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ﻣﺬﻛﺮﺓ
ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻔﱳ
ﺇﻋﺪﺍﺩ
ﺃ.ﺩ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﺎﺯﻣﻮﻝ
)ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ،ﻛﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ،ﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(
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ﺇﻥ ﺍﻟﹾﺤﻤﺪ ﷲ ،ﻧﺤﻤﺪﻩ ،ﻭﻧﺴﺘﻌﻴﻨﻪ ،ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ،
ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ..
ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍﹰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ج ..
]ﺁﻝ ﴾ ﴿
ﻋﻤﺮﺍﻥ.[١٠٢:
﴿
]ﺍﻟﻨﺴﺎﺀ[١: ﴾
﴿
﴾ ]ﺍﻷﺣﺰﺍﺏ.[٧١-٧٠:
ﺃﻣﺎ ﺑﻌﺪ:
ﻓﺈﻥﱠ ﺃﺻﺪﻕ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ﺍﷲ ،ﻭﺧﲑ ﺍﻟﹾﻬﺪﻱ ﻫﺪﻱ ﻣﺤﻤﺪ ،ﻭﺷﺮ ﺍﻷﻣﻮﺭ
ﻣﺤﺪﺛﺎﺗﻬﺎ ،ﻭﻛﻞ ﻣﺤﺪﺛﺔ ﺑﺪﻋﺔ ،ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ،ﻭﻛﻞ ﺿﻼﻟﺔ ﻓِﻲ ﺍﻟﻨﺎﺭ.
ﺃﻣﺎ ﺑﻌﺪ:
ﻓﻬﺬﻩ ﺩﺭﺍﺳﺔ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﹾﻤﺴﻠﻢ ﰲ ﺍﻟﻔﺘﻦ ،ﺃﺩﺭﺗﻬﺎ ﻋﻠﻰ ﺧﻤﺴﺔ ﻣﻘﺎﺻﺪ ﻭﺧﺎﺗِﻤﺔ،
ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ:
-ﺍﻟﹾﻤﻘﺼﺪ ﺍﻷﻭﻝ :ﺗﻌﺮﻳﻒ ﺍﻟﻔﺘﻨﺔ ،ﻭﺃﻧﻮﺍﻋﻬﺎ ،ﻭﻣﻮﻗﻒ ﺍﻟﹾﻤﺴﻠﻢ ﻣﻨﻬﺎ.
-ﺍﻟﹾﻤﻘﺼﺪ ﺍﻟﺜﺎﻧِﻲ :ﺍﻟﹾﻤﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﻓِﻲ ﺗﻌﺎﻣﻞ ﺍﻟﹾﻤﺴﻠﻢ ﻣﻊ ﺍﻟﻔﺘﻦ.
-ﺍﻟﹾﻤﻘﺼﺪ ﺍﻟﺜﺎﻟﺚ :ﻋﻮﺍﻗﺐ ﻣﻦ ﺍﻧﺴﺎﻕ ﻭﺭﺍﺀ ﺍﻟﻔﺘﻦ.
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-ﺍﻟﹾﻤﻘﺼﺪ ﺍﻟﺮﺍﺑﻊ :ﻓﺘﻨﺔ ﺍﻟﹾﺨﻮﺍﺭﺝ ،ﻭﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣﻮﺍﻋﻆ ﻭﻋﱪ.
-ﺍﻟﹾﻤﻘﺼﺪ ﺍﻟﹾﺨﺎﻣﺲ :ﺍﻷﻣﻦ ﻣﻔﻬﻮﻣﻪ ﻭﺃﺳﺴﻪ ،ﻭﺍﻟﹾﻤﺼﺎﱀ ﻭﺍﻟﹾﻤﻔﹶﺎﺳﺪ ﺍﻟﹾﻤﺘﺮﺗﺒﺔ ﻋﻠﻴﻪ.
-ﺍﻟﹾﺨﺎﺗِﻤﺔ :ﺍﻟﹾﻤﺆﻣﻦ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺼﱪ ،ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ.
ﻫﺬﺍ ،ﻭﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﺘﻘﺒﻞ ﻋﻤﻠﻲ ﺧﺎﻟﺼﺎﹰ ﻟﻮﺟﻬﻪ ﺍﻟﻜﹶﺮﻳﻢ ،ﻭﺩﺍﻋﻴﺎ ﺇﻟﹶﻰ ﺳﻨﺔ ﻧﺒﻴﻪ
ﺍﻟﺮﺀﻭﻑ ﺍﻟﺮﺣﻴﻢ ..
ﻭﺻﻞﱢ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻣﺤﻤﺪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ.
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ﺍﻟﻔﺘﻦ :ﺟﻤﻊ ﻓﺘﻨﺔ ،ﻭﺍﻟﻔﺘﻨﺔ :ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﺑﺘﻼﺀ .ﺗﻘﻮﻝ :ﻓﺘﻨﺖ ﺍﻟﺬﻫﺐ،
ﺇﺫﺍ ﺃﺩﺧﻠﺘﻪ ﺍﻟﻨﺎﺭ؛ ﻟﺘﻤﻴﺰ ﺍﻟﺮﺩﻱﺀ ﻣﻦ ﺍﻟﹾﺠﻴﺪ).(١
ﻗﺎﻝ ﺍﻟﹾﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ$ :ﺃﺻﻞ ﺍﻟﻔﺘﻨﺔ :ﺍﻻﺧﺘﺒﺎﺭ ،ﺛﹸﻢ ﺍﺳﺘﻌﻤﻠﺖ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺘﻪ
ﺍﻟﹾﻤِﺤﻨﺔ ﻭﺍﻻﺧﺘﺒﺎﺭ ﺇﻟﹶﻰ ﺍﻟﹾﻤﻜﺮﻭﻩ ،ﺛﹸﻢ ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﻛﻞ ﻣﻜﺮﻭﻩ ﺃﻭ ﺁﻳﻞ ﺇﻟﻴﻪ ،ﻛﺎﻟﻜﻔﺮ
ﻭﺍﻹﺛﹾﻢ ﻭﺍﻟﺘﺤﺮﻳﻖ ﻭﺍﻟﻔﻀﻴﺤﺔ ﻭﺍﻟﻔﺠﻮﺭ ﻭﻏﲑ ﺫﻟﻚ #ﺍ’).(٢
ﻭﺍﻟﻔﺘﻦ ﻋﻠﻰ ﻧﻮﻋﲔ:
-ﻓﺘﻨﺔ ﺍﻟﺮﺟﻞ ﰲ ﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ.
-ﻭﻓﺘﻨﺔ ﲤﻮﺝ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ.
ﻭﺍﻟﻔﱳ ﺗﻌﺮﺽ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ،ﺣﺘﻰ ﺗﺼﲑ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﻗﺴﻤﲔ.
ﻋﻦ ﺣﺬﹶﻳﻔﹶﺔﹶ ﻗﹶﺎﻝﹶ$ :ﻛﹸﻨﺎ ﻋِﻨﺪ ﻋﻤﺮ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻳﻜﹸﻢ ﺳﻤِﻊ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻳﺬﹾﻛﹸﺮ ﺍﻟﹾﻔِﺘﻦ؟
ﻓﹶﻘﹶﺎﻝﹶ ﻗﹶﻮﻡ :ﻧﺤﻦ ﺳﻤِﻌﻨﺎﻩ!
ﻓﹶﻘﹶﺎﻝﹶ :ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻌﻨﻮﻥﹶ ﻓِﺘﻨﺔﹶ ﺍﻟﺮﺟﻞِ ﻓِﻲ ﺃﹶﻫﻠِﻪِ ﻭﺟﺎﺭِﻩِ؟!
ﻗﹶﺎﻟﹸﻮﺍ :ﺃﹶﺟﻞﹾ.
ﻗﹶﺎﻝﹶ :ﺗِﻠﹾﻚ ﺗﻜﹶﻔﱢﺮﻫﺎ ﺍﻟﺼﻼﺓﹸ ،ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﺍﻟﺼﺪﻗﹶﺔﹸ ،ﻭﻟﹶﻜِﻦ ﺃﹶﻳﻜﹸﻢ ﺳﻤِﻊ ﺍﻟﻨﺒِﻲ ج
ﻳﺬﹾﻛﹸﺮ ﺍﻟﹾﻔِﺘﻦ ﺍﻟﱠﺘِﻲ ﺗﻤﻮﺝ ﻣﻮﺝ ﺍﻟﹾﺒﺤﺮِ.
ﻗﹶﺎﻝﹶ ﺣﺬﹶﻳﻔﹶﺔﹸ :ﻓﹶﺄﹶﺳﻜﹶﺖ ﺍﻟﹾﻘﹶﻮﻡ ،ﻓﹶﻘﹸﻠﹾﺖ :ﺃﹶﻧﺎ.
) (١ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ) ،(٣١٧/١٣ﺍﻟﻔﺎﺋﻖ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ) ،(٨٧ /٣ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ )ﺹ.(٣٧١
) (٢ﺍﻟﻔﺘﺢ.(٥ /١٣) ،(١١/٢) :
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ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺖ- ﻟِﻠﱠﻪِ ﺃﹶﺑﻮﻙ.-
ﻗﹶﺎﻝﹶ ﺣﺬﹶﻳﻔﹶﺔﹸ :ﺳﻤِﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻳﻘﹸﻮﻝﹸ :ﺗﻌﺮﺽ ﺍﻟﹾﻔِﺘﻦ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ ﻛﹶﺎﻟﹾﺤﺼِﲑِ
ﻋﻮﺩﺍ ﻋﻮﺩﺍ ،ﻓﹶﺄﹶﻱ ﻗﹶﻠﹾﺐٍ ﺃﹸﺷﺮِﺑﻬﺎ؛ ﻧﻜِﺖ ﻓِﻴﻪِ ﻧﻜﹾﺘﺔﹲ ﺳﻮﺩﺍﺀُ ،ﻭﺃﹶﻱ ﻗﹶﻠﹾﺐٍ ﺃﹶﻧﻜﹶﺮﻫﺎ؛ ﻧﻜِﺖ ﻓِﻴﻪِ ﻧﻜﹾﺘﺔﹲ
ﺑﻴﻀﺎﺀُ؛ ﺣﺘﻰ ﺗﺼِﲑ ﻋﻠﹶﻰ ﻗﹶﻠﹾﺒﻴﻦِ :ﻋﻠﹶﻰ ﺃﹶﺑﻴﺾ ﻣِﺜﹾﻞِ ﺍﻟﺼﻔﹶﺎ؛ ﻓﹶﻼ ﺗﻀﺮﻩ ﻓِﺘﻨﺔﹲ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺴﻤﻮﺍﺕ
ﻭﺍﻷَﺭﺽ ،ﻭﺍﻵﺧﺮ ﺃﹶﺳﻮﺩ ﻣﺮﺑﺎﺩﺍ ﻛﹶﺎﻟﹾﻜﹸﻮﺯِ ﻣﺠﺨﻴﺎ ،ﻻ ﻳﻌﺮِﻑ ﻣﻌﺮﻭﻓﹰﺎ ،ﻭﻻ ﻳﻨﻜِﺮ ﻣﻨﻜﹶﺮﺍ ﺇِﻻﱠ ﻣﺎ
ﺃﹸﺷﺮِﺏ ﻣِﻦ ﻫﻮﺍﻩ.
ﻗﹶﺎﻝﹶ ﺣﺬﹶﻳﻔﹶﺔﹸ :ﻭﺣﺪﺛﹾﺘﻪ ﺃﹶﻥﱠ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻬﺎ ﺑﺎﺑﺎ ﻣﻐﻠﹶﻘﹰﺎ ﻳﻮﺷِﻚ ﺃﹶﻥﹾ ﻳﻜﹾﺴﺮ.
ﻗﹶﺎﻝﹶ ﻋﻤﺮ :ﺃﹶﻛﹶﺴﺮﺍ -ﻻ ﺃﹶﺑﺎ ﻟﹶﻚ !!-ﻓﹶﻠﹶﻮ ﺃﹶﻧﻪ ﻓﹸﺘِﺢ ﻟﹶﻌﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻳﻌﺎﺩ.
ﻗﹸﻠﹾﺖ :ﻻ ،ﺑﻞﹾ ﻳﻜﹾﺴﺮ .ﻭﺣﺪﺛﹾﺘﻪ ﺃﹶﻥﱠ ﺫﹶﻟِﻚ ﺍﻟﹾﺒﺎﺏ ﺭﺟﻞﹲ ﻳﻘﹾﺘﻞﹸ ﺃﹶﻭ ﻳﻤﻮﺕ ﺣﺪِﻳﺜﹰﺎ ﻟﹶﻴﺲ
ﺑِﺎﻷَﻏﹶﺎﻟِﻴﻂِ.(١)#
ﻭﺍﻟﻔﺘﻦ ﺍﻟﺘِﻲ ﺗﻤﻮﺝ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ ﻫﻲ ﺍﻟﹾﻤﻘﺼﻮﺩﺓ ﻫﻨﺎ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٥٢٥ﻭﺍﻧﻔﺮﺩ ﻣﺴﻠﻢ ) (١٤٤ﺑﺬﻛﺮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻌﺮﺽ ﺍﻟﻔﺘﻦ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ.
ﻭﻗﻮﻟﻪ$ :ﺃﹶﺳﻮﺩ ﻣﺮﺑﺎﺩﺍ :#ﺷِﺪﺓﹸ ﺍﻟﹾﺒﻴﺎﺽِ ﻓِﻲ ﺳﻮﺍﺩٍ .ﻭﻗﻮﻟﻪ$ :ﺍﻟﹾﻜﹸﻮﺯ ﻣﺠﺨﻴﺎ :#ﻣﻨﻜﹸﻮﺳﺎ .ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻓِﻲ
ﺁﺧﺮ ﺍﻟﹾﺤﺪﻳﺚ.
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ﺍﻟﹾﻤﻨﻬﺞ ﻓِﻲ ﺍﻟﻠﻐﺔ :ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﻭﺍﻟﻄﺮﻳﻖ.
ﻭﻓِﻲ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺪﻭﻳﻦ :ﻫﻮ ﻃﺮﻳﻘﺔ ﺟﻤﻊ ﻭﺗﺮﺗﻴﺐ ﻭﺗﻨﻈﻴﻢ ﺍﻟﹾﻤﻌﻠﻮﻣﺎﺕ ﻭﺗﻤﻴﻴﺰﻫﺎ.
ﺍﻟﺘﻌﺎﻣﻞ :ﺑِﻤﻌﻨﻰ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ.
ﻓﺎﻟﹾﻤﺮﺍﺩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺼﺪ :ﺑﻴﺎﻥ ﺍﻋﺘﻨﺎﺀ ﻭﺍﺟﺘﻬﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺟﻤﻊ ﻭﺗﻨﻈﻴﻢ ﻭﻋﺮﺽ
ﺍﻟﹾﻤﻨﻘﹸﻮﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑِﻤﻮﺿﻮﻉ ﺍﻟﻔﺘﻦ.
ﻭﺫﻟﻚ ﻋﻠﻰ ﺷﻘﲔ:
-ﺍﻟﺸﻖ ﺍﻷﻭﻝ :ﻓِﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﳌﻮﺿﻮﻉ.
-ﺍﻟﺸﻖ ﺍﻟﺜﺎﻧِﻲ :ﻓِﻲ ﺑﻴﺎﻥ ﻣﺎ ﻳﺴﺘﻔﹶﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻓِﻲ ﺍﻟﻮﺍﺟﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﻠﻢ
ﻣﻊ ﺍﻟﻔﺘﻦ.
ﻓﻬﻤﺎ ﻣﺒﺤﺜﺎﻥ ،ﻭﺇﻟﻴﻚ ﺍﻟﺒﻴﺎﻥ:
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ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﻭﺍﻟﹾﻤﻼﺣﻢ ﻣﻦ ﺑﺎﺏ ﺩﻻﺋﻞ ﻧﺒﻮﺗﻪ ج؛ ﻟِﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﺇﺧﺒﺎﺭ ﻋﻦ
ﺃﻣﻮﺭ ﻣﻐﻴﺒﺎﺕ.
ﺇﺫ ﺟﻮﺍﻧﺐ ﻣﺎ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ﺩﻻﺋﻞ ﺻﺪﻗﻪ ج -ﻏﲑ ﺳﲑﺗﻪ ﻭﺷﻤﺎﺋﻠﻪ-
ﻳﻤﻜﻦ ﺣﺼﺮﻫﺎ ﻓِﻲ ﺟﻬﺎﺕ ﺃﺭﺑﻊ:
-ﺍﻟﹾﺠِﻬﺔ ﺍﻷﻭﻟﹶﻰ :ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺍﻟﻔﹶﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ.
-ﺍﻟﹾﺠِﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺃﻣﻮﺭ ﻏﻴﺒﻴﺎﺕ ﻭﻗﹶﻌﺖ ﻛﹶﻤﺎ
ﺃﺧﱪ ﻋﻨﻬﺎ.
ﺍﻟﹾﺠِﻬﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱠﺘِﻲ ﺭﺁﻫﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺴﺎ.
ﺍﻟﹾﺠِﻬﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﺳﻨﺘﻪ ج ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ ﺗﺨﺮﺝ ﻋﻦ ﺣﺪ ﻗﹸﺪﺭﺓ ﺍﻟﺒﺸﺮ،
ﻳﺸﻬﺪ ﺑﺼﺪﻗﻬﺎ ﻭﺻﻼﺣﻴﺘﻬﺎ ﻭﺇﺻﻼﺣﻬﺎ ﻟﻠﺒﺸﺮﻳﺔ ﺟﻤﻌﺎﺀ ﺍﻟﻮﺍﻗﻊ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ).(١
ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻣﺎ ﻓِﻲ ﺍﻟﹾﺠِﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻫﻲ ﺗﺘﻀﻤﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﺎﻟﻴﺔ:
-ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ :ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱠﺘِﻲ ﺗﻀﻤﻨﺖ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺣﻮﺍﺩﺙ ﻛﺎﺋﻨﺎﺕ،
ﻭﻋﻼﻣﺎﺕ ﺳﺘﻜﻮﻥ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﻘﺒﻞ ،ﻓﻮﻗﻌﺖ ﻛﻤﺎ ﺃﺧﱪ ج).(٢
) (١ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ $ﺍﻟﹾﻤِﻨﻬﺎﺝ ﺍﻟﻘﺮﺁﻧِﻲ ﻓِﻲ ﺍﻟﺘﺸﺮﻳﻊ #ﻟﻌﺒﺪ ﺍﻟﺴﺘﺎﺭ ﻓﺘﺢ ﺍﷲ ﺳﻌﻴﺪ ،ﺩﺍﺭ ﺍﻟﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ )،(’١٤١٣
ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺇﻥ ﻛﺎﻥ ﻓِﻲ ﺍﻟﹾﻤِﻨﻬﺎﺝ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺇﻻﱠ ﺃﻥﱠ ﺍﻟﺴﻨﺔ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻲ ﺍﻟﹾﻤﺒﻴﻨﺔ
ﻟﻪ ،ﻓﻜﻞ ﻣﺎ ﻳﺜﺒﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻓﺎﻹﻋﺠﺎﺯ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻠﻪ ﻓِﻲ ﺍﻟﺴﻨﺔ.
) (٢ﻭﻗﺪ ﺃﻓﺮﺩ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ،ﻣﻦ ﺫﻟﻚ ﻛﺘﺎﺏ $ﺃﺣﺎﺩﻳﺚ ﺳﻴﺪ ﺍﻟﹾﻤﺮﺳﻠﲔ ﻋﻦ ﺣﻮﺍﺩﺙ ﺍﻟﻘﺮﻥ
=
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-ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧِﻲ :ﻣﺎ ﺟﺎﺀ ﻓِﻲ ﻛﻼﻣﻪ ج ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺃﻣﻮﺭ ﻛﺸﻔﺖ ﺍﻟﺪﺭﺍﺳﺎﺕ
ﺍﻟﻮﺿﻌﻴﺔ ﻋﻦ ﺻﺪﻕ ﻣﺎ ﺃﺧﱪ ﺑﻪ ،ﻭﻫﻮ ﻣﺎ ﻳﺨﺺ ﺑﺎﺳﻢ$ :ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ،(١)#ﻭﺗﺸﻤﻞ
ﻓﻴﻤﺎ ﺗﺸﻤﻞ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻄﺒﻲ.
-ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ :ﻣﺎ ﺃﺧﱪ ﻋﻨﻪ ﻣﻦ ﺍﻟﹾﻤﻐﻴﺒﺎﺕ ﻋﻨﺪ ﺍﻷﻣﻢ ﺍﻟﹾﻤﺎﺿﻴﺔ.
-ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ :ﻣﺎ ﺟﺎﺀ ﻓِﻲ ﻛﻼﻣﻪ ج ﻋﻦ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ،ﻓﻮﻗﻊ ﻓِﻲ ﺣﻴﺎﺗﻪ ج
ﻛﻤﺎ ﺃﺧﱪ).(٢
ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺩﻻﺋﻞ ﻋﻠﻰ ﺻﺪﻕ ﻧﺒﻮﺗﻪ ج ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ -ﺭﺿﻮﺍﻥ ﺍﷲ
ﻋﻠﻴﻬﻢ -ﻳﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ ،ﻭﻗﺪ ﺷﺎﻫﺪﻭﺍ ﺗﺤﻘﻖ ﺑﻌﻀٍﻬﺎ ،ﻭﺍﻧﺘﻈﺮﻭﺍ ﺑﺘﺼﺪﻳﻖ ﻟِﻤﺎ ﺳﻴﺄﺗِﻲ؛
ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﺪِﻱ ﺑﻦِ ﺣﺎﺗِﻢٍ ﻗﹶﺎﻝﹶ$ :ﺑﻴﻨﺎ ﺃﹶﻧﺎ ﻋِﻨﺪ ﺍﻟﻨﺒِﻲ ج ﺇِﺫﹾ ﺃﹶﺗﺎﻩ ﺭﺟﻞﹲ،
ﺸﻜﹶﺎ ﺇِﻟﹶﻴﻪِ ﻗﹶﻄﹾﻊ ﺍﻟﺴﺒِﻴﻞِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﻋﺪِﻱ ﻫﻞﹾ ﺭﺃﹶﻳﺖ ﺸﻜﹶﺎ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﻔﹶﺎﻗﹶﺔﹶ ،ﺛﹸﻢ ﺃﹶﺗﺎﻩ ﺁﺧﺮ ﻓﹶ
ﻓﹶ
ﺍﻟﹾﺤِﲑﺓﹶ؟ ﻗﹸﻠﹾﺖ :ﻟﹶﻢ ﺃﹶﺭﻫﺎ ،ﻭﻗﹶﺪ ﺃﹸﻧﺒِﺌﹾﺖ ﻋﻨﻬﺎ .ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻥﹾ ﻃﹶﺎﻟﹶﺖ ﺑِﻚ ﺣﻴﺎﺓﹲ ﻟﹶﺘﺮﻳﻦ ﺍﻟﻈﱠﻌِﻴﻨﺔﹶ ﺗﺮﺗﺤِﻞﹸ
ﻣِﻦ ﺍﻟﹾﺤِﲑﺓِ ﺣﺘﻰ ﺗﻄﹸﻮﻑ ﺑِﺎﻟﹾﻜﹶﻌﺒﺔِ ﻻ ﺗﺨﺎﻑ ﺃﹶﺣﺪﺍ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ- ﻗﹸﻠﹾﺖ ﻓِﻴﻤﺎ ﺑﻴﻨِﻲ ﻭﺑﻴﻦ ﻧﻔﹾﺴِﻲ:
ﻓﹶﺄﹶﻳﻦ ﺩﻋﺎﺭ ﻃﹶﻴﺊٍ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺪ ﺳﻌﺮﻭﺍ ﺍﻟﹾﺒِﻼﺩ ،-ﻭﻟﹶﺌِﻦ ﻃﹶﺎﻟﹶﺖ ﺑِﻚ ﺣﻴﺎﺓﹲ ﻟﹶﺘﻔﹾﺘﺤﻦ ﻛﹸﻨﻮﺯ ﻛِﺴﺮﻯ.
ﻗﹸﻠﹾﺖ :ﻛِﺴﺮﻯ ﺑﻦِ ﻫﺮﻣﺰ؟! ﻗﹶﺎﻝﹶ :ﻛِﺴﺮﻯ ﺑﻦ ﻫﺮﻣﺰ ،ﻭﻟﹶﺌِﻦ ﻃﹶﺎﻟﹶﺖ ﺑِﻚ ﺣﻴﺎﺓﹲ ﻟﹶﺘﺮﻳﻦ ﺍﻟﺮﺟﻞﹶ
ﻳﺨﺮِﺝ ﻣِﻞﹾﺀَ ﻛﹶﻔﱢﻪِ ﻣِﻦ ﺫﹶﻫﺐٍ ﺃﹶﻭ ﻓِﻀﺔٍ ،ﻳ ﹾﻄﻠﹸﺐ ﻣﻦ ﻳﻘﹾﺒﻠﹸﻪ ﻣِﻨﻪ؛ ﻓﹶﻼ ﻳﺠِﺪ ﺃﹶﺣﺪﺍ ﻳﻘﹾﺒﻠﹸﻪ ﻣِﻨﻪ ،ﻭﻟﹶﻴﻠﹾﻘﹶﻴﻦ
ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪﻛﹸﻢ ﻳﻮﻡ ﻳﻠﹾﻘﹶﺎﻩ ﻭﻟﹶﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﺟﻤﺎﻥﹲ ﻳﺘﺮﺟِﻢ ﻟﹶﻪ ،ﻓﹶﻠﹶﻴﻘﹸﻮﻟﹶﻦ ﻟﹶﻪ :ﺃﹶﻟﹶﻢ ﺃﹶﺑﻌﺚﹾ ﺇِﻟﹶﻴﻚ
ﺭﺳﻮﻻﹰ ﻓﹶﻴﺒﻠﱢﻐﻚ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺑﻠﹶﻰ .ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺃﹶﻟﹶﻢ ﺃﹸﻋﻄِﻚ ﻣﺎﻻﹰ ﻭﺃﹸﻓﹾﻀِﻞﹾ ﻋﻠﹶﻴﻚ؟ ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺑﻠﹶﻰ .ﻓﹶﻴﻨﻈﹸﺮ ﻋﻦ
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ﺍﻟﻌﺸﺮﻳﻦ #ﻟﻌﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﻟﺴﲑﻭﺍﻥ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﻟﹾﺠﺪﻳﺪﺓ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ).(’١٤٠٢
) (١ﻭﻟِﻤﺤﻤﻮﺩ ﻣﻬﺪﻱ ﺍﺳﺘﻨﺒﻮﻟِﻲ ﻛﺘﺎﺏ $ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﺍﻟﹾﻤﺤﻤﺪﻳﺔ ﻓِﻲ ﺿﻮﺀ ﺍﻟﹾﻤﻌﺎﺭﻑ ﺍﻟﹾﺤﺪﻳﺜﺔ ﻣﺼﺤﻮﺑﺔ ﺑﺘﻮﺟﻴﻬﺎﺕ
ﻭﻃﺮﺍﺋﻒ ﻫﺎﻣﺔ ،#ﻃﺒﻊ ﻣﻜﺘﺒﺔ ﺍﻟﹾﻤﻌﻼ ،ﺍﻟﻜﻮﻳﺖ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ).(’١٤٠٧
) (٢ﺃﻓﺮﺩ ﺍﻟﹾﺤﺎﻓﻆ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﻧِﻲ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ #ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ :ﻓﻴﻤﺎ ﺃﺧﱪ ﺑﻪ ج ﻣﻦ
ﺍﻟﻐﻴﻮﺏ ،ﻓﺘﺤﻘﻖ ﻋﻠﻰ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻓِﻲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﻣﻮﺗﻪ$ .ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ #ﻷﺑِﻲ ﻧﻌﻴﻢ )ﺹ.(٤٨٨-٤٦٩
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ﻳﻤِﻴﻨِﻪِ ﻓﹶﻼ ﻳﺮﻯ ﺇِﻻﱠ ﺟﻬﻨﻢ ،ﻭﻳﻨﻈﹸﺮ ﻋﻦ ﻳﺴﺎﺭِﻩِ ﻓﹶﻼ ﻳﺮﻯ ﺇِﻻﱠ ﺟﻬﻨﻢ.
ﻗﹶﺎﻝﹶ ﻋﺪِﻱ :ﺳﻤِﻌﺖ ﺍﻟﻨﺒِﻲ ج ﻳﻘﹸﻮﻝﹸ :ﺍﺗﻘﹸﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﹶﻮ ﺑِﺸِﻘﱠﺔِ ﺗﻤﺮﺓٍ ،ﻓﹶﻤﻦ ﻟﹶﻢ ﻳﺠِﺪ ﺷِﻘﱠﺔﹶ
ﺗﻤﺮﺓٍ ﻓﹶﺒِﻜﹶﻠِﻤﺔٍ ﻃﹶﻴﺒﺔٍ.
ﻗﹶﺎﻝﹶ ﻋﺪِﻱ :ﻓﹶﺮﺃﹶﻳﺖ ﺍﻟ ﱠﻈﻌِﻴﻨﺔﹶ ﺗﺮﺗﺤِﻞﹸ ﻣِﻦ ﺍﻟﹾﺤِﲑﺓِ ﺣﺘﻰ ﺗﻄﹸﻮﻑ ﺑِﺎﻟﹾﻜﹶﻌﺒﺔِ ﻻ ﺗﺨﺎﻑ
ﺇِﻻﱠ ﺍﻟﻠﱠﻪ ،ﻭﻛﹸﻨﺖ ﻓِﻴﻤﻦ ﺍﻓﹾﺘﺘﺢ ﻛﹸﻨﻮﺯ ﻛِﺴﺮﻯ ﺑﻦِ ﻫﺮﻣﺰ ،ﻭﻟﹶﺌِﻦ ﻃﹶﺎﻟﹶﺖ ﺑِﻜﹸﻢ ﺣﻴﺎﺓﹲ ﻟﹶﺘﺮﻭﻥﱠ ﻣﺎ
ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ ﺃﹶﺑﻮ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ج ﻳﺨﺮِﺝ ﻣِﻞﹾﺀَ ﻛﹶﻔﱢﻪِ.(١)#
ﻭﻣﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻫﻮ :ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺣﺎﺗِﻢ tﻓِﻲ ﺍﻟﹾﻤﻘﻄﻊ ﺍﻷﺧﲑ$ :ﻓﺮﺃﻳﺖ
ﺍﻟﻈﻌﻴﻨﺔ #...ﺇﻟﹶﺦ!!
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ- (’٧٢٨ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻗﺪ ﺟﻤﻊ ﻟﻨﺒﻴﻨﺎ ﻣﺤﻤﺪ ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ
ﺍﻟﹾﻤﻌﺠﺰﺍﺕ ﻭﺍﻟﹾﺨﻮﺍﺭﻕ :ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻴﺔ ﻭﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﺮﺅﻳﺔ؛ ﻓﻤﺜﻞ ﺇﺧﺒﺎﺭ ﻧﺒﻴﻨﺎ
ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﹾﻤﺘﻘﹶﺪﻣﲔ ﻭﺃﻣﻤﻬﻢ ،ﻭﻣﺨﺎﻃﺒﺎﺗﻪ ﻟﹶﻬﻢ ﻭﺃﺣﻮﺍﻟﻪ ﻣﻌﻬﻢ ،ﻭﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ -ﻣﻦ
ﺍﻷﻭﻟﻴﺎﺀ ﻭﻏﲑﻫﻢ -ﺑِﻤﺎ ﻳﻮﺍﻓﻖ ﻣﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﻭﺭﺛﻮﻩ ﺑﺎﻟﺘﻮﺍﺗﺮ ،ﺃﻭ ﺑﻐﲑﻩ ﻣﻦ
ﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺑِﻤﺎ ﻏﲑ ﺗﻌﻠﻢ ﻟﻪ ﻣﻨﻬﻢ ،ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺃﻣﻮﺭ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﹾﻤﻼﺋﻜﺔ ﻭﺍﻟﹾ
ﻳﻮﺍﻓﻖ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻪ ﻣﻦ ﻏﲑ ﺗﻌﻠﻢ ﻣﻨﻬﻢ.
ﻭﻳﻌﻠﻢ ﺃﻥﱠ ﺫﻟﻚ ﻣﻮﺍﻓﻖ ﻟﻨﻘﻮﻝ ﺍﻷﻧﺒﻴﺎﺀ:
-ﺗﺎﺭﺓ ﺑِﻤﺎ ﻓِﻲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻘﻞ ﺍﻟﹾﻤﺘﻮﺍﺗﺮ.
-ﻭﺗﺎﺭﺓ ﺑِﻤﺎ ﻳﻌﻠﻤﻪ ﺍﻟﹾﺨﺎﺻﺔ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ ،ﻭﻓِﻰ ﻣﺜﻞ ﻫﺬﺍ ﻗﺪ ﻳﺴﺘﺸﻬﺪ ﺃﻫﻞ
ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻣﻦ ﺣﻜﻤﺔ ﺇﺑﻘﺎﺋﻬﻢ ﺑﺎﻟﹾﺠِﺰﻳﺔ ،ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ.
ﻓﺈﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻐﺎﺋﺒﺔ -ﻣﺎﺿﻴﻬﺎ ﻭﺣﺎﺿﺮﻫﺎ -ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﺍﻟﹾﺨﺎﺭﻕ.
ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﹾﻤﺴﺘﻘﺒﻠﺔ ،ﻣﺜﻞ:
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٣٥٩٥
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-ﻣﻤﻠﻜﺔ ﺃﻣﺘﻪ ،ﻭﺯﻭﺍﻝ ﻣﻤﻠﻜﺔ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ] :ﻋﻦ ﺛﹶﻮﺑﺎﻥﹶ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ
ج$ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺯﻭﻯ ﻟِﻲ ﺍﻷَﺭﺽ ،ﻓﹶﺮﺃﹶﻳﺖ ﻣﺸﺎﺭِﻗﹶﻬﺎ ﻭﻣﻐﺎﺭِﺑﻬﺎ ،ﻭﺇِﻥﱠ ﺃﹸﻣﺘِﻲ ﺳﻴﺒﻠﹸﻎﹸ ﻣﻠﹾﻜﹸﻬﺎ ﻣﺎ ﺯﻭِﻱ
ﻟِﻲ ﻣِﻨﻬﺎ ،ﻭﺃﹸﻋﻄِﻴﺖ ﺍﻟﹾﻜﹶﻨﺰﻳﻦِ ﺍﻷَﺣﻤﺮ ﻭﺍﻷَﺑﻴﺾ ،ﻭﺇِﻧﻲ ﺳﺄﹶﻟﹾﺖ ﺭﺑﻲ ﻷُﻣﺘِﻲ ﺃﻻﱠ ﻳﻬﻠِﻜﹶﻬﺎ ﺑِﺴﻨﺔٍ ﻋﺎﻣﺔٍ،
ﻭﺃﹶﻻﱠ ﻳﺴﻠﱢﻂﹶ ﻋﻠﹶﻴﻬِﻢ ﻋﺪﻭﺍ ﻣِﻦ ﺳِﻮﻯ ﺃﹶﻧﻔﹸﺴِﻬِﻢ؛ ﻓﹶﻴﺴﺘﺒِﻴﺢ ﺑﻴﻀﺘﻬﻢ ،ﻭﺇِﻥﱠ ﺭﺑﻲ ﻗﹶﺎﻝﹶ :ﻳﺎ ﻣﺤﻤﺪ ،ﺇِﻧﻲ
ﺇِﺫﹶﺍ ﻗﹶﻀﻴﺖ ﻗﹶﻀﺎﺀً ﻓﹶﺈِﻧﻪ ﻻ ﻳﺮﺩ ،ﻭﺇِﻧﻲ ﺃﹶﻋﻄﹶﻴﺘﻚ ﻷُﻣﺘِﻚ :ﺃﹶﻻﱠ ﺃﹸﻫﻠِﻜﹶﻬﻢ ﺑِﺴﻨﺔٍ ﻋﺎﻣﺔٍ ،ﻭﺃﹶﻻﱠ ﺃﹸﺳﻠﱢﻂﹶ
ﻋﻠﹶﻴﻬِﻢ ﻋﺪﻭﺍ ﻣِﻦ ﺳِﻮﻯ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻳﺴﺘﺒِﻴﺢ ﺑﻴﻀﺘﻬﻢ ﻭﻟﹶﻮ ﺍﺟﺘﻤﻊ ﻋﻠﹶﻴﻬِﻢ ﻣﻦ ﺑِﺄﹶﻗﹾﻄﹶﺎﺭِﻫﺎ -ﺃﹶﻭ ﻗﹶﺎﻝﹶ:
ﻣﻦ ﺑﻴﻦ ﺃﹶﻗﹾﻄﹶﺎﺭِﻫﺎ -ﺣﺘﻰ ﻳﻜﹸﻮﻥﹶ ﺑﻌﻀﻬﻢ ﻳﻬﻠِﻚ ﺑﻌﻀﺎ ،ﻭﻳﺴﺒِﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ.[(١)#
-ﻭﻗﺘﺎﻝ ﺍﻟﺘﺮﻙ] ،ﻭﻫﻮ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺗﻐﻠِﺐ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ ج:
$ﺇِﻥﱠ ﻣِﻦ ﺃﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ ﺃﹶﻥﹾ ﺗﻘﹶﺎﺗِﻠﹸﻮﺍ ﻗﹶﻮﻣﺎ ﻳﻨﺘﻌِﻠﹸﻮﻥﹶ ﻧِﻌﺎﻝﹶ ﺍﻟﺸﻌﺮِ ،ﻭﺇِﻥﱠ ﻣِﻦ ﺃﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔِ ﺃﹶﻥﹾ
ﺗﻘﹶﺎﺗِﻠﹸﻮﺍ ﻗﹶﻮﻣﺎ ﻋِﺮﺍﺽ ﺍﻟﹾﻮﺟﻮﻩِ ﻛﹶﺄﹶﻥﱠ ﻭﺟﻮﻫﻬﻢ ﺍﻟﹾﻤﺠﺎﻥﱡ ﺍﻟﹾﻤﻄﹾﺮﻗﹶﺔﹸ.[(٢)#
ﻭﺃﻟﻮﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱠﺘِﻲ ﺃﺧﱪ ﺑِﻬﺎ ،ﻣﺬﻛﻮﺭ ﺑﻌﻀﻬﺎ ﰲ ﻛﺘﺐ ﺩﻻﺋﻞ
ﺍﻟﻨﺒﻮﺓ ،ﻭﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ،ﻭﻓﻀﺎﺋﻠﻪ ،ﻭﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ،ﻭﺍﳊﺪﻳﺚ ،ﻭﺍﻟﹾﻤﻐﺎﺯﻱ :ﻣﺜﻞ $ﺩﻻﺋﻞ
ﺍﻟﻨﺒﻮﺓ #ﻷﺑِﻲ ﻧﻌﻴﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ،ﻭﺳﲑﺓ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ،ﻭﻛﺘﺐ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﹾﻤﺴﻨﺪﺓ ﻛـ:
ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ،ﻭﺍﻟﹾﻤﺪﻭﻧﺔ ﻛـ$ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،(٣)#ﻭﻏﲑ ﺫﻟﻚ ﻣِﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﻫﻼﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ...ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٨٨٩
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﺠِﻬﺎﺩ ﻭﺍﻟﺴﲑ ،ﺑﺎﺏ :ﻗﺘﺎﻝ ﺍﻟﺘﺮﻙ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٩٢٧
) (٣ﻣﻦ ﺫﻟﻚ :ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﺧﺮﻭﺝ ﺍﻟﻨﺎﺭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧١٢١ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ
ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﺍﻹﻳﻤﺎﻥ ،ﺣﺪﻳﺚ ﺭﻗﻢ )(١٥٧؛ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج
ﻗﹶﺎﻝﹶ$ :ﻻ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ ﺣﺘﻰ ﺗﻘﹾﺘﺘِﻞﹶ ﻓِﺌﹶﺘﺎﻥِ ﻋﻈِﻴﻤﺘﺎﻥِ ﻳﻜﹸﻮﻥﹸ ﺑﻴﻨﻬﻤﺎ ﻣﻘﹾﺘﻠﹶﺔﹲ ﻋﻈِﻴﻤﺔﹲ ﺩﻋﻮﺗﻬﻤﺎ ﻭﺍﺣِﺪﺓﹲ ،ﻭﺣﺘﻰ ﻳﺒﻌﺚﹶ
ﺩﺟﺎﻟﹸﻮﻥﹶ ﻛﹶﺬﱠﺍﺑﻮﻥﹶ ﻗﹶﺮِﻳﺐ ﻣِﻦ ﺛﹶﻼﺛِﲔ ،ﻛﹸﻠﱡﻬﻢ ﻳﺰﻋﻢ ﺃﹶﻧﻪ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ،ﻭﺣﺘﻰ ﻳﻘﹾﺒﺾ ﺍﻟﹾﻌِﻠﹾﻢ ،ﻭﺗﻜﹾﺜﹸﺮ ﺍﻟﺰﻻﺯِﻝﹸ ،ﻭﻳﺘﻘﹶﺎﺭﺏ
ﺍﻟﺰﻣﺎﻥﹸ ،ﻭﺗﻈﹾﻬﺮ ﺍﻟﹾﻔِﺘﻦ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻬﺮﺝ- ﻭﻫﻮ ﺍﻟﹾﻘﹶﺘﻞﹸ ،-ﻭﺣﺘﻰ ﻳﻜﹾﺜﹸﺮ ﻓِﻴﻜﹸﻢ ﺍﻟﹾﻤﺎﻝﹸ ﻓﹶﻴﻔِﻴﺾ ،ﺣﺘﻰ ﻳﻬِﻢ ﺭﺏ ﺍﻟﹾﻤﺎﻝِ
ﻣﻦ ﻳﻘﹾﺒﻞﹸ ﺻﺪﻗﹶﺘﻪ ،ﻭﺣﺘﻰ ﻳﻌﺮِﺿﻪ ﻋﻠﹶﻴﻪِ ،ﻓﹶﻴﻘﹸﻮﻝﹶ ﺍﻟﱠﺬِﻱ ﻳﻌﺮِﺿﻪ ﻋﻠﹶﻴﻪِ :ﻻ ﺃﹶﺭﺏ ﻟِﻲ ﺑِﻪِ .ﻭﺣﺘﻰ ﻳﺘﻄﹶﺎﻭﻝﹶ ﺍﻟﻨﺎﺱ ﻓِﻲ
ﺸﻤﺲ ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ ،ﻓﹶﺈِﺫﹶﺍ ﻃﹶﻠﹶﻌ
ﺖ ﺍﻟﹾﺒﻨﻴﺎﻥِ ،ﻭﺣﺘﻰ ﻳﻤﺮ ﺍﻟﺮﺟﻞﹸ ﺑِﻘﹶﺒﺮِ ﺍﻟﺮﺟﻞِ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﻳﺎ ﻟﹶﻴﺘﻨِﻲ ﻣﻜﹶﺎﻧﻪ .ﻭﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟ
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ﺃﻳﻀﺎ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﹾﺠﺪﻝ ﻛـ$ :ﺃﻋﻼﻡ ﺍﻟﻨﺒﻮﺓ #ﻟﻠﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﹾﺠﺒﺎﺭ
ﻭﻟﻠﻤﺎﻭﺭﺩﻱ) ،(١ﻭ $ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ #ﻟﻠﻘﺮﻃﺒِﻲ ،ﻭﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﺟﺪﺍ.
ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﺧﱪ ﻋﻨﻪ ﻏﲑﻩ ﻣِﻤﺎ ﻭﺟﺪ ﻓِﻲ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﹾﻤﺘﻘﹶﺪﻣﲔ ،ﻭﻫﻰ ﻓِﻲ
ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﺍﺛﻨﺎﻥ ﻭﻋﺸﺮﻭﻥ ﻧﺒﻮﺓ ﺑﺄﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻛـ :ﺍﻟﺘﻮﺭﺍﺓ ،ﻭﺍﻹﻧﺠﻴﻞ،
ﻭﺍﻟﺰﺑﻮﺭ ،ﻭﻛﺘﺎﺏ ﺷﻌﻴﺎ ،ﻭﺣﺒﻘﻮﻕ ،ﻭﺩﺍﻧﻴﺎﻝ ،ﻭﺃﺭﻣﻴﺎ.
ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ.
ﻭﻛﺬﻟﻚ ﺇﺧﺒﺎﺭ ﺍﻟﹾﺠِﻦ ﻭﺍﻟﹾﻬﻮﺍﺗﻒ ﺍﻟﹾﻤﻄﻠﻘﺔ.
ﻭﺇﺧﺒﺎﺭ ﺍﻟﻜﻬﻨﺔ ﻛﺴﻄﻴﺢ ﻭﺷﻖ ﻭﻏﲑﻫِﻤﺎ.
ﻭﻛﺬﻟﻚ ﺍﻟﹾﻤﻨﺎﻣﺎﺕ ﻭﺗﻌﺒﲑﻫﺎ ﻛﻤﻨﺎﻡ ﻛﺴﺮﻯ ﻭﺗﻌﺒﲑ ﺍﻟﹾﻤﻮﺑﺬﺍﻥ.
ﻭﻛﺬﺍ ﺇﺧﺒﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﹾﻤﺘﻘﺪﻣﲔ ﺑِﻤﺎ ﻣﻀﻰ ﻭﻣﺎ ﻋﱪ ﻫﻮ ﻣﻦ ﺃﻋﻼﻣﻬﻢ #ﺍ’).(٢
ﺍﻟﹾﻤﺮﺟﻊ ﻓِﻲ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ج ﻭﻣﺎ ﺟﺎﺀ ﻋﻨﻪ؛ ﻓﻼ ﻳﺮﺟﻊ ﻓﻴﻪ ﺇﻟﹶﻰ:
-ﺃﺧﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ.
-ﻭﻻ ﺇﻟﹶﻰ ﺍﻟﺮﺅﻯ ﻭﺍﻟﹾﻤﻨﺎﻣﺎﺕ.
-ﻭﻻ ﺇﻟﹶﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﹾﻤﻮﺿﻮﻋﺔ.
=
ﻭﺭﺁﻫﺎ ﺍﻟﻨﺎﺱ- ﻳﻌﻨِﻲ :ﺁﻣﻨﻮﺍ ﺃﹶﺟﻤﻌﻮﻥﹶ-؛ ﻓﹶﺬﹶﻟِﻚ ﺣِﲔ ﻻ ﻳﻨﻔﹶﻊ ﻧﻔﹾﺴﺎ ﺇِﻳﻤﺎﻧﻬﺎ ﻟﹶﻢ ﺗﻜﹸﻦ ﺁﻣﻨﺖ ﻣِﻦ ﻗﹶﺒﻞﹸ ﺃﹶﻭ ﻛﹶﺴﺒﺖ
ﻓِﻲ ﺇِﻳﻤﺎﻧِﻬﺎ ﺧﻴﺮﺍ ،ﻭﻟﹶﺘﻘﹸﻮﻣﻦ ﺍﻟﺴﺎﻋﺔﹸ ﻭﻗﹶﺪ ﻧﺸﺮ ﺍﻟﺮﺟﻼﻥِ ﺛﹶﻮﺑﻬﻤﺎ ﺑﻴﻨﻬﻤﺎ؛ ﻓﹶﻼ ﻳﺘﺒﺎﻳﻌﺎﻧِﻪِ ،ﻭﻻ ﻳﻄﹾﻮِﻳﺎﻧِﻪِ ،ﻭﻟﹶﺘﻘﹸﻮﻣﻦ
ﺍﻟﺴﺎﻋﺔﹸ ﻭﻗﹶﺪ ﺍﻧﺼﺮﻑ ﺍﻟﺮﺟﻞﹸ ﺑِﻠﹶﺒﻦِ ﻟِﻘﹾﺤﺘِﻪِ ﻓﹶﻼ ﻳ ﹾﻄﻌﻤﻪ ،ﻭﻟﹶﺘﻘﹸﻮﻣﻦ ﺍﻟﺴﺎﻋﺔﹸ ﻭﻫﻮ ﻳﻠِﻴﻂﹸ ﺣﻮﺿﻪ ﻓﹶﻼ ﻳﺴﻘِﻲ ﻓِﻴﻪِ،
ﻭﻟﹶﺘﻘﹸﻮﻣﻦ ﺍﻟﺴﺎﻋﺔﹸ ﻭﻗﹶﺪ ﺭﻓﹶﻊ ﺃﹸﻛﹾﻠﹶﺘﻪ ﺇِﻟﹶﻰ ﻓِﻴﻪِ ﻓﹶﻼ ﻳﻄﹾﻌﻤﻬﺎ.#
) (١ﻣﻄﺒﻮﻉ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ).(’١٤٠١
) (٢ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) (٣١٨-٣١٥/١١ﺑﺎﺧﺘﺼﺎﺭ ﻳﺴﲑ ﺟﺪﺍ ،ﻭﻣﺎ ﺑﲔ ﺍﻟﹾﻤﻌﻘﹸﻮﻓﺘﲔ ﺯﻳﺎﺩﺓ ﻟﻺﻳﻀﺎﺡ.
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-ﻭﻻ ﺇﻟﹶﻰ ﺍﻟﻘﻴﺎﺱ.
-ﻭﻻ ﺇﻟﹶﻰ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ،ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ،ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ؛ ﺇﺫ ﺃﺣﺎﺩﻳﺚ
ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻣﻼﺣﻢ ﻫﻮ ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﺪﻳﻦ ﺗﻮﻗﻴﻒ.
ﻓﻜﻞ ﻣﺎ ﺻﺢ ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﺃﻧﻪ ﺃﺧﱪ ﺑﻮﻗﻮﻋﻪ؛ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ
ﻣﺴﻠﻢ ،ﺳﻮﺍﺀ ﺃﺩﺭﻛﺘﻪ ﻋﻘﻮﻟﻨﺎ ،ﺃﻭ ﻟﹶﻢ ﺗﺪﺭﻛﻪ.
ﻭﺫﻟﻚ ﻣﻦ ﺗﺤﻘﻴﻖ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺍﷲ.
﴾ ]ﺍﻟﻨﺠﻢ.[٤-٣: ﻭﻗﺪ ﻗﹶﺎﻝﹶ ﺍﷲ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﳊﺸﺮ.[٧: ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﹶﻰ﴿ :
ﻋﻦ ﻋﻤﺮ ﺑﻦِ ﺍﻟﹾﺨﻄﱠﺎﺏِ ﻗﹶﺎﻝﹶ$ :ﺑﻴﻨﻤﺎ ﻧﺤﻦ ﻋِﻨﺪ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﺫﹶﺍﺕ ﻳﻮﻡٍ ﺇِﺫﹾ ﻃﹶﻠﹶﻊ
ﺸﻌﺮِ ،ﻻ ﻳﺮﻯ ﻋﻠﹶﻴﻪِ ﺃﹶﺛﹶﺮ ﺍﻟﺴﻔﹶﺮِ ،ﻭﻻ ﻋﻠﹶﻴﻨﺎ ﺭﺟﻞﹲ ﺷﺪِﻳﺪ ﺑﻴﺎﺽِ ﺍﻟﺜﱢﻴﺎﺏِ ،ﺷﺪِﻳﺪ ﺳﻮﺍﺩِ ﺍﻟ
ﻳﻌﺮِﻓﹸﻪ ﻣِﻨﺎ ﺃﹶﺣﺪ ،ﺣﺘﻰ ﺟﻠﹶﺲ ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲ ج ،ﻓﹶﺄﹶﺳﻨﺪ ﺭﻛﹾﺒﺘﻴﻪِ ﺇِﻟﹶﻰ ﺭﻛﹾﺒﺘﻴﻪِ ،ﻭﻭﺿﻊ ﻛﹶﻔﱠﻴﻪِ
ﻋﻠﹶﻰ ﹶﻓﺨِﺬﹶﻳﻪِ ،ﻭﻗﹶﺎﻝﹶ :ﻳﺎ ﻣﺤﻤﺪ ،ﺃﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺍ ِﻹﺳﻼﻡِ؟
ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج :ﺍﻹِﺳﻼﹶﻡ :ﺃﹶﻥﹾ ﺗﺸﻬﺪ ﺃﹶﻥﹾ ﻻ ﺇِﻟﹶﻪ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ ،ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج،
ﻭﺗﻘِﻴﻢ ﺍﻟﺼﻼﺓﹶ ،ﻭﺗﺆﺗِﻲ ﺍﻟﺰﻛﹶﺎﺓﹶ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥﹶ ،ﻭﺗﺤﺞ ﺍﻟﹾﺒﻴﺖ ﺇِﻥﹾ ﺍﺳﺘﻄﹶﻌﺖ ﺇِﻟﹶﻴﻪِ ﺳﺒِﻴﻼﹰ.
ﻗﹶﺎﻝﹶ :ﺻﺪﻗﹾﺖ .ﻗﹶﺎﻝﹶ :ﻓﹶﻌﺠِﺒﻨﺎ ﻟﹶﻪ ﻳﺴﺄﹶﻟﹸﻪ ﻭﻳﺼﺪﻗﹸﻪ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺍﻹِﻳﻤﺎﻥِ؟
ﻗﹶﺎﻝﹶ :ﺃﹶﻥﹾ ﺗﺆﻣِﻦ ﺑِﺎﻟﻠﱠﻪِ ،ﻭﻣﻼﺋِﻜﹶﺘِﻪِ ،ﻭﻛﹸﺘﺒِﻪِ ،ﻭﺭﺳﻠِﻪِ ،ﻭﺍﻟﻴﻮﻡِ ﺍﻵﺧِﺮِ ،ﻭﺗﺆﻣِﻦ ﺑِﺎﻟﹾﻘﹶﺪﺭِ ﺧﻴﺮِﻩِ
ﻭﺷﺮﻩِ.
ﻗﹶﺎﻝﹶ :ﺻﺪﻗﹾﺖ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺍﻹِﺣﺴﺎﻥِ؟
ﻗﹶﺎﻝﹶ :ﺃﹶﻥﹾ ﺗﻌﺒﺪ ﺍﻟﻠﱠﻪ ﻛﹶﺄﹶﻧﻚ ﺗﺮﺍﻩ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﺗﻜﹸﻦ ﺗﺮﺍﻩ؛ ﻓﹶﺈِﻧﻪ ﻳﺮﺍﻙ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺍﻟﺴﺎﻋﺔِ؟
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ﻗﹶﺎﻝﹶ :ﻣﺎ ﺍﻟﹾﻤﺴﺌﹸﻮﻝﹸ ﻋﻨﻬﺎ ﺑِﺄﹶﻋﻠﹶﻢ ﻣِﻦ ﺍﻟﺴﺎﺋِﻞِ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺃﹶﻣﺎﺭﺗِﻬﺎ؟
ﻗﹶﺎﻝﹶ :ﺃﹶﻥﹾ ﺗﻠِﺪ ﺍﻷَﻣﺔﹸ ﺭﺑﺘﻬﺎ ،ﻭﺃﹶﻥﹾ ﺗﺮﻯ ﺍﻟﹾﺤﻔﹶﺎﺓﹶ ﺍﻟﹾﻌﺮﺍﺓﹶ ﺍﻟﹾﻌﺎﻟﹶﺔﹶ ﺭِﻋﺎﺀَ ﺍﻟﺸﺎﺀِ ﻳﺘﻄﹶﺎﻭﻟﹸﻮﻥﹶ ﻓِﻲ
ﺍﻟﹾﺒﻨﻴﺎﻥِ.
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﺍﻧﻄﹶﻠﹶﻖ ،ﻓﹶﻠﹶﺒِﺜﹾﺖ ﻣﻠِﻴﺎ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﻟِﻲ :ﻳﺎ ﻋﻤﺮ ،ﺃﹶﺗﺪﺭِﻱ ﻣﻦ ﺍﻟﺴﺎﺋِﻞﹸ؟
ﻗﹸﻠﹾﺖ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻧﻪ ﺟِﺒﺮِﻳﻞﹸ ﺃﹶﺗﺎﻛﹸﻢ ﻳﻌﻠﱢﻤﻜﹸﻢ ﺩِﻳﻨﻜﹸﻢ.(١)#
ﻭﻣﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ :ﻗﻮﻟﻪ$ :ﻓﹶﺈِﻧﻪ ﺟِﺒﺮِﻳﻞﹸ ﺃﹶﺗﺎﻛﹸﻢ ﻳﻌﻠﱢﻤﻜﹸﻢ ﺩِﻳﻨﻜﹸﻢ.#
ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ :ﺃﻧﻪ ﺫﻛﺮ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺳﺆﺍﻟﻪ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻭﻋﻦ ﺃﻣﺎﺭﺍﺗِﻬﺎ ،ﻭﻋﺪ ﻫﺬﺍ
ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻭﺃﻣﻮﺭ ﺍﻟﻔﺘﻦ ﻭﺃﺣﻮﺍﻟﹸﻬﺎ ،ﻭﺍﻟﹾﻤﻼﺣﻢ ﻛﻠﻬﺎ ﻣﻦ ﺷﺄﻥ ﺍﻟﺴﺎﻋﺔ ،ﻓﻬﻲ ﻣﻦ ﺍﻟﺪﻳﻦ،
ﺍﻟﺬﻱ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺃﻥ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﻣﺜﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻷﺧﺮﻯ ،ﻻﺑﺪ ﻣﻦ ﺟﻤﻊ ﺭﻭﺍﻳﺎﺗِﻬﺎ ﻓِﻲ
ﺍﻟﹾﻤﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ ،ﺣﺘﻰ ﻳﻮﻗﻒ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻨﻬﺎ.
ﻭﻣﻌﻠﻮﻡ ﺃﻥﱠ ﻣﻦ ﺃﻓﻀﻞ ﻃﺮﻕ ﺗﻔﺴﲑ ﺍﻟﹾﺤﺪﻳﺚ :ﺷﺮﺡ ﺍﻟﹾﺤﺪﻳﺚ ﺑﺎﻟﹾﺤﺪﻳﺚ ،ﻓﻤﺎ ﺃﺟﻤِﻞﹶ ﺃﻭ
ﺍﺧﺘﺼِﺮ ﻓِﻲ ﺭﻭﺍﻳﺔ ﻓﹸﺴﺮ ﻓِﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ،ﺃﻭ ﻳﻔﺴﺮ ﺍﻟﹾﺤﺪﻳﺚ ﺑِﺤﺪﻳﺚ ﺁﺧﺮ ﻓِﻲ ﺍﻟﺒﺎﺏ) ،(٢ﻭﻫﺬﻩ
ﺃﻋﻠﻰ ﻃﺮﻕ ﺷﺮﺡ ﺍﻟﹾﺤﺪﻳﺚ ،ﻭﺃﻓﻀﻠﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﺃﺳﻠﻤﻬﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓِﻲ ﺍﻟﹾﺨﻄﺄ).(٣
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﻹﻳﻤﺎﻥ ،ﻭﺍﻹﺳﻼﻡ ،ﻭﺍﻹﺣﺴﺎﻥ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٨
) (٢ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻫﺬﺍ ﻛﺜﲑﺓ ،ﻭﺃﻛﺘﻔﻲ ﻫﻨﺎ ﺑﺎﻹﺷﺎﺭﺓ ﺍﻟﻌﺎﻣﺔ؛ ﻓﺎﻧﻈﺮ) :ﺍﻹﺣﺴﺎﻥ ،(١٨٨/٨ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )،٧٤ ،٥٧/١
.(١٢١/٤) ،(٤٧٩ ،٣٢ ،٣١ ،٢٤/٢) ،(٢٣٧ ،٢١٣ ،١٥٩
) (٣ﻭﻗﺪ ﺗﻜﻠﻤﺖ ﻋﻦ ﻃﺮﻕ ﺷﺮﺡ ﺍﻟﹾﺤﺪﻳﺚ ﻓِﻲ ﻛﺘﺎﺑِﻲ $ﻋﻠﻢ ﺷﺮﺡ ﺍﻟﹾﺤﺪﻳﺚ ﻭﺭﻭﺍﻓﺪﻩ ،#ﻭﻗﺪ ﺃﺟﻴﺰ -ﺑِﺤﻤﺪ ﷲ-
ﻟﻠﻨﺸﺮ ﻓِﻲ ﻣﻌﻬﺪ ﺍﻟﺒﺤﻮﺙ ،ﺿﻤﻦ ﻣﻄﺒﻮﻋﺎﺕ ﻣﺮﻛﺰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻹﺳﻼﻣﻴﺔ.
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ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ- (’٢٠٤ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻟﹾﺤﺪﻳﺚ ﺇﺫﺍ ﻟﹶﻢ ﺗﺠﺘﻤﻊ
ﻃﺮﻗﻪ ﻟﹶﻢ ﺗﻔﻬﻤﻪ ،ﻭﺍﻟﹾﺤﺪﻳﺚ ﻳﻔﺴﺮ ﺑﻌﻀﻪ ﺑﻌﻀﺎ #ﺍ’ ).(١
ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ )ﺕ- (’٤٥٦ﺭﺣِﻤﻪ ﺍﷲ ﺗﻌﺎﻟﹶﻰ -ﻓِﻲ ﻣﻌﺮﺽ ﻛﻼﻡ ﻟﻪ ﻋﻦ ﺍﻷﺣﺎﺩﻳﺚ
ﺍﻟﹾﻤﺘﻌﺎﺭﺿﺔ ،ﻭﻛﻴﻒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﻨﻊ ﻣﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺣﺘﻰ ﺗﻔﻬﻢ ﻋﻠﹶﻰ ﻭﺟﻬﻬﺎ$ :ﺗﺄﻟﻴﻒ ﻛﻼﻡ
ﺭﺳﻮﻝ ﺍﷲ ج ،ﻭﺿﻢ ﺑﻌﻀﻪ ﺇﻟﹶﻰ ﺑﻌﺾ ،ﻭﺍﻷﺧﺬ ﺑِﺠﻤﻴﻌﻪ ﻓﺮﺽ ﻻ ﻳﺤﻞ ﺳﻮﺍﻩ #ﺍ’).(٢
ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ )ﺕ- (’٥٤٤ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻟﹾﺤﺪﻳﺚ ﻳﺤﻜﻢ ﺑﻌﻀﻪ ﻋﻠﻰ
ﺑﻌﺾ ،ﻭﻳﺒﲔ ﻣﻔﺴﺮﻩ ﻣﺸﻜﻠﻪ.#
ﻭﻗﺎﻝ ﻓِﻲ ﻣﻮﺿﻊ ﺁﺧﺮ$ :ﻓﺎﻟﹾﺤﺪﻳﺚ ﻳﻔﺴﺮ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ،ﻭﻳﺮﻓﻊ ﻣﻔﹶﺴﺮﻩ ﺍﻹﺷﻜﺎﻝ
ﻋﻦ ﻣﺠﻤﻠﻪ ﻭﻣﺘﺸﺎﺑِﻬﻪ.#
ﻭﻗﺎﻝ ﻋﻨﺪ ﺷﺮﺡ ﺣﺪﻳﺚ$ :ﻭﻗﺪ ﺟﺎﺀ ﻣﻔﺴﺮﺍ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺑِﻤﺎ ﻻ ﻳﺤﺘﺎﺝ ﺇﻟﹶﻰ ﻏﲑﻩ #ﺍ’).(٣
ﻗﺎﻝ ﺍﺑﻦ ﺃﺑِﻲ ﺷﺎﻣﺔ )ﺕ- (’٦٦٥ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺃﻟﻔﺎﻅ ﺍﻟﹾﺤﺪﻳﺚ ﺑﺎﺧﺘﻼﻑ ﻃﺮﻗﻪ
ﺗﻔﹶﺴﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ،ﻣﺎ ﻟﹶﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﻫﻢ ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻓِﻲ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱠﺘِﻲ
ﻳﺘﻮﻫﻢ ﻓﻴﻬﺎ ﺗﻔﺴﲑ ﻣﺎ ﺃﺟﻤﻠﻪ ﻏﲑﻩ؛ ﻭﻳﺤﻤﻞ ﻋﻠﻰ ﻏﻠﻂ ﺫﻟﻚ ﺍﻟﺮﺍﻭﻱ ﻟﺮﻭﺍﻳﺘﻪ ﺫﻟﻚ
ﺍﻟﹾﺤﺪﻳﺚ ﺑﺎﻟﹾﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻓﻬﻤﻪ ﻭﺃﺧﻄﺄ ﻓﻴﻪ ،ﻭﺇﻧﻤﺎ ﺍﻟﹾﻤﻌﻨﻰ ﻏﲑ ﺫﻟﻚ #ﺍ’).(٤
) (١ﺍﻟﹾﺠﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ) ،(٢١٢/٢ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻭﺭﺩﻫﺎ ﺍﻟﹾﺨﻄﻴﺐ -ﺭﺣِﻤﻪ ﺍﷲ -ﻓﻴﻤﺎ
ﻳﺘﻌﻠﻖ ﺑِﺠﻤﻊ ﺍﻟﻄﺮﻕ ﻭﺍﻷﺳﺎﻧﻴﺪ ،ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺑِﻤﺎ ﻳﺸﻤﻞ ﺍﻟﹾﻤﺘﻦ ،ﺑﻞ ﻫﻲ ﻓِﻲ ﺍﻟﹾﻤﺘﻮﻥ ﻣﻦ
ﺑﺎﺏ ﺃﻭﻟﹶﻰ.
) (٢ﺍﻟﹾﻤﺤﻠﱠﻰ ).(٢٤٠/٣
) (٣ﻫﺬﻩ ﺍﻟﻨﻘﻮﻝ ﺍﻟﺜﻼﺛﺔ ﻋﻦ ﻋﻴﺎﺽ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻪ $ﺇﻛﻤﺎﻝ ﺍﻟﹾﻤﻌﻠﻢ ،#ﺃﻭﺭﺩﻫﺎ ﺻﺎﺣﺐ $ﻣﻨﻬﺠﻴﺔ ﻓﻘﻪ ﺍﻟﹾﺤﺪﻳﺚ
ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻓِﻲ ﺇﻛﻤﺎﻝ ﺍﻟﹾﻤﻌﻠﻢ ﺑﻔﻮﺍﺋﺪ ﻣﺴﻠﻢ #ﺣﺴﲔ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺸﻮﺍﻁ )ﺹ.(١٩٣
) (٤ﺍﻟﺒﺴﻤﻠﺔ )ﺍﻟﻜﺒﲑ( ،ﻣﺨﻄﻮﻁ ،ﻟﻮﺣﺔ )/٥ﺃ() ،ﻭﻗﺪ ﺣﻘﻖ ﻓِﻲ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﻓِﻲ ﺭﺳﺎﻟﺘﲔ ﻟﻨﻴﻞ ﺩﺭﺟﺔ
ﺍﻟﹾﻤﺎﺟﺴﺘﲑ ،ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻨﻪ ﻟﻠﻄﺎﻟﺐ ﻣﺤﻤﺪ ﺯﺑﲑ ﺃﺑﻮ ﺍﻟﻜﻼﻡ ،ﻭﺍﻟﺬﻱ ﺗﻮﻓﱢﻲ ﻋﻘﺐ ﻣﻨﺎﻗﺸﺘﻪ ﺑﻌﺎﻡ -ﺭﺣِﻤﻪ
ﺍﷲ ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ ،-ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ ﻟﻠﻄﺎﻟﺐ ﻓﺮﻳﺢ ﺑﻦ ﻋﺒﺪ ﺍﻟﹾﻤﺤﺴﻦ ﺍﻟﻔﺮﻳﺢ ،ﺛﹸﻢ ﻟﹶﻢ ﻳﺘﻴﺴﺮ ﻟﻪ ﺇﺗﻤﺎﻣﻪ،
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ﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ )ﺕ- (’٧٠٢ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻟﹾﺤﺪﻳﺚ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻃﺮﻗﻪ
ﻓﹶﺴﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ #ﺍ’).(١
ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﻟﹾﺠﻮﺯﻳﺔ )ﺕ- (’٧٥١ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻷﻭﻟﹶﻰ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﻟﻨﺒِﻲ ج
ﺑﻌﻀﻪ ﺑﺒﻌﺾ#ﺍ’).(٢
ﻭﻓِﻲ ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ)$ :(٣ﺍﻟﺮﻭﺍﻳﺎﺕ ﻳﻔﹶﺴﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ،ﻭﺍﻟﹾﺤﺪﻳﺚ ﺇﺫﺍ ﺟﻤﻌﺖ
ﻃﺮﻗﻪ ﺗﺒﲔ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻨﻪ #ﺍ’.
ﻭﻓِﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻨﻪ$ :ﺍﻟﺮﻭﺍﻳﺎﺕ ﻳﻔﺴﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ #ﺍ’).(٤
ﻭﻗﺎﻝ ﺍﻟﹾﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧِﻲ )ﺕ- (’٨٥٢ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺇﻥﱠ ﺍﻟﹾﻤﺘﻌﲔ ﻋﻠﻰ
ﻣﻦ ﻳﺘﻜﹶﻠﻢ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﻳﺠﻤﻊ ﻃﺮﻗﻬﺎ ،ﺛﹸﻢ ﻳﺠﻤﻊ ﺃﻟﻔﺎﻅ ﺍﻟﹾﻤﺘﻮﻥ ﺇﺫﺍ ﺻﺤﺖ
ﺍﻟﻄﺮﻕ ،ﻭﻳﺸﺮﺣﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ،ﻓﺈﻥﱠ ﺍﻟﹾﺤﺪﻳﺚ ﺃﻭﻟﹶﻰ ﻣﺎ ﻓﹸﺴﺮ ﺑﺎﻟﹾﺤﺪﻳﺚ #ﺍ’).(٥
ﻭﻗﺎﻝ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻷﺣﺎﺩﻳﺚ ﺇﺫﺍ ﺛﺒﺘﺖ ﻭﺟﺐ ﺿﻢ ﺑﻌﻀﻬﺎ ﺇﻟﹶﻰ ﺑﻌﺾ؛ ﻓﺈﻧﻬﺎ
ﻓِﻲ ﺣﻜﻢ ﺍﻟﹾﺤﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ،ﻓﻴﺤﻤﻞ ﻣﻄﻠﻘﻬﺎ ﻋﻠﹶﻰ ﻣﻘﻴﺪﻫﺎ؛ ﻟﻴﺤﺼﻞ ﺍﻟﻌﻤﻞ ﺑِﺠﻤﻴﻊ ﻣﺎ
ﻓِﻲ ﻣﻀﻤﻮﻧِﻬﺎ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ #ﺍ’).(٦
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ﻓﺄﺧﺬﻩ ﻣﻦ ﺑﻌﺪﻩ ﺍﻟﻄﺎﻟﺐ ﻣﺤﻤﺪ ﺍﻟﺼﻌﺐ ،ﻭﻗﺪ ﺃﺗﻤﻪ -ﺑِﺤﻤﺪ ﺍﷲ ،-ﻭﻧﻮﻗﺸﺖ ﺭﺳﺎﻟﺘﻪ ﻓِﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻌﺎﻡ
ﺍﻟﺪﺭﺍﺳﻲ ) ،(’١٤٢٦-١٤٢٥ﻭﻗﺪ ﻋﻠﻤﺖ ﻗﺒﻞ ﺃﻳﺎﻡ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺪﻭﺓ ﺑﻮﻓﺎﺓ ﺍﻟﻄﺎﻟﺐ ﻓﺮﻳﺢ ﺑﻦ ﻋﺒﺪ ﺍﻟﹾﻤﺤﺴﻦ
ﺍﻟﻔﺮﻳﺢ؛ ﻓﺄﺳﺄﻝ ﺍﷲ ﻟﻪ ﺍﻟﹾﻤﻐﻔﺮﺓ ﻭﺍﻟﺮﺣﻤﺔ(.
) (١ﺇﺣﻜﺎﻡ ﺍﻷﺣﻜﺎﻡ ).(١١٧/١
) (٢ﺗﻬﺬﻳﺐ ﺍﻟﺴﻨﻦ ).(١٤٩/٥
).(١٠٨/٤) (٣
) (٤ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ).(١١٩/٤
) (٥ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(٤٧٥/٦
) (٦ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ).(٢٧٠/١١
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ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺎ ﺫﻛﺮﻩ ﺍﻷﺥ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ
ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﻭﺍﻵﺛﺎﺭ ،#ﺃﺫﻛﺮﻩ ﺑﺘﺨﺮﻳﺠﻪ -ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﺍ.-
ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ،ﻗﺎﻝ :ﺫﻛﺮ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﺷﺎﻣِﻨﺎ ،ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ
ﻓِﻲ ﻳﻤﻨِﻨﺎ .ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﻭﻓِﻲ ﻧﺠﺪِﻧﺎ؟! ﻗﹶﺎﻝﹶ :ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﺷﺎﻣِﻨﺎ ،ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ
ﻟﹶﻨﺎ ﻓِﻲ ﻳﻤﻨِﻨﺎ .ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﻭﻓِﻲ ﻧﺠﺪِﻧﺎ؟! -ﻓﹶﺄﹶﻇﹸﻨﻪ ﻗﹶﺎﻝﹶ ﻓِﻲ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔ :-ﻫﻨﺎﻟِﻚ
ﺍﻟﺰﻻﺯِﻝﹸ ﻭﺍﻟﹾﻔِﺘﻦ ،ﻭﺑِﻬﺎ ﻳﻄﹾﻠﹸﻊ ﻗﹶﺮﻥﹸ ﺍﻟﺸﻴﻄﹶﺎﻥِ #ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ).(١
ﻓﻬﻨﺎ ﺫﻛﺮ ﻟﻔﻆ$ :ﻧﺠﺪ #ﻓﺎﺳﺘﻐﻞ ﻫﺬﺍ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ﻭﻃﻌﻦ ﻓِﻲ
ﺩﻋﻮﺓ ﺍﻹﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ؛ ﺑﺪﻋﻮﻯ ﺃﻧﻬﺎ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﹾﻤﻮﺻﻮﻓﹶﺔ ﺑﺄﻥﱠ ﻣﻨﻬﺎ
ﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻔﺘﻦ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﻟﺜﺒﻮﺕ ﺗﻔﺴﲑ $ﻧﺠﺪ #ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺑﺄﻧﻬﺎ ﺍﻟﻌﺮﺍﻕ،
ﻻ ﻧﺠﺪ ﺍﻟﻴﻤﺎﻣﺔ؛ ﻭﺫﻟﻚ ﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﻧﻔﺴﻪ.
ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ tﻟﻔﻈﻪ $ :ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﺷﺎﻣِﻨﺎ ،ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﻳﻤﻨِﻨﺎ.
ﻓﹶﻘﹶﺎﻟﹶﻬﺎ ﻣِﺮﺍﺭﺍ ،ﻓﹶﻠﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔِ ﺃﹶﻭ ﺍﻟﺮﺍﺑِﻌﺔِ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ،ﻭﻓِﻲ ﻋِﺮﺍﻗِﻨﺎ؟ ﻗﹶﺎﻝﹶ:
ﺇِﻥﱠ ﺑِﻬﺎ ﺍﻟﺰﻻﺯِﻝﹶ ﻭﺍﻟﻔِﺘﻦ ،ﻭﺑِﻬﺎ ﻳﻄﹾﻠﹸﻊ ﻗﹶﺮﻥﹸ ﺍﻟﺸﻴﻄﹶﺎﻥِ.(٢)#
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻻﺳﺘﺴﻘﺎﺀ ،ﺑﺎﺏ :ﻣﺎ ﻗﻴﻞ ﻓِﻲ ﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻔﺘﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٠٣٧ﻭﻛﺘﺎﺏ
ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﻟﻨﺒِﻲ ج$ :ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﻗِﺒﻞ ﺍﻟﹾﻤﺸﺮﻕ ،#ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧٠٩٤ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ
ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺍﻟﹾﻤﺸﺮﻕ ﻣﻦ ﺣﻴﺚ ﻳﻄﻠﻊ ﻗﺮﻥ ﺍﻟﺸﻴﻄﺎﻥ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٩٠٥
) (٢ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ$ :#ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﻧِﻲ ﰲ )ﺍﻟﻜﺒﲑ( ) (٣٨٤/١٢ﺭﻗﻢ )(١٣٤٢٢
ﻣﻦ ﻃﺮﻳﻖ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻌﻮﺩ :ﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﻧﺎﻓﻊ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ .t
ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ ،ﻋﺒﻴﺪ ﺍﷲ ﻣﻌﺮﻭﻑ ﺍﻟﹾﺤﺪﻳﺚ .ﻗﺎﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ )ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ( ) (٣٨٨/٥ﺭﻗﻢ )،(١٢٤٧
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﺑِﻲ ﺣﺎﺗِﻢ ﻓِﻲ )ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ( ) (٣٢٢/٥ﻋﻦ ﺃﺑﻴﻪ :ﺻﺎﻟِﺢ ﺍﳊﺪﻳﺚ.
ﻭﺗﺎﺑﻌﻪ ﺃﺯﻫﺮ ﺑﻦ ﺳﻌﺪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺴﻤﺎﻥ ﻓِﻲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺃﺑﻴﻪ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ( ،ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )،١٠٣٧) (٢
- ،(٧٠٩٤ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺃﺑﻮ ﺍﻟﹾﻤﻌﺎﻟِﻲ ﺍﻟﹾﻤﻘﺪﺳﻲ ﻓِﻲ )ﻓﻀﺎﺋﻞ ﺑﻴﺖ ﺍﻟﹾﻤﻘﺪﺱ( )ﺹ ،(٤٣٠ﻭﺟﻤﺎﻝ ﺍﻟﺪﻳﻦ
ﺍﻟﹾﻤﺮﺍﻛﺸﻲ ﻓِﻲ )ﺗﺨﺮﻳﺠﻪ ﻣﺸﻴﺨﺔ ﺍﻹﻣﺎﻡ ﺍﻟﹾﻤﺮﺍﻏﻲ( )ﺹ ،-(٤١٤ﻭﺍﻟﺘﺮﻣﺬﻱ ) ،(٣٩٤٨ﻭﺃﺣﻤﺪ )(١١٨/٢
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ﻭﻋﻦ ﺳﺎﻟِﻢ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ ﻟﻔﻈﻪ$ :ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﻣﻜﱠﺘِﻨﺎ ،ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ
ﻣﺪِﻳﻨﺘِﻨﺎ ،ﺍﻟﻠﱠﻬﻢ ﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﺷﺎﻣِﻨﺎ ،ﻭﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﺻﺎﻋِﻨﺎ ،ﻭﺑﺎﺭِﻙ ﻟﹶﻨﺎ ﻓِﻲ ﻣﺪﻧﺎ .ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹲ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ!
ﻭﻓِﻲ ﻋِﺮﺍﻗِﻨﺎ .ﻓﹶﺄﹶﻋﺮﺽ ﻋﻨﻪ ،ﻓﹶﺮﺩﺩﻫﺎ ﺛﹶﻼﺛﹰﺎ ،ﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﻳﻘﹸﻮﻝﹸ ﺍﻟﺮﺟﻞﹸ :ﻭﻓِﻲ ﻋِﺮﺍﻗِﻨﺎ .ﻓﹶﻴﻌﺮِﺽ ﻋﻨﻪ،
ﻓﹶﻘﹶﺎﻝﹶ :ﺑِﻬﺎ ﺍﻟﺰﻻﺯِﻝﹸ ﻭﺍﻟﹾﻔِﺘﻦ ،ﻭﻓِﻴﻬﺎ ﻳﻄﹾﻠﹸﻊ ﻗﹶﺮﻥﹸ ﺍﻟﺸﻴﻄﹶﺎﻥِ.(١)#
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ﻭﺍﺑﻦ ﺣﺒﺎﻥ )-٧٢٥٧ﺍﻹﺣﺴﺎﻥ( ،ﻭﺍﻟﺒﻐﻮﻱ ﻓِﻲ )ﺷﺮﺡ ﺍﻟﺴﻨﺔ( ) (٢٠٦/١٤ﺭﻗﻢ ) ،(٤٠٠٦ﻭﺍﺑﻦ ﺟﻤﻴﻊ ﻓِﻲ
)ﻣﻌﺠﻢ ﺷﻴﻮﺧﻪ( )ﺹ (٣٢٥-٣٢٤ﺭﻗﻢ )- (٢٩٧ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﻟﺬﱠﻫﺒِﻲ ﻓِﻲ )ﺍﻟﺴﲑ( )،٢٨٧-٢٨٦/١٥
،-(٣٥٦ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ) ،(١٣٤ ،١٣٤-١٣٣ ،١٣٢/١ﻭﺻﺤﺤﻮﻩ ﺟﻤﻴﻌﺎ ،ﻋﺪﺍ ﺃﺣﻤﺪ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ،
ﻭﻋﻨﺪ ﺟﻤﻴﻌﻬﻢ) :ﻧﺠﺪﻧﺎ( ،ﻣﻜﺎﻥ )ﻋﺮﺍﻗﻨﺎ( ،ﻭﻫﻲ ﻫﻲ ،ﻭﻭﻗﻊ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻪ ﻓِﻲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺳﺎﻟِﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ،
ﻋﻦ ﺃﺑﻴﻪ.#
) (١ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﰲ ﻛﺘﺎﺏ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ$ :#ﺃﺧﺮﺟﻪ ﺍﻟﻔﺴﻮﻱ ﻓِﻲ )ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ( )-٧٤٦/٢
،(٧٤٧ﻭﺍﻟﹾﻤﺨﻠﺺ ﻓِﻲ )ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﹾﻤﻨﺘﻘﺎﺓ( )ﺝ/٧ﻕ ،(٣-٢ﻭﺍﻟﹾﺠﺮﺟﺎﻧِﻲ ﻓِﻲ )ﻓﻮﺍﺋﺪﻩ( )ﻕ/١٦٤ﺏ( ،ﻭﺃﺑﻮ
ﻧﻌﻴﻢ ﻓِﻲ )ﺍﻟﹾﺤِﻠﻴﺔ( ) ،(١٣٣/٦ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( ) ،(١٣١-١٣٠ ،١٣٠/١ﻁ .ﺩﺍﺭ ﺍﻟﻔﻜﺮ،
ﻣﻦ ﻃﺮﻳﻖ ﺗﻮﺑﺔ ﺍﻟﻌﻨﱪﻱ ،ﻋﻦ ﺳﺎﻟِﻢ ،ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ .tﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ.
ﻭﺗﻮﺑﻊ ﺗﻮﺑﺔ ،ﺗﺎﺑﻌﻪ ﺯﻳﺎﺩ ﺑﻦ ﺑﻴﺎﻥ ،ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﻧِﻲ ﻓِﻲ )ﺍﻷﻭﺳﻂ( ) (٢٤٦-٢٤٥/٤ﺭﻗﻢ ) ،(٤٠٩٨ﻁ.
ﺍﳊﺮﻣﲔ ،ﻭﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺬﻫﻠﻲ -ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ) -(١٣٢-١٣١/١ﻣﻦ ﻃﺮﻳﻖ ﺣﻤﺎﺩ ﺑﻦ
ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ ،ﻗﺎﻝ :ﺃﻧﺎ ﺃﺑِﻲ ،ﻗﺎﻝ :ﻧﺎ ﺯﻳﺎﺩ ﺑﻦ ﺑﻴﺎﻥ ﻗﺎﻝ :ﻧﺎ ﺳﺎﻟِﻢ ..ﺑﻪ ،ﻭﻟﻔﻈﻪ$ :ﺻﻠﻰ ﺍﻟﻨﺒِﻲ ج
ﺻﻼﺓ ﺍﻟﻔﺠﺮ ،ﺛﹸﻢ ﺍﻧﻔﺘﻞ ،ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ،ﻓﻘﺎﻝ #... :ﻭﺫﻛﺮﻩ ،ﻭﻓِﻲ ﺁﺧﺮﻩ$ :ﻓﻘﺎﻝ ﺭﺟﻞ :ﻭﺍﻟﻌﺮﺍﻕ ﻳﺎ
ﺭﺳﻮﻝ ﺍﷲ؟! ﻗﺎﻝ :ﻣﻦ ﺛﹶﻢ ﻳﻄﻠﻊ ﻗﹶﺮﻥﹸ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺗﻬﻴﺞ ﺍﻟﻔﺘﻦ.#
ﻭﻗﺎﻝ ﻋﻘﺒﻪ) :ﻟﹶﻢ ﻳﺮﻭ ﻫﺬﺍ ﺍﻟﹾﺤﺪﻳﺚ ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﺑﻴﺎﻥ ﺇﻻﱠ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ ،ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻨﻪ ﺣﻤﺎﺩ(!
ﻗﻠﺖ :ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻓﻘﺪ ﺭﻭﺍﻩ ﻋﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ :ﻋﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻗﻄﻊ ﺃﻳﻀﺎ.
ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﹾﺤﺮﺍﻧِﻲ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺍﻟﺮﻗﺔ( )ﺹ (٩٦ -٩٥ﺭﻗﻢ ) ،(١٤٥ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓِﻲ )ﺗﺎﺭﻳﺦ
ﺩﻣﺸﻖ( ) ،(١٣٢/١ﻭﺍﺑﻦ ﺍﻟﻌﺪﻳﻢ ﻓِﻲ )ﺑﻐﻴﺔ ﺍﻟﻄﻠﺐ( ) (٣٤٣-٣٤٢/١ﻣﻦ ﻃﺮﻳﻖ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻤﺮ ﺑﻦ
ﺧﺎﻟﺪ ﺍﻷﻗﻄﻊ :ﻧﺎ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻴﺔ ..ﺑﻪ ﻣﺜﻠﻪ .ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ ،ﻭﺃﺧﺮﺟﻪ ﺍﻟﺮﺑﻌﻲ ﻓِﻲ )ﻓﻀﺎﺋﻞ
ﺍﻟﺸﺎﻡ( ) (٢٠/١١ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ #ﺍ’.
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ﻣﻦ ﺍﻟﹾﺨﻄﺄ ﺣﺼﺮ ﺍﻟﻌﺮﺍﻕ ﺑِﺤﺪﻭﺩﻩ ﺍﻟﹾﺠﻐﺮﺍﻓﻴﺔ ﺍﻟﻴﻮﻡ ،ﻭﻧﺴﻴﺎﻥ ﻣﺴﻤﻰ $ﺍﻟﻌﺮﺍﻕ#
ﻭﺣﺪﻭﺩﻩ ﺁﻧﺬﺍﻙ ،ﻭﺗﻨﺎﺳﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱠﺘِﻲ ﻓﻴﻬﺎ ﺫﻛﺮ ﻋﻤﻮﻡ ﺟﻬﺔ $ﺍﻟﹾﻤﺸﺮﻕ.(١)#
ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ :ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤﺴﻴﺐ ﻗﺎﻝ :ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ$ :ﻫﻞ ﺑﺎﻟﻌﺮﺍﻕ
ﺃﺭﺽ ﻳﻘﹶﺎﻝ ﻟﹶﻬﺎ :ﺧﺮﺍﺳﺎﻥ؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻗﺎﻝ :ﻓﹶﺈﻥﱠ ﺍﻟﺪﺟﺎﻝ ﻳﺨﺮﺝ ﻣﻨﻬﺎ.(٢)#
) (١ﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﺥ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ.#
) (٢ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ $ :#...ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ﻓِﻲ )ﺍﻟﹾﻤﺼﻨﻒ( ) ، (٦٥٤/٨ﻁ .ﺩﺍﺭ ﺍﻟﻔﻜﺮ
ﺑﺴﻨﺪ ﺻﺤﻴﺢ ،ﺛﹸﻢ ﻗﺎﻝ :ﺩﻟﺖ ﺃﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﻛﺜﲑﺓ ﺻﺤﻴﺤﺔ ﻋﻠﻰ ﺧﺮﻭﺝ ﺍﻟﺪﺟﺎﻝ ﻣﻦ )ﺧﺮﺍﺳﺎﻥ(
ﻭ)ﺃﺻﺒﻬﺎﻥ( ،ﻭﻫﺒﻮﻃﻪ )ﺧﻮﺯ( ﻭ)ﻛﺮﻣﺎﻥ( -ﻭﻫﻲ ﺟﻤﻴﻌﺎ ﺍﻵﻥ ﻓِﻲ )ﺇﻳﺮﺍﻥ( ،ﻭﺳﻴﺄﺗِﻲ ﺍﻟﺘﻌﺮﻳﻒ ﺑِﻬﺎ ،-ﻭﻳﻨﺰﻝ
ﻗﺮﻳﺔ )ﻛﻮﺛﺎ( -ﻭﻫﻲ ﻓِﻲ ﻧﺤﻮ ﻣﻨﺘﺼﻒ ﺍﻟﻄﺮﻳﻖ ﺑﲔ )ﺍﻟﹾﻤﺤﺎﻭﻳﻞ( ﻭ)ﺍﻟﺼﻮﻳﺮﺓ( ،ﻭﻫﻲ ﻋﻠﻰ ) (٢٦ﻛﻴﻠﻮ ﻣﺘﺮﺍ
ﻣﻦ ﺍﻷﻭﻟﹶﻰ ،ﻭﺗﻌﺮﻑ ﺍﻟﻴﻮﻡ ﺑـ) :ﺗﻞ ﺇﺑﺮﺍﻫﻴﻢ( ﻭ)ﺗﻞ ﺟﺒﻞ ﺇﺑﺮﺍﻫﻴﻢ(؛ ﻟﻮﺟﻮﺩ ﻣﺮﻗﺪ ﻋﻠﻴﻪ ﻗﹸﺒﺔ ﻓِﻲ ﺃﻋﻠﻰ ﺍﻟﺘﻞ
ﻳﻨﺴﺐ ﺇﻟﹶﻰ ﺇﺑﺮﺍﻫﻴﻢ .ﺍﻧﻈﺮ) :ﺑﻠﺪﺍﻥ ﺍﻟﹾﺨِﻼﻓﺔ ﺍﻟﺸﺮﻗﻴﺔ( )ﺹ .(٩٥-٩٤
ﻭﺳﻤﻲ ﺑـ) :ﺧﻠﺔ( ﺑﲔ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ،ﻭﻳﺪﺧﻞ ﺍﻷﺭﺩﻥ ،ﻭﻳﺒﺪﺃ ﻫﻼﻛﻪ ﺑـ) :ﻋﻘﺒﺔ ﺃﻓﻴﻖ( ﻭﻫﻲ ﻗﺮﻳﺔ ﻣﻦ
ﺣﻮﺭﺍﻥ ﻓِﻲ ﻃﺮﻳﻖ )ﺍﻟﻐﻮﺭ( ،ﻭﺍﻟﻌﺎﻣﺔ ﺗﻘﻮﻝ) :ﻓﻴﻖ( ،ﺗﻨﺰﻝ ﻫﺬﻩ ﺍﻟﻌﻘﺒﺔ ﺇﻟﹶﻰ )ﺍﻟﻐﻮﺭ( ﻭﻫﻮ ﺍﻷﺭﺩﻥ ،ﻭﻫﻲ ﻋﻘﺒﺔ
ﻃﻮﻳﻠﺔ ﻧﺤﻮ ﻣﻴﻠﲔ .ﺃﻓﺎﺩﻩ ﻳﺎﻗﻮﺕ ﻓِﻲ )ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ( ).(٢٣٣/١
ﺛﹸﻢ ﻳﺘﺤﻮﻝ ﺇﻟﹶﻰ ﻓﻠﺴﻄﲔ ،ﻭﻳﺘﻢ ﻫﻼﻛﻪ ﻓِﻲ ﻣﺪﻳﻨﺔ )ﺍﻟﻠﺪ( ،ﻭﻳﺴﺒﻘﻬﺎ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺇﺗﻴﺎﻧﻪ ﺍﻟﹾﺤِﺠﺎﺯ ،ﻭﻧﺰﻭﻟﻪ
ﺑﺴﺒﺨﺔ ﻓِﻲ ﺍﻟﹾﻤﺪﻳﻨﺔ -ﻫﻲ )ﺳﺒﺨﺔ ﺍﻟﹾﺠﺮﻑ( ﻏﺮﺑِﻲ ﺟﺒﻞ ﺃﺣﺪ ،-ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﺣﺪﻳﺜﻴﺎ ﻳﻄﻮﻝ ،ﻭﺃﻛﺘﻔﻲ
ﺑﺎﻹﺣﺎﻟﺔ ﻋﻠﻰ ﺍﻟﹾﻤﺼﺎﺩﺭ ﺍﻵﺗﻴﺔ:
ﻣﺴﻨﺪ ﺃﺣﻤﺪ ) (٧ ،٤/١ﻭ) ،(٢٢١/٥ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٢٢٣٧ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ) ،(٤٠٧٢ﺍﻟﹾﻤﻨﺘﺨﺐ
ﻣﻦ ﻣﺴﻨﺪ ﻋﺒﺪ ﺑﻦ ﺣﻤﻴﺪ ،ﺭﻗﻢ ) ،(٤ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ) (١٦٢-١٤٥ ،١٣٧/١٥ﺍﻟﹾﻬِﻨﺪﻳﺔ،
) (٦٥٤/٨٥ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ) ،(٣٩٦-٣٩٥/١١ﻭﻣﺴﻨﺪ ﺃﺑِﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻟﻠﻤﺮﻭﺯﻱ
) ،(٩٩ﻣﺴﻨﺪ ﺃﺑِﻲ ﻳﻌﻠﻰ ) ،(٤٠-٣٩/١ﺍﻟﻔﱳ ﻟِﺤﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ،ﺭﻗﻢ )،٣٦ ،٢٩ ،٢٧ ،٢٤ ،٢٣ ،٢٢
،(٥٠ ،٤٩ﺍﻟﻔﱳ ﻟﻠﺪﺍﻧِﻲ ) ،(٦٢٩ﺍﻟﻔﺘﻦ ﻟﻨﻌﻴﻢ ﺑﻦ ﺣﻤﺎﺩ ) ،(٥٣٢-٥٣٠/٢ﻁ .ﺍﻟﺰﻫﲑﻱ) ،ﺹ،(٣٩٦-٣٩٤
ﻁ .ﺍﻟﺘﻮﻓﻴﻘﻴﺔ ،ﺑﺎﺏ :ﻣﻦ ﺃﻳﻦ ﻣﺨﺮﺝ ﺍﻟﺪﺟﺎﻝ ،ﻭﺍﻧﻈﺮ ﻣﻨﻪ ﺃﻳﻀﺎ :ﺑﺎﺏ :ﺍﻟﹾﻤﻌﻘﻞ ﻣﻦ ﺍﻟﺪﺟﺎﻝ ،ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ )(١١١/١٣
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ﻓﻔﻲ ﻫﺬﺍ ﺍﻷﺛﺮ ﺃﻥ )ﺧﺮﺍﺳﺎﻥ( ﻣﻦ ﺍﻟﻌﺮﺍﻕ ،ﻭﻫﻲ )ﻋﺮﺍﻕ ﺍﻟﻌﺠﻢ( ،ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ ﺁﻧﻔﹰﺎ.
ﻭﺃﺧﺮﺝ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﺁﺧﺮ ﺟﺰﺋﻪ $ﺍﻟﻔﱳ) #ﺹ (١٦٦-١٦٥ﺭﻗﻢ )،(٥٠
ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻗﺒﻴﺼﺔ ﻭﺣﺠﺎﺝ ،ﻗﺎﻻ :ﺣﺪﺛﻨﺎ ﺣﻤﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ،ﻋﻦ ﺃﺑِﻲ ﻏﺎﻟﺐ ﻗﺎﻝ:
$ﻛﻨﺖ ﺃﻣﺸﻲ ﻣﻊ ﻧﻮﻑ ﺑﻦ ﻓﻀﺎﻟﺔ ،ﻭﻻ ﺃﻋﺮﻓﻪ ،ﺣﱴ ﺍﻧﺘﻬﻴﺖ ﺇﻟﹶﻰ )ﻋﻘﺒﺔ ﺃﻓﻴﻖ()،(١
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ﻭ) ،(٦٨/١٤ﺍﻟﹾﻤﺘﻔﻖ ﻭﺍﻟﹾﻤﻔﺘﺮﻕ ﻟﻠﺨﻄﻴﺐ ) ،(١٤٢٨/٣ﻏﺮﻳﺐ ﺍﻟﹾﺤﺪﻳﺚ ﻟﻠﺤﺮﺑِﻲ ) ،(١١٢٧/٣ﺍﻟﹾﻤﻌﺠﻢ
ﺍﻟﻜﺒﲑ ) ،(٩٨/٧ﻣﺴﻨﺪ ﺍﻟﺮﻭﻳﺎﻧِﻲ ) ،(٤٣٩/١ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﻋﺪﻱ ) ،(٨٤٦/٢ﺍﻟﻜﻨﻰ ﻟﻠﺪﻭﻻﺑِﻲ )،(٩٨/١
ﺃﺧﺒﺎﺭ ﺍﻟﺪﺟﺎﻝ ﻟﻌﺒﺪ ﺍﻟﻐﻨِﻲ ﺍﻟﹾﻤﻘﺪﺳﻲ )ﺹ.(٧٣
ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ :ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) ،(٣٥٠-٣٤٠ ،٣٣٨/٧ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ ) ،(٣١٢-٣١١/١٤ﻭﺍﻟﻔﺘﻦ ﻭﺍﻟﹾﻤﻼﺣﻢ
) ٧٢/١ﻭﻣﺎ ﺑﻌﺪﻫﺎ( ﻻﺑﻦ ﻛﺜﲑ ،ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ) ،(٣٤٦/١٠ﻭﺇﺗﺤﺎﻑ ﺍﻟﹾﺨِﲑﺓ ﺍﻟﹾﻤﻬﺮﺓ )-٢٩٢/١٠
،(٢٩٤ﺑﺎﺏ :ﻣﻦ ﺃﻳﻦ ﻳﺨﺮﺝ ﺍﻟﺪﺟﺎﻝ ﻭﻣﺎ ﺟﺎﺀ ﻓِﻲ ﻧﺰﻭﻟﻪ )ﺧﻮﺯ( ﻭ)ﻛﺮﻣﺎﻥ( ،ﻗﺼﺔ ﺍﻟﹾﻤﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ )،٩٥
.(١٤٤
ﺑﻘﻲ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤﺴﻴﺐ ﻟﹶﻢ ﻳﺪﺭﻙ ﺃﺑﺎ ﺑﻜﺮ ،ﻭﺃﻥ ﻓِﻲ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﹾﻤﻮﺍﻃﻦ ﺫﻛﺮﺍ ﻟـ) :ﺍﻟﻌﺮﺍﻕ(
ﻣﻘﺮﻭﻧﺎ ﺑـ) :ﺍﻟﺪﺟﺎﻝ( ،ﻭﻟﻴﺲ ﻣﻦ ﻫﻤﻲ ﺗﺘﺒﻊ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ ﻓﻴﻪ ﺗﻔﺼﻴﻞ ،ﻭﺗﻜﻔﻲ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺓ .ﻭﺍﻧﻈﺮ:
ﺍﻷﺛﺮ ﺍﻟﻼﺣﻖ ،ﻭﺍﷲ ﺍﻟﹾﻤﻮﻓﻖ" .ﻭﺍﻧﻈﺮ ﻓِﻲ )ﺍﻟﻌﺮﺍﻕ( ﻭ)ﺍﻟﹾﻤﻬﺪﻱ( :ﻣﺴﻨﺪ ﺃﺑِﻲ ﻳﻌﻠﻰ ) ،(٦٩٤٠ﺇﺗﺤﺎﻑ ﺍﻟﹾﺨِﻴﺮﺓ
ﺍﻟﹾﻤﻬﺮﺓ ) (٢٨٤-٢٨٣/١٠ﺭﻗﻢ ).(٩٩٧٣
ﻭﻭﺭﺩ ﻓِﻲ ﺫﻟﻚ ﺁﺛﺎﺭ ﻋﺪﻳﺪﺓ ﺃﻳﻀﺎ ،ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﻣﺴﺪﺩ -ﻛﻤﺎ ﻓِﻲ )ﺇﺗﺤﺎﻑ ﺍﻟﹾﺨﲑﺓ( ) (٢٠٩/١٠ﺭﻗﻢ )-(٩٨٣٥
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﹾﻤﻠﻄﻲ :ﺷﺎﻃﺊ ﺍﻟﻔﺮﺍﺕ ﻃﺮﻳﻖ ﺑﻘﻴﺔ ﺍﻟﹾﻤﺆﻣﻨﲔ ﻫﺮﺍﺑﺎ ﻣﻦ ﺍﻟﺪﺟﺎﻝ #ﺍ’.
) (١ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ$ :#ﻋﻘﺒﺔ ﺃﻓﻴﻖ -ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻛﺴﺮ ﺛﺎﻧﻴﻪ،-
ﺃﺧﺮﺝ ﺃﺣﻤﺪ ) ،(٢٢١/٥ﻭﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ) ،(١١٧/١٥ﻭﺍﻟﹾﺤﺮﰊ ﻓِﻲ )ﻏﺮﻳﺒﻪ( ) ،(١١٢٧/٣ﻭﺍﻟﺮﻭﻳﺎﱐ
) ،(٤٣٩/١ﻭﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻓِﻲ )ﺍﻟﻔﱳ( ،ﺭﻗﻢ ) ،(٢٧ﻭﺍﻟﻄﱪﺍﻧِﻲ ﻓِﻲ )ﺍﻟﻜﺒﲑ( ) (٩٨/٧ﺭﻗﻢ )،(٦٤٤٥
ﻭﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﻮﻱ ﻓِﻲ )ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ( ) (٢٥٤/٣ﺭﻗﻢ ) ،(١١٩٣ﻭﺍﻟﺪﻭﻻﺑِﻲ ﻓِﻲ )ﺍﻟﻜﻨﻰ( )،(٩٨/١
ﻭﺍﺑﻦ ﻋﺪﻱ ) ،(٨٤٦/٢ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ) ،(٢٢٩/٢ﻭﻋﺒﺪ ﺍﻟﻐﻨِﻲ ﺍﻟﹾﻤﻘﺪﺳﻲ ﻓِﻲ )ﺃﺧﺒﺎﺭ ﺍﻟﺪﺟﺎﻝ( )ﺹ(٧٣
ﺑﺴﻨﺪ ﺣﺴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﻨﺔ ،ﺿﻤﻦ ﺣﺪﻳﺚ ﺃﻭﻟﻪ$ :ﺃﻻ ﺇﻧﻪ ﻟﹶﻢ ﻳﺄﺕ ﻧﺒِﻲ ﻗﺒﻠﻲ ﺇﻻﱠ ﺣﺬﱠﺭ ﺃﻣﺘﻪ ﺍﻟﺪﺟﺎﻝ ،#...
ﻭﻓﻴﻪ ﻋﻦ ﺍﻟﺪﺟﺎﻝ$ :ﺛﹸﻢ ﻳﺴﲑ ﺣﺘﻰ ﻳﺄﺗِﻲ ﺍﻟﺸﺎﻡ ،ﻓﻴﻬﻠﻜﻪ ﺍﷲ ﻋﻨﺪ ﻋﻘﺒﺔ ﺃﻓﻴﻖ .#ﻭﺇﺳﻨﺎﺩﻩ ﻻ ﺑﺄﺱ ﺑﻪ .ﻗﺎﻟﻪ ﺍﺑﻦ
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ﻓﻘﺎﻝ :ﻫﺬﺍ ﺍﻟﹾﻤﻜﹶﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﻓﻴﻪ ﺍﻟﺪﺟﺎﻝ.
ﻓﻘﻠﺖ :ﻣﻦ ﺃﻧﺖ؟
ﻓﻘﺎﻝ :ﺃﻧﺎ ﻧﻮﻑ.
ﻓﻘﻠﺖ :ﻳﺮﺣﻤﻚ ﺍﷲ ،ﺃﻻ ﺃﺧﱪﺗﻨِﻲ ﺣﺘﻰ ﺃﺳﺎﻣﺮﻙ ﻭﺃﺫﺍﻛﺮﻙ ،ﻭﺃﺣﻤِﻞﹶ ﻋﻨﻚ!
ﻓﻘﺎﻝ :ﻣﻦ ﺃﻧﺖ؟
ﻓﻘﻠﺖ :ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ.
ﻓﻘﺎﻝ :ﻫﻞ ﺇﻟﹶﻰ ﺟﻨﺒﻜﻢ ﺟﺒﻞ ﻳﻘﹶﺎﻝ ﻟﻪ) :ﺳﻨِﲑ(؟
ﻓﻘﻠﺖ :ﺳﻨﺎﻡ.
ﻓﻘﺎﻝ :ﻫﻮ ﻫﻮ ،ﻓﻘﺎﻝ :ﻫﻞ ﺇﻟﹶﻰ ﺟﻨﺒﻜﻢ ﻧﻬﺮ ﻳﻘﹶﺎﻝ ﻟﻪ) :ﺍﻟﺼﻔِﻲ(؟
ﻓﻘﻠﺖ :ﺻﻔﻮﺍﻥ.
ﻓﻘﺎﻝ :ﻫﻮ ﻫﻮ ،ﺃﻣﺎ ﺇﻧﻬﻤﺎ ﻳﺴﲑﺍﻥ -ﺃﻱ :ﻳﻜﻮﻧﺎﻥ -ﻣﻊ ﺍﻟﺪﺟﺎﻝ ﻃﻌﺎﻣﺎ ﻭﺷﺮﺍﺑﺎ،
ﻭﻫﻮ ﺟﺒﻞ ﻣﻠﻌﻮﻥ ،ﻭﻫﻮ ﺃﻭﻝ ﺟﺒﻞ ﻭﺿﻊ ﻓِﻲ ﺍﻷﺭﺽ.
ﺛﹸﻢ ﻳﻨﺰﻝ ﻋﻴﺴﻰ uﻓﻴﻤﻜﺚ ﻓِﻲ ﺍﻷﺭﺽ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣﺎ ،ﺍﻟﻴﻮﻡ ﻛﺎﻟﺴﺎﻋﺔ ،ﻭﺍﻟﺸﻬﺮ
ﻛﺎﻟﹾﺠﻤﻌﺔ ،ﻭﺍﻟﹾﺠﻤﻌﺔ ﻛﺎﻟﻴﻮﻡ.(١)#
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ﻛﺜﲑ ﻓِﻲ )ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ( ) ،(٩٧/١ﻭﻗﺎﻝ ﺍﻟﹾﻬﻴﺜﻤﻲ ﻓِﻲ )ﺍﻟﹾﻤﺠﻤﻊ( )) :(٣٤٠/٧ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ،ﻭﻓِﻲ ﺑﻌﻀﻬﻢ
ﻛﻼﻡ ﻻ ﻳﻀﺮ( .ﻭﺍﻧﻈﺮ) :ﺇﺗﺤﺎﻑ ﺍﻟﹾﻤﻬﺮﺓ( ) (٥٤٧/٥ﺭﻗﻢ )) ،(٥٩١٠ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ( )(٣١٢-٣١١/١٤
ﻭﻋﺰﺍﻩ ﻟﻠﻄﻴﺎﻟﺴﻲ #ﺍ’.
) (١ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ$ :#ﻭﺃﺧﺮﺟﻪ ﻧﻌﻴﻢ ﺑﻦ ﺣﻤﺎﺩ ﻓِﻲ )ﺍﻟﻔﺘﻦ( ) (١٥٦٩ﻁ.
ﺍﻟﺰﻫﲑﻱ ،ﻭﺭﻗﻢ ) (١٥٦٢ﻁ .ﺍﻟﺘﻮﻓﻴﻘﻴﺔ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ،ﻋﻦ ﺣﻤﺎﺩ ..ﺑﻪ ﻣﺨﺘﺼﺮﺍ ،ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ.
ﺃﺑﻮ ﻏﺎﻟﺐ ﺍﺳﻤﻪ :ﺣﺰﻭﺭ ،ﺗﺎﺑﻌﻲ ﺷﺎﻣﻲ ،ﺻﺎﺣﺐ ﺃﺑِﻲ ﺃﻣﺎﻣﺔ ﺻﺪﻱ ﺑﻦ ﻋﺠﻼﻥ ،ﻭﺃﻣﺎ ﻧﻮﻑ ﻓﻬﻮ ﺍﻟﺒﻜﺎﻟِﻲ
ﺍﻟﹾﺤﻤﻴﺪﻱ ،ﻣﻦ ﺃﻫﻞ ﺩﻣﺸﻖ ،ﻭﻫﻮ ﺍﺑﻦ ﺍﻣﺮﺃﺓ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ،ﻛﺎﻥ ﻋﺎﻟِﻤﺎﹰ ،ﻭﻳﺮﻭﻱ ﻛﺜﲑﺍ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ،
ﺗﺮﺟﻤﺘﻪ ﻣﻄﻮﻟﺔ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( ) #(٣١٣-٣٠٣/٦٢ﺍ’.
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ﻭ$ﺟﺒﻞ ﺳﻨﲑ #ﺃﻭ $ﺳﻨﺎﻡ #ﻫﻮ ﺟﺒﻞ ﻣﺸﺮﻑ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ،ﺇﱃ ﺟﺎﻧﺒﻪ ﻣﺎﺀ ،ﻭﻳﻘﺎﻝ:
ﺇﻧﻪ ﺃﻭﻝ ﻣﺎﺀ ﻳﺮﺩﻩ ﺍﻟﺪﺟﺎﻝ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻌﺮﺏ) ،(١ﻭﻳﺴﻤﻰ ﺍﻟﻴﻮﻡ $ﺟﺒﻞ ﺍﻟﺴﻼﻡ ،#ﻭﻫﻮ ﺑﺎﻟﻘﺮﺏ
ﻣﻦ $ﺻﻔﻮﺍﻥ ،#ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﺍﻟﻴﻮﻡ ﻣﻦ ﻣﺪﻥ $ﺍﻟﻜﻮﻳﺖ ،#ﻭﻛﺎﻧﺖ ﻓِﻲ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ -ﻛﻤﺎ
ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﹾﻤﺤﺎﻭﺭﺓ ﺍﻟﹾﻤﺬﻛﻮﺭﺓ -ﺿﻤﻦ ﺍﻟﻌﺮﺍﻕ.
ﻭﻫﻨﺎ ﻧﻜﺘﺔ ﻣﻬﻤﺔ ،ﻻﺑﺪ ﻣﻦ ﺑﻴﺎﻧِﻬﺎ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ) (٢ﻭﻫﻲ:
]ﺇﻧﻪ ﻻ ﻳﻘﻮﻝ ﻣﺴﻠﻢ ﺑﺬﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺍﻕ؛ ﳌﺎ ﻭﺭﺩ ﻓﻴﻬﺎ ،ﻭﺃﻛﺎﺑﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ
ﻭﻓﻘﻬﺎﺀ ﺍﻷﻣﺔ ،ﻭﺃﻫﻞ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ[).(٣
ﻭ]ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻔﻀﻴﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺴﺎﻛﻦ ﻳﺨﺘﻠﻒ ﻭﻳﻨﺘﻘﻞ ﻣﻊ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ،ﻓﺄﻓﻀﻞ
ﺍﻟﺒﻼﺩ ﻭﺍﻟﻘﺮﻯ ﻓِﻲ ﻛﻞ ﻭﻗﺖ ﻭﺯﻣﺎﻥ ﺃﻛﺜﺮﻫﺎ ﻋﻠﻤﺎ ،ﻭﺃﻋﺮﻓﻬﺎ ﺑﺎﻟﺴﻨﻦ ،ﻭﺍﻵﺛﺎﺭ ﺍﻟﻨﺒﻮﻳﺔ،
ﻭﺷﺮ ﺍﻟﺒﻼﺩ ﺃﻗﻠﻬﺎ ﻋﻠﻤﺎ ،ﻭﺃﻛﺜﺮﻫﺎ ﺟﻬﻼﹰ ﻭﺑﺪﻋﺔ ﻭﺷﺮﻛﹰﺎ ،ﻭﺃﻗﻠﻬﺎ ﺗﻤﺴﻜﹰﺎ ﺑﺂﺛﺎﺭ ﺍﻟﻨﺒﻮﺓ،
ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﹶﻒ ﺍﻟﺼﺎﻟِﺢ ،ﻓﺎﻟﻔﻀﻞ ﻭﺍﻟﺘﻔﻀﻴﻞ ﻳﻌﺘﱪ ﺑِﻬﺬﹶﺍ ﻓِﻲ ﺍﻷﺷﺨﺎﺹ
ﻭﺍﻟﺴﻜﺎﻥ[).(٤
ﻭ]ﺍﻟﺬﻡ ﺇﻧﻤﺎ ﻳﻘﹶﻊ ﻓِﻲ ﺍﻟﹾﺤﻘﻴﻘﺔ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﻝ ﻻ ﻋﻠﻰ ﺍﻟﹾﻤﺤﻞ[).(٥
ﻭﻗﺪ ﻗﺎﻝ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻷﺑِﻲ ﺍﻟﺪﺭﺩﺍﺀ ﺣﻴﻨﻤﺎ ﺩﻋﺎﻩ ﺃﻥ ﻳﻬﺎﺟﺮ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺇﻟﹶﻰ ﺍﻟﺸﺎﻡ$ :ﺃﻣﺎ
ﺑﻌﺪ؛ ﻓﺈﻥﱠ ﺍﻷﺭﺽ ﺍﻟﹾﻤﻘﹶﺪﺳﺔ ﻻ ﺗﻘﺪﺱ ﺃﺣﺪﺍ ،ﻭﺇﻧﻤﺎ ﻳﻘﺪﺱ ﺍﻹﻧﺴﺎﻥﹶ ﻋﻤﻠﹸﻪ.(٦)#
) (١ﺍﻧﻈﺮ :ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ) ،(٢٦٠/٣ﻣﻌﺠﻢ ﻣﺎ ﺍﺳﺘﻌﺠﻢ ) .(٧٥٨/٢ﻣﺸﻬﻮﺭ.
) (٢ﺫﻛﺮﻫﺎ ﺍﻷﺥ ﻣﺸﻬﻮﺭ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ.#
) (٣ﻣﺼﺒﺎﺡ ﺍﻟﻈﻼﻡ ) .(٣٣٦ﻣﺸﻬﻮﺭ.
) (٤ﻣﻨﻬﺎﺝ ﺍﻟﺘﺄﺳﻴﺲ ﻭﺍﻟﺘﻘﺪﻳﺲ )ﺹ .(٩٢ﻣﺸﻬﻮﺭ.
) (٥ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺣﺴﻦ ﻗﺎﻟﻪ ﻓِﻲ $ﻣﺠﻤﻮﻋﺔ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﹾﻤﺴﺎﺋﻞ .(٢٦٥-٢٦٤/٤) #ﻣﺸﻬﻮﺭ.
) (٦ﻗﺎﻝ ﻣﺸﻬﻮﺭ ﺣﺴﻦ ﺳﻠﻤﺎﻥ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﻌﺮﺍﻕ ﻓِﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ$ :#ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ﻓِﻲ )ﺍﻟﹾﻤﺼﻨﻒ( )(١٨٢/٨
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ﺃﺧﺒﺎﺭ ﺍﻟﻔﺘﻦ ﻭﺍﻟﹾﻤﻼﺣﻢ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺑﻴﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ج ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ ،ﻭﺣﺎﻟﹸﻬﺎ
ﻛﺤﺎﻝ ﻏﲑﻫﺎ؛ ﻓﻴﻬﺎ ﺍﻟﹾﻤﺤﻜﻢ ،ﻭﻓﻴﻬﺎ ﺍﻟﹾﻤﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺩ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺤﻜﹶﻢ.
ﻭﻟﹶﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﻗﺘﻴﺒﺔ )ﺕ- (’٢٧٦ﺭﺣِﻤﻪ ﺍﷲ -ﺍﻟﹾﻤﺘﺸﺎﺑﻪ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،ﻭﻣﺎ ﻓﻴﻪ
ﻣﻦ ﻏﹸﻤﻮﺽ ﻳﺰﻭﻝ ﺑﺮﺩﻩ ﻋﻠﻰ ﺍﻟﹾﻤﺤﻜﹶﻢ ﻗﺎﻝ$ :ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﹾﻤِﺜﹶﺎﻝ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ج،
ﻭﻛﻼﻡ ﺻﺤﺎﺑﺘﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﻭﺃﺷﻌﺎﺭ ﺍﻟﺸﻌﺮﺍﺀ ،ﻭﻛﻼﻡ ﺍﻟﹾﺨﻄﺒﺎﺀ ،ﻟﻴﺲ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻﱠ ﻭﻗﺪ
ﻳﺄﺗِﻲ ﻓﻴﻪ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺬﻱ ﻳﺘﺤﻴﺮ ﻓﻴﻪ ﺍﻟﻌﺎﻟِﻢ ﺍﻟﹾﻤﺘﻘﹶﺪﻡ ،ﻭﻳﻔﺮ ﺑﺎﻟﻘﺼﻮﺭ ﻋﻨﻪ ﺍﻟﻨﻘﱠﺎﺏ
ﺍﻟﹾﻤﱪﺯ #ﺍ’).(١
ﻭﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﺃﻥﱠ ﺍﻟﹾﻤﻘﺒﻮﻝ ﻣﻦ ﺍﻟﹾﺤﺪﻳﺚ ﺇﻥ ﺳﻠﻢ ﻣﻦ ﺍﻟﹾﻤﻌﺎﺭﺿﺔ ﻫﻮ ﺍﻟﹾﻤﺤﻜﹶﻢ).(٢
ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ )ﺕ٩١١ﻩ( ﺭﲪﻪ ﺍﷲ ،ﰲ ﺃﻟﻔﻴﺘﻪ:
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ﻁ .ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﻭﺍﻟﺪﻳﻨﻮﺭﻱ ﻓِﻲ )ﺍﻟﹾﻤﺠﺎﻟﺴﺔ( ) (٧٠-٦٩/٤ﺭﻗﻢ ) (١٢٣٨ﺑﺘﺤﻘﻴﻘﻲ -ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ
ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( ) -(١٥٠/١ﻋﻦ ﺃﺑِﻲ ﺧﺎﻟﺪ ،ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ،ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺒﲑﺓ ..ﺑﻪ.
ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻐﻮﻱ -ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓِﻲ )ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ( ) :-(١٥٠/١ﻧﺎ ﺩﺍﻭﺩ ﺑﻦ
ﻋﻤﺮﻭ ،ﻧﺎ ﺃﺑﻮ ﺷﻬﺎﺏ ﺍﻟﹾﺤﻨﺎﻁ ،ﻋﻦ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ..ﺑﻪ ﻣﻄﻮﻻﹰ.
ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓِﻲ )ﺯﻭﺍﺋﺪ ﺍﻟﺰﻫﺪ( ) (٩٠/٢ﻁ .ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ -ﻭﻋﻨﻪ ﻭﻛﻴﻊ ﻓِﻲ )ﺃﺧﺒﺎﺭ ﺍﻟﻘﻀﺎﺓ(
) ،(٢٠٠/٣ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻓِﻲ )ﺍﳊﻠﻴﺔ( ) :-(٢٠٥/١ﺣﺪﺛﻨِﻲ ﻣﺼﻌﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺣﺪﺛﻨِﻲ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ :ﺃﻥ
ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﻛﺘﺐ ...ﻭﺫﻛﺮﻩ ﻣﻄﻮﻻﹰ .ﻭﻫﺬﺍ ﻣﺮﺳﻞ.
ﻓﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺒﲑﺓ ﻭﻟﺪ ﺳﻨﺔ ﺍﻟﹾﺠﻤﺎﻋﺔ -ﺻﻠﺢ ﺍﻟﹾﺤﺴﻦ ﻭﻣﻌﺎﻭﻳﺔ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﲔ ،-ﻭﻣﺎﺕ ﺳﻨﺔ ﺳﺖ
ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ؛ ﻓﺄﻧﻰ ﻟﻪ ﺷﻬﻮﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﹾﺨﺒﺮ؟ ﺍﻧﻈﺮ) :ﺗﻬﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ( ) #(٢٤٤-٢٤٣/١٦ﺍ’.
) (١ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ )ﺹ.(٨٧
) (٢ﻧﺰﻫﺔ ﺍﻟﻨﻈﺮ )ﺍﻟﻌﺘﺮ-ﺹ.(٧٣
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)(١
)(٢
# $ # $
ﻗﺎﻝ ﺃﺣﻤﺪ ﺷﺎﻛﺮ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻣﻦ ﺍﻟﹾﺤﺪﻳﺚ :ﺍﻟﹾﻤﺘﺸﺎﺑﻪ ،ﻛﻤﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻮ
ﻣﺎ ﻻ ﺳﺒﻴﻞ ﺇﻟﹶﻰ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻨﻪ ،ﻭﻳﻨﺒﻐﻲ ﻟﻠﻮﺭِﻉ ﺃﻥ ﻳﻘﻒ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﻴﻪ
ﺧﻮﻑ ﺍﻟﺰﻟﻞ #ﺍ’).(٣
ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧِﻲ )ﺕ- (’١٤٢١ﺭﺣِﻤﻪ ﺍﷲ:-
ﻫﻞ ﻳﺼﺢ ﺃﻥ ﻳﻘﹶﺎﻝ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ :ﻣﺤﻜﻢ ﻭﻣﺘﺸﺎﺑﻪ؟
ﻓﺄﺟﺎﺏ :ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ ،ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻦ ﺍﻟﹾﻤﺤﻜﹶﻢ ﻭﻣﻦ ﺍﻟﹾﻤﺘﺸﺎﺑﻪ! #ﺍ’).(٤
ﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ- (’٢٤١ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻟﹾﻤﺘﺸﺎﺑﻪ :ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓِﻲ
ﻣﻮﺿﻊ ﻛﺬﺍ ،ﻭﻓِﻲ ﻣﻮﺿﻊ ﻛﺬﺍ؛ ﻣﺨﺘﻠﻒ .ﻭﺍﻟﹾﻤﺤﻜﹶﻢ :ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺍﺧﺘﻼﻑ.(٥)#
ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣﺤﻜﹶﻢ ﺃﻭ ﻣﺘﺸﺎﺑﻪ ﺑﺎﻃﻼﻗﺎﺕ ﺛﻼﺛﺔ ،ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ:
-ﺍﻷﻭﻝ :ﺍﻟﹾﻤﺘﺸﺎﺑﻪ :ﻫﻮ ﺍﻟﹾﻤﻨﺴﻮﺥ ،ﻭﻣﻘﺎﺑﻠﻪ ﺍﻟﹾﻤﺤﻜﹶﻢ :ﻭﻫﻮ ﺍﻟﺜﺎﺑﺖ ﺣﻜﻤﻪ)،(٦
) (١ﻟﹶﻢ ﻳﺬﻛﺮ ﺍﻟﹾﺤﺎﻛﻢ ﻓِﻲ ﻛﺘﺎﺑﻪ $ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﻟﹾﺤﺪﻳﺚ #ﻧﻮﻉ ﺍﻟﹾﻤﺤﻜﹶﻢ ﻭﺍﻟﹾﻤﺘﺸﺎﺑﻪ ،ﺇﻧﻤﺎ ﻋﻘﺪ ﺍﻟﻨﻮﻉ ﺍﻟﺜﻼﺛﲔ ﻣﻦ
ﻋﻠﻮﻡ ﺍﻟﹾﺤﺪﻳﺚ ﻓِﻲ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱠﺘِﻲ ﻻ ﻣﻌﺎﺭﺽ ﻟﹶﻬﺎ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ،ﻭﻋﻘﺪ ﺍﻟﻨﻮﻉ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻓِﻲ ﺳﻨﻦ
ﻟﺮﺳﻮﻝ ﺍﷲ ج ﻳﻌﺎﺭﺿﻬﺎ ﻣﺜﻠﻬﺎ.
) (٢ﺃﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ ﻓِﻲ ﻋﻠﻢ ﺍﻟﹾﺤﺪﻳﺚ )ﻣﻊ ﺷﺮﺡ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺷﺎﻛﺮ( )ﺹ.(٢١٢
) (٣ﺷﺮﺡ ﺃﺣﻤﺪ ﺷﺎﻛﺮ ﻷﻟﻔﻴﺔ ﺍﻟﺴﻴﻮﻃﻲ )ﺹ.(٢١٢
) (٤ﻭﺫﻟﻚ ﻓِﻲ ﺯﻳﺎﺭﺗﻪ -ﺭﺣِﻤﻪ ﺍﷲ -ﻟﻠﺪﻳﺎﺭ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻋﺎﻡ ) (’١٤١٠ﻋﱪ ﺍﻟﹾﻬﺎﺗﻒ ،ﻟﹶﻤﺎ ﻛﺎﻥ ﻓِﻲ ﺟﺪﺓ ﻓِﻲ ﺑﻴﺖ
ﺻﻬﺮﻩ.
) (٥ﻣﺴﺎﺋﻞ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ).(١٦٦/٢
) (٦ﺭﺳﻮﺥ ﺍﻷﺣﺒﺎﺭ ﻓِﻲ ﻣﻨﺴﻮﺥ ﺍﻷﺧﺒﺎﺭ )ﺹ.(١٤١-١٤٠
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ﻭﻫﻨﺎ ﺍﻹﺣﻜﺎﻡ ﻓِﻲ ﺇﺑﻘﺎﺀ ﺍﻟﹾﺤﻜﻢ ﻋﻨﺪ ﻣﻦ ﻗﺎﺑﻠﻪ ﺑﺎﻟﻨﺴﺦ ﺍﻟﺬﻱ ﻫﻮ ﺭﻓﻊ ﻣﺎ ﺷﺮﻉ ،ﻭﻫﻮ
ﺍﺻﻄﻼﺣﻲ.
-ﺍﻟﺜﺎﻧِﻲ :ﺍﻟﹾﻤﺘﺸﺎﺑﻪ :ﻣﺎ ﺗﺮﻙ ﻇﺎﻫﺮﻩ ﻟِﻤﻌﺎﺭﺽ ﺭﺍﺟﺢ ،ﻭﻣﻘﺎﺑﻠﻪ ﺍﻟﹾﻤﺤﻜﹶﻢ ،ﻓﺎﻟﻌﺎﻡ
ﺍﻟﹾﻤﺨﺼﺺ ﻣﺘﺸﺎﺑﻪ ،ﻭﺍﻟﹾﻤﺨﺼﺺ ﻣﺤﻜﻢ ،ﻭﺍﻟﹾﻤﻄﻠﻖ ﺍﻟﹾﻤﻘﻴﺪ ﻣﺘﺸﺎﺑﻪ ،ﻭﺍﻟﹾﻤﻘﻴﺪ ﻣﺤﻜﻢ،
ﻭﺍﻟﹾﻤﺠﻤﻞ ﻣﺘﺸﺎﺑﻪ ،ﻭﺇﺣﻜﺎﻣﻪ ﺭﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑِﻤﺮﺍﺩ.
-ﺍﻟﺜﺎﻟﺚ :ﺍﻟﹾﻤﺘﺸﺎﺑﻪ ﻣﻦ ﺟﻬﺔ ﻏﹸﻤﻮﺽ ﺍﻟﻠﻔﻆ ،ﺃﻭ ﺍﻻﺷﺘﺮﺍﻙ ،ﺃﻭ ﺍﻟﺘﻮﺍﻃﺆ).(١
ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻌﻮﺩ ﻫﺬﺍ $ﺍﻟﺜﺎﻟﺚ #ﺇﻟﹶﻰ $ﺍﻟﺜﺎﻧِﻲ #ﻓﻴﺼﲑ ﻟﻠﻤﺘﺸﺎﺑﻪ ﺇﻃﻼﻗﺎﻥ:
-ﺍﻷﻭﻝ :ﻭﻫﻮ ﺍﻟﹾﻤﻨﺴﻮﺥ ،ﻭﻳﻘﹶﺎﺑﻠﻪ ﺍﻟﻨﺎﺳﺦ ﻣﺤﻜﻢ.
-ﻭﺍﻟﺜﺎﻧِﻲ :ﻣﺎ ﺗﺮﻙ ﻇﺎﻫﺮﻩ ﻟِﻤﻌﺎﺭﺽ ﺭﺍﺟﺢ ،ﺃﻭ ﻟﻐﻤﻮﺽ ﺍﻟﻠﻔﻆ ﻣﻦ ﺟﻬﺔ
ﺍﻻﺳﺘﺪﻻﻝ ﺃﻭ ﺍﻟﺘﻮﺍﻃﺆ ،ﻭﻫﻮ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﹾﻤﺠﻤﻞ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻭﻳﺘﺤﺮﺭ ﻣﻦ ﻫﺬﻩ ﺍﻹﻃﻼﻗﺎﺕ:
ﺃﻥ ﺍﻟﹾﻤﺘﺸﺎﺑﻪ :ﻣﺎ ﻳﻔﺘﻘﺮ ﻟﻠﻮﺻﻮﻝ ﺇﻟﹶﻰ ﻣﻌﻨﺎﻩ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻨﻪ ﺇﻟﹶﻰ ﻏﲑﻩ.
ﻭﺍﻟﹾﻤﺤﻜﻢ ﻫﻮ :ﺍﻟﺬﻱ ﻻ ﻳﺤﺘﺎﺝ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻨﻪ ﺇﻟﹶﻰ ﻏﲑﻩ.
ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺣﻜﻢ ﺍﻟﹾﻤﺘﺸﺎﺑﻪ ﺃﻥ ﻳﺮﺩ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺤﻜﹶﻢ؛ ﻟﻴﺒﻴﻨﻪ ﻭﻳﺰﻳﻞ ﺍﺷﺘﺒﺎﻫﻪ.
ﻭﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻟﺮﺳﻮﻝ ج ﻷﻣﻮﺭ ﺍﻟﻔﺘﻦ ﻣﺎ ﺟﺎﺀ:
ﻋﻦ ﺃﺑِﻲ ﻭﺍﺋﻞ ،ﻋﻦ ﺣﺬﹶﻳﻔﹶﺔﹶ tﻗﹶﺎﻝﹶ$ :ﻟﹶﻘﹶﺪ ﺧﻄﹶﺒﻨﺎ ﺍﻟﻨﺒِﻲ ج ﺧ ﹾﻄﺒﺔﹰ ﻣﺎ ﺗﺮﻙ ﻓِﻴﻬﺎ
ﺷﻴﺌﹰﺎ ﺇِﻟﹶﻰ ﻗِﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔِ ﺇِﻻﱠ ﺫﹶﻛﹶﺮﻩ ،ﻋﻠِﻤﻪ ﻣﻦ ﻋﻠِﻤﻪ ،ﻭﺟﻬِﻠﹶﻪ ﻣﻦ ﺟﻬِﻠﹶﻪ ،ﺇِﻥﹾ ﻛﹸﻨﺖ ﻷَﺭﻯ
ﺸﻲﺀَ ﻗﹶﺪ ﻧﺴِﻴﺖ ﻓﹶﺄﹶﻋﺮِﻑ ﻣﺎ ﻳﻌﺮِﻑ ﺍﻟﺮﺟﻞﹸ ﺇِﺫﹶﺍ ﻏﹶﺎﺏ ﻋﻨﻪ ﻓﹶﺮﺁﻩ ﻓﹶﻌﺮﻓﹶﻪ.# ﺍﻟ
ﻭﻋﻨﺪ ﻣﺴﻠﻢ :ﻋﻦ ﺍﺑﻦِ ﺷِﻬﺎﺏٍ :ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﺇِﺩﺭِﻳﺲ ﺍﻟﹾﺨﻮﻻﻧِﻲ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ :ﻗﹶﺎﻝﹶ ﺣﺬﹶﻳﻔﹶﺔﹸ ﺑﻦ
ﺍﻟﹾﻴﻤﺎﻥِ$ :ﻭﺍﻟﻠﱠﻪِ ﺇِﻧﻲ ﻷَﻋﻠﹶﻢ ﺍﻟﻨﺎﺱِ ﺑِﻜﹸﻞﱢ ﻓِﺘﻨﺔٍ ﻫِﻲ ﻛﹶﺎﺋِﻨﺔﹲ ﻓِﻴﻤﺎ ﺑﻴﻨِﻲ ﻭﺑﻴﻦ ﺍﻟﺴﺎﻋﺔِ ،ﻭﻣﺎ ﺑِﻲ ﺇِﻻﱠ
) (١ﺍﻧﻈﺮ :ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٢٧٦-٢٧٢/١٣
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ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﺃﹶﺳﺮ ﺇِﻟﹶﻲ ﻓِﻲ ﺫﹶﻟِﻚ ﺷﻴﺌﹰﺎ ﻟﹶﻢ ﻳﺤﺪﺛﹾﻪ ﻏﹶﻴﺮِﻱ ،ﻭﻟﹶﻜِﻦ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج
ﻗﹶﺎﻝﹶ -ﻭﻫﻮ ﻳﺤﺪﺙﹸ ﻣﺠﻠِﺴﺎ ﺃﹶﻧﺎ ﻓِﻴﻪِ ﻋﻦ ﺍﻟﹾﻔِﺘﻦِ -ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﻭﻫﻮ ﻳﻌﺪ ﺍﻟﹾﻔِﺘﻦ:
ﻣِﻨﻬﻦ ﺛﹶﻼﺙﹲ ﻻ ﻳﻜﹶﺪﻥﹶ ﻳﺬﹶﺭﻥﹶ ﺷﻴﺌﹰﺎ ،ﻭﻣِﻨﻬﻦ ﻓِﺘﻦ ﻛﹶﺮِﻳﺎﺡِ ﺍﻟﺼﻴﻒِ؛ ﻣِﻨﻬﺎ ﺻِﻐﺎﺭ ،ﻭﻣِﻨﻬﺎ ﻛِﺒﺎﺭ .ﻗﹶﺎﻝﹶ
ﺣﺬﹶﻳﻔﹶﺔﹸ :ﻓﹶﺬﹶﻫﺐ ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﺮﻫﻂﹸ ﻛﹸﻠﱡﻬﻢ ﻏﹶﻴﺮِﻱ.(١)#
ﻭﻋﻦ ﻃﹶﺎﺭِﻕِ ﺑﻦِ ﺷِﻬﺎﺏٍ ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﻋﻤﺮ t ﻳﻘﹸﻮﻝﹸ$ :ﻗﹶﺎﻡ ﻓِﻴﻨﺎ ﺍﻟﻨﺒِﻲ ج ﻣﻘﹶﺎﻣﺎ،
ﻓﹶﺄﹶﺧﺒﺮﻧﺎ ﻋﻦ ﺑﺪﺀِ ﺍﻟﹾﺨﻠﹾﻖِ ﺣﺘﻰ ﺩﺧﻞﹶ ﺃﹶﻫﻞﹸ ﺍﻟﹾﺠﻨﺔِ ﻣﻨﺎﺯِﻟﹶﻬﻢ ،ﻭﺃﹶﻫﻞﹸ ﺍﻟﻨﺎﺭِ ﻣﻨﺎﺯِﻟﹶﻬﻢ؛ ﺣﻔِﻆﹶ
ﺫﹶﻟِﻚ ﻣﻦ ﺣﻔِﻈﹶﻪ ،ﻭﻧﺴِﻴﻪ ﻣﻦ ﻧﺴِﻴﻪ.(٢)#
ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﹾﻤﺘﺸﺎﺑﻪ:
ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻣﺴﻌﻮﺩٍ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﻣﺎ ﻣِﻦ ﻧﺒِﻲ ﺑﻌﺜﹶﻪ ﺍﻟﻠﱠﻪ
ﻓِﻲ ﺃﹸﻣﺔٍ ﻗﹶﺒﻠِﻲ ﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻣِﻦ ﺃﹸﻣﺘِﻪِ ﺣﻮﺍﺭِﻳﻮﻥﹶ ﻭﺃﹶﺻﺤﺎﺏ ﻳﺄﹾﺧﺬﹸﻭﻥﹶ ﺑِﺴﻨﺘِﻪِ ،ﻭﻳﻘﹾﺘﺪﻭﻥﹶ ﺑِﺄﹶﻣﺮِﻩِ ،ﺛﹸﻢ ﺇِﻧﻬﺎ
ﺗﺨﻠﹸﻒ ﻣِﻦ ﺑﻌﺪِﻫِﻢ ﺧﻠﹸﻮﻑ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻣﺎ ﻻ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ ،ﻭﻳﻔﹾﻌﻠﹸﻮﻥﹶ ﻣﺎ ﻻ ﻳﺆﻣﺮﻭﻥﹶ ،ﻓﹶﻤﻦ ﺟﺎﻫﺪﻫﻢ ﺑِﻴﺪِﻩِ؛
ﻓﹶﻬﻮ ﻣﺆﻣِﻦ ،ﻭﻣﻦ ﺟﺎﻫﺪﻫﻢ ﺑِﻠِﺴﺎﻧِﻪِ؛ ﻓﹶﻬﻮ ﻣﺆﻣِﻦ ،ﻭﻣﻦ ﺟﺎﻫﺪﻫﻢ ﺑِﻘﹶﻠﹾﺒِﻪِ؛ ﻓﹶﻬﻮ ﻣﺆﻣِﻦ ،ﻭﻟﹶﻴﺲ ﻭﺭﺍﺀَ
ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻹِﻳﻤﺎﻥِ ﺣﺒﺔﹸ ﺧﺮﺩﻝٍ.(٣)#
ﻓﻘﻮﻟﻪ$ :ﻓﹶﻤﻦ ﺟﺎﻫﺪﻫﻢ ﺑِﻴﺪِﻩِ؛ ﻓﹶﻬﻮ ﻣﺆﻣِﻦ :#ﻣﻦ ﺍﻟﹾﻤﺘﺸﺎﺑﻪ؛ ﺇﺫ ﻇﺎﻫﺮﻩ ﻏﲑ ﻣﺮﺍﺩ،
ﻓﺎﻟﻨﺼﻮﺹ ﻛﺜﲑﺓ ﺗﺄﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺟﻮﺭ ﺍﻷﺋﻤﺔ ،ﻭﺗﺮﻙ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ،ﺑﻴﻨﻤﺎ ﻫﺬﺍ
ﺍﻟﹾﺤﺪﻳﺚ ﻳﺪﻝ ﻋﻠﹶﻰ ﺟﻬﺎﺩ ﺍﻷﻣﺮﺍﺀ ﺑﺎﻟﻴﺪ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ،ﺑﺎﺏ :ﻭﻛﺎﻥ ﺃﻣﺮ ﺍﷲ ﻗﺪﺭﺍ ﻣﻘﺪﻭﺭﺍ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٦٦٠٤ﻭﻣﺴﻠﻢ ﻓِﻲ
ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﺇﺧﺒﺎﺭ ﺍﻟﻨﺒِﻲ ج ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﺇﻟﹶﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٨٩١
﴾ .ﻣﻌﻠﻘﹰﺎ ﻋﻘﺐ ) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺑﺪﺀ ﺍﻟﹾﺨﻠﻖ ،ﺑﺎﺏ :ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ﴿ :
ﺍﻟﹾﺤﺪﻳﺚ ﺭﻗﻢ ) ،(٣١٩٢ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ$ :ﻭﺭﻭﻯ ﻋِﻴﺴﻰ ،ﻋﻦ ﺭﻗﹶﺒﺔﹶ ،ﻋﻦ ﻗﹶﻴﺲِ ﺑﻦِ ﻣﺴﻠِﻢٍ ،ﻋﻦ ﻃﹶﺎﺭِﻕِ ﺑﻦِ
ﺷِﻬﺎﺏٍ ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﻋﻤﺮ t ﻳﻘﹸﻮﻝﹸ :ﻗﹶﺎﻡ.#...
) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤﻨﻜﺮ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٥٠
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ﻭﻗﺪ ﺍﺳﺘﻨﻜﺮ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﻟﹾﺤﺪﻳﺚ ،ﻭﻗﺎﻝ$ :ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﺸﺒﻪ ﻛﻼﻡ
ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج$ :ﺍﺻﺒِﺮﻭﺍ ﺣﺘﻰ ﺗﻠﹾﻘﹶﻮﻧِﻲ.(١)#
ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ )ﺕ- (’٧٩٥ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻭﻗﺪ ﻳﺠﺎﺏ ﻋﻦ ﺫﻟﻚ ﺑـ :ﺃﻥ ﺍﻟﺘﻐﻴﲑ
ﺑﺎﻟﻴﺪ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻘﺘﺎﻝ ،ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺃﺣﻤﺪ ﺃﻳﻀﺎ ﻓِﻲ ﺭﻭﺍﻳﺔ ﺻﺎﻟِﺢ ،ﻓﻘﺎﻝ:
ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ ﺃﻥ ﻳﺰﻳﻞ ﺑﻴﺪﻩ ﻣﺎ ﻓﻌﻠﻮﻩ ﻣﻦ ﺍﻟﹾﻤﻨﻜﺮﺍﺕ ،ﻣﺜﻞ ﺃﻥ ﻳﺮﻳﻖ ﺧﻤﻮﺭﻫﻢ ،ﺃﻭ ﻳﻜﺴﺮ
ﺁﻻﺕ ﺍﻟﹾﻤﻼﻫﻲ ﺍﻟﱠﺘِﻲ ﻟﹶﻬﻢ ،ﻭﻧﺤﻮ ﺫﻟﻚ ،ﺃﻭ ﻳﺒﻄﻞ ﺑﻴﺪﻩ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﻈﻠﻢ ،ﺇﻥ ﻛﺎﻥ
ﻟﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻛﻞ ﻫﺬﺍ ﺟﺎﺋﺰ ،ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﻗﺘﺎﻟِﻬﻢ ،ﻭﻻ ﻣﻦ ﺍﻟﹾﺨﺮﻭﺝ
ﻋﻠﻴﻬﻢ ﺍﻟﺬﻱ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻪ).(٢
ﻭﺃﻣﺎ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﻴﻒ؛ ﻓﻴﺨﺸﻰ ﻣﻨﻪ ﺍﻟﻔﺘﻦ ﺍﻟﱠﺘِﻲ ﺗﺆﺩﻱ ﺇﻟﹶﻰ ﺳﻔﻚ ﺩﻣﺎﺀ
ﺍﻟﹾﻤﺴﻠﻤﲔ؛ ﻧﻌﻢ ،ﺇﻥ ﺧﺸﻲ ﻓِﻲ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﹾﻤﻠﻮﻙ ﺃﻥ ﻳﺆﺫﻱ ﺃﻫﻠﻪ ﺃﻭ
ﺟﲑﺍﻧﻪ؛ ﻟﹶﻢ ﻳﻨﺒﻎ ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﻟﹶﻬﻢ ﺣﻴﻨﺌﺬ؛ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﺪﻱ ﺍﻷﺫﻯ ﺇﻟﹶﻰ ﻏﲑﻩ ،ﻭﻛﺬﻟﻚ
ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻭﻏﲑﻩ؛ ﻭﻣﻊ ﻫﺬﺍ ﻓﻤﺘﻰ ﺧﺎﻑ ﻣﻨﻬﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺴﻴﻒ ،ﺃﻭ
) (١ﻣﺴﺎﺋﻞ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﻭﺍﻳﺔ ﺃﺑِﻲ ﺩﺍﻭﺩ )ﻋﻮﺽ ﺍﷲ-ﺹ ،(٤١٩ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﻋﻦ
ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓِﻲ ﺣﺪﻳﺚ ﻋﻦ ﺃﻧﺲ ،tﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﺴﺎﻗﹶﺎﺓ ،ﺑﺎﺏ ﺍﻟﻘﻄﺎﺋﻊ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٢٣٧٧
ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﺍﻷﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﻇﻠﻢ ﺍﻟﻮﻻﺓ ﻭﺍﺳﺘﺌﺜﺎﺭﻫﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٨٤٥ﻭﻟﻔﻈﻪ
ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ :ﻋﻦ ﻳﺤﻴﻰ ﺑﻦِ ﺳﻌِﻴﺪٍ ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺃﹶﻧﺴﺎ tﻗﹶﺎﻝﹶ$ :ﺃﹶﺭﺍﺩ ﺍﻟﻨﺒِﻲ ج ﺃﹶﻥﹾ ﻳﻘﹾﻄِﻊ ﻣِﻦ ﺍﻟﹾﺒﺤﺮﻳﻦِ،
ﻓﹶﻘﹶﺎﻟﹶﺖ ﺍﻷَﻧﺼﺎﺭ :ﺣﺘﻰ ﺗﻘﹾﻄِﻊ ﻹِﺧﻮﺍﻧِﻨﺎ ﻣِﻦ ﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ ﻣِﺜﹾﻞﹶ ﺍﻟﱠﺬِﻱ ﺗﻘﹾﻄِﻊ ﻟﹶﻨﺎ .ﻗﹶﺎﻝﹶ :ﺳﺘﺮﻭﻥﹶ ﺑﻌﺪِﻱ ﺃﹶﺛﹶﺮﺓﹰ؛ ﻓﹶﺎﺻﺒِﺮﻭﺍ
ﺣﺘﻰ ﺗﻠﹾﻘﹶﻮﻧِﻲ.#
) (٢ﻭﻟﻴﻼﺣﻆ ﺃﻥ ﺍﻟﻜﻼﻡ ﻣﻨﺼﺐ ﻋﻠﻰ ﺗﻐﻴﲑ ﺍﻟﹾﻤﻨﻜﺮ ﺍﻟﻈﺎﻫﺮ ،ﺩﻭﻥ ﺗﺸﻐﻴﺐ ﻋﻠﻰ ﺍﻟﹾﺤﻜﺎﻡ ،ﻭﺗﻬﻴﻴﺞ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻴﻬﻢ،
ﻭﻓﺮﻕ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺘﻌﻴﲑ ،ﻭﺇﻧﻜﺎﺭ ﺍﻟﹾﻤﻨﻜﹶﺮ ﻭﺍﻟﺘﻐﻴﲑ.
ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ -ﺭﺣِﻤﻪ ﺍﷲ -ﻓِﻲ ﻛﺘﺎﺑﻪ $ﺍﻟﺸﻔﺎ) #ﺹ$ :(٥٨٥ﺃﻣﺎ ﺍﻟﻨﺼﺢ ﻷﺋﻤﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻓﻄﺎﻋﺘﻬﻢ ﻓِﻲ
ﺍﻟﹾﺤﻖ ،ﻭﻣﻌﻮﻧﺘﻬﻢ ﻓﻴﻪ ،ﻭﺃﻣﺮﻫﻢ ﺑﻪ ،ﻭﺗﺬﻛﲑﻫﻢ ﺇﻳﺎﻩ ﻋﻠﻰ ﺃﺣﺴﻦ ﻭﺟﻪ ،ﻭﺗﻨﺒﻴﻬﻬﻢ ﻋﻠﻰ ﻣﺎ ﻏﻔﻠﻮﺍ ﻋﻨﻪ ،ﻭﻛﺘﻢ
ﻋﻨﻬﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻭﺗﺮﻙ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ،ﻭﺗﻀﺮﻳﺐ ﺍﻟﻨﺎﺱ ﻭﺇﻓﺴﺎﺩ ﻗﻠﻮﺑِﻬﻢ ﻋﻠﻴﻬﻢ #ﺍ’.
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ﺍﻟﺴﻮﻁ ،ﺃﻭ ﺍﻟﹾﺤﺒﺲ ،ﺃﻭ ﺍﻟﻘﻴﺪ ،ﺃﻭ ﺍﻟﻨﻔﻲ ،ﺃﻭ ﺃﺧﺬ ﺍﻟﹾﻤﺎﻝ ،ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺫﻯ؛
ﺳﻘﻂ ﺃﻣﺮﻫﻢ ﻭﻧﻬﻴﻬﻢ ،ﻭﻗﺪ ﻧﺺ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﺫﻟﻚ ،ﻣﻨﻬﻢ ﻣﺎﻟﻚ ،ﻭﺃﺣﻤﺪ ،ﻭﺇﺳﺤﺎﻕ،
ﻭﻏﲑﻫﻢ.
ﻗﺎﻝ ﺃﺣﻤﺪ :ﻻ ﻳﺘﻌﺮﺽ ﻟﻠﺴﻠﻄﺎﻥ؛ ﻓﺈﻥﱠ ﺳﻴﻔﻪ ﻣﺴﻠﻮﻝ #ﺍ’).(١
ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ :
ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻳﺰِﻳﺪ ﺍﻟﹾﻔﹶﻘِﲑ ﻗﹶﺎﻝﹶ$ :ﻛﹸﻨﺖ ﻗﹶﺪ ﺷﻐﻔﹶﻨِﻲ ﺭﺃﻱ ﻣِﻦ ﺭﺃﻱِ ﺍﻟﹾﺨﻮﺍﺭِﺝِ ،ﻓﹶﺨﺮﺟﻨﺎ
ﻓِﻲ ﻋِﺼﺎﺑﺔٍ ﺫﹶﻭِﻱ ﻋﺪﺩٍ ﻧﺮِﻳﺪ ﺃﹶﻥﹾ ﻧﺤﺞ ،ﺛﹸﻢ ﻧﺨﺮﺝ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻤﺮﺭﻧﺎ ﻋﻠﹶﻰ
ﺍﻟﹾﻤﺪِﻳﻨﺔِ؛ ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺑِﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﻳﺤﺪﺙﹸ ﺍﻟﹾﻘﹶﻮﻡ- ﺟﺎﻟِﺲ ﺇِﻟﹶﻰ ﺳﺎﺭِﻳﺔٍ -ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج،
ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﺫﹶﺍ ﻫﻮ ﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺍﻟﹾﺠﻬﻨﻤِﻴﲔ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻪ :ﻳﺎ ﺻﺎﺣِﺐ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ،ﻣﺎ ﻫﺬﹶﺍ
﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٩٢: ﺍﻟﱠﺬِﻱ ﺗﺤﺪﺛﹸﻮﻥﹶ ،ﻭﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ﴿ :
﴾ ]ﺍﻟﺴﺠﺪﺓ .[٢٠:ﻓﹶﻤﺎ ﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺗﻘﹸﻮﻟﹸﻮﻥﹶ؟! ﻭ﴿
ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﺗﻘﹾﺮﺃﹸ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ؟
ﻗﹸﻠﹾﺖ :ﻧﻌﻢ!
ﻗﹶﺎﻝﹶ :ﻓﹶﻬﻞﹾ ﺳﻤِﻌﺖ ﺑِﻤﻘﹶﺎﻡِ ﻣﺤﻤﺪٍ - uﻳﻌﻨِﻲ :ﺍﻟﱠﺬِﻱ ﻳﺒﻌﺜﹸﻪ ﺍﻟﻠﱠﻪ ﻓِﻴﻪِ-؟!
ﻗﹸﻠﹾﺖ :ﻧﻌﻢ!
ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻧﻪ ﻣﻘﹶﺎﻡ ﻣﺤﻤﺪٍ ج ﺍﻟﹾﻤﺤﻤﻮﺩ ﺍﻟﱠﺬِﻱ ﻳﺨﺮِﺝ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﻣﻦ ﻳﺨﺮِﺝ.
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﻧﻌﺖ ﻭﺿﻊ ﺍﻟﺼﺮﺍﻁِ ﻭﻣﺮ ﺍﻟﻨﺎﺱِ ﻋﻠﹶﻴﻪِ.
ﻗﹶﺎﻝﹶ :ﻭﺃﹶﺧﺎﻑ ﺃﹶﻻ ﺃﹶﻛﹸﻮﻥﹶ ﺃﹶﺣﻔﹶﻆﹸ ﺫﹶﺍﻙ.
ﻗﹶﺎﻝﹶ :ﻏﹶﻴﺮ ﺃﹶﻧﻪ ﻗﹶﺪ ﺯﻋﻢ ﺃﹶﻥﱠ ﻗﹶﻮﻣﺎ ﻳﺨﺮﺟﻮﻥﹶ ﻣِﻦ ﺍﻟﻨﺎﺭِ ﺑﻌﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﻮﺍ ﻓِﻴﻬﺎ ،ﻗﹶﺎﻝﹶ:
ﻳﻌﻨِﻲ :ﻓﹶﻴﺨﺮﺟﻮﻥﹶ ﻛﹶﺄﹶﻧﻬﻢ ﻋِﻴﺪﺍﻥﹸ ﺍﻟﺴﻤﺎﺳِﻢِ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻴﺪﺧﻠﹸﻮﻥﹶ ﻧﻬﺮﺍ ﻣِﻦ ﺃﹶﻧﻬﺎﺭِ ﺍﻟﹾﺠﻨﺔِ،
) (١ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﹾﺤِﻜﹶﻢ ).(٢٤٩-٢٤٨/٢
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ﻓﹶﻴﻐﺘﺴِﻠﹸﻮﻥﹶ ﻓِﻴﻪِ ،ﻓﹶﻴﺨﺮﺟﻮﻥﹶ ﻛﹶﺄﹶﻧﻬﻢ ﺍﻟﹾﻘﹶﺮﺍﻃِﻴﺲ.
ﻓﹶﺮﺟﻌﻨﺎ ﻗﹸﻠﹾﻨﺎ :ﻭﻳﺤﻜﹸﻢ ﺃﹶﺗﺮﻭﻥﹶ ﺍﻟﺸﻴﺦ ﻳﻜﹾﺬِﺏ ﻋﻠﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج؛ ﻓﹶﺮﺟﻌﻨﺎ ﻓﹶﻼ -ﻭﺍﻟﻠﱠﻪِ-
ﻣﺎ ﺧﺮﺝ ﻣِﻨﺎ ﻏﹶﻴﺮ ﺭﺟﻞٍ ﻭﺍﺣِﺪٍ.(١)#
ﻓﻬﺆﻻﺀ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ج ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ،ﺣﺘﻰ ﺃﺯﺍﻝ ﻋﻨﻬﻢ
ﺍﻻﺷﺘﺒﺎﻩ ﺍﻟﺼﺤﺎﺑِﻲ ﺍﻟﹾﺠﻠﻴﻞ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ .t
ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﹾﻤﺘﺸﺎﺑِﻬﺔ :ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻣﻌﺎﻭِﻳﺔﹶ ﺑﻦِ ﺃﹶﺑِﻲ ﺳﻔﹾﻴﺎﻥﹶ ﺃﹶﻧﻪ ﻗﹶﺎﻡ ﻓِﻴﻨﺎ ،ﻓﹶﻘﹶﺎﻝﹶ:
ﺃﹶﻻﹶ ﺇِﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻡ ﻓِﻴﻨﺎ ،ﻓﹶﻘﹶﺎﻝﹶ$ :ﺃﹶﻻ ﺇِﻥﱠ ﻣﻦ ﻗﹶﺒﻠﹶﻜﹸﻢ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜِﺘﺎﺏِ ﺍﻓﹾﺘﺮﻗﹸﻮﺍ ﻋﻠﹶﻰ
ﺛِﻨﺘﻴﻦِ ﻭﺳﺒﻌِﲔ ﻣِﻠﱠﺔﹰ ،ﻭﺇِﻥﱠ ﻫﺬِﻩِ ﺍﻟﹾﻤِﻠﱠﺔﹶ ﺳﺘﻔﹾﺘﺮِﻕ ﻋﻠﹶﻰ ﺛﹶﻼﺙٍ ﻭﺳﺒﻌِﲔ :ﺛِﻨﺘﺎﻥِ ﻭﺳﺒﻌﻮﻥﹶ ﻓِﻲ ﺍﻟﻨﺎﺭِ،
ﻭﻭﺍﺣِﺪﺓﹲ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻭﻫِﻲ ﺍﻟﹾﺠﻤﺎﻋﺔ.(٢)#
ﻭﻣﺤﻞ ﺍﻻﺷﺘﺒﺎﻩ ﻫﻮ :ﻓِﻲ ﺗﺤﺪﻳﺪ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﻭﺗﻌﻴﻴﻨﻬﺎ!
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻪ -ﻓِﻲ ﻣﻌﺮﺽ ﻛﻼﻡ ﻟﻪ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ$ :ﻭﺃﻣﺎ
ﺗﻌﻴﲔ ﻫﺬﻩ ﺍﻟﻔﺮﻕ؛ ﻓﻘﺪ ﺻﻨﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ ﻣﺼﻨﻔﺎﺕ ،ﻭﺫﻛﺮﻭﻫﻢ ﻓِﻲ ﻛﺘﺐ ﺍﻟﹾﻤﻘﹶﺎﻻﺕ،
ﻟﻜﻦ ﺍﻟﹾﺠﺰﻡ ﺑﺄﻥﱠ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﹾﻤﻮﺻﻮﻓﹶﺔ ﻫﻲ ﺇﺣﺪﻯ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺩﻟﻴﻞ؛
ﻓﺈﻥﱠ ﺍﷲ ﺣﺮﻡ ﺍﻟﻘﻮﻝ ﺑﻼ ﻋﻠﻢ ﻋﻤﻮﻣﺎ ،ﻭﺣﺮﻡ ﺍﻟﻘﻮﻝ ﻋﻠﻴﻪ ﺑﻼ ﻋﻠﻢ ﺧﺼﻮﺻﺎ ،ﻓﻘﺎﻝ ﺗﻌﺎﻟﹶﻰ:
﴿
﴾ ]ﺍﻷﻋﺮﺍﻑ.[٣٣:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
ﺠﻨﺔ ﻣﻨﺰﻟﺔ ﻓﻴﻬﺎ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٩١
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺃﺩﻧﻰ ﺃﻫﻞ ﺍﻟﹾ
) (٢ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻓِﻲ ﺍﻟﹾﻤﺴﻨﺪ ) ،(١٠٢/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ،ﺑﺎﺏ :ﺷﺮﺡ ﺍﻟﺴﻨﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٤٥٩٧
ﻭﺍﻵﺟﺮﻱ ﻓِﻲ ﺍﻟﺸﺮﻳﻌﺔ )ﺍﻟﻄﺒﻌﺔ ﺍﻟﹾﻤﺤﻘﻘﺔ( ) ،(١٣٢/١ﺗﺤﺖ ﺭﻗﻢ ) ،(٣١ﻭﺻﺤﺢ ﺇﺳﻨﺎﺩﻩ ﻣﺤﻘﻖ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ
) ،(٣٢/١٠ﻭﺍﻷﻟﺒﺎﻧِﻲ ﻓِﻲ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٠٤ﻭﺫﻛﺮ ﺟﻤﻠﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ
ﺗﺸﻬﺪ ﻟﻪ ،ﻭﺍﻧﻈﺮ :ﻧﻈﻢ ﺍﻟﹾﻤﺘﻨﺎﺛﺮ )ﺹ.(٣٤-٣٢
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﴾ ]ﺍﻟﺒﻘﺮﺓ.[١٦٩-١٦٨:
﴾ ]ﺍﻹﺳﺮﺍﺀ.[٣٦: ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
ﻭﺃﻳﻀﺎ؛ ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺨﱪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺑِﺤﻜﻢ ﺍﻟﻈﻦ ﻭﺍﻟﹾﻬﻮﻯ ،ﻓﻴﺠﻌﻞ
ﻃﺎﺋﻔﺘﻪ ﻭﺍﻟﹾﻤﻨﺘﺴﺒﺔ ﺇﻟﹶﻰ ﻣﺘﺒﻮﻋﻪ ﺍﻟﹾﻤﻮﺍﻟﻴﺔ ﻟﻪ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ،ﻭﻳﺠﻌﻞ ﻣﻦ
ﺧﺎﻟﻔﻬﺎ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ،ﻭﻫﺬﺍ ﺿﻼﻝ ﻣﺒﲔ.
ﻓﺈﻥﱠ ﺃﻫﻞ ﺍﻟﹾﺤﻖ ﻭﺍﻟﺴﻨﺔ ﻻ ﻳﻜﻮﻥ ﻣﺘﺒﻮﻋﻬﻢ ﺇﻻﱠ ﺭﺳﻮﻝ ﺍﷲ ج ،ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ
ﺍﻟﹾﻬﻮﻯ ،ﺇﻥ ﻫﻮ ﺇﻻﱠ ﻭﺣﻲ ﻳﻮﺣﻰ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺠﺐ ﺗﺼﺪﻳﻘﻪ ﻓِﻲ ﻛﻞ ﻣﺎ ﺃﺧﱪ ،ﻭﻃﺎﻋﺘﻪ
ﻓِﻲ ﻛﻞ ﻣﺎ ﺃﻣﺮ ،ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﹾﻤﻨﺰﻟﺔ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ،ﺑﻞ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺆﺧﺬ
ﻣﻦ ﻗﻮﻟﻪ ﻭﻳﺘﺮﻙ ﺇﻻﱠ ﺭﺳﻮﻝ ﺍﷲ ج.
ﻓﹶﻤﻦ ﺟﻌﻞﹶ ﺷﺨﺼﺎ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﻏﲑ ﺭﺳﻮﻝ ﺍﷲ ج ﻣﻦ ﺃﺣﺒﻪ ﻭﻭﺍﻓﻘﻪ؛ ﻛﺎﻥ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﹾﺠﻤﺎﻋﺔ ،ﻭﻣﻦ ﺧﺎﻟﻔﻪ؛ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻔﺮﻗﺔ -ﻛﻤﺎ ﻳﻮﺟﺪ
ﺫﻟﻚ ﻓِﻲ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﺗﺒﺎﻉ ﺃﺋﻤﺔ ﻓِﻲ ﺍﻟﻜﻼﻡ ﻓِﻲ ﺍﻟﺪﻳﻦ ﻭﻏﲑ ﺫﻟﻚ-؛ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ
ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﺘﻔﺮﻕ #ﺍ’).(١
) (١ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٣٤٧-٣٤٦/٣
ﺗﻨﺒﻴﻪ :ﻣﺎ ﺫﻛﺮﻩ -ﺭﺣِﻤﻪ ﺍﷲ -ﻳﻌﺘﺒﺮ ﻫﻮ ﺿﺎﺑﻂ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻟﺘﺤﺰﺏ ،ﻓﻤﻦ ﺗﺤﻘﻖ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺩﺧﻞ ﻓِﻲ
ﺣﺪﻳﺚ ﺍﻻﻓﺘﺮﺍﻕ ،ﻓﻬﻢ ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﹾﻬﺎﻟﻜﺔ؛ ﺑِﺨﻼﻑ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ.
ﻭﻳﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ،ﻓﺎﻟﻔﺮﻕ ﺍﻟﹾﻤﺘﻮﻋﺪﺓ ﺑﺎﻟﻨﺎﺭ ﻓِﻲ ﻗﻮﻟﻪ ج$ :ﻛﻠﻬﺎ ﻓِﻲ ﺍﻟﻨﺎﺭ ﺇﻻﱠ
ﻭﺍﺣﺪﺓ .#ﻫﺬﺍ ﻋﺬﺍﺑﻬﺎ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺬﺑﻬﺎ ،ﻭﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﹶﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﻟﻨﺴﺎﺀ.[٤٨:
ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ -ﻓِﻲ ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )$ :(٢١٨-٢١٧/٧ﻟﻴﺲ ﻓِﻲ ﺍﻟﻜﺘﺎﺏ
ﻭﺍﻟﺴﻨﺔ ﺍﻟﹾﻤﻈﻬﺮﻭﻥ ﻟﻺﺳﻼﻡ ﺇﻻﱠ ﻗﺴﻤﺎﻥ :ﻣﺆﻣﻦ ،ﺃﻭ ﻣﻨﺎﻓﻖ؛ ﻓﺎﻟﹾﻤﻨﺎﻓﻖ ﻓِﻲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺍﻵﺧﺮ ﻣﺆﻣﻦ.
ﺛﹸﻢ ﻗﺪ ﻳﻜﻮﻥ ﻧﺎﻗﺺ ﺍﻹﻳﻤﺎﻥ ﻓﻼ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻻﺳﻢ ﺍﳌﻄﻠﻖ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺗﺎﻡ ﺍﻹﻳﻤﺎﻥ ...
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ﻓﻤﻌﻨﻰ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻣﻌﺮﻭﻑ ،ﻭﻛﻴﻔﻴﺔ ﻛﻮﻥ ﻋﺪﺩ ﺍﻟﻔﺮﻕ ﻓِﻲ ﻫﺬﻩ ﺍﻷﻣﺔ
ﺳﻴﺼﻞ ﺇﻟﹶﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ،ﻭﺗﻌﻴﲔ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﻧﻜﻠﻪ ﺇﻟﹶﻰ ﺍﷲ !!T
ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻨﺼﻮﺹ ،ﻭﻋﺪﻡ ﺗﺄﻭﻳﻠﻬﺎ ،ﻭﺣﻤﻠﻬﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﻈﺎﻫﺮ ﺇﻻﱠ ﺑﻘﺮﻳﻨﺔ؛
ﻭﺫﻟﻚ ﻷﻥﱠ ﺍﻷﺻﻞ ﻋﻨﺪ ﺍﻟﺴﻠﻒ :ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ،ﻭﺗﺮﻙ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻨﻪ ﺇﻻﱠ ﺑﺪﻟﻴﻞ.
ﻭﻫﺬﺍ ﺷﺎﻣﻞ ﻟﻜﻞ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ.
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑﺎﻟﻈﺎﻫﺮ :ﻣﺎ ﺗﺮﺟﺢ ﺃﻧﻪ ﺍﻟﹾﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻜﻼﻡ ،ﺃﻭ ﻟﹶﻢ ﻳﺄﺕ ﻗﺼﺪ ﻳﺨﺎﻟﻔﻪ).(١
ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ:
ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﻳﺘﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥﹸ ،ﻭﻳﻨﻘﹸﺺ ﺍﻟﹾﻌﻤﻞﹸ ،ﻭﻳﻠﹾﻘﹶﻰ
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ﺛﹸﻢ ﻗﺎﻝ -ﺭﺣِﻤﻪ ﺍﷲ :-ﺍﻟﹾﻤﻘﺼﻮﺩ ﻫﻨﺎ :ﺃﻧﻪ ﻻ ﻳﺠﻌﻞ ﺃﺣﺪ ﺑِﻤﺠﺮﺩ ﺫﻧﺐ ﻳﺬﻧﺒﻪ ﻭﻻ ﺑﺒﺪﻋﺔ ﺍﺑﺘﺪﻋﻬﺎ -ﻭﻟﻮ ﺩﻋﺎ
ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ -ﻛﺎﻓﺮﺍ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ ،ﺇﻻﱠ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ.
ﻓﺄﻣﺎ ﻣﻦ ﻛﺎﻥ ﻓِﻲ ﻗﻠﺒﻪ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ،ﻭﻗﺪ ﻏﻠﻂ ﻓِﻲ ﺑﻌﺾ ﻣﺎ ﺗﺄﻭﻟﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ،ﻓﻬﺬﺍ ﻟﻴﺲ
ﺑﻜﺎﻓﺮ ﺃﺻﻼﹰ ،ﻭﺍﻟﹾﺨﻮﺍﺭﺝ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻇﻬﺮ ﺍﻟﻨﺎﺱ ﺑﺪﻋﺔ ﻭﻗﺘﺎﻻﹰ ﻟﻸﻣﺔ ﻭﺗﻜﻔﲑﺍ ﻟﹶﻬﺎ ،ﻭﻟﹶﻢ ﻳﻜﻦ ﻓِﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ
ﻳﻜﻔﺮﻫﻢ؛ ﻻ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ﻭﻻ ﻏﲑﻩ ،ﺑﻞ ﺣﻜﻤﻮﺍ ﻓﻴﻬﻢ ﺑِﺤﻜﻤﻬﻢ ﻓِﻲ ﺍﻟﹾﻤﺴﻠﻤﲔ ﺍﻟﻈﺎﻟِﻤﲔ ﺍﻟﹾﻤﻌﺘﺪﻳﻦ ...
ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ ،ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻨﺎﻓﻘﹰﺎ؛ ﻓﻬﻮ ﻛﺎﻓﺮ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ ،ﻭﻣﻦ ﻟﹶﻢ ﻳﻜﻦ ﻣﻨﺎﻓﻘﹰﺎ ،ﺑﻞ
ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ؛ ﻟﹶﻢ ﻳﻜﻦ ﻛﺎﻓﺮﺍ ﻓِﻲ ﺍﻟﺒﺎﻃﻦ ،ﻭﺇﻥ ﺃﺧﻄﺄ ﺍﻟﺘﺄﻭﻳﻞ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ ﺧﻄﺆﻩ؛
ﻭﻗﺪ ﻳﻜﻮﻥ ﻓِﻲ ﺑﻌﻀﻬﻢ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﻨﻔﺎﻕ ،ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﻓِﻲ ﺍﻟﺪﺭﻙ
ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ.
ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻜﻔﺮ ﻛﻔﺮﺍ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﹾﻤِﻠﱠﺔ؛ ﻓﻘﺪ ﺧﺎﻟﻒ ﺍﻟﻜﺘﺎﺏ،
ﻭﺍﻟﺴﻨﺔ ،ﻭﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ -ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﲔ ،-ﺑﻞ ﻭﺇﺟﻤﺎﻉ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑ ﺍﻷﺭﺑﻌﺔ،
ﻓﻠﻴﺲ ﻓﻴﻬﻢ ﻣﻦ ﻛﻔﱠﺮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ،ﻭﺇﻧﻤﺎ ﻳﻜﻔﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺒﻌﺾ ﺍﻟﹾﻤﻘﹶﺎﻻﺕ ،ﻛﻤﺎ
ﻗﺪ ﺑﺴﻂ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﻢ ﻓِﻲ ﻏﲑ ﻫﺬﺍ ﺍﻟﹾﻤﻮﺿﻊ #ﺍ’.
) (١ﺇﻋﻼﻡ ﺍﻟﹾﻤﻮﻗﻌﲔ ).(١٠٨/٣
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ﺍﻟﺸﺢ ،ﻭﺗﻈﹾﻬﺮ ﺍﻟﹾﻔِﺘﻦ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻬﺮﺝ .ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻳﻢ ﻫﻮ؟ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﻘﹶﺘﻞﹸ ﺍﻟﹾﻘﹶﺘﻞﹸ.(١)#
ﻭﻓِﻲ ﻟﻔﻆ ﻋﻨﺪ ﺃﺣﻤﺪ :ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﻻ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ
ﺣﺘﻰ ﺗﻈﹾﻬﺮ ﺍﻟﹾﻔِﺘﻦ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻜﹶﺬِﺏ ،ﻭﻳﺘﻘﹶﺎﺭﺏ ﺍﻷَﺳﻮﺍﻕ ،ﻭﻳﺘﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥﹸ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻬﺮﺝ .ﻗِﻴﻞﹶ:
ﻭﻣﺎ ﺍﻟﹾﻬﺮﺝ؟ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﻘﹶﺘﻞﹸ.#
ﻓﺘﻘﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ﻓﺴﺮ ﺑﻴﺴﺮ ﺍﻟﻌﻴﺶ ﻭﺍﻻﺳﺘﻠﺬﺍﺫ ﺑﻪ ،ﻭﻫﺬﺍ ﺗﺄﻭﻳﻞ.
ﻭﻓﹶﺴﺮﻩ ﺑﻌﻀﻬﻢ ﺑﻨﻘﺺ ﺍﻟﺰﻣﺎﻥ ،ﻭﻫﺬﺍ ﻋﺪﻭﻝ ﻋﻦ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ؛ ﺇﺫ ﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ
$ﻳﺘﻘﺎﺭﺏ #ﻻ $ﻳﻨﻘﺺ ،#ﻓﺎﻟﺘﻘﺎﺭﺏ ﻻ ﻧﻘﺺ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ ،ﻭﻻ ﺍﺳﺘﻠﺬﺍﺫ.
ﺇﻧﻤﺎ ﻣﻌﻨﺎﻩ :ﺃﻥ ﺍﻟﻮﻗﺖ ﻳﻤﻀﻲ ﺳﺮﻳﻌﺎ ﺩﻭﻥ ﺃﻥ ﺗﺤﺲ ﺑﻪ ،ﻓﺄﻧﺖ ﻓِﻲ ﺃﻭﻝ ﺍﻷﺳﺒﻮﻉ،
ﻓﺈﺫﺍ ﺃﻧﺖ ﻓِﻲ ﺁﺧﺮﻩ ،ﻭﺍﻷﻣﺮ ﻳﺤﺪﺙ ﻗﺒﻞ ﻋﺎﻡ ،ﻭﺗﻈﻨﻪ ﺣﺪﺙ ﻗﺒﻞ ﺷﻬﺮ).(٢
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﻇﻬﻮﺭ ﺍﻟﻔﺘﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧٠٦١ﻭﻣﺴﻠﻢ ).(١٥٨
) (٢ﻓِﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ) :(١٧-١٦/١٣ﻧﻘﹶﻞﹶ ﺍِﺑﻦ ﺑﻄﱠﺎﻝ ﻋﻦ ﺍﻟﹾﺨﻄﱠﺎﺑِﻲ ﻓِﻲ ﻣﻌﻨﻰ ﺗﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﻓِﻲ
ﺍﻟﹾﺤﺪِﻳﺚ ﺍﻵﺧﺮ ،ﻳﻌﻨِﻲ :ﺍﻟﱠﺬِﻱ ﺃﹶﺧﺮ ﺟﻪ ﺍﻟﺘﺮﻣِﺬِﻱ ﻣِﻦ ﺣﺪِﻳﺚ ﺃﹶﻧﺲ ،ﻭﺃﹶﺣﻤﺪ ﻣِﻦ ﺣﺪِﻳﺚ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓ ﻣﺮﻓﹸﻮﻋﺎ:
$ﻻ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﺘﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ،ﻓﹶﺘﻜﹸﻮﻥﹶ ﺍﻟﺴﻨﺔ ﻛﹶﺎﻟﺸﻬﺮِ ،ﻭﺍﻟﺸﻬﺮ ﻛﹶﺎﻟﹾﺠﻤﻌﺔِ ،ﻭﺍﻟﹾﺠﻤﻌﺔ ﻛﹶﺎﻟﹾﻴﻮﻡِ ،ﻭﻳﻜﹸﻮﻥﹸ
ﺍﻟﹾﻴﻮﻡ ﻛﹶﺎﻟﺴﺎﻋﺔِ ،ﻭﺗﻜﹸﻮﻥﹸ ﺍﻟﺴﺎﻋﺔ ﻛﹶﺎﺣﺘِﺮﺍﻕِ ﺍﻟﺴﻌﻔﹶﺔ.#
ﻗﹶﺎﻝﹶ ﺍﻟﹾﺨﻄﱠﺎﺑِﻲ :ﻫﻮ ﻣِﻦ ﺍِﺳﺘِﻠﹾﺬﹶﺍﺫ ﺍﻟﹾﻌﻴﺶ.
ﻳﺮِﻳﺪ -ﻭﺍﹶﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ -ﺃﹶﻧﻪ ﻳﻘﹶﻊ ﻋِﻨﺪ ﺧﺮﻭﺝ ﺍﻟﹾﻤﻬﺪِﻱ ،ﻭﻭﻗﹸﻮﻉ ﺍﻷَﻣﻨﺔ ﻓِﻲ ﺍﻷَﺭﺽ ،ﻭﻏﹶﻠﹶﺒﺔ ﺍﻟﹾﻌﺪﻝ ﻓِﻴﻬﺎ؛ ﻓﹶﻴﺴﺘﻠِﺬﹼ
ﺍﻟﹾﻌﻴﺶ ﻋِﻨﺪ ﺫﹶﻟِﻚ ،ﻭﺗﺴﺘﻘﹾﺼﺮ ﻣﺪﺗﻪ ،ﻭﻣﺎ ﺯﺍﻝﹶ ﺍﻟﻨﺎﺱ ﻳﺴﺘﻘﹾﺼِﺮﻭﻥﹶ ﻣﺪﺓ ﺃﹶﻳﺎﻡ ﺍﻟﺮﺧﺎﺀ ﻭﺇِﻥﹾ ﻃﹶﺎﻟﹶﺖ ،ﻭﻳﺴﺘﻄِﻴﻠﹸﻮﻥﹶ
ﻣﺪﺓ ﺍﻟﹾﻤﻜﹾﺮﻭﻩ ﻭﺇِﻥﹾ ﻗﹶﺼﺮﺕ.
ﻭﺗﻌﻘﱠﺒﻪ ﺍﻟﹾﻜﹶﺮﻣﺎﻧِﻲ ﺑِﺄﹶﻧﻪ ﻻ ﻳﻨﺎﺳِﺐ ﺃﹶﺧﻮﺍﺗﻪ ﻣِﻦ ﻇﹸﻬﻮﺭ ﺍﻟﹾﻔِﺘﻦِ ،ﻭﻛﹶﺜﹾﺮﺓ ﺍﻟﹾﻬﺮﺝ ﻭﻏﹶﻴﺮﳘﹶﺎ.
ﻭﺃﹶﻗﹸﻮﻝ :ﺇِﻧﻤﺎ ﺍِﺣﺘﺎﺝ ﺍﻟﹾﺨﻄﱠﺎﺑِﻲ ﺇِﻟﹶﻰ ﺗﺄﹾﻭِﻳﻠﻪ ﺑِﻤﺎ ﺫﹸﻛِﺮ ﻷَﻧﻪ ﻟﹶﻢ ﻳﻘﹶﻊ ﺍﻟﻨﻘﹾﺺ ﻓِﻲ ﺯﻣﺎﻧﻪ ،ﻭﺇِﻻﱠ ﻓﹶﺎﹶﻟﱠﺬِﻱ ﺗﻀﻤﻨﻪ
ﺍﻟﹾﺤﺪِﻳﺚ ﻗﹶﺪ ﻭﺟِﺪ ﻓِﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﹶﺍ؛ ﻓﹶﺈِﻧﺎ ﻧﺠِﺪ ﻣِﻦ ﺳﺮﻋﺔ ﻣﺮ ﺍﻷَﻳﺎﻡ ﻣﺎ ﻟﹶﻢ ﻧﻜﹸﻦ ﻧﺠِﺪﻩ ﻓِﻲ ﺍﻟﹾﻌﺼﺮ ﺍﻟﱠﺬِﻱ ﻗﹶﺒﻞﹶ
ﻋﺼﺮﻧﺎ ﻫﺬﹶﺍ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻫﻨﺎﻙ ﻋﻴﺶ ﻣﺴﺘﻠﹶﺬﹼ.
ﻭﺍﻟﹾﺤﻖ ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ :ﻧﺰﻉ ﺍﻟﹾﺒﺮﻛﹶﺔ ﻣِﻦ ﻛﹸﻞﱢ ﺷﻲﺀ ﺣﺘﻰ ﻣِﻦ ﺍﻟﺰﻣﺎﻥ ،ﻭﺫﹶﻟِﻚ ﻣِﻦ ﻋﻼﻣﺎﺕ ﻗﹸﺮﺏ ﺍﻟﺴﺎﻋﺔ.
ﻭﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﻣﻌﻨﻰ ﺗﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ ﺍِﺳﺘِﻮﺍﺀ ﺍﻟﻠﱠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ.
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ﻗﹸﻠﹾﺖ :ﻭﻫﺬﹶﺍ ﻣِﻤﺎ ﻗﹶﺎﻟﹸﻮﻩ ﻓِﻲ ﻗﹶﻮﻟﻪ$ :ﺇِﺫﹶﺍ ﺍِﻗﹾﺘﺮﺏ ﺍﻟﺰﻣﺎﻥ ﻟﹶﻢ ﺗﻜﹶﺪ ﺭﺅﻳﺎ ﺍﻟﹾﻤﺆﻣِﻦ ﺗﻜﹾﺬِﺏ .#ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﺑﻴﺎﻧﻪ ﻓِﻴﻤﺎ
ﻣﻀﻰ.
ﻭﻧﻘﹶﻞﹶ ﺍِﺑﻦِ ﺍﻟﺘﲔ ﻋﻦ ﺍﻟﺪﺍﻭﺩِﻱ ﺃﹶﻥﱠ ﻣﻌﻨﻰ ﺣﺪِﻳﺚ ﺍﻟﹾﺒﺎﺏ :ﺃﹶﻥﱠ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ ﺗﻘﹾﺼﺮ ﻗﹸﺮﺏ ﻗِﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﻳﻘﹾﺮﺏ
ﺍﻟﻨﻬﺎﺭ ﻣِﻦ ﺍﻟﻠﱠﻴﻞ .ﺍِﻧﺘﻬﻰ .ﻭﺗﺨﺼِﻴﺼﻪ ﺫﹶﻟِﻚ ﺑِﺎﻟﻨﻬﺎﺭِ ﻻ ﻣﻌﻨﻰ ﻟﹶﻪ ،ﺑﻞﹾ ﺍﻟﹾﻤﺮﺍﺩ ﻧﺰﻉ ﺍﻟﹾﺒﺮﻛﹶﺔ ﻣِﻦ ﺍﻟﺰﻣﺎﻥ ﻟﹶﻴﻠﻪ ﻭﻧﻬﺎﺭﻩ
ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ.
ﻗﹶﺎﻝﹶ ﺍﻟﻨﻮﻭِﻱ ﺗﺒﻌﺎ ﻟِﻌِﻴﺎﺽٍ ﻭﻏﹶﻴﺮﻩ :ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻘِﺼﺮِﻩِ :ﻋﺪﻡ ﺍﻟﹾﺒﺮﻛﹶﺔ ﻓِﻴﻪِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻴﻮﻡ ﻣﺜﹶﻼﹰ ﻳﺼِﲑ ﺍﻻﻧﺘِﻔﹶﺎﻉ ﺑِﻪِ ﺑِﻘﹶﺪﺭِ
ﺍﻻﻧﺘِﻔﹶﺎﻉ ﺑِﺎﻟﺴﺎﻋﺔِ ﺍﻟﹾﻮﺍﺣِﺪﺓ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻭﻫﺬﹶﺍ ﺃﹶﻇﹾﻬﺮ ﻭﺃﹶﻛﹾﺜﹶﺮ ﻓﹶﺎﺋِﺪﺓ ﻭﺃﹶﻭﻓﹶﻖ ﻟِﺒﻘِﻴﺔِ ﺍﻷَﺣﺎﺩِﻳﺚ.
ﻭﻗﹶﺪ ﻗِﻴﻞﹶ ﻓِﻲ ﺗﻔﹾﺴِﲑ ﻗﹶﻮﻟﻪ$ :ﻳﺘﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥ :#ﻗِﺼﺮ ﺍﻷَﻋﻤﺎﺭ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇِﻟﹶﻰ ﻛﹸﻞﱢ ﻃﹶﺒﻘﹶﺔ ،ﻓﹶﺎﻟﻄﱠﺒﻘﹶﺔ ﺍﻷَﺧِﲑﺓ ﺃﹶﻗﹾﺼﺮ
ﺃﹶﻋﻤﺎﺭﺍ ﻣِﻦ ﺍﻟﻄﱠﺒﻘﹶﺔ ﺍﻟﱠﺘِﻲ ﻗﹶﺒﻠﻬﺎ.
ﻭﻗِﻴﻞﹶ :ﺗﻘﹶﺎﺭﺏ ﺃﹶﺣﻮﺍﻟِﻬﻢ ﻓِﻲ ﺍﻟﺸﺮ ﻭﺍﻟﹾﻔﹶﺴﺎﺩ ﻭﺍﻟﹾﺠﻬﻞ .ﻭﻫﺬﹶﺍ ﺍِﺧﺘِﻴﺎﺭ ﺍﻟﻄﱠﺤﺎﻭِﻱ ،ﻭﺍﺣﺘﺞ ﺑِﺄﹶﻥﱠ ﺍﻟﻨﺎﺱ ﻻ ﻳﺘﺴﺎﻭﻭﻥﹶ
ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢ ﻭﺍﻟﹾﻔﹶﻬﻢ ،ﻓﹶﺎﹶﻟﱠﺬِﻱ ﺟﻨﺢ ﺇِﻟﹶﻴﻪِ ﻻ ﻳﻨﺎﺳِﺐ ﻣﺎ ﺫﹸﻛِﺮ ﻣﻌﻪ ،ﺇِﻻﱠ ﺃﹶﻥﹾ ﻧﻘﹸﻮﻝ :ﺇِﻥﱠ ﺍﻟﹾﻮﺍﻭ ﻻ ﺗﺮﺗﺐ؛ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻇﹸﻬﻮﺭ
ﺍﻟﹾﻔِﺘﻦِ ﺃﹶﻭﻻﹰ ﻳﻨﺸﺄ ﻋﻨﻬﺎ ﺍﻟﹾﻬﺮﺝ ،ﺛﹸﻢ ﻳﺨﺮﺝ ﺍﻟﹾﻤﻬﺪِﻱ ﻓﹶﻴﺤﺼﻞ ﺍﻷَﻣﻦ.
ﻗﹶﺎﻝﹶ ﺍِﺑﻦِ ﺃﹶﺑِﻲ ﺟﻤﺮﺓ :ﻳﺤﺘﻤِﻞ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺘﻘﹶﺎﺭﺏِ ﺍﻟﺰﻣﺎﻥ ﻗِﺼﺮﻩ ﻋﻠﹶﻰ ﻣﺎ ﻭﻗﹶﻊ ﻓِﻲ ﺣﺪِﻳﺚ$ :ﻻﹶ ﺗﻘﹸﻮﻡ
ﺍﻟﺴﺎﻋﺔ ﺣﺘﻰ ﺗﻜﹸﻮﻥﹶ ﺍﻟﺴﻨﺔ ﻛﹶﺎﻟﺸﻬﺮِ .#ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﺎﻟﹾﻘِﺼﺮ ﻳﺤﺘﻤِﻞ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹸ ﺣِﺴﻴﺎ ،ﻭﻳﺤﺘﻤِﻞ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹸ
ﻣﻌﻨﻮِﻳﺎ:
ﺃﹶﻣﺎ ﺍﻟﹾﺤِﺴﻲ :ﻓﹶﻠﹶﻢ ﻳﻈﹾﻬﺮ ﺑﻌﺪ ،ﻭﻟﹶﻌﻠﱠﻪ ﻣِﻦ ﺍﻷُﻣﻮﺭ ﺍﻟﱠﺘِﻲ ﺗﻜﹸﻮﻥﹸ ﻗﹸﺮﺏ ﻗِﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ.
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻌﻨﻮِﻱ :ﻓﹶﻠﹶﻪ ﻣﺪﺓ ﻣﻨﺬﹸ ﻇﹶﻬﺮ ﻳﻌﺮِﻑ ﺫﹶﻟِﻚ ﺃﹶﻫﻞ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﺪﻳﻨِﻲ ،ﻭﻣﻦ ﻟﹶﻪ ﻓِ ﹾﻄﻨﺔ ﻣِﻦ ﺃﹶﻫﻞ ﺍﻟﺴﺒﺐ ﺍﻟﺪﻧﻴﻮِﻱ؛
ﻓﹶﺈِﻧﻬﻢ ﻳﺠِﺪﻭﻥﹶ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻻ ﻳﻘﹾﺪِﺭ ﺃﹶﺣﺪﻫﻢ ﺃﹶﻥﹾ ﻳﺒﻠﹸﻎ ﻣِﻦ ﺍﻟﹾﻌﻤﻞ ﻗﹶﺪﺭ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻧﻪ ﻗﹶﺒﻞﹶ ﺫﹶﻟِﻚ ،ﻭﻳﺸﻜﹸﻮﻥﹶ
ﺫﹶﻟِﻚ ،ﻭﻻ ﻳﺪﺭﻭﻥﹶ ﺍﻟﹾﻌِﻠﱠﺔ ﻓِﻴﻪِ ،ﻭﻟﹶﻌﻞﱠ ﺫﹶﻟِﻚ ﺑِﺴﺒﺐِ ﻣﺎ ﻭﻗﹶﻊ ﻣِﻦ ﺿﻌﻒ ﺍﻹِﻳﻤﺎﻥ ﻟِﻈﹸﻬﻮﺭِ ﺍﻷُﻣﻮﺭ ﺍﻟﹾﻤﺨﺎﻟِﻔﹶﺔ ﻟِﻠﺸﺮﻉِ
ﻣِﻦ ﻋِﺪﺓ ﺃﹶﻭ ﺟﻪ ،ﻭﺃﹶﺷﺪ ﺫﹶﻟِﻚ ﺍﻷَﻗﹾﻮﺍﺕ ،ﻓﹶﻔِﻴﻬﺎ ﻣِﻦ ﺍﻟﹾﺤﺮﺍﻡ ﺍﻟﹾﻤﺤﺾ ﻭﻣِﻦ ﺍﻟﺸﺒﻪ ﻣﺎ ﻻ ﻳﺨﻔﹶﻰ ،ﺣﺘﻰ ﺇِﻥﱠ ﻛﹶﺜِﲑﺍ
ﻣِﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﺘﻮﻗﱠﻒ ﻓِﻲ ﺷﻲﺀ ،ﻭﻣﻬﻤﺎ ﻗﹶﺪﺭ ﻋﻠﹶﻰ ﺗﺤﺼِﻴﻞ ﺷﻲﺀ ﻫﺠﻢ ﻋﻠﹶﻴﻪِ ﻭﻻ ﻳﺒﺎﻟِﻲ.
ﻭﺍﻟﹾﻮﺍﻗِﻊ :ﺃﹶﻥﱠ ﺍﻟﹾﺒﺮﻛﹶﺔ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ ﻭﻓِﻲ ﺍﻟﺮﺯﻕ ﻭﻓِﻲ ﺍﻟﻨﺒﺖ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﻃﹶﺮِﻳﻖ ﻗﹸﻮﺓ ﺍﻹِﻳﻤﺎﻥ ،ﻭﺍﺗﺒﺎﻉ ﺍﻷَﻣﺮ
ﻭﺍﺟﺘِﻨﺎﺏ ﺍﻟﻨﻬﻲ.
﴾. ﻭﺍﻟﺸﺎﻫِﺪ ﻟِﺬﹶﻟِﻚ :ﻗﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ﴿ :
ﺨﺼﺎ.
ﺍِﻧﺘﻬﻰ ﻣﻠﹶ
ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺒﻴﻀﺎﻭِﻱ :ﻳﺤﺘﻤِﻞ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﺮﺍﺩ ﺑـِ$ :ﺗﻘﹶﺎﺭﺏِ ﺍﻟﺰﻣﺎﻥ :#ﺗﺴﺎﺭﻉ ﺍﻟﺪﻭﻝ ﺇِﻟﹶﻰ ﺍﻻﻧﻘِﻀﺎﺀ ،ﻭﺍﻟﹾﻘﹸﺮﻭﻥ
=
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ﻭﺗﻘﺎﺭﺏ ﺍﻷﺳﻮﺍﻕ ﻓﺴﺮ ﺑﺈﻗﺎﻣﺔ ﺍﻷﺳﻮﺍﻕ ﻗﺮﻳﺒﺎ ﻣﻦ ﺑﻌﻀﻬﺎ ﺯﻣﺎﻧﺎ ،ﻭﻓﺴﺮ ﺑﻘﺮﺑِﻬﺎ
ﺑﻜﺜﺮﺓ ﺍﻟﺮﺟﻮﻉ ﺇﻟﹶﻰ ﺍﻷﺳﻮﺍﻕ.
ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﻴﻮﻡ ﻳﺸﻬﺪ ﺑﻈﺎﻫﺮ ﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ ،ﻓﻬﺎﻫﻲ ﺍﻷﺳﻮﺍﻕ ﻳﻘﹶﺎﻡ ﺑﻌﻀﻬﺎ ﺑِﺠﻨﺐ
ﺑﻌﺾ ،ﺗﺠﺪ ﻓِﻲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻮﺍﺣﺪ ﻭﻓِﻲ ﻣﻨﻄﻘﺔ ﻭﺍﺣﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ﺳﻮﻕ ،ﺳﻮﻕ ﺑﻘﺮﺑﻪ
ﺁﺧﺮ ،ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ.
ﻭﻓِﻲ ﺗﻘﺮﻳﺮ ﺍﻟﹾﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﻋﻨﺪ ﺟﻤﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ:
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ -ﺭﺣِﻤﻪ ﺍﷲ -ﻓِﻲ ﻛﻼﻡ ﻟﻪ$ :ﻓﻠﻤﺎ ﺍﺣﺘﻤﻞ ﺍﻟﹾﻤﻌﻨﻴﲔ -ﻳﻌﻨِﻲ:
ﺍﻟﹾﺤﺪﻳﺚ -ﻭﺟﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻻﱠ ﻳﺤﻤﻠﻮﻫﺎ ﻋﻠﹶﻰ ﺧﺎﺹ ﺩﻭﻥ ﻋﺎﻡ ﺇﻻﱠ ﺑﺪﻻﻟﺔ ﻣﻦ
ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻭ ﺇﺟﻤﺎﻉ ﻋﻠﹶﻤﺎﺀ ﺍﻟﹾﻤﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﻋﻠﻰ ﺧﻼﻑ
ﺳﻨﺔ ﻟﻪ.
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ$ :ﻭﻫﻜﺬﺍ ﻏﲑ ﻫﺬﺍ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﻫﻮ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻌﺎﻡ
ﺣﺘﻰ ﺗﺄﺗِﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻨﻪ ﻛﻤﺎ ﻭﺻﻔﺖ ،ﺃﻭ ﺑﺈﺟﻤﺎﻉ ﺍﻟﹾﻤﺴﻠﻤﲔ :ﺃﻧﻪ ﻋﻠﻰ ﺑﺎﻃﻦ ﺩﻭﻥ
ﻇﺎﻫﺮ ،ﻭﺧﺎﺹ ﺩﻭﻥ ﻋﺎﻡ ،ﻓﻴﺠﻌﻠﻮﻧﻪ ﺑِﻤﺎ ﺟﺎﺀﺕ ﻋﻠﻴﻪ ﺍﻟﺪﻻﻟﺔ ،ﻭﻳﻄﻴﻌﻮﻧﻪ ﻓِﻲ ﺍﻷﻣﺮﻳﻦ
ﺟﻤﻴﻌﺎ #ﺍ’).(١
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ...$ :ﻓﻜﻞ ﻛﻼﻡ ﻛﺎﻥ ﻋﺎﻣﺎ ﻇﺎﻫﺮﺍ ﻓِﻲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ؛ ﻓﻬﻮ ﻋﻠﻰ
ﻇﻬﻮﺭﻩ ﻭﻋﻤﻮﻣﻪ ،ﺣﺘﻰ ﻳﻌﻠﻢ ﺣﺪﻳﺚ ﺛﺎﺑﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ج -ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ -ﻳﺪﻝ
ﻋﻠﻰ ﺃﻧﻪ ﺇﻧﻤﺎ ﺃﺭﻳﺪ ﺑﺎﻟﹾﺠﻤﻠﺔ ﺍﻟﻌﺎﻣﺔ ﻓِﻲ ﺍﻟﻈﺎﻫﺮ ﺑﻌﺾ ﺍﻟﹾﺠﻤﻠﺔ ﺩﻭﻥ ﺑﻌﺾ ،ﻛﻤﺎ ﻭﺻﻔﺖ
ﻣﻦ ﻫﺬﺍ ،ﻭﻣﺎ ﻛﺎﻥ ﻓِﻲ ﻣﺜﻞ ﻣﻌﻨﺎﻩ #ﺍ’).(٢
=
ﺇِﻟﹶﻰ ﺍﻻﻧﻘِﺮﺍﺽ؛ ﻓﹶﻴﺘﻘﹶﺎﺭﺏ ﺯﻣﺎﻧﻬﻢ ،ﻭﺗﺘﺪﺍﻧﻰ ﺃﹶﻳﺎﻣﻬﻢ #ﺍ’.
) (١ﺍﻟﺮﺳﺎﻟﺔ )ﺹ.(٣٢٢
) (٢ﺍﻟﺮﺳﺎﻟﺔ )ﺹ.(٣٤١
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ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؛ ﺣﺘﻰ ﺇﻥ ﺃﺋﻤﺔ ﺍﻟﹾﺤﻨﻔﻴﺔ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﺼﺤﺎﺑِﻲ
ﻇﺎﻫﺮ ﻣﺮﻭﻳﻪ؛ ﻓﺎﻟﻌﱪﺓ ﻋﻨﺪﻫﻢ ﺑﻈﺎﻫﺮ ﺍﻟﹾﻤﺮﻭﻱ ﻻ ﺑِﺨﻼﻑ ﺭﺍﻭﻳﻪ).(١
ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﻟﹾﺠﻮﺯﻳﺔ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻟﻮﺍﺟﺐ ﺣﻤﻞ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻭﺭﺳﻮﻟﻪ،
ﻭﺣﻤﻞ ﻛﻼﻡ ﺍﻟﹾﻤﻜﻠﻒ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺍﻟﺬﻱ ﻫﻮ ﻇﺎﻫﺮﻩ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﻣﻦ ﺍﻟﻠﻔﻆ ﻋﻨﺪ
ﺍﻟﺘﺨﺎﻃﺐ ،ﻭﻻ ﻳﺘﻢ ﺍﻟﺘﻔﻬﻴﻢ ﻭﺍﻟﻔﻬﻢ ﺇﻻﱠ ﺑﺬﻟﻚ ،ﻭﻣﺪﻋﻲ ﻏﲑ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﹾﻤﺘﻜﻠﻢ ﺍﻟﻘﺎﺻﺪ
ﻟﻠﺒﻴﺎﻥ ﻭﺍﻟﺘﻔﻬﻴﻢ ﻛﺎﺫﺏ ﻋﻠﻴﻪ #ﺍ’).(٢
ﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﻱ ﻻ ﺷﻚ ﻓﻴﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ
ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ج ،ﻭﻋﺎﻣﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ :ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﻇﺎﻫﺮ ﻛﺘﺎﺏ ﺍﷲ
ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ج ﻓِﻲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺣﺘﻰ ﻳﻘﻮﻡ ﺩﻟﻴﻞ ﺻﺤﻴﺢ
ﺷﺮﻋﻲ ﺻﺎﺭﻑ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺤﺘﻤﻞ ﺍﻟﹾﻤﺮﺟﻮﺡ #ﺍ’).(٣
ﻭﻗﺎﻝ ﺃﻳﻀﺎ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻗﺪ ﺃﺟﻤﻊ ﺟﻤﻴﻊ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻈﺎﻫﺮ
ﻭﺍﺟﺐ ﺣﺘﻰ ﻳﺮﺩ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﺻﺎﺭﻑ ﻋﻨﻪ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺤﺘﻤﻞ ﺍﻟﹾﻤﺮﺟﻮﺡ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻛﻞ
ﻣﻦ ﺗﻜﻠﻢ ﻓِﻲ ﺍﻷﺻﻮﻝ #ﺍ’).(٤
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻳﻨﺒﻐﻲ ﻟﻠﻤﻔﺘِﻲ ﺃﻥ ﻳﻔﺘِﻲ ﺑﻠﻔﻆ ﺍﻟﻨﺺ ﻣﻬﻤﺎ ﺃﻣﻜﻨﻪ؛
ﻓﺈﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﹾﺤﻜﻢ ﻭﺍﻟﺪﻟﻴﻞ ﻣﻊ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺎﻡ ،ﻓﻬﻮ ﺣﻜﻢ ﻣﻀﻤﻮﻥ ﻟﻪ ﺍﻟﺼﻮﺍﺏ ،ﻣﺘﻀﻤﻦ
ﻟﻠﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻓِﻲ ﺃﺣﺴﻦ ﺑﻴﺎﻥ ،ﻭﻗﻮﻝ ﺍﻟﻔﻘﻴﻪ ﺍﻟﹾﻤﻌﲔ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ
ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻋﻠﻰ ﻣﻨﺎﻫﺠﻬﻢ ﻳﺘﺤﺮﻭﻥ ﺫﻟﻚ ﻏﺎﻳﺔ ﺍﻟﺘﺤﺮﻱ ،ﺣﺘﻰ
ﺧﻠﻔﺖ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻮﻑ ﺭﻏﺒﻮﺍ ﻋﻦ ﺍﻟﻨﺼﻮﺹ ،ﻭﺍﺷﺘﻘﻮﺍ ﻟﹶﻬﻢ ﺃﻟﻔﺎﻇﺎﹰ ﻏﲑ ﺃﻟﻔﺎﻅ
) (١ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ ) ،(٧-٦/٢ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ).(٧٩/٢
) (٢ﺇﻋﻼﻡ ﺍﻟﹾﻤﻮﻗﻌﲔ ).(١٠٩-١٠٨/٣
) (٣ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ).(٤٣٨/٧
) (٤ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ).(٤٤٣/٧
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ﺍﻟﻨﺼﻮﺹ ،ﻓﺄﻭﺟﺐ ﺫﻟﻚ ﻫﺠﺮ ﺍﻟﻨﺼﻮﺹ.
ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﻻ ﺗﻔﻲ ﺑِﻤﺎ ﺗﻔﻲ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﹾﺤﻜﻢ ،ﻭﺍﻟﺪﻟﻴﻞ
ﻭﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ ،ﻓﺘﻮﻟﺪ ﻣﻦ ﻫﺠﺮﺍﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻷﻟﻔﺎﻅ ﺍﻟﹾﺤﺎﺩﺛﺔ
ﻭﺗﻌﻠﻴﻖ ﺍﻷﺣﻜﺎﻡ ﺑِﻬﺎ ﻋﻠﻰ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ ،ﻓﺄﻟﻔﺎﻅ ﺍﻟﻨﺼﻮﺹ
ﻋﺼﻤﺔ ﻭﺣﺠﺔ ،ﺑﺮﻳﺌﺔ ﻣﻦ ﺍﻟﹾﺨﻄﺄ ﻭﺍﻟﺘﻨﺎﻗﺾ ،ﻭﺍﻟﺘﻌﻘﻴﺪ ﻭﺍﻻﺿﻄﺮﺍﺏ.
ﻭﻟﹶﻤﺎ ﻛﺎﻧﺖ ﻫﻲ ﻋﺼﻤﺔ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺃﺻﻮﻟﹸﻬﻢ ﺍﻟﱠﺘِﻲ ﺇﻟﻴﻬﺎ ﻳﺮﺟﻌﻮﻥ؛ ﻛﺎﻧﺖ
ﻋﻠﻮﻣﻬﻢ ﺃﺻﺢ ﻣﻦ ﻋﻠﻮﻡ ﻣﻦ ﺑﻌﺪﻫﻢ ،ﻭﺧﻄﺆﻫﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺃﻗﻞ ﻣﻦ ﺧﻄﺄ ﻣﻦ
ﺑﻌﺪﻫﻢ ،ﺛﹸﻢ ﺍﻟﺘﺎﺑﻌﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﹶﻰ ﻣﻦ ﺑﻌﺪﻫﻢ ﻛﺬﻟﻚ ،ﻫﻠﻢ ﺟﺮﺍ.
ﻭﻟﹶﻤﺎ ﺍﺳﺘﺤﻜﻢ ﻫﺠﺮﺍﻥ ﺍﻟﻨﺼﻮﺹ ﻋﻨﺪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ؛ ﻛﺎﻧﺖ
ﻋﻠﻮﻣﻬﻢ ﻓِﻲ ﻣﺴﺎﺋﻠﻬﻢ ﻭﺃﺩﻟﺘﻬﻢ ﻓِﻲ ﻏﺎﻳﺔ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﺘﻨﺎﻗﺾ.
ﻭﻗﺪ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ج ﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻋﻦ ﻣﺴﺄﻟﺔ ﻳﻘﻮﻟﻮﻥ :ﻗﺎﻝ ﺍﷲ ﻛﺬﺍ،
ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ج ﻛﺬﺍ ،ﺃﻭ ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ج ﻛﺬﺍ ،ﻭﻻ ﻳﻌﺪﻟﻮﻥ ﻋﻦ ﺫﻟﻚ ﻣﺎ ﻭﺟﺪﻭﺍ
ﺇﻟﻴﻪ ﺳﺒﻴﻼﹰ ﻗﻂ.
ﻓﻤﻦ ﺗﺄﻣﻞ ﺃﺟﻮﺑﺘﻬﻢ ﻭﺟﺪﻫﺎ ﺷﻔﺎﺀ ﻟِﻤﺎ ﻓِﻲ ﺍﻟﺼﺪﻭﺭ ،ﻓﹶﻠﻤﺎ ﻃﺎﻝ ﺍﻟﻌﻬﺪ ﻭﺑﻌﺪ
ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﻮﺭ ﺍﻟﻨﺒﻮﺓ؛ ﺻﺎﺭ ﻫﺬﺍ ﻋﻴﺒﺎ ﻋﻨﺪ ﺍﻟﹾﻤﺘﺄﺧﺮﻳﻦ ﺃﻥ ﻳﺬﻛﺮﻭﺍ ﻓِﻲ ﺃﺻﻮﻝ ﺩﻳﻨﻬﻢ
ﻭﻓﺮﻭﻋﻪ :ﻗﺎﻝ ﺍﷲ ،ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ...ﺇﻟﹶﺦ ﻛﻼﻣﻪ -ﺭﺣِﻤﻪ ﺍﷲ.(١)-
ﻗﻠﺖ :ﻭﻟﺬﺍ ﺗﺠﺪ ﻛﺘﺎﺑﺎ ﻛـ $ﺍﻟﹾﻤﻮﺍﻗﻒ #ﻟﻺﻳﺠﻲ ﻻ ﺁﻳﺔ ﻭﻻ ﺣﺪﻳﺚ ﻓﻴﻪ ﻣﻦ ﺃﻭﻟﻪ
ﺇﻟﹶﻰ ﺁﺧﺮﻩ؛ ﺇﻻﱠ ﺑِﻤﺎ ﻻ ﻳﺘﺠﺎﻭﺯ ﻋﺪﺩ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ،ﻭﻛﺬﺍ ﻏﺎﻟﺐ ﺍﻟﹾﻤﺘﻮﻥ ﺍﻟﻔﻘﻬﻴﺔ ،ﻭﻻﺑﻦ
ﺧﻠﺪﻭﻥ ﻛﻼﻡ ﻓِﻲ ﻣﻘﺪﻣﺘﻪ) (٢ﺣﻮﻝ ﺃﺛﺮ ﻫﺬﻩ ﺍﻟﹾﻤﺨﺘﺼﺮﺍﺕ ﺍﻟﻔﻘﻬﻴﺔ )ﺍﻟﹾﻤﺘﻮﻥ( ﻋﻠﻰ ﻃﻠﺒﺔ
) (١ﺇﻋﻼﻡ ﺍﻟﹾﻤﻮﻗﻌﲔ ).(١٧٠/٤
) (٢ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ،ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ )١٩٨٤ﻡ( ) ،(٦٩٥-٦٩٤/٢ﻭﺍﻧﻈﺮ ﻣﺎ ﻛﺘﺒﻪ ﺻﺎﺣﺐ ﺍﻟﻔﻜﺮ ﺍﻟﺴﺎﻣﻲ
ﺣﻮﻝ ﺍﻟﹾﻤﻮﺿﻮﻉ ﻧﻔﺴﻪ ).(٤٠٤-٣٩٨/٤
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ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ.
ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﻫﻲ ﺇﺧﺒﺎﺭ ﺑِﻤﻐﻴﺒﺎﺕ ،ﻣﻦ ﺑﺎﺏ ﻗﻮﺍﻧﲔ ﻭﺳﻨﻦ ﻛﻮﻧﻴﺔ؛ ﻓﻼ ﻣﺤﻞ
ﻟﻼﺳﺘﺪﻻﻝ ﺑِﻬﺎ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺍﻟﹾﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻓِﻲ ﺳﻴﺎﻕ ﺑﻴﺎﻥ
ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ.
ﻭ ﻻ ﻣﺤﻞ ﻟﻠﺘﻮﺍﻛﻞ ،ﻭ ﻻ ﻟﺘﺮﻙ ﺍﻟﻌﻤﻞ ،ﻭﺍﻟﺘﻌﺬﺭ ﻭﺗﺮﻙ ﺍﺗﺨﺎﺫ ﺍﻷﺳﺒﺎﺏ.
ﻭﺳﺒﻴﻞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓِﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﺳﺒﻴﻞ ﺇ ﻳﺠﺎﺑِﻲ ﻋﻤﻠﻲ ،ﻻ ﺳﻠﺒِﻲ
ﺗﻮﺍﻛﻠﻲ.
ﻭﺍﳌﺮﺍﺩ :ﺃﻥﱠ ﻣﻮﺿﻮﻉ ﺍﻟﻔﺘﻦ ﻭﺍﻟﹾﻤﻼﺣﻢ ﻣﻦ ﺃﻫﺪﺍﻓﻪ ﺃﻧﻪ ﻳﺪﻋﻮ ﺍﻟﹾﻤﺴﻠﻢ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺒﺎﺩﺭﺓ
ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟِﺤﺔ ،ﻭﺍﺗﺨﺎﺫ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻓِﻲ ﺗﺤﻘﻴﻖ ﻣﻘﹶﺎﺻﺪ ﺍﻟﺪﻳﻦ.
ﺸﻜﹶﺎ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﻔﹶﺎﻗﹶﺔﹶ،
ﻋﻦ ﻋﺪِﻱ ﺑﻦِ ﺣﺎﺗِﻢٍ ﻗﹶﺎﻝﹶ$ :ﺑﻴﻨﺎ ﺃﹶﻧﺎ ﻋِﻨﺪ ﺍﻟﻨﺒِﻲ ج ﺇِﺫﹾ ﺃﹶﺗﺎﻩ ﺭﺟﻞﹲ ،ﻓﹶ
ﺸﻜﹶﺎ ﺇِﻟﹶﻴﻪِ ﻗﹶﻄﹾﻊ ﺍﻟﺴﺒِﻴﻞِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﻋﺪِﻱ ﻫﻞﹾ ﺭﺃﹶﻳﺖ ﺍﻟﹾﺤِﲑﺓﹶ؟ ﺛﹸﻢ ﺃﹶﺗﺎﻩ ﺁﺧﺮ ﻓﹶ
ﻗﹸﻠﹾﺖ :ﻟﹶﻢ ﺃﹶﺭﻫﺎ ،ﻭﻗﹶﺪ ﺃﹸﻧﺒِﺌﹾﺖ ﻋﻨﻬﺎ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻥﹾ ﻃﹶﺎﻟﹶﺖ ﺑِﻚ ﺣﻴﺎﺓﹲ ﻟﹶﺘﺮﻳﻦ ﺍﻟﻈﱠﻌِﻴﻨﺔﹶ ﺗﺮﺗﺤِﻞﹸ ﻣِﻦ ﺍﻟﹾﺤِﲑﺓِ ﺣﺘﻰ ﺗﻄﹸﻮﻑ ﺑِﺎﻟﹾﻜﹶﻌﺒﺔِ ﻻ
ﺗﺨﺎﻑ ﺃﹶﺣﺪﺍ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ.
ﻗﹸﻠﹾﺖ- ﻓِﻴﻤﺎ ﺑﻴﻨِﻲ ﻭﺑﻴﻦ ﻧﻔﹾﺴِﻲ :-ﻓﹶﺄﹶﻳﻦ ﺩﻋﺎﺭ ﻃﹶﻴﺊٍ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺪ ﺳﻌﺮﻭﺍ ﺍﻟﹾﺒِﻼﺩ.(١)#...
ﻓﻼ ﺩﻻﻟﺔ ﰲ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺳﻔﺮ ﺍﻟﹾﻤﺮﺃﺓ ﺑﺪﻭﻥ ﻣﺤﺮﻡ!!
ﻭﻛﺬﺍ ﻣﺎ ﺃﺧﱪ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺴﺎﻋﺔ ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ :u
$ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺍﻟﺴﺎﻋﺔِ؟
) (١ﺗﻘﺪﻡ ﻟﻔﻈﻪ ﻓِﻲ ﺍﻷﺻﻞ ﺍﻷﻭﻝ ،ﻭﺃﻧﻪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ،
ﺣﺪﻳﺚ ﺭﻗﻢ ).(٣٥٩٥
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ﻗﹶﺎﻝﹶ :ﻣﺎ ﺍﻟﹾﻤﺴﺌﹸﻮﻝﹸ ﻋﻨﻬﺎ ﺑِﺄﹶﻋﻠﹶﻢ ﻣِﻦ ﺍﻟﺴﺎﺋِﻞِ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﺧﺒِﺮﻧِﻲ ﻋﻦ ﺃﹶﻣﺎﺭﺗِﻬﺎ؟
ﻗﹶﺎﻝﹶ :ﺃﹶﻥﹾ ﺗﻠِﺪ ﺍﻷَﻣﺔﹸ ﺭﺑﺘﻬﺎ ،ﻭﺃﹶﻥﹾ ﺗﺮﻯ ﺍﻟﹾﺤﻔﹶﺎﺓﹶ ﺍﻟﹾﻌﺮﺍﺓﹶ ﺍﻟﹾﻌﺎﻟﹶﺔﹶ ﺭِﻋﺎﺀَ ﺍﻟﺸﺎﺀِ ﻳﺘﻄﹶﺎﻭﻟﹸﻮﻥﹶ ﻓِﻲ
ﺍﻟﹾﺒﻨﻴﺎﻥِ.
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﺍﻧﻄﹶﻠﹶﻖ ،ﻓﹶﻠﹶﺒِﺜﹾﺖ ﻣﻠِﻴﺎ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ ﻟِﻲ :ﻳﺎ ﻋﻤﺮ ،ﺃﹶﺗﺪﺭِﻱ ﻣﻦ ﺍﻟﺴﺎﺋِﻞﹸ؟
ﻗﹸﻠﹾﺖ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺈِﻧﻪ ﺟِﺒﺮِﻳﻞﹸ ﺃﹶﺗﺎﻛﹸﻢ ﻳﻌﻠﱢﻤﻜﹸﻢ ﺩِﻳﻨﻜﹸﻢ.(١)#
ﻓﻬﻞ ﻳﻘﺎﻝ :ﻳﺠﻮﺯ ﻟﺒﻨﺖ ﺃﻥ ﺗﻌﺎﻣﻞ ﺃﻣﻬﺎ ﻭﻛﺄﻧﻬﺎ ﺭﺑﺘﻬﺎ؟! ﻋﻠﻰ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ ﻓِﻲ
ﺗﻔﺴﲑ ﺍﻟﹾﺤﺪﻳﺚ.
ﻭﻛﺬﺍ ﻣﺎ ﺳﻴﺄﺗِﻲ ﻣﻦ ﺇﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ج ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺒﺎﻝ ﻓﻴﻪ ﻋﻦ ﺍﻟﹾﻤﺎﻝ
ﺃﻣﻦ ﺣﻼﻝ ﺃﺧﺬﻩ ،ﺃﻡ ﻣﻦ ﺣﺮﺍﻡ ،ﻫﻞ ﻳﻔﻴﺪ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻟﹾﺤﺎﻝ؟!
ﻭﻋﻠﻴﻪ ﻓﻬﻲ ﺃﺣﺎﺩﻳﺚ ﻟﺒﻴﺎﻥ ﺳﻨﻦ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ ،ﻭﺍﻟﹾﺤﺎﻝ ﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ؛ ﻓﻼ ﻣﺤﻞ
ﻟﻠﺘﺸﺮﻳﻊ ،ﺧﺎﺻﺔ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻟﻠﺘﺸﺮﻳﻊ!
ﻭﻛﺬﺍ ﻻ ﻣﺠﺎﻝ ﻟﻠﺘﻮﺍﻛﻞ ،ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ،ﻓﻘﺪ ﺟﺎﺀ ﻋﻦ ﻫِﺸﺎﻡ ﺑﻦ ﺯﻳﺪٍ ﻗﹶﺎﻝﹶ:
ﺳﻤِﻌﺖ ﺃﹶﻧﺲ ﺑﻦ ﻣﺎﻟِﻚٍ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﺇِﻥﹾ ﻗﹶﺎﻣﺖ ﺍﻟﺴﺎﻋﺔﹸ ﻭﺑِﻴﺪِ ﺃﹶﺣﺪِﻛﹸﻢ
ﻓﹶﺴِﻴﻠﹶﺔﹲ ،ﻓﹶﺈِﻥﹾ ﺍﺳﺘﻄﹶﺎﻉ ﺃﹶﻻﱠ ﻳﻘﹸﻮﻡ ﺣﺘﻰ ﻳﻐﺮِﺳﻬﺎ ﻓﹶﻠﹾﻴﻔﹾﻌﻞﹾ.(٢)#
ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﺑﺎﺩِﺭﻭﺍ ﺑِﺎﻷَﻋﻤﺎﻝِ ،ﻓِﺘﻨﺎ ﻛﹶﻘِﻄﹶﻊِ ﺍﻟﻠﱠﻴﻞِ
ﺍﻟﹾﻤﻈﹾﻠِﻢِ؛ ﻳﺼﺒِﺢ ﺍﻟﺮﺟﻞﹸ ﻣﺆﻣِﻨﺎ ﻭﻳﻤﺴِﻲ ﻛﹶﺎﻓِﺮﺍ ،ﺃﹶﻭ ﻳﻤﺴِﻲ ﻣﺆﻣِﻨﺎ ﻭﻳﺼﺒِﺢ ﻛﹶﺎﻓِﺮﺍ؛ ﻳﺒِﻴﻊ ﺩِﻳﻨﻪ ﺑِﻌﺮﺽٍ
) (١ﺗﻘﺪﻡ ﻟﻔﻈﻪ ﻓِﻲ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻧِﻲ ،ﻭﺃﻧﻪ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﻹﻳﻤﺎﻥ ،ﻭﺍﻹﺳﻼﻡ ،ﻭﺍﻹﺣﺴﺎﻥ،
ﺣﺪﻳﺚ ﺭﻗﻢ ).(٨
) (٢ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ) ،(١٩١/٣ﻭﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﺍﻷﺩﺏ ﺍﻟﹾﻤﻔﺮﺩ ،ﻓِﻲ ﺑﺎﺏ :ﺍﺻﻄﻨﺎﻉ ﺍﻟﹾﻤﺎﻝ$ ،ﺻﺤﻴﺢ ﺍﻷﺩﺏ
ﺍﻟﹾﻤﻔﺮﺩ #ﻟﻸﻟﺒﺎﻧِﻲ )ﺹ ،(١٨١ﻭﺻﺤﺤﻪ ﻓِﻲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺗﺤﺖ ﺭﻗﻢ ).(٩
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ﻣِﻦ ﺍﻟﺪﻧﻴﺎ.(١)#
ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﺑﺎﺩِﺭﻭﺍ ﺑِﺎﻷَﻋﻤﺎﻝِ ،ﺳِﺘﺎ :ﻃﹸﻠﹸﻮﻉ ﺍﻟﺸﻤﺲِ
ﻣِﻦ ﻣﻐﺮِﺑِﻬﺎ ،ﺃﹶﻭ ﺍﻟﺪﺧﺎﻥﹶ ،ﺃﹶﻭ ﺍﻟﺪﺟﺎﻝﹶ ،ﺃﹶﻭ ﺍﻟﺪﺍﺑﺔﹶ ،ﺃﹶﻭ ﺧﺎﺻﺔﹶ ﺃﹶﺣﺪِﻛﹸﻢ- ﻳﻌﻨِﻲ :ﺍﻟﹾﻤﻮﺕ ،-ﺃﹶﻭ ﺃﹶﻣﺮ
ﺍﻟﹾﻌﺎﻣﺔِ -ﻳﻌﻨِﻲ :ﺍﻟﻘﻴﺎﻣﺔ.(٢)#-
ﻓﺄﻣﺮ ﺑﺎﻟﹾﻤﺒﺎﺩﺭﺓ ﺇﻟﹶﻰ ﺍﻟﻌﻤﻞ ﻣﻊ ﻗﺮﺏ ﺍﻟﻔﺘﻦ؛ ﻓﻼ ﺗﻮﺍﻛﻞ ،ﻭﻻ ﺗﺮﻙ ﻟﻠﻌﻤﻞ ،ﺑﻞ
ﺳﻌﻲ ﻭﺟﺪ.
ﻋﻦ ﺃﹶﺑِﻲ ﻣﺎﻟِﻚٍ ﺍﻷَﺷﻌﺮِﻱ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﺍﻟﻄﱡﻬﻮﺭ ﺷﻄﹾﺮ ﺍﻹِﻳﻤﺎﻥِ،
ﻭﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺗﻤﻸُ ﺍﻟﹾﻤِﻴﺰﺍﻥﹶ ،ﻭﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺗﻤﻶَﻥِ -ﺃﹶﻭ ﺗﻤﻸُ -ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﻮﺍﺕِ
ﻭﺍﻷَﺭﺽِ ،ﻭﺍﻟﺼﻼﺓﹸ ﻧﻮﺭ ،ﻭﺍﻟﺼﺪﻗﹶﺔﹸ ﺑﺮﻫﺎﻥﹲ ،ﻭﺍﻟﺼﺒﺮ ﺿِﻴﺎﺀٌ ،ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺣﺠﺔﹲ ﻟﹶﻚ ﺃﹶﻭ ﻋﻠﹶﻴﻚ ،ﻛﹸﻞﱡ
ﺍﻟﻨﺎﺱِ ﻳﻐﺪﻭ؛ ﻓﹶﺒﺎﻳِﻊ ﻧﻔﹾﺴﻪ ﻓﹶﻤﻌﺘِﻘﹸﻬﺎ ﺃﹶﻭ ﻣﻮﺑِﻘﹸﻬﺎ.(٣)#
ﻭﻣﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ :ﻗﻮﻟﻪ$ :ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺣﺠﺔﹲ ﻟﹶﻚ ﺃﹶﻭ ﻋﻠﹶﻴﻚ ،ﻛﹸﻞﱡ ﺍﻟﻨﺎﺱِ ﻳﻐﺪﻭ؛ ﻓﹶﺒﺎﻳِﻊ ﻧﻔﹾﺴﻪ
ﻓﹶﻤﻌﺘِﻘﹸﻬﺎ ﺃﹶﻭ ﻣﻮﺑِﻘﹸﻬﺎ.#
ﻣﻦ ﺣﻜﻤﺔ ﺍﻹﺧﺒﺎﺭ ﺑِﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ :ﺗﺤﺬﻳﺮ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ؛ ﺣﺘﻰ ﻻ ﻳﻘﻌﻮﺍ ﻓﻴﻬﺎ.
ﻭﻣﻦ ﺍﻟﹾﺤِﻜﻤﺔ :ﺇﺭﺷﺎﺩﻫﻢ ﺇﻟﹶﻰ ﻣﺎ ﻳﻌﻤﻠﻮﻧﻪ ﻣﻌﻬﺎ.
ﻣﻦ ﺫﻟﻚ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﻟﹶﻴﺄﺗِﻴﻦ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺯﻣﺎﻥﹲ ﻻ
ﻳﺒﺎﻟِﻲ ﺍﻟﹾﻤﺮﺀُ ﺑِﻤﺎ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻤﺎﻝﹶ؛ ﺃﹶﻣِﻦ ﺣﻼﻝٍ ﺃﹶﻡ ﻣِﻦ ﺣﺮﺍﻡٍ.(٤)#
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﻟﹾﺤﺚ ﻋﻠﻰ ﺍﻟﹾﻤﺒﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﺘﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١١٨
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﻓِﻲ ﺑﻘﻴﺔ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺪﺟﺎﻝ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٩٤٧
) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ :ﻓﻀﻞ ﺍﻟﻮﺿﻮﺀ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٢٣
) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٣٠:ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٠٨٣
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ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﻳﻮﺷِﻚ ﺍﻟﹾﻔﹸﺮﺍﺕ ﺃﹶﻥﹾ ﻳﺤﺴِﺮ ﻋﻦ ﻛﹶﻨﺰٍ ﻣِﻦ
ﺫﹶﻫﺐٍ ،ﻓﹶﻤﻦ ﺣﻀﺮﻩ ﻓﹶﻼ ﻳﺄﺧﺬﹾ ﻣِﻨﻪ ﺷﻴﺌﹰﺎ.#
ﻭﻓِﻲ ﺭﻭﺍﻳﺔ$ :ﻗﹶﺎﻝﹶ :ﻳﺤﺴِﺮ ﻋﻦ ﺟﺒﻞٍ ﻣِﻦ ﺫﹶﻫﺐٍ.(١)#
ﻋﻦ ﺟﺒﻴﺮ ﺑﻦِ ﻧﻔﹶﻴﺮٍ ﺍﻟﹾﺤﻀﺮﻣِﻲ ﺃﹶﻧﻪ ﺳﻤِﻊ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﺳﻤﻌﺎﻥﹶ ﺍﻟﹾﻜِﻼﺑِﻲ ﻗﹶﺎﻝﹶ$ :ﺫﹶﻛﹶﺮ
ﺨﻔﱠﺾ ﻓِﻴﻪِ ﻭﺭﻓﱠﻊ ﺣﺘﻰ ﻇﹶﻨﻨﺎﻩ ﻓِﻲ ﻃﹶﺎِﺋﻔﹶﺔِ ﺍﻟﻨﺨﻞِ، ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﺍﻟﺪﺟﺎﻝﹶ ﺫﹶﺍﺕ ﻏﹶﺪﺍﺓٍ ،ﹶﻓ
ﻓﹶﻠﹶﻤﺎ ﺭﺣﻨﺎ ﺇِﻟﹶﻴﻪِ ﻋﺮﻑ ﺫﹶﻟِﻚ ﻓِﻴﻨﺎ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻣﺎ ﺷﺄﹾﻧﻜﹸﻢ؟
ﺨﻔﱠﻀﺖ ﻓِﻴﻪِ ﻭﺭﻓﱠﻌﺖ؛ ﺣﺘﻰ ﻇﹶﻨﻨﺎﻩ ﻗﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺫﹶﻛﹶﺮﺕ ﺍﻟﺪﺟﺎﻝﹶ ﻏﹶﺪﺍﺓﹰ ﹶﻓ
ﻓِﻲ ﻃﹶﺎِﺋﻔﹶﺔِ ﺍﻟﻨﺨﻞِ؟!
ﻓﹶﻘﹶﺎﻝﹶ :ﻏﹶﻴﺮ ﺍﻟﺪﺟﺎﻝِ ﺃﹶﺧﻮﻓﹸﻨِﻲ ﻋﻠﹶﻴﻜﹸﻢ ،ﺇِﻥﹾ ﻳﺨﺮﺝ ﻭﺃﹶﻧﺎ ﻓِﻴﻜﹸﻢ ﻓﹶﺄﹶﻧﺎ ﺣﺠِﻴﺠﻪ ﺩﻭﻧﻜﹸﻢ ،ﻭﺇِﻥﹾ
ﻳﺨﺮﺝ ﻭﻟﹶﺴﺖ ﻓِﻴﻜﹸﻢ؛ ﻓﹶﺎﻣﺮﺅ ﺣﺠِﻴﺞ ﻧﻔﹾﺴِﻪِ ،ﻭﺍﻟﻠﱠﻪ ﺧﻠِﻴﻔﹶﺘِﻲ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻣﺴﻠِﻢٍ ،ﺇِﻧﻪ ﺷﺎﺏ ﻗﹶﻄﹶﻂﹲ،
ﻋﻴﻨﻪ ﻃﹶﺎﻓِﺌﹶﺔﹲ ﻛﹶﺄﹶﻧﻲ ﺃﹸﺷﺒﻬﻪ ﺑِﻌﺒﺪِ ﺍﻟﹾﻌﺰﻯ ﺑﻦِ ﻗﹶﻄﹶﻦٍ ،ﻓﹶﻤﻦ ﺃﹶﺩﺭﻛﹶﻪ ﻣِﻨﻜﹸﻢ ﻓﹶﻠﹾﻴﻘﹾﺮﺃ ﻋﻠﹶﻴﻪِ ﻓﹶﻮﺍﺗِﺢ ﺳﻮﺭﺓِ
ﺍﻟﹾﻜﹶﻬﻒِ ،ﺇِﻧﻪ ﺧﺎﺭِﺝ ﺧﻠﱠﺔﹰ ﺑﻴﻦ ﺍﻟﺸﺄﻡِ ﻭﺍﻟﹾﻌِﺮﺍﻕِ ،ﻓﹶﻌﺎﺙﹶ ﻳﻤِﻴﻨﺎ ،ﻭﻋﺎﺙﹶ ﺷِﻤﺎﻻﹰ ،ﻳﺎ ﻋِﺒﺎﺩ ﺍﻟﻠﱠﻪِ ﻓﹶﺎﺛﹾﺒﺘﻮﺍ.
ﻗﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻭﻣﺎ ﻟﹶﺒﺜﹸﻪ ﻓِﻲ ﺍﻷَﺭﺽِ؟
ﻗﹶﺎﻝﹶ :ﺃﹶﺭﺑﻌﻮﻥﹶ ﻳﻮﻣﺎ :ﻳﻮﻡ ﻛﹶﺴﻨﺔٍ ،ﻭﻳﻮﻡ ﻛﹶﺸﻬﺮٍ ،ﻭﻳﻮﻡ ﻛﹶﺠﻤﻌﺔٍ ،ﻭﺳﺎﺋِﺮ ﺃﹶﻳﺎﻣِﻪِ ﻛﹶﺄﹶﻳﺎﻣِﻜﹸﻢ.
ﻗﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻓﹶﺬﹶﻟِﻚ ﺍﻟﹾﻴﻮﻡ ﺍﻟﱠﺬِﻱ ﻛﹶﺴﻨﺔٍ ﺃﹶﺗﻜﹾﻔِﻴﻨﺎ ﻓِﻴﻪِ ﺻﻼﺓﹸ ﻳﻮﻡٍ؟
ﻗﹶﺎﻝﹶ :ﻻ ،ﺍﻗﹾﺪﺭﻭﺍ ﻟﹶﻪ ﻗﹶﺪﺭﻩ.
ﻗﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﻭﻣﺎ ﺇِﺳﺮﺍﻋﻪ ﻓِﻲ ﺍﻷَﺭﺽِ؟
ﻗﹶﺎﻝﹶ :ﻛﹶﺎﻟﹾﻐﻴﺚِ ﺍﺳﺘﺪﺑﺮﺗﻪ ﺍﻟﺮﻳﺢ ،ﻓﹶﻴﺄﺗِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻡِ ﻓﹶﻴﺪﻋﻮﻫﻢ؛ ﻓﹶﻴ ﺆﻣِﻨﻮﻥﹶ ﺑِﻪِ ،ﻭﻳﺴﺘﺠِﻴﺒﻮﻥﹶ
ﻟﹶﻪ ،ﻓﹶﻴﺄﻣﺮ ﺍﻟﺴﻤﺎﺀَ ﻓﹶﺘﻤﻄِﺮ ﻭﺍﻷَﺭﺽ ﻓﹶﺘﻨﺒِﺖ ،ﻓﹶﺘﺮﻭﺡ ﻋﻠﹶﻴﻬِﻢ ﺳﺎﺭِﺣﺘﻬﻢ ﺃﹶﻃﹾﻮﻝﹶ ﻣﺎ ﻛﹶﺎﻧﺖ ﺫﹸﺭﺍ،
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﺧﺮﻭﺝ ﺍﻟﻨﺎﺭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧١١٩ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ
ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﻳﺤﺴﺮ ﺍﻟﻔﺮﺍﺕ ﻋﻦ ﺟﺒﻞ ﻣﻦ ﺫﻫﺐ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٨٩٤
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ﻭﺃﹶﺳﺒﻐﻪ ﺿﺮﻭﻋﺎ ،ﻭﺃﹶﻣﺪﻩ ﺧﻮﺍﺻِﺮ ،ﺛﹸﻢ ﻳﺄﺗِﻲ ﺍﻟﹾﻘﹶﻮﻡ ﻓﹶﻴﺪﻋﻮﻫﻢ؛ ﻓﹶﻴﺮﺩﻭﻥﹶ ﻋﻠﹶﻴﻪِ ﻗﹶﻮﻟﹶﻪ ،ﻓﹶﻴﻨﺼﺮِﻑ
ﻋﻨﻬﻢ ،ﻓﹶﻴﺼﺒِﺤﻮﻥﹶ ﻣﻤﺤِﻠِﲔ ﻟﹶﻴﺲ ﺑِﺄﹶﻳﺪِﻳﻬِﻢ ﺷﻲﺀٌ ﻣِﻦ ﺃﹶﻣﻮﺍﻟِﻬِﻢ ،ﻭﻳﻤﺮ ﺑِﺎﻟﹾﺨﺮِﺑﺔِ ﻓﹶﻴﻘﹸﻮﻝﹸ ﻟﹶﻬﺎ :ﺃﹶﺧﺮِﺟِﻲ
ﻛﹸﻨﻮﺯﻙِ .ﻓﹶﺘﺘﺒﻌﻪ ﻛﹸﻨﻮﺯﻫﺎ ﻛﹶﻴﻌﺎﺳِﻴﺐِ ﺍﻟﻨﺤﻞِ ،ﺛﹸﻢ ﻳﺪﻋﻮ ﺭﺟﻼﹰ ﻣﻤﺘﻠِﺌﹰﺎ ﺷﺒﺎﺑﺎ ،ﻓﹶﻴﻀﺮِﺑﻪ ﺑِﺎﻟﺴﻴﻒِ،
ﻓﹶﻴﻘﹾﻄﹶﻌﻪ ﺟﺰﻟﹶﺘﻴﻦِ ﺭﻣﻴﺔﹶ ﺍﻟﹾﻐﺮﺽِ ،ﺛﹸﻢ ﻳﺪﻋﻮﻩ ﻓﹶﻴﻘﹾﺒِﻞﹸ ﻭﻳﺘﻬﻠﱠﻞﹸ ﻭﺟﻬﻪ ﻳﻀﺤﻚ ،ﻓﹶﺒﻴﻨﻤﺎ ﻫﻮ ﻛﹶﺬﹶﻟِﻚ؛ ﺇِﺫﹾ
ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺴِﻴﺢ ﺑﻦ ﻣﺮﻳﻢ ،ﻓﹶﻴﻨﺰِﻝﹸ ﻋِﻨﺪ ﺍﻟﹾﻤﻨﺎﺭﺓِ ﺍﻟﹾﺒﻴﻀﺎﺀِ ﺷﺮﻗِﻲ ﺩِﻣﺸﻖ ﺑﻴﻦ ﻣﻬﺮﻭﺩﺗﻴﻦِ ،ﻭﺍﺿِﻌﺎ
ﻛﹶﻔﱠﻴﻪِ ﻋﻠﹶﻰ ﺃﹶﺟﻨِﺤﺔِ ﻣﻠﹶﻜﹶﻴﻦِ ﺇِﺫﹶﺍ ﻃﹶﺄﻃﹶﺄﹶ ﺭﺃﺳﻪ ﻗﹶﻄﹶﺮ ،ﻭﺇِﺫﹶﺍ ﺭﻓﹶﻌﻪ ﺗﺤﺪﺭ ﻣِﻨﻪ ﺟﻤﺎﻥﹲ ﻛﹶﺎﻟﻠﱡﺆﻟﹸﺆِ ،ﻓﹶﻼ ﻳﺤِﻞﱡ
ﻟِﻜﹶﺎﻓِﺮٍ ﻳﺠِﺪ ﺭِﻳﺢ ﻧﻔﹶﺴِﻪِ ﺇِﻻﱠ ﻣﺎﺕ ،ﻭﻧﻔﹶﺴﻪ ﻳﻨﺘﻬِﻲ ﺣﻴﺚﹸ ﻳﻨﺘﻬِﻲ ﻃﹶﺮﻓﹸﻪ ،ﻓﹶﻴﻄﹾﻠﹸﺒﻪ ﺣﺘﻰ ﻳﺪﺭِﻛﹶﻪ ﺑِﺒﺎﺏِ
ﻟﹸﺪ ﻓﹶﻴﻘﹾﺘﻠﹸﻪ ،ﺛﹸﻢ ﻳﺄﹾﺗِﻲ ﻋِﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻗﹶﻮﻡ ﻗﹶﺪ ﻋﺼﻤﻬﻢ ﺍﻟﻠﱠﻪ ﻣِﻨﻪ ،ﻓﹶﻴﻤﺴﺢ ﻋﻦ ﻭﺟﻮﻫِﻬِﻢ،
ﻭﻳﺤﺪﺛﹸﻬﻢ ﺑِﺪﺭﺟﺎﺗِﻬِﻢ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ،ﻓﹶﺒﻴﻨﻤﺎ ﻫﻮ ﻛﹶﺬﹶﻟِﻚ ﺇِﺫﹾ ﺃﹶﻭﺣﻰ ﺍﻟﻠﱠﻪ ﺇِﻟﹶﻰ ﻋِﻴﺴﻰ :ﺇِﻧﻲ ﻗﹶﺪ ﺃﹶﺧﺮﺟﺖ
ﻋِﺒﺎﺩﺍ ﻟِﻲ ﻻ ﻳﺪﺍﻥِ ﻷَﺣﺪٍ ﺑِﻘِﺘﺎﻟِﻬِﻢ؛ ﻓﹶﺤﺮﺯ ﻋِﺒﺎﺩِﻱ ﺇِﻟﹶﻰ ﺍﻟﻄﱡﻮﺭِ ،ﻭﻳﺒﻌﺚﹸ ﺍﻟﻠﱠﻪ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﻫﻢ
ﻣِﻦ ﻛﹸﻞﱢ ﺣﺪﺏٍ ﻳﻨﺴِﻠﹸﻮﻥﹶ ،ﻓﹶﻴﻤﺮ ﺃﹶﻭﺍﺋِﻠﹸﻬﻢ ﻋﻠﹶﻰ ﺑﺤﻴﺮﺓِ ﻃﹶﺒﺮِﻳﺔﹶ ﻓﹶﻴﺸﺮﺑﻮﻥﹶ ﻣﺎ ﻓِﻴﻬﺎ ،ﻭﻳﻤﺮ ﺁﺧِﺮﻫﻢ؛
ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﺑِﻬﺬِﻩِ ﻣﺮﺓﹰ ﻣﺎﺀٌ -ﻭﻓِﻲ ﺭﻭﺍﻳﺔ :ﺛﹸﻢ ﻳﺴِﲑﻭﻥﹶ ﺣﺘﻰ ﻳﻨﺘﻬﻮﺍ ﺇِﻟﹶﻰ ﺟﺒﻞِ ﺍﻟﹾﺨﻤﺮِ -
ﻭﻫﻮ ﺟﺒﻞﹸ ﺑﻴﺖِ ﺍﻟﹾﻤﻘﹾﺪِﺱِ ،-ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻟﹶﻘﹶﺪ ﻗﹶﺘﻠﹾﻨﺎ ﻣﻦ ﻓِﻲ ﺍﻷَﺭﺽِ ﻫﻠﹸﻢ ﻓﹶﻠﹾﻨﻘﹾﺘﻞﹾ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ،
ﻓﹶﻴﺮﻣﻮﻥﹶ ﺑِﻨﺸﺎﺑِﻬِﻢ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ؛ ﻓﹶﻴﺮﺩ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﻧﺸﺎﺑﻬﻢ ﻣﺨﻀﻮﺑﺔﹰ ﺩﻣﺎ.-
ﻭﻳﺤﺼﺮ ﻧﺒِﻲ ﺍﻟﻠﱠﻪِ ﻋِﻴﺴﻰ ﻭﺃﹶﺻﺤﺎﺑﻪ ﺣﺘﻰ ﻳﻜﹸﻮﻥﹶ ﺭﺃﺱ ﺍﻟﺜﱠﻮﺭِ ﻷَﺣﺪِﻫِﻢ ﺧﻴﺮﺍ ﻣِﻦ ﻣِﺎﺋﹶﺔِ ﺩِﻳﻨﺎﺭٍ
ﻷَﺣﺪِﻛﹸﻢ ﺍﻟﹾﻴﻮﻡ ،ﻓﹶﻴﺮﻏﹶﺐ ﻧﺒِﻲ ﺍﻟﻠﱠﻪِ ﻋِﻴﺴﻰ ﻭﺃﹶﺻﺤﺎﺑﻪ؛ ﻓﹶﻴﺮﺳِﻞﹸ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﻨﻐﻒ ﻓِﻲ ﺭِﻗﹶﺎﺑِﻬِﻢ،
ﻓﹶﻴﺼﺒِﺤﻮﻥﹶ ﻓﹶﺮﺳﻰ ﻛﹶﻤﻮﺕِ ﻧﻔﹾﺲٍ ﻭﺍﺣِﺪﺓٍ ،ﺛﹸﻢ ﻳﻬﺒِﻂﹸ ﻧﺒِﻲ ﺍﻟﻠﱠﻪِ ﻋِﻴﺴﻰ ﻭﺃﹶﺻﺤﺎﺑﻪ ﺇِﻟﹶﻰ ﺍﻷَﺭﺽِ ،ﻓﹶﻼ
ﻳﺠِﺪﻭﻥﹶ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻮﺿِﻊ ﺷِﺒﺮٍ ﺇِﻻﱠ ﻣﻸَﻩ ﺯﻫﻤﻬﻢ ﻭﻧﺘﻨﻬﻢ ،ﻓﹶﻴﺮﻏﹶﺐ ﻧﺒِﻲ ﺍﻟﻠﱠﻪِ ﻋِﻴﺴﻰ ﻭﺃﹶﺻﺤﺎﺑﻪ
ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ،ﻓﹶﻴﺮﺳِﻞﹸ ﺍﻟﻠﱠﻪ ﻃﹶﻴﺮﺍ ﻛﹶﺄﹶﻋﻨﺎﻕِ ﺍﻟﹾﺒﺨﺖِ ﻓﹶﺘﺤﻤِﻠﹸﻬﻢ ﻓﹶﺘﻄﹾﺮﺣﻬﻢ ﺣﻴﺚﹸ ﺷﺎﺀَ ﺍﻟﻠﱠﻪ ،ﺛﹸﻢ ﻳﺮﺳِﻞﹸ ﺍﻟﻠﱠﻪ
ﻣﻄﹶﺮﺍ ﻻ ﻳﻜﹸﻦ ﻣِﻨﻪ ﺑﻴﺖ ﻣﺪﺭٍ ﻭﻻ ﻭﺑﺮٍ ،ﻓﹶﻴﻐﺴِﻞﹸ ﺍﻷَﺭﺽ ﺣﺘﻰ ﻳﺘﺮﻛﹶﻬﺎ ﻛﹶﺎﻟﺰﻟﹶﻔﹶﺔِ ،ﺛﹸﻢ ﻳﻘﹶﺎﻝﹸ ﻟِﻸَﺭﺽِ
ﺃﹶﻧﺒِﺘِﻲ ﺛﹶﻤﺮﺗﻚِ ،ﻭﺭﺩﻱ ﺑﺮﻛﹶﺘﻚِ ،ﻓﹶﻴﻮﻣﺌِﺬٍ ﺗﺄﻛﹸﻞﹸ ﺍﻟﹾﻌِﺼﺎﺑﺔﹸ ﻣِﻦ ﺍﻟﺮﻣﺎﻧﺔِ ﻭﻳﺴﺘﻈِﻠﱡﻮﻥﹶ ﺑِﻘِﺤﻔِﻬﺎ ،ﻭﻳﺒﺎﺭﻙ
ﻓِﻲ ﺍﻟﺮﺳﻞِ؛ ﺣﺘﻰ ﺃﹶﻥﱠ ﺍﻟﻠﱢﻘﹾﺤﺔﹶ ﻣِﻦ ﺍﻹِﺑِﻞِ ﻟﹶﺘﻜﹾﻔِﻲ ﺍﻟﹾﻔِﺌﹶﺎﻡ ﻣِﻦ ﺍﻟﻨﺎﺱِ ،ﻭﺍﻟﻠﱢﻘﹾﺤﺔﹶ ﻣِﻦ ﺍﻟﹾﺒﻘﹶﺮِ ﻟﹶﺘﻜﹾﻔِﻲ
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ﺍﻟﹾﻘﹶﺒِﻴﻠﹶﺔﹶ ﻣِﻦ ﺍﻟﻨﺎﺱِ ،ﻭﺍﻟﻠﱢﻘﹾﺤﺔﹶ ﻣِﻦ ﺍﻟﹾﻐﻨﻢِ ﻟﹶﺘﻜﹾﻔِﻲ ﺍﻟﹾﻔﹶﺨِﺬﹶ ﻣِﻦ ﺍﻟﻨﺎﺱِ ،ﻓﹶﺒﻴﻨﻤﺎ ﻫﻢ ﻛﹶﺬﹶﻟِﻚ ﺇِﺫﹾ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ
ﺭِﻳﺤﺎ ﻃﹶﻴﺒﺔﹰ ﻓﹶﺘﺄﺧﺬﹸﻫﻢ ﺗﺤﺖ ﺁﺑﺎ ِﻃﻬِﻢ ،ﻓﹶﺘﻘﹾﺒِﺾ ﺭﻭﺡ ﻛﹸﻞﱢ ﻣﺆﻣِﻦٍ ﻭﻛﹸﻞﱢ ﻣﺴﻠِﻢٍ ،ﻭﻳﺒﻘﹶﻰ ﺷِﺮﺍﺭ ﺍﻟﻨﺎﺱِ
ﻳﺘﻬﺎﺭﺟﻮﻥﹶ ﻓِﻴﻬﺎ ﺗﻬﺎﺭﺝ ﺍﻟﹾﺤﻤﺮِ؛ ﻓﹶﻌﻠﹶﻴﻬِﻢ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ.(١)#
ﻋﻦ ﺑﺴﺮ ﺑﻦ ﻋﺒﻴﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤﻀﺮﻣِﻲ ﻗﹶﺎﻝﹶ :ﺣﺪﺛﹶﻨِﻲ ﺃﹶﺑﻮ ﺇِﺩﺭِﻳﺲ ﺍﻟﹾﺨﻮﻻﻧِﻲ :ﺃﹶﻧﻪ ﺳﻤِﻊ
ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦ ﺍﻟﹾﻴﻤﺎﻥِ ﻳﻘﹸﻮﻝﹸ$ :ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻳﺴﺄﹶﻟﹸﻮﻥﹶ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋﻦ ﺍﻟﹾﺨﻴﺮِ ،ﻭﻛﹸﻨﺖ ﺃﹶﺳﺄﹶﻟﹸﻪ
ﻋﻦ ﺍﻟﺸﺮ ﻣﺨﺎﻓﹶﺔﹶ ﺃﹶﻥﹾ ﻳﺪﺭِﻛﹶﻨِﻲ ..
ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺇِﻧﺎ ﻛﹸﻨﺎ ﻓِﻲ ﺟﺎﻫِﻠِﻴﺔٍ ﻭﺷﺮ ،ﻓﹶﺠﺎﺀَﻧﺎ ﺍﻟﻠﱠﻪ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ؛ ﻓﹶﻬﻞﹾ
ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ﻣِﻦ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ.
ﻗﹸﻠﹾﺖ :ﻭﻫﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﺸﺮ ﻣِﻦ ﺧﻴﺮٍ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﻭﻓِﻴﻪِ ﺩﺧﻦ.
ﻗﹸﻠﹾﺖ :ﻭﻣﺎ ﺩﺧﻨﻪ؟
ﻗﹶﺎﻝﹶ :ﻗﹶﻮﻡ ﻳﻬﺪﻭﻥﹶ ﺑِﻐﻴﺮِ ﻫﺪﻳِﻲ ،ﺗﻌﺮِﻑ ﻣِﻨﻬﻢ ﻭﺗﻨﻜِﺮ.
ﻗﹸﻠﹾﺖ :ﻓﹶﻬﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﹾﺨﻴﺮِ ﻣِﻦ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﺩﻋﺎﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﺑﻮﺍﺏِ ﺟﻬﻨﻢ ،ﻣﻦ ﺃﹶﺟﺎﺑﻬﻢ ﺇِﻟﹶﻴﻬﺎ ﻗﹶﺬﹶﻓﹸﻮﻩ ﻓِﻴﻬﺎ.
ﻗﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺻِﻔﹾﻬﻢ ﻟﹶﻨﺎ؟
ﻓﹶﻘﹶﺎﻝﹶ :ﻫﻢ ﻣِﻦ ﺟِﻠﹾﺪﺗِﻨﺎ ،ﻭﻳﺘﻜﹶﻠﱠﻤﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨﺘِﻨﺎ).(٢
ﻗﹸﻠﹾﺖ :ﻓﹶﻤﺎ ﺗﺄﻣﺮﻧِﻲ ﺇِﻥﹾ ﺃﹶﺩﺭﻛﹶﻨِﻲ ﺫﹶﻟِﻚ؟
ﻗﹶﺎﻝﹶ :ﺗﻠﹾﺰﻡ ﺟﻤﺎﻋﺔﹶ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭِﺇﻣﺎﻣﻬﻢ.
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﺫﻛﺮ ﺍﻟﺪﺟﺎﻝ ﻭﺻﻔﺘﻪ ﻭﻣﺎ ﻣﻌﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٩٣٧
ﺠﻤﺎﻋﺔ ،ﻓﻬﺬﺍ ﺳﺒﻴﻞ ﺍﻟﻨﺠﺎﺓ
) (٢ﻗﻒ ﻋﻠﻰ ﺻﻔﺔ ﺩﻋﺎﺓ ﺍﻟﻀﻼﻟﺔ ،ﻭﺍﻟﺮﺳﻮﻝ ﻳﺪﻋﻮ ﺍﻟﹾﻤﺴﻠﻤﲔ ﺇﺫﺍ ﻛﺜﺮ ﻫﺆﻻﺀ ﺑﻠﺰﻭﻡ ﺍﻟﹾ
ﻣﻦ ﻓﺘﻨﺔ ﻫﺆﻻﺀ ،ﻻ ﺗﻜﻔﲑ ﺍﻟﹾﺤﻜﺎﻡ ،ﻭﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ،ﻭﺷﺤﻦ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺿﺪﻫﻢ.
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ﻗﹸﻠﹾﺖ :ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻬﻢ ﺟﻤﺎﻋﺔﹲ ﻭﻻ ﺇِﻣﺎﻡ؟
ﻗﹶﺎﻝﹶ :ﻓﹶﺎﻋﺘﺰِﻝﹾ ﺗِﻠﹾﻚ ﺍﻟﹾﻔِﺮﻕ ﻛﹸﻠﱠﻬﺎ ،ﻭﻟﹶﻮ ﺃﹶﻥﹾ ﺗﻌﺾ ﺑِﺄﹶﺻﻞِ ﺷﺠﺮﺓٍ ﺣﺘﻰ ﻳﺪﺭِﻛﹶﻚ ﺍﻟﹾﻤﻮﺕ
ﻭﺃﹶﻧﺖ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ.(١)#
ﻋﻦ ﺃﹶﺑِﻲ ﺳﻼﱠﻡٍ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺣﺬﹶﻳﻔﹶﺔﹸ ﺑﻦ ﺍﻟﹾﻴﻤﺎﻥِ$ :ﻗﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺇِﻧﺎ ﻛﹸﻨﺎ ﺑِﺸﺮ،
ﹶﻓﺠﺎﺀَ ﺍﻟﻠﱠﻪ ﺑِﺨﻴﺮٍ ﻓﹶﻨﺤﻦ ﻓِﻴﻪِ؛ ﻓﹶﻬﻞﹾ ﻣِﻦ ﻭﺭﺍﺀِ ﻫﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ.
ﻗﹸﻠﹾﺖ :ﻫﻞﹾ ﻭﺭﺍﺀَ ﺫﹶﻟِﻚ ﺍﻟﺸﺮ ﺧﻴﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ.
ﻗﹸﻠﹾﺖ :ﻓﹶﻬﻞﹾ ﻭﺭﺍﺀَ ﺫﹶﻟِﻚ ﺍﻟﹾﺨﻴﺮِ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ.
ﻗﹸﻠﹾﺖ :ﻛﹶﻴﻒ؟
ﻗﹶﺎﻝﹶ :ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪِﻱ ﺃﹶﺋِﻤﺔﹲ ﻻ ﻳﻬﺘﺪﻭﻥﹶ ﺑِﻬﺪﺍﻱ ،ﻭﻻ ﻳﺴﺘﻨﻮﻥﹶ ﺑِﺴﻨﺘِﻲ ،ﻭﺳﻴﻘﹸﻮﻡ ﻓِﻴﻬِﻢ ﺭِﺟﺎﻝﹲ
ﻗﹸﻠﹸﻮﺑﻬﻢ ﻗﹸﻠﹸﻮﺏ ﺍﻟﺸﻴﺎﻃِﲔِ ﻓِﻲ ﺟﺜﹾﻤﺎﻥِ ﺇِﻧﺲٍ.
ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﺖ :ﻛﹶﻴﻒ ﺃﹶﺻﻨﻊ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺇِﻥﹾ ﺃﹶﺩﺭﻛﹾﺖ ﺫﹶﻟِﻚ؟
ﻗﹶﺎﻝﹶ :ﺗﺴﻤﻊ ﻭﺗﻄِﻴﻊ ﻟِﻸَﻣِﲑِ ،ﻭﺇِﻥﹾ ﺿﺮِﺏ ﻇﹶﻬﺮﻙ ،ﻭﺃﹸﺧِﺬﹶ ﻣﺎﻟﹸﻚ؛ ﻓﹶﺎﺳﻤﻊ ﻭﺃﹶﻃِﻊ.(٢)#
ﻋﻦ ﺧﺎﻟِﺪِ ﺑﻦِ ﺧﺎﻟِﺪٍ ﺍﻟﹾﻴﺸﻜﹸﺮِﻱ ﻗﹶﺎﻝﹶ$ :ﺧﺮﺟﺖ ﺯﻣﺎﻥﹶ ﻓﹸﺘِﺤﺖ ﺗﺴﺘﺮ ﺣﺘﻰ ﻗﹶﺪِﻣﺖ
ﺴﺠِﺪ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻧﺎ ﺑِﺤﻠﹾﻘﹶﺔٍ ﻓِﻴﻬﺎ ﺭﺟﻞﹲ ﺻﺪﻉ ﻣِﻦ ﺍﻟﺮﺟﺎﻝِ ،ﺣﺴﻦ ﺍﻟﱠﺜﻐﺮِ، ﺍﻟﹾﻜﹸﻮﻓﹶﺔﹶ ،ﻓﹶﺪﺧﻠﹾﺖ ﺍﻟﹾﻤ
ﻳﻌﺮﻑ ﻓِﻴﻪِ ﺃﹶﻧﻪ ﻣِﻦ ﺭِﺟﺎﻝِ ﺃﹶﻫﻞِ ﺍﻟﹾﺤِﺠﺎﺯِ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹸﻠﹾﺖ :ﻣﻦِ ﺍﻟﺮﺟﻞﹸ؟
ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﻘﹶﻮﻡ :ﺃﹶﻭ ﻣﺎ ﺗﻌﺮِﻓﹸﻪ؟! ﻓﹶﻘﹸﻠﹾﺖ :ﻻ.
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦٠٦ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ
ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ ﻣﻼﺯﻣﺔ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘﻦ ).(١٨٤٧
) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﻣﻼﺯﻣﺔ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘﻦ ).(١٨٤٧
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ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻫﺬﹶﺍ ﺣﺬﹶﻳﻔﹶﺔﹸ ﺑﻦ ﺍﻟﹾﻴﻤﺎﻥِ ﺻﺎﺣِﺐ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج.
ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﻌﺪﺕ ﻭﺣﺪﺙﹶ ﺍﻟﹾﻘﹶﻮﻡ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﻛﹶﺎﻧﻮﺍ ﻳﺴﺄﹶﻟﹸﻮﻥﹶ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋﻦِ
ﺍﻟﹾﺨﻴﺮِ ،ﻭﻛﹸﻨﺖ ﺃﹶﺳﺄﹶﻟﹸﻪ ﻋﻦ ﺍﻟﺸﺮ ،ﻓﹶﺄﹶﻧﻜﹶﺮ ﺫﹶﻟِﻚ ﺍﻟﹾﻘﹶﻮﻡ ﻋﻠﹶﻴﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻢ :ﺇِﻧﻲ ﺳﺄﹸﺧﺒِﺮﻛﹸﻢ
ﺑِﻤﺎ ﺃﹶﻧﻜﹶﺮﺗﻢ ﻣِﻦ ﺫﹶﻟِﻚ:
ﺟﺎﺀَ ﺍﻹِﺳﻼﻡ ﺣِﲔ ﺟﺎﺀَ ،ﹶﻓﺠﺎﺀَ ﺃﹶﻣﺮ ﻟﹶﻴﺲ ﻛﹶﺄﹶﻣﺮِ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ،ﻭﻛﹸﻨﺖ ﻗﹶﺪ ﺃﹸﻋﻄِﻴﺖ ﻓِﻲ
ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓﹶﻬﻤﺎ ،ﻓﹶﻜﹶﺎﻥﹶ ﺭِﺟﺎﻝﹲ ﻳﺠِﻴﺌﹸﻮﻥﹶ ﻓﹶﻴﺴﺄﹶﻟﹸﻮﻥﹶ ﻋﻦِ ﺍﻟﹾﺨﻴﺮِ ،ﻓﹶﻜﹸﻨﺖ ﺃﹶﺳﺄﹶﻟﹸﻪ ﻋﻦ ﺍﻟﺸﺮ،
ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ﺷﺮ ،ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻪ ﺷﺮ؟
ﻓﹶﻘﹶﺎﻝﹶ :ﻧﻌﻢ.
ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﺖ :ﻓﹶﻤﺎ ﺍﻟﹾﻌِﺼﻤﺔﹸ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ؟
ﻗﹶﺎﻝﹶ :ﺍﻟﺴﻴﻒ.
ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﺖ :ﻭﻫﻞﹾ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﺴﻴﻒِ ﺑﻘِﻴﺔﹲ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﺗﻜﹸﻮﻥﹶ ﺇِﻣﺎﺭﺓﹲ ﻋﻠﹶﻰ ﺃﹶﻗﹾﺬﹶﺍﺀٍ ،ﻭﻫﺪﻧﺔﹲ ﻋﻠﹶﻰ ﺩﺧﻦٍ.
ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﺖ :ﺛﹸﻢ ﻣﺎﺫﹶﺍ؟
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﺗﻨﺸﺄﹸ ﺩﻋﺎﺓﹸ ﺍﻟﻀﻼﻟﹶﺔِ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻟِﻠﱠﻪِ ﻳﻮﻣﺌِﺬٍ ﻓِﻲ ﺍﻷَﺭﺽِ ﺧﻠِﻴﻔﹶﺔﹲ ﺟﻠﹶﺪ ﻇﹶﻬﺮﻙ ،ﻭﺃﹶﺧﺬﹶ
ﻣﺎﻟﹶﻚ ﻓﹶﺎﻟﹾﺰﻣﻪ؛ ﻭﺇِﻻﱠ ﻓﹶﻤﺖ ﻭﺃﹶﻧﺖ ﻋﺎﺽ ﻋﻠﹶﻰ ﺟِﺬﹾﻝِ ﺷﺠﺮﺓٍ.
ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﺖ :ﺛﹸﻢ ﻣﺎﺫﹶﺍ؟
ﻗﹶﺎﻝﹶ :ﻳﺨﺮﺝ ﺍﻟﺪﺟﺎﻝﹸ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻣﻌﻪ ﻧﻬﺮ ﻭﻧﺎﺭ ،ﻣﻦ ﻭﻗﹶﻊ ﻓِﻲ ﻧﺎﺭِﻩِ؛ ﻭﺟﺐ ﺃﹶﺟﺮﻩ ،ﻭﺣﻂﱠ
ﻭِﺯﺭﻩ ،ﻭﻣﻦ ﻭﻗﹶﻊ ﻓِﻲ ﻧﻬﺮِﻩِ؛ ﻭﺟﺐ ﻭِﺯﺭﻩ ،ﻭﺣﻂﱠ ﺃﹶﺟﺮﻩ.
ﻗﹶﺎﻝﹶ :ﻗﹸﻠﹾﺖ :ﺛﹸﻢ ﻣﺎﺫﹶﺍ؟
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﻳﻨﺘﺞ ﺍﻟﹾﻤﻬﺮ ﻓﹶﻼ ﻳﺮﻛﹶﺐ ،ﺣﺘﻰ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ.#
$ﺍﻟﺼﺪﻉ #ﻣﻦ ﺍﻟﺮﺟﺎﻝ :ﺍﻟﻀﺮﺏ.
ﻭﻗﹶﻮﻟﹸﻪ$ :ﻓﹶﻤﺎ ﺍﻟﹾﻌِﺼﻤﺔﹸ ﻣِﻨﻪ؟ ﻗﹶﺎﻝﹶ :ﺍﻟﺴﻴﻒ .#ﻛﹶﺎﻥﹶ ﻗﹶﺘﺎﺩﺓﹸ ﻳﻀﻌﻪ ﻋﻠﹶﻰ ﺍﻟﺮﺩﺓِ ﺍﻟﱠﺘِﻲ
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ﻛﹶﺎﻧﺖ ﻓِﻲ ﺯﻣﻦِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ.
ﻭﻗﹶﻮﻟﹸﻪ$ :ﺇِﻣﺎﺭﺓﹲ ﻋﻠﹶﻰ ﺃﹶﻗﹾﺬﹶﺍﺀٍ ﻭﻫﺪﻧﺔﹲ #ﻳﻘﹸﻮﻝﹸ :ﺻﻠﹾﺢ.
ﻭﻗﹶﻮﻟﹸﻪ$ :ﻋﻠﹶﻰ ﺩﺧﻦٍ .#ﻳﻘﹸﻮﻝﹸ :ﻋﻠﹶﻰ ﺿﻐﺎﺋِﻦ.(١)#
ﻋﻦ ﺍﺑﻦِ ﺍﻟﹾﻤﺴﻴﺐِ ،ﻭﺃﹶﺑِﻲ ﺳﻠﹶﻤﺔﹶ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ :ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﻫﺮﻳﺮﺓﹶ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ
ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﺳﺘﻜﹸﻮﻥﹸ ﻓِﺘﻦ ،ﺍﻟﹾﻘﹶﺎﻋِﺪ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺋِﻢِ ،ﻭﺍﻟﹾﻘﹶﺎﺋِﻢ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﹾﻤﺎﺷِﻲ،
ﻭﺍﻟﹾﻤﺎﺷِﻲ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﺴﺎﻋِﻲ ،ﻭﻣﻦ ﻳﺸﺮِﻑ ﻟﹶﻬﺎ ﺗﺴﺘﺸﺮِﻓﹾﻪ ،ﻭﻣﻦ ﻭﺟﺪ ﻣﻠﹾﺠﺄﹰ ﺃﹶﻭ ﻣﻌﺎﺫﹰﺍ؛ ﻓﹶﻠﹾﻴﻌﺬﹾ
ﺑِﻪِ.(٢)#
ﻋﻦ ﺑﺴﺮِ ﺑﻦِ ﺳﻌِﻴﺪٍ :ﺃﹶﻥﱠ ﺳﻌﺪ ﺑﻦ ﺃﹶﺑِﻲ ﻭﻗﱠﺎﺹٍ ﻗﹶﺎﻝﹶ ﻋِﻨﺪ ﻓِﺘﻨﺔِ ﻋﺜﹾﻤﺎﻥﹶ ﺑﻦِ ﻋﻔﱠﺎﻥﹶ:
ﺃﹶﺷﻬﺪ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﺇِﻧﻬﺎ ﺳﺘﻜﹸﻮﻥﹸ ﻓِﺘﻨﺔﹲ ﺍﻟﹾﻘﹶﺎﻋِﺪ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺋِﻢِ ،ﻭﺍﻟﹾﻘﹶﺎﺋِﻢ ﺧﻴﺮ
ﻣِﻦ ﺍﻟﹾﻤﺎﺷِﻲ ،ﻭﺍﻟﹾﻤﺎﺷِﻲ ﺧﻴﺮ ﻣِﻦ ﺍﻟﺴﺎﻋِﻲ .ﻗﹶﺎﻝﹶ :ﺃﹶﻓﹶﺮﺃﹶﻳﺖ ﺇِﻥﹾ ﺩﺧﻞﹶ ﻋﻠﹶﻲ ﺑﻴﺘِﻲ ،ﻭﺑﺴﻂﹶ ﻳﺪﻩ
ﺇِﻟﹶﻲ ﻟِﻴﻘﹾﺘﻠﹶﻨِﻲ؟ ﻗﹶﺎﻝﹶ :ﻛﹸﻦ ﻛﹶﺎﺑﻦِ ﺁﺩﻡ.(٣)#
ﻋﻦِ ﺍﻟﹾﻌِﺮﺑﺎﺽِ ﺑﻦِ ﺳﺎﺭِﻳﺔﹶ ﻗﹶﺎﻝﹶ$ :ﻭﻋﻈﹶﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﻳﻮﻣﺎ ﺑﻌﺪ ﺻﻼﺓِ ﺍﻟﹾﻐﺪﺍﺓِ ﻣﻮﻋِﻈﹶﺔﹰ
ﺑﻠِﻴﻐﺔﹰ؛ ﺫﹶﺭﻓﹶﺖ ﻣِﻨﻬﺎ ﺍﻟﹾﻌﻴﻮﻥﹸ ،ﻭﻭﺟِﻠﹶﺖ ﻣِﻨﻬﺎ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹲ :ﺇِﻥﱠ ﻫﺬِﻩِ ﻣﻮﻋِﻈﹶﺔﹸ
ﻣﻮﺩﻉٍ ،ﻓﹶﻤﺎﺫﹶﺍ ﺗﻌﻬﺪ ﺇِﻟﹶﻴﻨﺎ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ؟ ﻗﹶﺎﻝﹶ :ﺃﹸﻭﺻِﻴﻜﹸﻢ ﺑِﺘﻘﹾﻮﻯ ﺍﻟﻠﱠﻪِ ،ﻭﺍﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ﻭﺇِﻥﹾ
ﻋﺒﺪ ﺣﺒﺸِﻲ؛ ﻓﹶﺈِﻧﻪ ﻣﻦ ﻳﻌِﺶ ﻣِﻨﻜﹸﻢ ﻳﺮﻯ ﺍﺧﺘِﻼﻓﹰﺎ ﻛﹶﺜِﲑﺍ ،ﻭﺇِﻳﺎﻛﹸﻢ ﻭﻣﺤﺪﺛﹶﺎﺕِ ﺍﻷُﻣﻮﺭِ؛ ﻓﹶﺈِﻧﻬﺎ
) (١ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻓِﻲ ﺍﻟﹾﻤﺴﻨﺪ ) ،(٣٨٦/٥ﻭﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ ،(٢٩٨/١٣-ﻭﻓﻴﻬﺎ ﻣﺘﺎﺑﻌﺔ ﻟﺮﻭﺍﻳﺔ ﺃﺑِﻲ ﺳﻼﻡ،
ﻋﻦ ﺣﺬﻳﻔﺔ ﺍﻟﱠﺘِﻲ ﺃﻋﻠﺖ ﺑﺎﻻﻧﻘﻄﺎﻉ ﺑﲔ ﺃﺑِﻲ ﺳﻼﻡ ﻭﺣﺬﻳﻔﺔ .t
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦٠٢ﻭﻣﺴﻠﻢ
ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﻧﺰﻭﻝ ﺍﻟﻔﺘﻦ ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٨٨٦
) (٣ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ) ،(١٨٦/١ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﻣﺎ ﺟﺎﺀَ ﺳﺘﻜﻮﻥ ﻓﺘﻦ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ
ﺍﻟﻘﺎﺋﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) .(٢١٩٤ﻗﹶﺎﻝﹶ ﺃﺑﻮ ﻋﻴﺴﻰ :ﻫﺬﺍ ﺣﺪﻳﺚﹲ ﺣﺴﻦ .ﻭﺍﻟﹾﺤﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧِﻲ ﻓِﻲ ﺻﺤﻴﺢ
ﺍﻟﹾﺠﺎﻣﻊ ).(٣٦٢٣
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ﺿﻼﻟﹶﺔﹲ ،ﻓﹶﻤﻦ ﺃﹶﺩﺭﻙ ﺫﹶﻟِﻚ ﻣِﻨﻜﹸﻢ؛ ﻓﹶﻌﻠﹶﻴﻪِ ﺑِﺴﻨﺘِﻲ ﻭﺳﻨﺔِ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﺍﻟﹾﻤﻬﺪِﻳﲔ ،ﻋﻀﻮﺍ ﻋﻠﹶﻴﻬﺎ
ﺑِﺎﻟﻨﻮﺍﺟِﺬِ.(١)#
ﻋﻦ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ :tﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﻟﹶﺘﺘﺒِﻌﻦ ﺳﻨﻦ ﻣﻦ ﻗﹶﺒﻠﹶﻜﹸﻢ ﺷِﺒﺮﺍ ﺑِﺸِﺒﺮٍ ،ﻭﺫِﺭﺍﻋﺎ
ﺑِﺬِﺭﺍﻉٍ؛ ﺣﺘﻰ ﻟﹶﻮ ﺳﻠﹶﻜﹸﻮﺍ ﺟﺤﺮ ﺿﺐ ﻟﹶﺴﻠﹶﻜﹾﺘﻤﻮﻩ .ﻗﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ؟
ﻗﹶﺎﻝﹶ :ﻓﹶﻤﻦ.(٢)#!!
ﺃﻻﱠ ﻳﺒﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﻣﺎ ﻻ ﺗﺒﻠﻐﻪ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺱ.
ﻭﻗﹶﺎﻝﹶ ﻋﻠِﻲ$ :ﺣﺪﺛﹸﻮﺍ ﺍﻟﻨﺎﺱ ﺑِﻤﺎ ﻳﻌﺮِﻓﹸﻮﻥﹶ؛ ﺃﹶﺗﺤِﺒﻮﻥﹶ ﺃﹶﻥﹾ ﻳﻜﹶﺬﱠﺏ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ؟!.(٣)#
ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ$ :ﺣﻔِﻈﹾﺖ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻭِﻋﺎﺀَﻳﻦِ :ﻓﹶﺄﹶﻣﺎ ﺃﹶﺣﺪﻫﻤﺎ ﻓﹶﺒﺜﹶﺜﹾﺘﻪ،
ﻭﺃﹶﻣﺎ ﺍﻵﺧﺮ ﻓﹶﻠﹶﻮ ﺑﺜﹶﺜﹾﺘﻪ ﻗﹸﻄِﻊ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻠﹾﻌﻮﻡ.(٤)#
ﻋﻦ ﻋﺒﻴﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﺘﺒﺔﹶ :ﺃﹶﻥﱠ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻣﺴﻌﻮﺩٍ ﻗﹶﺎﻝﹶ$ :ﻣﺎ ﺃﹶﻧﺖ
ﺑِﻤﺤﺪﺙٍ ﻗﹶﻮﻣﺎ ﺣﺪِﻳﺜﹰﺎ ﻻ ﺗﺒﻠﹸﻐﻪ ﻋﻘﹸﻮﻟﹸﻬﻢ؛ ﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﻟِﺒﻌﻀِﻬِﻢ ﻓِﺘﻨﺔﹰ.(٥)#
ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻧﻪ ﻓِﻲ ﺍﻟﻔﺘﻦ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﻳﻌﻠﹶﻢ ﻳﻘﹶﺎﻝ.
) (١ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻓِﻲ ﻣﺴﻨﺪﻩ ) ،(١٢٦/٤ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓِﻲ ﻣﻘﺪﻣﺔ ﺳﻨﻨﻪ ،ﺑﺎﺏ :ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ،ﺗﺤﺖ ﺭﻗﻢ )،(٩٥
ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ :ﻣﺎ ﺟﺎﺀَ ﻓِﻲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻉ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٢٦٧٦
ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ .ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓِﻲ ﺍﻟﹾﻤﻘﺪﻣﺔ ،ﺑﺎﺏ :ﺍﺗﺒﺎﻉ ﺳﻨﺔ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻟﹾﻤﻬﺪﻳﲔ ،ﺗﺤﺖ
ﺭﻗﻢ ).(٤٤ ،٤٢
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ،ﺑﺎﺏ :ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺑﻨِﻲ ﺇﺳﺮﺍﺋﻴﻞ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٤٥٦ﻭﻣﺴﻠﻢ ﻛﺘﺎﺏ
ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ :ﺍﺗﺒﺎﻉ ﺳﻨﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٦٦٩
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ :ﻣﻦ ﺧﺺ ﺑﺎﻟﻌﻠﻢ ﻗﻮﻣﺎ ﺩﻭﻥ ﻗﻮﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٢٧
) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ :ﺣﻔﻆ ﺍﻟﻌﻠﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٢٠
) (٥ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ.
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ﻭﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺒﺨﺎﺭﻱ -ﺭﺣِﻤﻪ ﺍﷲ -ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ:
$ﺑﺎﺏ :ﻣﻦ ﺧﺺ ﺑﺎﻟﻌﻠﻢ ﻗﹶﻮﻣﺎ ﺩﻭﻥﹶ ﻗﻮﻡ ﻛﹶﺮﺍﻫﻴﺔﹶ ﺃﹶﻻﱠ ﻳﻔﹾﻬﻤﻮﺍ.#
$ﺑﺎﺏ ﻣﻦ ﺗﺮﻙ ﺑﻌﺾ ﺍﻻﺧﺘﻴﺎﺭ ﻣﺨﺎﻓﹶﺔ ﺃﻥ ﻳﻘﺼﺮ ﺍﻟﻨﺎﺱ ﻋﻦ ﻓﻬﻤﻪ؛ ﻓﻴﻘﻌﻮﺍ ﻓِﻲ
ﺃﺷﺪ ﻣﻨﻪ.#
ﺃﻻﱠ ﻳﻬﺠﻢ ﻋﻠﹶﻰ ﺗﻨﺰﻳﻞ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﺘﻦ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ.
ﺃﻻﱠ ﻳﺘﻜﻠﻢ ﻓِﻲ ﻧﺼﻮﺹ ﺍﻟﻔﺘﻦ ﺗﺤﺖ ﻭﺍﻗﻊ ﻣﻌﻴﻦ ،ﺃﻭ ﺿﻐﻂ ﻣﻌﻴﻦ ،ﻭﺇﻧﻤﺎ ﻳﺮﺩ ﺫﻟﻚ
ﺇﻟﹶﻰ ﺍﻟﻌﻠﻤﺎﺀ ،ﻻ ﻳﺨﻮﺿﻮﻥ ﻓِﻲ ﻧﻮﺍﺯﻝ ﺍﻟﻔﺘﻦ ،ﺇﻧﻤﺎ ﻳﺮﺩﻭﻧﻬﺎ ﺇﻟﹶﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻥ
ﻣﺎ ﻳﺘﻌﻠﻖ ﺑِﻬﺎ؛ ﺍﻣﺘﺜﺎﻻﹰ ﻟﻘﻮﻟﻪ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﺍﻟﻨﺴﺎﺀ.[٨٣:
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ﻳﺴﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻓِﻲ ﺍﻟﻔﺘﻦ ﺃﻥﱠ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﹾﻤﺴﻠﻢ ﻣﻌﻬﺎ ﺍﻷﻣﻮﺭ
ﺍﻟﺘﺎﻟﻴﺔ:
-ﺍﻟﹾﻤﺒﺎﺩﺭﺓ ﺇﻟﹶﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟِﺤﺔ ،ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻬﺎ ،ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻦ
ﻫﺬﻩ ﺍﻟﻔﺘﻦ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﺑﺎﺩِﺭﻭﺍ ﺑِﺎﻷَﻋﻤﺎﻝِ،
ﻓِﺘﻨﺎ ﻛﹶﻘِﻄﹶﻊِ ﺍﻟﻠﱠﻴﻞِ ﺍﻟﹾﻤﻈﹾﻠِﻢِ ،ﻳﺼﺒِﺢ ﺍﻟﺮﺟﻞﹸ ﻣﺆﻣِﻨﺎ ﻭﻳﻤﺴِﻲ ﻛﹶﺎﻓِﺮﺍ ،ﺃﹶﻭ ﻳﻤﺴِﻲ ﻣﺆﻣِﻨﺎ ﻭﻳﺼﺒِﺢ ﻛﹶﺎﻓِﺮﺍ،
ﻳﺒِﻴﻊ ﺩِﻳﻨﻪ ﺑِﻌﺮﺽٍ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ.(١)#
-ﺗﺮﻙ ﺍﻟﹾﺨﻮﺽ ﻓِﻲ ﺃﻣﻮﺭ ﺍﻟﻔﺘﻦ ،ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻨﺎﻭﻝ ﻟﹶﻬﺎ ،ﺣﺘﻰ ﻟﻮ ﺗﺴﻠﻂ ﻋﻠﻴﻚ ﻓﻴﻬﺎ،
ﻓﻜﻦ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﹾﻤﻘﺘﻮﻝ:
ﻭﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ :ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦِ ﺍﻟﹾﻤﺴﻴﺐِ ،ﻭﺃﹶﺑِﻲ ﺳﻠﹶﻤﺔﹶ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ :ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﻫﺮﻳﺮﺓﹶ
tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﺳﺘﻜﹸﻮﻥﹸ ﻓِﺘﻦ ﺍﻟﹾﻘﹶﺎﻋِﺪ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺋِﻢِ ،ﻭﺍﻟﹾﻘﹶﺎﺋِﻢ ﻓِﻴﻬﺎ ﺧﻴﺮ
ﻣِﻦ ﺍﻟﹾﻤﺎﺷِﻲ ،ﻭﺍﻟﹾﻤﺎﺷِﻲ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﺴﺎﻋِﻲ ،ﻭﻣﻦ ﻳﺸﺮِﻑ ﻟﹶﻬﺎ ﺗﺴﺘﺸﺮِﻓﹾﻪ ،ﻭﻣﻦ ﻭﺟﺪ ﻣﻠﹾﺠﺄﹰ ﺃﹶﻭ
ﻣﻌﺎﺫﹰﺍ؛ ﻓﹶﻠﹾﻴﻌﺬﹾ ﺑِﻪِ.(٢)#
ﻋﻦ ﺑﺴﺮِ ﺑﻦِ ﺳﻌِﻴﺪٍ :ﺃﹶﻥﱠ ﺳﻌﺪ ﺑﻦ ﺃﹶﺑِﻲ ﻭﻗﱠﺎﺹٍ ﻗﹶﺎﻝﹶ ﻋِﻨﺪ ﻓِﺘﻨﺔِ ﻋﺜﹾﻤﺎﻥﹶ ﺑﻦِ ﻋﻔﱠﺎﻥﹶ:
$ﺃﹶﺷﻬﺪ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ :ﺇِﻧﻬﺎ ﺳﺘﻜﹸﻮﻥﹸ ﻓِﺘﻨﺔﹲ ،ﺍﻟﹾﻘﹶﺎﻋِﺪ ﻓِﻴﻬﺎ ﺧﻴﺮ ﻣِﻦ ﺍﻟﹾﻘﹶﺎﺋِﻢِ ،ﻭﺍﻟﹾﻘﹶﺎﺋِﻢ ﺧﻴﺮ
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﻟﹾﺤﺚ ﻋﻠﻰ ﺍﻟﹾﻤﺒﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﺘﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١١٨
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦٠٢ﻭﻣﺴﻠﻢ
ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﻧﺰﻭﻝ ﺍﻟﻔﺘﻦ ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٨٨٦
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ﻣِﻦ ﺍﻟﹾﻤﺎﺷِﻲ ،ﻭﺍﻟﹾﻤﺎﺷِﻲ ﺧﻴﺮ ﻣِﻦ ﺍﻟﺴﺎﻋِﻲ .ﻗﹶﺎﻝﹶ :ﺃﹶﻓﹶﺮﺃﹶﻳﺖ ﺇِﻥﹾ ﺩﺧﻞﹶ ﻋﻠﹶﻲ ﺑﻴﺘِﻲ ،ﻭﺑﺴﻂﹶ ﻳﺪﻩ
ﺇِﻟﹶﻲ ﻟِﻴﻘﹾﺘﻠﹶﻨِﻲ؟ ﻗﹶﺎﻝﹶ :ﻛﹸﻦ ﻛﹶﺎﺑﻦِ ﺁﺩﻡ.(١)#
-ﻟﺰﻭﻡ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻹﻣﺎﻣﻬﻢ ،ﻓﺈﻥ ﻟﹶﻢ ﻳﻜﻦ ﺇﻣﺎﻡ؛ ﺗﻌﺘﺰﻝ
ﺍﻟﻔﺮﻕ ﻛﻠﻬﺎ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺑﺴﺮ ﺑﻦ ﻋﺒﻴﺪِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤﻀﺮﻣِﻲ ﻗﹶﺎﻝﹶ :ﺣﺪﺛﹶﻨِﻲ ﺃﹶﺑﻮ ﺇِﺩﺭِﻳﺲ
ﺍﻟﹾﺨﻮﻻﻧِﻲ :ﺃﹶﻧﻪ ﺳﻤِﻊ ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦ ﺍﻟﹾﻴﻤﺎﻥِ ﻳﻘﹸﻮﻝﹸ$ :ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻳﺴﺄﹶﻟﹸﻮﻥﹶ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋﻦ
ﺍﻟﹾﺨﻴﺮِ ،ﻭﻛﹸﻨﺖ ﺃﹶﺳﺄﹶﻟﹸﻪ ﻋﻦ ﺍﻟﺸﺮ ﻣﺨﺎﻓﹶﺔﹶ ﺃﹶﻥﹾ ﻳﺪﺭِﻛﹶﻨِﻲ ،ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺇِﻧﺎ ﻛﹸﻨﺎ ﻓِﻲ
ﺟﺎﻫِﻠِﻴﺔٍ ﻭﺷﺮ ،ﹶﻓﺠﺎﺀَﻧﺎ ﺍﻟﻠﱠﻪ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ،ﻓﹶﻬﻞﹾ ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﹾﺨﻴﺮِ ﻣِﻦ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ.
ﻗﹸﻠﹾﺖ :ﻭﻫﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﺸﺮ ﻣِﻦ ﺧﻴﺮٍ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﻭﻓِﻴﻪِ ﺩﺧﻦ.
ﻗﹸﻠﹾﺖ :ﻭﻣﺎ ﺩﺧﻨﻪ؟
ﻗﹶﺎﻝﹶ :ﻗﹶﻮﻡ ﻳﻬﺪﻭﻥﹶ ﺑِﻐﻴﺮِ ﻫﺪﻳِﻲ ،ﺗﻌﺮِﻑ ﻣِﻨﻬﻢ ﻭﺗﻨﻜِﺮ.
ﻗﹸﻠﹾﺖ :ﻓﹶﻬﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﹾﺨﻴﺮِ ﻣِﻦ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﺩﻋﺎﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﺑﻮﺍﺏِ ﺟﻬﻨﻢ ،ﻣﻦ ﺃﹶﺟﺎﺑﻬﻢ ﺇِﻟﹶﻴﻬﺎ؛ ﻗﹶﺬﹶﻓﹸﻮﻩ ﻓِﻴﻬﺎ.
ﻗﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺻِﻔﹾﻬﻢ ﻟﹶﻨﺎ؟
ﻓﹶﻘﹶﺎﻝﹶ :ﻫﻢ ﻣِﻦ ﺟِﻠﹾﺪﺗِﻨﺎ ،ﻭﻳﺘﻜﹶﻠﱠﻤﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨﺘِﻨﺎ.
ﻗﹸﻠﹾﺖ :ﻓﹶﻤﺎ ﺗﺄﻣﺮﻧِﻲ ﺇِﻥﹾ ﺃﹶﺩﺭﻛﹶﻨِﻲ ﺫﹶﻟِﻚ؟
ﻗﹶﺎﻝﹶ :ﺗﻠﹾﺰﻡ ﺟﻤﺎﻋﺔﹶ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭِﺇﻣﺎﻣﻬﻢ.
) (١ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ) ،(١٨٦/١ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﻣﺎ ﺟﺎﺀ ﺳﺘﻜﻮﻥ ﻓﺘﻦ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ
ﺍﻟﻘﺎﺋﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢١٩٤ﻗﹶﺎﻝﹶ ﺃﺑﻮ ﻋﻴﺴﻰ :ﻫﺬﺍ ﺣﺪﻳﺚﹲ ﺣﺴﻦ .ﻭﺍﻟﹾﺤﺪﻳﺚ ﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧِﻲ ﻓِﻲ ﺻﺤﻴﺢ
ﺍﻟﹾﺠﺎﻣﻊ ).(٣٦٢٣
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ﻗﹸﻠﹾﺖ :ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻬﻢ ﺟﻤﺎﻋﺔﹲ ﻭﻻ ﺇِﻣﺎﻡ؟
ﻗﹶﺎﻝﹶ :ﻓﹶﺎﻋﺘﺰِﻝﹾ ﺗِﻠﹾﻚ ﺍﻟﹾﻔِﺮﻕ ﻛﹸﻠﱠﻬﺎ ،ﻭﻟﹶﻮ ﺃﹶﻥﹾ ﺗﻌﺾ ﺑِﺄﹶﺻﻞِ ﺷﺠﺮﺓٍ ﺣﺘﻰ ﻳﺪﺭِﻛﹶﻚ ﺍﻟﹾﻤﻮﺕ
ﻭﺃﹶﻧﺖ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ.(١)#
ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺠﻤﻮﻋﺔ ﻓِﻲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ :ﻋﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﺒﺪِ ﺭﺏ
ﺴﺠِﺪ ﻓﹶﺈِﺫﹶﺍ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﻤﺮِﻭ ﺑﻦِ ﺍﻟﹾﻌﺎﺹِ ﺟﺎﻟِﺲ ﻓِﻲ ﻇِﻞﱢ ﺍﻟﹾﻜﹶﻌﺒﺔِ ﻗﹶﺎﻝﹶ$ :ﺩﺧﻠﹾﺖ ﺍﻟﹾﻤ
ﺍﻟﹾﻜﹶﻌﺒﺔِ ﻭﺍﻟﻨﺎﺱ ﻣﺠﺘﻤِﻌﻮﻥﹶ ﻋﻠﹶﻴﻪِ ،ﻓﹶﺄﹶﺗﻴﺘﻬﻢ ﹶﻓﺠﻠﹶﺴﺖ ﺇِﻟﹶﻴﻪِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻛﹸﻨﺎ ﻣﻊ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج
ﻓِﻲ ﺳﻔﹶﺮٍ ،ﻓﹶﻨﺰﻟﹾﻨﺎ ﻣﻨﺰِﻻﹰ؛ ﻓﹶﻤِﻨﺎ ﻣﻦ ﻳﺼﻠِﺢ ﺧِﺒﺎﺀَﻩ ،ﻭﻣِﻨﺎ ﻣﻦ ﻳﻨﺘﻀِﻞﹸ ،ﻭﻣِﻨﺎ ﻣﻦ ﻫﻮ ﻓِﻲ
ﺟﺸﺮِﻩِ ،ﺇِﺫﹾ ﻧﺎﺩﻯ ﻣﻨﺎﺩِﻱ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج :ﺍﻟﺼﻼﺓﹶ ﺟﺎﻣِﻌﺔﹰ.
ﻓﹶﺎﺟﺘﻤﻌﻨﺎ ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﻧﺒِﻲ ﻗﹶﺒﻠِﻲ ﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﺣﻘﺎ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﺪﻝﱠ
ﺃﹸﻣﺘﻪ ﻋﻠﹶﻰ ﺧﻴﺮِ ﻣﺎ ﻳﻌﻠﹶﻤﻪ ﻟﹶﻬﻢ ،ﻭﻳﻨﺬِﺭﻫﻢ ﺷﺮ ﻣﺎ ﻳﻌﻠﹶﻤﻪ ﻟﹶﻬﻢ.
ﻭﺇِﻥﱠ ﺃﹸﻣﺘﻜﹸﻢ ﻫﺬِﻩِ ﺟﻌِﻞﹶ ﻋﺎﻓِﻴﺘﻬﺎ ﻓِﻲ ﺃﹶﻭﻟِﻬﺎ ،ﻭﺳﻴﺼِﻴﺐ ﺁﺧِﺮﻫﺎ ﺑﻼﺀٌ ﻭﺃﹸﻣﻮﺭ
ﺗﻨﻜِﺮﻭﻧﻬﺎ ،ﻭﺗﺠِﻲﺀُ ﻓِﺘﻨﺔﹲ ﻓﹶﻴﺮﻗﱢﻖ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ،ﻭﺗﺠِﻲﺀُ ﺍﻟﹾﻔِﺘﻨﺔﹸ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺆﻣِﻦ :ﻫﺬِﻩِ
ﻣﻬﻠِﻜﹶﺘِﻲ .ﺛﹸﻢ ﺗﻨﻜﹶﺸِﻒ ،ﻭﺗﺠِﻲﺀُ ﺍﻟﹾﻔِﺘﻨﺔﹸ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺆﻣِﻦ :ﻫﺬِﻩِ ﻫﺬِﻩِ .ﻓﹶﻤﻦ ﺃﹶﺣﺐ ﺃﹶﻥﹾ
ﻳﺰﺣﺰﺡ ﻋﻦ ﺍﻟﻨﺎﺭِ ﻭﻳﺪﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ:
-ﻓﹶﻠﹾﺘﺄﹾﺗِﻪِ ﻣﻨِﻴﺘﻪ ﻭﻫﻮ ﻳﺆﻣِﻦ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻵﺧِﺮِ.
-ﻭﻟﹾﻴﺄﹾﺕِ ﺇِﻟﹶﻰ ﺍﻟﻨﺎﺱِ ﺍﻟﱠﺬِﻱ ﻳﺤِﺐ ﺃﹶﻥﹾ ﻳﺆﺗﻰ ﺇِﻟﹶﻴﻪِ.
-ﻭﻣﻦ ﺑﺎﻳﻊ ﺇِﻣﺎﻣﺎ ﻓﹶﺄﹶﻋﻄﹶﺎﻩ ﺻﻔﹾﻘﹶﺔﹶ ﻳﺪِﻩِ ﻭﺛﹶﻤﺮﺓﹶ ﻗﹶﻠﹾﺒِﻪِ؛ ﻓﹶﻠﹾﻴﻄِﻌﻪ ﺇِﻥِ ﺍﺳﺘﻄﹶﺎﻉ ،ﻓﹶﺈِﻥﹾ ﺟﺎﺀَ ﺁﺧﺮ
ﻳﻨﺎﺯِﻋﻪ؛ ﻓﹶﺎﺿﺮِﺑﻮﺍ ﻋﻨﻖ ﺍﻵﺧﺮِ .
ﻓﹶﺪﻧﻮﺕ ﻣِﻨﻪ ،ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻪ :ﺃﹶﻧﺸﺪﻙ ﺍﻟﻠﱠﻪ !!ﺁﻧﺖ ﺳﻤِﻌﺖ ﻫﺬﹶﺍ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج؟
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦٠٦ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ،
ﺑﺎﺏ :ﻣﻼﺯﻣﺔ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘﻦ ).(١٨٤٧
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ﻓﹶﺄﹶﻫﻮﻯ ﺇِﻟﹶﻰ ﺃﹸﺫﹸﻧﻴﻪِ ﻭﻗﹶﻠﹾﺒِﻪِ ﺑِﻴﺪﻳﻪِ ،ﻭﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺘﻪ ﺃﹸﺫﹸﻧﺎﻱ ،ﻭﻭﻋﺎﻩ ﻗﹶﻠﹾﺒِﻲ.
ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻪ :ﻫﺬﹶﺍ ﺍﺑﻦ ﻋﻤﻚ ﻣﻌﺎﻭِﻳﺔﹸ ﻳﺄﻣﺮﻧﺎ ﺃﹶﻥﹾ ﻧﺄﻛﹸﻞﹶ ﺃﹶﻣﻮﺍﻟﹶﻨﺎ ﺑﻴﻨﻨﺎ ﺑِﺎﻟﹾﺒﺎﻃِﻞِ ،ﻭﻧ ﹾﻘﺘﻞﹶ
ﺃﹶﻧﻔﹸﺴﻨﺎ ،ﻭﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ﴿ :
﴾!!
ﻗﹶﺎﻝﹶ :ﻓﹶﺴﻜﹶﺖ ﺳﺎﻋﺔﹰ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺃﹶ ِﻃﻌﻪ ﻓِﻲ ﻃﹶﺎﻋﺔِ ﺍﻟﻠﱠﻪِ ،ﻭﺍﻋﺼِﻪِ ﻓِﻲ ﻣﻌﺼِﻴﺔِ ﺍﻟﻠﱠﻪِ.(١)#
-ﺍﻟﺮﺟﻮﻉ ﺇﻟﹶﻰ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻟﺰﻭﻡ ﻏﹶﺮﺯِﻫﻢ ،ﻭﺗﺮﻙ ﻣﺨﺎﻟﻔﺘﻬﻢ ،ﻭﺗﺮﻙ ﺍﻟﹾﺨﻮﺽ ﻓِﻲ ﻧﻮﺍﺯﻝ
ﺍﻟﻔﺘﻦ ،ﺇﻧﻤﺎ ﺗﺮﺩ ﺇﻟﹶﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻥ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑِﻬﺎ:
ﻭﺫﻟﻚ ﺍﻣﺘﺜﺎﻻﹰ ﻟﻘﻮﻟﻪ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﺍﻟﻨﺴﺎﺀ.[٨٣:
ﻓﻬﺬﻩ ﺍﻟﹾﻤﺴﺎﺋﻞﹸ ﻻ ﺗﻄﺮﺡ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔِ ﻓِﻲ ﺍﻟﹾﺨﻄﹶﺐِ ،ﺃﻭ ﻣﻦ ﺧﻼﻝِ ﺍﻟﻮﺳﺎﺋﻞِ ﺍﻟﹾﻤﺨﺘﻠﻔﺔِ،
ﻭﺇﻧﻤﺎ ﻳﺒﺤﺜﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔﹸ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒِ ﺑﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﺣﺴﻦِ ﺑﻦِ ﻣﺤﻤﺪِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻮﻫﺎﺏِ:
$ﻭﺧﻀﺘﻢ ﻓِﻲ ﻣﺴﺎﺋﻞﹶ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏِ -ﻛﺎﻟﻜﻼﻡِ ﻓِﻲ ﺍﻟﹾﻤﻮﺍﻻﺓِ ﻭﺍﻟﹾﻤﻌﺎﺩﺍﺓِ ،ﻭﺍﻟﹾﻤﺼﺎﻟﹶﺤﺔِ،
ﻭﺍﻟﹾﻤﻜﹶﺎﺗﺒﺎﺕِ ،ﻭﺑﺬﻝِ ﺍﻷﻣﻮﺍﻝِ ﻭﺍﻟﹾﻬﺪﺍﻳﺎ ،ﻭﺍﻟﹾﺤﻜﹾﻢِ ﺑﻐﲑِ ﻣﺎ ﺃﻧﺰﻝﹶ ﺍﷲ ﻋﻨﺪ ﺍﻟﺒﻮﺍﺩﻱ
ﺠﻔﹶﺎﺓِ -ﻻ ﻳﺘﻜﹼﻠﱠﻢ ﻓﻴﻬﺎ ﺇﻻﱠ ﺍﻟﻌﻠﻤﺎﺀُ ﻣﻦ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏِ ،ﻭﻣﻦ ﺭﺯِﻕ ﺍﻟﻔﻬﻢ ﻭﻧﺤﻮِﻫﻢ ﻣﻦ ﺍﻟﹾ
ﻋﻦ ﺍﷲِ ،ﻭﺃﹸﻭﺗِﻲ ﺍﻟﹾﺤِﻜﻤﺔﹶ ﻭﻓﺼﻞﹶ ﺍﻟﹾﺨِﻄﺎﺏِ #ﺍ’).(٢
-ﺗﺮﻙ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﹾﻤﻮﺕ ﻭﻃﻠﺒﻪ:
ﻟِﻤﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﻧﺲٍ tﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﻻﹶ ﻳﺘﻤﻨﻴﻦ ﺃﹶﺣﺪ ﻣِﻨﻜﹸﻢ ﺍﻟﹾﻤﻮﺕ
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﻭﺟﻮﺏ ﺍﻟﻮﻓﺎﺀ ﺑﺒﻴﻌﺔ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀ ﺍﻷﻭﻝ ﻓﺎﻷﻭﻝ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٨٤٤
) (٢ﻣﺠﻤﻮﻉ ﺍﻟﺮﺳﺎﺋﻞ )ﺹ.(١١
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ﻟِﻀﺮ ﻧﺰﻝﹶ ﺑِﻪِ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻻﺑﺪ ﻣﺘﻤﻨﻴﺎ ﻟِﻠﹾﻤﻮﺕِ؛ ﻓﹶﻠﹾﻴﻘﹸﻞﹾ :ﺍﻟﻠﱠﻬﻢ ﺃﹶﺣﻴِﻨِﻲ ﻣﺎ ﻛﹶﺎﻧﺖ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺧﻴﺮﺍ ﻟِﻲ،
ﻭﺗﻮﻓﱠﻨِﻲ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﺍﻟﹾﻮﻓﹶﺎﺓﹸ ﺧﻴﺮﺍ ﻟِﻲ.(١)#
ﻫﺬﺍ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺿﺮ ﺑﺴﺒﺐ ﺍﻟﺒﻼﺀ ﻓِﻲ ﺍﻟﻨﻔﺲ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﺟﻞ ﺍﻟﹾﺨﻮﻑ
ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻓﻼ ﻳﻜﺮﻩ.
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ
ﺑِﻴﺪِﻩِ ،ﻻ ﺗﺬﹾﻫﺐ ﺍﻟﺪﻧﻴﺎ ﺣﺘﻰ ﻳﻤﺮ ﺍﻟﺮﺟﻞﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺒﺮِ ﻓﹶﻴﺘﻤﺮﻍﹸ ﻋﻠﹶﻴﻪِ ،ﻭﻳﻘﹸﻮﻝﹸ :ﻳﺎ ﻟﹶﻴﺘﻨِﻲ ﻛﹸﻨﺖ ﻣﻜﹶﺎﻥﹶ
ﺻﺎﺣِﺐِ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺒﺮِ ،ﻭﻟﹶﻴﺲ ﺑِﻪِ ﺍﻟﺪﻳﻦ ﺇِﻻﱠ ﺍﻟﹾﺒﻼﺀُ.(٢)#
ﻭﻭﺟﻪ ﺫﻟﻚ :ﺃﻥﱠ ﺍﻟﹾﺤﺪﻳﺚ ﺳﻴﻖ ﻣﺴﺎﻕ ﺍﻟﺬﱠﻡ ﻭﺍﻹﻧﻜﺎﺭ ،ﻭﺍﻹﺷﺎﺭﺓ ﰲ ﻗﻮﻟﻪ$ :ﻭﻟﹶﻴﺲ
ﺑِﻪِ ﺍﻟﺪﻳﻦ ﺇِﻻﱠ ﺍﻟﹾﺒﻼﺀُ .#ﻓﻴﻬﺎ ﺇﻳﻤﺎﺀ ﺇﻟﹶﻰ ﺃﻧﻪ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻟﺪﻳﻦ ﻟﻜﺎﻥ ﻣﺤﻤﻮﺩﺍ،
ﻭﻳﺆﻳﺪﻩ ﺛﺒﻮﺕ ﺗﻤﻨﻲ ﺍﻟﹾﻤﻮﺕ ﻋﻨﺪ ﻓﺴﺎﺩ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻋﻦ ﺟﻤﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ).(٣
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ،ﺑﺎﺏ :ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﹾﻤﻮﺕ ﻭﺍﻟﹾﺤﻴﺎﺓ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٦٣٥١ﻭﻣﺴﻠﻢ ﻓِﻲ
ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ،ﺑﺎﺏ :ﻛﺮﺍﻫﺔ ﺗﻤﻨﻲ ﺍﻟﹾﻤﻮﺕ ﻟﻀﺮ ﻧﺰﻝ ﺑﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢١٨٠
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ،ﺑﺎﺏ :ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﻤﺮ ﺍﻟﺮﺟﻞ ﺑﻘﱪ ﺍﻟﺮﺟﻞ ،ﺣﺪﻳﺚ
ﺭﻗﻢ ).(١٥٧
) (٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ) ،(٧٥/١٣ﻭﺍﻧﻈﺮ :ﺍﻟﺘﺬﻛﺮﺓ ﻓِﻲ ﺃﺣﻮﺍﻝ ﺍﻟﹾﻤﻮﺗﻰ )ﺹ ،(٦٨٠-٦٧٩) (١٤-١٠ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ
ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ).(٣٤/١٨
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ﺍﻻﻧﺴﻴﺎﻕ ﻭﺭﺍﺀ ﺍﻟﻔﺘﻦ ﻋﻮﺍﻗﺒﻪ ﻭﺧﻴﻤﺔ ،ﻭﻗﺪ ﺟﺎﺀ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺫﻛﺮ ﺫﻟﻚ ،ﻓﻤﻨﻪ:
-ﺃﻥ ﻳﻤﺴﻰ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﺎ ﻭﻳﺼﺒﺢ ﻛﺎﻓﺮﺍ ،ﻭﻳﺼﺒﺢ ﻣﺆﻣﻨﺎ ﻭﻳﻤﺴﻲ ﻛﺎﻓﺮﺍ:
-ﺃﻥ ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﺑﻌﺮﺽ ﻣﻦ ﺍﻟﺪﻧﻴﺎ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﺑﺎﺩِﺭﻭﺍ ﺑِﺎﻷَﻋﻤﺎﻝِ،
ﻓِﺘﻨﺎ ﻛﹶﻘِﻄﹶﻊِ ﺍﻟﻠﱠﻴﻞِ ﺍﻟﹾﻤﻈﹾﻠِﻢِ ،ﻳﺼﺒِﺢ ﺍﻟﺮﺟﻞﹸ ﻣﺆﻣِﻨﺎ ﻭﻳﻤﺴِﻲ ﻛﹶﺎﻓِﺮﺍ ،ﺃﹶﻭ ﻳﻤﺴِﻲ ﻣﺆﻣِﻨﺎ ﻭﻳﺼﺒِﺢ ﻛﹶﺎﻓِﺮﺍ،
ﻳﺒِﻴﻊ ﺩِﻳﻨﻪ ﺑِﻌﺮﺽٍ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ.(١)#
-ﺃﻻﱠ ﻳﺒﺎﻟِﻲ ﻣﺎ ﺃﺧﺬ ﺍﻟﹾﻤﺎﻝ :ﺃﻣﻦ ﺣﻼﻝ ،ﺃﻡ ﻣﻦ ﺣﺮﺍﻡ؟
ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﻟﹶﻴﺄﺗِﻴﻦ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ
ﺯﻣﺎﻥﹲ ﻻ ﻳﺒﺎﻟِﻲ ﺍﻟﹾﻤﺮﺀُ ﺑِﻤﺎ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻤﺎﻝﹶ :ﺃﹶﻣِﻦ ﺣﻼﻝٍ ،ﺃﹶﻡ ﻣِﻦ ﺣﺮﺍﻡٍ.(٢)#
-ﺃﻥ ﻳﻜﺜﺮ ﺑﻪ ﺍﻟﺒﻼﺀ ﺣﺘﻰ ﻳﺘﻤﻨﻰ ﺍﻟﹾﻤﻮﺕ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﻭﺍﻟﱠﺬِﻱ ﻧﻔﹾﺴِﻲ ﺑِﻴﺪِﻩِ
ﻻ ﺗﺬﹾﻫﺐ ﺍﻟﺪﻧﻴﺎ ﺣﺘﻰ ﻳﻤﺮ ﺍﻟﺮﺟﻞﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺒﺮِ ﻓﹶﻴﺘﻤﺮﻍﹸ ﻋﻠﹶﻴﻪِ ،ﻭﻳﻘﹸﻮﻝﹸ :ﻳﺎ ﻟﹶﻴﺘﻨِﻲ ﻛﹸﻨﺖ ﻣﻜﹶﺎﻥﹶ
ﺻﺎﺣِﺐِ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺒﺮِ ،ﻭﻟﹶﻴﺲ ﺑِﻪِ ﺍﻟﺪﻳﻦ ﺇِﻻﱠ ﺍﻟﹾﺒﻼﺀُ.(٣)#
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﻟﹾﺤﺚ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﻗﺒﻞ ﺗﻈﺎﻫﺮ ﺍﻟﻔﺘﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١١٨
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٣٠:ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٠٨٣
) (٣ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ.
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-ﻭﻗﻮﻉ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻓِﻲ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻭﺗﺮﻙ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻺﻣﺎﻡ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ .t
ﻭﻣﺤﻞ ﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ$ :ﻗﹸﻠﹾﺖ :ﻓﹶﻬﻞﹾ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺍﻟﹾﺨﻴﺮِ ﻣِﻦ ﺷﺮ؟
ﻗﹶﺎﻝﹶ :ﻧﻌﻢ ،ﺩﻋﺎﺓﹲ ﺇِﻟﹶﻰ ﺃﹶﺑﻮﺍﺏِ ﺟﻬﻨﻢ ،ﻣﻦ ﺃﹶﺟﺎﺑﻬﻢ ﺇِﻟﹶﻴﻬﺎ؛ ﻗﹶﺬﹶﻓﹸﻮﻩ ﻓِﻴﻬﺎ.
ﻗﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺻِﻔﹾﻬﻢ ﻟﹶﻨﺎ؟
ﻓﹶﻘﹶﺎﻝﹶ :ﻫﻢ ﻣِﻦ ﺟِﻠﹾﺪﺗِﻨﺎ ،ﻭﻳﺘﻜﹶﻠﱠﻤﻮﻥﹶ ﺑِﺄﹶﻟﹾﺴِﻨﺘِﻨﺎ.
ﻗﹸﻠﹾﺖ :ﻓﹶﻤﺎ ﺗﺄﻣﺮﻧِﻲ ﺇِﻥﹾ ﺃﹶﺩﺭﻛﹶﻨِﻲ ﺫﹶﻟِﻚ؟
ﻗﹶﺎﻝﹶ :ﺗﻠﹾﺰﻡ ﺟﻤﺎﻋﺔﹶ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭِﺇﻣﺎﻣﻬﻢ.
ﻗﹸﻠﹾﺖ :ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻬﻢ ﺟﻤﺎﻋﺔﹲ ﻭﻻ ﺇِﻣﺎﻡ؟
ﻗﹶﺎﻝﹶ :ﻓﹶﺎﻋﺘﺰِﻝﹾ ﺗِﻠﹾﻚ ﺍﻟﹾﻔِﺮﻕ ﻛﹸﻠﱠﻬﺎ ﻭﻟﹶﻮ ﺃﹶﻥﹾ ﺗﻌﺾ ﺑِﺄﹶﺻﻞِ ﺷﺠﺮﺓٍ ﺣﺘﻰ ﻳﺪﺭِﻛﹶﻚ ﺍﻟﹾﻤﻮﺕ
ﻭﺃﹶﻧﺖ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ.(١)#
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ- (’٧٢٨ﺭﺣِﻤﻪ ﺍﷲ:-
$ﺳﺒﺐ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻷﻟﻔﺔ :ﺟﻤﻊ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻛﻠﻪ ،ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ
ﺷﺮﻳﻚ ﻟﻪ ،ﻛﹶﻤﺎ ﺃﻣﺮ ﺑﻪ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ.
ﻭﺳﺒﺐ ﺍﻟﻔﺮﻗﺔ :ﺗﺮﻙ ﺣﻆ ﻣِﻤﺎ ﺃﻣﺮ ﺍﻟﻌﺒﺪ ﺑﻪ ،ﻭﺍﻟﺒﻐﻲ ﺑﻴﻨﻬﻢ.
ﻭﻧﺘﻴﺠﺔ ﺍﻟﹾﺠﻤﺎﻋﺔ :ﺭﺣﻤﺔﹸ ﺍﷲ ﻭﺭﺿﻮﺍﻧﻪ ،ﻭﺻﻠﻮﺍﺗﻪ ،ﻭﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺑﻴﺎﺽ
ﺍﻟﻮﺟﻮﻩ .
ﻭﻧﺘﻴﺠﺔ ﺍﻟﻔﺮﻗﺔ :ﻋﺬﺍﺏ ﺍﷲ ﻭﻟﻌﻨﺘﻪ ،ﻭﺳﻮﺍﺩ ﺍﻟﻮﺟﻮﻩ ،ﻭﺑﺮﺍﺀﺓ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ #ﺍ’).(٢
-ﺍﺧﺘﻼﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻷﻣﻨِﻲ:
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦٠٦ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ
ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﻣﻼﺯﻣﺔ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘﻦ ).(١٨٤٧
) (٢ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(١٧/١
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-ﺍﺧﺘﻼﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ:
ﻭﻫﺬﺍ ﻣﺎ ﺟﺎﺀﺕ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺑﺬﻛﺮ ﻛﺜﺮﺓ ﺍﻟﻘﺘﻞ ،ﻭﻛﺜﺮﺓ ﺍﻟﻜﺬﺏ،
ﻭﻭﻗﻮﻉ ﺍﻟﹾﻤﻼﺣﻢ.
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﻳﺘﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥﹸ ،ﻭﻳﻨﻘﹸﺺ
ﺍﻟﹾﻌﻤﻞﹸ ،ﻭﻳﻠﹾﻘﹶﻰ ﺍﻟﺸﺢ ،ﻭﺗﻈﹾﻬﺮ ﺍﻟﹾﻔِﺘﻦ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻬﺮﺝ .ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻳﻢ ﻫﻮ؟ ﻗﹶﺎﻝﹶ:
ﺍﻟﹾﻘﹶﺘﻞﹸ ﺍﻟﹾﻘﹶﺘﻞﹸ.(١)#
ﻭﻓِﻲ ﻟﻔﻆ ﻋﻨﺪ ﺃﺣﻤﺪ :ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﻻ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ
ﺣﺘﻰ ﺗﻈﹾﻬﺮ ﺍﻟﹾﻔِﺘﻦ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻜﹶﺬِﺏ ،ﻭﻳﺘﻘﹶﺎﺭﺏ ﺍﻷَﺳﻮﺍﻕ ،ﻭﻳﺘﻘﹶﺎﺭﺏ ﺍﻟﺰﻣﺎﻥﹸ ،ﻭﻳﻜﹾﺜﹸﺮ ﺍﻟﹾﻬﺮﺝ .ﻗِﻴﻞﹶ:
ﻭﻣﺎ ﺍﻟﹾﻬﺮﺝ؟ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﻘﹶﺘﻞﹸ.#
ﻭﺍﻟﹾﻤﻼﺣﻢ :ﺟﻤﻊ ﻣﻠﹾﺤﻤﺔ ،ﻭﻫﻮ ﻣﻮﺿِﻊ ﺍﻟﹾﻘِﺘﺎﻝ .ﻭﺍﻟﹾﻤﻠﹾﺤﻤﺔ :ﺍﻟﹾﻮﻗﹾﻌﺔ ﺍﻟﹾﻌﻈِﻴﻤﺔ.
ﻭﻗﺪ ﺟﺎﺀ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ ﻓِﻲ ﻓﻀﻞ ﺑﻨِﻲ ﺗﻤﻴﻢ$ :ﺃﹶﻧﻬﻢ ﺃﹶﺷﺪ ﺃﹸﻣﺘِﻲ ﻋﻠﹶﻰ
ﺍﻟﺪﺟﺎﻝِ .#ﻭﻓِﻲ ﺭﻭﺍﻳﺔ$ :ﺃﹶﺷﺪ ﺃﹸﻣﺘِﻲ ﻓِﻲ ﺍﻟﹾﻤﻼﺣِﻢِ .#ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺃﺷﺪ ﺍﻟﹾﻤﻼﺣﻢ،
ﻭﻫﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻗﺘﺎﻝ ﻟﻠﺪﺟﺎﻝ ﻭﻣﻦ ﻣﻌﻪ.
ﻭﺟﺎﺀ ﻋﻨﺪ ﺃﺣﻤﺪ ﻓِﻲ ﺍﻟﹾﻤﺴﻨﺪ) :(٢ﻋﻦ ﺫِﻱ ﻣِﺨﻤﺮٍ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﺗﺼﺎﻟِﺤﻮﻥﹶ
ﺍﻟﺮﻭﻡ ﺻﻠﹾﺤﺎ ﺁﻣِﻨﺎ ،ﻭﺗﻐﺰﻭﻥﹶ ﺃﹶﻧﺘﻢ ﻭﻫﻢ ﻋﺪﻭﺍ ﻣِﻦ ﻭﺭﺍﺋِﻬِﻢ ،ﻓﹶﺘﺴﻠﹶﻤﻮﻥﹶ ﻭﺗﻐﻨﻤﻮﻥﹶ ،ﺛﹸﻢ
ﺗﻨﺰِﻟﹸﻮﻥﹶ ﺑِﻤﺮﺝٍ ﺫِﻱ ﺗﻠﹸﻮﻝٍ ،ﻓﹶﻴﻘﹸﻮﻡ ﺇِﻟﹶﻴﻪِ ﺭﺟﻞﹲ ﻣِﻦ ﺍﻟﺮﻭﻡِ ﻓﹶﻴﺮﻓﹶﻊ ﺍﻟﺼﻠِﻴﺐ ﻭﻳﻘﹸﻮﻝﹸ :ﺃﹶﻻ ﻏﹶﻠﹶﺐ
ﺍﻟﺼﻠِﻴﺐ .ﻓﹶﻴﻘﹸﻮﻡ ﺇِﻟﹶﻴﻪِ ﺭﺟﻞﹲ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻓﹶﻴﻘﹾﺘﻠﹸﻪ ،ﻓﹶﻌِﻨﺪ ﺫﹶﻟِﻚ ﺗﻐﺪِﺭ ﺍﻟﺮﻭﻡ ،ﻭﺗﻜﹸﻮﻥﹸ
ﺍﻟﹾﻤﻼﺣِﻢ ،ﻓﹶﻴﺠﺘﻤِﻌﻮﻥﹶ ﺇِﻟﹶﻴﻜﹸﻢ ،ﻓﹶﻴ ﹾﺄﺗﻮﻧﻜﹸﻢ ﻓِﻲ ﺛﹶﻤﺎﻧِﲔ ﻏﹶﺎﻳﺔﹰ ،ﻣﻊ ﻛﹸﻞﱢ ﻏﹶﺎﻳﺔٍ ﻋﺸﺮﺓﹸ ﺁﻻﻑٍ.#
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﻇﻬﻮﺭ ﺍﻟﻔﺘﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧٠٦١ﻭﻣﺴﻠﻢ ).(١٥٨
) (٢ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ) ،(٣٤/٢٨ﺗﺤﺖ ﺭﻗﻢ ) ،١٦٨٢٦ﺍﻟﺮﺳﺎﻟﺔ( ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﺠِﻬﺎﺩ ،ﺑﺎﺏ :ﻓِﻲ ﺻﻠﺢ
ﺍﻟﻌﺪﻭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٧٦٧ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﺘﻦ ،ﺑﺎﺏ :ﺍﻟﹾﻤﻼﺣﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) .(٤٠٨٩ﻭﺻﺤﺤﻪ
ﻣﺤﻘﻘﻮ ﺍﻟﹾﻤﺴﻨﺪ.
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ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﹾﺠﻮﺯﻱ )ﺕ- (’٥٩٧ﺭﺣِﻤﻪ ﺍﷲ:-
$ذﻛﺮ ﺗﻠﺒﯿﺲ إﺑﻠﯿﺲ ﻋﻠﻰ اﻟﺨﻮارج:
ﻗﺎﻝ ﺍﳌﺼﻨﻒ :ﺃﻭﻝ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻭﺃﻗﺒﺤﻬﻢ ﺣﺎﻟﺔ ﺫﻭ ﺍﻟﹾﺨﻮﻳﺼﺮﺓ:
ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦِ ﺑﻦ ﺃﹶﺑِﻲ ﻧﻌﻢٍ ﻗﹶﺎﻝﹶ :ﺳﻤِﻌﺖ ﺃﹶﺑﺎ ﺳﻌِﻴﺪٍ ﺍﻟﹾﺨﺪﺭِﻱ ﻳﻘﹸﻮﻝﹸ$ :ﺑﻌﺚﹶ
ﻋﻠِﻲ ﺑﻦ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ tﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻣِﻦ ﺍﻟﹾﻴﻤﻦِ ﺑِﺬﹸﻫﻴﺒﺔٍ ﻓِﻲ ﺃﹶﺩِﻳﻢٍ ﻣﻘﹾﺮﻭﻅٍ ،ﻟﹶﻢ
ﺗﺤﺼﻞﹾ ﻣِﻦ ﺗﺮﺍﺑِﻬﺎ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺴﻤﻬﺎ ﺑﻴﻦ ﺃﹶﺭﺑﻌﺔِ ﻧﻔﹶﺮٍ :ﺑﻴﻦ ﻋﻴﻴﻨﺔﹶ ﺑﻦِ ﺑﺪﺭٍ ،ﻭﺃﹶﻗﹾﺮﻉ ﺑﻦِ
ﺣﺎﺑِﺲٍ ،ﻭﺯﻳﺪِ ﺍﻟﹾﺨﻴﻞِ ،ﻭﺍﻟﺮﺍﺑِﻊ ﺇِﻣﺎ ﻋﻠﹾﻘﹶﻤﺔﹸ ،ﻭﺇِﻣﺎ ﻋﺎﻣِﺮ ﺑﻦ ﺍﻟﻄﱡﻔﹶﻴﻞِ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹲ ﻣِﻦ
ﺃﹶﺻﺤﺎﺑِﻪِ :ﻛﹸﻨﺎ ﻧﺤﻦ ﺃﹶﺣﻖ ﺑِﻬﺬﹶﺍ ﻣِﻦ ﻫﺆﻻﺀِ.
ﻗﹶﺎﻝﹶ :ﻓﹶﺒﻠﹶﻎﹶ ﺫﹶﻟِﻚ ﺍﻟﻨﺒِﻲ ج ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻻ ﺗﺄﻣﻨﻮﻧِﻲ ﻭﺃﹶﻧﺎ ﺃﹶﻣِﲔ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ،ﻳﺄﺗِﻴﻨِﻲ ﺧﺒﺮ
ﺍﻟﺴﻤﺎﺀِ ﺻﺒﺎﺣﺎ ﻭﻣﺴﺎﺀً.
ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺎﻡ ﺭﺟﻞﹲ ﻏﹶﺎﺋِﺮ ﺍﻟﹾﻌﻴﻨﻴﻦِ ،ﻣﺸﺮِﻑ ﺍﻟﹾﻮﺟﻨﺘﻴﻦِ ،ﻧﺎﺷِﺰ ﺍﻟﹾﺠﺒﻬﺔِ ،ﻛﹶﺚﱡ ﺍﻟﻠﱢﺤﻴﺔِ،
ﻣﺤﻠﹸﻮﻕ ﺍﻟﺮﺃﺱِ ،ﻣﺸﻤﺮ ﺍﻹِﺯﺍﺭِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺍﺗﻖِ ﺍﻟﻠﱠﻪ.
ﻗﹶﺎﻝﹶ :ﻭﻳﻠﹶﻚ ،ﺃﹶﻭﻟﹶﺴﺖ ﺃﹶﺣﻖ ﺃﹶﻫﻞِ ﺍﻷَﺭﺽِ ﺃﹶﻥﹾ ﻳﺘﻘِﻲ ﺍﻟﻠﱠﻪ!!
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﻭﻟﱠﻰ ﺍﻟﺮﺟﻞﹸ.
ﻗﹶﺎﻝﹶ ﺧﺎﻟِﺪ ﺑﻦ ﺍﻟﹾﻮﻟِﻴﺪِ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻻ ﺃﹶﺿﺮِﺏ ﻋﻨﻘﹶﻪ؟
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ﻗﹶﺎﻝﹶ :ﻻ ،ﻟﹶﻌﻠﱠﻪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻳﺼﻠﱢﻲ.
ﻓﹶﻘﹶﺎﻝﹶ ﺧﺎﻟِﺪ :ﻭﻛﹶﻢ ﻣِﻦ ﻣﺼﻞﱟ ﻳﻘﹸﻮﻝﹸ ﺑِﻠِﺴﺎﻧِﻪِ ﻣﺎ ﻟﹶﻴﺲ ﻓِﻲ ﻗﹶﻠﹾﺒِﻪِ.
ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج :ﺇِﻧﻲ ﻟﹶﻢ ﺃﹸﻭﻣﺮ ﺃﹶﻥﹾ ﺃﹶﻧﻘﹸﺐ ﻋﻦ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﻨﺎﺱِ ،ﻭﻻ ﺃﹶﺷﻖ ﺑﻄﹸﻮﻧﻬﻢ.
ﻗﹶﺎﻝﹶ :ﺛﹸﻢ ﻧﻈﹶﺮ ﺇِﻟﹶﻴﻪِ ﻭﻫﻮ ﻣﻘﹶﻒ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇِﻧﻪ ﻳﺨﺮﺝ ﻣِﻦ ﺿِﺌﹾﻀِﺊِ ﻫﺬﹶﺍ ﻗﹶﻮﻡ ﻳﺘﻠﹸﻮﻥﹶ ﻛِﺘﺎﺏ
ﺍﻟﻠﱠﻪِ ﺭﻃﹾﺒﺎ ﻻ ﻳﺠﺎﻭِﺯ ﺣﻨﺎﺟِﺮﻫﻢ ،ﻳﻤﺮﻗﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﻛﹶﻤﺎ ﻳﻤﺮﻕ ﺍﻟﺴﻬﻢ ﻣِﻦ ﺍﻟﺮﻣِﻴﺔِ.
ﻭﺃﹶﻇﹸﻨﻪ ﻗﹶﺎﻝﹶ :ﻟﹶﺌِﻦ ﺃﹶﺩﺭﻛﹾﺘﻬﻢ ﻷَﻗﹾﺘﻠﹶﻨﻬﻢ ﻗﹶﺘﻞﹶ ﹶﺛﻤﻮﺩ.(١)#
ﻗﺎﻝ ﺍﳌﺼﻨﻒ :ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﻘﹶﺎﻝ ﻟﻪ :ﺫﻭ ﺍﳋﻮﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻲ ،ﻭﻓِﻲ ﻟﻔﻆ$ :ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ
ﻟﹶﻪ :ﺍﻋﺪِﻝﹾ .ﻓﹶﻘﹶﺎﻝﹶ :ﻭﻳﻠﹶﻚ !!ﻭﻣﻦ ﻳﻌﺪِﻝ ﺇِﺫﹶﺍ ﻟﹶﻢ ﺃﹶﻋﺪِﻝﹾ .#ﻓﻬﺬﺍ ﺃﻭﻝ ﺧﺎﺭﺟﻲ ﺧﺮﺝ ﻓِﻲ
ﺍﻹﺳﻼﻡ.
ﻭﺁﻓﺘﻪ :ﺃﻧﻪ ﺭﺿﻲ ﺑﺮﺃﻱ ﻧﻔﺴﻪ ،ﻭﻟﻮ ﻭﻗﻒ ﻟﻌﻠﻢ ﺃﻧﻪ ﻻ ﺭﺃﻱ ﻓﻮﻕ ﺭﺃﻱ ﺭﺳﻮﻝ ﺍﷲ
ج.
ﻭﺃﺗﺒﺎﻉ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ -ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ-؛
ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﹶﻤﺎ ﻃﺎﻟﺖ ﺍﻟﹾﺤﺮﺏ ﺑﲔ ﻣﻌﺎﻭﻳﺔ ﻭﻋﻠﻲ ب؛ ﺭﻓﻊ ﺃﺻﺤﺎﺏ ﻣﻌﺎﻭﻳﺔ
ﺍﻟﹾﻤﺼﺎﺣﻒ ،ﻭﺩﻋﻮﺍ ﺃﺻﺤﺎﺏ ﻋﻠﻲ ﺇﻟﹶﻰ ﻣﺎ ﻓﻴﻬﺎ ،ﻭﻗﺎﻝ :ﺗﺒﻌﺜﻮﻥ ﻣﻨﻜﻢ ﺭﺟﻼﹰ ،ﻭﻧﺒﻌﺚ
ﻣﻨﺎ ﺭﺟﻼﹰ ،ﺛﹸﻢ ﻧﺄﺧﺬ ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﻳﻌﻤﻼ ﺑِﻤﺎ ﻓِﻲ ﻛﺘﺎﺏ ﺍﷲ .Tﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ :ﻗﺪ ﺭﺿﻴﻨﺎ.
ﻓﺒﻌﺜﻮﺍ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻓﻘﺎﻝ ﺃﺻﺤﺎﺏ ﻋﻠﻲ :ﺍﺑﻌﺚ ﺃﺑﺎ ﻣﻮﺳﻰ .ﻓﻘﺎﻝ ﻋﻠﻲ :ﻻ ﺃﺭﻯ
ﺃﻥ ﺃﻭﻟﱢﻲ ﺃﺑﺎ ﻣﻮﺳﻰ ،ﻫﺬﺍ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻗﺎﻟﻮﺍ :ﻻ ﻳﺰﻳﺪ ﺭﺟﻼﹰ ﻣﻨﻚ! ﻓﺒﻌﺚ ﺃﺑﺎ ﻣﻮﺳﻰ
ﻭﺃﺧﺮ ﺍﻟﻘﻀﺎﺀ ﺇﻟﹶﻰ ﺭﻣﻀﺎﻥ .ﻓﻘﺎﻝ ﻋﺮﻭﺓ ﺑﻦ ﺃﺫﻳﻨﺔ :ﺗﺤﻜﻤﻮﻥ ﻓِﻲ ﺃﻣﺮ ﺍﷲ ﺍﻟﺮﺟﺎﻝ ،ﻻ
ﺣﻜﻢ ﺇﻻﱠ ﷲ.
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻐﺎﺯﻱ ،ﺑﺎﺏ :ﺑﻌﺚ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ،tﻭﺧﺎﻟﺪ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٤٣٥١
ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ :ﺫﻛﺮ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻭﺻﻔﺎﺗﻬﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٠٦٤
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ﻭﺭﺟﻊ ﻋﻠﻲ ﻣﻦ ﺻﻔﲔ ﻓﺪﺧﻞ ﺍﻟﻜﻮﻓﺔ ،ﻭﻟﹶﻢ ﺗﺪﺧﻞ ﻣﻌﻪ ﺍﻟﹾﺨﻮﺍﺭﺝ ،ﻓﺄﺗﻮﺍ ﺣﺮﻭﺭﺍﺀ،
ﻓﹶﻨﺰﻝ ﺑِﻬﺎ ﻣﻨﻬﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﹰﺎ ،ﻭﻗﺎﻟﻮﺍ :ﻻ ﺣﻜﻢ ﺇﻻﱠ ﷲ.
ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻭﻝ ﻇﻬﻮﺭﻫﻢ ،ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩﻳﻬﻢ :ﺃﻥ ﺃﻣﲑ ﺍﻟﻘﺘﺎﻝ ﺷﺒﻴﺐ ﺑﻦ ﺭﺑﻌﻲ
ﺍﻟﺘﻤﻴﻤﻲ ،ﻭﺃﻣﲑ ﺍﻟﺼﻼﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻜﻮﺍ ﺍﻟﻴﺸﻜﺮﻱ.
ﻭﻛﺎﻧﺖ ﺍﻟﹾﺨﻮﺍﺭﺝ ﺗﺘﻌﺒﺪ؛ ﺇﻻﱠ ﺃﻥ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧﻬﻢ ﺃﻋﻠﻢ ﻣﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ -ﻛﺮﻡ
ﺍﷲ ﻭﺟﻬﻪ ،-ﻭﻫﺬﺍ ﻣﺮﺽ ﺻﻌﺐ.
ﻋﻦ ﺳِﻤﺎﻙ ﺑﻦ ﺭﻣﻴﻞ ﻗﺎﻝ :ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ :tﺇﻧﻪ ﻟﹶﻤﺎ ﺍﻋﺘﺰﻟﺖ ﺍﻟﹾﺨﻮﺍﺭﺝ
ﺩﺧﻠﻮﺍ ﺩﺍﺭﺍ ﻭﻫﻢ ﺳﺘﺔ ﺁﻻﻑ ،ﻭﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ،
ﻓﻜﺎﻥ ﻻ ﻳﺰﺍﻝ ﻳﺠﻲﺀ ﺇﻧﺴﺎﻥ ،ﻓﻴﻘﻮﻝ :ﻳﺎ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ ،ﺇﻥﱠ ﺍﻟﻘﻮﻡ ﺧﺎﺭﺟﻮﻥ ﻋﻠﻴﻚ!
ﻓﻴﻘﻮﻝ :ﺩﻋﻮﻫﻢ ،ﻓﺈﻧﻲ ﻻ ﺃﻗﺎﺗﻠﻬﻢ ﺣﺘﻰ ﻳﻘﹶﺎﺗﻠﻮﻧِﻲ ،ﻭﺳﻮﻑ ﻳﻔﻌﻠﻮﻥ.
ﻓﻠﻤﺎ ﻛﺎﻥ ﺫﺍﺕ ﻳﻮﻡ ﺃﺗﻴﺘﻪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ،ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ ،ﺃﺑﺮﺩ
ﺑﺎﻟﺼﻼﺓ ﻟﻌﻠﻲ ﺃﺩﺧﻞ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻓﺄﻛﻠﻤﻬﻢ.
ﻓﻘﺎﻝ :ﺇﻧﻲ ﺃﺧﺎﻑ ﻋﻠﻴﻚ.
ﻓﻘﻠﺖ :ﻛﻼ! ﻭﻛﻨﺖ ﺭﺟﻼﹰ ﺣﺴﻦ ﺍﻟﹾﺨﻠﻖ ،ﻻ ﺃﺅﺫﻱ ﺃﺣﺪﺍ .ﻓﺄﺫﻥ ﻟِﻲ.
ﻓﻠﺒﺴﺖ ﺣﻠﺔ ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻴﻤﻦ ،ﻭﺗﺮﺟﻠﺖ ﻓﺪﺧﻠﺖ ﻋﻠﻴﻬﻢ ﻧﺼﻒ
ﺍﻟﻨﻬﺎﺭ ،ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﻗﻮﻡ ﻟﹶﻢ ﺃﺭ ﻗﻂ ﺃﺷﺪ ﻣﻨﻬﻢ ﺍﺟﺘﻬﺎﺩﺍ :ﺟﺒﺎﻫﻬﻢ ﻗﺮﺣﺔ ﻣﻦ ﺍﻟﺴﺠﻮﺩ،
ﻭﺃﻳﺎﺩﻳﻬﻢ ﻛﺄﻧﻬﺎ ﺛﻔﻦ ﺍﻹﺑﻞ ،ﻭﻋﻠﻴﻬﻢ ﻗﹸﻤﺺ ﻣﺮﺣﻀﺔ ،ﻣﺸﻤﺮﻳﻦ ،ﻣﺴﻬﻤﺔ ﻭﺟﻮﻫﻬﻢ ﻣﻦ
ﺍﻟﺴﻬﺮ ،ﻓﺴﻠﻤﺖ ﻋﻠﻴﻬﻢ!
ﻓﻘﺎﻟﻮﺍ :ﻣﺮﺣﺒﺎ ﺑﺎﺑﻦ ﻋﺒﺎﺱ ،ﻣﺎ ﺟﺎﺀ ﺑﻚ؟
ﻓﻘﻠﺖ :ﺃﺗﻴﺘﻜﻢ ﻣﻦ ﻋﻨﺪ ﺍﻟﹾﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻣﻦ ﻋﻨﺪ ﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ج،
ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ ﻣﻨﻜﻢ!
﴾ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ :ﻻ ﺗﺨﺎﺻﻤﻮﺍ ﻗﺮﻳﺸﺎ ،ﻓﺈﻥﱠ ﺍﷲ Tﻳﻘﻮﻝ﴿ :
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]ﺍﻟﺰﺧﺮﻑ!![٥٨:
ﻓﻘﺎﻝ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ :ﻟﻨﻜﻠﻤﻨﻪ!
ﻓﻘﻠﺖ :ﻫﺎﺗﻮﺍ ﻣﺎ ﻧﻘﻤﺘﻢ ﻋﻠﻰ ﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ج ﻭﺍﻟﹾﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ،
ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻟﻴﺲ ﻓﻴﻜﻢ ﻣﻨﻬﻢ ﺃﺣﺪ ،ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ.
ﻗﺎﻟﻮﺍ :ﺛﻼﺛﹰﺎ.
ﻗﻠﺖ :ﻫﺎﺗﻮﺍ .
ﻗﺎﻟﻮﺍ :ﺃﻣﺎ ﺇﺣﺪﺍﻫﻦ :ﻓﺈﻧﻪ ﺣﻜﱠﻢ ﺍﻟﺮﺟﺎﻝ ﻓِﻲ ﺃﻣﺮ ﺍﷲ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﴿ :T
﴾ ]ﺍﻷﻧﻌﺎﻡ .[٥٧:ﻓﻤﺎ ﺷﺄﻥ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﹾﺤﻜﻢ ﺑﻌﺪ ﻗﻮﻝ ﺍﷲ T؟
ﻓﻘﻠﺖ :ﻫﺬﻩ ﻭﺍﺣﺪﺓ ،ﻭﻣﺎﺫﺍ؟
ﻗﺎﻟﻮﺍ :ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ :ﻓﺈﻧﻪ ﻗﺎﺗﻞ ﻭﻗﺘﻞ ،ﻭﻟﹶﻢ ﻳﺴﺐِ ،ﻭﻟﹶﻢ ﻳﻐﻨﻢ ،ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ
ﻓﻠﻢ ﺣﻞ ﻟﻨﺎ ﻗﺘﺎﻟﹸﻬﻢ ﻭﻗﺘﻠﻬﻢ ،ﻭﻟﹶﻢ ﻳﺤﻞ ﻟﻨﺎ ﺳﺒﻴﻬﻢ؟
ﻗﻠﺖ :ﻭﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ؟
ﻗﺎﻟﻮﺍ :ﻓﺈﻧﻪ ﻣﺤﺎ ﻋﻦ ﻧﻔﺴﻪ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ ،ﻓﺈﻧﻪ ﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ؛ ﻓﺈﻧﻪ
ﻷﻣﲑ ﺍﻟﻜﺎﻓﺮﻳﻦ؟
ﻗﻠﺖ :ﻫﻞ ﻋﻨﺪﻛﻢ ﻏﲑ ﻫﺬﺍ؟
ﻗﺎﻟﻮﺍ :ﻛﻔﺎﻧﺎ ﻫﺬﺍ!
ﻗﻠﺖ ﳍﻢ :ﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﺣﻜﻢ ﺍﻟﺮﺟﺎﻝ ﻓِﻲ ﺃﻣﺮ ﺍﷲ؛ ﺃﻧﺎ ﺃﻗﺮﺃ ﻋﻠﻴﻜﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﷲ
ﻣﺎ ﻳﻨﻘﺾ ﻫﺬﺍ ،ﻓﺈﺫﺍ ﻧﻘﺾ ﻗﻮﻟﻜﻢ ﺃﺗﺮﺟﻌﻮﻥ؟
ﻗﺎﻟﻮﺍ :ﻧﻌﻢ.
ﻗﻠﺖ :ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺻﻴﺮ ﻣﻦ ﺣﻜﻤﻪ ﺇﻟﹶﻰ ﺍﻟﺮﺟﺎﻝ ﻓِﻲ ﺭﺑﻊ ﺩﺭﻫﻢ ﺛﹶﻤﻦ ﺃﺭﻧﺐ ،ﻭﺗﻼ
ﻫﺬﻩ ﺍﻵﻳﺔ﴿ :
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﴾ ]ﺍﻟﹾﻤﺎﺋﺪﺓ.[٩٥:
ﻭﻓِﻲ ﺍﻟﹾﻤﺮﺃﺓ ﻭﺯﻭﺟﻬﺎ﴿ :
﴾
]ﺍﻟﻨﺴﺎﺀ.[٣٥:
ﻓﻨﺸﺪﺗﻜﻢ ﺑﺎﷲ :ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﺣﻜﻢ ﺍﻟﺮﺟﺎﻝ ﻓِﻲ ﺇﺻﻼﺡ ﺫﺍﺕ ﺑﻴﻨﻬﻢ ﻭﻓِﻲ ﺣﻘﻦ
ﺩﻣﺎﺋﻬﻢ ﺃﻓﻀﻞ ،ﺃﻡ ﺣﻜﻤﻬﻢ ﻓِﻲ ﺃﺭﻧﺐ ﻭﺑﻀﻊ ﺍﻣﺮﺃﺓ ،ﻓﺄﻳﻬﻤﺎ ﺗﺮﻭﻥ ﺃﻓﻀﻞ؟!!
ﻗﺎﻟﻮﺍ :ﺑﻞ ﻫﺬﻩ.
ﻗﻠﺖ :ﺧﺮﺟﺖ ﻣﻦ ﻫﺬﻩ؟
ﻗﺎﻟﻮﺍ :ﻧﻌﻢ.
ﻗﻠﺖ :ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﻗﺎﺗﻞ ،ﻭﻟﹶﻢ ﻳﺴﺐِ ،ﻭﻟﹶﻢ ﻳﻐﻨﻢ .ﻓﹶﺘﺴﺒﻮﻥ ﺃﻣﻜﹸﻢ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ
ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻬﺎ-؟! ﻓﻮﺍﷲ ﻟﺌﻦ ﻗﻠﺘﻢ :ﻟﻴﺴﺖ ﺑﺄﻣﻨﺎ .ﻟﻘﺪ ﺧﺮﺟﺘﻢ ﻣﻦ ﺍﻹﺳﻼﻡ!! ﻭﻭﺍﷲ
ﻟﺌﻦ ﻗﻠﺘﻢ :ﻟﻨﺴﺒﻴﻨﻬﺎ ،ﻭﻧﺴﺘﺤﻞ ﻣﻨﻬﺎ ﻣﺎ ﻧﺴﺘﺤﻞ ﻣﻦ ﻏﲑﻫﺎ .ﻟﻘﺪ ﺧﺮﺟﺘﻢ ﻣﻦ ﺍﻹﺳﻼﻡ!!
ﻓﺄﻧﺘﻢ ﺑﲔ ﺿﻼﻟﺘﲔ؛ ﻷﻥ ﺍﷲ Tﻗﺎﻝ﴿ :
﴾ ]ﺍﻷﺣﺰﺍﺏ !![٦:ﺃﺧﺮﺟﺖ ﻣﻦ ﻫﺬﻩ؟
ﻗﺎﻟﻮﺍ :ﻧﻌﻢ.
ﻗﻠﺖ :ﻭﺃﻣﺎ ﻗﻮﻟﻜﻢ :ﻣﺤﺎ ﻋﻦ ﻧﻔﺴﻪ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ .ﻓﺄﻧﺎ ﺁﺗﻴﻜﻢ ﺑِﻤﻦ ﺗﺮﺿﻮﻥ :ﺇﻥ
ﺍﻟﻨﺒِﻲ ج ﻳﻮﻡ ﺍﻟﹾﺤﺪﻳﺒﻴﺔ ﺻﺎﻟﹶﺢ ﺍﻟﹾﻤﺸﺮﻛﲔ :ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ،ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ،
ﻓﻘﺎﻝ ﻟﻌﻠﻲ $ :tﺍﻛﺘﺐ ﻟﹶﻬﻢ ﻛﺘﺎﺑﺎ.#
ﻓﻜﺘﺐ ﻟﹶﻬﻢ ﻋﻠﻲ :ﻫﺬﺍ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﷲ.
ﻓﻘﺎﻝ ﺍﻟﹾﻤﺸﺮﻛﻮﻥ :ﻭﺍﷲ ﻣﺎ ﻧﻌﻠﻢ ﺃﻧﻚ ﺭﺳﻮﻝ ﺍﷲ ،ﻟﻮ ﻧﻌﻠﻢ ﺃﻧﻚ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ
ﻗﺎﺗﻠﻨﺎﻙ.
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ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ$ :-ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻲ
ﺭﺳﻮﻝ ﺍﷲ ،ﺍﻣﺢ ﻳﺎ ﻋﻠﻲ ،ﺍﻛﺘﺐ :ﻫﺬﺍ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ .#ﻓﻮﺍﷲ ﻟﺮﺳﻮﻝ ﺍﷲ
ﺧﲑ ﻣﻦ ﻋﻠﻲ ،ﻭﻗﺪ ﻣﺤﺎ ﻧﻔﺴﻪ.
ﻗﺎﻝ :ﻓﺮﺟﻊ ﻣﻨﻬﻢ ﺃﻟﻔﺎﻥ ،ﻭﺧﺮﺝ ﺳﺎﺋﺮﻫﻢ ،ﻓﻘﺘﻠﻮﺍ.#
ﻭﻟﻘﻲ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻓِﻲ ﻃﺮﻳﻘﻬﻢ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺒﺎﺏ ،ﻓﻘﺎﻟﻮﺍ$ :ﻫﻞ ﺳﻤﻌﺖ ﻣﻦ ﺃﺑﻴﻚ
ﺣﺪﻳﺜﹰﺎ ﺗﺤﺪﺛﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ج ﺗﺤﺪﺛﻨﺎﻩ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺳﻤﻌﺖ ﺃﺑِﻲ ﻳﺤﺪﺙ ﻋﻦ ﺭﺳﻮﻝ
ﺍﷲ ج :ﺃﻧﻪ ﺫﻛﺮ ﻓﺘﻨﺔ ﺍﻟﻘﺎﻋﺪ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﻘﺎﺋﻢ ،ﻭﺍﻟﻘﺎﺋﻢ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﹾﻤﺎﺷﻲ،
ﻭﺍﻟﹾﻤﺎﺷﻲ ﻓﻴﻬﺎ ﺧﲑ ﻣﻦ ﺍﻟﺴﺎﻋﻲ ،ﻓﺈﻥ ﺃﺩﺭﻛﺖ ﺫﻟﻚ؛ ﻓﻜﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﹾﻤﻘﺘﻮﻝ.
ﻗﺎﻟﻮﺍ :ﺃﻧﺖ ﺳﻤﻌﺖ ﻫﺬﺍ ﻣﻦ ﺃﺑﻴﻚ ﺗﺤﺪﺛﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ؟
ﻗﺎﻝ :ﻧﻌﻢ ،ﻓﻘﺪﻣﻮﻩ ﺇﻟﹶﻰ ﺷﻔﲑ ﺍﻟﻨﻬﺮ ﻓﻀﺮﺑﻮﺍ ﻋﻨﻘﻪ ،ﻓﺴﺎﻝ ﺩﻣﻪ ﻛﺄﻧﻪ ﺷﺮﺍﻙ ﻧﻌﻞ،
ﻭﺑﻘﺮﻭﺍ ﺑﻄﻦ ﺃﻡ ﻭﻟﺪﻩ ﻋﻤﺎ ﻓِﻲ ﺑﻄﻨﻬﺎ ،ﻭﻛﺎﻧﺖ ﺣﺒﻠﻰ.
ﻭﻧﺰﻟﻮﺍ ﺗﺤﺖ ﻧﺨﻞ ﻣﻮﺍﻗﲑ ﺑﻨﻬﺮﻭﺍﻥ ﻓﺴﻘﻄﺖ ﺭﻃﺒﺔ ﻓﺄﺧﺬﻫﺎ ﺃﺣﺪﻫﻢ ،ﻓﻘﺬﻑ ﺑِﻬﺎ
ﰲ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﺃﺣﺪﻫﻢ :ﺃﺧﺬﺗﻬﺎ ﺑﻐﲑ ﺣﻠﻬﺎ ،ﻭﺑﻐﲑ ﺛﹶﻤﻨﻬﺎ .ﻓﻠﻔﻈﻬﺎ ﻣﻦ ﻓﻴﻪ.
ﻭﺍﺧﺘﺮﻁ ﺃﺣﺪﻫﻢ ﺳﻴﻔﻪ ﻓﺄﺧﺬ ﻳﻬﺰﻩ ،ﻓﻤﺮ ﺑﻪ ﺧﻨﺰﻳﺮ ﻷﻫﻞ ﺍﻟﺬﻣﺔ ﻓﻀﺮﺑﻪ ﺑﻪ ﻳﺠﺮﺑﻪ
ﻓﻴﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻫﺬﺍ ﻓﺴﺎﺩ ﻓِﻲ ﺍﻷﺭﺽ ،ﻓﻠﻘﻲ ﺻﺎﺣﺐ ﺍﻟﹾﺨِﻨﺰﻳﺮ؛ ﻓﺄﺭﺿﺎﻩ ﻓِﻲ ﺛﹶﻤﻨﻪ.
ﻗﺎﻝ :ﻓﺒﻌﺚ ﺇﻟﻴﻬﻢ ﻋﻠﻲ :t ﺃﺧﺮﺟﻮﺍ ﺇﻟﻴﻨﺎ ﻗﺎﺗﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺒﺎﺏ.
ﻓﻘﺎﻟﻮﺍ :ﻛﻠﻨﺎ ﻗﺘﻠﻪ .ﻓﻨﺎﺩﺍﻫﻢ ﺛﻼﺛﹰﺎ؛ ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ.
ﻓﻘﺎﻝ ﻋﻠﻲ t ﻷﺻﺤﺎﺑﻪ :ﺩﻭﻧﻜﻢ ﺍﻟﻘﻮﻡ .ﻓﻤﺎ ﻟﺒﺜﻮﺍ ﺃﻥ ﻗﺘﻠﻮﻫﻢ ،ﻭﻛﺎﻥ ﻭﻗﺖ
ﺍﻟﻘﺘﺎﻝ ﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ :ﺗﻬﻴﺄ ﻟﻠﻘﺎﺀ ﺍﻟﺮﺏ ،ﺍﻟﺮﻭﺍﺡ ﺍﻟﺮﻭﺍﺡ ﺇﻟﹶﻰ ﺍﻟﹾﺠﻨﺔ .#ﺍ’).(١
) (١ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )ﺹ ،(٩٦-٩٠ﺑﺎﺧﺘﺼﺎﺭ ﻭﺗﺼﺮﻑ ﻳﺴﲑ.
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]ﻫﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﺍﻟﻜﻨﺪﻱ.
ﺍﻷﻣﲑ ﻣﺘﻮﻟﱢﻲ ﺳﺠﺴﺘﺎﻥ .
ﺑﻌﺜﻪ ﺍﻟﹾﺤﺠﺎﺝ ﻋﻠﻰ ﺳﺠﺴﺘﺎﻥ ،ﻓﺜﺎﺭ ﻫﻨﺎﻙ ﻭﺃﻗﺒﻞ ﻓِﻲ ﺟﻤﻊ ﻛﺒﲑ ،ﻭﻗﹶﺎﻡ ﻣﻌﻪ ﻋﻠﻤﺎﺀ
ﻭﺻﻠﹶﺤﺎﺀ ﷲ ﺗﻌﺎﻟﹶﻰ؛ ﻟِﻤﺎ ﺍﻧﺘﻬﻚ ﺍﻟﹾﺤﺠﺎﺝ ﻣﻦ ﺇﻣﺎﺭﺗﻪ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ،ﻭﻟِﺠﻮﺭﻩ ﻭﺟﱪﻭﺗﻪ،
ﻓﻘﺎﺗﻠﻪ ﺍﻟﹾﺤﺠﺎﺝ ،ﻭﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻋﺪﺓ ﻣﺼﺎﻓﺎﺕ ،ﻭﻳﻨﺘﺼﺮ ﺍﺑﻦ ﺍﻷﺷﻌﺚ.
ﻭﺩﺍﻡ ﺍﻟﹾﺤﺮﺏ ﺃﺷﻬﺮﺍ ،ﻭﻗﺘﻞ ﺧﻠﻖ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ.
ﻭﻓِﻲ ﺁﺧﺮ ﺍﻷﻣﺮ ﺍﻧﻬﺰﻡ ﺟﻤﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻭﻓﹶﺮ ﻫﻮ ﺇﻟﹶﻰ ﺍﻟﹾﻤﻠﻚ ﺭﺗﺒﻴﻞ ﻣﻠﺘﺠﺌﹰﺎ
ﺇﻟﻴﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻘﻤﺔ ﺑﻦ ﻋﻤﺮﻭ :ﺃﺧﺎﻑ ﻋﻠﻴﻚ! ﻭﻛﺄﻧﻲ ﺑﻜﺘﺎﺏ ﺍﻟﹾﺤﺠﺎﺝ ﻗﺪ ﺟﺎﺀَ ﺇﻟﹶﻰ
ﺭﺗﺒﻴﻞ ﻳﺮﻏﺒﻪ ﻭﻳﺮﻫﺒﻪ ،ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺑﻌﺚ ﺑﻚ ﺃﻭ ﻗﺘﻠﻚ ،ﻭﻟﻜﻦ ﻫﺎﻫﻨﺎ ﺧﻤﺴﻤﺎﺋﺔ ﻣﻘﺎﺗﻞ،
ﻗﺪ ﺗﺒﺎﻳﻌﻨﺎ ﻋﻠﻰ ﺃﻥ ﻧﺪﺧﻞ ﻣﺪﻳﻨﺔ ﻧﺘﺤﺼﻦ ﺑِﻬﺎ ،ﻭﻧﻘﺎﺗﻞ ﺣﺘﻰ ﻧﻌﻄﻰ ﺃﻣﺎﻧﺎ ،ﺃﻭ ﻧﻤﻮﺕ
ﻛﺮﺍﻣﺎ ،ﻓﹶﺄﺑﻰ ﻋﻠﻴﻪ ،ﻭﺃﻗﺎﻡ ﺍﻟﹾﺨﻤﺴﻤﺎﺋﺔ ﺣﺘﻰ ﻗﺪﻡ ﻋﻤﺎﺭﺓ ﺑﻦ ﺗﻤﻴﻢ ،ﻓﻘﺎﺗﻠﻮﻩ ﺣﺘﻰ ﺃﻣﻨﻬﻢ،
ﻭﻭﻓﱠﻰ ﻟﹶﻬﻢ.
ﺛﹸﻢ ﺗﺘﺎﺑﻌﺖ ﻛﺘﺐ ﺍﻟﹾﺤﺠﺎﺝ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ ﺑﻄﻠﺐ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻓﺒﻌﺚ ﺑﻪ ﺇﻟﻴﻪ ﻋﻠﻰ
ﺃﻥ ﺗﺮﻙ ﻟﻪ ﺍﻟﹾﺤﻤﻞ ﺳﺒﻌﺔ ﺃﻋﻮﺍﻡ.
ﻭﻗﻴﻞ :ﺇﻥ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺃﺻﺎﺑﻪ ﺍﻟﺴﻞ ﻓﻤﺎﺕ ،ﻓﻘﻄﻊ ﺭﺃﺳﻪ ،ﻭﻧﻔﺬ ﺇﻟﹶﻰ ﺍﻟﹾﺤﺠﺎﺝ.
ﻭﻗﻴﻞ :ﺇﻥﱠ ﺍﻟﹾﺤﺠﺎﺝ ﻛﺘﺐ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ :ﺇﱐ ﻗﺪ ﺑﻌﺜﺖ ﺇﻟﻴﻚ ﻋﻤﺎﺭﺓ ﻓِﻲ ﺛﻼﺛﲔ ﺃﻟﻔﹰﺎ،
ﻳﻄﻠﺒﻮﻥ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻓﺄﺑﻰ ﺃﻥ ﻳﺴﻠﻤﻪ ،ﻭﻛﺎﻥ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻋﺒﻴﺪ ﺑﻦ ﺃﺑِﻲ ﺳﺒﻴﻊ،
ﻓﺄﺭﺳﻠﻪ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ ،ﻓﺨﻒ ﻋﻦ ﺭﺗﺒﻴﻞ ،ﻭﺍﺧﺘﺺ ﺑﻪ.
ﻗﺎﻝ ﻻﺑﻦ ﺍﻷﺷﻌﺚ ﺃﺧﻮﻩ ﺍﻟﻘﺎﺳﻢ :ﻻ ﺁﻣﻦ ﻏﺪﺭ ﺭﺗﺒﻴﻞ ﻓﺎﻗﺘﻠﻪ -ﻳﻌﻨِﻲ :ﻋﺒﻴﺪﺍ،-
ﻓﻬﻢ ﺑﻪ ،ﻓﻔﻬﻢ ﺫﻟﻚ ﻭﺧﺎﻑ ،ﻓﻮﺷﻰ ﺑﻪ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ ،ﻭﺧﻮﻓﻪ ﻣﻦ ﻏﺎﺋﻠﺔ ﺍﻟﹾﺤﺠﺎﺝ ،ﻭﻫﺮﺏ
ﺳﺮﺍ ﺇﱃ ﻋﻤﺎﺭﺓ ،ﻓﺎﺳﺘﻌﺠﻞ ﻓِﻲ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺃﻟﻒ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻓﻜﺘﺐ ﺑﺬﻟﻚ ﻋﻤﺎﺭﺓ
ﺇﻟﹶﻰ ﺍﻟﹾﺤﺠﺎﺝ ،ﻓﻜﺘﺐ :ﺃﻥ ﺃﻋﻂ ﻋﺒﻴﺪﺓ ﻭﺭﺗﺒﻴﻞ ﻣﺎ ﻃﻠﺒﺎ ،ﻓﺎﺷﺘﺮﻁ ﺃﻣﻮﺭﺍ ،ﻓﺄﻋﻄﻴﻬﺎ
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ﻭﺃﺭﺳﻞ ﺇﻟﹶﻰ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻭﺇﻟﹶﻰ ﺛﻼﺛﲔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ،ﻭﻗﺪ ﻫﻴﺄ ﻟﹶﻬﻢ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻷﻏﻼﻝ
ﻓﻘﻴﺪﻫﻢ ،ﻭﺑﻌﺚ ﺑِﻬﻢ ﺇﻟﹶﻰ ﻋﻤﺎﺭﺓ ،ﻭﺳﺎﺭ ﺑِﻬﻢ ،ﻓﹶﻠﻤﺎ ﻗﺮﺏ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺃﻟﻘﻰ
ﻧﻔﺴﻪ ﻣﻦ ﻗﺼﺮ ﺧﺮﺍﺏ ،ﺃﻧﺰﻟﻮﻩ ﻓﻮﻗﻪ ﻓﻬﻠﻚ .ﻓﻘﻴﻞ :ﺃﻟﻘﻰ ﻧﻔﺴﻪ ﻭﺍﻟﹾﺤﺮ ﻣﻌﻪ ﺍﻟﺬﻱ ﻫﻮ
ﻣﻘﻴﺪ ﻣﻌﻪ ،ﻭﺍﻟﻘﻴﺪ ﰲ ﺭﺟﻠﻲ ﺍﻻﺛﻨﲔ ﻓﻬﻠﻜﺎ ،ﻭﺫﻟﻚ ﻓِﻲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺛﹶﻤﺎﻧﲔ[).(١
ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ -ﺭﺣِﻤﻪ ﺍﷲ -ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ :ﺃﻥﱠ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻛﺎﻥ ﺍﻟﹾﺤﺠﺎﺝ
ﻳﺒﻐﻀﻪ ،ﻭﻛﺎﻥ ﻫﻮ ﻳﻔﻬﻢ ﺫﻟﻚ ،ﻭﻳﻀﻤﺮ ﻟﻪ ﺍﻟﺴﻮﺀ ﻭﺯﻭﺍﻝ ﺍﻟﹾﻤﻠﻚ ﻋﻨﻪ ،ﻓﹶﻠﻤﺎ ﺃﻣﺮﻩ
ﺍﻟﹾﺤﺠﺎﺝ ﻋﻠﻰ ﺍﻟﹾﺠﻴﺶ ﺍﻟﹾﻤﺘﻮﺟﻪ ﺇﻟﹶﻰ ﺳﺠﺴﺘﺎﻥ؛ ﺃﻣﺮﻩ ﺑﺪﺧﻮﻝ ﺑﻼﺩ ﺭﺗﺒﻴﻞ ﻣﻠﻚ ﺍﻟﺘﺮﻙ،
ﻓﻤﻀﻰ ﻭﺃﺧﺬ ﺑﻌﺾ ﺑﻼﺩ ﺍﻟﺘﺮﻙ ،ﺛﹸﻢ ﺭﺃﻯ ﻷﺻﺤﺎﺑﻪ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺣﺘﻰ ﻳﺘﻘﹶﻮﻭﺍ ﺇﻟﹶﻰ ﺍﻟﻌﺎﻡ
ﺍﻟﹾﻤﻘﺒﻞ ،ﻓﻜﺘﺐ ﺇﻟﹶﻰ ﺍﻟﹾﺤﺠﺎﺝ ﺑﺬﻟﻚ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﻟﹾﺤﺠﺎﺝ ﻳﺴﺘﻬﺠﻦ ﺭﺃﻳﻪ ﻓِﻲ ﺫﻟﻚ،
ﻭﻳﺴﺘﻀﻌﻒ ﻋﻘﻠﻪ ،ﻭﻳﻘﺮﻋﻪ ﺑﺎﻟﹾﺠﱭ ﻭﺍﻟﻨﻜﻮﻝ ﻋﻦ ﺍﻟﹾﺤﺮﺏ ،ﻭﻳﺄﻣﺮﻩ ﺣﺘﻤﺎ ﺑﺪﺧﻮﻝ ﺑﻼﺩ
ﺭﺗﺒﻴﻞ ،ﺛﹸﻢ ﺃﺭﺩﻑ ﺫﻟﻚ ﺑﻜﺘﺎﺏ ﺛﺎﻥٍ ،ﺛﹸﻢ ﺛﺎﻟﺚ ﻣﻊ ﺍﻟﱪﻳﺪ ،ﻭﻛﺘﺐ ﻓِﻲ ﺟﻤﻠﺔ ﺫﻟﻚ :ﻳﺎ
ﺍﺑﻦ ﺍﻟﹾﺤﺎﺋﻚ ﺍﻟﻐﺎﺩﺭ ﺍﻟﹾﻤﺮﺗﺪ ،ﺍﻣﺾ ﺇﻟﹶﻰ ﻣﺎ ﺃﻣﺮﺗﻚ ﺑﻪ ﻣﻦ ﺍﻹﻳﻐﺎﻝ ﻓِﻲ ﺃﺭﺽ ﺍﻟﻌﺪﻭ ،ﻭﺇﻻﱠ
ﺣﻞﱠ ﺑﻚ ﻣﺎ ﻻ ﻳﻄﺎﻕ.
ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺤﺠﺎﺝ ﻳﺒﻐﺾ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻭﻳﻘﻮﻝ :ﻫﻮ ﺃﻫﻮﺝ ﺃﺣﻤﻖ ﺣﺴﻮﺩ ،ﻭﺃﺑﻮﻩ
ﺍﻟﺬﻱ ﺳﻠﺐ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ ﻋﺜﻤﺎﻥ ﺛﻴﺎﺑﻪ ﻭﻗﺎﺗﻠﻪ ،ﻭﺩﻝ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﻋﻠﻰ ﻣﺴﻠﻢ ﺑﻦ
ﻋﻘﻴﻞ ﺣﺘﻰ ﻗﺘﻠﻪ ،ﻭﺟﺪﻩ ﺍﻷﺷﻌﺚ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﻣﺎ ﺭﺃﻳﺘﻪ ﻗﻂ ﺇﻻﱠ ﻫﻤﻤﺖ ﺑﻘﺘﻠﻪ.
ﻭﻟﹶﻤﺎ ﻛﺘﺐ ﺍﻟﹾﺤﺠﺎﺝ ﺇﻟﹶﻰ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺑﺬﻟﻚ ،ﻭﺗﺮﺍﺩﻓﺖ ﺇﻟﻴﻪ ﺍﻟﱪﺩ ﺑﺬﻟﻚ؛
ﻏﻀﺐ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻭﻗﺎﻝ :ﻳﻜﺘﺐ ﺇﻟﹶﻲ ﺑِﻤﺜﻞ ﻫﺬﺍ ،ﻭﻫﻮ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺑﻌﺾ
ﺟﻨﺪﻱ ،ﻭﻻ ﻣﻦ ﺑﻌﺾ ﺧﺪﻣﻲ ،ﻟِﺨﻮﺭﻩ ﻭﺿﻌﻒ ﻗﻮﺗﻪ ،ﺃﻣﺎ ﻳﺬﻛﺮ ﺃﺑﺎﻩ ﻣﻦ ﺛﻘﻴﻒ ﻫﺬﺍ
ﺍﻟﹾﺠﺒﺎﻥ ،ﺻﺎﺣﺐ ﻏﺰﺍﻟﺔ -ﻳﻌﻨِﻲ :ﺃﻥﱠ ﻏﺰﺍﻟﺔ ﺯﻭﺟﺔ ﺷﺒﻴﺐ ﺣﻤﻠﺖ ﻋﻠﻰ ﺍﻟﹾﺤﺠﺎﺝ ﻭﺟﻴﺸﻪ
) (١ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ).(١٨٤-١٨٣/٤
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ﻓﺎﻧﻬﺰﻣﻮﺍ ﻣﻨﻬﺎ ،ﻭﻫﻲ ﺍﻣﺮﺃﺓ ﻟﹶﻤﺎ ﺩﺧﻠﺖ ﺍﻟﻜﻮﻓﺔ.-
ﺛﹸﻢ ﺇﻥ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺟﻤﻊ ﺭﺀﻭﺱ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ،ﻭﻗﺎﻝ ﻟﹶﻬﻢ :ﺇﻥﱠ ﺍﻟﹾﺤﺠﺎﺝ ﻗﺪ ﺃﻟﹶﺢ
ﻋﻠﻴﻜﻢ ﻓِﻲ ﺍﻹﻳﻐﺎﻝ ﻓِﻲ ﺍﻟﺒﻼﺩ ،ﻭﺍﻟﱠﺘِﻲ ﻗﺪ ﻫﻠﻚ ﻓﻴﻬﺎ ﺇﺧﻮﺍﻧﻜﻢ ﺑﺎﻷﻣﺲ ،ﻭﻗﺪ ﺃﻗﺒﻞ
ﻋﻠﻴﻜﻢ ﻓﺼﻞ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﱪﺩ ،ﻓﺎﻧﻈﺮﻭﺍ ﻓِﻲ ﺃﻣﺮﻛﻢ ،ﺃﻣﺎ ﺃﻧﺎ ﻓﻠﺴﺖ ﻣﻄﻴﻌﻪ ،ﻭﻻ ﺃﻧﻘﺾ ﺭﺃﻳﺎ
ﺭﺃﻳﺘﻪ ﺑﺎﻷﻣﺲ ،ﺛﹸﻢ ﻗﺎﻡ ﻓﻴﻬﻢ ﺧﻄﻴﺒﺎ ﻓﺄﻋﻠﻤﻬﻢ ﺑِﻤﺎ ﻛﺎﻥ ﺭﺃﻯ ﻣﻦ ﺍﻟﺮﺃﻱ ﻟﻪ ﻭﻟﹶﻬﻢ ،ﻭﻃﻠﺐ
ﻓِﻲ ﺫﻟﻚ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﺒﻼﺩ ﺍﻟﱠﺘِﻲ ﻓﺘﺤﻮﻫﺎ ،ﻭﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺑِﻬﺎ ﺣﺘﻰ ﻳﺘﻘﹶﻮﻭﺍ ﺑﻐﻼﺗِﻬﺎ
ﻭﺃﻣﻮﺍﻟِﻬﺎ ،ﻭﻳﺨﺮﺝ ﻋﻨﻬﻢ ﻓﺼﻞ ﺍﻟﱪﺩ ،ﺛﹸﻢ ﻳﺴﲑﻭﻥ ﻓِﻲ ﺑﻼﺩ ﺍﻟﻌﺪﻭ ﻓﻴﻔﺘﺤﻮﻧﻬﺎ ﺑﻠﺪﺍ ﺑﻠﺪﺍ
ﺇﻟﹶﻰ ﺃﻥ ﻳﺤﺼﺮﻭﺍ ﺭﺗﺒﻴﻞ ﻣﻠﻚ ﺍﻟﺘﺮﻙ ﻓِﻲ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻈﻤﺎﺀ ،ﺛﹸﻢ ﺃﻋﻠﻤﻬﻢ ﺑِﻤﺎ ﻛﺘﺐ ﺇﻟﻴﻪ
ﺍﻟﹾﺤﺠﺎﺝ ﻣﻦ ﺍﻷﻣﺮ ﺑِﻤﻌﺎﻟﹶﺠﺔ ﺭﺗﺒﻴﻞ.
ﻓﺜﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ،ﻭﻗﺎﻟﻮﺍ :ﻻ ،ﺑﻞ ﻧﺄﺑﻰ ﻋﻠﹶﻰ ﻋﺪﻭ ﺍﷲ ﺍﻟﹾﺤﺠﺎﺝ ،ﻭﻻ ﻧﺴﻤﻊ ﻟﻪ،
ﻭﻻ ﻧﻄﻴﻊ.
ﻗﺎﻝ ﺃﺑﻮ ﻣِﺨﻨﻒ :ﻓﺤﺪﺛﻨِﻲ ﻣﻄﺮﻑ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻭﺍﺋﻠﺔ ﺍﻟﻜﻨﺎﱐ :ﺃﻥ ﺃﺑﺎﻩ ﻛﺎﻥ ﺃﻭﻝ
ﻣﻦ ﺗﻜﻠﻢ ﻓِﻲ ﺫﻟﻚ ،ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍ ﺧﻄﻴﺒﺎ ،ﻭﻛﺎﻥ ﻣِﻤﺎ ﻗﺎﻝ:
ﺇﻥﱠ ﻣﺜﹶﻞﹶ ﺍﻟﹾﺤﺠﺎﺝ ﻓِﻲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻭﻣﺜﻠﻨﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ ﻷﺧﻴﻪ:
]ﻫﻞ ﻫﺬﺍ ﺷﻌﺮ؟!!!!!! ﻻ ﻟﻌﻠﻬﺎ ﻣﺜﻞ ﺳﺎﺋﺮ! ﻋﺪﻝ ﻛﺘﺎﺑﺘﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﲨﻠﺔ ﻻ ﺑﻴﺖ ﺷﻌﺮ[
ﺃﻧﺘﻢ ﺇﺫﺍ ﻇﻔﺮﺗﻢ ﻛﺎﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﻓِﻲ ﺳﻠﻄﺎﻧﻪ ،ﻭﺇﻥ ﻫﻠﻜﺘﻢ ﻛﻨﺘﻢ ﺍﻷﻋﺪﺍﺀ
ﺍﻟﺒﻐﻀﺎﺀ.
ﺛﹸﻢ ﻗﺎﻝ :ﺍﺧﻠﻌﻮﺍ ﻋﺪﻭ ﺍﷲ ﺍﻟﹾﺤﺠﺎﺝ -ﻭﻟﹶﻢ ﻳﺬﻛﺮ ﺧﻠﻊ ﻋﺒﺪ ﺍﻟﹾﻤﻠﻚ ،-ﻭﺑﺎﻳﻌﻮﺍ
ﻷﻣﲑﻛﻢ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺍﻷﺷﻌﺚ؛ ﻓﺈﻧﻲ ﺃﺷﻬﺪﻛﻢ ﺃﻧﻲ ﺃﻭﻝ ﺧﺎﻟﻊ ﻟﻠﺤﺠﺎﺝ.
ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ :ﺧﻠﻌﻨﺎ ﻋﺪﻭ ﺍﷲ .ﻭﻭﺛﺒﻮﺍ ﺇﻟﹶﻰ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺍﻷﺷﻌﺚ ،ﻓﺒﺎﻳﻌﻮﻩ ﻋﻮﺿﺎ ﻋﻦ ﺍﻟﹾﺤﺠﺎﺝ ،ﻭﻟﹶﻢ ﻳﺬﻛﺮﻭﺍ ﺧﻠﻊ ﻋﺒﺪ ﺍﻟﹾﻤﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ.
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ﻭﺑﻌﺚ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺇﻟﹶﻰ ﺭﺗﺒﻴﻞ ﻓﺼﺎﻟﹶﺤﻪ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﻇﻔﺮﻭﺍ ﺑﺎﻟﹾﺤﺠﺎﺝ؛ ﻓﻼ
ﺧﺮﺍﺝ ﻋﻠﻰ ﺭﺗﺒﻴﻞ ﺃﺑﺪﺍ ،ﺛﹸﻢ ﺳﺎﺭ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺑﺎﻟﹾﺠﻨﻮﺩ ﺍﻟﺬﻳﻦ ﻣﻌﻪ ﻣﻘﺒﻼﹰ ﻣﻦ ﺳﺠﺴﺘﺎﻥ
ﺇﻟﹶﻰ ﺍﻟﹾﺤﺠﺎﺝ ﻟﻴﻘﺎﺗﻠﻪ ،ﻭﻳﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻌﺮﺍﻕ ،ﻓﹶﻠﹶﻤﺎ ﺗﻮﺳﻄﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻗﺎﻟﻮﺍ :ﺇﻥ ﺧﻠﻌﻨﺎ
ﻟﻠﺤﺠﺎﺝ ﺧﻠﻊ ﻻﺑﻦ ﻣﺮﻭﺍﻥ .ﻓﺨﻠﻌﻮﻫﻤﺎ ،ﻭﺟﺪﺩﻭﺍ ﺍﻟﺒﻴﻌﺔ ﻻﺑﻦ ﺍﻷﺷﻌﺚ ،ﻓﺒﺎﻳﻌﻬﻢ ﻋﻠﻰ
ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ،ﻭﺧﻠﻊ ﺃﺋﻤﺔ ﺍﻟﻀﻼﻟﺔ ،ﻭﺟﻬﺎﺩ ﺍﻟﹾﻤﻠﺤﺪﻳﻦ.(١)#
-ﺃﻧﻬﻢ ﺭﺃﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺃﺗﻘﻰ ﷲ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ج!
ﻭﻓِﻲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﹾﺠﻮﺯﻱ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻭﻻ ﺃﻋﺠﺐ ﻣﻦ ﺍﻗﺘﻨﺎﻉ ﻫﺆﻻﺀ
ﺑﻌﻠﻤﻬﻢ ،ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧﻬﻢ ﺃﻋﻠﻢ ﻣﻦ ﻋﻠﻲ ،t ﻓﻘﺪ ﻗﺎﻝ ﺫﻭ ﺍﻟﹾﺨﻮﻳﺼﺮﺓ ﻟﺮﺳﻮﻝ ﺍﷲ ج:
$ﺍﻋﺪﻝ ﻓﻤﺎ ﻋﺪﻟﺖ .#ﻭﻣﺎ ﻛﺎﻥ ﺇﺑﻠﻴﺲ ﻟﻴﻬﺘﺪﻱ ﺇﻟﹶﻰ ﻫﺬﻩ ﺍﻟﹾﻤﺨﺎﺯﻱ ،ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ
ﺍﳋﺬﻻﻥ!! #ﺍ’).(٢
ﻭﻣﻦ ﺑﺎﺏ ﺃﻭﻟﹶﻰ ﺃﻻﱠ ﻳﻠﺘﻔﺘﻮﺍ ﺇﻟﹶﻰ ﻛﻼﻡ ﺍﻟﻌﻠﹶﻤﺎﺀ ،ﻭﺍﻷﺧﺬ ﻋﻨﻬﻢ!!!
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )- (’٧٢٨ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻓﻬﺆﻻﺀ ﺃﺻﻞ ﺿﻼﻟِﻬﻢ:
ﺍﻋﺘﻘﺎﺩﻫﻢ ﻓِﻲ ﺃﺋﻤﺔ ﺍﻟﹾﻬﺪﻯ ﻭ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﺃﻧﻬﻢ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﻌﺪﻝ ،ﻭﺃﻧﻬﻢ
ﺿﺎﻟﻮﻥ ،ﻭﻫﺬﺍ ﻣﺄﺧﺬ ﺍﻟﹾﺨﺎﺭﺟﲔ ﻋﻦ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﻧﺤﻮﻫﻢ ،ﺛﹸﻢ ﻳﻌﺪﻭﻥ ﻣﺎ ﻳﺮﻭﻥ
ﺃﻧﻪ ﻇﻠﻢ ﻋﻨﺪﻫﻢ ﻛﻔﺮﺍ ،ﺛﹸﻢ ﻳﺮﺗﺒﻮﻥ ﻋﻠﹶﻰ ﺍﻟﻜﻔﺮ ﺃﺣﻜﺎﻣﺎ ﺍﺑﺘﺪﻋﻮﻫﺎ.
ﻓﻬﺬﻩ ﺛﻼﺙ ﻣﻘﺎﻣﺎﺕ ﻟﻠﻤﺎﺭﻗﲔ ﻣﻦ ﺍﻟﹾﺤﺮﻭﺭﻳﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﻧﺤﻮﻫﻢ ،ﻓِﻲ ﻛﻞ ﻣﻘﺎﻡ
ﺗﺮﻛﻮﺍ ﺑﻌﺾ ﺃﺻﻮﻝ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﺣﺘﻰ ﻣﺮﻗﻮﺍ ﻣﻨﻪ ﻛﹶﻤﺎ ﻣﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ #ﺍ’).(٣
) (١ﺍﺑﻦ ﻛﺜﲑ $ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ #ﺃﺣﺪﺍﺙ ﺳﻨﺔ )(’٨١
) (٢ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )ﺹ.(٩٥
) (٣ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٤٩٧/٢٨
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-ﺃﻥﱠ ﻣﺒﺪﺃ ﺧﺮﻭﺟﻬﻢ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻫﻮ ﺇﺛﺎﺭﺓ ﻗﻀﻴﺔ ﺗﻮﺯﻳﻊ ﺍﻟﺜﺮﻭﺓ:
ﻓﻬﺬﺍ ﺳﻠﻔﻬﻢ ﻭﺃﻭﻟﹸﻬﻢ ﻳﻘﻮﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ج :ﻫﺬﻩ ﻗﺴﻤﺔ ﻣﺎ ﺃﹸﺭﻳﺪ ﺑﻬﺎ ﻭﺟﻪ ﺍﷲ.#
ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺟﺎﺀَ ﻓِﻲ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ :ﻋﻦ ﺃﺑِﻲ ﺳﻌﻴﺪ tﻗﹶﺎﻝﹶ$ :ﺑﻴﻨﻤﺎ
ﻧﺤﻦ ﻋِﻨﺪ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻭﻫﻮ ﻳﻘﹾﺴِﻢ ﻗِﺴﻤﺎ ﺃﹶﺗﺎﻩ ﺫﹸﻭ ﺍﻟﹾﺨﻮﻳﺼِﺮﺓِ -ﻭﻫﻮ ﺭﺟﻞﹲ ﻣِﻦ ﺑﻨِﻲ
ﺗﻤِﻴﻢٍ -ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺍﻋﺪِﻝﹾ .ﻓﹶﻘﹶﺎﻝﹶ :ﻭﻳﻠﹶﻚ !!ﻭﻣﻦ ﻳﻌﺪِﻝﹸ ﺇِﺫﹶﺍ ﻟﹶﻢ ﺃﹶﻋﺪِﻝﹾ؟! ﻗﹶﺪ ﺧِﺒﺖ
ﻭﺧﺴِﺮﺕ ﺇِﻥﹾ ﻟﹶﻢ ﺃﹶﻛﹸﻦ ﺃﹶﻋﺪِﻝﹸ.(١)#
-ﺃﻧﻬﻢ ﺷﻬﺮﻭﺍ ﺍﻟﺴﻴﻒ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻳﻘﺘﻠﹸﻮﻥ ﺃﹶﻫﻞﹶ ﺍﻹﺳﻼﻡ ،ﻭﻳﺪﻋﻮﻥﹶ ﺃﻫﻞ ﺍﻷَﻭﺛﹶﺎﻥ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ tﻗﹶﺎﻝﹶ$ :ﺑﻌﺚﹶ ﻋﻠِﻲ t ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲ ج
ﺑِﺬﹸﻫﻴﺒﺔٍ ،ﻓﹶﻘﹶﺴﻤﻬﺎ ﺑﻴﻦ ﺍﻷَﺭﺑﻌﺔِ :ﺍﻷَﻗﹾﺮﻉِ ﺑﻦِ ﺣﺎﺑِﺲٍ ﺍﻟﹾﺤﻨﻈﹶﻠِﻲ ﺛﹸﻢ ﺍﻟﹾﻤﺠﺎﺷِﻌِﻲ ،ﻭﻋﻴﻴﻨﺔﹶ ﺑﻦِ
ﺑﺪﺭٍ ﺍﻟﹾﻔﹶﺰﺍﺭِﻱ ،ﻭﺯﻳﺪٍ ﺍﻟﻄﱠﺎِﺋﻲ ،ﺛﹸﻢ ﺃﹶﺣﺪِ ﺑﻨِﻲ ﻧﺒﻬﺎﻥﹶ ،ﻭﻋﻠﹾﻘﹶﻤﺔﹶ ﺑﻦِ ﻋﻼﺛﹶﺔﹶ ﺍﻟﹾﻌﺎﻣِﺮِﻱ ،ﺛﹸﻢ ﺃﹶﺣﺪِ
ﺑﻨِﻲ ﻛِﻼﺏٍ ،ﻓﹶﻐﻀِﺒﺖ ﻗﹸﺮﻳﺶ ﻭﺍﻷَﻧﺼﺎﺭ؛ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﻌﻄِﻲ ﺻﻨﺎﺩِﻳﺪ ﺃﹶﻫﻞِ ﻧﺠﺪٍ ﻭﻳﺪﻋﻨﺎ!! ﻗﹶﺎﻝﹶ:
ﺇِﻧﻤﺎ ﺃﹶﺗﺄﹶﻟﱠﻔﹸﻬﻢ .ﻓﹶﺄﹶﻗﹾﺒﻞﹶ ﺭﺟﻞﹲ ﻏﹶﺎﺋِﺮ ﺍﻟﹾﻌﻴﻨﻴﻦِ ،ﻣﺸﺮِﻑ ﺍﻟﹾﻮﺟﻨﺘﻴﻦِ ،ﻧﺎﺗِﺊﹸ ﺍﻟﹾﺠﺒِﲔِ ،ﻛﹶﺚﱡ ﺍﻟﻠﱢﺤﻴﺔِ
ﻣﺤﻠﹸﻮﻕ؛ ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺗﻖِ ﺍﻟﻠﱠﻪ ﻳﺎ ﻣﺤﻤﺪ !!ﻓﹶﻘﹶﺎﻝﹶ :ﻣﻦ ﻳﻄِﻊ ﺍﻟﻠﱠﻪ ﺇِﺫﹶﺍ ﻋﺼﻴﺖ ،ﺃﹶﻳﺄﻣﻨﻨِﻲ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ
ﺃﹶﻫﻞِ ﺍﻷَﺭﺽِ ﻓﹶﻼ ﺗﺄﻣﻨﻮﻧِﻲ؟! ﻓﹶﺴﺄﹶﻟﹶﻪ ﺭﺟﻞﹲ ﻗﹶﺘﻠﹶﻪ- ﺃﹶﺣﺴِﺒﻪ ﺧﺎﻟِﺪ ﺑﻦ ﺍﻟﹾﻮﻟِﻴﺪِ -ﻓﹶﻤﻨﻌﻪ ،ﻓﹶﻠﹶﻤﺎ ﻭﻟﱠﻰ
ﺿﺌﹾﻀِﺊِ ﻫﺬﹶﺍ -ﺃﹶﻭ ﻓِﻲ ﻋﻘِﺐِ ﻫﺬﹶﺍ -ﻗﹶﻮﻣﺎ ﻳﻘﹾﺮﺀُﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻻ ﻳﺠﺎﻭِﺯ ﺣﻨﺎﺟِﺮﻫﻢ، ﻗﹶﺎﻝﹶ :ﺇِﻥﱠ ﻣِﻦِ
ﻳﻤﺮﻗﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﻣﺮﻭﻕ ﺍﻟﺴﻬﻢِ ﻣِﻦ ﺍﻟﺮﻣِﻴﺔِ ،ﻳﻘﹾﺘﻠﹸﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍ ِﻹﺳﻼﻡِ ،ﻭﻳﺪﻋﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻷَﻭﺛﹶﺎﻥِ ،ﻟﹶﺌِﻦ
ﺃﹶﻧﺎ ﺃﹶﺩﺭﻛﹾﺘﻬﻢ ﻷَﻗﹾﺘﻠﹶﻨﻬﻢ ﻗﹶﺘﻞﹶ ﻋﺎﺩٍ.(٢)#
) (١ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓِﻲ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٣٦١٠
ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ :ﺫﻛﺮ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻭﺻﻔﺎﺗﻬﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٠٦٤ﻭﺳﻴﺄﺗِﻲ ﻟﻔﻈﻬﺎ ﺗﺎﻣﺎ،
ﺑﻌﺪ ﻗﻠﻴﻞ.
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻌﻠﻘﹰﺎ ﻓِﻲ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﷲ ﴿ :Tﻭﺃﻣﺎ ﻋﺎﺩ ﻓﺄﻫﻠﻜﻮﺍ ﺑﺮﻳﺢ ﴾...
ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٣٤٤ﻭﻭﺻﻠﻪ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ،ﺑﺎﺏ ﻗﻮﻟﻪ ﺍﷲ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
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ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻭﻳﻜﻔﱢﺮﻭﻥ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ،ﻭﻳﺴﺘﺤﻠﻮﻥ
ﻣﻨﻪ ﻻﺭﺗﺪﺍﺩﻩ ﻋﻨﺪﻫﻢ ﻣﺎ ﻻ ﻳﺴﺘﺤﻠﻮﻧﻪ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ،ﻛﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ ج ﻓﻴﻬﻢ:
)ﻳﻘﹾﺘﻠﹸﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍ ِﻹﺳﻼﻡِ ،ﻭﻳﺪﻋﻮﻥﹶ ﺃﹶﻫﻞﹶ ﺍﻷَﻭﺛﹶﺎﻥِ( #...ﺍ’).(١
-ﺃﻥﱠ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻻ ﺗﻨﻔﻊ ﺻﺎﺣﺒﻬﺎ ﺇﺫﺍ ﻟﹶﻢ ﻳﻠﺘﺰﻡ ﺑِﻤﺎ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻪ ﺍﻟﻨﺒِﻲ ج
ﻭﺃﺻﺤﺎﺑﻪ:
ﻭﻳﺪﻝ ﻋﻠﻴﻪ :ﻣﺎ ﺟﺎﺀَ ﻓِﻲ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻋﻦ ﺃﺑِﻲ ﺳﻌﻴﺪ tﻗﹶﺎﻝﹶ$ :ﺑﻴﻨﻤﺎ
ﻧﺤﻦ ﻋِﻨﺪ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻭﻫﻮ ﻳﻘﹾﺴِﻢ ﻗِﺴﻤﺎ ﺃﹶﺗﺎﻩ ﺫﹸﻭ ﺍﻟﹾﺨﻮﻳﺼِﺮﺓِ -ﻭﻫﻮ ﺭﺟﻞﹲ ﻣِﻦ ﺑﻨِﻲ
ﺗﻤِﻴﻢٍ -ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺍﻋﺪِﻝﹾ!!! ﻓﹶﻘﹶﺎﻝﹶ :ﻭﻳﻠﹶﻚ !!ﻭﻣﻦ ﻳﻌﺪِﻝﹸ ﺇِﺫﹶﺍ ﻟﹶﻢ ﺃﹶﻋﺪِﻝﹾ؟! ﻗﹶﺪ ﺧِﺒﺖ
ﻭﺧﺴِﺮﺕ ﺇِﻥﹾ ﻟﹶﻢ ﺃﹶﻛﹸﻦ ﺃﹶﻋﺪِﻝﹸ .ﻓﹶﻘﹶﺎﻝﹶ ﻋﻤﺮ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺍﺋﹾﺬﹶﻥﹾ ﻟِﻲ ﻓِﻴﻪِ ﻓﹶﺄﹶﺿﺮِﺏ ﻋﻨﻘﹶﻪ؟
ﻓﹶﻘﹶﺎﻝﹶ :ﺩﻋﻪ؛ ﻓﹶﺈِﻥﱠ ﻟﹶﻪ ﺃﹶﺻﺤﺎﺑﺎ ﻳﺤﻘِﺮ ﺃﹶﺣﺪﻛﹸﻢ ﺻﻼﺗﻪ ﻣﻊ ﺻﻼﺗِﻬِﻢ ،ﻭﺻِﻴﺎﻣﻪ ﻣﻊ ﺻِﻴﺎﻣِﻬِﻢ،
ﻳﻘﹾﺮﺀُﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻻ ﻳﺠﺎﻭِﺯ ﺗﺮﺍﻗِﻴﻬﻢ ،ﻳﻤﺮﻗﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﺪﻳﻦِ ﻛﹶﻤﺎ ﻳﻤﺮﻕ ﺍﻟﺴﻬﻢ ﻣِﻦ ﺍﻟﺮﻣِﻴﺔِ ،ﻳﻨﻈﹶﺮ ﺇِﻟﹶﻰ
ﻧﺼﻠِﻪِ ﻓﹶﻼ ﻳﻮﺟﺪ ﻓِﻴﻪِ ﺷﻲﺀٌ ،ﺛﹸﻢ ﻳﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﺭِﺻﺎﻓِﻪِ ﻓﹶﻤﺎ ﻳﻮﺟﺪ ﻓِﻴﻪِ ﺷﻲﺀٌ ،ﺛﹸﻢ ﻳﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﻧﻀِﻴﻪِ ﻭﻫﻮ
ﻗِﺪﺣﻪ ﻓﹶﻼ ﻳﻮﺟﺪ ﻓِﻴﻪِ ﺷﻲﺀٌ ،ﺛﹸﻢ ﻳﻨﻈﹶﺮ ﺇِﻟﹶﻰ ﻗﹸﺬﹶﺫِﻩِ ﻓﹶﻼ ﻳﻮﺟﺪ ﻓِﻴﻪِ ﺷﻲﺀٌ ،ﻗﹶﺪ ﺳﺒﻖ ﺍﻟﹾﻔﹶﺮﺙﹶ ﻭﺍﻟﺪﻡ.
ﺁﻳﺘﻬﻢ ﺭﺟﻞﹲ ﺃﹶﺳﻮﺩ ،ﺇِﺣﺪﻯ ﻋﻀﺪﻳﻪِ ﻣِﺜﹾﻞﹸ ﺛﹶﺪﻱِ ﺍﻟﹾﻤﺮﺃﹶﺓِ -ﺃﹶﻭ ﻣِﺜﹾﻞﹸ ﺍﻟﹾﺒﻀﻌﺔِ -ﺗﺪﺭﺩﺭ،
ﻭﻳﺨﺮﺟﻮﻥﹶ ﻋﻠﹶﻰ ﺣِﲔِ ﻓﹸﺮﻗﹶﺔٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ.
ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺳﻌِﻴﺪٍ :ﻓﹶﺄﹶﺷﻬﺪ ﺃﹶﻧﻲ ﺳﻤِﻌﺖ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹶ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ،ﻭﺃﹶﺷﻬﺪ
ﺃﹶﻥﱠ ﻋﻠِﻲ ﺑﻦ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﻗﹶﺎﺗﻠﹶﻬﻢ ﻭﺃﹶﻧﺎ ﻣﻌﻪ ،ﻓﹶﺄﹶﻣﺮ ﺑِﺬﹶﻟِﻚ ﺍﻟﺮﺟﻞِ ﻓﹶﺎﻟﹾﺘﻤِﺲ؛ ﻓﹶﺄﹸﺗِﻲ ﺑِﻪِ ﺣﺘﻰ
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﴾ ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧٤٣٢ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ :ﺫﻛﺮ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻭﺻﻔﺎﺗﻬﻢ ،ﺣﺪﻳﺚ
ﺭﻗﻢ ).(١٠٦٤
) (١ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٣٥٥/٢
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ﻧﻈﹶﺮﺕ ﺇِﻟﹶﻴﻪِ ﻋﻠﹶﻰ ﻧﻌﺖِ ﺍﻟﻨﺒِﻲ ج ﺍﻟﱠﺬِﻱ ﻧﻌﺘﻪ.(١)#
-ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ج ﺑﻘﺘﻠﻬﻢ:
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )ﺕ- (’٧٢٨ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻓﻬﺆﻻﺀ ﻣﻊ ﻛﺜﺮﺓ
ﺻﻼﺗِﻬﻢ ﻭﺻﻴﺎﻣﻬﻢ ﻭﻗﺮﺍﺀﺗِﻬﻢ ،ﻭﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺰﻫﺎﺩﺓ :ﺃﻣﺮ ﺍﻟﻨﺒِﻲ ج ﺑﻘﺘﻠﻬﻢ،
ﻭﻗﺘﻠﻬﻢ ﻋﻠﻲ ﺑﻦ ﺃﺑِﻲ ﻃﺎﻟﺐ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒِﻲ ج؛ ﻭﺫﻟﻚ ﻟِﺨﺮﻭﺟﻬﻢ ﻋﻦ
ﺳﻨﺔ ﺍﻟﻨﺒِﻲ ﻭﺷﺮﻳﻌﺘﻪ #ﺍ’).(٢
-ﺃﻥﱠ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻔﺘﻦ ﻭﻣﻦ ﺍﻟﻀﻼﻻﺕ :ﻟﺰﻭﻡ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻭﺇﻣﺎﻣﻬﻢ،
ﻭﺍﻟﹾﺤﺬﹶﺭ ﻣﻦ ﺍﻟﻔﹸﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻋﻠﻴﻬﻢ ،ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺗﻜﻔﲑ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻭﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ:
ﻭﻣِﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻓِﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ$ :ﻭﻳﺨﺮﺟﻮﻥﹶ ﻋﻠﹶﻰ ﺣِﲔِ ﻓﹸﺮﻗﹶﺔٍ ﻣِﻦ
ﺍﻟﻨﺎﺱِ.#
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻭﻟﹶﻬﻢ -ﺃﻱ :ﺍﻟﹾﺨﻮﺍﺭﺝ -ﺧﺎﺻﺘﺎﻥ ﻣﺸﻬﻮﺭﺗﺎﻥ
ﻓﺎﺭﻗﻮﺍ ﺑِﻬﻤﺎ ﺟﻤﺎﻋﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻭﺃﺋﻤﺘﻬﻢ:
-ﺃﺣﺪﻫﻤﺎ :ﺧﺮﻭﺟﻬﻢ ﻋﻦ ﺍﻟﺴﻨﺔ ،ﻭﺟﻌﻠﻬﻢ ﻣﺎ ﻟﻴﺲ ﺑﺴﻴﺌﺔ ﺳﻴﺌﺔ ،ﺃﻭ ﻣﺎ ﻟﻴﺲ
ﺑِﺤﺴﻨﺔ ﺣﺴﻨﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻇﻬﺮﻭﻩ ﰲ ﻭﺟﻪ ﺍﻟﻨﺒِﻲ ج؛ ﺣﻴﺚ ﻗﺎﻝ ﻟﻪ ﺫﻭ
ﺍﻟﹾﺨﻮﻳﺼﺮﺓ ﺍﻟﺘﻤﻴﻤﻲ$ :ﺍﻋﺪِﻝﹾ؛ ﻓﹶﺈﻧﻚ ﻟﹶﻢ ﺗﻌﺪِﻝﹾ .#ﺣﺘﻰ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨﺒِﻲ ج$ :ﻭﻳﻠﹶﻚ !!ﻭﻣﻦ
ﻳﻌﺪِﻝﹸ ﺇِﺫﹶﺍ ﻟﹶﻢ ﺃﹶﻋﺪِﻝﹾ؟! ﻟﹶﻘﹶﺪ ﺧِﺒﺖ ﻭﺧﺴِﺮﺕ ﺇِﻥﹾ ﻟﹶﻢ ﺃﹶﻋﺪِﻝﹾ... #
-ﺍﻟﻔﺮﻕ ﺍﻟﺜﺎﻧِﻲ ﻓِﻲ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ :ﺃﻧﻬﻢ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﻟﺴﻴﺌﺎﺕ،
ﻭﻳﺘﺮﺗﺐ ﻋﻠﹶﻰ ﺗﻜﻔﲑﻫﻢ ﺑﺎﻟﺬﻧﻮﺏ ﺍﺳﺘﺤﻼﻝ ﺩﻣﺎﺀ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻭﺃﻣﻮﺍﻟِﻬﻢ ،ﻭﺃﻥﱠ ﺩﺍﺭ ﺍﻹﺳﻼﻡ
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻋﻼﻣﺎﺕ ﺍﻟﻨﺒﻮﺓ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٦١٠ﻭﻣﺴﻠﻢ
ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺑﺎﺏ :ﺫﻛﺮ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻭﺻﻔﺎﺗﻬﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٠٦٤
) (٢ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٤٧٣/١١
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ﺩﺍﺭ ﺣﺮﺏ ،ﻭﺩﺍﺭﻫﻢ ﻫﻲ ﺩﺍﺭ ﺍﻹﻳﻤﺎﻥ #ﺍ’).(١
-ﺃﻧﻬﻢ ﻳﺴﺘﺪﻟﻮﻥ ﺑﺂﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﹾﺤﻜﻴﻢ ﻻ ﻳﺤﺴﻨﻮﻥ ﻓﻬﻤﻬﺎ ﻋﻠﹶﻰ ﻭﺟﻬﻬﺎ ،ﻭﻳﻨﺰﻟﻮﻥ
ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﻓِﻲ ﻏﲑ ﻣﺤﻠﻬﺎ ،ﻭﻳﺘﺮﻛﻮﻥ ﻣﺎ ﺟﺎﺀَ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟِﺢ:
ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ tﻟﹶﻬﻢ$ :ﺃﺗﻴﺘﻜﻢ ﻣﻦ ﻋﻨﺪ ﺍﻟﹾﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ،ﻭﻣﻦ ﻋﻨﺪ
ﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ج ،ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ ﻣﻨﻜﻢ!.#
ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻭﻛﺎﻧﺖ ﺍﻟﺒﺪﻉ ﺍﻷﻭﻟﹶﻰ -ﻣﺜﻞ ﺑﺪﻋﺔ
ﺍﻟﹾﺨﻮﺍﺭﺝ -ﺇﻧﻤﺎ ﻫﻲ ﻣﻦ ﺳﻮﺀ ﻓﻬﻤﻬﻢ ﻟﻠﻘﺮﺁﻥ ،ﻟﹶﻢ ﻳﻘﺼﺪﻭﺍ ﻣﻌﺎﺭﺿﺘﻪ ،ﻟﻜﻦ ﻓﻬﻤﻮﺍ ﻣﻨﻪ
ﻣﺎ ﻟﹶﻢ ﻳﺪﻝ ﻋﻠﻴﻪ؛ ﻓﻈﻨﻮﺍ ﺃﻧﻪ ﻳﺠﻮﺯ ﺗﻜﻔﲑ ﺃﺭﺑﺎﺏ ﺍﻟﺬﻧﻮﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﹾﻤﺆﻣﻦ ﻫﻮ ﺍﻟﱪ
ﺍﻟﺘﻘﻲ ،ﻗﺎﻟﻮﺍ :ﻓﻤﻦ ﻟﹶﻢ ﻳﻜﻦ ﺑﺮﺍ ﺗﻘﻴﺎ؛ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﻫﻮ ﻣﺨﻠﺪ ﻓِﻲ ﺍﻟﻨﺎﺭ.
ﺛﹸﻢ ﻗﺎﻟﻮﺍ :ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻣﻦ ﻭﺍﻻﻫﻤﺎ ﻟﻴﺴﻮﺍ ﺑِﻤﺆﻣﻨﲔ؛ ﻷﻧﻬﻢ ﺣﻜﻤﻮﺍ ﺑﻐﲑ ﻣﺎ
ﺃﻧﺰﻝ ﺍﷲ ،ﻓﻜﺎﻧﺖ ﺑﺪﻋﺘﻬﻢ ﻟﹶﻬﺎ ﻣﻘﹶﺪﻣﺘﺎﻥ:
-ﺍﻟﻮﺍﺣﺪﺓ :ﺃﻥﱠ ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﺑﻌﻤﻞ ،ﺃﻭ ﺑﺮﺃﻱ ﺃﺧﻄﺄ ﻓﻴﻪ؛ ﻓﻬﻮ ﻛﺎﻓﺮ.
-ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥﱠ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻴﺎ ﻭﻣﻦ ﻭﺍﻻﻫﻤﺎ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ.
ﻭﻟِﻬﺬﹶﺍ ﻳﺠﺐ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺗﻜﻔﲑ ﺍﻟﹾﻤﺴﻠﻤﲔ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﻟﹾﺨﻄﹶﺎﻳﺎ؛ ﻓﺈﻧﻪ ﺃﻭﻝ ﺑﺪﻋﺔ
ﻇﻬﺮﺕ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﻓﻜﻔﱠﺮ ﺃﻫﻠﹸﻬﺎ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻭﺍﺳﺘﺤﻠﻮﺍ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﻟﹶﻬﻢ ،ﻭﻗﺪ ﺛﺒﺖ
ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻓِﻲ ﺫﻣﻬﻢ ﻭﺍﻷﻣﺮ ﺑﻘﺘﺎﻟِﻬﻢ #ﺍ’).(٢
-ﺟﺎﺀ ﻓِﻲ ﻗﺼﺔ ﺍﻟﹾﺨﻮﺍﺭﺝ$ :ﺃﻥﱠ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻟﻘﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻭﺍﺟﺘﻤﻌﻮﺍ ﻓِﻲ
ﻣﻨﺰﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﻟﺮﺍﺳﺒِﻲ ،ﻓﺨﻄﺒﻬﻢ ﻭﺯﻫﺪﻫﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﻣﺮﻫﻢ ﺑﺎﻷﻣﺮ
ﺑﺎﻟﹾﻤﻌﺮﻭﻑ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤﻨﻜﺮ ..ﺛﹸﻢ ﻗﺎﻝ :ﺍﺧﺮﺟﻮﺍ ﺑﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻈﺎﻟِﻢ ﺃﻫﻠﻬﺎ
) (١ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٧٣-٧٢/١٩
) (٢ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٣١-٣٠/١٣
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ﺠﺒﺎﻝ ،ﺃﻭ ﺇﻟﹶﻰ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﹾﻤﺪﺍﺋﻦ .ﻣﻨﻜﺮﻳﻦ ﻟِﻬﺬﻩ ﺍﻟﺒﺪﻉ ﺍﻟﹾﻤﻀﻠﺔ. ﺇﻟﹶﻰ ﺑﻌﺾ ﻛﻬﻮﻑ ﺍﻟﹾ ِ
ﻓﻘﺎﻝ ﺣﺮﻗﻮﺹ ﺑﻦ ﺯﻫﲑ :ﺇﻥﱠ ﺍﻟﹾﻤﺘﺎﻉ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻗﻠﻴﻞ ،ﻭﺇﻥﱠ ﺍﻟﻔﺮﺍﻕ ﻟﹶﻬﺎ ﻭﺷﻴﻚ،
ﻓﻼ ﺗﺪﻋﻮﻧﻜﻢ ﺑﺰﻳﻨﺘﻬﺎ ﻭﺑﻬﺠﺘﻬﺎ ﺇﻟﹶﻰ ﺍﻟﹾﻤﻘﹶﺎﻡ ﺑِﻬﺎ ،ﻭﻻ ﺗﻜﻔﻨﻜﻢ ﻋﻦ ﻃﻠﺐ ﺍﻟﹾﺤﻖ ﻭﺇﻧﻜﺎﺭ
ﺍﻟﻈﻠﻢ ،ﻓﺈﻥ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣﺤﺴﻨﻮﻥ.(١)#
]ﻭﻓِﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﱪﺓ ﻟﻜﻞ ﻣﻌﺘﱪ ﺑﺄﻥﱠ ﻫﺆﻻﺀ ﺯﻫﺪﻭﺍ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﹾﻤﻌﺮﻭﻑ
ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﹾﻤﻨﻜﺮ -ﺣﺴﺐ ﻓﻬﻤﻬﻢ ،-ﻭﻳﻨﻜﺮﻭﻥ ﺍﻟﻈﻠﻢ -ﺣﺴﺐ ﺯﻋﻤﻬﻢ ،-ﻭﻗﺎﺭﻧﻮﺍ
ﺑﲔ ﻓﻌﻞ ﻫﺆﻻﺀ ﻭﻛﻼﻣﻬﻢ ،ﻭﺑﲔ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﻳﺰﻋﻢ ﺍﻹﺻﻼﺡ ﻓِﻲ ﻗﻨﺎﺓ ﺍﻹﻓﺴﺎﺩ ،ﻭﺃﻧﻪ
ﺇﻧﻤﺎ ﻳﻨﺸﺮ ﻣﻌﺎﻳﺐ ﻭﻣﺴﺎﻭﺉ ﺍﻟﹾﺤﻜﱠﺎﻡ ﻓِﻲ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﻦ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ
ﻋﻦ ﺍﻟﹾﻤﻨﻜﹶﺮ ،ﻭﺭﻓﻊ ﺍﻟﻈﻠﻢ ،ﻓﺘﺸﺎﺑﻬﺖ ﻗﻠﻮﺑﻬﻢ؛ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ[).(٢
ﻭﻗﺎﺭﻥ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﻣﺎ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﻣﻦ ﻗﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ،ﻭﻣﻌﺼﻮﻣﻲ
ﺍﻟﺪﻣﺎﺀ ،ﻭﺇﻓﺴﺎﺩ ﺃﻣﻮﺍﻝ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ،ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ.
-ﻻ ﻳﻘﻮﻟﻦ ﻗﺎﺋﻞ :ﻫﺆﻻﺀ ﺍﻟﹾﺨﻮﺍﺭﺝ ﺟﻤﺎﻋﺔ ﻣﻀﺖ ﻭﺍﻧﻘﻀﺖ ،ﻻ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻓِﻲ ﺯﻣﺎﻧﻨﺎ
ﺃﺣﺪ؟ ﻷﻧﺎ ﻧﻘﻮﻝ :ﻗﺪ ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ ج ﺃﻧﻬﻢ ﻳﺴﺘﻤﺮﻭﻥ ﺣﺘﻰ ﻳﻠﺤﻖ ﺁﺧﺮﻫﻢ ﺑﺎﻟﺪﺟﺎﻝ.
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ب ﻗﺎﻝ :ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ج ﻳﻘﻮﻝ:
$ﻳﺨﺮﺝ ﻧﺎﺱ ﻣِﻦ ﻗِﺒﻞِ ﺍﻟﹾﻤﺸﺮِﻕِ ﻳﻘﹾﺮﺀُﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻻﹶ ﻳﺠِﺎﻭِﺯ ﺗﺮﺍﻗِﻴﻬﻢ ،ﻛﹸﻠﱠﻤﺎ ﻗﹸﻄِﻊ ﻗﹶﺮﻥﹲ ﻧﺸﺄﹶ ﻗﹶﺮﻥﹲ،
ﺣﺘﻰ ﻳﺨﺮﺝ ﻓِﻲ ﺑﻘِﻴﺘِﻬِﻢ ﺍﻟﺪﺟﺎﻝﹸ.(٣)#
) (١ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ) ، (٢٣٢-٢١٢/٩ﻭﺍﻧﻈﺮ :ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )ﺹ.(٩٣
) (٢ﻣﻦ ﻣﻮﻗﻊ :ﻻ ﻟﻺﺭﻫﺎﺏ.
) (٣ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ )ﺍﻟﺮﺳﺎﻟﺔ ،(٤٥٥/١١-ﺗﺤﺖ ﺭﻗﻢ ) ،(٥٤١/١١) ،(٦٨٧١ﺗﺤﺖ ﺭﻗﻢ ) ،(٦٩٥٢ﻭﺍﻟﻄﻴﺎﻟﺴﻲ
)ﺹ ،(٣٠٢ﺗﺤﺖ ﺭﻗﻢ ) ،(٢٢٩٣ﻭﺍﻟﹾﺤﺎﻛﻢ ﻓِﻲ ﺍﻟﹾﻤﺴﺘﺪﺭﻙ )ﻋﻠﻮﺵ ،(٧١٤/٥-ﺗﺤﺖ ﺭﻗﻢ ).(٨٦٠٥
ﻭﻗﺎﻝ ﺍﻟﹾﺤﺎﻛﻢ$ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻭﻟﹶﻢ ﻳﺨﺮﺟﺎﻩ ،ﻓﻘﺪ ﺍﺗﻔﻘﺎ ﺟﻤﻴﻌﺎ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ
ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﺑﺎﺡ ﺍﻟﻠﺨﻤﻲ ﻭﻟﹶﻢ ﻳﺨﺮﺟﺎﻩ #ﺍ’.
=
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ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻓﺈﻧﻪ ﻗﺪ ﺃﺧﱪ ﻓِﻲ ﻏﲑ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪﻳﺚ
ﺃﻧﻬﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺨﺮﺟﻮﻥ ﺇﻟﹶﻰ ﺯﻣﻦ ﺍﻟﺪﺟﺎﻝ ،ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﹾﻤﺴﻠﻤﻮﻥ ﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻟﹾﺨﻮﺍﺭﺝ
ﻟﻴﺴﻮﺍ ﻣﺨﺘﺼﲔ ﺑﺬﻟﻚ ﺍﻟﻌﺴﻜﺮ #ﺍ’).(١
=
ﻭﻗﺎﻝ ﻓِﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )$ :(٢٣٠/٦ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﻧِﻲ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ #ﺍ’.
ﻗﻠﺖ :ﻭﺍﻟﹾﺤﺪﻳﺚ ﻟﻪ ﻣﺨﺎﺭﺝ ﻋﺪﺓ ﺗﻘﻮﻳﻪ ﻭﺗﺮﻗﻴﻪ ﺇﻟﹶﻰ ﻣﺮﺗﺒﺔ ﺍﻟﹾﺤﺴﻦ ﻟﻐﲑﻩ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
) (١ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٤٩٦/٢٨
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﴾ ﻳﻘﻮﻝ ﺍﷲ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
]ﻗﺮﻳﺶ .[٤:ﻓﺎﻷﻣﻦ ﻳﻘﹶﺎﺑﻞ ﺍﻟﹾﺨﻮﻑ.
ﻭﻳﻼﺣﻆ ﻓِﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻥﱠ ﻛﻠﻤﺔ $ﺍﻟﹾﺨﻮﻑ #ﺟﺎﺀﺕ ﻣﻌﺮﻓﺔ ﺑـ) :ﺍﻝ( ﻓِﻲ
ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻓﻘﻂ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﹶﺮﻳﻢ ،ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ:
-ﻗﻮﻟﻪ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﺍﻟﺒﻘﺮﺓ.[١٥٥:
-ﻭﻗﻮﻟﻪ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﺍﻟﻨﺴﺎﺀ.[٨٣:
-ﻭﻗﻮﻟﻪ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﺍﻟﻨﺤﻞ.[١١٢:
-ﻭﻗﻮﻟﻪ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﺍﻷﺣﺰﺍﺏ.[١٩:
ﻭﺍﻟﹾﺨﻮﻑ ﻓِﻲ ﻫﺬﻩ ﺍﻟﹾﻤﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺑِﻤﻌﲎ ﺍﻟﻘﺘﺎﻝ.
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ﻭﺟﺎﺀﺕ ﻛﻠﻤﺔ ﺍﻟﹾﺨﻮﻑ ﻓِﻲ ﺳﺖ ﻋﺸﺮﺓ ﺁﻳﺔ ﻧﻜﺮﺓ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ ،ﺣﻴﺚ ﺟﺎﺀﺕ
ﻧﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻬﻲ ﻓِﻲ ﺧﻤﺴﺔ ﻋﺸﺮ ﻣﻮﺿﻌﺎ ،ﻭﻓِﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﺟﺎﺀﺕ ﻧﻜﺮﺓ ﻓِﻲ
ﺳﻴﺎﻕ ﺍﻻﻣﺘﻨﺎﻥ ،ﻭﻫﻮ ﻫﺬﺍ ﺍﻟﹾﻤﻮﺿﻊ ﺍﻟﹾﻤﺬﻛﻮﺭ ﻫﻨﺎ ﻓِﻲ ﺳﻮﺭﺓ ﻗﺮﻳﺶ.
ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻨﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﻭﻓِﻲ ﺳﻴﺎﻕ ﺍﻻﻣﺘﻨﺎﻥ ﺗﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ.
ﻭﺍﻟﹾﻤﻌﻨﻰ ﻓِﻲ ﺗﻠﻚ ﺍﻟﹾﻤﻮﺍﺿﻊ :ﻧﻔﻲ ﺃﻱ ﺧﻮﻑ ﻓِﻲ ﻛﻞ ﺣﺎﻝ.
ﻭﻫﺬﺍ ﻟﻪ ﺩﻻﻟﺘﻪ ﻓِﻲ ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﹾﺨﻮﻑ ﻳﻄﻠﺐ ﻋﺪﻣﻪ ﻭﻧﻔﻴﻪ ﺑِﺠﻤﻴﻊ
ﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻮﺍﻟﻪ؛ ﻓﺎﻷﻣﻦ ﻳﻘﺎﺑﻠﻪ!
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﹾﺨﻮﻑ ﻳﻜﻮﻥ ﺳﻴﺎﺳﻴﺎ ،ﻭﺍﻗﺘﺼﺎﺩﻳﺎ ،ﻭﺍﺟﺘﻤﺎﻋﻴﺎ ،ﻭﻓﻜﺮﻳﺎ ،ﻭﺑﻴﺌﻴﺎ! ﻓﺈﻥ
ﺍﻷﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻰ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ،ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ:
-ﺍﻷﻣﻦ ﺍﻟﺴﻴﺎﺳﻲ.
-ﺍﻷﻣﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ.
-ﺍﻷﻣﻦ ﺍﻻﻗﺘﺼﺎﺩﻱ.
-ﺍﻷﻣﻦ ﺍﻟﻔﻜﺮﻱ.
-ﺍﻷﻣﻦ ﺍﻟﺒﻴﺌﻲ.
ﺑِﻬﺬﻩ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻳﻜﻮﻥ ﻣﻔﻬﻮﻡ ﺍﻷﻣﻦ ﻓِﻲ ﺍﻹﺳﻼﻡ!
ﺑﻴﻦ ﺍﻟﺮﺳﻮﻝ ج ﺃﺳﺲ ﺍﻷﻣﻦ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺟﻪ ﺍﻟﹾﻤﺴﻠﻢ ﻓِﻲ ﺣﻴﺎﺗﻪ.
ﻋﻦ ﺍﻟﹾﻌِﺮﺑﺎﺽِ ﺑﻦِ ﺳﺎﺭِﻳﺔﹶ ﻗﹶﺎﻝﹶ$ :ﻭﻋﻈﹶﻨﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج ﻳﻮﻣﺎ ﺑﻌﺪ ﺻﻼﺓِ ﺍﻟﹾﻐﺪﺍﺓِ
ﻣﻮﻋِﻈﹶﺔﹰ ﺑﻠِﻴﻐﺔﹰ ،ﺫﹶﺭﻓﹶﺖ ﻣِﻨﻬﺎ ﺍﻟﹾﻌﻴﻮﻥﹸ ،ﻭﻭﺟِﻠﹶﺖ ﻣِﻨﻬﺎ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟﻞﹲ :ﺇِﻥﱠ ﻫﺬِﻩِ
ﻣﻮﻋِﻈﹶﺔﹸ ﻣﻮﺩﻉٍ؛ ﻓﹶﻤﺎﺫﹶﺍ ﺗﻌﻬﺪ ﺇِﻟﹶﻴﻨﺎ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ؟!
ﻗﹶﺎﻝﹶ :ﺃﹸﻭﺻِﻴﻜﹸﻢ ﺑِﺘﻘﹾﻮﻯ ﺍﻟﻠﱠﻪِ.
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ﻭﺍﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ﻭﺇِﻥﹾ ﻋﺒﺪ ﺣﺒﺸِﻲ؛ ﻓﹶﺈِﻧﻪ ﻣﻦ ﻳﻌِﺶ ﻣِﻨﻜﹸﻢ ﻳﺮﻯ ﺍﺧﺘِﻼﻓﹰﺎ ﻛﹶﺜِﲑﺍ.
ﻭِﺇﻳﺎﻛﹸﻢ ﻭﻣﺤﺪﺛﹶﺎﺕِ ﺍﻷُﻣﻮﺭِ؛ ﻓﹶﺈِﻧﻬﺎ ﺿﻼﻟﹶﺔﹲ ،ﻓﹶﻤﻦ ﺃﹶﺩﺭﻙ ﺫﹶﻟِﻚ ﻣِﻨﻜﹸﻢ؛ ﻓﹶﻌﻠﹶﻴﻪِ ﺑِﺴﻨﺘِﻲ ﻭﺳﻨﺔِ
ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀِ ﺍﻟﺮﺍﺷِﺪِﻳﻦ ﺍﻟﹾﻤﻬﺪِﻳﲔ ،ﻋﻀﻮﺍ ﻋﻠﹶﻴﻬﺎ ﺑِﺎﻟﻨﻮﺍﺟِﺬِ.(١)#
ﺃﻗﻮﻝ :ﺣﺪﺩ ﻫﺬﺍ ﺍﻟﹾﺤﺪﻳﺚ ﺃﺳﺲ ﺍﻷﻣﻦ ﻓِﻲ ﺍﻹﺳﻼﻡ ،ﻭﻫﻤﺎ ﺃﻣﺮﺍﻥ:
-ﺍﻷﻭﻝ :ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﺑِﻤﻔﻬﻮﻣﻬﺎ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ.
-ﺍﻟﺜﺎﻧِﻲ :ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻮﻻﺓ ﺍﻷﻣﻮﺭ.
ﻓﺒﺎﻟﺘﻘﻮﻯ ﷲ :ﺗﺴﺘﻘﻴﻢ ﻟﻠﻤﺴﻠﻢ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﷲ ،Tﻭﻋﻼﻗﺘﻪ ﻣﻊ ﻧﻔﺴﻪ ،ﻭﻋﻼﻗﺘﻪ ﻣﻊ
ﺟﲑﺍﻧﻪ ،ﻭﻋﻼﻗﺘﻪ ﺑﻜﻞ ﻣﺎ ﺣﻮﻟﻪ.
ﻭﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ :ﺗﺴﺘﻘﻴﻢ ﻟﻪ ﺣﻴﺎﺗﻪ ﻓِﻲ ﻣﺠﺘﻤﻌﻪ ﻣﻦ ﺟﻤﻴﻊ ﺟﻬﺎﺗِﻬﺎ.
ﻭﻟﺬﺍ ﺗﺠﺪ ﻣﻦ ﻭﻗﻊ ﻓِﻲ ﺍﻟﻔﺘﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﻳﻌﺘﺬﺭ ﻋﻦ ﻧﻔﺴﻪ ﺑِﺨﻠﻞ ﻓِﻲ
ﺍﻟﺘﻘﻮﻯ؛ ﺇﺫ ﻫﻲ ﺷﺎﻣﻠﺔ ﻟﻸﻣﺮﻳﻦ.
ﻭﻗﺪ ﻗﻴﻞ ﻟﻠﺸﻌﺒِﻲ ﻓِﻲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ :ﺃﻳﻦ ﻛﻨﺖ ﻳﺎ ﻋﺎﻣﺮ؟
) (١ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻓِﻲ ﺍﻟﹾﻤﺴﻨﺪ ) ١٢٧-١٢٦/٤ﺍﳌﻴﻤﻨﻴﺔ( ،ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ،ﺑﺎﺏ :ﻓِﻲ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ،
ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٦٠٧ﻭﺍﻟﺘﺮﻣﺬﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ :ﻣﺎ ﺟﺎﺀ ﻓِﻲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻉ،
ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٢٦٧٦ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻓِﻲ ﺍﻟﹾﻤﻘﺪﻣﺔ ،ﺑﺎﺏ :ﺍﺗﺒﺎﻉ ﺳﻨﺔ ﺍﻟﹾﺨﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻟﹾﻤﻬﺪﻳﲔ ،ﺣﺪﻳﺚ
ﺭﻗﻢ ) ،(٤٤ﻭﺍﻟﺪﺍﺭﻣﻲ ﻓِﻲ ﺍﻟﹾﻤﻘﺪﻣﺔ ،ﺑﺎﺏ :ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ )ﺍﻹﺣﺴﺎﻥ ،(١٧٨/١ﺗﺤﺖ ﺭﻗﻢ
).(٥
ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻫﺬﹶﺍ ﺣﺪِﻳﺚﹲ ﺣﺴﻦ ﺻﺤِﻴﺢ ،ﻭﻗﹶﺪ ﺭﻭﻯ ﺛﹶﻮﺭ ﺑﻦ ﻳﺰِﻳﺪ ،ﻋﻦ ﺧﺎﻟِﺪِ ﺑﻦِ ﻣﻌﺪﺍﻥﹶ،
ﻋﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﻤﺮٍﻭ ﺍﻟﺴﻠﹶﻤِﻲ ،ﻋﻦ ﺍﻟﹾﻌِﺮﺑﺎﺽِ ﺑﻦِ ﺳﺎﺭِﻳﺔﹶ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻧﺤﻮ ﻫﺬﹶﺍ ..
ﺣﺪﺛﹶﻨﺎ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﺤﺴﻦ ﺑﻦ ﻋﻠِﻲ ﺍﻟﹾﺨﻼﱠﻝﹸ ﻭﻏﹶﻴﺮ ﻭﺍﺣِﺪٍ ﻗﹶﺎﻟﹸﻮﺍ :ﺣﺪﺛﹶﻨﺎ ﺃﹶﺑﻮ ﻋﺎﺻِﻢٍ ،ﻋﻦ ﺛﹶﻮﺭِ ﺑﻦِ ﻳﺰِﻳﺪ ،ﻋﻦ ﺧﺎﻟِﺪِ ﺑﻦِ
ﻣﻌﺪﺍﻥﹶ ،ﻋﻦ ﻋﺒﺪِ ﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﻋﻤﺮٍﻭ ﺍﻟﺴﻠﹶﻤِﻲ ،ﻋﻦ ﺍﻟﹾﻌِﺮﺑﺎﺽِ ﺑﻦِ ﺳﺎﺭِﻳﺔﹶ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻧﺤﻮﻩ.
ﻭﺍﻟﹾﻌِﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭِﻳﺔﹶ ﻳﻜﹾﻨﻰ ﺃﹶﺑﺎ ﻧﺠِﻴﺢٍ ،ﻭﻗﹶﺪ ﺭﻭِﻱ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚﹸ ﻋﻦ ﺣﺠﺮِ ﺑﻦِ ﺣﺠﺮٍ ،ﻋﻦ ﻋِﺮﺑﺎﺽِ ﺑﻦِ ﺳﺎﺭِﻳﺔﹶ،
ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻧﺤﻮﻩ #ﺍ’.
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ﻗﺎﻝ :ﻛﻨﺖ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﺃﻃﲑ ﻓﻜﺪﺕ ﺇﻧﺴﺎﻥﹲ ﻭﺻﻮﺕ ﻋﻮﻯ ﺍﻟﺬﺋﺐ ﻓﺎﺳﺘﺄﻧﺴﺖ ﺑﺎﻟﺬﺋﺐ ﺇﺫ ﻋﻮﻯ
ﺃﺻﺎﺑﺘﻨﺎ ﻓﺘﻨﺔ ﻟﹶﻢ ﻧﻜﻦ ﻓﻴﻬﺎ ﺑﺮﺭﺓ ﺃﺗﻘﻴﺎﺀ ،ﻭﻻ ﻓﺠﺮﺓ ﺃﻗﻮﻳﺎﺀ.
ﻭﻛﺎﻥ ﺍﻟﹾﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻳﻘﻮﻝ$ :ﺇﻥﱠ ﺍﻟﹾﺤﺠﺎﺝ ﻋﺬﺍﺏ ﺍﷲ ،ﻓﻼ ﺗﺪﻓﻌﻮﺍ ﻋﺬﺍﺏ ﺍﷲ
ﺑﺄﻳﺪﻳﻜﻢ ،ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺑﺎﻻﺳﺘﻜﺎﻧﺔ ﻭﺍﻟﺘﻀﺮﻉ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻳﻘﻮﻝ﴿ :
﴾ ]ﺍﻟﹾﻤﺆﻣﻨﻮﻥ.#[٧٦:
ﻭﻛﺎﻥ ﻃﻠﻖ ﺑﻦ ﺣﺒﻴﺐ ﻳﻘﻮﻝ$ :ﺍﺗﻘﻮﺍ ﺍﻟﻔﺘﻨﺔ ﺑﺎﻟﺘﻘﻮﻯ.
ﻓﻘﻴﻞ ﻟﻪ :ﺃﺟﻤِﻞ ﻟﻨﺎ ﺍﻟﺘﻘﻮﻯ.
ﻓﻘﺎﻝ :ﺃﻥ ﺗﻌﻤﻞ ﺑﻄﺎﻋﺔ ﺍﷲ ،ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ،ﺗﺮﺟﻮ ﺭﺣﻤﺔ ﺍﷲ ،ﻭﺃﻥ ﺗﺘﺮﻙ
ﻣﻌﺼﻴﺔ ﺍﷲ ،ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺍﷲ ،ﺗﺨﺎﻑ ﻋﺬﺍﺏ ﺍﷲ #ﺭﻭﺍﻩ ﺃﺣﻤﺪ ،ﻭﺍﺑﻦ ﺃﺑِﻲ ﺍﻟﺪﻧﻴﺎ).(١
ﺑﺪﻭﻥ ﺍﻷﻣﻦ ﻻ ﺗﺴﺘﻘﻴﻢ ﻟﻠﻨﺎﺱ ﺣﻴﺎﺓ!
ﻭﻟﺬﺍ ﺍﻣﺘﻦ ﺍﷲ Tﻋﻠﻰ ﻗﺮﻳﺶ ﺑﺬﻟﻚ ،ﻓﻘﺎﻝ ﴿ :I
﴾ ]ﻗﺮﻳﺶ.[٤-٣:
ﻓﺒﺪﻭﻥ ﺍﻷﻣﻦ ﻻ ﺗﺴﻘﻴﻢ ﺩﻧﻴﺎ ،ﻭﻻ ﻳﻘﻮﻡ ﺩﻳﻦ!
ﻭﺍﻟﻔﺘﻦ ﺗﻘﻮﺩ ﺇﻟﹶﻰ ﺳﻠﺐ ﻧﻌﻤﺔ ﺍﻷﻣﻦ ،ﻓﺘﻨﻘﻠﺐ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺮﺿﻴﺔ ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﺇﻟﹶﻰ
ﺿﻨﻚ ﻓِﻲ ﺍﻟﻌﻴﺶ ﺑِﻤﻌﺼﻴﺔ ﺍﷲ ،ﻭﺍﻟﹾﺨﺮﻭﺝ ﻋﻦ ﺷﺮﻋﻪ.
ﻭﺣﻴﺚ ﺇﻥ ﺃﺳﺲ ﺍﻷﻣﻦ ﻫﻲ :ﺗﻘﻮﻯ ﺍﷲ ،ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻮﻟِﻲ ﺍﻷﻣﺮ؛ ﻓﺈﻥ ﻣﺨﺎﻟﻔﺔ
ﺫﻟﻚ ﺗﺴﻠﺐ ﻧﻌﻤﺔ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺮﺿﻴﺔ ،ﻭﺗﻮﻗﻊ ﻓِﻲ ﺍﻟﹾﻤﻌﻴﺸﺔ ﺍﻟﻀﻨﻚ.
) (١ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑِﻲ ﺷﻴﺒﺔ ) ،(٢٣/١١ﻭﺍﺑﻦ ﺍﻟﹾﻤﺒﺎﺭﻙ ﻓِﻲ $ﺍﻟﺰﻫﺪ ،( ٤٧٣ ) #ﻭﺍﻟﺰﻫﺪ ﻟﹶﻬﻨﺎﺩ ) ،(٢٩٧/١ﺗﺤﺖ ﺭﻗﻢ
) ،(٥٢٢ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻓِﻲ $ﺍﻟﹾﺤِﻠﻴﺔ. (٦٤/٣) #
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ﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻃﻪ.[١٢٤:
ﻓﻴﻘﻊ ﺍﻟﻨﺎﺱ ﻓِﻲ ﻋﺬﺍﺏ ﺍﻟﻔﺘﻦ.
ﻛﹶﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ$ :ﺇﻥ ﺍﻟﹾﺤﺠﺎﺝ ﻋﺬﺍﺏ ﺍﷲ ،ﻓﻼ ﺗﺪﻓﻌﻮﺍ ﻋﺬﺍﺏ ﺍﷲ
ﺑﺄﻳﺪﻳﻜﻢ ،ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺑﺎﻻﺳﺘﻜﺎﻧﺔ ﻭﺍﻟﺘﻀﺮﻉ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻳﻘﻮﻝ﴿ :
﴾ ]ﺍﻟﹾﻤﺆﻣﻨﻮﻥ.#[٧٦:
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ$ :-ﻓِﻲ ﺍﳉﻤﻠﺔ :ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﺠﺘﻬﺪﻭﻥ ﻓِﻲ ﻃﺎﻋﺔ ﺍﷲ
﴾ ]ﺍﻟﺘﻐﺎﺑﻦ.[١٦: ﻭﺭﺳﻮﻟﻪ ﺑِﺤﺴﺐ ﺍﻹﻣﻜﺎﻥ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ﴿ :
ﻭﻗﺎﻝ ﺍﻟﻨﺒِﻲ ج$ :ﺇِﺫﹶﺍ ﺃﹶﻣﺮﺗﻜﹸﻢ ﺑِﺄﹶﻣﺮٍ؛ ﻓﹶﺄﺗﻮ ﻣِﻨﻪ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ.(١)#
ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥﱠ ﺍﷲ ﺑﻌﺚ ﻣﺤﻤﺪﺍ ج ﺑﺼﻼﺡ ﺍﻟﻌﺒﺎﺩ ﻓِﻲ ﺍﻟﹾﻤﻌﺎﺵ ﻭﺍﻟﹾﻤﻌﺎﺩ ،ﻭﺃﻧﻪ ﺃﻣﺮ
ﺑﺎﻟﺼﻼﺡ ،ﻭﻧﻬﻰ ﻋﻦ ﺍﻟﻔﺴﺎﺩ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﺻﻼﺡ ﻭﻓﺴﺎﺩ؛ ﺭﺟﺤﻮﺍ ﺍﻟﺮﺍﺟﺢ
ﻣﻨﻬﻤﺎ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺻﻼﺣﻪ ﺃﻛﺜﺮ ﻣﻦ ﻓﺴﺎﺩﻩ؛ ﺭﺟﺤﻮﺍ ﻓﻌﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﺴﺎﺩﻩ ﺃﻛﺜﺮ ﻣﻦ
ﺻﻼﺣﻪ؛ ﺭﺟﺤﻮﺍ ﺗﺮﻛﻪ ،ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﺑﻌﺚ ﺭﺳﻮﻟﻪ ج ﺑﺘﺤﺼﻴﻞ ﺍﻟﹾﻤﺼﺎﻟِﺢ ﻭﺗﻜﻤﻴﻠﻬﺎ،
ﻭﺗﻌﻄﻴﻞ ﺍﻟﹾﻤﻔﹶﺎﺳﺪ ﻭﺗﻘﻠﻴﻠﻬﺎ ،ﻓﺈﺫﺍ ﺗﻮﻟﱠﻰ ﺧﻠﻴﻔﺔ ﻣﻦ ﺍﻟﹾﺨﻠﹶﻔﹶﺎﺀ ﻛﻴﺰﻳﺪ ،ﻭﻋﺒﺪ ﺍﻟﹾﻤﻠﻚ،
ﻭﺍﻟﹾﻤﻨﺼﻮﺭ ﻭﻏﲑﻫﻢ؛ ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﻳﺠﺐ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﻮﻻﻳﺔ ﻭﻗﺘﺎﻟﻪ ﺣﺘﻰ ﻳﻮﻟﱠﻰ ﻏﲑﻩ.
ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﻳﺮﻯ ﺍﻟﺴﻴﻒ؛ ﻓﻬﺬﺍ ﺭﺃﻱ ﻓﺎﺳﺪ ،ﻓﺈﻥﱠ ﻣﻔﺴﺪﺓ ﻫﺬﺍ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺘﻪ.
ﻭﻗﻞﱠ ﻣﻦ ﺧﺮﺝ ﻋﻠﹶﻰ ﺇﻣﺎﻡ ﺫﻱ ﺳﻠﻄﺎﻥ ﺇﻻﱠ ﻛﺎﻥ ﻣﺎ ﺗﻮﻟﱠﺪ ﻋﻠﻰ ﻓﻌﻠﻪ ﻣﻦ ﺍﻟﺸﺮ ﺃﻋﻈﻢ ﻣِﻤﺎ
ﺗﻮﻟﺪ ﻣﻦ ﺍﻟﹾﺨﲑ:
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺑﺎﺏ :ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﻦ ﺍﻟﺮﺳﻮﻝ ج ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٧٢٨٨
ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﺤﺞ ،ﺑﺎﺏ :ﻓﺮﺽ ﺍﻟﹾﺤﺞ ﻣﺮﺓ ﻓِﻲ ﺍﻟﻌﻤﺮ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(١٣٣٧ﻭﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ ﻋﻨﺪ
ﺍﻟﺒﺨﺎﺭﻱ :ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻗﹶﺎﻝﹶ$ :ﺩﻋﻮﻧِﻲ ﻣﺎ ﺗﺮﻛﹾﺘﻜﹸﻢِ ،ﺇﻧﻤﺎ ﻫﻠﹶﻚ ﻣﻦ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻜﹸﻢ ﺑِﺴﺆﺍﻟِﻬِﻢ،
ﻭﺍﺧﺘِﻼﻓِﻬِﻢ ﻋﻠﹶﻰ ﺃﹶﻧﺒِﻴﺎﺋِﻬِﻢ ،ﻓﹶﺈِﺫﹶﺍ ﻧﻬﻴﺘﻜﹸﻢ ﻋﻦ ﺷﻲﺀٍ ﻓﹶﺎﺟﺘﻨِﺒﻮﻩ ،ﻭﺇِﺫﹶﺍ ﺃﹶﻣﺮﺗﻜﹸﻢ ﺑِﺄﹶﻣﺮٍ؛ ﻓﹶﺄﹾﺗﻮﺍ ﻣِﻨﻪ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ.#
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-ﻛﺎﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻳﺰﻳﺪ ﺑﺎﻟﹾﻤﺪﻳﻨﺔ .
-ﻭﻛﺎﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﻋﺒﺪ ﺍﻟﹾﻤﻠﻚ ﺑﺎﻟﻌﺮﺍﻕ.
ﺨﺮﺍﺳﺎﻥ.
-ﻭﻛﺎﺑﻦ ﺍﻟﹾﻤﻬﻠﺐ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﺃﺑﻴﻪ ﺑِ
ﺨﺮﺍﺳﺎﻥ ﺃﻳﻀﺎ.
ﻭﻛﺄﺑِﻲ ﻣﺴﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻴﻬﻢ ﺑِ
-ﻭﻛﺎﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﹾﻤﻨﺼﻮﺭ ﺑﺎﻟﹾﻤﺪﻳﻨﺔ ﻭﺍﻟﺒﺼﺮﺓ.
ﻭﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ...
ﻭﻏﺎﻳﺔ ﻫﺆﻻﺀ ﺇﻣﺎ ﺃﻥ ﻳﻐﻠﺒﻮﺍ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻐﻠﺒﻮﺍ ،ﺛﹸﻢ ﻳﺰﻭﻝ ﻣﻠﻜﻬﻢ؛ ﻓﻼ ﻳﻜﻮﻥ ﻟﹶﻬﻢ
ﻋﺎﻗﺒﺔ ،ﻓﺈﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ،ﻭﺃﺑﺎ ﻣﺴﻠﻢ ﻫﻤﺎ ﺍﻟﻠﺬﺍﻥ ﻗﺘﻼ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍ ،ﻭﻛﻼﻫﻤﺎ ﻗﺘﻠﻪ
ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﹾﻤﻨﺼﻮﺭ.
ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﹾﺤﺮﺓ ،ﻭﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻭﺍﺑﻦ ﺍﻟﹾﻤﻬﻠﺐ ﻭﻏﲑﻫﻢ؛ ﻓﻬﺰﻣﻮﺍ ﻭﻫﺰﻡ ﺃﺻﺤﺎﺑﻬﻢ؛
ﻓﻼ ﺃﺑﻘﻮﺍ ﺩﻳﻨﺎ ﻭﻻ ﺃﺑﻘﻮﺍ ﺩﻧﻴﺎ.
ﻭﺍﷲ ﻻ ﻳﺄﻣﺮ ﺑﺄﻣﺮ ﻻ ﻳﺤﺼﻞ ﺑﻪ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻭﻻ ﺻﻼﺡ ﺍﻟﺪﻧﻴﺎ.
ﺠﻨﺔ ﻓﻠﻴﺴﻮﺍ ﺃﻓﻀﻞ ﻣﻦ ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﻋﻞ ﺫﻟﻚ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﹾﻤﺘﻘﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﹾ
ﻋﻠﻲ ،ﻭﻃﻠﺤﺔ ،ﻭﺍﻟﺰﺑﲑ ،ﻭﻋﺎﺋﺸﺔ ﻭﻏﲑﻫﻢ ،ﻭﻣﻊ ﺫﻟﻚ ﻟﹶﻢ ﻳﺤﻤﺪﻭﺍ ﻣﺎ ﻓﻌﻠﻮﻩ ﻣﻦ ﺍﻟﻘﺘﺎﻝ،
ﻭﻫﻢ ﺃﻋﻈﻢ ﻗﺪﺭﺍ ﻋﻨﺪ ﺍﷲ ،ﻭﺃﺣﺴﻦ ﻧﻴﺔ ﻣﻦ ﻏﲑﻫﻢ .
ﻭﻛﺬﻟﻚ ﺃﻫﻞ ﺍﻟﹾﺤﺮﺓ ﻛﺎﻥ ﻓﻴﻬﻢ ﺧﻠﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ.
ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻛﺎﻥ ﻓﻴﻬﻢ ﺧﻠﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﺍﷲ ﻳﻐﻔﺮ ﻟﹶﻬﻢ
ﻛﻠﻬﻢ ...
ﻭﻛﺎﻥ ﺃﻓﺎﺿﻞ ﺍﻟﹾﻤﺴﻠﻤﲔ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﹾﺨﺮﻭﺝ ﻭﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ ،ﻛﻤﺎ ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ
ﻋﻤﺮ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﹾﻤﺴﻴﺐ ﻭﻋﻠﻲ ﺑﻦ ﺍﻟﹾﺤﺴﲔ ﻭﻏﲑﻫﻢ ﻳﻨﻬﻮﻥ ﻋﺎﻡ ﺍﻟﹾﺤﺮﺓ ﻋﻦ ﺍﻟﹾﺨﺮﻭﺝ
ﻋﻠﻰ ﻳﺰﻳﺪ ،ﻭﻛﹶﻤﺎ ﻛﺎﻥ ﺍﻟﹾﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﺠﺎﻫﺪ ﻭﻏﲑﻫﻤﺎ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﹾﺨﺮﻭﺝ ﻓِﻲ
ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ.
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ﻭﻟِﻬﺬﺍ ﺍﺳﺘﻘﺮ ﺃﻣﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ
ﻋﻦ ﺍﻟﻨﺒِﻲ ج ،ﻭﺻﺎﺭﻭﺍ ﻳﺬﻛﺮﻭﻥ ﻫﺬﺍ ﻓِﻲ ﻋﻘﺎﺋﺪﻫﻢ ،ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺟﻮﺭ ﺍﻷﺋﻤﺔ ﻭﺗﺮﻙ
ﻗﺘﺎﻟِﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﺗﻞ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ ﺧﻠﻖ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ.
ﻭﺑﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻭﺍﻷﻣﺮ ﺑﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤﻨﻜﹶﺮ ﻳﺸﺘﺒﻪ ﺑﺎﻟﻘﺘﺎﻝ ﻓِﻲ
ﺍﻟﻔﺘﻨﺔ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺑﺴﻄﻪ.
ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﻓِﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻭﺍﻋﺘﱪ
ﺍﻋﺘﺒﺎﺭ ﺃﻭﻟِﻲ ﺍﻷﺑﺼﺎﺭ؛ ﻋﻠﻢ ﺃﻥﱠ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻨﺒﻮﻳﺔ ﺧﲑ ﺍﻷﻣﻮﺭ.
ﻭﻟِﻬﺬﹶﺍ ﻟﹶﻤﺎ ﺃﺭﺍﺩ ﺍﻟﹾﺤﺴﲔ tﺃﻥ ﻳﺨﺮﺝ ﺇﻟﹶﻰ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻟﹶﻤﺎ ﻛﺎﺗﺒﻮﻩ ﻛﺘﺒﺎ ﻛﺜﲑﺓ؛ ﺃﺷﺎﺭ
ﻋﻠﻴﻪ ﺃﻓﺎﺿﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ -ﻛﺎﺑﻦ ﻋﻤﺮ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺃﺑِﻲ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ
ﺣﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﺃﻻﱠ ﻳﺨﺮﺝ ،ﻭﻏﹶﻠﹶﺐ ﻋﻠﻰ ﻇﻨﻬﻢ ﺃﻧﻪ ﻳﻘﺘﻞ ،ﺣﺘﻰ ﺇﻥ ﺑﻌﻀﻬﻢ ﻗﺎﻝ:
ﺃﺳﺘﻮﺩﻋﻚ ﺍﷲ ﻣﻦ ﻗﺘﻴﻞ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻟﻮﻻ ﺍﻟﺸﻨﺎﻋﺔ ﻷﻣﺴﻜﺘﻚ ﻭﻣﻨﻌﺘﻚ ﻣﻦ ﺍﻟﹾﺨﺮﻭﺝ.
ﻭﻫﻢ ﺑﺬﻟﻚ ﻗﺎﺻﺪﻭﻥ ﻧﺼﻴﺤﺘﻪ ،ﻃﺎﻟﺒﻮﻥ ﻟِﻤﺼﻠﺤﺘﻪ ﻭﻣﺼﻠﺤﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻭﺍﷲ ﻭﺭﺳﻮﻟﻪ
ﺇﻧﻤﺎ ﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﺼﻼﺡ ﻻ ﺑﺎﻟﻔﺴﺎﺩ ،ﻟﻜﻦ ﺍﻟﺮﺃﻱ ﻳﺼﻴﺐ ﺗﺎﺭﺓ ،ﻭﻳﺨﻄﺊ ﺗﺎﺭﺓ.
ﻓﺘﺒﻴﻦ ﺃﻥﱠ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﻭﻟﺌﻚ ،ﻭﻟﹶﻢ ﻳﻜﻦ ﻓِﻲ ﺍﻟﹾﺨﺮﻭﺝ ﻣﺼﻠﺤﺔ ﻻ ﻓِﻲ ﺩﻳﻦ
ﻭﻻ ﻓِﻲ ﺩﻧﻴﺎ ،ﺑﻞ ﺗﻤﻜﱠﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻈﱠﻠﻤﺔ ﺍﻟﻄﻐﺎﺓ ﻣﻦ ﺳﺒﻂ ﺭﺳﻮﻝ ﺍﷲ ج ﺣﺘﻰ ﻗﺘﻠﻮﻩ
ﻣﻈﻠﻮﻣﺎ ﺷﻬﻴﺪﺍ ،ﻭﻛﺎﻥ ﻓِﻲ ﺧﺮﻭﺟﻪ ﻭﻗﺘﻠﻪ ﻣﻦ ﺍﻟﻔﹶﺴﺎﺩ ﻣﺎ ﻟﹶﻢ ﻳﻜﻦ ﻳﺤﺼﻞ ﻟﻮ ﻗﻌﺪ ﻓِﻲ
ﺑﻠﺪﻩ ،ﻓﺈﻥ ﻣﺎ ﻗﺼﺪﻩ ﻣﻦ ﺗﺤﺼﻴﻞ ﺍﻟﹾﺨﲑ ﻭﺩﻓﻊ ﺍﻟﺸﺮ ﻟﹶﻢ ﻳﺤﺼﻞ ﻣﻨﻪ ﺷﻲﺀ ،ﺑﻞ ﺯﺍﺩ ﺍﻟﺸﺮ
ﺑِﺨﺮﻭﺟﻪ ﻭﻗﺘﻠﻪ ،ﻭﻧﻘﺺ ﺍﻟﹾﺨﲑ ﺑﺬﻟﻚ ،ﻭﺻﺎﺭ ﺫﻟﻚ ﺳﺒﺒﺎ ﻟﺸﺮ ﻋﻈﻴﻢ ،ﻭﻛﺎﻥ ﻗﺘﻞ
ﺍﻟﹾﺤﺴﲔ ﻣِﻤﺎ ﺃﻭﺟﺐ ﺍﻟﻔﺘﻦ ،ﻛﻤﺎ ﻛﺎﻥ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﻣِﻤﺎ ﺃﻭﺟﺐ ﺍﻟﻔﺘﻦ.
ﻭﻫﺬﺍ ﻛﻠﻪ ﻣِﻤﺎ ﻳﺒﻴﻦ ﺃﻥ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﺒِﻲ ج ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺟﻮﺭ ﺍﻷﺋﻤﺔ ﻭﺗﺮﻙ
ﻗﺘﺎﻟِﻬﻢ ﻭﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻫﻮ ﺃﺻﻠﺢ ﺍﻷﻣﻮﺭ ﻟﻠﻌﺒﺎﺩ ﻓِﻲ ﺍﻟﹾﻤﻌﺎﺵ ﻭﺍﻟﹾﻤﻌﺎﺩ ،ﻭﺃﻥﱠ ﻣﻦ ﺧﺎﻟﻒ
ﺫﻟﻚ ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻣﺨﻄﺌﹰﺎ؛ ﻟﹶﻢ ﻳﺤﺼﻞ ﺑﻔﻌﻠﻪ ﺻﻼﺡ ﺑﻞ ﻓﺴﺎﺩ؛ ﻭﻟِﻬﺬﹶﺍ ﺃﺛﻨﻰ ﺍﻟﺮﺳﻮﻝ ج
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ﻋﻠﻰ ﺍﻟﹾﺤﺴﻦ ﺑﻘﻮﻟﻪ$ :ﺇِﻥﱠ ﺍﺑﻨِﻲ ﻫﺬﹶﺍ ﺳﻴﺪ ،ﻭﺳﻴﺼﻠِﺢ ﺍﷲ ﺑِﻪِ ﺑﻴﻦ ﻓِﺌﹶﺘﻴﻦِ ﻋﻈِﻴﻤﺘﻴﻦِ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ.#
ﻭﻟﹶﻢ ﻳﺜﻦ ﻋﻠﻰ ﺃﺣﺪ؛ٍ ﻻ ﺑﻘﺘﺎﻝ ،ﻭﻻ ﻓِﻲ ﻓﺘﻨﺔ ،ﻭﻻ ﺑِﺨﺮﻭﺝ ﻋﻠﹶﻰ ﺍﻷﺋﻤﺔ ،ﻭﻻ ﻧﺰﻉ ﻳﺪ ﻣﻦ
ﺠﻤﺎﻋﺔ. ﻃﺎﻋﺔ ،ﻭﻻ ﺑِﻤﻔﹶﺎﺭﻗﺔ ﺍﻟﹾ
ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺒِﻲ ج ﺍﻟﺜﺎﺑﺘﺔ ﻓِﻲ ﺍﻟﺼﺤﻴﺢ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﹶﻰ ﻫﺬﺍ ،ﻛﹶﻤﺎ ﻓِﻲ ﺻﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ) (١ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﹾﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﺳﻤﻌﺖ ﺃﺑﺎ ﺑﻜﺮﺓ tﻗﺎﻝ :ﺳﻤﻌﺖ ﺍﻟﻨﺒِﻲ ج
ﻋﻠﹶﻰ ﺍﻟﹾﻤِﻨﺒﺮ ﻭﺍﻟﹾﺤﺴﻦ ﺇﻟﹶﻰ ﺟﻨﺒﻪ ﻳﻨﻈﺮ ﺇﻟﹶﻰ ﺍﻟﻨﺎﺱ ﻣﺮﺓ ﻭﺇﻟﻴﻪ ﻣﺮﺓ ،ﻭﻳﻘﻮﻝ$ :ﺇِﻥﱠ ﺍﺑﻨِﻲ ﻫﺬﹶﺍ
ﺳﻴﺪ ،ﻭﻟﹶﻌﻞﱠ ﺍﷲ ﺃﹶﻥﹾ ﻳﺼﻠِﺢ ﺑِﻪِ ﺑﻴﻦ ﻓِﺌﹶﺘﻴﻦِ ﻋﻈِﻴﻤﺘﻴﻦِ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ .#ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﻨﺒِﻲ ج ﺑﺄﻧﻪ
ﺳﻴﺪ ،ﻭﺣﻘﱠﻖ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥ ﺍﷲ ﻳﺼﻠﺢ ﺑﻪ ﺑﲔ ﻓﺌﺘﲔ ﻋﻈﻴﻤﺘﲔ ﻣﻦ ﺍﻟﹾﻤﺴﻠﻤﲔ.
ﻭﻫﺬﺍ ﻳﺒﻴﻦ ﺃﻥﱠ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻛﺎﻥ ﻣﺤﺒﻮﺑﺎ ﻣﻤﺪﻭﺣﺎ ﻳﺤﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ،
ﻭﺃﻥﱠ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﹾﺤﺴﻦ ﻣﻦ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺃﻋﻈﻢ ﻓﹶﻀﺎﺋﻠﻪ ﻭﻣﻨﺎﻗﺒﻪ ﺍﻟﱠﺘِﻲ ﺃﺛﻨﻰ ﺑِﻬﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺒِﻲ ج،
ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺘﺎﻝ ﻭﺍﺟﺒﺎ ﺃﻭ ﻣﺴﺘﺤﺒﺎ؛ ﻟﹶﻢ ﻳﺜﻦ ﺍﻟﻨﺒِﻲ ج ﻋﻠﻰ ﺃﺣﺪ ﺑﺘﺮﻙ ﻭﺍﺟﺐ ﺃﻭ ﻣﺴﺘﺤﺐ،
ﻭﻟِﻬﺬﺍ ﻟﹶﻢ ﻳﺜﻦ ﺍﻟﻨﺒِﻲ ج ﻋﻠﻰ ﺃﺣﺪ ﺑِﻤﺎ ﺟﺮﻯ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻞ ﻭﺻﻔﲔ؛ ﻓﹶﻀﻼﹰ
ﻋﻤﺎ ﺟﺮﻯ ﻓِﻲ ﺍﻟﹾﻤﺪﻳﻨﺔ ﻳﻮﻡ ﺍﻟﹾﺤﺮﺓ ،ﻭﻣﺎ ﺟﺮﻯ ﺑِﻤﻜﱠﺔ ﻓِﻲ ﺣﺼﺎﺭ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﻣﺎ ﺟﺮﻯ
ﻓِﻲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ،ﻭﺍﺑﻦ ﺍﻟﹾﻤﻬﻠﺐ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺘﻦ ،ﻭﻟﻜﻦ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ج ﺃﻧﻪ
ﺃﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﹾﺨﻮﺍﺭﺝ) (٢ﺍﻟﹾﻤﺎﺭﻗﲔ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻬﻢ ﺃﻣﲑ ﺍﻟﹾﻤﺆﻣﻨﲔ ﻋﻠﻲ t ﺑﺎﻟﻨﻬﺮﻭﺍﻥ ﺑﻌﺪ
ﺧﺮﻭﺟﻬﻢ ﻋﻠﻴﻪ ﺑِﺤﺮﻭﺭﺍﺀ.
ﻓﻬﺆﻻﺀ ﺍﺳﺘﻔﺎﺿﺖ ﺍﻟﺴﻨﻦ ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﺑﺎﻷﻣﺮ ﺑﻘﺘﺎﻟِﻬﻢ ،ﻭﻟﹶﻤﺎ ﻗﺎﺗﻠﻬﻢ ﻋﻠﻲ ج
ﻓﺮﺡ ﺑﻘﺘﺎﻟِﻬﻢ ،ﻭﺭﻭﻯ ﺍﻟﹾﺤﺪﻳﺚ ﻓﻴﻬﻢ ،ﻭﺍﺗﻔﻖ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻗﺘﺎﻝ ﻫﺆﻻﺀ ،ﻭﻛﺬﻟﻚ ﺃﺋﻤﺔ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻌﺪﻫﻢ ،ﻭﻟﹶﻢ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻋﻨﺪﻫﻢ ﻛﻘﺘﺎﻝ ﺃﻫﻞ ﺍﻟﹾﺠﻤﻞ ﻭﺻﻔﲔ ﻭﻏﲑﻫِﻤﺎ
) (١ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﻟﻨﺒِﻲ ج ﻟﻠﺤﺴﻦ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٧٠٤
) (٢ﺍﻧﻈﺮ $ﻧﻈﻢ ﺍﻟﹾﻤﺘﻨﺎﺛﺮ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﹾﻤﺘﻮﺍﺗﺮ ،#ﺭﻗﻢ ) (١٩ﻟﻠﻜﺘﺎﻧِﻲ.
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ﻣِﻤﺎ ﻟﹶﻢ ﻳﺄﺕ ﻓﻴﻪ ﻧﺺ ﻭﻻ ﺇﺟﻤﺎﻉ ،ﻭﻻ ﺣﻤﺪﻩ ﺃﻓﺎﺿﻞ ﺍﻟﺪﺍﺧﻠﲔ ﻓﻴﻪ ،ﺑﻞ ﻧﺪﻣﻮﺍ ﻋﻠﻴﻪ
ﻭﺭﺟﻌﻮﺍ ﻋﻨﻪ ...
ﻭﻛﺬﻟﻚ ﺍﻟﹾﺤﺴﻦ ﻛﺎﻥ ﺩﺍﺋﻤﺎ ﻳﺸﲑ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺃﺧﻴﻪ ﺑﺘﺮﻙ ﺍﻟﻘﺘﺎﻝ ،ﻭﻟﹶﻤﺎ ﺻﺎﺭ ﺍﻷﻣﺮ
ﺇﻟﻴﻪ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ،ﻭﺃﺻﻠﺢ ﺍﷲ ﺑﻪ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﻟﹾﻤﻘﺘﺘﻠﺘﲔ ،ﻭﻋﻠﻲ t ﻓِﻲ ﺁﺧﺮ ﺍﻷﻣﺮ
ﺗﺒﻴﻦ ﻟﻪ ﺃﻥ ﺍﻟﹾﻤﺼﻠﹶﺤﺔ ﻓِﻲ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ﻓِﻲ ﻓﻌﻠﻪ ،ﻭﻛﺬﻟﻚ ﺍﻟﹾﺤﺴﲔ tﻟﹶﻢ
ﻳﻘﺘﻞ ﺇﻻﱠ ﻣﻈﻠﻮﻣﺎ ﺷﻬﻴﺪﺍ ﺗﺎﺭﻛﹰﺎ ﻟﻄﻠﺐ ﺍﻹﻣﺎﺭﺓ ،ﻃﺎﻟﺒﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻣﺎ ﺇﻟﹶﻰ ﺑﻠﺪﻩ ،ﺃﻭ ﺇﻟﹶﻰ
ﺍﻟﺜﻐﺮ ،ﺃﻭ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺘﻮﻟﱢﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﺰﻳﺪ.
ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ :ﺇﻥﱠ ﻋﻠﻴﺎ ﻭﺍﻟﹾﺤﺴﲔ ﺇﻧﻤﺎ ﺗﺮﻛﺎ ﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺁﺧﺮ ﺍﻷﻣﺮ ﻟﻠﻌﺠﺰ ﻋﻨﻪ؛
ﻷﻧﻪ ﻟﹶﻢ ﻳﻜﻦ ﻟﹶﻬﻤﺎ ﺃﻧﺼﺎﺭ ،ﻓﻜﺎﻥ ﻓِﻲ ﺍﻟﹾﻤﻘﹶﺎﺗﻠﺔ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﺑﻼ ﺣﺼﻮﻝ ﺍﻟﹾﻤﺼﻠﹶﺤﺔ
ﺍﻟﹾﻤﻄﻠﻮﺑﺔ.
ﻗﻴﻞ ﻟﻪ :ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻫﻮ ﺍﻟﹾﺤِﻜﻤﺔ ﺍﻟﱠﺘِﻲ ﺭﺍﻋﺎﻫﺎ ﺍﻟﺸﺎﺭﻉ ج ﻓِﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﺨﺮﻭﺝ
ﻋﻠﻰ ﺍﻷﻣﺮﺍﺀ ،ﻭﻧﺪﺏ ﺇﻟﹶﻰ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﻓِﻲ ﺍﻟﻔﺘﻨﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻠﻮﻥ ﻟﺬﻟﻚ ﻳﺮﻭﻥ ﺃﻥﱠ
ﻣﻘﺼﻮﺩﻫﻢ ﺍﻷﻣﺮ ﺑﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﹾﻤﻨﻜﹶﺮ ،ﻛﺎﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﺑﺎﻟﹾﺤﺮﺓ ،ﻭﺑﺪﻳﺮ
ﺠﻤﺎﺟﻢ ﻋﻠﻰ ﻳﺰﻳﺪ ﻭﺍﻟﹾﺤﺠﺎﺝ ﻭﻏﲑﻫِﻤﺎ. ﺍﻟﹾ
ﻟﻜﻦ ﺇﺫﺍ ﻟﹶﻢ ﻳﺰﻝ ﺍﻟﹾﻤﻨﻜﹶﺮ ﺇﻻﱠ ﺑِﻤﺎ ﻫﻮ ﺃﻧﻜﺮ ﻣﻨﻪ؛ ﺻﺎﺭ ﺇﺯﺍﻟﺘﻪ ﻋﻠﹶﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ
ﻣﻨﻜﺮﺍ ،ﻭﺇﺫﺍ ﻟﹶﻢ ﻳﺤﺼﻞ ﺍﻟﹾﻤﻌﺮﻭﻑ ﺇﻻﱠ ﺑِﻤﻨﻜﹶﺮ ﻣﻔﺴﺪﺗﻪ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺔ ﺫﻟﻚ
ﺍﻟﹾﻤﻌﺮﻭﻑ؛ ﻛﺎﻥ ﺗﺤﺼﻴﻞ ﺫﻟﻚ ﺍﻟﹾﻤﻌﺮﻭﻑ ﻋﻠﹶﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻨﻜﺮﺍ.
ﻭﺑِﻬﺬﹶﺍ ﺍﻟﻮﺟﻪ ﺻﺎﺭﺕ ﺍﻟﹾﺨﻮﺍﺭﺝ ﻳﺴﺘﺤﻠﻮﻥ ﺍﻟﺴﻴﻒ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺣﺘﻰ ﻗﺎﺗﻠﺖ
ﻋﻠﻴﺎ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﹾﻤﺴﻠﻤﲔ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻓِﻲ ﺍﻟﹾﺨﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺑﺎﻟﺴﻴﻒ ﻓِﻲ
ﺍﻟﹾﺠﻤﻠﹶﺔ ﻣﻦ ﺍﻟﹾﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﻏﲑﻫﻢ …
ﻭﻣِﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥﱠ ﺃﺳﺒﺎﺏ ﻫﺬﻩ ﺍﻟﻔﺘﻦ ﺗﻜﻮﻥ ﻣﺸﺘﺮﻛﺔ ،ﻓﻴﺮﺩ ﻋﻠﹶﻰ ﺍﻟﻘﻠﻮﺏ ﻣﻦ
ﺍﻟﻮﺍﺭﺩﺍﺕ ﻣﺎ ﻳﻤﻨﻊ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﹾﺤﻖ ﻭﻗﺼﺪﻩ ،ﻭﻟِﻬﺬﹶﺍ ﺗﻜﻮﻥ ﺑِﻤﻨﺰﻟﹶﺔ ﺍﻟﹾﺠﺎﻫﻠﻴﺔ،
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ﻭﺍﻟﹾﺠﺎﻫﻠﻴﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻌﺮﻓﺔ ﺍﻟﹾﺤﻖ ﻭﻗﺼﺪﻩ ،ﻭﺍﻹﺳﻼﻡ ﺟﺎﺀ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟِﺢ
ﺑِﻤﻌﺮﻓﺔ ﺍﻟﹾﺤﻖ ﻭﻗﺼﺪﻩ ،ﻓﻴﺘﻔﻖ ﺃﻥﱠ ﺑﻌﺾ ﺍﻟﻮﻻﺓ ﻳﻈﻠﻢ ﺑﺎﺳﺘﺌﺜﺎﺭ ،ﻓﻼ ﺗﺼﱪ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ
ﻇﻠﻤﻪ ،ﻭﻻ ﻳﻤﻜﻨﻬﺎ ﺩﻓﻊ ﻇﻠﻤﻪ ﺇﻻﱠ ﺑِﻤﺎ ﻫﻮ ﺃﻋﻈﻢ ﻓﺴﺎﺩﺍ ﻣﻨﻪ ،ﻭﻟﻜﻦ ﻷﺟﻞ ﻣﺤﺒﺔ
ﺍﻹﻧﺴﺎﻥ ﻷﺧﺬ ﺣﻘﻪ ﻭﺩﻓﻊ ﺍﻟﻈﻠﻢ ﻋﻨﻪ؛ ﻻ ﻳﻨﻈﺮ ﻓِﻲ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﻋﻦ ﻓﻌﻠﻪ؛
ﻭﻟِﻬﺬﹶﺍ ﻗﺎﻝ ﺍﻟﻨﺒِﻲ ج$ :ﺇِﻧﻜﹸﻢ ﺳﺘﻠﹾﻘﹶﻮﻥﹶ ﺑﻌﺪِﻱ ﺃﺛﺮﺓ؛ ﻓﹶﺎﺻﺒِﺮﻭﺍ ﺣﺘﻰ ﺗﻠﹾﻘﹶﻮﻧِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺽِ.(١)#
ﻭﻛﺬﻟﻚ ﺛﺒﺖ ﻋﻨﻪ ج ﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﻗﺎﻝ$ :ﻋﻠﹶﻰ ﺍﻟﹾﻤﺮﺀِ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﱠﺎﻋﺔ ﻓِﻲ
ﻳﺴﺮِﻩِ ﻭﻋﺴﺮِﻩِ ،ﻭﻣﻨﺸﻄِﻪِ ﻭﻣﻜﹾﺮﻫِﻪِ ،ﻭﺃﹶﺛﹶﺮﺓ ﻋﻠﹶﻴﻪِ.(٢)#
ﻭﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻧﻪ ﻗﺎﻝ$ :ﺑﺎﻳﻌﻨﺎ ﺍﻟﻨﺒِﻲ ج ﻋﻠﹶﻰ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ﻓِﻲ ﻋﺴﺮِﻧﺎ
ﻭﻳﺴﺮِﻧﺎ ،ﻭﻣﻨﺸﻄِﻨﺎ ﻭﻣﻜﹾﺮﻫِﻨﺎ ،ﻭﺃﹶﺛﹶﺮﺓﹰ ﻋﻠﹶﻴﻨﺎ ،ﻭﺃﹶﻻﱠ ﻧﻨﺎﺯِﻉ ﺍﻷَﻣﺮ ﺃﹶﻫﻠﹶﻪ ،ﻭﺃﹶﻥﹾ ﻧﻘﹸﻮﻝﹶ ﻭﻧﻘﹸﻮﻡ
ﺑِﺎﻟﹾﺤﻖ ﺣﻴﺜﹸﻤﺎ ﻛﹸﻨﺎ؛ ﻻﹶ ﻧﺨﺎﻑ ﻓِﻲ ﺍﷲ ﻟﹶﻮﻣﺔﹶ ﻻﹶِﺋﻢٍ.(٣)#
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻨﺎﻗﺐ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﻟﻨﺒِﻲ ج ﻟﻸﻧﺼﺎﺭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٣٧٩٣ ،٣٧٩٢ﻭﻣﺴﻠﻢ
ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﺍﻷﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻨﺪ ﻇﻠﻢ ﺍﻟﻮﻻﺓ ﻭﺍﺳﺘﺌﺜﺎﺭﻫﻢ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٨٤٥
ﻭﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ :ﻋﻦ ﺃﹶﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ ،ﻋﻦ ﺃﹸﺳﻴﺪِ ﺑﻦِ ﺣﻀﻴﺮٍ ي :ﺃﹶﻥﱠ ﺭﺟﻼﹰ ﻣِﻦ ﺍﻷَﻧﺼﺎﺭِ
ﻗﹶﺎﻝﹶ$ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ،ﺃﹶﻻ ﺗﺴﺘﻌﻤِﻠﹸﻨِﻲ ﻛﹶﻤﺎ ﺍﺳﺘﻌﻤﻠﹾﺖ ﻓﹸﻼﻧﺎ؟! ﻗﹶﺎﻝﹶ :ﺳﺘﻠﹾﻘﹶﻮﻥﹶ ﺑﻌﺪِﻱ ﺃﹸﺛﹾﺮﺓﹰ؛ ﻓﹶﺎﺻﺒِﺮﻭﺍ ﺣﺘﻰ ﺗﻠﹾﻘﹶﻮﻧِﻲ
ﻋﻠﹶﻰ ﺍﻟﹾﺤﻮﺽِ.#
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﻟﻨﺒِﻲ ج$ :ﺳﺘﺮﻭﻥ ﺑﻌﺪﻱ ﺃﺛﺮﺓ .#ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧٠٥٦ﻭﻣﺴﻠﻢ
ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻷﻣﺮﺍﺀ ﻓِﻲ ﻏﲑ ﻣﻌﺼﻴﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٧٠٩
ﻭﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ :ﻋﻦ ﺟﻨﺎﺩﺓﹶ ﺑﻦِ ﺃﹶﺑِﻲ ﺃﹸﻣﻴﺔﹶ ﻗﹶﺎﻝﹶ$ :ﺩﺧﻠﹾﻨﺎ ﻋﻠﹶﻰ ﻋﺒﺎﺩﺓﹶ ﺑﻦِ ﺍﻟﺼﺎﻣِﺖِ ﻭﻫﻮ ﻣﺮِﻳﺾ
ﻗﹸﻠﹾﻨﺎ :ﺃﹶﺻﻠﹶﺤﻚ ﺍﻟﻠﱠﻪ؛ ﺣﺪﺙﹾ ﺑِﺤﺪِﻳﺚٍ ﻳﻨﻔﹶﻌﻚ ﺍﻟﻠﱠﻪ ﺑِﻪِ ﺳﻤِﻌﺘﻪ ﻣِﻦ ﺍﻟﻨﺒِﻲ ج .ﻗﹶﺎﻝﹶ :ﺩﻋﺎﻧﺎ ﺍﻟﻨﺒِﻲ ج ﻓﹶﺒﺎﻳﻌﻨﺎﻩ،
ﻓﹶﻘﹶﺎﻝﹶ ﻓِﻴﻤﺎ ﺃﹶﺧﺬﹶ ﻋﻠﹶﻴﻨﺎ :ﺃﹶﻥﹾ ﺑﺎﻳﻌﻨﺎ ﻋﻠﹶﻰ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ﻓِﻲ ﻣﻨﺸﻄِﻨﺎ ﻭﻣﻜﹾﺮﻫِﻨﺎ ،ﻭﻋﺴﺮِﻧﺎ ﻭﻳﺴﺮِﻧﺎ ،ﻭﺃﹶﺛﹶﺮﺓﹰ ﻋﻠﹶﻴﻨﺎ،
ﻭﺃﹶﻻﱠ ﻧﻨﺎﺯِﻉ ﺍﻷَﻣﺮ ﺃﹶﻫﻠﹶﻪ؛ ﺇِﻻﱠ ﺃﹶﻥﹾ ﺗﺮﻭﺍ ﻛﹸﻔﹾﺮﺍ ﺑﻮﺍﺣﺎ ﻋِﻨﺪﻛﹸﻢ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻓِﻴﻪِ ﺑﺮﻫﺎﻥﹲ.#
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ،ﺑﺎﺏ :ﻛﻴﻒ ﻳﺒﺎﻳﻊ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺱ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٧١٩٩ﻭﻣﺴﻠﻢ ﻓِﻲ
ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ،ﺑﺎﺏ :ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻷﻣﺮﺍﺀ ﻓِﻲ ﻏﲑ ﻣﻌﺼﻴﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٧٠٩
ﻭﺍﻟﻠﻔﻆ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ :ﻋﻦ ﻋﺒﺎﺩﺓﹶ ﺑﻦِ ﺍﻟﺼﺎﻣِﺖِ ﻗﹶﺎﻝﹶ$ :ﺑﺎﻳﻌﻨﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻋﻠﹶﻰ ﺍﻟﺴﻤﻊِ ﻭﺍﻟﻄﱠﺎﻋﺔِ ﻓِﻲ
=
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ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﻨﺒِﻲ ج ﺍﻟﹾﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺼﱪﻭﺍ ﻋﻠﻰ ﺍﻻﺳﺘﺌﺜﺎﺭ ﻋﻠﻴﻬﻢ ،ﻭﺃﻥ ﻳﻄﻴﻌﻮﺍ ﻭﻻﺓ
ﺃﻣﻮﺭﻫﻢ ﻭﺇﻥ ﺍﺳﺘﺌﺜﺮﻭﺍ ﻋﻠﻴﻬﻢ ،ﻭﺃﻻﱠ ﻳﻨﺎﺯﻋﻮﻫﻢ ﺍﻷﻣﺮ.
ﻭﻛﺜﲑ ﻣِﻤﻦ ﺧﺮﺝ ﻋﻠﹶﻰ ﻭﻻﺓ ﺍﻷﻣﻮﺭ -ﺃﻭ ﺃﻛﺜﺮﻫﻢ -ﺇﻧﻤﺎ ﺧﺮﺝ ﻟﻴﻨﺎﺯﻋﻬﻢ ﻣﻊ ﺍﺳﺘﺌﺜﺎﺭﻫﻢ
ﻋﻠﻴﻪ ،ﻭﻟﹶﻢ ﻳﺼﱪﻭﺍ ﻋﻠﻰ ﺍﻻﺳﺘﺌﺜﺎﺭ ،ﺛﹸﻢ ﺇﻧﻪ ﻳﻜﻮﻥ ﻟﻮﻟِﻲ ﺍﻷﻣﺮ ﺫﹸﻧﻮﺏ ﺃﺧﺮﻯ؛ ﻓﻴﺒﻘﻰ
ﺑﻐﻀﻪ ﻻﺳﺘﺌﺜﺎﺭﻩ ﻳﻌﻈﱢﻢ ﺗﻠﻚ ﺍﻟﺴﻴﺌﺎﺕ ،ﻭﻳﺒﻘﻰ ﺍﻟﹾﻤﻘﹶﺎﺗﻞ ﻟﻪ ﻇﺎﻧﺎ ﺃﻧﻪ ﻳﻘﹶﺎﺗﻠﻪ ﻟﺌﻼ ﺗﻜﻮﻥ
ﻓﺘﻨﺔ ،ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ،ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﺣﺮﻛﻪ ﻋﻠﻴﻪ :ﻃﻠﺐ ﻏﺮﺿﻪ؛ ﺇﻣﺎ ﻭﻻﻳﺔ ،ﻭﺇﻣﺎ
﴾ ﻣﺎﻝ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
]ﺍﻟﺘﻮﺑﺔ.[٥٨:
ﻭﻓِﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﺒِﻲ ج ﺃﻧﻪ ﻗﺎﻝ$ :ﺛﹶﻼﺛﹶﺔﹲ ﻻﹶ ﻳﻜﹶﻠﱢﻤﻬﻢ ﺍﷲ ،ﻭﻻﹶ ﻳﻨﻈﹸﺮ ﺇِﻟﹶﻴﻬِﻢ ﻳﻮﻡ
ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﻻﹶ ﻳﺰﻛﱢﻴﻬِﻢ ،ﻭﻟﹶﻬﻢ ﻋﺬﹶﺍﺏ ﺃﹶﻟِﻴﻢ :ﺭﺟﻞﹲ ﻋﻠﹶﻰ ﻓﹶﻀﻞِ ﻣﺎﺀٍ ﻳﻤﻨﻌﻪ ﻣِﻦ ﺍﺑﻦِ ﺍﻟﺴﺒِﻴﻞِ ،ﻳﻘﹸﻮﻝﹸ
ﺍﷲ ﻟﹶﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ :ﺍﻟﹾﻴﻮﻡ ﺃﹶﻣﻨﻌﻚ ﻓﹶﻀﻠِﻲ ﻛﹶﻤﺎ ﻣﻨﻌﺖ ﻓﹶﻀﻞﹶ ﻣﺎ ﻟﹶﻢ ﺗﻌﻤﻞﹾ ﻳﺪﺍﻙ ،ﻭﺭﺟﻞﹲ ﺑﺎﻳﻊ ﺇِﻣﺎﻣﺎ
ﻻﹶ ﻳﺒِﺎﻳﻌﻪ ﺇِﻻﱠ ﻟِﺪﻧﻴﺎ؛ ﺇِﻥﹾ ﺃﹶﻋﻄﹶﺎﻩ ﻣِﻨﻬﺎ ﺭﺿِﻲ ،ﻭﺇِﻥﹾ ﻣﻨﻌﻪ ﺳﺨِﻂﹶ ،ﻭﺭﺟﻞﹲ ﺣﻠﹶﻒ ﻋﻠﹶﻰ ﺳِﻠﹾﻌﺔٍ ﺑﻌﺪ
ﺍﻟﹾﻌﺼﺮِ ﻛﹶﺎﺫِﺑﺎ :ﻟﹶﻘﹶﺪ ﺃﹸﻋﻄِﻲ ﺑِﻬﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣﺎ ﺃﹶﻋﻄﹶﻰ.(١)#
ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﹾﺠِﻬﺔ ﺷﺒﻬﺔ ﻭﺷﻬﻮﺓ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﹾﺠِﻬﺔ ﺷﻬﻮﺓ ﻭﺷﺒﻬﺔ؛ ﻗﺎﻣﺖ
ﺍﻟﻔﺘﻨﺔ ،ﻭﺍﻟﺸﺎﺭﻉ ﺃﻣﺮ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑِﻤﺎ ﻫﻮ ﻣﺼﻠﺤﺔ ﻟﻪ ﻭﻟﻠﻤﺴﻠﻤﲔ.
=
ﺍﻟﹾﻤﻨﺸﻂِ ﻭﺍﻟﹾﻤﻜﹾﺮﻩِ ،ﻭﺃﹶﻻ ﻧﻨﺎﺯِﻉ ﺍﻷَﻣﺮ ﺃﹶﻫﻠﹶﻪ ،ﻭﺃﹶﻥﹾ ﻧﻘﹸﻮﻡ ﺃﹶﻭ ﻧﻘﹸﻮﻝﹶ ﺑِﺎﻟﹾﺤﻖ ﺣﻴﺜﹸﻤﺎ ﻛﹸﻨﺎ؛ ﻻ ﻧﺨﺎﻑ ﻓِﻲ ﺍﻟﻠﱠﻪِ ﻟﹶﻮﻣﺔﹶ ﻻﺋِﻢٍ.#
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﺴﺎﻗﹶﺎﺓ ،ﺑﺎﺏ :ﻣﻦ ﺭﺃﻯ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﹾﺤﻮﺽ ﻭﺍﻟﻘﺮﺑﺔ ﺃﺣﻖ ﺑِﻤﺎﺋﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ
) ،(٢٣٦٩ﻭﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﻴﺎﻥ ﻏﻠﻆ ﺗﺤﺮﻳﻢ ﺇﺳﺒﺎﻝ ﺍﻹﺯﺍﺭ ﻭﺍﻟﹾﻤﻦ ﺑﺎﻟﻌﻄﻴﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٠٨
ﻭﻟﻔﻆ ﺍﻟﹾﺤﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ :ﻋﻦ ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﺛﹶﻼﺙﹲ ﻻ ﻳﻜﹶﻠﱢﻤﻬﻢ ﺍﻟﻠﱠﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﻻ
ﻳﻨﻈﹸﺮ ﺇِﻟﹶﻴﻬِﻢ ،ﻭﻻ ﻳﺰﻛﱢﻴﻬِﻢ ،ﻭﻟﹶﻬﻢ ﻋﺬﹶﺍﺏ ﺃﹶﻟِﻴﻢ :ﺭﺟﻞﹲ ﻋﻠﹶﻰ ﻓﹶﻀﻞِ ﻣﺎﺀٍ ﺑِﺎﻟﹾﻔﹶﻼﺓِ ﻳﻤﻨﻌﻪ ﻣِﻦ ﺍﺑﻦِ ﺍﻟﺴﺒِﻴﻞِ ،ﻭﺭﺟﻞﹲ ﺑﺎﻳﻊ
ﺭﺟﻼ ﺑِﺴِﻠﹾﻌﺔٍ ﺑﻌﺪ ﺍﻟﹾﻌﺼﺮِ ،ﻓﹶﺤﻠﹶﻒ ﻟﹶﻪ ﺑِﺎﻟﻠﱠﻪِ ﻷَﺧﺬﹶﻫﺎ ﺑِﻜﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ﻓﹶﺼﺪﻗﹶﻪ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﺫﹶﻟِﻚ ،ﻭﺭﺟﻞﹲ ﺑﺎﻳﻊِ ﺇﻣﺎﻣﺎ
ﻻ ﻳﺒﺎﻳِﻌﻪ ﺇِﻻﱠ ﻟِﺪﻧﻴﺎ؛ ﻓﹶﺈِﻥﹾ ﺃﹶﻋﻄﹶﺎﻩ ﻣِﻨﻬﺎ ﻭﻓﹶﻰ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻌﻄِﻪِ ﻣِﻨﻬﺎ ﻟﹶﻢ ﻳﻒِ.#
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ﻓﺄﻣﺮ ﺍﻟﻮﻻﺓ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻨﺼﺢ ﻟﺮﻋﻴﺘﻬﻢ؛ ﺣﺘﻰ ﻗﺎﻝ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ$ :-ﻣﺎ
ﻣِﻦ ﺭﺍﻉٍ ﻳﺴﺘﺮﻋِﻴﻪ ﺍﷲ ﺭﻋِﻴﺔﹰ ،ﻳﻤﻮﺕ ﻳﻮﻡ ﻳﻤﻮﺕ ﻭﻫﻮ ﻏﹶﺎﺵ ﻟِﺮﻋِﻴﺘِﻪِ؛ ﺇِﻻﱠ ﺣﺮﻡ ﺍﷲ ﻋﻠﹶﻴﻪِ ﺭﺍﺋِﺤﺔﹶ
ﺍﻟﹾﺠﻨﺔِ.(١)#
٢
ﻭﺃﻣﺮ ﺍﻟﺮﻋﻴﺔ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻨﺼﺢ ،ﻛﻤﺎ ﺛﺒﺖ ﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ) ($ :ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼِﻴﺤﺔﹸ،
ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼِﻴﺤﺔﹸ ،ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼِﻴﺤﺔﹸ .ﻗﹶﺎﻟﹸﻮﺍ :ﻟِﻤﻦ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ؟ ﻗﹶﺎﻝﹶ :ﷲ ،ﻭﻟِﻜِﺘﺎﺑِﻪِ ،ﻭﻟِﺮﺳﻮﻟِﻪِ،
ﻭﻷَﺋِﻤﺔِ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻭﻋﺎﻣﺘِﻬِﻢ.#
ﻭﺃﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﹶﻰ ﺍﺳﺘﺌﺜﺎﺭﻫﻢ ،ﻭﻧﻬﻰ ﻋﻦ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﻣﻨﺎﺯﻋﺘﻬﻢ ﺍﻷﻣﺮ ﻣﻊ ﻇﻠﻤﻬﻢ؛
ﻷﻥﱠ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﺃﻋﻈﻢ ﻣﻦ ﻓﺴﺎﺩ ﻇﻠﻢ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ،ﻓﻼ ﻳﺰﺍﻝ ﺃﺧﻒ
ﺍﻟﻔﺴﺎﺩ ﺑﺄﻋﻈﻤﻬﻤﺎ.
ﻭﻣﻦ ﺗﺪﺑﺮ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﻟﻨﺒِﻲ ج ،ﻭﺍﻋﺘﱪ ﺫﻟﻚ ﺑِﻤﺎ ﻳﺠﺪﻩ ﻓِﻲ ﻧﻔﺴﻪ
ﻭﻓِﻲ ﺍﻵﻓﺎﻕ؛ ﻋﻠﻢ ﺗﺤﻘﻴﻖ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻓﺼﻠﺖ .[٥٣:ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻳﺮﻱ ﻋﺒﺎﺩﻩ ﺁﻳﺎﺗﻪ ﻓِﻲ ﺍﻵﻓﺎﻕ ﻭﻓِﻲ
ﺃﻧﻔﺴﻬﻢ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﹶﻬﻢ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺣﻖ ،ﻓﺨﱪﻩ ﺻﺪﻕ ،ﻭﺃﻣﺮﻩ ﻋﺪﻝ.
﴾ ﴿
]ﺍﻷﻧﻌﺎﻡ #[١١٥:ﺍ’).(٣
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻷﺣﻜﺎﻡ ،ﺑﺎﺏ :ﻣﻦ ﺍﺳﺘﺮﻋﻲ ﺭﻋﻴﺔ ﻓﻠﻢ ﻳﻨﺼﺢ ،ﺣﺪﻳﺚ ﺭﻗﻢ )،(٧١٥١ ،٧١٥٠
ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻮﺍﻟِﻲ ﺍﻟﻐﺎﺵ ﻟﺮﻋﻴﺘﻪ ﺍﻟﻨﺎﺭ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٤٢
ﻭﻟﻔﻆ ﻣﺴﻠﻢ :ﻋﻦ ﺍﻟﹾﺤﺴﻦِ ﻗﹶﺎﻝﹶ$ :ﻋﺎﺩ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪِ ﺑﻦ ﺯِﻳﺎﺩٍ ﻣﻌﻘِﻞﹶ ﺑﻦ ﻳﺴﺎﺭٍ ﺍﻟﹾﻤﺰﻧِﻲ ﻓِﻲ ﻣﺮﺿِﻪِ ﺍﻟﱠﺬِﻱ ﻣﺎﺕ ﻓِﻴﻪِ،
ﻗﹶﺎﻝﹶ ﻣﻌﻘِﻞﹲ :ﺇِﻧﻲ ﻣﺤﺪﺛﹸﻚ ﺣﺪِﻳﺜﹰﺎ ﺳﻤِﻌﺘﻪ ﻣِﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ،ﻟﹶﻮ ﻋﻠِﻤﺖ ﺃﹶﻥﱠ ﻟِﻲ ﺣﻴﺎﺓﹰ ﻣﺎ ﺣﺪﺛﹾﺘﻚ ،ﺇِﻧﻲ ﺳﻤِﻌﺖ
ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ج ﻳﻘﹸﻮﻝﹸ :ﻣﺎ ﻣِﻦ ﻋﺒﺪٍ ﻳﺴﺘﺮﻋِﻴﻪِ ﺍﻟﻠﱠﻪ ﺭﻋِﻴﺔﹰ ،ﻳﻤﻮﺕ ﻳﻮﻡ ﻳﻤﻮﺕ ﻭﻫﻮ ﻏﹶﺎﺵ ﻟِﺮﻋِﻴﺘِﻪِ؛ ﺇِﻻﱠ ﺣﺮﻡ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺠﻨﺔﹶ.#
) (٢ﻋﻠﻘﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ج$ :ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ :ﷲ ،ﻭﻟﺮﺳﻮﻟﻪ ،ﻭﻷﺋﻤﺔ ﺍﻟﹾﻤﺴﻠﻤﲔ.#
ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) (٥٥ﻣﻦ ﺣﺪﻳﺚ ﺗﻤﻴﻢ ﺍﻟﺪﺍﺭﻱ .t
) (٣ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ) (٥٤٣-٥٢٧/٤ﺑﺎﺧﺘﺼﺎﺭ ،ﻭﻫﻮ ﻓﺼﻞ ﻣﺎﺗﻊ ﻧﻔﻴﺲ ﻛﺜﲑ ﺍﻟﻔﻮﺍﺋﺪ ﻛﻌﺎﺩﺗﻪ -ﺭﺣِﻤﻪ ﺍﷲ.-
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ﻗﺪ ﺗﻜﺮﺭ ﻓِﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ج ﺑﺎﻟﺼﱪ ﺑﺼﻴﻐﺔ ﻓﻌﻞ ﺍﻷﻣﺮ ،ﻭﻛﻠﻬﺎ ﻣﻘﺮﻭﻧﺔ
ﺑﺄﻥﱠ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ:
ﻗﺎﻝ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ﴿ :-
﴾ ]ﻫﻮﺩ.[٤٩:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻃﻪ.[١٣٠:
﴾ ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
]ﺍﻟﺮﻭﻡ.[٦٠:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻏﺎﻓﺮ.[٥٥:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻏﺎﻓﺮ.[٧٧:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾
]ﺍﻷﺣﻘﺎﻑ.[٣٥:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻕ.[٣٩:
﴾ ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
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]ﺍﻟﻘﻠﻢ.[٤٨:
﴾ ]ﺍﻟﹾﻤﻌﺎﺭﺝ.[٥: ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﻟﹾﻤﺪﺛﺮ.[٧: ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﻹﻧﺴﺎﻥ.[٢٤: ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
ﻓﻔﻲ ﻫﺬﺍ ﺑﻴﺎﻥ ﺃﻥﱠ ﻋﻠﻰ ﺍﻟﹾﻤﺆﻣﻦ ﺍﻟﺼﱪ؛ ﻭﻫﻮ ﺍﻟﺜﺒﺎﺕ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦ ﺍﻟﹾﺤﻖ ﺃﻣﺎﻡ ﺩﺍﻋﻲ
ﺍﻟﹾﻬﻮﻯ ﻭﺍﻟﺸﻬﻮﺓ ،ﻣﻊ ﺑﺸﺎﺭﺓ ﻟﻪ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ ،ﻭﺃﻥﱠ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻭﻋﺪﻩ ﺣﻖ.
ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﻟﺘﻮﺑﺔ-٣٣:ﺍﻟﺼﻒ.[٩:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﻟﻔﺘﺢ.[٢٨:
ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﺣِﻤﻪ ﺍﷲ -ﻓِﻲ ﺷﺮﺣﻪ ﻟِﺤﺪﻳﺚ$ :ﺑﺪﺃﹶ ﺍ ِﻹﺳﻼﻡ ﻏﹶﺮِﻳﺒﺎ ﻭﺳﻴﻌﻮﺩ ﻏﹶﺮِﻳﺒﺎ
ﻛﹶﻤﺎ ﺑﺪﺃﹶ$ :(١)#ﻭﻛﹶﻤﺎ ﺃﻥﱠ ﺍﷲ ﻧﻬﻰ ﻧﺒﻴﻪ ﺃﻥ ﻳﺼﻴﺒﻪ ﺣﺰﻥ ﺃﻭ ﺿﻴﻖ ﻣِﻤﻦ ﻟﹶﻢ ﻳﺪﺧﻞ ﻓِﻲ
ﺍﻹﺳﻼﻡ ﻓِﻲ ﺃﻭﻝ ﺍﻷﻣﺮ؛ ﻓﻜﺬﻟﻚ ﻓِﻲ ﺁﺧﺮﻩ ،ﻓﺎﻟﹾﻤﺆﻣﻦ ﻣﻨﻬﻲ ﺃﻥ ﻳﺤﺰﻥ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﻳﻜﻮﻥ
ﻓِﻲ ﺿﻴﻖ ﻣﻦ ﻣﻜﺮﻫﻢ.
ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﹾﻤﻨﻜﹶﺮ ،ﺃﻭ ﺗﻐﲑ ﻛﺜﲑ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻹﺳﻼﻡ؛ ﺟﺰﻉ ﻭﻛﹶﻞﱠ،
ﻭﻧﺎﺡ ﻛﹶﻤﺎ ﻳﻨﻮﺡ ﺃﻫﻞ ﺍﻟﹾﻤﺼﺎﺋﺐ ،ﻭﻫﻮ ﻣﻨﻬﻲ ﻋﻦ ﻫﺬﺍ ،ﺑﻞ ﻫﻮ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺜﺒﺎﺕ
ﻋﻠﹶﻰ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣﺤﺴﻨﻮﻥ ،ﻭﺃﻥﱠ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ،
ﻭﺃﻥﱠ ﻣﺎ ﻳﺼﻴﺒﻪ ﻓﻬﻮ ﺑﺬﻧﻮﺑﻪ ،ﻓﻠﻴﺼﱪ؛ ﺇﻥﱠ ﻭﻋﺪ ﺍﷲ ﺣﻖ ،ﻭﻟﻴﺴﺘﻐﻔﺮ ﻟﺬﻧﺒﻪ ،ﻭﻟﻴﺴﺒﺢ ﺑِﺤﻤﺪ ﺭﺑﻪ
ﺑﺎﻟﻌﺸﻲ ﻭﺍﻹﺑﻜﺎﺭ.
ﻭﻗﻮﻟﻪ ج$ :ﺛﹸﻢ ﻳﻌﻮﺩ ﻏﹶﺮِﻳﺒﺎ ﻛﹶﻤﺎ ﺑﺪﺃﹶ #ﻳﺤﺘﻤﻞ ﺷﻴﺌﲔ:
) (١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ،ﺑﺎﺏ :ﺑﻴﺎﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﺑﺪﺃ ﻏﺮﻳﺒﺎ ،ﻭﺳﻴﻌﻮﺩ ﻏﺮﻳﺒﺎ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(١٤٥
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ﺃﺣﺪﻫﻤﺎ :ﺃﻧﻪ ﻓِﻲ ﺃﻣﻜﻨﺔ ﻭﺃﺯﻣﻨﺔ ﻳﻌﻮﺩ ﻏﺮﻳﺒﺎ ﺑﻴﻨﻬﻢ ،ﺛﹸﻢ ﻳﻈﻬﺮ ،ﻛﹶﻤﺎ ﻛﺎﻥ ﻓِﻲ ﺃﻭﻝ
ﺍﻷﻣﺮ ﻏﺮﻳﺒﺎ ﺛﹸﻢ ﻇﻬﺮ؛ ﻭﻟِﻬﺬﹶﺍ ﻗﺎﻝ$ :ﺳﻴﻌﻮﺩ ﻏﹶﺮِﻳﺒﺎ ﻛﹶﻤﺎ ﺑﺪﺃﹶ .#ﻭﻫﻮ ﻟﹶﻤﺎ ﺑﺪﺃ ﻛﹶﺎﻥﹶ ﻏﺮﻳﺒﺎ ﻻ
ﻳﻌﺮﻑ ،ﺛﹸﻢ ﻇﻬﺮ ﻭﻋﺮﻑ ،ﻓﻜﺬﻟﻚ ﻳﻌﻮﺩ ﺣﺘﻰ ﻻ ﻳﻌﺮﻑ ،ﺛﹸﻢ ﻳﻈﻬﺮ ﻭﻳﻌﺮﻑ ،ﻓﻴﻘﻞ ﻣﻦ
ﻳﻌﺮﻓﻪ ﻓِﻲ ﺃﺛﻨﺎﺀ ﺍﻷﻣﺮ ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻳﻌﺮﻓﻪ ﺃﻭﻻﹰ.
ﻭﻳﺤﺘﻤﻞ ﺃﻧﻪ ﻓِﻲ ﺁﺧﺮ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﺒﻘﻰ ﻣﺴﻠﻤﺎ ﺇﻻﱠ ﻗﻠﻴﻞ ،ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻌﺪ
ﺍﻟﺪﺟﺎﻝ ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻋﻨﺪ ﻗﹸﺮﺏ ﺍﻟﺴﺎﻋﺔ .ﻭﺣﻴﻨﺌﺬٍ ﻳﺒﻌﺚ ﺍﷲ ﺭﻳﺤﺎ ﺗﻘﺒﺾ ﺭﻭﺡ
ﻛﻞ ﻣﺆﻣﻦ ﻭﻣﺆﻣﻨﺔ ،ﺛﹸﻢ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ.
ﻭﺃﻣﺎ ﻗﺒﻞ ﺫﻟﻚ؛ ﻓﻘﺪ ﻗﹶﺎﻝﹶ ج$ :ﻻ ﺗﺰﺍﻝﹸ ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣِﻦ ﺃﹸﻣﺘِﻰ ﻇﹶﺎﻫِﺮِﻳﻦ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ ،ﻻﹶ
ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﻟﹶﻔﹶﻬﻢ ﻭﻻﹶ ﻣﻦ ﺧﺬﹶﻟﹶﻬﻢ ﺣﺘﻰ ﺗﻘﹸﻮﻡ ﺍﻟﺴﺎﻋﺔﹸ .#ﻭﻫﺬﺍ ﺍﻟﹾﺤﺪﻳﺚ ﻓِﻲ ﺍﻟﺼﺤﻴﺤﲔ،
ﻭﻣﺜﻠﻪ ﻣﻦ ﻋﺪﺓ ﺃﻭﺟﻪ.
ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﻟﹾﻤﺼﺪﻭﻕ ﺃﻧﻪ ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻤﺘﻨﻌﺔ ﻣﻦ ﺃﻣﺘﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻖ،
ﺃﻋﺰﺍﺀ ،ﻻ ﻳﻀﺮﻫﻢ ﺍﻟﹾﻤﺨﺎﻟﻒ ﻭﻻ ﺧﻼﻑ ﺍﻟﹾﺨﺎﺫﻝ ،ﻓﹶﺄﻣﺎ ﺑﻘﺎﺀ ﺍﻹﺳﻼﻡ ﻏﺮﻳﺒﺎ ﺫﻟﻴﻼﹰ ﻓِﻲ
ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻗﺒﻞ ﺍﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻜﻮﻥ ﻫﺬﺍ.
ﻭﻗﻮﻟﻪ ج$ :ﺛﹸﻢ ﻳﻌﻮﺩ ﻏﹶﺮِﻳﺒﺎ ﻛﹶﻤﺎ ﺑﺪﺃﹶ .#ﺃﻋﻈﻢ ﻣﺎ ﺗﻜﻮﻥ ﻏﹸﺮﺑﺘﻪ ﺇﺫﺍ ﺍﺭﺗﺪ ﺍﻟﺪﺍﺧﻠﻮﻥ
ﻓﻴﻪ ﻋﻨﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﳌﺎﺋﺪﺓ.[٥٤:
ﻓﻬﺆﻻﺀ ﻳﻘﻴﻤﻮﻧﻪ ﺇﺫﺍ ﺍﺭﺗﺪ ﻋﻨﻪ ﺃﻭﻟﺌﻚ.
ﻭﻛﺬﻟﻚ ﺑﺪﺃ ﻏﺮﻳﺒﺎ ،ﻭﻟﹶﻢ ﻳﺰﻝ ﻳﻘﻮﻯ ﺣﺘﻰ ﺍﻧﺘﺸﺮ ،ﻓﻬﻜﺬﺍ ﻳﺘﻐﺮﺏ ﻓِﻲ ﻛﺜﲑ ﻣﻦ
ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ ،ﺛﹸﻢ ﻳﻈﻬﺮ؛ ﺣﺘﻰ ﻳﻘﻴﻤﻪ ﺍﷲ Tﻛﹶﻤﺎ ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻟﹶﻤﺎ
ﻭﻟِﻲ ﻗﺪ ﺗﻐﺮﺏ ﻛﺜﲑ ﻣﻦ ﺍﻹﺳﻼﻡ ﻋﻠﹶﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺣﺘﻰ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻌﺮﻑ
ﺗﺤﺮﻳﻢ ﺍﻟﹾﺨﻤﺮ ،ﻓﺄﻇﻬﺮ ﺍﷲ ﺑﻪ ﻓِﻲ ﺍﻹﺳﻼﻡ ﻣﺎ ﻛﹶﺎﻥﹶ ﻏﺮﻳﺒﺎ.
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)(١
ﻭﻓِﻲ ﺍﻟﺴﻨﻦ$ :ﺇِﻥﱠ ﺍﷲ ﻳﺒﻌﺚﹸ ﻟِﻬﺬِﻩِ ﺍﻷُﻣﺔِ ﻓِﻲ ﺭﺃﺱِ ﻛﹸﻞﱢ ﻣﺎﺋﹶﺔِ ﺳﻨﺔ ﻣﻦ ﻳﺠﺪﺩ ﻟﹶﻬﺎ ﺩِﻳﻨﻬﺎ#
ﻭﺍﻟﺘﺠﺪﻳﺪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺪﺭﻭﺱ ،ﻭﺫﺍﻙ ﻫﻮ ﻏﹸﺮﺑﺔ ﺍﻹﺳﻼﻡ.
ﻭﻫﺬﺍ ﺍﻟﹾﺤﺪﻳﺚ ﻳﻔﻴﺪ ﺍﻟﹾﻤﺴﻠﻢ ﺃﻧﻪ ﻻ ﻳﻐﺘﻢ ﺑﻘﻠﺔ ﻣﻦ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ،ﻭﻻ
ﻳﻀﻴﻖ ﺻﺪﺭﻩ ﺑﺬﻟﻚ ،ﻭﻻ ﻳﻜﻮﻥ ﻓِﻲ ﺷﻚ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻛﹶﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﺣﲔ ﺑﺪﺃ.
ﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﻳﻮﻧﺲ .[٩٤:ﺇﻟﹶﻰ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺤﺔ ﺍﻹﺳﻼﻡ.
ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺗﻐﺮﺏ ﻳﺤﺘﺎﺝ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺇﻟﹶﻰ ﻧﻈﲑ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ
ﻓِﻲ ﺃﻭﻝ ﺍﻷﻣﺮ ،ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ﴿ :
﴾ ]ﻳﻮﻧﺲ.[٩٤:
ﻭﻗﺎﻝ ﺗﻌﺎﻟﹶﻰ﴿ :
﴾ ]ﺍﻟﻔﺮﻗﺎﻥ.[٤٤:
ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻐﺮﺑﺔ ﻓِﻲ ﺑﻌﺾ ﺷﺮﺍﺋﻌﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓِﻲ ﺑﻌﺾ ﺍﻷﻣﻜﻨﺔ ،ﻓﻔﻲ
ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ﻳﺨﻔﻰ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﺮﺍﺋﻌﻪ ﻣﺎ ﻳﺼﲑ ﺑﻪ ﻏﺮﻳﺒﺎ ﺑﻴﻨﻬﻢ ،ﻻ ﻳﻌﺮﻓﻪ ﻣﻨﻬﻢ ﺇﻻﱠ
ﺍﻟﻮﺍﺣﺪ ﺑﻌﺪ ﺍﻟﻮﺍﺣﺪ.
ﻭﻣﻊ ﻫﺬﺍ ،ﻓﻄﻮﺑﻰ ﻟِﻤﻦ ﺗﻤﺴﻚ ﺑﺘﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ ﻛﹶﻤﺎ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﺈﻥﱠ
ﺇﻇﻬﺎﺭﻩ ،ﻭﺍﻷﻣﺮ ﺑﻪ ،ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻔﻪ ﻫﻮ ﺑِﺤﺴﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻋﻮﺍﻥ.
ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺒِﻲ ج$ :ﻣﻦ ﺭﺃﹶﻯ ﻣِﻨﻜﹸﻢ ﻣﻨﻜﹶﺮﺍ؛ ﻓﹶﻠﹶﻴﻐﻴﺮﻩ ﺑِﻴﺪِﻩِ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺴﺘﻄِﻊ ﻓﹶﺒِﻠِﺴﺎﻧِﻪِ،
ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﺴﺘﻄِﻊ ﻓﹶﺒِﻘﹶﻠﹾﺒِﻪِ ،ﻟﹶﻴﺲ ﻭﺭﺍﺀَ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻹِﻳﻤﺎﻥِ ﺣﺒﺔﹸ ﺧﺮﺩﻝٍ #ﺍ’).(٢
) (١ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﹾﻤﻼﺣﻢ ،ﺑﺎﺏ :ﻣﺎ ﻳﺬﻛﺮ ﻓِﻲ ﻗﺮﻥ ﺍﻟﹾﻤِﺎﺋﺔ ،ﺣﺪﻳﺚ ﺭﻗﻢ ) ،(٤٢٩١ﻭﻟﻔﻈﻪ :ﻋﻦ
ﺃﹶﺑِﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ج ﻗﹶﺎﻝﹶ$ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺒﻌﺚﹸ ﻟِﻬﺬِﻩِ ﺍﻷُﻣﺔِ ﻋﻠﹶﻰ ﺭﺃﺱِ ﻛﹸﻞﱢ ﻣِﺎﺋﹶﺔِ ﺳﻨﺔٍ ﻣﻦ ﻳﺠﺪﺩ ﻟﹶﻬﺎ ﺩِﻳﻨﻬﺎ.#
) (٢ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ).(٢٩٩-٢٩٥/١٨
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ﻭﺃﺧﺘﻢ ﺑِﻤﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻓِﻲ ﺻﺤﻴﺤﻪ) :(١ﻋﻦ ﺃﹶﺑِﻲ ﻣﺎﻟِﻚٍ ﺍﻷَﺷﻌﺮِﻱ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ
ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ج$ :ﺍﻟﻄﱡﻬﻮﺭ ﺷﻄﹾﺮ ﺍﻹِﳝﺎﻥِ ،ﻭﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺗﻤﻸُ ﺍﻟﹾﻤِﻴﺰﺍﻥﹶ ،ﻭﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﺤﻤﺪ
ﻟِﻠﱠﻪِ ﺗﻤﻶَﻥِ -ﺃﹶﻭ ﺗﻤﻸُ -ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻷَﺭﺽِ ،ﻭﺍﻟﺼﻼﺓﹸ ﻧﻮﺭ ،ﻭﺍﻟﺼﺪﻗﹶﺔﹸ ﺑﺮﻫﺎﻥﹲ ،ﻭﺍﻟﺼﺒﺮ
ﺿِﻴﺎﺀٌ ،ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺣﺠﺔﹲ ﻟﹶﻚ ﺃﹶﻭ ﻋﻠﹶﻴﻚ ،ﻛﹸﻞﱡ ﺍﻟﻨﺎﺱِ ﻳﻐﺪﻭ ﻓﹶﺒﺎﻳِﻊ ﻧﻔﹾﺴﻪ ﻓﹶﻤﻌﺘِﻘﹸﻬﺎ ﺃﹶﻭ ﻣﻮﺑِﻘﹸﻬﺎ.#
ﻭﺑِﻤﺎ ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ) ،(٢ﻭﺍﻟﺘﺮﻣﺬﻱ) ،(٣ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ$ :ﻛﹸﻨﺖ ﺭﺩِﻳﻒ
ﺍﻟﻨﺒِﻲ ج ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﻏﹸﻼﻡ- ﺃﹶﻭ ﻳﺎ ﹸﻏﻠﹶﻴﻢ -ﺃﹶﻻ ﺃﹸﻋﻠﱢﻤﻚ ﻛﹶﻠِﻤﺎﺕٍ ﻳﻨﻔﹶﻌﻚ ﺍﻟﻠﱠﻪ ﺑِﻬِﻦ؟!
ﻓﹶﻘﹸﻠﹾﺖ :ﺑﻠﹶﻰ.
ﻓﹶﻘﹶﺎﻝﹶ :ﺍﺣﻔﹶﻆِ ﺍﻟﻠﱠﻪ ﻳﺤﻔﹶﻈﹾﻚ ،ﺍﺣﻔﹶﻆِ ﺍﻟﻠﱠﻪ ﺗﺠِﺪﻩ ﺃﹶﻣﺎﻣﻚ ،ﺗﻌﺮﻑ ﺇِﻟﹶﻴﻪِ ﻓِﻲ ﺍﻟﺮﺧﺎﺀِ؛ ﻳﻌﺮِﻓﹾﻚ
ﻓِﻲ ﺍﻟﺸﺪﺓِ ،ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹾﺖ ﻓﹶﺎﺳﺄﹶﻝِ ﺍﻟﻠﱠﻪ ،ﻭﺇِﺫﹶﺍ ﺍﺳﺘﻌﻨﺖ ﻓﹶﺎﺳﺘﻌِﻦ ﺑِﺎﻟﻠﱠﻪِ ،ﻗﹶﺪ ﺟﻒ ﺍﻟﹾﻘﹶﻠﹶﻢ ﺑِﻤﺎ ﻫﻮ ﻛﹶﺎﺋِﻦ،
ﻓﹶﻠﹶﻮ ﺃﹶﻥﱠ ﺍﻟﹾﺨﻠﹾﻖ ﻛﹸﻠﱠﻬﻢ ﺟﻤِﻴﻌﺎ ﺃﹶﺭﺍﺩﻭﺍ ﺃﹶﻥﹾ ﻳﻨﻔﹶﻌﻮﻙ ﺑِﺸﻲﺀٍ ﻟﹶﻢ ﻳﻜﹾﺘﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻚ؛ ﻟﹶﻢ ﻳﻘﹾﺪِﺭﻭﺍ ﻋﻠﹶﻴﻪِ،
ﻭﺇِﻥﹾ ﺃﹶﺭﺍﺩﻭﺍ ﺃﹶﻥﹾ ﻳﻀﺮﻭﻙ ﺑِﺸﻲﺀٍ ﻟﹶﻢ ﻳﻜﹾﺘﺒﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻚ؛ ﻟﹶﻢ ﻳﻘﹾﺪِﺭﻭﺍ ﻋﻠﹶﻴﻪِ.
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻓِﻲ ﺍﻟﺼﺒﺮِ ﻋﻠﹶﻰ ﻣﺎ ﺗﻜﹾﺮﻩ ﺧﻴﺮﺍ ﻛﹶﺜِﲑﺍ ،ﻭﺃﹶﻥﱠ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﺒﺮِ ،ﻭﺃﹶﻥﱠ ﺍﻟﹾﻔﹶﺮﺝ ﻣﻊ
ﺍﻟﹾﻜﹶﺮﺏِ ،ﻭﺃﹶﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍ.#
ﻭﺍﻟﹾﺤﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﻟِﺤﺎﺕ ،ﻭﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑِﺤﻤﺪﻙ ،ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ
ﺇﻻﱠ ﺃﻧﺖ ،ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ.
ﻭﺻﻞﱢ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ..
) (١ﻓِﻲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺑﺎﺏ :ﻓﻀﻞ ﺍﻟﻮﺿﻮﺀ ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٢٣
) (٢ﻓِﻲ ﻣﺴﻨﺪﻩ ).(٣٠٨/١
) (٣ﻓِﻲ ﺃﺑﻮﺍﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ،ﺑﺎﺏ ﻣﻨﻪ ،ﺣﺪﻳﺚ ﺭﻗﻢ ).(٢٥١٦
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