ترجمة البلقيني دراسة و تحقيق

‫ﻛـــﻢ َﻣـــ ْﺪ َﻣ ٍﻊ ِﰲ ا َﳋـــ ﱢﺪ ِﻣﻨْـــ ُﻪ َﺟـــﺎ ِري‬ ‫َو َر َﺛﺎه اﻟ ﱠﺸﺎ ِﻋ ُﺮ ﻋﻴﺴﻰ ﺑ ُﻦ َﺣ ﱠﺠﺎج)‪َ ،(1‬ﻓ َﻘﺎ َل ‪:‬‬ ‫ﺑﺠ َﲈﻟِــــﻪ اﻟ ﱠﺰاﻫــــﻲ َﻋــــ َﲆ اﻷﻗــــ َﲈر‬ ‫َﺣ َﻜــ َﻢ اﻟــ ﱠﺮ َذا)‪ (2‬اﳉــﺎري ﻣــ َﻊ اﳌِﻘــﺪا ِر‬ ‫ﻃـــﺎرت ﻣـــﻦ اﻷﺟﺴـــﺎ ِد ﻟ َﻸ ْو َﻛـــﺎ ِر)‪(4‬‬ ‫َﻛ َﺴــ َﻔ ْﺖ)‪ (3‬ﻳــﺪاه ُﻛــ ﱠﻞ َو ْﺟــ ٍﻪ ﻗــﺪ َز َﻫــﺎ‬ ‫وﻛﺄﳖــــﺎ ﻧـــــﻮ ٌع ﻣـــــﻦ اﻷَ ْﻃ َﻴـــــﺎ ِر‬ ‫‪/9‬ب وﺳﻄﺖ َﻋ َﲆ اﻷرواح ﺣﺘـﻰ إﳖـﺎ‬ ‫ﻧﺤــﻮ اﻟـــ ﱠﺮدى ا َﳌ ْﺤ ُﺘــﻮ ِم ِﰲ ِﻣ ْﻀـــ َﲈ ِر)‪(5‬‬ ‫َﻓﻣـﻜــــﺎـاـﻟﺄﻨﱠﱠﻧ َـﲈــاﺎﻷُسﺟ إﺴـﻻــﻛـﺎﺎد ِﳉأَﻴﻗــﻔـــﺎـدِـﺗﺎ ٌﺴــصـﺎﳍﺑـﻘـــﺖﺎ‬ ‫ُﻳـــ ْﺪ َﻋﻰ ﺟـــﻮا ًدا َﻣـــﺎ َﻛ َﺒـــﺎ ﺑِ َﻌ َﺜـــﺎ ِر‬ ‫ﻻ َﻳ ْﺴـــﺒِ َﻘﻨﱠ ُﻬﻢ إﻟﻴـــﻪ ﺳـــﻮى ا ﱠﻟـــ ِﺬي‬ ‫أﻳــــﺎم ﻓِــــﻴﻬﻦ اﻟﻨﻔــــﻮ ُس َﻋــــ َﻮا ِري‬ ‫ﺗﻜﴘــ اﳉﺴــﻮم ﻣﻼﺑ ًﺴــﺎ ﻣــﻦ ِﺻــ ﱠﺤ ِﺔ‬ ‫أﺣــ ًﺪا وﻟــﻮ ﻗــﺪ َﻛــﺎ َن رب ﻳﺴــﺎ ِر)‪(6‬‬ ‫ﺣﻠــ َﻒ اﳊــ َﲈ ُم ﻳﻤــ َﲔ ِﺻــ ْﺪ ٍق ﱂ َﻳــ َﺪ ْع‬ ‫ﻳﺰﻫـــﻮا َﻋـــ َﲆ اﻷﻏﺼـــﺎن واﻷَﳖـــﺎر)‪(8‬‬ ‫أﻳــﻦ ا ﱠﻟــ ِﺬﻳﻦ ﻗــﺪودﻫﻢ)‪ (7‬وﺧــﺪودﻫﻢ‬ ‫ﻛـــﻼ وﻻ أﺳـــ ُﺪ اﻟ َﻌـــﺮﻳ ِﻦ اﻟ ﱠﻀـــﺎ ِري‬ ‫ﱂ ﻳــــﻨ ُﺞ ذو اﻟ ﱡﺴــــﻠﻄﺎ ِن ِﰲ ﺳــــﻠﻄﺎﻧِﻪ‬ ‫ﺳـــﺎر ْت أﺣﺎدﻳـــ ُﺚ ا ﱠﻟـــ ِﺬﻳﻦ ﺗﻘـــﺪﻣﻮا‬ ‫ﺳــــ ًﲑا ﻣــــﻊ اﻟﺮﻛﺒــــﺎن واﻟﺴــــ َﲈر‬ ‫و َﺣ ِﺪﻳﺜــــﻪ ﺳــــﻤ ًﺮا ﻣــــﻦ اﻷﺳــــ ﱠﲈر‬ ‫ﻻﺑـــﺪ أن ﻳﺒﻘـــﻰ اﳌﺴـــﺎﻣﺮ ﻟﻠـــﻮرى‬ ‫ِﰲ ﲨــــﻊ أﻃــــﻮا ٍر ﻣــــ َﻦ اﻷوﻃــــﺎر‬ ‫ﻛـــﻢ ﻣـــﻦ ﺣـــﺮﻳ ٍﺺ ﺗﻌـــ ﱠﺪى ﻃـــﻮره‬ ‫أوﺻـــﺎ ُﻓﻪ وﻃـــﺮأ ْت ﻋﻠﻴـــﻪ ﻃـــﻮاري‬ ‫أﺑــــﲆ ﳏﺎﺳــــ َﻨﻪ اﻟــــﺒﻼ وﺗﻐــــﲑت‬ ‫ﻳﺮﺟـــﻮ اﺑـــ ُﻦ آدم ﺻـــﺤ ًﺔ ِﰲ ﺟﺴـــ ِﻤﻪ‬ ‫واﻟﻜﴪــــ ﳏﺘــــﻮ ٌم َﻋــــ َﲆ اﻟﻔﺨــــﺎر‬ ‫ﻗــــﻞ ﻟﻠــــﺬي را َم اﻟ َﻘــــﺮا ُر ﺑــــﺪاره‬ ‫َﻣــــﺎ ﻫــــﺬه اﻟــــﺪﻧﻴﺎ ﺑــــﺪا ِر ﻗــــﺮار‬ ‫)‪ُ (1‬ﻫ َﻮ ﴍ ُف اﻟ ﱢﺪﻳﻦ‪ِ ،‬ﻋﻴ َﺴﻰ ﺑﻦ اﳊﺠﺎج ﺑﻦ ِﻋﻴ َﺴﻰ ﺑﻦ ﺷﺪاد‪ ،‬اﻟﺴﻌ ِﺪي‪ ،‬اﻟﻘﺎﻫﺮي‪ ،‬ا َﳊﻨْ َﺒﲇ‪ ،‬اﻟ ﱠﺸﺎ ِﻋ ِﺮ‪ ،‬اﻟﺸﻄﺮﻧﺠﻲ اﻟﻌﺎﻟﻴﺔ‪ُ ،‬ﻟ ﱢﻘ َﺐ ﺑﺎﻟﻌﺎﻟﻴﺔ‬ ‫ﺑﺎﻟﻌﺎﻟﻴﺔ ﻟﱰﻗﻴﻪ ِﰲ ﻟﻌﺐ اﻟﺸﻄﺮﻧﺞ وﻋﻠﻮه ﻓِﻴﻪ‪ ،‬وﻳﻠﻘﺐ ُﻋ َﻮ ْﻳ ًﺴﺎ أﻳ ًﻀﺎ ﺗﺼﻐﲑ اﺳﻤﻪ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪807‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ﻧﺰﻫ ِﺔ اﻷﻟ َﺒﺎب ِﰲ اﻷﻟﻘﺎب‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(41 /2) ،‬واﻟﻀﻮ ِء اﻟﻼﻣﻊ‪ ،‬ﻟﻠ ﱠﺴﺨﺎ ِو ّي‪ ،(151/6) ،‬و َﺷﺬ َرا ِت اﻟ ﱠﺬ َﻫﺐ‪،‬‬ ‫ﻻ ْﺑ ِﻦ اﻟ ِﻌ َﲈد ا َﳊ ْﻨ َﺒِ ّﲇ‪.(73 /7) ،‬‬ ‫)‪ (2‬أي ا ُﳍ َﺰال َواﻟ ﱠﻀ ْﻌﻒ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ُ :‬ﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎﻳِﻴ ِﺲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻓﺎ ِرس‪ ،(509/2) ،‬وﻟِ َﺴﺎ َن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣﻨْ ُﻈﻮر‪ ،(1633/3) ،‬واﻟﻘﺎﻣﻮ َس اﳌﺤـﻴﻂ ﻟﻠ ِﻔـﲑوز‬ ‫أﺑﺎدي‪) ،‬ص‪،(1661‬‬ ‫)‪ (3‬أي َﻏ ﱠﻄ ْﺖ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(76 /10) ،‬وﻟِ َﺴﺎ َن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣ ْﻨ ُﻈﻮر‪ ،(3878 /5) ،‬وﺗﺎ َج اﻟ َﻌ ُﺮو ِس ﻣﻦ ﺟﻮاﻫﺮ اﻟﻘـﺎﻣﻮس‪،‬‬ ‫ﻟِﻠ ﱠﺰﺑﻴﺪي‪.(312 /24) ،‬‬ ‫)‪ (4‬ﲨﻊ َو ْﻛﺮ‪ ،‬و ُﻫﻮ ُﻋ ﱡﺶ اﻟ ﱠﻄﺎ ِﺋ ِﺮ ﻳﺒﻴﺾ ﻓِﻴﻪ‪ ،‬و ُﻳ ْﻔﺮخ ِﰲ ا ِﳊﻴﻄﺎ ِن واﻟ ﱠﺸ َﺠﺮ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨﻠِﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(402 /5) ،‬واﳌُ ْﺤ َﻜ َﻢ َوا ُﳌ ِﺤﻴﻂ ا ْﻷَ ْﻋ َﻈﻢ‪ ،‬ﻻ ْﺑ ِﻦ ِﺳﻴ َﺪه‪ ،(139 /7) ،‬وﳐﺘﺎ َر اﻟﺼﺤﺎح‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ ﺑﻜﺮ‬ ‫اﻟ ﱠﺮا ِز ّي‪) ،‬ص‪.(734‬‬ ‫ا‪:‬ﳌا ْﻟﻮ َﻌ ْﺿ َ ُﲔﻊ‪،‬اﻟِﻟ ْﻠﺬ َﺨيﻠِﻴُﺗ ِ َﻞﻀْﺑ ﱠﻤِﻦُﺮ َأﻓِْﻴ َﲪﻪﺪا‪َ ،‬ﳋ)ْﻴ ُ‪7‬ﻞ‪/،‬و‪1‬ﺗ‪4‬ﻀ(‪،‬ﻤ ُوﲑ ُﻣﻫ ْﻌﺎ َأﺠ ْنَﻢ ُﺗ َ ْﻣﻌ ََﻘﻠﺎ ِﻳ َﻴﻒ ُﻗ ِﺲﻮ ًاﺗﻟﺎ ﱡﻠﺑ َﻐﻌ ِﺔﺪ‪،‬‬ ‫ﻻ ْﺑـ ِﻦ‬ ‫ا ْﻷَ ْﻋ َﻈـﻢ‪،‬‬ ‫َوا ُﳌ ِﺤﻴﻂ‬ ‫وا ُﳌ ْﺤ َﻜ َﻢ‬ ‫‪،(371‬‬ ‫)‪/3‬‬ ‫اﻟ ﱢﺴ َﻤﻦ‪.‬‬ ‫)‪ (5‬ﻫﻮ‬ ‫ﻻ ْﺑ ِﻦ َﻓﺎ ِرس‪،‬‬ ‫ا ْﻧ ُﻈ ْﺮ‬ ‫ِﺳﻴ َﺪه‪.(199 /8) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻳﺎد\"‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﺣﺎﺷﻴﺘﻬﺎ \"ﺻﻮاب ﻳﺴﺎر\"‪.‬‬ ‫)‪ (7‬أي ﻗﺎﻣﺘﻬﻢ وﻗﺪرﻫﻢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ُﳌ ْﺤ َﻜ َﻢ َواﳌُ ِﺤﻴﻂ ا ْﻷَ ْﻋ َﻈﻢ‪ ،‬ﻻ ْﺑ ِﻦ ِﺳﻴ َﺪه‪ ،(113 /6) ،‬وﺗﺎ َج اﻟﻌﺮوس ﻣﻦ ﺟﻮاﻫﺮ اﻟﻘﺎﻣﻮس‪ ،‬ﻟِﻠ ﱠﺰﺑﻴﺪي‪.(13 /9) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﻷزﻫﺎر\"‪.‬‬ ‫‪90‬‬

‫ﺑﻨــــﺬﻳ ِﺮ ﺷــــﻴ ٍﺐ ﺟــــﺎء ﺑﺎﻹ َﻧــــﺬار‬ ‫ﻋﺠ ًﺒﺎ ﳌـﻦ ﻓﻘـ َﺪ اﻟﺸـﺒﺎ َب و َﻣـﺎ أﻋـﻮى)‪(1‬‬ ‫أﻳ ِﻔﻴـــــ ُﺪ إﻧﻜـــــﺎ ٌر ﻣـــــﻊ اﻹﻗـــــﺮار‬ ‫وﳌﻨﻜــﺮ َﻣــﺎ ﻗــﺪ أﻗــﺮ ﺑــﻪ ا ِﳊ َﺠــﺎ)‪(2‬‬ ‫ﻗـﺪ ﻛﻨـﺖ أﻋﻬـﺪ أن ﻣـﻦ ﻧﻔـ َﻊ اﻟـ َﻮ َرى‬ ‫ﺑـــﺎﻟﻌﻠ ِﻢ ُﻳﻌﻄـــﻰ أﻃـــﻮل اﻷﻋـــ َﲈر‬ ‫ﻓﺘﻐـــﲑ اﳌ ُﻌ ُﻠـــﻮم ﺑـــﺎﳊﻜﻢ)‪ (3‬ا ﱠﻟـــ ِﺬي‬ ‫ﺣﻜﻤـــ ْﺖ َﻋـــ َ ّﲇ ﺑـــﻪ ﻳـــ ُﺪ اﻷﻗـــﺪار‬ ‫َﻣــﺎ اﻻﻋــﱰاض َﻋــ َﲆ اﳌﺸــﻴﺌ ِﺔ ﺷــﻴﻤﺘﻲ‬ ‫ﻣــــﻦ ذا ﻳﻌــــﺎر ُض ﻗــــﺪر َة اﳉﺒــــﺎر‬ ‫أﺧ َﻔﻴــ ُﺖ أﺣــﺰاﲏ ﻓﺄﻇﻬﺮﻫــﺎ اﻟﺒﻜــﺎ ُء‬ ‫ﻓﺄﻋﺠــﺐ ﻣــﻦ اﻹﺧﻔــﺎ ِء و)‪(4‬اﻹﻇﻬــﺎر‬ ‫ِﰲ ﻣﻬﺠﺘــــﻲ ﻧــــﺎ ٌر و َﻣــــﺎ ﻣــــﺪاﻣﻌﻲ‬ ‫َﻣـــﺎ ﻟﻠﺰ َﻣـــﺎ ِن ﳜـــﻮﻧﻨﻲ ِﰲ ﻛـــﻞ ﻣـــﻦ‬ ‫ﲡــــﺮي ﻓﺘﻄﻔــــ ُﺊ ﳍﻴــــ َﺐ اﻟﻨــــﺎر‬ ‫ﻓﺎرﻗــــ ُﺖ ﻓِﻴــــﻪ ﺷــــﺎﻓﻌ ﱠﻲ ز َﻣﺎﻧــــﻪ‬ ‫ﻟــــﻮ ﺧــــﲑوه وذاك ﳾ ٌء ﱂ ﻳﻜــــﻦ‬ ‫أﺣﺒﺒﺘــــﻪ‪ ،‬أﺗــــﺮاه ﻃﺎﻟــــ َﺐ ﺗــــﺎر‬ ‫أﺧﺒــﺎ ُره َﻋﻨــﻲ ﻗــﺪ اﻧﻘﻄﻌــ ْﺖ ﻓﻬــﻞ‬ ‫ﻳـــﺎ ﻋـــﺎﱂَ اﻟـــﺪﻧﻴﺎ وﻗـــﺪو َة أﻫﻠﻬـــﺎ‬ ‫وﻓﺮاﻗــــﻪ ﺧﻄــــ ٌﺮ ﻣــــﻦ اﻷﺧﻄــــﺎر‬ ‫ﺑـــﺎﷲِ ﻗـــﻞ ﱄ اﻵن َﻛ ْﻴـــ َﻒ ﺗﺮﻛﺘﻨـــﻲ‬ ‫ﻇ‪0‬ﻠ‪1‬ــ‪/‬ـأ ُﻢإ انﻟﻔﻛـﻨــــﺮاﺖِقأ أوﺣﺻـﺸــــﺎ َرﻧﺖﺎا ِﻟـﰲـﺪﻇﻳﺎﻠ َرﻤـﻓــــَ ٍﲈﺔ‬ ‫َﻣﺎ ا ْﺧ َﺘـﺎ َر ُﺑﻌـﺪي ﺑﻌـﺪ ﻗـﺮب ﻣـﺰاري)‪(5‬‬ ‫وﺻــﻠ ْﺖ إﻟﻴــﻪ ﺑ َﺮ ْﻣ ِﺴ )‪(7)(6‬ــ ِﻪ أﺧﺒـــﺎري‬ ‫وﴎاﺟﻬــــﺎ اﻟﻮ ﱠﻫــــﺎج ِﰲ اﻷﻣﺼــــﺎر‬ ‫ﻣــﻦ ﺑﻌــﺪ ﺻــﻔﻮ اﻟﻌــﻴ ِﺶ ِﰲ إﻛــﺪار‬ ‫ﺧﻠ ْﺖ ﻣﻦ ﺣﺴ ِﻦ ُأ ْﻧ ِﺴﻚ ﺳـﺎﻋﺔ اﻟ ﱢﺘـﺬﻛﺎر‬ ‫ﻛ ُﺪ ْﺟ َﻨـــ ٍﺔ)‪َ (8‬ﻣـــﺎ أﴍﻗـــﺖ ﺑـــﺪراري)‪(9‬‬ ‫)‪ِ (1‬ﰲ اﳌﺜﻞ ‪ :‬ﻟﻮ ﻟﻚ َأ ْﻋ ِﻮي َﻣﺎ ﻋﻮﻳﺖ‪ ،‬وأﺻﻠﻪ أن اﻟﺮﺟﻞ َﻛﺎ َن إذا أﻣﺴﻰ ﺑﺎﻟﻘﻔﺮ ﻋﻮى ﻟﻴﺴﻤﻊ اﻟﻜﻼب‪ ،‬ﻓﺈن َﻛـﺎ َن ﻗﺮﺑـﻪ أﻧـﻴﺲ أﺟﺎﺑﺘـﻪ‬ ‫اﻟﻜﻼب ﻓﺎﺳﺘﺪل ﺑﻌﻮاﺋﻬﺎ‪ ،‬ﻓﻌﻮى َﻫ َﺬا اﻟﺮﺟﻞ ﻓﺠﺎء اﻟﺬﺋﺐ‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬ﻟﻮ ﻟﻚ أﻋﻮي َﻣﺎ ﻋﻮﻳﺖ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲨ َﻬ َﺮة اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ ُد َر ْﻳﺪ‪ ،(146/3) ،‬وا ُﳌ ْﺤ َﻜ َﻢ َوا ُﳌ ِﺤﻴﻂ ا ْ َﻷ ْﻋ َﻈﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ِﺳـﻴ َﺪه‪ ،(382 /2) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﻣﻨْ ُﻈﻮر‪.(3182/4) ،‬‬ ‫)‪ (2‬أي اﻟﻌﻘﻞ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﳌﺤﻜ َﻢ واﳌﺤﻴﻂ اﻷﻋﻈﻢ‪ ،‬ﻻﺑﻦ ﺳﻴﺪه‪.(459/3) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺑﺎﻟﻌﻠﻢ\"‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \" ِﰲ\"‪.‬‬ ‫)‪ (5‬أي َﻣ ْﻮ ِﺿ ُﻊ اﻟ ﱢﺰ َﻳﺎ َرة‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﳐﺘﺎ َر اﻟﺼﺤﺎح‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ ﺑﻜﺮ اﻟ ﱠﺮا ِز ّي‪) ،‬ص ‪ ،(278‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪ ،(1888 /3) ،‬وﺗـﺎ َج اﻟ َﻌـ ُﺮو ِس ﻣـﻦ‬ ‫ﺟﻮاﻫﺮ اﻟﻘﺎﻣﻮس‪ ،‬ﻟِﻠ ﱠﺰﺑﻴﺪي‪،(471 /11) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﺑﺮﺳﻤﻪ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (7‬أي ﻗﱪه‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫ ِﺮ ّي‪ ،(423 /12) ،‬واﳌُ ْﺤ َﻜ َﻢ َواﳌُ ِﺤـﻴﻂ ا ْ َﻷ ْﻋ َﻈـﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ِﺳـﻴ َﺪه‪ ،(495 /8) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﻣ ْﻨ ُﻈﻮر‪.(1728 /3) ،‬‬ ‫)‪ (8‬أي ﻇﻠ َﲈء‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨ ِﻠﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(83 /6) ،‬و َ ْﲨ َﻬـ َﺮ َة اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻻ ْﺑـ ِﻦ ُد َر ْﻳـﺪ‪ ،(69/2) ،‬واﳌُ ِﺤـﻴ َﻂ ِﰲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻟﻠ ﱠﺼـﺎ ِﺣ ِﺐ ا ْﺑـ ِﻦ َﻋ ﱠﺒـﺎد‪،‬‬ ‫)‪.(256/7‬‬ ‫)‪ (9‬أي اﻟ َﻜ َﻮاﻛِ ُﺐ اﻟﺘﻲ َﺗ ْﺪ َرأ ﻓ َﺘ ْﻘ َﺘ ِﺤ ُﻢ ا ْﻗﺘِ َﺤﺎ َم اﻟ َﻘ َﻤ ِﺮ‪ ،‬وﻫﻲ اﻟﺜﺎ ِﻗﺒﺔ ا ُﳌﻀﻴﺌﺔ‪ ،‬و َﻳ ُﻜﻮن أﻳﻀ ًﺎ ﻣﻦ اﻟﻨﺠـﻮم اﻟـ ﱠﺪرا ِري اﻟﺘـﻲ َﺗـ ْﺪ َر ُأ أي َﺗـﻨْ َﺤ ﱡﻂ‬ ‫و َﺗ ِﺴ ُﲑ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ ،‬ﻟِ ْﻠ َﺨ ِﻠﻴ ِﻞ ْﺑـ ِﻦ َأ ْ َﲪـﺪ‪ ،(7/8) ،‬واﳌُ ِﺤـﻴ َﻂ ِﰲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻟﻠ ﱠﺼـﺎ ِﺣ ِﺐ ا ْﺑـ ِﻦ َﻋ ﱠﺒـﺎد‪ ،(356 /2) ،‬واﳌُ َﺨ ﱠﺼـ َﺺ‪ ،‬ﻻ ْﺑـ ِﻦ ِﺳـﻴ َﺪه‪،‬‬ ‫)‪.(380/2‬‬ ‫‪91‬‬

‫ﲨ ًﻌـــﺎ ﻛـــ َﲈ ﺑـــﺎﻟﻨﺠﻢ ﳞـــﺪي اﻟ ﱠﺴـــﺎ ِر‬ ‫ﺑﴪـــا ِج دﻳـــﻦ)‪ (1‬اﷲ ﻛﻨـــﺎ ﳖﺘـــﺪي‬ ‫ﻳـــﻮم اﻟ َﻌﺮو َﺑـــ ِﺔ)‪ (2‬و ُﻫـــ َﻮ ﺧـــ ُﲑ ﳖـــﺎر‬ ‫رﻳــ ُﺢ اﳌﻨـــﻮن ﻋﻠﻴـــﻪ ﻫﺒـــ ْﺖ ﻓﺎﻧﻄﻔـــ َﺄ‬ ‫ﻓﻜﺴـــــﻮه أﺛﻮا ًﺑـــــﺎ ﺑـــــﻼ أزرار)‪(3‬‬ ‫َﻋﻨـــﻪ ُﻋـــ َﺮى ﺛـــﻮب اﳊﻴـــﺎة ﲤﺰﻗـــﺖ‬ ‫ﻗـــﺪ ًﻣﺎ ﻛﻤﺸـــﻬﺪه أوﻟـــﻮا اﻷﺑﺼـــﺎر‬ ‫ﺗــــﺎﷲ ﱂ ﺗــــ َﺮ ﻣﺸــــﻬ ًﺪا ِﰲ ﺟــــﺎﻣ ٍﻊ‬ ‫ﺑﺎﳊﻤـــﻞ وﺿــــﻊ ﺗــــﺮاﻛﻢ اﻷوزار)‪(4‬‬ ‫ﲪﻠﺘــــﻪ أﻣــــﻼ ُك اﻟﺰ َﻣــــﺎن وأﻣﻠــــﻮا‬ ‫وﺑـــﻪ ﻟﻘـــﺪ ﺣﻔـــﺖ ﻣﻼﺋﻜـــﺔ ﳍـــﻢ‬ ‫زﺟـــﻞ ﻣـــﻦ اﻟﺘﺴـــﺒﻴﺢ واﻷذﻛـــﺎر‬ ‫ﻓﺒﻨــﺎت ﻧﻌــﺶ)‪ (5‬ﻟــﻮ أﻃﻘــﻦ ﲪﻠﻨـــﻪ‬ ‫ودﻣــﻮﻋﻬﻦ َﻋـــ َﲆ اﳋـــﺪود ﺟـــﻮاري‬ ‫ِﰲ َﻏــــ ْﲑ َﻣــــﺎ ﺗــــﺮ ٍب وﻻ أﺣﺠــــﺎر‬ ‫ﻳـــﺎ ﻟﻴـــﺘﻬﻢ دﻓﻨـــﻮه ﺑـــﲔ ﺟـــﻮاﻧﺤﻲ‬ ‫ﻓﻠﻌﻠﻤـــــﻪ اﻵﺛـــــﺎر ِﰲ اﻷﺳـــــﻔﺎر‬ ‫إن ُﻋـــ ﱠﺪ ِﰲ ﺳـــﻔ ٍﺮ ﻣـــﻦ اﳌـــﻮﺗﻰ إذا‬ ‫أﻋﻨــﻲ اﺑــﻦ ﻋــﻢ)‪ (6‬اﳌﺼــﻄ ِﻔﻲ اﳌﺨﺘــﺎر‬ ‫ِﰲ ﺣﻠﺒـــﺔ اﻟ ﱠﺘ ْﻔ ِﺴـــﲑ ﻋـــﻮض ﺣﱪﻫـــﺎ‬ ‫ﺑ ُﻌ ُﻠﻮﻣـــــﻪ ِﰲ ﺳـــــﺎﺋﺮ اﻷﻣﺼـــــﺎر‬ ‫ﻗـــﺪ َﻛـــﺎ َن ﻣﺜـــﻞ اﻟ ﱠﺸـــﺎﻓِ ِﻌ ّﻲ ﻣﻘﻠـــ ًﺪا‬ ‫رﻓﻌـــﺖ ﻟـــﻪ َﳌـــﺎ ﺗﺮﻋـــﺮ َع ﻧﺎﻓ ًﻌـــﺎ‬ ‫رﺗـــﺐ اﺟﺘﻬـــﺎد ﻓـــﻮق ﻛـــﻞ ﻣﻨـــﺎر‬ ‫دﻣــ ُﻊ ا َْﳊــ ِﺪﻳﺚ ﻣﺴﻠﺴــﻞ ﻣــﻦ ﺑﻌــﺪه‬ ‫ﺑـــﻞ ﻣﺮﺳـــﻞ ِﰲ اﳋـــﺪ ﻛﺎﻷﻣﻄـــﺎر‬ ‫ﺳــــﺎوت إﺟﺎزﺗــــﻪ ﺗﻼﻣﻴــــ ًﺬا ﻟــــﻪ‬ ‫ﺑــــــﻮزﻳﺮه وا َْﳊــــــﺎﻓِﻆ اﳊﺠــــــﺎر‬ ‫ﻧﴫــ اﳌُ ِﺨ ﱠﺒــﺎ)‪ (7‬ﻣــﻦ ﻛﻨﺎﻧــﺔ ﺧــﺎﻧﻨﻲ‬ ‫أﺻـــ ٌﻞ ﻗـــﻮ ٌي َﻟﻜِـــﻦ ﺣـــﻮى ﻓـــﺮ ٌع‬ ‫ﺻــﱪي ﻋﻠﻴــﻪ و َﻛــﺎ َن ﻣــﻦ أﻧﺼــﺎري‬ ‫ﻟـــﻪ ﺑـــﺎﻹرث ﻋﻠـــ ًﲈ ﻧـــﺎﻓﻊ اﻷﺧﺒـــﺎر‬ ‫)‪ (1‬ﻛﻠﻤﺔ \"دﻳﻦ\" ﻣﻦ )ب( و ِﰲ )أ( \"اﻟ ﱢﺪﻳﻦ\"‪ ،‬و ُﻫﻮ ﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ اﻟﺴﻴﺎق‪.‬‬ ‫)‪ (2‬أي ﻳﻮم اﻻﺟﺘﲈع ﺑﻪ‪ ،‬ﻓﻜﺎن ﻳﻮم اﳉﻤﻌﺔ ﻳﺴﻤﻰ ﰲ اﳉﺎﻫﻠﻴﺔ ﻋﻨﺪ اﻟﻌﺮب \"ﻳﻮم اﻟ َﻌ ُﺮو َﺑﺔ\"‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ا ُﳌﺤﻜ َﻢ واﳌﺤﻴﻂ اﻷﻋﻈﻢ‪ ،‬ﻻﺑﻦ ﺳﻴﺪه‪ ،(129/2) ،‬و ُﻣﻌﺠ َﻢ ﻣﻘﺎﻳﻴﺲ اﻟﻠﻐﺔ‪ ،‬ﻻﺑﻦ ﻓﺎرس‪ ،(301/4) ،‬وﻟﺴﺎ َن اﻟﻌﺮ ِب‪ ،‬ﻻﺑﻦ‬ ‫ﻣﻨﻈﻮر‪.(681/1) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻣﻦ اﻷزوار\"‪.‬‬ ‫)‪َ (4‬ﻫ َﺬا اﻟﺒﻴﺖ ﺳﺎﻗﻂ ﻣﻦ )أ( وأﺛﺒﺘﻨﺎه ﻣﻦ )ب(‪.‬‬ ‫)‪ (5‬ﻫﻲ أرﺑﻌﺔ ﻛﻮاﻛﺐ وﺛﻼﺛﺔ ﺗﺘﺒﻌﻬﺎ‪ ،‬ﻳ َﻘﺎل أرﺑﻌﺔ ِﻣ ْﻨ َﻬﺎ ﻧﻌﺶ وﺛﻼﺛﺔ ﺑﻨﺎت‪ ،‬واﻟ َﻮا ِﺣﺪ ‪ :‬اﺑﻦ ﻧﻌﺶ ﻷ ﱠن اﻟﻜﻮﻛﺐ ﻣـﺬ ّﻛﺮ ﻓِﻴﺬ ّﻛﺮوﻧـﻪ َﻋـ َﲆ‬ ‫ﺗﺬﻛﲑه‪ُ ،‬ﺷ ﱢﺒﻬﺖ ﺑ َﺤ َﻤﻠﺔ اﻟﻨﻌﺶ ِﰲ ﺗﺮﺑﻴﻌﻬﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨﻠِﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(259 /1) ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐﺔ‪ ،‬ﻻ ْﺑ ِﻦ درﻳﺪ‪ ،(435 /1) ،‬وا ُﳌ ْﺤ َﻜ َﻢ َوا ُﳌ ِﺤﻴﻂ ا ْﻷَ ْﻋ َﻈـﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ِﺳـﻴ َﺪه‪،‬‬ ‫)‪.(374 /1‬‬ ‫)‪ (6‬أي ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺎس‪.‬‬ ‫)‪ (7‬اﳌﺨﺎدع‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ُ :‬ﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎﻳِﻴ ِﺲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻓﺎ ِرس‪،(157/2) ،‬‬ ‫‪92‬‬

‫ِذ ْﻛ ُﺮ)‪ْ َ (1‬ﳾ ٍء ِﳑﱠﺎ ُر ِو َي َﻟ ُﻪ ِﰲ ا َﳌﻨَﺎ َﻣﺎ ِت اﻟ ﱠﺼﺎ َِﳊ ِﺔ َﺑ ْﻌ َﺪ َو َﻓﺎﺗِ ِﻪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‬ ‫أﺧﱪﲏ َﺻﺎ ِﺣﺒﺎ)‪ (2‬اﻟ ﱠﺸ ْﻴﺦ اﻟﻌﻼﻣﺔ َﲨﺎل اﻟ ﱢﺪﻳﻦ اﻟ ﱠﺴ َﻤﻨُﻮدي)‪ ،(4)(3‬أ ﱠن اﻟ ﱠﺸ ْﻴ َﺦ ﺷﻬﺎب اﻟ ﱢﺪﻳﻦ ﺑﻦ اﳋﻴﺎط)‪ (5‬اﳌﻘـﺮئ‬ ‫اﳌﻘﺮئ اﻟﻌﺎﱂ ﻧﻔﻊ اﷲ ﲠ َﲈ‪ِ ،‬ﰲ ﻟﻴﻠﺔ اﳉﻤﻌﺔ ﺳﺎدس ﻋﴩ‪ ،‬ﺷﻬﺮ ذي اﳊﺠﺔ‪ ،‬رأى َﺷﻴْ َﺦ)‪ (6‬ا ِﻹ ْﺳـ َﻼ ِم ﺟـﺎﻟﺲ ﺑﻤﺪرﺳـﺘِﻪ‪،‬‬ ‫وﻫﻲ ﻣﺒﻴﻀ ٌﺔ ﺑﻴﺎ ًﺿﺎ ﺣﺴﻨًﺎ إِ َﱃ اﻟﻐﺎﻳﺔ‪ ،‬واﻟ َﻌ ْﺒﺪ اﻟﻔﻘﲑ)‪ (7‬إِ َﱃ ﺟﺎﻧﺒﻪ‪ ،‬وﻫﻲ ﻣﻜﺴﻴﺔ ﺣﴫ َﻋﺒْﺪاﲏ)‪ (8‬ﻣﻦ أﺣﺴﻦ َﻣـﺎ ﻳﻜـﻮن‪،‬‬ ‫ﻳﻜﻮن‪ ،‬واﻟ ﱠﺸﻴْ ُﺦ ﻳﺘﻜﻠ ُﻢ ﺑﺼﻮ ٍت ﺟﻬﻮر ﱟي َﻋ َﲆ اﻟﻌﺎدة‪ ،‬واﻟ ﱠﺸ ْﻴﺦ ﺷﻬﺎب اﻟ ﱢﺪﻳﻦ َﻗﺎ َل ﻟ َﺸ ْﺨ ٍﺺ ﺑﺠﺎﻧﺒِﻪ‪ :‬اﻟ ﱠﺸ ْﻴﺦ ﻗﺪ َﻣـﺎت‪،‬‬ ‫َﻓ َﻘﺎ َل ﻟﻪ ‪ :‬أ َﻣﺎ ﻋﻠﻤﺖ أ ﱠن اﻟ ُﻌ َﻠ َﲈ َء أﺣﻴﺎ ٌء‪.‬‬ ‫وأﺧﱪﲏ)‪ (9‬اﻟ ﱠﺸ ْﻴﺦ َﲨﺎل اﻟ ﱢﺪﻳﻦ اﻟﺴﻨﺒﺎﻃﻲ)‪ (10‬ﻗﺎر ُئ اﳌﻴﻌﺎ ِد َأ ﱠﻧ ُﻪ َر َأى َﺷﻴْ َﺦ ا ِﻹ ْﺳـ َﻼم‪َ ،‬ﻓ َﻘـﺎ َل ﻟـﻪ ‪ :‬ﻗـﻞ ﻟﻄﻠﺒﺘـﻲ‬ ‫ﻳﺸﺘﻐﻠﻮا ﺑﺎﻟﻌﻠﻢ ﻓﺈن ﻃﻠﺒﺘﻲ)‪ِ (11‬ﻋﻨْﺪ اﷲ ﻋﻠ َﲈء‪.‬‬ ‫و َر َأى)‪ِ (12‬ﰲ ﻟﻴﻠ ٍﺔ أﺧﺮى اﻟ َﻘﺎ ِﴈ ﺑﺪ ُر اﻟ ﱢﺪﻳﻦ)‪ (13‬ﺑﻦ أﰊ اﻟﺒﻘﺎء)‪َ ،(14‬ﻓ َﻘﺎ َل ﻟﻪ ‪َ :‬ﻛﻴْ َﻒ ﺣﺎﻟﻚ؟ َﻓ َﻘﺎ َل ‪ :‬ﺑﺨـﲑ‪ُ ،‬ﺛـ ﱠﻢ‬ ‫َﻗﺎ َل ﻟﻪ ‪ :‬ﻓﻜﻴﻒ ﺣﺎل َﺷﻴْﺦ ا ِﻹ ْﺳ َﻼم)‪(15‬؟ َﻓ َﻘﺎ َل وﻣﻦ ﻣﺜﻞ َﺷ ْﻴﺦ ا ِﻹ ْﺳ َﻼم)‪(16‬؟‬ ‫)‪ (1‬ﻛﺘﺒﺖ ﺑﺨﻂ أﻛﱪ ﳑﱠﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (2‬ﻫﻲ ﻫﻜﺬا ﰲ اﳌﺨﻄﻮط‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﺷﻴﺦ\" ﻣﻦ )ب( و ِﰲ )أ( \"اﻟ ﱠﺸ ْﻴﺦ\"‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﺣﺎﺷﻴﺘﻬﺎ \"ﺷﻴﺦ\"‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ َﻋ ْﺒﺪ ا ِﷲ ﺑﻦ ُ َﳏ ﱠﻤﺪ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ ‪823‬ﻫـ‪.‬‬ ‫واﻟ ﱠﺴ َﻤﻨُﻮدي ﻧﺴﺒﺔ إﱃ َﺳ َﻤﻨُﻮد ﺑﻠﺪ ﺑﻤﴫ ﻋﲆ ﻃﺮﻳﻖ دﻣﻴﺎط‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬إِ ْﻧ َﺒﺎ ِء اﻟ ُﻐﻤﺮ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(396/7) ،‬واﻟﻀﻮ ِء اﻟﻼﻣﻊ‪ ،‬ﻟﻠ ﱠﺴﺨﺎ ِو ّي‪ ،(68/5) ،‬وﻟ ﱢﺐ اﻷﻟﺒﺎب ﰲ ﲢﺮﻳﺮ اﻷﻧﺴـﺎب‪،‬‬ ‫ﻟﻠﺴﻴﻮﻃﻲ‪) ،‬ص‪.(28‬‬ ‫)‪ (5‬ﱂ أﻗﻒ َﻋ َﲆ ﺗﺮﲨﺘﻪ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻣﻜﺴﻮة\"‪.‬‬ ‫)‪ (7‬ﻛﺘﺐ ﻓﻮﻗﻬﺎ \"ﺻﺢ\"‪.‬‬ ‫)‪ (8‬ﻧﺴﺒﺔ إِ َﱃ \" ِرﻳ َﻜﻨﺞ َﻋ ْﺒﺪان\"‪ ،‬وﻫﻲ ﻗﺮﻳﺔ ﻣﻌﺮوﻓﺔ ﺑﻤﺮو َﻋ َﲆ ﻓﺮﺳﺨﲔ ﻣﻨﻬﺎ‪.‬‬ ‫اﻷﻧ َﺴﺎب‪ ،‬ﻟِ ْﻠ ﱠﺴ ْﻤ َﻌﺎ ِ ّﲏ‪.(130/4) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \" َﻗﺎ َل\"‪.‬‬ ‫)‪ُ (10‬ﻫ َﻮ َﻋ ْﺒﺪ ا ِﷲ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‪ ،‬اﻟﻘﺎﻫﺮي ا َﳊ ْﻨ َﺒﲇ‪ ،‬وﻳﻌﺮف ﺑﺎﺑﻦ ﻋﻴﺴﻰ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪882‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻀﻮ َء اﻟﻼﻣﻊ ﻟﻠ ﱠﺴﺨﺎ ِو ّي‪.(11/5) ،‬‬ ‫)‪ (11‬ﻛﻠﻤﺔ \"ﻃﻠﺒﺘﻲ\" ﻣﻦ )ب( و ِﰲ )أ( \"ﻃﺒﺘﻲ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (12‬ﻛﻠﻤﺔ \"رأى\" َﻏ ْﲑ واﺿﺤﺔ ِﰲ )أ( وﻫﻲ ﺷﺒﻪ ﺑﻴﺎض‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (13‬ﻛﺘﺐ ﻓﻮﻗﻬﺎ \"ﺻﺢ\"‪.‬‬ ‫)‪ُ (14‬ﻫ َﻮ َأ ُﺑﻮ َﻋ ْﺒﺪ اﷲِ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟﱪ ﺑﻦ ﳛﻴﻰ‪ ،‬اﻟ ﱡﺴ ْﺒﻜِ ّﻲ‪ ،‬اﻷﻧﺼﺎري‪ ،‬اﳋﺰرﺟﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪807‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟ ﱡﺴ ُﻠﻮ ِك ِﰲ َﻣ ْﻌ ِﺮ َﻓﺔ ُد َو ِل ا ُﳌ ُﻠﻮك‪ ،‬ﻟﻠ َﻤ ْﻘ ِﺮﻳ ِﺰ ّي‪ ،(88/1/4) ،‬و َﻃ َﺒ َﻘـﺎ ِت اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻗـﺎ ِﴈ ُﺷـ ْﻬ َﺒﺔ‪،(60/4) ،‬‬ ‫و َر ْﻓﻊ ا ِﻹ ْ ِﴏ َﻋ ْﻦ ُﻗ َﻀﺎ ِة ِﻣ ْ َﴫ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪) ،‬ص‪.(412‬‬ ‫)‪ِ (15‬ﰲ )ب( \"اﻟ ﱠﺸ ْﻴﺦ\" ﻓﻘﻂ‪.‬‬ ‫)‪ِ (16‬ﰲ )ب( \"اﻟ ﱠﺸ ْﻴﺦ\" ﻓﻘﻂ‪.‬‬ ‫‪93‬‬

‫‪/10‬ب وأﺧﱪﲏ َﺷ ْﻤ ُﺲ اﻟ ﱢﺪﻳ ِﻦ ﺑﻦ اﻷَ َد ِﻣ ّﻲ)‪َ ،(1‬ﻋﻦ اﻟ ﱠﺸ ْﻴ ِﺦ ﺧﲑ اﻟ ﱢﺪﻳﻦ اﻟ َﺒﺎ َﺑﺮﰐ)‪ (2‬اﳊﻨ ِﻔﻲ)‪،(3‬ﻧﻔﻊ اﷲ ﺑﻪ َأ ﱠﻧ ُﻪ‬ ‫َأ ﱠﻧ ُﻪ رأى َﺷ ْﻴﺦ ا ِﻹ ْﺳ َﻼم ﺟﺎﻟ ًﺴﺎ ِﰲ وﺳﻂ َﺣ َﻠ َﻘ ٍﺔ ﻋﻈﻴﻤ ٍﺔ‪ ،‬وأﻧﻪ ﻳﺪرس ﻓِﻴﻬﺎ ﻟﻜﻞ ﻣﻦ ﳚـﻲء ﻣـﻦ اﳊﻠﻘـﺎت‪ ،‬ﻓﺘﻘـﻮم‬ ‫ﺣﻠﻘﺔ‪ ،‬وﺗﻘﻌﺪ ﺣﻠﻘﺔ‪ ،‬ورأى ﻧﺼﺒﺔ ﻣﻦ اﻟ ﱡﺪ ُﺳﻮت)‪ ،(4‬و َﻋﻨﻬﺎ أﻗﻮام ﻳﻘﻄﻌﻮن ِﰲ اﳊﻮاﺋﺞ‪ ،‬وأﻧﻪ ﺳﺄل َﻋﻦ َذﻟِ َﻚ‪َ ،‬ﻓ َﻘﺎ َل‬ ‫َﻓ َﻘﺎ َل ‪َ :‬ﻫ َﺬا ِﺳ َﲈط)‪ (5‬ﻳﻤﺪه َﺷ ْﻴﺦ ا ِﻹ ْﺳ َﻼم ﻛﻞ َﻣﺎ ﻋﻤﻞ در ًﺳﺎ‪.‬‬ ‫وﻫﺬه ﻧﺒﺬ ٌة ﻳﺴﲑ ٌة ﳑﱠﺎ رؤي ﻟﻪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ وأرﺿﺎه‪ ،‬وﺟﻌﻞ اﳉﻨ َﺔ ﻣﺴﺘﻘ ﱠﺮه وﻣﺜﻮاه)‪.(7)(6‬‬ ‫)‪ُ (1‬ﻫ َﻮ ُ َﳏ ﱠﻤﺪ اﳉﻮﻫﺮي‪ ،‬ﻛﺎن ﳑﻦ ﻳﻘﺮئ ﺑﻌﺾ ﻛﺘﺐ اﺑﻦ ﻋﺮﰊ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪834‬ﻫـ‪.‬‬ ‫وا َﻷ َد ِﻣ ّﻲ ﻧﺴﺒﺔ إﱃ ﻣﻦ ﻳﺒﻴﻊ اﻷدم‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﻟﻠﺒﺎب ﰲ ﲥﺬﻳﺐ اﻷﻧﺴﺎب‪ ،‬ﻻﺑﻦ اﻷﺛﲑ اﳉﺰري‪ ،(38/1) ،‬وإِ ْﻧ َﺒﺎ َء اﻟ ُﻐﻤﺮ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(328/8) ،‬واﻟﻀﻮء اﻟﻼﻣﻊ‪،‬‬ ‫ﻟﻠﺴﺨﺎوي‪.(104/10) ،‬‬ ‫)‪ (2‬ﻧﺴﺒﺔ إﱃ َﺑﺎ َﺑﺮﰐ‪ ،‬وﻫﻲ ﻗﺮﻳﺔ ﺑﻨﻮاﺣﻲ ﺑﻐﺪاد‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﻟﻠﺒﺎ َب ﰲ ﲥﺬﻳﺐ اﻷﻧﺴﺎب‪ ،‬ﻻﺑﻦ اﻷﺛﲑ اﳉﺰري‪.(99/1) ،‬‬ ‫)‪ُ (3‬ﻫ َﻮ ﺧﻠﻴﻞ ﺑﻦ َﻋ ْﺒﺪ ا ِﷲ اﻟ َﻌ ْﻴ َﻨ َﺘﺎ ِ ّﰊ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪806‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟﻀﻮ ِء اﻟﻼﻣﻊ ﻟﻠ ﱠﺴﺨﺎ ِو ّي‪ ،(199/3) ،‬وﻣﻠﺨﺼﻬﺎ ِﰲ اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟﺴـﻨﻴﺔ ِﰲ َﺗـ َﺮا ِﺟﻢ ا َﳊﻨَ ِﻔ ﱠﻴـﺔ‪ ،‬ﻟﻠﺘﻘـﻲ اﻟﻐـﺰي‪،‬‬ ‫)‪.(219/3‬‬ ‫)‪ (4‬ﲨﻊ َد ْﺳﺖ‪ ،‬و ُﻫﻮ ﻣﻦ اﻟﺜﻴﺎب َﻣﺎ ﻳﻠﺒﺴﻪ اﻹﻧﺴﺎن وﻳﻜ ِﻔﻴﻪ ﻟﱰدده ِﰲ ﺣﻮاﺋﺠﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺗﺎ َج اﻟ َﻌ ُﺮو ِس ﻣﻦ ﺟﻮاﻫﺮ اﻟﻘـﺎﻣﻮس‪ ،‬ﻟِﻠ ﱠﺰﺑﻴـﺪي‪ ،(518/4) ،‬واﳌﺼـﺒﺎ َح اﳌﻨـﲑ ِﰲ ﻏﺮﻳـﺐ اﻟﴩـح اﻟﻜﺒـﲑ‪ ،‬ﻟﻠﺮاﻓﻌـﻲ‪،‬‬ ‫ﻟﻠ ِﻔﻴﻮﻣﻲ‪.(207 /1) ،‬‬ ‫)‪ (5‬أي َﻣﺎ ُﻳ َﻤ ﱡﺪ ﻣﻦ اﻟﻄﻌﺎم‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻘﺎﻣﻮ َس ا ُﳌ ِﺤﻴﻂ‪ ،‬ﻟﻠ ِﻔﲑوز َأ َﺑﺎ ِد ﱢي‪) ،‬ص ‪ ،(867‬وﺗﺎ َج اﻟ َﻌ ُﺮو ِس ﻣﻦ ﺟﻮاﻫﺮ اﻟﻘﺎﻣﻮس‪ِ ،‬ﻟﻠ ﱠﺰﺑﻴﺪي‪.(386 /19) ،‬‬ ‫)‪ (6‬ﻋﺒﺎرة \"وأرﺿﺎه‪ ،‬وﺟﻌﻞ اﳉﻨﺔ ﻣﺴﺘﻘﺮه وﻣﺜﻮاه\" ﻣﻦ )ب( وﻏﲑ ﻣﻮﺟﻮدة ِﰲ )أ(‪.‬‬ ‫)‪ (7‬وﳑﻦ رآه أﻳ ًﻀﺎ ِﰲ اﳌﻨﺎم اﻟﻘﻠﻘﺸﻨﺪي‪ ،‬ﺣﻴﺚ ﻗﺎل ِﰲ ﻗﻼﺋ ِﺪ اﳉﲈن‪) ،‬ص‪\" : (135‬رأﻳﺖ رﺳﻮل اﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻣﺮة ِﰲ‬ ‫ِﰲ اﻟﻨﻮم ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻳﺎ رﺳﻮل اﷲ‪ ،‬ﻋ ّﻤﻦ ﻧﺄﺧﺬ اﻟﻌﻠـﻢ ِﰲ ﻋﴫـﻧﺎ؟ َﻓ َﻘـﺎ َل ‪ :‬ﻋﻠـﻴﻜﻢ ﺑﺎﻟ ﱠﺸـ ْﻴﺦ ِ َﴎاج اﻟـﺪﻳﻦ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِـ ّﻲ‪ .‬ﻓﺄﻋـﺪ ُت‬ ‫اﻟﺴﺆال‪ ،‬ﻓﺄﻋﺎد اﳉﻮاب‪ ،‬ﻓﺄﻋﺪ ُت اﻟﺴﺆال‪ ،‬ﻓﺄﻋﺎد اﳉﻮاب‪ ،‬ﺛﻼﺛ ًﺎ‪ .‬ﻓﻘﺼﺼﺖ ﻋﻠﻴﻪ اﻟﺮؤﻳﺎ‪َ ،‬ﻓ َﻘـﺎ َل ‪ :‬ﻫـﺬه اﻟﺮؤﻳـﺎ ُروﻳـﺖ ﱄ ﻣﻨـﺬ‬ ‫ﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬وﻟﻜﻦ ﻛﺎن ﻓﻴﻬﺎ ﻋﻤﺮ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ\"‪.‬‬ ‫‪94‬‬

‫ذﻛ ُﺮ َ ْﳾ ٍء ﻣ َﻦ اﻟ ﱢﺮ َوا َﻳ ِﺔ َﻋ ْﻨﻪ)‪َ - (1‬ر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪-‬‬ ‫أﺧﱪﲏ واﻟﺪي َﺷﻴْ ُﺦ ا ِﻹ ْﺳ َﻼم‪َ ،‬ﻗﺎ َل َأ ْﺧ َ َﱪ َﻧﺎ اﻟ ﱠﺸ ْﻴﺦ زﻳ ُﻦ اﻟ ﱢﺪﻳﻦ أﺑﻮ َﺑ ْﻜﺮ ﺑﻦ َﻗﺎ ِﺳـﻢ اﻟ ﱠﺮﺣﺒِـ ّﻲ)‪ ،(2‬واﻟ ﱠﺸـ ْﻴ ُﺦ أﺑـﻮ‬ ‫ُﻋ َﻤﺮ َﻋﺒْ ُﺪ اﻟ ﱠﺮ ْ َﲪ ِﻦ ﺑﻦ ا َْﳊﺎﻓِﻆ أﰊ ا َﳊ ﱠﺠﺎ ِج ُﻳﻮ ُﺳﻒ اﳌِ ﱢﺰ ّي إﺟﺎز ًة‪ ،‬إ ْن ﱂْ ﻳﻜ ْﻦ ﺳ َﲈ ًﻋﺎ ﻗﻠﻴﻼً)‪َ ،(3‬ﻗﺎ َﻻ ‪َ :‬أ ْﺧ َ َﱪ َﻧـﺎ َﻋﺒْـﺪ اﳋـﺎﻟﻖ‬ ‫اﺑﻦ َﻋ ْﺒﺪ اﻟ ﱠﺴ َﻼم ﺑﻦ ُﻋ ْﻠ َﻮا َن)‪َ ،(4‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ ﻣﻮﻓﻖ اﻟ ﱢﺪﻳﻦ‪ ،‬أﺑﻮ ُ َﳏ ﱠﻤﺪ َﻋ ْﺒﺪ اﷲِ ﺑﻦ ُﻗ َﺪا َﻣـﺔ اﳌَ ْﻘـ ِﺪ ِ ّﳼ‪َ ،‬ﻗـﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧـﺎ أﺑـﻮ‬ ‫ُز ْر َﻋﺔ َﻃﺎ ِﻫﺮ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻃﺎ ِﻫﺮ اﳌَ ْﻘ ِﺪ ِ ّﳼ‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ أﺑﻮ َﻣﻨْ ُﺼﻮر ُ َﳏ ﱠﻤﺪ ﺑﻦ اﳊﺴـﲔ ﺑـﻦ َأ ْ َﲪـﺪ)‪ (5‬ﺑـﻦ ا َﳍ ْﻴـﺜَﻢ)‪َ ،(6‬ﻗـﺎ َل‬ ‫َأ ْﺧ َ َﱪ َﻧﺎ اﻟ َﻘﺎ ِﺳ ُﻢ ﺑﻦ َأ ِﰊ َﻣﻨْ ُﺼﻮر)‪ (7‬ا َﳋﻄِﻴﺐ اﻟ َﻘ ْﺰ ِوﻳﻨِ ّﻲ)‪َ ،(8‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ َأ ُﺑﻮ ا َْﳊ َﺴ ِﻦ َﻋِ ّﲇ ﺑ ُﻦ إِ ْﺑ َﺮا ِﻫ ْﻴ َﻢ ﺑـ ِﻦ َﺳـ َﻠ َﻤ َﺔ ْﺑـﻦ َﺑ ْﺤـﺮ‬ ‫اﻟ َﻘ ﱠﻄﺎن)‪َ ،(9‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ َأ ُﺑﻮ َﻋﺒْﺪ ا ِﷲ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ْﺑ ُﻦ َﻣﺎ َﺟﻪ اﻟﻘﺰوﻳﻨﻲ)‪َ ،(10‬ﻗﺎ َل‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ اﻟ ﱠﺮﺑِﻴ ُﻊ ْﺑ ُﻦ ُﺳ َﻠﻴْ َﲈ َن َو َﺣ ْﺮ َﻣ َﻠ ُﺔ ا ْﺑـ ُﻦ‬ ‫)‪ (1‬ﻛﺘﺒﺖ \"اﻟﺮاواﻳﺔ\"‪ُ ،‬ﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮف اﻷﻟﻒ اﻷول‪.‬‬ ‫)‪ُ (2‬ﻫ َﻮ اﻟ ﱠﺸ ْﻴﺦ ا ُﳌ َﺤ ﱢﺪث‪ ،‬اﺑﻦ اﻟ ﱠﺸ ْﻴﺦ زﻛﻲ اﻟ ﱢﺪﻳﻦ َﻗﺎ ِﺳﻢ ﺑﻦ َأ ِﰊ ﺑﻜﺮ ﺑﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ﺗﺮﺟﻢ اﻟﻜﻨﺎﲏ‪ ،‬اﳌﻠﻘﺐ ﺑـﺎﺑﻦ ﺗـﺮﺟﻢ‪ُ ،‬ﺗـ ُﻮ ﱢ َﰲ‬ ‫َﺳﻨَﺔ ‪746‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ﻣﻌﺠ ِﻢ ﳏﺪﺛﻲ اﻟ ﱠﺬ َﻫﺒِ ّﻲ‪) ،‬ص‪ ،(205‬واﻟ ﱠﺮ ﱢد اﻟ َﻮاﻓِﺮ‪ ،‬ﻻ ْﺑ ِﻦ َﻧﺎ ِ ِﴏ اﻟ ﱢﺪﻳ ِﻦ اﻟ ﱢﺪ َﻣ ْﺸﻘ ّﻲ‪) ،‬ص‪ ،(135‬واﻟﺴﻠﻮ ِك َﳌِ ْﻌ ِﺮ َﻓﺔ‬ ‫ُد َو ِل ا ُﳌ ُﻠﻮك‪ ،‬ﻟﻠﻤﻘﺮﻳﺰي‪.(792/3/2) ،‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻗﻠﻴ ًﻼ\" ﻣﻦ )ب( وﻫﻲ َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )أ(‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ﻣﻌﺠ ِﻢ ﳏﺪﺛﻲ اﻟ ﱠﺬ َﻫﺒِ ّﻲ‪) ،‬ص‪ ،(96‬وأﻋﻴﺎ ِن اﻟﻌﴫ وأﻋﻮان اﻟﻨﴫـ‪ ،‬ﻟﻠ ﱠﺼـ َﻔ ِﺪ ّي‪ ،(20/3) ،‬وذﻳـ ِﻞ اﻟ ﱠﺘ ْﻘﻴِﻴـﺪ‪،‬‬ ‫ﻟﻠﺘﻘﻲ اﻟﻔﺎﳼ‪ ،(118/2) ،‬و َﺷ َﺬ َرا ِت اﻟ ﱠﺬ َﻫﺐ‪ ،‬ﻻ ْﺑ ِﻦ اﻟﻌ َﲈد ا َﳊ ْﻨ َﺒﲇ‪.(435/5) ،‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \" َأ ْ َﲪﺪ\" ﻣﻦ )ب( وﻫﻲ َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )أ(‪.‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨ َﺘﻪ ِﰲ ‪ :‬اﻟﺘﺪوﻳ ِﻦ ِﰲ أﺧﺒﺎر َﻗ ْﺰ ِوﻳﻦ‪ ،‬ﻟﻠﺮاﻓﻌـﻲ‪ ،(263 /1) ،‬واﻟ ﱠﺘ ْﻘ ِﻴﻴـ ِﺪ ﳌﻌﺮﻓـﺔ رواة اﻟﺴـﻨﻦ واﳌﺴـﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑـ ِﻦ ﻧﻘﻄـﺔ‪،‬‬ ‫)ص‪ ،(63‬واﳌﻌ ِﲔ ِﰲ َﻃ َﺒ َﻘﺎت ا ُﳌ َﺤ ﱢﺪﺛﲔ‪ ،(145) ،‬و ِﺳ َﲑ ِ َأ ْﻋ َﻼ ِم اﻟﻨﱡ َﺒ َﻼ ِء‪ ،(530/18) ،‬ﻛﻼﳘﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ ِ‪ ،‬وﺗﺒﺼﲑ اﳌﻨﺘﺒﻪ ﺑﺘﺤﺮﻳـﺮ‬ ‫اﳌﺸﺘﺒﻪ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(1385 /4) ،‬‬ ‫)‪ (7‬ﻫﻲ ﻫﻜﺬا ِﰲ اﻟﻨﺴﺨﺘﲔ \"ﻣﻨﺼﻮر\"‪َ ،‬واﻟ ﱠﺼ َﻮاب \"اﳌﻨﺬر\"‪ ،‬وﻟﻌﻠﻪ ﻗﺼﺪ ﻧﺴﺒﺘﻪ إِ َﱃ ﺟﺪه َأ ُﺑﻮ اﳌﻨﺼﻮر‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟ ﱠﺘ ْﻘ ِﻴﻴ ِﺪ ﳌﻌﺮﻓﺔ رواة اﻟﺴﻨﻦ واﳌﺴﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑ ِﻦ ﻧﻘﻄﺔ‪) ،‬ص‪ ،(429‬واﳌﻘﺘﻨﻰ ِﰲ ﴎد اﻟﻜﻨﻰ‪ ،(330/1) ،‬و َﺗﺎ ِرﻳ ِﺦ‬ ‫و َﺗﺎ ِرﻳ ِﺦ ا ِﻹ ْﺳ َﻼم‪ِ ،(194/28) ،‬ﻛ َﻼ ُ َﳘﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.‬‬ ‫)‪ (9‬ﺗﻠﻤﻴﺬ اﺑﻦ َﻣﺎﺟﻪ وراوي ﺳﻨﻨﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟﺘـﺪوﻳ ِﻦ ِﰲ أﺧﺒـﺎر َﻗـ ْﺰ ِوﻳﻦ‪ ،‬ﻟﻠﺮاﻓﻌـﻲ‪ ،(318/3) ،‬واﻟ ﱠﺘ ْﻘ ِﻴﻴـ ِﺪ ﳌﻌﺮﻓـﺔ رواة اﻟﺴـﻨﻦ واﳌﺴـﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑـ ِﻦ ﻧﻘﻄـﺔ‪،‬‬ ‫)ص‪ ،(401‬و ِﺳ َ ِﲑ َأ ْﻋ َﻼ ِم اﻟ ﱡﻨ َﺒ َﻼ ِء‪ ،(463/15) ،‬وﺗﺬﻛﺮ ِة اﳊﻔﺎظ‪ ،(856 /3) ،‬ﻛﻼﳘﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.‬‬ ‫)‪ (10‬ﻋﺒﺎرة \" َﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ َأ ُﺑﻮ ا َﳊ َﺴﻦ َﻋِ ّﲇ ﺑﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺑﺤﺮ اﻟ َﻘ ﱠﻄﺎن‪َ ،‬ﻗﺎ َل َأ ْﺧ َ َﱪ َﻧﺎ َأ ُﺑﻮ َﻋ ْﺒﺪ اﷲِ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ َﻣﺎﺟﻪ‬ ‫اﻟ َﻘ ْﺰ ِوﻳﻨﻲ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫‪95‬‬

‫ا ْﺑ ُﻦ َ ْﳛﻴَﻰ)‪َ ،(1‬ﻗﺎ َﻻ)‪َ : (2‬ﺣ ﱠﺪ َﺛﻨَﺎ ُ َﳏ ﱠﻤ ُﺪ ْﺑ ُﻦ إِ ْد ِرﻳ َﺲ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ َﻣﺎﻟِﻚ ْﺑ ُﻦ َأ َﻧ ٍﺲ‪َ ،‬ﻋ ْﻦ َﻋ ْﻤـ ِﺮو)‪ْ (3‬ﺑـ ِﻦ َ ْﳛ َﻴـﻰ)‪َ ،(4‬ﻋـ ْﻦ‬ ‫َأﺑِﻴ ِﻪ)‪َ ،(5‬أ ﱠﻧ ُﻪ َﻗﺎ َل ِﻟ َﻌ ْﺒﺪ اﷲِ ْﺑ ِﻦ َز ْﻳ ٍﺪ ‪َ -‬و ُﻫ َﻮ َﺟ ﱡﺪ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ َ ْﳛﻴَﻰ‪َ : -‬ﻫ ْﻞ َﺗ ْﺴ َﺘﻄِﻴ ُﻊ َأ ْن ُﺗ ِﺮ َﻳﻨِﻲ َﻛ ْﻴ َﻒ َﻛﺎ َن َر ُﺳﻮ ُل اﷲِ َﺻـ ﱠﲆ ا ُﷲ‬ ‫)‪ُ (1‬ﻫ َﻮ َأ ُﺑﻮ ﺣﻔﺺ‪ ،‬ﺣﺮﻣﻠﺔ ﺑﻦ ﳛﻴﻰ ﺑﻦ َﻋ ْﺒﺪ ا ِﷲ اﳌِ ْ ِﴫ ّي‪ ،‬اﻟﺘﺠﻴﺒﻰ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ ‪243‬ﻫـ‪.‬‬ ‫َو ﱠﺛ َﻘﻪ اﻟ ُﻌ َﻘ ْﻴِ ّﲇ‪ ،‬وﻛﺬا اﻟ ﱠﺬ َﻫﺒِ ّﻲ ِﰲ ﻣﻮﺿﻊ‪َ ،‬و َزا َد ‪\" :‬ﻳﻐﺮب ﻟﻜﺜﺮة رواﻳﺘﻪ\"‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي ‪ :‬ﻳﻜﺘﺐ َﺣ ِﺪﻳﺜﻪ وﻻ ﳛﺘﺞ ﺑﻪ‪.‬‬ ‫َو َﻗﺎ َل اﻟﻨﱠ َﺴﺎ ِﺋ ّﻲ ‪َ \" :‬ﻣﺎ َأ ْﻋ َﻠﻢ ﺑﻪ ﺑﺄ ًﺳﺎ‪ ،‬دﺧﻠ ُﺖ ِﻣﴫ و ُﻫﻮ ﻣﺮﻳﺾ‪ ،‬ﱂ أﻛﺘﺐ َﻋﻨﻪ\"‪ ،‬و َﻛﺎ َن َأ ْ َﲪﺪ ﺑﻦ ﺻﺎﻟﺢ ﻻ ﳛﺪث ﻣﻦ ﻳﺒﺪأ ﺑﺤﺮﻣﻠﺔ وﻣﻦ‬ ‫ﳚﺎﻟﺴﻪ وﳛﺪث َﻋﻨﻪ‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ ﻋﺪي ‪\" :‬ﻗﺪ َﺗ َﺒ ﱠﺤﺮ ُت َﺣ ِﺪﻳﺚ ﺣﺮﻣﻠﺔ‪ ،‬وﻓﺘﺸﺘﻪ اﻟ َﻜﺜِﲑ ﻓﻠﻢ أﺟﺪ ِﰲ َﺣ ِﺪﻳﺜﻪ َﻣﺎ ﳚﺐ أن ﻳﻀﻌﻒ ﻣﻦ أﺟﻠﻪ‪َ ،‬ﻫ َﺬا ﺑﻌـﺪ أن َﻗـﺎ َل‪:‬‬ ‫ﺣﺪث َﻋﻦ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ﺑﺎﻟ ُﻜ ُﺘﺐ وﺑﺤﻜﺎﻳﺎت ﻣﻨﺜﻮرة ﱂ ﻳﺮوﻫﺎ أﺣﺪ ﻏﲑه‪ ،‬و ِﻛ َﺘﺎب اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ اﻟﺬي َر َوا ُه ﺣﺮﻣﻠﺔ َﻋﻨـﻪ ﻓِﻴـﻪ زﻳـﺎدات َﻛﺜِـﲑة‬ ‫ﻟﻴﺴﺖ ِﻋﻨْﺪ أﺣﺪ\"‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺬ َﻫﺒِ ّﻲ ﻓِﻴﻪ ‪َ :‬ﺻ ُﺪو ٌق ﻣﻦ أوﻋﻴﺔ اﻟﻌﻠﻢ‪ ،‬وﻛﺬا اﺑﻦ َﺣ َﺠﺮ‪.‬‬ ‫َو َﺿ ﱠﻌ َﻔ ُﻪ ﻋﺒﺪ اﷲ ﺑﻦ ﳏﻤﺪ اﻟ َﻔ ْﺮﻫﺎذاﲏ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬وإن ﺗﻜﻠﻢ ﻓِﻴﻪ ﺑﻌﻀﻬﻢ‪ ،‬ﻓﻬﻮ ﺻﺪوق‪ ،‬ورواﻳﺘﻪ ﻫﻨﺎ ﻣﻘﺮوﻧﺔ ﺑﺮواﻳـﺔ اﻟﺮﺑﻴـﻊ ﺑـﻦ ﺳـﻠﻴ َﲈن‪ ،‬اﻟﺘﻠﻤﻴـﺬ اﳌـﻼزم ﻟﻺ َﻣـﺎم اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ‪،‬‬ ‫ﻓﺎﻹﺳﻨﺎ ُد َﺻ ِﺤﻴﺢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(274/3) ،‬وﺗﺴﻤﻴ َﺔ ﻣﺸﺎﻳﺦ َأ ِﰊ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ َأ ْ َﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺑﻦ َﻋِ ّﲇ اﻟﻨﱠ َﺴﺎﺋِ ّﻲ‪) ،‬ص‪،(72‬‬ ‫واﻟ ﱡﻀ َﻌ َﻔﺎ َء اﻟ َﻜﺒِﲑ‪ ،‬ﻟﻠ ُﻌ ِﻘ ْﻴِ ّﲇ‪ ،(345/1) ،‬واﻟﻜﺎﻣ َﻞ ِﰲ اﻟﻀﻌﻔﺎء‪ ،‬ﻻ ْﺑ ِﻦ ﻋﺪي‪ ،(458/2) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،(317/1) ،‬واﻟ ِﻌ َ َﱪ ِﰲ َﺧـ َ ِﱪ‬ ‫َﻣ ْﻦ َﻏ َﱪ‪ ،(346/1) ،‬و ِذ ْﻛ َﺮ أﺳ َﲈء ﻣﻦ ﺗﻜﻠـﻢ ﻓِﻴـﻪ و ُﻫـﻮ ﻣﻮﺛـﻖ‪) ،‬ص ‪ ،(66‬ﺛﻼﺛﺘﻬـﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪،(210/2) ،‬‬ ‫و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(1175) ،‬ﻛِ َﻼ ُ َﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \" َﻗﺎ َل\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻋﻤﺮ\"‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ ﻋﻤﺮو ﺑﻦ ﳛﻴﻰ ﺑﻦ ُﻋ َﲈرة ﺑﻦ َأ ِﰊ ﺣﺴﻦ ا َﻷﻧﺼﺎري‪ ،‬ا َﳌﺎ ِز ِ ّﲏ‪ ،‬اﳌَ َﺪ ِ ّﲏ‪ ،‬اﺑﻦ ﺑﻨﺖ َﻋ ْﺒﺪ اﷲِ ﺑﻦ زﻳﺪ ﺑﻦ ﻋﺎﺻـﻢ ا َﻷﻧﺼـﺎري اﻟﺼـﺤﺎﰊ‬ ‫اﳌَ ْﺸ ُﻬﻮر‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ ﺑﻌﺪ َﺳﻨَﺔ ‪130‬ﻫـ‪.‬‬ ‫َو ﱠﺛ َﻘﻪ اﺑﻦ ﺳﻌﺪ‪ ،‬وا ْﺑﻦ َﻣ ِﻌﲔ‪َ ،‬و َزا َد ‪َ \" :‬ﻛﺜِﲑ ا َْﳊ ِﺪﻳﺚ\"‪ ،‬واﻟ ِﻌ ْﺠِ ّﲇ‪ ،‬و َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي واﺑﻦ ِﺧ َﺮاش واﻟ ﱠﻨ َﺴﺎ ِﺋ ّﻲ‪ ،‬واﺑﻦ ِﺣ ﱠﺒﺎن‪ ،‬ﺣﻴﺚ َﻗـﺎ َل‬ ‫ﻓِﻴﻪ ‪ :‬ﻣﻦ ﺛﻘﺎ ِت أﻫ ِﻞ ا َﳌ ِﺪﻳﻨَﺔ وﻣﺘﻘﻨﻴﻬﻢ‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،‬و َﻗﺎ َل َﻣ ﱠﺮة ‪ :‬وﺛﻘﻮه‪ ،‬وﻛﺬا وﺛﻘﻪ اﺑﻦ َﺣ َﺠﺮ‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ ﻣﺮة ‪َ :‬و ﱠﺛ َﻘﻪ اﳉﻤﻬﻮر‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ َﻣ ِﻌﲔ ﻣﺮة ‪َ :‬ﺻﺎ ِﻟﺢ‪َ ،‬وﺑِ ِﻤ ْﺜ ِﻞ َﻗﻮﻟِ ِﻪ َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ‪ ،‬ووﺻﻔﻪ ا ْﺑﻦ َﻣ ِﻌﲔ ﻣﺮة ﺑﺼﻮﻳﻠﺢ وﻟﻴﺲ ﺑﺎﻟ َﻘ ِﻮ ّي‪.‬‬ ‫وﻗﺪ ﺑﲔ ﻣﻌﺎوﻳﺔ ﺑﻦ ﺻﺎﻟﺢ َﻋﻦ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ﺳﺒﺐ ﺗﻀﻌﻴﻔﻪ ﻟﻪ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪َ :‬ﻗﺎ َل اﺑ ُﻦ َﻣ ِﻌﲔ ‪ :‬ﺛِ َﻘﺔ إﻻ أﻧﻪ ا ْﺧ ُﺘ ِﻠ َﻒ ﻋﻠﻴﻪ ِﰲ َﺣ ِﺪﻳﺜﲔ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘﺔ‪ ،‬ﺣﻴﺚ إ ﱠن اﻷﻏﻠ َﺐ َﻋ َﲆ ﺗﻮﺛﻴ ِﻘﻪ‪ ،‬وﱂ ُﻳ ْﺬﻛ ْﺮ ﻓِﻴﻪ ﺟﺮ ٌح ﻣﻔ ٌﴪ‪ ،‬وﻣﻦ ﺗﻜﻠ َﻢ ﻓِﻴﻪ َو ﱠﺛ َﻘﻪ ِﰲ َﻏ ْﲑ ﻣﻜﺎن‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(496/7) ،‬و َﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌـﲔ )رواﻳـﺔ اﻟـﺪارﻣﻲ(‪) ،‬ص‪ ،(138‬وﻣﻌﺮﻓـ َﺔ اﻟ ﱢﺜ َﻘـﺎت ﻟﻠﻌﺠـﲇ‪،‬‬ ‫)‪ ،(188/2‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ َﺣـﺎﺗِﻢ‪ ،(269/3) ،‬واﻟ ﱢﺜ َﻘـﺎ ِت‪ ،(215/7) ،‬وﻣﺸـﺎﻫ َﲑ ﻋﻠـ َﲈء اﻷﻣﺼـﺎر‪) ،‬ص‪،(138‬‬ ‫ﻛﻼﳘﺎ ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪ ،‬و َ ْﲥـ ِﺬﻳ َﺐ ا ْﻟ َﻜـ َﲈل‪ ،‬ﻟﻠ ِﻤـ ﱢﺰ ّي‪ ،(297/22) ،‬وا ْﻟ َﻜﺎ ِﺷـ َﻒ‪ ،(91/2) ،‬وﻣﻴـﺰا َن اﻻﻋﺘـﺪال‪ ،(352/5) ،‬ﻛﻼﳘـﺎ‬ ‫ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(5139) ،‬وﻫﺪ َي اﻟﺴﺎري‪) ،‬ص‪ ،(432‬ﻛﻼﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ ﳛﻴﻰ ﺑﻦ ﻋ َﲈرة اﳌَﺎ ِز ِ ّﲏ اﻷَﻧ َﺼﺎ ِر ّي‪ ،‬ﻣﺘﻔ ٌﻖ َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ‪َ ،‬ﻫ َﺬا َﻣﺎ ﺣﻜﺎه اﻟﻨﱠ َﻮ ِو ّي‪ ،‬و ﺑﻌﺪ اﻟﺒﺤﺚ ﻧﻮاﻓﻘﻪ ﻋﲆ ذﻟﻚ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪ ،(522/5) ،‬واﳍﺪاﻳ َﺔ واﻹرﺷﺎد ِﰲ ﻣﻌﺮﻓـﺔ أﻫـﻞ اﻟ ﱢﺜ َﻘـﺔ واﻟﺴـﺪاد‪ ،‬ﻟﻠﻜﻼﺑـﺎذي‪ ،(797/2) ،‬و َ ْﲥـ ِﺬﻳ َﺐ‬ ‫ا َﻷ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،(155/2) ،‬و َ ْﲥ ِﺬﻳ َﺐ ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤـ ﱢﺰ ّي‪ ،(474/31) ،‬وا ْﻟ َﻜﺎ ِﺷـ َﻒ‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(372/2) ،‬و َﺗ َﻘ ِﺮﻳـ َﺐ‬ ‫اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(7612) ،‬‬ ‫‪96‬‬

‫اﷲُ َﻋ َﻠﻴْ ِﻪ َو َﺳ ﱠﻠ َﻢ َﻳﺘَ َﻮ ﱠﺿﺄُ؟ َﻓ َﻘﺎ َل َﻋ ْﺒﺪ ا ِﷲ ْﺑ ُﻦ َز ْﻳ ٍﺪ ‪َ :‬ﻧ َﻌ ْﻢ‪َ ،‬ﻓـ َﺪ َﻋﺎ ﺑِ َﻮ ُﺿـﻮ ٍء‪َ ،‬ﻓـﺄَ ْﻓ َﺮ َغ َﻋـ َﲆ َﻳ َﺪ ْﻳـ ِﻪ‪َ ،‬ﻓ َﻐ َﺴـ َﻞ َﻳ َﺪ ْﻳـ ِﻪ َﻣـ ﱠﺮ َﺗ ْ ِﲔ ُﺛـ ﱠﻢ‬ ‫َﲤَ ْﻀ َﻤ َﺾ‪َ ،‬وا ْﺳ َﺘﻨْﺜَ َﺮ)‪َ (1‬ﺛ َﻼ ًﺛﺎ‪ُ ،‬ﺛ ﱠﻢ َﻏ َﺴ َﻞ َو ْﺟ َﻬ ُﻪ َﺛ َﻼ ًﺛﺎ‪ُ ،‬ﺛ ﱠﻢ َﻏ َﺴ َﻞ َﻳ َﺪ ْﻳ ِﻪ َﻣ ﱠﺮ َﺗ ْ ِﲔ)‪(2‬إِ َﱃ اﳌِْ ْﺮ َﻓ َﻘ ْ ِﲔ‪ُ ،‬ﺛ ﱠﻢ َﻣ َﺴ َﺢ َر ْأ َﺳ ُﻪ ﺑِﻴَ َﺪ ْﻳـ ِﻪ‪َ ،‬ﻓ َﺄ ْﻗﺒَـ َﻞ‬ ‫ِﲠِ َﲈ َو َأ ْد َﺑ َﺮ‪َ ،‬ﺑ َﺪ َأ ﺑِ ُﻤ َﻘ ﱠﺪ ِم َر ْأ ِﺳ ِﻪ‪ُ ،‬ﺛ ﱠﻢ َذ َﻫ َﺐ ِﲠِ َﲈ إِ َﱃ َﻗ َﻔﺎ ُه‪ُ ،‬ﺛ ﱠﻢ َر ﱠد ُ َﳘﺎ َﺣ ﱠﺘﻰ َر َﺟ َﻊ إِ َﱃ ا َﳌ َﻜﺎ ِن ا ﱠﻟ ِﺬي َﺑ َﺪ َأ ِﻣ ْﻨ ُﻪ‪ُ ،‬ﺛ ﱠﻢ َﻏ َﺴـ َﻞ ِر ْﺟ َﻠ ْﻴـ ِﻪ‪.‬‬ ‫َﻫ َﺬا َﺣ ِﺪﻳ ٌﺚ َﺻ ِﺤﻴ ٌﺢ)‪،(3‬رواه)‪َ (4‬أ ْﺻ َﺤﺎ ُب اﻟ ُﻜ ُﺘ ِﺐ اﻟ ﱢﺴ ﱠﺘ ِﺔ‪ ،‬ﻣﻦ َﻃ ِﺮﻳ ِﻖ َﻣﺎﻟِﻚ وﻏﲑه‪.‬‬ ‫َر َوا ُه اﻟ ُﺒ َﺨﺎ ِر ﱡي ِﰲ اﻟ ﱠﻄ َﻬﺎ ِر ِة َﻋﻦ َﻋ ْﺒ ِﺪ ا ِﷲ ﺑ ِﻦ ُﻳﻮ ُﺳﻒ‪َ ،‬ﻋﻦ َﻣﺎﻟِﻚ ﺑﻪ)‪ ،(5‬و ُﻣ ْﺴـﻠِ ٌﻢ ﻓِﻴـﻪ)‪َ (6‬ﻋـﻦ إِ ْﺳـ َﺤﺎق ْﺑـ ِﻦ‬ ‫ُﻣﻮ َﺳﻰ)‪َ ،(7‬ﻋ ْﻦ َﻣ ْﻌ ٍﻦ)‪َ ،(8‬ﻋ ْﻦ َﻣﺎﻟِﻚ ﺑﻪ)‪ ،(9‬وأﺑﻮ َداود َﻋﻦ اﻟ َﻘ ْﻌ َﻨﺒِ ّﻲ‪َ ،‬ﻋﻦ َﻣﺎﻟِﻚ ﺑـﻪ)‪ ،(10‬واﻟ ﱢ ْﱰ ِﻣـ ِﺬ ّي َﻋـ ْﻦ إِ ْﺳـ َﺤﺎق ْﺑـ ِﻦ‬ ‫ُﻣﻮ َﺳﻰ اﻷَﻧ َﺼﺎ ِر ﱢي‪َ ،‬ﻋ ْﻦ َﻣ ْﻌ ٍﻦ‪َ ،‬ﻋ ْﻦ)‪َ (11‬ﻣﺎﻟِﻚ )‪(12‬ﺑﻪ ‪ ،‬ﳐﺘ ًﴫا)‪ ،(13‬واﻟﻨﱠ َﺴﺎﺋِ ّﻲ َﻋﻦ ُﻋ ْﺘ َﺒ َﺔ ْﺑ ِﻦ َﻋ ْﺒﺪ اﷲِ اﻟ َﻴ ْﺤ َﻤ ِﺪ ﱢي)‪َ ،(14‬ﻋﻦ‬ ‫)‪ (1‬ﻋﺒﺎرة \"ﻓﻐﺴﻞ ﻳﺪﻳﻪ ﻣﺮﺗﲔ‪ُ ،‬ﺛ ﱠﻢ ﲤﻀﻤﺾ واﺳﺘﻨﺜﺮ ﺛﻼ ًﺛﺎ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (2‬ﻛﺮرت ﻛﻠﻤﺔ \"ﻣﺮﺗﲔ\" ِﰲ )ب(‪.‬‬ ‫)‪ (3‬ﻋﺒﺎرة \" َﺣ ِﺪﻳﺚ َﺻ ِﺤﻴﺢ\" أﳊﻘﺖ ِﰲ ﺣﺎﺷﻴﺔ )أ( وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ﺑﻌﺪ ﻛﻠﻤﺔ \" َر َوا ُه\" ﻛﻠﻤﺔ‪ُ ،‬ﺛ ﱠﻢ ُ ِﴐ َب ﻋﻠﻴﻬﺎ‪ ،‬وﻫﻲ َﻏ ْﲑ واﺿﺤﺔ‪.‬‬ ‫)‪َ (5‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (4) ،(46/1) :‬ﻛ َﺘﺎب ا ْﻟ ُﻮ ُﺿﻮ ِء‪َ (38) ،‬ﺑﺎ ُب َﻣ ْﺴ ِﺢ اﻟ ﱠﺮ ْأ ِس ُﻛ ﱢﻠ ِﻪ‪.(185) ،‬‬ ‫)‪ (6‬ﻳﻌﻨﻲ ِﰲ اﻟﻄﻬﺎرة‪.‬‬ ‫)‪ (7‬اﻟ ﱢﺜ َﻘﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(513/2) ،‬و َﺗ َﻘ ِﺮﻳﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(368) ،‬‬ ‫)‪ (8‬اﻟ ﱢﺜ َﻘﺔ‪َ ،‬أ ُﺑﻮ ﳛﻴﻰ اﻟﻘﺰاز‪ ،‬ﺑﻦ ِﻋﻴ َﺴﻰ ﺑﻦ ﳛﻴﻰ ﺑﻦ دﻳﻨﺎر اﳌﺪﲏ‪ ،‬اﻷﺷﺠﻌﻲ ﻣﻮﻻﻫﻢ‪ ،‬و ُﻫﻮ أﺛﺒﺖ َأ ْﺻ َﺤﺎب َﻣﺎﻟﻚ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗ ْﺬﻛِ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(332 /2) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(6820) ،‬‬ ‫)‪َ (9‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪َ (7) ،(123‬ﺑﺎ ٌب ِﰲ ُو ُﺿﻮ ِء اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪.(235/18) ،‬‬ ‫)‪ُ (10‬ﺳ َﻨ ُﻦ َأ ِﰊ َدا ُود‪) :‬ص‪َ (50) ،(25‬ﺑﺎ ُب ِﺻ َﻔ ِﺔ ُو ُﺿﻮ ِء اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪.(118) ،‬‬ ‫وإﺳﻨﺎد أﰊ داود ﺻﺤﻴﺢ ﻓﺠﻤﻴﻊ رواﺗﻪ ﺛﻘﺎت‪ .‬وﺻﺤﺢ اﻟﺸﻴﺦ اﻷﻟﺒﺎﲏ اﻹﺳﻨﺎد ﺑﻘﻮﻟﻪ‪\" :‬إﺳﻨﺎده ﺻﺤﻴﺢ ﻋﲆ ﴍط اﻟﺸﻴﺨﲔ‪ ،‬وﻗـﺪ‬ ‫أﺧﺮﺟﺎه\"‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺳﻨﻦ أﰊ داود‪.(201/1) ،‬‬ ‫)‪ (11‬ﻛﻠﻤﺔ \" َﻋﻦ\" ﺳﺎﻗﻄﺔ ﻣﻦ )أ( وأﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (12‬ﻛﻠﻤﺔ \"ﺑﻪ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (13‬ﺳﻨﻦ اﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ‪) :‬ص‪َ (24) ،(19‬ﺑﺎ ُب َﻣﺎ َﺟﺎ َء ِﰲ َﻣ ْﺴ ِﺢ اﻟ ﱠﺮ ْأ ِس َأ ﱠﻧ ُﻪ َﻳ ْﺒ َﺪ ُأ ﺑِ ُﻤ َﻘ ﱠﺪ ِم اﻟ ﱠﺮ ْأ ِس إِ َﱃ ُﻣ َﺆ ﱠﺧ ِﺮ ِه‪.(32) ،‬‬ ‫وﻗﺎل اﻟﱰﻣﺬي ‪َ \" :‬ﺣ ِﺪﻳ ُﺚ َﻋ ْﺒ ِﺪ ا ﱠﷲِ ْﺑ ِﻦ َز ْﻳ ٍﺪ َأ َﺻ ﱡﺢ َ ْﳾ ٍء ِﰲ َﻫ َﺬا ا ْﻟ َﺒﺎ ِب َو َأ ْﺣ َﺴ ُﻦ\"‪.‬‬ ‫)‪َ (14‬و ﱠﺛ َﻘﻪ اﻟﻨﱠ َﺴﺎ ِﺋ ﱡﻲ‪ ،‬وﻣﺴﻠﻤ ُﺔ ﺑﻦ اﻟ َﻘﺎ ِﺳﻢ‪َ ،‬و َذ َﻛ َﺮه اﺑﻦ ِﺣ ﱠﺒﺎن ِﰲ اﻟ ﱢﺜ َﻘﺎ ِت‪.(508 /8) ،‬‬ ‫َو َﻗﺎ َل اﻟﻨﱠ َﺴﺎﺋِ ّﻲ ﻣﺮة ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫وﺗﻮﺳﻂ ﻓﻴﻪ اﺑﻦ َﺣ َﺠﺮ ﺣﻴﺚ ﻗﺎ َل ‪َ :‬ﺻ ُﺪوق‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘﺔ‪ ،‬وﻟﻌﻞ اﺑﻦ َﺣ َﺠﺮ أﻃﻠﻖ ﻓﻴﻪ َﺻ ُﺪوق‪ ،‬ﻟﻘﻮل اﻟ ﱠﻨ َﺴﺎ ِﺋ ّﻲ ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺗﺴﻤﻴ َﺔ ﺷﻴﻮخ اﻟﻨﺴﺎﺋﻲ‪) ،‬ص‪ ،(63‬واﳌُ ْﻌ َﺠ َﻢ اﳌﺸﺘﻤﻞ‪ ،‬ﻻ ْﺑ ِﻦ َﻋ َﺴﺎ ِﻛﺮ‪) ،‬ص‪ ،(184‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(460/5) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ‬ ‫اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(4433) ،‬ﻛﻼﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫‪97‬‬

‫َﻣﺎﻟِﻚ ﺑﻪ‪ ،‬و َﻋﻦ ُ َﳏ ﱠﻤ ِﺪ ْﺑ ِﻦ َﺳ َﻠ َﻤ َﺔ)‪َ ،(1‬وا َْﳊﺎ ِر ِث ْﺑ ِﻦ ِﻣ ْﺴﻜِ ٍﲔ)‪ ،(2‬ﻛِ َﻼ ُ َﳘﺎ َﻋ ِﻦ ا ْﺑ ِﻦ ا ْﻟ َﻘﺎ ِﺳ ِﻢ)‪َ ،(3‬ﻋﻦ َﻣﺎﻟِﻚ ﺑﻪ)‪ ،(4‬وﱂ ﻳـﺮ ِوه‬ ‫ﻳﺮ ِوه ﻣﻦ َأ ْﺻ َﺤﺎ ِب اﻟ ُﻜ ُﺘ ِﺐ اﻟ ﱢﺴ ﱠﺘ ِﺔ َﻋﻦ اﻟ ﱠﺸﺎﻓِ ِﻌ ﱢﻲ‪َ ،‬ﻋﻦ َﻣﺎﻟِ ٍﻚ إﻻ اﺑـ ُﻦ َﻣﺎﺟـﻪ)‪َ (5‬ر ِ َﲪـ ُﻪ اﷲُ‪ ،‬ﻓﺂﺛﺮﻧـﺎ إﺧﺮاﺟـﻪ)‪/11(6‬أ‬ ‫ﻟ َﺬﻟِ َﻚ‪.‬‬ ‫َأ ْﺧ َ َﱪ َﻧﺎ واﻟﺪي َر ِ َﲪ ُﻪ ا ُﷲ‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ أﺑﻮ ا َﳊ ﱠﺠﺎج ُﻳﻮ ُﺳ ُﻒ اﻟ ّﺰﻛﻲ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ اﳌﺰي‪ ،‬إﺟﺎز ًة‪َ ،‬ﻗـﺎ َل َأ ْﺧ َ َﱪ َﻧـﺎ‬ ‫ﳏﻤﺪ ﺑﻦ َﻋﺒْﺪ اﻟ ﱠﺴﻼ ِم ﺑﻦ اﳌُﻄَ ﱢﻬﺮ ﺑﻦ أﰊ ﻋ ُﴫون)‪َ : (7‬ﻋﻦ َز ْﻳ َﻨﺐ ﺑِﻨْ ِﺖ َﻋ ْﺒﺪ اﻟـ ﱠﺮ ْ َﲪﻦ)‪َ ،(8‬ﻋـﻦ َﻋ ْﺒـ ِﺪ اﻟ َﻐـﺎﻓِ ِﺮ ﺑـ ِﻦ إِ ْﺳـ َﲈ ِﻋﻴﻞ‬ ‫)‪ (1‬ﻫﻮ َأ ُﺑﻮ اﳊﺎرث اﳌﴫي ا َﳉ َﻤﲇ‪ ،‬و ُﻫﻮ ﺛِ َﻘﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪َ ،(287 /25) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(5921) ،‬‬ ‫)‪ (2‬اﻟ ﱢﺜ َﻘﺔ اﳌﻌﺮوف‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗ ْﺬﻛِ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(514 /2) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(1049) ،‬‬ ‫)‪ (3‬ﻫﻮ َأ ُﺑﻮ َﻋ ْﺒﺪ ا ِﷲ‪َ ،‬ﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ‪ ،‬اﳌِ ْ ِﴫ ّي‪َ ،‬ﺻ ِﺤﺐ َﻣﺎﻟ ًﻜﺎ ﻋﴩﻳﻦ َﺳ َﻨﺔ‪.‬‬ ‫اﳉﻤﻴ ُﻊ َﻋ َﲆ ﺗﻮﺛﻴ ِﻘ ِﻪ إﻻ َﻣﺎ َﻛﺎ َن ﻣﻦ َﻣ ْﺴ َﻠ َﻤﺔ ﺑﻦ َﻗﺎ ِﺳﻢ‪ ،‬ﻓﺒﻌﺪ َأ ْن َو ﱠﺛ َﻘ ُﻪ ِﰲ َﻣﺎ ِﻟﻚ ذﻳﻞ ﻛﻼﻣﻪ ﺑﻌﺒﺎرة \"وﱂ ﻳﻜـﻦ َﺻـﺎ ِﺣﺐ َﺣـ ِﺪﻳﺚ\"‪،‬‬ ‫و َﻣﺎ َﻛﺎ َن أﻳ ًﻀﺎ ﻣﻦ اﻟ ﱠﺬ َﻫﺒِ ّﻲ اﻟﺬي وﺻﻔﻪ ﺑﺎﻟ ﱠﺼ ُﺪوق‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻻ ﻳﻀﲑه َﻣﺎ ﻗﺎﻟﻪ اﻹ َﻣﺎ َﻣﺎن؛ ﻷ ﱠن اﳉﻤﻴ َﻊ َﻋ َﲆ ﺗﻮﺛﻴ ِﻘ ِﻪ‪ ،‬و ُﻫﻮ ﻫﻨﺎ ﻳﺮوي ﻋﻦ َﻣﺎﻟﻚ‪ ،‬و ُﻫﻮ ﻣﻦ أﺛﺒﺖ اﻟﻨﺎس ﻓﻴﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌـ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ َﺣـﺎﺗِﻢ اﻟـ ﱠﺮا ِز ّي‪ ،(279/5) ،‬واﻟ ﱢﺜ َﻘـﺎ ِت‪ ،‬ﻻ ْﺑـ ِﻦ ِﺣ ﱠﺒـﺎن‪ ،(374/8) ،‬و َﻃ َﺒ َﻘـﺎ ِت ا ْﻟ ُﻔ َﻘ َﻬـﺎء‪،‬‬ ‫ﻟﻠﺸﲑازي‪) ،‬ص‪ ،(150‬و َﺗ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،(260/1) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،(640/1) ،‬ﻛﻼﳘﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﺣ َﺠﺮ‪.(159/5) ،‬‬ ‫)‪ُ (4‬ﺳﻨَ ُﻦ اﻟﻨﱠ َﺴﺎ ِﺋ ّﻲ ‪) :‬ص‪َ (80) ،(24‬ﺑﺎ ُب َﺣ ﱢﺪ ا ْﻟ َﻐ ْﺴ ِﻞ‪ ،(97) ،‬ورواﻳﺔ ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ َﺳ َﻠ َﻤ َﺔ‪َ ،‬وا َْﳊﺎ ِر ِث ْﺑ ِﻦ ِﻣ ْﺴ ِﻜ ٍﲔ‪ ،‬أﺳﺒﻖ ِﰲ ورودﻫﺎ‬ ‫ورودﻫﺎ ﻣﻦ رواﻳﺔ ُﻋ ْﺘ َﺒ َﺔ ْﺑ ِﻦ َﻋ ْﺒﺪ ا ِﷲ اﻟﻴﺤﻤﺪي‪ ،‬وﻟﻌﻠﻪ ﻗ ﱠﺪﻣﻬﺎ ﻟﻌﻠﻮ رواﻳ ِﺔ ُﻋ ْﺘ َﺒ َﺔ ْﺑ ِﻦ َﻋ ْﺒﺪ ا ِﷲ اﻟﻴﺤﻤﺪي‪ ،‬ﻋﻦ َﻣﺎ ِﻟﻚ ﻣﺒﺎﴍة‪.‬‬ ‫)‪ (5‬ﺳﻨﻦ اﺑﻦ َﻣﺎﺟﻪ ‪) :‬ص‪َ (51) ،(92‬ﺑﺎ ُب َﻣﺎ َﺟﺎ َء ِﰲ َﻣ ْﺴ ِﺢ اﻟ ﱠﺮ ْأ ِس‪.(434) ،‬‬ ‫)‪ (6‬ﺑﺎﻗﻲ اﻟﻜﻠﻤﺔ \"ﺟﻪ\" ﻛﺘﺒﺖ َﻋ َﲆ ﻧﻔﺲ اﻟﺴﻄﺮ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﺘﻨﺴﻴﻖ اﻟﻜﺎﺗﺐ‪.‬‬ ‫)‪َ (7‬ﻛﺎ َن َﺷ ْﻴ ًﺨﺎ إ َﻣﺎ ًﻣﺎ ﻣﺴﻨ ًﺪا‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪675‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ ا ِﻹ ْﺳ َﻼم‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(271/52) ،‬واﻟﻮا ِﰲ ﺑِﺎ ْﻟ َﻮﻓﻴﺎ ِت‪ ،‬ﻟﻠ ﱠﺼ َﻔ ِﺪ ّي‪ ،( 211 /3) ،‬وذﻳـ ِﻞ اﻟ ﱠﺘ ْﻘﻴِﻴـﺪ‪ ،‬ﻟﻠﺘﻘـﻲ‬ ‫اﻟﻔﺎﳼ‪ ،(158/1) ،‬وﳊ ِﻆ اﻷﳊﺎظ‪ ،‬ﻻ ْﺑـ ِﻦ ﻓﻬـﺪ‪) ،‬ص‪ ،(64‬واﻟﺴـﻠﻮ ِك َﳌِ ْﻌ ِﺮ َﻓـﺔ ُد َو ِل ا ُﳌ ُﻠـﻮك‪ ،‬ﻟﻠﻤﻘﺮﻳـﺰي‪،(818/3/1) ،‬‬ ‫واﻟ ﱡﻨ ُﺠﻮ ِم اﻟ ﱠﺰا ِﻫ َﺮة‪ ،‬ﻻﺑﻦ ﺗﻐﺮي ﺑﺮدي‪ ،(64/8) ،‬و َﺷﺬ َرا ِت اﻟ ﱠﺬ َﻫﺐ‪ ،‬ﻻ ْﺑ ِﻦ اﻟ ِﻌ َﲈد ا َﳊ ْﻨ َﺒِ ّﲇ‪.(432/5) ،‬‬ ‫)‪ (8‬ﻫﻲ أم اﳌﺆﻳﺪ‪ ،‬زﻳﻨﺐ ﺑﻨﺖ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ا َﳊ َﺴﻦ اﳉﺮﺟﺎﲏ‪ ،‬اﻟﻨﻴﺴﺎﺑﻮري‪ ،‬اﻟﺸﻌﺮي‪ ،‬ﻛﺎﻧﺖ ﻋﺎﳌ ًﺔ أدرﻛﺖ َﲨﺎﻋ ًﺔ ﻣ َﻦ اﻟ ُﻌ َﻠـ َﲈء‪،‬‬ ‫ﺗﻮﻓﻴﺖ َﺳﻨَﺔ ‪615‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻬﺎ ِﰲ ‪ :‬اﻟ ﱠﺘ ْﻘﻴِﻴ ِﺪ ﳌﻌﺮﻓﺔ رواة اﻟﺴﻨﻦ واﳌﺴﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑ ِﻦ ﻧﻘﻄﺔ‪) ،‬ص ‪ ،( 501‬وذﻳﻠِﻪ‪ ،‬ﻟﻠﺘﻘﻲ اﻟﻔﺎﳼ‪ ،(369/2) ،‬ووﻓﻴﺎ ِت‬ ‫اﻷﻋﻴﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜﺎن‪ ،(344/2) ،‬واﳌﻌ ِﲔ ِﰲ َﻃ َﺒ َﻘﺎت ا ُﳌ َﺤ ﱢﺪﺛﲔ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪) ،‬ص‪ ،(59‬وﻣﺮآ ِة اﳉﻨﺎن‪ ،‬ﻟﻠﻴﺎﻓﻌﻲ‪.(30/4) ،‬‬ ‫‪98‬‬

‫اﻟ َﻔﺎ ِر ِ ّﳼ)‪ ،(1‬أن أ َﺑﺎ إِ ْﺑ ِﺮا ِﻫﻴ َﻢ َأ ْﺳ َﻌﺪ ﺑﻦ َﻣ ْﺴ ُﻌﻮد اﻟ ُﻌ ْﺘﺒِﻲ)‪ ،(2‬أﺧﱪه َﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ اﻷُ ْﺳﺘَﺎ ُذ أﺑﻮ َﻣﻨْ ُﺼـﻮر اﻟﺒَ ْﻐـ َﺪا ِد ّي)‪َ ،(3‬ﻗـﺎ َل ‪:‬‬ ‫َأ ْﺧ َ َﱪ َﻧﺎ َﻋ ْﺒ ُﺪ ا ِﷲ ﺑﻦ َ ْﳏ ُﻤﻮد)‪ (4‬ﺑﻦ َﻃﺎ ِﻫ ِﺮ اﻟ ﱡﺼﻮ ِ ّﰲ)‪َ ،(5‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ أﺑﻮ ا َﳊ َﺴ ِﻦ)‪ (6‬اﻷَ ْﺷ َﻌ ِﺮ ّي)‪َ ،(7‬ﻗﺎ َل‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ َ ْﳛﻴَﻰ ﺑ ُﻦ َز َﻛ ِﺮ ﱠﻳـﺎ‬ ‫َز َﻛ ِﺮ ﱠﻳﺎ اﻟ ﱠﺴﺎ ِﺟ ّﻲ)‪َ ،(8‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ َﻋﺒْ ُﺪ ا َﳉ ﱠﺒﺎ ِر)‪َ ،(9‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ ُﺳ ْﻔ َﻴﺎن‪َ ،‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ اﻟ ﱡﺰ ْﻫ ِﺮ ّي‪َ ،‬ﻋﻦ َ ْﳏ ُﻤﻮ ِد ﺑ ِﻦ اﻟ ﱠﺮﺑِﻴ ِﻊ‪َ ،‬ﻋـﻦ‬ ‫َﻋﻦ ُﻋ َﺒﺎ َد َة ْﺑ ِﻦ اﻟ ﱠﺼﺎ ِﻣ ِﺖ‪َ ،‬ﻋﻦ اﻟﻨﱠﺒِ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠﻴْ ِﻪ َو َﺳ ﱠﻠ َﻢ‪َ ،‬ﻗﺎ َل ‪َ \" :‬ﻻ َﺻ َﻼة إِ ﱠﻻ ﺑِ َﻔﺎ ِ َﲢ ِﺔ اﻟْﻜِ َﺘﺎب\"‪.‬‬ ‫َﻫ َﺬا َﺣ ِﺪﻳ ٌﺚ َﺻ ِﺤﻴ ٌﺢ‪َ ،‬ر َوا ُه َأ ْﺻ َﺤﺎ ُب اﻟ ُﻜ ُﺘ ِﺐ اﻟ ﱢﺴ ﱠﺘ ِﺔ‪َ ،‬ﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن ﺑﻦ ُﻋ َﻴ ْﻴﻨَﺔ ‪ :‬اﻟ ُﺒ َﺨﺎ ِر ّي ِﰲ اﻟ ﱠﺼـ َﻼةِ‪َ ،‬ﻋـﻦ‬ ‫َﻋِ ّﲇ ْﺑ ِﻦ َﻋ ْﺒﺪ ا ِﷲ اﳌَ ِﺪﻳﻨِ ّﻲ‪َ ،‬ﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن)‪ ،(10‬و ُﻣ ْﺴﻠِ ٌﻢ ﻓِﻴﻪ َﻋ ْﻦ َأ ِﰊ َﺑ ْﻜ ِﺮ ْﺑ ِﻦ َأ ِﰊ َﺷ ْﻴ َﺒ َﺔ‪َ ،‬و َﻋ ْﻤ ٍﺮو اﻟﻨﱠﺎ ِﻗـ ِﺪ)‪َ ،(11‬وإِ ْﺳـ َﺤﺎق ْﺑـ ِﻦ‬ ‫)‪َ (1‬ﻛﺎ َن إ َﻣﺎ ًﻣﺎ ﻓﺎﺿ ًﻼ ﻣﺘﻔﻨﻨًﺎ ﻋﺎر ًﻓﺎ ﺑﺎ َْﳊ ِﺪﻳ ِﺚ‪ ،‬واﻟ ﱡﻠ َﻐﺔ‪َ ،‬ﺻﺎ ِﺣﺐ اﻟﺘﺼﺎﻧﻴﻒ ا َﳊ َﺴﻨﺔ‪ ،‬وﻗﺪ َﻗﺎ َل ﻓِﻴﻪ اﺑﻦ ﻧﻘﻄﺔ ‪ :‬ا ُﳌ َﺤ ﱢﺪث اﺑﻦ ا ُﳌ َﺤ ﱢﺪث‬ ‫ﻣـﻦ‬ ‫ﻓﻠﻴﺤـﺬر‬ ‫اﻟ َﻔـﺎ ِر ِ ّﳼ‪،‬‬ ‫إِ ْﺳ َﲈ ِﻋﻴﻞ‬ ‫ﺑﻦ‬ ‫اﻟ َﻐﺎﻓِ ِﺮ‬ ‫َﻋ ْﺒ ُﺪ‬ ‫ﺑﻦ‬ ‫إِ ْﺳ َﲈ ِﻋﻴﻞ‬ ‫ﺑﻦ‬ ‫اﻟ َﻐﺎﻓِ ِﺮ‬ ‫َﻋ ْﺒ ُﺪ‬ ‫ﻓﻬﻮ‬ ‫اﺳﻤﻪ‪،‬‬ ‫ﰲ‬ ‫اﺑﻦ ا ُﳌ َﺤ ﱢﺪث‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪529‬ﻫـ‪.‬‬ ‫وﻧﻨﻮه إﱃ أﻧﻪ اﺷﱰك ﻣﻊ ﺟﺪه ﻷﺑﻴﻪ‬ ‫ﺟﻌﻠﻬﲈ واﺣ ًﺪا‪.‬‬ ‫ا)ْﻧ ُﻈ ْﺮص َﺗ‪ْ7‬ﺮ َ‪َ 4‬ﲨ‪3‬ﺘﻪ(‪ِ،‬ﰲو َﺗ‪:‬ﺎاِرﻟﻳﺘ ِﺦﺤﺒا ِِﲑﻹ ِْﺳﰲَ اﻼ ُﳌم ْﻌ‪َ ،‬ﻟﺠﻠ ﱠﻢﺬاَﻫﻟﺒِﻜّﺒﻲـ‪) ،‬ﲑ‪0،‬ﻟ‪3‬ﻠ‪/‬ﺴـ‪0‬ﻤ‪8‬ﻌﺎ‪(1‬ﲏ‪،،‬و)اﻟ‪1‬ﺒﺪ‪/‬اﻳ‪4‬ـ ِﺔ‪22‬وا(ﻟ ﱢﻨ‪َ ،‬ﻬوﺎاَﻳﻟـﱠﺘﺔْﻘ‪ِ،‬ﻴﻴـﻻِْﺑﺪـﳌ ِﻦﻌﺮ َﻛﻓﺜِــﺔﲑر‪،‬وا)ة‪2‬اﻟ‪1‬ﺴ‪/‬ـﻨ‪5‬ﻦ‪2‬وا‪2‬ﳌ(‪،‬ﺴـوﺎاﻧﻟﻴـﺪﻮا‪ِ،‬ﰲﻻﺑِْﺑﺎـ ْﻟ َِﻦﻮﻓﻧﻴﻘـﺎﻄـِتﺔ‪،،‬‬ ‫ا َﳊ ْﻨ َﺒِ ّﲇ‪.(93/4) ،‬‬ ‫)‪2‬اﻟ(ْوﻧﻠَﺗُﻧ ُْﱠﻈﻮِْﺼﺴﺮ َِﻔَﺗﺿَِْﻴﺪﺐﺮ َِإِّﺢَيﲨَﺘ‪،‬اﱃـُﳌا)ﻪْﻟﺸُِ‪9‬ﻌَﺘ ْﺘﺒﰲﺒِ‪ِ1‬ﻪ‪/،ّ:‬ﻲا؛‪3‬ﻻﻷ ْﺑﻧ‪1‬ﻷﻧَِ(ﻦﺴﻪ‪َ ،‬ـﻧﺎﺎﻣو ِ ِوﻦبﻓُِِ‪،‬ﻴﴏوﺎﻟِاِﻟ َﻟْﻠﺪِﱢﺪﱠتﻳﺴﻋاـﺘِﻦﺒَْﻷﻤﺔا َْﻟﻌﻋﺑَﺎﻴﱢﺪِﺎ َﻦّﻣﲏن ْ‪،،‬ﻏﺸ)ﺰﻘﻻوّ‪ْ4‬ﺑﻲا‪/ِ،‬نﻦ‪َ 9)،‬ﺗﺧ‪46‬ﱢﻠﻮ‪َ1/‬ﻜﰲ(ﺎ‪،0‬ن‪6‬ﺳ‪،‬وﻨا‪1‬ﺔﻟ)(ﱡﻠ‪َ.‬ﺒ‪43‬ـ‪/‬ﺎ‪54ِ 9‬بﻫِ‪2‬ـﰲ‪ْ (َ 2.‬ﲥ‪،‬ـ ِوﺬﻳَﺷ ِﺬﺐ َراا َﻷ ِْﻧت َاﺴﻟـ ﱠﺎﺬ َﻫِب‪،‬ﺐ‪،‬ﻻ ْﺑـﻻ ْﺑ ِﻦ ِﻦااﻟَﻷﺛِِﻌ َـﲈ ِدﲑ‬ ‫ا َﳉـ َﺰ ِر ّي‪،(320/2) ،‬‬ ‫)‪ُ (3‬ﻫ َﻮ اﻷُ ُﺻﻮﱄ اﳌﻌﺮوف ﻋﺒﺪ اﻟﻘﺎﻫﺮ ﺑﻦ ﻃﺎﻫﺮ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪427‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﳌﻨﺘﺨ ِﺐ ﻣﻦ ﻛِ َﺘﺎب اﻟﺴﻴﺎق ﻟ َﺘﺎ ِرﻳﺦ ﻧﻴﺴـﺎﺑﻮر‪ ،‬ﻟﻠﺼـﲑﻓِﻴﻨﻲ‪) ،‬ص‪ ،(394‬و َﻃ َﺒ َﻘـﺎ ِت ا ْﻟ ُﻔ َﻘ َﻬـﺎء اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻴﺔ‪،‬ﻻﺑﻦ‬ ‫اﻟﺼﻼح‪ ،(553/2) ،‬واﳌﻌ ِﲔ ِﰲ َﻃ َﺒ َﻘﺎت ا ُﳌ َﺤ ﱢﺪﺛﲔ‪) ،‬ص‪ ،(129‬و َﺗﺎ ِرﻳ ِﺦ ا ِﻹ ْﺳ َﻼم‪ ،(265/29) ،‬ﻛﻼﳘﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬واﻟـﻮا ِﰲ‬ ‫ﺑِﺎ ْﻟ َﻮﻓﻴﺎ ِت‪ ،‬ﻟﻠ ﱠﺼ َﻔ ِﺪ ّي‪ ،(31 /19) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪.(211/1) ،‬‬ ‫)‪(4‬وﻟﻜﻦ ِﰲﺗﺒﻴ ِﲔﻛﺬباﳌﻔﱰى‪،‬ﻻ ْﺑ ِﻦ َﻋ َﺴﺎﻛِﺮ‪)،‬ص‪\"،(124‬ﳏﻤﺪ\"‪،‬وﻟﻴﺲ\" َ ْﳏ ُﻤﻮد\"‪،‬وﻛﺬاﻋﻨﺪاﻟﻴﺎﻓﻌﻲ ِﰲﻣﺮآةاﳉﻨﺎن‪.(304/2)،‬‬ ‫)‪(5‬ﻻ ْﺑﱂ ِأﻦﻗ َﻋ َﻒﺴﺎ َﻋﻛَِﺮﲆ‪،‬ﺗ)ﺮﲨﺘصﻪ‪2َ 4،‬و َﻟ‪ُ1‬ﻪ(ذ‪،‬ﻛوٌﺮﻣ ِﺮآﰲ ِة اَﻃ َﺒﳉَﻘﻨﺎﺎ ِنت‪،‬اﻟﻟﻠ ﱠﻴﺸﺎﺎﻓﻓِﻌِﻌ ّﻴﻲﺔ‪،‬اﻟ) ُﻜ‪َ ْ 2‬ﱪ‪4/‬ى‪0،‬ﻟِ‪3‬ﻠ(ﱡ‪.‬ﺴ ْﺒﻜِﻲ ِﻋﻨْﺪ رواﻳﺔ َﻫ َﺬا ا َْﳊ ِﺪﻳﺚ‪ ،(355/3) ،‬وﺗﺒﻴ ِﲔ ﻛﺬب اﳌﻔـﱰى‪،‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ \"ا ُﳊ َﺴ ْﲔ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺖ \"ا َﳊ َﺴﻦ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬اﻹ َﻣﺎم اﳌﻌﺮوف‪.‬‬ ‫)‪ (8‬اﻟﻨﺎﻗﺪ اﳌﻌﺮوف‪.‬‬ ‫)‪ُ (9‬ﻫ َﻮ َأ ُﺑﻮ ﺑﻜﺮ اﺑﻦ اﻟﻌﻼء ﺑﻦ َﻋ ْﺒﺪ اﳉﺒﺎر اﻟﻌﻄﺎر‪ ،‬اﻟ َﺒ ْ ِﴫ ّي اﳌَ ﱢﻜ ّﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪248‬ﻫـ‪.‬‬ ‫َﺣ ِﺪﻳﺚ‪.‬‬ ‫َﺻﺎ ِﺣﺐ‬ ‫َو َزا َد ‪ :‬ﴎﻳﻊ اﻟﻘﺮاءة‪ ،‬و ِﰲ ﻣﻮﺿﻊ ‪ :‬آﺧﺮ‬ ‫واﺑ ُﻦ ِﺣ ﱠﺒﺎن واﺑ ُﻦ اﻷَﺛِﲑ ا َﳉ َﺰ ِر ّي واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪،‬‬ ‫ََوو ﱠﺛَﻗ َﺎﻘ َﻪلاﻟﻓِﻴ ِﻌﻪ ْ َأﺠِ ْ َّﲪﲇ ُﺪواﺑﻟ ﱠﻨﻦ َﺴَﺎﺣ ِﺋﻨْ َﺒ ّﻲﻞ‪،‬‬ ‫َﻋﻨﻪ ﺑ َﺼﺎﻟِﺢ‪ ،‬و ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪َ :‬ﺷ ْﻴﺦ‪.‬‬ ‫‪َ :‬ﺣ َﺴ ُﻦ ا َﻷ ْﺧﺬ‪ ،‬وأﺟﺎب َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي‬ ‫َو َﻗﺎ َل اﻟ ﱠﻨ َﺴﺎ ِﺋ ﱡﻲ ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪ ،‬وﻛﺬا اﺑ ُﻦ َﺣ َﺠﺮ‪.‬‬ ‫َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫وﻗﻮل اﻟ ﱠﻨ َﺴﺎ ِﺋ ّﻲ ‪ :‬ﻻ‬ ‫ﻣُﻫﻌَﻮﺮﺛِﻓ ََﻘﺔﺔا‪،‬ﻟ ﱢﺜ َوﻘإﺎﻧ َﲈت‪،‬ﺟﻟﺎﻠءﻌﻗﻮﺠلﲇا‪،‬ﺑ)ﻦ‪َ 2‬ﺣ‪9َ /‬ﺠﺮ‪(6‬ﻓِﻴ‪،‬ﻪوﻣا َْﻦﳉ ْﺮﻗ َﻮحلَو َاأ ِﻟ ﱠﺘﰊ ْﻌ َـﺣ ِﺎﺪﺗﻳِﻢﻞ‪َ،‬أ ﱠﻧ ُﻪﻻ ْﺑـﺻ ِﺎﻦﻟ َأ ِﺢﰊ‪،‬‬ ‫َﻋ َﺴـﺎ ِﻛﺮ‪،‬‬ ‫ﻻ ْﺑـ ِﻦ‬ ‫اﳌﺸـﺘﻤﻞ‪،‬‬ ‫وا ُﳌ ْﻌ َﺠـ َﻢ‬ ‫َﺣـﺎﺗِﻢ‪،(32/6) ،‬‬ ‫‪:‬‬ ‫ﻗﻠﺖ‬ ‫‪:‬‬ ‫ا ْﻧ ُﻈ ْﺮ‬ ‫)ص‪ ،(164‬واﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪ ،(418/8) ،‬واﻟ ﱡﻠﺒﺎ َب ِﰲ َ ْﲥ ِﺬﻳﺐ اﻷﻧﺴﺎب‪ ،‬ﻻ ْﺑ ِﻦ اﻷَﺛِ ِﲑ ا َﳉ َﺰ ِر ّي‪ ،(345/2) ،‬و َ ْﲥ ِﺬﻳ َﺐ ا ْﻟ َﻜ َﲈل‪،‬‬ ‫ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(390/16) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.(612/1) ،‬‬ ‫)‪َ (10‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪َ (95) ،(153/1) :‬ﺑﺎ ُب ُو ُﺟﻮ ِب اﻟ ِﻘ َﺮا َء ِة ِﻟ ْ ِﻺ َﻣﺎ ِم َوا َﳌﺄ ُﻣﻮ ِم ِﰲ اﻟ ﱠﺼ َﻠ َﻮا ِت ُﻛ ﱢﻠ َﻬﺎ‪ِ ،‬ﰲ ا َﳊ َ ِﴬ َواﻟ ﱠﺴ َﻔ ِﺮ‪َ ،‬و َﻣـﺎ ُ ْﳚ َﻬـ ُﺮ‬ ‫ﻓِﻴ َﻬﺎ َو َﻣﺎ ُ َﳜﺎ َﻓ ُﺖ‪.(756) ،‬‬ ‫)‪ (11‬ﺛِ َﻘﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗ ْﺬﻛِ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(445/2) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(5106) ،‬‬ ‫‪99‬‬

‫إِ ْﺑ َﺮا ِﻫﻴ َﻢ)‪َ ،(1‬ﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن)‪ ،(2‬وأﺑـﻮ َدا ُود ﻓِﻴـﻪ َﻋـﻦ ُﻗ َﺘ ْﻴ َﺒـﺔ)‪ ،(3‬وأﰊ اﻟ ﱠﻄـﺎ ِﻫ ِﺮ ﺑـ ِﻦ اﻟ ﱠ ْﴪـ ِح)‪ ،(5)(4‬ﻛِ َﻼ ُ َﳘـﺎ َﻋـ ْﻦ ُﺳـ ْﻔ َﻴﺎ َن)‪،(6‬‬ ‫واﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ﻓِﻴﻪ َﻋﻦ ا ْﺑ ِﻦ َأ ِﰊ ُﻋ َﻤ َﺮ)‪َ ،(8)(7‬و َﻋِ ّﲇ ْﺑ ِﻦ ُﺣ ْﺠ ٍﺮ)‪ ،(9‬ﻛِ َﻼ ُ َﳘﺎ َﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن‪ ،‬واﻟﻨﱠ َﺴﺎﺋِ ّﻲ ِﰲ َﻓ َﻀﺎﺋِ ِﻞ اﻟ ُﻘـ ْﺮ َءا ِن‪َ ،‬ﻋـﻦ‬ ‫ُ َﳏ ﱠﻤ ِﺪ ْﺑ ِﻦ َﻣ ْﻨ ُﺼﻮ ٍر)‪َ ،(10‬ﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن‪ ،‬واﺑـﻦ َﻣﺎ َﺟـﻪ ِﰲ اﻟ ﱠﺼـ َﻼة َﻋـﻦ ِﻫ َﺸـﺎ ِم ْﺑـ ِﻦ َﻋـ َﲈ ٍر)‪َ ،(11‬و َﺳـ ْﻬ ِﻞ ْﺑـ ِﻦ َأ ِﰊ َﺳـ ْﻬ ٍﻞ)‪،(1‬‬ ‫َوإِ ْﺳ َﺤﺎق ا ْﺑ ِﻦ إِ ْﺳ َﲈ ِﻋﻴ َﻞ ا ْﻷَ ْﻳِ ﱢﲇ)‪ ،(2‬ﺛﻼﺛ ُﺘﻬﻢ َﻋ ْﻦ ُﺳ ْﻔ َﻴﺎ َن‪ ،‬ﺑِ ِﻪ)‪.(3‬‬ ‫)‪ُ (1‬ﻫ َﻮ اﺑﻦ راﻫﻮﻳﻪ‪ ،‬اﻹ َﻣﺎم ا َﳌ ْﺸ ُﻬﻮر‪.‬‬ ‫)‪َ (2‬ﺻ ِﺤﻴﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪َ (11) ،(395‬ﺑﺎ ُب ُو ُﺟﻮ ِب ﻗِ َﺮا َء ِة ا ْﻟ َﻔﺎ ِ َﲢ ِﺔ ِﰲ ُﻛ ﱢﻞ َر ْﻛ َﻌ ٍﺔ‪َ ،‬و َأ ﱠﻧ ُﻪ إِ َذا َﱂْ ُ ْﳛ ِﺴ ِﻦ ا ْﻟ َﻔﺎ ِ َﲢ َﺔ‪َ ،‬و َﻻ َأ ْﻣ َﻜﻨَ ُﻪ َﺗ َﻌ ﱡﻠ ُﻤ َﻬﺎ َﻗـ َﺮ َأ َﻣـﺎ‬ ‫َﺗ َﻴ ﱠ َﴪ َﻟ ُﻪ ِﻣ ْﻦ َﻏ ْ ِﲑ َﻫﺎ‪.(394 /34) ،‬‬ ‫)‪ُ (3‬ﻫ َﻮ اﺑﻦ ﺳﻌﻴﺪ‪.‬‬ ‫)‪ِ (4‬ﰲ )أ( \"اﻟﴩح ﺧﻄﺄ‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ َأ ْ َﲪﺪ ﺑﻦ ﻋﻤﺮو ﺑﻦ َﻋ ْﺒﺪ اﷲِ ﺑﻦ ﻋﻤﺮو ﺑﻦ اﻟ ﱠ ْﴪ ِح اﻟ ُﻘ َﺮ ِ ّﳾ‪ ،‬اﻷﻣﻮ ّي‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪250‬ﻫـ‪.‬‬ ‫ﱂ ﻳﻨﺰﻟﻪ أﺣﺪ ﻋﻦ درﺟﺔ اﻟ ﱢﺜ َﻘﺔ إﻻ َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي‪ ،‬ﺣﻴﺚ ﻗﺎل ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪ ،‬وﻗﻮ ُﻟ ُﻪ ُﻳ َﻘـ ﱠﺪر‪ ،‬إﻻ َأ ﱠﻧـ ُﻪ ﻻ ﻳﺆﺧـﺬ ﺑـﻪ ﻫﻨـﺎ‪ ،‬ﻟﻼﺗﻔـﺎق َﻋـ َﲆ‬ ‫ﺗﻮﺛﻴﻘﻪ‪ ،‬و َﳌﺎ ُﻋﻠِ َﻢ ِﻣ ْﻦ َﺗ َﺸ ﱡﺪ ِد أﰊ ﺣﺎﺗﻢ ِﰲ اﻟ ﱢﺮ َﺟﺎل‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ‪:‬ا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪،‬ﻻ ْﺑ ِﻦ َأ ِﰊﺣﺎﺗﻢ‪،(65/2)،‬و َﺗ ْﺬﻛِ َﺮ َةا ُْﳊ ﱠﻔﺎظ‪،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(504/2)،‬و َﺗ َﻘ ِﺮﻳ َﺐاﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(85) ،‬‬ ‫)‪ُ (6‬ﺳ َﻨ ُﻦ َأ ِﰊ َدا ُود‪):‬ص‪َ (136) ،(144‬ﺑﺎ ُب َﻣ ْﻦ َﺗ َﺮ َك ا ْﻟ ِﻘ َﺮا َء َة ِﰲ َﺻ َﻼﺗِ ِﻪ ﺑِ َﻔﺎ ِ َﲢ ِﺔ ا ْﻟﻜِ َﺘﺎب‪.(822) ،‬‬ ‫)‪ (7‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﳛﻴﻰ ﺑﻦ أﺑﻰ ﻋﻤﺮ اﻟ َﻌ َﺪ ِﲏ‪ ،‬وﻗﺪ ﻳﻨﺴﺐ إﱃ ﺟﺪه‪.‬‬ ‫َو ﱠﺛ َﻘﻪ اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪ ،‬واﻟﺴﻴﻮﻃﻲ‪ ،‬وذﻛﺮه اﺑ ُﻦ ِﺣ ﱠﺒﺎن ﰲ اﻟﺜﻘﺎت‪.(98/9) ،‬‬ ‫وﻗﺎل أﺑﻮ ﺣﺎﺗﻢ ‪ :‬ﻛﺎن رﺟ ًﻼ ﺻﺎ ًﳊﺎ‪ ،‬وﻛﺎن ﺑﻪ ﻏﻔﻠ ٌﺔ‪ ،‬ورأﻳﺖ ﻋﻨﺪه ﺣﺪﻳ ًﺜﺎ ﻣﻮﺿﻮ ًﻋﺎ ﺣﺪث ﺑﻪ ﻋﻦ اﺑﻦ ُﻋ َﻴ ْﻴﻨَﺔ‪ ،‬وﻫﻮ ﺻﺪوق‪.‬‬ ‫وﻗﺎل ﻣﺴﻠﻤﺔ ﺑﻦ اﻟﻘﺎﺳﻢ ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫وﻗﺎل اﺑﻦ ﺣﺠﺮ ‪ :‬ﺻﺪوق‪ ،‬وﻛﺬا ﻗﺎل اﻟﻌﻴﻨﻲ‪ ،‬وزاد اﺑﻦ ﺣﺠﺮ ‪ :‬ﺻﻨﻒ اﳌﺴﻨﺪ‪ ،‬وﻛﺎن ﻻزم اﺑ َﻦ ُﻋ َﻴ ْﻴ َﻨﺔ‪ ،‬وﻟﻜﻦ ﻗﺎل أﺑﻮ ﺣـﺎﺗﻢ ‪ :‬ﻛﺎﻧـﺖ‬ ‫ﻓﻴﻪ ﻏﻔﻠﺔ‪.‬‬ ‫وأﺷﺎر أﲪﺪ ﺑﻦ ﺣﻨﺒﻞ إﱃ اﻟﻜﺘﺎﺑﺔ ﻋﻨﻪ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﺛﻘﺔ‪ ،‬وﻗﺮﻧﻪ ﻣﺴﻠﻢ ﺑﺂﺧﺮﻳﻦ ﻫﻨﺎ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﳉﺮ َح واﻟﺘﻌﺪﻳﻞ‪ ،‬ﻻﺑﻦ أﰊ ﺣـﺎﺗﻢ‪ ،(124/8) ،‬وﺳـﺆاﻻ ِت اﻟ ُﱪﻗـﺎﲏ ﻟﻠـ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪) ،‬ص‪ ،(48‬وﲥـﺬﻳ َﺐ اﻟﻜـﲈل‪ ،‬ﻟﻠ ِﻤـ ﱢﺰ ّي‪،‬‬ ‫)‪ ،(639/26‬وﲥﺬﻳ َﺐ اﻟﺘﻬﺬﻳﺐ‪ ،(458/9) ،‬وﺗﻘﺮﻳ َﺐ اﻟﺘﻬﺬﻳﺐ‪ ،(6391) ،‬ﻛﻼﳘـﺎ ﻻﺑـﻦ ﺣﺠـﺮ‪ ،‬وﻣﻐـﺎﲏ اﻷﺧﻴـﺎر‪ ،‬ﻟﻠ َﻌ ْﻴﻨِـ ّﻲ‪،‬‬ ‫)‪ ،(553/5‬واﻟﻶﱄ اﳌﺼﻨﻮﻋﺔ ﰲ اﻷﺣﺎدﻳﺚ اﳌﻮﺿﻮﻋﺔ‪ ،‬ﻟﻠﺴﻴﻮﻃﻲ‪.(36/1) ،‬‬ ‫)‪ (8‬ﺳﻨﻦ اﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ‪) :‬ص‪َ (71) ،(71‬ﺑﺎ ُب َﻣﺎ َﺟﺎ َء َأ ﱠﻧ ُﻪ َﻻ َﺻ َﻼة إِ ﱠﻻ ﺑِ َﻔﺎ ِ َﲢ ِﺔ اﻟﻜِ َﺘﺎب‪.(247) ،‬‬ ‫)‪ (9‬اﻟ ﱢﺜ َﻘﺔ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺗﺬﻛﺮ َة اﳊﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.(450/2)،‬‬ ‫وﻋﲆ ﻫﺬا ﻳﻜﻮن إﺳﻨﺎد اﻟﱰﻣﺬي ﺻﺤﻴﺢ‪ ،‬ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫)‪ (10‬اﻟﺜﻘﺔ‪َ ،‬أ ُﺑﻮ َﻋ ْﺒﺪ اﷲِ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺧﺎﻟﺪ اﳋﺰاﻋﻲ‪ ،‬اﳉﻮاز اﳌﻜﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪َ ،(497 /26) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(6325) ،‬‬ ‫)‪ (11‬ﳐﺘﻠﻒ ﻓﻴﻪ‪:‬‬ ‫ﻗﺎل َﻋ ْﺒﺪان اﳌﺮوزي ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر ﻓﻘﺮ َأ ﻋﻠﻴﻪ ﺑﻌ ُﺾ َأ ْﺻ َﺤﺎ ِب ا َْﳊ ِﺪﻳﺚ ﺷﻴ ًﺌﺎ َﻟ ْﻴ َﺲ ﻣﻦ َﺣ ِﺪﻳﺜﻪ‪َ ،‬ﻓ َﻘﺎ َل ﻫﺸﺎم ‪ :‬ﻳﺎ َأ ْﺻ َﺤﺎ َب‬ ‫ا َْﳊ ِﺪﻳﺚ ﻻ ﺗﻔﻌﻠﻮا‪ ،‬ﻓﺈ ﱠن ﻛﺘﺒﻲ ﻗﺪ ﻧﻈ َﺮ ﻓﻴﻬﺎ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ و َأ ُﺑﻮ ﻋﺒﻴﺪ‪َ ،‬ﻗﺎ َل ﻫﺸﺎم ‪ :‬وﻗﺪ ﻧﻈﺮ ﳛﻴـﻰ ْﺑـﻦ َﻣ ِﻌـﲔ ِﰲ َﺣـ ِﺪﻳﺜﻲ ﻛﻠـﻪ إﻻ ِﰲ‬ ‫َﺣ ِﺪﻳﺚ ﺳﻮﻳﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟﻌﺰﻳﺰ‪ ،‬ﻓﺈﻧﻪ ﻗﺎل ‪ :‬ﺳﻮﻳﺪ ﺿﻌﻴﻒ‪ ،‬ﻓﻌﻘﺐ اﻟﺒﺎﺟﻲ َﻋ َﲆ َﻣﺎ ﻗﺎﻟﻪ ﻫﺸﺎم‪ ،‬ﺑﻘﻮﻟـﻪ ‪ :‬وﻫـﺬه ﺣﻴﻄـﺔ ِﰲ ﻏﺎﻳـﺔ اﻟﺪﻗـﺔ‪،‬‬ ‫ﻳﻤﺘﺎز ﲠﺎ ﻣﻨﻬﺎج اﳌُ َﺤ ﱢﺪﺛﲔ ِﰲ اﳌﺤﺎﻓﻈﺔ َﻋ َﲆ ُأ ُﺻﻮل اﻟ ﱡﺴﻨﱠﺔ اﻟﻨﺒﻮﻳﺔ ﺧﻠ ًﻔﺎ ﻋﻦ ﺳﻠﻒ‪.‬‬ ‫ﻗﺎل ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ‪ :‬ﻛﻴﺲ ﻛﻴﺲ‪ ،‬وﻋﻨﻪ َﻗﺎ َل ﺣﺪﺛﻨﺎ ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر‪ ،‬وﻟﻴﺲ ﺑﺎﻟﻜﺬوب‪ ،‬ﻓﺬﻛﺮ ﻋﻨﻪ َﺣ ِﺪﻳ ًﺜﺎ‪=.‬‬ ‫‪100‬‬

‫= وﻧﺮى َأﺑﺎ ُز ْر َﻋﺔ اﻟ ﱠﺮا ِز ّي ﻳﻘﻮل ‪ :‬ﻣﻦ ﻓﺎﺗﻪ ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر ﳛﺘﺎج أن ﻳﻨﺰل ِﰲ ﻋﴩة آﻻف َﺣ ِﺪﻳﺚ‪.‬‬ ‫وﻗﺎل َﻋ ْﺒﺪان ‪َ :‬ﻣﺎ َﻛﺎ َن ِﰲ اﻟﺪﻧﻴﺎ ﻣﺜﻞ ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر ِﰲ إﺳﻨﺎده ِﰲ ز َﻣﺎﻧﻪ‪.‬‬ ‫َو َذ َﻛ َﺮه اﺑﻦ ِﺣ ﱠﺒﺎن ِﰲ اﻟ ﱢﺜ َﻘﺎت‪.(233/9) ،‬‬ ‫ﻗﺎل َأ ْ َﲪﺪ ﺑﻦ َأ ِﰊ اﳊﻮاري ‪ :‬إذا ﺣﺪﺛﺖ ِﰲ ﺑﻠﺪة ﻓﻴﻬﺎ ﻣﺜﻞ َأ ِﰊ اﻟﻮﻟﻴﺪ ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر ﻓﻴﺠﺐ ﻟﻠﺤﻴﺘﻲ أن ﲢﻠﻖ‪ ،‬وﻫﺬه ﻋﺒﺎرة ﻳﻘﻮﳍـﺎ ﻣـﻦ‬ ‫َﻳ ُﻜﻮن ِﰲ اﻟﺒﻠﺪ ﻣﻦ ُﻫ َﻮ أﻓﻀﻞ ِﻣﻨْ ُﻪ ِﰲ ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫َو ﱠﺛ َﻘﻪ اﻟ ِﻌ ْﺠِ ّﲇ‪ ،‬وأﺿﺎف َﺻ ُﺪوق‪ ،‬وﺑ َﲈ أﺿﺎﻓﻪ اﻟ ِﻌ ْﺠِ ّﲇ أﻓﺮده َأ ُﺑﻮ َﺣﺎﺗِﻢ ﺑﺎﻟﻮﺻﻒ‪ ،‬وﻛﺬا اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪ ،‬وزاد ‪\" :‬ﻛﺒﲑ اﳌﺤﻞ\"‪ ،‬وﻗﺮﻳ ًﺒﺎ ﻣﻦ‬ ‫ﻗ َﻮل اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ َﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ‪َ ،‬و َزا َد ‪ :‬ﻣﻘﺮئ ﻛﱪ ﻓﺼﺎر ﻳﺘﻠﻘﻦ‪ ،‬ﻓ َﺤ ِﺪﻳﺜﻪ اﻟﻘﺪﻳﻢ أﺻﺢ\"‪.‬‬ ‫وﻛﺬا َو ﱠﺛ َﻘﻪ اﻟ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬وأﺿﺎف ﻣﻜﺜﺮ‪ ،‬و َﻟﻜِ ﱠﻨ ُﻪ أﺿﺎف أﻳ ًﻀﺎ ‪ :‬ﻟﻪ َﻣﺎ ﻳﻨﻜﺮ‪ ،‬ووﺻﻔﻪ أﻳ ًﻀﺎ ﺑﻤﺤﺪث ِد َﻣ ْﺸﻖ‪.‬‬ ‫ووﺻﻔﻪ َأ ْ َﲪﺪ ﺑﻦ َﺣ ْﻨ َﺒﻞ ﺑـ \"ﻃ ﱠﻴﺎش ﺧﻔﻴﻒ\"‪.‬‬ ‫وﻓﴪ ﻟﻨﺎ اﻟ ﱠﺬ َﻫﺒِ ّﻲ ﱂ َﻗﺎ َل اﻹ َﻣﺎم َأ ْ َﲪﺪ َذﻟِ َﻚ‪َ ،‬ﻓ َﻘﺎ َل ‪\" :‬إﻧ َﲈ َﻗﺎ َل َأ ْ َﲪﺪ َﻫ َﺬا ﻓﻴﻪ ﻷ ﱠن اﳌﺮوذي ﻗﺎل ‪ :‬ورد َﻋ َ ّﲇ ﻛِ َﺘﺎب ﻣﻦ ِد َﻣ ْﺸﻖ ﻓﻴﻪ‪ :‬ﺳﻞ ﻟﻨـﺎ‬ ‫أﺑﺎ َﻋ ْﺒﺪ اﷲِ‪ ،‬ﻓﺈ ﱠن ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر ﻗﺎل ‪ :‬ﻟﻔﻆ ﺟﱪﻳﻞ و ُ َﳏ ﱠﻤﺪ ﻋﻠﻴﻬ َﲈ اﻟﺴﻼم ﺑﺎﻟﻘﺮآن ﳐﻠﻮق‪ ،‬ﻓﺴﺄﻟﺖ أﺑﺎ َﻋ ْﺒﺪ اﷲِ‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬أﻋﺮﻓﻪ ﻃﻴﺎ ًﺷـﺎ‪،‬‬ ‫اﻟﻜﺮاﺑﻴﴘ ﱂ ﻳﻘﻞ َﻫ َﺬا‪ ،‬و َﻫ َﺬا ﻗﺪ ﲡﻬﻢ\"‪.‬‬ ‫و َﻛﺎ َن ِﰲ ﻛِ َﺘﺎﲠﻢ ‪ :‬ﺳﻞ ﻟﻨﺎ أﺑﺎ َﻋ ْﺒﺪ اﷲِ ﻋﻦ اﻟ ﱠﺼ َﻼة‪َ ،‬أ ﱠﻧ ُﻪ َﻗﺎ َل ِﰲ ﺧﻄﺒﺘﻪ ‪ :‬ا َﳊ ْﻤ ُﺪ ﷲ اﻟﺬي ﲡﲆ ﳋﻠﻘﻪ ﺑﺨﻠﻘـﻪ‪ ،‬ﻓـﺘﻜﻠﻢ ﻓﻴـﻪ َأ ُﺑـﻮ َﻋ ْﺒـﺪ ا ِﷲ‬ ‫ﺑﻜﻼ ٍم ﻏﻠﻴ ٍﻆ‪ ،‬وﻗﺎل ‪ :‬اﷲ ﲡﲆ ﻟﻠﺠﺒﻞ‪ ،‬ﻳﻘﻮل ﻫﻮ ‪ :‬ﲡﲆ ﳋﻠﻘﻪ ﺑﺨﻠﻘﻪ‪.‬‬ ‫وﻋﻘﺐ اﻟ ﱠﺬ َﻫﺒِ ّﻲ ﰲ ﻣﻮﺿ ٍﻊ آﺧﺮ ﺑﻘﻮﻟﻪ ‪ :‬ﻟﻘﻮل ﻫﺸﺎم ا ْﻋﺘِ َﺒﺎر وﻣﺴﺎغ وﻟﻜﻦ ﻻ ﻳﻨﺒﻐﻲ إﻃﻼق ﻫﺬه اﻟﻌﺒﺎرة اﳌُ ْﺠ َﻤﻠﺔ‪ ،‬وﻗﺪ ُﺳـ ْﻘ ُﺖ أﺧﺒـﺎر‬ ‫َأ ِﰊ اﻟﻮﻟﻴﺪ َر ِ َﲪ ُﻪ اﷲِ ِﰲ َﺗﺎ ِرﳜﻲ اﻟﻜﺒﲑ‪ ،‬وﰲ َﻃ َﺒ َﻘﺎ ِت اﻟ ُﻘ ﱠﺮا ِء أﺗﻴ ُﺖ ﻓﻴﻬﺎ ﺑ َﻔ َﻮا ِﺋﺪ‪َ ،‬و َﻟ ُﻪ َﺟ َﻼﻟ ٌﺔ ِﰲ ا ِﻹ ْﺳ َﻼ ِم‪ ،‬و َﻣﺎ زا َل اﻟ ُﻌ َﻠ َﲈ ُء اﻷﻗﺮا ُن ﻳـﺘﻜﻠ ُﻢ‬ ‫ﺑﻌ ُﻀﻬﻢ ِﰲ ﺑﻌ ٍﺾ ﺑﺤﺴﺐ اﺟﺘﻬﺎدﻫﻢ‪ ،‬وﻛ ﱡﻞ أﺣ ٍﺪ ﻳﺆﺧ ُﺬ ﻣﻦ ﻗﻮﻟﻪ وﻳﱰك إﻻ رﺳﻮل اﷲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪.‬‬ ‫وﻗﺎل اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ أﻳ ًﻀﺎ ‪َ :‬ﻛﺎ َن ﻛﺒﲑ اﻟﺸﺄن‪ ،‬رأ ًﺳﺎ ِﰲ اﻟ ِﻜ َﺘﺎب واﻟ ﱡﺴﻨﱠﺔ‪ ،‬و َﻣﺎ أﻧﻜﺮ ﻋﻠﻴﻪ َأ ْ َﲪﺪ ﻟﻪ ﻓﻴﻪ ﻣﺴﺎﻧﺢ وﳏﻤﻞ ﺣﺴﻦ‪.‬‬ ‫وﻗﺎل َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي ‪\" :‬ﻗﺪﻳ ًﲈ َﺣ ِﺪﻳﺜﻪ أﺻﺢ ِﻣﻨْ ُﻪ ﺑﺂﺧﺮة‪ ،‬و َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﻛﺎ َن ﻳﻠﻘﻦ ﻓ َﲈ ﻟﻘﻦ ﺗﻠﻘﻦ‪ ،‬وﻗﺪﻳ ًﲈ َﻛﺎ َن ﻳﻘﺮأ ﻣﻦ ﻛِ َﺘﺎﺑﻪ\"‪.‬‬ ‫وﻗﺎل ﻋﺒﺪ اﷲ ﺑﻦ ﳏﻤﺪ اﻟﻔﺮﻫﺎذاﲏ ‪ :‬ﻛﺎن ﻫﺸﺎم ﺑﻦ ﻋﲈر ﻳﻠﻘﻦ‪ ،‬وﻛﺎن ﻳﻠﻘﻦ ﻛـﻞ ﳾء ﻣـﺎ ﻛـﺎن ﻣـﻦ ﺣﺪﻳﺜـﻪ‪ ،‬ﻓﻜـﺎن ﻳﻘـﻮل ‪ :‬أﻧـﺎ ﻗـﺪ‬ ‫أﺧﺮﺟﺖ ﻫﺬه اﻷﺣﺎدﻳﺚ ﺻﺤﺎ ًﺣﺎ‪ .‬وﻗﺎل اﷲ ﺗﻌﺎﱃ ‪) ËÊ ÉÈ Ç Æ ÅÄÃ ÂÁ :‬اﻟﺒﻘـﺮة ‪ ،(181 :‬ﻗـﺎل‪:‬‬ ‫وﻛﺎن ﻳﺄﺧﺬ ﻋﲆ ﻛﻞ ورﻗﺘﲔ درﳘﺎ‪ ،‬وﻳﺸﺎرط‪ ،‬وﻳﻘﻮل ‪ :‬إن ﻛﺎن اﳋﻂ دﻗﻴ ًﻘﺎ‪ ،‬ﻓﻠﻴﺲ ﺑﻴﻨﻲ وﺑﲔ اﻟﺪﻗﻴﻖ ﻋﻤﻞ‪ .‬وﻛﺎن ﻳﻘـﻮل ‪ :‬وذاك أﲏ‬ ‫ﻗﻠﺖ ﻟﻪ ‪ :‬إن ﻛﻨﺖ ﲢﻔﻆ ﻓﺤﺪث‪ ،‬وإن ﻛﻨﺖ ﻻ ﲢﻔﻂ‪ ،‬ﻓﻼ ﺗﻠﻘﻦ ﻣﺎ ﻳﻠﻘﻦ‪ ،‬ﻓﺎﺧﺘﻠﻂ ﻣﻦ ذﻟﻚ‪ ،‬وﻗﺎل‪ :‬أﻧﺎ أﻋﺮف ﻫﺬه اﻷﺣﺎدﻳـﺚ‪ .‬ﺛـﻢ‬ ‫ﻗﺎل ﱄ ﺑﻌﺪ ﺳﺎﻋﺔ ‪ :‬إن ﻛﻨﺖ ﺗﺸﺘﻬﻲ أن ﺗﻌﻠﻢ‪ ،‬ﻓﺄدﺧﻞ إﺳﻨﺎ ًدا ﰲ ﳾء‪ ،‬ﻓﺘﻔﻘﺪت اﻷﺳﺎﻧﻴﺪ اﻟﺘﻲ ﻓﻴﻬﺎ ﻗﻠﻴﻞ اﺿﻄﺮاب‪ ،‬ﻓﺠﻌﻠﺖ أﺳﺄﻟﻪ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﻓﻜﺎن ﻳﻤﺮ ﻓﻴﻬﺎ ﻳﻌﺮﻓﻬﺎ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﻨ َﺴﺎ ِﺋ ّﻲ ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫ﻗﺎل ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ وارة ‪ :‬ﻋﺰﻣﺖ زﻣﺎ ًﻧﺎ أن أﻣﺴ َﻚ ﻋﻦ ﺣﺪﻳﺚ ﻫﺸﺎم ﺑﻦ ﻋﲈر؛ ﻷﻧﻪ ﻛﺎن ﻳﺒﻴﻊ اﳊﺪﻳﺚ‪.‬‬ ‫َو َﻗﺎ َل ﺻﺎﻟ ُﺢ َﺟ َﺰ َرة ‪َ :‬ﻛﺎ َن ﻳﺄﺧ ُﺬ َﻋ َﲆ اﻟﺮاوﻳﺔ‪ ،‬وﰲ رواﻳ ٍﺔ أﺧﺮى ‪ :‬ﻛﺎن ﻫﺸﺎم ﺑﻦ ﻋﲈر ﻳﺄﺧﺬ ﻋـﲆ اﳊـﺪﻳﺚ‪ ،‬وﻻ ﳛـﺪث ﻣـﺎ ﱂ ﻳﺄﺧـﺬ‪،‬‬ ‫ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎل ‪ :‬ﻳﺎ أﺑﺎ ﻋﲇ‪ ،‬ﺣﺪﺛﻨﻲ ﺑﺤﺪﻳﺚ ﻟﻌﲇ ﺑﻦ اﳉﻌﺪ‪ ،‬ﻓﻘﺎل ‪ :‬ﺣﺪﺛﻨﺎ اﺑﻦ اﳉﻌﺪ‪ ،‬ﺣﺪﺛﻨﺎ أﺑﻮ ﺟﻌﻔﺮ اﻟﺮازي‪ ،‬ﻋﻦ اﻟﺮﺑﻴـﻊ‪،‬‬ ‫ﻋﻦ أﰊ اﻟﻌﺎﻟﻴﺔ‪ ،‬ﻗﺎل ‪ :‬ﻋﻠﻢ ﳎﺎ ًﻧﺎ ﻛﲈ ﻋﻠﻤﺖ ﳎﺎ ًﻧﺎ‪ .‬ﻗﺎل ‪ :‬ﺗﻌﺮﺿﺖ ﰊ ﻳﺎ أﺑﺎ ﻋﲇ؟ ﻓﻘﻠﺖ ‪ :‬ﻣﺎ ﺗﻌﺮﺿﺖ‪ ،‬ﺑﻞ ﻗﺼﺪﺗﻚ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬وﻟﻌﻠﻪ ﻳﻘﺼﺪ أﺧﺬ اﻷﺟﺮة ﻋﲆ اﻟﺘﺤﺪﻳﺚ‪.‬‬ ‫وﻗﺎل ﰲ ﻣﻮﺿﻊ آﺧﺮ ‪ :‬ﻛﻨﺖ ﺷﺎرﻃﺖ ﻫﺸﺎم ﺑﻦ ﻋﲈر أن أﻗﺮأ ﻋﻠﻴﻪ ﻛﻞ ﻟﻴﻠﺔ ﺑﺎﻧﺘﺨﺎﰊ ورﻗﺔ‪ ،‬ﻓﻜﻨﺖ آﺧـﺬ اﻟ َﻜﺎ َﻏـﺪ – أي اﻟ ِﻘ ْﺮﻃـﺎ ُس‪،‬‬ ‫وﻫﻮ ُﻣ َﻌ ﱠﺮ ٌب ‪ -‬اﻟ ِﻔ ْﺮ َﻋﻮﲏ وأﻛﺘﺐ ُﻣ َﻘ ْﺮ َﻣ ًﻄﺎ‪ ،‬ﻓﻜﺎن إذا ﺟﺎء اﻟﻠﻴ ُﻞ أﻗﺮ ُأ ﻋﻠﻴﻪ إﱃ أ ْن ﻳﺼﲇ اﻟﻌﺘﻤﺔ‪ ،‬ﻓﺈذا َﺻ ﱠﲆ اﻟﻌﺘﻤﺔ ﻳﻘﻌـﺪ وأﻗـﺮأ ﻋﻠﻴـﻪ‪،‬‬ ‫ﻓﻴﻘﻮل ‪ :‬ﻳﺎ ﺻﺎﻟﺢ ﻟﻴﺲ ﻫﺬه ورﻗﺔ‪ ،‬ﻫﺬه ُﺷ ﱠﻘﺔ!‬ ‫وﻗﺎل اﺑﻦ ﻋﺪي ﰲ اﻟﻜﺎﻣﻞ ‪ :‬ﺳﻤﻌﺖ ﻗﺴﻄﻨﻄﲔ ﺑﻦ ﻋﺒﺪ اﷲ ﻣﻮﱃ اﳌﻌﺘﻤﺪ‪ ،‬ﻳﻘﻮل ‪ :‬ﺣﴬت ﳎﻠﺲ ﻫﺸﺎم ﺑﻦ ﻋﲈر‪ ،‬ﻓﻘـﺎل اﳌﺴـﺘﻤﲇ ‪:‬‬ ‫ﻣﻦ ذﻛﺮت؟ ﻓﻘﺎل ‪ :‬أﺧﱪﻧﺎ ﺑﻌﺾ ﻣﺸﺎﳜﻨﺎ‪ ،‬ﺛﻢ ﻧﻌﺲ‪ ،‬ﺛﻢ ﻗﺎل ﻟﻪ ‪ :‬ﻣﻦ ذﻛﺮت؟ ﻓﻨﻌﺲ‪ ،‬ﻓﻘﺎل اﳌﺴﺘﻤﲇ ‪ :‬ﻻ ﺗﻨﺘﻔﻌﻮا ﺑـﻪ‪ ،‬ﻓﺠﻤﻌـﻮا ﻟـﻪ‬ ‫ﺷﻴﺌﺎ ﻓﺄﻋﻄﻮه‪ ،‬ﻓﻜﺎن ﺑﻌﺪ ذﻟﻚ ﻳﻤﲇ ﻋﻠﻴﻬﻢ ﺣﺘﻰ ﻳﻤﻠﻮا‪.‬‬ ‫وﻗﺎل اﳊﺎﻓﻆ أﺑﻮ ﻋﺒﺪ اﷲ ﳏﻤﺪ ﺑﻦ أﰊ ﻧﴫ اﳊﻤﻴﺪي ‪ :‬أﺧﱪﲏ ﺑﻌﺾ أﻫﻞ اﳊﺪﻳﺚ ﺑﺒﻐﺪاد أ ﱠن ﻫﺸﺎ َم ﺑﻦ ﻋﲈر ﻗﺎل ‪ :‬ﺳـﺄﻟ ُﺖ اﷲَ ﺳـﺒ َﻊ‬ ‫ﺣﻮاﺋﺞ‪ ،‬ﻓﻘﴣ ﱄ ﻣﻨﻬﺎ ﺳﺘﺎ واﻟﻮاﺣﺪ ُة ﻣﺎ أدري ﻣﺎ ﺻﻨﻊ ﻓﻴﻬﺎ‪ ،‬ﺳﺄﻟﺘﻪ أن ﻳﻐﻔﺮ ﱄ وﻟﻮاﻟﺪي‪ ،‬وﻫﻲ اﻟﺘﻲ ﻻ أدري ﻣﺎ ﺻﻨﻊ ﻓﻴﻬﺎ‪ ،‬وﺳﺄﻟﺘﻪ‬ ‫أن ﻳﺮزﻗﻨﻲ اﳊﺞ ﻓﻔﻌﻞ‪ ،‬وﺳﺄﻟﺘﻪ أن ﻳﻌﻤﺮﲏ ﻣﺎﺋﺔ ﺳﻨﺔ ﻓﻔﻌﻞ‪ ،‬وﺳﺄﻟﺘﻪ أن ﳚﻌﻠﻨﻲ ُﻣ َﺼـ ﱠﺪ ًﻗﺎ ﻋـﲆ ﺣـﺪﻳﺚ رﺳـﻮل اﷲ ﺻـﲆ اﷲ ﻋﻠﻴـﻪ=‬ ‫‪101‬‬

‫=وﺳﻠﻢ ﻓﻔﻌﻞ‪ ،‬وﺳﺄﻟﺘﻪ أن ﳚﻌ َﻞ اﻟﻨﺎ َس ﻳﻐﺪون إ ﱠﱄ ﰲ ﻃﻠ ِﺐ اﻟﻌﻠ ِﻢ ﻓﻔﻌﻞ‪ ،‬وﺳﺄﻟﺘﻪ أن أﺧﻄ َﺐ ﻋﲆ ﻣﻨـ ِﱪ دﻣﺸـﻖ ﻓﻔﻌـﻞ‪ ،‬وﺳـﺄﻟﺘﻪ أن‬ ‫ﻳﺮزﻗﻨﻲ أﻟ َﻒ دﻳﻨﺎر ﺣﻼ ًﻻ ﻓﻔﻌﻞ‪ ،‬ﻗﺎل ‪ :‬ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻛﻞ ﳾ ٍء ﻗﺪ ﻋﺮﻓﻨﺎه ﻓﺄﻟﻒ دﻳﻨﺎر ﺣﻼل ﻣﻦ أﻳﻦ ﻟﻚ؟ ﻗﺎل ‪ :‬وﺟﻪ اﳌﺘﻮﻛـ ُﻞ ﺑـﺒﻌ ِﺾ‬ ‫وﻟﺪه ﻟﻴﻜﺘﺐ ﻋﻨﻲ ﳌﺎ ﺧﺮج إﻟﻴﻨﺎ وﻧﺤﻦ ﻧﻠﺒﺲ اﻷزر وﻻ ﻧﻠﺒﺲ اﻟﴪاوﻳﻼت ﻓﺠﻠﺴﺖ ﻓﺎﻧﻜﺸﻒ ذﻛﺮي ﻓﺮآه اﻟﻐﻼم‪ ،‬ﻓﻘﺎل ‪ :‬اﺳﺘﱰ ﻳﺎ‬ ‫ﻋﻢ‪ ،‬ﻗﻠﺖ ‪ :‬رأﻳ َﺘﻪ؟ ﻗﺎل ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬أﻣﺎ إﻧﻪ ﻻ ﺗﺮﻣ ُﺪ ﻋﻴﻨﻚ أﺑ ًﺪا إن ﺷﺎء اﷲ‪ ،‬ﻓﻠ ﱠﲈ دﺧ َﻞ ﻋﲆ اﳌﺘﻮﻛﻞ ﺿﺤﻚ‪ ،‬ﻓﺴﺄﻟﻪ‪ ،‬ﻓﺄﺧﱪه ﺑﲈ‬ ‫ﻗﻠﺖ ﻟﻪ‪ ،‬ﻓﻘﺎل ‪َ :‬ﻓ ْﺄ ٌل ﺣﺴ ٌﻦ ﺗﻔﺎءل ﻟﻚ ﺑﻪ رﺟﻞ ﻣﻦ أﻫﻞ اﻟﻌﻠﻢ‪ ،‬اﲪﻠﻮا إﻟﻴﻪ أﻟـﻒ دﻳﻨـﺎر‪ ،‬ﻓﺤﻤﻠـﺖ إ ﱠﱄ ﻓـﺄﺗﺘﻨﻲ ﻣـﻦ ﻏـﲑ ﻣﺴـﺄﻟ ٍﺔ وﻻ‬ ‫اﺳﺘﴩاف ﻧﻔﺲ‪.‬‬ ‫ﻓﻌﻘﺐ ﺑﺸﺎر ﻣﻌﺮوف ﳏﻘﻖ ﲥﺬﻳﺐ اﻟﻜﲈل ﻋﲆ ﻗﻮﻟﻪ ‪\" :‬وﺳﺄﻟﺘﻪ أن ﻳﻌﻤﺮﲏ ﻣﺎﺋﺔ ﺳﻨﺔ ﻓﻔﻌﻞ\"‪ ،‬ﺑﻘﻮﻟﻪ ‪ :‬ﺑﻞ ﱂ ﻳﻔﻌﻞ‪ ،‬ﻏﻔﺪ ﻋـﺎش اﺛﻨـﲔ‬ ‫وﺗﺴﻌﲔ ﺳﻨﺔ ﻓﻘﻂ‪.‬‬ ‫وﻋﲆ ﻗﻮﻟﻪ ‪\" :‬وﺳﺄﻟﺘﻪ أن ﳚﻌﻠﻨﻲ ُﻣ َﺼ ﱠﺪ ًﻗﺎ ﻋﲆ ﺣﺪﻳﺚ رﺳﻮل اﷲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻔﻌﻞ\"‪ ،‬ﺑﻘﻮﻟﻪ ‪ :‬وﻫـﺬا ﻓﻴـﻪ ﻧﻈـﺮ ﻓﻠـﻴﺲ ﻛـﻞ‬ ‫اﻟﻌﻠﲈء ﻋ ّﺪه ﻣﺼﺪ ًﻗﺎ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬وﻫﻮ ﻛﺬﻟﻚ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ داود ‪َ :‬ﺣ ﱠﺪث ﺑﺄرﺟﺢ ِﻣﻦ أرﺑﻌ َﲈﺋﺔ َﺣ ِﺪﻳﺚ ﻻ َأ ْﺻ َﻞ َﳍﺎ‪.‬‬ ‫َو َﻗﺎ َل ﻣﺴﻠﻤﺔ ﺑﻦ اﻟ َﻘﺎ ِﺳﻢ ‪ُ :‬ﺗ ُﻜ ﱢﻠ َﻢ ﻓِﻴ ِﻪ‪ ،‬و ُﻫﻮ ﺟﺎﺋﺰ ا َْﳊ ِﺪﻳﺚ َﺻ ُﺪوق‪َ ،‬و َﻗﺎ َل ﺳﻠﻴﲈن ﺑﻦ داود اﻟﻘﺰاز ‪ :‬آﻓﺘﻪ َأ ﱠﻧ ُﻪ رﺑ َﲈ ُﻟ ﱢﻘ َﻦ َأ َﺣﺎ ِدﻳﺚ ﻓﺘﻠﻘﻨﻬﺎ‪.‬‬ ‫وﺗﻜﻠﻢ َأ ُﺑﻮ َﻋِ ّﲇ اﳌﻘﺮي ﺑﻜﻼ ٍم ﳐﺎﻟ ٍﻒ ﳌَﺎ ﻗﺎﻟﻪ ا َﻷ ِﺋ ﱠﻤﺔ ﻣﻦ اﺧﺘﻼﻃﻪ ِﰲ آﺧﺮ ﻋﻤﺮه‪ ،‬ﻓﻘﺎل ‪ :‬ﳌَﺎ ُﺗ ُﻮ ﱢ َﰲ َأ ﱡﻳﻮب ﺑﻦ ﲤﻴﻢ ِﰲ َﺳ َﻨﺔ ﺑﻀﻊ وﺗﺴـﻌﲔ‬ ‫و َﻣﺎﺋﺔ رﺟﻌﺖ اﻹ َﻣﺎﻣﺔ إِ َﱃ رﺟﻠﲔ ‪ :‬أﺣﺪ َﳘﺎ ‪ :‬ﻣﺸﺘﻬﺮ ﺑﺎﻟﻘﺮآن واﻟﻀﺒﻂ‪ ،‬و ُﻫﻮ َﻋ ْﺒﺪ ا ِﷲ ﺑﻦ ذﻛﻮان‪ ،‬واﻵﺧﺮ ﻣﺸﺘﻬﺮ ﺑﺎﻟﻌﻘﻞ واﻟﻔﺼـﺎﺣﺔ‬ ‫واﻟﺮواﻳﺔ واﻟﻌﻠﻢ واﻟﺪراﻳﺔ‪ ،‬و ُﻫﻮ ﻫﺸﺎم ﺑﻦ ﻋ ﱠﲈر‪ ،‬وﻗﺪ رزق ﻛﱪ اﻟﺴﻦ‪ ،‬وﺻﺤﺔ اﻟﻌﻘﻞ واﻟﺮأي ﻓﺄﺧﺬ اﻟﻨﺎس ﻋﻨﻪ ﻗﺪﻳ ًﲈ ﻣﻨﻬﻢ َأ ُﺑﻮ ﻋﺒﻴـﺪ‬ ‫اﻟ َﻘﺎ ِﺳﻢ ﺑﻦ ﺳﻼم‪ ،‬ﻓﺮد اﺑﻦ َﺣ َﺠﺮ َﻋ َﲆ َﻣﺎ ﻗﺎﻟﻪ‪ ،‬ﺑﻌﺒﺎرﺗﻪ ‪َ :‬أ ُﺑﻮ َﻋِ ّﲇ َﻫ َﺬا ُﻫ َﻮ اﻷَ ْو َزا ِﻋ ّﻲ َﻟ ْﻴ َﺲ ﺑﺜﻘﺔ ِﰲ اﻟﻨﻘﻞ‪ ،‬وﻗﺪ ﻛﻨـﺖ أردت أن أﻃـﺮ َح‬ ‫ﻛﻼ َﻣﻪ ُﺛ ﱠﻢ أورد ُﺗﻪ وﺑﻴﻨ ُﺖ ﺣﺎ َﻟﻪ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﺻﺪوق‪ ،‬ﻟﻘﻦ ﰲ آﺧﺮ ﻋﻤﺮه‪ ،‬ﻓﻠ ُﻴﺤﺬر‪ ،‬وﻏﲑه أﺗﻘﻦ ﻣﻨﻪ‪.‬‬ ‫وﻋﲆ ﻫﺬا ﻳﻜﻮن إﺳﻨﺎد اﻟﻨﺴﺎﺋﻲ ﺣﺴﻦ ﻳﺮﺗﻘﻲ ﻟﻠﺼﺤﻴﺢ ﻟﻐﲑه‪ ،‬ﳌﺘﺎﺑﻌﺔ ﻫﺸﺎم ﺑﻦ ﻋﲈر‪ ،‬ﻛﲈ ﺗﻘﺪم ﰲ اﻷﺳﺎﻧﻴﺪ اﻟﺘﻲ ذﻛﺮﻫﺎ اﻟﺒﻠﻘﻴﻨﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻋﻠ َﻞ أﲪﺪ )رواﻳﺔ اﳌﺮوذي وﻏﲑه(‪) ،‬ص‪ ،(140‬ﻣﻌﺮﻓ َﺔ اﻟ ﱢﺜ َﻘﺎت‪ ،‬ﻟﻠﻌﺠﲇ‪ ،(333/2) ،‬ا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌـ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ ﺣـﺎﺗﻢ‪،‬‬ ‫)‪ ،(67/9‬و ُﺳ َﺆا َﻻ ِت اﺑﻦ اﳉﻨﻴﺪ ﻟﻴﺤﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ‪) ،‬ص‪ ،(397‬وﺗﺴﻤﻴ َﺔ ﻣﺸﺎﻳﺦ َأ ِﰊ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ َأ ْ َﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺑﻦ َﻋِ ّﲇ اﻟﻨﱠ َﺴـﺎ ِﺋ ّﻲ‪،‬‬ ‫)ص‪ ،(63‬وﻋﻠ َﻞ ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(135 ،33/2) ،‬و ُﺳ َﺆا َﻻ ِت ا َﳊﺎ ِﻛﻢ ﻟﻠ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪) ،‬ص‪ ،(281‬واﻟﻜﺎﻣ َﻞ ِﰲاﻟﻀـﻌﻔﺎء‪،‬‬ ‫ﻻ ْﺑـ ِﻦ ﻋـﺪي‪ ،(218،424 ،/3) ،‬وأﺳـﺎﻣﻲ ﻣـﻦ روى ﻋـﻨﻬﻢ ُ َﳏ ﱠﻤـﺪ ﺑـﻦ إﺳـ َﲈﻋﻴﻞ اﻟ ُﺒ َﺨـﺎ ِر ّي ﻣـﻦ ﻣﺸـﺎﳜﻪ‪)،‬ص‪ ،(218‬ﻛِ َﻼ ُ َﳘـﺎ‬ ‫ﻻ ْﺑ ِﻦ ﻋﺪي‪َ ،‬ﺗﺎ ِرﻳ َﺦ ﺑﻐﺪاد‪ ،(325/9 ،259/2) ،‬واﻟﺘﻌﺪﻳ َﻞ واﻟﺘﺠـﺮﻳﺢ‪ ،‬ﻷَ ِﰊ اﻟﻮﻟﻴـﺪ اﻟﺒـﺎﺟﻲ‪ ،(1335/3) ،‬وﲥـﺬﻳ َﺐ اﻟﻜـﲈل‪،‬‬ ‫ﻟﻠﻤﺰي‪ ،(242/30) ،‬واﳌﻐﻨﻲ ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪ ،(479/2) ،‬و َﺗـ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔـﺎظ‪ ،(451/2) ،‬وﻣﻴـﺰا َن اﻻﻋﺘـﺪال‪ ،(87/7) ،‬ﺛﻼﺛﺘﻬـﺎ‬ ‫ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬وﻟﺴﺎ َن اﳌﻴﺰان‪َ ،(440/9) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(7303) ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(60/9) ،‬ﺛﻼﺛﺘﻬـﺎ ﻻ ْﺑـ ِﻦ َﺣ َﺠـﺮ‪ ،‬وﻓـﺘ َﺢ‬ ‫اﳌﻐﻴﺚ‪ ،‬ﻟﻠﺴﺨﺎوي‪) ،‬ص‪ ،(348‬واﻟﻘﺎﻣﻮ َس اﳌﺤﻴﻂ‪ ،‬ﻟﻠﻔﲑوز أﺑﺎدي‪) ،‬ص‪.(402‬‬ ‫)‪ُ (1‬ﻫ َﻮ َأ ُﺑﻮ ﻋﻤﺮو اﳋﻴﺎط اﻷﺷﱰ‪ ،‬وﺗﺼﺤﻒ ِﰲ ا َْﳉ ْﺮح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬و َ ْﲥ ِﺬﻳﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬إِ َﱃ اﳊﻨﺎط‪ ،‬و ﻛﻨﺎه اﺑﻦ ِﺣ ﱠﺒﺎن ‪ :‬أﺑـﺎ ﻋـﺜ َﲈن‪،‬‬ ‫و ُﻫﻮ أﻳ ًﻀﺎ ﺳﻬﻞ ﺑﻦ زﻧﺠﻠﺔ‪ ،‬و ُﻫﻮ ﺳﻬﻞ ﺑﻦ أﺑﻰ اﻟ ﱠﺼ ْﻐﺪي‪ ،‬وﺳﻬﻞ ﺑﻦ أﺑﻰ اﻟﺴﻔﺪي اﻟ ﱠﺮا ِز ّي‪.‬‬ ‫َو ﱠﺛ َﻘﻪ ﻣﺴﻠﻤﺔ ﺑﻦ اﻟ َﻘﺎ ِﺳﻢ‪ ،‬وﻛﺬا َو ﱠﺛ َﻘﻪ اﳋﻠﻴﲇ ‪ -‬وﺗﺼﺤﻒ ِﰲ َﺗـ ْﺬ ِﻛ َﺮة ا ُْﳊ ﱠﻔـﺎظ إِ َﱃ اﻟ ِﻌ ْﺠـِ ّﲇ ‪ -‬وأﺿـﺎف ‪ :‬ﻣـﺘﻘﻦ‪ ،‬ﺣﺠـﺔ ارﲢـﻞ‬ ‫ﻣﺮﺗﲔ‪َ ،‬و َﻟ ُﻪ ﺗﺼﺎﻧﻴﻒ وﻻ ﻳﻘﺪم ﻋﻠﻴﻪ ِﰲ اﻟﺪﻳﺎﻧﺔ واﻹﺗﻘﺎن ﻣﻦ أﻗﺮاﻧِ ِﻪ ِﰲ َو ْﻗﺘﻪ‪ ،‬واﻟـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬وأﺿـﺎف ‪ :‬ﻟـﻪ رﺣﻠـ ٌﺔ واﺳـﻌ ٌﺔ وﻣﻌﺮﻓـ ٌﺔ‬ ‫ﺟﻴﺪ ٌة‪ ،‬ووﺻﻔﻪ ِﰲ ﻣﻮﺿﻊ آﺧﺮ ﺑﺎ َْﳊﺎﻓِﻆ اﻹ َﻣﺎم اﻟﻜﺒﲑ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ ‪َ :‬ﺻ ُﺪوق‪ ،‬وﺗﺒﻌﻪ اﺑ ُﻦ َﺣ َﺠﺮ َﻋ َﲆ َذ ِﻟ َﻚ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘﺔ‪=.‬‬ ‫‪102‬‬

‫َو َذ َﻛ َﺮﻧﺎ َﻫ َﺬا اﻟﻄﺮﻳﻖ َﳌﺎ ﻓِﻴﻬﺎ ﻣﻦ اﻟﺮواﻳﺔ‪َ ،‬ﻋﻦ أﰊ ا َﳊ َﺴ ِﻦ اﻷَ ْﺷ َﻌ ِﺮ ّي‪ ،‬إ َﻣﺎ ِم أﻫ ِﻞ اﻟ ﱡﺴ َﻨﺔ واﳉ َﲈﻋـﺔ‪ ،‬و َﻋ ْﺒـﺪ‬ ‫اﳉﺒﺎر َﻫ َﺬا ُﻫ َﻮ اﺑﻦ اﻟﻌﻼء اﻟﻌﻄﺎر‪ ،‬روى ﻟﻪ ﻣﺴﻠﻢ واﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي واﻟﻨﱠ َﺴﺎﺋِ ّﻲ‪.‬‬ ‫و َأ ْﺧ َ َﱪ َﻧﺎ واﻟﺪي َر ِ َﲪ ُﻪ ا ُﷲِ‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ ا َْﳊﺎﻓِﻆ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ اﳌِ ﱢﺰ ّي إﺟﺎزة‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ ا َْﳊﺎﻓِﻆ ﳏﻤـﺪ‬ ‫اﺑﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ِﺣﻴﻢ ﺑﻦ َﻋ ْﺒﺪ اﻟ َﻮا ِﺣﺪ اﳌﻘﺪﳼ‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ أﺑﻮ اﳌﻈﻔﺮ اﻟﺴـﻤﻌﺎﲏ)‪َ ،(3‬ﻋ ْﺒـﺪ اﻟـ ﱠﺮ ِﺣﻴﻢ ﺑـﻦ ا َْﳊـﺎﻓِﻆ أﰊ‬ ‫)‪)(4‬ﺳﻌﺪ ‪ (5‬إذ ًﻧﺎ‪َ ،‬ﻗﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧﺎ اﻟﺴﻴﺪ أﺑﻮ اﻟﻘﺎﺳﻢ َﻋ ْﺒﺪ اﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ اﳊﺴﲔ اﻟﻜـﻮ ِﰲ)‪َ ،(6‬ﻗـﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧـﺎ أﺑـﻮ َﻋـِ ّﲇ‬ ‫اﻟﻔﻀﻞ ﺑﻦ ﳏﻤﺪ اﻟ َﻔﺎ ْر َﻣ ِﺬي)‪َ ،(7‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ اﻹ َﻣﺎم أﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ اﻟ َﻐ َﺰا ِ ّﱄ‪َ ،‬ﻗـﺎ َل ‪َ :‬أ ْﺧ َ َﱪ َﻧـﺎ أﺑـﻮ ﺑﻜـﺮ)‪(8‬‬ ‫= ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ ﺣﺎﺗﻢ‪ ،(198/4) ،‬واﻹرﺷﺎ َد ِﰲ ﻣﻌﺮﻓﺔ ﻋﻠ َﲈء ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻟﻠﺨﻠﻴﲇ‪ ،(674/2) ،‬و ِﺳ َ َﲑ َأ ْﻋـ َﻼ ِم‬ ‫ـ ِﺬﻳﺐ‪،‬‬ ‫و َ ْﲥـ ِﺬﻳ َﺐ‬ ‫ـ ﱠﺬ َﻫﺒِ ّﻲ‪،‬‬ ‫وا ْﻟ َﻜﺎ ِﺷ‬ ‫اﻟ ﱡﻨـ َﺒ َﻼ ِء‪ ،(692/10) ،‬و َﺗـ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔـﺎظ‪،‬‬ ‫اﻟ ﱠﺘ ْﻬ‬ ‫ﻟﻠ‬ ‫ـﺎ‬ ‫ﺛﻼﺛﺘﻬ‬ ‫)‪،(469/1‬‬ ‫ـ َﻒ‪،‬‬ ‫َﺣ َﺠﺮ‪.‬‬ ‫)‪،(452/2‬‬ ‫)‪َ ،(538/3‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪،(2657) ،‬‬ ‫ﻛِ َﻼ ُ َﳘﺎ ﻻ ْﺑ ِﻦ‬ ‫)‪َ (1‬ﻗﺎ َل اﺑ ُﻦ اﻟ َﻘ ﱠﻄﺎن ‪ُ \" :‬ﻫ َﻮ َﺷ ْﻴ ٌﺦ ﻷَ ِﰊ َدا ُود‪َ ،‬و َأ ُﺑﻮ َدا ُود َﻻ ﻳﺮوي إِ ﱠﻻ َﻋﻦ ﺛِ َﻘﺔ ِﻋﻨْﺪه‪ ،‬ﻓﺎﻋﻠﻤﻪ\"‪.‬‬ ‫ﻗﻠﺖ ‪ :‬وﻟﻜﻦ أﺑﺎ داود ﱂ ﻳﺮ ِو ﻋﻦ إِ ْﺳ َﺤﺎق ْﺑ ِﻦ إِ ْﺳ َﲈ ِﻋﻴ َﻞ اﻷﻳﲇ‪ ،‬وإﻧ َﲈ روى ﻋﻦ إِ ْﺳ َﺤﺎق ْﺑ ِﻦ إِ ْﺳ َﲈ ِﻋﻴ َﻞ اﻟ ﱠﻄﺎ َﻟ َﻘﺎ ِ ﱢﲏ‪ ،‬واﻟ ﱠﻄﺎ َﻟ َﻘﺎ ِ ﱡﲏ ﻳﺮوي‬ ‫ﻋﻦ ﺳﻔﻴﺎن ﺑﻦ ُﻋ َﻴ ْﻴﻨَﺔ‪ ،‬ﻓﺮﺑ َﲈ اﻟﺘﺒﺲ اﻷﻣﺮ َﻋ َﲆ اﺑﻦ اﻟ َﻘ ﱠﻄﺎن‪.‬‬ ‫ووﺻﻔﻪ اﳊﻤﻴﺪي ﺑﺼﺎﺣﺐ اﺑﻦ ُﻋ َﻴ ْﻴ َﻨﺔ‪ ،‬و ُﻫﻮ ﻫﻨﺎ ﻳﺮوي ﻋﻦ اﺑﻦ ُﻋ َﻴ ْﻴﻨَﺔ‪.‬‬ ‫ووﺻﻔﻪ اﻟ ﱠﺬ َﻫﺒِ ّﻲ ﺑﺄﺣﺪ اﻟ ﱢﺜ َﻘﺎت‪.‬‬ ‫وﻓﻴﻪ أﻃﻠﻖ اﺑﻦ َﺣ َﺠﺮ َﻟ ْﻔ َﻈﺔ َﺻ ُﺪوق‪.‬‬ ‫وﻗﺎل اﳍﻴﺜﻤﻲ ‪\" :‬وﱂ أﺟﺪ ﻣﻦ ﺗﺮﲨﻪ\"‪.‬‬ ‫ﻗﻠﺖ ‪َ :‬ﻛ ْﻴ َﻒ ﻳﻘﻮل اﳍﻴﺜﻤﻲ َﻫ َﺬا وإِ ْﺳ َﺤﺎق ﻣﻦ رواة اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ؟‬ ‫و ُﻫ َﻮ ﺛِ َﻘﺔ‪ ،‬ﱂ ﻳﺘﻜﻠﻢ ﻓﻴﻪ أﺣ ٌﺪ‪ ،‬إﻻ َﻣﺎ ﻛﺎن ﻣ ِﻦ اﺑ ِﻦ َﺣ َﺠﺮ ﺑﻐﲑ ﻣﺴﺘﻨﺪ‪ ،‬وﻫﻮ ِﰲ أدﻧﻰ ﻣﺮاﺗﺐ اﻟ ﱢﺜ َﻘﺔ‪.‬‬ ‫وﻋﲆ ﻫﺬا ﻳﻜﻮن إﺳﻨﺎد اﺑﻦ ﻣﺎﺟﻪ ﺻﺤﻴﺢ؛ ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺟﺬو َة اﳌﻘﺘﺒﺲ ِﰲ ذﻛﺮ وﻻة اﻷَﻧﺪﻟﺲ‪ ،‬ﻟﻠﺤﻤﻴﺪي‪ ،(230/6) ،‬وﺑﻴﺎ َن واﻟﻮﻫﻢ واﻹﳞﺎم‪ ،‬ﻻﺑ ِﻦ اﻟ َﻘ ﱠﻄﺎن‪ ،(466/3) ،‬وﻣﻴـﺰا َن‬ ‫اﻻﻋﺘﺪال‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(261 /3) ،‬و َ ْﳎ َﻤ َﻊ اﻟﺰواﺋﺪ‪ ،‬ﻟﻠﻬﻴﺜﻤﻲ‪ ،(185 /2) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(340) ،‬‬ ‫)‪ (2‬ﺳﻨﻦ اﺑﻦ َﻣﺎﺟﻪ ‪) :‬ص‪َ (11) ،(156‬ﺑﺎ ُب ا ْﻟ ِﻘ َﺮا َء ِة َﺧ ْﻠ َﻒ ا ْ ِﻹ َﻣﺎ ِم‪.(837) ،‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ اﻟﺴﻤﻌﺎﲏ َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب( وأﺛﺒﺘﺖ ﺑﻌﺪ \"أﰊ ﺳﻌﺪة\"‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺳﻌﺪة\" ﺗﺼﺤﻴﻒ‪.‬‬ ‫)‪ (5‬ﻣﺴﻨﺪ ﺧﺮاﺳﺎن‪ ،‬اﳌﻌﺮوف ﺑﺎﺑﻦ اﻟ ﱠﺴﻤﻌﺎﲏ ‪ -‬اﻹ َﻣﺎم اﳌﻌﺮوف َﻋ ْﺒﺪ اﻟ َﻜ ِﺮﻳﻢ َأ ُﺑﻮ ﺳﻌﺪ اﻟ ﱠﺴـﻤﻌﺎﲏ‪َ ،‬ﺻـﺎ ِﺣﺐ اﻷﻧﺴـﺎب ‪َ -‬ﻛـﺎ َن َﻛﺜِـﲑ‬ ‫اﻟﺮواﻳﺔ اﻋﺘﻨﻰ ﺑﻪ أﺑﻮه‪ ،‬ﻛﺎﻧﺖ ﺳ َﲈﻋﺎﺗﻪ اﻟﺘﻲ ﺑﺨﻂ واﻟﺪه وﺧﻄﻮط اﳌﻌﺮوﻓِﲔ ﻣﻦ اﳌُ َﺤ ﱢﺪﺛﲔ َﺻ ِﺤﻴﺤﺔ‪ ،‬ﻓﺄ ﱠﻣﺎ َﻣﺎ َﻛﺎ َن ﺑِ َﺨ ﱢﻄـ ِﻪ ﻓـﻼ ﻳﻌﺘﻤـﺪ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ َﻛﺎ َن ﻳﻠﺤﻖ اﺳﻤﻪ ِﰲ ﻃﺒﺎق ﱂ ﻳﻜﻦ اﺳﻤﻪ ﻓِﻴﻬﺎ إﳊﺎ ًﻗﺎ ﻇﺎﻫ ًﺮا‪ ،‬وﻳﺪﻋﻰ ﺳ َﲈع أﺷﻴﺎء ﱂ ﻳﻮﺟﺪ ﺳ َﲈﻋﻪ ﻣﻨﻬﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟ ﱠﺘ ْﻘﻴِﻴ ِﺪ ﳌﻌﺮﻓﺔ رواة اﻟﺴـﻨﻦ واﳌﺴـﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑـ ِﻦ ﻧﻘﻄـﺔ‪) ،‬ص‪ ،(358‬و ِﺳـ َ ِﲑ َأ ْﻋـ َﻼ ِم اﻟﻨﱡـ َﺒ َﻼ ِء ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪،(107/22) ،‬‬ ‫وا ُﳌ ْﺨ َﺘ َ ِﴫاﳌﺤﺘﺎجإﻟﻴﻪﻣﻦ َﺗـﺎ ِرﻳﺦا َْﳊـﺎﻓِﻆاﻟـﺪﺑﻴﺜﻲ‪،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪،(248/15)،‬واﳌﺴـﺘﻔﺎ ِدﻣـﻦذﻳـﻞ َﺗـﺎ ِرﻳﺦ َﺑ ْﻐـ َﺪاد‪،‬ﻻ ْﺑـ ِﻦاﻟـﺪﻣﻴﺎﻃﻲ‪،‬‬ ‫)ص‪،(172‬واﻟﻮا ِﰲﺑِﺎ ْﻟ َﻮﻓﻴﺎ ِت‪ ،‬ﻟﻠ ﱠﺼ َﻔ ِﺪ ّي‪ ،(118/1) ،(199/18) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪ ،(55/2) ،‬وﻏﲑﻫﺎ‪.‬‬ ‫)‪َ (6‬ﺷ ْﻴﺦ ﻣﻌﻤﺮ‪َ ،‬ﺻ ِﺤ َﺐ أﺑﺎ َﻋِ ّﲇ اﻟ َﻔﺎ ْر َﻣ ِﺬ ّي‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻷﻧﺴﺎ ِب‪ ،‬ﻟﻠﺴﻤﻌﺎﲏ‪ ،(413/2) ،‬و َﺗ ْﻮ ِﺿﻴ ِﺢ ا ُﳌ ْﺸ َﺘﺒ ِﻪ‪ ،‬ﻻ ْﺑ ِﻦ َﻧﺎ ِ ِﴏ اﻟ ﱢﺪﻳ ِﻦ اﻟ ﱢﺪ َﻣ ْﺸﻘ ّﻲ‪.(513/2) ،‬‬ ‫)‪ (7‬اﻹ َﻣﺎم اﻟﻜﺒﲑ‪َ ،‬ﺷ ْﻴﺦ اﻟﺼﻮﻓِﻴﺔ‪ ،‬اﳌﻨﺴﻮب إِ َﱃ َﻓﺎ ْر َﻣﺬ ﻗﺮﻳﺔ ﻣﻦ ﻗﺮى ﻃﻮس‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘـﻪ ِﰲ ‪ :‬ا َﻷﻧﺴـﺎ ِب‪ ،‬ﻟﻠ ﱠﺴـ ْﻤ َﻌﺎ ِ ّﲏ‪ ،(334/4) ،‬واﻟﺘﺤﺒـ ِﲑ ِﰲ ا ُﳌ ْﻌ َﺠـﻢ اﻟﻜﺒـﲑ‪ ،‬ﻟﻠ ﱠﺴـ ْﻤ َﻌﺎ ِ ّﲏ‪ ،(11/2) ،‬واﻟ ﱡﻠ َﺒـﺎ ِب ِﰲ َ ْﲥـ ِﺬﻳ ِﺐ‬ ‫اﻷَ ْﻧ َﺴﺎ ِب‪ ،‬ﻻ ْﺑ ِﻦ ا َﻷﺛِ ِﲑ ا َﳉ َﺰ ِر ّي‪ ،(405/2) ،‬واﳌﻨﺘﺨ ِﺐ ﻣﻦ ﻛِ َﺘﺎب اﻟﺴﻴﺎق ﻟ َﺘﺎ ِرﻳﺦ ﻧﻴﺴﺎﺑﻮر‪ ،‬ﻟﻠﺼﲑﻓﻴﻨﻲ‪) ،‬ص‪ ،(435‬و ِﺳ َ ِﲑ َأ ْﻋ َﻼ ِم‬ ‫اﻟﻨﱡ َﺒ َﻼ ِء‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(565/18) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ اﻟ ُﻜ ْ َﱪى‪ِ ،‬ﻟﻠ ﱡﺴ ْﺒﻜِﻲ‪.(304/5) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( ِز َﻳﺎ َدة \"ﺑﻦ\" ﺧﻄﺄ‪.‬‬ ‫‪103‬‬

‫ﳏﻤﺪ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ اﻟﻘﻄﺎن)‪َ ،(1‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ أﺑﻮ ﺳﻌﻴﺪ)‪ (2‬إﺳ َﲈﻋﻴﻞ ﺑﻦ َأ ْ َﲪـﺪ)‪ (3‬ﺑـﻦ ﳏﻤـﺪ ﺑـﻦ َﻋ ْﺒـﺪ اﻟﻌﺰﻳـﺰ اﳋـﻼل‬ ‫اﳉﺮﺟﺎﲏ)‪َ ،(4‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ أﺑﻮ اﻟ َﻌ ﱠﺒـﺎس ﳏﻤـﺪ ﺑـﻦ اﳊﺴـﻦ ﺑـﻦ ُﻗ َﺘ ْﻴ َﺒـﺔ)‪َ ،(5‬ﻗـﺎ َل ‪َ :‬ﺣـ ﱠﺪ َﺛ َﻨﺎ ﳏﻤـﺪ ﺑـﻦ أﰊ اﻟﻠﻴـﺚ)‪(6‬‬ ‫اﻟ َﻌ ْﺴ َﻘﻼﲏ)‪َ ،(7‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ ُﻣ ْﻌ َﺘ ِﻤﺮ ﺑﻦ ُﺳﻠﻴ َﲈن)‪َ ،(8‬ﻋﻦ أﺑﻴﻪ)‪َ ،(9‬ﻋﻦ ﺳﻠﻴ َﲈن ﺑﻦ ِﻣ ْﻬ َﺮان)‪َ ،(10‬ﻋﻦ َز ْﻳﺪ ﺑﻦ َو ْﻫﺐ)‪َ ،(1‬ﻋـﻦ‬ ‫)‪ (1‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ﰲ ‪َ :‬ﺗﺎ ِرﻳﺦ َﺑ ْﻐ َﺪاد‪.(383 /1) ،‬‬ ‫)‪ِ (2‬ﰲ )أ( \"ﺳﻌﺪ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"ﺑﻦ َأ ْ َﲪﺪ\" ﺳﺎﻗﻄﺔ ﻣﻦ اﻟﻨﺴﺨﺘﲔ‪ ،‬و ُﻫﻮ ﺧﻄﺄ‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ ِد َﻣ ْﺸﻖ‪ ،‬ﻻ ْﺑ ِﻦ َﻋ َﺴﺎﻛِﺮ‪ ،(359/8) ،‬وﺑﻐﻴ ِﺔ اﻟﻄﻠﺐ ِﰲ َﺗﺎ ِرﻳﺦ ﺣﻠﺐ‪ ،‬ﻻ ْﺑ ِﻦ اﻟﻌﺪﻳﻢ‪.(1622/4) ،‬‬ ‫)‪ (5‬اﻟ ﱢﺜ َﻘﺔ ا َْﳊﺎﻓِﻆ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ ِد َﻣ ْﺸﻖ‪ ،‬ﻻ ْﺑ ِﻦ َﻋ َﺴﺎﻛِﺮ‪ ،(317/52) ،‬و ِﺳ َ ِﲑ َأ ْﻋـ َﻼ ِم اﻟﻨﱡـ َﺒ َﻼ ِء‪ ،(292/14) ،‬و َﺗـ ْﺬ ِﻛ َﺮ ِة ا ُْﳊ ﱠﻔـﺎظ‪،(764/2) ،‬‬ ‫ﻛِ َﻼ ُ َﳘﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.‬‬ ‫)‪ (6‬ﻫﻲ ﻫﻜﺬا ِﰲ اﻟﻨﺴﺨﺘﲔ \"اﻟﻠﻴﺚ\"‪َ ،‬واﻟ ﱠﺼ َﻮاب \"اﻟﴪي\"‪.‬‬ ‫)‪ُ (7‬ﻫ َﻮ ُ َﳏ ﱠﻤﺪ ﺑﻦ اﳌﺘﻮﻛﻞ‪ ،‬اﳌﻌﺮوف ﺑﺎﺑﻦ َأ ِﰊ اﻟ ﱠ ِﴪ ّي‪ ،‬وﻟﻴﺲ ﻛ َﲈ َذ َﻛ َﺮ اﺑﻦ ِﺣ ﱠﺒﺎن ُ َﳏ ﱠﻤﺪ ﺑﻦ اﳌﺘﻮﻛﻞ ﺑﻦ أﺑﻰ اﻟﴪى‪ ،‬ﻓﺄوﻫﻢ أن أﺑﺎ اﻟ ﱠ ِﴪ ّي‬ ‫اﻟ ﱠ ِﴪ ّي واﻟﺪ اﳌﺘﻮﻛﻞ‪ ،‬و َﳘﺎ َوا ِﺣﺪ‪.‬‬ ‫َو ﱠﺛ َﻘﻪ ا ْﺑﻦ َﻣ ِﻌﲔ واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،‬و َﻗﺎ َل َﻣ ﱠﺮة ‪ُ :‬و ﱢﺛﻖ‪َ ،‬و َﻗﺎ َل اﺑﻦ ِﺣ ﱠﺒﺎن ‪َ :‬ﻛﺎ َن ﻣﻦ اﳊﻔﺎظ‪ ،‬ﻟﲔ َﺣ ِﺪﻳﺜﻪ َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي‪َ ،‬و َﺣ َﻜﻰ اﺑﻦ وﺿﺎح َأ ﱠﻧ ُﻪ‬ ‫َﻛﺎ َن َﻛﺜِﲑ اﳊﻔﻆ َﻛﺜِﲑ اﻟﻐﻠﻂ‪َ ،‬و َﻗﺎ َل ﻣﺴﻠﻤﺔ ﺑﻦ َﻗﺎ ِﺳﻢ ‪َ :‬ﻛﺎ َن َﻛﺜِ َﲑ اﻟﻮﻫﻢ و َﻛﺎ َن ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪َ ،‬و َﻗﺎ َل ﻓِﻴﻪ اﺑﻦ ﻋﺪي ‪َ :‬ﻛﺜِﲑ اﻟﻐﻠـﻂ‪َ ،‬و َﻗـﺎ َل‬ ‫ﻓِﻴﻪ اﻟ ﱠﺬ َﻫﺒِ ّﻲ ‪َ :‬ﺻ ُﺪوق‪َ ،‬وﺑِ ِﻤ ْﺜ ِﻞ َﻗﻮﻟِﻪ َﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ‪َ ،‬و َزا َد ‪ :‬ﻋﺎر ٌف ﻟﻪ أوﻫﺎم َﻛﺜِﲑة‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ُ :‬ﺳ َﺆا َﻻ ِت اﺑﻦ اﳉﻨﻴﺪ ﻷَ ِﰊ زﻛﺮﻳﺎ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ‪) ،‬ص‪ ،(397‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(105/8) ،‬واﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻ ْﺑ ِﻦ‬ ‫ِﺣ ﱠﺒﺎن‪َ ،(88/9) ،‬و ِذ ْﻛﺮ أﺳ َﲈء ﻣﻦ ﺗﻜﻠﻢ ﻓِﻴﻪ و ُﻫـﻮ ﻣﻮﺛـﻖ‪) ،‬ص‪ ،(168‬وا ْﻟ َﻜﺎ ِﺷـ َﻒ‪ ،(214/2) ،‬و َﺗـ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔـﺎظ‪،(473/2) ،‬‬ ‫واﳌﻐﻨﻲ ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪ ،(367/2) ،‬أرﺑﻌﺘﻬﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪َ ،(400/7) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠـﺮ‪،‬‬ ‫)‪.(6263‬‬ ‫ﻗﻠﺖ ‪َ :‬ﺻ ُﺪوق ﻟﻪ أوﻫﺎم ﻳﺘﺎﺑﻊ َﻋ َﲆ َﺣ ِﺪﻳﺜﻪ‪.‬‬ ‫)‪ (8‬اﳌﻌﻈﻢ َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ إﻻ ﻣﺎ ﻛﺎن ﻣﻦ ﳛﻴﻰ ﺑﻦ َﺳ ِﻌﻴﺪ اﻟ َﻘ ﱠﻄﺎن‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬إذا ﺣﺪﺛﻜﻢ اﳌﻌﺘﻤﺮ ﺑﴚ ٍء ﻓﺎﻋﺮﺿﻮه؛ ﻓﺈﻧﻪ ﳼ ُء اﳊﻔ ِﻆ‪ ،‬واﺑﻦ‬ ‫واﺑﻦ ِﺧ َﺮاش‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪َ :‬ﺻ ُﺪوق ﳜﻄﺊ ﻣﻦ ﺣﻔﻈﻪ‪َ ،‬و َﻗﺎ َل اﻟ ﱠﻨ َﻮ ِو ّي ‪ :‬وأﲨﻌﻮا َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ‪ ،‬و َﺟ َﻼﻟﺘﻪ‪.‬‬ ‫وﻗﺎل اﺑﻦ ﺣﺠﺮ ‪ :‬أﻛﺜﺮ ﻣﺎ أﺧﺮﺟﻪ ﻟﻪ اﻟﺒﺨﺎري ﳑﺎ ﺗﻮﺑﻊ ﻋﻠﻴﻪ‪ ،‬واﺣﺘﺞ ﺑﻪ اﳉﲈﻋﺔ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﺛﻘﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(291/9) ،‬وﻣﻌﺮﻓ َﺔ اﻟﺮﺟﺎل ﻟﻴﺤﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ )رواﻳـﺔ اﺑـﻦ ﳏـﺮز(‪ ،(116/1) ،‬و ِﻋ َﻠـ َﻞ أﲪـﺪ‬ ‫)رواﻳﺔ اﺑﻨﻪ ﻋﺒﺪ اﷲ(‪ ،(20/3) ،‬وﻣﻌﺮﻓ َﺔ اﻟ ﱢﺜ َﻘﺎت‪ ،‬ﻟﻠﻌﺠﲇ‪ ،(286/2) ،‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(403/8) ،‬واﻟ ﱢﺜ َﻘﺎت‪،‬‬ ‫ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪ ،(521 /7) ،‬واﻟﻜﻔﺎﻳ َﺔ‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟﺒﻐﺪادي‪) ،‬ص‪ ،(223‬و َ ْﲥ ِﺬﻳ َﺐ اﻷَ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،(104/2) ،‬و َ ْﲥ ِﺬﻳ َﺐ‬ ‫ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(250/28) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(279/2) ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪َ ،(263/8) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪،(6785) ،‬‬ ‫وﻫﺪي اﻟﺴﺎري‪) ،‬ص‪ ،(444‬ﺛﻼﺛﺘﻬﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫)‪ُ (9‬ﻫ َﻮ ﺳﻠﻴ َﲈن ﺑﻦ َﻃ ْﺮﺧﺎن اﻟ ﱠﺘ ْﻴ ِﻤ ّﻰ‪َ ،‬ﺗ َﻜ ﱠﻠ َﻢ ﺑِﺈِ ْﺛ َﺒﺎت ا ْﻟﻘﺪر ﻓ َﺄ ْﺧﺮ ُﺟﻮ ُه‪َ ،‬ﻓﻘﺒﻠﻪ َﺑﻨﻮ َﲤ ِﻴﻢ؛ ﻟ َﺬ ِﻟ َﻚ ُﻧ ِﺴ َﺐ إﻟﻴﻬﻢ‪.‬‬ ‫اﳉﻤﻴﻊ َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ‪ ،‬إﻻ أن اﺑﻦ َﺣ َﺠﺮ َذ َﻛ َﺮ أن اﻟﻨﱠ َﺴﺎﺋِ ّﻲ وﻏﲑه وﺻﻔﻮه ﺑﺎﻟﺘﺪﻟﻴﺲ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘﺔ‪ ،‬وﻻ ﻳﻀﲑه وﺻﻔﻪ ﺑﺎﻟﺘﺪﻟﻴﺲ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺜﺒﺘﻪ أﺣﺪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(251/9) ،‬واﻟ َﺘﺎ ِرﻳ َﺦ اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺒﺨﺎري‪ ،(21/4) ،‬وﻣﻌﺮﻓ َﺔ اﻟ ﱢﺜ َﻘـﺎت‪ ،‬ﻟﻠﻌﺠـﲇ‪،(430/1) ،‬‬ ‫وﻣﺸﺎﻫ َﲑ ﻋﻠ َﲈء اﻷﻣﺼﺎر‪ ،‬ﻻﺑﻦ ِﺣ ﱠﺒﺎن‪) ،‬ص‪ ،(93‬واﳍﺪاﻳ َﺔ واﻹرﺷـﺎد ِﰲ ﻣﻌﺮﻓـﺔ أﻫـﻞ اﻟ ﱢﺜ َﻘـﺔ واﻟﺴـﺪاد‪ ،‬ﻟﻠﻜﻼﺑـﺎذي‪،(310/1) ،‬‬ ‫واﻟﺘﻌﺪﻳ َﻞ واﻟﺘﺠﺮﻳﺢ‪ ،‬ﻷَ ِﰊ اﻟﻮﻟﻴﺪ اﻟﺒﺎﺟﻲ‪ ،(1260/3) ،‬و َ ْﲥ ِﺬﻳ َﺐ ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(5/12) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪،(461/1) ،‬‬ ‫َو َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(2575) ،‬وﺗﻌﺮﻳ َﻒ أﻫﻞ اﻟﺘﻘﺪﻳﺲ ﺑﻤﺮاﺗﺐ اﳌﻮﺻﻮﻓِﲔ ﺑﺎﻟﺘﺪﻟﻴﺲ‪) ،‬ص‪ ،(117‬ﻛﻼﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫)‪ (10‬ﻫﻮ اﻷﻋﻤﺶ‪=.‬‬ ‫‪104‬‬

‫َﻋﻦ َﻋ ْﺒﺪ اﷲِ ْﺑ َﻦ َﻣ ْﺴ ُﻌﻮدٍ‪َ ،‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ َر ُﺳﻮ ُل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ َو ُﻫ َﻮ اﻟ ﱠﺼـﺎدِ ُق ا َﳌْ ْﺼـ ُﺪو ُق‪ ،‬ﻳ َﻌﻨـﻲ ﺑـ َﺬﻟِ َﻚ‬ ‫َﺣ ِﺪﻳﺚ‪\" :‬إِ ﱠن َﺧ ْﻠ َﻖ َأ َﺣ ِﺪ ُﻛ ْﻢ ُ ْﳚ َﻤ ُﻊ ِﰲ َﺑ ْﻄ ِﻦ ‪/11‬ب ُأ ﱢﻣ ِﻪ َأ ْر َﺑ ِﻌ َﲔ َﻟ ْﻴ َﻠ ًﺔ‪ُ ،‬ﺛ ﱠﻢ َﻳ ُﻜﻮن َﻋ َﻠ َﻘ ًﺔ ِﻣ ْﺜ َﻞ َذﻟِ َﻚ\"‪.‬‬ ‫َﻫ َﺬا َﺣ ِﺪﻳ ٌﺚ َﺻ ِﺤﻴ ٌﺢ َر َوا ُه َأ ْﺻ َﺤﺎ ُب اﻟ ُﻜ ُﺘ ِﺐ اﻟ ﱢﺴ ﱠﺘ ِﺔ‪َ ،‬ﻋﻦ اﻹ َﻣﺎ ِم ﺳﻠﻴ َﲈن ﺑﻦ ﻣﻬﺮان اﻷﻋﻤﺶ‪َ ،‬ﻋـﻦ زﻳـﺪ‬ ‫اﺑﻦ وﻫﺐ‪َ ،‬ﻋﻦ َﻋ ْﺒ ِﺪ اﷲِ ﺑ ِﻦ َﻣ ْﺴ ُﻌﻮد‪ ،‬وﻟﻴﺲ ِﰲ ﳾ ٍء ﻣﻦ رواﻳﺎ ٍت اﻟ ُﻜ ُﺘـ ِﺐ اﻟ ﱢﺴـ ﱠﺘ ِﺔ رواﻳـﺔ َذﻟِـ َﻚ َﻋـﻦ ﻣﻌﺘﻤـﺮ ﺑـﻦ‬ ‫ﺳﻠﻴ َﲈن اﻟﺘﻴﻤﻲ‪َ ،‬ﻋـﻦ أﺑﻴـﻪ‪َ ،‬ﻋـﻦ اﻷﻋﻤـﺶ‪ ،‬و ُﻫـ َﻮ أﺻـ ٌﻞ ﻋﻈـﻴ ٌﻢ ِﰲ اﻟ َﻘـ َﺪ ِر‪َ ،‬أ ْﺧ َﺮ َﺟـ ُﻪ اﻟ ُﺒ َﺨـﺎ ِر ّي)‪ ،(2‬و ُﻣ ْﺴـﻠِﻢ)‪،(3‬‬ ‫واﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي)‪ ،(4‬و َأ ُﺑﻮ َداود ِﰲ اﻟ َﻘ َﺪ ِر)‪ ،(5‬واﺑ ُﻦ َﻣﺎ َﺟﻪ ِﰲ اﻟ ﱡﺴﻨَﺔ)‪ ،(1‬واﻟ ﱠﻨ َﺴﺎﺋِ ّﻲ ِﰲ اﻟ ﱠﺘ ْﻔ ِﺴﲑ)‪.(2‬‬ ‫= )‪ (1‬ﻣﻦ ﻛﺒﺎر اﻟﺘﺎﺑﻌﲔ‪ ،‬اﳉﻤﻴﻊ َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ إﻻ اﻟ َﻔ َﺴ ِﻮ ّي اﻟﺬي َﻗﺎ َل ‪َ :‬ﺣ ِﺪﻳﺚ زﻳﺪ ﻓِﻴﻪ ﺧﻠ ٌﻞ َﻛﺜِ ٌﲑ‪ ،‬ﻓﺮد ﻋﻠﻴﻪ اﺑﻦ َﺣ َﺠﺮ ﺑﻘﻮﻟﻪ ‪ :‬ﱂ ﻳﺼﺐ ﻣﻦ‬ ‫َﻗﺎ َل ِﰲ َﺣ ِﺪﻳﺜﻪ ﺧﻠﻞ‪ ،‬ﻗﻠﺖ ‪ :‬وﻫﻮ ﻛﲈ ﻗﺎل اﺑﻦ ﺣﺠﺮ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(223/8) ،‬و ِﻋ َﻠـ َﻞ أﲪـﺪ )رواﻳـﺔ اﺑﻨـﻪ ﻋﺒـﺪ اﷲ(‪ ،(410/2) ،‬وﻣﻌﺮﻓـ َﺔ اﻟ ﱢﺜ َﻘـﺎت‪ ،‬ﻟﻠﻌﺠـﲇ‪،‬‬ ‫)‪ ،(379/1‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(574/3) ،‬وا َﳌ ْﻌ ِﺮ َﻓـ َﺔ َواﻟ َﺘـﺎ ِرﻳﺦ‪ِ ،‬ﻟ َﻴ ْﻌ ُﻘـﻮب ﺑـ ِﻦ ُﺳـ ْﻔ َﻴﺎن اﻟ َﻔ َﺴـ ِﻮ ّي‪،(769/2) ،‬‬ ‫واﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪ ،(250/4) ،‬و َ ْﲥ ِﺬﻳ َﺐ ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(111/10) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،(419/1) ،‬و َﺗ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪،(67/1) ،‬‬ ‫ﻛﻼﳘﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(2159) ،‬‬ ‫)‪َ (2‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪َ (1) ،(1343/3) :‬ﺑﺎب‪َ ،(6594) ،‬ﻋ ْﻦ ِﻫ َﺸﺎ ِم ْﺑ ِﻦ َﻋ ْﺒﺪ اﳌَ ِﻠ ِﻚ‪َ ،‬ﻋ ْﻦ ُﺷ ْﻌ َﺒ َﺔ‪َ ،‬ﻋ ِﻦ ا َﻷ ْﻋ َﻤ ِﺶ‪ ،‬ﺑِ ِﻪ‪.‬‬ ‫)‪َ (3‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪َ (1) ،(1060‬ﺑﺎ ُب َﻛ ْﻴ ِﻔ ﱠﻴ ِﺔ َﺧ ْﻠ ِﻖ ا ْﻵ َد ِﻣ ﱢﻲ ِﰲ َﺑ ْﻄ ِﻦ ُأ ﱢﻣ ِﻪ َوﻛِ َﺘﺎﺑ ِﺔ ِر ْزﻗِ ِﻪ َو َأ َﺟ ِﻠـ ِﻪ َو َﻋ َﻤ ِﻠـ ِﻪ َو َﺷـ َﻘﺎ َوﺗِ ِﻪ َو َﺳـ َﻌﺎ َدﺗِ ِﻪ‪/1) ،‬‬ ‫‪ِ ،(2643‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َﻋ ْﺒﺪ ا ِﷲ ْﺑ ِﻦ ُﻧ َﻤ ْ ٍﲑ ا َْﳍ ْﻤ َﺪا ِ ّﲏ ‪َ -‬واﻟ ﱠﻠ ْﻔﻆ َﻟ ُﻪ – َو ُ َﳏ ﱠﻤﺪ ﺑ ِﻦ َﺧﺎ ِزم‪َ ،‬أ ِﰊ ُﻣ َﻌﺎ ِو َﻳ َﺔ اﻟ ﱠ ِﴬﻳ ِﺮ‪َ ،‬و َو ِﻛﻴ ٍﻊ‪َ ،‬ﻋ ِﻦ ا َﻷ ْﻋ َﻤ ِﺶ‪ ،‬ﺑِ ِﻪ‪.‬‬ ‫)‪ (4‬ﺳﻨ ُﻦ اﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ‪) :‬ص‪َ (4) ،(482‬ﺑﺎ ُب َﻣﺎ َﺟﺎ َء َأ ﱠن اﻷَ ْﻋ َﲈ َل ﺑِﺎ َﳋ َﻮاﺗِﻴ ِﻢ‪َ ،(2137) ،‬ﻋ ْﻦ َﻫ ﱠﻨﺎد ﺑﻦ اﻟ ﱠ ِﴪ ﱢي‪َ ،‬ﻋـ ْﻦ َأ ِﰊ ُﻣ َﻌﺎ ِو َﻳـ َﺔ اﻟ ﱠ ِﴬـﻳ ِﺮ‪،‬‬ ‫َﻋ ِﻦ ا َﻷ ْﻋ َﻤ ِﺶ‪ ،‬ﺑِ ِﻪ‪.‬‬ ‫وإﺳﻨﺎد اﻟﱰﻣﺬي ﺻﺤﻴﺢ ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫)‪ُ (5‬ﺳ َﻨ ُﻦ َأ ِﰊ َدا ُود‪َ (17) ،(706) :‬ﺑﺎ ٌب ِﰲ ا ْﻟ َﻘ َﺪ ِر‪ ،(4708) ،‬ﻋﻦ َﺣ ْﻔ ِﺺ ْﺑ ِﻦ ُﻋ َﻤ َﺮ اﻟﻨﱠ َﻤ ِﺮ ﱡي‪ ،‬ﻋﻦ ُﺷ ْﻌ َﺒ َﺔ‪ ،‬وﻋﻦ ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ َﻛﺜِـﲑ اﻟ َﻌ ْﺒـﺪي‪،‬‬ ‫ﻋﻦ ُﺳ ْﻔ َﻴﺎ َن اﻟ ﱠﺜ ْﻮ ِر ﱢي‪ ،‬ﻛِ َﻼ ُ َﳘﺎ َﻋ ِﻦ ا َﻷ ْﻋ َﻤ ِﺶ‪ ،‬ﺑِ ِﻪ‪.‬‬ ‫وأﻓﺼﻞ اﻟ َﻘ ْﻮل ِﰲ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻛﺜِﲑ اﻟﺬي ُﺗ ُﻜ ﱢﻠ َﻢ ﻓِﻴﻪ‪:‬‬ ‫َو ﱠﺛ َﻘﻪ َأ ْ َﲪﺪ ﺑﻦ َﺣﻨْ َﺒﻞ‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،‬و َزا َد ‪\" :‬و َﻛﺎ َن َﺻﺎ ِﺣﺐ َﺣ ِﺪﻳﺚ وﻣﻌﺮﻓﺔ‪ ،‬ﺳﻤﻊ ﺑﺎﻟﺒﴫة وﺑﺎﻟﻜﻮﻓﺔ‪ ،‬وﻃﺎل ﻋﻤﺮه‪ ،‬و َﺣ ِﺪﻳﺜـﻪ ﳐـﺮج ِﰲ‬ ‫اﻟﺼﺤﺎح ﻛﻠﻬﺎ\"‪ ،‬وﻛﺬا وﺛﻘﻪ اﺑﻦ َﺣ َﺠﺮ‪ ،‬ﴏاﺣﺔ‪.‬‬ ‫وﺻﺤﺢ َﺣ ِﺪﻳﺜﻪ ﻳﻌﻘﻮ ُب اﻟ َﻔ َﺴ ِﻮ ّي‪َ ،‬و َذ َﻛ َﺮه اﺑﻦ ِﺣ ﱠﺒﺎن ِﰲ اﻟ ﱢﺜ َﻘﺎت‪.(77/9) ،‬‬ ‫وأﻃﻠﻖ ﻓﻴﻪ َأ ُﺑﻮ َﺣﺎﺗِﻢ وﺻﻒ َﺻ ُﺪوق‪.‬‬ ‫وﻧﻘﻞ اﺑ ُﻦ ﺣﺠﺮ ﻗﻮ ًﻻ ﻟﺴﻠﻴ َﲈن ﺑﻦ اﻟ َﻘﺎ ِﺳﻢ ‪ -‬وﻟﻌﻠﻪ ﻗﺪ ﺣﺪث ﺗﺼﺤﻴﻒ‪ ،‬و ُﻫﻮ ﺳﻠﻤﺔ ﺑﻦ اﻟ َﻘﺎ ِﺳﻢ اﻟﻨﺎﻗﺪ اﳌﻌﺮوف‪ ،‬ﻓﻠﻢ أﻗﻒ َﻋ َﲆ ﻧﺎﻗـ ٍﺪ‬ ‫َﲠ َﺬا اﻻﺳﻢ‪ : -‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫َو َﺿ ﱠﻌ َﻔ ُﻪ اﺑﻦ ﻗﺎﻧﻊ‪.‬‬ ‫َو َﻗﺎ َل ﻋﻨﻪ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ‪ :‬ﻻ ﺗﻜﺘﺒﻮا ﻋﻨﻪ‪َ ،‬و َزا َد ‪ :‬ﱂ ﻳﻜﻦ ﺑﺎﻟ ﱢﺜ َﻘﺔ‪َ ،‬و َﻗﺎ َل ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪َ \" :‬ﻛﺎ َن ِﰲ َﺣ ِﺪﻳﺜﻪ أﻟﻔﺎظ\"‪ ،‬ﻓﻌﻘﺐ اﺑـﻦ اﳉﻨﻴـﺪ‪،‬‬ ‫ﺑﻘﻮﻟﻪ ‪\" :‬ﻛﺄﻧﻪ ﺿﻌﻔﻪ\"‪ ،‬وأﺟﺎب ﻣﺮة ﺣﲔ ﺳﺌﻞ ﻋﻨﻪ ‪ :‬ﱂ ﻳﻜﻦ ﻳﺴﺘﺄﻫﻞ أن ﻳﻜﺘﺐ ﻋﻨﻪ‪ ،‬وﻟﻌﻞ ﻛﻠﻤـﺔ \"ﻳﺴـﺘﺄﻫﻞ\" ﺗﺼـﺤﻔﺖ ﻋﻨـﺪ اﺑـﻦ‬ ‫َﺣ َﺠﺮ ِﰲ َ ْﲥ ِﺬﻳﺒﻪ إِ َﱃ ‪\" :‬ﻟﺴﺎﺋﻞ\"‪.‬‬ ‫ﻓ َﻌ ﱠﻘ َﺐ اﻟ َﺒﺎ ِﺟ ّﻲ َﻋ َﲆ ﻛﻼ ِم ا ْﺑﻦ َﻣ ِﻌﲔ‪ ،‬ﺑﻘﻮﻟﻪ ‪ :‬و ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻛﺜِﲑ اﻟ َﻌ ْﺒﺪي اﻟ َﺒ ْ ِﴫ ّي َﻫ َﺬا أﻓﺮده اﻟ ُﺒ َﺨﺎ ِر ّي ﺑـﺎﻻﺧﺮاج ﻋﻨـﻪ‪ ،‬واﻟﻐﺎﻟـﺐ ﻋﻠﻴـﻪ‬ ‫اﻟ ﱢﺼ ْﺪق‪.‬‬ ‫وﻛﺬا َر ﱠد اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ َﻋ َﲆ ا ْﺑ ِﻦ َﻣ ِﻌﲔ‪َ ،‬ﻓ َﻘﺎ َل ‪ُ :‬ﻗ ْﻠ ُﺖ ‪ :‬اﻟ ﱠﺮ ُﺟ ُﻞ ِﳑﱠﻦ َﻃ َﻔ َﺮ اﻟ َﻘ ْﻨ َﻄ َﺮ َة‪َ ،‬و َﻣﺎ َﻋﻠِ ْﻤﻨَﺎ َﻟ ُﻪ َﺷ ْﻴﺌ ًﺎ ُﻣﻨْ َﻜﺮ ًا ُﻳ َﻠ ﱠ ُﲔ ﺑِ ِﻪ‪َ ،‬و َﻻ َر ْﻳ َﺐ أن أﺑـﺎ اﻟﻮﻟﻴـﺪ‬ ‫أﺣﻔﻆ ِﻣ ْﻨ ُﻪ وأرﻓﻊ‪=.‬‬ ‫‪105‬‬

‫=وﻛﺬا داﻓﻊ ﻋﻨﻪ اﺑﻦ َﺣ َﺠﺮ ﻗﺎﺋ ًﻼ ‪\" :‬ﱂ ُﻳ ِﺼ ْﺐ ﻣﻦ َﺿ ﱠﻌ َﻔﻪ\"‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘﺔ‪ ،‬وﺗﺎﺑﻌﻪ اﻟ ﱢﺜ َﻘﺎت ِﰲ َﻫ َﺬا اﻹﺳﻨﺎد‪ .‬وﻋﲆ ﻫﺬا ﻳﻜﻮن إﺳﻨﺎد أﰊ داود ﺻﺤﻴﺢ؛ ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ُ :‬ﺳ َﺆا َﻻ ِت اﺑﻦ اﳉﻨﻴﺪ ﻟﻴﺤﻴـﻰ ْﺑـﻦ َﻣ ِﻌـﲔ‪) ،‬ص‪ ،(463 ،357‬وا َْﳉـ ْﺮ َح َواﻟ ﱠﺘ ْﻌـ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ َﺣـﺎﺗِﻢ‪ ،(70 /8) ،‬واﻟﺘﻌـﺪﻳ َﻞ‬ ‫واﻟﺘﺠﺮﻳﺢ‪ ،‬ﻟﻠ َﺒﺎ ِﺟ ّﻲ‪ ،(692/2) ،‬واﳌَ ْﻌ ِﺮ َﻓ َﺔ َواﻟ َﺘﺎ ِرﻳﺦ‪ ،‬ﻟِ َﻴ ْﻌ ُﻘـﻮب ﺑـ ِﻦ ُﺳـ ْﻔ َﻴﺎن اﻟ َﻔ َﺴـ ِﻮ ّي‪ ،(169 /2) ،‬و َ ْﲥـ ِﺬﻳ َﺐ ا ْﻟ َﻜـ َﲈل‪ ،‬ﻟﻠ ِﻤـ ﱢﺰ ّي‪،‬‬ ‫)‪ ،(335/26‬و ِﺳ َ َﲑ َأ ْﻋ َﻼ ِم اﻟﻨﱡ َﺒ َﻼ ِء‪ ،‬ﻟﻠﺬﻫﺒﻲ‪ ،(383/10) ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪َ ،(393/7) ،‬و َﺗ َﻘ ِﺮﻳـ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪ ،‬ﻛﻼﳘـﺎ ﻻ ْﺑـ ِﻦ‬ ‫َﺣ َﺠﺮ‪.(6252) ،‬‬ ‫)‪ (1‬ﺳﻨﻦ اﺑﻦ َﻣﺎﺟﻪ ‪) :‬ص‪َ (10) ،(28‬ﺑﺎ ٌب ِﰲ ا ْﻟ َﻘ َﺪ ِر‪ِ ،(76) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َو ِﻛﻴﻊ‪َ ،‬و ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ ُﻓ َﻀ ْﻴ ٍﻞ‪َ ،‬و َأ ِﰊ ُﻣ َﻌﺎ ِو َﻳ َﺔ‪َ ،‬و ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ ُﻋ َﺒ ْﻴ ٍﺪ‪َ ،‬ﻋ ِﻦ‬ ‫ا ْﻷَ ْﻋ َﻤ ِﺶ‪ ،‬ﺑِ ِﻪ‪.‬‬ ‫َو ُﺗ ُﻜ ﱢﻠ َﻢ ﰲ اﺛﻨﲔ‪ ،‬ﻣﻦ ﻫﺆﻻء اﻷرﺑﻌﺔ‪ ،‬أوﺿﺢ اﻟ َﻘ ْﻮل ﻓﻴﻬ َﲈ‪:‬‬ ‫اﻷول ‪َ ُ :‬ﳏ ﱠﻤﺪ ْﺑ ُﻦ ُﻓ َﻀ ْﻴ ٍﻞ‪:‬‬ ‫َو ﱠﺛ َﻘﻪ اﺑﻦ ﺳﻌﺪ‪ ،‬وأﺿﺎف ‪َ :‬ﺻ ُﺪو ًﻗﺎ َﻛﺜِﲑ ا َْﳊ ِﺪﻳﺚ ﻣﺘﺸﻴ ًﻌﺎ‪ ،‬وﺑﻌﻀﻬﻢ ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬وﻛﺬا َو ﱠﺛ َﻘﻪ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ‪ ،‬و َﻋِ ّﲇ ﺑﻦ ا َﳌ ِﺪﻳﻨِ ّﻲ‪َ ،‬و َزا َد ‪:‬‬ ‫ﺛﺒ ًﺘﺎ ِﰲ ا َْﳊ ِﺪﻳﺚ‪ ،‬واﻟ ِﻌ ْﺠِ ّﲇ‪َ ،‬و َزا َد ‪َ :‬ﻛﺎ َن ﻳﺘﺸﻴﻊ‪ ،‬و َﻣﺎ أﻗﻞ ﺳﻘﻄﻪ‪ ،‬وﻳﻌﻘﻮب اﻟ َﻔ َﺴ ِﻮ ّي‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،‬و َزا َدا ‪ :‬ﺷﻴﻌﻲ‪َ ،‬و َزا َد أﻳ ًﻀﺎ ِﰲ ﻣﻮﺿﻊ‬ ‫آﺧﺮ ‪ :‬و َﻛﺎ َن ﻣﻦ ﻋﻠ َﲈء َﻫ َﺬا اﻟﺸﺄن‪.‬‬ ‫َو َذ َﻛ َﺮه اﺑﻦ ِﺣ ﱠﺒﺎن ِﰲ ِﻛ َﺘﺎﺑﻪ اﻟ ﱢﺜ َﻘﺎت‪ ،‬وﻗﺎل ‪َ :‬ﻛﺎ َن ﻳﻐﻠﻮ ِﰲ اﻟ ﱠﺘ َﺸ ﱡﻴﻊ‪.‬‬ ‫وأﺟﺎب اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ﱡﻲ ﺣﲔ ُﺳ ِﺌ َﻞ ﻋﻨﻪ ‪َ :‬ﻛﺎ َن ﺛﺒ ًﺘﺎ ِﰲ ا َْﳊ ِﺪﻳﺚ‪ ،‬إﻻ َأ ﱠﻧ ُﻪ َﻛﺎ َن ﻣﻨﺤﺮ ًﻓﺎ ﻋﻦ ﻋﺜ َﲈن‪ ،‬رﴈ اﷲ ﻋﻦ ﻋﺜ َﲈن‪ ،‬ﺑﻠﻐﻨﻲ أن أﺑﺎه ﴐﺑـﻪ‬ ‫ﻣﻦ أول اﻟﻠﻴﻞ إِ َﱃ آﺧﺮه ﻟﻴﱰﺣﻢ َﻋ َﲆ ﻋﺜ َﲈن ﻓﻠﻢ ﻳﻔﻌﻞ‪ ،‬وﻗﺪ ﺳﻤﻊ ﳛﻴﻰ ا ِﳊ ﱠﲈ ِ ّﲏ َﻫ َﺬا ﻣﻦ أﺑﻴﻪ‪.‬‬ ‫وﻟﻜﻦ اﺑﻦ اﻟﻔﻀﻴﻞ َﻧ َﻔﻰ َذﻟِ َﻚ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﻌﻦ اﺑﻦ ﳏﺮز ﻗﺎل ‪ :‬ﺳﻤﻌﺖ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻓﻀﻴﻞ وأﻧﺎ ﻋﻨﺪه َﻗﺎ َل ﻟﻪ رﺟﻞ ‪ :‬إن ﻣـﺮوان اﻟﻔـﺰارى‬ ‫ﻳﺰﻋﻢ أن أﺑﺎك أرادك ﻟﻴﻠﺔ أن ﺗﺴﺘﻐﻔﺮ ﻟﻌﺜ َﲈن‪ ،‬ﻓﻠﻢ ﺗﻔﻌﻞ ﻓﺴﻤﻌﺘﻪ ﻳﻘﻮل ‪ :‬ﻻ واﷲ‪َ ،‬ﻣﺎ ﻋﻠﻢ اﷲ َﻫ َﺬا ﻣﻨﻰ ﻗﻂ‪ ،‬و َﻣﺎ ذﻛﺮت ﻋﺜ َﲈن ﻗـﻂ إﻻ‬ ‫ﺑﺨﲑ‪.‬‬ ‫و َﻛﺎ َن َأ ُﺑﻮ اﻷﺣﻮص ﻳﻘﻮل ‪ :‬أﻧﺸﺪ اﷲ رﺟ ًﻼ ﳚﺎﻟﺲ اﺑﻦ ﻓﻀﻴﻞ‪ ،‬وﻋﻤﺮو ﺑﻦ ﺛﺎﺑﺖ‪ ،‬أن ﳚﺎﻟﺴﻨﺎ‪.‬‬ ‫وﺣﺴﻦ َﺣ ِﺪﻳﺜﻪ َأ ْ َﲪﺪ ﺑﻦ َﺣﻨْ َﺒﻞ‪ ،‬وأﺳﺒﻖ َذﻟِ َﻚ ﺑﻘﻮﻟﻪ ‪َ :‬ﻛﺎ َن ﻳﺘﺸﻴﻊ‪ ،‬ﻓﻌﻘﺐ اﻟ ﱠﺬ َﻫﺒِ ّﻲ ﻗﺎﺋ ًﻼ ‪َ :‬ﻛﺎ َن ﻣﺘﻮاﻟ ًﻴﺎ ﻓﻘﻂ‪ ،‬ﻣﻊ َأ ﱠﻧـ ُﻪ أﻃﻠـﻖ ﻓﻴـﻪ ﻗﺒـﻞ‬ ‫َذ ِﻟ َﻚ‪ :‬ﺷﻴﻌﻲ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ ُز ْر َﻋﺔ ‪َ \" :‬ﺻ ُﺪوق ﻣﻦ أﻫﻞ اﻟﻌﻠﻢ\"‪ ،‬وﺑﻤﺜﻞ ﻗﻮﻟﻪ ﻗﺎل اﻟـ ﱠﺬ َﻫﺒِ ﱡﻲ ِﰲ ﻣﻮﺿـ ٍﻊ آﺧـﺮ‪ ،‬وﻛـﺬا اﺑـﻦ َﺣ َﺠـﺮ‪َ ،‬و َزا َد ‪ :‬ﻋـﺎرف‪ ،‬رﻣـﻰ‬ ‫ﺑﺎﻟ ﱠﺘ َﺸ ﱡﻴﻊ‪ ،‬وﻛﺬا ا ْﻟ َﻌ ْﻴﻨﻲ‪ ،‬ﺑﻤﺜﻞ ﻋﺒﺎرﺗﻪ ﲤَﺎ ًﻣﺎ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ ﻓﻴﻪ ‪َ :‬ﺷ ْﻴﺦ‪َ ،‬و َﻗﺎ َل ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪َ :‬ﻛﺜِﲑ اﳋﻄﺄ‪.‬‬ ‫َو َﻧ َﻔﻰ اﺑ ُﻦ اﳌﺒﺎرك رﴇ َأ ْﺻ َﺤﺎب ا َْﳊ ِﺪﻳﺚ ﻋﻨﻪ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ داود ‪َ :‬ﻛﺎ َن ِﺷ ْﻴ ِﻌﻴﺎ‪ُ ،‬ﻣ َﺘ َﺤ ﱢﺮ ًﻗﺎ‪.‬‬ ‫ﻓﻌﻘﺐ اﻟ ﱠﺬ َﻫﺒِ ّﻲ َﻋ َﲆ ﻛﻼﻣﻪ‪ ،‬ﺑﻘﻮﻟﻪ ‪َ َ :‬ﲢ ﱡﺮ ُﻗ ُﻪ َﻋ َﲆ َﻣ ْﻦ َﺣﺎ َر َب َأ ْو َﻧﺎ َز َع اﻷَ ْﻣ َﺮ َﻋ َﻠﻴﺎ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬و ُﻫﻮ ُﻣ َﻌ ﱢﻈ ٌﻢ ِﻟﻠ ﱠﺸ ْﻴ ِﺨ ْ ِﲔ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻬ َﲈ‪.‬‬ ‫َو َﻗﺎ َل اﻟﻨﱠ َﺴﺎﺋِ ﱡﻲ ‪َ :‬ﻟ ْﻴ َﺲ ﺑﻪ ﺑﺄس‪.‬‬ ‫وﻗﺪ َﺑ ﱠ َﲔ اﺑ ُﻦ َﺣ َﺠﺮ داﻓِ َﻊ َﻣ ْﻦ َﺗ َﻜ ﱠﻠ َﻢ ﻓِﻴ ِﻪ‪َ ،‬ﻓ َﻘﺎ َل ‪\" :‬إﻧ َﲈ ﺗﻮﻗﻒ ﻓﻴﻪ ﻣﻦ ﺗﻮﻗﻒ ﻟﺘﺸﻴﻌﻪ‪ ،‬وﻗﺪ َﻗﺎ َل َأ ْ َﲪﺪ ﺑﻦ َﻋِ ّﲇ اﻷ ﱠﺑﺎر ‪ :‬ﺣﺪﺛﻨﺎ َأ ُﺑـﻮ ﻫﺎﺷـﻢ‪،‬‬ ‫ﺳﻤﻌﺖ اﺑﻦ ﻓﻀﻴﻞ ﻳﻘﻮل ‪ :‬رﺣ َﻢ ا ُﷲ ﻋﺜ َﲈن وﻻ َر ِﺣ َﻢ ا ُﷲ ﻣﻦ ﻻ َﻳ َ َﱰ ﱠﺣ ُﻢ ﻋﻠﻴﻪ‪ ،‬ﻗﺎل ‪ :‬ورأﻳﺖ ﻋﻠﻴﻪ آﺛﺎر أﻫﻞ اﻟ ﱡﺴ ﱠﻨ ِﺔ واﳉ َﲈﻋﺔ َر ِ َﲪـ ُﻪ اﷲِ‪،‬‬ ‫اﺣﺘﺞ ﺑﻪ اﳉ َﲈﻋﺔ\"‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﺛﻘﺔ ﻳﺘﺸﻴﻊ‪ ،‬وﻫﺬا اﳊﺪﻳﺚ ﻻ ﳜﺪم ﺑﺪﻋﺘﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(511/8) ،‬و َﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﻟﺪارﻣﻲ(‪) ،‬ص‪ ،(157‬وﻣﻌﺮﻓ َﺔ اﻟﺮﺟﺎل ﻋﻦ ﳛﻴـﻰ ْﺑـﻦ‬ ‫َﻣ ِﻌﲔ )رواﻳﺔ اﺑﻦ ﳏﺮز(‪ ،(146/1) ،‬و ِﻋ َﻠ َﻞ أﲪـﺪ )رواﻳـﺔ اﺑﻨـﻪ ﻋﺒـﺪ اﷲ(‪ ،(485/3) ،‬وﻣﻌﺮﻓـ َﺔ اﻟ ﱢﺜ َﻘـﺎت‪ ،‬ﻟﻠﻌﺠـﲇ‪،(250/2) ،‬‬ ‫وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(57 /8) ،‬واﳌَْ ْﻌ ِﺮ َﻓ َﺔ َواﻟ َﺘﺎ ِرﻳﺦ‪ ،‬ﻟِ َﻴ ْﻌ ُﻘﻮب ﺑ ِﻦ ُﺳ ْﻔ َﻴﺎن اﻟ َﻔ َﺴ ِﻮ ّي‪ ،(112 /3) ،‬و ُﺳ َﺆا َﻻ ِت اﻟ ﱡﺴ َﻠ ِﻤ ّﻲ‪،‬‬ ‫ﻟﻠ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪) ،‬ص‪ ،(111‬و َﺗﺎ ِرﻳ َﺦ أﺳ َﲈء اﻟ ﱢﺜ َﻘﺎت‪ ،‬ﻻ ْﺑ ِﻦ ﺷﺎﻫﲔ‪) ،‬ص‪َ ،(291‬وذﻛ َﺮ أﺳ َﲈء ﻣﻦ ﺗﻜﻠﻢ ﻓﻴـﻪ و ُﻫـﻮ ﻣﻮﺛـﻖ‪) ،‬ص‪،(167‬‬ ‫و ِﺳ َﲑ َأ ْﻋ َﻼ ِم اﻟﻨﱡ َﺒ َﻼ ِء‪ ،( 173 /9) ،‬و َﺗ ْﺬﻛِ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،(315/1) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،(211/2) ،‬ﺛﻼﺛﺘﻬﺎ ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪،‬‬ ‫)‪َ ،(380/7‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪ ،(6227) ،‬وﻫـﺪ َي اﻟﺴـﺎري‪) ،‬ص‪ ،(441‬ﺛﻼﺛﺘﻬـﺎ‪ ،‬ﻻ ْﺑـ ِﻦ َﺣ َﺠـﺮ‪ ،‬وﻣﻐـﺎﲏ اﻷﺧﻴـﺎر‪ ،‬ﻟﻠ َﻌ ْﻴﻨِـ ّﻲ‪،‬‬ ‫)‪=.(550/5‬‬ ‫‪106‬‬

‫وآﺛﺮﻧﺎ إﺧﺮاج ﻫﺬه اﻟﺮواﻳﺔ ﳌَﺎ ﻓِﻴﻬﺎ ﻣﻦ رواﻳﺔ اﻹ َﻣﺎم أﰊ ﺣﺎﻣﺪ اﻟ َﻐ َﺰا ِ ّﱄ؛ ﻟﻴﺠﺘﻤﻊ ﻓِـﻴﻤﻦ)‪ (2‬روﻳﻨـﺎ َﺣ ِﺪﻳﺜـﻪ‬ ‫)‪(3‬ﻫﺎ ﻫﻨﺎ إ َﻣﺎﻣﻨﺎ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‪ ،‬إ َﻣﺎم اﻷﺋﻤﺔ‪ ،‬اﳌﺒﻌﻮث َﻋ َﲆ رأس اﳌَﺎﺋﺔ اﻟﺜﺎﻧﻴﺔ‪ ،‬واﻷﺷﻌﺮي اﳌﺒﻌﻮث َﻋـ َﲆ‬ ‫رأس ا َﳌﺎﺋﺔ اﻟﺜﺎﻟﺜﺔ َﻋ َﲆ ﻗﻮل‪ ،‬واﻟ َﺼ ِﺤﻴﺢ َأ ﱠﻧ ُﻪ أﺑﻮ اﻟ َﻌ ﱠﺒـﺎس ﺑـﻦ ُ َﴎ ْﻳـﺞ)‪(5)(4‬؛ ﻷ ﱠن اﻷﺷـﻌﺮي َﻣـﺎت ﺑﻌـﺪ اﻟﻌﴩـﻳﻦ‬ ‫وﺛﻼﺛ َﲈﺋﺔ‪ ،‬واﺑﻦ ُ َﴎ ْﻳﺞ َﺳﻨَﺔ ﺳﺖ وﺛﻼﺛ َﲈﺋﺔ‪ ،‬واﻟ َﻐ َﺰا ِ ّﱄ اﳌﺒﻌﻮث َﻋ َﲆ رأس ا َﳌﺎﺋﺔ اﳋﺎﻣﺴﺔ)‪ ،(6‬وﺷﻴﺨﻨﺎ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‬ ‫ُﻫ َﻮ اﳌﺒﻌﻮث َﻋ َﲆ رأس اﳌَﺎﺋﺔ اﻟﺜﺎﻣﻨﺔ)‪ ،(7‬ﻛ َﲈ ﺗﻘﺪم ِﰲ اﳌﻨﺎم‪ ،‬وﺷﻬ َﺪ ﻟﻪ ﺷﺎﻫ ُﺪ اﳊﺎل‪ ،‬وﻗﺪ ﺗﻮ َﰲ ﻛ َﲈ ﺗﻘﺪم َﺳﻨَﺔ )‪(8‬ﲬﺲ‬ ‫وﺛ َﲈن و َﻣﺎﺋﺔ‪ ،‬وﻗﺪ َﻗﺎ ُﻟﻮا ِﰲ ﻗﻮ ِل رﺳﻮ ِل اﷲِ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪ِ ،‬ﰲ َﺣ ِﺪﻳ ِﺚ أﰊ ُﻫ َﺮ ْﻳـ َﺮة َر ِ َﴈ ا ُﷲ َﻋ ْﻨـ ُﻪ ‪\" :‬إِ ﱠن اﷲَ‬ ‫َﻳ ْﺒ َﻌ ُﺚ ِﻷُ ﱠﻣﺘِﻲ َﻋ َﲆ َر ْأ ِس ُﻛ ﱢﻞ َﻣﺎ َﺋ ِﺔ َﺳ َﻨﺔ َﻣ ْﻦ ُ َﳚ ﱢﺪ ُد َﳍﺎ ِدﻳﻨَ َﻬﺎ\")‪ ،(9‬إن ِﰲ ا َﳌﺎﺋ ِﺔ اﻷوﱃ ‪ُ :‬ﻋ َﻤﺮ ﺑﻦ َﻋ ْﺒﺪ اﻟﻌﺰﻳﺰ‪َ ،‬ﻣﺎت َﺳ َﻨﺔ‬ ‫=اﻟﺜﺎﲏ ‪َ ُ :‬ﳏ ﱠﻤﺪ ﺑﻦ ﻋﺒﻴﺪ‪:‬‬ ‫ﻗﺎل ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ‪ :‬ﻻ ﳚﱰئ َﻋ َﲆ ﻗﺮاءة ﻛِ َﺘﺎﺑﻪ ﺣﺘﻰ ﻧﻌﻴﻨﻪ ﻋﻠﻴﻪ َأ ْو ﻧﺤﻮ َﻫ َﺬا ﻣﻦ اﻟﻜﻼم‪َ ،‬ﻗﺎ َل ﳛﻴﻰ ‪ :‬و َﻣﺎ ذﻛﺮه أﺣﺪ إﻻ ﺑﺨﲑ‪ ،‬و َو ﱠﺛ َﻘﻪ‬ ‫ِﰲ ﻣﻮﺿﻊ آﺧﺮ‪.‬‬ ‫ﱂ ﻳﻨﺰﻟﻪ ﻋﻦ اﻟ ﱢﺜ َﻘﺔ إﻻ َأ ْ َﲪﺪ‪ ،‬ﺣﻴﺚ ﻗﺎل ‪َ :‬ﻛﺎ َن ُ َﳏ ﱠﻤ ٌﺪ رﺟ ًﻼ َﺻ ُﺪو ًﻗﺎ‪َ ،‬و َﻗﺎ َل ‪َ :‬ﻳ ْﻌ َﲆ أﺛﺒﺖ ﻣﻨﻪ‪َ ،‬و َﻗﺎ َل ِﰲ ﻣﻮﺿﻊ آﺧـﺮ ‪ :‬و َﻛـﺎ َن ﳜﻄـﺊ وﻻ‬ ‫ﻳﺮﺟﻊ ﻋﻦ ﺧﻄﺄه‪ ،‬و َﻛﺎ َن ُﻳ ْﻈ ِﻬ ُﺮ اﻟ ﱡﺴﻨﱠ َﺔ‪ ،‬و َﻛﺎ َن أﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺪ َو ﱠﺛ َﻘﻪ ﰲ ﻣﻮﺿ ٍﻊ آﺧﺮ‪.‬‬ ‫وﻛﺬا َأ ُﺑﻮ َﺣﺎﺗِﻢ‪ ،‬ﺣﻴﺚ ﻗﺎل ‪ُ :‬ﻫ َﻮ َﺻ ُﺪوق ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﺛﻘﺔ‪ .‬وﻋﲆ ﻫﺬا ﻳﻜﻮن إﺳﻨﺎد اﺑﻦ ﻣﺎﺟﻪ ﺻﺤﻴﺢ؛ ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﻟﺪوري(‪ ،(487 /3) ،‬و ِﻋ َﻠ َﻞ أﲪﺪ )رواﻳﺔ اﺑﻨﻪ ﻋﺒﺪ اﷲ(‪ ،(129/1) ،‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ‬ ‫َﺣﺎﺗِﻢ‪ ،(10/8) ،‬واﻟﺘﻌﺪﻳ َﻞ واﻟﺘﺠﺮﻳﺢ‪ ،‬ﻟﻠﺒﺎﺟﻲ‪.(725 /2) ،‬‬ ‫)‪ (1‬اﻟﺴﻨﻦ اﻟﻜﱪى ﻟﻠﻨﺴﺎﺋﻲ ‪ ،(130 /10) :‬ﻗﻮﻟﻪ َﺗ َﻌﺎ َﱃ ‪) ،¯®¬ :‬ﻫﻮد ‪.(11182) ،(١٠٥ :‬‬ ‫وإﺳﻨﺎد اﻟﻨﺴﺎﺋﻲ ﺻﺤﻴﺢ؛ ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ \"ﻓﻤﻦ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺖ \"ﻓِﻴﻤﻦ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻫﺎ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ َأ ْ َﲪﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ُ َﴎ ْﻳﺞ‪ ،‬إ َﻣﺎم َأ ْﺻ َﺤﺎب اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ِﰲ َو ْﻗﺘﻪ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪306‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(287/4) ،‬واﳌﻨـﺘﻈﻢ ِﰲ َﺗـﺎ ِرﻳﺦ اﳌﻠـﻮك واﻷﻣـﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ا َﳉـ ْﻮ ِز ّي‪،(13/8) ،‬‬ ‫و َﻃ َﺒ َﻘﺎت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ اﻟ ُﻜ ْ َﱪى‪ِ ،‬ﻟﻠ ﱡﺴ ْﺒ ِﻜﻲ‪ ،(21/3) ،‬و ِﺳ َﲑ َأ ْﻋ َﻼ ِم اﻟﻨﱡ َﺒ َﻼ ِء‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.(201 /14) ،‬‬ ‫)‪ (5‬ﻳﻮاﻓﻖ ِﰲ َﻫ َﺬا ا َﳊﺎﻛِﻢ اﻟﻨﻴﺴﺎﺑﻮري‪ ،‬ﺣﻴﺚ أﺛﺒﺖ َﻫ َﺬا اﻷﻣﺮ ﺑﻌﺪ أن أﺧﺮج ا َْﳊ ِﺪﻳﺚ ِﰲ ﻣﺴﺘﺪرﻛﻪ‪.(8593/568/4) ،‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺗﺒﻴﲔ ﻛﺬب اﳌﻔﱰي‪ ،‬ﻻ ْﺑ ِﻦ َﻋ َﺴﺎﻛِﺮ‪) ،‬ص‪ ،(53‬و َ ْﲥ ِﺬﻳﺐ ا َﻷ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(18/2) ،‬‬ ‫)‪ (7‬وﻗﺪ َذ َﻛ َﺮ زﻳﻦ اﻟ ﱢﺪﻳﻦ اﻟ ِﻌ َﺮاﻗِ ّﻲ ِﰲ َﺗ ْﺮ َ َﲨ ٍﺔ ﲨﻌﻬﺎ ِﻟﻠ ﱠﺸ ْﻴ ِﺦ َﲨﺎل اﻟ ﱢﺪﻳﻦ اﻹﺳـﻨﻮي‪َ ،‬أ ﱠﻧـ ُﻪ اﳌﺒﻌـﻮث َﻋـ َﲆ رأس ا َﳌﺎﺋـﺔ اﻟﺜﺎﻣﻨـﺔ‪ ،‬وأﻳـﺪ َذ ِﻟـ َﻚ‬ ‫اﻟ ّﺴ ُﻴﻮﻃِ ّﻲ‪ ،‬وﻧﻈﻢ َذ ِﻟ َﻚ ﺷﻌ ًﺮا‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﻬﺎج اﻟﺴﻮي ِﰲ َﺗ ْﺮ َ َﲨ ِﺔ اﻹ َﻣﺎم اﻟ ﱠﻨ َﻮ ِو ّي‪ ،‬ﻟﻠ ّﺴ ُﻴﻮﻃِ ّﻲ‪) ،‬ص‪.(95‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﲬﺴﲔ\" ﺧﻄﺄ‪.‬‬ ‫)‪ُ (9‬ﺳ َﻨ ُﻦ َأ ِﰊ َدا ُو ِد ‪) :‬ص‪ِ (31) ،(639‬ﻛ َﺘﺎب ا َﳌﻼ ِﺣﻢ‪ (1) ،‬ﺑﺎب َﻣﺎ ُﻳ ْﺬ َﻛ ُﺮ ِﰱ َﻗ ْﺮ ِن ا ْﳌِﺎ َﺋ ِﺔ‪َ ،(4291) ،‬و َﻗﺎ َل أﺑﻮ داود ‪َ :‬ر َوا ُه َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ‬ ‫ا ْﺑ ُﻦ ُ َﴍ ْﻳ ٍﺢ ا ْ ِﻹ ْﺳ َﻜﻨْ َﺪ َرا ِ ﱡﲏ‪َ ،‬ﱂْ َ ُﳚ ْﺰ ﺑِ ِﻪ َ َﴍا ِﺣﻴ َﻞ‪ ،‬وا ُﳌ ْﻌ َﺠﻢ اﻷوﺳﻂ ﻟﻠﻄﱪاﲏ ‪َ ،(6527/323/6) :‬و َﻗﺎ َل ‪َ :‬ﻻ ُﻳ ْﺮ َوى َﻫ َﺬا ا َْﳊ ِﺪﻳﺚ َﻋـﻦ‬ ‫َر ُﺳﻮ ِل ا ِﷲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ إِ ﱠﻻ ِ َﲠ َﺬا ا ْ ِﻹ ْﺳﻨَﺎ ِد‪َ ،‬ﺗ َﻔ ﱠﺮ َد ﺑِ ِﻪ ا ْﺑ ُﻦ َو ْﻫـ ٍﺐ‪ ،‬وﻣﺴـﺘﺪرك اﳊـﺎﻛﻢ ‪ ،(8592/567/4) :‬وﻣﻌﺮﻓـﺔ اﻟﺴـﻨﻦ‬ ‫واﻵﺛﺎر ﻟﻠﺒﻴﻬﻘﻲ ‪ ،(422/208/1) :‬ﲨﻴﻌﻬﻢ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا ْﺑ ِﻦ َو ْﻫ ٍﺐ‪َ ،‬ﻋﻦ َﺳ ِﻌﻴﺪ ْﺑ ِﻦ َأ ِﰊ َأ ﱡﻳﻮب‪َ ،‬ﻋﻦ َ َﴍا ِﺣﻴ َﻞ ْﺑ ِﻦ َﻳ ِﺰﻳ َﺪ ا ُْﳌ َﻌﺎﻓِ ِﺮ ﱢي‪َ ،‬ﻋﻦ‬ ‫َأ ِﰊ َﻋ ْﻠ َﻘ َﻤ َﺔ‪= .‬‬ ‫‪107‬‬

‫إﺣﺪى و َﻣﺎﺋﺔ‪ ،‬و ِﰲ اﳌَﺎﺋﺔ اﻟﺜﺎﻧﻴﺔ ‪ :‬اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪َ ،‬ﻣﺎت َﺳ َﻨﺔ أرﺑﻊ و َﻣﺎﺋﺘﲔ‪ ،‬و ِﰲ اﻟﺜﺎﻟﺜﺔ ‪ :‬ا ِﳋ َﻼف اﻟﺴﺎﺑﻖ‪ ،‬و ِﰲ اﻟﺮاﺑﻌﺔ ‪:‬‬ ‫ﺳﻬﻞ ﺑﻦ أﰊ ﺳﻬﻞ اﻟﺼﻌﻠﻮﻛﻲ)‪ ،(1‬وﻗﻴﻞ ‪ :‬اﻟ ﱠﺸ ْﻴﺦ أﺑﻮ ﺣﺎﻣﺪ اﻹﺳﻔﺮاﺋﻴﻨﻲ‪ ،‬و ِﰲ اﳋﺎﻣﺴﺔ ‪ :‬اﻟ َﻐـ َﺰا ِ ّﱄ‪ ،‬واﻟﺴﺎدﺳـﺔ ‪:‬‬ ‫اﻹ َﻣﺎم ﻓﺨﺮ اﻟ ﱢﺪﻳﻦ اﻟﺮازي)‪ ،(2‬وﻗﻴﻞ ‪ :‬اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬وا ِﳋ َﻼف ﻓِﻴﻬ َﲈ َﻗ ِﺮﻳﺐ ﻣﻦ ا ِﳋ َﻼف ِﰲ اﻷﺷﻌﺮي واﺑﻦ ُ َﴎ ْﻳﺞ‪ ،‬ﻓﺈن‬ ‫ﻓﺨﺮ اﻟ ﱢﺪﻳﻦ َﻣﺎت َﺳ َﻨﺔ ﺳﺘﺔ وﺳﺘ َﲈﺋﺔ‪ ،‬واﻟ ﱠﺮاﻓِ ِﻌ ّﻲ َﻣـﺎت ﺑﻌـﺪ اﻟﻌﴩـﻳﻦ وﺳـﺘ َﲈﺋﺔ‪ ،‬واﻟﺴـﺎﺑﻌﺔ اﺑـﻦ دﻗﻴـﻖ اﻟﻌﻴـﺪ)‪،(3‬‬ ‫واﻟﺜﺎﻣﻨﺔ ‪ :‬اﻟ َﻮاﻟِﺪ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪.‬‬ ‫=وﺻﺤ َﺢ اﻹﺳﻨﺎد اﻟﺸﻴﺦ اﻷَ ْﻟ َﺒﺎ ِ ﱡﲏ‪ ،‬وﻋ ﱠﻘ َﺐ ﻋﲆ ﻗﻮل أﰊ داود ﺑﻘﻮﻟﻪ ‪ :‬و ﻻ ُﻳﻌﻠ ُﻞ اﳊﺪﻳ َﺚ ﻗﻮ ُل أﰊ داود ﻋﻘﺒﻪ ‪\" :‬رواه ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ‬ ‫ﴍﻳﺢ اﻹﺳﻜﻨﺪراﲏ ﱂ ﳚﺰ ﺑﻪ ﴍاﺣﻴﻞ\"؛ وذﻟﻚ ﻷن ﺳﻌﻴﺪ ﺑﻦ أﰊ أﻳﻮب ﺛﻘﺔ ﺛﺒﺖ ﻛﲈ ﰲ\"اﻟﺘﻘﺮﻳﺐ\"‪ ،‬و ﻗﺪ وﺻﻠﻪ وأﺳﻨﺪه‪ ،‬ﻓﻬﻲ‬ ‫زﻳﺎدة ﻣﻦ ﺛﻘﺔ ﳚﺐ ﻗﺒﻮﳍﺎ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬اﳊﺪﻳﺚ إﺳﻨﺎده ﺻﺤﻴﺢ ﻓﺠﻤﻴﻊ رﺟﺎﻟﻪ ﺛﻘﺎت‪.‬‬ ‫)‪ (1‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ْ َ :‬ﲥ ِﺬﻳ ِﺐ اﻷَ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪ ،(238/1) ،‬واﻟﻮا ِﰲ ﺑِﺎ ْﻟ َﻮﻓﻴـﺎ ِت‪ ،‬ﻟﻠ ﱠﺼـ َﻔ ِﺪ ّي‪ ،(9/16) ،‬واﻟﺒﺪاﻳـ ِﺔ واﻟ ﱢﻨ َﻬﺎ َﻳـﺔ‪،‬‬ ‫ﻻ ْﺑ ِﻦ َﻛﺜِﲑ‪ ،(370/11) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ ﻗﺎﴇ َﺷ ْﻬ َﺒﺔ‪ ،(181/1) ،‬ووﻓِﻴﺎ ِت اﻷﻋﻴﺎن وأﻧﺒﺎء أﺑﻨﺎء اﻟﺰ َﻣﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜﺎن‪،‬‬ ‫)‪ ،(435/2‬واﻟﺴﻠﺴﻠ ِﺔ اﻟﺼﺤﻴﺤﺔ‪ ،‬ﻟﻸﻟﺒﺎﲏ‪.(151/2) ،‬‬ ‫)‪ (2‬اﻹ َﻣﺎم اﳌﻌﺮوف‪.‬‬ ‫)‪ (3‬اﻹ َﻣﺎم اﳌﻌﺮوف‪.‬‬ ‫‪108‬‬

‫ِذ ْﻛ ُﺮ اﻧﻔﺮاداﺗِ ِﻪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ َﻋ ِﻦ ا ْﻷَ ْﺻ َﺤﺎب)‪ (1‬ﻟِﻠ ﱠﺪﻟِﻴ ِﻞ‪َ ،‬و َﺗ ْﺮ ِﺟﻴ َﺤﺎﺗِ ِﻪ َﻋ َﲆ َﺗ ْﺮﺗِﻴ ِﺐ َأ ْﺑ َﻮا ِب ا ْﻟ ِﻔ ْﻘﻪ‬ ‫و َذﻟِ َﻚ ﺑﺤ ٌﺮ ﻻ ﺳﺎﺣﻞ ﻟﻪ‪ ،‬وﻟﻜﻦ ﻧﺬﻛ ُﺮ ﻣﻨﻬﺎ ﺷﻴ ًﺌﺎ ﻳﺴ ًﲑا ﳑﱠﺎ ﻛﺘﺒﻨـﺎه َﻋﻨـﻪ‪َ ،‬أ ْو َﻛـﺎ َن ِﰲ ﺗﺼـﺎﻧﻴﻔﻪ‪ ،‬ﻣﺜـﻞ ‪:‬‬ ‫اﻟ َﻔ َﻮاﺋِﺪ اﳌﺤﻀﺔ‪ ،‬وﺗ َﺼ ِﺤﻴﺢ اﳌﻨﻬﺎج‪ ،‬واﻟﺘﺪرﻳﺐ‪ ،‬وأ ﱠﻣﺎ َﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻓﺘﺎواه اﻟﺘﻲ ﻃﺎرت ِﰲ اﻵﻓﺎق‪ ،‬ﻓ َﺬﻟِ َﻚ ﻻ ﳛـﻴﻂ‬ ‫ﺑﻪ اﻷوراق‪.‬‬ ‫اﻟﻄﻬﺎرة إِ َﱃ اﻟﺒﻴﻮع‪ ،‬ا ْﺧ َﺘﺎ َر أ ﱠن اﳌ َﺸ ﱠﻤ َﺲ ﻻ ﻳﻜﺮه‪ ،‬وأﻧﻪ ﻳﻨﺘﻘﺾ اﻟﻮﺿﻮء ﺑﺄﻛـﻞ ﳊـﻢ اﳉـﺰور‪ ،‬وأن ﻣـﻦ‬ ‫ﻣﺴﺢ ِﰲ اﳊﴬ رﺟ ًﻼ َوا ِﺣﺪة ﻳﺘﻢ ﻣﺴﺢ ﻣﻘﻴﻢ‪َ ،‬و َﻗﺎ َل ‪ :‬إ ﱠﻧ ُﻪ ﻣﻘﺘﴣ إﻃـﻼق ﻧـﺺ اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ اﷲُ َﻋﻨْـ ُﻪ‪ ،‬وأن‬ ‫اﳌﺤﺮم ‪/12‬أ ﻻ ﻳﻤﺴﺢ َﻋ َﲆ اﳋﻒ‪ ،‬وأ ﱠﻧﻪ ﳚﻤﻊ ﺑﲔ ﺧﻄﺒﺘﻲ اﳉﻤﻌﺔ وﺻﻼﲥﺎ ﺑﺘﻴﻤ ٍﻢ َوا ِﺣﺪ‪.‬‬ ‫وأن اﳌﺘﺤﲑة)‪ (2‬ﲡﻤﻊ ﺑﲔ اﻟﺼﻼﺗﲔ ِﰲ َو ْﻗﺖ اﻷوﱃ‪ ،‬وأن اﻟﺪم اﳋـﺎرج ﺑﻌـﺪ اﻟﻌﻠﻘـﺔ واﳌﻀـﻐﺔ اﻟﺘـﻲ ﻻ‬ ‫ﺗﻨﻘﴤ اﻟﻌﺪة ﲠ َﲈ َﻟ ْﻴ َﺲ ﻧﻔﺎ ًﺳﺎ‪ ،‬وأن اﺧﺘﻼف اﻟ ُﻌ َﻠ َﲈء ﻻ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﺑﺒﻌﻀﻬﻢ اﻟﺒﻌﺾ‪.‬‬ ‫َو َﻗﺎ َل َﻋ َﲆ اﻟﻨﱠ ﱢﺺ اﳌﻌﺘﻤﺪ ‪ :‬وإ ﱠن إﻃﻼ َﻗﻬﻢ أ ﱠن اﻟﻨﻔ َﻞ ِﰲ اﻟﺒﻴﺖ أﻓﻀ ُﻞﻳﺴﺘﺜﻨﻰ ِﻣ ْﻨ ُﻪ ﻳﻮم اﳉﻤﻌـﺔ ﻛـ َﲈ ﻧـﺺ‬ ‫ﻋﻠﻴﻪ)‪َ ،(3‬وإ ﱠﻧ ُﻪ ﻳﻘﻨﺖ ِﰲ اﻟ ِﻮ ْﺗ ِﺮ ِﰲ ﲨﻴ ِﻊ اﻟﺴﻨﺔ‪ ،‬وإﻧﻪ ﻳﺴﺘﺤ ﱡﺐ َﺻ َﻼة رﻛﻌﺘﲔ ﺑﻌﺪ اﻟ ُﻐ ْﺴ ِﻞ واﻟ ﱠﺘ َﻴ ﱡﻤ ِﻢ‪ ،‬ﻛﺎﻟﻮﺿﻮء‪َ ،‬وإ ﱠﻧ ُﻪ‬ ‫ﳚﻮز اﳉﻤﻊ ﺑﻌﺬر اﳌﺮض‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻳﺸﱰ ُط ﻟﺼﺤ ِﺔ اﳉﻤ ِﻊ ﺗﻘﺪﻳ ًﲈ ﲢﻘﻴﻖ ﻧﻔﺎء َو ْﻗﺖ اﻷوﱃ‪ ،‬ﻓﻼ ﳚﻮز ﻣﻊ اﻟﺸﻚ‪ِ ،‬ﰲ ﻧﻔﺎﺋﻪ‪َ ،‬ﻛﺘَ ْﺒ َﻨﺎ َﻫﺎ َﻋﻨﻪ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻟﻮ َﺻ ّﲆ ﺻﺒ ﱞﻲ َﻏ ْ ُﲑ ُﳑَ ّﻴﺰ ﱂ ﻳﺴﺘﻜﻤ ْﻞ ﺳﺒ َﻊ ﺳﻨﲔ‪ ،‬و ُﻗ ُﺒ ُﻠ ُﻪ َﺑـﺎ ٍد أو)‪ُ (4‬د ُﺑـﺮه‪ ،‬ﻛﺎﻧـﺖ ﺻـﻼ ُﺗﻪ َﺻـ ِﺤﻴﺤ ًﺔ‪،‬‬ ‫وﻛ َﺬﻟِ َﻚ ﻃﻮاﻓﻪ‪ ،‬وإن اﻟﺰﻛﺎة إﻧ َﲈ ﺗﻜﻮنﻣﻦ أر َﻛﺎ ِن ا ِﻹ ْﺳ َﻼ ِم ِﰲ اﳌﺤﺎل اﳌﺠﻤﻊ ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ (1‬ﻣﻦ ا َﳌ ْﺬ َﻫﺐ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ؛ ﻷﻧﻪ ﻛ َﲈ ﺗﻘﺪم أن اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﺷﺎﻓﻌﻲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬وﺳﺘﺘﻜﺮر ﻫﺬه اﻟﻠﻔﻈﺔ َﻛﺜِ ًﲑا ﻻﺣ ًﻘﺎ ﻓﻠﺘﻌﺮف‪.‬‬ ‫)‪ُ (2‬ﺳ ﱢﻤ َﻴ ْﺖ ﺑِ َﺬ ِﻟ َﻚ ﻟِ َﺘ َﺤ ﱡ ِﲑ َﻫﺎ ِﰲ َأ ْﻣ ِﺮ َﻫﺎ‪َ ،‬و ُﺗ َﺴ ﱠﻤﻰ ﺑِﺎ ُْﳌ َﺤ ﱢ َﲑ ِة َأ ْﻳ ًﻀﺎ؛ ﻷﳖَﺎ َﺣ ﱠ َﲑ ْت ا ْﻟ َﻔ ِﻘﻴ َﻪ ِﰲ َأ ْﻣ ِﺮ َﻫﺎ‪َ ،‬و ِﻫ َﻲ ا ُْﳌ ْﺴ َﺘ َﺤﺎ َﺿ ُﺔ َﻏ ْﲑ ا ُْﳌ َﻤ ﱢﻴ َﺰ ِة اﻟ ﱠﻨﺎ ِﺳ َﻴ ُﺔ‬ ‫ﻟِ ْﻠ َﻌﺎ َد ِة ﻗﺪ ًرا و َو ْﻗ ًﺘﺎ‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ َﺗ ْﻴ ِﻤ َﻴﺔ ‪ِ :‬ﻫﻲ اﻟﺘﻲ َﻟ ْﻴ َﺴﺖ َﳍﺎ َﻋﺎ َدة‪َ ،‬و َﻻ َﺗ َﺘ َﻤ ﱠﻴﺰ ﺑِ َﺄ ﱠﳖَﺎ َﺗ َﺘ َﺤ ﱠﻴﺾ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪ ،(440/1) ،‬واﻟﻘﻮاﻋﺪ اﻟ ﱡﻨﻮراﻧﻴﺔ ا ْﻟ ِﻔ ْﻘﻬﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ ﺗﻴﻤﻴـﺔ‪ ،(39 ،38) ،‬وأﺳـﻨﻰ اﳌﻄﺎﻟـﺐ ِﰲ‬ ‫َ ْﴍح روض اﻟﻄﺎﻟﺐ‪ِ ،‬ﻟﻠ ﱠﺸ ْﻴ ِﺦ زﻛﺮﻳﺎ اﻷﻧﺼﺎري‪.(308/1) ،‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"ﻳﺴﺘﺜﻨﻰ ِﻣﻨْ ُﻪ ﻳﻮم اﳉﻤﻌﺔ ﻛ َﲈ ﻧﺺ ﻋﻠﻴﻪ\" أﳊﻘﺖ ِﰲ ﺣﺎﺷﻴﺔ )أ( وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺑﺎد ًﻳﺎ\"‪ ،‬وﻻ ﻳﻮﺟﺪ \"أو\"‪.‬‬ ‫‪109‬‬

‫َوإ ﱠﻧ ُﻪ ﳚﺰئ ا ُْﳉ ْ َﱪان ِﰲ اﻟﺒﻘﺮ)‪َ ،(2)(1‬وإ ﱠﻧ ُﻪ ﳚﻮز ﺗﻌﺠﻴﻞ زﻛﺎة ﻋﺎﻣﲔ؛ َﳊ ِﺪﻳﺚ اﺳﺘﺴﻼف اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ‬ ‫َو َﺳ ﱠﻠ َﻢ ﻣﻦ اﻟ َﻌ ﱠﺒﺎس زﻛﺎة ﻋﺎﻣﲔ)‪.(3‬‬ ‫)‪ (1‬اﳉﱪان َﻳ ُﻜﻮن ِﰲ اﻹﺑﻞ‪ ،‬و ُﻫﻮ ﻣﻦ وﺟﺒﺖ ﻋﻠﻴﻪ ﺟﺬﻋﺔ َأ ْو ﺣﻘﺔ َأ ْو ﺑﻨﺖ ﻟﺒﻮن وﻟﻴﺲ ﻋﻨﺪه إﻻ َﻣﺎ ُﻫ َﻮ أﺳﻔﻞ ِﻣﻨْ ُﻪ ﺑ َﺴـ َﻨ ٍﺔ أﺧـﺬ ﻣﻨـﻪ ﻣـﻊ‬ ‫ﺷﺎﺗﲔ َأ ْو ﻋﴩﻳﻦ در َﳘﺎ‪ ،‬وإن وﺟﺐ ﻋﻠﻴﻪ ﺑﻨﺖ ﳐﺎض َأ ْو ﺑﻨﺖ ﻟﺒﻮن َأ ْو ﺣﻘﺔ وﻟﻴﺲ ﻋﻨﺪه إﻻ َﻣﺎ ُﻫ َﻮ أﻋﲆ ِﻣﻨْ ُﻪ ﺑ َﺴ َﻨﺔ أﺧـﺬ ﻣﻨـﻪ‪ ،‬ودﻓـﻊ‬ ‫إﻟﻴﻪ اﳌﺼﺪق ﺷﺎﺗﲔ وﻋﴩﻳﻦ در ًﳘﺎ‪ ،‬واﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ أﺟﺎزه ِﰲ اﻟﺒﻘﺮ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌَ ْﺠ ُﻤﻮع َ ْﴍح اﳌُ َﻬ ﱠﺬب‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪.(403/5) ،‬‬ ‫)‪ (2‬ﻋﺒﺎرة \"وإن اﻟﺰﻛﺎة إﻧ َﲈ ﺗ ُﻜﻮن ﻣﻦ أر َﻛﺎ َن ا ِﻹ ْﺳ َﻼم ِﰲ اﳌﺤﺎل ا َﳌ ْﺠ َﻤﻊ ﻋﻠﻴﻬﺎ‪ ،‬وأﻧﻪ ﳚﺰئ اﳉﱪان ِﰲ اﻟﺒﻘﺮ\" أﳊﻘﺖ ِﰲ ا َﳊﺎ ِﺷـ َﻴ ِﺔ ﰲ )أ(‪،‬‬ ‫وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ (3‬اﳊﺪﻳﺚ رواه اﻟﱰﻣﺬي ﰲ ﺳﻨﻨﻪ‪) ،‬ص‪ (5) ،(170‬ﻛِ َﺘﺎب اﻟ ﱠﺰ َﻛﺎ ِة َﻋ ْﻦ َر ُﺳﻮ ِل ا ِﷲ َﺻـ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ‪َ (37) ،‬ﺑـﺎب َﻣـﺎ َﺟـﺎ َء ِﰲ‬ ‫َﺗ ْﻌ ِﺠﻴ ِﻞ اﻟ ﱠﺰ َﻛﺎ ِة‪ ،(579) ،‬ﻣﻦ ﻃﺮﻳﻖ ُﺣ ْﺠ ٍﺮ ا ْﻟ َﻌ َﺪ ِو ﱢي‪َ ،‬ﻋ ْﻦ َﻋِ ﱟﲇ‪َ ،‬أ ﱠن اﻟ ﱠﻨﺒِ ﱠﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ َﻗﺎ َل ِﻟ ُﻌ َﻤ َﺮ ‪\" :‬إِ ﱠﻧﺎ َﻗ ْﺪ َأ َﺧ ْﺬ َﻧﺎ َز َﻛﺎ َة ا ْﻟ َﻌ ﱠﺒـﺎ ِس‬ ‫َﻋﺎ َم ا ْﻷَ ﱠو ِل ِﻟ ْﻠ َﻌﺎ ِم\"‪.‬‬ ‫وﻗﺎل اﻟﱰﻣﺬي ‪َ :‬و ِﰲ ا ْﻟ َﺒﺎب َﻋ ِﻦ ا ْﺑ ِﻦ َﻋ ﱠﺒﺎ ٍس‪َ ،‬ﻻ َأ ْﻋ ِﺮ ُف َﺣ ِﺪﻳ َﺚ َﺗ ْﻌ ِﺠﻴ ِﻞ اﻟ ﱠﺰ َﻛﺎ ِة ِﻣ ْﻦ َﺣ ِﺪﻳ ِﺚ إِ ْ َﴎاﺋِﻴ َﻞ‪َ ،‬ﻋ ِﻦ ا َْﳊ ﱠﺠﺎ ِج ْﺑ ِﻦ ِدﻳ َﻨﺎ ٍر إِ ﱠﻻ ِﻣ ْﻦ َﻫ َﺬا‬ ‫ا ْﻟ َﻮ ْﺟ ِﻪ‪َ ،‬و َﺣ ِﺪﻳ ُﺚ إِ ْﺳ َﻤ ِﻌﻴ َﻞ ْﺑ ِﻦ َز َﻛ ِﺮ ﱠﻳﺎ‪َ ،‬ﻋ ِﻦ ا َْﳊ ﱠﺠﺎ ِج ِﻋ ْﻨ ِﺪي َأ َﺻ ﱡﺢ ِﻣ ْﻦ َﺣ ِﺪﻳ ِﺚ إِ ْ َﴎا ِﺋﻴ َﻞ َﻋ ِﻦ ا َْﳊ ﱠﺠﺎ ِج ْﺑ ِﻦ ِدﻳﻨَﺎ ٍر‪َ ،‬و َﻗ ْﺪ ُر ِو َي َﻫ َﺬا ا َْﳊ ِﺪﻳ ُﺚ‬ ‫َﻋ ِﻦ ا َْﳊ َﻜ ِﻢ ْﺑ ِﻦ ُﻋ َﺘ ْﻴ َﺒ َﺔ‪َ ،‬ﻋ ِﻦ اﻟﻨﱠﺒِ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ُﻣ ْﺮ َﺳ ًﻼ‪.‬‬ ‫وﻗﺎل اﺑﻦ ﺣﺠﺮ ﰲ اﻟﻔﺘﺢ‪\" : (333/3) ،‬وﰲ إﺳﻨﺎده ﻣﻘﺎل\"‪ .‬وﰲ اﻟﺪارﻗﻄﻨﻲ‪ ،(1765/ 33/3) ،‬ﻣﻦ ﻃﺮﻳﻖ ﻣﻮﺳﻰ ﺑﻦ ﻃﻠﺤﺔ أن‬ ‫اﻟﻨﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ‪\" :‬إِ ﱠﻧﺎ ُﻛﻨﱠﺎ ا ْﺣ َﺘ ْﺠ َﻨﺎ إِ َﱃ َﻣﺎ ٍل َﻓ َﺘ َﻌ ﱠﺠ ْﻠ َﻨﺎ ِﻣ َﻦ ا ْﻟ َﻌ ﱠﺒﺎ ِس َﺻ َﺪ َﻗ َﺔ َﻣﺎﻟِ ِﻪ ﻟِ َﺴ َﻨ َﺘ ْ ِﲔ\"‪ .‬وﻗﺎل اﻟﺪارﻗﻄﻨﻲ ‪ :‬ا ْﺧ َﺘ َﻠ ُﻔﻮا َﻋ ِﻦ‬ ‫ا َْﳊ َﻜ ِﻢ ِﰲ إِ ْﺳﻨَﺎ ِد ِه ‪َ ،‬واﻟ ﱠﺼ ِﺤﻴ ُﺢ َﻋ ِﻦ ا َْﳊ َﺴ ِﻦ ْﺑ ِﻦ ُﻣ ْﺴ ِﻠ ٍﻢ ُﻣ ْﺮ َﺳ ٌﻞ‪.‬‬ ‫ﻓﻌﻘﺐ اﺑﻦ ﺣﺠﺮ‪ :‬وﻫﺬا ﻣﺮﺳﻞ‪ .‬وروى اﻟﺪارﻗﻄﻨﻲ أﻳ ًﻀﺎ ﻣﻮﺻﻮ ًﻻ ﺑﺬﻛﺮ ﻃﻠﺤﺔ ﻓﻴﻪ‪ ،‬وإﺳﻨﺎد اﳌﺮﺳﻞ أﺻﺢ‪ .‬وﰲ اﻟﺪارﻗﻄﻨﻲ‪،‬‬ ‫)‪ ،(1766/33/3‬أﻳ ًﻀﺎ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس أن اﻟﻨﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ َﺑ َﻌ َﺚ ُﻋ َﻤ َﺮ َﺳﺎ ِﻋ ًﻴﺎ‪َ ،‬ﻗﺎ َل‪َ :‬ﻓ َﺄ َﺗﻰ ا ْﻟ َﻌ ﱠﺒﺎ َس‪َ ،‬ﻓ َﺄ ْﻏ َﻠ َﻆ َﻟ ُﻪ‪،‬‬ ‫ﻓﺄﺧﱪ اﻟ ﱠﻨﺒِ ﱠﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻓﻘﺎل ‪\" :‬إِ ﱠن ا ْﻟ َﻌ ﱠﺒﺎ َس َﻗ ْﺪ َأ ْﺳ َﻠ ْﻔﻨَﺎ َز َﻛﺎ َة َﻣﺎ ِﻟ ِﻪ ا ْﻟ َﻌﺎ َم َوا ْﻟ َﻌﺎ َم ا ُْﳌ ْﻘﺒِ َﻞ\"‪ .‬ﻓﻌﻘﺐ اﺑﻦ ﺣﺠﺮ ﺑﻘﻮﻟﻪ ‪ :‬وﰲ إﺳﻨﺎده‬ ‫ﺿﻌﻒ‪ .‬وﻛﺬا اﻟﺬﻫﺒﻲ ﱂ ﻳﺼﺤﺢ رواﻳﺔ ﻃﻠﺤﺔ ورواﻳﺔ اﻟﻌﺒﺎس‪ .‬اﻧﻈﺮ ‪ :‬ﺗﻨﻘﻴﺢ ﻛﺘﺎب اﻟﺘﺤﻘﻴﻖ‪.(358/1) ،‬‬ ‫وأﺧﺮﺟﻪ أﻳ ًﻀﺎ اﻟﺪارﻗﻄﻨﻲ‪ ،(1768/33/3) ،‬واﻟﻄﱪاﲏ ﰲ اﻷوﺳﻂ‪ ،(7862/28/8) ،‬ﻣﻦ ﺣﺪﻳﺚ أﰊ راﻓﻊ ﻧﺤﻮ ﻫﺬا وإﺳﻨﺎده‬ ‫ﺿﻌﻴﻒ أﻳ ًﻀﺎ‪ .‬وﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻣﺴﻌﻮد‪ ،‬أﺧﺮﺟﻪ اﻟﻄﱪاﲏ ﰲ اﻷوﺳﻂ‪َ ،(1000/299/1) ،‬أ ﱠن اﻟﻨﱠﺒِ ﱠﻰ ﺻﲆ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ َﺗ َﻌ ﱠﺠ َﻞ‬ ‫ِﻣ َﻦ ا ْﻟ َﻌ ﱠﺒﺎ ِس َﺻ َﺪ َﻗ َﺔ َﺳﻨَ َﺘﲔ‪ .‬ﻗﺎل اﺑﻦ ﺣﺠﺮ ‪ :‬وﰲ إﺳﻨﺎده ﳏﻤﺪ ﺑﻦ ذﻛﻮان وﻫﻮ ﺿﻌﻴﻒ‪ ،‬وﻟﻮ ﺛﺒﺖ ﻟﻜﺎن راﻓ ًﻌﺎ ﻟﻺﺷﻜﺎل‪ ،‬وﻟﺮﺟﺢ ﺑﻪ‬ ‫ﺳﻴﺎق رواﻳﺔ ﻣﺴﻠﻢ ‪َ \" :‬ﻓ ِﻬ َﻰ َﻋ َ ﱠﲇ َو ِﻣ ْﺜ ُﻠ َﻬﺎ َﻣ َﻌ َﻪ\"‪ ،‬ﻋﲆ ﺑﻘﻴﺔ اﻟﺮواﻳﺎت‪ ،‬وﻓﻴﻪ رد ﻟﻘﻮل ﻣﻦ ﻗﺎل ‪ :‬إن ﻗﺼﺔ اﻟﺘﻌﺠﻴﻞ إﻧﲈ وردت ﰲ وﻗﺖ ﻏﲑ‬ ‫اﻟﻮﻗﺖ اﻟﺬي ﺑﻌﺚ ﻓﻴﻪ ﻋﻤﺮ ﻷﺧﺬ اﻟﺼﺪﻗﺔ‪ ،‬وﻟﻴﺲ ﺛﺒﻮت ﻫﺬه اﻟﻘﺼﺔ ﰲ ﺗﻌﺠﻴﻞ ﺻﺪﻗﺔ اﻟﻌﺒﺎس ﺑﺒﻌﻴﺪ ﰲ اﻟﻨﻈﺮ ﺑﻤﺠﻤﻮع ﻫﺬه اﻟﻄﺮق‬ ‫واﷲ أﻋﻠﻢ‬ ‫ورواه اﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ اﻟﻜﱪى‪ ،(7617 /11/4) ،‬ﻣﻦ ﻃﺮﻳﻖ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ُﻣ ﱠﺮ َة‪َ ،‬ﻋ ْﻦ َأﺑِﻰ ا ْﻟ َﺒ ْﺨ َ ِﱰ ﱢى‪َ ،‬ﻋ ْﻦ َﻋِ ﱟﲆ َر ِ َﴇ ا ُﷲ َﻋ ْﻨ ُﻪ َﻓ َﺬ َﻛ َﺮ‬ ‫ﻗِ ﱠﺼ ًﺔ ِﰲ َﺑ ْﻌ ِﺚ َر ُﺳﻮ ِل اﷲِ‪-‬ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ُ -‬ﻋ َﻤ َﺮ َر ِ َﴇ اﷲُ َﻋ ْﻨ ُﻪ َﺳﺎ ِﻋ ًﻴﺎ‪َ ،‬و َﻣﻨْ ِﻊ ا ْﻟ َﻌ ﱠﺒﺎ ِس َﺻ َﺪ َﻗ َﺘ ُﻪ َو َأ ﱠﻧ َﻪ َذ َﻛ َﺮ ِﻟﻠ ﱠﻨﺒِ ﱢﻰ ‪-‬ﺻﲆ اﷲ ﻋﻠﻴﻪ‬ ‫وﺳﻠﻢ‪َ -‬ﻣﺎ َﺻ َﻨ َﻊ ا ْﻟ َﻌ ﱠﺒﺎ ُس َﻓ َﻘﺎ َل ‪َ \":‬أ َﻣﺎ َﻋﻠِ ْﻤ َﺖ َﻳﺎ ُﻋ َﻤ ُﺮ َأ ﱠن َﻋ ﱠﻢ اﻟ ﱠﺮ ُﺟ ِﻞ ِﺻﻨْ ُﻮ َأﺑِﻴ ِﻪ‪ .‬إِ ﱠﻧﺎ ُﻛ ﱠﻨﺎ ا ْﺣ َﺘ ْﺠ َﻨﺎ َﻓﺎ ْﺳ َﺘ ْﺴ َﻠ ْﻔ َﻨﺎ ا ْﻟ َﻌ ﱠﺒﺎ َس َﺻ َﺪ َﻗ َﺔ َﻋﺎ َﻣ ْ ِﲔ\"‪.‬‬ ‫وﻗﺎل ﻋﻘﺐ رواﻳﺘﻪ ‪َ :‬و ِﰱ َﻫ َﺬا إِ ْر َﺳﺎ ٌل َﺑ ْ َﲔ َأﺑِﻰ ا ْﻟ َﺒ ْﺨ َ ِﱰ ﱢى َو َﻋِ ﱟﲆ َر ِ َﴇ اﷲُ َﻋ ْﻨ ُﻪ‪.‬‬ ‫ﻗﺎل اﻷﻟﺒﺎﲏ ﰲ إرواء اﻟﻐﻠﻴﻞ‪ : (349/3) ،‬ﻗﻠﺖ ‪ :‬وﻫﻮ اﻟﺬي ﻧﺠﺰم ﺑﻪ ﻟﺼﺤﺔ ﺳﻨﺪﻫﺎ ﻣﺮﺳ ًﻼ‪ ،‬وﻫﺬه ﺷﻮاﻫﺪ ﱂ ﻳﺸﺘﺪ ﺿﻌﻔﻬﺎ‪ ،‬ﻓﻬﻮ‬ ‫ﻳﺘﻘﻮى ﲠﺎ وﻳﺮﺗﻘﻲ إﱃ درﺟﺔ اﳊﺴﻦ ﻋﲆ أﻗﻞ اﻷﺣﻮال ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬أؤﻳﺪ ﻗﻮل اﻟﺸﻴﺦ اﻷﻟﺒﺎﲏ‪ ،‬ﻟﻮرود رواﻳﺔ ﺻﺤﻴﺤﺔ ﻓﻴﻬﺎ إﺷﺎر ٌة إﱃ ذﻟﻚ َر َوا ُه َأ ُﺑﻮ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﻓ َﻘﺎ َل ‪َ :‬أ َﻣ َﺮ َر ُﺳـﻮ ُل اﷲِ‬ ‫َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﺑِﺎﻟ ﱠﺼ َﺪﻗ ِﺔ‪َ ،‬ﻓ ِﻘﻴ َﻞ َﻣ َﻨ َﻊ ا ْﺑ ُﻦ َﲨِﻴ ٍﻞ‪َ ،‬و َﺧﺎﻟِ ُﺪ ْﺑ ُﻦ اﻟ َﻮ ِﻟﻴ ِﺪ‪َ ،‬و َﻋ ﱠﺒﺎ ُس ْﺑ ُﻦ َﻋ ْﺒﺪ ا ُﳌ ﱠﻄﻠِ ِﺐ َﻓ َﻘﺎ َل اﻟﻨﱠﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ ‪:‬‬ ‫\" َﻣﺎ َﻳﻨْ ِﻘ ُﻢ ا ْﺑ ُﻦ َﲨِﻴ ٍﻞ إِ ﱠﻻ َأ ﱠﻧ ُﻪ َﻛﺎ َن َﻓ ِﻘ ًﲑا‪َ ،‬ﻓ َﺄ ْﻏﻨَﺎ ُه اﷲُ َو َر ُﺳﻮ ُﻟ ُﻪ‪ ،‬وأ ﱠﻣﺎ َﺧﺎ ِﻟ ٌﺪ ‪َ :‬ﻓﺈِ ﱠﻧ ُﻜ ْﻢ َﺗ ْﻈ ِﻠ ُﻤﻮ َن َﺧﺎﻟِ ًﺪا‪َ ،‬ﻗ ِﺪ ا ْﺣ َﺘ َﺒ َﺲ َأ ْد َرا َﻋ ُﻪ َو َأ ْﻋ ُﺘـ َﺪ ُه ِﰲ َﺳـﺒِﻴﻞ‬ ‫اﷲِ‪ ،‬وأ ﱠﻣﺎ اﻟ َﻌ ﱠﺒﺎس ْﺑ ُﻦ َﻋ ْﺒﺪ اﳌُ ﱠﻄﻠِ ِﺐ‪َ ،‬ﻓ َﻌ ﱡﻢ َر ُﺳﻮ ِل ا ِﷲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ َﻓ ِﻬ َﻲ َﻋ َﻠ ْﻴ ِﻪ َﺻ َﺪ َﻗ ٌﺔ َو ِﻣ ْﺜ ُﻠ َﻬﺎ َﻣ َﻌ َﻬﺎ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (24) ،(296/1) :‬ﻛِ َﺘﺎب اﻟ ﱠﺰ َﻛﺎ ِة‪َ (49) ،‬ﺑـﺎ ُب َﻗـ ْﻮ ِل ا ِﷲ َﺗ َﻌـﺎ َﱃ ‪،~}|{zy :‬‬ ‫)اﻟﺘﻮﺑﺔ ‪َ ،(1468) ،(60 :‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (12) ،(379‬ﻛ َﺘﺎب اﻟ ﱠﺰ َﻛﺎ ِة‪َ (3) ،‬ﺑﺎ ٌب ِﰲ َﺗ ْﻘ ِﺪﻳ ِﻢ اﻟ ﱠﺰ َﻛﺎ ِة َو َﻣ ْﻨ ِﻌ َﻬﺎ‪.(983 /11) ،‬‬ ‫‪110‬‬

‫َوإ ﱠﻧ ُﻪ ﳚﻮز ﺗﻌﺠﻴﻞ اﻟﺰﻛﺎة ِﰲ اﳊﺒﻮب ﺑﻌﺪ اﻧﻌﻘﺎد اﳊﺐ)‪َ ،(1‬وإ ﱠﻧـ ُﻪ ﳚـﻮز أن ﳜـﺮج َﻋـﻦ ﻧﺼـﺎﺑﲔ ﻟﺘﻮﻗﻌـﻪ‬ ‫ﺑﺎﻟﺘﻮاﻟﺪ ﻓِﻴ َﲈ)‪ (2‬إذا ﻣﻠﻚ ﻧﺼﺎ ًﺑﺎ ﻣﻦ اﻟﺴﺎﺋﻤﺔ‪ ،‬ووﺟﺪ ِﰲ اﳊﻮل َﻣﺎ ﺗﻮﻗﻌﻪ‪.‬‬ ‫وإ ﱠن اﻟﻮ ﱠﱄ)‪ (3‬ﻳﺼﻮ ُم َﻋﻦ اﳌﻴ ِﺖ إذا َﻛﺎ َن ﻋﻠﻴﻪ ﺻﻮ ٌم؛ ﻟ ِﺼ ﱠﺤ ِﺔ ا َْﳊ ِﺪﻳﺚ ﻓِﻴـﻪ)‪ ،(4‬و ُﻫـ َﻮ ﻛـ ﱡﻞ َﻗ ِﺮﻳـﺐ‪َ ،‬وإ ﱠﻧـ ُﻪ ﻻ‬ ‫ُﻳ ْﻜ َﺮ ُه اﻟ ّﺴﻮا ُك ﻟﻠ ﱠﺼﺎﺋِ ِﻢ ُﻣ ْﻄ َﻠ ًﻘﺎ‪َ ،‬وإ ﱠﻧ ُﻪ ﻳﺒﻄﻞ اﻟﺼﻮ ُم ﺑﻨﻴﺔ اﳋﺮوج ﻣﻨﻪ)‪.(5‬‬ ‫َوإ ﱠﻧ ُﻪ ﻻ ﳛﺮم اﻟﻘﺒﻠ ُﺔ ﻟﻠﺼﺎﺋ ِﻢ ﻣﻄﻠ ًﻘﺎ‪ ،‬وأﻧﻪ ﻻ ﳚﻮ ُز ﺻﻮ ُم اﻟﻨﺼ ِﻒ ﻣﻦ ﺷﻌﺒﺎن ﳌﻦ ﱂ ﻳﺼﻢ ﻗﺒﻠﻪ‪َ ،‬أ ْو ﻛﺎﻧـﺖ‬ ‫ﻟﻪ ﻋﺎدة‪.‬‬ ‫وإ ﱠن اﻟ ِﻘﺮا َن أﻓﻀ ُﻞ ﻣﻦ اﻟﺘﻤﺘ ِﻊ واﻹﻓﺮاد‪َ ،‬وإ ﱠﻧ ُﻪ ﳚﻮز إدﺧﺎ ُل اﻟ ُﻌ ْﻤ َﺮ َة َﻋ َﲆ اﳊﺞ ﻟﺼﺤﺔ ا َْﳊـ ِﺪﻳﺚ ﻓِﻴـﻪ)‪ ،(7)(6‬وإ ﱠن‬ ‫ﻟﻠﺤﺞ ﺛﻼث ﲢﻠﻼت‪ ،‬ﻓﺄﺛﺒﺖ ﻟﻠﺤﺞ ﲢﻠﻼً ﺛﺎﻟﺜًﺎ)‪ ،(8‬و ُﻫ َﻮ أن ﺣﻠﻖ ﺑﻘﻴﺔ اﻟﺒﺪن ﳛﻞ ﺑﻌﺪ ﺣﻠﻖ اﻟﺮﻛﻦ‪ ،‬وﻛﺬا اﻟ َﻘ ْﻠﻢ؛ ﻷَ ﱠﻧﻪ‬ ‫ﻷَ ﱠﻧﻪ ِﰲ ﻣ َﻌﻨﺎه‪ ،‬وأن ﻣﻦ ﲢﻠﻞ ِﰲ اﻟﻔﺎﺳﺪ‪ ،‬و َﻛﺎ َن ﺳﻌﻰ ﻋﻘﺐ ﻃﻮاف اﻟﻘﺪوم‪ ،‬ﻻﺑﺪ ﻟﻪ ﻣﻦ اﻟﺴﻌﻲ‪ ،‬وإ ﱠن اﻟﻌـﺎﻛﻒ ﺑﻤﻨـﻰ‬ ‫ﳚﻮز إﺣﺮاﻣﻪ ﺑﺎﻟ ُﻌ ْﻤ ِﺮة؛ ﻷَ ﱠﻧﻪ ﻟَﻴْ َﺲ ﻣﺘﻠﺒ ًﺴﺎ ﺑﺈﺣﺮام‪ ،‬وﻳﻤﻜﻦ اﳉﻤﻊ ﺑﲔ اﻟﻌﻤﻠﲔ‪.‬‬ ‫وإ ﱠنﺻﻴﺪﺣﺮماﳌَ ِﺪﻳﻨَﺔﻳﻀﻤﻦﺑﺴﻠﺐاﻟﺼﺎﺋﺪ‪،‬وإ ﱠنﻣﻦﲢﻠﻞﺑﴩطﻟﻠﻤﺮضﳚﺰﻳﻪﻋﻤﺮﺗﻪ َﻋﻦ ُﻋ ْﻤ ِﺮةا ِﻹ ْﺳ َﻼم‪.‬‬ ‫إ ﱠن اﻟﺮد َة ﺑﻤﺠﺮدﻫﺎ ﲢﺒ ُﻂ اﻟﻌﻤ َﻞ‪َ ،‬ﻋ َﲆ ﻣ َﻌﻨﻰ ذﻫﺎب اﻷﺟﺮ‪ ،‬ﻻ َﻋ َﲆ ﻣ َﻌﻨﻰ اﻷﻣﺮ ﺑﺎﻟ َﻘ َﻀﺎء إذا أﺳﻠﻢ‪.‬‬ ‫)‪ (1‬أي ﻳﺼﲑ ﻗﻮ ًﺗﺎ ﻳﺼﻠﺢ ﻟﻼدﺧﺎر‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌُ َﻬ ﱠﺬب ِﰲ ﻓﻘﻪ اﻹ َﻣﺎم اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ﻟﻠﺸﲑازي‪.(516/1) ،‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻓِﻴﻬﺎ\"‪ُ ،‬ﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮف اﳍﺎء‪ ،‬ووﺿﻊ ﻋﻼﻣﺔ ﳊﻖ‪ ،‬وﻛﺘﺐ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ اﻟﻜﻠﻤﺔ اﻟ ﱠﺼ ِﺤﻴﺤﺔ‪ ،‬وﻫﻲ \"ﻓِـﻴ َﲈ\"‪ ،‬وﻫـﻲ‬ ‫ﻣﺜﺒﺘﺔ ﻛ َﺬﻟِ َﻚ ِﰲ )ب(‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﻟﺬي\"‪ ،‬ﺗﺼﺤﻴﻒ‪.‬‬ ‫)‪ (4‬ا َْﳊ ِﺪﻳﺚ ُﻫ َﻮ \" َﻣ ْﻦ َﻣﺎ َت َو َﻋ َﻠ ْﻴ ِﻪ ِﺻ َﻴﺎ ٌم َﺻﺎ َم َﻋﻨ ُﻪ َو ِﻟ ﱡﻴ ُﻪ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (30) ،(390/1) :‬ﻛ َﺘﺎب اﻟﺼـﻮم‪َ (42) ،‬ﺑـﺎ ُب َﻣـ ْﻦ َﻣـﺎ َت َو َﻋ َﻠ ْﻴـ ِﻪ َﺻـ ْﻮ ٌم‪َ ،(1952) ،‬ﺻـ ِﺤﻴ ُﺢ ﻣﺴـﻠﻢ ‪:‬‬ ‫)ص‪ِ (13) ،(442‬ﻛ َﺘﺎب اﻟ ﱢﺼ َﻴﺎم‪ (27) ،‬ﺑﺎب َﻗ َﻀﺎء اﻟﺼﻴﺎم َﻋﻦ اﳌﻴﺖ‪ِ ،(1147/153) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ُ َﳏ ﱠﻤـﺪ ْﺑـ ِﻦ َﺟ ْﻌ َﻔـ ٍﺮ‪َ ،‬ﻋـ ْﻦ‬ ‫ُﻋ ْﺮ َو َة ﺑﻦ اﻟﺰﺑﲑ‪َ ،‬ﻋ ْﻦ َﻋﺎ ِﺋ َﺸﺔ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻬﺎ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( ﻻ ﻳﻮﺟﺪ \"ﻣﻨﻪ\"‪.‬‬ ‫)‪ (6‬و ُﻫﻮ أﺣﺪ ﻗﻮﱄ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ .‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َﳊﺎ ِوي اﻟ َﻜﺒِﲑ‪ ،‬ﻟﻠ َﲈور ِد ّي‪.(86 ،38/4) ،‬‬ ‫)‪ (7‬ا َْﳊ ِﺪﻳﺚ ُﻫ َﻮ \" َأ َﺗﺎ ِﲏ اﻟ ﱠﻠ ْﻴ َﻠ َﺔ آ ٍت ِﻣ ْﻦ َر ﱢﰊ‪َ ،‬ﻓ َﻘﺎ َل ‪َ :‬ﺻ ﱢﻞ ِﰲ َﻫ َﺬا ا ْﻟ َﻮا ِدي ا ُﳌ َﺒﺎ َر ِك‪َ ،‬و ُﻗ ْﻞ ُﻋ ْﻤ ِﺮ ًة ِﰲ َﺣ ﱠﺠ ٍﺔ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (25) ،(310/1) :‬ﻛ َﺘﺎب ا َْﳊ ﱢﺞ‪َ (16) ،‬ﺑﺎ ُب َﻗ ْﻮ ِل اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ا ْﻟ َﻌ ِﻘﻴ ُﻖ َوا ٍد ُﻣ َﺒﺎ َر ٌك‪ِ ،(1534) ،‬ﻣ ْﻦ‬ ‫َﻃ ِﺮﻳ ِﻖ اﻷَ ْو َزا ِﻋ ﱢﻲ‪َ ،‬ﻋ ْﻦ َ ْﳛ َﻴﻰ ْﺑ ِﻦ َأ ِﰊ َﻛﺜِﲑ‪َ ،‬ﻋ ْﻦ ِﻋ ْﻜ ِﺮ َﻣ َﺔ‪َ ،‬ﻋ ِﻦ ا ْﺑ ِﻦ َﻋ ﱠﺒﺎ ٍس َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻬ َﲈ‪َ ،‬ر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪ ،‬وا ْﻧ ُﻈـ ْﺮ ا ْﻷَ ْر َﻗـﺎم )‪،2337‬‬ ‫‪.(7343‬‬ ‫)‪ (8‬وﻛﺬا أﺷﺎر اﺑ ُﻦ َﺣ َﺠﺮ اﳍﻴﺘﻤﻲ أن ﻫﺬه ﻣﻦ زﻳﺎداﺗﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﲢﻔﺔ اﳌﺤﺘﺎج ِﰲ َ ْﴍح اﳌﻨﻬﺎج‪.(51/2) ،‬‬ ‫‪111‬‬

‫اﻟﺒُﻴُﻮع إِ َﱃ اﻟﻨﱢ َﻜﺎح ‪ :‬وإن َﺑﻴْ َﻊ ا ُﳌ َﻌﺎ َﻃﺎ ِة)‪ (1‬ﺟﺎﺋ ٌﺰ‪ ،‬وإن ﺑﻴ َﻊ اﻟﻔﻀﻮﱄ)‪ (2‬ﻳﻨﻌﻘ ُﺪ ﺑﺎﻹﺟﺎزة‪.‬‬ ‫وإن ﻣﻦ ﺑﺎ َع َﻣﺎل أﺑﻴﻪ َﻋ َﲆ َﻇ ﱢﻦ ﺣﻴﺎﺗﻪ ﺗﻔﺮﻳ ًﻌﺎ َﻋ َﲆ اﳉﺪﻳﺪ)‪ ،(3‬و ُﻫ َﻮ ﻋﺪم اﻧﻌﻘﺎد ﺑﻴﻊ اﻟﻔﻀﻮﱄ ﺑﺎﻹﺟﺎزة‪.‬‬ ‫وإن اﻟﺒﻴ َﻊ ﺑﴩ ِط اﻟﻮﻻ ِء َﺻ ِﺤﻴ ٌﺢ؛ ﻟﺼﺤ ِﺔ ا َْﳊ ِﺪﻳﺚ)‪ ،(4‬و ُﻳﻠ ُﻐﻮا اﻟ ﱠ ْﴩط‪ ،‬و ُﻫ َﻮ رأي ا ْ ِﻹ ْﺻ َﻄ ْﺨ ِﺮ ّي)‪.(5‬‬ ‫وإناﻟﺼﻐ َﲑﻳﺼ ﱡﺢإﺳﻼ ُﻣﻪدونردﺗﻪ‪،‬و ُﻫ َﻮﻣﻮاﻓﻖﻟﻺ ْﺻﻄَ ْﺨ ِﺮ ّي ِﰲا ِﻹ ْﺳ َﻼم‪/12،‬بﳐﺎﻟ ٌﻒﻟﻪ ِﰲ اﻟﺮدة‪.‬‬ ‫وإن ﻣﻦ ﺻﺎﻟ َﺢ َﻋ َﲆ أﻟ ِﻒ درﻫ ٍﻢ وﲬﺴﲔ دﻳﻨﺎ ًرا ِﰲ اﻟ ﱢﺬ ﱠﻣﺔ ﺑﺄﻟ َﻔ ّﻲ درﻫ ٍﻢ ﻳﺒﻄ ُﻞ اﻟﻌﻘﺪ؛ ﻟﺴﻴﻮغ اﳌﻌﺎوﺿـﺔ‪ ،‬وأ ﱠن‬ ‫ﻣﻦ ﳊﻘﻪ اﻟﻨﺴﺐ ِﻋ ْﻨﺪ اﻹﻣ َﻜﺎن ﳛﻜﻢ ﺑﺒﻠﻮﻏﻪ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻳﺼ ﱡﺢ اﻟﻘﺮا ُض َﻋ َﲆ اﻟﺪراﻫ ِﻢ اﳌﻐﺸﻮﺷ ِﺔ‪ ،‬وإ ﱠن اﳌﺰارﻋ َﺔ واﳌﺨﺎﺑﺮ َة)‪َ (6‬ﺻ ِﺤﻴﺤﺘﺎن‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا أﻗﺮ اﳌﺮﻳﺾ ﺑﻌﲔ ﻣﻦ أﻋﻴﺎن أﻣﻮاﻟﻪ ﻣﻄﻠ ًﻘﺎ ﻟﺒﻌﺾ ورﺛﺘﻪ‪َ ،‬ﻓ َﻘﺎ َل ﺑﻌ ُﺾ اﻟ َﻮ َر َﺛﺔ إﻗﺮاره‪ ،‬ﻣﺴﺘﻨﺪه اﳍﺒـﺔ‪،‬‬ ‫َو َﻗﺎ َل اﳌﻘ ﱡﺮ ﻟﻪ ﺑﻞ َﻋﻦ ﻣﻌﺎوﺿ ٍﺔ ﻻ ﳏﺎﺑﺎة ﻓِﻴﻬﺎ‪ ،‬أن اﻟﻘﻮل ﻗﻮل ﺑﻘﻴﺔ اﻟ َﻮ َر َﺛﺔ‪ ،‬ﻣﻊ ﻳﻤﻴﻨﻬﻢ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ُأﻗِ ﱠﺮ ﻟ َﻌﺒْ ِﺪه ﺑﴚ ٍء وأﻃﻠﻖ‪ ،‬ﻻ ُﻳ ْ َﴫ ُف ِﻟ َﺴ ﱢﻴ ِﺪ ِه اﻟﱠ ِﺬي ُﻫ َﻮ ِﰲ ﻳﺪه‪ ،‬إﻻ إذا ﲢﻘﻖ اﺳﺘﻨﺎده إِ َﱃ أﻣﺮ‪ِ ،‬ﰲ ﺣـﺎل‬ ‫ر ﱢق َذ ِﻟ َﻚ اﻟﺴﻴﺪ‪.‬‬ ‫)‪َ (1‬ﻛﺄن ﻳﻘﻮل ‪ :‬أﻋﻄﻨﻰ ﺑﺪرﻫ ٍﻢ ﺧﺒ ًﺰا ﻓﻴﻌﻄﻴﻪ َﻣﺎ ﻳﺮﴇ‪َ ،‬أ ْو ﻳﻘﻮل ﺧﺬ َﻫ َﺬا اﻟﺜﻮب ﺑﺪﻳﻨﺎر ﻓﻴﺄﺧﺬه‪َ ،‬و َﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ ‪ :‬اﳌﻌﺎﻃﺎة ﻟﻴﺴﺖ ﺑﻴ ًﻌـﺎ‬ ‫َﻋ َﲆ اﳌَ ْﺬ َﻫﺐ – أي اﻟﺸﺎﻓﻌﻲ‪ -‬؛ ﻷن اﻷَ ْﻓ َﻌﺎل ﻻ دﻻﻟﺔ ﳍﺎ ﺑﺎﻟﻮﺿﻊ وﻗﺼﻮد اﻟﻨـﺎس ﻓِﻴﻬـﺎ ﲣﺘﻠـﻒ‪ ،‬واﻟ ُﺒ ْﻠ ِﻘﻴﻨِـ ّﻲ ﻫﻨـﺎ ﺧـﺎﻟﻒ اﳌَـ ْﺬ َﻫﺐ‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ﺑ َﺬ ِﻟ َﻚ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠ ْﴩح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪ ،(10/4) ،‬واﳌُ َﺤ ﱠﺮر ِﰲ ا ْﻟ ِﻔ ْﻘﻪ َﻋ َﲆ َﻣ ْﺬ َﻫﺐ اﻹ َﻣﺎم َأ ْ َﲪﺪ ﺑﻦ َﺣ ْﻨ َﺒﻞ‪ ،‬ﻻ ْﺑ ِﻦ ﺗﻴﻤﻴﺔ‪.(260،261/1) ،‬‬ ‫)‪ُ (2‬ﻫ َﻮ َأن َﻳﺒِﻴ َﻊ اﻟ ﱠﺮ ُﺟ ُﻞ َﻣﺎ َل َﻏ ْ ِﲑ ِه ﺑِﴩ ِط إِ ْن َر ِ َﴈ ﺑِ ِﻪ َﺻﺎ ِﺣﺐ ا َﳌﺎ ِل َأ ْﻣ َﴣ اﻟ َﺒ ْﻴ َﻊ َوإِ ْن َﱂْ َﻳـ ْﺮ َض َﻓ َﺴـﺦ‪َ ،‬و َﺟـ َﻮا ُزه ﺑِﺎ ِﻹ َﺟـﺎ َز ِة َﻋـ َﲆ اﻟ َﻘـ ْﻮل‬ ‫ا ْﻟ َﻘ ِﺪ ْﻳ ِﻢ ﻟﻠ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺑﺪاﻳﺔ اﳌﺠﺘﻬﺪ وﳖﺎﻳﺔ اﳌﻘﺘﺼﺪ‪ ،‬ﻻ ْﺑ ِﻦ رﺷﺪ اﻟﻘﺮﻃﺒﻲ )اﳊ ِﻔﻴﺪ(‪ ،(189/2) ،‬واﻟﴩح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(242/5) ،‬‬ ‫)‪ (3‬أي َﻋ َﲆ اﻟ َﻘ ْﻮ ِل اﳉﺪﻳ ِﺪ ﻟﻠ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.‬‬ ‫)‪ (4‬و ُﻫﻮ ﻗﻮل اﻟﻨﱠﺒِ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻟ َﻌﺎﺋِ َﺸﺔ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻬﺎ ‪\" :‬ا ْﺷ َ ِﱰ َﳞﺎ َو َأ ْﻋﺘِ ِﻘﻴ َﻬﺎ َوا ْﺷ َ ِﱰﻃِﻲ َُﳍ ُﻢ ا ْﻟ َﻮ َﻻ َء‪َ ،‬ﻓﺈِ ﱠن ا ْﻟ َﻮ َﻻ َء ﳌَِ ْﻦ َأ ْﻋ َﺘ َﻖ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (34) :‬ﻛ َﺘﺎ ُب اﻟ ُﺒ ُﻴﻮع‪َ (73) ،‬ﺑﺎ ُب إِ َذا ا ْﺷ َ َﱰ َط ُ ُﴍو ًﻃﺎ ِﰲ ا ْﻟ َﺒ ْﻴ ِﻊ َﻻ َ ِﲢـ ﱡﻞ‪ ،(2168) ،‬وا ْﻧ ُﻈـ ْﺮ ‪َ ،(2729) :‬ﺻـ ِﺤﻴ ُﺢ‬ ‫ُﻣ ْﺴ ِﻠﻢ ‪ (20) :‬ﻛِ َﺘﺎ ُب اﻟ ِﻌ ْﺘ ِﻖ‪َ (2) ،‬ﺑﺎ ُب إِ ﱠﻧ َﲈ ا ْﻟ َﻮﻻَ ُء َﳌِ ْﻦ َأ ْﻋ َﺘ َﻖ‪ ،(1504/8) ،‬واﻟ ﱠﻠ ْﻔﻆ ﳌﺴﻠﻢ‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ َﺷ ْﻴ ُﺦ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪َ ،‬أ ُﺑﻮ ﺳﻌﻴﺪ‪ ،‬ا َﳊ َﺴﻦ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻋﻴﺴﻰ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪328‬ﻫـ‪ ،‬اﳌﻨﺴـﻮب إِ َﱃ إﺻـﻄﺨﺮ‪ ،‬وﻫـﻲ ﻣـﻦ ﻛـﻮر‬ ‫ﻓﺎرس‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(268/7) ،‬واﻷﻧ َﺴـﺎ ِب‪ ،‬ﻟِ ْﻠ ﱠﺴـ ْﻤ َﻌﺎ ِ ّﲏ‪ ،(176/1) ،‬واﳌﻨـﺘﻈ ِﻢ ِﰲ َﺗـﺎ ِرﻳﺦ اﳌﻠـﻮك‬ ‫واﻷﻣـﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ا َﳉـ ْﻮ ِز ّي‪ ،(185/8) ،‬و َ ْﲥـ ِﺬﻳ ِﺐ ا َﻷ ْﺳـ َﲈ ِء َواﻟ ﱡﻠ َﻐـﺎ ِت‪ ،‬ﻟﻠﻨﱠـ َﻮ ِو ّي‪ ،(237/2) ،‬ووﻓِﻴـﺎ ِت اﻷﻋﻴـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ ﺧﻠﻜـﺎن‪،‬‬ ‫)‪َ ،(74/2‬ﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪.(109 /1) ،‬‬ ‫)‪ (6‬اﳌﺰارﻋﺔ واﳌﺨﺎﺑﺮة ﻋﻘﺪان ﳐﺘﻠﻔﺎن‪ ،‬ﻓﺎﳌﺰارﻋﺔ ﻫﻲ اﻛﱰاء اﻟﻌﺎﻣﻞ ﻟﻴﺰرع اﻷرض ﺑﺒﻌﺾ َﻣﺎ ﳜﺮج ﻣﻨﻬﺎ‪ ،‬واﻟﺒﺬر ﻣﻦ ا َﳌﺎﻟﻚ‪ .‬واﳌﺨﺎﺑﺮة‬ ‫واﳌﺨﺎﺑﺮة ﻫﻲ اﳌﻌﺎﻣﻠﺔ َﻋ َﲆ اﻷرض ﺑﺒﻌﺾ َﻣﺎ ﳜﺮج ﻣﻨﻬﺎ‪ ،‬واﻟﺒﺬر ﻣﻦ اﻟﻌﺎﻣﻞ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻮﺳﻴ َﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪ ،(136/4) ،‬واﻟﴩ َح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(54/6) ،‬‬ ‫‪112‬‬

‫وإن َﻗ َﻀﺎء اﻟ َﻘﺎ ِﴈ ﺑﺎﻟ ﱡﺸ ْﻔ َﻌﺔ ﻻ ﻳﻤﻠﻚ وﺣﺪه ﺑﻞ ﻻﺑﺪ ﻣﻌﻪ ﻣﻦ دﻓﻊ اﻟﺜﻤﻦ‪ ،‬وإن ﻣﻮات ا ِﻹ ْﺳ َﻼم إذا ﻋﻤـﺮ ِﰲ‬ ‫اﳉﺎﻫﻠﻴﺔ‪ ،‬وﱂ ُﻳﻌﻠﻢ ﻛﻴ ِﻔﻴ ُﺔ اﺳﺘﻴﻼ ِء اﳌﺴﻠﻤﲔ ﻋﻠﻴﻪ ﻻ ُﻳﻤﻠ ُﻚ ﺑﺎﻹﺣﻴﺎء‪ ،‬ﻟﺘﺤﻘﻖ ﺳﺒﻖ اﳌﻠﻚ‪ ،‬وإﻧﻪ ﳚـﺐ اﻻﻟﺘﻘـﺎط ِﻋﻨْـﺪ‬ ‫ﻏﻠﺒﺔ اﻟﻀﻴﺎع‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذ أﺣﺪث اﻷﺑﻮﻳﻦ اﻟﻜﺎﻓﺮﻳﻦ وﻟﺪ‪ ،‬و َﻛﺎ َن ﻟﻪ ﺟﺪ ﻣﺴﻠﻢ ﺑﻴﻊ ﺟﺪه ِﰲ ا ِﻹ ْﺳ َﻼم‪َ .‬وإ ﱠﻧـ ُﻪ ﻳﺼـ ﱡﺢ اﻟ َﻮ ِﺻـ ﱠﻴ ُﺔ ِﰲ‬ ‫اﳌﻜﺎﺗﺐ)‪ ،(1‬وﻳﻨﻔﺬ إذا َﻣﺎت ﺑﻌﺪ ﻋﺘﻘﻪ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ﺗﺮ َك َو َر َﺛ ًﺔ أﻏﻨﻴﺎء ﻳﺴﺘﺤﺐ اﺳﺘﻴﻌﺎب اﻟﺜﻠـﺚ)‪ ،(3)(2‬وإن اﻟﻨـﺬر)‪ (4‬إذا ﺻـﺪر ِﰲ ﻣـﺮض اﳌـﻮت ﳚـﺮي‬ ‫ﳎﺮى اﻟﺘﱪﻋﺎت)‪ِ ،(6)(5‬ﰲ ﻣﺮض اﳌﻮت‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا أوﴅ إِ َﱃ ﺷﺨ ٍﺺ‪ ،‬و َﻗﺎ َل ‪ :‬إذا ﺣﺼﻞ َﻣﺎﻧﻊ ﻣـﻦ وﺻـﺎﻳﺘﻪ ُﺛـ ﱠﻢ زال ﻋـﺎد وﺻـﻴﺎ اﺗﺒـﻊ ﴍﻃـﻪ‪ ،‬وإن‬ ‫اﳌﺮﻳﺾ ﻣﺮ ًﺿﺎ ﳐﻮ ًﻓﺎ)‪ (7‬إذا ﻛﺎﻧﺖ ِﻋ ْﻨﺪه َو ِدﻳ َﻌﺔ ﻓﺄوﴅ ﲠﺎ إِ َﱃ أﻣﲔ‪ ،‬وأﻣﻜﻨﻪ اﻟﺮد إِ َﱃ ا َﳌﺎ ِﻟﻚ ﻻ ﻳﻀﻤﻦ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا َﻛﺎ َن ﺳﺒ ُﺐ اﳍﻼ ِك ﻋﺎﻣﺎ ِﰲ اﻟﺒﻠﺪ‪ ،‬وﻋﺰت َذﻟِ َﻚ)‪ (8‬اﳌﻮدع ِﰲ دﻋﻮاه اﻟﺘﱠ َﻠﻒ إﱃ)‪ (9‬اﻟﻴﻤـﲔ ِﻋﻨْـﺪ إﻣ َﻜـﺎن‬ ‫اﻟﺴﻼﻣﺔ‪ ،‬وإن اﻟﺮﻫﻦ ﺑﻌﺪ اﻹﺑﺮاء أ َﻣﺎﻧﺔ ﴍﻋﻴﺔ)‪َ ،(10‬وإ ﱠﻧ ُﻪ إذا ﻗﺎﻣﺖ ﺑﻴﻨ ٌﺔ ﺑﺄن اﻟﺘﱪ َع َﻋـ َﲆ اﻟـ َﻮا ِرث ِﰲ اﳌـﺮض‪ ،‬وﺑﻴﻨـﺔ أن‬ ‫اﻟﺘﱪع ﻋﻠﻴﻪ َﻛﺎ َن ِﰲ اﻟ ﱢﺼ ﱠﺤ ِﺔ‪ ،‬ﻛﺎﻧﺖ ﺑﻴﻨ ُﺔ اﻟ ﱢﺼ ﱠﺤ ِﺔ ﻣﻘﺪﻣ ٌﺔ‪َ ،‬ﻛﺘَﺒْ َﻨﺎ َﻫﺎ َﻋﻨﻪ‪.‬‬ ‫)‪ (1‬ﻳ َﻌﻨﻲ َأ ﱠﻧ ُﻪ ﻟﻮ ﻛﺎﻧﺖ ﻗﻴﻤﺔ اﳌﻜﺎﺗﺐ أﻟﻒ درﻫﻢ‪ ،‬وﱂ ﻳﺒﻖ ﻣﻦ ِﻛ َﺘﺎﺑﺘﻪ إﻻ َﻣﺎﺋﺔ درﻫﻢ‪ ،‬ﻓﺄوﴅ ﺳﻴﺪه ﻟﻪ ﺑﺎ َﳌﺎﺋﺔ درﻫـﻢ اﻟﺘـﻲ ﺑﻘﻴـﺖ ﻋﻠﻴـﻪ‬ ‫ﺣﺴﺒﺖ ﻟﻪ ِﰲ ﺛﻠﺚ ﺳﻴﺪه ﻓﺼﺎر ﺣﺮا ﲠﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻻﺳﺘﺬﻛﺎر‪ ،‬ﻻ ْﺑ ِﻦ َﻋ ْﺒﺪ اﻟﱪ‪.(349/23) ،‬‬ ‫)‪ (2‬أي ﻳﻮﴆ ﺑﺎﻟﺜﻠﺚ ﻛﺎﻣ ًﻼ‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( ﺗﻜﻤﻠﺔ ‪\" :‬وأن ﱂ ﻳﱰﻛﻬﻢ أﻏﻨﻴﺎء‪ ،\"...‬واﻟﺘﻜﻤﻠﺔ َﻏ ْﲑ واﺿﺤﺔ )ﻣﻄﻤﻮﺳﺔ(‪ ،‬وﺳﻘﻄﺖ ﻣﻦ )أ(‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ أن ﻳﻠﺘﺰم ﷲ ﻗﺮﺑﺔ‪ ،‬ﻟﺰﻣﻪ اﻟﻮﻓﺎء‪ ،‬وﻫﻲ ﻋﻘﺪ وﻋﻬﺪ وﻣﻌﺎﻫﺪة ﷲ؛ ﻷﻧﻪ اﻟﺘﺰم ﷲ َﻣﺎ ﻳﻄﻠﺒﻪ اﷲ ﻣﻨﻪ‪.‬‬ ‫اﻟ ُﻔ ُﺮوع‪ ،‬ﻻ ْﺑ ِﻦ ِﻣ ْﻔﻠﺢ اﳌﻘﺪﳼ‪ ،‬وﻣﻌﻪ ﺗ َﺼ ِﺤﻴﺢ اﻟﻔﺮوع‪ ،‬ﻟﻌﻼء اﻟ ﱢﺪﻳﻦ اﳌﺮداوي )‪.(395/6‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \"اﻟﺘﱪﻋﺎت\" ﻣﻦ )ب(‪ ،‬ﻫﻲ ِﰲ )أ( \"اﳌﺒﻴﻮﻋﺎت ﺧﻄﺄ‪.‬‬ ‫)‪ (6‬و َذﻟِ َﻚ ﻷن اﻟﺘﱪﻋﺎت ﺗﺼﺢ ِﰲ اﻟﺜﻠﺚ ﻓﻘﻂ‪ ،‬وﻻ ﺗﺼﺢ ِﰲ اﻟﺰاﺋﺪ ﻋﻠﻴﻪ إﻻ إن أﺟﺎز ﺑﻘﻴﺔ اﻟ َﻮ َر َﺛﺔ‪.‬‬ ‫ﺣﺎﺷﻴ ُﺔ إﻋﺎﻧﺔ اﻟﻄﺎﻟﺒﲔ‪ ،‬ﻟﻠﺴﻴﺪ اﻟﺒﻜﺮي اﻟﺪﻣﻴﺎﻃﻲ‪.(363/2) ،‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"ﳐﻮ ًﻓﺎ\" \" ًﻓﺎ\" ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ (8‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ﻛﻠﻤﺔ ﻣﻄﻤﻮﺳﺔ ِﰲ )ب(‪.‬‬ ‫)‪ (9‬ﻛﻠﻤﺔ \"إﱃ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (10‬أي إذا ﺑﺮئ اﻟﺮاﻫﻦ َﻋﻦ اﻟ ﱢﺪﻳﻦ َﻛﺎ َن اﻟﺮﻫﻦ أ َﻣﺎﻧﺔ ِﰲ ﻳﺪ اﳌﺮﲥﻦ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﴩح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(508/4) ،‬‬ ‫‪113‬‬

‫وإن إذا أوﴅ ُﳌ َﺪ ﱠﺑﺮه)‪ (1‬ﺑﺄﻟﻒ وﻵﺧﺮ ﺑﺄﻟﻒ‪ ،‬أن اﳌﺪﺑﺮ ﻳﻘﺪم ﻋﺘﻘﻪ ﻣﻦ اﻟﺜﻠـﺚ‪ُ ،‬ﺛـ ﱠﻢ ﳚـﺮي اﳌﺤﺎﺻﺼـﺔ ﺑﻴﻨـﻪ‬ ‫وﺑﲔ اﻟ َﻮ ِﺻ ﱠﻴﺔ اﻟﺜﺎﻧﻴﺔ‪ ،‬ﺑ َﻮ ِﺻﻴﱠ ٍﺔ َﻛﺘَﺒْ َﻨﺎ َﻫﺎ َﻋﻨﻪ‪َ ،‬ﻗﺎ َل ‪ :‬ﻷ ﱠن اﳌﺪﺑﺮ ﻋﺘﻘﻪ ﺑﺎﳌﻮت‪ ،‬واﻟ َﻮ ِﺻ ﱠﻴﺔ ﻟﻪ‪ ،‬وﻟﻸﺟﻨﺒﻲ)‪ (2‬ﳛﺘـﺎج ﻓِـﻴﻬ َﲈ إِ َﱃ‬ ‫اﻟﻘﺒﻮل)‪َ ،(3‬ﻓﻴﺘﺄﺧﺮان َﻋﻦﺣ ﱢﻖاﻟﺘﺪﺑﲑ‪،‬وإن َﻣﺎﻳﺮﺛﻪﺑﻴﺖا َﳌﺎلﻻﻳﴫفﳌﻦأﺳﻠﻢﺑﻌﺪﻣﻮﺗﻪ‪،‬وﻻﻣﻦوﻟﺪ ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬ ‫اﻟ ﱢﻨ َﻜﺎح إِ َﱃ اﳉﻨﺎﻳﺎت ‪(4) :‬و إن اﻟ ِﻮ ْﺗ َﺮ واﻟ ﱡﻀ َﺤﻰ واﻟﺘﻬﺠ َﺪ َﻟ ْﻴ َﺲ َوا ِﺣﺪ ﻣﻨﻬ َﲈ ﺑﻮاﺟ ٍﺐ َﻋ َﲆ اﻟ ﱠﻨﺒِ ﱢﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ‬ ‫َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪ ،‬وأﻧﻪ ﻻ ﻳﺘﻜﻠﻢ ِﰲ اﳋﺼﺎﺋﺺ)‪ (5‬ﺑﺎﻻﺟﺘﻬﺎد‪ ،‬وﲪﻞ ﻋﻠﻴﻪ ﻣﻨﻊ اﺑﻦ ﺧﲑان)‪ (6‬ﻣﻦ اﻟﻜﻼم ﻓِﻴﻬﺎ‪.‬‬ ‫وإن اﻟ َﻌ ْﺒ َﺪ ا ﱠﻟ ِﺬي ‪/13‬أ ﻳﺒﺎ ُح ﻟﻪ اﻟﻨﻈ ُﺮ إِ َﱃ ﺳﻴﺪﺗﻪ ُﻫ َﻮ اﻟﻌ ِﻔﻴﻒ‪َ ،‬وإ ﱠﻧ ُﻪ إذا ﻛﺎﻧﺖ ﻣـﺪة اﻹﻏـ َﲈ ِء ﻣﺴـﺎﻓﺔ اﻟﻘﴫـ‬ ‫زوج اﳊﺎﻛﻢ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻳﺰوج ﻋﺘﻴﻘﺔ اﳌﺮأة ﻣﻦ ﻟﻪ اﻟﻮﻻء‪ ،‬وإن ﻛﺎﻧﺖ ﺣﻴﺔ‪َ ،‬وإ ﱠﻧ ُﻪ إذا َﻗﺎ َل ‪ :‬ﻧﻜﺤﺘُﻚ ﻋﻤـﺮي َأ ْو ﻋﻤـﺮك)‪ (7‬ﻳﺼـ ﱡﺢ‬ ‫اﻟﻨﱢ َﻜﺎ ُح‪ ،‬وﻻ ﺗﻮﻗﻴﺖ ِﰲ َذﻟِ َﻚ‪َ ،‬وإ ﱠﻧ ُﻪ إذا َﻗﺎ َل زوﺟﺘُﻚ ﺑﻨﺘﻲ َﻋ َﲆ أن ﺗﺰوﺟﻨﻲ ﺑﻨﺘـﻚ ﻻ ﻳﺼـ ﱡﺢ اﻟﻨﱢ َﻜـﺎح‪ ،‬وإن اﳊـﺎﻛﻢ إذا‬ ‫أﻗﺪم َﻋ َﲆ ﺗﺰوﻳﺞ ﻣﻦ ُﻫ َﻮ وﻟﻴﻬﺎ ﻗﺒﻞ أن ﻳﺜﺒﺖ ِﻋ ْﻨﺪه إذﳖﺎ وﻳﻌﻠﻤﻪ ﻻ ﻳﺼـ ﱡﺢ اﻟ ﱢﻨ َﻜـﺎح‪َ ،‬أ ْو اﻟﻜﻔـﺎءة ِﰲ اﻟـ ﱢﺪﻳﻦ‪ ،‬و ِﰲ ﻋـﺪم‬ ‫اﻟﻌﻴﻮب‪ ،‬و ِﰲ أن اﻟﺮﻗﻴﻖ َﻟﻴْ َﺲ ﻛﻔ ًﺆا ﻟﻠﺤﺮة ﻓﻘﻂ‪َ ،‬وإ ﱠﻧ ُﻪ إذا رﺿﻴﺖ اﳌﺮأة ﻣﻊ اﻟ َﻘﺎ ِﴈ ﺑﻐﲑ اﻟﻜﻔﺆ ﺻ ﱠﺢ اﻟﻨﱢ َﻜﺎح‪ ،‬ﺣﻴـﺚ‬ ‫ﻻ وﱄ )‪(8‬ﳍﺎ ﻏﲑه‪َ ،‬وإ ﱠﻧ ُﻪ ﻳﻮﻗﻒ أﻧﻜﺤﺔ اﻟﻜﻔﺎر‪ ،‬ﻓِﻴ َﲈ ﺻﺪر َﻋﻦ َﻏ ْﲑ وﻓﻖ اﻟﴩع‪.‬‬ ‫)‪ (1‬اﻟﺘﺪﺑﲑ إﳚﺎب وإﻟﺰام‪ ،‬و ُﻫﻮ أن ﻳﻘﻮل اﻟﺴﻴﺪ ﻟ َﻌ ْﺒﺪه أﻧﺖ ُﻣ َﺪ ﱠﺑﺮ‪َ ،‬أ ْو ﻗﺪ دﺑﺮﺗﻚ‪َ ،‬أ ْو أﻧﺖ ﺣ ﱞﺮ َﻋـﻦ دﺑـﺮ ﻣﻨـﻲ‪َ ،‬أ ْو إذا ﻣـﺖ ﻓﺄﻧـﺖ ﺣـﺮ‬ ‫ﺑﺎﻟﺘﺪﺑﲑ‪َ ،‬أ ْو ﻟﻔﻆ ﻳ ِﻔﻴﺪ ﺗﻌﻠﻴﻖ ﻋﺘﻘﻪ ﺑﻤﻮﺗﻪ َﻋ َﲆ اﻹﻃﻼق ﻻ َﻋ َﲆ وﺟﻪ اﻟ َﻮ ِﺻ ﱠﻴﺔ‪ ،‬وﻟﻴﺲ ﳌﻦ َد ﱠﺑ َﺮ َﻋ ْﺒـﺪه أن ﻳﺒﻴﻌـﻪ وﻻ ﳞﺒـﻪ وﻻ ﻳﺮﺟـﻊ ِﰲ‬ ‫ﺗﺪﺑﲑه ﺳﻮاء َﻛﺎ َن ﻋﻠﻴﻪ دﻳﻦ َأ ْو ﱂ ﻳﻜﻦ اذا َﻛﺎ َن اﻟ ﱢﺪﻳﻦ ﺑﻌﺪ اﻟﺘﺪﺑﲑ ﻓﺈن َﻛﺎ َن اﻟ ﱠﺪﻳﻦ َﻋ َﲆ ﺳﻴﺪ اﳌﺪﺑﺮ ﻗﺒﻞ اﻟﺘﺪﺑﲑ وﱂ ﻳﻜﻦ ﻟـﻪ َﻣـﺎل ﻏـﲑه‬ ‫ﺑﻄﻞ ﺗﺪﺑﲑه‪َ ،‬و َﻗ ِﺪا ْﺧ َﺘ َﻠ َﻒ ِﰲ َﺗ ْﺴ ِﻤ َﻴﺘِ ِﻪ َﺗ ْﺪﺑِ ًﲑا َﻋ َﲆ َﺛ َﻼ َﺛ ِﺔ َأ ْو ُﺟ ٍﻪ ‪َ :‬أ َﺣ ُﺪ َﻫﺎ ‪ :‬ﻷﻧ ُﻪ ُﻳ ْﻌ َﺘ ُﻖ َﻋ َﻠ ْﻴ ِﻪ ِﰲ ُد ُﺑ ِﺮ ا َْﳊ َﻴﺎ ِة‪ ،‬و ُﻫﻮ آ ِﺧ ُﺮ َﻫـﺎ‪َ .‬واﻟ ﱠﺜـﺎ ِﲏ ‪ :‬ﻷﻧـ ُﻪ َﱂْ‬ ‫ُ ْﳚ َﻌ ْﻞ َﺗ ْﺪﺑِ َﲑ ِﻋ ْﺘ ِﻘ ِﻪ إِ َﱃ َﻏ ْ ِﲑ ِه‪َ .‬واﻟ ﱠﺜﺎ ِﻟ ُﺚ ‪ :‬ﻷﻧ ُﻪ َد ﱠﺑ َﺮ َأ ْﻣ َﺮ َﺣ َﻴﺎﺗِ ِﻪ ﺑِﺎ ْﺳﺘِ ْﺨ َﺪا ِﻣ ِﻪ‪َ ،‬و َأ ْﻣ َﺮ آ ِﺧ َﺮﺗِ ِﻪ ﺑِ ِﻌ ْﺘ ِﻘ ِﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﻠﻘﲔ ِﰲ اﻟﻔﻘﺔ اﳌَﺎﻟﻜﻲ‪ ،‬ﻟﻌﺒﺪ اﻟﻮﻫﺎب اﻟﺜﻌﻠﺒﻲ‪ ،(527/2) ،‬وا َﳊﺎ ِوي اﻟ َﻜﺒِـﲑ‪ ،‬ﻟﻠـ َﲈور ِد ّي‪ ،(100/18) ،‬واﻟﻜـﺎ ِﰲ ِﰲ ﻓﻘـﻪ‬ ‫أﻫﻞ اﳌَ ِﺪﻳ َﻨﺔ اﳌَﺎﻟﻜﻲ‪ ،‬ﻻ ْﺑ ِﻦ َﻋ ْﺒﺪ اﻟﱪ‪) ،‬ص‪.(517‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻷﺟﻨﺒﻲ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﻟﺼﻮاب\"‪.‬‬ ‫)‪ (4‬ﺣﺮف اﻟﻮاو ﺳﺎﻗﻂ ﻣﻦ )ب(‪.‬‬ ‫)‪ (5‬ﻛﺘﺐ ﻧﺼﻒ ﻛﻠﻤﺔ \"اﳋﺼﺎﺋﺺ\" \"اﳋﺼﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺑﻘﻴﺘﻬﺎ \"ﺋﺺ\" ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ُ (6‬ﻫ َﻮ َﺷ ْﻴﺦ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪َ ،‬أ ُﺑﻮ ﻋﲇ‪ ،‬ا ُﳊ َﺴ ْﲔ ﺑﻦ ﺻﺎﻟﺢ‪،‬ا ْﺧ ُﺘﻠِ َﻒ ﺣﻮ َل َﺳﻨَ ِﺔ وﻓﺎﺗﻪ‪ ،‬و َر ﱠﺟ َﺢ اﻟ ﱡﺴ ْﺒ ِﻜ ﱡﻲ أﳖﺎ َﺳﻨَﺔ ‪320‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(53/8) ،‬ووﻓِﻴﺎ ِت ا َﻷ ْﻋ َﻴﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜﺎن‪ ،(133/2) ،‬و ِﺳ َ َﲑ َأ ْﻋ َﻼ ِم اﻟ ﱡﻨ َﺒ َﻼ ِء‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪،‬‬ ‫)‪ ،(58/15‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻟﻠﺴﺒﻜﻲ‪.(271/3) ،‬‬ ‫)‪ (7‬أي ُﻣ ﱠﺪ َة َﺣ َﻴﺎ ِﰐ‪َ ،‬أ ْو ُﻣ ﱠﺪ َة َﺣ َﻴﺎﺗِﻚ‪.‬‬ ‫أﺳﻨﻰ اﳌﻄﺎﻟﺐ ِﰲ َ ْﴍح روض اﻟﻄﺎﻟﺐ‪ِ ،‬ﻟﻠ ﱠﺸ ْﻴ ِﺦ زﻛﺮﻳﺎ اﻷﻧﺼﺎري‪.(298/6) ،‬‬ ‫)‪\" (8‬ﳍﺎ\" ﻏﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫‪114‬‬

‫وإ ﱠن ﻣﻦ اﻟﻌﻴﻮ ِب اﻟﺘﻲ ُﻳﻔﺴﺦ ﲠﺎ اﻟ ﱢﻨ َﻜﺎح ﺿﻴ ُﻖ ﻣﻨﻔ ِﺬ اﻟ ﱠﺰ ْو َﺟﺔ ﻟِ َﻨ َﺤﺎ َﻓﺘِ َﻬﺎ‪ ،‬ﺑﺤﻴﺚ ﻻ ﻳﺴ ُﻊ آﻟ ُﺔ ﻧﺤﻴـﻒ)‪ (1‬ﻣﺜﻠﻬـﺎ‪،‬‬ ‫َو ُﻳ ْﻔ ِﻀﻴ َﻬﺎ َأ ﱡي َﺷ ْﺨ ٍﺺ ُﻓ ِﺮ َض‪ ،‬و ِﻛ َ ُﱪ)‪ (2‬آﻟﺔ اﻟ ﱠﺮ ُﺟ ِﻞ ﺑﺤﻴﺚ ﻻ ﻳﺴﻊ)‪ (3‬ﺣﺸﻔﺘﻪ اﻣﺮأة أﺻﻼً‪.‬‬ ‫وإ ﱠن اﻟﻨﻈ َﺮ إِ َﱃ اﻟﻌﻀﻮ اﳌﺒﺎن ﻣﻦ ُ َﳏ ﱠﺮ ِم اﻟﻨﻈﺮ ﻻ ﳛﺮم‪ ،‬وإن)‪ (4‬ﻣﻦ ﻓﻘﺪ اﻷُ ْﻫﺒَﺔ)‪ (5‬و ُﻫ َﻮ ﺗﺎﺋ ٌﻖ ُﻳﺴﺘﺤ ﱡﺐ ﻟﻪ اﻟ ﱢﻨ َﻜﺎح‪.‬‬ ‫اﻟ ﱢﻨ َﻜﺎح‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ُﻣ ِﺴ َﺦ اﻟﺰو ُج ﺣﻴﻮا ًﻧﺎ ﺣﺼﻠﺖ اﻟﻔﺮﻗـﺔ)‪ (6‬ﻛـﺎﻟﺮدة‪ُ ،‬ﺛـ ﱠﻢ ﻻ ﻳﺴـﻘﻂ ﳾء ﻣـﻦ اﻟﺼـﺪاق ﺑـ َﺬ ِﻟ َﻚ‪ ،‬إذ ﻻ‬ ‫ﻳﺘﺼﻮر ﻋﻮدة ﻟﻠﺰوج ﻻﻧﺘﻔﺎء ﲤﻠﻜﻪ‪ ،‬وﻻ ﻟﻠ َﻮ َر َﺛﺔ ﳊﻴﺎﺗﻪ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ادﻋﻰ و ﱡﱄ اﳌﺤﺠﻮر ِة)‪ (7‬ﻣﺴﻤﻰ‪ ،‬وأﻧﻜ َﺮ اﻟﺰو ُج َذﻟِ َﻚ‪ ،‬وا ﱠدﻋﻰ ﻣﺴﻤ ًﻰ زاﺋ ًﺪا َﻋﻦ ﻣﻬ ِﺮ اﳌِ ْﺜ ِﻞ‪ ،‬ﻟﻜﻨـﻪ‬ ‫أﻧﻘﺾ ﻣﻦ َد ْﻋ َﻮى اﻟﻮﱄ‪َ ،‬أ ﱠﻧ ُﻪ ﳛﻠﻒ اﻟﺮﺟﻞ رﺟﺎء أن َﻳ ْﻨ َﻜ َﻞ‪ ،‬ﻓﺈن ﻧﻜ َﻞ َﺣ َﻠ َﻒ اﻟ َﻮ ِ ﱡﱄ‪ ،‬وﺛﺒﺖ َﻣﺎ ا ﱠد َﻋﺎه‪ ،‬وإن ﺣﻠـﻒ‬ ‫اﻟﺰوج أﺧﺬ َﻣﺎ َﻗﺎ َﻟﻪ ﺣﻴﻨﺌﺬ‪َ ،‬وإ ﱠﻧ ُﻪ إذا أﺛﺒﺖ أﻟ َﻔﲔ ِﰲ ﻋﻘﺪﻳﻦ‪ ،‬واﻟﺜﺎﲏ ﻣﺴﺘﻤﺮ ﻳﻠـﺰم أﻟـﻒ وﻧﺼـﻒ‪ ،‬إﻻ أن ﻳﻈﻬـﺮ‬ ‫اﻟﺪﺧﻮل ِﰲ اﻷول)‪.(8‬‬ ‫وإن ا ُﳋﻠ َﻊ ﻓﺴ ٌﺦ ﻻ ﻳﻨﻘ ُﺺ ﻋﺪد اﻟﻄﻼق‪َ ،‬ﻗﺎ َل ‪ :‬وﻟﻮ ﻗﻴﻞ ‪ :‬إ ﱠﻧ ُﻪ ﻳﺼ ﱡﺢ ﻣﻊ اﻷﺟﻨﺒ ﱢﻲ َﻋ َﲆ ﻗﻮل ﺑﺄﻧﻪ ﻓﺴ ٌﺦ ﱂ‬ ‫ﻳﻜﻦ ﺑﻌﻴ ًﺪا ﻛ َﲈ ُﻫ َﻮ ﻣﺸﻬﻮر َﻋﻦ اﳊﻨﺎﺑﻠﺔ)‪.(9‬‬ ‫َوإ ﱠﻧ ُﻪﻟﻮأﻛﻠ ِﺖاﻟﺴ ِﻔﻴﻬ ُﺔﻣﻊزو ِﺟ َﻬﺎ َﻋ َﲆاﻟﻌﺎد ِةﺳﻘﻄ ْﺖﻧﻔﻘﺘُﻬﺎ‪،‬وإنﱂﻳﺄذ ْناﻟـ َﻮ ِ ﱡﱄ‪،‬و َﻛـﺎ َنا ُﳌـ َﺰ ﱢو ُج َو ِ ﱠﱄا َﳌـﺎ ِل)‪،(10‬‬ ‫َوإ ﱠﻧ ُﻪ ﻟﻮ اﻋﺘﺎﺿﺖ َﻋﻦ اﻟﻨﻔﻘ ِﺔ اﻟﻮاﺟﺒ ِﺔ دراﻫﻢ‪ ،‬وﻛ َﺬﻟِ َﻚ اﻟﻜﺴﻮة ﱂ ﳚﺰ‪ ،‬ﻛ َﲈ ﻻ ﳚﻮ ُز اﻻﻋﺘﻴﺎض َﻋﻦ إﺑﻞ اﻟﺪﻳﺔ)‪.(11‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﲣﺘﺺ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻛﺬا\"‪.‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"ﻻ ﻳﺴﻊ\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"إن\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (5‬ﻫﻮ اﻟﻘﺪر ُة َﻋ َﲆ ﻣﺆ ِن اﻟﻨﱢ َﻜﺎح ﻣﻦ َﻧ َﻔ َﻘﺔ وﻛﺴﻮة وﻏﲑﻫﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﳖﺎﻳ َﺔ اﳌﺤﺘﺎج‪ ،‬ﻷَ ِﰊ اﻟ َﻌ ﱠﺒﺎس اﻟﺮﻣﲇ اﻟﺼﻐﲑ‪ ،(180/6) ،‬وﻣﻮاﻫـ َﺐ اﳉﻠﻴـﻞ ﻟﴩـح ُ ْﳐ َﺘ َﴫـ اﳋﻠﻴـﻞ‪ ،‬ﻟﻠﺤﻄـﺎب اﻟ ﱡﺮﻋﻴﻨـﻲ‪،‬‬ ‫)‪.(19/5‬‬ ‫)‪ِ (6‬ﰲ )أ( \"اﳌﺮﻗﺔ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺖ \"اﻟﻔﺮﻗﺔ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬وﻫﻲ َذا ِت ا ْ َﻷ ِب َوا ْﻟ َﻮ ِ ﱢﴆ‪ ،‬اﻟﺘﻲ ﺗﻜﻮن ِﰲ ﺣﺠﺮ وﻟﻴﻬﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺣﺎﺷﻴﺔ اﻟﺪﺳﻮﻗﻲ َﻋ َﲆ اﻟﴩح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺪﺳﻮﻗﻲ‪.(459 /3) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﻷوﱃ\"‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻔﺘﺎوى اﻟﻜﱪى‪ ،‬ﻻﺑﻦ ﺣﺠﺮ اﳍﻴﺘﻤﻲ‪ ،(485/5) ،‬واﳌﺒﺪع ﴍح اﳌﺴﺘﻨﻘﻊ‪ ،‬ﻻﺑﻦ ﻣﻔﻠﺢ‪.(205/7) ،‬‬ ‫)‪ (10‬ﻋﺒﺎرة \"و َﻛﺎ َن اﳌﺰوج وﱄ اﳌَﺎل\" ﻣﻦ )ب( وﻏﲑ ﻣﻮﺟﻮدة ِﰲ )أ(‪.‬‬ ‫)‪ (11‬و َذ ِﻟ َﻚ ﻟِ ْﻠ َﺠ ْﻬ ِﻞ ِ َﲠﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﲢﻔ َﺔ اﳌﺤﺘﺎج ِﰲ َ ْﴍح اﳌﻨﻬﺎج‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ اﳍﻴﺘﻤﻲ‪.(45/4) ،‬‬ ‫‪115‬‬

‫وإن اﳋﻠ َﻊ ﻣﻊ اﻟﺴ ِﻔﻴﻬﺔ إذا ﱂ ﻳﻌﻠ ْﻢ اﻟ ﱠﺰ ْو ُج ﺑﺴﻔﻬﻬﺎ ﺑﺤﻴﺚ ﱂ ﻳﻌـﺪ ﻣﻘ ًﴫـا‪ ،‬ﻻ ﻳﻘـﻊ ﺑـﻪ ﳾء‪َ ،‬وإ ﱠﻧـ ُﻪ إذا زوج‬ ‫ﺻﻐ ًﲑا أﺑﻮه و ُﻫ َﻮ ﻻ ﻳﻌﻠﻢ ُﺛ ﱠﻢ ﺑﻠﻎ‪ ،‬و َﻗﺎ َل ‪ :‬ﻛﻞ اﻣﺮأة ﱄ ﻃﺎﻟﻖ‪ ،‬ﻻ ﺗﻄﻠﻖ زوﺟﺘﻪ اﻟﺘﻲ زوﺟﻬﺎ ﻟﻪ أﺑﻮه‪َ ،‬ﻛ َﺘﺒْ َﻨﺎ َﻫﺎ َﻋﻨﻪ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻳﺘﻘﺮ ُر اﻟﻨﺼ ُﻒ َﻋ َﲆ ﻣﺒﺎﴍ إﺗﻼف َﻣﺎل اﻟﻐﲑ ﻣﻜﺮ ًﻫﺎ‪َ ،‬وإ ﱠﻧ ُﻪ ﻻ ﻳﻨﺘﻬﻲ إﺗﻼ ُف اﳌَـﺎ ِل اﳌﻜـﺮه ﻋﻠﻴـﻪ إِ َﱃ‬ ‫اﻟ ُﻮ ُﺟﻮ ِب‪ ،‬ﺑﻞ ﻳﺮﺗﻔ ُﻊ اﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ ﻓﻘﻂ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻻ ﻳﻘ ُﻊ ﻃﻼ ُق ﻣﻦ ُﺟ ﱠﻦ ‪/13‬ب ﺑِ ُﻤ َﺤ ﱠﺮ ٍم‪َ ،‬أ ْو ﻣﻊ ﺳﻜﺮ اﳌﺤﺮم‪َ ،‬وإ ﱠﻧ ُﻪ ﻟـﻮ َﻗـﺎ َل ‪ :‬ﻳـﺎ ﻃـﺎﻟﻖ إن ﺷـﺎء اﷲ ﻻ‬ ‫ﻳﻘﻊ اﻟﻄﻼق‪َ ،‬وإ ﱠﻧ ُﻪ ﻟﻮ َﻗﺎ َل ﻟﻐ ِﲑ اﻟ ﱠﺰ ْو َﺟﺔ ‪ :‬زوﺟﺘﻲ ﻃﺎﻟ ٌﻖ إن ﺷﺌ َﺖ إ ﱠﻧ ُﻪ ﻳﻌﺘﱪ اﻟﻔﻮر‪َ ،‬وإ ﱠﻧ ُﻪ ﻟﻮ َﻗﺎ َل ‪ :‬إن ﱂ أﻃﻠﻘـﻚ ﻓﺄﻧـﺖ‬ ‫ﻃﺎﻟﻖ‪ ،‬وﺟ ﱠﻦ واﺗﺼﻞ ﺟﻨﻮﻧﻪ ﺑﺎﳌﻮت‪ ،‬إ ﱠﻧ ُﻪ ﻳﻘ ُﻊ اﻟﻄﻼق ﻗﺒﻴﻞ اﳌﻮت‪ ،‬ﻻ ﻗﺒﻞ اﳉﻨﻮن‪ ،‬وأﳖ َﲈ اﺧﺘﻠﻔـﺎ‪ .‬واﻟﻌـﺪة ﻣﻨﻘﻀـﻴﺔ‬ ‫ﺑﺎﺗﻔﺎﻗﻬ َﲈ‪َ ،‬ﻓ َﻘﺎ َل اﻟ ﱠﺰو ُج ‪ :‬راﺟﻌﺘﻚ ِﰲ اﻟﻌﺪة‪ ،‬ﻓﺄﻧﻜﺮت‪ ،‬ﻓﺎﻟﻘﻮل ﻗﻮﳍﺎ ﻧﺺ ﻋﻠﻴﻪ ﺧﻼ ًﻓـﺎ ﳌـﻦ ﺻـﺤﺢ ﺗﻘـﺪﻳﻢ اﻟﺴـﺎﺑﻖ‬ ‫ﺑﺎﻟﺪﻋﻮى‪ ،‬ﻓ َﺬ ِﻟ َﻚ ﳾء ﻻ أﺻﻞ ﻟﻪ‪.‬‬ ‫وإن اﳌﻮﱃ إذا ارﺗ ﱠﺪ ﺑﻌ َﺪ اﳌُ ﱠﺪ ِة‪َ ،‬و َﻋﺎ َد إِ َﱃ ا ِﻹ ْﺳ َﻼ ِم‪ ،‬ﻻ ﻳﺴﺘﺄﻧﻒ اﳌﺪة‪ ،‬وﻳﻠﺰم ﺑﺎﻟﺼﻠﺔ ِﰲ اﳊﺎل‪َ .‬وإ ﱠﻧ ُﻪ إذا أﺳـﻘﻂ‬ ‫ِﰲ اﻟﻈﻬﺎر اﻟﺼﻠﺔ ﺗﺰول اﻟ ﱠ َﴫا َﺣ ُﺔ‪َ ،‬وإ ﱠﻧ ُﻪ إذا ﺣﻜ َﻢ ِﰲ اﻟ ﱠﻠ َﻌﺎ ِن ﻻ ﳚﺐ ﻋﻠﻴﻬﺎ َﺣ ﱡﺪ اﻟ ﱢﺰ َﻧﺎ‪ ،‬إذا ﱂ ﻳﻼ َﻋـﻦ ُﻣ َﻌﺎ َر َﺿـ ًﺔ ِﻟﻠِ َﻌﺎﻧِـ ِﻪ‪،‬‬ ‫ﻓﺎﳌﺤﻜﻢ ﻻ ﻳﺪﺧﻞ ِﰲ ﺣﺪود اﷲ‪َ ،‬وإ ﱠﻧ ُﻪ ﻻ ﻣﺪﺧﻞ َﳌﺎﻟِﻚ اﻟﺰوج‪ ،‬وﻻ َﻣﺎﻟِﻚ اﻟ ﱠﺰ ْو َﺟﺔ‪ ،‬وﻻ اﳌَﺎﻟِﻚ ﳍ َﲈ‪ ،‬ﺧﻼ ًﻓﺎ ﳌـﻦ ﺣـﺮم‬ ‫ﺑ َﺬﻟِ َﻚ ِﰲ اﻟﺜﺎﻟﺜﺔ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻟﻮ أﻏﻔ َﻞ ِذ ْﻛ َﺮ اﻟ َﻮﻟَ ِﺪ ِﰲ ﺑﻌ ِﺾ اﻟﻜﻠ َﲈ ِت)‪ (1‬ﻳﺒﻨﻰ َﻋ َﲆ َﻣﺎ ﺳﺒﻖ‪ ،‬وإ ﱠن اﻟﻌﺪﺗﲔ ﻣـﻦ اﳊـﺮﺑﻴﲔ ﺗﺘـﺪاﺧﻼن)‪،(2‬‬ ‫َوإ ﱠﻧ ُﻪ ﻻ ﳛﺮم َﻋ َﲆ اﳊﺎد ِة ﺛﻮ ُب اﻟ َﻌ ْﺼ ِﺐ)‪(3‬؛ ﻟ ِﺼ ﱠﺤ ِﺔ ا َْﳊ ِﺪﻳ ِﺚ ﻓِﻴﻪ)‪.(4‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻛﻠ َﲈﺗﻪ\"‪.‬‬ ‫)‪ (2‬أي أ ﱠن اﳊﺮ ﱠﰊ إذا َﻃ ﱠﻠ َﻖ َز ْو َﺟ َﺘ ُﻪ َﻓ َﻮﻃﺌﻬﺎ َﺣ ْﺮ ِ ﱞﰊ ِﰲ ﻧﻜﺎح وﻃﻠﻘﻬﺎ‪ ،‬ﻓﺎﻟﺘﻌﺒﺪ ِﰲ ﺣﻖ اﳊﺮﰊ ﻻ ﻳﺘﺄﻛﺪ‪ ،‬ﻓ َﻜﺄ ﱠن أﻫﻞ اﳊﺮب ﻛﻠﻬﻢ ﺷـﺨﺺ‬ ‫َوا ِﺣﺪ ﻓﺘﺘﺪاﺧﻞ اﻟﻌﺪﺗﺎن‪ ،‬وﻷﻧ ُﻪ َﻻ َﻳ ْﻠ َﺰ ُﻣ َﻨﺎ َأ ْن َﻧ ْﺤ َﻔ َﻆ َأ ْﻧ َﺴﺎ َب ا ُﳌ ْ ِﴩ ِﻛ َﲔ‪ ،‬و ِﰲ َﻫ َﺬا ﺧﺎﻟ َﻒ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِـ ﱡﻲ اﻹ َﻣـﺎ َم اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ اﻟـﺬي َﻗـﺎ َل ‪ :‬إ ﱠن‬ ‫ا َﳊ ْﺮ ِ ّﰊ إذا َﻃ ﱠﻠ َﻖ زوﺟ َﺘﻪ ﻓﻮﻃﺌﻬﺎ َﺣ ْﺮ ِ ﱞﰊ ِﰲ ﻧِ َﻜﺎ ٍح وﻃ ﱠﻠ َﻘ َﻬﺎ ﻓﻼ ﳚﻤﻊ ﻋﻠﻴﻬﺎ ﺑﲔ اﻟﻌﺪﺗﲔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳊﺎوي اﻟﻜﺒﲑ ﻟﻠ َﲈ َوردي‪ ،(292/11) ،‬واﻟﻮﺳﻴ َﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪.(140/6) ،‬‬ ‫)‪ (3‬اﻟ َﻌ ْﺼ ُﺐ َﻣﺎ ُﺻﺒِ َﻎ َﻏ ْﺰ ُﻟ ُﻪ ُﺛ ﱠﻢ ُﻧ ِﺴ َﺞ‪َ ،‬ﻓﺎﻟ ﱢﺼ ْﺒ ُﻎ ﻓِﻴ ِﻪ َﻗﺎﺋِ ٌﻢ ﻓِﻴ ِﻪ ِﻗ َﻴﺎ َم ا ْﻟ َﻌ َﻤ ِﻞ ِﻣ ْﻦ اﻟ ﱠﻨ ْﺴ ِﺞ‪َ ،‬و َﻟ ْﻮ ُن ا ْﻟ َﻐ ْﺰ ِل ﻓِﻴ ِﻪ َﻗﺎﺋِ ٌﻢ َﻻ ُﻳ َﻐ ﱢ ُﲑ ُه َﻋﻦ ِﺻ َﻔﺘِ ِﻪ‪ ،‬و ُﻫﻮ ﻣـﻦ‬ ‫ُﺑ ُﺮو ُد ا ْﻟ َﻴ َﻤ ِﻦ‪َ ،‬و َﻻ َﻳ ْﻨ ُﺒﺖ ا ْﻟ َﻌ ْﺼ ُﺐ َو َﻻ ا ْﻟ َﻮ ْر ُس إ ّﻻ ﺑِﺎ ْﻟ َﻴ َﻤ ِﻦ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻷ ﱠم‪ ،‬ﻟﻠ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،(270/4) ،‬واﳌُ َﻬ ﱠﺬ َب‪ ،‬ﻟﻠﺸﲑازي‪ ،(562/4) ،‬واﻟﺮو َض اﻷﻧﻒ‪ ،‬ﻟﻠﺴﻬﻴﲇ‪.(118/1) ،‬‬ ‫)‪ (4‬وا َْﳊ ِﺪﻳﺚ ُﻫ َﻮ \" َﻻ َ ِﳛ ﱡﻞ ِﻻ ْﻣ َﺮ َأ ٍة ُﺗ ْﺆ ِﻣ ُﻦ ﺑِﺎﷲِ َوا ْﻟ َﻴ ْﻮ ِم ا ْﻵ ِﺧ ِﺮ َأ ْن ُ ِﲢ ﱠﺪ َﻓ ْﻮ َق َﺛ َﻼ ٍث إِ ﱠﻻ َﻋ َﲆ َز ْو ٍج‪َ ،‬ﻓﺈِ ﱠﳖَﺎ َﻻ َﺗ ْﻜ َﺘ ِﺤ ُﻞ َو َﻻ َﺗ ْﻠ َﺒ ُﺲ َﺛ ْﻮ ًﺑﺎ َﻣ ْﺼـ ُﺒﻮ ًﻏﺎ‬ ‫إِ ﱠﻻ َﺛ ْﻮ َب َﻋ ْﺼ ٍﺐ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (68) ،(1123/2) :‬ﻛِ َﺘﺎب اﻟ ﱠﻄ َﻼق‪ (49) ،‬ﺑﺎب َﺗ ْﻠـ َﺒ ُﺲ ا َْﳊـﺎ ﱠد ُة ﺛِ َﻴـﺎ َب ا ْﻟ َﻌ ْﺼـ ِﺐ )‪َ ،(5342‬ﺻـ ِﺤﻴ ُﺢ ُﻣ ْﺴـ ِﻠﻢ ‪:‬‬ ‫)ص‪ (18) ،(601‬ﻛِ َﺘﺎب اﻟ ﱠﻄ َﻼق‪ (9) ،‬ﺑﺎب وﺟﻮب اﻹﺣﺪاد ِﰲ ﻋﺪة اﻟ َﻮ َﻓﺎة‪ ،(938 /66) ،‬ﻛِ َﻼ ُ َﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ِﻫ َﺸﺎ ِم ﺑـﻦ ﺣ ﱠﺴـﺎن‪،‬‬ ‫َﻋ ْﻦ َﺣ ْﻔ َﺼ َﺔ ﺑﻨﺖ ﺳﲑﻳﻦ‪َ ،‬ﻋ ْﻦ ُأ ﱢم َﻋ ِﻄ ﱠﻴ َﺔ َر ِ َﴈ اﷲُ َﻋ ْﻨ َﻬﺎ‪ ،‬ﻋﻦ اﻟﻨﱠﺒِ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪.‬‬ ‫وا ْﻧ ُﻈ ْﺮ ﻋﻨﺪ اﻟ ُﺒ َﺨﺎ ِر ّي ا ْﻷَ ْر َﻗﺎم ‪ (5341 ،313) :‬ﺑﺄﻟﻔﺎظ ﻣﺘﻔﺎوﺗﺔ‪ ،‬وﻣﻦ ﻃﺮق ﻋﻦ ُأ ﱢم َﻋ ِﻄ ﱠﻴ َﺔ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ َﻬﺎ‪.‬‬ ‫‪116‬‬

‫َوإ ﱠﻧ ُﻪ إذا ادﻋﻰ اﻟﻮط َء وأﻣﻴ َﺔ اﻟﻮﻟ ِﺪ‪ ،‬وأﻧﻜ َﺮ اﻟﺴﻴ ُﺪ‪ ،‬ﳛﻠ ُﻒ ﺧﻼ ًﻓﺎ ﳌﻦ َﺟ َﺰ َم ﺑﻌﺪم اﻟﺘﺤﻠﻴـﻒ‪ ،‬ﺣﻴـﺚ ﻻ وﻟـﺪ‪،‬‬ ‫وﺻﺤﺢ َذﻟِ َﻚ ِﻋ ْﻨﺪ وﺟﻮد اﻟﻮﻟﺪ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ارﺗﻀ َﻊ ﻗﺒﻞ اﻧﻔﺼﺎ ِل ﲨﻴﻌﻪ‪ ،‬ﺛﺒﺖ اﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ إذا اﻧﻔﺼﻞ ﺣﻴﺎ‪ ،‬وﻻ ﻳﻤﻨﻊ ﻣﻦ َذ ِﻟ َﻚ اﺳﺘﺘﺎر ﺑﺎﻗﻴﻪ‪.‬‬ ‫وإن ﻣﻦ ارﺗﻀ َﻊ ﻣﻦ ﲬ ِﺲ ُﻣﺴﺘﻮﻟﺪات ﻻ َﻳ ُﻜﻮن وﻟ ًﺪا ﻟﻠﻤﺴﺘﻮﻟﺪ)‪ ،(1‬ﻛ َﲈ ﻟﻮ ارﺗﻀ َﻊ ﻣﻦ ﺑﻨﺎ ٍت وأﺧﻮا ٍت‪.‬‬ ‫وإن اﳌﺘﻌ َﺔ اﻟﻮاﺟﺒ َﺔ ِﰲ اﻷﻣ ِﺔ اﻟﺘﻲ ﻓﻮ ﱠض)‪ (2‬ﺳﻴﺪﻫﺎ ﺑﻀﻌﻬﺎ ﻳﺮﺟﻊ ﲠﺎ َﻋـ َﲆ اﳌﺮﺿـﻌﺔ‪ ،‬ﻻ ﺑﻨﺼـﻒ ﻣﻬـﺮ اﳌﺜـﻞ‪،‬‬ ‫وﻓﺎ ًﻗﺎ ﻻﺑﻦ اﳊﺪاد‪.‬‬ ‫اﳉﻨﺎﻳﺎت إِ َﱃ آﺧﺮ ا ْﻟ ِﻔ ْﻘﻪ ‪ :‬وإن ﺗﻘﺪﻳ َﻢ اﻟﻄﻌﺎ ِم اﳌﺴﻤﻮ ِم ﻳﻮﺟ ُﺐ اﻟ َﻘ َﺼﺎص َﻋ َﲆ اﳌﻘ ﱢﺪم ﺣﻴﺚ أﻛﻠـﻪ اﳌﻘـﺪم ﻟـﻪ‬ ‫و َﻣﺎت‪َ ،‬وإ ﱠﻧ ُﻪ ﳚ ُﺐ اﻟﻘﺼﺎ ُص ﻗﻄ ًﻌﺎ ِﰲ ﻛ ِﴪ اﻟ ﱢﺴﻦ‪ ،‬ﺣﻴﺚ اﻧﻀﺒ َﻂ واﻧﻜ َﴪ ﺑﻼ َﺻـ ْﺪع‪ ،‬وﻻ زﻳـﺎدة؛ ﻟ ِﺼـ ﱠﺤ ِﺔ ا َْﳊـ ِﺪﻳﺚ‬ ‫ﻓِﻴﻪ)‪ ،(3‬و ُﻫ َﻮ َﻇﺎ ِﻫﺮ اﻟﻨﺺ‪.‬‬ ‫وإن ﻣﻦ اﺳﺘﺤ ﱠﻖ ﻗﻄ َﻊ اﻟﻴﺪ‪ ،‬ﻓﻠﻘﻂ اﻷﺻﺎﺑﻊ ﻟَﻴْ َﺲ ﻟﻪ أن ﻳﻌﻮد إِ َﱃ ﻗﻄﻊ اﻟﻴﺪﻳﻦ ﻣﻦ اﻟﻜﻮع‪َ ،‬وإ ﱠﻧـ ُﻪ ﻻ ﻗﺼـﺎص‬ ‫ﺑﺈزاﻟﺔ ﻣﻦ اﻟﺴﻤﻊ واﻟﺒﻄﺶ واﻟﺸﻢ واﻟﺬوق‪.‬‬ ‫وإن اﻟﺘﺨﻤ َﺲ ِﰲ اﻟﺪ َﻳ ِﺔ ﻋﴩون ﺑﻨﺖ ﳐﺎض)‪ ،(4‬وﻋﴩون اﺑﻦ ﳐﺎض)‪ ،(5‬وﻋﴩون ﺑﻨﺖ ﻟﺒﻮن)‪ ،(6‬وﻋﴩـون‬ ‫ﺣﻘﺔ)‪ ،(7‬وﻋﴩون َﺟ َﺬﻋﺔ)‪.(8‬‬ ‫)‪ (1‬و َذ ِﻟ َﻚ َﻋ َﲆ ﻗﻮل ﻣﻦ َﻗﺎ َل إن اﻷﻣﻮﻣﺔ أﺻﻞ واﻷﺑﻮة ﺗﺒﻊ‪ ،‬وﻫﻨﺎك ﻣﻦ َﻗﺎ َل إ ﱠﻧ ُﻪ ﻳﺼﲑ ُوﻟِ َﺪا ﻟﻪ‪.‬‬ ‫اﻟﻮﺳﻴ ُﻂ ِﰲ ا َﳌ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐﺰاﱄ‪.(185 ،184/6) ،‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻓﺮض\"‪.‬‬ ‫)‪َ (3‬وا َْﳊ ِﺪﻳﺚ ُﻫ َﻮ ‪َ :‬أ ﱠن اﻟ ﱡﺮ َﺑ ﱢﻴ َﻊ‪َ ،‬و ِﻫ َﻲ ا ْﺑﻨَ ُﺔ اﻟﻨﱠ ْ ِﴬ َﻛ َ َﴪ ْت َﺛﻨِ ﱠﻴ َﺔ َﺟﺎ ِر َﻳ ٍﺔ َﻓ َﻄ َﻠ ُﺒﻮا ا ْ َﻷ ْر َش َو َﻃ َﻠ ُﺒﻮا ا ْﻟ َﻌ ْﻔ َﻮ َﻓـ َﺄ َﺑ ْﻮا‪َ ،‬ﻓـ َﺄ َﺗ ُﻮا اﻟ ﱠﻨﺒِـ ّﻲ َﺻـ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ‬ ‫َو َﺳ ﱠﻠ َﻢ َﻓ َﺄ َﻣ َﺮ ُﻫ ْﻢ ﺑِﺎ ْﻟ ِﻘ َﺼﺎ ِص‪َ ،‬ﻓ َﻘﺎ َل َأ َﻧ ُﺲ ْﺑ ُﻦ اﻟﻨﱠ ْ ِﴬ ‪َ :‬أ ُﺗ ْﻜ َ ُﴪ َﺛﻨِ ﱠﻴ ُﺔ اﻟ ﱡﺮ َﺑ ﱢﻴ ِﻊ َﻳﺎ َر ُﺳﻮ َل اﷲِ؟ َﻻ َوا ﱠﻟ ِﺬي َﺑ َﻌ َﺜ َﻚ ﺑِﺎ َْﳊ ﱢﻖ َﻻ ُﺗ ْﻜ َ ُﴪ َﺛﻨِ ﱠﻴ ُﺘ َﻬﺎ‪َ ،‬ﻓ َﻘـﺎ َل ‪:‬‬ ‫\" َﻳﺎ َأ َﻧ ُﺲ ِﻛ َﺘﺎب ا ِﷲ ا ْﻟ ِﻘ َﺼﺎ ُص\"‪َ .‬ﻓ َﺮ ِ َﴈ ا ْﻟ َﻘ ْﻮ ُم َو َﻋ َﻔ ْﻮا‪َ ،‬ﻓ َﻘﺎ َل اﻟ ﱠﻨﺒِ ﱡﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ‪\" :‬إِ ﱠن ِﻣـ ْﻦ ِﻋ َﺒـﺎ ِد اﷲِ َﻣـ ْﻦ َﻟـ ْﻮ َأ ْﻗ َﺴـ َﻢ َﻋـ َﲆ ا ِﷲ‬ ‫َ َﻷ َﺑ ﱠﺮ ُه\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (53) ،(556/1) :‬ﻛ َﺘﺎب اﻟ ﱡﺼ ْﻠ ِﺢ‪َ (8) ،‬ﺑﺎ ُب اﻟ ﱡﺼـ ْﻠ ِﺢ ِﰲ اﻟ ﱢﺪ َﻳـ ِﺔ‪ ،(2703) ،‬وا ْﻧ ُﻈـ ْﺮ ا ْ َﻷ ْر َﻗـﺎم ‪ 2806) :‬ﻣﻌﻠ ًﻘـﺎ‪،‬‬ ‫‪ِ ،(6894 ،4611 ،4500 ،4499‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ُ َﲪ ْﻴ ٍﺪ اﻟ ﱠﻄ ِﻮﻳ ِﻞ‪َ ،‬ﻋ ْﻦ َأ َﻧ ٍﺲ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ‪.‬‬ ‫وﻋﻨﺪ ﻣﺴﻠﻢ ِﰲ َﺻ ِﺤﻴﺤﻪ ‪ :‬أ ﱠن ُأ ْﺧـ َﺖ اﻟ ﱡﺮ َﺑ ﱢﻴـ ِﻊ‪ُ ،‬أ ﱠم َﺣﺎ ِر َﺛـ َﺔ‪َ ،‬ﺟ َﺮ َﺣـ ْﺖ إِ ْﻧ َﺴـﺎ ًﻧﺎ‪ ،‬وﻟـﻴﺲ اﻟﺮﺑﻴـﻊ‪) ،‬ص‪ِ (28) ،(694‬ﻛ َﺘـﺎ ُب ا ْﻟ َﻘ َﺴـﺎ َﻣ ِﺔ‬ ‫َوا ْﳌُ َﺤﺎ ِرﺑِ َﲔ َوا ْﻟ ِﻘ َﺼﺎ ِص َواﻟ ﱢﺪ َﻳﺎ ِت‪َ (5) ،‬ﺑﺎ ُب إِ ْﺛ َﺒﺎ ِت ا ْﻟ ِﻘ َﺼﺎ ِص ِﰲ ا ْﻷَ ْﺳﻨَﺎ ِن‪َ ،‬و َﻣﺎ ِﰲ َﻣ ْﻌ َﻨﺎ َﻫﺎ‪.(1675 /24) ،‬‬ ‫)‪ (4‬ﻫﻲ ﻣﻦ اﻹﺑﻞ اﻟﺘﻲ دﺧﻠﺖ ِﰲ اﻟ ﱠﺴﻨَ ِﺔ اﻟﺜﺎﻧﻴﺔ‪ ،‬ﺳﻤﻴﺖ ﺑ َﺬ ِﻟ َﻚ ﻷن أ ﱠﻣﻪ ﳊﻘﺖ ﺑﺎﳌﺨﺎض وﻫﻲ اﳊﻮاﻣـﻞ‪ُ ،‬ﺛـ ﱠﻢ ﻟﺰﻣـﻪ َﻫـ َﺬا اﻻﺳـﻢ وان ﱂ‬ ‫ﲢﻤﻞ أﻣﻪ‪.‬‬ ‫)‪ (5‬ﻫﻲ اﻟﺘﻲ دﺧﻠﺖ ِﰲ اﻟ ﱠﺴﻨَ ِﺔ اﻟﺜﺎﻟﺜﺔ‪.‬‬ ‫)‪ (6‬ﻫﻲ اﻟﺘﻲ دﺧﻠﺖ ِﰲ اﻟ ﱠﺴﻨَ ِﺔ اﻟﺮاﺑﻌﺔ‪ُ ،‬ﺳ ﱢﻤ َﻲ ﺑ َﺬ ِﻟ َﻚ ﻷن أ ﱠﻣﻪ َو َﺿ َﻌ ْﺖ َﻏ ْ َﲑ ُه‪ ،‬وﺻﺎرت ذا ﻟﺒﻦ‪.‬‬ ‫)‪ (7‬ﻫﻲ اﻟﺘﻲ دﺧﻠﺖ ِﰲ اﻟ ﱠﺴ َﻨ ِﺔ اﳋﺎﻣﺴﺔ‪ ،‬و ُﺳ ﱢﻤ َﻴ ْﺖ ﺑ َﺬ ِﻟ َﻚ ﻷﻧ ُﻪ اﺳﺘﺤﻖ أن ﳛﻤﻞ ﻋﻠﻴﻪ وﻳﺮﻛﺐ وأن ﻳﻄﺮﻗﻬﺎ اﻟﻔﺤﻞ ﻓﺘﺤﻤﻞ ﻣﻨﻪ‪.‬‬ ‫)‪ (8‬ﻫﻲ اﻟﺘﻲ دﺧﻠﺖ ِﰲ اﻟ ﱠﺴﻨَ ِﺔ اﻟﺴﺎدﺳﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ﺗﻌﺮﻳﻔﺎت اﻟﺘﺨﻤﺲ ِﰲ اﻟﺪﻳﺔ ِﰲ ‪ :‬ا ُﳌ َﻬ ﱠﺬ ِب ﻟﻠﺸﲑازي‪ ،(145 /1) ،‬وﴍ ِﺣ ِﻪ‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(385 /5) ،‬‬ ‫‪117‬‬

‫َوإ ﱠﻧ ُﻪ ﻟﻮ ﴐ َب أذﻧﻴﻪ ﻓﺎﺳﺘﺤﺸﻔﺘﺎ أي ﻳﺒﺴﺘﺎ ﻓﻼ ﳚ ُﺐ إﻻ اﳊﻜﻮﻣﺔ)‪َ ،(1‬وإ ﱠﻧ ُﻪ ﻻ ﻳﺼﺢ اﻷ َﻣﺎن ﻣﻦ اﻵﺣـﺎد ِﻋ ْﻨـﺪ‬ ‫اﻟﺘﻘﺎء اﻟﺼﻔﻮف‪َ ،‬ﻛﺘَﺒْﻨَﺎ َﻫﺎ َﻋﻨﻪ‪َ ،‬وإ ﱠﻧ ُﻪ إذا ﻧﺰ َل اﻟﻜﻔﺎ ُر َﻋ َﲆ ﺣﻜ ِﻢ ﺣﺎﻛﻢ‪ ،‬ﻻﺑﺪ أن ﳛﻜ َﻢ اﻹ َﻣﺎ ُم‪َ ،‬ﻛ َﺘﺒْ َﻨﺎ َﻫـﺎ َﻋﻨـﻪ‪ ،‬وإن ﻣـﻦ‬ ‫َﻗﺎ َل ﺑ َﺨ ْﻠ ِﻖ اﻟﻘﺮءان َﻳ ْﻜ ُﻔﺮ)‪/14 ،(2‬أ‪.‬‬ ‫وإن اﻟ ﱠﺸ َﻬﺎ َدة ﺑﺎﻟ ﱢﺮ ﱠد ِة ﻻﺑﺪ ﳍﺎ ﻣﻦ اﻟﺘﱠ ْﻔ ِﺼﻴﻞ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ﴎ َق ُر ْﺑ ًﻌﺎ ﺳﺒﻴﻜﺔ‪ ،‬ﻻ ﺗﺴﺎوي ُر ْﺑ ًﻌﺎ ﻣﴬو ًﺑﺎ ُﻳ ْﻘﻄَﻊ)‪َ ،(3‬وإ ﱠﻧ ُﻪ ﻻ ﻗﻄﻊ َﻋ َﲆ أﺣﺪ اﻟﺰوﺟﲔ ﺑﴪـﻗ ِﺔ َﻣـﺎل‬ ‫اﻵﺧﺮ‪ ،‬وأن اﻷرﺟﺢ ﻣﻦ ﺟﻬﺔ اﻟ ِﻘ َﻴﺎس‪ ،‬ﻳﻘﻄﻊ اﻟﺰوج دون اﻟ ﱠﺰ ْو َﺟﺔ‪.‬‬ ‫وإن اﻟ َﻨﺒﱠﺎ َش)‪ُ (4‬ﻳﻘﻄﻊ‪ ،‬وإن َﻛﺎ َن اﻟﻘـﱪ ِﰲ ﻣﻀـﻴﻌﺔ‪َ ،‬وإ ﱠﻧـ ُﻪ ﻻ ﻳﺜﺒـ ُﺖ اﻟﻘﻄـ ُﻊ ﺑـﺎﻟﻴﻤ ِﲔ اﳌـﺮدود ِة)‪ ،(5‬وإ ﱠن ﻗـﺎﻃ َﻊ‬ ‫اﻟﻄﺮﻳﻖ اﳌﺘﺤﺘﻢ)‪ (6‬ﻗﺘﻠﻪ‪ ،‬إذا ﻋﻔﻰ َﻋﻨﻪ اﻟ َﻮا ِرث ﻻ ﻳﺴﺘﺤﻖ ا َﳌﺎل‪.‬‬ ‫وإن ﺳﺎﺋ َﺮ ﺣﻘﻮق اﷲ َﺗ َﻌﺎ َﱃ ﺗﺴﻘ ُﻂ ﺑﺎﻟﺘﻮﺑ ِﺔ واﻹﺻﻼح‪.‬‬ ‫وإن اﻟﺪاﺑ َﺔ إذا ﺑﺎﻟﺖ َأ ْو راﺛﺖ)‪ (7‬ﻓﺘﻠﻒ ﺑ َﺬﻟِ َﻚ ﻧﻔ ٌﺲ َأ ْو َﻣﺎ ٌل ﳚﺐ اﻟ ﱠﻀ َﲈن‪ ،‬و ُﻫ َﻮ اﳌﻨﻘﻮل َﻋﻦ اﻟ ﱠﻨ ﱢﺺ ِﰲ ا َﳊـ ﱢﺞ‪،‬‬ ‫ا َﳊ ﱢﺞ‪ ،‬ﺧﻼ ًﻓﺎ ﻟﻠﻤﺠﺰو ِم ﺑﻪ ِﰲ اﻟ ﱢﺼ َﻴﺎل)‪(8‬ﻣﻦ ﻋﺪم اﻟ ﱠﻀ َﲈن‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﻳﺴﺘﺤ ﱡﺐ اﻟ ﱠﺴﻼ ُم َﻋ َﲆ ﻣﻦ ِﰲ اﳊ ﱠﲈ ِم ﻛ َﲈ ِﰲ ﻏﲑه‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا دﺧﻠﺖ اﻟﻜﻔﺎ ُر ﺑﻼ َد ا ِﻹ ْﺳ َﻼ ِم وﺣﺼﻠﺖ اﳌﻘﺎوﻣ ُﺔ ﺑﺎﻷﺣﺮار‪ ،‬اﺷﱰ َط ِﰲ ﺧﺮو ِج اﻟﻌﺒﻴـ ِﺪ إذن اﻟ ﱠﺴـﺎدة‪،‬‬ ‫وأن اﳌﺘﺤﻴ َﺰ إِ َﱃ اﻟﻔﺌ ِﺔ اﻟ َﻘ ِﺮﻳﺒ ِﺔ ﻻ ﻳﺸﺎر ُك اﳉﻴ َﺶ ﻓِﻴ َﲈ ﻏﻨﻤﻮا ﺑﻌﺪ ﻓﺮاﻗﻪ‪.‬‬ ‫)‪ُ (1‬ﻫ َﻮ َﻣﺎ ﳛﺘﺎج إﻟﻴﻪ ﻣﻦ اﻟﻨﻔﻘﺔ وأﺟﺮة اﻟﻄﺒﻴﺐ واﻷدوﻳﺔ إِ َﱃ أن ﻳﱪأ‪.‬‬ ‫اﻟﺪر اﳌﺨﺘﺎر‪) ،‬ص‪.(713‬‬ ‫)‪ِ (2‬ﰲ )أ( ِز َﻳﺎ َدة \"وأن ﻳﻜﻔﺮ\"‪\" ،‬وأن\" ﻣﻦ ﳖﺎﻳﺔ )ق‪ ،(13‬و\"ﻳﻜﻔﺮ\" ِﰲ أول )ق‪ ،(14‬وﻫﻲ َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪ (3‬أي ُر ْﺑ ًﻌﺎ ذﻫ ًﺒﺎ‪ ،‬ﻳﻘﻄﻊ ِﻋﻨْﺪ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ؛ ﻷﻧﻪ اﻋﺘﱪ اﻟﻮزن وﱂ ﻳﻌﺘﱪ اﻟﻘﻴﻤﺔ أﳖﺎ ﺗﺴـﺎوي ُر ْﺑـﻊ دﻳﻨـﺎر‪ ،‬ﺑ ِﺨـ َﻼف اﻟﻨﱠـ َﻮ ِو ّي اﻟـﺬي ﱂ ﻳﻘـﻞ‬ ‫ﺑﺎﻟﻘﻄﻊ؛ ﻷﻧﻪ اﻋﺘﱪ اﻟﻘﻴﻤﺔ وﻫﻲ ﻫﻨﺎ ﱂ ﺗﺒﻠﻎ ُر ْﺑﻊ دﻳﻨﺎر‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻨﻬﺎ َج‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪ ،(217/3) ،‬وﴍ َﺣﻪ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ اﳍﻴﺘﻤﻲ‪.(133/4) ،‬‬ ‫)‪ُ (4‬ﻫ َﻮ اﻟﺬي َﻳ ْﻨﺒﺶ اﻟﻘﺒﻮ َر ﻟﻴﴪ َق اﻟﻜﻔ َﻦ‪ ،‬وﺳﺎر ُق َﻣﺎ ﻋﺪا اﻟﻜﻔﻦ ﻻ ُﻳ َﺴ ﱠﻤﻰ ِﰲ اﻟﻌﺮ ِف ﻧ ﱠﺒﺎ ًﺷﺎ وﻻ ِﰲ اﻟ ﱡﻠ َﻐﺔ‪ ،‬ﻓﺈﳖﻢ ﱂ ﻳﻀﻌﻮا اﺳﻢ اﻟﻨﺒﺎش‬ ‫اﻟﻨﺒﺎش إﻻ َﳌﺎ ﻳﺘﺒﺎدر إِ َﱃ اﻟﺬﻫﻦ ﳑﱠﺎ ﻳﻔﻌﻠﻪ اﻟﻨﺒﺎش و ُﻫﻮ ﴎﻗﺔ اﻟﻜﻔﻦ؛ ﻷﻧﻪ اﻟﻐﺎﻟﺐ وﴎﻗﺔ َﻣﺎ ﻋﺪاه ﻧﺎدر ﻟﻨﺪرة وﺿﻊ َﻣﺎ ﻋﺪا اﻟﻜﻔـﻦ ِﰲ‬ ‫اﻟﻘ ِﱪ‪ ،‬وﻷﻧﻪ َﻟ ْﻴ َﺲ ﺣﺮ ًزا ﺑﺎﻟﻨﺴﺒ ِﺔ إِ َﱃ َﻏ ْﲑ اﻟﻜﻔ ِﻦ‪َ ،‬ﻛ َﲈ َأ ﱠﻧ ُﻪ َﻟ ْﻴ َﺲ ِﺣ ْﺮ ًزا ِﻟ َﻜ َﻔﻦ ِﰲ اﳌﻔﺎزة‪.‬‬ ‫اﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ‪ ،‬ﻻ ْﺑ ِﻦ اﻟ ﱡﺴ ْﺒﻜِ ّﻲ‪.(175 ،174/2) ،‬‬ ‫)‪ (5‬ﻋﺒﺎرة \"وأﻧﻪ ﻻ ﻳﺜﺒﺖ اﻟﻘﻄﻊ ﺑﺎﻟﻴﻤﲔ اﳌﺮدودة\" أﳊﻘﺖ ِﰲ ﺣﺎﺷﻴﺔ )أ(‪ ،‬وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﳌﺘﺤﻢ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ِﰲ )أ( \"رات\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ُ (8‬ﻫ َﻮ ا ِﻻ ْﺳﺘِ َﻄﺎ َﻟ ُﺔ َوا ْﻟ ُﻮ ُﺛﻮ ُب َﻋ َﲆ ا ْﻟ َﻐ ْ ِﲑ‪َ ،‬وا ْﻷَ ْﺻ ُﻞ ﻓِﻴ ِﻪ ﻗﻮﻟﻪ َﺗ َﻌـﺎ َﱃ ‪) gfedcb a`_^ :‬اﻟ َﺒ َﻘـ َﺮة ‪:‬‬ ‫‪.(194‬‬ ‫ﻓﺘﺢ اﻟﻮﻫﺎب ﺑﴩج ﻣﻨﻬﺞ اﻟﻄﻼب‪ِ ،‬ﻟﻠ ﱠﺸ ْﻴ ِﺦ زﻛﺮﻳﺎ اﻷﻧﺼﺎري‪.(167/2) ،‬‬ ‫‪118‬‬

‫َوإ ﱠﻧ ُﻪ ﻻ ﳚﻮ ُز ذﺑ ُﺢ َﻣﺄﻛﻮل اﻟﻠﺤ ِﻢ ِﰲ اﻟﺘﺒﺴ ِﻂ)‪ (1‬ﻟ ِﺼ ﱠﺤ ِﺔ ا َْﳊ ِﺪﻳ ِﺚ ﻓِﻴﻪ)‪َ ،(2‬وإ ﱠﻧ ُﻪ ﻻ ﳚﻮز إﻋـﺮاض ﻛـﻞ اﻟﻐـﺎﻧﻤﲔ‬ ‫َﻋﻦ اﻷ َﲬﺎس اﻷرﺑﻌﺔ‪.‬‬ ‫وإ ﱠن َﻣ ﱠﻜﺔ ُﻓﺘِ َﺤ ْﺖ ﻗﻬ ًﺮا ﺑﻐﲑ ﻗﺘﺎل‪ ،‬و ﻻ ﺑﻐﲑ ﻧﺎﲠﺎ)‪ (3‬ﻓﺘﺤﺖ ﺻﻠ ًﺤﺎ‪ ،‬ﻛ َﲈ َﻗﺎ َل)‪ (4‬اﻷَ ْﺻ َﺤﺎب‪.‬‬ ‫َوإ ﱠﻧ ُﻪ إذا ﺗﻠﻔﺖ اﳉﺎرﻳ ُﺔ ِﰲ ُﺻﻮ َرة اﻟﻌﻠﺞ ﻳﻐﺮم ﻗﻴﻤﺘﻬﺎ‪ ،‬وإن اﻟﻨﻈ َﺮ ِﰲ اﻟﺘﻘﺮﻳ َﺮ ﺑﺎﳉﺰﻳﺔ إِ َﱃ اﻵﺑـﺎء ﺣﺘـﻰ ﻻ ﻳﻘـﺮ‬ ‫ﻣﻦ أﺑﻮه وﺛﻨﻲ‪ ،‬وأﻣﻪ ِﻛﺘَﺎﺑﻴﺔ‪ ،‬وإ ﱠﻧ ُﻪ ﻳﻤﻠ ُﻚ اﻟ َﻐﻨِ ﱡﻲ َﻣﺎ ُﳞﺪى إﻟﻴﻪ ﻣﻦ ﳊ ِﻢ اﻷﺿﺤﻴﺔ‪.‬‬ ‫وإ ﱠن اﳌﺴﺎﺑﻘ َﺔ ﻻ ﲡﻮز َﻋ َﲆ اﻟ ﱡﻨﺒ ِﻞ‪َ ،‬وإ ﱠﻧ ُﻪ ﻻ ُﻳﺸﱰ ُط ﺑﻴﺎن اﻟﺒﺎدي ﺑﺎﻟﺮﻣﻲ‪ ،‬ﻓـﺈذا ﱂ ﻳﺒﻴﻨـﺎه ﻳﺼـﺢ اﻟﻌﻘـﺪ‪ .‬وﻳﻔـﺮع‬ ‫َوإ ﱠﻧ ُﻪ ﻻ ﻳﺸﱰ ُط ﺻﻼﺣﻴﺔ اﳌﺪﻓﻮ ِع ِﰲ اﻟﻜﺴﻮ ِة اﳌﺪﻓﻮع إﻟﻴﻪ‪ ،‬ﻓﻼ ﳚﻮز ﴎاوﻳﻞ ﺻﻐﲑ ﻟﻜﺒﲑ‪.‬‬ ‫وإ ﱠن اﻟﻠﻴﻤﻮ َن َﻟﻴْ َﺲ ﻣﻦ اﻟﻔﺎﻛﻬ ِﺔ‪ ،‬ﻓﻼ ﻳﺪﺧ ُﻞ ِﰲ اﳋﻠﻒ)‪َ (5‬ﻋ َﲆ ﺗﺮك أﻛﻠﻬﺎ‪ ،‬وإ ﱠن اﻟ ِﻘﺜﱠﺎء)‪ (6‬واﳋﻴﺎر ِﻣ ْﻨ َﻬـﺎ ﺧﻼ ًﻓـﺎ‬ ‫ﳌﻦ ﻋﻜﺲ‪.‬‬ ‫وإ ﱠن ﻣﻦ ﺣﻠ َﻒ ﻻ ﻳﻨﻜ ُﺢ ﻻ ﳛﻨﺚ ﺑ َﻌ ْﻘ ِﺪ اﻟﻮﻛﻴﻞ‪ ،‬وإن َﻧ ْﺬ َر اﻟ ﱠﻠ َﺠﺎج)‪ (7‬ﻓِﻴـﻪ ﻛﻔـﺎرة ﻳﻤـﲔ‪ ،‬وإ ﱠن ﳊـﻢ اﻟﺒﻘـﺮ ﻻ‬ ‫ﻳﺘﻨﺎول اﳉﺎﻣﻮس ﻟﻠﻌﺮف‪ ،‬وإ ﱠن َﻋ َﲆ زاﻋﻢ َأ ﱠﻧ ُﻪ ﺣﺒﺲ ﻇﻠ ًﲈ اﳊﺠﺔ‪.‬‬ ‫)‪ (1‬اﻟﺘﻮﺳﻊ ِﰲ اﻟﻐﻨﻴﻤﺔ ﻗﺒﻞ اﻟﻘﺴﻤﺔ‪.‬‬ ‫ﲢﻔ ُﺔ اﳌﺤﺘﺎج ِﰲ َ ْﴍح اﳌﻨﻬﺎج‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ اﳍﻴﺘﻤﻲ‪.(203/4) ،‬‬ ‫)‪ (2‬وا َْﳊ ِﺪﻳ ُﺚ َر َوا ُهﻋﺒ ُﺪ ا ِﷲ ﺑ ُﻦ َأ ِﰊأوﰱ‪،‬ﺣﻴ ُﺚ َﻗﺎ َل‪َ :‬أ َﺻﺎ َﺑ ْﺘﻨَﺎ َ َﳎﺎ َﻋ ٌﺔ َﻟ َﻴﺎ ِ َﱄ َﺧ ْﻴ َﱪ َ‪َ ،‬ﻓ َﻠ ﱠﲈ َﻛﺎ َن َﻳ ْﻮ ُم َﺧ ْﻴ َ َﱪ َو َﻗ َﻌﻨﺎ ِﰲ ا ُْﳊ ُﻤـ ِﺮ ا ْﻷَ ْﻫﻠِ ﱠﻴـ ِﺔ َﻓﺎ ْﻧ َﺘ َﺤ ْﺮ َﻧﺎ َﻫـﺎ‪،‬‬ ‫َﻓ َﻠ ﱠﲈ َﻏ َﻠ ِﺖ ا ْﻟ ُﻘ ُﺪو ُر َﻧﺎ َدى ُﻣ َﻨﺎ ِدي َر ُﺳﻮ ِل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ‪َ \" :‬أ ْﻛ ِﻔ ُﺌﻮا ا ْﻟ ُﻘ ُﺪو َر َﻓ َﻼ َﺗ ْﻄ َﻌ ُﻤﻮا ِﻣ ْﻦ ُﳊﻮ ِم ا ُْﳊ ُﻤ ِﺮ َﺷ ْﻴ ًﺌﺎ\"‪َ ،‬ﻗﺎ َل َﻋ ْﺒـﺪ ا ِﷲ ‪:‬‬ ‫َﻓ ُﻘ ْﻠ َﻨﺎ‪ :‬إِ ﱠﻧ َﲈ َﳖَﻰ اﻟ ﱠﻨﺒِ ﱡﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻷﳖَﺎ َﱂْ ُ َﲣ ﱠﻤ ْﺲ‪َ ،‬ﻗﺎ َل ‪َ :‬و َﻗﺎ َل آ َﺧ ُﺮو َن َﺣ ﱠﺮ َﻣ َﻬﺎ َأ ْﻟ َﺒ ﱠﺘ َﺔ‪َ ،‬وﻗﺎل أﺑﻮ إﺳﺤﺎق اﻟﺸﻴﺒﺎﲏ ‪ -‬ﺳﻠﻴﲈن ﺑﻦ‬ ‫أﰊ ﺳﻠﻴﲈن‪َ : -‬ﺳ َﺄ ْﻟ ُﺖ َﺳ ِﻌﻴ َﺪ ْﺑ َﻦ ُﺟ َﺒ ْ ٍﲑ َﻓ َﻘﺎ َل ‪َ :‬ﺣ ﱠﺮ َﻣ َﻬﺎ َأ ْﻟ َﺒ ﱠﺘ َﺔ‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (57) ،(657/2) :‬ﻛِ َﺘﺎ ُب َﻓ ْﺮ ِض ا ُﳋ ُﻤ ِﺲ‪َ (20) ،‬ﺑـﺎ ُب َﻣـﺎ ُﻳ ِﺼـﻴ ُﺐ ِﻣـ َﻦ اﻟ ﱠﻄ َﻌـﺎ ِم ِﰲ َأ ْر ِض ا َْﳊـ ْﺮ ِب‪،(3155) ،‬‬ ‫وا ْﻧ ُﻈ ْﺮ ‪َ ،(5525 ،4223 ،4221 ،4220) :‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (34) ،(804‬ﻛ َﺘﺎب اﻟ ﱠﺼ ْﻴ ِﺪ َواﻟ ﱠﺬ َﺑﺎ ِﺋ ِﺢ‪َ (5) ،‬ﺑﺎ ُب ﲢـﺮﻳﻢ َأ ْﻛـ ِﻞ‬ ‫َْﳊ ِﻢ ا ُْﳊ ُﻤ ِﺮ اﻹﻧ ِﺴ ﱠﻴ ِﺔ‪ ،(1937/27) ،‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ اﻟ ﱠﺸ ْﻴ َﺒﺎ ِ ﱢﲏ‪ ،‬ﻋﻦ َﻋ ْﺒﺪ ا ِﷲ ْﺑ ِﻦ َأ ِﰊ َأ ْو َﰱ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (3‬ﻣﻦ اﻟﻨﻮب‪ ،‬و ُﻫﻮ اﻟﻘﻮة‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(490 /15) ،‬واﳌُ ِﺤﻴ َﻂ ِﰲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟﻠ ﱠﺼـﺎ ِﺣ ِﺐ ا ْﺑـ ِﻦ َﻋ ﱠﺒـﺎد‪ ،(409/10) ،‬وﻟِ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﻣ ْﻨ ُﻈﻮر‪.(4569 /6) ،‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺑﻌﺾ\"‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ إﺿﺎﻓ ُﺔ اﻟﴚء إِ َﱃ َﺳﺒِﻴﻠﻪ‪.‬‬ ‫ﻛﺸﺎ ُف اﻟﻘﻨﺎع َﻋﻦ ﻣﺘﻦ اﻹﻗﻨﺎع‪ ،‬ﻟﻠﺒ ُﻬﻮﰐ‪.(164 /3) ،‬‬ ‫)‪ُ (6‬ﻫ َﻮ اﳋﻴﺎر‪َ ،‬و َﻗﺎ َل َﺻﺎ ِﺣﺐ اﳌﺼﺒﺎح ‪ُ :‬ﻫ َﻮ اﺳ ٌﻢ ﳌَﺎ ﻳﺴﻤﻴﻪ اﻟﻨﺎس اﳋﻴﺎر واﻟﻌ ّﺠﻮر واﻟﻔﻘﻮس‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ ،‬ﻟِ ْﻠ َﺨ ِﻠﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(203 /5) ،‬وا ُﳌ ِﺤﻴ َﻂ ِﰲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻟﻠ ﱠﺼـﺎ ِﺣ ِﺐ ا ْﺑـ ِﻦ َﻋ ﱠﺒـﺎد‪ ،(498/5) ،‬واﳌﺼـﺒﺎ َح اﳌﻨـﲑ ِﰲ ﻏﺮﻳـﺐ‬ ‫اﻟﴩح اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺮاﻓﻌﻲ‪.(148 ،147/2) ،‬‬ ‫)‪ (7‬ﻫﻮ أن ﻳﻤﻨﻊ ﻧﻔﺴﻪ ﻣﻦ ﻓﻌ ٍﻞ‪ ،‬أو ﳛﺜﻬﺎ ﻋﻠﻴﻪ ﺑﺘﻌﻠﻴﻖ اﻟﺘﺰام ﻗﺮﺑﺔ ﺑﺎﻟﻔﻌﻞ‪ ،‬أو ﺑﺎﻟﱰك‪ ،‬وﻳﻘﺎل ﻓﻴﻪ ﻳﻤﲔ اﻟ ﱠﻠ َﺠـﺎج واﻟﻐﻀـﺐ‪ ،‬وﻳﻘـﺎل ﻟـﻪ‬ ‫أﻳ ًﻀﺎ ‪ :‬ﻳﻤﲔ اﻟ َﻐ ْﻠﻖ‪ ،‬وﻳﻘﺎل أﻳ ًﻀﺎ ‪ :‬ﻧﺬر اﻟ َﻐ ْﻠﻖ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﳌﺠﻤﻮع ﴍح اﳌﻬﺬب‪ ،‬ﻟﻠﻨﻮوي‪.(459/8) ،‬‬ ‫‪119‬‬

‫َوإ ﱠﻧ ُﻪ إذا ادﻋﻰ وﻛﻴ ُﻞ اﻟﻐﺎﺋ ِﺐ َﻋ َﲆ ﻏﺎﺋ ِﺐ ﻻﺑﺪ ﻣﻦ اﻟﺘﺤﻠﻴ ِﻒ ﻟﻼﺳﺘﻈﻬﺎر‪ ،‬ﻓﻴﺘﺄﺧ ُﺮ اﳊﺎل إِ َﱃ ﺣﻀـﻮره‪َ ،‬وإ ﱠﻧـ ُﻪ‬ ‫ﻟﻮ ﺣ َﴬ ﻗﺎﴈ ﺑﻠﺪ اﻟﻐﺎﺋﺐ ﺑﺒﻠﺪ اﳊﺎﻛﻢ ﻓﺸﺎﻓﻬﻪ ﺑﺎﳊﻜﻢ ﻻ ﻳﻤﻀﻴﻪ إذا ﻋﺎد إِ َﱃ ﺑﻠﺪه‪ ،‬وإن ﺟﻮزﻧـﺎ اﻟ َﻘ َﻀـﺎء ﺑـﺎﻟﻌﻠﻢ‪،‬‬ ‫وإ ﱠن َﻣﺎ ﻻ ﻳﺆﻣﻦ ﻓِﻴﻪ اﻻﺷﺘﺒﺎه إذا َﻛﺎ َن ﻏﺎﺋ ًﺒﺎ ﻻ ﻳﺴﻤﻊ اﻟﺒَﻴﱢﻨَﺔ ﻓِﻴﻪ‪ ،‬ﻛ َﲈ ﻻ ﳛﻜﻢ‪ ،‬وأﻧﻪ ﻻﺑﺪ ﻣﻦ ﻗﺎﺳﻤﲔ‪.‬‬ ‫وإ ﱠن اﻟ َ َﲑا َع)‪ (1‬ﻻ ﳛﺮم‪ ،‬وإن َﺳﻨَ َﺔ اﻻﺳﺘﺘﺎﺑ ِﺔ ﻳﻌﺘ ُﱪ ﻓِﻴﻬﺎ اﻟﺘ َﻘ ِﺮﻳﺐ ﻻ اﻟﺘﺤﺪﻳﺪ‪ ،‬وإ ﱠن اﳌُ َﺆ ﱠر َﺧ َﺔ ُﺗ َﻘ ﱠﺪ ُم َﻋ َﲆ ا ُﳌ ْﻄ َﻠ َﻘـ ِﺔ‪،‬‬ ‫َوإ ﱠﻧ ُﻪ ﻻ رﺟﻮع َﻋ َﲆ اﻟﺒﺎﺋ ِﻊ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﺣﻴﺚ ﻧﺰع ﻣﻦ اﳌﺸﱰي ﺑﻤﻄﻠﻘﻪ‪.‬‬ ‫وإ ﱠن اﻟ َﻘﺎﺋِ َﻒ)‪ (2‬ﳚﻮ ُز أن َﻳ ُﻜﻮ َن ‪/14‬ب َأ َﺻﻢ‪ ،‬وأن َﻳ ُﻜﻮ َن أﺧﺮس‪ ،‬إذا ﻛﺎﻧﺖ ﻟﻪ إﺷـﺎر ٌة ﻳﻔﻬﻤﻬـﺎ ﻛـﻞ أﺣـﺪ‬ ‫ﺧﻼ ًﻓﺎ ﳌﻦ َﺟ َﺰ َم ﺑﺎﳌﻨﻊ ﻓِﻴﻬ َﲈ‪ ،‬وإ ﱠن اﳌﺮﻳ َﺾ إذا اﺷﱰى أﺑﺎه َأ ْو اﺑﻨﻪ ﻻ ﻳﺼ ﱡﺢ اﻟﴩاء‪ ،‬إذا َﻛـﺎ َن ﻋﻠﻴـﻪ دﻳـﻦ ﻣﺴـﱰق‪ ،‬وإ ﱠن‬ ‫اﻟﺘﺪﺑ َﲑ َو ِﺻ ﱠﻴ ٌﺔ‪.‬‬ ‫َوإ ﱠﻧ ُﻪ ﳚﻮ ُز اﻻﺳﺘﺪﻻ ُل َﻋﻦ ﻧﺠﻮ ِم اﻟ ِﻜ َﺘﺎﺑ ِﺔ اﻟ َﺼ ِﺤﻴﺤﺔ‪َ ،‬وإ ﱠﻧ ُﻪ ﳚﻮ ُز ﺑﻴ ُﻊ اﳌﻜﺎﺗﺐ إذا رﴈ؛ ﻟ ِﺼـ ﱠﺤ ِﺔ ا َْﳊـ ِﺪﻳ ِﺚ ِﰲ‬ ‫ﻗﺼ ِﺔ َﺑ ِﺮﻳﺮة)‪َ ،(3‬وإ ﱠﻧ ُﻪ ﻳﺼ ﱡﺢ ﻣﻌﻪ ﺑﴩ ِط اﻟ ِﻌﺘْ ِﻖ‪ ،‬ر َﴈ َأ ْو ﱂ ﻳﺮ َض‪ ،‬وإ ﱠن اﻟ ِﻜﺘَﺎﺑ َﺔ اﻟﻔﺎﺳﺪ َة ﻻ ﻳﻨﻔﺴﺦ ﺑﺠﻨﻮن َوا ِﺣﺪ ﻣﻨﻬ َﲈ‪.‬‬ ‫)‪ُ (1‬ﻫ َﻮ اﻟﻘﺼﺒ ُﺔ اﻟﺘﻲ َﻳﻨْ ُﻔ ُﺦ ﻓِﻴﻬﺎ اﻟ ﱠﺮا ِﻋﻲ‪ ،‬وﻫﻲ اﻟ ﱠﺸ ﱠﺒﺎ َﺑ ُﺔ‪.‬‬ ‫َو َﻗﺎ َل اﻟﻨﱠ َﻮ ِو ّي ‪ :‬وﻟﻴ َﺲ اﳌﺮاد ﻣﻦ اﻟﲑاع ﻛﻞ ﻗﺼﺐ ﺑﻞ اﳌﺰ َﻣﺎر اﻟ ِﻌ َﺮا ِﻗ ّﻲ‪.‬‬ ‫وا ْﺧ ُﺘﻠِ َﻒ ِﰲ ﺣﻜ ِﻤﻪ ‪ :‬ﻓﺄﺣﻠﻪ اﻟ َﻐ َﺰا ِ ّﱄ ‪ -‬و َﻗﺎ َل ﺑﺤﺮﻣ ِﺔ اﳌﺰ َﻣﺎر اﻟ ِﻌ َﺮاﻗِ ّﻲ‪ -‬واﻟ ﱠﺮاﻓِ ِﻌ ّﻲ اﻟﺬي ﻋﻠﻞ َذﻟِ َﻚ ﺑِ َﺄ ﱠﻧ ُﻪ ُﻳﻨَ ﱢﺸ ُﻂ َﻋـ َﲆ اﻟ ﱠﺴـ ْ ِﲑ ِﰲ اﻟ ﱠﺴـ َﻔﺮ‪،‬‬ ‫وﻛﺬا ا ِﻹﺳﻨﻮ ِي‪.‬‬ ‫و َﺻ ﱠﺤ َﺢ اﻟ ﱢﺸ َﲑا ِز ّي واﻟ َﺒ َﻐ ِﻮ ّي واﻟ ﱠﻨ َﻮ ِو ّي ﺣﺮﻣ َﺘ ُﻪ وﻛﺬا اﻟ ﱠﺸ ْﻴﺦ زﻛﺮﻳﺎ اﻷﻧﺼـﺎر ّي‪ ،‬وﻏـﲑﻫﻢ‪ ،‬وﻟﻜـﻦ اﻟﻨﱠـ َﻮ ِو ّي أﺟـﺎزه إن ﱂ ﻳﻜـﻦ ﻓِﻴـﻪ‬ ‫ﺟﻼﺟﻞ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺸ ْﻴﺦ اﻟﺮﻣﲇ اﻟﻜﺒﲑ ‪ :‬واﻟﻌﺠﺐ ﻛﻞ اﻟﻌﺠﺐ ﳑﻦ ُﻫ َﻮ ﻣﻦ أﻫﻞ اﻟﻌﻠـﻢ وﻳـﺰﻋﻢ أن اﻟ ﱠﺸـ ﱠﺒﺎ َﺑ َﺔ ﺣـﻼ ٌل وﳛﻜﻴـﻪ وﺟ ًﻬـﺎ ِﰲ َﻣـ ْﺬ َﻫﺐ‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬وﻻ أﺻﻞ ﻟﻪ‪ ،‬وﻗﺪ ﻋﻠﻢ أن اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ و َأ ْﺻ َﺤﺎﺑﻪ َﻗﺎ ُﻟﻮا ﺑﺤﺮﻣﺔ ﺳﺎﺋﺮ أﻧﻮاع اﳌﺰاﻣﲑ‪ ،‬واﻟ ﱠﺸ ﱠﺒﺎ َﺑﺔ ِﻣﻨْ َﻬﺎ ﺑﻞ ﻫﻲ أﺣـﻖ ﻣـﻦ ﻏﲑﻫـﺎ‬ ‫ﺑﺎﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ‪ ،‬ﻓﻘﺪ َﻗﺎ َل أﺑﻮ اﻟﻌﺒﺎس اﻟﻘﺮﻃﺒﻲ ‪ :‬إﳖﺎ ﻣﻦ أﻋﲆ اﳌﺰاﻣﲑ وﻛﻞ َﻣﺎ ﻷﺟﻠﻪ ُﺣ ﱢﺮ َﻣ ْﺖ اﳌﺰاﻣﲑ ﻣﻮﺟـﻮد ﻓِﻴﻬـﺎ وزﻳـﺎدة ﻓﺘﻜـﻮن أوﱃ‬ ‫ﺑﺎﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ‪ ،‬وﻗﺪ ﺻﻨﻒ اﻹ َﻣﺎ ُم َأ ُﺑﻮ اﻟ َﻘﺎ ِﺳﻢ‪ ،‬ﻋﺒﺪ اﳌﻠﻚ ﺑﻦ زﻳﺪ اﻟ ﱠﺪ ْو َﻟ ِﻌ ّﻲ‪598) ،‬ﻫـ(‪ ،‬ﻛِ َﺘﺎ ًﺑﺎ ِﰲ ﲢﺮﻳﻢ اﻟﲑاع‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫـ ِﺮ ّي‪ ،(183 /3) ،‬واﻟﻮﺳـﻴ َﻂ ِﰲ ا َﳌـ ْﺬ َﻫﺐ‪ ،‬ﻟﻠﻐـﺰاﱄ‪ ،( 350 /7) ،‬وأﺳـﻨﻰ اﳌﻄﺎﻟـﺐ ِﰲ َ ْﴍح روض‬ ‫اﻟﻄﺎﻟﺐ‪ِ ،‬ﻟﻠ ﱠﺸ ْﻴ ِﺦ زﻛﺮﻳﺎ اﻷﻧﺼﺎري‪ ،(262/9) ،‬واﻟﻔﺘﺎوى اﻟﻜﱪى ا ْﻟ ِﻔ ْﻘﻬﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ اﳍﻴﺘﻤـﻲ‪ ،(356 /4) ،‬وﺣﺎﺷـﻴ َﺔ اﻟـﺮﻣﲇ‪،‬‬ ‫َﻷ ِﰊ اﻟ َﻌ ﱠﺒﺎس اﻟﺮﻣﲇ اﻟﻜﺒﲑ‪.(262/9) ،‬‬ ‫)‪ُ (2‬ﻫ َﻮ اﻟﺬي َﻳﻌﺮف اﻵﺛﺎر‪ ،‬وﻛﺬا ﻣﻮاﻗﻌﻬﺎ‪ ،‬وﻳﻌﺮف ﺷ َﺒﻪ اﻟﺮ ُﺟﻞ ِﰲ َو َﻟ ِﺪ ِه وأ ِﺧﻴ ِﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻏﺮﻳ َﺐ ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻻ ْﺑ ِﻦ ُﻗ َﺘ ْﻴ َﺒﺔ‪ ،(519 /2) ،‬وﺗﻔﺴ َﲑ ﻏﺮﻳﺐ َﻣﺎ ِﰲ اﻟ ﱠﺼـ ِﺤﻴﺤﲔ اﻟ ُﺒ َﺨـﺎ ِر ّي وﻣﺴـﻠﻢ‪ ،‬ﻟﻠﺤﻤﻴـﺪي‪) ،‬ص‪،(250‬‬ ‫و ِﻟ َﺴﺎ َن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣﻨْ ُﻈﻮر‪.(3776 /5) ،‬‬ ‫)‪ (3‬ﺳﺒﻖ ﲣﺮﳚﻪ‪ ،‬ا ْﻧ ُﻈ ْﺮ ‪) :‬ص ‪.(112‬‬ ‫‪120‬‬

‫ذِ ْﻛ ُﺮ ﻛﻠ َﲈﺗِ ِﻪ ِﰲ َﻏ ْ ِﲑ ا ْﻟ ِﻔ ْﻘ ِﻬ ﱠﻴﺎت‬ ‫ﻣﻦ َذﻟِ َﻚ أﻧﻪ َﻗﺎ َل ِﰲ َﺣ ِﺪﻳ ِﺚ أﰊ ذ ٍر َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ِﰲ ﺳﺆاﻟِ ِﻪ اﻟﻨﱠﺒِ ّﻲ َﺻـ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ‪َ ،‬أ ﱡي َﻣ ْﺴـ ِﺠ ٍﺪ‬ ‫ُو ِﺿ َﻊ ِﰲ اﻷَ ْر ِض َأ ﱠو ُل؟ َﻗﺎ َل ‪\" :‬ا َﳌ ْﺴ ِﺠ ُﺪ)‪ (1‬ا َْﳊ َﺮا ُم\"‪َ ،‬ﻗﺎ َل ‪ُ :‬ﺛ ﱠﻢ َأ ﱡي؟ َﻗﺎ َل ‪َ \" :‬ﺑ ْﻴ ُﺖ اﳌَ ْﻘ ِﺪ ِس\"‪َ ،‬ﻗﺎ َل ‪َ :‬ﻛ ْﻢ َﺑ ْﻴ َﻨ ُﻬ َﲈ؟ َﻗﺎ َل‪:‬‬ ‫\" َأ ْر َﺑ ُﻌﻮن\")‪.(3)\"(2‬‬ ‫إ ﱠن اﳌﺮا َد ﺑ َﺬﻟِ َﻚ َﻣﺎ ﺑﲔ أرﺿﻴﻬ َﲈ ِﰲ اﻟ ﱠﺪ ْﺣ ِﻮ‪ ،‬أول َﻣﺎ َد َﺣﺎ ا ُﷲ َﺗ َﻌﺎ َﱃ اﻷر َض‪ ،‬ﻓﺈ ﱠن اﻷﻳﺎ َم اﻟﺘﻲ ُﺧﻠِ َﻘﺖ ﻓِﻴﻬﺎ‬ ‫اﻟﺴ َﲈوا ُت واﻷر ُض ﻟﻴﺴﺖ ﻛﺄﻳﺎ ِم اﻟ ﱡﺪﻧﻴﺎ‪ ،‬إ ﱠﻧ َﲈ ﻫﻲ ﻛ َﲈ َﻗـﺎ َل ا ُﷲ َﺗ َﻌـﺎ َﱃ ‪.- ,+* )( :‬‬ ‫‪) /‬اﳊﺞ ‪.(47 :‬‬ ‫ﻓﻴَ ُﻜﻮن أو ُل َﻣﺎ َد َﺣﺎ)‪ (4‬اﷲُ)‪ (5‬ﻣ َﻜﺎن اﳌﺴﺠ ِﺪ اﳊﺮام‪ُ ،‬ﺛ ﱠﻢ ﺑﻌﺪه ﺑﻤﻘﺪار أرﺑﻌﲔ َﺳ َﻨﺔ ُد ﱠﺣﺖ أر ُض ﺑﻴ ِﺖ ا َﳌ ْﻘـ ِﺪ ِس‪،‬‬ ‫وﲪﻞ َذ ِﻟ َﻚ َﻋ َﲆ اﻟﺒﻨﺎﺋﲔ ُﻣ ْﺸ ِﻜﻞ؛ ﻷن اﻟﺒﻴ َﺖ ﻣﻦ ﺑﻨﺎء اﻟ ﱠﺴﻴﱢ ِﺪ إﺑﺮاﻫﻴﻢ ﻋﻠﻴﻪ اﻟ ﱠﺼ َﻼة)‪(6‬واﻟﺴﻼم‪ ،‬وﺑﻴ َﺖ اﳌَ ْﻘ ِﺪ ِس ﻣﻦ ﺑﻨـﺎ ِء‬ ‫اﻟ ﱠﺴﻴﱢ ِﺪ ﺳﻠﻴ َﲈن ﻋﻠﻴﻪ اﻟ ﱠﺼ َﻼة)‪(7‬واﻟﺴﻼم‪ ،‬وﺑﻴﻨﻬ َﲈ أﻛﺜﺮ ﻣﻦ َذ ِﻟ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َأ ﱠﻧ ُﻪ َﻗﺎ َل ِﰲ ﻗﻮ ِل رﺳﻮ ِل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠﻴْ ِﻪ َو َﺳ ﱠﻠ َﻢ ‪َ \" :‬ﺻ َﻼ ُة اﻟ ﱠﺮ ُﺟ ِﻞ ِﰲ ا َْﳉ َﲈ َﻋ ِﺔ َﺗ ِﺰﻳـ ُﺪ َﻋـ َﲆ َﺻـﻼَﺗِ ِﻪ‬ ‫َو ْﺣ َﺪ ُهﺑِ َﺴ ْﺒ ٍﻊ َو ِﻋ ْ ِﴩﻳ َﻦ َد َر َﺟ ًﺔ\")‪:(8‬إ ﱠنﺣﻜﻤ َﺔ َذ ِﻟ َﻚأنأﻗ ﱠﻞاﳉﻤ ِﻊﺛﻼﺛﺔ‪،‬واﳊ َﺴﻨَﺔﺑﻌﴩأﻣﺜﺎﳍﺎ‪،‬ﻓﺎﻟﺮﺑ ُﺢاﳊﺎﺻ ُﻞ َﻏ ْ ُﲑ اﻟ َﻘـ ْﺪ ِر‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻣﺴﺠﺪ\"‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )أ( \"أرﺑﻌﲔ\"‪ ،‬و ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ وﺟﺪ ﻣﻜﺘﻮ ًﺑﺎ \"أرﺑﻌﻮن\"‪ ،‬وﻛ َﺬﻟِ َﻚ ِﰲ )ب( ﻓﺄﺛﺒﺘﻬﺎ ُﻫ َﻮ اﻟﺼﻮاب‪.‬‬ ‫)‪َ (3‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (60) ،(702/2) :‬ﻛِ َﺘﺎب اﻷﻧﺒﻴﺎء‪َ (10) ،‬ﺑﺎ ُب‪ ،(3366) ،‬وا ْﻧ ُﻈ ْﺮ رﻗـﻢ ‪َ ،(3425) :‬ﺻـ ِﺤﻴ ُﺢ ُﻣ ْﺴـﻠِﻢ ‪:‬‬ ‫)ص‪ِ (5) ،(211‬ﻛ َﺘﺎب اﳌﺴﺎﺟﺪ وﻣﻮاﺿﻊ اﻟ ﱠﺼ َﻼة‪ ،(520/2 ،1) ،‬ﻛﻼﳘﺎ ِﻣـ ْﻦ َﻃ ِﺮﻳـ ِﻖ ا ْ َﻷ ْﻋ َﻤـ ِﺶ‪َ ،‬ﻋـ ْﻦ إِ ْﺑـ َﺮا ِﻫﻴ َﻢ ْﺑـ ِﻦ َﻳ ِﺰﻳـ َﺪ‬ ‫اﻟ ﱠﺘ ْﻴ ِﻤ ﱢﻲ‪َ ،‬ﻋ ْﻦ َأﺑِﻴ ِﻪ‪َ ،‬ﻋ ْﻦ َأ ِﰊ َذ ﱟر َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (4‬أي َﺑ َﺴ َﻂ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(243/2) ،‬و ُﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎ ِﻳﻴ ِﺲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻓﺎ ِرس‪ ،(333/2) ،‬وﳐﺘﺎ َر اﻟﺼﺤﺎح‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ ﺑﻜـﺮ‬ ‫اﻟ ﱠﺮا ِز ّي‪) ،‬ص‪.(200‬‬ ‫)‪ (5‬ﻟﻔﻆ اﳉﻼﻟﺔ \"اﷲ\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ اﻟﺼﺤﺎﺑﺔ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.‬‬ ‫)‪\" (6‬ﻛﻠﻤﺔ \"اﻟ ﱠﺼ َﻼة\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"اﻟ ﱠﺼ َﻼة\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (8‬ا َْﳊ ِﺪﻳﺚ َﲠ َﺬااﻟ ﱠﻠ ْﻔﻆ َأ ْﺧ َﺮ َﺟ ُﻪﻣﺴﻠﻢ ِﰲ َﺻ ِﺤﻴﺤ ِﻪ ‪) :‬ص‪ (5) ،(256‬ﻛِ َﺘﺎب اﳌﺴﺎﺟﺪ‪َ (42) ،‬ﺑﺎ ُب َﻓ ْﻀ ِﻞ َﺻ َﻼة ا َْﳉ َﲈ َﻋ ِﺔ َو َﺑ َﻴﺎ ِن اﻟ ﱠﺘ ْﺸ ِﺪﻳ ِﺪ‬ ‫اﻟ ﱠﺘ ْﺸ ِﺪﻳ ِﺪ ِﰲ اﻟ ﱠﺘ َﺨ ﱡﻠ ِﻒ َﻋﻨ َﻬﺎ‪ِ ،(650/250) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ﳛﻴﻰ ﺑﻦ َﺳ ِﻌﻴﺪ اﻟ َﻘ ﱠﻄﺎن‪ ،‬ﻋﻦ ﻋﺒﻴﺪ اﷲ ﺑﻦ ﻋﻤﺮ اﻟﻌﻤﺮي‪ ،‬ﻋﻦ ﻧـﺎﻓﻊ‪ ،‬ﻋـﻦ اﺑـﻦ‬ ‫ﻋﻤﺮ‪ ،‬ﺑﻪ‪.‬‬ ‫وﻟﻠ َﺤ ِﺪﻳﺚ أﻟﻔﺎظ أﺧﺮى أﺧﺮﺟﻬﺎ اﻟ ُﺒ َﺨﺎ ِر ّي ِﰲ َﺻـ ِﺤﻴﺤ ِﻪ‪ (10) ،(134/1) ،‬ﻛِ َﺘـﺎب ا َﻷ َذا ِن‪َ (30) ،‬ﺑـﺎ ُب َﻓ ْﻀـ ِﻞ َﺻـ َﻼة ا َْﳉ َﲈ َﻋـ ِﺔ‪،‬‬ ‫)‪ ،(645‬وﻣﻌﻠ ًﻘﺎ‪ ،‬ﺑﺮﻗﻢ ‪ ،(649) :‬وﻣﺴﻠﻢ‪ ،‬ﺑﺮﻗﻢ ‪.(650/250 ،249) :‬‬ ‫‪121‬‬

‫اﻟ َﻘ ْﺪ ِر ا َﳌﺄﰐ ﺑﻪ‪ ،‬ﻟﻜ ﱢﻞ َوا ِﺣ ٍﺪ ﺗﺴﻌﺔ ﻓﺠﻌ َﻞ اﷲُ َﺗ َﻌﺎ َﱃ ﻟﻜ ﱢﻞ َوا ِﺣ ٍﺪ ﻗﺪ َر َﻣﺎ ﻟﻠﺜﻼﺛﺔ‪ ،‬وإن َﻛﺎ َن اﳊﻜﻢ اﻟﴩﻋﻲ أﻗﻞ اﳉ َﲈﻋـ ِﺔ‬ ‫إ َﻣﺎم و َﻣﺄﻣﻮم‪ ،‬ﻟَﻜِﻦ ﻣﻦ ﺗﻔﻀﻼﺗﻪ َﺗ َﻌﺎ َﱃ أﻋﻄﻰ ﻛ ﱠﻞ َوا ِﺣ ٍﺪ ﻣﻦ اﻻﺛﻨﲔ َﻣﺎ ﻟﻠﺜﻼﺛﺔ‪ ،‬ﻟﻮ ﻛﺎﻧﻮا ﺛﻼﺛﺔ‪.‬‬ ‫َﻗﺎ َل ‪ :‬وأ ﱠﻣﺎ رواﻳﺔ ﲬﺲ وﻋﴩﻳﻦ درﺟﺔ)‪ ،(1‬ﻓﺈ ﱠﻧ َﻚ إذا ﴐﺑـ َﺖ اﳋﻤـ َﺲ واﻟﻌﴩـﻳﻦ ِﰲ اﻟﺴـﺒﻊ واﻟﻌﴩـﻳﻦ‪،‬‬ ‫َﻳ ُﻜﻮن ﺳﺘ َﲈﺋﺔ وﲬﺲ وﺳﺒﻌﲔ‪ ،‬واﳋﻤﺴﺔ واﻟﻌﴩون ُﻣﻜﻤﻠ ٌﺔ ﳍﺎ ﺳﺒﻊ َﻣﺎﺋﺔ‪ ،‬ﻓ َﺬﻟِ َﻚ إﺷﺎرة إِ َﱃ ﳖﺎﻳ ِﺔ اﻟﺘﻀـﻌﻒ ِﰲ َﻗ ْﻮﻟِـ ِﻪ‬ ‫َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ‪\" :‬ا َْﳊ َﺴ َﻨﺔ ﺑِ َﻌ ْ ِﴩ َأ ْﻣ َﺜﺎ َِﳍﺎ‪ ،‬إِ َﱃ َﺳ ْﺒ ِﻌ َﲈ َﺋ ِﺔ ِﺿ ْﻌ ٍﻒ\")‪.(2‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮ ُﻟ ُﻪ ِﰲ ﻗﻮ ِل رﺳـﻮ ِل ا ِﷲ َﺻـ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ ‪ِ \" :‬د ْر َﻫـ ُﻢ ا ْﻟ َﻘـ ْﺮ ِض ﺑِ َﺜ َﲈﻧِ َﻴـﺔ ﻋﴩـ\")‪ : (3‬إ ﱠن‬ ‫ا َْﳊ ِﺪﻳ َﺚ دا ٌل َﻋ َﲆ أ ﱠن درﻫ َﻢ اﻟﻘﺮ ِض ﺑﺪرﳘﻲ َﺻ َﺪ َﻗﺔ‪َ ،‬ﻟﻜِ ﱠﻦ اﻟ ﱠﺼ َﺪ َﻗ َﺔ ﱂ ُﻳ َﻌﺪ )‪(1‬ﳍﺎ ﳾء‪ ،‬واﻟﻘﺮ ُض ﻋﺎد ِﻣ ْﻨـ ُﻪ درﻫـﻢ‪،‬‬ ‫)‪َ (1‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (10) ،(134/1) :‬ﻛ َﺘﺎ ُب ا َﻷ َذا ِن‪َ (30) ،‬ﺑﺎ ُب َﻓ ْﻀ ِﻞ َﺻ َﻼة ا َْﳉ َﲈ َﻋ ِﺔ‪ِ ،(646) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ﻳﺰﻳﺪ ﺑﻦ َﻋ ْﺒـﺪ اﷲِ ْﺑـ ِﻦ‬ ‫ا َﳍﺎ ِد‪َ ،‬ﻋ ْﻦ َﻋ ْﺒﺪ ا ِﷲ ْﺑ ِﻦ َﺧ ﱠﺒﺎ ٍب‪َ ،‬ﻋ ْﻦ َأ ِﰊ َﺳ ِﻌﻴﺪ ا ُﳋ ْﺪ ِر ﱢي َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪َ (2‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (2) ،(14/1) :‬ﻛ َﺘﺎ ُب اﻹﻳ َﲈن‪َ (31) ،‬ﺑﺎ ُب ُﺣ ْﺴ ِﻦ إِ ْﺳ َﻼ ِم اﳌَ ْﺮ ِء‪ ،(41) ،‬ﻣﻄﻮ ًﻻ‪ ،‬ﻣﻦ ﻃﺮﻳﻖ َﻋ َﻄﺎ ِء ْﺑ ِﻦ َﻳ َﺴﺎ ٍر‪َ ،‬ﻋ ْﻦ‬ ‫َﻋ ْﻦ َأﺑِﻰ َﺳ ِﻌﻴ ٍﺪ ا ُْﳋ ْﺪ ِر ﱢى‪.‬‬ ‫)‪ (3‬ﺳﻨﻦ اﺑﻦ َﻣﺎﺟﻪ ‪) :‬ص‪ِ (15) ،(114‬ﻛ َﺘﺎب اﻟ ﱢﺼ ْﺪﻗﺎ ِت‪َ (19) ،‬ﺑﺎ ُب ا ْﻟ َﻘ ْﺮ ِض‪.(2431) ،‬‬ ‫َﻗﺎ َل اﺑ ُﻦ َﻣﺎﺟﻪ ‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ ُﻋ َﺒ ْﻴ ُﺪ ا ِﷲ ْﺑ ُﻦ َﻋ ْﺒﺪ اﻟ َﻜ ِﺮﻳﻢ‪َ ،‬ﺣ ﱠﺪ َﺛﻨَﺎ ِﻫ َﺸﺎ ُم ْﺑ ُﻦ َﺧﺎ ِﻟ ٍﺪ‪َ ،‬ﺣ ﱠﺪ َﺛ َﻨﺎ َﺧﺎ ِﻟ ُﺪ ْﺑ ُﻦ َﻳ ِﺰﻳ َﺪ‪ ،‬ح و َﺣ ﱠﺪ َﺛﻨَﺎ َأ ُﺑﻮ َﺣﺎﺗِﻢ‪َ ،‬ﺣـ ﱠﺪ َﺛ َﻨﺎ ِﻫ َﺸـﺎ ُم‬ ‫ا ْﺑ ُﻦ َﺧﺎ ِﻟ ٍﺪ‪َ ،‬ﺣ ﱠﺪ َﺛ َﻨﺎ َﺧﺎ ِﻟ ُﺪ ْﺑ ُﻦ َﻳ ِﺰﻳ َﺪ ْﺑ ِﻦ َأ ِﰊ َﻣﺎ ِﻟ ٍﻚ‪َ ،‬ﻋﻦ َأﺑِﻴ ِﻪ‪َ ،‬ﻋﻦ َأ َﻧ ِﺲ ْﺑ ِﻦ َﻣﺎ ِﻟ ٍﻚ‪ ،‬ﺑﻪ‪.‬‬ ‫ا ْﺧ ُﺘ ِﻠ َﻒ َﺣ ْﻮ َل َﲨِﻴ ِﻊ ِر َﺟﺎ ِل إِ ْﺳ َﻨﺎ ِد ِه‪َ ،‬ﺧ َﻼ ُﻋ َﺒ ْﻴ َﺪ اﷲِ ْﺑ ُﻦ َﻋ ْﺒﺪ اﻟ َﻜ ِﺮﻳﻢ‪ ،‬ﻓﺄﻓﺼﻞ اﻟ َﻘ ْﻮل ﻓﻴﻬﻢ ﻛ َﲈ ﻳﲇ ‪:‬‬ ‫ِﻫ َﺸﺎ ُم ْﺑ ُﻦ َﺧﺎﻟِ ٍﺪ ‪:‬‬ ‫َو ﱠﺛ َﻘﻪ ﻣﺴﻠﻤ ُﺔ ﺑﻦ اﻟﻘﺎﺳﻢ‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ﱡﻲ‪َ ،‬و َﻗﺎ َل ِﰲ ﻣﻮﺿﻊ آﺧﺮ ﺑﻌﺪ أن َو ﱠﺛ َﻘﻪ ‪َ \" :‬ﻟ ِﻜ ﱠﻨ ُﻪ ﻳﺮوج ﻋﻠﻴﻪ\"‪ .‬ﻗﻠﺖ‪ :‬أي ُﻳﺘ َﻜ ﱠﻠﻢ ﻋﻠﻴﻪ‪.‬‬ ‫َو َذ َﻛ َﺮه اﺑ ُﻦ ِﺣ ﱠﺒﺎن ِﰲ اﻟ ﱢﺜ َﻘﺎ ِت‪.(233/9) ،‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي ‪َ :‬ﺻ ُﺪوق‪َ ،‬وﺑِ ِﻤ ْﺜ ِﻞ ﻗﻮﻟِ ِﻪ َﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘ ٌﺔ‪ ،‬وﻟﻌﻞ اﺑﻦ َﺣ َﺠﺮ ﻧﺰل ﺑﻪ َﻋﻦ ﻣﺮﺗﺒﺔ اﻟ ﱢﺜ َﻘ ِﺔ ﻣﻦ أﺟ ِﻞ َﻗ ْﻮ ِل َأ ِﰊ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي‪.‬‬ ‫ا َْﳉ ْﺮح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(57 /9) ،‬وا ْﻟ َﻜﺎ ِﺷﻒ‪ ،(336 /2) ،‬وﻣﻴﺰان اﻻﻋﺘﺪال‪ ،(79 /7) ،‬ﻛِ َﻼ ُ َﳘـﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥـ ِﺬﻳﺐ‬ ‫اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪َ ،(46 /9) ،‬و َﺗ َﻘ ِﺮﻳﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ِ ،(7291) ،‬ﻛ َﻼ ُ َﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫َﺧﺎﻟﺪ ﺑﻦ َﻳ ِﺰﻳﺪ ﺑﻦ َأ ِﰊ َﻣﺎﻟﻚ ‪َ :‬و ﱠﺛ َﻘﻪ َأ ْ َﲪﺪ ﺑﻦ ﺻﺎﻟﺢ اﳌِ ْ ِﴫ ّي‪ ،‬واﻟ ِﻌ ْﺠِ ّﲇ‪ ،‬واﺑﻦ ﺷﺎﻫﲔ‪ ،‬وأﺿﺎف ﻟﻔﻈﺔ ‪ :‬ﺻﺎدق‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ ُز ْر َﻋﺔ ‪ :‬ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ ﺣﺪث َﻋﻨﻪ اﺑﻦ اﳌﺒﺎرك‪ ،‬وﻧﻔﻰ ﻋﻨﻪ اﻟ ﱠﻨ َﺴﺎﺋِ ّﻲ اﻟﺘﻮﺛﻴﻖ‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ َﻣ ِﻌﲔ ‪َ :‬ﻟ ْﻴ َﺲ ﺑﴚء‪ ،‬وﻛﺬا َﻗﺎ َل َأ ْ َﲪﺪ ﺑﻦ َﺣﻨْ َﺒﻞ‪ ،‬واﺑﻦ ﺷﺎﻫﲔ ِﰲ ﻣﻮﺿﻊ آﺧﺮ‪.‬‬ ‫َو َﻗﺎ َل اﺑﻦ ِﺣ ﱠﺒﺎن ‪َ :‬ﻛﺎ َن َﺻ ُﺪو ًﻗﺎ ِﰲ اﻟﺮواﻳﺔ‪ ،‬و َﻟ ِﻜﻨﱠ ُﻪ َﻛﺎ َن ﳜﻄ ُﺊ َﻛﺜِ ًﲑا‪ ،‬وﰲ َﺣ ِﺪﻳﺜﺔ ﻣﻨﺎﻛﲑ‪ ،‬ﻻ ﻳﻌﺠﺒﻨﻲ اﻻ ْﺣﺘِ َﺠﺎج ﺑﺨﱪه إذا اﻧﻔـﺮد َﻋـﻦ‬ ‫أﺑﻴﻪ ‪ -‬و ُﻫﻮ ﻫﻨﺎ اﻧﻔﺮد َﻋﻦ أﺑﻴﻪ ‪ -‬و َﻣﺎ أﻗﺮﺑﻪ ِﰲ ﻧﻔ ِﺴﻪ إِ َﱃ اﻟ ﱠﺘﻌﺪﻳﻞ‪ ،‬و ُﻫﻮ ﳑﻦ أﺳﺘﺨﲑ اﷲ ﻋﺰوﺟﻞ ﻓِﻴﻪ‪ ،‬وﱂ ﻳﺼﺤﺢ َﻫ َﺬا ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫َو َﺿ ﱠﻌ َﻔ ُﻪ ﴏاﺣ ًﺔ ا ْﺑ ُﻦ َﻣ ِﻌﲔ واﺑ ُﻦ اﳌَ ِﺪﻳﻨِ ّﻲ و َأ ُﺑﻮ داود‪َ ،‬و َﻗﺎ َل ِﰲ ﻣﻮﺿ ٍﻊ آﺧﺮ ‪ :‬ﻣﱰوك ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫وﻛﺬا َﺿ ﱠﻌ َﻔ ُﻪ ﻳﻌﻘﻮ ُب ﺑﻦ ﺳ ْﻔ َﻴﺎن اﻟ َﻔ َﺴ ِﻮ ّي واﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ – وﻋﺰا اﻟﺪﻛﺘﻮ ُر ﺑﺸﺎر ﻣﻌﺮوف ﻗﻮل اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ إِ َﱃ ﻣﻮﺿﻊ ِﰲ ِﻛ َﺘﺎﺑﻪ اﻟ ﱡﻀ َﻌ َﻔﺎء‬ ‫َوا َﳌ ْ ُﱰوﻛِﲔ‪ ،‬و ُﻫﻮ ِﰲ َﻫ َﺬا اﳌﻮﺿﻊ ﱂ ﻳﺘﻜﻠﻢ ﻓِﻴﻪ ﺑﴚء ﺳﻮى ﻗﻮﻟﻪ ‪ :‬ﺷﺎﻣﻲ َﻋﻦ أﺑﻴﻪ‪ ،‬وأﺑﻮه ﻣﻦ اﻟ ﱢﺜ َﻘﺎت‪.-‬‬ ‫وﳑﻦ َﺿ ﱠﻌ َﻔ ُﻪ أﻳ ًﻀﺎ ُ َﳏ ﱠﻤ ُﺪ ﺑﻦ َﻃﺎ ِﻫﺮ اﳌَ ْﻘ ِﺪ ِ ّﳼ‪ ،‬وأﺿﺎف ‪َ :‬ﻟ ْﻴ َﺲ ﺑﴚء‪ ،‬و ِﰲ ﻣﻮﺿﻊ آﺧﺮ َﻗﺎ َل ‪ِ :‬ﰲ َﺣ ِﺪﻳﺜِ ِﻪ ﻣﻨﺎﻛﲑ‪.‬‬ ‫وﻛﺬا َﺿ ﱠﻌ َﻔ ُﻪ ﴏاﺣ ًﺔ اﺑ ُﻦ َﺣ َﺠﺮ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ ‪َ :‬ﺿ ﱠﻌ ُﻔﻮه‪َ ،‬و َذ َﻛ َﺮ ﳑﻦ ﺿ ﱠﻌ َﻔﻪ اﺑ َﻦ اﳉﺎرود واﻟ ﱠﺴﺎ ِﺟﻲ‪= .‬‬ ‫‪122‬‬

‫َﻓ َﺴ َﻘ َﻂ ﻣﻘﺎﺑﻠﻪ‪َ ،‬و َﺑ ِﻘ َﻲ ﺛ َﲈﻧﻴ ُﺔ ﻋﴩ‪َ ،‬و ِﻣ ْﻨ َﻬﺎ َﻗﻮ ُﻟـ ُﻪ ِﰲ َﻗ ْﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪/15 :‬أ )‪zyxw vu t(2‬‬ ‫{‪) ‬اﻟﺰﺧﺮف ‪ ،(68 :‬ﻟﻮﻻ اﻹﺿﺎﻓﺔ َﳌﺎ ﻃﺎﺑﺖ اﻟﻀﻴﺎﻓﺔ‪.‬‬ ‫=وﻧ َﻘ َﻞ اﺑ ُﻦ َأ ِﰊ اﳊﻮاري َﻋﻦ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ﻗﻮﻟﻪ ‪ :‬ﺑﺎﻟﻌﺮاق ﻛِ َﺘﺎب ﻳﻨﺒﻐﻲ أن ﻳﺪﻓﻦ‪ ،‬وﺑﺎﻟ ﱠﺸـﺎم ﻛِ َﺘـﺎب ﻳﻨﺒﻐـﻲ أن ﻳـﺪﻓﻦ‪ ،‬ﻓﺄ ﱠﻣـﺎ اﻟـﺬي‬ ‫ﺑﺎﻟﻌﺮاق ﻓﻜِ َﺘﺎب اﻟ ﱠﺘ ْﻔ ِﺴﲑ َﻋﻦ اﺑﻦ اﻟﻜﻠﺒﻲ َﻋﻦ َأ ِﰊ ﺻﺎﻟﺢ َﻋﻦ اﺑﻦ ﻋﺒﺎس‪ ،‬وأ ﱠﻣﺎ اﻟﺬي ﺑﺎﻟ ﱠﺸﺎم ﻓ ِﻜ َﺘﺎب اﻟﺪﻳﺎت ﳋﺎﻟﺪ ﺑـﻦ ﻳﺰﻳـﺪ ﺑـﻦ َأ ِﰊ‬ ‫َﻣﺎﻟﻚ‪ ،‬ﱂ ﻳﺮض أن ﻳﻜﺬب َﻋ َﲆ أﺑﻴﻪ ﺣﺘﻰ ﻛﺬب َﻋ َﲆ َأ ْﺻ َﺤﺎب رﺳﻮل اﷲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪َ ،‬ﻗﺎ َل اﺑ ُﻦ َأ ِﰊ اﳊـﻮاري ‪ :‬وﻛﻨـﺖ ﻗـﺪ‬ ‫ﺳﻤﻌﺖ ﻣﻦ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﻛِ َﺘﺎب اﻟﺪﻳﺎت‪ ،‬ﻓﺄﻋﻄﻴﺘﻪ ﻻ ْﺑ ِﻦ َﻋ ْﺒﺪوس اﻟﻌﻄﺎر ﻓﻘﻄﻌﻪ‪ ،‬وأﻋﻄﻰ اﻟﻨﺎس ﻓِﻴﻪ اﳊﻮاﺋﺞ‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ َﻋ ِﺪي ﺑﻌﺪ أن روى ﻋﺪة َأ َﺣﺎ ِدﻳﺚ َﻋﻨﻪ ﻣﻦ ﺿﻤﻨﻬﺎ َﺣ ِﺪﻳﺜﻨﺎ َﻫ َﺬا ‪ :‬وﱂ أر ِﰲ َأ َﺣﺎ ِدﻳﺚ ﺧﺎﻟﺪ َﻫ َﺬا إﻻ ﻛﻞ َﻣﺎ ﳛﺘﻤـﻞ ِﰲ اﻟﺮواﻳـﺔ‬ ‫وﻳﺮوﻳﻪ َﻋﻦ َﺿ ِﻌﻴ ٍﻒ َﻋﻨﻪ‪ ،‬ﻓ َﻴ ُﻜﻮن اﻟﺒﻼء ﻣﻦ اﻟﻀﻌﻴﻒ ﻻ ﻣﻨﻪ‪.‬‬ ‫وﻧﻘﻞ اﺑ ُﻦ ﺷﺎﻫﲔ َﻋﻦ َأ ْ َﲪﺪ ﺑﻦ َﺣ ْﻨ َﺒﻞ ﺗﻮﺛﻴﻘﻪ ﻟﻪ‪ُ ،‬ﺛ ﱠﻢ َﻗﺎ َل ‪ :‬وﻻ أدري َأ َرا َد َأ ْ َﲪﺪ ﺑﻦ َﺣﻨْ َﺒﻞ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ َأ ِﰊ َﻣﺎ ِﻟﻚ َأ ْو ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ‬ ‫اﺑﻦ ﺻﺒﻴﺢ‪ ،‬وﺑﻌﺪ أن ﻧﻘﻞ ﺗﻀﻌﻴﻒ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ﻟﻪ‪ ،‬ﻋﻘﺐ ﺑﻘﻮﻟﻪ ‪ :‬و َﻫ َﺬا اﻟﻜﻼم ِﰲ ﺧﺎﻟﺪ ﺑﻦ َأ ِﰊ َﻣﺎﻟِﻚ ﻳﻮﺟـﺐ اﻟﺘﻮﻗـﻒ ﻓِﻴـﻪ؛ ﻷ ﱠن‬ ‫َأ ْ َﲪﺪ ﺑﻦ َﺣ ْﻨ َﺒﻞ و َأ ْ َﲪﺪ ﺑﻦ َﺻﺎﻟِﺢ إذا اﺟﺘﻤﻌﺎ َﻋ َﲆ ﻣﺪح رﺟﻞ ﱂ ﳚﺰ أن ﻳﺬم ﺑﻀﻌﻒ واﷲ أﻋﻠﻢ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺿﻌﻴﻒ‪ ،‬وإن داﻓﻊ ﻋﻨﻪ اﺑ ُﻦ ﺷﺎﻫﲔ‪ ،‬وﻛﺬا اﺑﻦ َﻋ ِﺪي‪ ،‬ﻓ ُﻬ َﻮ ﻻ ﻳﺮﺗﻘﻲ أ َﻣﺎم ﻫﺬه اﻷﻗﻮال اﳌﻔﴪة ِﰲ ﺟﺮﺣﻪ‪ ،‬ﻣﻦ َﻫ َﺬا اﳉﻤـﻊ‬ ‫ﻣﻦ َأﺋِ ﱠﻤﺔ ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫وأﺑﻮه ﻳﺰﻳﺪ ﺑﻦ أﰊ ﻣﺎﻟﻚ ‪َ :‬و ﱠﺛ َﻘ ُﻪ‪َ :‬أ ُﺑﻮ َﺣﺎﺗِ ٍﻢ واﻟﺪارﻗﻄﻨﻲ‪ ،‬وذﻛﺮه اﺑﻦ ﺣﺒﺎن ﰲ اﻟﺜﻘﺎت‪ ،( 542/5) ،‬وأﺛﻨﻰ ﻋﻠﻴـﻪ أﺑـﻮ زرﻋـﺔ ﺧـ ًﲑا‪،‬‬ ‫و َﻗﺎ َل َأ ُﺑﻮ ُﻣ ْﺴ ِﻬ ٍﺮ‪َ :‬ر َأى َأ َﻧ ًﺴﺎ ﻗﻠﺖ ‪ :‬وﻫﺬا ﻳﻨﻔﻲ ﻋﻨﻪ اﻟﺘﺪﻟﻴﺲ ﻋﻦ أﻧﺲ‪.‬‬ ‫وﻗﺎل اﳌﻔﻀﻞ ﺑﻦ ﻏﺴﺎن اﻟﻐﻼﰊ‪ :‬ﻟﻴﺲ ﺑﺤﺪﻳﺜﻪ ﺑﺄس‪ .‬وﻗﺎل اﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺪوق رﺑﲈ وﻫﻢ‪ .‬وﻟﻴﻨﻪ اﻟﻔﺴﻮي‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻫﻮ ﺛﻘﺔ‪ ،‬وﻟﻌﻞ اﺑﻦ ﺣﺠﺮ أﻧﺰﻟﻪ ﻋﻦ ﻣﺮﺗﺒﺔ اﻟﺜﻘﺔ ﻣﻦ أﺟﻞ ﻗﻮل اﻟﻐﻼﰊ‪ ،‬وﺗﻠﻴﲔ اﻟﻔﺴﻮي ﻟﻪ‪.‬‬ ‫ﻓﺎﳊﺪﻳﺚ إﺳﻨﺎده ﺿﻌﻴﻒ‪ ،‬ﻷﺟﻞ ﺧﺎﻟﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ أﰊ ﻣﺎﻟﻚ اﻟ ﱠﻀﻌﻴﻒ‪.‬‬ ‫وﳑﻦ َﺿ ﱠﻌ َﻒ ا َْﳊ ِﺪﻳ َﺚ وﱂ ُﻳ َﺼ ﱢﺤ ْﺤ ُﻪ ‪ :‬اﺑ ُﻦ ِﺣ ﱠﺒﺎن واﺑ ُﻦ ا َﳉ ْﻮ ِز ّي و ُ َﳏ ﱠﻤـ ُﺪ ﺑـﻦ َﻃـﺎ ِﻫﺮ اﳌَ ْﻘـ ِﺪ ِ ّﳼ‪ ،‬وأﻧﻜـ َﺮه‪ ،‬واﺑـ ُﻦ َﺣ َﺠـﺮ‪ ،‬واﻟﺒﻮﺻـﲑ ﱡي‪،‬‬ ‫واﻟ َﻌ ْﺠ ُﻠﻮ ِ ﱡﲏ‪ ،‬وﻗﺎل ‪\" :‬وﻗﺪ َﺗ َﻜ ﱠﻠ َﻢ ﻋﻠﻴﻪ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﰲ ﺑﻌ ِﺾ ﻓﺘﺎواه َﻓ ْﻠ ُ َﲑا َﺟﻊ\"‪ ،‬وﻣﻦ اﳌﻌﺎﴏﻳﻦ اﻟ ﱠﺸ ْﻴ ُﺦ اﻷَ ْﻟ َﺒﺎ ِ ّﲏ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ وﻛِ َﺘﺎﺑﻪ اﻟ َﺘﺎ ِرﻳﺦ‪ ،(425/4) ،‬و َﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﻟﺪوري(‪ ،(429/4) ،‬و ُﺳ َﺆا َﻻ ِت اﺑﻦ َأ ِﰊ ﺷﻴﺒﺔ‪ ،‬ﻟ َﻌِ ّﲇ‬ ‫اﺑﻦ اﳌَ ِﺪﻳﻨِ ّﻲ‪) ،‬ص‪ ،(159‬وﻣﻌﺮﻓ َﺔ اﻟ ﱢﺜ َﻘﺎت‪ ،‬ﻟﻠﻌﺠﲇ‪ ،( 332/1) ،‬واﳌﻌﺮﻓ َﺔ واﻟ َﺘﺎ ِرﻳﺦ‪ِ ،‬ﻟ َﻴ ْﻌ ُﻘﻮب ﺑـ ِﻦ ُﺳـ ْﻔ َﻴﺎن اﻟ َﻔ َﺴـ ِﻮ ّي‪،450/2) ،‬‬ ‫‪ ،(454‬واﻟ ﱡﻀ َﻌ َﻔﺎ َء َواﳌَ ْ ُﱰوﻛِﲔ‪ ،‬ﻟﻠ ﱠﻨ َﺴﺎ ِﺋ ّﻲ‪) ،‬ص‪ ،(172‬واﻟ ﱡﻀ َﻌ َﻔﺎ َء اﻟ َﻜﺒِ َﲑ‪ ،‬ﻟﻠ ُﻌ ِﻘ ْﻴِ ّﲇ‪ ،(17/2) ،‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗﻢ‪،‬‬ ‫)‪ ،(277/9 ،359/3‬وا َﳌ ْﺠ ُﺮو ِﺣ َﲔ‪ ،‬ﻻﺑﻦ ِﺣ ﱠﺒﺎن‪ ،(284 /1) ،‬واﻟﻜﺎﻣ َﻞ ِﰲ اﻟﻀـﻌﻔﺎء‪ ،‬ﻻ ْﺑـ ِﻦ ﻋـﺪي‪ ،(10/3) ،‬و َﺗـﺎ ِرﻳ َﺦ أﺳـ َﲈء‬ ‫اﻟ ﱢﺜ َﻘﺎت‪) ،‬ص‪ ،(116‬و َﺗﺎ ِرﻳ َﺦ أﺳ َﲈء اﻟ ﱡﻀ َﻌ َﻔﺎء واﻟﻜﺬاﺑﲔ‪) ،‬ص ‪َ ،(83‬وذﻛﺮ ﻣﻦ ا ْﺧ َﺘ َﻠـ َﻒ اﻟ ُﻌ َﻠـ َﲈ ُء َو ُﻧ ﱠﻘـﺎ ُدا َْﳊـ ِﺪﻳ ِﺚﻓِﻴـﻪ‪)،‬ص‪،(84‬‬ ‫ﺛﻼﺛﺘﻬﺎﻻ ْﺑ ِﻦ ﺷﺎﻫﲔ‪ ،‬واﻟ ﱡﻀ َﻌ َﻔﺎ َء َوا َﳌ ْ ُﱰو ِﻛﲔ‪ ،‬ﻟﻠ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪) ،‬ص‪ ،(198‬واﻟ ِﻌ َﻠ َﻞ اﳌﺘﻨﺎﻫﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉ ْﻮ ِز ّي‪ ،(602 /2) ،‬وذﺧﲑة‬ ‫اﳊﻔﺎظ‪ ،‬ﻻ ْﺑ ِﻦ َﻃﺎ ِﻫﺮ ا َﳌ ْﻘ ِﺪ ِ ّﳼ‪ ،(1393 /3) ،‬و َﻣ ْﻌ ِﺮ َﻓ َﺔ اﻟ ﱠﺘ ْﺬ ِﻛ َﺮة‪ ،‬ﻻ ْﺑـ ِﻦ َﻃـﺎ ِﻫ ِﺮ ا َﳌ ْﻘـ ِﺪ ِ ّﳼ‪) ،‬ص‪ ،(153‬و َﺗـﺎ ِرﻳﺦ ِد َﻣ ْﺸـﻖ‪ ،‬ﻻ ْﺑـ ِﻦ‬ ‫َﻋ َﺴﺎ ِﻛﺮ‪ ،(294/16) ،‬وﻣﻴـﺰا َن اﻻﻋﺘـﺪال‪ ،(431/2) ،‬وا ْﻟ َﻜﺎ ِﺷـ َﻒ‪ ،(370/1) ،‬ﻛﻼﳘـﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪،‬‬ ‫)‪َ ،(542/2‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(1688) ،‬ﻛﻼﳘﺎ ﻻ ْﺑـ ِﻦ َﺣ َﺠـﺮ‪ ،‬و ِﻣ ْﺼـ َﺒﺎ َح اﻟ ﱡﺰ َﺟﺎ َﺟـ ِﺔ‪ ،‬ﻟﻠ ُﺒﻮ ِﺻـ ِﲑ ّي‪ ،(252/2) ،‬و َﻛ ْﺸـ َﻒ‬ ‫ا َﳋ َﻔﺎ ِء‪ ،‬ﻟﻠ َﻌ ْﺠ ُﻠﻮ ِ ّﲏ‪ ،(89 ،88/2) ،‬واﻟ ﱢﺴ ْﻠ ِﺴ َﻠ َﺔ اﻟ ﱠﻀ ِﻌﻴ َﻔ ِﺔ‪ ،‬ﻟِ َﻸ ْﻟ َﺒﺎ ِ ّﲏ‪.(128/8) ،‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻣﻨﻬﺎ\"‪ ،‬وﻻ ﻳﻮﺟﺪ ﻓِﻴﻬﺎ ﻛﻠﻤﺔ \"ﳾء\"‪.‬‬ ‫)‪ِ (2‬ﰲ )أ( \"ﻋﺒﺎدي\" ﺧﻄﺄ‪.‬‬ ‫‪123‬‬

‫ِو ِﻣﻨْ َﻬﺎ َأ ﱠﻧ ُﻪ ُﺳ ِﺌ َﻞ ِﰲ ِﻣﻴ َﻌﺎ ِده َأ ﱠن اﻟ ﱠﺸﻴْﻄَﺎ َن إذا اﻟﺘَ َﻘ َﻢ اﻟ َﻘ ْﻠ َﺐ ِﻋﻨْﺪ اﻟ َﻐ ْﻔ َﻠ ِﺔ)‪ (1‬ﺑِ َﻢ َﻳ ْﻄ ُﻬﺮ)‪ (2‬ﻣ َﻜﺎن اﻟ َﺘ َﻘﺎﻣﻪ؟ َﻓ َﺄ َﺟﺎ َب َﻋ َﲆ‬ ‫اﻟ َﻔ ْﻮ ِر ﺑﺎﻟ َﻜﻠ َﲈ ِت اﻟ ﱠﺴ ْﺒ ِﻊ اﻟ َﻮا ِر َد ِة ِﰲ َﺣ ِﺪﻳ ِﺚ َﺷ ﱠﺪا ِد ﺑ ِﻦ َأ ْو ٍس َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ ِﰲ ِذ ْﻛ ِﺮ َﺳﻴﱢ ِﺪ اﻻ ْﺳﺘِ ْﻐ َﻔﺎ ِر)‪.(3‬‬ ‫ﻗﻴﻞ ﻟﻪ َﻓﺎﻟ ﱠﺘ ْﻐ ِﻔﲑ؟ َﻗﺎ َل ‪َ :‬أ ْﻟ ِﺼ ْﻖ َﺧ ﱠﺪ َك ِﰲ اﻟ ﱡﱰا ِب‪.‬‬ ‫ﻓﺄﺧﺬ ُت أﻧﺎ َﻫ َﺬا اﳌﻌﻨﻰ َﻓ َﻨ َﻈ ْﻤ ُﺘ ُﻪ)‪ِ (4‬ﰲ ا َﳊﺎ ِل‪ ،‬ﻟَ ِﻜﻦ ُﻗ ْﻠ ُﺖ ِﰲ اﻟﺘﱠ ْﻐ ِﻔﲑ ‪ :‬إ ﱠﻧ ُﻪ إذا َﻗﺎ َل اﻟ َﻌ ْﺒ ُﺪ اﻻ ْﺳﺘِ ْﻐ َﻔﺎ َر‪َ ،‬ر ِﻏ َﻢ َأ ْﻧـ ُﻒ‬ ‫اﻟ ﱠﺸ ْﻴﻄَﺎن‪ ،‬و َذﻟِ َﻚ ُﻫ َﻮ اﻟ ﱠﺘ ْﻐ ِﻔﲑ‪َ ،‬و ِﻣ ْﻦ َأ ْﺳ َﲈ ِء اﻟ ﱡﱰا ِب اﻟ ﱡﺮ َﻏﺎم)‪.(5‬‬ ‫ِو ِﻣ ْﻨ َﻬﺎ َأ ﱠﻧ ُﻪ َﻗﺎ َل ِﰲ ﻗﻮ ِل ﺑﻌ ِﺾ اﻟ ُﻌ َﻠ َﲈء ‪ :‬إ ﱠﻧ ُﻪ ﻣﻦ َﻓﺎ َﺗﻪ َﻳ ْﻮ ٌم ِﻣ ْﻦ َر َﻣ َﻀﺎن َﺻﺎ َم َﺛﻼ َﺛـ َﺔ آﻻ ِف َﻳـ ْﻮ ٍم؛ ﻷ ﱠن ﺷـﻬ َﺮ‬ ‫رﻣﻀﺎ َن ﺑﻌﴩةِ أﺷﻬﺮ‪ ،‬و َذﻟِ َﻚ ﺛﻼﺛ َﲈﺋﺔ ﻳﻮم ﺑﺎ ْﻋﺘِ َﺒﺎر ﲤَﺎم اﻟ ﱠﺸ ْﻬ ِﺮ‪ ،‬ﺑِ َﺪﻟِﻴ ِﻞ ﻗﻮﻟِ ِﻪ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ ‪َ \" :‬ﻣـ ْﻦ َﺻـﺎ َم‬ ‫َر َﻣ َﻀﺎ َن‪َ ،‬و َأ ْﺗ َﺒﻌ ُﻪ ﺑِ ِﺴ ﱟﺖ ِﻣ ْﻦ َﺷ ﱠﻮا ٍل‪َ ،‬ﻓ َﻜ َﺄ ﱠﻧ َﲈ َﺻﺎ َم اﻟ ﱠﺴﻨَﺔ‪َ ،‬وا َْﳊ َﺴ َﻨﺔ ﺑِ َﻌ ْ ِﴩ َأ ْﻣ َﺜﺎ َِﳍﺎ\")‪ ،(6‬ﻓﻨﴬ ُب ﺛﻼﺛ َﲈﺋ َﺔ ِﰲ َﻋﴩة ﺗﺒﻠﻎ‬ ‫ﺛﻼﺛﺔ أﻟﻒ)‪.(7‬‬ ‫)‪ (1‬ﻳﺸﲑ إﱃ اﳊﺪﻳﺚ اﻟﺬي أﺧﺮﺟﻪ أﺑﻮ ﻳﻌﲆ اﳌﻮﺻﲇ ﰲ ﻣﺴﻨﺪه‪ ،(4301/278/7) ،‬ﻣﻦ ﻃﺮﻳ ِﻖ َﻋ ِﺪ ﱢي ْﺑ ِﻦ َأ ِﰊ ِﻋ َﲈ َر َة‪َ ،‬ﻋـ ْﻦ ِز َﻳـﺎ ٍد‬ ‫اﻟﻨﱡ َﻤ ْ ِﲑ ﱢي‪َ ،‬ﻋ ْﻦ َأ َﻧ ِﺲ ْﺑ ِﻦ َﻣﺎﻟِ ٍﻚ‪َ ،‬ر ِ َﴈ ااﷲُ َﻋﻨْ ُﻪ‪َ ،‬ﻗﺎ َل‪َ :‬ﻗﺎ َل َر ُﺳﻮ ُل اﷲِ َﺻ ﱠﲆ اﷲ َﻋ َﻠﻴﻪ و َﺳـ ﱠﻠﻢ ‪\" :‬إِ ﱠن اﻟ ﱠﺸـ ْﻴ َﻄﺎ َن َوا ِﺿـ ٌﻊ َﺧ ْﻄ َﻤـ ُﻪ َﻋـ َﲆ‬ ‫َﻗ ْﻠ ِﺐ ا ْﺑ ِﻦ آ َد َم َﻓﺈِ َذا َذ َﻛ َﺮ ا َﷲ َﺧﻨَ َﺲ‪َ ،‬وإِ ْن َﻧ ِ َﴘ ا ْﻟ َﺘ َﻘ َﻢ َﻗ ْﻠ َﺒ ُﻪ َﻓ َﺬﻟِ َﻚ ا ْﻟ َﻮ ْﺳ َﻮا ُس ا َْﳋ ﱠﻨﺎ ُس\"‪.‬‬ ‫وﻗﺎل اﳍﻴﺜﻤﻲ ‪\" :‬وﻓﻴﻪ ﻋﺪي ﺑﻦ أﰊ ﻋﲈرة وﻫﻮ ﺿﻌﻴﻒ\"‪ ،‬وﻗﺎل اﻟﺒﻮﺻﲑي ‪َ :‬ﻫ َﺬا إِ ْﺳﻨَﺎ ٌد َﺿ ِﻌﻴ ٌﻒ ِﻟ َﻀ ْﻌ ِﻒ َﺑ ْﻌ ِﺾ ُر َواﺗِ ِﻪ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﳎﻤﻊ اﻟﺰواﺋﺪ‪ ،‬ﻟﻠﻬﻴﺜﻤﻲ‪ ،(311/7) ،‬وإﲢﺎف اﳋﲑة اﳌﻬﺮة‪ ،‬ﻟﻠﺒﻮﺻﲑي‪.(315/6) ،‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﱂ ﻳﻈﻬﺮ\"‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َﻛ َﲈ َﻗﺎ َل اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ‪َ \" :‬أ ْن َﺗ ُﻘﻮ َل اﻟ ﱠﻠ ُﻬ ﱠﻢ َأ ْﻧ َﺖ َر ﱢﰊ َﻻ إِ َﻟ َﻪ إِ ﱠﻻ َأ ْﻧ َﺖ َﺧ َﻠ ْﻘ َﺘﻨِـﻲ‪َ ،‬و َأ َﻧـﺎ َﻋ ْﺒـﺪ َك‪َ ،‬و َأ َﻧـﺎ َﻋـ َﲆ َﻋ ْﻬـ ِﺪ َك‬ ‫َو َو ْﻋ ِﺪ َك َﻣﺎ ا ْﺳ َﺘ َﻄ ْﻌ ُﺖ‪َ ،‬أ ُﻋﻮ ُذ ﺑِ َﻚ ِﻣ ْﻦ َ ﱢﴍ َﻣﺎ َﺻ َﻨ ْﻌ ُﺖ‪َ ،‬أ ُﺑﻮ ُء َﻟ َﻚ ﺑِﻨِ ْﻌ َﻤﺘِ َﻚ َﻋِ ّﲇ‪َ ،‬و َأ ُﺑﻮ ُء َﻟ َﻚ ﺑِ َﺬ ْﻧﺒِﻲ‪َ ،‬ﻓﺎ ْﻏ ِﻔ ْﺮ ِﱄ‪َ ،‬ﻓﺈِ ﱠﻧ ُﻪ َﻻ َﻳ ْﻐ ِﻔ ُﺮ اﻟ ﱡﺬ ُﻧﻮ َب‬ ‫إِ ﱠﻻ َأ ْﻧ َﺖ‪َ ،‬ﻗﺎ َل‪َ :‬و َﻣ ْﻦ َﻗﺎ َﳍﺎ ِﻣ َﻦ اﻟﻨﱠ َﻬﺎ ِر ُﻣﻮ ِﻗ ًﻨﺎ ِ َﲠﺎ َﻓ َﲈ َت ِﻣ ْﻦ َﻳ ْﻮ ِﻣ ِﻪ َﻗ ْﺒ َﻞ َأ ْن ُﻳ ْﻤ ِ َﴘ َﻓ ُﻬ َﻮ ِﻣ ْﻦ َأ ْﻫ ِﻞ ا َْﳉ ﱠﻨ ِﺔ‪َ ،‬و َﻣ ْﻦ َﻗﺎ َﳍﺎ ِﻣ َﻦ اﻟ ﱠﻠ ْﻴ ِﻞ و ُﻫﻮ ُﻣـﻮ ِﻗ ٌﻦ‬ ‫ِ َﲠﺎ َﻓ َﲈ َت َﻗ ْﺒ َﻞ َأ ْن ُﻳ ْﺼﺒِ َﺢ َﻓ ُﻬ َﻮ ِﻣ ْﻦ َأ ْﻫ ِﻞ ا َْﳉﻨﱠ ِﺔ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (80) ،(1291/3) :‬ﻛِ َﺘﺎب اﻟ ﱠﺪ َﻋ َﻮا ِت‪َ (2) ،‬ﺑﺎ ُب َأ ْﻓ َﻀ ِﻞ ا ِﻻ ْﺳﺘِ ْﻐ َﻔﺎ ِر‪ِ ،(6306) ،‬ﻣـ ْﻦ َﻃ ِﺮﻳـ ِﻖ َﻋ ْﺒـﺪ ا ِﷲ ْﺑـ ِﻦ‬ ‫ُﺑ َﺮ ْﻳ َﺪ َة‪َ ،‬ﻋ ْﻦ ُﺑ َﺸ ْ ِﲑ ْﺑ ِﻦ َﻛ ْﻌ ٍﺐ اﻟ َﻌ َﺪ ِو ﱢي‪َ ،‬ﻋ ْﻦ َﺷ ﱠﺪاد ْﺑ ِﻦ َأ ْو ٍس َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ‪ ،‬وا ْﻧ ُﻈ ْﺮ رﻗﻢ ‪.(6323) :‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"ﻓﻨﻈﻤﺘﻪ\" ﻣﻦ )ب( وﻫﻲ ِﰲ )أ( \"ﻓﻨﻈﻤﺖ\"‪.‬‬ ‫)‪ (5‬ﻗﻴﻞ اﻟ ﱡﺮﻏﺎم دﻗﺎق اﻟﱰاب‪ ،‬وﻗﻴﻞ ‪ :‬اﻟﱰاب اﻟ ﱠﻠ ﱢﲔ وﻟﻴﺲ ﺑﺎﻟﺪﻗﻴﻖ‪ ،‬وﻗﻴﻞ ‪ :‬ﻣﻦ اﻟﺮﻣﻞ َﻟ ْﻴ َﺲ ﺑﺎﻟﺬي ﻳﺴﻴﻞ ﻣﻦ اﻟﻴﺪ‪ ،‬وﻗﻴﻞ ‪ :‬اﻟ ﱡﺮﻏﺎم‬ ‫َﻟ ْﻴ َﺲ ﺑ ُﱰا ٍب ﺧﺎﻟ ٍﺺ وﻻ َﺑﺮ ْﻣ ٍﻞ ﺧﺎﻟِ ٍﺺ‪ ،‬وﻗﻴﻞ ‪ :‬رﻣﻞ ﳐﺘﻠﻂ ﺑﱰاب‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ ،‬ﻟِ ْﻠ َﺨ ِﻠﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(417/4) ،‬و َ ْﲥ ِﺬﻳﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫ ِﺮ ّي‪ ،(132/8) ،‬وا ُﳌ ْﺤ َﻜﻢ َوا ُﳌ ِﺤﻴﻂ ا ْﻷَ ْﻋ َﻈﻢ‪ ،‬ﻻ ْﺑ ِﻦ ِﺳﻴ َﺪه‪،‬‬ ‫)‪.(524/5‬‬ ‫)‪َ (6‬أ ْﺧ َﺮ َﺟ ُﻪ اﺑ ُﻦ اﻟﻨﱠ َﺠﺎ ِر ِﰲ ذﻳﻞ َﺗﺎ ِرﻳﺦ َﺑ ْﻐ َﺪاد‪ِ ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ إِ ْﺳ َﺤﺎق ﺑﻦ َﻋ ْﺒـﺪ اﷲِ‪َ ،‬ﻋـ ْﻦ َﻋـ ِﺪي ﺑـﻦ ﺛﺎﺑـﺖ‪َ ،‬ﻋـ ِﻦ ا ْﻟـ َ َﱪا ِء ْﺑـ ِﻦ َﻋـﺎ ِز ٍب‪،‬‬ ‫)‪ ،(15/1‬وإﺳﻨﺎده َﺿ ِﻌﻴﻒ ﺟ ًﺪا‪ ،‬ﻣﻦ أﺟﻞ إِ ْﺳ َﺤﺎق ﺑﻦ َﻋ ْﺒﺪ اﷲِ ﺑﻦ أﺑﻰ ﻓﺮوة اﳌﱰوك‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗ َﻘ ِﺮﻳﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(368) ،‬‬ ‫وﻟﻠ َﺤ ِﺪﻳ ِﺚ ﺷﺎﻫ ٌﺪ َﺻ ِﺤﻴ ٌﺢ َأ ْﺧ َﺮ َﺟ ُﻪ ُﻣ ْﺴﻠِ ٌﻢ ِﰲ َﺻ ِﺤﻴ ِﺤﻪ ‪ ،(1164/204) :‬ﻣﻦ َﺣ ِﺪﻳ ِﺚ َأ ِﰊ َأ ﱡﻳﻮب اﻷﻧ َﺼﺎ ِر ﱢي َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪،‬‬ ‫دون ﻋﺒﺎرة \" َوا َﳊ َﺴﻨﺔ ﺑِ َﻌ ْ ِﴩ َأ ْﻣ َﺜﺎ َِﳍﺎ\"‪ ،‬وﺑﻠﻔﻆ \"اﻟ ﱠﺪ ْﻫ ِﺮ\"‪.‬‬ ‫)‪ (7‬ﻫﻲ ﻫﻜﺬا ﰲ اﳌﺨﻄﻮط واﻟﺼﻮاب \"آﻻف\"‪.‬‬ ‫‪124‬‬

‫ِو ِﻣﻨْ َﻬﺎ َأ ﱠﻧ ُﻪ ُﺳﺌِ َﻞ َﻋﻦ َﺣﺎ َﻟ ِﺔ اﻟ َﻌﺎ ِﴆ َﻛ ْﻴ َﻒ َﻳ ْﺄ ُﺧ ُﺬ ﻛِ َﺘﺎ َﺑ ُﻪ‪ ،‬ﻓﺈِ ﱠن اﳌُﺆ ْﻣ َﻦ اﻟﻨﱠ ِﻘـ ﱠﻲ َﻳ ْﺄ ُﺧـ ُﺬ ﻛِ َﺘﺎ َﺑـﻪ ﺑِ َﻴ ِﻤﻴﻨِـﻪ َو َﻳـ ْﺪ ُﺧ ُﻞ‬ ‫ا َﳉ ﱠﻨ َﺔ‪َ ،‬واﻟ َﻜﺎﻓِ َﺮ َﻳ ْﺄ ُﺧ ُﺬ ﻛِ َﺘﺎ َﺑ ُﻪ ﺑﺸ َﲈﻟِ ِﻪ َو َﻳ ْﺪ ُﺧ ُﻞ اﻟﻨﱠﺎ َر‪َ ،‬ﻓﺎﻟ َﻌﺎ ِﴆ َﻛ ْﻴ َﻒ َﻳ ْﺄ ُﺧ ُﺬ ﻛِ َﺘﺎ َﺑﻪ؟ َﻓ َﺄ َﺟﺎ َب ﺑﺄﻧﻪ ﳚﻴﺌﻪ ﺗﻠﻘـﺎء وﺟﻬـﻪ‪،‬‬ ‫ِﻣ ْﻦ َﻗﻮﻟِ ِﻪ َﺗ َﻌـﺎ َﱃ ‪~}|{z yx wvutsrqpon :‬‬ ‫ ¡‪) ¥¤£¢‬اﻹﴎاء ‪.(14 ،13 :‬‬ ‫ِو ِﻣﻨْ َﻬﺎ َأ ﱠﻧ ُﻪ َﻗﺎ َل ‪ :‬اﻟ َﻘ َﻠ ُﻢ َﻣﻠِ ٌﻚ ِﻣ َﻦ ا َﳌ َﻼﺋِ َﻜ ِﺔ‪ ،‬وا ْﺣ َﺘ ﱠﺞ َﻟ ُﻪ ﺑِ َﺄ ﱠﻧ ُﻪ َﻟ ُﻪ ُﻧﻮ ٌر‪ ،‬وإِ ﱠن اﳌَ َﻼﺋِ َﻜ َﺔ َ ْﳐ ُﻠﻮ ُﻗﻮ َن ِﻣ َﻦ اﻟ ﱡﻨﻮر‪ ،‬وإ ﱠﻧ ُﻪ‬ ‫َﻋﺎ ِﻣ ٌﻞ َﻗﺎﺋِ ٌﻢ ﺑِ ُﻜ ﱢﻞ َﻣﺎ)‪ُ (1‬ﻳ ْﺆ َﻣ ُﺮ ﺑِ ِﻪ‪.‬‬ ‫ﻧﻌﻮ ُد إِ َﱃ أوﻃﺎﻧﻨـﺎ وﻧﺴـﻠﻢ‬ ‫َو ِﻣﻨْ َﻬﺎ ا ْﻋ ِ َﱰا ُﺿ ُﻪ َﻋ َﲆ اﺑ ِﻦ َﻗ ﱢﻴ ِﻢ ا َﳉ ْﻮ ِز ﱠﻳ ِﺔ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪:‬‬ ‫وﻟﻜﻨﻨﺎ ﺳﺒ ُﻲ اﻟ َﻌ ُﺪ ﱢو ﻓﻬـﻞ ﺗـﺮى‬ ‫ﺑﺄ ﱠن اﻟﺼﻮا َب ‪ :‬وﻟﻜﻨﻨﺎ ﺿﺪ اﻟﻌﺪو؛ ﻷ ﱠن اﳋﻠ َﻖ اﳌﻜﻠ ِﻔـﲔ ﻣﺒﻌﻮﺛـﻮن ﻟﻠﺮﺑـﺎط‪ِ ،‬ﰲ ﻣﻘﺎﺑﻠـ ِﺔ اﻟﻌـﺪو‪ ،‬وﻷ ﱠن‬ ‫اﻟﻌﺪ ﱠو ﺳﺒﺎﻫﻢ؛ ﻷ ﱠن ﻣﻦ ﲨﻠ ِﺔ أوﻻد آدم َﻋ َﻠ ْﻴ ِﻪ اﻟ ﱠﺴ َﻼم)‪ (2‬اﻷَ ْﻧﺒِ َﻴﺎء َﻋ َﻠ ْﻴ ِﻬ ُﻢ اﻟ ﱠﺴ َﻼم‪ ،‬واﻷوﻟﻴﺎء واﻟ ُﻌ َﻠ َﲈء‪ ،‬وﻻ ﻳﻨﺒﻐﻲ أن‬ ‫ﻳ َﻘﺎ َل ِﰲ ﻣﺜﻞ َذﻟِ َﻚ َﺳ َﺒﻰ‪.‬‬ ‫َو ِﻣ ْﻨ َﻬﺎ َﻣﺎ ﲨ َﻌﻪ ﺑﲔ َﺣ ِﺪﻳ ِﺚ اﺑ ِﻦ َﻣ ْﺴ ُﻌﻮ ٍد أ ّن اﻟ ﱠﺘﺨﻠﻴ َﻖ ﺑﻌﺪ َﻣﺎﺋ ٍﺔ وﻋﴩﻳﻦ)‪ (3‬ﻳﻮ ًﻣﺎ)‪ ،(4‬وﺑﲔ َﺣ ِﺪﻳ ِﺚ َأ ِﰊ َ ِﴎ َﳛـ َﺔ)‪(5‬‬ ‫َ ِﴎ َﳛ َﺔ)‪ (5‬أ ﱠن اﻟﺘﱠﺨﻠﻴ َﻖ ﺑﻌﺪ ﺛﻨﺘﲔ وأرﺑﻌﲔ ﻟﻴﻠﺔ)‪ ،(6‬ﺑﺄ ﱠن اﻟﺘﺨﻠﻴ َﻖ َﻋ َﲆ ﻗﺴـﻤﲔ ‪ :‬ﲣﻠﻴـ ٌﻖ ﺑ َﻤ َﺮا ِﺳـ َﻢ و ُﺧ ُﻄـﻮ ٍط‪ ،‬وﻳ َﻘـﺎل ﻟـﻪ‬ ‫اﻟﺘﺨﻄﻴﻂ)‪ ،(7‬ﻓ َﻬ َﺬا ﺑﻌﺪ اﺛﻨﲔ وأرﺑﻌﲔ ﻳﻮ ًﻣﺎ‪ ،‬وﲣﻠﻴ ٌﻖ ﺑﺈﺑﺮا ِز اﻷﻋﻀﺎ ِء‪ ،‬و َذ ِﻟ َﻚ ﺑﻌﺪ َﻣﺎﺋ ٍﺔ ‪/15‬ب وﻋﴩﻳﻦ ﻳﻮ ًﻣﺎ‪.‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻣﻬﻢ ﳑَﺎ\"‪ ،‬وﴐب ﻋﻠﻴﻬﺎ ُﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \" َﻣﺎ\"‪ ،‬و ِﰲ )ب( \"ﺑﻜﻠ َﲈ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب(‪.‬‬ ‫)‪ (3‬ﻛﺘﺒﺖ ِﰲ آﺧﺮ اﻟﺴﻄﺮ ِﰲ )أ( \"ﻋﴩوﻳﻦ\"‪ُ ،‬ﺛ ﱠﻢ ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ \"ﻋﴩﻳﻦ\"‪ ،‬و ُﻫﻮ اﻟﺼﻮاب‪.‬‬ ‫)‪َ (4‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (59) ،(671/2) :‬ﻛ َﺘﺎ ُب َﺑ ْﺪ ِء ا َﳋ ْﻠ ِﻖ‪َ (6) ،‬ﺑﺎ ُب ذﻛﺮ ا َﳌ َﻼﺋِ َﻜ ِﺔ‪ ،(3208) ،‬وا ْﻧ ُﻈ ْﺮ ا ْﻷَ ْر َﻗﺎم ‪،(7454 ،6594) :‬‬ ‫‪َ ،(7454‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ (46) ،(1060‬ﻛِ َﺘﺎ ُب ا ْﻟ َﻘ َﺪ ِر‪َ (1) ،‬ﺑﺎ ُب َﻛ ْﻴ ِﻔ ﱠﻴ ِﺔ َﺧ ْﻠ ِﻖ ا ْﻵ َد ِﻣ ﱢﻲ ِﰲ َﺑ ْﻄ ِﻦ ُأ ﱢﻣ ِﻪ َوﻛِ َﺘﺎﺑ ِﺔ ِر ْزﻗِ ِﻪ َو َأ َﺟﻠِ ِﻪ َو َﻋ َﻤﻠِ ِﻪ‬ ‫َو َﺷ َﻘﺎ َوﺗِ ِﻪ َو َﺳ َﻌﺎ َدﺗِ ِﻪ‪ ،(2643/1) ،‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا َﻷ ْﻋ َﻤ ِﺶ‪َ ،‬ﻋ ْﻦ َز ْﻳ ِﺪ ْﺑ ِﻦ َو ْﻫ ٍﺐ‪َ ،‬ﻋ ْﻦ َﻋ ْﺒﺪ اﷲِ ْﺑ ِﻦ َﻣ ْﺴ ُﻌﻮد‪َ ،‬ر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ ُﺣ َﺬ ْﻳ َﻔﺔ ﺑﻦ َأ ِﺳﻴﺪ ﺑﻦ ﺧﺎﻟﺪ‪ ،‬وﻳﻘﺎل أﻣﻴﺔ ﺑﻦ أﺳﻴﺪ ﺑﻦ اﻷ ْﻏ َﻮز ﺑﻦ واﻗﻌﺔ ﺑﻦ َﺣ َﺮام ﺑﻦ ِﻏ َﻔﺎر ﺑﻦ ُﻣ َﻠﻴﻞ اﻟﻐﻔﺎري‪َ ،‬و َﻗﺎ َل اﺑـ ُﻦ اﻟﻜﻠﺒـﻲ‬ ‫ﻫﺸﺎم ﺑﻦ ُ َﳏ ﱠﻤﺪ ‪ :‬اﻷﻏﻮس ﺑﺪل اﻷﻏﻮز‪ ،‬وﻋﻨﺪ َأ ِﰊ ُﻧ َﻌ ْﻴﻢ ‪ :‬اﻷﻋﻮس ﺑﻤﻬﻤﻠﺔ‪َ ،‬و َﻗﺎ َل اﺑ ُﻦ اﻟﻜﻠﺒﻲ ﻣ َﻜﺎ َن وﻗﻴﻌﺔ ‪ :‬واﻗﻌﺔ‪َ ،‬ﻛﺎ َن ﳑـﻦ ﺑـﺎﻳﻊ‬ ‫ﲢﺖ اﻟﺸﺠﺮة ﺑﻴﻌﺔ اﻟﺮﺿﻮان‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻌﺮﻓ َﺔ اﻟﺼﺤﺎﺑﺔ‪َ ،‬ﻷ ِﰊ ﻧﻌﻴﻢ‪ ،(691/2) ،‬واﻻﺳﺘﻴﻌﺎ َب ِﰲ ﻣﻌﺮﻓﺔ ا َﻷ ْﺻ َﺤﺎب‪ ،‬ﻻ ْﺑ ِﻦ َﻋ ْﺒﺪ اﻟﱪ‪ ،(231 /4) ،‬وأﺳـ َﺪ اﻟﻐﺎﺑـﺔ ِﰲ‬ ‫ﻣﻌﺮﻓﺔ اﻟﺼﺤﺎﺑﺔ‪ ،‬ﻻ ْﺑ ِﻦ اﻷﺛﲑ‪ ،(703/2) ،‬وا ِﻹ َﺻﺎﺑِ َﺔ ِﰲ َﲤْ ِﻴﻴ ِﺰ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(43 /2) ،‬‬ ‫)‪َ (6‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (46) ،(1060‬ﻛ َﺘﺎ ُب ا ْﻟ َﻘ َﺪ ِر‪َ (1) ،‬ﺑﺎ ُب َﻛ ْﻴ ِﻔ ﱠﻴـ ِﺔ َﺧ ْﻠـ ِﻖ ا ْﻵ َد ِﻣـ ﱢﻲ ِﰲ َﺑ ْﻄـ ِﻦ ُأ ﱢﻣـ ِﻪ َوﻛِ َﺘﺎﺑـ ِﺔ ِر ْزﻗِـ ِﻪ َو َأ َﺟﻠِـ ِﻪ َو َﻋ َﻤﻠِـ ِﻪ‬ ‫َو َﺷ َﻘﺎ َوﺗِ ِﻪ َو َﺳ َﻌﺎ َدﺗِ ِﻪ‪.(2645 ،2644/4-1) ،‬‬ ‫)‪ (7‬اﻟﺘﺨﻄﻴﻂ ﻣﻦ )ب( أ ﱠﻣﺎ ِﰲ )أ( \"اﻟﺘﺨﻠﻴﻂ\" ﺧﻄﺄ‪.‬‬ ‫‪125‬‬

‫َو ِﻣ ْﻨ َﻬﺎ َﻗﻮﻟُ ُﻪ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ َﻋ َﻠ ْﻴ ِﻪ اﻟ ﱠﺴ َﻼم)‪َ \" : (1‬وا ْﻟ َﻜ ِﻠ َﻤ ُﺔ اﻟ ﱠﻄﻴﱢﺒَ ُﺔ َﺻ َﺪ َﻗ ٌﺔ\")‪ : (2‬إ ﱠن ﻫﺬه اﻟ ﱠﺼ َﺪ َﻗﺔ ﻫﻲ ﻣـﻦ ﲨﻠـ ِﺔ َﻣـﺎ َﻋـ َﲆ‬ ‫اﻟ ﱡﺴﻼﻣﻴﺎتوﻫﻲاﳌﻔﺎ ِﺻﻞ‪ ،‬وﻟﻴﺴﺖ ﻫﺬه اﻟﺼﺪﻗﺔ ﻛﺼﺪﻗ ِﺔ اﻟ ﱠﺘ َﻄ ّﻮع‪ ،‬ﻓﺈ ﱠن ﻫﺬه اﻟ ﱠﺼ َﺪ َﻗﺔ ﻳ َﻌﻨﻲ َﺻ َﺪ َﻗﺔ اﻟ ﱠﺘﻄَـ ّﻮع ﺑـﺎﻷﻣﻮال‬ ‫وﻣﻨﺎﻓﻌﻬﺎ ﳛﺴﺐ ِﰲ اﻟ ﱠﺪا ِر اﻵ ِﺧ َﺮ ِة‪ ،‬ﻣﻦ اﻟﻔﺮ ِض اﻟﱠ ِﺬي َأ َﺧ ﱠﻞ ﺑﻪ ِﰲ اﻟﺰﻛﺎة ﺑ ِﺨ َﻼف اﻟﺼﺪﻗﺔ َﻋﻦ اﳌﻔﺎﺻﻞ‪ ،‬ﻓﺈ ﱠن اﷲَ َﺗ َﻌـﺎ َﱃ‬ ‫ﺣ ﱠﺚ َﻋﻠﻴﻬﺎ)‪ ،(3‬ﻛﻞ َﻣﺎ َﻛﺎ َن ﻣﻦ اﻟﺘﻄﻮﻋﺎت ﺑﻐﲑ ا َﳌﺎل‪َ ،‬ذ َﻛ َﺮ َذﻟِ َﻚ ِﰲ اﻟ ِﻔﻴ ِﺾ اﳉﺎري َﻋ َﲆ َﺻ ِﺤﻴ ِﺢ اﻟﺒُ َﺨﺎ ِر ّي‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ ﻗﻮﻟﻪ ‪ :‬اﻟ ﱠﺘ َﻮﻛ ُﻞ َﺗﺮ ُك اﻟﻮﻗﻮ ِف ﺑﺒﺎ ِب اﻟ ﱠﻨ ْﻔ ِﺲ‪ ،‬واﻟﻮﻗﻮ ِف ﺑﺒﺎ ِب اﻟ ﱠﺮ ﱢب‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬اﻟﺪﻧﻴﺎ ا ْﻓ ُﺘﺘِ َﺤ ْﺖ ﺑﺎﻟﺘﻮﺣﻴـﺪ)‪ ،(4‬وا ْﺧ ُﺘﺘِ َﻤـ ْﺖ ﺑﺎﻟﺘﻮﺣﻴـﺪ)‪ ،(5‬واﻵﺧـﺮة ا ْﻓ ُﺘﺘِ َﺤـ ْﺖ ﺑﺎﻟﺘﺤﻤﻴـﺪ)‪،(6‬‬ ‫وا ْﺧ ُﺘﺘِ َﻤ ْﺖ ﺑﺎﻟﺘﻮﺣﻴﺪ)‪.(7‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َأ ﱠﻧ ُﻪ َﻛﺎ َن ﻳﻘﺮ ُأ ﻋﻠﻴﻪ اﻟ ﱠﺸﻴْ ُﺦ ﻧﺠ ُﻢ اﻟ ﱢﺪﻳ ِﻦ اﻟﺒﺎﻫﻲ اﳊﻨﺒﲇ)‪ (1‬اﻟﻨﱠﻬ َﺮ)‪ (2‬ﻷَ ِﰊ َﺣﻴﱠﺎن‪ ،‬ﻓﺴﺄﻟﻪ ﺑﻌـ ُﺾ اﳉ َﲈﻋـﺔ‬ ‫اﳉ َﲈﻋﺔ َﻋـﻦ ﻣﻨﺎﺳـﺒ ِﺔ إردا ِف ﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪uts rq p(3) onmlk ji :‬‬ ‫)‪ (1‬ﻋﺒﺎرة \" َﻋ َﻠ ْﻴ ِﻪ اﻟ ﱠﺴ َﻼم\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪َ (2‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ :‬ﻣﻌﻠ ًﻘﺎ ﻋﻦ َأ ِﰊ ﻫﺮﻳﺮة ﻋﻦ اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪َ ،‬ﲠ َﺬا اﻟﻠﻔﻆ‪ (78) ،(1240/3) ،‬ﻛِ َﺘـﺎ ُب اﻷَ َد ِب‪(34) ،‬‬ ‫َﺑﺎ ُب ﻃِﻴ ِﺐ اﻟ َﻜ َﻼ ِم‪.‬‬ ‫وﻣﺘﺼ ًﻼ ‪ِ (56) ،(622/2) :‬ﻛ َﺘﺎب ا ِﳉ َﻬﺎ ِد َواﻟ ﱢﺴ َ ِﲑ‪َ (128) ،‬ﺑﺎ ُب َﻣ ْﻦ َأ َﺧ َﺬ ﺑِﺎﻟ ﱢﺮ َﻛﺎ ِب َو َﻧ ْﺤ ِﻮ ِه‪ ،(2989) ،‬وا ْﻧ ُﻈـ ْﺮ رﻗـﻢ ‪،(2891) :‬‬ ‫َﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (10) ،(390‬ﻛ َﺘﺎب ا ْﻟ ُﻜ ُﺴﻮ ِف‪َ (16) ،‬ﺑﺎ ُب َﺑ َﻴﺎ ِن َأ ﱠن ا ْﺳ َﻢ اﻟ ﱢﺼ ْﺪﻗ ِﺔ َﻳ َﻘ ُﻊ َﻋ َﲆ ُﻛـ ﱢﻞ َﻧـ ْﻮ ٍع ِﻣـ َﻦ ا ْﳌَ ْﻌـ ُﺮو ِف‪/56) ،‬‬ ‫‪ ،(1009‬ﻛﻼﳘﺎ ﻣﻄﻮ ًﻻ‪َ ،‬ﻋ ْﻦ َﻣ ْﻌ َﻤ ٍﺮ‪َ ،‬ﻋ ْﻦ َ ﱠﳘﺎ ِم ْﺑ ِﻦ ُﻣﻨَ ﱢﺒ ٍﻪ‪َ ،‬ﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺣﺴﺐ َﻋﻨﻬﺎ\"‪.‬‬ ‫)‪َ (4‬واﻟـ ﱠﺪﻟِﻴﻞ َﻋـ َﲆ َذ ِﻟـ َﻚ َﻗـ ْﻮ ُل ا ِﷲ َﺗ َﻌـﺎ َﱃ ‪GFEDCBA@ ?>=<;:9876 :‬‬ ‫‪) ،RQPO NM LKJIH‬اﻷﻋﺮاف ‪.(172 :‬‬ ‫)‪ (5‬ﻣﻦ اﳌﻌﺮوف واﻟﺜﺎﺑﺖ أ ﱠن اﻟ ﱠﺴﺎ َﻋ َﺔ ﺗﻘﻮ ُم ﻋﲆ ﴍار اﻟﻨﺎس‪ ،‬وﻫﺬه ﳖﺎﻳﺔ اﻟﺪﻧﻴﺎ‪ ،‬وﺑﺪء اﻵﺧﺮة\"‪ ،‬وﻟﻜﻦ ﻟﻌﻞ اﻟﺒﻠﻘﻴﻨـﻲ ﻳﻘﺼـﺪ ﻣـﺎ رواه‬ ‫اﻟﺒﺨﺎري ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﺑﺄرﻗﺎم ‪ ،(7513 ،7451 ،7414 ،7412 ،7382 ،6519 ،4812،4811) :‬ﻋـﻦ أﰊ ُﻫ َﺮ ْﻳـ َﺮ َة‪ ،‬وﻏـﲑه‪،‬‬ ‫ﻋﻦ َر ُﺳﻮ َل اﷲِ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻗﺎل ‪َ \" :‬ﻳ ْﻘﺒِ ُﺾ ا ُﷲ ا ْ َﻷ ْر َض َو َﻳ ْﻄ ِﻮي اﻟ ﱠﺴ َﻤ َﻮا ِت ﺑِ َﻴ ِﻤﻴﻨِ ِﻪ‪ُ ،‬ﺛ ﱠﻢ َﻳ ُﻘﻮ ُل ‪َ :‬أ َﻧﺎ اﳌَْﻠِ ُﻚ َأ ْﻳ َﻦ ُﻣ ُﻠﻮ ُك ا ْ َﻷ ْر ِض\"‪.‬‬ ‫)‪ (6‬ﻟﻌﻠﻪ اﺳﺘﻨﺘﺞ َذ ِﻟ َﻚ ﻣﻦ َﺣ ِﺪﻳ ِﺚ َأ َﻧ ٍﺲ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ‪ ،‬ﻋﻦ اﻟﻨﱠﺒِ ﱢﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ َأ ﱠﻧ ُﻪ ﻗﺎل ‪ْ َ \" :‬ﳚ َﺘ ِﻤ ُﻊ ا ُﳌ ْﺆ ِﻣﻨُﻮ َن َﻳ ْﻮ َم اﻟ ِﻘ َﻴﺎ َﻣ ِﺔ‪َ ،‬ﻓ َﻴ ُﻘﻮ ُﻟﻮ َن‬ ‫َﻓ َﻴ ُﻘﻮ ُﻟﻮ َن ‪َ :‬ﻟ ِﻮ ا ْﺳ َﺘ ْﺸ َﻔ ْﻌ َﻨﺎ إِ َﱃ َر ﱢﺑ َﻨﺎ‪َ ،‬ﻓ َﻴ ْﺄ ُﺗﻮ َن آ َد َم َﻓ َﻴ ُﻘﻮ ُﻟﻮ َن ‪َ :‬أ ْﻧ َﺖ َأ ُﺑﻮ اﻟﻨﱠﺎ ِس‪َ ،‬ﺧ َﻠ َﻘ َﻚ اﷲُ ﺑِ َﻴ ِﺪ ِه‪َ ،‬و َأ ْﺳ َﺠ َﺪ َﻟ َﻚ َﻣ َﻼ ِﺋ َﻜ َﺘ ُﻪ‪َ ،‬و َﻋ ﱠﻠ َﻤ َﻚ َأ ْﺳ َﲈ َء ُﻛ ﱢﻞ‬ ‫َ ْﳾ ٍء‪َ ،‬ﻓﺎ ْﺷ َﻔ ْﻊ َﻟ َﻨﺎ ِﻋ ْﻨ َﺪ َر ﱢﺑ َﻚ َﺣ ﱠﺘﻰ ُﻳ ِﺮ َﳛﻨَﺎ ِﻣ ْﻦ َﻣ َﻜﺎﻧِﻨَﺎ َﻫ َﺬا‪َ ،‬ﻓ َﻴ ُﻘﻮ ُل ‪َ :‬ﻟ ْﺴ ُﺖ ُﻫﻨَﺎ ُﻛ ْﻢ‪َ ،‬و َﻳ ْﺬ ُﻛ ُﺮ َذ ْﻧ َﺒ ُﻪ َﻓ َﻴ ْﺴ َﺘ ِﺤﻲ‪ ،‬ا ْﺋ ُﺘﻮا ُﻧﻮ ًﺣﺎ‪َ ،‬ﻓﺈِ ﱠﻧ ُﻪ َأ ﱠو ُل َر ُﺳـﻮ ٍل‬ ‫َﺑ َﻌ َﺜ ُﻪ ا ُﷲ إِ َﱃ َأ ْﻫ ِﻞ ا َﻷ ْر ِض‪َ ،‬ﻓ َﻴ ْﺄ ُﺗﻮ َﻧ ُﻪ َﻓ َﻴ ُﻘﻮ ُل ‪َ :‬ﻟ ْﺴ ُﺖ ُﻫ َﻨﺎ ُﻛ ْﻢ‪َ ،‬و َﻳ ْﺬ ُﻛ ُﺮ ُﺳ َﺆا َﻟ ُﻪ َر ﱠﺑ ُﻪ َﻣﺎ َﻟ ْﻴ َﺲ َﻟـ ُﻪ ﺑِـ ِﻪ ِﻋ ْﻠـ ٌﻢ َﻓ َﻴ ْﺴـ َﺘ ِﺤﻲ‪َ ،‬ﻓ َﻴ ُﻘـﻮ ُل ‪ :‬ا ْﺋ ُﺘـﻮا َﺧﻠِﻴـ َﻞ‬ ‫اﻟ ﱠﺮ ْ َﲪﻦ‪َ ،‬ﻓ َﻴ ْﺄ ُﺗﻮ َﻧ ُﻪ‪َ ،‬ﻓ َﻴ ُﻘﻮ ُل ‪َ :‬ﻟ ْﺴ ُﺖ ُﻫﻨَﺎ ُﻛ ْﻢ‪ ،‬ا ْﺋ ُﺘﻮا ُﻣﻮ َﺳﻰ‪َ ،‬ﻋ ْﺒ ًﺪا َﻛ ﱠﻠ َﻤ ُﻪ ا ُﷲ َو َأ ْﻋ َﻄﺎ ُه اﻟ ﱠﺘ ْﻮ َرا َة‪َ ،‬ﻓ َﻴ ْﺄ ُﺗﻮ َﻧ ُﻪ َﻓ َﻴ ُﻘﻮ ُل ‪َ :‬ﻟ ْﺴ ُﺖ ُﻫﻨَـﺎ ُﻛ ْﻢ‪َ ،‬و َﻳـ ْﺬ ُﻛ ُﺮ َﻗ ْﺘـ َﻞ‬ ‫اﻟ ﱠﻨ ْﻔ ِﺲ ﺑِ َﻐ ْ ِﲑ َﻧ ْﻔ ٍﺲ‪َ ،‬ﻓ َﻴ ْﺴ َﺘ ِﺤﻲ ِﻣ ْﻦ َر ﱢﺑ ِﻪ‪َ ،‬ﻓ َﻴ ُﻘﻮ ُل ‪ :‬ا ْﺋ ُﺘﻮا ِﻋﻴ َﺴﻰ َﻋ ْﺒﺪ اﷲِ َو َر ُﺳﻮ َﻟ ُﻪ‪َ ،‬و َﻛ ِﻠ َﻤ َﺔ اﷲُ َو ُرو َﺣ ُﻪ‪َ ،‬ﻓ َﻴ ُﻘﻮ ُل ‪َ :‬ﻟ ْﺴ ُﺖ ُﻫ َﻨﺎ ُﻛ ْﻢ‪ ،‬ا ْﺋ ُﺘﻮا ُ َﳏ ﱠﻤ ًﺪا‬ ‫َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪َ ،‬ﻋ ْﺒ ًﺪا َﻏ َﻔ َﺮ ا ُﷲ َﻟ ُﻪ َﻣﺎ َﺗ َﻘ ﱠﺪ َم ِﻣ ْﻦ َذ ْﻧﺒِ ِﻪ َو َﻣﺎ َﺗ َﺄ ﱠﺧ َﺮ‪َ ،‬ﻓ َﻴ ْﺄ ُﺗﻮ ِﲏ‪َ ،‬ﻓ َﺄ ْﻧ َﻄﻠِ ُﻖ َﺣ ﱠﺘﻰ َأ ْﺳ َﺘ ْﺄ ِذ َن َﻋ َﲆ َر ﱢﰊ‪َ ،‬ﻓ ُﻴ ْﺆ َذ َن ِﱄ‪َ ،‬ﻓﺈِ َذا َر َأ ْﻳ ُﺖ َر ﱢﰊ‬ ‫َو َﻗ ْﻌ ُﺖ َﺳﺎ ِﺟ ًﺪا‪َ ،‬ﻓ َﻴ َﺪ ُﻋﻨِﻲ َﻣﺎ َﺷﺎ َء ا ُﷲ‪ُ ،‬ﺛ ﱠﻢ ُﻳ َﻘﺎ ُل ‪ :‬ا ْر َﻓ ْﻊ َر ْأ َﺳ َﻚ َو َﺳ ْﻞ ُﺗ ْﻌ َﻄ ْﻪ‪َ ،‬و ُﻗ ْﻞ ُﻳ ْﺴ َﻤ ْﻊ َوا ْﺷ َﻔ ْﻊ ُﺗ َﺸ ﱠﻔ ْﻊ‪َ ،‬ﻓ َﺄ ْر َﻓ ُﻊ َر ْأ ِﳼ‪َ ،‬ﻓ َﺄ ْ َﲪﺪ ُه ﺑِ َﺘ ْﺤ ِﻤﻴـ ٍﺪ‬ ‫ُﻳ َﻌ ﱢﻠ ُﻤﻨِﻴ ِﻪ‪ُ ،‬ﺛ ﱠﻢ َأ ْﺷ َﻔ ُﻊ َﻓ َﻴ ُﺤ ﱡﺪ ِﱄ َﺣﺪا‪َ ،‬ﻓ ُﺄ ْد ِﺧ ُﻠ ُﻬ ُﻢ ا َﳉﻨﱠ َﺔ‪ُ ،‬ﺛ ﱠﻢ َأ ُﻋﻮ ُد إِ َﻟ ْﻴ ِﻪ َﻓﺈِ َذا َر َأ ْﻳ ُﺖ َر ﱢﰊ ِﻣ ْﺜ َﻠ ُﻪ‪ُ ،‬ﺛ ﱠﻢ َأ ْﺷ َﻔ ُﻊ َﻓ َﻴ ُﺤ ﱡﺪ ِﱄ َﺣﺪا‪َ ،‬ﻓ ُﺄ ْد ِﺧ ُﻠ ُﻬ ُﻢ ا َﳉﻨﱠـ َﺔ‪ُ ،‬ﺛـ ﱠﻢ‬ ‫َأ ُﻋﻮ ُد اﻟ ﱠﺮاﺑِ َﻌ َﺔ‪َ ،‬ﻓ َﺄ ُﻗﻮ ُل َﻣﺎ َﺑ ِﻘ َﻲ ِﰲ اﻟ ﱠﻨﺎ ِر إِ ﱠﻻ َﻣ ْﻦ َﺣ َﺒ َﺴ ُﻪ اﻟ ُﻘ ْﺮآ ُن‪َ ،‬و َو َﺟ َﺐ َﻋ َﻠ ْﻴ ِﻪ ا ُﳋ ُﻠﻮ ُد\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (65) ،(915/2) :‬ﻛِ َﺘـﺎب َﺗ ْﻔ ِﺴـ ِﲑ اﻟ ُﻘـ ْﺮآ ِن‪ُ (2) ،‬ﺳـﻮ َرة اﻟ َﺒ َﻘـ َﺮة‪َ (1) ،‬ﺑـﺎ ُب َﻗـ ْﻮ ِل اﷲِ ‪B A @ :‬‬ ‫‪ ،(4476) ،C‬وا ْﻧ ُﻈ ْﺮ ا ْﻷَ ْر َﻗﺎم ‪َ ،(7516 ،7510 ،7440 ،6565) :‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪ِ (1) ،(107‬ﻛ َﺘﺎب ا ْ ِﻹﻳ َﲈ َن‪(84) ،‬‬ ‫َﺑﺎ ُب َأ ْد َﻧﻰ َأ ْﻫ ِﻞ ا َْﳉ ﱠﻨ ِﺔ َﻣﻨْ ِﺰ َﻟ ًﺔ ﻓِﻴ َﻬﺎ‪ ،(193 /326 - 322) ،‬ﻛﻼﳘﺎ ﻣﻦ ﻃﺮق َﻋ ْﻦ َأ َﻧ ِﺲ ْﺑ ِﻦ َﻣﺎ ِﻟﻚ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪.‬‬ ‫)‪َ (7‬واﻟ ﱠﺪﻟِﻴﻞ َﻋ َﲆ َذﻟِ َﻚ َﻗ ْﻮ ُل ا ِﷲ َﺗ َﻌـﺎ َﱃ ‪0/.-,+*) ('&%$#\"!  :‬‬ ‫‪) ،21‬اﻟﺰﻣﺮ ‪=.(75 :‬‬ ‫‪126‬‬

‫‪) wv‬اﻹﴎاء ‪ ،(100 :‬ﺑﻘﻮﻟ ــﻪ ‪) NMLKJ I(4) HGF :‬اﻹﴎاء ‪:‬‬ ‫‪َ ،(98‬ﻓ َﻘﺎ َل ‪ :‬ﻷَ ﱠﳖﻢ ﺑﺨﻠﻮا ﺑﺎﻹﻳ َﲈ ِن واﻹﻗﺮا ِر ﺑﺎﻟﺒﻌ ِﺚ‪ ،‬ﻓﻬﻢ ﺑﺎﻷﻣﻮال)‪ (5‬أﺑﺨﻞ‪ ،‬ﻳـﺪ ﱡل ﻋﻠﻴـﻪ َﻣـﺎ ِﰲ اﻟ َﺼـ ِﺤﻴﺤﲔ‪َ ،‬ﻋـﻦ‬ ‫َأ َﻧ ٍﺲ‪َ ،‬ﻗﺎ َل‪َ :‬ﻳ ُﻘﻮ ُل ا ُﷲ َﺗ َﻌﺎ َﱃ ِﻷَ ْﻫ َﻮ ِن َأ ْﻫ ِﻞ اﻟ ﱠﻨﺎ ِر َﻋ َﺬا ًﺑﺎ ‪َ \" :‬ﻟ ْﻮ َأ ﱠن َﻟ َﻚ َﻣﺎ ِﰲ ا ْﻷَ ْر ِض ِﻣ ْﻦ َ ْﳾ ٍء َأ ُﻛ ْﻨ َﺖ َﺗ ْﻔﺘَ ِﺪي ﺑِـ ِﻪ؟\" َﻓﻴ ُﻘـﻮ ُل‬ ‫‪َ :‬ﻧ َﻌـ ْﻢ‪َ ،‬ﻓﻴ ُﻘـﻮ ُل ‪َ \" :‬أ َر ْد ُت ِﻣﻨْـ َﻚ َأ ْﻫـ َﻮ َن ِﻣـ ْﻦ َذﻟِـ َﻚ‪َ ،‬و َأ ْﻧـ َﺖ ِﰲ ُﺻـ ْﻠ ِﺐ َأﺑِﻴـ َﻚ آ َد َم َأ ْن َﻻ ُﺗ ْ ِﴩـ َك ِﰊ َﺷـﻴْ ًﺌﺎ‪َ ،‬ﻓﺄَ َﺑﻴْـ َﺖ إِ ﱠﻻ‬ ‫ﻓـــﻼ زا َل ﳐﺼﻮ ًﺻـــﺎ ِﻣـــ َﻦ اﷲِ‬ ‫اﻟ ﱢ ْﴩ َك\")‪ .(6‬ﻓ ُﻘ ْﻠ ُﺖ أﻧﺎ ِﰲ اﳊﺎل ارﲡﺎﻻً ‪:‬‬ ‫ﺑﺪﳞ ُﺘــﻪ ﺗﻌﻠـــﻮ رؤﻳــ َﺔ ﻏـــﲑه‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ ﻗﻮﻟﻪ ِﰲ ﻗﻮ ِل ا َﳌ َﻠ ِﻚ ﺣﺎﴐ ﳎﻠﺲ اﻟﺬﻛﺮ ‪َ :‬ﺑﻳﺎﺎﻟ َ َرﻔ ﱢب َﻓ ِﻤ ْﻨ ُﻬ ْﻢ ُﻓﻼن َﻟﻴْ َﺲ ِﻣـ ْﻨ ُﻬ ْﻢ ِإِﻞﱠﻧـ َﲈ َﺟـﺎ َء َِﳊﺎ َﺟـ ٍﺔ‪...‬‬ ‫ا َْﳊ ِﺪﻳﺚ)‪ : (7‬ﱂ ﻳﻘﺼﺪ اﳌﻠﻚ إﺧﺮاﺟﻪ‪ ،‬إ ﱠﻧ َﲈ ﻗﺼﺪ إدﺧﺎﻟﻪ ﺑﺎﻟﻨﺺ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ِﰲ َﺣ ِﺪﻳﺚ \" َأ ْذ َﻧ َﺐ َﻋﺒْ ٌﺪ َذ ْﻧﺒًﺎ\"‪ ،‬ﺗﻔﺴ ًﲑا َﳌﺎ ِﰲ آﺧﺮه ﻣﻦ ﻗﻮﻟﻪ ‪ِ \" :‬ﻟ َﻴ ْﻌ َﻤ ْﻞ َﻋﺒْـﺪي َﻣـﺎ َﺷـﺎ َء\")‪،(8‬‬ ‫ﻣ َﻌﻨﺎه َﻣﺎ دﻣ َﺖ ُﺗ ْﺬﻧِ ُﺐ َو َﺗﺘُﻮ ُب‪ ،‬ﻓﺄﻧﺎ أﻏﻔ ُﺮ اﻟ ﱡﺬ ُﻧﻮب‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ ﺑِ َﺨ ﱢﻄ ِﻪ َﻋ َﲆ ﺣﻮاﳾ ﳐﺘﴫـ اﻟﺴـﻨﻦ)‪ (1‬ﻟﻠﺤـﺎﻓﻆ اﻟﺰﻛـﻲ َﻋ ْﺒـ ِﺪ اﻟﻌﻈـﻴﻢ اﳌﻨـﺬري‪ِ ،‬ﰲ‬ ‫َﺣ ِﺪﻳ ِﺚ أﰊ َﺳ ِﻌﻴﺪ اﳋﺪري‪َ ،‬ﻗﺎ َل ‪َ :‬ﻗـﺎ َل رﺳـﻮ ُل اﷲِ َﺻـ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ ‪\" :‬اﻟ ﱠﺼـ َﻼة ِﰲ َ َﲨﺎ َﻋـ ٍﺔ َﺗ ْﻌـ ِﺪ ُل َ ْﲬ ًﺴـﺎ‬ ‫=)‪ُ (1‬ﻫ َﻮ َأ ُﺑﻮ َﻋ ْﺒﺪ اﷲِ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟﺪاﺋﻢ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪852‬ﻫـ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ّﺴ ُﻴﻮ ِﻃ ّﻲ ‪َ :‬ﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ ‪َ :‬ﻛﺎ َن أﻓﻀ َﻞ اﳊﻨﺎﺑﻠﺔ ﺑﺎﻟﺪﻳﺎر اﳌِ ْ ِﴫ ّﻳﺔ ﺑﺎﻟ َﻘﺎ ِﻫ َﺮة وأﺣﻘﻬﻢ ﺑﻮﻻﻳﺔ اﻟ َﻘ َﻀﺎء‪ ،‬وإﻧ َﲈ ﻧﻘﻞ اﺑ ُﻦ َﺣ َﺠـﺮ َﻫـ َﺬا‬ ‫اﻟﻜﻼم َﻋﻦ اﺑﻦ اﳊﺠﻲ‪ ،‬وﻟﻴﺲ ﻫﻮ ﻣﻦ ﻗﻮل اﺑﻦ ﺣﺠﺮ‪ ،‬ووﺻﻒ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﺑﺎﻟ ﱠﺸ ْﻴﺦ اﻟﻌﺎﱂ اﳌﺤﻘﻖ‪ ،‬ﻣﻔﺘﻲ اﳌﺴﻠﻤﲔ‪َ ،‬ﲨﺎل اﳌﺪرﺳﲔ‪.‬‬ ‫ا ْﻧ ُﻈـ ْﺮ ‪ :‬إِ ْﻧ َﺒـﺎ َء اﻟ ُﻐﻤـﺮ‪ ،‬ﻻ ْﺑـ ِﻦ َﺣ َﺠـﺮ‪ ،(181 /4) ،‬و ُﺣ ْﺴـ َﻦ اﳌُ َﺤـﺎ َ َﴐ ِة‪ ،‬ﻟﻠ ّﺴـ ُﻴﻮﻃِ ّﻲ‪ ،(483/1) ،‬واﻟﻀـﻮ َء اﻟﻼﻣـﻊ‪ ،‬ﻟﻠ ﱠﺴـﺨﺎ ِو ّي‪،‬‬ ‫)‪.(224/9‬‬ ‫)‪ُ (2‬ﻫ َﻮ اﻟﻨﻬﺮ ا َﳌﺎد ﻣﻦ اﻟ َﺒ ْﺤﺮ اﳌﺤﻴﻂ‪ ،‬اﺧﺘﴫه ﻣﻦ اﻟ َﺒ ْﺤﺮ اﳌﺤﻴﻂ ِﰲ اﻟ ﱠﺘ ْﻔ ِﺴﲑ‪.‬‬ ‫)‪ (3‬ﻛﺘﺒﺖ ِﰲ اﳌﺨﻄﻮط \"إذن\"‪ ،‬ﺧﻄﺄ‪.‬‬ ‫)‪ (4‬ﺗﻜﻤﻠﺔ اﻵﻳﺔ ‪ NMLKJ‬ﻣﻦ )ب( أ ﱠﻣﺎ ِﰲ )أ( ﻛﺘﺐ ﻛﻠﻤﺔ اﻵﻳﺔ‪ ،‬ﻳ َﻌﻨﻲ ﺑﺎﻗﻲ اﻵﻳﺔ‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﺑﺎﻹﻳ َﲈن\"‪.‬‬ ‫)‪َ (6‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (60) :‬ﻛِ َﺘﺎب َأ َﺣﺎ ِدﻳﺚ اﻷﻧﺒِ َﻴﺎ ِء‪َ (1) ،‬ﺑﺎ ُب َﺧ ْﻠ ِﻖ آ َد َم َﺻ َﻠ َﻮا ُت اﷲِ َﻋ َﻠ ْﻴ ِﻪ َو ُذ ﱢر ﱠﻳﺘِ ِﻪ‪ ،(3334) ،‬وﺑـﺮﻗﻢ ‪،(6557) :‬‬ ‫َﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪ِ (51) :‬ﻛ َﺘﺎب ﺻﻔﺔ اﻟﻘﻴﺎﻣﺔ واﳉﻨﺔ واﻟﻨﺎر‪َ (10) ،‬ﺑﺎ ُب َﻃ َﻠ ِﺐ ا ْﻟ َﻜﺎﻓِ ِﺮ ا ْﻟ ِﻔـ َﺪا َء ﺑِ ِﻤـ ْﻞ ِء ا َﻷ ْر ِض َذ َﻫ ًﺒـﺎ‪،(2805 /51) ،‬‬ ‫ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ُﺷ ْﻌ َﺒ َﺔ‪َ ،‬ﻋ ْﻦ َأ ِﰊ ِﻋ ْﻤ َﺮا َن ا َﳉ ْﻮ ِ ﱢﲏ‪َ ،‬ﻋ ْﻦ َأ َﻧ ٍﺲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪َ (7‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (80) ،(1310/3) :‬ﻛِ َﺘﺎب اﻟ ﱠﺪ َﻋ َﻮا ِت‪َ (66) ،‬ﺑﺎ ُب َﻓ ْﻀ ِﻞ ذﻛﺮ ا ِﷲ َﻋ ﱠﺰ َو َﺟ ﱠﻞ‪ِ ،(6408) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا َﻷ ْﻋ َﻤـ ِﺶ‪،‬‬ ‫َﻋ ْﻦ َذ ْﻛ َﻮا َن َأ ِﰊ َﺻﺎﻟِ ٍﺢ‪َ ،‬ﻋـ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳـ َﺮ َة َر ِ َﴈ ا ُﷲ َﻋﻨْـ ُﻪ‪ ،‬ﺑِـ ِﻪ‪َ ،‬ﺻـ ِﺤﻴ ُﺢ ُﻣ ْﺴـﻠِﻢ ‪ (48) ،(1080) :‬ﻛِ َﺘـﺎب اﻟـ ﱢﺬ ْﻛ ِﺮ َواﻟـ ﱡﺪ َﻋﺎ ِء َواﻟ ﱠﺘ ْﻮ َﺑـ ِﺔ‬ ‫َوا ِﻻ ْﺳﺘِ ْﻐ َﻔﺎ ِر‪َ (8) ،‬ﺑﺎ ُب َﻓ ْﻀ ِﻞ َ َﳎﺎ ِﻟ ِﺲ اﻟ ﱢﺬ ْﻛ ِﺮ‪ ،(2689 /25) ،‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ُو َﻫ ْﻴ ِﺐ ﺑ ِﻦ َﺧﺎ ِﻟﺪ‪َ ،‬ﻋ ْﻦ َأ ِﰊ َﺻـﺎﻟِ ٍﺢ‪َ ،‬ﻋـ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳـ َﺮ َة‬ ‫َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ‪ ،‬ﺑِ ِﻪ‪.‬‬ ‫)‪َ (8‬ﺻـ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨـﺎ ِر ّي ‪ (97) :‬ﻛِ َﺘـﺎ ُب اﻟ ﱠﺘ ْﻮ ِﺣﻴـ ِﺪ‪َ (35) ،‬ﺑـﺎ ُب ﻗـﻮل اﷲِ َﺗ َﻌـﺎ َﱃ ‪،(7507) ،ÈÇ Æ Å Ä Ã :‬‬ ‫َﺻــ ِﺤﻴ ُﺢ ُﻣ ْﺴــﻠِﻢ ‪ (49) ،(1103) :‬ﻛِ َﺘــﺎ ُب اﻟ ﱠﺘ ْﻮ َﺑــ ِﺔ‪َ (5) ،‬ﺑــﺎ ُب َﻗ ُﺒــﻮ ِل اﻟ ﱠﺘ ْﻮ َﺑــ ِﺔ ِﻣــ َﻦ اﻟــ ﱡﺬ ُﻧﻮ ِب َوإِ ْن َﺗ َﻜــ ﱠﺮ َر ِت اﻟــ ﱡﺬ ُﻧﻮ ُب َواﻟ ﱠﺘ ْﻮ َﺑــ ُﺔ‪،‬‬ ‫)‪ ،(2758/29،30‬ﻛِ َﻼ ُ َﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ إِ ْﺳ َﺤﺎق ْﺑ ِﻦ َﻋ ْﺒﺪ اﷲِ ْﺑ ِﻦ َأ ِﰊ َﻃ ْﻠ َﺤ َﺔ‪َ ،‬ﻋ ْﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ْﺑ ِﻦ َأ ِﰊ ُﻋ ْﻤ ِﺮة‪َ ،‬ﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة‪ ،‬ﺑﻪ‪=.‬‬ ‫‪127‬‬

‫َو ِﻋ ْ ِﴩﻳ َﻦ َﺻ َﻼة‪َ ،‬ﻓﺈِ َذا َﺻ ﱠﻼ َﻫﺎ ِﰲ َﻓ َﻼةٍ َﻓ َﺄ َﺗ ﱠﻢ ُر ُﻛﻮ َﻋ َﻬﺎ َو ُﺳ ُﺠﻮ َد َﻫﺎ َﺑ َﻠ َﻐ ْﺖ َ ْﲬ ِﺴ َﲔ َﺻ َﻼة)‪َ ،\"(2‬ﻗﺎ َل َأ ُﺑﻮ َدا ُو َد ‪َ :‬ﻗﺎ َل َﻋ ْﺒ ُﺪ‬ ‫ا ْﻟ َﻮا ِﺣ ِﺪ ْﺑ ُﻦ ِز َﻳﺎ ٍد ِﰲ ا َْﳊ ِﺪﻳﺚ \" َﺻ َﻼ ُة اﻟ ﱠﺮ ُﺟ ِﻞ ِﰲ ا ْﻟ َﻔـ َﻼةِ ُﺗ َﻀـﺎ َﻋ ُﻒ َﻋـ َﲆ َﺻـ َﻼﺗِ ِﻪ ِﰲ ا َْﳉ َﲈ َﻋـ ِﺔ\"‪َ ،‬و َﺳـﺎ َق ا َْﳊـ ِﺪﻳﺚ‪،‬‬ ‫و َأ ْﺧ َﺮ َﺟ ُﻪ اﺑ ُﻦ َﻣﺎ َﺟﻪ ﳐﺘ ًﴫا)‪.(2)(1‬‬ ‫=)‪ (1‬أي ﺳﻨﻦ َأ ِﰊ داود‪.‬‬ ‫)‪ُ (2‬ﺳﻨَ ُﻦ َأ ِﰊ َدا ُود‪):‬ص‪ِ (2) ،(93‬ﻛ َﺘﺎ ُب اﻟ ﱠﺼ َﻼة‪َ (49) ،‬ﺑﺎ ُب َﻣﺎ َﺟﺎ َء ِﰲ َﻓ ْﻀ ِﻞ ا َْﳌ ْ ِﴚ إِ َﱃ اﻟ ﱠﺼ َﻼة‪.(560) ،‬‬ ‫َﻗﺎ َل َأ ُﺑﻮ داود ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ ُ َﳏ ﱠﻤﺪ ْﺑ ُﻦ ِﻋﻴ َﺴﻰ‪َ ،‬ﺣ ﱠﺪ َﺛ َﻨﺎ َأ ُﺑﻮ ُﻣ َﻌﺎ ِو َﻳ َﺔ‪َ ،‬ﻋﻦ ِﻫ َﻼ ِل ْﺑ ِﻦ َﻣ ْﻴ ُﻤﻮ ٍن‪َ ،‬ﻋﻦ َﻋ َﻄﺎ ِء ْﺑ ِﻦ َﻳ ِﺰﻳ َﺪ‪َ ،‬ﻋﻦ َأ ِﰊ َﺳ ِﻌﻴﺪ ا ُْﳋ ْﺪ ِر ﱢي‪َ ،‬ﻗـﺎ َل ‪:‬‬ ‫َﻗﺎ َل َر ُﺳﻮ ُل ا ِﷲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪...:‬ا َْﳊ ِﺪﻳﺚ‪.‬‬ ‫دراﺳﺔ رﺟﺎل اﻹﺳﻨﺎد ‪:‬‬ ‫ُ َﳏ ﱠﻤﺪ ْﺑ ُﻦ ِﻋﻴ َﺴﻰ‪ ،‬اﳌَ ْﻌ ُﺮو ُف ﺑِﺎ ْﺑ ِﻦ اﻟ ﱠﻄ ﱠﺒﺎع ‪ :‬ﺛِ َﻘﺔ‪ ،‬وﻻ ﻳﻀﲑه َﻣﺎ وﺻﻔﻪ ﺑﻪ َأ ُﺑﻮ داود واﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ ﺑﺎﻟﺘﺪﻟﻴﺲ‪ ،‬ووﺿﻊ اﺑﻦ َﺣ َﺠﺮ ﻟﻪ أﻳ ًﻀﺎ ِﰲ‬ ‫اﳌﺮﺗﺒﺔ اﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻘﺪ ﴏح ﻫﻨﺎ ﺑﺎﻟﺴ َﲈع َﻋﻦ َﺷ ْﻴﺨﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،(38 /8) ،‬وﻋﻠ َﻞ ا َْﳊ ِﺪﻳﺚ‪ِ ،(215 /2) ،‬ﻛ َﻼ ُ َﳘـﺎ ﻻ ْﺑـ ِﻦ َأ ِﰊ َﺣـﺎﺗِﻢ‪ ،‬واﻟ ﱢﺜ َﻘـﺎ ِت‪ ،‬ﻻﺑـﻦ ِﺣ ﱠﺒـﺎن‪،(65/9) ،‬‬ ‫و ُﺳ َﺆا َﻻ ِت ا َﳊﺎ ِﻛﻢ اﻟﻨﻴﺴﺎﺑﻮري ﻟﻠ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪) ،‬ص‪ ،(271‬و َﺗـﺎ ِرﻳ َﺦ َﺑ ْﻐـ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴـﺐ اﻟ َﺒ ْﻐـ َﺪادي‪ ،(396 /2) ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟﻜـ َﲈل‪،‬‬ ‫ﻟﻠﻤﺰي‪ ،(258 /26) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(209 /2) ،‬و َﺗ َﻘ ِﺮﻳـ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪ ،(6210) ،‬وﺗﻌﺮﻳـ َﻒ أﻫـﻞ اﻟﺘﻘـﺪﻳﺲ ﺑﻤﺮاﺗـﺐ‬ ‫اﳌﻮﺻﻮﻓِﲔ ﺑﺎﻟﺘﺪﻟﻴﺲ‪ ،‬ﻛِ َﻼ ُ َﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪) ،‬ص ‪.(150‬‬ ‫َأ ُﺑﻮ ﻣﻌﺎوﻳﺔ اﻟﴬﻳﺮ ‪ُ :‬ﻫ َﻮ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﺧﺎزم اﻟﺘﻤﻴﻤﻰ اﻟﺴﻌﺪى‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪295‬ﻫـ‪.‬‬ ‫َو ﱠﺛ َﻘ ُﻪ اﺑ ُﻦ ﺳﻌﺪ‪َ ،‬و َزا َد ‪َ :‬ﻛﺜِﲑ ا َْﳊ ِﺪﻳﺚ ﻳﺪﻟﺲ و َﻛﺎ َن ُﻣ ْﺮﺟ ًﻴﺎ‪ ،‬و َﻗ ِﺮﻳ ًﺒﺎ ﻣﻦ ﻗﻮﻟِ ِﻪ َﻗﺎ َل ﻳﻌﻘﻮب ﺑﻦ ﺷﻴﺒﺔ‪ ،‬وﻛﺬا َو ﱠﺛ َﻘـﻪ اﻟ ِﻌ ْﺠـِ ّﲇ‪ ،‬واﻟﻨﱠ َﺴـﺎ ِﺋ ّﻲ‪،‬‬ ‫واﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪َ ،‬و َزا َد ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪ :‬ﻣﻦ اﻟﺮﻓﻌﺎء‪ ،‬واﻟ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،‬و َﻗﺎ َل ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪ :‬ﱂ ﻳﺘﻌﺮض إﻟﻴﻪ أﺣﺪ‪ ،‬وﻛـﺬا اﺑـﻦ َﺣ َﺠـﺮ‪َ ،‬و َزا َد ‪:‬‬ ‫أﺣﻔﻆ اﻟﻨﺎس ﳊﺪﻳﺚ اﻷﻋﻤﺶ ‪ ،‬وﻗﺪ ﳞﻢ ِﰲ َﺣ ِﺪﻳﺚ ﻏﲑه‪.‬‬ ‫َو َﻗﺎ َل ﻓِﻴﻪ اﺑ ُﻦ ِﺣ ﱠﺒﺎن ‪َ \" :‬ﻛﺎ َن ﺣﺎﻓ ًﻈﺎ ﻣﺘﻘ ًﻨﺎ‪ ،‬و َﻟﻜِ ﱠﻨ ُﻪ َﻛﺎ َن ﻣﺮﺟ ًﺌﺎ\"‪.‬‬ ‫و َﻗﺎ َل َأ ْ َﲪﺪ ﺑﻦ َﺣ ْﻨ َﺒﻞ ‪َ :‬أ ُﺑﻮ ﻣﻌﺎوﻳﺔ اﻟﴬﻳﺮ ِﰲ َﻏـ ْﲑ َﺣـ ِﺪﻳﺚ اﻷﻋﻤـﺶ ُﻣ ْﻀـ َﻄ ِﺮب ﻻ ﳛﻔﻈﻬـﺎ ﺣﻔ ًﻈـﺎ ﺟﻴـ ًﺪا‪ ،‬ووﺻـﻔﻪ اﺑـﻦ ِﺧـ َﺮاش‬ ‫ﺑﺎﻟ َﺼ ُﺪوق و ُﻫﻮ ِﰲ اﻷﻋﻤﺶ ﺛِ َﻘﺔ‪ ،‬و ِﰲ َﻏ ْﲑ اﻷﻋﻤﺶ ﻓِﻴﻪ اﺿﻄﺮاب‪.‬‬ ‫و َﻗﺎ َل ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ‪َ \" :‬ﻛﺎ َن َأ ُﺑﻮ ﻣﻌﺎوﻳﺔ ﻳ َﻌﻨﻰ اﻟﴬﻳﺮ ﻳﻤﻴﻞ إِ َﱃ اﻹرﺟﺎء\"‪َ ،‬و َﻗﺎ َل َأ ُﺑﻮ داود ‪َ :‬ﻛﺎ َن رﺋﻴ َﺲ اﳌﺮﺟﺌﺔ ﺑﺎﻟﻜﻮﻓﺔ‪.‬‬ ‫وﻗﺪ َﻗﺎ َل ُﻫ َﻮ َﻋﻦ ﻧﻔﺴﻪ ‪ :‬ﻛﻞ َﺣ ِﺪﻳﺚ أﻗﻮل ﻓِﻴﻪ ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ ﻓ ُﻬ َﻮ َﻣﺎ ﺣﻔﻈﺘﻪ ﻣﻦ ِ ﱢﰲ ا ُﳌ َﺤ ﱢﺪث‪ ،‬و َﻣﺎ ﻗﻠﺖ ‪َ :‬و َذ َﻛ َﺮ ﻓﻼن ﻓ ُﻬ َﻮ َﻣﺎ ﱂ أﺣﻔـﻆ ﻣـﻦ‬ ‫ﻓِﻴﻪ وﻗﺮئ َﻋ َ ّﲇ ﻣﻦ ِﻛ َﺘﺎب‪ ،‬ﻓﻌﺮﻓﺘﻪ ﻓﺤﻔﻈﺘﻪ ﳑﱠﺎ ﻗﺮئ ﻋﲇ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻫﻮ ﺛﻘﺔ‪ ،‬و ُﻳ ْﺆ َﺧ ُﺬ ﻣﺎ ﻗﺎﻟﻪ ﻋﻦ َﻧ ْﻔ ِﺴ ِﻪ‪ ،‬وﻫﻮ ﻫﻨﺎ ﻗﺎل ﺣﺪﺛﻨﺎ‪ ،‬وإن ﻛﺎن ﻫﻨﺎ ﻻ ﻳﺮوي ﻋﻦ اﻷﻋﻤﺶ ﻫﻨﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(515/8) ،‬وﻣﻌﺮﻓ َﺔ اﻟﺮﺟﺎل َﻋﻦ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﺑﻦ ﳏﺮز(‪ ،(158 /1) ،‬و ِﻋ َﻠـ َﻞ أﲪـﺪ‬ ‫)رواﻳﺔ اﺑﻨﻪ ﻋﺒﺪ اﷲ(‪ ،(374 /2) ،‬وا َْﳉ ْﺮ َح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(246 /7) ،‬واﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻ ْﺑـ ِﻦ ِﺣ ﱠﺒـﺎن‪ ،(442/7) ،‬وﺳـﻨ َﻦ‬ ‫اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪ ،(315 /1) ،‬واﳌﺆﺗﻠ َﻒ واﳌﺨﺘﻠـﻒ‪ ،‬ﻟﻠـ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ‪ ،(655 /2) ،‬و َﺗـﺎ ِرﻳ َﺦ َﺑ ْﻐـ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴـﺐ اﻟ َﺒ ْﻐـ َﺪادي‪،(242/5) ،‬‬ ‫و َﺗ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔـﺎظ‪ ،(294/1) ،‬وﻣﻴـﺰا َن اﻻﻋﺘـﺪال‪ ،(428 /7) ،‬ﻛِ َﻼ ُ َﳘـﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬـ ِﺬﻳﺐ‪َ ،(126 /7) ،‬و َﺗ َﻘ ِﺮﻳـ َﺐ‬ ‫اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(5841) ،‬ﻛِ َﻼ ُ َﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪=.‬‬ ‫‪128‬‬

‫َﻓ َﻘﺎ َل ‪ :‬ﻓﺄ ﱠﻳ َﺪه َﻣﺎ َﻗﺎ َل َﻋ ْﺒ ُﺪ اﻟ َﻮا ِﺣﺪ‪/16 ،‬أ َﻏ ْﲑ ُﻣ َﺴ ﱠﻠﻢ ﻟﻪ‪ ،‬وإﻧ َﲈ اﳌﺮاد أ ﱠن ﻟﻠﻤﺼﲇ ﺣﺎﻟﺘﲔ ‪َ :‬ﺣﺎﻟَﺔ ﲨﻊ‪ ،‬و َﺣﺎ َﻟـﺔ‬ ‫اﻧﻔﺮاد‪ ،‬ﻓﺈذا َﻛﺎ َن ﳎﻤ ًﻌﺎ ﻓﻠﻪ اﻷﺟﺮ اﳌﻨﻔﺼﻞ ﺑﻪ ﻟﻴﻠﺔ اﻹﴎاء ِﰲ َﻗ ْﻮ ِﻟ ِﻪ َﺗ َﻌﺎ َﱃ ‪ِ \" :‬ﻫ َﻲ َ ْﲬ ٌﺲ‪َ ،‬و ِﻫـ َﻲ َ ْﲬ ُﺴـﻮ َن\")‪ ،(3‬ﻓﺠﻌـﻞ‬ ‫ا ُﷲ ﻣﻦ ﻓﻀﻠِ ِﻪ ﻟﻜﻞ َﺻ َﻼ ٍة اﻷﺟ َﺮ اﻟﱠ ِﺬي ﻟﻠﺨﻤﺲ‪ ،‬ﻓﻠﻠﻤﻨﻔﺮ ِد َﻏ ْﲑ اﳌﻌﺪود ﻣﻦ َذ ِﻟ َﻚ اﻟﻨﺼﻒ‪ ،‬ﻟﻌﺪم إﻛ َﲈﻟﻪ َﺣﺎﻟَﺔ اﻟ ﱠﺼ َﻼة‬ ‫ﺑﺎﳉ َﲈﻋﺔ‪ ،‬و َﻛﺎ َن ﻟﻠﻤﺠﻤﻊ ﳎﻤﻮع َذﻟِ َﻚ و ُﻫ َﻮ ﲬﺴﻮن ﻧﻌﱪ َﻋﻨﻬﺎ ﻣﺮة ﺑﺎﻟﺪرﺟﺔ‪ ،‬وﻣﺮة ﺑﺎﻟ ﱠﺼ َﻼة‪ ،‬و َﻛﺎ َن ﻟﻠﻤﻨﻔﺮد اﳌﻌﺬور‬ ‫ﺑﺎﻟ ﱠﺼ َﻼة ﲨﻴﻊ َﻣﺎ ﻟﻠﻤﺠﻤﻮع‪ ،‬و ُﻫ َﻮ ﲬﺴﻮن درﺟﺔ إﳊﺎ ًﻗـﺎ ﻟـﻪ ﺑـﺎﳌﺠﻤﻊ‪ ،‬ﻓ َﻬـ َﺬا ﻣـﻦ اﻹﳊـﺎ ِق ﺑﻔﻀـ ِﻞ اﷲ َﺗ َﻌـﺎ َﱃ َﻋـ َﲆ‬ ‫=ﻫﻼل ﺑﻦ ﻣﻴﻤﻮن ‪ُ :‬ﻫ َﻮ َﻏ ْﲑ ﻫﻼل َأ ُﺑﻮ ﻇﻼل اﻟ َﻘ ْﺴ َﻤِ ّﲇ‪ ،‬ﻛ َﲈ ﻓﺮق ﺑﻴﻨﻬ َﲈ اﻟ ُﺒ َﺨﺎ ِر ّي‪.‬‬ ‫َو ﱠﺛ َﻘﻪ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ‪َ ،‬و َذ َﻛ َﺮه اﺑﻦ ِﺣ ﱠﺒﺎن ِﰲ اﻟ ﱢﺜ َﻘﺎت‪.(572 /7) ،‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺬ َﻫﺒِ ّﻲ ‪َ :‬ﺻ ُﺪوق‪ ،‬وﻛﺬا اﺑﻦ َﺣ َﺠﺮ‪.‬‬ ‫َو َﺿ ﱠﻌ َﻔ ُﻪ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ِﰲ ﻣﻮﺿﻊ آﺧﺮ‪ ،‬وأﺿﺎف ‪َ :‬ﻟ ْﻴ َﺲ ﺑﴚء‪َ ،‬و َﻗﺎ َل َﻣ ﱠﺮة ‪ :‬ﺻﺎﻟﺢ‪ ،‬وﻛﺬا ﺿﻌﻔﻪ اﻟﻨﱠ َﺴﺎ ِﺋ ّﻲ‪َ ،‬و َﻗﺎ َل َﻣ ﱠﺮة ‪َ :‬ﻟ ْﻴ َﺲ ﺑﻪ ﺑﺄس‪،‬‬ ‫واﻷزدي‪.‬‬ ‫وأﺟﺎب َأ ُﺑﻮ َﺣﺎﺗِﻢ ﺑﺄﻧﻪ َﻟ ْﻴ َﺲ ﺑﺎﻟﻘﻮى‪ُ ،‬ﻳﻜﺘ ُﺐ َﺣ ِﺪﻳﺜ ُﻪ‪َ ،‬و َﻗﺎ َل اﺑﻦ ِﺣ ﱠﺒﺎن ‪ :‬ﳜﺎﻟﻒ وﳞﻢ‪َ ،‬و َﻗﺎ َل اﺑ ُﻦ ﻋﺪي ‪ :‬ﻋﺎﻣﺔ َﻣـﺎ ﻳـﺮوي َﻣـﺎ ﻻ ﻳﺘﺎﺑﻌـﻪ‬ ‫اﻟ ﱢﺜ َﻘﺎت ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ َﺻ ُﺪوق‪ ،‬ﻻ ﻳﺮﺗﻘﻲ ﻟﻠﺜﻘﺔ ﻧﻈ ًﺮا ﳌﻦ ﺿﻌﻔﻪ وﱂ ﻳﻘ ﱢﻮه وﻣﻦ وﳘﻪ‪ ،‬وﻻ ﻳﻨﺰل ﻟﻠﻀﻌﻴﻒ ﻧﻈ ًﺮا ﳌﻦ وﺛﻘﻪ وﺗﻮﺳﻂ ﻓﻴﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﻟﺪارﻣﻲ(‪) ،‬ص ‪ ،(225‬واﻟ َﺘﺎ ِرﻳ َﺦ اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺒﺨـﺎري‪ ،(205 /8) ،‬وا َْﳉـ ْﺮ َح َواﻟ ﱠﺘ ْﻌـ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ‬ ‫َﺣﺎﺗِﻢ‪ ،(76/9) ،‬وﻣﺸﺎﻫ َﲑ ﻋﻠ َﲈء اﻷﻣﺼﺎر‪ ،‬ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪) ،‬ص‪ ،(180‬واﻟﻜﺎﻣ َﻞ ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪ ،‬ﻻ ْﺑـ ِﻦ ﻋـﺪي‪ ،(120/7) ،‬و َ ْﲥـ ِﺬﻳ َﺐ‬ ‫ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(349 /30) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(342 /2) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(7347) ،‬‬ ‫َﻋ َﻄﺎ ُء ْﺑ ُﻦ َﻳ ِﺰﻳ َﺪ ‪ :‬ﻣﺘﻔﻖ َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻦ ﻛﻼم َأ ِﰊ زﻛﺮﻳﺎ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ ِﰲ اﻟﺮﺟﺎل )رواﻳﺔ اﺑﻦ ﻃﻬ َﲈن(‪) ،‬ص ‪ ،(53‬واﻟ ِﻌ َﻠ َﻞ‪ ،‬ﻻ ْﺑـ ِﻦ اﳌَـ ِﺪﻳﻨِ ّﻲ‪) ،‬ص ‪ ،(68‬وﻣﻌﺮﻓـ َﺔ‬ ‫اﻟ ﱢﺜ َﻘﺎت‪ ،‬ﻟﻠﻌﺠﲇ‪ ،(138 /2) ،‬واﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻﺑﻦ ِﺣ ﱠﺒﺎن‪ ،(200 /5) ،‬و َﺗﺎ ِرﻳ َﺦ أﺳ َﲈء اﻟ ﱢﺜ َﻘﺎت‪ ،‬ﻻ ْﺑـ ِﻦ ﺷـﺎﻫﲔ‪) ،‬ص‪ ،(247‬و َﺗ َﻘ ِﺮﻳـ َﺐ‬ ‫اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(4604) ،‬‬ ‫ﻗﻠﺖ ‪ :‬اﳊﺪﻳ ُﺚ إﺳﻨﺎ ُده ﺣﺴ ٌﻦ ﻳﺘﻘ ﱠﻮى إﱃ اﻟﺼﺤﻴﺢ ﻟﻐﲑه‪ ،‬ﻓﺎ َْﳊ ِﺪﻳﺚ َأ ْﺧ َﺮ َﺟ ُﻪ اﻟ ُﺒ َﺨﺎ ِر ّي ﺑﻠﻔﻆ ‪َ \" :‬ﺻ َﻼ ُة ا َﳉ َﲈ َﻋـ ِﺔ َﺗ ْﻔ ُﻀـ ُﻞ َﺻـ َﻼة اﻟ َﻔـ ﱢﺬ‬ ‫ﺑِ َﺨ ْﻤ ٍﺲ َو ِﻋ ْ ِﴩﻳ َﻦ َد َر َﺟ ًﺔ\"‪ِ (10) ،(134/1) ،‬ﻛ َﺘﺎب اﻷَ َذا ِن‪َ (30) ،‬ﺑﺎ ُب َﻓ ْﻀ ِﻞ َﺻ َﻼة ا َﳉ َﲈ َﻋ ِﺔ َو َﻛـﺎ َن اﻷَ ْﺳـ َﻮ ُد ‪\" :‬إِ َذا َﻓﺎ َﺗ ْﺘـ ُﻪ ا َﳉ َﲈ َﻋـ ُﺔ‬ ‫َذ َﻫ َﺐ إِ َﱃ َﻣ ْﺴ ِﺠ ٍﺪ آ َﺧﺮ\"‪ ،(646) ،...‬ﻣﻦ ﻃﺮﻳﻖ َﻋ ْﺒ ِﺪ ا ِﷲ ْﺑ ِﻦ َﺧ ﱠﺒﺎ ٍب َﻋ ْﻦ َأ ِﰊ َﺳ ِﻌﻴ ٍﺪ ا ُْﳋ ْﺪ ِر ﱢي رﴈ اﷲ ﻋﻨﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (1‬ﺳﻨ ُﻦ اﺑﻦ َﻣﺎﺟﻪ ‪) :‬ص‪ِ (4) ،(149‬ﻛ َﺘﺎب اﳌَْ َﺴﺎ ِﺟ ِﺪ َوا َْﳉ َﲈ َﻋﺔ‪َ (16) ،‬ﺑﺎ ُب َﻓ ْﻀ ِﻞ اﻟ ﱠﺼ َﻼة ِﰲ َ َﲨﺎ َﻋ ٍﺔ‪ ،(788) ،‬ﺑﺈﺳـﻨﺎ ٍد ﺻـﺤﻴ ٍﺢ َﻋـﻦ‬ ‫اﻟ ﱢﺜ َﻘﺔ ُ َﳏ ﱠﻤﺪ ﺑﻦ اﻟﻌﻼء ﺑﻦ ﻛﺮﻳﺐ‪َ ،‬أ ِﰊ ﻛﺮﻳﺐ‪َ ،‬ﻋﻦ َأ ِﰊ ﻣﻌﺎوﻳﺔ ﺑﻪ‪.‬‬ ‫)‪ْ ُ (2‬ﳐ َﺘ َﴫ ﺳﻨﻦ أﰊ داود‪.(295 ،294/1) ،‬‬ ‫)‪َ (3‬ﺻـ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨـﺎ ِر ّي ‪ (8) ،(79/1) :‬ﻛِ َﺘـﺎ ُب اﻟ ﱠﺼـ َﻼة‪َ (1) ،‬ﺑـﺎ ُب َﻛ ْﻴـ َﻒ ُﻓ ِﺮ َﺿـ ِﺖ اﻟ ﱠﺼـ َﻼة ِﰲ ا ِﻹ ْ َﴎا ِء؟ )‪ ،(349‬وا ْﻧ ُﻈـ ْﺮ رﻗـﻢ ‪:‬‬ ‫)‪َ ،(3342‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪ (1) :‬ﻛِ َﺘﺎ ُب ا ْ ِﻹﻳ َﲈ َن‪َ (74) ،‬ﺑـﺎ ُب ا ْ ِﻹ ْ َﴎا ِء ﺑِ َﺮ ُﺳـﻮ ِل ا ِﷲ َﺻـ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ إِ َﱃ اﻟ ﱠﺴـ َﲈ َوا ِت‪َ ،‬و َﻓـ ْﺮ ِض‬ ‫اﻟ ﱠﺼ َﻠ َﻮا ِت‪ِ ،(163/263) ،‬ﻛ َﻼ ُ َﳘﺎ ﻣﻌﻠ ًﻘﺎ‪َ ،‬ﲠ َﺬا اﻟﻠﻔﻆ‪.‬‬ ‫‪129‬‬

‫اﳌﻌﺬورﻳﻦ‪ ،‬ﻻ َأ ﱠﻧ ُﻪ ﻣﻔﻀﻞ َﻋ َﲆ اﳌﺠﻤﻊ‪ ،‬ﻛ َﲈ َﻗﺎ َل َﻋﺒْﺪ اﻟ َﻮا ِﺣﺪ ِﰲ ﻣﺴﻨﺪ َﻋ ْﺒﺪ ﺑﻦ ﲪﻴﺪ)‪َ \" : (1‬ﻓـﺈِ َذا َﺻـ ﱠﻼ َﻫﺎ ﺑِـﺄَ ْر ِض َﻓـ َﻼ ٍة‪،‬‬ ‫َﻓﺄَ َﺗ ﱠﻢ ُو ُﺿﻮ َء َﻫﺎ َو ُر ُﻛﻮ َﻋ َﻬﺎ َو ُﺳ ُﺠﻮ َد َﻫﺎ َﺑ َﻠ َﻐ ْﺖ َﺻ َﻼ ُﺗ ُﻪ َ ْﲬ ِﺴ َﲔ َد َر َﺟ ًﺔ\"‪ ،‬وﻓِﻴﻪ ِﰲ أوﻟﻪ ‪َ \" :‬ﺻـ َﻼ ُة اﻟ ﱠﺮ ُﺟـ ِﻞ ِﰲ َ َﲨﺎ َﻋـ ٍﺔ َﺗ ِﺰﻳـ ُﺪ‬ ‫َﻋ َﲆ َﺻ َﻼﺗِ ِﻪ َو ْﺣ َﺪ ُه َ ْﲬ ًﺴﺎ َو ِﻋ ْ ِﴩﻳ َﻦ َد َر َﺟ ًﺔ\")‪ ،(2‬و َﲠ َﺬا ﻳﻌﻠﻢ أ ﱠن رواﻳـ َﺔ أﰊ داود ﺗﻌـﺪل ﲬ ًﺴـﺎ وﻋﴩـﻳﻦ َﺻـ َﻼة‪ ،‬ﻣ َﻌﻨـﺎه‬ ‫زاﺋﺪة َﻋ َﲆ َﺻ َﻼة اﳌﻨﻔﺮد‪ ،‬اﻧﺘﻬﺖ‪.‬‬ ‫وﻣﻦ ﻧﻈﻤﻪ َﻣﺎ ﻧﻈﻤﻪ ِﰲ ﲨﻊ ﻣﻦ ﺟﻌ َﻞ ﻟﻪ اﻟ ﱠﻨﺒِ ﱡﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠﻴْ ِﻪ َو َﺳ ﱠﻠ َﻢ ﺳﻬﻤﻪ وأﺟﺮه ِﰲ ﺑﺪر‪ ،‬وﱂ ﳛﴬﻫﺎ ‪:‬‬ ‫وﺷــﺎﻫﺪﻫﺎ ﺑــﺎﳋﲑ ﻳﻌﻠــﻮ وﻳﻨﴫــ‬ ‫أﻻ إن َﺑــــ ْﺪ ًرا ِﰲ اﻟﻮﻗــــﺎع ﺗــــﺬﻛﺮ‬ ‫ﻣﻊ اﻟﺴﻬﻢ واﳌﻘﺼـﻮد ﻣـﻦ ذاك ﻳـﺆﺟﺮ‬ ‫ﻟﺬاك ﺗﺮى اﻷَ ْﺻ َﺤﺎب ﻃـﻼب أﺟﺮﻫـﺎ‬ ‫و ِﰲ ﻃﻠﺤــﺔ)‪ (4‬أﺟــﺮ وﺳــﻬﻢ ﻳﻘــﺮر‬ ‫ﻓﻌـﺜ َﲈن)‪ (3‬ﱂ ﳛﴬـ و ِﰲ اﻟـ ﱢﺬ ْﻛ ِﺮ َﺣـﺎ ِ ٌﴐ‬ ‫ﻓﻘـــﺮره اﳌﺨﺘـــﺎر واﳋـــﲑ ﻳـــﺬﻛﺮ‬ ‫ﺳــﻌﻴﺪ ﺑــﻦ زﻳــﺪ ﺳــﺎﺋﻞ‪ ،‬واﻟﺮﻓﻌــﺔ‬ ‫ﻷﺧﺒـﺎر َﻏـ ْﲑ اﻟﻜﻔـﺮ واﻟﺴـﻌﻲ ﻳﺸـﻜﺮ‬ ‫َﳘــﺎ ُﺑ ِﻌ َﺜــﺎ ﻋﻴﻨًــﺎ ﻟﻜﺸــ ِﻒ ﺣﻘﻴﻘــﺔ‬ ‫ﺑـﺮ وﺣﺎﻟـﻪ ﻛﴩ )‪(6‬ـ ﻓﺒﺎﻟﻔﻀـﻞ ﳚ )‪(7‬ـﱪ‬ ‫و ِﰲ ﺣﺎرث)‪ (5‬ﻧﺠﻞ ﻟ ِﺼـ ﱠﻤﺔ ﻗـﺪ ﺟـﺮى‬ ‫ﺟﺒــﲑ ﻟــﻪ أﺻــﲇ ﻓﺒــﺎﳋﲑ ﻳﺴــﻄﺮ‬ ‫ﻛـــﺬاك َﳋـــ ﱠﻮات)‪ (8‬أﺗـــﺎه ﻧﻈـــﲑه‬ ‫ﻛــﺬا ﺣــﺎرث ﻧﺠــ ٌﻞ ﳊﺎﻃــ ِﺐ ُﻳ ْﻌــ َﺬ ُر‬ ‫وﻋﺎﺻــﻢ اﳌﻌــﺮوف ﺑــﺎﺑﻦ َﻋــ ِﺪ ﱟي)‪(9‬‬ ‫أﺑــﺎ ﻟﺒﺎﺑــﺔ)‪ (10‬ﻳﺮﺟﻌــﻪ ﻟﻄﻴﺒــﺔ ﻳــﺄﻣﺮ)‪(1‬‬ ‫ﻛــــﺬاك ﻳﺴــــﲑ وﻛﺄﻧــــﻪ ﻗــــﺎﺋ ًﻼ‬ ‫)‪َ (1‬ﻫ َﺬا اﻟﻜﻼم َﻟ ْﻴ َﺲ ﻣﻦ ﻗﻮ ِل َﻋ ْﺒ ِﺪ اﻟ َﻮا ِﺣ ِﺪ ﻓِﻴﲈ وﻗﻔﺖ ﻋﻠﻴﻪ ﻣﻦ اﳌﻨﺘﺨﺐ ﻣﻦ ﻣﺴﻨﺪ َﻋ ْﺒﺪ ﺑﻦ ﲪﻴﺪ‪ ،‬وإﻧ َﲈ ُﻫ َﻮ ﻣﻦ ﻗﻮ ِل اﻟ ﱠﻨﺒِ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ‬ ‫َو َﺳ ﱠﻠ َﻢ‪ ،‬ﻓﻌﺒﺪ اﻟ َﻮا ِﺣﺪ أﺻ ًﻼ َﻟ ْﻴ َﺲ َوا ِﺣ ًﺪا ﻣﻦ رﺟﺎل اﻟﺴﻨﺪ ِﰲ رواﻳﺔ َﻋ ْﺒﺪ ﺑﻦ ﲪﻴﺪ‪ ،‬وﻟﻌ ﱠﻞ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﺳﻬﺎ َأ ْو اﺑﻨﻪ‪.‬‬ ‫)‪ (2‬اﳌﻨﺘﺨﺐ ﻣﻦ ﻣﺴﻨﺪ َﻋ ْﺒﺪ ﺑﻦ ﲪﻴﺪ‪.(974 /116 /2) ،‬‬ ‫)‪ (3‬ﻫﻮ ﻋﺜ َﲈ ُن ﺑﻦ ﻋﻔﺎن َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‪.‬‬ ‫)‪ (4‬ﻫﻮ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ اﷲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ‪.‬‬ ‫)‪ (5‬ﻫﻮ ا َْﳊﺎ ِر ُث ْﺑ ُﻦ اﻟ ﱢﺼ ّﻤﺔ ‪ -‬ﺑﻜﴪ اﳌﻬﻤﻠﺔ وﺗﺸﺪﻳﺪ اﳌﻴﻢ ‪ -‬ﺑﻦ ﻋﻤﺮو ﺑﻦ ﻋﺘﻴﻚ ﺑﻦ ﻋﻤﺮو ﺑﻦ ﻋـﺎﻣﺮ ﺑـﻦ َﻣﺎﻟِـﻚ ﺑـﻦ اﻟﻨﺠـﺎر واﻟـﺪ َأ ِﰊ‬ ‫ﺟﻬﻴﻢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ِﻹ َﺻﺎﺑِ َﺔ ِﰲ َﲤْ ِﻴﻴ ِﺰ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪.(578/1) ،‬‬ ‫)‪ (6‬أي ﻣﺘﺒﺴﻢ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺗﺎج اﻟﻌﺮوس‪ ،‬ﻟﻠ ﱠﺰﺑﻴﺪي‪.(45/14) ،‬‬ ‫)‪ (7‬ﻫﻮ اﳊﺎرث ﺑﻦ ﺣﺎﻃﺐ ﺑﻦ ﻋﻤﺮو ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ أﻣﻴﺔ ﺑﻦ زﻳﺪ اﻷﻧﺼﺎري اﻷوﳼ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ِﻹ َﺻﺎﺑِ َﺔ ِﰲ َﲤْ ِﻴﻴ ِﺰ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪.(568 /1) ،‬‬ ‫)‪ (8‬ﻫﻮ َأ ُﺑﻮ َﻋ ْﺒﺪ ا ِﷲ و َأ ُﺑﻮ ﺻﺎﻟﺢ‪َ ،‬ﺧ ّﻮا ُت ْﺑ ُﻦ ُﺟ َﺒ ْ ٍﲑ ﺑﻦ اﻟﻨﻌ َﲈن ﺑﻦ أﻣﻴﺔ ﺑﻦ اﻣﺮئ اﻟﻘﻴﺲ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﻤـﺮو ﺑـﻦ ﻋـﻮف ﺑـﻦ َﻣﺎﻟِـﻚ اﺑـﻦ‬ ‫اﻷوس اﻷﻧﺼﺎري‪ ،‬أﺻﺎﺑﻪ ِﰲ ﺳﺎﻗﻪ َﺣ َﺠﺮ ُﻛ ِ َﴪ ﺑِﺎﻟ ّﺮ ْو َﺣﺎ ِء َﻓ ُﺮ ﱠد‪ ،‬وﴐب ﻟﻪ ﺑﺴﻬﻤﻪ وأﺟﺮه‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻐﺎزي اﻟﻮاﻗﺪي‪ ،(75) ،‬وا ِﻹ َﺻﺎﺑِﺔ ِﰲ َﲤْ ِﻴﻴ ِﺰ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(346 /2) ،‬‬ ‫)‪ِ (9‬ﰲ )أ( \"ﻋﺪﻳﻢ\" ﺧﻄﺄ‪ ،‬وﻫﻲ َﻏ ْﲑ واﺿﺤﺔ ِﰲ )ب(‪.‬‬ ‫)‪ (10‬ﻫﻮ َأ ُﺑﻮ ﻟﺒﺎﺑﺔ ﺑﻦ َﻋ ْﺒﺪ اﳌﻨﺬر‪ ،‬اﻷﻧﺼﺎري‪ ،‬اﳌﺪﲏ‪ ،‬ﻣﺸﻬﻮر ﺑﻜﻨﻴﺘﻪ ﳐﺘﻠﻒ ِﰲ اﺳﻤﻪ‪ ،‬ﻗﻴﻞ ‪ :‬ﺑﺸﲑ‪َ ،‬و ِﻗﻴ َﻞ ‪ُ :‬ﺑ َﺴ ْ ٌﲑ‪َ ،‬و ِﻗﻴ َﻞ ‪ِ :‬ر َﻓﺎ َﻋ ُﺔ‪ ،‬وﻗﻴﻞ‪:‬‬ ‫ﻣﺮوان‪ ،‬ووﻫﻢ اﺑﻦ َﺣ َﺠﺮ اﻟﺘﺴﻤﻴﺔ اﻷﺧﲑة‪=.‬‬ ‫‪130‬‬

‫ﻟــﻪ ﺑﻌــﺪ ﻣــﻮت ﺟــﺎءه اﳋــﲑ ﻳﻜﺜــﺮ‬ ‫وواﻟـﺪ ﺳـﻬﻞ ﺳـﻌﺪﻫﻢ ﻧﺠـﻞ َﻣﺎﻟِـﻚ‬ ‫وﻻ َﻧ ْﻘــــ ٌﻞ ِﰲ ﻫــــﺬﻳﻦ ﱄ ﻳﺘﺤــــﺮر‬ ‫ﺻــﺒﻴﺢ وﺳــﻌﺪ ذاك ﻧﺠــﻞ ﻋﺒــﺎدة‬ ‫ُﻗ ْﻠ ُﺖ ‪ :‬أ ﱠﻣﺎ َﺻﺒِﻴْﺢ ﻓ ُﻬ َﻮ ﻣﻮﱃ َﺳ ِﻌﻴﺪ ﺑﻦ اﻟﻌﺎص‪ ،‬وﻗﺪ ُذﻛِ َﺮ ﻓِﻴﻪ َأ ﱠﻧ ُﻪ ﲡﻬﺰ إِ َﱃ ﺑﺪر َﻓ َﻤـ ِﺮ َض وﱂ َ ْﳜـ ُﺮ ْج)‪ ،(2‬وﲪـﻞ‬ ‫اﻟ ﱠﻨﺒِ ﱡﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠﻴْ ِﻪ َو َﺳ ﱠﻠ َﻢ َﻋ َﲆ ﺑﻌﲑه أﺑﺎ ﺳﻠﻤﺔ اﺑﻦ َﻋ ْﺒﺪ اﻷﺳﺪ‪ ،‬ﻟَﻜِﻦ ﱂ ﻳﺬﻛﺮ ِﰲ َﻫ َﺬا َأ ﱠﻧ ُﻪ ﴐب ﻟﻪ ﺑﺴﻬﻤﻪ وأﺟﺮه‪.‬‬ ‫وأ ﱠﻣﺎ َﺳ ْﻌﺪ ‪/16‬ب ﺑﻦ ُﻋ َﺒﺎ َدة ﻓﻘﺪ اﺧﺘﻠـﻒ ﻓِﻴـﻪ‪ ،‬ﻓـﺎﺑ ُﻦ إِ ْﺳـ َﺤﺎق)‪ (3‬واﺑـ ُﻦ ﻋﻘﺒـﺔ)‪ (4‬ﻳﻘـﻮﻻن ﱂ ﻳﺸـﻬﺪ ﺑـﺪ ًرا‪،‬‬ ‫واﻟﻮاﻗﺪي ﻳﻘﻮل ﺷﻬﺪﻫﺎ)‪ ،(5‬وﱂ ﻳﺬﻛﺮ ﻣﻦ َﻗﺎ َل إ ﱠﻧ ُﻪ ﱂ ﻳﺸﻬﺪﻫﺎ ﴐب ﻟﻪ ﺑﺴﻬﻤﻪ وأﺟﺮه‪ ،‬ﻓﺈﺳﻘﺎط ﻫﺬﻳﻦ أوﱃ‪.‬‬ ‫وﱂ ﻳﺬﻛ ْﺮ َﺷ ْﻴ ُﺨﻨﺎ َﺟ ْﻌ َﻔ َﺮ ﺑﻦ أﰊ ﻃﺎﻟﺐ‪ ،‬وﻗﺪ ذﻛﺮه اﳊﺎﻛ ُﻢ ِﰲ اﳌﺴﺘﺪر ِك ِﰲ ﺗﺮﲨﺘِﻪ َﻓ َﻘـﺎ َل ‪ :‬ﺣـﺪﺛﻨﻲ َﻋـِ ﱡﲇ ﺑـﻦ‬ ‫َ ْﲪ َﺸﺎ َذ اﻟﻌﺪل‪َ ،‬ﻗﺎ َل َﺣ ﱠﺪ َﺛ َﻨﺎ إﺳ َﲈﻋﻴ ُﻞ ﺑﻦ إِ ْﺳ َﺤﺎق اﻟﻘﺎﴈ‪َ ،‬ﻗﺎ َل ‪َ :‬ﺣ ﱠﺪ َﺛ َﻨﺎ أﺑﻮ ﺛﺎﺑﺖ ُ َﳏ ﱠﻤـ ُﺪ ﺑـﻦ ﻋﺒﻴـﺪ ا ِﷲ‪َ ،‬ﻗـﺎ َل ‪َ :‬ﺣـ ﱠﺪ َﺛ َﻨﺎ‬ ‫َﻋﺒْﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ُ َﳏ ﱠﻤﺪ‪َ ،‬ﻋﻦ َﺟ ْﻌ َﻔﺮ‪َ ،‬ﻋ ْﻦ َأﺑِﻴ ِﻪ‪َ ،‬ﻋ ْﻦ َﺟﺎﺑ ٍﺮ‪َ ،‬ﻗﺎ َل ‪َ َ :‬ﴐ َب َر ُﺳﻮ ُل ا ِﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳـ ﱠﻠ َﻢ َﳉ ْﻌ َﻔـﺮ ﺑـﻦ أﰊ‬ ‫َﻃﺎﻟِﺐ َﻳ ْﻮم َﺑ ْﺪ ٍر ﺑِ َﺴ ْﻬ ِﻤ ِﻪ َو َأ ْﺟ ِﺮ ِه‪َ ،‬ﻗﺎ َل ‪َ :‬ﻫ َﺬا َﺣ ِﺪﻳ ٌﺚ َﺻ ِﺤﻴ ٌﺢ َﻋ َﲆ ﴍ ِط ُﻣ ْﺴﻠِﻢ‪ ،‬وﱂ ُ َﳜ ﱢﺮ َﺟﺎه)‪.(6‬‬ ‫ﻣﻜـﺎﳖ َﲈ رب اﳉﻨـﺎﺣﲔ ﺟﻌﻔـﺮ‬ ‫وﻗﺪ ﻧﻈﻤﺖ َﻫ َﺬا اﳌﻌﻨﻰ ِﰲ ﺑﻴﺖ ﻣﻔﺮد‪ ،‬وﻫﻮ)‪: (7‬‬ ‫َﻫ َﺬان أوﱃ ﺑﺎﻟﺴـﻘﻮط وﻛـﺎﺋﻦ‬ ‫=ورﺟﺢ اﺑ ُﻦ ِﺣ ﱠﺒﺎن ﺗﺴﻤﻴﺘﻪ ﺑﺒﺸﲑ‪ ،‬ورﺟﺢ ا ْﺑﻦ َﻣ ِﻌﲔ ﺗﺴﻤﻴﺘﻪ ﺑﺮﻓﺎﻋﺔ وﻛﺬا اﻟ ُﺒ َﺨﺎ ِر ّي‪ ،‬وﻗﺪ َذ َﻛ َﺮ اﺑ ُﻦ ﻧﺎﴏ اﻟ ﱢﺪﻳﻦ اﻟﺪﻣﺸـﻘﻲ اﻻﺧـﺘﻼف‬ ‫ِﰲ اﺳﻤﻪ ﻣﻔﺼ ًﻼ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﻟﺪوري(‪ ،(145/3) ،‬واﻟ َﺘـﺎ ِرﻳ َﺦ اﻟﻜﺒـﲑ‪ ،‬ﻟﻠﺒﺨـﺎري‪ ،(89 /9) ،‬وﻣﻌﺮﻓـ َﺔ اﻟﺼـﺤﺎﺑﺔ‪َ ،‬ﻷ ِﰊ ﻧﻌـﻴﻢ‪،‬‬ ‫)‪ ،(402/1‬واﻟ ﱢﺜ َﻘﺎ ِت‪ ،‬ﻻ ْﺑ ِﻦ ِﺣ ﱠﺒﺎن‪ ،(32 /3) ،‬وﺗﻠﻘﻴ َﺢ ﻓﻬﻮم أﻫﻞ اﻷﺛﺮ ِﰲ ﻋﻴﻮن اﻟ َﺘـﺎ ِرﻳﺦ واﻟﺴـﲑ‪ ،‬ﻻ ْﺑـ ِﻦ ا َﳉـ ْﻮ ِز ّي‪) ،‬ص‪،(191‬‬ ‫و َﺗ ْﻮ ِﺿﻴ َﺢ اﳌُ ْﺸ َﺘﺒ ِﻪ‪ ،‬ﻻ ْﺑ ِﻦ َﻧﺎ ِ ِﴏ اﻟ ﱢﺪﻳ ِﻦ اﻟ ﱢﺪ َﻣ ْﺸﻘ ّﻲ‪.(159 /4) ،‬‬ ‫)‪ (1‬رد اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ أﺑﺎ ﻟﺒﺎﺑﺔ ﺑﻌﺪ أن ﺧﺮج ﻣﻌﻪ إِ َﱃ ﺑﺪر‪َ ،‬ﻓ َﺄ ﱠﻣ َﺮ أﺑﺎ ﻟﺒﺎﺑﺔ َﻋ َﲆ اﳌَ ِﺪﻳﻨَﺔ‪ ،‬وﴐب ﻟﻪ ﺑﺴﻬﻤﻪ وأﺟﺮه ﻣﻊ َأ ْﺻ َﺤﺎب‬ ‫ﺑﺪر‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻻﺳﺘﻴﻌﺎ َب ِﰲ ﻣﻌﺮﻓﺔ ا َﻷ ْﺻ َﺤﺎب‪ ،‬ﻻ ْﺑ ِﻦ َﻋ ْﺒﺪ اﻟﱪ‪.(1198 /3) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻐﺎزي‪ ،‬ﻟﻠﻮاﻗﺪي‪) ،‬ص ‪ ،(120‬واﻟﺪر َر ِﰲ اﺧﺘﺼﺎر اﳌﻐﺎزي واﻟﺴﲑ‪ ،‬ﻻﺑﻦ ﻋﺒﺪ اﻟﱪ‪) ،‬ص‪.(122‬‬ ‫)‪ (3‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (4‬ﱂ أﻗﻒ ﻋﻠﻴﻪ ِﰲ اﳌﻄﺒﻮع وﻟﻌﻠﻪ ِﰲ اﻷﺟﺰاء اﳌﻔﻘﻮدة‪.‬‬ ‫)‪ (5‬وﻟﻜﻦ ﻛﻼم اﻟﻮاﻗﺪي ﻳﺪﻟ ُﻞ ﻋﲆ َأ ﱠﻧﻪ ﱂ ﻳﺸﻬﺪﻫﺎ‪ ،‬ﻓﻘﺎل ‪َ \" :‬و َﻗ ْﺪ ُر ِو َي َأ ّن َﺳ ْﻌ َﺪ ْﺑ َﻦ ُﻋ َﺒﺎ َد َة َ َﴐ َب َﻟ ُﻪ َر ُﺳـﻮ ُل اﷲِ َﺻـ ّﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ّﻠ َﻢ‬ ‫ﺑِ َﺴ ْﻬ ِﻤ ِﻪ َو َأ ْﺟ ِﺮ ِه‪َ ،‬و َﻗﺎ َل ِﺣ َﲔ َﻓ َﺮ َغ ِﻣ ْﻦ ا ْﻟ ِﻘ َﺘﺎ ِل ﺑِ َﺒ ْﺪ ٍر ‪َ :‬ﻟﺌِ ْﻦ َﱂْ َﻳ ُﻜ ْﻦ َﺷ ِﻬ َﺪ َﻫﺎ َﺳ ْﻌ ُﺪ ْﺑ ُﻦ ُﻋ َﺒﺎ َد َة‪َ ،‬ﻟ َﻘ ْﺪ َﻛﺎ َن ﻓِﻴ َﻬﺎ َرا ِﻏ ًﺒﺎ؛ َ َذ ِﻟ َﻚ َأ ّن َﺳ ْﻌ َﺪ ْﺑ َﻦ ُﻋ َﺒﺎ َد َة َﳌﺎ‬ ‫َأ َﺧ َﺬ َر ُﺳﻮ ُل ا ِﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ِﰲ ا ِْﳉ َﻬﺎ ِد َﻛﺎ َن َﻳ ْﺄ ِﰐ ُدو َر اﻷﻧ َﺼﺎ ِر َ ُﳛ ّﻀ ُﻬ ْﻢ َﻋ َﲆ ا ُْﳋ ُﺮو ِج‪َ ،‬ﻓ ُﻨ ِﻬ َﺶ ِﰲ َﺑ ْﻌ ِﺾ ﺗِ ْﻠ َﻚ ا ْ َﻷ َﻣﺎ ِﻛ ِﻦ‪َ ،‬ﻓ َﻤ َﻨ َﻌـ ُﻪ‬ ‫َذﻟِ َﻚ ِﻣ ْﻦ ا ُْﳋ ُﺮو ِج َﻓ َ َﴬ َب َﻟ ُﻪ ﺑِ َﺴ ْﻬ ِﻤ ِﻪ َو َأ ْﺟ ِﺮ ِه\"‪.‬‬ ‫ﻣﻐﺎزي اﻟﻮاﻗﺪي‪) ،‬ص‪.(75‬‬ ‫)‪ (6‬ﻫﺬا اﻹﺳﻨﺎد ﻟﻴﺲ ِﰲ اﳌﺴﺘﺪرك ﺑﺘﲈﻣﻪ‪ ،‬وإﻧﲈ اﻟﺬي ﻓﻴﻪ اﺑﺘﺪا ًء ﻣﻦ ﺷﻴﺨﻪ ﻋﺒﺪ اﻟﻌﺰﻳﺰ اﻟﺪاروردي‪.‬‬ ‫ﻗﺎل اﳊﺎﻛﻢ ‪ :‬أﺧﱪﻧﺎ اﻟﺪراوردي‪ ،‬ﻋﻦ َﺟ ْﻌ َﻔﺮ ﺑﻦ ُ َﳏ ﱠﻤﺪ‪ ،‬ﻋﻦ أﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎل ‪\" :‬ﴐب رﺳﻮل اﷲ َﺻـ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ َﳉ ْﻌ َﻔـﺮ‬ ‫ﻳﻮم ﺑﺪر ﺑﺴﻬﻤﻪ وأﺟﺮه\" )‪ ،(4934/213/3‬وﻋﺒﺎرة \" َﻫ َﺬا َﺣـ ِﺪﻳ ٌﺚ َﺻـ ِﺤﻴ ٌﺢ َﻋـ َﲆ ﴍ ِط ُﻣ ْﺴـﻠِﻢ‪ ،‬وﱂ ُ َﳜ ﱢﺮ َﺟـﺎه\" ﻏـﲑ ﻣﻮﺟـﻮدة ﰲ‬ ‫اﳌﻄﺒﻮع ﻣﻦ اﳌﺴﺘﺪرك‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( ِز َﻳﺎ َدة \" َﻫ َﺬا\"‪.‬‬ ‫‪131‬‬

‫ذِ ْﻛ ُﺮ َﻣﺎ)‪ (1‬اﺗﻔ َﻖ ﻟﻪ ِﻣ َﻦ اﻟ َﻜﺮا َﻣﺎت َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‬ ‫ﻣﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ ﳌَﺎ أﺑﻄ َﻞ اﻟ ﱡﺴ ْﻠ َﻄﺎ ُن ا َﳌ ِﻠ ُﻚ اﻷﴍ ُف)‪ (2‬ﻣﻜ َﺲ اﳌﻼﻫﻲ ﻗﺎم ِﰲ َذﻟِ َﻚ ﺑﻌﺾ ﻛﺒﺎ ُر)‪ (3‬اﻟﺪوﻟﺔ َﻋﻨﺎ ًدا ﻟـﻪ‪،‬‬ ‫ﻟﻪ‪ ،‬وﻫﻮن أﻣﺮ َذ ِﻟ َﻚ ﺑﺄﻧﻪ إﻧ َﲈ ﻳﺆﺧﺬ َذ ِﻟ َﻚ ﻣﻦ ﻏﻨ ﱟﻲ ﻳﻌﻤﻞ ﻟﻮﻟﺪه ﻋﺮ ًﺳﺎ َأ ْو ﺧﺘﺎ ًﻧﺎ‪ ،‬ﻓﺄﻋﺎده اﻟﺴﻠﻄﺎن ﻓﻄﻠـﻊ إﻟﻴـﻪ وﻋﺪﻟـﻪ‬ ‫وﻣﻌﻪ اﻟ ﱠﺸﻴْ ُﺦ ﺿﻴﺎ ُء اﻟ ﱢﺪﻳ ِﻦ اﻟﻌ ِﻔﻴ ِﻔﻲ)‪ (4‬اﳌﺸﻬﻮر ﺑﻘﺎﴈ ﻗِ َﺮم‪َ ،‬ﻓ َﻘﺎ َل ﻗﺎﴈ ﻗِ َﺮم)‪ (5‬ﻣـﻦ ﲨﻠـ ِﺔ أﻗﻮاﻟِـ ِﻪ ‪َ :‬ﻫـ َﺬا ﳜـﺮب ﺑﻴـﺖ‬ ‫اﻹﺳﺘﺎدار)‪َ ،(6‬ﻓ َﻘﺎ َل اﻟ ﱠﺸﻴْﺦ ‪ :‬ﺑﻞ وﺗﻨﻘﻠﺐ اﻟﺪوﻟﺔ‪ ،‬ﻓ َﻜﺎ َن ﻛ َﲈ َﻗﺎ َل‪ ،‬ﻓﻀﻌﻒ اﻟﺴﻠﻄﺎن ﺿﻌ ًﻔﺎ ﺷﺪﻳ ًﺪا‪ُ ،‬ﺛـ ﱠﻢ إ ﱠﻧـ ُﻪ أﺑﻄﻠـﻪ ِﰲ‬ ‫ﻣﺮ ِﺿ ِﻪ‪ ،‬ﻓﻌﻮ ِﰲ ُﺛ ﱠﻢ ﺳﺎﻓ َﺮ إِ َﱃ اﳊﺠﺎ ِز ِﰲ ﺗﻠﻚ اﻟ ﱠﺴﻨَﺔ‪ ،‬ﻓﺨﺮﺟ ْﺖ ﻋﻠﻴﻪ اﳌ َﲈﻟﻴ ُﻚ ﺑﺎﻟﻌﻘﺒﺔ‪ ،‬واﻧﻘﻠﺒـﺖ اﻟﺪوﻟـ ُﺔ ﻛﻠﻬـﺎ ِﰲ‬ ‫ﺗﻠﻚ اﻟ ﱠﺴﻨَﺔ‪ ،‬وراح اﻟﺴﻠﻄﺎن‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ ﱠﳌﺎ ﺳﻤﻊ اﻟﻨﺎس ﺑﻜﴪة اﻟﺴﻠﻄﺎن اﻟﻨﺎﴏ ﻓﺮج ﺑﻦ ﺑﺮﻗﻮق َﻋ َﲆ ﺑﺎ ِب ِد َﻣ ْﺸ َﻖ ﻣﻊ ﲤﺮﻟﻨـﻚ‪ ،‬ﻋـﺰ َم‬ ‫أﻫ ٌﻞ ﻣﻦ ﻣ َﴫ َﻋ َﲆ اﳉﻼ ِء إِ َﱃ اﻟ َﻮ ِﺟ َﻬﲔ اﻟﻘﺒﲇ واﻟﺒﺤﺮي‪ ،‬ﻓﺸﺎور ُﺗﻪ ِﰲ َذﻟِ َﻚ ﻓـﺄﺑﻰ)‪ (7‬وأﻓﻬﻤﻨـﻲ أن ﲤﺮﻟﻨـﻚ ﻻ ﻳـﺪﺧ ُﻞ‬ ‫)‪ِ (1‬ﰲ )ب( \"ﳾء ﳑَﺎ\"‪.‬‬ ‫)‪ُ (2‬ﻫ َﻮ زﻳﻦ اﻟ ﱢﺪﻳﻦ‪َ ،‬أ ُﺑﻮ اﳌﻌﺎﱄ‪ ،‬ﺷﻌﺒﺎن ﺑﻦ ﺣﺴﲔ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻗﻼون‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"ﻛﺒﺎر\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ َأ ُﺑﻮ ُ َﳏ ﱠﻤﺪ‪َ ،‬ﻋ ْﺒ ُﺪ اﷲِ ﺑﻦ ﺳﻌﺪ اﷲ ﺑﻦ ﻋﺜ َﲈن‪ ،‬اﻟ َﻘ ْﺰ ِوﻳﻨﻲ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬وﻳﻘﺎل ﻛﺎن أﺑﻮه ﺳ ﱠﲈه ﻋﺒﻴﺪ اﷲ ﺑﺎﻟﺘﺼﻐﲑ‪ ،‬ﻓﻠ ﱠﲈ ﺗﺮﻋـﺮ َع واﺷـﺘﻐ َﻞ‬ ‫واﺷﺘﻐ َﻞ ﺑﺎﻟﻌﻠ ِﻢ َﻏ ﱠ َﲑ ا ْﺳ َﻤﻪ‪َ ،‬ﻓ َﻘﺎ َل ‪َ :‬ﻋ ْﺒ ُﺪ ا ِﷲ ﻧﻔﺮة ﻣﻦ ﻣﻮاﻓﻘﺔ اﺳﻢ ﻋﺒﻴﺪ اﷲ ﺑﻦ زﻳﺎد‪َ ،‬ﻗﺎ َل اﺑ ُﻦ َﺣ َﺠـﺮ ‪\" :‬و َﻣـﺎ ﻛـﺎن ﻳﻜﺘـﺐ ﺑِ َﺨ ﱢﻄـ ِﻪ إﻻ‬ ‫ﺿﻴﺎء اﻟﻌﻔﻴﻔﻰ\"‪ ،‬وﻟ َﺬﻟِ َﻚ ﲡﺪ ﻣﻦ ﺗﺮﺟﻢ ﻟﻪ ﻳﻜﺘﺐ ﺿﻴﺎء ﺑﻦ َﻋ ْﺒﺪ اﷲِ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪780‬ﻫـ‪.‬‬ ‫و ِﻗ َﺮم ﻣﺪﻳﻨ ٌﺔ ﻋﻈﻴﻤ ٌﺔ ﻛﺒﲑ ٌة ﲠﺎ أﺳﻮاق وﻣﺴﺎﺟﺪ وﻓﻨﺎدق وﲪﺎﻣﺎت‪ ،‬وﻛﺎﻧﺖ ﺑﻴﻮﲥﺎ ﻏﺎﻟ ًﺒﺎ ﺧﺸﺐ‪ ،‬وﻫﻲ ﺷﺒﺔ ﺟﺰﻳﺮة ﰲ اﻟﺒﺤﺮ اﻷﺳـﻮد‪،‬‬ ‫ﺗﺘﺼﻞ ﺑﺠﺰء ﻣﻦ اﻟﺸﲈل ﺑﺎﳉﻤﻬﻮرﻳﺔ اﻷﻛﺮاﻧﻴﺔ‪ُ .‬ﻓﺘﺢ اﻟﻘﺮم ﰲ ﻋﻬﺪ اﻟﺴﻠﻄﺎن ﳏﻤﺪ اﻟﻔﺎﺗﺢ‪ ،‬وﺳﻜﺎﻧﻪ اﻷﺻﻠﻴﻮن ﻫﻢ اﳌﺴﻠﻤﻮن اﻟﺘﺘـﺎر‪،‬‬ ‫وﻳﺴﻤﻮن \"ﺗﺘﺎر اﻟﻘﺮم\" ﻧﺴﺒﺔ إﱃ ﻣﻮﻃﻨﻬﻢ وﻫﻢ ﻏﲑ اﻟﺘﺘﺎر اﻟﺬﻳﻦ ﻫﺎﲨﻮا اﳋﻼﻓﺔ اﻟﻌﺒﺎﺳﻴﺔ ودﻣﺮوﻫﺎ‪ .‬ﻛﺎن اﻟﻘـﺮم وﻻﻳـﺔ ﻣـﻦ وﻻﻳـﺎت‬ ‫اﻟﺪوﻟﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬وﻛﺎﻧﺖ ﻋﺎﺻﻤﺔ ﻣﺪﻳﻨﺔ )ﺑﺨﺶ اﻟﴪاﻳﺎ(‪ ،‬وﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬا ﻣﺎ زال ﺑﻴﺖ اﻟﻮاﱄ ودﻳﻮاﻧﻪ وﻣﺴﺠﺪه ﻣﻮﺟﻮد ًا ﻓﻴﻬﺎ‪.‬‬ ‫ﻳﻌﻴﺶ ﰲ اﻟﻘﺮم اﻵن ﻣﻠﻴﻮﻧﺎ ﻧﺴﻤﺔ ﻣﻨﻬﻢ ‪ %13 :‬ﻣﺴﻠﻤﻮن‪ %50 ،‬روس‪ %35 ،‬أوﻛﺮان‪ ،‬و ‪ %2‬ﻗﻮﻣﻴﺎت أﺧﺮى‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺧﺮﻳﺪ َة اﻟﻌﺠﺎﺋﺐ وﻓﺮﻳﺪة اﻟﻐﺮاﺋﺐ‪ ،‬ﻻﺑﻦ اﻟـﻮردي‪) ،‬ص‪ ،(62‬وا َﳌﻨْ َﻬـ َﻞ اﻟ ﱠﺼـﺎ ِﰲ‪ ،‬ﻻ ْﺑـ ِﻦ َﺗ ْﻐـ ِﺮي َﺑـ ْﺮ ِد ّي‪ ،(88/7) ،‬واﻟـ ﱡﺪ َر َر‬ ‫اﻟ َﻜﺎ ِﻣ َﻨﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(260 /2) ،‬وﺑﻐﻴ َﺔ اﻟﻮﻋﺎة ِﰲ َﻃ َﺒ َﻘﺎت اﻟ ﱡﻠﻐﻮﻳﲔ واﻟﻨﱡ َﺤﺎة‪ ،‬ﻟﻠ ّﺴ ُﻴﻮﻃِ ّﻲ‪ ،(13/2) ،‬وﻣﻨﺘﺪى اﻟﻌﻘﺎب ﻋﲆ اﻟﺸﺒﻜﺔ‬ ‫اﻟﻌﻨﻜﺒﻮﺗﻴﺔ‪.www.alokab.com ،‬‬ ‫)‪َ (5‬و ُﻳ َﻘﺎ ُل أﺣﻴﺎ ًﻧﺎ اﺑﻦ َﻗﺎ ِﴇ اﻟ ِﻘ َﺮم‪.‬‬ ‫)‪ُ (6‬ﻫ َﻮ َﲨﺎل اﻟ ﱢﺪﻳﻦ‪ْ َ ،‬ﳏ ُﻤﻮد ﺑﻦ َﻋِ ّﲇ اﻟﺴﻮدوﲏ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪799‬ﻫـ‪.‬‬ ‫واﻹﺳﺘﺎدار ﻟﻘﺐ ﻟﻠﺬي ﻳ َﺘ َﻮ ﱠﱃ ﻗﺒﺾ َﻣﺎل اﻟﺴﻠﻄﺎن‪َ ،‬أ ْو ا َﻷ ِﻣﲑ وﴏﻓﻪ وﲤﺘﺜﻞ أواﻣﺮه ﻓِﻴﻪ‪.‬‬ ‫و ُﻫﻮ ﻣﺮﻛﺐ ﻣﻦ ﻟﻔﻈﺘﲔ ﻓﺎرﺳﻴﺘﲔ ‪ :‬إﺣﺪا َﳘﺎ إﺳﺘﺬ ﲠﻤﺰة ﻣﻜﺴﻮرة وﺳﲔ ﻣﻬﻤﻠﺔ ﺳﺎﻛﻨﺔ ﺑﻌﺪﻫﺎ ﺗﺎء ﻣﺜﻨﺎة ﻣﻦ ﻓـﻮق ُﺛـ ﱠﻢ ذال ﻣﻌﺠﻤـﺔ‬ ‫ﺳﺎﻛﻨﺔ‪ ،‬وﻣ َﻌﻨﺎﻫﺎ اﻷﺧﺬ‪ ،‬واﻟﺜﺎﻧﻴﺔ دار وﻣ َﻌﻨﺎﻫﺎ اﳌﻤﺴﻚ ﻛ َﲈ ﺗﻘﺪم ﻓﺄدﻏﻤﺖ اﻟﺬال اﻷوﱃ وﻫﻲ اﳌُ ْﻌ َﺠﻤﺔ ِﰲ اﻟﺜﺎﻧﻴﺔ وﻫﻲ اﳌﻬﻤﻠﺔ ﻓﺼـﺎر‬ ‫إﺳﺘﺪار‪ ،‬واﳌﻌﻨﻰ اﳌﺘﻮﱄ ﻟﻸﺧﺬ ﺳﻤﻲ ﺑ َﺬﻟِ َﻚ ﳌَﺎ ﺗﻘﺪم ﻣﻦ َأ ﱠﻧ ُﻪ ﻳ َﺘ َﻮ ﱠﱃ ﻗﺒﺾ اﳌَﺎل‪َ ،‬و ُﻳ َﻘﺎل ﻓِﻴﻪ أﻳ ًﻀﺎ ‪ :‬ﺳﺘﺪار ﺑﺈﺳـﻘﺎط اﻷﻟـﻒ ﻣـﻦ أ ﱠوﻟـﻪ‬ ‫وﻛﴪ اﻟﺴﲔ‪ ،‬ورﺑ َﲈ َﻗﺎ ُﻟﻮا ‪ :‬أﺳﺘﺎذ اﻟﺪار ﺑﺈدﺧﺎل اﻷﻟﻒ واﻟﻼم َﻋ َﲆ ﻟﻔﻆ اﻟﺪار ﻇﻨًﺎ ﻣﻨﻬﻢ أن اﳌﺮاد ﺣﻘﻴﻘﺔ اﻟﺪار ِﰲ اﻟ ﱠﻠ ْﻔﻆ اﻟ َﻌ َﺮﰊ‪ ،‬وأن‬ ‫أﺳﺘﺎذ ﺑﻤ َﻌﻨﻰ اﻟﺴﻴﺪ َأ ْو اﻟﻜﺒﲑ‪ ،‬وﻟ َﺬﻟِ َﻚ ﻳﻘﻮﻟﻮن أﺳﺘﺎدار اﻟﻌﺎﻟﻴﺔ َأ ْو أﺳﺘﺎذ اﻟﺪار اﻟﻌﺎﻟﻴﺔ و ُﻫﻮ ﺧﻄﺄ ﴏﻳﺢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺻﺒ َﺢ اﻷﻋﺸﻰ‪ ،‬ﻟﻠ َﻘ ْﻠ َﻘ َﺸﻨْ ِﺪ ّي‪ ،(457/5) ،‬واﻟ ﱡﺪ َر َر اﻟ َﻜﺎ ِﻣ َﻨﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(87/6) ،‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"ﻓﺄﺑﻰ\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫‪132‬‬

‫)‪(1‬إﱃ ِﻣ ْ َﴫ‪ ،‬ﻓ َﻜﺎ َن ﻛ َﲈ ﻓﻬﻤﺘﻪ َﻋﻨﻪ‪ ،‬وأﻣﺮ ﺑﻘﺮاءة ِﻛ َﺘﺎب اﻟﺒُ َﺨﺎ ِر ّي و ُﻣ ْﺴ ِﻠ ٍﻢ‪ ،‬ﻓﻘﺮﺋﺎ ﻋﻠﻴﻪ‪ُ ،‬ﺛ ﱠﻢ ﺧـﺘ َﲈ‪ُ ،‬ﺛـ ﱠﻢ ﺟـﺎ َء اﳋـ ُﱪ ﺑﻌـﺪ‬ ‫َذ ِﻟ َﻚ ﺑﺘﻮﺟﻪ ﲤﺮﻟﻨﻚ إِ َﱃ ﺑﻼده‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﻛﺎ َن ﻳﻘﻮ ُل ﱄ ِﰲ ﺣﻴﺎة اﻷخ َر ِ َﲪ ُﻪ ا ُﷲِ َﺗ َﻌﺎ َﱃ)‪ ،(3)(2‬و َﻛﺎ َن أﻛﱪ ﻣﻨﻲ ﺑﺄﻛﺜﺮ ﻣﻦ ﺳﺒﻊ ﺳـﻨﲔ ‪ :‬إﻧـﻚ‬ ‫ﺗﻜﻮ ُن ﺧﻠﻴﻔﺘﻲ‪ ،‬وﻛﺘ َﺐ إ ﱠﱄ َﻋ َﲆ ﺳﺆا ٍل ﺳﺄﻟﺘُﻪ َﻋﻨﻪ‪ ،‬وأﻧﺎ أدﻋﻮ ا َﷲ ﻟﻠﻮﻟﺪ أن َﻳ ُﻜـﻮن ﺧﻠﻴﻔﺘـﻲ‪ ،‬اﻟﻠﻬـﻢ أﺟـﺐ ﺳـﺆال)‪،(4‬‬ ‫وأﺻﻠﺢ ﺣﺎل ﺧﻠﻴﻔﺘﻲ وﺣﺎﱄ‪ ،‬ﻓ َﻜﺎ َن ﻛ َﲈ َﻗﺎ َل َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬وإﱃ َذ ِﻟ َﻚ اﻹﺷﺎرة ﺑﻘﻮ ِل اﻟ ﱠﺸ ْﻴ ِﺦ اﻟﻌﻼﻣ ِﺔ ا َْﳊﺎﻓِ ِﻆ ﺷـﻬﺎب‬ ‫اﻟ ﱢﺪﻳ ِﻦ اﻟﻌﺴﻘﻼﲏ ِﰲ ﺑﻘ ﱠﻴ ِﺔ ﻣﺮﺗﺒﺘﻪ اﻟﺘﻲ رآﻫﺎ ِﰲ اﻟ َﻮا ِﻟﺪ ﺑﻌﺪ وﻓﺎﺗﻪ)‪: (5‬‬ ‫اﺳــــﺘﺨﻼﻓﻪ ﻓﻨﻈﺮﻧــــﺎ ﺧــــﲑ ﻣﻨﺘﻈــــﺮ‬ ‫‪/17‬أ وﱄ َﻋ َﲆ ﻋﻬﺪ أﺑﻴﻪ َﻛـﺎ َن ﻧـﺺ ﻋـﲆ‬ ‫واﻟﺒﺪر ِﰲ اﻟﻮﻫﻦ)‪ (6‬ﻣﺜـﻞ اﻟﺒـﺪر ِﰲ اﻟﺴـﺤﺮ‬ ‫ﺟــــﺎر أﺑــــﺎه وأﺧﻠــــﻖ أن ﻳﺴــــﺎوﻳﻪ‬ ‫وأﻳﺪه‪ ،‬وﻛﺮا َﻣﺎﺗﻪ َر ِ َﲪ ُﻪ ا ِﷲُ ﻻ ﲤﴤ‪ ،‬وﻟﻄﺎﺋﻒ ﻣﻨﺎﻗﺒﻪ ﻻ ﺗﺴﺘﻘﴡ‪ ،‬وﻳﻜ ِﻔﻴـﻚ أﳖـﺎ ﺑﺎﻗﻴـﺔ ﻣـﻦ ﺑﻌـﺪه إِ َﱃ‬ ‫ﻳﻮﻣﻨﺎ َﻫ َﺬا‪ ،‬و ِﰲ ﻋﴫﻧﺎ َﻫ َﺬا‪ ،‬ﻓﻤﻦ ﺗﺄﻣﻠﻬﺎ ُأ ﱠم ﳍﺎ‪ ،‬وﻣﻦ ﺣﻘﻘﻬﺎ ﺣﻘﻘﻬﺎ)‪.(8)(7‬‬ ‫)‪ (1‬ﻛﻠﻤﺔ \"إﱃ\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪ (2‬ﻛﻠﻤﺔ \" َﺗ َﻌﺎ َﱃ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ ﺑﺪر اﻟ ﱢﺪﻳﻦ‪َ ُ ،‬ﳏ ﱠﻤﺪ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺳﺆاﱄ\"‪.‬‬ ‫)‪ (5‬ﻋﺒﺎرة \"اﻟﺘﻲ رآﻫﺎ ﺑﻌﺪ وﻓﺎﺗﻪ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻟﺰﻫﺮ\"‪.‬‬ ‫)‪ (7‬ﻫﻲ ﻫﻜﺬا ﻣﻜﺮر ٌة ﰲ )ب(‪.‬‬ ‫)‪ (8‬ﻫﺬه اﻟﻌﺒﺎرة ﺑﺄﻛﻤﻠﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫‪133‬‬

‫َﻓ ْﺼ ٌﻞ ﻓِﻴ َﲈ َأ ْﻧ َﺸ َﺄ ُه ِﻣ َﻦ اﻟ َﻘ َﻮا ِﻋ ِﺪ َواﻟ ﱠﻀ َﻮاﺑِ ِﻂ اﻟﺘﻲ َﺿﺒَ َﻂ ِ َﲠﺎ ُﻣ َﺘ َﻔ ﱢﺮ َﻗﺎ ِت َﻛ ِﻼ ِم اﻷَ ْﺻ َﺤﺎ ِب َو َﻏ ْ ِﲑ ِﻫﻢ‬ ‫وﻗﺪ ﺳﻨ َﺢ ﻟﻨﺎ أن ﻧﺬﻛ َﺮ ﺷﻴ ًﺌﺎ ﻣﻦ َﻣﺎ ﺿﺒﻂ ﺑﻪ َﺷﻴْ ُﺦ ا ِﻹ ْﺳ َﻼ ِم ﻣﺘﻔﺮﻗﺎ ِت ا َﳌ ْﺬ َﻫ ِﺐ وﻏﲑه‪ ،‬وﺷـﻴﺌًﺎ ﳑﱠـﺎ ﺗﻌﻘـﺐ ﺑـﻪ‬ ‫َﻋ َﲆ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ واﻟ ﱠﺮ ْو َﺿﺔ ﻣﻦ ﺟﻬﺔ اﻟﻨﻘﻞ‪ ،‬وأﺷﻴﺎء َﻏ ْﲑ َذ ِﻟ َﻚ‪ ،‬وﻧﻔﺼﻞ َذ ِﻟ َﻚ ﺑﻔﺼﻮل)‪ .(1‬ﺑﻘﻮل ‪َ :‬ﻓ ْﺼـ ٌﻞ ﻓِـﻴ َﲈ أﻧﺸـﺄَ ُه ِﻣـ َﻦ‬ ‫اﻟ َﻘ َﻮا ِﻋ ِﺪ َواﻟ ﱠﻀ َﻮاﺑِ ِﻂ اﻟﺘﻲ َﺿﺒَ َﻂ ِ َﲠﺎ ُﻣ َﺘ َﻔ ﱢﺮ َﻗﺎ ِت َﻛ َﻼ ِم اﻷَ ْﺻ َﺤﺎ َب َو َﻏ ْ ِﲑ ِﻫﻢ‪ ،‬ﻓﻤﻦ َذ ِﻟ َﻚ ﻗﻮﻟﻪ ‪ :‬ﻗﺎﻋـﺪة اﻷَ ْﻓ َﻌـﺎ ِل اﳌﺴـﻨﺪ ِة‬ ‫إِ َﱃ اﻟﻔﺎﻋﻠﲔ‪ ،‬ﻻ ﳜﻠﻮا إ ﱠﻣﺎ أن ﺗﻜﻮ َن ﴍﻋﻴ ًﺔ َأ ْو ﻟُ َﻐ ِﻮ ﱠﻳ ًﺔ‪ ،‬ﻓﺈن ﻛﺎﻧﺖ ﴍﻋﻴ ًﺔ ﻓﻼ ﳜﻠـﻮ إ ﱠﻣـﺎ أن ﺗﻜـﻮ َن ﻋﺒـﺎد ًة َأ ْو ﻏﲑﻫـﺎ‪،‬‬ ‫واﻟﻌﺒﺎد ُة ﻻ ﲣﻠﻮ إ ﱠﻣﺎ أن ﺗﻜﻮ َن وﺳﻴﻠ ًﺔ َأ ْو ﻣﻘﺼ ًﺪا‪ ،‬ﻓﺈن ﻛﺎﻧﺖ وﺳﻴﻠ ًﺔ ﻓﻼ ﳜﻠﻮ إ ﱠﻣﺎ أن ﺗﻜﻮ َن وﺳﻴﻠ ًﺔ ﺗﺒﻌـﺪ َﻋـﻦ اﻟﻌﺒـﺎدة‬ ‫ﺟﺪا‪َ ،‬أ ْو ﺗﻘﺮب ِﻣ ْﻨ َﻬﺎ ﺟﺪا‪ ،‬ﻓﺈن ﻛﺎﻧﺖ ﺗﺒﻌﺪ ﺟﺪا ﻛﺘﺤﺼﻴ ِﻞ اﳌَﺎ ِء واﻟـﱰا ِب ِﰲ اﻟﻮﺿـﻮ ِء)‪ (2‬واﻟﺘـﻴﻤ ِﻢ‪ ،‬واﻟ ﱠﺼـ ﱢﺐ َﻋ َﻠﻴْـ ِﻪ‪،‬‬ ‫ﻓﺎﻹ َﲨﺎ ُع َﻋ َﲆ ﺟﻮا ِز دﺧﻮ ِل اﻟﻨﻴﺎﺑﺔ)‪ (3‬ﻓِﻴﻬﺎ‪ ،‬وإن ﻛﺎﻧﺖ ﺗﻘﺮ ُب ِﻣ ْﻨ َﻬﺎ ﺟﺪا‪ ،‬ﻓﻼ ﳜﻠـﻮ إ ﱠﻣـﺎ أن ﻳﻌﺘـﱪ ﻓِﻴﻬـﺎ اﻟﻘﺼـﺪ‪َ ،‬أ ْو ﻻ‬ ‫ﻳﻌﺘﱪ‪ ،‬ﻓﺈن ﱂ ﻳﻌﺘﱪ ﻛﺘﻮﺿﻴﺔ اﻟﻐﲑ ﻟﻪ َأ ْو ﺗﻐﺴﻴﻠﻪ‪ ،‬واﻹ َﲨﺎع َﻋ َﲆ ﺟﻮاز اﻟـﺪﺧﻮل)‪ ،(4‬وﺧـﺎﻟﻒ اﻟﻈـﺎﻫﺮي)‪ ،(5‬وإن َﻛـﺎ َن‬ ‫ﻳﻌﺘﱪ ﻓِﻴﻬﺎ اﳌﻘﺼﺪ ﻛﺎﻟﺘﻴﻤﻢ ﻓﻤﻨﻊ ﺑﻌ ُﺾ اﻟ ُﻌ َﻠ َﲈ ِء ﻣﻦ دﺧﻮل اﻟﻨﺎﺋﺐ ﻓِﻴﻪ ﻣﻊ اﻟﻘﺪرة‪ ،‬وأ ﱠﻣﺎ ﻣـﻊ اﻟﻌﺠـﺰ‪ ،‬ﻓﺎﻹ َﲨـﺎع َﻋـ َﲆ‬ ‫ﺟﻮاز اﻟﺪﺧﻮل)‪ ،(6‬وأ ﱠﻣﺎ اﳌﻘﺼﺪ)‪ (7‬ﻓﻼ ﳜﻠﻮ إ ﱠﻣﺎ أن ﺗﻜﻮن)‪ (8‬ﺑﺪﻧ ًﻴﺎ ﳏ ًﻀﺎ َأ ْو َﻣﺎﻟﻴـﺎ ﳏ ًﻀـﺎ‪َ ،‬أ ْو ﻣـﱰد ًدا ﺑﻴـﻨﻬ َﲈ‪ ،‬ﻓـﺈن َﻛـﺎ َن‬ ‫اﻷو ُل اﻣﺘﻨﻌﺖ اﻟﻨﻴﺎﺑﺔ ﻓِﻴﻪ ﻛﺎﻟ ﱠﺼ َﻼة‪ ،‬إﻻ ِﰲ ُﺻﻮ َر ٍة َوا ِﺣﺪ ٍة‪ ،‬وﻫﻲ رﻛﻌﺘﺎ اﻟﻄـﻮا ِف‪ ،‬ﺗﺒ ًﻌـﺎ ﻟﻠ َﺤـ ﱢﺞ‪ ،‬وﻛـﺬا اﻟﺼـﻮم َﻋـﻦ‬ ‫اﳌﻴ ِﺖ َﻋ َﲆ أﺻ ﱢﺢ)‪ (9‬اﻟﻘﻮﻟﲔ‪ ،‬وإن َﻛﺎ َن َﻣﺎﻟﻴﺎ ﳏ ًﻀﺎ ﻛﺎﻟﺰﻛﺎ ِة دﺧﻠ ْﺖ اﻟﻨﻴﺎﺑ ُﺔ ِﰲ ﺗﻔﺮﻳﻘﻪ؛ ﻷَ ﱠﻧﻪ ﺑﺴﺒ ِﺐ اﻟﻮﺳﻴﻠ ِﺔ إذ ا َﳌـﺎل ُﻫـ َﻮ‬ ‫اﳌﻘﺼﻮد‪ ،‬وإن َﻛﺎ َن ﻣﱰد ًدا ﺑﻴﻨﻬ َﲈ ﻛﺎ َﳊ ﱢﺞ َﺟﺎ َز ِﻋﻨْﺪ اﻟﻐﺼﺐ َأ ْو اﳌﻮت َﻋ َﲆ َﻣﺎ ﺗﻘﺮر ﻣﺒﺴﻮ ًﻃﺎ ِﰲ ﻛﺘﺐ ا ْﻟ ِﻔ ْﻘﻪ‪ ،‬وأ ﱠﻣـﺎ َﻏـ ْﲑ‬ ‫اﻟﻌﺒﺎدة ﻓﻼ ﳜﻠﻮ إ ﱠﻣﺎ أن َﻳ ُﻜﻮن ﻣﻨﻈﻮ ًرا ﻓِﻴﻪ إِ َﱃ ﺟﻬﺔ اﻟﻔﺎﻋﻠﻴﺔ‪َ ،‬أ ْو )‪(10‬إﱃ ﺟﻬﺔ اﻟﻔﻌﻞ ﻗﻂ ﻣﻦ َﻏ ْﲑ ﻧﻈـﺮ إِ َﱃ ﻓﺎﻋـﻞ‪ ،‬ﻓﻤـﻦ‬ ‫اﻷول ‪\" :‬ا ْﻟﺒَ ﱢﻴ َﻌﺎ ِن ﺑِﺎ ِْﳋ َﻴﺎ ِر َﻣﺎ َﱂْ َﻳ َﺘ َﻔ ﱠﺮ َﻗﺎ\")‪ ،(11‬ﻓﺄﻧﺎ َط اﻟﺸﺎر ُع َذﻟِ َﻚ ﺑﺎﻟﻔﺎﻋﻞ‪ ،‬ﻓﺎﻟﻌﱪة ﺑﻪ ﻓِﻴﻪ ﻓﺘﻜﻮن ﻋﻬﺪ اﻟﻔﻌﻞ ﻣﺘﻌﻠﻘﺔ ﺑﻪ‪،‬‬ ‫وﻟﻮ وﻛﻴ ًﻼ‪ ،‬وﻣﻦ اﻟﺜﺎﲏ ‪َ \" :‬ﻣ ْﻦ َﺑﺎ َع َﻋﺒْﺪا َو َﻟ ُﻪ َﻣﺎ ٌل\")‪ ،(12‬ﻓﻤﻘﺼﻮ ُد اﻟﺸﺎر ِع ﲢﺼﻴﻞ اﻟﻔﻌﻞ‪.‬‬ ‫)‪\" (1‬ﺑﻔﺼﻮل\" أﳊﻘﺖ ِﰲ ﺣﺎﺷﻴﺔ )أ( وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ (2‬ﻛﻠﻤﺔ \"اﻟﻮﺿﻮء\" أﳊﻘﺖ ِﰲ )أ( وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ (3‬أي ﻳﻨﻮب َﻋﻨﻪ ِﰲ ﻫﺬه اﻷﻋ َﲈل‪.‬‬ ‫)‪ (4‬أي دﺧﻮل اﻟﻨﻴﺎﺑﺔ‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ اﺑﻦ ﺣﺰم‪َ ،‬ﺻﺎ ِﺣ ُﺐ ا َﳌ ْﺬ َﻫ ِﺐ اﻟﻈﺎﻫﺮي‪ ،‬وا ْﻧ ُﻈ ْﺮ رأﻳﻪ ِﰲ ‪ :‬اﻹ ْﺣ َﻜﺎم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪.(132/5) ،‬‬ ‫)‪ (6‬ﻛﻠﻤﺔ \"اﻟﺪﺧﻮل\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﻟﻔﻌﻞ\"‪.‬‬ ‫)‪ (8‬ﻫﻜﺬا ﻫﻲ ِﰲ )ب( ﺗﺎء‪.‬‬ ‫)‪ (9‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻷﺻﺢ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (10‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ﻛﻠﻤﺔ َأ ْو ﺑﻀﻊ ﻛﻠﻤﺔ ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪.‬‬ ‫ا ْﻷَ ْر َﻗـﺎم‪،‬‬ ‫)‪َ82(1)1‬ﺻ‪ِ 0‬ﺤ‪2‬ﻴ‪ُ ،‬ﺢ‪8‬اﻟ‪ُ 0‬ﺒ‪َ1‬ﺨ‪2‬ﺎ‪ِ،‬ر ّ‪0‬ي‪َ4)،(،2(411164/،12)1:1‬ﺻ‪ِ(3‬ﺤﻴ ِﻛ َُﺘﺢﺎ ُﻣُبْﺴا ِﻠْﻟ ُﺒﻢُﻴ‪:‬ﻮ ِ)ع‪) ،‬ص‪6َ (2119‬ﺑﺎ(‪ُ،‬ب)إِ‪َ1‬ذا‪َ 2‬ﺑ(ﱠ َﲔِﻛ َﺘاﺎْﻟ َﺒ ﱢﻴب َﻌاﺎ ْﻟ ُِﺒن ُﻴ َوﻮ َﱂِْع َﻳ‪ْ ،‬ﻜ) ُﺘ َ‪1‬ﲈ‪َ1‬و َ(ﻧ َﺑَـﺼﺎ َ ُﺤﺎب‪،‬اﻟ) ﱢ‪9‬ﺼـ‪ْ 7‬ﺪ‪0‬ق‪،(ِ 2‬ﰲ‬ ‫َوا ْﻟ َﺒ َﻴـﺎ ِن‪،‬‬ ‫وا ْﻧ ُﻈ ْﺮ‬ ‫ا ْﻟ َﺒ ْﻴـ ِﻊ‬ ‫)‪2‬ا)ْ‪َ 1‬ﻷ(‪ْ 7‬ر‪ََ4‬ﻗﺎﺻ‪/‬م ِﺤ‪:2‬ﻴ‪)ُ3‬ﺢ‪95‬اﻟ‪ُ 1‬ﺒ‪3،َ (7‬ﺨﺎ‪2‬ﻛِر(‪،‬ﻼّي َ‪:‬ﳘﺻﺎ) ِِﻣﺤ‪2‬ﻴْﻦ ُ‪4‬ﺢ( َﻃُﻣِﺮِﻛ ْﻳَﺘﺴ ِﺎﻠِﻖ ُ َﻢأبِ‪:‬اﰊﳌُﺑاﺎ َﺴَْﳋﺎﺧ ِﻠَﺘﻗﻴﺎ ِةﻼِﻞ‪)،،‬ف َﻋﻳ‪ْ 7‬ﻦ‪1‬ﺴ(َﻋﲑَْﺒﺑ ِﺎﺪﰲُابأﻟاِﷲﻟﻔ ْﺑﱠﺎﺮ ِﻦُﻇﺟاﻪ ِ‪،‬ﻞَْﳊ َ)ﻳﺎ ِرُﻜﻮِصثن‪َ 6،‬ﻟ َ‪2‬ـﻋ ُﻪْ‪6‬ﻦ َ(ﳑَ َ‪،‬ـﺣﱞﺮ)ﻜِ َأﻴ‪ْ 8‬وِﻢ‪ِْ 1‬ﺑ( ِْﴍﻦ ِﻛ َﺘ ٌﺎِﺣب َِﺰابﰲٍماﻟ ََرﺣ ﱠﻄـِ َﺎ ِﺋﻼ َﴈِ ٍﻂقا‪َ،‬أ ُْﷲو) َِﻋ‪ْ 5‬ﻨﰲ ُ‪1‬ﻪَﻧ(‪َ ْ ،‬ﺑﺑﺨﺎـﻪ‪ٍُ.‬ﻞب‪َ ،‬ﻣ) ْﻦ‪َ 9‬ﺑﺎ‪َ 7‬ع‪َ 3‬ﻧ‪(ْ 2‬ﺨ‪ً،‬ﻼوا َْﻧﻋ َﻠ ُﻈْﻴـَﻬْﺮﺎ‬ ‫َﺛ َﻤ ٌﺮ‪ ،(1543 /80) ،‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ اﻟ ﱡﺰ ْﻫ ِﺮ ّي‪َ ،‬ﻋﻦ َﺳﺎ ِﱂِ ْﺑ ِﻦ َﻋ ْﺒﺪ اﷲِ‪َ ،‬ﻋﻦ ا ْﺑ ِﻦ ُﻋ َﻤ َﺮ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻬ َﲈ‪ ،‬ﺑﻪ‪ ،‬وﺗﺎﺑﻊ ﺳـﺎ ًﳌﺎ ﻧـﺎﻓ ٌﻊ‪ ،‬ﻋﻨـﺪ‬ ‫اﻟ ُﺒ َﺨﺎ ِر ّي‪ ،‬ﺑﺪون ﻋﺒﺎرة ‪َ \" :‬ﻣ ْﻦ َﺑﺎ َع َﻋ ْﺒ ًﺪا َو َﻟ ُﻪ َﻣﺎ ٌل \"‪ ،‬واﻧﻈـﺮ ا ْﻷَ ْر َﻗـﺎم ‪ ،(2716 ،2206 ،2204) :‬وﻋﻨـﺪ ﻣﺴـﻠﻢ‪ ،‬ا ْﻷَ ْر َﻗـﺎم ‪-77) :‬‬ ‫‪.(1543 /79‬‬ ‫‪134‬‬

‫وأﲨﻌــﺎ ِﰲ َﻗ ْﻮﻟِــ ِﻪ ‪) ×Ö ÕÔÓÒ ÑÐÏÎÍ :‬اﻟ َﺒ َﻘــ َﺮة ‪ ،(230 :‬ﻓــﺎﻟﻄﻼ ُق‬ ‫اﳌﺮاد ﺑﻪ ﲢﺼﻴﻞ اﻟﻔﻌﻞ)‪ (1‬ﺳﻮاء َﻛﺎ َن ﺑﻨﻔ ِﺴﻪ َأ ْو ﺑﻨﻴﺎﺑ ٍﺔ‪َ ،‬أ ْو ﺑﻐـﲑ َذﻟِـ َﻚ ﳑﱠـﺎ َﺗ َﻘـ ﱠﺮ َر ِﰲ ا ْﻟ ِﻔ ْﻘـ ِﻪ‪ ،‬و‪  ÕÔ‬اﳌـﺮاد‬ ‫اﻹﺳﻨﺎد اﳊﻘﻴﻘﻲ اﳌﺘﻌﻠﻖ ﺑﺎﻟﻔﺎﻋﻞ‪ ،‬وأ ﱠﻣﺎ اﻟ ﱡﻠﻐﻮﻳﺎت ﻓﺈ ﱠن ﺣﻘﻴﻘ َﺘﻬﺎ ِﻋ ْﻨﺪ اﻹﻃﻼق ﻣﴫوﻓ ٌﺔ إِ َﱃ ﻣﻦ أﺳﻨ َﺪ إﻟﻴﻪ اﻟﻔﻌﻞ‬ ‫ﺣﻴﺚ ﱂ ﻳﻨﻮ َﻣﺎ ﻳﻌﻢ اﳌﺠﺎز‪/17 ،‬ب وﻻ ﻳﻌﺘﱪ اﻟﻌﺎدة َﻋ َﲆ اﳌﺸﻬﻮر؛ ﻷَ ﱠﳖﺎ ﻻ ﺗﺼﻠ ُﺢ راﻓﻌ ًﺔ ﻟﻠﺤﻘﻴﻘﺔ ﻟﺘﺄدﻳـﺔ َذﻟِـ َﻚ‬ ‫إِ َﱃ اﻟﻔﺴﺦ‪ ،‬وﻳﻤﻜﻦ أن ﺗﺼﻠﺢ)‪ (2‬ﳐﺼﺼ ًﺔ َﻋ َﲆ ﻃﺮﻳﻘﺔ‪ ،‬واﻟﻘﺪر اﳌﺸﱰك ﻻ ﻳﺼﺢ؛ ﻷَ ﱠﻧﻪ إ ﱠﻧ َﲈ َﻳ ُﻜﻮن إذا َﻛـﺎ َن ﻣ َﻌﻨـﻰ‬ ‫ﺣﻘﻴﻘﺘﺎن دار اﻷﻣﺮ ﺑﲔ أن ﲡﻌ َﻠﻬ َﲈ ﻣﺸﱰﻛﲔ اﺷﱰا ًﻛﺎ ﻟﻔﻈ ًﻴﺎ)‪َ ،(3‬أ ْو ﻧﺄﺧﺬ ﺑﻴﻨﻬ َﲈ ﻗﺪ ًرا ﻣﺸﱰ ًﻛﺎ ﻓﻬﻨﺎك ﻳ َﻘﺎل ‪ :‬اﻟ َﻘـ ْﺪ ُر‬ ‫ا ُﳌ ْﺸ َ َﱰ ُك َأ ْو َﱃ‪ ،‬أ ﱠﻣﺎ ِﰲ ﺣﻘﻴﻘ ٍﺔ وﳎﺎ ٍز‪ ،‬ﻓﻼ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬ﻗﺎﻋﺪة اﻟ ﱠﺘ ْﺒ ِﻌﻴ ِﺾ)‪ (4‬ﻳﻘﻊ اﺑﺘﺪا ًء)‪ِ (5‬ﰲ ﲬ ِﺲ ﺻﻮر‪:‬‬ ‫إﺣﺪاﻫﺎ ‪ :‬وﻟﺪ ا ُﳌ َﺒ ﱠﻌ َﻀ ِﺔ ﻣﻦ زو ٍج َأ ْو ِز َﻧﺎ‪ُ ،‬ﺳﺌِ َﻞ َﻋﻨﻪ اﻟ َﻘـﺎ ِﴈ ُﺣ َﺴـﲔ)‪َ (6‬ﻓ َﻘـﺎ َل ‪ :‬ﻳﻜـﻦ ﲣﺮﳚـﻪ َﻋـ َﲆ اﻟـﻮﺟﻬﲔ‪ِ ،‬ﰲ‬ ‫اﳉﺎرﻳﺔ اﳌُ ْﺸ َ َﱰ َﻛﺔ إذا وﻃﺌﻬﺎ أﺣﺪ اﳌﺸﱰﻛﲔ‪ ،‬و َﻛﺎ َن اﻟﴩﻳﻚ اﻟﻮاﻃﺊ ﻣﻌ ًﴪا‪ُ ،‬ﺛ ﱠﻢ اﺳﺘﻘﺮ ﺟﻮاﺑـﻪ ﻋـﲆ)‪(7‬‬ ‫َأ ﱠﻧ ُﻪ ﻛﺎﻷم ﺣﺮﻳ ًﺔ ورﻗﺎ‪َ ،‬ﻗﺎ َل اﻹ َﻣﺎم)‪ : (8‬و َﻫ َﺬا ُﻫ َﻮ اﻟﻮﺟﻪ؛ ﻷَ ﱠﻧﻪ ﻻ ﺳﺒ َﺐ ﳊﺮ ﱠﻳﺘِﻪ إﻻ اﻷُم‪ ،‬ﻓِﻴﺘﻘﺪر ﺑﻘﺪرﻫﺎ‪.‬‬ ‫اﻟﺜﺎﻧﻴﺔ ‪ :‬اﻟﻮﻟﺪ ﻣﻦ اﳉﺎرﻳ ِﺔ ا ُﳌ ْﺸ َ َﱰ َﻛﺔ إذا َﻛﺎ َن اﻟﴩﻳ ُﻚ اﻟ َﻮاﻃِ ُﺊ ُﻣ ْﻌ ِ ًﴪا‪ ،‬واﺧﺘﻠﻒ ﻓِﻴﻪ اﻟ ﱠﺘﺼ ِﺤﻴﺢ ﻓ ِﻔﻲ اﳌﻜﺎﺗﺒـﺔ ﺑـﲔ‬ ‫اﺛﻨﲔ ﻳﻄﺆﻫﺎ أﺣﺪ َﳘﺎ و ُﻫ َﻮ ُﻣ ْﻌ ِﴪ‪َ ،‬ﻗﺎ َل اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ)‪ ،(9‬وﺗﺒﻌﻪ)‪ِ (10‬ﰲ اﻟ ﱠﺮ ْو َﺿﺔ ‪ِ :‬ﰲ اﻟﻮﻟﺪ وﺟﻬـﺎن ‪ :‬أﺻـﺤﻬ َﲈ‬ ‫ﻧﺼﻔﻪ ﺣﺮ‪ ،‬وﻧﺼﻔﻪ رﻗﻴﻖ‪ ،‬واﻟﺜﺎﲏ ﻳﻨﻌﻘﺪ)‪ (11‬ﻛﻠﻪ ﺣـﺮا ﻟﻠﺸـﺒﻬﺔ‪ ،‬و َﻗـﺎ َﻻ ِﰲ اﺳـﺘﻴﻼد)‪ (12‬أﺣـﺪ اﻟﻐـﺎﻧﻤﲔ‬ ‫اﳌﺤﺼﻮرﻳﻦ إذا أﺛﺒﺘﻨﺎ اﻻﺳﺘﻴﻼد ‪ :‬إ ﱠﻧ ُﻪ إذا َﻛﺎ َن ﻣﻌ ًﴪا ﻫﻞ ﻳﻨﻌﻘ ُﺪ اﻟﻮﻟ ُﺪ ﻛﻠﻪ ﺣ ًﺮا‪ ،‬أم ﻗﺪر ﺣﺼﺘﻪ ﺣـ ًﺮا‪،‬‬ ‫)‪ (1‬اﻟﻌﺒﺎرة ﻣﻦ ‪\" :‬وأﲨﻌﺎ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ‪........‬ﲢﺼﻴﻞ اﻟﻔﻌﻞ( ﻣﻦ )ب( وﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ (2‬ﻛﻠﻤﺔ \"ﺗﺼﻠﺢ\" ﻣﻦ )ب( وﻫﻲ ِﰲ )أ( \"ﻳﺼﻠﺢ\"‪ ،‬و ُﻫﻮ َﻏ ْﲑ ﻣﺮاﻋﻲ ﻣﻘﺘﴣ اﻟﺴﻴﺎق‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻟﻄﻴ ًﻔﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (4‬ﻳ ُﻜﻮن ِﰲ ا ْﻟ َﻌ ْﲔ ا ُﳌ ْﺸ َ َﱰ َﻛﺔ ﺑِ َﺘ ْﻘ ِﺴﻴ ِﻤ َﻬﺎ إِ َﱃ َأ ْﻗ َﺴﺎ ٍم ﺑِﻨِ ْﺴ َﺒ ِﺔ ِﺣ َﺼ ِﺺ اﻟ ﱡ َﴩ َﻛﺎ ِء َﻏ ْﲑ ُﻣ ِ ﱟﴬ ﺑِ َﺄ ﱢي َ ِﴍﻳ ٍﻚ ِﻣـ ْﻦ اﻟ ﱡ َﴩـ َﻛﺎ ِء‪َ ،‬أ ْي َﻧـﺎﻓِ ٌﻊ ﺑِـﺎﻟﻨﱠ ْﻔ ِﻊ‬ ‫ا ﱠﻟ ِﺬي َﻛﺎ َن َﻳ ْﻨ َﺘ ِﻔ ُﻊ ﺑِ ِﻪ َﲨِﻴ ُﻊ اﻟ ﱡ َﴩ َﻛﺎ ِء َﻗ ْﺒ َﻞ ا ْﻟ ِﻘ ْﺴ َﻤ ِﺔ‪َ ،‬ﻓ ِﻬ َﻲ َﻗﺎﺑِ َﻠ ٌﺔ ﻟِ ْﻠ ِﻘ ْﺴ َﻤ ِﺔ َﺳ َﻮا ٌء َﻛﺎ َﻧ ْﺖ ِﻣ ْﻦ ا ْﳌِ ْﺜﻠِ ﱠﻴﺎ ِت َأ ْو ِﻣ ْﻦ ا ْﻟ ِﻘ َﻴ ِﻤ ﱠﻴﺎ ِت‪َ ،‬و َﺳـ َﻮا ٌء َﻛﺎ َﻧـ ْﺖ‬ ‫ِﻣ ْﻠ ًﻜﺎ َأ ْو َو ْﻗ ًﻔﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬درر اﳊﻜﺎم َ ْﴍح ﳎﻠﺔ اﻷﺣﻜﺎم‪ ،‬ﻟ َﻌِ ّﲇ ﺣﻴﺪر‪.(145/3) ،‬‬ ‫)‪ (5‬ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪ ،‬وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ُ (6‬ﻫ َﻮ َأ ُﺑﻮ ﻋﲇ‪ ،‬ا ُﳊ َﺴ ْﲔ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َأ ْ َﲪﺪ اﻟ َﻘﺎ ِﴈ‪ ،‬ا َﳌ ْﺮ َو ِز ّي‪َ ،‬و ُﻳ َﻘﺎل ﻟﻪ أﻳ ًﻀﺎ ا َﳌ ْﺮ َوروذي اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪462‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬وﻓِﻴﺎ ِت اﻷﻋﻴﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜﺎن‪ ،(134 /2) ،‬و َﺗﺎ ِرﻳ ِﺦ ا ِﻹ ْﺳ َﻼم‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(62 /31) ،‬و َﺷـﺬ َرا ِت اﻟـ ﱠﺬ َﻫﺐ‪،‬‬ ‫ﻻ ْﺑ ِﻦ اﻟ ِﻌ َﲈد ا َﳊ ْﻨ َﺒِ ّﲇ‪.(310 /3) ،‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"ﻋﲆ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (8‬أي اﻟﻐﺰا ّﱄ‪.‬‬ ‫)‪ (9‬ﱂ أﻗﻒ ﻋﲆ ﻛﻼﻣﻪ‪.‬‬ ‫)‪ (10‬أي اﻟ ﱠﻨ َﻮ ِو ّي‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \"ﻓِﻴﻨﻌﻘﺪ\"‪.‬‬ ‫)‪ (12‬ﻫﻮ َﺗ ْﺼﻴِ ُﲑ ا َْﳉﺎ ِر َﻳ ِﺔ ُأ ﱠم َو َﻟ ٍﺪ‪ُ ،‬ﻳ َﻘﺎ ُل ‪ُ :‬ﻓ َﻼ ٌن ا ْﺳ َﺘ ْﻮ َﻟ َﺪ َﺟﺎ ِر َﻳ َﺘ ُﻪ إ ْن َﺻ ﱠ َﲑ َﻫﺎ ُأ ﱠم َو َﻟ ِﺪ ِه‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ‪ ،‬ﻟﻠﻜﺎﺳﺎﲏ‪.(123/4) ،‬‬ ‫‪135‬‬

‫واﻟﺒﺎﻗﻲ رﻗﻴﻖ؟ وﺟﻬﺎن‪ ،‬وﻗﻴﻞ ﻗﻮﻻن ‪ :‬أﺣﺪ َﳘﺎ ‪ :‬ﻛﻠﻪ ﺣﺮ؛ ﻷ ﱠن اﻟﺸﺒﻬ َﺔ ﺗﻌ ﱡﻢ اﳉﺎرﻳـﺔ‪ ،‬وﺣﺮﻳـﺔ اﻟﻮﻟـﺪ‬ ‫ﺗﺜﺒﺖ ﺑﺎﻟﺸﺒﻬﺔ‪ ،‬وإن ﱂ ﻳﺜﺒﺖ اﻻﺳﺘﻴﻼد‪ ،‬و َﳍ َﺬا ﻟﻮ وﻃﺊ أﻣ َﺔ ﻏ ِﲑه ﺑِ ُﺸ ْﺒ َﻬ ٍﺔ‪ ،‬و ُﻫ َﻮ ﻳﻄﺆﻫﺎ أﻣﺘـﻪ َأ ْو زوﺟﺘـﻪ‬ ‫اﳊﺮة‪ ،‬اﻧﻌﻘﺪ اﻟﻮﻟﺪ ﺣ ًﺮا‪ ،‬وإن ﱂ ﻳﺜﺒﺖ اﻻﺳﺘﻴﻼد‪ ،‬ووﺟﻪ اﻟﺜﺎﲏ ‪َ :‬أ ﱠﻧ ُﻪ ﺗﺒﻊ ﻟﻼﺳـﺘﻴﻼد‪ ،‬و ُﻫـ َﻮ ﻣﺘـﺒﻌﺾ‪،‬‬ ‫َﻗﺎ َﻻ ‪ :‬و َﻫ َﺬا ا ِﳋ َﻼف ِﰲ ﺗﺒﻌﻴﺾ ﺣﺮﻳﺔ اﻟﻮﻟﺪ ﳚﺮي ﻓِﻴ َﲈ إذا وﻟﺪ أﺣ ُﺪ اﻟﴩﻳﻜﲔ ا ُﳌ ْﺸ َ َﱰ َﻛﺔ و ُﻫ َﻮ ﻣﻌﴪـ‪،‬‬ ‫ﻓﺈن ُﻗ ْﻠﻨَﺎ ‪ :‬ﲨﻴﻌﻪ ﺣﺮ ﻟﺰم اﳌﺴﺘﻮﻟﺪ ﻗﻴﻤﺔ ﺣﺼﺔ اﻟﴩﻛﺎء ﻣـﻦ اﻟﻮﻟـﺪ‪ ،‬و َﻫـ َﺬا ُﻫـ َﻮ اﻷﺻـﺢ‪ ،‬ﻛـﺬا َﻗﺎ َﻟـﻪ‬ ‫ا ْﻟ َﻘﺎ ِﴈ)‪َ (1‬أ ُﺑﻮ اﻟ ﱠﻄ ﱢﻴـ ِﺐ)‪َ (3)(2‬واﻟ ﱡﺮو َﻳـﺎ ِ ﱡﲏ)‪ ،(5)(4‬وﻏﲑ َﳘـﺎ ﺳـﻮاء ِﰲ ﺗـﺮﺟﻴﺢ ﺣﺮﻳـﺔ ﲨﻴﻌـﻪ‪ ،‬اﺳـﺘﻴﻼد أﺣـﺪ‬ ‫اﻟﻐﺎﻧﻤﲔ‪ ،‬واﺳﺘﻴﻼد أﺣﺪ اﻟﴩﻳﻜﲔ)‪.(6‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬واﻟ َﺼ ِﺤﻴ ُﺢ َأ ﱠﻧ ُﻪ ﺗﺒﻌﻴﺾ‪.‬‬ ‫واﻟﺜﺎﻟﺜﺔ ‪ :‬إذا اﺳﺘﻮﻟ َﺪ اﻷ ُب ا ُﳊ ﱡﺮ ﺟﺎرﻳ ًﺔ ُﻣ ْﺸ َ َﱰ َﻛﺔ‪ ،‬ﺑﲔ اﺑﻨﻪ وﺑﲔ ﻏﲑه‪ ،‬و ُﻫ َﻮ ُﻣ ْﻌ ِ ٌﴪ ﻓ َﻴ ُﻜـﻮ ُن ﻧﺼـ ُﻒ اﻟﻮﻟـ ِﺪ ﺣـ ًﺮا‪،‬‬ ‫وﻧﺼﻔﻪ رﻗﻴ ًﻘﺎ َﻋ َﲆ اﻷﻇﻬﺮ‪.‬‬ ‫اﻟﺮاﺑﻌﺔ ‪َ َ :‬ﴐ َب اﻹ َﻣﺎ ُم اﻟﺮ ﱠق َﻋ َﲆ ﺑﻌ ِﺾ ﺷﺨ ٍﺺ‪ ،‬ﻓ ِﻔﻲ ﺟﻮا ِز ِه وﺟﻬﺎن ﻳﺒﻨﻴﺎن َﻋ َﲆ اﳌﺴـﺎﺋ ِﻞ ﻗﺒﻠﻬـﺎ‪ ،‬واﻷَ َﺻـﺢ ِﰲ‬ ‫اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ واﻟ ﱠﺮ ْو َﺿﺔ)‪َ ،(7‬و َﻗﺎ َل اﻹ َﻣﺎم ‪ :‬إ ﱠﻧ ُﻪ اﻷﻗﻴﺲ ﺟﻮازه‪.‬‬ ‫َﻗﺎ َلاﻟﺒَ َﻐ ِﻮ ّي‪:‬ﻓﺈنﻣﻨ َﻌﻨﺎهﻓﺈن َ َﴐ َباﻟﺮ ﱠق َﻋ َﲆﺑﻌﻀﻪ‪/18‬أ رق ﻛﻠﻪ‪،‬و َﻛﺎ َنﳚﻮزأنﻳ َﻘﺎ َل‪:‬ﻻﻳﺮق ﳾء)‪.(8‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ﻛﻠﻤﺔ \"ﺣﺴﲔ\" ِﰲ )أ( ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪ ،‬وأﺛﺒﺘﺖ ِﰲ )ب(‪َ ،‬واﻟ ﱠﺼ َﻮاب ﻋﺪم إﺛﺒﺎﲥﺎ؛ و ِﰲ اﻟ ﱠﺮ ْو َﺿﺔ \" َأ ُﺑـﻮ اﻟﻄﻴـﺐ\"‪ ،‬ﻣـﻦ‬ ‫َﻏ ْﲑ \"ﺣﺴﲔ\"‪.‬‬ ‫)‪ (2‬ﻋﺒﺎرة \" َأ ُﺑﻮ اﻟﻄﻴﺐ\" َﻏ ْﲑ ﻣﻮﺟﻮدة ِﰲ )ب(‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َﺷ ْﻴ ُﺦ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴ ِﺔ‪ ،‬ﻃﺎﻫﺮ ﺑﻦ َﻋ ْﺒﺪ اﷲِ ﺑﻦ ﻃﺎﻫﺮ ﺑﻦ ﻋﻤﺮ‪ ،‬اﻟﻄﱪي‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪450‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗـﺎ ِرﻳ ِﺦ َﺑ ْﻐـ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴـﺐ اﻟ َﺒ ْﻐـ َﺪادي‪ ،(358/9) ،‬واﻟ ﱠﺘ ْﻘ ِﻴﻴـ ِﺪ ﳌﻌﺮﻓـﺔ رواة اﻟﺴـﻨﻦ واﳌﺴـﺎﻧﻴﺪ‪ ،‬ﻻ ْﺑـ ِﻦ ﻧﻘﻄـﺔ‪،‬‬ ‫)ص‪ ،(303‬واﳌﻨﺘﺨ ِﺐ ﻣﻦ ﻛِ َﺘﺎب اﻟﺴﻴﺎق ﻟ َﺘﺎ ِرﻳﺦ ﻧﻴﺴﺎﺑﻮر‪ ،‬ﻟﻠﺼﲑﻓِﻴﻨﻲ‪) ،‬ص‪.(285‬‬ ‫)‪ُ (4‬ﻫ َﻮ اﻟ َﻘﺎ ِﴇ اﻹ َﻣﺎم‪َ ،‬أ ُﺑﻮ اﳌﺤﺎﺳﻦ‪َ ،‬ﻋ ْﺒﺪ اﻟ َﻮا ِﺣﺪ ﺑﻦ إﺳ َﲈﻋﻴﻞ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ – وﻋﻨﺪ اﻟﺼـﲑﻓﻴﻨﻲ \"ﺑـﻦ ُ َﳏ ﱠﻤـﺪ ﺑـﻦ َأ ْ َﲪـﺪ \"‪-‬‬ ‫اﻟﻄﱪي‪ ،‬ا َﻷﺋِ ﱠﻤﺔ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ ِﰲ ﻋﴫه‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪501‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﳌﻨﺘﺨ ِﺐ ﻣﻦ ِﻛ َﺘﺎب اﻟﺴﻴﺎق ﻟ َﺘﺎ ِرﻳﺦ ﻧﻴﺴﺎﺑﻮر‪ ،‬ﻟﻠﺼـﲑﻓِﻴﻨﻲ‪) ،‬ص‪ ،(371‬ووﻓِﻴـﺎ ِت اﻷﻋﻴـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ ﺧﻠﻜـﺎن‪،‬‬ ‫)‪ ،(198/3‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪.(287 /1) ،‬‬ ‫)‪ (5‬اﻧﻈﺮ ‪ :‬ﺑﺤ َﺮ اﳌﺬﻫﺐ‪.(199/14) ،‬‬ ‫)‪َ (6‬ر ْو َﺿ ُﺔ اﻟ ﱠﻄﺎﻟِﺒﲔ‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(467/7) ،‬‬ ‫)‪ (7‬واﻟﻮﺟﻪ ﻫﻮ ‪َ :‬أ ﱠﻧ ُﻪ ﻛﺎﻷم ﺣﺮﻳ ًﺔ ورﻗﺎ؛ ﻷﻧﻪ ﻻ ﺳﺒﺐ ﳊﺮﻳﺘﻪ إﻻ ﺣﺮﻳﺔ اﻷم ﻓِﻴﺘﻘﺪر ﲠﺎ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪ ،‬ﻟﻠﻨﱠ َﻮ ِو ّي‪.(467/7) ،‬‬ ‫)‪ (8‬اﻟﺘﻬﺬﻳ ُﺐ ﰲ اﻟﻔﻘﻪ اﻟ ﱠﺸﺎﻓ ِﻌ ّﻲ‪.(148/5) ،‬‬ ‫‪136‬‬

‫اﻟ ﱡﺼﻮ َرة اﳋﺎﻣﺴﺔ ‪ :‬اﻟﻌﺘﻴﻖ اﻟﻜﺎﻓﺮ ﺑﲔ اﳌﺴﻠﻢ واﻟﺬﻣﻲ إذا ﻧﻘﺾ اﻟﻌﻬﺪ‪ ،‬واﻟﺘﺤﻖ ﺑﺪار اﳊﺮب َﻓ ُﺴﺒِ َﻲ‪ ،‬ﻓﺈﻧﻪ ُﻳ ْﺴ َ َﱰ ﱡق‬ ‫ﻧﺼﻴﺐ اﻟﺬﻣﻲ َﻋ َﲆ اﻷﺻـﺢ‪ ،‬وﻻ ُﻳ ْﺴـ َ َﱰ ﱡق ﻧﺼـﻴﺐ اﳌﺴـﻠﻢ َﻋـ َﲆ اﳌﺸـﻬﻮر‪ ،‬ﻛ َﻌ ْﺒـﺪ َﳘﺎ اﻟﻜﺎﻣـﻞ‪ ،‬وأ ﱠﻣـﺎ‬ ‫اﻟﺘﺒﻌﻴﺾ ِﰲ َﻋ ْﺒﺪه)‪ (1‬اﳋﺎﻟﺺ ﻓﻼ ﻳﻘﻊ إﻻ ِﰲ ﺛﻼث ﺻﻮر ‪:‬‬ ‫أﺣﺪاﻫﺎ ‪ :‬رﻫﻦ ﺑﻌﺾ َﻋﺒْﺪه وأﻗﺒﻀﻪ ُﺛ ﱠﻢ أﻋﺘﻖ َﻏ ْﲑ اﳌﺮﻫﻮن‪ ،‬و ُﻫ َﻮ ﻣﻌﴪ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺘﻖ َذ ِﻟ َﻚ اﻟﺒﻌﺾ ﻓﻘﻂ‪.‬‬ ‫اﻟ ﱡﺼﻮ َرة اﻟﺜﺎﻧﻴﺔ ‪ :‬ﺟﻨﻰ َﻋ ْﺒﺪ ﺑﲔ اﺛﻨﲔ ﻓﻔﺪا أﺣﺪ َﳘﺎ ﻧﺼﻴﺒﻪ‪ُ ،‬ﺛ ﱠﻢ إ ﱠن ا ﱠﻟ ِﺬي ﱂ ﻳﻔ ِﺪ اﺷـﱰى اﻟﻨﺼـ َﻒ ا ﱠﻟـ ِﺬي)‪ (2‬ﻓـﺪي‪،‬‬ ‫ﻓﺄﻋﺘﻘﻪ و ُﻫ َﻮ ﻣﻌﴪ ﻋﺘﻖ َذﻟِ َﻚ اﻟﺒﻌﺾ ﻓﻘﻂ‪.‬‬ ‫اﻟ ﱡﺼﻮ َرة اﻟﺜﺎﻟﺜﺔ ‪ :‬وﻛﻞ وﻛﻴ ًﻼ ِﰲ ﻋﺘ ِﻖ َﻋ ْﺒ ِﺪه‪ ،‬ﻓﺄﻋﺘﻖ اﻟﻮﻛﻴ ُﻞ ﻧﺼﻔﻪ‪ ،‬ﻓ ِﻔﻴﻬﺎ ﺛﻼﺛ ُﺔ أوﺟ ٍﻪ ِﰲ اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ واﻟ ﱠﺮ ْو َﺿـﺔ ِﰲ ﻓـﺮوع‬ ‫أواﺧﺮ اﻟﻮﻻء ‪:‬‬ ‫أﺣﺪﻫﺎ ‪ :‬ﻳﻌﺘﻖ َذ ِﻟ َﻚ اﻟﻨﺼﻒ ﻓﻘﻂ‪ ،‬و َﺻ ﱠﺤ َﺤﺎه)‪ (3‬و ُﻫ َﻮ ﻣﺸﻜﻞ‪.‬‬ ‫واﻟﺜﺎﲏ ‪ :‬ﻻ ُﻳﻌﺘ ُﻖ ﳾء ﳌﺨﺎﻟﻔﺔ اﻟﻮﻛﻴﻞ‪.‬‬ ‫واﻟﺜﺎﻟﺚ ‪ُ :‬ﻳﻌﺘ ُﻖ ﻛﻠﻪ‪ ،‬و ُﻫ َﻮ أرﺟﺢ ِﻋﻨْﺪ َﺷ ْﻴ ِﺨﻨﺎ إﻧﺰاﻻً ﻟﻌﺒﺎدة اﻟﻮﻛﻴﻞ‪ ،‬ﻣﻨﺰﻟـﺔ ﻋﺒـﺎدة اﳌﻮﻛـﻞ‪ ،‬ﻓﻌـﲆ َﻣـﺎ‬ ‫ﺻﺤﺤﺎه ﻳﺴﺘﺜﻨﻰ‪ ،‬وأ ﱠﻣﺎ اﻟﺘﺒﻌﻴﺾ ِﰲ اﻟ َﻌ ْﺒ ِﺪ اﳌﺸـﱰك‪َ ،‬أ ْو ِﰲ اﳌﻜﺎﺗـ ِﺐ‪َ ،‬أ ْو ِﰲ اﳌـﺪﺑ ِﺮ‪ ،‬ﻓـﺬاك ﳚـﻲء ﻣـﻦ‬ ‫ﻓﻘﺪان ﴍط ﻣﻦ ُ ُﴍوط اﻟ ﱢ َﴪا َﻳ ِﺔ)‪ ،(4‬واﷲ أﻋﻠﻢ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ زﻳﺎداﺗﻪ ﻋﲆ)‪ (5‬اﺑﻦ ا َﳊﺎ ِﺟﺐ ِﰲ ُ ُﴍوط ﲪﻞ اﳌﻄﻠﻖ َﻋ َﲆ اﳌﻘﻴﺪ‪َ ،‬ﻓ َﻘﺎ َل ‪َ :‬ذ َﻛ َﺮ اﺑـ ُﻦ ا َﳊﺎ ِﺟـﺐ ﳊﻤـﻞ‬ ‫اﳌﻄﻠﻖ َﻋ َﲆ اﳌُ َﻘ ﱠﻴﺪ ﴍﻃﲔ ‪:‬‬ ‫أﺣﺪ َﳘﺎ ‪ :‬ﻳﺘﺤﺪ اﻟﺴﺒﺐ واﳊﻜﻢ‪ ،‬ﻓﺈن اﺧﺘﻠﻔﺎ ﱂ ﳛﻤﻞ اﺗﻔﺎ ًﻗﺎ‪.‬‬ ‫اﻟﺜﺎﲏ ‪ :‬أن ﻳﻜﻮﻧﺎ ﻣﺜﺒﺘﲔ‪ ،‬ﻓﺈن ﻛﺎﻧﺎ ﻣﻨ ِﻔﻴﱠﲔ ﱂ ﳛﻤﻞ اﺗﻔﺎ ًﻗﺎ)‪ ،(6‬ووراء َذ ِﻟ َﻚ ُ ُﴍوط أﺧﺮ‪ ،‬اﻷول ‪ :‬أن ﻻ َﻳ ُﻜﻮن ِﰲ ﺟﺎﻧـﺐ‬ ‫اﻹﺑﺎﺣﺔ‪ ،‬ذﻛﺮه اﻟ ﱠﺸ ْﻴ ُﺦ َﺗ ِﻘ ﱡﻲ اﻟ ﱢﺪﻳ ِﻦ اﺑ ُﻦ َد ِﻗﻴ ِﻖ اﻟ ِﻌﻴ ِﺪ‪ِ ،‬ﰲ َ ْﴍ ِح اﻟ ُﻌ ْﻤ َﺪ ِة)‪ِ ،(7‬ﰲ اﻟْ َﻜ َﻼ ِم َﻋ َﲆ ﻟُﺒْ ِﺲ اﳌُْ ْﺤ ِﺮ ِم ا ُْﳋـ ﱠﻒ‪ِ ،‬ﰲ‬ ‫ﺑﺎ ِب َﻣﺎ ﻳﻠﺒ ُﺲ اﳌﺤﺮ ُم ِﻣ َﻦ اﻟ ﱢﺜ َﻴﺎ ِب‪َ ،‬ﻓ َﻘﺎ َل ‪َ :‬ﻻ ُ ْﳛ َﻤ ُﻞ َﻋ َﲆ اﳌُ َﻘ ﱠﻴـ ِﺪ ِﰲ َﺟﺎﻧِـ ِﺐ ا ْ ِﻹ َﺑﺎ َﺣـ ِﺔ إ ْذ َﻻ َﺗ َﻌـﺎ ُر َض َﺑ ْﻴـﻨَ ُﻬ َﲈ و ِﰲ‬ ‫اﳌُْ ْﻄ َﻠ ِﻖ ِز َﻳﺎ َد ٌة)‪.(8‬‬ ‫)‪ِ (1‬ﰲ )ب( \" َﻋ ْﺒﺪ َﳘﺎ\"‪ ،‬وﻛﺘﺐ ﻣﻘﺎﺑﻠﻬﺎ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب َﻋ ْﺒﺪه\"‪.‬‬ ‫)‪ (2‬ﻛﻠﻤﺔ \"اﻟﺬي\" ﻣﻦ )ب(‪ ،‬وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪َ :‬ر ْو َﺿ َﺔ اﻟ ﱠﻄﺎ ِﻟﺒﲔ‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(442/8) ،‬‬ ‫)‪ (4‬ﺣﻘﻴﻘﺘﻬﺎ اﻟﻨﻔﻮذ ِﰲ اﳌﻀﺎف إﻟﻴﻪ ُﺛ ﱠﻢ ﺗﴪي إِ َﱃ ﺑﺎﻗﻴﻪ‪ ،‬وﻗﻴﻞ إ ﱠﻧ ُﻪ ﻣﻦ ﺑﺎب اﻟﺘﻌﺒﲑ ﺑﺎﻟﺒﻌﺾ َﻋﻦ اﻟﻜﻞ‪ ،‬أي إذا ُأو ِﻗ َﻊ َﻋ َﲆ ﺟﺰ ٍء ِﻣ ْﻨ َﻬـﺎ‬ ‫ِﻣ ْﻨ َﻬﺎ ﻳﴪي إِ َﱃ ﲨﻴﻌﻬﺎ‪ ،‬ﻓﻠﻮ َﻣ َﻠ َﻚ ِﺷ ْﻘ ًﺼﺎ ﻣﻦ َﻋ ْﺒ ٍﺪ ﻓﺄﻋﺘﻘﻪ و ُﻫﻮ ﻣﻮﴎ‪َ َ ،‬ﴎى إِ َﱃ ﻧﺼﻴ ِﺐ ﴍﻳﻜﻪ‪ ،‬وﻟﻮ ﻣ َﻠ َﻚ َأ َﻣ ًﺔ‪ ،‬و َﻣ َﻠ َﻚ اﻵ َﺧـ ُﺮ‬ ‫َ ْﲪ َﻠ َﻬﺎ‪ ،‬ﻓﺄﻋﺘﻘﻬﺎ ﱂْ َﻳ ْ ِﴪ اﻟ ِﻌ ْﺘ ُﻖ إِ َﱃ ا َﳊ ْﻤ ِﻞ‪ ،‬وإن َﻛﺎ َن ُﻣﻮ ِ ًﴎا‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﺒﺴﻮط‪ ،‬ﻟﻠﴪﺧﴘ‪ ،(90/6) ،‬واﳌﻨﺜﻮر ِﰲ اﻟﻘﻮاﻋﺪ‪ ،‬ﻟﻠ ﱠﺰ ْر َﻛ ِ ّﴚ‪.(200 /2) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"أن\" زﻳﺎدة‪.‬‬ ‫)‪ْ ُ (6‬ﳐ َﺘ َﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ ا ُﻷ ُﺻﻮل واﳉﺪل‪ ،‬ﻻ ْﺑ ِﻦ ا َﳊﺎ ِﺟﺐ‪.(861/2) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( ﻛﺘﺐ \"اﳌﻨﻬﺎج\"‪ُ ،‬ﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪ ،‬وﻛﺘﺐ ﻓﻮﻗﻬﺎ \"اﻟ ُﻌ ْﻤ َﺪة\"‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬إِ ْﺣ َﻜﺎ َم ا ْ َﻷ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة اﻷَ ْﺣ َﻜﺎ ِم‪ ،‬ﻻ ْﺑ ِﻦ دﻗﻴﻖ اﻟﻌﻴﺪ‪ ،(14/3) ،‬ﺑﺘﴫف ﻣﻦ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪.‬‬ ‫وﻟﻌﻞ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﻗﺪ ﻧﻘﻞ اﻟﻌﺒﺎر َة ﻣﻦ ﺑﺤ ِﺮ اﻟ ﱠﺰ ْر َﻛ ِ ﱢﴚ اﳌﺤﻴﻂ‪ ،(20/3) ،‬و َﲠ َﺬا ﻻ َﻳ ُﻜﻮن َﻫ َﺬا اﻟ ﱠ ْﴩط ﻣﻦ زﻳﺎدات اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ اﳋﺎﺻـﺔ ﺑـﻪ‪،‬‬ ‫ﺑﻞ ﻧﻘﻠﻪ َﻋﻦ اﻟﺰرﻛﴚ‪.‬‬ ‫‪137‬‬

‫َﻗﺎ َل اﻟ ﱠﺸﻴْ ُﺦ اﻟﻮاﻟ ُﺪ ‪ :‬وﻓِﻴﻪ ﻧﻈﺮ؛ ﻷَ ﱠﻧﻪ َﻗ ﱠﻞ )‪(1‬أن ُﻳﺘَ َﺼ ﱠﻮ َر ﺟﺎﻧ ُﺐ ا ِﻹ َﺑﺎ َﺣ ِﺔ‪ ،‬إﻻ ﻣﻊ اﻟ ُﻌ ُﻤﻮ ِم َأ ْو ﻣﻊ اﻟﺘﱠ ْﻌ ِﺮﻳ ِﻒ)‪ (2‬ﻓﻠـﻢ‬ ‫ﻳﺪﺧﻞ ﻓِﻴ َﲈ ﻧﺤﻦ ﻓِﻴﻪ‪.‬‬ ‫اﻟﺜﺎﲏ ‪ :‬ﻻ َﻳ ُﻜﻮن ﻫﻨﺎك ﻗﻴﺪان ﻣﺘﻀﺎدان َأ ْو أﻛﺜﺮ‪ ،‬وأﺷﺎر إِ َﱃ َﻫ َﺬا اﻟ ﱠ ْﴩ ِط)‪ (3‬اﻹ َﻣﺎ ُم ِﰲ اﳌ ُﺤ ُﺼﻮل‪َ ،‬وﻟَ ُﻪ ﻣﺜـﺎﻻن‪،‬‬ ‫ﻣﺜﺎﻻن‪ ،‬أﺣﺪ َﳘﺎ ‪ :‬اﻟﺼﻮ ُم ُﻣﻄْ َﻠ ٌﻖ ِﰲ ﻛﻔﺎر ِة اﻟﻴﻤﲔ‪ ،‬وﻣﻘﻴ ٌﺪ ﺑﺎﻟﺘﺘﺎﺑ ِﻊ ِﰲ اﻟﻘﺘ ِﻞ واﻟﻈﻬـﺎر‪ ،‬وﻣﻘﻴـ ًﺪا ﺑـﺎﻟﺘﻔﺮﻳﻖ ِﰲ اﻟﺘﻤﺘـﻊ‪،‬‬ ‫ﻓﺎﳊﻤﻞ َﻋ َﲆ أﺣﺪ َﳘﺎ دون اﻵﺧﺮ ﳑﺘﻨﻊ ﻓﺘﻌﺎرﺿﺎ‪ ،‬وﺑﻘﻲ اﻹﻃﻼق إن ﺷﺎء ﺗﺎﺑﻊ‪ ،‬وإن ﺷﺎء ﻓﺮق‪ ،‬وذﻫـﺐ ﻗـﻮم إِ َﱃ َأ ﱠﻧـ ُﻪ‬ ‫ﳛﻤﻞ َﻋ َﲆ أﻗﺮﲠ َﲈ ِﻗﻴَﺎ ًﺳﺎ)‪ُ ،(4‬ﺣﻜِ َﻲ َﻋﻦ ﺑﻌ ِﺾ اﻟ ﱠﺸﺎﻓِ ِﻌﻴّﺔ واﳊﻨ ِﻔﻴـﺔ‪ ،‬ﻓﻌـﲆ َﻫـ َﺬا ﲢﻤـﻞ)‪ (5‬اﻟﻜﻔـﺎرة ِﰲ اﻟﻈﻬـﺎر واﻟﻘﺘـﻞ؛‬ ‫‪/18‬ب ﻷَ ﱠﳖ َﲈ أﻗﺮب إﻟﻴﻪ ِﰲ اﻟ ِﻘﻴَﺎس؛ ﻻﺷﱰاﻛﻬ َﲈ ِﰲ اﻟﻜﻔﺎرة)‪ (6‬ﺑ ِﺨ َﻼ ِف واﺟﺐ اﻟﺘﻤﺘـﻊ؛ وﻟـ َﺬ ِﻟ َﻚ َﻛـﺎ َن ﻟﻠ ﱠﺸـﺎﻓِ ِﻌ ﱢﻲ)‪(7‬‬ ‫َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ِﰲ ا َﳌ ْﺴ َﺄ َﻟﺔ ﻗﻮﻻن‪ ،‬اﳉﺪﻳﺪ ‪ :‬ﻻ ﳚﺐ اﻟﺘﺘﺎﺑﻊ ِﰲ ﻛﻔﺎرة اﻟﻴﻤﲔ)‪ ،(8‬واﻟﻘﺪﻳﻢ ﳚﺐ)‪.(9‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ ‪ :‬و َﻫ َﺬا اﻟﺒﻨﺎ ُء ﻓِﻴﻪ ﻧﻈﺮ‪ ،‬واﻷﻗﺮ ُب )‪(10‬أن اﻟﻘﻮﻟﲔ )‪(11‬إﻧ َﲈ ﺟـﺎءا ِﰲ وﺟـﻮ ِب اﻟﺘﺘـﺎﺑ ِﻊ ﻣـﻦ أﺟـ ِﻞ أ ﱠن‬ ‫اﻟﻘﺮاء َة اﻟ ﱠﺸﺎ ﱠذ َة)‪ (12‬ﺣﻴﺚ ﱂ ﳚ ِﺮ ﳎﺮى اﻟ ﱠﺘ ْﻔ ِﺴﲑ‪ ،‬وﱂ ﻳﻌﺎرﺿﻬﺎ َﺧ َ ٌﱪ‪ ،‬ﻓﺈﻧﻪ َﻳ ُﻜﻮ ُن ﻓِﻴﻬﺎ ﻗﻮﻻن ِﰲ اﻟﻌﻤﻞ ﲠﺎ‪ ،‬و َﻣـﺎ ُذﻛِـ َﺮ ِﰲ‬ ‫اﻟﺘﱠ َﻤ ﱡﺘ ِﻊ ﻣﻦ وﺟﻮ ِب اﻟﺘﻔﺮﻳ ِﻖ ﻟَﻴْ َﺲ ﺑﲔ اﻷﻳﺎم ﻛﻠﻬﺎ‪ ،‬ﺑﻞ ﺑﲔ اﻟﺜﻼﺛﺔ‪ ،‬واﻟﺴﺒﻌﺔ‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻗﻠ َﲈ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻟﺘ َﻘ ِﺮﻳﺐ\"‪.‬‬ ‫)‪ (3‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻟﴩوط\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮف اﻟﻮاو‪ ،‬ﺑﻮﺿﻊ ﺧ ٍﻂ ﻓﻮﻗﻪ‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌ ُﺤ ُﺼﻮل ِﰲ ﻋﻠﻢ اﻷُ ُﺻﻮل ﻟﻠﺮازي‪.(222/3) ،‬‬ ‫)‪ (5‬ﻛﺘﺒﺖ \"ﲢﻤﻞ\" ﻓﻮﻗﻴﺔ وﲢﺘﻴﺔ ِﰲ )أ(‪ ،‬ﻓﺄﺛﺒﺖ َﻣﺎ اﻗﺘﻀﺎه اﻟﺴﻴﺎق‪ ،‬و ِﰲ )ب( \"ﳛﻤﻞ ﻋﲆ\"‪.‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ِﰲ )ب( \"اﻟﻜﻔﺎﻳﺔ\"‪ُ ،‬ﺛ ﱠﻢ َ َﴐ َب َﻋ َﻠﻴ َﻬﺎ‪َ ،‬و َﻛ َﺘﺐ ُﻣ َﻘﺎﺑِ ُﻠ َﻬﺎ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب اﻟﻜﻔﺎرة\"‪.‬‬ ‫)‪\" (7‬اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ\" ﻣﻦ )ب( وﻛﺘﺐ \"ﻟﻠﺸﺎﻋﻲ\" ِﰲ )أ( ﺧﻄ ًﺄ‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا َﳊﺎ ِوي اﻟ َﻜﺒِﲑ‪ ،‬ﻟﻠ َﲈور ِد ّي‪ ،(329/15) ،‬وﻳﺪ ﱡل ﻋﻠﻴﻪ أﻳ ًﻀﺎ َﻣﺎ َﻗﺎ َﻟﻪ اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ ‪ُ \" :‬ﻛ ﱡﻞ َﻣ ْﻦ َو َﺟ َﺐ َﻋ َﻠ ْﻴ ِﻪ َﺻ ْﻮ ٌم َﻟـ ْﻴ َﺲ ﺑِ َﻤ ْ ُﴩـو ٍط‬ ‫ِﰲ ﻛِ َﺘﺎب اﷲِ َﻋ ﱠﺰ َو َﺟ ﱠﻞ َأ ْن َﻳ ُﻜﻮن ُﻣ َﺘ َﺘﺎﺑِ ًﻌﺎ َأ ْﺟ َﺰ َأ ُه َأ ْن َﻳ ُﻜﻮن ُﻣ َﺘ َﻔ ﱢﺮ ًﻗﺎ‪ِ ،‬ﻗ َﻴﺎ ًﺳﺎ َﻋ َﲆ َﻗ ْﻮ ِل ا ِﷲ َﻋ ﱠﺰ َو َﺟ ﱠﻞ ِﰲ َﻗ َﻀﺎء َر َﻣ َﻀﺎ َن ‪NM L :‬‬ ‫‪) ،PO‬اﻟ َﺒ َﻘ َﺮة ‪ .\"(148 :‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ُﻷ ﱠم‪.(161/8) ،‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ُﻷ ﱠم‪ ،‬ﻟﻠ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪.(261/3) ،‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻓِﻴﻪ\" زﻳﺎدة‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( واو زﻳﺎدة‪ ،‬و َﻫ َﺬا ﻣﺮاﻋﺎة ﻟﺰﻳﺎدة ﻓِﻴﻪ‪.‬‬ ‫)‪ (12‬وﻫﻲ \" َﻓ ِﺼ َﻴﺎ ُم َﺛ َﻼ َﺛ ِﺔ َأ ﱠﻳﺎ ٍم ُﻣ َﺘ َﺘﺎﺑِ َﻌﺎ ٍت\"‪ِ ،‬ﰲ ﻗﺮاءة ُأ َ ّﰊ ﺑﻦ ﻛﻌ ٍﺐ واﺑ ِﻦ َﻣ ْﺴ ُﻌﻮ ٍد‪َ ،‬و َﻗﺎ َل اﻟﴪﺧﴘ ﻣﻦ ا َﳊ َﻨ ِﻔ ﱠﻴﺔ ِﰲ اﳌﺒﺴﻮط ‪: (75/3) :‬‬ ‫إن ﻗﺮاء َة اﺑﻦ َﻣ ْﺴ ُﻌﻮ ٍد ﺑﺎﳌَ ْﺸ ُﻬﻮرة‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻗﺮاءة اﺑﻦ ﻣﺴﻌﻮد اﳌﺮﺳﻠﺔ ﰲ ‪ :‬ﻣﺼﻨﻒ َﻋ ْﺒﺪ اﻟﺮزاق اﻟﺼﻨﻌﺎﲏ ‪ِ ،(16102 /513/8) :‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ اﺑﻦ ﺟـﺮﻳﺞ‪ ،‬ﻋـﻦ ﻋﻄـﺎء‪،‬‬ ‫ﻋﻦ اﺑﻦ ﻣﺴﻌﻮد‪ ،‬واﻟ ﱡﺴﻨَﻦ اﻟ ُﻜ ْ ِﱪى ﻟﻠ َﺒ ْﻴ َﻬ ِﻘ ﱡﻲ ‪ :‬ﻣـﻦ ﻃـﺮ ٍق ﻋـﻦ اﺑـ ِﻦ َﻣ ْﺴـ ُﻌﻮ ٍد‪ ،(20506 ،20505 ،20504 /60/10) ،‬وﻋﻘـﺐ‬ ‫اﻟﺒﻴﻬﻘﻲ ﺑﻘﻮﻟﻪ ‪َ \" :‬و ُﻛ ﱡﻞ َذﻟِ َﻚ َﻣ َﺮا ِﺳﻴ ُﻞ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ا ِﷲ ْﺑ ِﻦ َﻣ ْﺴ ُﻌﻮ ٍد َر ِ َﴇ ا ُﷲ َﻋﻨْ ُﻪ َوا ُﷲ َأ ْﻋ َﻠ ُﻢ\"‪.‬‬ ‫وﻗــﺮاءة ُأ َ ّﰊ ﺑــﻦ ﻛﻌــﺐ اﳌﺴــﻨﺪة ﰲ ‪ :‬ﻣﺼــﻨﻒ َأ ِﰊ ﺑﻜــﺮ ﺑــﻦ َأ ِﰊ ﺷــﻴﺒﺔ ‪ ،(12503 /566 /7) :‬واﳌﺴــﺘﺪرك ﻟﻠﺤــﺎﻛﻢ ‪:‬‬ ‫)‪ ،(3046/276/2‬واﻟ ﱡﺴ َﻨﻦ اﻟ ُﻜ ْ ِﱪى ﻟﻠ َﺒ ْﻴ َﻬ ِﻘ ﱡﻲ ‪ ،(20502 /60/10) :‬ﺛﻼﺛﺘﻬﻢ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ اﻟ ﱠﺮﺑِﻴ ِﻊ ْﺑ ِﻦ َأ َﻧ ٍﺲ ا ُْﳋ َﺮا َﺳـﺎ ِ ﱢﲏ‪َ ،‬ﻋـ ْﻦ َأﺑِـﻰ‬ ‫ا ْﻟ َﻌﺎﻟِ َﻴ ِﺔ اﻟ ﱢﺮﻳﺎﺣ ّﻲ‪َ ،‬ﻋ ْﻦ ُأ َﺑ ﱢﻰ ْﺑ ِﻦ َﻛ ْﻌ ٍﺐ َر ِ َﴇ اﷲُ َﻋ ْﻨ ُﻪ‪َ ،‬و َﻗﺎ َل ا َﳊﺎﻛِﻢ ‪َ :‬ﻫ َﺬا َﺣ ِﺪﻳﺚ َﺻ ِﺤﻴﺢ اﻹﺳﻨﺎد‪ ،‬وﱂ ﳜﺮﺟﺎه‪.‬‬ ‫‪138‬‬

‫اﳌﺜﺎل اﻟﺜﺎﲏ ‪َ :‬ﺟﺎ َء ِﰲ ُو ُﻟﻮ ِغ اﻟ َﻜ ْﻠ ِﺐ‪ُ ،‬ر َوا َﻳ ُﺔ ‪ُ \" :‬أوﻻَ ُﻫ ﱠﻦ ﺑِﺎﻟ ﱡ َﱰا ِب\")‪ ،(1‬وﺟﺎء ‪\" :‬اﻟ ﱠﺴﺎﺑِ َﻌ ُﺔ ﺑِﺎﻟ ﱡ َﱰا ِب\")‪ ،(2‬وﺟـﺎء‪:‬‬ ‫وﺟﺎء‪ُ \" :‬أو َﻻ ُﻫ ﱠﻦ َأ ْو ُأ ْﺧ َﺮا ُﻫ ﱠﻦ ﺑِﺎﻟ ﱡ َﱰا ِب\")‪ ،(4)(3‬وﺟﺎءت رواﻳ ُﺔ ‪\" :‬إِ ْﺣ َﺪا ُﻫ ﱠﻦ ﺑِﺎﻟ ﱡ َﱰا ِب\")‪.(5‬‬ ‫)‪َ (1‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪ (2) ،(135) :‬ﻛِ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (27) ،‬ﺑﺎ ُب ُﺣ ْﻜ ِﻢ ُو ُﻟﻮ ِغ ا ْﻟ َﻜ ْﻠ ِﺐ‪.(279/91) ،‬‬ ‫)‪ُ (2‬ﺳ َﻨ ُﻦ َأ ِﰊ َدا ُود‪):‬ص‪ِ (1) ،(16‬ﻛ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (37) ،‬ﺑﺎ ُب ا ْﻟ ُﻮ ُﺿﻮ ِء ﺑِ ُﺴ ْﺆ ِر ا ْﻟ َﻜ ْﻠ ِﺐ‪.(73) ،‬‬ ‫إﺳﻨﺎ ُده َﺻ ِﺤﻴﺢ‪ ،‬ﻓﻠﻢ ﻳﻨﺰل أﺣ ٌﺪ رﺟﺎ َل إﺳﻨﺎ ِده ﻋﻦ اﻟ ﱢﺜ َﻘ ِﺔ إﻻ َﻣﺎ أﻧﺰﻟﻮا َأ َﺑﺎن ﺑﻦ ﻳﺰﻳﺪ اﻟﻌﻄﺎر‪ ،‬وﻻ ﻳﻀﲑه َﻣﺎ ﻗﺎﻟﻮه‪.‬‬ ‫ﻓﻘﺎل ﻓﻴﻪ ا ْﺑﻦ َﻣ ِﻌﲔ ﻣﺮة ‪َ :‬ﻟ ْﻴ َﺲ ﺑﻪ ﺑﺄس‪ ،‬و َو ﱠﺛ َﻘﻪ ِﰲ ﻣﻮﺿﻊ آﺧﺮ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ ‪ :‬ﺻﺎﻟﺢ ا َْﳊ ِﺪﻳﺚ ‪َ :‬و َﻗﺎ َل اﺑ ُﻦ َﻋ ِﺪي ‪ :‬ﻣﺘ َﲈﺳﻚ ﻳﻜﺘﺐ َﺣ ِﺪﻳﺜـﻪ‪َ ،‬و َﻟـ ُﻪ َأ َﺣﺎ ِدﻳـﺚ ﺻـﺎﳊﺔ ﻋـﻦ ﻗﺘـﺎدة وﻏـﲑه‪ ،‬وﻋﺎﻣﺘﻬـﺎ‬ ‫ُﻣ ْﺴ َﺘ ِﻘﻴﻤﺔ‪ ،‬وأرﺟﻮا َأ ﱠﻧ ُﻪ ﻣﻦ أﻫﻞ اﻟ ﱢﺼ ْﺪق‪.‬‬ ‫وروى ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻳﻮﻧﺲ اﻟﻜﺪﻳﻤﻲ‪ ،‬ﻋﻦ َﻋِ ﱢﲇ ﺑﻦ اﳌَ ِﺪﻳﻨِ ّﻲ‪ ،‬ﻋﻦ ﳛﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ‪َ :‬أ ﱠﻧ ُﻪ َﻟ ﱠ َﲔ أﺑﺎ ًﻧﺎ‪ ،‬وﻗﺎل ‪ :‬ﻻ أﺣﺪث ﻋﻨﻪ‪.‬‬ ‫ﻓﺮد اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ َﻋ َﲆ َذ ِﻟ َﻚ ﺑﻘﻮﻟﻪ ‪ :‬ﻓﺈن َﺻ ﱠﺢ َﻫ َﺬا‪ ،‬ﻓﻘﺪ ﻛﺎن ﻻ ﻳﺮوي ﻋﻨﻪ‪ُ ،‬ﺛ ﱠﻢ روى ﻋﻨﻪ‪ ،‬وﺗﻐﲑ اﺟﺘﻬﺎده‪ ،‬ﻓﻘﺪ روى ﻋﺒﺎس اﻟـﺪوري ﻋـﻦ‬ ‫ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ‪ ،‬ﻗﺎل ‪َ :‬ﻣﺎت ﳛﻴﻰ ﺑﻦ َﺳ ِﻌﻴﺪ و ُﻫﻮ ﻳﺮوي ﻋﻦ أﺑﺎن ﺑﻦ ﻳﺰﻳﺪ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺬ َﻫﺒِ ّﻲ ِﰲ ﻣﻮﺿﻊ آﺧﺮ ‪ :‬روى اﻟﻜﺪﻳﻤﻲ ‪ -‬و ُﻫﻮ ﺳﺎﻗﻂ ‪ -‬ﻋﻦ اﺑﻦ اﳌَ ِﺪﻳﻨِ ّﻲ‪ ،‬ﻋﻦ اﻟ َﻘ ﱠﻄﺎن ﺗﻠﻴﻴﻨﻪ‪.‬‬ ‫وﺑﻌﺪ أن ﻧﻘﻞ اﻟ ﱠﺬ َﻫﺒِ ّﻲ ﻋﺒﺎرات اﻟ ُﻌ َﻠ َﲈء ﻫﺬه ﺧﺘﻢ ﺑﻘﻮﻟﻪ ‪ :‬اﻟﺮﺟ ُﻞ ﺛِ َﻘ ٌﺔ ﺣﺠ ٌﺔ‪ ،‬ﻗﺪ اﺣﺘﺞ ﺑﻪ َﺻﺎ ِﺣﺒﺎ اﻟ ﱠﺼ ِﺤﻴﺢ‪ ،‬وإن ﻛﺎن ﻗﺪ َﻗـﺎ َل ِﰲ َﻏـ ْﲑ‬ ‫ﻣﻜﺎن إ ﱠﻧ ُﻪ َﺻ ُﺪوق‪.‬‬ ‫وﰲ ﻣﻮﺿﻊ آﺧﺮ ﻗﺎل ‪ :‬روى اﻟﻜﺪﻳﻤﻲ ‪ -‬وﻟﻴﺲ ﺑﻤﻌﺘﻤﺪ ‪ : -‬ﺳﻤﻌﺖ ﻋﻠﻴﺎ ﻳﻘﻮل ‪ :‬ﺳﻤﻌ ُﺖ ﳛﻴﻰ ﺑـﻦ َﺳـ ِﻌﻴﺪ‪ ،‬ﻳﻘـﻮ ُل ‪ :‬ﻻ أروي ﻋـﻦ‬ ‫أﺑﺎن اﻟﻌﻄﺎر‪.‬‬ ‫وا ْﻋ َ َﱰ َض اﺑ ُﻦ َﺣ َﺠﺮ َﻋ َﲆ اﺑ ِﻦ ا َﳉ ْﻮ ِز ّي ﺣﲔ ذﻛﺮه ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬وﻗﺪ ذﻛـﺮه اﺑـﻦ ا َﳉـ ْﻮ ِز ّي ِﰲ اﻟ ﱡﻀـ َﻌ َﻔﺎء‪َ ،‬و َﺣ َﻜـﻰ ِﻣـ ْﻦ َﻃ ِﺮﻳـ ِﻖ‬ ‫اﻟﻜﺪﻳﻤﻲ‪ ،‬ﻋﻦ اﺑﻦ ا َﳌ ِﺪﻳﻨِ ّﻲ‪ ،‬ﻋﻦ اﻟ َﻘ ﱠﻄﺎن‪ ،‬ﻗﺎل ‪ :‬أﻧﺎ ﻻ أروي ﻋﻨﻪ‪ ،‬وﱂ ﻳﺬﻛﺮ ﻣﻦ َو ﱠﺛ َﻘﻪ‪ ،‬و َﻫ َﺬا ﻣﻦ ﻋﻴﻮب ﻛِ َﺘﺎﺑﻪ ﻳﺬﻛﺮ ﻣﻦ ﻃﻌﻦ اﻟﺮاوي‪،‬‬ ‫وﻻ ﻳﺬﻛﺮ ﻣﻦ َو ﱠﺛ َﻘﻪ‪ ،‬واﻟﻜﺪﻳﻤﻲ َﻟ ْﻴ َﺲ ﺑﻤﻌﺘﻤﺪ‪ ،‬وﻗﺪ أﺳﻠﻔﻨﺎ ﻗﻮل ا ْﺑﻦ َﻣ ِﻌﲔ ‪ :‬إن اﻟ َﻘ ﱠﻄﺎ َن ﻛﺎن ﻳﺮوي ﻋﻨﻪ‪ ،‬ﻓ ُﻬ َﻮ اﳌﻌﺘﻤﺪ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬وﻟﻜﻦ ﻋﻨﺪ َﻣﺎ رﺟﻌ ُﺖ إﱃ ِﻛ َﺘﺎ ِب اﺑﻦ ا َﳉ ْﻮ ِز ّي وﺟﺪﺗﻪ روى ﻗﻮ َل اﻟ َﻘ ﱠﻄﺎ ِن ﻣﺒﺎﴍة‪ ،‬وﱂ ﻳـﺮوه ِﻣـ ْﻦ َﻃ ِﺮﻳـ ِﻖ اﻟﻜـﺪﻳﻤﻲ‪ ،‬ﻋـﻦ اﺑـﻦ‬ ‫اﳌَ ِﺪﻳﻨِ ّﻲ‪ ،‬ﻛ َﲈ َﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ‪.‬‬ ‫وﱂ ﻳﺼﺤ ْﺢ اﻟ ِﻌ َﺮاﻗِ ﱡﻲ ﻣﺎ ُرو َي ﻋﻦ ﳛﻴﻰ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬وﻛﺬا َر ﱠد اﺑ ُﻦ َﺣ َﺠﺮ ِﰲ ﻣﻮﺿﻊ آﺧﺮ َﻋ َﲆ َﻣﺎ ﻧﻘﻠﻪ اﻟﻜﺪﻳﻤﻲ‪َ ،‬ﻓ َﻘـﺎ َل ‪ :‬و َﻫـ َﺬا ﻣـﺮدود؛‬ ‫ﻷ ﱠن اﻟﻜﺪﻳﻤﻲ ﺿﻌﻴﻒ‪.‬‬ ‫ﻗﻠﺖ ‪ُ :‬ﻫ َﻮ ﺛِ َﻘﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪َ :‬ﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌﲔ )رواﻳﺔ اﻟﺪوري(‪ ،(457 ،170/4) ،‬و َﺗﺎ ِرﻳ َﺦ ا ْﺑﻦ َﻣ ِﻌـﲔ )رواﻳـﺔ اﺑـﻦ ﳏـﺮز(‪ ،(88/1) ،‬و ُﺳـ َﺆا َﻻ ِت اﺑـﻦ‬ ‫اﳉﻨﻴﺪ‪) ،‬ص ‪ ،(382‬واﻟﻜﺎﻣ َﻞ ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪ ،‬ﻻ ْﺑ ِﻦ ﻋﺪي‪ ،(390 /1) ،‬واﻟ ﱡﻀ َﻌ َﻔﺎ ِء َوا َﳌ ْ ُﱰو ِﻛﲔ‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉـ ْﻮ ِز ّي‪ ،(20 /1) ،‬واﳌﻐﻨـﻲ‬ ‫ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪ ،(14 /1) ،‬وﻣﻴﺰا َن اﻻﻋﺘﺪال‪ ،(130/1) ،‬و ِﺳ َ َﲑ َأ ْﻋ َﻼ ِم اﻟﻨﱡ َﺒ َﻼ ِء‪ ،(432/7) ،‬ﺛﻼﺛﺘﻬﺎ ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬واﻟﺒﻴـﺎ َن واﻟﺘﻮﺿـﺢ‪،‬‬ ‫ﻟﻠﻌﺮاﻗﻲ‪) ،‬ص‪ ،(30‬وﻫﺪ َي اﻟﺴﺎري‪) ،‬ص‪ ،(387‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(125/1) ،‬ﻛِ َﻼ ُ َﳘﺎ ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"وﺟﺎء \"اﻟﺴﺎﺑﻌﺔ ﺑﺎﻟﱰاب\"‪ ،‬وﺟﺎء \"أوﻻﻫﻦ أو\" أﳊﻘﺖ ِﰲ ﺣﺎﺷﻴﺔ )أ(‪ ،‬وأﺛﺒﺘﺖ ِﰲ )ب(‪.‬‬ ‫)‪ُ (4‬ﺳﻨَ ُﻦ اﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ‪) :‬ص‪ِ (1) ،(33‬ﻛ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة َﻋﻦ َر ُﺳﻮ ِل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪َ (68) ،‬ﺑﺎ ُب َﻣﺎ َﺟﺎ َء ِﰲ ُﺳ ْﺆ ِر ا ْﻟﻜِﻠ ِﺐ‪،(91) ،‬‬ ‫)‪ِ ،(91‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َأ ﱡﻳﻮب‪َ ،‬ﻋ ْﻦ ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ ِﺳ ِﲑﻳ َﻦ‪َ ،‬ﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪ ،‬وإﺳﻨﺎده َﺻ ِﺤﻴﺢ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱢ ْﱰ ِﻣ ِﺬ ّي ‪َ :‬ﻫ َﺬا َﺣ ِﺪﻳﺚ َﺣ َﺴ ٌﻦ َﺻ ِﺤﻴﺢ‪ ،‬و ُﻫﻮ َﻗ ْﻮ ُل اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪َ ،‬و َأ ْ َﲪﺪ‪َ ،‬وإِ ْﺳ َﺤﺎق‪.‬‬ ‫)‪ (5‬ﻣﺴﻨ ُﺪ إِ ْﺳ َﺤﺎق ﺑﻦ راﻫﻮﻳﻪ ‪ ،(8887 /332/15) :‬ﻋﻦ ُﻣ َﻌﺎ ِذ ْﺑ ِﻦ ِﻫ َﺸﺎ ٍم‪َ ،‬ﺻﺎ ِﺣﺐ اﻟ ﱠﺪ ْﺳ ُﺘ َﻮاﺋِ ﱢﻲ‪ ،‬ﻋﻦ َأﺑِﻴـﻪ ِﻫ َﺸـﺎم اﻟ ﱠﺪ ْﺳـ ُﺘﻮا ِﺋ ّﻲ‪َ ،‬ﻋـ ْﻦ‬ ‫َﻗ َﺘﺎ َد َة ﺑﻦ ِدﻋﺎ َﻣﺔ اﻟ ﱠﺴ ُﺪو ِﳼ‪َ ،‬ﻋ ْﻦ ِﺧ َﻼس اﳍﺠﺮي‪َ ،‬ﻋ ْﻦ َأ ِﰊ َراﻓِﻊ اﻟ ﱠﺼﺎﺋِﻎ‪َ ،‬ﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫اﻟ ﱡﺴ َﻨ ُﻦ اﻟ ُﻜ ْ َﱪى‪ ،‬ﻟﻠ ﱠﻨ َﺴﺎﺋِ ّﻲ ‪ ،(69 /98/1) :‬ﻋﻦ إﺳﺤﺎق ﺑﻦ راﻫﻮﻳﻪ‪ ،‬ﺑﻪ‪=.‬‬ ‫‪139‬‬