍﲨﻌﻰ ﻣﺎ ﻛﺎﻥ ﱃ ﻋﻨﺪ ِﻙ ﻯ ﻣِﻦ ﻏﻨﺎﺋﻢ ﳏﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﺈﻢ ﻗﺪ ﺍﺳﺘﺒﻴﺤﻮﺍ ،ﻭﺃﹸﺻﻴﺒﺖ ﻣِﻦ ﻣﺎﻝ ،ﻓﺈﱏ ﺃﺭﻳﺪ ﺃﻥ ﺃﺷﺘﺮ ﺃﻣﻮﺍﻟﹸﻬﻢ ،ﻭﺇﻥ ﳏﻤ ﺪﹰﺍ ﻗﺪ ﹸﺃ ِﺳﺮ ،ﻭﺗﻔﺮﻕ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ ،ﻭﺇﻥ ﺍﻟﻴﻬﻮ ﺩ ﻗﺪ ﺃﻗﺴﻤﻮﺍ :ﹶﻟﺘﺒ ﻌﹶﺜ ﻦ ﺑﻪ ﺇﱃ ﻣﻜﺔ ﰒ ﻟﺘﻘﺘﹶﻠﻨﻪ ﺑﻘﺘﻼﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﻓﺸﺎ ﺫﻟﻚ ﲟﻜﺔ ،ﻭﺍﺷﺘﺪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﺑﻠﻎ ﻣﻨﻬﻢ، ﺱ ﻋ ﻢ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ﺯ ﺟﹶﻠﺔﹸ ﺍﻟﻨﺎﺱ ﺡ ﻭﺍﻟﺴﺮﻭﺭ ،ﻓﺒﻠﻎ ﺍﻟﻌﺒﺎ ﻭﺃﻇﻬﺮ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﻔﺮ ﻭ ﺟﹶﻠﺒﺘﻬﻢ ،ﻭﺇﻇﻬﺎﺭﻫﻢ ﺍﻟﺴﺮﻭﺭ ،ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻡ ﻭﳜﺮﺝ ،ﻓﺎﳔﺰﻝ ﻇﻬﺮﻩ ،ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺠﺰ، ﺍﻟﻘﻴﺎﻡ ،ﻓﺪﻋﺎ ﺍﺑﻨﹰﺎ ﻟﻪ ﻳﻘﺎﻝ ﻟﻪ) :ﻗﹸﹶﺜﻢ .(ﻭﻛﺎﻥ ﻳﺸﺒﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺠﻌﻞ ﺍﻟﻌﺒﺎﺱ ﻳﺮﺗ ِ ﺖ ﺑﻪ ﺃﻋﺪﺍ ُﺀ ﺍﻟﻠﱠﻪ: ﻭﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻟﺌﻼ ﻳﺸﻤ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٥١١ﰲ ﺍﻟﺪﻳﺎﺕ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٩٩/٨ﰲ ﺍﳌﻐﺎﺯﻱ.
٢١٥ ﻒ ﺍﻷَﺷـ ﻢ ِﺣﺒﻰ ﹸﻗﹶﺜ ﻢ ِﺣﺒﻰ ﹸﻗﺜـﻢ ﺷﺒﻴﻪ ﺫِﻯ ﺍ َﻷﻧــ ِ ـ ﻢ ﻒ ﻣـ ﻦ ﺭﻏ َ ﻧِﺒ ﻰ ﺭﺑﻰ ﺫﻯ ﺍﻟﻨـ ﻌ ﻢ ﺑ ﺮﻏﹾــ ِﻢ ﹶﺃﻧ ِ ﻭﺣﺸﺮ ﺇﱃ ﺑﺎﺏ ﺩﺍﺭﻩ ﺭﺟﺎ ﹲﻝ ﻛﺜﲑﻭﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺸﺮﻛﲔ ،ﻣﻨﻬﻢ ﺍﳌﻈ ِﻬﺮ ﻟﻠﻔﺮﺡ ﳊﺰﻥ ﻭﺍﻟﺒﻼﺀ ،ﻓﻠﻤﺎ ﲰﻊ ﻭﺍﻟﺴﺮﻭﺭ ،ﻭﻣﻨﻬﻢ ﺍﻟﺸﺎ ِﻣﺖ ﺍﳌﻐﺮﻯ ،ﻭﻣﻨﻬﻢ ﻣ ﻦ ﺑﻪ ﻣﺜ ﹸﻞ ﺍﳌﻮﺕ ﻣﻦ ﺍ ﹸ ﺍﳌﺴﻠﻤﻮﻥ ﺭﺟ ﺰ ﺍﻟﻌﺒﺎﺱ ﻭﲡﻠﱡﺪﻩ ،ﻃﺎﺑﺖ ﻧﻔﻮﺳﻬﻢ ،ﻭﻇﻦ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻧﻪ ﻗﺪ ﺃﺗﺎﻩ ﻣﺎ ﱂ ﻳﺄﻢ، ﺖ ﺑﻪ، ﺱ ﻏﻼﻣﹰﺎ ﻟﻪ ﺇﱃ ﺍﳊﺠﺎﺝ ،ﻭﻗﺎﻝ ﻟﻪ :ﺍﺧ ﹸﻞ ﺑﻪ ،ﻭﻗﻞ ﻟﻪ :ﻭﻳﻠﹶﻚ ﻣﺎ ﺟﺌ ﰒ ﺃﺭﺳ ﹶﻞ ﺍﻟﻌﺒﺎ ﺖ ﺑﻪ؟ ﻓﻠﻤﺎ ﻛﻠﱠﻤﻪ ﺍﻟﻐﻼ ﻡ ﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ﻋﻠﻰ ﺃﰉ ﻭﻣﺎ ﺗﻘﻮﻝ ،ﻓﺎﻟﺬﻯ ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺧ ﲑ ﳑﺎ ﺟﺌ ﺴﺮﻩ، ﺨ ﹸﻞ ﰉ ﰲ ﺑﻌﺾ ﺑﻴﻮﺗﻪ ﺣﱴ ﺁﺗﻴﻪ ،ﻓﺈﻥ ﺍﳋ ﱪ ﻋﻠﻰ ﻣﺎ ﻳ ﺍﻟﻔﻀﻞ ﺍﻟﺴﻼﻡ ،ﻭﻗﻞ ﻟﻪ :ﹶﻓ ﹾﻠﻴ ﺱ ﻓﺮﺣﹰﺎ ﻛﺄﻧﻪ ﱂ ﻳﺼﺒﻪ ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻌﺒ ﺪ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ،ﻗﺎﻝ :ﺃﺑﺸﺮ ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ،ﻓﻮﺛﺐ ﺍﻟﻌﺒﺎ ﺑﻼ ٌﺀ ﻗﻂﱡ ،ﺣﱴ ﺟﺎﺀﻩ ﻭﻗﺒﻞ ﻣﺎ ﺑﲔ ﻋﻴﻨﻴﻪ ،ﻓﺄﺧﱪﻩ ﺑﻘﻮﻝ ﺍﳊﺠﺎﺝ ،ﻓﺄﻋﺘﻘﻪ ،ﰒ ﻗﺎﻝ :ﺃﺧﱪﱏ. ﻚ ﻇﻬﺮﺍﹰ ،ﻓﻠﻤﺎ ﺟﺎﺀﻩ ﻗﺎﻝ :ﻳﻘﻮ ﹸﻝ ﻟﻚ ﺍﳊﺠﺎﺝ :ﹸﺃ ﺧ ﹸﻞ ِﺑ ِﻪ ﰲ ﺑﻌﺾ ﺑﻴﻮﺗِﻚ ﺣﱴ ﻳﺄﺗﻴ ﺍﳊﺠﺎﺝ ،ﻭﺧﻼ ﺑﻪ ،ﺃﺧﺬ ﻋﻠﻴﻪ ﻟﺘﻜﺘ ﻤ ﻦ ﺧﱪﻯ ،ﻓﻮﺍﻓﻘﻪ ﻋﺒﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﻟﻪ ﺖ ﻭﻗﺪ ﺍﻓﺘﺘﺢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴﱪ ،ﻭﻏﻨﻢ ﺃﻣﻮﺍﳍﻢ ،ﻭﺟﺮﺕ ﻓﻴﻬﺎ ﺳﻬﺎ ﻡ ﺍﻟﻠﱠﻪ، ﺍﳊﺠﺎﺝ :ﺟﺌ ﺖ ﳌﺎﱃ، ﺱ ﺎ ،ﻭﻟﻜﻦ ﺟﺌ ﻭﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺪ ﺍﺻﻄﻔﻰ ﺻﻔﻴ ﹶﺔ ﺑِﻨﺖ ﺣﻴﻰ ﻟﻨﻔﺴﻪ ،ﻭﺃﻋﺮ ﺃﺭﺩﺕ ﺃﻥ ﺃﲨﻌﻪ ﻭﺃﺫﻫﺐ ﺑﻪ ،ﻭﺇﱏ ﺍﺳﺘﺄﺫﻧ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﻗﻮﻝ ،ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﱃ ﺃﻥ ﺃﻗﻮﻝ ﻒ ﻋﻠ ﻰ ﺛﻼﺛﺎﹰ ،ﰒ ﺍﺫﻛ ﺮ ﻣﺎ ﺷﺌﺖ .ﻗﺎﻝ :ﻓﺠﻤﻌﺖ ﻟﻪ ﺍﻣﺮﺃﺗﻪ ﻣﺘﺎﻋﻪ ،ﰒ ﻣﺎ ﺷﺌﺖ ،ﻓﺄ ﺧ ِ ﺱ ﺍﻣﺮﺃﺓ ﺍﳊﺠﺎﺝ ،ﻓﻘﺎﻝ :ﻣﺎ ﻓﻌﻞ ﺯﻭ ﺟﻚِ؟ ﺍﻧﺸﻤﺮ ﺭﺍﺟﻌﺎﹰ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌ ﺪ ﺛﻼﺙ ،ﺃﺗﻰ ﺍﻟﻌﺒﺎ ﺤ ﺰﻧﻚ ﺍﻟﻠﱠﻪ ﻳﺎ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ،ﻟﻘﺪ ﺷ ﻖ ﻋﻠﻴﻨﺎ ﺍﻟﺬﻯ ﺑﻠﻐﻚ .ﻓﻘﺎﻝ: ﻗﺎﻟﺖ :ﺫﻫﺐ ،ﻭﻗﺎﻟﺖ :ﹶﻻ ﻳ ﺤ ﺰﻧﲎ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻳﻜﻦ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ﺇﻻ ﻣﺎ ﹸﺃ ِﺣﺐ ،ﻓﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺧﻴﱪ، ﺃﺟﻞ ،ﻻ ﻳ ﻚ ﰲ ﻭﺟﺮﺕ ﻓﻴﻬﺎ ﺳﻬﺎ ﻡ ﺍﻟﻠﱠﻪ ،ﻭﺍﺻﻄﻔﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺻﻔﻴﺔ ﻟﻨﻔﺴﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻟ ِ ﷲ ﺻﺎﺩﻕ ،ﻭﺍﻷﻣ ﺮ ﷲ ﺻﺎﺩﻗﹰﺎ .ﻗﺎﻝ :ﻓﺈﱏ ﻭﺍ ِ ﺯﻭﺟﻚ ﺣﺎﺟﺔ ،ﻓﺎﳊﻘﻰ ﺑﻪ .ﻗﺎﻟﺖ :ﺃﻇﻨﻚ ﻭﺍ ِ ﻋﻠﻰ ﻣﺎ ﺃﻗﻮﻝ ﻟﻚ .ﻗﺎﻟﺖ :ﻓﻤﻦ ﺃﺧﱪﻙ ﺬﺍ؟ ﻗﺎﻝ :ﺍﻟﺬﻯ ﺃﺧﱪ ِﻙ ﲟﺎ ﺃﺧﱪﻙِ ،ﰒ ﺫﻫﺐ ﷲ ﺍﻟﺘﺠﻠﱡ ﺪ ﺑﺎ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ،ﻭﻻ ﻳﺼﻴﺒﻚ ﺲ ﻗﺮﻳﺶ ،ﻓﻠﻤﺎ ﺭﺃﻭﻩ ،ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﻭﺍ ِ ﺣﺘﻰ ﺃﺗﻰ ﳎﺎﻟ ﺇﻻ ﺧﲑ .ﻗﺎﻝ :ﺃﺟﻞ ﱂ ﻳﺼﺒﲎ ﺇﻻ ﺧﲑ ،ﻭﺍﳊﻤﺪ ﷲ ،ﺃﺧﱪﱏ ﺍﳊﺠﺎﺝ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ،ﻭﻗﺪ ﺳﺄﻟﲎ ﺃﻥ ﺃﻛﺘ ﻢ ﻋﻠﻴﻪ ﺛﻼﺛﹰﺎ ﳊﺎﺟﺔ ،ﻓﺮ ﺩ ﺍﻟﻠﱠﻪ ﻣﺎ ﻛﺎﻥ ﻟﻠﻤﺴﻠﻤﲔ ﻣِﻦ ﻛﺂﺑﺔ ﻭ ﺟﺰﻉ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ،ﻭﺧﺮﺝ ﺍﳌﺴﻠﻤﻮﻥ ﻣِﻦ ﻣﻮﺍﺿﻌﻬﻢ ﺣﱴ ﺩﺧﻠﻮﺍ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺱ ،ﻓﺄﺧﱪﻫﻢ ﺍﳋﱪ،
٢١٦ ﻓﺄﺷﺮﻗﺖ ﻭﺟﻮ ﻩ ﺍﳌﺴﻠﻤﲔ. ﻓﺼﻞ ﺧ ْﻴﺒَﺮ ﻣﻦ اﻷﺣﻜﺎم اﻟﻔﻘﻬﻴﺔ ﻓﻴﻤﺎ آﺎن ﻓﻲ ﻏﺰوة َ
ﳊﺮﻡ ،ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺭﺟﻊ ﻣِﻦ ﻓﻤﻨﻬﺎ ﳏﺎﺭﺑ ﹸﺔ ﺍﻟﻜﻔﺎﺭ ﻭﻣﻘﺎﺗﻠﺘﻬﻢ ﰲ ﺍﻷﺷﻬﺮ ﺍ ﹸ ﳊﺠﺔ ،ﻓﻤﻜﺚ ﺎ ﺃﻳﺎﻣﺎﹰ ،ﰒ ﺳﺎﺭ ﺇﱃ ﺧﻴﺒ ﺮ ﰲ ﺍﶈﺮﻡ ،ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﳊﹸﺪﻳﺒﻴﺔ ﰲ ﺫﻯ ﺍ ِ ﻯ ﻋﻦ ﻋﺮﻭﺓ ،ﻋﻦ ﻣﺮﻭﺍﻥ ﻭﺍﳌِﺴﻮﺭ ﺑﻦ ﳐﺮﻣﺔ ،ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﺧﺮﺝ ﰲ ﺃﻭﻝ ﺍﻟﺰﻫﺮ ﺳﻨﺔ ﺳﺒﻊ ﻣﻦ ﺍﳍِﺠﺮﺓ ،ﻭﻟﻜﻦ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺬﻟﻚ ﻧﻈﺮ ،ﻓﺈﻥ ﺧﺮﻭﺟﻪ ﻛﺎﻥ ﰲ ﺃﻭﺍﺧﺮ ﺻﻔﹶﺮ ،ﻭﺃﻗﻮﻯ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻴﻌ ﹸﺔ ﺍﻟﻨﱮ ج ﺍﶈﺮﻡ ﻻ ﰲ ﺃﻭﻟﻪ ،ﻭﻓﺘﺤﻬﺎ ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺃﺻﺤﺎﺑﻪ ﻋﻨﺪ ﺍﻟﺸﺠﺮﺓ ﺑﻴﻌ ﹶﺔ ﺍﻟﺮﺿﻮﺍﻥ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ،ﻭﺃﻻ ﻳ ِﻔﺮﻭﺍ ،ﻭﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟ ﹶﻘ ﻌﺪﺓ، ﻭﻟﻜﻦ ﻻ ﺩﻟﻴ ﹶﻞ ﰲ ﺫﻟﻚ ،ﻷﻧﻪ ﺇﳕﺎ ﺑﺎﻳﻌﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﳌﺎ ﺑﻠﻐﻪ ﺃﻢ ﻗﺪ ﻗﺘﻠﻮﺍ ﻋﺜﻤﺎﻥ ﻭﻫﻢ ﻳﺮﻳﺪﻭﻥ ﻗﺘﺎﻟﻪ ،ﻓﺤﻴﻨﺌﺬ ﺑﺎﻳﻊ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻻ ﺧﻼﻑ ﰲ ﺟﻮﺍﺯ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﺇﺫﺍ ﺑﺪﺃ ﺍﻟﻌﺪﻭ ،ﺇﳕﺎ ﺍﳋﻼﻑ ﺃﻥ ﻳﻘﺎﺗﻞ ﻓﻴﻪ ﺍﺑﺘﺪﺍ ًﺀ ،ﻓﺎﳉﻤﻬﻮﺭ :ﺟﻮﺯﻭﻩ ،ﻭﻗﺎﻟﻮﺍ :ﲢﺮ ﱘ ﺍﻟ ِﻘﺘﺎﻝ ﻓﻴﻪ ﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﺭﲪﻬﻢ ﺍﻟﻠﱠﻪ. ﻣﻨﺴﻮﺥ ،ﻭﻫﻮ ﻣﺬﻫ ﺤﻞﱡ ﺖ ﻏ ﲑ ﻣﻨﺴﻮﺥ ،ﻭﻛﺎﻥ ﻋﻄﺎﺀ ﳛِﻠﻒ ﺑﺎﷲ :ﻣﺎ ﻳ ِ ﻭﺫﻫﺐ ﻋﻄﺎﺀ ﻭﻏﲑﻩ ﺇﱃ ﺃﻧﻪ ﺛﺎﺑ ﺴ ﺦ ﲢﺮﳝﻪ ﺷﻰ ٌﺀ. ﺍﻟ ِﻘﺘﺎ ﹸﻝ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻭﻻ ﻧ ﻭﺃﻗﻮﻯ ﻣﻦ ﻫﺬﻳﻦ ﺍﻻﺳﺘﺪﻻﻟﲔ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﲝﺼﺎﺭ ﺍﻟﻨﱮ ج ﻟﻠﻄﺎﺋﻒ ،ﻓﺈﻧﻪ ﺧﺮﺝ ﺇﻟﻴﻬﺎ ﰲ ﺃﻭﺍﺧِﺮ ﺷﻮﺍﻝ ،ﻓﺤﺎﺻﺮﻫﻢ ﺑﻀﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ،ﻓﺒﻌﻀﻬﺎ ﻛﺎﻥ ﰲ ﺫﻯ ﺍﻟ ﹶﻘﻌﺪﺓ ،ﻓﺈﻧﻪ ﻓﺘﺢ ﲔ ﻣِﻦ ﺭﻣﻀﺎﻥ ،ﻭﺃﻗﺎﻡ ﺎ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﺗﺴﻊ ﻋﺸﺮ ﹶﺓ ﻳﻘ ﻣﻜﺔ ِﻟﻌﺸ ٍﺮ ﺑﻘ ﺼ ﺮ ﺍﻟﺼﻼﺓ (١)،ﻓﺨﺮﺝ ﺇﱃ ﻫﻮﺍﺯﻥ ﻭﻗﺪ ﺑﻘﻰ ﻣﻦ ﺷﻮﺍﻝ ﻋﺸﺮﻭﻥ ﻳﻮﻣﺎﹰ ،ﻓﻔﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻫﻮﺍ ِﺯﻥﹶ ،ﻭﻗﺴﻢ ﻏﻨﺎﺋﻤﻬﺎ ،ﰒ ﺫﻫﺐ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻄﺎﺋﻒ ،ﻓﺤﺎﺻﺮﻫﺎ ﺑﻀﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻰ ﺃﻥ ﺑﻌﻀﻬﺎ ﰲ ﺫﻯ ﺍﻟ ﹶﻘﻌﺪﺓ ﺑﻼ ﺷﻚ. ﻭﻗﺪ ﻗﻴﻞ :ﺇﳕﺎ ﺣﺎﺻﺮﻫﻢ ﺑﻀﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ .ﻗﺎﻝ ﺍﺑ ﻦ ﺣﺰﻡ :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺑﻼ ﺷﻚ، ﻭﻫﺬﺍ ﻋﺠﻴﺐ ﻣﻨﻪ ،ﻓﻤﻦ ﺃﻳﻦ ﻟﻪ ﻫﺬﺍ ﺍﻟﺘﺼﺤﻴﺢ ﻭﺍﳉﺰﻡ ﺑﻪ؟ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺃﻧﺲ ﲔ ﻳﻮﻣﺎﹰ ،ﻓﺎﺳﺘﻌﺼﻮﺍ ﻭﲤﻨﻌﻮﺍ( ﻭﺫﻛﺮ ﺑﻦ ﻣﺎﻟﻚ ﰲ ﻗﺼﺔ ﺍﻟﻄﺎﺋﻒ ،ﻗﺎﻝ) :ﻓﺤﺎﺻﺮﻧﺎﻫﻢ ﺃﺭﺑﻌ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٦٢/٢ﰲ ﺃﻭﻝ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻘﺼﲑ
٢١٧ ﺍﳊﺪﻳﺚ) (١ﻓﻬﺬﺍ ﺍﳊﺼﺎﺭ ﻭﻗﻊ ﰲ ﺫﻱ ﺍﻟﻘﹶﻌﺪﺓ ﺑﻼ ﺭﻳﺐ ،ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﺩﻟﻴﻞ ﰲ ﺍﻟﻘﺼﺔ، ﻷﻥ ﻏﺰﻭ ﺍﻟﻄﺎﺋﻒ ﻛﺎﻥ ﻣِﻦ ﲤﺎﻡ ﻏﺰﻭﺓ ﻫﻮﺍﺯﻥ ،ﻭﻫﻢ ﺑﺪﺅﻭﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﻘﺘﺎﻝ ،ﻭﳌﺎ ﻚ ﺑ ﻦ ﻋﻮﻑ ﺍﻟﻨﻀﺮﻱ ﻣﻊ ﺛﻘﻴﻒ ﰲ ﺣِﺼﻦ ﺍﻟﻄﺎﺋﻒ ﺍﺰﻣﻮﺍ ،ﺩﺧﻞ ﻣﻠﻜﹸﻬﻢ ،ﻭﻫﻮ ﻣﺎﻟ ﳏﺎﺭﺑ ﲔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻜﺎﻥ ﻏﺰ ﻭﻫﻢ ﻣِﻦ ﲤﺎﻡ ﺍﻟﻐﺰﻭﺓ ﺍﻟﱵ ﺷﺮﻉ ﻓﻴﻬﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﰲ )ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ( ﻭﻫﻲ ﻣﻦ ﺁﺧﺮ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻭﻻﹶ ،ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺸ ﻬ ﺮ ﺍﳊﹶﺮﺍﻡ ،ﻭﻻ ﺍ ﹶﳍﺪﻱ ﻭﻻ ﻣﻨﺴﻮﺥ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﹶﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻻ ﺗﺤﻠﹸﻮﺍ ﺷﻌﺎِﺋ ﺮ ﺍﻟﻠﱠﻪ ﻭﻻ ﺍﻟ ﺍﻟﻘﹶﻼِﺋ ﺪ﴾ ]ﺍﳌﺎﺋﺪﺓ.[٢ : ﻚ ﻋ ِﻦ ﺍﻟﺸﻬ ِﺮ ﺍﳊﹶﺮﺍ ِﻡ ﻗِﺘﺎ ٍﻝ ﻓﻴﻪ ﻗﹸﻞِ :ﻗﺘﺎ ﹲﻝ ﻓﻴ ِﻪ ﻛﹶﺒﲑ ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ﴿ :ﻭﻳﺴﹶﺄﻟﹸﻮﻧ ﻭﺻ ﺪ ﻋ ﻦ ﺳﺒﻴ ِﻞ ﺍﻟﻠﱠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢١٧ :ﻓﻬﺎﺗﺎﻥ ﺁﻳﺘﺎﻥ ﻣﺪﻧﻴﺘﺎﻥ ،ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﱰﻭﻝ ﳓ ﻮ ﺖ ﺍﻷﻣ ﹸﺔ ﲦﺎﻧﻴ ِﺔ ﺃﻋﻮﺍﻡ ،ﻭﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻭﻻ ﺳﻨ ِﺔ ﺭﺳﻮﻟﻪ ﻧﺎﺳﺦ ﳊﻜﻤﻬﻤﺎ ،ﻭﻻ ﺃﲨﻌ ِ ﲔ ﻛﹶﺎﹶﻓ ﹶﺔ﴾ ]ﺍﻟﺘﻮﺑﺔ: ﻋﻠﻰ ﻧﺴﺨﻪ ،ﻭﻣﻦ ﺍﺳﺘﺪﻝ ﻋﻠﻰ ﻧﺴﺨﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻗﺎِﺗﻠﹸﻮﺍ ﺍﳌﹸﺸ ِﺮ ِﻛ [٣٦ﻭﳓﻮِﻫﺎ ﻣﻦ ﺍﻟﻌﻤﻮﻣﺎﺕ ،ﻓﻘﺪ ﺍﺳﺘﺪ ﱠﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﲟﺎ ﻻ ﻳ ﺪ ﹸﻝ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺍﺳﺘﺪﻝ ﻋﻠﻴﻪ ﺑﺎﻥ ﺍﻟﻨﱯ ج ﺑﻌﺚ ﺃﺑﺎ ﻋﺎﻣﺮ ﰲ ﺳﺮﻳ ٍﺔ ﺇﱃ ﺃﻭﻃﺎﺱ ﰲ ﺫﻱ ﺍﻟﻘﹶﻌﺪﺓ ،ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﺑﻐﲑ ﺩﻟﻴﻞ، ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻣِﻦ ﲤﺎﻡ ﺍﻟﻐﺰﻭﺓ ﺍﻟﱵ ﺑﺪﺃ ﻓﻴﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ ﺑﺎﻟﻘﺘﺎﻝ ،ﻭﱂ ﻳﻜﻦ ﺍﺑﺘﺪﺍ ًﺀ ﻣﻨﻪ ﻟﻘﺘﺎﳍﻢ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ. ﻓﺼﻞ
ﻭﻣﻨﻬﺎ :ﻗِﺴﻤﺔ ﺍﻟﻐﻨﺎﺋﻢ ،ﻟﻠﻔﺎﺭﺱ ﺛﻼﺛﺔ ﺃﺳﻬﻢ ،ﻭﻟﻠﺮﺍﺟﻞ ﺳﻬﻢ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮﻩ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﳚﻮﺯ ﻵﺣﺎ ِﺩ ﺍﳉﻴﺶ ﺇﺫﺍ ﻭﺟﺪ ﻃﻌﺎﻣﹶﺎ ﺃﻥ ﻳﺄﻛﻠﹶﻪ ﻭﻻ ﻳﺨﻤﺴﻪ ،ﻛﻤﺎ ﺃﺧﺬ )(٢ ﺤ ِﻢ ﺍﻟﺬﻱ ﺩﱄ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﺍﺧﺘﺺ ﺑﻪ ﲟﺤﻀﺮ ﺍﻟﻨﱯ ج. ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺍﳌﻐﻔﻞ ﺟِﺮﺍﺏ ﺍﻟﺸ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺇﺫﺍ ﳊﻖ ﻣﺪ ﺩ ﺑﺎﳉﻴﺶ ﺑﻌﺪ ﺗﻘﻀﻲ ﺍﳊﺮﺏ ،ﻓﻼ ﺳﻬ ﻢ ﻟﻪ ﺇﻻ ﺑﺈﺫﻥ ﺍﳉﻴﺶ ﲔ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻴﻪ ﲞﻴﱪ -ﺟﻌﻔ ٍﺮ ﻭﺭﺿﺎﻫﻢ ،ﻓﺈﻥ ﺍﻟﻨﱯ ج ﻛﻠﹶﻢ ﺃﺻﺤﺎﺑﻪ ﰲ ﺃﻫﻞ ﺍﻟﺴﻔﻴﻨﺔ ﺣ ﻭﺃﺻﺤﺎﺑﻪ -ﺃﻥ ﻳﺴ ِﻬ ﻢ ﳍﻢ ،ﻓﺄﺳﻬﻢ ﳍﻢ. ﻓﺼﻞ ) (١ﺃﺧﺮﺟﻪ ﻣﻄﻮﻻ ﻣﺴﻠﻢ ) (١٠٥٩ﰲ ﺍﻟﺰﻛﺎﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٦٨/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
٢١٨ ﻭﻣﻨﻬﺎ ﲢﺮ ﱘ ﳊﻮﻡ ﺍﳊﹸﻤِ ﺮ ﺍﻹِﻧﺴﻴﺔ ،ﺻﺢ ﻋﻨﻪ ﲢﺮﳝﻬﺎ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﺻﺢ ﻋﻨﻪ ﺗﻌﻠﻴ ﹸﻞ ﺍﻟﺘﺤﺮﱘ ﺑﺄﺎ ﺭِﺟﺲ ،ﻭﻫﺬﺍ ﻣﻘ ﺪ ﻡ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ :ﺇﳕﺎ ﺣﺮﻣﻬﺎ ،ﻷﺎ ﲏ ﺍﻟﻈﻬ ﺮ ﻭﺃﻛﻠﺖ ﺍﳊﻤﺮ ،ﺣﺮﻣﻬﺎ ،ﻭﻋﻠﻰ ﻛﺎﻧﺖ ﻇﻬ ﺮ ﺍﻟﻘﻮﻡ ﻭ ﺣﻤﻮﻟﹶﺘﻬﻢ ،ﻓﻠﻤﺎ ﻗﻴﻞ ﻟﻪ :ﻓ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﳕﺎ ﺣﺮﻣﻬﺎ ،ﻷﺎ ﱂ ﺗﺨﻤﺲ ،ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﳕﺎ ﺣﺮﻣﻬﺎ ﻷﺎ ﻛﺎﻧﺖ ﺣﻮﻝ ﺍﻟﻘﺮﻳﺔ ،ﻭﻛﺎﻧﺖ ﺗﺄ ﹸﻛ ﹸﻞ ﺍﻟ ﻌ ِﺬ ﺭﺓﹶ ،ﻭﻛﻞ ﻫﺬﺍ ﰲ )ﺍﻟﺼﺤﻴﺢ( ،ﻟﻜﻦ ﻗﻮ ﹸﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺲ( ﻣﻘﺪﻡ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﹶﻪ ،ﻷﻧﻪ ﻣِﻦ ﻇﻦ ﺍﻟﺮﺍﻭﻱ ،ﻭﻗﻮﻟِﻪ ﲞﻼﻑ ﺍﻟﺘﻌﻠﻴﻞ ج) :ﺇﺎ ِﺭ ﺟ ﺑﻜﻮﺎ ﺭﺟﺴﹰﺎ. ﻭﻻ ﺗﻌﺎﺭ ﺤﺮﻣﹰﺎ ﺽ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ ﻭﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞ ﹶﻻ ﹶﺃ ِﺟﺪ ﻓﻴﻤﺎ ﺃﹸﻭ ِﺣ ﻲ ِﺇﱄﱠ ﻣ ﺤ ﻢ ﺧﻨﺰِﻳ ٍﺮ ﻓِﺈﻧﻪ ﺭﺟﺲ ﺃﹶﻭ ﺴﻔﹸﻮﺣﺎﹶ ،ﺃﹶﻭ ﹶﻟ ﻋﻠﹶﻰ ﻃﹶﺎ ِﻋ ٍﻢ ﻳﻄ ﻌﻤﻪ ِﺇﻻﱠ ﺃﹶﻥ ﻳﻜﹸﻮ ﹶﻥ ﻣﻴﺘ ﹰﺔ ﺃﻭ ﺩﻣﹰﺎ ﻣ ﲔ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣِﻦ ِﻓﺴﻘﹰﺎ ﺃﹸ ِﻫ ﹶﻞ ِﻟ ﻐﻴ ِﺮ ﺍﻟﻠﱠﻪ ﺑﻪ﴾ ]ﺍﻷﻧﻌﺎﻡ ،[١٤٥:ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﻗﺪ ﺣ ﺮ ﻡ ﺣ ﳊﻤﺮ ﺑﻌﺪ ﺫﻟﻚ ﺍﳌﻄﺎﻋﻢ ﺇﻻ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ،ﻭﺍﻟﺘﺤﺮ ﱘ ﻛﺎ ﹶﻥ ﻳﺘﺠ ﺪﺩ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ ،ﻓﺘﺤﺮ ﱘ ﺍ ﹸ ﲢﺮ ﱘ ﻣﺒﺘﺪﺃ ﳌﺎ ﺳﻜﺖ ﻋﻨﻪ ﺍﻟﻨﺺ ،ﻻ ﺃﻧﻪ ﺭﺍﻓﻊ ﳌﺎ ﺃﺑﺎﺣﻪ ﺍﻟﻘﺮﺁﻥ ،ﻭﻻ ﻣﺨﺼﺺ ﻟﻌﻤﻮﻣﻪ، ﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺳﺨﹶﺎ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﻀ ﹰ ﻓﺼﻞ
ﻭﱂ ﺗﺤﺮﻡ ﺍﳌﺘﻌ ﹸﺔ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﲢﺮﳝﻬﺎ ﻋﺎ ﻡ ﺍﻟﻔﺘ ِﺢ) (١ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻗﺪ ﻇ ﻦ ﻃﺎﺋﻔﺔ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﺣﺮﻣﻬﺎ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﱠﻠﻪ ﻋﻨﻪ) :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻧﻬﻰ ﻋﻦ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﻋﻦ ﺃﻛﻞ ﳊﻮﻡ ﺍﳊﻤﺮ ﺍﻹِﻧﺴﻴﺔ(. ﲔ ﰲ ﻣﺘﻌﺔ ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻳﻀﹰﺎ :ﺃﻥ ﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﲰﻊ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻠ ﻼ ﻳﺎ ﺍﺑ ﻦ ﻋﺒﺎﺱ ،ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج )ﻰ ﻋﻨﻬﺎ ﻳﻮﻡ ﺧﻴﱪ ،ﻭﻋﻦ ﳊﻮﻡ ﺍﻟﻨﺴﺎﺀ ،ﻓﻘﺎﻝ :ﻣﻬ ﹰ ﺍﳊﻤﺮ ﺍﻹﻧﺴﻴﺔ( ،ﻭﰲ ﻟﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ ﻋﻨﻪ ،ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻰ ﻋﻦ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻳﻮ ﻡ ﺧﻴﱪ ،ﻭﻋﻦ ﺃﻛﻞ ﳊﻮﻡ ﺍﳊﻤﺮ ﺍﻹِﻧﺴﻴﺔ. ﻭﳌﺎ ﺭﺃﻯ ﻫﺆﻻﺀ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﺎﺣﻬﺎ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ،ﰒ ﺣﺮﻣﻬﺎ ،ﻗﺎﻟﻮﺍ :ﺣﺮﻣﺖ، ﺛﹸﻢ ﺃﺑﻴﺤﺖ ،ﰒ ﺣ ﺮﻣﺖ. ) (١ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ )(٣٧٠/٧
٢١٩ ﺖ ﺨ ﺴ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻻ ﺃﻋﻠ ﻢ ﺷﻴﺌﹶﺎ ﺣﺮﻡ ،ﰒ ﺃﺑﻴﺢ ،ﰒ ﺣﺮ ﻡ ﺇﻻ ﺍﳌﺘﻌﺔ ،ﻗﺎﻟﹸﻮﺍ :ﻧِ ﻣﺮﺗﲔ ،ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺁﺧﺮﻭﻥ ،ﻭﻗﺎﻟﻮﺍ :ﱂ ﺗﺤﺮﻡ ﺇﻻ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ،ﻭﻗﺒﻞ ﺫﻟﻚ ﻛﺎﻧﺖ ﻣﺒﺎﺣﺔ .ﻗﺎﻟﻮﺍ :ﻭﺇﳕﺎ ﲨﻊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﲔ ﺍﻹﺧﺒﺎﺭ ﺑﺘﺤﺮﳝﻬﺎ ،ﻭﲢﺮ ِﱘ ﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ،ﻷﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﻳﺒﻴﺤﻬﻤﺎ ،ﻓﺮﻭﻯ ﻟﻪ ﻋﻠﻲ ﲢ ِﺮﳝﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ج ﺭﺩﹰﺍ ﺍﹸ ﳊ ﻤﺮِ، ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﲢﺮ ﱘ ﺍﳊﹸﻤِ ﺮ ﻳﻮ ﻡ ﺧﻴﱪ ﺑﻼ ﺷﻚ ،ﻭﻗﺪ ﺫﻛﺮ ﻳﻮ ﻡ ﺧﻴﱪ ﻇﺮﻓﹰﺎ ﻟﺘﺤﺮﱘ ﺍ ﹸ ﻭﺃﻃﹶﻠ ﻖ ﲢﺮ ﱘ ﺍﳌﺘﻌﺔ ،ﻭ ﹲﱂ ﻳﻘﻴﺪﻩ ﺑﺰﻣﻦ ،ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﰲ )ﻣﺴﻨﺪ( ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج )ﺣﺮﻡ ﳊﻮ ﻡ ﺍﳊﹸﻤِ ﺮ ﺍﻷﻫﻠﻴﺔ ﻳﻮ ﻡ ﺧﻴﺒﺮ ،ﻭﺣ ﺮﻡ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ( ﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ﻳﻮ ﻡ ﺧﻴﺒﺮ( ،ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﻭﰱ ﻟﻔﻆ) :ﺣﺮﻡ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ،ﻭﺣﺮﻡ ﳊﻮ ﻡ ﺍ ﹸ ﺾ ﺍﻟﺮﻭﺍﺓ ﺃﻥ ﻳﻮ ﻡ ﺧﻴﺒﺮ ﺯﻣ ﻦ ﻟﻠﺘﺤﺮﳝﲔ ،ﻓﻘﻴﺪﳘﺎ ﻼ ﳑﻴﺰﺍﹰ ،ﻓﻈﻦ ﺑﻌ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻣﻔﺼ ﹰ ﳊﻤﺮ ،ﻭﻗﻴﺪﻩ ﺑﺎﻟﻈﺮﻑ ،ﻓﻤﻦ ﺑﻪ ،ﰒ ﺟﺎﺀ ﺑﻌﻀﻬﻢ ،ﻓﺎﻗﺘﺼﺮ ﻋﻠﻰ ﺃﺣﺪ ﺍﶈﺮﻣﲔ ﻭﻫﻮ ﲢﺮ ﱘ ﺍ ﹸ ﻫﺎﻫﻨﺎ ﻧﺸﺄ ﺍﻟﻮﻫﻢ. ﻭﻗﺼﺔ ﺧﻴﺒﺮ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﻳﺘﻤﺘﻌﻮﻥ ﺑﺎﻟﻴﻬﻮﺩﻳﺎﺕ ،ﻭﻻ ﺍﺳﺘﺄﺫﻧﻮﺍ ﰲ ﺫﻟﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﻧﻘﻠﹶﻪ ﺃﺣ ﺪ ﻗﻂﱡ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﻻ ﻛﺎﻥ ﻟﻠﻤﺘﻌﺔ ﻓﻴﻬﺎ ﺫِﻛ ﺮ ﺍﻟﺒﺘﺔ ،ﻻ ﻼ ﻭﲢﺮﳝﹰﺎ ﻣﺸﻬﻮﺭﺓ، ﻼ ﻭﻻ ﲢﺮﳝﺎﹰ ،ﲞِﻼﻑ ﻏﺰﺍﺓ ﺍﻟﻔﺘﺢ ،ﻓﺈﻥ ﻗﺼ ﹶﺔ ﺍﳌﺘﻌﺔ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﻓِﻌ ﹰ ﻓِﻌ ﹰ ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﺻ ﺢ ﺍﻟﻄﺮﻳﻘﺘﲔ. ﻭﻓﻴﻬﺎ ﻃﺮﻳﻘﺔ ﺛﺎﻟﺜﺔ :ﻭﻫﻰ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳﺤﺮﻣﻬﺎ ﲢﺮﳝﹰﺎ ﻋﺎﻣﹰﺎ ﺍﻟﺒﺘﺔ ،ﺑﻞ ﺣﺮﻣﻬﺎ ﻋﻨﺪ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ ،ﻭﺃﺑﺎﺣﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ،ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻃﺮﻳﻘ ﹶﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﱴ ﻛﺎﻥ ﻳﻔﱴ ﺎ ﻭﻳﻘﻮ ﹸﻝ :ﻫﻰ ﻛﺎﳌﻴﺘ ِﺔ ﻭﺍﻟﺪ ﻡ ﻭﳊ ِﻢ ﺍﳋﱰﻳﺮ ،ﺗﺒﺎﺡ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺧﺸﻴ ِﺔ ﺱ ﺫﻟﻚ ،ﻭﻇﻨﻮﺍ ﺃﻧﻪ ﺃﺑﺎﺣﻬﺎ ﺇﺑﺎﺣ ﹰﺔ ﻣﻄﻠﻘﺔﹰ ،ﻭﺷﺒﺒﻮﺍ ﰲ ﺫﻟﻚ ﺍﻟﻌﻨﺖ ،ﻓﻠﻢ ﻳﻔﻬﻢ ﻋﻨﻪ ﺃﻛﺜ ﺮ ﺍﻟﻨﺎ ِ ﺑﺎﻷﺷﻌﺎﺭ ،ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﺫﻟﻚ ،ﺭﺟﻊ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺤﺮﱘ. ﻓﺼﻞ ﻞ ﻓﻲ ﺟﻮاز اﻟﻤﺴﺎﻗﺎة واﻟﻤﺰارﻋﺔ ﺑﺠﺰء ﻣﻤﺎ ﻳﺨﺮج ﻣﻦ اﻷرض،وآﻴﻒ ﻋﺎ َﻣ َ ﺧ ْﻴﺒَﺮ اﻟﺮﺳﻮل ج أهﻞ َ
ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﳌﺴﺎﻗﺎﺓ ﻭﺍﳌﺰﺍﺭﻋﺔ ﲜﺰﺀ ﳑﺎ ﳜﺮﺝ ﻣِﻦ ﺍﻷﺭﺽ ﻣِﻦ ﲦﺮ ﺃﻭ ﺯﺭﻉ ،ﻛﻤﺎ ﻋﺎﻣﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫ ﹶﻞ ﺧﻴﺒﺮ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺍﺳﺘﻤﺮ ﺫﻟﻚ ﺇﱃ ﺣﲔ ﻭﻓﺎﺗﻪ ﱂ ﻳﻨﺴﺦ ﺍﻟﺒﺘﺔ،
٢٢٠ ﻭﺍﺳﺘﻤﺮ ﻋﻤ ﹸﻞ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻋﻠﻴﻪ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﺆﺍﺟﺮﺓ ﰲ ﺷﻰﺀ ،ﺑﻞ ﻣِﻦ ﺑﺎﺏ ﺍﳌﺸﺎﺭﻛﺔ ،ﻭﻫﻮ ﻧﻈ ﲑ ﺍﳌﻀﺎﺭﺑﺔ ﺳﻮﺍﺀ ،ﻓﻤﻦ ﺃﺑﺎﺡ ﺍﳌﻀﺎﺭﺑﺔﹶ ،ﻭﺣﺮﻡ ﺫﻟﻚ ،ﻓﻘﺪ ﻓﺮﻕ ﺑﲔ ﻣﺘﻤﺎﺛﻠﲔ. ﻓﺼﻞ ﻓﻲ أن ﻣﻦ َهﺪْﻳﻪ ج ﻋﺪم اﺷﺘﺮاط آﻮن اﻟﺒِﺬر ﻣﻦ رب اﻷرض
ﺽ ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻠﹸﻮﻫﺎ ﻣِﻦ ﺃﻣﻮﺍﳍﻢ ،ﻭﱂ ﻳﺪﻓﻊ ﺇﻟﻴﻬﻢ ﺍﻟِﺒ ﹾﺬﺭ، ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺩﻓﻊ ﺇﻟﻴﻬﻢ ﺍﻷﺭ ﻭﻻ ﻛﺎﻥ ﻳﺤ ِﻤﻞﹸ ﺇﻟﻴﻬﻢ ﺍﻟﺒِﺬ ﺭ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻗﻄﻌﺎﹰ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫ ﺪﻳﻪ ﻋﺪ ﻡ ﺍﺷﺘﺮﺍﻁ ﻛﻮ ِﻥ ﻯ ﺧﻠﻔﺎﺋﻪ ﺏ ﺍﻷﺭﺽ ،ﻭﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ،ﻭﻫﺬﺍ ﻛﺎﻥ ﻫ ﺪ ﺍﻟﺒِﺬﺭ ﻣِﻦ ﺭ ﺽ ﲟﱰﻟﺔ ﺭﺃﺱ ﺍﻟﺮﺍﺷﺪﻳ ﻦ ﻣِﻦ ﺑﻌﺪﻩ ،ﻭﻛﻤﺎ ﺃﻧﻪ ﻫﻮ ﺍﳌﻨﻘﻮﻝﹸ ،ﻓﻬﻮ ﺍﳌﻮﺍﻓ ﻖ ﻟﻠﻘﻴﺎﺱ ،ﻓﺈﻥ ﺍﻷﺭ ﺕ ﰲ ﺍﻷﺭﺽ ،ﻭﻻ ﻳﺮﺟ ﻊ ﺇﱃ ﺍﳌﺎﻝ ﰲ ﺍﻟﻘِﺮﺍﺽ ،ﻭﺍﻟﺒِﺬﺭ ﳚﺮﻯ ﳎﺮﻯ ﺳﻘﻰ ﺍﳌﺎﺀ ،ﻭﳍﺬﺍ ﳝﻮ ﺴ ﺪ ﻁ ﻋﻮﺩﻩ ﺇﱃ ﺻﺎﺣﺒﻪ ،ﻭﻫﺬﺍ ﻳﻔ ِ ﺻﺎﺣﺒﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﲟﱰﻟﺔ ﺭﺃﺱ ﻣﺎﻝ ﺍﳌﻀﺎﺭﺑﺔ ﻻ ﺷﺘِ ﺮ ﹶ ﺱ ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﺍﳌﻮﺍﻓﻖ ﹶﳍﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﺰﺍﺭﻋﺔ ،ﻓﻌِﻠ ﻢ ﺃﻥ ﺍﻟﻘﻴﺎ ﰲ ﺫﻟﻚ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﺧﺮْص اﻟﺜﻤﺎر ،وأﺣﻜﺎم أُﺧﺮى ﻓﻲ َ
ﺑﻴﻌﹰﺎ.
ﻭﻣﻨﻬﺎ :ﺧ ﺮﺹ ﺍﻟﺜﻤﺎﺭ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺨﻞ ﻭﻗِﺴﻤﺘﻬﺎ ﻛﺬﻟﻚ ،ﻭﺃﻥ ﺍﻟﻘﺴﻤﺔ ﻟﻴﺴﺖ
ﺹ ﻭﺍﺣﺪ ،ﻭﻗﺎ ِﺳ ٍﻢ ﻭﺍﺣﺪ. ﻭﻣﻨﻬﺎ :ﺍﻻﻛﺘﻔﺎ ُﺀ ﲞﺎ ِﺭ ٍ ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﻋﻘ ِﺪ ﺍﳌﹸﻬﺎﺩﻧﺔ ﻋﻘﺪﹰﺍ ﺟﺎﺋﺰﹰﺍ ﻟﻺﻣﺎﻡ ﻓﺴﺨﻪ ﻣﱴ ﺷﺎﺀ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺗﻌﻠﻴﻖ ﻋﻘﺪ ﺍﻟﺼﻠﺢ ﻭﺍﻷﻣﺎﻥ ﺑﺎﻟﺸﺮﻁ ،ﻛﻤﺎ ﻋ ﹶﻘ ﺪ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻐﻴﺒﻮﺍ ﻭﻻ ﻳ ﹾﻜﺘﻤﻮﺍ. ﺏ ﺍﻟﺘﻬﻢ ﺑﺎﻟﻌﻘﻮﺑﺔ ،ﻭﺃﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻌﺎﺩﻟﺔ ﻻ ﻣِﻦ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺗﻘﺮﻳ ِﺮ ﺃﺭﺑﺎ ِ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻈﺎﳌﺔ. ﻭﻣﻨﻬﺎ :ﺍﻷﺧ ﹸﺬ ﰲ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻟﻘﺮﺍﺋﻦ ﻭﺍﻷﻣﺎﺭﺍﺕ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﻟِﻜﻨﺎﻧﺔ) :ﺍﳌﹶﺎ ﹸﻝ ﺏ ﻭﺍﻟﻨﻔﻘﺔ. ﺐ( ،ﻓﺎﺳﺘﺪﻝ ﺬﺍ ﻋﻠﻰ ﻛﺬﺑﻪ ﰲ ﻗﻮﻟﻪ :ﺃﺫﻫﺒﺘﻪ ﺍﳊﺮﻭ ﻛﹶﺜﲑ ،ﻭﺍﻟ ﻌ ﻬﺪ ﹶﻗﺮِﻳ
٢٢١ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﻛﺎﻥ ﺍﻟﻘﻮ ﹸﻝ ﻗﻮﻟﹶﻪ ﺇﺫﺍ ﻗﺎﻣﺖ ﻗﺮﻳﻨ ﹲﺔ ﻋﻠﻰ ﻛﺬﺑﻪ ،ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﻗﻮﻟﻪ، ﻭﻧ ﺰ ﹶﻝ ﻣﱰﻟﺔ ﺍﳋﺎﺋﻦ. ﻁ ﻋﻠﻴﻬﻢ ،ﱂ ﻳﺒﻖ ﳍﻢ ﺫِﻣﺔ ،ﻭﺣﻠﱠﺖ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺃﻫ ﹶﻞ ﺍﻟﺬﱢﻣﺔ ﺇﺫﺍ ﺧﺎﻟﻔﻮﺍ ﺷﻴﺌﹰﺎ ﳑﺎ ﺷِ ﺮ ﹶ ﺩِﻣﺎﺅﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ،ﻷﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻘﺪ ﳍﺆﻻﺀ ﺍﳍﹸﺪﻧﺔ ،ﻭﺷﺮﻁ ﻋﻠﻴﻬﻢ ﺃﻥ ﻻ ﻳﻐﻴﺒﻮﺍ ﻭﻻ ﺡ ﺩﻣﺎﺀَﻫﻢ ﻳﻜﺘﻤﻮﺍ ،ﻓﺈﻥ ﻓﻌﻠﻮﺍ ﺣﻠﱠﺖ ﺩِﻣﺎﺅﻫﻢ ﻭﺃﻣﻮﺍﻟﹸﻬﻢ ،ﻓﻠﻤﺎ ﱂ ﻳﻔﹸﻮﺍ ﺑﺎﻟﺸﺮﻁ ،ﺍﺳﺘﺒﺎ ﻭﺃﻣﻮﺍﻟﹶﻬﻢ ،ﻭﺬﺍ ﺍﻗﺘﺪﻯ ﺃﻣ ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱴ ﺍﺷﺘﺮﻃﻬﺎ ﻋﻠﻰ ﺤﻞﱡ ﻣِﻦ ﺃﻫﻞ ﺃﻫﻞ ﺍﻟﺬﱢﻣﺔ ،ﻓﺸﺮﻁ ﻋﻠﻴﻬﻢ ﺃﻢ ﻣﱴ ﺧﺎﻟﻔﹸﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ،ﻓﻘﺪ ﺣ ﱠﻞ ﻟﻪ ﻣﻨﻬﻢ ﻣﺎ ﻳ ِ ﺍﻟﺸﻘﺎﻕ ﻭﺍﻟﻌﺪﺍﻭﺓ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﻧﺴﺦ ﺍﻷﻣﺮ ﻗﺒﻞ ﻓِﻌﻠﻪ ،ﻓﺈﻥ ﺍﻟﻨ ﱮ ج ﺃﻣﺮﻫﻢ ﺑﻜﺴ ِﺮ ﺍﻟﻘﹸﺪﻭﺭ ،ﰒ ﻧﺴﺨﻪ ﺴِﻠﻬﺎ. ﻋﻨﻬﻢ ﺑﺎﻷﻣﺮ ِﺑ ﻐ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﺎ ﻻ ﻳﺆﻛﻞ ﳊﻤﻪ ﻻ ﻳ ﹾﻄﻬﺮ ﺑﺎﻟﺬﱠﻛﺎﺓ ﻻ ﺟِﻠﺪﻩ ﻭﻻ ﳊﻤﻪ ،ﻭﺃﻥ ﺫﺑﻴﺤﺘﻪ ﲟﱰﻟﺔ ﻣﻮﺗﻪ ،ﻭﺃﻥ ﺍﻟﺬﻛﺎﺓ ﺇﳕﺎ ﺗﻌﻤﻞ ﰲ ﻣﺄﻛﻮﻝ ﺍﻟﻠﱠﺤﻢ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣﻦ ﺃﺧﺬ ﻣِﻦ ﺍﻟﻐﻨﻴﻤﺔ ﺷﻴﺌﹰﺎ ﻗﺒﻞ ﻗﺴﻤﺘﻬﺎ ﱂ ﳝﻠﻜﹾﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺩﻭ ﹶﻥ ﺣﻘﻪ، ﺸﺘ ِﻌﻞﹸ ﻋﹶﻠﻴ ِﻪ ﻭﺃﻧﻪ ﺇﳕﺎ ﳝِﻠﻜﹸﻪ ﺑﺎﻟﻘﺴﻤﺔ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﰲ ﺻﺎﺣﺐ ﺍﻟﺸﻤﻠﺔ ﺍﻟﱴ ﻏﻠﱠﻬﺎ) :ﺇﻧﻬﺎ ﺗ )(٢ ﺸﺮﺍﻙ ﺍﻟﺬﻯ ﻏﻠﱠﻪِ ) :ﺷﺮﺍ ﻙ ِﻣ ﻦ ﻧﺎ ٍﺭ(. ﻧﺎﺭﹰﺍ() .(١ﻭﻗﺎﻝ ﻟﺼﺎﺣﺐ ﺍﻟ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﳐﻴﺮ ﰲ ﺃﺭﺽ ﺍﻟﻌﻨﻮﺓ ﺑﲔ ﻗِﺴﻤﺘﻬﺎ ﻭﺗﺮﻛﻬﺎ ،ﻭﹶﻗﺴﻢ ﺑﻌﻀﻬﺎ ،ﻭﺗ ﺮ ِﻙ ﺑﻌﻀﻬﺎ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺍﻟﺘﻔﺎﺅﻝ ﺑﻞ ﺍﺳﺘﺤﺒﺎﺑﻪ ﲟﺎ ﻳﺮﺍﻩ ﺃﻭ ﻳﺴﻤﻌﻪ ﳑﺎ ﻫﻮ ﻣﻦ ﺃﺳﺒﺎﺏ ﻇﻬﻮ ِﺭ ﱮ ج ﺑﺮﺅﻳﺔ ﺍﳌﹶﺴﺎﺣﻰ ﻭﺍﻟﻔﺆﻭﺱ ﻭﺍﳌﻜﺎﺗِﻞ ﻣﻊ ﺃﻫﻞ ﺧﻴﺒﺮ، ﺍﻹﺳﻼﻡ ﻭﺇﻋﻼﻣﻪ ،ﻛﻤﺎ ﺗﻔﺎﺀﻝ ﺍﻟﻨ ﻓﺈﻥ ﺫﻟﻚ ﻓﺄ ﹲﻝ ﰲ ﺧﺮﺍﺎ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺇﺟﻼﺀ ﺃﻫﻞ ﺍﻟﺬﱢﻣ ِﺔ ﻣﻦ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﺍ ﺳﺘﻐِﻨ ﻰ ﻋﻨﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ﻚ ﻚ ﺭﺍ ِﺣﹶﻠﺘ ﺖ ِﺑ ﺼ ﻚ ﺇﺫﺍ ﺭﹶﻗ ﻒﺑ ج) :ﻧ ِﻘ ﺮﻛﹸﻢ ﻣﺎ ﹶﺃﹶﻗﺮﻛ ﻢ ﺍﻟﻠﱠﻪ( ،ﻭﻗﺎﻝ ﻟﻜﺒﲑﻫﻢ ) :ﹶﻛﻴ ﺐ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺤ ﻮ ﺍﻟﺸﺎﻡ ﻳﻮﻣﹰﺎ ﹸﺛﻢ ﻳﻮﻣﹰﺎ( ،ﻭﺃﺟﻼﻫﻢ ﻋﻤ ﺮ ﺑﻌﺪ ﻣﻮﺗﻪ ج ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻧ ) (١ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ ) (٢ﺻﺤﻴﺢ ﻭﻗﺪ ﺗﻘﺪﻡ
٢٢٢ ﻍ ﺍﻟﻌﻤ ﹸﻞ ﺑﻪ ﺇﺫﺍ ﺭﺃﻯ ﺍﻹﻣﺎ ﻡ ﻓﻴﻪ ﺍﳌﺼﻠﺤ ﹶﺔ. ﺍﻟﻄﱪﻯ ،ﻭﻫﻮ ﻗﻮ ﹲﻝ ﻗﻮﻯ ﻳﺴﻮ ﹸ ﻭﻻ ﻳﻘﺎﻝ :ﺃﻫﻞ ﺧﻴﺒﺮ ﱂ ﺗﻜﻦ ﳍﻢ ﺫِﻣﺔ ،ﺑﻞ ﻛﺎﻧﻮﺍ ﺃﻫ ﹶﻞ ﻫﺪﻧﺔ ،ﻓﻬﺬﺍ ﻛﻼﻡ ﻻ ﺣﺎﺻِﻞ ﲢﺘﻪ ،ﻓﺈﻢ ﻛﺎﻧﻮﺍ ﺃﻫ ﹶﻞ ﺫِﻣﺔ ،ﻗﺪ ﺃﻣِﻨﻮﺍ ﺎ ﻋﻠﻰ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺃﻣﺎﻧﹰﺎ ﻣﺴﺘﻤﺮﺍﹰ ،ﻧﻌﻢ ﱂ ﺽ ﺗﻜﻦ ﺍﳉﺰﻳ ﹸﺔ ﻗﺪ ﺷِ ﺮﻋﺖ ،ﻭﻧﺰﻝ ﻓﺮﺿﻬﺎ ،ﻭﻛﺎﻧﻮﺍ ﺃﻫ ﹶﻞ ﺫِﻣﺔ ﺑﻐﲑ ﺟﺰﻳﺔ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﻓﺮ ﻒ ﺿﺮﺑﻬﺎ ﻋﻠﻰ ﻣﻦ ﻳﻌﻘﺪ ﻟﻪ ﺍﻟﺬﱢﻣﺔ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ﻭﺍﻮﺱ ،ﻓﻠﻢ ﻳﻜﻦ ﺍﳉﺰﻳﺔ ،ﺍﺳﺘﺆِﻧ ﻋﺪ ﻡ ﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻣﻨﻬﻢ ،ﻟﻜﻮﻢ ﻟﻴﺴﻮﺍ ﺃﻫ ﹶﻞ ﺫِﻣﺔ ،ﺑﻞ ﻷﺎ ﱂ ﺗﻜﻦ ﻧﺰﻝ ﻓﺮﺿﻬﺎ ﺑﻌﺪ. ﻭﺃﻣﺎ ﻛﻮ ﹸﻥ ﺍﻟﻌﻘﺪ ﻏ ﲑ ﻣﺆﺑﺪ ،ﻓﺬﺍﻙ ﳌﺪﺓ ﺇﻗﺮﺍﺭﻫﻢ ﰲ ﺃﺭﺽ ﺧﻴﺒﺮ ،ﻻ ﳌﺪﺓ ﺣﻘ ِﻦ ﺩﻣﺎﺋﻬﻢ ،ﰒ ﻳﺴﺘﺒﻴﺤﻬﺎ ﺍﻹﻣﺎ ﻡ ﻣﱴ ﺷﺎﺀ ،ﻓﻠﻬﺬﺍ ﻗﺎﻝ) :ﻧ ِﻘﺮ ﹸﻛ ﻢ ﻣﺎ ﺃﻗﺮﻛ ﻢ ﺍﻟﻠﱠﻪ ﹶﺃ ﻭ ﻣﺎ ﺷﹾﺌﻨﺎ(، ﻭﱂ ﻳﻘﻞ :ﳓ ِﻘﻦ ﺩﻣﺎﺀﻛﻢ ﻣﺎ ﺷﺌﻨﺎ ،ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻋﻘ ﺪ ﺍﻟﺬﻣﺔ ﻟﻘﹸﺮﻳﻈﺔ ﻭﺍﻟﻨﻀﲑ ﻋﻘﺪﹰﺍ ﻣﺸﺮﻭﻃﺎﹰ ،ﺑﺄﻥ ﻻ ﻳﺤﺎﺭﺑﻮﻩ ،ﻭﻻ ﻳﻈﺎ ِﻫﺮﻭﺍ ﻋﻠﻴﻪ ،ﻭﻣﱴ ﻓﻌﻠﻮﺍ ،ﻓﻼ ﺫِﻣﺔ ﳍﻢ ،ﻭﻛﺎﻧﻮﺍ ﺃﻫ ﹶﻞ ﺫِﻣﺔ ﺑﻼ ﺟﺰﻳﺔ ،ﺇﺫ ﱂ ﻳﻜﻦ ﻧﺰ ﹶﻝ ﻓﺮﺿﻬﺎ ﺇﺫ ﺫﺍﻙ ،ﻭﺍﺳﺘﺒﺎ ﺡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺳﺒ ﻰ ﻧﺴﺎﺋﻬﻢ ﺾ ﺍﻟﻌﻬﺪ ﺳﺎﺭﻳﹰﺎ ﰲ ﺣﻖ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟ ﹸﺬﺭﻳﺔ ،ﻭﺟﻌﻞ ﺣﻜﻢ ﺍﻟﺴﺎﻛﺖ ﻭﺫﺭﺍﺭِﻳﻬﻢ ،ﻭﺟﻌﻞ ﻧﻘ ﺐ ﻫﺪﻳﻪ ج ﰲ ﺃﻫﻞ ﺍﻟﺬﱢﻣﺔ ﺑﻌﺪ ﺍﳉﺰﻳﺔ ﺃﻳﻀﺎﹰ، ﺾ ﻭﺍﶈﺎﺭﺏ ،ﻭﻫﺬﺍ ﻣﻮﺟ ﻭﺍﳌﻘﺮ ﺣﻜ ﻢ ﺍﻟﻨﺎِﻗ ِ ﺾ ﺍﻟﻌﻬﺪ ﰲ ﹸﺫﺭﻳﺘﻬﻢ ﻭﻧﺴﺎﺋﻬﻢ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎِﻗﻀﻮﻥ ﻃﺎﺋﻔ ﹰﺔ ﳍﻢ ﻯ ﻧﻘ ﺃﻥ ﻳﺴﺮ ﺷﻮﻛﺔ ﻭ ﻣﻨﻌﺔ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﻗﺾ ﻭﺍﺣﺪﹰﺍ ﻣِﻦ ﻃﺎﺋﻔﺔ ﱂ ﻳﻮﺍﻓﻘﻪ ﺑﻘﻴﺘﻬﻢ ،ﻓﻬﺬﺍ ﻻ ﻳﺴﺮﻯ ﱮ ج ﺩﻣﺎﺀﻫﻢ ﳑﻦ ﻛﺎﻥ ﻳﺴﺒﻪ ،ﹶﻟ ﻢ ﺾ ﺇﱃ ﺯﻭﺟﺘﻪ ﻭﺃﻭﻻﺩﻩ ،ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺃﻫﺪﺭ ﺍﻟﻨ ﺍﻟﻨﻘ ﺐ ﻧﺴﺎﺀَﻫﻢ ﻭ ﹸﺫﺭﻳﺘﻬﻢ ،ﻓﻬﺬﺍ ﻫ ﺪﻳﻪ ﰲ ﻫﺬﺍ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻻ ﳏﻴ ﺪ ﻋﻨﻪ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﺴ ِ ﻳ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﻋِﺘﻖ ﺍﻟﺮﺟﻞ ﹶﺃ ﻣﺘﻪ ،ﻭﺟﻌﻞ ﻋِﺘﻘﻬﺎ ﺻﺪﺍﻗﹰﺎ ﳍﺎ ،ﻭﳚﻌﻠﻬﺎ ﺯﻭﺟﺘﻪ ﺑﻐﲑ ﻆ ﺇﻧﻜﺎﺡ ﻭﻻ ﺗﺰﻭﻳﺞٍ ،ﻛﻤﺎ ﻓﻌﻞ ج ﺑﺼﻔﻴﺔ ،ﻭﱂ ﺇﺫﺎ ،ﻭﻻ ﺷﻬﻮﺩٍ ،ﻭﻻ ﻭﱃ ﻏﲑﻩ ،ﻭﻻ ﻟﻔ ِ ﺹ ﰉ ،ﻭﻻ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ،ﻣﻊ ﻋﻠﻤﻪ ﺑﺎﻗﺘﺪﺍﺀ ﹸﺃﻣﺘﻪ ﺑﻪ ،ﻭﱂ ﻳ ﹸﻘ ﹾﻞ ﺃﺣﺪ ﻣﻦ ﻂ :ﻫﺬﺍ ﺧﺎ ﻳﻘﻞ ﻗ ﹼ ﺼﻠﹸﺢ ﻟﻐﲑﻩ ،ﺑﻞ ﺭ ﻭﻭﺍ ﺍﻟﻘِﺼﺔ ﻭﻧﻘﻠﹸﻮﻫﺎ ﺇﱃ ﺍ ُﻷﻣﺔ ،ﻭﱂ ﳝﻨﻌﻮﻫﻢ ،ﻭﻻ ﺍﻟﺼﺤﺎﺑﻪ :ﺇﻥ ﻫﺬﺍ ﻻ ﻳ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﰲ ﺫﻟﻚ ،ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟـﻤﺎ ﺧﺼﻪ ﰲ ﺍﻟﻨﻜﺎﺡ ﺑﺎﳌﻮﻫﻮﺑﺔ ﲔ﴾]ﺍﻷﺣﺰﺍﺏ ،[٥٠ :ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺧﺎﻟِﺼﺔ ﻟﻪ ﻣﻦ ﻚ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﹾﻟﻤ ﺆ ِﻣِﻨ ﻗﺎﻝ﴿ :ﺧﺎﻟِﺼ ﹰﺔ ﻟﱠ ﺺ ﺃﻭﱃ ﺑﺎﻟﺬِﻛﺮ ﻟﻜﺜﺮﺓ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﺎﺩﺍﺕ ﻣﻊ ﺇﻣﺎﺋﻬﻢ، ﺩﻭﻥ ﹸﺃﻣﺘﻪ ،ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺨﺼﻴ ﲞﻼﻑ ﺍﳌﺮﺃﺓ ﺍﻟﱴ ﺗ ﻬﺐ ﻧﻔﺴﻬﺎ ﻟﻠﺮﺟﻞ ﻟﻨﺪﺭﺗﻪ ،ﻭِﻗﻠﱠﺘﻪ ،ﺃﻭ ﻣﺜﻠﻪ ﰲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺒﻴﺎﻥ ،ﻭﻻ ﺳﻴﻤﺎ ﻭﺍﻷﺻﻞ ﻣﺸﺎﺭﻛﺔ ﺍ ُﻷﻣﺔ ﻟﻪ ،ﻭﺍﻗﺘﺪﺍﺅﻫﺎ ﺑﻪ ،ﻓﻜﻴﻒ ﻳﺴﻜﺖ ﻋﻦ ﻣﻨﻊ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﰲ
٢٢٣ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻯ ﻻ ﳚﻮﺯ ﻣﻊ ﻗﻴﺎﻡ ﻣﻘﺘﻀﻰ ﺍﳉﻮﺍﺯ ،ﻫﺬﺍ ﺷﺒ ﻪ ﺍﶈﺎﻝ ،ﻭﱂ ﲡﺘﻤﻊ ﺍ ُﻷﻣﺔ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﰲ ﺫﻟﻚ ،ﻓﻴﺠﺐ ﺍﳌﺼ ﲑ ﺇﱃ ﺇﲨﺎﻋﻬﻢ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﻭﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﺤﻴ ﺢ :ﻳﻘﺘﻀﻰ ﺟﻮﺍ ﺯ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﳝِﻠﻚ ﺭﻗﺒﺘﻬﺎ ،ﻭﻣﻨﻔﻌﺔ ﻭﻃﺌﻬﺎ، ﻂ ﺣﻘﱠﻪ ﻣِﻦ ﻣِﻠﻚ ﺍﻟﺮﻗﺒﺔ ،ﻭﻳﺴﺘﺒﻘﻰ ﻣِﻠﻚ ﺍﳌﻨﻔﻌﺔِ ،ﺃﻭ ﻧﻮﻋﹰﺎ ﻣﻨﻬﺎ، ﻭﺧﺪﻣﺘﻬﺎ ،ﻓﻠﻪ ﺃﻥ ﻳﺴ ِﻘ ﹶ ﻛﻤﺎ ﻟﻮ ﺃﻋﺘﻖ ﻋﺒﺪﻩ ،ﻭﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻥ ﳜ ِﺪﻣﻪ ﻣﺎ ﻋﺎﺵ ،ﻓﺈﺫﺍ ﺃﺧﺮﺝ ﺍﳌﺎﻟﻚ ﺭﻗﺒ ﹶﺔ ﻣﻠﻜﻪ، ﻚ ﰲ ﻋﻘﺪ ﺍﻟﺒﻴﻊ ،ﻓﻜﻴﻒ ﻳﻤﻨﻊ ﻣﻨﻪ ﰲ ﻋﻘﺪ ﻭﺍﺳﺘﺜﲎ ﻧﻮﻋﹰﺎ ﻣِﻦ ﻣﻨﻔﻌﺘﻪ ،ﱂ ﻳﻤﻨﻊ ﻣﻦ ﺫِﻟ ﺍﻟﻨﻜﺎﺡ ،ﻭﳌﺎ ﻛﺎﻧﺖ ﻣﻨﻔﻌ ﹸﺔ ﺍﻟﺒﻀﻊ ،ﻻ ﺗﺴﺘﺒﺎﺡ ﺇﻻ ﺑﻌﻘ ِﺪ ﻧﻜﺎﺡ ﺃﻭ ﻣِﻠﻚ ﳝﲔ ،ﻭﻛﺎﻥ ﻚ ﺍﻟﻴﻤﲔ ﻋﻨﻬﺎ ،ﻛﺎﻥ ﻣِﻦ ﺿﺮﻭﺭﺓ ﺍﺳﺘﺒﺎﺣﺔ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ،ﺟﻌﻠﹸﻬﺎ ﺯﻭﺟﺔ، ﺇﻋﺘﺎﻗﹸﻬﺎ ﻳﺰِﻳ ﹸﻞ ﻣﻠ ﻭﺳﻴﺪﻫﺎ ﻛﺎﻥ ﻳﻠﻰ ﻧﻜﺎﺣﻬﺎ ،ﻭﺑﻴﻌﻬﺎ ﳑﻦ ﺷﺎﺀ ﺑﻐﲑ ﺭﺿﺎﻫﺎ ،ﻓﺎﺳﺘﺜﲎ ﻟﻨﻔﺴﻪ ﻣﺎ ﻛﺎﻥ ﻳﻤِﻠﻜﹸﻪ ﻣﻨﻬﺎ ،ﻭﳌﺎ ﻛﺎﻥ ﻣِﻦ ﺿﺮﻭﺭﺗﻪ ﻋﻘ ﺪ ﺍﻟﻨﻜﺎﺡ ﻣﻠﻜﻪ ،ﻷﻥ ﺑﻘﺎﺀ ﻣﻠﻜﻪ ﺍﳌﺴﺘﺜﲎ ﻻ ﻳِﺘ ﻢ ﺇﻻ ﺑﻪ، ﺾ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺴـﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﻬﺬﺍ ﳏ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﻛﺬﺏ ﺍﻹﻧﺴﺎ ِﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻠﻰ ﻏﲑﻩ ،ﺇﺫﺍ ﱂ ﻳﺘﻀﻤﻦ ﺿﺮﺭ ﺫﻟﻚ ﺡ ﺑﻦ ﻋِﻼﻁ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ، ﺍﻟﻐﲑ ﺇﺫﺍ ﻛﺎﻥ ﻳﺘﻮﺻﻞ ﺑﺎﻟﻜﺬﺏ ﺇﱃ ﺣﻘﻪ ،ﻛﻤﺎ ﻛﺬﺏ ﺍﳊﺠﺎ ﺣﱴ ﺃﺧ ﹶﺬ ﻣﺎﻟﹶﻪ ﻣِﻦ ﻣﻜﺔ ﻣِﻦ ﻏﲑ ﻣﻀﺮﺓ ﳊﻘﺖ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﺬﺏ ،ﻭﺃﻣﺎ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﲟﻜﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻷﺫﻯ ﻭﺍﳊﺰﻥ ،ﻓﻤﻔﺴﺪ ﹲﺓ ﻳﺴﲑﺓ ﰲ ﺟﻨﺐ ﺍﳌﺼﻠﺤﺔ ﺍﻟﱴ ﺣﺼﻠﺖ ﺑﺎﻟﻜﺬﺏ ،ﻭﻻ ﺳﻴﻤﺎ ﺗﻜﻤﻴ ﹶﻞ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ،ﻭﺯﻳﺎﺩ ﹶﺓ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻯ ﺣﺼﻞ ﺑﺎﳋ ِﱪ ﺏ ﺳﺒﺒﹰﺎ ﰲ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ، ﺍﻟﺼﺎﺩِﻕ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻜﺬﺏ ،ﻓﻜﺎﻥ ﺍﻟﻜﺬ ﻑ ﺍﳊﻖ ﻟِﻴﺘﻮﺻﻞ ﺑﺬﻟﻚ ﺇﱃ ﺍﺳﺘﻌﻼﻡ ﺍﳊﻖ، ﻭﻧﻈ ﲑ ﻫﺬﺍ ﺍﻹﻣﺎ ﻡ ﻭﺍﳊﺎﻛ ﻢ ﻳﻮ ِﻫﻢ ﺍﳋﺼ ﻢ ﺧﻼ ﺸ ﻖ ﺍﻟﻮﻟﺪ ﻧِﺼﻔﲔ ﺣﱴ ﺗﻮﺻﻞ ﺑﺬﻟﻚ ﺇﱃ ﻛﻤﺎ ﺃﻭﻫﻢ ﺳﻠﻴﻤﺎ ﹸﻥ ﺑﻦ ﺩﺍﻭﺩ ﺇﺣﺪﻯ ﺍﳌﺮﺃﺗﲔ ِﺑ )(١ ﻣﻌﺮﻓﺔ ﻋﻴﻦ ﺍﻷُﻡ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺑﻨﺎﺀ ﺍﻟﺮﺟﻞ ﺑﺎﻣﺮﺃﺗﻪ ﰲ ﺍﻟﺴﻔﺮ ،ﻭﺭﻛﻮﺎ ﻣﻌﻪ ﻋﻠﻰ ﺩﺍﺑﺔ ﺑﲔ ﺍﳉﻴﺶ. ﺖ ﺍﻟﻴﻬﻮﺩﻳ ﹸﺔ ﺑﺒﺸﺮ ﺴﻢ ﻳ ﹾﻘﺘﻞﹸ ﻣﺜﻠﻪ ،ﻗﹸِﺘ ﹶﻞ ِﺑ ِﻪ ﻗِﺼﺎﺻﹰﺎ ،ﻛﻤﺎ ﻗﹸِﺘﹶﻠ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣ ﻦ ﻗﺘﻞ ﻏﲑﻩ ﺑ ﺑﻦ ﺍﻟﱪﺍﺀ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻷﻛﻞ ﻣﻦ ﺫﺑﺎﺋﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭ ِﺣﻞﱡ ﻃﻌﺎﻣﻬﻢ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،٣٣٤ ،٣٣٣/٦ﻭ .٤٧/١٢
٢٢٤ ﺴ ﻢ ﺖ ﻟﻨﻘﺾ ﺍﻟﻌﻬﺪ ﻟِﺤﺮﺍﺎ ﺑﺎﻟ ﻭﻣﻨﻬﺎ :ﻗﺒﻮ ﹸﻝ ﻫﺪﻳ ِﺔ ﺍﻟﻜﺎﻓﺮ .ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻌﻞ ﺍﳌﺮﺃ ﹶﺓ ﻗﹸِﺘﹶﻠ ﲰﺖ ﺍﻟﺸﺎﺓ، ﻻ ﻗِﺼﺎﺻﺎﹰ ،ﻗﻴﻞ :ﻟﻮ ﻛﺎﻥ ﻗﺘﻠﹸﻬﺎ ﻟﻨﻘﺾ ﺍﻟﻌﻬﺪ ،ﻟ ﹸﻘِﺘﻠﹶﺖ ﻣﻦ ﺣﲔ ﺃﻗﺮﺕ ﺃﺎ ﻭﱂ ﻳﺘﻮﻗﻒ ﻗﺘﻠﹸﻬﺎ ﻋﻠﻰ ﻣﻮﺕ ﺍﻵﻛﻞ ﻣﻨﻬﺎ. ﺾ ﺍﻟﻌﻬﺪ؟ ﻗﻴﻞ :ﻫﺬﺍ ﺣﺠ ﹸﺔ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻹﻣﺎﻡ ﳐﻴﺮ ﰲ ﺖ ﺑﻨﻘ ِ ﻼ ﻗﹸِﺘﹶﻠ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬ ﱠ ﻧﺎﻗﺾ ﺍﻟﻌﻬﺪ ،ﻛﺎﻷﺳﲑ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺄﻧﺘﻢ ﺗﻮﺟﺒﻮﻥ ﻗﺘﻠﻪ ﺣﺘﻤﹰﺎ ﻛﻤﺎ ﻫﻮ ﻣﻨﺼﻮﺹ ﺃﲪﺪ ،ﻭﺇﳕﺎ ﺍﻟﻘﺎﺿﻰ ﺃﺑﻮ ﻳﻌﻠﻰ ﺠ ﹶﺔ ﻭﻣﻦ ﺗﺒﻌﻪ ﻗﺎﻟﻮﺍ :ﻳﺨﻴﺮ ﺍﻹﻣﺎ ﻡ ﻓﻴﻪ ،ﻗﻴﻞ :ﺇﻥ ﻛﺎﻧﺖ ﻗِﺼ ﹸﺔ ﺍﻟﺸﺎﺓ ﻗﺒ ﹶﻞ ﺍﻟﺼﻠﺢ ،ﻓﻼ ﺣ ﺾ ﺍﻟﻌﻬﺪ ﺑﻘﺘﻞ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻗﻮﻟﲔ ،ﻓﻤﻦ ﻒ ﰲ ﻧﻘ ِ ﻓﻴﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻌ ﺪ ﺍﻟﺼﻠﺢ ،ﻓﻘﺪ ﺍﺧﺘِﻠ ﺼﻞﹸ ﺾ ﺑﻪ ،ﻓﻬﻞ ﻳﺘﺤﺘ ﻢ ﻗﺘﹸﻠﻪ ،ﺃﻭ ﻳﺨﻴﺮ ﻓﻴﻪ ،ﺃﻭ ﻳﻔ ِ ﺾ ﺑﻪ ،ﻓﻈﺎﻫﺮ ،ﻭﻣﻦ ﺭﺃﻯ ﺍﻟﻨﻘ ﱂ ﻳﺮ ﺍﻟﻨﻘ ﲔ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻨﺎﻗﻀﺔ ﻭﺑﻌﻀﻬﺎ ،ﻓﻴﺘﺤﺘﻢ ﻗﺘﻠﹸﻪ ﺑﺴﺒﺐ ﺍﻟﺴﺒﺐ ،ﻭﻳﺨﻴﺮ ﻓﻴﻪ ﺇﺫﺍ ﻧﻘﻀﻪ ﺑ ﲝﺮﺍﺑﻪ ،ﻭﳊﻮﻗﻪ ﺑﺪﺍﺭ ﺍﳊﺮﺏ ،ﻭﺇﻥ ﻧﻘﻀﻪ ﺑﺴﻮﺍﳘﺎ ﻛﺎﻟﻘﺘﻞ ،ﻭﺍﻟﺰﱏ ﺑﺎﳌﺴﻠﻤﺔ ،ﻭﺍﻟﺘﺠﺴﺲ ﺹ :ﺗﻌﻴ ﻦ ﺍﻟﻘﺘﻞ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻬﺬﻩ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﺇﻃﻼﻉ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﻋﻮﺭﺍﻢ؟ ﻓﺎﳌﻨﺼﻮ ﺾ ﺖ ﺍﻟﺸﺎﺓﹶ ،ﺻﺎﺭﺕ ﺑﺬﻟﻚ ﳏﺎﺭﺑﺔ ،ﻭﻛﺎﻥ ﻗﺘﻠﹸﻬﺎ ﻣﺨﻴﺮﹰﺍ ﻓﻴﻪ ،ﻓﻠﻤﺎ ﻣﺎﺕ ﺑﻌ ﲰ ِ ﺍﳌﺮﺃ ﹸﺓ ﳌﺎ ﺖ ﺣﺘﻤﹰﺎ ﺇﻣﺎ ﻗِﺼﺎﺻﺎﹰ ،ﻭﺇﻣﺎ ﻟﻨﻘﺾ ﺍﻟﻌﻬﺪ ﺑﻘﺘﻠﻬﺎ ﺍﳌﺴﻠﻢ ،ﻓﻬﺬﺍ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺴﻢ ،ﻗﹸِﺘﹶﻠ ﳏﺘﻤﻞ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﺍﺧﺘﻠِﻒ ﰲ ﻓﺘﺢ ﺧﻴﺒﺮ :ﻫﻞ ﻛﺎﻥ ﻋﻨﻮﺓ ،ﺃﻭ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﺻﻠﺤﺎﹰ ،ﻭﺑﻌﻀﻬﺎ ﻋﻨﻮﺓ؟ ﻓﺮﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ) :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻏﺰﺍ ﺧﻴﺒﺮ ،ﻓﺄﺻﺒﻨﺎﻫﺎ ﻋﻨﻮﺓ ﹶﻓﺠِ ﻤ ﻊ ﺍﻟﺴﱮ().(١ ﺖ ﺍﺑ ﻦ ﺷﻬﺎﺏ ،ﻓﺄﺧﱪﱏ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺳﻠﻢ ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ :ﺳﺄﻟ )(٢ ﺍﻓﺘﺘﺢ ﺧﻴﺒ ﺮ ﻋﻨ ﻮ ﹰﺓ ﺑﻌﺪ ﺍﻟﻘﺘﺎﻝ. ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ) :ﺑﻠﻐﲎ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻓﺘﺘﺢ ﺧﻴﺒ ﺮ ﻋﻨﻮ ﹰﺓ ﺑﻌﺪ ﺍﻟﻘﺘﺎﻝِ ،ﻭﻧﺰﻝ ﻣﻦ ﻧﺰﻝ ﻣﻦ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﺍﳉﻼﺀ ﺑﻌﺪ ﺍﻟﻘﺘﺎﻝ(. ﻗﺎﻝ ﺍﺑ ﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﰲ ﺃﺭﺽ ﺧﻴﺒﺮ ،ﺃﺎ ﻛﺎﻧﺖ ﻋﻨﻮﺓ ﻛﻠﹼﻬﺎ ﻣﻐﻠﻮﺑﹰﺎ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٠٠٩ﰲ ﺍﻹﻣﺎﺭﺓ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) .(٣٠١٨ﻭﻫﻮ ﻣﺮﺳﻞ.
٢٢٥ ﻑ ﹶﻓﺪﻙ ،ﻓﺈ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺴﻢ ﲨﻴ ﻊ ﺃﺭﺿِﻬﺎ ﻋﻠﻰ ﺍﻟﻐﺎﳕﲔ ﳍﺎ ،ﺍﳌﹸﻮﺟِﻔﲔ ﻋﻠﻴﻬﺎ ،ﲞﻼ ِ ﻒ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺃﻥ ﺃﺭﺽ ﺧﻴﺒ ﺮ ﻣﻘﺴﻮﻣﺔ، ﻋﻠﻴﻬﺎ ﺑﺎﳋﻴ ِﻞ ﻭﺍﻟﺮﻛﺎﺏ ،ﻭﻫﻢ ﺃﻫ ﹸﻞ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭﱂ ﳜﺘﻠ ِ ﺖ ﺍﻟﺒﻼ ﺩ ﺃﻭ ﺗﻮﻗﹶﻒ؟ ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﺗﻘﺴﻢ ﺍﻷﺭﺽ ﺇﺫﺍ ﻏﹸِﻨ ﻤ ِ ﺽ ﺧﻴﺒﺮ، ﻓﻘﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ :ﺍﻹﻣﺎﻡ ﳐﻴ ﺮ ﺑﲔ ﻗِﺴﻤﺘﻬﺎ ﻛﻤﺎ ﻓﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺄﺭ ِ ﻭﺑﲔ ﺇﻳﻘﺎﻓﻬﺎ ﻛﻤﺎ ﻓﻌﻞ ﻋ ﻤﺮ ﺑﺴﻮﺍ ِﺩ ﺍﻟﻌﺮﺍﻕ. ﺽ ﺴ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴﺒﺮ ،ﻷﻥ ﺍﻷﺭ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺗﻘﺴﻢ ﺍﻷﺭﺽ ﹸﻛﻠﱡﻬﺎ ﻛﻤﺎ ﹶﻗ ﻏﻨﻴﻤ ﹲﺔ ﻛﺴﺎﺋﺮ ﺃﻣﻮﺍﻝ ﺍﻟﻜﻔﺎﺭ. ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﺇﱃ ﺇﻳﻘﺎﻓﻬﺎ ﺍﺗﺒﺎﻋﹰﺎ ﻟﻌﻤﺮ ،ﻷﻥ ﺍﻷﺭﺽ ﳐﺼﻮﺻﺔ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻐﻨﻴﻤﺔ ﲟﺎ ﻓﻌﻞ ﻋﻤﺮ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺇﻳﻘﺎﻓﻬﺎ ﳌﻦ ﻳﺄﺗﻰ ﺑﻌﺪﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺭﻭﻯ ﻣﺎﻟﻚ، ﺱﻻ ﺖ ﻋﻤﺮ ﻳﻘﻮﻝ) :ﹶﻟ ﻮ ﹶﻻ ﺃ ﹾﻥ ﻳﺘ ﺮ ﻙ ﺁ ِﺧﺮ ﺍﻟﻨﺎ ِ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻗﺎﻝ :ﲰﻌ ﺴ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴﺒ ﺮ ﺴ ﻤﺘﻬﺎ ﺳ ﻬﻤﺎﻧﹰﺎ ﹶﻛﻤﺎ ﹶﻗ ﺴِﻠﻤﻮ ﹶﻥ ﹶﻗ ﺮﻳ ﹰﺔ ﺇ ﱠﻻ ﹶﻗ ﺷﻰﺀ ﹶﻟ ﻬ ﻢ ﻣﺎ ﺍ ﹾﻓﺘﺘ ﺢ ﺍ ﹸﳌ ﺳ ﻬﻤﺎﻧﹰﺎ().(١ ﺖ ﹸﻛﻠﱡﻬﺎ ﺳﻬﻤﺎﻧﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ. ﺴ ﻤ ﺽ ﺧﻴﺒﺮ ﻗﹸ ِ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﺭ ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺧﻴﺒﺮ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﺻﻠﺤﺎﹰ ،ﻭﺑﻌﻀﻬﺎ ﻋﻨﻮﺓ ،ﻓﻘﺪ ﻭﻫﻢ ﻭ ﹶﻏِﻠﻂﹶ ،ﻭﺇﳕﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺸﺒﻬ ﹸﺔ ﺑﺎﳊِﺼﻨﲔ ﺍﻟﻠﱠﺬﻳ ِﻦ ﺃﺳﻠﻤﻬﻤﺎ ﺃﻫﹸﻠﻬﻤﺎ ﰲ ﺣﻘﻦ ﺩﻣﺎﺋﻬﻢ ،ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ ﺃﻫ ﹸﻞ ﺫﻳﻨﻚ ﺍﳊِﺼﻨﲔ ﻣِﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟ ﹸﺬﺭﻳﺔ ﻣﻐﻨﻮﻣﲔ ،ﻇﻦ ﺃﻥ ﺫﻟﻚ ﻟﺼﻠﺢ، ﺏ ﻣﻦ ﺍﻟﺼﻠﺢِ ،ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﺘﺮﻛﻮﺍ ﻭﻟﻌﻤﺮﻯ ﺇﻥ ﺫﻟﻚ ﰲ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟ ﹸﺬﺭﻳﺔ ،ﻛﻀﺮ ٍ ﺽ ﺧﻴﺒﺮ ﻛﻠﱢﻬﺎ ﻋﻨﻮﺓ ﺃﺭﺿﻬﻢ ﺇﻻ ﺑﺎﳊﺼﺎﺭ ﻭﺍﻟﻘﺘﺎﻝِ ،ﻓﻜﺎﻥ ﺣﻜ ﻢ ﺃﺭﺿﻬﻤﺎ ﺣﻜ ﻢ ﺳﺎﺋﺮ ﺃﺭ ِ ﻏﻨﻴﻤ ﹰﺔ ﻣﻘﺴﻮﻣ ﹰﺔ ﺑﲔ ﺃﻫﻠﻬﺎ. ﻒ ﺧﻴﺒﺮ ﺻﻠﺢ ،ﻭﻧﺼﻔﻬﺎ ﻋﻨﻮﺓ ،ﲝﺪﻳﺚ ﳛﲕ ﺑﻦ ﻭﺭﲟﺎ ﺷـﺒ ﻪ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﻧﺼ ﺳﻌﻴﺪ ،ﻋﻦ ﺑﺸﲑ ﺑﻦ ﻳﺴﺎﺭ) :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺴﻢ ﺧﻴﺒ ﺮ ﻧِﺼﻔﲔ :ﻧﺼﻔﹰﺎ ﻟﻪ ،ﻭﻧِﺼﻔﹰﺎ ﻟِﻠﻤﺴﻠﻤﲔ().(٢ ﻒ ﻟﻪ ﻣﻊ ﺳﺎﺋﺮ ﻣﻦ ﻭﻗﻊ ﰲ ﺫﻟﻚ ﺼ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻭﻟﻮ ﺻﺢ ﻫﺬﺍ ،ﻟﻜﺎﻥ ﻣﻌﻨﺎﻩ ﺃ ﱠﻥ ﺍﻟﻨ ) (١ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٣/٥ﰲ ﺍﳌﺰﺍﺭﻋﺔ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٠١٠ﻭﺳﻨﺪﻩ ﻗﻮﻱ.
٢٢٦ ﺍﻟﻨﺼﻒ ﻣﻌﻪ ،ﻷﺎ ﻗﹸﺴﻤﺖ ﻋﻠﻰ ﺳﺘﺔ ﻭﺛﻼﺛﲔ ﺳﻬﻤﺎﹰ ،ﻓﻮﻗﻊ ﺍﻟﺴﻬ ﻢ ﻟﻠﻨﱮ ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻪ ﻭﺳﻠﻢ ﻭﻃﺎﺋﻔﺔ ﻣﻌﻪ ﰲ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺳﻬﻤﺎﹰ ،ﻭﻭﻗﻊ ﺳﺎﺋ ﺮ ﺍﻟﻨﺎﺱ ﰲ ﺑﺎﻗﻴﻬﺎ ،ﻭ ﹸﻛﻠﱡﻬﻢ ﳑﻦ ﺷﻬﺪ ﺍﳊﹸﺪﻳﺒﻴﺔ ﰒ ﺧﻴﺒﺮ ،ﻭﻟﻴﺴﺖ ﺍﳊﺼﻮ ﹸﻥ ﺍﻟﱴ ﺃﺳﻠﻤﻬﺎ ﺃﻫﻠﹸﻬﺎ ﺑﻌﺪ ﺍﳊﺼﺎﺭ ﻭﺍﻟﻘﺘﺎﻝ ﺻﻠﺤﺎﹰ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺻﻠﺤﹰﺎ ﳌﻠﻜﻬﺎ ﺃﻫﻠﹸﻬﺎ ﻛﻤﺎ ﳝﻠﻚ ﺃﻫ ﹸﻞ ﺍﻟ ﺼ ﹾﻠ ِﺢ ﺃﺭﺿﻬﻢ ﻭﺳﺎﺋﺮ ﺃﻣﻮﺍﳍﻢ ،ﻓﺎﳊﻖ ﰲ ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺩﻭﻥ ﻣﺎ ﻗﺎﻟﻪ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻭﻏﲑﻩ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﻫﺬﺍ ﺁﺧﺮ ﻛﻼﻡ ﺃﰉ ﻋﻤﺮ. ﻗﻠﺖ :ﺫﻛﺮ ﻣﺎﻟﻚ ،ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ،ﺃﻥ ﺧﻴﺒ ﺮ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﻋﻨﻮﺓ ،ﻭﺑﻌﻀﻬﺎ ﺻﻠﺤﺎﹰ، ﻭﺍﻟﻜﹸﺘﻴﺒﺔ ﺃﻛﺜﹸﺮﻫﺎ ﻋﻨﻮﺓﹰ ،ﻭﻓﻴﻬﺎ ﺻﻠﺢ ،ﻗﺎﻝ ﻣﺎﻟﻚ :ﻭﺍﻟﻜﹸﺘﻴﺒﺔ ﺃﺭ ﺽ ﺧﻴﺒﺮ ،ﻭﻫﻮ ﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ )(١ ﻋﺬﻕ. ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻋﻦ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ) :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻓﺘﺘﺢ ﺑﻌﺾ ﺧﻴﱪ )(٢ ﻋﻨﻮﺓ(. ﻓﺼﻞ ﺧ ْﻴﺒَﺮ إﻟﻰ وادى اﻟ ُﻘﺮَى ﻓﻲ اﻧﺼﺮاﻓﻪ ج ﻣﻦ َ
ﰒ ﺍﻧﺼﺮﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺧﻴﺒﺮ ﺇﱃ ﻭﺍﺩﻯ ﺍﻟ ﹸﻘﺮﻯ ،ﻭﻛﺎﻥ ﺎ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ، ﻭﻗﺪ ﺍﻧﻀﺎﻑ ﺇﻟﻴﻬﻢ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ،ﻓﻠﻤﺎ ﻧﺰﻟﻮﺍ ﺍﺳﺘﻘﺒﻠﻬﻢ ﻳﻬﻮ ﺩ ﺑﺎﻟﺮﻣﻰ ،ﻭﻫﻢ ﻋﻠﻰ ﻏﲑ ﱮ ج: ﺗﻌﺒﺌﺔٍ ،ﻓﻘﹸِﺘ ﹶﻞ ِﻣ ﺪ ﻋ ﻢ ﻋﺒ ﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ ﺍﻟـﻨﺎﺱ :ﻫﻨﻴﺌﹰﺎ ﻟﻪ ﺍﳉﻨﺔﹸ ،ﻓﻘﺎﻝ ﺍﻟﻨ ﺼﺒﻬﺎ ﺸ ﻤﹶﻠ ﹶﺔ ﺍﻟﱠﱴ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ ِﻣ ﻦ ﺍ ﹶﳌﻐﺎﻧِﻢ ،ﹶﻟ ﻢ ﺗ ِ ) ﹶﻛﻼﱠ ﻭﺍﱠﻟﺬِﻯ ﻧ ﹾﻔﺴِﻰ ِﺑﻴ ِﺪﻩِ ،ﺇ ﱠﻥ ﺍﻟ ﺸﺮﺍ ٍﻙ ﺃﻭ ﺸﺘ ِﻌﻞﹸ ﻋﹶﻠﻴ ِﻪ ﻧﺎﺭﹰﺍ( ،ﻓﻠﻤﺎ ﲰﻊ ﺑﺬﻟﻚ ﺍﻟﻨﺎﺱ ،ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱮ ج ِﺑ ِ ﺍ ﹶﳌﻘﹶﺎ ِﺳﻢ ﻟﺘ )(٣ ِﺷﺮﺍﻛﲔ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ جِ ) :ﺷﺮﺍ ﻙ ِﻣ ﻦ ﻧﺎ ٍﺭ ﺃ ﻭ ﺷﺮﺍﻛﺎﻥ ِﻣ ﻦ ﻧﺎ ٍﺭ( . ﻓﻌﺒﺄ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺻﺤﺎﺑﻪ ﻟِﻠﻘﺘﺎﻝ ،ﻭﺻﻔﱠﻬﻢ ،ﻭﺩﻓﻊ ﻟﻮﺍﺀﻩ ﺇﱃ ﺳﻌ ِﺪ ﺑ ِﻦ ﻋﺒﺎﺩﺓ، ﻭﺭﺍﻳ ﹰﺔ ﺇﱃ ﺍﳊﹸﺒﺎﺏ ﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﺭﺍﻳ ﹰﺔ ﺇﱃ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ ،ﻭﺭﺍﻳﺔ ﺇﱃ ﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ ،ﰒ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﺃﺧﱪﻫﻢ ﺃﻢ ﺇﻥ ﺃﺳﻠﻤﻮﺍ ،ﺃﺣﺮﺯﻭﺍ ﺃﻣﻮﺍﳍﻢ ،ﻭﺣﻘﻨﻮﺍ ﺩﻣﺎﺀَﻫﻢ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٠١٧ﻭﻫﻮ ﻣﺮﺳﻞ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٠١٧ ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) (٤٥٩/٢ﰲ ﺍﳉﻬﺎﺩ.
٢٢٧ ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ،ﻓﱪﺯ ﺭﺟﻞ ﻣﻨﻬﻢ ،ﻓﱪﺯ ﺇﻟﻴﻪ ﺍﻟﺰﺑ ﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ،ﻓﻘﺘﻠﻪ ،ﰒ ﺑﺮﺯ ﺁﺧﺮ، ﻓﻘﺘﻠﻪ ،ﰒ ﺑﺮﺯ ﺁﺧﺮ ،ﻓﱪﺯ ﺇﻟﻴﻪ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻓﻘﺘﻠﻪ ،ﺣﱴ ﻗﹸِﺘ ﹶﻞ ﻣﻨﻬﻢ ﺃﺣﺪ ﻋﺸ ﺮ ﺭﺟﻼﹰ ،ﻛﻠﻤﺎ ﻗﹸِﺘ ﹶﻞ ﻣﻨﻬﻢ ﺭﺟﻞﹲ ،ﺩﻋﺎ ﻣﻦ ﺑﻘﻰ ﺇﱃ ﺍﻹﺳﻼﻡِ ،ﻭﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﲢﻀﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻓﻴﺼﻠﱢﻰ ﺑﺄﺻﺤﺎﺑﻪ ،ﰒ ﻳﻌﻮ ﺩ ﻓﻴﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ، ﻓﻘﺎﺗﻠﻬﻢ ﺣﱴ ﹶﺃﻣﺴﻮﺍ ،ﻭﻏﺪﺍ ﻋﻠﻴﻬﻢ ،ﻓﻠﻢ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ ﻗﻴﺪ ﺭﻣﺢ ﺣﱴ ﺃﻋ ﹶﻄﻮﺍ ﻣﺎ ﺑﺄﻳﺪﻳﻬﻢ، ﻭﻓﺘﺤﻬﺎ ﻋﻨﻮﺓ ،ﻭﻏﻨﻤﻪ ﺍﻟﻠﱠﻪ ﺃﻣﻮﺍﳍﻢ ،ﻭﺃﺻﺎﺑﻮﺍ ﺃﺛﺎﺛﹰﺎ ﻭﻣﺘﺎﻋﹰﺎ ﻛﺜﲑﺍﹰ ،ﻭﺃﻗﺎﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺽ ﺏ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﺑﻮﺍﺩﻯ ﺍﻟ ﹸﻘﺮﻯ ،ﻭﺗﺮﻙ ﺍﻷﺭ ﺑﻮﺍﺩﻯ ﺍﻟ ﹸﻘﺮﻯ ﺃﺭﺑﻌ ﹶﺔ ﺃﻳًﺎﻡ ،ﻭﻗﺴﻢ ﻣﺎ ﺃﺻﺎ ﻭﺍﻟﻨﺨﻞ ﺑﺄﻳﺪﻯ ﺍﻟﻴﻬﻮﺩ ،ﻭﻋﺎﻣﻠﻬﻢ ﻋﻠﻴﻬﺎ ،ﻓﻠﻤﺎ ﺑﻠﻎ ﻳﻬﻮ ﺩ ﺗﻴﻤﺎ َﺀ ﻣﺎ ﻭﺍﻃﺄ ﻋﻠﻴﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻫ ﹶﻞ ﺧﻴﺒﺮ ﻭﹶﻓﺪﻙ ﻭﻭﺍﺩﻯ ﺍﻟ ﹸﻘﺮﻯ ،ﺻﺎﳊﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻗﺎﻣﻮﺍ ﺑﺄﻣﻮﺍﳍﻢ ،ﻓﻠﻤﺎ ﻛﺎ ﹶﻥ ﺯﻣ ﻦ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﺃﺧﺮﺝ ﻳﻬﻮﺩ ﺧﻴﺒﺮ ﻭﹶﻓﺪﻙ ،ﻭﱂ ﻳﺨﺮﺝ ﺃﻫ ﹶﻞ ﺗﻴﻤﺎﺀ ﻭﻭﺍﺩﻯ ﺍﻟ ﹸﻘﺮﻯ ،ﻷﻤﺎ ﺩﺍﺧﻠﺘﺎﻥ ﰲ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ،ﻭﻳﺮﻯ ﺃﻥ ﻣﺎ ﺩﻭﻥ ﻭﺍﺩﻯ ﺍﻟ ﹸﻘﺮﻯ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺣِﺠﺎﺯ ،ﻭﺃﻥ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣِﻦ ﺍﻟﺸﺎﻡ) (١ﻭﺍﻧﺼﺮﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﺾ ﺍﻟﻄﺮﻳﻖ ،ﺳﺎﺭ ﻟﻴﻠﻪ ﺣﺘﻰ ﺇﺫﺍ ﻛﺎﻥ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻳﻖ ﺃﺩﺭﻛﻬﻢ ﺍﻟﻜﹶﺮﻯ، ﻓﻠﻤﺎ ﻛﺎ ﹶﻥ ﺑﺒﻌ ِ ﻋﺮﺱ ،ﻭﻗﺎﻝ ﻟﺒﻼﻝ) :ﺍﻛﻸ ﻟﹶﻨﺎ ﺍﻟﻠﱠﻴ ﹶﻞ( ]ﻓﺼﻠﱠﻰ ﺑﻼ ﹲﻝ ﻣﺎ ﹸﻗﺪﺭ ﻟﻪ ،ﻭﻧﺎﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺏ ﺍﻟﻔﺠ ﺮ ﺍﺳﺘﻨﺪ ﺑﻼﻝ ﺇﱃ ﺭﺍﺣِﻠﺘﻪ ﻣﻮﺍﺟﻪ ﺍﻟﻔﺠﺮ[ ،ﻓﻐﻠﺒﺖ ﺑﻼ ﹰﻻ ﻋﻴﻨﺎﻩ، ﻭﺃﺻﺤﺎﺑﻪ ﻓﻠﻤﺎ ﺗﻘﺎﺭ ﱮ ج ﻭﻻ ﺑﻼﻝﹲ ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺣﱴ ﻭﻫﻮ ﻣﺴﺘﻨﺪ ﺇﱃ ﺭﺍﺣﻠﺘﻪ ،ﻓﻠﻢ ﻳﺴﺘﻴﻘﻆ ﺍﻟﻨ ﻉ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ: ﺿﺮﺑﺘﻬﻢ ﺍﻟﺸﻤﺲ ،ﻓﻜﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﻭﹶﻟﻬﻢ ﺍﺳﺘﻴﻘﺎﻇﺎﹰ ،ﹶﻓ ﹶﻔ ِﺰ ﺖ ﻭﹸﺃﻣﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ. ﺴﻚ ،ﺑﺄﰉ ﺃﻧ ﻯ ﺑﻼ ﹸﻝ(؟ ﻓﻘﺎﻝ :ﺃﺧ ﹶﺬ ﺑﻨﻔﺴﻰ ﺍﻟﺬﻯ ﹶﺃ ﺧ ﹶﺬ ِﺑﻨ ﹾﻔ ِ )ﺃ ﻓﺎﻗﺘﺎﺩﻭﺍ ﺭﻭﺍﺣﻠﻬﻢ ﺷﻴﺌﹰﺎ ﺣﱴ ﺧﺮﺟﻮﺍ ﻣِﻦ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻯ ،ﰒ ﻗﺎﻝ) :ﻫﺬﺍ ﻭﺍ ٍﺩ ﺑﻪ ﺷﻴﻄﹶﺎ ﹲﻥ(، ﻓﻠﻤﺎ ﺟﺎﻭﺯﻩ ،ﺃﻣﺮﻫﻢ ﺃﻥ ﻳ ِﱰﻟﹸﻮﺍ ﻭﺃﻥ ﻳﺘﻮﺿﺆﻭﺍ ،ﰒ ﺻﻠﱠﻰ ﺳـﻨﺔ ﺍﻟﻔﺠﺮ ،ﰒ ﺃﻣﺮ ﺑﻼﻻﹰ ،ﻓﺄﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺻﻠﱠﻰ ﺑﺎﻟﻨﺎﺱ ،ﰒ ﺍﻧﺼﺮﻑ ﺇﻟﻴﻬﻢ ﻭﻗﺪ ﺭﺃﻯ ﻣﻦ ﻓﺰﻋﻬﻢ ﻭﻗﺎﻝ) :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺾ ﹶﺃ ﺭﻭﺍﺣﻨﺎ ،ﻭﹶﻟ ﻮ ﺷﺎ َﺀ ﹶﻟ ﺮ ﺩﻫﺎ ﺇﹶﻟﻴﻨﺎ ﰲ ﺣِﲔ ﹶﻏﻴ ِﺮ ﻫﺬﺍ ،ﻓﺈﺫﺍ ﺭﹶﻗ ﺪ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﻋ ِﻦ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻗﹶﺒ ﺖ ﺼﻠﱢﻴﻬﺎ ﰲ ﻭ ﹾﻗِﺘﻬﺎ( ،ﰒ ﺍﻟﺘﻔ ﺼﻠﱢﻬـﺎ ﻛﻤﺎ ﻛﺎ ﹶﻥ ﻳ ﻉ ﺇﻟﻴﻬﺎ ﹶﻓ ﹾﻠﻴ ﺴﻴﻬﺎ ،ﹸﺛﻢ ﹶﻓ ِﺰ ﺍﻟﺼﻼ ِﺓ ﹶﺃ ﻭ ﻧ ِ ) (١ﺍﻧﻈﺮ ﺍﻟﻄﱪﻱ ) ،(٩١/٣ﻭﺍﺑﻦ ﻛﺜﲑ ) (٤١٣ ،٤١٢/٣ﻭﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ).(١٤٣/٢
٢٢٨ ﺠﻌﻪ ﺿ ﺼﻠﱢﻰ ﻓﹶﺄ ﺸﻴﻄﹶﺎ ﹶﻥ ﺃﺗﻰ ﺑِﻼﻻﹰ ،ﻭﻫ ﻮ ﻗﺎِﺋ ﻢ ﻳ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺃﰉ ﺑﻜﺮ ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﺍﻟ ﱮ ﺣﺘﻰ ﻧﺎﻡ( ،ﰒ ﺩﻋﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻼﻻﹰ ،ﻓﺄﺧﱪﻩ ﲟﺜﻞ ﻣﺎ ﺼ ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ﻳﻬﺪﺋﻪ ﹶﻛﻤﺎ ﻳ ﻬﺪﹸﺃ ﺍﻟ )(١ ﺃﺧﱪ ﺑﻪ ﺃﺑﺎ ﺑﻜﺮ. ﻭﻗﺪ ﺭﻭﻯ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻛﺎﻧﺖ ﰲ ﻣﺮﺟﻌﻬﻢ ﻣِﻦ ﺍﳊﺪﻳﺒﻴﺔ ،ﻭﺭﻭﻯ ﺃﺎ ﻛﺎﻧﺖ ﰲ ﻣﺮﺟﻌﻬﻢ ﻣِﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻭﻗﺪ ﺭﻭﻯ ِﻗﺼﺔ ﺍﻟﻨﻮ ِﻡ ﻋﻦ ﺻﻼ ِﺓ ﺍﻟﺼﺒﺢ ﻋِﻤﺮﺍ ﹸﻥ ﺑﻦ ﺣﺼﲔ، ﻭﱂ ﻳﻮﻗﱢﺖ ﻣﺪﺗﻬﺎ (٢)،ﻭﻻ ﺫﻛﺮ ﰲ ﺃﻯ ﻏﺰﻭﺓ ﻛﺎﻧﺖ ،ﻭﻛﺬﻟﻚ ﺭﻭﺍﻫﺎ ﺃﺑﻮ ﻗﺘﺎﺩﺓ )(٣ ﻛﻼﳘﺎ ﰲ ﻗﺼﺔ ﻃﻮﻳﻠﺔ ﳏﻔﻮﻇﺔ. )(٤ ﻭﺭﻭﻯ ﻣﺎﻟﻚ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ :ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺑﻄﺮﻳﻖ ﻣﻜﺔ ،ﻭﻫﺬﺍ ﻣﺮﺳﻞ. ﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰉ ﻋﻠﻘﻤﺔ، ﻭﻗﺪ ﺭﻭﻯ ﺷﻌﺒﺔ ،ﻋﻦ ﺟﺎﻣﻊ ﺑﻦ ﺷﺪﺍﺩ ،ﻗﺎﻝ :ﲰﻌ ﻗﺎﻝ :ﲰﻌﺖ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻗﺎﻝ :ﺃﻗﺒﻠﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺯﻣﻦ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻓﻘﺎﻝ )(٥ ﺍﻟﻨﱮ ج ) :ﻣ ﻦ ﻳ ﹾﻜﻠﹶﺆﻧﺎ(؟ .ﻓﻘﺎﻝ ﺑﻼﻝ :ﺃﻧﺎ ...ﻓﺬﻛﺮ ﺍﻟﻘﺼﺔ. ﻟﻜﻦ ﻗﺪ ﺍﺿﻄﺮﺑﺖ ﺍﻟﺮﻭﺍ ﹸﺓ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ ﻋﻦ ﺷﻌﺒﺔ، ﻋﻦ ﺟﺎﻣﻊ :ﺇﻥ ﺍﳊﺎﺭﺱ ﻓﻴﻬﺎ ﻛﺎﻥ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ،ﻭﻗﺎﻝ ﹸﻏﻨ ﺪ ﺭ ﻋﻨﻪ :ﺇﻥ ﺍﳊﺎﺭﺱ ﻛﺎﻥ ﺑﻼﻻﹰ، ﻭﺍﺿﻄﺮﺑﺖ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺗﺎﺭﳜﻬﺎ ،ﻓﻘﺎﻝ ﺍﳌﻌﺘ ِﻤﺮ ﺑ ﻦ ﺳﻠﻴﻤﺎﻥ :ﻋﻦ ﺷﻌﺒﺔ ﻋﻨﻪ :ﺇﺎ ﻛﺎﻧﺖ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻭﻗﺎﻝ ﻏﲑﻩ ﻋﻨﻪ :ﺇﺎ ﻛﺎﻧﺖ ﰲ ﻣﺮﺟﻌﻬﻢ ﻣﻦ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻓﺪﻝ ﻋﻠﻰ ﻭﻫ ٍﻢ ﻭﻗﻊ ﻓﻴﻬﺎ ،ﻭﺭﻭﺍﻳﺔ ﺍﻟﺰﻫﺮﻯ ﻋﻦ ﺳﻌﻴﺪ ﺳﺎﳌﺔ ﻣِﻦ ﺫﻟﻚ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ ﻓﻲ ﻓﻘﻪ هﺬﻩ اﻟﻘﺼﺔ
ﲔ ﻳﺴﺘﻴﻘﻆ ﺃﻭ ﻳﺬﻛﺮﻫﺎ. ﻓﻴﻬﺎ :ﺃﻥ ﻣﻦ ﻧﺎﻡ ﻋﻦ ﺻﻼﺓ ﺃﻭ ﻧﺴﻴﻬﺎ ،ﻓﻮﻗﺘﻬﺎ ﺣ ﺐ ﺗﻘﻀﻰ ،ﻛﻤﺎ ﺗﻘﻀﻰ ﺍﻟﻔﺮﺍﺋﺾ ،ﻭﻗﺪ ﻗﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻓﻴﻬﺎ :ﺃﻥ ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗ ) (١ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٢٦ ،٤٢٥/٦ﰲ ﺍﻷﻧﺒﻴﺎﺀ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٤/٢ﰲ ﺍﳌﻮﺍﻗﻴﺖ. ) (٤ﺍﳌﻮﻃﺄ ).(١٥ ،١٤/١ ) (٥ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ٣٨٦/١ﻭ (٤٦٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٤٧ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ.
٢٣٠ ﺃﺳﺮﻯ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﲟﻜﺔ).(١ ﻭﻣﻨﻬﺎ :ﺳﺮﻳ ﹸﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﰲ ﺛﻼﺛﲔ ﺭﺍﻛﺒﹰﺎ ﳓﻮ ﻫﻮﺍﺯﻥ، ﻓﺠﺎﺀﻫﻢ ﺍﳋﱪ ،ﻓﻬﺮﺑﻮﺍ ﻭﺟﺎﺅﻭﺍ ﳏﺎﳍﻢ ،ﻓﻠﻢ ﻳ ﹾﻠ ﻖ ﻣﻨﻬﻢ ﺃﺣﺪﺍﹰ ،ﻓﺎﻧﺼﺮﻑ ﺭﺍﺟﻌﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ، ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺪﻟﻴﻞ :ﻫﻞ ﻟﻚ ﰲ ﲨ ٍﻊ ﻣﻦ ﺧﹾﺜﻌﻢ ﺟﺎﺅﻭﺍ ﺳﺎﺋﺮﻳﻦ ،ﻭﻗﺪ ﺃﺟﺪﺑﺖ ﺑﻼﺩﻫﻢ؟ ﻓﻘﺎﻝ ﻋﻤﺮ :ﱂ ﻳﺄﻣﺮﱏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻢ ،ﻭﱂ ﻳ ﻌ ِﺮ ﺽ ﳍﻢ. ﻭﻣﻨﻬﺎ :ﺳﺮﻳﺔ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ﰲ ﺛﻼﺛﲔ ﺭﺍﻛﺒﺎﹰ ،ﻓﻴﻬﻢ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﻧﻴﺲ ﺇﱃ ﻳﺴﲑ ﺑﻦ ِﺭﺯﺍﻡ ﺍﻟﻴﻬﻮﺩﻯ ،ﻓﺈﻧﻪ ﺑﻠﻎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻧﻪ ﳚﻤﻊ ﻏﹶﻄﻔﺎﻥ ﻟِﻴﻐﺰﻭﻩ ﻢ ،ﻓﺄﺗﻮﻩ ﲞﻴﺒﺮ ﻓﻘﺎﻟﻮﺍ :ﺃﺭﺳﻠﻨﺎ ﺇﻟﻴﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻴﺴﺘﻌﻤﻠﻚ ﻋﻠﻰ ﺧﻴﺒﺮ ،ﻓﻠﻢ ﻳﺰﺍﻟﻮﺍ ﺣﱴ ﺗِﺒﻌﻬﻢ ﰲ ﺛﻼﺛﲔ ﺭﺟ ﹰ ﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻓﻠﻤﺎ ﺑﻠﻐﻮﺍ ﻗﹶﺮﻗﺮﺓ ﻧِﻴﺎﺭ ﻭﻫﻰ ﻣﻦ ﻼ ﻣﻊ ﹸﻛ ﱢﻞ ﺭﺟﻞ ﻣﻨﻬﻢ ﺭﺩﻳ ﺧﻴﺒﺮ ﻋﻠﻰ ﺳﺘﺔ ﺃﻣﻴﺎﻝ ﻧﺪﻡ ﻳﺴﲑ ،ﻓﺄﻫﻮﻯ ﺑﻴﺪﻩ ﺇﱃ ﺳﻴﻒ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﻧﻴﺲ ،ﻓﻔﻄﻦ ﻟﻪ ﻋﺒﺪ ﻕ ﺍﻟﻘﻮﻡ ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﻤﻜﻦ ﻣِﻦ ﻳﺴﲑ، ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﻧﻴﺲ ،ﻓﺰﺟﺮ ﺑﻌﲑﻩ ،ﰒ ﺍﻗﺘﺤﻢ ﻋﻦ ﺍﻟﺒﻌﲑ ﻳﺴﻮ ﺵ ﻣﻦ ﺷﻮﺣﻂ ،ﻓﻀﺮﺏ ﺑﻪ ﻭﺟﻪ ﻋﺒﺪ ﺿﺮﺏ ﺭﺟﻠﻪ ﻓﻘﻄﻌﻬﺎ ،ﻭﺍﻗﺘﺤﻢ ﻳﺴﲑ ﻭﰱ ﻳﺪﻩ ﻣِﺨﺮ ﺍﻟﻠﱠﻪ ﻓﺸﺠﻪ ﻣﺄﻣﻮﻣﺔ ،ﻓﺎﻧﻜﻔﺄ ﹸﻛﻞﱡ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺭﺩﻳﻔﻪ ،ﻓﻘﺘﻠﻪ ﻏ ﲑ ﺭﺟﻞ ﻣِﻦ ﺐ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﺃﺣﺪ ،ﻭﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺒﺼﻖ ﺼ ﺍﻟﻴﻬﻮﺩ ﺃﻋﺠﺰﻫﻢ ﺷﺪﺍﹰ ،ﻭﱂ ﻳ ﰲ ﺷﺠﺔ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﻧﻴﺲ ،ﻓﻠﻢ ﺗ ِﻘﺢ ،ﻭﱂ ﺗﺆﺫﻩ ﺣﱴ ﻣﺎﺕ. ﻭﻣﻨﻬﺎ :ﺳﺮﻳ ﹸﺔ ﺑﺸﲑ ﺑﻦ ﺳﻌﺪ ﺍﻷﻧﺼﺎﺭﻯ ﺇﱃ ﺑﲎ ﻣﺮﺓ ﺑﻔﺪﻙ ﰲ ﺛﻼﺛﲔ ﺭﺟﻼﹰ ،ﻓﺨﺮﺝ ﺐ ﻋﻨﺪ ﺇﻟﻴﻬﻢ ،ﻓﻠﻘﻰ ﺭِﻋﺎﺀ ﺍﻟﺸﺎﺀ ،ﻓﺎﺳﺘﺎﻕ ﺍﻟﺸﺎ َﺀ ﻭﺍﻟﻨﻌﻢ ،ﻭﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻓﺄﺩﺭﻛﻪ ﺍﻟﻄﻠ ﺍﻟﻠﻴﻞ ،ﻓﺒﺎﺗﻮﺍ ﻳﺮﻣﻮﻢ ﺑﺎﻟﻨﺒ ِﻞ ﺣﱴ ﻓﲎ ﻧﺒﻞﹸ ﺑﺸﲑ ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﻮﻟﱠﻰ ﻣﻨﻬﻢ ﻣ ﻦ ﻭﻟﱠﻰ ،ﻭﺃﹸﺻﻴﺐ ﻣﻨﻬﻢ ﻣ ﻦ ﺃﹸﺻﻴﺐ ،ﻭﻗﺎﺗﻞ ﺑﺸﲑ ﻗﺘﺎ ﹰﻻ ﺷﺪﻳﺪﺍﹰ ،ﻭﺭﺟﻊ ﺍﻟﻘﻮ ﻡ ﺑﻨﻌﻤﻬﻢ ﻭﺷﺎﺋﻬﻢ ،ﻭﲢﺎﻣﻞ ﺑﺸ ﲑ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﻓﺪﻙ ،ﻓﺄﻗﺎﻡ ﻋﻨﺪ ﻳﻬﻮﺩ ﺣﱴ ﺑﺮﺋﺖ ﺟِﺮﺍﺣﻪ ،ﻓﺮﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﰒ ﺑﻌﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺳﺮﻳﺔ ﺇﱃ ﺍﳊﹸ ﺮﹶﻗ ِﺔ ﻣﻦ ﺟﻬﻴﻨﺔ ،ﻭﻓﻴﻬﻢ ﺃﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ،ﻓﻠﻤﺎ ﺩﻧﺎ ﻣﻨﻬﻢ ،ﺑﻌﺚ ﺍﻷﻣ ﲑ ﺍﻟﻄﻼﺋﻊ ،ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ ﲞﱪﻫﻢ ،ﺃﻗﺒﻞ ﺣﱴ ﺇﺫﺍ ﺩﻧﺎ ﻣﻨﻬﻢ ﻟﻴﻼﹰ ،ﻭﻗﺪ ﺍﺣﺘﻠﺒﻮﺍ ﻭﻫﺪﺅﻭﺍ ،ﻗﺎﻡ ﻓﺤﻤ ﺪ ﺍﻟﻠﱠﻪ ،ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﹸﻪ ،ﰒ ﻗﺎﻝ :ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﻟﻠﱠﻪ ﻚ ﻟﻪ ،ﻭﺃﻥ ﺗﻄﻴﻌﻮﱏ ،ﻭﻻ ﺗﻌﺼﻮﱏ ،ﻭﻻ ﺗﺨﺎﻟﻔﻮﺍ ﺃﻣﺮﻯ ،ﻓﺈﻧﻪ ﻻ ﺭﺃﻯ ﳌﻦ ﻻ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٥٥ﰲ ﺍﳉﻬﺎﺩ.
٢٣١ ﻕ ﻛ ﹲﻞ ﻳﻄﺎﻉ ،ﰒ ﺭﺗﺒﻬﻢ ﻭﻗﺎﻝ :ﻳﺎ ﻓﻼﻥ ،ﺃﻧﺖ ﻭﻓﻼﻥ ،ﻭﻳﺎ ﻓﻼﻥ ﺃﻧﺖ ﻭﻓﻼﻥ ،ﻻ ﻳﻔﺎ ِﺭ ﻣﻨﻜﻤﺎ ﺻﺎ ِﺣﺒﻪ ﻭﺯﻣﻴﻠﻪ ،ﻭﺇﻳﺎﻛﻢ ﺃﻥ ﻳﺮﺟﻊ ﺃﺣﺪ ﻣﻨﻜﻢ ،ﻓﺄﻗﻮﻝ :ﺃﻳﻦ ﺻﺎﺣﺒﻚ؟ ﻓﻴﻘﻮﻝ :ﻻ ﺃﺩﺭﻯ ،ﻓﺈﺫﺍ ﻛﺒﺮﺕ ،ﻓﻜﺒﺮﻭﺍ ،ﻭﺟﺮﺩﻭﺍ ﺍﻟﺴﻴﻮﻑ ،ﰒ ﹶﻛﺒﺮﻭﺍ ،ﻭﲪﻠﻮﺍ ﲪﻠﺔ ﻭﺍﺣﺪﺓ، ﻭﺃﺣﺎﻃﹸﻮﺍ ﺑﺎﻟﻘﻮﻡ ،ﻭﺃﺧﺬﻢ ﺳﻴﻮ ﻑ ﺍﻟﻠﱠﻪ ،ﻓﻬﻢ ﻳﻀﻌﻮﺎ ﻣﻨﻬﻢ ﺣﻴﺚ ﺷﺎﺅﻭﺍ ،ﻭﺷﻌﺎﺭﻫﻢ: ﺱ ﺑﻦ ﻧﻬِﻴﻚ ،ﻓﻠﻤﺎ ﺩﻧﺎ ﻣﻨﻪ، ﺖ ﺃ ِﻣﺖ ،ﻭﺧﺮﺝ ﺃﹸﺳﺎﻣﺔ ﰲ ﺃﺛﺮ ﺭﺟﻞ ﻣﻨﻬﻢ ﻳﻘﺎﻝ ﻟﻪ ﻣِﺮﺩﺍ ﹶﺃ ِﻣ ﺤ ﻤﻪ ﺑﺎﻟﺴﻴﻒ ،ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻓﻘﺘﻠﻪ ،ﰒ ﺍﺳﺘﺎﻗﻮﺍ ﺍﻟﺸﺎ َﺀ ﻭﺍﻟﻨﻌﻢ ﻭﺍﻟﺬﱡ ﺭﻳﺔ ،ﻭﻛﺎﻧﺖ ﻭﹶﻟ ﺳﻬﻤﺎﻧﻬﻢ ﻋﺸﺮﺓ ﺃﺑﻌﺮﺓ ﻟﻜﻞ ﺭﺟﻞ ﺃﻭ ِﻋ ﺪﹶﻟﻬﺎ ﻣﻦ ﺍﻟﻨﻌﻢ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﺃﹸﺧﱪ ﲟﺎ ﺻﻨﻊ ﺃﹸﺳﺎﻣﺔ ،ﻓ ﹶﻜﺒﺮ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ) :ﺃﻗﺘ ﹾﻠﺘﻪ ﺑ ﻌ ﺪ ﻣﺎ ﻗﹶﺎ ﹶﻝ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ؟( ﻚ ﺑﻼ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ﺖ ﻋ ﻦ ﹶﻗ ﹾﻠﺒِﻪ( ﰒ ﻗﺎﻝ ) :ﻣ ﻦ ﹶﻟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺇﻧﻤﺎ ﻗﺎﳍﺎ ﻣﺘﻌﻮﺫﺍﹰ ،ﻗﺎﻝ) :ﹶﻓ ﻬﻼﱠ ﺷ ﹶﻘ ﹾﻘ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ( ،ﻓﻤﺎ ﺯﺍﻝ ﻳﻜﺮﺭ ﺫﻟﻚ ﻋﻠﻴﻪ ﺣﱴ ﲤﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﺳﻠ ﻢ ﻳﻮﻣﺌﺬ) (١ﻭﻗﺎﻝ :ﻳﺎ ﻼ ﻳﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﹸﻋﻄﻰ ﺍﻟﻠﱠﻪ ﻋﻬﺪﹶﺍ ﺃﻻ ﺃﻗﺘﻞ ﺭﺟ ﹶ )ﺑﻌﺪﻯ( ﻓﻘﺎﻝ ﺃﹸﺳﺎﻣﺔ :ﺑﻌﺪﻙ. ﻓﺼﻞ ﻓﻲ ﺑﻌﺜﻪ ج إﻟﻰ ﺑﻨﻰ اﻟ ُﻤَﻠﻮﱠح ﺑﺎﻟﻜﺪﻳﺪ
ﻭﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻏﺎﻟﺐ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟﻜﹶﻠﱮ ﺇﱃ ﺑﲎ ﺍ ﹸﳌﹶﻠﻮﺡ ﺑﺎﻟ ﹶﻜﺪِﻳﺪ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻐﲑ ﻋﻠﻴﻬﻢ. ﺏ ﺑﻦ ﻋﺘﺒﺔ ،ﻋﻦ ﻣﺴﻠﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﳉﻬﲎ ،ﻋﻦ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﺤﺪﺛﲎ ﻳﻌﻘﻮ ﺖ ﰲ ﺳﺮﻳﺘﻪ ،ﻓﻤﻀﻴﻨﺎ ﺣﱴ ﺇﺫﺍ ﻛﻨﺎ ِﺑ ﹶﻘﺪِﻳﺪ ﹶﻟﻘِﻴﻨﺎ ﺑﻪ ﺟﻨﺪﺏ ﺑﻦ ﻣﻜﻴﺚ ﺍﳉﹸﻬﲎ ،ﻗﺎﻝ :ﻛﻨ ﺖ ﻷﺳﻠﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﻏﺎﻟﺐ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺒ ﺮﺻﺎﺀ ﺍﻟﻠﻴﺜﻰ ،ﻓﺄﺧﺬﻧﺎﻩ ،ﻓﻘﺎﻝ :ﺇﳕﺎ ﺟﺌ ﺖ ﻋﻠﻰ ﺖ ﻟِﺘﺴﻠﻢ ،ﻓﻼ ﻳﻀﺮﻙ ﺭِﺑﺎﻁﹸ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ،ﻭﺇﻥ ﻛﻨ ﺖ ﺇﳕﺎ ﺟﺌ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺇﻥ ﻛﻨ ﻼ ﺃﺳﻮﺩ ،ﻭﻗﺎﻝ ﻟﻪ :ﺍﻣﻜﺚ ﻏﲑ ﺫﻟﻚ ،ﺍﺳﺘﻮﺛﻘﻨﺎ ﻣِﻨﻚ ،ﻓﺄﻭﺛﻘﻪ ﺭِﺑﺎﻃﹰﺎ ﻭﺧﻠﱠﻒ ﻋﻠﻴﻪ ﺭﻭﳚ ﹰ ﻣﻌﻪ ﺣﱴ ﳕﺮ ﻋﻠﻴﻚ ،ﻓﺈﺫﺍ ﻋﺎﺯﻙ ،ﻓﺎﺣﺘﺰ ﺭﺃﺳﻪ ،ﻓﻤﻀﻴﻨﺎ ﺣﱴ ﺃﺗﻴﻨﺎ ﺑﻄﻦ ﺍﻟ ﹶﻜﺪِﻳﺪ ،ﻓﱰﻟﻨﺎﻩ ﺖ ﻋﺸﻴ ﹰﺔ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ،ﻓﺒﻌﺜﲎ ﺃﺻﺤﺎﰉ ﺇﻟﻴﻪ ،ﹶﻓ ﻌ ﻤ ﺪﺕ ﺇﱃ ﺗﻞ ﻳﻄﻠﻌﲎ ﻋﻠﻰ ﺍﳊﺎﺿﺮ ،ﻓﺎﻧﺒﻄﺤ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٩٨/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
٢٣٢ ﻋﻠﻴﻪ ،ﻭﺫﻟﻚ ﻗﺒ ﹶﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﻓﺨﺮﺝ ﺭﺟﻞ ﻣﻨﻬﻢ ،ﻓﻨﻈﺮ ﻓﺮﺁﱏ ﻣﻨﺒﻄِﺤﹰﺎ ﻋﻠﻰ ﺍﻟﺘﻞ، ﻓﻘﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺇﱏ ﻷﺭﻯ ﺳﻮﺍﺩﹰﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘ ﱢﻞ ﻣﺎ ﺭﺃﻳﺘﻪ ﰲ ﺃ ﻭ ِﻝ ﺍﻟﻨﻬﺎﺭ ،ﻓﺎﻧﻈﺮﻯ ﻻ ﺗﻜﻮ ﹸﻥ ﷲ ﻻ ﺃﻓﻘﺪ ﺷﻴﺌﹰﺎ .ﻗﺎﻝ :ﻓﻨﺎﻭﻟﻴﲎ ﺾ ﺃﻭﻋﻴﺘﻚ ،ﻓﻨﻈﺮﺕ ،ﻓﻘﺎﻟﺖ :ﻻ ﻭﺍ ِ ﺏ ﺍﺟﺘﺮﺕ ﺑﻌ ﺍﻟﻜِﻼ ﻗﻮﺳﻰ ﻭﺳﻬﻤﲔ ﻣﻦ ﻧﺒﻠﻰ ،ﻓﻨﺎﻭﻟﺘﻪ ،ﻓﺮﻣﺎﱏ ﺑﺴﻬﻢ ،ﻓﻮﺿﻌﻪ ﰲ ﺟﻨﱮ ،ﻓﱰﻋﺘﻪ ﻓﻮﺿﻌﺘﻪ ﻭﱂ ﺃﲢﺮﻙ ،ﰒ ﺭﻣﺎﱏ ﺑﺎﻵﺧﺮ ،ﻓﻮﺿﻌﻪ ﰲ ﺭﺃﺱ ﻣﻨﻜﱮ ،ﻓﱰﻋﺘﻪ ﻓﻮﺿﻌﺘﻪ ﻭﱂ ﺃﲢﺮﻙ ،ﻓﻘﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻣﺎ ﻭﺍﷲِ ،ﻟﻘﺪ ﺧﺎﻟﻄﻪ ﺳﻬﺎﻣﻰ ،ﻭﻟﻮ ﻛﺎﻥ ﺭﺑﻴﺌ ﹰﺔ ﻟﺘﺤﺮﻙ ،ﻓﺈﺫﺍ ﺃﺻﺒﺤﺖِ ،ﻓﺎﺑﺘﻐﻰ ﺳ ﻬ ﻤ ﻰ ﻓﺨﺬﻳﻬﻤﺎ ﻻ ﲤﻀﻐﻬﻤﺎ ﺍﻟﻜﻼﺏ ﻋﻠﻰ ،ﻗﺎﻝ :ﻓﺄﻣﻬﻠﻨﺎﻫﻢ ﺣﱴ ﺇﺫﺍ ﺭﺍﺣﺖ ﺭﻭﺍﺋﺤﻬﻢ، ﻭﺍﺣﺘﻠﺒﻮﺍ ﻭﺳﻜﻨﻮﺍ ،ﻭﺫﻫﺒﺖ ﻋﺘ ﻤﺔﹸ ﺍﻟﻠﻴﻞ ،ﺷﻨﻨﺎ ﻋﻠﻴﻬﻢ ﺍﻟﻐﺎﺭﺓ ،ﻓﻘﺘﻠﻨﺎ ﻣﻦ ﻗﺘﻠﻨﺎ ،ﻭﺍﺳﺘﻘﻨﺎ ﺍﻟﻨﻌﻢ ،ﻓﻮﺟﻬﻨﺎ ﻗﺎﻓﻠﲔ ﺑﻪ ،ﻭﺧﺮﺝ ﺻﺮﳜﹸﻬﻢ ﺇﱃ ﻗﻮﻣﻬﻢ ،ﻭﺧﺮﺟﻨﺎ ﺳِﺮﺍﻋﹰﺎ ﺣﱴ ﳕﺮ ﺑﺎﳊﺎﺭﺙ ﺑﻦ ﻣﺎﻟﻚ ﻭﺻﺎﺣِﺒﻪ ،ﻓﺎﻧﻄﻠﻘﻨﺎ ﺑﻪ ﻣﻌﻨﺎ ،ﻭﺃﺗﺎﻧﺎ ﺻﺮﻳ ﺦ ﺍﻟﻨﺎﺱ ،ﻓﺠﺎﺀﻧﺎ ﻣﺎ ﻻ ِﻗﺒ ﹶﻞ ﻟﻨﺎ ﺑﻪ ،ﺣﱴ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺇﻻ ﺑﻄ ﻦ ﺍﻟﻮﺍﺩﻯ ﻣِﻦ ﹸﻗ ﺪﻳﺪٍ ،ﺃﺭﺳﻞ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻣﻦ ﺣﻴﺚ ﺷﺎﺀ ﷲ ﻣﺎ ﺭﺃﻳﻨﺎ ﻗﺒﻞ ﺫﻟﻚ ﻣﻄﺮﺍﹰ ،ﻓﺠﺎﺀ ﲟﺎ ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻳ ﹾﻘ ﺪﻡ ﻋﻠﻴﻪ ،ﻓﻠﻘﺪ ﺭﺃﻳﺘﻬﻢ ﺳﻴﻼﹰ ،ﻻ ﻭﺍ ِ ﻭﻗﻮﻓﹰﺎ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻨﺎ ﻣﺎ ﻳ ﹾﻘ ِﺪﺭ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ،ﻭﳓﻦ ﻧﺤﺪﻭﻫﺎ ،ﻓﺬﻫﺒﻨﺎ ﺳِﺮﺍﻋﹰﺎ )(١ ﺣﱴ ﺃﺳﻨﺪﻧﺎﻫﺎ ﰲ ﺍﳌﹸﺸﻠﱠﻞ ،ﰒ ﺣﺪﺭﻧﺎﻫﺎ ﻋﻨﻪ ،ﻓﺄﻋﺠﺰﻧﺎ ﺍﻟﻘﻮ ﻡ ﲟﺎ ﰲ ﺃﻳﺪﻳﻨﺎ. ﻭﻗﺪ ﻗﻴﻞ :ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﺮﻳﺔ ﻫﻰ ﺍﻟﺴﺮﻳﺔ ﺍﻟﱴ ﻗﺒﻠﻬﺎ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
ﱮ ج) :ﻣﺎ ﰒ ﻗﺪﻡ ﺣﺴﻴﻞ ﺑﻦ ﻧﻮﻳﺮﺓ ،ﻭﻛﺎﻥ ﺩﻟﻴ ﹶﻞ ﺍﻟﻨﱮ ج ﺇﱃ ﺧﻴﺒﺮ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨ ﺖ ﲨﻌﹰﺎ ﻣﻦ ﻳﻤﻦ ﻭ ﹶﻏ ﹶﻄﻔﹶﺎﻥ ﻭﺣﻴﺎﻥ ،ﻭﻗﺪ ﺑﻌﺚ ﺇﻟﻴﻬﻢ ﻋﻴﻴﻨﺔ :ﺇﻣﺎ ﺃﻥ ﻭﺭﺍﺀﻙ(؟ ﻗﺎﻝ :ﺗﺮﻛ ﺾ ﺗﺴﲑﻭﺍ ﺇﻟﻴﻨﺎ ،ﻭﺇﻣﺎ ﺃﻥ ﻧﺴ ﲑ ﺇﻟﻴﻜﻢ ،ﻓﺄﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﺃﻥ ِﺳ ﺮ ﺇﻟﻴﻨﺎ ،ﻭﻫﻢ ﻳﺮﻳﺪﻭﻧﻚ ،ﺃﻭ ﺑﻌ ﺃﻃﺮﺍﻓﻚ ،ﻓﺪﻋﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻓﺬﻛﺮ ﳍﻤﺎ ﺫﻟﻚ ،ﻓﻘﺎﻻ ﲨﻴﻌﹰﺎ :ﺍﺑﻌﺚ ﺑﺸﲑ ﺑﻦ ﺳﻌﺪ ،ﻓﻌﻘﺪ ﻟﻪ ﻟﻮﺍﺀ ،ﻭﺑﻌﺚ ﻣﻌﻪ ﺛﻼﲦﺎﺋﺔ ﺭﺟﻞ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺴﲑﻭﺍ ﺍﻟﻠﻴﻞ ،ﻭﻳﻜﻤﻨﻮﺍ ﺍﻟﻨﻬﺎﺭ ،ﻭﺧﺮﺝ ﻣﻌﻬﻢ ﺣﺴﻴﻞ ﺩﻟﻴﻼﹰ ،ﻓﺴﺎﺭﻭﺍ ﺍﻟﻠﻴﻞ ﻭﻛﻤﻨﻮﺍ ﺍﻟﻨﻬﺎﺭ ،ﺣﱴ ﺃﺗﻮﺍ ﺃﺳﻔ ﹶﻞ ﺧﻴﺒﺮ، ﺣﱴ ﺩﻧﻮﺍ ﻣِﻦ ﺍﻟﻘﻮﻡ ،ﻓﺄﻏﺎﺭﻭﺍ ﻋﻠﻰ ﺳﺮﺣﻬﻢ ﻭﺑﻠﻎ ﺍﳋ ﱪ ﲨﻌﻬﻢ ﻓﺘﻔﺮﻗﻮﺍ ،ﻓﺨﺮﺝ ﺑﺸﲑ ﰲ ﺃﺻﺤﺎﺑﻪ ﺣﱴ ﺃﺗﻰ ﳏﺎﻟﱠﻬﻢ ،ﻓﻴﺠﺪﻫﺎ ﻟﻴﺲ ﺎ ﺃﺣﺪ ،ﻓﺮﺟﻊ ﺑﺎﻟﻨﻌﻢ ،ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﺑﺴﻼﺡ ،ﹶﻟﻘﹸﻮﺍ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ )(٦١٠ ،٦٠٩/٢
٢٣٣ ﻒ ﲨﻊ ﻋﻴﻨﹰﺎ ﻟﻌﻴﻴﻨﺔ ،ﻓﻘﺘﻠﻮﻩ ،ﰒ ﻟﻘﹸﻮﺍ ﲨ ﻊ ﻋﻴﻴﻨﺔ ﻭﻋﻴﻴﻨﺔ ﻻ ﻳﺸ ﻌ ﺮ ﻢ ،ﻓﻨﺎﻭﺷﻮﻫﻢ ،ﰒ ﺍﻧﻜﺸ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺻﺎﺑﻮﺍ ﻣﻨﻬﻢ ﺭﺟﻠﲔ ،ﹶﻓ ﹶﻘ ِﺪﻣﻮﺍ ﻤﺎ ﻋﻠﻰ ﺍﻟﻨﱮ ﻋﻴﻴﻨﺔ ،ﻭﺗﺒﻌﻬﻢ ﺃﺻﺤﺎ ج ،ﻓﺄﺳﻠﻤﺎ ﻓﺄﺭﺳﻠﻬﻤﺎ. ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻮﻑ ﻟﻌﻴﻴﻨﺔ ﻭﻗﺪ ﻟﻘﻴﻪ ﻣﻨﻬﺰﻣﹰﺎ ﺗﻌﺪﻭ ﺑﻪ ﻓﺮﺳﻪ :ﻗﻒ .ﻗﺎﻝ :ﻻ ﺃﻗ ِﺪ ﺭ ﺾ ﻣﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺧﻠﻔﻰ ﺍﻟﻄﻠﺐ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﺎﺭﺙ :ﺃﻣﺎ ﺁﻥ ﻟﻚ ﺃﻥ ﺗﺒﺼ ﺮ ﺑﻌ ﺖ ﻣِﻦ ﺣﲔ ﺯﺍﻟﺖ ﻗﺪ ﻭﻃﺄ ﺍﻟﺒﻼﺩ ،ﻭﺃﻧﺖ ﺗﻮﺿﻊ ﰲ ﻏﲑ ﺷﻰﺀ؟ ﻗﺎﻝ ﺍﳊﺎﺭﺙ :ﻓﺄﻗﻤ ﺐ ﺍﻟﺬﻯ ﺩﺧﻠﻪ. ﺲ ﺇﱃ ﺍﻟﻠﻴﻞ ﻭﻣﺎ ﺃﺭﻯ ﺃﺣﺪﺍﹰ ،ﻭﻻ ﻃﻠﺒﻮﻩ ﺇﻻ ﺍﻟﺮﻋ ﺍﻟﺸﻤ ﻓﺼﻞ
ﺳﺮﻳﺔ ﺍﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ﻭﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﺑﻦ ﺃﰉ ﺣ ﺪ ﺭ ٍﺩ ﺍﻷﺳﻠﻤﻰ ﰲ ﺳ ِﺮﻳﺔ ،ﻭﻛﺎﻥ ﻣِﻦ ﻗﺼﺘﻪ ﻣﺎ ﺫﻛﺮ ﻼ ﻣﻦ ﺟﺸﻢ ﺑ ِﻦ ﻣﻌﺎﻭﻳﺔ ،ﻳﻘﺎﻝ ﻟﻪ :ﻗﻴﺲ ﺑﻦ ﺭﻓﺎﻋﺔ ،ﺃﻭ ﺭِﻓﺎﻋﺔ ﺑﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﺃﻥ ﺭﺟ ﹰ ﻗﻴﺲ ،ﺃﻗﺒﻞ ﰲ ﻋﺪﺩ ﻛﺜﲑ ﺣﱴ ﻧﺰﻟﻮﺍ ﺑﺎﻟﻐﺎﺑﺔ ﻳﺮﻳﺪ ﺃﻥ ﳚﻤﻊ ﹶﻗﻴﺴﹰﺎ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻑ ﰲ ﺟﺸﻢ ،ﻗﺎﻝ :ﻓﺪﻋﺎﱏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺭﺟﻠﲔ ﻣﻦ ج ،ﻭﻛﺎﻥ ﺫﺍ ﺍﺳﻢ ﻭ ﺷ ﺮ ٍ ﺨﺒ ٍﺮ ﻭ ِﻋ ﹾﻠ ٍﻢ( ،ﻓﻘﺪﻡ ﺇﻟﻴﻨﺎ ﺍﳌﺴﻠﻤﲔ ،ﻓﻘﺎﻝ) :ﺍﺧ ﺮﺟﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟ ﺮﺟِ ﻞ ﺣﺘﻰ ﺗﺄﺗﻮﺍ ِﻣﻨﻪِ ﺑ ﷲ ﻣﺎ ﻗﺎﻣﺖ ﺑﻪ ﺿﻌﻔﹰﺎ ﺣﱴ ﺩﻋﻤﻬﺎ ﺍﻟﺮﺟﺎ ﹸﻝ ﻣﻦ ﺷﺎﺭﻓﹰﺎ ﻋﺠﻔﺎﺀَ ،ﹶﻓﺤِ ﻤ ﹶﻞ ﻋﻠﻴﻬﺎ ﺃﺣﺪﻧﺎ ،ﻓﻮﺍ ِ ﺧﻠﻔﻬﺎ ﺑﺄﻳﺪﻳﻬﻢ ﺣﱴ ﺍﺳﺘﻘﻠﱠﺖ ﻭﻣﺎ ﻛﺎﺩﺕ ،ﻭﻗﺎﻝ) :ﺗﺒﻠﱠﻐﻮﺍ ﻋﻠﹶﻰ ﻫ ِﺬ ِﻩ( ﻓﺨﺮﺟﻨﺎ ﻭﻣﻌﻨﺎ ﺳِﻼﺣﻨﺎ ﻣﻦ ﺍﻟﻨﺒﻞ ﻭﺍﻟﺴﻴﻮﻑ ،ﺣﱴ ﺇﺫﺍ ﺟﺌﻨﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﳊﺎﺿﺮ ﻣﻊ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ، ﺕ ﺻﺎﺣﱮ ،ﻓﻜﻤﻨﺎ ﰲ ﻧﺎﺣﻴﺔ ﺃﹸﺧﺮﻯ ﻣِﻦ ﺣﺎﺿﺮ ﺍﻟﻘﻮﻡ ،ﻗﻠﺖ ﻓ ﹶﻜ ﻤﻨﺖ ﰲ ﻧﺎﺣﻴﺔٍ ،ﻭﺃﻣﺮ ﷲ ﺇﻧﺎ ﺕ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺴﻜﺮ ،ﻓﻜﺒﺮﺍ ﻭ ﺷﺪﺍ ﻣﻌﻰ ،ﻓﻮﺍ ِ ﺕ ﻭﺷﺪﺩ ﳍﻤﺎ :ﺇﺫﺍ ﲰﻌﺘﻤﺎﱏ ﻗﺪ ﻛﺒﺮ ﺸﻴﻨﺎ ﺍﻟﻠﻴ ﹸﻞ ﺣﱴ ﺫﻫﺒﺖ ﻓﺤﻤﺔ ﺍﻟﻌﺸﺎﺀ، ﻛﺬﻟﻚ ﻧﻨﺘﻈﺮ ﺃﻥ ﻧﺮﻯ ﻏِﺮﺓ ﺃﻭ ﻧﺮﻯ ﺷﻴﺌﺎﹰ ،ﻭﻗﺪ ﹶﻏ ِ ﻭﻗﺪ ﻛﺎﻥ ﳍﻢ ﺭﺍﻉ ﻗﺪ ﺳﺮﺡ ﰲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ،ﻓﺄﺑﻄﺄ ﻋﻠﻴﻬﻢ ،ﺣﱴ ﲣ ﻮﻓﹸﻮﺍ ﻋﻠﻴﻪ ،ﻓﻘﺎﻡ ﷲ ﻷﺗﺒ ﻌ ﻦ ﺃﺛﺮ ﺭﺍﻋﻴﻨﺎ ﺻﺎﺣﺒﻬﻢ ﺭِﻓﺎﻋﺔ ﺑﻦ ﻗﻴﺲ ،ﻓﺄﺧﺬ ﺳﻴﻔﹶﻪ ،ﻓﺠﻌﻠﻪ ﰲ ﻋﻨﻘﻪ ،ﻭﻗﺎﻝ :ﻭﺍ ِ ﻫﺬﺍ ،ﻭﺍ ِ ﷲ ﻚ .ﻓﻘﺎﻝ :ﻭﺍ ِ ﷲ ﻻ ﺗﺬﻫﺐ ،ﳓ ﻦ ﻧﻜﻔﻴ ﷲ ﻟﻘﺪ ﺃﺻﺎﺑﻪ ﺷﺮ ،ﻓﻘﺎﻝ ﻧﻔﺮ ﳑﻦ ﻣﻌﻪ :ﻭﺍ ِ ﷲ ﻻ ﻳﺘﺒﻌﲎ ﻣﻨﻜﻢ ﺃﺣﺪ ،ﻭﺧﺮﺝ ﺣﱴ ﳝ ﺮ ﺐ ﺇﻻ ﺃﻧﺎ .ﻗﺎﻟﻮﺍ :ﻓﻨﺤﻦ ﻣﻌﻚ ،ﻭﻗﺎﻝ :ﻭﺍ ِ ﻻ ﻳﺬﻫ ﺕ ﺖ ﺇﻟﻴﻪ ﻓﺎﺣﺘﺰﺯ ﷲ ﻣﺎ ﺗﻜﻠﱠﻢ ،ﻓﻮﺛﺒ ﰉ ،ﻓﻠﻤﺎ ﺃﻣﻜﻨﲎ ،ﻧﻔﺤﺘﻪ ﺑﺴﻬﻢ ﻓﻮﺿﻌﺘﻪ ﰲ ﻓﺆﺍﺩﻩ ،ﻓﻮﺍ ِ
٢٣٤ ﷲ ﻣﺎ ﻛﺎﻥ ﺇﻻ ﺕ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺴﻜﺮ ،ﻭﻛﺒﺮﺕ ،ﻭﺷ ﺪ ﺻﺎﺣﺒﺎﻯ ﻓﻜﺒﺮﺍ ،ﻓﻮﺍ ِ ﺭﺃﺳﻪ ،ﰒ ﺷﺪﺩ ﻒ ﺍﻟﻨﺠﺎ ُﺀ ﳑﻦ ﻛﺎﻥ ﻓﻴﻪ :ﻋﻨﺪﻙ ﻋﻨﺪﻙ ﺑﻜ ﱢﻞ ﻣﺎ ﻗﺪﺭﻭﺍ ﻋﻠﻴﻪ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻭﺃﺑﻨﺎﺋﻬﻢ ،ﻭﻣﺎ ﺧ ﻼ ﻋﻈﻴﻤﺔ ،ﻭﻏﻨﻤﹰﺎ ﻛﺜﲑﺓ ،ﻓﺠﺌﻨﺎ ﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻣﻌﻬﻢ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ،ﻭﺍﺳﺘﻘﻨﺎ ﺇﺑ ﹰ ﺖ ﺖ ﺑﺮﺃﺳﻪ ﺃﲪﻠﻪ ﻣﻌﻰ ،ﻓﺄﻋﻄﺎﱏ ﻣﻦ ﺗﻠﻚ ﺍﻹﺑﻞ ﺛﻼﺛﺔ ﻋﺸﺮ ﺑﻌﲑﹰﺍ ﰲ ﺻﺪﺍﻗﻰ ،ﻓﺠﻤﻌ ﻭﺟﺌ ﺖ ﺭﺳﻮﻝ ﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﻗﻮﻣﻰ ،ﻓﺄﺻﺪﻗﺘﻬﺎ ﻣﺎﺋﱴ ﺩﺭﻫﻢ ،ﻓﺠﺌ ﺖ ﻗﺪ ﺗﺰﻭﺟ ﱃ ﺃﻫﻠﻰ ،ﻭﻛﻨ ﺇﱠ ﺖ ﺃﻳﺎﻣﺎﹰ ،ﰒ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ج ﺃﺳﺘﻌﻴﻨﻪ ﻋﻠﻰ ﻧﻜﺎﺣﻰ ،ﻓﻘﺎﻝ) :ﻭﺍﷲ ﻣﺎ ﻋﻨﺪﻯ ﻣﺎ ﺃﻋﻴﻨﻚ( ،ﻓﻠﺒﺜ ﻫﺬﻩ ﺍﻟﺴﺮﻳﺔ. ﻓﺼﻞ ﻓﻲ ﺑﻌﺜﻪ ﺳﺮﻳﺔ إﻟﻰ إﺿَﻢ
ﻭﺑﻌﺚ ﺳﺮﻳﺔ ﺇﱃ ﺇﺿﻢ ،ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺃﺑﻮ ﻗﹶﺘﺎﺩﺓ ،ﻭﻣﺤﻠﱢﻢ ﺑﻦ ﺟﺜﱠﺎﻣﺔ ﰲ ﻧﻔﺮ ﻣﻦ ﺐ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ،ﻓﻤ ﺮ ﻢ ﻋﺎ ِﻣﺮ ﺑﻦ ﺍﻷﺿﺒﻂ ﺍﻷﺷﺠﻌﻰ ﻋﻠﻰ ﻗﹶﻌﻮ ٍﺩ ﻟﻪ ﻣﻌﻪ ﻣﺘﻴ ﻊ ﻟﻪ ،ﻭﻭ ﹶﻃ ﺤﻠﱢﻢ ﺑ ﻦ ﺟﺜﱠﺎﻣﺔ ﻓﻘﺘﻠﻪ ﻟﺸﺊ ﻟﹶﱭ ،ﻓﺴﻠﱠﻢ ﻋﻠﻴﻬﻢ ﺑﺘﺤﻴﺔ ﺍﻹﺳﻼﻡ ،ﻓﺄﻣﺴﻜﻮﺍ ﻋﻨﻪ ،ﻭﲪﻞ ﻋﻠﻴﻪ ﻣ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ،ﻭﺃﺧﺬ ﺑﻌﲑﻩ ﻭ ﻣﺘﻴﻌﻪ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﺧﱪﻭﻩ ﺍﳋﱪ، ﺿ ﺮﺑﺘ ﻢ ﰲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﹶﻓﺘﺒﻴﻨﻮﹾﺍ ﻭﻻ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ِﻟ ﻤ ﻦ ﻓﱰﻝ ﻓﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ﴿ :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺇﺫﹶﺍ ﳊﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻓ ِﻌﻨ ﺪ ﺍﻟﻠﱠﻪ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜﻴﺮﺓﹲ، ﺽﺍﹶ ﺖ ﻣ ﺆﻣِﻨﹰﺎ ﺗﺒﺘﻐﻮ ﹶﻥ ﻋ ﺮ ﺴ ﹶﺃﹾﻟﻘﹶﻰ ﺇﹶﻟﻴﻜﹸﻢ ﺍﻟﺴﻼ ﻡ ﹶﻟ ﻚ ﹸﻛﻨﺘ ﻢ ﻣ ﻦ ﹶﻗﺒﻞﹸ ﹶﻓ ﻤ ﻦ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓﹶﺘﺒﻴﻨﻮﺍﹾ ،ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻛﹶﺎ ﹶﻥ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ﺧﺒِﲑﹰﺍ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[٩٤:ﻓﻠﻤﺎ ﻗﺪﻣﻮﺍ ،ﺃﹸ ﺧِﺒ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻗﺘﻠﺘﻪ ﺖ ﺑﺎﷲ؟(. ﺑﻌﺪ ﻣﺎ ﻗﺎﻝ ﺁﻣﻨ ﻭﳌﺎ ﻛﺎﻥ ﻋﺎ ﻡ ﺧﻴﺒﺮ ،ﺟﺎﺀ ﻋﻴﻴﻨ ﹸﺔ ﺑﻦ ﺑﺪ ٍﺭ ﻳﻄﻠﹸﺐ ِﺑ ﺪ ِﻡ ﻋﺎﻣﺮ ﺑﻦ ﺍﻷﺿﺒﻂ ﺍﻷﺷﺠﻌﻰ ﺤﻠﱢﻢ ،ﻭﻫﻮ ﺳﻴ ﺪ ِﺧﻨﺪِﻑ ،ﻓﻘﺎﻝ ﻉ ﺑ ﻦ ﺣﺎﺑﺲ ﻳ ﺮﺩ ﻋﻦ ﻣ ﻭﻫﻮ ﺳﻴ ﺪ ﹶﻗﻴﺲ ،ﻭﻛﺎﻥ ﺍﻷﻗﺮ ﲔ ﺇﺫﺍ ﺴ ﲔ ﺑﻌﲑﹰﺍ ﻭ ﺧ ﻤ ِ ﺴ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﻘﻮﻡ ﻋﺎﻣﺮ ) :ﻫ ﹾﻞ ﹶﻟ ﹸﻜ ﻢ ﺃ ﹾﻥ ﺗ ﹾﺄﺧﺬﹸﻭﺍ ﺍﻵﻥ ِﻣﻨﺎ ﺧ ﻤ ِ ﷲ ﻻ ﺃﺩﻋﻪ ﺣﱴ ﺃﹸﺫﻳ ﻖ ﻧﺴﺎﺀﻩ ﻣﻦ ﺍﳊﹸﺮﻗﺔ ﻣﺜﻞ ﺭ ﺟ ﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ(؟ ﻓﻘﺎﻝ ﻋﻴﻴﻨ ﹸﺔ ﺑ ﻦ ﺑﺪﺭ :ﻭﺍ ِ ﻣﺎ ﺃﺫﺍﻕ ﻧﺴﺎﺋﻰ ،ﻓﻠﻢ ﻳﺰﻝ ﺑﻪ ﺣﺘﻰ ﺭﺿﻮﺍ ﺑﺎﻟﺪﻳﺔ ،ﻓﺠﺎﺅﻭﺍ ﲟﺤﻠﱢﻢ ﺣﱴ ﻳﺴﺘﻐﻔﺮ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻤﺎ ﻗﺎﻡ ﺑﲔ ﻳﺪﻳﻪ ،ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﻻ ﺗ ﻐ ِﻔ ﺮ ﶈﻠﱢﻢ( ﻭﻗﺎﳍﺎ ﺛﻼﺛﺎﹰ ،ﻓﻘﺎﻡ ﻭﺇﻧﻪ ﻟﻴﺘﻠﻘﻰ ﺩﻣﻮﻋﻪ ﺑﻄﺮﻑ ﺛﻮﺑﻪ.
٢٣٥ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺯﻋﻢ ﻗﻮﻣﻪ ﺃﻧﻪ ﺍﺳﺘﻐﻔﺮ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ،ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺣﺪﺛﲎ ﻉ ﺑ ﻦ ﺣﺎﺑﺲ ،ﻓﺨﻼ ﻢ ،ﻓﻘﺎﻝ :ﻳﺎ ﺳﺎﱂ ﺃﺑﻮ ﺍﻟﻨﻀﺮ ،ﻗﺎﻝ :ﱂ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺪﻳ ﹶﺔ ﺣﱴ ﻗﺎﻡ ﺍﻷﻗﺮ ﻼ ﺗﺘ ﺮﻛﹸﻮﻧﻪ ِﻟﻴﺼﻠ ﺢ ﺑﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻓﻤﻨﻌﺘﻤﻮﻩ ﺇﻳﺎﻩ. ﻣﻌﺸﺮ ﹶﻗﻴﺲ؛ ﺳﺄﻟﻜﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺘﻴ ﹰ ﻀ ﺃﻓﺄ ِﻣﻨﺘﻢ ﺃﻥ ﻳﻐ ﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻜﻢ ﻟِﻐﻀﺒﻪ ،ﺃﻭ ﻳﻠ ﻌﻨﻜﹸﻢ ﺐ ﻋﻠﻴﻜﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻴﻐﻀ ﺴِﻠ ﻤﻨﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ،ﺃﻭ ﻵِﺗﻴ ﻦ ﲞﻤﺴﲔ ﷲ ﻟﺘ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻴﻠ ﻌﻨﻜﹸﻢ ﺍﻟﻠﱠﻪ ﺑﻠﻌﻨﺘﻪ ،ﻭﺍ ِ ﻣﻦ ﺑﲎ ﲤﻴﻢ ﹸﻛﻠﱡﻬﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﺍﻟﻘﺘﻴﻞ ﻣﺎ ﺻﻠﱠﻰ ﻗﹶﻂ ﻓﻸ ﹸﻃﱠﻠﻦ ﺩﻣﻪ ،ﻓﻠﻤﺎ ﻗﺎﻝ ﺫﻟﻚ :ﺃﺧﺬﹸﻭﺍ ﺍﻟﺪﻳﺔ. ﻓﺼﻞ ﻓﻲ ﺳﺮﻳﺔ ﻋﺒﺪ اﻟﻠﱠﻪ ﺑﻦ ﺣُﺬاﻓﺔ اﻟﺴﱠﻬﻤﻰ
ﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻧﺰ ﹶﻝ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ﴿ :ﻳﹶﺄﻳﻬﺎ ﺍﻟ ِﺬﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﺃﻃِﻴﻌﻮﹾﺍ ﺍﻟﻠﱠﻪ ﻭﹶﺃﻃِﻴﻌﻮﹾﺍ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﻭﹸﺃ ﻭﻟِﻰ ﺍ َﻷ ﻣ ِﺮ ِﻣﻨ ﹸﻜ ﻢ﴾]ﺍﻟﻨﺴﺎﺀ: ،[٥٩ﰲ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺬﺍﻓﺔ ﺍﻟﺴﻬﻤﻰ ﺑﻌﺜﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺳ ِﺮﻳ ٍﺔ. ﻭﺛﺒﺖ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺶ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﻴﺪﺓ ،ﻋﻦ ﺃﰉ ﻼ ِﻣ ﻦ ﺴﻠﹶﻤﻰ ،ﻋﻦ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﺍﺳﺘﻌﻤ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺭﺟ ﹰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟ ﺍﻷﻧﺼﺎ ِﺭ ﻋﻠﻰ ﺳ ِﺮﻳﺔٍ ،ﺑﻌﺜﹶﻬﻢ ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻟﻪ ﻭﻳﻄِﻴﻌﻮﺍ ،ﻗﺎﻝ :ﻓﺄﻏﻀﺒﻮﻩ ﰲ ﺷﻰﺀٍ، ﻓﻘﺎﻝ :ﺍﲨﻌﻮﺍ ﱃ ﺣﻄﹶﺒﺎﹰ ،ﻓﺠﻤﻌﻮﺍ ،ﻓﻘﺎﻝ :ﹶﺃ ﻭِﻗﺪﻭﺍ ﻧﺎﺭﺍ ،ﻓﺄﻭﹶﻗﺪﻭﺍ ،ﰒ ﻗﺎﻝ :ﺃﱂ ﻳ ﹾﺄ ﻣ ﺮﻛﹸﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﺴﻤﻌﻮﺍ ﱃ ﻭﺗﻄﻴﻌﻮﺍ؟ ﻗﺎﻟﹸﻮﺍ :ﺑﻠﹶﻰ ،ﻗﺎﻝ :ﻓﺎ ﺩ ﺧﻠﹸﻮﻫﺎ ،ﻗﺎﻝ :ﻓﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺖ ﺍﻟﻨﺎﺭ، ﻀﺒﻪ ،ﻭﻃﹸ ِﻔﹶﺌ ِ ﺴﻜﹶﻦ ﹶﻏ ﺇﱃ ﺑﻌﺾٍ ،ﻭﻗﺎﻟﹸﻮﺍ :ﺇﳕﺎ ﹶﻓ ﺮ ﺭﻧﺎ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺍﻟﻨﺎﺭ .ﹶﻓ ﻓﻠﻤﺎ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺫﻛﺮﻭﺍ ﺫﻟﻚ ﻟﻪ ﻓﻘﺎﻝ) :ﹶﻟ ﻮ ﺩ ﺧﻠﹸﻮﻫﺎ ﻣﺎ ﺧ ﺮﺟﻮﺍ ِﻣﻨﻬﺎ، ﺇﻧﻤﺎ ﺍﻟﻄﱠﺎ ﻋﺔﹸ ﰲ ﺍ ﹶﳌ ﻌﺮﻭﻑ( .ﻭﻫﺬﺍ ﻫﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺬﺍﻓﺔ ﺍﻟﺴﻬﻤﻰ. ﷲ ﻭﺭﺳﻮﻟِﻪ ﰲ ﻇﻨﻬﻢ ،ﻓﻜﺎﻧﻮﺍ ﻣﺘﺄﻭﻟﲔ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻮ ﺩﺧﻠﹸﻮﻫﺎ ﺩﺧﻠﹸﻮﻫﺎ ﻃﺎﻋﺔ ِ ﺨﻠﱠﺪﻭﻥ ﻓﻴﻬﺎ؟ ﻗﻴﻞ :ﳌﺎ ﻛﺎﻥ ﺇﻟﻘﺎ ُﺀ ﻧﻔﻮﺳﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ﻣﻌﺼﻴ ﹰﺔ ﻳﻜﻮﻧﻮﻥ ﺎ ﳐﻄﺌﲔ ،ﻓﻜﻴﻒ ﻳ ﻗﺎﺗِﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﻓﻬﻤﻮﺍ ﺑﺎ ﹸﳌﺒﺎﺩﺭﺓ ﺇﻟﻴﻬﺎ ﻣﻦ ﻏﲑ ﺍﺟﺘﻬﺎﺩ ﻣﻨﻬﻢ :ﻫﻞ ﻫﻮ ﻃﺎﻋ ﹲﺔ ﻭﻗﹸﺮﺑﺔ ،ﺃﻭ ﲔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﳏﺮﻡ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﺗﺴﻮﻍﹸ ﻃﺎﻋ ﹸﺔ ﻭﱃ ﺍﻷﻣﺮ ﻓﻴﻪ ،ﻷﻧﻪ ﻻ ﻣﻌﺼﻴﺔﹲ؟ ﻛﺎﻧﻮﺍ ﻣ ﹾﻘﺪِﻣ ﷲ ﻃﺎﻋ ﹶﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴ ِﺔ ﺍﳋﺎﻟﻖ ،ﻓﻜﺎﻧﺖ ﻃﺎﻋ ﹸﺔ ﻣ ﻦ ﺃﻣﺮﻫﻢ ﺑﺪﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻣﻌﺼﻴ ﹰﺔ ِ
٢٣٦ ﺲ ﺍﳌﻌﺼﻴﺔ ،ﻓﻠﻮ ﺩﺧﻠﹸﻮﻫﺎ، ﺐ ﺍﻟﻌﻘﻮﺑﺔ ،ﻷﺎ ﻧﻔ ﻭﺭﺳﻮﻟﻪ ،ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﻫﻰ ﺳﺒ ﷲ ﻭﺭﺳﻮﻟِﻪ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻄﻴﻌﲔ ﻟﻮﱃ ﺍﻷﻣﺮ ،ﻓﻠﻢ ﺗﺪﻓﻊ ﻃﺎﻋﺘﻬﻢ ﻟﻮﱃ ﺍﻷﻣ ِﺮ ﻟﻜﺎﻧﻮﺍ ﻋﺼﺎ ﹰﺓ ِ ﷲ ﻗﺪ ﺤ ﻖ ﻟﻠﻮﻋﻴﺪ ،ﻭﺍ ُ ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻷﻢ ﻗﺪ ﻋِﻠﻤﻮﺍ ﺃﻥ ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ،ﻓﻬﻮ ﻣﺴﺘ ِ ﻣﻌﺼﻴﺘﻬﻢ ِ ﺠﺐ ﻃﺎﻋﺘﻪ ﺎﻫﻢ ﻋﻦ ﻗﺘﻞ ﺃﻧﻔﺴﻬﻢ ،ﻓﻠﻴﺲ ﳍﻢ ﺃﻥ ﻳ ﹾﻘ ِﺪﻣﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﻰ ﻃﺎﻋﺔ ﳌﻦ ﻻ ﺗ ِ ﺇﻻ ﰲ ﺍﳌﻌﺮﻭﻑ. ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺣ ﹾﻜ ﻢ ﻣ ﻦ ﻋﺬﱠﺏ ﻧﻔﺴﻪ ﻃﺎﻋﺔ ﻟﻮﱃ ﺍﻷﻣﺮ ،ﻓﻜﻴﻒ ﻣﻦ ﻋﺬﱠﺏ ﻣﺴﻠﻤﹰﺎ ﻻ ﳚﻮﺯ ﺗﻌﺬﻳﺒﻪ ﻃﺎﻋﺔ ﻟﻮﱃ ﺍﻷﻣﺮ. ﻭﺃﻳﻀﹰﺎ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺍﳌﺬﻛﻮﺭﻭﻥ ﻟﻮ ﺩﺧﻠﹸﻮﻫﺎ ﳌﺎ ﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ ﻣﻊ ﻗﺼ ِﺪﻫﻢ ﻃﺎﻋ ﹶﺔ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺑﺬﻟﻚ ﺍﻟﺪﺧﻮﻝِ ،ﻓﻜﻴﻒ ﲟﻦ ﲪﻠﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﳚﻮ ﺯ ﻣِﻦ ﺍﻟﻄﺎﻋﺔ ﺍﻟﺮﻏﺒ ﹸﺔ ﻭﺍﻟﺮﻫﺒ ﹸﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ. ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﻟﻮ ﺩﺧﻠﹸﻮﻫﺎ ،ﳌﺎ ﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ ﻣﻊ ﻛﻮﻢ ﻗﺼﺪﻭﺍ ﻃﺎﻋﺔ ﺍﻷﻣﲑ، ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﻜﻴﻒ ﲟﻦ ﺩﺧﻠﻬﺎ ﻣِﻦ ﻫﺆﻻﺀ ﺍ ﹸﳌﹶﻠﺒﺴﲔ ﺇﺧﻮﺍﻥ ﻭﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﻃﺎﻋ ﹲﺔ ِ ﺙ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ،ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﻗﺪ ﺗﺼ ﲑ ﻋﻠﻴﻬﻢ ﳉﻬﺎ ﹶﻝ ﺃﻥ ﺫﻟﻚ ﻣﲑﺍ ﹲ ﺍﻟﺸﻴﺎﻃﲔ ،ﻭﺃﻭﳘﹸﻮﺍ ﺍ ﹸ ﺱ ﻋﻠﻴﻪ ﻳﻈ ﻦ ﺃﻧﻪ ﺩﺧﻠﻬﺎ ﺑﺮﺩﹰﺍ ﻭﺳﻼﻣﺎﹰ ،ﻛﻤﺎ ﺻﺎﺭﺕ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺧﻴﺎ ﺭ ﻫﺆﻻﺀ ﻣﻠﺒﻮ ﲝﺎﻝ ﺭﲪﺎﱏ ،ﻭﺇﳕﺎ ﺩﺧﻠﻬﺎ ﲝﺎ ِﻝ ﺷﻴﻄﺎﱏ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ ﺑﺬﻟﻚ ،ﻓﻬﻮ ﻣﻠﺒﻮﺱ ﻋﻠﻴﻪ، ﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﻮﳘﻬﻢ ﺃﻧﻪ ﻣِﻦ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﲪﻦ ،ﻭﻫﻮ ﻣِﻦ ﺃﻭﻟﻴﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﻠﻢ ﺑﻪ ،ﻓﻬﻮ ﻣﻠﺒ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺃﻛﺜﺮﻫﻢ ﻳﺪﺧﻠﻬﺎ ﲝﺎﻝ ﺑﻬﺘﺎﱏ ﻭﲢﻴﻞ ﺇﻧﺴﺎﱏ ،ﻓﻬﻢ ﰲ ﺩﺧﻮﳍﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺛﻼﺛ ﹸﺔ ﺱ ﻋﻠﻴﻪ ،ﻭﻣﻠﺒﺲ ،ﻭﻣﺘﺤﻴﻞ ،ﻭﻧﺎﺭ ﺍﻵﺧﺮﺓ ﺃﺷﺪ ﻋﺬﺍﺑﹰﺎ ﻭﺃﺑﻘﻰ ﺃﺻﻨﺎﻑ :ﻣﻠﺒﻮ ﻓﺼﻞ ﻓﻲ ﻋُﻤﺮة اﻟﻘﻀ ﱢﻴ ِﺔ
ﻗﺎﻝ ﻧﺎﻓﻊ :ﻛﺎﻧﺖ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﺳﻨ ﹶﺔ ﺳﺒﻊ ،ﻭﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻰ :ﳌﺎ ﺭﺟ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺧﻴﱪ ،ﺑﻌﺚ ﺍﻟﺴﺮﺍﻳﺎ ،ﻭﺃﻗﺎﻡ ﺑﺎﳌﺪﻳﻨ ِﺔ ﺣﱴ ﺍﺳﺘﻬﻞ ﺫﻭ ﺍﻟﻘﹶﻌﺪﺓ ،ﰒ ﻧﺎﺩﻯ ﰲ ﺍﻟﻨﺎﺱ ﺑﺎﳋﺮﻭﺝ. ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ ﻣِﻦ ﻋﺎﻡ ﺍﳊﹸﺪﻳﺒﻴﺔ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﰒ ﺧﺮ ﻣﻌﺘﻤﺮﹰﺍ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﺳﻨ ﹶﺔ ﺳﺒﻊ ،ﻭﻫﻮ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻯ ﺻﺪﻩ ﻓﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻦ ﺍﳌﺴﺠ ِﺪ
٢٣٧ ﳉﺤﻒ ﻭﺍ ِﳌﺠﺎﻥﱠ ،ﻭﺍﻟﻨﺒﻞ ﻭﺍﻟﺮﻣﺎﺡ، ﺍﳊﺮﺍﻡ ،ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ ﻳ ﹾﺄﺟﺞ ،ﻭﺿﻊ ﺍﻷﺩﺍﺓ ﹸﻛﱠﻠﻬﺎ :ﺍ ﹶ ﺐ ﺍﻟﺴﻴﻮﻑِ ،ﻭﺑﻌﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺟﻌﻔ ﺮ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﺑﲔ ﻳﺪﻳﻪ ﻭﺩﺧﻠﻮﺍ ﺑﺴﻼﺡ ﺍﻟﺮﺍﻛ ِ ﺖ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺣ ﺰ ِﻥ ﺍﻟﻌﺎ ِﻣ ِﺮﻳﺔ ،ﻓﺨﻄﺒﻬﺎ ﺇﻟﻴﻪ ،ﻓﺠﻌﻠﺖ ﺃﻣﺮﻫﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺇﱃ ﻣﻴﻤﻮﻧﺔ ﺑﻨ ِ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﻛﺎﻧﺖ ﺃﹸﺧﺘﻬﺎ ﺃﹸﻡ ﺍﻟﻔﻀﻞ ﲢﺘﻪ ،ﻓﺰ ﻭ ﺟﻬﺎ ﺍﻟﻌﺒﺎ ﺱ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﺸﻔﹸﻮﺍ ﻋ ِﻦ ﺍ ﹶﳌﻨﺎﻛِﺐ ،ﻭﺍ ﺳ ﻌﻮﺍ ﰲ ﺍﻟ ﱠﻄﻮﺍﻑ(ِ ،ﻟﻴﺮﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻣﺮ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ) :ﺍ ﹾﻛ ِ ﺍ ﹸﳌ ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺟﹶﻠﺪﻫﻢ ﻭﹸﻗ ﻮﺗﻬﻢ (١).ﻭﻛﺎﻥ ﻳﻜﺎﻳﺪﻫﻢ ﺑ ﹸﻜﻞﱢ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ،ﻓﻮﻗﻒ ﺃﻫﻞ ﻣﻜﺔ: ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟﺼﺒﻴﺎﻥﹸ ،ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻭﻫﻢ ﻳﻄﻮﻓﻮﻥ ﺑﺎﻟﺒﻴﺖ، ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺭﻭﺍﺣﺔ ﺑﲔ ﻳﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺮﲡﺰ ﻣﺘﻮﺷﺤﹰﺎ ﺑﺎﻟﺴﻴﻒ ﻳﻘﻮﻝ: ﺧﻠﱡﻮﺍ ﺑﲎ ﺍﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻋﻦ ْ ﺳﺒﻴِﻠ ِﻪ ﹶﻗ ﺪ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ﰲ ﺗﻨﺰِﻳِﻠ ِﻪ ﺏ ﺇﻧﻰ ﻣ ﺆ ِﻣ ﻦ ﺑِﻘــﻴِﻠ ِﻪ ﻒ ﺗﺘﻠﹶﻰ ﻋﻠﻰ ﺭﺳﻮِﻟ ِﻪ ﻳﺎ ﺭ ﰲ ﺻﺤٍ ﻀ ِﺮﺑ ﹸﻜ ﻢ ﻋﻠﻰ ﺗ ﹾﺄﻭِﻳِﻠ ِﻪ ﺇﻧﻰ ﺭﹶﺃﻳﺖ ﺍﳊﹶــ ﻖ ﰲ ﻗﺒﻮِﻟ ِﻪ ﺍﻟﻴ ﻮ ﻡ ﻧ )(٢ ﳋِﻠﻴ ﹶﻞ ﻋ ﻦ ﺧﻠِﻴﻠـ ِﻪ ﺿـﺮﺑﹰﺎ ﻳﺰِﻳ ﹸﻞ ﺍﳍﹶﺎ ﻡ ﻋ ﻦ ﻣﻘِﻴﻠِﻪ ﻭﻳ ﹾﺬ ِﻫﻞﹸ ﺍ ﹶ ﻭﺗﻐﻴﺐ ﺭﺟﺎﻝ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﻨﻈﹸﺮﻭﺍ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺣﻨ ﹶﻘﹰﺎ ﻭﻏﻴﻈﺎﹰ، ﻓﺄﻗﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﻜﺔ ﺛﻼﺛﺎﹰ ،ﻓﻠﻤﺎ ﺃﺻﺒ ﺢ ﻣِﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ،ﺃﺗﺎﻩ ﺳ ﻬﻴﻞﹸ ﺑ ﻦ ﻋﻤﺮﻭٍ، ﺲ ﺍﻷﻧﺼﺎ ِﺭ ﻳﺘﺤ ﺪﺙ ﻣﻊ ﺳﻌ ِﺪ ﺑﻦ ﻭﺣﻮﻳ ِﻄﺐ ﺑ ﻦ ﻋﺒﺪ ﺍﻟ ﻌﺰﻯ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﳎﻠ ِ ﺿﻨﺎ ،ﻓﻘﺪ ﻣﻀﺖ ﺖ ِﻣ ﻦ ﺃﺭ ِ ﻋﺒﺎﺩﺓ ،ﻓﺼﺎﺡ ﺣﻮﻳﻄﺐ :ﻧﻨﺎﺷﺪﻙ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻌﻘﺪ ﳌﺎ ﺧ ﺮ ﺟ ﻚ ﻭﻻ ﺃﺭﺽ ﺁﺑﺎﺋﻚ، ﺿ ﺖ ﻻ ﹸﺃﻡ ﻟﻚ ،ﻟﻴﺴﺖ ﺑﺄﺭ ِ ﺍﻟﺜﻼﺙﹸ ،ﻓﻘﺎﻝ :ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ :ﻛﺬﺑ ﺤﺖ ﷲ ﻻ ﳔﺮﺝ ،ﰒ ﻧﺎﺩﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﻮﻳﻄِﺒﹰﺎ ﺃﻭ ﺳﻬﻴﻼﹰ ،ﻓﻘﺎﻝ) :ﺇﻧﻰ ﹶﻗ ﺪ ﻧ ﹶﻜ ﻭﺍ ِ ﻀ ﻊ ﺍﻟ ﹶﻄﻌﺎﻡ ،ﹶﻓﻨ ﹾﺄﻛﹸﻞ ،ﻭﺗﺄﻛﹸﻠﻮ ﹶﻥ ﺚ ﺣﺘﻰ ﹶﺃ ﺩﺧ ﹶﻞ ِﺑﻬﺎ ،ﻭﻧ ﻀ ﺮﻛﹸﻢ ﹶﺃ ﹾﻥ ﹶﺃ ﻣﻜﹸ ﹶ ِﻣﻨﻜﹸﻢ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻓﻤﺎ ﻳ ﺖ ﻋﻨﺎ ،ﻓﺄﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﺎ ﺭﺍﻓﻊ ،ﻓﺄﺫﱠ ﹶﻥ ﻣ ﻌﻨﺎ( ،ﻓﻘﺎﻟﻮﺍ :ﻧﻨﺎ ِﺷﺪﻙ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻌﻘﺪ ﺇﻻ ﺧﺮﺟ ﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﻧﺰ ﹶﻝ ﺑﻄ ﻦ ﺳ ِﺮﻑ ،ﻓﺄﻗﺎﻡ ﺎ ،ﻭﺧﻠﱠﻒ ﺃﺑﺎ ﺭﺍﻓﻊ ﺑﺎﻟﺮﺣﻴﻞ ،ﻭﺭ ِﻛ ) (١ﺃﺧﺮﺝ ﺃﲪﺪ ) (٣٠٦/١ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﻗﺮﻳﺸﺎ ﻗﺎﻟﺖ :ﺇﻥ ﳏﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ﻗﺪ ﻭﻫﻨﺘﻬﻢ ﲪﻰ ﻳﺜﺮﺏ ،ﻓﻠﻤﺎ ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻟﻌﺎﻣﻪ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺮ ﻓﻴﻪ ،ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ :ﺍﺭﻣﻠﻮﺍ ﺑﺎﻟﺒﻴﺖ ﺛﻼﺛﺎ ﻟﲑﻯ ﺍﳌﺸﺮﻛﻮﻥ ﻗﻮﺗﻜﻢ ﻓﻠﻤﺎ ﺭﻣﻠﻮﺍ ﻗﺎﻟﺖ ﻗﺮﻳﺶ :ﻣﺎ ﻭﻫﻨﺘﻬﻢ .ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ .ﻭﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ ) ٣٧٦/٣ﻭ (٣٩٢/٧ﻭ ﻣﺴﻠﻢ ).(١٢٦٦ ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٣٧١/٢
٢٣٨ ﺖ ﻣﻴﻤﻮﻧ ﹸﺔ ﻭ ﻣ ﻦ ﻣﻌﻬﺎ ،ﻭﻗﺪ ﹶﻟﻘﹸﻮﺍ ﺃﺫﻯ ﻟِﻴﺤ ِﻤ ﹶﻞ ﻣﻴﻤﻮﻧ ﹶﺔ ﺇﻟﻴﻪ ﺣﲔ ﻳﻤﺴﻰ ،ﻓﺄﻗﺎﻡ ﺣﱴ ﹶﻗ ِﺪ ﻣ ﰿ ﻭﺳﺎﺭ ﺣﺘﻰ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨﺔ، ﺴﺮِﻑ ،ﰒ ﺃﺩ ﹶ ﻭﻋﻨﺎ ًﺀ ﻣِﻦ ﺳﻔﻬﺎ ِﺀ ﺍﳌﺸﺮﻛﲔ ﻭﺻِﺒﻴﺎﻢ ،ﻓﺒﲎ ﺎ ِﺑ ﻑ ﺣﻴﺚ ﺑﲎ ﺎ. ﺴ ِﺮ ﻭﻗﺪﺭ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﱪ ﻣﻴﻤﻮﻧ ﹶﺔ ِﺑ ﻓﺼﻞ ﻓﻲ زواﺟﻪ ج ﺑﻤﻴﻤﻮﻧﺔ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻬﺎ
ﺝ ﻣﻴﻤﻮﻧﺔﹶ ،ﻭﻫ ﻮ ﻣﺤﺮﻡ ،ﻭﺑﻨﻰ ِﺑﻬﺎ ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﺒﺎﺱ) :ﺇﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺗﺰ ﻭ ﻭﻫ ﻮ ﺣﻼ ﹲﻝ( ﻓﻤﻤﺎ ﺍﺳﺘﺪﺭ ﻙ ﻋﻠﻴﻪِ ،ﻭ ﻋﺪ ﻣﻦ ﻭﳘﻪ ،ﻗﺎﻝ ﺳﻌﻴ ﺪ ﺑ ﻦ ﺍﳌﺴﻴﺐ :ﻭﻭﻫﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﺎﻟﺘﻪ ،ﻣﺎ ﺗ ﺰ ﻭﺟﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﺑﻌﺪ ﻣﺎ ﺣ ﱠﻞ .ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻯ. ﻑ. ﺴ ِﺮ ﻼ ﹶﻻ ِﻥ ِﺑ ﺤﻦ ﺣ ﹶ ﻭﻗﺎﻝ ﻳﺰﻳ ﺪ ﺑﻦ ﺍﻷﺻﻢ ﻋﻦ ﻣﻴﻤﻮﻧﺔ :ﺗﺰﻭﺟﲎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻧ ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻴﻤﻮﻧﺔﹶ ،ﻭﻫ ﻮ ﺣﻼﻝﹲ ،ﻭﺑﻨﻰ ﺎ ﻭﻫ ﻮ ﺣﻼﻝ، ﻭﻗﺎﻝ ﺃﺑﻮ ﺭﺍﻓﻊ :ﺗﺰ ﻭ ﺖ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﺑﻴﻨﻬﻤﺎ .ﺻ ﺢ ﺫﻟﻚ ﻋﻨﻪ. ﻭ ﹸﻛﻨ ﻭﻗﺎﻝ ﺳﻌﻴ ﺪ ﺑ ﻦ ﺍﳌﺴﻴﺐ :ﻫﺬﺍ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﻳﺰ ﻋ ﻢ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻧﻜﺢ ﺡ ﲨﻴﻌﺎﹰ ،ﻓﺸﺒ ﻪ ﳊﻞﱡ ﻭﺍﻟﻨﻜﺎ ﻣﻴﻤﻮﻧﺔ ﻭﻫﻮ ﻣﺤﺮﻡٍ ،ﻭﺇﳕﺎ ﹶﻗﺪِﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣ ﱠﻜﺔﹶ ،ﻭﻛﺎﻥ ﺍ ِ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ. ﻭﻗﺪ ﻗﻴﻞ :ﺇﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺤﺮﻡ ،ﻭﰱ ﻫﺬﺍ ﻧﻈﺮ ﺇﻻ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻭﻛﱠﻞ ﰲ ﺍﻟﻌﻘﺪ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺇﺣﺮﺍﻣﻪ ،ﻭﺃﻇ ﻦ ﺍﻟﺸﺎﻓﻌ ﻰ ﺫﻛﺮ ﺫﻟﻚ ﻗﻮﻻﹰ ،ﻓﺎﻷﻗﻮﺍﻝ ﺛﻼﺛﺔ: ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﺣﻠﱢﻪ ﻣﻦ ﺍﻟﻌﻤﺮﺓ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﻴﻤﻮﻧﺔ ﻧﻔﺴﻬﺎ ،ﻭﻗﻮ ﹸﻝ ﺍﻟﺴﻔﲑ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﺃﺑﻮ ﺭﺍﻓﻊ ،ﻭﻗﻮ ﹸﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ،ﻭﲨﻬﻮ ِﺭ ﺃﻫﻞ ﺍﻟﻨﻘﻞ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻭﻫﻮ ﻣﺤﺮِﻡ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﻫ ِﻞ ﺍﻟﻜﻮﻓﺔ ﻭﲨﺎﻋﺔ ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺤﺮﻡ. ﻭﻗﺪ ﺣِ ﻤ ﹶﻞ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﻭﻫﻮ ﻣﺤﺮﻡ ،ﻋﻠﻰ ﺃﻧﻪ ﺗﺰﻭﺟﻬﺎ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻻ ﰲ ﺣﺎﻝ ﺍﻹﺣﺮﺍﻡ ،ﻗﺎﻟﻮﺍ :ﻭﻳﻘﺎﻝ :ﺃﺣﺮﻡ ﺍﻟﺮﺟ ﹸﻞ :ﺇﺫﺍ ﻋﻘﺪ ﺍﻹﺣﺮﺍﻡ ،ﻭﺃﺣﺮﻡ :ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﻼ ﹰﻻ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ: ﺤﺮِﻣِﺎ ﻭﺭِﻋﹰﺎ ﹶﻓﹶﻠ ﻢ ﹶﺃ ﺭ ِﻣﹾﺜﹶﻠﻪ ﻣﻘﹾـﺘﻮ ﹰﻻ ﻗﹶﺘﻠﹸﻮﺍ ﺍﺑ ﻦ ﻋﻔﱠﺎ ﹶﻥ ﺍﳋﹶﻠﻴ ﹶﻔ ﹶﺔ ﻣ
٢٣٩ ﻭﺇﳕﺎ ﻗﺘﻠﹸﻮﻩ ﰲ ﺍﳌﺪﻳﻨﺔ ﺣﻼ ﹰﻻ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ. ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﱠﺎﻥ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﺨﻄﹸﺐ.( ﺤ ِﺮﻡ ﻭ ﹶﻻ ﻳﻨ ﹶﻜﺢ ،ﻭ ﹶﻻ ﻳ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ) :ﹶﻻ ﻳﻨ ِﻜﺢ ﺍﳌﹸ ﻗﺎﻝ :ﲰﻌ ﺽ ﺍﻟﻘﻮ ِﻝ ﻭﺍﻟﻔِﻌﻞ ﻫﻬﻨﺎ ،ﻟﻮﺟﺐ ﺗﻘﺪ ﱘ ﺍﻟﻘﻮﻝِ ،ﻷﻥ ﺍﻟﻔِﻌ ﹶﻞ ﻣﻮﺍﻓﻖ ﻭﻟﻮ ﻗﹸ ﺪ ﺭ ﺗﻌﺎﺭ ﻟﻠﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﻧﺎﻗﻞ ﻋﻨﻬﺎ ،ﻓﻴﻜﻮﻥ ﺭﺍﻓﻌﹰﺎ ﳊﻜﻢ ﺍﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ،ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﻟﻘﺎﻋﺪﺓ ﺍﻷﺣﻜﺎﻡ ،ﻭﻟﻮ ﻗﹸ ﺪ ﻡ ﺍﻟ ِﻔ ﻌﻞﹸ ،ﻟﻜﺎﻥ ﺭﺍﻓﻌﹰﺎ ﳌﻮﺟﺐ ﺍﻟﻘﻮﻝ ،ﻭﺍﻟﻘﻮ ﹸﻝ ﺭﺍﻓﻊ ﳌﻮﺟﺐ ﺍﻟﱪﺍﺀﺓ ﺍﻷﺻﻠﻴﺔ ،ﻓﻴﻠﺰ ﻡ ﺗﻐﻴ ﲑ ﺍﳊﻜﻢ ﻣﺮﺗﲔ ،ﻭﻫﻮ ﺧﻼﻑ ﻗﺎﻋﺪﺓ ﺍﻷﺣﻜﺎﻡ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺣﻀﺎﻧﺔ اﺑﻨﺔ ﺣﻤﺰة ﺑﻦ ﻋﺒﺪ اﻟﻤﻄﻠﺐ وﻣﺎ ﻓﻴﻬﺎ ﻣﻦ اﻟﻔﻘﻪ
ﺝ ﻣِﻦ ﻣﻜﺔ ،ﺗﺒﻌﺘﻬﻢ ﺍﺑﻨ ﹸﺔ ﲪﺰ ﹶﺓ ﺗﻨﺎﺩﻯ :ﻳﺎ ﻋ ﻢ ﻳﺎ ﻋﻢ ،ﻓﺘﻨﺎﻭﳍﺎ ﱮ ج ﺍﳋﺮﻭ ﻭﳌﺎ ﺃﺭﺍﺩ ﺍﻟﻨ ﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻓﺄﺧﺬ ﺑﻴﺪﻫﺎ ،ﻭﻗﺎﻝ ﻟِﻔﺎﻃﻤﺔ :ﺩﻭﻧﻚ ﺍﺑﻨ ﹶﺔ ﻋ ﻤﻚِ، ﻓﺤﻤﻠﺘﻬﺎ ،ﻓﺎﺧﺘﺼﻢ ﻓﻴﻬﺎ ﻋﻠ ﻰ ﻭﺯﻳ ﺪ ﻭﺟﻌﻔﺮ ،ﻓﻘﺎﻝ ﻋﻠﻰ :ﺃﻧﺎ ﺃﺧﺬﺗﻬﺎ ،ﻭﻫﻰ ﺍﺑﻨ ﹸﺔ ﻋﻤﻰ، ﻭﻗﺎﻝ ﺟﻌﻔ ﺮ :ﺍﺑﻨ ﹸﺔ ﻋﻤﻰ ﻭﺧﺎﻟﺘﻬﺎ ﲢﱴ ،ﻭﻗﺎﻝ ﺯﻳﺪ :ﺍﺑﻨ ﹸﺔ ﺃﺧﻰ ،ﻓﻘﻀﻰ ﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻚ( ،ﻭﻗﺎﻝ ﺖ ِﻣﻨﻰ ﻭﹶﺃﻧﺎ ِﻣﻨ ﻟِﺨﺎﻟﺘﻬﺎ ،ﻭﻗﺎﻝ) :ﺍﳋﹶﺎﹶﻟﺔﹸ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﺍ ُﻷﻡ ،(ﻭﻗﺎﻝ ﻟﻌﻠﻰ) :ﹶﺃﻧ ﺖ ﹶﺃﺧﻮﻧﺎ ﻭ ﻣ ﻮ ﹶﻻﻧﺎ( .ﻣﺘﻔﻖ ﻋﻠﻰ ﺖ ﺧﻠﹾﻘﻰ ﻭ ﺧﻠﹸﻘﻰ( ،ﻭﻗﺎﻝ ﻟﺰﻳﺪ) :ﹶﺃﻧ ﳉﻌﻔﺮ) :ﹶﺃ ﺷﺒ ﻬ ﺻﺤﺘﻪ. ﺏ ﺑﻌﺪ ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣِﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺍﳋﺎﻟ ﹶﺔ ﻣﻘﺪﻣﺔ ﰲ ﺍﳊﹶﻀﺎﻧﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻗﺎ ِﺭ ِ ﺍﻷﺑﻮﻳﻦ. ﺿﻨﺔ ﺑﻘﺮﻳﺐ ﻣﻦ ﺍﻟﻄﻔﻞ ﻻ ﻳﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ،ﻧﺺ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺝ ﺍﳊﺎ ِ ﻭﺃﻥ ﺗﺰ ﻭ ﺗﻌﺎﱃ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﻋﻠﻰ ﺃﻥ ﺗﺰﻭﳚﻬﺎ ﻻ ﻳﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ﰲ ﺍﳉﺎﺭﻳﺔ ﺧﺎﺻﺔ ،ﻭﺍﺣﺘﺞ ﺑِﻘﺼﺔ ﺤﺮﻣﹰﺎ ﱂ ﻳﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺟﻨﱮ ﰲ ﺫﻟﻚ، ﺖ ﲪﺰﺓ ﻫﺬﻩ ،ﻭﳌﺎ ﻛﺎﻥ ﺍﺑ ﻦ ﺍﻟﻌﻢ ﻟﻴﺲ ﻣ ﺑﻨ ِ ﺝ ﺍﳊﺎﺿﻨﺔ ﻻ ﻳﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ﻟﻠﺠﺎﺭﻳﺔ،ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻯ :ﻻ ﻳﻜﻮﻥ ﻭﻗﺎﻝ :ﺗﺰﻭ ﺗﺰﻭﺟﻬﺎ ﻣﺴﻘﻄﹰﺎ ﳊﻀﺎﻧﺘﻬﺎ ﲝﺎﻝ ﹶﺫﻛﹶﺮﹰﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺃﻭ ﺃﹸﻧﺜﻰ ،ﻭﻗﺪ ﺍﺧﺘﻠِﻒ ﰲ ﺳﻘﻮﻁ ﺍﳊﻀﺎﻧﺔ ﺑﺎﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ: ﺃﺣﺪﻫﺎ :ﺗﺴﻘﻂ ﺑﻪ ﹶﺫﻛﹶﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﹸﻧﺜﻰ ،ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ،
٢٤٠ ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻪ. ﻭﺍﻟﺜﺎﱏ :ﻻ ﺗﺴﻘﻂ ﲝﺎﻝ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﺴﻦ ،ﻭﺍﺑﻦ ﺣﺰﻡ. ﻭﺍﻟﺜﺎﻟﺚ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﺑﻨﺘﺎﹰ ،ﱂ ﺗﺴﻘﻂ ﺍﳊﻀﺎﻧﺔﹸ ،ﻭﺇﻥ ﻛﺎﻥ ﹶﺫﻛﹶﺮﹰﺍ ﺳﻘﻄﺖ ،ﻭﻫﺬﻩ ﺖ ﺍﻷ ﻡ ﻭﺍﺑﻨﻬﺎ ﺻﻐﲑ، ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ :ﺇﺫﺍ ﺗﺰﻭﺟ ِ ﺃﹸ ِﺧ ﹶﺬ ﻣﻨﻬﺎ ،ﻗﻴﻞ ﻟﻪ :ﻭﺍﳉﺎﺭﻳﺔ ِﻣﹾﺜﻞﹸ ﺍﻟﺼﱮ؟ ﻗﺎﻝ :ﻻ ،ﺍﳉﺎﺭﻳ ﹸﺔ ﺗﻜﻮﻥ ﻣﻌﻬﺎ ﺇﱃ ﺳﺒﻊ ﺳﻨﲔ، ﻭﺣﻜﻰ ﺍﺑ ﻦ ﺃﰉ ﻣﻮﺳﻰ ﺭﻭﺍﻳ ﹰﺔ ﺃﹸﺧﺮﻯ ﻋﻨﻪ :ﺃﺎ ﺃﺣ ﻖ ﺑﺎﻟﺒﻨﺖ ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ. ﻭﺍﻟﺮﺍﺑﻊ :ﺃﺎ ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﺑﻨﺴﻴﺐ ﻣِﻦ ﺍﻟﻄﻔﻞ ،ﱂ ﺗﺴﻘﻂ ﺣﻀﺎﻧﺘﻬﺎ ،ﻭﺇﻥ ﺗﺰﻭﺟﺖ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ: ﺑﺄﺟﻨﱮ ،ﺳﻘﻄﺖ ،ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎ ﺤ ﺮ ﻣﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏ ﲑ ﳏﺮﻡ ،ﻭﻫﺬﺍ ﻇﺎﻫ ﺮ ﻛﻼﻡ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻳﻜﻔﻰ ﻛﻮﻧﻪ ﻧﺴﻴﺒﹰﺎ ﻓﻘﻂ ،ﻣ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﺇﻃﻼﻗﻬﻢ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻛﻮﻧﻪ ﻣﻊ ﺫﻟﻚ ﺫﺍ ﺭﺣﻢ ﳏﺮﻡ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﳊﻨﻔﻴﺔ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻄﻔﻞ ﻭِﻻﺩﺓ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﺟﺪﹶﺍ ﻟﻠﻄﻔﻞ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ. ﻭﰱ ﺍﻟﻘﺼﺔ ﺣﺠﺔ ﳌﻦ ﻗﺪﻡ ﺍﳋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻤﺔ ،ﻭﻗﺮﺍﺑ ﹶﺔ ﺍﻷُﻡ ﻋﻠﻰ ﻗﺮﺍﺑﺔ ﺍﻷﺏ ،ﻓﺈﻧﻪ ﻗﻀﻰ ﺎ ﳋﺎﻟﺘﻬﺎ ،ﻭﻗﺪ ﻛﺎﻧﺖ ﺻﻔﻴ ﹸﺔ ﻋﻤﺘﻬﺎ ﻣﻮﺟﻮﺩ ﹰﺓ ﺇﺫ ﺫﺍﻙ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ، ﻭﻣﺎﻟﻚ ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ. ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ :ﺃﻥ ﺍﻟﻌﻤﺔ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﳋﺎﻟﺔ ،ﻭﻫﻰ ﺍﺧﺘﻴﺎ ﺭ ﺷﻴﺨﻨﺎ. ﻭﻛﺬﻟﻚ ﻧﺴﺎ ُﺀ ﺍﻷﺏ ﻳﻘﺪﻣﻦ ﻋﻠﻰ ﻧﺴﺎﺀ ﺍﻷُﻡ ،ﻷﻥ ﺍﻟﻮﻻﻳ ﹶﺔ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﰲ ﺍﻷﺻﻞ ﺙ ﺖ ﻋﻠﻴﻪ ﺍﻷ ﻡ ﳌﺼﻠﺤﺔ ﺍﻟﻄﻔﻞ ﻭﻛﻤﺎﻝ ﺗﺮﺑﻴﺘﻪ ،ﻭﺷﻔﻘﺘﻬﺎ ﻭﺣﻨﻮﻫﺎ ،ﻭﺍﻹﻧﺎ ﹸ ﻟﻸﺏ ،ﻭﺇﳕﺎ ﹸﻗﺪﻣ ﺃﻗﻮ ﻡ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻓﺈﺫﺍ ﺻﺎﺭ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻓﻘﻂ ،ﺃﻭ ﺍﻟﺮﺟﺎﻝ ﻓﻘﻂ ،ﻛﺎﻧﺖ ﻗﺮﺍﺑ ﹸﺔ ﺍﻷﺏ ﺃﻭﱃ ﻣﻦ ﻗﺮﺍﺑﺔ ﺍﻷُﻡ ،ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻷ ﺏ ﺃﻭﱃ ﻣِﻦ ﻛﻞ ﺫﹶﻛﺮ ﺳﻮﺍﻩ ،ﻭﻫﺬﺍ ﻗﻮﻯ ﺟﺪﹰﺍ. ﺐ ﺍﳊﻀﺎﻧﺔ، ﻭﻳﺠﺎﺏ ﻋﻦ ﺗﻘﺪﱘ ﺧﺎﻟﺔ ﺍﺑﻨﺔ ﲪﺰﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﺑﺄﻥ ﺍﻟﻌﻤﺔ ﱂ ﺗﻄﹸﻠ ِ ﻭﺍﳊﻀﺎﻧﺔ ﺣﻖ ﳍﺎ ﻳﻘﻀﻰ ﳍﺎ ﺑﻪ ﺑﻄﻠﺒﻪ ،ﲞﻼﻑ ﺍﳋﺎﻟﺔ ،ﻓﺈﻥ ﺟﻌﻔﺮﹰﺍ ﻛﺎﻥ ﻧﺎﺋﺒﹰﺎ ﻋﻨﻬﺎ ﰲ ﱮ ج ﳍﺎ ﰲ ﻏﻴﺒﺘﻬﺎ. ﻃﻠﺐ ﺍﳊﻀﺎﻧﺔ ،ﻭﳍﺬﺍ ﻗﻀﻰ ﺎ ﺍﻟﻨ ﻭﺃﻳﻀﹰﺎ ﻓﻜﻤﺎ ﺃﻥ ﻟِﻘﺮﺍﺑﺔ ﺍﻟﻄﻔﻞ ﺃﻥ ﳝﻨﻊ ﺍﳊﺎﺿﻨﺔ ﻣﻦ ﺣﻀﺎﻧﺔ ﺍﻟﻄﻔﻞ ﺇﺫﺍ ﺗﺰﻭﺟﺖ، ﻂ ﻓﻠﻠﺰﻭﺝ ﺃﻥ ﳝﻨﻌﻬﺎ ﻣِﻦ ﺃﺧﺬﻩ ﻭﺗﻔﺮﻏﻬﺎ ﻟﻪ ،ﻓﺈﺫﺍ ﺭﺿ ﻰ ﺍﻟﺰﻭﺝ ﺑﺄﺧﺬﻩ ﺣﻴﺚ ﻻ ﺗﺴﻘ ﹸ
٢٤١ ﺖ ﻣﻦ ﺃﺧﺬﻩ ﻭﺇﻥ ﱂ ﻳﺮﺽ، ﺣﻀﺎﻧﺘﻬﺎ ﻟِﻘﺮﺍﺑﺘﻪ ،ﺃﻭ ﻟﻜﻮﻥ ﺍﻟﻄﻔﻞ ﺃﹸﻧﺜﻰ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ،ﻣ ﱢﻜﻨ ﻓﺎﳊﻖ ﻟﻪ ،ﻭﺍﻟﺰﻭﺝ ﻫﻬﻨﺎ ﻗﺪ ﺭﺿ ﻰ ﻭﺧﺎﺻﻢ ﰲ ﺍﻟﻘﺼﺔ ،ﻭﺻﻔﻴﺔ ﱂ ﻳﻜﻦ ﻣﻨﻬﺎ ﻃﻠﺐ. ﻭﺃﻳﻀﹰﺎ ﻓﺎﺑ ﻦ ﺍﻟﻌﻢ ﻟﻪ ﺣﻀﺎﻧ ﹸﺔ ﺍﳉﺎﺭﻳﺔ ﺍﻟﱴ ﻻ ﺗﺸﺘﻬﻰ ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ،ﺑﻞ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺸﺘﻬﻰ ،ﻓﻠﻪ ﺣﻀﺎﻧﺘﻬﺎ ﺃﻳﻀﺎﹰ ،ﻭﺗﺴﻠﱠﻢ ﺇﱃ ﺍﻣﺮﺃ ٍﺓ ﺛﻘﺔ ﳜﺘﺎﺭﻫﺎ ﻫﻮ ،ﺃﻭ ﺇﱃ ﳏﺮﻣﻪ، ﺐ ﻣﻦ ﻋﺼﺒﺎﺎ ،ﻭﻫﻮ ﺃﻭﱃ ﻣﻦ ﺍﻷﺟﺎﻧﺐ ﻭﺍﳊﺎﻛﻢ ،ﻭﻫﺬﻩ ﺇﻥ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺨﺘﺎ ﺭ ﻷﻧﻪ ﻗﺮﻳ ﺖ ﺇﱃ ﺧﺎﻟﺘﻬﺎ ،ﻓﻬﻰ ﻛﺎﻧﺖ ﻃﻔﻠﺔ ﻓﻼ ﺇﺷﻜﺎﻝ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﻦ ﻳﺸﺘﻬﻰ ،ﻓﻘﺪ ﺳﻠﱢﻤ ﻭﺯﻭﺟﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﻀﺎﻧﺔ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﻗﻮﻝ ﺯﻳﺪ :ﺍﺑﻨﺔ ﺃﺧﻰ ،ﻳﺮﻳﺪ ﺍﻹﺧﺎﺀ ﺍﻟﺬﻯ ﻋﻘﺪﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻴﻨﻪ ﻭﺑﲔ ﲪﺰ ﹶﺓ ﳌﺎ ﻭﺍﺧﻰ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻓﺈﻧﻪ ﻭﺍﺧﻰ ﺑﲔ ﺃﺻﺤﺎﺑﻪ ﻣﺮﺗﲔ ،ﻓﻮﺍﺧﻰ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ﻗﺒ ﹶﻞ ﺍﳍﺠﺮﺓ ﻋﻠﻰ ﺍﳊ ﻖ ﻭﺍﳌﻮﺍﺳﺎﺓ ،ﻭﺁﺧﻰ ﺑﲔ ﺃﰉ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﺑﲔ ﲪﺰﺓ ﻭﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﺑﲔ ﻋﺜﻤﺎﻥ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ،ﻭﺑﲔ ﺍﻟﺰﺑﲑ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺑﲔ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﺑﻼﻝ ،ﻭﺑﲔ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻭﺳﻌﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ،ﻭﺑﲔ ﺃﰉ ﻋﺒﻴﺪﺓ ﻭﺳﺎﱂ ﻣﻮﱃ ﺃﰉ ﺣﺬﻳﻔﺔ ،ﻭﺑﲔ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ﻭﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ. ﻭﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﺁﺧﻰ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﰲ ﺩﺍﺭ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻌﺪ ﻣﻘﺪﻣﻪ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ ﻓﻲ اﻻﺧﺘﻼف ﻓﻲ ﺳﺒﺐ ﺗﺴﻤﻴﺔ هﺬﻩ اﻟﻌُﻤﺮة ﺑﻌُﻤﺮة اﻟﻘﻀﺎء
ﻒ ﰲ ﺗﺴﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻌﻤﺮﺓ ﺑﻌﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ ،ﻫﻞ ﻫﻮ ﻟﻜﻮﺎ ﻗﻀﺎ ًﺀ ﻟﻠﻌﻤﺮﺓ ﺍﻟﱴ ﻭﺍﺧﺘِﻠ ﺻﺪﻭﺍ ﻋﻨﻬﺎ ،ﺃﻭ ﻣﻦ ﺍﳌﻘﺎﺿﺎﺓ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﺗﻘﺪﻣﺎ ،ﻗﺎﻝ ﺍﻟﻮﺍﻗﺪﻯ :ﺣﺪﺛﲎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻧﺎﻓﻊ، ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻗﺎﻝ :ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﻌﻤﺮﺓ ﻗﻀﺎﺀ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﺷﺮﻃﹰﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﺘ ِﻤﺮﻭﺍ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻯ ﺣﺎﺻﺮﻫﻢ ﻓﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ. ﻭﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎ ُﺀ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ: ﺃﺣﺪﻫﺎ :ﺃﻥ ﻣﻦ ﺃﹸﺣﺼﺮ ﻋﻦ ﺍﻟﻌﻤﺮﺓ ﻳﻠﺰﻣﻪ ﺍ ﹶﳍﺪﻯ ﻭﺍﻟﻘﻀﺎﺀ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ ،ﺑﻞ ﺃﺷﻬﺮﻫﺎ ﻋﻨﻪ. ﻭﺍﻟﺜﺎﱏ :ﻻ ﻗﻀﺎﺀ ﻋﻠﻴﻪ ،ﻭﻋﻠﻴﻪ ﺍ ﹶﳍﺪﻯ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻣﺎﻟﻚ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ،
٢٤٢ ﻭﺭﻭﺍﻳﺔ ﺃﰉ ﻃﺎﻟﺐ ﻋﻦ ﺃﲪﺪ. ﻭﺍﻟﺜﺎﻟﺚ :ﻳﻠﺰﻣﻪ ﺍﻟﻘﻀﺎﺀ ،ﻭﻻ ﻫﺪﻯ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰉ ﺣﻨﻴﻔﺔ. ﻭﺍﻟﺮﺍﺑﻊ :ﻻ ﻗﻀﺎﺀ ﻋﻠﻴﻪ ،ﻭﻻ ﻫﺪﻯ ،ﻭﻫﻮ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ. ﻯ ﺣﲔ ﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﻭﺍ ﹶﳍ ﺪﻯ ،ﺍﺣﺘﺞ ﺑﺄﻥ ﺍﻟﻨﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﳓﺮﻭﺍ ﺍ ﹶﳍ ﺪ ﻓﻤﻦ ﺃﻭﺟ ﻀﻮﺍ ﻣِﻦ ﻗﺎﺑﻞ ،ﻗﺎﻟﻮﺍ :ﻭﺍﻟﻌﻤﺮﺓ ﺗﻠﺰﻡ ﺑﺎﻟﺸﺮﻭﻉ ﻓﻴﻬﺎ ،ﻭﻻ ﻳﺴﻘﻂ ﺻﺪﻭﺍ ﻋﻦ ﺍﻟﺒﻴﺖ ،ﰒ ﹶﻗ ﺏ ﺇﻻ ﺑﻔﻌﻠﻬﺎ ،ﻭﳓﺮ ﺍ ﹶﳍﺪﻯ ﻷﺟﻞ ﺍﻟﺘﺤﻠﻞ ﻗﺒﻞ ﲤﺎﻣﻬﺎ ،ﻭﻗﺎﻟﻮﺍ :ﻭﻇﺎ ِﻫﺮ ﺍﻵﻳﺔ ﻳﻮﺟﺐ ﺍﻟﻮﺟﻮ ﻯ﴾ ]ﺍﻟﺒﻘﺮﺓ[١٩٦ : ﺴ ﺮ ِﻣ ﻦ ﺍ ﹶﳍ ﺪ ِ ﺼ ﺮﺗ ﻢ ﹶﻓﻤﺎ ﺍ ﺳﺘﻴ ﺍ ﹶﳍﺪﻯ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈ ﹾﻥ ﹸﺃ ﺣ ِ ﱮ ج ﺍﻟﺬﻳﻦ ﺃﹸﺣﺼﺮﻭﺍ ﻣﻌﻪ ﺑﺎﻟﻘﻀﺎﺀ ﻭﻻ ﺃﺣﺪﹰﺍ ﻭﻣﻦ ﱂ ﻳﻮﺟﺒﻬﻤﺎ ،ﻗﺎﻟﻮﺍ :ﱂ ﻳﺄﻣ ﺮ ﺍﻟﻨ ﺤِﻠﻘﹸﻮﺍ ﺭﺅﻭﺳﻬﻢ ،ﻭﺃﻣﺮ ﻣﻦ ﳊﻞﱡ ﻋﻠﻰ ﳓﺮﻫﻢ ﺍ ﹶﳍ ﺪﻯ ،ﺑﻞ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳ ﻣﻨﻬﻢ ،ﻭﻻ ﻭﻗﻒ ﺍ ِ ﻛﺎﻥ ﻣﻌﻪ ﻫﺪﻯ ﺃﻥ ﻳﻨﺤﺮ ﻫﺪﻳﻪ. ﻭﻣﻦ ﺃﻭﺟﺐ ﺍ ﹶﳍ ﺪ ﺴ ﺮ ِﻣ ﻦ ﺼ ﺮﺗ ﻢ ﹶﻓﻤﺎ ﺍ ﺳﺘﻴ ﻯ ﺩﻭﻥ ﺍﻟﻘﻀﺎﺀ ﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ﴿ :ﻓﹶﺈ ﹾﻥ ﹸﺃ ﺣ ِ ﺍ ﹶﳍ ﺪ ِ ﻯ﴾. ﺼﺮ، ﻭﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻘﻀﺎﺀ ﺩﻭﻥ ﺍ ﹶﳍﺪﻯ ،ﺍﺣﺘﺞ ﺑﺄﻥ ﺍﻟﻌﻤﺮﺓ ﺗﻠﺰﻡ ﺑﺎﻟﺸﺮﻭﻉ ،ﻓﺈﺫﺍ ﹸﺃ ﺣ ِ ﺟﺎﺯ ﻟﻪ ﺗﺄﺧﲑﻫﺎ ﻟﻌﺬﺭ ﺍﻹﺣﺼﺎﺭ ،ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﳊﺼﺮ ،ﺃﺗﻰ ﺎ ﺑﺎﻟﻮﺟﻮﺏ ﺍﻟﺴﺎﺑﻖ ،ﻭﻻ ﻳﻮﺟﺐ ﲣﻠﻞ ﺍﻟﺘﺤﻠﻞ ﺑﲔ ﺍﻹﺣﺮﺍﻡ ﺎ ﺃﻭﻻﹰ ،ﻭﺑﲔ ﻓﻌﻠﻬﺎ ﰲ ﻭﻗﺖ ﺍﻹﻣﻜﺎﻥ ﺷﻴﺌﺎﹰ ،ﻭﻇﺎﻫﺮ ﻯ ﻫﻮ ﲨﻴ ﻊ ﻣﺎ ﻋﻠﻰ ﻯ ﺩﻭﻥ ﺍﻟﻘﻀﺎﺀ ،ﻷﻧﻪ ﺟﻌﻞ ﺍ ﹶﳍ ﺪ ﺍﻟﻘﺮﺁﻥ ﻳﺮ ﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻭﻳﻮﺟﺐ ﺍ ﹶﳍ ﺪ ﺼﺮِ ،ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﻜﺘﻔﻰ ﺑﻪ ﻣﻨﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﺤ ﺍ ﹸﳌ ﻓﺼﻞ ﺤﺼَﺮ ﻳﻨﺤﺮ َهﺪْﻳﻪ وﻗﺖ ﺣﺼﺮﻩ ﻓﻲ أن اﻟ ُﻤ ْ
ﺖ ﺣﺼﺮﻩ، ﺼ ﺮ ﻳﻨﺤﺮ ﻫ ﺪﻳﻪ ﻭﻗ ﻭﰱ ﳓﺮﻩ ج ﳌﺎ ﺃﹸﺣﺼﺮ ﺑﺎﳊﺪﻳﺒﻴﺔ ،ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﶈ ﺤﺮِﻣﹰﺎ ﺑﻌﻤﺮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻔﺮﺩﹰﺍ ﺃﻭ ﻗﺎﺭﻧﺎﹰ ،ﻓﻔﻴﻪ ﻗﻮﻻﻥ: ﻭﻫﺬﺍ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣ ﺃﺣﺪﳘﺎ :ﺃﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻷﻧﻪ ﺃﺣﺪ ﺍﻟﻨﺴﻜﲔ ،ﻓﺠﺎﺯ ﺍﳊﻞ ﻣﻨﻪ، ﻭﳓ ﺮ ﻫﺪﻳﻪ ﻭﻗﺖ ﺣﺼﺮﻩ ،ﻛﺎﻟﻌﻤﺮﺓ ،ﻷﻥ ﺍﻟﻌﻤﺮﺓ ﻻ ﺗﻔﻮﺕ ،ﻭﲨﻴ ﻊ ﺍﻟﺰﻣﺎﻥ ﻭﻗ ﺖ ﳍﺎ ،ﻓﺈﺫﺍ ﳊﻞﱡ ﻣﻨﻬﺎ ﻭﳓ ﺮ ﻫﺪﻳﻬﺎ ﻣِﻦ ﻏﲑ ﺧﺸﻴﺔ ﻓﻮﺍﺎ ،ﻓﺎﳊ ﺞ ﺍﻟﺬﻯ ﻳﺨﺸﻰ ﻓﻮﺍﺗﻪ ﺃﻭﱃ ،ﻭﻗﺪ ﺟﺎﺯ ﺍ ِ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ :ﺇﻧﻪ ﻻ ﻳﺤﻞﱡ ،ﻭﻻ ﻳﻨﺤ ﺮ ﺍ ﹶﳍﺪﻯ ﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻭﻭﺟﻪ ﻫﺬﺍ ﺃ ﱠﻥ
٢٤٣ ﻂ ﻋﻨﻪ ﳏﻞﱡ ﺍﻟﺰﻣﺎﻥ ﻟﻠﻬﺪﻯ ﳏ ﱠﻞ ﺯﻣﺎ ٍﻥ ﻭﳏ ﱠﻞ ﻣﻜﺎﻥٍ ،ﻓﺈﺫﺍ ﻋﺠﺰ ﻋﻦ ﳏﻞ ﺍﳌﻜﺎﻥ ﱂ ﻳﺴ ﹸﻘ ﹾ ﻟﺘﻤﻜﻨﻪ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻮﺍﺟﺐ ﰲ ﳏﻠﻪ ﺍﻟﺰﻣﺎﱏ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﳚﻮ ﺯ ﻟﻪ ﺍﻟﺘﺤﻠ ﹸﻞ ﻗﺒ ﹶﻞ ﺤﻠﱠﻪ]﴾ﺍﻟﺒﻘﺮﺓ[١٩٦ : ﻯ ﻣ ِ ﺤِﻠﻘﹸﻮﹾﺍ ﺭﺅﻭ ﺳ ﹸﻜ ﻢ ﺣﺘﻰ ﻳﺒﻠﹸ ﹶﻎ ﺍﹾﻟ ﻬ ﺪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻟﻘﻮﻟﻪ﴿ :ﻭ ﹶﻻ ﺗ ﻓﺼﻞ ﺤﺼَﺮ ﺑﺎﻟﻌُﻤﺮة ﻳﺘﺤﻠﱠﻞ ﻓﻲ أن ا ْﻟ ُﻤ ْ
ﻭﰱ ﳓﺮﻩ ج ﻭ ِﺣﻠﱢﻪ ،ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﹸﺤﺼﺮ ﺑﺎﻟﻌﻤﺮﺓ ﻳﺘﺤﻠﻞ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ. ﻭﻗﺪ ﺭﻭﻯ ﻋﻦ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﺃﻥ ﺍﳌﻌﺘﻤﺮ ﻻ ﻳﺘﺤﻠﻞ ،ﻷﻧﻪ ﻻ ﳜﺎﻑ ﺍﻟﻔﻮﺕ ،ﻭﻫﺬﺍ ﺗﺒ ﻌ ﺪ ﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ﺻﺤﺘﻪ ﻋﻦ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻷﻥ ﺍﻵﻳﺔ ﺇﳕﺎ ﻧﺰﻟﺖ ﰲ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻭﻛﺎﻥ ﺍﻟﻨ ﹸﻛﻠﱡﻬﻢ ﻣﺤﺮِﻣ ﺸﻚ ﻓﻴﻪ ﺃﺣﺪ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ. ﲔ ﺑﻌﻤﺮﺓ ،ﻭﺣﻠﱡﻮﺍ ﹸﻛﻠﱡﻬﻢ ،ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳ ﻓﺼﻞ ﺣﺼِﺮ ﺤﺼَﺮ ﻳﻨﺤﺮ َهﺪْﻳﻪ ﺣﻴﺚ ُأ ْ ﻓﻲ أن اﻟ ُﻤ ْ
ﺼ ﺮ ﻳﻨﺤﺮ ﻫﺪﻳﻪ ﺤ ﻭﰱ ﺫﲝﻪ ج ﺑﺎﳊﹸﺪﻳﺒﻴﺔ ﻭﻫﻰ ﻣِﻦ ﺍﳊﻞ ﺑﺎﻻﺗﻔﺎﻕ ،ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﹸ ﺼ ﺮ ﻣِﻦ ﺣِﻞ ﺃﻭ ﺣﺮﻡ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﳉﻤﻬﻮﺭ ﻭﺃﲪﺪ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ. ﺣﻴﺚ ﺃﹸ ﺣ ِ ﻭﻋﻦ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﺭﻭﺍﻳﺔ ﺃﹸﺧﺮﻯ ،ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﳓ ﺮ ﻫﺪﻳﻪ ﺇﻻ ﰲ ﺍﳊﺮﻡ ،ﻓﻴﺒﻌﺜﹸﻪ ﺇﱃ ﻼ ﻋﻠﻰ ﺃﻥ ﻳﻨﺤﺮﻩ ﰲ ﻭﻗﺖ ﻳﺘﺤﻠﻞ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﻳﺮﻭﻯ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﳊﺮﻡ ،ﻭﻳﻮﺍﻃﺊ ﺭﺟ ﹰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰉ ﺣﻨﻴﻔﺔ. ﺽ ﻇﺎِﻟ ﻢ ﻭﻫﺬﺍ ﺇﻥ ﺻﺢ ﻋﻨﻬﻢ ﻓﻴﻨﺒﻐﻰ ﲪﻠﹸﻪ ﻋﻠﻰ ﺍﳊﺼﺮ ﺍﳋﺎﺹ ،ﻭﻫﻮ ﺃﻥ ﻳﺘﻌ ﺮ ﳉﻤﺎﻋﺔ ﺃﻭ ﻟﻮﺍﺣﺪ ،ﻭﺃﻣﺎ ﺍﳊﺼ ﺮ ﺍﻟﻌﺎﻡ ،ﻓﺎﻟﺴـﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺗﺪﻝﱡ ﻋﻠﻰ ﺧﻼﻓﻪ ،ﻭﺍﳊﹸﺪﻳﺒﻴﺔ ﻣﻦ ﺍﳊﻞ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﳊﻞ ،ﻭﺑﻌﻀﻬﺎ ﻣﻦ ﺍﳊﺮﻡ ،ﻗﻠﺖ :ﻭﻣﺮﺍﺩﻩ ﺃﻥ ﺃﻃﺮﺍﻓﻬﺎ ﻣﻦ ﺍﳊﺮﻡ ﻭﺇﻻ ﻓﻬﻰ ﻣﻦ ﺍﳊﻞ ﺑﺎﺗﻔﺎﻗﻬﻢ. ﺤﺼﺮ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﳊﺮﻡ ،ﻫﻞ ﺏ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺍ ﹸﳌ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻨﺤﺮ ﻓﻴﻪ؟ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ﳍﻢ. ﻭﺍﻟﺼﺤﻴ ﺢ :ﺃﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ،ﻷﻥ ﺍﻟﻨﱮ ج ﳓ ﺮ ﻫ ﺪﻳﻪ ﰲ ﻣﻮﺿﻌﻪ ﻣﻊ ﻗﹸﺪﺭﺗﻪ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺐ ﺍ ﹶﳍﺪﻯ ﻍ ﻣﺤﻠﱢﻪ ،ﻭﻧﺼ ﻯ ﻛﺎﻥ ﳏﺒﻮﺳﹰﺎ ﻋﻦ ﺑﻠﻮ ِ ﺍﳊﺮﻡ ،ﻭﻗﺪ ﺃﺧﱪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍ ﹶﳍ ﺪ ﺼ ﺪ ﻋﻠﻴﻪ ،ﺃﻯ :ﺻﺪﻭﻛﻢ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ،ﻭﺻﺪﻭﺍ ﺍ ﹶﳍﺪﻯ ﻋﻦ ﺑﻠﻮﻍ ﺑﻮﻗﻮﻉ ﻓﻌﻞ ﺍﻟ
٢٤٤ ﺼﻠﹸﻮﺍ ﻓﻴﻪ ﺇﱃ ﳏﻞ ﺻﺪﻫﻢ ﻭﺻ ﺪ ﺍ ﹶﳍﺪﻯ ﺍﺳﺘﻤﺮ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﻭﱂ ﻳﺰﻝ ،ﻓﻠﻢ ﻳ ِ ﳏﻠﻪ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻯ ﺇﱃ ﳏﻞ ﳓﺮﻩ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﺼ ِﻞ ﺍﳍﺪ ﺇﺣﺮﺍﻣﻬﻢ ،ﻭﱂ ﻳ ِ ﻓﺼﻞ ﻓﻲ ﻏﺰوة ﻣﺆﺗﺔ
ﻭﻫﻰ ﺑﺄﺩﱏ ﺍﻟﺒﻠﻘﺎ ِﺀ ﻣﻦ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ،ﻭﻛﺎﻧﺖ ﰲ ﺟﻤﺎﺩﻯ ﺍﻷُﻭﱃ ﺳﻨﺔ ﲦﺎﻥ ،ﻭﻛﺎﻥ ﺳﺒﺒﻬﺎ ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺚ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻤ ٍﲑ ﺍ َﻷ ﺯﺩِﻯ ﺃﺣﺪ ﺑﲎ ِﻟﻬﺐ ﺑﻜﺘﺎﺑﻪ ﺇﱃ ﺍﻟﺸﺎﻡ ﺇﱃ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﺃﻭ ﺑﺼﺮﻯ ،ﻓﻌﺮﺽ ﻟﻪ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻐﺴﺎﱏ ،ﻓﺄﻭﺛﻘﻪ ﺭِﺑﺎﻃﺎﹰ ،ﰒ ﻗﺪﻣﻪ ﻓﻀﺮﺏ ﻋﻨﻘﻪ ،ﻭﱂ ﻳ ﹾﻘﺘﻞ ِﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭﺳﻮ ﹲﻝ ﻏﲑﻩ ،ﻓﺎﺷﺘﺪ ﺫﻟﻚ ﻋﻠﻴﻪ ﺣﲔ ﺑﻠﻐﻪ ﺍﳋﱪ، ﺠ ﻌ ﹶﻔﺮ ﺑ ﻦ ﺃﰉ ﺐ ﹶﻓ ﻓﺒﻌﺚ ﺍﻟﺒﻌﻮﺙﹶ ،ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻴﻬﻢ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﻗﺎﻝ) :ﺇ ﹾﻥ ﺃﹸﺻﻴ ﻃﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻓﺈ ﹾﻥ ﹸﺃﺻِﻴ ﺐ ﺟ ﻌ ﹶﻔﺮ ،ﹶﻓ ﻌﺒﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺭﻭﺍﺣﺔ().(١ ﺱ ﺃﹸﻣﺮﺍ َﺀ ﺭﺳﻮ ِﻝ ﻓﺘﺠﻬﺰ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﺛﻼﺛ ﹸﺔ ﺁﻻﻑ ،ﻓﻠﻤﺎ ﺣﻀﺮ ﺧﺮﻭﺟﻬﻢ ،ﻭﺩﻉ ﺍﻟﻨﺎ ﷲ ﺍﻟﻠﱠﻪ ج ،ﻭﺳﱠﻠﻤﻮﺍ ﻋﻠﻴﻬﻢ ،ﻓﺒﻜﻰ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺭﻭﺍﺣﺔ ،ﻓﻘﺎﻟﻮﺍ :ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻓﻘﺎﻝ :ﺃﻣﺎ ﻭﺍ ِ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﺮﺃ ﺁﻳ ﹰﺔ ﻣِﻦ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻣﺎ ﰉ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺻﺒﺎﺑ ﹲﺔ ﺑﻜﻢ ،ﻭﻟﻜﲎ ﲰﻌ ﻀﻴﹰﺎ﴾]ﻣﺮﱘ،[٧١ : ﻚ ﺣﺘﻤﹰﺎ ﻣ ﹾﻘ ِ ﻳﺬﻛﹸﺮ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺭ﴿ :ﻭﺇ ﹾﻥ ِﻣﻨ ﹸﻜ ﻢ ﺇ ﱠﻻ ﻭﺍ ِﺭ ﺩﻫﺎ ﻛﹶﺎ ﹶﻥ ﻋﻠﹶﻰ ﺭﺑ ﺼ ﺪ ِﺭ ﺑ ﻌ ﺪ ﺍﻟ ﻮﺭﻭﺩِ؟ ﻓﻘﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ :ﺻﺤﺒﻜﻢ ﺍﻟﻠﱠﻪ ﺑﺎﻟﺴﻼﻣﺔ، ﺖ ﺃﺩﺭﻯ ﻛﻴﻒ ﱃ ﺑﺎﻟ ﻓﻠﺴ ﻭﺩﻓ ﻊ ﻋﻨﻜﻢ ،ﻭﺭﺩﻛﻢ ﺇﻟﻴﻨﺎ ﺻﺎﻟِﺤﲔ ،ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ: ﻍ ﺗ ﹾﻘﺬِﻑ ﺍﻟﺰﺑﺪﺍ ﺕ ﹶﻓ ﺮ ٍ ﺿ ﺮﺑ ﹰﺔ ﺫﹶﺍ ﻟ ِﻜﻨﻨِﻰ ﹶﺃ ﺳﹶﺄﻝﹸ ﺍﻟ ﺮﺣﻤ ﻦ ﻣ ﻐ ِﻔ ﺮ ﹰﺓ ﻭ ﺤ ﺮﺑ ٍﺔ ﺗﻨ ِﻔﺬﹸ ﺍ َﻷﺣـﺸﺎ َﺀ ﻭﺍﻟ ﹶﻜﺒِﺪﺍ ﺠ ِﻬ ﺰ ﹰﺓ ِﺑ ﹶﺃ ﻭ ﹶﻃ ﻌﻨ ﹰﺔ ﺑﻴﺪﻯ ﺣﺮﺍﻥ ﻣ ﺣﺘﻰ ﻳﻘﹶﺎ ﹶﻝ ﺇﺫﺍ ﻣﺮﻭﺍ ﻋﻠﻰ ﺟﺪﺛﻰ ﻳﺎ ﹶﺃ ﺭ ﺷ ﺪ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﻏﹶﺎ ٍﺯ ﻭﹶﻗ ﺪ ﺭﺷﺪﺍ ﻒ ﻣِﻦ ﺍﻟﺮﻭﻡ، ﺱ ﺃﻥ ِﻫ ﺮﻗﹾﻞ ﺑﺎﻟﺒﻠﻘﺎﺀ ﰲ ﻣﺎﺋﺔ ﺃﻟ ٍ ﻀﻮﺍ ﺣﱴ ﻧﺰﻟﻮﺍ ﻣﻌﺎﻥ ،ﻓﺒﻠﻎ ﺍﻟﻨﺎ ﰒ ﻣ ﻭﺍﻧﻀ ﻢ ﺇﻟﻴﻬﻢ ﻣِﻦ ﻟﹶﺨﻢ ،ﻭﺟﺬﺍﻡ ،ﻭﺑ ﹾﻠ ﹶﻘﻴﻦ ،ﻭﺑ ﻬﺮﺍﺀ ،ﻭﺑﻠﻲ ،ﻣﺎﺋ ﹸﺔ ﺃﻟﻒ ،ﻓﻠﻤﺎ ﺑﻠﻎ ﺫﻟﻚ ﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﺍﳌﺴﻠﻤﲔ ،ﺃﻗﺎﻣﻮﺍ ﻋﻠﻰ ﻣﻌﺎﻥ ﻟﻴﻠﺘﲔ ﻳﻨﻈﺮﻭﻥ ﰲ ﺃﻣﺮﻫﻢ ﻭﻗﺎﻟﻮﺍ :ﻧﻜﺘ ﻓﻨﺨِﺒﺮﻩ ﺑﻌﺪﺩ ﻋﺪﻭﻧﺎ ،ﻓﺈﻣﺎ ﺃﻥ ﻳ ِﻤﺪﻧﺎ ﺑﺎﻟﺮﺟﺎﻝ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺄ ﻣ ﺮﻧﺎ ﺑﺄﻣﺮﻩ ،ﻓﻨﻤﻀﻰ ﻟﻪ ،ﻓﺸﺠﻊ ﷲ ﺇ ﱠﻥ ﺍﻟﺬﻯ ﺗﻜﺮﻫﻮﻥ ﻟﻠﱴ ﺧﺮﺟﺘﻢ ﺗﻄﻠﺒﻮﻥ: ﺱ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﻓﻘﺎﻝ :ﻳﺎ ﻗﻮﻡ؛ ﻭﺍ ِ ﺍﻟﻨﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٩٣/٧ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ.
٢٤٥ ﺱ ﺑﻌﺪﺩ ﻭﻻ ﹸﻗﻮﺓ ﻭﻻ ﻛﺜﺮﺓ ،ﻣﺎ ﻧﻘﺎﺗﻠﻬﻢ ﺇﻻ ﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻯ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻣﺎ ﻧﻘﺎِﺗﻞﹸ ﺍﻟﻨﺎ ﺃﻛﺮﻣﻨﺎ ﺑﻪ ﺍﻟﻠﱠﻪ ،ﻓﺎﻧﻄِﻠﻘﹸﻮﺍ ،ﻓﺈﳕﺎ ﻫﻰ ﺇﺣﺪﻯ ﺍﳊﹸﺴﻨﻴﲔ ،ﺇﻣﺎ ﹶﻇ ﹶﻔ ﺮ ﻭﺇﻣﺎ ﺷﻬﺎ ﺩ ﹲﺓ. ﻉ ﺑﻘﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ: ﺱ ﺣﺘﻰ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺘﺨﻮﻡ ﺍﻟﺒﻠﻘﺎﺀ ،ﻟﻘﻴﺘﻬﻢ ﺍﳉﻤﻮ ﻓﻤﻀﻰ ﺍﻟﻨﺎ ﻣﺸﺎﺭﻑ ،ﻓﺪﻧﺎ ﺍﻟﻌﺪﻭ ،ﻭﺍﳓﺎﺯ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﻣﺆﺗﺔ ،ﻓﺎﻟﺘﻘﻰ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻫﺎ ،ﻓﺘﻌﺒﻰ ﺍﳌﺴﻠﻤﻮﻥ، ﻁ ﰲ ﺭﻣﺎﺡ ﺍﻟﻘﻮﻡ ﰒ ﺍﻗﺘﺘﻠﻮﺍ ﻭﺍﻟﺮﺍﻳ ﹸﺔ ﰲ ﻳﺪ ﺯﻳ ِﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻓﻠﻢ ﻳﺰﻝ ﻳﻘﺎﺗﻞ ﺎ ﺣﱴ ﺷﺎ ﹶ ﻭﺧ ﺮ ﺻﺮِﻳﻌﺎﹰ ،ﻭﺃﺧﺬﻫﺎ ﺟﻌﻔﺮ ،ﻓﻘﺎﺗﻞ ﺎ ﺣﱴ ﺇﺫﺍ ﺃﺭﻫﻘﻪ ﺍﻟﻘﺘﺎﻝﹸ ،ﺍﻗﺘﺤﻢ ﻋﻦ ﻓﺮﺳﻪ، ﻓﻌﻘﺮﻫﺎ ،ﰒ ﻗﺎﺗﻞ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﻓﻜﺎﻥ ﺟﻌﻔﺮ ﺃﻭﻝ ﻣﻦ ﻋ ﹶﻘ ﺮ ﻓﺮﺳﻪ ﰲ ﺍﻹﺳﻼ ِﻡ ﻋﻨﺪ ﺍﻟﻘﺘﺎﻝ، ﺖ ﻳﺴﺎﺭﻩ ،ﻓﺎﺣﺘﻀﻦ ﺍﻟﺮﺍﻳﺔ ﺣﱴ ﻗﹸِﺘ ﹶﻞ ﻭﻟﻪ ﺛﻼﺙ ﺖ ﳝﻴﻨﻪ ،ﻓﺄﺧﺬ ﺍﻟﺮﺍﻳﺔ ﺑﻴﺴﺎﺭﻩ ،ﹶﻓﻘﹸ ِﻄ ﻌ ﻓﻘﹸ ِﻄ ﻌ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ ،ﰒ ﺃﺧﺬﻫﺎ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔﹶ ،ﻭﺗﻘﺪﻡ ﺎ ﻭﻫﻮ ﻋﻠﻰ ﻓﺮﺳﻪ ،ﻓﺠﻌﻞ ﻳﺴﺘ ِﱰﻝﹸ ﻧﻔﺴﻪ ﻭﻳﺘﺮﺩﺩ ﺑﻌﺾ ﺍﻟﺘﺮﺩﺩ ،ﰒ ﻧﺰﻝ ،ﻓﺄﺗﺎﻩ ﺍﺑ ﻦ ﻋﻢ ﻟﻪ ،ﺑﻌﺮﻕ ﻣﻦ ﳊﻢ ﻓﻘﺎﻝ :ﺷﺪ ﺎ ﺖ ﰲ ﺃﻳﺎ ِﻣ ﺻ ﹾﻠﺒﻚ ،ﻓﺈﻧﻚ ﻗﺪ ﻟﻘﻴ ﻚ ﻫ ِﺬ ِﻩ ﻣﺎ ﻟﻘﻴﺖ ،ﻓﺄﺧﺬﻫﺎ ﻣِﻦ ﻳﺪﻩ ،ﻓﺎﻧﺘﻬﺲ ﻣﻨﻬﺎ ﺴﺔ، ﳊ ﹾﻄ ﻤ ﹶﺔ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ :ﻭﺃﻧﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﰒ ﺃﻟﻘﺎﻩ ﻣِﻦ ﻳﺪﻩ ،ﰒ ﺃﺧﺬ ﺳﻴﻔﻪ ﰒ ﲰﻊ ﺍ ﹶ ﺖ ﺑﻦ ﺃ ﹾﻗﺮﻡ ﺃﺧﻮ ﺑﲎ ﻋﺠﻼﻥ ،ﻓﻘﺎﻝ :ﻳﺎ ﻣﻌﺸﺮ ﻭﺗﻘﺪﻡ ،ﻓﻘﺎﺗﻞ ﺣﺘﻰ ﹸﻗِﺘﻞﹶ ،ﰒ ﺃﺧﺬ ﺍﻟﺮﺍﻳﺔ ﺛﺎﺑ ﺱ ﺍﳌﺴﻠﻤﲔ؛ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺭﺟﻞ ﻣﻨﻜﻢ ،ﻗﺎﻟﻮﺍ :ﺃﻧﺖ ،ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﻔﺎﻋﻞٍ ،ﻓﺎﺻﻄﻠﺢ ﺍﻟﻨﺎ ﻋﻠﻰ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ،ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﺮﺍﻳﺔﹶ ،ﺩﺍﻓﻊ ﺍﻟﻘﻮﻡ ،ﻭﺣﺎﺵ ﻢ ،ﰒ ﺍﳓﺎﺯ ﺑﺎﳌﺴﻠﻤﲔ، ﻭﺍﻧﺼﺮﻑ ﺑﺎﻟﻨﺎﺱ. ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺳﻌﺪ ﺃﻥ ﺍﳍﺰﳝﺔ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﻟﺬﻯ ﰲ )ﺻﺤﻴﺢ )(١ ﺍﻟﺒﺨﺎﺭﻯ( ﺃﻥ ﺍﳍﺰﳝﺔ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺮﻭﻡ. ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺃﻥ ﻛﻞ ﻓﺌﺔ ﺍﳓﺎﺯﺕ ﻋﻦ ﺍﻷُﺧﺮﻯ. ﻭﺃﻃﻠﻊ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺫﻟﻚ ﺭﺳﻮﻟﹶﻪ ﻣِﻦ ﻳﻮﻣﻬﻢ ﺫﻟﻚ ،ﻓﺄﺧﱪ ﺑﻪ ﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺎﻝ: ﺐ ﹶﻓ ﺮﹶﺃﻳﺖ ﰲ ﺳﺮِﻳ ِﺮ ﻋﺒ ِﺪ ﳉﻨ ِﺔ ﻓِﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎِﺋﻢ ﻋﻠﹶﻰ ﺳﺮٍ ﺭ ِﻣ ﻦ ﹶﺫ ﻫ ٍ ﱃﰲﺍﹶ )ﹶﻟ ﹶﻘ ﺪ ﺭِﻓﻌﻮﺍ ﺇ ﱠ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ﺍ ﺯ ِﻭﺭﺍﺭﹰﺍ ﻋ ﻦ ﺳﺮِﻳ ِﺮ ﺻﺎ ِﺣﺒﻴﻪِ ،ﻓﻘﻠﺖ :ﻋ ﻢ ﻫﺬﹶﺍ؟ ﻓﻘﻴﻞ ﱃ :ﻣﻀﻴﺎ ،ﻭﺗ ﺮ ﺩ ﺩ ﻋﺒﺪ )(٢ ﺾ ﺍﻟﺘ ﺮ ﺩ ِﺩ ﹸﺛﻢ ﻣﻀﻰ(. ﺍﻟﻠﱠﻪ ﺑ ﻌ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٩٤/٧ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٢ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٣٨٠/٢
٢٤٦ ﻭﺫﻛﺮ ﻋﺒ ﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﺑﻦ ﺟﺪﻋﺎﻥ ،ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻣﱢﺜ ﹶﻞ ﱃ ﺟ ﻌ ﹶﻔ ﺮ ﻭﺯﻳ ﺪ ﻭﺍﺑ ﻦ ﺭﻭﺍﺣ ﹶﺔ ﰲ ﺧﻴ ﻤ ٍﺔ ِﻣ ﻦ ﺩﺭ ،ﹸﻛﻞﱡ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬ ﻢ ﺲ ﺴﺘﻘِﻴﻤﹰﺎ ﹶﻟﻴ ﺻﺪﻭﺩ ،ﻭ ﺭﹶﺃﻳﺖ ﺟ ﻌﻔﹶﺮﹰﺍ ﻣ ﻋﻠﹶﻰ ﺳﺮِﻳﺮٍ ،ﹶﻓ ﺮﹶﺃﻳﺖ ﺯﻳﺪﹰﺍ ﻭﺍﺑ ﻦ ﺭﻭﺍ ﺣ ﹶﺔ ﰲ ﹰﺃﻋﻨﺎﻗﻬﻤﺎ ﺻﺪﻭ ﺩ ﻗﺎﻝ :ﹶﻓ ﻓِﻴ ِﻪ ﺻﺪﺍ ﺸﻴ ﻬﻤﺎ ﺍ ﹶﳌ ﻮﺕ ﹶﺃ ﻋ ﺮﺿﺎ ﺃﹶﻭ ﹶﻛﹶﺄﻧ ﻬﻤﺎ ﲔ ﹶﻏ ِ ﺴﹶﺄﹾﻟﺖ ﺃ ﻭ ﻗِﻴ ﹶﻞ ﱃ :ﺇﻧﻬﻤﺎ ِﺣ )(١ ِﺑ ﻮﺟﻮﻫِﻬﻤﺎ ،ﻭﺃﻣﺎ ﺟ ﻌ ﹶﻔ ﺮ ﻓﹶﺈﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹾﻔ ﻌ ﹾﻞ( . ﳉﻨ ِﺔ ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺟﻌﻔﺮ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﺃﺑ ﺪﹶﻟﻪِ ﺑﻴ ﺪﻳ ِﻪ ﺟﻨﺎ ﺣﻴ ِﻦ ﻳﻄ ﲑ ِﺑ ِﻬﻤﺎ ﰲ ﺍ ﹶ ﺣﻴﺚﹸ ﺷﺎ َﺀ().(٢ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ) :ﻭﺟﺪﻧﺎ ﻣﺎ ﺑﲔ ﺻﺪ ِﺭ ﺟﻌﻔﺮ ﻭﻣﻨﻜﺒﻴﻪ ﻭﻣﺎ ﺃﻗﺒ ﹶﻞ ﻣﻨﻪ ،ﺗِﺴﻌﲔ ﺟِﺮﺍﺣ ﹰﺔ ﻣﺎ ﺑﲔ ﺿﺮﺑ ٍﺔ ﺑﺎﻟﺴﻴﻒ ﻭﻃﻌﻨﺔ ﺑﺎﻟﺮﻣﺢ(. ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﻗﺪﻡ ﻳﻌﻠﻰ ﺑﻦ ﻣﻨﻴﺔ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲞﱪ ﺃﻫ ِﻞ ﻣﺆﺗﺔ ،ﻓﻘﺎﻝ ﺖ ﺃ ﺧﺒ ﺮﺗ ﻚ( ،ﻗﺎﻝ :ﺃﺧﱪﱏ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺖ ﻓﹶﺄ ﺧِﺒﺮﱏ ،ﻭﺇ ﹾﻥ ِﺷﹾﺌ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺇ ﹾﻥ ِﺷﹾﺌ ﺖ ﻣﻦ ﻚ ﺑﺎﳊﻖ ،ﻣﺎ ﺗﺮﻛ ﺍﻟﻠﱠﻪ ،ﻓﺄﺧﱪﻩ ج ﺧ ﱪﻫﻢ ﹸﻛﱠﻠﻪ ،ﻭﻭﺻ ﹶﻔﻬﻢ ﻟﻪ ،ﻓﻘﺎﻝ :ﻭﺍﱠﻟﺬِﻯ ﺑﻌﹶﺜ ﺣﺪﻳﺜﻬﻢ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ ﱂ ﺗﺬ ﹸﻛﺮﻩ ،ﻭﺇﻥ ﺃﻣﺮﻫﻢ ﻟﻜﻤﺎ ﺫﻛﺮﺕ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺇ ﱠﻥ ﺽ ﺣﺘﻰ ﺭﹶﺃﻳﺖ ﻣ ﻌﺘ ﺮ ﹶﻛﻬ ﻢ(. ﺍﻟﻠﱠﻪ ﺭﹶﻓ ﻊ ﱃ ﺍ َﻷ ﺭ ﻭﺍﺳﺘﺸﻬ ﺪ ﻳﻮﻣﺌﺬ :ﺟﻌﻔﺮ ،ﻭﺯﻳ ﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﻭﻣﺴﻌﻮﺩ ﺍﺑﻦ ﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﺳﺮﺡ ،ﻭﻋﺒﺎ ﺩ ﺑﻦ ﻗﻴﺲ ،ﻭﺣﺎﺭﺛ ﹸﺔ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ،ﻭﺳﺮﺍﻗﺔ ﺑ ﻦ ﺍﻷﻭﺱ ،ﻭﻭﻫ ﻋﻤﺮﻭ ﺑﻦ ﻋﻄﻴﺔ ،ﻭﺃﺑﻮ ﻛﹸﻠﻴﺐ ﻭﺟﺎﺑﺮ ﺍﺑﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﺯﻳﺪ ،ﻭﻋﺎﻣﺮ ﻭﻋﻤﺮﻭ ﺍﺑﻨﺎ ﺳﻌﻴﺪ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﻏﲑﻫﻢ. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺣﺪﺛﲎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﺃﻧﻪ ﺣ ﺪ ﹶ ﺙ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻗﺎﻝ: ﺖ ﻳﺘﻴﻤﹰﺎ ﻟﻌﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺭﻭﺍﺣﺔ ﰲ ﺣﺠﺮﻩ ﻓﺨﺮﺝ ﰉ ﰲ ﺳﻔﺮﻩ ﺫﻟﻚ ﻣﺮﺩﰱ ﻋﻠﻰ ﺣﻘﻴﺒﺔ ﻛﻨ ﷲ ﺇﻧﻪ ﻟﻴﺴ ﲑ ﻟﻴﻠ ﹰﺔ ﺇﺫ ﲰﻌﺘﻪ ﻭﻫﻮ ﻳﻨﺸﺪ: ﺭ ﺣﻠِﻪ ،ﻓﻮﺍ ِ ﳊﺴﺎ ِﺀ ﺖ ﺭ ﺣﻠِﻰ ﻣﺴِــ ﲑ ﹶﺓ ﺃ ﺭﺑ ٍﻊ ﺑ ﻌ ﺪ ﺍ ِ ﺇﺫﺍ ﹶﺃﺩﻧﻴﺘﻨِﻰ ﻭ ﺣ ﻤ ﹾﻠ ِ ﻼ ِﻙ ﹶﺫ ﻡ ﻭ ﹶﻻ ﺃ ﺭ ِﺟ ﻊ ﺇﱃ ﹶﺃﻫــﻠﻰ ﻭﺭﺍﺋﻰ ﻚ ﻓﺎﻧ ﻌﻤِﻰ ﻭ ﺧ ﹶ ﺸﺄﹾﻧ ِ ﹶﻓ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﺍﳌﺼﻨﻒ ).(٩٥٦٢ ) (٢ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(٢٧٣ ،٢٧٢/٩
٢٤٧ ﺴﺘﻨﻬﻰ ﺍﻟﺜﱠـﻮﺍ ِﺀ ﺽ ﺍﻟﺸﺎﻡ ﻣ ﺴِﻠﻤﻮ ﹶﻥ ﻭﻏﹶﺎ ﺩﺭﻭﱏ ِﺑﹶﺄ ﺭ ِ ﻭﺟﺎ َﺀ ﺍ ﹸﳌ
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ﻓﺼﻞ
ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺍﻟﺘﺮﻣﺬﻯ ﻭﻏﲑﻩ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺩﺧﻞ ﻣﻜﱠﺔ ﻳﻮ ﻡ ﺍﻟﻔﺘﺢ ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﺭﻭﺍﺣﺔ ﺑﲔ ﻳﺪﻳﻪ ﻳﻨﺸﺪ :ﺧﻠﱡﻮﺍ ﺑﻨِﻰ ﺍﻟﻜﻔﱠﺎ ِﺭ ﻋ ﻦ ﺳﺒِﻴِﻠ ِﻪ ﺍﻷﺑﻴﺎﺕ. ﻭﻫﺬﺍ ﻭﻫﻢ ،ﻓﺈﻥ ﺍﺑ ﻦ ﺭﻭﺍﺣﺔ ﻗﺘﻞ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﻫﻰ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ، ﺸﺪ ﺑﲔ ﻳﺪﻳﻪ ﺷﻌﺮ ﺍﺑﻦ ﺭﻭﺍﺣﺔ ،ﻭﻫﺬﺍ ﳑﺎ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺃﻫﻞ ﺍﻟﻨﻘﻞ. ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻨ ﻓﺼﻞ ﻓﻲ ﻏﺰوة ذات اﻟﺴﻼﺳﻞ
ﲔ ﺍﳌﺪﻳﻨﺔ ﻭﻫﻰ ﻭﺭﺍﺀ ﻭﺍﺩﻯ ﺍﻟﻘﹸﺮﻯ ﺑﻀﻢ ﺍﻟﺴﲔ ﺍﻷُﻭﱃ ﻭﻓﺘﺤﻬﺎ ﻟﻐﺘﺎﻥ ﻭﺑﻴﻨﻬﺎ ﻭﺑ ﻋﺸﺮ ﹸﺓ ﺃﻳﺎﻡ ،ﻭﻛﺎﻧﺖ ﰲ ﺟﻤﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ﲦﺎﻥ. ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﺑﻠﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﲨﻌﹰﺎ ﻣِﻦ ﻗﹸﻀﺎﻋﺔ ﻗﺪ ﲡ ﻤﻌﻮﺍ ﻳﺮِﻳﺪﻭ ﹶﻥ ﺃﻥ ﻳﺪﻧﻮﺍ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﳌﺪﻳﻨﺔ ،ﻓﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻓﻌﻘﺪ ﻟﻪ ﻟﻮﺍ ًﺀ ﺃﺑﻴﺾ ،ﻭﺟﻌﻞ ﻣﻌﻪ ﺭﺍﻳ ﹰﺔ ﺳﻮﺩﺍﺀَ ،ﻭﺑﻌﺜﻪ ﰲ ﺛﻼﲦﺎﺋﺔ ﻣِﻦ ﺳﺮﺍﺓ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻣﻌﻬﻢ ﺛﻼﺛﻮﻥ ﻓﺮﺳﺎﹰ، ﲔ ﲟﻦ ﻣ ﺮ ﺑﻪ ﻣﻦ ﺑِﻠﻲ ،ﻭ ﻋ ﹾﺬ ﺭﺓﹶ ،ﻭﺑ ﹾﻠ ﹶﻘﲔِ ،ﻓﺴﺎﺭ ﺍﻟﻠﱠﻴﻞ ،ﻭ ﹶﻛﻤﻦ ﺍﻟﻨﻬﺎﺭ ،ﻓﻠﻤﺎ ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺴﺘﻌ ﳉﻬﲎ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺚﺍﹸ ﺏ ﻣِﻦ ﺍﻟﻘﻮﻡ ،ﺑﻠﻐﻪ ﺃﻥ ﳍﻢ ﲨﻌﹰﺎ ﻛﺜﲑﺍﹰ ،ﻓﺒﻌﺚ ﺭﺍﻓ ﻊ ﺑﻦ ﻣﻜِﻴ ٍ ﹶﻗﺮ ج ﻳﺴﺘﻤﺪﻩ ،ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑ ﻦ ﺍﳉﺮﺍﺡ ﰲ ﻣﺎﺋﺘﲔ ،ﻭﻋﻘﺪ ﻟﻪ ﻟِﻮﺍﺀ ،ﻭﺑﻌﺚ ﻟﻪ ﺳﺮﺍﺓ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻓﻴﻬﻢ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻠﺤ ﻖ ﺑﻌﻤﺮﻭ ،ﻭﺃﻥ ﻳﻜﻮﻧﺎ ﲨﻴﻌﹰﺎ ﺖ ﻋﻠ ﻰ ﻭﻻ ﳜﺘﻠِﻔﺎ ،ﻓﻠﻤﺎ ﳊﻖ ﺑﻪ ،ﺃﺭﺍﺩ ﺃﺑﻮ ﻋﺒﻴﺪ ﹶﺓ ﺃﻥ ﻳ ﺆﻡ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﻋﻤﺮﻭ :ﺇﳕﺎ ﹶﻗ ِﺪ ﻣ ﻣﺪﺩﹰﺍ ﻭﺃﻧﺎ ﺍﻷﻣﲑ ،ﻓﺄﻃﺎﻋﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ،ﻓﻜﺎﻥ ﻋﻤﺮﻭ ﻳﺼﻠﱢﻰ ﺑﺎﻟﻨﺎﺱ ،ﻭﺳﺎﺭ ﺣﱴ ﻭﻃﺊ ﺑﻼﺩ ﻗﻀﺎﻋﺔ ،ﻓﺪﻭﺧﻬﺎ ﺣﱴ ﺃﺗﻰ ﺇﱃ ﺃﻗﺼﻰ ﺑﻼﺩﻫﻢ ،ﻭﻟﻘﻰ ﰲ ﺁﺧﺮ ﺫﻟﻚ ﲨﻌﺎﹰ ،ﻓﺤﻤﻞ ﻋﻠﻴﻬﻢ ﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌﻰ ﺑﺮﻳﺪﹰﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻬﺮﺑﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ،ﻭﺗﻔ ﺮﻗﹸﻮﺍ ،ﻭﺑﻌﺚ ﻋﻮ ج ﻓﺄﺧﱪﻩ ﺑﻘﹸﻔﻮﳍﻢ ﻭﺳﻼﻣﺘﻬﻢ ﻭﻣﺎ ﻛﺎﻥ ﰲ ﻏﺰﺍﻢ. ﻭﺫﻛﺮ ﺍﺑ ﻦ ﺇﺳﺤﺎﻕ ﻧﺰﻭﻟﹶﻬﻢ ﻋﻠﻰ ﻣﺎﺀ ِﻟﺠﺬﺍﻡ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﺴﻠﺴﻞ ،ﻗﺎﻝ :ﻭﺑﺬﻟﻚ ﲰﻴﺖ ﺫﺍﺕ ﺍﻟﺴﻼﺳﻞ. ) (١ﺍﺑﻦ ﻫﺸﺎﻡ ).(٣٧٧ ،٣٧٦/٢
٢٤٨ ﺚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺃﰉ ﻋﺪﻯ ،ﻋﻦ ﺩﺍﻭﺩ ،ﻋﻦ ﻋﺎﻣﺮ ﻗﺎﻝ :ﺑﻌ ﹶ ﺕ ﺍﻟﺴﻼﺳِﻞ ،ﻓﺎﺳﺘﻌﻤﻞ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻋﻠﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻭﺍﺳﺘﻌﻤﻞ ﺶ ﺫﺍ ِ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺟﻴ ﻋﻤﺮﻭ ﺑ ﻦ ﺍﻟﻌﺎﺹ ﻋﻠﻰ ﺍﻷﻋﺮﺍﺏ ،ﻭﻗﺎﻝ ﳍﻤﺎ) :ﺗﻄﹶﺎﻭﻋﺎ( ﻗﺎﻝ :ﻭﻛﺎﻧﻮﺍ ﺃﹸ ِﻣﺮﻭﺍ ﺃﻥ ﻳﻐﲑﻭﺍ ﻋﻠﻰ ﺑﻜﺮ ،ﻓﺎﻧﻄﻠﻖ ﻋﻤﺮﻭ ،ﻭﺃﻏﺎﺭ ﻋﻠﻰ ﻗﹸﻀﺎﻋﺔ ﻷﻥ ﺑﻜﺮﹰﺍ ﺃﺧﻮﺍﻟﹸﻪ ،ﻗﺎﻝ :ﻓﺎﻧﻄﻠﻖ ﺍﳌﻐﲑ ﹸﺓ ﺑﻦ ﺷﻌﺒﺔ ﺇﱃ ﺃﰉ ﻋﺒﻴﺪﺓ ﻓﻘﺎﻝ :ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﺳﺘﻌﻤﻠﻚ ﻋﻠﻴﻨﺎ ،ﻭﺇﻥ ﺍﺑﻦ ﻓﻼﻥ ﻗﺪ ﺍﺗﺒﻊ ﺃﻣﺮ ﺍﻟﻘﻮﻡ ،ﻓﻠﻴﺲ ﻟﻚ ﻣﻌﻪ ﺃﻣﺮ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺘﻄﹶﺎ ﻭﻉ ،ﻓﺄﻧﺎ ﺃﹸﻃﻴﻊ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﺇﻥ ﻋﺼﺎﻩ ﻋﻤﺮﻭ. ﻓﺼﻞ
ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻣﻦ ﺍﻟﻔﻘﻪ ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﺍﺣﺘﻠﻢ ﺃﻣ ﲑ ﺍﳉﻴﺶ ﻋ ﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﻛﺎﻧﺖ ﻟﻴﻠ ﹰﺔ ﺑﺎﺭﺩﺓ ،ﻓﺨﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﳌﺎﺀ ،ﻓﺘﻴ ﻤ ﻢ ﻭﺻﻠﱠﻰ ﺑﺄﺻﺤﺎﺑﻪ ﺍﻟﺼﺒﺢ ،ﻓﺬﻛﺮﻭﺍ ﺫﻟﻚ ﻟﻠﻨﱮ ج ،ﻓﻘﺎﻝ) :ﻳﺎ ﺖ ﺟﻨﺐ؟( .ﻓﺄﺧﱪﻩ ﺑﺎﻟﺬﻯ ﻣﻨﻌﻪ ﻣِﻦ ﺍﻻﻏﺘﺴﺎﻝ ،ﻭﻗﺎﻝ: ﻚ ﻭﹶﺃﻧ ﺻﺤﺎِﺑ ﺖ ِﺑﹶﺄ ﺻﻠﱠﻴ ﻋﻤﺮﻭ؛ ﺇﱏ ﲰﻌ ﺴ ﹸﻜﻢ ،ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻛﹶﺎ ﹶﻥ ِﺑ ﹸﻜ ﻢ ﺭﺣِﻴ ﻤﹰﺎ﴾]ﺍﻟﻨﺴﺎﺀ،[٢٩ : ﺖ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﴿ :ﻭ ﹶﻻ ﺗ ﹾﻘﺘﻠﹸﻮﹾﺍ ﹶﺃﻧ ﹸﻔ ﺼ ِﺔ ﻣ ﻦ ﻗﺎﻝ :ﺇ ﱠﻥ ﺍﻟﺘﻴﻤ ﻢ ﻻ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﱂ ﻳ ﹸﻘ ﹾﻞ ﺷﻴﺌﹰﺎ ،ﻭﻗﺪ ﺍﺣﺘ ﺞ ﺬﻩ ﺍﻟ ِﻘ ﻀﺤِـ ﻓ ﺏ ﻣﻦ ﻧﺎﺯﻋﻬﻢ ﰲ ﺫﻟﻚ ﺑﺜﻼﺛﺔ ﱮ ج ﲰﺎ ﻩ ﺟﻨﺒﹰﺎ ﺑﻌﺪ ﺗﻴﻤﻤﻪ ،ﻭﺃﺟﺎ ﳊﺪﺙ ،ﻷﻥ ﺍﻟﻨ ﻳﺮﻓ ﻊ ﺍ ﹶ ﺃﺟﻮﺑﺔ: ﱮج ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﳌﺎ ﺷ ﹶﻜﻮﻩ ﻗﺎﻟﻮﺍ :ﺻﻠﱠﻰ ﺑﻨﺎ ﺍﻟﺼﺒﺢ ،ﻭﻫﻮ ﺟﻨﺐ ،ﻓﺴﺄﻟﻪ ﺍﻟﻨ ﺖ ﺟﻨﺐ؟( ،ﺍﺳﺘﻔﻬﺎﻣﹰﺎ ﻭﺍﺳﺘﻌﻼﻣﺎﹰ ،ﻓﻠﻤﺎ ﺃﺧﱪﻩ ﻚ ﻭﹶﺃﻧ ﺖ ِﺑﹶﺄﺻﺤﺎِﺑ ﺻﻠﱠﻴ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ) : ﺑﻌﺬﺭﻩ ،ﻭﺃﻧﻪ ﺗﻴﻤﻢ ﻟﻠﺤﺎﺟﺔ ،ﺃﻗﺮﻩ ﻋﻠﻰ ﺫﻟﻚ. ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺍﺧﺘﻠﻔﺖ ﻋﻨﻪ ،ﻓﺮﻭﻯ ﻋﻨﻪ ﻓﻴﻬﺎ ﺃﻧﻪ ﻏﺴﻞ ﻣﻐﺎﺑِﻨﻪ ﻭﺗﻮﺿﺄ ﻭﺿﻮﺀﻩ ﻟﻠﺼﻼﺓ ،ﰒ ﺻﻠﱠﻰ ﻢ ،ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺘﻴﻤﻢ ،ﻭﻛﺄﻥ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻗﻮﻯ ﻣِﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺘﻴﻤﻢ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﳊﻖ ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﻭﺫﻛﺮ ﺭﻭﺍﻳ ﹶﺔ ﺍﻟﺘﻴﻤﻢ ﻗﺒﻠﻬﺎ ،ﰒ ﻗﺎﻝ :ﻭﻫﺬﺍ ﺃﻭﺻ ﹸﻞ ﻣﻦ ﺍﻷﻭﻝ ،ﻷﻧﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺟﺒﲑ ﺍﳌﺼﺮﻯ ،ﻋﻦ ﺃﰉ ﺍﻟﻘﻴﺲ ﻣﻮﱃ ﻋﻤﺮﻭ ،ﻋﻦ ﻋﻤﺮﻭ .ﻭﺍﻷُﻭﱃ ﺍﻟﱴ ﻓﻴﻬﺎ ﺍﻟﺘﻴﻤﻢ ،ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺟﺒﲑ ،ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﱂ ﻳﺬﻛﺮ ﺑﻴﻨﻬﻤﺎ ﺃﺑﺎ ﻗﻴﺲ.
٢٤٩ ﱮ ج ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﻌِﻠ ﻢ ﻓﻘ ﻪ ﻋﻤﺮﻭ ﰲ ﺗﺮﻛﻪ ﺍﻻﻏﺘﺴﺎﻝ ،ﻓﻘﺎﻝ ﻟﻪ: ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻨ ﺖ ﺟﻨﺐ؟( .ﻓﻤﺎ ﺃﺧﱪﻩ ﺃﻧﻪ ﺗﻴﻤﻢ ﻟﻠﺤﺎﺟﺔ ﻋﻠﻢ ﻓﻘﻬﻪ ،ﻓﻠﻢ ﻳﻨﻜﺮ ﻚ ﻭﹶﺃﻧ ﺻﺤﺎِﺑ ﺖ ﺑﺄ ﺻﻠﱠﻴ ) ﻋﻠﻴﻪ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻥ ﻣﺎ ﻓﻌﻠﻪ ﻋﻤﺮﻭ ﻣﻦ ﺍﻟﺘﻴﻤﻢ ﻭﺍﷲ ﺃﻋﻠﻢ ﺧﺸﻴ ﹶﺔ ﺍﳍﻼﻙ ﺑﺎﻟﱪﺩ ،ﻛﻤﺎ ﺃﺧﱪ ﺑﻪ ،ﻭﺍﻟﺼﻼﺓ ﺑﺎﻟﺘﻴﻤﻢ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺟﺎﺋﺰﺓ ﻏ ﲑ ﻣﻨﻜﺮ ﻋﻠﻰ ﻓﺎﻋﻠﻬﺎ ،ﻓ ﻌﻠِﻢ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﺳﺘﻌﻼﻡ ﻓﻘﻬﻪ ﻭﻋﻠﻤﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻂ ﺨ َﺒ َ ﻓﻲ ﺳﺮﻳﺔ اﻟ َ
ﻭﻛﺎﻥ ﺃﻣﲑﻫﺎ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ،ﻭﻛﺎﻧﺖ ﰲ ﺭﺟﺐ ﺳﻨﺔ ﲦﺎ ٍﻥ ﻓﻴﻤﺎ ﺃﻧﺒﺄﻧﺎ ﺑﻪ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﰲ ﻛﺘﺎﺏ )ﻋﻴﻮﻥ ﺍﻷﺛﺮ( ﻟﻪ ،ﻭﻫﻮ ﻋﻨﺪﻯ ﻭﻫﻢ، ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﰲ ﺛﻼﲦﺎﺋﺔ ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻗﺎﻟﻮﺍ :ﺑﻌ ﹶ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻓﻴﻬﻢ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺣ ﻰ ﻣِﻦ ﺟﻬﻴﻨﺔ ﺑﺎﻟ ِﻘﺒِﻠﻴﺔ ﳑﺎ ﻳﻠﻰ ﺳﺎ ِﺣ ﹶﻞ ﺍﻟﺒﺤﺮ، ﳋﺒﻂﹶ ،ﻭﺃﻟﻘﻰ ﻉ ﺷﺪﻳﺪ ،ﻓﺄﻛﻠﻮﺍ ﺍ ﹶ ﺲ ﻟﻴﺎﻝ ،ﻓﺄﺻﺎﻢ ﰲ ﺍﻟ ﱠﻄﺮِﻳﻖ ﺟﻮ ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺪﻳﻨﺔ ﲬ ﺇﻟﻴﻬﻢ ﺍﻟﺒﺤ ﺮ ﺣﻮﺗﹰﺎ ﻋﻈﻴﻤﺎﹰ ،ﻓﺄﻛﻠﻮﺍ ﻣﻨﻪ ،ﱠﰒ ﺍﻧﺼﺮﻓﻮﺍ ،ﻭﱂ ﻳﻠ ﹶﻘﻮﺍ ﹶﻛﻴﺪﺍﹰ ،ﻭﰱ ﻫﺬﺍ ﻧﻈﺮ ،ﻓﺈﻥ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻗﺎﻝ) :ﺑﻌﺜﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺛﻼﲦﺎﺋﺔ ﺭﺍﻛﺐ، ﳋﺒﻂﹶ، ﻉ ﺷﺪﻳﺪ ﺣﱴ ﺃﻛﻠﻨﺎ ﺍ ﹶ ﺃﻣﲑﻧﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﻧ ﺮﺻﺪ ﻋِﲑﹰﺍ ﻟﻘﺮﻳﺶ ،ﻓﺄﺻﺎﺑﻨﺎ ﺟﻮ ﳋﺒﻂِ ،ﻓﻨﺤﺮ ﺭﺟ ﹲﻞ ﺛﻼﺙ ﺟﺰﺍﺋﺮ ،ﱠﰒ ﳓﺮ ﺛﻼﺙ ﺟﺰﺍﺋﺮ ،ﱠﰒ ﳓﺮ ﺛﻼﺙ ﺶﺍﹶ ﻓﺴﻤﻰ ﺟﻴ ﻒ ﺟﺰﺍﺋﺮ ،ﰒ ﺇﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺎﻩ ،ﻓﺄﻟﻘﻰ ﺇﻟﻴﻨﺎ ﺍﻟﺒﺤ ﺮ ﺩﺍﺑ ﹰﺔ ﻳﻘﺎﻝ ﳍﺎ :ﺍﻟﻌﻨﱪ ،ﻓﺄﻛﻠﻨﺎ ﻣﻨﻬﺎ ﻧﺼ ﺻﻠﹸﺤﺖ ،ﻭﺃﺧﺬ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺿِﻠﻌﹰﺎ ﺖ ﺇﻟﻴﻨﺎ ﺃﺟﺴﺎ ﻣﻨﺎ ،ﻭ ﺷﻬﺮ ،ﻭﺍﺩﻫﻨﺎ ﻣِﻦ ﻭﺩﻛﻬﺎ ﺣﱴ ﺛﹶﺎﺑ ﻣﻦ ﺃﺿﻼﻋﻪ ،ﻓﻨﻈﺮ ﺇﱃ ﺃﻃﻮ ِﻝ ﺭﺟﻞ ﰲ ﺍﳉﻴﺶ ،ﻭﺃﻃﻮ ِﻝ ﲨﻞٍ ،ﻓﺤِ ﻤ ﹶﻞ ﻋﻠﻴﻪ ﻭﻣ ﺮ ﲢﺘﻪ، ﻭﺗﺰﻭﺩﻧﺎ ﻣﻦ ﳊﻤﻪ ﻭﺷﺎﺋﻖ ،ﻓﻠﻤﺎ ﻗﺪﻣﻨﺎ ﺍﳌﺪﻳﻨﺔ ،ﺃﺗﻴﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺬﻛﺮﻧﺎ ﻟﻪ ﺫﻟﻚ، ﻓﻘﺎﻝ) :ﻫ ﻮ ِﺭ ﺯ ﺤ ِﻤ ِﻪ ﺷ ﻰ ٌﺀ ﺗ ﹾﻄ ِﻌﻤﻮﻧﺎ(؟ ،ﻓﺄﺭﺳﻠﻨﺎ ﻕ ﺃ ﺧ ﺮ ﺟﻪ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜﻢ ،ﹶﻓ ﻬ ﹾﻞ ﻣ ﻌﻜﹸ ﻢ ِﻣ ﻦ ﹶﻟ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﻪ ﻓﺄﻙ(. ﻕ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻐﺰﻭ ﹶﺓ ﻛﺎﻧﺖ ﻗﺒﻞ ﺍﳍﹸﺪﻧﺔ ،ﻭﻗﺒ ﹶﻞ ﻋﻤﺮ ِﺓ ﺖ :ﻭﻫﺬﺍ ﺍﻟﺴﻴﺎ ﻗﻠ ﺻ ﺪ ﳍﻢ ﻋِﲑﺍﹰ ،ﺑﻞ ﻛﺎﻥ ﺯﻣ ﻦ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻓﺈﻧﻪ ﻣِﻦ ﺣﲔ ﺻﺎﱀ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﺑﺎﳊﹸﺪﻳﺒﻴﺔ ﱂ ﻳﻜﻦ ﻳﺮ
٢٥٠ ﻂ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﺮﺗﲔ :ﻣﺮﺓ ﳋﺒ ِ ﺃﻣ ٍﻦ ﻭﻫﺪﻧﺔ ﺇﱃ ﺣﲔ ﺍﻟﻔﺘﺢ ،ﻭﻳﺒ ﻌ ﺪ ﺃﻥ ﺗﻜﻮﻥ ﺳﺮﻳﺔ ﺍ ﹶ ﻗﺒﻞ ﺍﻟﺼﻠﺢ ،ﻭﻣﺮﺓ ﺑﻌﺪﻩ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﻓﻘﻪ هﺬﻩ اﻟﻘﺼﺔ
ﻓﻔﻴﻬﺎ ﺟﻮﺍ ﺯ ﺍﻟﻘِﺘﺎﻝ ﰲ ﺍﻟﺸﻬ ِﺮ ﺍﳊﹶﺮﺍ ِﻡ ﺇﻥ ﻛﺎﻥ ِﺫ ﹾﻛﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻓﻴﻬﺎ ﺑﺮﺟﺐ ﳏﻔﻮﻇﺎﹰ، ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻧﻪ ﻭﻫﻢ ﻏ ﲑ ﳏﻔﻮﻅ ،ﺇﺫ ﱂ ﻳﺤﻔﻆ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻏﺰﺍ ﰲ ﺍﻟﺸﻬﺮ ﺚ ﻓﻴﻪ ﺳﺮﻳﺔ ،ﻭﻗﺪ ﻋﻴ ﺮ ﺍﳌﺸﺮﻛﻮﻥ ﺍﳌﺴﻠﻤﲔ ﺑﻘﺘﺎﳍﻢ ﰲ ﺃﻭﻝ ﺍﳊﺮﺍﻡ ،ﻭﻻ ﺃﻏﺎﺭ ﻓﻴﻪ ،ﻭﻻ ﺑﻌ ﹶ ﺭﺟﺐ ﰲ ﻗﺼﺔ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﻀﺮﻣﻰ ،ﻓﻘﺎﻟﹸﻮﺍ :ﺍﺳﺘﺤ ﱠﻞ ﳏ ﻤ ﺪ ﺍﻟﺸﻬ ﺮ ﺍﳊﺮﺍﻡ ،ﻭﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﰲ ﺤﺮﺍ ِﻡ ِﻗﺘﺎ ٍﻝ ﻓِﻴﻪِ ،ﹸﻗ ﹾﻞ ِﻗﺘﺎ ﹲﻝ ﻓِﻴ ِﻪ ﹶﻛِﺒ ﲑ﴾]ﺍﻟﺒﻘﺮﺓ ،[٢١٧ :ﻭﱂ ﺸ ﻬ ِﺮ ﺍﹾﻟ ﻚ ﻋ ِﻦ ﺍﻟ ﺴﹶﺌﻠﹸﻮﻧ ﺫﻟﻚ﴿ :ﻳ ﺖ ﺍﻷُﻣ ﹸﺔ ﻋﻠﻰ ﻧﺴﺨﻪ ،ﻭﻗﺪ ﺍﺳﺘِ ﺪﻝﱠ ﻋﻠﻰ ﺐ ﺍﳌﺼ ﲑ ﺇﻟﻴﻪ ،ﻭﻻ ﺃﲨﻌ ِ ﻳﺜﺒﺖ ﻧﺴ ﺦ ﻫﺬﺍ ﺑﻨﺺ ﳚ ﲢﺮﱘ ﺍﻟﻘِﺘﺎﻝ ﰲ ﺍﻷﺷﻬﺮ ﺍ ﹸ ﲔ ﺸﺮِﻛ ﺤ ﺮ ﻡ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﹾﺍ ﺍ ﹸﳌ ﺴﹶﻠ ﺦ ﺍ َﻷ ﺷﻬﺮ ﺍﹾﻟ ﳊﺮﻡ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈﺫﹶﺍ ﺍﻧ ﳊﺮﻡ ﻫﻬﻨﺎ ﻫﻰ ﺃﺷﻬﺮ ﺣﻴﺚﹸ ﻭ ﺟ ﺪﺗﻤﻮ ﻫ ﻢ﴾]ﺍﻟﺘﻮﺑﺔ ،[٥ :ﻭﻻ ﺣﺠﺔ ﰲ ﻫﺬﺍ ،ﻷﻥ ﺍﻷﺷﻬﺮ ﺍ ﹸ ﺍﻟﺘﺴﻴﲑ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱴ ﺳﻴﺮ ﺍﻟﻠﱠﻪ ﻓﻴﻬﺎ ﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻷﺭﺽ ﻳﺄﻣﻨﻮﻥ ﻓﻴﻬﺎ ،ﻭﻛﺎﻥ ﺃﻭﳍﺎ ﻳﻮ ﻡ ﳊﺠﺔ ،ﻭﺁ ِﺧﺮﻫﺎ ﻋﺎﺷِﺮ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴ ﺢ ﰲ ﺍﻵﻳﺔ ﺍﳊﺞ ﺍﻷﻛﱪ ﻋﺎﺷ ﺮ ﺫﻯ ﺍ ِ ﻟﻮﺟﻮﻩ ﻋﺪﻳﺪﺓٍ ،ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ ﺸ ﺼﺔِ ،ﻭﻛﺬﻟﻚ ﻋ ﺐ ﺍﻷﺭﺽ. ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﺃﻛﻞ ﻭﺭﻕ ﺍﻟﺸﺠﺮ ﻋﻨﺪ ﺍﳌﺨ ﻤ ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﻰ ﺍﻹﻣﺎﻡ ﻭﺃﻣ ِﲑ ﺍﳉﻴﺶ ﻟﻠﻐﺰﺍﺓ ﻋﻦ ﳓﺮ ﻇﻬﻮﺭﻫﻢ ﻭﺇﻥ ﺍﺣﺘﺎﺟﻮﺍ ﺇﻟﻴﻪ ﺧﺸﻴﺔ ﺃﻥ ﳛﺘﺎﺟﻮﺍ ﺇﱃ ﻇﻬﺮﻫﻢ ﻋِﻨﺪ ﻟﻘﺎﺀ ﻋ ﺪﻭﻫﻢ ،ﻭﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻄﺎﻋ ﹸﺔ ﺇﺫﺍ ﺎﻫﻢ. ﺖ ﻋﹶﻠﻴﻜﹸﻢ ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﺃﻛﻞ ﻣﻴﺘﺔ ﺍﻟﺒﺤﺮ ،ﻭﺃﺎ ﱂ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﴿ :ﺣ ﺮ ﻣ ﺤ ِﺮ ﻭ ﹶﻃﻌﺎ ﻣ ﻪ ﻣﺘﺎﻋﹰﺎ ﺻﻴﺪ ﺍﹾﻟﺒ ﺍﹾﻟ ﻤﻴﺘﺔﹸ ﻭﺍﻟﺪ ﻡ﴾]ﺍﳌﺎﺋﺪﺓ ،[٣ :ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ﻢ ﺼﺪﻳﻖ ،ﻭﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﲨﺎﻋ ٍﺔ ﻣﻦ ﱠﻟ ﹸﻜ ﻢ﴾]ﺍﳌﺎﺋﺪﺓ ،[٥ :ﻭﻗﺪ ﺻ ﺢ ﻋﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟ ﺍﻟﺼﺤﺎﺑﺔ ،ﺃﻥ ﺻﻴ ﺪ ﺍﻟﺒﺤـﺮ ﻣﺎ ﺻِﻴﺪ ﻣﻨﻪ ،ﻭﻃﻌﺎﻣﻪ ﻣﺎ ﻣﺎﺕ ﻓﻴﻪ (١)،ﻭﰱ ﺍﻟﺴﻨﻦ :ﻋﻦ ﺍﺑﻦ ﳉﺮﺍﺩ ،ﻭﹶﺃﻣﺎ ﺴ ﻤﻚ ﻭﺍ ﹶ ﺖ ﹶﻟﻨﺎ ﻣﻴﺘﺘﺎ ِﻥ ﻭ ﺩﻣﺎﻥِ ،ﹶﻓﹶﺄﻣﺎ ﺍ ﹶﳌﻴﺘﺘﺎ ِﻥ :ﻓﹶﺎﻟ ﻋﻤﺮ ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ) :ﺃﹸ ِﺣﻠﱠ ) (١ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(٥٢٩/٩
٢٥١ ﺍﻟ ﺪﻣﺎ ِﻥ :ﻓﺎﻟ ﹶﻜِﺒﺪ ﻭﺍﻟ ﱢﻄﺤﺎ ﹸﻝ() (١ﺣﺪﻳﺚ ﺣﺴﻦ ،ﻭﻫﺬﺍ ﺍﳌﻮﻗﻮﻑ ﰲ ﺣﻜﻢ ﺍﳌﺮﻓﻮﻉ ،ﻷﻥ ﱮ ج ﻭﲢﺮﳝﻪ. ﺼ ِﺮﻑ ﺇﱃ ﺇﺣﻼﻝ ﺍﻟﻨ ﻗﻮ ﹶﻝ ﺍﻟﺼﺤﺎﰉ) :ﺃﹸ ِﺣﻞﱠ ﻟﻨﺎ ﻛﺬﺍ ،ﻭﺣ ﺮ ﻡ ﻋﻠﻴﻨﺎ( ﻳﻨ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﻟﺼﺤﺎﺑ ﹸﺔ ﰲ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﻛﺎﻧﻮﺍ ﻣﻀﻄﺮﻳﻦ ،ﻭﳍﺬﺍ ﳌﺎ ﳘﹼﻮﺍ ﺑﺄﻛﻠﻬﺎ ﻗﺎﻟﹸﻮﺍ: ﺇﺎ ﻣﻴﺘﺔ ،ﻭﻗﺎﻟﻮﺍ :ﳓ ﻦ ﺭﺳ ﹸﻞ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﳓ ﻦ ﻣﻀﻄﺮﻭﻥ ،ﻓﺄﻛﻠﹸﻮﺍ ،ﻭﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﻣﺴﺘﻐﻨﲔ ﻋﻨﻬﺎ ،ﳌﺎ ﺃﻛﻠﹸﻮﺍ ﻣﻨﻬﺎ. ﻗﻴﻞ :ﻻ ﺭﻳﺐ ﺃﻢ ﻛﺎﻧﻮﺍ ﻣﻀﻄﺮﻳﻦ ،ﻭﻟﻜﻦ ﻫﻴﺄ ﺍﻟﻠﱠﻪ ﳍﻢ ﻣِﻦ ﺍﻟﺮﺯﻕ ﺃﻃﻴﺒﻪ ﻭﺃﺣﻠﱠﻪ، ﺤ ِﻤ ِﻪ ﺷﺊ(؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ، ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﳍﻢ ﺑﻌﺪ ﺃﻥ ﹶﻗ ِﺪﻣﻮﺍ ) :ﻫ ﹾﻞ ﺑ ِﻘ ﻰ ﻣ ﻌﻜﹸ ﻢ ِﻣ ﻦ ﹶﻟ ﻓﺄﻛﻞ ﻣﻨﻪ ﺍﻟﻨﱮ ج ،ﻭﻗﺎﻝ) :ﺇﻧﻤﺎ ﻫ ﻮ ِﺭ ﺯ ﻕ ﺳﺎﹶﻗﻪ ﺍﻟﻠﱠﻪ ﹶﻟﻜﹸﻢ( ،ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺭِﺯﻕ ﻣﻀﻄﺮ ﱂ ﻳﺄﻛﻞ ﻣﻨﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺣﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ ،ﰒ ﻟﻮ ﻛﺎﻥ ﺃﻛﻠﻬﻢ ﻣﻨﻬﺎ ﻟﻠﻀﺮﻭﺭﺓ ،ﻓﻜﻴﻒ ﻍ ﳍﻢ ﺃﻥ ﻳ ﺪ ِﻫﻨﻮﺍ ﻣﻦ ﻭﺩﻛﻬﺎ ﻭﻳﻨﺠﺴﻮﺍ ﺑﻪ ﺛﻴﺎﻢ ﻭﺃﺑﺪﺍﻧﻬﻢ ،ﻭﺃﻳﻀﹰﺎ ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺳﺎ ﹶ ﺴ ِﺮﻳﺔ ﺃﻛﻠﺖ ﻣﻨﻬﺎ ﺣﱴ ﺛﺎﺑﺖ ﺠﻮﺯﻭﻥ ﻣﻨﻬﺎ ﺳ ﺪ ﺍﻟﺮﻣﻖ ،ﻭﺍﻟ ﺠﻮﺯ ﺍﻟﺸﺒ ﻊ ِﻣﻦ ﺍﳌﻴﺘﺔ ،ﺇﳕﺎ ﻳ ﻻ ﻳ ﲰﻨﻮﺍ ،ﻭﺗﺰﻭﺩﻭﺍ ﻣﻨﻬﺎ. ﺇﻟﻴﻬﻢ ﺃﺟﺴﺎﻣﻬﻢ ﻭ ِ ﻓﺈﻥ ﻗﻴﻞ :ﺇﳕﺎ ﻳﺘﻢ ﻟﻜﻢ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﺬﻩ ﺍﻟﻘﺼﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺪﺍﺑﺔ ﻗﺪ ﻣﺎﺗﺖ ﰲ ﺍﻟﺒﺤﺮ ،ﰒ ﺃﻟﻘﺎﻫﺎ ﻣﻴﺘﺔﹰ ،ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ،ﺃﻧﻪ ﻛﻤﺎ ﻳﺤﺘ ﻤﻞﹸ ﺫﻟﻚ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺤ ﺮ ﻗﺪ ﺟ ﺰ ﺭ ﻋﻨﻬﺎ ،ﻭﻫ ﻰ ﺣﻴﺔ ،ﻓﻤﺎﺗﺖ ﲟﻔﺎﺭﻗﺔ ﺍﳌﺎﺀ ،ﻭﺫﻟﻚ ﺫﻛﺎﺗﻬﺎ ﻭﺫﻛﺎ ﹸﺓ ﺣﻴﻮﺍﻥ ﺍﻟﺒﺤﺮ ،ﻭﻻ ﺤﺮ ﻋ ﻦ ﺠ ﺰ ﺭ ﺍﻟﺒ ﺳﺒﻴ ﹶﻞ ﺇﱃ ﺩﻓﻊ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ،ﻛـﻴﻒ ﻭﰱ ﺑﻌﺾ ﻃﺮﻕ ﺍﳊﺪﻳﺚ) :ﻓ ﺏ(. ﺕ ﻛﺎﻟﻈﱠ ِﺮ ِ ﺣﻮ ٍ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎ ﹸﻝ ﻣﻊ ﺑﻌﺪﻩ ﺟِﺪﺍﹰ ،ﻓﺈﻧﻪ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺧﺮﻗﹰﺎ ﻟﻠﻌﺎﺩﺓ ،ﻓﺈﻥ ﻣﺜ ﹶﻞ ﻫﺬﻩ ﻕ ﻣﻨﻪ ﻭﺩﻧﺎ ﻣﻦ ﺠ ِﻪ ﺩﻭﻥ ﺳﺎ ِﺣﻠِﻪ ،ﻭﻣﺎ ﺭ ﺠ ِﺔ ﺍﻟﺒﺤﺮ ﻭﹶﺛﺒ ِ ﺍﻟﺪﺍﺑﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﻴﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﰲ ﻟﹸ ﳊﻞﱢ ،ﻷﻧﻪ ﺇﺫﺍ ﺷﻚ ﰲ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ ﻣﺎﺕ ﺑﻪ ﺍﻟﱪ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻧﻪ ﻻ ﻳﻜﻔﻰ ﺫﻟﻚ ﰲ ﺍ ِ ﺤﻞﱠ ﺍﳊﻴﻮﺍﻥﹸ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج ﰲ ﺍﳊﻴﻮﺍﻥ ،ﻫﻞ ﻫﻮ ﺳﺒﺐ ﻣﺒﻴﺢ ﻟﻪ ﺃﻭ ﻏﲑ ﻣﺒﻴﺢ؟ ﱂ ﻳ ِ ﻚﻻ ﺍﻟﺼﻴﺪ ﻳﺮﻣﻰ ﺑﺎﻟﺴﻬﻢ ،ﰒ ﻳﻮﺟﺪ ﰲ ﺍﳌﺎﺀ) :ﻭﺇ ﹾﻥ ﻭ ﺟ ﺪﺗﻪ ﹶﻏﺮِﻳﻘﹰﺎ ﰲ ﺍﳌﹶﺎﺀ ،ﻓﻼ ﺗﺄﻛ ﹾﻠ ﻪ ﻓﺈﻧ ﻯ ﺣﺮﺍﻣﹰﺎ ﺇﺫﺍ ﻣﺎﺕ ﰲ ﺍﻟﺒﺤﺮ ،ﱂ ﺗ ﺪﺭِﻯ ﺍﳌﺎ ُﺀ ﹶﻗﺘﻠﹶﻪ ﹶﺃ ﻭ ﺳﻬﻤﻚ( ،ﻓﻠﻮ ﻛﺎﻥ ﺍﳊﻴﻮﺍ ﹸﻥ ﺍﻟﺒﺤﺮ ﻳﺒﺢ ،ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﻌﻠﻢ ﻓﻴﻪ ﺧﻼﻑ ﺑﲔ ﺍﻷﺋﻤﺔ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ) (٤٢٥/٢ﻭﺃﲪﺪ ) (٩٧/٢ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٣١٤
٢٥٢ ﺱ ﺍﻟﺼﺤﻴ ﺢ ﻣﻌﻬﻢ ،ﻓﺈﻥ ﺹ ﻣﻊ ﺍﳌﺒﻴﺤﲔ ،ﻟﻜﺎﻥ ﺍﻟﻘﻴﺎ ﻭﺃﻳﻀﹰﺎ ﻓﻠﻮ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮ ﺕ ﻭﺍﻟﺪ ِﻡ ﺍﳋﺒﻴﺚ ﻓﻴﻬﺎ ،ﻭﺍﻟﺬﻛﺎ ﹸﺓ ﳌﺎ ﻛﺎﻧﺖ ﺕ ﻭﺍﻟﻔﻀﻼ ِ ﺖ ﻻﺣﺘﻘﺎﻥ ﺍﻟﺮﻃﻮﺑﺎ ِ ﺍﳌﻴﺘﺔ ﺇﳕﺎ ﺣ ﺮ ﻣ ﺕ ﻻ ﻳﻘﺘﻀﻰ ﺍﻟﺘﺤﺮﱘ ،ﻓﺈﻧﻪ ﳊﻞﱢ ،ﻭﺇﻻ ﻓﺎﳌﻮ ﺐﺍِ ﺗﺰﻳﻞ ﺫﻟﻚ ﺍﻟﺪﻡ ﻭﺍﻟﻔﻀﻼﺕ ،ﻛﺎﻧﺖ ﺳﺒ ﺕ ﺗﺰﻳﻠﻬﺎ ﺼ ﹸﻞ ﺑﻐﲑﻫﺎ ،ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﳊﻴﻮﺍﻥ ﺩﻡ ﻭﻓﻀﻼ ﺣﺎﺻﻞ ﺑﺎﻟﺬﻛﺎﺓ ﻛﻤﺎ ﳛ ﺠﺲ ﺑﺎﳌﻮﺕ ﻣﺎ ﻻ ﳊﻠﱢﻪ ﺫﻛﺎﺓ ﻛﺎﳉﺮﺍﺩ ،ﻭﳍﺬﺍ ﻻ ﻳﻨ ﺤ ﺮ ﻡ ﺑﺎﳌﻮﺕ ،ﻭﱂ ﻳﺸﺘﺮﻁ ِ ﺍﻟﺬﻛﺎﺓ ،ﱂ ﻳ ﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ،ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻪ ﻧﻔﺲ ﻟﻪ ﺳﺎﺋﻠﺔ ،ﻛﺎﻟﺬﱡﺑﺎﺏ ﻭﺍﻟﻨﺤﻠﺔ ،ﻭﳓﻮﳘﺎ ،ﻭﺍﻟﺴﻤ ﲔ ﻣﻮﺗﻪ ﰲ ﺍﳌﺎﺀ ﺤﻞﱠ ﳌﻮﺗﻪ ﺑﻐﲑ ﺫﻛﺎﺓ ،ﻭﱂ ﻳﻜﻦ ﻓﺮﻕ ﺑ ﺩﻡ ﻭﻓﻀﻼﺕ ﲢﺘﻘِﻦ ﲟﻮﺗﻪ ،ﱂ ﻳ ِ ﻭﻣﻮﺗِﻪ ﺧﺎﺭﺟﻪ ،ﺇﺫ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﻮﺗﻪ ﰲ ﺍﻟﱪ ﻻ ﻳﺬ ِﻫﺐ ﺗﻠﻚ ﺍﻟﻔﻀﻼﺕ ﺍﻟﱴ ﺗﺤ ﺮﻣﻪ ﻋﻨﺪ ﺱ ﻛﺎﻓﻴﹰﺎ.. ﺍﶈﺮﻣﲔ ﺇﺫﺍ ﻣﺎﺕ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﳌﺴﺄﻟﺔ ﻧﺼﻮﺹ ،ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻴﺎ ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺟﻮاز اﻻﺟﺘﻬﺎد ﻓﻲ اﻟﻮﻗﺎﺋﻊ ﻓﻲ ﺣﻴﺎة اﻟﻨﺒﻰ ج
ﻭﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻮﻗﺎﺋﻊ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱮ ج ،ﻭﺇﻗﺮﺍﺭﻩ ﻋﻠﻰ ﺫﻟﻚ، ﻟﻜﻦ ﻫﺬﺍ ﻛﺎﻥ ﰲ ﺣﺎﻝ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻻﺟﺘﻬﺎﺩ ،ﻭﻋﺪ ِﻡ ﲤﻜﻨﻬﻢ ﻣِﻦ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻨﺺ ،ﻭﻗﺪ ﲔ ﻳﺪﻯ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻋﺪ ٍﺓ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ، ﺍﺟﺘﻬﺪ ﺃﺑﻮ ﺑﻜﺮ ،ﻭﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﺑ ﻭﺃﻗ ﺮﻫﻤﺎ ﻋﻠﻰ ﺫﻟﻚ ،ﻟﻜﻦ ﰲ ﻗﻀﺎﻳﺎ ﺟﺰﺋﻴﺔ ﻣﻌﻴﻨﺔ ،ﻻ ﰲ ﺃﺣﻜﺎﻡ ﻋﺎﻣﺔ ﻭﺷﺮﺍﺋﻊ ﻛﻠﻴﺔ ،ﻓﺈﻥ ﻫﺬﺍ ﱂ ﻳ ﹶﻘ ﻊ ﻣ ﻦ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺣﻀﻮﺭﻩ ج ﺍﻟﺒﺘﺔ. ﻓﺼﻞ ﻓﻲ اﻟﻔﺘﺢ اﻷﻋﻈﻢ
ﺍﻟﺬﻯ ﺃﻋ ﺰ ﺍﻟﻠﱠﻪ ﺑﻪ ﺩﻳﻨﻪ ،ﻭﺭﺳﻮﻟﹶﻪ ،ﻭﺟﻨﺪﻩ ،ﻭﺣﺰﺑﻪ ﺍﻷﻣﲔ ،ﻭﺍﺳﺘﻨﻘﺬ ﺑﻪ ﺑﻠﺪﻩ ﻭﺑﻴﺘﻪ ﻯ ﻟﻠﻌﺎﳌﲔ ﻣِﻦ ﺃﻳﺪﻯ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺸﺮﻛﲔ ،ﻭﻫﻮ ﺍﻟﻔﺘ ﺢ ﺍﻟﺬﻯ ﺍﺳﺘﺒﺸﺮ ﺑﻪ ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﻫﺪ ﺱ ﺑﻪ ﰲ ﺩﻳﻦ ﺍﻟﻠﱠﻪ ﺐ ﺍﳉﻮﺯﺍﺀ ،ﻭﺩﺧﻞ ﺍﻟﻨﺎ ﺏ ِﻋﺰﻩ ﻋﻠﻰ ﻣﻨﺎ ِﻛ ِ ﺃﻫ ﹸﻞ ﺍﻟﺴﻤﺎﺀِ ،ﻭﺿﺮﺑﺖ ﺃﻃﻨﺎ ﺃﻓﻮﺍﺟﺎﹰ ،ﻭﺃﺷﺮﻕ ﺑﻪ ﻭﺟ ﻪ ﺍﻷﺭ ِ ﺐ ﺽ ﺿِﻴﺎ ًﺀ ﻭﺍﺑﺘﻬﺎﺟﺎﹰ ،ﺧﺮﺝ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻜﺘﺎِﺋ ِ ﻀﻴ ﻦ ﻣِﻦ ﺭﻣﻀﺎﻥ ،ﻭﺍﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺃﺑﺎ ﺍﻹﺳﻼﻡ ،ﻭﺟﻨﻮﺩ ﺍﻟﺮﲪﻦ ﺳﻨ ﹶﺔ ﲦﺎ ٍﻥ ﻟﻌﺸﺮ ﻣ ﺭ ﻫ ٍﻢ ﻛﹸﻠﺜﻮﻡ ﺑﻦ ﺣﺼﲔ ﺍﻟﻐِﻔﺎﺭﻯ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﺑﻞ ﺍﺳﺘﻌﻤﻞ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ.
٢٥٣ ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻯ ﺟ ﺮ ﺇﻟﻴﻪ ،ﻭﺣﺪﺍ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺫﻛﺮ ﺇﻣﺎ ﻡ ﺃﻫﻞ ﺍﻟﺴﲑ ﻭﺍﳌﻐﺎﺯﻯ ﺕ ﻋﻠﻰ ﻭﺍﻷﺧﺒﺎﺭ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻳﺴﺎﺭ ،ﺃﻥ ﺑﲎ ﺑﻜﺮ ﺑﻦ ﻋﺒ ِﺪ ﻣﻨﺎﺓ ﺑﻦ ﻛِﻨﺎﻧﺔ ﻋ ﺪ ﺧﺰﺍﻋﺔ ،ﻭ ﻫ ﻢ ﻋﻠﻰ ﻣﺎ ٍﺀ ﻳﻘﺎﻝ ﻟﻪ :ﺍﻟﻮﺗﲑ ،ﻓﺒﻴﺘﻮﻫﻢ ﻭﻗﺘﻠﹸﻮﺍ ﻣﻨﻬﻢ ،ﻭﻛﺎﻥ ﺍﻟﺬﻯ ﻫﺎﺝ ﺫﻟﻚ ﺃﻥ ﺽ ﻚ ﺑﻦ ﻋﺒﺎﺩ ﺧﺮﺝ ﺗﺎﺟﺮﺍﹰ ،ﻓﻠﻤﺎ ﺗﻮﺳﻂ ﺃﺭ ﻼ ﻣﻦ ﺑﲎ ﺍﳊﻀﺮﻣﻰ ﻳﻘﺎﻝ ﻟﻪ :ﻣﺎﻟ ﺭﺟ ﹰ ﺧﺰﺍﻋﺔ ،ﻋ ﺪﻭﺍ ﻋﻠﻴﻪ ﻓﻘﺘﻠﹸﻮﻩ ،ﻭﺃﺧﺬﹸﻭﺍ ﻣﺎﻟﹶﻪ ،ﻓﻌﺪﺕ ﺑﻨﻮ ﺑﻜﺮ ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﺑﲎ ﺧﺰﺍﻋﺔ ﻓﻘﺘﻠﹸﻮﻩ ،ﻓﻌﺪﺕ ﺧﺰﺍﻋﺔ ﻋﻠﻰ ﺑﲎ ﺍﻷﺳﻮﺩ ،ﻭﻫﻢ ﺳ ﹾﻠﻤﻰ ﻭﻛﹸﻠﺜﻮﻡ ﻭ ﹸﺫ ﺅﻳﺐ ،ﻓﻘﺘﻠﻮﻫﻢ ِﺑ ﻌﺮﻓﺔ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺟﺎﺀ ﺍﻹﺳﻼﻡ، ﳊ ﺮﻡِ ،ﻫﺬﺍ ﹸﻛﻠﱡ ﻪ ﹶﻗﺒ ﹶﻞ ﺍﳌﺒﻌﺚ ،ﻓﻠﻤﺎ ﺑِ ﻌ ﹶ ﻋﻨﺪ ﺃﻧﺼﺎﺏ ﺍ ﹶ ﲔ ﲔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺑ ﺻ ﹾﻠ ﺢ ﺍﳊﹸﺪﻳﺒﻴﺔ ﺑ ﺱ ﺑﺸﺄﻧﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺣﺠﺰ ﺑﻴﻨﻬﻢ ،ﻭﺗﺸﺎﻏ ﹶﻞ ﺍﻟﻨﺎ ﺐ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻋﻘﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻋﻬ ِﺪﻩِ ،ﹶﻓ ﻌﻞﹶ ،ﻭﻣﻦ ﻁ :ﺃﻧﻪ ﻣﻦ ﺃﺣ ﻗﺮﻳﺶ ،ﻭﻗﻊ ﺍﻟﺸﺮ ﹸ ﺐ ﺃﻥ ﻳﺪﺧ ﹸﻞ ﰲ ﻋﻘﺪ ﻗﺮﻳﺶ ﻭﻋﻬﺪﻫﻢ ،ﻓﻌﻞ ،ﻓﺪﺧﻠﺖ ﺑﻨﻮ ﺑﻜﺮ ﰲ ﻋﻘﺪ ﻗﹸﺮﻳﺶ ﺃﺣ ﻭﻋﻬﺪﻫﻢ ،ﻭﺩﺧﻠﺖ ﺧﺰﺍﻋﺔ ﰲ ﻋﻘﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻋﻬﺪﻩ ،ﻓﻠﻤﺎ ﺍﺳﺘﻤﺮﺕ ﺍﳍﹸﺪﻧﺔ، ﺍﻏﺘﻨﻤﻬﺎ ﺑﻨﻮ ﺑﻜﺮ ﻣﻦ ﺧﺰﺍﻋﺔ ،ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺼﻴﺒﻮﺍ ﻣﻨﻬﻢ ﺍﻟﺜﺄ ﺭ ﺍﻟﻘﺪﱘ ،ﻓﺨﺮﺝ ﻧﻮﻓ ﹸﻞ ﺑ ﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﺪﻳﻠﻰ ﰲ ﲨﺎﻋﺔ ﻣِﻦ ﺑﲎ ﺑﻜﺮ ،ﻓﺒﻴﺖ ﺧﺰﺍﻋﺔ ﻭﻫﻢ ﻋﻠﻰ ﺍﻟﻮﺗﲑ ،ﻓﺄﺻﺎﺑﻮﺍ ﻣﻨﻬﻢ ﺭﺟﺎﻻﹰ ،ﻭﺗﻨﺎﻭﺷﻮﺍ ﻭﺍﻗﺘﺘﻠﻮﺍ ،ﻭﺃﻋﺎﻧﺖ ﻗﹸﺮﻳﺶ ﺑﲎ ﺑﻜﺮ ﺑﺎﻟﺴﻼﺡ ،ﻭﻗﺎﺗ ﹶﻞ ﻣﻌﻬﻢ ﻣِﻦ ﻗﺮﻳﺶ ﻣﻦ ﻗﺎﺗﻞ ﻣﺴﺘﺨﻔﻴﹰﺎ ﻟﻴﻼﹰ ،ﺫﻛﺮ ﺍﺑﻦ ﺳﻌﺪ ﻣﻨﻬﻢ :ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﻭﺣﻮﻳﻄﺐ ﺑﻦ ﻋﺒﺪ ﺍﻟ ﻌﺰﻯ، ﻭ ِﻣﻜﹾﺮﺯ ﺑﻦ ﺣﻔﺺ ،ﺣﱴ ﺣﺎﺯﻭﺍ ﺧﺰﺍﻋﺔ ﺇﱃ ﺍﳊﺮﻡ ،ﻓﻠﻤﺎ ﺍﻧﺘﻬﻮﺍ ﺇﻟﻴﻪ ،ﻗﺎﻟﺖ ﺑﻨﻮ ﺑﻜﺮ :ﻳﺎ ﻧﻮﻓﻞ؛ ﺇﻧﺎ ﻗﺪ ﺩﺧﻠﻨﺎ ﺍﳊﺮﻡ ،ﺇﳍﻚ ﺇﳍﻚ .ﻓﻘﺎﻝ ﻛﻠﻤﺔ ﻋﻈﻴﻤﺔ :ﻻ ﺇﻟﻪ ﹶﻟﻪ ﺍﻟﻴﻮﻡ ،ﻳﺎ ﺑﲎ ﺑﻜﺮ ﺖ ﺃﺻﻴﺒﻮﺍ ﺛﺄﺭﻛﻢ ،ﻓﻠﻌﻤﺮﻯ ﺇﻧﻜﻢ ﻟﺘﺴ ِﺮﻗﹸﻮﻥ ﰲ ﺍﳊﺮﻡ ﺃﻓﻼ ﺗﺼﻴﺒﻮ ﹶﻥ ﺛﺄﺭﻛﹸﻢ ﻓﻴﻪ؟ ﻓﻠﻤﺎ ﺩ ﺧﹶﻠ ﺧﺰﺍﻋﺔ ﻣﻜﺔ ،ﳉﺆﻭﺍ ﺇﱃ ﺩﺍﺭ ﺑﺪﻳﻞ ﺑﻦ ﻭﺭﻗﺎﺀ ﺍﳋﹸﺰﺍﻋﻰ ﻭﺩﺍﺭ ﻣﻮﱃ ﳍﻢ ﻳﻘﺎﻝ ﻟﻪ :ﺭﺍﻓﻊ، ﻭﳜﺮﺝ ﻋﻤﺮﻭ ﺑﻦ ﺳﺎﱂ ﺍﳋﹸﺰﺍﻋﻰ ﺣﱴ ﹶﻗ ِﺪ ﻡ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ،ﻓﻮﻗﻒ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﳌﺴﺠﺪ ﺑﲔ ﻇﻬﺮﺍﱏ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ: ﻒ ﺃﹶﺑﻴﻨﺎ ﻭﺃﺑﻴ ِﻪ ﺍﻷﺗﻠﹶــــﺪﺍ ﺤﻤﺪﺍ ﺣِـ ﹾﻠ ﺏ ﺇﻧﻰ ﻧﺎﺷِــ ﺪ ﻣ ﻳﺎﺭ ﻉ ﻳـﺪﺍ ﺖ ﹶﺃﺳــﹶﻠ ﻤﻨﺎ ﻭﹶﻟ ﻢ ﻧﻨ ِﺰ ﹶﻗ ﺪ ﹸﻛﻨﺘ ﻢ ﻭﹾﻟ ﺪﹰﺍ ﻭﻛﹸﻨـﱠﺎ ﻭﺍﻟِﺪﺍ ﺛﹸ ﻤ ﻉ ِﻋﺒــﺎ ﺩ ﺍﻟﻠﱠﻪ ﻳ ﹾﺄﺗﻮﺍ ﻣــ ﺪﺩﺍ ﺼ ﺮ ﻫﺪﹶﺍ ﻙ ﺍﻟﻠﱠﻪ ﻧﺼـْﺮﹰﺍ ﹶﺃﺑﺪﺍ ﻭﺍ ﺩ ﻓﹶﺎﻧ ﺻ ﻌﺪﺍ ـ ﺪ ِﺭ ﻳﺴﻤـُﻮ ﺾ ِﻣﹾﺜ ﹶﻞ ﺍﻟﺒ َ ﻓِﻴ ِﻬ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ﹶﻗ ﺪ ﺗﺠـﺮﺩﺍ ﹶﺃﺑﻴ ﺤ ِﺮ ﻳﺠـﺮِﻯ ﻣ ﺰﺑِﺪﺍ ـﹶﻠ ٍﻖ ﻛﺎﻟﺒ ﺇ ﹾﻥ ﺳِﻴ ﻢ ﺧﺴﻔﹰﺎ ﻭ ﺟﻬﻪ ﺗ ﺮﺑﺪﺍ ﰲ ﻓﹶﻴ ْ
٢٥٤ ﻚ ﺍ ﹸﳌ ﺆﻛﱠــــﺪﺍ ﺇ ﱠﻥ ﻗﹸ ﺮﻳـﺸﹰﺎ ﹶﺃ ﺧﹶﻠﻔﹸﻮ ﻙ ﺍ ﹶﳌ ﻮﻋِﺪﺍ ﻭﻧﻘﹶـﻀﻮﺍ ﻣِﻴﺜﹶﺎﹶﻗ ـﺪﺍ ﺖ ﺗﺪﻋـُﻮ ﺃﹶﺣ َ ﺻﺪﺍ ﻭ ﺯ ﻋﻤﻮﺍ ﹶﺃ ﹾﻥ ﹶﻟﺴـ ﻭﺟـ ﻌﻠﹸﻮﺍ ﱃ ﰲ ﹶﻛﺪﺍ ٍﺀ ﺭ ﺠﺪﺍ ﻭ ﻫ ﻢ ﹶﺃ ﹶﺫﻝﱡ ﻭﹶﺃﹶﻗﻞﱡ ﻋـــ ﺪﺩﺍ ﻫ ﻢ ﺑﻴﺘﻮﻧﺎ ﺑِﺎﻟـــ ﻮِﺗ ِﲑ ﻫــ ﺠﺪﺍ ﻭﹶﻗﺘﻠﹸﻮﻧﺎ ﺭﻛﱠ ﻌﹰﺎ ﻭ ﺳ ﺕ ﻳﺎ ﻋﻤﺮﻭ ﺑ ﻦ ﺳﺎﱂ( ،ﰒ ﺼ ﺮ ﻳﻘﻮﻝ :ﹸﻗِﺘ ﹾﻠﻨﺎ ﻭﹶﻗ ﺪ ﹶﺃ ﺳﹶﻠ ﻤﻨﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻧِ ﺿ ﻋﺮ ﺐ(، ﺼ ِﺮ ﺑﲎ ﹶﻛ ﻌ ٍ ﺴﺘ ِﻬﻞﱡ ِﺑﻨ ﺴﺤﺎﺑ ﹶﺔ ﹶﻟﺘ ﺖ ﺳﺤﺎﺑ ﹲﺔ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﻫﺬﻩ ﺍﻟ ﰒ ﺧﺮﺝ ﺑﺪﻳﻞ ﺑ ﻦ ﻭﺭﻗﺎﺀ ﰲ ﻧ ﹶﻔ ٍﺮ ﻣﻦ ﺧﺰﺍﻋﺔ ،ﺣﱴ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺧﱪﻭﻩ ﲟﺎ ﺃﹸﺻﻴﺐ ﻣﻨﻬﻢ ،ﻭ ﲟﻈﹶﺎ ﻫ ﺮ ِﺓ ﻗﺮﻳﺶ ﺑﲎ ﺑﻜﺮ ﻋﻠﻴﻬﻢ ،ﰒ ﺭﺟﻌﻮﺍ ﺇﱃ ﻣﻜﺔ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﻠﻨﺎﺱ ) :ﹶﻛﹶﺄﻧﻜﹸﻢ ﺑﹶﺄﺑِﻰ ﺳﻔﹾﻴﺎﻥﹶ ،ﻭﹶﻗ ﺪ ﺟﺎ َﺀ ِﻟﻴﺸ ﺪ ﺍﻟ ﻌ ﹾﻘ ﺪ ﻭﻳﺰِﻳ ﺪ ﰲ ﺍ ﹸﳌﺪﺓ(. ﻭﻣﻀﻰ ﺑﺪﻳﻞ ﺑ ﻦ ﻭﺭﻗﺎﺀ ﰲ ﺃﺻﺤﺎﺑﻪ ﺣﱴ ﹶﻟﻘﹸﻮﺍ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑ ﻦ ﺣﺮﺏ ﺑﻌﺴﻔﺎﻥ ﻭﻗﺪ ﺑﻌﺜﺘﻪ ﻗﺮﻳﺶ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﻟﻴﺸ ﺪ ﺍﻟﻌﻘﺪ ،ﻭﻳﺰﻳ ﺪ ﰲ ﺍﳌﺪﺓ ،ﻭﻗﺪ ﺭ ِﻫﺒﻮﺍ ﺍﻟﺬﻯ ﺻﻨﻌﻮﺍ، ﺖ ﻳﺎ ﺑﺪﻳﻞ؟ ﻓﻈ ﻦ ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱮ ﻓﻠﻤﺎ ﻟﻘﻰ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﺪﻳ ﹶﻞ ﺑﻦ ﻭﺭﻗﺎﺀ ،ﻗﺎﻝ :ﻣﻦ ﺃﻳﻦ ﺃﻗﺒﻠ ﺖ ﺕ ﰲ ﺧﺰﺍﻋﺔ ﰲ ﻫﺬﺍ ﺍﻟﺴﺎﺣﻞ ،ﻭﰱ ﺑﻄﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻯ ،ﻗﺎﻝ :ﹶﺃ ﻭ ﻣﺎ ﺟﺌ ج ﻓﻘﺎﻝ :ﺳِﺮ ﳏﻤﺪﺍﹰ؟ ﻗﺎﻝ :ﻻ ،ﻓﻠﻤﺎ ﺭﺍﺡ ﺑﺪﻳﻞ ﺇﱃ ﻣﻜﺔ ،ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﻟﺌﻦ ﻛﺎﻥ ﺟﺎﺀ ﺍﳌﺪﻳﻨﺔ ،ﻟﻘﺪ ﻒ ﺎ ﺍﻟﻨﻮﻯ ،ﻓﺄﺗﻰ ﻣﺒ ﺮ ﻙ ﺭﺍﺣِﻠﺘﻪ ،ﻓﺄﺧﺬ ﻣﻦ ﺑﻌﺮﻫﺎ ،ﻓﻔﺘﻪ ،ﻓﺮﺃﻯ ﻓﻴﻬﺎ ﺍﻟﻨﻮﻯ ،ﻓﻘﺎﻝ: ﻋﻠ ﻒ ﺑﺎ ِ ﷲ ﻟﻘﺪ ﺟﺎﺀ ﺑﺪﻳﻞ ﳏﻤﺪﹰﺍ. ﺃﺣِﻠ ﰒ ﺧﺮﺝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺣﱴ ﹶﻗ ِﺪ ﻡ ﺍﳌﺪﻳﻨﺔ ،ﻓﺪﺧﻞ ﻋﻠﻰ ﺍﺑﻨﺘِﻪ ﹸﺃﻡ ﺣﺒﻴﺒﺔ ،ﻓﻠﻤﺎ ﺫﻫﺐ ﺖ ﰉ ﻋﻦ ﻟِﻴﺠﻠﺲ ﻋﻠﻰ ﻓِﺮﺍﺵ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻃ ﻮﺗﻪ ﻋﻨﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺑﻨﻴﺔ؛ ﻣﺎ ﺃﺩﺭﻯ ﺃﹶﺭﻏﺒ ِ ﺖ ﺑﻪ ﻋﲎ؟ ﻗﺎﻟﺖ :ﺑﻞ ﻫﻮ ﻓِﺮﺍﺵ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺖ ﻣﺸﺮﻙ ﻫﺬﺍ ﺍﻟﻔﺮﺍﺵ ،ﺃﻡ ﺭﻏﺒ ِ ﻧ ﷲ ﻟﻘﺪ ﺃﺻﺎﺑﻚ ﺑﻌﺪﻯ ﺷﺮ. ﺠﺲ ،ﻓﻘﺎﻝ :ﻭﺍ ِ ﺐ ﺇﱃ ﺃﰉ ﰒ ﺧﺮﺝ ﺣﱴ ﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻜﻠﱠﻤﻪ ،ﻓﻠﻢ ﻳ ﺮﺩ ﻋﻠﻴﻪ ﺷﻴﺌﺎﹰ ،ﰒ ﺫﻫ ﺑﻜﺮ ،ﻓﻜﻠﱠﻤﻪ ﺃﻥ ﻳ ﹶﻜﻠﱠ ﻢ ﹶﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﻔﺎﻋﻞ ،ﰒ ﺃﺗﻰ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ ﷲ ﻟﻮ ﱂ ﺃﺟﺪ ﺇﻻ ﺍﻟ ﱠﺬﺭ ﳉﺎﻫﺪﺗﻜﻢ ﻓﻜﻠﱠﻤﻪ ،ﻓﻘﺎﻝ :ﺃﻧﺎ ﺃﺷﻔ ﻊ ﻟﻜﻢ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج؟ ﻓﻮﺍ ِ ﺏ ﺑﲔ ﺑﻪ ،ﰒ ﺟﺎﺀ ﻓﺪﺧﻞ ﻋﻠﻰ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﻋﻨﺪﻩ ﻓﺎﻃ ﻤﺔﹸ ،ﻭﺣﺴ ﻦ ﻏﻼ ﻡ ﻳ ِﺪ ﺖ ﰲ ﺣﺎﺟﺔ ،ﻓﻼ ﺃ ﺭ ِﺟ ﻌ ﻦ ﺲ ﺍﻟﻘﻮ ِﻡ ﰉ ﺭﲪﺎﹰ ،ﻭﺇﱏ ﻗﺪ ﺟﺌ ﻳﺪﻳﻬﻤﺎ ،ﻓﻘﺎﻝ :ﻳﺎ ﻋﻠﻰ؛ ﺇﻧﻚ ﺃﻣ ﷲ ﻟﻘﺪ ﻋﺰﻡ ﺭﺳﻮ ﹸﻝ ﺖ ﺧﺎﺋﺒﺎﹰ ،ﺍﺷﻔﻊ ﱃ ﺇﱃ ﳏﻤﺪ ،ﻓﻘﺎﻝ :ﻭﳛﻚ ﻳﺎ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ،ﻭﺍ ِ ﻛﻤﺎ ﺟﺌ
٢٥٥ ﻚ ﹶﺃ ﹾﻥ ﺗﺄﻣﺮﻯ ﺖ ﺇﱃ ﻓﺎﻃﻤﺔ ﻓﻘﺎﻝ :ﻫ ﹾﻞ ﹶﻟ ِ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺃﻣﺮ ﻣﺎ ﻧﺴﺘﻄﻴ ﻊ ﺃﻥ ﻧ ﹶﻜﱢﻠﻤﻪ ﻓﻴﻪ ،ﻓﺎﻟﺘﻔ ﷲ ﻣﺎ ﻳﺒﻠ ﹸﻎ ﲔ ﺍﻟﻨﺎﺱ،ﻓﻴﻜﻮﻥ ﺳﻴ ﺪ ﺍﻟﻌﺮﺏ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﺮ؟ ﻗﺎﻟﺖ :ﻭﺍ ِ ﺍﺑﻨﻚ ﻫﺬﺍ ،ﻓﻴﺠﲑ ﺑ ﺍﺑﲎ ﺫﺍﻙ ﺃﻥ ﳚﲑ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﻣﺎ ﳚﲑ ﺃﺣ ﺪ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻗﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ؛ ﺇﱏ ﷲ ﻣﺎ ﺃﻋﻠﻢ ﻟﻚ ﺷﻴﺌﹰﺎ ﻳﻐﲎ ﻋﻨﻚ، ﺃﺭﻯ ﺍﻷُﻣﻮ ﺭ ﻗﺪ ﺍﺷﺘﺪﺕ ﻋﻠﻰ ،ﻓﺎﻧﺼﺤﲎ ،ﻗﺎﻝ :ﻭﺍ ِ ﻭﻟﻜﻨﻚ ﺳﻴ ﺪ ﺑﲎ ﻛِﻨﺎﻧﺔ ،ﻓﻘﻢ ﻓﺄ ِﺟ ﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﰒ ﺍﳊﻖ ﺑﺄﺭﺿﻚ ،ﻗﺎﻝ :ﹶﺃ ﻭ ﺗﺮﻯ ﺫﻟﻚ ﷲ ﻣﺎ ﺃﻇﻨﻪ ،ﻭﻟﻜﻨﻰ ﻣﺎ ﺃﺟﺪ ﻟﻚ ﻏ ﲑ ﺫﻟﻚ ،ﻓﻘﺎﻡ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﰲ ﻣﻐﻨﻴﺎ ﻋﲎ ﺷﻴﺌﺎﹰ ،ﻗﺎﻝ :ﻻ ﻭﺍ ِ ﺕ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﰒ ﺭﻛﺐ ﺑﻌﲑﻩ ،ﻓﺎﻧﻄﻠﻖ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻝ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺇﱏ ﻗﺪ ﺃﺟﺮ ﷲ ﻣﺎ ﺭ ﺩ ﻋﻠ ﻰ ﺷﻴﺌﺎﹰ ،ﰒ ﺖ ﳏﻤﺪﹰﺍ ﻓﻜﻠﱠﻤﺘﻪ ،ﻓﻮﺍ ِ ﻋﻠﻰ ﻗﺮﻳﺶ ،ﻗﺎﻟﻮﺍ :ﻣﺎ ﻭﺭﺍﺀﻙ؟ ﻗﺎﻝ :ﺟﺌ ﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻓﻮﺟﺪﺗﻪ ﺃﻋﺪﻯ ﺖ ﺍﺑﻦ ﺃﰉ ﻗﹸﺤﺎﻓﺔ ،ﻓﻠﻢ ﺃﺟﺪ ﻓﻴﻪ ﺧﲑﺍﹰ ،ﰒ ﺟﺌ ﺟﺌ ﷲ ﻣﺎ ﺃﺩﺭﻯ، ﺖ ﻋﻠﻴﹰﺎ ﻓﻮﺟﺪﺗﻪ ﺃﻟﲔ ﺍﻟﻘﻮﻡ ،ﻗﺪ ﺃﺷﺎﺭ ﻋﻠ ﻰ ﺑﺸﺊ ﺻﻨﻌﺘﻪ ،ﻓﻮﺍ ِ ﺍﻟﻌﺪﻭ ،ﰒ ﺟﺌ ﺖ، ﻫﻞ ﻳﻐﲎ ﻋﲎ ﺷﻴﺌﺎﹰ ،ﺃﻡ ﻻ؟ ﻗﺎﻟﻮﺍ :ﻭﰈ ﺃﻣﺮﻙ؟ ﻗﺎﻝ :ﺃﻣﺮﱏ ﺃﻥ ﺃﺟﲑ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻓﻔﻌﻠ ﷲ ﺇﻥ ﺯﺍﺩ ﺍﻟﺮﺟ ﹸﻞ ﻋﻠﻰ ﺃﻥ ﻟﻌﺐ ﻓﻘﺎﻟﹸﻮﺍ :ﻓﻬﻞ ﺃﺟﺎﺯ ﺫﻟﻚ ﳏﻤﺪ؟ ﻗﺎﻝ :ﻻ .ﻗﺎﻟﻮﺍ :ﻭﻳﻠﹶﻚ ،ﻭﺍ ِ ﺕ ﻏﲑ ﺫﻟﻚ. ﷲ ﻣﺎ ﻭﺟﺪ ﺑﻚ ،ﻗﺎﻝ :ﻻ ﻭﺍ ِ ﳉﻬﺎﺯِ ،ﻭﺃﻣﺮ ﺃﻫﻠﻪ ﺃﻥ ﻳﺠﻬﺰﻭﻩ ،ﻓﺪﺧﻞ ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﺱ ﺑﺎ ﹶ ﻭﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻨﺎ ﺾ ﺟﻬﺎﺯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﺃﻯ ﺑﻨﻴﺔ؛ ﺤﺮ ﻙ ﺑﻌ ﺍﺑﻨﺘﻪ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﺎ ،ﻭﻫﻰ ﺗ ﺃﻣﺮﻛ ﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺘﺠﻬﻴﺰﻩ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ،ﻓﺘﺠﻬﺰ .ﻗﺎﻝ :ﻓﺄﻳﻦ ﺗ ﺮﻳﻨﻪ ﻳﺮﻳﺪ ،ﻗﺎﻟﺖ :ﻻ ﻭﺍﷲ ﻣﺎ ﺃﺩﺭﻯ. ﰒ ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺳﺎﺋﺮ ﺇﱃ ﻣﻜﺔ ،ﻓﺄﻣﺮﻫﻢ ﺑﺎﳉﺪ ﻭﺍﻟﺘﺠﻬﻴﺰ، ﺱ. ﻼ ِﺩﻫﺎ( ،ﻓﺘﺠﻬﺰ ﺍﻟﻨﺎ ﺶ ﺣﺘﻰ ﻧﺒ ﻐﺘﻬﺎ ﰲ ِﺑ ﹶ ﻭﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺧِ ﺬ ﺍﻟ ﻌﻴﻮ ﹶﻥ ﻭﺍ َﻷ ﺧﺒﺎ ﺭ ﻋ ﻦ ﻗﹸ ﺮﻳ ٍ ﻓﻜﺘﺐ ﺣﺎ ِﻃﺐ ﺑﻦ ﺃﰉ ﺑ ﹾﻠﺘ ﻌ ﹶﺔ ﺇﱃ ﻗﹸﺮﻳﺶ ﻛﺘﺎﺑﹰﺎ ﻳﺨﱪﻫﻢ ﲟﺴ ِﲑ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﻟﻴﻬﻢ، ﻼ ﻋﻠﻰ ﺃﻥ ﺗﺒﻠﻐﻪ ﻗﺮﻳﺸﺎﹰ ،ﻓﺠﻌﻠﺘﻪ ﰲ ﻗﹸﺮﻭﻥ ﰲ ﺭﺃﺳﻬﺎ ،ﰒ ﰒ ﺃﻋﻄﺎﻩ ﺍﻣﺮﺃﺓ ،ﻭﺟﻌﻞ ﳍﺎ ﺟﻌ ﹰ ﺖ ﺑﻪ ،ﻭﺃﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﳋ ﱪ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ﲟﺎ ﺻﻨﻊ ﺣﺎﻃﺐ ،ﻓﺒﻌﺚ ﻋﻠﻴﹰﺎ ﻭﺍﻟﺰﺑﲑ، ﺧﺮ ﺟ ﺿ ﹶﺔ ﻭﻏﲑ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻳﻘﻮﻝ :ﺑﻌﺚ ﻋﻠﻴﹰﺎ ﻭﺍﳌﻘﺪﺍﺩ ﻭﺍﻟﺰﺑﲑ ،ﻓﻘﺎﻝ :ﺍﻧﻄﻠﻘﺎ ﺣﺘﻰ ﺗﺄﺗﻴﺎ ﺭ ﻭ ﺧﺎﺥ ،ﻓﺈ ﱠﻥ ﺎ ﻇﻌﻴﻨﺔ ﻣﻌﻬﺎ ﻛِﺘﺎﺏ ﺇﱃ ﻗﹸﺮﻳﺶ ،ﻓﺎﻧﻄﻠﻘﺎ ﺗﻌﺎﺩﻯ ﻤﺎ ﺧﻴﻠﹸﻬﻤﺎ ،ﺣﱴ ﻭﺟﺪﺍ ﻚ ﻛﺘﺎﺏ؟ ﻓﻘﺎﻟﺖ :ﻣﺎ ﻣﻌﻰ ﻛﺘﺎﺏ ،ﻓﻔﺘﺸﺎ ﺍﳌﺮﺃ ﹶﺓ ﺑﺬﻟﻚ ﺍﳌﻜﺎﻥِ ،ﻓﺎﺳﺘﱰﻻﻫﺎ ،ﻭﻗﺎﻻ :ﻣﻌ ِ ﺏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﷲ ﻣﺎ ﻛﺬ ﻒ ﺑﺎ ِ ﺭﺣﻠﻬﺎ ،ﻓﻠﻢ ﳚﺪﺍ ﺷﻴﺌﺎﹰ ،ﻓﻘﺎﻝ ﳍﺎ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﺣِﻠ
٢٥٦ ﺠ ﺮ ﺩﻧﻚِ ،ﻓﻠﻤﺎ ﺭﺃﺕ ﺍﳉ ﺪ ﻣﻨﻪ ،ﻗﺎﻟﺖ: ﺏ ﺃﻭ ﻟﻨ ﺨ ِﺮ ِﺟ ﻦ ﺍﻟ ِﻜﺘﺎ ﷲ ﹶﻟﺘ ج ﻭﻻ ﻛﺬﺑﻨﺎ ،ﻭﺍ ِ ﹶﺃ ﻋ ِﺮﺽ ،ﻓﺄﻋﺮﺽ ،ﻓﺤﻠﱠﺖ ﻗﹸﺮﻭﻥ ﺭﺃﺳﻬﺎ ،ﻓﺎﺳﺘﺨﺮﺟﺖ ﺍﻟﻜِﺘﺎﺏ ﻣﻨﻬﺎ ،ﻓﺪﻓﻌﺘﻪ ﺇﻟﻴﻬﻤﺎ ،ﻓﺄﺗﻴﺎ ﺑﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺈﺫﺍ ﻓﻴﻪ :ﻣِﻦ ﺣﺎﻃﺐ ﺍﺑﻦ ﺃﰉ ﺑﻠﺘﻌﺔ ﺇﱃ ﻗﺮﻳﺶ ﳜﱪﻫﻢ ﲟﺴﲑ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﻟﻴﻬﻢ ،ﻓﺪﻋﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﺎﻃﺒﺎﹰ ،ﻓﻘﺎﻝ :ﻣﺎ ﻫﺬﺍ ﻳﺎ ﺣﺎ ِﻃﺐ؟ ﻓﻘﺎﻝ :ﻻ ﺗ ﻌﺠﻞ ﷲ ﺇﱏ ﳌﺆﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻣﺎ ﺍﺭﺗﺪﺩﺕ ،ﻭﻻ ﺑ ﺪﹾﻟﺖ ،ﻭﻟﻜﲎ ﻋﻠ ﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﻭﺍ ِ ﺖ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ،ﻭﱃ ﻓﻴﻬﻢ ﺃﻫﻞ ﻭﻋﺸﲑﺓ ﻭﻭﻟﺪ ،ﻭﻟﻴﺲ ﺖ ﺍﻣﺮﺀﹰﺍ ﻣ ﹾﻠﺼﻘﹰﺎ ﰲ ﻗﺮﻳﺶ ﻟﺴ ﹸﻛﻨ ﺖ ﺇﺫ ﻓﺎﺗﲎ ﺫﻟﻚ ﺕ ﳛﻤﻮﻢ ،ﻓﺄﺣﺒﺒ ﻚ ﳍﻢ ﻗﺮﺍﺑﺎ ﱃ ﻓﻴﻬﻢ ﻗﺮﺍﺑﺔ ،ﳛﻤﻮﻢ ،ﻭﻛﺎﻥ ﻣ ﻦ ﻣﻌ ﺃﻥ ﺃﲣﺬ ﻋﻨﺪﻫﻢ ﻳﺪﹰﺍ ﳛﻤﻮﻥ ﺎ ﻗﺮﺍﺑﱴ ،ﻓﻘﺎﻝ ﻋ ﻤﺮ ﺑ ﻦ ﺍﳋﻄﺎﺏ :ﺩﻋﲎ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺃﺿﺮﺏ ﻋﻨ ﹶﻘﻪ ،ﻓﺈﻧﻪ ﻗﺪ ﺧﺎﻥ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﻗﺪ ﻧﺎﻓﻖ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺇﻧ ﻪ ﹶﻗ ﺪ ﻚ ﻳﺎ ﻋ ﻤﺮ ،ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻗ ِﺪ ﺍﻃﱠﹶﻠ ﻊ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺑ ﺪ ٍﺭ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻋﻤﻠﹸﻮﺍ ﻣﺎ ﺷﻬ ﺪ ﺑﺪﺭﺍﹰ ،ﻭﻣﺎ ﻳﺪﺭﻳ ﺖ ﻋﻴﻨﺎ ﻋﻤﺮ ﻭﻗﺎﻝ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﰒ ﻣﻀﻰ ﺭﺳﻮ ﹸﻝ ِﺷﹾﺌﺘﻢ ،ﹶﻓ ﹶﻘ ﺪ ﹶﻏ ﹶﻔ ﺮﺕ ﹶﻟﻜﹸﻢ( ﹶﻓ ﹶﺬ ﺭﹶﻓ ﺱ ﺱ ﺻِﻴﺎﻡ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺎﻟ ﹸﻜﺪﻳﺪ ﻭﻫﻮ ﺍﻟﺬﻯ ﺗﺴﻤﻴﻪ ﺍﻟﻨﺎ ﺍﻟﻠﱠﻪ ج ﻭﻫ ﻮ ﺻﺎﺋﻢ ،ﻭﺍﻟﻨﺎ )(١ ﺱ ﻣﻌﻪ. ﺍﻟﻴﻮ ﻡ ﹸﻗ ﺪﻳﺪﹰﺍ ﺃﻓﻄ ﺮ ﻭﺃﻓﻄ ﺮ ﺍﻟﻨﺎ ﰒ ﻣﻀﻰ ﺣﱴ ﻧﺰ ﹶﻝ ﻣ ﺮ ﺍﻟ ﱠﻈ ﻬﺮﺍﻥِ ،ﻭﻫﻮ ﺑﻄﻦ ﻣﺮ ،ﻭﻣﻌﻪ ﻋﺸﺮ ﹸﺓ ﺁﻻﻑ ،ﻭﻋ ﻤﻰ ﺍﻟﻠﱠﻪ ﺲ ﺍﻷﺧﺒﺎ ﺭ ﻋﻦ ﻗﺮﻳﺶ ،ﻓﻬﻢ ﻋﻠﻰ ﻭ ﺟ ِﻞ ﻭﺍﺭﺗﻘﺎﺏ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﳜﺮﺝ ﻳﺘﺤﺴ ﺴﺴﻮ ﹶﻥ ﺍﻷﺧﺒﺎﺭ ،ﻭﻛﺎﻥ ﺍﻷﺧﺒﺎﺭ ،ﻓﺨﺮﺝ ﻫﻮ ﻭﺣﻜﻴ ﻢ ﺑ ﻦ ﺣِﺰﺍﻡ ،ﻭﺑ ﺪﻳﻞﹸ ﺑ ﻦ ﻭﺭﻗﺎﺀ ﻳﺘﺤ ﺤ ﹶﻔﺔِ، ﳉ ﺱ ﻗﺪ ﺧﺮﺝ ﻗﺒﻞ ﺫﻟﻚ ﺑﺄﻫﻠﻪ ﻭﻋﻴﺎﻟﻪ ﻣﺴﻠﻤﹰﺎ ﻣﻬﺎﺟﺮﺍﹰ ،ﻓﻠﻘﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎ ﹸ ﺍﻟﻌﺒﺎ ﻭﻗﻴﻞ :ﻓﻮﻕ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﻣِﻤﻦ ﻟﻘﻴﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﺑ ﻦ ﻋﻤﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﺃﰉ ﺃﹸﻣﻴﺔ ﻟﻘﻴﺎﻩ ﺑﺎﻷﺑﻮﺍﺀ ،ﻭﳘﺎ ﺍﺑﻦ ﻋﻤﻪ ﻭﺍﺑ ﻦ ﻋﻤﺘﻪ ،ﻓﺄﻋﺮﺽ ﻋﻨﻬﻤﺎ ﻟِﻤﺎ ﻛﺎﻥ ﻳﻠﻘﺎﻩ ﻚ ﻭﺍﺑ ﻦ ﻋﻤﺘﻚ ﺠﻮِ ،ﻓﻘﺎﻟﺖ ﻟﻪ ﹸﺃﻡ ﺳﻠﹶﻤﺔ :ﻻ ﻳﻜﹸﻦ ﺍﺑ ﻦ ﻋ ﻤ ﻣِﻨﻬﻤﺎ ﻣِﻦ ِﺷ ﺪ ِﺓ ﺍﻷﺫﻯ ﻭﺍ ﹶﳍ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﻣ ﻦ ﺃﺷﻘﻰ ﺍﻟﻨﺎﺱ ﺑﻚ ،ﻭﻗﺎﻝ ﻋﻠ ﻰ ﻷﰉ ﺳﻔﻴﺎﻥ ﻓﻴﻤﺎ ﺣﻜﺎﻩ ﺃﺑﻮ ﻋﻤﺮ :ﺍﺋ ِ ﷲ ﹶﻟ ﹶﻘ ﺪ ﺁﹶﺛ ﺮ ﻙ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴﻨﺎ ﻭﺇ ﹾﻥ ﹸﻛﻨﺎ ِﻗﺒﻞ ﻭﺟﻬﻪ ،ﻓﻘﻞ ﻟﻪ ﻣﺎ ﻗﺎﻝ ﺇﺧﻮ ﹸﺓ ﻳﻮﺳﻒ ﻟﻴﻮﺳﻒ﴿ :ﺗﺎ ِ ﲔ﴾]ﻳﻮﺳﻒ .[٩١ :ﻓﺈﻧﻪ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣ ﺪ ﺃﺣﺴ ﻦ ﻣﻨﻪ ﻗﻮﻻ ،ﻓﻔﻌﻞ ﺫﻟﻚ ﹶﻟﺨﺎ ِﻃِﺌ ﺐ ﻋﹶﻠﻴﻜﹸﻢ ﺍﹾﻟﻴ ﻮﻡ ،ﻳ ﻐ ِﻔﺮ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜﻢ ،ﻭﻫ ﻮ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﴿ :ﹶﻻ ﺗﹾﺜﺮِﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣ ،٢/٨ﻭﻣﺴﻠﻢ ) (١١١٣ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ.
٢٥٧ ﲔ﴾]ﻳﻮﺳﻒ ،[٩٢ :ﻓﺄﻧﺸﺪﻩ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺃﺑﻴﺎﺗﹰﺎ ﻣﻨﻬﺎ: ﹶﺃ ﺭ ﺣﻢ ﺍﻟﺮﺍ ِﺣ ِﻤ ﺤ ﻤ ِﺪ ﺕ ﺧ ﻴـ ﹶﻞ ﻣ ﻼ ِ ﺐ ﺧ ﻴﻞﹸ ﺍﻟ ﱠ ِﻟﺘ ﻐ ِﻠ ﲔ ﹶﺃ ﺣ ِﻤﻞﹸ ﺭﺍﻳ ﹰﺔ ﹶﻟ ﻌ ﻤﺮﻙ ﺇﻧﻰ ﺣ ﳊ ﻴﺮﺍ ِﻥ ﹶﺃ ﹾﻇ ﹶﻠ ﻢ ﹶﻟ ﻴﻠﹸﻪ ﺞﺍﹶ ﻟﹶﻜﺎﳌﹸ ﺪِﻟ ِ
ﲔ ﹸﺃ ﻫﺪﻯ ﹶﻓﹶﺄ ﻫﺘﺪِﻯ ﻓﹶﻬﺬﹶﺍ ﺃﻭﺍﻧـﻰ ِﺣ )(١
ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻣ ﻦ ﹶﻃ ﺮ ﺩﺕ ﹸﻛ ﱠﻞ ﻣ ﹶﻄ ﺮ ِﺩ ﻫﺪﺍﻧِﻰ ﻫﺎ ٍﺩ ﹶﻏ ﻴﺮ ﻧ ﹾﻔﺴِﻰ ﻭ ﺩﱠﻟﻨِﻰ ﺖ ﹶﻃ ﺮ ﺩﺗﻨِﻰ ﹸﻛ ﱠﻞ ﻣ ﹶﻄ ﺮ ٍﺩ( ،ﻭ ﺣﺴ ﻦ ﺇﺳﻼﻣﻪ ﻓﻀﺮﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺻﺪﺭﻩ ﻭﻗﺎﻝ) :ﹶﺃﻧ ﺑﻌﺪ ﺫﻟﻚ. ﻭﻳﻘﺎﻝ :ﺇﻧﻪ ﻣﺎ ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﺬ ﺃﺳﻠﻢ ﺣﻴﺎ ًﺀ ﻣﻨﻪ ،ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺤﺒﻪ ،ﻭﺷﻬﺪ ﻟﻪ ﺑﺎﳉﻨﺔ (٢)،ﻭﻗﺎﻝ) :ﺃ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺧﻠﹶﻔﹰﺎ ِﻣ ﻦ ﺣ ﻤﺰﺓ( ،ﻭﳌﺎ ﺣﻀﺮﺗﻪ ﺖ ﺖ ﲞﻄﻴﺌﺔ ﻣﻨﺬ ﺃﺳﻠﻤ ﷲ ﻣﺎ ﻧﻄﻘ ﺍﻟﻮﻓﺎﺓﹸ ،ﻗﺎﻝ :ﻻ ﺗﺒﻜﹸﻮﺍ ﻋﻠﻰ ،ﻓﻮﺍ ِ ﻓﻠﻤﺎ ﻧﺰﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣ ﺮ ﺍﻟﻈﻬﺮﺍﻥ ،ﻧﺰﻟﻪ ﻋﺸﺎﺀ ،ﻓﺄﻣﺮ ﺍﳉﻴﺶ ،ﻓﺄﻭﻗﺪﻭﺍ ﺍﻟﻨﲑﺍﻥ، ﳊﺮﺱ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻰ ﻓﺄﹸﻭِﻗﺪﺕ ﻋﺸﺮ ﹸﺓ ﺁﻻﻑ ﻧﺎﺭ ،ﻭﺟﻌﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍ ﹶ ﺾ ﺱ ﺑﻐﻠﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺒﻴﻀﺎﺀ ،ﻭﺧﺮﺝ ﻳﻠﺘ ِﻤﺲ ﻟﻌﻠﻪ ﳚﺪ ﺑﻌ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﺭﻛﺐ ﺍﻟﻌﺒﺎ ﺍﳊﻄﱠﺎﺑﺔ ،ﺃﻭ ﺃﺣﺪﹰﺍ ﻳﺨﱪ ﻗﺮﻳﺸﹰﺎ ﻟﻴﺨﺮﺟﻮﺍ ﻳﺴﺘﺄﻣﻨﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻠﹶﻬﺎ ﻋﻨ ﻮﺓﹰ، ﺖ ﻛﻼ ﻡ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻭﺑﺪﻳﻞ ﺑﻦ ﻭﺭﻗﺎﺀ ﻭﻫﻤﺎ ﷲ ﺇﱏ ﻷﺳﲑ ﻋﻠﻴﻬﺎ ﺇﺫ ﲰﻌ ﻗﺎﻝ :ﻭﺍ ِ ﺖ ﻛﺎﻟﻠﻴﻠﺔ ﻧﲑﺍﻧﹰﺎ ﻗﻂﱡ ﻭﻻ ﻋﺴﻜﺮﺍﹰ ،ﻗﺎﻝ :ﻳﻘﻮ ﹸﻝ ﻳﺘﺮﺍﺟﻌﺎﻥ ،ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻳﻘﻮﻝ :ﻣﺎ ﺭﺃﻳ ﳊ ﺮﺏ ،ﻓﻴﻘﻮﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﺧﺰﺍﻋﺔ ﺃﻗﻞﱡ ﻭﺃﺫﻝﱡ ﻣﻦ ﺃﻥ ﺸﺘﻬﺎ ﺍ ﹶ ﷲ ﺧﺰﺍﻋﺔ ﺣ ﻤ ﺑﺪﻟﻴﻞ :ﻫﺬﻩ ﻭﺍ ِ ﺖ ﺻﻮﺗﻪ ،ﻓﻘﻠﺖ :ﺃﺑﺎ ﺣﻨﻈﻠﺔ ،ﻓﻌﺮﻑ ﺻﻮﺗﻰ، ﺗﻜﻮﻥ ﻫﺬﻩ ﻧﲑﺍﺎ ﻭﻋﺴﻜﹶﺮﻫﺎ ،ﻗﺎﻝ :ﻓﻌﺮﻓ ﺖ :ﻫﺬﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺖ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻣﺎﻟﻚ ﻓِﺪﺍﻙ ﺃﰉ ﻭﺃﹸﻣﻰ؟ ﻗﺎﻝ :ﻗﻠ ﻓﻘﺎﻝ :ﺃﺑﺎ ﺍﻟﻔﻀﻞ؟ ﻗﻠ ج ﰲ ﺍﻟﻨﺎﺱ ،ﻭﺍﺻﺒﺎ ﷲ ﻟﺌﻦ ﺡ ﻗﹸﺮﻳﺶ ﻭﺍﷲِ ،ﻗﺎﻝ :ﻓﻤﺎ ﺍﳊﻴﻠ ﹸﺔ ﻓِﺪﺍﻙ ﺃﰉ ﻭﺃﹸﻣﻰ؟ ﻗﻠﺖ :ﻭﺍ ِ ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج، ﻀ ِﺮﺑ ﻦ ﻋﻨ ﹶﻘﻚ ،ﻓﺎﺭﻛﺐ ﰲ ﻋﺠ ِﺰ ﻫﺬﻩ ﺍﻟﺒﻐﻠﺔ ﺣﱴ ﺁﺗ ﻰ ِﺑ ﹶﻇ ِﻔ ﺮ ﺑﻚ ﹶﻟﻴ ﺕ ﺑﻪ ﻋﻠﻰ ﻧﺎﺭ ﺖ ﺑﻪ ،ﻓﻜﻠﻤﺎ ﻣﺮﺭ ﻓﺄﺳﺘﺄﻣﻨﻪ ﻟﻚ ،ﻓﺮﻛﺐ ﺧ ﹾﻠﻔِﻰ ﻭﺭﺟﻊ ﺻﺎ ِﺣﺒﺎﻩ ،ﻗﺎﻝ :ﻓﺠﺌ ﻣﻦ ﻧﲑﺍﻥ ﺍﳌﺴﻠﻤﲔ ،ﻗﺎﻟﻮﺍ :ﻣ ﻦ ﻫﺬﹶﺍ؟ ،ﻓﺈﺫﺍ ﺭﹶﺃﻭﺍ ﺑﻐﻠ ﹶﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ ﻋﻠﻴﻬﺎ ،ﻗﺎﻟﻮﺍ :ﻋ ﻢ ﺕ ﺑﻨﺎ ِﺭ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻓﻘﺎﻝ :ﻣﻦ ﻫﺬﺍ؟ ﻭﻗﺎﻡ ﺇﱃﱠ، ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺑﻐﻠﺘﻪ ،ﺣﱴ ﻣﺮﺭ ) (١ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ).(٤٤ ،٤٣/٣ ) (٢ﺃﺧﺮﺝ ﺃﺑﻮ ﺃﲪﺪ ﺍﳊﺎﻛﻢ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﰲ ﺍﻹﺻﺎﺑﺔ ).(٥٣٧
٢٥٨ ﷲ ﺍﻟﺬﻯ ﺃ ﻣ ﹶﻜ ﻦ ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻋﻠﻰ ﻋﺠ ِﺰ ﺍﻟﺪﺍﺑﺔ ،ﻗﺎﻝ :ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻋ ﺪﻭ ﺍﻟﻠﱠﻪ ،ﺍﳊﻤﺪ ِ ﺴﺒ ﹶﻘﺖ، ﺖ ﺍﻟﺒﻐﻠﺔ ،ﹶﻓ ﻚ ﺑﻐﲑ ﻋﻘﺪ ﻭﻻ ﻋﻬﺪ ،ﰒ ﺧﺮﺝ ﻳﺸﺘﺪ ﳓ ﻮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺭﻛﻀ ِﻣﻨ ﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻋ ﻤﺮ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺖ ﻋﻦ ﺍﻟﺒﻐﻠﺔ ،ﻓﺪﺧﻠ ﻓﺎﻗﺘﺤﻤ ﺿ ِﺮ ﺍﻟﻠﱠﻪ؛ ﻫﺬﺍ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻓﺪﻋﲎ ﹶﺃ ﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﱏ ﻗﺪ ﺃﺟﺮﺗﻪ ،ﰒ ﺏ ﻋﻨﻘﻪ ،ﻗﺎﻝ :ﻗﻠ ﷲ ﻻ ﻳﻨﺎﺟﻴﻪ ﺍﻟﻠﻴﻠ ﹶﺔ ﺃﺣﺪ ﺩﻭﱏ، ﺖ :ﻭﺍ ِ ﺕ ﺑﺮﺃﺳﻪ ،ﻓﻘﻠ ﺖ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺧﺬ ﺟﻠﺴ ﷲ ﻟﻮ ﻛﺎﻥ ﻣِﻦ ﺭﺟﺎﻝ ﺑﲎ ﻋﺪﻯ ﺑ ِﻦ ﻼ ﻳﺎﻋﻤﺮ ،ﻓﻮﺍ ِ ﺖ :ﻣﻬ ﹰ ﻓﻠﻤﺎ ﺃﻛﺜﺮ ﻋ ﻤﺮ ﰲ ﺷﺄﻧﻪ ،ﻗﻠ ﱃ ِﻣ ﻦ ﻛﻌﺐ ﻣﺎ ﻗﹸ ﹾﻠ ﺐﺇﱠ ﻚ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﷲ ﻹﺳﻼﻣ ﻼ ﻳﺎ ﻋﺒﺎﺱ ،ﻓﻮﺍ ِ ﺖ ِﻣﹾﺜ ﹶﻞ ﻫﺬﺍ ،ﻗﺎﻝ :ﻣﻬ ﹰ ﺐ ﺇﱃ ﺭﺳﻮﻝ ﻚ ﻛﹶﺎ ﹶﻥ ﺃﺣ ﺏ ﹶﻟ ﻮ ﹶﺃ ﺳﹶﻠﻢ ،ﻭﻣﺎ ﰉ ﺇﻻ ﺃﻧﻰ ﹶﻗ ﺪ ﻋ ﺮ ﹾﻓﺖ ﹶﺃﻥﱠ ﺇﺳﻼ ﻣ ﳋﻄﱠﺎ ِ ﺇﺳﻼﻡ ﺍ ﹶ ﺱ ﺇﱃ ﺭ ﺣﻠِﻚ ،ﻓﺈﺫﺍ ﺐ ِﺑ ِﻪ ﻳﺎ ﻋﺒﺎ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺇﺳﻼﻡ ﺍﳋﻄﱠﺎﺏ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺍ ﹾﺫ ﻫ ﺖ ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖ ،ﻏﺪﻭ ﺖ ﻓﹶﺄﺗﲎ ﺑﻪ ،ﻓﺬﻫﺒ ﺕ ﺑﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻤﺎ ﺭﺁﻩ ﺤ ﺻﺒ ﹶﺃ ﻚ ﹶﺃ ﹾﻥ ﺗ ﻌﹶﻠ ﻢ ﹶﺃ ﹾﻥ ﹶﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ(؟ ﻚ ﻳﺎ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎﻥ ،ﹶﺃﹶﻟ ﻢ ﻳ ﹾﺄ ِﻥ ﹶﻟ ﺤ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ) :ﻭﻳ ﺖ ﺃﻥ ﻟﻮ ﻛﺎﻥ ﻣﻊ ﺍﻟﻠﱠﻪ ﺖ ﻭﺃﹸﻣﻰ ،ﻣﺎ ﺃﺣﻠﻤﻚ ،ﻭﺃﻛﺮ ﻣﻚ ،ﻭﺃﻭﺻﹶﻠﻚ ،ﻟﻘﺪ ﻇﻨﻨ ﻗﺎﻝ :ﺑﺄﰉ ﺃﻧ ﻚ ﻳﺎ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ،ﹶﺃﹶﻟ ﻢ ﻳ ﹾﺄ ِﻥ ﹶﻟ ﻚ ﹶﺃ ﹾﻥ ﺗ ﻌﹶﻠ ﻢ ﹶﺃﻧﻰ ﺇﻟ ﻪ ﻏﲑﻩ ،ﻟﻘﺪ ﺃﻏﲎ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ،ﻗﺎﻝ) :ﻭ ﳛ ﻚ ﻭﺃﻭﺻﹶﻠﻚ ،ﺃﻣﺎ ﻫﺬﻩ ،ﻓﺈﻥ ﰲ ﻚ ﻭﺃﻛﺮ ﻣ ﺖ ﻭﺃﹸﻣﻰ ،ﻣﺎ ﺃﺣﻠﻤ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ(؟ ﻗﺎﻝ :ﺑﺄﰉ ﺃﻧ ﻚ ﺃﺳﻠﻢ ،ﻭﺍﺷﻬﺪ ﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﻟﻠﱠﻪ، ﺍﻟﻨﻔﺲ ﺣﱴ ﺍﻵﻥ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻌﺒﺎﺱ :ﻭﳛ ﺏ ﻋﻨﻘﹸﻚ ،ﻓﺄﺳﻠﻢ ﻭ ﺷ ِﻬ ﺪ ﺷﻬﺎﺩ ﹶﺓ ﺍﳊﻖ ،ﻓﻘﺎﻝ ﺍﻟﻌﺒﺎ ﻀ ﺮ ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻗﺒﻞ ﺃﻥ ﺗ ﺱ: ﺤﺐ ﺍﻟﻔﺨﺮ ،ﻓﺎﺟﻌﻞ ﻟﻪ ﺷﻴﺌﺎﹰ ،ﻗﺎﻝ) :ﻧ ﻌﻢ ،ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺭ ﺟ ﹲﻞ ﻳ ِ ﺠ ﺪ ﺍﳊﹶﺮﺍﻡ، ﺴِ ﺩﺍ ﺭ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻓﻬ ﻮ ﺁ ِﻣﻦ ،ﻭ ﻣ ﻦ ﺃ ﹾﻏﹶﻠ ﻖ ﻋﹶﻠﻴ ِﻪ ﺑﺎﺑﻪ ،ﹶﻓﻬ ﻮ ﺁ ِﻣﻦ ،ﻭ ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺍ ﹶﳌ ﹶﻓﻬ ﻮ ﺁﻣﻦ(. ﺲ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﲟﻀﻴ ِﻖ ﺍﻟﻮﺍﺩﻯ ﻋﻨﺪ ﺧ ﹾﻄ ِﻢ ﺍﳉﺒ ِﻞ ﺣﱴ ﺗ ﻤﺮ ﺑﻪ ﺱ ﺃﻥ ﻳﺤِﺒ ﻭﺃﻣﺮ ﺍﻟﻌﺒﺎ ﺕ ﺑﻪ ﻗﺒﻴﻠ ﹲﺔ ﻗﺎﻝ :ﻳﺎ ﺕ ﺍﻟﻘﺒﺎﺋ ﹸﻞ ﻋﻠﻰ ﺭﺍﻳﺎﺎ ،ﻛـﻠﻤﺎ ﻣ ﺮ ﺟﻨﻮ ﺩ ﺍﻟﻠﱠﻪ ،ﻓﲑﺍﻫﺎ ،ﻓﻔﻌﻞ ،ﻓﻤ ﺮ ِ ﻋﺒﺎﺱ؛ ﻣ ﻦ ﻫﺬﻩ؟ ﻓﺄﻗﻮﻝ :ﺳﻠﻴﻢ ،ﻗﺎﻝ :ﻓﻴﻘﻮﻝ :ﻣﺎﱃ ﻭِﻟﺴﻠﻴﻢ ،ﰒ ﲤ ﺮ ﺑﻪ ﺍﻟﻘﺒﻴﻠﺔ ،ﻓﻴﻘﻮﻝ :ﻳﺎ ﺕ ﺍﻟﻘﺒﺎﺋﻞﹸ ،ﻣﺎ ﺗ ﻤﺮ ﺑﻪ ﻋﺒﺎﺱ؛ ﻣ ﻦ ﻫﺆﻻﺀ؟ ﻓﺄﻗﻮﻝ :ﻣ ﺰﻳﻨﺔ ،ﻓﻴﻘﻮﻝ :ﻣﺎﱃ ﻭﳌﹸ ﺰﻳﻨﺔ ،ﺣﱴ ﻧ ﹶﻔ ﺪ ِ ﻗﺒﻴﻠﺔ ﺇﻻ ﺳﺄﻟﲎ ﻋﻨﻬﺎ ،ﻓﺈﺫﺍ ﺃﺧﱪﺗﻪ ﻢ ﻗﺎﻝ :ﻣﺎﱃ ﻭﻟﺒﲎ ﻓﻼﻥ ،ﺣﱴ ﻣ ﺮ ﺑﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﳊﺪﻕ ﻣِﻦ ﺍﳊﺪﻳﺪ، ﰲ ﻛﺘﻴﺒﺘِﻪ ﺍﳋﻀﺮﺍﺀ ،ﻓﻴﻬﺎ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ،ﻻ ﻳﺮﻯ ﻣﻨﻬﻢ ﺇﻻ ﺍ ﹶ ﺖ :ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻗﺎﻝ :ﺳﺒﺤﺎﻥ ﺍﻟﻠﱠﻪ ﺑﺎ ﻋﺒﺎﺱ ،ﻣﻦ ﻫﺆﻻﺀ؟ ﻗﺎﻝ :ﻗﻠ
٢٦٠ ﺱ ﺑ ﻦ ﻗﻴﺲ ﺑﻦ ﺧﺎﻟﺪ ﳋﻨ ﺪ ﻣ ِﺔ ﻟِﻴﻘﺎِﺗﻠﹸﻮﺍ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺎﻥ ِﺣﻤﺎ ﺑ ِﻦ ﺃﹸﻣﻴﺔ ،ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﺎ ﹶ ﺃﺧﻮ ﺑﲎ ﺑﻜﺮ ﻳ ِﻌﺪ ﺳﻼﺣﹰﺎ ﻗﺒﻞ ﺩﺧﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﻣﺮﺃﺗﻪ :ﳌﺎﺫﺍ ﺗ ِﻌﺪ ﻣﺎ ﷲ ﻣﺎ ﻳﻘﻮ ﻡ ﻟِﻤﺤﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ﺷﻰﺀ ،ﻗﺎﻝ :ﺇﱏ ﺃﺭﻯ؟ ﻗﺎﻝ :ﻟِﻤﺤﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ،ﻗﺎﻟﺖ :ﻭﺍ ِ ﷲ ﻷﺭﺟﻮ ﺃ ﹾﻥ ﹸﺃ ﺧ ِﺪﻣﻚ ﺑﻌﻀﻬﻢ ،ﰒ ﻗﺎﻝ: ﻭﺍ ِ ﺡ ﻛﹶﺎﻣ ﹲﻞ ﻭﺃﱠﻟ ﻪ ﻼ ﺇ ﹾﻥ ﻳ ﹾﻘِﺒﻠﹸﻮﺍ ﺍﻟﻴ ﻮ ﻡ ﹶﻓﻤﺎ ﱃ ِﻋﱠﻠ ﻪ ﻫﺬﺍ ﺳِـــــ ﹶ ﻭﺫﹸﻭ ﻏِﺮﺍ ﺭﻳ ِﻦ ﺳﺮﻳﻊ ﺍﻟﺴﻠ ﻪ ﳋﻨ ﺪ ﻣ ﹶﺔ ﻣﻊ ﺻﻔﻮﺍﻥ ﻭﻋِﻜﺮﻣﺔ ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ،ﻓﻠﻤﺎ ﹶﻟ ِﻘﻴﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﰒ ﺷﻬﺪ ﺍ ﹶ ﻧﺎﻭﺷﻮﻫﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﻗﺘﺎﻝ ،ﻓﻘﺘﻞ ﻛﹸﺮﺯ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﻔﻬﺮﻯ ،ﻭ ﺧﻨﻴﺲ ﺑﻦ ﺧﺎﻟﺪ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺎﻧﺎ ﰲ ﺧﻴﻞ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ،ﻓﺸﺬﱠﺍ ﻋﻨﻪ ،ﻓﺴﻠﻜﺎ ﻃﺮﻳﻘﹰﺎ ﻏ ﲑ ﻃﺮﻳﻘﻪ ،ﻓ ﹸﻘﺘِﻼ ﺐ ﺐ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﳓﻮ ﺍﺛﲎ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﰒ ﺍﺰﻣﻮﺍ ،ﻭﺍﺰﻡ ﺣِﻤﺎﺱ ﺻﺎﺣ ﲨﻴﻌﺎﹰ ،ﻭﺃﹸﺻﻴ ﺍﻟﺴﻼﺡ ﺣﱴ ﺩﺧﻞ ﺑﻴﺘﻪ ،ﻓﻘﺎﻝ ﻻﻣﺮﺃﺗﻪ :ﺃﻏﻠﻘﻰ ﻋﻠ ﻰ ﺑﺎﰉ ،ﻓﻘﺎﻟﺖ :ﻭﺃﻳﻦ ﻣﺎ ﻛﻨﺖ ﺗﻘﻮﻝ؟ ﻓﻘﺎﻝ: ﳋﻨﺪﻣـ ﻪ ﺇ ﹾﺫ ﹶﻓ ﺮ ﺻــﻔﹾﻮﺍ ﹸﻥ ﻭﹶﻓ ﺮ ِﻋ ﹾﻜ ِﺮ ﻣ ﻪ ﺕ ﻳ ﻮ ﻡ ﺍ ﹶ ﻚ ﹶﻟ ﻮ ﺷ ِﻬ ﺪ ِ ﺇﻧ ِ ﺴِﻠ ﻤ ﻪ ﻳ ﹾﻘ ﹶﻄ ﻌ ﻦ ﹶﻛﻞﱠ ﺳﺎ ِﻋ ٍﺪ ﻭ ﺟ ﻤﺠـ ﻤ ﻪ ﻭﺍﺳـﺘ ﹾﻘﺒﹶﻠﺘﻨﺎ ﺑِﺎﻟﺴﻴﻮﻑ ﺍﳌﹸ ﺖ ﺣ ﻮﹶﻟﻨﺎ ﻭ ﻫ ﻤ ﻬﻤــ ﻪ ﺴ ﻤﻊ ﺇ ﱠﻻ ﹶﻏ ﻤﻐـ ﻤ ﻪ ﹶﻟ ﻬ ﻢ ﻧﻬِﻴ ﺿﺮﺑﹰﺎ ﻓﻼ ﻧ ﹶﻟ ﻢ ﺗﻨ ِﻄﻘِﻰ ﰲ ﺍﻟﻠﱠ ﻮ ِﻡ ﹶﺃ ﺩﻧﻰ ﹶﻛِﻠ ﻤ ﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﺃﻗﺒﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺪﺧﻞ ﻣﻜﺔ ،ﻓﺒﻌﺚ ﺍﻟﺰﺑ ﲑ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﻨﺒﺘﲔ ،ﻭﺑﻌﺚ ﺧﺎﻟ ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻋﻠﻰ ﺍﻨﺒ ِﺔ ﺍﻷُﺧﺮﻯ ،ﻭﺑﻌﺚ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺍﺑ ﻦ ﺍﳉﺮﺍﺡ ﻋﻠﻰ ﺍﹸ ﳊﺴﺮ ،ﻭﺃﺧﺬﻭﺍ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻯ ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻛﺘﻴﺒﺘﻪ ،ﻗﺎﻝ :ﻭﻗﺪ ﻭﺑﺸﺖ ﻗﺮﻳﺶ ﺃﻭﺑﺎﺷﹰﺎ ﳍﺎ ،ﻓﻘﺎﻟﻮﺍ :ﻧ ﹶﻘﺪﻡ ﻫﺆﻻﺀ ،ﻓﺈﻥ ﻛﺎﻥ ﻟِﻘﺮﻳﺶ ﺷﻰﺀ ﻛﻨﺎ ﻣﻌﻬﻢ ،ﻭﺇﻥ ﺃﹸﺻﻴﺒﻮﺍ ﺃﻋﻄﻴﻨﺎ ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻭﺳﻌﺪﻳﻚ، ﺖ :ﹶﻟﺒﻴ ﺍﻟﺬﻯ ﺳﺌِﻠﻨﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ( ،ﻓﻘﻠ ﻒ ﱃ ﺑﺎﻷﻧﺼﺎﺭِ ،ﻭﻻ ﻳ ﹾﺄﺗِﻴﲎ ﺇ ﱠﻻ ﺃﻧﺼﺎﺭﻯ( ،ﻓﻬﺘﻒ ﻢ ،ﻓﺠﺎﺅﻭﺍ ،ﻓﺄﻃﺎﻓﻮﺍ ﻓﻘﺎﻝ) :ﺍ ﻫِﺘ ﺶ ﻭﹶﺃﺗﺒﺎ ِﻋﻬِﻢ(؟ ﱠﰒ ﻗﺎﻝ ﺑﻴﺪﻳﻪ ﺇﺣﺪﺍﳘﺎ ﺵ ﻗﹸ ﺮﻳ ٍ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ) :ﹶﺃﺗﺮ ﻭ ﹶﻥ ﺇﱃ ﹶﺃ ﻭﺑﺎ ِ ﺼﻔﹶﺎ( ،ﻓﺎﻧﻄﻠﻘﻨﺎ ،ﻓﻤﺎ ﻳﺸﺎ ُﺀ ﺃﺣﺪ ﺼﺪﻭﻫﻢ ﺣﺼﺪﹰﺍ ﺣﺘﻰ ﺗﻮﺍﻓﹸﻮﻧِﻰ ﺑﺎﻟ ﻋﻠﻰ ﺍﻷُﺧﺮﻯ) :ﺍ ﺣ
٢٦١ )(١
ﻣﻨﺎ ﺃﻥ ﻳﻘﺘ ﹶﻞ ﻣﻨﻬﻢ ﺇﻻ ﺷﺎﺀ ،ﻭﻣﺎ ﺃﺣﺪ ﻣﻨﻬﻢ ﻭﺟﻪ ﺇﻟﻴﻨﺎ ﺷﻴﺌﹰﺎ. ﳊﺠﻮ ِﻥ ﻋﻨﺪ ﻣﺴﺠﺪ ﺍﻟ ﹶﻔﺘﺢ. ﺕ ﺭﺍﻳ ﹸﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎ ﹶ ﻭﺭِ ﻛ ﺰ ﲔ ﻳﺪﻳﻪ ،ﻭﺧﻠﻔﹶﻪ ﻭﺣﻮﻟﹶﻪ ،ﺣﱴ ﺩﺧﻞ ﰒ ﺾ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ﺑ ﻑ ﺑﺎﻟﺒﻴﺖِ ،ﻭﰱ ﻳﺪﻩ ﻗﻮﺱ ،ﻭﺣﻮﻝ ﺠﺪ ،ﻓﺄﻗﺒﻞ ﺇﱃ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ،ﻓﺎﺳﺘﻠﻤﻪ ،ﰒ ﻃﺎ ﺍﳌﺴ ِ ﺍﻟﺒﻴﺖ ﻭﻋﻠﻴﻪ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﻮﻥ ﺻﻨﻤﺎﹰ ،ﻓﺠﻌﻞ ﻳ ﹾﻄ ﻌﻨﻬﺎ ﺑﺎﻟﻘﻮ ِ ﺤ ﻖ ﻭ ﺯ ﻫ ﻖ ﺱ ﻭﻳﻘﻮﻝ﴿ :ﺟﺎ َﺀ ﺍﹾﻟ ﺤ ﻖ ﻭﻣﺎ ﻳﺒﺪِﻯ ُﺀ ﺍﻟﺒﺎ ِﻃﻞﹸ ﻭﻣﺎ ﺍﻟﺒﺎ ِﻃﻞﹸ ،ﺇ ﱠﻥ ﺍﻟﺒﺎ ِﻃ ﹶﻞ ﻛﹶﺎ ﹶﻥ ﺯﻫﻮﻗﹰﺎ﴾ ]ﺍﻹﺳﺮﺍﺀ﴿[٨١ :ﺟﺎ َﺀ ﺍﹾﻟ )(٢ ﻳﻌِﻴ ﺪ﴾ ]ﺳﺒﺄ[٤٩ :ﻭﺍﻷﺻﻨﺎ ﻡ ﺗﺘﺴﺎﹶﻗﻂﹸ ﻋﻠﻰ ﻭﺟﻮﻫﻬﺎ. ﻭﻛﺎﻥ ﻃﻮﺍﻓﹸﻪ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ،ﻭﱂ ﻳﻜﻦ ﳏﺮﻣﹰﺎ ﻳﻮﻣﺌﺬٍ ،ﻓﺎﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻄﱠﻮﺍﻑِ ،ﻓﻠﻤﺎ ﺡ ﺍﻟﻜﻌﺒﺔ ،ﻓﺄﻣﺮ ﺎ ﹶﻓﻔﹸﺘﺤﺖ ،ﻓﺪﺧﻠﻬﺎ ﻓﺮﺃﻯ ﺃﻛﻤﻠﻪ ،ﺩﻋﺎ ﻋﺜﻤﺎﻥ ﺑ ﻦ ﻃﻠﺤﺔ ،ﻓﺄﺧﺬ ﻣﻨﻪ ﻣﻔﺘﺎ ﺼ ﻮﺭ ،ﻭﺭﺃﻯ ﻓﻴﻬﺎ ﺻﻮﺭ ﹶﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻳﺴﺘﻘﺴﻤﺎ ِﻥ ﺑِﺎﻷ ﺯ ﹶﻻﻡِ ،ﻓﻘﺎﻝ) :ﻗﹶﺎﺗﹶﻠﻬﻢ ﻓﻴﻬﺎ ﺍﻟ )(٣ ﷲ ﺇﻥ ﺍ ﺳﺘﻘﹾﺴﻤﺎ ﺑِﻬﺎ ﻗﻂﱡ(. ﺍﻟﻠﱠﻪ ،ﻭﺍ ِ ﺼ ﻮ ِﺭ ﻓ ﻤﺤﻴﺖ. ﻭﺭﺃﻯ ﰲ ﺍﻟﻜﻌﺒﺔ ﲪﺎﻣﺔ ﻣﻦ ﻋِﻴﺪﺍﻥ ،ﻓﻜﺴﺮﻫﺎ ﺑﻴﺪﻩ ،ﻭﺃﻣﺮ ﺑﺎﻟ ﳉﺪﺍ ﺭ ﺍﻟﺬﻯ ﻳﻘﺎﺑﻞ ﺍﻟﺒﺎﺏ ،ﺣﱴ ﰒ ﺃﻏﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ ،ﻭﻋﻠﻰ ﺃﹸﺳﺎﻣﺔ ﻭﺑﻼﻝ ،ﻓﺎﺳﺘﻘﺒﻞ ﺍ ِ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻗﺪ ﺭ ﺛﻼﺛ ِﺔ ﺃ ﹾﺫ ﺭﻉٍ ،ﻭﻗﻒ ﻭﺻﻠﱠﻰ ﻫﻨﺎﻙ ،ﰒ ﺩﺍﺭ ﰲ ﺍﻟﺒﻴﺖ ،ﻭﻛﺒﺮ ﰲ ﻧﻮﺍﺣﻴﻪ ،ﻭﻭﺣﺪ ﺍﻟﻠﱠﻪ ،ﰒ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ،ﻭﻗﺮﻳﺶ ﻗﺪ ﻣﻸﺕ ﺍﳌﺴﺠﺪ ﺻﻔﻮﻓﹰﺎ ﻳﻨﺘﻈﺮﻭﻥ ﻣﺎﺫﺍ ﻚ ﻟﻪ، ﻳﺼﻨﻊ ،ﻓﺄﺧ ﹶﺬ ﺑﻌﻀﺎﺩﺗﻰ ﺍﻟﺒﺎﺏ ،ﻭﻫﻢ ﲢﺘﻪ ،ﻓﻘﺎﻝ) :ﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﺍﻟﻠﱠﻪ ﻭ ﺣ ﺪﻩ ﻻ ﺷﺮﻳ ﺏ ﻭ ﺣ ﺪﻩ ،ﺃﻻ ﹸﻛﻞﱡ ﻣ ﹾﺄﺛﹸ ﺮ ٍﺓ ﺃ ﻭ ﻣﺎﻝ ﺃ ﻭ ﺩﻡ ،ﹶﻓﻬﻮ ﺼ ﺮ ﻋﺒ ﺪﻩ ،ﻭ ﻫ ﺰ ﻡ ﺍﻷ ﺣﺰﺍ ﻕ ﻭ ﻋ ﺪﻩ ،ﻭﻧ ﺻ ﺪ ﻁ ﳋﻄﹶﺄ ِﺷﺒﻪ ﺍﻟ ﻌ ﻤ ِﺪ ﺍﻟﺴﻮ ﹸ ﺖ ﹶﻗ ﺪﻣﻰ ﻫﺎﺗﲔ ﺇ ﱠﻻ ِﺳﺪﺍﻧﺔ ﺍﻟﺒﻴﺖ ﻭﺳﻘﹶﺎﻳ ﹶﺔ ﺍﳊﹶﺎﺝ ،ﺃﻻ ﻭﹶﻗﺘﻞﹸ ﺍ ﹶ ﺤ ﺗ ﺸ ﺮ ﻭﺍﻟﻌﺼﺎ ،ﻓﻔﻴ ِﻪ ﺍﻟﺪﻳ ﹸﺔ ﻣ ﻐﻠﱠ ﹶﻈ ﹰﺔ ﻣﺎﺋﺔ ِﻣ ﻦ ﺍﻹﺑﻞِ ،ﺃ ﺭﺑﻌﻮ ﹶﻥ ِﻣﻨﻬﺎ ﰲ ﺑﻄﹸﻮﻧِﻬﺎ ﺃﻭﻻﺩﻫﺎ ،ﻳﺎ ﻣ ﻌ ﺱ ِﻣ ﻦ ﺁ ﺩﻡ ،ﻭﺁ ﺩﻡ ﺨ ﻮ ﹶﺓ ﺍﳉﹶﺎ ِﻫِﻠﻴ ِﺔ ﻭﺗﻌﻈﱡﻤﻬﺎ ﺑﺎﻵﺑﺎﺀ ،ﺍﻟﻨﺎ ﺐ ﻋﻨﻜﹸﻢ ﻧ ﹸﻗ ﺮﻳﺶ؛ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﹶﺃ ﹾﺫ ﻫ ِﻣ ﻦ ﺗﺮﺍ ٍ ﺱ ﺇﻧﺎ ﺧﹶﻠ ﹾﻘﻨﺎﻛﹸﻢ ﻣﻦ ﹶﺫ ﹶﻛ ٍﺮ ﻭﺃﹸﻧﺜﹶﻰ ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﹸﻛ ﻢ ﺏ( ،ﰒ ﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺷﻌﻮﺑﹰﺎ ﻭﹶﻗﺒﺎِﺋ ﹶﻞ ِﻟﺘﻌﺎ ﺭﻓﹸﻮﺍﹾ ،ﺇ ﱠﻥ ﹶﺃ ﹾﻛ ﺮ ﻣﻜﹸ ﻢ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﹶﺃﺗﻘﹶﺎ ﹸﻛﻢ ،ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋﻠِﻴ ﻢ ﺧِﺒ ﲑ﴾]ﺍﳊﺠﺮﺍﺕ: ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٨٠ﰲ ﺍﳉﻬﺎﺩ ﻭﺃﲪﺪ ).(٥٣٨/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٤/٨ﰲ ﺍﳌﻐﺎﺯﻱ. ) (٣ﺃﺧﺮﺝ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺍﺑﻦ ﻫﺸﺎﻡ ) ٤١٢ ،٤١١/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ.
٢٦٢ .[١٣ ﺸ ﺮ ﹸﻗ ﺮﻳﺶ؛ ﻣﺎ ﺗ ﺮ ﻭ ﹶﻥ ﺃﻧﻰ ﻓﹶﺎ ِﻋ ﹲﻞ ﺑﻜﻢ(؟ ﻗﺎﻟﻮﺍ :ﺧﲑﺍﹰ ،ﺃﺥ ﻛﺮﱘ ﻭﺍﺑ ﻦ ﰒ ﻗﺎﻝ) :ﻳﺎ ﻣ ﻌ ﺐ ﻋﹶﻠﻴﻜﹸﻢ ﺍﻟﻴ ﻮﻡ، ﻒ ﻹ ﺧ ﻮِﺗ ِﻪ :ﻻ ﺗﹾﺜﺮِﻳ ﺃﺥ ﻛﺮﱘ ،ﻗﺎﻝ) :ﻓﺈﻧﻰ ﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ﻢ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﻳﻮ ﺳ ﺍ ﹾﺫ ﻫﺒﻮﺍ ﹶﻓﹶﺄﻧﺘﻢ ﺍﻟﻄﱡﹶﻠﻘﹶﺎ ُﺀ(. ﰒ ﺟﻠﺲ ﰲ ﺍﳌﺴﺠﺪ ،ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻣﻔﺘﺎ ﺡ ﺍﻟﻜﻌﺒﺔ ﰲ ﻳﺪﻩ ،ﻓﻘﺎﻝ: ﺴﻘﹶﺎﻳﺔ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﳊﺠﺎﺑﺔ ﻣﻊ ﺍﻟ ﲨ ﻊ ﻟﻨﺎ ﺍ ِ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍ ﻚ ﻳﺎ ﻋﹾﺜﻤﺎﻥﹸ ،ﺍﻟﻴ ﻮﻡ ﻳ ﻮﻡِ ﺑ ﺮ )ﹶﺃﻳ ﻦ ﻋﹾﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﹶﻃ ﹾﻠﺤﺔ(؟ ﻓﺪِ ﻋ ﻰ ﻟﻪ ،ﻓﻘﺎﻝ ﻟﻪ :ﻫﺎ ﻙ ِﻣ ﹾﻔﺘﺎ ﺣ ﻭ ﻭﹶﻓﺎﺀ(. ﻭﺫﻛﺮ ﺍﺑﻦ ﺳﻌﺪ ﰲ )ﺍﻟﻄﺒﻘﺎﺕ( ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ ،ﻗﺎﻝ :ﻛﻨﺎ ﻧﻔﺘ ﺢ ﺍﻟﻜﻌﺒ ﹶﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻮ ﻡ ﺍﻻﺛﻨﲔ ،ﻭﺍﳋﻤﻴﺲ ،ﻓﺄﻗﺒ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻮﻣﹰﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧ ﹶﻞ ﺍﻟﻜﻌﺒﺔ ﻣﻊ ﺖ ﻣﻨﻪ ،ﻓﺤﻠ ﻢ ﻋﻨِﻰ ،ﰒ ﻗﺎﻝ) :ﻳﺎ ﻋﺜﻤﺎﻥﹸ؛ ﻟﻌﻠﱠﻚ ﺳﺘﺮﻯ ﻫﺬﺍ ﺖ ﻟﻪ ،ﻭﻧِﻠ ﺍﻟﻨﺎﺱ ،ﻓﺄﻏﻠﻈ ﺶ ﻳﻮﻣﺌﺬ ﻭﺫﻟﱠﺖ ،ﻓﻘﺎﻝ: ﺖ :ﻟﻘﺪ ﻫﻠﻜﺖ ﻗﺮﻳ ﺍﳌِﻔﺘﺎﺡ ﻳﻮﻣﹰﺎ ﺑﻴﺪﻯ ﺃﺿﻌ ﻪ ﺣﻴﺚ ِﺷﹾﺌﺖ ،(ﻓﻘﻠ ﺖ ﻳﻮﻣﺌﺬ ﺃﻥ ﺕ ﻳﻮﻣﺌﺬ( ،ﻭﺩﺧﻞ ﺍﻟﻜﻌﺒﺔ ،ﻓﻮﻗﻌﺖ ﻛﻠﻤﺘﻪ ﻣﲎ ﻣﻮﻗِﻌﹰﺎ ﻇﻨﻨ ﺕ ﻭﻋ ﺰ )ﺑﻞ ﻋ ﻤ ﺮ ﺍﻷﻣ ﺮ ﺳﻴﺼ ﲑ ﺇﱃ ﻣﺎ ﻗﺎﻝ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﻔﺘﺢ ،ﻗﺎﻝ :ﻳﺎ ﻋﺜﻤﺎﻥ؛ ﺍﺋﺘﲎ ﺑﺎﳌﻔﺘﺎﺡ ،ﻓﺄﺗﻴﺘﻪ ﺑﻪ، ﱃ ﻭﻗﺎﻝ ) :ﺧﺬﹸﻭﻫﺎ ﺧﺎِﻟ ﺪ ﹰﺓ ﺗﺎِﻟ ﺪ ﹰﺓ ﻻ ﻳﻨ ِﺰﻋﻬﺎ ِﻣﻨﻜﹸﻢ ﺇ ﱠﻻ ﻇﹶﺎِﻟﻢ ،ﻳﺎ ﻓﺄﺧﺬﻩ ﻣﻨﻰ ،ﰒ ﺩﻓﻌﻪ ﺇ ﱠ ﻋﺜﻤﺎﻥﹸ؛ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺍ ﺳﺘ ﹾﺄ ﻣﻨﻜﹸﻢ ﻋﻠﹶﻰ ﺑﻴﺘﻪِ ،ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣﻤﺎ ﻳ ِ ﺼﻞﹸ ﺇﹶﻟﻴﻜﹸﻢ ِﻣ ﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺑﺎ ﹶﳌ ﻌﺮﻭﻑ(، ﻚ(؟ ﻗﺎﻝ: ﺖ ﹶﻟ ﻗﺎﻝ :ﻓﻠﻤﺎ ﻭﻟﱠﻴﺖ ،ﻧﺎﺩﺍﱏ ،ﻓﺮ ﺟ ﻌﺖ ﺇﻟﻴﻪ ﻓﻘﺎﻝ) :ﹶﺃﹶﻟ ﻢ ﻳﻜﹸ ِﻦ ﺍﻟﱠﺬﻯ ﹸﻗ ﹾﻠ ﺕ ﻗﻮﻟﻪ ﱃ ﲟﻜﺔ ﻗﺒﻞ ﺍﳍﺠﺮﺓ) :ﻟﻌﻠﻚ ﺳﺘﺮﻯ ﻫﺬﺍ ﺍﳌﻔﺘﺎﺡ ﺑﻴﺪﻯ ﺃﺿﻌﻪ ﺣﻴﺚ ﻓﺬﻛﺮ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ. ﺖ :ﺑﻠﹶﻰ ﹶﺃ ﺷ ﻬﺪ ﺃﻧ ﺖ( ،ﻓﻘﻠ ﺷِﺌ ﻭﺫﻛﺮ ﺳﻌﻴ ﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺃﻥ ﺍﻟﻌﺒﺎﺱ ﺗﻄﺎﻭ ﹶﻝ ﻳﻮﻣﺌ ٍﺬ ﻷﺧﺬ ﺍﳌﻔﺘﺎﺡ ﰲ ﺭﺟﺎﻝ ﻣﻦ ﺑﲎ ﻫﺎﺷﻢ ،ﻓﺮﺩﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ. ﻭﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻼ ﹰﻻ ﺃﻥ ﻳﺼﻌﺪ ﻓﻴﺆ ﱢﺫ ﹶﻥ ﻋﻠﻰ ﺍﻟﻜﻌﺒﺔ ،ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑ ﻦ ﺣﺮﺏ، ﺱ ِﺑﻔِﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ،ﻓﻘﺎﻝ ﻑ ﻗﺮﻳﺶ ﺟﻠﻮ ﺙ ﺑ ﻦ ﻫِﺸﺎﻡ ،ﻭﺃﺷﺮﺍ ﺏ ﺑ ﻦ ﺃﺳﻴﺪ ،ﻭﺍﳊﺎﺭ ﹸ ﻭﻋﺘﺎ ﻋﺘﺎﺏ :ﻟﻘﺪ ﺃﻛﺮﻡ ﺍﻟﻠﱠﻪ ﺃﺳﻴﺪﹰﺍ ﺃﻻ ﻳﻜﻮﻥ ﺳ ِﻤ ﻊ ﻫﺬﺍ ،ﻓﻴﺴﻤ ﻊ ﻣﻨﻪ ﻣﺎ ﻳﻐِﻴﻈﹸﻪ ،ﻓﻘﺎﻝ ﺍﳊﺎﺭﺙ: ﷲ ﻻ ﺃﻗﻮﻝ ﺷﻴﺌﺎﹰ ،ﻟﻮ ﺗﻜﻠﻤﺖ، ﷲ ﻟﻮ ﺃﻋﻠﻢ ﺃﻧﻪ ﺣ ﻖ ﻻﺗﺒﻌﺘﻪ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ :ﺃﻣﺎ ﻭﺍ ِ ﺃﻣﺎ ﻭﺍ ِ ﱮ ج ﻓﻘﺎﻝ ﳍﻢ) :ﹶﻗ ﺪ ﻋِﻠ ﻤﺖ ﺍﱠﻟﺬِﻯ ﹸﻗ ﹾﻠﺘﻢ(، ﻷﺧﱪﺕ ﻋﲎ ﻫﺬﻩ ﺍﳊﺼﺒﺎﺀُ ،ﻓﺨﺮﺝ ﻋﻠﻴﻬﻢ ﺍﻟﻨ
٢٦٣ ﷲ ﻣﺎ ﺍﻃﻠﻊ ﻋﻠﻰ ﻚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻭﺍ ِ ﰒ ﺫﻛﺮ ﺫﻟﻚ ﳍﻢ ،ﻓﻘﺎﻝ ﺍﳊﺎﺭﺙ ﻭﻋﺘﺎﺏ :ﻧﺸﻬﺪ ﺃﻧ )(١ ﻫﺬﺍ ﺃﺣﺪ ﻛﺎﻥ ﻣﻌﻨﺎ ،ﻓﻨﻘﻮﻝ :ﺃﺧﱪﻙ ﻓﺼﻞ ﻓﻲ دﺧﻮل اﻟﻨﺒﻰ ج دار أُم هﺎﻧﺊ ،وﺻﻼﺗﻪ ﻓﻲ ﺑﻴﺘﻬﺎ ﺑﻌﺪ اﻟﻔﺘﺢ
ﰒ ﺩﺧﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺩﺍ ﺭ ﹸﺃﻡ ﻫﺎﻧﺊ ﺑﻨﺖ ﺃﰉ ﻃﺎﻟﺐ ،ﻓﺎﻏﺘﺴﻞ ،ﻭﺻﻠﱠﻰ ﲦﺎ ﹶﻥ ﺿ ﺭﻛﻌﺎﺕ ﰲ ﺑﻴﺘﻬﺎ ،ﻭﻛﺎﻧﺖ ﺤﻰ (٢)،ﻓﻈﻨﻬﺎ ﻣﻦ ﻇﻨﻬﺎ ﺻﻼ ﹶﺓ ﺍﻟﻀﺤﻰ ،ﻭﺇﳕﺎ ﻫﺬﻩ ﺻﻼ ﹸﺓ ﺐ ﺍﻟﻔﺘﺢ ﻫﺬﻩ ﺍﻟﺼﻼ ﹶﺓ ﺍﻟﻔﺘﺢ ،ﻭﻛﺎﻥ ﺃﹸﻣﺮﺍ ُﺀ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻓﺘﺤﻮﺍ ﺣِﺼﻨﹰﺎ ﺃﻭ ﺑﻠﺪﺍﹰ ،ﺻﱠﻠﻮﺍ ﻋﻘِﻴ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﰱ ﺍﻟﻘﺼﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﺎ ﺑﺴﺒﺐ ﺍﻟﻔﺘﺢ ﺷﻜﺮﹰﺍ ﷲ ﻋﻠﻴﻪ ،ﻓﺈﺎ ﻗﺎﻟﺖ :ﻣﺎ ﺭﺃﻳﺘﻪ ﺻﻼﻫﺎ ﻗﺒﻠﹶﻬﺎ ﻭﻻ ﺑﻌﺪﻫﺎ. ﺕ ﻳﺎ ﻭﺃﺟﺎﺭﺕ ﺃﹸﻡ ﻫﺎﻧﺊ ﺣ ﻤ ﻮﻳ ِﻦ ﳍﹶﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﻗ ﺪ ﺃ ﺟ ﺮﻧﺎ ﻣ ﻦ ﹶﺃ ﺟ ﺮ ِ ﹸﺃﻡ ﻫﺎﻧﺊ().(٣ ﻓﺼﻞ ﻓﻲ اﻟ ﱠﻨﻔَﺮ اﻟﺬﻳﻦ أﻣﺮ رﺳﻮل اﻟﻠﱠﻪ ج ﺑﻘﺘﻠﻬﻢ وﻟﻢ ﻳﺆﻣﱢﻨﻬﻢ
ﺱ ﹸﻛﱠﻠﻬﻢ ﺇﻻ ﺗﺴﻌﺔ ﻧﻔﹶﺮ ،ﻓﺈﻧﻪ ﺃﻣﺮ ﻭﳌﺎ ﺍﺳﺘﻘﺮ ﺍﻟﻔﺘﺢ ،ﺃ ﻣ ﻦ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻨﺎ ﺖ ﺃﺳﺘﺎ ِﺭ ﺍﻟﻜﻌﺒﺔِ ،ﻭﻫﻢ ﻋﺒ ﺪ ﺍﻟﱠﻠﻪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﺳﺮﺡ ،ﻭ ِﻋ ﹾﻜﺮِﻣ ﹸﺔ ﺑﻘﺘﻠﻬﻢ،ﻭﺇﻥ ﻭِ ﺟﺪﻭﺍ ﲢ ﺙ ﺑ ﻦ ﻧﻔﻴﻞ ﺍﺑﻦ ﻭﻫﺐ ،ﻭ ﻣﻘِﻴﺲ ﺑﻦ ﺻﺒﺎﺑﺔ، ﺑﻦ ﺃﰉ ﺟﻬﻞ ،ﻭﻋﺒﺪ ﺍﻟ ﻌﺰﻯ ﺑﻦ ﺧﻄﹶﻞ ،ﻭﺍﳊﺎﺭ ﹸ ﻭ ﻫﺒﺎﺭ ﺑﻦ ﺍﻷﺳـﻮﺩ ،ﻭﻗﻴﻨﺘﺎﻥ ﻻﺑﻦ ﺧﻄﹶـﻞ ،ﻛﺎﻧﺘﺎ ﺗ ﻐﻨﻴﺎﻥ ﺠﺎ ِﺀ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺳﺎﺭ ﹸﺓ ﻣﻮﻻ ﹲﺓ ﻟﺒﻌﺾ ﺑﲎ ﻋﺒﺪ ﺍﳌﻄﻠﺐ. ﻓﺄﻣﺎ ﺍﺑ ﻦ ﺃﰉ ﺳﺮﺡ ﻓﺄﺳﻠﻢ ،ﻓﺠﺎﺀ ﺑﻪ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ ،ﻓﺎﺳﺘﺄﻣﻦ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻘﺘﻠﻪ ،ﻭﻛﺎﻥ ﻗﺪ ﺃﺳﻠﻢ ﻓﻘﺒﻞ ﻣﻨﻪ ﺑﻌﺪ ﺃﻥ ﺃﻣﺴﻚ ﻋﻨﻪ ﺭﺟﺎﺀ ﺃﻥ ﻳﻘﻮ ﻡ ﺇﻟﻴﻪ ﺑﻌ ﻗﺒﻞ ﺫﻟﻚ ،ﻭﻫﺎﺟﺮ ،ﰒ ﺍﺭﺗﺪ ،ﻭﺭﺟﻊ ﺇﱃ ﻣﻜﺔ. ) (١ﺍﺑﻦ ﻫﺸﺎﻡ ).(٤١٣/٢ ) (٢ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﻗﺪ ﻣﺮ. ) (٣ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ) (١٥٢/١ﰲ ﻗﺼﺮ ﺍﻟﺼﻼﺓ .ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻀﺤﻰ.
٢٦٥ ﺖ ﺃﲢﺪﺙ ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻟﺖ :ﻫﻠ ﻢ ﺇﱃ ﺍﳊﺪﻳﺚ ،ﻓﻘﻠﺖ :ﻻ، ﺕ ﺑﺎﻣﺮﺃﺓ ﻛﻨ ﺃﻫﻠﻰ ،ﻓﻤﺮﺭ ﻭﺍﻧﺒﻌﺚ ﹶﻓﻀﺎﻟﺔ ﻳﻘﻮﻝ: ﺚ ﹶﻓﻘﹸ ﹾﻠﺖ ﻻ ﻳ ﹾﺄﺑﻰ ﻋﻠﹶـــﻴﻚ ﺍﻟﻠﱠﻪ ﻭﺍﻹﺳــﻼ ﻡ ﳊﺪِﻳ ِ ﺖ ﻫﹸﻠﻢ ﺇﱃ ﺍ ﹶ ﻗﹶﺎﹶﻟ ﺻﻨﺎ ﻡ ﺖ ﻣﺤـﻤﺪﹰﺍ ﻭﹶﻗﺒِﻴﻠﻪ ﺑِﺎﻟ ﹶﻔﺘـــ ِﺢ ﻳﻮﻡ َ ﺗ ﹶﻜﺴـ ﺮ ﺍﻷ ﹶﻟ ﻮ ﻗـَـ ﺪ ﺭﹶﺃﻳ ِ ﺖ ﺩِﻳــ ﻦ ﺍﻟﻠﱠﻪ ﹶﺃﺿـﺤﻰ ﺑﻴﻨﹰﺎ ﻭﺍﻟﺸـ ﺮ ﻙ ﻳ ﻐﺸِﻰ ﻭﺟﻬـَﻪ ﺍﻹﻇﹾـﻼ ﻡ ﹶﻟ ﺮﹶﺃﻳ ِ ﻭﻓ ﺮ ﻳﻮﻣﺌﺬ ﺻﻔﻮﺍ ﹸﻥ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﻭﻋِﻜﺮﻣ ﹸﺔ ﺑ ﻦ ﺃﰉ ﺟﻬﻞ ،ﻓﺄﻣﺎ ﺻﻔﻮﺍﻥﹸ ،ﻓﺎﺳﺘﺄﻣﻦ ﻟﻪ ﻋﻤ ﲑ ﳉﻤﺤﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﻣﻨﻪ ﻭﺃﻋﻄﺎﻩ ﻋِﻤﺎﻣﺘﻪ ﺍﻟﱴ ﺩﺧﻞ ﺎ ﻣﻜﺔ ،ﻓﻠﺤﻘﻪ ﺑﻦ ﻭﻫﺐ ﺍ ﹸ ﻋﻤ ﲑ ﻭﻫﻮ ﻳﺮﻳ ﺪ ﺃﻥ ﻳﺮﻛﺐ ﺍﻟﺒﺤﺮ ﻓﺮﺩﻩ،ﻓﻘﺎﻝ :ﺍﺟﻌﻠﲎ ﻓﻴﻪ ﺑﺎﳋﻴﺎﺭ ﺷﻬﺮﻳﻦ ،ﻓﻘﺎﻝ :ﺃﻧﺖ ﺑﺎﳋﻴﺎﺭ ﻓﻴﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ. ﺖ ﻋِﻜﺮﻣﺔ ﺑﻦ ﺃﰉ ﺟﻬﻞ ،ﻓﺄﺳﻠﻤﺖ، ﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﲢ ﻭﻛﺎﻧﺖ ﹸﺃﻡ ﺣﻜﻴﻢ ﺑﻨ ﺖ ِﺑ ِﻪ ﺑﺎﻟﻴﻤﻦ ،ﻓﺄﻣﻨﺘﻪ ﻓﺮﺩﺗﻪ ،ﻭﺃﻗﺮﳘﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺤ ﹶﻘ ﻭﺍﺳﺘﺄﻣﻨﺖ ﻟﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﻣﻨﻪ ﹶﻓﹶﻠ ِ ج ﻫﻮ ﻭﺻﻔﻮﺍﻥ ﻋﻠﻰ ﻧﻜﺎﺣﻬﻤﺎ ﺍﻷﻭﻝ. ﰒ ﺃﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲤﻴﻢ ﺑﻦ ﺃﺳﻴﺪ ﺍﳋﹸﺰﺍﻋﻰ ﻓﺠﺪﺩ ﺃﻧﺼﺎﺏ ﺍﳊﺮﻡ. ﺕ ﹸﻛﻠﱡﻬﺎ ﺴ ﺮ ﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳﺮﺍﻳﺎﻩ ﺇﱃ ﺍﻷﻭﺛﺎﻥ ﺍﻟﱴ ﻛﺎﻧﺖ ﺣﻮ ﹶﻝ ﺍﻟﻜﻌﺒﺔ ،ﻓ ﹸﻜ ﻭﺑ ﱠ ﷲ ﻣِﻨﻬﺎ ﺍﻟﻼﺕ ﻭﺍﻟ ﻌﺰﻯ ،ﻭﻣﻨﺎ ﹸﺓ ﺍﻟﺜﺎﻟﺜ ﹸﺔ ﺍﻷُﺧﺮﻯ ،ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩِﻳ ِﻪ ﲟﻜﺔ ) :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺆ ِﻣﻦ ﺑﺎ ِ ﻉ ﰲ ﺑﻴِﺘ ِﻪ ﺻﻨﻤﹰﺎ ﺇﻻ ﻛﺴﺮﻩ(. ﻭﺍﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧﺮِ ،ﻓﻼ ﻳ ﺪ ﲔ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻟﻴﻬﺪﻣﻬﺎ، ﻓﺒﻌﺚ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺇﱃ ﺍﻟ ﻌﺰﻯ ﻟِﺨﻤﺲ ﻟﻴﺎﻝ ﺑﻘ ﻓﺨﺮﺝ ﺇﻟﻴﻬﺎ ﰲ ﺛﻼﺛﲔ ﻓﺎﺭﺳﹰﺎ ﻣِﻦ ﺃﺻﺤﺎِﺑ ِﻪ ﺣﺘﻰ ﺍﻧﺘﻬﻮﺍ ﺇﻟﻴﻬﺎ ،ﻓﻬﺪﻣﻬﺎ ﰒ ﺭﺟﻊ ﺇﱃ ﺭﺳﻮ ِﻝ ﺖ ﺷﻴﺌﹰﺎ(؟ ﻗﺎﻝ :ﻻ ،ﻗﺎﻝ) :ﻓﺈﻧﻚ ﱂ ﺗ ﻬ ِﺪ ﻣﻬﺎ ﻓﺎ ﺭ ِﺟ ﻊ ﺍﻟﱠﻠﻪ ج ﻓﺄﺧﱪﻩ ،ﻓﻘﺎﻝ ) :ﻫ ﹾﻞ ﺭﹶﺃﻳ ﺇﻟﻴﻬﺎ ﻓﺎﻫ ِﺪ ﻣﻬﺎ( ،ﻓﺮﺟﻊ ﺧﺎﻟﺪ ﻭﻫﻮ ﻣﺘﻐﻴﻆ ﻓﺠﺮﺩ ﺳﻴﻔﹶﻪ ،ﻓﺨﺮﺟﺖ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺓ ﻋﺠﻮﺯ ﻋﺮﻳﺎﻧﺔ ﺳﻮﺩﺍ ُﺀ ﻧﺎﺷﺮﺓ ﺍﻟﺮﺃﺱ ،ﻓﺠﻌﻞ ﺍﻟﺴﺎ ِﺩﻥﹸ ﻳﺼﻴ ﺢ ﺎ ،ﻓﻀﺮﺎ ﺧﺎﻟﺪ ﻓﺠﺰﻟﹶﻬﺎ ﺑﺎﺛﻨﺘﲔ، ﺖ ﺃ ﹾﻥ ﺗ ﻌﺒ ﺪ ﰲ ﺴ ﻚ ﺍﻟ ﻌﺰﻯ ،ﻭﹶﻗ ﺪ ﹶﺃِﻳ ﻭﺭﺟﻊ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﺧﱪﻩ ،ﻓﻘﺎﻝ) :ﻧ ﻌ ﻢ ِﺗ ﹾﻠ ﺑِﻼ ِﺩ ﹸﻛ ﻢ ﹶﺃﺑﺪﹰﺍ( ﻭﻛﺎﻧﺖ ﺑﻨﺨﻠﺔ ،ﻭﻛﺎﻧﺖ ﻟِﻘﺮﻳﺶ ﻭﲨﻴ ِﻊ ﺑﲎ ﻛِﻨﺎﻧﺔ ،ﻭﻛﺎﻧﺖ ﺃﻋﻈ ﻢ ﺃﺻﻨﺎﻣِﻬﻢ ،ﻭﻛﺎﻥ ﺳﺪﻧﺘﻬﺎ ﺑﲎ ﺷﻴﺒﺎﻥ. ﺚ ﻋ ﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺇﱃ ﺳﻮﺍﻉ ،ﻭﻫﻮ ﺻﻨﻢ ﹸﳍ ﹶﺬﻳﻞ ﻟﻴﻬﺪﻣﻪ ،ﻗﺎﻝ ﻋﻤﺮﻭ: ﰒ ﺑﻌ ﹶ ﺖ :ﺃﻣﺮﱏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃ ﻫ ِﺪﻣﻪ، ﺖ ﺇﻟﻴﻪ ﻭﻋﻨﺪﻩ ﺍﻟﺴﺎﺩِﻥ ،ﻓﻘﺎﻝ :ﻣﺎ ﺗﺮﻳﺪ؟ ﻗﻠ ﻓﺎﻧﺘﻬﻴ
٢٦٦ ﺖ :ﺣﺘﻰ ﺍﻵﻥ ﺃﻧﺖ ﻋﻠﻰ ﺍﻟﺒﺎﻃِﻞ، ﻓﻘﺎﻝ :ﻻ ﺗﻘ ِﺪ ﺭ ﻋﻠﻰ ﺫﻟﻚ ،ﻗﻠﺖِ :ﻟﻢ؟ ﻗﺎﻟﺖ :ﺗﻤﻨﻊ .ﻗﻠ ﺕ ﺃﺻﺤﺎﰉ ﻓﻬﺪﻣﻮﺍ ﺕ ﻣﻨﻪ ﻓﻜﺴﺮﺗﻪ ،ﻭﺃﻣﺮ ﺼﺮ؟ ،ﻗﺎﻝ :ﻓﺪﻧﻮ ﺴ ﻤﻊ ﺃﻭ ﻳﺒ ِ ﻭﳛﻚ ،ﻓﻬﻞ ﻳ ﺖ ﷲ. ﺖ ﻟﻠﺴﺎﺩِﻥ:ﻛﻴﻒ ﺭﺃﻳﺖ؟ ﻗﺎﻝ :ﺃﺳﻠﻤ ﺑﻴﺖ ﺧﺰﺍﻧﺘﻪ ﻓﻠﻢ ﳒ ﺪ ﻓﻴﻪ ﺷﻴﺌﺎﹰ ،ﰒ ﻗﻠ ﺸﻠﱠﻞ ﻋﻨﺪ ﻗﹸﺪﻳﺪ ﻟﻸﻭﺱ ﺚ ﺳﻌﺪ ﺑﻦ ﺯﻳﺪ ﺍﻷﺷﻬﻠﻰ ﺇﱃ ﻣﻨﺎﺓ ،ﻭﻛﺎﻧﺖ ﺑﺎ ﹸﳌ ﰒ ﺑﻌ ﹶ ﻭﺍﳋﺰﺭﺝ ﻭﻏﺴﺎﻥ ﻭﻏﲑﻫﻢ ،ﻓﺨﺮﺝ ﰲ ﻋﺸﺮﻳﻦ ﻓﺎﺭﺳﹰﺎ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﺎ ﻭﻋﻨﺪﻫﺎ ﺳﺎ ِﺩﻥﹲ، ﺖ ﻭﺫﺍﻙ ،ﻓﺄﻗﺒﻞ ﺳﻌ ﺪ ﳝﺸﻰ ﺇﻟﻴﻬﺎ، ﺖ :ﻫ ﺪ ﻡ ﻣﻨﺎﺓ ،ﻗﺎﻝ :ﺃﻧ ﻓﻘﺎﻝ ﺍﻟﺴﺎ ِﺩﻥﹸ :ﻣﺎ ﺗﺮﻳﺪ؟ ﻗﻠ ﻀ ِﺮﺏ ﺻﺪﺭﻫﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﻭﲣﺮﺝ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺓ ﻋﺮﻳﺎﻧﺔ ﺳﻮﺩﺍﺀُ ،ﺛﺎﺋﺮﺓ ﺍﻟﺮﺃﺱ ،ﺗﺪﻋﻮ ﺑﺎﻟﻮﻳﻞ ،ﻭﺗ ﺾ ﻋﺼﺎﺗﻚ ،ﻓﻀﺮﺎ ﺳﻌﺪ ﻓﻘﺘﻠﹶﻬﺎ ،ﻭﺃﻗﺒﻞ ﺇﱃ ﺍﻟﺼﻨﻢ ،ﻭﻣﻌﻪ ﺍﻟﺴﺎ ِﺩﻥﹸ :ﻣﻨﺎﺓ؛ ﺩﻭﻧﻚ ﺑﻌ ﺃﺻﺤﺎﺑﻪ ﻓﻬﺪﻣﻪ ،ﻭﻛﺴﺮﻭﻩ ،ﻭﱂ ﳚﺪﻭﺍ ﰲ ﺧﺰﺍﻧﺘﻪ ﺷﻴﺌﹰﺎ. ﺫﻛﺮ ﺳﺮﻳﺔ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺇﱃ ﺑﲎ ﺟﺬﳝﺔ ﻗﺎﻝ ﺍﺑ ﻦ ﺳﻌﺪ :ﻭﳌﺎ ﺭﺟﻊ ﺧﺎﻟ ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻣﻦ ﻫﺪﻡ ﺍﻟ ﻌﺰﻯ ،ﻭﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻘﻴ ﻢ ﲟﻜﺔ ،ﺑﻌﺜﻪ ﺇﱃ ﺑﲎ ﺟﺬﳝ ﹶﺔ ﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﱂ ﻳﺒﻌﺜﻪ ﻣﻘﺎﺗﻼﹰ ،ﻓﺨﺮﺝ ﰲ ﺛﻼﲦﺎﺋﺔ ﻼ ﻣِﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺑﲎ ﺳﻠﻴﻢ ،ﻓﺎﻧﺘﻬﻰ ﺇﻟﻴﻬﻢ ،ﻓﻘﺎﻝ :ﻣﺎ ﺃﻧﺘﻢ؟ ﻗﺎﻟﻮﺍ: ﻭﲬﺴﲔ ﺭﺟ ﹰ ﻣﺴﻠﻤﻮﻥ ﻗﺪ ﺻﻠﱠﻴﻨﺎ ﻭﺻﺪﻗﻨﺎ ﲟﺤﻤﺪ ﻭﺑﻨﻴﻨﺎ ﺍﳌﺴﺎﺟ ﺪ ﰲ ﺳﺎﺣﺘﻨﺎ ،ﻭﺃﺫﱠﻧﺎ ﻓﻴﻬﺎ ،ﻗﺎﻝ :ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺍﻟﺴﻼﺡ ﻋﻠﻴﻜﻢ؟ ﻗﺎﻟﻮﺍ :ﺇﻥ ﺑﻴﻨﻨﺎ ﻭﺑﻴ ﻦ ﻗﻮ ٍﻡ ﻣﻦ ﺍﻟﻌﺮﺏ ﻋﺪﺍﻭﺓﹰ ،ﻓﺨِﻔﻨﺎ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻫﻢ ،ﻭﻗﺪ ﻗﻴﻞ :ﺇﻢ ﻗﺎﻟﻮﺍ ﺻﺒﺄﻧﺎ ،ﻭﱂ ﻳﺤ ِ ﺴﻨﻮﺍ ﺃﻥ ﻳﻘﻮﻟﹸﻮﺍ :ﺃﺳﻠﻤﻨﺎ ،ﻗﺎﻝ :ﻓﻀﻌﻮﺍ ﺍﻟﺴﻼﺡ ،ﻓﻮﺿﻌﻮﻩ، ﻓﻘﺎﻝ ﳍﻢ :ﺍﺳﺘﺄ ِﺳﺮﻭﺍ ،ﻓﺎﺳﺘﺄﺳ ﺮ ﺍﻟﻘﻮﻡ ،ﻓﺄﻣﺮ ﺑﻌﻀﻬﻢ ﻓﻜﺘﻒ ﺑﻌﻀﺎﹰ ،ﻭﻓﺮﻗﻬﻢ ﰲ ﺏ ﺴﺤﺮ ،ﻧﺎﺩﻯ ﺧﺎﻟ ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ :ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺃﺳﲑ ،ﻓﻠﻴﻀ ِﺮ ﺃﺻـﺤﺎﺑﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟ ﻋﻨﻘﹶﻪ ،ﻓﺄﻣﺎ ﺑﻨﻮ ﺳﻠﻴﻢ ﻓﻘﺘﻠﹸﻮﺍ ﻣﻦ ﻛﺎﻥ ﰲ ﺃﻳﺪﻳﻬﻢ ،ﻭﺃﻣﺎ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ،ﻓﺄﺭﺳﻠﻮﺍ ﺻﻨ ﻊ ﺧﺎِﻟ ﺪ(، ﻚ ِﻣﻤﺎ ﺃﺳﺮﺍﻫﻢ ،ﻓﺒﻠﻎ ﺍﻟﻨﱮ ج ﻣﺎ ﺻﻨﻊ ﺧﺎِﻟﺪ ،ﻓﻘﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﺃﺑﺮﹸﺃ ﺇﹶﻟﻴ ﻭﺑﻌﺚ ﻋﻠﻴﹰﺎ ﻳﻮﺩﻯ ﳍﻢ ﻗﺘﻼﻫﻢ ﻭﻣﺎ ﺫﻫﺐ ﻣﻨﻬﻢ. ﻭﻛﺎﻥ ﺑﲔ ﺧﺎﻟ ٍﺪ ﻭﻋﺒ ِﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻛﻼ ﻡ ﻭﺷ ﺮ ﰲ ﺫﻟﻚ ،ﻓﺒﻠﻎ ﺍﻟﻨﱮ ج، ﻚ ﹸﺃ ﺣ ﺪ ﹶﺫﻫﺒﹰﺎ ﹸﺛﻢ ﹶﺃﻧ ﹶﻔ ﹾﻘﺘﻪ ﰲ ﷲ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﺻﺤﺎﺑِﻰ ﹶﻓﻮﺍ ِ ﻚ ﹶﺃ ﻉ ﻋﻨ ﻼ ﻳﺎ ﺧﺎﻟﺪ ،ﺩ ﻓﻘﺎﻝ ) :ﻣ ﻬ ﹶ ﺻﺤﺎﺑِﻰ ﻭﻻ ﺭ ﻭ ﺣﺘﻪ().(١ ﺖ ﹶﻏ ﺪ ﻭ ﹶﺓ ﺭﺟٍ ﻞ ِﻣ ﻦ ﹶﺃ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻣﺎ ﺃ ﺩ ﺭ ﹾﻛ ) (١ﺍﺑﻦ ﻫﺸﺎﻡ ) (٤٣١/٢ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٢٥٤١ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ.
٢٦٧ ﻓﺼﻞ ﻋﻤْﺮة اﻟﺤﺪﻳﺒﻴﺔ ﻓﻲ ﻗﺼﻴﺪة ﺣﺴﱠﺎن ﺑﻦ ﺛﺎﺑﺖ ﻓﻲ ُ
ﻭﻛﺎﻥ ﺣﺴﺎ ﹸﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﺪ ﻗﺎﻝ ﰲ ﻋﻤﺮﺓ ﺍﳊﹸﺪﻳﺒﻴﺔ: )(١ ﻼﺀُ ﺕ ﺍ َﻷﺻﺎﺑ ِﻊ ﻓﺎﳉِـﻮﺍﺀُ ﺇﱃ ﻋــــﺬﹾﺭﺍ َﺀ ﻣﻨ ِﺰﻟﹸﻬﺎ ﺧ ﹶ ﺖ ﺫﹶﺍ ﻋ ﹶﻔ )(٢ ﺱ ﹶﻗ ﹾﻔ ﺮ ﺗ ﻌﻔﱢﻴﻬﺎ ﺍﻟ ﺮﻭﺍ ِﻣﺲ ﻭﺍﻟﺴـــﻤﺎ ُﺀ ﺴﺤـﺎ ِ ﳊ ِﺩﻳﺎ ﺭ ِﻣ ﻦ ﺑﻨِﻰ ﺍ ﹶ ﺲ ﺧِــﻼ ﹶﻝ ﻣﺮﻭ ِﺟ ﻬﺎ ﻧ ﻌ ﻢ ﻭﺷـﺎﺀُ ﺖ ﹶﻻ ﻳﺰﺍ ﹸﻝ ِﺑﻬﺎ ﺃﻧِﻴ ﻭﻛﹶـﺎﻧ ﺐ ﺍﻟ ِﻌﺸـــﺎ ُﺀ ﻒ ﻳ ﺆ ﺭﹸﻗﻨِﻰ ﺇﺫﹶﺍ ﹶﺫ ﻫ ﻉ ﻫﺬﹶﺍ ﻭﻟﻜِﻦ ﻣ ﻦ ِﻟﻄﹶـﻴ ٍ ﹶﻓ ﺪ )(٣ ﺲ ِﻟ ﹶﻘ ﹾﻠﺒ ِﻪ ِﻣﻨﻬﺎ ﺷِــــﻔﹶﺎ ُﺀ ﻟﺸـــ ﻌﺜﹶﺎ َﺀ ﺍﻟﱠﱴ ﹶﻗ ﺪ ﺗﻴ ﻤﺘﻪ ﹶﻓﹶﻠﻴ )(٤ ﺱ ﻳﻜﹸﻮ ﹸﻥ ِﻣﺰﺍ ﺟﻬﺎ ﻋﺴـــ ﹲﻞ ﻭﻣﺎ ُﺀ ﺖ ﺭﹾﺃ ٍ ﻛﹶﺄ ﱠﻥ ﺧﺒِﻴﺌﹶـ ﹰﺔ ِﻣ ﻦ ﺑﻴ ِ ﺡ ﺍﻟﻔِــــﺪﺍ ُﺀ ﺐ ﺍﻟﺮﺍ ِ ﺇﺫﹶﺍ ﻣﺎ ﺍﻷ ﺷﺮِﺑﺎﺕ ﺫﹸ ِﻛ ﺮ ﹶﻥ ﻳ ﻮ ﻣﹰﺎ ﹶﻓ ﻬﻦِ ﻟ ﹶﻄﻴ ِ )(٥ ﺚ ﺃﹶﻭ ﻟـﺤـﺎﺀُ ﻼ ﻣ ﹶﺔ ﺇﻥ ﹶﺃﹶﻟﻤﻨﺎ ﺇﺫﹶﺍ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻐ ﹲ ﻧ ﻮﻟﱢﻴﻬــﺎ ﺍ ﹶﳌ ﹶ ﺸ ﺮﺑﻬﺎ ﹶﻓﺘﺘ ﺮ ﹶﻛﻨﺎ ﻣﻠﹸﻮﻛــﹰﺎ ﻭﺃﹸﺳـﺪﹰﺍ ﻣﺎ ﻳﻨ ﻬِﻨﻬﻨﺎ ﺍﻟﱢﻠﻘﹶـــﺎ ُﺀ ﻭﻧ )(٦ ـ ﲑ ﺍﻟﻨ ﹾﻘ ﻊ ﻣ ﻮ ِﻋ ﺪﻫﺎ ﻛـَـﺪﺍﺀُ ـ ِﺪ ﻣﻨﺎ ﺧﻴﹶﻠﻨﺎﺇ ﹾﻥ ﹶﻟ ﻢ ﺗ ﺮ ﻭﻫـﺎ ﺗﺜ ِ ﻋ َ )(٧ ﺕ ﻋﻠﹶﻰ ﹶﺃ ﹾﻛﺘﺎِﻓﻬﺎ ﺍ َﻷﺳـــ ﹸﻞ ﺍﻟ ﱢﻈﻤﺎ ُﺀ ﻳﻨﺎ ِﺯ ﻋ ﻦ ﺍ َﻷ ِﻋﻨ ﹶﺔ ﻣﺼــ ِﻌﺪﺍ ٍ )(٨ ﺕ ﺗﹶﻠﻄﱢ ﻤ ﻬﻦ ﺑِﺎﳋﹸـﻤِ ﺮ ﺍﻟﻨﺴــــﺎ ُﺀ ـ ﻤﻄﱢﺮﺍ ٍ ﺗ ﹶﻈﻞﱡ ﺟِـﻴﺎ ﺩﻧﺎ ﻣﺘ َ ﻒ ﺍﻟ ِﻐﻄﹶﺎ ُﺀ ﺸ ﻓﹶﺈﻣﺎ ﺗ ﻌ ِﺮﺿـﻮﺍ ﻋﻨﺎ ﺍ ﻋﺘ ﻤ ﺮﻧﺎ ﻭﻛﹶـﺎ ﹶﻥ ﺍﻟ ﹶﻔﺘﺢ ﻭﺍﻧ ﹶﻜ ﺻِﺒﺮﻭﺍ ﳉِـﻼﺩ ﻳ ﻮ ٍﻡ ﻳﻌِــ ﺰ ﺍﻟﻠﱠﻪ ﻓِﻴﻪ ﻣ ﻦ ﻳﺸـــﺎ ُﺀ ﻭﺇ ﱠﻻ ﻓﹶﺎ ﺡ ﺍﻟ ﹸﻘﺪﺱ ﹶﻟﻴﺲ ﹶﻟﻪ ﻛِــﻔﹶﺎ ُﺀ ﻭ ِﺟﺒﺮﻳ ﹲﻞ ﺭﺳــﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﻓِﻴﻨﺎ ﻭﺭﻭ ) (١ﺍﻷﺑﻴﺎﺕ ﰲ ﺩﻳﻮﺍﻥ ﺣﺴﺎﻥ. ) (٢ﺍﻟﺮﻭﺍﻣﺲ :ﺍﻟﺮﻳﺎﺡ ﺍﻟﱵ ﺗﺮﻣﺲ ﺍﻵﺛﺎﺭ ﻭﺗﻐﻄﻴﻬﺎ. ) (٣ﺷﻌﺜﺎﺀ :ﻫﺬﻩ ﺍﻟﱵ ﺷﻴﺐ ﺎ ﺣﺴﺎﻥ :ﻫﻲ ﺍﺑﻨﺔ ﺳﻼﻡ ﺑﻦ ﻣﺸﻜﻢ ﺍﻟﻴﻬﻮﺩﻱ. ) (٤ﺍﳋﺒﻴﺜﺔ :ﺍﳋﻤﺮ ﺍﳌﺼﻮﻧﺔ ﺍﳌﻀﻨﻮﻥ ﺎ. ) (٥ﺍﳌﻎ :ﺍﻟﻘﺘﺎﻝ ،ﻭﺍﻟﻠﺤﺎﺀ :ﺍﻟﺴﺒﺎﺏ. ) (٦ﺍﻟﻨﻘﻊ :ﺍﻟﻐﺒﺎﺭ ،ﻭﻛﺪﺍﺀ :ﺍﻟﺜﻨﻴﺔ. ) (٧ﺭﻭﺍﻳﺔ ﺍﻟﺪﻳﻮﺍﻥ ﺑﻴﺎﺭﻳﻦ ﺍﻷﺳﻨﺔ ﻣﺼﻐﻴﺎﺕ. ) (٨ﻣﺘﻤﺮﻃﺎﺕ :ﺧﺎﺭﺟﺎﺕ ﻣﻦ ﲨﻬﻮﺭ ﺍﳋﻴﻞ ﻣﻦ ﺳﺮﻋﺘﻬﺎ.
٢٦٨ ﺖ ﻋﺒﺪﹰﺍ ﻳﻘﹸﻮ ﹸﻝ ﺍﳊﹶــ ﻖ ﺇ ﹾﻥ ﻧ ﹶﻔ ﻊ ﺍﻟﺒــَﻼ ُﺀ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﺃ ﺭ ﺳ ﹾﻠ ﺷ ِﻬ ﺪﺕِ ﺑ ِﻪ ﹶﻓﻘﹸﻮﻣﻮﺍ ﺻﺪﻗﻮ ﻩ ﹶﻓ ﹸﻘ ﹾﻠﺘ ﻢ ﹶﻻ ﻧﻘﹸـﻮﻡ ﻭﻻ ﻧﺸـــﺎ ُﺀ ﺿﺘﻬﺎ ﺍﻟﱢﻠﻘﹶﺎ ُﺀ ﺕ ﺟﻨﺪﹰﺍ ﻫـــ ﻢ ﺍﻷﻧﺼﺎ ﺭ ﻋ ﺮ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﻗ ﺪ ﺳـﻴ ﺮ ﺏ ﺃ ﻭ ِﻗﺘﺎ ﹲﻝ ﹶﺃ ﻭ ِﻫﺠــﺎ ُﺀ ﹶﻟﻨﺎ ﰲ ﻛﹸــ ﹼﻞ ِ ﻳ ﻮ ٍﻡ ِﻣ ﻦ ﻣ ﻌ ﺪ ﺳِــﺒﺎ ﺨﺘِﻠﻂﹸ ﺍﻟﺪﻣﺎ ُﺀ ﲔ ﺗ ﺏ ِﺣ ﺤﻜِـ ﻢ ﺑِﺎﻟ ﹶﻘﻮﺍﻓِﻰ ﻣ ﻦ ﻫﺠﺎﻧﺎ ﻭﻧﻀــ ِﺮ ﹶﻓﻨ ﺡ ﺍﳋﹶــــﻔﹶﺎ ُﺀ ﺃﹶﻻ ﹶﺃﺑﻠِــ ﹾﻎ ﺃﺑﺎ ﺳﻔﹾﻴﺎ ﹶﻥ ﻋﻨﻰ ﻣ ﻐ ﹾﻠ ﻐﹶﻠ ﹰﺔ ﹶﻓ ﹶﻘ ﺪ ﺑ ِﺮ ﻚ ﻋﺒـﺪﹰﺍ ﻭﻋـﺒ ﺪ ﺍﻟﺪﺍ ِﺭ ﺳــﺎ ﺩﺗﻬﺎ ﺍﻹﻣﺎ ُﺀ ِﺑﹶﺄﻥﱠ ﺳـﻴﻮﹶﻓﻨﺎ ﺗ ﺮ ﹶﻛﺘ ﺤﻤﺪﺍ ً ﻓﹶﺄ ﺟﺒﺖ ﻋﻨﻪ ﻭ ِﻋﻨ ﺪ ﺍﻟﻠﱠﻪ ﰲ ﺫﹶﺍ ﻙ ﺍﳉﹶــــﺰﺍ ُﺀ ﺕ ﻣ ﺠ ﻮ ﻫ ﺨﻴ ِﺮﻛﹸــﻤﺎ ﺍﻟﻔِـﺪﺍﺀُ ﻒ ٍﺀ ﹶﻓﺸـ ﺮ ﹸﻛﻤﺎ ِﻟ ﺖ ﹶﻟﻪِ ﺑﻜﹸـ ﺴ ﹶﺃﺗ ﻬﺠﻮ ﻩ ﻭﹶﻟ ﲔ ﺍﻟﻠﱠﻪ ﺷِـــــﻴ ﻤﺘ ﻪ ﺍﻟ ﻮﻓﹶﺎ ُﺀ ﺕ ﻣﺒﺎﺭﻛﹰﺎ ﺑ ﺮﹰﺍ ﺣﻨِﻴﻔﹰﺎ ﹶﺃ ِﻣ ﺠ ﻮ ﻫـ ﺼﺮﻩ ﺳـــﻮﺍ ُﺀ ﹶﺃ ﻣ ﻦ ﻳ ﻬﺠﻮ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳﻤـ ﺪﺣﻪ ﻭﻳﻨ ﺤ ﻤ ٍﺪ ِﻣﻨﻜﹸــ ﻢ ﻭِﻗـﺎ ُﺀ ﺽ ﻣ ﻓﺈ ﱠﻥ ﺃﰉ ﻭﻭﺍِﻟﺪﻩ ُ ﻭ ِﻋ ﺮﺿِـﻰ ِﻟ ِﻌ ﺮ ِ ﺤﺮِﻯ ﻻ ﺗﻜﹶــﺪ ﺭ ﻩ ﺍﻟـﺪﻻ ُﺀ ﺐ ﻓِﻴـ ِﻪ ﻭﺑ ِﻟﺴﺎﻧِﻰ ﺻﺎ ِﺭ ﻡ ﹶﻻ ﻋﻴ ﻓﺼﻞ ﻓﻲ اﻹﺷﺎرة إﻟﻰ ﻣﺎ ﻓﻲ اﻟﻐﺰوة ﻣﻦ اﻟﻔﻘﻪ واﻟﻠﱠﻄﺎﺋﻒ
ﺱ ﺑﻪ، ﲔ ﻳﺪﻯ ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﺍﻟﻌﻈﻴﻢ ،ﹶﺃ ِﻣ ﻦ ﺍﻟﻨﺎ ﻛﺎﻥ ﺻﻠ ﺢ ﺍﳊﺪﻳﺒﻴﺔ ﻣﻘﺪﻣ ﹰﺔ ﻭﺗﻮﻃﺌﺔ ﺑ ﻭﻛﻠﱠﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻭﻧﺎﻇﺮﻩ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﲤﻜﻦ ﻣﻦ ﺍﺧﺘﻔﻰ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﲟﻜﺔ ﻣﻦ ﺇﻇﻬﺎﺭ ﺸ ﺮ ﻛﺜ ﲑ ﰲ ﺍﻹﺳـﻼﻡ ،ﻭﳍﺬﺍ ﲰﺎﻩ ﺩﻳﻨﻪ ،ﻭﺍﻟﺪﻋﻮ ِﺓ ﺇﻟﻴﻪ ،ﻭﺍﳌﻨﺎﻇﺮ ِﺓ ﻋﻠﻴﻪ ،ﻭﺩﺧﻞ ﺑﺴﺒﺒﻪ ﺑ ﻚ ﹶﻓﺘﺤﹰﺎ ﻣﺒِﻴﻨﹰﺎ﴾]ﺍﻟﻔﺘﺢ ،[١ :ﻧﺰﻟﺖ ﰲ ﺷﺄﻥ ﺍﳊﹸﺪﻳﺒﻴﺔ ،ﻓﻘﺎﻝ ﺤﻨﺎ ﹶﻟ ﺍﻟﻠﱠﻪ ﻓﺘﺤﹰﺎ ﰲ ﻗﻮﻟﻪ﴿ :ﺇﻧﺎ ﹶﻓﺘ ﻋﻤﺮ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﹶﺃ ﻭ ﻓﺘ ﺢ ﻫﻮ؟ ﻗﺎﻝ) :ﻧﻌﻢ( .ﻭﺃﻋﺎﺩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺫﻛﺮ ﻛﻮﻧﻪ ﻓﺘﺤﺎﹰ، ﺠ ﻌ ﹶﻞ ﻣِﻦ ﺤ ﻖ﴾ﺇﱃ ﻗﻮﻟﻪ﴿ :ﹶﻓ ﻌِﻠ ﻢ ﻣﺎ ﹶﻟ ﻢ ﺗ ﻌﹶﻠﻤﻮﹾﺍ ﹶﻓ ﻕ ﺍﻟﻠﱠﻪ ﺭﺳﻮﹶﻟﻪ ﺍﻟ ﺮ ﺅﻳﺎ ﺑِﺎﹾﻟ ﺻ ﺪ ﻓﻘﺎﻝ﴿ :ﹶﻟ ﹶﻘ ﺪ ﻚ ﹶﻓﺘﺤﹰﺎ ﹶﻗﺮِﻳﺒﹰﺎ﴾]ﺍﻟﻔﺘﺢ [٢٧ :ﻭﻫﺬﺍ ﺷﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻘﺪﻡ ﺑﲔ ﻳﺪﻯ ﺍﻷُﻣﻮﺭ ﺩﻭ ِﻥ ﹶﺫِﻟ ﺕ ﺗﻜﻮ ﹸﻥ ﻛﺎﳌﺪﺧﻞ ﺇﻟﻴﻬﺎ ،ﺍﳌﻨﺒﻬﺔ ﻋﻠﻴﻬﺎ ،ﻛﻤﺎ ﻗﺪﻡ ﺑﲔ ﻳﺪﻯ ﻗﺼﺔ ﺍﳌﺴﻴﺢ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻘﺪﻣﺎ ٍ ﻭﺧﻠﻘﻪ ﻣِﻦ ﻏﲑ ﺃﺏ ،ﻗِﺼﺔ ﺯﻛﺮﻳﺎ ،ﻭﺧﻠ ِﻖ ﺍﻟﻮﻟﺪ ﻟﻪ ﻣﻊ ﻛﻮﻧﻪ ﻛﺒﲑﹰﺍ ﻻ ﻳﻮﻟﺪ ﳌﺜﻠﻪ ،ﻭﻛﻤﺎ ﻗﺪﻡ ﺑﲔ ﻳﺪﻯ ﻧﺴﺦ ﺍﻟ ِﻘﺒﻠﺔ ﻗﺼ ﹶﺔ ﺍﻟﺒﻴﺖ ﻭﺑﻨﺎﺋﻪ ﻭﺗﻌﻈﻴﻤﻪ ،ﻭﺍﻟﺘﻨﻮﻳﻪ ﺑِﻪ ،ﻭ ِﺫﻛﹾﺮ ﺑﺎﻧﻴﻪ،
٢٦٩ ﻭﺗﻌﻈِﻴﻤﻪِ ،ﻭﻣﺪﺣﻪ ،ﻭﻭﻃﺄ ﻗﺒﻞ ﺫﻟﻚ ﹸﻛﻠﱢﻪ ﺑﺬﻛﺮ ﺍﻟﻨﺴﺦ ،ﻭﺣﻜﻤﺘﻪ ﺍﳌﻘﺘﻀﻴﺔ ﻟﻪ ،ﻭﻗﹸﺪﺭﺗﻪ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻪ ،ﻭﻫﻜﺬﺍ ﻣﺎ ﻗﺪﻡ ﺑﲔ ﻳﺪﻯ ﻣﺒﻌﺚ ﺭﺳﻮﻟﻪ ج ،ﻣﻦ ﻗﺼﺔ ﺍﻟﻔﻴﻞ ،ﻭﺑِﺸﺎﺭﺍﺕ ﺍﻟ ﹸﻜﻬﺎﻥ ﺑﻪ ،ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻧﺖ ﻣﻘﺪﻣ ﹰﺔ ﺑﲔ ﻳﺪﻯ ﺍﻟﻮﺣﻰ ﰲ ﺍﻟﻴﻘﻈﺔ ،ﻭﻛﺬﻟﻚ ﺍﳍِﺠﺮﺓ ﻛﺎﻧﺖ ﻣﻘﺪﻣ ﹰﺔ ﺑﲔ ﻳﺪﻯ ﺍﻷﻣﺮ ﺑﺎﳉﻬﺎﺩ ،ﻭﻣﻦ ﺗﺄﻣﻞ ﺏ. ﺃﺳﺮﺍﺭ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻘﺪﺭ ،ﺭﺃﻯ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺗﺒ ﻬﺮ ﺣِﻜﻤﺘﻪ ﺍﻷﻟﺒﺎ ﻓﺼﻞ ﻓﻲ أن أهﻞ اﻟﻌﻬﺪ إذا ﺣﺎرﺑﻮا ﻣَﻦ هﻢ ﻓﻲ ِذﻣﱠﺔ اﻹﻣﺎم وﺟﻮارﻩ وﻋﻬﺪﻩ ﻳﺼﻴﺮون ﺣﺮﺑًﺎ ﻟﻪ ﺑﺬﻟﻚ
ﻭﻓﻴﻬﺎ :ﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﺇﺫﺍ ﺣﺎﺭﺑﻮﺍ ﻣﻦ ﻫﻢ ﰲ ﺫﻣﺔ ﺍﻹﻣﺎﻡ ﻭﺟﻮﺍﺭﻩ ﻭﻋﻬﺪﻩ ،ﺻﺎﺭﻭﺍ ﺝ ﺃﻥ ﺣﺮﺑﹰﺎ ﻟﻪ ﺑﺬﻟﻚ ،ﻭﱂ ﻳﺒﻖ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻋﻬﺪ ،ﻓﻠﻪ ﺃﻥ ﻳﺒﻴﺘﻬﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ،ﻭﻻ ﳛﺘﺎ ﻳﻌِﻠ ﻤﻬ ﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻹﻋﻼ ﻡ ﺇﺫﺍ ﺧﺎﻑ ﻣﻨﻬﻢ ﺍﳋﻴﺎﻧﺔ ،ﻓﺈﺫﺍ ﲢﻘﱠﻘﻬﺎ ،ﺻﺎﺭﻭﺍ ﻧﺎﺑﺬﻳﻦ ﻟﻌﻬﺪﻩ. ﻓﺼﻞ ﻓﻲ اﻧﺘﻘﺎض ﻋﻬﺪ ﺟﻤﻴﻌﻬﻢ ﺑﺬﻟﻚ
ﺽ ﻋﻬﺪ ﲨﻴﻌﻬﻢ ﺑﺬﻟﻚِ ،ﺭﺩﺋﻬﻢ ﻭﻣﺒﺎ ِﺷﺮِﻳﻬﻢ ﺇﺫﺍ ﺭﺿﻮﺍ ﺑﺬﻟﻚ ،ﻭﺃﻗﺮﻭﺍ ﻭﻓﻴﻬﺎ :ﺍﻧﺘﻘﺎ ﻋﻠﻴﻪ ﻭﱂ ﻳﻨﻜﺮﻭﻩ ،ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﺃﻋﺎﻧﻮﺍ ﺑﲎ ﺑﻜﺮ ﻣِﻦ ﻗﹸﺮﻳﺶ ﺑﻌﻀﻬﻢ ،ﱂ ﻳﻘﺎِﺗﻠﹸﻮﺍ ﹸﻛﻠﱡﻬﻢ ﻣﻌﻬﻢ، ﻭﻣﻊ ﻫﺬﺍ ﻓﻐﺰﺍﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﻠﱠﻬﻢ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻢ ﺩﺧﻠﻮﺍ ﰲ ﻋﻘﺪ ﺍﻟﺼﻠﺢ ﺗﺒﻌﺎﹰ ،ﻭﱂ ﻳﻨﻔ ِﺮ ﺩ ﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺼﻠﺢ ،ﺇﺫ ﻗﺪ ﺭﺿﻮﺍ ﺑﻪ ﻭﺃﻗﺮﻭﺍ ﻋﻠﻴﻪ ،ﻓﻜﺬﻟﻚ ﺣﻜﻢ ﻧﻘﻀﻬﻢ ﻟﻠﻌﻬﺪ ،ﻫﺬﺍ ﻫ ﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺬﻯ ﻻ ﺷﻚ ﻓﻴﻪ ﻛﻤﺎ ﺗﺮﻯ. ﻭﻃﺮ ﺩ ﻫﺬﺍ ﺟﺮﻳﺎ ﹸﻥ ﻫﺬﺍ ﺍﳊﻜ ِﻢ ﻋﻠﻰ ﻧﺎﻗﻀﻰ ﺍﻟﻌﻬﺪ ﻣِﻦ ﺃﻫﻞ ﺍﻟﺬﱢﻣﺔ ﺇﺫﺍ ﺭﺿﻰ ﲨﺎﻋﺘﻬﻢ ﺾ ﻋﻬﺪﻩ ،ﻛﻤﺎ ﺃﺟﻠﻰ ﻋ ﻤﺮ ﻳﻬﻮ ﺩ ﺧﻴﱪ ﳌﺎ ﻋﺪﺍ ﺑﻪ ،ﻭﺇﻥ ﱂ ﻳﺒﺎﺷﺮ ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﺎ ﻳﻨ ﹸﻘ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﺑﻨﻪ ،ﻭ ﺭ ﻣﻮﻩ ﻣِﻦ ﻇﻬﺮ ﺩﺍﺭ ﹶﻓ ﹶﻔ ﺪﻋﻮﺍ ﻳﺪﻩ ،ﺑﻞ ﻗﺪ ﻗﺘﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲨﻴﻊ ﻣﻘﺎﺗﻠﺔ ﺑﲎ ﻗﹸﺮﻳﻈﺔ ،ﻭﱂ ﻳﺴﺄﻝ ﻋﻦ ﻛﻞ ﺭﺟﻞ ﻣﻨﻬﻢ :ﻫﻞ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﺃﻡ ﻻ؟ ﻭﻛﺬﻟﻚ ﺃﺟﻠﻰ ﺑﲎ ﺍﻟﻨﻀﲑ ﹸﻛﻠﱠﻬﻢ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺬﻯ ﻫ ﻢ ﺑﺎﻟﻘﺘﻞ ﺭﺟﻼﻥ ،ﻭﻛﺬﻟﻚ ﻓﻌ ﹶﻞ ﺑﺒﲎ ﹶﻗﻴﻨﻘﹶﺎﻉ ﺣﱴ ﺍﺳﺘﻮﻫﺒﻬﻢ ﻣﻨﻪ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﹸﺃﺑﻰ ،ﻓﻬﺬﻩ ﺳﲑﺗﻪ ﻭ ﻫ ﺪﻳﻪ ﺍﻟﺬﻯ ﻻ ﺷﻚ ﻓﻴﻪ ،ﻭﻗﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻥ ﺣﻜﻢ ﺍﻟﺮﺩﺀ ﺣﻜ ﻢ ﺍﳌﺒﺎ ِﺷ ِﺮ ﰲ ﺍﳉﻬﺎﺩ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﰲ ﻗﺴﻤﺔ ﺍﻟﻐﻨﻴﻤﺔ،
٢٧٠ ﻭﻻ ﰲ ﺍﻟﺜﻮﺍﺏ ﻣﺒﺎﺷﺮ ﹸﺓ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻭﺍﺣ ٍﺪ ﺍﻟﻘﺘﺎﻝ. ﻭﻫﺬﺍ ﺣﻜ ﻢ ﹸﻗﻄﱠﺎﻉ ﺍﻟﻄﺮﻳﻖ ،ﺣﻜ ﻢ ﺭﺩﺋﻬﻢ ﺣﻜ ﻢ ﻣﺒﺎﺷﺮﻫﻢ ،ﻷﻥ ﺍﳌﺒﺎ ِﺷ ﺮ ﺇﳕﺎ ﺑﺎﺷﺮ ﺏ ﺍﻟﺬﻯ ﻻ ﺍﻹﻓﺴﺎﺩ ﺑﻘﻮﺓ ﺍﻟﺒﺎﻗﲔ ،ﻭﻟﻮﻻﻫﻢ ﻣﺎ ﻭﺻﻞ ﺇﱃ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍ ﺐ ﺃﲪﺪ،ﻭﻣﺎﻟﻚ،ﻭﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﻏﲑﻫﻢ. ﺷﻚ ﻓﻴﻪ ،ﻭﻫﻮ ﻣﺬﻫ ﻓﺼﻞ ﻓﻲ ﺟﻮاز ﺻﻠﺢ أهﻞ اﻟﺤﺮب ﻋﻠﻰ وﺿﻊ اﻟﻘﺘﺎل ﻋﺸﺮ ﺳﻨﻴﻦ
ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﺻﻠﺢ ﺃﻫ ِﻞ ﺍﳊﺮﺏ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﻘِﺘﺎﻝ ﻋﺸ ﺮ ﺳﻨﲔ ،ﻭﻫﻞ ﳚﻮ ﺯ ﻓﻮﻕ ﻒ ﺫﻟﻚ؟ ﺍﻟﺼﻮﺍﺏ :ﺃﻧﻪ ﳚﻮ ﺯ ﻟﻠﺤﺎﺟﺔ ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟِﺤﺔ ،ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﳌﺴﻠﻤﲔ ﺿﻌ ﻭﻋﺪﻭﻫﻢ ﺃﻗﻮﻯ ﻣﻨﻬﻢ ،ﻭﰱ ﺍﻟﻌﻘﺪ ﻟِﻤﺎ ﺯﺍﺩ ﻋﻦ ﺍﻟﻌﺸﺮ ﻣﺼﻠﺤ ﹲﺔ ﻟﻺﺳﻼﻡ. ﻓﺼﻞ ﺳﺌِﻞ ﻣﺎ ﻻ ﻳﺠﻮز ﺑﺬﻟُﻪ ،ﻓﺴﻜﺖ ﻋﻦ ﺑﺬﻟﻪ ﻓﻲ اﻹﻣﺎم إذا ُ
ﻭﻓﻴﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﻭﻏﲑﻩ ﺇﺫﺍ ﺳﺌﻞ ﻣﺎ ﻻ ﳚﻮﺯ ﺑﺬﻟﹸﻪ ،ﺃﻭ ﻻ ﳚﺐ ،ﻓﺴﻜﺖ ﻋﻦ ﺑﺬﻟﻪ، ﺖ ﱂ ﻳﻜﻦ ﺳﻜﻮﺗﻪ ﺑﺬ ﹰﻻ ﻟﻪ ،ﻓﺈﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺳﺄﻝ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﲡﺪﻳ ﺪ ﺍﻟﻌﻬﺪ ،ﻓﺴﻜ ﺕ ﻣﻌﺎﻫِﺪﹰﺍ ﻟﻪ. ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﱂ ﳚﺒﻪ ﺑﺸﺊ ،ﻭﱂ ﻳﻜﻦ ﺬﺍ ﺍﻟﺴﻜﻮ ِ ﻓﺼﻞ ﻓﻲ أن رﺳﻮل اﻟﻜﻔﺎر ﻻ ﻳُﻘﺘﻞ
ﻭﻓﻴﻬﺎ :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳﻘﺘﻞ ،ﻓﺈﻥ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻛﺎﻥ ﳑﻦ ﺟﺮﻯ ﻋﻠﻴﻪ ﺣ ﹾﻜ ﻢ ﺽ ﺍﻟﻌﻬﺪ ،ﻭﱂ ﻳﻘﺘﻠﹾﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫ ﻛﺎﻥ ﺭﺳﻮ ﹶﻝ ﻗﻮﻣﻪ ﺇﻟﻴﻪ. ﺍﻧﺘﻘﺎ ِ ﻓﺼﻞ ﻏﺮﱠة ﻓﻲ ﺟﻮاز ﺗﺒﻴﻴﺖ اﻟﻜﻔﺎر وأﺧﺬهﻢ ﻋﻠﻰ ِ
ﻀﺘﻬﻢ ﰲ ﺩﻳﺎﺭﻫﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﺑﻠﻐﺘﻬﻢ ﺍﻟﺪﻋﻮﺓﹸ، ﺖ ﺍﻟﻜﻔﺎﺭ ،ﻭﻣﻐﺎﹶﻓ ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﺗﺒﻴﻴ ِ ﻭﻗﺪ ﻛﺎﻧﺖ ﺳﺮﺍﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﺒﻴﺘﻮﻥ ﺍﻟﻜﻔﱠﺎﺭ ،ﻭﻳﻐﲑﻭﻥ ﻋﻠﻴﻬﻢ ﺑﺈﺫﻧﻪ ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﺘﻬﻢ ﺩﻋﻮﺗﻪ. ﻓﺼﻞ ﻓﻲ ﺟﻮاز ﻗﺘﻞ اﻟﺠﺎﺳﻮس وإن آﺎن ﻣﺴﻠﻤًﺎ
٢٧١ ﺱ ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ﻷﻥ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺳﺄﻝ ﺭﺳﻮ ﹶﻝ ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﻗﺘﻞ ﺍﳉﺎﺳﻮ ِ ﺚ ﻳﺨﱪ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﺑﺎﳋﱪ ،ﻭﱂ ﻳﻘﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺍﻟﻠﱠﻪ ج ﻗﺘ ﹶﻞ ﺣﺎﻃﺐ ﺑﻦ ﺃﰉ ﺑﻠﺘﻌ ﹶﺔ ﳌﺎ ﺑﻌ ﹶ ﻚ ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻗ ِﺪ ﺍﻃﱠﹶﻠ ﻊ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺑ ﺪﺭٍ، ﺤﻞﱡ ﻗﺘﻠﻪ ﺇﻧﻪ ﻣﺴﻠﻢ ،ﺑﻞ ﻗﺎﻝ) :ﻭﻣﺎ ﻳ ﺪﺭِﻳ ج :ﻻ ﻳ ِ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﻣﺎ ِﺷﹾﺌﺘﻢ( ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﻓﻴﻪ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﻗﺘﻠﻪ ،ﻭﻫﻮ ﺷﻬﻮﺩ ﻩ ﺑﺪﺭﺍﹰ ،ﻭﰱ ﺍﳉﻮﺍﺏ ﺱ ﻟﻴﺲ ﻟﻪ ِﻣﹾﺜﻞﹸ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ، ﺬﺍ ﻛﺎﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﺘﻞ ﺟﺎﺳﻮ ٍ ﻭﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻻ ﻳﻘﺘﻞ ،ﻭﻫﻮ ﻇﺎﻫﺮ ﻣﺬﻫﺐ ﺃﲪﺪ ،ﻭﺍﻟﻔﺮﻳﻘﺎﻥ ﳛﺘﺠﻮﻥ ﺑﻘﺼﺔ ﺣﺎﻃﺐ ،ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﻗﺘﻠﻪ ﺭﺍﺟﻊ ﺇﱃ ﺭﺃﻯ ﺍﻹﻣﺎﻡ ،ﻓﺈﻥ ﺭﺃﻯ ﰲ ﻗﺘﻠﻪ ﻣﺼﻠﺤﺔ ﻟﻠﻤﺴﻠﻤﲔ ،ﻗﺘﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﺳﺘﺒﻘﺎﺅﻩ ﺃﺻﻠﺢ ،ﺍﺳﺘﺒﻘﺎﻩ.. ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﻓﻲ ﺟﻮاز ﺗﺠﺮﻳﺪ اﻟﻤﺮأة آﻠﻬﺎ وﺗﻜﺸﻴﻔﻬﺎ ﻟﻠﺤﺎﺟﺔ واﻟﻤﺼﻠﺤﺔ اﻟﻌﺎﻣﺔ
ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﲡﺮﻳ ِﺪ ﺍﳌﺮﺃﺓ ﹸﻛﻠﱢﻬﺎ ﻭﺗﻜﺸﻴﻔﻬﺎ ﻟﻠﺤﺎﺟﺔ ﻭﺍﳌﺼﻠﺤ ِﺔ ﺍﻟﻌﺎﻣﺔ ،ﻓﺈﻥ ﻋﻠﻴﹰﺎ ﺸ ﹶﻔﻨﻚ ،ﻭﺇﺫﺍ ﺟﺎﺯ ﲡﺮﻳﺪﻫﺎ ﳊﺎﺟﺘﻬﺎ ﺇﱃ ﺏ ﺃﻭ ﻟﻨ ﹾﻜ ِ ﺨ ِﺮ ِﺟ ﻦ ﺍﻟﻜﺘﺎ ﻭﺍﳌﻘﺪﺍﺩ ﻗﺎﻻ ﻟﻠﻈﻌﻴﻨﺔ :ﻟﺘ ﺣﻴﺚ ﺗﺪﻋﻮ ﺇﻟﻴﻬﺎ ،ﻓﺘﺠﺮﻳﺪﻫﺎ ﳌﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺃﻭﱃ. ﻓﺼﻞ ﻻ ﻓﻲ أن اﻟﺮﺟﻞ ﻻ ﻳﻜﻔــﺮ وﻻ ﻳﺄﺛﻢ إذا ﻧﺴﺐ اﻟﻤﺴﻠﻢ إﻟﻰ اﻟﻨﻔﺎق واﻟﻜﻔﺮ ﻣﺘﺄ ﱢو ً
ﷲ ﻭﺭﺳﻮﻟﻪ ﻕ ﻭﺍﻟﻜﹸ ﹾﻔ ِﺮ ﻣﺘﺄ ﻭ ﹰﻻ ﻭﻏﻀﺒﹰﺎ ِ ﺐ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﻟﻨﻔﺎ ِ ﺴ ﻭﻓﻴﻬﺎ :ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻧ ﻭﺩﻳﻨﻪ ﻻ ﳍﻮﺍﻩ ﻭﺣﻈﻪ ،ﻓﺈﻧﻪ ﻻ ﻳﻜﻔﹸﺮ ﺑﺬﻟﻚ ،ﺑﻞ ﻻ ﻳﺄ ﹸﰒ ﺑﻪ ،ﺑﻞ ﻳﺜﺎﺏ ﻋﻠﻰ ﻧﻴﺘﻪ ﻭﻗﺼﺪﻩ، ﻭﻫﺬﺍ ِﺑﺨِﻼﻑ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ ،ﻓﺈﻢ ﻳﻜﻔﱢﺮﻭﻥ ﻭﻳﺒ ﺪﻋﻮﻥ ﳌﺨﺎﻟﻔﺔ ﺃﻫﻮﺍﺋﻬﻢ ﻭﳓﻠﻬﻢ، ﻭﻫﻢ ﺃﻭﱃ ﺑﺬﻟﻚ ﳑﻦ ﻛﻔﱠﺮﻭﻩ ﻭﺑﺪﻋﻮﻩ. ﻓﺼﻞ ﻓﻲ ﺗﻜﻔﻴﺮ اﻟﺤﺴﻨﺎت ﻟﻠﻜﺒﺎﺋﺮ
ﻭﻓﻴﻬﺎ :ﺃﻥ ﺍﻟﻜﺒﲑ ﹶﺓ ﺍﻟﻌﻈﻴ ﻤ ﹶﺔ ﳑﺎ ﺩﻭﻥ ﺍﻟﺸﺮ ِﻙ ﻗﺪ ﺗ ﹶﻜﻔﱠﺮ ﺑﺎﳊﺴﻨ ِﺔ ﺍﻟﻜﺒﲑ ِﺓ ﺍﳌﺎﺣﻴﺔ ،ﻛﻤﺎ ﺲ ﻣِﻦ ﺣﺎﻃﺐ ﻣﻜﻔﱠﺮﹰﺍ ﺑﺸﻬﻮﺩﻩ ﺑﺪﺭﺍﹰ ،ﻓﺈﻥ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﳊﺴﻨ ﹸﺔ ﺍﻟﻌﻈﻴﻤ ﹸﺔ ﳉ ﻭﻗﻊ ﺍ ﹶ ﻣِﻦ ﺍﳌﺼﻠﺤﺔ ،ﻭﺗﻀﻤﻨﺘ ﻪ ﻣِﻦ ﳏﺒﺔ ﺍﻟﻠﱠﻪ ﳍﺎ ﻭﺭﺿﺎﻩ ﺎ ،ﻭﻓﺮﺣِﻪ ﺎ ،ﻭﻣﺒﺎﻫﺎﺗِﻪ ﻟﻠﻤﻼﺋﻜﺔ
٢٧٢ ﺾ ﺍﻟﻠﱠﻪ ﳍﺎ، ﺲ ﻣِﻦ ﺍﳌﻔﺴﺪﺓ ،ﻭﺗﻀﻤﻨﺘ ﻪ ﻣِﻦ ﺑﻐ ِ ﺑﻔﺎﻋﻠﻬﺎ ،ﺃﻋﻈ ﻢ ﳑﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﺳﻴﺌ ﹸﺔ ﺍﳉ ﻓﻐﻠﺐ ﺍﻷﻗﻮﻯ ﻋﻠﻰ ﺍﻷﺿﻌﻒِ ،ﻓﺄﺯﺍﻟﻪ ،ﻭﺃﺑﻄﻞ ﻣﻘﺘﻀﺎﻩ ،ﻭﻫﺬﻩ ﺣﻜﻤ ﹸﺔ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺼﺤﺔ ﲔ ﻟﺼﺤ ِﺔ ﺍﻟﻘﻠﺐ ﻭﻣﺮﺿﻪ ،ﻭﻫﻰ ﻧﻈ ﲑ ﻭﺍﳌﺮﺽ ﺍﻟﻨﺎﺷﺌﲔ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﺍﳌﻮﺟﺒ ِ ﺽ ﺍﻟﻼﺣِﻘﲔ ﻟﻠﺒﺪﻥ ،ﻓﺈﻥ ﺍﻷﻗﻮﻯ ﻣﻨﻬﻤﺎ ﻳ ﹾﻘ ﻬﺮ ﺍﳌﻐﻠﻮﺏ، ﺣﻜﻤﺘﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺼﺤﺔ ﻭﺍﳌﺮ ِ ﺐ ﺃﺛ ﺮ ﺍﻷﺿﻌﻒ ،ﻓﻬﺬﻩ ﺣِﻜﻤﺘﻪ ﰲ ﺧﻠﻘﻪ ﻭﻗﻀﺎﺋﻪ ،ﻭﺗﻠﻚ ﻭﻳﺼﲑ ﺍﳊﻜ ﻢ ﻟﻪ ﺣﱴ ﻳﺬﻫ ﺣِﻜﻤﺘﻪ ﰲ ﺷﺮﻋﻪ ﻭﺃﻣﺮﻩ. ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﺛﺎﺑﺖ ﰲ ﳏﻮ ﺍﻟﺴﻴﺌﺎ ِ ﺕ ﺴﻨﺎ ِ ﺤ ﺕ ﺑﺎﳊﺴـﻨﺎﺕ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍﹾﻟ ﺠﺘِﻨﺒﻮﹾﺍ ﹶﻛﺒﺎِﺋ ﺮ ﻣﺎ ﺗﻨ ﻬ ﻮ ﹶﻥ ﻋﻨﻪ ﻧ ﹶﻜ ﱢﻔ ﺮ ﺕ﴾]ﻫﻮﺩ .[١٤ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇﻥ ﺗ ﺴﻴﺌﹶﺎ ِ ﻳ ﹾﺬ ِﻫﺒ ﻦ ﺍﻟ ﺴﻨ ﹶﺔ ﺗ ﻤﺤﻬﺎ( ،ﻓﻬﻮﺛﺎﺑﺖ ﳊ ﺴﻴﹶﺌ ﹶﺔ ﺍ ﹶ ﻋﻨ ﹸﻜ ﻢ ﺳﻴﺌﹶﺎِﺗ ﹸﻜ ﻢ﴾]ﺍﻟﻨﺴﺎﺀ ،[٣١ :ﻭﻗﻮﻟﻪ ج) :ﻭﺃﺗﺒﻊ ﺍﻟ ﺻ ﺪﻗﹶﺎِﺗﻜﹸﻢ ﺑِﺎﹾﻟ ﻤ ﻦ ﻭﺍ َﻷﺫﹶﻯ﴾]ﺍﻟﺒﻘﺮﺓ: ﰲ ﻋﻜﺴﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﻻ ﺗﺒ ِﻄﻠﹸﻮﹾﺍ ﺕ ﺍﻟﻨِﺒ ﻰ ﻭ ﹶﻻ ﺻ ﻮ ِ ﻕ ﺻﻮﺍﺗ ﹸﻜ ﻢ ﹶﻓ ﻮ ،[٢٦٤ﻭﻗﻮﻟﻪ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﻻ ﺗ ﺮﹶﻓﻌﻮﹾﺍ ﹶﺃ ﻂ ﹶﺃ ﻋﻤﺎﹸﻟ ﹸﻜ ﻢ ﻭﹶﺃﻧﺘ ﻢ ﹶﻻ ﺤﺒ ﹶ ﺾ ﺃﹶﻥ ﺗ ﻀ ﹸﻜ ﻢ ِﻟﺒ ﻌ ٍ ﺠ ﻬ ِﺮ ﺑ ﻌ ِ ﺗﺠـ ﻬﺮﻭﹾﺍ ﹶﻟﻪ ﺑِﺎﹾﻟ ﹶﻘ ﻮ ِﻝ ﹶﻛ ﺗ ﺸ ﻌﺮﻭ ﹶﻥ﴾]ﺍﳊﺠﺮﺍﺕ .[٢ :ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ ،ﻋﻦ ﺯﻳﺪ ﺍﺑﻦ ﺃﺭﻗﻢ ﺃﻧﻪ ﳌﺎ ﺑﺎﻉ ﺑﺎﻟﻌﻴﻨﺔ) :ﺇﻧﻪ ﻗﺪ ﺏ() .(١ﻭﻛﻘﻮﻟﻪ ج ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﹶﺃﺑ ﹶﻄ ﹶﻞ ِﺟﻬﺎ ﺩﻩ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﻳﺘﻮ )(٢ ﺼ ِﺮ ﺣِﺒ ﹶ ﻼ ﹶﺓ ﺍﻟ ﻌ ﺻﹶ ﺍﻟﺒﺨﺎﺭﻯ ﰲ )ﺻﺤﻴﺤﻪ( ) :ﻣ ﻦ ﺗ ﺮ ﻙ ﻂ ﻋ ﻤﻠﹸﻪ ... (ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺏ ﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻭﺇﺑﻄﺎ ِﻝ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﺫﻫﺎ ِ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻵﺛﺎﺭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﺪﺍﻓﹸﻊ ﺍﳊﺴﻨﺎ ِ ﺃﺛﺮ ﺍﻟﻘﻮﻯ ﻣﻨﻬﺎ ﲟﺎ ﺩﻭﻧﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻣﺒﲎ ﺍﳌﻮﺍﺯﻧﺔ ﻭﺍﻹﺣﺒﺎﻁ. ﺽ ﺍﻟﻌﺼﻴﺎﻥ ﻣﺘﺼﺎﻭﻻﻥ ﻭﻣﺘﺤﺎﺭﺑﺎﻥ ،ﻭﳍﺬﺍ ﺍﳌﺮﺽ ﻭﺑﺎﳉﻤﻠﺔ ..ﻓﻘﻮﺓ ﺍﻹﺣﺴﺎﻥ ﻭﻣﺮ ﻣﻊ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺣﺎﻟ ﹸﺔ ﺗﺰﺍﻳﺪ ﻭﺗﺮﺍﻡ ﺇﱃ ﺍﳍﻼﻙ ،ﻭﺣﺎﻟ ﹸﺔ ﺍﳓﻄﺎﻁ ﻭﺗﻨﺎﻗﺺ ،ﻭﻫﻰ ﺧ ﲑ ﺣﺎﻻﺕ )(٣ ﺖ ﺍﻟﺒﺤﺮﺍﻥ ﺍﳌﺮﻳﺾ ،ﻭﺣﺎﻟ ﹸﺔ ﻭﻗﻮﻑ ﻭﺗﻘﺎﺑﻞ ﺇﱃ ﺃﻥ ﻳﻘﻬ ﺮ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ،ﻭﺇﺫﺍ ﺩﺧﻞ ﻭﻗ ﻭﻫﻮ ﺳﺎﻋﺔ ﺍﳌﻨﺎﺟﺰﺓ ،ﻓﺤﻆﱡ ﺍﻟﻘﻠﺐ ﺃﺣ ﺪ ﺍﳋﻄﺘﲔ :ﺇﻣﺎ ﺍﻟﺴﻼﻣ ﹸﺔ ﻭﺇﻣﺎ ﺍﻟﻌﻄﺐ ،ﻭﻫﺬﺍ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭ ﻗﻄﲏ ) (٣١١/٢ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٣٣٠/٥ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٦/٢ ) (٣ﻗﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ :ﻭﺍﻷﻃﺒﺎﺀ ﻳﺴﻤﻮﻥ ﺍﻟﺘﻐﲑ ﺍﻟﺬﻱ ﳛﺪﺙ ﻟﻠﻌﻠﻴﻞ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﻷﻣﺮﺍﺽ ﺍﳊﺎﺩﺓ ﲝﺮﺍﻧﺎ.
٢٧٣ ﺐ ﺏ ﺗﻌﺎﱃ ﻭﻣﻐﻔﺮﺗﻪ ،ﺃﻭ ﺗﻮﺟ ﺖ ﻓﻌ ِﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱴ ﺗﻮ ِﺟﺐِ ﺭﺿﻰ ﺍﻟﺮ ﺍﻟﺒﺤﺮﺍﻥ ﻳﻜﻮ ﹸﻥ ﻭﻗ ﻚ() ،(١ﻭﻗﺎﻝ ﻋﻦ ﻃﻠﺤﺔ ﺕ ﺭ ﺣ ﻤِﺘ ﻚ ﻣﻮ ِﺟﺒﺎ ِ ﺨﻄﹶﻪ ﻭﻋﻘﻮﺑﺘﻪ ،ﻭﰱ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻨﺒﻮﻯ) :ﹶﺃ ﺳﹶﺄﻟﹸ ﺳ ﱮ ج ﺭﺟ ﹲﻞ ﻭﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻧﻪ ﻗﺪ ﺤﺔﹸ( ،ﻭ ﺭﻓِﻊ ﺇﱃ ﺍﻟﻨ ﺐ ﹶﻃ ﹾﻠ ﻳﻮﻣﺌﺬ) :ﹶﺃ ﻭ ﺟ ﺃﻭﺟﺐ ،ﻓﻘﺎﻝ) :ﹶﺃ ﻋِﺘﻘﹸﻮﺍ ﻋﻨﻪ .(ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ )ﹶﺃﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﺍﳌﹸﻮﺟِﺒﺘﺎﻥ(؟ ﻗﺎﻟﻮﺍ: ﺸ ِﺮﻙ ﺕ ﻳ ﳉﻨﺔ ،ﻭ ﻣ ﻦ ﻣﺎ ﷲ ﺷﻴﺌﹰﺎ ﺩ ﺧ ﹶﻞ ﺍ ﹶ ﺸ ِﺮﻙ ﺑﺎ ِ ﺕ ﹶﻻ ﻳ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﻋﻠﻢ .ﻗﺎﻝ ) :ﻣ ﻦ ﻣﺎ ﷲ ﺷﻴﺌﹰﺎ ﺩ ﺧ ﹶﻞ ﺍﻟﻨﺎﺭ( ،ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ ﺭﺃﺱ ﺍﳌﻮﺟﺒﺎﺕ ﻭﺃﺻﻠﻬﺎ ،ﻓﻬﻤﺎ ﲟﱰﻟﺔ ﺑﺎ ِ ﺍﻟﺴ ﻢ ﺍﻟﻘﺎﺗِﻞ ﻗﻄﻌﺎﹰ ،ﻭﺍﻟﺘﺮﻳﺎﻕ ﺍﳌﻨﺠﻰ ﻗﻄﻌﹰﺎ. ﺏ ﺭﺩﻳﺌﺔ ﻻﺯﻣﺔ ﺗﻮ ِﻫﻦ ﻗﻮﺗﻪ ﻭﺗﻀ ِﻌﻔﹸﻬﺎ ،ﻓﻼ ﻳﻨﺘﻔ ﻊ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺪﻥ ﻗﺪ ﺗ ﻌ ِﺮﺽ ﻟﻪ ﺃﺳﺒﺎ ﻣﻌﻬﺎ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻷﻏﺬﻳﺔ ﺍﻟﻨﺎﻓﻌﺔ ،ﺑﻞ ﺗﺤﻴﻠﹸﻬﺎ ﺗﻠﻚ ﺍﳌﻮﺍﺩ ﺍﻟﻔﺎﺳﺪﺓ ﺇﱃ ﻃﺒﻌﻬﺎ ﺏ ﻣﻮﺍﻓِﻘﺔ ﺗﻮ ِﺟﺐ ﻗ ﻮﺗﻪ، ﻭﻗﻮﺎ ،ﻓﻼ ﻳﺰﺩﺍ ﺩ ﺎ ﺇﻻ ﻣﺮﺿﺎﹰ ،ﻭﻗﺪ ﺗﻘﻮ ﻡ ﺑﻪ ﻣﻮﺍ ﺩ ﺻﺎﳊﺔ ﻭﺃﺳﺒﺎ ﺏ ﺍﻟﻔﺎﺳِﺪﺓﹸ ،ﺑﻞ ﺗﺤﻴﻠﻬﺎ ﺗﻠﻚ ﺍﳌﻮﺍ ﺩ ﻭﺗ ﻤﻜﱢﻨﻪ ﻣِﻦ ﺍﻟﺼﺤﺔ ﻭﺃﺳﺒﺎﺎ ،ﻓﻼ ﺗﻜﺎ ﺩ ﺗﻀﺮﻩ ﺍﻷﺳﺒﺎ ﺐ ﻭﻓﺴﺎﺩِﻩ. ﺍﻟﻔﺎﺿﻠﺔ ﺇﱃ ﻃﺒﻌﻬﺎ ،ﻓﻬﻜﺬﺍ ﻣﻮﺍ ﺩ ﺻﺤﺔ ﺍﻟﻘﻠ ِ ﻓﺘﺄﻣﻞ ﻗﻮﺓ ﺇﳝﺎ ِﻥ ﺣﺎﻃﺐ ﺍﻟﱴ ﲪﻠﺘﻪ ﻋﻠﻰ ﺷﻬﻮ ِﺩ ﺑﺪﺭ ،ﻭﺑﺬﻟِﻪ ﻧﻔﺴﻪ ﻣﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺇﻳﺜﺎ ِﺭ ِﻩ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻋﻠﻰ ﻗﻮﻣﻪ ﻭﻋﺸﲑﺗ ِﻪ ﻭﻗﺮﺍﺑﺘ ِﻪ ﻭﻫﻢ ﺑﲔ ﻇﻬﺮﺍﱏ ﺍﻟﻌ ﺪﻭ ،ﻭﰱ ﻚ ِﻋﻨﺎ ﹶﻥ ﻋﺰﻣِﻪ ،ﻭﻻ ﹶﻓﻞﱠ ﻣِﻦ ﺣ ﺪ ﺇﳝﺎﻧﻪ ﻭﻣﻮﺍﺟﻬﺘﻪ ﻟﻠﻘﺘﺎﻝ ﳌﻦ ﺃﻫﻠﹸﻪ ﺑﻠﺪﻫﻢ ،ﻭﱂ ﻳﹾﺜ ِﻦ ﺫﻟ ﺽ ﺍﳉﺲ ،ﺑﺮﺯﺕ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺓﹸ ،ﻭﻛﺎﻥ ﺍﻟﺒﺤﺮﺍ ﹸﻥ ﻭﻋﺸﲑﺗﻪ ﻭﺃﻗﺎﺭﺑﻪ ﻋﻨﺪﻫﻢ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﻣﺮ ﺐ ﻗﻮ ﹶﺓ ﺇﳝﺎﻧﻪ ﺻﺎﳊﺎﹰ ،ﻓﺎﻧﺪﻓﻊ ﺍﳌﺮﺽ ،ﻭﻗﺎﻡ ﺍﳌﺮﻳﺾ ،ﻛﺄﻥ ﱂ ﻳﻜﻦ ﺑﻪ ﻗﹶﻠﺒﺔﹲ ،ﻭﳌﺎ ﺭﺃﻯ ﺍﻟﻄﺒﻴ ﺝ ﻫﺬﺍ ﺍﻟﻌﺎﺭﺽ ﺇﱃ ﻗﺪ ﺍﺳﺘﻌﻠﺖ ﻋﻠﻰ ﻣﺮﺽ ﺟﺴﻪ ﻭﻗﻬﺮﺗﻪ ،ﻗﺎﻝ ﳌﻦ ﺃﺭﺍﺩ ﻓﺼﺪﻩ :ﻻ ﳛﺘﺎ ﺕ ﻚ ﹶﻟ ﻌﻞﱠ ﺍﻟﻠﱠﻪ ﺍﻃﱠﹶﻠ ﻊ ﻋﻠﹶﻰ ﺃﻫﻞ ﺑ ﺪﺭٍ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﻣﺎ ِﺷﹾﺌﺘﻢ ،ﹶﻓ ﹶﻘ ﺪ ﻏﹶﻔ ﺮ ﻓﺼﺎﺩ) ،ﻭﻣﺎ ﻳ ﺪﺭِﻳ ﹶﻟﻜﹸﻢ(. ﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻰ ﻭﺃﺿﺮﺍﺑﻪ ﻣِﻦ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﺑﻠﻎ ﺍﺟﺘﻬﺎﺩﻫﻢ ﰲ ﻭﻋﻜﺲ ﻫﺬﺍ ﺫﻭ ﺍﳋﹸﻮﻳ ِ ﺤ ِﻘﺮ ﺃﺣ ﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻤﻠﹶﻪ ﻣﻌﻪ ﻛﻴﻒ ﻗﺎﻝ ﻓﻴﻬﻢ) :ﹶﻟِﺌ ﻦ ﺼﻴﺎ ِﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺇﱃ ﺣﺪ ﻳ ﺍﻟﺼﻼ ِﺓ ﻭﺍﻟ ﺃﺩﺭ ﹾﻛﺘﻬﻢ َﻷ ﹾﻗﺘﹶﻠﻨﻬﻢ ﹶﻗﺘ ﹶﻞ ﻋﺎ ٍﺩ( ،ﻭﻗﺎﻝ) :ﺍ ﹾﻗﺘﻠﹸﻮﻫﻢ ﻓﺈ ﱠﻥ ﰲ ﹶﻗﺘِﻠ ِﻬ ﻢ ﹶﺃ ﺟ ﺮﹰﺍ ِﻋﻨ ﺪ ﺍﻟﱠﻠﻪ ِﻟ ﻤ ﻦ ﺴﻤﺎ ِﺀ( ،ﻓﻠﻢ ﻳﻨﺘ ِﻔﻌﻮﺍ ﺑﺘﻠﻚ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﻈﻴﻤ ِﺔ ﻣﻊ ﺖ ﹶﺃ ِﺩ ِﱘ ﺍﻟ ﺤ ﹶﻗﺘﹶﻠﻬ ﻢ( .ﻭﻗﺎﻝ ) :ﺷ ﺮ ﹶﻗﺘﻠﹶﻰ ﺗ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (٤٧٩١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٣٨٤
٢٧٤ ﺗﻠﻚ ﺍﳌﻮﺍﺩ ﺍﻟﻔﺎﺳﺪﺓ ﺍﳌﻬﻠﻜ ِﺔ ﻭﺍﺳﺘﺤﺎﻟﺖ ﻓﺎﺳﺪ ﹰﺓ. ﻭﺗﺄﻣﻞ ﰲ ﺣﺎﻝ ﺇﺑﻠﻴﺲ ﳌﺎ ﻛﺎﻧﺖ ﺍﳌﺎﺩ ﹸﺓ ﺍﳌﻬﻠﻜﺔ ﻛﺎﻣﻨﺔ ﰲ ﻧﻔﺴﻪ ،ﱂ ﻳﻨﺘﻔ ﻊ ﻣﻌﻬﺎ ﲟﺎ ﺳﻠﹶﻒ ﻣِﻦ ﻃﺎﻋﺎﺗﻪ ،ﻭﺭﺟﻊ ﺇﱃ ﺷﺎﻛﻠﺘﻪ ﻭﻣﺎ ﻫ ﻮ ﺃﻭﱃ ﺑﻪ ،ﻭﻛﺬﻟﻚ ﺍﻟﺬﻯ ﺁﺗﺎﻩ ﺍﻟﻠﱠﻪ ﺁﻳﺎﺗِﻪ، ﺸﻴﻄﹶﺎﻥﹸ ،ﻓﻜﺎﻥ ﻣِﻦ ﺍﻟﻐﺎﻭﻳﻦ ﻭﺃﺿﺮﺍﺑﻪ ﻭﺃﺷﻜﺎﻟﹸﻪ ،ﻓﺎﳌﻌﻮ ﹸﻝ ﻋﻠﻰ ﻓﺎﻧﺴﻠ ﺦ ﻣِﻨﻬﺎ ،ﻓﺄﺗﺒ ﻌﻪ ﺍﻟ ﺱ ﺍﻷﻋﻤﺎﻝ ﺫﻫﺒﺎﹰ ،ﺃﻭ ﺕ ﻭﺍﳍِﻤﻢ ،ﻓﻬﻰ ﺍﻹﻛﺴﲑ ﺍﻟﺬﻯ ﻳ ﹾﻘِﻠﺐ ﳓﺎ ﺍﻟﺴﺮﺍﺋﺮ ﻭﺍﳌﻘﺎﺻﺪ ﻭﺍﻟﻨﻴﺎ ِ ﻳ ﺮ ﺩﻫﺎ ﺧﺒﹶﺜﹰﺎ ...ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﺐ ﻭﻋﻘﻞ ،ﻳﻌﻠﻢ ﹶﻗ ﺪ ﺭ ﻫ ِﺬ ِﻩ ﺍﳌﺴﺄﻟﺔ ﻭ ِﺷ ﺪ ﹶﺓ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻬﺎ ،ﻭﺍﻧﺘﻔﺎﻋﻪ ﺎ، ﻭﻣﻦ ﻟﻪ ﹸﻟ ﻭﻳﻄﱠِﻠﻊ ﻣﻨﻬﺎ ﻋﻠﻰ ﺑﺎﺏ ﻋﻈﻴﻢ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﻌﺮﻓﺔ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺣﻜﻤﺘﻪ ﰲ ﺧﻠﻘﻪ ،ﻭﺃﻣﺮﻩ، ﻭﺛﻮﺍﺑِﻪ ،ﻭﻋِﻘﺎﺑﻪ ،ﻭﺃﺣﻜﺎ ِﻡ ﺍﳌﻮﺍﺯﻧﺔ ،ﻭﺇﻳﺼﺎ ِﻝ ﺍﻟﻠﱠﺬﺓ ﻭﺍﻷﱂ ﺇﱃ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ ﰲ ﺍﳌﻌﺎﺵ ﺕ ﺍﳌﺮﺍﺗﺐ ﰲ ﺫﻟﻚ ﺑﺄﺳﺒﺎﺏ ﻣﻘﺘﻀﻴﺔ ﺑﺎﻟﻐﺔ ﳑﻦ ﻫﻮ ﻗﺎﺋ ﻢ ﻋﻠﻰ ﹸﻛﻞﱢ ﻧﻔﺲ ﲟﺎ ﻭﺍﳌﻌﺎﺩ ،ﻭﺗﻔﺎﻭ ِ ﻛﺴﺒﺖ. ﻓﺼﻞ ﻓﻲ ﺟﻮاز ﻣﺒﺎﻏﺘﺔ اﻟﻤﻌﺎهﺪﻳﻦ إذا ﻧﻘﻀﻮا اﻟﻌﻬﺪ
ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺟﻮﺍ ﺯ ﻣﺒﺎﻏﺘﺔ ﺍﳌﻌﺎ ﻫﺪِﻳ ﻦ ﺇﺫﺍ ﻧﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ ،ﻭﺍﻹﻏﺎﺭ ﹸﺓ ﻋﻠﻴﻬﻢ ،ﻭﺃﻻ ﻳﻌﻠﻤﻬﻢ ﲟﺴﲑﻩ ﺇﻟﻴﻬﻢ ،ﻭﺃﻣﺎ ﻣﺎ ﺩﺍﻣﻮﺍ ﻗﺎﺋﻤﲔ ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ،ﻓﻼ ﳚﻮ ﺯ ﺫﻟﻚ ﺣﱴ ﻳﻨِﺒ ﹶﺬ ﺇﻟﻴﻬﻢ ﻋﻠﻰ ﺳﻮﺍﺀ ﻓﺼﻞ ﻓﻲ ﺟﻮاز اﺳﺘﺤﺒﺎب آﺜﺮة اﻟﻤﺴﻠﻤﻴﻦ ﻟﺮﺳﻞ اﻟﻌﺪو
ﻭﻓﻴﻬﺎ:ﺟﻮﺍﺯ ﺑﻞ ﺍﺳﺘﺤﺒﺎﺏ ﻛﺜﺮﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻗﻮﻢ ﻭﺷﻮﻛﺘﻬﻢ ﻭﻫﻴﺌﺘﻬﻢ ﻟﺮﺳﻞ ﺍﻟﻌﺪ ﻭ ﺇﺫﺍ ﺟﺎﺅﻭﺍ ﺇﱃ ﺍﻹﻣﺎﻡ ﻛﻤﺎ ﻳﻔﻌﻞ ﻣﻠﻮﻙ ﺍﻹﺳﻼﻡ ،ﻛﻤﺎ ﺃﻣﺮ ﺍﻟﻨﱮ ج ﺑﺈﻳﻘﺎﺩ ﺍﻟﻨﲑﺍﻥ ﻟﻴﻠﺔ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﻜﺔ ،ﻭﺃﻣﺮ ﺍﻟﻌﺒﺎﺱ ﺃﻥ ﳛﺒﺲ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻋﻨﺪ ﺧﻄﻢ ﺍﳉﺒﻞ ،ﻭﻫﻮ ﻣﺎ ﺗﻀﺎﻳﻖ ﻣﻨﻪ ﺣﱴ ﻋﺮِﺿﺖ ﻋﻠﻴﻪ ﻋﺴﺎﻛﺮ ﺍﻹﺳﻼﻡ ،ﻭﻋﺼﺎﺑﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺟﻨﺪ ﺍﻟﻠﱠﻪ ،ﻭ ﻋﺮِﺿﺖ ﻋﻠﻴﻪ ﺧﺎﺻِﻜﻴﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻢ ﰲ ﺍﻟﺴﻼﺡ ﻻ ﻳﺮﻯ ﻣﻨﻬﻢ ﺇﻻ ﺍﳊﺪﻕ ،ﰒ ﺃﺭﺳﻠﻪ ،ﻓﺄﺧﱪ ﻗﺮﻳﺸﹰﺎ ﲟﺎ ﺭﺃﻯ. ﻓﺼﻞ
٢٧٥ ﻓﻲ ﺟﻮاز دﺧﻮل ﻣﻜﺔ ﻟﻠﻘﺘﺎل اﻟﻤﺒﺎح ﺑﻐﻴﺮ إﺣﺮام
ﻭﻓﻴﻬﺎ :ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﻣﻜﺔ ﻟﻠﻘﺘﺎﻝ ﺍﳌﺒﺎﺡ ﺑﻐﲑ ﺇﺣﺮﺍﻡ ،ﻛﻤﺎ ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﳌﺴﻠﻤﻮﻥ ،ﻭﻫﺬﺍ ﻻ ﺧﻼﻑ ﻓﻴﻪ ،ﻭﻻ ﺧﻼﻑ ﺃﻧﻪ ﻻ ﻳﺪﺧﻠﻬﺎ ﻣﻦ ﺃﺭﺍﺩ ﺍﳊﺞ ﺃﻭ ﺍﻟ ﻌﻤﺮﺓ ﺇﻻ ﺵ ﻒ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﺪﺧﻮ ﹸﻝ ﳊﺎﺟﺔ ﻣﺘﻜﺮﺭﺓ ،ﻛﺎﳊﺸﺎ ِ ﺑﺈﺣﺮﺍﻡ ،ﻭﺍﺧﺘِﻠ ﻭﺍﳊﻄﱠﺎﺏ ،ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ: ﺐ ﺍﺑ ِﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ، ﺃﺣﺪﻫﺎ :ﻻ ﳚﻮ ﺯ ﺩﺧﻮﻟﹸﻬﺎ ﺇﻻ ﺑﺈﺣﺮﺍﻡ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﻭﺃﲪﺪ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ. ﺵ ﻭﺍﳊﻄﱠﺎﺏ ،ﻓﻴﺪﺧﻠﻬﺎ ﺑﻐﲑ ﺇﺣﺮﺍﻡ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺍﻵﺧﺮ ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻛﺎﳊﺸﺎ ِ ﻟﻠﺸﺎﻓﻌﻰ ،ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ. ﺝ ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺩﺍ ِﺧ ﹶﻞ ﺍﳌﻮﺍﻗﻴﺖ ،ﺟﺎﺯ ﺩﺧﻮﻟﹸﻪ ﺑﻐﲑ ﺇﺣﺮﺍﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﺧﺎﺭ ﺍﳌﻮﺍﻗﻴﺖ ،ﱂ ﻳﺪ ﺧ ﹾﻞ ﺇﻻ ﺑﺈﺣﺮﺍﻡ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ﻭ ﻫ ﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻌﻠﻮ ﻡ ﺐ ﺇﻻ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ،ﺃﻭ ﰲ ﺍﺎﻫﺪ ،ﻭﻣﺮﻳ ِﺪ ﺍﻟﻨﺴﻚ ،ﻭﺃﻣﺎ ﻣ ﻦ ﻋﺪﺍﳘﺎ ﻓﻼ ﻭﺍﺟ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷُﻣ ﹸﺔ. ﺖ ﻋﻨ ﻮ ﹰﺓ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﻬﻮ ﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﺤ ﻭﻓﻴﻬﺎ ﺍﻟﺒﻴﺎ ﹸﻥ ﺍﻟﺼﺮﻳﺢ ﺑﺄﻥ ﻣﻜﺔ ﻓﹸِﺘ ﻳﻌﺮﻑ ﰲ ﺫﻟﻚ ﺧﻼﻑ ﺇﻻ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ،ﻭﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﺃﻭﺿ ﺢ ﺖ ﺤ ﺷﺎﻫﺪ ﳌﻦ ﺗﺄﻣﻠﻪ ﻟﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻟـﻤﺎ ﺍﺳﺘﻬﺠﻦ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱃ ﺍﻟﻘﻮﻝ ﺑﺄﺎ ﻓﹸِﺘ ﺖ ﻋﻨﻮﺓ ﰲ )ﻭﺳﻴﻄﻪ( ،ﻭﻗﺎﻝ :ﻫﺬﺍ ﻣﺬﻫﺒﻪ. ﺤ ﺻﻠﺤﺎﹰ ،ﺣﻜﻰ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺃﺎ ﻓﹸِﺘ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺼﻠﺢ :ﻟﻮ ﻓﺘﺤﺖ ﻋﻨﻮﺓ ،ﻟﻘﺴﻤﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﲔ ﺍﻟﻐﺎﳕﲔ ﻛﻤﺎ ﻗﺴﻢ ﺧﻴﺒﺮ ،ﻭﻛﻤﺎ ﻗﺴﻢ ﺳﺎﺋﺮ ﺍﻟﻐﻨﺎﺋﻢ ﻣِﻦ ﺍﳌﻨﻘﻮﻻﺕ ،ﻓﻜﺎﻥ ﻳﺨﻤﺴﻬﺎ ﻭﻳ ﹾﻘ ِ ﺴﻤﻬﺎ ،ﻗﺎﻟﻮﺍ: ﻭﳌﺎ ﺍﺳﺘﺄﻣﻦ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻷﻫﻞ ﻣﻜﺔ ﳌﺎ ﺃﺳﻠﻢ ،ﻓﺄﻣﻨﻬﻢ،ﻛﺎﻥ ﻫﺬﺍ ﻋﻘﺪ ﺻﻠﺢ ﻣﻌﻬﻢ ،ﻗﺎﻟﻮﺍ: ﻚ ﺍﻟﻐﺎﳕﻮﻥ ﺭﺑﺎﻋﻬﺎ ﻭﺩﻭﺭﻫﺎ ،ﻭﻛﺎﻧﻮﺍ ﺃﺣ ﻖ ﺎ ﻣِﻦ ﺃﻫﻠﻬﺎ ،ﻭﺟﺎﺯ ﺖ ﻋﻨﻮﺓ ،ﳌﻠ ﺤ ﻭﻟﻮ ﻓﹸِﺘ ﺚ ﱂ ﳛﻜﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﻴﻬﺎ ﺬﺍ ﺍﳊﹸﻜﻢ ،ﺑﻞ ﱂ ﻳ ﺮﺩ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻬﻢ ﻣﻨﻬﺎ ،ﻓﺤﻴ ﹸ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺩﻭ ﺭﻫﻢ ﺍﻟﱴ ﺃﹸ ﺧ ِﺮﺟﻮﺍ ﻣﻨﻬﺎ ،ﻭﻫﻰ ﺑﺄﻳﺪﻯ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﻫﻢ ،ﻭﺃﻗﺮﻫﻢ ﻋﻠﻰ ﺑﻴﻊ ﺍﻟﺪﻭﺭ ﻭﺷﺮﺍﺋﻬﺎ ﻭﺇﺟﺎﺭﺎ ﻭﺳﻜﻨﺎﻫﺎ ،ﻭﺍﻻﻧﺘﻔﺎﻉ ﺎ ،ﻭﻫﺬﺍ ﻣﻨﺎﻑ ﻷﺣﻜﺎﻡ ﻓﺘﻮﺡ ﺍﻟﻌﻨﻮﺓ، ﻭﻗﺪ ﺻﺮﺡ ﺑﺈﺿﺎﻓﺔ ﺍﻟﺪﻭﺭ ﺇﱃ ﺃﻫﻠﻬﺎ ،ﻓﻘﺎﻝ ) :ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭ ﺃﰉ ﺳ ﹾﻔﻴﺎﻥﹶ ،ﹶﻓﻬ ﻮ ﺁ ِﻣﻦ ،ﻭ ﻣ ﻦ ﺩ ﺧ ﹶﻞ ﺩﺍ ﺭﻩ ،ﹶﻓﻬ ﻮ ﺁ ِﻣ ﻦ(.
٢٧٦ ﻗﺎﻝ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻨﻮﺓ :ﻟﻮ ﻛﺎﻥ ﻗﺪ ﺻﺎﳊﻬﻢ ﱂ ﻳﻜﻦ ﻷﻣﺎﻧﻪ ﺍﳌﻘﻴﺪ ﺑﺪﺧﻮﻝ ﹸﻛﻞﱢ ﻭﺍﺣﺪ ﺩﺍﺭﻩ ،ﻭﺇﻏﻼﻗِﻪ ﺑﺎﺑﻪ ،ﻭﺇﻟﻘﺎﺋﻪ ﺳﻼﺣﻪ ﻓﺎﺋﺪﺓ ،ﻭﱂ ﻳﻘﺎِﺗﻠﹾﻬﻢ ﺧﺎﻟ ﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺣﱴ ﻗﺘﻞ ﻣﻨﻬﻢ ﺲ ﺑﻦ ﺻﺒﺎﺑﺔ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺧ ﹶﻄ ٍﻞ ﻭﻣﻦ ﺫﹸ ِﻛ ﺮ ﲨﺎﻋﺔ ،ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ،ﻭﹶﻟﻤﺎ ﹶﻗﺘ ﹶﻞ ﻣﻘﻴ ﻣﻌﻬﻤﺎ ،ﻓﺈﻥ ﻋﻘﺪ ﺍﻟﺼﻠﺢ ﻟﻮ ﻛﺎﻥ ﻗﺪ ﻭﻗﻊ ،ﻻﺳﺘﺜﲎ ﻓﻴﻪ ﻫﺆﻻﺀ ﻗﻄﻌﺎﹰ ،ﻭﻟﻨﻘﻞ ﻫﺬﺍ ﻭﻫﺬﺍ، ﺺ ﺑﻘﺘﺎﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج، ﺖ ﺻﻠﺤﺎﹰ ،ﱂ ﻳﻘﺎِﺗﻠﹾﻬﻢ ،ﻭﻗﺪ ﻗﺎﻝ) :ﻓﺈ ﹾﻥ ﺃ ﺣ ﺪ ﺗﺮ ﺧ ﺤ ﻭﻟﻮ ﻓﹸِﺘ ﺺ ﺑﺮﺳﻮﻝ ﹶﻓﻘﹸﻮﻟﹸﻮﺍ :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﺃ ِﺫ ﹶﻥ ِﻟ ﺮﺳﻮِﻟ ِﻪ ﻭﹶﻟ ﻢ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹶﻟ ﹸﻜ ﻢ( ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻹﺫﻥ ﺍﳌﺨﺘ ﺍﻟﻠﱠﻪ ج ،ﺇﳕﺎ ﻫﻮ ﺍﻹﺫﻥ ﰲ ﺍﻟﻘﺘﺎﻝ ﻻ ﰲ ﺍﻟﺼﻠﺢ ،ﻓﺈﻥ ﺍﻹﺫﻥ ﰲ ﺍﻟﺼﻠﺢ ﻋﺎﻡ. ﻭﺃﻳﻀﹰﺎ ﻓﻠﻮ ﻛﺎﻥ ﻓﺘﺤﻬﺎ ﺻﻠﺤﺎﹰ ،ﱂ ﻳﻘﻞ :ﺇﻥ ﺍﻟﻠﱠﻪ ﻗﺪ ﺃﺣﻠﱠﻬﺎ ﻟﻪ ﺳﺎﻋ ﹰﺔ ﻣﻦ ﺎﺭ ،ﻓﺈﺎ ﳊﺮﻣﺔ ،ﻭﻗﺪ ﺃﺧﱪ ﺼﻠﹾﺢ ﻋﻦ ﺍ ﹸ ﺇﺫﺍ ﹸﻓِﺘﺤﺖ ﺻﻠﺤﹰﺎ ﻛﺎﻧﺖ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺣﺮﻣﺘﻬﺎ ،ﻭﱂ ﲣﺮﺝ ﺑﺎﻟ ﺏ ﻋﺎﺩﺕ ﺇﱃ ﺣﺮﻣﺘﻬﺎ ﺑﺄﺎ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﱂ ﺗﻜﻦ ﺣﺮﺍﻣﹰﺎ ،ﻭﺃﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺳﺎﻋﺔ ﺍﳊﺮ ِ ﺍﻷُﻭﱃ. ﺖ ﺻﻠﺤﹰﺎ ﱂ ﻳﻌﺒ ﹾﺊ ﺟﻴﺸﻪ :ﺧﻴﺎﻟﹶﺘﻬﻢ ﻭﺭﺟﺎﻟﹶﺘﻬﻢ ﻣﻴﻤﻨ ﹰﺔ ﻭﻣﻴﺴﺮﺓ، ﺤ ﻭﺃﻳﻀﹰﺎ ﻓﺈﺎ ﻟﻮ ﻓﹸِﺘ ﻒ ﻢ ،ﻓﺠﺎﺅﻭﺍ، ﻒ ﱃ ﺑﺎﻷﻧﺼﺎ ِﺭ( ،ﻓﻬﺘ ﻭﻣﻌﻬﻢ ﺍﻟﺴﻼﺡ ،ﻭﻗﺎﻝ ﻷﰉ ﻫﺮﻳﺮﺓ) :ﺍﻫِﺘ ﺵ ﹸﻗ ﺮﻳﺶ ﻭﺃﺗﺒﺎ ِﻋ ِﻬ ﻢ( ،ﰒ ﻗﺎﻝ ﺑﻴﺪﻳﻪ ﻓﺄﻃﺎﻓﹸﻮﺍ ﺑﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ) :ﹶﺃﺗﺮ ﻭ ﹶﻥ ﺇﱃ ﺃ ﻭﺑﺎ ِ ﺼ ﺪﹰﺍ ﺣﺘﻰ ﺗﻮﺍﻓﹸﻮﱏ ﻋﻠﹶﻰ ﺍﻟ ﺼﺪﻭ ﻫ ﻢ ﺣ ﺇﺣﺪﺍﳘﺎ ﻋﻠﻰ ﺍﻷُﺧﺮﻯ) :ﺍ ﺣ ﺼﻔﹶﺎ( ،ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺶ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺳﻔﻴﺎﻥ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﹸﺑﻴﺤﺖ ﺧﻀﺮﺍ ُﺀ ﻗﺮﻳﺶ ،ﻻ ﻗﺮﻳ ج ) :ﻣ ﻦ ﹶﺃ ﹾﻏﹶﻠ ﻖ ﺑﺎﺑﻪ ،ﹶﻓﻬ ﻮ ﺁ ِﻣ ﻦ( .ﻭﻫﺬﺍ ﳏﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﺼﻠﺢ ،ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺗﻘﺪﻡ ﺾ ﺑﺪﻭﻥ ﻫﺬﺍ. ﺻﻠﺢ ﻭ ﹶﻛﻼﱠ ﻓﺈﻧﻪ ﻳﻨﺘ ِﻘ ﺲ ﺍﻟﻠﱠﻪ ﻭﺃﻳﻀﹰﺎ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺻﻠﺤﺎﹰ ،ﻭﺇﳕﺎ ﹸﻓﺘِﺤﺖ ﺑﺈﳚﺎﻑ ﺍﳋﻴ ِﻞ ﻭﺍﻟﺮﻛﺎﺏ ،ﻭﱂ ﻳﺤِﺒ ِ ﻚ ﺍﻟﻴﻮﻡ ﻛﺎﻥ ﻳﻮﻡ ﳊﺪﻳﺒﻴﺔ ،ﻓﺈﻥ ﺫﻟ ﺧﻴ ﹶﻞ ﺭﺳﻮﻟﻪ ﻭﺭِﻛﺎﺑﻪ ﻋﻨﻬﺎ ،ﻛﻤﺎ ﺣﺒﺴﻬﺎ ﻳﻮ ﻡ ﺻﻠﺢ ﺍ ﹸ ﺼﻮﺍﺀُ ،ﻗﺎﻝ) :ﻣﺎ ﺧﻸﺕ ﻭﻣﺎ ﺕ ﺍﻟ ﹶﻘ ﻸ ِ ﺍﻟﺼﻠﺢ ﺣﻘﺎﹰ ،ﻓﺈﻥ ﺍﻟﻘﹶﺼﻮﺍﺀ ﳌﺎ ﺑﺮﻛﺖ ﺑﻪ ،ﻗﺎﻟﻮﺍ :ﺧ َ ﺴﹶﺄﻟﹸﻮﱏ ﺧﻄﱠ ﹰﺔ ﻳ ﻌ ﱢﻈﻤﻮ ﹶﻥ ﷲ ﹶﻻ ﻳ ﺴﻬﺎ ﺣﺎِﺑﺲ ﺍﻟﻔِﻴ ِﻞ( ،ﰒ ﻗﺎﻝ) :ﻭﺍ ِ ﺨﹸﻠﻖٍ ،ﻭﻟ ِﻜ ﻦ ﺣﺒ ﺫﹶﺍ ﻙ ﹶﻟﻬﺎ ِﺑ ﻓﹰﻴﻬﺎ ﺣ ﺮ ﻣ ﹰﺔ ِﻣ ﻦ ﺣﺮﻣﺎ ِ ﺕ ﺍﻟﻠﱠﻪ ﺇ ﱠﻻ ﹶﺃ ﻋ ﹶﻄﻴﺘﻬﻤﻮﻫﺎ(. ﻺ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺬﻟﻚ ﺟﺮﻯ ﻋﻘ ﺪ ﺍﻟﺼﻠﺢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺸﻬﻮﺩ ،ﻭﳏﻀﺮ ﻣ ٍ ﻭﺍﳌﺸﺮﻛﲔ ،ﻭﺍﳌﺴﻠﻤﻮﻥ ﻳﻮﻣﺌﺬ ﺃﻟﻒ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ،ﻓﺠﺮﻯ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﺼﻠﺢ ﰲ ﻳﻮ ِﻡ ﺍﻟﻔﺘﺢ، ﻀﺮﻩ ﺃﺣﺪ ،ﻭﻻ ﻳﻨﻘﻞ ﻛﻴﻔﻴﺘﻪ ﻭﺍﻟﺸﺮﻭﻁ ﻓﻴﻪ ،ﻫﺬﺍ ﻣِﻦ ﻭﻻ ﻳﻜﺘﺐ ﻭﻻ ﻳﺸﻬﺪ ﻋﻠﻴﻪ ،ﻭﻻ ﳛ
٢٧٧ ﺲ ﻋ ﻦ ﻣﻜﱠ ﹶﺔ ﺍﻟﻔﻴﻞﹶ ،ﻭﺳﻠﱠﻂ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻟﹶﻪ ﺍﳌﻤﺘﻨﻊ ﺍﻟﺒﻴ ِﻦ ﺍﻣﺘﻨﺎﻋﻪ ،ﻭﺗﺄﻣﻞ ﻗﻮﻟﻪ) :ﺇﻥ ﺍﻟﻠﱠﻪ ﺣﺒ ﻭﺍﳌﺆﻣﻨﲔ( ،ﻛﻴﻒ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﻗﻬﺮ ﺭﺳﻮﻟﻪ ﻭﺟﻨﺪﻩ ﺍﻟﻐﺎﻟﺒﲔ ﻷﻫﻠﻬﺎ ﺃﻋﻈﻢ ﻣﻦ ﻗﻬﺮ ﺍﻟﻔﻴﻞ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﺪﺧﻠﻬﺎ ﻋﻠﻴﻬﻢ ﻋﻨﻮﺓ ،ﻓﺤﺒﺴﻪ ﻋﻨﻬﻢ ،ﻭﺳﻠﱠﻂ ﺭﺳﻮﻟﹶﻪ ﻭﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻬﻢ ﺣﱴ ﻓﺘﺤﻮﻫﺎ ﻋﻨﻮﺓ ﺑﻌﺪ ﺍﻟﻘﻬﺮ ،ﻭﺳﻠﻄﺎﻥ ﺍﻟﻌﻨﻮﺓ ،ﻭﺇﺫﻻﻝ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺃ ﺟﻞﱠ ﻗﺪﺭﺍﹰ، ﻕ ﺍﻟﺼﻠﺢ، ﻭﺃﻋﻈ ﻢ ﺧﻄﺮﺍﹰ ،ﻭﺃﻇﻬ ﺮ ﺁﻳﺔﹰ ،ﻭﺃ ﱠﰎ ﻧﺼﺮﺓﹰ ،ﻭﺃﻋﻠﻰ ﻛﻠﻤ ﹰﺔ ﻣﻦ ﺃﻥ ﻳﺪﺧﻠﻬﻢ ﲢﺖ ِﺭ ﺡ ﺍﻟﻌﺪﻭ ﻭﺷﺮﻭﻃﻬﻢ ،ﻭﳝﻨﻌﻬﻢ ﺳﻠﻄﺎﻥ ﺍﻟﻌﻨﻮﺓ ﻭ ِﻋﺰﻫﺎ ﻭﻇﻔﺮﻫﺎ ﰲ ﺃﻋﻈﻢ ﻓﺘﺢ ﻓﺘﺤﻪ ﻭﺍﻗﺘﺮﺍ ِ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ،ﻭﺃﻋ ﺰ ﺑﻪ ﺩﻳﻨﻪ ،ﻭﺟﻌﻠﻪ ﺁﻳ ﹰﺔ ﻟﻠﻌﺎﳌﲔ. ﲎ ﻋﻠﻰ ﺃﻥ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﺎ ﻟﻮ ﹸﻓِﺘﺤﺖ ﻋﻨﻮﺓ ،ﻟ ﹸﻘﺴِﻤﺖ ﺑﲔ ﺍﻟﻐﺎﳕﲔ ،ﻓﻬﺬﺍ ﻣﺒ ﺍﻷﺭﺽ ﺩﺍﺧﻠ ﹲﺔ ﰲ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﱴ ﻗﺴﻤﻬﺎ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﲔ ﺍﻟﻐﺎﳕﲔ ﺑﻌﺪ ﲣﻤﻴﺴﻬﺎ ،ﻭﲨﻬﻮ ﺭ ﻑ ﺫﻟﻚ ،ﻭﺃﻥ ﺍﻷﺭﺽ ﻟﻴﺴﺖ ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﱴ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻷﺋﻤ ِﺔ ﺑﻌﺪﻫﻢ ﻋﻠﻰ ﺧِﻼ ِ ﲡﺐ ﻗﺴﻤﺘﻬﺎ ،ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﺳﲑ ﹶﺓ ﺍﳋﹸﻠﻔﹶﺎ ِﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻓﺈﻥ ﺑﻼ ﹰﻻ ﻭﺃﺻﺤﺎﺑﻪ ﳌﺎ ﻃﻠﺒﻮﺍ ﻣِﻦ ﺴ ﻢ ﺑﻴﻨﻬﻢ ﺍﻷﺭﺽ ﺍﻟﱴ ﺍﻓﺘﺘﺤﻮﻫﺎ ﻋﻨﻮﺓ ﻭﻫﻰ ﺍﻟﺸﺎ ﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻥ ﻳﻘ ِ ﺴ ﻤﻬﺎ ،ﻓﻘﺎﻝ ﻋﻤﺮ :ﻫﺬﺍ ﻏ ﲑ ﺍﳌﺎﻝ ،ﻭﻟﻜﻦ ﺃﺣﺒﺴﻪ ﻭﻣﺎ ﺣﻮﳍﺎ ،ﻭﻗﺎﻟﻮﺍ ﻟﻪ :ﺧﺬ ﺧﻤﺴﻬﺎ ﻭﺍﻗ ِ ﹶﻓﻴﺌﹰﺎ ﳚﺮﻯ ﻋﻠﻴﻜﻢ ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻓﻘﺎﻝ ﺑﻼﻝ ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ :ﺍﻗﺴﻤﻬﺎ ﺑﻴﻨﻨﺎ، ﺤ ﻮ ﹸﻝ ﻭﻣﻨﻬﻢ ﻋﲔ ﺗ ﹾﻄ ِﺮﻑ ،ﰒ ﻭﺍﻓﻖ ﻓﻘﺎﻝ ﻋﻤﺮ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻛ ِﻔﻨِﻰ ﺑﻼ ﹰﻻ ﻭ ﹶﺫﻭِﻳ ِﻪ( ،ﻓﻤﺎ ﺣﺎﻝ ﺍﹾﻟ ﺳﺎِﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﺟﺮﻯ ﰲ ﻓﺘﻮﺡ ﺴ ﻢ ﻣﻨﻬﺎ ﺍﳋﻠﻔﺎ ُﺀ ﺖ ﻋﻨﻮﺓ ﱂ ﻳ ﹾﻘ ِ ﻣِﺼ ﺮ ﻭﺍﻟﻌِﺮﺍﻕ ،ﻭﺃﺭﺽ ﻓﺎﺭﺱ ،ﻭﺳﺎﺋ ِﺮ ﺍﻟﺒﻼﺩ ﺍﻟﱴ ﻓﹸﺘﺤ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻗﺮﻳ ﹰﺔ ﻭﺍﺣﺪﺓ. ﺏ ﻧﻔﻮﺳﻬﻢ ،ﻭﻭﻗﻔﻬﺎ ﺑﺮﺿﺎﻫﻢ ،ﻓﺈﻧﻬﻢ ﻗﺪ ﻧﺎﺯﻋﻮ ﻩ ﰲ ﻭﻻ ﻳﺼ ﺢ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﻪ ﺍﺳﺘﻄﺎ ﺫﻟﻚ ،ﻭﻫﻮ ﻳﺄﰉ ﻋﻠﻴﻬﻢ ،ﻭﺩﻋﺎ ﻋﻠﻰ ﺑﻼ ٍﻝ ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﻛﺎﻥ ﺍﻟﺬﻯ ﺭﺁﻩ ﺴ ﻤﺖ ،ﻟﺘﻮﺍﺭﺛﻬﺎ ﻭﺭﺛ ﹸﺔ ﺃﹸﻭﻟﺌﻚ ﻭﺃﻗﺎﺭﺑﻬﻢ، ﺾ ﺍﻟﺘﻮﻓﻴﻖ ،ﺇﺫ ﻟﻮ ﹸﻗ ِ ﻭﻓﻌﻠﻪ ﻋﻴ ﻦ ﺍﻟﺼﻮﺍﺏ ﻭﳏ ﱮ ﺻﻐﲑ ،ﻭﺍﳌﻘﺎﺗﻠﺔ ﻻ ﺷﺊ ﺑﺄﻳﺪﻳﻬﻢ، ﻓﻜﺎﻧﺖ ﺍﻟﻘﺮﻳ ﹸﺔ ﻭﺍﻟﺒﻠ ﺪ ﺗﺼﲑ ﺇﱃ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ،ﺃﻭ ﺻ ﻓﻜﺎﻥ ﰲ ﺫﻟﻚ ﺃﻋﻈ ﻢ ﺍﻟﻔﺴﺎ ِﺩ ﻭﺃﻛﱪﻩ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺧﺎﻑ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻣﻨﻪ، ﻓﻮﻓﱠﻘﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻟﺘﺮﻙ ﻗﺴﻤﺔ ﺍﻷﺭﺽ ،ﻭﺟﻌﻠﻬﺎ ﻭﻗﻔﹰﺎ ﻋﻠﻰ ﺍﳌﻘﺘﺎﻟ ِﺔ ﲡﺮﻯ ﻋﻠﻴﻬﻢ ﹶﻓﻴﺌﹰﺎ ﺣﱴ ﻳﻐﺰ ﻭ ﻣﻨﻬﺎ ﺁ ِﺧﺮ ﺍﳌﺴﻠﻤﲔ ،ﻭﻇﻬﺮﺕ ﺑﺮﻛ ﹸﺔ ﺭﺃﻳﻪ ﻭﻳﻤﻨﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ،ﻭﻭﺍﻓﻘﻪ ﲨﻬﻮﺭ ﺍﻷﺋﻤﺔ.
٢٧٨ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻛﻴﻔﻴﺔ ﺇﺑﻘﺎﺋﻬﺎ ﺑﻼ ﻗﺴﻤﺔ ،ﻓﻈﺎﻫﺮ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﻛﺜ ﺮ ﻧﺼﻮﺻﻪ، ﻋﻠﻰ ﺃﻥ ﺍﻹﻣﺎﻡ ﳐﻴﺮ ﻓﻴﻬﺎ ﲣﻴ ﲑ ﻣﺼﻠﺤﺔ ﻻ ﲣﻴ ﲑ ﺷﻬﻮﺓ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﺻﻠ ﺢ ﻟﻠﻤﺴﻠﻤﲔ ﻗﺴﻤﺘﻬﺎ ،ﻗﺴﻤﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻠ ﺢ ﺃﻥ ﻳ ِﻘﻔﹶﻬﺎ ﻋﻠﻰ ﲨﺎﻋﺘﻬﻢ ،ﻭﻗﻔﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻠﺢ ﺴ ﻢ ﻒ ﺍﻟﺒﻌﺾ ،ﻓﻌﻠﹶﻪ ،ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻌﻞ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ،ﻓﺈﻧﻪ ﹶﻗ ﺾ ﻭﻭﻗ ﻗِﺴﻤﺔ ﺍﻟﺒﻌ ِ ﺾ ﺧﻴﱪ ،ﻭﺗﺮﻙ ﺑﻌﻀﻬﺎ ﳌﺎ ﻳﻨﻮﺑﻪ ﻣِﻦ ﺃﺭﺽ ﻗﹸﺮﻳﻈﺔ ﻭﺍﻟﻨًﻀﲑ ،ﻭﺗﺮﻙ ﻗِﺴﻤﺔ ﻣﻜﺔ ،ﻭﻗﺴ ﻢ ﺑﻌ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ. ﻭﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳ ﹲﺔ ﺛﺎﻧﻴﺔ :ﺃﺎ ﺗﺼﲑ ﻭﻗﻔﹰﺎ ﺑﻨﻔﺲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻴﻬﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﺸﺊ ﺍﻹﻣﺎﻡ ﻭﻗﻔﻬﺎ ،ﻭﻫﻰ ﻣﺬﻫﺐ ﻣﺎﻟﻚ. ﺴﻢ ﺑﻴﻨﻬﻢ ﺍﳌﻨﻘﻮﻝﹶ ،ﺇﻻ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺴﻤﻬﺎ ﺑﲔ ﺍﻟﻐﺎﳕﲔ ﻛﻤﺎ ﻳ ﹾﻘ ِ ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ :ﺃﻧﻪ ﻳﻘ ِ ﺣﻘﻮﻗﹶﻬﻢ ﻣﻨﻬﺎ ،ﻭﻫﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ. ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﺍﻹﻣﺎﻡ ﳐﻴﺮ ﺑﲔ ﺍﻟﻘﺴﻤﺔ ،ﻭﺑﲔ ﺃﻥ ﻳ ِﻘﺮ ﺃﺭﺑﺎﺑﻬﺎ ﻓﻴﻬﺎ ﺑﺎﳋﺮﺍﺝ ،ﻭﺑﲔ ﺝ. ﺃﻥ ﻳﺠﻠﻰﻫﻢ ﻋﻨﻬﺎ ﻭﻳﻨﻔﺬ ﺇﻟﻴﻬﺎ ﻗﻮﻣﹰﺎ ﺁﺧﺮﻳﻦ ﻳﻀ ِﺮﺏ ﻋﻠﻴﻬﻢ ﺍﳋﺮﺍ ﻒ ﻟﻠﻘﺮﺁﻥ ،ﻓﺈﻥ ﺍﻷﺭﺽ ﻟﻴﺴﺖ ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺬﻯ ﻓﻌﻞ ﻋﻤ ﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﲟﺨﺎﻟ ٍ ﺩﺍﺧﻠ ﹰﺔ ﰲ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﱴ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺑﺘﺨﻤﻴﺴﻬﺎ ﻭﻗﺴﻤﺘﻬﺎ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﻤﺮ :ﺇﺎ ﻏ ﲑ ﺍﳌﺎﻝ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻥ ﺇﺑﺎﺣ ﹶﺔ ﺍﻟﻐﻨﺎﺋﻢ ﱂ ﺗﻜﻦ ﻟﻐﲑ ﻫﺬِﻩ ﺍﻷُﻣﺔ ،ﺑﻞ ﻫﻮ ﻣِﻦ ﺧﺼﺎﺋﺼﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ ج ﰲ ﺤﻞﱡ ﻷَﺣﺪ ﹶﻗﺒﻠِﻰ( ،ﻭﻗﺪ ﺃﺣ ﱠﻞ ﺖ ﱃ ﺍﻟ ﻐﻨﺎِﺋﻢ ،ﻭﹶﻟ ﻢ ﺗ ِ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ ) :ﻭﺃﹸ ِﺣﻠﱠ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻷﺭﺽ ﺍﻟﱴ ﻛﺎﻧﺖ ﺑﺄﻳﺪﻯ ﺍﻟﻜﻔﺎ ِﺭ ﳌﻦ ﻗﺒﻠﻨﺎ ﻣِﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ ﺇﺫﺍ ﺍﺳﺘ ﻮﹶﻟﻮﺍ ﺽ ﻋﻠﻴﻬﺎ ﻋﻨﻮﺓ ،ﻛﻤﺎ ﺃﺣﻠﱠﻬﺎ ﻟِﻘﻮﻡ ﻣﻮﺳﻰ ،ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ﴿ :ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﺩ ﺧﻠﹸﻮﹾﺍ ﺍ َﻷ ﺭ ﺍﹾﻟﻤ ﹶﻘ ﺪ ﺳ ﹶﺔ ﺍﱠﻟﺘِﻰ ﹶﻛﺘ ﺐ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ ﻭ ﹶﻻ ﺗ ﺮﺗﺪﻭﹾﺍ ﻋﻠﹶﻰ ﹶﺃﺩﺑﺎ ِﺭ ﹸﻛ ﻢ ﹶﻓﺘﻨ ﹶﻘِﻠﺒﻮﺍ ﺧﺎ ِﺳﺮِﻳ ﻦ﴾ ]ﺍﳌﺎﺋﺪﺓ: .[٢١ﻓﻤﻮﺳﻰ ﻭﻗﻮﻣﻪ ﻗﺎﺗﻠﻮﺍ ﺍﻟ ﹸﻜﻔﱠﺎﺭ ،ﻭﺍﺳﺘﻮﹶﻟﻮﺍ ﻋﻠﻰ ﺩﻳﺎﺭﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ،ﻓﺠﻤﻌﻮﺍ ﺍﻟﻐﻨﺎﺋِﻢ، ﺤﺮﻡ ﻋﻠﻴﻬﻢ ،ﻓ ﻌﻠِﻢ ﺃﺎ ﱠﰒ ﻧﺰﻟﺖ ﺍﻟﻨﺎ ﺭ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺄﻛﻠﺘﻬﺎ ،ﻭﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ ﻭﺍﻟﺪﻳﺎﺭ ،ﻭﱂ ﺗ ﷲ ﻳﻮ ِﺭﺛﹸﻬﺎ ﻣ ﻦ ﻳﺸﺎﺀ. ﻟﻴﺴﺖ ﻣِﻦ ﺍﻟﻐﻨﺎﺋﻢِ ،ﻭﺃﺎ ِ ﻓﺼﻞ
ﳝﻨﻊ ﻗﺴﻤﺔ ﻣﻜﺔ ﻷﺎ ﺩﺍﺭ ﻧﺴﻚ ﻭﺃﻣﺎ ﻣﻜﺔ ،ﻓﺈﻥ ﻓﻴﻬﺎ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﳝﻨﻊ ﻣِﻦ ﻗﺴﻤﺘﻬﺎ ﻭﻟﻮ ﻭﺟﺒﺖ ﻗﺴﻤ ﹸﺔ ﻣﺎ ﻋﺪﺍﻫﺎ ﻣِﻦ
٢٧٩ ﺏ ﺗﻌﺎﱃ ﺍﻟﺬﻯ ﺍﻟﻘﹸﺮﻯ ،ﻭﻫﻰ ﺃﺎ ﻻ ﺗﻤﻠﻚ ،ﻓﺈﺎ ﺩﺍ ﺭ ﺍﻟﻨﺴﻚ ،ﻭﻣﺘﻌﺒ ﺪ ﺍﳋﻠﻖ ،ﻭﺣ ﺮﻡ ﺍﻟﺮ ﺟﻌﻠﻪ ﻟﻠﻨﺎﺱ ﺳﻮﺍ ًﺀ ﺍﻟﻌﺎ ِﻛﻒ ﻓﻴﻪ ﻭﺍﻟﺒﺎﺩ ،ﻓﻬﻰ ﻭﻗﻒ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ،ﻭﻫﻢ ﻓﻴﻬﺎ ﺳﻮﺍﺀ، ﺠ ِﺪ ﺴِ ﺼﺪﻭ ﹶﻥ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠﻪ ﻭﺍﹾﻟ ﻤ ﺥ ﻣ ﻦ ﺳﺒﻖ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﻭﻳ ﻭ ِﻣﻨﻰ ﻣﻨﺎ ﺱ ﺳﻮﺁ ًﺀ ﺍﹾﻟﻌﺎ ِﻛﻒ ﻓِﻴ ِﻪ ﻭﺍﹾﻟﺒﺎﺩِ ،ﻭﻣﻦ ﻳ ِﺮ ﺩ ﻓِﻴ ِﻪ ﺑِﺈﹾﻟﺤﺎ ٍﺩ ِﺑﻈﹸ ﹾﻠ ٍﻢ ﻧِ ﺬ ﹾﻗ ﻪ ِﻣ ﻦ ﳊﺮﺍ ِﻡ ﺍﱠﻟﺬِﻯ ﺟ ﻌ ﹾﻠﻨﺎ ﻩ ﻟِﻠﻨﺎ ِ ﺍﹶ ﻋﺬﹶﺍ ٍ ﺏ ﹶﺃﻟِﻴ ٍﻢ﴾]ﺍﳊﺞ ،[٢٥ :ﻭﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻫﻨﺎ ،ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳊﺮﻡ ﹸﻛﻠﱡﻪ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﺤﺮﺍ ﻡ ﺑ ﻌ ﺪ ﻋﺎ ِﻣ ِﻬ ﻢ ﻫﺬﹶﺍ﴾]ﺍﻟﺘﻮﺑﺔ.[٢٨ : ﺠ ﺪ ﺍﹾﻟ ﺴِ ﺲ ﻓﹶﻼ ﻳ ﹾﻘ ﺮﺑﻮﺍ ﺍﹾﻟ ﻤ ﺠ ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﻧ ﴿ﺇﻧﻤﺎ ﺍﹾﻟ ﻤ ﺠ ِﺪ ﺴِ ﻼ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻓﻬﺬﺍ ﺍﳌﺮﺍ ﺩ ﺑﻪ ﺍﳊﺮﻡ ﹸﻛﻠﱡﻪ ،ﻭﻗﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ ﴿ :ﺳﺒﺤﺎ ﹶﻥ ﺍﱠﻟﺬِﻯ ﹶﺃ ﺳﺮﻯ ِﺑ ﻌﺒ ِﺪ ِﻩ ﹶﻟﻴ ﹰ ﻯ ﺑﻪ ﻣ ﻦ ﺑﻴﺖ ﺃﹸﻡ ﺠ ِﺪ ﺍ َﻷ ﹾﻗﺼﻰ﴾]ﺍﻹﺳﺮﺍﺀ ،[١ :ﻭﰱ ﺍﻟﺼﺤﻴﺢ (١):ﺃﻧﻪ ﺃﹸ ﺳ ِﺮ ﺴِ ﳊﺮﺍ ِﻡ ﺇﻟﹶﻰ ﺍﹾﻟ ﻤ ﺍﹶ ﺤﺮﺍ ِﻡ﴾]ﺍﻟﺒﻘﺮﺓ: ﺠ ِﺪ ﺍﹾﻟ ﺴِ ﺿﺮِﻯ ﺍﹾﻟ ﻤ ﻚ ِﻟﻤﻦ ﱠﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﺃ ﻫﻠﹸﻪ ﺣﺎ ِ ﻫﺎﻧﺊ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹶﺫِﻟ ،[١٩٦ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﺣﻀﻮ ﺭ ﻧﻔﺲ ﻣﻮﺿﻊ ﺍﻟﺼﻼﺓ ﺍﺗﻔﺎﻗﺎﹰ ،ﻭﺇﳕﺎ ﻫﻮ ﺣﻀﻮ ﺭ ﺍﳊﺮﻡ ﻭﺍﻟﻘﹸﺮﺏ ﻣﻨﻪ ،ﻭﺳﻴﺎ ﻕ ﺁﻳﺔ ﺍﳊﺞ ﺗ ﺪﻝﱡ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﴿ :ﻭﻣﻦ ﻳ ِﺮ ﺩ ﻓِﻴ ِﻪ ﺑِﺈﹾﻟﺤﺎ ٍﺩ ِﺑﻈﹸ ﹾﻠ ٍﻢ ﻧِ ﺬ ﹾﻗ ﻪ ِﻣ ﻦ ﻋﺬﹶﺍ ٍ ﳊ ﺮﻡ ﹸﻛﻠﱡﻪ، ﺺ ﲟﻘﺎﻡ ﺍﻟﺼﻼ ِﺓ ﻗﻄﻌﺎﹰ ،ﺑﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍ ﹶ ﺏ ﹶﺃﻟِﻴ ٍﻢ﴾ ،ﻭﻫﺬﺍ ﻻ ﳜﺘ ﺻ ﺪ ﻋﻨﻪ ،ﻭﻣﻦ ﺃﺭﺍﺩ ﻓﺎﻟﺬﻯ ﺟﻌﻠﻪ ﻟﻠﻨﺎﺱ ﺳﻮﺍ ًﺀ ﺍﻟﻌﺎﻛﻒ ﻓﻴﻪ ﻭﺍﻟﺒﺎﺩ ،ﻫﻮ ﺍﻟﺬﻯ ﺗﻮﻋﺪ ﻣ ﻦ ﺍﻹﳊﺎ ﺩ ﺑﺎﻟﻈﻠﻢ ﻓﻴﻪ ،ﻓﺎﳊﺮ ﻡ ﻭﻣﺸﺎﻋﺮﻩ ﻛﺎﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ،ﻭﺍﳌﺴﻌﻰ ﻭ ِﻣﻨﻰ ،ﻭ ﻋ ﺮﻓﹶﺔ ،ﻭﻣ ﺰ ﺩِﻟﻔﹶﺔ، ﺺ ﺎ ﺃﺣ ﺪ ﺩﻭ ﹶﻥ ﺃﺣﺪ ،ﺑﻞ ﻫﻰ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﺇﺫ ﻫﻰ ﻣﺤﻞﱡ ﻧﺴﻜﻬﻢ ﻻ ﳜﺘ ﱮ ج ﺃﻥ ﻳﺒﲎ ﻟﻪ ﻭﻣﺘﻌﺒﺪِﻫﻢ ،ﻓﻬﻰ ﻣﺴﺠﺪ ﻣﻦ ﺍﻟﻠﱠﻪ ،ﻭﻗﻔﻪ ﻭﻭﺿﻌﻪ ﳋﻠﻘﻪ ،ﻭﳍﺬﺍ ﺍﻣﺘﻨﻊ ﺍﻟﻨ ﺥ ﻣﻦ ﺳﺒ ﻖ(. ﺑﻴﺖ ِﲟﻨﻰ ﻳ ِﻈﻠﱡﻪ ﻣﻦ ﺍﳊﺮ ،ﻭﻗﺎﻝِ ) :ﻣﻨﻰ ﻣﻨﺎ ﳋﻠﹶﻒ ،ﺇﱃ ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﺑﻴ ﻊ ﺃﺭﺍﺿﻰ ﻣﻜﺔ، ﺴﻠﹶﻒ ﻭﺍ ﹶ ﻭﳍﺬﺍ ﺫﻫﺐ ﲨﻬﻮ ﺭ ﺍﻷﺋﻤ ِﺔ ﻣِﻦ ﺍﻟ ﺐ ﳎﺎﻫﺪ ﻭﻋﻄﺎﺀ ﰲ ﺃﻫﻞ ﻣﻜﺔ ،ﻭﻣﺎﻟﻚ ﰲ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺃﰉ ﻭﻻ ﺇﺟﺎﺭ ﹸﺓ ﺑﻴﻮﺎ ،ﻫﺬﺍ ﻣﺬﻫ ﺣﻨﻴﻔﺔ ﰲ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ،ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ ،ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ. ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻧﻀﻠﺔ ،ﻗﺎﻝ :ﻛﺎﻧﺖ ﺭِﺑﺎﻉ ﻣﻜﺔ ﺗﺪﻋﻰ ﺍﻟﺴﻮﺍﺋﺐ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﰉ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻣﻦ ﺍﺣﺘﺎﺝ ﺳﻜﻦ ،ﻭﻣﻦ ﺍﺳﺘﻐﲎ ﺃﺳﻜﻦ. ﺕ ﻣﻜﺔ ،ﻓﺈﳕﺎ ﻳﺄ ﹸﻛ ﹸﻞ ﰲ ﻭﺭﻭﻯ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ) :ﻣﻦ ﺃﻛﻞ ﹸﺃﺟﻮ ﺭ ﺑﻴﻮ ِ ) (١ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ.
٢٨٠ ﺑﻄﻨﻪ ﻧﺎﺭ ﺟـﻬﻨﻢ( ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻣﺮﻓﻮﻋﹰﺎ ﺇﱃ ﺍﻟﻨﱮ ج ،ﻭﻓﻴﻪ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺣ ﺮ ﻡ ﻣﻜﱠﺔ، ﹶﻓﺤﺮﺍ ﻡ ﺑﻴ ﻊ ِﺭﺑﺎ ِﻋﻬﺎ ﻭﹶﺃ ﹾﻛﻞﹸ ﹶﺛ ﻤِﻨﻬﺎ(. ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ ،ﻋﻦ ﹶﻟﻴﺚٍ ،ﻋﻦ ﻋﻄﺎﺀ ،ﻭﻃﺎﻭﻭﺱ ،ﻭﳎﺎﻫﺪ ،ﺃﻢ ﻗﺎﻟﻮﺍ :ﻳﻜﺮﻩ ﺃﻥ ﺗﺒﺎﻉ ﺭِﺑﺎﻉ ﻣﻜﱠﺔ ﺃﻭ ﺗﻜﺮﻯ ﺑﻴﻮﺎ. ﺕ ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻗﺎﻝ :ﻣﻦ ﺃﻛﻞ ﻣﻦ ﻛِﺮﺍﺀ ﺑﻴﻮ ِ ﻣﻜﺔ ،ﻓﺈﳕﺎ ﻳﺄ ﹸﻛ ﹸﻞ ﰲ ﺑﻄﻨﻪ ﻧﺎﺭﹰﺍ. ﻭﻗﺎﻝ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﻫﺸﻴﻢ ،ﺣﺪﺛﻨﺎ ﺣﺠﺎﺝ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﻤﺮ، ﺕ ﻣﻜﱠﺔ ﻭ ﻋ ﻦ ﺑﻴ ِﻊ ﺭﺑﺎ ِﻋﻬﺎ ،ﻭﺫﻛﺮ ﻋﻦ ﻋﻄﺎﺀ ،ﻗﺎﻝ :ﻰ ﻋﻦ ﻗﺎﻝ :ﻧﻬﻰ ﻋ ﻦ ﺇﺟﺎ ﺭ ِﺓ ﺑﻴﻮ ِ ﺕ ﻣﻜﺔ. ﺇﺟﺎﺭﺓ ﺑﻴﻮ ِ ﻭﻗﺎﻝ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﻳﻮﺳﻒ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﻗﺎﻝ :ﻛﺘﺐ ﻋ ﻤﺮ ﺕ ﻣﻜﺔ ،ﻭﻗﺎﻝ :ﺇﻧﻪ ﺣﺮﺍﻡ، ﺑ ﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﱃ ﺃﻣﲑ ﺃﻫﻞ ﻣﻜﺔ ﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺇﺟﺎﺭﺓ ﺑﻴﻮ ِ ﺨ ﹶﺬ ﺃﻫ ﹸﻞ ﻣﻜﱠﺔ ﻟﻠﺪﻭ ِﺭ ﺃﺑﻮﺍﺑﺎﹰ ،ﻟِﻴ ِﱰ ﹶﻝ ﺍﻟﺒﺎﺩﻯ ﺣﻴﺚ ﻭﺣﻜﻰ ﺃﲪﺪ ﻋﻦ ﻋﻤﺮ ،ﺃﻧﻪ ﻰ ﺃﻥ ﻳﺘ ِ ﺏ ﺩﻭ ِﺭ ﻣﻜﺔ ،ﻓﻨﻬﻰ ﺷﺎﺀ ،ﻭﺣﻜﻰ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮ ،ﻋﻦ ﺃﺑﻴﻪ ،ﺃﻧﻪ ﻰ ﺃﻥ ﺗ ﻐﹶﻠ ﻖ ﺃﺑﻮﺍ ﺨ ﹶﺬ ﳍﺎ ﺑﺎﺑﺎﹰ ،ﻭﻣﻦ ﻟﺪﺍﺭﻩ ﺑﺎﺏ ﺃﻥ ﻳ ﻐِﻠﻘﹶﻪ ،ﻭﻫﺬﺍ ﰲ ﺃﻳﺎﻡ ﺍ ﹶﳌ ﻮﺳِﻢ ِ. ﻣﻦ ﻻ ﺑﺎﺏ ﻟﺪﺍﺭﻩ ﺃﻥ ﻳﺘ ِ ﺏ ﺍﻟﻠﱠﻪ ﻭﺳـﻨ ﹸﺔ ﺭﺳﻮﻟِﻪ، ﻗﺎﻝ ﺍﻮﺯﻭﻥ ﻟﻠﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ :ﺍﻟﺪﻟﻴ ﹸﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺫﻟﻚ ،ﻛﺘﺎ ﻭﻋﻤ ﹸﻞ ﺃﺻﺤﺎﺑﻪ ﻭﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ .ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃِ﴿ :ﻟ ﹾﻠ ﹸﻔ ﹶﻘﺮﺍ ِﺀ ﺍﹾﻟﻤﻬﺎ ِﺟﺮِﻳ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﹸﺃ ﺧ ِﺮﺟﻮﹾﺍ ﻣِﻦ ِﺩﻳﺎ ِﺭ ِﻫ ﻢ ﻭﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ﴾]ﺍﳊﺸﺮ ،[٨ :ﻭﻗﺎﻝ﴿ :ﻓﹶﺎﱠﻟﺬِﻳ ﻦ ﻫﺎ ﺟﺮﻭﹾﺍ ﻭﹸﺃ ﺧ ِﺮﺟﻮﹾﺍ ﻣِﻦ ِﺩﻳﺎ ِﺭ ِﻫ ﻢ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٩٥ :ﻭﻗﺎﻝ﴿ :ﺇﻧﻤﺎ ﻳﻨﻬﺎ ﹸﻛ ﻢ ﺍﻟﻠﱠﻪ ﻋ ِﻦ ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎﺗﻠﹸﻮ ﹸﻛ ﻢ ﰲ ﺍﻟﺪﻳ ِﻦ ﻭﹶﺃ ﺧ ﺮﺟﻮﻛﹸﻢ ﻣﻦ ِﺩﻳﺎ ِﺭ ﹸﻛ ﻢ﴾]ﺍﳌﻤﺘﺤﻨﺔ [٩ :ﻓﺄﺿﺎﻑ ﺍﻟﺪﻭ ﺭ ﺇﻟﻴﻬﻢ ،ﻭﻫﺬﻩ ﺇﺿﺎﻓﺔ ﲤﻠﻴﻚ ،ﻭﻗﺎﻝ ﺍﻟﻨﱮ ج ،ﻭﻗﺪ ﻉ( ،ﻭﱂ ﻳﻘﻞ: ﻗﻴﻞ ﻟﻪ :ﺃﻳﻦ ﺗ ِﱰﻝﹸ ﻏﺪﹰﺍ ﺑﺪﺍﺭﻙ ﲟﻜﺔ؟ ﻓﻘﺎﻝ ) :ﻭ ﻫ ﹾﻞ ﺗ ﺮ ﻙ ﹶﻟﻨﺎ ﻋﻘِﻴ ﹲﻞ ِﻣ ﻦ ﺭِﺑﺎ ٍ ﻼ ﺍﺳﺘﻮﱃ ﻋﻠﻴﻬﺎ ﻭﱂ ﻳ ِﱰ ﻋﻬﺎ ﻣِﻦ ﺇﻧﻪ ﻻ ﺩﺍﺭ ﱃ ،ﺑﻞ ﺃﻗﺮﻫﻢ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ،ﻭﺃﺧﱪ ﺃﻥ ﻋﻘﻴ ﹰ ﻳﺪﻩ ،ﻭﺇﺿﺎﻓ ﹸﺔ ﺩﻭﺭﻫﻢ ﺇﻟﻴﻬﻢ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻛﺜ ﺮ ﻣﻦ ﺃﻥ ﺗﺬﻛﺮ ،ﻛﺪﺍﺭ ﺃﹸﻡ ﻫﺎﱏﺀ ،ﻭﺩﺍﺭ ﺧﺪﳚﺔ ،ﻭﺩﺍﺭ ﺃﰉ ﺃﲪﺪ ﺑﻦ ﺟﺤﺶ ﻭﻏﲑﻫﺎ ،ﻭﻛﺎﻧﻮﺍ ﻳﺘﻮﺍﺭﺛﹸﻮﺎ ﻛﻤﺎ ﻳﺘﻮﺍﺭﺛﻮﻥ ﺍﳌﻨﻘﻮﻝﹶ، ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱮ ج ) :ﻭ ﻫ ﹾﻞ ﺗ ﺮ ﻙ ﹶﻟﻨﺎ ﻋﻘِﻴ ﹲﻞ ِﻣ ﻦ ﻣﻨ ِﺰ ِﻝ( ،ﻭﻛﺎﻥ ﻋﻘﻴﻞ ﻫﻮ ﻭﺭﺙ ﺩﻭ ﺭ ﺃﰉ ﻃﺎﻟﺐ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ ،ﻭﱂ ﻳﺮﺛﻪ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻻﺧﺘﻼﻑ ﺍﻟﺪﻳ ِﻦ ﺑﻴﻨﻬﻤﺎ ،ﻓﺎﺳﺘﻮﱃ ﻋﻘِﻴ ﹲﻞ ﻋﻠﻰ ﺍﻟﺪﻭﺭ ،ﻭﱂ ﻳﺰﺍﻟﻮﺍ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﻭﺑﻌﺪﻫﺎ ،ﺑﻞ ﻗﺒﻞ ﺍﳌﺒﻌﺚ ﻭﺑﻌﺪﻩ ،ﻣﻦ ﻣﺎﺕ،
٢٨١ ﺙ ﻭﺭﺛﺘﻪ ﺩﺍﺭﻩ ﺇﱃ ﺍﻵﻥ ،ﻭﻗﺪ ﺑﺎﻉ ﺻﻔﻮﺍ ﹸﻥ ﺑ ﻦ ﺃﹸﻣﻴﺔ ﺩﺍﺭﹰﺍ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋـﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻭ ِﺭ ﹶ ﻋﻨﻪ ﺑﺄﺭﺑﻌﺔ ﺁﻻﻑ ﺩﺭﻫﻢ ،ﻓﺎﲣﺬﻫﺎ ﺳﺠﻨﺎﹰ ،ﻭﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺒﻴﻊ ،ﻭﺍﳌﲑﺍﺙﹸ ،ﻓﺎﻹﺟﺎﺭﺓ ﺃﺟﻮ ﺯ ﻭﺃﺟﻮﺯ ،ﻓﻬﺬﺍ ﻣﻮﻗﻒ ﺃﻗﺪﺍﻡ ﺍﻟﻔﺮﻳﻘﲔ ﻛﻤﺎ ﺗﺮﻯ ،ﻭﺣﺠﺠﻬﻢ ﰲ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻈﻬﻮﺭ ﻻ ﺗﺪﻓﻊ، ﺐ ﺍﻟﻌﻤ ﹸﻞ ﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﳚ ﻕ ﺑﻌ ﺼﺪ ﻭﺣﺠﺞ ﺍﻟﻠﱠﻪ ﻭﺑﻴﻨﺎﺗﻪ ﻻ ﻳﺒ ِﻄﻞﹸ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﺑﻞ ﻳ ﻉ ﺍﳊﻖ ﺃﻳﻦ ﻛﺎﻥ. ﺐ ﺍﺗﺒﺎ ﲟﻮﺟﺒﻬﺎ ﹸﻛﱢﻠﻬﺎ ،ﻭﺍﻟﻮﺍﺟ ﺏ ﺍﻟﻘﻮ ﹸﻝ ﲟﻮﺟﺐ ﺍﻷﺩﻟﺔ ﻣِﻦ ﺍﳉﺎﻧﺒﲔ ،ﻭﺃ ﱠﻥ ﺍﻟﺪﻭ ﺭ ﲤﻠﻚ ،ﻭﺗﻮﻫﺐ ،ﻭﺗﻮﺭﺙ، ﻓﺎﻟﺼﻮﺍ ﻭﺗﺒﺎﻉ ،ﻭﻳﻜﻮﻥ ﻧﻘ ﹸﻞ ﺍﳌﻠﻚ ﰲ ﺍﻟﺒﻨﺎﺀ ﻻ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻌﺮﺻﺔ ،ﻓﻠﻮ ﺯﺍﻝ ﺑﻨﺎﺅﻩ ،ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﺴ ِﻜﻦ ﻓﻴﻬﺎ ﻳﺒﻴ ﻊ ﺍﻷﺭﺽ ،ﻭﻟﻪ ﺃﻥ ﻳﺒﻨﻴﻬﺎ ﻭﻳﻌﻴﺪﻫﺎ ﻛﻤﺎ ﻛﺎﻧﺖ ،ﻭﻫﻮ ﺃﺣ ﻖ ﺎ ﻳﺴﻜﹸﻨﻬﺎ ﻭﻳ ﻣﻦ ﺷﺎﺀ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﺎﻭﺽ ﻋﻠﻰ ﻣﻨﻔﻌﺔ ﺍﻟﺴﻜﲎ ﺑﻌﻘﺪ ﺍﻹﺟﺎﺭﺓ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ ﺇﳕﺎ ﺺ ﺎ ﻟﺴﺒﻘﻪ ﻭﺣﺎﺟﺘﻪ ،ﻓﺈﺫﺍ ﺍﺳﺘﻐﲎ ﻋﻨﻬﺎ ،ﱂ ﻳﻜﻦ ﻳﺴﺘﺤﻖ ﺇﻥ ﻳﻘﺪﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﳜﺘ ﻕ ﺍﻟﻮﺍﺳﻌﺔ ،ﻭﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺎﺩﻥ ﻟﻪ ﺃﻥ ﻳﻌﺎﻭﺽ ﻋﻠﻴﻬﺎ ،ﻛﺎﳉﻠﻮﺱ ﰲ ﺍﻟﺮﺣﺎﺏ ،ﻭﺍﻟﻄﺮ ِ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻭﺍﻷﻋﻴﺎﻥ ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﱴ ﻣﻦ ﺳﺒﻖ ﺇﻟﻴﻬﺎ ،ﻓﻬﻮ ﺃﺣﻖ ﺎ ﻣﺎ ﺩﺍﻡ ﻳﻨﺘﻔﻊ ،ﻓﺈﺫﺍ ﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺒﻴ ﻊ ﻭﻧﻘ ﹶﻞ ﺍﳌﻠﻚ ﰲ ﺍﺳﺘﻐﲎ ،ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﻌﺎﻭﺽ ،ﻭﻗﺪ ﺻﺮﺡ ﺃﺭﺑﺎ ﺭﺑﺎﻋﻬﺎ ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ﻻ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﺫﻛﺮﻩ ﺃﺻﺤﺎﺏ ﺃﰉ ﺣﻨﻴﻔﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻘﺪ ﻣﻨﻌﺘﻢ ﺍﻹﺟﺎﺭﺓ ،ﻭﺟﻮﺯﺗﻢ ﺍﻟﺒﻴﻊ ،ﻓﻬﻞ ﳍﺬﺍ ﻧﻈ ﲑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﺍﳌﻌﻬﻮﺩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﺍﻹﺟﺎﺭﺓ ﺃﻭﺳـ ﻊ ﻣﻦ ﺍﻟﺒﻴﻊ ،ﻓﻘﺪ ﳝﺘﻨﻊ ﺍﻟﺒﻴﻊ ،ﻭﲡﻮﺯ ﺍﻹﺟﺎﺭﺓ ،ﻛﺎﻟﻮﻗﻒ ﻭﺍﳊﺮ ،ﻓﺄﻣﺎ ﺍﻟﻌﻜﺲ ،ﻓﻼ ﻋﻬﺪ ﻟﻨﺎ ﺑﻪ؟. ﻗﻴﻞ :ﹸﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ ﻋﻘ ﺪ ﻣﺴﺘﻘﻞ ﻏ ﲑ ﻣﺴﺘﻠﺰﻡ ﻟﻶﺧﺮ ﰲ ﺟﻮﺍﺯﻩ ﻭﺍﻣﺘﻨﺎﻋﻪ ،ﻭﻣﻮﺭﺩﳘﺎ ﳐﺘﻠِﻒ ،ﻭﺃﺣﻜﺎﻣﻬﻤﺎ ﳐﺘﻠﻔﺔ ،ﻭﺇﳕﺎ ﺟﺎﺯ ﺍﻟﺒﻴﻊ ،ﻷﻧﻪ ﻭﺍﺭﺩ ﻋﻠﻰ ﺍﶈﻞ ﺺ ﺑﻪ ﻣﻦ ﻏﲑﻩ ،ﻭﻫﻮ ﺍﻟﺒﻨﺎﺀ ،ﻭﺃﻣﺎ ﺍﻹﺟﺎﺭﺓ ﻓﺈﳕﺎ ﺗﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻔﻌﺔ، ﺍﻟﺬﻯ ﻛﺎﻥ ﺍﻟﺒﺎﺋ ﻊ ﺃﺧ ﻭﻫﻰ ﻣﺸﺘﺮﻛﺔ ،ﻭﻟﻠﺴﺎﺑﻖ ﺇﻟﻴﻬﺎ ﺣ ﻖ ﺍﻟﺘﻘﺪﻡ ﺩﻭﻥ ﺍﳌﻌﺎﻭﺿـﺔ ،ﻓﻠﻬﺬﺍ ﺃﺟﺰﻧﺎ ﺍﻟﺒﻴﻊ ﺩﻭﻥ ﺐ ﳚﻮ ﺯ ﻟﺴﻴﺪﻩ ﺑﻴﻌﻪ ،ﻭﻳﺼ ﲑ ﻣﻜﺎﺗﺒﹰﺎ ﻋﻨﺪ ﺍﻹﺟﺎﺭﺓ ،ﻓﺈﻥ ﺃﺑﻴﺘﻢ ﺇﻻ ﺍﻟﻨﻈﲑ ،ﻗﻴﻞ :ﻫﺬﺍ ﺍﳌﻜﺎﺗ ﻣﺸﺘﺮﻳﻪ ،ﻭﻻ ﳚﻮ ﺯ ﻟﻪ ﺇﺟﺎﺭﺗﻪ ﺇﺫ ﻓﻴﻬﺎ ﺇﺑﻄﺎ ﹸﻝ ﻣﻨﺎﻓﻌﻪ ﻭﺃﻛﺴﺎﺑﻪ ﺍﻟﱴ ﻣﻠﻜﻬﺎ ﺑﻌﻘﺪ ﺍﻟﻜﺘﺎﺑﺔ، ﻭﺍﷲ ﺃﻋﻠﻢ .ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝﻨ ﻊ ﺍﻟﺒﻴﻊ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﺎﻓﻊ ﺃﺭﺿﻬﺎ ﻭﺭﺑﺎﻋﻬﺎ ﻣﺸﺘﺮﻛ ﹰﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﺎ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﳌﺸﺘﺮﻯ ﻛﺬﻟﻚ ﻣﺸﺘﺮﻛﺔ ﺍﳌﻨﻔﻌﺔ ،ﺇﻥ ﺍﺣﺘﺎﺝ ﺳﻜﻦ ،ﻭﺇﻥ ﺍﺳﺘﻐﲎ ﺃﺳﻜﻦ ﻛﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﻓﻠﻴﺲ ﰲ ﺑﻴﻌﻬﺎ ﺇﺑﻄﺎ ﹸﻝ ﺍﺷﺘﺮﺍﻙ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ
٢٨٢ ﺍﳌﻨﻔﻌﺔ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺑﻴﻊ ﺍﳌﻜﺎﺗﺐ ﺇﺑﻄﺎ ﹸﻝ ﻣﻠﻜﻪ ﳌﻨﺎﻓﻌﻪ ﺍﻟﱴ ﻣﻠﻜﻬﺎ ﺑﻌﻘﺪ ﺍﳌﻜﺎﺗﺒﺔ، ﻭﻧﻈ ﲑ ﻫﺬﺍ ﺟﻮﺍ ﺯ ﺑﻴﻊ ﺃﺭﺽ ﺍﳋﹶﺮﺍﺝ ﺍﻟﱴ ﻭﻗﻔﻬﺎ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻯ ﺍﺳﺘﻘﺮ ﺍﳊﺎﻝ ﻋﻠﻴﻪ ﻣﻦ ﻋﻤﻞ ﺍﻷُﻣﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ ،ﻓﺈﺎ ﺗﻨﺘﻘﻞ ﺇﱃ ﺍﳌﺸﺘﺮﻯ ﺧﺮﺍﺟﻴﺔ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻟﺒﺎﺋﻊ ،ﻭﺣﻖ ﺍﳌﻘﺎﺗﻠﺔ ﺇﳕﺎ ﻫﻮ ﰲ ﺧﺮﺍﺟﻬﺎ ،ﻭﻫﻮ ﻻ ﻳﺒﻄﹸﻞﹸ ﺑﺎﻟﺒﻴﻊ ،ﻭﻗﺪ ﺍﺗﻔﻘﺖ ﺍﻷُﻣﺔ ﻋﻠﻰ ﺃﺎ ﺗﻮﺭﺙ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻄﻼﻥ ﺑﻴﻌﻬﺎ ﻟﻜﻮﺎ ﻭﻗﻔﺎﹰ ،ﻓﻜﺬﻟﻚ ﻳﻨﺒﻐﻰ ﺃﻥ ﺗﻜﻮﻥ ﺺ ﺃﲪﺪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺟﻌﻠﻬﺎ ﺻﺪﺍﻗﹰﺎ ﰲ ﺍﻟﻨﻜﺎﺡ ،ﻓﺈﺫﺍ ﺟﺎﺯ ﻭﻗﻔﻴﺘﻬﺎ ﻣﺒﻄﻠﺔ ﳌﲑﺍﺛﻬﺎ ،ﻭﻗﺪ ﻧ ﻧﻘ ﹸﻞ ﺍﳌﻠﻚ ﻓﻴﻬﺎ ﺑﺎﻟﺼﺪﺍﻕ ﻭﺍﳌﲑﺍﺙ ﻭﺍﳍﺒﺔ ،ﺟﺎﺯ ﺍﻟﺒﻴ ﻊ ﻓﻴﻬﺎ ﻗﻴﺎﺳﺎﹰ ،ﻭﻋﻤﻼﹰ ،ﻭﻓﻘﻬﹰﺎ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ج ﻋﻠﻰ ﻣﺰارع ﻣﻜﺔ أم ﻻ؟ ﻓﻲ هﻞ ﻳُﻀﺮب اﻟﺨَﺮا ُ
ﺝ ﻋﻠﻰ ﻣﺰﺍﺭﻋﻬﺎ ﻛﺴﺎﺋﺮ ﺃﺭﺽ ﺖ ﻋﻨﻮﺓ ،ﻓﻬﻞ ﻳﻀﺮﺏ ﺍﳋﺮﺍ ﺤ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﻜ ﹸﺔ ﻗﺪ ﻓﹸِﺘ ﺍﻟﻌﻨﻮﺓ ،ﻭﻫﻞ ﳚﻮﺯ ﻟﻜﻢ ﺃﻥ ﺗﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺃﻡ ﻻ؟ ﻗﻴﻞ :ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﻮﻻﻥ ﻷﺻﺤﺎﺏ ﺍﻟﻌﻨﻮﺓ: ﺹ ﺍﳌﻨﺼﻮﺭ ﺍﻟﺬﻯ ﻻ ﳚﻮﺯ ﺍﻟﻘﻮ ﹸﻝ ﺑﻐﲑﻩ ،ﺃﻧﻪ ﻻ ﺧﺮﺍﺝ ﻋﻠﻰ ﻣﺰﺍﺭﻋﻬﺎ ﺃﺣﺪﳘﺎ :ﺍﳌﻨﺼﻮ ﺝ ﻫﻮ ﻭﺇﻥ ﻓﺘﺤﺖ ﻋﻨﻮﺓ ،ﻓﺈﺎ ﺃ ﺟﻞﱡ ﻭﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﻀﺮﺏ ﻋﻠﻴﻬﺎ ﺍﳋﹶﺮﺍﺝ ،ﻻ ﺳﻴﻤﺎ ﻭﺍﳋﹶﺮﺍ ﺏ ﺃ ﺟﻞﱡ ﻗﹶﺪﺭﹰﺍ ﻭﺃﻛ ﱪ ﺟﺰﻳﺔ ﺍﻷﺭﺽ ،ﻭﻫﻮ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﺎﳉﺰﻳﺔ ﻋﻠﻰ ﺍﻟﺮﺅﻭﺱ ،ﻭﺣ ﺮﻡ ﺍﻟ ﺮ ﻣﻦ ﺃﻥ ﺗﻀﺮﺏ ﻋﻠﻴﻪ ﺟﺰﻳﺔ ،ﻭﻣﻜﺔ ﺑﻔﺘﺤﻬﺎ ﻋﺎﺩﺕ ﺇﱃ ﻣﺎ ﻭﺿﻌﻬﺎ ﺍﻟﻠﱠﻪ ﻋﻠﻴ ِﻪ ﻣِﻦ ﻛﻮﺎ ﺣﺮﻣﹰﺎ ﺁﻣﻨﹰﺎ ﻳﺸﺘ ِﺮﻙ ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﻹﺳﻼﻡ ،ﺇﺫ ﻫﻮ ﻣﻮﺿﻊ ﻣﻨﺎﺳِﻜﻬﻢ ﻭﻣﺘﻌﺒﺪﻫﻢ ﻭِﻗﺒﻠ ﹸﺔ ﺃﻫﻞ ﺍﻷﺭﺽ. ﻭﺍﻟﺜﺎﱏ ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺃﻥ ﻋﻠﻰ ﻣﺰﺍﺭﻋﻬﺎ ﺍﳋﹶﺮﺍﺝ ،ﻛﻤﺎ ﻫﻮ ﻋﻠﻰ ﻣﺰﺍﺭﻉ ﻏﲑﻫﺎ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﻨﻮﺓ ،ﻭﻫﺬﺍ ﻓﺎﺳﺪ ﳐﺎﻟﻒ ﻟﻨﺺ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﻭﻣﺬﻫﺒﻪ ،ﻭﻟﻔﻌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣِﻦ ﺑﻌﺪﻩ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ،ﻓﻼ ﺍﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﺤ ﺾ ﺍﻷﺻﺤﺎﺏ ﲢﺮ ﱘ ﺑﻴﻊ ﺭِﺑﺎﻉ ﻣﻜﱠﺔ ﻋﻠﻰ ﻛﻮﺎ ﻓﹸِﺘ ﺖ ﻋﻨﻮﺓ ،ﻭﻫﺬﺍ ﺑﻨﺎﺀ ﻭﻗﺪ ﺑﲎ ﺑﻌ ﻏ ﲑ ﺻﺤﻴﺢ ،ﻓﺈﻥ ﻣﺴﺎﻛﻦ ﺃﺭﺽ ﺍﻟﻌﻨﻮﺓ ﺗﺒﺎﻉ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﺍﹰ ،ﻓﻈﻬﺮ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ..ﻭﺍﷲ
٢٨٣ ﺃﻋﻠﻢ.
ﺏ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻥ ﻗﺘﻠﻪ ﺣ ﺪ ﻻ ﺑﺪ ﻣﻦ ﺍﺳﺘﻴﻔﺎﺋﻪ ،ﻓﺈﻥ ﲔ ﻗﺘ ِﻞ ﺍﻟﺴﺎ ﻭﻓﻴﻬﺎ :ﺗﻌﻴ ﺲ ﺑ ﻦ ﺻﺒﺎﺑﺔ ،ﻭﺍﺑﻦ ﺧﻄﻞ ،ﻭﺍﳉﺎﺭﻳﺘﲔ ﺍﻟﻠﱠﺘﲔ ﻛﺎﻧﺘﺎ ﺗﻐﻨﻴﺎﻥ ﺠﺎﺋﻪ، ﱮ ج ﱂ ﻳﺆﻣﻦ ﻣﻘﻴ ﺍﻟﻨ ﻣﻊ ﺃﻥ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳊﺮﺏ ﻻ ﻳﻘﺘﻠﻦ ﻛﻤﺎ ﻻ ﺗﻘﺘﻞ ﺍﻟ ﹸﺬﺭﻳﺔ ،ﻭﻗﺪ ﺃﻣﺮ ﺑﻘﺘﻞ ﻫﺎﺗﲔ ﺍﳉﺎﺭﻳﺘﲔ، ﻭﺃﻫﺪﺭ ﺩﻡ ﹸﺃﻡ ﻭﻟﺪ ﺍﻷﻋﻤﻰ ﳌﺎ ﻗﺘﻠﻬﺎ ﺳﻴﺪﻫﺎ ﻷﺟﻞ ﺳﺒﻬﺎ ﺍﻟﻨﱮ) (١ج ،ﻭﻗﺘﻞ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﺍﻟﻴﻬﻮﺩﻯ ،ﻭﻗﺎﻝ ) :ﻣ ﻦ ِﻟ ﹶﻜﻌﺐ ﻓﺈﻧ ﻪ ﹶﻗ ﺪ ﺁﺫﻯ ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮﹶﻟﻪ ،(ﻭﻛﺎﻥ ﻳﺴﺒﻪ ،ﻭﻫﺬﺍ ﺼﺪﻳ ﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻉ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻭﻻ ﻳﻌﻠﻢ ﳍﻢ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﳐﺎﻟﻒ ،ﻓﺈﻥ ﺍﻟ ﺇﲨﺎ ﻋﻨﻪ ﻗﺎﻝ ﻷﰉ ﺑﺮﺯﺓ ﺍﻷﺳﻠﻤﻰ ﻭﻗﺪ ﻫ ﻢ ﺑﻘﺘﻞ ﻣﻦ ﺳﺒﻪ :ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻷﺣﺪ ﻏﲑ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج .ﻓﻘﺎﻝ :ﻟﻮ ج ،ﻭﻣ ﺮ ﻋﻤﺮ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺑﺮﺍﻫﺐ ،ﻓﻘﻴﻞ ﻟﻪ :ﻫﺬﺍ ﻳﺴ ﲰﻌﺘﻪ ﻟﻘﺘﻠﺘﻪ ،ﺇﻧﺎ ﱂ ﻧﻌﻄﻬﻢ ﺍﻟ ﱢﺬﻣﺔ ﻋﻠﻰ ﺃﻥ ﻳﺴﺒﻮﺍ ﻧﺒﻴﻨﺎ ج. ﺐ ﻧﺒﻴﻨﺎ ﺃﻋﻈ ﻢ ﺃﺫﻳ ﹰﺔ ﻭﻧِﻜﺎﻳﺔ ﻟﻨﺎ ﻣﻦ ﺍﶈﺎﺭﺑﺔ ﺑﺎﻟﻴﺪ ،ﻭﻣﻨﻊ ﺩﻳﻨﺎﺭ ﺴ ﺐ ﺃﻥ ﺍﶈﺎﺭﺑﺔ ﺑ ﻭﻻ ﺭﻳ ﻯ ﻧﺴﺒﺔ ﳌﻔﺴﺪﺓ ﻣﻨﻌﻪ ﺟﺰﻳ ٍﺔ ﰲ ﺍﻟﺴﻨﺔ ،ﻓﻜﻴﻒ ﻳﻨﻘﺾ ﻋﻬﺪﻩ ﻭﻳﻘﺘﻞ ﺑﺬﻟﻚ ﺩﻭﻥ ﺍﻟﺴﺐ ،ﻭﺃ ﺐ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ ،ﺑﻞ ﺐ ﻧﺒﻴﻨﺎ ﺃﻗﺒ ﺢ ﺳ ﺴ ﺩﻳﻨﺎﺭﹰﺍ ﰲ ﺍﻟﺴﻨﺔ ﺇﱃ ﻣﻔﺴﺪﺓ ﻣﻨﻊ ﳎﺎﻫﺮﺗﻪ ﺑ ﻻ ﻧِﺴﺒﺔ ﳌﻔﺴﺪﺓ ﳏﺎﺭﺑﺘﻪ ﺑﺎﻟﻴﺪ ﺇﱃ ﻣﻔﺴﺪﺓ ﳏﺎﺭﺑﺘﻪ ﺑﺎﻟﺴﺐ ،ﻓﺄﻭﱃ ﻣﺎ ﺍﻧﺘﻘﺾ ﺑﻪ ﻋﻬﺪﻩ ﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﻳﻨﺘﻘﺾ ﻋﻬﺪﻩ ﺑﺸﻰﺀ ﺃﻋﻈ ﻢ ﻣِﻨﻪ ﺇﻻ ﺳﺒﻪ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ، ﻭﺃﻣﺎﻧﻪ ﺳ ﻉ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺾ ﺍﻟﻘِﻴﺎﺱ ،ﻭﻣﻘﺘﻀﻰ ﺍﻟﻨﺼﻮﺹ ،ﻭﺇﲨﺎ ﻓﻬﺬﺍ ﳏ ﻼ. ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻛﺜ ﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﺩﻟﻴ ﹰ ﱮ ج ﱂ ﻳﻘﺘ ﹾﻞ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﻭﻗﺪ ﻗﺎﻝ :ﻟﺌﻦ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﺈﻥ ﻗﻴﻞ :ﻓﺎﻟﻨ ﻚﱂ ﻟﻴﺨ ِﺮ ﺟ ﻦ ﺍﻷﻋ ﺰ ﻣﻨﻬﺎ ﺍﻷﺫﻝﱠ ،ﻭﱂ ﻳﻘﺘﻞ ﺫﹶﺍ ﺍﳋﹸﻮﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻰ ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ :ﺍ ﻋ ِﺪ ﹾﻝ ﻓﺈﻧ ﺗ ﻌ ِﺪﻝﹾ ،ﻭﱂ ﻳﻘﺘﻞ ﻣﻦ ﻗﺎﻝ ﻟﻪ :ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻚ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻐﻰ ﻭﺗﺴﺘﺨﻠﻰ ﺑﻪ ،ﻭﱂ ﻳﻘﺘﻞ ﺍﻟﻘﺎﺋﻞ ﺴ ﻤ ﹶﺔ ﻣﺎ ﹸﺃﺭِﻳ ﺪ ﺎ ﻭ ﺟ ﻪ ﺍﻟﻠﱠﻪ ،ﻭﱂ ﻳﻘﺘﻞ ﻣﻦ ﻗﺎﻝ ﻟﻪ ﳌﺎ ﺣﻜﻢ ﻟﻠﺰﺑﲑ ﺑﺘﻘﺪﳝﻪ ﰲ ﻟﻪ :ﺇ ﱠﻥ ﻫ ِﺬ ِﻩ ﺍﻟ ِﻘ ﺍﻟﺴﻘﻰ :ﺃﻥ ﻛﺎﻥ ﺍﺑ ﻦ ﻋﻤﺘﻚ ،ﻭﻏ ﲑ ﻫﺆﻻﺀ ﳑﻦ ﻛﺎﻥ ﻳﺒﻠﹸﻐﻪ ﻋﻨﻬﻢ ﺃﺫﻯ ﻟﻪ ﻭﺗﻨﻘﱡﺺ. ﻂ ﺴ ِﻘ ﹶ ﺴ ِﻘﻄﹶﻪ ،ﻭﻟﻴﺲ ﳌﻦ ﺑﻌﺪﻩ ﺃﻥ ﻳ ﻗﻴﻞ :ﺍﳊ ﻖ ﻛﺎﻥ ﻟﻪ ﻓﻠﻪ ﺃﻥ ﻳﺴﺘﻮِﻓﻴﻪِ ،ﻭﻟﻪ ﺃﻥ ﻳ ﻂ ﺴ ِﻘ ﹶ ﺏ ﺗﻌﺎﱃ ﻟﻪ ﺃﻥ ﻳﺴﺘﻮﰱ ﺣﻘﱠﻪ ،ﻭﻟﻪ ﺃﻥ ﻳﺴ ِﻘﻂﹶ ،ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳ ﺣﻘﱠﻪ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﺮ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٣٦١ﰲ ﺍﳊﺪﻭﺩ
٢٨٤ ﱀ ﻋﻈﻴﻤﺔ ﺣﻘﱠﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ،ﻛﻴﻒ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺗﺮﻙ ﻗﺘﻞ ﻣﻦ ﺫﻛﺮﺗﻢ ﻭﻏﲑﻫﻢ ﻣﺼﺎ ﹸ ﰲ ﺣﻴﺎﺗﻪ ﺯﺍﻟﺖ ﺑﻌﺪ ﻣﻮﺗﻪ ﻣِﻦ ﺗﺄﻟﻴﻒ ﺍﻟﻨﺎﺱ ،ﻭﻋﺪﻡ ﺗﻨﻔﲑﻫﻢ ﻋﻨﻪ ،ﻓﺈﻧﻪ ﻟﻮ ﺑﻠﻐﻬﻢ ﺃﻧﻪ ﻳﻘﺘ ﹸﻞ ﺃﺻﺤﺎﺑﻪ (١)،ﻟﻨﻔﺮﻭﺍ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺑﻌﻴﻨﻪ ،ﻭﻗﺎﻝ ﻟﻌﻤﺮ ﳌﺎ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﻘﺘﻞ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺻﺤﺎﺑﻪ(. ﺤﻤﺪﹰﺍ ﻳ ﹾﻘﺘﻞﹸ ﺃ ﺱ ﺃ ﱠﻥ ﻣ ﹸﺃﺑﻰ ) :ﹶﻻ ﻳﺒﻠﹸﻎﹸ ﺍﻟﻨﺎ ﺐ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻣﺼﻠﺤ ﹶﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ ،ﻭﲨ ﻊ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻴﻪ ﻛﺎﻧﺖ ﺃﻋﻈ ﻢ ﻋﻨﺪﻩ ﻭﺃﺣ ﺇﻟﻴﻪ ﻣِﻦ ﺍﳌﺼﻠﺤﺔ ﺍﳊﺎﺻﻠﺔ ﺑﻘﺘﻞ ﻣﻦ ﺳﺒﻪ ﻭﺁﺫﺍﻩ ،ﻭﳍﺬﺍ ﳌﺎ ﻇﻬﺮﺕ ﻣﺼﻠﺤﺔ ﺍﻟﻘﺘﻞ، ﻭﺗﺮﺟﺤﺖ ﺟﺪﺍﹰ ،ﻗﺘﻞ ﺍﻟﺴﺎﺏ ،ﻛﻤﺎ ﻓﻌﻞ ﺑﻜﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ،ﻓﺈﻧﻪ ﺟﺎﻫﺮ ﺑﺎﻟﻌﺪﺍﻭﺓ ﺐ ﻓﻜﺎﻥ ﻗﺘﻠﹸﻪ ﺃﺭﺟ ﺢ ﻣﻦ ﺇﺑﻘﺎﺋﻪ ،ﻭﻛﺬﻟﻚ ﻗﺘ ﹸﻞ ﺍﺑ ِﻦ ﺧﻄﹶﻞ ،ﻭﻣﻘﻴﺲ ،ﻭﺍﳉﺎﺭﻳﺘﲔ ،ﻭﺃﹸﻡ ﺴ ﻭﺍﻟ ﻒ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤـﺔ ،ﻓﺈﺫﺍ ﺻﺎﺭ ﺍﻷﻣﺮ ﻭﻟ ِﺪ ﺍﻷﻋﻤﻰ ،ﹶﻓ ﹶﻘﺘ ﹶﻞ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ،ﻭﻛ ﺇﱃ ﻧﻮﺍﺑﻪ ﻭﺧﻠﻔﺎﺋﻪ ،ﱂ ﻳﻜﻦ ﳍﻢ ﺃﻥ ﻳﺴﻘﻄﻮﺍ ﺣﻘﻪ ﻓﻴﻤﺎ ﰲ ﺧﻄﺒﺘﻪ ﺍﻟﻌﻈﻴﻤﺔ ﺛﺎﱏ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻢ ﺤ ﺮ ﻣﻬﺎ ﺍﻟﻨﺎ ﻓﻤﻨﻬﺎ ﻗﻮﻟﹸﻪ) :ﺇ ﱠﻥ ﻣﻜﱠﺔ ﺣ ﺮﻣﻬﺎ ﺍﻟﱠﻠﻪ ،ﻭﹶﻟ ﻢ ﻳ ﺱ() ،(٢ﻓﻬﺬﺍ ﲢﺮ ﱘ ﺷﺮﻋﻰ ﹶﻗﺪﺭﻯ ﺳﺒﻖ ﺑﻪ ﻗﺪﺭﻩ ﻳﻮ ﻡ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ ،ﰒ ﻇﻬﺮ ﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺧﻠﻴﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﳏﻤﺪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ ﻛﻤﺎ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﻋﻨﻪ ،ﺃﻧﻪ ج ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇ ﱠﻥ ﺇﺑﺮﺍﻫﻴ ﻢ ﺧﻠﻴﹶﻠ ﻚ ﺣ ﺮ ﻡ ﻣ ﱠﻜﺔﹶ ،ﻭﺇﻧﻰ ﺃﹸﺣﺮ ﻡ ﺍﳌﺪِﻳﻨﺔ() ،(٣ﻓﻬﺬﺍ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﻇﻬﻮﺭ ﺍﻟﺘﺤﺮﱘ ﺍﻟﺴﺎﺑﻖ ﻳﻮ ﻡ ﺽ ﻋﻠﻰ ﻟﺴﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﳍﺬﺍ ﱂ ﻳﻨﺎﺯﻉ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﰲ ﺕ ﻭﺍﻷﺭ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍ ِ ﻉ ﺑﻪ ﲢﺮﳝﻬﺎ ،ﺇﺫ ﻗﺪ ﺻ ﺢ ﻓﻴﻪ ﺏ ﺍﳌﻘﻄﻮ ﲢﺮﳝﻬﺎ ،ﻭﺇﻥ ﺗﻨﺎﺯﻋﻮﺍ ﰲ ﲢﺮﱘ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﻟﺼﻮﺍ )(٤ ﺑﻀﻌ ﹲﺔ ﻭﻋِﺸﺮﻭ ﹶﻥ ﺣﺪﻳﺜﹰﺎ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻣﻄﻌﻦ ﻓﻴﻬﺎ ﺑﻮﺟﻪ. ﻚ ِﺑﻬﺎ ﺩ ﻣﹰﺎ( ،ﻫﺬﺍ ﺍﻟﺘﺤﺮ ﱘ ﻟﺴﻔﻚ ﺍﻟﺪﻡ ﺴ ِﻔ ﻭﻣﻨﻬﺎ :ﻗﻮﻟﻪ) :ﻓﻼ ﻳﺤﻞﱡ َﻷ ﺣ ٍﺪ ﺃ ﹾﻥ ﻳ ﻀ ِﺪ ﺺ ﺎ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻳﺒﺎﺡ ﰲ ﻏﲑﻫﺎ ،ﻭﻳﺤﺮﻡ ﻓﻴﻬﺎ ﻟﻜﻮﺎ ﺣﺮﻣﺎﹰ ،ﻛﻤﺎ ﺃﻥ ﲢﺮﱘ ﻋ ﺍﳌﺨﺘ ﺡ ﰲ ﻏﲑﻫﺎ، ﺺ ﺎ ،ﻭﻫﻮ ﻣﺒﺎ ﺍﻟﺸﺠﺮ ﺎ ،ﻭﺍﺧﺘﻼﺀ ﺧﻼﺋﻬﺎ ،ﻭﺍﻟﺘﻘﺎﻁ ﻟﹸﻘﻄﺘﻬﺎ ،ﻫﻮ ﺃﻣﺮ ﳐﺘ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٩٨/٨ﰲ ﺍﻟﺘﻔﺴﲑ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧٧/١ﰲ ﺍﻟﻌﻠﻢ. ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٣٧٤ﰲ ﺍﳊﺞ. ) (٤ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ )٧٢/٤ﻭ ٧٧ﻭ .(٢٩٠
٢٨٥ ﻉ: ﺇﺫ ﺍﳉﻤﻴ ﻊ ﰲ ﻛﻼﻡ ﻭﺍﺣﺪ ،ﻭﻧﻈﺎﻡ ﻭﺍﺣﺪ ،ﻭﺇﻻ ﺑﻄﻠﺖ ﻓﺎﺋﺪﺓ ﺍﻟﺘﺨﺼﻴﺺ ،ﻭﻫﺬﺍ ﺃﻧﻮﺍ ﺃﺣﺪﻫﺎ ﻭﻫﻮ ﺍﻟﺬﻯ ﺳﺎﻗﻪ ﺃﺑﻮ ﺷﺮﻳﺢ ﺍﻟﻌﺪﻭﻯ ﻷﺟﻠﻪ :ﺃﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻤﺘﻨﻌﺔ ﺎ ﻣﻦ ﻣﺒﺎﻳﻌﺔ ﺍﻹﻣﺎﻡ ﻻ ﺗﻘﺎﺗﻞ ،ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﳍﺎ ﺗﺄﻭﻳﻞ ،ﻛﻤﺎ ﺍﻣﺘﻨﻊ ﺃﻫ ﹸﻞ ﻣﻜﺔ ﻣِﻦ ﻣﺒﺎﻳﻌﺔ ﺐ ﺍﳌﻨﺠﻨﻴﻖ ﻋﻠﻴﻬﻢ ،ﻭﺇﺣﻼ ﹸﻝ ﺣ ﺮ ِﻡ ﺍﻟﻠﱠﻪ ﻳﺰﻳﺪ ،ﻭﺑﺎﻳﻌﻮﺍ ﺍﺑ ﻦ ﺍﻟﺰﺑﲑ ،ﻓﻠﻢ ﻳﻜﻦ ﻗِﺘﺎﳍﹸﻢ ،ﻭﻧﺼ ﺟﺎﺋﺰﹰﺍ ﺑﺎﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ ،ﻭﺇﳕﺎ ﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﻋﻤﺮﻭ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻔﺎﺳﻖ ﻭﺷﻴﻌﺘﻪ ،ﻭﻋﺎﺭﺽ ﳊ ﺮ ﻡ ﻻ ﻳﻌِﻴ ﹸﺬ ﻋﺎﺻِﻴﺎﹰ ،ﻓﻴﻘﺎﻝ ﻟﻪ :ﻫﻮ ﻻ ﻳﻌﻴﺬ ﺺ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺮﺃﻳﻪ ﻭﻫﻮﺍﻩ ،ﻓﻘﺎﻝ :ﺇ ﱠﻥ ﺍ ﹶ ﻧ ﻋﺎﺻﻴﹰﺎ ﻣِﻦ ﻋﺬﺍﺏ ﺍﻟﻠﱠﻪ ،ﻭﻟﻮ ﱂ ﻳ ِﻌﺬﹾﻩ ﻣﻦ ﺳﻔﻚ ﺩﻣﻪ ،ﱂ ﻳﻜﻦ ﺣﺮﻣﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺩﻣﻴﲔ، ﻭﻛﺎﻥ ﺣﺮﻣﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻄﲑ ﻭﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﻬﻴﻢ ،ﻭﻫﻮ ﱂ ﻳﺰﻝ ﻳﻌﻴ ﹸﺬ ﺍﻟﻌﺼﺎ ﹶﺓ ﻣِﻦ ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ ،ﻭﻗﺎﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺇﳕﺎ ﱂ ﻳﻌِﺬ ﻣﻘﻴﺲ ﺍﺑﻦ ﺻﺒﺎﺑﺔ ،ﻭﺍﺑﻦ ﺧﻄﹶﻞ ،ﻭﻣﻦ ﺳ ﻤ ﻰ ﻣﻌﻬﻤﺎ ،ﻷﻧﻪ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﱂ ﻳﻜﻦ ﺣﺮﻣﺎﹰ ،ﺑﻞ ِﺣﻼﹰ، ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﺳﺎﻋ ﹸﺔ ﺍﳊﺮﺏ ،ﻋﺎﺩ ﺇﱃ ﻣﺎ ﻭﺿﻊ ﻋﻠﻴﻪ ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭ ﺽ. ﺏ ﰲ ﺟﺎﻫﻠﻴﺘﻬﺎ ﻳﺮﻯ ﺍﻟﺮﺟ ﹸﻞ ﻗﺎِﺗ ﹶﻞ ﺃﺑﻴﻪ ،ﺃﻭ ﺍﺑﻨﻪ ﰲ ﺍﳊﺮﻡ ،ﻓﻼ ﻳﻬﻴﺠﻪ ،ﻭﻛﺎﻥ ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮ ﺫﻟﻚ ﺑﻴﻨﻬﻢ ﺧﺎﺻﻴﺔ ﺍﳊﺮﻡ ﺍﻟﱴ ﺻﺎﺭ ﺎ ﺣﺮﻣﺎﹰ ،ﰒ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ،ﻓﺄﻛﱠ ﺪ ﺫﻟﻚ ﻭﻗﻮﺍﻩ ،ﻭﻋﻠﻢ ﱮ ج ﺃﻥ ﻣِﻦ ﺍﻷُﻣﺔ ﻣﻦ ﻳﺘﺄﺳﻰ ﺑﻪ ﰲ ﺇﺣﻼﻟﻪ ﺑﺎﻟﻘﺘﺎﻝ ﻭﺍﻟﻘﺘﻞ ،ﻓﻘﻄﻊ ﺍﻹﳊﺎﻕ ،ﻭﻗﺎﻝ ﺍﻟﻨ ﺺ ِﻟ ِﻘﺘﺎ ِﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﻮﻟﻮﺍ :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺃ ِﺫ ﹶﻥ ِﻟ ﺮﺳﻮِﻟﻪِ ،ﻭﹶﻟ ﻢ ﻷﺻﺤﺎﺑﻪ) :ﻓﺈ ﹾﻥ ﹶﺃ ﺣ ﺪ ﺗ ﺮ ﺧ ﺝ ﺍﳊﺮﻡ ﻳﻮ ِﺟﺐ ﺍﻟﻘﺘﻞ ،ﰒ ﳉﺄ ﻚ( ،ﻭﻋﻠﻰ ﻫﺬﺍ ﹶﻓﻤﻦ ﺃﺗﻰ ﺣﺪﹰﺍ ﺃﻭ ﻗِﺼﺎﺻﹰﺎ ﺧﺎ ِﺭ ﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹶﻟ ﺠ ﺰ ﺇﻗﺎﻣﺘﻪ ﻋﻠﻴﻪ ﻓﻴﻪ ،ﻭﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺃﻧﻪ ﺇﻟﻴﻪ ،ﱂ ﻳ ﺝ ﻣﻨﻪ .ﻭ ﹸﺫﻛِﺮ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺴﺘﻪ ﺣﺘﻰ ﳜﺮ ﺴ ﺕ ﻓﻴﻪ ﻗﺎِﺗ ﹶﻞ ﺍﳋﻄﺎﺏ ﻣﺎ ﻣ ِ ﻗﺎﻝ :ﻟﻮ ﻭﺟﺪ ﺖ ﻗﺎِﺗ ﹶﻞ ﺖ ﻓﻴﻪ ﻗﺎِﺗ ﹶﻞ ﻋﻤﺮ ﻣﺎ ﻧ ﺪ ﻫﺘﻪ ،ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻧﻪ ﻗﺎﻝ :ﻟﻮ ﻟﻘﻴ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻮ ﻟﻘﻴ ﺝ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﲨﻬﻮ ِﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻭ ﻣ ﻦ ﺑﻌﺪﻫﻢ ،ﺑﻞ ﻻ ﺃﰉ ﰲ ﺍﳊﺮﻡ ﻣﺎ ﻫِﺠﺘﻪ ﺣﱴ ﳜﺮ ﰉ ﺧﻼﻓﹸﻪ ،ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺑﻮ ﺣﻨﻴﻔ ﹶﺔ ﻭ ﻣ ﻦ ﻭﺍﻓﻘﻪ ﻣﻦ ﺃﻫﻞ ﻳﺤﻔﻆ ﻋﻦ ﺗﺎﺑﻌ ﻰ ﻭﻻ ﺻﺤﺎ ﺍﻟﻌﺮﺍﻕ ،ﻭﺍﻹﻣﺎ ﻡ ﺃﲪﺪ ﻭ ﻣ ﻦ ﻭﺍﻓﻘﻪ ﻣِﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ. ﳊﻞﱢ، ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌ ﻰ ﺇﱃ ﺃﻧﻪ ﻳﺴﺘﻮﰱ ﻣﻨﻪ ﰲ ﺍﳊﺮﻡ ،ﻛﻤﺎ ﻳﺴﺘﻮﰱ ﻣﻨﻪ ﰲ ﺍ ِ ﻭﻫﻮ ﺍﺧﺘﻴﺎ ﺭ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻭﺍﺣﺘﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻌﻤﻮ ِﻡ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﺪﻭ ِﺩ ﱮ ج ﻗﺘﻞ ﺍﺑﻦ ﺧﻄﹶﻞ ،ﻭﻫﻮ ﻣﺘﻌﻠﱢﻖ ﺑﺄﺳﺘﺎﺭ ﻭﺍﻟﻘِﺼﺎﺹ ﰲ ﹸﻛﻞﱢ ﻣﻜﺎ ٍﻥ ﻭﺯﻣﺎﻥٍ ،ﻭﺑﺄﻥ ﺍﻟﻨ ﱠ ﳊ ﺮ ﻡ ﹶﻻ ﻳﻌﻴ ﹸﺬ ﻋﺎﺻِﻴﹰﺎ ﻭ ﹶﻻ ﻓﹶﺎﺭﹰﺍ ِﺑ ﺪ ٍﻡ ﻭ ﹶﻻ ﺍﻟﻜﻌﺒﺔ ،ﻭﲟﺎ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱮ ج ﺃﻧﻪ ﻗﺎﻝ) :ﺇ ﱠﻥ ﺍ ﹶ
٢٨٦ ﺨ ﺮﺑ ٍﺔ( ،ﻭﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﳊﺪﻭ ﺩ ﻭﺍﻟﻘِﺼﺎﺹ ﻓﻴﻤﺎ ﺩﻭ ﹶﻥ ﺍﻟﻨﻔﺲِ ،ﱂ ﻳِ ﻌ ﹾﺬﻩ ﺍﳊﺮﻡ ،ﻭﱂ ﳝﻨﻌﻪ ِﺑ ﻣﻦ ﺇﻗﺎﻣﺘﻪ ﻋﻠﻴﻪ ،ﻭﺑﺄﻧﻪ ﻟﻮ ﺃﺗﻰ ﻓﻴﻪ ﲟﺎ ﻳﻮﺟﺐ ﺣﺪﹰﺍ ﺃﻭ ﻗِﺼﺎﺻﺎﹰ ،ﱂ ﻳﻌﺬﻩ ﺍﳊﺮﻡ ،ﻭﱂ ﻳﻤﻨﻊ ﻣﻦ ﺇﻗﺎﻣﺘﻪ ﻋﻠﻴﻪ ،ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﺃﺗﺎﻩ ﺧﺎ ِﺭﺟﻪ ،ﰒ ﳉﺄ ﺇﻟﻴﻪ ،ﺇﺫ ﻛﻮﻧﻪ ﺣﺮﻣﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻋﺼﻤﺘﻪ ،ﻻ ﳜﺘِﻠﻒ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ،ﻭﺑﺄﻧﻪ ﺣﻴﻮﺍﻥ ﺃﹸﺑﻴﺢ ﻗﺘﻠﹸﻪ ﻟِﻔﺴﺎﺩﻩ ،ﻓﻠﻢ ﻳﻔﺘﺮِﻕ ﺍﳊﺎ ﹸﻝ ﺑﲔ ﺐ ﳊﺪﺃﺓِ ،ﻭﺍﻟ ﹶﻜ ﹾﻠ ِ ﻗﺘﻠﻪ ﻻﺟﺌﹰﺎ ﺇﱃ ﺍﳊﺮﻡ ،ﻭﺑﲔ ﻛﻮﻧﻪ ﻗﺪ ﺃﻭﺟﺐ ﻣﺎ ﺃﹸﺑﻴﺢ ﻗﺘﻠﹸﻪ ﻓﻴﻪ ،ﻛﺎﳊﻴﺔ ،ﻭﺍ ِ ﳊﺮﻡ( ،ﻓﻨﺒﻪ ﺑﻘﺘﻠﻬﻦ ﰲ ﳊ ﱢﻞ ﻭﺍ ﹶ ﺲ ﻓﹶﻮﺍ ِﺳﻖ ﻳ ﹾﻘﺘ ﹾﻠ ﻦ ﰲ ﺍ ِ ﺍﻟ ﻌﻘﹸﻮﺭ ،ﻭﻷﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ) :ﺧ ﻤ ﳊﺮﻡ ﻋﻠﻰ ﺍﻟ ِﻌﻠﱠﺔ ،ﻭﻫﻰ ﻓﺴﻘﹸﻬﻦ ،ﻭﱂ ﳚﻌﻞ ﺍﻟﺘﺠﺎﺀَﻫﻦ ﺇﱃ ﺍﳊﺮﻡ ﻣﺎﻧِﻌﹰﺎ ﻣِﻦ ﻗﺘﻠﻬﻦ، ﳊ ﱢﻞ ﻭﺍ ﹶ ﺍِ ﻭﻛﺬﻟﻚ ﻓﺎﺳﻖ ﺑﲎ ﺁﺩﻡ ﺍﻟﺬﻯ ﻗﺪ ﺍﺳﺘﻮﺟﺐ ﺍﻟﻘﺘ ﹶﻞ. ﻗﺎﻝ ﺍﻷﻭﻟﻮﻥ :ﻟﻴﺲ ﰲ ﻫﺬﺍ ﻣﺎ ﻳﻌﺎ ِﺭﺽ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﻻ ﺳﻴﻤﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﻒ ﴿ ﻭﻣﻦ ﺩ ﺧﹶﻠﻪ ﻛﹶﺎ ﹶﻥ ﺁﻣِﻨﹰﺎ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٩٧ :ﻭﻫﺬﺍ ﺇﻣﺎ ﺧﱪ ﲟﻌﲎ ﺍﻷﻣﺮ ﻻﺳﺘﺤﺎﻟﺔ ﺍﳋﹸ ﹾﻠ ِ ﰲ ﺧﱪﻩ ﺗﻌﺎﱃ ،ﻭﺇﻣﺎ ﺧ ﱪ ﻋﻦ ﺷﺮﻋﻪ ﻭﺩﻳﻨﻪ ﺍﻟﺬﻯ ﺷﺮﻋﻪ ﰲ ﺣﺮﻣﻪ ،ﻭﺇﻣﺎ ﺇﺧﺒﺎ ﺭ ﻋﻦ ﺍﻷﻣ ِﺮ ﺍﳌﻌﻬﻮﺩ ﺍﳌﺴﺘ ِﻤ ﺮ ﰲ ﺣﺮﻣﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﹶﺃﻧﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﺨﻄﱠﻒ ﺍﻟﻨﺎ ﺣﺮﻣﹰﺎ ﺁﻣِﻨﹰﺎ ﻭﻳﺘ ﺱ ِﻣ ﻦ ﺣ ﻮِﻟ ِﻬ ﻢ﴾]ﺍﻟﻌﻨﻜﺒﻮﺕ ،[٦٧ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﺇﻥ ﺕ ﺿﻨﺎ ،ﹶﺃ ﻭ ﹶﻟ ﻢ ﻧ ﻤﻜﱢﻦ ﱠﻟ ﻬ ﻢ ﺣﺮﻣﹰﺎ ﺁﻣِﻨﹰﺎ ﻳﺠﱮ ﺇﹶﻟﻴ ِﻪ ﹶﺛ ﻤﺮﺍ ﻒ ِﻣ ﻦ ﹶﺃ ﺭ ِ ﺨ ﱠﻄ ﻚ ﻧﺘ ﻧﺘِﺒ ِﻊ ﺍﹾﻟ ﻬﺪﻯ ﻣ ﻌ ﹸﻛﻞﱢ ﺷ ﻰ ٍﺀ﴾]ﺍﻟﻘﺼﺺ [٥٧ :ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺒﺎﻃﻠﺔ ،ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ،ﻛﻘﻮﻝ ﺑﻌﻀﻬﻢ :ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺁﻣﻨﹰﺎ ﻣِﻦ ﺍﻟﻨﺎﺭ ،ﻭﻗﻮﻝ ﺑﻌﻀﻬﻢ :ﻛﺎﻥ ﺁﻣﻨﹰﺎ ﻣِﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﻏﲑ ﺍﻹﺳﻼﻡ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻓﻜﻢ ﳑﻦ ﺩﺧﻠﻪ ،ﻭﻫﻮ ﰲ ﻗﻌﺮ ﺍﳉﺤﻴﻢ. ﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﺪﻭ ِﺩ ﻭﺍﻟﻘِﺼﺎﺹ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻓﻴﻘﺎﻝ ﻭﺃﻣﺎ ﺍﻟﻌﻤﻮﻣﺎ ﺽ ﻓﻴﻬﺎ ﺕ ﻟِﺰﻣﺎﻥ ﺍﻻﺳﺘﻴﻔﺎﺀ ،ﻭﻻ ﻣﻜﺎﻧﻪ ،ﻛﻤﺎ ﻻ ﺗﻌ ﺮ ﺽ ﰲ ﺗﻠﻚ ﺍﻟﻌﻤﻮﻣﺎ ِ ﺃﻭ ﹰﻻ :ﻻ ﺗﻌ ﺮ ﻟﺸﺮﻭﻃﻪ ﻭﻋﺪﻡ ﻣﻮﺍﻧﻌﻪ ،ﻓﺈﻥ ﺍﻟﻠﱠﻔﻆ ﻻ ﻳﺪﻝ ﻋﻠﻴﻬﺎ ﺑﻮﺿﻌﻪ ﻭﻻ ﺑﺘﻀﻤﻨﻪ ،ﻓﻬﻮ ﻣﻄﹶﻠ ﻖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﺎ ،ﻭﳍﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺤﻜﻢ ﺷﺮﻁ ﺃﻭ ﻣﺎﻧﻊ ،ﱂ ﻳ ﹶﻘ ﹾﻞ :ﺇﻥ ﺗﻮﻗﻒ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﲣﺼﻴﺺ ﻟﺬﻟﻚ ﺍﻟﻌﺎﻡ ،ﻓﻼ ﻳﻘﻮﻝ ﳏﺼﻞ :ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺃﹸ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻭﺭﺍ َﺀ ﹶﺫِﻟﻜﹸ ﻢ﴾]ﺍﻟﻨﺴﺎﺀ: ﺹ [٢٤ﳐﺼﻮﺹ ﺑﺎﳌﻨﻜﻮﺣﺔ ﰲ ِﻋﺪﺎ ،ﺃﻭ ﺑﻐﲑ ﺇﺫﻥ ﻭﻟﻴﻬﺎ ،ﺃﻭ ﺑﻐﲑ ﺷﻬﻮﺩ ،ﻓﻬﻜﺬﺍ ﺍﻟﻨﺼﻮ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻘِﺼﺎﺹ ﻻ ﺗﻌﺮﺽ ﻓﻴﻬﺎ ﻟﺰﻣﻨﻪ ،ﻭﻻ ﻣﻜﺎﻧﻪ ،ﻭﻻ ﺷﺮﻃﻪ ،ﻭﻻ ﻣﺎﻧﻌﻪ ،ﻭﻟﻮ ﹸﻗﺪﺭ ﺗﻨﺎﻭﻝ ﺍﻟﻠﱠﻔﻆ ﻟﺬﻟﻚ ،ﻟﻮﺟﺐ ﲣﺼﻴﺼﻪ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﻨﻊ ،ﻟﺌﻼ ﻳﺒﻄﹸﻞ ﻣﻮﺟﺒﻬﺎ ،ﻭﻭﺟﺐ ﲪ ﹸﻞ ﺍﻟﻠﱠﻔﻆ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻣﺎ ﻋﺪﺍﻫﺎ ﻛﺴﺎﺋِﺮ ﻧﻈﺎﺋﺮﻩ ،ﻭﺇﺫﺍ ﺧﺼﺼﺘﻢ ﺗﻠﻚ
٢٨٧ ﺿﻊِ ،ﻭﺍﳌﺮﻳﺾ ﺍﻟﺬﻯ ﻳﺮﺟﻰ ﺑﺮﺅﻩ ،ﻭﺍﳊﺎﻝ ﺍﶈﺮﻣ ِﺔ ﻟﻼﺳﺘﻴﻔﺎﺀ، ﺕ ﺑﺎﳊﺎﻣﻞ ،ﻭﺍﳌﺮ ِ ﺍﻟﻌﻤﻮﻣﺎ ِ ﺸ ﺪ ِﺓ ﺍﳌﺮﺽ ،ﺃﻭ ﺍﻟﱪﺩِ ،ﺃﻭ ﺍﳊﺮ ،ﻓﻤﺎ ﺍﳌﺎﻧﻊ ﻣﻦ ﲣﺼﻴﺼﻬﺎ ﺬﻩ ﺍﻷﺩﻟﺔ؟ ﻭﺇﻥ ﻗﻠﺘﻢ :ﻟﻴﺲ ﻛِ ﺫﻟﻚ ﲣﺼﻴﺼﺎﹰ ،ﺑﻞ ﺗﻘﻴﻴﺪﹰﺍ ﳌﻄﻠﻘﻬﺎ ،ﻛِﻠﻨﺎ ﻟﻜﻢ ﺬﺍ ﺍﻟﺼﺎﻉ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ. ﻭﺃﻣﺎ ﻗﺘ ﹸﻞ ﺍﺑﻦ ﺧﻄﹶﻞ ،ﻓﻘﺪ ﺗﻘﺪﻡ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﺍ ِ ﳊﻞﱢ ،ﻭﺍﻟﻨﱮ ج ﻗﻄﻊ ﺍﻹﳊﺎﻕ، ﺺ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻣِﻦ ﺧﺼﺎﺋﺼﻪ ،ﻭﻗﻮﻟﻪ ج) :ﻭﺇﻧﻤﺎ ﹸﺃ ِﺣﻠﱠﺖ ﱃ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﻧﻬﺎ ٍﺭ( ﻭﻧ ﻚ ﺩ ٍﻡ ﺣﻼﻝ ﰲ ﻏ ِﲑ ﺍﳊﺮﻡ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺧﺎﺻﺔ ،ﺇﺫ ﻟﻮ ﺻﺮﻳﺢ ﰲ ﺃﻧﻪ ﺇﳕﺎ ﺃﹸ ِﺣﻞﱠ ﻟﻪ ﺳﻔ ﺺ ﺑﺘﻠﻚ ﺍﻟﺴﺎﻋﺔ ،ﻭﻫﺬﺍ ﺻﺮﻳ ﺢ ﰲ ﺃﻥ ﺍﻟﺪﻡ ﺍﳊﻼ ﹶﻝ ﰲ ﻛﺎﻥ ﺣﻼ ﹰﻻ ﰲ ﻛﻞ ﻭﻗﺖ ،ﱂ ﳜﺘ ﳊ ﺮﻡ ﻻ ﻳﻌِﻴ ﹸﺬ ﻋﺎﺻِﻴﹰﺎ( ﻓﻬﻮ ﻣِﻦ ﻏﲑﻫﺎ ﺣﺮﺍﻡ ﻓﻴﻬﺎ ،ﻓﻴﻤﺎ ﻋﺪﺍ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪ) :ﺍ ﹶ ﺚ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺣِﲔ ﺭﻭﻯ ﻟﻪ ﺃﺑﻮ ﻛﻼﻡ ﺍﻟﻔﺎﺳِﻖ ﻋﻤﺮﻭ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﺷﺪﻕ ،ﻳﺮ ﺩ ﺑﻪ ﺣﺪﻳ ﹶ ﺷﺮﻳﺢ ﺍﻟﻜﻌﱮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻛﻤﺎ ﺟﺎﺀ ﻣﺒﻴﻨﹰﺎ ﰲ )ﺍﻟﺼﺤﻴﺢ( ﻓﻜﻴﻒ ﻳ ﹶﻘﺪ ﻡ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج. ﺹ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨﻔﺲ ،ﱂ ﻳِ ﻌ ﹾﺬﻩ ﺍﳊﺮ ﻡ ﻣﻨﻪ ،ﻓﻬﺬﻩ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﻟﻮ ﻛﺎﻥ ﺍﳊ ﺪ ﻭﺍﻟﻘِﺼﺎ ﺍﳌﺴﺄﻟ ﹸﺔ ﻓﻴﻬﺎ ﻗﻮﻻﻥ ﻟﻠﻌﻠﻤﺎﺀ ،ﻭﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻣﻨﺼﻮﺻﺘﺎﻥ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻓﻤﻦ ﻣﻨﻊ ﺍﻻﺳﺘﻴﻔﺎﺀ ﻧﻈﺮ ﺇﱃ ﻋﻤﻮﻡ ﺍﻷﺩﻟﺔ ﺍﻟﻌﺎﺻِﻤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻨﻔﺲ ﻭﻣﺎ ﺩﻭﺎ ،ﻭﻣﻦ ﻓﺮﻕ ،ﻗﺎﻝ: ﻑ ﺇﱃ ﺍﻟﻘﺘﻞ ،ﻭﻻ ﻳﻠﺰ ﻡ ﻣﻦ ﲢﺮﳝﻪ ﰲ ﺍﳊﺮﻡ ﲢﺮ ﱘ ﻣﺎ ﺩﻭﻧﻪ ،ﻷﻥ ﻚ ﺍﻟﺪﻡ ﺇﳕﺎ ﻳﻨﺼِﺮ ﺳﻔ ﳉﻠﹾﺪ ﺃﻭ ﺍﻟﻘﻄﻊ ﳚﺮﻯ ﺣﺮﻣﺔ ﺍﻟﻨﻔﺲ ﺃﻋﻈﻢ ،ﻭﺍﻻﻧﺘﻬﺎﻙ ﺑﺎﻟﻘﺘﻞ ﺃﺷﺪ ،ﻗﺎﻟﻮﺍ :ﻭﻷﻥ ﺍﳊﺪ ﺑﺎ ﹶ ﺴـﻴ ِﺪ ﻋﺒﺪﻩ ،ﻭﻇﺎﻫ ﺮ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﳎﺮﻯ ﺍﻟﺘﺄﺩﻳﺐ ،ﻓﻠﻢ ﳝﻨﻊ ﻣﻨﻪ ﻛﺘﺄﺩﻳﺐ ﺍﻟ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﻣﺎ ﺩﻭﺎ ﰲ ﺫﻟﻚ ،ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻭﺟﺪﺎ ﳊﻨﺒﻞ ﻋﻦ ﻋﻤﻪ ،ﺃﻥ ﺍﳊﺪﻭﺩ ﻛﻠﱠﻬﺎ ﺗﻘﺎﻡ ﰲ ﺍﳊﺮﻡ ﺇﻻ ﺍﻟﻘﺘﻞ ،ﻗﺎﻝ :ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺟﺎ ٍﻥ ﺩﺧﻞ ﺍﳊﺮ ﻡ ﱂ ﻳﻘﹸﻢ ﺝ ﻣﻨﻪ ،ﻗﺎﻟﻮﺍ :ﻭﺣﻴﻨﺌﺬ ﻓﻨﺠﻴﺒﻜﻢ ﺑﺎﳉﻮﺍﺏ ﺍﳌﺮﻛﱠﺐ ،ﻭﻫﻮ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳊ ﺪ ﺣﱴ ﳜﺮ ﲔ ﺍﻟﻨﻔﺲ ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﰲ ﺫﻟﻚ ﻓﺮﻕ ﻣﺆﺛﺮ ،ﺑﻄﻞ ﺍﻹﻟﺰﺍﻡ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ ﻣﺆﺛﺮ، ﺑ ﺳﻮﻳﻨﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳊﻜﻢ ،ﻭﺑﻄﻞ ﺍﻻﻋﺘﺮﺍﺽ ،ﻓﺘﺤﻘﻖ ﺑﻄﻼﻧﻪ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ. ﻚ ﻓﻴﻪ ﺍﳊﹸﺮﻣ ﹶﺔ ﺇﺫ ﺃﺗﻰ ﻓﻴﻪ ﻣﺎ ﻳﻮﺟﺐ ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺇﻥ ﺍﳊﺮ ﻡ ﻻ ﻳﻌﻴﺬ ﻣﻦ ﺍﻧﺘﻬ ﻕ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺑﻴﻨﻬﻤﺎ، ﲔ ﻣﺎ ﹶﻓ ﺮ ﺍﳊﺪ ،ﻓﻜﺬﻟﻚ ﺍﻟﻼﺟﻰﺀ ﺇﻟﻴﻪ ،ﻓﻬﻮ ﲨ ﻊ ﺑ ﻓﺮﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ،ﺣﺪﺛﻨﺎ ﻣﻌﻤﺮ ،ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﻭﺱ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺲ ﻭﻻ ﻳ ﹶﻜﱠﻠﻢ، ﳊ ﺮﻡ ،ﻓﺈﻧﻪ ﻻ ﻳﺠﺎﹶﻟ ﳊ ﱢﻞ ﹸﺛﻢ ﺩ ﺧ ﹶﻞ ﺍ ﹶ ﻕ ﺃﻭ ﹶﻗﺘ ﹶﻞ ﰲ ﺍ ِ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ) :ﻣ ﻦ ﺳ ﺮ
٢٨٨ ﻕ ﺃﹶﻭ ﹶﻗﺘ ﹶﻞ ﰲ ﳊﺪ ،ﻭﺇ ﹾﻥ ﺳ ﺮ ﺨ ﺮﺝ ،ﹶﻓﻴ ﺆ ﺧﺬﹶ ،ﹶﻓﻴﻘﹶﺎ ﻡ ﻋﹶﻠﻴ ِﻪ ﺍ ﹶ ﻭﻻ ﻳﺆﻭﻯ ،ﻭﻟﻜﻨ ﻪ ﻳﻨﺎ ﺷﺪ ﺣﺘﻰ ﻳ ﺙ ﺣﺪﺛﹰﺎ ﰲ ﳊﺮﻡ() .(١ﻭﺫﻛﺮ ﺍﻷﺛﺮﻡ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ :ﻣ ﻦ ﺃﺣ ﺪ ﹶ ﳊ ﺮﻡِ ،ﹸﺃﻗِﻴ ﻢ ﻋﹶﻠﻴ ِﻪ ﰲ ﺍ ﹶ ﺍﹶ ﺙ ﻓﻴ ِﻪ ﻣﻦ ﺷﻰﺀ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻘﺘﻞ ﻣ ﻦ ﻗﺎﺗﻞ ﰲ ﺍﳊﺮﻡ، ﳊ ﺮﻡِ ،ﹸﺃﻗِﻴ ﻢ ﻋﻠﻴ ِﻪ ﻣﺎ ﹶﺃ ﺣ ﺪ ﹶ ﺍﹶ ﳊﺮﺍ ِﻡ ﺣﺘﻰ ﻳﻘﹶﺎِﺗﻠﹸﻮﻛﹸ ﻢ ﻓِﻴﻪِ ،ﻓﹶﺈﻥ ﻗﹶﺎﺗﻠﹸﻮ ﹸﻛ ﻢ ﺠ ِﺪ ﺍ ﹶ ﺴِ ﻓﻘﺎﻝ ﴿ :ﻭ ﹶﻻ ﺗﻘﹶﺎِﺗﻠﹸﻮﻫ ﻢ ﻋِﻨ ﺪ ﺍﹾﻟ ﻤ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﻫﻢ﴾].ﺍﻟﺒﻘﺮﺓ[١٩١ : ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻼﺟﺊ ﻭﺍﳌﺘﻬﺘِﻚ ﻓﻴﻪ ﻣﻦ ﻭﺟﻮﻩ: ﳉﻨﺎﻳﺔ ﻓﻴﻪ ،ﲞﻼﻑ ﻣ ﻦ ﺟﻨﻰ ﻚ ﳊﹸﺮﻣﺘﻪ ﺑﺈﻗﺪﺍﻣﻪ ﻋﻠﻰ ﺍ ِ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﳉﺎﱏ ﻓﻴﻪ ﻫﺎﺗ ﺧﺎ ِﺭﺟﻪ ﰒ ﳉﺄ ﺇﻟﻴﻪ ،ﻓﺈﻧﻪ ﻣﻌ ﱢﻈ ﻢ ﳊﹸﺮﻣﺘﻪ ﻣﺴﺘﺸ ِﻌ ﺮ ﺎ ﺑﺎﻟﺘﺠﺎﺋﻪ ﺇﻟﻴﻪ ،ﻓﻘﻴﺎﺱ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﺑﺎﻃ ﹲﻞ. ﻁ ﺍﳌﻠﻚ ﰲ ﺩﺍ ِﺭ ِﻩ ﻭ ﺣ ﺮﻣِﻪ ،ﻭ ﻣ ﻦ ﺍﻟﺜﺎﱏ :ﺃﻥ ﺍﳉﺎﱏ ﻓﻴﻪ ﲟﱰﻟﺔ ﺍﳌﻔﺴﺪ ﺍﳉﺎﱏ ﻋﻠﻰ ﺑﺴﺎ ِ ﺝ ﺑِﺴﺎﻁ ﺍﻟﺴﻠﻄﺎ ِﻥ ﻭ ﺣ ﺮﻣِﻪ ،ﰒ ﺩﺧﻞ ﺟﲎ ﺧﺎ ِﺭﺟﻪ ،ﰒ ﳉﺄ ﺇﻟﻴﻪ ،ﻓﺈﻧﻪ ﲟﱰﻟﺔ ﻣﻦ ﺟﻨﻰ ﺧﺎ ِﺭ ﺇﱃ ﺣ ﺮﻣِﻪ ﻣﺴﺘﺠﲑﹰﺍ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﳉﺎﱏ ﰲ ﺍﳊﺮﻡ ﻗﺪ ﺍﻧﺘﻬﻚ ﺣﺮﻣﺔ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﺣﺮﻣﺔ ﺑﻴﺘﻪ ﻭ ﺣﺮﻣﻪ، ﻓﻬﻮ ﻫﺎﺗِﻚ ﳊﹸﺮﻣﺘﲔ ﲞﻼﻑ ﻏﲑﻩ. ﺸ ﺮ ﰲ ﺣﺮﻡ ﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻘﻢ ﺍﳊ ﺪ ﻋﻠﻰ ﺍﳉﹸﻨﺎﺓ ﰲ ﺍﳊﺮﻡ ،ﻟﻌ ﻢ ﺍﻟﻔﺴﺎﺩ ،ﻭ ﻋﻈﹸ ﻢ ﺍﻟ ﺍﻟﻠﱠﻪ ،ﻓﺈﻥ ﺃﻫ ﹶﻞ ﺍﳊﺮﻡ ﻛﻐﲑﻫﻢ ﰲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺻِﻴﺎﻧﺔ ﻧﻔﻮﺳﻬﻢ ،ﻭﺃﻣﻮﺍﳍﻢ ،ﻭﺃﻋﺮﺍﺿﻬﻢ ،ﻭﻟﻮ ﱂ ﻳﺸﺮﻉ ﺍﳊﺪ ﰲ ﺣ ﻖ ﻣﻦ ﺍﺭﺗﻜﺐ ﺍﳉﺮﺍﺋﻢ ﰲ ﺍﳊﺮﻡ ،ﻟﺘﻌﻄﻠﺖ ﺣﺪﻭ ﺩ ﺍﻟﻠﱠﻪ ،ﻭﻋ ﻢ ﺍﻟﻀﺮ ﺭ ﻟﻠﺤﺮﻡ ﻭﺃﻫﻠﻪ. ﻭﺍﳋﺎﻣﺲ :ﺃﻥ ﺍﻟﻼﺟﻰﺀ ﺇﱃ ﺍﳊﺮﻡ ﲟﱰﻟﺔ ﺍﻟﺘﺎﺋﺐ ﺍﳌﺘﻨﺼﻞ ﺍﻟﻼﺟﻰﺀ ﺇﱃ ﺑﻴﺖ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ،ﺍﳌﺘﻌﻠﻖ ﺑﺄﺳﺘﺎﺭﻩ ،ﻓﻼ ﻳﻨﺎﺳﺐ ﺣﺎﻟﹸﻪ ﻭﻻ ﺣﺎ ﹸﻝ ﺑﻴﺘﻪ ﻭﺣﺮﻣﻪ ﺃﻥ ﻳﻬﺎﺝ ،ﲞﻼﻑ ﺍ ﹸﳌ ﹾﻘﺪِﻡ ﺾ ﺍﻟﻔﻘﻪ. ﻋﻠﻰ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺘﻪ ،ﻓﻈﻬﺮ ِﺳ ﺮ ﺍﻟﻔﺮﻕ ،ﻭﺗﺒﻴﻦ ﺃﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﻮ ﳏ ﺐ ﺍﻟﻌﻘﻮﺭ ،ﻓﻼ ﳊ ﺮ ِﻡ ﻛﺎﻟﻜﻠ ِ ﳊ ﱢﻞ ﻭﺍ ﹶ ﻭﺃﻣﺎ ﻗﻮﻟﹸﻜﻢ :ﺇﻧﻪ ﺣﻴﻮﺍﻥ ﻣﻔﺴﺪ ،ﻓﺄﹸﺑﻴ ﺢ ﻗﺘﻠﹸﻪ ﰲ ﺍ ِ ﺐ ﺍﻟﻌﻘﻮﺭ ﻃﺒﻌﻪ ﺍﻷﺫﻯ ،ﻓﻠﻢ ﻳﺤﺮﻣﻪ ﺍﳊﺮ ﻡ ﻟﻴﺪﻓﻊ ﺃﺫﺍﻩ ﻋﻦ ﺃﻫﻠﻪ، ﺼ ﺢ ﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻥ ﺍﻟﻜﻠ ﻳ ِ ﳊﺮﻣﺔﹸ ،ﻭ ﺣﺮﻣﺘﻪ ﻋﻈﻴﻤﺔ ،ﻭﺇﳕﺎ ﺃﹸﺑﻴ ﺢ ﻟِﻌﺎﺭﺽ ،ﻓﺄﺷﺒﻪ ﺍﻟﺼﺎﺋ ﹶﻞ ﻣِﻦ ﻭﺃﻣﺎ ﺍﻵﺩﻣ ﻰ ﻓﺎﻷﺻﻞ ﻓﻴﻪ ﺍ ﹸ ) (١ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻭﻫﻮ ﰲ ﺍﳌﺼﻨﻒ ).(٩٢٢٦
٢٨٩ ﺼ ﻤﻬﺎ. ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺒﺎﺣﺔ ﻣِﻦ ﺍﳌﺄﻛﻮﻻﺕ ،ﻓﺈﻥ ﺍﳊﺮﻡ ﻳ ﻌ ِ ﳊﺪﺃﺓ ﻛﺤﺎﺟﺔ ﺃﻫﻞ ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺣﺎﺟ ﹶﺔ ﺃﻫ ِﻞ ﺍﳊﺮﻡ ﺇﱃ ﻗﺘﻞ ﺍﻟﻜﻠﺐ ﺍﻟ ﻌﻘﹸﻮﺭ ،ﻭﺍﳊﻴﺔ ،ﻭﺍ ِ ﳊ ﱢﻞ ﺳﻮﺍﺀ ،ﻓﻠﻮ ﺃﻋﺎﺫﻫﺎ ﺍﳊﺮﻡ ﻟﹶﻌ ﹸﻈ ﻢ ﻋﻠﻴﻬﻢ ﺍﻟﻀﺮ ﺭ ﺎ. ﺍِ ﻓﺼﻞ ﻓﻲ ﺗﺤﺮﻳﻢ ﻗﻄﻊ ﺷﺠﺮ ﻣﻜﺔ
ﻀﺪ ﺠ ﺮ( ،ﻭﰱ ﺍﻟﻠﱠﻔﻆ ﺍﻵﺧﺮ) :ﻭﻻ ﻳ ﻌ ﻀﺪِ ﺑﻬﺎ ﺷ ﻭﻣﻨﻬﺎ :ﻗﻮﻟﻪ ج) :ﻭﻻ ﻳ ﻌ ﺨﺒﻂﹸ ﺷ ﻮ ﹸﻛﻬﺎ() (٢ﻻ ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﺷ ﻮ ﹸﻛﻬﺎ() ،(١ﻭﰱ ﻟﻔﻆ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ() :ﻭ ﹶﻻ ﻳ ﻯ ﺍﻟﺬﻯ ﱂ ﻳﻨِﺒﺘ ﻪ ﺍﻵﺩﻣ ﻰ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻪ ﻣﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﱠﻔﻆ، ﺃﻥ ﺍﻟﺸﺠﺮ ﺍﻟﱪ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺃﻧﺒﺘﻪ ﺍﻵﺩﻣ ﻰ ﻣِﻦ ﺍﻟﺸﺠﺮ ﰲ ﺍﳊﺮﻡ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ،ﻭﻫﻰ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ: ﺃﺣﺪﻫﺎ :ﺃﻥ ﻟﻪ ﻗﻠﻌﻪ ،ﻭﻻ ﺿﻤﺎ ﹶﻥ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺍﺑﻦ ﻋﻘﻴﻞ ،ﻭﺃﰉ ﺍﳋﻄﺎﺏ، ﻭﻏﲑﳘﺎ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﻗﻠﻌﻪ ،ﻭﺇﻥ ﻓﻌﻞ ،ﻓﻔﻴﻪ ﺍﳉﺰﺍ ُﺀ ﺑﻜﻞ ﺣﺎﻝ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰ، ﻭﻫﻮ ﺍﻟﺬﻯ ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﺒﻨﺎﺀ ﰲ )ﺧﺼﺎﻟﻪ(. ﳊﻞﱢ ،ﰒ ﻏﺮﺳﻪ ﰲ ﺍﳊﺮﻡ ،ﻭﺑﲔ ﻣﺎ ﺃﻧﺒﺘﻪ ﰲ ﺍﳊﹶﺮﻡ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﺎ ﺃﻧﺒﺘﻪ ﰲ ﺍ ِ ﺃ ﻭﻻﹰ ،ﻓﺎﻷﻭﻝ :ﻻ ﺟﺰﺍﺀ ﻓﻴﻪ ،ﻭﺍﻟﺜﺎﱏ :ﻻ ﻳﻘﻠﻊ ﻭﻓﻴﻪ ﺍﳉﺰﺍﺀ ﺑﻜﻞ ﺣﺎﻝ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻰ. ﻕ ﺑﲔ ﻣﺎ ﻳﻨﺒﺖ ﺍﻵﺩﻣﻰ ﺟﻨﺴﻪ ﻛﺎﻟﻠﱠﻮﺯ ﻭﺍﳉﹶﻮﺯ ،ﻭﺍﻟﻨﺨﻞ، ﻭﻓﻴﻪ ﻗﻮﻝ ﺭﺍﺑﻊ :ﻭﻫﻮ ﺍﻟﻔﺮ ﺴﻠﹶﻢ ،ﻭﳓﻮﻩ ،ﻓﺎﻷﻭﻝ ﳚﻮﺯ ﻗﻠﻌﻪ ﻭﻻ ﻭﳓﻮﻩ ،ﻭﻣﺎ ﻻ ﻳﻨﺒﺖ ﺍﻵﺩﻣﻰ ﺟﻨﺴﻪ ﻛﺎﻟﺪﻭﺡ ،ﻭﺍﻟ ﺟﺰﺍﺀ ﻓﻴﻪ ،ﻭﺍﻟﺜﺎﱏ :ﻻ ﳚﻮﺯ ،ﻭﻓﻴﻪ ﺍﳉﺰﺍﺀ. ﻗﺎﻝ ﺻﺎﺣﺐ )ﺍﳌﻐﲎ( :ﻭﺍﻷﻭﱃ ﺍﻷﺧﺬ ﺑﻌﻤﻮﻡ ﺍﳊﺪﻳﺚ ﰲ ﲢﺮﱘ ﺍﻟﺸﺠﺮ ﹸﻛﻠﱢﻪ ،ﺇﻻ ﻣﺎ ﺖ ﺍﻵﺩﻣ ﻰ ﻣِﻦ ﺟﻨﺲ ﺷﺠـﺮﻫﻢ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻣﺎ ﺃﻧﺒﺘﻮﻩ ﻣﻦ ﺍﻟﺰﺭﻉ ،ﻭﺍﻷﻫﻠﻰ ﻣﻦ ﺃﻧﺒ ﺲ ﻣِﻦ ﺍﻟﻮﺣﺸﻰ، ﺍﳊﻴﻮﺍﻥ ،ﻓﺈﻧﻨﺎ ﺇﳕﺎ ﺃﺧﺮﺟﻨﺎ ﻣِﻦ ﺍﻟﺼﻴﺪ ﻣﺎ ﻛﺎﻥ ﺃﺻﻠﹸﻪ ﺇﻧﺴﻴﹰﺎ ﺩﻭﻥ ﻣﺎ ﺗﺄﻧ ﻛﺬﺍ ﻫﻬﻨﺎ ،ﻭﻫﺬﺍ ﺗﺼﺮﻳﺢ ﻣﻨﻪ ﺑﺎﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ ،ﻓﺼﺎﺭ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﺃﺭﺑﻌ ﹸﺔ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٥٩/٣ﰲ ﺍﳊﺞ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٣٥٥
٢٩٠ ﺃﻗﻮﺍﻝ. ﻭﺍﳊﺪﻳﺚ ﻇﺎﻫﺮ ﺟﺪﹰﺍ ﰲ ﲢﺮﱘ ﻗﻄﻊ ﺍﻟﺸﻮﻙ ﻭﺍﻟ ﻌ ﻮﺳﺞ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻻ ﳛﺮﻡ ﻗﻄﻌﻪ ،ﻷﻧﻪ ﻳﺆﺫﻯ ﺍﻟﻨﺎﺱ ﺑﻄﺒﻌﻪ ،ﻓﺄﺷﺒﻪ ﺍﻟﺴﺒﺎﻉ ،ﻭﻫـﺬﺍ ﺍﺧﺘﻴﺎ ﺭ ﺃﰉ ﺍﳋﻄﺎﺏ ،ﻭﺍﺑﻦ ﻋﻘﻴﻞ ،ﻭﻫﻮ ﻣﺮﻭﻯ ﻋﻦ ﻋﻄﺎﺀ ﻭﳎﺎﻫﺪ ﻭﻏﲑﳘﺎ. ﺨﺘﻠﹶﻰ ﺷ ﻮ ﹸﻛﻬﺎ( ﺻﺮﻳﺢ ﻀﺪ ﺷ ﻮﻛﹸ ﻬًﺎ(،ﻭﰱ ﺍﻟﻠﱠﻔﻆ ﺍﻵﺧﺮ) :ﻻ ﻳ ﻭﻗﻮﻟﻪ ج) :ﻻ ﻳ ﻌ ﺼﺪ ﺑﻄﺒﻌﻬﺎ ﺍﻷﺫﻯ ،ﻭﻫﺬﺍ ﻻ ﺼ ﺢ ﻗﻴﺎﺳﻪ ﻋﻠﻰ ﺍﻟﺴﺒﺎﻉ ﺍﻟﻌﺎﺩِﻳﺔ ،ﻓﺈﻥ ﺗﻠﻚ ﺗ ﹾﻘ ِ ﰲ ﺍﳌﻨﻊ ،ﻭﻻ ﻳ ِ ﻳﺆﺫﻯ ﻣﻦ ﱂ ﻳ ﺪﻥﹸ ﻣﻨﻪ. ﺚ ﱂ ﻳﻔﺮﻕ ﺑﲔ ﺍﻷﺧﻀﺮ ﻭﺍﻟﻴﺎﺑﺲ ،ﻭﻟﻜﻦ ﻗﺪ ﺟ ﻮﺯﻭﺍ ﹶﻗ ﹾﻄ ﻊ ﺍﻟﻴﺎﺑﺲ ،ﻗﺎﻟﻮﺍ: ﻭﺍﳊﺪﻳ ﹸ ﻕ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﻷﻧﻪ ﲟﱰﻟﺔ ﺍﳌﻴﺖ ،ﻭﻻ ﻳﻌﺮﻑ ﻓﻴﻪ ﺧﻼﻑ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺴﻴﺎ ﺲ ﺍﻧﺘﻬﺎ ﻙ ﺣﺮﻣﺔ ﺍﻟﺸﺠﺮﺓ ﺃﺭﺍﺩ ﺍﻷﺧﻀﺮ ،ﻓﺈﻧﻪ ﺟﻌﻠﻪ ﲟﱰﻟﺔ ﺗﻨﻔﲑ ﺍﻟﺼﻴﺪ ،ﻭﻟﻴﺲ ﰲ ﺃﺧﺬ ﺍﻟﻴﺎﺑ ِ ﱮ ج ﻋﻠﻰ ﺍﻟﻘﱪﻳﻦ ﻏﹸﺼﻨﲔ ﺃﺧﻀﺮﻳﻦ، ﺍﳋﻀﺮﺍﺀ ﺍﻟﱴ ﺗﺴﺒ ﺢ ﲝﻤ ِﺪ ﺭﺑﻬﺎ ،ﻭﳍﺬﺍ ﻏﺮﺱ ﺍﻟﻨ ﻭﻗﺎﻝ) :ﹶﻟ ﻌﻠﱠﻪ ﻳ ﺨﻔﱠﻒ ﻋﻨ ﻬﻤﺎ ﻣﺎ ﹶﻟ ﻢ ﻳﻴﺒﺴﺎ().(١ ﻭﰱ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺍﻧﻘﻠﻌﺖ ﺍﻟﺸﺠﺮ ﹸﺓ ﺑﻨﻔﺴﻬﺎ ،ﺃﻭ ﺍﻧﻜﺴﺮ ﺍﻟﻐﺼﻦ ،ﺟﺎﺯ ﻉ ﺑﻪ ،ﻷﻧﻪ ﱂ ﻳ ﻌﻀ ﺪﻩ ﻫﻮ ،ﻭﻫﺬﺍ ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ. ﺍﻻﻧﺘﻔﺎ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﻠﻌﻬﺎ ﻗﺎﻟِﻊ ،ﰒ ﺗﺮﻛﻬﺎ ،ﻓﻬﻞ ﳚﻮﺯ ﻟﻪ ﺃﻭ ﻟِﻐﲑﻩ ﺃﻥ ﻳﻨﺘﻔﻊ ﺎ؟ ﻗﻴﻞ :ﻗﺪ ﺳﺌِﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻓﻘﺎﻝ :ﻣﻦ ﺷﺒﻬﻪ ﺑﺎﻟﺼﻴﺪ ،ﱂ ﻳﻨﺘﻔﻊ ﲝﻄﺒﻬﺎ ،ﻭﻗﺎﻝ :ﱂ ﺃﲰﻊ ﺇﺫﺍ ﻗﻄﻌﻪ ﻳﻨﺘ ِﻔﻊ ﺑﻪ .ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ ،ﺃﻧﻪ ﳚﻮﺯ ﻟﻐﲑ ﺍﻟﻘﺎﻃﻊ ﻉ ﺑﻪ ﻛﻤﺎ ﻟﻮ ﻗﻠﻌﺘﻪ ﺍﻟﺮﻳﺢ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻉ ﺑﻪ ،ﻷﻧﻪ ﹸﻗﻄِﻊ ﺑﻐﲑ ﻓﻌﻠﻪ ،ﻓﺄﹸﺑﻴﺢ ﻟﻪ ﺍﻻﻧﺘﻔﺎ ﺍﻻﻧﺘﻔﺎ ﺍﻟﺼﻴﺪ ﺇﺫﺍ ﻗﺘﻠﻪ ﻣﺤﺮﻡ ﺣﻴﺚ ﻳ ﺤﺮﻡ ﻋﻠﻰ ﻏﲑﻩ ،ﻓﺈ ﱠﻥ ﹶﻗﺘ ﹶﻞ ﺍ ﹸﳌﺤﺮﻡ ﻟﻪ ﺟﻌﻠﻪ ﻣﻴﺘ ﹰﺔ .ﻭﻗﻮﻟﻪ ﰲ ﺨﺒﻂﹸ ﺷ ﻮﻛﹸﻬﺎ( ﺻﺮﻳﺢ ﺃﻭ ﻛﺎﻟﺼﺮﻳﺢ ﰲ ﲢﺮﱘ ﻗﻄﻊ ﺍﻟﻮﺭﻕ ،ﻭﻫﺬﺍ ﺍﻟﻠﱠﻔﻆ ﺍﻵﺧﺮ )ﻭﻻ ﻳ ﺐ ﺃﲪﺪ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﻟﻪ ﺃﺧﺬﻩ ،ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﻄﺎﺀ ،ﻭﺍﻷﻭﻝ ﺃﺻ ﺢ ﻣﺬﻫ ﺺ ﻭﺍﻟﻘﻴﺎﺱ ،ﻓﺈﻥ ﻣﱰﻟﺘﻪ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻣﱰﻟ ﹸﺔ ﺭﻳﺶ ﺍﻟﻄﺎﺋﺮ ﻣﻨﻪ ،ﻭﺃﻳﻀﹰﺎ ﻓﺈﻥ ﺃﺧﺬ ﻟﻈﺎﻫﺮ ﺍﻟﻨ ﺍﻟﻮﺭﻕ ﺫﺭﻳﻌﺔ ﺇﱃ ﻳﺒﺲ ﺍﻷﻏﺼﺎﻥ ،ﻓﺈﻧﻪ ﻟﺒﺎﺳﻬﺎ ﻭﻭﻗﺎﻳﺘﻬﺎ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧٩/٣ﰲ ﺍﳉﻨﺎﺋﺰ.
٢٩١ ﻓﺼﻞ
ﻻﻳﻘﻠﻊ ﺣﺸﻴﺶ ﻣﻜﺔ ﻣﺎ ﺩﺍﻡ ﺭﻃﺒﺎ ﺨﺘﻠﹶﻰ ﺧﻼﻫﺎ( ﻻ ﺧﻼﻑ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺫﻟﻚ ﻣﺎ ﻳﻨﺒﺖ ﺑﻨﻔﺴﻪ ﻭﻗﻮﻟﻪ ج) :ﻭﻻ ﻳ ﺐ ﺧﺎﺻﺔ ،ﻓﺈﻥ ﺍﳋﻼ ﺲ ﰲ ﺍﳊﺪﻳﺚ ،ﺑﻞ ﻫﻮ ﻟﻠﺮﻃ ِ ﺩﻭﻥ ﻣﺎ ﺃﻧﺒﺘﻪ ﺍﻵﺩﻣﻴﻮﻥ ،ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻴﺎﺑ ﺖ ﺍﻷﺭﺽ ،ﹶﻛﺜﹸ ﺮ ﺑﺎﻟﻘﺼﺮ :ﺍﳊﺸﻴﺶ ﺍﻟﺮﻃﺐ ﻣﺎ ﺩﺍﻡ ﺭﻃﺒﺎﹰ ،ﻓﺈﺫﺍ ﻳﺒﺲ ،ﻓﻬﻮ ﺣﺸﻴﺶ ،ﻭﺃﺧﻠ ِ ﺨﺘﻠِﻰ ﻟِﻔﺮﺳﻪ ،ﺃﻯ :ﻳﻘﻄﻊ ﺧﻼﻫﺎ ،ﻭﺍﺧﺘﻼﺀ ﺍﳋﹶﻠﻰ :ﻗﻄﻌﻪ ،ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ :ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳ ﳍﺎ ﺍﳋﹶﻠﻰ ،ﻭﻣﻨﻪ ﲰﻴﺖ ﺍﳌِﺨﻼﺓ :ﻭﻫﻰ ﻭﻋﺎﺀ ﺍﳋﹶﻠﻰ ،ﻭﺍﻹﺫﺧﺮ :ﻣﺴﺘﺜﲎ ﺑﺎﻟﻨﺺ ،ﻭﰱ ﲣﺼﻴﺼﻪ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻌﻤﻮﻡ ﻓﻴﻤﺎ ﺳﻮﺍﻩ. ﺚ ﺍﻟﺮﻋﻰ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻳﺘﻨﺎﻭﻝ ﺍﳊﺪﻳ ﹸ ﻗﻴﻞ :ﻫﺬﺍ ﻓﻴﻪ ﻗﻮﻻﻥ ،ﺃﺣﺪﳘﺎ :ﻻ ﻳﺘﻨﺎﻭﻟﹸﻪ ،ﻓﻴﺠﻮﺯ ﺍﻟﺮﻋﻰ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻓﻌﻰﻭﺍﻟﺜﺎﱏ :ﻳﺘﻨﺎﻭﻟﹸﻪ ﲟﻌﻨﺎﻩ ،ﻭﺇﻥ ﱂ ﻳﺘﻨﺎﻭﻟﻪ ﺑﻠﻔﻈﻪ ،ﻓﻼ ﳚﻮﺯ ﺍﻟﺮﻋﻰ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﻘﻮﻻﻥ ﻷﺻﺤﺎﺏ ﺃﲪﺪ. ﻯ ﻓﺮﻕ ﺑﲔ ﺍﺧﺘﻼﺋﻪ ﻭﺗﻘﺪﳝﻪ ﻟﻠﺪﺍﺑﺔ ،ﻭﺑﲔ ﺇﺭﺳﺎ ِﻝ ﺍﻟﺪﺍﺑﺔ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﶈﺮﻣﻮﻥ :ﻭﺃ ﺗﺮﻋﺎﻩ؟ ﳊﺮﻡ ،ﻭﺗﻜﺜﹸﺮ ﻓﻴﻪ ،ﻭﱂ ﻳﻨﻘﻞ ﻗﻂﱡ ﺃﺎ ﻗﺎﻝ ﺍﳌﺒﻴﺤﻮﻥ :ﳌﺎ ﻛﺎﻧﺖ ﻋﺎﺩ ﹸﺓ ﺍ ﹶﳍﺪﺍﻳﺎ ﺃﻥ ﺗﺪﺧﻞ ﺍ ﹶ ﺴﺪ ﺃﻓﻮﺍﻫﻬﺎ ،ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺮﻋﻰ. ﻛﺎﻧﺖ ﺗ ﻕ ﺑﲔ ﺃﻥ ﻳﺮﺳﻠﻬﺎ ﺗﺮﻋﻰ ،ﻭﻳﺴﻠﻄﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺑﲔ ﺃﻥ ﺗﺮﻋﻰ ﻗﺎﻝ ﺍﶈﺮﻣﻮﻥ :ﺍﻟﻔﺮ ﺴﺪ ﺃﻓﻮﺍﻫﻬﺎ ،ﻛﻤﺎ ﻻ ﳚﺐ ﺑﻄﺒﻌﻬﺎ ﻣِﻦ ﻏﲑ ﺃﻥ ﻳﺴﱢﻠ ﹶﻄﻬﺎ ﺻﺎ ِﺣﺒﻬﺎ ،ﻭﻫﻮ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳ ﺴﺪ ﺃﻧ ﹶﻔﻪ ﰲ ﺍﻹﺣﺮﺍﻡ ﻋﻦ ﺷ ﻢ ﺍﻟﻄﻴﺐ ،ﻭﺇﻥ ﱂ ﳚﺰ ﻟﻪ ﺃﻥ ﻳﺘﻌﻤﺪ ﴰﱠﻪ ،ﻭﻛﺬﻟﻚ ﻻ ﻋﻠﻴﻪ ﺃﻥ ﻳ ﺐ ﻋﻠﻴﻪ ﺃﻥ ﳝﺘﻨﻊ ﻣﻦ ﺍﻟﺴﲑ ﺧﺸﻴﺔ ﺃﻥ ﻳﻮﻃﺊ ﺻﻴﺪﹰﺍ ﰲ ﻃﺮﻳﻘﻪ ،ﻭﺇﻥ ﱂ ﳚﺰ ﻟﻪ ﺃﻥ ﻳﻘﺼﺪ ﳚ ﺫﻟﻚ ،ﻭﻛﺬﻟﻚ ﻧﻈﺎﺋﺮ ﻩ .ﻓﺈﻥ ﻗﻴﻞ :ﻓﻬﻞ ﻳﺪ ﺧ ﹸﻞ ﰲ ﺍﳊﺪﻳﺚ ﺃﺧﺬ ﺍﻟﻜﻤﺄﺓ ﻭﺍﻟﻔﻘﻊ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﻐﻴﺒﹰﺎ ﰲ ﺍﻷﺭﺽ؟ ﻗﻴﻞ :ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ،ﻷﻧﻪ ﲟﱰﻟﺔ ﺍﻟﺜﻤﺮﺓ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﲪﺪ :ﻳﺆﻛﻞ ﻣﻦ ﺷﺠﺮ ﺍﳊﺮﻡ ﺸﺮِﻕ. ﺲ ﻭﺍﻟ ِﻌ ﺍﻟﻀﻐﺎﺑﻴ ﻓﺼﻞ
]ﰲ ﺍﻟﻨﻬﻰ ﻋﻦ ﺗﻨﻔﲑ ﺻﻴﺪﻫﺎ[
٢٩٢ ﺻﻴ ﺪﻫﺎ( ﺻﺮﻳ ﺢ ﰲ ﲢﺮﱘ ﺍﻟﺘﺴﺒﺐ ﺇﱃ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﻭﺍﺻﻄﻴﺎ ِﺩ ِﻩ ﻭﻗﻮﻟﻪ ج) :ﻭﻻ ﻳﻨﻔﱠﺮ ﺑﻜﻞ ﺳﺒﺐ ،ﺣﱴ ﺇﻧﻪ ﻻ ﻳﻨﻔﱢﺮﻩ ﻋﻦ ﻣﻜﺎﻧﻪ ،ﻷﻧﻪ ﺣﻴﻮﺍﻥ ﳏﺘﺮﻡ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ،ﻗﺪ ﺳﺒﻖ ﺇﱃ ﻣﻜﺎﻥ ،ﻓﻬﻮ ﺃﺣ ﻖ ﺑﻪ ،ﻓﻔﻰ ﻫﺬﺍ ﺃﻥ ﺍﳊﻴﻮﺍﻥ ﺍﶈﺘﺮﻡ ﺇﺫﺍ ﺳﺒﻖ ﺇﱃ ﻣﻜﺎﻥ ،ﱂ ﻳﺰﻋﺞ ﻋﻨﻪ. ﻓﺼﻞ
]ﰲ ﲢﺮﱘ ﹸﻟ ﹶﻘﻄﹶﺔ ﺍﳊﺮﻡ[ ﺤﻞﱡ ﺳﺎِﻗ ﹶﻄﺘﻬﺎ ﻭﻗﻮﻟﻪ ج) :ﻭﻻ ﻳ ﹾﻠﺘ ِﻘﻂﹸ ﺳﺎِﻗ ﹶﻄﺘﻬﺎ ﺇﻻ ﻣ ﻦ ﻋ ﺮﹶﻓﻬﺎ( .ﻭﰱ ﻟﻔﻆ) :ﻭ ﹶﻻ ﺗ ِ ﺸ ٍﺪ( ،ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻟﹸ ﹶﻘ ﹶﻄ ﹶﺔ ﺍﳊﺮﻡ ﻻ ﺗﻤﻠﻚ ﲝﺎﻝ ،ﻭﺃﺎ ﻻ ﺗﻠﺘﻘﻂ ﺇﻻ ﻟﻠﺘﻌﺮﻳﻒ ﺇ ﱠﻻ ِﻟﻤﻨ ِ ﻒ ﰲ ﺫﻟﻚ، ﻻ ﻟﻠﺘﻤﻠﻴﻚِ ،ﻭﺇﻻ ﱂ ﻳﻜﻦ ﻟِﺘﺨﺼﻴﺺ ﻣﻜﺔ ﺑﺬﻟﻚ ﻓﺎﺋﺪﺓ ﺃﺻﻼﹰ ،ﻭﻗﺪ ﺍﺧﺘِﻠ ﳊﺮﻡ ﺳﻮﺍﺀ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ، ﳊ ﱢﻞ ﻭﺍ ﹶ ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻟﹸ ﹶﻘ ﹶﻄﺔﹸ ﺍ ِ ﻭﺃﺣ ﺪ ﻗﻮﱃ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ، ﻭﻗﺎﻝ ﺃﲪﺪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ :ﻻ ﳚﻮﺯ ﺍﻟﺘﻘﺎﻃﹸﻬﺎ ﻟﻠﺘﻤﻠﻴﻚ، ﻭﺇﳕﺎ ﳚﻮﺯ ﻟِﺤﻔﻈﻬﺎ ﻟِﺼﺎﺣﺒﻬﺎ ،ﻓﺈﻥ ﺍﻟﺘﻘﻄﻬﺎ ،ﻋﺮﻓﻬﺎ ﺃﺑﺪﹰﺍ ﺣﱴ ﻳﺄﺗﻰ ﺻﺎﺣﺒﻬﺎ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺸﺪ: ﺚ ﺻﺮﻳ ﺢ ﻓﻴﻪ ،ﻭﺍﳌﹸﻨ ِ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻯ ،ﻭﺃﰉ ﻋﺒﻴﺪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﳊﺪﻳ ﹸ ﺍﳌﻌﺮﻑ .ﻭﺍﻟﻨﺎﺷﺪ :ﺍﻟﻄﺎﻟﺐ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ: ﺸ ِﺪ ـ ـ ﺇﺻﺎﺧﺔ ﺍﻟﻨﺎ ِﺷ ِﺪ ﻟِﻠﻤﻨ ِ ﺝ( ،ﻭﻗﺎﻝ ﺍﺑ ﻦ ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( :ﺃﻥ ﺍﻟﻨﱮ ج) :ﻧﻬﻰ ﻋ ﻦ ﻟﹸ ﹶﻘ ﹶﻄ ِﺔ ﺍﳊﹶﺎ )(١ ﺠﺪﻫﺎ ﺻﺎﺣﺒﻬﺎ. ﻭﻫﺐ :ﻳﻌﲎ ﻳﺘ ﺮﻛﹸﻬﺎ ﺣﱴ ﻳ ِ ﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺳﺎﺋﺮ ﺍﻵﻓﺎﻕ ﰲ ﺫﻟﻚ، ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻫﺬﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﻣﻜﺔ ،ﻭﺍﻟﻔﺮ ﺐ ﺍﻟﻀﺎﻟ ِﺔ ﻣِﻦ ﻃﻠﺒﻬﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺘﻔﺮﻗﻮﻥ ﻋﻨﻬﺎ ﺇﱃ ﺍﻷﻗﻄﺎﺭ ﺍﳌﺨﺘﻠﻔﺔ ،ﻓﻼ ﻳﺘﻤﻜﻦ ﺻﺎﺣ ﻭﺍﻟﺴﺆﺍ ِﻝ ﻋﻨﻬﺎ ،ﲞﻼﻑ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ. ﻓﺼﻞ
]ﰲ ﺍﻟﻮﺍﺟﺐ ﺑﻘﺘﻞ ﺍﻟﻌﻤﺪ[
ﺨﻴ ِﺮ ﺍﻟﻨ ﹶﻈ ﺮﻳﻦِ ،ﺇﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻞﹶ ،ﻭﺇﻣﺎ ﻭﻗﻮﻟﻪ ج ﰲ ﺍﳋﻄﺒﺔ) :ﻭ ﻣ ﻦ ﻗﹸِﺘ ﹶﻞ ﹶﻟﻪ ﹶﻗﺘِﻴﻞﹲ ،ﹶﻓﻬ ﻮ ِﺑ ﹶﺃ ﹾﻥ ﻳ ﹾﺄﺧ ﹶﺬ ﺍﻟ ﺪﻳ ﹶﺔ( ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺑﻘﺘﻞ ﺍﻟﻌﻤ ِﺪ ﻻ ﻳﺘﻌﻴﻦ ﰲ ﺍﻟﻘِﺼﺎﺹ ،ﺑﻞ ﻫﻮ ) (١ﺃﺧﺮﺟﻪ ﺑﺘﻤﺎﻣﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٧١٩
٢٩٣ ﺃﺣ ﺪ ﺷﻴﺌﲔ :ﺇﻣﺎ ﺍﻟﻘِﺼﺎﺹ ،ﻭﺇﻣﺎ ﺍﻟﺪﻳ ﹸﺔ. ﻭﰱ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ :ﻭﻫﻰ ﺭﻭﺍﻳﺎﺕ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ. ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺃﺣﺪ ﺷﻴﺌﲔ ،ﺇﻣﺎ ﺍﻟﻘِﺼﺎﺹ ،ﻭﺇﻣﺎ ﺍﻟ ﺪﻳﺔﹸ ،ﻭﺍﳋﲑ ﹸﺓ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻮﱃ ﺑﲔ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ :ﺍﻟﻌﻔ ِﻮ ﳎﺎﻧﺎﹰ ،ﻭﺍﻟﻌﻔ ِﻮ ﺇﱃ ﺍﻟ ﺪﻳﺔِ ،ﻭﺍﻟﻘِﺼﺎﺹِ ،ﻭﻻ ﺧﻼﻑ ﰲ ﲣﻴﲑﻩ ﺑﲔ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ .ﻭﺍﻟﺮﺍﺑﻊ :ﺍﳌﺼﺎﳊﺔ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟ ﺪﻳﺔِ ،ﻓﻴﻪ ﻭﺟﻬﺎﻥ .ﺃﺷﻬﺮﳘﺎ ﻣﺬﻫﺒﹰﺎ: ﺟﻮﺍﺯﻩ .ﻭﺍﻟﺜﺎﱏ :ﻟﻴﺲ ﻟﻪ ﺍﻟﻌﻔﻮ ﻋﻠﻰ ﻣﺎﻝ ﺇﻻ ﺍﻟ ﺪﻳﺔ ﺃﻭ ﺩﻭﺎ ،ﻭﻫﺬﺍ ﺃﺭﺟ ﺢ ﺩﻟﻴﻼﹰ ،ﻓﺈﻥ ﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺇﺣﺪﻯ ﻚ ﻃﻠﺒﻪ ﺑﻌﺪ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺍﺧﺘﺎﺭ ﺍﻟ ﺪﻳﺔ ،ﺳﻘﻂ ﺍﻟﻘﻮﺩ ،ﻭﱂ ﳝِﻠ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻣﺎﻟﻚ. ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱏ :ﺃﻥ ﻣﻮ ِﺟﺒﻪ ﺍﻟﻘﹶﻮﺩ ﻋﻴﻨﺎﹰ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﻔﻮ ﺇﱃ ﺍﻟ ﺪﻳﺔ ﺇﻻ ﺑﺮﺿﻰ ﺐ ﻣﺎﻟﻚ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳉﺎﱏ ،ﻓﺈﻥ ﻋﺪﻝ ﺇﱃ ﺍﻟﺪﻳﺔ ﻭﱂ ﻳﺮﺽ ﺍﳉﺎﱏ ،ﻓﻘﹶﻮﺩﻩ ﲝﺎﻟﻪ ،ﻭﻫﺬﺍ ﻣﺬﻫ ﺍﻷُﺧﺮﻯ ﻭﺃﰉ ﺣﻨﻴﻔﺔ. ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻣﻮ ِﺟﺒﻪ ﺍﻟﻘﹶﻮ ﺩ ﻋﻴﻨﹰﺎ ﻣﻊ ﺍﻟﺘﺨﻴﲑ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟ ﺪﻳﺔ ،ﻭﺇﻥ ﱂ ﻳﺮﺽ ﺍﳉﺎﱏ ،ﻓﺈﺫﺍ ﻋﻔﺎ ﻋﻦ ﺍﻟﻘِﺼﺎﺹ ﺇﱃ ﺍﻟ ﺪﻳﺔ ،ﻓﺮﺿ ﻰ ﺍﳉﺎﱏ ،ﻓﻼ ﺇﺷﻜﺎﻝﹶ ،ﻭﺇﻥ ﱂ ﻳﺮﺽ ،ﻓﻠﻪ ﺐ ﺃﺣ ﺪ ﺍﻟﺸﻴﺌﲔ ،ﻓﻠﻪ ﺍﻟﻌﻮ ﺩ ﺇﱃ ﺍﻟﻘِﺼﺎﺹ ﻋﻴﻨﺎﹰ ،ﻓﺈﻥ ﻋﻔﺎ ﻋﻦ ﺍﻟﻘﹶﻮﺩ ﻣﻄﻠﻘﺎﹰ ،ﻓﺈﻥ ﻗﻠﻨﺎ :ﺍﻟﻮﺍﺟ ﺐ ﺍﻟﻘِﺼﺎﺹ ﻋﻴﻨﺎﹰ ،ﺳﻘﻂ ﺣﻘﱡﻪ ﻣﻨﻬﺎ. ﺍﻟﺪﻳﺔ ،ﻭﺇﻥ ﻗﻠﻨﺎ :ﺍﻟﻮﺍﺟ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻓﻴﻤﺎ ﻟﻮ ﻣﺎﺕ ﺍﻟﻘﺎﺗﻞ؟ ﺐ ﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻷﻥ ﺍﻟﻮﺍﺟ ﻂ ﺍﻟ ﺪﻳﺔ ،ﻭﻫﻮ ﻣﺬﻫ ﻗﻠﻨﺎ :ﰲ ﺫﻟﻚ ﻗﻮﻻﻥ :ﺃﺣﺪﳘﺎ :ﺗﺴﻘ ﹸ ﺹ ﻋﻴﻨﺎﹰ ،ﻭﻗﺪ ﺯﺍﻝ ﳏﻞﱡ ﺍﺳﺘﻴﻔﺎﺋﻪ ﺑﻔﻌﻞ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻓﺄﺷﺒﻪ ﻣﺎ ﻟﻮ ﻣﺎﺕ ﺍﻟﻌﺒ ﺪ ﻋﻨﺪﻫﻢ ﺍﻟ ِﻘﺼﺎ ﺵ ﺍﳉﻨﺎﻳﺔ ﻻ ﻳﻨﺘ ِﻘ ﹸﻞ ﺇﱃ ِﺫﻣﺔ ﺍﻟﺴﻴﺪِ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﺗﻠﻒ ﺍﻟﺮﻫﻦ ﻭﻣﻮﺕ ﺍﳉﺎﱏ ،ﻓﺈﻥ ﺃﺭ ﻂ ﺍﳊ ﻖ ﻟﺜﺒﻮﺗﻪ ﰲ ﺫِﻣﺔ ﺍﻟﺮﺍﻫﻦ ﻭﺍﳌﻀﻤﻮ ِﻥ ﻋﻨﻪ ،ﻓﻠﻢ ﻳﺴﻘﻂ ﺑﺘﻠﻒ ﺚ ﻻ ﻳﺴ ﹸﻘ ﹸ ﺍﻟﻀﺎﻣﻦ ،ﺣﻴ ﹸ ﺍﻟﻮﺛﻴﻘﺔ. ﺹ ﻣﻦ ﻏﲑ ﲔ ﺍﻟﺪﻳ ﹸﺔ ﰲ ِﺗﺮﻛﺘﻪ ،ﻷﻧﻪ ﺗﻌﺬﱠﺭ ﺍﺳﺘﻴﻔﺎ ُﺀ ﺍﻟﻘِﺼﺎ ِ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ :ﺗﺘﻌ ﺐ ﺍﻟﻮﺭﺛﺔ ﻣﻦ ﺍﻟﺪﻡ ﻭﺍﻟ ﺪﻳﺔ ﳎﺎﻧﺎﹰ ،ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻟﻮ ﺇﺳﻘﺎﻁ ،ﻓﻮﺟﺐ ﺍﻟﺪﻳ ﹸﺔ ﻟﺌﻼ ﻳﺬﻫ ﺍﺧﺘﺎﺭ ﺍﻟ ِﻘﺼﺎﺹ ،ﰒ ﺍﺧﺘﺎﺭ ﺑﻌﺪﻩ ﺍﻟﻌﻔﻮ ﺇﱃ ﺍﻟ ﺪﻳﺔ ،ﻫﻞ ﻟﻪ ﺫﻟﻚ؟ ﻗﻠﻨﺎ :ﻫﺬﺍ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﺃ ﱠﻥ ﻟﻪ ﺫﻟﻚ ،ﻷﻥ ﺍﻟﻘِﺼﺎﺹ ﺃﻋﻠﻰ ،ﻓﻜﺎﻥ ﻟﻪ ﺍﻻﻧﺘﻘﺎ ﹸﻝ ﺇﱃ ﺍﻷﺩﱏ ،ﻭﺍﻟﺜﺎﱏ :ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ،ﻷﻧﻪ ﳌﺎ ﺍﺧﺘﺎﺭ ﺍﻟﻘِﺼﺎﺹ ،ﻓﻘﺪ ﺃﺳﻘﻂ ﺍﻟ ﺪﻳﺔ ﺑﺎﺧﺘﻴﺎﺭﻩ
٢٩٤ ﻟﻪ ،ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﻮ ﺩ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺇﺳﻘﺎﻃﻬﺎ. ﲔ ﻗﻮﻟﻪ ج ) :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﻋ ﻤ ﺪﺍﹰ ،ﹶﻓﻬ ﻮ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﲡﻤﻌﻮﻥ ﺑﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺑ ﹶﻗ ﻮ ﺩ(؟. ﺽ ﺑﻴﻨﻬﻤﺎ ﺑﻮﺟﻪ ،ﻓﺈﻥ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟ ﹶﻘﻮﺩ ﺑﻘﺘﻞ ﺍﻟﻌﻤﺪ، ﻗﻴﻞ :ﻻ ﺗﻌﺎﺭ ﺨﻴ ِﺮ ﺍﻟﻨ ﹶﻈ ﺮﻳ ِﻦ( ﻳﺪﻝ ﻋﻠﻰ ﲣﻴﲑﻩ ﺑﲔ ﺍﺳﺘﻴﻔﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻟﻪ ﻭﺑﲔ ﺃﺧﺬ ﻭﻗﻮﻟﻪ) :ﹶﻓﻬ ﻮ ِﺑ ﻯ ﺗﻌﺎﺭﺽ؟ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﺑﺪﻟﻪ ،ﻭﻫﻮ ﺍﻟ ﺪﻳﺔﹸ ،ﻓﺄ ﺐ ﻋﹶﻠﻴﻜﹸﻢ ﺚ ﻧﻈ ﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸِﺘ ﺍﻟ ِﻘﺼﺎ ﺐ ﻟﻪ ،ﻭﺑﲔ ﺑﺪﻟﻪ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﺹ﴾ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻰ ﲣﻴﲑ ﺍﳌﺴﺘﺤﻖ ﻟﻪ ﺑﲔ ﻣﺎ ﻛﹸِﺘ ﻓﺼﻞ
]ﰲ ﺇﺑﺎﺣﺔ ﻗﻄﻊ ﺍﻹ ﹾﺫ ِﺧ ﺮ ﻣﻦ ﺍﳊﺮﻡ[ ﻭﻗﻮﻟﻪ ج ﰲ ﺍﳋﻄﺒﺔ) :ﺇﻻﱠﺍﻹ ﹾﺫ ِﺧ ﺮ( ،ﺑﻌﺪ ﻗﻮ ِﻝ ﺍﻟﻌﺒﺎﺱ ﻟﻪ :ﺇﻻ ﺍﻹ ﹾﺫ ِﺧﺮ ،ﻳﺪﻝ ﻋﻠﻰ ﻣﺴﺄﻟﺘﲔ: ﺇﺣﺪﺍﳘﺎ :ﺇﺑﺎﺣﺔ ﻗﻄﻊ ﺍﻹ ﹶﺫ ِﺧ ﺮ. ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻥ ﻳﻨﻮﻳﻪ ﻣﻦ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ،ﻭﻻ ﻗﺒﻞ ﻓﺮﺍﻏﻪ ،ﻷﻥ ﺍﻟﻨﱮ ج ﻟﻮ ﻛﺎﻥ ﻧﺎﻭﻳﹰﺎ ﻻﺳﺘﺜﻨﺎﺀ ﺍﻹ ﹾﺫﺧِﺮ ﻣﻦ ﺃﻭﻝ ﻛﻼﻣﻪ ،ﺃﻭ ﻗﺒ ﹶﻞ ﲤﺎﻣﻪ ،ﱂ ﻳﺘﻮﻗﻒ ﺍﺳﺘﺜﻨﺎﺅﻩ ﻟﻪ ﻋﻠﻰ ﺳﺆﺍﻝ ﺍﻟﻌﺒﺎﺱ ﻟﻪ ﺫﻟﻚ ،ﻭﺇﻋﻼﻣﻪ ﺃﻢ ﻻ ﺑ ﺪ ﳍﻢ ﻣﻨﻪ ِﻟ ﹶﻘﻴِﻨ ِﻬ ﻢ ﻭﺑﻴﻮﻢ، ﻭﻧﻈﲑ ﻫﺬﺍ ﺍﺳﺘﺜﻨﺎﺅﻩ ج ﻟِﺴﻬﻴﻞ ﺍﺑﻦ ﺑﻴﻀﺎﺀ ﻣﻦ ﺃﺳﺎﺭﻯ ﺑﺪﺭ ﺑﻌﺪ ﺃﻥ ﺫﻛﱠﺮ ﻩ ﺑﻪ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ، ﻓﻘﺎﻝ) :ﻻ ﻳﻨ ﹶﻔِﻠﺘ ﻦ ﺃ ﺣ ﺪ ِﻣﻨﻬﻢ ﺇﻻ ِﺑ ِﻔﺪﺍﺀ ﹶﺃ ﻭ ﺿ ﺮﺑ ِﺔ ﻋﻨٍ ﻖ( ﻓﻘﺎﻝ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ :ﺇﻻ ﺳﻬﻴ ﹶﻞ ﺍﺑ ﻦ )(١ ﺑﻴﻀﺎﺀ ،ﻓﺈﱏ ﲰﻌﺘﻪ ﻳﺬﻛﺮ ﺍﻹﺳﻼﻡ ،ﻓﻘﺎﻝ) :ﺇ ﱠﻻ ﺳ ﻬﻴ ﹶﻞ ﺍﺑ ﻦ ﺑﻴﻀﺎﺀ( ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻗﺪ ﻧﻮﻯ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﻣﻦ ﺃﻭﻝ ﻛﻼﻣﻪ. ﻭﻧﻈﲑﻩ ﺃﻳﻀﹰﺎ ﻗﻮ ﹸﻝ ﺍ ﹶﳌﻠﹶﻚ ﻟِﺴﻠﻴﻤﺎﻥ ﳌﺎ ﻗﺎﻝَ ):ﻷﻃﹸﻮﹶﻓ ﻦ ﺍﻟﻠﱠﻴﹶﻠ ﹶﺔ ﻋﻠﹶﻰ ﻣِﺎﹶﺋ ِﺔ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﺗِﻠﺪ ﹸﻛﻞﱡ ﺍﻣﺮﹶﺃ ٍﺓ ﻏﹸﻼﻣﹰﺎ ﻳﻘﹶﺎِﺗ ﹸﻞ ﰲ ﺳﺒﻴ ِﻞ ﺍﻟﻠﱠﻪ( ،ﻓﻘﺎﻝ ﻟﻪ ﺍ ﹶﳌﹶﻠﻚ :ﹸﻗ ﹾﻞ :ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ،ﹶﻓﹶﻠ ﻢ ﻳﻘﹸﻞﹾ، ﲨﻌﻮﻥ(،ﻭﰱ ﻟﻔﻆ: ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻰ ج) :ﹶﻟ ﻮ ﻗﹶﺎ ﹶﻝ:ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ،ﹶﻟﻘﹶﺎﺗﻠﹸﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ﹶﺃ )ﹶﻟﻜﹶﺎ ﹶﻥ ﺩﺭﻛﹰﺎ ِﻟﺤﺎ ﺟِﺘ ِﻪ() (٢ﻓﺄﺧﱪ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻟﻮ ﻭﻗﻊ ﻣﻨﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻟﻨﻔﻌﻪ ،ﻭﻣﻦ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ )(٣٨٣/١ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٥٢٦ ،٥٢٤/١١
٢٩٥ ﻳﺸﺘﺮﻁ ﺍﻟﻨﻴﺔ ﻳﻘﻮﻝ :ﻻ ﻳﻨﻔﻌﻪ. ﷲ َﻷ ﹾﻏﺰ ﻭﻥﱠ ﹸﻗ ﺮﻳﺸﹰﺎ( ﺛﻼﺛﺎﹰ ،ﰒ ﷲ َﻷ ﹾﻏﺰ ﻭﻥﱠ ﹸﻗ ﺮﻳﺸﺎﹰ ،ﻭﺍ ِ ﻭﻧﻈ ﲑ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ج) :ﻭﺍ ِ )(١ ﺳﻜﺖ ،ﰒ ﻗﺎﻝ):ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ( ،ﻓﻬﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﺳﻜﻮﺕ ،ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﺇﻧﺸﺎﺀ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ،ﻭﻫﻮ ﺏ ﺑﻼ ﺭﻳﺐ ،ﻭﺍﳌﺼ ﲑ ﺇﱃ ﻣﻮﺟﺐ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ﺃﻭﱃ ..ﻭﺑﺎﷲ ﺍﻟﺼﻮﺍ ﺍﻟﺘﻮﻓﻴﻖ. ﻓﺼﻞ
]ﰱﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳊﺪﻳﺚ ﰲ ﻋﻬﺪﻩ ج[
ﻼ ﻣِﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻘﺎﻝ ﻟﻪ :ﺃﺑﻮ ﺷﺎﻩ ،ﻗﺎﻡ ،ﻓﻘﺎﻝ :ﺍﻛﺘﺒﻮﺍ ﱃ ،ﻓﻘﺎﻝ ﻭﰱ ﺍﻟﻘﺼﺔ :ﺃﻥ ﺭﺟ ﹰ ﺍﻟﻨﱮ ج) :ﺍ ﹾﻛﺘﺒﻮﺍ ﻷﰉ ﺷﺎﻩ() ،(٢ﻳﺮﻳ ﺪ ﺧﻄﺒﺘﻪ ،ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ،ﻭﻧﺴﺦ ﺐ ﻋﻨﻰ ﺷﻴﺌﹰﺎ ﹶﻏﻴ ﺮ ﺍﻟ ﹸﻘﺮﺁﻥِ، ﺍﻟﻨﻬﻰ ﻋﻦ ِﻛﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ) :ﻣ ﻦ ﹶﻛﺘ ﹶﻓ ﹾﻠﻴ ﻤﺤﻪ (٣)(ﻭﻫﺬﺍ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺧﺸﻴﺔ ﺃﻥ ﳜﺘﻠِﻂ ﺍﻟﻮﺣ ﻰ ﺍﻟﺬﻯ ﻳﺘﻠﹶﻰ ﺑﺎﻟﻮﺣﻰ ﺍﻟﺬﻯ ﻻ ﻳﺘﻠﹶﻰ ،ﰒ ﺃﺫِﻥ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﳊﺪﻳﺜﻪ. ﻭﺻﺢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ،ﻭﻛﺎﻥ ﳑﺎ ﻛﺘﺒﻪ ﺻﺤﻴﻔﺔ ﺗﺴﻤﻰ ﺍﻟﺼﺎﺩﻗﺔ ،ﻭﻫﻰ ﺍﻟﱴ ﺭﻭﺍﻫﺎ ﺣﻔﻴﺪﻩ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ،ﻋﻦ ﺃﺑﻴﻪ ﻋﻨﻪ ،ﻭﻫﻰ ﻣﻦ ﺃﺻﺢ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻛﺎﻥ ﺑﻌﺾ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﳚﻌﻠﻬﺎ ﰲ ﺩﺭﺟﺔ ﺃﻳﻮﺏ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻭﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ ﺍﺣﺘﺠﻮﺍ ﺎ. ﻓﺼﻞ
]ﰲ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻯ ﻓﻴﻪ ﺻﻮﺭ[ ﻭﰱ ﺍﻟﻘﺼﺔ :ﺃﻥ ﺍﻟﻨﱮ ج ﺩﺧﻞ ﺍﻟﺒﻴﺖ ،ﻭﺻﻠﱠﻰ ﻓﻴﻪ ،ﻭﱂ ﻳﺪﺧﻠﻪ ﺣﱴ ﻣﺤﻴﺖ ﺍﻟﺼﻮ ﺭ ﻣﻨﻪ ،ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﺼ ﻮﺭِ ،ﻭﻫﺬﺍ ﺃﺣ ﻖ ﺑﺎﻟﻜﺮﺍﻫﺔ ﻣﻦ ﺍﻟﺼﻼﺓ ﺖ ﰲ ﺍﳊﻤﺎﻡ ،ﻷﻥ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳊﻤﺎﻡ ،ﺇﻣﺎ ﻟﻜﻮﻧﻪ ﻣ ِﻈﻨﺔ ﺍﻟﻨﺠﺎﺳﺔ ،ﻭﺇﻣﺎ ﻟﻜﻮﻧﻪ ﺑﻴ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٣٢٨٥ﰲ ﺍﻷﳝﺎﻥ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٤/٥ﰲ ﺍﻟﻠﻘﻄﺔ. ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٣٠٠٤ﰲ ﺍﻟﺰﻫﺪ.
٢٩٦ ﺸ ﺮﻙِ ،ﻭﻏﺎِﻟﺐ ﺷﺮﻙ ﺍﻷُﻣﻢ ﻛﺎﻥ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﺃﻣﺎ ﳏﻞﱡ ﺍﻟﺼﻮﺭ ،ﹶﻓ ﻤ ِﻈﻨﺔﹸ ﺍﻟ ﺟﻬﺔ ﺍﻟﺼﻮﺭ ﻭﺍﻟﻘﺒﻮﺭ. ﻓﺼﻞ
]ﰲ ﺟﻮﺍﺯ ِﻟﺒﺲ ﺍﻟﺴﻮﺍﺩ ﺃﺣﻴﺎﻧﹰﺎ[ ﻭﰱ ﺍﻟﻘﺼﺔ :ﺃﻧﻪ ﺩﺧﻞ ﻣﻜﺔ ،ﻭﻋﻠﻴﻪ ﻋﻤﺎﻣﺔ ﺳﻮﺩﺍﺀ ،ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ِﻟﺒﺲ ﺍﻟﺴﻮﺍﺩ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭ ِﻣ ﻦ ﹶﺛ ﻢ ﺟﻌﻞ ﺧﻠﻔﺎﺀ ﺑﲎ ﺍﻟﻌﺒﺎﺱ ِﻟﺒﺲ ﺍﻟﺴﻮﺍﺩ ﺷﻌﺎﺭﹰﺍ ﳍﻢ ،ﻭﻟِﻮﻻﻢ، ﻭﻗﻀﺎﻢ ،ﻭﺧﻄﺒﺎﺋﻬﻢ ،ﻭﺍﻟﻨﱮ ج ﱂ ﻳﻠﺒﺴﻪ ﻟﺒﺎﺳﹰﺎ ﺭﺍﺗﺒﺎﹰ ،ﻭﻻ ﻛﺎﻥ ﺷﻌﺎﺭﻩ ﰲ ﺍﻷﻋﻴﺎﺩ، ﺲ ﺍﻟﻌﻤﺎﻣﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻳﻮ ﻡ ﺍﻟﻔﺘﺢ ﺩﻭﻥ ﺳﺎﺋﺮ ﳉﻤﻊ ،ﻭﺍﺎﻣﻊ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﺍﺗﻔﻖ ﻟﻪ ﻟﺒ ﻭﺍ ﹸ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﱂ ﻳﻜﻦ ﺳﺎِﺋﺮ ﻟﺒﺎﺳﻪ ﻳﻮﻣﺌﺬ ﺍﻟﺴﻮﺍﺩ ،ﺑﻞ ﻛﺎﻥ ﻟﻮﺍﺅﻩ ﺃﺑﻴﺾ. ﻓﺼﻞ
]ﰲ ﺃﻥ ﲢﺮﱘ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻛﺎﻥ ﻋﺎﻡ ﺍﻟﻔﺘﺢ[ ﻭﳑﺎ ﻭﻗﻊ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﺇﺑﺎﺣ ﹸﺔ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ،ﰒ ﺣﺮﻣﻬﺎ ﻗﺒ ﹶﻞ ﺧﺮﻭﺟﻪ ﻣِﻦ ﻒ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﺣﺮﻣﺖ ﻓﻴﻪ ﺍﳌﹸﺘﻌﺔ ،ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ: ﻣﻜﺔ،ﻭﺍ ﺧﺘِﻠ ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻳﻮﻡ ﺧﻴﺒﺮ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ.ﻣﻨﻬﻢ :ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﻏﲑﻩ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻋﺎ ﻡ ﻓﺘﺢ ﻣﻜﺔ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﺑ ِﻦ ﻋﻴﻴﻨﺔ ،ﻭﻃﺎﺋﻔﺔ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻋﺎﻡ ﺣﻨﻴﻦ ،ﻭﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻘﻮ ﹸﻝ ﺍﻟﺜﺎﱏ ،ﻻﺗﺼﺎﻝ ﻏﺰﺍﺓ ﺣﻨﻴﻦ ﺑﺎﻟﻔﺘﺢ. ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ،ﻭﻫﻮ ﻭﻫﻢ ﻣﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ،ﺳﺎﻓﺮ ﻓﻴﻪ ﻭﳘﹸﻪ ﻣﻦ ﻓﺘﺢ ﻭﺍﻟﺮﺍﺑﻊ :ﺃﻧﻪ ﻋﺎ ﻡ ﺣ ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ﺠ ِﺔ ﺍﻟﻮﺩﺍﻉ ،ﻛﻤﺎ ﺳﺎﻓﺮ ﻭﻫﻢ ﻣﻌﺎﻭﻳﺔ ﻣﻦ ﻋﻤﺮ ِﺓ ﺍﳉِﻌﺮﺍﻧﺔ ﺇﱃ ﺣ ﻣﻜﺔ ﺇﱃ ﺣ ﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲟﺸﻘﺺ ﻋﻠﻰ ﺍﳌﺮﻭﺓ ﰲ ﺣﺠﺘﻪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ﺣﻴﺚ ﻗﺎﻝ :ﻗﺼﺮ ﺍﳊﹶﺞ ،ﻭﺳﻔ ﺮ ﺍﻟﻮﻫﻢ ﻣِﻦ ﺯﻣﺎﻥ ﺇﱃ ﺯﻣﺎﻥ ،ﻭﻣِﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ،ﻭﻣِﻦ ﻭﺍﻗﻌﺔ ﺇﱃ ﻭﺍﻗﻌﺔ، ﺤﻔﱠﺎﻅ ﻓﻤﻦ ﺩﻭﻢ. ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺮﺽ ﻟﻠ ﻭﺍﻟﺼﺤﻴﺢ:ﺃ ﱠﻥ ﺍﳌﹸﺘﻌﺔﺇﳕﺎ ﺣﺮﻣﺖ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ،ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻢ ﺍﺳﺘﻤﺘﻌﻮﺍ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ﻣﻊ ﺍﻟﻨﱮ ج ﺑﺈﺫﻧﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺤﺮ ﱘ ﺯﻣ ﻦ ﺧﻴﺒﺮ ،ﻟﺰﻡ ﺍﻟﻨﺴ ﺦ ﻣﺮﺗﲔ، ﻭﻫﺬﺍ ﻻ ﻋﻬﺪ ﲟﺜﻠﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﻳﻘ ﻊ ﻣﺜﻠﹸﻪ ﻓﻴﻬﺎ ،ﻭﺃﻳﻀﹰﺎ :ﻓﺈﻥ ﺧﻴﺒﺮ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ
٢٩٧ ﺤ ﻦ ﻣﺴﻠﻤﺎﺕ ،ﻭﺇﳕﺎ ﹸﻛﻦ ﻳﻬﻮﺩﻳﺎﺕ ،ﻭﺇﺑﺎﺣﺔ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﱂ ﺗﻜﻦ ﺛﺒﺘﺖ ﺑﻌﺪ ،ﺇﳕﺎ ﺃﹸِﺑ ﺏ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺑﻘﻮﻟﻪ﴿ :ﺍﻟﻴ ﻮ ﻡ ﺃﹸ ِﺣﻞﱠ ﹶﻟﻜﹸﻢ ﺍﻟ ﱠﻄﻴﺒﺎﺕ ،ﻭ ﹶﻃﻌﺎ ﻡ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﹾﺍ ﺍﹾﻟ ِﻜﺘﺎ ﺕ ِﻣ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺼﻨﺎ ﺤ ﺕ ﻭﺍﹾﻟﻤ ﺕ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﺎ ِ ﺼﻨﺎ ﺤ ِﺣ ﹲﻞ ﱠﻟ ﹸﻜﻢ ،ﻭ ﹶﻃﻌﺎ ﻣ ﹸﻜ ﻢ ِﺣ ﹲﻞ ﹶﻟ ﻬﻢ،ﻭﺍﹾﻟ ﻤ ﺍﹾﻟ ِﻜﺘﺎ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺏ ﻣِﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ﴾]ﺍﳌﺎﺋﺪﺓ ،[٥ :ﻭﻫﺬﺍ ﻣﺘﺼﻞ ﺑﻘﻮﻟﻪ﴿ :ﺍﻟﻴ ﻮ ﻡ ﺃ ﹾﻛ ﻤ ﹾﻠ ﺲ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﻣِﻦ ﺩِﻳِﻨ ﹸﻜ ﻢ﴾]ﺍﳌﺎﺋﺪﺓ ،[٣ :ﻭﻫﺬﺍ ﺩِﻳﻨ ﹸﻜ ﻢ﴾]ﺍﳌﺎﺋﺪﺓ ،[٣ :ﻭﺑﻘﻮﻟﻪ﴿ :ﺍﻟﻴ ﻮ ﻡ ﻳِﺌ ﻛﺎﻥ ﰲ ﺁﺧِﺮ ﺍﻷﻣﺮ ﺑﻌﺪ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﺃﻭ ﻓﻴﻬﺎ ،ﻓﻠﻢ ﺗﻜﻦ ﺇﺑﺎﺣ ﹸﺔ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺛﺎﺑﺘﺔ ﺯﻣ ﻦ ﺧﻴﺒﺮ ،ﻭﻻ ﻛﺎﻥ ﻟﻠﻤﺴﻠﻤﲔ ﺭﻏﺒ ﹲﺔ ﰲ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻨﺴﺎﺀ ﻋﺪﻭﻫﻢ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ،ﻭﺑﻌﺪ ﺻ ﺮ ﹶﻥ ﺇﻣﺎ ًﺀ ﻟﻠﻤﺴﻠﻤﲔ .ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲟﺎ ﺛﺒﺖ ﺍﻟﻔﺘﺢ ﺍﺳﺘ ِﺮﻕ ﻣﻦ ﺍﺳﺘ ِﺮﻕ ﻣﻨﻬﻦ ،ﻭ ِ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ) :ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪ ج ﻰ ﻋﻦ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﻳﻮﻡ ﺧﻴﺒﺮ ،ﻭﻋﻦ ﺃ ﹾﻛ ِﻞ ﹸﻟﺤﻮﻡ ﺍ ﹸ ﳊﻤﺮ ﺍﻹﻧﺴﻴﺔ() (١ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﺻﺮﻳﺢ؟ ﺚ ﻗﺪ ﺻﺤﺖ ﺭﻭﺍﻳﺘﻪ ﺑﻠﻔﻈﲔ :ﻫﺬﺍ ﺃﺣﺪﳘﺎ .ﻭﺍﻟﺜﺎﱏ :ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻗﻴﻞ :ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ﻳﻮ ﻡ ﺧﻴﺒﺮ ،ﻫﺬﻩ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻰ ﺍﻟﻨﱮ ج ﻋﻦ ﻧِﻜﺎﺡ ﺍﳌﹸﺘﻌﺔ ،ﻭﻋﻦ ﻟﹸﺤﻮﻡ ﺍ ﹸ ﳊﻤﺮ ﻋﻦ ﺍﻟﺰﻫﺮﻯ ،ﻗﺎﻝ ﻗﺎﺳﻢ ﺑﻦ ﺃﺻﺒﻎ :ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ :ﻳﻌﲎ ﺃﻧﻪ ﻰ ﻋﻦ ﳊﻮﻡ ﺍ ﹸ ﺍﻷﻫﻠﻴﺔ ﺯﻣ ﻦ ﺧﻴﺒﺮ ،ﻻ ﻋﻦ ﻧﻜﺎﺡ ﺍﳌﹸﺘﻌﺔ،ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﻤﺮ،ﻭﰱ )ﺍﻟﺘﻤﻬﻴﺪ( :ﰒ ﻗﺎﻝ :ﻋﻠﻰ ﻑ ﻟﺘﺤﺮﳝﻬﻦ ،ﻓﺮﻭﺍﻩ :ﺣﺮﻡ ﺾ ﺍﻟﺮﻭﺍﺓ ﺃﻥ ﻳﻮ ﻡ ﺧﻴﺒﺮ ﻇﺮ ﻫﺬﺍ ﺃﻛﺜ ﺮ ﺍﻟﻨﺎﺱ ﺍﻧﺘﻬﻰ ،ﻓﺘﻮﻫﻢ ﺑﻌ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ﺍﳌﹸﺘﻌﺔ ﺯﻣﻦ ﺧﻴﺒﺮ ،ﻭﺍﳊﹸﻤ ﺮ ﺍﻷﻫﻠﻴﺔ ،ﻭﺍﻗﺘﺼﺮ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺑﻌﺾ ﺍﳊﺪﻳﺚ ،ﻓﻘﺎﻝ :ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﹸﺘﻌﺔ ﺯﻣﻦ ﺧﻴﺒﺮ ،ﻓﺠﺎﺀ ﺑﺎﻟﻐﻠﻂ ﺍﻟﺒﻴﻦ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﺄﻯ ﻓﺎﺋﺪﺓ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺘﺤﺮﳝﲔ ،ﺇﺫﺍ ﱂ ﻳﻜﻮﻧﺎ ﻗﺪ ﻭﻗﻌﺎ ﰲ ﻭﻗﺖ ﺚ ﺭﻭﺍﻩ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﳊ ﻤﺮِ؟ ﻗﻴﻞ :ﻫﺬﺍ ﺍﳊﺪﻳ ﹸ ﻭﺍﺣﺪ ،ﻭﺃﻳﻦ ﺍﳌﹸﺘﻌ ﹸﺔ ﻣِﻦ ﲢﺮﱘ ﺍ ﹸ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﳏﺘﺠﹰﺎ ﺑﻪ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺒﺎﺱ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ،ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺒﻴﺢ ﺍﳌﹸﺘﻌﺔ ﳊﻤﺮ ،ﻓﻨﺎﻇﺮﻩ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ،ﻭﺭﻭﻯ ﻟﻪ ﺍﻟﺘﺤﺮﳝﲔ ،ﻭﻗﻴﺪ ﲢﺮ ﱘ ﻭﳊﻮﻡ ﺍ ﹸ ﳊﻤﺮ ﺑﺰﻣﻦ ﺧﻴﺒﺮ ،ﻭﺃﻃﻠﻖ ﲢﺮ ﱘ ﺍﳌﹸﺘﻌﺔ ﻭﻗﺎﻝ :ﺇﻧﻚ ﺍﻣﺮﺅ ﺗﺎﺋﻪ ،ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﺮﻡ ﺍﹸ ﳊﻤﺮ ﺍﻷﻫﻠﻴﺔ ﻳﻮ ﻡ ﺧﻴﺒﺮ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺳﻔﻴﺎ ﹸﻥ ﺑ ﻦ ﻋﻴﻴﻨﺔ ،ﻭﻋﻠﻴﻪ ﺃﻛﺜ ﺮ ﺍﳌﹸﺘﻌﺔ ،ﻭﺣﺮﻡ ﳊﻮﻡ ﺍ ﹸ ﺍﻟﻨﺎﺱ ،ﻓﺮﻭﻯ ﺍﻷﻣﺮﻳﻦ ﳏﺘﺠﹰﺎ ﻋﻠﻴﻪ ﻤﺎ ،ﻻ ﻣﻘﻴﺪﹰﺍ ﳍﻤﺎ ﺑﻴﻮﻡ ﺧﻴﺒﺮ ..ﻭﺍﷲ ﺍﳌﻮﻓﻖ.ﻭﻟﻜﻦ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٣٦٩/٧ﰲ ﺍﳌﻐﺎﺯﻱ.
٢٩٨ ﻫﻬﻨﺎ ﻧﻈﺮ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻧﻪ :ﻫ ﹾﻞ ﺣﺮﻣﻬﺎ ﲢﺮ ﱘ ﺍﻟﻔﻮﺍﺣﺶ ﺍﻟﱴ ﻻ ﺗﺒﺎﺡ ﲝﺎﻝ ،ﺃﻭ ﺣﺮﻣﻬﺎ ﻋﻨﺪ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ ،ﻭﺃﺑﺎﺣﻬﺎ ﻟﻠﻤﻀﻄﺮ؟ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﻧﻈﺮ ﻓﻴﻪ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻭﻗﺎﻝ :ﺃﻧﺎ ﺃﲝﺘﻬﺎ ﻟﻠﻤﻀﻄﺮ ﻛﺎﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ،ﻓﻠﻤﺎ ﺗﻮ ﺳ ﻊ ﻓﻴﻬﺎ ﻣ ﻦ ﺗﻮﺳﻊ ،ﻭﱂ ﻳﻘﻒ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ،ﺃﻣﺴﻚ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻹﻓﺘﺎﺀ ﲝﻠﱢﻬﺎ ،ﻭﺭﺟﻊ ﻋﻨﻪ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻳﺮﻯ ﺇﺑﺎﺣﺘﻬﺎ ﻭﻳﻘﺮﺃ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺕ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ﴾]ﺍﳌﺎﺋﺪﺓ ،[٨٧ :ﻓﻔﻰ ﺤ ﺮﻣﻮﹾﺍ ﹶﻃﻴﺒﺎ ِ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﻻ ﺗ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻨﻪ ﻗﺎﻝ :ﻛﻨﺎ ﻧﻐﺰﻭ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻟﻴﺲ ﻟﻨﺎ ﻧِﺴﺎﺀ ،ﻓﻘﻠﻨﺎ :ﺃﻻ ﳔﺘﺼِﻰ؟ ﻓﻨﻬﺎﻧﺎ ،ﰒ ﺭﺧﺺ ﻟﻨﺎ ﺃﻥ ﻧﻨﻜﺢ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺜﻮ ِ ﺏ ﺇﱃ ﺃﺟﻞ ،ﰒ ﻗﺮﺃ ﻋﺒﺪ ﺍﻟﻠﱠﻪ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺤﺐ ﺕ ﻣﺎﹶﺃ ﺣﻞﱠ ﺍﻟﻠﱠﻪ ﹶﻟ ﹸﻜ ﻢ ﻭ ﹶﻻ ﺗ ﻌﺘﺪﻭﺍ،ﺇﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻻ ﻳ ِ ﺤ ﺮﻣﻮﹾﺍ ﹶﻃﻴﺒﺎ ِ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﻻ ﺗ ﺍﹾﻟ ﻤ ﻌﺘﺪِﻳ ﻦ﴾)](١ﺍﳌﺎﺋﺪﺓ[٨٧ : ﻭﻗﺮﺍﺀﺓ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻘﻴﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳛﺘﻤﻞ ﺃﻣﺮﻳﻦ :ﺃﺣﺪﳘﺎ :ﺍﻟﺮ ﺩ ﻋﻠﻰ ﻣﻦ ﻳﺤﺮﻣﻬﺎ ،ﻭﺃﺎ ﻟﻮ ﱂ ﺗﻜﻦ ﻣِﻦ ﺍﻟﻄﻴﺒﺎﺕ ﳌﺎ ﺃﺑﺎﺣﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج. ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﺁ ِﺧ ﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﻫﻮ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺑﺎﺣﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﻭﺃﻧﻪ ﻣﻌﺘﺪ ،ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺇﳕﺎ ﺭﺧﺺ ﻓﻴﻬﺎ ﻟﻠﻀﺮﻭﺭﺓ ،ﻭﻋﻨﺪ ﺍﳊﺎﺟﺔ ﰲ ﺍﻟﻐﺰﻭ ،ﻭﻋﻨﺪ ﻋﺪﻡ ﳊﻀﺮ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﻨﺴﺎﺀ ،ﻭﺇﻣﻜﺎﻥ ﺍﻟﻨﺴﺎﺀ ،ﻭﺷﺪﺓ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳌﺮﺃﺓ .ﻓﻤﻦ ﺭﺧﺺ ﻓﻴﻬﺎ ﰲ ﺍ ﹶ ﺍﻟﻨﻜﺎﺡ ﺍﳌﻌﺘﺎﺩ ،ﻓﻘﺪ ﺍﻋﺘﺪﻯ ،ﻭﺍﷲ ﻻ ﻳﺤﺐ ﺍﳌﻌﺘﺪﻳﻦ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﺗﺼﻨﻌﻮﻥ ﲟﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ، ﻭﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ،ﻗﺎﻻ :ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﻣﻨﺎﺩﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ :ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج )(٢ ﻗﺪ ﺃﺫِﻥ ﻟﻜﻢ ﺃﻥ ﺗﺴﺘﻤﺘﻌﻮﺍ ،ﻳﻌﲎ :ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ. ﻗﻴﻞ :ﻫﺬﺍ ﻛﺎﻥ ﺯﻣ ﻦ ﺍﻟﻔﺘﺢ ﻗﺒﻞ ﺍﻟﺘﺤﺮﱘ ،ﰒ ﺣﺮﻣﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺑﺪﻟﻴ ِﻞ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺱﰲ ﰲ )ﺻﺤﻴﺤﻪ( ،ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ﻗﺎﻝ :ﺭﺧﺺ ﻟﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎ ﻡ ﺃﻭﻃﺎ ٍ ﺍﳌﹸﺘﻌﺔ ﺛﻼﺛﺎﹰ ،ﰒ ﻰ ﻋﻨﻬﺎ (٣).ﻭﻋﺎﻡ ﺃﻭﻃﺎﺱ :ﻫﻮ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ،ﻷﻥ ﻏﺰﺍﺓ ﺃﻭﻃﺎﺱ ﻣﺘﺼﻠﺔ ﺑﻔﺘﺢ ﻣﻜﺔ. ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ (١٠٢)/٩ﰲ ﺍﻟﻨﻜﺎﺡ. ) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٤٠٥ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٨) (١٤٠٥
٢٩٩ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲟﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ،ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ، ﻀ ِﺔ ﻣِﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺪﻗﻴﻖ ﺍﻷﻳﺎ ﻡ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﰉ ﺑﻜﺮ ﻗﺎﻝ :ﻛﻨﺎ ﻧﺴﺘﻤﺘﻊ ﺑﺎﻟ ﹶﻘﺒ )(١ ﺣﱴ ﻰ ﻋﻨﻬﺎ ﻋ ﻤﺮ ﰲ ﺷﺄﻥ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﻳﺚ ،ﻭﻓﻴﻤﺎ ﺛﺒﺖ ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ :ﻣﺘﻌﺘﺎ ِﻥ )(٢ ﻛﺎﻧﺘﺎ ﻋﻠﻰ ﻋﻬ ِﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﻧﺎ ﺃﻰ ﻋﻨﻬﻤﺎ :ﻣﺘﻌ ﹸﺔ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻣﺘﻌ ﹸﺔ ﺍﳊ ﺞ. ﻗﻴﻞ :ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﻃﺎﺋﻔﺘﺎﻥ :ﻃﺎﺋﻔﺔ ﺗﻘﻮﻝ :ﺇﻥ ﻋﻤﺮ ﻫﻮ ﺍﻟﺬﻯ ﺣﺮﻣﻬﺎ ﻭﻰ ﻋﻨﻬﺎ، ﻭﻗﺪ ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﺗﺒﺎﻉ ﻣﺎ ﺳـﻨﻪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ،ﻭﱂ ﺗﺮ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺗﺼﺤﻴﺢ ﺣﺪﻳﺚ ﺳﺒﺮﺓ ﺑﻦ ﻣﻌﺒﺪ ﰲ ﲢﺮﱘ ﺍﳌﹸﺘﻌﺔ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ،ﻓﺈﻧﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺝ ﺣﺪﻳﺜﻪ ﰲ ﻯ ﺇﺧﺮﺍ ﺳﺒﺮﺓ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﺑ ﻦ ﻣﻌﲔ ،ﻭﱂ ﻳﺮ ﺍﻟﺒﺨﺎﺭ ﻼ ﻣﻦ ﺃﹸﺻﻮﻝ ﺍﻹﺳﻼﻡ ،ﻭﻟﻮ ﺻﺢ ﻋﻨﺪﻩ ﱂ )ﺻﺤﻴﺤﻪ( ﻣﻊ ﺷﺪﺓ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ،ﻭﻛﻮﻧﻪ ﺃﺻ ﹰ ﻒ ﻋﻠﻰ ﺍﺑﻦ ﺚ ﺳﱪﺓ ،ﱂ ﳜ ﻳﺼﱪ ﻋﻦ ﺇﺧﺮﺍﺟﻪ ﻭﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ،ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺻﺢ ﺣﺪﻳ ﹸ ﻣﺴﻌﻮﺩ ﺣﱴ ﻳﺮﻭﻯ ﺃﻢ ﻓﻌﻠﻮﻫﺎ ،ﻭﳛﺘ ﺞ ﺑﺎﻵﻳﺔ ،ﻭﺃﻳﻀﹰﺎ ﻭﻟﻮ ﺻﺢ ﱂ ﻳﻘﻞ ﻋﻤﺮ :ﺇﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﻧﺎ ﺃﻰ ﻋﻨﻬﺎ ،ﻭﺃﹸﻋﺎﻗﺐ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﻛﺎﻥ ﻳﻘﻮﻝ :ﺇﻧﻪ ج ﺣﺮﻣﻬﺎ ﺼﺪﻳﻖ ﻭﻫﻮ ﻋﻬ ﺪ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ﺣﻘﹰﺎ ﻭﻰ ﻋﻨﻬﺎ .ﻗﺎﻟﻮﺍ :ﻭﻟﻮ ﺻﺢ ﱂ ﺗﻔﻌﻞ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟ ﺚ ﻋﻠﻰ ﺚ ﺳﺒﺮﺓ ،ﻭﻟﻮ ﱂ ﻳﺼﺢ ،ﻓﻘﺪ ﺻ ﺢ ﺣﺪﻳ ﹸ ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺭﺃﺕ ﺻﺤ ﹶﺔ ﺣﺪﻳ ِ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺣﺮﻡ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ،ﻓﻮﺟﺐ ﲪ ﹸﻞ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻯ ﺃﺧﱪ ﻋﻨﻬﺎ ﺑﻔﻌﻠﻬﺎ ﱂ ﻳﺒﻠﻐﻪ ﺍﻟﺘﺤﺮﱘ ،ﻭﱂ ﻳﻜﻦ ﻗﺪ ﺍﺷﺘﻬﺮ ﺣﱴ ﻛﺎﻥ ﺯﻣ ﻦ ﺚ ﻋﻤﺮﺭﺿﻰﺍﷲ ﻋﻨﻪ ،ﻓﻠﻤﺎ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﱰﺍﻉ ،ﻇﻬﺮ ﲢﺮﳝﻬﺎ ﻭﺍﺷﺘﻬﺮ ،ﻭﺬﺍ ﺗﺄﺗِﻠﻒ ﺍﻷﺣﺎﺩﻳ ﹸ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻓﺼﻞ
]ﰲ ﺟﻮﺍﺯ ﺇﺟﺎﺭﺓ ﺍﳌﺮﺃﺓ ﻭﺃﻣﺎﺎ ﻟﻠﺮﺟﻞ ﻭﺍﻟﺮﺟﻠﲔ[ ﻭﰱ ﻗﺼﺔ ﺍﻟﻔﺘﺢ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺟﻮﺍ ﺯ ﺇﺟﺎﺭﺓ ﺍﳌﺮﺃ ِﺓ ﻭﺃﻣﺎﻧِﻬﺎ ﻟﻠﺮﺟﻞ ﻭﺍﻟﺮﺟﻠﲔ،ﻛﻤﺎ ﺃﺟﺎﺯ ﱮ ج ﺃﻣﺎ ﹶﻥ ﹸﺃﻡ ﻫﺎﱏﺀ ﻟِﺤﻤ ﻮﻳﻬﺎ. ﺍﻟﻨ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻘﻪ ﺟﻮﺍ ﺯ ﻗﺘﻞ ﺍﳌﺮﺗﺪ ﺍﻟﺬﻯ ﺗﻐﻠﱠﻈﺖ ِﺭ ﺩﺗﻪ ﻣﻦ ﻏﲑ ﺍﺳﺘﺘﺎﺑﺔ ،ﻓﺈﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٦) (١٤٠٥ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣٢٥/٣ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ.
٣٠٠ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﺳﺮﺡ ﻛﺎﻥ ﻗﺪ ﺃﺳﻠﻢ ﻭﻫﺎﺟﺮ ،ﻭﻛﺎﻥ ﻳﻜﺘﺐ ﺍﻟﻮﺣ ﻰ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﰒ ﺍﺭﺗﺪ ،ﻭﳊﻖ ﲟﻜﺔ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﻔﺘﺢ ،ﺃﺗﻰ ﺑﻪ ﻋﺜﻤﺎ ﹸﻥ ﺍﺑﻦ ﻋﻔﺎﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻟﻴﺒﺎﻳﻌﻪ، ﺏ ﻀﻜﹸﻢ ﻓﻴﻀﺮ ﺖ ﻋﻨﻪ ﻟﻴﻘﻮﻡ ﺇﻟﻴﻪ ﺑﻌ ﻓﺄﻣﺴﻚ ﻋﻨﻪ ﻃﻮﻳﻼﹰ ،ﰒ ﺑﺎﻳﻌﻪ ،ﻭﻗﺎﻝ) :ﺇﳕﺎ ﺃﻣﺴﻜ ﱮ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﱃ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؟ ﻓﻘﺎﻝ) :ﻣﺎ ﻳﻨﺒﻐِﻰ ِﻟﻨ ﺕﺇﱠ ﻼ ﺃﻭﻣﺄ ﻋﻨﻘﻪ( ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ :ﻫ ﱠ ﹶﻟﻪ ﺧﺎِﺋﻨﺔﹸ ﺍ َﻷ ﻋﻴﻦ( ،ﻓﻬﺬﺍ ﻛﺎﻥ ﻗﺪ ﺗﻐﻠﱠﻆ ﻛﻔﺮﻩ ﺑ ِﺮﺩﺗﻪ ﺑﻌﺪ ﺇﳝﺎﻧﻪ ،ﻭﻫﺠﺮﺗﻪ ،ﻭﻛﺘﺎﺑ ِﺔ ﺍﻟﻮﺣﻰ، ﺤ ﻖ ﺑﺎﳌﺸﺮﻛﲔ ﻳﻄﻌﻦ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﻳﻌﻴﺒﻪ ،ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺮﻳ ﺪ ﻗﺘﻠﻪ، ﰒ ﺍﺭﺗ ﺪ ﻭﹶﻟ ِ ﻓﻠﻤﺎ ﺟﺎﺀ ﺑﻪ ﻋﺜﻤﺎ ﹸﻥ ﺑ ﻦ ﻋﻔﺎﻥ ﻭﻛﺎﻥ ﺃﺧﺎﻩ ﻣِﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﱂ ﻳﺄﻣﺮ ﺍﻟﻨ ﱮ ج ﺑﻘﺘﻠﻪ ﺣﻴﺎ ًﺀ ﻣِﻦ ﺾ ﺃﺻﺤﺎﺑﻪ ﻓﻴﻘﺘﻠﻪ ،ﻓﻬﺎﺑﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳ ﹾﻘ ِﺪﻣﻮﺍ ﻋﺜﻤﺎﻥ ،ﻭﱂ ﻳﺒﺎﻳﻌﻪ ﻟﻴﻘﻮﻡ ﺇﻟﻴﻪ ﺑﻌ ﻋﻠﻰ ﻗﺘﻠﻪ ﺑﻐﲑ ﺇﺫﻧﻪ ،ﻭﺍﺳﺘﺤﲕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﻋﺜﻤﺎﻥ ،ﻭﺳﺎﻋ ﺪ ﺍﻟﻘﺪ ﺭ ﺍﻟﺴﺎﺑ ﻖ ﳌﺎ ﻳﺮﻳﺪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺒﺪ ﺍﻟﻠﱠﻪ ﳑﺎ ﻇﻬﺮ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺘﻮﺡ ،ﻓﺒﺎﻳﻌﻪ ،ﻭﻛﺎﻥ ﳑﻦ ﺍﺳﺘﺜﲎ ﺍﻟﻠﱠﻪ ﻒ ﻳ ﻬﺪِﻯ ﺍﻟﻠﱠﻪ ﹶﻗﻮﻣﹰﺎ ﹶﻛ ﹶﻔﺮﻭﺍ ﺑ ﻌ ﺪ ﺇﳝﺎِﻧ ِﻬ ﻢ ﻭ ﺷ ِﻬﺪﻭﹾﺍ ﺃ ﱠﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﺣ ﻖ ﻭﺟﺎ َﺀﻫﻢ ﺑﻘﻮﻟﻪ ﴿ :ﹶﻛﻴ ﻼِﺋ ﹶﻜ ِﺔ ﻚ ﺟﺰﺍ ﺅ ﻫ ﻢ ﺃ ﱠﻥ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻟ ﻌﻨ ﹶﺔ ﺍﻟﻠﱠﻪ ﻭﺍ ﹶﳌ ﹶ ﲔ ﺃﹸﻭﹶﻟِﺌ ﷲ ﹶﻻ ﻳ ﻬﺪِﻯ ﺍﻟ ﹶﻘ ﻮ ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﺍﻟﺒﻴﻨﺎﺕ ،ﻭﺍ ُ ﺏ ﻭﻻ ﻫ ﻢ ﻳﻨ ﹶﻈﺮﻭ ﹶﻥ ﺇ ﱠﻻ ﺍﱠﻟﺬِﻳ ﻦ ﺗﺎﺑﻮﺍ ﺨﻔﱠﻒ ﻋﻨﻬﻢ ﺍﻟ ﻌﺬﹶﺍ ﲔ ﺧﺎِﻟﺪِﻳ ﻦ ﻓِﻴﻬﺎ ﹶﻻ ﻳ ﺱ ﹶﺃ ﺟ ﻤ ِﻌ ﻭﺍﻟﻨﺎ ِ ﻚ ﻭﹶﺃ ﻣِﻦ ﺑ ﻌ ِﺪ ﹶﺫِﻟ َ ﺻﹶﻠﺤﻮﹾﺍ ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣﻴ ﻢ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٨٩-٨٦ :ﻭﻗﻮﻟﻪ ج: ﱮ ﺃﹶﻥ ﺗﻜﹸﻮ ﹶﻥ ﹶﻟﻪ ﺧﺎِﺋﻨﺔﹸ ﺍ َﻷ ﻋﻴِ ﻦ( ،ﺃﻯ :ﺃ ﱠﻥ ﺍﻟﻨﱮ ج ﻻ ﻳﺨﺎِﻟﻒ ﻇﺎ ِﻫﺮﻩ )ﻣﺎ ﻳﻨﺒﻐِﻰ ِﻟﻨ ﺡ ﺑﻪ ،ﻭﺃﹶﻋﻠﹶﻨﻪ، ﺑﺎ ِﻃﻨﻪ ،ﻭﻻ ِﺳﺮﻩ ﻋﻼﻧِﻴﺘﻪ ،ﻭﺇﺫﺍ ﻧﻔﺬ ﺣﻜ ﻢ ﺍﻟﻠﱠﻪ ﻭﺃﻣﺮﻩ ،ﱂ ﻳﻮ ِﻡ ﺑﻪ ،ﺑﻞ ﺻ ﺮ ﻭﺃﻇﻬﺮﻩ. ﻓﺼﻞ
]ﰲ ﻏﺰﻭﺓ ﺣﻨﻴﻦ ﻭﺗﺴﻤﻰ ﻏﺰﻭﺓ ﺃﻭﻃﺎﺱ[ ﺴﻤﻴﺖ ﺍﻟﻐﺰﻭ ﹸﺓ ﺑﺎﺳﻢ ﻣﻜﺎﺎ ،ﻭﺗﺴﻤﻰ ﻏﺰﻭ ﹶﺓ ﲔ ﻣﻜﺔ ﻭﺍﻟﻄﺎﺋﻒ ،ﻓ ﻭﳘﺎ ﻣﻮﺿﻌﺎﻥ ﺑ ﻫﻮﺍﺯﻥ ،ﻷﻢ ﺍﻟﺬﻳﻦ ﹶﺃﺗ ﻮﺍ ﻟِﻘﺘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﳌﺎ ﲰﻌﺖ ﻫﻮﺍ ِﺯﻥﹸ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻣﺎ ﻓﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻣِﻦ ﻣﻜﺔ، ﻒ ﹸﻛﻠﱡﻬﺎ ،ﻭﺍﺟﺘﻤﻌﺖ ﺇﻟﻴﻪ ﻚ ﺑ ﻦ ﻋﻮﻑ ﺍﻟﻨﺼﺮﻯ ،ﻭﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﻣﻊ ﻫﻮﺍﺯِﻥ ﺛﻘﻴ ﲨﻌﻬﺎ ﻣﺎﻟ ﺱ ﻣﻦ ﺑﲎ ﻫﻼﻝ ،ﻭﻫﻢ ﻗﻠﻴﻞ ،ﻭﱂ ﻳﺸﻬﺪﻫﺎ ﻣﻦ ﺸﻢ ﹸﻛﻠﱡﻬﺎ ،ﻭﺳﻌ ﺪ ﺑﻦ ﺑﻜﺮ ،ﻭﻧﺎ ﻀﺮ ﻭﺟ ﻣ ﻀ ﺮﻫﺎ ﻣِﻦ ﻫﻮﺍﺯِﻥ :ﻛﻌﺐ ،ﻭﻻ ﻛِﻼﺏ ،ﻭﰱ ﺟﺸﻢ :ﺩﺭﻳ ﺪ ﹶﻗﻴﺲ ﻋﻴﻼﻥ ﺇﻻ ﻫﺆﻻﺀ ،ﻭﱂ ﳛ
٣٠١ ﺑ ﻦ ﺍﻟﺼﻤﺔ ،ﺷﻴﺦ ﻛﺒﲑ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﺭﺃﻳ ﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﳊﺮﺏ ،ﻭﻛﺎﻥ ﺷﺠﺎﻋﹰﺎ ﳎﺮﺑﺎﹰ ،ﻭﰱ ﺏ ﺑﻦ ﺍﻷﺳﻮﺩ ،ﻭﰱ ﺑﲎ ﻣﺎﻟﻚ :ﺳﺒﻴﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ﺛﻘﻴﻒ ﺳﻴﺪﺍ ِﻥ ﳍﻢ ،ﻭﰱ ﺍﻷﺣﻼﻑ :ﻗﺎﺭ ﻭﺃﺧﻮﻩ ﺃﲪﺮ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﺟِﻤﺎﻉ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﺎﻟﻚ ﺑﻦ ﻋﻮﻑ ﺍﻟﻨﺼﺮﻯ ،ﻓﻠﻤﺎ ﺃﲨﻊ ﺍﻟﺴ ﲑ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺳﺎﻕ ﻣﻊ ﺍﻟﻨﺎﺱ ﺃﻣﻮﺍﻟﹶﻬﻢ ﻭﻧﺴﺎﺀَﻫﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﺱ ﻭﻓﻴﻬﻢ ﺩ ﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ ،ﻓﻠﻤﺎ ﻧﺰﻝ ﻗﺎﻝ :ﺑﺄﻯ ﻭﺍﺩ ﺃﻧﺘﻢ؟ ﻗﺎﻟﻮﺍ: ﺑﺄﻭﻃﺎﺱ ،ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎ ﺿﺮﺱ ،ﻭﻻ ﺳ ﻬ ﹲﻞ ﺩ ﻫﺲ ،ﻣﺎﱃ ﺃﲰﻊ ﺭﻏﺎﺀ ﺑﺄﻭﻃﺎﺱ .ﻗﺎﻝِ :ﻧ ﻌ ﻢ ﻣﺠﺎ ﹸﻝ ﺍﳋﻴﻞ ،ﻻ ﺣ ﺰ ﹲﻥ ِ ﻑ ﻣﻊ ﺍﻟﺒﻌﲑ ،ﻭﻧﻬﺎﻕ ﺍﳊﻤﲑ ،ﻭﺑﻜﺎﺀ ﺍﻟﺼﱮ ،ﻭﻳﻌﺎﺭ ﺍﻟﺸﺎﺀ؟ ﻗﺎﻟﻮﺍ :ﺳﺎﻕ ﻣﺎِﻟﻚ ﺑﻦ ﻋﻮ ٍ ﺱ ﻧِﺴﺎ َﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﹶﻬﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ .ﻗﺎﻝ :ﹶﺃﻳ ﻦ ﻣﺎﻟﻚ؟ ﻗﻴﻞ :ﻫﺬﺍ ﻣﺎﻟﻚ ،ﻭﺩﻋﻰ ﻟﻪ .ﻗﺎﻝ :ﻳﺎ ﺍﻟﻨﺎ ِ ﺲ ﻗﻮﻣﻚ ،ﻭﺇﻥ ﻫﺬﺍ ﻳﻮ ﻡ ﻛﺎﺋﻦ ﻟﻪ ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﻳﺎﻡ ،ﻣﺎﱃ ﺖ ﺭﺋﻴ ﻣﺎﻟﻚ؛ ﺇﻧﻚ ﻗﺪ ﺃﺻﺒﺤ ﺖ ﻣﻊ ﺍﻟﻨﺎﺱ ﺃﲰﻊ ﺭﻏﺎﺀ ﺍﻟﺒﻌﲑ ،ﻭﻧﻬﺎﻕ ﺍﳊﻤﲑ ،ﻭﺑﻜﺎﺀ ﺍﻟﺼﻐﲑ ،ﻭﻳﻌﺎﺭ ﺍﻟﺸﺎﺀ؟ ،ﻗﺎﻝ :ﺳﻘ ﻒ ﹸﻛﻞﱢ ﺭﺟﻞ ﺃﻫﻠﹶﻪ ﺕ ﺃﻥ ﺃﺟﻌﻞ ﺧﻠ ﺃﺑﻨﺎﺀﻫﻢ ،ﻭﻧﺴﺎﺀَﻫﻢ ،ﻭﺃﻣﻮﺍﻟﹶﻬﻢ .ﻗﺎﻝ :ﻭِﻟﻢ؟ ﻗﺎﻝ :ﺃﺭﺩ ﻭﻣﺎﻟﻪ ﻟﻴﻘﺎﺗﻞ ﻋﻨﻬﻢ .ﻓﻘﺎﻝ :ﺭﺍﻋﻰ ﺿﺄ ٍﻥ ﻭﺍﷲِ ،ﻭﻫﻞ ﻳﺮ ﺩ ﺍﳌﻨﻬﺰ ﻡ ﺷﻰﺀ ،ﺇﺎ ﺇﻥ ﻛﺎﻧﺖ ﻟﻚ ﺖ ﰲ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ ،ﰒ ﺤ ﻀ ﱂ ﻳﻨﻔﻌﻚ ﺇﻻ ﺭﺟ ﹲﻞ ﺑﺴﻴﻔﻪ ﻭﺭﳏﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻴﻚ ،ﻓﹸ ِ ﳉﺪ، ﳊ ﺪ ﻭﺍ ِ ﺐ ﻭﻛِﻼﺏ؟ ﻗﺎﻟﻮﺍ :ﱂ ﻳﺸﻬﺪﻫﺎ ﺃﺣ ﺪ ﻣﻨﻬﻢ .ﻗﺎﻝ :ﻏﺎﺏ ﺍ ﹶ ﻗﺎﻝ :ﻣﺎ ﻓﻌﻠﺖ ﻛﻌ ﺐ ﻋﻨﻪ ﻛﻌ ﻟﻮ ﻛﺎﻥ ﻳﻮﻡ ﻋﻼ ٍﺀ ﻭﺭِﻓﻌﺔ ،ﱂ ﺗ ِﻐ ﺐ ﻭﻻ ﻛِﻼﺏ ،ﻭﻟ ﻮ ِﺩﺩﺕ ﺃﻧﻜﻢ ﻓﻌﻠﺘﻢ ﻣﺎ ﺐ ﻭﻛﻼﺏ ،ﻓﻤﻦ ﺷﻬﺪﻫﺎ ﻣﻨﻜﻢ؟ ﻗﺎﻟﻮﺍ :ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮ ،ﻭ ﻋﻮﻑ ﺑﻦ ﻋﺎﻣﺮ، ﻓﻌﻠﺖ ﻛﻌ ﳉ ﹶﺬﻋﺎ ِﻥ ﻣﻦ ﻋﺎﻣﺮ ،ﻻ ﻳﻨﻔﻌﺎﻥ ﻭﻻ ﻳﻀﺮﺍﻥ .ﻳﺎ ﻣﺎﻟﻚ؛ ﺇﻧﻚ ﱂ ﺗﺼﻨﻊ ﺑﺘﻘﺪﱘ ﻚﺍﹶ ﻗﺎﻝ :ﺫﹶﺍِﻧ ﺍﻟﺒﻴﻀ ِﺔ ﺑﻴﻀ ِﺔ ﻫﻮﺍﺯِﻥ ﺇﱃ ﳓﻮ ِﺭ ﺍﳋﻴﻞ ﺷﻴﺌﺎﹰ ،ﺍﺭﻓﻌﻬﻢ ﺇﱃ ﻣﺘﻤﻨﻊ ﺑﻼﺩﻫﻢ ﻭﻋﻠﻴﺎ ﻗﻮﻣﻬﻢ ،ﰒ ﺍﻟﻖ ﺍﻟﺼﺒﺎﺓ ﻋﻠﻰ ﻣﺘﻮﻥ ﺍﳋﻴﻞ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻚ ،ﳊ ﻖ ﺑﻚ ﻣ ﻦ ﻭﺭﺍﺀَﻙ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻴﻚ، ﺕ ﻭ ﹶﻛِﺒ ﺮ ﷲ ﻻ ﺃﻓﻌﻞﹸ ،ﺇﻧﻚ ﻗﺪ ﹶﻛِﺒ ﺮ ﺕ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ .ﻗﺎﻝ :ﻭﺍ ِ ﺃﻟﹾﻔﺎﻙ ﺫﻟﻚ ،ﻭﻗﺪ ﺃﺣﺮﺯ ﺝ ﻣِﻦ ﺸ ﺮ ﻫﻮﺍﺯِﻥ ،ﺃﻭ ﻷﺗﻜِﺌ ﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻴﻒ ﺣﱴ ﳜﺮ ﷲ ﻟﺘﻄِﻴ ﻌﻨﲎ ﻳﺎ ﻣﻌ ﻋﻘﹸﻠﻚ ،ﻭﺍ ِ ﻇﻬﺮﻯ ،ﻭﻛﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ِﻟﺪﺭﻳﺪ ﻓﻴﻬﺎ ﺫِﻛﺮ ﻭﺭﺃﻯ ،ﻓﻘﺎﻟﻮﺍ :ﺃﻃﻌﻨﺎﻙ ،ﻓﻘﺎﻝ ﺩﺭﻳﺪ :ﻫﺬﺍ ﻳﻮﻡ ﱂ ﺃﺷﻬﺪﻩ ﻭﱂ ﻳ ﹸﻔﺘﲎ. ﻉ ﹶﺃ ﺧﺐ ﻓِﻴﻬﺎ ﻭﹶﺃﺿـــــ ﻊ ﻳﺎ ﹶﻟﻴﺘﻨِﻰ ﻓِﻴﻬﺎ ﺟـــــ ﹶﺬ ﻉ ﺃﻗﹸــﻮ ﺩ ﻭ ﹾﻃﻔﹶﺎ َﺀ ﺍﻟ ﺰﻣـــ ﻊ ﹶﻛﹶﺄﻧﻬﺎ ﺷﺎ ﹲﺓ ﺻــــــ ﺪ ﰒ ﻗﺎﻝ ﻣﺎﻟﻚ ﻟﻠﻨﺎﺱ :ﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻫﻢ ﻓﺎﻛﺴﺮﻭﺍ ﺟﻔﻮﻥ ﺳﻴﻮﻓﻜﻢ ،ﰒ ﺷﺪﻭﺍ ﺷﺪ ﹶﺓ ﺭﺟﻞ
٣٠٢ ﻭﺍﺣﺪ ..ﻭﺑﻌﺚ ﻋﻴﻮﻧﹰﺎ ﻣِﻦ ﺭﺟﺎﻟﻪ ،ﻓﹶﺄﺗﻮﻩ ﻭﻗﺪ ﺗﻔﺮﻗﺖ ﺃﻭﺻﺎﻟﹸﻬﻢ ،ﻗﺎﻝ :ﻭﻳﻠﻜﻢ ﻣﺎ ﺷﺄﻧﻜﻢ؟ ﷲ ﻣﺎ ﷲ ﻣﺎ ﲤﺎﺳﻜﻨﺎ ﺃﻥ ﺃﺻﺎﺑﻨﺎ ﻣﺎ ﺗﺮﻯ ،ﻓﻮﺍ ِ ﻗﺎﻟﻮﺍ :ﺭﺃﻳﻨﺎ ﺭِﺟﺎ ﹰﻻ ﺑﻴﻀﹰﺎ ﻋﻠﻰ ﺧﻴﻞ ﺑﻠﻖٍ ،ﻭﺍ ِ ﺭﺩﻩ ﺫﻟﻚ ﻋﻦ ﻭﺟﻬﻪ ﺃﻥ ﻣﻀﻰ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳ ﺪ. ﱮ ﺍﻟﻠﱠﻪ ج ،ﺑﻌﺚ ﺇﻟﻴﻬﻢ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰉ ﺣ ﺪ ﺭ ٍﺩ ﺍﻷﺳﻠﻤﻰ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻭﳌﺎ ﲰﻊ ﻢ ﻧ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺎﺱ ،ﻓﻴﻘﻴﻢ ﻓﻴﻬﻢ ﺣﱴ ﻳﻌﻠﹶﻢ ﻋﻠﻤﻬﻢ ،ﰒ ﻳﺄﺗﻴﻪ ﲞﱪﻫﻢ ،ﻓﺎﻧﻄﻠﻖ ﺍﺑﻦ ﺃﰉ ﺣﺪﺭﺩ، ﲰ ﻊ ﻭﻋﻠﻢ ﻣﺎ ﻗﺪ ﲨﻌﻮﺍ ﻟﻪ ﻣﻦ ﺣﺮﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭ ﺳ ِﻤ ﻊ ﻣِﻦ ﻣﺎﻟﻚ ﻓﺪﺧﻞ ﻓﻴﻬﻢ ﺣﱴ ِ ﻭﺃﻣﺮ ﻫﻮﺍﺯﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ،ﰒ ﺃﻗﺒﻞ ﺣﱴ ﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﺧﱪﻩ ﺍﳋﱪ ﻓﻠﻤﺎ ﺃﲨﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺴﲑ ﺇﱃ ﻫﻮﺍﺯِﻥ ،ﺫﹸ ِﻛ ﺮ ﻟﻪ ﺃﻥ ﻋﻨﺪ ﺻﻔﻮﺍﻥ ﺑ ِﻦ ﺃﹸﻣﻴﺔ ﺃﺩﺭﺍﻋﹰﺎ ﻭﺳﻼﺣﺎﹰ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﻣﺸﺮﻙ ،ﻓﻘﺎﻝ :ﻳﺎ ﺃﺑﺎ ﺃﹸﻣﻴﺔ؛ ﺃ ِﻋﺮﻧﺎ ﺳِﻼﺣﻚ ﻫﺬﺍ ﻧﻠﻘﻰ ﻀﻤﻮﻧ ﹲﺔ ﺣﺘﻰ ﻧ ﺆ ﺩﻳﻬﺎ ﻓﻴﻪ ﻋﺪﻭﻧﺎ ﻏﺪﺍﹰ ،ﻓﻘﺎﻝ ﺻﻔﻮﺍﻥ :ﺃﻏﺼﺒﹰﺎ ﻳﺎ ﳏﻤﺪ؟ ﻗﺎﻝ) :ﺑ ﹾﻞ ﻋﺎ ِﺭﻳ ﹲﺔ ﻣ ﻚ( ،ﻓﻘﺎﻝ :ﻟﻴﺲ ﺬﺍ ﺑﺄﺱ ،ﻓﺄﻋﻄﺎﻩ ﻣﺎﺋﺔ ﺩِﺭﻉ ﲟﺎ ﻳﻜﻔﻴﻬﺎ ﻣِﻦ ﺍﻟﺴﻼﺡ ،ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺇﹶﻟﻴ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳﺄﻟﻪ ﺃﻥ ﻳﻜﻔﻴﻬﻢ ﲪﻠﻬﺎ ،ﻓﻔﻌﻞ. ﰒ ﺧﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻌﻪ ﺃﻟﻔﺎ ِﻥ ﻣِﻦ ﺃﻫﻞ ﻣﻜﺔ ،ﻣﻊ ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺏ ﺑﻦ ﺃﺳﻴﺪ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻌﻪ ،ﻓﻔﺘﺢ ﺍﻟﻠﱠﻪ ﻢ ﻣﻜﺔ ،ﻭﻛﺎﻧﻮﺍ ﺍﺛﲎ ﻋﺸﺮ ﺃﻟﻔﺎﹰ ،ﻭﺍﺳﺘﻌﻤﻞ ﻋﺘﺎ ﻋﻠﻰ ﻣﻜﺔ ﺃﻣﲑﺍﹰ ،ﰒ ﻣﻀﻰ ﻳﺮﻳﺪ ﻟﻘﺎﺀ ﻫﻮﺍﺯﻥ. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﺤﺪﺛﲎ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺟﺎﺑﺮ، ﻋﻦ ﺃﺑﻴﻪ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ :ﳌﺎ ﺍﺳـﺘﻘﺒﻠﻨﺎ ﻭﺍﺩﻯ ﺣﻨﻴﻦ ،ﺍﳓﺪﺭﻧﺎ ﰲ ﻭﺍ ٍﺩ ﻣﻦ ﺃﻭﺩﻳﺔ ﻑ ﺣﻄﹸﻮﻁ ،ﺇﳕﺎ ﻧﻨﺤـﺪﺭ ﻓﻴﻪ ﺍﳓﺪﺍﺭﹰﺍ .ﻗﺎﻝ :ﻭﰱ ﻋﻤﺎﻳﺔ ﺍﻟﺼﺒﺢ ،ﻭﻛﺎﻥ ﺍﻟﻘﻮ ﻡ ﺗِﻬﺎﻣﺔ ﺃﺟﻮ ﻗﺪ ﺳﺒﻘﻮﻧﺎ ﺇﱃ ﺍﻟﻮﺍﺩﻯ ،ﻓ ﹶﻜ ﻤﻨﻮﺍ ﻟﻨﺎ ﰲ ﺷِﻌﺎﺑﻪ ﻭﺃﺣﻨﺎﺋﻪ ﻭﻣﻀﺎﻳﻘﻪ ،ﻗﺪ ﺃﲨﻌﻮﺍ ،ﻭﻴﺆﻭﺍ، ﷲ ﻣﺎ ﺭﺍﻋﻨﺎ ﻭﳓﻦ ﻣﻨﺤﻄﱡﻮﻥ ﺇﻻ ﺍﻟﻜﺘﺎﺋﺐ ،ﻗﺪ ﺷﺪﻭﺍ ﻋﻠﻴﻨﺎ ﺷ ﺪ ﹶﺓ ﺭﺟﻞ ﻭﺍﺣﺪ، ﻭﺃﻋﺪﻭﺍ ﻓﻮﺍ ِ ﺱ ﺭﺍﺟﻌﲔ ﻻ ﻳ ﹾﻠﻮِﻯ ﺃﺣ ﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﺣﺪ،ﻭﺍﳓﺎﺯﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺻﻠﻰﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻧﺸﻤﺮ ﺍﻟﻨﺎ ﺤﻤ ﺪ ﺕ ﺍﻟﻴﻤﲔ ،ﰒ ﻗﺎﻝ) :ﺇﱃ ﺃﻳ ﻦ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؟ ﻫﹸﻠﻢ ﺇﱃﱠ ،ﺃﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﺃﻧﺎ ﻣ ﻭﺳﻠﻢ ﺫﺍ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠﻪ( ،ﻭﺑﻘﻰ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻧ ﹶﻔ ﺮ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎ ِﺭ ﻭﺃﻫ ِﻞ ﺑﻴﺘﻪ ،ﻭﻓﻴﻤﻦ ﺛﺒﺖ ﻣﻌﻪ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ :ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ :ﻋﻠﻰ ﻭﺍﻟﻌﺒﺎﺱ ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﺍﺑﻨﻪ ،ﻭﺍﻟﻔﹶﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ،ﻭﺭﺑﻴﻌ ﹸﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﺃﹸﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ،ﻭﺃﳝﻦ ﺍﺑﻦ ﺃﹸﻡ ﺃﳝﻦ ،ﻭﻗﹸِﺘ ﹶﻞ ﻳﻮﻣﺌﺬ .ﻗﺎﻝ :ﻭﺭﺟﻞ ﻣﻦ ﻫﻮﺍﺯِﻥ ﻋﻠﻰ ﲨﻞ ﻟﻪ ﺃﲪﺮ ﺑﻴﺪﻩ ﺭﺍﻳﺔ ﺳﻮﺩﺍﺀ ﰲ ﺭﺃﺱ
٣٠٣ ﺭﻣﺢ ﻃﻮﻳﻞ ﺃﻣﺎ ﻡ ﻫﻮﺍﺯِﻥ ،ﻭﻫﻮﺍ ِﺯﻥﹸ ﺧﻠﻔﻪ ،ﺇﺫﺍ ﺃﺩﺭﻙ ،ﻃﻌﻦ ﺑﺮﳏﻪ ،ﻭﺇﺫﺍ ﻓﺎﺗﻪ ﺍﻟﻨﺎﺱ ،ﺭﻓﻊ ﺭﳏﻪ ﳌﻦ ﻭﺭﺍﺀﻩ ﻓﺎﺗﺒﻌﻮﻩ ،ﻓﺒﻴﻨﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫ ﺃﻫﻮﻯ ﻋﻠﻴﻪ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺭﺟـﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻳﺮﻳﺪﺍﻧﻪ ،ﻗﺎﻝ :ﻓﺄﺗﻰ ﻋﻠﻰ ﻣ ﻦ ﺧ ﹾﻠ ِﻔﻪِ ،ﻓﻀﺮﺏ ﻋﺮﻗﻮﰉ ﺍﳉـﻤﻞ ،ﻓﻮﻗﻊ ﻋﻠﻰ ﻒ ﻯ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ،ﻓﻀﺮﺑﻪ ﺿﺮﺑ ﹰﺔ ﺃﻃﻦ ﻗﺪﻣﻪ ﺑﻨﺼﻒ ﺳﺎﻗﻪ ،ﻓﺎﳒﻌ ﻋﺠﺰﻩ ،ﻭﻭﺛﺐ ﺍﻷﻧﺼﺎﺭ ﷲ ﻣﺎ ﺭﺟﻌﺖ ﺭﺍﺟﻌ ﹸﺔ ﺍﻟﻨﺎﺱ ﻣِﻦ ﻫﺰﳝﺘﻬﻢ ﺣﱴ ﻋﻦ ﺭﺣﻠﻪ ،ﻗﺎﻝ :ﻓﺎﺟﺘﻠﺪ ﺍﻟﻨﺎﺱ ،ﻗﺎﻝ :ﻓﻮﺍ ِ ﻭﺟﺪﻭﺍ ﺍﻷﺳﺎﺭﻯ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﳌﺎ ﺍﺰﻡ ﺍﳌﺴﻠﻤﻮﻥ ،ﻭﺭﺃﻯ ﻣﻦ ﻛﺎﻥ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺟﻔﺎﺓ ﺃﻫﻞ ﻣﻜﺔ ﺍﳍﺰﳝﺔ ،ﺗﻜﻠﱠﻢ ﺭﺟﺎﻝ ﻣﻨﻬﻢ ﲟﺎ ﰲ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﻀﻐﻦِ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ :ﻻ ﺗﻨﺘﻬﻰ ﻫﺰﳝﺘﻬﻢ ﺩﻭ ﹶﻥ ﺍﻟﺒﺤﺮ ،ﻭﺇﻥ ﺍﻷﺯﻻ ﻡ ﳌﻌﻪ ﰲ ﻛِﻨﺎﻧﺘﻪ ،ﻭﺻﺮﺥ ﺟﺒﻠﹶﺔ ﺑﻦ ﺤ ﺮ ﺍﻟﻴﻮﻡ ،ﻓﻘﺎﻝ ﻟﻪ ﺻﻔﻮﺍ ﹸﻥ ﺃﺧﻮﻩ ﻷُﻣﻪ ﺴ ﺍﳊﻨﺒﻞ ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ :ﺻﻮﺍﺑﻪ ﹶﻛﹶﻠﺪﺓ :ﺃﻻ ﺑﻄﻞ ﺍﻟ ﺐ ﷲ ﻷﻥ ﻳ ﺮﺑﲎ ﺭ ﺟ ﹲﻞ ﻣِﻦ ﻗﺮﻳﺶ ،ﺃﺣـ ﺾ ﺍﻟﻠﱠﻪ ﻓﺎﻙ ،ﻓﻮﺍ ِ ﻭﻛﺎﻥ ﺑﻌ ﺪ ﻣﺸﺮﻛﹰﺎ :ﺍﺳﻜﺖ ﻓ ﱃ ﻣﻦ ﺃﻥ ﻳﺮﺑﲎ ﺭﺟ ﹲﻞ ﻣِﻦ ﻫﻮﺍﺯِﻥ. ﺇﱠ ﳊﺠﱮ ،ﻗﺎﻝ :ﳌﺎ ﻛﺎﻥ ﻋﺎ ﻡ ﺍﻟﻔﺘﺢ ،ﺩﺧﻞ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﺳﻌﺪ ﻋﻦ ﺷﻴﺒﺔ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍ ﹶ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻜﺔ ﻋﻨﻮﺓ ،ﻗﻠﺖ :ﺃﺳ ﲑ ﻣﻊ ﻗﺮﻳﺶ ﺇﱃ ﻫﻮﺍﺯِﻥ ﲝﻨﻴﻦ ،ﻓﻌﺴﻰ ﺇﻥ ﺍﺧﺘﻠﻄﻮﺍ ﺖ ﺑﺜﺄﺭ ﻗﺮﻳﺶ ﹸﻛﻠﱢﻬﺎ ،ﻭﺃﻗﻮ ﹸﻝ: ﺃﻥ ﺃﹸﺻﻴﺐ ﻣِﻦ ﳏﻤﺪ ِﻏﺮﺓ ،ﻓﺄﺛﺎ ﺭ ﻣﻨﻪ ،ﻓﺄﻛﻮﻥ ﺃﻧﺎ ﺍﻟﺬﻯ ﻗﻤ ﻟﻮ ﱂ ﻳﺒ ﻖ ﻣِﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﺃﺣﺪ ﺇﻻ ﺍﺗﺒﻊ ﳏﻤﺪﺍﹰ ،ﻣﺎ ﺗﺒﻌﺘﻪ ﺃﺑﺪﺍﹰ ،ﻭﻛﻨﺖ ﻣﺮﺻﺪﹰﺍ ﳌﺎ ﺖ ﻟﻪ ﻻ ﻳﺰﺩﺍ ﺩ ﺍﻷﻣﺮ ﰲ ﻧﻔﺴﻰ ﺇﻻ ﻗﻮﺓﹰ ،ﻓﻠﻤﺎ ﺍﺧﺘﻠﻂ ﺍﻟﻨﺎﺱ ،ﺍﻗﺘﺤﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺧﺮﺟ ﺕ ﺖ ﺳﻴﻔﻰ ﺣﱴ ﻛِﺪ ﺕ ﺃﺭﻳ ﺪ ﻣﺎ ﺃﺭﻳ ﺪ ﻣﻨﻪ ،ﻭﺭﻓﻌ ﺖ ﺍﻟﺴﻴﻒ ،ﻓﺪﻧﻮ ﻋﻦ ﺑﻐﻠﺘﻪ ،ﻓﺄﺻﻠ ﺖ ﻳﺪﻯ ﻋﻠﻰ ﺑﺼﺮﻯ ﻅ ﻣِﻦ ﻧﺎﺭ ﻛﺎﻟﱪﻕ ﻛﺎﺩ ﳝﺤﺸﲎ ،ﻓﻮﺿﻌ ﺃﺷﻌﺮﻩ ﺇﻳﺎﻩ ،ﻓﺮِﻓ ﻊ ﱃ ﺷﻮﺍ ﹲ ﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻨﺎﺩﺍﱏ) :ﻳﺎ ﺷﻴﺐ؛ ﺍ ﺩ ﹸﻥ ِﻣﻨﻰ( ﹶﻓ ﺪﻧ ﻮﺕِ ﻣﻨﻪ، ﺖﺇﱠ ﺧﻮﻓﹰﺎ ﻋﻠﻴﻪ ،ﻓﺎﻟﺘﻔ ﺐ ﷲ ﳍﻮ ﻛﺎﻥ ﺳﺎﻋﺘِﺌ ٍﺬ ﺃﺣ ﺸﻴﻄﹶﺎ ﹶﻥ( ﻗﺎﻝ :ﻓﻮﺍ ِ ﺻ ﺪﺭِﻯ ،ﰒ ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﹶﺃ ِﻋ ﹾﺬﻩِ ﻣ ﻦ ﺍﻟ ﺴ ﺢ ﹶﻓ ﻤ ﱃ ِﻣ ﻦ ﲰﻌﻰ ،ﻭﺑﺼﺮﻯ ،ﻭﻧﻔﺴﻰ ،ﻭﺃﺫﻫ ﺐ ﺍﻟﻠﱠﻪ ﻣﺎ ﻛﺎﻥ ﰲ ﻧﻔﺴﻰ ،ﰒ ﻗﺎﻝ) :ﺍ ﺩ ﹸﻥ ﺇﱠ ﺏ ﺑﺴﻴﻔﻰ ،ﺍﻟﻠﱠﻪ ﻳﻌﻠ ﻢ ﺃﱏ ﺃﺣﺐ ﺃﻥ ﺃﻗﻴﻪ ﺑﻨﻔﺴﻰ ﹸﻛ ﱠﻞ ﺷﺊ، ﺖ ﺃﻣﺎﻣﻪ ﺃﺿـﺮ ﻓﻘﺎِﺗ ﹾﻞ( ،ﻓﺘﻘﺪﻣ ﺖ ﺃﻟﺰﻣﻪ ﻓﻴﻤﻦ ﻟﺰﻣﻪ ﺖ ﺑﻪ ﺍﻟﺴﻴﻒ ،ﻓﺠﻌﻠ ﺖ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺃﰉ ﻟﻮ ﻛﺎﻥ ﺣﻴﹰﺎ ﻷﻭﻗﻌ ﻭﻟﻮ ﻟﻘﻴ ﺖ ﺑﻐﻠ ﹸﺔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج، ﺣﱴ ﺗﺮﺍﺟ ﻊ ﺍﳌﺴـﻠﻤﻮﻥ ،ﻓﻜﺮﻭﺍ ﹶﻛ ﺮ ﹶﺓ ﺭﺟﻞ ﻭﺍﺣﺪ ،ﻭﹸﻗ ﺮﺑ ﻓﺎﺳﺘﻮﻯ ﻋﻠﻴﻬﺎ ،ﻭﺧﺮﺝ ﰲ ﺃﺛﺮﻫﻢ ﺣﱴ ﺗﻔﺮﻗﻮﺍ ﰲ ﹸﻛﻞﱢ ﻭﺟﻪ ،ﻭﺭﺟﻊ ﺇﱃ ﻣﻌﺴﻜﺮﻩ،
٣٠٤ ﺖ ﻋﻠﻴﻪ ،ﻣﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺃﺣ ﺪ ﻏﲑﻯ ﺣﺒﹰﺎ ﻟﺮﺅﻳﺔ ﻭﺟﻬﻪ ،ﻭﺳﺮﻭﺭﹰﺍ ﻓﺪﺧـﻞ ﺧِﺒﺎﺀﻩ ،ﻓﺪﺧﻠ ﺕ ِﻟﻨ ﹾﻔﺴِﻚ( ،ﰒ ﺣﺪﺛﲎ ﺑﻜ ﱢﻞ ﻣﺎ ﻚ ﺧﻴ ﺮ ﳑﺎ ﺃ ﺭ ﺩ ﺑﻪ ،ﻓﻘﺎﻝ) :ﻳﺎ ﺷﻴﺐ؛ ﺍﻟﺬﻯ ﺃﺭﺍ ﺩ ﺍﻟﻠﱠﻪ ﺑ ﺖ :ﻓﺈﱏ ﺃﺷﻬ ﺪ ﺃ ﹾﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺕ ﰲ ﻧﻔﺴﻰ ﻣﺎ ﱂ ﺃﻛﻦ ﺃﺫﻛﺮﻩ ﻷﺣﺪ ﻗﻂ ،ﻗﺎﻝ :ﻓﻘﻠ ﺃﺿﻤﺮ ﻚ(. ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﰒ ﻗﻠﺖ :ﺍﺳﺘﻐﻔﺮ ﱃ .ﻓﻘﺎﻝ ) :ﹶﻏ ﹶﻔ ﺮ ﺍﻟﻠﱠﻪ ﹶﻟ ﺍﻟﻠﱠﻪ ،ﻭﺃﻧ ﻭﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺣﺪﺛﲎ ﺍﻟ ﺰﻫﺮﻯ ،ﻋﻦ ﻛﺜﲑ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ،ﻋﻦ ﺃﺑﻴﻪ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﺠ ﺮﺗﻬﺎ ﺎ، ﺤ ﹶﻜ ﻤ ِﺔ ﺑﻐﻠﺘﻪ ﺍﻟﺒﻴﻀﺎﺀ ،ﻗﺪ ﺷ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻗﺎﻝ :ﺇﱏ ﳌ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺁﺧ ﹲﺬ ِﺑ ﻭﻛﻨﺖ ﺍﻣﺮﺀﹰﺍ ﺟﺴﻴﻤﹰﺎ ﺷﺪﻳ ﺪ ﺍﻟﺼﻮﺕ ،ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﺣﲔ ﺭﺃﻯ ﻣﺎ ﺭﺃﻯ ﻣﻦ ﺱ ﺱ( .ﻗﺎﻝ :ﻓﻠﻢ ﺃﺭ ﺍﻟﻨﺎﺱ ﻳ ﹾﻠﻮﻭﻥ ﻋﻠﻰ ﺷﻰﺀ ،ﻓﻘﺎﻝ) :ﻳﺎ ﻋﺒﺎ ﺍﻟﻨﺎﺱ) :ﺇﱃ ﺃﻳ ﻦ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﻚ.ﻗﺎﻝ: ﻚ ﹶﻟﺒﻴ ﺴﻤ ﺮ ِﺓ( ،ﻓﺄﺟﺎﺑﻮﺍ :ﹶﻟﺒﻴ ﺻﺤﺎﺏ ﺍﻟ ﺸ ﺮ ﹶﺃ ﺥ :ﻳﺎ ﻣ ﻌﺸﺮ ﺍﻷﻧﺼﺎﺭِ ،ﻳﺎ ﻣ ﻌ ﺻ ﺮ ﺍ ﺐ ﺍﻟﺮﺟ ﹸﻞ ﻟﻴﺜﲎ ﺑﻌﲑﻩ ،ﻓﻼ ﻳﻘ ِﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻴﺄﺧﺬ ﺩِﺭﻋﻪ ﻓﻴﻘﺬﻓﻬﺎ ﰲ ﻋﻨﻘﻪ ،ﻭﻳﺄﺧﺬ ﻓﻴﺬﻫ ﺤ ﻢ ﻋﻦ ﺑﻌﲑﻩ ،ﻭﻳﺨﻠﻰ ﺳﺒﻴﻠﹶﻪ ،ﻭﻳﺆﻡ ﺍﻟﺼﻮﺕ ﺣﱴ ﻳﻨﺘﻬ ﻰ ﺇﱃ ﺳﻴﻔﹶﻪ ﻭﻗﻮﺳﻪ ﻭﺗﺮﺳﻪ ،ﻭﻳﻘﺘ ِ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺣﱴ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﻣﻨﻬﻢ ﻣﺎﺋﺔ ،ﺍﺳﺘﻘﺒﻠﹸﻮﺍ ﺍﻟﻨﺎﺱ ،ﻓﺎﻗﺘﺘﻠﹸﻮﺍ ﻓﻜﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺃ ﻭ ﹶﻝ ﻣﺎﻛــﺎﻧﺖ :ﻳﺎ ﻟﻸﻧﺼـﺎﺭ ،ﰒ ﺧﻠﺼﺖ ﺁﺧﺮﹰﺍ :ﻳﺎ ﻟﻠﺨﺰﺭﺝ ،ﻭﻛﺎﻧﻮﺍ ﺻﺒ ﺮﹰﺍ ﻋﻨﺪ ﺠﺘِﻠﺪﻭﻥﹶ، ﺠﺘﹶﻠ ِﺪ ﺍﻟﻘﻮﻡ ،ﻭﻫﻢ ﻳ ﺍﳊﺮﺏ ،ﻓﺄﺷﺮﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺭﻛﺎﺋﺒﻪ ،ﻓﻨﻈﺮ ﺇﱃ ﻣ ﻓﻘﺎﻝ) :ﺍﻵ ﹶﻥ ﺣ ِﻤ ﻰ ﺍﻟﻮﻃﻴﺲ (ﻭﺯﺍﺩ ﻏﲑﻩ: ﺐ ﺏ ﺃﻧﺎ ﺍﺑ ﻦ ﻋﺒ ِﺪ ﺍﳌﹸﻄﱠِﻠ ﺃﻧﺎ ﺍﻟﻨِﺒ ﻰ ﹶﻻ ﹶﻛ ِﺬ ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﰒ ﺃﺧﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﺼﻴﺎﺕٍ،ﻓﺮﻣﻰ ﺎ ﰲ ﻭﺟﻮﻩ ﺤ ﻤ ٍﺪ( ،ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺃﻥ ﺭﻣﺎﻫﻢ ،ﻓﻤﺎ ِﺯﹾﻟﺖ ﺃﺭﻯ ﺣ ﺪﻫﻢ ﺏ ﻣ ﺍﻟ ﹸﻜﻔﱠﺎﺭِ،ﰒ ﻗﺎﻝ):ﺍﻧ ﻬ ﺰﻣﻮﺍ ﻭ ﺭ )(١ ﻛﻠﻴﻼﹰ ،ﻭﺃﻣﺮﻫﻢ ﻣ ﺪِﺑ ﺮﹰﺍ. ﺾ ﻗﺒﻀﺔ ﻣِﻦ ﺗﺮﺍﺏ ﺍﻷﺭﺽ ،ﰒ ﺍﺳﺘﻘﺒﻞ ﺎ ﻭﰱ ﻟﻔﻆ ﻟﻪ :ﺇﻧﻪ ﻧﺰﻝ ﻋﻦ ﺍﻟﺒﻐﻠﺔ ،ﰒ ﻗﺒ ﺖ ﺍﻟ ﻮﺟﻮ ﻩ( ،ﻓﻤﺎ ﺧﻠﻖ ﺍﻟﻠﱠﻪ ﻣﻨﻬﻢ ﺇﻧﺴﺎﻧﹰﺎ ﺇﻻ ﻣﻸ ﻋﻴﻨﻴﻪ ﺗﺮﺍﺑﹰﺎ ﻭﺟﻮﻫﻬﻢ ،ﻭﻗﺎﻝ) :ﺷﺎ ﻫ ِ )(٢ ﺑﺘﻠﻚ ﺍﻟﻘﺒﻀﺔ ،ﻓﻮﻟﱠﻮﺍ ﻣﺪﺑﺮﻳﻦ. ﻭﺫﻛﺮ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ،ﻗﺎﻝ :ﻟﻘﺪ ﺭﺃﻳﺖ ﻗﺒﻞ ﻫﺰﳝ ِﺔ ﺍﻟﻘﻮﻡ ،ﻭﺍﻟﻨﺎﺱ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٧٧٥ﰲ ﺍﳉﻬﺎﺩ. ) (٢ﺍﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(١٧٧٧
٣٠٥ ﲔ ﺍﻟﻘﻮﻡ، ﻳﻘﺘﺘﻠﻮﻥ ﻳﻮ ﻡ ﺣﻨﻴ ٍﻦ ﻣﺜ ﹶﻞ ﺍﻟﺒﺠﺎ ِﺩ ﺍﻷﺳﻮﺩ ،ﺃﻗﺒﻞ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ﺣﱴ ﺳﻘﻂ ﺑﻴﻨﻨﺎ ﻭﺑ ﺕ ﻓﺈﺫﺍ ﳕﻞ ﺃﺳﻮ ﺩ ﻣﺒﺜﻮﺙ ﻗﺪ ﻣﻸ ﺍﻟﻮﺍﺩﻯ ،ﻓﻠﻢ ﻳﻜﻦ ﺇﻻ ﻫﺰﳝﺔ ﺍﻟﻘﻮﻡ ،ﻓﻠﻢ ﺃﺷﻚ ﺃﺎ ﻓﻨﻈﺮ ﺍﳌﻼﺋﻜﺔ. ﻚ ﺑﻦ ﻋﻮﻑ، ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﳌﺎ ﺍﺰﻡ ﺍﳌﺸﺮﻛﻮﻥ ،ﺃﺗﻮﺍ ﺍﻟﻄﺎﺋﻒ ،ﻭﻣﻌﻬﻢ ﻣﺎﻟ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺁﺛﺎﺭ ﻣﻦ ﻭﻋﺴﻜﺮ ﺑﻌﻀﻬﻢ ﺑﺄﻭﻃﺎﺱ ،ﻭﺗﻮﺟﻪ ﺑﻌﻀﻬﻢ ﳓﻮ ﳔﻠﺔﹶ ،ﻭﺑﻌ ﹶ ﺾ ﻣﻦ ﺍﺰﻡ ،ﻓﻨﺎﻭﺷﻮﻩ ﺗﻮﺟﻪ ﻗِﺒﻞ ﺃﻭﻃﺎﺱ ﺃﺑﺎ ﻋﺎﻣﺮ ﺍﻷﺷﻌﺮﻯ ،ﻓﺄﺩﺭﻙ ﻣِﻦ ﺍﻟﻨﺎﺱ ﺑﻌ ﺍﻟ ِﻘﺘﺎﻝ ،ﻓ ﺮﻣِﻰ ﺑﺴﻬﻢ ﻓ ﹸﻘﺘِﻞ ،ﻓﺄﺧﺬ ﺍﻟﺮﺍﻳﺔ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻯ ،ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﻴﻪ ،ﻓﻘﺎﺗﻠﻬﻢ، ﻓﻔﺘﺢ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ،ﻓﻬﺰﻣﻬﻢ ﺍﻟﻠﱠﻪ ،ﻭﻗﺘﻞ ﻗﺎﺗﻞ ﺃﰉ ﻋﺎﻣﺮ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻏ ِﻔ ﺮ ﻚ( ﻭﺍﺳﺘﻐﻔﺮ ﻷﰉ ﻕ ﹶﻛِﺜ ٍﲑ ِﻣ ﻦ ﺧ ﹾﻠ ِﻘ ﻟﻌﺒﻴ ٍﺪ ﺃﰉ ﻋﺎ ِﻣ ٍﺮ ﻭﹶﺃﻫﻠﻪِ ،ﻭﺍ ﺟ ﻌ ﹾﻠ ﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻓ ﻮ )(١ ﻣﻮﺳﻰ. ﺴﺒﻰ ﻚ ﺑﻦ ﻋﻮﻑ ﺣﱴ ﲢﺼﻦ ﲝﺼﻦ ﺛﻘﻴﻒ ،ﻭﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟ ﻭﻣﻀﻰ ﻣﺎﻟ ﱮ ﺳﺘ ﹶﺔ ﺁﻻﻑ ﳉ ﻌﺮﺍﻧﺔِ ،ﻭﻛﺎﻥ ﺍﻟﺴ ﻚ ﹸﻛﻠﱡﻪ ،ﻭﻭﺟﻬﻮﻩ ﺇﱃ ﺍ ِ ﺠ ﻤ ﻊ ﹶﻓﺠِ ﻤ ﻊ ﺫﻟ ﻭﺍﻟﻐﻨﺎﺋ ِﻢ ﺃﻥ ﺗ ﺭﺃﺱ ،ﻭﺍﻹﺑ ﹸﻞ ﺃﺭﺑﻌ ﹰﺔ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻔﺎﹰ ،ﻭﺍﻟﻐﻨﻢ ﺃﻛﺜ ﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﺃﻟﻒ ﺷﺎﺓ ،ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻀ ﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺃﹸﻭﻗﻴﺔ ﻓﻀﺔ ،ﻓﺎﺳﺘﺄﱏ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﻋﻠﻴﻪ ﻣﺴﻠﻤﲔ ِﺑ ﰒ ﺑﺪﺃ ﺑﺎﻷﻣﻮﺍﻝ ﻓﻘﺴﻤﻬﺎ ،ﻭﺃﻋﻄﻰ ﺍﳌﺆﱠﻟﻔ ﹶﺔ ﻗﻠﻮﺑﻬﻢ ﺃ ﻭ ﹶﻝ ﺍﻟﻨﺎﺱِ ،ﻓﺄﻋﻄﻰ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑ ﻦ ﲔ ﺃﹸﻭِﻗﻴ ﹰﺔ ﺣﺮﺏ ﺃﺭﺑﻌﲔ ﺃﹸﻭﻗﻴﺔ ،ﻭﻣﺎﺋ ﹰﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﻓﻘﺎﻝ :ﺍﺑﲎ ﻳﺰﻳﺪ؟ ﻓﻘﺎﻝ) :ﺃ ﻋﻄﹸﻮ ﻩ ﺃ ﺭﺑ ِﻌ ﲔ ﺃﹸﻭِﻗﻴﺔﹰ ،ﻭﻣِﺎﹶﺋ ﹰﺔ ﻣﻦ ﺍﻹﺑﻞ(، ﻭﻣِﺎﺋ ﹰﺔ ِﻣ ﻦ ﺍﻹﺑﻞ( ،ﻓﻘﺎﻝ :ﺍﺑﲎ ﻣﻌﺎﻭﻳﺔ؟ ﻗﺎﻝ) :ﺃ ﻋﻄﹸﻮ ﻩ ﺃ ﺭﺑ ِﻌ ﻭﺃﻋﻄﻰ ﺣﻜﻴﻢ ﺑﻦ ِﺣﺰﺍﻡ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﰒ ﺳﺄﻟﻪ ﻣﺎﺋﺔ ﺃﹸﺧﺮﻯ ﻓﺄﻋﻄﺎﻩ ،ﻭﺃﻋﻄﻰ ﺍﻟﻨﻀﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ ﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﺃﻋﻄﻰ ﺍﻟﻌﻼﺀ ﺑﻦ ﺣﺎﺭﺛﺔ ﺍﻟﺜﻘﻔﻰ ﲬﺴﲔ ،ﻭﺫﻛﺮ ﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ﺃﺭﺑﻌﲔ ،ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ ﺃﺻﺤﺎﺏ ﺍﳌﺎﺋﺔ ﻭﺃﺻﺤﺎﺏ ﺍﳋﻤﺴﲔ ﻭﺃﻋﻄﻰ ﺍﻟﻌﺒﺎ ﺷﻌﺮﺍﹰ ،ﻓﻜﻤﻞ ﻟﻪ ﺍﳌﺎﺋﺔ. ﰒ ﺃﻣﺮ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺑﺈﺣﺼﺎ ِﺀ ﺍﻟﻐﻨﺎﺋﻢ ﻭﺍﻟﻨﺎﺱ ،ﰒ ﻓﻀﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻓﻜﺎﻧﺖ ﲔ ﺷﺎﺓ ،ﻓﺈﻥ ﻛﺎﻥ ﻓﺎﺭﺳﹰﺎ ﺃﺧﺬ ﺍﺛﲎ ﻋﺸﺮ ﺑﻌﲑﹰﺍ ﺳﻬﺎﻣﻬﻢ ﻟﻜﻞ ﺭﺟﻞ ﺃﺭﺑﻌﹰﺎ ﻣﻦ ﺍﻹﺑﻞ ﻭﺃﺭﺑﻌ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺷﺎﺓ. ) (١ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ) (٤٥٥ ،٤٥٤/٢ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٠/٦ﰲ ﺍﳉﻬﺎﺩ.
٣٠٦ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺣﺪﺛﲎ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ،ﻋﻦ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ،ﻋﻦ ﺃﰉ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻯ ﻗﺎﻝ :ﳌﺎ ﺃﻋﻄﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﺃﻋﻄﻰ ﻣِﻦ ﺗﻠﻚ ﺍﻟﻌﻄﺎﻳﺎ ﰲ ﻗﺮﻳﺶ ،ﻭﰱ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ،ﻭﱂ ﻳﻜﻦ ﰲ ﺍﻷﻧﺼﺎﺭ ﻣﻨﻬﺎ ﺷﻰﺀ ،ﻭ ﺟ ﺪ ﻫﺬﺍ ﺍﳊ ﻰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﰲ ﺃﻧﻔﺴﻬﻢ، ﷲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﻮﻣﻪ ،ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺣﱴ ﹶﻛﺜﹸﺮﺕ ﻓﻴﻬﻢ ﺍﻟﻘﺎﻟﺔﹸ ،ﺣﱴ ﻗﺎﻝ ﻗﺎﺋﻠﹸﻬﻢ :ﻟﻘﻰ ﻭﺍ ِ ﺳﻌ ﺪ ﺑ ﻦ ﻋﺒﺎﺩﺓ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻫﺬﺍ ﺍﳊ ﻰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻗﺪ ﻭﺟﺪﻭﺍ ﻋﻠﻴﻚ ﰲ ﺖ ﻋﻄﺎﻳﺎ ﺖ ﰲ ﻗﻮﻣﻚ ،ﻭﺃﻋﻄﻴ ﺖ ﰲ ﻫﺬﺍ ﺍﻟﻔﺊ ﺍﻟﺬﻯ ﺃﺻﺒﺖ ،ﻗﺴﻤ ﺃﻧﻔﺴﻬﻢ ﻟِﻤﺎ ﺻﻨﻌ ﻋِﻈﺎﻣﹰﺎ ﰲ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ،ﻭﱂ ﻳﻜﻦ ﰲ ﻫﺬﺍ ﺍﳊ ﻰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣﻨﻬﺎ ﺷﻰﺀ .ﻗﺎﻝ: ﻚ ﻳﺎ ﺳ ﻌﺪ(؟ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﻣﺎ ﺃﻧﺎ ﺇﻻ ﻣِﻦ ﻗﻮﻣِﻰ .ﻗﺎﻝ: ﺖ ِﻣ ﻦ ﹶﺫِﻟ )ﻓﹶﺄﻳ ﻦ ﹶﺃﻧ ﳊ ِﻈ ﲑ ِﺓ( ﻗﺎﻝ :ﻓﺠﺎﺀ ﺭﺟﺎ ﹲﻝ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻓﺘﺮﻛﻬﻢ، ﻚ ﰲ ﻫ ِﺬ ِﻩ ﺍ ﹶ )ﻓﺎ ﺟ ﻤ ﻊ ﱃ ﻗﹶﻮ ﻣ ﻓﺪﺧﻠﻮﺍ ،ﻭﺟﺎﺀ ﺁﺧﺮﻭﻥ ﻓﺮﺩﻫﻢ ،ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ،ﺃﺗﻰ ﺳﻌﺪ ،ﻓﻘﺎﻝ :ﻗﺪ ﺍﺟﺘﻤﻊ ﻟﻚ ﻫﺬﺍ ﺤ ِﻤ ﺪ ﺍﻟﻠﱠﻪ ،ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ ،ﰒ ﻗﺎﻝ: ﺍﳊ ﻰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻓﺄﺗﺎﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﹶﻓ ﺴ ﹸﻜﻢ ،ﺃﹶﻟ ﻢ ﺁِﺗ ﹸﻜ ﻢ ﺸ ﺮ ﺍﻷﻧﺼﺎﺭِ؛ ﻣﺎ ﻗﹶﺎﹶﻟ ﹲﺔ ﺑﹶﻠ ﻐﺘﲎ ﻋﻨﻜﹸﻢ ،ﻭ ِﺟ ﺪ ﹲﺓ ﻭ ﺟ ﺪﺗﻤﻮﻫﺎ ﰲ ﹶﺃﻧ ﹸﻔ ِ )ﻳﺎ ﻣ ﻌ ﻒ ﺍﻟﻠﱠﻪ ﺑﻴ ﻦ ﹸﻗﻠﹸﻮﺑﻜﹸﻢ(؟ ﻗﺎﻟﻮﺍ: ﺿﻼﱠ ﹰﻻ ﹶﻓﻬﺪﺍﻛﹸﻢ ﺍﻟﻠﱠﻪ ﰉ ،ﻭﻋﺎﹶﻟ ﹰﺔ ﹶﻓﹶﺄ ﹾﻏﻨﺎ ﹸﻛ ﻢ ﺍﻟﻠﱠﻪ ﰉ ،ﻭﹶﺃ ﻋﺪﺍ ًﺀ ﹶﻓﹶﺄﻟﱠ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃ ﻣ ﻦ ﻭﺃﻓﻀﻞﹸ ،ﰒ ﻗﺎﻝ) :ﹶﺃ ﹶﻻ ﺗﺠﻴﺒﻮﱏ ﻳﺎ ﻣ ﻌ ﺸ ﺮ ﺍﻷﻧﺼﺎ ِﺭ(؟ ﻗﺎﻟﻮﺍ :ﲟﺎﺫﹶﺍ ﳒﻴﺒﻚ ﺼ ﺪ ﹾﻗﺘﻢ ﷲ ﹶﻟ ﻮ ِﺷﹾﺌﺘﻢ ،ﹶﻟﻘﹸ ﹾﻠﺘﻢ ،ﹶﻓﹶﻠ ﻀﻞﹸ؟ ﻗﺎﻝ) :ﹶﺃﻣﺎ ﻭﺍ ِ ﷲ ﻭﻟِﺮﺳﻮﻟِﻪ ﺍﳌ ﻦ ﻭﺍﻟ ﹶﻔ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪِ ، ﻼ ﺼ ﺮﻧﺎﻙ ،ﻭ ﹶﻃﺮِﻳﺪﹰﺍ ﻓﺂ ﻭﻳﻨﺎﻙ ،ﻭﻋﺎِﺋ ﹰ ﺨﺬﹸﻭ ﹰﻻ ﹶﻓﻨ ﺼ ﺪ ﹾﻗﻨﺎﻙ ،ﻭ ﻣ ﺼ ﺪ ﹾﻗﺘ ﻢ :ﹶﺃﺗﻴﺘﻨﺎ ﻣ ﹶﻜﺬﱠﺑﹰﺎ ﹶﻓ ﻭﹶﻟ ﺴﻜﹸﻢ ﰲ ﹸﻟﻌﺎ ﻋ ٍﺔ ِﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﺗﹶﺄﻟﱠ ﹾﻔﺖِ ﺑﻬﺎ ﻗﻮﻣﹰﺎ ﺸ ﺮ ﺍﻷﻧﺼﺎ ِﺭ ﰲ ﹶﺃﻧ ﹸﻔ ِ ﻓﺂﺳﻴﻨﺎﻙ ،ﺃﹶﻭ ﺟﺪﰎ ﻋﻠ ﻰ ﻳﺎ ﻣ ﻌ ﺸ ﺮ ﺍﻷﻧﺼﺎ ِﺭ ﺃ ﹾﻥ ﻳ ﹾﺬ ﻫ ﺱ ﺐ ﺍﻟﻨﺎ ﺿ ﻮ ﹶﻥ ﻳﺎ ﻣ ﻌ ﺴِﻠﻤﻮﺍ ،ﻭﻭ ﹶﻛ ﹾﻠﺘﻜﹸﻢ ﺇﱃ ﺇﺳﻼ ِﻣﻜﹸﻢ ،ﺃﻻ ﺗ ﺮ ِﻟﻴ ﺤ ﻤ ٍﺪ ﺑﻴ ِﺪ ِﻩ ﹶﻟﻤﺎ ﺑﺎﻟﺸﺎﺀ ﻭﺍﻟﺒﻌﲑ ،ﻭﺗ ﺮ ِﺟﻌﻮ ﹶﻥ ِﺑ ﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﺇﱃ ﺭﺣﺎﻟِﻜﻢ ،ﻓﹶﻮﺍﻟﱠﺬﻯ ﻧ ﹾﻔﺲ ﻣ ﻚ ﺠ ﺮﺓﹸ ،ﹶﻟﻜﹸﻨﺖ ﺍ ﻣﺮﺀﹰﺍ ﻣِﻦ ﺍﻷﻧﺼﺎﺭِ ،ﻭﹶﻟ ﻮ ﺳﹶﻠ ﺗﻨ ﹶﻘِﻠﺒﻮﻥ ِﺑ ِﻪ ﺧ ﲑ ِﻣﻤﺎ ﻳﻨ ﹶﻘِﻠﺒﻮ ﹶﻥ ِﺑﻪِ ،ﻭﹶﻟﻮﻻ ﺍ ِﳍ ﺐ ﺍﻷﻧﺼﺎ ِﺭ ﻭﻭﺍﺩﻳﻬﺎ، ﺖ ِﺷ ﻌ ﺱ ِﺷﻌﺒﹰﺎ ﻭﻭﺍﺩﻳﺎﹰ ،ﻭ ﺳﹶﻠﻜﹶﺖ ﺍﻷﻧﺼﺎﺭ ِﺷﻌﺒﹰﺎ ﻭﻭﺍﺩﻳﹰﺎ ﹶﻟﺴﻠ ﹾﻜ ﺍﻟﻨﺎ ﺱ ﺩِﺛﺎﺭ ،ﺍﻟﱠﻠ ﻬﻢ ﺍ ﺭ ﺣ ِﻢ ﺍﻷﻧﺼﺎ ﺭ ﻭﹶﺃﺑﻨﺎ َﺀ ﺍﻷﻧﺼﺎﺭ ،ﻭﺃﺑﻨﺎ َﺀ ﺃﺑﻨﺎ ِﺀ ﺍﻷﻧﺼﺎ ﺭ ِﺷﻌﺎﺭ ،ﻭﺍﻟﻨﺎ ﺍﻷﻧﺼﺎﺭ(. ﺴ ﻤﹰﺎ ﻗﺎﻝ :ﻓﺒﻜﻰ ﺍﻟﻘﻮ ﻡ ﺣﺘﻰ ﺃﺧﻀﻠﹸﻮﺍ ﻟِﺤﺎﻫﻢ ،ﻭﻗﺎﻟﻮﺍ :ﺭﺿﻴﻨﺎ ﺑﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﹶﻗ
٣٠٧ )(١
ﻭﺣﻈﺎﹰ ،ﰒ ﺍﻧﺼﺮﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺗﻔﺮﻗﻮﺍ. ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ، ﻭﻗﺪﻣﺖ ﺍﻟﺸﻴﻤﺎ ُﺀ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﻟ ﻌﺰﻯ ﺃﹸﺧ ﻀ ﹲﺔ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﱏ ﺃﺧﺘﻚ ﻣِﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻗﺎﻝ) :ﻭﻣﺎ ﻋﻼ ﻣﺔﹸ ﺫﻟﻚ(؟ ﻗﺎﻟﺖ :ﻋ ﻚ .ﻗﺎﻝ :ﻓﻌﺮﻑ ﺭﺳﻮ ﹸﻝ ج ﺍﻟﻌﻼﻣﺔ .ﻓﺒﺴﻂ ﳍﺎ ﻋﻀﻀﺘﻨﻴﻬﺎ ﰲ ﻇﻬﺮﻯ ،ﻭﺃﻧﺎ ﻣﺘﻮ ﺭ ﹶﻛﺘ ﺤﺒﺒ ﹰﺔ ﻣ ﹶﻜ ﺮ ﻣﺔﹰ ،ﻭﺇ ﹾﻥ ﺖ ﺍﻹﻗﺎ ﻣ ﹶﺔ ﹶﻓ ِﻌﻨﺪِﻯ ﻣ ﺭﺩﺍﹶﺋﻪ ،ﻭﺃﺟﻠﺴﻬﺎ ﻋﻠﻴﻪ ﻭﺧﻴﺮﻫﺎ ،ﻓﻘﺎﻝ) :ﺇ ﹾﻥ ﺃ ﺣﺒﺒ ِ ﻚ(؟ ﻗﺎﻟﺖ :ﺑﻞ ﺗ ﻤﺘﻌﲎ ﻭﺗﺮﺩﱏ ﺇﱃ ﻗﻮﻣﻰ ،ﻓﻔﻌﻞ، ﻚ ﹶﻓﺘ ﺮﺟِﻌﻰ ﺇﱃ ﹶﻗ ﻮ ِﻣ ِ ﺖ ﺃ ﹾﻥ ﺃﹸ ﻣﺘ ﻌ ِ ﺃ ﺣﺒﺒ ِ ﻓﺰﻋﻤﺖ ﺑﻨﻮ ﺳﻌﺪ ﺃﻧﻪ ﺃﻋﻄﺎﻫﺎ ﹸﻏﻼﻣﺎ ﻳﻘﺎﻝ ﻟﻪ) :ﻣﻜﺤﻮﻝ( ﻭﺟﺎﺭﻳﺔ ،ﻓﺰﻭﺟﺖ ﺇﺣﺪﺍﳘﺎ ﻣﻦ ﺍﻵﺧﺮ ،ﻓﻠﻢ ﻳﺰﻝ ﻓﻴﻬﻢ ﻣﻦ ﻧﺴﻠﻬﻤﺎ ﺑﻘﻴﺔ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ :ﻓﺄﺳﻠﻤﺖ ،ﻓﺄﻋﻄﺎﻫﺎ ﺭﺳﻮﻝ )(٢ ﺍﻟﻠﱠﻪ ج ﺛﻼﺛﺔ ﺃﻋﺒﺪ ﻭﺟﺎﺭﻳﺔ ،ﻭﻧﻌﻤﺎ ،ﻭﺷﺎﺀً ،ﻭﲰﺎﻫﺎ ﺣﺬﺍﻓﺔ .ﻭﻗﺎﻝ :ﻭﺍﻟﺸﻴﻤﺎﺀ ﻟﻘﺐ. ﻓﺼﻞ
]ﰲ ﻗﺪﻭﻡ ﻭﻓﺪ ﻫﻮﺍﺯِﻥ[
ﻭﻗﺪﻡ ﻭﻓﺪ ﻫﻮﺍ ِﺯ ﹶﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ،ﻭﻫﻢ ﺃﺭﺑﻌ ﹶﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﻭﺭﺃﺳﻬﻢ ﺯ ﻫﲑ ﺑﻦ ﺻﺮﺩ ،ﻭﻓﻴﻬﻢ ﺃﺑﻮ ﺑﺮﻗﺎﻥ ﻋ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ، ﺐ ﺴﺒﻰ ﻭﺍﻷﻣﻮﺍﻝ ،ﻓﻘﺎﻝ) :ﺇ ﱠﻥ ﻣﻌِﻰ ﻣ ﻦ ﺗ ﺮ ﻭﻥﹶ ،ﻭﺇ ﱠﻥ ﺃ ﺣ ﻓﺴﺄﻟﻮﻩ ﺃﻥ ﻳ ُﻤﻦ ﻋﻠﻴﻬﻢ ﺑﺎﻟ ﺻ ﺪﹸﻗﻪ ،ﹶﻓﹶﺄﺑﻨﺎ ﺅﻛﹸﻢ ﻭِﻧﺴﺎ ﺅ ﹸﻛ ﻢ ﺃ ﺣ ﱃﺃ ﳊﺪِﻳﺚ ﺇ ﱠ ﺍﹶ ﺐ ﺇﹶﻟﻴﻜﹸﻢ ﺃ ﻡ ﺃ ﻣﻮﺍﹸﻟ ﹸﻜ ﻢ(؟ ﻗﺎﻟﻮﺍ :ﻣﺎ ﻛﻨﺎ ﻧﻌ ِﺪﻝﹸ ﺸ ِﻔﻊِ ﺑ ﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺴﺘ ﺻﻠﱠﻴﺖ ﺍﻟ ﻐﺪﺍ ﹶﺓ ﹶﻓﻘﹸﻮﻣﻮﺍ ﻓﻘﻮﻟﻮﺍ :ﺇﻧﺎ ﻧ ﺑﺎﻷﺣﺴﺎﺏ ﺷﻴﺌﹰﺎ ﻓﻘﺎﻝ) :ﺇﺫﺍ ﺸ ِﻔﻊ ﺑِﺎﳌﹸﺆﻣﻨﲔ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﹾﻥ ﻳ ﺮﺩﻭﺍ ﻋﹶﻠﻴﻨﺎ ﺳﺒﻴﻨﺎ( ،ﻓﻠﻤﺎ ﺻﱠﻠﻰ ﺴﺘ ﺇﱃ ﺍﳌﹸﺆﻣِﻨﲔ ،ﻭﻧ ﺍﻟﻐﺪﺍﺓ ،ﻗﺎﻣﻮﺍ ﻓﻘﺎﻟﹸﻮﺍ ﺫِﻟﻚ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻣﺎ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﱃ ﻭﻟﺒﲎ ﻋﺒ ِﺪ ﺍ ﹸﳌ ﱠﻄِﻠﺐِ، ﹶﻓﻬ ﻮ ﹶﻟ ﹸﻜﻢ ،ﻭ ﺳﹶﺄ ﺳﹶﺄﻝﹸ ﹶﻟﻜﹸﻢ ﺍﻟﻨﺎ ﺱ( ،ﻓﻘﺎﻝ ﺍﳌﻬﺎ ِﺟﺮﻭ ﹶﻥ ﻭﺍﻷﻧﺼﺎﺭ :ﻣﺎ ﻛﺎﻥ ﻟﻨﺎ ﻓﻬﻮ ﻟِﺮﺳﻮﻝ ﻉ ﺑ ﻦ ﺣﺎﺑﺲ :ﺃﻣﺎ ﺃﻧﺎ ﻭﺑﻨﻮ ﲤﻴﻢ ﻓﻼ ،ﻭﻗﺎﻝ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣِﺼﻦ :ﺃﻣﺎ ﺃﻧﺎ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ ﺍﻷﻗﺮ ﺱ ﺑ ﻦ ﻣﺮﺩﺍﺱ :ﺃﻣﺎ ﺃﻧﺎ ﻭﺑﻨﻮ ﺳﻠﻴﻢ ﻓﻼ ،ﻓﻘﺎﻟﺖ ﺑﻨﻮ ﺳﻠﻴﻢ :ﻣﺎ ﻭﺑﻨﻮ ﻓﹶﺰﺍﺭﺓ ﻓﻼ ،ﻭﻗﺎﻝ ﺍﻟﻌﺒﺎ ﺱ ﺑ ﻦ ﻣﺮﺩﺍﺱ :ﻭﻫﻨﺘﻤﻮﱏ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﻛﺎﻥ ﻟﻨﺎ ﻓﻬﻮ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ ﺍﻟﻌﺒﺎ ﺖ ﺍ ﺳﺘﺄﻧﻴﺖ ﺳﺒﻴﻬﻢ ،ﻭﻗﹶﺪ ﺧﻴ ﺮﺗﻬﻢ ،ﹶﻓﹶﻠ ﻢ ﺴِﻠ ِﻤﲔ ،ﻭﹶﻗ ﺪ ﹸﻛﻨ )ﺇ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﻘﱠ ﻮ ﻡ ﹶﻗ ﺪ ﺟﺎﺅﻭﺍ ﻣ ) (١ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ. ) (٢ﺍﺑﻦ ﻫﺸﺎﻡ ) (٤٥٨/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ.
٣٠٨ ﺴﻪ ﺑﺄﻥ ﻳ ﺮﺩﻩ ،ﻓﺴﺒﻴ ﹸﻞ ﺖ ﻧ ﹾﻔ ﻳ ﻌ ِﺪﻟﹸﻮﺍ ﺑﺎﻷﺑﻨﺎﺀ ﻭﺍﻟﻨﺴﺎﺀ ﺷﻴﺌﺎﹰ ،ﻓﻤ ﻦ ﻛﺎ ﹶﻥ ِﻋﻨ ﺪﻩِ ﻣﻨ ﻬﻦ ﺷﺊ ،ﹶﻓﻄﹶﺎﺑ ﺾ ﻣ ﻦ ﺖ ﻓﺮﺍﺋ ﻀ ٍﺔ ﺳ ﺤ ﱢﻘﻪِ ،ﻓﻠﲑ ﺩ ﻋﻠﻴ ِﻬﻢ ،ﻭﹶﻟﻪِ ﺑ ﹸﻜﻞﱢ ﹶﻓﺮِﻳ ﻚ ِﺑ ﺴ ﺴﺘ ﻤ ِ ﺐ ﺃ ﹾﻥ ﻳ ﺫﻟﻚ ،ﻭ ﻣ ﻦ ﺃ ﺣ ﺱ :ﻗﺪ ﻃﻴﺒﻨﺎ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج .ﻓﻘﺎﻝ) :ﺇﻧﺎ ﻻ ﻧﻌ ِﺮﻑ ﺃ ﻭ ِﻝ ﻣﺎ ﻳﻔﺊ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ( ،ﻓﻘﺎﻝ ﺍﻟﻨﺎ ﺿ ﻰ ِﻣﻨ ﹸﻜ ﻢ ِﻣ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﺮﺽ ،ﻓﺎ ﺭ ِﺟﻌﻮﺍ ﺣﺘﻰ ﻳﺮﹶﻓ ﻊ ﺇﻟﻴﻨﺎ ﻋﺮﻓﺎﺅﻛﻢ ﹶﺃ ﻣ ﺮﻛﹸﻢ( ،ﻓﺮﺩﻭﺍ ﻣ ﻦ ﺭ ِ )(١ ﻋﻠﻴﻬﻢ ﻧﺴﺎﺀﻫﻢ ﻭﺃﺑﻨﺎﺀﻫﻢ. ﻭﱂ ﻳﺘﺨﻠﻒ ﻣﻨﻬﻢ ﺃﺣﺪ ﻏﲑ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ،ﻓﺈﻧﻪ ﺃﰉ ﺃﻥ ﻳﺮﺩ ﻋﺠﻮﺯﹰﺍ ﺻﺎﺭﺕ ﰲ ﱮ ﻗﹸﺒﻄﻴﺔ ﻗﹸﺒﻄﻴﺔ. ﺴ ﻳﺪﻳﻪ ،ﰒ ﺭﺩﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻛﺴﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟ ﻓﺼﻞ ﻓﻲ اﻹﺷﺎرة إﻟﻰ ﺑﻌﺾ ﻣﺎ ﺗﻀﻤﻨﺘﻪ هﺬﻩ اﻟﻐﺰوة ﻣﻦ اﻟﻤﺴﺎﺋﻞ اﻟﻔﻘﻬﻴﺔ واﻟﻨﱡﻜﺖ اﻟﺤﻜﻤﻴﺔ
ﻕ ﺍﻟﻮﻋﺪ ،ﺃﻧﻪ ﺇﺫﺍ ﻓﺘﺢ ﻣ ﱠﻜﺔ ،ﺩﺧﻞ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻗﺪ ﻭﻋﺪ ﺭﺳﻮﻟﹶﻪ ،ﻭﻫﻮ ﺻﺎﺩ ﺏ ﺑﺄﺳﺮﻫﺎ ،ﻓﻠﻤﺎ ﱠﰎ ﻟﻪ ﺍﻟﻔﺘ ﺢ ﺍﳌﺒﲔ ،ﺍﻗﺘﻀﺖ ﺱ ﰲ ﺩﻳﻨﻪ ﺃﻓﻮﺍﺟﺎﹰ ،ﻭﺩﺍﻧﺖ ﻟﻪ ﺍﻟﻌﺮ ﺍﻟﻨﺎ ﺏ ﻫﻮﺍ ِﺯ ﹶﻥ ﻭﻣﻦ ﺗِﺒ ﻌﻬﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﺃﻥ ﳚﻤﻌﻮﺍ ﻭﻳﺘﺄﻟﱠﺒﻮﺍ ﺣِﻜﻤﺘﻪ ﺗﻌﺎﱃ ﺃﻥ ﺃﻣﺴﻚ ﻗﻠﻮ ﳊﺮﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﳌﺴﻠﻤﲔ ،ﻟِﻴﻈﻬﺮ ﺃﻣ ﺮ ﺍﻟﻠﱠﻪ ،ﻭﲤﺎ ﻡ ﺇﻋﺰﺍﺯﻩ ﻟﺮﺳﻮﻟﻪ ،ﻭﻧﺼﺮﻩ ﻟﺪﻳﻨﻪ، ﻭﻟِﺘﻜﻮﻥ ﻏﻨﺎﺋﻤﻬﻢ ﺷﻜﺮﺍﻧﹰﺎ ﻷﻫﻞ ﺍﻟﻔﺘﺢ ،ﻭﻟﻴﻈﻬ ﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺭﺳﻮﻟﹶﻪ ﻭﻋِﺒﺎﺩﻩ ،ﻭﻗﻬﺮﻩ ﳍﺬﻩ ﺸﻮﻛﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱴ ﱂ ﻳﻠﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺜﻠﻬﺎ ،ﻓﻼ ﻳﻘﺎﻭﻣﻬﻢ ﺑﻌ ﺪ ﺃﺣ ﺪ ﻣﻦ ﺍﻟﻌﺮﺏ ،ﻭﻟﻐﲑ ﺍﻟ ﺡ ﻟﻠﻤﺘﺄﻣﻠﲔ ،ﻭﺗﺒﺪﻭ ﻟﻠﻤﺘﻮﲰﲔ ﺫﻟﻚ ﻣِﻦ ﺍﳊﻜﻢ ﺍﻟﺒﺎﻫﺮﺓ ﺍﻟﱴ ﺗﻠﻮ ﻭﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺃﺫﺍﻕ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﹰﻻ ﻣﺮﺍﺭ ﹶﺓ ﺍﳍﺰﳝﺔ ﻭﺍﻟﻜﺴﺮﺓ ﻣﻊ ﻛﺜﺮﺓ ﻋﺪﺩﻫﻢ ،ﻭﻋﺪﺩﻫﻢ ،ﻭﻗﻮ ِﺓ ﺷﻮﻛﺘﻬﻢ ِﻟﻴﻄﺎ ِﻣ ﻦ ﺭﺅﻭﺳﹰﺎ ﺭﻓِﻌﺖ ﺑﺎﻟﻔﺘﺢ ،ﻭﱂ ﺗﺪﺧﻞ ﺑﻠﺪﻩ ﻭﺣﺮﻣﻪ ﻛﻤﺎ ﺩﺧﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﺿﻌﹰﺎ ﺭﺃﺳﻪ ﻣﻨﺤﻨﻴﹰﺎ ﻋﻠﻰ ﻓﺮﺳﻪ ،ﺣﱴ ﺇ ﱠﻥ ﺫﻗﻨﻪ ﺗﻜﺎ ﺩ ﺲ ﺳﺮﺟﻪ ﺗﻮﺍﺿﻌﹰﺎ ﻟﺮﺑﻪ ،ﻭﺧﻀﻮﻋﹰﺎ ﻟﻌﻈﻤﺘﻪ ،ﻭﺍﺳﺘﻜﺎﻧ ﹰﺔ ﻟﻌﺰﺗﻪ ،ﺃﻥ ﺃﺣ ﱠﻞ ﻟﻪ ﺣﺮﻣ ﻪ ﻭﺑﻠﺪﻩ، ﺗ ﻤ ﺐ ﺍﻟﻴ ﻮ ﻡ ﻋﻦ ِﻗﻠﱠ ٍﺔ( ﺤﻞﱠ ﻷﺣﺪ ﻗﺒﻠﻪ ﻭﻻ ﻷﺣﺪ ﺑﻌﺪﻩ ،ﻭﻟِﻴﺒﲔ ﺳﺒﺤﺎﻧﻪ ﳌﻦ ﻗﺎﻝ) :ﹶﻟ ﻦ ﻧ ﻐﹶﻠ ﻭﱂ ﻳ ِ ﺃﻥ ﺍﻟﻨﺼ ﺮ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﻋﻨﺪﻩ ،ﻭﺃﻧﻪ ﻣﻦ ﻳﻨﺼﺮﻩ ،ﻓﻼ ﻏﺎﻟﺐ ﻟﻪ ،ﻭﻣﻦ ﳜﺬﹸﻟﻪ ،ﻓﻼ ﻧﺎﺻﺮ ﻟﻪ ﻏﲑﻩ ،ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺗﻮﻟﱠﻰ ﻧﺼﺮ ﺭﺳﻮﻟﻪ ﻭﺩﻳﻨﻪ ،ﻻ ﻛﺜﺮﺗﻜﻢ ﺍﻟﱴ ﺃﻋﺠﺒﺘﻜﻢ ،ﻓﺈﺎ ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ).(٤٨٩/٢
٣٠٩ ﱂ ﺗﻐﻦ ﻋﻨﻜﻢ ﺷﻴﺌﺎﹰ ،ﻓﻮﻟﻴﺘﻢ ﻣﺪﺑﺮﻳﻦ ،ﻓﻠﻤﺎ ﺍﻧﻜﺴﺮﺕ ﻗﻠﻮﺑﻬﻢ ،ﺃﹸﺭﺳﻠﺖ ﺇﻟﻴﻬﺎ ِﺧﹶﻠﻊ ﺍﳉﱪ ﻣﻊ ﺑﺮِﻳ ِﺪ ﺍﻟﻨﺼﺮ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺳﻜﻴﻨﺘﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﻧﺰﻝ ﺟﻨﻮﺩﹰﺍ ﱂ ﺗﺮﻭﻫﺎ ،ﻭﻗﺪ ﺾ ﻋﻠﻰ ﺃﻫﻞ ﺍﻻﻧﻜﺴﺎﺭ ﴿ :ﻭﻧﺮِﻳ ﺪ ﺃﹶﻥ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺃﻥ ِﺧﹶﻠ ﻊ ﺍﻟﻨﺼﺮ ﻭﺟﻮﺍﺋﺰﻩ ﺇﳕﺎ ﺗﻔِﻴ ﲔ ﻭﻧ ﻤ ﱢﻜ ﻦ ﹶﻟ ﻬ ﻢ ﰲ ﺠ ﻌﹶﻠﻬﻢ ﺍﹾﻟﻮﺍﺭِﺛ ﺠ ﻌﹶﻠﻬ ﻢ ﹶﺃِﺋ ﻤ ﹰﺔ ﻭﻧ ﺽ ﻭﻧ ﻀ ِﻌﻔﹸﻮﹾﺍ ﰲ ﺍ َﻷ ﺭ ِ ﻧ ﻤﻦ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ﺍ ﺳﺘ ﻯ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻭﻫﺎﻣﺎ ﹶﻥ ﻭ ﺟﻨﻮ ﺩ ﻫﻤﺎ ِﻣﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﺽ ﻭﻧِ ﺮ ﺍ َﻷ ﺭ ِ ﺤ ﹶﺬﺭﻭﻥ﴾]ﺍﻟﻘﺼﺺ[٦ : ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﻣﻨﻊ ﺍﳉﻴﺶ ﻏﻨﺎﺋ ﻢ ﻣﻜﺔ ،ﻓﻠﻢ ﻳﻐﻨﻤﻮﺍ ﻣﻨﻬﺎ ﺫﻫﺒﺎﹰ ،ﻭﻻ ﻓﻀﺔﹰ ،ﻭﻻ ﻣﺘﺎﻋﺎﹰ ،ﻭﻻ ﺳﺒﻴﺎﹰ ،ﻭﻻ ﺃﺭﺿﹰﺎ ﻛﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ،ﻋﻦ ﻭﻫﺐ ﺍﺑﻦ ﻣﻨﺒﻪ ،ﻗﺎﻝ: ﻑ ﺍﳋﻴﻞ ﺖ ﺟﺎﺑﺮﹰﺍ :ﻫ ﹾﻞ ﹶﻏِﻨﻤﻮﺍ ﻳ ﻮ ﻡ ﺍﻟ ﹶﻔﺘﺢ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ :ﻻ .ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﻓﺘﺤﻮﻫﺎ ﺑﺈﳚﺎ ِ ﺳﺄﻟ ﺶ ﻣِﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ، ﻭﺍﻟﺮﻛﺎﺏ ،ﻭﻫﻢ ﻋﺸﺮ ﹸﺓ ﺁﻻﻑ ،ﻭﻓﻴﻬﻢ ﺣﺎﺟﺔ ﺇﱃ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳉﻴ ﺝ ﺃﻣﻮﺍﳍﻢ ،ﻭﻧﻌﻤﻬﻢ، ﻑ ﰲ ﻗﻠﻮﻢ ﺇﺧﺮﺍ ﺏ ﺍﳌﺸﺮﻛﲔ ﻟﻐﺰﻭﻫﻢ ،ﻭﻗﺬ ﻓﺤﺮﻙ ﺳﺒﺤﺎﻧﻪ ﻗﻠﻮ ﻭﺷﺎﺋﻬﻢ ،ﻭﺳﺒﻴﻬﻢ ﻣﻌﻬﻢ ﻧ ﺰﻻﹰ ،ﻭﺿِﻴﺎﻓﺔﹰ ،ﻭﻛﺮﺍﻣﺔﹰ ،ﻟِﺤﺰﺑﻪ ﻭﺟﻨﺪﻩ ،ﻭﲤﱠ ﻢ ﺗﻘﺪﻳﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻥ ﺃﻃﻤﻌﻬﻢ ﰲ ﺍﻟﻈﻔﺮ ،ﻭﺃﻻﺡ ﳍﻢ ﻣﺒﺎﺩﺉ ﺍﻟﻨﺼﺮ ،ﻟﻴﻘﻀﻰ ﺍﻟﻠﱠﻪ ﺃﻣﺮﹰﺍ ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ،ﻓﻠﻤﺎ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻧﺼ ﺮﻩ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ ،ﻭﺑﺮﺩﺕ ﺍﻟﻐﻨﺎﺋ ﻢ ﻷﻫﻠﻬﺎ ،ﻭﺟﺮﺕ ﻓﻴﻬﺎ ﺳﻬﺎ ﻡ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻗﻴﻞ :ﻻ ﺣﺎﺟ ﹶﺔ ﻟﻨﺎ ﰲ ﺩﻣﺎﺋﻜﻢ ،ﻭﻻ ﰲ ﻧﺴﺎﺋﻜﻢ ﻭﺫﺭﺍﺭﻳﻜﻢ ،ﻓﺄﻭﺣﻰ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻗﻠﻮﻢ ﺍﻟﺘﻮﺑ ﹶﺔ ﻭﺍﻹﻧﺎﺑﺔﹶ ،ﻓﺠﺎﺅﻭﺍ ﻣﺴﻠﻤﲔ .ﻓﻘﻴﻞ :ﺇﻥ ﻣِﻦ ﺷ ﹾﻜ ِﺮ ﺇﺳﻼﻣِﻜﻢ ﻭﺇﺗﻴﺎﻧﻜﻢ ﺃﻥ ﻧ ﺮﺩ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﻧﺴﺎ َﺀﻛﹸﻢ ﻭﹶﺃﺑﻨﺎ َﺀﻛﹸﻢ ﻭ ﺳﺒﻴﻜﹸﻢ ،ﻭ﴿ﺇﻥ ﻳ ﻌﹶﻠ ِﻢ ﺍﻟﻠﱠﻪ ﰲ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ﺧﻴﺮﹰﺍ ﷲ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ﴾]ﺍﻷﻧﻔﺎﻝ[٧٠ : ﻳ ﺆِﺗ ﹸﻜ ﻢ ﺧﻴﺮﹰﺍ ﻣﻤﺎ ﺃﹸ ِﺧ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﹸﻜﻢ ،ﻭﺍ ُ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻓﺘﺘﺢ ﻏﺰﻭ ﺍﻟﻌﺮﺏ ﺑﻐﺰﻭ ِﺓ ﺑﺪﺭ ،ﻭﺧﺘﻢ ﻏﺰﻭﻫﻢ ﺑﻐﺰﻭﺓ ﺣﻨﻴﻦ، ﻭﳍﺬﺍ ﻳ ﹾﻘ ﺮﻥﹸ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻐﺰﺍﺗﲔ ﺑﺎﻟﺬﻛﺮ ،ﻓﻴﻘﺎﻝ :ﺑﺪ ﺭ ﻭ ﺣﻨﻴﻦ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺳﺒ ﻊ ﱮ ج ﺭﻣﻰ ﰲ ﺳﻨﲔ ،ﻭﺍﳌﻼﺋﻜﺔ ﻗﺎﺗﻠﺖ ﺑﺄﻧﻔﺴﻬﺎ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺎﺗﲔ ﺍﻟﻐﺰﺍﺗﲔ ،ﻭﺍﻟﻨ ﻭﺟﻮﻩ ﺍﳌﺸﺮﻛﲔ ﺑﺎﳊﺼﺒﺎﺀ ﻓﻴﻬﻤﺎ ،ﻭﺎﺗﲔ ﺍﻟﻐﺰﺍﺗﲔ ﹸﻃ ِﻔﺌﹶﺖ ﲨﺮ ﹸﺓ ﺍﻟﻌﺮﺏ ﻟﻐﺰﻭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﳌﺴﻠﻤﲔ ،ﻓﺎﻷُﻭﱃ:ﺧﻮﻓﺘﻬﻢ ﻭﻛﺴﺮﺕ ﻣِﻦ ﺣﺪﻫﻢ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺍﺳﺘﻔﺮﻏﺖ ﻗﻮﺍﻫﻢ، ﻭﺍﺳﺘﻨﻔﺪﺕ ﺳﻬﺎﻣﻬﻢ ،ﻭﺃﺫﻟﱠﺖ ﲨﻌﻬﻢ ﺣﱴ ﱂ ﳚﺪﻭﺍ ﺑﺪﹰﺍ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻦ ﺍﻟﻠﱠﻪ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺟﺒ ﺮ ﺎ ﺃﻫ ﹶﻞ ﻣﻜﺔ ،ﻭﻓﺮﺣﻬﻢ ﲟﺎ ﻧﺎﻟﹸﻮﻩ ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﳌﻐﻨﻢ، ﲔ ﺟﱪﻫﻢ ،ﻭﻋﺮﻓﻬﻢ ﲤﺎ ﻡ ﻧﻌﻤﺘﻪ ﻓﻜﺎﻧﺖ ﻛﺎﻟﺪﻭﺍﺀ ﳌﺎ ﻧﺎﳍﻢ ﻣﻦ ﻛﺴﺮﻫﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻋ ﺼﺮﻭﺍ ﻋﻠﻴﻬﻢ ﻋﻠﻴﻬﻢ ﲟﺎ ﺻﺮﻑ ﻋﻨﻬﻢ ﻣﻦ ﺷﺮ ﻫﻮﺍﺯِﻥ ،ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﳍﻢ ﻢ ﻃﺎﻗﺔ ،ﻭﺇﳕﺎ ﻧِ
٣١٠ ﺑﺎﳌﺴﻠﻤﲔ ،ﻭﻟﻮ ﺃﹸﻓﺮﺩﻭﺍ ﻋﻨﻬﻢ ،ﻷﻛﻠﻬﻢ ﻋﺪﻭﻫﻢ ...ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﱴ ﻻ ﻳﺤﻴﻂ ﺎ ﺇﻻ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ. ﻓﺼﻞ
]ﻓﻴﻤﺎ ﻳﻨﺒﻐﻰ ﻟﻺﻣﺎﻡ ﻣﻦ ﺑﻌﺚ ﺍﻟﻌﻴﻮﻥ[ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺍﻹﻣﺎﻡ ﻳﻨﺒﻐﻰ ﻟﻪ ﺃﻥ ﻳﺒﻌﺚ ﺍﻟﻌﻴﻮ ﹶﻥ ﻭ ﻣ ﻦ ﻳﺪﺧ ﹸﻞ ﺑﲔ ﻋﺪﻭﻩ ﻟﻴﺄﺗﻴﻪ ﲞﱪﻫﻢ ،ﻭﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﲰﻊ ﺑﻘﺼﺪ ﻋﺪﻭﻩ ﻟﻪ ،ﻭﰱ ﺟﻴﺸﻪ ﻗﻮﺓ ﻭ ﻣﻨﻌﺔ ﻻ ﻳﻘﻌﺪ ﻳﻨﺘﻈﺮﻫﻢ، ﺑﻞ ﻳﺴ ﲑ ﺇﻟﻴﻬﻢ ،ﻛﻤﺎ ﺳﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﻫﻮﺍﺯِﻥ ﺣﱴ ﻟﻘﻴﻬﻢ ﲝﻨﻴﻦ. ﺡ ﺍﳌﺸﺮﻛﲔ ﻭ ﻋﺪﻢ ﻟِﻘﺘﺎﻝ ﻋﺪﻭﻩ ،ﻛﻤﺎ ﺍﺳﺘﻌﺎﺭ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﻟﻪ ﺃﻥ ﻳﺴﺘﻌ ﲑ ﺳﻼ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺩﺭﺍﻉ ﺻﻔﻮﺍﻥ ،ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﻣﺸﺮ ﻙ. ﺏ ﺍﻟﱴ ﻧﺼﺒﻬﺎ ﺍﻟﻠﱠﻪ ﳌﺴﺒﺒﺎﺎ ﻗﺪﺭﹶﺍ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻣِﻦ ﲤﺎﻡ ﺍﻟﺘﻮﻛﻞ ﺍﺳﺘﻌﻤﺎ ﹶﻝ ﺍﻷﺳﺒﺎ ِ ﻭﺷﺮﻋﺎﹰ ،ﻓﺈﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﺃﻛﻤ ﹸﻞ ﺍﳋﻠﻖ ﺗﻮﻛﱡﻼﹰ ،ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳ ﹾﻠ ﹶﻘ ﻮ ﹶﻥ ﻋﺪﻭﻫﻢ، ﻀﺔﹸ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻭﻗﺪ ﺼﻨﻮﻥ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺴﻼﺡ ،ﻭﺩﺧﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻜﱠﺔ ،ﻭﺍﻟﺒﻴ ﻭﻫﻢ ﻣﺘﺤ ﺱ﴾]ﺍﳌﺎﺋﺪﺓ[٦٧ : ﻚ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﺼﻤ ﷲ ﻳ ﻌ ِ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ﴿ :ﻭﺍ ُ ﻭﻛﺜﲑ ﳑﻦ ﻻ ﲢﻘﻴﻖ ﻋﻨﺪﻩ ،ﻭﻻ ﺭﺳﻮﺥ ﰲ ﺍﻟﻌﻠﻢ ﻳﺴﺘﺸﻜ ﹸﻞ ﻫﺬﺍ ،ﻭﻳﺘﻜﺎﻳﺲ ﰲ ﺍﳉﻮﺍﺏ ﺗﺎﺭﺓ ﺑﺄﻥ ﻫﺬﺍ ﻓﻌﻠﻪ ﺗﻌﻠﻴﻤﹰﺎ ﻟﻸُﻣﺔ ،ﻭﺗﺎﺭﺓ ﺑﺄﻥ ﻫﺬﺍ ﻛﺎﻥ ﻗﺒ ﹶﻞ ﻧﺰﻭﻝ ﺍﻵﻳﺔ .ﻭﻭﻗﻌﺖ ﺚ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺾ ﺍﻷﻣﺮﺍﺀ ،ﻭﻗﺪ ﺫﹸ ِﻛ ﺮ ﻟﻪ ﺣﺪﻳ ﹲ ﰲ ﻣﺼﺮ ﻣﺴﺄﻟﺔ ﺳﺄﻝ ﻋﻨﻬﺎ ﺑﻌ ﻋﺴﺎﻛﺮ ﰲ )ﺗﺎﺭﳜﻪ ﺍﻟﻜﺒﲑ( ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﺑﻌﺪ ﺃﻥ ﺃﻫﺪﺕ ﻟﻪ ﺍﻟﻴﻬﻮﺩﻳ ﹸﺔ ﺍﻟﺸﺎ ﹶﺓ ﺍﳌﺴﻤﻮﻣ ﹶﺔ ﻻ ﻳﺄﻛﻞ ﻃﻌﺎﻣﹰﺎ ﻗﹸ ﺪ ﻡ ﻟﻪ ﺣﱴ ﻳﺄﻛﻞ ﻣﻨﻪ ﻣﻦ ﻗﺪﻣﻪ. ﻗﺎﻟﻮﺍ :ﻭﰱ ﻫﺬﺍ ﺃﹸﺳﻮﺓ ﻟﻠﻤﻠﻮﻙ ﰲ ﺫﻟﻚ .ﻓﻘﺎﻝ ﻗﺎﺋﻞ :ﻛﻴﻒ ﻳﺠﻤﻊ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﺱ﴾؟ ﻓﺈﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺿﻤﻦ ﻟﻪ ﺍﻟ ِﻌﺼﻤﺔﹶ، ﻚ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﺼﻤ ﷲ ﻳ ﻌ ِ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍ ُ ﺸ ٍﺮ ﺇﻟﻴﻪ. ﻓﻬﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﺳﺒﻴ ﹶﻞ ﻟﺒ ﻭﺃﺟﺎﺏ ﺑﻌﻀﻬﻢ ﺑﺄﻥ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺿﻌﻒ ﺍﳊﺪﻳﺚ ،ﻭﺑﻌﻀﻬﻢ ﺑﺄﻥ ﻫﺬﺍ ﻛﺎﻥ ﻗﺒ ﹶﻞ ﻧﺰﻭ ِﻝ ﺍﻵﻳﺔ ،ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﱂ ﻳﻜﻦ ﻟِﻴﻔﻌﻞ ﺫﻟﻚ ﺑﻌﺪﻫﺎ ،ﻭﻟﻮ ﺗﺄﻣﻞ ﻫﺆﻻﺀ ﺃﻥ ﺿﻤﺎﻥ ﺍﻟﻠﱠﻪ ﻟﻪ ﺍﻟﻌِﺼﻤﺔ ،ﻻ ﻳﻨﺎﰱ ﺗﻌﺎﻃﻴﻪ ﻷﺳﺒﺎﺎ ،ﻷﻏﻨﺎﻫﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻜﻠﱡﻒ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻀﻤﺎ ﹶﻥ ﻟﻪ ﻣﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﻳﻨﺎِﻗﺾ ﺍﺣﺘﺮﺍﺳﻪ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻭﻻ ﻳﻨﺎﻓﻴﻪ ،ﻛﻤﺎ ﺃﻥ ﺇﺧﺒﺎ ﺭ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ
٣١١ ﻟﻪ ﺑﺄﻧﻪ ﻳﻈﻬﺮ ﺩﻳﻨﻪ ﻋﻠﻰ ﺍﻟﺪﻳ ِﻦ ﹸﻛﻠﱢﻪ ،ﻭﻳﻌﻠﻴﻪ ،ﻻ ﻳﻨﺎﻗﺾ ﺃﻣﺮﻩ ﺑﺎﻟﻘﺘﺎﻝ ،ﻭﺇﻋﺪﺍ ِﺩ ﺍﻟ ﻌﺪﺓ، ﻭﺍﻟﻘﻮﺓ ،ﻭﺭﺑﺎﻁ ﺍﳋﻴﻞ ،ﻭﺍﻷﺧﺬ ﺑﺎﳉﺪ ،ﻭﺍﳊﺬﺭ ،ﻭﺍﻻﺣﺘﺮﺍﺱ ﻣﻦ ﻋﺪﻭﻩ ،ﻭﳏﺎﺭﺑﺘﻪ ﺑﺄﻧﻮﺍﻉ ﺍﳊﺮﺏ ،ﻭﺍﻟﺘﻮﺭﻳﺔ ،ﻓﻜﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﺰﻭﺓ ،ﻭﺭﻯ ﺑﻐﲑﻫﺎ ،ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﻦ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻋﺎﻗﺒﺔ ﺣﺎﻟﻪ ﻭﻣﺂﻟﻪ ﲟﺎ ﻳﺘﻌﺎﻃﺎﻩ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱴ ﺟـﻌﻠﻬﺎ ﺍﻟﻠﱠﻪ ﻣﻔﻀﻴﺔ ﺇﱃ ﺏ ﺍﻟﱴ ﺟﻌﻠﻬﺎ ﺫﻟﻚ ،ﻣﻘﺘﻀﻴﺔ ﻟﻪ ،ﻭﻫﻮ ج ﺃﻋﻠ ﻢ ﺑﺮﺑﻪ ،ﻭﺃﺗﺒ ﻊ ﻷﻣﺮﻩ ﻣﻦ ﺃﻥ ﻳﻌﻄﱢﻞ ﺍﻷﺳﺒﺎ ﺍﻟﻠﱠﻪ ﻟﻪ ﲝﻜﻤﺘﻪ ﻣﻮﺟﺒﺔ ﳌﺎ ﻭﻋﺪﻩ ﺑﻪ ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ،ﻭﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ،ﻭﻏﻠﺒﺘﻪ ﻟﻌﺪﻭﻩ ،ﻭﻫﺬﺍ ﺏ ﻛﻤﺎ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺿﻤﻦ ﻟﻪ ﺣﻴﺎﺗﻪ ﺣﺘﻰ ﻳﺒﻠﱢﻎ ﺭﺳﺎﻻﺗِﻪ ،ﻭﻳﻈﻬﺮ ﺩﻳﻨﻪ ،ﻭﻫﻮ ﻳﺘﻌﺎﻃﻰ ﺃﺳﺒﺎ ﺿ ﻊ ﻳﻐﹶﻠﻂﹸ ﻓﻴﻪ ﻛﺜﲑ ﻣِﻦ ﺍﻟﻨﺎﺱ، ﺍﳊﻴﺎﺓ ﻣِﻦ ﺍﳌﺄﻛﻞ ﻭﺍﳌﺸﺮﺏ ،ﻭﺍﳌﻠﺒﺲ ﻭﺍﳌﺴﻜﻦ ،ﻭﻫﺬﺍ ﻣﻮ ِ ﺣﱴ ﺁﻝ ﺫﻟﻚ ﺑﺒﻌﻀﻬﻢ ﺇﱃ ﺃﻥ ﺗﺮﻙ ﺍﻟﺪﻋﺎﺀ ،ﻭﺯﻋﻢ ﺃﻧﻪ ﻻ ﻓﺎﺋﺪ ﹶﺓ ﻓﻴﻪ ،ﻷﻥ ﺍﳌﺴـﺆﻭﻝ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﹸﻗﺪﺭ ،ﻧﺎﻟﻪ ﻭﻻ ﺑﺪ ،ﻭﺇﻥ ﱂ ﻳﻘﺪﺭ ،ﱂ ﻳﻨﻠﻪ ،ﻓﺄﻯ ﻓﺎﺋﺪﺓ ﰲ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺪﻋﺎﺀ؟ ﰒ ﺗﻜﺎﻳ ﺲ ﰲ ﺍﳉﻮﺍﺏ ،ﺑﺄﻥ ﻗﺎﻝ :ﺍﻟﺪﻋﺎ ُﺀ ﻋﺒﺎﺩﺓ ،ﻓﻴﻘﺎﻝ ﳍﺬﺍ ﺍﻟﻐﺎﻟِﻂ :ﺑﻘﻰ ﻋﻠﻴﻚ ﻗﺴﻢ ﺁﺧﺮ ﺐ ﺇﻥ ﺗﻌﺎﻃﺎﻩ ،ﺣﺼﻞ ﻟﻪ ﺍﳌﻄﻠﻮﺏ ،ﻭﺇﻥ ﻋﻄﻞ ﻭﻫﻮ ﺍﳊ ﻖ ﺃﻧﻪ ﻗﺪ ﻗﺪﺭ ﻟﻪ ﻣﻄﻠﻮﺑﻪ ﺑﺴﺒ ٍ ﺍﻟﺴﺒﺐ ،ﻓﺎﺗﻪ ﺍﳌﻄﻠﻮﺏ ،ﻭﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ،ﻭﻣﺎ ﻣﺜﻞ ﻫﺬﺍ ﺖ ﺃﻭ ﱂ ﺁﻛﻞ، ﺍﻟﻐﺎﻟﻂ ﺇﻻ ﻣﺜ ﹸﻞ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﻗﺪ ﻗﺪﺭ ﱃ ﺍﻟﺸﺒﻊ ،ﻓﺄﻧﺎ ﺃﺷﺒﻊ ،ﺃﻛﻠ ﺖ ﺃﻭ ﱂ ﺁﻛﻞ ،ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﻷﻛﻞ؟ ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﻭﺇﻥ ﱂ ﻳﻘﺪﺭ ﱃ ﺍﻟﺸﺒﻊ ،ﱂ ﺃﺷﺒﻊ ﺃﻛﻠ ﺍﻟﺘﺮﻫﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﻨﺎﻓﻴﺔ ﳊﻜﻤﺔ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﺷﺮﻋﻪ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻓﺼﻞ
]ﰲ ﺣﻜﻢ ﺍﻟﻌﺎﺭﻳﺔ ﻫﻞ ﻫﻰ ﻣﻀﻤﻮﻧﺔ ﺃﻡ ﻻ؟[ ﻭﻓﻴﻬـﺎ :ﺃﻥ ﺍﻟﻨﱮ ج ﺷﺮﻁ ﻟﺼـﻔﻮﺍﻥ ﰲ ﺍﻟﻌﺎﺭﻳﺔ ﺍﻟﻀﻤﺎﻥ ،ﻓﻘﺎﻝ) :ﺑ ﹾﻞ ﻋﺎ ِﺭﻳ ﹲﺔ ﻒ ﺷﺮﻋﻪ ﺍﻟﻠﱠﻪ ﻓﻴﻬﺎ، ﻀﻤﻮﻧ ﹲﺔ( ﻓﻬﻞ ﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻋﻦ ﺷﺮﻋﻪ ﰲ ﺍﻟﻌﺎﺭﻳﺔ ،ﻭﻭﺻﻒ ﳍﺎ ﺑﻮﺻ ٍ ﻣ ﻭﺃﻥ ﺣﻜﻤﻬﺎ ﺍﻟﻀﻤﺎ ﹸﻥ ﻛﻤﺎ ﻳﻀﻤﻦ ﺍﳌﻐﺼﻮﺏ ،ﺃﻭ ﺇﺧﺒﺎﺭ ﻋﻦ ﺿﻤﺎﺎ ﺑﺎﻷﺩﺍﺀ ﺑﻌﻴﻨﻬﺎ، ﻭﻣﻌﻨﺎﻩ :ﺃﱏ ﺿﺎﻣﻦ ﻟﻚ ﺗﺄﺩﻳﺘﻬﺎ ،ﻭﺃﺎ ﻻ ﺗﺬﻫﺐ ،ﺑﻞ ﺃﺭﺩﻫﺎ ﺇﻟﻴﻚ ﺑﻌﻴﻨﻬﺎ؟ ﻫﺬﺍ ﳑﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ. ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ﺑﺎﻷﻭﻝ ،ﻭﺃﺎ ﻣﻀﻤﻮﻧﺔ ﺑﺎﻟﺘﻠﻒ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﺑﺎﻟﺜﺎﱏ ،ﻭﺃﺎ ﻣﻀﻤﻮﻧﺔ ﺑﺎﻟﺮﺩ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،ﻭﻫﻮ ﺃﻥ ﺍﻟ ﻌﻴﻦ ﺇﻥ ﻛﺎﻧﺖ ﳑﺎ
٣١٢ ﻻ ﻳﻐﺎﺏ ﻋﻠﻴﻪ ،ﻛﺎﳊﻴﻮﺍﻥ ﻭﺍﻟﻌﻘﺎﺭ ،ﱂ ﺗﻀﻤﻦ ﺑﺎﻟﺘﻠﻒ ﺇﻻ ﺃﻥ ﻳﻈﻬﺮ ﹶﻛﺬِﺑﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﺎ ﻳﻐﺎﺏ ﻋﻠﻴﻪ ﻛﺎﳊﻠﻰ ﻭﳓﻮﻩ ،ﺿﻤﻨﺖ ﺑﺎﻟﺘﻠﻒ ﺇﻻ ﺃﻥ ﻳﺄﺗ ﻰ ﺑﺒﻴﻨﺔ ﺗﺸﻬﺪ ﻋﻠﻰ ﺍﻟﺘﻠﻒ ،ﻭﺳﺮ ﻣﺬﻫﺒﻪ ﺃﻥ ﺍﻟﻌﺎﺭﻳﺔ ﺃﻣﺎﻧﺔ ﻏ ﲑ ﻣﻀﻤﻮﻧﺔ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﳜﺎﻟﻒ ﺍﻟﻈﺎﻫﺮ ،ﻓﻠﺬﻟﻚ ﻓﺮﻕ ﺑﲔ ﻣﺎ ﻳﻐﺎﺏ ﻋﻠﻴﻪ ،ﻭﻣﺎ ﻻ ﻳﻐﺎﺏ ﻋﻠﻴﻪ. ﻀﻤﻮﻧ ﹲﺔ( ،ﻫﻞ ﺃﺭﺍﺩ ﺑﻪ ﺃﺎ ﻭﻣﺄﺧﺬ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﻗﻮﻟﻪ ج ﻟﺼﻔﻮﺍﻥ) :ﺑ ﹾﻞ ﻋﺎ ِﺭﻳ ﹲﺔ ﻣ ﻣﻀﻤﻮﻧﺔ ﺑﺎﻟﺮﺩ ﺃﻭ ﺑﺎﻟﺘﻠﻒ؟ ﺃﻯ :ﺃﺿﻤﻨﻬﺎ ﺇﻥ ﺗﻠﻔﺖ ،ﺃﻭ ﺃﺿﻤﻦ ﻟﻚ ﺭﺩﻫﺎ ،ﻭﻫﻮ ﳛﺘﻤﻞ ﺍﻷﻣﺮﻳﻦ ،ﻭﻫﻮ ﰲ ﺿﻤﺎﻥ ﺍﻟﺮﺩ ﺃﻇﻬ ﺮ ﻟﺜﻼﺛﺔ ﺃﻭﺟﻪ: ﲔ ﺃﻥ ﻗﻮﻟﻪ: ﺃﺣﺪﻫﺎ :ﺃ ﱠﻥ ﰲ ﺍﻟﻠﱠﻔﻆ ﺍﻵﺧﺮ) :ﺑ ﹾﻞ ﻋﺎ ِﺭﻳ ﹲﺔ ﻣ ﺆﺩﺍﹲﺓ( ،ﻓﻬﺬﺍ ﻳﺒ )ﻣﻀﻤﻮﻧﺔ( ،ﺍﳌﺮﺍﺩ ﺑﻪ :ﺍﳌﻀﻤﻮﻧﺔ ﺑﺎﻷﺩﺍﺀ. ﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﱂ ﻳﺴﺄﻟﻪ ﻋﻦ ﺗﻠﻔﻬﺎ ،ﻭﺇﳕﺎ ﺳﺄﻟﻪ ﻫﻞ ﺗﺄﺧﺬﻫﺎ ﻣﲎ ﺃﺧ ﹶﺬ ﻏﺼﺐ ﲢﻮ ﹸﻝ ﺑﻴﲎ ﻭﺑﻴﻨﻬﺎ؟ ﻓﻘﺎﻝ) :ﻻ ﺑﻞ ﺃﺧﺬ ﻋﺎﺭﻳﺔ ﺃﹸﺅﺩﻳﻬﺎ ﺇﻟﻴﻚ( .ﻭﻟﻮ ﻛﺎﻥ ﺳﺄﻟﻪ ﻋﻦ ﺗﻠﻔﻬﺎ ﻭﻗﺎﻝ: ﺃﺧﺎﻑ ﺃﻥ ﺗﺬﻫﺐ ،ﻟﻨﺎﺳﺐ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺿﺎﻣﻦ ﳍﺎ ﺇﻥ ﺗﻠﻔﺖ. ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﻀﻤﺎ ﹶﻥ ﺻِﻔﺔ ﳍﺎ ﻧﻔﺴﻬﺎ ،ﻭﻟﻮ ﻛﺎﻥ ﺿﻤﺎ ﹶﻥ ﺗﻠﻒ ،ﻟﻜﺎﻥ ﺍﻟﻀﻤﺎ ﹸﻥ ﻟِﺒﺪﳍﺎ ،ﻓﻠﻤﺎ ﻭﻗﻊ ﺍﻟﻀﻤﺎ ﹸﻥ ﻋﻠﻰ ﺫﺍﺎ ،ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﺿﻤﺎ ﹸﻥ ﺃﺩﺍﺀ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻔﻰ ﺍﻟﻘﺼﺔ ﺃﻥ ﺑﻌﺾ ﺍﻟﺪﺭﻭﻉ ﺿﺎﻉ ،ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻨﱮ ج ﺃﻥ ﻳﻀﻤﻨﻬﺎ، ﻓﻘﺎﻝ :ﺃﻧﺎ ﺍﻟﻴﻮﻡ ﰲ ﺍﻹﺳـﻼﻡ ﺃﺭﻏﺐ ،ﻗﻴﻞ :ﻫﻞ ﻋﺮﺽ ﻋﻠﻴﻪ ﺃﻣﺮﹰﺍ ﻭﺍﺟﺒﹰﺎ ﺃﻭ ﺃﻣﺮﹰﺍ ﺟﺎﺋﺰﹰﺍ ﻣﺴﺘﺤﺒﹰﺎ ﺍ َﻷﻭﱃ ﻓﻌﻠﹸﻪ ،ﻭﻫﻮ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺸﻴﻢ ،ﻭﻣﻦ ﳏﺎﺳﻦ ﺍﻟﺸﺮﻳﻌﺔ؟ ﻭﻗﺪ ﻳﺘﺮﺟﺢ ﺍﻟﺜﺎﱏ ﺑﺄﻧﻪ ﻋﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻀﻤﺎﻥ ﻭﺍﺟﺒﺎﹰ ،ﱂ ﻳﻌﺮﺿﻪ ﻋﻠﻴﻪ ،ﺑﻞ ﻛﺎﻥ ﻳﻔﻰ ﻟﻪ ﺑﻪ ،ﻭﻳﻘﻮﻝ :ﻫﺬﺍ ﺣﻘﱡﻚ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﺬﺍﻫﺐ ﺑﻌﻴﻨﻪ ﻣﻮﺟﻮﺩﺍﹰ ،ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﻟﻴﻌﺮﺽ ﻋﻠﻴﻪ ﺭﺩﻩ ﻓﺘﺄﻣﻠﻪ ﻓﺼﻞ
]ﰲ ﺟﻮﺍﺯ ﻋﻘﺮ ﻓﺮﺱ ﺍﻟﻌﺪﻭ[ ﺱ ﺍﻟﻌﺪﻭ ﻭﻣﺮﻛﹸﻮﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻋﻮﻧﹰﺎ ﻋﻠﻰ ﻗﺘﻠﻪ ،ﻛـﻤﺎ ﻋﻘﺮ ﻭﻓﻴﻬﺎ :ﺟﻮﺍ ﺯ ﻋﻘ ِﺮ ﻓﺮ ِ ﻋﻠ ﻰ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﲨﻞ ﺣﺎﻣﻞ ﺭﺍﻳﺔ ﺍﻟﻜﻔﺎﺭ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣِﻦ ﺗﻌﺬﻳﺐ ﺍﳊﻴﻮﺍﻥ ﺍﳌﻨﻬﻰ ﻋﻨﻪ. ﻭﻓﻴﻬﺎ :ﻋﻔﹸﻮ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻋﻤﻦ ﻫ ﻢ ﺑﻘﺘﻠﻪ ،ﻭﱂ ﻳﻌﺎﺟﻠﻪ ،ﺑﻞ ﺩﻋﺎ ﻟﻪ ﻭﻣﺴﺢ ﺻﺪﺭﻩ
٣١٣ ﺣﱴ ﻋﺎﺩ ،ﻛﺄﻧﻪ ﻭﱃ ﲪﻴﻢ. ﻭﻣﻨﻬﺎ :ﻣﺎ ﻇﻬﺮ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﺍﺓ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻨﺒﻮﺓ ﻭﺁﻳﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ ،ﻣﻦ ﺇﺧﺒﺎﺭﻩ ﻟﺸﻴﺒﺔ ﲟﺎ ﺃﺿﻤﺮ ﰲ ﻧﻔﺴﻪ ،ﻭﻣﻦ ﺛﺒﺎﺗﻪ ،ﻭﻗﺪ ﺗﻮﻟﱠﻰ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ،ﻭﻫﻮ ﻳﻘﻮﻝ: ﺐ ﺏ ﺃﻧﺎ ﺍﺑ ﻦ ﻋﺒ ِﺪ ﺍﳌﹸﻄﱠِﻠ ﺃﻧﺎ ﺍﻟﻨِﺒ ﻰ ﹶﻻ ﹶﻛ ِﺬ ﺐ ﺍﳌﺸﺮﻛﲔ. ﻭﻗﺪ ﺍﺳﺘﻘﺒﻠﺘﻪ ﻛﺘﺎﺋ ﻭﻣﻨﻬﺎ :ﺇﻳﺼﺎ ﹸﻝ ﺍﻟﱠﻠﻪ ﻗﺒﻀﺘﻪ ﺍﻟﱴ ﺭﻣﻰ ﺎ ﺇﱃ ﻋﻴﻮﻥ ﺃﻋﺪﺍﺋﻪ ﻋﻠﻰ ﺍﻟﺒ ﻌ ِﺪ ﻣﻨﻪ ،ﻭﺑﺮﻛﺘﻪ ﰲ ﲔ ﺍﻟﻘﻮﻡ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ ﻓﻴﻬﺎ ،ﻛﱰﻭﻝ ﺍﳌﻼﺋﻜﺔ ﺗﻠﻚ ﺍﻟﻘﺒﻀﺔ ،ﺣﱴ ﻣﻸﺕ ﺃﻋ ﻟﻠﻘﺘﺎﻝ ﻣﻌﻪ ،ﺣﱴ ﺭﺁﻫﻢ ﺍﻟﻌﺪ ﻭ ﺟﻬﺮﺓ ،ﻭﺭﺁﻫﻢ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻧﺘﻈﺎﺭ ﺍﻹﻣﺎﻡ ﺑﻘﺴﻢ ﺍﻟﻐﻨﺎﺋ ﻢ ﺇﺳﻼ ﻡ ﺍﻟﻜﻔﺎﺭ ﻭﺩﺧﻮﻟﹶﻬﻢ ﰲ ﺍﻟﻄﺎﻋﺔ ،ﻓﲑﺩ ﻋﻠﻴﻬﻢ ﻏﻨﺎِﺋ ﻤﻬﻢ ﻭﺳﺒﻴﻬﻢ ،ﻭﰱ ﻫﺬﺍ ﺩﻟﻴﻞ ﳌﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻐﻨﻴﻤﺔ ﺇﳕﺎ ﺗﻤﻠﻚ ﺑﺎﻟﻘﺴﻤﺔ ،ﻻ ﱮج ﲟﺠﺮﺩ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻴﻬﺎ ،ﺇﺫ ﻟﻮ ﻣﻠﻜﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﲟﺠﺮﺩ ﺍﻻﺳﺘﻴﻼﺀ ،ﱂ ﻳﺴﺘﺄ ِﻥ ﻢ ﺍﻟﻨ ﻟِﲑﺩﻫﺎ ﻋﻠﻴﻬﻢ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻮ ﻣﺎﺕ ﺃﺣﺪ ﻣﻦ ﺍﻟﻐﺎﳕﲔ ﻗﺒﻞ ﺍﻟﻘﺴﻤﺔ ،ﺃﻭ ﺇﺣﺮﺍﺯﻫﺎ ﺑﺪﺍﺭ ﺍﻹﺳﻼﻡ ،ﺭﺩ ﻧﺼﻴﺒﻪ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻟﻐﺎﳕﲔ ﺩﻭﻥ ﻭﺭﺛﺘﻪ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ :ﻟﻮ ﻣﺎﺕ ﻗﺒﻞ ﺍﻻﺳﺘﻴﻼﺀ ﱂ ﻳﻜﻦ ﻟﻮﺭﺛﺘﻪ ﺷﺊ ،ﻭﻟﻮ ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﻘﺴﻤﺔ ﻓﺴﻬﻤﻪ ﻟﻮﺭﺛﺘﻪ ﻓﺼﻞ
]ﰲ ﻣﺎ ﺃﻋﻄﺎﻩ ج ﻟﻠﻤﺆﻟﱠﻔﺔ ﻗﻠﻮﻢ[ ﻭﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺬﻯ ﺃﻋﻄﺎﻩ ﺍﻟﻨﱮ ج ﻟﻘﺮﻳﺶ ،ﻭﺍﳌﺆﻟﱠﻔﺔ ﻗﻠﻮﺑﻬﻢ ،ﻫﻞ ﻫﻮ ﻣِﻦ ﺃﺻﻞ ﳋﻤﺲ؟ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﺎﻟﻚ :ﻫﻮ ﻣﻦ ﺧﻤﺲ ﳋﻤﺲ ،ﺃﻭ ﻣﻦ ﺧﻤﺲ ﺍ ﹸ ﺍﻟﻐﻨﻴﻤﺔ ﺃﻭ ﻣﻦ ﺍ ﹸ ﳋﻤﺲ ،ﻭﻫﻮ ﺳﻬﻤﻪ ج ﺍﻟﺬﻯ ﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﻟﻪ ﻣﻦ ﺍﳋﹸﻤﺲ ،ﻭﻫﻮ ﻏﲑ ﺍﻟﺼﻔ ﻰ ﻭﻏ ﲑ ﻣﺎ ﺍﹸ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﳌﻐﻨﻢ ،ﻷﻥ ﺍﻟﻨﱮ ج ﱂ ﻳﺴﺘﺄﺫﻥ ﺍﻟﻐﺎﳕﲔ ﰲ ﺗِﻠﻚ ﺍﻟﻌﻄﻴﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻄﺎ ُﺀ ﻣﻦ ﺃﺻﻞ ﺍﻟﻐﻨﻴﻤﺔ ،ﻻﺳﺘﺄﺫﻢ ﻷﻢ ﻣﻠﻜﻮﻫﺎ ﲝﻮﺯﻫﺎ ﻭﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻴﻬﺎ ،ﻭﻟﻴﺲ ﻣﻦ ﺃﺻﻞ ﳋ ﻤﺲِ ،ﻭﻗﺪ ﻧﺺ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳋﻤﺲ ،ﻷﻧﻪ ﻣﻘﺴﻮﻡ ﻋﻠﻰ ﲬﺴﺔ ،ﻓﻬﻮ ﺇﺫﹰﺍ ﻣﻦ ﺧﻤﺲ ﺍ ﹸ ﺍﹸ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﻞ ﻳﻜﻮﻥ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﲬﺎﺱ ﺍﻟﻐﻨﻴﻤﺔ ،ﻭﻫﺬﺍ ﺍﻟﻌﻄﺎ ُﺀ ﻫﻮ ﻣﻦ ﺍﻟﻨﻔﻞ ،ﻧ ﹶﻔ ﹶﻞ ﺍﻟﻨ ﱮج ﺱ ﺍﻟﻘﺒﺎِﺋ ِﻞ ﻭﺍﻟﻌﺸﺎِﺋ ِﺮ ﻟﻴﺘﺄﻟﱠﻔﻬﻢ ﺑﻪ ﻭﻗﻮﻣﻬﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻓﻬﻮ ﺃﻭﱃ ﺑﺎﳉﻮﺍﺯ ﻣﻦ ﺑﻪ ﺭﺅﻭ ﺗﻨﻔﻴﻞ ﺍﻟﺜﹸﻠﺚ ﺑﻌﺪ ﺍﳋﹸﻤﺲ ،ﻭﺍﻟﺮﺑﻊ ﺑﻌﺪﻩ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻘﻮﻳﺔ ﺍﻹﺳﻼﻡ ﻭ ﺷﻮﻛﺘﻪ ﻭﺃﻫﻠﻪ،
٣١٤ ﺾ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻧﻔﻠﻬﻢ :ﻟﻘﺪ ﻭﺍﺳﺘﺠﻼﺏ ﻋﺪﻭﻩ ﺇﻟﻴﻪ ،ﻫﻜﺬﺍ ﻭﻗﻊ ﺳﻮﺍﺀ ﻛـﻤﺎ ﻗﺎﻝ ﺑﻌ ﺃﻋﻄﺎﱏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺇﻧﻪ ﻷﺑﻐﺾ ﺍﳋﻠﻖ ﺇﱃﱠ ،ﻓﻤﺎ ﺯﺍﻝ ﻳﻌﻄﻴﲎ ﺣﱴ ﺇﻧﻪ ﻷﺣﺐ ﺍﳋﻠﻖ ﺏ ﺇﱃﱠ ،ﻓﻤﺎ ﻇﻨﻚ ﺑﻌﻄﺎ ٍﺀ ﻗﻮﻯ ﺍﻹﺳﻼ ﻡ ﻭﺃﻫﻠﻪ ،ﻭﺃﺫ ﱠﻝ ﺍﻟﻜﻔ ﺮ ﻭﺣِﺰﺑﻪ ،ﻭﺍﺳﺘﺠﻠﺐ ﺑﻪ ﻗﻠﻮ ﺐ ﻟﻐﻀﺒﻬﻢ ﺃﺗﺒﺎﻋﻬﻢ ،ﻭﺇﺫﺍ ﺭﺿﻮﺍ ﺭﺿﻮﺍ ﻀ ﻀﺒﻮﺍ ،ﹶﻏ ِ ﺭﺅﻭﺱ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻌﺸﺎﺋﺮ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﻏ ِ ﻟﺮﺿﺎﻫﻢ .ﻓﺈﺫﺍ ﺃﺳﻠﻢ ﻫﺆﻻﺀ ،ﱂ ﻳﺘﺨﻠﻒ ﻋﻨﻬﻢ ﺃﺣ ﺪ ﻣِﻦ ﻗﻮﻣﻬﻢ ،ﻓﻠﱠﻠ ِﻪ ﻣﺎ ﺃﻋﻈ ﻢ ﻣﻮِﻗ ﻊ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ،ﻭﻣﺎ ﺃﺟﺪﺍﻩ ﻭﺃﻧﻔﻌﻪ ﻟﻺﺳﻼﻡ ﻭﺃﻫﻠﻪ. ﺴﻤﻬﺎ ﺭﺳﻮﻟﻪ ﺣﻴﺚ ﺃﻣﺮﻩ ﻻ ﻳﺘﻌﺪﻯ ﺍﻷﻣﺮ ،ﻓﻠﻮ ﻭﻣﻌﻠﻮﻡ :ﺃﻥ ﺍﻷﻧﻔﺎﻝ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﻳﻘ ِ ﻭﺿﻊ ﺍﻟﻐﻨﺎﺋﻢ ﺑﺄﺳﺮﻫﺎ ﰲ ﻫﺆﻻﺀ ﳌﺼﻠﺤﺔ ﺍﻹﺳـﻼﻡ ﺍﻟﻌﺎﻣﺔ ،ﳌﺎ ﺧﺮﺝ ﻋﻦ ﺍﳊﻜﻤﺔ ﺖ ﺃﺑﺼﺎ ﺭ ﺫﻯ ﺍﳋﻮﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻰ ﻭﺃﺿﺮﺍﺑﻪ ﻋﻦ ﻫﺬﻩ ﻭﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﻌﺪﻝ ،ﻭﳌﹶﺎ ﻋ ِﻤﻴ ﻚ ﱂ ﺗﻌﺪﻝ .ﻭﻗﺎﻝ ﻣﺸِﺒﻬﻪ: ﺍﳌﺼﻠﺤـﺔ ﻭﺍﳊﻜﻤﺔ .ﻗﺎﻝ ﻟﻪ ﻗﺎﺋﻠﻬﻢ :ﺍ ﻋﺪِﻝ ﻓﺈﻧ ﺇﻥ ﻫﺬﻩ ﻟﻘﺴﻤﺔ ﻣﺎ ﺃﹸﺭﻳﺪ ﺎ ﻭﺟﻪ ﺍﻟﻠﱠﻪ ،ﻭﻟﻌﻤﺮ ﺍﻟﻠﱠﻪ ﺇﻥ ﻫﺆﻻﺀ ﻣﻦ ﺃﺟﻬﻞ ﺍﳋﻠﻖ ﺑﺮﺳﻮﻟﻪ ،ﻭﻣﻌﺮﻓﺘﻪ ﺑﺮﺑﻪ ،ﻭﻃﺎﻋﺘﻪ ﻟﻪ ،ﻭﲤﺎﻡ ﻋﺪﻟﻪ ،ﻭﺇﻋﻄﺎﺋﻪ ﷲ ،ﻭﻣﻨﻌﻪ ﷲ ،ﻭﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﻐﻨﺎﺋﻢ ﻛﻤﺎ ﳛﺐ ،ﻭﻟﻪ ﺃﻥ ﳝﻨﻌﻬﺎ ﺍﻟﻐﺎﳕﲔ ﲨﻠﺔ ﻛﻤﺎ ﻣﻨﻌﻬﻢ ﻏﻨﺎﺋﻢ ﻣﻜﺔ ،ﻭﻗﺪ ﺃﻭﺟﻔﻮﺍ ﻋﻠﻴﻬﺎ ﲞﻴﻠﻬﻢ ﻭﺭﻛﺎﻢ ،ﻭﻟﻪ ﺃﻥ ﻳﺴﻠﱢﻂ ﻋﻠﻴﻬﺎ ﻧﺎﺭﹰﺍ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺗﺄﻛﻠﻬﺎ ،ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﺃﻋﺪ ﹸﻝ ﺍﻟﻌﺎﺩﻟﲔ ،ﻭﺃﺣﻜ ﻢ ﺍﳊﺎﻛﻤﲔ ،ﻭﻣﺎ ﻓﻌﻞ ﻣﺎ ﻓﻌﻠﻪ ﻣﻦ ﺫﻟﻚ ﻋﺒﺜﺎﹰ ،ﻭﻻ ﻗﺪ ﺭ ﻩ ﺳﺪﻯ ،ﺑﻞ ﻫﻮ ﻋﻴﻦ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ،ﻣﺼﺪﺭﻩ ﻛﻤﺎﻝ ﻋﻠﻤﻪ ،ﻭ ِﻋﺰﺗﻪ، ﻭﺣﻜﻤﺘﻪ ،ﻭﺭﲪﺘﻪ ،ﻭﻟﻘﺪ ﺃ ﱠﰎ ﻧﻌﻤﺘﻪ ﻋﻠﻰ ﻗﻮﻡ ﺭﺩﻫﻢ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ﺑﺮﺳﻮﻟﻪ ج ﻳﻘﻮﺩﻭﻧﻪ ﺇﱃ ﺩﻳﺎﺭﻫﻢ ،ﻭﺃﺭﺿﻰ ﻣﻦ ﱂ ﻳﻌﺮﻑ ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻟﺸﺎﺓ ﻭﺍﻟﺒﻌﲑ ،ﻛﻤﺎ ﻳﻌﻄﻰ ﺍﻟﺼﻐﲑ ﻣﺎ ﻳﻨﺎﺳﺐ ﻋﻘﻠﻪ ﻭﻣﻌﺮﻓﺘﻪ ،ﻭﻳﻌﻄﻰ ﺍﻟﻌﺎﻗﻞ ﺍﻟﻠﺒﻴﺐ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ،ﻭﻫﺬﺍ ﻓﻀﻠﻪ ،ﻭﻟﻴﺲ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﲢﺖ ﺣﺠﺮ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ،ﻓﻴﻮﺟﺒﻮﻥ ﻋﻠﻴﻪ ﺑﻌﻘﻮﳍﻢ ،ﻭﻳﺤﺮﻣﻮﻥ ،ﻭﺭﺳﻮﻟﹸﻪ ﻣﻨ ﱢﻔ ﹲﺬ ﻷﻣﺮﻩ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻠﻮ ﺩﻋﺖ ﺣﺎﺟ ﹸﺔ ﺍﻹﻣﺎﻡ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﻣﻊ ﻋﺪﻭﻩ، ﻫﻞ ﻳﺴﻮﻍ ﻟﻪ ﺫﻟﻚ؟ ﻑ ﳌﺼﺎﳊﻬﻢ ،ﻭﻗﻴﺎﻡ ﺍﻟﺪﻳﻦ .ﻓﺈﻥ ﺗﻌﻴﻦ ﺫﻟﻚ ﻗﻴﻞ :ﺍﻹﻣﺎﻡ ﻧﺎﺋﺐ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺘﺼﺮ ﻟﻠﺪﻓﻊ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺬﺏ ﻋﻦ ﺣﻮﺯﺗﻪ ،ﻭﺍﺳﺘﺠﻼﺏ ﺭﺅﻭﺱ ﺃﻋﺪﺍﺋﻪ ﺇﻟﻴﻪ ﻟﻴﺄﻣﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺷﺮﻫﻢ ،ﺳﺎﻍ ﻟﻪ ﺫﻟﻚ ،ﺑﻞ ﺗﻌﻴﻦ ﻋﻠﻴﻪ ،ﻭﻫﻞ ﺗﺠﻮﺯ ﺍﻟﺸﺮﻳﻌﺔ ﻏﲑ ﻫﺬﺍ ،ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﳊﺮﻣﺎﻥ ﻣﻔﺴﺪﺓ ،ﻓﺎﳌﻔﺴﺪﺓ ﺍﳌﺘﻮﻗﱠ ﻌﺔﹸ ﻣِﻦ ﻓﻮﺍﺕ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺃﻋﻈﻢ ،ﻭﻣﺒﲎ ﺍﻟﺸﺮﻳﻌﺔ
٣١٥ ﻋﻠﻰ ﺩﻓﻊ ﺃﻋﻠﻰ ﺍﳌﻔﺴﺪﺗﲔ ﺑﺎﺣﺘﻤﺎﻝ ﺃﺩﻧﺎﳘﺎ ،ﻭﲢﺼﻴﻞ ﺃﻛﻤﻞ ﺍﳌﺼﻠﺤﺘﲔ ﺑﺘﻔﻮﻳﺖ ﺃﺩﻧﺎﳘﺎ، ﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﺑﻞ ﺑﻨﺎﺀ ﻣﺼﺎﱀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻷﺻﻠﲔ ..ﻭﺑﺎ ِ ﻓﺼﻞ ﻓﻲ ﺟﻮاز ﺑﻴﻊ اﻟﺮﻗﻴﻖ واﻟﺤﻴﻮان ﺑﻌﻀﻪ ﺑﺒﻌﺾ
ﺖ ﻓﺮﺍﺋﺾ ِﻣ ﻦ ﻀ ٍﺔ ﺳ ﺐ ﻧ ﹾﻔﺴﻪ ،ﹶﻓﹶﻠﻪِ ﺑ ﹸﻜﻞﱢ ﻓﺮﻳ ﻭﻓﻴﻬﺎ :ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﻣﻦ ﱂ ﻳﻄﻴ ﺃﻭﻝ ﻣﺎ ﻳﻔﺊ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴﻨﺎ(. ﻼ. ﻓﻔﻰ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺑﻴﻊ ﺍﻟﺮﻗﻴﻖ ،ﺑﻞ ﺍﳊﻴﻮﺍﻥ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﻧﺴﻴﺌ ﹰﺔ ﻭﻣﺘﻔﺎﺿ ﹰ ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﻤﺮﻭ ،ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻣﺮﻩ ﺃﻥ ﳚﻬﺰ ﺟﻴﺸﺎﹰ ،ﻓﻨﻔﺪﺕ ﺍﻹﺑﻞ ،ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺄﺧﺬ ﻋﻠﻰ ﻗﻼﺋﺺ ﺍﻟﺼﺪﻗﺔ ،ﻭﻛﺎﻥ ﻳﺄﺧ ﹸﺬ ﺍﻟﺒﻌ ﲑ ﺑﺎﻟﺒﻌﲑﻳﻦ ﺼ ﺪﹶﻗ ِﺔ. ﺇﱃ ﺇﺑﻞ ﺍﻟ ﳊﻴﻮﺍ ِﻥ ﺑﺎﳊﻴﻮﺍﻥ ﻧﺴﻴﺌﺔﹰ، ﻭﰱ )ﺍﻟﺴﻨﻦ( ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻋﻨ ﻪ ج ﺃﻧﻪ ﻰ ﻋﻦ ﺑﻴﻊ ﺍ ﹶ ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﻋﻦ ﲰﺮﺓ ،ﻭﺻﺤﺤﻪ. ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ :ﻗﺎﻝ ﺱ ِﺑ ِﻪ ﻳﺪﹰﺍ ﺑﻴ ٍﺪ( ﻗﺎﻝ ﺼﻠﹸﺢ ﻧﺴِﻴﺌﺎﹰ ،ﻭﻻ ﺑﺄ ﳊﻴ ﻮﺍ ﹸﻥ ﺍﹾﺛﻨﺎ ِﻥ ِﺑﻮﺍ ِﺣ ٍﺪ ﻻ ﻳ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺍ ﹶ ﺍﻟﺘﺮﻣﺬﻯ :ﺣﺪﻳﺚ ﺣﺴﻦ. ﻓﺎﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ،ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ ،ﻭﻫﻰ ﺭﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ. ﺃﺣﺪﻫﺎ :ﺟﻮﺍﺯ ﺫﻟﻚ ﻣﺘﻔﺎﺿﻼﹰ ،ﻭﻣﺘﺴﺎﻭﻳﺎﹰ ،ﻧﺴﻴﺌﺔ ،ﻭﻳﺪﹰﺍ ﺑﻴﺪٍ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰉ ﺣﻨﻴﻔﺔ ،ﻭﺍﻟﺸﺎﻓﻌﻰ. ﻼ. ﻭﺍﻟﺜﺎﱏ :ﻻ ﳚﻮﺯ ﺫﻟﻚ ﻧﺴﻴﺌﺔﹰ ،ﻭﻻ ﻣﺘﻔﺎﺿ ﹰ ﻭﺍﻟﺜﺎﻟﺚ :ﳛﺮﻡ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺘﻔﺎﺿﻞ،ﻭﳚﻮﺯ ﺍﻟﺒﻴﻊ ﻣﻊ ﺃﺣﺪﳘﺎ ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ. ﺿﻞﹸ ،ﻭﺣﺮ ﻡ ﺍﻟﻨﺴﺎﺀ ،ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﳉﻨﺲ ،ﺟﺎﺯ ﻭﺍﻟﺮﺍﺑﻊ :ﺇﻥ ﺍﲢﺪ ﺍﳉﻨﺲ ،ﺟﺎﺯ ﺍﻟﺘﻔﺎ ﺍﻟﺘﻔﺎﺿﻞ ﻭﺍﻟﻨﺴﺎﺀ. ﻒ ﺑﻴﻨﻬﺎ ﺛﻼﺛﺔ ﻣﺴﺎﻟﻚ: ﻭﻟﻠﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﺘﺄﻟﻴ ِ ﻒ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﻋﻦ ﲰﺮﺓ ،ﻷﻧﻪ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﺳﻮﻯ ﺣﺪﻳﺜﲔ ﻟﻴﺲ ﺃﺣﺪﻫﺎ :ﺗﻀﻌﻴ
٣١٦ ﻒ ﺣﺪﻳﺚ ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓ. ﻫﺬﺍ ﻣﻨﻬﻤﺎ ،ﻭﺗﻀﻌﻴ ﻭﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﱏ :ﺩﻋﻮﻯ ﺍﻟﻨﺴﺦ ،ﻭﺇﻧﻠﻢ ﻳﺘﺒﲔ ﺍﳌﺘﺄﺧﺮ ﻣﻨﻬﺎ ﻣﻦ ﺍﳌﺘﻘﺪﻡ ،ﻭﻟﺬﻟﻚ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ. ﻭﺍﳌﺴﻠﻚ ﺍﻟﺜﺎﻟﺚ :ﲪﻠﹸﻬﺎ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﳐﺘﻠﻔﺔ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﻬﻰ ﻋﻦ ﺑﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺑﺎﳊﻴﻮﺍﻥ ﻧﺴﻴﺌﺔ ،ﺇﳕﺎ ﻛﺎﻥ ﻷﻧﻪ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﻟﻨﺴﻴﺌﺔ ﰲ ﺍﻟﺮﺑﻮﻳﺎﺕ ،ﻓﺈﻥ ﺍﻟﺒﺎﺋﻊ ﺇﺫﺍ ﺭﺃﻯ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴ ِﻊ ﻣﻦ ﺍﻟﺮﺑﺢ ﱂ ﺗﻘﺘﺼﺮ ﻧﻔﺴﻪ ﻋﻠﻴﻪ ،ﺑﻞ ﲡﺮﻩ ﺇﱃ ﺑﻴﻊ ﺍﻟﺮﺑﻮﻯ ﻛﺬﻟﻚ ،ﻓﺴ ﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺬﺭﻳﻌﺔ ،ﻭﺃﺑﺎﺣﻪ ﻳ ﺪﹰﺍ ﺑﻴﺪٍ ،ﻭﻣﻨﻊ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻓﻴﻪ ،ﻭﻣﺎ ﺣﺮﻡ ﻟﻠﺬﺭﻳﻌﺔ ﻳﺒﺎﺡ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ،ﻛﻤﺎ ﺃﺑﺎﺡ ﻣِﻦ ﺍﳌﹸﺰﺍﺑﻨﺔ ﺍﻟﻌﺮﺍﻳﺎ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ،ﻭﺃﺑﺎﺡ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﳊﺎﺟ ﹸﺔ ﻼ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﻭﰱ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﻨﻬﺎ ،ﻭﻛﺬﻟﻚ ﺑﻴ ﻊ ﺍﳊﻴﻮﺍﻥ ﺑﺎﳊﻴﻮﺍﻥ ﻧﺴﻴﺌﺔ ﻣﺘﻔﺎﺿ ﹰ ﻋﻤﺮ ﺇﳕﺎ ﻭﻗﻊ ﰲ ﺍﳉﻬﺎﺩ ،ﻭﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﲡﻬﻴﺰ ﺍﳉﻴﺶ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺼﻠﺤ ﹶﺔ ﲡﻬﻴﺰﻩ ﺃﺭﺟ ﺢ ﻣﻦ ﺍﳌﻔﺴﺪﺓ ﰲ ﺑﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺑﺎﳊﻴﻮﺍﻥ ﻧﺴﻴﺌﺔ ،ﻭﺍﻟﺸﺮﻳﻌ ﹸﺔ ﻻ ﺗﻌ ﱢﻄ ﹸﻞ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ﻷﺟﻞ ﺍﳌﺮﺟﻮﺣﺔ ،ﻭﻧﻈﲑ ﻫﺬﺍ ﺟﻮﺍ ﺯ ﻟﺒﺲ ﺍﳊﺮﻳﺮ ﰲ ﺍﳊﺮﺏ ،ﻭﺟﻮﺍ ﺯ ﺍﳋﹸﻴﻼﺀ ﻓﻴﻬﺎ ،ﺇﺫ ﻣﺼﻠﺤﺔ ﺫﻟﻚ ﺃﺭﺟﺢ ﻣﻦ ﻣﻔﺴﺪﺓ ﻟﺒﺴﻪ ،ﻭﻧﻈ ﲑ ﺫﻟﻚ ﻟِﺒﺎﺳﻪ ﺍﻟ ﹶﻘﺒﺎﺀ ﺍﳊﺮﻳﺮ ﺍﻟﺬﻯ ﺃﻫﺪﺍﻩ ﻟﻪ ﻣﻠﻚ )ﺃﻳﻠﺔ( ﺳﺎﻋﺔ ،ﰒ ﻧﺰﻋﻪ ﻟﻠﻤﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ﰲ ﺗﺄﻟﻴﻔﻪ ﻭﺟﱪﻩ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺑﻌﺪ ﺍﻟﻨﻬﻰ ﻋﻦ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮ ،ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﻣﺴﺘﻮﻓﹰﻰ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺘﺨﻴﲑ ﻓﻴﻤﺎ ﳛﻞ ﻭﳛﺮﻡ ﻣﻦ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮ( ،ﻭﺑﻴﻨﺎ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻋﺎ ﻡ ﺍﻟﻮﻓﻮﺩ ﺳﻨﺔ ﺗﺴﻊ ،ﻭﺃﻥ ﺍﻟﻨﻬ ﻰ ﻋﻦ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮﻛﺎﻥ ﻗﺒ ﹶﻞ ﺫﻟﻚ ،ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻰ ﻋﻤﺮ ﻋﻦ ﻟﺒﺲ ﺍﳊﹸﻠﺔ ﺍﳊﺮﻳﺮ ﺍﻟﱴ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻫﺎ ،ﻓﻜﺴﺎﻫﺎ ﻋﻤﺮ ﺃﺧﹰﺎ ﻟﻪ ﻣﺸﺮﻛﹰﺎ ﲟﻜﺔ ،ﻭﻫﺬﺍ ﻛﺎﻥ ﻗﺒ ﹶﻞ ﺍﻟﻔﺘﺢ ،ﻭﻟﺒﺎﺳﻪ ج ﻫﺪﻳﺔ ﻣﻠﻚ )ﺃﻳﻠﺔ( ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ، ﻭﻧﻈﲑ ﻫﺬﺍ ﻴﻪ ج ﻋﻦ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ،ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ،ﺳﺪﹰﺍ ﻟﺬﺭﻳﻌﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ،ﻭﺃﺑﺎﺡ ﻣﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ ﻣِﻦ ﻗﻀﺎﺀ ﺍﻟﻔﻮﺍﺋﺖ ،ﻭﻗﻀﺎﺀ ﺍﻟﺴﻨﻦ ،ﻭﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ،ﻭﲢﻴﺔ ﺍﳌﺴﺠﺪ ،ﻷﻥ ﻣﺼﻠﺤﺔ ﻓﻌﻠﻬﺎ ﺃﺭﺟﺢ ﻣﻦ ﻣﻔﺴﺪﺓ ﺍﻟﻨﻬﻰ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻼ ﻏ ﲑ ﳏﺪﻭﺩ ،ﺟﺎﺯ ﺇﺫﺍ ﻭﰱ ﺍﻟﻘﺼﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺘﻌﺎﻗﺪﻳﻦ ﺇﺫﺍ ﺟﻌﻼ ﺑﻴﻨﻬﻤﺎ ﺃﺟ ﹰ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﻭﺭﺿﻴﺎ ﺑﻪ ،ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﰲ ﺍﳋﻴﺎﺭ ﻣﺪﺓ ﻏﲑ ﳏﺪﻭﺩﺓ ،ﺃﻧﻪ ﻳﻜﻮﻥ ﺟﺎﺋﺰﹰﺍ ﺣﱴ ﻳﻘﻄﻌﺎﻩ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﺇﺫ ﻻ ﳏﺬﻭﺭ ﰲ ﺫﻟﻚ ،ﻭﻻ ﻋﺬﺭ ،ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻗﺪ ﺩﺧﻞ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﺭﺿﻰ ﲟﻮﺟﺐ ﺍﻟﻌﻘﺪ ،ﻓﻜﻼﳘﺎ ﰲ ﺍﻟﻌﻠﻢ ﺑﻪ ﺳﻮﺍﺀ ،ﻓﻠﻴﺲ ﻷﺣﺪﳘﺎ ﻣﺰﻳﺔ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﻇﻠﻤﹰﺎ
٣١٧ ﻓﺼﻞ
ﻼ ﻓﻠﻪ ﺳﹶﻠﺒﻪ[ ]ﰲ ﺃ ﱠﻥ ﻣﻦ ﻗﺘﻞ ﻗﺘﻴ ﹰ ﻭﰱ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﺃﻧﻪ ﻗﺎﻝ ):ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﹶﻗﺘِﻴﻼﹰ ،ﹶﻟﻪ ﻋﹶﻠﻴ ِﻪ ﺑﻴﻨﺔﹲ ،ﹶﻓﹶﻠﻪ ﺳﹶﻠﺒﻪ( ﻭﻗﺎﻟﻪ ﰲ ﻏﺰﻭﺓ ﺤ ﻖ ﺑﺎﻟﺸﺮﻉ ﺃﻭ ﺑﺎﻟﺸﺮﻁ؟ ﻋﻠﻰ ﺴﻠﹶﺐ ﻣﺴﺘ ﺃﹸﺧﺮﻯ ﻗﺒﻠﻬﺎ ،ﻓﺎﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ،ﻫﻞ ﻫﺬﺍ ﺍﻟ ﻗﻮﻟﲔ ،ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ. ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻟﻪ ﺑﺎﻟﺸﺮﻉ ،ﺷﺮﻃﻪ ﺍﻹﻣﺎ ﻡ ﺃﻭ ﱂ ﻳﺸﺮِﻃﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻰ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺇﻻ ﺑﺸﺮﻁ ﺍﻹﻣﺎﻡ ،ﻭﻫﻮ ﻗﻮﻝ ﺃﰉ ﺣﻨﻴﻔﺔ .ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻻ ﻳﺴﺘﺤﻖ ﺇﻻ ﺑﺸﺮﻁ ﺍﻹﻣﺎﻡ ﺑﻌﺪ ﺍﻟﻘﺘﺎﻝ .ﻓﻠﻮ ﻧﺺ ﻗﺒﻠﻪ ،ﱂ ﳚﺰ .ﻗﺎﻝ ﻣﺎﻟﻚ :ﻭﱂ ﻳﺒﻠﻐﲎ ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﺫﻟﻚ ﺇﻻ ﻳﻮﻡ ﺣﻨﻴﻦ ،ﻭﺇﳕﺎ ﻧﻔﱠﻞ ﺍﻟﻨ ﱮ ج ﺑﻌﺪ ﺃﻥ ﺑﺮﺩ ﺍﻟﻘﺘﺎﻝ. ﻭﻣﺄﺧﺬ ﺍﻟﱰﺍﻉ ﺃﻥ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﻫﻮ ﺍﻹﻣﺎﻡ ،ﻭﺍﳊﺎﻛﻢ ،ﻭﺍﳌﻔﱴ ،ﻭﻫﻮ ﺍﻟﺮﺳﻮﻝ ،ﻓﻘﺪ ﺙ ﻳﻘﻮﻝ ﺍﳊﻜ ﻢ ﲟﻨﺼﺐ ﺍﻟﺮﺳﺎﻟﺔ ،ﻓﻴﻜﻮﻥ ﺷﺮﻋﹰﺎ ﻋﺎﻣﹰﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻘﻮﻟﻪ ) :ﻣ ﻦ ﹶﺃ ﺣ ﺪ ﹶ ﺲ ﺽ ﹶﻗ ﻮ ٍﻡ ِﺑ ﻐﻴ ِﺮ ﺇ ﹾﺫِﻧ ِﻬ ﻢ ﹶﻓﹶﻠﻴ ﻉ ﰲ ﺃ ﺭ ِ ﺲ ِﻣﻨﻪ ﹶﻓﻬﻮ ﺭﺩﱞ( .ﻭﻗﻮﻟﻪ ) :ﻣ ﻦ ﺯ ﺭ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﹶﺍ ﻣﺎ ﹶﻟﻴ ﲔ( ،ﻭ)ﺑﺎﻟﺸﻔﻌﺔ ﻓﻴﻤﺎ ﱂ ﹶﻟﻪِ ﻣ ﻦ ﺍﻟ ﺰﺭﻉ ﺷﻰﺀٌ ،ﻭﹶﻟﻪ ﻧ ﹶﻔ ﹶﻘﺘﻪ ،(ﻭﻛﺤﻜﻤﻪ )ﺑﺎﻟﺸﺎﻫﺪِ ،ﻭﺍﻟﻴﻤ ِ ﺴ ﻢ(. ﻳ ﹾﻘ ﺖ ﺖ ﻋﺘﺒﺔ ﺍﻣﺮﺃﺓ ﺃﰉ ﺳﻔﻴﺎﻥ ،ﻭﻗﺪ ﺷ ﹶﻜ ﻭﻗﺪ ﻳﻘﻮﻝ ﲟﻨﺼﺐ ﺍﻟﻔﺘﻮﻯ ،ﻛﻘﻮﻟﻪ ﳍِﻨﺪ ﺑﻨ ِ ﻑ( ﻚ ﻭ ﻭﹶﻟ ﺪ ِﻙ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ ﺇﻟﻴﻪ ﺷﺢ ﺯﻭﺟِﻬﺎ ،ﻭﺃﻧﻪ ﻻ ﻳﻌﻄﻴﻬﺎ ﻣﺎ ﻳﻜﻔﻴﻬﺎ ) :ﺧﺬِﻯ ﻣﺎ ﻳ ﹾﻜﻔِﻴ ِ ﻉ ﺑﺄﰉ ﺳﻔﻴﺎﻥ ،ﻭﱂ ﻳﺴﺄﻟﻪ ﻋﻦ ﺟﻮﺍﺏ ﺍﻟﺪﻋﻮﻯ ،ﻭﻻ ﺳﺄﳍﺎ ﻓﻬﺬﻩ ﻓﺘﻴﺎ ﻻ ﺣﻜﻢ ،ﺇﺫ ﱂ ﻳﺪ ﺍﻟﺒﻴﻨﺔ. ﻭﻗﺪ ﻳﻘﻮﻟﻪ ﲟﻨﺼﺐ ﺍﻹﻣﺎﻣﺔ ،ﻓﻴﻜﻮﻥ ﻣﺼﻠﺤﺔ ﻟﻸُﻣﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﻭﺫﻟﻚ ﺍﳌﻜﺎﻥ، ﻭﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻓﻴﻠﺰﻡ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻣﺮﺍﻋﺎﺓ ﺫﻟﻚ ﻋﻠﻰ ﺣﺴﺐ ﺍﳌﺼﻠﺤﺔ ﺍﻟﱴ ﺭﺍﻋﺎﻫﺎ ﺍﻟﻨﱮ ج ﺯﻣﺎﻧﹰﺎ ﻭﻣﻜﺎﻧﹰﺎ ﻭﺣﺎﻻﹰ ،ﻭﻣﻦ ﻫﻬﻨﺎ ﲣﺘِﻠﻒ ﺍﻷﺋﻤﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱴ ﻼ ﹶﻓﹶﻠﻪ ﺳﹶﻠﺒﻪ (ﻫﻞ ﻗﺎﻟﻪ ﲟﻨﺼﺐ ﺍﻹﻣﺎﻣﺔ ،ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﺃﺛﺮ ﻋﻨﻪ ج ﻛﻘﻮﻟﻪ ج ) :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﹶﻗﺘِﻴ ﹰ ﺣﻜﻤﻪ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺎﻷﺋﻤﺔ ،ﺃﻭ ﲟﻨﺼﺐ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ،ﻓﻴﻜﻮﻥ ﺷﺮﻋﹰﺎ ﻋﺎﻣﺎﹰ؟ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ: ) ﻣ ﻦ ﹶﺃﺣﻴﺎ ﺃﺭﺿﹰﺎ ﻣﻴﺘ ﹰﺔ ﹶﻓ ِﻬ ﻰ ﹶﻟﻪ (ﻫﻞ ﻫﻮ ﺷﺮﻉ ﻋﺎﻡ ﻟﻜﻞ ﺃﺣﺪ ،ﹶﺃ ِﺫ ﹶﻥ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ،ﺃﻭ ﱂ ﻳﺄﺫﻥ ،ﺃﻭ ﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﺍﻷﺋﻤﺔ ،ﻓﻼ ﻳﻤﻠﻚ ﺑﺎﻹﺣﻴﺎﺀ ﺇﻻ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ؟ ﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ، ﻓﺎﻷﻭﻝ :ﻟﻠﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ ﰲ ﻇﺎﻫﺮ ﻣﺬﻫﺒﻬﻤﺎ.
٣١٨ ﻭﺍﻟﺜﺎﱏ :ﻷﰉ ﺣﻨﻴﻔﺔ ،ﻭﻓﺮﻕ ﻣﺎﻟﻚ ﺑﲔ ﺍﻟﻔﻠﻮﺍﺕ ﺍﻟﻮﺍﺳﻌﺔ ،ﻭﻣﺎ ﻻ ﻳﺘﺸﺎﺡ ﻓﻴﻪ ﺍﻟﻨﺎﺱ، ﻭﺑﲔ ﻣﺎ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﺘﺸﺎﺡ ،ﻓﺎﻋﺘﱪ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺜﺎﱏ ﺩﻭﻥ ﺍﻷﻭﻝ. ﻓﺼﻞ
]ﰲ ﺃ ﱠﻥ ﺩﻋﻮﻯ ﺍﻟﻘﺎﺗﻞ ﺃﻧﻪ ﻗﺘﻞ ﻛﺎﻓﺮﹰﺍ ﻻ ﺗﻘﺒﻞ ﺇﻻ ﺑﺒﻴﻨﺔ[ ﻭﻗﻮﻟﻪ ج) :ﻟ ﻪ ﻋﹶﻠﻴ ِﻪ ﺑﻴﻨ ﹲﺔ( ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺴﺄﻟﺘﲔ: ﺇﺣﺪﺍﳘﺎ :ﺃﻥ ﺩﻋﻮﻯ ﺍﻟﻘﺎﺗﻞ ﺃﻧﻪ ﻗﺘﻞ ﻫﺬﺍ ﺍﻟﻜﺎِﻓﺮ ،ﻻ ﺗﻘﺒﻞ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺳﹶﻠِﺒ ِﻪ. ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﺛﺒﻮﺕ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺑﺸﺎﻫﺪ ﻭﺍﺣﺪ ﻣﻦ ﻏﲑ ﳝﲔ ،ﳌﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰉ ﻗﺘﺎﺩﺓ ﻗﺎﻝ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﺎﻡ ﺣﻨﻴﻦ ،ﻓﻠﻤﺎ ﺍﻟﺘﻘﻴﻨﺎ ،ﻛﺎﻧﺖ ﺕ ﺇﻟﻴﻪ ﻼ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻓﺎﺳﺘﺪﺭ ﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻗﺪ ﻋﻼ ﺭﺟ ﹰ ﺖ ﺭﺟ ﹰ ﻟﻠﻤﺴﻠﻤﲔ ﺟﻮﻟﺔﹲ ،ﻓﺮﺃﻳ ﺕ ﻣﻨﻬﺎ ﺣﱴ ﺃﺗﻴﺘﻪ ﻣِﻦ ﻭﺭﺍﺋﻪ ،ﻓﻀﺮﺑﺘﻪ ﻋﻠﻰ ﺣﺒﻞ ﻋﺎﺗﻘﻪ ،ﻭﺃﻗﺒﻞ ﻋﻠﻰ ،ﻓﻀﻤﲎ ﺿﻤﺔ ،ﻭﺟﺪ ﺭﻳ ﺢ ﺍﳌﻮﺕ ،ﰒ ﺃﺩﺭﻛﻪ ﺍﳌﻮﺕ ،ﻓﺄﺭﺳﻠﲎ ،ﻓﻠﺤﻘﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﻘﺎﻝ :ﻣﺎ ﻟﻠﻨﺎﺱ؟ ﻼ ﹶﻟﻪ ﻓﻘﻠﺖ :ﺃﻣﺮ ﺍﻟﻠﱠﻪ ،ﰒ ﺇﻥ ﺍﻟﻨﺎﺱ ﺭﺟﻌﻮﺍ ،ﻭﺟﻠﺲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ ) :ﻣ ﻦ ﹶﻗﺘ ﹶﻞ ﹶﻗﺘِﻴ ﹰ ﺖ ﻓﻘﻠﺖ :ﻣﻦ ﻳﺸﻬﺪ ﱃ؟ ﰒ ﺟﻠﺴﺖ ،ﰒ ﻗﺎﻝ ﻣﺜﻞ ﺫﻟﻚ ﻋﹶﻠﻴ ِﻪ ﺑﻴﻨﺔﹲ ،ﹶﻓﹶﻠﻪ ﺳﹶﻠﺒ ﻪ( ،ﻗﺎﻝ :ﻓﻘﻤ ﻗﺎﻝ :ﻓﻘﻤ ﺖ ﻓﻘﻠﺖ :ﻣﻦ ﻳﺸﻬﺪ ﱃ؟ ﰒ ﻗﺎﻝ ﺫﻟﻚ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﻤﺖ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﺼﺔﹶ ،ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻘﻮﻡ :ﺻﺪﻕ ﻳﺎ ﺭﺳﻮﻝ ﺖ ﻋﻠﻴﻪ ﺍﻟ ِﻘ ﻚ ﻳﺎ ﺃﺑﺎ ﻗﺘﺎﺩﺓ(؟ ﻓﻘﺼﺼ )ﻣﺎ ﻟ ﺼﺪﻳﻖ :ﻻﻫﺎ ﺍﻟﻠﱠﻪ ﺇﺫﹰﺍ ﺍﻟﻠﱠﻪ ،ﻭ ﺳﹶﻠﺐ ﺫﻟﻚ ﺍﻟﻘﺘﻴﻞ ﻋﻨﺪﻯ ،ﻓﺄﺭﺿﻪ ﻣﻦ ﺣﻘﻪ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟ ﻻ ﻳ ﻌ ِﻤﺪ ﺇﱃ ﹶﺃ ﺳ ٍﺪ ﻣِﻦ ﺃﹸ ﺳ ِﺪ ﺍﻟﻠﱠﻪ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻋ ﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻓﻴﻌﻄﻴﻚ ﺳﻠﹶﺒﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﺖ ﺑ ِﻪ ﹶﳐﺮﻓﹰﺎ ﰲ ﺑﲎ ﺳﻠﻤﺔ ،ﻓﺈﻧﻪ ﺖ ﺍﻟﺪﺭﻉ ،ﻓﺎﺑﺘﻌ ﻕ ﻓﹶﺄ ﻋ ِﻄ ِﻪ ﺇﻳﺎ ﻩ( ،ﻓﺄﻋﻄﺎﱏ ،ﻓﺒﻌ ﺻ ﺪ ) )(١ ﻷﻭﻝ ﻣﺎﻝ ﺗﺄﱠﺛ ﹾﻠﺘﻪ ﰲ ﺍﻹﺳﻼﻡ. ﻭﰱ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ،ﻫﺬﺍ ﺃﺣﺪﻫﺎ ،ﻭﻫﻮ ﻭﺟﻪ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺷﺎﻫﺪ ﻭﳝﲔ ،ﻛﺈﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ. ﻭﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻣﻨﺼﻮﺹ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺷﺎﻫﺪﻳﻦ ،ﻷﺎ ﺩﻋﻮﻯ ﻗﺘﻞ ،ﻓﻼ ﺗﻘﺒﻞ ﺇﻻ ﺑﺸﺎﻫﺪﻳﻦ ) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧٧/٦ﰲ ﺍﳋﻤﺲ ﻭﻣﺴﻠﻢ ) (١٧٥١ﰲ ﺍﳉﻬﺎﺩ.
٣١٩ ﻆ ﺑﻠﻔﻆ: ﻭﰱ ﺍﻟﻘﺼﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ،ﻭﻫﻰ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺘﻠﻔ ﹸ )ﺃﺷﻬﺪ( ﻭﻫﺬﺍ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ ﰲ ﺍﻟﺪﻟﻴﻞ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺷﻬﺮ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ ﺐ ﻣﺎﻟﻚ .ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻻﺷﺘﺮﺍﻁ ،ﻭﻫﻰ ﻣﺬﻫ ﺍﺷﺘﺮﺍ ﹸ ﻁ ﻟﻔﻆ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺷﻬﺪ ﻋﻨﺪﻯ ﺭﺟﺎﻝ ﻣﺮﺿﻴﻮﻥ ﻭﺃﺭﺿﺎﻫﻢ ﻋﻨﺪﻯ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ،ﻭﺑﻌﺪ ﺍﻟﺼﺒﺢ ،ﻭﻣﻌﻠﻮﻡ :ﺃﻢ ﱂ ﻳﺘﻠﻔﻈﻮﺍ ﻟﻪ ﺑﻠﻔﻆ) :ﺃﺷﻬﺪ( ،ﺇﳕﺎ ﻛﺎﻥ ﳎﺮﺩ ﺇﺧﺒﺎﺭ ،ﻭﰱ ﺣﺪﻳﺚ ﻣﺎﻋﺰ :ﻓﻠﻤﺎ ﺷﻬﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﺭﺑﻊ ﺷﻬﺎﺩﺍﺕ ﺭ ﺟﻤﻪ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻨﻪ ﳎﺮﺩ ﺇﺧﺒﺎﺭ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﻫﻮ ﺇﻗﺮﺍﺭ ،ﻭﻛﺬﻟﻚ ﺸ ﻬﺪﻭ ﹶﻥ ﺃ ﱠﻥ ﻣ ﻊ ﺍﻟﻠﱠﻪ ﺁِﻟ ﻬ ﹰﺔ ﹸﺃ ﺧﺮﻯ ،ﹸﻗ ﹾﻞ ﹶﻻ ﹶﺃ ﺷ ﻬﺪ] ﴾ﺍﻷﻧﻌﺎﻡ،[١٩ : ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃِﺋﻨﻜﹸ ﻢ ﹶﻟﺘ ﺴ ِﻬ ﻢ ﹶﺃﻧ ﻬ ﻢ ﺤﻴﺎ ﹸﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﺷ ِﻬﺪﻭﹾﺍ ﻋﻠﹶﻰ ﹶﺃﻧﻔﹸ ِ ﺴﻨﺎ ،ﻭ ﹶﻏﺮﺗﻬﻢ ﺍﹾﻟ ﻭﻗﻮﻟﻪ﴿ :ﻗﹶﺎﻟﹸﻮﹾﺍ ﺷ ِﻬ ﺪﻧﺎ ﻋﻠﹶﻰ ﹶﺃﻧﻔﹸ ِ ﺸ ﻬﺪِ ﺑﻤﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺇﹶﻟﻴﻚ ،ﹶﺃﻧ ﺰﹶﻟﻪِ ﺑ ِﻌ ﹾﻠ ِﻤﻪِ، ﻛﹶﺎﻧﻮﹾﺍ ﻛﹶﺎِﻓﺮِﻳ ﻦ﴾]ﺍﻷﻧﻌﺎﻡ ،[١٣٠ :ﻭﻗﻮﻟﻪ﴿ :ﹶﻟ ِﻜ ِﻦ ﺍﻟﻠﱠﻪ ﻳ ﷲ ﺷﻬِﻴﺪﹰﺍ﴾]ﺍﻟﻨﺴﺎﺀ ،[١٦٦ :ﻭﻗﻮﻟﻪَ ﴿ :ﺀﹶﺃ ﹾﻗ ﺮ ﺭﺗ ﻢ ﻭﹶﺃ ﺧ ﹾﺬﺗ ﻢ ﺸ ﻬﺪﻭﻥﹶ ،ﻭ ﹶﻛﻔﹶﻰ ﺑِﺎ ِ ﻭﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ ﻳ ﻋﻠﹶﻰ ﹶﺫِﻟﻜﹸ ﻢ ﺇ ﺻﺮِﻯ ،ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃ ﹾﻗ ﺮ ﺭﻧﺎ ،ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﺷ ﻬﺪﻭﹾﺍ ﻭﺃﻧﺎ ﻣ ﻌﻜﹸﻢ ﻣ ﻦ ﺍﻟﺸﺎ ِﻫﺪِﻳ ﻦ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ: ﻂ﴾]ﺁﻝ ﺴِ ،[٨١ﻭﻗﻮﻟﻪ ﴿ :ﺷ ِﻬ ﺪ ﺍﻟﻠﱠﻪ ﺃﻧ ﻪ ﻻ ﺇﹶﻟ ﻪ ﺇ ﱠﻻ ﻫ ﻮ ﻭﺍﹾﻟﻤﻼِﺋ ﹶﻜﺔﹸ ﻭﹸﺃ ﻭﻟﹸﻮﹾﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻗﹶﺎﺋِﻤﹰﺎ ﺑﺎﹾﻟ ِﻘ ﻑ ﺫﻟﻚ ﳑﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴـﻨﺔ ﻣﻦ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻤﺮﺍﻥ [١٨ :ﺇﱃ ﺃﺿﻌﺎ ِ ﻋﻠﻰ ﺍﳋﱪ ﺍﺮﺩ ﻋﻦ ﻟﻔﻆ) :ﺃﺷﻬﺪ(. ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲎ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻠﻌﺸﺮﺓ ﺑﺎﳉﻨﺔ ،ﻓﻘﺎﻝ ﻋﻠﻰ: ﺃﻗﻮﻝ :ﻫﻢ ﰲ ﺍﳉﻨﺔ ،ﻭﻻ ﺃﻗﻮ ﹸﻝ :ﺃﺷﻬﺪ ﺃﻢ ﰲ ﺍﳉﻨﺔ .ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻣﱴ ﻗﻠ ﺖ :ﻫﻢ ﰲ ﺍﳉﻨﺔ ،ﻓﻘﺪ ﺷﻬﺪﺕ ،ﻭﻫﺬﺍ ﺗﺼﺮﻳﺢ ﻣﻨﻪ ﺑﺄﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻔﻆ )ﺃﺷﻬﺪ(. ﻭﺣﺪﻳﺚ ﺃﰉ ﻗﺘﺎﺩﺓ ﻣﻦ ﺃﺑﲔ ﺍﳊﺠﺞ ﰲ ﺫﻟﻚ. ﺴﻠﹶﺐ ﺇﳕﺎ ﻛﺎﻥ ﺇﻗﺮﺍﺭﹰﺍ ﺑﻘﻮﻟﻪ :ﻫﻮ ﻋﻨﺪﻯ ،ﻭﻟﻴﺲ ﻓﺈﻥ ﻗﻴﻞ :ﺇﺧﺒﺎﺭ ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﻟ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺷﺊ .ﻗﻴﻞ :ﺗﻀﻤﻦ ﻛﻼﻣﻪ ﺷﻬﺎﺩ ﹰﺓ ﻭﺇﻗﺮﺍﺭﹰﺍ ﺑﻘﻮﻟﻪ) :ﺻﺪﻕ( ،ﺷﻬﺎﺩﺓ ﺴﻠﹶﺐ ﺑﻌﺪ ﻟﻪ ﺑﺄﻧﻪ ﻗﺘﻠﻪ ،ﻭﻗﻮﻟﻪ):ﻫﻮ ﻋﻨﺪﻯ( ﺇﻗﺮﺍ ﺭ ﻣﻨﻪ ﺑﺄﻧﻪ ﻋﻨﺪﻩ ،ﻭﺍﻟﻨﱮ ج ﺇﳕﺎ ﻗﻀﻰ ﺑﺎﻟ ﺍﻟﺒﻴﻨﺔ ،ﻭﻛﺎﻥ ﺗﺼﺪﻳﻖ ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﻴﻨﺔ ﻓﺼﻞ
ﺴﻠﹶﺐ ﲨﻴﻌﻪ ﻟﻠﻘﺎﺗﻞ[ ]ﰲ ﺃﻥ ﺍﻟ
٣٢٠ ﻭﻗﻮﻟﻪ ج) :ﹶﻓﹶﻠﻪ ﺳﹶﻠﺒﻪ( ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﻟﻪ ﺳﹶﻠﺒﻪ ﻛﻠﻪ ﻏ ﲑ ﳐﻤﺲ ،ﻭﻗﺪ ﺻﺮﺡ ﺬﺍ ﻼ) :ﻟﻪ ﺳﹶﻠﺒﻪ ﹶﺃ ﺟ ﻤﻊ.( ﰲ ﻗﻮﻟﻪ ﻟﺴﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ﳌﺎ ﻗﺘﻞ ﻗﺘﻴ ﹰ ﻭﰱ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ ،ﻫﺬﺍ ﺃﺣﺪﻫﺎ. ﻭﺍﻟﺜﺎﱏ :ﺃﻧﻪ ﻳﺨﻤﺲ ﻛﺎﻟﻐﻨﻴﻤﺔ ،ﻭﻫﺬﺍ ﻗﻮ ﹸﻝ ﺍﻷﻭﺯﺍﻋﻰ ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﺪﺧﻮﻟﻪ ﰲ ﺁﻳﺔ ﺍﻟﻐﻨﻴﻤﺔ. ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﻥ ﺍﺳﺘﻜﺜﺮﻩ ﲬﱠﺴﻪ ،ﻭﺇﻥ ﺍﺳﺘﻘﻠﱠﻪ ﱂ ﻳﺨﻤﺴﻪ ﻭﻫﻮ ﻗﻮﻝ ﺇﺳﺤﺎﻕ، ﻭﻓﻌﻠﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻓﺮﻭﻯ ﺳﻌﻴﺪ ﰲ )ﺳﻨﻨﻪ( ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ،ﺃﻥ ﺍﻟﺒﺮﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﺻ ﹾﻠﺒﻪ ،ﻭﺃﺧﺬ ﺳِﻮﺍ ﺭﻳ ِﻪ ﻭ ﺳﻠﹶﺒﻪ ،ﻓﻠﻤﺎ ﺻﻠﱠﻰ ﻕ ﺑﺎﺭﺯ ﻣﺮﺯﺑﺎ ﹶﻥ ﺍﳌﺮﺍﺯﺑﺔ ﺑﺎﻟﺒﺤﺮﻳﻦ ،ﻓﻄﻌﻨﻪ ،ﹶﻓ ﺪ ﺴﹶﻠﺐ ،ﻭﺇﻥ ﺳﻠﹶﺐ ﺍﻟﺒﺮﺍﺀ ﻗﺪ ﺲ ﺍﻟ ﺨﻤ ﻋﻤ ﺮ ﺍﻟﻈﻬﺮ ،ﺃﺗﻰ ﺍﻟﺒﺮﺍﺀ ﰲ ﺩﺍﺭﻩ ﻓﻘﺎﻝ :ﺇﻧﺎ ﻛﻨﺎ ﻻ ﻧ ﺐ ﺍﻟﺒﺮﺍﺀ ،ﻭﺑﻠﻎ ﺛﻼﺛﲔ ﺐ ﺧﻤﺲ ﰲ ﺍﻹﺳﻼﻡ ﺳﹶﻠ ﺑﻠﻎ ﻣﺎﻻﹰ ،ﻭﺃﻧﺎ ﺧﺎ ِﻣﺴﻪ ،ﻓﻜﺎﻥ ﺃ ﻭ ﹶﻝ ﺳﹶﻠ ٍ ﺴﻠﹶﺐ ﻭﻗﺎﻝ) :ﻫﻮ ﻟﻪ ﺃﲨﻊ(، ﺲ ﺍﻟ ﺨ ﻤ ِ ﺃﻟﻔﺎﹰ ،ﻭﺍﻷﻭﻝ :ﺃﺻﺢ ،ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﱂ ﻳ ﻭﻣﻀﺖ ﻋﻠﻰ ﺫﻟﻚ ﺳﻨﺘﻪ ﻭ ﺳﻨ ﹸﺔ ﺍﻟ ﺼﺪﻳﻖ ﺑﻌﺪﻩ ،ﻭﻣﺎ ﺭﺁﻩ ﻋﻤ ﺮ ﺍﺟﺘﻬﺎﺩ ﻣﻨﻪ ﺃﺩﺍﻩ ﺇﻟﻴﻪ ﺭﺃﻳﻪ. ﻭﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣِﻦ ﺃﺻﻞ ﺍﻟﻐﻨﻴﻤﺔ ،ﻓﺈ ﱠﻥ ﺍﻟﻨﱮ ج ﻗﻀﻰ ﺑﻪ ﻟﻠﻘﺎﺗﻞ ،ﻭﱂ ﻳﻨ ﹸﻈ ﺮ ﰲ ﻗﻴﻤﺘﻪ ،ﻭﻗﺪﺭﻩ ،ﻭﺍﻋﺘﺒﺎﺭ ﺧﺮﻭﺟﻪ ﻣﻦ ﺧﻤﺲ ﺍﳋﹸﻤﺲ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ :ﻫﻮ ﻣﻦ ﺧﻤﺲ ﺍﳋﹸﻤﺲ ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﻳﺴﻬﻢ ﻟﻪ ،ﻭﻣﻦ ﻻ ﻳﺴﻬﻢ ﻟﻪ ﻣﻦ ﺻﱮ ﻭﺍﻣﺮﺃﺓ ،ﻭﻋﺒﺪ ﺴﻠﹶﺐ ﺇﻻ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺴﻬﻢ ،ﻷﻥ ﻭﻣﺸﺮﻙ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ :ﻻ ﻳﺴﺘﺤﻖ ﺍﻟ ﺐ ﺃﻭﱃ ،ﻭﺍﻷﻭﻝ ﺍﻟﺴﻬﻢ ﺍﻤﻊ ﻋﻠﻴﻪ ﺇﺫﺍ ﱂ ﻳﺴﺘﺤﻘﻪ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺼﱮ ،ﻭﺍﳌﺮﺃﺓ ﻭﺍﳌﺸﺮﻙ ،ﻓﺎﻟﺴﹶﻠ ﺃﺻ ﺢ ﻟﻠﻌﻤﻮﻡ ،ﻭﻷﻧﻪ ﺟﺎﺭ ﳎﺮﻯ ﻗﻮﻝ ﺍﻹﻣﺎﻡ :ﻣﻦ ﻓﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻭ ﺩ ﱠﻝ ﻋﻠﻰ ﺣﺼﻦ ،ﺃﻭ ﺟﺎﺀ ﺑﺮﺃﺱ ،ﻓﻠﻪ ﻛﺬﺍ ﳑﺎ ﻓﻴﻪ ﲢﺮﻳﺾ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ،ﻭﺍﻟﺴﻬﻢ ﻣﺴﺘﺤﻖ ﺑﺎﳊﻀﻮﺭ ،ﻭﺇﻥ ﱂ ﺴﻠﹶﺐ ﻣﺴﺘﺤﻖ ﺑﺎﻟﻔﻌﻞ ،ﻓﺠﺮﻯ ﳎﺮﻯ ﺍﳉﻌﺎﻟﺔ. ﻳﻜﻦ ﻣﻨﻪ ﻓﻌﻞ ،ﻭﺍﻟ ﻓﺼﻞ
]ﰲ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺳﻠﹶﺐ ﲨﻴﻊ ﻣﻦ ﻗﺘﻠﻪ ﻭﺇﻥ ﻛﺜﺮﻭﺍ[ ﺐ ﲨﻴﻊ ﻣﻦ ﻗﺘﻠﻪ ،ﻭﺇﻥ ﹶﻛﺜﹸﺮﻭﺍ ،ﻭﻗﺪ ﺫﻛـﺮ ﺃﺑﻮ ﻭﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺳﹶﻠ )(١ ﺩﺍﻭﺩ ﺃﻥ ﺃﺑﺎ ﻃﻠﺤﺔ ﻗﺘﻞ ﻳﻮﻡ ﺣﻨﻴﻦ ﻋﺸﺮﻳﻦ ﺭﺟﻼﹰ ،ﻓﺄﺧﺬ ﺃﺳﻼﻢ. ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٧١٨ﰲ ﺍﳉﻬﺎﺩ.
٣٢١ ﻓﺼﻞ
]ﰲ ﻏﺰﻭﺓ ﺍﻟﻄﺎﺋﻒ[ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲦﺎﻥ ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻗﺎﻟﻮﺍ :ﻭﳌﺎ ﺃﺭﺍﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺴﲑ ﺇﱃ ﺍﻟﻄﺎﺋﻒ ،ﺑﻌﺚ ﺍﻟﻄﱡﻔﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺇﱃ ﺫﻯ ﺍﻟ ﹶﻜﻔﱠﻴ ِﻦ :ﺻﻨﻢ ﻋﻤﺮﻭ ﺑﻦ ﺣ ﻤﻤﺔ ﺍﻟﺪﻭﺳﻰ، ﻳﻬﺪِﻣﻪ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺴﺘﻤ ﺪ ﻗﻮﻣﻪ ،ﻭﻳﻮﺍﻓﻴﻪ ﺑﺎﻟﻄﺎﺋﻒ ،ﻓﺨﺮﺝ ﺳﺮﻳﻌﹰﺎ ﺇﱃ ﻗﻮﻣﻪ ،ﻓﻬﺪﻡ ﺫﺍ ﺤﺶ ﺍﻟﻨﺎﺭ ﰲ ﻭﺟﻬ ِﻪ ﻭﻳ ﺍﻟ ﹶﻜ ﱠﻔﻴﻦِ ،ﻭﺟﻌﻞ ﻳ ﺤﺮﻗﻪ ﻭﻳﻘﻮﻝ: ﻼ ِﺩﻛﹶﺎ ﺴﺖِ ﻣ ﻦ ﻋﺒﺎﺩِﻛﺎ ﻣِﻴﻼ ﺩﻧﺎ ﺃ ﹾﻗ ﺪﻡِ ﻣ ﻦ ﻣِﻴ ﹶ ﻳﺎ ﺫﹶﺍ ﺍﻟ ﹶﻜ ﹶﻔﻴ ِﻦ ﹶﻟ ﺸﺖ ﺍﻟﻨﺎﺭ ﰲ ﻓﹸﺆﺍ ِﺩﻛﹶﺎ ﺸ ﺇﱏ ﺣ ﻭﺍﳓﺪﺭ ﻣﻌﻪ ﻣﻦ ﻗﻮﻣﻪ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺳﺮﺍﻋﺎﹰ ،ﻓﻮﺍﻓﹶﻮﺍ ﺍﻟﻨﱮ ج ﺑﺎﻟﻄﺎﺋﻒ ﺑﻌﺪ ﻣﻘﺪﻣﻪ ﺑﺄﺭﺑﻌﺔ )(١ ﺃﻳﺎﻡ ،ﻭﻗﺪﻡ ِﺑ ﺪﺑﺎﺑ ٍﺔ ﻭﻣﻨﺠﻨﻴﻖ. ﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺣﻨﻴﻦ ﻳﺮﻳﺪ ﺍﻟﻄﺎﺋﻒ ،ﹶﻗ ِﺪ ﻡ ﺧﺎﻟ ﺪ ﺍﺑﻦ ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻭﳌﺎ ﺧﺮ ﺍﻟﻮﻟﻴﺪ ﻋﻠﻰ ﻣﻘﺪﻣﺘﻪ ،ﻭﻛﺎﻧﺖ ﺛﻘﻴﻒ ﻗﺪ ﺭﻣﻮﺍ ﺣِﺼﻨﻬﻢ ،ﻭﺃﺩﺧﻠﻮﺍ ﻓﻴﻪ ﻣﺎ ﻳﺼﻠﹸﺢ ﳍﻢ ﻟﺴﻨﺔ، ﻓﻠﻤﺎ ﺍﺰﻣﻮﺍ ﻣﻦ ﺃﻭﻃﺎﺱ ،ﺩﺧﻠﻮﺍ ﺣِﺼﻨﻬﻢ ﻭﺃﻏﻠﻘﻮﻩ ﻋﻠﻴﻬﻢ ،ﻭﻴﺆﻭﺍ ﻟﻠﻘﺘﺎﻝ ،ﻭﺳﺎﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﱰﻝ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺣﺼﻦ ﺍﻟﻄﺎﺋﻒ ،ﻭﻋﺴﻜﺮ ﻫﻨﺎﻙ ،ﻓ ﺮﻣﻮﺍ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻨﺒﻞ ﺭﻣﻴﹰﺎ ﺱ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﲜﺮﺍﺣﺔ ،ﻭﻗﹸِﺘ ﹶﻞ ﻣﻨﻬﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﺷﺪﻳﺪﺍﹰ ،ﻛﺄﻧﻪ ِﺭ ﺟﻞﹸ ﺟﺮﺍ ٍﺩ ﺣﱴ ﺃﹸﺻﻴﺐ ﻧﺎ ﺭﺟﻼﹰ ،ﻓﺎﺭﺗﻔﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﻣﻮﺿﻊ ﻣﺴﺠﺪ ﺍﻟﻄﺎﺋﻒ ﺍﻟﻴﻮﻡ ،ﻭﻛﺎﻥ ﻣﻌﻪ ﻣﻦ ﻧﺴﺎﺋﻪ ﺃ ﻡ ﺼﻠﱢﻰ ﺑﲔ ﺍﻟ ﹸﻘﺒﺘﲔ ﻣﺪﺓ ﺣﺼﺎﺭ ﺍﻟﻄﺎﺋﻒ، ﺳﻠﻤﺔ ﻭﺯﻳﻨﺐ ،ﻓﻀﺮﺏ ﳍﻤﺎ ﹸﻗﺒﺘﲔ ،ﻭﻛﺎﻥ ﻳ ﻓﺤﺎﺻﺮﻫﻢ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎﹰ (٢)،ﻭﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﺑِﻀﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ. ﻭﻧﺼﺐ ﻋﻠﻴﻬﻢ ﺍﳌﻨﺠﻨﻴﻖ ،ﻭﻫﻮ ﺃﻭﻝ ﻣﺎ ﺭﻣﻰ ﺑﻪ ﰲ ﺍﻹﺳﻼﻡ. ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﺣﺪﺛﻨﺎ ﻗﺒﻴﺼﺔ ،ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﻣﻜﺤﻮﻝ ﺃﻥ )(٣ ﺍﻟﻨﱮ ج ﻧﺼﺐ ﺍﳌﻨﺠﻨﻴﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ. ﺸ ﺪ ﺧ ِﺔ ﻋﻨﺪ ﺟِﺪﺍﺭ ﺍﻟﻄﺎﺋﻒ ،ﺩﺧﻞ ﻧﻔﹶﺮ ﻣِﻦ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟ ) (١ﺍﻟﺪﺑﺎﺑﺔ :ﺁﻟﺔ ﻣﻦ ﺁﻻﺕ ﺍﳊﺮﺏ ﺗﺼﻨﻊ ﻣﻦ ﺧﺸﺐ. ) (٢ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ).(١٥٨/٢ ) (٣ﺍﺑﻦ ﺳﻌﺪ ) .(١٥٩/٢ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ .ﻟﻜﻨﻪ ﻣﺮﺳﻞ .ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ.
٣٢٢ ﺖ ﺩﺑﺎﺑﺔٍ ،ﰒ ﺩﺧﻠﻮﺍ ﺎ ﺇﱃ ﺟﺪﺍﺭ ﺍﻟﻄﺎﺋﻒ ﻟﻴﺤﺮﻗﻮﻩ ،ﻓﺄﺭﺳﻠﺖ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﲢ ﺃﺻﺤﺎ ِ ﻚ ﺍﳊﺪﻳﺪ ﻣﺤﻤﺎﺓ ﺑﺎﻟﻨﺎﺭ ،ﻓﺨﺮﺟﻮﺍ ﻣﻦ ﲢﺘﻬﺎ ،ﻓﺮﻣﺘﻬﻢ ﺛﻘﻴﻒ ﺑﺎﻟﻨﺒﻞ، ﻋﻠﻴﻬﻢ ﺛﻘﻴﻒ ِﺳ ﹶﻜ ﺱ ﻓﻴﻬﺎ ﻳﻘﻄﻌﻮﻥ. ﻓﻘﺘﻠﹸﻮﺍ ﻣﻨﻬﻢ ﺭﺟﺎﻻﹰ ،ﻓﺄﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻘﻄﻊ ﺃﻋﻨﺎﺏ ﺛﻘﻴﻒ ،ﻓﻮﻗﻊ ﺍﻟﻨﺎ ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻓﺴﺄﻟﻮﻩ ﺃﻥ ﻳﺪﻋﻬﺎ ِ ﷲ ﻭﻟﻠﺮﺣﻢ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﷲ ﻭﻟِﻠﺮﺣ ِﻢ( ﹶﻓﻨﺎﺩﻯ ﻣﻨﺎﺩﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج :ﺃﻳﻤﺎ ﻋﺒ ٍﺪ ﻧﺰﻝ ﻣﻦ ﺍﳊِﺼﻦ )ﻓﺈﱏ ﺃ ﺩ ﻋﻬﺎ ِ ﻭﺧﺮﺝ ﺇﻟﻴﻨﺎ ﻓﻬﻮ ﺣﺮ ،ﻓﺨﺮﺝ ﻣﻨﻬﻢ ﺑﻀﻌ ﹶﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﻣﻨﻬﻢ ﺃﺑﻮ ﺑﻜﺮﺓ ،ﻓﺄﻋﺘﻘﻬﻢ ﺭﺳﻮ ﹸﻝ ﺸ ﻖ ﺫﻟﻚ ﻋﻠﻰ ﺃﻫ ِﻞ ﺍﻟﻠﱠﻪ ج ﻭﺩﻓﻊ ﹸﻛ ﱠﻞ ﺭﺟﻞ ﻣﻨﻬﻢ ﺇﱃ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﳝﻮﻧﻪ ،ﻓ ﺍﻟﻄﺎﺋﻒ ﻣﺸﻘ ﹰﺔ ﺷﺪﻳﺪﺓ ﻭﱂ ﻳﺆﺫﹶﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻓﺘﺢ ﺍﻟﻄﺎﺋﻒ ،ﻭﺍﺳﺘﺸﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻧﻮﻓ ﹶﻞ ﺍﺑ ﻦ ﺖ ﻋﻠﻴﻪ ﺃﺧﺬﺗﻪ ،ﻭﺇﻥ ﺤﺮٍ ،ﺇﻥ ﺃﻗﻤ ﺐ ﰲ ﺟ ﻣﻌﺎﻭﻳﺔ ﺍﻟﺪﻳﻠﻰ ،ﻓﻘﺎﻝ) :ﻣﺎ ﺗﺮﻯ(؟ ﻓﻘﺎﻝ :ﹶﺛ ﻌﹶﻠ ﺗﺮﻛﺘﻪ ﱂ ﻳﻀﺮﻙ .ﻓﺄﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻓﺄﺫﱠﻥ ﰲ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺮﺣﻴﻞ ،ﻓﻀ ﺞ ﺍﻟﻨﺎ ﺱ ﻣﻦ ﺫﻟﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻧﺮﺣـﻞ ﻭﱂ ﻳﻔﺘﺢ ﻋﻠﻴﻨﺎ ﺍﻟﻄﺎﺋﻒ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: )ﻓﺎﻏﺪﻭﺍ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ( ﹶﻓ ﻐ ﺪﻭﺍ ﻓﺄﺻﺎﺑﺖ ﺍﳌﺴﻠﻤﲔ ﺟﺮﺍﺣﺎﺕ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺇﻧﺎ ﺴﺮﻭﺍ ﺑﺬﻟﻚ ﻭﺃﺫﻋﻨﻮﺍ ،ﻭﺟﻌﻠﻮﺍ ﻳﺮﺣﻠﻮﻥ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﹶﺎِﻓﻠﹸﻮ ﹶﻥ ﻏﺪﹰﺍ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ( ،ﻓ ﻳﻀﺤﻚ ،ﻓﻠﻤﺎ ﺍﺭﲢﻠﻮﺍ ﻭﺍﺳﺘﻘﻠﱡﻮﺍ ،ﻗﺎﻝ) :ﻗﻮﻟﻮﺍ :ﺁﻳﺒﻮﻥ ﺗﺎِﺋﺒﻮﻥﹶ ،ﻋﺎِﺑﺪﻭ ﹶﻥ ِﻟ ﺮﺑﻨﺎ ﺣﺎ ِﻣﺪﻭ ﹶﻥ(، )(١ ﺖ ِﺑ ِﻬ ﻢ(. ﻉ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺛﻘﻴﻒ ،ﻓﻘﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﻫ ِﺪ ﺛﹶﻘﻴﻔﹰﺎ ﻭﺍﺋ ِ ﻭﻗﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍﺩ ﻭﺍﺳﺘﺸﻬ ﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎﻟﻄﺎﺋﻒ ﲨﺎﻋﺔﹲ ،ﰒ ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﻄﺎﺋﻒ ﺇﱃ ﺍﳉِﻌﺮﺍﻧﺔ ،ﰒ ﺩﺧﻞ ﻣﻨﻬﺎ ﳏﺮﻣﹰﺎ ﺑ ﻌ ﻤﺮﺓ ،ﻓﻘﻀﻰ ﻋﻤﺮﺗﻪ ،ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﻓﺼﻞ
]ﰲ ﻗﺪﻭﻡ ﻭﻓﺪ ﺛﻘﻴﻒ[
ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﻗﺪﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ﻣِﻦ ﺗﺒﻮﻙ ﰲ ﺭﻣﻀﺎﻥﹶ ،ﻭﹶﻗ ِﺪ ﻡ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﺍﻟﺸﻬﺮ ﻭﻓ ﺪ ﺛﻘﻴﻒ ،ﻭﻛﺎﻥ ﻣِﻦ ﺣﺪﻳﺜﻬﻢ :ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳌﺎ ﺍﻧﺼﺮﻑ ﻋﻨﻬﻢ ﺍﺗﺒﻊ ﺃﺛﹶﺮﻩ ﻋﺮﻭ ﹸﺓ ﺑﻦ ﻣﺴﻌﻮﺩ ﺣﱴ ﺃﺩﺭﻛﻪ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﺍﳌﺪﻳﻨﺔ ،ﻓﺄﺳﻠﻢ ﻭﺳﺄﻟﻪ ﺃﻥ ﻳﺮﺟ ﻊ ﺇﱃ ﻗﻮﻣﻪ ﺑﺎﻹﺳﻼﻡ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻛﻤﺎ ﻳﺘﺤﺪﺙ ﻗﻮﻣﻚ ﺃﻢ ﻗﺎﺗﻠﻮﻙ( ،ﻭﻋﺮﻑ ) (١ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ).(١٥٩/٢
٣٢٣ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻓﻴﻬﻢ ﳔﻮﺓ ﺍﻻﻣﺘﻨﺎﻉ ﺍﻟﺬﻯ ﻛﺎﻥ ﻣﻨﻬﻢ ،ﻓﻘﺎﻝ ﻋ ﺮﻭﺓ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻧﺎ ﺐ ﺇﻟﻴﻬﻢ ﻣِﻦ ﺃﺑﻜﺎﺭﻫﻢ ،ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﻛﺬﻟﻚ ﳏﺒﺒﹰﺎ ﻣﻄﺎﻋﺎﹰ ،ﻓﺨﺮﺝ ﻳﺪﻋﻮ ﻗﻮﻣﻪ ﺇﱃ ﺃﺣ ﺍﻹﺳﻼﻡ ﺭﺟﺎﺀ ﺃﻻ ﻳﺨﺎﻟﻔﻮﻩ ﳌﱰﻟﺘﻪ ﻓﻴﻬﻢ ،ﻓﻠﻤﺎ ﺃﺷﺮﻑ ﳍﻢ ﻋﻠﻰ ﻋﱢﻠﻴﺔ ﻟﻪ ،ﻭﻗﺪ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﺃﻇﻬﺮ ﳍﻢ ﺩﻳﻨﻪ ،ﺭ ﻣﻮﻩ ﺑﺎﻟﻨﺒﻞ ﻣِﻦ ﻛﻞ ﻭﺟﻪ ،ﻓﺄﺻﺎﺑﻪ ﺳﻬ ﻢ ﻓﻘﺘﻠﻪ ،ﻓﻘﻴﻞ ﻟ ﻌﺮﻭﺓ: ﻣﺎ ﺗﺮﻯ ﰲ ﺩﻣﻚ؟ ﻗﺎﻝ :ﻛﺮﺍﻣﺔ ﺃﻛﺮﻣﲎ ﺍﻟﻠﱠﻪ ﺎ ،ﻭﺷﻬﺎﺩ ﹲﺓ ﺳﺎﻗﻬﺎ ﺍﻟﻠﱠﻪ ﺇﱃﱠ ،ﻓﻠﻴﺲ ﰲ ﺇﻻ ﻣﺎ ﰲ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻗﹸِﺘﻠﹸﻮﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺒﻞ ﺃﻥ ﻳﺮ ِﲢ ﹶﻞ ﻋﻨﻜﻢ ،ﻓﺎﺩﻓِﻨﻮﱏ ﻣﻌﻬﻢ ،ﻓﺪﻓﻨﻮﻩ ﺐ ﻳﺲ ﰲ ﻣﻌﻬﻢ ،ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﻓﻴﻪ) :ﺇﻥ ﻣﹶﺜﻠﹶﻪ ﰲ ﹶﻗ ﻮ ِﻣﻪِ ،ﹶﻛ ﻤﹶﺜ ِﻞ ﺻﺎﺣ ِ ﹶﻗ ﻮ ِﻣ ِﻪ(. ﰒ ﺃﻗﺎﻣﺖ ﺛﻘﻴﻒ ﺑﻌﺪ ﻗﺘﻞ ﻋ ﺮﻭﺓ ﺃﺷﻬﺮﺍﹰ ،ﰒ ﺇﻢ ﺍﺋﺘﻤﺮﻭﺍ ﺑﻴﻨﻬﻢ ،ﻭﺭﺃﻭﺍ ﺃﻧﻪ ﻻ ﻃﺎﻗﺔ ﳍﻢ ﲝﺮﺏ ﻣ ﻦ ﺣﻮﳍﻢ ﻣِﻦ ﺍﻟﻌﺮﺏ ،ﻭﻗﺪ ﺑﺎﻳﻌﻮﺍ ﻭﺃﺳﻠﻤﻮﺍ ،ﻓﺄﲨﻌﻮﺍ ﺃﻥ ﻳﺮﺳﻠﻮﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺭﺟﻼﹰ ،ﻛﻤﺎ ﺃﺭﺳﻠﻮﺍ ﻋ ﺮﻭﺓ ،ﻓﻜﻠﱠﻤﻮﺍ ﻋﺒﺪ ﻳﺎﻟﻴﻞ ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻤﲑ ،ﻭﻛﺎﻥ ﰲ ﺳﻦ ﺻﻨِﻊ ﻋ ﺮﻭﺓ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺫﻟﻚ ،ﻓﺄﰉ ﺃﻥ ﻳﻔﻌﻞ ﻭﺧﺸﻰ ﺃﻥ ﻳﺼﻨﻊ ﺑﻪ ﻛﻤﺎ ﺖ ﺑﻔﺎﻋﻞ ﺣﱴ ﺗﺮﺳﻠﻮﺍ ﻣﻌﻰ ﺭﺟﺎﻻﹰ ،ﻓﺄﲨﻌﻮﺍ ﺃﻥ ﻳﺒﻌﺜﻮﺍ ﻣﻌﻪ ﺭﺟﻠﲔ ﻣﻦ ﺑ ﻌ ﺮﻭﺓ ،ﻓﻘﺎﻝ :ﻟﺴ ﳊﻜﹶﻢ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻭﻫﺐ، ﺍﻷﺣﻼﻑ ،ﻭﺛﻼﺛ ﹰﺔ ﻣﻦ ﺑﲎ ﻣﺎﻟﻚ ،ﻓﻴﻜﻮﻧﻮﻥ ﺳﺘﺔ ،ﻓﺒﻌﺜﻮﺍ ﻣﻌﻪ ﺍ ﹶ ﻭ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﻏﻴﻼﻥ ،ﻭﻣﻦ ﺑﲎ ﻣﺎﻟﻚ :ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰉ ﺍﻟﻌﺎﺹ ،ﻭﺃﻭﺱ ﺍﺑﻦ ﻋﻮﻑ ،ﻭﳕﲑ ﺑﻦ ﺧ ﺮﺷﺔ ،ﻓﺨﺮﺝ ﻢ ،ﻓﻠﻤﺎ ﺩﻧﻮﺍ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻭﻧﺰﻟﻮﺍ ﻗﻨﺎﺓ ﹶﻟﻘﹸﻮﺍ ﺎ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ،ﻓﺎﺷﺘ ﺪ ﺖ ﻋﻠﻴﻚ ﺑﺎﷲ ﻻ ﻟﻴﺒﺸﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻘﺪﻭﻣﻬﻢ ﻋﻠﻴﻪ ،ﻓﻠﻘﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﻓﻘﺎﻝ :ﺃﻗﺴﻤ ﺗﺴﺒﻘﲎ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺃﻛﻮ ﹶﻥ ﺃﻧﺎ ﺃﹸﺣﺪﺛﻪ ،ﻓﻔﻌﻞ ،ﻓﺪﺧﻞ ﺃﺑﻮ ﺑﻜﺮ ﻋﻠﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﺧﱪﻩ ﺑﻘﺪﻭﻣﻬﻢ ﻋﻠﻴﻪ ،ﰒ ﺧﺮﺝ ﺍﳌﻐﲑ ﹸﺓ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ،ﻓﺮﻭﺡ ﺍﻟﻈﻬﺮ ﻣﻌﻬﻢ ،ﻭﺃﻋﻠﻤﻬﻢ ﻛﻴﻒ ﻳﺤﻴﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻢ ﻳﻔﻌﻠﻮﺍ ﺇﻻ ﺑﺘﺤﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻠﻤﺎ ﹶﻗ ِﺪﻣﻮﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﺿﺮﺏ ﻋﻠﻴﻬﻢ ﹸﻗﺒﺔ ﰲ ﻧﺎﺣﻴﺔ ﻣﺴﺠﺪﻩ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ. ﻭﻛﺎﻥ ﺧﺎﻟ ﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻫﻮ ﺍﻟﺬﻯ ﳝﺸﻰ ﺑﻴﻨﻬﻢ ،ﻭﺑﲔ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺍﻛﺘﺘﺒﻮﺍ ﻛِﺘﺎﻢ ،ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﻫﻮ ﺍﻟﺬﻯ ﻛﺘﺒﻪ ،ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺄﻛﻠﻮﻥ ﻃﻌﺎﻣﹰﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﻳﺄﻛﹸ ﹶﻞ ﻣﻨﻪ ﺧﺎﻟﺪ ،ﺣﱴ ﺃﺳﻠﻤﻮﺍ. ﺕ ﻻ ﻳﻬﺪﻣﻬﺎ ﻭﻗﺪ ﻛﺎﻥ ﻓﻴﻤﺎ ﺳﺄﻟﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﺪﻉ ﳍﻢ ﺍﻟﻄﺎﻏﻴﺔﹶ ،ﻭﻫﻰ ﺍﻟﻼ ﺛﻼﺙ ﺳﻨﲔ ،ﻓﺄﰉ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﻬﻢ ،ﻓﻤﺎ ﺑ ِﺮﺣﻮﺍ ﻳﺴﺄﻟﻮﻧﻪ ﺳﻨ ﹰﺔ ﺳﻨﺔﹰ ،ﻭﻳﺄﰉ ﻋﻠﻴﻬﻢ،
٣٢٤ ﺣﱴ ﺳﺄﻟﻮﻩ ﺷﻬﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻗﺪﻭﻣﻬﻢ ،ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺪﻋﻬﺎ ﺷﻴﺌﹰﺎ ﻣﺴﻤﻰ ،ﻭﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺴﹶﻠﻤﻮﺍ ﺑﺘﺮﻛﻬﺎ ﻣﻦ ﺳﻔﻬﺎﺋﻬﻢ ﻭﻧﺴﺎﺋﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ،ﻭﻳﻜﺮﻫﻮﻥ ﺃﻥ ﺑﺬﻟﻚ ﻓﻴﻤﺎ ﻳﻈﻬﺮﻭﻥ ﺃﻥ ﻳ ﰉ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﺃﻥ ﻳﺒﻌﺚ ﺃﺑﺎ ﻳﺮﻭﻋﻮﺍ ﻗﻮﻣﻬﻢ ﺪﻣﻬﺎ ﺣﱴ ﻳﺪﺧﹶﻠﻬﻢ ﺍﻹﺳﻼﻡ ،ﻓﺄ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﻭﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﻳﻬﺪﻣﺎﺎ ،ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻳﺴﺄﻟﻮﻧﻪ ﻣﻊ ﺗﺮﻙ ﺍﻟﻄﺎﻏﻴﺔ ﺃﻥ ﻳﻌﻔﻴﻬﻢ ﻣِﻦ ﺍﻟﺼﻼﺓ ،ﻭﺃﻥ ﻻ ﻳﻜﺴﺮﻭﺍ ﺃﻭﺛﺎﻧﻬﻢ ﺑﺄﻳﺪﻳﻬﻢ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻣﺎ ﻛﺴ ﺮ ﺃﻭﺛﺎﻧﻜﻢ ﺑﺄﻳﺪﻳﻜﻢ ،ﻓﺴﻨﻌﻔﻴﻜﻢ ﻣﻨﻪ ،ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓﹸ ،ﻓﻼ ﺧﲑ ﰲ ﺩﻳﻦ ﻻ ﺻﻼﺓ ﻓﻴﻪ( .ﻓﻠﻤﺎ ﺃﺳﻠﻤﻮﺍ ﻭﻛﺘﺐ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺘﺎﺑﺎﹰ ،ﺃﻣﺮ ﻋﻠﻴﻬﻢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰉ ﺍﻟﻌﺎﺹ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﺣﺪﺛﻬﻢ ﺳﻨﺎﹰ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺃﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻔﻘﻪ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺗﻌﻠﱡﻢ ﺍﻟﻘﺮﺁﻥ. ﻓﻠﻤﺎ ﻓﺮﻏﻮﺍ ﻣﻦ ﺃﻣﺮﻫﻢ ﻭﺗﻮﺟﻬﻮﺍ ﺇﱃ ﺑﻼﺩﻫﻢ ﺭﺍﺟﻌﲔ ،ﺑﻌﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻌﻬﻢ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ،ﻭﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﰲ ﻫﺪﻡ ﺍﻟﻄﺎﻏﻴﺔ ،ﻓﺨﺮﺟﺎ ﻣﻊ ﺍﻟﻘﻮﻡ ،ﺣﱴ ﺇﺫﺍ ﻗﺪﻣﻮﺍ ﺍﻟﻄﺎﺋﻒ ،ﺃﺭﺍﺩ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺃﻥ ﻳ ﹶﻘ ﺪ ﻡ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ،ﻓﺄﰉ ﺫﻟﻚ ﻋﻠﻴﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ، ﻓﻘﺎﻝ :ﺍﺩﺧﻞ ﺃﻧﺖ ﻋﻠﻰ ﻗﻮﻣﻚ ،ﻭﺃﻗﺎﻡ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﲟﺎﻟﻪ ﺑﺬﻯ ﺍ ﹶﳍ ﺪﻡِ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﳌﻐﲑ ﹸﺓ ﺑﻦ ﺷﻌﺒﺔ ،ﻋﻼﻫﺎ ﻳﻀﺮﺑﻬﺎ ﺑﺎﳌﻌﻮﻝ ،ﻭﻗﺎﻡ ﺩﻭﻧﻪ ﺑﻨﻮ ﻣﻌﺘﺐ ﺧﺸﻴﺔ ﺃﻥ ﻳﺮﻣﻰ ﺃﻭ ﻳﺼﺎﺏ ﻛﻤﺎ ﺃﹸﺻﻴﺐ ﻋﺮﻭﺓ ،ﻭﺧﺮﺝ ﻧﺴﺎﺀ ﺛﻘﻴﻒ ﺣﺴﺮﹰﺍ ﻳﺒﻜﲔ ﻋﻠﻴﻬﺎ ،ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻭﺍﳌﻐﲑﺓ ﻳﻀﺮﺎ ﺑﺎﻟﻔﺄﺱ )ﻭﺍﻫﹰﺎ ﻟﻚ ﻭﺍﻫﹰﺎ ﻟﻚ( ﻓﻠﻤﺎ ﻫﺪﻣﻬﺎ ﺍﳌﻐﲑﺓﹸ ،ﻭﺃﺧﺬ ﻣﺎﳍﺎ ﻭﺣﻠﻴﻬﺎ ،ﺃﺭﺳﻞ ﳉﺰﻉ. ﻉ ﻣﺎﳍﺎ ﻣِﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍ ﹶ ﺇﱃ ﺃﰉ ﺳﻔﻴﺎﻥ ﳎﻤﻮ ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮ ﻣﻠﻴﺢ ﺑﻦ ﻋﺮﻭﺓ ﻭﻗﺎﺭﺏ ﺑﻦ ﺍﻷﺳﻮﺩ ﻗﺪﻣﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺒﻞ ﻭﻓﺪ ﺛﻘﻴﻒ ﺣﲔ ﻗﹸِﺘ ﹶﻞ ﻋﺮﻭﺓ ﻳﺮﻳﺪﺍﻥ ﻓﺮﺍﻕ ﺛﻘﻴﻒ ،ﻭﺃﻥ ﻻ ﻳﺠﺎﻣﻌﺎﻫﻢ ﻋﻠﻰ ﺷﻰﺀ ﺃﺑﺪﺍﹰ، ﻓﺄﺳﻠﻤﺎ ،ﻓﻘﺎﻝ ﳍﻤﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺗﻮﻟﱠﻴﺎ ﻣ ﻦ ِﺷﹾﺌﺘﻤﺎ( ﻗﺎﻻ :ﻧﺘﻮﻟﱠﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻓﻘﺎﻝ ﺏ( ،ﻓﻘﺎﻻ :ﻭﺧﺎﻟﻨﺎ ﺃﺑﺎ ﺳﻔﻴﺎﻥ. ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻭﺧﺎﹶﻟ ﹸﻜﻤﺎ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ﻦ ﺣ ﺮ ٍ ﻓﻠﻤﺎ ﺃﺳﻠﻢ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ،ﺳﺄﻝ ﺃﺑﻮ ﻣﻠﻴﺢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳﻘﻀﻰ ﻋﻦ ﺃﺑﻴﻪ ﻋﺮﻭﺓ ﺩﻳﻨﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﻝ ﺍﻟﻄﺎﻏﻴﺔ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻧﻌﻢ( ،ﻓﻘﺎﻝ ﻟﻪ ﻗﺎﺭﺏ ﺑﻦ ﻀ ِﻪ ﻭﻋﺮﻭﺓ ﻭﺍﻷﺳﻮﺩ ﺃﺧﻮﺍﻥ ﻷﺏ ﻭﺃﹸﻡ ﻓﻘﺎﻝ ﺍﻷﺳﻮﺩ :ﻭﻋﻦ ﺍﻷﺳﻮﺩ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻓﺎ ﹾﻗ ِ ﺸ ِﺮﻛﹰﺎ( ﻓﻘﺎﻝ ﻗﺎﺭﺏ ﺍﺑﻦ ﺍﻷﺳﻮﺩ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺕ ﻣ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺇ ﱠﻥ ﺍ َﻷ ﺳ ﻮ ﺩ ﻣﺎ ﺼﻞﹸ ﻣﺴﻠﻤﹰﺎ ﺫﺍ ﻗﺮﺍﺑﺔ ﻳﻌﲎ ﻧﻔﺴﻪ ﻭﺇﳕﺎ ﺍﻟﺪﻳ ﻦ ﻋﻠﻰ ،ﻭﺃﻧﺎ ﺍﻟﱠﺬﻯ ﺃﹸ ﹾﻃﹶﻠﺐ ﺑﻪ ،ﻓﺄﻣﺮ ﺍﻟﻨﱮ ﻟﻜﻦ ﺗ ِ ج ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺃﻥ ﻳﻘﻀﻰ ﺩﻳ ﻦ ﻋﺮﻭﺓ ﻭﺍﻷﺳﻮﺩ ﻣﻦ ﻣﺎﻝ ﺍﻟﻄﺎﻏﻴﺔ ،ﻓﻔﻌﻞ.
٣٢٥ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﺬﻯ ﻛﺘﺐ ﳍﻢ) :ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ :ﻣﻦ ﻭﻛﺎﻥ ﻛﺘﺎ ﺝ ﻭﺻﻴﺪﻩ ﺣﺮﺍﻡ ،ﻻ ﻳﻌﻀﺪ ،ﻣﻦ ﻭِ ﺟ ﺪ ﳏﻤﺪ ﺍﻟﻨﱮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﳌﺆﻣﻨﲔ ،ﺇﻥ ِﻋﻀﺎﻩ ﻭ ﻳﺼﻨ ﻊ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﻳﺠﻠﺪ ،ﻭﺗﱰﻉ ﺛﻴﺎﺑﻪ ،ﻓﺈﻥ ﺗﻌﺪﻯ ﺫﻟﻚ ،ﻓﺈﻧﻪ ﻳﺆﺧﺬ ،ﻓﻴﺒﻠﻎ ﺑﻪ ﺇﱃ ﺍﻟﻨﱮ ﳏﻤﺪ ،ﻭﺇﻥ ﻫﺬﺍ ﺃﻣ ﺮ ﺍﻟﻨﱮ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج(. ﻓﻜﺘﺐ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﺄﻣﺮ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻓﻼ ﻳﺘﻌﺪﺍﻩ ﺃﺣﺪ ،ﻓﻴﻈﻠﻢ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ .ﻓﻬﺬﻩ ﻗﺼﺔ ﺛﻘﻴﻒ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ،ﺳﻘﻨﺎﻫﺎ ﻛﻤﺎ ﻫﻰ ،ﻭﺇﻥ ﲣﻠﻞ ﺑﲔ ﻏﺰﻭﻫﺎ ﻭﺇﺳﻼﻣﻬﺎ ﻏﺰﺍ ﹸﺓ ﺗﺒﻮﻙ ﻭﻏﲑﻫﺎ ،ﻟﻜﻦ ﺁﺛﺮﻧﺎ ﺃﻥ ﻻ ﻧﻘﻄﻊ ﻗِﺼﺘﻬﻢ ،ﻭﺃﻥ ﻳﻨﺘﻈﻢ ﺃ ﻭﹸﻟﻬﺎ ﺑﺂﺧﺮﻫﺎ ﻟﻴﻘﻊ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻓﻘﻪ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﳊﺮﻡ ،ﻭﻧﺴ ﺦ ﲢﺮﱘ ﺫﻟﻚ ،ﻓﺈ ﱠﻥ ﻓﻨﻘﻮﻝ :ﻓﻴﻬﺎ ﻣِﻦ ﺍﻟﻔﻘﻪ :ﺟﻮﺍ ﺯ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻷﺷﻬﺮ ﺍ ﹸ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﺮﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻣﻜﺔ ﰲ ﺃﻭﺍﺧﺮ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﻌﺪ ﻣﻀﻰ ﲦﺎﻥ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﻣﻨﻪ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ( :ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻦ ﺧﺎﻟﺪ ﺍﳊﺬﱠﺍﺀ، ﻋﻦ ﺃﰉ ﻗِﻼﺑﺔ ،ﻋﻦ ﺃﰉ ﺍﻷﺷﻌﺚ ،ﻋﻦ ﺷﺪﺍ ِﺩ ﺍﺑﻦ ﺃﻭﺱ ،ﺃﻧﻪ ﻣ ﺮ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺯ ﻣ ﻦ ﺠﻢ ﺑﺎﻟﺒﻘﻴﻊ ﻟﺜﻤﺎﻥ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﺧﻠﺖ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻭﻫﻮ ﺁﺧﺬ ﺑﻴﺪﻯ، ﺍﻟﻔﺘﺢ ﻋﻠﻰ ﺭﺟﻞ ﳛﺘ ِ ﻓﻘﺎﻝ) :ﺃ ﹾﻓ ﹶﻄ ﺮ ﺍﳊﹶﺎ ِﺟﻢ ﻭﺍﹾﻟ ﻤﺤﺠﻮ ﻡ( ،ﻭﻫﺬﺍ ﺃﺻﺢ ﻣِﻦ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺇﻧﻪ ﺧﺮﺝ ﻟﻌﺸﺮ ﺐ ﺧﻠﻮﻥ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻭﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻓﻘﺪ ﺭﻭﻯ ﺑﻪ ﺑﻌﻴﻨﻪ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻛﺘ ﺍﻹ ﺣﺴﺎ ﹶﻥ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷﻰﺀ(. ﻭﺃﻗﺎﻡ ﲟﻜﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﻳﻘﺼ ﺮ ﺍﻟﺼﻼﺓ ،ﰒ ﺧﺮﺝ ﺇﱃ ﻫﻮﺍﺯﻥ ،ﻓﻘﺎﺗﻠﻬﻢ ،ﻭﻓﺮﻍ ﻣﻨﻬﻢ ،ﰒ ﻗﺼﺪ ﺍﻟﻄﺎﺋﻒ ،ﻓﺤﺎﺻﺮﻫﻢ ﺑﻀﻌﹰﺎ ﻭﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﲦﺎﻥ ﺖ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﺳﻌﺪ ،ﻭﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ﰲ ﻗﻮﻝ ﻣﻜﺤﻮﻝ .ﻓﺈﺫﺍ ﺗﺄﻣﻠﺖ ﺫﻟﻚ ،ﻋﻠﻤ ﺃﻥ ﺑﻌﺾ ﻣﺪ ِﺓ ﺍﳊﺼﺎﺭ ﰲ ﺫﻯ ﺍﻟﻘﻌﺪﺓ ،ﻭﻻ ﺑﺪ ،ﻭﻟﻜﻦ ﻗﺪ ﻳﻘﺎﻝ :ﱂ ﻳﺒﺘﺪﺉ ﺍﻟﻘﺘﺎﻝ ﺇﻻ ﰲ ﺷﻮﺍﻝ ،ﻓﻠﻤﺎ ﺷﺮﻉ ﻓﻴﻪ ،ﱂ ﻳﻘﻄﻌﻪ ﻟﻠﺸﻬﺮ ﺍﳊﺮﺍﻡ ،ﻭﻟﻜﻦ ﻣﻦ ﺃﻳﻦ ﻟﻜﻢ ﺃﻧﻪ ج ﺍﺑﺘﺪﺃ ﻗِﺘﺎ ﹰﻻ ﰲ ﺷﻬﺮ ﺣﺮﺍﻡ ،ﻭﻓﺮﻕ ﺑﲔ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﻻﺳﺘﺪﺍﻣﺔ. ﻓﺼﻞ
]ﰲ ﻣﺎ ﰲ ﻏﺰﻭﺓ ﺛﻘﻴﻒ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻔﻘﻬﻴﺔ[
٣٢٦ ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﻏﺰ ِﻭ ﺍﻟﺮﺟﻞ ﻭﺃﻫﻠﹸﻪ ﻣﻌﻪ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﻣﻌﻪ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﺃﹸﻡ ﺳﻠﻤﺔ ﻭﺯﻳﻨﺐ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﻧﺼﺐ ﺍﳌﻨﺠﻨﻴﻖ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ،ﻭﺭﻣﻴﻬﻢ ﺑﻪ ﻭﺇﻥ ﺃﻓﻀﻰ ﺇﱃ ﻗﺘﻞ ﻣﻦ ﱂ ﻳﻘﺎﺗﻞ ﻣِﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟ ﹸﺬﺭﻳﺔ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﻗﻄﻊ ﺷﺠﺮ ﺍﻟﻜﹸﻔﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻳﻀﻌﻔﻬﻢ ﻭﻳﻐﻴﻈﻬﻢ ،ﻭﻫﻮ ﺃﻧﻜﻰ ﻓﻴﻬﻢ ﻭﻣﻨﻬﺎ :ﺃ ﱠﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﹶﺃﺑ ﻖ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﳊﻖ ﺑﺎﳌﺴﻠﻤﲔ ،ﺻﺎﺭ ﺣﺮﹰﺍ .ﻗﺎﻝ ﺳﻌﻴﺪ ﺍﺑﻦ ﻣﻨﺼﻮﺭ :ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ،ﻋﻦ ﺍﳊﺠﺎﺝ ،ﻋﻦ ِﻣ ﹾﻘﺴﻢ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﻌِﺘﻖ ﺍﻟﻌﺒﻴﺪ ﺇﺫﺍ ﺟﺎﺅﻭﺍ ﹶﻗﺒ ﹶﻞ ﻣﻮﺍﻟﻴﻬﻢ. ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺃﻳﻀﺎﹰ ،ﻗﺎﻝ :ﻗﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟﻌﺒﺪ ﻭﺳﻴﺪﻩ ﺝ ﻣِﻦ ﺩﺍﺭ ﺍﳊﺮﺏ ﻗﺒﻞ ﺳﻴﺪﻩ ﺃﻧﻪ ﺣﺮ ،ﻓﺈﻥ ﺧﺮﺝ ﺳﻴﺪﻩ ﻗﻀﻴﺘﲔ :ﻗﻀﻰ ﺃﻥ ﺍﻟﻌﺒ ﺪ ﺇﺫﺍ ﺧﺮ ﺑﻌﺪﻩ ﱂ ﻳﺮﺩ ﻋﻠﻴﻪ ،ﻭﻗﻀﻰ ﺃﻥ ﺍﻟﺴﻴﺪ ﺇﺫﺍ ﺧﺮﺝ ﻗﺒﻞ ﺍﻟﻌﺒﺪ ،ﰒ ﺧﺮﺝ ﺍﻟﻌﺒﺪ ،ﺭﺩ ﻋﻠﻰ ﺳﻴﺪﻩ. ﻭﻋﻦ ﺍﻟﺸﻌﱮ ،ﻋﻦ ﺭﺟﻞ ﻣِﻦ ﺛﻘﻴﻒ ،ﻗﺎﻝ :ﺳﺄﻟﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﻳ ﺮﺩ ﻋﻠﻴﻨﺎ ﺃﺑﺎ ﺑ ﹾﻜ ﺮﺓﹶ ،ﻭﻛﺎﻥ ﻋﺒﺪﹰﺍ ﻟﻨﺎ ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﳏﺎﺻِﺮ ﺛﻘﻴﻔﺎﹰ ،ﻓﺄﺳﻠﻢ ،ﻓﺄﰉ ﺃﻥ ﻳ ﺮﺩ ﻩ ﻋﻠﻴﻨﺎ، ﻓﻘﺎﻝ) :ﻫ ﻮ ﹶﻃﻠِﻴ ﻖ ﺍﻟﻠﱠﻪ ،ﱠﰒ ﹶﻃﻠِﻴ ﻖ ﺭﺳﻮِﻟ ِﻪ( ﻓﻠﻢ ﻳﺮﺩﻩ ﻋﻠﻴﻨﺎ. ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﻭﻫﺬﺍ ﻗﻮﻝ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ. ﻓﺼﻞ
]ﰲ ﺃﻧﻪ ﻻ ﻳﻠﺰﻡ ﺍﳌﺼﺎﺑﺮﺓ ﺇﺫﺍ ﺣﺎﺻﺮ ﺍﻻﻣﺎﻡ ﺣﺼﻨﺎ ﻭﱂ ﺑﻔﺘﺢ[ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺣﺎﺻﺮ ﺣِﺼﻨﺎﹰ ،ﻭﱂ ﻳﻔﺘﺢ ﻋﻠﻴﻪ ،ﻭﺭﺃﻯ ﻣﺼﻠﺤ ﹶﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺮﺣﻴﻞ ﻋﻨﻪ ،ﱂ ﻳﻠﺰﻣﻪ ﻣﺼﺎﺑﺮﺗﻪ ،ﻭﺟﺎﺯ ﻟﻪ ﺗﺮﻙ ﻣﺼﺎﺑﺮﺗﻪ ،ﻭﺇﳕﺎ ﺗﻠﺰﻡ ﺍﳌﺼﺎﺑﺮ ﹸﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ ﻋﻠﻰ ﻣﻔﺴﺪﺎ. ﻓﺼﻞ
ﳉ ﻌﺮﺍﻥ ﻟﻺﺣﺮﺍﻡ ﻣﻨﻬﺎ ،ﰒ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ[ ]ﰱﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍ ِ ﻼ ﺇﱃ ﻣﻜﺔ ،ﻭﻫﺬﻩ ﻫﻰ ﺍﻟﺴـﻨﺔ ﳉ ﻌﺮﺍﻧ ِﺔ ﺑ ﻌﻤﺮﺓ ،ﻭﻛﺎﻥ ﺩﺍﺧ ﹰ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﺃﺣﺮﻡ ﻣﻦ ﺍ ِ ﳌﻦ ﺩﺧﻠﻬﺎ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻄﺎﺋﻒ ﻭﻣﺎ ﻳﻠﻴﻪ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﹸﻪ ﻛﺜ ﲑ ﳑﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻫﻢ ﻣﻦ
٣٢٧ ﳉﻌﺮﺍﻧﺔ ﻟﻴﺤﺮﻡ ﻣﻨﻬﺎ ﺑ ﻌﻤﺮﺓ ،ﰒ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ،ﻓﻬﺬﺍ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮ ﹸﻝ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍ ِ ﺍﻟﻠﱠﻪ ج ،ﻭﻻ ﺃﺣ ﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺒﺘﺔ ،ﻭﻻ ﺍﺳﺘﺤﺒﻪ ﺃﺣ ﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺇﳕﺎ ﻳﻔﻌﻠﻪ ﻋﻮﺍﻡ ﻼ ﺇﱃ ﻣﻜﺔ ،ﻭﱂ ﺍﻟﻨﺎﺱ ،ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﻨﱮ ج ﻭﻏﻠﻄﻮﺍ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﺃﺣﺮﻡ ﻣﻨﻬﺎ ﺩﺍﺧ ﹰ ﳜﺮﺝ ﻣﻨﻬﺎ ﺇﱃ ﺍﳉِﻌﺮﺍﻧﺔ ﻟﻴﺤﺮﻡ ﻣﻨﻬﺎ ،ﻓﻬﺬﺍ ﻟﻮﻥ ،ﻭﺳـﻨﺘﻪ ﻟﻮﻥ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻓﺼﻞ
]ﰲ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ج ﺩﻋﺎﺀﻩ ﻟﺜﻘﻴﻒ[ ﻭﻣﻨﻬﺎ :ﺍﺳﺘﺠﺎﺑ ﹸﺔ ﺍﻟﻠﱠﻪ ﻟﺮﺳﻮﻟﻪ ج ﺩﻋﺎﺀﻩ ﻟﺜﻘﻴﻒ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ،ﻭﻳﺄﺗﻰ ﻢ ،ﻭﻗﺪ ﺣﺎﺭﺑﻮﻩ ﻭﻗﺎﺗﻠﻮﻩ ،ﻭﻗﺘﻠﻮﺍ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﻗﺘﻠﻮﺍ ﺭﺳﻮ ﹶﻝ ﺭﺳﻮﻟﻪ ﺍﻟﺬﻯ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻬﻢ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﻣﻊ ﻫﺬﺍ ﹸﻛﻠﱢﻪ ﻓﺪﻋﺎ ﳍﻢ ،ﻭﱂ ﻳﺪﻉ ﻋﻠﻴﻬﻢ ،ﻭﻫﺬﺍ ﻣﻦ ﻛﻤﺎﻝ ﺭﺃﻓﺘﻪ ،ﻭﺭﲪﺘﻪ، ﻭﻧﺼﻴﺤﺘﻪ ﺻﻠﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ. ﻓﺼﻞ
]ﻛﻤﺎﻝ ﳏﺒﺔ ﺍﻟﺼﺪﻳﻖ ﻟﻪ ج[ ﺏ ﺇﻟﻴﻪ ،ﻭﺍﻟﺘﺤﺒﺐ ﺑﻜﻞ ﻣﺎ ﳝﻜﻨﻪ، ﺼﺪﻳﻖ ﻟﻪ ،ﻭﻗﺼﺪﻩ ﺍﻟﺘﻘﺮ ﻭﻣﻨﻬﺎ :ﻛﻤﺎ ﹸﻝ ﳏﺒﺔ ﺍﻟ ﻭﳍﺬﺍ ﻧﺎﺷﺪ ﺍﳌﻐﲑﺓ ﺃﻥ ﻳﺪﻋﻪ ﻫﻮ ﻳﺒﺸﺮ ﺍﻟﻨﱮ ج ﺑﻘﺪﻭﻡ ﻭﻓﺪ ﺍﻟﻄﺎﺋﻒ ،ﻟﻴﻜﻮﻥ ﻫﻮ ﺍﻟﺬﻯ ﺑﺸﺮﻩ ﻭﻓﺮﺣﻪ ﺑﺬﻟﻚ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺴﺄﻝ ﺃﺧﺎﻩ ﺃﻥ ﻳﺆِﺛ ﺮﻩ ﺑﻘﹸ ﺮﺑ ٍﺔ ﻣﻦ ﺍﻟ ﹸﻘ ﺮﺏِ ،ﻭﺃﻧﻪ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺆﺛﺮ ﺎ ﺃﺧﺎﻩ ،ﻭﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ :ﻻ ﳚﻮﺯ ﺍﻹﻳﺜﺎﺭ ﺕ ﻋﺎﺋﺸ ﹸﺔ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﺪﻓﻨﻪ ﰲ ﺑﻴﺘﻬﺎ ﺟﻮﺍﺭ ﺍﻟﻨﱮ ج، ﺑﺎﻟ ﹸﻘ ﺮﺏِ ،ﻻ ﻳﺼﺢ .ﻭﻗﺪ ﺁﺛﺮ ﻭﺳﺄﳍﺎ ﻋﻤ ﺮ ﺫﻟﻚ ،ﻓﻠﻢ ﺗﻜﺮﻩ ﻟﻪ ﺍﻟﺴﺆﺍﻝ ،ﻭﻻ ﳍﺎ ﺍﻟﺒﺬﻝﹶ ،ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﺫﺍ ﺳﺄﻝ ﺍﻟﺮﺟﻞ ﻏﲑﻩ ﺃﻥ ﻳﺆﺛﺮﻩ ﲟﻘﺎﻣﻪ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ،ﱂ ﻳﻜﺮﻩ ﻟﻪ ﺍﻟﺴﺆﺍﻝ ،ﻭﻻ ﻟﺬﻟﻚ ﺍﻟﺒﺬﻝ ،ﻭﻧﻈﺎﺋﺮﻩ. ﻭﻣﻦ ﺗﺄﻣﻞ ﺳﲑ ﹶﺓ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺟﺪﻫﻢ ﻏ ﲑ ﻛﺎﺭﻫﲔ ﻟﺬﻟﻚ ،ﻭﻻ ﳑﺘﻨﻌﲔ ﻣﻨﻪ ،ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﻛﺮ ﻡ ﻭﺳﺨﺎﺀ ،ﻭﺇﻳﺜﺎ ﺭ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﲟﺎ ﻫﻮﺃﻋﻈ ﻢ ﳏﺒﻮﺑﺎﺎ ﺗﻔﺮﳛﹰﺎ ﻷﺧﻴﻪ ﺍﳌﺴﻠﻢ ،ﻭﺗﻌﻈﻴﻤﹰﺎ ﻟﻘﺪﺭﻩ ،ﻭﺇﺟﺎﺑﺔ ﻟﻪ ﺇﱃ ﻣﺎ ﺳﺄﻟﻪ ،ﻭﺗﺮﻏﻴﺒﹰﺎ ﻟﻪ ﰲ ﺍﳋﲑ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺛﻮﺍﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺭﺍﺟﺤﹰﺎ ﻋﻠﻰ ﺛﻮﺍﺏ ﺗﻠﻚ ﺍﻟ ﹸﻘﺮﺑﺔ ،ﻓﻴﻜﻮﻥ ﺍﳌﺆﺛﺮ ﺎ ﳑﻦ ﺗﺎﺟﺮ ،ﻓﺒﺬﻝ ﹸﻗﺮﺑﺔﹰ، ﻭﺃﺧﺬ ﺃﺿﻌﺎﻓﻬﺎ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﳝﺘﻨﻊ ﺃﻥ ﻳﺆﺛﺮ ﺻﺎﺣﺐ ﺍﳌﺎ ِﺀ ﲟﺎﺋﻪ ﺃﻥ ﻳﺘﻮﺿﺄ ﺑﻪ ﻭﻳﺘﻴﻤﻢ ﻫﻮ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣِﻦ ﺗﻴﻤﻢ ﺃﺣﺪﳘﺎ ،ﻓﺂﺛﺮ ﺃﺧﺎﻩ ،ﻭﺣﺎﺯ ﻓﻀﻴﻠﺔ ﺍﻹﻳﺜﺎﺭ ،ﻭﻓﻀﻴﻠﺔ ﺍﻟﻄﱡﻬﺮ
٣٢٨ ﺑﺎﻟﺘﺮﺍﺏ ،ﻭﻻ ﳝﻨﻊ ﻫﺬﺍ ﻛﺘﺎﺏ ﻭﻻ ﺳـﻨﺔ ،ﻭﻻ ﻣﻜﺎﺭﻡ ﺃﺧﻼﻕ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﺫﺍ ﺍﺷﺘﺪ ﺍﻟﻌﻄﺶ ﲜﻤﺎﻋﺔ ،ﻭﻋﺎﻳﻨﻮﺍ ﺍﻟﺘﻠﻒ ﻭﻣﻊ ﺑﻌﻀﻬﻢ ﻣﺎﺀ ،ﻓﺂﺛﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﺍﺳﺘﺴﻠﻢ ﻟﻠﻤﻮﺕ، ﺤﺮﻣﺎﹰ ،ﺑﻞ ﻫﺬﺍ ﻏﺎﻳﺔ ﺍﳉﻮﺩ ﻛﺎﻥ ﺫﻟﻚ ﺟﺎﺋﺰﺍﹰ ،ﻭﱂ ﻳﻘﻞ :ﺇﻧﻪ ﻗﺎﺗﻞ ﻟﻨﻔﺴﻪ ،ﻭﻻ ﺃﻧﻪ ﻓﻌﻞ ﻣ ﻭﺍﻟﺴﺨﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﺻ ﹲﺔ﴾]ﺍﳊﺸﺮ ،[٩ :ﻭﻗﺪ ﺟﺮﻯ ﻫﺬﺍ ﺴ ِﻬ ﻢ ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ِﺑ ِﻬ ﻢ ﺧﺼﺎ ﴿ ﻭﻳﺆِﺛﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﺃﻧﻔﹸ ِ ﺑﻌﻴﻨﻪ ﳉﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻓﺘﻮﺡ ﺍﻟﺸﺎﻡ ،ﻭ ﻋﺪ ﺫﻟﻚ ﻣﻦ ﻣﻨﺎﻗﺒﻬﻢ ﻭﻓﻀﺎﺋﻠﻬﻢ ،ﻭﻫﻞ ﺖ ﺇﻻ ﺇﻳﺜﺎ ﺭ ﺑﺜﻮﺍﺎ ،ﻭﻫﻮ ﻋﻴﻦ ﺍﻹﻳﺜﺎﺭ ﺇﻫﺪﺍﺀ ﺍﻟ ﹸﻘﺮﺏ ﺍﻤﻊ ﻋﻠﻴﻬﺎ ﻭﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺇﱃ ﺍﳌﻴ ِ ﺑﺎﻟ ﹸﻘﺮﺏ ،ﻓﺄﻯ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﻳﺆﺛﺮﻩ ﺑﻔﻌﻠﻬﺎ ﻟﻴﺤﺮﺯ ﺛﻮﺍﺑﻬﺎ ،ﻭﺑﲔ ﺃﻥ ﻳﻌﻤﻞ ،ﰒ ﻳﺆﺛﺮﻩ ﺑﺜﻮﺍﺎ. ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻓﺼﻞ
]ﰲ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﺑﻘﺎﺀ ﻣﻮﺍﺿﻊ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﻌﺪ ﺍﻟ ﹸﻘﺪﺭﺓ ﻋﻠﻰ ﻫﺪﻣﻬﺎ[ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻻ ﳚﻮ ﺯ ﺇﺑﻘﺎﺀ ﻣﻮﺍﺿﻊ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﻌﺪ ﺍﻟﻘﹸﺪﺭﺓ ﻋﻠﻰ ﻫﺪﻣﻬﺎ ﻭﺇﺑﻄﺎﳍﺎ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻓﺈﺎ ﺷﻌﺎﺋ ﺮ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ،ﻭﻫﻰ ﺃﻋﻈ ﻢ ﺍﳌﻨﻜﺮﺍﺕ ،ﻓﻼ ﳚﻮﺯ ﺨﺬﹶﺕ ﺍﻹﻗﺮﺍ ﺭ ﻋﻠﻴﻬﺎ ﻣﻊ ﺍﻟﻘﹸﺪﺭﺓ ﺃﻟﺒﺘﺔ ،ﻭﻫﺬﺍ ﺣﻜ ﻢ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱴ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﺍﻟﱴ ﺍﺗ ِ ﺃﻭﺛﺎﻧﹰﺎ ﻭﻃﻮﺍﻏﻴﺖ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ،ﻭﺍﻷﺣﺠﺎﺭ ﺍﻟﱴ ﺗﻘﺼﺪ ﻟﻠﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﱪﻙ ،ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﺘﻘﺒﻴﻞ ،ﻻ ﳚﻮﺯ ﺇﺑﻘﺎﺀ ﺷﻰﺀ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻊ ﺍﻟﻘﹸﺪﺭﺓ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ،ﻭﻛﺜﲑ ﻣﻨﻬﺎ ﲟﱰﻟﺔ ﺍﻟﻼﺕ ﻭﺍﻟ ﻌﺰﻯ ،ﻭﻣﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺧﺮﻯ ،ﺃﻭ ﺃﻋﻈﻢ ﺷﺮﻛﹰﺎ ﻋﻨﺪﻫﺎ ،ﻭﺎ ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ. ﻭﱂ ﻳﻜﻦ ﺃﺣﺪ ﻣﻦ ﺃﺭﺑﺎﺏ ﻫﺬﻩ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻳﻌﺘﻘﺪ ﺃﺎ ﲣﻠﻖ ﻭﺗﺮﺯﻕ ،ﻭﺗﻤﻴﺖ ﻭﺗﺤﲕ، ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﻋﻨﺪﻫﺎ ﻭﺎ ﻣﺎ ﻳﻔﻌﻠﹸﻪ ﺇﺧﻮﺍﻢ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻴﻮﻡ ﻋﻨﺪ ﻃﻮﺍﻏﻴﺘﻬﻢ، ﻓﺎﺗﺒﻊ ﻫﺆﻻﺀ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ ،ﻭﺳﻠﻜﻮﺍ ﺳﺒﻴﻠﻬﻢ ﺣﺬﻭ ﺍﻟ ﹸﻘﺬﱠﺓ ﺑﺎﻟ ﹸﻘﺬﱠﺓ ،ﻭﺃﺧﺬﻭﺍ ﻣﺄﺧﺬﻫﻢ ﺷِﱪﹰﺍ ﺑﺸِﱪ ،ﻭﺫﺭﺍﻋﹰﺎ ﺑﺬﺭﺍﻉ ،ﻭﻏﻠﺐ ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﻨﻔﻮﺱ ﻟﻈﻬﻮﺭ ﺍﳉﻬﻞ ﻭﺧﻔﺎﺀ ﺍﻟﻌﻠﻢ ،ﻓﺼﺎﺭ ﺍﳌﻌﺮﻭﻑ ﻣﻨﻜﺮﺍﹰ ،ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﺎﹰ ،ﻭﺍﻟﺴـﻨﺔ ﺑﺪﻋﺔ ،ﻭﺍﻟﺒﺪﻋﺔ ﺳـﻨﺔ، ﻭﻧﺸﺄ ﰲ ﺫﻟﻚ ﺍﻟﺼﻐﲑ ،ﻭﻫﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻜﺒﲑ ،ﻭﻃﹸﻤﺴﺖ ﺍﻷﻋﻼﻡ ،ﻭﺍﺷﺘﺪﺕ ﻏﺮﺑ ﹸﺔ ﺍﻹﺳﻼﻡ، ﻭﻗ ﱠﻞ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻏﻠﺐ ﺍﻟﺴﻔﻬﺎﺀ ،ﻭﺗﻔﺎﻗﻢ ﺍﻷﻣﺮ ،ﻭﺍﺷﺘﺪ ﺍﻟﺒﺄﺱ ،ﻭﻇﻬﺮ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﲟﺎ ﻛﺴﺒﺖ ﺃﻳﺪﻯ ﺍﻟﻨﺎﺱ ،ﻭﻟﻜﻦ ﻻ ﺗﺰﺍ ﹸﻝ ﻃﺎﺋﻔﺔ ﻣِﻦ ﺍﻟﻌِﺼﺎﺑﺔ ﺍﶈﻤﺪﻳﺔ ﺑﺎﳊﻖ ﻗﺎﺋﻤﲔ ،ﻭﻷﻫﻞ
٣٢٩ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒِﺪﻉ ﳎﺎﻫﺪﻳﻦ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻷﺭﺽ ﻭ ﻣﻦ ﻋﻠﻴﻬﺎ ،ﻭﻫﻮ ﺧﲑ ﺍﻟﻮﺍﺭﺛﲔ ﻓﺼﻞ
]ﰱﺟﻮﺍﺯ ﺻﺮﻑ ﺍﻹﻣﺎ ﻡ ﺍﻷﻣﻮﺍ ﹸﻝ ﺍﻟﱴ ﺗﺼﲑ ﺇﱃ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﰲ ﺍﳉﻬﺎﺩ ﻭﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ[ ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺻﺮﻑ ﺍﻹﻣﺎﻡ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱴ ﺗﺼﲑ ﺇﱃ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﰲ ﺍﳉﻬﺎﺩ ﻭﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ،ﻓﻴﺠﻮﺯ ﻟﻺﻣﺎﻡ،ﺑﻞ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﺧﺬ ﺃﻣﻮﺍﻝ ﻫﺬﻩ ﺍﻟﻄﻮﺍﻏﻴﺖ ﱮ ﺍﻟﱴ ﺗﺴﺎﻕ ﺇﻟﻴﻬﺎ ﻛﻠﻬﺎ ،ﻭﻳﺼﺮﻓﻬﺎ ﻋﻠﻰ ﺍﳉﻨﺪ ﻭﺍﳌﻘﺎﺗﻠﺔ ،ﻭﻣﺼﺎﱀ ﺍﻹﺳﻼﻡ ،ﻛﻤﺎ ﺃﺧﺬ ﺍﻟﻨ ج ﺃﻣﻮﺍﻝ ﺍﻟﻼﺕ ،ﻭﺃﻋﻄﺎﻫﺎ ﻷﰉ ﺳﻔﻴﺎﻥ ﻳﺘﺄﻟﱠﻔﻪ ﺎ ،ﻭﻗﻀﻰ ﻣﻨﻬﺎ ﺩﻳﻦ ﻋﺮﻭﺓ ﻭﺍﻷﺳﻮﺩ، ﻭﻛﺬﻟﻚ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺪﻡ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱴ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﺍﻟﱴ ﺍﺗﺨِﺬﺕ ﺃﻭﺛﺎﻧﺎﹰ ،ﻭﻟﻪ ﺃﻥ ﻳﻘﻄﻌﻬﺎ ﻟﻠﻤﻘﺎﺗﻠﺔ ،ﺃﻭ ﻳﺒﻴﻌﻬﺎ ﻭﻳﺴﺘﻌﲔ ﺑﺄﲦﺎﺎ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ،ﻭﻛﺬﻟﻚ ﺍﳊﻜﻢ ﰲ ﺃﻭﻗﺎﻓﻬﺎ ،ﻓﺈﻥ ﻭﻗﻔﻬﺎ ،ﻓﺎﻟﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﻃﻞ ،ﻭﻫﻮ ﻣﺎﻝ ﺿﺎﺋﻊ ،ﻓﻴﺼﺮﻑ ﰲ ﻣﺼﺎﱀ ﺼ ﺢ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﻥ ﺍﻟﻮﻗﻒ ﻻ ﻳﺼﺢ ﺇﻻ ﰲ ﹸﻗﺮﺑﺔ ﻭﻃﺎﻋﺔ ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﻼ ﻳ ِ ﻣﺸﻬﺪ ،ﻭﻻ ﻗﱪ ﻳﺴﺮﺝ ﻋﻠﻴﻪ ﻭﻳﻌﻈﱠﻢ ،ﻭﻳﻨﺬﹶﺭ ﻟﻪ ،ﻭﻳﺤﺞ ﺇﻟﻴﻪ ،ﻭﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ،ﻭﻳﺘﺨﺬ ﻭﺛﻨﹰﺎ ﻣﻦ ﺩﻭﻧﻪ ،ﻭﻫﺬﺍ ﳑﺎ ﻻ ﳜﺎﻟﻒ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ،ﻭﻣﻦ ﺍﺗﺒﻊ ﺳﺒﻴﻠﻬﻢ. ﻓﺼﻞ
ﺝ( ﻭﻫﻮ ﻭﺍﺩ ﺑﺎﻟﻄﺎﺋﻒ ﺣﺮﻡ ﳛﺮﻡ ﺻﻴﺪﻩ ﻭﻗﻄﻊ ﺷﺠﺮﻩ[ ]ﰲ ﺃ ﱠﻥ )ﻭﺍﺩﻯ ﻭ ﺝ ﻭﻫﻮ ﻭﺍ ٍﺩ ﺑﺎﻟﻄﺎﺋﻒ ﺣ ﺮ ﻡ ﳛﺮﻡ ﺻﻴﺪﻩ ،ﻭﻗﻄ ﻊ ﺷﺠﺮﻩ ،ﻭﻗﺪ ﻭﻣﻨﻬﺎ :ﺃ ﱠﻥ ﻭﺍﺩﻯ ﻭ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺫﻟﻚ ،ﻭﺍﳉﻤﻬﻮﺭ ﻗﺎﻟﻮﺍ :ﻟﻴﺲ ﰲ ﺍﻟﺒﻘﺎﻉ ﺣ ﺮ ﻡ ﺇﻻ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ،ﻭﺃﺑﻮ ﺝ ﺣﺮﻡ ﳛﺮﻡ ﺣﻨﻴﻔﺔ ﺧﺎﻟﻔﻬﻢ ﰲ ﺣﺮﻡ ﺍﳌﺪﻳﻨﺔ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ ﺭﲪﻪ ﺍﻟﻠﱠﻪ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ :ﻭ ﺻﻴﺪﻩ ﻭﺷﺠﺮﻩ ،ﻭﺍﺣﺘ ﺞ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﲝﺪﻳﺜﲔ ﺃﺣﺪﳘﺎ ﻫﺬﺍ ﺍﻟﺬﻯ ﺗﻘﺪﻡ ،ﻭﺍﻟﺜﺎﱏ :ﺣﺪﻳﺚ ﺤﺮﻡ ﺝ ﻭ ِﻋﻀﺎﻫﻪ ﺣﺮﻡ ﻣ ﺻﻴ ﺪ ﻭ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺃﺑﻴﻪ ﺍﻟﺰﺑﲑ ،ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ) :ﺇ ﱠﻥ ﷲ( ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ (١).ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻌﺮﻑ ﲟﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺇﻧﺴﺎﻥ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺮﻭﺓ .ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻯ ﰲ ﺗﺎﺭﳜﻪ :ﻻ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻪ. ﻗﻠﺖ :ﻭﰱ ﲰﺎﻉ ﻋﺮﻭﺓ ﻣﻦ ﺃﺑﻴﻪ ﻧﻈﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺭﺁﻩ ..ﻭﺍﷲ ﺃﻋﻠﻢ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (١٤١٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٢٠٣٢ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ.
٣٣٠ ﻓﺼﻞ
ﺼ ﺪﻗِﲔ ﳉﺒﺎﻳﺔ ﺍﻟﺼﺪﻗﺎﺕ[ ]ﰲ ﺑﻌﺜﻪ ج ﺍ ﹸﳌ
ﺼﺪﻗﲔ ﻳﺄﺧﺬﻭﻥ ﻭﳌﺎ ﻗﺪﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ،ﻭﺩﺧﻠﺖ ﺳﻨﺔ ﺗﺴﻊ ،ﺑﻌﺚ ﺍ ﹸﳌ ﺼ ﺪﻗِﲔ ،ﻗﺎﻟﻮﺍ :ﳌﺎ ﺭﺃﻯ ﺍﻟﺼﺪﻗﺎﺕ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ،ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﰒ ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﹸ ﺼﺪﻗﲔ ﻳﺼﺪﻗﻮﻥ ﺍﻟﻌﺮﺏ ،ﻓﺒﻌﺚ ﻋﻴﻴﻨﺔ ﺑﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﻼﻝ ﺍﶈﺮﻡ ﺳﻨﺔ ﺗﺴﻊ ،ﺑﻌﺚ ﺍ ﹸﳌ ﺣِﺼﻦ ﺇﱃ ﺑﲎ ﲤﻴﻢ ،ﻭﺑﻌﺚ ﻳﺰﻳﺪ ﺑﻦ ﺍﳊﹸﺼﲔ ﺇﱃ ﺃﺳﻠﻢ ﻭﻏِﻔﺎﺭ ،ﻭﺑﻌﺚ ﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ ﺍﻷﺷﻬﻠﻰ ﺇﱃ ﺳﻠﻴﻢ ﻭﻣﺰﻳﻨﺔ ،ﻭﺑﻌﺚ ﺭﺍﻓﻊ ﺑﻦ ﻣﻜﻴﺚ ﺇﱃﺟﻬﻴﻨﺔ،ﻭﺑﻌﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺇﱃ ﺑﲎ ﹶﻓﺰﺍﺭﺓ ،ﻭﺑﻌﺚ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻔﻴﺎﻥ ﺇﱃ ﺑﲎ ﻛِﻼﺏ ،ﻭﺑﻌﺚ ﺑﺸﺮ ﺑﻦ ﺳﻔﻴﺎﻥ ﺇﱃ ﺑﲎ ﺼﺪﻗﲔ ﺃﻥ ﻛﻌﺐ ،ﻭﺑﻌﺚ ﺍﺑﻦ ﺍﻟﻠﱡﺘِﺒﻴﺔ ﺍﻷﺯﺩﻯ ﺇﱃ ﺑﲎ ﺫﺑﻴﺎﻥ ،ﻭﺃﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍ ﹸﳌ )(١ ﻳﺄﺧﺬﻭﺍ ﺍﻟﻌﻔ ﻮ ﻣﻨﻬﻢ ،ﻭﻳﺘﻮﱠﻗﻮﺍ ﻛﺮﺍﺋﻢ ﺃﻣﻮﺍﳍﻢ .ﻗﻴﻞ :ﻭﳌﺎ ﻗﺪﻡ ﺍﺑﻦ ﺍﻟﻠﱡﺘِﺒﻴﺔ ﺣﺎﺳﺒﻪ .ﻭﻛﺎﻥ ﰲ ﻫﺬﺍ ﺣﺠﺔ ﻋﻠﻰ ﳏﺎﺳﺒﺔ ﺍﻟﻌﻤﺎﻝ ﻭﺍﻷﻣﻨﺎﺀ ،ﻓﺈﻥ ﻇﻬﺮﺕ ﺧﻴﺎﻧﺘﻬﻢ ﻋﺰﳍﻢ ،ﻭﻭﻟﱠﻰ ﺃﻣﻴﻨﹰﺎ. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺑﻌﺚ ﺍﳌﻬﺎﺟﺮ ﺑ ﻦ ﺃﰉ ﺃﹸﻣﻴﺔ ﺇﱃ ﺻﻨﻌﺎﺀ ،ﻓﺨﺮﺝ ﻋﻠﻴﻪ ﺍﻟﻌﻨﺴﻰ ﻭﻫﻮ ﻯ ﺑ ﻦ ﺣﺎﰎ ﺇﱃ ﻃﺊ ﻭﺑﲎ ﺃﺳﺪ، ﺎ ،ﻭﺑﻌﺚ ﺯﻳﺎﺩ ﺑﻦ ﻟﺒﻴﺪ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ،ﻭﺑﻌﺚ ﻋﺪ ً ﻭﺑﻌﺚ ﻣﺎﻟﻚ ﺑﻦ ﻧﻮﻳﺮﺓ ﻋﻠﻰ ﺻﺪﻗﺎﺕ ﺑﲎ ﺣﻨﻈﻠﺔ ،ﻭﻓ ﺮﻕ ﺻﺪﻗﺎﺕ ﺑﲎ ﺳﻌﺪ ﻋﻠﻰ ﺭﺟﻠﲔ، ﻓﺒﻌﺚ ﺍﻟ ﺰﺑﺮﻗﺎﻥ ﺑﻦ ﺑﺪﺭ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ،ﻭﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ،ﻭﺑﻌﺚ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﻀﺮﻣﻰ ﻋﻠﻰ ﺍﻟﺒﺤﺮﻳﻦ ،ﻭﺑﻌﺚ ﻋﻠﻴﹰﺎ ﺭﺿﻮﺍﻥ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺇﱃ ﳒﺮﺍﻥ ﻟﻴﺠﻤﻊ ﺻﺪﻗﺎﻢ، )(٢ ﻭﻳﻘﺪﻡ ﻋﻠﻴﻪ ﲜﺰﻳﺘﻬﻢ ﻓﺼﻞ
]ﰲ ﺍﻟﺴﺮﺍﻳﺎ ﻭﺍﻟﺒﻌﻮﺙ ﰲ ﺳﻨﺔ ﺗﺴﻊ[
ﺫﻛﺮ ﺳ ِﺮﻳﺔ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ﺍﻟ ﹶﻔﺰﺍﺭﻯ ﺇﱃ ﺑﲎ ﲤﻴﻢ ،ﻭﺫﻟﻚ ﰲ ﺍﶈﺮﻡ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ، ﺑﻌﺜﻪ ﺇﻟﻴﻬﻢ ﰲ ﺳ ِﺮﻳﺔ ﻟِﻴﻐﺰﻭﻫﻢ ﰲ ﲬﺴﲔ ﻓﺎﺭﺳﹰﺎ ﻟﻴﺲ ﻓﻴﻬﻢ ﻣﻬﺎﺟﺮﻯ ﻭﻻ ﺃﻧﺼﺎﺭﻯ ،ﻓﻜﺎﻥ ﻳﺴ ﲑ ﺍﻟﻠﻴﻞ ﻭﻳﻜﻤﻦ ﺍﻟﻨﻬﺎﺭ ،ﻓﻬﺠﻢ ﻋﻠﻴﻬﻢ ﰲ ﺻﺤﺮﺍﺀ ،ﻭﻗﺪ ﺳﺮﺣﻮﺍ ﻣﻮﺍﺷﻴﻬﻢ ،ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺍﳉﻤﻊ ﻭﱠﻟﻮﺍ ،ﻓﺄﺧﺬ ﻣﻨﻬﻢ ﺃﺣﺪ ﻋﺸﺮ ﺭﺟﻼ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺍﻣﺮﺃﺓ ﻭﺛﻼﺛﲔ ﺻﺒﻴﺎﹰ، ) (١ﺍﺑﻦ ﺳﻌﺪ ).(١٦٠/٢ ) (٢ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (١٤٦ ،١٤٤/١٣ﻭﻣﺴﻠﻢ ).(١٨٣٢
٣٣١ ﻓﺴﺎﻗﻬﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ،ﻓﺄﹸﻧ ِﺰﻟﹸﻮﺍ ﰲ ﺩﺍﺭ ﺭﻣﻠﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﻓﻘﺪﻡ ﻓﻴﻬﻢ ﻋﺪﺓ ﻣﻦ ﺭﺅﺳﺎﺋﻬﻢ: ﻋﻄﺎﺭﺩ ﺑﻦ ﺣﺎﺟﺐ ،ﻭﺍﻟ ﺰﺑﺮﻗﺎﻥ ﺑﻦ ﺑﺪﺭ ،ﻭﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ،ﻭﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ،ﻭﻗﻴﺲ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﻧﻌﻴﻢ ﺑﻦ ﺳﻌﺪ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﻷﻫﺘﻢ ،ﻭﺭﺑﺎﺡ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﻧِﺴﺎﺀﻫﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ،ﺑﻜﻮﺍ ﺇﻟﻴﻬﻢ ،ﹶﻓ ﻌ ِ ﺠﻠﹸﻮﺍ ،ﻓﺠﺎﺅﻭﺍ ﺇﱃ ﺑﺎﺏ ﺍﻟﻨﱮ ج ،ﻓﻨﺎﺩﻭﺍ :ﻳﺎ ﳏﻤﺪ ﺍﺧﺮﺝ ﺇﻟﻴﻨﺎ، ﻓﺨﺮﺝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻗﺎﻡ ﺑﻼ ﹲﻝ ﺍﻟﺼﻼﺓ ،ﻭﺗﻌﱠﻠﻘﹸﻮﺍ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻜﻠﻤﻮﻧﻪ ،ﻓﻮﻗﻒ ﻣﻌﻬﻢ ،ﰒ ﻣﻀﻰ ﻓﺼﻠﱠﻰ ﺍﻟﻈﻬﺮ ،ﰒ ﺟﻠﺲ ﰲ ﺻﺤﻦ ﺍﳌﺴﺠﺪ ،ﻓﻘﺪﻣﻮﺍ ﻋﻄﺎﺭﺩ ﺑﻦ ﺣﺎﺟﺐ، ﻓﺘﻜﱠﻠﻢ ﻭﺧﻄﺐ ،ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺍﺑﻦ ﴰﺎﺱ ،ﻓﺄﺟﺎﻢ ،ﻭﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺻﺒﺮﻭﹾﺍ ﺕ ﹶﺃ ﹾﻛﹶﺜﺮﻫ ﻢ ﻻ ﻳﻌ ِﻘﻠﹸﻮ ﹶﻥ * ﻭﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺠﺮﺍ ِ ﳊ ﻚ ﻣِﻦ ﻭﺭﺍ ِﺀ ﺍ ﹸ ﻓﻴﻬﻢ﴿:ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻨﺎﺩﻭﻧ ﺝ ﺇﹶﻟﻴ ِﻬ ﻢ ﹶﻟﻜﹶﺎ ﹶﻥ ﺧﻴﺮﹰﺍ ﱠﻟ ﻬﻢ ،ﻭﺍ ُ ﺨﺮ ﺣﺘﻰ ﺗ ﷲ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣﻴ ﻢ﴾]ﺍﳊﺠﺮﺍﺕ [٥-٤ :ﻓﺮ ﺩ ﻋﻠﻴﻬﻢ ﱮ. ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻷﺳﺮﻯ ﻭﺍﻟﺴ ﻓﻘﺎﻡ ﺍﻟ ﺰﺑﺮﻗﺎﻥ ﺷﺎﻋﺮ ﺑﲎ ﲤﻴﻢ ﻓﺄﻧﺸﺪ ﻣﻔﺎﺧﺮﹰﺍ ﺼﺐ ﺍﻟِﺒﻴــ ﻊ ﻧﺤــﻦ ﺍﻟﻜِﺮﺍﻡ ﻓﹶﻼ ﺣ ﻰ ﻳﻌﺎ ِﺩﻟﹸﻨـﺎ ِﻣﻨﺎ ﺍ ﹸﳌﻠﹸﻮﻙ ،ﻭﻓِﻴﻨﺎ ﺗﻨ ﻀﻞﹸ ﺍﻟﻌ ﺰ ﻳﺘﺒِــ ﻊ ﺏ ﻭﹶﻓ ﺴ ﺮﻧﺎ ﻣﻦ ﺍﻷﺣﻴﺎ ِﺀ ﹸﻛﱢﻠﻬِـﻢ ﻋﻨﺪ ﺍﻟﻨﻬﺎ ِ ﻭﻛـﻢ ﹶﻗ ـ ﺰﻉ ﻂ ﻣ ﹾﻄ ِﻌﻤﻨـﺎ ﻣِﻦ ﺍﻟﺸﻮﺍ ِﺀ ﺇﺫﺍ ﱂ ﻳ ﺆﻧﺲ ﺍﻟﻘـ َ ﺤِ ﺤﻦ ﻳ ﹾﻄ ِﻌﻢِ ﻋﻨ ﺪ ﺍﻟ ﹶﻘ ﻭﻧ ﺼ ﹶﻄﻨِــ ﻊ ﺽ ﻫﻮﻳﹰﺎ ﹸﺛﻢ ﻧ ﺱ ﺗ ﹾﺄﺗِﻴﻨﺎ ﺳﺮﺍﺗﻬــ ﻢ ِﻣ ﻦ ﹸﻛﻞﱢ ﺃ ﺭ ٍ ِﺑﻤﺎ ﺗﺮﻯ ﺍﻟﻨﺎ ﺤﺮ ﺍﻟﻜﹸﻮ ﻡ ﻋﺒﻄﹰﺎ ﰲ ﹶﺃﺭﻭ ﻣِﺘﻨــﺎ ﻟﻠﻨﺎﺯﻟﲔ ﺇﺫﺍ ﻣﺎ ﹸﺃﻧ ِﺰﻟﹸﻮﺍ ﺷِﺒﻌـــﻮﺍ ﹶﻓﻨﻨ ﺱ ﻳ ﹾﻘﺘﻄ ﻊ ﻓﻼ ﺗﺮﺍﻧﺎ ﺇﱃ ﺣ ﻰ ﻧﻔﺎ ِﺧﺮﻫـــﻢ ﺇﻻ ﺍ ﺳﺘﻔﹶﺎﺩﻭﺍ ﹶﻓﻜﹶﺎﻧﻮﺍ ﺍﻟ ﺮﹾﺃ ﺴﺘﻤـ ﻊ ﻓﻤـــ ﻦ ﻳﻔﹶﺎ ِﺧ ﺮﻧﺎ ﰲ ﺫﹶﺍ ﻙ ﻧ ﻌ ِﺮﻓﹸﻪ ﹶﻓﻴ ﺮ ِﺟﻊ ﺍﻟ ﹶﻘ ﻮﻡ ﻭﺍﻷ ﺧﺒﺎ ﺭ ﺗ ﻚ ِﻋﻨ ﺪ ﺍﻟ ﹶﻔﺨـﺮ ﻧ ﺮﺗﻔِـﻊ ﺇﻧﺎ ﹶﺃﺑﻴﻨﺎ ﻭ ﹶﻻ ﻳ ﹾﺄﺑﻰ ﹶﻟﻨﺎ ﺃﺣــــ ﺪ ﺇﻧﺎ ﻛﹶﺬِﻟ ﻓﻘﺎﻡ ﺷﺎﻋﺮ ﺍﻹﺳﻼﻡ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ،ﻓﺄﺟﺎﺑﻪ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ: ﺐ ِﻣ ﻦ ِﻓ ﻬ ٍﺮ ﻭﺇ ﺧ ﻮِﺗﻬِـ ﻢ ﹶﻗ ﺪ ﺑﻴﻨﻮﺍ ﺳـﻨ ﹰﺔ ﻟِﻠﻨﺎﺱ ﺗﺘﺒـــ ﻊ ﺇ ﱠﻥ ﺍﻟﺬﱠﻭﺍِﺋ ﺼ ﹶﻄﻨـ ﻊ ﳋﻴﺮ ﻣ ﺖ ﺳـﺮِﻳ ﺮﺗﻪ ﺗﻘﹾﻮﻯ ﺍﻹﻟﻪ ﻭ ﹸﻛﻞﱡ ﺍ ﹶ ﻳ ﺮﺿﻰ ِﺎ ﹸﻛﻞﱡ ﻣ ﻦ ﻛﹶﺎﻧ ﺿﺮﻭﺍ ﻋ ﺪ ﻭﻫﻢ ﹶﺃ ﻭ ﺣﺎ ﻭﻟﹸﻮﺍ ﺍﻟﻨ ﹾﻔ ﻊ ﰲ ﹶﺃ ﺷﻴﺎ ِﻋ ِﻬ ﻢ ﻧ ﹶﻔﻌﻮﺍ ﻗﹶـ ﻮ ﻡ ﺇﺫﺍ ﺣﺎ ﺭﺑﻮﺍ ﻉ ﻚ ﻓِﻴﻬ ﻢ ﹶﻏﻴﺮ ﻣﺤــ ﺪﹶﺛ ٍﺔ ﺇ ﱠﻥ ﺍﳋﹶﻼِﺋ ﻖ ﻓﺎ ﻋﻠﹶﻢ ﺷ ﺮﻫﺎ ﺍﻟﺒِـ ﺪ ﺠﻴ ﹲﺔ ِﺗ ﹾﻠ ﺳ ِ ﺱ ﺳﺒﺎﻗﹸﻮ ﹶﻥ ﺑ ﻌ ﺪﻫﻢ ﹶﻓﻜﹸـﻞﱡ ﺳﺒ ٍﻖ َﻷ ﺩﻧﻰ ﺳﺒ ِﻘ ِﻬ ﻢ ﺗﺒـ ﻊ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﰲ ﺍﻟﻨﺎ ِ ﻉ ﻭ ﹶﻻ ﻳﻮﻫﻮ ﹶﻥ ﻣﺎ ﺭﹶﻗﻌﻮﺍ ﺖ ﹶﺃ ﹸﻛﻔﱡﻬـ ﻢ ِﻋﻨ ﺪ ﺍﻟ ﺪﻓﹶﺎ ِ ﺱ ﻣﺎ ﹶﺃ ﻭ ﻫ ﹶﻻ ﻳ ﺮﹶﻗﻊ ﺍﻟﻨﺎ
٣٣٢ ﺠ ٍﺪ ﺑِﺎﻟﻨﺪﻯ ﻣﺘﻌﻮﺍ ﺱ ﻳ ﻮ ﻣﹰﺎ ﻓﹶﺎ ﺯ ﺳﺒ ﹸﻘﻬﻢ ﹶﺃ ﻭ ﻭﺍ ﺯﻧﻮﺍ ﹶﺃ ﻫ ﹶﻞ ﻣ ﺇ ﹾﻥ ﺳﺎﺑﻘﹸﻮﺍ ﺍﻟﻨﺎ ﺕ ﰲ ﺍﻟ ﻮﺣﻰ ِﻋ ﱠﻔﺘﻬـ ﻢ ﹶﻻ ﻳ ﹾﻄﺒﻌﻮ ﹶﻥ ﻭﻻ ﻳ ﺮﺩِﻳـ ﻬ ﻢ ﺍﻟ ﱠﻄﻤـ ﻊ ﹶﺃ ِﻋﻔﱠ ﹲﺔ ﺫﹸ ِﻛ ﺮ ﻀِﻠ ِﻬﻢ ﻭﻻ ﻳ ﻤﺴﻬﻢِ ﻣ ﻦ ﻣ ﹾﻄ ﻤ ٍﻊ ﹶﻃﺒـ ﻊ ﺨﻠﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺟﺎﺭ ﺑ ﹶﻔ ﹶﻻ ﻳﺒ ﻉ ﺏ ﺇﱃ ﺍﻟ ﻮﺣﺸﻴ ِﺔ ﺍﻟـﺬﱡ ﺭ ﺏ ﹶﻟﻬـ ﻢ ﹶﻛﻤﺎ ﻳ ِﺪ ﺤ ﻰ ﹶﻟ ﻢ ﻧ ِﺪ ﺼﺒﻨﺎ ِﻟ ﺇﺫﹶﺍ ﻧ ﺴﻤﻮﺍ ﺇﺫﺍ ﺍ ﹶ ﺸﻌﻮﺍ ﳊ ﺮﺏ ﻧﺎﹶﻟﺘﻨﺎ ﻣﺨﺎِﻟﺒﻬﺎ ﺇﺫﺍ ﺍﻟ ﺰﻋﺎِﻧﻒِ ﻣ ﻦ ﹶﺃ ﹾﻇ ﹶﻔﺎ ِﺭﻫﺎ ﺧ ﻧ ﺨﺮﻭ ﹶﻥ ﺇﺫﹶﺍ ﻧﺎﻟﹸﻮﺍ ﻋ ﺪ ﻭﻫـ ﻢ ﻭﺇ ﹾﻥ ﹸﺃﺻِﻴﺒﻮﺍ ﻓﹶﻼ ﺟـ ﻮ ﺭ ﻭ ﹶﻻ ﻫﻠﹶـ ﻊ ﹶﻻ ﻳ ﹾﻔ ﹶﻛﹶﺄﻧﻬ ﻢ ﰲ ﺍﻟ ﻮﻏﹶﻰ ﻭﺍ ﹶﳌ ﻮﺕ ﻣ ﹾﻜﺘﻨِـ ﻊ ﹸﺃ ﺳ ﺪ ﲝﻠﻴﺔ ﰲ ﺃﺭﺳﺎﻏِﻬـﺎ ﻓﹶـ ﺪﻉ ﻚ ﺍﻷ ﻣ ﺮ ﺍﻟﱠ ِﺬﻯ ﻣﻨﻌﻮﺍ ﺧ ﹾﺬ ِﻣﻨﻬﻢ ﻣﺎ ﺃﺗﻮﺍ ﻋﻔﹾﻮﹰﺍ ﺇﺫﺍ ﻏﻀﺒﻮﺍ ﻭﻻ ﻳ ﹸﻜ ﻦ ﻫﻤ ﺴﻠﹶـ ﻊ ﺴ ﻢ ﻭﺍﻟ ﺽ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﻓﹶﺈ ﱠﻥ ﰲ ﺣ ﺮِﺑ ِﻬ ﻢ ﻓﹶﺎﺗ ﺮ ﻙ ﻋﺪﺍ ﻭﺗﻬـ ﻢ ﺷﺮﹰﺍ ﻳﺨﺎ ﺸﻴــ ﻊ ﺖ ﺍﻷﻫـﻮﺍ ُﺀ ﻭﺍﻟ ﹶﺃﻛﹾـ ِﺮ ﻡ ِﺑ ﹶﻘ ﻮ ٍﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺷِﻴ ﻌﺘﻬ ﻢ ﺇﺫﹶﺍ ﺗﻔﹶﺎ ﻭﺗ ِ ﺻﻨـ ﻊ ﻚ ﺐ ِﻟﺴﺎ ﹲﻥ ﺣﺎِﺋ ﺐ ﻳـﻮﺍ ِﺯﺭﻩ ﻓﻴﻤﺎ ﺃ ﺣ ﹶﺃ ﻫﺪﻯ ﹶﻟ ﻬ ﻢ ِﻣ ﺪ ﺣﺘِﻰ ﹶﻗ ﹾﻠ ﺱ ِﺟ ﺪ ﺍﻟ ﹶﻘﻮﻝ ﺃﻭ ﴰﻌﻮﺍ ﻓﹶﺈﻧ ﻬ ﻢ ﹶﺃ ﹾﻓﻀـ ﹸﻞ ﺍ َﻷ ﺣﻴﺎ ِﺀ ﹸﻛﱢﻠﻬِـﻢ ﺇ ﹾﻥ ﺟ ﺪ ﺑِﺎﻟﻨﺎ ِ ﻓﻠﻤﺎ ﻓﺮﻍ ﺣﺴﺎﻥ ،ﻗﺎﻝ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ :ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﹶﻟ ﻤ ﺆﺗﻰ ﻟﻪ ،ﻟﹶﺨﻄﻴﺒﻪ ﺐ ﻣِﻦ ﺧﻄﻴﺒﻨﺎ ،ﻭﻟﹶﺸﺎﻋﺮﻩ ﺃﺷﻌﺮ ﻣﻦ ﺷﺎﻋﺮﻧﺎ ،ﻭﻷﺻﻮﺍﻢ ﺃﻋﻠﻰ ﻣﻦ ﺃﺻﻮﺍﺗﻨﺎ ،ﰒ ﺃﺧﻄ ﺃﺳﻠﻤﻮﺍ ،ﻓﺄﺟﺎﺯﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﺣﺴﻦ ﺟﻮﺍﺋﺰﻫﻢ. ﻓﺼﻞ
]ﰲ ﻗﺪﻭﻡ ﻭﻓﺪ ﺑﲎ ﲤﻴﻢ[ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﻠﻤﺎ ﻗﺪﻡ ﻭﻓﺪ ﺑﲎ ﲤﻴﻢ ،ﺩﺧﻠﻮﺍ ﺍﳌﺴﺠﺪ ،ﻭﻧﺎﺩﻭﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺃﺧﺮﺝ ﺇﻟﻴﻨﺎ ﻳﺎ ﳏﻤﺪ ،ﻓﺂﺫﻯ ﺫﻟﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻣِﻦ ﺻﻴﺎﺣﻬﻢ ،ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ ،ﻓﻘﺎﻟﻮﺍ: ﺟﺌﻨﺎ ﻟِﻨﻔﺎﺧِﺮﻙ ،ﻓﺄﹾﺫﻥ ﻟﺸﺎﻋﺮﻧﺎ ﻭﺧﻄﻴﺒﻨﺎ ﻗﺎﻝ) :ﻧﻌﻢ ﹶﻗ ﺪ ﺃ ِﺫﻧﺖ ﳋﻄﻴﺒﻜﻢ ﻓﻠﻴﻘﻢ( ،ﻓﻘﺎﻡ ﻋﻄﺎﺭﺩ ﺑﻦ ﺣﺎﺟﺐ ،ﻓﻘﺎﻝ :ﺍﳊﻤ ﺪ ﷲ ﺍﻟﺬﻯ ﺟﻌﻠﻨﺎ ﻣﻠﻮﻛﺎﹰ ،ﺍﻟﺬﻯ ﻟﻪ ﺍﻟﻔﻀﻞ ﻋﻠﻴﻨﺎ ،ﻭﺍﻟﺬﻯ ﻭﻫﺐ ﻟﻨﺎ ﺃﻣﻮﺍ ﹰﻻ ﻋِﻈﺎﻣﹰﺎ ﻧﻔﻌﻞ ﻓﻴﻬﺎ ﺍﳌﻌﺮﻭﻑ ،ﻭﺟﻌﻠﻨﺎ ﺃﻋ ﺰ ﺃﻫ ِﻞ ﺍﳌﺸﺮﻕ ﻭﺃﻛﺜﹶﺮﻩ ﻋﺪﺩﺍﹰ، ﻭﺃﻳﺴـﺮﻩ ﻋﺪﺓ ،ﻓﻤﻦ ﻣﺜﻠﹸﻨﺎ ﰲ ﺍﻟﻨﺎﺱ؟ ﺃﻟﺴﻨﺎ ﺭﺅﻭﺱ ﺍﻟﻨﺎﺱ ،ﻭﺃﹸﻭﱃ ﻓﻀﻠﻬﻢ ،ﻓﻤﻦ ﻓﺎﺧﺮﻧﺎ ،ﻓﻠﻴ ﻌﺪ ﻣﺜﻞ ﻣﺎ ﻋ ﺪ ﺩﻧﺎ ،ﻓﻠﻮ ﺷﺌﻨﺎ ﻷﻛﺜﺮﻧﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ،ﻭﻟﻜﻦ ﻧﺴﺘﺤﲕ ﻣﻦ ﺍﻹﻛﺜﺎﺭ ﳌﺎ ﺃﻋﻄﺎﻧﺎ،
٣٣٣ ﺃﻗﻮﻝ ﻫﺬﺍ ﻷﻥ ﺗﺄﺗﻮﺍ ﲟﺜﻞ ﻗﻮﻟﻨﺎ ،ﺃﻭ ﺃﻣ ٍﺮ ﺃﻓﻀﻞ ﻣِﻦ ﺃﻣﺮﻧﺎ .ﰒ ﺟﻠﺲ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻟﺜﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ) :ﹸﻗ ﻢ ﹶﻓﹶﺄ ِﺟﺒﻪ ،(ﻓﻘﺎﻡ ﻓﻘﺎﻝ: ﺽ ﺧﻠﻘﻪ ،ﻗﻀﻰ ﻓﻴﻬﻦ ﺃﻣﺮﻩ ،ﻭﻭﺳﻊ ﻛﺮﺳﻴﻪ ﻋﻠﻤﻪ، ﺕ ﻭﺍﻷﺭ ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﺍﻟﺴﻤﻮﺍ ﻭﱂ ﻳﻜﻦ ﺷﻰﺀ ﻗﻂ ﺇﻻ ﻣﻦ ﻓﻀﻠﻪ ،ﰒ ﻛﺎﻥ ﻣﻦ ﻓﻀﻠﻪ ﺃﻥ ﺟﻌﻠﻨﺎ ﻣﻠﻮﻛﺎﹰ ،ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﺧﲑ ﺧﻠﻘﻪ ﺭﺳﻮﻻﹰ ،ﺃﻛﺮﻣﻪ ﻧﺴﺒﺎﹰ ،ﻭﺃﺻﺪﻗﹶﻪ ﺣﺪﻳﺜﺎﹰ ،ﻭﺃﻓﹾﻀﻠﹶﻪ ﺣﺴﺒﺎﹰ ،ﻓﺄﻧﺰﻝ ﻋﻠﻴ ِﻪ ﻛِﺘﺎﺑﺎﹰ ،ﻭﺍﺋﺘﻤﻨﻪ ﺱ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ،ﻓﺂﻣﻦ ﺑﻪ ﻋﻠﻰ ﺧﻠﻘﻪ ،ﻭﻛﺎﻥ ﺧﲑﺓ ﺍﻟﻠﱠﻪ ﻣِﻦ ﺍﻟﻌﺎﳌﲔ ،ﰒ ﺩﻋﺎ ﺍﻟﻨﺎ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻣﻦ ﻗﻮﻣﻪ ﺫﻭﻯ ﺭﲪﻪ ،ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﺃﺣﺴﺎﺑﺎﹰ ،ﻭﺃﺣﺴﻨﻬﻢ ﻭﺟﻮﻫﺎﹰ ،ﻭﺧﲑ ﺍﻟﻨﺎﺱ ﻓﻌﻼﹰ ،ﰒ ﻛﺎﻥ ﺃﻭﻝ ﺍﳋﻠﻖ ﺇﺟﺎﺑﺔ ﻭﺍﺳﺘﺠﺎﺑﺔ ﷲ ﺣﲔ ﺩﻋﺎﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳓﻦ ،ﻓﻨﺤﻦ ﺱ ﺣﱴ ﻳﺆﻣﻨﻮﺍ ،ﻓﻤﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟِﻪ ﺃﻧﺼﺎﺭ ﺍﻟﻠﱠﻪ ،ﻭﻭﺯﺭﺍ ُﺀ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻧﻘﺎِﺗﻞﹸ ﺍﻟﻨﺎ ﻣﻨﻊ ﻣﺎﻟﻪ ﻭﺩﻣﻪ ،ﻭﻣﻦ ﻧﻜﺚ ﺟﺎﻫﺪﻧﺎﻩ ﰲ ﺍﻟﻠﱠﻪ ﺃﺑﺪﺍﹰ ،ﻭﻛﺎﻥ ﻗﺘﻠﹸﻪ ﻋﻠﻴﻨﺎ ﻳﺴﲑﺍﹰ ،ﺃﻗﻮﻝ ﻫﺬﺍ، ﻭﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﱠﻪ ﺍﻟﻌﻈﻴﻢ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ،ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ. ﰒ ﺫﻛﺮ ﻗﻴﺎﻡ ﺍﻟ ﺰﺑﺮﻗﺎﻥ ﻭﺇﻧﺸﺎﺩﻩ ،ﻭﺟﻮﺍﺏ ﺣﺴﺎﻥ ﻟﻪ ﺑﺎﻷﺑﻴﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ،ﻓﻠﻤﺎ ﻓﺮﻍ ﺐ ﻣِﻦ ﺧﻄﻴﺒﻨﺎ، ﺣﺴﺎﻥ ﻣﻦ ﻗﻮﻟﻪ ،ﻗﺎﻝ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ :ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺧﻄﻴﺒﻪ ﺃﺧﻄ ﻭﺷﺎ ِﻋﺮﻩ ﺃﺷﻌﺮ ﻣﻦ ﺷﺎﻋﺮﻧﺎ ،ﻭﺃﻗﻮﺍﻟﹸﻬﻢ ﺃﻋﻠﻰ ﻣﻦ ﺃﻗﻮﺍﻟﻨﺎ ،ﰒ ﺃﺟﺎﺯﻫﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﺣﺴﻦ ﺟﻮﺍﺋﺰﻫﻢ. ﻓﺼﻞ
]ﰲ ﺫﻛﺮ ﺳ ِﺮﻳﺔ ﻗﹸﻄﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺣﺪﻳﺪﺓ ﺇﱃ ﺧﺜﻌﻢ ﻭﻛﺎﻧﺖ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺗﺴﻊ[ ﻼ ﺇﱃ ﺣ ﻲ ﻣِﻦ ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻗﺎﻟﹸﻮﺍ :ﺑﻌﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﻗﹸﻄﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﰲ ﻋﺸﺮﻳﻦ ﺭﺟ ﹰ ﺸﻦ ﺍﻟﻐﺎﺭﺓ ،ﻓﺨﺮﺟﻮﺍ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﺑﻌِﺮﺓ ﻳﻌﺘ ِﻘﺒﻮﺎ ،ﻓﺄﺧﺬﻭﺍ ﺧﺜﻌﻢ ﺑﻨﺎﺣﻴﺔ ﺗﺒﺎﻟﺔ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳ ﺭﺟﻼﹰ ،ﻓﺴﺄﻟﻮﻩ ،ﻓﺎﺳﺘﻌﺠ ﻢ ﻋﻠﻴﻬﻢ ،ﻓﺠﻌﻞ ﻳﺼﻴ ﺢ ﺑﺎﳊﺎﺿﺮﺓ ﻭﳛﺬﱢﺭﻫﻢ ،ﻓﻀﺮﺑﻮﺍ ﻋﻨﻘﻪ ،ﰒ ﺃﻗﺎﻣﻮﺍ ﺣﱴ ﻧﺎﻡ ﺍﳊﺎﺿﺮﺓ ،ﻓﺸﻨﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻐﺎﺭﺓ ،ﻓﺎﻗﺘﺘﻠﻮﺍ ﻗِﺘﺎ ﹰﻻ ﺷﺪﻳﺪﹰﺍ ﺣﱴ ﹶﻛﺜﹸﺮ ﺍﳉﺮﺣﻰ ﰲ ﺍﻟﻔﺮﻳﻘﲔ ﲨﻴﻌﺎﹰ ،ﻭﹶﻗﺘﻞ ﻗﹸﻄــﺒ ﹸﺔ ﺑﻦ ﻋﺎﻣﺮ ﻣﻦ ﻗﺘﻞ ،ﻭﺳﺎﻗﹸﻮﺍ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻨﺴﺎ َﺀ ﻭﺍﻟﺸﺎﺀ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﰱ ﺍﻟﻘﺼﺔ :ﺃﻧﻪ ﺍﺟﺘﻤﻊ ﺍﻟﻘﻮﻡ ﻭﺭﻛﺒﻮﺍ ﰲ ﺁﺛﺎﺭﻫﻢ ،ﻓﺄﺭﺳﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻴﻬﻢ ﻼ ﻋﻈﻴﻤﹰﺎ ﺣﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﻓﺴﺎﻗﹸﻮﺍ ﺍﻟﻨﻌﻢ ﻭﺍﻟﺸﺎ َﺀ ﻭﺍﻟﺴﱮ ،ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ ﻻ ﺳﻴ ﹰ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻌﱪﻭﺍ ﺇﻟﻴﻬﻢ ﺣﱴ ﻏﺎﺑﻮﺍ ﻋﻨﻬﻢ.
٣٣٤ ﻓﺼﻞ
ﺗﺴﻊ[
]ﰲ ﺫﻛﺮ ﺳ ِﺮﻳﺔ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻜﻼﰉ ﺇﱃ ﺑﲎ ﻛﻼﺏ ﰲ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ
ﻗﺎﻟﻮﺍ :ﺑﻌﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺟﻴﺸﹰﺎ ﺇﱃ ﺑﲎ ﻛﻼﺏ ،ﻭﻋﻠﻴﻬﻢ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺝ ) ﺯﺝ ﻻﻭﺓ( ،ﻓﺪ ﻋﻮﻫﻢ ﺇﱃ ﺻﻴﺪ ﺑﻦ ﺳﻠﻤﺔ ،ﻓﻠﻘﻮﻫﻢ ﺑﺎﻟ ﺰ ﻋﻮﻑ ﺍﻟﻄﺎﺋﻰ ،ﻭﻣﻌﻪ ﺍﻷ ﺻﻴﺪ ﺃﺑﺎﻩ ﺳﻠﻤﺔ ،ﻭﺳﻠﻤﺔ ﻋﻠﻰ ﻓﺮﺱ ﻟﻪ ﰲ ﺍﻹﺳﻼﻡ ،ﻓﺄﺑﻮﺍ ،ﻓﻘﺎﺗﻠﻮﻫﻢ ،ﻓﻬﺰﻣﻮﻫﻢ .ﻓﻠﺤﻖ ﺍﻷ ﺻﻴﺪ ﺐ ﺩﻳﻨﻪ ،ﻓﻀﺮﺏ ﺍﻷ ﻏﺪﻳﺮ ﺑﺎﻟ ﺰﺝ ،ﻓﺪﻋﺎﻩ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﺃﻋﻄﺎ ﻩ ﺍﻷﻣﺎﻥ ،ﻓﺴﺒﻪ ﻭﺳ ﻋﺮﻗﻮﰉ ﻓﺮﺱ ﺃﺑﻴﻪ ،ﻓﻠﻤﺎ ﻭﻗﻊ ﺍﻟﻔﺮﺱ ﻋﻠﻰ ﻋﺮﻗﻮﺑﻴﻪ ،ﺍﺭﺗﻜﺰ ﺳﻠﻤﺔ ﻋﻠﻰ ﺍﻟﺮﻣﺢ ﰲ ﺍﳌﺎﺀ ،ﰒ ﺍﺳﺘﻤﺴﻚ ﺣﱴ ﺟﺎﺀﻩ ﺃﺣﺪﻫﻢ ﻓﻘﺘﻠﻪ ،ﻭﱂ ﻳﻘﺘﻠﻪ ﺍﺑﻨﻪ. ﻓﺼﻞ
ﺠﺰﺯ ﺍﳌﺪﳉﻰ ﺇﱃ ﺍﳊﺒﺸﺔ ﺳﻨﺔ ﺗﺴﻊ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ]ﰲ ﺫﻛﺮ ﺳ ِﺮﻳﺔ ﻋﻠﻘﻤﺔ ﺑﻦ ﻣ ﺍﻵﺧﺮ[ ﻗﺎﻟﻮﺍ :ﻓﻠﻤﺎ ﺑﻠﻎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﱠﻥ ﻧﺎﺳﹰﺎ ﻣﻦ ﺍﳊﺒﺸﺔ ﺗﺮﺍﻳﺎﻫﻢ ﺃﻫ ﹸﻞ ﺟﺪﺓ ،ﻓﺒﻌﺚ ﺇﻟﻴﻬﻢ ﺠﺰﺯ ﰲ ﺛﻼﲦﺎﺋﺔ ،ﻓﺎﻧﺘﻬﻰ ﺇﱃ ﺟﺰﻳﺮﺓ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﻗﺪ ﺧﺎﺽ ﺇﻟﻴﻬﻢ ﺍﻟﺒﺤﺮ، ﻋﻠﻘﻤﺔ ﺑﻦ ﻣ ﻓﻬﺮﺑﻮﺍ ﻣﻨﻪ ،ﻓﻠﻤﺎ ﺭﺟﻊ ﺗﻌﺠﻞ ﺑﻌﺾ ﺍﻟﻘﻮﻡ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ،ﻓﺄﺫﻥ ﳍﻢ ،ﻓﺘﻌﺠﻞ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺬﺍﻓﺔ ﺍﻟﺴﻬﻤﻰ ،ﻓﺄﻣﺮﻩ ﻋﻠﻰ ﻣﻦ ﺗﻌﺠﻞ ،ﻭﻛﺎﻧﺖ ﻓﻴﻪ ﺩﻋﺎﺑﺔ ،ﻓﱰﻟﻮﺍ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻳﻖ، ﺾ ﺖ ﻋﻠﻴﻜﻢ ﺇﻻ ﺗﻮﺍﺛﺒﺘﻢ ﰲ ﻫﺬﻩ ﺍﻟﻨﺎﺭ ،ﻓﻘﺎﻡ ﺑﻌ ﻭﺃﻭﻗﺪﻭﺍ ﻧﺎﺭﹰﺍ ﻳﺼﻄﻠﹸﻮﻥ ﻋﻠﻴﻬﺎ ،ﻓﻘﺎﻝ :ﻋﺰﻣ ﻚ ﻣﻌﻜﻢ، ﺖ ﺃﺿﺤ ﺍﻟﻘﻮﻡ ،ﻓﺘﺠﻬﺰﻭﺍ ﺣﱴ ﻇﻦ ﺃﻢ ﻭﺍﺛﺒﻮﻥ ﻓﻴﻬﺎ ،ﻓﻘﺎﻝ :ﺍﺟﻠﺴﻮﺍ ﺇﳕﺎ ﻛﹸﻨ ﺼﻴ ٍﺔ ﻓﻼ ﺗﻄِﻴﻌﻮﻩ.( ﻓﺬﻛﺮﻭﺍ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ ) :ﻣ ﻦ ﹶﺃ ﻣ ﺮﻛﹸﻢ ِﺑ ﻤ ﻌ ِ ﻗﻠﺖ :ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﻗﺎﻝ :ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳ ِﺮﻳﺔ، ﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻟﻪ ﻭﻳﻄﻴﻌﻮﺍ ،ﻓﺄﻏﻀﺒﻮﻩ ،ﻓﻘﺎﻝ: ﻭﺍﺳﺘﻌﻤ ﹶﻞ ﻋﻠﻴﻬﻢ ﺭﺟ ﹰ ﺍﲨﻌﻮﺍ ﱃ ﺣﻄﺒﺎﹰ ،ﻓﺠﻤﻌﻮﺍ ،ﻓﻘﺎﻝ :ﺃﻭﻗﺪﻭﺍ ﻧﺎﺭﺍﹰ ،ﰒ ﻗﺎﻝ :ﺃﱂ ﻳﺄﻣﺮﻛﹸﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻥ ﺗﺴﻤﻌﻮﺍ ﱃ؟ ﻗﺎﻟﻮﺍ :ﺑﻠﻰ .ﻗﺎﻝ :ﻓﺎﺩﺧﻠﻮﻫﺎ ،ﻓﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ،ﻭﻗﺎﻟﻮﺍ :ﺇﳕﺎ ﻓﺮﺭﻧﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻓﻜﺎﻧﻮﺍ ﻛﺬﻟﻚ ﺣﱴ ﺳﻜﻦ ﻏﻀﺒﻪ ،ﻭﻃﹸﻔﺌﺖ ﺍﻟﻨﺎﺭ ،ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ، ﺫﻛﺮﻭﺍ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ) :ﹶﻟ ﻮ ﺩ ﺧﻠﹸﻮﻫﺎ ﻣﺎ ﺧ ﺮﺟﻮﺍ ِﻣﻨﻬﺎ ﹶﺃﺑﺪﹰﺍ( ،ﻭﻗﺎﻝ) :ﻻ
٣٣٥ ﺼﻴﺔ ﺍﻟﻠﱠﻪ ،ﺇﻧﻤﺎ ﺍﻟﻄﱠﺎ ﻋﺔﹸ ﰲ ﺍ ﹶﳌﻌﺮﻭﻑ().(١ ﻃﹶﺎﻋﺔ ﰲ ﻣ ﻌ ِ ﻓﻬﺬﺍ ﻓﻴﻪ ﺃ ﱠﻥ ﺍﻷﻣﲑ ﻛﺎﻥ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﻮ ﺍﻟﺬﻯ ﺃﻣﺮﻩ ،ﻭﺃ ﱠﻥ ﺍﻟﻐﻀﺐ ﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ. ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﺃﻃِﻴﻌﻮﹾﺍ ﺍﻟﻠﱠﻪ ﻭﹶﺃﻃِﻴﻌﻮﹾﺍ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﻭﹸﺃ ﻭﻟِﻰ ﺍ َﻷ ﻣ ِﺮ ِﻣﻨ ﹸﻜ ﻢ﴾]ﺍﻟﻨﺴﺎﺀ ،[٩٩ :ﻗﺎﻝ :ﻧﺰﻟﺖ ﰲ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺣﺬﺍﻓﺔ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺪﻯ ،ﺑﻌﺜﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺳ ِﺮﻳﺔ (٢)،ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﻭﺍﻗﻌﺘﲔ ،ﺃﻭ ﻳﻜﻮﻥ ﺣﺪﻳﺚ ﻋﻠ ﻰ ﻫﻮ ﺍﶈﻔﻮﻅ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ
]ﰲ ﺫﻛﺮ ﺳ ِﺮﻳﺔ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺇﱃ ﺻﻨﻢ ﻃﻴﺊ ﻟﻴﻬﺪﻣﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ[ ﻼ ﻣﻦ ﻗﺎﻟﻮﺍ :ﻭﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﰲ ﻣﺎﺋﺔ ﻭﲬﺴﲔ ﺭﺟ ﹰ ﺍﻷﻧﺼﺎﺭ ﻋﻠﻰ ﻣﺎﺋﺔ ﺑﻌﲑ ،ﻭﲬﺴﲔ ﻓﺮﺳﺎﹰ ،ﻭﻣﻌﻪ ﺭﺍﻳﺔ ﺳﻮﺩﺍﺀ ،ﻭﻟﻮﺍﺀ ﺃﺑﻴﺾ ﺇﱃ ﺍﻟﻔﹸﻠﺲ ،ﻭﻫﻮ ﺻﻨﻢ ﻃﻴﺊ ﻟﻴﻬﺪﻣﻪ ،ﻓﺸﻨﻮﺍ ﺍﻟﻐﺎﺭﺓ ﻋﻠﻰ ﳏﻠﺔ ﺁﻝ ﺣﺎﰎ ﻣﻊ ﺍﻟﻔﺠﺮ ،ﻓﻬﺪﻣﻮﻩ ،ﻭﻣﻠﺆﻭﺍ ﺃﻳﺪﻳﻬﻢ ﺖ ﻋﺪﻯ ﺑﻦ ﺣﺎﰎ ،ﻭﻫﺮﺏ ﻋﺪﻯ ﺇﱃ ﺍﻟﺸﺎﻡ، ﻣﻦ ﺍﻟﺴﱮ ﻭﺍﻟﻨﻌﻢ ﻭﺍﻟﺸﺎﺀ ،ﻭﰱ ﺍﻟﺴﱮ ﺃﺧ ﻭﻭﺟﺪﻭﺍ ﰲ ﺧﺰﺍﻧﺘﻪ ﺛﻼﺛﺔ ﺃﺳﻴﺎﻑ ،ﻭﺛﻼﺛﺔ ﺃﺩﺭﺍﻉ ،ﻓﺎﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺴﱮ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ،ﻭﻋﻠﻰ ﺍﳌﺎﺷﻴﺔ ﻭﺍﻟ ﺮﺛﱠ ِﺔ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺘﻴﻚ ،ﻭﻗﺴﻢ ﺍﻟﻐﻨﺎﺋﻢ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻭﻋﺰﻝ ﺍﻟﺼﻔﻰ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﱂ ﻳﻘﺴﻢ ﻋﻠﻰ ﺁﻝ ﺣﺎﰎ ﺣﱴ ﹶﻗ ِﺪ ﻡ ﻢ ﺍﳌﺪﻳﻨﺔ).(٣ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻗﺎﻝ ﻋﺪﻯ ﺑﻦ ﺣﺎﰎ :ﻣﺎ ﻛﺎﻥ ﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ﺃﺷ ﺪ ﻛﺮﺍﻫﻴﺔ ﺖ ﺑﻪ ج ﻭﻛﻨﺖ ﺍﻣﺮﺀﹰﺍ ﺷﺮﻳﻔﺎﹰ ،ﻭﻛﻨﺖ ﻧﺼﺮﺍﻧﻴﺎﹰ ،ﻭﻛﻨﺖ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﲎ ﺣﲔ ﲰﻌ ﺖ ﺃﺳﲑ ﰲ ﻗﻮﻣﻰ ﺑﺎﳌﺮﺑﺎﻉ ،ﻭﻛﻨﺖ ﰲ ﻧﻔﺴﻰ ﻋﻠﻰ ﺩﻳﻦ ،ﻭﻛﻨﺖ ﻣﻠﻜﹰﺎ ﰲ ﻗﻮﻣﻰ ،ﻓﻠﻤﺎ ﲰﻌ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻛﺮﻫﺘﻪ ،ﻓﻘﻠﺖ ﻟﻐﻼﻡ ﻋﺮﰉ ﻛﺎﻥ ﱃ ،ﻭﻛﺎﻥ ﺭﺍﻋﻴﹰﺎ ﻹﺑﻠﻰ :ﻻ ﺃﺑﺎ ﻟﻚ؛ ﺖ ﲜﻴﺶ ﶈﻤﺪ ﻗﺪ ﻭﻃﺊ ﻼ ﲰﺎﻧﹰﺎ ﻓﺎﺣﺒﺴﻬﺎ ﻗﺮﻳﺒﹰﺎ ﻣﲎ ،ﻓﺈﺫﺍ ﲰﻌ ﺍﻋﺪﺩ ﱃ ﻣﻦ ﺇﺑﻠﻰ ﺃﲨﺎ ﹰﻻ ﺫﻟ ﹰ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (١٠٩/١٣ﰲ ﺍﻷﺣﻜﺎﻡ. ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٣١٢٤ﻭﺍﻟﺒﺨﺎﺭﻱ ).(١٩١/٨ ) (٣ﺍﺑﻦ ﺳﻌﺪ ).(١٦٤/٢
٣٣٦ ﺖ ﺻﺎﻧﻌﹰﺎ ﺇﺫﺍ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻓﺂ ِﺫﻧﻰ ،ﻓﻔﻌﻞ ،ﰒ ﺇﻧﻪ ﺃﺗﺎﱏ ﺫﺍﺕ ﻏﺪﺍﺓ ،ﻓﻘﺎﻝ :ﻳﺎ ﻋﺪﻯ؛ ﻣﺎ ﻛﻨ ﺖ ﺭﺍﻳﺎﺕ ،ﻓﺴﺄﻟﺖ ﻋﻨﻬﺎ ﻓﻘﺎﻟﻮﺍ :ﻫﺬﻩ ﻚ ﺧﻴ ﹸﻞ ﳏﻤﺪ ،ﻓﺎﺻﻨﻌﻪ ﺍﻵﻥ ،ﻓﺈﱏ ﻗﺪ ﺭﺃﻳ ﻏﺸﻴﺘ ﺖ ﺑﺄﻫﻠﻰ ﻭﻭﻟﺪﻯ ،ﰒ ﱃ ﺃﲨﺎﱃ ،ﻓﻘﺮﺎ ،ﻓﺎﺣﺘﻤﻠ ﺵ ﳏﻤﺪ .ﻗﺎﻝ :ﻓﻘﻠﺖ :ﻓﻘﺮﺏ ﺇ ﱠ ﺟﻴﻮ ﺖ ﺖ ﺑﻨﺘﹰﺎ ﳊﺎﰎ ﰲ ﺍﳊﺎﺿﺮﺓ ،ﻓﻠﻤﺎ ﻗﺪﻣ ﻗﻠﺖ :ﺃﳊﻖ ﺑﺄﻫﻞ ﺩﻳﲎ ﻣِﻦ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﺸﺎﻡ ،ﻭﺧﻠﻔ ﺐ ﺍﺑﻨﺔ ﺣﺎﰎ ﻓﻴﻤﻦ ﺃﺻﺎﺑﺖ ،ﹶﻓﻘﹸ ِﺪ ﻡ ﺖ ﺎ ،ﻭﲢﺎﻟﻔﲎ ﺧﻴ ﹸﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺘﺼﻴ ﺍﻟﺸﺎﻡ ،ﺃﻗﻤ ﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺳﺒﺎﻳﺎ ﻣﻦ ﻃﻴﺊ ،ﻭﻗﺪ ﺑﻠﻎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻫﺮﰉ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻓﻤ ﺮ ﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻏﺎﺏ ﺍﻟﻮﺍﻓﺪ ،ﻭﺍﻧﻘﻄﻊ ﺍﻟﻮﺍﻟﺪ ،ﻭﺃﻧﺎ ﻋﺠﻮﺯ ﻯ ﻛﺒﲑﺓ ،ﻣﺎ ﰉ ﻣﻦ ﺧﺪﻣﺔ ،ﹶﻓ ﻤﻦ ﻋﻠﻰ ،ﻣ ﻦ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻚ ،ﻗﺎﻝ) :ﻣﻦ ﻭﺍﻓﺪﻙ(؟ ﻗﺎﻟﺖ :ﻋﺪ ﺑﻦ ﺣﺎﰎ .ﻗﺎﻝ) :ﺍﻟﺬﻯ ﹶﻓ ﺮ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ(؟ ﻗﺎﻟﺖ :ﹶﻓ ﻤﻦ ﻋﻠ ﻰ .ﻗﺎﻝ :ﻓﻠﻤﺎ ﺭﺟﻊ ﻭﺭﺟﻞ ﺇﱃ ﺟﻨﺒﻪ ﻳﺮﻯ ﺃﻧﻪ ﻋﻠﻰ ،ﻗﺎﻝ :ﺳﻠﻴﻪ ﺍﳊﻤﻼﻥ ،ﻗﺎﻟﺖ :ﻓﺴﺄﻟﺘﻪ ،ﻓﺄﻣﺮ ﳍﺎ ﺑﻪ .ﻗﺎﻝ ﻋﺪﻯ: ﻓﺄﺗﺘﲎ ﺃﹸﺧﱴ ،ﻓﻘﺎﻟﺖ :ﻟﻘﺪ ﻓﻌﻞ ﻓﻌﻠﺔ ﻣﺎ ﻛﺎﻥ ﺃﺑﻮﻙ ﻳﻔﻌﻠﹸﻬﺎ ،ﺍﺋﺘﻪ ﺭﺍﻏﺒﹰﺎ ﺃﻭ ﺭﺍﻫﺒﺎﹰ ،ﻓﻘﺪ ﺃﺗﺎﻩ ﻓﻼﻥ ﻓﺄﺻﺎﺏ ﻣﻨﻪ ،ﻭﺃﺗﺎﻩ ﻓﻼﻥ ﻓﺄﺻﺎﺏ ﻣﻨﻪ ،ﻗﺎﻝ ﻋﺪﻯ :ﻓﺄﺗﻴﺘﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﳌﺴﺠﺪ، ﺖ ﺑﻐﲑ ﺃﻣﺎﻥ ﻭﻻ ﻛﺘﺎﺏ ،ﻓﻠﻤﺎ ﺩِﻓ ﻌﺖ ﺇﻟﻴﻪ ،ﺃﺧﺬ ﻯ ﺑ ﻦ ﺣﺎﰎ ،ﻭﺟﺌ ﻓﻘﺎﻝ ﺍﻟﻘﻮ ﻡ :ﻫﺬﺍ ﻋﺪ ﺑﻴﺪﻯ ،ﻭﻗﺪ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻗﺎﻝ: )ﺇﱏ ﺃﺭﺟﻮ ﺃﻥ ﳚﻌﻞ ﺍﻟﻠﱠﻪ ﻳﺪﻩ ﰲ ﻳﺪﻯ( ،ﻗﺎﻝ :ﻓﻘﺎﻡ ﱃ ،ﻓﻠﻘﻴﺘ ﻪ ﺍﻣﺮﺃﺓ ،ﻭﻣﻌﻬﺎ ﺻﱮ، ﻚ ﺣﺎﺟﺔ ،ﻓﻘﺎﻡ ﻣﻌﻬﻤﺎ ﺣﱴ ﻗﻀﻰ ﺣﺎﺟـﺘﻬﻤﺎ ،ﰒ ﺃﺧﺬ ﺑﻴﺪﻯ ﺣﱴ ﺃﺗﻰ ﻓﻘﺎﻻ :ﺇ ﱠﻥ ﻟﻨﺎ ﺇﻟﻴ ﺖ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﺤﻤﺪ ﺍﻟﻠﱠﻪ ﻭﺃﺛﲎ ﺩﺍﺭﻩ ،ﻓﺄﻟﻘﺖ ﻟﻪ ﺍﻟﻮﻟﻴﺪﺓ ﻭﺳﺎﺩﺓ ،ﻓﺠﻠﺲ ﻋﻠﻴﻬﺎ ،ﻭﺟﻠﺴ ﻋﻠﻴﻪ ،ﰒ ﻗﺎﻝ: )ﻣﺎ ﻳ ِﻔ ﺮﻙ؟ ﺃﻳِ ﻔ ﺮ ﻙ ﺃﻥ ﺗﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻓﻬﻞ ﺗﻌﻠﻢ ﻣﻦ ﺇﻟﻪ ﺳﻮﻯ ﺍﻟﻠﱠﻪ(؟ ﻗﺎﻝ: ﻗﻠﺖ :ﻻ .ﻗﺎﻝ :ﰒ ﺗﻜﻠﻢ ﺳﺎﻋﺔ ،ﰒ ﻗﺎﻝ) :ﺇﳕﺎ ﺗ ِﻔ ﺮ ﺃﻥ ﻳﻘﺎﻝ :ﺍﻟﻠﱠﻪ ﺃﻛﱪ ،ﻭﻫﻞ ﺗﻌﻠﻢ ﺷﻴﺌﹰﺎ ﺏ ﻋﻠﻴﻬﻢ ﻭﺇ ﱠﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻛ ﱪ ﻣﻦ ﺍﻟﻠﱠﻪ(؟ ﻗﺎﻝ :ﻗﻠﺖ :ﻻ .ﻗﺎﻝ) :ﻓﺈ ﱠﻥ ﺍﻟﻴﻬﻮﺩ ﻣﻐﻀﻮ ﻂ ﻓﺮﺣـﹰﺎ .ﻗﺎﻝ :ﰒ ﺴﹸ ﺖ ﻭﺟﻬﻪ ﻳﻨﺒ ِ ﺿﺎﻟﻮﻥ( ﻗﺎﻝ :ﻓﻘﻠﺖ :ﺇﱏ ﺣﻨﻴﻒ ﻣﺴﻠﻢ .ﻗﺎﻝ :ﻓﺮﺃﻳ ﺖ ﺃﻏﺸﺎﻩ ،ﺁﺗﻴﻪ ﻃﺮﰱ ﺍﻟﻨﻬﺎﺭ ،ﻗﺎﻝ :ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺖ ﻋﻨﺪ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﺟﻌﻠ ﺃﻣﺮﱏ ﻓﺄﹸﻧﺰﻟ ﺚ ﻋﻨﺪﻩ ،ﺇﺫ ﺟﺎﺀ ﻗﻮﻡ ﰲ ﺛﻴﺎﺏ ﻣﻦ ﺍﻟﺼﻮﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻤﺎﺭ ،ﻗﺎﻝ :ﻓﺼﻠﱠﻰ ﻭﻗﺎﻡ ،ﻓﺤ ﱠ ﻒ ﺻﺎﻉ، ﺼ ِ ﻋﻠﻴﻬﻢ ،ﰒ ﻗﺎﻝ) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺍ ﺭﺿﺨﻮﺍ ﻣ ﻦ ﺍﻟ ﹶﻔﻀﻞ ﻭﹶﻟ ﻮ ﺑﺼﺎﻉ ،ﻭﹶﻟ ﻮ ﺑِﻨ ﻀﺔٍ ،ﻳﻘﻰ ﺃ ﺣﺪﻛﹸ ﻢ ﻭ ﺟ ﻬﻪ ﺣ ﺮ ﺟ ﻬﻨ ﻢ ﺃﹶﻭ ﺍﻟﻨﺎ ﺭ ﻭﹶﻟ ﻮ ِﺑﺘ ﻤ ﺮﺓٍ ،ﻭﹶﻟ ﻮ ﺾ ﹶﻗﺒ ﻀﺔٍ ،ﻭﻟﹶﻮ ِﺑﺒ ﻌ ِ ﻭﹶﻟ ﻮ ﺑ ﹶﻘﺒ
٣٣٧ ﺸ ﻖ ﺗﻤﺮﺓٍ ،ﻓﹶﺈ ﹾﻥ ﹶﻟ ﻢ ﺗﺠِﺪﻭﺍ ﹶﻓِﺒ ﹶﻜِﻠ ﻤ ٍﺔ ﹶﻃﻴﺒﺔٍ ،ﻓﹶﺈ ﱠﻥ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﻻﻗﻰ ﺍﻟﻠﱠﻪ ،ﻭﻗﺎﺋ ﹲﻞ ﹶﻟﻪ ﻣﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ﻢ: ِﺑ ِ ﺴﻚ ،ﹶﻓﻴﻨﻈﹸﺮ ﹸﻗﺪﺍ ﻣﻪ، ﺖ ِﻟﻨ ﹾﻔ ِ ﻚ ﻣﺎ ﹰﻻ ﻭ ﻭﻟﹶﺪﺍﹰ؟ ﻓﻴﻘﻮﻝ :ﺑﻠﹶﻰ ،ﻓﻴﻘﻮﻝ :ﺃﻳ ﻦ ﻣﺎ ﹶﻗ ﺪ ﻣ ﹶﺃﹶﻟ ﻢ ﹶﺃ ﺟ ﻌ ﹾﻞ ﹶﻟ ﻭﺑ ﻌ ﺪﻩ ﻭ ﻋ ﻦ ﳝﻴِﻨ ِﻪ ﻭ ﻋ ﻦ ِﺷﻤﺎِﻟﻪِ ،ﰒ ﻻ ﻳﺠ ﺪ ﺷﻴﺌﹰﺎ ﻳﻘﻰ ﺑﻪ ﻭ ﺟ ﻬﻪ ﺣ ﺮ ﺟ ﻬﻨﻢ ،ﻟِﻴ ِﻖ ﺃ ﺣﺪﻛﹸ ﻢ ﻑ ﻋﹶﻠﻴﻜﹸﻢ ﺍﻟﻔﹶﺎﻗﹶﺔ، ﺸ ﻖ ﺗ ﻤ ﺮﺓٍ ،ﻓﺈ ﹾﻥ ﹶﻟ ﻢ ﻳﺠ ﺪ ﻓﹶﺒﻜﻠﻤ ٍﺔ ﻃﻴﺒﺔٍ ،ﻓﺈﱏ ﻻ ﺃﺧﺎ ﻭ ﺟ ﻬﻪ ﺍﻟﻨﺎﺭ ﻭﹶﻟ ﻮ ِﺑ ِ ﻑ ﺏ ﻭﺍﳊﲑﺓ ،ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺨﺎ ﺻ ﺮﻛﹸﻢ ﻭ ﻣﻌﻄﻴﻜﻢ ﺣﺘﻰ ﺗﺴ ﲑ ﺍﻟ ﱠﻈﻌِﻴﻨ ﹸﺔ ﻣﺎ ﺑﻴ ﻦ ﻳﹾﺜ ِﺮ ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻧﺎ ِ ﺖ ﺃﻗﻮﻝ ﰲ ﻧﻔﺴﻰ :ﻓﺄﻳﻦ ﻟﺼﻮﺹ ﻃﻴﺊ؟، ﺴﺮﻕ( ،ﻗﺎﻝ :ﻓﺠﻌﻠ ﻋﻠﹶﻰ ﻣﻄﻴﺘﻬﺎ ﺍﻟ ﻓﺼﻞ
]ﰲ ﺫﻛﺮ ﻗﺼﺔ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﻣﻊ ﺍﻟﻨﱮ ج ﻭﻛﺎﻧﺖ ﻓﻴﻤﺎ ﺑﲔ ﺭﺟﻮﻋﻪ ﻣﻦ ﺍﻟﻄﺎﺋﻒ ﻭﻏﺰﻭﺓ ﺗﺒﻮﻙ[ ﺠﻴﺮ ﺍﺑﻦ ﺯ ﻫﻴﺮ ﺇﱃ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﳌﺎ ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﻟﻄﺎﺋﻒ ،ﻛﺘﺐ ﺑ ﺃﺧﻴﻪ ﻛﻌﺐ ﻳﺨﱪﻩ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺘﻞ ﺭﺟﺎ ﹰﻻ ﲟﻜﺔ ﳑﻦ ﻛﺎﻥ ﻳﻬﺠﻮﻩ ﻭﻳﺆﺫﻳﻪ ،ﻭﺃ ﱠﻥ ﻣﻦ ﺑﻘﻰ ﻣﻦ ﺷﻌﺮﺍﺀ ﻗﺮﻳﺶ ﺍﺑﻦ ﺍﻟ ﺰﺑ ﻌﺮﻯ ،ﻭﻫﺒﲑﺓ ﺑﻦ ﺃﰉ ﻭﻫﺐ ﻗﺪ ﻫﺮﺑﻮﺍ ﰲ ﻛ ﱢﻞ ﻭﺟﻪ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻚ ﰲ ﻧﻔﺴﻚ ﺣﺎﺟﺔ ،ﹶﻓ ِﻄ ﺮ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺈﻧﻪ ﻻ ﻳﻘﺘﻞ ﺃﺣﺪﹰﺍ ﺟﺎﺀﻩ ﺗﺎﺋﺒﹰﺎ ﻣﺴﻠﻤﺎﹰ ،ﻭﺇﻥ ﺃﻧﺖ ﱂ ﺗﻔﻌﻞ ،ﻓﺎﻧﺞ ﺇﱃ ﳒﺎﺋﻚ ،ﻭﻛﺎﻥ ﻛﻌﺐ ﻗﺪ ﻗﺎﻝ: ﻚ ﻓﻴﻤﺎ ﻗﹸ ﹾﻠ ﺠﻴﺮﹰﺍ ِﺭﺳﺎﻟﹶـ ﹰﺔ ﹶﻓ ﻬ ﹾﻞ ﹶﻟ ﺃﹶﻻ ﹶﺃﺑِﻠﻐــﺎ ﻋﻨﻰ ﺑ ﻚ ﻫ ﹾﻞ ﹶﻟﻜﹶﺎ ﺤ ﺖ ﻭﻳ ﻚ ﺩﱠﻟﻜﹶــﺎ ﻯ ﺷﻰ ٍﺀ ﹶﻏﻴﺮ ﹶﺫِﻟ ﺖ ِﺑﻔﹶﺎﻋِــ ٍﻞ ﻋﻠﻰ ﺃ ﺴ ﺖ ﹶﻟ ﻓﺒﻴ ﻦ ﹶﻟﻨﺎ ﺇ ﹾﻥ ﻛﹸﻨ ﻒ ﺃﹸ ﻣﹰﺎ ﻭﻻ ﺃﺑـﹰﺎ ﻋﹶﻠﻴ ِﻪ ﻭﹶﻟ ﻢ ﺗ ﺪ ِﺭ ﻙ ﻋﻠﻴﻪ ﺃﺧـﹰﺎﻟﹶﻜــَﺎ ﻋﻠﹶﻰ ﺧﻠﹸـﻖ ﹶﻟ ﻢ ﺗ ﹾﻠ ِ ﺕ ﹶﻟﻌﺎﹶﻟﻜﹶﺎ ﻒ ﻭ ﹶﻻ ﻗﹶﺎﺋِـــ ٍﻞ ﺇﻣﺎ ﻋﹶﺜ ﺮ ﺴﺖ ﺑﺂﺳ ٍ ﺖ ﹶﻟ ﻢ ﺗ ﹾﻔ ﻌ ﹾﻞ ﹶﻓﹶﻠ ﻓﹶـﺈ ﹾﻥ ﹶﺃﻧ ﻚ ﺍ ﹶﳌ ﹾﺄﻣــﻮ ﹸﻥ ِﻣﻨﻬﺎ ﻭ ﻋﻠﱠﻜﹶـﺎ ﺳﻘﹶــﺎ ﻙ ِﺑﻬﺎ ﺍ ﹶﳌ ﹾﺄﻣﻮ ﹸﻥ ﹶﻛ ﹾﺄ ﺳﹰﺎ ﺭﻭﻳ ﹰﺔ ﹶﻓﹶﺄﻧ ﻬﹶﻠ ﻗﺎﻝ :ﻭﺑﻌﺚ ﺎ ﺇﱃ ﺑﺠﲑ ،ﻓﻠﻤﺎ ﺃﺗﺖ ﺑﺠﲑﺍﹰ ،ﻛﺮﻩ ﺃﻥ ﻳﻜﺘﻤﻬﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج، ﻕ ﻭﺇﻧ ﻪ ﹶﻟ ﹶﻜﺬﹸﻭﺏ ،ﹶﺃﻧﺎ ﺻ ﺪ ﻓﺄﻧﺸﺪﻩ ﺇﻳﺎﻫﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ) :ﺳﻘﹶﺎ ﻙ ﺍ ﹶﳌ ﹾﺄﻣﻮﻥﹸ ، ﻒ ﺃﹸﻣﺎ ﻭﻻ ﺃﹶﺑﹰﺎ ﻋﹶﻠﻴ ِﻪ( ،ﻓﻘﺎﻝ :ﺃﺟﻞ .ﻗﺎﻝ :ﱂ ﻳﻠﻒ ﺍ ﹶﳌ ﹾﺄﻣﻮ ﹸﻥ( ،ﻭﳌﺎ ﲰﻊ ) :ﻋﻠﹶﻰ ﺧﻠﹸﻖ ﹶﻟ ﻢ ﺗ ﹾﻠ ِ ﻋﻠﻴﻪ ﺃﺑﺎﻩ ﻭﻻ ﺃﹸﻣﻪ ،ﰒ ﻗﺎﻝ ﲜﲑ ﻟﻜﻌﺐ: ﻼ ﻭﻫﻰ ﺃﺣـ ﺰﻡ ﻚ ﰲ ﺍﱠﻟﺘِﻰ ﺗﻠﹸﻮ ﻡ ﻋﻠﻴﻬﺎ ﺑﺎﻃِــ ﹰ ﻣـ ﻦ ﻣﺒِﻠ ﹲﻎ ﹶﻛﻌﺒﹰﺎ ﹶﻓ ﻬ ﹾﻞ ﹶﻟ ﺴﻠﹶـ ﻢ ﺕ ﻭ ﺣ ﺪﻩ ﹶﻓﺘﻨﺠـﻮ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺠﺎ ُﺀ ﻭﺗ ﺇﱃ ﺍﻟﻠﱠﻪ ﻻ ﺍﻟ ﻌﺰﻯ ﻭﻻ ﺍﻟﻼ ِ
٣٣٨ ﺴِﻠﻢ ﺐ ﻣ ﺱ ﺇﻻ ﻃﹶﺎ ِﻫﺮ ﺍﻟ ﹶﻘ ﹾﻠ ِ ﺖ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﹶﻟﺪﻯ ﻳ ﻮ ﻡ ﻻ ﻳﻨﺠﻮ ﻭﻟﻴﺲ ﺑِﻤـُ ﹾﻔِﻠ ٍ ﻓﹶــﺪِﻳ ﻦ ﺯ ﻫﻴ ٍﺮ ﻭﻫﻮ ﻻ ﺷﻰ َﺀ ﺩِﻳﻨ ﻪ ﻭﺩِﻳ ﻦ ﺃﰉ ﺳﻠﹾﻤﻰ ﻋﻠ ﻰ ﻣﺤـــ ﺮ ﻡ ﻓﻠﻤﺎ ﺑﻠﻎ ﻛﻌﺒﹰﺎ ﺍﻟﻜﺘﺎﺏ ،ﺿﺎﻗﺖ ﺑﻪ ﺍﻷﺭﺽ ،ﻭﺃﺷﻔﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﺃﺭﺟﻒ ﺑﻪ ﻣﻦ ﻛﺎﻥ ﰲ ﺣﺎﺿِﺮﻩ ﻣﻦ ﻋﺪﻭﻩ ،ﻓﻘﺎﻝ :ﻫﻮ ﻣﻘﺘﻮﻝ ،ﻓﻠﻤﺎ ﱂ ﳚﺪ ﻣﻦ ﺷﻰﺀ ﺑﺪﺍﹰ ،ﻗﺎﻝ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱴ ﳝﺪﺡ ﻓﻴﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺫﻛﺮ ﺧﻮﻓﻪ ﻭﺇﺭﺟﺎﻑ ﺍﻟﻮﺷﺎﺓ ﺑﻪ ﻣﻦ ﻋﺪﻭﻩ ،ﰒ ﺧﺮﺝ ﺣﱴ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ،ﻓﱰﻝ ﻋﻠﻰ ﺭﺟﻞ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻣﻌﺮﻓﺔ ﻣﻦ ﺟﻬﻴﻨﺔ ،ﻛﻤﺎ ﹸﺫﻛِﺮ ﱃ، ﻓﻐﺪﺍ ﺑﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﺻﻠﱠﻰ ﺍﻟﺼﺒﺢ ،ﻓﺼﻠﱠﻰ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﰒ ﺃﺷﺎﺭ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ،ﻓﻘﻢ ﺇﻟﻴﻪ ﻓﺎﺳﺘﺄ ِﻣﻨﻪ ،ﹶﻓﺬﹸ ِﻛ ﺮ ﱃ ﺃﻧﻪ ﻗﺎﻡ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺟﻠﺲ ﺇﻟﻴﻪ ،ﻓﻮﺿﻊ ﻳﺪﻩ ﰲ ﻳﺪﻩ ،ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﻳﻌ ِﺮﻓﹸﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺖ ﻗﺎﺑ ﹲﻞ ﻣﻨﻪ ﺇﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﻛﻌﺐ ﺍﺑﻦ ﺯﻫﲑ ﻗﺪ ﺟﺎﺀ ﻟﻴﺴﺘﺄ ِﻣﻨﻚ ﺗﺎﺋﺒﹰﺎ ﻣﺴﻠﻤﺎﹰ ،ﻓﻬﻞ ﺃﻧ ﺃﻧﺎ ﺟﺌﺘﻚ ﺑﻪ؟ ﻗﺎﻝ :ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻧﻌﻢ( .ﻗﺎﻝ :ﺃﻧﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﺤﺪﺛﲎ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ،ﺃﻧﻪ ﻭﺛﺐ ﻋﻠﻴﻪ ﺭﺟﻞ ﻣﻦ ﺏ ﻋﻨﻘﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﺍﻷﻧﺼﺎﺭ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺩﻋﲎ ﻭﻋﺪﻭ ﺍﻟﻠﱠﻪ ﺃﺿﺮ )ﺩﻋﻪ ﻋﻨﻚ ،ﻓﻘﺪ ﺟﺎﺀ ﺗﺎﺋﺒﹰﺎ ﻧﺎﺯﻋﹰﺎ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ( ﻗﺎﻝ :ﻓﻐﻀﺐ ﻛﻌﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﳌﺎ ﺻﻨﻊ ﺑﻪ ﺻﺎﺣﺒﻬﻢ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﱂ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺇﻻ ﲞﲑ، ﻓﻘﺎﻝ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻼﻣﻴﺔ ﺍﻟﱴ ﻳﺼﻒ ﻓﻴﻬﺎ ﳏﺒﻮﺑﺘﻪ ﻭﻧﺎﻗﺘﻪ ﺍﻟﱴ ﺃﻭﳍﺎ: ﺖ ﺳﻌﺎ ﺩ ﹶﻓ ﹶﻘ ﹾﻠﺒِﻰ ﺍﻟﻴ ﻮ ﻡ ﻣﺘﺒـــﻮﻝﹸ ﻣﺘﻴــ ﻢ ﺇﹾﺛ ﺮﻫﺎ ﹶﻟ ﻢ ﻳ ﹾﻔ ﺪ ﻣ ﹾﻜﺒــﻮ ﹸﻝ ﺑﺎﻧ ﻚ ﻳﺎ ﺍﺑ ﻦ ﺃﰉ ﺳ ﹾﻠﻤﻰ ﹶﻟ ﻤ ﹾﻘﺘـــﻮ ﹸﻝ ﻳﺴـﻌﻰ ﺍﻟ ﻐﻮﺍ ﹸﺓ ﺟﻨﺎﺑﻴﻬﺎ ﻭﹶﻗ ﻮﹸﻟﻬــ ﻢ ﺇﻧ ﺸﻐـــﻮ ﹸﻝ ﻚ ﻣ ﻚ ﺇﱏ ﻋﻨ ﺖ ﺁ ﻣﻠﹸـ ﻪ ﻻ ﺃﹸﹾﻟ ِﻬﻴﻨ ﻭﻗﹶـﺎ ﹶﻝ ﹸﻛﻞﱡ ﺻـﺪِﻳ ٍﻖ ﹸﻛﻨ ﹶﻓﻘﹸ ﹾﻠﺖ ﺧﻠﱡﻮﺍ ﹶﻃﺮِﻳﻘِﻰ ﹶﻻ ﹶﺃﺑﺎ ﹶﻟﻜﹸــﻢ ﹶﻓ ﹸﻜﻞﱡ ﻣﺎ ﹶﻗ ﺪ ﺭ ﺍﻟ ﺮﺣﻤ ﻦ ﻣ ﹾﻔﻌـــﻮ ﹸﻝ ﺤﻤـــﻮ ﹸﻝ ﻼ ﻣﺘﻪ ﻳﻮﻣﹰﺎ ﻋﻠﹶﻰ ﺁﻟ ٍﺔ ﺣ ﺪﺑﺎ َﺀ ﻣ ﺖ ﺳــ ﹶ ﹸﻛﻞﱡ ﺍﺑﻦ ﹸﺃﻧﺜﹶﻰ ﻭﺇﻥ ﻃﹶﺎﹶﻟ ﺖ ﺃ ﱠﻥ ﺭﺳــــﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﹶﺃ ﻭ ﻋﺪﱏ ﻭﺍﻟ ﻌ ﹾﻔ ﻮ ِﻋﻨ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﻣ ﹾﺄﻣـــﻮ ﹸﻝ ﻧﺒﹾﺌ ﻆ ﻭﺗ ﹾﻔﺼِﻴــ ﹸﻞ ﻼ ﻫﺪﺍ ﻙ ﺍﻟﱠﺬﻯ ﹶﺃ ﻋﻄﹶﺎ ﻙ ﻧﺎِﻓﹶﻠ ﹶﺔ ﺍﻟــ ــ ﹸﻘﺮﺁ ِﻥ ﻓﻴﻬﺎ ﻣﻮﺍﻋﻴ ﹲ ﻣ ﻬ ﹰ ﺕ ﰲ ﺍ َﻷﻗﹶﺎﻭﻳــ ﹸﻞ ﺐ ﻭﻟﻮ ﹶﻛﺜﹸـ ﺮ ﹶﻻ ﺗ ﹾﺄ ﺧ ﹶﺬﻧﻰ ِﺑﹶﺄ ﹾﻗﻮﺍ ِﻝ ﺍﻟﻮﺷـﺎ ِﺓ ﻭﻟﹶــ ﻢ ﹸﺃ ﹾﺫِﻧ ﺴ ﻤﻊ ﺍﻟﻔِﻴــ ﹸﻞ ﹶﻟ ﹶﻘ ﺪ ﹶﺃﻗﹸـــﻮ ﻡ ﻣﻘﹶﺎﻣﹰﺎ ﹶﻟ ﻮ ﻳﻘﹸـﻮﻡِ ﺑ ِﻪ ﺃﺭﻯ ﻭﹶﺃ ﺳ ﻤﻊ ﻣﺎ ﹶﻟ ﻮ ﻳ ﻑ ﺑـَﻮﺍ ِﺩﺭﻩ ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ﺗﻨﻮِﻳــ ﹸﻞ ﹶﻟ ﹶﻈﻞﱠ ﺗ ﺮ ﻋﺪِ ﻣ ﻦ ﺧــ ﻮ ٍ
٣٣٩ ﺕ ﹶﻗ ﻮﻟﹸﻪ ﺍﻟﻘِﻴــ ﹸﻞ ﻒ ﺫِﻯ ﻧﻘِﻤﺎ ٍ ﺿ ﻌﺖ ﻳﻤِﻴﻨِﻰ ﻣﺎ ﹸﺃﻧﺎ ِﺯﻋﻬـﺎ ﰲ ﹶﻛ ﺣـﺘﻰ ﻭ ﺏ ﻭﻣﺴﺆﻭ ﹸﻝ ﻑ ﻋﻨﺪﻯ ﺇﺫ ﹸﺃ ﹶﻛﱢﻠﻤــﻪ ﻭﻗﻴ ﹶﻞ ﺇﻧﻚ ﻣﻨﺴـــﻮ ﹶﻓﹶﻠﻬـ ﻮ ﹶﺃﺧﻮ ﺽ ﻣﺨـ ﺪﺭﻩ ﰲ ﺑ ﹾﻄ ِﻦ ﻋﺜﱠـــ ﺮ ﻏِﻴ ﹲﻞ ﺩﻭﻧﻪ ﻏِﻴـ ﹸﻞ ﺿﻴ ﻐ ٍﻢ ِﺑﻀﺮﺍ ِﺀ ﺍ َﻷ ﺭ ِ ِﻣ ﻦ ﺤ ﻢ ِﻣ ﻦ ﺍﻟﻨﺎﺱِ ،ﻣ ﻌﻔﹸﻮ ﺭ ﺧﺮﺍﺩِﻳــﻞﹸ ﺸ ﻬﻤﺎ ﹶﻟ ﺤﻢ ﺿِﺮﻏـَﺎ ﻣﻴﻦ ﻋﻴ ﻳﻐـ ﺪ ﻭ ﻓﻴ ﹾﻠ ِ ﺇﺫﺍ ﻳﺴـﺎﻭ ﺭ ِﻗﺮﻧﹰﺎ ﹶﻻ ﻳﺤِـــﻞﱡ ﹶﻟﻪ ﹶﺃ ﹾﻥ ﻳﺘﺮ ﻙ ﺍﻟ ِﻘ ﺮ ﹶﻥ ﺇ ﱠﻻ ﻭﻫﻮ ﻣ ﹾﻔﻠﹸــﻮ ﹸﻝ ﳉ ﻮ ﻧﺎﻓِــــ ﺮ ﹰﺓ ﻭﻻ ﺗﻤـــﺸﻰ ﺑﻮﺍﺩِﻳ ِﻪ ﺍﻷﺭﺍﺟِﻴـﻞﹸ ﻉﺍ ﹶ ِﻣﻨـ ﻪ ﺗ ﹶﻈﻞﱡ ِﺳﺒﺎ ﻭﻻ ﻳﺰﺍ ﹸﻝ ِﺑﻮﺍﺩِﻳ ِﻪ ﺃﺧﻮ ِﺛﻘﹶـــــ ٍﺔ ﻣﻀﺮﺝ ﺍﻟﺒ ﺰ ﻭﺍﻟ ﺪ ﺭﺳـــﺎ ِﻥ ﻣ ﹾﺄﻛﹸﻮ ﹸﻝ ﺴﻠﹸـﻮﻝﹸ ﻑ ﺍﻟﻠﱠﻪ ﻣ ﺴﺘﻀﺎ ُﺀ ﺑِــ ِﻪ ﻣ ﻬﻨــ ﺪ ِﻣ ﻦ ﺳﻴﻮ ِ ﺇ ﱠﻥ ﺍﻟ ﺮﺳـﻮ ﹶﻝ ﹶﻟﻨﻮ ﺭ ﻳ ﺶ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎﺋِﻠـُـ ﻬ ﻢ ِﺑﺒ ﹾﻄ ِﻦ ﻣﻜﱠ ﹶﺔ ﳌﺎ ﺃ ﺳﹶﻠﻤــﻮﺍ ﺯﻭﻟﹸــﻮﺍ ﺼﺒ ٍﺔ ِﻣ ﻦ ﻗﹸ ﺮﻳ ٍ ﰲ ﻋ ﻒ ِﻋﻨ ﺪ ﺍﻟﱢﻠﻘﹶـﺎ ِﺀ ﻭﻻ ﻣِﻴ ﹲﻞ ﻣﻌﺎﺯِﻳـــ ﹸﻞ ﺱ ﻭﻻ ﹸﻛﺸـ ﺯﺍﻟﹸﻮﺍ ﻓﹶﻤﺎ ﺯﺍ ﹶﻝ ﹶﺃﻧﻜﹶﺎ ﺏ ﺇﺫﹶﺍ ﻋ ﺮ ﺩ ﺍﻟﺴـﻮ ﺩ ﺍﻟﺘﻨﺎﺑِﻴـ ﹸﻞ ﺿ ﺮ ﺼﻤﻬﻢ ﺸ ﻰ ﺍﳉِﻤﺎ ِﻝ ﺍﻟ ﺰ ﻫ ِﺮ ﻳ ﻌ ِ ﳝﺸﻮ ﹶﻥ ﻣ ﺴ ِﺞ ﺩﺍﻭ ﺩ ﰲ ﺍ ﹶﳍﻴﺠﺎ ﺳﺮﺍﺑﻴــ ﹸﻞ ﲔ ﹶﺃﺑﻄﹶﺎ ﹲﻝ ﹶﻟﺒﻮﺳـﻬﻢِ ﻣ ﻦ ﻧ ﺷـــ ﻢ ﺍﻟ ﻌﺮﺍِﻧ ِ ﺖ ﳍﺎ ﺣﻠﹶــ ﻖ ﻛﹶﺄﻧﻬﺎ ﺣﹶﻠﻖ ﺍﻟ ﹶﻘﻔﹾﻌـﺎ ِﺀ ﻣﺠـــﺪﻭ ﹸﻝ ﺾ ﺳﻮﺍِﺑﻎﹸ ﹶﻗ ﺪ ﺷ ﱠﻜ ﺑﻴ ﺖ ِﺭ ﻣﺎ ﺣﻬــ ﻢ ﹶﻗ ﻮ ﻣﹰﺎ ﻭﹶﻟﻴﺴﻮﺍ ﻣﺠﺎﺯِﻳﻌﹰﺎ ﺇﺫﺍ ﻧِﻴﻠﹸــﻮﺍ ﹶﻟﻴﺴﻮﺍ ﻣﻔﹶﺎﺭِﻳ ﺢ ﺇ ﹾﻥ ﻧﺎﹶﻟ ﺕ ﺗ ﻬﻠِﻴـﻞﹸ ﺽ ﺍ ﹶﳌ ﻮ ِ ﹶﻻ ﻳﻘﹶﻊ ﺍﻟ ﱠﻄ ﻌ ﻦ ﺇ ﱠﻻ ﰲ ﻧﺤـﻮﺭِﻫــﻢ ﻭﻣﺎ ﹶﻟ ﻬ ﻢ ﻋ ﻦ ﺣِﻴﺎ ِ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻗﺎﻝ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻗﺘﺎﺩﺓ :ﻓﻠﻤﺎ ﻗﺎﻝ ﻛﻌﺐ: )ﺇﺫﹶﺍ ﻋ ﺮ ﺩ ﺍﻟﺴﻮ ﺩ ﺍﻟﺘﻨﺎﺑِﻴ ﹸﻞ( ﻭﺇﳕﺎ ﻋﲎ ﻣﻌﺸﺮ ﺍﻷﻧﺼﺎﺭ ﻟِﻤﺎ ﻛﺎﻥ ﺻﺎﺣﺒﻨﺎ ﺻﻨﻊ ﺑﻪ ﻣﺎ ﺻﻨﻊ ،ﻭﺧﺺ ﺍﳌﻬﺎﺟﺮﻳﻦ ﲟﺪﺣﺘﻪ ،ﻏﻀﺒﺖ ﻋﻠﻴﻪ ﺍﻷﻧﺼﺎﺭ ،ﻓﻘﺎﻝ ﺑﻌﺪ ﺃﻥ ﺃﺳﻠﻢ ﳝﺪﺡ ﺍﻷﻧﺼﺎﺭ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱴ ﻳﻘﻮﻝ ﻓﻴﻬﺎ: ﺐ ِﻣ ﻦ ﺻﺎﳊﻰ ﺍﻷﻧﺼـــﺎ ِﺭ ﻼ ﻳ ﺰ ﹾﻝ ﰲ ِﻣ ﹾﻘﻨ ٍ ﳊﻴـﺎ ِﺓ ﹶﻓ ﹶ ﻣ ﻦ ﺳـــ ﺮ ﻩ ﹶﻛ ﺮﻡ ﺍ ﹶ ﳋﻴﺎ ﺭ ﻫ ﻢ ﺑﻨﻮ ﺍ َﻷﺧﻴـــــﺎ ِﺭ ﻭ ِﺭﺛﹸﻮﺍ ﺍ ﹶﳌﻜﹶﺎ ِﺭ ﻡ ﻛﹶﺎﺑِـــﺮﹰﺍ ﻋ ﻦ ﻛﹶﺎِﺑـ ٍﺮ ﺇ ﱠﻥ ﺍ ِ ﳉﺒـــــﺎ ِﺭ ﺝ ﻭ ﺳ ﹾﻄ ﻮ ِﺓ ﺍ ﹶ ﲔ ﻧﻔﹸﻮﺳﻬـــــ ﻢ ِﻟﻨِﺒﻴﻬـ ﻢ ﻳ ﻮ ﻡ ﺍ ِﳍﻴﺎ ِ ﺍﻟﺒﺎ ِﺫِﻟ ﳋﻄﱠـــﺎ ِﺭ ﺱ ﻋ ﻦ ﹶﺃ ﺩﻳﺎِﻧﻬِــــﻢ ﺑِﺎ ﹶﳌﺸــ ﺮِﻓ ﻰ ﻭﺑِﺎﻟ ﹶﻘﻨﺎ ﺍ ﹶ ﻭﺍﻟﺬﱠﺍِﺋﺪِﻳ ﻦ ﺍﻟﻨﺎ ﺕ ﻳ ﻮ ﻡ ﺗﻌﺎﻧٍ ﻖ ﻭﻛِــــﺮﺍ ِﺭ ﲔ ﻧﻔﹸﻮ ﺳ ﻬ ﻢ ِﻟﻨِﺒﻴﻬِـــــ ﻢ ِﻟ ﹾﻠ ﻤ ﻮ ِ ﻭﺍﻟﺒﺎِﺋ ِﻌ ﻳﺘ ﹶﻄﻬـــــﺮﻭ ﹶﻥ ﻳ ﺮ ﻭﻧﻪ ﻧﺴﻜﹰﺎ ﹶﻟ ﻬ ﻢ ِﺑ ِﺪﻣﺎ ِﺀ ﻣ ﻦ ﻋِﻠﻘﹸﻮﺍ ِﻣ ﻦ ﺍﻟ ﹸﻜﻔﱠــــﺎ ِﺭ ﺖ ِﻋﻨ ﺪ ﻣﻌﺎِﻗ ِﻞ ﺍﻷ ﻋﻔﹶـــﺎ ِﺭ ﺤ ﺻﺒ ﺖ ِﻟﻴ ﻤﻨﻌﻮ ﻙ ﺇﹶﻟﻴﻬِــــﻢ ﹶﺃ ﻭﺇﺫﹶﺍ ﺣﹶﻠ ﹾﻠ
٣٤٠ ﲔ ﻣﻘﹶـﺎﺭِﻯ ﲔ ﺍﻟﻨﺎ ِﺯِﻟ ﺕ ﺍﻟﻨﺠﻮ ﻡ ﻓﹶﺈﻧﻬــــﻢ ﻟِﻠﻄــــﺎ ِﺭِﻗ ﹶﻗ ﻮ ﻡ ﺇﺫﺍ ﺧ ﻮ ِ ﻭﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﻣﻦ ﻓﺤﻮﻝ ﺍﻟﺸﻌﺮﺍﺀ ،ﻫﻮ ﻭﺃﺑﻮﻩ ،ﻭﺍﺑﻨﻪ ﻋﻘﺒﺔ ،ﻭﺍﺑﻦ ﺍﺑﻨﻪ ﺍﻟﻌﻮﺍﻡ ﺑﻦ ﻋﻘﺒﺔ ،ﻭﳑﺎ ﻳﺴﺘﺤﺴﻦ ﻟﻜﻌﺐ ﻗﻮﻟﻪ: ﺨﺒﻮ ٌﺀ ﻟﻪ ﺍﻟ ﹶﻘ ﺪﺭ ﺠﺒﻨـﻰ ﺳﻌــ ﻰ ﺍﻟ ﹶﻔﺘﻰ ﻭﻫﻮ ﻣ ﺠﺐِ ﻣ ﻦ ﺷﻰ ٍﺀ َﻷ ﻋ ﺖ ﹶﺃ ﻋ ﹶﻟ ﻮ ﹸﻛﻨ ﺲ ﻭﺍﺣِـــ ﺪ ﹲﺓ ﻭﺍ ﹶﳍ ﻢ ﻣﻨﺘﺸِـ ﺮ ﺲ ﻳﺪﺭ ﹸﻛﻬــﺎ ﻓﹶﺎﻟﻨ ﹾﻔ ﺴﻌﻰ ﺍﻟ ﹶﻔﺘﻰ ُﻷﻣﻮ ٍﺭ ﹶﻟﻴ ﻳ ﺵ ﻣﻤـــﺪﻭ ﺩ ﹶﻟﻪ ﺃ ﻣ ﹲﻞ ﹶﻻ ﺗﻨﺘﻬِﻰ ﺍﻟ ﻌﻴﻦ ﺣﺘﻰ ﻳﻨﺘﻬﻰ ﺍ َﻷﺛﹶــ ﺮ ﻭﺍ ﹶﳌ ﺮﺀُ ﻣﺎ ﻋﺎ ﻭﳑﺎ ﻳﺴﺘﺤﺴﻦ ﻟﻪ ﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ ﰲ ﺍﻟﻨﱮ ج: ﺗﺤﺪﻯ ِﺑ ِﻪ ﺍﻟﻨﺎﹶﻗﺔﹸ ﺍ َﻷ ﺩﻣﺎ ُﺀ ﻣ ﻌﺘﺠِـﺮﹰﺍ ﻟِﻠﺒ ﺮ ِﺩ ﻛﹶﺎﻟﺒ ﺪ ِﺭ ﺟﻠﱢﻰ ﹶﻟﻴﻠﹶﺔ ﺍﻟﻈﱡﻠﹶـ ِﻢ ﻓﻔﻰ ﻋِﻄﺎﹶﻓﻴ ِﻪ ﺃﻭ ﹶﺃﹾﺛﻨــﺎ ِﺀ ﺑ ﺮ ﺩﺗِـ ِﻪ ﻣﺎ ﻳ ﻌﹶﻠﻢ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﺩِﻳ ٍﻦ ﻭ ِﻣ ﻦ ﻛﹶـ ﺮ ِﻡ ﻓﺼﻞ
]ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﻛﺎﻧﺖ ﰲ ﺷﻬﺮ ﺭﺟﺐ ﺳﻨ ﹶﺔ ﺗﺴﻊ[ ﺏ ﻣﻦ ﺍﻟﺒﻼﺩ ،ﻭﺣﲔ ﺴ ﺮ ٍﺓ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ،ﻭ ﺟ ﺪ ٍ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﻛﺎﻧﺖ ﰲ ﺯﻣﻦ ﻋ ﻃﺎﺑﺖ ﺍﻟﺜﻤﺎﺭ ،ﻭﺍﻟﻨﺎﺱ ﻳﺤﺒﻮﻥ ﺍﳌﹸﻘﺎﻡ ﰲ ﲦﺎﺭﻫﻢ ﻭﻇِﻼﳍﻢ ،ﻭﻳﻜﺮﻫﻮﻥ ﺷﺨﻮﺻﻬﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ،ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﻠﱠﻤﺎ ﳜﺮﺝ ﰲ ﻏﺰﻭﺓ ﺇﻻ ﻛﻨﻰ ﻋﻨﻬﺎ ،ﻭﻭﺭﻯ ﺑﻐﲑﻫﺎ ،ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣِﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻟﺒﻌﺪ ﺍﻟﺸﻘﺔ ،ﻭﺷِﺪﺓ ﺍﻟﺰﻣﺎﻥ. ﺠ ﺪ ﺑ ِﻦ ﻗﻴﺲ ﺃﺣﺪ ﺑﲎ ﺳﻠﻤﺔ) :ﻳﺎ ﺕ ﻳﻮﻡ ،ﻭﻫﻮ ﰲ ﺟﻬﺎﺯﻩ ﻟﻠ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺫﺍ ﺻ ﹶﻔ ِﺮ(؟ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﹶﺃ ﻭ ﺗﺄﺫ ﹸﻥ ﱃ ﻭﻻ ﺗ ﹾﻔِﺘﻨﻰ؟ ﻼ ِﺩ ﺑﲎ ﺍ َﻷ ﻚ ﺍﻟﻌﺎ ﻡ ﰲ ِﺟ ﹶ ﺟﺪ؛ ﻫ ﹾﻞ ﹶﻟ ﺖ ﷲ ﻟﻘﺪ ﻋﺮﻑ ﻗﻮﻣﻰ ﺃﻧﻪ ﻣﺎ ﻣِﻦ ﺭﺟٍ ﻞ ﺑﺄﺷ ﺪ ﻋﺠﺒﹰﺎ ﺑﺎﻟﻨﺴﺎﺀ ﻣﲎ ،ﻭﺇﻧﻰ ﺃﺧﺸﻰ ﺇﻥ ﺭﺃﻳ ﻓﻮﺍ ِ ﻚ (، ﺽ ﻋﻨﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻗﺎﻝ) :ﹶﻗ ﺪ ﹶﺃ ِﺫﻧﺖ ﹶﻟ ﻧﺴﺎ َﺀ ﺑﲎ ﺍﻷﺻﻔﺮ ﺃﻥ ﻻ ﺃﺻِﺒﺮ ،ﻓﺄﻋﺮ ﻓﻔﻴﻪ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ﴿ :ﻭ ِﻣﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮ ﹸﻝ ﺍﺋ ﹶﺬ ﹾﻥ ﻟﱢﻰ ﻭﻻ ﺗ ﹾﻔِﺘﻨﻰ﴾ ]ﺍﻟﺘﻮﺑﺔ[٤٩ : ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ :ﻻ ﺗﻨ ِﻔﺮﻭﺍ ﰲ ﺍ ﹶ ﳊﺮ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻓﻴﻬﻢ ﴿ :ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﺤ ﺮ﴾ ﺍﻵﻳﺔ ]ﺍﻟﺘﻮﺑﺔ.[٨١ : ﹶﻻ ﺗﻨ ِﻔﺮﻭﹾﺍ ﰲ ﺍﹾﻟ ﺾ ﺃﻫ ﹶﻞ ﺍﻟ ِﻐﻨﻰ ﻋﻠﻰ ﳉﻬﺎﺯ ،ﻭﺣ ﺱ ﺑﺎ ﹶ ﺛﹸﻢ ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺟ ﺪ ﰲ ﺳﻔﺮﻩ ،ﻭﺃﻣﺮ ﺍﻟﻨﺎ ﺍﻟﻨﻔﻘﺔ ﻭﺍﳊﹸﻤﻼﻥ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﱠﻪ ،ﻓﺤﻤﻞ ﺭﺟﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟ ِﻐﻨﻰ ﻭﺍﺣﺘﺴﺒﻮﺍ ،ﻭﺃﻧﻔﻖ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎ ﹸﻥ ﰲ ﺫﻟﻚ ﻧﻔﻘ ﹰﺔ ﻋﻈﻴﻤﺔ ﱂ ﻳﻨ ِﻔ ﻖ ﺃﺣ ﺪ ﻣِﺜﻠﻬﺎ.
٣٤١ )(١
ﻒ ﺩﻳﻨﺎﺭ ﻋﻴﻨﹰﺎ. ﻗﻠﺖ :ﻛﺎﻧﺖ ﺛﻼﲦﺎﺋﺔ ﺑﻌﲑ ﺑﺄﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑِﻬﺎ ﻭ ﻋﺪﺎ ،ﻭﺃﻟ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﺳﻌﺪ ﻗﺎﻝ :ﺑﻠﻎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺃ ﱠﻥ ﺍﻟﺮﻭ ﻡ ﻗﺪ ﲨﻌﺖ ﲨﻮﻋﹰﺎ ﻛﺜﲑﺓ ﺑﺎﻟﺸﺎﻡ، ﺨﻢ ،ﻭﺟﺬﺍﻡ ،ﻭﻋﺎ ِﻣﻠﹶﺔ ،ﻭﻏﺴﺎﻥ، ﻭﺃﻥ ِﻫ ﺮﻗﹾﻞ ﻗﺪ ﺭﺯﻕ ﺃﺻﺤﺎﺑﻪ ﻟﺴﻨﺔ ،ﻭﺃﺟﻠﺒﺖ ﻣﻌﻪ ﹶﻟ ﻭﻗ ﺪَﻣﻮﺍ ﻣﻘﺪﻣﺎﻢ ﺇﱃ ﺍﻟﺒﻠﻘﺎﺀ. ﻭﺟﺎﺀ ﺍﻟﺒﻜﱠﺎﺅﻭﻥ ﻭﻫﻢ ﺳﺒﻌﺔ ﻳﺴﺘﺤ ِﻤﻠﹸﻮﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ) :ﻻ ﺃﺟ ﺪ ﻣﺎ ﺾ ﻣﻦ ﺍﻟﺪﻣﻊ ﺣﺰﻧﹰﺎ ﺃﻥ ﻻ ﳚﺪﻭﺍ ﻣﺎ ﻳﻨﻔﻘﻮﻥ ،ﻭﻫﻢ ﹶﺃ ﺣ ِﻤﻠﹸﻜﻢ ﻋﹶﻠﻴﻪ( ،ﻓﺘﻮﱠﻟﻮﺍ ﻭﺃﻋﻴﻨﻬﻢ ﺗﻔﻴ ﺳﺎ ﹸﱂ ﺑﻦ ﻋﻤﲑ ،ﻭﻋ ﹾﻠﺒﺔﹸ ﺑ ﻦ ﺯﻳﺪ ،ﻭﺃﺑﻮ ﻟﻴﻠﻰ ﺍﳌﺎﺯﱏ ،ﻭﻋﻤﺮﻭ ﺑﻦ ﻋﻨﻤﺔ ،ﻭﺳﻠﻤﺔ ﺑﻦ ﺻﺨﺮ، ﻭﺍﻟ ِﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ. ﻭﰱ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ :ﻭﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣ ﻐﻔﱠﻞ ،ﻭﻣﻌ ِﻘ ﹸﻞ ﺑﻦ ﻳﺴﺎﺭ. ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ :ﺍﻟﺒﻜﱠﺎﺅﻭﻥ ﺑﻨﻮ ﻣ ﹶﻘﺮﻥ ﺍﻟﺴﺒﻌﺔ ،ﻭﻫﻢ ﻣﻦ ﻣﺰﻳﻨﺔ (٢).ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ: ﻳﻌ ﺪ ﻓﻴﻬﻢ ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﹸﻤﺎﻡ ﺑﻦ ﺍﳉﹶﻤﻮﺡ. ﻭﺃﺭﺳﻞ ﺃﺑﺎ ﻣﻮﺳﻰ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟِﻴﺤﻤِﻠﻬﻢ ،ﻓﻮﺍﻓﺎﻩ ﻏﻀﺒﺎﻥ ،ﻓﻘﺎﻝ: ﲪﻠﹸﻜﻢ ﻋﻠﻴﻪ( ،ﰒ ﺃﺗﺎﻩ ﺇﺑﻞ ،ﻓﺄﺭﺳﻞ ﺇﻟﻴﻬﻢ ،ﰒ ﻗﺎﻝ) :ﻣﺎ ﷲ ﻻ ﺃﲪﻠﻜﻢ ،ﻭﻻ ﺃﹶﺟ ﺪ ﻣﺎ ﺃ ِ )ﻭﺍ ِ ﷲ ﹶﻻ ﹶﺃ ﺣِﻠﻒ ﻋﻠﹶﻰ ﻳ ِﻤﲔٍ ،ﹶﻓﹶﺄﺭﻯ ﹶﻏﻴ ﺮﻫﺎ ﺧﻴ ﺮﹰﺍ ﲪ ﹾﻠﺘﻜﹸﻢ ،ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﻠﱠﻪ ﺣ ﻤﹶﻠﻜﹸﻢ ،ﻭﺇﻧﻰ ﻭﺍ ِ ﹶﺃﻧﺎ )(٣ ِﻣﻨﻬﺎ ،ﺇ ﱠﻻ ﹶﻛﻔﱠ ﺮﺕ ﻋ ﻦ ﻳﻤِﻴﲎ ﻭﹶﺃﺗﻴ ﺖ ﺍﻟﱠﺬﻯ ﻫ ﻮ ﺧﻴ ﺮ( . ﻓﺼﻞ
]ﰲ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﻋ ﹾﻠﺒﺔ ﺑﻦ ﺯﻳﺪ[ ﺕ ﺑﺎﳉﻬﺎﺩ، ﻭﻗﺎﻡ ﻋﻠﺒﺔ ﺑﻦ ﺯﻳﺪ ﻓﺼﻠﱠﻰ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺑﻜﻰ ،ﻭﻗﺎﻝ :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻚ ﻗﺪ ﺃﻣﺮ ﺖ ﻓﻴﻪ ،ﰒ ﱂ ﲡﻌﻞ ﻋﻨﺪﻯ ﻣﺎ ﺃﺗﻘﻮﻯ ﺑﻪ ﻣﻊ ﺭﺳﻮﻟﻚ ،ﻭﱂ ﲡﻌﻞ ﰲ ﻳﺪ ﺭﺳﻮﻟﻚ ﻣﺎ ﻭﺭﻏﱠﺒ ﳛ ِﻤﻠﹸﲎ ﻋﻠﻴﻪ ،ﻭﺇﱏ ﺃﺗﺼﺪﻕ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺑﻜﻞ ﻣ ﹾﻈِﻠ ﻤ ٍﺔ ﺃﺻﺎﺑﲎ ﻓﻴﻬﺎ ﻣِﻦ ﻣﺎﻝ ،ﺃﻭ ﺟﺴﺪ، ) (١ﺃﺧﺮﺝ ﺃﲪﺪ ) ،(٦٣/٥ﻭﺍﻟﺘﺮﻣﺬﻱ ) (٣٧٠٢ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲰﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺟﺎﺀ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺇﱃ ﺍﻟﻨﱯ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﰲ ﺛﻮﺑﻪ ﺣﲔ ﺟﻬﺰ ﺍﻟﻨﱯ ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ، ﻗﺎﻝ :ﻓﺼﺒﻬﺎ ﰲ ﺣﺠﺮ ﺍﻟﻨﱯ ﻓﺠﻌﻞ ﺍﻟﻨﱯ ﻳﻘﻠﺒﻬﺎ ﺑﻴﺪﻩ ﻭﻳﻘﻮﻝ :ﻣﺎ ﻋﺜﻤﺎﻥ ﻣﺎ ﻋﻤﻞ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﻭﺳﻨﺪﻩ ﺣﺴﻦ. ) (٢ﺍﺑﻦ ﺳﻌﺪ ).(١٦٥/٢ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٨٥ ،٨٤/٨ﰲ ﺍﳌﻐﺎﺯﻱ.
٣٤٢ ﺼ ﺪﻕ ﻫ ِﺬ ِﻩ ﺍﻟﱠﻠﻴﻠﹶﺔ(؟ .ﻓﻠﻢ ﻳﻘﻢ ﺃﻭ ﻋِﺮﺽ ،ﰒ ﺃﺻﺒﺢ ﻣﻊ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﺃﻳ ﻦ ﺍﳌﹸﺘ ﺸ ﺮ ﺼ ﺪﻕ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﻢ( ،ﹶﻓﻘﹶﺎﻡ ﺇﻟﻴﻪ ،ﻓﺄﺧﱪﻩ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج) :ﹶﺃﺑ ِ ﺇﻟﻴﻪ ﺃﺣﺪ ،ﰒ ﻗﺎﻝ) :ﹶﺃﻳ ﻦ ﺍﳌﹸﺘ )(١ ﺖ ﰲ ﺍﻟ ﺰﻛﹶﺎ ِﺓ ﺍﳌﺘ ﹶﻘﺒﻠﹶﺔ( . ﺤ ﻤ ٍﺪ ِﺑﻴ ِﺪ ِﻩ ﹶﻟ ﹶﻘ ﺪ ﻛﹸِﺘﺒ ﻓﹶﻮﺍﻟﺬﻯ ﻧ ﹾﻔﺲ ﻣ ﺏ ﻟﻴﺆﺫﻥ ﳍﻢ ،ﻓﻠﻢ ﻳ ﻌ ِﺬﺭﻫﻢ .ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻭﻫﻢ ﺍﺛﻨﺎﻥ ﻭﺟﺎ َﺀ ﺍﳌﻌ ﱢﺬﺭﻭ ﹶﻥ ﻣﻦ ﺍﻷﻋﺮﺍ ِ ﻭﲦﺎﻧﻮﻥ ﺭﺟﻼﹰ ،ﻭﻛﺎﻥ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑ ﻦ ﹸﺃﺑﻰ ﺑﻦ ﺳﻠﻮﻝ ﻗﺪ ﻋﺴﻜﺮ ﻋﻠﻰ ﺛﻨﻴﺔ ﺍﻟﻮﺩﺍﻉ ﰲ ﺣﻠﻔﺎﺋﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻓﻜﺎﻥ ﻳﻘﺎﻝ :ﻟﻴﺲ ﻋﺴﻜﺮﻩ ﺑﺄﻗ ﱢﻞ ﺍﻟﻌﺴﻜﺮﻳﻦ ،ﻭﺍﺳﺘﺨﻠﻒ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺍﻷﻧﺼﺎﺭﻯ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ :ﺳﺒﺎﻉ ﺑﻦ ﻋ ﺮﹸﻓ ﹶﻄﺔﹶ ،ﻭﺍﻷﻭﻝ ﺃﺛﺒﺖ. ﻓﻠﻤﺎ ﺳﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﲣﻠﱠﻒ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﻭ ﻣ ﻦ ﻛﺎﻥ ﻣﻌﻪ ،ﻭﲣﻠﱠﻒ ﻧﻔﹶﺮ ﻣِﻦ ﺐ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻫِﻼ ﹸﻝ ﺍﺑﻦ ﺃﹸﻣﻴﺔ ،ﻭ ﻣﺮﺍ ﺭﺓﹸ ﺍﳌﺴﻠﻤﲔ ﻣِﻦ ﻏﲑ ﺷﻚ ﻭﻻ ﺍﺭﺗﻴﺎﺏ ،ﻣﻨﻬﻢ :ﻛﻌ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺑﻮ ﺧﻴﺜﻤﺔ ﺍﻟﺴﺎﳌﻰ ،ﻭﺃﺑﻮ ﺫﺭ ،ﰒ ﳊﻘﻪ ﺃﺑﻮ ﺧﻴﺜﻤﺔ ،ﻭﺃﺑﻮ ﺫﺭ ،ﻭﺷﻬﺪﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺛﻼﺛﲔ ﺃﻟﻔﹰﺎ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻭﺍﳋﻴ ﹸﻞ ﻋﺸﺮﺓ ﺁﻻﻑ ﻓﺮﺱ ،ﻭﺃﻗﺎﻡ ﺎ ﻋﺸﺮﻳﻦ ﻟﻴﻠﺔ ﻳﻘﺼﺮ ﺍﻟﺼﻼﺓ ،ﻭ ِﻫ ﺮ ﹾﻗﻞﹸ ﻳﻮﻣﺌ ِﺬ ﲝﻤﺺ. ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﳌﺎ ﺃﺭﺍﺩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳋﺮﻭﺝ ،ﺧﻠﱠﻒ ﻋﻠ ﻰ ﺑ ﻦ ﺃﰉ ﻃﺎﻟﺐ ﻋﻠﻰ ﻒ ﺑﻪ ﺍﳌﻨﺎﻓﻘﻮﻥ ،ﻭﻗﺎﻟﻮﺍ :ﻣﺎ ﺧﻠﱠﻔﻪ ﺇﻻ ﺍﺳﺘﺜﻘﺎ ﹰﻻ ﻭﲣﻔﻔﹰﺎ ﻣﻨﻪ ،ﻓﺄﺧﺬ ﻋﻠ ﻰ ﺭﺿﻰ ﺃﻫﻠﻪ ،ﻓﺄ ﺭ ﺟ ﱮ ﳉ ﺮﻑِ ،ﻓﻘﺎﻝ :ﻳﺎ ﻧ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺳِﻼﺣﻪ ،ﰒ ﺧﺮﺝ ﺣﱴ ﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻧﺎﺯﻝ ﺑﺎ ﹸ ﺖ ﻣﲎ ،ﻓﻘﺎﻝ ) :ﹶﻛ ﹶﺬﺑﻮﺍ، ﺍﻟﻠﱠﻪ؛ ﺯﻋﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺃﹶﻧﻚ ﺇﳕﺎ ﺧﻠﱠﻔﺘﲎ ﻷﻧﻚ ﺍﺳﺘﺜﻘﻠﺘﲎ ﻭﲣﻔﻔ ﻼ ﺗ ﺮﺿﻰ ﺃ ﹾﻥ ﺖ ﻭﺭﺍﺋِﻰ ،ﻓﺎﺭﺟ ﻊ ﻓﹶﺎ ﺧﹸﻠﻔﹾﲎ ﰲ ﺃ ﻫﻠِﻰ ﻭﹶﺃ ﻫِﻠﻚ ،ﹶﺃﹶﻓ ﹶ ﻚ ﳌﺎ ﺗﺮ ﹾﻛ ﻭﻟ ِﻜﻨﻰ ﺧﻠﱠ ﹾﻔﺘ )(٢ ﺗﻜﹸﻮ ﹶﻥ ِﻣﻨﻰ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﻫﺎﺭﻭﻥ ِﻣ ﻦ ﻣﻮﺳﻰ؟ ﺇﻻ ﺃﻧ ﻪ ﻻ ﻧِﺒ ﻰ ﺑ ﻌﺪِﻯ( ﻓﺮﺟﻊ ﻋﻠ ﻰ ﺇﱃ ﺍﳌﺪﻳﻨﺔ. ﹸﺛﻢ ﺇ ﱠﻥ ﺃﺑﺎ ﺧﻴﺜﻤﺔ ﺭﺟﻊ ﺑﻌﺪ ﺃﻥ ﺳﺎﺭ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﻳﺎﻣﹰﺎ ﺇﱃ ﺃﻫﻠﻪ ﰲ ﻳﻮﻡ ﺣﺎﺭ، ﲔ ﳍﻤﺎ ﰲ ﺣﺎﺋﻄﻪ ،ﻗﺪ ﺭﺷﺖ ﹸﻛﻞﱡ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻋﺮﻳﺸﻬﺎ، ﻓﻮﺟﺪ ﺍﻣﺮﺃﺗﲔ ﻟﻪ ﰲ ﻋﺮﻳﺸ ِ ﺕ ﻟﻪ ﻣﺎﺀ ،ﻭﻫﻴﺄﺕ ﻟﻪ ﻓﻴﻪ ﻃﻌﺎﻣﺎﹰ ،ﻓﻠﻤﺎ ﺩﺧﻞ ،ﻗﺎﻡ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻌﺮﻳﺶ ،ﻓﻨﻈﺮ ﺇﱃ ﻭﺑ ﺮ ﺩ ) (١ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻭﺭﺩ ﻣﺴﻨﺪﺍ ﻣﻮﺻﻮﻻ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﺍﻹﺻﺎﺑﺔ ) (٤٩٣/٢ﻣﻦ ﺣﺪﻳﺚ ﳎﻤﻊ ﺑﻦ ﺣﺎﺭﺛﺔ. ) (٢ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) (٨٦/٨ﻭﻣﺴﻠﻢ ).(٣١) (٢٤٠٤
٣٤٣ ﻀﺢ،ﻩ ٤ﻭﺍﻟﺮﻳﺢ ،ﻭﺍﳊﺮ ،ﻭﺃﺑﻮ ﺧﻴﺜﻤﺔ ﺍﻣﺮﺃﺗﻴﻪ ﻭﻣﺎ ﺻﻨﻌﺘﺎ ﻟﻪ ،ﻓﻘﺎﻝ :ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻟ ﷲ ﺼﻒِ ،ﰒ ﻗﺎﻝ :ﻭﺍ ِ ﰲ ِﻇ ﱟﻞ ﺑﺎﺭﺩ ،ﻭﻃﻌﺎﻡ ﻣﻬﻴﺄ ،ﻭﺍﻣﺮﺃﺓ ﺣﺴﻨﺎﺀ ،ﰲ ﻣﺎﻟﻪ ﻣﻘﻴﻢ؟ ﻣﺎ ﻫﺬﺍ ﺑﺎﻟﻨ ﺶ ﻭﺍﺣﺪﺓ ﻣﻨﻜﻤﺎ ﺣﱴ ﺃﳊ ﻖ ﺑﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻬﻴﺌﺎ ﱃ ﺯﺍﺩﺍﹰ ،ﻓﻔﻌﻠﺘﺎ ،ﰒ ﻗﺪﻡ ﻻ ﺃﺩﺧﻞ ﻋﺮﻳ ﻧﺎﺿِﺤﻪ ،ﻓﺎﺭﲢﻠﻪ ،ﰒ ﺧﺮﺝ ﰲ ﻃﻠﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﱴ ﺃﺩﺭﻛﻪ ﺣﲔ ﻧﺰﻝ ﺗﺒﻮﻙ ،ﻭﻗﺪ ﻛﺎﻥ ﺃﺩﺭﻙ ﺃﺑﺎ ﺧﻴﺜﻤﺔ ﻋﻤ ﲑ ﺑﻦ ﻭﻫﺐ ﺍﳉﻤﺤﻰ ﰲ ﺍﻟﻄﺮﻳﻖ ﻳﻄﻠﹸﺐ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺘﺮﺍﻓﻘﺎ ﺣﱴ ﺇﺫﺍ ﺩﻧﻮﺍ ﻣﻦ ﺗﺒﻮﻙ ،ﻗﺎﻝ ﺃﺑﻮ ﺧﻴﺜﻤﺔ ِﻟﻌﻤﲑ ﺑﻦ ﻭﻫﺐ :ﺇ ﱠﻥ ﱃ ﺫﻧﺒﺎﹰ ،ﻓﻼ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﺨﻠﱠﻒ ﻋﲎ ﺣﱴ ﺁﺗ ﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻔﻌﻞ ﺣﱴ ﺇﺫﺍ ﺩﻧﺎ ﻣِﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻧﺎﺯﻝ ﺐ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻣﻘﺒﻞ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﹸﻛ ﻦ ﺃﺑﺎ ﺑﺘﺒﻮﻙ ،ﻗﺎﻝ ﺍﻟﻨﺎﺱ :ﻫﺬﺍ ﺭﺍﻛ ﺥ ﺃﻗﺒﻞ ،ﻓﺴﻠﱠﻢ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ ﺃﺑﻮ ﺧﻴﺜﻤﺔ ،ﻓﻠﻤﺎ ﺃﻧﺎ ﺧﻴﹶﺜ ﻤ ﹶﺔ( ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻫﻮ ﻭﺍ ِ ﻚ ﻳﺎ ﺃﺑﺎ ﺧﻴﹶﺜﻤﺔ( ،ﻓﺄﺧ ﱪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻭﱃ ﹶﻟ )(١ ﺧﱪﻩ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﻴ ﺮﹰﺍ ﻭﺩﻋﺎ ﻟﻪ ﲞﲑ. ﺸ ﺮﺑﻮﺍ ِﻣ ﻦ ﻣﺎِﺋﻬﺎ ﳊﺠﺮ ﺑﺪﻳﺎﺭ ﲦﻮﺩ ،ﻗﺎﻝ) :ﻻ ﺗ ﻭﻗﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﻣ ﺮ ﺑﺎ ِ ﺠﻨﺘﻤﻮﻩ ﻓﹶﺎ ﻋِﻠﻔﹸﻮﻩ ﺍﻹِﺑﻞﹶ ،ﻭﻻ ﲔ ﻋ ﺠ ٍ ﺿﺆﻭﺍ ِﻣﻨﻪ ﻟِﻠﺼﻼﺓِ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﻋ ِ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﺗﺘ ﻮ ﺐ ﻟﻪ( ،ﻓﻔﻌﻞ ﺍﻟﻨﺎﺱ ،ﺇﻻ ﺃ ﱠﻥ ﺨﺮ ﺟ ﻦ ﺃ ﺣ ﺪ ﻣﻨﻜﻢ ﺇﻻ ﻭﻣﻌﻪ ﺻﺎ ِﺣ ﺗ ﹾﺄﻛﹸﻠﹸﻮﺍ ِﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﻳ ﺭﺟﻠﲔ ﻣﻦ ﺑﲎ ﺳﺎﻋﺪﺓ ﺧﺮﺝ ﺃﺣـﺪﳘﺎ ﳊﺎﺟﺘﻪ ،ﻭﺧﺮﺝ ﺍﻵﺧ ﺮ ﰲ ﻃﻠﺐ ﺑﻌﲑﻩ ،ﻓﺄﻣﺎ ﺍﻟﺬﻯ ﺧﺮﺝ ﳊﺎﺟﺘﻪ ،ﻓﺈﻧﻪ ﺧﻨِﻖ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ،ﻭﺃﻣﺎ ﺍﻟﺬﻯ ﺧﺮﺝ ﰲ ﻃﻠﺐ ﺑﻌﲑﻩ ،ﻓﺎﺣﺘﻤﻠﺘﻪ ﺍﻟﺮﻳ ﺢ ﺣﱴ ﻃﺮﺣﺘﻪ ﲜﺒﻠﻰ ﻃﻴﺊ ،ﻓﺄﹸﺧ ﱪ ﺑﺬﻟﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ) :ﺃ ﹾﱂ ﺃﻧ ﻬﻜﹸﻢ ﹶﺃ ﹾﻥ ﻻ ﺝ ﺃ ﺣ ﺪ ِﻣﻨﻜﹸﻢ ﺇ ﱠﻻ ﻭ ﻣ ﻌﻪ ﺻﺎ ِﺣﺒﻪ( ،ﰒ ﺩﻋﺎ ﻟﻠﺬﻯ ﺧِﻨ ﻖ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻓﺸﻔﻰ ،ﻭﺃﻣﺎ ﺨﺮ ﻳ )(٢ ﺍﻵﺧﺮ ،ﻓﺄﻫﺪﺗﻪ ﻃﻴﺊ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ. ﻗﻠﺖ :ﻭﺍﻟﺬﻯ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ،ﻣﻦ ﺣﺪﻳﺚ ﺃﰉ ﺣﻤﻴﺪ :ﺍﻧﻄﻠﻘﻨﺎ ﺣﱴ ﹶﻗ ِﺪ ﻣﻨﺎ ﺗﺒﻮﻙ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﺐ ﻋﹶﻠﻴﻜﹸﻢ ﺍﻟﻠﱠﻴﹶﻠ ﹶﺔ ﺭِﻳ ﺢ ﺷﺪِﻳ ﺪﺓﹲ ،ﻓﹶﻼ ﻳ ﹸﻘ ﻢ ِﻣﻨﻜﹸﻢ ﺃ ﺣﺪ ،ﻓﹶﻤ ﻦ ﻛﺎ ﹶﻥ ﹶﻟﻪ ﺑ ِﻌ ﲑ ﹶﻓ ﹾﻠﻴﺸ ﺪ ) ﺳﺘﻬ ) (١ﺍﻟﻀﺢ :ﺍﻟﺸﻤﺲ. ) (٢ﺍﺑﻦ ﻫﺸﺎﻡ ) (٥٢١ ،٥٢٠/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻼ ﺳﻨﺪ.
٣٤٤ )(١
ﺠﺒﹶﻠ ﻰ ﹶﻃﻰﺀ. ِﻋﻘﹶﺎﻟﻪ (ﻓﻬﺒﺖ ﺭِﻳ ﺢ ﺷﺪِﻳﺪﺓ ،ﻓﻘﺎﻡ ﺭﺟﻞ ﻓﺤﻤﻠﺘﻪ ﺍﻟﺮﻳ ﺢ ﺣﱴ ﺃﻟﻘﺘﻪ ِﺑ ﳊﺠﺮ ،ﺳﺠﻰ ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ :ﺑﻠﻐﲎ ﻋﻦ ﺍﻟ ﺰﻫﺮﻯ ﺃﻧﻪ ﻗﺎﻝ :ﳌﺎ ﻣ ﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺎ ِ ﺴﻬﻢ ﺕ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻇﹶﻠﻤﻮﺍ ﹶﺃﻧ ﹸﻔ ﺚ ﺭﺍﺣﻠﺘﻪ ،ﰒ ﻗﺎﻝ) :ﻻ ﺗ ﺪﺧﻠﹸﻮﺍ ﺑﻴﻮ ﺛﻮﺑﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ،ﻭﺍﺳﺘﺤ ﱠ )(٢ ﺇ ﱠﻻ ﻭﹶﺃﻧﺘﻢ ﺑﺎﻛﹸﻮ ﹶﻥ ﺧﻮﻓﹰﺎ ﺃ ﹾﻥ ﻳﺼِﻴﺒﻜﹸﻢ ﻣﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ(. ﻗﻠﺖ :ﰲ )ﺍﻟﺼﺤﻴﺤﲔ() (٣ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ،ﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ) :ﻻ ﲔ ﺇ ﱠﻻ ﺃ ﹾﻥ ﺗﻜﹸﻮﻧﻮﺍ ﺑﺎ ِﻛﲔ ،ﻓﺈ ﹾﻥ ﱂ ﺗﻜﹸﻮﻧﻮﺍ ﺑﺎ ِﻛﲔ ،ﻓﹶﻼ ﺗ ﺪﺧﻠﻮﺍ ﻋﻠﻰ ﻫﺆﻻ ِﺀ ﺍﻟ ﹶﻘ ﻮ ِﻡ ﺍﳌﹸ ﻌﺬﱠِﺑ )(٤ ﺗ ﺪﺧﻠﻮﺍ ﻋﹶﻠﻴﻬِﻢ ﻻ ﻳﺼِﻴﺒﻜﻢ ِﻣﹾﺜﻞﹸ ﻣﺎ ﹶﺃﺻﺎﺑﻬﻢ( . )(٥ ﻭﰱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﺃﻧﻪ ﺃﻣﺮﻫﻢ ﺑﺈﻟﻘﺎﺀ ﺍﻟﻌﺠﲔ ﻭﻃﺮﺣﻪ. ﺠﲔ ،ﻭﺃﻥ ﻳﻬﺮِﻳﻘﹸﻮﺍ ﺍﳌﺎﺀَ، ﻭﰱ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( :ﺃﻧﻪ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳ ﻌﻠِﻔﻮﺍ ﺍﻹﺑ ﹶﻞ ﺍﻟ ﻌ ِ ﻯ ﺃﻳﻀﺎﹰ ،ﻭﻗﺪ ﺣﻔﻆ ﺭﺍﻭﻳﻪ ﻭﻳﺴﺘﻘﻮﺍ ﻣﻦ ﺍﻟﺒﺌﺮ ﺍﻟﱴ ﻛﺎﻧﺖ ﺗ ِﺮﺩﻫﺎ ﺍﻟﻨﺎﻗﺔ (٦).ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭ ﻣﺎ ﱂ ﳛﻔﻈﻪ ﻣ ﻦ ﺭﻭﻯ ﺍﻟﻄﺮﺡ. ﻭﺫﻛﺮ ﺍﻟﺒﻴﻬﻘ ﻰ ﺃﻧﻪ ﻧﺎﺩﻯ ﻓﻴﻬﻢ :ﺍﻟﺼﻼ ﹶﺓ ﺟﺎﻣﻌﺔ ،ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ،ﻗﺎﻝ) :ﻋﻼ ﻡ ﺠﺐِ ﻣﻨﻬﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ، ﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻬﻢ( ،ﻓﻨﺎﺩﺍﻩ ﺭﺟﻞ ﻓﻘﺎﻝ :ﻧ ﻌ ﻀ ﺗﺪﺧﻠﻮﻥ ﻋﻠﻰ ﻗﻮﻡ ﹶﻏ ِ ﺴﻜﹸﻢ ﻳﻨﺒﹸﺌ ﹸﻜ ﻢ ِﺑﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠﻜﹸﻢ ﻓﻘﺎﻝ) :ﺃ ﹶﻻ ﹸﺃﻧِﺒﹸﺌﻜﹸﻢ ﺑِﻤﺎ ﻫ ﻮ ﺃ ﻋ ﺠﺐِ ﻣ ﻦ ﺫِﻟﻚ؟ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺃﻧ ﹸﻔ ِ ﻭﻣﺎ ﻫﻮ ﻛﹶﺎِﺋ ﻦ ﺑ ﻌ ﺪﻛﹸﻢ ،ﺍ ﺳﺘﻘِﻴﻤﻮﺍ ﻭ ﺳ ﺪﺩﻭﺍ ،ﻓﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﹶﻻ ﻳﻌﺒﹸﺄ ِﺑ ﻌﺬِﺍِﺑﻜﹸﻢ ﺷﻴﺌﺎﹰ، ﻭﺳﻴﺄﺗِﻰ ﺍﻟﻠﱠﻪ ِﺑ ﹶﻘ ﻮ ٍﻡ ﻻ ﻳ ﺪﹶﻓﻌﻮ ﹶﻥ ﻋ ﻦ ﹶﺃﻧ ﹾﻔ ِ ﺴﻬِﻢ ﺷﻴﺌﹰﺎ().(٧ ﻓﺼﻞ
]ﰲ ﺑﻌﺾ ﺍﳌﻌﺠﺰﺍﺕ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ[
ﺱ ﻭﻻ ﻣﺎﺀ ﻣﻌﻬﻢ ،ﻓﹶﺸ ﹶﻜﻮﺍ ﺫﻟﻚ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻭﺃﺻﺒﺢ ﺍﻟﻨﺎ ) (١ﺍﺑﻦ ﻫﺸﺎﻡ).(٥٢٠/٢ ) (٢ﺍﺑﻦ ﻫﺸﺎﻡ ) (٥٢٢/٢ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ) (٥٢٢٤ﻭ ) (٥٣٤٣ﻭ ).(٥٤٠٤ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٦٣/١١ ) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٨٨/٨ ) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٢٦٩/٦ ) (٦ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) .(٢٩٨١ﰲ ﺍﻟﺰﻫﺪ. ) (٧ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ).(٢٣١/٤
٣٤٥ ﻓﺪﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺭﺳ ﹶﻞ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺳﺤﺎﺑﺔﹰ ،ﻓﺄﻣﻄﺮﺕ ﺣﱴ ﺍﺭﺗﻮﻯ ﺍﻟﻨﺎﺱ، )(١ ﻭﺍﺣﺘﻤﻠﹸﻮﺍ ﺣﺎﺟﺘﻬﻢ ﻣﻦ ﺍﳌﺎﺀ. ﺾ ﺍﻟﻄﺮﻳﻖ ،ﺿﻠﱠﺖ ﻧﺎﻗﺘﻪ ،ﻓﻘﺎﻝ ﺯﻳﺪ ﺑﻦ ﰒ ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﺳﺎﺭ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﺒﻌ ِ ﺖ ﻭﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ :ﺃﻟﻴﺲ ﻳﺰ ﻋ ﻢ ﺃﻧﻪ ﻧﱮ ،ﻭﻳﺨﱪﻛﻢ ﻋﻦ ﺧﱪ ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﻮ ﻻ ﻳﺪﺭﻯ ﺼﻴ ِ ﺍﻟﻠﱡ ﻼ ﻳﻘﹸﻮﻝﹸ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﻣﻘﹶﺎﹶﻟﺘﻪ ،ﻭﺇﻧﻰ ﻭﺍﷲ ﻻ ﺃ ﻋﹶﻠﻢ ﺇ ﱠﻻ ﺃﻳﻦ ﻧﺎﻗﺘﻪ؟ ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺇ ﱠﻥ ﺭﺟ ﹰ ﺴﺘﻬﺎ ﺐ ﻛﹶﺬﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﻭﹶﻗ ﺪ ﺣﺒ ﻣﺎ ﻋﻠﱠﻤﲎ ﺍﻟﻠﱠﻪ ،ﻭﹶﻗ ﺪ ﺩﻟﱠﲎ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴﻬﺎ ،ﻭﻫﻰ ﰲ ﺍﻟﻮﺍﺩﻯ ﰲ ِﺷ ﻌ ِ )(٢ ﺷ ﺹ ﺠ ﺮ ﹲﺓ ِﺑ ِﺰﻣﺎﻣِﻬﺎ ،ﻓﺎﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﺣﺘﻰ ﺗﺄﹾﺗﻮﱏ ﺎ( ﻓﺬﻫﺒﻮﺍ ﻓﹶﺄﺗ ﻮﻩ ﺎ .ﻭﰱ ﻃﺮﻳﻘﻪ ﺗﻠﻚ ﺧ ﺮ )(٣ ﺣﺪﻳﻘﺔ ﺍﳌﺮﺃﺓ ﺑﻌﺸﺮﺓ ﺃﻭﺳﻖ. ﰒ ﻣﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺠﻌﻞ ﻳﺘﺨﻠﱠﻒ ﻋﻨﻪ ﺍﻟﺮﺟ ﹸﻞ ﻓﻴﻘﻮﻟﻮﻥ :ﲣﻠﱠﻒ ﻓﻼﻥ ،ﻓﻴﻘﻮﻝ: ﺤﻘﹸﻪ ﺍﻟﻠﱠﻪ ِﺑﻜﹸﻢ ،ﻭﺇ ﹾﻥ ﻳﻚ ﹶﻏﻴ ﺮ ﺫِﻟﻚ ،ﹶﻓﻘﹶﺪ ﺃﺭﺍ ﺣﻜﹸﻢ ﺍﻟﻠﱠﻪ ﺴﻴ ﹾﻠ ِ ) ﺩﻋﻮﻩ ﻓﺈ ﹾﻥ ﻳﻚ ﻓِﻴ ِﻪ ﺧﻴﺮ ،ﹶﻓ ِﻣﻨﻪ.( ﻭﺗﻠﻮﻡ ﻋﻠﻰ ﺃﰉ ﹶﺫ ٍﺭ ﺑﻌﲑﻩ ،ﻓﻠﻤﺎ ﺃﺑﻄﺄ ﻋﻠﻴﻪ ،ﺃﺧﺬ ﻣﺘﺎﻋﻪ ﻋﻠﻰ ﻇﻬﺮﻩ ،ﰒ ﺧﺮﺝ ﻳﺘﺒ ﻊ ﺃﺛﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎﺷﻴﺎﹰ ،ﻭﻧﺰﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺑﻌﺾ ﻣﻨﺎﺯﻟﻪ ،ﻓﻨﻈﺮ ﻧﺎﻇﺮ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﳝﺸﻰ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﺣﺪﻩ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج: ﷲ ﻫﻮ ﺃﺑﻮ ﺫﺭ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ) ﹸﻛ ﻦ ﺃﺑﺎ ﹶﺫ ٍﺭ( ،ﻓﻠﻤﺎ ﺗﺄﻣﻠﻪ ﺍﻟﻘﻮﻡ ،ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻭﺍ ِ ﺕ ﻭ ﺣ ﺪﻩ ،ﻭﻳﺒ ﻌﺚﹸ ﻭ ﺣ ﺪﻩ.( ﺍﻟﻠﱠﻪ ج ) :ﺭ ِﺣ ﻢ ﺍﻟﻠﱠﻪ ﺃﺑﺎ ﹶﺫ ٍﺭ؛ ﻳ ﻤﺸِﻰ ﻭ ﺣ ﺪﻩ ،ﻭﻳﻤﻮ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﺤﺪﺛﲎ ﺑﺮﻳﺪﺓ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻷﺳﻠﻤﻰ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﹸﺮﻇﻰ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ :ﳌﺎ ﻧﻔﻰ ﻋﺜﻤﺎ ﹸﻥ ﺃﺑﺎ ﺫﺭ ﺇﱃ ﺍﻟﺮﺑ ﹶﺬﺓِ ،ﻭﺃﺻﺎﺑﻪ ﺎ ﹶﻗ ﺪﺭﻩ ،ﱂ ﻳﻜﻦ ﻣﻌﻪ ﺃﺣ ﺪ ﺇﻻ ﺍﻣﺮﺃﺗﻪ ﻭﻏﻼﻣﻪ ،ﻓﺄﻭﺻﺎﳘﺎ :ﺃﻥ ﹶﻏﺴﻼﱏ ﻭ ﹶﻛﻔﱢﻨﺎﱏ ،ﰒ ﺿﻌﺎﱏ ﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج، ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ ،ﻓﺄﻭﻝ ﺭﻛﹾﺐ ﳝ ﺮ ﺑﻜﻢ ﻓﻘﻮﻟﹸﻮﺍ :ﻫﺬﺍ ﺃﺑﻮ ﺫﺭ ﺻﺎﺣ ﻓﺄﻋﻴﻨﻮﻧﺎ ﻋﻠﻰ ﺩﻓﻨﻪ ،ﻓﻠﻤﺎ ﻣﺎﺕ ،ﻓﻌﻼ ﺫﻟﻚ ﺑﻪ ،ﰒ ﻭﺿﻌﺎﻩ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ ،ﻭﺃﻗﺒﻞ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﰲ ﺭﻫﻂ ﻣﻌﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌِﺮﺍﻕ ﻋﻤﺎﺭﹰﺍ ﻓﻠﻢ ﻳ ﺮ ﻋ ﻬ ﻢ ﺇﻻ ﺑﺎﳉِﻨﺎﺯﺓ ﻋﻠﻰ ﻇﻬﺮ ) (١ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻤﻊ ).(١٩٥ ،١٩٤/٦ ) (٢ﺍﺑﻦ ﻫﺸﺎﻡ ) (٥٢٣/٢ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ. ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٧٢/٣ﰲ ﺍﻟﺰﻛﺎﺓ.
٣٤٦ ﺐ ﺭﺳﻮﻝ ﺍﻟﻄﱠﺮﻳﻖ ﻗﺪ ﻛﺎﺩﺕ ﺍﻹﺑ ﹸﻞ ﺗ ﹶﻄﺆﻫﺎ ،ﻭﻗﺎﻡ ﺇﻟﻴﻬﻢ ﺍﻟﻐﻼﻡ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﺃﺑﻮ ﺫﺭ ﺻﺎﺣ ﻕ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﺍﻟﻠﱠﻪ ج ﻓﺄﻋﻴﻨﻮﻧﺎ ﻋﻠﻰ ﺩﻓﻨﻪ ،ﻗﺎﻝ :ﻓﺎﺳﺘﻬ ﱠﻞ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﻳﺒﻜﻰ ﻭﻳﻘﻮﻝ :ﺻﺪ ﺕ ﻭ ﺣ ﺪﻙ ،ﻭﺗﺒ ﻌﺚﹸ ﻭ ﺣ ﺪ ﻙ( ،ﰒ ﻧﺰﻝ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﻮﺍ ﺭﻭﻩ ،ﰒ )ﺗ ﻤﺸِﻰ ﻭ ﺣ ﺪﻙ ،ﻭﺗﻤﻮ ﺣﺪﺛﻬﻢ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺣﺪﻳﺜﻪ ،ﻭﻣﺎ ﻗﺎﻝ ﻟﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻣﺴﲑﻩ ﺇﱃ ﺗﺒﻮﻙ. ﻗﻠﺖ :ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻧﻈﺮ ،ﻓﻘﺪ ﺫﻛﺮ ﺃﺑﻮ ﺣﺎﰎ ﺑﻦ ﺣﺒﺎﻥ ﰲ )ﺻﺤﻴﺤﻪ( ﻭﻏﲑﻩ ﰲ ﻗﺼﺔ ﻭﻓﺎﺗﻪ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻷﺷﺘﺮ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺃﹸﻡ ﺫﺭ ،ﻗﺎﻟﺖ :ﳌﺎ ﺣﻀﺮﺕ ﺕ ﺑﻔﹶﻼﺓ ﻣﻦ ﺃﺑﺎ ﺫﹶﺭ ﺍﻟﻮﻓﺎﺓﹸ ،ﺑ ﹶﻜﻴﺖ ،ﻓﻘﺎﻝ :ﻣﺎ ﻳﺒﻜﻴﻚِ؟ ﻓﻘﻠﺖ :ﻣﺎ ﱃ ﻻ ﺃﺑﻜﻰ ،ﻭﺃﻧﺖ ﲤﻮ ﺏ ﻳﺴﻌﻚ ﻛﻔﹶﻨﺎﹰ ،ﻭﻻ ﻳﺪﺍﻥ ﱃ ﰲ ﺗﻐﻴﻴﺒﻚ؟ ﻗﺎﻝ :ﺃﺑﺸﺮﻯ ﻭﻻ ﺍﻷﺭﺽ ،ﻭﻟﻴﺲ ﻋﻨﺪﻯ ﺛﻮ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻟﻨ ﹶﻔ ٍﺮ ﺃﻧﺎ ﻓﻴﻬﻢ) :ﹶﻟﻴﻤﻮﺗ ﻦ ﺭ ﺟ ﹲﻞ ﻣﻨﻜﻢ ﺑِﻔﻼ ٍﺓ ِﻣ ﻦ ﺗﺒﻜﻰ ،ﻓﺈﱏ ﲰﻌ ﻚ ﺍﻟﻨ ﹶﻔ ِﺮ ﺇﻻ ﻭﻗﺪ ﻣﺎﺕ ﰲ ﻗﺮﻳ ٍﺔ ﺸ ﻬﺪﻩ ِﻋﺼﺎﺑ ﹲﺔ ﻣﻦ ﺍ ﹸﳌﺴﻠﻤﲔ( ﻭﻟﻴﺲ ﺃ ﺣ ﺪ ﻣﻦ ﺃﻭﻟِﺌ ﺍﻷﺭﺽ ﻳ ﷲ ﻣﺎ ﹶﻛ ﹶﺬﺑﺖ ﻭﻻ ﹸﻛ ِﺬﺑﺖ ،ﻓﺄﺑﺼﺮﻯ ﺍﻟﻄﺮﻳﻖ ،ﻓﻘﹸﻠﺖ :ﺃﻧﻰ ﻚ ﺍﻟ ﺮ ﺟﻞﹸ ،ﻓﻮﺍ ِ ﻭﲨﺎﻋﺔٍ ،ﻓﺄﻧﺎ ﺫِﻟ ﺖ ﺃﹸﺳِﻨﺪ ﺇﱃ ﻭﻗﺪ ﺫﻫﺐ ﺍﳊﺎﺝ ،ﻭﺗﻘﻄﻌﺖ ﺍﻟﻄﱡ ﺮﻕ؟ ،ﻓﻘﺎﻝ :ﺍﺫﻫﱮ ﻓﺘﺒﺼﺮﻯ .ﻗﺎﻟﺖ :ﻓﻜﻨ ﺐ ﺃﺗﺒﺼﺮ ،ﰒ ﺃﺭﺟﻊ ﻓﺄﹸﻣﺮﺿﻪ ،ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻭﻫﻮ ﻛﺬﻟﻚ ،ﺇﺫ ﺃﻧﺎ ﺑﺮﺟﺎﻝ ﻋﻠﻰ ﺭِﺣﺎﳍﻢ ﺍﻟ ﹶﻜﺜِﻴ ِ ﱃ ﺣﱴ ﻭﻗﻔﹸﻮﺍ ﻋﻠ ﻰ ﺕ ﺇﻟﻴﻬﻢ ،ﻓﺄﺳﺮﻋﻮﺍ ﺇ ﱠ ﻛﺄﻢ ﺍﻟﺮ ﺧ ﻢ ﺗ ﺨﺐ ﻢ ﺭﻭﺍ ِﺣﻠﹸﻬﻢ ،ﻗﺎﻟﺖ :ﻓﺄﺷﺮ ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺃﹶﻣ ﹶﺔ ﺍﻟﻠﱠﻪ؛ ﻣﺎﻟﻚ؟ ﻗﻠﺖ :ﺍﻣﺮﺅ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻤﻮﺕ ﺗﻜﻔﻨﻮﻧﻪ .ﻗﺎﻟﻮﺍ :ﻭﻣﻦ ﻫﻮ؟ ﻗﻠﺖ :ﺃﺑﻮ ﺫﺭ .ﻗﺎﻟﻮﺍ :ﺻﺎ ِﺣﺐ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج؟ ﻗﻠﺖ :ﻧﻌﻢ ،ﻓﻔ ﺪﻭﻩ ﺑﺂﺑﺎﺋﻬﻢ ﻭﺃﹸﻣﻬﺎﺗِﻬﻢ، ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻘﻮﻝ ﻭﺃﺳﺮﻋﻮﺍ ﺇﻟﻴﻪ ﺣﱴ ﺩﺧﻠﻮﺍ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ ﳍﻢ :ﺃﺑﺸِﺮﻭﺍ ﻓﺈﱏ ﺳـﻤﻌ ﻟﻨﻔﹶﺮ ﺃﻧﺎ ﻓﻴﻬﻢ) :ﹶﻟﻴﻤﻮﺗ ﻦ ﺭ ﺟ ﹲﻞ ﻣﻨﻜﻢ ِﺑﻔﹶﻼ ٍﺓ ﻣِﻦ ﺍﻷﺭ ِ ﺸ ﻬﺪﻩ ِﻋﺼﺎﺑ ﹲﺔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ( ﺽ ﻳ ﷲ ﻣﺎ ﹶﻛ ﹶﺬﺑﺖ ﻭ ﹶﻻ ﹸﻛ ِﺬﺑﺖ ،ﺇﻧﻪ ﻚ ﰲ ﺟﻤﺎ ﻋﺔٍ ،ﻭﺍ ِ ﻚ ﺍﻟﻨ ﹶﻔ ِﺮ ﺭ ﺟ ﹲﻞ ﺇ ﱠﻻ ﻭﻗﺪ ﻫﹶﻠ ﺲ ِﻣ ﻦ ﺃﹸﻭﻟِﺌ ﻭﹶﻟﻴ ﺏ ﻳﺴﻌﲎ ﻛﻔﻨﹰﺎ ﱃ ﺃﻭ ﻻﻣﺮﺃﺗﻰ ،ﱂ ﺃ ﹸﻛﻔﱠﻦ ﺇﻻ ﰲ ﺛﻮﺏ ﻫ ﻮ ﱃ ﺃﻭ ﳍﺎ، ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻯ ﺛﻮ ﺸ ﺪﻛﹸﻢ ﺍﻟﻠﱠﻪ ﺃﻥ ﻻ ﻳﻜ ﱢﻔﻨﲎ ﺭﺟﻞ ﻣﻨﻜﻢ ﻛﺎﻥ ﺃﻣﲑﺍﹰ ،ﺃﻭ ﻋﺮﻳﻔﺎﹰ ،ﺃﻭ ﺑﺮﻳﺪﺍﹰ ،ﺃﻭ ﻧﻘﻴﺒﺎﹰ، ﻓﺈﱏ ﺃﻧ ﺾ ﻣﺎ ﻗﺎﻝ ﺇﻻ ﻓﺘﻰ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻗﺎﻝ :ﺃﻧﺎ ﻳﺎ ﻑ ﺑﻌ ﻭﻟﻴﺲ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻨﻔﹶﺮ ﺃﺣﺪ ﺇﻻ ﻭﻗﺪ ﻗﺎﺭ ﺖ ﻓﻜﻔﱢﲎ، ﻋﻢ ،ﹸﺃ ﹶﻛ ﱢﻔﻨﻚ ﰲ ﺭﺩﺍﺋﻰ ﻫﺬﺍ ،ﻭﰱ ﺛﻮﺑﲔ ﻣِﻦ ﻋﻴﺒﱴ ﻣﻦ ﻏﺰﻝ ﺃﹸﻣﻰ .ﻗﺎﻝ :ﺃﻧ )(١ ﻓﻜﻔﱠﻨﻪ ﺍﻷﻧﺼﺎﺭﻯ ،ﻭﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ ،ﻭﺩﻓﻨﻮﻩ ﰲ ﻧﻔﹶﺮ ﹸﻛﻠﱡﻬﻢ ﳝﺎﻥ. ) (١ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ) (٢٢٦٠ﻭﺳﻨﺪﻩ ﺣﺴﻦ.
٣٤٧ ﻂ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ،ﻣﻨﻬﻢ :ﻭﺩﻳﻌﺔ ﺑﻦ ﺛﺎﺑﺖ ﺃﺧﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﻗﺼﺔ ﺗﺒﻮﻙ :ﻭﻗﺪ ﻛﺎﻥ ﺭﻫ ﹲ ﺑﲎ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ،ﻭﻣﻨﻬﻢ ﺭﺟﻞ ﻣِﻦ ﺃﺷﺠﻊ ﺣﻠﻴﻒ ﻟﺒﲎ ﺳﻠﻤﺔ ﻳﻘﺎﻝ ﻟﻪ :ﻣﺨﺸﻰ ﺑﻦ ﺾ :ﺃﲢﺴﺒﻮﻥ ﺟﻼﺩ ﺑﲎ ﺍﻷﺻﻔﺮ ،ﻛﻘﺘﺎﻝ ﺍﻟﻌﺮﺏ ﺑﻌﻀِﻬﻢ ﻟﺒﻌﺾ؟ ﺣ ﻤﻴﺮ ،ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌ ٍ ﺨﺸِﻰ ﺑﻦ ﷲ ﻟﻜﺄﻧﺎ ﺑﻜﻢ ﻏﺪﹰﺍ ﻣﻘﺮﻧﲔ ﰲ ﺍﳊِﺒﺎﻝ ،ﺇﺭﺟﺎﻓﹰﺎ ﻭﺗﺮﻫﻴﺒﹰﺎ ﻟﻠﻤﺆﻣﻨﲔ .ﻓﻘﺎﻝ ﻣ ﻭﺍ ِ ﺖ ﺃﻥ ﷲ ﻟﻮﺩِﺩﺕ ﺃﱏ ﹸﺃﻗﹶﺎﺿﻰ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﺏ ﻛﹸﻞ ﻣﻨﺎ ﻣﺎﺋ ﹶﺔ ﺟﻠﺪﺓ ،ﻭﺇﻧﺎ ﻧﻨﻔِﻠ ﺣ ﻤﻴﺮ :ﻭﺍ ِ ﻳﱰﻝ ﻓﻴﻨﺎ ﻗﺮﺁﻥ ﳌﻘﺎﻟﺘﻜﻢ ﻫﺬﻩ .ﻭﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻌﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ) :ﺃ ﺩﺭِﻙ ﺍﻟ ﹶﻘ ﻮﻡ ،ﻓﺈﻢ ﺴ ﹾﻠﻬﻢ ﻋﻤﺎ ﻗﺎﻟﻮﺍ؟ ﻓﺈﻥ ﺃﻧﻜﺮﻭﺍ ،ﹶﻓ ﹸﻘ ﹾﻞ :ﺑﻞ ﻗﹸﻠﺘﻢ :ﻛﺬﺍ ﻭﻛﺬﺍ( .ﻓﺎﻧﻄﻠﻖ ﺇﻟﻴﻬﻢ ﻗﺪ ﺍ ﺣﺘ ﺮﻗﹸﻮﺍ ﹶﻓ ﻋﻤﺎﺭ ،ﻓﻘﺎﻝ ﳍﻢ ﺫﻟﻚ ،ﻓﺄﺗﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﻌﺘ ِﺬﺭﻭﻥ ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ ﻭﺩﻳﻌﺔ ﺑﻦ ﺛﺎﺏ :ﻛﻨﺎ ﳔﻮ ﺽ ﻭﻧ ﹾﻠ ﻌﺐ﴾ ﺽ ﻭﻧﻠﻌﺐ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻓﻴﻬﻢ ﴿ :ﻭﹶﻟﺌِﻦ ﺳﹶﺄﹾﻟﺘﻬ ﻢ ﹶﻟﻴﻘﹸﻮﹸﻟ ﻦ ﺇﻧﻤﺎ ﹸﻛﻨﺎ ﻧﺨﻮ ]ﺍﻟﺘﻮﺑﺔ [٦٥ :ﻓﻘﺎﻝ ﳐﺸﻰ ﺑﻦ ﺣ ﻤﻴﺮ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻗﻌﺪ ﰉ ﺍﲰﻰ ﻭﺍﺳ ﻢ ﺃﰉ ،ﻓﻜﺎﻥ ﺍﻟﺬﻯ ﻋﻔ ﻰ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﺗﺴﻤﻰ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻭﺳﺄ ﹶﻝ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻘﺘﻞ ﺷـﻬﻴﺪﹰﺍ ﻻ ﻳﻌﻠﻢ ﲟﻜﺎﻧﻪ ،ﻓ ﹸﻘﺘِﻞ ﻳﻮ ﻡ ﺍﻟﻴﻤﺎﻣﺔ ،ﻓﻠﻢ ﻳﻮﺟﺪ ﻟﻪ ﺃﺛﺮ. ﻭﺫﻛﺮ ﺍﺑﻦ ﻋﺎﺋﺬ ﰲ )ﻣﻐﺎﺯﻳﻪ( ،ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻧﺰﻝ ﺗﺒﻮ ﻙ ﰲ ﺯﻣﺎﻥ ﻗ ﱠﻞ ﻣﺎﺅﻫﺎ ﻓﻴﻪ ،ﻓﺎﻏﺘﺮﻑ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻏﹶﺮﻓ ﹰﺔ ﺑﻴﺪﻩ ﻣﻦ ﻣﺎﺀ ،ﻓﻤﻀﻤﺾ ﺎ ﻓﺎﻩ ،ﰒ ﺑﺼﻘﻪ ﻓﻴﻬﺎ، ﻓﻔﺎﺭﺕ ﻋﻴﻨﻬﺎ ﺣﱴ ﺍﻣﺘﻸﺕ ،ﻓﻬﻰ ﻛﺬﻟﻚ ﺣﱴ ﺍﻟﺴﺎﻋﺔ. ﻗﻠﺖ :ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻧﻪ ﻗﺎﻝ ﻗﺒﻞ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻬﺎ) :ﺇﻧﻜﹸﻢ ﺳﺘﺄﺗﻮ ﹶﻥ ﻏﺪﹰﺍ ﺇ ﹾﻥ ﺷﺎ َﺀ ﺤ ﻰ ﺍﻟﻨﻬﺎﺭ ،ﻓﻤﻦ ﺟﺎ َﺀﻫﺎ ﻓﻼ ﻳﻤﺴ ﻦ ِﻣ ﻦ ﻀِ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻴ ﻦ ﺗﺒﻮﻙ ،ﻭﺇﻧﻜﹸﻢ ﹶﻟ ﻦ ﺗ ﹾﺄﺗﻮﻫﺎ ﺣﺘﻰ ﻳ ﺾ ﺸﺮﺍ ِﻙ ﺗِﺒ ﻣﺎﺋِﻬﺎ ﺷﻴﺌﹰﺎ ﺣﱴ ﺁﺗﻰ( .ﻗﺎﻝ :ﻓﺠﺌﻨﺎﻫﺎ ﻭﹶﻗ ﺪ ﺳﺒﻖ ﺇﻟﻴﻬﺎ ﺭﺟﻼﻥِ ،ﻭﺍﻟ ﻌﻴﻦ ِﻣﹾﺜﻞﹸ ﺍﻟ ﺴﺘﻤﺎ ﻣِﻦ ﻣﺎﺋﻬﺎ ﺷﻴﺌﹰﺎ(؟ ﻗﺎﻻ :ﻧﻌﻢ، ﺴ ﺑﺸﺊ ﻣﻦ ﻣﺎﺀٍ ،ﻓﺴﺄﳍﻤﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﻫﻞ ﻣ ﻼ ﺣﱴ ﻼ ﻗﻠﻴ ﹰ ﻓﺴﺒ ﻬﻤﺎ ﺍﻟﻨﱮ ج ،ﻭﻗﺎﻝ ﳍﻤﺎ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻘﻮﻝ ،ﹸﺛﻢ ﻏﺮﻓﹸﻮﺍ ﻣِﻦ ﺍﻟ ﻌﻴﻦ ﻗﻠﻴ ﹰ ﺍﺟﺘﻤﻊ ﰲ ﺷﺊ ،ﻭﻏﺴﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻴﻪ ﻭﺟﻬﻪ ﻭﻳ ﺪﻳﻪ ،ﰒ ﺃﻋﺎﺩﻩ ﻓﻴﻬﺎ ،ﻓﺠﺮﺕ ﺍﻟﻌﲔ ﻚ ﺖﺑ ﲟﺎﺀ ﻣﻨﻬ ِﻤﺮٍ ،ﺣﱴ ﺍﺳﺘﻘﻰ ﺍﻟﻨﺎﺱ ،ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻳﻮ ِﺷﻚ ﻳﺎ ﻣﻌﺎ ﹸﺫ ﺇﻥ ﻃﺎﻟ )(١ ﺣﻴﺎ ﹲﺓ ﺃﻥ ﺗﺮﻯ ﻣﺎ ﻫﺎﻫﻨﺎ ﻗ ﺪ ﻣﻠِﺊ ِﺟﻨﺎﻧﹰﺎ(. ﻓﺼﻞ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )(١٧٨٤/٤) (٧٠٦
٣٤٨ ]ﰲ ﻣﺼﺎﳊﺔ ﺻﺎﺣﺐ )ﹶﺃﻳﻠﹶﺔ( ﻭﺃﻫﻞ ) ﺟﺮﺑﺎ( ﻭ)ﺃ ﹾﺫﺭﺡ([ ﺐ ﹶﺃﻳﻠﹶﺔ ،ﻓﺼﺎﳊﹶﻪ ﻭﺃﻋﻄﺎﻩ ﺍﳉﺰﻳﺔﹶ، ﻭﳌﺎ ﺍﻧﺘﻬﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺗﺒﻮﻙ ،ﺃﺗﺎﻩ ﺻﺎﺣ ﻭﺃﺗﺎﻩ ﺃﻫﻞ ﺟﺮﺑﺎ ،ﻭﺃ ﹾﺫﺭﺡ ،ﻓﺄﻋ ﹶﻄﻮﻩ ﺍﳉﺰﻳﺔ ،ﻭﻛﺘﺐ ﳍﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻛﺘﺎﺑﺎﹰ ،ﻓﻬﻮ ﻋِﻨﺪﻫﻢ ،ﻭﻛﺘﺐ ﻟِﺼﺎﺣﺐ ﹶﺃﻳﻠﺔ) :ﺑﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،ﻫﺬﺍ ﹶﺃ ﻣﻨ ﹲﺔ ﻣِﻦ ﺍﻟﻠﱠﻪ ،ﻭﳏﻤﺪ ﺤﻨ ﹶﺔ ﺑﻦ ﺭ ﺅﺑﺔﹶ ،ﻭﺃﻫ ِﻞ ﹶﺃﻳﻠﹶﺔ ،ﺳﻔﻨﻬﻢ ،ﻭﺳﻴﺎﺭﻢ ﰲ ﺍﻟ ﱪ ﻭﺍﻟﺒﺤﺮِ ،ﳍﻢ ﺫِﻣ ﹸﺔ ﺍﻟﻨﱮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ِﻟﻴ ﺍﻟﻠﱠﻪ ،ﻭﳏﻤﺪ ﺍﻟﻨﱮ ،ﻭ ﻣ ﻦ ﻛﺎﻥ ﻣﻌﻬﻢ ﻣِﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ،ﻭﺃﻫﻞ ﺍﻟﻴﻤﻦ ،ﻭﺃﻫﻞ ﺍﻟﺒﺤﺮ ،ﻓﻤﻦ ﺃﺣﺪﺙ ﻣﻨﻬﻢ ﺣﺪﺛﺎﹰ ،ﻓﺈﻧﻪ ﻻ ﻳﺤﻮﻝﹸ ﻣﺎﻟﹸﻪ ﺩﻭ ﹶﻥ ﻧﻔﺴﻪ ،ﻭﺇﻧﻪ ﳌﻦ ﺃﺧﺬﻩ ﻣِﻦ ﺍﻟﻨﺎﺱ ،ﻭﺇﻧﻪ ﻻ )(١ ِﳛﻞﱡ ﺃﻥ ﻳﻤﻨﻌﻮﺍ ﻣﺎ ًﺀ ﻳﺮﺩﻭﻧﻪ ،ﻭﻻ ﻃﺮﻳﻘﹰﺎ ﻳﺮﺩﻭﻧﻪ ﻣﻦ ﺑ ﺤ ٍﺮ ﺃﻭ ﺑ ﺮ(. ﻓﺼﻞ
]ﰲ ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪﺇﱃ ﹸﺃ ﹶﻛﻴـــ ِﺪ ِﺭ ﺩﻭﻣﺔ[ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﰒ ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺚ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺇﱃ ﹸﺃ ﹶﻛﻴﺪﺭ ﺩﻭﻣﺔ، ﻭﻫﻮ ﹸﺃ ﹶﻛﻴﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠِﻚ ،ﺭﺟﻞ ﻣِﻦ ﻛِﻨﺪﺓ ،ﻭﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎﹰ ،ﻭﻛﺎﻥ ﻣﻠﻜﹰﺎ ﻋﻠﻴﻬﺎ ،ﻓﻘﺎﻝ ﺝ ﺧﺎﻟﺪ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻣِﻦ ﻚ ﺳﺘ ِ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳋﺎﻟﺪ) :ﺇﻧ ﺠﺪﻩ ﻳﺼِﻴ ﺪ ﺍﻟﺒ ﹶﻘ ﺮ( ،ﻓﺨﺮ ﺖ ﺣﺼﻨﻪ ﲟﻨﻈﺮ ﺍﻟ ﻌﻴﻦ ،ﻭﰱ ﻟﻴﻠﺔ ﻣﻘﻤﺮﺓ ﺻﺎﻓﻴﺔ ،ﻭﻫﻮ ﻋﻠﻰ ﺳﻄـﺢ ﻟﻪ ،ﻭﻣﻌﻪ ﺍﻣﺮﺃﺗﻪ ،ﻓﺒﺎﺗ ِ ﺖ ﻣﺜﻞ ﻫﺬﺍ ﻗﻂﱡ؟ ﻗﺎﻝ :ﻻ ﺖ ﻟﻪ ﺍﻣﺮﺃﺗﻪ :ﻫﻞ ﺭﺃﻳ ﺏ ﺍﻟﻘﺼﺮ ،ﻓﻘﺎﻟ ﺤﻚِ ﺑﻘﹸﺮﻭﺎ ﺑﺎ ﺍﻟﺒﻘ ﺮ ﺗ ﺝ ﻟﻪ ،ﻭﺭﻛﺐ ﷲ .ﻗﺎﻟﺖ :ﻓﻤﻦ ﻳﺘﺮﻙ ﻫﺬﻩ؟ ﻗﺎﻝ :ﻻ ﺃﺣﺪ ،ﻓﱰﻝ ،ﻓﺄﻣﺮ ﺑﻔﺮﺳﻪ ،ﻓﺄﹸﺳﺮ ﻭﺍ ِ ﻣﻌﻪ ﻧﻔﹶﺮ ﻣِﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﻓﻴﻬﻢ ﺃﺥ ﻟﻪ ﻳﻘﺎﻝ ﻟﻪ :ﺣﺴﺎﻥ ،ﻓﺮﻛﺐ ﻭﺧﺮﺟﻮﺍ ﻣﻌﻪ ﲟﻄﺎﺭﺩﻫﻢ، ﻓﻠﻤﺎ ﺧﺮﺟﻮﺍ ،ﺗﻠﻘﱠﺘﻬﻢ ﺧﻴ ﹸﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺧﺬﺗﻪ ،ﻭﻗﺘﻠﻮﺍ ﺃﺧﺎﻩ ،ﻭﻗﺪ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﹶﺒﺎﺀ ﺚ ﺑﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺒ ﹶﻞ ﻗﺪﻭﻣﻪ ﻋﻠﻴﻪ، ﺹ ﺑﺎﻟﺬﻫﺐ ،ﻓﺎﺳﺘﻠﺒﻪ ﺧﺎﻟﺪ ،ﻓﺒﻌ ﹶ ﻣِﻦ ﺩِﻳﺒﺎﺝ ﳐ ﻮ ﰒ ﺇﻥ ﺧﺎﻟﺪﹰﺍ ﻗﺪﻡ ﺑﹸﺄ ﹶﻛﻴﺪﺭ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺤﻘﻦ ﻟﻪ ﺩﻣﻪ ،ﻭﺻﺎﳊﻪ ﻋﻠﻰ ﺍﳉﺰﻳﺔ ،ﰒ ﺧﻠﱠﻰ ﺳﺒﻴﻠﻪ ،ﻓﺮﺟﻊ ﺇﱃ ﻗﺮﻳﺘﻪ. ﻭﻗﺎﻝ ﺍﺑ ﻦ ﺳﻌﺪ :ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺧﺎﻟﺪﹰﺍ ﰲ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻓﺎﺭﺳﺎﹰ ،ﻓﺬﻛﺮ ﳓﻮ ﻣﺎ ﺗﻘﺪﻡ .ﻗﺎﻝ :ﻭﺃﺟﺎﺭ ﺧﺎﻟﺪ ﹸﺃ ﹶﻛﻴﺪﺭ ﻣﻦ ﺍﻟﻘﺘﻞ ﺣﱴ ﻳﺄﺗ ﻰ ﺑﻪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻋﻠﻰ ﺃﻥ ﻳﻔﺘﺢ ﻟﻪ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ ،ﻓﻔﻌ ﹶﻞ ﻭﺻﺎﳊﻪ ﻋﻠﻰ ﺃﻟﻔﻰ ﺑﻌﲑ ،ﻭﲦﺎﳕﺎﺋﺔ ﺭﺃﺱ ،ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺩِﺭﻉ، ) (١ﺍﺑﻦ ﻫﺸﺎﻡ ).(٥٢٦ ،٥٢٥/٢
٣٤٩ ﺻ ِﻔﻴﻪ ﺧﺎﻟِﺼﺎﹰ ،ﰒ ﻗﺴﻢ ﺍﻟﻐﻨﻴﻤﺔ ،ﻓﺄﺧﺮﺝ ﺍﳋﹸﻤﺲ ،ﻓﻜﺎﻥ ﱮج ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺭﻣﺢ ،ﻓﻌﺰﻝ ﻟﻠﻨ ﺲ ﻓﺮﺍﺋﺾ. ﻟﻠﻨﱮ ج ،ﰒ ﻗﺴﻢ ﻣﺎ ﺑﻘﻰ ﰲ ﺃﺻﺤﺎﺑﻪ ،ﻓﺼﺎﺭ ﻟِﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺧ ﻤ ﷲ ﻣﺎ ﺭﺃﻳﺘﻬﺎ ﻗﻂ ﺃﺗﺘﻨﺎ ﺇﻻ ﻭﺫﻛﺮ ﺍﺑ ﻦ ﻋﺎﺋﺬ ﰲ ﻫﺬﺍ ﺍﳋﱪ ،ﺃ ﱠﻥ ﹸﺃ ﹶﻛﻴﺪﺭ ﻗﺎﻝ ﻋﻦ ﺍﻟﺒﻘﺮ :ﻭﺍ ِ ﲔ ﻭﺍﻟﺜﻼﺛﺔ ،ﻭﻟﻜﻦ ﻗﺪﺭ ﺍﻟﻠﱠﻪ. ﺿ ِﻤﺮ ﳍﺎ ﺍﻟﻴﻮﻣ ِ ﺖ ﺃﹸ ﺍﻟﺒﺎﺭﺣﺔ ،ﻭﻟﻘﺪ ﻛﻨ ﺤﻨﺔ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺪﻋﺎﳘﺎ ﺇﱃ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﻭﺍﺟﺘﻤﻊ ﹸﺃ ﹶﻛﻴﺪﺭ ،ﻭﻳ ﺍﻹﺳﻼﻡ ،ﻓﺄﺑﻴﺎ ،ﻭﺃﻗﺮﺍ ﺑﺎﳉﺰﻳﺔ ،ﻓﻘﺎﺿﺎﳘﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻗﻀﻴﺔ ﺩﻭﻣﺔ ،ﻭﻋﻠﻰ ﺗﺒﻮﻙ، ﻭﻋﻠﻰ ﹶﺃﻳﻠﹶﺔ ،ﻭﻋﻠﻰ ﺗﻴﻤﺎﺀ ،ﻭﻛﺘﺐ ﳍﻤﺎ ﻛﺘﺎﺑﹰﺎ. ﺭﺟﻌﻨﺎ ﺇﱃ ﻗﺼﺔ ﺗﺒﻮﻙ :ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﺄﻗﺎﻡ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺘﺒﻮﻙ ﺑِﻀ ﻊ ﻋﺸﺮﺓ ﻼ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﺎﺀ ﳜﺮﺝ ﻣﻦ ﻭﺷﻞ ﻟﻴﻠ ﹰﺔ ﱂ ﻳﺠﺎﻭﺯﻫﺎ ،ﰒ ﺍﻧﺼﺮﻑ ﻗﺎﻓ ﹰ ﺸﻘﱠﻖ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﺐ ﻭﺍﻟﺮﺍﻛﺒﲔ ﻭﺍﻟﺜﻼﺛﺔ ،ﺑﻮﺍ ٍﺩ ﻳﻘﺎﻝ ﻟﻪ :ﻭﺍﺩﻯ ﺍﳌﹸ ﻳﺮﻭﻯ ﺍﻟﺮﺍﻛ ﲔ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺣﺘﻰ ﻧﺄﺗﻴﻪ( ﻗﺎﻝ :ﻓﺴﺒﻘﻪ ﺇﻟﻴﻪ ﻧﻔﹶﺮ ﻣﻦ ﺴﺘ ِﻘ ﻼ ﻳ ) ﻣ ﻦ ﺳﺒ ﹶﻘﻨﺎ ﺇﱃ ﺫﻟِﻚ ﺍﳌﹶﺎﺀِ ،ﹶﻓ ﹶ ﺍﳌﻨﺎﻓﻘﲔ ،ﻓﺎﺳﺘ ﹶﻘﻮﺍ ،ﻓﻠﻢ ﻳﺮ ﻓﻴﻪ ﺷـﻴﺌﺎﹰ ،ﻓﻘﺎﻝ ) :ﻣ ﻦ ﺳﺒ ﹶﻘﻨﺎ ﺇﱃ ﻫﺬﹶﺍ ﺍﳌﹶﺎ ِﺀ(؟ ﻓﻘﻴﻞ ﻟﻪ :ﻳﺎ ﺴﺘﻘﹸﻮﺍ ِﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺣﺘﻰ ﺁﺗﻴﻪ( ،ﰒ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻓﻼﻥ ﻭﻓﻼﻥ .ﻓﻘﺎﻝ) :ﺃ ﻭ ﹶﻟ ﻢ ﹶﺃﻧ ﻬﻬﻢ ﹶﺃ ﹾﻥ ﻳ ﺼﺐ ﰲ ﺖ ﺍﻟﻮﺷﻞ ،ﻓﺠﻌﻞ ﻳ ﹶﻟﻌﻨﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺩﻋﺎ ﻋﻠﻴﻬﻢ ،ﰒ ﻧﺰﻝ ﻓﻮﺿﻊ ﻳﺪﻩ ﲢ ﻳﺪﻩ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳ ﺼﺐ ،ﰒ ﻧﻀﺤﻪ ﺑﻪ ،ﻭﻣﺴﺤﻪ ﺑﻴﺪﻩ ،ﻭﺩﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﺎ ﺷﺎﺀ ﺲ ﺍﻟﺼﻮﺍﻋِﻖ، ﺤ ﺴﹰﺎ ﻛ ِ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺪﻋ ﻮ ﺑﻪ ،ﻓﺎﳔﺮﻕ ﻣِﻦ ﺍﳌﺎﺀﻛﻤﺎ ﻳﻘﻮﻝ ﻣﻦ ﲰﻌﻪ ﻣﺎ ﺇﻥ ﻟﻪ ِﺣ ﻓﺸﺮﺏ ﺍﻟﻨﺎﺱ ،ﻭﺍﺳﺘﻘﻮﺍ ﺣﺎﺟﺘﻬﻢ ﻣﻨﻪ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﻟِﺌ ﻦ ﺑﻘِﻴﺘﻢ ﺃ ﻭ ﻣ ﻦ ﺑ ِﻘ ﻰ ِﻣﻨﻜﹸﻢ ﹶﻟﻴ ﺼﺐ ﻣﺎ ﺑﲔ ﻳ ﺪﻳ ِﻪ ﻭﻣﺎ ﺧﻠﻔﻪ(. ﺴ ﻤ ﻌ ﻦ ﺬﺍ ﺍﻟﻮﺍﺩﻯ ،ﻭﻫ ﻮ ﺃ ﺧ ﻗﻠﺖ :ﺛﺒﺖ ﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻝ ﳍﻢ) :ﺇﻧﻜﹸﻢ ﺳﺘ ﹾﺄﺗﻮ ﹶﻥ ﻏﹶﺪﹰﺍ ﺲ ِﻣ ﻦ ﻼ ﻳﻤ ﻀﺤِﻰ ﺍﻟﻨﻬﺎﺭ ،ﹶﻓ ﻤ ﻦ ﺟﺎ َﺀﻫﺎ ﹶﻓ ﹶ ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ ﻋﻴ ﻦ ﺗﺒﻮﻙ ،ﻭﺇﻧﻜﹸﻢ ﹶﻟ ﻦ ﺗ ﹾﺄﺗﻮﻫﺎ ﺣﺘﻰ ﻳ ﻅ ﺣﺪﻳﺚ ﻣﺎﺋِﻬﺎ ﺷﻴﺌﹰﺎ( ....ﺍﳊﺪﻳﺚ ،ﻭﻗﺪ ﺗﻘﺪﻡ.ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻘﺼﺔ ﻭﺍﺣﺪﺓ ،ﻓﺎﶈﻔﻮ ﹸ ﻣﺴﻠﻢ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺼﺘﲔ ،ﻓﻬﻮ ﳑﻜﻦ. ﻗﺎﻝ :ﻭﺣﺪﺛﲎ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺘﻴﻤﻰ ،ﺃﻥ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻛﺎﻥ ﻑ ﺍﻟﻠﻴﻞ ،ﻭﺃﻧﺎ ﻣ ﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻏﺰﻭ ِﺓ ﺗﺒﻮﻙ ،ﻓﺮﺃﻳﺖ ﺤ ﺪﺙﹸ ،ﻗﺎﻝ :ﻗﹸﻤﺖ ﻣِﻦ ﺟﻮ ِ ﻳ ﺷﻌﻠ ﹰﺔ ﻣﻦ ﻧﺎﺭ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻌﺴﻜﺮ ،ﻓﺎﺗﺒ ﻌﺘﻬﺎ ﺃﻧ ﹸﻈ ﺮ ﺇﻟﻴﻬﺎ ،ﻓﺈﺫﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﺑﻮ ﺑﻜﺮ، ﻭﻋﻤﺮ ،ﻭﺇﺫﺍ ﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺫﻭ ﺍﻟﺒِﺠﺎ ﺩﻳ ِﻦ ﺍﳌﺰﱏ ﻗﺪ ﻣﺎﺕ ،ﻭﺇﺫﺍ ﻫﻢ ﻗﺪ ﺣﻔﺮﻭﺍ ﻟﻪ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ
٣٥٠ ﱃ ﺃﺧﺎﻛﻤﺎ( ،ﻓﺪﻟﻴﺎﻩ ج ﰲ ﺣﻔﺮﺗﻪ ،ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻳﺪﻟﻴﺎﻧﻪ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻳﻘﻮﻝ) :ﺃﺩﻧﻴﺎ ﺇ ﱠ ﺽ ﻋﻨﻪ ،(ﻗﺎﻝ: ﺖ ﺭﺍﺿِﻴﹰﺎ ﻋﻨﻪ ،ﻓﹶﺎ ﺭ ﺴﻴ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﻫﻴﺄﻩ ﻟﺸﻘﻪ ،ﻗﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺇﻧﻰ ﹶﻗ ﺪ ﹶﺃ ﻣ ﺐ ﺍﳊﹸﻔﺮﺓ .ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺮﺟﻌﻪ ﺖ ﺻﺎ ِﺣ ﻳﻘﻮ ﹸﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﺴﻌﻮﺩ :ﻳﺎﻟﻴﺘﲎ ﻛﻨ ﻣِﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ) :ﺇ ﱠﻥ ﺑﺎ ﹶﳌﺪِﻳﻨ ِﺔ َﻷﻗﹾﻮﺍﻣﹰﺎ ﻣﺎ ِﺳ ﺮﺗﻢ ﻣﺴﲑﺍﹰ ،ﻭﻻ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ﻭﺍﺩﻳﹰﺎ ﺇ ﱠﻻ ﻛﹶﺎﻧﻮﺍ ﺴﻬﻢ ﺍﻟ ﻌ ﹾﺬ ﺭ().(١ ﻣ ﻌﻜﹸﻢ( ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻭ ﻫ ﻢ ﺑﺎﳌﺪﻳﻨﺔ؟ ﻗﺎﻝ) :ﻧ ﻌ ﻢ ﺣﺒ ﻓﺼﻞ
]ﰲ ﺧﻄﺒﺘﻪ ج ﺑﺘﺒﻮﻙ ﻭﺻﻼﺗﻪ[
ﺫﻛﺮ ﺍﻟﺒﻴﻬﻘﻰ ﰲ )ﺍﻟﺪﻻﺋﻞ( ،ﻭﺍﳊﺎﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ،ﻗﺎﻝ :ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻓﺎﺳﺘﺮﻗﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻟﻴﻠﺔ ﳌﱠﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻋﻠﹶﻰ ﻟﻴﻠﺔ ،ﻓﻠﻢ ﻚ ﻳﺎ ﺑِﻼ ﹸﻝ ﺍﻛﹾﻸ ﻟﹶﻨﺎ ﺲ ﻗِﻴ ﺪ ﺭﻣـﺢ ﻗﺎﻝ) :ﹶﺃﹶﻟ ﻢ ﹶﺃﹸﻗ ﹾﻞ ﹶﻟ ﻳﺴﺘﻴﻘِﻆ ﻓﻴﻬﺎ ﺣﺘﻰ ﻛﺎﻧﺖ ﺍﻟﺸﻤ ﺍﻟ ﹶﻔ ﺐ ﺑﻚ ،ﻓﺎﻧﺘﻘ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ﺠ ﺮ( ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺫﻫﺐ ﰉ ﻣﻦ ﺍﻟﻨﻮ ِﻡ ﺍﻟﺬﻯ ﹶﺫ ﻫ ﻚ ﺍﳌﱰﻝ ﻏ ﲑ ﺑﻌﻴﺪ ،ﰒ ﺻﻠﱠﻰ ،ﰒ ﺫﻫﺐ ﺑﻘِﻴ ﹶﺔ ﻳﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ ،ﻓﺄﺻﺒﺢ ﺑﺘﺒﻮﻙ ،ﻓﺤﻤﺪ ج ﻣﻦ ﺫﻟ ﺏ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃ ﻭﹶﺛﻖ ﺚ ِﻛﺘﺎ ﳊﺪِﻳ ِ ﻕﺍﹶ ﺻ ﺪ ﺍﻟﻠﱠﻪ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﹸﻪ ،ﰒ ﻗﺎﻝ) :ﺃﻣﺎ ﺑ ﻌﺪ ..ﻓﹶﺈ ﱠﻥ ﹶﺃ ﺍﻟ ﻌﺮﻯ ﹶﻛِﻠ ﻤﺔﹸ ﺍﻟﺘ ﹾﻘﻮﻯ ،ﻭ ﺧﻴﺮ ﺍ ِﳌﻠﹶﻞ ِﻣﻠﱠﺔﹸ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭ ﺧﻴﺮ ﺍﻟ ﺤ ﻤﺪٍ ،ﻭﹶﺃ ﺷ ﺮﻑ ﺴﻨ ِﻦ ﺳـﻨ ﹸﺔ ﻣ ﺺ ﻫﺬﺍ ﺍﻟﻘﹸﺮﺁﻥﹸ ،ﻭ ﺧﻴﺮ ﺍ ُﻷﻣﻮ ِﺭ ﻋﻮﺍ ِﺯﻣﻬﺎ ،ﻭ ﺷ ﺮ ﺍ ُﻷﻣﻮﺭ ﺼ ِ ﺴﻦ ﺍﻟ ﹶﻘ ﺚ ِﺫ ﹾﻛﺮ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃ ﺣ ﳊﺪِﻳ ِ ﺍﹶ ﺸﻬﺪﺍﺀِ ،ﻭﹶﺃ ﻋﻤﻰ ﺍﻟ ﻌﻤﻰ ﺕ ﹶﻗﺘﻞﹸ ﺍﻟ ﺴﻦ ﺍ ﹶﳍﺪﻯ ﻫ ﺪﻯ ﺍ َﻷﻧِﺒﻴﺎﺀِ ،ﻭﹶﺃ ﺷ ﺮﻑ ﺍﳌﹾﻮ ِ ﺤ ﺪﺛﹶﺎﺗﻬﺎ ،ﻭﹶﺃ ﺣ ﻣ ﺍﻟﻀﻼﻟ ﹸﺔ ﺑ ﻌ ﺪ ﺍ ﹸﳍﺪﻯ ،ﻭ ﺧﻴﺮ ﺍﻷ ﻋﻤﺎ ِﻝ ﻣﺎ ﻧ ﹶﻔﻊ ،ﻭ ﺧﻴﺮ ﺍﳍﹸﺪﻯ ﻣﺎ ﺃﺗﺒﻊ ،ﻭﺷ ﺮ ﺍﻟ ﻌﻤﻰ ﻋﻤﻰ ﺴ ﹾﻔﻠﹶﻰ ،ﻭﻣﺎ ﹶﻗﻞﱠ ﻭ ﹶﻛﻔﹶﻰ ﺧﻴ ﺮ ِﻣﻤﺎ ﹶﻛﺜﹸ ﺮ ﻭﹶﺃﹾﻟﻬﻰ ،ﻭ ﺷ ﺮ ﺍﻟ ﹶﻘ ﹾﻠﺐِ ،ﻭﺍﻟﻴﺪ ﺍﻟ ﻌ ﹾﻠﻴﺎ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟﻴ ِﺪ ﺍﻟ ﺱ ﻣ ﻦ ﹶﻻ ﻳﺄﹾﺗﻰ ﺍﳉﹸﻤ ﻌ ﹶﺔ ﺇﻻ ﺤﻀﺮ ﺍ ﹶﳌﻮﺕ ،ﻭ ﺷ ﺮ ﺍﻟﻨﺪﺍ ﻣ ِﺔ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﻭ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﲔ ﻳ ﺍ ﹶﳌ ﻌ ِﺬ ﺭ ِﺓ ِﺣ ﳋﻄﹶﺎﻳﺎ ﺍﻟﻠﱢﺴﺎ ﹸﻥ ﺍﻟ ﹶﻜﺬﱠﺍﺏ ،ﻭ ﺧﻴﺮ ﺩﺑﺮﺍﹰ ،ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﹶﻻ ﻳ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠﻪ ﺇﻻ ﻫﺠﺮﺍﹰ ،ﻭﻣ ﻦ ﹶﺃ ﻋﻈﹶﻢ ﺍ ﹶ ﺍﻟﻐِﲎ ﻏِﲎ ﺍﻟﻨ ﹾﻔﺲِ ،ﻭ ﺧﻴﺮ ﺍﻟﺰﺍ ِﺩ ﺍﻟﺘﻘﹾﻮﻯ ،ﻭ ﺭﹾﺃﺱ ﺍﳊﹸ ﹾﻜ ِﻢ ﻣﺨﺎﹶﻓ ﹸﺔ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﻭ ﺧﻴﺮ ﻣﺎ ﻭﹶﻗ ﺮ ﺏ ِﻣ ﻦ ﺍﻟ ﹸﻜ ﹾﻔﺮِ ،ﻭﺍﻟﻨﻴﺎ ﺣ ﹸﺔ ِﻣ ﻦ ﻋ ﻤ ِﻞ ﺍﳉﹶﺎ ِﻫِﻠﻴﺔِ ،ﻭﺍﻟ ﻐﻠﹸﻮ ﹸﻝ ِﻣ ﻦ ﺟﺜﺎ ﺏ ﺍﻟﻴ ِﻘﲔ ،ﻭﺍﻻﺭﺗﻴﺎ ﰲ ﺍﻟﻘﹸﻠﻮ ِ ﻉ ﺍﻹﹾﺛﻢِ ،ﻭ ﺷ ﺮ ﺍ ﹶﳌ ﹾﺄ ﹶﻛ ِﻞ ﻣﺎ ﹸﻝ ﳋ ﻤﺮ ﲨﺎ ﺴﻜﹾﺮ ﹶﻛ ﻰ ِﻣ ﻦ ﺍﻟﻨﺎﺭِ ،ﻭﺍﻟﺸ ﻌ ﺮ ِﻣ ﻦ ﺇﺑﻠِﻴﺲ ،ﻭﺍ ﹶ ﺟ ﻬﻨﻢ ،ﻭﺍﻟ ﺼﲑ ﹶﺃ ﺣ ﺪﻛﹸﻢ ﺸ ِﻘ ﻰ ﻣ ﻦ ﺷﻘﻰ ﰲ ﺑ ﹾﻄ ِﻦ ﹸﺃ ﻣﻪِ ،ﻭﺇﻧﻤﺎ ﻳ ِ ﻆ ِﺑ ﻐﻴﺮِﻩ ،ﻭﺍﻟ ﺴﻌِﻴ ﺪ ﻣ ﻦ ﻭِ ﻋ ﹶ ﺍﻟﻴﺘِﻴﻢِ ،ﻭﺍﻟ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٩٦/٨ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ.
٣٥١ ﺇﱃ ﻣ ﻮﺿِﻊ ﹶﺃ ﺭﺑ ﻌ ِﺔ ﹶﺃ ﹾﺫ ﺭﻉٍ ،ﻭﺍ َﻷ ﻣﺮ ﺇﱃ ﺍﻵ ِﺧ ﺮﺓِ ،ﻭﻣﻼ ﻙ ﺍﻟ ﻌ ﻤ ِﻞ ﺧﻮﺍِﺗ ﻤﻪ ،ﻭﺷ ﺮ ﺍﻟ ﺮﻭﺍﻳﺎ ﺭﻭﺍﻳﺎ ﺤ ِﻤ ِﻪ ِﻣ ﻦ ﺏ ﺍﳌﹸ ﺆ ِﻣ ِﻦ ﻓﹸﺴﻮﻕ ،ﻭِﻗﺘﺎﻟﹸﻪ ﹸﻛ ﹾﻔﺮ ،ﻭﹶﺃ ﹾﻛﻞﹸ ﹶﻟ ﺕ ﹶﻗﺮِﻳﺐ ،ﻭ ِﺳﺒﺎ ﺍﻟ ﹶﻜﺬِﺏ ،ﻭ ﹸﻛﻞﱡ ﻣﺎ ﻫ ﻮ ﺁ ٍ ﺼﻴ ِﺔ ﺍﻟﻠﱠﻪ ،ﻭﺣ ﺮ ﻣﺔﹸ ﻣﺎِﻟ ِﻪ ﹶﻛﺤ ﺮ ﻣ ِﺔ ﺩ ِﻣﻪِ ،ﻭ ﻣ ﻦ ﻳﺘﺄ ﱠﻝ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻳ ﹶﻜ ﱢﺬﺑﻪ ،ﻭ ﻣ ﻦ ﻳ ﻐ ِﻔ ﺮ ﻳ ﻐ ﹶﻔ ﺮ ﻟﹶﻪ، ﻣ ﻌ ِ ﺼِﺒ ﺮ ﻋﻠﻰ ﺍﻟ ﺮ ِﺯﻳ ِﺔ ﻳ ﻌﻮﺿﻪ ﻆ ﻳ ﹾﺄﺟ ﺮﻩ ﺍﻟﻠﱠﻪ ،ﻭ ﻣ ﻦ ﻳ ﻭ ﻣ ﻦ ﻳ ﻌﻒ ،ﻳ ﻌﻒ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭ ﻣ ﻦ ﻳ ﹾﻜﻈِﻢ ﺍﻟ ﻐﻴ ﹶ ﺺ ﺍﻟﻠﱠﻪ ﻒ ﺍﻟﻠﱠﻪ ﹶﻟﻪ ،ﻭ ﻣ ﻦ ﻳ ﻌ ِ ﻀ ِﻌ ِ ﺼﺒﺮ ،ﻳ ﺴﻤﻊ ﺍﻟﻠﱠﻪ ِﺑﻪِ ،ﻭ ﻣ ﻦ ﻳﺘ ﺴ ﻤ ﻌﺔﹶ ،ﻳ ﺍﻟﻠﱠﻪ ،ﻭ ﻣ ﻦ ﻳﺒﺘ ِﻎ ﺍﻟ )(١ ﻳ ﻌ ﱢﺬﺑﻪ ﺍﻟﻠﱠﻪ( ..ﰒ ﺍﺳﺘﻐﻔﺮ ﺛﻼﺛﹰﺎ. ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ )ﺳﻨﻨﻪ( ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﻫﺐ :ﺃﺧﱪﱏ ﻣﻌﺎﻭﻳﺔﹸ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻏﹶﺰﻭﺍﻥ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﻧﻪ ﻧﺰ ﹶﻝ ﺑﺘﺒﻮﻙ ،ﻭﻫﻮ ﺣﺎﺝٍ ،ﻓﺈﺫﺍ ﺭﺟ ﹲﻞ ﻣ ﹾﻘ ﻌﺪ ،ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺃﻣﺮﻩ ،ﻗﺎﻝ: ﺖ ﺃﻧﻰ ﺣ ﻰ :ﺇ ﱠﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻧﺰ ﹶﻝ ﺑﺘﺒﻮ ﻙ ﺇﱃ ﺙ ﺑﻪ ﻣﺎ ﲰﻌ ﺤ ﺪ ﹾ ﺳﺄﹸﺣ ﺪﺛﹸﻚ ﺣﺪﻳﺜﺎﹰ ،ﻓﻼ ﺗ ﺕ ﺖ ﻭﺃﻧﺎ ﻏﻼ ﻡ ﺃﺳﻌﻰ ،ﺣﱴ ﻣﺮﺭ ﳔﻠﺔ ،ﻓﻘﺎﻝ) :ﻫ ِﺬ ِﻩ ِﻗﺒﹶﻠﺘﻨﺎ( ،ﰒ ﺻﻠﱠﻰ ﺇﻟﻴﻬﺎ ،ﻗﺎﻝ :ﻓﺄﻗﺒﻠ ﺖ ﻋﻠﻴﻬﻤﺎ ﺇﱃ ﻳﻮﻣﻰ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ،ﻓﻘﺎﻝ) :ﻗﻄﹶﻊ ﺻﻼﺗﻨﺎ ،ﻗﻄ ﻊ ﺍﻟﻠﱠﻪ ﺃﹶﺛﺮﻩ( ،ﻗﺎﻝ :ﻓﻤﺎ ﻗﹸﻤ )(٢ ﻫﺬﺍ. ﰒ ﺳﺎﻗﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﻃﺮﻳﻖ ﻭﻛﻴﻊ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻋﻦ ﻣﻮﱃ ﻟﻴﺰﻳﺪ ﺑﻦ ﻯ ﺕ ﺑﲔ ﻳﺪ ﻼ ﺑﺘﺒﻮﻙ ﻣﻘﻌﺪﺍﹰ ،ﻓﻘﺎﻝ :ﻣﺮﺭ ﳕﺮﺍﻥ ،ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻧِﻤﺮﺍﻥ ،ﻗﺎﻝ :ﺭﺃﻳﺖ ﺭﺟ ﹰ ﺖ ﻋﻠﻴﻬﻤﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﲪﺎﺭ ﻭﻫﻮ ﻳﺼﻠﱢﻰ ،ﻓﻘﺎﻝ) :ﺍﻟﱠﻠ ﻬﻢ ﺍ ﹾﻗ ﹶﻄ ﻊ ﹶﺃﹶﺛ ﺮﻩ ،(ﻓﻤﺎ ﻣﺸﻴ ﺑﻌﺪ) .(٣ﻭﰱ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻟﺬﻯ ﻗﺒﻠﻪ ﺿﻌﻒ. ﻓﺼﻞ
]ﰲ ﲨﻌﻪ ج ﺑﲔ ﺍﻟﺼﻼﺗﲔ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ[
ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﺛﻨﺎ ﻗﹸﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ،ﺣﺪﺛﻨﺎ ﺍﻟﻠﱠﻴﺚ ،ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰉ ﺣﺒﻴﺐ ،ﻋﻦ ﱮ ج ﻛﺎﻥ ﰲ ﻏﺰﻭ ِﺓ ﺗﺒﻮﻙ ﺇﺫﺍ ﺃﰉ ﺍﻟﻄﻔﻴﻞِ ،ﻋﻦ ﻋﺎﻣِﺮ ﺑﻦ ﻭﺍﺛﻠﺔ ،ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ،ﺃﻥ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﻃﺮﻳﻖ ﻳﻌﻘﻮﺏ ﺑﻦ ﳏﻤﺪ ﺍﻟﺰﻫﺮﻱ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮﺍﻥ ،ﺣﺪﺛﻨﺎ ﻣﺼﻌﺐ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻋﻦ ﻣﻨﻈﻮﺭ ﺑﻦ ﺳﻴﺎﺭ ،ﺃﺧﱪﱐ ﺃﰊ ،ﲰﻌﺖ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺍﳉﻬﲏ ..ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺿﻌﻴﻒ ﺟﺪﺍ .ﻳﻌﻘﻮﺏ ﺑﻦ ﳏﻤﺪ ﺍﻟﺰﻫﺮﻱ ﻛﺜﲑ ﺍﻟﻮﻫﻢ ﻭﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺍﻟﻀﻌﻔﺎﺀ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) (٧٠٧ﰲ ﺍﻟﺼﻼﺓ. ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٧٠٥
٣٥٢ ﺼﻠﱢﻴﻬﻤﺎ ﲨﻴﻌﺎﹰ ،ﻭﺇﺫﺍ ﺍﺭﲢﻞ ﻗﺒ ﹶﻞ ﺃﻥ ﺗﺰِﻳ ﹶﻎ ﺍﻟﺸﻤﺲ ،ﹶﺃ ﺧ ﺮ ﺍﻟﻈﱡﻬﺮ ﺣﱴ ﳚﻤﻌﻬﺎ ﺇﱃ ﺍﻟﻌﺼﺮ ،ﻓﻴ ﺏ ﺣﺘﻰ ﻳﺼﻠﻰﻫﺎ ﻣﻊ ﺍﻟﻌِﺸﺎﺀ ،ﻭﺇﺫﺍ ﺍﺭﲢ ﹶﻞ ﺑﻌﺪ ﺍﳌﻐﺮﺏ، ﺍﺭﲢﻞ ﹶﻗﺒ ﹶﻞ ﺍﳌﻐﺮﺏ ،ﺃ ﺧ ﺮ ﺍﳌﻐﺮ ﺠ ﹶﻞ ﺍﻟﻌِﺸﺎﺀ ،ﻓﺼﻼﻫﺎ ﻣﻊ ﺍﳌﻐﺮﺏ. ﻋ ﺻﻠﱠﻰ ﺼ ﺮ ﺇﱃ ﺍﻟﻈﱡ ﻬ ِﺮ ﻭ ﺠ ﹶﻞ ﺍﻟ ﻌ ﺸ ﻤﺲِ ،ﻋ ﺤ ﹶﻞ ﺑ ﻌ ﺪ ﺯﻳ ِﻎ ﺍﻟ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ) :ﺇﺫﹶﺍ ﺍ ﺭﺗ ﺍﻟﻈﱡ ﻬ ﺮ ﻭﺍﻟ ﻌ ﺚ ﺣﺴﻦ ﻏﺮﻳﺐ. ﺼ ﺮ ﺟﻤِﻴﻌﹰﺎ( ،ﻭﻗﺎﻝ :ﺣﺪﻳ ﹲ ﺚ ﻗﺎﺋِﻢ. ﺖ ﺣﺪﻳ ﹲ ﺚ ﻣﻨﻜﺮ ،ﻭﻟﻴﺲ ﰲ ﺗﻘﺪ ِﱘ ﺍﻟﻮﻗ ِ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻫﺬﺍ ﺣﺪﻳ ﹲ ﺚ ﻟﻴﺰﻳﺪ ﺑ ِﻦ ﺃﰉ ﺣﺒﻴﺐ ﺏ ﺍﳊﺪﻳ ِ ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺣﺰﻡ :ﻻ ﻳ ﻌﹶﻠﻢ ﺃﺣ ﺪ ﻣِﻦ ﺃﺻﺤﺎ ِ ﲰﺎﻋﹰﺎ ﻣِﻦ ﺃﰉ ﺍﻟﻄﱡ ﹶﻔﻴﻞ. ﺚ ﺭﻭﺍﺗﻪ ﺃﺋﻤﺔ ﺛﻘﺎﺕ ،ﻭﻫﻮ ﺷﺎﺫ ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ﰲ ﺣﺪﻳﺚ ﺃﰉ ﺍﻟﻄﱡ ﹶﻔﻴﻞ ﻫﺬﺍ :ﻫﻮ ﺣﺪﻳ ﹲ ﺍﻹﺳﻨﺎﺩ ﻭﺍﳌﱳ ،ﻻ ﻧﻌﺮِﻑ ﻟﻪ ِﻋﻠﱠﺔ ﻧﻌﻠﱢﻠﻪ ﺎ ،ﻓﻨﻈﺮﻧﺎ ﻓﺈﺫﺍ ﺍﳊﺪﻳﺚ ﻣﻮﺿﻮﻉ ،ﻭﺫﻛﺮ ﻋﻦ ﺚ ﻳﺰﻳﺪ ﺑﻦ ﺃﰉ ﺣﺒﻴﺐ ﺖ ﻋﻦ ﺍﻟﻠﱠﻴﺚ ﺣﺪﻳ ﹶ ﺍﻟﺒﺨﺎﺭﻯ :ﻗﻠﺖ ﻟﻘﹸﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ :ﻣﻊ ﻣﻦ ﻛﺘﺒ ﺚ ﻋﻦ ﺃﰉ ﺍﻟﻄﱡ ﹶﻔﻴﻞ؟ ﻗﺎﻝ :ﻛﺘﺒﺘﻪ ﻣﻊ ﺧﺎﻟﺪ ﺍﳌﺪﺍﺋﲎ ،ﻭﻛﺎﻥ ﺧﺎﻟﺪ ﺍﳌﺪﺍﺋﲎ ﻳﺪﺧﻞ ﺍﻷﺣﺎﺩﻳ ﹶ ﻋﻠﻰ ﺍﻟﺸﻴﻮﺥ .ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﹰﺎ :ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻣﻮﻫﺐ ﺍﻟﺮﻣﻠﻰ ،ﺣﺪﺛﻨﺎ ﻣﻔﻀﻞ ﺑﻦ ﻓﻀﺎﻟﺔ ،ﻭﺍﻟﻠﱠﻴﺚ ﺍﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﻫِﺸﺎﻡ ﺑﻦ ﺳﻌﺪ ،ﻋﻦ ﺃﰉ ﺍﻟﺰﺑﲑ ،ﻋﻦ ﺃﰉ ﺍﻟﻄﱡ ﹶﻔﻴﻞ ،ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮ ﻙ ﺇﺫﺍ ﺲ ﻗﺒﻞ ﺃﻥ ﻳﺮﺗ ِ ﺯﺍﻏﹶﺖ ﺍﻟﺸﻤ ﺤ ﹶﻞ ﲨ ﻊ ﺑﲔ ﺍﻟﻈﱡﻬﺮ ﻭﺍﻟﻌﺼﺮ ،ﻭﰱ ﺍﳌﻐﺮﺏ ِﻣﹾﺜ ﹶﻞ ﺫﻟﻚ :ﺇﻥ ﺐ ﺏ ﻭﺍﻟﻌِﺸﺎﺀ ،ﻭﺇﻥ ﺍﺭﲢﻞ ﻗﺒﻞ ﺃﻥ ﺗﻐِﻴ ﲔ ﺍﳌﻐﺮ ِ ﺤﻞﹶ ،ﲨﻊ ﺑ ﺲ ﻗﺒﻞ ﺃﻥ ﻳﺮﺗ ِ ﺖ ﺍﻟﺸﻤ ﻏﺎﺑ ِ ﺍﻟﺸﻤﺲ ،ﺃ ﺧ ﺮ ﺍﳌﻐﺮﺏ ﺣﺘﻰ ﻳﻨ ِﺰ ﹶﻝ ﻟِﻠ ِﻌﺸﺎﺀِ ،ﰒ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ. ﻭﻫِﺸﺎﻡ ﺑﻦ ﺳﻌﺪ :ﺿﻌﻴﻒ ﻋﻨﺪﻫﻢ ،ﺿﻌﻔﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ،ﻭﺍﺑ ﻦ ﻣﻌﲔ ،ﻭﺃﺑﻮ ﺣﺎﰎ، ﻭﺃﺑﻮ ﺯﺭﻋﺔ ،ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ،ﻭﻛﺎﻥ ﻻ ﻳﺤﺪﺙ ﻋﻨﻪ ،ﻭﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋ ﻰ ﺃﻳﻀﺎﹰ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺰﺍﺭ :ﱂ ﺃﺭ ﺃﺣﺪﹰﺍ ﺗﻮﻗﱠﻒ ﻋﻦ ﺣﺪﻳﺚ ﻫِﺸﺎﻡ ﺍﺑﻦ ﺳﻌﺪ ،ﻭﻻ ﺍﻋﺘ ﱠﻞ ﻋﻠﻴﻪ ﺑ ِﻌﻠﱠﺔ ﺗﻮﺟﺐ ﺍﻟﺘﻮﻗﻒ ﻋﻨﻪ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ :ﺣﺪﻳﺚ ﺍﳌﻔﻀﻞ ﻭﺍﻟﻠﱠﻴﺚ ﺣﺪﻳﺚ ﻣﻨﻜﺮ. ﻓﺼﻞ
]ﰲ ﺭﺟﻮﻋﻪ ج ﻣﻦ ﺗﺒﻮﻙ ﻭﻣﺎ ﻫ ﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺑﻪ ﻣﻦ ﺍﻟ ﹶﻜﻴ ِﺪ ﺑﻪ ﻭﻋِﺼﻤﺔ ﺍﻟﻠﱠﻪ ﺇﻳﺎﻩ[ ﻼ ﻣِﻦ ﺫﻛﺮ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﰲ )ﻣﻐﺎﺯﻳﻪ( ﻋﻦ ﻋ ﺮﻭﺓ ﻗﺎﻝ :ﻭﺭﺟﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻗﺎﻓ ﹰ
٣٥٣ ﺱ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ، ﺗﺒﻮﻙ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻳﻖ ،ﻣﻜﺮ ﺑﺮﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻧﺎ ﺱ ﻋ ﹶﻘﺒ ٍﺔ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻓﻠﻤﺎ ﺑﻠﻐﻮﺍ ﺍﻟﻌﻘﺒﺔ ،ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺴﻠﻜﹸﻮﻫﺎ ﻓﺘﺂﻣﺮﻭﺍ ﺃﻥ ﻳﻄﺮﺣﻮﻩ ﻣﻦ ﺭﺃ ِ ﻣﻌﻪ ،ﻓﻠﻤﺎ ﻏﺸﻴﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﺃﹸﺧﱪ ﺧﱪﻫﻢ ،ﻓﻘﺎﻝ ) :ﻣ ﻦ ﺷﺎ َﺀ ِﻣﻨﻜﹸﻢ ﹶﺃ ﹾﻥ ﻳ ﹾﺄﺧ ﹶﺬ ِﺑﺒ ﹾﻄ ِﻦ ﺱ ﺑﺒﻄﻦ ﺍﻟﻮﺍﺩﻯ ﺇﻻ ﺍﻟﻮﺍﺩِﻯ ،ﻓﺈﻧﻪ ﹶﺃ ﻭ ﺳﻊ ﹶﻟ ﹸﻜ ﻢ( ﻭﺃﹶﺧﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟ ﻌﻘﹶﺒﺔ ،ﻭﺃﺧﺬ ﺍﻟﻨﺎ ﺍﻟﻨ ﹶﻔ ﺮ ﺍﻟﺬﻳﻦ ﻫ ﻤﻮﺍ ﺑﺎﳌﻜﺮ ﺑﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﳌﺎ ﲰﻌﻮﺍ ﺑﺬﻟﻚ ،ﺍﺳﺘﻌﺪﻭﺍ ﻭﺗﻠﺜﱠﻤﻮﺍ ،ﻭﻗﺪ ﳘﱡﻮﺍ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ،ﻭﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﺬﻳﻔ ﹶﺔ ﺑ ﻦ ﺍﻟﻴﻤﺎﻥ ،ﻭﻋﻤﺎ ﺭ ﺑﻦ ﻳﺎﺳﺮ ،ﻓﻤﺸﻴﺎ ﻣﻌﻪ ،ﻭﺃﻣﺮ ﻋﻤﺎﺭﹰﺍ ﺃﻥ ﻳﺄﺧﺬ ﺑﺰِﻣﺎﻡ ﺍﻟﻨﺎﻗﺔ ،ﻭﺃﻣﺮ ﺣﺬﻳﻔﺔ ﺃﻥ ﻳﺴﻮﻗﻬﺎ ،ﻓﺒﻴﻨﺎ ﻫﻢ ﻳﺴﲑﻭﻥ ،ﺇﺫ ﲰﻌﻮﺍ ﻭﻛﺰﺓ ﺐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻣﺮ ﺣﺬﻳﻔﺔ ﺃﻥ ﻳﺮﺩﻫﻢ ،ﻭﺃﺑﺼ ﺮ ﻀ ﺸﻮﻩ ،ﹶﻓ ﻐ ِ ﺍﻟﻘﻮ ِﻡ ِﻣﻦ ﻭﺭﺍﺋﻬﻢ ﻗﺪ ﹶﻏ ﺐ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺮﺟﻊ ﻭﻣﻌﻪ ﻣِﺤﺠﻦ ،ﻭﺍﺳﺘﻘﺒﻞ ﻭﺟﻮ ﻩ ﺭﻭﺍﺣﻠﻬﻢ ،ﻓﻀﺮﺎ ﺣﺬﻳﻔﺔ ﻏﻀ ﺿﺮﺑﹰﺎ ﺑﺎﶈﺠﻦ ،ﻭﺃﺑﺼ ﺮ ﺍﻟﻘﻮﻡ ،ﻭﻫﻢ ﻣﺘﻠﺜﱢﻤﻮﻥ ،ﻭﻻ ﻳﺸﻌ ﺮ ﺇﻻ ﺃﻥ ﺫﻟﻚ ﻓﻌﻞ ﺍﳌﺴﺎﻓﺮ، ﻓﺄﺭﻋﺒﻬﻢ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺣﲔ ﺃﺑﺼﺮﻭﺍ ﺣﺬﻳﻔﺔ ،ﻭﻇﻨﻮﺍ ﺃ ﱠﻥ ﻣﻜﺮﻫﻢ ﻗﺪ ﻇﻬﺮ ﻋﻠﻴﻪ ،ﻓﺄﺳﺮﻋﻮﺍ ﺣﱴ ﺧﺎﹶﻟﻄﹸﻮﺍ ﺍﻟﻨﺎﺱ ،ﻭﺃﻗﺒﻞ ﺣﺬﻳﻔﺔ ﺣﱴ ﺃﺩﺭﻙ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻠﻤﺎ ﺃﺩﺭﻛﻪ ،ﻗﺎﻝ: ﺖ ﻳﺎ ﻋﻤﺎ ﺭ( ،ﻓﺄﺳﺮﻋﻮﺍ ﺣﱴ ﺍﺳﺘﻮﻭﺍ ِﺑﹶﺄﻋﻼﻫﺎ، ﺶ ﺃﻧ ﺿﺮِﺏ ﺍﻟﺮﺍ ِﺣﻠﹶﺔ ﻳﺎ ﺣ ﹶﺬﻳﻔﹶﺔ ،ﻭﺍ ﻣ ِ )ﺍ ﺖ ِﻣ ﻦ ﻫﺆﻻ ِﺀ ﻓﺨﺮﺟﻮﺍ ﻣﻦ ﺍﻟ ﻌ ﹶﻘﺒ ِﺔ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج ﳊﺬﻳﻔﹶﺔ ) :ﻫ ﹾﻞ ﻋ ﺮ ﹾﻓ ﻂ ﺃﻭ ﺍﻟ ﺮ ﹾﻛ ِ ﺖ ﺭﺍﺣِﻠﺔ ﻓﻼﻥ ﻭﻓﻼﻥ ،ﻭﻗﺎﻝ :ﻛﺎﻧﺖ ﻇﻠﻤﺔ ﺐ ﺃﺣﺪﹰﺍ(؟ ﻗﺎﻝ ﺣﺬﻳﻔﺔ :ﻋﺮﻓ ﺍﻟ ﺮ ﻫ ِ ﺍﻟﻠﻴﻞ ،ﻭﻏﺸﻴﺘﻬﻢ ،ﻭﻫﻢ ﻣﺘﻠﺜﱢﻤﻮﻥ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻫﻞ ﻋِﻠ ﻤﺘﻢ ﻣﺎ ﻛﺎ ﹶﻥ ﺷﺄﻥ ﺴﲑﻭﺍ ﻣﻌِﻰ، ﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻗﺎﻝ) :ﻓﺈﻢ ﻣ ﹶﻜﺮﻭﺍ ِﻟﻴ ِ ﺐ ﻭﻣﺎ ﺃﺭﺍﺩﻭﺍ(؟ ﻗﺎﻟﻮﺍ :ﻻ ﻭﺍ ِ ﺍﻟ ﺮ ﹾﻛ ِ ﺖ ﰲ ﺍﻟ ﻌ ﹶﻘﺒ ِﺔ ﻃﹶﺮﺣﻮﱏ ﻣﻨﻬﺎ( ﻗﺎﻟﻮﺍ :ﹶﺃ ﻭ ﻻ ﺗﺄ ﻣ ﺮ ﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺇﺫﺍﹰ، ﺣﺘﻰ ﺇﺫﺍ ﺍﻃﱠﻠﻌ ﺱ ﻭﻳﻘﻮﻟﻮﺍ :ﺇ ﱠﻥ ﳏﻤﺪﹰﺍ ﻗﺪ ﻭﺿﻊ ﻳﺪﻩ ﰲ ﺏ ﺃﻋﻨﺎﻗﻬﻢ ،ﻗﺎﻝ) :ﺃﻛﺮﻩ ﺃﻥ ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎ ﻓﻨﻀ ِﺮ ﺃﺻﺤﺎﺑﻪ( ،ﻓﺴﻤﺎﻫﻢ ﳍﻤﺎ ،ﻭﻗﺎﻝ):ﺍﻛﺘﻤﺎﻫﻢ( ﻭﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻗﺪ ﺃﺧﱪﱏ ﺑﺄﲰﺎﺋﻬﻢ ،ﻭﺃﲰﺎﺀ ﺁﺑﺎﺋﻬﻢ، ﻭﺳﺄﹸﺧِﺒﺮﻙ ﻢ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻏﺪﹰﺍ ﻋﻨﺪ ﻭﺟﻪ ﺍﻟﺼﺒﺢ ،ﻓﺎﻧﻄِﻠ ﻖ ﺣﱴ ﺇﺫﺍ ﺍﺻﺒﺤﺖ، ﻓﺎﲨﻌﻬﻢ( ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻗﺎﻝ) :ﺍﺩﻉ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﰉ ﺳﺮﺡ ،ﻭﺃﺑﺎ ﺧﺎﻃﺮ ﺍﻷﻋﺮﺍﰉ ،ﻭﻋﺎﻣﺮﹰﺍ ،ﻭﺃﺑﺎ ﻋﺎﻣﺮ ،ﻭﺍﳉﹸﻼﺱ ﺑﻦ ﺳﻮﻳﺪ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ :ﻻ ﻧﻨﺘﻬﻰ ﺣﱴ ﻧﺮﻣﻰ ﳏﻤﺪﹰﺍ ﻣِﻦ ﺍﻟ ﻌ ﹶﻘﺒ ِﺔ ﺍﻟﻠﻴﻠﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﳏﻤﺪ ﻭﺃﺻﺤﺎﺑﻪ ﺧﲑﹰﺍ ﻣﻨﺎ ،ﺇﻧﺎ ﺇﺫﹰﺍ ﻟﻐﻨﻢ ﻭﻫﻮ ﺍﻟﺮﺍﻋﻰ ،ﻭﻻ ﻋﻘﻞ ﻟﻨﺎ ﻭﻫﻮ ﺍﻟﻌﺎﻗِﻞ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺪﻋ ﻮ ﳎﻤﻊ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻭﻣﻠﻴﺤﹰﺎ ﺍﻟﺘﻴﻤﻰ،
٣٥٤ ﺐ ﺍﻟﻜﻌﺒﺔ ،ﻭﺍﺭﺗ ﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﺍﻧﻄﻠﻖ ﻫﺎﺭِﺑﹰﺎ ﰲ ﺍﻷﺭﺽ ،ﻓﻼ ﻳﺪﺭﻯ ﻭﻫﻮ ﺍﻟﺬﻯ ﺳﺮﻕ ﻃِﻴ ﺃﻳﻦ ﺫﻫﺐ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺪﻋ ﻮ ﺣِﺼﻦ ﺑﻦ ﳕﲑ ﺍﻟﺬﻯ ﺃﻏﺎﺭ ﻋﻠﻰ ﲤﺮ ﺍﻟﺼﺪﻗﺔ ﻓﺴﺮﻗﻪ ،ﻭﻗﺎﻝ ﻟﻪ ﺖ ﺃ ﱠﻥ ﺍﻟﻠﱠﻪ ﻚ ﻋﻠﹶﻰ ﻫﺬﹶﺍ(؟ ﻓﻘﺎﻝ :ﲪﻠﲎ ﻋﻠﻴﻪ ﺃﱏ ﻇﻨﻨ ﺤﻚ ،ﻣﺎ ﺣ ﻤﹶﻠ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ) :ﻭﻳ ﻻ ﻳﻄﻠﻌﻚ ﻋﻠﻴﻪ ،ﻓﺄﻣﺎ ﺇﺫﺍ ﺃﻃﻠﻌﻚ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ،ﻭﻋﻠﻤﺘﻪ ،ﻓﺄﻧﺎ ﺃﺷﻬﺪ ﺍﻟﻴﻮﻡ ﺃﻧﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ، ﻭﺇﱏ ﱂ ﺃﹸﺅﻣﻦ ﺑﻚ ﻗﻂﱡ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ،ﻓﺄﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﺜﺮﺗﻪ ،ﻭﻋﻔﺎ ﻋﻨﻪ ،ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺪﻋﻮ ﻃﹸﻌﻴﻤﺔ ﺑﻦ ﺃﺑﲑﻕ ،ﻭﻋﺒ ﺪ ﺍﻟﻠﱠﻪ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ :ﺍﺳﻬﺮﻭﺍ ﻫﺬﻩ ﷲ ﻣﺎ ﻟﻜﻢ ﺃﻣﺮ ﺩﻭﻥ ﺃﻥ ﺗﻘﺘﻠﹸﻮﺍ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ،ﻓﺪﻋﺎﻩ ﻓﻘﺎﻝ: ﺍﻟﻠﻴﻠﺔ ﺗﺴﻠﻤﻮﺍ ﺍﻟﺪﻫ ﺮ ﹸﻛﱠﻠﻪ ،ﻓﻮﺍ ِ ﷲ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻚ ِﻣ ﻦ ﹶﻗﺘﻠﻰ ﹶﻟ ﻮ ﺃﻧﻰ ﻗﹸِﺘ ﹾﻠﺖ(؟ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﻓﻮﺍ ِ ﺤﻚ ،ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳﻨ ﹶﻔﻌ ) ﻭﻳ ﷲ ﻭِﺑﻚ ،ﻓﺘﺮﻛﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪ ﻻ ﻧﺰﺍ ﹸﻝ ﲞﲑ ﻣﺎ ﺃﻋﻄﺎﻙ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺼ ﺮ ﻋﻠﻰ ﻋﺪﻭﻙ ،ﺇﳕﺎ ﳓﻦ ﺑﺎ ِ ج ،ﻭﻗﺎﻝ) :ﺍﺩ ﺱ ﻉ ﻣﺮﺓ ﺑﻦ ﺍﻟﺮﺑﻴﻊ( ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻗﺎﻝ :ﻧﻘﺘﻞ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻔﺮﺩ ،ﻓﻴﻜﻮﻥ ﺍﻟﻨﺎ ﻚ ﻋﻠﻰ ﺃ ﹾﻥ ﺗﻘﹸﻮ ﹶﻝ ﺤﻚ ،ﻣﺎ ﺣ ﻤﹶﻠ ﻋﺎﻣ ﹰﺔ ﺑﻘﺘﻠﻪ ﻣﻄﻤﺌﻨﲔ ،ﻓﺪﻋﺎﻩ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻝ ) :ﻭﻳ ﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ﺇﻧﻚ ﻟﻌﺎﻟِﻢ ﺑﻪِ ،ﻭﻣﺎ ﺖ ﻗﻠ ﺖ(؟ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻛﻨ ﺍﻟﱠﺬﻯ ﻗﹸ ﹾﻠ ﻼ ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﺍﻟﻠﱠﻪ ﻗﻠ ﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ ،ﻓﺠﻤﻌﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﺭﺟ ﹰ ﻭﺭﺳﻮﻟﹶﻪ ﻭﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ ،ﻓﺄﺧﱪﻫﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺑﻘﻮﳍﻢ ،ﻭﻣﻨﻄﻘﻬﻢ ،ﻭﺳﺮﻫﻢ ،ﻭﻋﻼﻧﻴﺘﻬﻢ، ﷲ ﻭﺃﻃﻠ ﻊ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻧﺒﻴﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌﻠﻤﻪ ،ﻭﻣﺎﺕ ﺍﻻﺛﻨﺎ ﻋﺸﺮ ﻣﻨﺎﻓﻘﲔ ﳏﺎﺭﺑﲔ ِ ﻭﻟﺮﺳﻮﻟﻪ ،ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﴿ :ﻭ ﻫﻤﻮﹾﺍ ِﺑﻤﺎ ﹶﻟ ﻢ ﻳﻨﺎﻟﹸﻮﹾﺍ﴾ ]ﺍﻟﺘﻮﺑﺔ[٧٤ :ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺎﻣﺮ ﺭﺃﺳﻬﻢ ،ﻭﻟﻪ ﺑﻨﻮﺍ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ) :ﺍﻟﺮﺍﻫﺐ( ،ﻓﺴﻤﺎﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺍﻟﻔﺎﺳﻖ( ،ﻭﻫﻮ ﺃﺑﻮ ﺣﻨﻈﻠﺔ ﻏﺴﻴﻞ ﺍﳌﻼﺋﻜﺔ ،ﻓﺄﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ،ﻓﻘﺪﻡ ﻋﻠﻴﻬﻢ ،ﻓﻠﻤﺎ ﻗﺪِﻡ ﻋﻠﻴﻬﻢ ،ﺃﺧﺰﺍﻩ ﺍﻟﱠﻠﻪ ﻭﺇﻳﺎﻫﻢ ،ﻓﺎﺎﺭﺕ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ. ﻓﺼﻞ
]ﰲ ﺑﻌﺾ ﺍﻷﻭﻫﺎﻡ ﰲ ﺳﻴﺎﻕ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺇﺳﺤﺎﻕ[ ﻗﻠﺖ :ﻭﰱ ﺳﻴﺎﻕ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭ ﻫ ﻢ ﻣﻦ ﻭﺟﻮﻩ: ﱮ ج ﺃﺳ ﺮ ﺇﱃ ﺣﺬﻳﻔﺔ ﺃﲰﺎﺀ ﺃﹸﻭﻟﺌﻚ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﱂ ﻳﻄﻠﻊ ﻋﻠﻴﻬﻢ ﺃﺣﺪﹰﺍ ﺃﺣﺪﻫﺎ :ﺃ ﱠﻥ ﺍﻟﻨ )(١ ﻏﲑﻩ ،ﻭﺑﺬﻟﻚ ﻛﺎﻥ ﻳﻘﺎﻝ ﳊﺬﻳﻔﺔ :ﺇﻧﻪ ﺻﺎ ِﺣﺐ ﺍﻟ ﺴ ﺮ ﺍﻟﺬﻯ ﻻ ﻳﻌﻠﻤ ﻪ ﻏﲑﻩ ،ﻭﱂ ﻳﻜﻦ ) (١ﰲ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٣/٧ﻭﺍﳌﺴﻨﺪ ) ٤٤٩/٦ﻭ .(٤٥١
٣٥٥ ﻋﻤﺮ ،ﻭﻻ ﻏﲑﻩ ﻳﻌﻠ ﻢ ﺃﲰﺎﺀﻫﻢ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻭﺷﻜﱡﻮﺍ ﻓﻴﻪ ،ﻳﻘﻮﻝ ﻋﻤﺮ :ﺍﻧﻈﺮﻭﺍ، ﻓﺈﻥ ﺻﻠﱠﻰ ﻋﻠﻴﻪ ﺣﺬﻳﻔﺔ ،ﻭﺇﻻ ﻓﻬﻮ ﻣﻨﺎﻓﻖ ﻣﻨﻬﻢ. ﺍﻟﺜﺎﱏ :ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻗﻮﻟﻪ :ﻓﻴﻬﻢ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ،ﻭﻫﻮ ﻭ ﻫ ﻢ ﻇﺎﻫﺮ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻧﻔﺴﻪ ،ﺃ ﱠﻥ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ﲣﻠﱠﻒ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ. ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻗﻮﻟﻪ :ﻭﺳﻌﺪ ﺑﻦ ﺃﰉ ﺳﺮﺡ ﻭ ﻫ ﻢ ﺃﻳﻀﺎﹰ ،ﻭﺧﻄﺄ ﻇﺎﻫﺮ ،ﻓﺈﻥ ﺳﻌﺪ ﺍﺑﻦ ﺃﰉ ﺤ ﻖ ﺳﺮﺡ ﱂ ﻳﻌﺮﻑ ﻟﻪ ﺇﺳﻼﻡ ﺃﻟﺒﺘﺔ ،ﻭﺇﳕﺎ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻛﺎﻥ ﻗﺪ ﺃﺳﻠﻢ ﻭﻫﺎﺟﺮ ،ﰒ ﺍﺭﺗ ﺪ ﻭﹶﻟ ِ ﺤﺴ ﻦ ﺇﺳﻼﻣﻪ ،ﻭﱂ ﱮ ج ﻋﺎﻡ ﺍﻟﻔﺘﺢ ،ﻓﺄﻣﻨﻪ ﻭﺃﺳﻠﻢ ،ﹶﻓ ﲟﻜﺔ ،ﺣﱴ ﺍﺳﺘﺄﻣﻦ ﻟﻪ ﻋﺜﻤﺎ ﹸﻥ ﺍﻟﻨ ﻳﻈﻬﺮ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﺷﺊ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ،ﻭﱂ ﻳﻜﻦ ﻣﻊ ﻫﺆﻻﺀ ﺍﻻﺛﲎ ﻋﺸﺮ ﺃﻟﺒﺘﺔ ،ﻓﻤﺎ ﺃﺩﺭﻯ ﻣﺎ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﻔﺎﺣﺶ. ﺍﻟﺮﺍﺑﻊ :ﻗﻮﻟﻪ :ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺎﻣﺮ ﺭﺃﺳﻬﻢ ،ﻭﻫﺬﺍ ﻭ ﻫ ﻢ ﻇﺎﻫﺮ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣ ﻦ ﺩﻭ ﹶﻥ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﺑﻞ ﻫﻮ ﻧﻔﺴﻪ ﻗﺪ ﺫﻛﺮ ﻗِﺼﺔ ﺃﰉ ﻋﺎﻣﺮ ﻫﺬﺍ ﰲ ﻗﺼﺔ ﺍﳍﺠﺮﺓ ،ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﺝ ﺇﱃ ﻣﻜﺔ ﺑﺒﻀﻌﺔ ﻋﺸ ﺮ ﺑﻦ ﻗﺘﺎﺩﺓ ،ﺃﻥ ﺃﺑﺎ ﻋﺎﻣﺮ ﳌﺎ ﻫﺎﺟﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﺧﺮ ﺭﺟﻼﹰ ،ﻓﻠﻤﺎ ﺍﻓﺘﺘﺢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻜﺔ ،ﺧﺮﺝ ﺇﱃ ﺍﻟﻄﺎﺋﻒ ،ﻓﻠﻤﺎ ﺃﺳﻠﻢ ﺃﻫ ﹸﻞ ﺍﻟﻄﺎﺋﻒ، ﺧﺮﺝ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻓﻤﺎﺕ ﺎ ﻃﺮﻳﺪﹰﺍ ﻭﺣﻴﺪﹰﺍ ﻏﺮﻳﺒﺎﹰ ،ﻓﺄﻳﻦ ﻛﺎﻥ ﺍﻟﻔﺎﺳ ﻖ ﻭﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺫﻫﺎﺑﹰﺎ ﻭﺇﻳﺎﺑﹰﺎ. ﻓﺼﻞ
]ﰲ ﺃﻣﺮ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ﺍﻟﺬﻯ ﻰ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻟﹶﻪ ﺃﻥ ﻳﻘﻮ ﻡ ﻓﻴﻪ ،ﻓﻬﺪﻣﻪ ج[ ﻭﺃﻗﺒﻞ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ِﻣ ﻦ ﺗﺒﻮﻙ ،ﺣﱴ ﻧﺰﻝ ﺑﺬﻯ ﺃﻭﺍﻥ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺪﻳﻨﺔ ﺳﺎﻋﺔ، ﺏ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ﺃﺗﻮﻩ ﻭﻫﻮ ﻳﺘﺠﻬﺰ ﺇﱃ ﺗﺒﻮﻙ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻧﺎ ﻗﺪ ﻭﻛﺎﻥ ﺃﺻﺤﺎ ﺼﱢﻠ ﻰ ﻟﻨﺎ ﺤﺐ ﺃﻥ ﺗﺄﺗﻴﻨﺎ ﻓﺘ ﺑﻨﻴﻨﺎ ﻣﺴﺠﺪﹰﺍ ﻟِﺬﻯ ﺍﻟ ِﻌﻠﱠﺔ ﻭﺍﳊﺎﺟﺔ ،ﻭﺍﻟﻠﱠﻴﻠﺔ ﺍﳌﻄﲑﺓ ﺍﻟﺸﺎﺗﻴﺔ ،ﻭﺇﻧﺎ ﻧ ِ ﺼﱠﻠﻴﻨﺎ ﻓﻴﻪ ،ﻓﻘﺎﻝ) :ﺇﻧﻰ ﻋﻠﻰ ﺟﻨﺎﺡ ﺳﻔﹶﺮ ،ﻭﺣﺎ ِﻝ ﺷ ﻐﻞٍ ،ﻭﹶﻟ ﻮ ﹶﻗ ِﺪﻣﻨﺎ ﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠﻪ َﻷﺗﻴﻨﺎﻛﹸﻢ ﹶﻓ ﹶﻟﻜﹸﻢ ﻓﻴﻪ( ،ﻓﻠﻤﺎ ﻧﺰﻝ ﺑﺬﻯ ﺃﻭﺍ ﹶﻥ ﺟﺎﺀﻩ ﺧ ﱪ ﺍﳌﺴﺠﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﺪﻋﺎ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟ ﺪﺧﺸﻢ ﺃﺧﺎ ﺑﲎ ﺳﻠﻤﺔ ﺑﻦ ﻋﻮﻑ ،ﻭﻣﻌﻦ ﺑﻦ ﻋﺪﻯ ﺍﻟﻌﺠﻼﱏ ،ﻓﻘﺎﻝ) :ﺍﻧﻄﻠﻘﺎ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺠ ِﺪ ﺍﻟﻈﺎِﻟ ِﻢ ﺃﻫﻠﹸﻪ ،ﻓﺎﻫﺪِﻣﺎﻩ ،ﻭﺣﺮﻗﺎﻩ ،ﻓﺨﺮﺟﺎ ﻣﺴﺮﻋﲔ ،ﺣﱴ ﺃﺗﻴﺎ ﺑﲎ ﺳﺎﱂ ﺑﻦ ﻋﻮﻑ ،ﻭﻫﻢ ﻂ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺪﺧﺸﻢ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﳌﻌﻦ :ﺃﻧ ِﻈﺮﱏ ﺣﱴ ﺃﺧﺮﺝ ﺇﻟﻴﻚ ﺑﻨﺎ ٍﺭ ﻣِﻦ ﺃﻫﻠﻰ، ﺭﻫ ﹸ
٣٥٦ ﻭﺩﺧﻞ ﺇﱃ ﺃﻫﻠﻪ ،ﻓﺄﺧﺬ ﺳﻌﻔﹰﺎ ﻣﻦ ﺍﻟﻨﺨﻞ ،ﻓﺄﺷﻌﻞ ﻓﻴﻪ ﻧﺎﺭﺍﹰ ،ﰒ ﺧﺮﺟﺎ ﻳﺸﺘﺪﺍﻥ ﺣﱴ ﺩﺧﻼﻩ ﺴﺠِﺪﹰﺍ ﺨﺬﹸﻭﹾﺍ ﻣ ﻭﻓﻴﻪ ﺃﻫﻠﹸﻪ ،ﻓﺤﺮﻗﺎﻩ ﻭﻫﺪﻣﺎﻩ ،ﻓﺘ ﹶﻔﺮﻗﻮﺍ ﻋﻨﻪ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻓﻴﻪ﴿ :ﻭﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﺿﺮﺍﺭﹰﺍ ﻭ ﹸﻛﻔﹾﺮﹰﺍ ﻭﺗ ﹾﻔﺮِﻳﻘﹰﺎ ﺑﻴ ﻦ ﺍﳌﹸ ﺆ ِﻣِﻨ ِ ﲔ﴾]ﺍﻟﺘﻮﺑﺔ .[١٠٧ :ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﺼﺔ. ﻭﺫﻛﺮ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺬﻳﻦ ﺑﻨﻮﻩ ،ﻭﻫﻢ ﺇﺛﻨﺎ ﻋﺸﺮ ﺭﺟﻼﹰ ،ﻣﻨﻬﻢ :ﺛﻌﻠﺒ ﹸﺔ ﺑﻦ ﺣﺎﻃﺐ. ﻭﺫﻛﺮ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻰ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺻﺎﱀ ،ﺣﺪﺛﲎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ، ﻋﻦ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﻠﺤﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ: ﺿﺮﺍﺭﹰﺍ ﻭ ﹸﻛﻔﹾﺮﹰﺍ﴾ ،ﻫﻢ ﺃﹸﻧﺎﺱ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺍﺑﺘﻨﻮﺍ ﻣﺴﺠﺪﹰﺍ ﺴﺠِﺪﹰﺍ ِ ﺨﺬﹸﻭﹾﺍ ﻣ ﴿ﻭﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﻓﻘﺎﻝ ﳍﻢ ﺃﺑﻮ ﻋﺎﻣﺮ :ﺍﺑﻨﻮﺍ ﻣﺴﺠﺪﻛﻢ ،ﻭﺍﺳﺘ ِﻤﺪﻭﺍ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻣِﻦ ﻗﻮﺓ ﻭﻣِﻦ ﺳﻼﺡ ،ﻓﺈﱏ ﻚ ﺍﻟﺮﻭﻡ ،ﻓﺂﺗﻰ ﲜﻨﺪ ﻣﻦ ﺍﻟﺮﻭﻡ ،ﻓﺄﹸ ﺧ ِﺮﺝ ﳏﻤﺪﹰﺍ ﻭﺃﺻﺤﺎﺑﻪ ،ﻓﻠﻤﺎ ﻓﺮﻏﻮﺍ ﺐ ﺇﱃ ﹶﻗﻴﺼ ﺮ ﻣﻠ ِ ﺫﺍﻫ ﺼﻠﱢﻰ ﻣِﻦ ﻣﺴﺠﺪﻫﻢ ،ﺃﺗﻮﺍ ﺍﻟﻨﱮ ج ﻓﻘﺎﻟﻮﺍ :ﺇﻧﺎ ﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﺑﻨﺎﺀ ﻣﺴﺠﺪﻧﺎ ،ﻓﻨﺤﺐ ﺃﻥ ﺗ ﺲ ﻋﻠﹶﻰ ﺍﻟﺘ ﹾﻘﻮﻯ ﺠ ﺪ ﺃﹸ ﺳ ﺴِ ﻓﻴﻪ ،ﻭﺗﺪﻋﻮ ﺑﺎﻟﱪﻛﺔ ،ﻓﺄﻧﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿ :ﻻ ﺗ ﹸﻘ ﻢ ﻓِﻴ ِﻪ ﺃﺑﺪﺍﹰ ،ﻟﱠ ﻤ ِﻣ ﻦ ﺃ ﻭ ِﻝ ﻳ ﻮ ٍﻡ﴾ ﻳﻌﲎ ﻣﺴﺠﺪ ﹸﻗﺒﺎﺀ ﴿ﹶﺃ ﺣ ﻖ ﺃﹶﻥ ﺗﻘﹸﻮ ﻡ ﻓِﻴ ِﻪ﴾]ﺍﻟﺘﻮﺑﺔ [١٠٨ :ﺇﱃ ﻗﻮﻟﻪ﴿ :ﻓﹶﺎﻧﻬﺎ ﺭ ِﺑ ِﻪ ﰲ ﻧﺎ ِﺭ ﺟ ﻬﻨ ﻢ﴾]ﺍﻟﺘﻮﺑﺔ [١٠٩ :ﻳﻌﲎ ﻗﻮﺍﻋﺪﻩ ﴿ ،ﹶﻻ ﻳﺰﺍ ﹸﻝ ﺑﻨﻴﺎﻧ ﻬ ﻢ ﺍﱠﻟﺬِﻯ ﺑﻨ ﻮﹾﺍ ﺭِﻳﺒ ﹰﺔ ﰲ ﻚ ﴿ﺇﻻ ﺃﹶﻥ ﺗ ﹶﻘﻄﱠ ﻊ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ﴾ ﻳﻌﲎ ﺑﺎﳌﻮﺕ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ﴾ ﻳﻌﲎ :ﺍﻟﺸ ﻓﺼﻞ
]ﰲ ﺧﺮﻭﺝ ﺍﻟﻨﺎﺱ ﻟﺘﻠﻘﻴﻪ ج ﻋﻨﺪ ﻣﻘﺪﻣﻪ ﺍﳌﺪﻳﻨﺔ[ ﻓﻠﻤﺎ ﺩﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﺧﺮﺝ ﺍﻟﻨﺎﺱ ﻟﺘﻠﻘﻴﻪ ،ﻭﺧﺮﺝ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻮﻻﺋﺪ ﻳﻘﻠﻦ: ﻉ ﺕ ﺍﻟ ﻮﺩﺍ ِ ﹶﻃﻠﹶـ ﻊ ﺍﻟﺒــ ﺪﺭ ﻋﹶﻠﻴﻨﺎ ﻣِـ ﻦ ﹶﺛِﻨﻴﺎ ِ ﷲ ﺩﺍﻋِﻰ ﺐ ﺍﻟﺸ ﹾﻜ ﺮ ﻋﹶﻠﻴﻨﺎ ﻣﺎ ﺩﻋــﺎ ِ ﻭﺟـ ﺾ ﺍﻟﺮﻭﺍﺓ ﻳ ِﻬﻢ ﰲ ﻫﺬﺍ ﻭﻳﻘﻮ ﹸﻝ :ﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﻋﻨﺪ ﻣﻘ ﺪﻣِﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﻣﻜﺔﹶ، ﻭﺑﻌ ﺕ ﺍﻟﻮﺩﺍﻉ ﺇﳕﺎ ﻫﻰ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺸﺎﻡ ،ﻻ ﻳﺮﺍﻫﺎ ﺍﻟﻘﺎ ِﺩﻡ ﻣﻦ ﻣﻜﺔ ﻭﻫﻮ ﻭ ﻫ ﻢ ﻇﺎﻫﺮ ،ﻷﻥ ﺛﻨﻴﺎ ِ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻻ ﳝ ﺮ ﺎ ﺇﻻ ﺇﺫﺍ ﺗﻮﺟﻪ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻓﻠﻤﺎ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ،ﻗﺎﻝ) :ﻫ ِﺬ ِﻩ ﺤﺒﻨﺎ ﻭﻧ ِ ﻃﹶﺎﺑﺔﹸ ،ﻭ ﻫﺬﹶﺍ ﹸﺃ ﺣ ﺪ ﺟﺒ ﹲﻞ ﻳ ِ ﺤﺒﻪ().(١ ) (١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ.
٣٥٧ ﺱ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺍﺋﺬﻥ ﱃ ﺃﻣﺘﺪِﺣﻚ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﻠﻤﺎ ﺩﺧ ﹶﻞ ﻗﺎﻝ ﺍﻟﻌﺒﺎ )ﻗﻞ :ﻻ ﻳ ﹾﻔﻀﺾ ﺍﻟﻠﱠﻪ ﻓﹶﺎ ﻙ( ﻓﻘﺎﻝ: ﻕ ﺼﻒ ﺍﻟﻮﺭ ﺨ ﻉ ﺣﻴﺚﹸ ﻳ ﺴﺘ ﻮ ﺩ ٍ ﻼ ِﻝ ﻭﻓِﻰ ﻣ ﺖ ﰲ ﺍﻟ ﱢﻈ ﹶ ِﻣ ﻦ ﹶﻗﺒِﻠﻬﺎ ِﻃﺒ ﻀﻐــ ﹲﺔ ﻭ ﹶﻻ ﻋـﹶﻠﻖ ﺖ ﻭﻻ ﻣ ﺖ ﺍﻟﺒِﻼ ﺩ ﹶﻻ ﺑﺸـ ﺮ ﹶﺃﻧ ﺛﹸـ ﻢ ﻫﺒ ﹾﻄ ﺠ ﻢ ﻧﺴــﺮﹰﺍ ﻭﹶﺃ ﻫﻠﹶﻪ ﺍﻟﻐـ ﺮﻕ ﲔ ﻭﹶﻗ ﺪ ﹶﺃﹾﻟ ﺴ ِﻔ ﺑ ﹾﻞ ﻧ ﹾﻄ ﹶﻔ ﹲﺔ ﺗ ﺮ ﹶﻛﺐ ﺍﻟ ﺐ ﺇﱃ ﺭﺣِـ ٍﻢ ﺇﺫﹶﺍ ﻣﻀﻰ ﻋﺎﹶﻟ ﻢ ﺑـﺪﺍ ﹶﻃﺒــﻖ ﺗﻨ ﹶﻘﻞﹸ ِﻣ ﻦ ﺻﺎِﻟ ٍ ﺤﺘﻬﺎ ﺍﻟﻨﻄﹸـــ ﻖ ﻑ ﻋ ﹾﻠﻴﺎ ﺗ ﻚ ﺍﳌﹸ ﻬﻴ ِﻤﻦ ﻣِﻦ ِﺧﻨ ِﺪ ﺣﺘﻰ ﺍ ﺣﺘﻮﻯ ﺑﻴﺘ ﺕ ِﺑﻨﻮ ِﺭ ﻙ ﺍ ُﻷﻓﹸــ ﻖ ﺖ ﺍﻟـ ﺃﺭﺽ ﻭﺿﺎ َﺀ ﺕ ﹶﺃ ﺷ ﺮﹶﻗ ِ ﺖ ﳌﱠﺎ ﻭِﻟ ﺪ ﻭﹶﺃﻧ ﺤﻦ ﰲ ﹶﺫﻟِﻚ ﺍﻟﻀﻴﺎ ِﺀ ﻭﰱ ﺍﻟ ﻦ ـﻮ ِﺭ ﻭﺳﺒ ﹶﻞ ﺍﻟ ﺮﺷﺎ ِﺩ ﻧﺨــﺘﺮِﻕ ﹶﻓﻨ ﻓﺼﻞ
]ﰲ ﺩﺧﻮﻟﻪ ج ﺍﳌﺴﺠﺪ ﻭﺻﻼﺓ ﺭﻛﻌﺘﲔ ﻭﺟﻠﻮﺳﻪ ﻟﻠﻨﺎﺱ ،ﻭﳎﻰﺀ ﺍﳌﺨﻠﱠﻔﲔ ﺇﻟﻴﻪ ﻟﻼﻋﺘﺬﺍﺭ[ ﻭﳌﺎ ﺩﺧﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺪﻳﻨﺔ ،ﺑﺪﺃ ﺑﺎﳌﺴﺠﺪ ﻓﺼﻠﱠﻰ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ،ﰒ ﺟﻠﺲ ﻟﻠﻨﺎﺱ، ﻓﺠﺎﺀﻩ ﺍﳌﺨﻠﱠﻔﻮﻥ ،ﻓﻄ ِﻔﻘﹸﻮﺍ ﻳﻌﺘﺬِﺭﻭﻥ ﺇﻟﻴﻪ ،ﻭﳛِﻠﻔﹸﻮﻥ ﻟﻪ ،ﻭﻛﺎﻧﻮﺍ ﺑﻀﻌ ﹰﺔ ﻭﲦﺎﻧﲔ ﺭﺟﻼﹰ ،ﻓﻘﺒﻞ ﻣﻨﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻼﻧﻴﺘﻬﻢ ،ﻭﺑﺎﻳﻌﻬﻢ ،ﻭﺍﺳﺘﻐﻔﺮ ﳍﻢ ،ﻭ ﻭﻛﹶﻞ ﺳﺮﺍِﺋﺮﻫﻢ ﺇﱃ ﺍﻟﻠﱠﻪ، ﻀﺐِ ،ﰒ ﻗﺎﻝ ﻟﻪ: ﺴ ﻢ ﺍ ﹸﳌ ﻐ ﺐ ﺑ ﻦ ﻣﺎﻟﻚ ،ﻓﻠﻤﺎ ﺳﻠﱠﻢ ﻋﻠﻴﻪ ،ﺗﺒﺴﻢ ﺗﺒ ﻭﺟﺎﺀﻩ ﻛﻌ ﺖ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﻘﺎﻝ ﱃ):ﻣﺎ ﺧﱠﻠ ﹶﻔﻚ ،ﺃﱂ ﺗ ﹸﻜ ﻦ ﹶﻗ ِﺪ ﺖ ﺃﻣﺸﻰ ﺣﱴ ﺟﻠﺴ )ﺗﻌﺎﻝ( .ﻗﺎﻝ :ﻓﺠﺌ ﺖ ﺃﻥ ﺖ ﻋﻨ ﺪ ﻏﲑِﻙ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ،ﻟﺮﺃﻳ ﷲ ﻟﻮ ﺟﻠﺴ ﺖ :ﺑﻠﹶﻰ ﺇﱏ ﻭﺍ ِ ﺖ ﻇﹶﻬﺮﻙ(؟ ﻓﻘﻠ ﺍﺑﺘ ﻌ ﺖ ﺟﺪﻻﹰ ،ﻭﻟﻜﲎ ﻭﺍ ِ ﺖ ﺇﻥ ﺣﺪﺛﺘﻚ ﺍﻟﻴﻮ ﻡ ﷲ ﻟﻘﺪ ﻋِﻠ ﻤ ﺝ ﻣِﻦ ﺳﺨﻄﻪ ﺑﻌﺬﺭٍ ،ﻭﻟﻘﺪ ﺃﹸﻋﻄِﻴ ﺃﺧﺮ ﺚ ﻚ ﺣﺪﻳ ﹶ ﺨﻄﹶﻚ ﻋﻠﻰ ،ﻭﻟﺌﻦ ﺣ ﺪﹾﺛﺘ ﺴِ ﺚ ﻛﺬﺏ ﺗﺮﺿﻰ ﺑﻪ ﻋﻠﻰ ،ﻟﻴﻮ ِﺷ ﹶﻜ ﻦ ﺍﻟﻠﱠﻪ ﺃﹶﻥ ﻳ ﺣﺪﻳ ﹶ ﷲ ﻣﺎ ﷲ ﻣﺎ ﻛﺎﻥ ﱃ ﻣِﻦ ﻋﺬﺭ ،ﻭﺍ ِ ﺠﺪ ﻋﻠ ﻰ ﻓﻴﻪ ،ﺇﻧﻰ ﻷﺭﺟﻮ ﻓﻴﻪ ﻋﻔ ﻮ ﺍﻟﻠﱠﻪ ﻋﲎ ،ﻭﺍ ِ ﺻِﺪﻕٍ ،ﺗ ِ ﺖ ﹶﻗﻂﱡ ﺃﻗﻮﻯ ﻭﻻ ﺃﻳﺴ ﺮ ﻣِﲎ ﺣﲔ ﲣﻠﱠﻔ ﻛﻨ ﺖ ﻋﻨﻚ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﺃﻣﺎ ﻫﺬﹶﺍ ﹶﻓ ﹶﻘ ﺪ ﻀ ﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻚ( .ﻓﻘﻤﺖ ،ﻭﺛﺎﺭ ﺭِﺟﺎ ﹲﻝ ﻣﻦ ﺑﲎ ﺳﻠﻤﺔ ،ﻓﺎﺗﺒﻌﻮﱏ ﺻ ﺪﻕ ،ﻓﻘﹸﻢ ﺣﱴ ﻳﻘ ِ ﺕ ﺃﻻ ﺗﻜﻮ ﹶﻥ ﺠ ﺰ ﺖ ﺫﻧﺒﹰﺎ ﻗﺒ ﹶﻞ ﻫﺬﺍ ،ﻭﻟﻘﺪ ﻋ ﺖ ﺃﺫﻧﺒ ﷲ ﻣﺎ ﻋﻠﻤﻨﺎ ﻙ ﻛﻨ ﻳﺆﻧﺒﻮﱏ ،ﻓﻘﺎﻟﻮﺍ ﱃ :ﻭﺍ ِ ﺕ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﲟﺎ ﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﺍﳌﺨﻠﱠﻔﻮﻥ ،ﻓﻘﺪ ﻛﺎﻥ ﻛﺎﻓﻴﻚ ﺫﻧﺒﻚ ﺍﺳﺘﻐﻔﺎ ﺭ ﺍﻋﺘﺬﺭ
٣٥٨ ﺏ ﻧﻔﺴﻰ، ﺕ ﺃﻥ ﺃﺭﺟﻊ ،ﻓﺄﻛ ِﺬ ﷲ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﺆﻧﺒﻮﱏ ﺣﱴ ﺃﺭﺩ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻟﻚ .ﻗﺎﻝ :ﻓﻮﺍ ِ ﺖ ﳍﻢ :ﻫﻞ ﻟﻘﻰ ﻫﺬﺍ ﻣﻌﻰ ﺃﺣﺪ؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ ﺭﺟﻼ ِﻥ ﻗﺎﻻ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﻗﻠﺖ ،ﻓﻘﻴﻞ ﳍﻤﺎ ﰒ ﻗﻠ ﺖ :ﻣﻦ ﳘﺎ؟ ﻗﺎﻟﻮﺍ :ﻣﺮﺍﺭﺓ ﺑ ﻦ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺎﻣﺮﻯ ،ﻭﻫِﻼ ﹸﻝ ﺑ ﻦ ﺃﹸﻣﻴﺔ ﻣﺜ ﹶﻞ ﻣﺎ ﻗﻴﻞ ﻟﻚ ،ﻓﻘﻠ ﺖ ﺣﲔ ﺫﻛﺮﻭﳘﺎ ﺍﻟﻮﺍﻗﻔﻰ ،ﻓﺬﻛﺮﻭﺍ ﱃ ﺭﺟﻠﲔ ﺻﺎﻟِﺤﲔ ﺷﻬﺪﺍ ﺑﺪﺭﹰﺍ ﻓﻴﻬﻤﺎ ﺃﹸﺳﻮﺓﹲ ،ﻓﻤﻀﻴ ﱃ. ﻒ ﻋﻨﻪ، ﲔ ﻋﻦ ﻛﻼﻣِﻨﺎ ﺃﻳﻬﺎ ﺍﻟﺜﱠﻼﹶﺛﺔﹸ ﻣِﻦ ﺑﲔ ﻣ ﻦ ﲣﻠﱠ ﻭﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺍﳌﺴﻠﻤ ﻓﺎ ﺟﺘﻨﺒﻨﺎ ﺍﻟﻨﺎﺱ ،ﻭﺗﻐﻴﺮﻭﺍ ﻟﻨﺎ ،ﺣﱴ ﺗﻨﻜﺮﺕ ﱃ ﺍﻷﺭﺽ ،ﻓﻤﺎ ﻫﻰ ﺑﺎﻟﱴ ﺃﻋ ِﺮﻑ ،ﻓﻠﺒﺜﻨﺎ ﻋﻠﻰ ﺖ ﲔ ﻟﻴﻠﺔﹰ ،ﻓﺄﻣﺎ ﺻﺎﺣﺒﺎﻯ ،ﻓﺎﺳﺘﻜﺎﻧﺎ ﻭﻗﻌﺪﺍ ﰲ ﺑﻴﻮﺗِﻬﻤﺎ ﻳﺒﻜﻴﺎﻥِ ،ﻭﺃﻣﺎ ﺃﻧﺎ ﻓﻜﻨ ﺫﻟﻚ ﲬﺴ ﻑ ﰲ ﺖ ﺃﺧﺮﺝ ،ﻓﺄﺷﻬ ﺪ ﺍﻟﺼﻼ ﹶﺓ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ،ﻭﺃﻃﻮ ﺐ ﺍﻟﻘﻮﻡ ﻭﺃﺟﻠﺪﻫﻢ ،ﻓﻜﻨ ﺃﺷ ﺍﻷﺳﻮﺍﻕ ،ﻭﻻ ﻳﻜﻠﱢﻤﲎ ﺃﺣﺪ ،ﻭﺁﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﹸﺄ ﺳﻠﱢ ﻢ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﳎﻠﺴﻪ ﺑﻌﺪ ﺻﻠﱢﻰ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ، ﺍﻟﺼﻼﺓ ،ﻓﺄﻗﻮﻝ ﰲ ﻧﻔﺴﻰ :ﻫﻞ ﺣﺮﻙ ﺷﻔﺘﻴﻪ ﺑﺮ ﺩ ﺍﻟﺴﻼﻡ ﻋﻠ ﻰ ﺃﻡ ﻻ؟ ﰒ ﹸﺃ ﺽ ﻋﲎ ،ﺣﱴ ﺖ ﳓﻮﻩ ،ﺃﻋﺮ ﺖ ﻋﻠﻰ ﺻﻼﺗﻰ ،ﺃﻗﺒﻞ ﺇﱃﱠ ،ﻭﺇﺫﺍ ﺍﻟﺘﻔ ﻓﺄﺳﺎﺭِﻗﻪ ﺍﻟﻨﻈﺮ ،ﻓﺈﺫﺍ ﺃﻗﺒﻠ ﺕ ﺟﺪﺍﺭ ﺣﺎﺋﻂ ﺃﰉ ﻗﺘﺎﺩﺓ، ﺖ ﺣﱴ ﺗﺴﻮﺭ ﺇﺫﺍ ﻃﺎ ﹶﻝ ﻋﻠ ﻰ ﺫﻟﻚ ﻣِﻦ ﺟﻔﻮﺓ ﺍﳌﺴﻠﻤﲔ ،ﻣﺸﻴ ﷲ ﻣﺎ ﺭ ﺩ ﻋﻠ ﻰ ﺍﻟﺴﻼﻡ ،ﻓﻘﻠﺖ :ﻳﺎ ﺖ ﻋﻠﻴﻪ ،ﻓﻮﺍ ِ ﺱ ﺇﱃﱠ ،ﻓﺴﻠﱠﻤ ﺐ ﺍﻟﻨﺎ ِ ﻭﻫﻮ ﺍﺑ ﻦ ﻋﻤﻰ ،ﻭﺃﺣ ﺃﺑﺎ ﻗﺘﺎﺩﺓ؛ ﺃﻧﺸﺪﻙ ﺑﺎﷲِ ،ﻫﻞ ﺗﻌﹶﻠﻤﲎ ﹸﺃ ِﺣﺐ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ج؟ ﻓﺴﻜﺖ ،ﻓﻌﺪﺕ ،ﻓﻨﺎﺷﺪﺗﻪ، ﺖ ﺣﺘﻰ ﻓﺴﻜﺖ ،ﻓﻌﺪﺕ ﻓﻨﺎﺷﺪﺗﻪ ،ﻓﻘﺎﻝ :ﺍﻟﻠﱠﻪ ﻭ ﺭﺳﻮﻟﹸﻪ ﺃﻋﻠﻢ ،ﻓﻔﺎﺿﺖ ﻋﻴﻨﺎﻯ ،ﻭﺗﻮﻟﹼﻴ ﳉﺪﺍﺭ. ﺕﺍِ ﺗﺴﻮﺭ ﻁ ﺍﻟﺸﺎﻡ ﳑﻦ ﹶﻗ ِﺪ ﻡ ﺑﺎﻟﻄﻌﺎﻡ ﻳﺒﻴﻌﻪ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺃﻣﺸﻰ ﺑﺴﻮﻕ ﺍﳌﺪﻳﻨﺔ ،ﺇﺫﺍ ﻧﺒﻄِﻰ ﻣﻦ ﺃﻧﺒﺎ ِ ﺱ ﻳﺸِﲑﻭ ﹶﻥ ﻟ ﻪ ﺣﺘﻰ ﺇﺫﺍ ﺟﺎﺀﱏ، ﺐ ﺑ ِﻦ ﻣﺎﻟﻚ ،ﻓﻄ ِﻔ ﻖ ﺍﻟﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻳﻘﻮ ﹸﻝ :ﻣ ﻦ ﻳ ﺪﻝﱡ ﻋﻠﻰ ﻛﻌ ِ ﱃ ﻛﺘﺎﺑﹰﺎ ﻣﻦ ﻣﻠﻚ ﹶﻏﺴﺎﻥ ،ﻓﺈﺫﺍ ﻓﻴﻪ: ﺩﻓﻊ ﺇ ﱠ ﺃﻣﺎ ﺑﻌ ﺪ ..ﻓﺈﻧﻪ ﺑﻠﻐﲎ ﺃﻥ ﺻﺎﺣﺒﻚ ﻗﺪ ﺟﻔﺎﻙ ،ﻭﱂ ﳚﻌﻠﻚ ﺍﻟﻠﱠﻪ ﺑﺪﺍﺭ ﻫﻮﺍﻥ ،ﻭﻻ ﺖ ﺎ ﺍﻟﺘﻨﻮﺭ، ﻣﻀﻴﻌﺔ ،ﻓﺎﳊﻖ ﺑﻨﺎ ﻧﻮﺍﺳِﻚ .ﹶﻓﻘﹸ ﹾﻠﺖ ﳌﺎ ﻗﺮﺃﺎ :ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻣِﻦ ﺍﻟﺒﻼﺀ ،ﻓﺘﻴﻤﻤ ﻓﺴﺠﺮﺗﻬﺎ ﺣﱴ ﺇﺫﺍ ﻣﻀﺖ ﺃﺭﺑﻌﻮﻥ ﻟﻴﻠ ﹰﺔ ﻣِﻦ ﺍﳋﻤﺴﲔ ،ﺇﺫﺍ ﺭﺳﻮ ﹸﻝ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻳﺄﺗﻴﲎ، ﻓﻘﺎﻝ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻳﺄ ﻣﺮﻙ ﺃﻥ ﺗﻌﺘ ِﺰ ﹶﻝ ﺍﻣﺮﺃﺗﻚ ،ﻓﻘﻠ ﺖ :ﺃﹸﻃﻠﻘﻬﺎ ﺃﻡ ﻣﺎﺫﺍ؟ ﻗﺎﻝ :ﻻ ﺖ ﻻﻣﺮﺃﺗﻰ :ﺍﳊﻘﻰ ﺑﺄﻫﻠﻚ، ﱮ ﻣﺜﻞ ﺫﻟﻚ ،ﻓﻘﻠ ﻭﻟﻜﻦ ﺍﻋﺘﺰﳍﺎ ﻭﻻ ﺗﻘﺮﺑﻬﺎ ،ﻭﺃﺭﺳﻞ ﺇﱃ ﺻﺎﺣ ﻀ ﻰ ﺍﻟﻠﱠﻪ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻓﺠﺎﺀﺕ ﺍﻣﺮﺃ ﹸﺓ ﻫﻼﻝ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﻓﻘﺎﻟﺖ :ﻳﺎ ﻓﻜﻮﱏ ﻋﻨﺪﻫﻢ ﺣﱴ ﻳ ﹾﻘ ِ
٣٥٩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﻫﻼ ﹶﻝ ﺑ ﻦ ﺃﹸﻣﻴﺔ ﺷﻴﺦ ﺿﺎﺋﻊ ﻟﻴﺲ ﻟﻪ ﺧﺎﺩﻡ ،ﻓﻬﻞ ﺗﻜﺮﻩ ﺃﻥ ﺃﺧﺪﻣﻪ ﻗﺎﻝ: ﷲ ﻣﺎ ﺯﺍﻝ ﻳﺒﻜﻰ ﷲ ﻣﺎ ﺑِﻪ ﺣﺮﻛﺔ ﺇﱃ ﺷﻰﺀ ،ﻭﺍ ِ )ﻻ ﻭﻟﻜـﻦ ﻻ ﻳﻘ ﺮﺑﻚ( ،ﻗﺎﻟﺖ :ﺇﻧﻪ ﻭﺍ ِ ﺖ ﺾ ﺃﻫﻠﻰ :ﻟﻮ ﺍﺳﺘﺄﺫﻧ ﻣﻨﺬ ﻛﺎﻥ ﻣِﻦ ﺃﻣﺮﻩ ﻣﺎ ﻛﺎﻥ ﺇﱃ ﻳﻮﻣﻪ ﻫﺬﺍ ،ﻗﺎﻝ ﻛﻌﺐ :ﻓﻘﺎﻝ ﱃ ﺑﻌ ﷲﻻ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺍﻣﺮﺃﺗﻚ ﻛﻤﺎ ﺃﺫﻥ ﻻﻣﺮﺃﺓ ﻫِﻼﻝ ﺑﻦ ﹸﺃﻣﻴﺔ ﺃﻥ ﲣﺪﻣﻪ ،ﻓﻘﻠﺖ :ﻭﺍ ِ ﺃﺳﺘﺄ ِﺫ ﹸﻥ ﻓﻴﻬﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻣﺎ ﻳﺪﺭﻳﲎ ﻣﺎ ﻳﻘﻮ ﹸﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺍﺳﺘﺄﺫﻧﺘﻪ ﻓﻴﻬﺎ ،ﻭﺃﻧﺎ ﺖ ﺑﻌﺪ ﺫﻟﻚ ﻋﺸ ﺮ ﻟﻴﺎ ٍﻝ ﺣﱴ ﹶﻛ ﻤﻠﹶﺖ ﻟﻨﺎ ﲬﺴﻮﻥ ﻟﻴﻠ ﹰﺔ ﻣﻦ ﺣﲔ ﻰ ﺭﺟﻞ ﺷﺎﺏ ،ﻭﻟﺒﺜ ﺖ ﺻﻼ ﹶﺓ ﺍﻟﻔﺠﺮ ﺻﺒ ﺢ ﲬﺴﲔ ﻟﻴﻠ ﹰﺔ ﻋﻠﻰ ﺳﻄﺢ ﺑﻴﺖ ﺻﻠﱠﻴ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻋﻦ ﻛﻼﻣﻨﺎ ،ﻓﻠﻤﺎ ﻣﻦ ﺑﻴﻮﺗﻨﺎ ،ﺑﻴﻨﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﻟﱴ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻗﺪ ﺿﺎﻗﺖ ﻋﻠ ﻰ ﻧﻔﺴﻰ، ﺕ ﺻﺎﺭﺥ ﺃﻭﰱ ﻋﻠﻰ ﺟﺒﻞ ﺳ ﹾﻠ ٍﻊ ﺑﺄﻋﻠﻰ ﺖ ﺻﻮ ﺽ ﲟﺎ ﺭﺣﺒﺖ ،ﲰﻌ ﻭﺿﺎﻗﺖ ﻋﻠ ﻰ ﺍﻷﺭ ﺝ ﻣِﻦ ﺍﻟﻠﱠﻪ، ﺖ ﺃﻥ ﻗﺪ ﺟﺎﺀ ﻓﺮ ﺕ ﺳﺎﺟﺪﺍﹰ ،ﻓﻌﺮﻓ ﺐ ﺍﺑ ﻦ ﻣﺎﻟﻚ؛ ﺃﺑﺸﺮ ،ﻓﺨﺮﺭ ﺻﻮﺗِﻪ :ﻳﺎ ﻛﻌ ﺱ ﻳﺒﺸﺮﻭﻧﻨﺎ ،ﻭﺫﻫﺐ ﺻﻠﱠﻰ ﺍﻟﻔﺠﺮ ،ﻓﺬﻫﺐ ﺍﻟﻨﺎ ﻭﺁﺫﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺘﻮﺑﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ ﺣﲔ ﱃ ﺭﺟﻞ ﻓﺮﺳﺎﹰ ،ﻭﺳﻌﻰ ﺳﺎﻉ ﻣِﻦ ﺃﺳﻠﻢ ،ﻓﺄﻭﰱ ﻋﻠﻰ ﺾﺇﱠ ﱮ ﻣﺒﺸﺮﻭﻥ ،ﻭﺭﻛ ِﻗﺒ ﹶﻞ ﺻﺎﺣ ﺖ ﺻﻮﺗﻪ ﻳﺒﺸﺮﱏ، ﻉ ﻣِﻦ ﺍﻟﻔﺮﺱ ،ﻓﻠﻤﺎ ﺟﺎﺀﱏ ﺍﻟﺬﻯ ﲰﻌ ﺕ ﺃﺳﺮ ِﺫﺭﻭﺓ ﺍﳉﺒﻞ ،ﻭﻛﺎﻥ ﺍﻟﺼﻮ ﺖ ﻟﻪ ﺛﻮ ﺕ ﺛﻮﺑﲔ، ﷲ ﻣﺎ ﺃﻣﻠﻚ ﻏﲑﳘﺎ ،ﻭﺍﺳﺘﻌﺮ ﰉ ﻓﻜﺴﻮﺗﻪ ﺇﻳﺎﳘﺎ ﺑﺒﺸﺮﺍﻩ ،ﻭﺍ ِ ﻧﺰﻋ ﺱ ﻓﻮﺟﹰﺎ ﻓﻮﺟﹰﺎ ﻳﻬﻨﺌﻮﻧﲎ ﺑﺎﻟﺘﻮﺑﺔ ﺖ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺘﻠﻘﺎﱏ ﺍﻟﻨﺎ ﻓﻠﺒﺴﺘﻬﻤﺎ ،ﻓﺎﻧﻄﻠﻘ ﺖ ﺍﳌﺴﺠﺪ ،ﻓﺈﺫﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻚ ﺗﻮﺑ ﹸﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻚ ،ﻗﺎﻝ ﻛﻌﺐ :ﺣﱴ ﺩﺧﻠ ﻳﻘﻮﻟﻮﻥ :ﻟِﻴ ﻬِﻨ ﷲ ﻣﺎ ﱃ ﻃﻠﺤ ﹸﺔ ﺑ ﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﻳﻬﺮ ِﻭﻝﹸ ﺣﱴ ﺻﺎﻓﺤﲎ ﻭﻫﻨﺄﱏ ،ﻭﺍ ِ ﺟﺎﻟﺲ ﺣﻮﻟﹶﻪ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻡ ﺇ ﱠ ﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺖ ﺃﻧﺴﺎﻫﺎ ﻟِﻄﻠﺤﺔ ،ﻓﻠﻤﺎ ﺳﻠﱠﻤ ﱃ ﺭﺟﻞ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻏﲑﻩ ،ﻭﻟﺴ ﻗﺎﻡ ﺇ ﱠ ﻚ(. ﻚ ﺃﹸ ﻣ ﻚ ﻣﻨ ﹸﺬ ﻭﹶﻟ ﺪﺗ ﺨﻴﺮ ﻳﻮﻡ ﻣ ﺮ ﻋﹶﻠﻴ ﺸ ﺮ ِﺑ ج ،ﻗﺎﻝ ﻭﻫﻮ ﻳﺒﺮﻕ ﻭﺟﻬﻪ ﻣﻦ ﺍﻟﺴﺮﻭﺭ) :ﹶﺃﺑ ِ ﺖ :ﺃﻣِﻦ ﻋﻨﺪﻙ ﻳﺎ ﺭﺳـﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ،ﺃﻡ ﻣِﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ؟ ﻗﺎﻝ) :ﻻ ﺑ ﹾﻞ ِﻣ ﻦ ِﻋﻨ ِﺪ ﺍﻟﻠﱠﻪ(، ﻗﺎﻝ ﻗﻠ ﻑ ﺫﻟﻚ ﻣﻨﻪ، ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺳﺮ ﺍﺳﺘﻨﺎﺭ ﻭﺟﻬﻪ ﺣﱴ ﻛﺄﻧﻪ ﻗِﻄﻌﺔﹸ ﻗﻤﺮ ،ﻭﻛﻨﺎ ﻧﻌﺮ ﺻﺪﻗﺔ ﺇﱃ ﺖ ﺑﲔ ﻳﺪﻳﻪ ،ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﻣِﻦ ﺗﻮﺑﱴ ﺃﻥ ﺃﳔﻠِﻊ ﻣِﻦ ﻣﺎﱃ ﻓﻠﻤﺎ ﺟﻠﺴ ﻚ( ،ﻗﻠﺖ :ﻓﺈﱏ ﺾ ﻣﺎِﻟﻚ ،ﹶﻓﻬ ﻮ ﺧﻴ ﺮ ﹶﻟ ﻚ ﺑ ﻌ ﻚ ﻋﹶﻠﻴ ﺴ ﺍﻟﻠﱠﻪ ،ﻭﺇﱃ ﺭﺳﻮﻟﻪ ،ﻓﻘﺎﻝ) :ﹶﺃ ﻣ ِ ﹸﺃﻣِﺴ ﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﺇﳕﺎ ﳒﺎﱏ ﺑﺎﻟﺼﺪﻕ ،ﻭﺇ ﱠﻥ ﻣﻦ ﻚ ﺳﻬﻤﻰ ﺍﻟﺬﻯ ﲞﻴ ﱪ .ﻓﻘﻠ ﷲ ﻣﺎ ﺃﻋﻠﻢ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﺑﻼﻩ ﺍﻟﻠﱠﻪ ﰲ ﺙ ﺇﻻ ﺻﺪﻗﹰﺎ ﻣﺎ ﺑﻘﻴﺖ ،ﻓﻮﺍ ِ ﺗﻮﺑﱴ ﺃ ﱠﻻ ﹸﺃ ﺣﺪ ﹸ ﷲ ﻣﺎ ﺕ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﱃ ﻳﻮﻣﻰ ﻫﺬﺍ ﻣﺎ ﺃﺑﻼﱏ ،ﻭﺍ ِ ﺻﺪﻕ ﺍﳊﺪﻳﺚ ﻣﻨﺬ ﺫﻛﺮ
٣٦٠ ﺕ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻳﻮﻣﻰ ﻫﺬﺍ ﻛﺬﺑﺎﹰ ،ﻭﺇﱏ ﻷﺭﺟﻮ ﺃﻥ ﳛﻔﻈﲎ ﺍﻟﻠﱠﻪ ﻓﻴﻤﺎ ﺑﻘﻴﺖ ،ﻓﺄﻧﺰ ﹶﻝ ﺗﻌﻤﺪ ﺏ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻰ ﻭﺍﳌﹸﻬﺎ ِﺟﺮِﻳ ﻦ ﻭﺍﻷَﻧﺼﺎ ِﺭ﴾]ﺍﻟﺘﻮﺑﺔ[١١٧ : ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺭﺳﻮﻟﻪ﴿ :ﹶﻟﻘﹶﺪ ﺗﺎ ﷲ ﻣﺎ ﲔ﴾]ﺍﻟﺘﻮﺑﺔ ،[١١٩ :ﻓﻮﺍ ِ ﺇﱃ ﻗﻮﻟﻪ﴿:ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠﻪ ﻭﻛﹸﻮﻧﻮﹾﺍ ﻣ ﻊ ﺍﻟﺼﺎ ِﺩِﻗ ﺃﻧﻌﻢ ﺍﻟﻠﱠﻪ ﻋﻠ ﻰ ﻧﻌﻤﺔ ﹶﻗﻂﱡ ﺑﻌﺪ ﺃﻥ ﻫﺪﺍﱏ ﻟﻺﺳﻼﻡ ،ﺃﻋﻈ ﻢ ﰲ ﻧﻔﺴﻰ ﻣﻦ ﺻﺪﻗﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﺬﺑﻮﺍ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻗﺎﻝ ﻟﻠﺬﻳﻦ ﻛ ﹶﺬﺑﻮﺍ ﻚ ﻛﻤﺎ ﻫﹶﻠ ج ،ﺃﻥ ﻻ ﺃﻛﻮﻥ ﻛﺬﺑﺘﻪ ،ﻓﺄ ﻫِﻠ ﷲ ﹶﻟ ﹸﻜ ﻢ ﺇﺫﹶﺍ ﺍﻧ ﹶﻘﹶﻠﺒﺘ ﻢ ﺤِﻠﻔﹸﻮ ﹶﻥ ﺑﺎ ِ ﺣﲔ ﺃﻧﺰﻝ ﺍﻟﻮﺣﻰ ﺷﺮ ﻣﺎ ﻗﺎﻝ ﻷﺣﺪ ﻗﺎﻝ ﴿ :ﺳﻴ ﲔ﴾]ﺍﻟﺘﻮﺑﺔ.[٩٦ : ﺇﹶﻟﻴ ِﻬ ﻢ﴾]ﺍﻟﺘﻮﺑﺔ [٩٥:ﺇﱃ ﻗﻮﻟﻪ﴿ :ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻻ ﻳ ﺮﺿﻰ ﻋ ِﻦ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﻟﻔﹶﺎ ِﺳ ِﻘ ﻗﺎﻝ ﻛﻌﺐ :ﻭﻛﺎﻥ ﲣﻠﱡﻔﻨﺎ ﺃﻳﻬﺎ ﺍﻟﺜﱠﻼﹶﺛﺔﹸ ﻋﻦ ﺃﻣﺮ ﺃﹸﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻗﺒﻞ ﻣﻨﻬﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﺣﻠﻔﻮﺍ ﻟﻪ ،ﻓﺒﺎﻳﻌﻬﻢ ،ﻭﺍﺳﺘﻐﻔﺮ ﳍﻢ ،ﻭﺃﺭﺟﺄ ﺃﻣﺮﻧﺎ ﺣﱴ ﻗﻀﻰ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ،ﻓﺒﺬﻟﻚ ﻗﺎﻝ ﻼﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﺧﱢﻠﻔﹸﻮﹾﺍ﴾]ﺍﻟﺘﻮﺑﺔ ،[١١٨ :ﻭﻟﻴﺲ ﺍﻟﺬﻯ ﺫﻛﺮ ﺍﻟﻠﱠﻪ ﳑﺎ ﺧﻠﻔﻨﺎ ﻋﻦ ﺍﻟﻠﱠﻪ﴿ :ﻭﻋﻠﻰ ﺍﻟﺜﱠ ﹶ )(١ ﺍﻟﻐﺰﻭ ،ﻭﺇﳕﺎ ﻫﻮ ﲣﻠﻴﻔﹸﻪ ﺇﻳﺎﻧﺎ ،ﻭﺇﺭﺟﺎﺅﻩ ﺃﻣﺮﻧﺎ ﻋﻤﻦ ﺣﻠﻒ ﻟﻪ ،ﻭﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﻓﻘﺒﻞ ﻣﻨﻪ. ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﺭﻣﻰ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺻﺎﱀ ،ﺣﺪﺛﲎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ،ﻋﻦ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﻠﺤﺔ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﰲ ﻗﻮﻟﻪ: ﻼ ﺻﺎﻟِﺤﹰﺎ ﻭﺁ ﺧ ﺮ ﺳﻴﺌﹰﺎ﴾]ﺍﻟﺘﻮﺑﺔ [١٠٢ :ﻗﺎﻝ: ﴿ﻭﺁ ﺧﺮﻭ ﹶﻥ ﺍ ﻋﺘ ﺮﻓﹸﻮﹾﺍ ِﺑ ﹸﺬﻧﻮِﺑ ِﻬ ﻢ ﺧﹶﻠﻄﹸﻮﹾﺍ ﻋ ﻤ ﹰ ﻛﺎﻧﻮﺍ ﻋﺸﺮ ﹶﺓ ﺭﻫﻂ ﲣﻠﱠﻔﻮﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻓﻠﻤﺎ ﺣﻀﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﱮ ج ﺇﺫﺍ ﺭﺟﻊ ﰲ ﺍﳌﺴﺠﺪ ﺃﻭﺛ ﻖ ﺳﺒﻌ ﹲﺔ ﻣﻨﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺑﺴﻮﺍﺭﻯ ﺍﳌﺴﺠﺪ ،ﻭﻛﺎﻥ ﻳ ﻤﺮ ﺍﻟﻨ ﺴﻬﻢ ﺑﺎﻟﺴﻮﺍﺭِﻯ(؟ ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﺃﺑﻮ ﻟﹸﺒﺎﺑﺔ ﻋﻠﻴﻬﻢ ،ﻓﻠﻤﺎ ﺭﺁﻫﻢ ﻗﺎﻝ ) :ﻣ ﻦ ﻫﺆﻻﺀ ﺍﳌﹸﻮِﺛﻘﹸﻮﻥ ﺃﻧ ﹸﻔ ﺏ ﻟﻪ ﲣﻠﱠﻔﻮﺍ ﻋﻨﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺃﻭﺛﻘﹸﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺣﱴ ﻳﻄِﻠ ﹶﻘﻬﻢ ﺍﻟﻨﱮ ج ﻭﺃﺻﺤﺎ ﷲ ﻻ ﹸﺃ ﹾﻃِﻠ ﹸﻘﻬﻢ ﻭ ﹶﻻ ﹶﺃ ﻋ ِﺬﺭﻫﻢ ﺣﺘﻰ ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﻠﱠﻪ ﻫ ﻮ ﺍﱠﻟﺬِﻯ ﺴﻢ ﺑِﺎ ِ ﻭﻳﻌﺬﺭﻫﻢ .ﻗﺎﻝ) :ﻭﺃﻧﺎ ﺃﹸ ﹾﻗ ِ ﲔ( ،ﻓﻠﻤﺎ ﺑﻠﻐﻬﻢ ﺫﻟﻚ ،ﻗﺎﻟﻮﺍ :ﻭﳓﻦ ﺴِﻠ ِﻤ ﺨﻠﱠﻔﹸﻮﺍ ﻋﻦ ﺍﻟ ﻐﺰﻭ ﻣ ﻊ ﺍﳌﹸ ﻳ ﹾﻄِﻠ ﹸﻘ ﻬﻢ ،ﺭ ِﻏﺒﻮﺍ ﻋﻨﻰ ﻭﺗ ﻻ ﻧ ﹾﻄِﻠﻖ ﺃﻧﻔﺴﻨﺎ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻠﱠﻪ ﻫـﻮ ﺍﻟﺬﻯ ﻳﻄﻠﻘﻨﺎ ،ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ﴿ :ﻭﺁ ﺧﺮﻭ ﹶﻥ ﻼ ﺻﺎﻟِﺤﹰﺎ ﻭﺁ ﺧ ﺮ ﺳﻴﺌﹰﺎ ﻋﺴﻰ ﺍﻟﻠﱠﻪ ﺃﹶﻥ ﻳﺘﻮ ﺍ ﻋﺘ ﺮﻓﹸﻮﹾﺍ ِﺑ ﹸﺬﻧﻮِﺑ ِﻬ ﻢ ﺧﹶﻠﻄﹸﻮﹾﺍ ﻋ ﻤ ﹰ ﺏ ﻋﹶﻠﻴ ِﻬ ﻢ﴾ ﻭﻋﺴﻰ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺍﺟﺐ ﴿ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ﴾ .ﻓﻠﻤﺎ ﻧﺰﻟﺖ ،ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﻟﻨﱮ ج ،ﻓﺄﻃﻠﻘﻬﻢ، ﻭﻋﺬﺭﻫﻢ ،ﻓﺠﺎﺅﻭﺍ ﺑﺄﻣﻮﺍﳍﻢ ،ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﻫﺬﻩ ﺃﻣﻮﺍﻟﻨﺎ ،ﻓﺘﺼﺪﻕ ﺎ ﻋﻨﺎ، ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٩٣ ،٨٦/٨ﰲ ﺍﳌﻐﺎﺯﻱ.
٣٦١ ﺻ ﺪﹶﻗ ﹰﺔ ﻭﺍﺳﺘﻐﻔﺮ ﻟﻨﺎ ،ﻗﺎﻝ) :ﻣﺎ ﺃﹸ ِﻣ ﺮﺕ ﺃ ﹾﻥ ﺁﺧ ﹶﺬ ﺃ ﻣﻮﺍﹶﻟﻜﹸﻢ( ﻓﺄﻧﺰﻝ ﺍﻟﱠﻠﻪ ﴿ :ﺧ ﹾﺬ ﻣِﻦ ﺃﻣﻮﺍِﻟ ِﻬ ﻢ ﻚ ﻼﺗ ﺻﹶ ﺻ ﱢﻞ ﻋﹶﻠﻴ ِﻬ ﻢ﴾]ﺍﻟﺘﻮﺑﺔ [١٠٣ :ﻳﻘﻮﻝ :ﺍﺳﺘﻐﻔﺮ ﳍﻢ﴿ ،ﺇ ﱠﻥ ﺗ ﹶﻄﻬ ﺮ ﻫ ﻢ ﻭﺗ ﺰﻛﱢﻴﻬِﻢ ِﺑﻬﺎ ﻭ ﺳ ﹶﻜ ﻦ ﱠﻟ ﻬ ﻢ ﻓﺄﺧﺬ﴾ ﻣِﻨﻬﻢ ﺍﻟﺼﺪﻗﺔ ،ﻭﺍﺳﺘﻐﻔﺮ ﳍﻢ ،ﻭﻛﺎﻥ ﺛﻼﺛﺔ ﻧﻔﹶﺮ ﱂ ﻳﻮﺛﻘﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺏ ﺑﺎﻟﺴﻮﺍﺭﻯ ،ﻓﺄﹸﺭﺟِﺌﻮﺍ ﻻ ﻳﺪﺭﻭ ﹶﻥ ﺃﻳﻌ ﱠﺬﺑﻮﻥ ﺃﻡ ﻳﺘﺎﺏ ﻋﻠﻴﻬﻢ؟ ﻓﺄﻧﺰﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ﴿ :ﹶﻟﻘﹶﺪ ﺗﺎ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻰ ﻭﺍﳌﹸﻬﺎ ِﺟﺮِﻳ ﻦ ﻭﺍ َﻷﻧﺼﺎ ِﺭ﴾ ﺇﱃ ﻗﹶﻮﻟِﻪ﴿ :ﻭ ﻋﻠﹶﻰ ﺍﻟﺜﱠﻼﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﺧﱢﻠﻔﹸﻮﹾﺍ﴾ .ﺇﱃ ﻗﻮﻟﻪ: )(١ ﺏ ﺍﻟﺮًﺣِﻴ ﻢ﴾ ﺗﺎﺑﻌﻪ ﻋﻄﻴﺔ ﺍﺑﻦ ﺳﻌﺪ. ﴿ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻫ ﻮ ﺍﻟﺘﻮﺍ ﻓﺼﻞ
]ﰲ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺑﻌﺾ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻣﻦ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﻮﺍﺋﺪ[
ﻓﻤﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﺇﻥ ﻛﺎﻥ ﺧﺮﻭﺟﻪ ﰲ ﺭﺟﺐ ﳏﻔﻮﻇﹰﺎ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﻟﻜﻦ ﻫﻬﻨﺎ ﺃﻣﺮ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥ ﺃﻫ ﹶﻞ ﺍﻟﻜﺘﺎﺏ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺤﺮﻣﻮﻥ ﺍﻟﺸﻬ ﺮ ﺍﳊﺮﺍﻡ ،ﲞﻼﻑ ﺍﻟﻌﺮﺏ ،ﻓﺈﺎ ﻛﺎﻧﺖ ﺗﺤﺮﻣﻪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃ ﱠﻥ ﰲ ﻧﺴﺦ ﲢﺮ ِﱘ ﺍﻟﻘﺘﺎﻝ ﻓﻴﻪ ﻗﻮﻟﲔ ،ﻭﺫﻛﺮﻧﺎ ﺣﺠﺞ ﺍﻟﻔﺮﻳﻘﲔ. ﻭﻣﻨﻬﺎ :ﺗﺼﺮﻳ ﺢ ﺍﻹﻣﺎﻡ ﻟﻠﺮﻋﻴﺔ ،ﻭﺇﻋﻼﻣﻬﻢ ﺑﺎﻷﻣﺮ ﺍﻟﺬﻯ ﻳﻀﺮﻫﻢ ﺳﺘﺮﻩ ﻭﺇﺧﻔﺎﺅﻩ، ﻟﻴﺘﺄﻫﺒﻮﺍ ﻟﻪ ،ﻭﻳ ِﻌﺪﻭﺍ ﻟﻪ ﻋﺪﺗﻪ ،ﻭﺟﻮﺍ ﺯ ﺳﺘﺮ ﻏﲑﻩ ﻋﻨﻬﻢ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻋﻨﻪ ﻟﻠﻤﺼﻠﺤﺔ. ﻒ ﺇﻻ ﻭﻣﻨﻬﺎ :ﺃ ﱠﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺍﺳﺘﻨﻔﺮ ﺍﳉﻴﺶ ،ﻟﺰﻣﻬﻢ ﺍﻟﻨﻔﲑ ،ﻭﱂ ﳚﺰ ﻷﺣﺪ ﺍﻟﺘﺨﻠ ﲔ ﻛ ﱢﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﻌﻴﻨﻪ ،ﺑﻞ ﻣﱴ ﺍﺳﺘﻨﻔﺮ ﺍﳉﻴﺶ، ﻁ ﰲ ﻭﺟﻮﺏ ﺍﻟﻨﻔﲑ ﺗﻌﻴ ﺑﺈﺫﻧﻪ ،ﻭﻻ ﻳﺸﺘﺮ ﹸ ﺝ ﻣﻌﻪ ،ﻭﻫﺬﺍ ﺃﺣ ﺪ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱴ ﻳﺼﲑ ﻓﻴﻬﺎ ﺍﳉﻬﺎﺩ ﻟﺰﻡ ﹸﻛ ﱠﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﳋﺮﻭ ﻓﺮﺽ ﻋﻴﻦ .ﻭﺍﻟﺜﺎﱏ :ﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻌﺪ ﻭ ﺍﻟﺒﻠﺪ .ﻭﺍﻟﺜﺎﻟﺚ :ﺇﺫﺍ ﺣﻀﺮ ﺑﲔ ﺍﻟﺼﻔﲔ. ﺐ ﺑﺎﻟﻨﻔﺲ ،ﻭﻫﺬﺍ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺏ ﺍﳉﻬﺎﺩ ﺑﺎﳌﺎﻝ ،ﻛﻤﺎ ﳚ ﻭﻣﻨﻬﺎ :ﻭﺟﻮ ﺏ ﺍﻟﺬﻯ ﻻ ﺭﻳﺐ ﻓﻴﻪ ،ﻓﺈﻥ ﺍﻷﻣﺮ ﺑﺎﳉﻬﺎﺩ ﺑﺎﳌﺎﻝ ﺷﻘﻴ ﻖ ﺍﻷﻣﺮ ﺑﺎﳉﻬﺎﺩ ﺃﲪﺪ ،ﻭﻫﻰ ﺍﻟﺼﻮﺍ ﺑﺎﻟﻨﻔﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﻳﻨﻪ ،ﺑﻞ ﺟﺎﺀ ﻣﻘﺪﻣﹰﺎ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﻔﺲ ﰲ ﹸﻛﻞﱢ ﻣﻮﺿﻊ ،ﺇﻻ ﻣﻮﺿﻌﹰﺎ ﺐ ﺃﻧﻪ ﺃﺣ ﺪ ﻭﺍﺣﺪﺍﹰ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳉﻬﺎﺩ ﺑﻪ ﺃﻫﻢ ﻭﺁﻛ ﺪ ﻣﻦ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﻔﺲ ،ﻭﻻ ﺭﻳ ﺍﳉﻬﺎﺩﻳﻦ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱮ ج ) :ﻣ ﻦ ﺟ ﻬ ﺰ ﻏﹶﺎﺯِﻳﹰﺎ ﹶﻓ ﹶﻘ ﺪ ﹶﻏﺰﺍ() ،(٢ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ، ) (١ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ ﻟﻀﻌﻒ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺻﺎﱀ. ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٧/٦ﻭﻣﺴﻠﻢ ) ،(١٨٩٥ﻭﺍﻟﻨﺴﺎﺋﻲ ) ،(٤٦/٦ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٦٢٨
٣٦٢ ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﺑﺎﻟﺒﺪﻥ ،ﻭﻻ ﻳِﺘ ﻢ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺒﺪﻥ ﺇﻻ ﺑﺒﺬﻟﻪ ،ﻭﻻ ﻳﻨﺘﺼﺮ ﺇﻻ ﺑﺎﻟﻌﺪﺩ ﻭﺍﻟﻌﺪﺩ ،ﻓﺈﻥ ﱂ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﺜﺮ ﺍﻟﻌﺪﺩ ،ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﳝﺪ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻌﺪﺓ ،ﻭﺇﺫﺍ ﻭﺟﺐ ﺍﳊ ﺞ ﺏ ﺍﳉﻬﺎﺩ ﺑﺎﳌﺎﻝ ﹶﺃﻭﱃ ﻭﺃﹶﺣﺮﻯ. ﺑﺎﳌﺎﻝ ﻋﻠﻰ ﺍﻟﻌﺎﺟﺰ ﺑﺎﻟﺒﺪﻥ ،ﻓﻮﺟﻮ ﻭﻣﻨﻬﺎ :ﻣﺎ ﺑﺮﺯ ﺑﻪ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ ﻣﻦ ﺍﻟﻨﻔﻘ ِﺔ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ،ﻭﺳﺒﻖ ﺑﻪ ﻚ ﻳﺎ ﻋﹾﺜﻤﺎ ﹸﻥ ﻣﺎ ﹶﺃ ﺳ ﺮ ﺭﺕ ،ﻭﻣﺎ ﹶﺃ ﻋﹶﻠﻨﺖ ،ﻭﻣﺎ ﹶﺃ ﺧ ﹶﻔﻴﺖ، ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﺍﻟﻨﱮ ج ) :ﹶﻏ ﹶﻔ ﺮ ﺍﻟﻠﱠﻪ ﹶﻟ ﻒ ﺩﻳﻨﺎﺭ، ﺿ ﺮ ﻋﹾﺜﻤﺎ ﹶﻥ ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺑ ﻌ ﺪ ﺍﻟﻴ ﻮ ِﻡ( ،ﻭﻛﺎﻥ ﻗﺪ ﺃﻧﻔﻖ ﺃﻟ ﺖ( .ﰒ ﻗﺎﻝ) :ﻣﺎ ﻭﻣﺎ ﺃﺑ ﺪﻳ ﻭﺛﻼﲦﺎﺋﺔ ﺑﻌﲑ ﺑﻌﺪﺎ ﻭﺃﺣﻼﺳﻬﺎ ﻭﺃﻗﺘﺎﺑِﻬﺎ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻌﺎﺟ ﺰ ﲟﺎﻟﻪ ﻻ ﻳﻌﺬ ﺭ ﺣﱴ ﻳﺒﺬﹸ ﹶﻝ ﺟﻬﺪﻩ ،ﻭﻳﺘﺤ ﱠﻘ ﻖ ﻋﺠ ﺰﻩ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺝ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ﺑﻌﺪ ﺃﻥ ﺃﺗﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻟﻴﺤﻤﻠﻬﻢ، ﳊ ﺮ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﻧﻔﻰ ﺍ ﹶ ﻓﻘﺎﻝ ﴿:ﹶﻻ ﹶﺃ ِﺟﺪ ﻣﺎ ﹶﺃ ﺣ ِﻤﻠﹸﻜﹸ ﻢ ﻋﹶﻠﻴ ِﻪ﴾ ،ﻓﺮﺟﻌﻮﺍ ﻳﺒﻜﻮﻥ ﳌﺎ ﻓﺎﻢ ﻣﻦ ﺍﳉﻬﺎﺩ ،ﻓﻬﺬﺍ ﺍﻟﻌﺎﺟﺰ ﺍﻟﺬﻯ ﻻ ﺣﺮﺝ ﻋﻠﻴﻪ. ﻼ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﻋﻠﻰ ﺍﻟﻀﻌﻔﺎﺀ ،ﻭﺍﳌﻌﺬﻭﺭﻳﻦ، ﻑ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺳﺎﻓﺮ ﺭﺟ ﹰ ﻭﻣﻨﻬﺎ :ﺍﺳﺘﺨﻼ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻟ ﹸﺬﺭﻳﺔ ،ﻭﻳﻜﻮﻥ ﻧﺎﺋﺒﻪ ﻣِﻦ ﺍﺎﻫﺪﻳﻦ ،ﻷﻧﻪ ﻣﻦ ﺃﻛﱪ ﺍﻟﻌﻮﻥ ﳍﻢ .ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻳﺴﺘﺨﻠِﻒ ﺍﺑ ﻦ ﹸﺃﻡ ﻣﻜﺘﻮﻡ ،ﻓﺎﺳﺘﺨﻠﻔﻪ ﺑﻀ ﻊ ﻋﺸﺮﺓ ﻣﺮﺓ ،ﻭﺃﻣﺎ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ. ﻑ ﻋﻨﺪ ﺃﻫﻞ ﺍﻷﺛﺮ ﺃﻧﻪ ﺍﺳﺘﺨﻠﻒ ﻋﻠ ﻰ ﺍﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻛﻤﺎ ﰲ ﻓﺎﳌﻌﺮﻭ )ﺍﻟﺼﺤﻴﺤﲔ( ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰉ ﻭﻗﺎﺹ ،ﻗﺎﻝ :ﺧﻠﱠﻒ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻴﹰﺎ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺨﱢﻠﻔﹸﲎ ﻣ ﻊ ﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ،ﻓﻘﺎﻝ) :ﹶﺃﻣﺎ ﺗ ﺮﺿﻰ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺗ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ِﻣﻨﻰ ِﺑ ﻤﻨ ِﺰﹶﻟ ِﺔ ﻫﺎﺭﻭ ﹶﻥ ِﻣ ﻦ ﻣﻮﺳﻰ ،ﹶﻏﻴ ﺮ ﹶﺃﻧ ﻪ ﹶﻻ ﻧِﺒ ﻰ ﺑ ﻌﺪِﻯ() .(١ﻭﻟﻜﻦ ﻫﺬﻩ ﻛﺎﻧﺖ ﻑ ﺍﻟﻌﺎﻡ ،ﻓﻜﺎﻥ ﶈﻤﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺍﻷﻧﺼﺎﺭﻯ، ﺧﻼﻓ ﹰﺔ ﺧﺎﺻﺔ ﻋﻠﻰ ﺃﻫﻠﻪ ج ،ﻭﺃﻣﺎ ﺍﻻﺳﺘﺨﻼ ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﳌﺎ ﺃﺭﺟﻔﹸﻮﺍ ﺑﻪ ،ﻭﻗﺎﻟﻮﺍ :ﺧﻠﱠﻔﻪ ﺍﺳﺘﺜﻘﺎﻻﹰ ،ﺃﺧﺬ ﺳﻼﺣﻪ ﰒ ﳊﻖ ﻚ ﻟِﻤﺎ ﺗ ﺮ ﹾﻛﺖ ﻭﺭﺍﺋﻰ ،ﻓﺎﺭﺟ ﻊ ﺑﺎﻟﻨﱮ ج ،ﻓﺄﺧﱪﻩ ،ﻓﻘﺎﻝ ) :ﹶﻛ ﹶﺬﺑﻮﺍ ،ﻭﻟﻜِـ ﻦ ﺧﻠﱠ ﹾﻔﺘ ﻚ(. ﻓﺎ ﺧﹸﻠﻔﹾﲎ ﰲ ﹶﺃﻫﻠﻰ ﻭﹶﺃ ﻫِﻠ ﺐ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺨﻞ ،ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﺸﺮﻉ ،ﻭﺍﻟﻌﻤﻞ ﺑﻘﻮﻝ ﺹ ﻟﻠ ﺮ ﹶﻃ ِ ﳋ ﺮ ِ ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺍ ﹶ ﺹ ﺹ ﺑﻨﻔﺴﻪ ،ﻛﻤﺎ ﺧﺮ ﺍﳋﺎﺭﺹ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ﻏﺰﺍﺓ ﺧﻴﺒﺮ ،ﻭﺃﻥ ﺍﻹﻣﺎﻡ ﳚﻮﺯ ﺃﻥ ﳜ ِﺮ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٨٦/٨ﻭﻣﺴﻠﻢ ).(٢٤٠٤
٣٦٣ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﺪﻳﻘﺔ ﺍﳌﺮﺃﺓ. ﲔ ﺑﻪ ،ﻭﻻ ﻭﻣﻨﻬﺎ ﺃ ﱠﻥ ﺍﳌﺎﺀ ﺍﻟﺬﻯ ﺑﺂﺑﺎﺭ ﲦﻮﺩ ،ﻻ ﳚﻮﺯ ﺷﺮﺑﻪ ،ﻭﻻ ﺍﻟﻄﺒ ﺦ ﻣﻨﻪ ،ﻭﻻ ﺍﻟﻌﺠ ﺍﻟﻄﻬﺎﺭ ﹸﺓ ﺑﻪ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺴﻘﻰ ﺍﻟﺒﻬﺎﺋﻢ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﺌﺮ ﺍﻟﻨﺎﻗﺔ .ﻭﻛﺎﻧﺖ ﻣﻌﻠﻮﻣ ﹰﺔ ﺑﺎﻗﻴﺔ ﺇﱃ ﺱ ﺎ ﻗﺮﻧﹰﺎ ﺑﻌﺪ ﻗﺮﻥ ﺇﱃ ﻭﻗﺘﻨﺎ ﻫﺬﺍ ،ﻓﻼ ﻳ ِﺮﺩ ﺯﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﰒ ﺍﺳﺘﻤﺮ ِﻋ ﹾﻠﻢ ﺍﻟﻨﺎ ِ ﺏ ﺑﺌﺮﹰﺍ ﻏﲑﻫﺎ ،ﻭﻫﻰ ﻣﻄﻮﻳ ﹲﺔ ﳏﻜﻤﺔ ﺍﻟﺒﻨﺎﺀ ،ﻭﺍﺳﻌﺔ ﺍﻷﺭﺟﺎﺀ ،ﺁﺛﺎﺭ ﺍﻟﻌِﺘﻖ ﻋﻠﻴﻬﺎ ﺑﺎﺩﻳﺔ، ﺍﻟﺮﻛﻮ ﻻ ﺗﺸﺘﺒِﻪ ﺑﻐﲑﻫﺎ. ﻭﻣﻨﻬﺎ :ﺃ ﱠﻥ ﻣﻦ ﻣ ﺮ ﺑﺪﻳﺎﺭ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﳌﻌﺬﱠﺑﲔ ،ﱂ ﻳﻨﺒﻎ ﻟﻪ ﺃﻥ ﻳﺪ ﺧﻠﹶﻬﺎ ،ﻭﻻ ﻳﻘﻴﻢ ﺎ ،ﺑﻞ ﻳﺴﺮﻉ ﺍﻟﺴﲑ ،ﻭﻳﺘﻘﻨﻊ ﺑﺜﻮﺑﻪ ﺣﱴ ﻳﺠﺎ ِﻭﺯﻫﺎ ،ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻢ ﺇﻻ ﺑﺎﻛﻴﹰﺎ ﻣﻌﺘﱪﹰﺍ. ﺤﺴﺮ ﺑﲔ ِﻣﻨﻰ ﻭ ﻋﺮﻓﺔ ،ﻓﺈﻧﻪ ﺍﳌﻜﺎ ﹸﻥ ﻉ ﺍﻟﻨﱮ ج ﺍﻟﺴﲑ ﰲ ﻭﺍﺩﻯ ﻣ ﻭﻣﻦ ﻫﺬﺍ ﺇﺳﺮﺍ ﺍﻟﺬﻯ ﺃﻫﻠﻚ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﺍﻟﻔﻴ ﹶﻞ ﻭﺃﺻﺤﺎﺑﻪ. ﻭﻣﻨﻬﺎ :ﺃ ﱠﻥ ﺍﻟﻨﱮ ج ﻛﺎﻥ ﳚﻤ ﻊ ﺑﲔ ﺍﻟﺼﻼﺗﲔ ﰲ ﺍﻟﺴﻔﺮ ،ﻭﻗﺪ ﺟﺎﺀ ﲨ ﻊ ﺍﻟﺘﻘﺪﱘ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ،ﻛﻤﺎ ﺗﻘﺪﻡ ،ﻭﺫﻛﺮﻧﺎ ِﻋﻠﱠﺔ ﺍﳊﺪﻳﺚ .ﻭﻣﻦ ﺃﻧﻜﺮﻩ ،ﻭﱂ ﳚﺊ ﲨﻊ ﺍﻟﺘﻘﺪﱘ ﻋﻨﻪ ﰲ ﺳﻔﺮ ﺇﻻ ﻫﺬﺍ ،ﻭﺻﺢ ﻋﻨﻪ ﲨ ﻊ ﺍﻟﺘﻘﺪ ِﱘ ﺑ ﻌﺮﻓﺔ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﺇﱃ ﻋﺮﻓﺔ، ﻓﺈﻧﻪ ﺟ ﻤ ﻊ ﺑﲔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﰲ ﻭﻗﺖ ﺍﻟﻈﻬﺮ ،ﻓﻘﻴﻞ :ﺫﻟﻚ ﻷﺟﻞ ﺍﻟﻨﺴﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ .ﻭﻗﻴﻞ :ﻷﺟﻞ ﺍﻟﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻓﻌﻰ ﻭﺃﲪﺪ .ﻭﻗﻴﻞ :ﻷﺟﻞ ﺍﻟﺸﻐﻞ، ﻭﻫﻮ ﺍﺷﺘﻐﺎﻟﹸﻪ ﺑﺎﻟﻮﻗﻮﻑ ،ﻭﺍﺗﺼﺎﻟﹸﻪ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ .ﻗﺎﻝ ﺃﲪﺪ :ﳚﻤﻊ ﻟﻠﺸﻐﻞ ،ﻭﻫﻮ ﳋﻠﹶﻒ ،ﻭﻗﺪ ﺗﻘﺪﻡ. ﺴﻠﹶﻒ ﻭﺍ ﹶ ﻗﻮﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻟﺘﻴﻤﻢ ﺑﺎﻟﺮﻣﻞ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﻭﺃﹶﺻﺤﺎﺑﻪ ،ﻗﻄﻌﻮﺍ ﺍﻟﺮﻣﺎﻝ ﺍﻟﱴ ﺑﲔ ﺍﳌﺪﻳﻨﺔ ﺶ ﺇﱃ ﻭﺗﺒﻮﻙ ،ﻭﱂ ﳛﻤﻠﻮﺍ ﻣﻌﻬﻢ ﺗﺮﺍﺑﹰﺎ ﺑﻼ ﺷﻚ ،ﻭﺗﻠﻚ ﻣﻔﺎﻭﺯ ﻣ ﻌﻄِﺸﺔ ﺷﻜﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻌﻄ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻗﻄﻌﹰﺎ ﻛﺎﻧﻮﺍ ﻳﺘﻴﻤﻤﻮﻥ ﺑﺎﻷﺭﺽ ﺍﻟﱴ ﻫﻢ ﻓﻴﻬﺎ ﻧﺎﺯﻟﻮﻥ ،ﻫﺬﺍ ﹸﻛﻠﱡﻪ ﳑﺎ ﻻ ﺠﺪﻩ ﺴِ ﻼ ِﻣ ﻦ ﹸﺃ ﻣﺘِﻰ ﺍﻟﺼﻼﺓﹸ ،ﹶﻓ ِﻌﻨ ﺪﻩ ﻣ ﺖ ﺭﺟ ﹰ ﺤﻴﹸﺜﻤﺎ ﹶﺃ ﺩ ﺭ ﹶﻛ ﺷﻚ ﻓﻴﻪ ﻣﻊ ﻗﻮﻟﻪ ج) :ﹶﻓ ﻭ ﹶﻃﻬﻮﺭﻩ().(١ ﻸﻣﺔ :ﻻ ﻳﻘﺼﺮ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ج ﺃﻗﺎﻡ ﺑﺘﺒﻮﻙ ﻋﺸﺮﻳﻦ ﻳﻮﻣﹰﺎ ﻳ ﹾﻘﺼﺮ ﺍﻟﺼﻼﺓ ،ﻭﱂ ﻳﻘﻞ ﻟ ُ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(٢٤٨/٥
٣٦٤ ﺍﻟﺮﺟﻞ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺃﻗﺎﻡ ﺃﻛﺜ ﺮ ﻣﻦ ﺫﻟﻚ ،ﻭﻟﻜﻦ ﺍﺗﻔﻘﺖ ﺇﻗﺎﻣﺘﻪ ﻫﺬﻩ ﺍﳌﺪﺓ ،ﻭﻫﺬﻩ ﺍﻹﻗﺎﻣﺔ ﰲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ ﻻ ﲣﺮﺝ ﻋﻦ ﺣﻜﻢ ﺍﻟﺴﻔﺮ ،ﺳﻮﺍ ٌﺀ ﻃﺎﻟﺖ ﺃﻭ ﻗﺼﺮﺕ ﺇﺫﺍ ﻛﺎﻥ ﻏ ﲑ ﻣﺴﺘﻮﻃﻦ، ﻭﻻ ﻋﺎﺯﻡ ﻋﻠﻰ ﺍﻹﻗﺎﻣﺔ ﺑﺬﻟﻚ ﺍﳌﻮﺿﻊ. ﳋﻠﹶﻒ ﰲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺜﲑﺍﹰ ،ﻓﻔﻰ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ( ﻒ ﻭﺍ ﹶ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺴﹶﻠ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻗﺎﻝ :ﺃﻗﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﰲ ﺑﻌﺾ ﺃﺳﻔﺎﺭﻩ ﺗﺴ ﻊ ﻋﺸﺮ ﹶﺓ ﻳﺼﻠﱢﻰ ﺭﻛﻌﺘﲔ، ﺴ ﻊ ﻋﺸﺮ ﹶﺓ ﻧ ﻓﻨﺤﻦ ﺇﺫﺍ ﺃﻗﻤﻨﺎ ِﺗ ﺼﻠﱢﻰ ﺭﻛﻌﺘﲔ ،ﻭﺇﻥ ﺯﺩﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﺃﲤﻤﻨﺎ) ،(١ﻭﻇﺎﻫ ﺮ ﻛﻼﻡ ﺃﲪﺪ ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﺭﺍﺩ ﻣﺪﺓ ﻣﻘﺎﻣﻪ ﲟﻜﺔ ﺯﻣ ﻦ ﺍﻟﻔﺘﺢ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺃﻗﺎﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﲟﻜﺔ ﲦﺎﻥ ﻋﺸﺮﺓ ﺯﻣ ﻦ ﺍﻟﻔﺘﺢ ،ﻷﻧﻪ ﺃﺭﺍﺩ ﺣﻨﻴﻨﺎﹰ ،ﻭﱂ ﻳﻜﻦ ﹶﺛ ﻢ ﺃﲨ ﻊ ﺍﳌﹸﻘﺎﻡ ،ﻭﻫﺬﻩ ﺇﻗﺎﻣﺘﻪ ﺍﻟﱴ ﺭﻭﺍﻫﺎ ﺍﺑ ﻦ ﻋﺒﺎﺱ .ﻭﻗﺎﻝ ﻏﲑﻩ :ﺑﻞ ﺃﺭﺍﺩ ﺍﺑ ﻦ ﻋﺒﺎﺱ ﻣﻘﺎﻣﻪ ﺑﺘﺒﻮﻙ ،ﻛﻤﺎ ﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ: ﺃﻗﺎﻡ ﺍﻟﻨ ﱮ ج ﺑﺘﺒﻮﻙ ﻋﺸﺮﻳ ﻦ ﻳﻮﻣﹰﺎ ﻳﻘﺼﺮ ﺍﻟﺼﻼﺓ ،ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ().(٢ ﺨ ﺮﻣﺔ :ﺃﻗﻤﻨﺎ ﻣﻊ ﺳﻌﺪ ﺑﺒﻌﺾ ﻗﺮﻯ ﺍﻟﺸﺎﻡ ﺃﺭﺑﻌﲔ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳌِﺴﻮﺭ ﺑﻦ ﻣ ﻟﻴﻠﺔ ﻳﻘ ﺼﺮﻫﺎ ﺳﻌﺪ ﻭﻧِﺘﻤﻬﺎ).(٣ )(٤ ﻭﻗﺎﻝ ﻧﺎﻓ ﻊ :ﺃﻗﺎﻡ ﺍﺑ ﻦ ﻋﻤﺮ ﺑﺄﺫﹶﺭﺑﻴﺠﺎ ﹶﻥ ﺳﺘ ﹶﺔ ﺃﺷﻬﺮ ﻳ ﺼﻠﱢﻰ ﺭﻛﻌﺘﲔ ،ﻭﻗﺪ ﺣﺎﻝ ﺍﻟﺜﻠ ﺞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺪﺧﻮﻝ. ﺼﻠﱢﻰ ﺻﻼ ﹶﺓ ﺲ ﺑ ﻦ ﻣﺎﻟﻚ ﺑﺎﻟﺸﺎﻡ ﺳﻨﺘﲔ ﻳ ﺺ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ :ﺃﻗﺎﻡ ﺃﻧ ﻭﻗﺎﻝ ﺣﻔ ﺍﳌﺴﺎﻓﺮ).(٥ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ِﺑﺮﺍ ﻣﻬ ﺮﻣ ﺰ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻳﻘﺼﺮﻭﻥ ﺲ :ﺃﻗﺎﻡ ﺃﺻﺤﺎ ﻭﻗﺎﻝ ﺃﻧ ﺍﻟﺼﻼﺓ).(٦ ﲔ ﻳﻘﺼ ﺮ ﺍﻟﺼﻼﺓ ﻭﻻ ﺖ ﻣﻊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻤﺮﺓ ﺑﻜﺎﺑﻞ ﺳﻨﺘ ِ ﻭﻗﺎﻝ ﺍﳊﺴﻦ :ﺃﻗﻤ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٤٦٣/٢ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٩٥/٣ﻭﺍﻟﺒﻴﻬﻘﻲ ).(١٥٢/٢ ) (٣ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ).(٤٣٥٠ ) (٤ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ) ،(٤٣٣٩ﻭﺍﻟﺒﻴﻬﻘﻲ ).(١٥٢/٣ ) (٥ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ).(٤٣٥٤ ) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(١٥٢/٣
٣٦٥ ﳚﻤﻊ).(١ ﻯ ﺍﻟﺴﻨﺔ ،ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ،ﻭﺳﺠﺴﺘﺎﻥ ﺍﻟﺴﻨﺘﲔ. ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ :ﻛﺎﻧﻮﺍ ﻳﻘﻴﻤﻮﻥ ﺑﺎﻟ ﺮ ﺏ. ﻓﻬﺬﺍ ﻫﺪﻯ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﻛﻤﺎ ﺗﺮﻯ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍ ﺐ ﺍﻟﻨﺎﺱ ،ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺇﺫﺍ ﻧﻮﻯ ﺇﻗﺎﻣ ﹶﺔ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ،ﺃﰎ ،ﻭﺇﻥ ﻧﻮﻯ ﻭﺃﻣﺎ ﻣﺬﺍﻫ ﺩﻭﺎ ،ﻗﺼﺮ ،ﻭﲪﻞ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺻﺤﺎﺑﻪ ﱂ ﻳﺠﻤﻌﻮﺍ ﺍﻹﻗﺎﻣﺔ ﺃﻟﺒﺘﺔ ،ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﻮﻥ :ﺍﻟﻴﻮﻡ ﳔﺮﺝ ،ﻏﺪﹰﺍ ﳔﺮﺝ .ﻭﰱ ﻫﺬﺍ ﻧﻈﺮ ﻻ ﳜﻔﻰ ،ﻓﺈ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﺲ ﻗﻮﺍ ِﻋ ﺪ ﺍﻹﺳﻼﻡ ،ﻭﻳﻬ ِﺪﻡ ﻗﻮﺍ ِﻋ ﺪ ﺍﻟﺸﺮﻙ، ج ﻓﺘﺢ ﻣﻜﺔ ،ﻭﻫﻰ ﻣﺎ ﻫﻰ ،ﻭﺃﻗﺎﻡ ﻓﻴﻬﺎ ﻳﺆﺳ ﻭﻳﻤﻬﺪ ﺃﻣﺮ ﻣﺎ ﺣﻮﳍﺎ ﻣِﻦ ﺍﻟﻌﺮﺏ ،ﻭﻣﻌﻠﻮﻡ ﻗﻄﻌﹰﺎ ﺃﻥ ﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﺇﻗﺎﻣﺔ ﺃﻳﺎﻡ ﻻ ﻳﺘﺄﺗﻰ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ،ﻭﻻ ﻳﻮﻣﲔ ،ﻭﻛﺬﻟﻚ ﺇﻗﺎﻣﺘﻪ ﺑﺘﺒﻮﻙ ،ﻓﺈﻧﻪ ﺃﻗﺎﻡ ﻳﻨﺘﻈﺮ ﺍﻟﻌﺪﻭ ،ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻗﻄﻌﺎﹰ، ﺃﻧﻪ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ِﻋﺪ ﹸﺓ ﻣﺮﺍﺣﻞ ﳛﺘﺎﺝ ﻗﻄﻌﻬﺎ ﺇﱃ ﺃﻳﺎﻡ ،ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻢ ﻻ ﻳﻮﺍﻓﻮﻥ ﰲ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ،ﻭﻛﺬﻟﻚ ﺇﻗﺎﻣﺔ ﺍﺑﻦ ﻋﻤﺮ ﺑﺄﺫﺭﺑﻴﺠﺎﻥ ﺳﺘﺔ ﺃﺷﻬﺮ ﻳﻘﺼﺮ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺜﻠﺞ، ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺜﻠﺞ ﻻ ﻳﺘﺤﻠ ﹸﻞ ﻭﻳﺬﻭﺏ ﰲ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ،ﲝﻴﺚ ﺗﻨﻔﺘﺢ ﺍﻟﻄﱡﺮﻕ، ﻭﻛﺬﻟﻚ ﺇﻗﺎﻣﺔ ﺃﻧﺲ ﺑﺎﻟﺸﺎﻡ ﺳﻨﺘﲔ ﻳﻘﺼﺮ ،ﻭﺇﻗﺎﻣ ﹸﺔ ﺍﻟﺼﺤﺎﺑﺔ ِﺑﺮﺍ ﻣﻬ ﺮﻣ ﺰ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻳﻘﺼﺮﻭﻥ ،ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊِﺼﺎﺭ ﻭﺍﳉﻬﺎﺩ ﻳﻌﻠﹶﻢ ﺃﻧﻪ ﻻ ﻳﻨﻘﻀﻰ ﰲ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ. ﻭﻗﺪ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺃﲪﺪ :ﺇﻧﻪ ﻟﻮ ﺃﻗﺎﻡ ﳉﻬﺎﺩ ﻋﺪﻭ ،ﺃﻭ ﺣﺒﺲ ﺳﻠﻄﺎﻥ ،ﺃﻭ ﻣﺮﺽ ،ﻗﺼﺮ، ﺳﻮﺍﺀ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺍﻧﻘﻀﺎ ُﺀ ﺍﳊﺎﺟﺔ ﰲ ﻣﺪﺓ ﻳﺴﲑﺓ ﺃﻭ ﻃﻮﻳﻠﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻟﻜﻦ ﺷﺮﻃﻮﺍ ﻓﻴﻪ ﺷﺮﻃﹰﺎ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻣﻦ ﻛﺘﺎﺏ ،ﻭﻻ ﺳـﻨﺔ ،ﻭﻻ ﺇﲨﺎﻉ ،ﻭﻻ ﻋﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ. ﻓﻘﺎﻟﹸﻮﺍ :ﺷﺮﻁ ﺫﻟﻚ ﺍﺣﺘﻤﺎ ﹸﻝ ﺍﻧﻘﻀﺎﺀ ﺣﺎﺟﺘﻪ ﰲ ﺍﳌﺪﺓ ﺍﻟﱴ ﻻ ﺗﻘﻄﻊ ﺣﻜﻢ ﺍﻟﺴﻔﺮ ،ﻭﻫﻰ ﻣﺎ ﱮ ﳌﺎ ﺃﻗﺎﻡ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺩﻭﻥ ﺍﻷﺭﺑﻌﺔ ﺍﻷﻳﺎﻡ ،ﻓﻴﻘﺎﻝ :ﻣﻦ ﺃﻳﻦ ﻟﻜﻢ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ،ﻭﺍﻟﻨ ﺃﻳﺎﻡ ﻳﻘﺼﺮ ﺍﻟﺼﻼﺓ ﲟﻜﺔ ﻭﺗﺒﻮﻙ ﱂ ﻳﻘﻞ ﳍﻢ ﺷﻴﺌﺎﹰ ،ﻭﱂ ﻳﺒﲔ ﳍﻢ ﺃﻧﻪ ﱂ ﻳﻌﺰﻡ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ،ﻭﻫﻮ ﻳﻌﻠ ﻢ ﺃﻢ ﻳﻘﺘﺪﻭﻥ ﺑﻪ ﰲ ﺻﻼﺗﻪ ،ﻭﻳﺘﺄ ﺳ ﻮ ﹶﻥ ﺑﻪ ﰲ ﻗﺼﺮﻫﺎ ﰲ ﻣﺪﺓ ﺇﻗﺎﻣﺘﻪ ،ﻓﻠﻢ ﻳﻘﻞ ﳍﻢ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ :ﻻ ﺗﻘﺼﺮﻭﺍ ﻓﻮﻕ ﺇﻗﺎﻣﺔ ﺃﺭﺑﻊ ﻟﻴﺎﻝ ،ﻭﺑﻴﺎﻥ ﻫﺬﺍ ﻣِﻦ ﺃﻫﻢ ﺻﻠﱠﻰ ﻣﻌﻬﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ. ﺍﳌﻬﻤﺎﺕ ،ﻭﻛﺬﻟﻚ ﺍﻗﺘﺪﺍ ُﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻪ ﺑﻌﺪﻩ ،ﻭﱂ ﻳﻘﻮﻟﻮﺍ ﳌﻦ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ :ﺇ ﹾﻥ ﻧﻮﻯ ﺇﻗﺎﻣ ﹶﺔ ﺃﻛﺜ ﺮ ﻣِﻦ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﺃﰎﱠ ،ﻭﺇﻥ ﻧﻮﻯ ﺩﻭﺎ ) (١ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ).(٤٣٥٢
٣٦٦ ﻗﺼﺮ. ن ﻧﻮى إﻗﺎﻣﺔ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮﻣًﺎ أﺗﻢﱠ ،وإن ﻧﻮى دوﻧﻬﺎ ﻗﺼﺮ، وﻗﺎل أﺑﻮ ﺣﻨﻴﻔﺔ :إ ْ ﻦ ﺳﻌﺪ ،ورُوى ﻋﻦ ﺛﻼﺛﺔ ﻣﻦ اﻟﺼﺤﺎﺑﺔ :ﻋﻤﺮ ،واﺑﻨﻪ، وهﻮ ﻣﺬهﺐ اﻟﻠﻴﺚ ﺑ ِ ﻞ أرﺑﻌﺎً ،وﻋﻨﻪ: ﺼﱢ ﺖ أرﺑﻌًﺎ ﻓ َ واﺑﻦ ﻋﺒﺎس .وﻗﺎل ﺳﻌﻴﺪ ﺑﻦ اﻟﻤﺴﻴﱢﺐ :إذا أﻗﻤ َ آﻘﻮل أﺑﻰ ﺣﻨﻴﻔﺔ.
ﻭﻗﺎﻝ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ :ﺇ ﹾﻥ ﺃﻗﺎ ﻡ ﻋﺸﺮﺍﹰ ،ﺃﰎﱠ ،ﻭﻫﻮ ﺭﻭﺍﻳ ﹲﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ. ﻭﻗﺎﻝ ﺍﳊﺴﻦ :ﻳﻘﺼﺮ ﻣﺎ ﱂ ﻳﻘﺪﻡ ﻣﺼﺮﹰﺍ. ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸ ﹸﺔ :ﻳﻘﺼﺮ ﻣﺎ ﱂ ﻳﻀﻊ ﺍﻟﺰﺍﺩ ﻭﺍﳌﺰﺍﺩ. ﻭﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺎﻡ ﳊﺎﺟﺔ ﻳﻨﺘﻈﺮ ﻗﻀﺎﺀﻫﺎ ﻳﻘﻮﻝ :ﺍﻟﻴﻮﻡ ﺃﺧﺮﺝ، ﻏﺪﹰﺍ ﺃﺧﺮﺝ ،ﻓﺈﻧﻪ ﻳﻘﺼﺮ ﺃﺑﺪﺍﹰ ،ﺇﻻ ﺍﻟﺸﺎﻓﻌ ﻰ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ ،ﻓﺈﻧﻪ ﻳﻘﺼﺮ ﻋﻨﺪﻩ ﺇﱃ ﺳﺒﻌﺔ ﻋﺸﺮ ،ﺃﻭ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻳﻮﻣﺎﹰ ،ﻭﻻ ﻳﻘﺼﺮ ﺑﻌﺪﻫﺎ .ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ )ﺇﺷﺮﺍﻓﻪ( :ﺃﲨﻊ ﺠﻤِﻊ ﺇﻗﺎﻣﺔ ﻭﺇﻥ ﺃﺗﻰ ﻋﻠﻴﻪ ﺳﻨﻮﻥ. ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻟﻠﻤﺴﺎﻓﺮ ﺃﻥ ﻳﻘﺼﺮ ﻣﺎ ﱂ ﻳ ﻓﺼﻞ
]ﰲ ﺟﻮﺍﺯ ﺣِﻨﺚ ﺍﳊﹶﺎﻟﻒ ﰲ ﳝﻴﻨﻪ ﺇﺫﺍ ﺭﺃﻯ ﻏﲑﻫﺎ ﺧﲑﹰﺍ ﻣﻨﻬﺎ[ ﺏ ِﺣﻨﺚ ﺍﳊﺎﻟﻒ ﰲ ﳝﻴﻨﻪ ﺇﺫﺍ ﺭﺃﻯ ﻏﲑﻫﺎ ﺧﲑﹰﺍ ﻣﻨﻬﺎ، ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺑ ِﻞ ﺍﺳﺘﺤﺒﺎ ﻓﻴﻜﻔﱢ ﺮ ﻋﻦ ﳝﻴﻨﻪ ،ﻭﻳﻔﻌ ﹸﻞ ﺍﻟﺬﻯ ﻫﻮ ﺧﲑ ،ﻭﺇﻥ ﺷﺎﺀ ﻗﺪﻡ ﺍﻟ ﹶﻜﻔﱠﺎﺭﺓ ﻋﻠﻰ ﺍﳊِـﻨﺚ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺮﻫﺎ ،ﻭﻗﺪ ﺭﻭﻯ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﻫﺬﺍ) :ﺇ ﱠﻻ ﹶﺃﺗﻴﺖ ﺍﱠﻟﺬِﻯ ﻫ ﻮ ﹶﺃ ﺧﻴﺮ ،ﻭﲢﻠﱠﻠﺘﻬﺎ( ،ﻭﰱ ﻟﻔﻆ) :ﺇ ﱠﻻ ﹶﻛﻔﱠ ﺮﺕ ﻋ ﻦ ﻳﻤِﻴﲎ ﻭﹶﺃﺗﻴﺖ ﺍﱠﻟﺬِﻯ ﻫ ﻮ ﹶﺃ ﺧﻴﺮ ،(ﻭﰱ ﻟﻔﻆ) :ﺇ ﱠﻻ ﹶﺃﺗﻴﺖ ﺍﱠﻟﺬِﻯ ﻫ ﻮ ﺧﻴﺮ ،ﻭ ﹶﻛﻔﱠ ﺮﺕ ﻋ ﻦ ﻳﻤِﻴﲎ( ،ﻭﻛﻞﱡ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ() ،(١ﻭﻫﻰ ﺗﻘﺘﻀﻰ ﻋﺪﻡ ﺍﻟﺘﺮﺗﻴﺐ. ﺖ ﻋﻠﹶﻰ ﻭﰱ ﺍﻟﺴﻨﻦ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲰﺮﺓ ،ﻋﻦ ﺍﻟﻨﱮ ج) :ﺇﺫﹶﺍ ﺣﹶﻠ ﹾﻔ ﺖ ﹶﻏﻴ ﺮﻫﺎ ﺧﻴﺮﹰﺍ ِﻣﻨﻬﺎ .،ﹶﻓ ﹶﻜ ﱢﻔ ﺮ ﻋ ﻦ ﻳﻤِﻴِﻨﻚ ،ﹸﺛﻢ ﺍﹾﺋ ِ ﻳ ِﻤﲔٍ ،ﹶﻓ ﺮﹶﺃﻳ ﺖ ﺍﻟﱠﺬﻯ ﻫ ﻮ ﺧﻴ ﺮ() .(٢ﻭﺃﺻﻠﻪ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ،ﻓﺬﻫﺐ ﺃﲪﺪ ،ﻭﻣﺎﻟﻚ ،ﻭﺍﻟﺸﺎﻓﻌﻰ ﺇﱃ ﺟﻮﺍﺯ ﺗﻘﺪﱘ ﺍﻟ ﹶﻜﻔﱠﺎﺭﺓ ﻋﻠﻰ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٦٣/١١ﻭﻣﺴﻠﻢ ).(١٦٤٩ ) (٢ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٥٢/١١ﻭﻣﺴﻠﻢ ) ،(١٦٥٢ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣٢٧٨ ،٣٢٧٧ﻭﺍﻟﻨﺴﺎﺋﻲ )،(١٠/٧ ﻭﺍﻟﺘﺮﻣﺬﻱ ).(١٥٢٩
٣٦٧ ﺍﳊِﻨﺚ ،ﻭﺍﺳﺘﺜﲎ ﺍﻟﺸﺎﻓﻌ ﻰ ﺍﻟﺘﻜﻔ ﲑ ﺑﺎﻟﺼﻮﻡ ،ﻓﻘﺎﻝ :ﻻ ﳚﻮ ﺯ ﺍﻟﺘﻘﺪﱘ ،ﻭﻣﻨﻊ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺗﻘﺪ ﱘ ﺍﻟﻜﻔﱠﺎﺭﺓ ﻣﻄﻠﻘﹰﺎ. ﻓﺼﻞ
]ﰲ ﺍﻧﻌﻘﺎﺩ ﺍﻟﻴﻤﲔ ﰲ ﺣﺎﻝ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﱂ ﻳﺒﻠﻎ ﺑﻪ ﺣﺪ ﺍﻹﻏﻼﻕ[ ﺨﺮﺝ ﺑﺼﺤﺎﺑﻪ ﺇﱃ ﺣﺪ ﻻ ﻳﻌﻠﻢ ﻣﻌﻪ ﻭﻣﻨﻬﺎ :ﺍﻧﻌﻘﺎ ﺩ ﺍﻟﻴﻤﲔ ﰲ ﺣﺎﻝ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﱂ ﻳ ﺐ ﺇﱃ ﺣﺪ ﺍﻹﻏﻼﻕ ،ﱂ ﺼ ﺢ ﻋ ﹸﻘﻮﺩﻩ ،ﻓﻠﻮ ﺑﻠﻎ ﺑﻪ ﺍﻟﻐﻀ ﻣﺎ ﻳﻘﻮﻝ ،ﻭﻛﺬﻟﻚ ﻳﻨﻔﹸﺬ ﺣﻜﻤﻪ ،ﻭﺗ ِ ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﺗﻨﻌ ِﻘ ﺪ ﳝﻴﻨﻪ ﻭﻻ ﻃﻼﻗﻪ .ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺣﻨﺒﻞ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ :ﲰﻌ ﻼٍ ﻕ ﰲ ﺇ ﹾﻏ ﹶ ﻕ ﻭﻻ ﻋﺘﺎ ﻼ ج ﻳﻘﻮﻝ) :ﻻ ﹶﻃ ﹶ ﺐ. ﻕ() ،(١ﻳﺮﻳﺪ ﺍﻟﻐﻀ ﻓﺼﻞ ى ﻓﻲ ﻗﻮﻟﻪ ج) :ﻣﺎ أﻧﺎ ﺣﻤﻠﺘُﻜﻢ ،وﻟﻜﻦ اﻟﻠﱠﻪ ﺣﻤﻠَﻜﻢ( ﻓﻲ أﻧﻪ ﻻ ﻣﺘﻌﻠﻖ ﻟﻠﺠﺒﺮ ﱢ
ﻭﻣﻨﻬﺎ :ﻗﻮﻟﹸﻪ ج) :ﻣﺎ ﺃﻧﺎ ﲪﻠﺘﻜﻢ ،ﻭﻟﻜﻦ ﺍﻟﻠﱠﻪ ﲪﻠﹶﻜﻢ( ،ﻗﺪ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﳉﱪﻯ ،ﻭﻻ ﷲ ﻻ ﹸﺃﻋﻄﻰ ﺃﺣﺪﹰﺍ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﹶﺃ ﻣﻨﻊ ،ﻭﺇﻧﻤﺎ ﹶﺃﻧﺎ ﻗﹶﺎ ِﺳﻢ، ﻣﺘﻌﻠﻖ ﻟﻪ ﺑﻪ ،ﻭﺇﳕﺎ ﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻟﻪ) :ﻭﺍ ِ ﹶﺃ ﺿﻊ ﺣﻴﺚﹸ ﺃﹸ ِﻣ ﺮﺕ ،(٢)(ﻓﺈﻧﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﺇﳕﺎ ﻳﺘﺼﺮﻑ ﺑﺎﻷﻣﺮ ،ﻓﺈﺫﺍ ﹸﺃ ِﻣﺮﻩ ﺭﺑﻪ ﺑﺸﻰﺀٍ ،ﻧﻔﺬﻩ ،ﻓﺎﷲ ﻫﻮ ﺍﳌﻌﻄﻰ ،ﻭﺍﳌﺎﻧﻊ ،ﻭﺍﳊﺎﻣﻞ ،ﻭﺍﻟﺮﺳﻮﻝ ﻣﻨﻔﺬ ﳌﺎ ﺃﻣﺮ ﺑﻪ .ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺖ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﻠﱠﻪ ﺭﻣﻰ﴾]ﺍﻷﻧﻔﺎﻝ ،[١٧ :ﻓﺎﳌﺮﺍ ﺩ ﺑﻪ ﺍﻟﻘﺒﻀ ﹸﺔ ﻣﻦ ﺖ ﺇ ﹾﺫ ﺭ ﻣﻴ ﺗﻌﺎﱃ ﴿ :ﻭﻣﺎ ﺭ ﻣﻴ ﺖ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺍﳊﺼﺒﺎﺀ ﺍﻟﱴ ﺭﻣﻰ ﺎ ﻭﺟﻮ ﻩ ﺍﳌﺸﺮﻛﲔ ،ﻓﻮﺻﻠﹶﺖ ﺇﱃ ﻋﻴﻮﻥ ﲨﻴﻌﻬﻢ ،ﻓﺄﺛﺒ ﻟﻪ ﺍﻟﺮﻣ ﻰ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﺒ ِﺬ ﻭﺍﻹﻟﻘﺎﺀ ،ﻓﺈﻧﻪ ﻓﻌﻠﻪ ،ﻭﻧﻔﺎﻩ ﻋﻨﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﻳﺼﺎﻝ ﺇﱃ ﲨﻴﻊ ﺼﻞﹸ ﺇﻟﻴﻪ ﻗﹸ ﺪ ﺭﺓﹸ ﺍﻟﻌﺒﺪ ،ﻭﺍﻟﺮﻣ ﻰ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳋﹶﺬﻑ ﺍﳌﺸﺮﻛﲔ ،ﻭﻫﺬﺍ ﻓﻌ ﹸﻞ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻻ ﺗ ِ ﻭﻫﻮ ﻣﺒﺪﺅﻩ ،ﻭﻋﻠﻰ ﺍﻹﻳﺼﺎﻝ ،ﻭﻫﻮ ﺎﻳﺘﻪ. ﻓﺼﻞ
]ﰲ ﺗﺮﻛﻪ ج ﻗﺘﻞ ﺍﳌﻨﺎﻓﻘﲔ[ ﻭﻣﻨﻬﺎ :ﺗﺮﻛﹸﻪ ﻗﺘﻞ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﻗﺪ ﺑﻠﻐﻪ ﻋﻨﻬﻢ ﺍﻟﻜﻔ ﺮ ﺍﻟﺼـﺮﻳﺢ ،ﻓﺎﺣﺘﺞ ﺑﻪ ﻣﻦ ﻗﺎﻝ: ﻻ ﻳ ﹾﻘﺘﻞﹸ ﺍﻟﺰﻧﺪﻳﻖ ﺇﺫﺍ ﺃﻇﻬﺮ ﺍﻟﺘﻮﺑﺔ ،ﻷﻢ ﺣـﻠﻔﻮﺍ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺃﻢ ﻣﺎ ﻗﺎﻟﻮﺍ ،ﻭﻫﺬﺍ ﺇﺫﺍ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٢٧٦/٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢١٩٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٢٠٤٦ﻭﺍﳊﺎﻛﻢ ).(١٩٨/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٥٣/٧
٣٦٨ ﱂ ﻳﻜﻦ ﺇﻧﻜﺎﺭﺍﹰ ،ﻓﻬﻮ ﺗﻮﺑﺔ ﻭﺇﻗﻼﻉ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ:ﻭﻣﻦ ﺷِ ﻬ ﺪ ﻋﻠﻴﻪ ﺑﺎﻟ ﺮ ﺩﺓِ، ﻓﺸﻬﺪ ﺃ ﹾﻥ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﻟﻠﱠﻪ ،ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﱂ ﻳﻜﺸﻒ ﻋﻦ ﺷﻰﺀ ﻋﻨﻪ ﺑﻌﺪ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ :ﺇﺫﺍ ﺟﺤﺪ ﺍﻟ ﺮﺩﺓ ،ﻛﻔﺎﻩ ﺟﺤﺪﻫﺎ .ﻭﻣﻦ ﱂ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺰﻧﺪﻳﻖ ،ﻗﺎﻝ :ﻫﺆﻻﺀ ﱂ ﺗ ﹸﻘ ﻢ ﻋﻠﻴﻬﻢ ﺑﻴﻨﺔ ،ﻭﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻻ ﳛﻜ ﻢ ﻋﻠﻴﻬﻢ ﺑﻌﻠﻤﻪ ،ﻭﺍﻟﺬﻯ ﺑﻠﱠﻎ ﺭﺳﻮﻝ ﺍﻟﱠﻠﻪ ج ﺏ ﺍﻟﺒﻴﻨﺔ ،ﺑﻞ ﺷﻬﺪ ﺑﻪ ﻋﻠﻴﻬﻢ ﻭﺍﺣﺪ ﻓﻘﻂ ،ﻛﻤﺎ ﺷـﻬﺪ ﻋﻨﻬﻢ ﻗﻮﻟﹶﻬﻢ ﱂ ﻳﺒﻠﱢﻐﻪ ﺇﻳﺎﻩ ﻧﺼـﺎ ﺯﻳ ﺪ ﺍﺑﻦ ﺃﺭﻗﻢ ﻭﺣﺪﻩ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ،ﻭﻛﺬﻟﻚ ﻏﲑﻩ ﺃﻳﻀﺎﹰ ،ﺇﳕﺎ ﺷـﻬﺪ ﻋﻠﻴﻪ ﻭﺍﺣﺪ. ﻭﰱ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻧﻈﺮ ،ﻓﺈﻥ ﻧﻔﺎﻕ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﹸﺃﺑﻰ ،ﻭﺃﻗﻮﺍﻟﹶﻪ ﰲ ﺍﻟﻨﻔﺎﻕ ﻛﺎﻧﺖ ﻛـﺜﲑ ﹰﺓ ﺟﺪﺍﹰ ،ﻛﺎﳌﺘﻮﺍﺗﺮﺓ ﻋﻨﺪ ﺍﻟﻨﱮ ج ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺑﻌﻀﻬﻢ ﺃﻗ ﺮ ﺑﻠﺴﺎﻧﻪ ،ﻭﻗﺎﻝ) :ﺇﳕﺎ ﻛﻨﺎ ﺾ ﺍﳋﻮﺍﺭﺝ ﰲ ﻭﺟﻬﻪ ﺑﻘﻮﻟﻪ :ﺇﻧﻚ ﱂ ﺗ ﻌ ِﺪ ﹾﻝ .ﻭﺍﻟﻨﱮ ج ﺽ ﻭﻧﻠﻌﺐ( ،ﻭﻗﺪ ﻭﺍﺟﻬﻪ ﺑﻌ ُ ﳔﻮ ﺱ ﺃ ﱠﻥ ﺤ ﺪﺙﹸ ﺍﻟﻨﺎ ﳌﺎ ﻗﻴﻞ ﻟﻪ :ﺃﻻ ﺗﻘﺘﻠﻬﻢ؟ ﱂ ﻳﻘﻞ ﻣﺎ ﻗﺎﻣﺖ ﻋﻠﻴﻬﻢ ﺑﻴﻨﺔﹲ ،ﺑﻞ ﻗﺎﻝ) :ﻻ ﻳﺘ ﺻﺤﺎﺑﻪ(. ﺤﻤﺪﹰﺍ ﻳ ﹾﻘﺘﻞﹸ ﺃ ﻣ ﺏ ﺍﻟﺼﺤﻴﺢ ﺇﺫﻥ :ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺗﺮﻙ ﻗﺘﻠﻬﻢ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱮ ج ﻣﺼﻠﺤﺔ ﺗﺘﻀﻤﻦ ﻓﺎﳉﻮﺍ ﻒ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﲨﻊ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﰲ ﻗﺘﻠﻬﻢ ﺗﻨﻔﲑ، ﺗﺄﻟﻴ ﺹ ﺷ ﻰ ٍﺀ ﻋﻠﻰ ﺗﺄﻟﻴﻒ ﺍﻟﻨﺎﺱِ ،ﻭﺃﺗﺮ ﻙ ﺷﻰﺀ ﻭﺍﻹﺳﻼﻡ ﺑﻌ ﺪ ﰲ ﻏﹸﺮﺑﺔ ،ﻭﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺃﺣﺮ ﺺ ﲝﺎﻝ ﺣﻴﺎﺗﻪ ج ،ﻭﻛﺬﻟﻚ ﺗﺮ ﻙ ﳌﺎ ﻳﻨﻔﱢﺮﻫﻢ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﻃﺎﻋﺘﻪ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻛﺎﻥ ﳜﺘ )(١ ﻚ .ﻭﰱ ﻗﺘﻞ ﻣﻦ ﻃﻌﻦ ﻋﻠﻴﻪ ﰲ ﺣﻜﻤﻪ ﺑﻘﻮﻟﻪ ﰲ ﻗﺼﺔ ﺍﻟﺰﺑﲑ ﻭﺧﺼﻤﻪ :ﺃ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﻋ ﻤِﺘ ﺴ ﻤ ﹲﺔ ﻣﺎ ﹸﺃﺭِﻳ ﺪ ِﺑﻬﺎ ﻭ ﺟﻪ ﺍﻟﻠﱠﻪ .ﻭﻗﻮﻝ ﺍﻵﺧﺮ ﻟﻪ :ﺇﻧﻚ ﱂ ﺗﻌﺪِﻝ ،ﻓﺈ ﱠﻥ ﻗﺴﻤﻪ ﺑﻘﻮﻟﻪ :ﺇ ﱠﻥ ﻫ ِﺬ ِﻩ ﹶﻟ ِﻘ ﺾ ﺣﻘﻪ ،ﻟﻪ ﺃﻥ ﻳﺴﺘﻮِﻓﻴﻪ ،ﻭﻟﻪ ﺃﻥ ﻳﺘ ﺮﻛﹶﻪ ،ﻭﻟﻴﺲ ﻟﻸُﻣﺔ ﺑﻌﺪﻩ ﺗﺮ ﻙ ﺍﺳﺘﻴﻔﺎﺀ ﺣﻘﱢﻪ ،ﺑﻞ ﻫﺬﺍ ﳏ ﺽ ﺍﻟﺘﻨﺒﻴﻪ ﲔ ﻋﻠﻴﻬﻢ ﺍﺳﺘﻴﻔﺎﺅﻩ ،ﻭﻻ ﺑﺪ ،ﻭﻟﺘﻘﺮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻮﺿﻊ ﺁﺧﺮ ،ﻭﺍﻟﻐﺮ ﻳﺘﻌ ﻭﺍﻹﺷﺎﺭﺓ. ]ﻓﻮﺍﺋﺪ ﺃﺧﺮﻯ ﻟﻐﺰﻭﺓ ﺗﺒﻮﻙ[ ﻓﺼﻞ
]ﰲ ﺍﻧﺘﻘﺎﺽ ﻋﻬﺪ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟ ﱢﺬﻣﺔ ﺇﺫﺍ ﺃﺣﺪﺛﻮﺍ ﺣﺪﺛﹰﺎ[ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٩١/٨ﻭﻣﺴﻠﻢ ).(٢٣٥٧
٣٦٩ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟ ﱢﺬﻣﺔ ﺇﺫﺍ ﺃﺣﺪﺙ ﺃﺣﺪ ﻣﻨﻬﻢ ﺣﺪﺛﹰﺎ ﻓﻴﻪ ﺿﺮﺭ ﻋﻠﻰ ﺍﻹﺳﻼﻡ، ﺾ ﻋﻬﺪﻩ ﰲ ﻣﺎﻟﻪ ﻭﻧﻔﺴﻪ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ،ﻓﺪﻣﻪ ﻭﻣﺎﻟﻪ ﻫﺪﺭ ،ﻭﻫﻮ ﳌﻦ ﺍﻧﺘﻘ ﺃﺧﺬﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺻﻠﺢ ﺃﻫﻞ ﺃﻳﻠﺔ :ﻓﻤﻦ ﺃﺣﺪﺙ ﻣﻨﻬﻢ ﺣﺪﺛﺎﹰ ،ﻓﺈﻧﻪ ﻻ ﳛﻮﻝ ﻣﺎﻟﹸﻪ ﺩﻭﻥ ﻧﻔﺴﻪ ،ﻭﻫﻮ ﳌﻦ ﺃﺧﺬﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻫﺬﺍ ﻷﻧﻪ ﺑﺎﻹﺣﺪﺍﺙ ﺻﺎﺭ ﳏﺎﺭﺑﺎﹰ ،ﺣﻜﻤﻪ ﺣﻜﻢ ﺃﻫﻞ ﺍﳊﺮﺏ. ﻓﺼﻞ
ﻼ[ ]ﰲ ﺟﻮﺍﺯ ﺍﻟﺪﻓﻦ ﻟﻴ ﹰ ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺍﻟﺪﻓﻦ ﺑﺎﻟﻠﻴﻞ ،ﻛﻤﺎ ﺩﻓﻦ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺫﺍ ﺍﻟﺒِﺠﺎﺩﻳﻦ ﻟﻴﻼﹰ ،ﻭﻗﺪ ﺳﺌﻞ ﻼ. ﺱ ﺑﺬﻟﻚ .ﻭﻗﺎﻝ :ﺃﺑﻮ ﺑﻜﺮ ﺩِﻓ ﻦ ﻟﻴﻼﹰ ،ﻭﻋﻠ ﻰ ﺩﻓﻦ ﻓﺎﻃﻤﺔ ﻟﻴ ﹰ ﺃﲪﺪ ﻋﻨﻪ ،ﻓﻘﺎﻝ :ﻭﻣﺎ ﺑﺄ ﺕ ﺍﳌﺴﺎﺣِﻰ ﻣﻦ ﺁﺧِﺮ ﺍﻟﻠﻴﻞ ﰲ ﺩﻓﻦ ﺍﻟﻨﱮ ج ..ﺍﻧﺘﻬﻰ. ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﲰﻌﻨﺎ ﺻﻮ ﻭﺩﻓﻦ ﻋﺜﻤﺎﻥ ،ﻭﻋﺎﺋﺸﺔﹸ ،ﻭﺍﺑ ﻦ ﻣﺴﻌﻮﺩ ﻟﻴ ﹰ ﻼ. ﺝ ﻟﻪ ﺳِﺮﺍﺝ ،ﻓﺄﺧﺬﻩ ﱮ ج ﺩﺧﻞ ﻗﱪﹰﺍ ﻟﻴﻼﹰ ،ﻓﺄﹸ ﺳ ِﺮ ﻭﰱ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﺃﻥ ﺍﻟﻨ ﻣﻦ ِﻗﺒﻞ ﺍﻟ ِﻘﺒﻠﺔ ،ﻭﻗﺎﻝ) :ﺭﲪﻚ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻛﹸﻨ ﺖ َﻷﻭﺍ ﻫﹰﺎ ﺗﻼ ًﺀ ِﻟ ﹾﻠﻘﹸﺮﺁﻥ() .(١ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ: ﺣﺪﻳﺚ ﺣﺴﻦ. ﻭﰱ ﺍﻟﺒﺨﺎﺭﻯ :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺳﺄﻝ ﻋﻦ ﺭﺟﻞ ﻓﻘﺎﻝ ) :ﻣ ﻦ ﻫﺬﹶﺍ(؟ ﻗﺎﻟﹸﻮﺍ :ﻓﹸﻼ ﹲﻥ ﺩِﻓ ﻦ ﺍﻟﺒﺎ ِﺭ ﺣﺔﹶ؛ ﹶﻓ ﺼﻠﱠﻰ ﻋﹶﻠﻴ ِﻪ).(٢ ﱮ ج ﺧﻄﺐ ﻳﻮﻣﺎﹰ، ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﺼﻨﻌﻮﻥ ﲟﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ )ﺻﺤﻴﺤﻪ( ﺃﻥ ﺍﻟﻨ ﱮ ج ﺃ ﹾﻥ ﺾ ﹶﻓ ﹸﻜﻔﱢﻦ ﰲ ﹶﻛ ﹶﻔ ٍﻦ ﹶﻏﻴ ِﺮ ﻃﹶﺎﺋِﻞ ،ﻭﻗﹸِﺒ ﺮ ﹶﻟﻴﻼﹰ ،ﻓﺰ ﺟ ﺮ ﺍﻟﻨ ﻼ ﻣِﻦ ﺃﺻﺤﺎﺑِﻪ ﻗﹸﺒ ﻓﺬﻛﺮ ﺭﺟ ﹰ ﻳ ﹶﻘﺒ ﺮ ﺍﻟﺮ ﺟ ﹸﻞ ﺑﺎﻟﻠﱠﻴ ِﻞ ﺣﺘﻰ ﻳ ﺼﻠﱠﻰ ﻋﻠﻴﻪ ﺇﻻ ﹶﺃ ﹾﻥ ﻳﻀﻄﺮ ﺇﻧﺴﺎ ﹲﻥ ﺇﻟﹶﻰ ﺫِﻟﻚ؟) (٣ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ: ﺇﻟﻴﻪ ﺃﺫﻫﺐ. ﻗﻴﻞ :ﻧﻘﻮﻝ ﺑﺎﳊﺪﻳﺜﲔ ﲝﻤﺪ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﻧ ﺮﺩ ﺃﺣ ﺪﳘﺎ ﺑﺎﻵﺧﺮ ،ﻓﻨﻜﺮﻩ ﺍﻟﺪﻓ ﻦ ﺑﺎﻟﻠﻴﻞ ،ﺑﻞ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ،(١٠٥٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ،(١٥٢٠ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٣١٦٤ﻭﺍﳊﺎﻛﻢ )،(٣٦٨/١ ﻭﺍﻟﺒﻴﻬﻘﻲ ).(٥٣/٤ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(١٦٦/٣ ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٩٤٣
٣٧٠ ﻧﺰﺟﺮ ﻋﻨﻪ ﺇﻻ ﻟﻀﺮﻭﺭﺓ ﺃﻭ ﻣﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ ،ﻛﻤﻴﺖ ﻣﺎﺕ ﻣﻊ ﺍﳌﺴﺎﻓﺮﻳﻦ ﺑﺎﻟﻠﻴﻞ، ﻭﻳﺘﻀﺮﺭﻭﻥ ﺑﺎﻹﻗﺎﻣﺔ ﺑﻪ ﺇﱃ ﺍﻟﻨﻬﺎﺭ ،ﻭﻛﻤﺎ ﺇﺫﺍ ﺧِﻴﻒ ﻋﻠﻰ ﺍﳌﻴﺖ ﺍﻻﻧﻔﺠﺎﺭ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻼ ..ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. ﺍﻷﺳﺒﺎﺏ ﺍﳌﺮﺟﺤﺔ ﻟﻠﺪﻓﻦ ﻟﻴ ﹰ ﻓﺼﻞ
]ﰲ ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺑﻌﺚ ﺳ ِﺮﻳﺔ ،ﻓ ﻐِﻨﻤﺖ ﻏﻨﻴﻤﺔ ﺃﻭ ﺃﺳﺮﺕ ﺃﺳﲑﹰﺍ ﺃﻭ ﻓﺘﺤﺖ ﺣﺼﻨﺎﹰ، ﻛﺎﻥ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺫﻟﻚ ﳍﺎ ﺑﻌﺪ ﲣﻤﻴﺴﻪ[ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺑﻌﺚ ﺳ ِﺮﻳﺔﹰ ،ﻓﻐِﻨﻤﺖ ﻏﻨﻴﻤﺔ ،ﺃﻭ ﺃﺳﺮﺕ ﺃﺳﲑﺍﹰ ،ﺃﻭ ﻓﺘﺤﺖ ﺣِﺼﻨﺎﹰ ،ﻛﺎﻥ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺫﻟﻚ ﳍﺎ ﺑﻌﺪ ﲣﻤﻴﺴﻪ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﻗﺴﻢ ﻣﺎ ﺻﺎﱀ ﻋﻠﻴﻪ ﹸﺃ ﹶﻛﻴﺪِﺭ ﻣﻦ ﻓﺘﺢ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ ﺑﲔ ﺍﻟﺴﺮﻳﺔ ﺍﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ ﻣﻊ ﺧﺎﻟﺪ ،ﻭﻛﺎﻧﻮﺍ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻓﺎﺭﺳﺎﹰ ،ﻭﻛﺎﻧﺖ ﻏﻨﺎِﺋﻤﻬﻢ ﺃﻟﻔﻰ ﺑﻌﲑ ﻭﲦﺎﳕﺎﺋﺔ ﺭﺃﺱ ،ﻓﺄﺻﺎﺏ ﹸﻛ ﱠﻞ ﺭﺟﻞ ﻣﻨﻬﻢ ﺲ ﻓﺮﺍﺋﺾ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺃﺧﺮﺟﺖ ﺍﻟﺴﺮﻳ ﹸﺔ ﻣﻦ ﺍﳉﻴﺶ ﰲ ﺣﺎﻝ ﺍﻟﻐﺰﻭ ،ﻓﺄﺻﺎﺑﺖ ﲬ ﳋﻤﺲ ﻭﺍﻟﻨﻔﻞﹶ ،ﻭﻫﺬﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﻘﻮﺓ ﺍﳉﻴﺶ ،ﻓﺈﻥ ﻣﺎ ﺃﺻﺎﺑﻮﺍ ﻳﻜﻮﻥ ﻏﻨﻴﻤﺔ ﻟﻠﺠﻤﻴﻊ ﺑﻌﺪ ﺍ ﹸ ﻫﺪﻳﻪ ج. ﻓﺼﻞ
]ﰲ ﺃﻥ ﺍﳉﻬﺎﺩ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻠﺐ ،ﻭﺍﻟﻠﱢﺴﺎﻥ ،ﻭﺍﳌﺎﻝ ،ﻭﺍﻟﺒﺪﻥ[ ﻭﻣﻨﻬﺎ :ﻗﻮﻟﹸﻪ ج) :ﺇ ﱠﻥ ﺑﺎ ﹶﳌﺪِﻳﻨ ِﺔ ﺃﻗﹾﻮﺍﻣﹰﺎ ﻣﺎ ِﺳ ﺮﺗ ﻢ ﻣﺴﲑﺍﹰ ،ﻭﻻ ﹶﻗ ﹶﻄ ﻌﺘ ﻢ ﻭﺍﺩِﻳﹰﺎ ﺇ ﱠﻻ ﻛﹶﺎﻧﻮﺍ ﳉﻬﺎﻝ ﺃﻢ ﻣﻌﻬﻢ ﻣ ﻌﻜﹸﻢ( ،ﻓﻬﺬﻩ ﺍﳌﻌﻴﺔ ﻫﻰ ﺑﻘﻠﻮﻢ ﻭﳘﻤﻬﻢ ،ﻻ ﻛﻤﺎ ﻳﻈﻨﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍ ﹸ ﺑﺄﺑﺪﺍﻢ ،ﻓﻬﺬﺍ ﳏﺎﻝ ،ﻷﻢ ﻗﺎﻟﻮﺍ ﻟﻪ :ﻭﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ؟ ﻗﺎﻝ) :ﻭﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ ﺣﺒ ﺴﻬﻢ ﺍﻟ ﻌ ﹾﺬ ﺭ(، ﻭﻛﺎﻧﻮﺍ ﻣﻌﻪ ﺑﺄﺭﻭﺍﺣﻬﻢ ،ﻭﺑﺪﺍﺭ ﺍﳍﺠﺮﺓ ﺑﺄﺷﺒﺎﺣﻬﻢ ،ﻭﻫﺬﺍ ﻣِﻦ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻘﻠﺐ ،ﻭﻫﻮ ﺃﺣﺪ ﻣﺮﺍﺗﺒﻪ ﺍﻷﺭﺑﻊ ،ﻭﻫﻰ ﺍﻟﻘﻠﺐ ،ﻭﺍﻟﻠﱢﺴﺎﻥ ،ﻭﺍﳌﺎﻝ ،ﻭﺍﻟﺒﺪﻥ .ﻭﰱ ﺍﳊﺪﻳﺚ) :ﺟﺎ ِﻫﺪﻭﺍ ﲔ ِﺑﹶﺄﹾﻟ ِ ﺸﺮِﻛ ﺍ ﹸﳌ ﺴﻨِﺘﻜﹸ ﻢ ﻭﻗﹸﻠﹸﻮِﺑﻜﹸﻢ ﻭﹶﺃﻣﻮﺍِﻟﻜﹸﻢ().(١ ﻓﺼﻞ
]ﰲ ﲢﺮﻳﻖ ﺃﻣﻜﻨﺔ ﺍﳌﻌﺼﻴﺔ[ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٥٠٤ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٣١٣/٢ﻭﺃﲪﺪ ) ،(١٥٣ ،١٢٤/٣ﻭﺍﻟﻨﺴﺎﺋﻲ ).(٧/٦
٣٧١ ﻕ ﻭﻣﻨﻬﺎ :ﲢﺮﻳ ﻖ ﺃﻣﻜﻨﺔ ﺍﳌﻌﺼﻴﺔ ﺍﻟﱴ ﻳﻌﺼﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻓﻴﻬﺎ ﻭﻫﺪﻣﻬﺎ ،ﻛﻤﺎ ﺣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ،ﻭﺃﻣﺮ ﺪﻣﻪ ،ﻭﻫﻮ ﻣﺴﺠ ﺪ ﻳﺼﻠﱠﻰ ﻓﻴﻪ ،ﻭﻳﺬﻛﺮ ﺍﺳ ﻢ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ،ﳌﺎ ﻛﺎﻥ ﺑﻨﺎﺅﻩ ﺿِﺮﺍﺭﹰﺍ ﻭﺗﻔﺮﻳﻘﹰﺎ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ،ﻭﻣﺄﻭﻯ ﻟﻠﻤﻨﺎﻓﻘﲔ ،ﻭ ﹸﻛﻞﱡ ﻣﻜﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ،ﻓﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺗﻌﻄﻴﻠﹸﻪ ،ﺇﻣﺎ ﺪﻡ ﻭﲢﺮﻳﻖ ،ﻭﺇﻣﺎ ﺑﺘﻐﻴﲑ ﺻﻮﺭﺗﻪ ﻭﺇﺧﺮﺍﺟﻪ ﻋﻤﺎ ﺸ ﺮ ِﻙ ﺍﻟﱴ ﺗﺪﻋﻮ ﺳﺪﻧﺘﻬﺎ ﺇﻟِﻰ ﺿ ﻊ ﻟﻪ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄ ﹶﻥ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭِ ،ﻓﻤﺸﺎ ِﻫﺪ ﺍﻟ ﻭِ ﺍﲣﺎﺫ ﻣ ﻦ ﻓﻴﻬﺎ ﺃﻧﺪﺍﺩﹰﺍ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﺃﺣ ﻖ ﺑﺎﳍﺪ ِﻡ ﻭﺃﻭﺟﺐ ،ﻭﻛﺬﻟﻚ ﳏﺎﻝﱡ ﺍﳌﻌﺎﺻﻰ ﻭﺍﻟﻔﺴﻮﻕ ،ﻛﺎﳊﺎﻧﺎﺕ ،ﻭﺑﻴﻮﺕ ﺍﳋﻤﺎﺭﻳﻦ ،ﻭﺃﺭﺑﺎﺏ ﺍﳌﻨﻜﺮﺍﺕ ،ﻭﻗﺪ ﺣﺮﻕ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺮﻳ ﹰﺔ ﺑﻜﻤﺎﳍﺎ ﻳﺒﺎﻉ ﻓﻴﻬﺎ ﺍﳋﻤﺮ ،ﻭﺣﺮﻕ ﺣﺎﻧﻮﺕ ﺭﻭﻳﺸﺪ ﺍﻟﺜﻘﻔﻰ ﻭﲰﺎﻩ ﻓﻮﻳﺴﻘﺎﹰ، ﻭﺣﺮﻕ ﻗﺼ ﺮ ﺳﻌﺪ ﻋﻠﻴﻪ ﳌﺎ ﺍﺣﺘﺠﺐ ﻓﻴﻪ ﻋﻦ ﺍﻟﺮﻋﻴﺔ ،ﻭﻫ ﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺘﺤﺮﻳﻖ ﺑﻴﻮﺕ ﺗﺎﺭﻛﻰ ﺣﻀﻮﺭ ﺍﳉﻤﺎﻋﺔ ﻭﺍ ﹸ ﳉﻤﻌﺔ) ،(١ﻭﺇﳕﺎ ﻣﻨﻌﻪ ﻣﻦ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟ ﹸﺬﺭﻳﺔ ﺍﻟﺬﻳﻦ ﻻ ﺐ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺃﺧﱪ ﻫﻮ ﻋﻦ ﺫﻟﻚ. ﲡ ﻒ ﻫﺬﺍ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻮﻗﻒ ﻻ ﻳﺼﺢ ﻋﻠﻰ ﻏﲑ ﺑ ﺮ ﻭﻻ ﻗﹸﺮﺑﺔ ،ﻛﻤﺎ ﱂ ﻳﺼ ﺢ ﻭﻗ ﺖ ﺇﺫﺍ ﺩِﻓ ﻦ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﻋﻠﻰ ﻫﺬﺍ :ﻓﻴﻬﺪﻡ ﺍﳌﺴﺠﺪ ﺇﺫﺍ ﺑﲎ ﻋﻠﻰ ﻗﱪ ،ﻛﻤﺎ ﻳﻨﺒﺶ ﺍﳌﻴ ﺍﳌﺴﺠﺪ ،ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ،ﻓﻼ ﳚﺘﻤﻊ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻣﺴﺠ ﺪ ﻭﻗﱪ، ﺑﻞ ﺃﻳﻬﻤﺎ ﻃﺮﺃ ﻋﻠﻰ ﺍﻵﺧـﺮ .ﻣﻨﻊ ﻣﻨﻪ ،ﻭﻛﺎﻥ ﺍﳊﻜﻢ ﻟِﻠﺴﺎﺑﻖ ،ﻓﻠﻮ ﻭﺿِﻌﺎ ﻣﻌﺎﹰ ،ﱂ ﳚﺰ، ﺼ ﺢ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﻟﻨﻬﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻻ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻮﻗﻒ ﻭﻻ ﳚﻮﺯ ،ﻭﻻ ﺗ ِ ﻋﻦ ﺫﻟﻚ ،ﻭﻟﻌﻨﻪ ﻣﻦ ﺍﲣﺬ ﺍﻟﻘﱪ ﻣﺴﺠﺪﹰﺍ ﺃﻭ ﺃﻭﻗﺪ ﻋﻠﻴﻪ ﺳﺮﺍﺟﺎﹰ ،ﻓﻬﺬﺍ ﺩﻳ ﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻯ ﲔ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺗﺮﻯ. ﺑﻌﺚ ﺍﻟﻠﱠﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ﻭﻧﺒﻴﻪ ،ﻭﻏﺮﺑﺘﻪ ﺑ ﻓﺼﻞ ﻓﻲ ﺟﻮاز إﻧﺸﺎد اﻟﺸﱢﻌﺮ ﻟﻠﻘﺎدم ﻓﺮﺣ ًﺎ وﺳﺮورًا ﺑﻪ
ﻭﻣﻨﻬﺎ :ﺟﻮﺍﺯ ﺇﻧﺸﺎ ِﺩ ﺍﻟﺸﻌﺮ ﻟﻠﻘﺎﺩﻡ ﻓﺮﺣﹰﺎ ﻭﺳﺮﻭﺭﹰﺍ ﺑﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻣﺤﺮﻡ ﻣﻦ ﳍﻮ، ﻛﻤﺰﻣﺎﺭ ،ﻭﺷﺒﺎﺑﺔ ،ﻭﻋﻮﺩ ،ﻭﱂ ﻳﻜﻦ ﻏﻨﺎ ًﺀ ﻳﺘﻀﻤﻦ ﺭﻗﻴﺔ ﺍﻟﻔﻮﺍﺣﺶ ،ﻭﻣﺎ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ،ﻓﻬﺬﺍ ﻻ ﺏ ﺍﳋﻤﺮ ﺍﳌﺴﻜﺮ ﺤﻞﱡ ﺷﺮ ﺏ ﺍﻟﺴﻤﺎﻉ ﺍﻟﻔِﺴﻘﻰ ﺑﻪ ﻛﺘﻌﻠﻖ ﻣﻦ ﻳﺴﺘ ِ ﺤ ﺮﻣﻪ ﺃﺣﺪ ،ﻭﺗ ﻌﻠﱡﻖ ﺃﺭﺑﺎ ِ ﻳ ﺴﻜِﺮ ،ﻭﳓﻮ ﻫﺬﺍ ﻣﻦ ﺍﻟﻘﻴﺎﺳﺎﺕ ﺍﻟﱴ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺃﻛﻞ ﺍﻟﻌﻨﺐ ،ﻭﺷﺮﺏ ﺍﻟﻌﺼﲑ ﺍﻟﺬﻯ ﻻ ﻳ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(١٠٨ ،١٠٤/٢ﻭﻣﺴﻠﻢ ) ،(٦٥١ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ).(١٣٠ ،١٢٩/١
٣٧٢ ﺗﺸﺒﻪ ﻗﻴﺎﺱ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﺇﳕﺎ ﺍﻟﺒﻴﻊ ﻣﺜﻞ ﺍﻟﺮﺑﺎ. ﺱ ﺼ ﺢ ﻗﻴﺎ ﺡ ﺍﳌﺎﺩﺣﲔ ﻟﻪ ،ﻭﺗﺮ ﻙ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﻳ ِ ﻉ ﺍﻟﻨﱮ ج ﻣﺪ ﻭﻣﻨﻬﺎ :ﺍﺳﺘﻤﺎ ﻏﲑﻩ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ،ﳌﺎ ﺑﲔ ﺍﳌﺎﺩﺣﲔ ﻭﺍﳌﻤﺪﻭﺣﲔ ﻣﻦ ﺍﻟﻔﺮﻭﻕ ،ﻭﻗﺪ ﻗﺎﻝ) :ﺍ ﺣﺜﹸﻮﺍ ﰲ ﲔ ﺍﻟﺘﺮﺍ ﻭﺟﻮﻩ ﺍ ﹶﳌﺪﺍ ِﺣ ﺏ().(١ ﳊﻜﹶﻢ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﳉﻤﺔ، ﻭﻣﻨﻬﺎ :ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻗﺼ ﹸﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺧﻠﱢﻔﹸﻮﺍ ﻣِﻦ ﺍ ِ ﻓﻨﺸ ﲑ ﺇﱃ ﺑﻌﻀﻬﺎ: ﺼﲑِﻩ ﰲ ﻃﺎﻋﺔ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﻋﻦ ﻓﻤﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺇﺧﺒﺎﺭ ﺍﻟﺮﺟﻞ ﻋﻦ ﺗﻔﺮﻳﻄﻪ ﻭﺗﻘ ِ ﻕ ﺍﳋﲑ ﺳﺒﺐ ﺫﻟﻚ ،ﻭﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺃﻣﺮﻩ ،ﻭﰱ ﺫﻟﻚ ﻣِﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﻨﺼﻴﺤﺔ ،ﻭﺑﻴﺎ ِﻥ ﻃﹸﺮِ ﻭﺍﻟﺸﺮ ،ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﺎ ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻷُﻣﻮﺭ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﻣﺪﺡ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﲑ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻔﺨﺮ ﻭﺍﻟﺘﺮﻓﻊ. ﻭﻣﻨﻬﺎ :ﺗﺴﻠﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﻋﻤﺎ ﱂ ﻳﻘﺪﺭ ﻟﻪ ﻣﻦ ﺍﳋﲑ ﺑِﻤﺎ ﹸﻗﺪﺭ ﻟﻪ ﻣِﻦ ﻧﻈﲑﻩ ﺃﻭ ﺧﲑ ﻣﻨﻪ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺑﻴﻌ ﹶﺔ ﺍﻟ ﻌ ﹶﻘﺒ ِﺔ ﻛﺎﻧﺖ ﻣِﻦ ﺃﻓﻀﻞ ﻣﺸﺎﻫﺪ ﺍﻟﺼﺤﺎﺑﺔ ،ﺣﱴ ﺇﻥ ﻛﻌﺒﹰﺎ ﻛﺎﻥ ﻻ ﻳﺮﺍﻫﺎ ﺩﻭ ﹶﻥ ﻣﺸﻬﺪ ﺑﺪﺭ. ﺼﺪﻩ ﺾ ﻣﺎ ﻳﻬﻢ ﺑﻪ ﻭﻳﻘ ِ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺼﻠﺤﺔ ﰲ ﺃﻥ ﻳﺴﺘﺮ ﻋﻦ ﺭﻋﻴﺘﻪ ﺑﻌ ﺤﺐ ﻟﻪ ﺫﻟﻚ ،ﺃﻭ ﻳﺘﻌﲔ ﲝﺴﺐ ﺍﳌﺼﻠﺤﺔ. ﻣﻦ ﺍﻟﻌﺪﻭ ،ﻭﻳﻮﺭﻯ ﺑﻪ ﻋﻨﻪ ،ﺍﺳﺘ ِ ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﺴﺘ ﺮ ﻭﺍﻟﻜِﺘﻤﺎﻥ ﺇﺫﺍ ﺗﻀﻤﻦ ﻣﻔﺴﺪﺓ ،ﱂ ﳚﺰ. ﺶ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱮ ج ﱂ ﻳﻜﻦ ﳍﻢ ﺩِﻳﻮﺍﻥ ،ﻭﺃﻭﻝ ﻣﻦ ﺩﻭﻥ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﳉﻴ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﻣِﻦ ﺳـﻨﺘﻪ ﺍﻟﱴ ﺃﻣﺮ ﺍﻟﻨﱮ ج ﺑﺎﺗﺒﺎﻋﻬﺎ ،ﻭﻇﻬﺮﺕ ﻣﺼﻠﺤﺘﻬﺎ ،ﻭﺣﺎﺟ ﹸﺔ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻴﻬﺎ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﺍ ﺣﻀﺮﺕ ﻟﻪ ﹸﻓﺮﺻ ﹸﺔ ﺍﻟﻘﹸﺮﺑﺔ ﻭﺍﻟﻄﺎﻋﺔ ،ﻓﺎﳊﺰ ﻡ ﹸﻛﻞﱡ ﺍﳊﺰﻡ ﰲ ﺍﻧﺘﻬﺎﺯﻫﺎ ،ﻭﺍﳌﺒﺎﺩﺭﺓ ﺇﻟﻴﻬﺎ ،ﻭﺍﻟﻌﺠ ﺰ ﰲ ﺗﺄﺧﲑﻫﺎ ،ﻭﺍﻟﺘﺴﻮﻳﻒ ﺎ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﺜﻖ ) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ،(٣٠٠٢ﻭﺃﲪﺪ ) ،(٥/٦ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٤٨٠٤ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ) ،(٣٣٩ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٣٩٥ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(٣٧٤٢
٣٧٣ ﺑﻘﺪﺭﺗﻪ ﻭﲤﻜﻨﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﲢﺼﻴﻠﻬﺎ ،ﻓﺈﻥ ﺍﻟﻌﺰﺍﺋﻢ ﻭﺍﳍﻤﻢ ﺳﺮﻳﻌ ﹸﺔ ﺍﻻﻧﺘﻘﺎﺽ ﻗﻠﱠﻤﺎ ﺛﺒﺘﺖ، ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﺎﻗﺐ ﻣ ﻦ ﻓﺘﺢ ﻟﻪ ﺑﺎﺑﹰﺎ ﻣﻦ ﺍﳋﲑ ﻓﻠﻢ ﻳﻨﺘﻬﺰﻩ ،ﺑﺄﻥ ﳛﻮﻝ ﺑﲔ ﻗﻠﺒﻪ ﻭﺇﺭﺍﺩﺗﻪ، ﷲ ﻭﺭﺳﻮﻟﻪ ﺇﺫﺍ ﺩﻋﺎﻩ ،ﺣﺎ ﹶﻝ ﺑﻴﻨﻪ ﺐ ِ ﺠ ﻓﻼ ﻳﻤﻜﻨﻪ ﺑﻌﺪ ﻣﻦ ﺇﺭﺍﺩﺗﻪ ﻋﻘﻮﺑ ﹰﺔ ﻟﻪ ،ﻓﻤﻦ ﱂ ﻳﺴﺘ ِ ﻭﺑﲔ ﻗﻠﺒﻪ ﻭﺇﺭﺍﺩﺗﻪ ،ﻓﻼ ﳝﻜﻨﻪ ﺍﻻﺳﺘﺠﺎﺑ ﹸﺔ ﺑﻌﺪ ﺫﻟﻚ .ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺤﻴِﻴ ﹸﻜﻢ ،ﻭﺍ ﻋﹶﻠﻤﻮﹾﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺤﻮ ﹸﻝ ﺑﻴ ﻦ ﺍﹾﻟ ﻤ ﺮ ِﺀ ﷲ ﻭﻟِﻠ ﺮﺳﻮ ِﻝ ﺇﺫﹶﺍ ﺩﻋﺎ ﹸﻛ ﻢ ِﻟﻤﺎ ﻳ ﺍ ﺳﺘﺠِﻴﺒﻮﹾﺍ ِ ﻭﹶﻗ ﹾﻠِﺒ ِﻪ﴾]ﺍﻷﻧﻔﺎﻝ ،[٢٤ :ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺬﺍ ﰲ ﻗﻮﻟﻪ ﴿ :ﻭﻧ ﹶﻘﻠﱢﺐ ﹶﺃ ﹾﻓِﺌ ﺪﺗﻬ ﻢ ﻍ ﻭﹶﺃﺑﺼﺎ ﺭ ﻫ ﻢ ﹶﻛﻤﺎ ﹶﻟ ﻢ ﻳ ﺆ ِﻣﻨﻮﹾﺍ ِﺑ ِﻪ ﹶﺃ ﻭ ﹶﻝ ﻣ ﺮ ٍﺓ﴾]ﺍﻷﻧﻌﺎﻡ ،[١١٠ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﻓﹶﻠﻤﺎ ﺯﺍﻏﹸﻮﹾﺍ ﹶﺃﺯﺍ ﹶ ﻀﻞﱠ ﹶﻗﻮﻣﹰﺎ ﺑ ﻌ ﺪ ﺇ ﹾﺫ ﻫﺪﺍ ﻫ ﻢ ﺣﺘﻰ ﻳﺒﻴ ﻦ ﺍﻟﻠﱠﻪ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ﴾]ﺍﻟﺼﻒ .[٥ :ﻭﻗﺎﻝ ﴿ :ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠﻪ ِﻟﻴِ ﹶﻟﻬﻢ ﻣﺎ ﻳﺘﻘﹸﻮ ﹶﻥ﴾]ﺍﻟﺘﻮﺑﺔ [١١٥ :ﻭﻫﻮ ﻛﺜﲑ ﰲ ﺍﻟﻘﺮﺁﻥ. ﺹ ﻒ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﻻ ﺃﺣﺪ ﺭﺟﺎﻝ ﺛﻼﺛﺔ :ﺇﻣﺎ ﻣﻐﻤﻮ ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺘﺨﱠﻠ ﻋﻠﻴﻪ ﰲ ﺍﻟﻨﻔﺎﻕ ،ﺃﻭ ﺭﺟ ﹲﻞ ﻣﻦ ﺃﻫﻞ ﺍﻷﻋﺬﺍﺭ ،ﺃﻭ ﻣﻦ ﺧﻠﱠ ﹶﻔﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻭﺍﺳﺘﻌﻤﻠﻪ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ،ﺃﻭ ﺧﻠﱠﻔﻪ ﳌﺼﻠﺤﺔ. ﻒ ﻋﻨﻪ ﰲ ﺑﻌﺾ ﺍﻷُﻣﻮﺭ ،ﺑﻞ ﻉ ﻻ ﻳﻨﺒﻐﻰ ﻟﻪ ﺃﻥ ﻳﻬ ِﻤ ﹶﻞ ﻣ ﻦ ﲣﻠﱠ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻹﻣﺎﻡ ﻭﺍﳌﻄﺎ ﻳﺬﻛﱢﺮﻩ ﻟﲑﺍﺟﻊ ﺍﻟﻄﺎﻋﺔ ﻭﻳﺘﻮﺏ ،ﻓﺈﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﺑﺘﺒﻮﻙ) :ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﹶﻛﻌﺐ(؟ ﻭﱂ ﻳﺬﻛﺮ ﺳِﻮﺍﻩ ﻣﻦ ﺍﳌﺨﻠﱠﻔﲔ ﺍﺳﺘﺼﻼﺣﹰﺎ ﻟﻪ ،ﻭﻣﺮﻋﺎ ﹰﺓ ﻭﺇﳘﺎ ﹰﻻ ﻟﻠﻘﻮﻡ ﺍﳌﻨﺎﻓﻘﲔ. ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻟﻄﻌ ِﻦ ﰲ ﺍﻟﺮﺟﻞ ﲟﺎ ﻳﻐِﻠﺐ ﻋﻠﻰ ﺍﺟﺘﻬﺎ ِﺩ ﺍﻟﻄﺎﻋﻦ ﲪﻴﺔﹰ ،ﺃﻭ ﺫﺑﹰﺎ ﻋﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻭﻣﻦ ﻫﺬﺍ ﻃﻌ ﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻓﻴﻤﻦ ﻃﻌﻨﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ،ﻭﻣﻦ ﻫﺬﺍ ﻃﻌ ﻦ ﻭﺭﺛﺔ ﷲ ﻻ ﳊﻈﻮﻇﻬﻢ ﻭﺃﻏﺮﺍﺿﻬﻢ. ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻫﻞ ﺍﻟﺴـﻨﺔ ﰲ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟِﺒﺪﻉ ِ ﻭﻣﻨﻬﺎ :ﺟﻮﺍ ﺯ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻄﺎﻋﻦ ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻦ ﺍﻟﺮﺍ ﺩ ﺃﻧﻪ ﻭﻫﻢ ﻭﻏﻠﻂ ،ﻛﻤﺎ ﻗﺎﻝ ﷲ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ﻣﺎ ﻋﻠﻤﻨﺎ ﻋﻠﻴﻪ ﺇ ﱠﻻ ﺧﲑﺍﹰ، ﻣﻌﺎﺫ ﻟﻠﺬﻯ ﻃﻌﻦ ﰲ ﻛﻌﺐ :ﺑﺌﺲ ﻣﺎ ﻗﻠﺖ ،ﻭﺍ ِ ﻭﱂ ﻳﻨ ِﻜ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺴـﻨﺔ ﻟﻠﻘﺎﺩﻡ ﻣﻦ ﺍﻟﺴﻔﺮ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺒﻠﹶﺪ ﻋﻠﻰ ﻭﺿﻮﺀ ،ﻭﺃﻥ ﻳﺒﺪﺃ ﺑﺒﻴﺖ ﻑ ﺇﱃ ﺃﻫﻠﻪ. ﺼﻠﱢﻰ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ،ﰒ ﳚﻠﺲ ﻟﻠﻤﺴﻠﱢﻤﲔ ﻋﻠﻴﻪ ،ﰒ ﻳﻨﺼﺮ ﺍﻟﻠﱠﻪ ﻗﺒﻞ ﺑﻴﺘﻪ ،ﻓﻴ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻛﺎﻥ ﻳﻘﺒﻞ ﻋﻼﻧﻴﺔ ﻣﻦ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﻳ ِﻜﻞﹸ ﺳﺮﻳﺮﺗﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﻳﺠﺮﻯ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟﻈﺎﻫﺮ ،ﻭﻻ ﻳﻌﺎﻗﺒﻪ ﲟﺎ ﱂ ﻳﻌﻠﻢ ﻣِﻦ ِﺳﺮﻩ. ﻭﻣﻨﻬﺎ :ﺗﺮ ﻙ ﺍﻹﻣﺎﻡ ﻭﺍﳊﺎﻛﻢ ﺭ ﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﺣﺪﺙ ﺣﺪﺛﹰﺎ ﺗﺄﺩﻳﺒﹰﺎ ﻟﻪ ،ﻭﺯﺟﺮﹰﺍ
٣٧٤ ﺐ. ﻀ ِ ﻟﻐﲑﻩ ،ﻓﺈﻧﻪ ج ﱂ ﻳﻨﻘﻞ ﺃﻧﻪ ﺭ ﺩ ﻋﻠﻰ ﻛﻌﺐ ،ﺑﻞ ﻗﺎﺑﻞ ﺳﻼﻣﻪ ﺑﺘﺒﺴﻢ ﺍﳌﹸ ﻐ ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﺘﺒﺴﻢ ﻗﺪ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﻐﻀﺐ ،ﻛﻤﺎ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻟﺴﺮﻭﺭ ،ﻓﺈﻥ ﻼ ﻣﻨﻬﻤﺎ ﻳﻮﺟﺐ ﺍﻧﺒﺴﺎﻁ ﺩ ِﻡ ﺍﻟﻘﻠﺐ ﻭﺛﻮﺭﺍﻧﻪ ،ﻭﳍﺬﺍ ﺗﻈﻬﺮ ﲪﺮ ﹸﺓ ﺍﻟﻮﺟﻪ ﻟﺴﺮﻋﺔ ﺛﻮﺭﺍ ِﻥ ﻛﹼ ﺐ ﻳﺘﺒﻌ ﻪ ﺿﺤﻚ ﻭﺗﺒﺴﻢ ،ﻓﻼ ﻳﻐﺘﺮ ﺠ ﺍﻟﺪﻡ ﻓﻴﻪ ،ﻓﻴﻨﺸﺄ ﻋﻦ ﺫﻟﻚ ﺍﻟﺴﺮﻭﺭ ،ﻭﺍﻟﻐﻀﺐ ﺗﻌ ﺍﳌﻐﺘﺮ ﺑﻀﺤﻚ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ﰲ ﻭﺟﻬﻪ ،ﻭﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺍﳌﹶﻌﺘﺒ ِﺔ ﻛﻤﺎ ﻗﻴﻞ: ﺴﻢ ﺚ ﻣﺒﺘ ِ ﺚ ﺑﺎ ِﺭﺯﺓ ﻓﹶﻼ ﺗﻈﱡﻨ ﻦ ﺃ ﱠﻥ ﺍﻟﻠﱠﻴ ﹶ ﺏ ﺍﻟﻠﱠﻴ ِ ﺖ ﻧﻴﻮ ﺇﺫﺍ ﺭﹶﺃﻳ ﻭﻣﻨﻬﺎ :ﻣﻌﺎﺗﺒ ﹸﺔ ﺍﻹﻣﺎﻡ ﻭﺍﳌﻄﺎﻉ ﺃﺻﺤﺎﺑﻪ ،ﻭﻣﻦ ﻳﻌﺰ ﻋﻠﻴﻪ ،ﻭﻳ ﹾﻜﺮﻡ ﻋﻠﻴﻪ ،ﻓﺈﻧﻪ ﻋﺎﺗﺐ ﺍﻟﺜﻼﺛﺔ ﺩﻭ ﹶﻥ ﺳﺎﺋِﺮ ﻣ ﻦ ﲣﻠﱠﻒ ﻋﻨﻪ ،ﻭﻗﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺎ ﺱ ﻣﻦ ﻣﺪﺡ ﻋﺘﺎﺏ ﺍﻷﺣﺒﺔ ،ﻭﺍﺳﺘﻠﺬﺍﺫﻩ، ﺐ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺇﱃ ﺍﳌﻌﺘﻮﺏ ﻋﻠﻴﻪ ،ﻭﷲ ﻣﺎ ﻛﺎﻥ ﻭﺍﻟﺴﺮﻭﺭ ﺑﻪ ،ﻓﻜﻴﻒ ﺑﻌﺘﺎﺏ ﺃﺣ ﺃﺣﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺘﺎﺏ ،ﻭﻣﺎ ﺃﻋﻈﻢ ﲦﺮﺗﻪ ،ﻭﺃﺟ ﱠﻞ ﻓﺎﺋﺪﺗﻪ ،ﻭﷲ ﻣﺎ ﻧﺎﻝ ﺑﻪ ﺍﻟﺜﻼﺛ ﹸﺔ ﻣِﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺴﺮﺍﺕ ،ﻭﺣﻼﻭ ِﺓ ﺍﻟﺮﺿﻰ ،ﻭ ِﺧﹶﻠ ِﻊ ﺍﻟﻘﺒﻮﻝ. ﻭﻣﻨﻬﺎ :ﺗﻮﻓﻴ ﻖ ﺍﻟﻠﱠﻪ ﻟﻜﻌﺐ ﻭﺻﺎﺣﺒﻴﻪ ﻓﻴﻤﺎ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﺼﺪﻕ ،ﻭﱂ ﳜﺬﳍﻢ ﺣﱴ ﻛﺬﺑﻮﺍ ﻭﺍﻋﺘﺬﺭﻭﺍ ﺑﻐﲑ ﺍﳊﻖ ،ﻓﺼﻠﹸﺤﺖ ﻋﺎﺟﻠﺘﻬﻢ ،ﻭﻓﺴﺪﺕ ﻋﺎﻗﺒﺘﻬﻢ ﻛ ﱠﻞ ﺍﻟﻔﺴﺎﺩ، ﺾ ﺍﻟﺘﻌﺐ ،ﻓﺄﻋﻘﺒﻬﻢ ﺻﻼﺡ ﺍﻟﻌﺎﻗﺒﺔ ،ﻭﺍﻟﻔﻼﺡ ﹸﻛ ﱠﻞ ﻭﺍﻟﺼﺎﺩﻗﻮﻥ ﺗﻌﺒﻮﺍ ﰲ ﺍﻟﻌﺎﺟﻠﺔ ﺑﻌ ﺕ ﺍﳌﺒﺎﺩﻯ ﺣﻼﻭﺍﺕ ﰲ ﺍﻟﻌﻮﺍﻗﺐ، ﺍﻟﻔﻼﺡ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﺎﻣﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻤﺮﺍﺭﺍ ﱮ ج ﻟﻜﻌﺐ) :ﺃﻣﺎ ﻫﺬﺍ ،ﻓﻘﺪ ﻭﺣﻼﻭﺍﺕ ﺍﳌﺒﺎﺩﻯ ﻣﺮﺍﺭﺍﺕ ﰲ ﺍﻟﻌﻮﺍﻗﺐ .ﻭﻗﻮﻝ ﺍﻟﻨ ﺻﺪﻕ( ،ﺩﻟﻴ ﹲﻞ ﻇﺎﻫﺮ ﰲ ﺍﻟﺘﻤﺴﻚ ﲟﻔﻬﻮﻡ ﺍﻟﻠﱠﻘﺐ ﻋﻨﺪ ﻗﻴﺎﻡ ﻗﺮﻳﻨﺔ ﺗﻘﺘﻀﻰ ﲣﺼﻴﺺ ﺍﳌﺬﻛﻮﺭ ﺖ ﻓِﻴ ِﻪ ﹶﻏﻨﻢ ﺸ ﺙ ﺇ ﹾﺫ ﻧ ﹶﻔ ﺤ ﺮ ِ ﺤ ﹸﻜﻤﺎ ِﻥ ﰲ ﺍﹾﻟ ﺑﺎﳊﻜﻢ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺩﺍﻭ ﺩ ﻭ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺇ ﹾﺫ ﻳ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻭ ﹸﻛﻨﺎ ِﻟﺤ ﹾﻜ ِﻤ ِﻬ ﻢ ﺷﺎ ِﻫﺪِﻳ ﻦ * ﹶﻓ ﹶﻔ ﻬ ﻤﻨﺎﻫﺎ ﺳﹶﻠﻴﻤﺎ ﹶﻥ﴾]ﺍﻷﻧﺒﻴﺎﺀ ،[٧٩-٧٨ :ﻭﻗﻮﻟﻪ ج: ﺽ ﻣﺴﺠﺪﹰﺍ ﻭﺗ ﺮﺑﺘﻬﺎ ﻃﻬﻮﺭﹰﺍ( ،ﻭﻗﻮﻟﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ) :ﺃﻣﺎ ﻫﺬﺍ ﻓﻘﺪ ) ﺟﻌِﻠﺖ ﱃ ﺍﻷﺭ ﺻﺪﻕ( ،ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﺸﻚ ﺍﻟﺴﺎﻣﻊ ﺃﻥ ﺍﳌﺘﻜﻠﻢ ﻗﺼﺪ ﲣﺼﻴﺼﻪ ﺑﺎﳊﻜﻢ. ﻭﻗﻮﻝ ﻛﻌﺐ :ﻫﻞ ﻟﻘﻰ ﻫﺬﺍ ﻣﻌﻰ ﺃﺣﺪ؟ ﻓﻘﺎﻟﻮﺍ :ﻧﻌﻢ ،ﻣﺮﺍﺭﺓ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ،ﻭﻫﻼﻝ ﺑﻦ ﺃﹸﻣﻴﺔ ،ﻓﻴﻪ ﺃﻥ ﺍﻟﺮﺟﻞ ﻳﻨﺒﻐﻰ ﻟﻪ ﺃﻥ ﻳﺮ ﺩ ﺣ ﺮ ﺍﳌﺼﻴﺒﺔ ﺑﺮﻭﺡ ﺍﻟﺘﺄﺳﻰ ﲟﻦ ﻟﻘﻰ ﻣﺜﻞ ﻣﺎ ﻟﻘﻰ ،ﻭﻗﺪ ﺃﺭﺷﺪ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﹶﻻ ﺗ ِﻬﻨﻮﹾﺍ ﰲ ﺍﺑِﺘﻐﺎ ِﺀ ﺍﹾﻟ ﹶﻘ ﻮﻡِ ،ﺇ ﹾﻥ ﺗﻜﹸﻮﻧﻮﹾﺍ ﺗ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﻓﹶﺈﻧ ﻬ ﻢ ﻳ ﹾﺄﹶﻟﻤﻮ ﹶﻥ ﹶﻛﻤﺎ ﺗ ﹾﺄﹶﻟﻤﻮﻥﹶ ،ﻭﺗ ﺮﺟﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟﻠﱠﻪ ﻣﺎ ﹶﻻ ﻳ ﺮﺟﻮ ﹶﻥ﴾ ]ﺍﻟﻨﺴﺎﺀ ،[١٠٤ :ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻯ ﻣﻨﻌﻪ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻫ ﹶﻞ ﺍﻟﻨﺎ ِﺭ ﻓﻴﻬﺎ ﺑﻘﻮﻟﻪ ﴿ :ﻭﻟﹶﻦ ﻳﻨ ﹶﻔ ﻌﻜﹸﻢ ﺍﻟﻴ ﻮ ﻡ ﺇﺫ ﱠﻇﹶﻠ ﻤﺘ ﻢ ﹶﺃﻧ ﹸﻜ ﻢ
٣٧٥ ﺸﺘ ِﺮﻛﹸﻮ ﹶﻥ﴾ ]ﺍﻟﺰﺧﺮﻑ[٣٩ : ﺏ ﻣ ﰲ ﺍﹾﻟ ﻌﺬﹶﺍ ِ ﻭﻗﻮﻟﻪ) :ﻓﺬﻛﺮﻭﺍ ﱃ ﺭﺟﻠﲔ ﺻﺎﳊﲔ ﻗﺪ ﺷﻬﺪﺍ ﺑﺪﺭﹰﺍ ﱃ ﻓﻴﻬﻤﺎ ﺃﹸﺳﻮﺓ( ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳑﺎ ﻋﺪ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﻟ ﺰﻫﺮﻯ ،ﻓﺈﻧﻪ ﻻ ﻳﺤﻔﻆ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﳌﻐﺎﺯﻯ ﻭﺍﻟﺴﲑ ﺍﻟﺒﺘﺔ ﺫِﻛ ﺮ ﻫﺬﻳﻦ ﺍﻟﺮﺟﻠﲔ ﰲ ﺃﻫﻞ ﺑﺪﺭ ،ﻻ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻻ ﻣﻮﺳﻰ ﺍﺑﻦ ﻋﻘﺒﺔ ،ﻭﻻ ﺍﻷﻣﻮﻯ ،ﻭﻻ ﺍﻟﻮﺍﻗﺪﻯ ،ﻭﻻ ﺃﺣﺪ ﳑﻦ ﻋ ﺪ ﺃﻫﻞ ﺑﺪﺭ ،ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻰ ﺃ ﱠﻻ ﻳﻜﻮﻧﺎ ﻣﻦ ﺃﻫﻞ ﺑﺪﺭ ،ﻓﺈﻥ ﺍﻟﻨﱮ ﻚ ﺲ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ ﻟﻌﻤﺮ ﳌﺎ ﻫ ﻢ ﺑﻘﺘﻠﻪ) :ﻭﻣﺎ ﻳﺪﺭﻳ ﺠ ﺮ ﺣﺎﻃﺒﺎﹰ ،ﻭﻻ ﻋﺎﻗﺒﻪ ﻭﻗﺪ ﺟ ج ﹾﱂ ﻳ ﻬ ﺐ ﺕ ﻟﻜﻢ( ،ﻭﺃﻳﻦ ﺫﻧ ﺃﻥ ﺍﻟﻠﱠﻪ ﺍﻃﻠﻊ ﻋﻠﻰ ﹶﺃ ﻫ ِﻞ ﺑﺪ ٍﺭ ﻓﻘﺎﻝ :ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷِﺌﺘﻢ ﻓﻘﺪ ﻏﻔﺮ ﺲ. ﺍﻟﺘﺨﻠﻒ ﻣﻦ ﺫﻧﺐ ﺍﳉ ﺖ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻯ :ﻭﱂ ﺃﺯﻝ ﺣﺮﻳﺼﹰﺎ ﻋﻠﻰ ﻛﺸﻒ ﺫﻟﻚ ﻭﲢﻘﻴﻘﻪ ﺣﱴ ﺭﺃﻳ ﺃﺑﺎ ﺑﻜﺮ ﺍﻷﺛﺮﻡ ﻗﺪ ﺫﻛﺮ ﺍﻟ ﺰﻫﺮﻯ ،ﻭﺫﻛﺮ ﻓﻀﻠﻪ ﻭﺣﻔﻈﻪ ﻭﺇﺗﻘﺎﻧﻪ ،ﻭﺃﻧﻪ ﻻ ﻳﻜﺎﺩ ﻳﺤﻔﻆ ﻋﻠﻴﻪ ﻏﻠﻂ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﻓﺈﻧﻪ ﻗﺎﻝ :ﺇﻥ ﻣﺮﺍﺭﺓ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ،ﻭﻫﻼﻝ ﺑﻦ ﺃﹸﻣﻴﺔ ﺷﻬﺪﺍ ﺑﺪﺭﺍﹰ، ﻭﻫﺬﺍ ﱂ ﻳﻘﻠﻪ ﺃﺣ ﺪ ﻏﲑﻩ ،ﻭﺍﻟﻐﻠﻂ ﻻ ﻳﻌﺼﻢ ﻣﻨﻪ ﺇﻧﺴﺎﻥ. ﻓﺼﻞ ن ﻣَﻦ أﺣﺒﻪ اﻟﻠﱠﻪ ﺗﻌﺎﻟﻰ أدﱠﺑﻪ ﻓﻲ اﻟﺪﻧﻴﺎ ﻋﻠﻰ أدﻧﻰ َزﻟﱠﺔ ﻓﻲ أ ﱠ
ﱮ ج ﻋﻦ ﻛﻼﻡ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﻣﻦ ﲣﻠﱠﻒ ﻋﻨﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﻭﰱ ﻰ ﺍﻟﻨ ﺻﺪﻗﻬﻢ ﻭﻛﺬﺏ ﺍﻟﺒﺎﻗﲔ ،ﻓﺄﺭﺍﺩ ﻫﺠ ﺮ ﺍﻟﺼﺎﺩﻗﲔ ﻭﺗﺄﺩﻳﺒﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ،ﻭﺃﻣﺎ ﺍﳌﻨﺎﻓِﻘﻮﻥ ،ﻓﺠﺮﻣﻬﻢ ﺃﻋﻈ ﻢ ﻣﻦ ﺃﻥ ﻳﻘﺎﺑﻞ ﺑﺎﳍﺠﺮ ،ﻓﺪﻭﺍﺀ ﻫﺬﺍ ﺍﳌﺮﺽ ﻻ ﻳﻌﻤﻞ ﰲ ﻣﺮﺽ ﺍﻟﻨﻔﺎﻕ ،ﻭﻻ ﻓﺎﺋﺪ ﹶﺓ ﻓﻴﻪ ،ﻭﻫﻜﺬﺍ ﻳﻔﻌ ﹸﻞ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺒﺎﺩﻩ ﰲ ﻋﻘﻮﺑﺎﺕ ﺟﺮﺍﺋﻤﻬﻢ، ﺏ ﻋﺒﺪﻩ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻯ ﳛﺒﻪ ﻭﻫﻮ ﻛﺮﱘ ﻋﻨﺪﻩ ﺑﺄﺩﱏ ﺯﻟﱠﺔ ﻭﻫﻔﻮﺓ ،ﻓﻼ ﻳﺰﺍﻝ ﻣﺴﺘﻴﻘﻈﹰﺎ ﻓﻴﺆﺩ ﺣﺬِﺭﺍﹰ ،ﻭﺃﻣﺎ ﻣﻦ ﺳﻘﻂ ﻣﻦ ﻋﻴﻨﻪ ﻭﻫﺎﻥ ﻋﻠﻴﻪ ،ﻓﺈﻧﻪ ﻳﺨﻠﹶﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻌﺎﺻﻴﻪ ،ﻭﻛﻠﻤﺎ ﺃﺣﺪﺙ ﺫﻧﺒﹰﺎ ﺃﺣﺪﺙ ﻟﻪ ﻧِﻌﻤﺔ ،ﻭﺍﳌﻐﺮﻭ ﺭ ﻳﻈﻦ ﺃﻥ ﺫﻟﻚ ﻣِﻦ ﻛﺮﺍﻣﺘﻪ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﺏ ﺍﻟﺸﺪﻳﺪ ،ﻭﺍﻟﻌﻘﻮﺑ ﹶﺔ ﺍﻟﱴ ﻻ ﻋﺎﻗﺒﺔ ﻣﻌﻬﺎ ،ﻛﻤﺎ ﰲ ﲔ ﺍﻹﻫﺎﻧﺔ ،ﻭﺃﻧﻪ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﻌﺬﺍ ﻋ ﺠ ﹶﻞ ﹶﻟﻪ ﻋﻘﹸﻮﺑﺘﻪ ﰲ ﺍﻟ ﺪﻧﻴﺎ ،ﻭﺇﺫﹶﺍ ﺃﺭﺍ ﺩ ِﺑ ﻌﺒ ٍﺪ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ) :ﺇﺫﹶﺍ ﺃﺭﺍ ﺩ ﺍﻟﻠﱠﻪ ﺑ ﻌﺒ ٍﺪ ﺧﻴﺮﹰﺍ ﻋ ﺴ ﺷﺮﺍﹰ ،ﹶﺃ ﻣ ﻚ ﻋﻨﻪ ﻋﻘﹸﻮﺑﺘﻪ ﰲ ﺍﻟ ﺪﻧﻴﺎ ،ﹶﻓﻴ ِﺮﺩ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎﻣﺔ ﺑ ﹸﺬﻧﻮﺑِﻪ().(١ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٣٩٨
٣٧٦ ﻉ ﳌﻦ ﻓﻌﻞ ﻣﺎ ﻳﺴﺘﻮ ِﺟﺐ ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻫِﺠﺮﺍﻥ ﺍﻹﻣﺎﻡ ،ﻭﺍﻟﻌﺎﱂِ ،ﻭﺍﳌﻄﺎ ِ ﺍﻟﻌﺘﺐ ،ﻭﻳﻜﻮﻥ ﻫِﺠﺮﺍﻧﻪ ﺩﻭﺍﺀ ﻟﻪ ﲝﻴﺚ ﻻ ﻳﻀﻌﻒ ﻋﻦ ﺣﺼﻮ ِﻝ ﺍﻟﺸﻔﺎﺀ ﺑﻪ ،ﻭﻻ ﻳﺰﻳ ﺪ ﰲ ﺍﻟﻜﻤﻴﺔ ﻭﺍﻟﻜﻴﻔﻴﺔ ﻋﻠﻴﻪ ﻓﻴﻬﻠﻜﻪ ،ﺇﺫ ﺍﳌﺮﺍ ﺩ ﺗﺄﺩﻳﺒﻪ ﻻ ﺇﺗﻼﻓﹸﻪ. ﻒ ﻭﻗﻮﻟﻪ) :ﺣﱴ ﺗﻨﻜﺮﺕ ﱃ ﺍﻷﺭﺽ ،ﻓﻤﺎ ِﻫ ﻰ ﺑﺎﻟﱴ ﺃﻋ ِﺮﻑ (ﻫﺬﺍ ﺍﻟﺘﻨﻜ ﺮ ﳚﺪﻩ ﺍﳋﺎﺋ ﻭﺍﳊﺰﻳ ﻦ ﻭﺍﳌﻬﻤﻮ ﻡ ﰲ ﺍﻷﺭﺽ ،ﻭﰱ ﺍﻟﺸﺠﺮ ،ﻭﺍﻟﻨﺒﺎﺕ ﺣﱴ ﳚﺪﻩ ﻓﻴﻤﻦ ﻻ ﻳﻌﻠﻢ ﺣﺎﻟﻪ ﻣﻦ ﺐ ﺍﻟﻌﺎﺻﻰ ﲝﺴﺐ ﺟﺮﻣﻪ ﺣﱴ ﰲ ﺧﻠﹸ ِﻖ ﺯﻭﺟﺘﻪ ﻭﻭﻟﺪﻩ ،ﻭﺧﺎﺩﻣﻪ ﺍﻟﻨﺎﺱ ،ﻭﳚﺪﻩ ﺃﻳﻀﹰﺎ ﺍﳌﺬﻧ ﺠﺪﻩ ﰲ ﻧﻔﺴﻪ ﺃﻳﻀﺎﹰ ،ﻓﺘﺘﻨﻜﺮ ﻟﻪ ﻧﻔﺴﻪ ﺣﱴ ﻣﺎ ﻛﺄﻧﻪ ﻫﻮ ،ﻭﻻ ﻛﺄ ﱠﻥ ﺃﻫﻠﹶﻪ ﻭﺩﺍﺑﺘﻪ ،ﻭﻳ ِ ﺸ ِﻔﻖ ﻋﻠﻴﻪ ﺑﺎﱠﻟﺬِﻳ ﻦ ﻳﻌ ِﺮﻓﹸﻬﻢ ،ﻭﻫﺬﺍ ﺳﺮ ﻣﻦ ﺍﻟﻠﱠﻪ ﻻ ﳜﻔﻰ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﻣﻦ ﻳ ﺖ ﺍﻟﻘﻠﺐ ،ﻭﻋﻠﻰ ﺣﺴﺐ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ،ﻳﻜﻮﻥ ﺇﺩﺭﺍ ﻙ ﻫﺬﺍ ﺍﻟﺘﻨﻜﺮ ﻭﺍﻟﻮﺣﺸﺔ .ﻭﻣﺎ ﳉﺮﺡ ﻣﻴ ﲟﻴﺖ ﺇﻳﻼﻡ. ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ،ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻜ ﺮ ﻭﺍﻟﻮﺣﺸﺔ ﻛﺎﻧﺎ ﻷﻫﻞ ﺍﻟﻨﻔﺎﻕ ﺃﻋﻈﻢ ،ﻭﻟﻜﻦ ﳌﻮﺕ ﺐ ﺇﺫﺍ ﺍﺳﺘﺤﻜﻢ ﻣﺮﺿﻪ ،ﻭﺍﺷﺘﺪ ﺃﻟـﻤﻪ ﻗﻠﻮﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺸﻌﺮﻭﻥ ﺑﻪ ،ﻭﻫﻜﺬﺍ ﺍﻟﻘﻠ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﻹﺟﺮﺍﻡ ،ﱂ ﳚﺪ ﻫﺬﻩ ﺍﻟﻮﺣﺸﺔ ﻭﺍﻟﺘﻨﻜﺮ ،ﻭﱂ ﳛﺲ ﺎ ،ﻭﻫﺬﻩ ﻋﻼﻣ ﹸﺔ ﺍﻟﺸﻘﺎﻭﺓ، ﻑ ﻭﺍﳍ ﻢ ﻣﻊ ﺍﻟﺮﻳﺒﺔ، ﺲ ﻣﻦ ﻋﺎﻓﻴﺔ ﻫﺬﺍ ﺍﳌﺮﺽ ،ﻭﺃﻋﻴﺎ ﺍﻷﻃﺒﺎﺀ ﺷِﻔﺎﺅﻩ ،ﻭﺍﳋﻮ ﻭﺃﻧﻪ ﻗﺪ ﺃﻳ ﻭﺍﻷﻣ ﻦ ﻭﺍﻟﺴﺮﻭ ﺭ ﻣﻊ ﺍﻟﱪﺍﺀ ِﺓ ﻣِﻦ ﺍﻟﺬﻧﺐ. ﺐ ﺽ ﺃ ﺧ ﻮﻑِ ﻣ ﻦ ﻣﺮِﻳ ِ ﺠﻊِ ﻣ ﻦ ﺑﺮِﻯ ٍﺀ ﻭﻻ ﰲ ﺍﻷ ﺭ ِ ﺽ ﹶﺃ ﺷ ﹶﻓﻤﺎ ﰲ ﺍﻷ ﺭ ِ ﻭﻫﺬﺍ ﺍﻟﻘﺪ ﺭ ﻗﺪ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﳌﺆﻣ ﻦ ﺍﻟﺒﺼ ﲑ ﺇﺫﺍ ﺍﺑﺘِﻠ ﻰ ﺑﻪ ﰒ ﺭﺍﺟﻊ ،ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ ﺑﻪ ﻧﻔﻌﹰﺎ ﺕ ﺍﳊﺼﺮ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﻨﻬﺎ ﺇﻻ ﺍﺳﺘﺜﻤﺎﺭﻩ ﻣﻦ ﺫﻟﻚ ﺃﻋﻼﻡ ﻋﻈﻴﻤﹰﺎ ﻣِﻦ ﻭﺟﻮﻩ ﻋﺪﻳﺪﺓ ﺗﻔﻮ ﺍﻟﻨﺒﻮﺓ ،ﻭﺫﻭﻗﹸﻪ ﻧﻔﺲ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺍﻟﺮﺳﻮ ﹸﻝ ﻓﻴﺼﲑ ﺗﺼﺪﻳﻘﻪ ﺿﺮﻭﺭﻳﹰﺎ ﻋﻨﺪﻩ ،ﻭﻳﺼ ﲑ ﻣﺎ ﻧﺎﻟﻪ ﻣِﻦ ﻕ ﺇﻟﻴﻬﺎ ﺍﻟﺸﺮ ﲟﻌﺎﺻﻴﻪ ،ﻭﻣﻦ ﺍﳋﲑ ﺑﻄﺎﻋﺎﺗﻪ ﻣﻦ ﺃﺩﻟﺔ ﺻﺪﻕ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺬﻭﻗﻴﺔ ﺍﻟﱴ ﻻ ﺗﺘﻄﺮ ﺖ ﺍﻻﺣﺘﻤﺎﻻﺕ ،ﻭﻫﺬﺍ ﻛﻤﻦ ﺃﺧﱪﻙ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺍﳌﻌﺎﻃﺐ ﻭﺍﳌﺨﺎﻭﻑ ﻛﻴ ﺸ ﻬﺪ ﺻِﺪﻗﹶﻪ ﺖ ﻋﻴﻦ ﻣﺎ ﺃﺧ ﱪ ﻙ ﺑﻪ ،ﻓﺈﻧﻚ ﺗ ﺖ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ،ﻓﺨﺎﻟﻔﺘﻪ ﻭﺳﻠﻜﺘﻬﺎ ،ﻓﺮﺃﻳ ﻭﻛﻴ ﰲ ﻧﻔﺲ ﺧِﻼﻓﻚ ﻟﻪ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺳﻠﻜﺖ ﻃﺮﻳ ﻖ ﺍﻷﻣﻦ ﻭﺣﺪﻫﺎ ،ﻭﱂ ﲡﺪ ﻣﻦ ﺗﻠﻚ ﺍﳌﺨﺎﻭﻑ ﺷﻴﺌﺎﹰ ،ﻓﺈﻧﻪ ﻭﺇﻥ ﺷﻬﺪ ﺻﺪﻕ ﺍﳌﺨﱪ ﲟﺎ ﻧﺎﻟﻪ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﻈﻔﺮ ﻣﻔﺼﻼﹰ ،ﻓﺈﻥ ﻋﻠﻤﻪ ﺑﺘﻠﻚ ﻼ. ﻳﻜﻮﻥ ﳎﻤ ﹰ
٣٧٧ ﻓﺼﻞ ﻓﻲ ﺟﻮاز هﺠﺮ اﻟﻤﺴﻠﻢ إذا أﺛﻢ
ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﻼﻝ ﺑ ﻦ ﺃﹸﻣﻴﺔ ﻭﻣﺮﺍﺭﺓ ﻗﻌﺪﺍ ﰲ ﺑﻴﻮﻤﺎ ،ﻭﻛﺎﻧﺎ ﻳﺼﻠﱢﻴﺎﻥ ﰲ ﺑﻴﻮﻤﺎ ،ﻭﻻ ﳛﻀﺮﺍﻥ ﺍﳉﻤﺎﻋﺔ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫِﺠﺮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺮﺟﻞ ﻋﺬﺭ ﻳﺒﻴﺢ ﻟﻪ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ،ﺃﻭ ﻳﻘﺎﻝ :ﻣﻦ ﲤﺎﻡ ﻫﺠﺮﺍﻧﻪ ﺃﻥ ﻻ ﳛﻀﺮ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ،ﻟﻜﻦ ﻳﻘﺎﻝ :ﻓﻜﻌﺐ ﻛﺎﻥ ﳛﻀﺮ ﺍﳉﻤﺎﻋﺔ ﻭﱂ ﳝﻨﻌﻪ ﺍﻟﻨﱮ ج ،ﻭﻻ ﻋﺘﺐ ﻋﻠﻴﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻒ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻘﺎﻝ :ﳌﺎ ﺃﹸ ِﻣ ﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺠﺮﻫﻢ ﺗﺮﻛﻮﺍ :ﱂ ﻳﺆﻣﺮﻭﺍ ،ﻭﱂ ﻳﻨﻬﻮﺍ ،ﻭﱂ ﻳﻜﻠﱠﻤﻮﺍ ،ﻓﻜﺎﻥ ﻣﻦ ﺿ ﻌﻔﹶﺎ ﻭ ﻋﺠﺰﺍ ﻋﻦ ﺣﻀﺮ ﻣﻨﻬﻢ ﺍﳉﻤﺎﻋﺔ ﱂ ﻳﻤﻨﻊ ،ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﱂ ﻳﻜﻠﱠﻢ ،ﺃﻭ ﻳﻘﺎﻝ :ﻟﻌﻠﻬﻤﺎ ﺖ ﺃﺧﺮﺝ ﻓﺄﺷﻬ ﺪ ﺖ ﺃﻧﺎ ﺃﺟﻠ ﺪ ﺍﻟﻘﻮﻡ ﻭﺃﺷﺒﻬﻢ ،ﻓﻜﻨ ﺍﳋﺮﻭﺝ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻛﻌﺐ :ﻭﻛﻨ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﳌﺴﻠﻤﲔ. ﻭﻗﻮﻟﻪ) :ﻭﺁﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻓﺄﹸﺳﻠﱢﻢ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﰲ ﳎﻠﺴﻪ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ،ﻓﺄﻗﻮﻝ: ﻫﻞ ﺣﺮﻙ ﺷﻔﺘﻴﻪ ﺑﺮﺩ ﺍﻟﺴﻼﻡ ﻋﻠ ﻰ ﺃﻡ ﻻ(؟ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﳍﺠ ﺮ ﻏ ﲑ ﻭﺍﺟﺐ ،ﺇﺫ ﻟﻮ ﻭﺟﺐ ﺍﻟﺮﺩ ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺇﲰﺎﻋﻪ. ﻭﻗﻮﻟﻪ) :ﺣﱴ ﺇﺫﺍ ﻃﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ،ﺗﺴﻮﺭ ﺕ ﺟﺪﺍﺭ ﺣﺎﺋﻂ ﺃﰉ ﻗﺘﺎﺩﺓ( ،ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺩﺧﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺩﺍ ﺭ ﺻﺎﺣﺒﻪ ﻭﺟﺎﺭﻩ ﺇﺫﺍ ﻋﻠﻢ ﺭﺿﺎﻩ ﺑﺬﻟﻚ ،ﻭﺇﻥ ﱂ ﻳﺴﺘﺄ ِﺫﻧﻪ. ﻭﰱ ﻗﻮﻝ ﺃﰉ ﻗﺘﺎﺩﺓ ﻟﻪ) :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ( ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﲞﻄﺎﺏ ﻭﻻ ﻛﻼﻡ ﻟﻪ ،ﻓﻠﻮ ﺣﻠﻒ ﻻ ﻳﻜﻠﱢﻤﻪ ،ﻓﻘﺎﻝ ﻣﺜ ﹶﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺟﻮﺍﺑﹰﺎ ﻟﻪ ﱂ ﳛﻨﺚ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﻨﻮ ﺑﻪ ﻣﻜﺎﳌﺘﻪ ،ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺣﺎﻝ ﺃﰉ ﻗﺘﺎﺩﺓ. ﻭﰱ ﺇﺷﺎﺭﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻨﺒﻄﻰ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﻘﻮﻝ :ﻣﻦ ﻳﺪﻝ ﻋﻠﻰ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺩﻭﻥ ﻧﻄﻘﻬﻢ ﻟﻪ ﲢﻘﻴ ﻖ ﳌﻘﺼﻮﺩ ﺍﳍﺠﺮ ،ﻭﺇﻻ ﻓﻠﻮ ﻗﺎﻟﻮﺍ ﻟﻪ ﺻﺮﳛﹰﺎ :ﺫﺍﻙ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ،ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻛﻼﻣﹰﺎ ﻟﻪ ،ﻓﻼ ﻳﻜﻮﻧﻮﻥ ﺑﻪ ﳐﺎﻟﻔﲔ ﻟﻠﻨﻬﻰ ،ﻭﻟﻜﻦ ﻟِﻔﺮﻁ ﲢﺮﻳﻬﻢ ﻭﲤﺴﻜﻬﻢ ﺑﺎﻷﻣﺮ ،ﱂ ﻳﺬﻛﺮﻭﻩ ﻟﻪ ﺑﺼﺮﻳﺢ ﺍﲰﻪ .ﻭﻗﺪ ﻳﻘﺎﻝ :ﺇﻥ ﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﲝﻀﺮﺗﻪ ﻭﻫﻮ ﻳﺴﻤﻊ ﻧﻮﻉ ﻣﻜﺎﳌﺔ ﻟﻪ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﺟﻌﻞ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ﺑﻜﻼﻣﻪ ،ﻭﻫﻰ ﺫﺭﻳﻌ ﹲﺔ ﻗﺮﻳﺒﺔ ،ﻓﺎﳌﻨﻊ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﻣﻨﻊ ﺍﳊﻴﻞ ﻭﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ،ﻭﻫﺬﺍ ﺃﻓﻘﻪ ﻭﺃﺣﺴﻦ. ﻭﰱ ﻣﻜﺎﺗﺒﺔ ﻣﻠﻚ ﻏﺴﺎﻥ ﻟﻪ ﺑﺎﳌﺼﲑ ﺇﻟﻴﻪ ﺍﺑﺘﻼﺀ ﻣﻦ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ،ﻭﺍﻣﺘﺤﺎﻥ ﻹﳝﺎﻧﻪ ﻭﳏﺒﺘﻪ ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺇﻇﻬﺎﺭ ﻟﻠﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻟﻴﺲ ﳑﻦ ﺿﻌﻒ ﺇﳝﺎﻧﻪ ﺠﺮ ﺍﻟﻨﱮ ج ﻭﺍﳌﺴﻠﻤﲔ ﻟﻪ، ِ
٣٧٨ ﻭﻻ ﻫﻮ ﳑﻦ ﲢ ِﻤﻠﹸﻪ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳉﺎﻩ ﻭﺍﳌﻠﻚ ﻣﻊ ﻫﺠﺮﺍﻥ ﺍﻟﺮﺳﻮﻝ ﻭﺍﳌﺆﻣﻨﲔ ﻟﻪ ﻋﻠﻰ ﻣﻔﺎﺭﻗﺔ ﺩﻳﻨﻪ ،ﻓﻬﺬﺍ ﻓﻴﻪ ﻣﻦ ﺗﱪﺋﺔ ﺍﻟﻠﱠﻪ ﻟﻪ ﻣِﻦ ﺍﻟﻨﻔﺎﻕ ،ﻭﺇﻇﻬﺎﺭ ﻗﻮﺓ ﺇﳝﺎﻧﻪ ،ﻭﺻﺪﻗﻪ ﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺴﻠﻤﲔ ﻣﺎ ﻫﻮ ﻣﻦ ﲤﺎﻡ ﻧﻌﻤﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ،ﻭﻟﻄﻔﻪ ﺑﻪ ،ﻭﺟﱪﻩ ﻟﻜﺴﺮﻩ ،ﻭﻫﺬﺍ ﺍﻟﺒﻼ ُﺀ ﻳﻈﻬﺮ ﹸﻟﺐ ﺍﻟﺮﺟﻞ ﻭﺳﺮﻩ ،ﻭﻣﺎ ﻳﻨﻄﻮﻯ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﻛﺎﻟﻜِﲑ ﺍﻟﺬﻯ ﻳﺨﺮﺝ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ. ﺖ ﺑﺎﻟﺼﺤﻴﻔﺔ ﺍﻟﺘﻨﻮ ﺭ( ،ﻓﻴﻪ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺇﺗﻼﻑ ﻣﺎ ﻳﺨﺸﻰ ﻣﻨﻪ ﺍﻟﻔﺴﺎﺩ ﻭﻗﻮﻟﻪ) :ﻓﺘﻴﻤﻤ ﻭﺍﳌﻀﺮﺓ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺃﻥ ﺍﳊﺎﺯﻡ ﻻ ﻳﻨﺘﻈﺮ ﺑﻪ ﻭﻻ ﻳﺆﺧﺮﻩ ،ﻭﻫﺬﺍ ﻛﺎﻟﻌﺼﲑ ﺇﺫﺍ ﲣﻤﺮ، ﻭﻛﺎﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﻳﺨﺸﻰ ﻣﻨﻪ ﺍﻟﻀﺮ ﺭ ﻭﺍﻟﺸﺮ ،ﻓﺎﳊﺰﻡ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺇﺗﻼﻓﻪ ﻭﺇﻋﺪﺍﻣﻪ. ﻭﻛﺎﻧﺖ ﻏﺴﺎﻥ ﺇﺫ ﺫﺍﻙ ﻭﻫﻢ ﻣﻠﻮﻙ ﻋﺮﺏ ﺍﻟﺸﺎﻡ ﺣﺮﺑﹰﺎ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﺎﻧﻮﺍ ﻳﻨﻌﻠﹸﻮﻥ ﺧﻴﻮﻟﹶﻬﻢ ﶈﺎﺭﺑﺘﻪ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﳌﺎ ﺑﻌﺚ ﺷﺠﺎﻉ ﺑﻦ ﻭﻫﺐ ﺍﻷﺳﺪﻯ ﺇﱃ ﻣﻠﻜﻬﻢ ﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰉ ﴰﺮ ﺍﻟﻐﺴﺎﱏ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﻛﺘﺐ ﻣﻌﻪ ﺇﻟﻴﻪ ،ﻗﺎﻝ ﺷﺠﺎﻉ :ﻓﺎﻧﺘﻬﻴ ﺇﻟﻴﻪ ﻭﻫﻮ ﰲ ﹶﻏﻮﻃﺔ ﺩﻣﺸﻖ ،ﻭﻫﻮ ﻣﺸﻐﻮﻝ ﺑﺘﻬﻴﺌﺔ ﺍﻷﻧﺰﺍﻝ ﻭﺍﻷﻟﻄﺎﻑ ﻟِﻘﻴﺼﺮ ،ﻭﻫﻮ ﺟﺎ ٍﺀ ﻣﻦ ﺖ ﻟِﺤﺎﺟﺒﻪ :ﺇﱏ ﺭﺳﻮﻝ ﺭﺳﻮ ِﻝ ﺖ ﻋﻠﻰ ﺑﺎﺑﻪ ﻳﻮﻣﲔ ﺃﻭ ﺛﻼﺛﺔ ،ﻓﻘﻠ ﺺ ﺇﱃ ﺇﻳﻠﻴﺎﺀ ،ﻓﺄﻗﻤ ﲪ ﺝ ﻳﻮ ﻡ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﺟﻌﻞ ﺣﺎﺟﺒﻪ ﻭﻛﺎﻥ ﺼ ﹸﻞ ﺇﻟﻴﻪ ﺣﱴ ﳜﺮ ﺍﻟﻠﱠﻪ ج ﺇﻟﻴﻪ ،ﻓـﻘﺎﻝ :ﻻ ﺗ ِ ﺖ ﺃﹸﺣ ﺪﺛﹸﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻣﺎ ﺭﻭﻣﻴﹰﺎ ﺍﲰﻪ ﻣﺮﻯ ﻳﺴﺄﻟﹸﲎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻛﻨ ﻕ ﺣﱴ ﻳﻐِﻠ ﺕ ﺍﻹﳒﻴﻞ ،ﻓﺄﺟ ﺪ ﺻﻔﺔ ﻫﺬﺍ ﺐ ﻋﻠﻴﻪ ﺍﻟﺒﻜﺎﺀ ،ﻭﻳﻘﻮﻝ :ﺇﱏ ﻗﺮﺃ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ،ﻓﲑ ﻑ ﻣﻦ ﺍﳊﺎﺭﺙ ﺃﻥ ﻳﻘﺘﻠﲎ ،ﻭﻛﺎﻥ ﻳﻜﺮﻣﲎ ﺍﻟﻨﱮ ﺑ ﻌﻴﻨﻪ ،ﻓﺄﻧﺎ ﺃﹸﺅﻣﻦ ﺑﻪ ﻭﺃﹸﺻﺪﻗﻪ ،ﻓﺄﺧﺎ ﺝ ﻋﻠﻰ ﺭﺃﺳﻪ ،ﻓﺄﺫِﻥ ﱃ ﻋﻠﻴﻪ، ﻭﻳﺤﺴﻦ ﺿﻴﺎﻓﱴ ،ﻭﺧﺮﺝ ﺍﳊﺎﺭﺙ ﻳﻮﻣﹰﺎ ﻓﺠﻠﺲ ،ﻓﻮﺿﻊ ﺍﻟﺘﺎ ﻉ ﻣِﲎ ﻣﻠﻜﻰ، ﺖ ﺇﻟﻴﻪ ﻛﺘﺎ ﻓﺪﻓﻌ ﺏ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺮﺃﻩ ،ﱠﰒ ﺭﻣﻰ ﺑﻪ ،ﻗﺎﻝ :ﻣﻦ ﻳﻨﺘ ِﺰ ﻭﻗﺎﻝ :ﺃﻧﺎ ﺳﺎﺋﺮ ﺇﻟﻴﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻟﻴﻤﻦ ﺟﺌﺘﻪ ،ﻋﻠ ﻰ ﺑﺎﻟﻨﺎﺱ ،ﻓﻠﻢ ﺗﺰﻝ ﺗﻌﺮﺽ ﺣﱴ ﻗﺎﻡ، ﻚ ﲟﺎ ﺗﺮﻯ ،ﻭﻛﺘﺐ ﺇﱃ ﻗﻴﺼﺮ ﳜﱪﻩ ﺧﱪﻯ ،ﻭﻣﺎ ﻭﺃﻣﺮ ﺑﺎﳋﻴﻮﻝ ﺗﻨﻌﻞ ،ﰒ ﻗﺎﻝ :ﺃﺧﱪ ﺻﺎ ِﺣﺒ ﺴﺮ ،ﻭﻻ ﺗ ﻌﺒ ﺮ ﺇﻟﻴﻪ ،ﻭﺍﻟ ﻪ ﻋﻨﻪ ،ﻭﻭﺍﻓﲎ ﺑﺈﻳﻠﻴﺎﺀ ،ﻓﻠﻤﺎ ﻋﺰﻡ ﻋﻠﻴﻪ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻗﻴﺼﺮ :ﺃﻥ ﻻ ﺗ ِ ﺏ ﻛﺘﺎﺑﻪ ،ﺩﻋﺎﱏ ﻓﻘﺎﻝ :ﻣﱴ ﺗﺮﻳﺪ ﺃﻥ ﲣﺮﺝ ﺇﱃ ﺻﺎﺣﺒﻚ؟ ﻓﻘﻠﺖ :ﻏﺪﺍﹰ ،ﻓﺄﻣﺮ ﱃ ﺟﺎﺀﻩ ﺟﻮﺍ ﲟﺎﺋ ِﺔ ﻣﺜﻘﺎ ٍﻝ ﺫﻫﺒﺎﹰ ،ﻭﻭﺻﻠﲎ ﺣﺎﺟﺒﻪ ﺑﻨﻔﻘﺔ ﻭﻛﹸﺴﻮﺓٍ ،ﻭﻗﺎﻝ :ﺍﻗﺮﺃ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﲎ ﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺄﺧـﱪﺗﻪ ،ﻓﻘﺎﻝ) :ﺑﺎ ﺩ ﻣ ﹾﻠﻜﹸﻪ( ،ﻭﺃﻗﺮﺃﺗﻪ ﻣﻦ ﺍﻟﺴﻼﻡ ،ﻓﻘﺪﻣ ﺣﺎﺟﺒﻪ ﺍﻟﺴﻼﻡ ،ﻭﺃﺧﱪﺗﻪ ﲟﺎ ﻗﺎﻝ ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﺻﺪﻕ( ،ﻭﻣﺎﺕ ﺍﳊﺎﺭﺙ ﺑﻦ ﻚ ﻏﺴﺎﻥ ﻳﺪﻋﻮ ﻛﻌﺒﹰﺎ ﺇﱃ ﺍﻟﻠﺤﺎﻕ ﺑﻪ ،ﻓﺄﺑﺖ ﺃﰉ ﴰﺮ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ،ﻓﻔﻰ ﻫﺬﻩ ﺍﳌﺪﺓ ﺃﺭﺳﻞ ﻣﻠ
٣٧٩ ﻟﻪ ﺳﺎﺑﻘﺔ ﺍﳊﺴﲎ ﺃﻥ ﻳﺮﻏﺐ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺩِﻳﻨﻪ. ﻓﺼﻞ ﻓﻲ أﻣﺮ رﺳﻮل اﻟﻠﱠﻪ ج اﻟﺜﻼﺛﺔ ﺑﺎﻋﺘﺰال ﻧﺴﺎءهﻢ
ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﳍﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺃﻥ ﻳﻌﺘﺰﻟﻮﺍ ﻧﺴﺎﺀﻫﻢ ﳌﺎ ﻣﻀﻰ ﳍﻢ ﺃﺭﺑﻌﻮﻥ ﻟﻴﻠﺔ، ﻛﺎﻟﺒﺸﺎﺭﺓ ﲟﻘﺪﻣﺎﺕ ﺍﻟ ﹶﻔﺮﺝ ﻭﺍﻟﻔﺘﺢ ﻣِﻦ ﻭﺟﻬﲔ: ﺃﺣﺪﳘﺎ :ﻛﻼﻣﻪ ﳍﻢ ،ﻭﺇﺭﺳﺎﻟﻪ ﺇﻟﻴﻬﻢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻻ ﻳﻜﻠﻤﻬﻢ ﺑﻨﻔﺴﻪ ﻭﻻ ﺑﺮﺳﻮﻟﻪ. ﺍﻟﺜﺎﱏ :ﻣِﻦ ﺧﺼﻮﺻﻴﺔ ﺃﻣﺮﻫﻢ ﺑﺎﻋﺘﺰﺍﻝ ﺍﻟﻨﺴﺎﺀ ،ﻭﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻭﺇﺭﺷﺎﺩ ﳍﻢ ﺇﱃ ﺍﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺷﺪ ﺍﳌﺌﺰﺭ ،ﻭﺍﻋﺘﺰﺍﻝ ﳏﻞ ﺍﻟﻠﱠﻬﻮ ﻭﺍﻟﻠﱠﺬﺓ ،ﻭﺍﻟﺘﻌﻮﺽ ﻋﻨﻪ ﺑﺎﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﰱ ﻫﺬﺍ ﺇﻳﺬﺍﻥ ﺑﻘﺮﺏ ﺍﻟ ﹶﻔﺮﺝ ،ﻭﺃﻧﻪ ﻗﺪ ﺑﻘﻰ ﻣﻦ ﺍﻟﻌﺘﺐ ﺃﻣﺮ ﻳﺴﲑ. ﺐ ﺍﻟﻨﺴﺎﺀ ،ﻛﺰﻣﻦ ﺍﻹﺣﺮﺍﻡ، ﻭﻓﻘﻪ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﺃﻥ ﺯﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻳﻨﺒﻐﻰ ﻓﻴﻪ ﲡﻨ ﱮ ج ﺃﻥ ﻳﻜﻮﻥ ﺁﺧ ﺮ ﻫﺬﻩ ﺍﳌﺪﺓ ﰲ ﺣﻖ ﻫﺆﻻﺀ ﻭﺯﻣﻦ ﺍﻻﻋﺘﻜﺎﻑ ،ﻭﺯﻣﻦ ﺍﻟﺼﻴﺎﻡ ،ﻓﺄﺭﺍﺩ ﺍﻟﻨ ﲟﱰﻟﺔ ﺃﻳﺎﻡ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﺼﻴﺎﻡ ﰲ ﺗﻮﻓﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺬﻟﻚ ﻣﻦ ﺃﻭﻝ ﺍﳌﺪﺓ ﺭﲪ ﹰﺔ ﻢ ،ﻭﺷﻔﻘ ﹰﺔ ﻋﻠﻴﻬﻢ ،ﺇﺫ ﻟﻌﻠﻬﻢ ﻳﻀﻌﻒ ﺻﱪﻫﻢ ﻋﻦ ﻧﺴﺎﺋﻬﻢ ﰲ ﲨﻴﻌﻬﺎ ،ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻠﱡﻄﻒ ﻢ ﻭﺍﻟﺮﲪﺔ ،ﺃﻥ ﺃﹸﻣﺮﻭﺍ ﺑﺬﻟﻚ ﰲ ﺁﺧﺮ ﺍﳌﺪﺓ ،ﻛﻤﺎ ﻳﺆﻣﺮ ﺑﻪ ﺍﳊﺎﺝ ﻣﻦ ﺣﲔ ﻳﺤﺮﻡ، ﻻ ﻣﻦ ﺣﲔ ﻳﻌﺰﻡ ﻋﻠﻰ ﺍﳊﺞ. ﻭﻗﻮﻝ ﻛﻌﺐ ﻻﻣﺮﺃﺗﻪ) :ﺍﳊﻘﻰ ﺑﺄﻫﻠﻚ( ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻘﻄﻊ ﺬﻩ ﺍﻟﻠﱠﻔﻈﺔ ﻭﺃﻣﺜﺎﳍﺎ ﻃﻼﻕ ﻣﺎ ﱂ ﻳﻨﻮﻩ .ﻭﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﻟﻔﻆ ﺍﻟﻄﻼﻕ ﻭﺍﻟﻌﺘﺎﻕ ﻭﺍﳊﺮﻳﺔ ﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﻕ ﻭﻻ ﻋﺘﺎﻕ ،ﻫﺬﺍ ﻫﻮ ﺑﻪ ﻏﲑ ﺗﺴﻴﻴﺐ ﺍﻟﺰﻭﺟﺔ ،ﻭﺇﺧﺮﺍﺝ ﺍﻟﺮﻗﻴﻖ ﻋﻦ ﻣﻠﻜﻪ ،ﻻ ﻳﻘﻊ ﺑﻪ ﻃﻼ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻯ ﻧﺪﻳ ﻦ ﺍﻟﻠﱠﻪ ﺑﻪ ،ﻭﻻ ﻧﺮﺗﺎ ﺏ ﻓﻴﻪ ﺃﻟﺒﺘﺔ .ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻪ :ﺇﻥ ﻏﻼﻣﻚ ﻓﺎﺟﺮ ﺃﻭ ﺟﺎﺭﻳﺘﻚ ﺗﺰﱏ ،ﻓﻘﺎﻝ :ﻟﻴﺲ ﻛﺬﻟﻚ ،ﺑﻞ ﻫﻮ ﻏﻼﻡ ﻋﻔﻴﻒ ﺣﺮ ،ﻭﺟﺎﺭﻳﺔ ﻋﻔﻴﻔﺔ ﺣﺮﺓ ،ﻭﱂ ﻳﺮﺩ ﺑﺬﻟﻚ ﺣﺮﻳﺔ ﺍﻟﻌﺘﻖ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺣﺮﻳﺔ ﺍﻟﻌﻔﺔ ،ﻓﺈﻥ ﺟﺎﺭﻳﺘﻪ ﻭﻋﺒﺪﻩ ﻻ ﻳﻌﺘﻘﺎﻥ ﺬﺍ ﺃﺑﺪﺍﹰ، ﻭﻛﺬﺍ ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ :ﻛﻢ ﻟﻐﻼﻣﻚ ﻋﻨﺪﻙ ﺳﻨﺔ؟ ﻓﻘﺎﻝ :ﻫﻮ ﻋﺘﻴﻖ ﻋﻨﺪﻯ ،ﻭﺃﺭﺍﺩ ﻗﺪﻡ ﻣﻠﻜﻪ ﻟﻪ، ﱂ ﻳﻌﺘﻖ ﺑﺬﻟﻚ ،ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺿﺮﺏ ﺍﻣﺮﺃﺗﻪ ﺍﻟﻄﻠﻖ ،ﻓﺴﺌﻞ ﻋﻨﻬﺎ ،ﻓﻘﺎﻝ :ﻫﻰ ﻃﺎﻟﻖ ،ﻭﱂ ﳜﻄﺮ ﺑﻘﻠﺒﻪ ﺇﻳﻘﺎﻉ ﺍﻟﻄﻼﻕ ،ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺃﺎ ﰲ ﻃﻠﻖ ﺍﻟﻮﻻﺩﺓ ،ﱂ ﺗﻄﻠﱠﻖ ﺬﺍ ،ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻣﻊ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﺻﺮﳛﺔ ﺇﻻ ﻓﻴﻤﺎ ﺃﹸﺭﻳﺪ ﺎ ،ﻭﺩﻝ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻴﻬﺎ ،ﻓﺪﻋﻮﻯ ﺃﺎ
٣٨٠ ﺻﺮﳛﺔ ﰲ ﺍﻟﻌﺘﺎﻕ ﻭﺍﻟﻄﻼﻕ ﻣﻊ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﻣﻜﺎﺑﺮﺓ ،ﻭﺩﻋﻮﻯ ﺑﺎﻃﻠﺔ ﻗﻄﻌﹰﺎ. ﻓﺼﻞ ﻓﻲ ﺳﺠﻮد اﻟﺸﻜﺮ واﻟﺘﻬﻨﺌﺔ وإﻋﻄﺎء اﻟﺒﺸﻴﺮ ﺑﺨﺒ ٍﺮ ﺳﺎر
ﻭﰱ ﺳﺠﻮﺩ ﻛﻌﺐ ﺣﲔ ﲰﻊ ﺻﻮﺕ ﺍﳌﺒﺸﺮ ﺩﻟﻴﻞ ﻇﺎﻫﺮ ﺃﻥ ﺗﻠﻚ ﻛﺎﻧﺖ ﻋﺎﺩﺓ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻫﻰ ﺳﺠﻮ ﺩ ﺍﻟﺸﻜﺮ ﻋﻨﺪ ﺍﻟﻨﻌﻢ ﺍﳌﺘﺠﺪﺩﺓ ،ﻭﺍﻟﻨﻘﻢ ﺍﳌﻨﺪﻓﻌﺔ ،ﻭﻗﺪ ﺳﺠﺪ ﺃﺑﻮ ﺑﻜﺮ ﺼﺪﻳﻖ ﳌﺎ ﺟﺎﺀﻩ ﻗﺘ ﹸﻞ ﻣ ﺍﻟ ﺴﻴﻠِﻤﺔ ﺍﻟﻜﺬﱠﺍﺏ) ،(١ﻭﺳﺠﺪ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﳌﺎ ﻭﺟﺪ ﺫﺍ ﺍﻟﺜﱡﺪﻳ ِﺔ ﺻﻠﱠﻰ ﻋﻠﻴﻪ ﻣﺮﺓ ﻣﻘﺘﻮ ﹰﻻ ﰲ ﺍﳋﻮﺍﺭﺝ) ،(٢ﻭﺳﺠﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺣﲔ ﺑﺸﺮﻩ ﺟﱪﻳ ﹸﻞ ﺃﻧﻪ ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﺎ ﻋﺸﺮﺍﹰ ،ﻭﺳﺠﺪ ﺣﲔ ﺷﻔﻊ ﻷُﻣﺘﻪ ،ﻓﺸﻔﻌﻪ ﺍﻟﻠﱠﻪ ﻓﻴﻬﻢ ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻭﺃﺗﺎﻩ ﺑﺸﲑ ﻓﺒﺸﺮﻩ ﺑﻈﻔﺮ ﺟﻨﺪ ﻟﻪ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﻭﺭﺃﺳﻪ ﰲ ﺣﺠﺮ ﻋﺎﺋﺸﺔ ،ﻓﻘﺎﻡ ﻓﺨ ﺮ ﺳﺎﺟﺪﺍﹰ، ﺴﺮﻩ ﺧ ﺮ ِ ﷲ ﺳﺎﺟﺪﹰﺍ) ،(٣ﻭﻫﻰ ﺁﺛﺎﺭ ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮﺓ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺃﺗﺎﻩ ﺃﻣﺮ ﻳ ﺻﺤﻴﺤﺔ ﻻ ﻣﻄﻌﻦ ﻓﻴﻬﺎ. ﻭﰱ ﺍﺳﺘﺒﺎﻕ ﺻﺎﺣﺐ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﺍﻗﻰ ﻋﻠﻰ ﺳﻠﻊ ﻟﻴﺒﺸﺮﺍ ﻛﹶﻌﺒﹰﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣﺮﺹ ﺍﻟﻘﻮﻡ ﻋﻠﻰ ﺍﳋﲑ ،ﻭﺍﺳﺘﺒﺎﻗﻬﻢ ﺇﻟﻴﻪ ،ﻭﺗﻨﺎﻓﹸﺴﻬﻢ ﰲ ﻣﺴﺮﺓ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ. ﻭﰱ ﻧﺰﻉ ﻛﻌﺐ ﺛﻮﺑﻴﻪ ﻭﺇﻋﻄﺎﺋﻬﻤﺎ ﻟﻠﺒﺸﲑ ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺇﻋﻄﺎﺀ ﺍﳌﺒﺸﺮﻳﻦ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺸﻴﻢ ،ﻭﻋﺎﺩﺓ ﺍﻷﺷﺮﺍﻑ ،ﻭﻗﺪ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺎﺱ ﻏﻼﻣﻪ ﳌﺎ ﺑﺸﺮﻩ ﺃﻥ ﻋﻨﺪ ﺍﳊﺠﺎﺝ ﺑﻦ ﻋﻼﻁ ﻣﻦ ﺍﳋﱪ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻣﺎ ﻳﺴﺮﻩ.ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺇﻋﻄﺎﺀ ﺍﻟﺒﺸﲑ ﲨﻴﻊ ﺛﻴﺎﺑﻪ. ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﻨﺌﺔ ﻣﻦ ﲡﺪﺩﺕ ﻟﻪ ﻧﻌﻤﺔ ﺩﻳﻨﻴﺔ ،ﻭﺍﻟﻘﻴﺎﻡ ﺇﻟﻴﻪ ﺇﺫﺍ ﺃﻗﺒﻞ، ﻭﻣﺼﺎﻓﺤﺘﻪ ،ﻓﻬﺬﻩ ﺳـﻨﺔ ﻣﺴﺘﺤﺒﺔ ،ﻭﻫﻮ ﺟﺎﺋﺰ ﳌﻦ ﲡﺪﺩﺕ ﻟﻪ ﻧِﻌﻤ ﹲﺔ ﺩﻧﻴﻮﻳﺔ ،ﻭﺃﻥ ﺍ َﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ :ﻟِﻴﻬﻨﻚ ﻣﺎ ﺃﻋﻄﺎﻙ ﺍﻟﻠﱠﻪ ،ﻭﻣﺎ ﻣ ﻦ ﺍﻟﻠﱠﻪ ﺑﻪ ﻋﻠﻴﻚ ،ﻭﳓﻮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﻓﺈﻥ ﻓﻴﻪ ﺗﻮﻟﻴﺔ ﺍﻟﻨﻌﻤﺔ ﺭﺑﻬﺎ ،ﻭﺍﻟﺪﻋﺎﺀ ﳌﻦ ﻧﺎﳍﺎ ﺑﺎﻟﺘﻬﲎ ﺎ. ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺧﲑ ﺃﻳﺎﻡ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﺃﻓﻀﻠﻬﺎ ﻳﻮ ﻡ ﺗﻮﺑﺘﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ،ﻭﻗﺒﻮﻝ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ).(٣٧١/١ ) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ).(١٢٥٤) ،(٨٤٨ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(٢٧٧٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(١٥٧٨ﻭﺍﺑﻦ ﻣﺎﺟﻪ ).(١٣٩٤
٣٨١ ﻚ(. ﻚ ﺃﹸ ﻣ ﻚ ﻣﻨ ﹸﺬ ﻭﹶﻟ ﺪﺗ ﺨﻴ ِﺮ ﻳ ﻮ ٍﻡ ﻣ ﺮ ﻋﹶﻠﻴ ﺸ ﺮ ِﺑ ﺍﻟﻠﱠﻪ ﺗﻮﺑﺘﻪ ،ﻟﻘﻮﻝ ﺍﻟﻨﱮ ج) :ﹶﺃﺑ ِ ﻓﺈﻥ ﻗﻴﻞ :ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺧﲑﹰﺍ ﻣﻦ ﻳﻮﻡ ﺇﺳﻼﻣﻪ؟ ﻗﻴﻞ :ﻫﻮ ﻣﻜﻤﻞ ﻟﻴﻮﻡ ﺇﺳﻼﻣﻪ ،ﻭﻣﻦ ﲤﺎﻣﻪ ،ﻓﻴﻮ ﻡ ﺇﺳﻼﻣﻪ ﺑﺪﺍﻳﺔ ﺳـﻌﺎﺩﺗﻪ ،ﻭﻳﻮ ﻡ ﺗﻮﺑﺘﻪ ﻛﻤﺎﳍﺎ ﻭﲤﺎﻣﻬﺎ ..ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ. ﻭﰱ ﺳﺮﻭﺭ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﺬﻟﻚ ﻭﻓﺮﺣﻪ ﺑﻪ ﻭﺍﺳﺘﻨﺎﺭﺓ ﻭﺟﻬﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻰ ﺍﻷُﻣﺔ ،ﻭﺍﻟﺮﲪﺔ ﻢ ﻭﺍﻟﺮﺃﻓﺔ ،ﺣﱴ ﻟﻌﻞ ﻓﺮﺣﻪ ﻛﺎﻥ ﺃﻋﻈﻢ ﻣِﻦ ﻓﺮﺡ ﻛﻌﺐ ﻭﺻﺎﺣﺒﻴﻪ. ﻭﻗﻮﻝ ﻛﻌﺐ) :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇﻥ ﻣﻦ ﺗﻮﺑﱴ ﺃﻥ ﺃﳔﻠﻊ ﻣﻦ ﻣﺎﱃ( ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﺪﻗﺔ ﻋﻨﺪ ﺍﻟﺘﻮﺑﺔ ﲟﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺎﻝ. ﻚ( ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺾ ﻣﺎِﻟﻚ ،ﹶﻓﻬ ﻮ ﺧﻴ ﺮ ﹶﻟ ﻚ ﺑ ﻌ ﻚ ﻋﹶﻠﻴ ﺴ ﻭﻗﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﺃ ﻣ ِ ﺝ ﲨﻴﻌﻪ ،ﺑﻞ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺒﻘﻰ ﻟﻪ ﻣﻨﻪ ﺑﻘﻴﺔ، ﻣﻦ ﻧﺬﺭ ﺍﻟﺼﺪﻗﺔ ﺑ ﹸﻜﻞﱢ ﻣﺎﻟﻪ ،ﱂ ﻳﻠﺰﻣﻪ ﺇﺧﺮﺍ ﻚ ﻚ ﻋﹶﻠﻴ ﺴ ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺫﻟﻚ ،ﻓﻔﻰ )ﺍﻟﺼﺤﻴﺤﲔ( ﺃﻥ ﺍﻟﻨﱮ ج ﻗﺎﻝ ﻟﻪ) :ﺃ ﻣ ِ ﺾ ﻣﺎِﻟ ﺑ ﻌ ﻚ( ﻭﱂ ﻳﻌﻴﻦ ﻟﻪ ﻗﺪﺭﺍﹰ ،ﺑﻞ ﺃﻃﻠﻖ ﻭﻭﻛﻠﻪ ﺇﱃ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﻗﺪﺭ ﺍﻟﻜﻔﺎﻳﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻓﺈﻥ ﻣﺎ ﻧﻘﺺ ﻋﻦ ﻛﻔﺎﻳﺘﻪ ﻭﻛﻔﺎﻳﺔ ﺃﻫﻠﻪ ﻻ ﳚﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺪﻕ ﺑﻪ ،ﻓﻨﺬﺭﻩ ﻻ ﻳﻜﻮﻥ ﻃﺎﻋﺔ ،ﻓﻼ ﳚﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﻗﺪﺭ ﻛﻔﺎﻳﺘﻪ ﻭﺣﺎﺟﺘﻪ ،ﻓﺈﺧﺮﺍﺟﻪ ﻭﺍﻟﺼﺪﻗﺔ ﺑﻪ ﺱ ﺍﳌﺬﻫﺐ ،ﻭﻣﻘﺘﻀﻰ ﻗﻮﺍﻋِﺪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﳍﺬﺍ ﺃﻓﻀﻞ ،ﻓﻴﺠﺐ ﺇﺧﺮﺍﺟﻪ ﺇﺫﺍ ﻧﺬﺭﻩ ،ﻫﺬﺍ ﻗﻴﺎ ﺗﻘﺪﻡ ﻛﻔﺎﻳﺔ ﺍﻟﺮﺟﻞ ،ﻭﻛﻔﺎﻳ ﹸﺔ ﺃﻫﻠﻪ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﺎﻟﻴﺔ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺣﻘﹰﺎ ﷲ ﳊﺞ ،ﺃﻭ ﺣﻘﹰﺎ ﻟﻶﺩﻣﻴﲔ ﻛﺄﺩﺍﺀ ﺍﻟﺪﻳﻮﻥ ﻛﺎﻟﻜﻔﱠﺎﺭﺍﺕ ﻭﺍ ﹶ ﻓﺈﻧﺎ ﻧﺘﺮﻙ ﻟﻠﻤﻔﻠﺲ ﻣﺎ ﻻ ﺑﺪ ﻣﻨﻪ ﻣﻦ ﻣﺴﻜﻦ ،ﻭﺧﺎﺩﻡ ،ﻭﻛﺴﻮﺓ ،ﻭﺁﻟ ِﺔ ﺣِﺮﻓﺔ ،ﺃﻭ ﻣﺎ ﺠ ﺮ ﺑﻪ ﳌﺆﻧﺘﻪ ﺇﻥ ﹸﻓﻘِﺪﺕ ﺍﳊﺮﻓﺔ ،ﻭﻳﻜﻮﻥ ﺣﻖ ﺍﻟﻐﺮﻣﺎﺀ ﻓﻴﻤﺎ ﺑﻘﻰ .ﻭﻗﺪ ﻧﺺ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻳﺘِ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻧﺬﺭ ﺍﻟﺼﺪﻗﺔ ﲟﺎﻟِﻪ ﹸﻛﻠﱢﻪ ،ﺃﺟﺰﺃﻩ ﹸﺛﻠﹸﺜﻪ ،ﻭﺍﺣﺘﺞ ﻟﻪ ﺃﺻﺤﺎﺑﻪ ﲟﺎ ﺭﻭﻯ ﰲ ﻗﺼﺔ ﺝ ﻣﻦ ﻣﺎﱃ ﻛﻌﺐ ﻫﺬﻩ ،ﺃﻧﻪ ﻗﺎﻝ) :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ﻣﻦ ﺗﻮﺑﱴ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻥ ﺃﺧﺮ ﹸﻛﻠﱢﻪ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺻﺪﻗﺔ ،ﻗﺎﻝ) :ﻻ( ،ﻗﻠﺖ :ﻓﻨﺼﻔﹸﻪ؟ .ﻗﺎﻝ) :ﻻ( ،ﻗﻠﺖ :ﻓﹸﺜﻠﹸﺜﻪ ﻗﺎﻝ: )ﻧﻌﻢ( ،ﻗﻠﺖ :ﻓﺈﱏ ﺃﻣﺴﻚ ﺳﻬﻤﻰ ﺍﻟﺬﻯ ﲞﻴﱪ( .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ) .(١ﻭﰱ ﺛﺒﻮﺕ ﻫﺬﺍ ﻣﺎ ) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٣٢١
٣٨٢ ﻓﻴﻪ ،ﻓﺈﻥ ﺍﻟﺼﺤﻴﺢ ﰲ ﻗﺼﺔ ﻛﻌﺐ ﻫﺬﻩ ﻣﺎ ﺭﻭﺍﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟ ﺰﻫﺮﻯ، ﺾ ﻣﺎﻟِﻚ( ،ﻣِﻦ ﻏﲑ ﺗﻌﻴﲔ ﻚ ﺑ ﻌ ﻚ ﻋﹶﻠﻴ ﺴ ﻋﻦ ﻭﻟﺪ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﹶﺃ ﻣ ِ ﻟﻘﺪﺭﻩ ،ﻭﻫﻢ ﺃﻋﻠ ﻢ ﺑﺎﻟﻘﺼﺔ ﻣِﻦ ﻏﲑﻫﻢ ،ﻓﺈﻢ ﻭﻟﺪﻩ ،ﻭﻋﻨﻪ ﻧﻘﻠﻮﻫﺎ. ﻓﺈﻥ ﻗﻴﻞ :ﻓﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ )ﻣﺴﻨﺪﻩ( ﺃﻥ ﺃﺑﺎ ﻟﹸﺒﺎﺑ ﹶﺔ ﺑﻦ ﻋﺒﺪ ﺏ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺇ ﱠﻥ ِﻣ ﻦ ﺗ ﻮﺑﱴ ﺃ ﹾﻥ ﺃ ﻫﺠ ﺮ ﺩﺍ ﺭ ﹶﻗ ﻮﻣِﻰ ﺍﳌﻨﺬﺭ ﳌﺎ ﺗﺎ ﷲ ﻋ ﺰ ﻭ ﺟﻞﱠ ﻭِﻟ ﺮﺳﻮِﻟﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج: ﺻ ﺪﹶﻗ ﹰﺔ ِ ﺨِﻠ ﻊ ِﻣ ﻦ ﻣﺎﻟِﻰ ﻭﺃﹸﺳﺎ ِﻛﻨﻚ ،ﻭﺃﻥ ﺃﻧ )(١ ﻚ ﺍﻟﺜﱡﹸﻠ ﹸ ﺠ ِﺰﺉ ﻋﻨ )ﻳ ﺚ( .ﻗﻴﻞ :ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﺍﺣﺘﺞ ﺑﻪ ﺃﲪﺪ ،ﻻ ﲝﺪﻳﺚ ﻛﻌﺐ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺇﺫﺍ ﻧﺬﺭ ﺃﻥ ﻳﺘﺼﺪﻕ ﲟﺎﻟﻪ ﹸﻛﻠﱢﻪ ﺃﻭ ﺑﺒﻌﻀﻪ ،ﻭﻋﻠﻴﻪ ﺩﻳ ﻦ ﺃﻛﺜﺮ ﳑﺎ ﺐ ﺇﻟﻴﻪ ﺃﻧﻪ ﻳﺠﺰﺋﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﹸﺜﻠﹸﺚ ،ﻷﻥ ﺍﻟﻨﱮ ج ﺃﻣﺮ ﺃﺑﺎ ﻟﹸﺒﺎﺑﺔ ﺑﺎﻟﹸﺜﻠﹸﺚ، ﳝﻠﻜﻪ ،ﻓﺎﻟﺬﻯ ﺃﺫﻫ ﻭﺃﲪﺪ ﺃﻋﻠ ﻢ ﺑﺎﳊﺪﻳﺚ ﺃﻥ ﳛﺘﺞ ﲝﺪﻳﺚ ﻛﻌﺐ ﻫﺬﺍ ﺍﻟﺬﻯ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﹸﺜﻠﹸﺚ ،ﺇﺫ ﺍﶈﻔﻮﻅ ﰲ ﺚ ﺾ ﻣﺎﻟﻚ( ﻭﻛﺄ ﹼﻥ ﺃﲪﺪ ﺭﺃﻯ ﺗﻘﻴﻴﺪ ﺇﻃﻼﻕ ﺣﺪﻳ ِ ﻫﺬﺍ ﺍﳊﺪﻳﺚ) :ﺃﻣﺴﻚ ﻋﻠﻴﻚ ﺑﻌ ﺐ ﻫﺬﺍ ﲝﺪﻳﺚ ﺃﰉ ﻟﺒﺎﺑﺔ. ﻛﻌ ٍ ﻭﻗﻮﻟﻪ ﻓﻴﻤﻦ ﻧﺬﺭ ﺃﻥ ﻳﺘﺼﺪﻕ ﲟﺎﻟﻪ ﻛﻠﻪ ﺃﻭ ﺑﺒﻌﻀﻪ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻳﺴﺘﻐﺮِﻗﻪ :ﺇﻧﻪ ﳚﺰﺋﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﹸﺜﻠﹸﺚ ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻧﻌﻘﺎﺩ ﻧﺬﺭﻩ ،ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻳﺴﺘﻐ ِﺮﻕ ﻣﺎﻟﻪ ،ﰒ ﺇﺫﺍ ﻗﻀﻰ ﺍﻟ ﺪﻳﻦ، ﺃﺧﺮﺝ ﻣﻘﺪﺍﺭ ﹸﺛﻠﹸﺚ ﻣﺎﻟﻪ ﻳﻮ ﻡ ﺍﻟﻨﺬﺭ ،ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺇﺫﺍ ﻭﻫﺐ ﻣﺎﻟﻪ، ﺝ ﹸﺛﻠﹸﺚ ﻣﺎﻟﻪ ﻳﻮﻡ ﺣِﻨﺜﻪ ،ﻳﺮﻳﺪ ﺑﻴﻮﻡ ﺣِﻨﺜﻪ ﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍ ﻭﻗﻀﻰ ﺩﻳﻨﻪ ،ﻭﺍﺳﺘﻔﺎﺩ ﻏﲑﻩ ،ﻓﺈﳕﺎ ﳚ ﻳﻮ ﻡ ﻧﺬﺭﻩ ،ﻓﻴﻨﻈـﺮ ﻗﺪﺭ ﺍﻟﹸﺜﻠﹸﺚ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻓﻴﺨﺮﺟﻪ ﺑﻌﺪ ﻗﻀﺎﺀ ﺩﻳﻨﻪ. ﻒ ﻭﻗﻮﻟﻪ :ﺃﻭ ﺑﺒﻌﻀﻪ .ﻳﺮﻳﺪ ﺃﻧﻪ ﺇﺫﺍ ﻧﺬﺭ ﺍﻟﺼﺪﻗﺔ ﲟﻌﻴﻦ ﻣِﻦ ﻣﺎﻟﻪ ،ﺃﻭ ﲟﻘﺪﺍﺭ ﻛﺄﹾﻟ ٍ ﻭﳓﻮﻫﺎ ،ﻓﻴﺠﺰﺋﻪ ﹸﺛﻠﹸﺜﻪ ﻛﻨﺬﺭ ﺍﻟﺼﺪﻗﺔ ﲜﻤﻴﻊ ﻣﺎﻟﻪ ،ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺒﻪ ﻟﺰﻭ ﻡ ﺍﻟﺼﺪﻗﺔ ﲜﻤﻴﻊ ﺍﳌﹸﻌﻴﻦ ،ﻭﻓﻴﻪ ﺭﻭﺍﻳ ﹲﺔ ﺃﹸﺧﺮﻯ ،ﺃﻥ ﺍﳌﹸﻌﻴﻦ ﺇﻥ ﻛﺎﻥ ﹸﺛﻠﹸﺚ ﻣﺎﻟﻪ ﻓﻤﺎ ﺩﻭﻧﻪ ،ﻟﺰﻣﻪ ﺍﻟﺼﺪﻗ ﹸﺔ ﲜﻤﻴﻌﻪ ،ﻭﺇﻥ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﹸﺜﻠﹸﺚ ،ﻟﺰﻣﻪ ﻣﻨﻪ ﺑﻘﺪﺭ ﺍﻟﹸﺜﻠﹸﺚ ،ﻭﻫﻰ ﺃﺻ ﺢ ﻋﻨﺪ ﺃﰉ ﺍﻟﱪﻛﺎﺕ. ﺚ ﻟﻴﺲ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻛﻌﺒﹰﺎ ﻭﺃﺑﺎ ﻟﺒﺎﺑﺔ ﻧﺬﺭﺍ ﻧﺬﺭﹰﺍ ﻣﻨﺠﺰﺍﹰ ،ﻭﺇﳕﺎ ﻭﺑﻌﺪ ..ﻓﺈﻥ ﺍﳊﺪﻳ ﹶ ﻗﺎﻻ :ﺇﻥ ﻣِﻦ ﺗﻮﺑﺘﻨﺎ ﺃﻥ ﻧﻨﺨِﻠ ﻊ ﻣِﻦ ﺃﻣﻮﺍﻟﻨﺎ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺮﻳﺢ ﰲ ﺍﻟﻨﺬﺭ ،ﻭﺇﳕﺎ ﻓﻴﻪ ﺍﻟﻌﺰ ﻡ ﺾ ﺍﳌﺎﻝ ﱮ ج ﺃﻥ ﺑﻌ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﺑﺄﻣﻮﺍﳍﻤﺎ ﺷﻜﺮﹰﺍ ﷲ ﻋﻠﻰ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻬﻤﺎ ،ﻓﺄﺧﱪ ﺍﻟﻨ ) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٥٠٢ ،٤٥٣/٣ﻭﺍﻟﺪﺍﺭﻣﻲ ) ،(٣٩١ ،٣٩٠/١ﻭﺃﺑﻮ ﺩﺍﻭﺩ ).(٣٣١٩
٣٨٣ ﻳﺠﺰﺉ ﻣﻦ ﺫﻟﻚ ،ﻭﻻ ﳛﺘﺎﺟﺎﻥ ﺇﱃ ﺇﺧﺮﺍﺟﻪ ﻛﻠﻪ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﻟﺴﻌﺪ ﻭﻗﺪ ﺍﺳﺘﺄﺫﻧﻪ ﺃﻥ ﺻ ﻰ ﲟﺎﻟﻪ ﻛﻠﱢﻪ ،ﻓﺄﺫﻥ ﻟﻪ ﰲ ﻗﺪﺭ ﺍﻟﹸﺜﻠﹸﺚ. ﻳﻮ ِ ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﻳﺪﻓﻌﻪ ﺃﻣﺮﺍﻥ .ﺃﺣﺪﳘﺎ :ﻗﻮﻟﻪ) :ﻳﺠﺰﺋﻚ( ،ﻭﺍﻹﺟﺰﺍﺀ ﺇﳕﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻮﺍﺟﺐ ،ﻭﺍﻟﺜﺎﱏ :ﺃﻥ ﻣﻨﻌﻪ ﻣِﻦ ﺍﻟﺼـﺪﻗﺔ ﲟﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﹸﺜﻠﹸﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﻘﹸﺮﺑﺔ، ﺇﺫ ﺍﻟﺸﺎﺭﻉ ﻻ ﳝﻨﻊ ﻣﻦ ﺍﻟ ﹸﻘﺮﺏ ،ﻭﻧﺬﺭ ﻣﺎ ﻟﻴﺲ ﺑﻘﹸﺮﺑﺔ ﻻ ﻳﻠﺰﻡ ﺍﻟﻮﻓﺎ ُﺀ ﺑﻪ. ﻗﻴﻞ :ﺃﻣﺎ ﻗﻮﻟﻪ) :ﻳﺠﺰﺋﻚ( ،ﻓﻬﻮ ﲟﻌﲎ ﻳﻜﻔﻴﻚ ،ﻓﻬﻮ ﻣﻦ ﺍﻟﺮﺑﺎﻋﻰ ،ﻭﻟﻴﺲ ﻣﻦ )ﺟﺰﻯ ﻋﻨﻪ( ﺇﺫﺍ ﻗﻀﻰ ﻋﻨﻪ ،ﻳﻘﺎﻝ :ﺃﺟﺰﺃﱏ :ﺇﺫﺍ ﻛﻔﺎﱏ ،ﻭﺟﺰﻯ ﻋﲎ :ﺇﺫﺍ ﻗﻀﻰ ﻋﲎ، ﺠﺰِﻯ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻯ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻮﺍﺟﺐ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ج ﻷﰉ ﺑﺮﺩﺓ ﰲ ﺍﻷُﺿﺤﻴﺔ) :ﺗ ﺠ ِﺰ ﻚ ﻭﹶﻟ ﻦ ﺗ ﻋﻨ ﻯ ﻋ ﻦ ﹶﺃ ﺣ ٍﺪ ﺑ ﻌ ﺪ ﻙ() (١ﻭﺍﻟﻜﻔﺎﻳﺔ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳌﺴﺘﺤﺐ. ﻭﺃﻣﺎ ﻣﻨﻌﻪ ﻣِﻦ ﺍﻟﺼﺪﻗﺔ ﲟﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﹸﺜﻠﹸﺚ ،ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﻣﻨﻪ ﻋﻠﻴﻪ ﺑﺎﻷﺭﻓﻖ ﺑﻪ ،ﻭﻣﺎ ﳛﺼﻞ ﻟﻪ ﺑﻪ ﻣﻨﻔﻌﺔ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ،ﻓﺈﻧﻪ ﻟﻮ ﻣﻜﱠﻨﻪ ﻣﻦ ﺇﺧﺮﺍﺝ ﻣﺎﻟﻪ ﹸﻛﻠﱢﻪ ﱂ ﻳﺼِﺒ ﺮ ﻋﻠﻰ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻌﺪﻡ ،ﻛﻤﺎ ﻓﻌﻞ ﺑﺎﻟﺬﻯ ﺟﺎﺀﻩ ﺑﺎﻟﺼﺮﺓ ﻟﻴﺘﺼﺪﻕ ﺎ) ،(٢ﻓﻀﺮﺑﻪ ﺎ ،ﻭﱂ ﻳﻘﺒﻠﻬﺎ ﻣﻨﻪ ﺧﻮﻓﹰﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻘﺮ ،ﻭﻋﺪﻡ ﺍﻟﺼﱪ .ﻭﻗﺪ ﻳﻘﺎﻝ ﻭﻫﻮ ﺃﺭﺟ ﺢ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ :ﺇﻥ ﺍﻟﻨﱮ ج ﺼﺪﻳﻖ ﻣﻦ ﻋﺎﻣﻞ ﹸﻛ ﱠﻞ ﻭﺍﺣ ٍﺪ ﳑﻦ ﺃﺭﺍﺩ ﺍﻟﺼﺪﻗﺔ ﲟﺎﻟﻪ ﲟﺎ ﻳﻌﻠﻢ ﻣﻦ ﺣﺎﻟﻪ ،ﻓﻤﻜﱠﻦ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟ )(٣ ﺖ َﻷ ﻫِﻠ ﺇﺧﺮﺍﺝ ﻣﺎﻟِﻪ ﹸﻛﻠﱢﻪ ،ﻭﻗﺎﻝ) :ﻣﺎ ﹶﺃﺑ ﹶﻘﻴ ﺖ ﳍﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ،ﻓﻠﻢ ﻚ(؟ ﻓﻘﺎﻝ :ﺃﺑﻘﻴ ﺸ ﹾﻄ ِﺮ ﻣﺎﻟﻪ ،ﻭﻣﻨﻊ ﺻﺎﺣﺐ ﺍﻟﺼﺮ ِﺓ ﻣﻦ ﺍﻟﺘﺼﺪﻕ ﺎ، ﻳﻨﻜﺮ ﻋﻠﻴﻪ ،ﻭﺃﻗ ﺮ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ِﺑ ﻚ( ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻴﲔ ﺍﳌﺨﺮﺝ ﺑﺄﻧﻪ ﺍﻟﹸﺜﻠﹸﺚ، ﺾ ﻣﺎِﻟ ﻚ ﺑ ﻌ ﻚ ﻋﹶﻠﻴ ﺴ ﻭﻗﺎﻝ ﻟﻜﻌﺐ) :ﹶﺃ ﻣ ِ ﺨﺮﺝ ﰲ ﻫﺬﺍ ﺍﻟﻠﱠﻔﻆ ،ﻭﻗﺎﻝ ﻷﰉ ﻟﺒﺎﺑﺔ: ﻭﻳﺒﻌﺪ ﺟﺪﹰﺍ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳌﻤﺴﻚ ﺿِﻌﻔﻰ ﺍ ﹸﳌ )ﻳﺠﺰﺋﻚ ﺍﻟﹸﺜﻠﹸﺚ( ،ﻭﻻ ﺗﻨﺎﻗﺾ ﺑﲔ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ،ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﻤﻦ ﻧﺬﺭ ﺍﻟﺼﺪﻗﺔ ﲟﺎﻟﻪ ﺱ ﻣﺪ ﹶﺓ ﺝ ﺇﻟﻴﻪ ﻫﻮ ﻭﺃﻫﻠﹸﻪ ،ﻭﻻ ﳛﺘﺎﺟﻮﻥ ﻣﻌﻪ ﺇﱃ ﺳﺆﺍﻝ ﺍﻟﻨﺎ ِ ﹸﻛﻠﱢﻪ ،ﺃﻣﺴﻚ ﻣﻨﻪ ﻣﺎ ﳛﺘﺎ ﺣﻴﺎﺗِﻬﻢ ﻣﻦ ﺭﺃﺱ ﻣﺎﻝ ﺃﻭ ﻋﻘﺎﺭ ،ﺃﻭ ﺃﺭﺽ ﻳﻘﻮ ﻡ ﻣ ﻐﻠﱡﻬﺎ ﺑﻜﻔﺎﻳﺘﻬﻢ ،ﻭﺗﺼﺪﻕ ﺑﺎﻟﺒﺎﻗﻰ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ) (١ﺳﺒﻖ ﲣﺮﳚﻪ. ) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ).(١٦٧٣ ) (٣ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ،(١٦٧٨ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٦٧٦ﻭﺍﻟﺪﺭﺍﻣﻲ ).(٣٩٢ ،٣٩١/١
٣٨٤ ﻕ ﻣﻨﻪ ﺑﻘﺪﺭ ﺍﻟﺰﻛﺎﺓ ،ﻭﻳﻤﺴﻚ ﺍﻟﺒﺎﻗﻰ .ﻭﻗﺎﻝ ﻭﻗﺎﻝ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰉ ﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﻳﺘﺼﺪ ﺴﺒ ﻌﻪ، ﺸ ﺮﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻟﻔﺎﹰ ،ﻓﻤﺎ ﺩﻭﻥ ﻓ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ :ﺇﻥ ﻛﺎﻥ ﺃﻟﻔﲔ ﻓﺄﻛﺜﺮ ،ﺃﺧﺮﺝ ﻋ ﺴﻪ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ :ﻳﺘﺼﺪﻕ ﺑﻜ ﱢﻞ ﻣﺎﻟﻪ ﻭﺇﻥ ﻛﺎﻥ ﲬﺴﻤِﺎﺋﺔ ﻓﻤﺎ ﺩﻭﻥ ﹶﻓﺨ ﻤ ﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓﹸ ،ﻭﻣﺎ ﻻ ﲡﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ،ﻓﻔﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ :ﺃﺣﺪﳘﺎ :ﻳﺨﺮﺟﻪ، ﺍﻟﺬﻯ ﲡ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻻ ﻳﻠﺰﻣﻪ ﻣﻨﻪ ﺷﻴﺊ. ﻕ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻰ :ﺗﻠﺰﻣﻪ ﺍﻟﺼﺪﻗ ﹸﺔ ﲟﺎﻟﻪ ﻛﻠﻪ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ،ﻭﺍﻟﺰﻫﺮﻯ ،ﻭﺃﲪﺪ :ﻳﺘﺼﺪ ﺑﹸﺜﻠﹸﺜﻪ ،ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﻳﻠﺰﻣﻪ ﻛﻔﱠﺎﺭﺓ ﳝﲔ ﻓﻘﻂ. ﻓﺼﻞ
]ﰲ ِﻋﻈﹶﻢ ﻣﻘﺪﺍﺭ ﺍﻟﺼﺪﻕ ﻭﺗﻌﻠﻴﻖ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﻪ[ ﻭﻣﻨﻬﺎِ :ﻋﻈﹶﻢ ﻣﻘﺪﺍ ِﺭ ﺍﻟﺼﺪﻕ ،ﻭﺗﻌﻠﻴ ﻖ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺍﻟﻨﺠﺎﺓ ﻣِﻦ ﺷﺮﳘﺎ ﺑﻪ، ﻓﻤﺎ ﺃﳒﻰ ﺍﻟﻠﱠﻪ ﻣﻦ ﺃﳒﺎﻩ ﺇﻻ ﺑﺎﻟﺼﺪﻕ ،ﻭﻻ ﺃﻫﻠﻚ ﻣﻦ ﺃﻫﻠﹶﻜﻪ ﺇﻻ ﺑﺎﻟﻜﺬﺏ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻋِﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻊ ﺍﻟﺼﺎﺩﻗﲔ ،ﻓﻘﺎﻝ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ َﺁ ﻣﻨﻮﹾﺍ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠﻪ ﲔ﴾ ]ﺍﻟﺘﻮﺑﺔ.[١١٩ : ﻭﻛﹸﻮﻧﻮﹾﺍ ﻣ ﻊ ﺍﻟﺼﺎ ِﺩِﻗ ﻭﻗﺪ ﻗﺴﻢ ﺳﺒﺤﺎﻧﻪ ﺍﳋﻠﻖ ﺇﱃ ﻗﺴﻤﲔ :ﺳﻌﺪﺍﺀ ﻭﺃﺷﻘﻴﺎﺀ ،ﻓﺠﻌﻞ ﺍﻟﺴـﻌﺪﺍﺀ ﻫﻢ ﺃﻫ ﹶﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺼﺪﻳﻖ ،ﻭﺍﻷﺷﻘﻴﺎﺀ ﻫﻢ ﺃﻫ ﹶﻞ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﻜﺬﻳﺐ ،ﻭﻫﻮ ﺗﻘﺴﻴﻢ ﺣﺎﺻِﺮ ﻣﻄﱠﺮﺩ ﻣﻨﻌﻜِﺲ .ﻓﺎﻟﺴﻌﺎﺩ ﹸﺓ ﺩﺍﺋﺮﺓ ﻣﻊ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺼﺪﻳﻖِ ،ﻭﺍﻟﺸﻘﺎﻭ ﹸﺓ ﺩﺍﺋﺮﺓ ﻣﻊ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﻜﺬﻳﺐ. ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﺃﻧﻪ ﻻ ﻳﻨﻔ ﻊ ﺍﻟﻌﺒﺎ ﺩ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﺻﺪﻗﻬﻢ ،ﻭﺟﻌﻞ ﻋﻠﹶﻢ ﺏ ﰲ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻓﻌﺎﳍﻢ ،ﻓﺠﻤﻴ ﻊ ﻣﺎ ﻧﻌﺎﻩ ﻋﻠﻴﻬﻢ ﺃﺻﻠﹸﻪ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻯ ﲤﻴﺰﻭﺍ ﺑﻪ ﻫﻮ ﺍﻟﻜﺬ ﺏ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ،ﻓﺎﻟﺼﺪﻕ ﺑﺮﻳ ﺪ ﺍﻹﳝﺎﻥ ،ﻭﺩﻟﻴﻠﻪ ،ﻭﻣﺮﻛﺒﻪ ،ﻭﺳﺎﺋﻘﻪ ،ﻭﻗﺎﺋﺪﻩ، ﺍﻟﻜﺬ ﻭﺣِﻠﻴﺘﻪ ،ﻭﻟﺒﺎﺳﻪ ،ﺑﻞ ﻫﻮ ﻟﺒﻪ ﻭﺭﻭﺣﻪ .ﻭﺍﻟﻜﺬﺏ :ﺑﺮﻳ ﺪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ،ﻭﺩﻟﻴﻠﻪ ،ﻭﻣﺮﻛﺒﻪ، ﺏ ﻟﻺﳝﺎﻥ ﻛﻤﻀﺎﺩﺓ ﺍﻟﺸﺮﻙ ﻭﺳﺎﺋﻘﻪ ،ﻭﻗﺎﺋﺪﻩ ،ﻭﺣﻠﻴﺘﻪ ،ﻭﻟﺒﺎﺳﻪ ،ﻭﻟﺒﻪ ،ﻓﻤﻀﺎﺩﺓ ﺍﻟﻜﺬ ِ ﻟﻠﺘﻮﺣﻴﺪ ،ﻓﻼ ﳚﺘﻤ ﻊ ﺍﻟﻜﺬﺏ ﻭﺍﻹﳝﺎﻥ ﺇﻻ ﻭﻳﻄﺮﺩ ﺃﺣﺪﳘﺎ ﺻﺎﺣﺒﻪ ،ﻭﻳﺴﺘ ِﻘ ﺮ ﻣﻮﺿﻌﻪ ،ﻭﺍﷲ ﻚ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺨﻠﱠﻔﲔ ﺑﻜﺬﻢ ،ﻓﻤﺎ ﺃﻧﻌﻢ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺳﺒﺤﺎﻧﻪ ﺃﳒﻰ ﺍﻟﺜﻼﹶﺛ ﹶﺔ ﺑﺼﺪﻗﻬﻢ ،ﻭﺃﻫﻠ ﻋﺒ ٍﺪ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﺑﻨﻌﻤﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻯ ﻫﻮ ﻏِﺬﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺣﻴﺎﺗﻪ ،ﻭﻻ ﺍﺑﺘﻼﻩ
٣٨٥ ﺽ ﺍﻹﺳﻼﻡ ﻭﻓﺴﺎﺩﻩ .ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ. ﺑﺒﻠﻴﺔ ﺃﻋﻈ ﻢ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﻟﺬﻯ ﻫﻮ ﻣﺮ ﺏ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻰ ﻭﺍﳌﹸﻬﺎ ِﺟﺮِﻳ ﻦ ﻭﺍ َﻷﻧﺼﺎ ِﺭ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗﺒﻌﻮ ﻩ ﰲ ﺳﺎ ﻋ ِﺔ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹶﻟﻘﹶﺪ ﺗﺎ ﻑ ﺏ ﻋﹶﻠﻴ ِﻬ ﻢ .ﺇﻧ ﻪ ِﺑ ِﻬ ﻢ ﺭﺀُﻭ ﺏ ﹶﻓﺮِﻳ ٍﻖ ﻣﻨ ﻬ ﻢ ﹸﺛﻢ ﺗﺎ ﺴ ﺮ ِﺓ ﻣِﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﻛﹶﺎ ﺩ ﻳﺰِﻳ ﹸﻎ ﹸﻗﻠﹸﻮ ﺍﹾﻟﻌ ﻑ ﺍﻟﻌﺒﺪ ﻗﺪ ﺭ ﺍﻟﺘﻮﺑﺔ ﻭﻓﻀﻠﹶﻬﺎ ﻋﻨﺪ ﺍﻟﻠﱠﻪ، ﺭﺣِﻴ ﻢ﴾]ﺍﻟﺘﻮﺑﺔ ،[١١٧ :ﻫﺬﺍ ﻣﻦ ﺃﹶﻋﻈﹶﻢ ﻣﺎ ﻳ ﻌﺮ ﺕ ﺑﻌﺪ ﺃﻥ ﻭﺃﺎ ﻏﺎﻳﺔ ﻛﻤﺎﻝ ﺍﳌﺆﻣﻦ ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻄﺎﻫﻢ ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﺑﻌﺪ ﺁﺧﺮ ﺍﻟﻐﺰﻭﺍ ِ ﻀﻮﺍ ﳓﺒﻬﻢ ،ﻭﺑﺬﻟﻮﺍ ﻧﻔﻮﺳﻬﻢ ،ﻭﺃﻣﻮﺍﳍﻢ ،ﻭﺩﻳﺎﺭﻫﻢ ﷲ ،ﻭﻛﺎﻥ ﻏﺎﻳ ﹶﺔ ﺃﻣﺮﻫﻢ ﺃﻥ ﺗﺎﺏ ﹶﻗ ﻋﻠﻴﻬﻢ ،ﻭﳍﺬﺍ ﺟﻌﻞ ﺍﻟﻨﱮ ج ﻳﻮ ﻡ ﺗﻮﺑ ِﺔ ﻛﻌﺐ ﺧ ﲑ ﻳﻮﻡ ﻣ ﺮ ﻋﻠﻴﻪ ﻣﻨﺬ ﻭﻟﺪﺗﻪ ﺃﹸﻣﻪ ،ﺇﱃ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻭﻻ ﻳﻌ ِﺮﻑ ﻫﺬﺍ ﺣﻖ ﻣﻌﺮﻓﺘﻪ ﺇﻻ ﻣﻦ ﻋﺮﻑ ﺍﻟﻠﱠﻪ ،ﻭﻋﺮﻑ ﺣﻘﻮﻗﹶﻪ ﻋﻠﻴﻪ ،ﻭﻋﺮﻑ ﻣﺎ ﻳﻨﺒﻐﻰ ﻟﻪ ﻣﻦ ﻋﺒﻮﺩﻳﺘﻪ ،ﻭﻋﺮﻑ ﻧﻔﺴﻪ ﻭﺻﻔﺎﺗِﻬﺎ ﻭﺃﻓﻌﺎﳍﺎ ،ﻭﺃﻥ ﺍﻟﺬﻯ ﻗﺎﻡ ﺑﻪ ﻣِﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺣﻖ ﺭﺑﻪ ﻋﻠﻴﻪ ،ﻛ ﹶﻘﻄﹾﺮﺓ ﰲ ﲝﺮٍ ،ﻫﺬﺍ ﺇﺫﺍ ﺳﻠﻢ ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ، ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﻻ ﻳﺴ ﻊ ﻋﺒﺎﺩﻩ ﻏ ﲑ ﻋﻔﻮﻩ ﻭﻣﻐﻔﺮﺗﻪ ،ﻭﺗﻐﻤﺪﻩ ﳍﻢ ﲟﻐﻔﺮﺗﻪ ﻭﺭﲪﺘﻪ ،ﻭﻟﻴﺲ ﺇﻻ ﺫﻟﻚ ﺃﻭ ﺍﳍﻼﻙ ،ﻓﺈﻥ ﻭﺿﻊ ﻋﻠﻴﻬﻢ ﻋﺪﻟﻪ ،ﻓﻌﺬﱠﺏ ﺃﻫ ﹶﻞ ﲰﺎﻭﺍﺗﻪ ﻭﺃﺭﺿﻪ ﻋﺬﱠﻢ ،ﻭﻫﻮ ﻏ ﲑ ﻇﺎﱂ ﳍﻢ ،ﻭﺇﻥ ﺭﲪﻬﻢ ،ﻓﺮﲪﺘﻪ ﺧﲑ ﳍﻢ ﻣﻦ ﺃﻋﻤﺎﳍﻢ ،ﻭﻻ ﻳﻨﺠﻰ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻋﻤﻠﹸﻪ. ﻓﺼﻞ
ﻭﺗﺄﻣﻞ ﺗﻜﺮﻳﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺗﻮﺑﺘﻪ ﻋﻠﻴﻬﻢ ﻣﺮﺗﲔ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﻭﺁﺧِﺮﻫﺎ ،ﻓﺈﻧﻪ ﺗﺎﺏ ﻋﻠﻴﻬﻢ ﺃﻭ ﹰﻻ ﺑﺘﻮﻓﻴﻘﻬﻢ ﻟﻠﺘﻮﺑﺔ ،ﻓﻠﻤﺎ ﺗﺎﺑﻮﺍ ،ﺗﺎﺏ ﻋﻠﻴﻬﻢ ﺛﺎﻧﻴﹰﺎ ﺑﻘﺒﻮﳍﺎ ﻣﻨﻬﻢ ،ﻭﻫﻮ ﺍﻟﺬﻯ ﻭﻓﻘﻬﻢ ﻟِﻔﻌﻠﻬﺎ ،ﻭﺗﻔﻀﻞ ﻋﻠﻴﻬﻢ ﺑﻘﺒﻮﳍﺎ ،ﻓﺎﳋﲑ ﻛﻠﻪ ﻣﻨﻪ ﻭﺑﻪ ،ﻭﻟﻪ ﻭﰱ ﻳﺪﻳﻪ ،ﻳﻌﻄﻴﻪ ﻣﻦ ﻳﺸﺎ ُﺀ ﺇﺣﺴﺎﻧﹰﺎ ﻭﻓﻀﻼﹰ ،ﻭﳛﺮﻣﻪ ﻣﻦ ﻳﺸﺎﺀ ﺣﻜﻤ ﹰﺔ ﻭﻋﺪ ﹰﻻ. ﻓﺼﻞ
ﺐ ﻼﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﺧﱢﻠﻔﹸﻮﹾﺍ﴾]ﺍﻟﺘﻮﺑﺔ ،[١١٨ :ﻗﺪ ﻓﺴﺮﻫﺎ ﻛﻌ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ﻋﻠﹶﻰ ﺍﻟﺜﱠ ﹶ ﻒ ﻟﺮﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺍﻋﺘﺬﺭ ﻣﻦ ﺍﳌﺘﺨﻠﻔﲔ، ﺑﺎﻟﺼﻮﺍﺏ ،ﻭﻫﻮ ﺃﻢ ﺧﻠﱢﻔﹸﻮﺍ ﻣﻦ ﺑﲔ ﻣﻦ ﺣﻠ ﻓﺨﻠﱠﻒ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻋﻨﻬﻢ ،ﻭﺃﺭﺟﺄ ﺃﻣﺮﻫﻢ ﺩﻭﻢ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﲣﻠﱡﻔﻬﻢ ﻋﻦ ﺍﻟﻐﺰﻭ ،ﻷﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺫﻟﻚ ،ﻟﻘﺎﻝ :ﲣﻠﱠﻔﻮﺍ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻛﹶﺎ ﹶﻥ َﻷ ﻫ ِﻞ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻭ ﻣ ﻦ ﺣ ﻮﹶﻟﻬﻢ ﻣ ﻦ ﺏ ﺃﹶﻥ ﻳﺘ ﺍ َﻷ ﻋﺮﺍ ِ ﺨﱠﻠﻔﹸﻮﹾﺍ ﻋﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ﴾]ﺍﻟﺘﻮﺑﺔ ،[١٢٠ :ﻭﺫﻟﻚ ﻷﻢ ﲣﻠﱠﻔﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ ﲞﻼﻑ ﲣﻠﻴﻔﻬﻢ ﻋﻦ ﺃﻣﺮ ﺍﳌﺘﺨﻠﱢﻔﲔ ﺳﻮﺍﻫﻢ ،ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺧﻠﱠﻔﻬﻢ ﻋﻨﻬﻢ ،ﻭﱂ
٣٨٦ ﻳﺘﺨﻠﱠﻔﻮﺍ ﻋﻨﻪ ﺑﺄﻧﻔﺴﻬﻢ ..ﻭﺍﷲ ﺃﻋﻠﻢ. ﻓﺼﻞ ﺼﺪﱢﻳﻖ رﺿﻰ اﻟﻠﱠﻪ ﻋﻨﻪ ﺳﻨﺔ ﺗﺴﻊ ﺑﻌﺪ ﻣﻘﺪﻣﻪ ﻣﻦ َﺗﺒُﻮك ﺣﺠﱠﺔ أﺑﻰ ﺑﻜﺮ اﻟ ﱢ ﻓﻲ َ
ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﰒ ﺃﻗﺎﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻣﻨﺼﺮﻓﻪ ﻣِﻦ ﺗﺒﻮﻙ ﺑﻘﻴ ﹶﺔ ﺭﻣﻀﺎ ﹶﻥ ﻭﺷﻮﺍ ﹰﻻ ﻭﺫﺍ ﺍﻟﻘﹶﻌﺪﺓ ،ﰒ ﺑﻌﺚ ﺃﺑﺎ ﺑﻜﺮ ﺃﻣﲑﹰﺍ ﻋﻠﻰ ﺍﳊﺞ ﺳﻨ ﹶﺔ ﺗﺴﻊ ﻟِﻴﻘﻴﻢ ﻟﻠﻤﺴﻠﻤﲔ ﺣﺠﻬﻢ ،ﻭﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﻣﻨﺎﺯﳍﻢ ﻣﻦ ﺣﺠﻬﻢ ،ﻓﺨﺮﺝ ﺃﺑﻮ ﺑﻜﺮ ﻭﺍﳌﺆﻣﻨﻮﻥ. ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻓﺨﺮﺝ ﰲ ﺛﻼﲦﺎﺋﺔ ﺭﺟﻞ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻭﺑﻌﺚ ﻣﻌﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺑﻌﺸﺮﻳﻦ ﺑﺪﻧﺔ ،ﻗﻠﱠﺪﻫﺎ ﻭﺃﺷﻌﺮﻫﺎ ﺑﻴﺪﻩ ،ﻋﻠﻴﻬﺎ ﻧﺎﺟﻴﺔ ﺑﻦ ﺟﻨﺪﺏ ﺍﻷﺳﻠﻤﻰ ،ﻭﺳﺎﻕ ﺃﺑﻮ ﺑﻜﺮ ﲬﺲ ﺑﺪﻧﺎﺕ. ﺾ ﻣﺎ ﺑﲔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ ﻣِﻦ ﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ :ﻓﱰﻟﺖ ﺑﺮﺍﺀﺓ ﰲ ﻧﻘ ِ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻯ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ،ﻓﺨﺮﺝ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻠﻰ ﻧﺎﻗﺔ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﺍﻟﻌﻀﺒﺎﺀ. ﻀﺠﻨﺎﻥ ﳊﻘﻪ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺎﻟ ﻌﺮﺝ ﻭﺍﺑﻦ ﻋﺎﺋﺬ ﻳﻘﻮﻝ :ﺑ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻠﻰ ﺍﻟﻌﻀﺒﺎﺀ ،ﻓﻠﻤﺎ ﺭﺁﻩ ﺃﺑﻮ ﺑﻜﺮ ،ﻗﺎﻝ :ﺃﻣ ﲑ ﺃﻭ ﻣﺄﻣﻮﺭ؟ ﻗﺎﻝ :ﻻ ﺑﻞ ﻣﺄﻣﻮﺭ ،ﰒ ﻣﻀﻴﺎ. ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ :ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ :ﺃﺳﺘﻌﻤﻠﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﻋﻠﻰ ﺍﳊﺞ؟ ﻗﺎﻝ :ﻻ، ﻭﻟﻜﻦ ﺑﻌﺜﲎ ﺃﻗﺮﺃ ﺑﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﺃﹶﻧﺒﺬ ﺇﱃ ﻛﻞ ﺫﻯ ﻋﻬ ٍﺪ ﻋﻬﺪﻩ ،ﻓﺄﻗﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﻟﻠﻨﺎﺱ ﺣﺠﻬﻢ ،ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻗﺎﻡ ﻋﻠ ﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻓﺄﺫﱠﻥ ﰲ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﳉﻤﺮﺓ ﺑﺎﻟﺬﻯ ﺃﻣﺮﻩ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﻧﺒﺬ ﺇﱃ ﻛﻞ ﺫﻯ ﻋﻬﺪ ﻋﻬﺪﻩ ،ﻭﻗﺎﻝ :ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﻻ ﻳﺪ ﺧ ﹸﻞ ﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻥ ،ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻋﻬﺪ ﺍﳉﻨﺔ ﻛﺎﻓﺮ ،ﻭﻻ ﳛ ﺞ ﺑﻌﺪ ﺍﻟﻌﺎﻡ ﻣﺸﺮﻙ ،ﻭﻻ ﻳﻄﻮ ﻋِﻨﺪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻬﻮ ﺇﱃ ﻣﺪﺗﻪ. ﻭﻗﺎﻝ ﺍﳊﻤﻴﺪﻯ :ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ،ﻗﺎﻝ :ﺣﺪﺛﲎ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍ ﹶﳍ ﻤﺪﺍﱏ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﳉﻨ ﹶﺔ ﺇﻻ ﺖ ﺑﺄﺭﺑﻊ :ﻻ ﻳ ﺪﺧﻞﹸ ﺍ ﹶ ﳊﺠﺔ؟ ﻗﺎﻝ :ﺑﻌِﺜ ﺖﰲﺍﹶ ﻳﹶﺜﻴﻊ ،ﻗﺎﻝ :ﺳﺄﻟﻨﺎ ﻋﻠﻴﺎﹰ ،ﺑﺄﻯ ﺷﺊ ﺑِ ﻌﹾﺜ ﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻥ ،ﻭﻻ ﳚﺘ ِﻤﻊ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺑﻌﺪ ﺲ ﻣﺆﻣِﻨﺔ ،ﻭﻻ ﻳﻄﹸﻮ ﻧﻔ ﱮ ج ﻋﻬﺪ ،ﻓﻌﻬﺪﻩ ﺇﱃ ﻣﺪﺗﻪ ،ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﻋﻬﺪ، ﻋﺎﻣِﻪ ﻫﺬﺍ ،ﻭ ﻣ ﻦ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨ
٣٨٧ ﻓﺄﺟﻠﹸﻪ ﺇﱃ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻬ ِﺮ).(١ ﲔ ﳊﺠﺔ ﰲ ﻣﺆ ﱢﺫِﻧ ﻭﰱ )ﺍﻟﺼﺤﻴﺤﲔ( :ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﺑﻌﺜﲎ ﺃﺑﻮ ﺑﻜﺮ ﰲ ﺗﻠﻚ ﺍ ﹶ ﻑ ﺑﺎﻟﺒﻴﺖ ﺤﺞ ﺑﻌ ﺪ ﻫﺬﺍ ﺍﻟﻌﺎ ِﻡ ﻣﺸﺮِﻙ ،ﻭﻻ ﻳﻄﹸﻮ ﺑﻌﺜﻬﻢ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ﻳﺆﺫﱢﻧﻮﻥ ِﲟﻨﻰ :ﹶﺃﻻﱠ ﻳ ﱮ ج ﺃﺑﺎ ﺑﻜﺮ ﺑﻌﻠ ﻰ ﺑ ِﻦ ﺃﰉ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺆﺫﱢﻥ ﻋﺮﻳﺎﻥ ،ﰒ ﺃﺭﺩﻑ ﺍﻟﻨ ﺸ ِﺮﻙ، ﺤﺞ ﺑ ﻌ ﺪ ﺍﻟﻌﺎ ِﻡ ﻣ ﺑﱪﺍﺀﺓ ،ﻗﺎﻝ :ﻓﺄﺫﱠﻥ ﻣﻌﻨﺎ ﻋﻠ ﻰ ﰲ ﺃﻫﻞ ِﻣﻨﻰ ﻳ ﻮ ﻡ ﺍﻟﻨﺤ ِﺮ ﺑﱪﺍﺀﺓ ،ﻭﹶﺃﻻﱠ ﻳ ﻑ ﺑﺎﻟﺒﻴ ِ ﻭﻻ ﻳﻄﹸﻮ ﺖ ﻋﺮﻳﺎﻥ).(٢ ﻭﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻳﻮ ﻡ ﺍﳊﺞ ﺍﻷﻛﱪ ﻳﻮ ﻡ ﺍﻟﻨﺤﺮ ،ﻭﺍﺧﺘﻠِﻒ ﰲ ﺣﺠﺔ ﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻊ ﺍﻟﻨﱮ ﺼﺪﻳﻖ ﻫﺬﻩ ،ﻫﻞ ﻫﻰ ﺍﻟﱴ ﺃﺳﻘﻄﺖ ﺍﻟﻔﺮﺽ ،ﺃﻭ ﺍﳌﺴﻘﻄﺔ ﻫﻰ ﺣ ﺍﻟ ﳊ ﺞ ج؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﺃﺻﺤﻬﻤﺎ ﺍﻟﺜﺎﱏ ،ﻭﺍﻟﻘﻮﻻﻥ ﻣﺒﻨﻴﺎﻥ ﻋﻠﻰ ﺃﺻﻠﲔ :ﺃﺣﺪﳘﺎ :ﻫﻞ ﻛﺎﻥ ﺍ ﹶ ﻓﹸ ِﺮ ﺼﺪﻳﻖ ﺭﺿﻰ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﺽ ﹶﻗﺒ ﹶﻞ ﻋﺎﻡ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺃﻭ ﻻ؟ ﻭﺍﻟﺜﺎﱏ :ﻫـﻞ ﻛﺎﻧﺖ ﺣﺠ ﹸﺔ ﺍﻟ ﰲ ﺫﻯ ﺍﳊﺠﺔ ،ﺃﻡ ﻭﻗﻌﺖ ﰲ ﺫﻯ ﺍﻟﻘﹶﻌﺪﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺴﺊ ﺍﻟﺬﻯ ﻛﺎﻥ ﺍﳉﺎﻫﻠﻴ ﹸﺔ ﻳﺆﺧﺮﻭﻥ ﻟﻪ ﺍﻷﺷﻬﺮ ﻭﻳﻘﺪﻣﻮﺎ؟ ﻋﻠﻰ ﻗﻮﻟﲔ .ﻭﺍﻟﺜﺎﱏ :ﻗﻮ ﹸﻝ ﳎﺎﻫﺪ ﻭﻏﲑﻩ .ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﻠﻢ ﻳﺆﺧﺮ ﺍﻟﻨﱮ ﳊ ﺞ ﺑﻌﺪ ﻓﺮﺿﻪ ﻋﺎﻣﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﺑﻞ ﺑﺎﺩﺭ ﺇﱃ ﺍﻻﻣﺘﺜﺎﻝ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻯ ﹸﻓﺮِﺽ ﻓﻴﻪ ،ﻭﻫﺬﺍ جﺍﹶ ﳊ ﺞ ﺳﻨ ﹶﺔ ﺳﺖ ﺃﻭ ﺳﺒ ٍﻊ ﺃﻭ ﺲ ﺑِﻴ ِﺪ ﻣﻦ ﺍﺩﻋﻰ ﺗﻘﺪﻡ ﻓﺮﺽ ﺍ ﹶ ﻫﻮ ﺍﻟﻼﺋﻖ ﺪﻳﻪ ﻭﺣﺎﻟﻪ ج ،ﻭﻟﻴ ﺽ ﺳﻨﺔ ﺳﺖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﲦﺎ ٍﻥ ﺃﻭ ﺗﺴﻊ ﺩﻟﻴﻞ ﻭﺍﺣﺪ ،ﻭﻏﺎﻳ ﹸﺔ ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﻣﻦ ﻗﺎﻝ :ﻓﹸ ِﺮ ﷲ﴾]ﺍﻟﺒﻘﺮﺓ ،[١٩٦ :ﻭﻫﻰ ﻗﺪ ﻧﺰﻟﺖ ﺑﺎﳊﹸﺪﻳﺒﻴﺔ ﺳﻨﺔ ﺳﺖ ،ﻭﻫﺬﺍ ﳊ ﺞ ﻭﺍﻟﻌ ﻤ ﺮ ﹶﺓ ِ ﴿ ﻭﹶﺃِﺗﻤﻮﹾﺍ ﺍ ﹶ ﻉ ﻓﻴﻪ ،ﻓﺄﻳﻦ ﻫﺬﺍ ﻣِﻦ ﻭﺟﻮﺏ ﳊﺞ ،ﻭﺇﳕﺎ ﻓﻴﻪ ﺍﻷﻣﺮ ﺑﺈﲤﺎﻣﻪ ﺇﺫﺍ ﺷِ ﺮ ﻟﻴﺲ ﻓﻴﻪ ﺍﺑﺘﺪﺍ ُﺀ ﻓﺮﺽ ﺍ ﹶ ﺍﺑﺘﺪﺍﺋﻪ ،ﻭﺁﻳ ﹸﺔ ﻓﺮﺽ ﺍ ﹶ ﻉ ﺇﹶﻟﻴ ِﻪ ﺖ ﻣ ِﻦ ﺍ ﺳﺘﻄﹶﺎ ﺱ ِﺣ ﺞ ﺍﹾﻟﺒﻴ ِ ﷲ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﳊ ﺞ ﻭﻫﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭ ِ ﺳﺒِﻴ ﹰ ﻼ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٩٧ :ﻧﺰﻟﺖ ﻋﺎ ﻡ ﺍﻟﻮﻓﻮﺩ ﺃﻭﺍﺧ ﺮ ﺳﻨﺔ ﺗﺴﻊ. ﻓﺼﻞ ﻓﻲ ﻗﺪوم وﻓﻮد اﻟﻌﺮب وﻏﻴﺮهﻢ ﻋﻠﻰ اﻟﻨﺒﻰ ج.
ﹶﻓ ﹶﻘﺪِﻡ ﻋﻠﻴﻪ ﻭﻓ ﺪ ﺛﻘﻴﻒ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻊ ﺳﻴﺎﻕ ﻏﺰﻭﺓ ﺍﻟﻄﺎﺋﻒ. ) (١ﺭﻭﺍﻩ ﺍﳊﻤﻴﺪﻱ ﰲ ﻣﺴﻨﺪﻩ ) ،(٤٨ﻭﺃﲪﺪ ) ،(٥٩٤)(٧٩/١ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٠٩١ﻭﺍﻟﺪﺍﺭﻣﻲ ).(٦٨/٢ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٤٠٣/١ﻭﻣﺴﻠﻢ ).(١٣٤٧
٣٨٨ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ :ﻭﺃﻗﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﻟِﻠﻨﺎﺱ ﺣﺠﻬﻢ ،ﻭﻗﺪﻡ ﻋﺮﻭ ﹸﺓ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺜﻘﻔ ﻰ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺎﺳﺘﺄﺫﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻟﲑﺟﻊ ﺇﱃ ﻗﻮﻣﻪ ،ﻓﺬﻛﺮ ﳓ ﻮ ﻣﺎ ﺗﻘﺪﻡ، ﻭﻗﺎﻝ :ﻓﻘﺪﻡ ﻭﻓﺪﻫﻢ ،ﻭﻓﻴﻬﻢ :ﻛِﻨﺎﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺎﻟﻴﻞ ،ﻭﻫﻮ ﺭﺃﺳﻬﻢ ﻳﻮﻣﺌﺬ ،ﻭﻓﻴﻬﻢ :ﻋﺜﻤﺎﻥ ﺑ ﻦ ﺃﰉ ﺍﻟﻌﺎﺹ ،ﻭﻫﻮ ﺃﺻﻐ ﺮ ﺍﻟﻮﻓﺪ ،ﻓﻘﺎﻝ ﺍﳌﻐﲑ ﹸﺓ ﺍﺑﻦ ﺷﻌﺒﺔ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻧﺰﻝ ﻗﻮﻣﻰ ﻚ ﹶﺃ ﹾﻥ ﺗ ﹾﻜ ِﺮ ﻡ ﺚ ﺍﳉﺮﺡ ﻓﻴﻬﻢ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج) :ﻻ ﹶﺃ ﻣﻨﻌ ﻋﻠ ﻰ ﻓﺄﻛﺮﻣﻬﻢ ،ﻓﺈﱏ ﺣﺪﻳ ﹸ ﺴ ﻤﻌﻮ ﹶﻥ ﺍﻟ ﹸﻘﺮﺁ ﹶﻥ( ،ﻭﻛﺎﻥ ﻣﻦ ﺟﺮﺡ ﺍﳌﻐﲑﺓ ﰲ ﻗﻮﻣﻪ ﺃﻧﻪ ﹶﻗ ﻮ ﻣﻚ ،ﻭﻟ ِﻜ ﻦ ﺃﻧ ِﺰﹾﻟ ﻬ ﻢ ﺣﻴﺚﹸ ﻳ ﻀ ﺮ ﺣﱴ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻳﻖ ،ﻋﺪﺍ ﻋﻠﻴﻬﻢ ﻭ ﻫ ﻢ ﻛﺎﻥ ﺃﺟﲑﹰﺍ ﻟﺜﻘﻴﻒٍ ،ﻭﺃﻢ ﺃﻗﺒﻠﻮﺍ ﻣِﻦ ﻣ ﻧﻴﺎﻡ ،ﻓﻘﺘﻠﻬﻢ ،ﰒ ﺃﻗﺒﻞ ﺑﺄﻣﻮﺍﻟِﻬﻢ ﺣﱴ ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﻘﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج) :ﹶﺃﻣﺎ ﺲ ﻣﺎ ﻣﻌﻪ ،ﻭﺃﻧﺰﻝ ﺭﺳﻮ ﹸﻝ ﺨ ﻤ ﻼﻡ ﹶﻓﻨ ﹾﻘﺒﻞﹸ ،ﻭﹶﺃﻣﺎ ﺍﳌﹶﺎ ﹸﻝ ﹶﻓﻼﹶ ،ﻓﺈﻧﺎ ﻻ ﻧ ﻐ ِﺪﺭ ،(ﻭﺃﰉ ﺃﻥ ﻳ ﺍﻹ ﺳ ﹶ ﺱ ﺇﺫﺍ ﺍﻟﻠﱠﻪ ج ﻭﻓ ﺪ ﺛﻘﻴﻒ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﺑﲎ ﳍﻢ ﺧِﻴﺎﻣﹰﺎ ﻟﻜﻰ ﻳﺴﻤﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ،ﻭﻳﺮﻭﺍ ﺍﻟﻨﺎ ﺻﱠﻠﻮﺍ ،ﻭﻛﺎﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ ج ﺇﺫﺍ ﺧﻄﺐ ﻻ ﻳﺬﻛ ﺮ ﻧﻔﺴﻪ ،ﻓﻠﻤﺎ ﲰﻌﻪ ﻭﻓ ﺪ ﺛﻘﻴﻒ ،ﻗﺎﻟﻮﺍ: ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺸﻬﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﻳﺸﻬ ﺪ ﺑﻪ ﰲ ﺧﻄﺒﺘﻪ ،ﻓﻠﻤﺎ ﺑﻠﻐﻪ ﻗﻮﻟﹸﻬﻢ ،ﻗﺎﻝ) :ﻓﺈﱏ ﺃﻭﻝ ﻣﻦ ﺷﻬﺪ ﺃﱏ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠﻪ( .ﻭﻛﺎﻧﻮﺍ ﻳﻐﺪﻭﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ﹸﻛ ﱠﻞ ﻳﻮﻡ ،ﻭﳜﻠﱢﻔﻮ ﹶﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰉ ﺍﻟﻌﺎﺹ ﻋﻠﻰ ﺭﺣﺎﳍﻢ ،ﻷﻧﻪ ﺃﺻﻐﺮﻫﻢ ،ﻓﻜﺎﻥ ﻋﺜﻤﺎﻥ ﻛﻠﻤﺎ ﺭﺟﻊ ﺍﻟﻮﻓﺪ ﺇﻟﻴﻪ ﻭﻗﺎﻟﻮﺍ ﺑﺎﳍﺎﺟﺮﺓ ،ﻋﻤﺪ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻓﺴﺄﻟﻪ ﻋﻦ ﺍﻟﺪﻳﻦ ،ﻭﺍﺳﺘﻘﺮﺃﻩ ﺍﻟﻘﺮﺁﻥ ،ﻓﺎﺧﺘﻠﻒ ﺇﻟﻴﻪ ﻋﺜﻤﺎﻥ ﻣﺮﺍﺭﹰﺍ ﺣﱴ ﹶﻓﻘﹸﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻢ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﻭﺟ ﺪ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻧﺎﺋﻤﺎﹰ ،ﻋ ﻤ ﺪ ﺇﱃ ﺃﰉ ﺑﻜﺮ ،ﻭﻛﺎﻥ ﻳﻜﺘﻢ ﺫﻟﻚ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﺄﻋﺠﺐ ﺫﻟﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻭﺃﺣﺒﻪ، ﻓﻤﻜﺚ ﺍﻟﻮﻓﺪ ﳜﺘِﻠﻔﹸﻮﻥ ﺇﱃ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠﻪ ج ﻭﻫﻮ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﺄﺳﻠﻤﻮﺍ ،ﻓﻘﺎﻝ ﺖ ﻣﻘﺎﺿﻴﻨﺎ ﺣﱴ ﻧﺮ ِﺟ ﻊ ﺇﱃ ﻗﻮﻣﻨﺎ؟ ﻗﺎﻝ) :ﻧﻌﻢ ،ﺇﻥ ﺃﻧﺘﻢ ﻛِﻨﺎﻧﺔ ﺑ ﻦ ﻋﺒ ِﺪ ﻳﺎﻟﻴﻞ :ﻫﻞ ﺃﻧ ﺃﻗﺮﺭﺗﻢ ﺑﺎﻹﺳﻼﻡ ﺃﹸﻗﺎﺿﻴﻜﻢ ،ﻭﺇﻻ ﻓﻼ ﻗﻀﻴﺔ ،ﻭﻻ ﺻ ﹾﻠ ﺢ ﺑﻴﲎ ﻭﺑﻴﻨﻜﻢ( .ﻗﺎﻝ :ﺃﻓﺮﺃﻳﺖ ﺍﻟ ﺰﻧﻰ ،ﻓﺈﻧﺎ ﻗﻮﻡ ﻧﻐﺘ ِﺮﺏ ،ﻭﻻ ﺑﺪ ﻟﻨﺎ ﻣﻨﻪ؟ ﻗﺎﻝ) :ﻫ ﻮ ﻋﹶﻠﻴﻜﹸﻢ ﺣﺮﺍ ﻡ ﻓﹶﺈ ﱠﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭﺟ ﱠﻞ ﺖ ﻼ﴾]ﺍﻹﺳﺮﺍﺀ ،[٣٢ :ﻗﺎﻟﻮﺍ :ﺃﻓﺮﺃﻳ ﺸ ﹰﺔ ﻭﺳﺎ َﺀ ﺳﺒِﻴ ﹰ ﻳﻘﻮﻝ﴿ :ﻭﻻ ﺗ ﹾﻘ ﺮﺑﻮﹾﺍ ﺍﻟ ﺰﻧﻰ ،ﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ ﺱ ﺃﻣﻮﺍِﻟﻜﹸﻢ ﺇﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺍﻟﺮﺑﺎ ﻓﺈﻧﻪ ﺃﻣﻮﺍﻟﹸﻨﺎ ﻛﻠﻬﺎ؟ ﻗﺎﻝ) :ﹶﻟ ﹸﻜ ﻢ ﺭﺅﻭ ﺁ ﻣﻨﻮﹾﺍ ﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﻠﱠﻪ ﻭ ﹶﺫﺭﻭﹾﺍ ﻣﺎ ﺑ ِﻘ ﻰ ِﻣ ﻦ ﺍﻟ ﺮﺑﺎ ﺇﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﺖ ﲔ﴾]ﺍﻟﺒﻘﺮﺓ.[٢٧٨ :ﻗﺎﻟﻮﺍ :ﺃﻓﺮﺃﻳ ﺍﳋﻤﺮ ،ﻓﺈﻧﻪ ﻋﺼﲑ ﺃﺭﺿﻨﺎ ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻨﻬﺎ؟ ﻗﺎﻝ) :ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻗ ﺪ ﺣ ﺮ ﻣﻬﺎ ،ﻭﻗﺮﺃ﴿ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺸﻴﻄﹶﺎ ِﻥ ﻓﹶﺎ ﺟﺘِﻨﺒﻮ ﻩ ﹶﻟ ﻌﻠﱠﻜﹸ ﻢ ﺲ ﻣ ﻦ ﻋ ﻤ ِﻞ ﺍﻟ ﺴﺮ ﻭﺍ َﻷﻧﺼﺎﺏ ﻭﺍ َﻷ ﺯ ﹶﻻﻡِ ﺭ ﺟ ﳋ ﻤﺮ ﻭﺍﹾﻟ ﻤﻴ ِ ﺁ ﻣﻨ ﻮﹾﺍ ﺇﻧﻤﺎ ﺍ ﹶ
٣٨٩ ﺗ ﹾﻔِﻠﺤﻮ ﹶﻥ﴾]ﺍﳌﺎﺋﺪﺓ [٩٠ :ﻓﺎﺭﺗﻔﻊ ﺍﻟﻘﻮﻡ ،ﻓﺨﻼ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ،ﻓﻘﺎﻟﻮﺍ :ﻭﳛﻜﻢ ،ﺇﻧﺎ ﳔﺎﻑ ﺇﻥ ﺧﺎﻟﻔﻨﺎﻩ ﻳﻮﻣﹰﺎ ﻛﻴﻮﻡ ﻣﻜﺔ ،ﺍﻧﻄِﻠﻘﹸﻮﺍ ﻧﻜﺎﺗﺒﻪ ﻋﻠﻰ ﻣﺎ ﺳﺄﻟﻨﺎﻩ ،ﹶﻓﹶﺄﺗﻮﺍ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ ج ﻓﻘﺎﻟﻮﺍ: ﺕ ﻟﻮ ﻧﻌﻢ ﻟﻚ ﻣﺎ ﺳﺄﻟﺖ ،ﺃﺭﺃﻳﺖ ﺍﻟ ﺮﺑﺔ ﻣﺎﺫﺍ ﻧﺼﻨ ﻊ ﻓﻴﻬﺎ؟ ﻗﺎﻝ) :ﺍﻫ ِﺪﻣﻮﻫﺎ( .ﻗﺎﻟﻮﺍ :ﻫﻴﻬﺎ ﻚ ﻳﺎ ﺍﺑ ﻦ ﻋﺒﺪ ﺗﻌﻠ ﻢ ﺍﻟﺮﺑ ﹸﺔ ﺃﻧﻚ ﺗﺮﻳﺪ ﻫﺪﻣﻬﺎ ،ﻟﻘﺘﻠﺖ ﺃﻫﻠﻬﺎ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ :ﻭﳛ ﻳﺎﻟﻴﻞ ،ﻣﺎ ﺃﺟﻬﻠﹶﻚ ،ﺇﳕﺎ ﺍﻟ ﺮﺑﺔ ﺣﺠﺮ .ﻓﻘﺎﻟﻮﺍ :ﺇﻧﺎ ﱂ ﻧﺄﺗﻚ ﻳﺎ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﻗﺎﻟﻮﺍ ﻟِﺮﺳﻮﻝ ﺴﹶﺄﺑ ﻌﺚﹸ ﺇﹶﻟﻴﻜﹸﻢ ﻣ ﻦ ﺍﻟﻠﱠﻪ ج :ﺗ ﻮﻝﱠ ﺃﻧﺖ ﻫﺪﻣﻬﺎ ،ﻓﺄﻣﺎ ﳓﻦ ،ﻓﺈﻧﺎ ﻻ ِ ﺪﻣﻬﺎ ﺃﺑﺪﹰﺍ .ﻗﺎﻝ) :ﻓ ﺚ ﻳ ﹾﻜﻔِﻴﻜﹸﻢ ﻫ ﺪﻣﻬﺎ( ﻓﹶﻜﺎﺗﺒﻮﻩ ،ﻓﻘﺎﻝ ﻛِﻨﺎﻧﺔ ﺑ ﻦ ﻋﺒﺪ ﻳﺎﻟﻴﻞ :ﺍﺋﺬﻥ ﻟﻨﺎ ﻗﺒ ﹶﻞ ﺭﺳﻮﻟِﻚ ،ﰒ ﺍﺑﻌ ﹾ ﰲ ﺁﺛﺎﺭﻧﺎ ،ﻓﺈﻧﺎ ﺃﻋﻠ ﻢ ﺑﻘﻮﻣﻨﺎ ،ﻓﹶﺄ ِﺫ ﹶﻥ ﳍﻢ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ج ،ﻭﺃﻛﺮﻣﻬﻢ ﻭﺣﺒﺎﻫﻢ ،ﻭﻗﺎﻟﻮﺍ :ﻳﺎ ﺹ ﻟِﻤﺎ ﺭﺃﻯ ﻼ ﻳﺆﻣﻨﺎ ﻣِﻦ ﻗﻮﻣﻨﺎ ،ﻓﺄﻣﺮ ﻋﻠﻴﻬﻢ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﺃﰉ ﺍﻟﻌﺎ ِ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠﻪ؛ ﺃﻣﺮ ﻋﻠﻴﻨﺎ ﺭﺟ ﹰ ﻣِﻦ ﺣﺮﺻﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﻛﺎﻥ ﻗﺪ ﺗﻌﻠﱠﻢ ﺳﻮﺭﹰﺍ ﻣِﻦ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﺃﻥ ﳜﺮﺝ ،ﻓﻘﺎﻝ ﻛِﻨﺎﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺎﻟﻴﻞ :ﺃﻧﺎ ﺃﻋﻠ ﻢ ﺍﻟﻨﺎﺱ ﺑﺜﻘﻴﻒ ،ﻓﺎﻛﺘﻤﻮ ﻫ ﻢ ﺍﻟﻘﻀﻴﺔ ،ﻭﺧ ﻮﻓﹸﻮﻫﻢ ﺑﺎﳊﺮﺏ ﻭﺍﻟﻘﺘﺎﻝ، ﺤ ﺮ ﻡ ﺕ ﻭﺍﻟ ﻌﺰﻯ ،ﻭﺃﻥ ﻧ ﻭﺃﺧﱪﻭﻫﻢ ﺃﻥ ﳏﻤﺪﹰﺍ ﺳﺄﻟﻨﺎ ﺃﹸﻣﻮﺭﹰﺍ ﺃﺑﻴﻨﺎﻫﺎ ﻋﻠﻴﻪ ،ﺳﺄﻟﻨﺎ ﺃﻥ ﻧ ﻬ ِﺪ ﻡ ﺍﻟﻼ ﺍﳋﻤ ﺮ ﻭﺍﻟ ﺰﻧﻰ ،ﻭﺃﻥ ﻧﺒ ِﻄ ﹶﻞ ﺃﻣﻮﺍﻟﻨﺎ ﰲ ﺍﻟﺮﺑﺎ. ﻒ ﺣﲔ ﺩﻧﺎ ﻣﻨﻬﻢ ﺍﻟﻮﻓ ﺪ ﻳﺘﻠﻘﻮﻢ ،ﻓﻠﻤﺎ ﺭﺃﻭﻫﻢ ﻗﺪ ﺳﺎﺭﻭﺍ ﺍﻟ ﻌﻨﻖ، ﻓﺨﺮﺟﺖ ﺛﻘﻴ ﻭﻗﻄﺮﻭﺍ ﺍﻹﺑﻞ ،ﻭﺗﻐﺸﻮﺍ ﺛﻴﺎﻢ ﻛﻬﻴﺌﺔ ﺍﻟﻘﻮﻡ ﻗﺪ ﺣ ِﺰﻧﻮﺍ ﻭﻛﺮﺑﻮﺍ ،ﻭﱂ ﻳﺮﺟﻌﻮﺍ ﲞﲑ ،ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ :ﻣﺎ ﺟﺎﺀ ﻭﻓﺪﻛﻢ ﲞﲑ ،ﻭﻻ ﺭﺟﻌﻮﺍ ﺑﻪ ،ﻭﺗﺮﺟﻞ ﺍﻟﻮﻓﺪ ،ﻭﻗﺼﺪﻭﺍ ﺍﻟﻼﺕ، ﻭﻧﺰﻟﻮﺍ ﻋﻨﺪﻫﺎ ﻭﺍﻟﻼﺕ ﻭﺛﻦ ﻛﺎﻥ ﺑﲔ ﻇﻬﺮﺍﱏ ﺍﻟﻄﺎﺋﻒ ،ﻳﺴﺘﺮ ﻭﻳﻬﺪﻯ ﻟﻪ ﺍ ﹶﳍﺪﻯ ﻛﻤﺎ ﺱ ﻣﻦ ﺛﻘﻴﻒ ﺣﲔ ﻧﺰﻝ ﺍﻟﻮﻓ ﺪ ﺇﻟﻴﻬﺎ :ﺇﻧﻬﻢ ﻻ ﻋﻬﺪ ﳍﻢ ﻳﻬﺪﻯ ﻟﺒﻴﺖ ﺍﻟﻠﱠﻪ ﺍﳊﺮﺍﻡ ﻓﻘﺎﻝ ﻧﺎ ﺻﺘﻪ ﻣِﻦ ﺛﻘﻴﻒ، ﻼ ﻣﻨﻬﻢ ﺧﺎ ﺑﺮﺅﻳﺘﻬﺎ ،ﰒ ﺭﺟﻊ ﹸﻛﻞﱡ ﺭﺟﻞ ﻣﻨﻬﻢ ﺇﱃ ﺃﻫﻠﻪ ،ﻭﺟﺎﺀ ﻛﹸ ﹰ ﻼ ﻓﻈﹰﺎ ﻏﻠﻴﻈﹰﺎ ﻳﺄﺧﺬ ﻣِﻦ ﺃﻣﺮﻩ ﻣﺎ ﻓﺴﺄﻟﻮﻫﻢ ﻣﺎﺫﺍ ﺟﺌﺘﻢ ﺑﻪ ﻭﻣﺎﺫﺍ ﺭﺟﻌﺘﻢ ﺑﻪ؟ ﻗﺎﻟﻮﺍ :ﺃﺗﻴﻨﺎ ﺭﺟ ﹰ ﻳﺸﺎﺀُ ،ﻗﺪ ﻇﻬﺮ ﺑﺎﻟﺴﻴﻒِ ،ﻭﺩﺍﺥ ﻟﻪ ﺍﻟﻌﺮﺏ ،ﻭﺩﺍﻥ ﻟﻪ ﺍﻟﻨﺎﺱ ،ﻓﻌﺮﺽ ﻋﻠﻴﻨﺎ ﺃﹸﻣﻮﺭﹰﺍ ﺷﺪﺍﺩﹰﺍ: ﻫﺪﻡ ﺍﻟﻼﺕ ﻭﺍﻟ ﻌﺰﻯ ،ﻭﺗﺮ ﻙ ﺍﻷﻣﻮﺍﻝ ﰲ ﺍﻟﺮﺑﺎ ﺇﻻ ﺭﺅﻭﺱ ﺃﻣﻮﺍﻟﻜﻢ ،ﻭﺣﺮﻡ ﺍﳋﻤﺮ ﻭﺍﻟ ﺰﻧﻰ، ﷲ ﻻ ﻧﻘﺒﻞ ﻫﺬﺍ ﺃﺑﺪﹰﺍ .ﻓﻘﺎﻝ ﺍﻟﻮﻓ ﺪ :ﺃﺻﻠﺤﻮﺍ ﺍﻟﺴﻼﺡ ،ﻭﻴﺆﻭﺍ ﻟﻠﻘﺘﺎﻝ، ﻓﻘﺎﻟﺖ ﺛﻘﻴﻒ :ﻭﺍ ِ ﻭﺗﻌﺒﺆﻭﺍ ﻟﻪ ،ﻭ ﺭﻣﻮﺍ ﺣِﺼﻨﻜﻢ ،ﻓﻤﻜﺜﺖ ﺛﻘﻴﻒ ﺑﺬﻟﻚ ﻳﻮﻣﲔ ﺃﻭ ﺛﻼﺛﺔ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻘِﺘﺎﻝ ،ﰒ ﷲ ﻣﺎ ﻟﻨﺎ ﺑﻪ ﻃﺎﻗﺔ ،ﻭﻗﺪ ﺩﺍﺥ ﻟﻪ ﺍﻟﻌﺮﺏ ﺃﻟﻘﻰ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ﰲ ﻗﻠﻮﻢ ﺍﻟﺮﻋﺐ ،ﻭﻗﺎﻟﻮﺍ :ﻭﺍ ِ ﹸﻛﻠﱡﻬﺎ ،ﻓﺎﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ،ﻓﺄﻋﻄﹸﻮﻩ ﻣﺎ ﺳﺄﻝ ،ﻭﺻﺎِﻟﺤﻮﻩ ﻋﻠﻴﻪ .ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻮﻓﺪ ﺃﻢ ﻗﺪ ﺭﻏﺒﻮﺍ،