az

h ar
.e
g
az
h ar
.e
g
 ‫‪ÏŸÅŒŸ‬‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﻭﻣﻦ ﻭﺍﻻﻩ‪،‬‬
‫ﱠﺑﻴﺪﻱ« ﺑﻮﺻﻔﻪ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻭﺑﻌﺪ ﻓﻠﲈ ﻛﺎﻥ ﻛﺘﺎﺏ »ﻓﺘﺢ ﺍﳌﺒﺪﻱ ﺑﴩﺡ ﳐﺘﴫ ﺍﻟﺰ ﱢ‬

‫‪g‬‬
‫ﻋﻠﻴﻪ ﻳﺼﻌﺐ ﹶﻓ ﹸ‬
‫ﻬﻤﻪ ﻋﲆ ﻃﻠﺒﺔ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮﻱ ﺑﺎﳌﻌﺎﻫﺪ ﺍﻷﺯﻫﺮﻳﺔ ﺭﺃﻳﻨﺎ ﺃﻧﻪ‬
‫ﻭﺃﺑﺮﺯﺕ ﻣﻘﺎﺻﺪﻩ ﻟﻜﺎﻥ ﻛﺘﺎﺑﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ‬ ‫ﻭﺭﺗﱢﺒﺖ ﻣﺴﺎﺋﻠﻪ‪ ،‬ﹸ‬
‫ﴪﺕ ﻋﺒﺎﺭﺗﻪ‪ ،‬ﹸ‬ ‫ﻟﻮ ﹸﻳ ﱢ‬
‫ﻣﺴﺘﻮ￯ ﻋﻘﻮﳍﻢ‪ ،‬ﻭﺧﲑ ﻣﻌﲔ ﳍﻢ ﳌﻌﺮﻓﺔ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻲ ﷺ ﻭﻣﺎ ﻳﺴﺘﻨﺒﻂ ﻣﻨﻬﺎ ﻣﻦ‬

‫‪.e‬‬
‫ﻗﻀﺎﻳﺎ ﻭﺃﺣﻜﺎﻡ ﺑﺴﻬﻮﻟﺔ ﻭﻳﴪ ﻭﻋﻠﻴﻪ ﺗﻢ ﺗﻘﺮﻳﺐ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻴﺴﲑﻩ‪ ،‬ﻭﺳﻠﻜﻨﺎ ﻓﻴﻪ‬

‫‪١‬ـ ﻭﺿﻌﻨﺎ ﻣﻘﺪﻣﺔ ﻣﻮﺟﺰﺓ ﰲ ﻋﻠﻢ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ؛ ﻟﻴﻜﻮﻥ ﺍﻟﻄﺎﻟﺐ ﻋﲆ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ar‬‬
‫ﺩﺭﺍﻳﺔ ﺑﻤﺼﻄﻠﺤﺎﺕ ﺍﳌﺤﺪﺛﲔ‪.‬‬
‫ﻘﻮﻡ ﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫‪٢‬ـ ﺭﺍﻋﻴﻨﺎ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﱢ‬
‫ﳞﺬﺏ ﺍﻷﺧﻼﻕ‪ ،‬ﻭ ﹸﻳ ﹼ‬
‫‪٣‬ـ ﺃﺛﺒﺘﻨﺎ ﻋﻨﻮﺍﻥ ﹸﻳﻤﺜﻞ ﺃﺑﺮﺯ ﻣﻘﺎﺻﺪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٤‬ـ ﺑﻴﺎﻥ ﺑﻌﺾ ﻣﻌﺎﲏ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪h‬‬
‫‪٥‬ـ ﺇﺑﺮﺍﺯ ﺍﻟﻮﺟﻮﻩ ﺍﻹﻋﺮﺍﺑﻴﺔ‪ ،‬ﻭﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﺒﻼﻏﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٦‬ـ ﺍﺳﺘﻨﺒﺎﻁ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻔﻀﺎﺋﻞ‪.‬‬
‫‪٧‬ـ ﺇﻇﻬـﺎﺭ ﺍﻟﻘﻀﺎﻳـﺎ ﺍﻟﺘـﻲ ﺃﻭﺭﺩﻫـﺎ ﺍﳌﺼﻨﱢـﻒ ﻣـﻊ ﺍﻟﻮﻓﺎﺀ ﺑـﻜﻞ ﻗﻀﻴـﺔ ﺑﻌﺒﺎﺭﺓ‬
‫‪az‬‬

‫ﺳﻬﻠﺔ ﻣﻴﺴﻮﺭﺓ‪.‬‬
‫‪٨‬ـ ﱂ ﻧﺬﻛـﺮ ﲣﺮﻳـﺞ ﺍﳊﺪﻳـﺚ ﺍﺳـﺘﻨﺎ ﹰﺩﺍ ﺇﱃ ﺃﻥ ﺃﺻـﻞ ﺍﻟﻜﺘـﺎﺏ ﻫـﻮ ﺍﺧﺘﺼـﺎﺭ‬
‫ﻟﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬

‫‪‬‬ ‫‪٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﻭﻧﺤﻦ ﺇﺫ ﻧﻘﺪﻡ ﻷﺑﻨﺎﺋﻨﺎ ﺍﻟﻄﻼﺏ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﳉﺪﻳﺪ ﰲ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﺍﻟﺒﻬﻴﺞ‬
‫ﻧﺴﺠﻞ ﺍﻏﺘﺒﺎﻃﻨﺎ ﲠﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺃﻭﻟﻴﻨﺎﻩ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ﺗﻴﴪ ﻋﲆ ﺃﺑﻨﺎﺋﻨﺎ ﻓﻬﻢ ﺍﳊﺪﻳﺚ‬
‫ﻭﺗﻄﺒﻴﻘﺔ ﰱ ﻭﺍﻗﻌﻨﺎ ﺍﳌﻌﺎﴏ‪.‬‬
‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ‪،‬‬

‫‪g‬‬
‫ﻭﻫﻮ ﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‬
‫ﺇﻋﺪﺍﺩ ﳉﻨﺔ ﺇﻋﺪﺍﺩ ﻭﺗﻄﻮﻳﺮ ﺍﳌﻨﺎﻫﺞ ﺑﺎﻷﺯﻫﺮ ﺍﻟﴩﻳﻒ‬

‫‪.e‬‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٤‬‬
‫‪X‬‬
 ‫≤‚‪ÅË‬‬
‫¡÷‪nÁÅ¢\;€‬‬
‫ﺃﻗﺴﺎﻣﻪ‪ :‬ﻳﻨﻘﺴﻢ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬

‫‪g‬‬
‫)ﺃ( ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺩﺭﺍﻳﺔ‪ :‬ﻫﻮ ﻋﻠﻢ ﺑﺄﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ ﹸﻳ ﹾﻌ ﹶﺮﻑ ﺑﻪ ﺣﺎﻝ ﺍﻟﺮﺍﻭﻱ‬
‫ﻭﺍﻟﺮ ﹼﺩ‪.‬‬
‫ﻭﺍﳌﺮﻭﻱ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺒﻮﻝ ﱠ‬

‫‪.e‬‬
‫ﻣﻮﺿﻮﻋﻪ‪ :‬ﺍﻟﺮﺍﻭﻱ ﻭﺍﳌﺮﻭﻱ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺮﺩ‪.‬‬
‫ﻓﺎﺋﺪﺗﻪ‪ :‬ﲤﻴﻴﺰ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﹸﻳ ﹾﻘ ﹶﺒﻞ ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﹸﻳ ﹶﺮ ﹼﺩ‪.‬‬
‫ﻓﻀﻠﻪ‪ :‬ﻫﻮ ﻣﻦ ﺃﴍﻑ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺇﺫ ﺇﻧﱠﻪ ﻳﺘﻌﻠﻖ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪.‬‬
‫ﹺﻣﻦ ﺃﻭﻝ ﻣﻦ ﹶﺻﻨ ﹶ‬
‫‪ar‬‬
‫ﱠﻒ ﻓﻴﻪ ﻛﺘﺼﻨﻴﻒ ﻣﺴﺘﻘﻞ‪ :‬ﺍﻟﻘﺎﴈ ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ‬
‫ﻱ‪ ،‬ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪ ٣٦٠‬ﻫـ‪.‬‬ ‫ﺍﻟﺮ ﹶﺍﻣ ﹸﻬ ﹾﺮ ﹸﻣ ﹺﺰ ﱡ‬
‫ﺧﻼﺩ ﱠ‬ ‫ﺍﻟﺮﲪﻦ ﺑﻦ ﱠ‬
‫ﺍﻟﻨﺒﻲ ﷺ‬ ‫)ﺏ( ﻋﻠـﻢ ﺍﳊﺪﻳـﺚ ﺭﻭﺍﻳـﺔ‪ :‬ﻫـﻮ ﻋﻠﻢ ﻳﺸـﺘﻤﻞ ﻋﲆ ﻧﻘـﻞ ﻣـﺎ ﹸﺃ ﹺﺿ ﹶ‬
‫ﻴـﻒ ﺇﱃ ﱢ‬
‫ﺗﻘﺮﻳـﺮﺍ‪ ،‬ﺃﻭ ﺻﻔـﺔ‪ ،‬ﻭﺭﻭﺍﻳﺘﻬـﺎ ﺑﺄﺳـﺎﻧﻴﺪﻫﺎ‪ ،‬ﻭﺿﺒﻄﻬـﺎ‪،‬‬
‫ﹰ‬ ‫ﻓﻌـﻼ‪ ،‬ﺃﻭ‬‫ﹰ‬ ‫ﹰ‬
‫ﻗـﻮﻻ‪ ،‬ﺃﻭ‬
‫‪h‬‬
‫ﻭﲢﺮﻳﺮ ﺃﻟﻔﺎﻇﻬﺎ‪.‬‬
‫ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺗﻘﺮﻳﺮﺍﺗﻪ‪ ،‬ﻭﺻﻔﺎﺗﻪ‪.‬‬
‫ﻣﻮﺿﻮﻋﻪ‪ :‬ﺃﻗﻮﺍﻝ ﱢ‬
‫ﻗﻮﻝ‪ ،‬ﺃﻭ ﹴ‬
‫ﻓﻌﻞ‪ ،‬ﺃﻭ ﺗﻘﺮﻳﺮ‪ ،‬ﺃﻭ ﺻﻔﺔ‪،‬‬ ‫ﺐ ﺇﱃ ﺍﻟﻨﺒﻲ ﷺ ﻣﻦ ﹴ‬ ‫ﹺ‬
‫ﱢ‬ ‫ﻓﺎﺋﺪﺗﻪ‪ :‬ﻣﻌﺮﻓﺔ ﻣﺎ ﻧﹸﺴ ﹶ‬
‫‪az‬‬

‫ﻭﻛﻴﻔﻴﺔ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﺘﻪ‪ ،‬ﻭﺍﻻﺣﱰﺍﺯ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﻧﻘﻠﻬﺎ ﻋﻨﻪ‪.‬‬

‫ﻓﻀﻠﻪ‪ :‬ﻫﻮ ﻣﻦ ﺃﴍﻑ ﺍﻟﻌﻠﻮﻡ ﻣﻨﺰﻟﺔ‪ ،‬ﻭﺃﻋﻼﻫﺎ ﺷﺄﻧﹰﺎ؛ ﺇﺫ ﻋﻠﻴﻪ ﹸﺗ ﹾﺒﻨﹶﻰ ﻗﻮﺍﻋﺪ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﻴﺎﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬

‫‪‬‬ ‫‪٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪UÏfiâ’\;ÀÁÖ¬h‬‬
‫ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﻄﺮﻳﻘﺔ ﺣﺴﻨﺔ ﻛﺎﻧﺖ ﺃﻭ ﺳﻴﺌﺔ‪.‬‬
‫ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﳌﺤﺪﱢ ﺛﲔ ﻫﻲ‪ :‬ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﺒﻲ ﷺ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ‬
‫ﺃﻭ ﺻﻔﺔ ﹺﺧ ﹴ‬
‫ﻠﻘﻴﺔ ﺃﻭ ﹸﺧ ﹸﻠﻘﻴﺔ ﺃﻭ ﺳﲑﺓ‪.‬‬

‫‪g‬‬
‫‪U]‚iËqt‬‬
‫ﺍﻟﺴﻨﺔ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﲏ ﻟﻠﺘﴩﻳﻊ‪ ،‬ﹶﳚﹺ ﹸ‬
‫ﺐ ﺍﺗﺒﺎﻋﻬﺎ‪ ،‬ﹶﻭ ﹶ ﹾﲢ ﹸﺮﻡ ﳐﺎﻟﻔﺘﻬﺎ‪ ،‬ﻭﻋﲆ ﻫﺬﺍ‬

‫‪.e‬‬
‫ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻓﻤﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﻓﻘﺪ ﺍ ﱠﺗ ﹶﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ‪.‬‬

‫‪١‬ـ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ xw v u t s r q p‬ﱸ ‪.‬‬

‫)‪(١‬‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺣﺠﻴﺘﻬﺎ‪:‬‬

‫‪٢‬ـ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ! " ‪ '& % $ #‬ﱸ ‪.‬‬

‫)‪(٢‬‬
‫‪ar‬‬
‫‪٣‬ـ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ¬®¯ ‪μ´³²± °‬‬
‫¶ ¸ ‪À ¿ ¾ ½ ¼ » º ¹‬ﱸ ‪.‬‬
‫)‪(٣‬‬

‫‪٤‬ـ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ > ? @ ‪ E D C B A‬ﱸ ‪.‬‬

‫)‪(٤‬‬

‫ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﲠﺎ ﻭﺩﻟﻴﻠﻪ‪:‬‬

‫‪h‬‬
‫ﺍﻟﻌﻤﻞ ﺑﺎﻟﺴﻨﺔ ﻫﻮ ﻋﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻛﲈ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻗﻴﻞ ﹸﳌ ﹶﻄ ﱢﺮﻑ‬
‫ﺑﺪﻳﻼ‪ ،‬ﻭ ﹶﻟﻜﹺ ﹾﻦ ﻧﺮﻳﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﻻ ﲢﺪﺛﻮﻧﺎ ﱠﺇﻻ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻻ ﻧﺒﻐﻲ ﺑﺎﻟﻘﺮﺁﻥ ﹰ‬
‫‪az‬‬

‫ﹶﻣ ﹾﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﱠﺎ ﺑﺎﻟﻘﺮﺁﻥ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﴩ ﺍﻵﻳﺔ‪٧ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ‪٨٠ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ‪٦٥ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻵﻳﺔ‪٣١ :‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٦‬‬
‫‪X‬‬
 ‫ﹶ ﹸ‬ ‫ﹸ ﹶ‬ ‫ﺎﻥ ﹾﺑ ﹺﻦ ﹶﻋﻄﹺ ﱠﻴ ﹶﺔ‪ ،‬ﹶﻗ ﹶﺎﻝ‪» :‬ﻛ ﹶ‬
‫ﹶﺎﻥ ﺍ ﹾﻟ ﹶﻮ ﹾﺣﻲ ﻳﻨ ﹺﹾﺰ ﹸﻝ ﹶﻋ ﹶﲆ ﺭﺳ ﹺ‬
‫ﻮﻝ‬ ‫ﻭﺭﻭ￯ ﹾﺍﻷﹶﻭﺯ ﹺ‬
‫ﹶﺍﻋ ﱡﻲ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺣ ﱠﺴ ﹶ‬ ‫ﹾ‬ ‫ﹶﹶﹶ‬
‫ﻚ«‪.‬‬ ‫ﴪ ﹶﺫﻟﹺ ﹶ‬ ‫ﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﹺ ﹺ ﹺ‬
‫ﺎﻟﺴﻨﱠﺔ ﺍ ﱠﻟﺘﻲ ﹸﺗ ﹶﻔ ﱢ ﹸ‬
‫ﱡ‬ ‫ﱪ ﹸﻩ ﹺﺟ ﹾ ﹺﱪ ﹸ‬‫ﳜﹺﹸ‬
‫ﺍﷲ ﷺ ﹶﻭ ﹸ ﹾ‬
‫ﺍﳊ ﱢﺠ ﱠﻴﺔ ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﲠﺎ؛ ﻓﻬﻲ ﹶﻭ ﹾﺣ ﱞﻲ‬ ‫ﻓﺎﻟﺴﻨﺔ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ ﰲ ﹸ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺣﺎﻩ ﺇﱃ ﻧﺒ ﱢﻴﻪ ﷺ؛ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪2 1 0 / . - , +‬‬

‫‪g‬‬
‫ﹺ‬ ‫‪ 4 3‬ﱸ)‪ ،(١‬ﻭﻗﺎﻝ ﷺ‪» :‬ﺃﻻ ﺇﲏ ﹸﺃﻭﺗﹺ ﹸ ﹺ‬
‫ﹶﺎﺏ ﹶﻭﻣ ﹾﺜ ﹶﻠ ﹸﻪ ﹶﻣ ﹶﻌ ﹸﻪ« ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﱡ‬
‫ﺍﻟﺴﻨﱠﺔ‪.‬‬ ‫ﻴﺖ ﺍ ﹾﻟﻜﺘ ﹶ‬
‫)‪(٢‬‬

‫‪U]‚i’áfiŸÂ;ÈŸ˜à¸\;√ÁÖçi’\;∫;]‚i›]“Ÿ‬‬
‫ﺃﻥ ﺭﺗﺒﺘﻬﺎ ﰲ‬

‫‪.e‬‬
‫ﺩﻟﺖ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻋﲆ ﺣﺠﻴﺔ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﲆ ﱠ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﺑﻌﺪ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﳑﺎ ﻳﺪﻝ ﻋﲆ ﻣﻨﺰﻟﺘﻬﺎ ﻣﺎ ﻳﲇ‪:‬‬
‫ﲔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪; : 9 8 7 6 5‬‬
‫ﺍﻟﺴﻨﱠﺔ ﹸﺗ ﹶﺒ ﱢ ﹸ‬
‫‪١‬ـ ﱡ‬
‫< ﱸ ﻭﺍﻟﺒﻴﺎﻥ ﻣﺆﺧﺮ ﻋﻦ ﺍ ﹸﳌ ﹶﺒ ﱠ‬
‫ﲔ‪.‬‬
‫)‪(٣‬‬
‫‪ar‬‬
‫ﺇﻇﻬﺎﺭﺍ ﻷﳘﻴﺘﻪ ﻭﺇﺑﺮﺍﺯﹰﺍ ﳌﻜﺎﻧﺘﻪ‪.‬‬
‫ﹰ‬ ‫ﺍﻟﺴﻨﱠﺔ ﺗﺆﻛﺪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؛‬
‫‪٢‬ـ ﱡ‬
‫ﻭﲣ ﱢﺼ ﹸﺺ ﹶﻋ ﱠﺎﻣﻪ‪ ،‬ﻭﺗ ﹶﹸﻮ ﱢﺿ ﹸﺢ ﹸﻣ ﹾﺸﻜﹺ ﹶﻠﻪ‪.‬‬
‫ﺍﻟﺴﻨﱠﺔ ﹸﺗ ﹶﻔ ﱢﺼﻞ ﳎﻤﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭ ﹸﺗ ﹶﻘ ﱢﻴﺪ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘﻪ‪ ،‬ﹸ ﹶ‬
‫‪٣‬ـ ﱡ‬
‫ﺃﺣﻜﺎﻣﺎ ﻋﲆ‬
‫ﹰ‬ ‫ﺍﻟﺴﻨﱠﺔ ﺍﺳﺘﻘﻠﺖ ﺑﺘﴩﻳﻌﺎﺕ ﺳﻜﺖ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﺳﺴﺖ‬
‫‪٤‬ـ ﱡ‬
‫ﺟﻬﺔ ﺍﻻﺳﺘﻘﻼﻝ‪.‬‬
‫‪h‬‬
‫\|‪U]fi⁄ iŸÂ;G\Åfià;ÏÁ\ÂÖ’\Â;ø¢]d;ÏÁÅ⁄,\;ÏŸ¯\;ì]ëi‬‬
‫‪⁄‬‬
‫ﺍﺧﺘﺼﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺤﻤﺪﻳﺔ ﺑﺎﳊﻔﻆ ﻭﺍﻟﺮﻭﺍﻳﺔ ﺳﻨﺪﹰ ﺍ‪ ،‬ﻭﻣﺘﻨﹰﺎ ﺩﻭﻥ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻷﻣﻢ‪ ،‬ﹶﻗ ﹶﺎﻝ ﺍ ﹾﺑ ﹸﻦ ﹶﺣ ﹾﺰﻡﹴ‪ » :‬ﹶﻧ ﹾﻘ ﹸﻞ ﺍﻟ ﱢﺜ ﹶﻘ ﹸﺔ ﹶﻋ ﹺﻦ ﺍﻟ ﱢﺜ ﹶﻘ ﹺﺔ ﻳ ﹾﺒ ﹸﻠﻎﹸ ﺑﹺ ﹺﻪ ﺍﻟﻨﱠﺒﹺﻲ ﷺ ﻣ ﹶﻊ ﹺﺍﻻﺗ ﹶﱢﺼ ﹺ‬
‫‪az‬‬

‫ﺎﻝ‪ ،‬ﹶﺧ ﱠﺺ‬ ‫ﹶ‬ ‫ﱠ‬ ‫ﹶ‬

‫ﻭﻥ ﹶﺳﺎﺋﹺ ﹺﺮ ﺍ ﹾﳌ ﹺ ﹶﻠ ﹺﻞ«‪.‬‬‫ﲔ ﹸﺩ ﹶ‬ ‫ﹺﹺ‬
‫ـﻤ ﹾﺴﻠﻤ ﹶ‬
‫ﹺ‬
‫ﺍﷲﹸ ﺑﹺﻪ ﺍ ﹾﻟ ﹸ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺍﻵﻳﺘﺎﻥ‪.٤ ،٣ :‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﱰﻣﺬ￯‪ ،‬ﻭﻗﺎﻝ ﺍﻟﱰﻣﺬ￯‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺍﻵﻳﺔ‪.٤٤ :‬‬
‫‪‬‬ ‫‪٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺎﺀ‪ ،‬ﹶﱂ ﹾ ﹸﻳ ﹾﻌﻄﹺ ﹶﻬﺎ ﹶﻣ ﹾﻦ‬ ‫ﹺ‬ ‫ﹺﹺ‬
‫ﺎﲏ‪ :‬ﹶﺧ ﱠﺺ ﺍﷲﹸ ﹶﺗ ﹶﻌ ﹶﺎﱃ ﹶﻫﺬﻩ ﹾﺍﻷﹸ ﱠﻣ ﹶﺔ ﺑﹺ ﹶﺜ ﹶﻼ ﹶﺛﺔ ﹶﺃ ﹾﺷ ﹶﻴ ﹶ‬ ‫ﹶﻭ ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹸﺑﻮ ﹶﻋ ﹺ ﱟﲇ ﹾﹶ‬
‫ﺍﳉ ﱠﻴ ﹺ ﱡ‬
‫ﹶﺎﺩ‪ ،‬ﹶﻭ ﹾﺍﻷﹶﻧ ﹶﹾﺴ ﹺ‬
‫ﺎﺏ‪ ،‬ﹶﻭ ﹾ ﹺ‬ ‫ﺍﻹﺳﻨ ﹺ‬
‫ﺍﺏ ‪.‬‬ ‫ﺍﻹ ﹾﻋ ﹶﺮ ﹺ‬ ‫ﹶﻗ ﹾﺒ ﹶﻠ ﹶﻬﺎ‪ :‬ﹾ ﹺ ﹾ‬
‫)‪(١‬‬

‫ﺎﺀ« ‪.‬‬
‫)‪(٢‬‬
‫ﺎﺀ ﹶﻣﺎ ﹶﺷ ﹶ‬ ‫ﺍﻹ ﹾﺳﻨﹶﺎ ﹸﺩ ﹶﻟ ﹶﻘ ﹶﺎﻝ ﹶﻣ ﹾﻦ ﹶﺷ ﹶ‬ ‫ﻭﻟﻮﻻ ﹾ ﹺ‬
‫ﻳﻦ‪ ،‬ﹶ‬ ‫ﺍﻹ ﹾﺳﻨﹶﺎ ﹸﺩ ﹺﻣ ﹶﻦ ﺍﻟﺪﱢ ﹺ‬ ‫ﻭ ﹶﻗ ﹶﺎﻝ ﺍ ﹾﺑ ﹸﻦ ﺍ ﹾﹸﳌ ﹶﺒ ﹶﺎﺭ ﹺﻙ‪ :‬ﹾ ﹺ‬
‫ﺍﻹ ﹾﺳﻨﹶﺎ ﹸﺩ ﹺﺳ ﹶﻼ ﹸﺡ ﺍ ﹾﹸﳌ ﹾﺆ ﹺﻣ ﹺﻦ‪.‬‬‫ﻱ‪ :‬ﹾ ﹺ‬‫ﹶﻭ ﹶﻗ ﹶﺎﻝ ﺍﻟ ﱠﺜ ﹾﻮ ﹺﺭ ﱡ‬

‫‪g‬‬
‫‪ØlÅđ ,\;Ød;ÑÂÅh;k]u÷ŞëŸ;ó¬e’;‡]Ëd‬‬
‫ﹴ‬
‫ﺗﻘﺮﻳﺮ‪ ،‬ﺃﻭ‬ ‫‪١‬ـ ﺍﳊﺪﻳﺚ‪ :‬ﻫﻮ ﻣﺎ ﹸﺃ ﹺﺿﻴﻒ ﺇﱃ ﺍﻟﻨﺒﻲ ﷺ ﻣﻦ ﹴ‬
‫ﻗﻮﻝ‪ ،‬ﺃﻭ ﹴ‬
‫ﻓﻌﻞ‪ ،‬ﺃﻭ‬ ‫ﱢ‬
‫ﻭﺻﻒ ﹶﺧ ﹾﻠ ﹺﻘﻲ »ﺃﻱ ﻣﺘﻌﻠﻖ ﹺ‬
‫ﹴ‬

‫‪.e‬‬
‫ﺑﺎﳋ ﹾﻠ ﹶﻘﺔ« ﻛﻮﺻﻔﻪ ﷺ ﺑﺄﻧﱠﻪ ﻛﺎﻥ ﺃﺯﻫﺮ ﺍﻟﻠﻮﻥ ‪ ،‬ﺃﻭ‬
‫)‪(٣‬‬
‫ﹼ‬
‫ﻘﻲ »ﺃﻱ ﻣﺘﻌﻠﻖ ﺑﺎﻷﺧﻼﻕ« ﻛﻮﺻﻔﻪ ﷺ ﺑﺄﻧﱠﻪ ﻛﺎﻥ ﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﹴ‬
‫ﻭﺻﻒ ﹸﺧ ﹸﻠ ﹼ‬
‫‪٢‬ـ ﻭﺍﳋﱪ‪ :‬ﻣﺮﺍﺩﻑ ﻟﻠﺤﺪﻳﺚ ﻋﲆ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﻋﻦ ﻏﲑﻩ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﳋﱪ ﺃﻋﻢ ﻣﻦ ﺍﳊﺪﻳﺚ؛ ﻟﺸﻤﻮﻟﻪ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﱢ‬
‫‪ar‬‬
‫ﻓﻜﻞ ﺣﺪﻳﺚ ﺧﱪ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﺧﱪ ﺣﺪﻳ ﹰﺜﺎ‪.‬‬
‫‪٣‬ـ ﻭﺍﻷﺛـﺮ‪ :‬ﻫـﻮ ﺍﳊﺪﻳـﺚ ﺍﳌﻮﻗـﻮﻑ‪ ،‬ﻭﻗﻴـﻞ‪ :‬ﺍﳊﺪﻳـﺚ ﻣﻄﻠ ﹰﻘـﺎ‪ ،‬ﻣﺮﻓﻮ ﹰﻋـﺎ ‪،‬‬
‫)‪(٤‬‬

‫ﺃﻭ ﻣﻮﻗﻮ ﹰﻓﺎ ‪ ،‬ﺃﻭ ﻣﻘﻄﻮ ﹰﻋﺎ ‪.‬‬

‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻭﺍﻟﺴﻨﱠﺔ‪ :‬ﻣﺮﺍﺩﻓﺔ ﻟﻠﺤﺪﻳﺚ ﺑﻤﻌﻨﺎﻩ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫ﱡ‬ ‫‪٤‬ـ‬
‫‪h‬‬
‫)‪ (١‬ﺃﻱ‪ :‬ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ‪.‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ »ﺻﺤﻴﺤﻪ«‪.‬‬
‫ﻭﻣﻌﻨﻰ ﺃﺯﻫﺮ‬ ‫)‪ (٣‬ﺑﻌﺾ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ »ﺻﺤﻴﺤﻪ« ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺑﺤ ﹾﻤ ﹶﺮﺓ‪.‬‬
‫ﴩ ﹲﺏ ﹸ‬ ‫ﺍﻟﻠﻮﻥ‪ :‬ﺃﺑﻴﺾ ﹸﻣ ﹾ ﹶ‬
‫‪az‬‬

‫ﻴﻒ ﺇﱃ ﺍﻟﻨﺒﻲ ﷺ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺘﺼ ﹰ‬

‫ﻼ ﺃﻭ‬ ‫)‪ (٤‬ﻫﻮ ﻣﺎ ﹸﺃ ﹺﺿ ﹶ‬
‫ﻣﻨﻘﻄ ﹰﻌﺎ‪.‬‬
‫ﻗﻮﻻﹰ ﺃﻭ ﻓﻌ ﹰ‬
‫ﻼ ﻣﺘﺼ ﹰ‬
‫ﻼ ﺃﻭ ﻣﻨﻘﻄ ﹰﻌﺎ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻗﺮﻳﻨﺔ ﺗﺪﻝ‬ ‫ﻴﻒ ﺇﱃ ﺍﻟﺼﺤﺎﰊ‬ ‫ﹺ‬ ‫ﹸ‬
‫)‪ (٥‬ﻫﻮ ﻣﺎ ﺃﺿ ﹶ‬
‫ﻋﲆ ﺭﻓﻌﻪ ﻟﻠﻨﺒﻲ ﷺ‪.‬‬
‫)‪ (٦‬ﻫﻮ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﺘﺎﺑﻌﻲ‪ ،‬ﻭﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻗﻮﻻﹰ ﻟﻪ ﺃﻭ ﻓﻌﻼﹰ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﺮﺃﻱ‬
‫ﻓﻴﻪ ﳎﺎﻝ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٨‬‬
‫‪X‬‬
 ‫ﱠﺒﻲ ﷺ ﻣﻦ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻓﻌﻞ‪ ،‬ﺃﻭ ﺗﻘﺮﻳﺮ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﹸﺃ ﹺﺿ ﹶ‬
‫ﻴﻒ ﺇﱃ ﺍﻟﻨ ﱢ‬
‫‪٥‬ـ ﻭﺍﻟﺴﻨﺪ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺍﳌﺘﻦ‪ ،‬ﺃﻱ‪ :‬ﺳﻠﺴﻠﺔ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻮﺻﻠﺔ ﻟﻠﻤﺘﻦ‪.‬‬
‫‪٦‬ـ ﻭﺍﳌﺘﻦ‪ :‬ﻣﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﻟﺴﻨﺪ ﻣﻦ ﺍﻟﻜﻼﻡ )ﻧﺺ ﺍﳊﺪﻳﺚ ﻭﻟﻔﻈﻪ(‪.‬‬

‫‪g‬‬
‫\∏‪„ÕÖö;Ñ]ei¡]d;1£\;€ËâŒh;Uÿ¯\;nue‬‬
‫ﻳﻨﻘﺴﻢ ﺍﳋﱪ ﺍﳌﺮﺍﺩﻑ ﻟﻠﺤﺪﻳﺚ ـ ﺑﺎﻋﺘﺒﺎﺭ ﻃﺮﻗﻪ ـ ﺇﱃ ﺧﱪ ﻣﺘﻮﺍﺗﺮ‪ ،‬ﻭﺧﱪ ﺁﺣﺎﺩ‪:‬‬

‫‪.e‬‬
‫‪U√d]ii’\;UÏ∆÷’\;∫;UÖh\Êi∏\;ÀÁÖ¬h‬‬
‫ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﳌﺤﺪﺛﲔ‪ :‬ﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﰲ ﻛﻞ ﻃﺒﻘﺔ ﻋﺪﺩ ﻛﺜﲑ ﹸﲢﻴﻞ ﺍﻟﻌﺎﺩﺓ ﺗﻮﺍﻓﻘﻬﻢ‬
‫ﻋﲆ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﻛﺎﻥ ﻣﺴ ﹶﺘﻨﹶﺪ ﺍﺗﻔﺎﻗﻬﻢ ﹺ‬
‫ﺍﳊ ﹼﺲ‪.‬‬ ‫ﹸ ﹾ‬
‫ﺃﻥ ﴍﻭﻁ ﺍﳌﺘﻮﺍﺗﺮ ﺃﺭﺑﻌﺔ‪:‬‬
‫ﴍﻭﻃﻪ‪ :‬ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺴﺎﺑﻖ ﱠ‬
‫‪ar‬‬
‫‪١‬ـ ﺃﻥ ﻳﺮﻭﻳﻪ ﻋﺪﺩ ﻛﺜﲑ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺣﺪ ﺍﻟﻜﺜﺮﺓ ﻋﲆ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ‬
‫ﺍﻟﻌﺪﺩ ﺍﻟﺬ￯ ﻳﺘﺤﻘﻖ ﺑﻪ ﺍﻟﺘﻮﺍﺗﺮ ﻏﲑ ﻣﻨﺤﴫ ـ ﰱ ﻋﺪﺩ ﻣﻌﲔ‪.‬‬
‫ﹸﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ ﰲ ﲨﻴﻊ ﻃﺒﻘﺎﺕ ﺍﻟﺴﻨﺪ‪.‬‬
‫‪٢‬ـ ﺃﻥ ﺗ ﹶ‬
‫ﲢﻴﻞ ﺍﻟﻌﺎﺩﺓ ﺗﻮﺍﻃﺆﻫﻢ ﻋﲆ ﺍﻟﻜﺬﺏ‪.‬‬‫‪٣‬ـ ﺃﻥ ﹸ ﹺ‬
‫‪h‬‬
‫‪٤‬ـ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻨﺪ ﺍﺗﻔﺎﻗﻬﻢ ﺍﳊﺲ ﻛﻘﻮﳍﻢ‪ :‬ﺳﻤﻌﻨﺎ‪ ،‬ﺃﻭ ﺭﺃﻳﻨﺎ‪ ،‬ﺃﻭ ﳌﺴﻨﺎ‪،‬‬
‫)‪(١‬‬

‫ﻭﻗﺪﹶ ﹺﻣ ﹺﻪ‪ ،‬ﻭﺣﺪﻭﺙ‬

‫ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻻ ﻣﺎ ﻳﺜﺒﺖ ﺑﺎﻟﻌﻘﻞ ﺍﻟﴫﻑ‪ ،‬ﻛﻮﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﹺ‬
‫ﱢ‬
‫ﻣﺘﻮﺍﺗﺮﺍ‪.‬‬
‫ﹰ‬ ‫ﳜﻄﹺﺊ‪ ،‬ﻓﻼ ﹸﻳﺴﻤﻰ ﺍﳋﱪ ﺣﻴﻨﺌﺬ‬
‫ﺍﻟﴫﻑ ﹸﻳ ﹾﻤﻜﹺﻦ ﹶﺃ ﹾﻥ ﹸ ﹾ‬
‫ﻷﻥ ﺍﻟﻌﻘﻞ ﱢ ﹾ‬
‫ﺍﻟﻌﺎﱂ؛ ﱠ‬
‫‪az‬‬

‫ﺣﻜﻤﻪ‪ :‬ﻳﻔﻴﺪ ﺍﳌﺘﻮﺍﺗﺮ ﺍﻟﻌﻠﻢ ﺍﻟﴬﻭﺭﻱ ﺃﻱ‪ :‬ﺍﻟﻴﻘﻴﻨﻲ ﺍﻟﺬﻱ ﻳﻀﻄﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ‬
‫ﺟﺎﺯﻣﺎ ﻛﻤﻦ ﹸﻳﺸﺎﻫﺪﹸ ﺍﻷﻣﺮ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﱰﺩﺩ ﰲ ﺗﺼﺪﻳﻘﻪ‪.‬‬
‫ﹰ‬ ‫ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﺗﺼﺪﻳ ﹰﻘﺎ‬

‫)‪ (١‬ﺃﻱ ﻳﻜﻮﻥ ﻣﻀﻤﻮﻥ ﺍﳋﱪ ﳑﺎ ﻳﺪﺭﻙ ﺑﺤﺎﺳﺔ ﻣﻦ ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ »ﺍﻟﺴﻤﻊ‪ ،‬ﻭﺍﻟﺒﴫ‪،‬‬
‫ﻭﺍﻟﺸﻢ‪ ،‬ﻭﺍﻟﺘﺬﻭﻕ‪ ،‬ﻭﺍﻟﻠﻤﺲ«‪.‬‬
‫‪‬‬ ‫‪٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺃﻗﺴﺎﻣﻪ‪ :‬ﻳﻨﻘﺴﻢ ﺍﳋﱪ ﺍﳌﺘﻮﺍﺗﺮ ﺇﱃ ﻗﺴﻤﲔ ﳘﺎ‪ :‬ﻟﻔﻈﻲ‪ ،‬ﻭﻣﻌﻨﻮﻱ‪.‬‬
‫»ﻣ ﹾﻦ ﻛ ﹶﹶﺬ ﹶﺏ ﹶﻋ ﹶ ﱠﲇ‬
‫ﻓﺎﻟﻠﻔﻈﻲ‪ :‬ﻫﻮ ﻣﺎ ﺍﺗﻔﻖ ﺭﻭﺍﺗﻪ ﰲ ﻟﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ‪ ،‬ﻛﺤﺪﻳﺚ‪ :‬ﹶ‬
‫ﹸﻣ ﹶﺘ ﹶﻌ ﱢﻤﺪﹰ ﺍ‪ ،‬ﹶﻓ ﹾﻠ ﹶﻴ ﹶﺘ ﹶﺒ ﱠﻮ ﹾﺃ ﹶﻣ ﹾﻘ ﹶﻌﺪﹶ ﹸﻩ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺭ« ﻓﻘﺪ ﺭﻭﺍﻩ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﺻﺤﺎﺑﻴﺎ‪.‬‬
‫)‪(١‬‬

‫ﻭﺍﳌﻌﻨﻮﻱ‪ :‬ﻫﻮ ﻣﺎ ﺗﻮﺍﺗﺮ ﻣﻌﻨﺎﻩ ﺩﻭﻥ ﻟﻔﻈﻪ‪ ،‬ﻛﺤﺪﻳﺚ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻘﺪ‬

‫‪g‬‬
‫ﻱ ﻓﻴﻪ ﻧﺤﻮ ﻣﺎﺋﺔ ﺣﺪﻳﺚ ﰲ ﻗﻀﺎﻳﺎ ﳐﺘﻠﻔﺔ‪ ،‬ﻛﻞ ﻗﻀﻴﺔ ﻣﻨﻬﺎ ﱂ ﺗﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ‪،‬‬ ‫ﹸﺭ ﹺﻭ ﹶ‬
‫ﻟﻜﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺸﺘﻤﻠﺔ ﻋﲆ ﺭﻓﻊ ﺍﻟﻴﺪﻳﻦ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻗﺪ ﺗﻮﺍﺗﺮﺕ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺭﻭﺩﻫﺎ‬
‫ﰲ ﲨﻴﻊ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬

‫‪.e‬‬
‫ﺧﱪ ﺍﻵﺣﺎﺩ‪ :‬ﻫﻮ ﻣﺎ ﻓ ﹶﻘﺪ ﴍ ﹰﻃﺎ ﻓﺄﻛﺜﺮ ﻣﻦ ﴍﻭﻁ ﺍﻟﺘﻮﺍﺗﺮ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺣﻜﻤﻪ‪ :‬ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﺃﻱ‪ :‬ﳛﺼﻞ ﺍﻟﻈﻦ ﺑﻤﻀﻤﻮﻧﻪ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﻣﻨﻪ‬
‫ﺍﳌﻘﺒﻮﻝ ﻭﺍﳌﺮﺩﻭﺩ‪ ،‬ﻭﻋﲆ ﺣﺴﺐ ﺃﺣﻮﺍﻝ ﺍﻟﺮﻭﺍﺓ ﻣﻊ ﺍﳌﺘﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻨﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻣﻨﻪ‬
‫ﺍﳊﺴﻦ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻀﻌﻴﻒ ﺑﻞ ﻭﻣﻨﻪ ﺍﳌﻮﺿﻮﻉ ﻛﺬﻟﻚ‪.‬‬
‫‪ar‬‬
‫ﻭﺍﻟﻈﻦ‪ :‬ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﻄﺮﻑ ﺍﻟﺮﺍﺟﺢ‪.‬‬
‫ﺗﻘﺴﻴﻢ ﺧﱪ ﺍﻵﺣﺎﺩ‪:‬‬
‫ﻳﻨﻘﺴـﻢ ﺧـﱪ ﺍﻵﺣـﺎﺩ ﺑﺎﻟﻨﺴـﺒﺔ ﺇﱃ ﻋـﺪﺩ ﻃﺮﻗـﻪ ﺇﱃ ﻣـﺎ ﻳـﲇ‪ :‬ﺍﳌﺸـﻬﻮﺭ‪،‬‬
‫ﻭﺍﻟﻌـﺰﻳﺰ‪ ،‬ﻭﺍﻟﻐـﺮﻳﺐ‪.‬‬
‫‪h‬‬
‫‪١‬ـ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ‪ :‬ﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﲔ‪ ،‬ﻭﱂ ﻳﺒﻠﻐﻮﺍ ﻋﺪﺩ ﺍﻟﺘﻮﺍﺗﺮ‪،‬‬
‫ﻮﺭﺍ؛ ﻟﺸﻬﺮﺗﻪ ﻭﻭﺿﻮﺣﻪ‪.‬‬ ‫ﻭﺳ ﱢﻤ ﹶﻲ ﹶﻣ ﹾﺸ ﹸﻬ ﹰ‬
‫ﹸ‬
‫ﹶﺖ ﹶﺷ ﹾﻬ ﹰﺮﺍ ﹺﰲ‬ ‫ﻮﻝ ﺍﷲ ﷺ ﹶﻗﻨ ﹶ‬ ‫»ﺃﻥ ﺭﺳ ﹺ‬
‫ﻣﺜﺎﻟﻪ ﺣﺪﻳﺚ ﺃﻧﺲ ﺍﳌﺨﺮﺝ ﰲ ﺍﻟﺼﺤﻴﺢ‪ :‬ﱠ ﹶ ﹸ‬
‫‪az‬‬

‫ﺏ‪ ،‬ﹶﻋ ﹶﲆ ﹺﺭ ﹾﻋ ﹴﻞ‪ ،‬ﹶﻭ ﹶﺫﻛ ﹶﹾﻮ ﹶ‬

‫ﺍﻥ‪ ،‬ﹶﻭ ﹸﻋ ﹶﺼ ﱠﻴ ﹶﺔ‪،‬‬ ‫ﺎﺀ ﹺﻣﻦ ﹶﺃﺣﻴ ﹺ‬
‫ﺎﺀ ﺍﻟ ﹶﻌ ﹶﺮ ﹺ‬ ‫ﺻﻼ ﹺﹶﺓ ﺍﻟﺼﺒﺢﹺ ﻳﺪﹾ ﻋﻮ ﻋ ﹶﲆ ﹶﺃﺣﻴ ﹴ‬
‫ﹾ ﹾﹶ‬ ‫ﱡ ﹾ ﹶ ﹸ ﹶ ﹾﹶ‬ ‫ﹶ‬
‫ﺭﻭ￯ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﻞ ﻃﺒﻘﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﲔ‪.‬‬ ‫ﺎﻥ« ‪ ،‬ﻓﻘﺪ ﹶ‬ ‫ﹶﻭ ﹶﺑﻨﹺﻲ ﹾﹺﳊ ﹶﻴ ﹶ‬
‫)‪(٢‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﺍﻟﻘﺮﺍﺀ ﻋﲆ ﺑﺌﺮ ﻣﻌﻮﻧﺔ ﻓﺪﻋﺎ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١٠‬‬
‫‪X‬‬
 ‫ﻭﻗﺪ ﹸﻳ ﹾﻄ ﹶﻠﻖ ﺍﳌﺸﻬﻮﺭ ﻋﲆ ﻣﺎ ﺍﺷﺘﹸﻬﺮ ﻋﲆ ﺃﻟﺴﻨﺔ ﺍﻟﻨﺎﺱ؛ ﻓﻌﲆ ﻫﺬﺍ ﻳﺸﻤﻞ ﻣﺎﻟﻪ‬
‫ﺃﺻﻼ‪ ،‬ﻭﻣﺎ ﻟﻪ ﺇﺳﻨﺎﺩ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﻗﺪ ﹶﻣ ﱠﺜ ﹶﻞ‬ ‫ﺇﺳﻨﺎﺩ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﺇﺳﻨﺎﺩ ﹰ‬
‫ﺎﻭﻱ ﳌﺎ ﺍﺷﺘﻬﺮ ﻋﲆ ﺃﻟﺴﻨﺔ ﺍﻟﻌﻮﺍﻡ ﺑﺤﺪﻳﺚ‪» :‬ﻋﻠﲈﺀ ﺃﻣﺘﻲ ﻛﺄﻧﺒﻴﺎﺀ ﺑﻨﻲ‬ ‫ﺍﻟﺴﺨﹶ ﱡ‬ ‫ﺍﳊﺎﻓﻆ ﱠ‬
‫ﺍﺀ«‪ ،‬ﻭﳘﺎ ﻣﻮﺿﻮﻋﺎﻥ ﻣﻜﺬﻭﺑﺎﻥ ﻻ ﻳﺼﺢ‬ ‫ﺑﻴﺖ ﺍﻟﺪﱠ ﹺ‬ ‫ﺇﴎﺍﺋﻴﻞ«‪ ،‬ﻭﺣﺪﻳﺚ‪» :‬ﺍ ﹶﳌ ﹺﻌﺪ ﹸﺓ ﹸ‬

‫‪g‬‬
‫ﻧﺴﺒﺘﻬﲈ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪.‬‬
‫‪٢‬ـ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺰﻳﺰ‪ :‬ﻫﻮ ﻣﺎ ﻻﺗﻘﻞ ﺭﻭﺍﺗﻪ ﻋﻦ ﺍﺛﻨﲔ‪ ،‬ﻭﻻ ﺗﴬ ﺍﻟﺰﻳﺎﺩﺓ ﰱ ﺑﻌﺾ‬
‫ﻃﺒﻘﺎﺕ ﺳﻨﺪﻩ‪.‬‬

‫‪.e‬‬
‫ﻭﻫﺬﺍ ﻳﻌﻨﻰ ﺃﻧﱠﻪ ﺇﺫﺍ ﹸﻭﺟﺪ ﰲ ﺑﻌﺾ ﻃﺒﻘﺎﺕ ﺍﻟﺴﻨﺪ ﺛﻼﺛﺔ ﻓﺄﻛﺜﺮ ﻓﻼ ﻳﴬ ﺑﴩﻁ ﺃﻥ‬
‫ﺗﺒﻘﻰ ﻭﻟﻮ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ﻓﻴﻬﺎ ﺍﺛﻨﺎﻥ؛ ﻷﻥ ﺍﻟﻌﱪﺓ ﺑﺄﻗﻞ ﻃﺒﻘﺔ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﻟﺴﻨﺪ‪.‬‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺐ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹺﻣ ﹾﻦ ﹶﻭﺍﻟﹺ ﹺﺪ ﹺﻩ ﹶﻭ ﹶﻭ ﹶﻟ ﹺﺪ ﹺﻩ‬
‫ﹼ‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻣﻦ ﺣﺪﻳﺚ ﹴ‬
‫ﺃﻧﺲ‪،‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻗﺎﻝ‪» :‬ﻻﹶ ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ‪ ،‬ﹶﺣﺘﱠﻰ ﹶﺃﻛ ﹶ‬
‫ﹸﻮﻥ ﹶﺃ ﹶﺣ ﱠ‬ ‫ﱠ‬
‫‪ar‬‬
‫ﲔ«‪ ،‬ﺭﻭﺍﻩ ﻋﻦ ﺃﻧﺲ‪ :‬ﻗﺘﺎﺩﺓﹸ‪ ،‬ﻭﻋﺒﺪﹸ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﹸﺻ ﹶﻬ ﹾﻴ ﹴ‬ ‫ﱠﺎﺱ ﹶﺃ ﹺ‬
‫ﺐ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻦ‬ ‫ﲨﻌ ﹶ‬‫ﹶﻭﺍﻟﻨ ﹺ ﹾ ﹶ‬
‫ﺍﺑﻦ ﹸﻋ ﹶﻠ ﱠﻴﺔ‪ ،‬ﻭﻋﺒﺪﹸ‬ ‫ﺇﺳﲈﻋﻴﻞ ﹸ‬ ‫ﹸ‬ ‫ﻗﺘﺎﺩﺓ‪ :‬ﹸﺷ ﹾﻌ ﹶﺒ ﹸﺔ ﻭﺳﻌﻴﺪﹸ ﺑﻦ ﹶﺑ ﹺﺸ ﹴﲑ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪:‬‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺭﺑﻌﺔ ﲨﺎﻋ ﹲﺔ‪ ،‬ﻭﺳﻤﻲ ﻋﺰﻳﺰﹰﺍ؛‬ ‫ﹴ‬ ‫ﺳﻌﻴﺪ‪ ،‬ﻭﺭﻭﺍﻩ ﻋﻦ ﻛ ﱟﹸﻞ‬ ‫ﹴ‬ ‫ﺑﻦ‬‫ﺍﻟﻮﺍﺭﺙ ﹸ‬
‫ﻃﺮﻳﻖ ﺁﺧﺮ‪.‬‬ ‫ﹴ‬ ‫ﻭﺇﻣﺎ ﻟﻜﻮﻧﻪ ﹶﻋﺰﱠ‪ ،‬ﺃﻱ‪ :‬ﻗﻮﻱ ﳌﺠﻴﺌﻪ ﻣﻦ‬ ‫ﱠﺇﻣﺎ ﻟﻘﻠﺔ ﻭﺟﻮﺩﻩ ﻭﻧﺪﺭﺗﻪ‪ ،‬ﱠ‬
‫‪h‬‬
‫‪٣‬ـ ﺍﳊﺪﻳﺚ ﺍﻟﻐﺮﻳﺐ‪ :‬ﻫﻮ ﻣﺎ ﺗﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﺭﺍﻭ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻮ ﰲ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺃﻗﺴﺎﻣﻪ‪ :‬ﻗﺴﲈﻥ‪:‬‬
‫)ﺃ( ﺍﻟﻐﺮﻳﺐ ﺍﳌﻄﻠﻖ‪ :‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻐﺮﺍﺑﺔ ﰲ ﺃﺻﻞ ﺳﻨﺪﻩ‪ ،‬ﺃﻱ ﰲ ﻃﺮﻓﻪ ﺍﻟﺬﻱ‬
‫‪az‬‬

‫ﻓﻴﻪ ﺍﻟﺼﺤﺎﰊ‪ ،‬ﹶﺑﺄ ﹾﻥ ﻳﺮﻭﻳﻪ ﻋﻦ ﺍﻟﺼﺤﺎﰊ ﺭﺍﻭ ﻓﻘﻂ‪.‬‬

‫)ﺏ( ﺍﻟﻐﺮﻳﺐ ﺍﻟﻨﺴﺒﻲ‪ :‬ﻫﻮ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻐﺮﺍﺑﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺴﻨﺪ‪ ،‬ﻛﺄﻥ ﻳﺮﻭﻱ ﺍﳊﺪﻳﺚ‬
‫ﻋﻦ ﺍﻟﺼﺤﺎﰊ ﺃﻛﺜﺮ ﻣﻦ ﹴ‬
‫ﺭﺍﻭ‪ ،‬ﺛﻢ ﻳﻨﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺭﺍﻭ ﻭﺍﺣﺪ‪.‬‬
‫ﺷﻬﺮﺍ ﹰ‬
‫ﻛﺎﻣﻼ‪.‬‬ ‫ﺍﻟﻨﺒﻲ ﷺ ﹰ‬
‫‪‬‬ ‫‪١١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺭﺳﻢ ﺗﻮﺿﻴﺤﻲ ﹸﻳ ﹶﺒ ﱢﲔ ﺃﻗﺴﺎﻡ ﺍﳋﱪ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻨﺎ‬
‫ﺍﻟﺨﺒﺮ‬

‫‪g‬‬
‫ﺧﱪ ﺁﺣﺎﺩ‬ ‫ﺧﱪ ﻣﺘﻮﺍﺗﺮ‬

‫ﻏﺮﻳﺐ‬ ‫ﻣﺸﻬﻮﺭ ﻋﺰﻳﺰ‬ ‫ﻣﺘﻮﺍﺗﺮ ﻣﻌﻨﻮﻱ‬ ‫ﻣﺘﻮﺍﺗﺮ ﻟﻔﻈﻲ‬

‫ﻏﺮﻳﺐ ﻧﺴﺒﻲ‬

‫‪.e‬‬
‫ﻏﺮﻳﺐ ﻣﻄﻠﻖ‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١٢‬‬
‫‪X‬‬
 ‫‪ÄÖ’\;Â^;ÿÊeŒ’\;Ñ]ei¡]d;1£\;€ËâŒh‬‬
‫‪CÄÂÄÖŸD;ÿÊeŒŸ;3≈Â;ÿÊeŒŸ;∞b‬‬
‫ﻳﻨﻘﺴﻢ ﺍﳋﱪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺮﺩ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻣﻘﺒﻮﻝ‪ ،‬ﻭﻏﲑ ﻣﻘﺒﻮﻝ‪.‬‬

‫‪g‬‬
‫^‪ÿÊeŒ∏\;nÁÅ¢\;‹]âÕ‬‬
‫ﻳﻨﻘﺴﻢ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺒﻮﻝ ﺍﱃ ﺍﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ‪ ،‬ﻭﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ‪،‬‬

‫‪.e‬‬ ‫\∏‪È›]m’\;nue‬‬
‫\‪„h\É’;wËuë’\;nÁÅ¢‬‬
‫ﻭﺍﳊﺴﻦ ﻟﻐﲑﻩ‪.‬‬

‫ﻫﻮ ﻣﺎ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ ﹴ‬

‫ﻋﺪﻝ ﺗﺎﻡ ﺍﻟﻀﺒﻂ ﻋﻦ ﻣﺜﻠﻪ ﺇﱃ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻣﻦ ﻏﲑ ﺷﺬﻭﺫ‪،‬‬
‫‪ar‬‬
‫ﻭﻻ ﻋﻠﺔ ﻗﺎﺩﺣﺔ‪.‬‬
‫‪UÀÁÖ¬i’\;{]ïÁb‬‬
‫)ﺍﺗﺼﻞ ﺳﻨﺪﻩ( ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻛﻞ ﺭﺍﻭ ﻣﻦ ﺭﻭﺍﺗﻪ ﻗﺪ ﺃﺧﺬ ﺍﳊﺪﻳﺚ ﻣﺒﺎﴍﺓ ﻋﻦ ﺷﻴﺨﻪ‬
‫ﻣﻦ ﺃﻭﻝ ﺍﻟﺴﻨﺪ ﺇﱃ ﺁﺧﺮﻩ‪.‬‬
‫‪h‬‬
‫ﺃﻥ ﻛﻞ ﹴ‬
‫ﺭﺍﻭ ﻣﻦ ﺭﻭﺍﺗﻪ ﻗﺪ ﺍﺗﺼﻒ ﺑﻜﻮﻧﻪ‬ ‫)ﺑﻨﻘﻞ ﻋﺪﻝ( ﺍﳌﺮﺍﺩ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺮﻭﺍﺓ‪ :‬ﺃﻱ‪ :‬ﱠ‬
‫ﴫ ﻋﲆ ﺻﻐﲑﺓ‬ ‫ﹺ‬ ‫ﻣﺴﻠﲈ‪ ،‬ﺑﺎﻟﻐﹰﺎ‪ ،‬ﹰ‬
‫ﻋﺎﻗﻼ ﻏﲑ ﻓﺎﺳﻖ »ﺃﻱ‪ :‬ﻏﲑ ﻣﺮﺗﻜﺐ ﻟﻜﺒﲑﺓ‪ ،‬ﻭﻻ ﹸﻣ ﹼ‬ ‫ﹰ‬
‫ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﴆ«‪ ،‬ﻭﻳﻜﻮﻥ ﺳﺎ ﹰﳌﺎ ﳑﺎ ﹸﳜﹺ ﹼﻞ ﺑﺎﳌﺮﻭﺀﺓ ﻛﺎﻷﻛﻞ ﰲ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﻣﺜﻞ‬
‫‪az‬‬

‫ﺫﻟﻚ ﳑﺎ ﹸﻳﺬ ﱠﻡ ﹸﻋ ﹾﺮ ﹰﻓﺎ‪.‬‬

‫)ﺗﺎﻡ ﺍﻟﻀﺒﻂ( ﺃﻱ‪ :‬ﻛﻮﻧﻪ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻀﺒﻂ‪ ،‬ﻓﻴﺤﻔﻆ ﺣﻔ ﹰﻈﺎ ﺗﺎﻣﺎ ﳌﺎ‬
‫ﻳﺮﻭﻳﻪ ﻋﻨﺪ ﺭﻭﺍﻳﺘﻪ ﻟﻪ‪ ،‬ﻭﺍﻟﻀﺒﻂ ﻗﺴﲈﻥ‪:‬‬

‫‪‬‬‫‪١٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫)ﺃ( ﺿﺒﻂ ﺍﻟﺼﺪﺭ‪ :‬ﻭﻫﻮ ﺃﻥ ﳛﻔﻆ ﺍﻟﺮﺍﻭﻱ ﻣﺎ ﺳﻤﻌﻪ ﻣﻦ ﺷﻴﻮﺧﻪ‪ ،‬ﺑﺤﻴﺚ ﻳﺘﻤﻜﻦ‬
‫ﻣﻦ ﺍﺳﺘﺤﻀﺎﺭﻩ ﻣﺘﻰ ﺷﺎﺀ‪ ،‬ﻭﻻ ﹶﻳ ﹸ ﱡ‬
‫ﴬ ﹸﻩ ﺍﳋﻄﺄ ﺍﻟﻨﺎﺩﺭ‪.‬‬
‫ﻳﺆﺩﻱ ﻣﻨﻪ‪،‬‬
‫ﹶ‬ ‫ﺃﻥ‬
‫)ﺏ( ﺿﺒﻂ ﻛﺘﺎﺏ‪ :‬ﻭﻫﻮ ﺻﻴﺎﻧﺔ ﺍﻟﺮﺍﻭﻱ ﻟﻜﺘﺎﺑﻪ ﻣﻨﺬ ﺳﻤﻌﻪ‪ ،‬ﺇﱃ ﹾ‬
‫ﺃﻥ ﹸﻳ ﹶﺒﺪﱢ ﹶﻝ ﻓﻴﻪ‪.‬‬
‫ﳛﺘ ﹶﹶﻤﻞ ﹾ‬
‫ﻭﻻ ﻳﺪﻓﻌﻪ ﺇﱃ ﻣﻦ ﹸ ﹾ‬

‫‪g‬‬
‫)ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺸﺬﻭﺫ( ﺃﻱ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺷﺎ ﹰﺫﺍ‪ ،‬ﻭﺍﻟﺸﺬﻭﺫ‪ :‬ﻫﻮ ﳐﺎﻟﻔﺔ‬
‫ﺍﻟﺮﺍﻭﻱ ﺍﳌﻘﺒﻮﻝ ﳌﻦ ﻫﻮ ﺃﺭﺟﺢ ﻣﻨﻪ ﺣﻔ ﹰﻈﺎ ﺃﻭ ﻋﺪ ﹰﺩﺍ‪.‬‬

‫‪.e‬‬
‫)ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻌﻠﺔ( ﺃﻱ ﻻ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﹸﻣ ﹶﻌ ﹰﻼ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﰲ ﺍﻷﺻﻞ ﻫﻲ ﺳﺒﺐ‬
‫ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺴﻼﻣﺔ ﻣﻨﻪ‪.‬‬ ‫ﻏﺎﻣﺾ ﺧﻔﻲ ﻳﻘﺪﺡ ﰲ ﺻﺤﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﹸﺣ ﹾﺴﻨﻪ ﻣﻊ ﱠ‬
‫ﹶ‬ ‫ﹺ‬
‫ﻒ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ :‬ﺃ ﹾﺧ ﹶ ﹶ‬
‫ﱪﻧﹶﺎ‬ ‫ﻮﺳ ﹶ‬‫ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﹶﻋ ﹾﺒﺪ ﺍﷲ ﹾﺑ ﹺﻦ ﹸﻳ ﹸ‬
‫ﱡ‬ ‫ﻣﺜﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ‪ :‬ﻣﺎ ﺭﻭﺍﻩ‬
‫ﻮﻝ ﺍﷲ ﷺ ﹶﻗ ﹶﺎﻝ‪:‬‬ ‫ﻚ‪ ،‬ﻋﻦ ﹶﺃ ﹺﰊ ﺍﻟ ﱢﺰﻧ ﹺ‬
‫ﹶﺎﺩ‪ ،‬ﻋﻦ ﺍﻷﹶ ﹾﻋ ﹶﺮﺝﹺ ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ ‪ :‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹺ‬
‫ﹶﻣﺎﻟ ﹲ ﹶ ﹾ‬
‫‪ar‬‬
‫ﺍﻙ ﹶﻣ ﹶﻊ ﻛ ﱢﹸﻞ ﹶﺻﻼ ﹴﹶﺓ«‪ ،‬ﻓﺎﳊﺪﻳﺚ‬ ‫ﱠﺎﺱ ﹶﻷﹶﻣﺮ ﹸﲥﻢ ﺑﹺﺎﻟﺴﻮ ﹺ‬ ‫ﹺ‬
‫» ﹶﻟ ﹾﻮﻻﹶ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﺷ ﱠﻖ ﹶﻋ ﹶﲆ ﹸﺃ ﱠﻣﺘﻲ ﹶﺃ ﹾﻭ ﹶﻋ ﹶﲆ ﺍﻟﻨ ﹺ ﹶ ﹾ ﹸ ﹾ ﱢ ﹶ‬
‫ﲠﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻟﺬﺍﺗﻪ‪ ،‬ﺩﻭﻥ ﺍﺣﺘﻴﺎﺟﻪ ﺇﱃ ﻣﺎ ﹸﻳ ﹶﻘ ﹼﻮﻳﻪ‪.‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﺗﺘﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺍﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ ﺑﺘﻔﺎﻭﺕ ﺍﻷﻭﺻﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺗﻌﺮﻳﻔﻪ‪.‬‬
‫ﺍﻟﺴﻨﺪ ﺍﻟﺬﻱ ﹶﺃ ﹾﻃ ﹶﻠ ﹶﻖ ﻋﻠﻴﻪ ﺑﻌﺾ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻧﱠﻪ ﺃﺻﺢ‬
‫ﻓﻤﻦ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻌﻠﻴﺎ‪ :‬ﱠ‬
‫‪h‬‬
‫ﻚ‪ ،‬ﻋﻦ ﻧﹶﺎﻓﹺﻊﹴ‪ ،‬ﻋﻦ ﹺ‬
‫ﺍﺑﻦ ﹸﻋ ﹶﻤﺮ«‪،‬‬ ‫»ﻣﺎﻟﹺ ﹲ‬
‫ﺎﺭﻱ‪ :‬ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ‪ :‬ﹶ‬
‫ﺍﻷﺳﺎﻧﻴﺪ‪ ،‬ﻛﻘﻮﻝ ﺍﻟ ﹸﺒﺨﹶ ﱢ‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺳﻠﺴﻠﺔ ﺍﻟﺬﻫﺐ‪.‬‬
‫‪az‬‬

‫ﺃﻥ ﺃﺻﺢ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﺍﺗﻔﻖ ﻋﲆ‬ ‫ﱠﺃﻣﺎ ﺍﻟﺘﻔﺎﻭﺕ ﺑﺤﺴﺐ ﺍﳌﺘﻦ ﻓﻘﺪ ﺍﺗﻔﻘﻮﺍ ﻋﲆ ﱠ‬
‫ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ ،‬ﺛﻢ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺛﻢ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻣﺴﻠﻢ‪ ،‬ﺛﻢ ﻣﺎ ﻛﺎﻥ‬
‫ﻋﲆ ﴍﻃﻬﲈ‪ ،‬ﺛﻢ ﻣﺎ ﻛﺎﻥ ﻋﲆ ﴍﻁ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺛﻢ ﻣﺎ ﻛﺎﻥ ﻋﲆ ﴍﻁ ﻣﺴﻠﻢ‪ ،‬ﺛﻢ ﻣﺎ‬
‫ﻛﺎﻥ ﻋﲆ ﴍﻁ ﻏﲑﳘﺎ ﻛﺒﺎﻗﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﻳﻤﺔ‪ ،‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١٤‬‬
‫‪X‬‬
 ‫ﺣﺒﺎﻥ‪ ،‬ﻭﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺇﻧﱠﲈ ﹶﻗﺪﱠ ﻡ ﻣﺎ ﻛﺎﻥ ﻋﲆ ﴍﻁ ﺍﻟﺸﻴﺨﲔ ﻻ ﺗﻔﺎﻕ‬
‫ﺍﻟﻌﻠﲈﺀ ﻋﲆ ﺗﻠﻘﻲ ﻛﺘﺎﺑﻴﻬﲈ ﺑﺎﻟﻘﺒﻮﻝ‪.‬‬

‫\‪‰3∆’;wËuë’\;nÁÅ¢‬‬

‫‪g‬‬
‫ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻭﻱ ﺑﺴﻨﺪ ﺣﺴﻦ‪ ،‬ﺇﺫﺍ ﹸﺭﻭﻱ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ ﻣﺜﻠﻪ‪ ،‬ﺃﻭ ﺃﻗﻮ￯ ﻣﻨﻪ‪.‬‬
‫ﺻﺤﻴﺤﺎ ﻟﻐﲑﻩ؛ ﻷﻥ ﺍﻟﺼﺤﺔ ﱂ ﺗﺄﺕ ﻣﻦ ﺫﺍﺕ ﺍﻟﺴﻨﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻧﲈ ﺟﺎﺀﺕ‬
‫ﹰ‬ ‫ﻭﺳ ﱢﻤ ﹶﻲ‬
‫ﹸ‬

‫‪.e‬‬
‫ﻣﻦ ﺍﻧﻀﲈﻡ ﻏﲑﻩ ﻟﻪ‪.‬‬
‫ﺑﻦ ﹶﻋ ﹾﻤ ﹸﺮﻭ ﹺ‬
‫ﺑﻦ ﹶﻋ ﹾﻠ ﹶﻘ ﹶﻤ ﹶﺔ‪ ،‬ﻓﺈﻧﱠﻪ ﹶﺗ ﹶﻘ ﱠﻮ￯‬ ‫ﳏ ﱠﻤﺪﹸ ﹸ‬
‫ﻣﺜﺎﻟﻪ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺴﻮﺍﻙ ﺍﳌﺘﻘﺪﻡ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﹸ ﹶ‬
‫ﺑﻤﺠﻴﺌﻪ ﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﺍﻟ ﱢﺰﻧﹶﺎﺩ‪ ،‬ﻋﻦ ﺍﻷﹶ ﹾﻋ ﹶﺮﺝﹺ ‪ ،‬ﻋﻦ ﺃﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮﺓ‪ ،‬ﻭﺭﺟﺎﻝ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺪﻳﺚ ﰲ »ﺻﺤﻴﺤﻪ« ﻣﻦ ﻫﺬﺍ‬
‫ﱡ‬ ‫ﻛﻞ ﻣﻨﻬﻢ ﹲ‬
‫ﻋﺪﻝ ﺗﺎﻡ ﺍﻟﻀﺒﻂ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ‬
‫‪ar‬‬
‫ﺍﻟﻄﺮﻳﻖ ﻛﲈ ﺗﻘﺪﻡ ﰲ ﻣﺜﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ‪.‬‬

‫\∏‪n’]m’\;nue‬‬
‫\‪„h\É’;flâ¢\;nÁÅ¢‬‬
‫‪h‬‬
‫ﻒ ﺿﺒ ﹸﻄﻪ ﻋﻦ ﺍﻟﺘﱠﲈﻡ‪ ،‬ﻣﻦ ﻏﲑ ﺷﺬﻭﺫ‪،‬‬
‫ﻫﻮ ﻣﺎ ﺍﺗﺼﻞ ﺳﻨﺪﻩ ﺑﻨﻘﻞ ﻋﺪﻝ ﹶﺧ ﱠ‬
‫ﻭﻻ ﻋﻠﺔ‪.‬‬
‫ﳏ ﱠﻤ ﹺﺪ ﹾﺑ ﹺﻦ ﹶﻋ ﹾﻤ ﹴﺮﻭ ﹺ‬
‫ﺑﻦ ﹶﻋ ﹾﻠ ﹶﻘ ﹶﻤ ﹶﺔ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹶﺳ ﹶﻠ ﹶﻤ ﹶﺔ‪،‬‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ ﻣﻦ ﻃﺮﻳﻖ ﹸ ﹶ‬
‫‪az‬‬

‫ﻮﻝ ﺍﷲ ﷺ‪ » :‬ﹶﻟ ﹾﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﺷ ﱠﻖ ﹶﻋ ﹶﲆ ﹸﺃ ﱠﻣﺘﹺﻲ ﹶﻷﹶ ﹶﻣ ﹾﺮ ﹸ ﹸﲥ ﹾﻢ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮﺓﹶ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬
‫ﹴ‬ ‫ﹺ ﹺ‬
‫ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﹶﻋ ﹾﻠ ﹶﻘ ﹶﻤﺔ ﱂ ﻳﺘﺼﻒ ﺑﺎﻟﻀﺒﻂ ﺍﻟﺘﺎﻡ‪،‬‬ ‫ﺎﻟﺴ ﹶﻮﺍﻙ ﻋﻨﹾﺪﹶ ﻛ ﱢﹸﻞ ﹶﺻ ﹶﻼﺓ« ﻓﺈﻥ ﳏﻤﺪﹶ ﹶ‬ ‫ﺑﹺ ﱢ‬
‫ﻭﺇﻧﱠﲈ ﹶﻗ ﱠﻞ ﺿﺒﻄﻪ ﻋﻦ ﺍﻟﺘﱠﲈﻡ؛ ﻟﺴﻮﺀ ﺣﻔﻈﻪ‪ ،‬ﻓﻬﻮ ﰲ ﺩﺭﺟﺔ »ﺻﺪﻭﻕ« ﻋﻨﺪ ﺍﻟﻌﻠﲈﺀ‪.‬‬

‫‪‬‬ ‫‪١٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﺣﻜﻢ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳊﺴﻦ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ ﻳﺸﱰﻛﺎﻥ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺴﻦ ﺩﻭﻥ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻟﻘﻮﺓ‪،‬‬ ‫ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﱟ‬
‫ﺑﻜﻞ ﻣﻨﻬﲈ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲠﲈ‪ ،‬ﹾ‬
‫ﻓﲑ ﱠﺟﺢ ﺍﻟﺼﺤﻴﺢ ﻋﲆ ﺍﳊﺴﻦ ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ‪ ،‬ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻬﲈ‪.‬‬
‫ﹸﹶ‬

‫‪g‬‬
‫\‪‰3∆’;flâ¢\;nÁÅ¢‬‬
‫ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﰲ ﺳﻨﺪﻩ ﺿﻌﻒ ﻳﺴﲑ ﻛﺎﻻﻧﻘﻄﺎﻉ‪ ،‬ﺃﻭ ﺍﳉﻬﺎﻟﺔ‪ ،‬ﺃﻭ ﺍﻟﻀﻌﻒ‬
‫ﺍﻟﻴﺴﲑ ﻟﺒﻌﺾ ﺭﻭﺍﺗﻪ‪ ،‬ﺛﻢ ﹸﺭﻭﻱ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ ﻣﺜﻠﻪ‪ ،‬ﺃﻭ ﰲ ﻣﺮﺗﺒﺔ ﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ‪.‬‬
‫ﺐ‬
‫ﻮﻝ‬
‫ﳏ ﱠﻤ ﹺﺪ ﹾﺑ ﹺﻦ ﹶﻛ ﹾﻌ ﹴ‬
‫ﻮﺱ ﻣ ﹶﻊ ﺭﺳ ﹺ‬
‫ﻮﻝ‪ :‬ﺇﹺﻧﱠﺎ ﹶﹸﳉ ﹸﻠ ﹲ ﹶ ﹶ ﹸ‬

‫‪.e‬‬
‫ﺍﻟﱰﻣﺬﻱ ﰲ »ﺟﺎﻣﻌﻪ« )‪ (٢٤٧٦‬ﻣﻦ ﻃﺮﻳﻖ ﹸ ﹶ‬
‫ﺐ‪ ،‬ﹶﻳ ﹸﻘ ﹸ‬
‫ﺐ ﹾﺑ ﹸﻦ ﹸﻋ ﹶﻤ ﹾ ﹴﲑ ﹶﻣﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺇﹺ ﱠﻻ ﹸﺑ ﹾﺮ ﹶﺩ ﹲﺓ ﹶﻟ ﹸﻪ ﹶﻣ ﹾﺮ ﹸﻗﻮ ﹶﻋ ﹲﺔ ﺑﹺ ﹶﻔ ﹾﺮ ﹴﻭ ﹶﻓ ﹶﻠ ﱠﲈ‬
‫ﹶﺎﻥ ﻓﹺ ﹺﻴﻪ ﹺﻣ ﹶﻦ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹺﺔ ﹶﻭﺍ ﱠﻟ ﹺﺬﻱ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻴ ﹾﻮ ﹶﻡ ﻓﹺ ﹺﻴﻪ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻗ ﹶﺎﻝ‬
‫ﱡ‬

‫ﻮﻝ ﺍﷲ ﷺ ﹶﺑﻜﹶﻰ ﻟﹺ ﱠﻠ ﹺﺬﻱ ﻛ ﹶ‬

‫ﻣﺜﺎﻟﻪ‪ :‬ﻣﺎ ﺭﻭﺍﻩ‬
‫ﺍﻟ ﹸﻘ ﹶﺮﻇﹺ ﱢﻲ ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺣﺪﱠ ﹶﺛﻨﹺﻲ ﹶﻣ ﹾﻦ ﹶﺳ ﹺﻤ ﹶﻊ ﹶﻋ ﹺ ﱠﲇ ﹾﺑ ﹶﻦ ﹶﺃ ﹺﰊ ﹶﻃﺎﻟﹺ ﹴ‬
‫ﺍﷲ ﷺ ﹺﰲ ﺍﻟـﹾﻤ ﹺ ﹺ‬
‫ﺴﺠﺪ ﺇﹺ ﹾﺫ ﹶﻃ ﹶﻠ ﹶﻊ ﹸﻣ ﹾﺼ ﹶﻌ ﹸ‬ ‫ﹶ‬
‫‪ar‬‬
‫ﹶﺭﺁ ﹸﻩ ﹶﺭ ﹸﺳ ﹸ‬
‫ﲔ‬ ‫ﺖ ﹶﺑ ﹾ ﹶ‬ ‫ﺍﺡ ﹺﰲ ﹸﺣ ﱠﻠ ﹴﺔ ﹶﻭ ﹸﻭ ﹺﺿ ﹶﻌ ﹾ‬ ‫ﹴ‬
‫ﻒ ﺑﹺﻜ ﹾﹸﻢ ﺇﹺ ﹶﺫﺍ ﹶﻏﺪﹶ ﺍ ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ ﹺﰲ ﹸﺣ ﱠﻠﺔ ﹶﻭ ﹶﺭ ﹶ‬ ‫ﻮﻝ ﺍﷲ ﷺ‪ » :‬ﹶﻛ ﹾﻴ ﹶ‬ ‫ﹶﺭ ﹸﺳ ﹸ‬
‫ﱰ ﺍﻟ ﹶﻜ ﹾﻌ ﹶﺒ ﹸﺔ«؟ ﹶﻗﺎ ﹸﻟﻮﺍ‪ :‬ﹶﻳﺎ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹶﻳﺪﹶ ﹾﻳ ﹺﻪ ﹶﺻ ﹾﺤ ﹶﻔ ﹲﺔ ﹶﻭ ﹸﺭﻓﹺ ﹶﻌ ﹾ ﹸ‬
‫ﻮﻝ‬ ‫ﱰﺗ ﹾﹸﻢ ﹸﺑ ﹸﻴﻮ ﹶﺗﻜ ﹾﹸﻢ ﻛ ﹶﹶﲈ ﺗ ﹾﹸﺴ ﹶ ﹸ‬ ‫ﺖ ﺃ ﹾﺧ ﹶﺮ￯ ﹶﻭ ﹶﺳ ﹶ ﹾ‬
‫ﻮﻝ ﺍﷲ ﷺ‪:‬‬ ‫ﺍﷲ ﻧ ﹾﹶﺤ ﹸﻦ ﹶﻳ ﹾﻮ ﹶﻣﺌﹺ ﹴﺬ ﹶﺧ ﹾ ﹲﲑ ﹺﻣﻨﱠﺎ ﺍﻟ ﹶﻴ ﹾﻮ ﹶﻡ ﹶﻧ ﹶﺘ ﹶﻔ ﱠﺮ ﹸﻍ ﻟﹺ ﹾﻠ ﹺﻌ ﹶﺒﺎ ﹶﺩ ﹺﺓ ﹶﻭ ﹸﻧ ﹾﻜ ﹶﻔﻰ ﺍ ﹸﳌ ﹾﺆ ﹶﻧ ﹶﺔ‪ ،‬ﹶﻓ ﹶﻘ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬
‫»ﻫ ﹶﺬﺍ ﹶﺣ ﹺﺪ ﹲ‬ ‫»ﻷﹶ ﹾﻧﺘ ﹸﹸﻢ ﺍﻟ ﹶﻴ ﹾﻮ ﹶﻡ ﹶﺧ ﹾ ﹲﲑ ﹺﻣﻨﹾﻜ ﹾﹸﻢ ﹶﻳ ﹾﻮ ﹶﻣﺌﹺ ﹴﺬ«‪ .‬ﻭﻗﺎﻝ‬
‫‪h‬‬
‫ﻳﺐ«‪.‬‬ ‫ﻳﺚ ﹶﺣ ﹶﺴ ﹲﻦ ﹶﻏ ﹺﺮ ﹲ‬ ‫ﺍﻟﱰﻣﺬﻱ‪ :‬ﹶ‬ ‫ﱡ‬ ‫ﹶ‬
‫ﳏﺘﱠﺞ ﲠﻢ ﻋﺪﺍ ﺍﻟﺮﺍﻭﻱ ﺍﳌﺒﻬﻢ‪ ،‬ﻭﻫﻮ ﹶﻣ ﹾﻦ ﹶﺳ ﹺﻤ ﹶﻊ ﹶﻋ ﹺ ﱠﲇ ﹾﺑ ﹶﻦ‬ ‫ﻓﺮﺟﺎﻝ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﹸ ﹾ‬
‫ﹶﺃ ﹺﰊ ﹶﻃﺎﻟﹺﺐ ﹴ ‪ ،‬ﻓﻬﻮ ﳎﻬﻮﻝ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻘﻪ ﺿﻌﻴﻒ‪ ،‬ﻟﻜﻦ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ‬
‫)‪(١‬‬
‫‪az‬‬

‫ﻮﺳﻰ ﹾﺑ ﹺﻦ ﹸﻋ ﹶﺒ ﹾﻴﺪﹶ ﹶﺓ‬

‫ﻃﺮﻳﻖ ﺁﺧﺮ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ »ﺍﳌﺴﺘﺪﺭﻙ« )‪ ،(٦٦٤٠‬ﻣﻦ ﻃﺮﻳﻖ ﹸﻣ ﹶ‬
‫ﻱ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺃ ﹺﺧ ﹺﻴﻪ ﹶﻋ ﹾﺒ ﹺﺪ ﺍﷲ ﹾﺑ ﹺﻦ ﹸﻋ ﹶﺒ ﹾﻴﺪﹶ ﺓﹶ‪ ،‬ﹶﻋ ﹾﻦ ﹸﻋ ﹾﺮ ﹶﻭ ﹶﺓ ﹾﺑ ﹺﻦ ﺍﻟ ﱡﺰ ﹶﺑ ﹾ ﹺﲑ‪ ،‬ﹶﻋ ﹾﻦ ﹶﺃﺑﹺ ﹺﻴﻪ ‪ ،‬ﹶﻗ ﹶﺎﻝ‪:‬‬ ‫ﹺ‬
‫ﺍﻟﺮ ﹶﺑﺬ ﱢ‬
‫ﱠ‬
‫)‪ (١‬ﺍﻟﺸـﺎﻫﺪ‪ :‬ﻫـﻮ ﺍﳊﺪﻳـﺚ ﺍﳌـﺮﻭﻱ ﻋﻦ ﺻﺤﺎﰊ ﺁﺧـﺮ؛ ﻟﻜﻨﻪ ﻳﺸـﱰﻙ ﻣﻌﻪ ﰲ ﺍﻟﻠﻔـﻆ ﻭﺍﳌﻌﻨﻰ‬
‫ﺃﻭ ﺍﳌﻌﻨﻰ ﻓﻘﻂ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١٦‬‬
‫‪X‬‬
 ‫ﺐ ﹾﺑ ﹸﻦ ﹸﻋ ﹶﻤ ﹾ ﹴﲑ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹸﺑ ﹾﺮ ﹶﺩ ﹲﺓ ﹶﻣﺎ‬
‫ﺎﺀ ﹶﻭ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﻧ ﹶﻔ ﹲﺮ ﹶﻓ ﹶﻘﺎ ﹶﻡ ﹸﻣ ﹾﺼ ﹶﻌ ﹸ‬
‫ﹺ‬
‫ﻮﻝ ﺍﷲ ﷺ ﹶﺟﺎﻟ ﹰﺴﺎ ﺑﹺ ﹸﻘ ﹶﺒ ﹶ‬‫ﹶﺎﻥ ﹶﺭ ﹸﺳ ﹸ‬
‫ﻛ ﹶ‬
‫ﹶﺗﻜﹶﺎ ﹸﺩ ﺗ ﹶﹸﻮ ﹺﺍﺭ ﹺﻳﻪ‪ ...‬ﺍﳊﺪﻳﺚ«‪ ،‬ﻭﱂ ﻳﺘﻜﻠﻢ ﺍﳊﺎﻛﻢ ﺑﴚﺀ ﻋﻦ ﺩﺭﺟﺘﻪ‪ ،‬ﻭﺭﺟﺎﻝ ﺇﺳﻨﺎﺩﻩ‬
‫ﻱ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺿﻌﻴ ﹰﻔﺎ‬ ‫ﳏﺘﱠﺞ ﲠﻢ‪ ،‬ﻋﺪﺍ ﻣﻮﺳﻰ ﺑ ﹺﻦ ﻋﺒﻴﺪﹶ ﹶﺓ ﹺ‬
‫ﺍﻟﺮ ﹶﺑﺬ ﱢ‬ ‫ﱠ‬ ‫ﹸ ﹶ ﹾ ﹸ ﹶﹾ‬ ‫ﹸﹾ‬
‫ﺣﺴﻨﹶﻪ‬‫ﲠﺬﺍ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻟﻜﻦ ﺑﻤﺠﻤﻮﻉ ﻃﺮﻳﻘﻴﻪ ﻳﺘﻘﻮ￯‪ ،‬ﻭﻳﻜﻮﻥ ﺣﺴﻨﹰﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﻗﺪ ﱠ‬

‫‪g‬‬
‫ﺍﻟﱰﻣﺬﻱ ﻛﲈ ﺗﻘﺪﻡ‪.‬‬

‫\∏‪√d\Ö’\;nue‬‬

‫‪.e‬‬ ‫\‪Àˬï’\;nÁÅ¢‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ :‬ﻫﻮ ﻣﺎ ﻗﴫ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻟﻐﲑﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﹸﻓ ﹺﻘﺪ ﻣﻦ ﺍﳊﺪﻳﺚ ﴍﻁ ﻣﻦ ﴍﻭﻁ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﺃﻭ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻓﺈﻧﻪ‬
‫ﻳﻜﻮﻥ ﺿﻌﻴ ﹰﻔﺎ؛ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻀﻌﻒ ﻣﻨﻪ ﻣﺎ ﻳﻨﺠﱪ ﻭﻳﺮﺗﻘﻲ ﻭﻳﺘﻘﻮ￯‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻻ ﻳﻨﺠﱪ‬
‫‪ar‬‬
‫ﻭﻻ ﻳﺮﺗﻘﻲ ﻭﻻ ﻳﺘﻘﻮ￯‪.‬‬
‫‪UflÁÖŸ^;∫;ÖëufiŸ;À¬ï’\;feàÂ‬‬
‫)ﺃ( ﺍﻧﻘﻄﺎﻉ ﺍﻟﺴﻨﺪ‪.‬‬
‫‪h‬‬
‫)ﺏ( ﺿﻌﻒ ﺍﻟﺮﺍﻭﻱ ﺑﺴﺒﺐ‪ :‬ﺳﻮﺀ ﺣﻔﻈﻪ‪ ،‬ﺃﻭ ﺟﻬﺎﻟﺘﻪ‪.‬‬
‫ﻓﻀﻌﻒ ﺍﳊﺪﻳﺚ ﺑﺴﺒﺐ ﺍﻧﻘﻄﺎﻉ ﺳﻨﺪﻩ ﲢﺘﻪ ﺃﻧﻮﺍﻉ ﺳﺘﺔ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺻﻐﲑﺍ ـ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻣﻦ‬
‫ﹰ‬ ‫‪١‬ـ ﺍﻟـ ﹸﹾﻤ ﹾﺮ ﹶﺳﻞ‪ :‬ﻫﻮ ﻣﺎ ﺃﺿﺎﻓﻪ ﺍﻟﺘﺎﺑﻌﻲ ـ ﻛﺒﲑ ﺃﻭ‬
‫‪az‬‬

‫ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ ﺃﻭ ﺻﻔﺔ‪.‬‬

‫‪٢‬ـ ﺍﻟـ ﹸﹾﻤﻨﹾ ﹶﻘﻄﹺﻊ‪ :‬ﻭﻫﻮ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﻭﺳﻂ ﺇﺳﻨﺎﺩﻩ ﺭﺍﻭ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺑﴩﻁ ﻋﺪﻡ‬
‫ﺍﻟﺘﻮﺍﱄ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺃﻭﻟﻪ ﻭﻻ ﰲ ﺁﺧﺮﻩ‪.‬‬

‫‪‬‬ ‫‪١٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٣‬ـ ﺍﻟـ ﹸﹾﻤ ﹾﻌ ﹶﻀﻞ‪ :‬ﻭﻫﻮ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺇﺳﻨﺎﺩﻩ ﺭﺍﻭﻳﺎﻥ ﻓﺄﻛﺜﺮ ﻋﲆ ﺍﻟﺘﻮﺍﱄ ﺑﴩﻁ‬
‫ﺃﻻ ﻳﻜﻮﻥ ﺍﻟﺴﻘﻂ ﻣﻦ ﺃﻭﻝ ﺍﻟﺴﻨﺪ‪.‬‬
‫ـﻤ ﹶﻌ ﱠﻠﻖ‪ :‬ﻭﻫﻮ ﻣﺎ ﹸﺣ ﹺﺬﻑ ﻣﻦ ﺃﻭﻝ ﺇﺳﻨﺎﺩﻩ ﹴ‬
‫ﺭﺍﻭ ﻓﺄﻛﺜﺮ ﻋﲆ ﺍﻟﺘﻮﺍﱄ )ﻣﻦ ﺟﻬﺔ ﻣﻦ‬ ‫‪٤‬ـ ﺍ ﹾﻟ ﹸ‬
‫ﺃﺧﺮﺝ ﺍﳊﺪﻳﺚ‪ :‬ﻛﺎﻟﺒﺨﺎﺭﻱ ﹰ‬
‫ﻣﺜﻼ(‪.‬‬

‫‪g‬‬
‫ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺮﺍﻭﻱ ﹶﻋ ﱠﻤﻦ ﻟﻘﻴﻪ ﻭﺳﻤﻊ ﻣﻨﻪ ﻣﺎ ﱂ ﻳﺴﻤﻌﻪ ﻣﻨﻪ‪،‬‬ ‫‪٥‬ـ ﺍﻟـ ﹸﹾﻤﺪﹶ ﱠﻟﺲ‪ :‬ﻫﻮ ﹾ‬
‫ﻮﻫ ﹸﻢ ﺃﻧﻪ ﻗﺪ ﺳﻤﻊ ﻣﻨﻪ ﻫﺬﺍ‬‫ﺑﻠﻔﻆ ﳛﺘﻤﻞ ﺍﻟﺴﲈﻉ ﻛـ »ﻗﺎﻝ«‪ ،‬ﻭ »ﻋﻦ«‪ ،‬ﻭ »ﺃﻥ« ﹶﻓﻴ ﹺ‬
‫ﹸ‬

‫‪.e‬‬
‫ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﺍﳋ ﹺﻔ ﱡﻲ‪ :‬ﻫﻮ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺮﺍﻭﻱ ﹶﻋ ﱠﻤﻦ ﻋﺎﴏﻩ ﻭﱂ ﻳﻠﻘﻪ ﻣﺎ ﱂ ﻳﺴﻤﻊ‬
‫‪٦‬ـ ﺍﻟـ ﹸﹾﻤ ﹾﺮ ﹶﺳ ﹸﻞ ﹶ‬
‫»ﺃﻥ« ﹶﻓ ﹸﻴﺘ ﱠ‬
‫ﹶﻮﻫﻢ ﺃﻧﻪ ﻟﻘﻴﻪ‬ ‫ﻣﻨﻪ‪ ،‬ﺑﻠﻔﻆ ﳛﺘﻤﻞ ﺍﻟﺴﲈﻉ ﻭﻏﲑﻩ ﻛـ »ﻗﺎﻝ«‪ ،‬ﻭ » ﹶﻋ ﹾﻦ«‪ ،‬ﻭ ﱠ‬
‫ﻭﺳﻤﻊ ﻣﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﺮﺳﻞ ﺍﳋﻔﻲ‪ :‬ﻫﻮ ﺃﻥ ﺍﻟﺮﺍﻭﻱ ﺍ ﹸﳌﺪﹶ ﱢﻟ ﹶﺲ ﻟﻪ ﺷﻴﺦ ﻟﻘﻴﻪ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍ ﹸﳌﺪ ﱠﻟﺲ ﻭﺍ ﹸﳌ ﹶ‬
‫‪ar‬‬
‫ﻭﺳﻤﻊ ﻣﻨﻪ؛ ﻟﻜﻨﻪ ﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺩﻟﺴﻪ ﻋﻨﻪ ﺑﺼﻴﻐﺔ ﺗﻮﻫﻢ ﺃﻧﻪ ﻗﺪ‬
‫ﺳﻤﻌﻪ ﻣﻨﻪ‪.‬‬
‫ﻭﺍﳌﺮﺳﻞ ﺍﳋﻔﻲ ﻫﻮ‪ :‬ﺃﻥ ﻳﺮﻭﻱ ﻋﻦ ﺷﻴﺦ ﻋﺎﴏﻩ ﻭﱂ ﻳﻠﻘﻪ ﺑﺼﻴﻐﺔ ﺗﻮﻫﻢ ﺃﻧﻪ‬
‫ﺳﻤﻌﻪ ﻣﻨﻪ‪.‬‬
‫‪h‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻀﻌﻒ ﺑﺴﺒﺐ ﺳﻮﺀ ﺣﻔﻆ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﺟﻬﺎﻟﺘﻪ ﻓﺈﻧﻪ ﻳﻨﺘﺞ ﻋﻨﻪ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ‬
‫ﺪﺭﺝ‪ ،‬ﻭﺍ ﹶﳌﻘﻠﻮﺏ‪،‬‬‫ﻌﻞ‪ ،‬ﻭﺍ ﹸﳌ ﹶ‬
‫ﻭﺍﻟﺸﺎﺫ‪ ،‬ﻭﺍ ﹸﳌﻨﻜﹶﺮ‪ ،‬ﻭﺍ ﹸﳌ ﱢ‬
‫ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻛـ‪ :‬ﺍ ﹸﳌ ﹶﺒﻬﻢ‪ ،‬ﱠ‬
‫ﺤﺮﻑ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻧﻮﺍﻉ ﻣﻨﻬﺎ ﻣﺎ ﻳﻘﻊ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺍﻟﺴﻨﺪ‪،‬‬ ‫ﺼﺤﻒ‪ ،‬ﻭﺍ ﹸﳌ ﱠ‬ ‫ﻭﺍ ﹸﳌﻀﻄﺮﺏ‪ ،‬ﻭﺍ ﹸﳌ ﱠ‬
‫‪az‬‬

‫ﻭﺃﺣﻴﺎﻧﹰﺎ ﺃﺧﺮ￯ ﰲ ﺍﳌﺘﻦ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﺛﺎﻟﺜ ﹰﺔ ﻓﻴﻬﲈ ﻣ ﹰﻌﺎ‪ ،‬ﻭﻓﻴﲈ ﻳﲇ ﺗﻌﺮﻳﻒ ﻣﻮﺟﺰ ﱟ‬
‫ﻟﻜﻞ ﻣﻨﻬﺎ‪:‬‬
‫ﴫﺡ ﺑﺎﺳﻤﻪ »ﻣﺜﻞ‪ :‬ﺭﺟﻞ‪،‬‬ ‫ﹴ‬
‫ﺍﻟـﻤﺒﻬﻢ‪ :‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﰲ ﺇﺳﻨﺎﺩﻩ ﺭﺍﻭ ﱂ ﹸﻳ ﱠ‬ ‫‪١‬ـ ﹸ‬
‫ﺃﻭ ﺍﻣﺮﺃﺓ«‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١٨‬‬
‫‪X‬‬
 ‫ﺒﻮﻝ ﹸﳐﺎﻟﹺ ﹰﻔﺎ ﹶﳌ ﹺ ﹾﻦ ﹸﻫﻮ ﺃﺭﺟﺢ ﹺﻣﻨ ﹸﻪ ﺣﻔ ﹰﻈﺎ‪ ،‬ﺃﻭ ﻋﺪ ﹰﺩﺍ‪.‬‬
‫‪٢‬ـ ﺍﻟﺸﺎﺫ‪ :‬ﻭﻫﻮ ﻣﺎ ﺭﻭﺍ ﹸﻩ ﺍﳌ ﹾﻘ ﹸ‬
‫‪٣‬ـ ﺍﳌﻨﻜﺮ‪ :‬ﻫﻮ ﻣﺎ ﺗﺒﲔ ﻓﻴﻪ ﺧﻄﺄ ﺭﻭﺍﻳﻪ ﺃﻭ ﺗﺮﺟﺢ‪ ،‬ﻭﻻ ﻳﻘﻴﺪ ﺑﺤﺎﻝ ﺍﻟﺮﺍﻭﻱ‬
‫ﺃﻭ ﳐﺎﻟﻔﺘﻪ‪.‬‬
‫‪٤‬ـ ﺍ ﹸﳌ ﹶﻌ ﹼﻞ‪ :‬ﻭﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍ ﱡﻃﻠﹺﻊ ﻓﻴﻪ ﻋﲆ ﻋﻠﺔ ﺗﻘﺪﺡ ﰲ ﺻﺤﺘﻪ‪ ،‬ﺃﻭ ﹸﺣ ﹾﺴﻨﻪ‬

‫‪g‬‬
‫ﻣﻊ ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺴﻼﻣﺔ ﻣﻨﻪ‪.‬‬
‫‪٥‬ـ ﺍﻟـﻤﺪﹾ ﺭﺝ‪ :‬ﻭﻫﻮ ﻣﺎ ﹸﻏﲑ ﺳﻴﺎﻕ ﺇﺳﻨﺎﺩﻩ‪ ،‬ﺃﻭ ﹸﺃ ﹺ‬
‫ﺩﺧ ﹶﻞ ﰲ ﻣﺘﻨﻪ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﺑﻼ ﻓﺎﺻﻞ‬ ‫ﱢﹶ‬ ‫ﹸ ﹶ‬
‫ﹸﻳ ﹶﻤ ﱢﻴﺰﻩ ﻛﺤﺪﻳﺚ ﺃﺑﻰ ﻫﺮﻳﺮﺓ ‪» :‬ﺍﺳﺒﻐﻮﺍ ﺍﻟﻮﺿﻮﺀ ﻭﻭﻳﻞ ﻟﻸﻋﻘﺎﺏ ﻣﻦ ﺍﻟﻨﺎﺭ«‬

‫‪.e‬‬
‫ﻓﻘﻮﻟﻪ »ﺃﺳﺒﻐﻮﺍ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺻﻠﻪ ﺍﳊﺪﻳﺚ ﰲ ﺃﻭﻟﻪ«‪.‬‬
‫‪٦‬ـ ﺍﳌﻘﻠﻮﺏ‪ :‬ﻭﻫﻮ ﺇﺑﺪﺍﻝ ﹴ‬
‫ﺭﺍﻭ ﺑﺂﺧﺮ‪ ،‬ﰲ ﺳﻨﺪ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﺗﻘﺪﻳﻢ‪ ،‬ﺃﻭ ﺗﺄﺧﲑ ﰲ‬
‫ﻣﺘﻦ ﺍﳊﺪﻳﺚ ﹸﳜﹺ ﱡﻞ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻛﺄﻥ ﻳﻘﻮﻝ ﻛﻌﺐ ﺑﻦ ﻣﺮﺓ ﺑﺪﻝ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ‬
‫‪ar‬‬
‫ﻗﺪﻣﺖ ﻓﻴﻪ ﲨﻠﺔ ﰱ ﻣﻮﺿﻌﻬﺎ ﺣﺪﻳﺚ »ﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺸﺊ ﻓﺄﺗﻮﻩ‪ ،‬ﻭﺇﺫﺍ ﳖﻴﺘﻜﻢ ﻋﻦ ﺷﺊ‬
‫ﻓﺎﺟﺘﻨﺒﻮﻩ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ« ﻭﺃﺻﻞ ﺍﳊﺪﻳﺚ ﰱ ﺍﻟﺼﺤﻴﺤﲔ »ﻣﺎ ﳖﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ‪،‬‬
‫ﻭﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ«‪.‬‬
‫ﺍﻟـﻤ ﹺﺰﻳﺪﹸ ﰲ ﹸﻣﺘ ﹺﱠﺼ ﹺﻞ ﺍﻷﺳﺎﻧﻴﺪ‪ :‬ﻫﻮ ﺯﻳﺎﺩﺓ ﹴ‬
‫ﺭﺍﻭ ﰲ ﺃﺛﻨﺎﺀ ﺳﻨﺪ ﻇﺎﻫﺮﻩ ﺍﻻﺗﺼﺎﻝ‪.‬‬ ‫‪٧‬ـ ﹶ‬
‫ﺍﻟـﻤ ﹾﻀ ﹶﻄ ﹺﺮﺏ‪ :‬ﻭﻫﻮ ﻣﺎ ﹸﺭﻭﻱ ﻋﲆ ﺃﻭﺟﻪ ﳐﺘﻠﻔﺔ ﺑﺤﻴﺚ ﻻ ﻳﻤﻜﻦ ﺍﳉﻤﻊ‬ ‫‪٨‬ـ ﹸ‬
‫‪h‬‬
‫ﺑﻴﻨﻬﲈ ﻭﻻ ﺗﺮﺟﻴﺢ ﺃﺣﺪﳘﺎ ﻋﲆ ﺍﻵﺧﺮ‪.‬‬
‫‪٩‬ـ ﺍ ﹸﳌ ﹶﺼ ﱠﺤﻒ‪ :‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺍﻟﺘﻐﻴﲑ ﻓﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻧﻘﻂ ﺍﳊﺮﻭﻑ‪ ،‬ﻣﻊ ﺑﻘﺎﺀ‬
‫‪az‬‬

‫ﺻﻮﺭﺓ ﺍﳋﻂ ﻛـ )ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻴﺎﺵ(‪) ،‬ﻭﺃﰊ ﲨﺮﺓ‪ ،‬ﻭﺃﰊ ﲪﺰﺓ(‪.‬‬

‫ﻑ‪ :‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺍﻟﺘﻐﻴﲑ ﻓﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺷﻜﻞ ﺍﳊﺮﻭﻑ‪ ،‬ﻣﻊ ﺑﻘﺎﺀ‬ ‫ﹸﻤﺤ ﱠﺮ ﹸ‬
‫‪١٠‬ـ ﺍﻟـ ﹶ‬
‫)ﺍﻟﺮﺑﹺﻴﻊ‪ ،‬ﱡ‬
‫ﻭﺍﻟﺮ ﹶﺑ ﱢﻴﻊ(‪.‬‬ ‫)ﺳ ﹶﻼﻡ ـ ﺑﺎﻟﺘﺨﻔﻴﻒ ـ‪ ،‬ﹶﺳ ﱠﻼﻡ ـ ﺑﺎﻟﺘﺸﺪﻳﺪ( ﻭ ﱠ‬
‫ﺻﻮﺭﺓ ﺍﳋﻂ ﻛـ ﹶ‬

‫‪‬‬‫‪١٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪١١‬ـ ﺍﳌﻮﺿﻮﻉ‪ :‬ﻭﻫﻮ ﴍ ﺗﻠﻚ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻀﻌﻴﻔﺔ ﻛ ﱢﻠﻬﺎ؛ ﻷﻧﻪ ﻻ ﻳﻨﺠﱪ ﻭﻻ ﻳﺮﺗﻘﻲ‬
‫ﻭﻻ ﻳﺘﻘﻮ￯‪.‬‬
‫ﻼﻥ ﹶﻋ ﹶﲆ ﹸﻓ ﹴ‬
‫ﻼﻥ‬ ‫ﻭﺗﻌﺮﻳﻒ ﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ‪ :‬ﺍ ﹸﳌ ﹾﻠ ﹶﺼﻖ‪ ،‬ﹸﻳ ﹸ‬
‫ﻘﺎﻝ‪ :‬ﹶﻭ ﹶﺿ ﹶﻊ ﹸﻓ ﹲ‬
‫ﺯﻭﺭﺍ ﻭﲠﺘﺎﻧﹰﺎ‪.‬‬
‫ﺃﻱ‪ :‬ﺃﻟﺼﻘﻪ ﺑﻪ‪ ،‬ﻭﻧﺴﺒﻪ ﺇﻟﻴﻪ ﹰ‬
‫ﻛﺬﺍ‪ ،‬ﹾ‬

‫‪g‬‬
‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﻫﻮ‪ :‬ﺍﻟﻜﺬﺏ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺼﻨﻮﻉ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﷺ‬
‫ﻭﱂ ﻳﻘﻠﻪ‪.‬‬

‫ﻭﺍﻟﺮﺩ‬

‫‪.e‬‬
‫ﺭﺳﻢ ﺗﻮﺿﻴﺤﻲ ﹸﻳ ﹶﺒ ﱢﲔ ﺃﻗﺴﺎﻡ ﺍﳊﺪﻳﺚ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺒﻮﻝ ﱠ‬

‫ﺍﳊﺪﻳﺚ‬
‫‪ar‬‬
‫ﻣﺮﺩﻭﺩ‬ ‫ﻣﻘﺒﻮﻝ‬

‫ﺍﳊﺴﻦ‬ ‫ﺍﳊﺴﻦ ﺍﻟﺼﺤﻴﺢ‬ ‫ﺍﻟﺼﺤﻴﺢ‬

‫ﻟﻐﲑﻩ‬ ‫ﻟﺬﺍﺗﻪ ﻟﻐﲑﻩ‬ ‫ﻟﺬﺍﺗﻪ‬

‫ﻣﺮﺩﻭﺩ ﺑﺴﺒﺐ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﺮﺍﻭﻱ‬ ‫ﻣﺮﺩﻭﺩ ﺑﺴﺒﺐ ﺍﻧﻘﻄﺎﻉ ﰲ ﺍﻟﺴﻨﺪ‬

‫‪h‬‬
‫ﺍﳌﺮﺳﻞ ﺍﳌﻨﻘﻄﻊ ﺍﳌﻌﻀﻞ ﺍﳌﻌﻠﻖ ﺍﳌﺪﻟﺲ ﺍﳌﺮﺳﻞ ﺍﳋﻔﻰ‬
‫‪az‬‬

‫ﺍﳌﺒﻬﻢ ﺍﻟﺸﺎﺫ ﺍﳌﻨﻜﺮ ﺍﳌﻌﻞ ﺍﳌﺪﺭﺝ ﺍﳌﻘﻠﻮﺏ ﺍﳌﻀﻄﺮﺏ ﺍﳌﺼﺤﻒ ﺍﳌﺤﺮﻑ ﺍﳌﻮﺿﻮﻉ‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٢٠‬‬
‫‪X‬‬
 ‫\∏‪;äŸ]£\;nue‬‬
‫^‪Î\ÂÖ’\;ÿ\Êzzt‬‬
‫ﺳﻨﻘﻮﻡ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﺒﻴﺎﻥ ﺃﻭﺻﺎﻑ ﺍﻟﺮﻭﺍﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ‪:‬‬

‫‪g‬‬
‫ﹸ‬
‫ﺍﻟﺘﻌﺪﻳﻞ‪ :‬ﻫﻮ ﺍﳊﻜﻢ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻮﺛﻮ ﹰﻗﺎ ﺑﻪ ﹸﺗ ﹾﻘ ﹶﺒﻞ ﺭﻭﺍﻳﺘﻪ‪.‬‬
‫ﹶ‬
‫ﺍﳉ ﹾﺮ ﹸﺡ‪ :‬ﺍﻟ ﱠﻄ ﹾﻌﻦ ﰲ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﺍﻧﺘﻘﺎﺻﻪ ﺑﲈ ﹶﻳ ﹶ ﹶ‬
‫ﱰﺗﱠﺐ ﻋﻠﻴﻪ ﻋﺪﻡ ﻗﺒﻮﻝ ﺭﻭﺍﻳﺘﻪ‪.‬‬

‫‪.e‬‬
‫ﻭﺭ ﱡﺩ ﹸﻩ‬ ‫ﻭﺍﻟﻔﺎﺋـﺪﺓ ﻣﻦ ﻣﻌﺮﻓـﺔ ﺃﺣﻮﻝ ﺍﻟـﺮﻭﺍﺓ‪ :‬ﹶﻗ ﹸﺒ ﹸ‬
‫ﻮﻝ ﺍﳊﺪﻳـﺚ ﻋﻨﺪ ﺗﻌﺪﻳﻞ ﺭﺍﻭﻳـﻪ‪ ،‬ﹶ‬
‫ﻋﻨﺪ ﹶﺟ ﹾﺮ ﹺﺣ ﹺﻪ‪.‬‬
‫‪U]‚Ω]’^;ó¬dÂ;◊ÁŬi’\;fh\ÖŸ‬‬
‫‪١‬ـ ﻣﺎ ﹶﺩ ﱠﻝ ﻋﲆ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻮﺛﻴﻖ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﲆ ﻭﺯﻥ ﹶ‬
‫»ﺃ ﹾﻓ ﹶﻌﻞ«‪ ،‬ﻭﻫﻲ ﺃﺭﻓﻌﻬﺎ‪،‬‬
‫‪ar‬‬
‫ﻣﺜﻞ‪ :‬ﻓﻼﻥ ﺇﻟﻴﻪ ﺍ ﹸﳌﻨﹾﺘ ﹶﹶﻬﻰ ﰲ ﺍﻟ ﱠﺘ ﹶﺜ ﱡﺒﺖ‪ ،‬ﺃﻭ ﹸﻓﻼﻥ ﺃﺛﺒﺖ ﺍﻟﻨﱠﺎﺱ‪.‬‬
‫ﺛﻢ ﹶﻣﺎ ﺗﺄﻛﹶﺪﱠ ﻭﺻﻔﻪ ﺑﺎﻟﺜﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻜﺮﻳﺮ ﺍﻟﻠﻔﻆ‪ ،‬ﻣﺜﻞ ﺛﻘﺔ ﺛﻘﺔ‪ ،‬ﺃﻭ ﻣﺎ ﻫﻮ‬
‫‪٢‬ـ ﱡﹶ‬
‫ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻣﺜﻞ‪ :‬ﺛﻘﺔ ﺛﺒﺖ‪.‬‬
‫ﱪ ﻋﻨﻪ ﺑﺼﻔﺔ ﺩﺍ ﱠﻟﺔ ﻋﲆ ﺍﻟﺘﻮﺛﻴﻖ ﻣﻦ ﻏﲑ ﺗﻮﻛﻴﺪ‪ ،‬ﻛﺜﻘﺔ‪ ،‬ﺃﻭ ﺣﺠﺔ‪،‬‬
‫‪٣‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﹸﻋ ﱢ ﹶ‬
‫‪h‬‬
‫ﺃﻭ ﻋﺪﻝ ﺿﺎﺑﻂ‪.‬‬
‫ﹴ‬
‫ﺍﻹﺷﻌﺎﺭ ﺑﻘﺼﻮﺭ ﺍﻟﻀﺒﻂ ﻋﻦ ﺍﻟﺘﲈﻡ‪ :‬ﻛﺼﺪﻭﻕ‪،‬‬ ‫‪٤‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﹶﺩ ﱠﻝ ﻋﲆ ﺍﻟﺘﻌﺪﻳﻞ ﻣﻊ‬
‫‪az‬‬

‫ﺃﻭ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﺃﻭ ﺻﺪﻭﻕ ﻟﻪ ﺃﻭﻫﺎﻡ‪ ،‬ﺃﻭ ﺻﺪﻭﻕ ﺭﺑﲈ ﻭﻫﻢ‪.‬‬
‫‪٥‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﲆ ﺍﻟﺘﻮﺛﻴﻖ‪ ،‬ﺃﻭ ﺍﻟﺘﺠﺮﻳﺢ‪ ،‬ﻣﺜﻞ‪ :‬ﻓﻼﻥ ﺷﻴﺦ‪ ،‬ﺃﻭ ﺭﻭ￯‬
‫ﻋﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﳏﻠﻪ ﺍﻟﺼﺪﻕ‪.‬‬

‫‪‬‬ ‫‪٢١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﺏ ﻣﻦ ﺍﻟﺘﺠﺮﻳﺢ‪ :‬ﻣﺜﻞ‪ :‬ﹸﻓ ﹴ‬
‫ﻼﻥ ﺻﺎﻟﺢ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﹸﻳ ﹾﻜﺘﹶﺐ‬ ‫‪٦‬ـ ﹸﺛ ﱠﻢ ﹶﻣﺎ ﹶﺃ ﹾﺷ ﹶﻌ ﹶﺮ ﺑﺎﻟ ﹸﻘ ﹾﺮ ﹺ‬
‫ﺣﺪﻳﺜﻪ‪.‬‬
‫‪Ufh\Ö∏\;‰É·;€“t‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﻢ‬
‫ـ ﱠﺃﻣﺎ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ ﻓﺤﺪﻳﺚ ﻛﻞ ﻣﻨﻬﻢ ﺻﺤﻴﺢ ﻟﺬﺍﺗﻪ‪ ،‬ﹾ‬

‫‪g‬‬
‫ﺃﻗﻮ￯ ﻣﻦ ﺑﻌﺾ‪.‬‬
‫ـ ﱠﺃﻣﺎ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻓﺤﺪﻳﺚ ﺃﺻﺤﺎﲠﺎ ﺣﺴﻦ ﻟﺬﺍﺗﻪ‪.‬‬

‫‪.e‬‬
‫ﳛﺘ ﹼﹶﺞ ﺑﺄﻫﻠﻬﲈ‪ ،‬ﻭﻟﻜﻦ ﹸﻳ ﹾﻜﺘﹶﺐ ﺣﺪﻳﺜﻬﻢ‬
‫ﻭﻳﻘﻮ￯ ﺑﻐﲑﻩ‪.‬‬
‫ـ ﻭﺃﻣﺎ ﺍﳌﺮﺗﺒﺘﺎﻥ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﻭﺍﻟﺴﺎﺩﺳﺔ ﻓﻼ ﹸ ﹾ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﺿﻌﻴﻒ ﺑﻤﻔﺮﺩﻩ‪ ،‬ﹼ‬ ‫ﻟﻼﻋﺘﺒﺎﺭ‪ ،‬ﻭﺣﺪﻳﺚ ﹼ‬
‫‪U]‚Ω]’^Â;{Ö°\;fh\ÖŸ‬‬
‫‪١‬ـ ﻣﺎ ﹶﺩ ﱠﻝ ﻋﲆ ﺍﻟﺘﻠﻴﲔ‪ :‬ﻭﻫﻲ ﺃﺳﻬﻠﻬﺎ ﰲ ﺍﳉﺮﺡ‪ ،‬ﻣﺜﻞ‪ :‬ﻓﻼﻥ ﹶﻟ ﱢﲔ ﺍﳊﺪﻳﺚ‪،‬‬
‫‪ar‬‬
‫ﺃﻭ ﻓﻴﻪ ﹶﻣ ﹶﻘ ﹲﺎﻝ‪.‬‬
‫ﳛﺘ ﹼﹶﺞ ﺑﻪ‪ ،‬ﺃﻭ ﺿﻌﻴﻒ‪،‬‬ ‫‪٢‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﹸ ﱢ‬
‫ﴏ ﹶﺡ ﺑﻌﺪﻡ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ :‬ﻣﺜﻞ‪ ،‬ﻓﻼﻥ ﻻ ﹸ ﹾ‬
‫ﺃﻭ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪h‬‬
‫ﴏ ﹶﺡ ﺑﻌﺪﻡ ﻛﺘﺎﺑﺔ ﺣﺪﻳﺜﻪ‪ ،‬ﺃﻭ ﺑﺸﺪﺓ ﺿﻌﻔﻪ‪ :‬ﻣﺜﻞ‪ :‬ﻓﻼﻥ ﻻ ﹸﻳ ﹾﻜﺘﹶﺐ‬‫‪٣‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﹸ ﱢ‬
‫ﺣﺪﻳﺜﻪ‪ ،‬ﺃﻭ ﻻ ﹶ ﹺ‬
‫ﲢ ﹼﻞ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‪.‬‬
‫‪٤‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﻓﻴﻪ ﺍﲥﺎﻡ ﺑﺎﻟﻜﺬﺏ ﻭﻧﺤﻮﻩ‪ :‬ﻣﺜﻞ‪ :‬ﹸﻓﻼﻥ ﹸﻣﺘ ﹶﱠﻬ ﹲﻢ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﺃﻭ ﹸﻣﺘ ﹶﱠﻬ ﹲﻢ‬
‫‪az‬‬

‫ﴪﻕ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﺳﺎﻗﻂ‪ ،‬ﺃﻭ ﻣﱰﻭﻙ‪ ،‬ﺃﻭ ﻟﻴﺲ ﺑﺜﻘﺔ‪ ،‬ﺃﻭ ﺿﻌﻴﻒ‬ ‫ﺑﺎﻟﻮﺿﻊ‪ ،‬ﺃﻭ ﹶﻳ ﹾ ﹺ‬
‫ﻭﺍﻩ ﺑﹺ ﹶﻤ ﱠﺮ ﹴﺓ‪.‬‬
‫ﺟﺪﺍ‪ ،‬ﺃﻭ ﹴ‬

‫‪٥‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﹶﺩ ﱠﻝ ﻋﲆ ﻭﺻﻔﻪ ﺑﺎﻟﻜﺬﺏ‪ :‬ﻣﺜﻞ‪ :‬ﻳﻜﺬﺏ‪ ،‬ﺃﻭ ﹶﻳ ﹶﻀﻊ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٢٢‬‬
‫‪X‬‬
 ‫ﻛﺬﺍﺏ‪ ،‬ﺃﻭ ﱠ‬
‫ﻭﺿﺎﻉ‪،‬‬ ‫‪٦‬ـ ﹸﺛ ﱠﻢ ﻣﺎ ﹶﺩ ﱠﻝ ﻋﲆ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻜﺬﺏ »ﻭﻫﻲ ﺃﺳﻮﺅﻫﺎ« ﻣﺜﻞ‪ :‬ﱠ‬
‫ﺩﺟﺎﻝ‪ ،‬ﺃﻭ ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﺇﻟﻴﻪ ﺍ ﹸﳌﻨﹾﺘ ﹶﹶﻬﻰ ﰲ ﺍﻟﻜﺬﺏ‪ ،‬ﺃﻭ ﻫﻮ ﹸﺭﻛﹾﻦ ﺍﻟﻜ ﹺﹶﺬﺏ‪.‬‬
‫ﺃﻭ ﱠ‬
‫‪Ufh\Ö∏\;‰É·;€“t‬‬
‫ﳛﺘﱠﺞ ﺑﻪ ﺑﻤﻔﺮﺩﻩ‬
‫)ﺃ( ﺃﻣﺎ ﺃﻫﻞ ﺍﳌﺮﺗﺒﺘﲔ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻓﺤﺪﻳﺜﻬﻢ ﺿﻌﻴﻒ ﻻ ﹸ ﹾ‬

‫‪g‬‬
‫ﰲ ﺍﻟﻔﺮﻭﺽ‪ ،‬ﻭﻻ ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻫﻞ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺩﻭﻥ ﺃﻫﻞ‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﻼﳘﺎ ﹸﻳ ﹾﻜﺘﹶﺐ ﺣﺪﻳﺜﻪ ﻟﻼﻋﺘﺒﺎﺭ ﺑﺤﻴﺚ ﺇﺫﺍ ﹸﻭ ﹺﺟﺪﹶ ﻃﺮﻳﻖ ﺁﺧﺮ ﻣﺜﻠﻪ‪،‬‬

‫‪.e‬‬
‫ﻓﻴﺘﻘﻮ￯ ﺑﻪ ﺇﱃ ﺍﳊﺴﻦ ﻟﻐﲑﻩ‪ ،‬ﻛﲈ ﺗﻘﺪﻡ ﰲ ﺗﻌﺮﻳﻒ ﺍﳊﺴﻦ‬
‫ﺃﻭ ﰲ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ‪ ،‬ﹼ‬
‫ﻟﻐﲑﻩ‪.‬‬
‫)ﺏ( ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﳌﺮﺗﺒﺘﲔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺮﺍﺑﻌﺔ ﻓﺤﺪﻳﺜﻬﻢ ﺿﻌﻴﻒ ﺟﺪﺍ‪ ،‬ﻓﻼ ﹸﻳ ﹾﻌﺘﹶﱪ ﺑﻪ‪،‬‬
‫ﻳﺘﻘﻮ￯‬‫ﳛﺘ ﹸﱠﺞ ﺑﻪ ﺑﻤﻔﺮﺩﻩ ﻣﻄﻠ ﹰﻘﺎ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﹸﻭﺟﺪ ﻣﻌﻪ ﺛﻼﺛﺔ ﻃﺮﻕ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ ﻣﺜﻠﻪ ﹼ‬ ‫ﻭﻻ ﹸ ﹾ‬
‫‪ar‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﲔ‬‫»ﻣ ﹾﻦ ﹶﺣﻔ ﹶﻆ ﹶﻋ ﹶﲆ ﹸﺃ ﱠﻣﺘﻲ ﹶﺃ ﹾﺭ ﹶﺑﻌ ﹶ‬
‫ﺑﻤﺠﻤﻮﻉ ﻃﺮﻗﻪ ﺇﱃ ﺍﻟﻀﻌﻴﻒ ﻓﻘﻂ‪ ،‬ﻣﺜﻞ ﺣﺪﻳﺚ‪ :‬ﹶ‬
‫ﺍﻟﻘ ﹶﻴ ﹶﺎﻣﺔ ﹶﻓ ﹺﻘ ﹰﻴﻬﺎ« ﻓﻠﻪ ﻃﺮﻕ ﻛﺜﲑﺓ ﺷﺪﻳﺪﺓ ﺍﻟﻀﻌﻒ ﻓﺠﻌﻠﻪ ﺍﻟﻌﻠﲈﺀ‬
‫ﺣ ﹺﺪﻳ ﹰﺜﺎ ﺑﻌ ﹶﺜﻪ ﺍﷲﹸ ﻳﻮﻡ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶﹶ‬ ‫ﹶ‬
‫ﺑﻤﺠﻤﻮﻋﻬﺎ ﺿﻌﻴ ﹰﻔﺎ ﻓﻘﻂ‪.‬‬
‫ﻓﻤ ﹾﻦ ﹶﺗ ﹶﻔ ﱠﺮﺩ ﻣﻨﻬﻢ ﺑﺤﺪﻳﺚ ﻛﺎﻥ‬ ‫)ﺝ( ﺃﻣﺎ ﺃﻫﻞ ﺍﳌﺮﺗﺒﺘﲔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﻭﺍﻟﺴﺎﺩﺳﺔ ﹶ‬
‫‪h‬‬
‫ﻣﻮﺿﻮ ﹰﻋﺎ؛ ﻟﺜﺒﻮﺕ ﻛﺬﺏ ﺭﺍﻭﻳﻪ‪.‬‬
‫ﺍﳉ ﹾﺮ ﹸﺡ ﻭﺍﻟ ﱠﺘ ﹾﻌ ﹺﺪﻳﻞ ﱠﺇﻻ ﹺﻣﻦ ﹸﻣ ﹶﺘ ﱠﻴ ﹺﻘﻆ‬
‫ﹶﻣﻦ ﺍﻟﺬﻱ ﹸﻳ ﹾﻘ ﹶﺒ ﹸﻞ ﻣﻨﻪ ﺍﻟﺘﺠﺮﻳﺢ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ :‬ﻻ ﹸﻳ ﹾﻘ ﹶﺒﻞ ﹶ‬
‫ﺍﳉ ﹾﺮﺡﹺ ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟ ﱠﺘ ﹾﻌ ﹺﺪﻳﻞ‪.‬‬
‫ﻋﺎﺭﻑ ﺑﺄﺳﺒﺎﺏ ﹶ‬ ‫ﹴ‬ ‫ﹸﻣ ﹶﺘ ﹶﺜ ﱠﺒﺖ‬
‫‪az‬‬

‫ﺩﻟﻴﻞ ﻣﴩﻭﻋﻴﺔ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﺮﻳﺢ‪ :‬ﹸﻳ ﹾﺴﺘﹶﺪﹶ ﱡﻝ ﻟﻠﻤﴩﻭﻋﻴﺔ ﺑﺎﳌﻌﻘﻮﻝ ﻭﺍﳌﻨﻘﻮﻝ‪:‬‬

‫ﹺ‬
‫ﱠﺐ ﻋﲆ ﻫﺬﺍ ﻣﻦ ﲤﻴﻴﺰ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳊﺴﻦ ﻣﻦ‬ ‫ﺃﻣﺎ ﺍﳌﻌﻘﻮﻝ‪ :‬ﹶﻓﻠ ﹶﲈ ﹶﻳ ﹶ ﹶ‬
‫ﱰﺗ ﹾ‬
‫ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺇﻏﻼﻕ ﻟﺒﺎﺏ ﺍﻟﻜﹶﺬﺏ ﻋﲆ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺣﻔﻆ ﻟﻠﴩﻳﻌﺔ‪،‬‬

‫‪‬‬ ‫‪٢٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﹶﻤﺮﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻭﺻﻴﺎﻧﺔ ﳍﺎ ﻣﻦ ﺍﻟﻌﺒﺚ ﻭﺍﻟﻔﺴﺎﺩ ﺣﺘﱠﻰ ﻻ ﻳﺼﲑ ﺍﻟﻜﺬﺏ ﴍ ﹰﻋﺎ ﹸﻣﺴﺘ ﹰ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻱ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﹶﺧ ﱠﻼﺩ ﻟﻴﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟ ﹶﻘ ﱠﻄﺎﻥ‪ :‬ﹶﺃ ﹶﻣﺎ ﹶ ﹾﲣ ﹶﺸﻰ ﹾ‬
‫ﺇﱄ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﻥ‬
‫ﺃﺣﺐ ﱠ‬
‫ﹺ‬
‫ﻷﻥ ﻳﻜﻮﻧﻮﺍ ﹸﺧ ﹶﺼ ﹶﲈﺋﻲ ﱡ‬ ‫ﹾﺖ ﺣﺪﻳ ﹶﺜﻬﻢ ﹸﺧ ﹶﺼ ﹶﲈ ﹶﺀﻙ ﻋﻨﺪ ﺍﷲ؟ ﻓﻘﺎﻝ‪ :‬ﹾ‬ ‫ﺗ ﹶﹶﺮﻛ ﹶ‬
‫»ﱂﹺ ﹶﱂ ﹾ ﺗ ﹸﹶﺬ ﱠﺏ ﺍﻟﻜﺬﺏ ﻋﻦ ﺣﺪﻳﺜﻲ؟«‬ ‫ﻳﻮﻣﺌﹺ ﹴﺬ‪ ،‬ﻳﻘﻮﻝ ﱄ‪ :‬ﹶ‬‫ﺭﺳﻮﻝ ﺍﷲ ﷺ ﹶ‬‫ﹸ‬ ‫ﹸﻮﻥ ﹶﺧ ﹾﺼ ﹺﻤﻲ‬
‫ﹶﻳﻜ ﹶ‬

‫‪g‬‬
‫ﺃﻱ ﱂ ﺗﺪﻓﻊ ﻭﺗﹸﺒﻌﺪ ﻋﻦ ﺣﺪﻳﺜﻲ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻮﺿﻊ ﺑﺒﻴﺎﻥ ﺿﻌﻒ ﺍﻟﺮﻭﺍﺓ ﺃﻭ ﻛﺬﲠﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻨﻘﻮﻝ‪ :‬ﻓﻤﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪5 4 3 2 1 0 /‬‬
‫‪6‬ﱸ ‪ ،‬ﻭﻗﻮﻟﻪ ﷺ ﰲ ﺍﻟﺘﻌﺪﻳﻞ‪» :‬ﺇﹺ ﱠﻥ ﹶﻋ ﹾﺒﺪﹶ ﺍﷲ ﹶﺭ ﹸﺟ ﹲﻞ ﹶﺻﺎﻟﹺ ﹲﺢ« ‪.‬‬

‫‪.e‬‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻭﻗﻮﻟﻪ ﷺ ﰲ ﺍﳉﺮﺡ‪» :‬ﺑﹺﺌ ﹶﹾﺲ ﹶﺃ ﹸﺧﻮ ﺍﻟ ﹶﻌ ﹺﺸ ﹶﲑ ﹺﺓ‪ ،‬ﹶﻭﺑﹺﺌ ﹶﹾﺲ ﺍ ﹾﺑ ﹸﻦ ﺍﻟ ﹶﻌ ﹺﺸ ﹶﲑ ﹺﺓ« ‪.‬‬
‫)‪(٣‬‬

‫ﻓﺈﻥ‬ ‫ﹴ‬
‫ﻭﺍﺣﺪ؛ ﹾ‬ ‫ﻳﻞ ﰲ ﹴ‬
‫ﺭﺍﻭ‬ ‫ﺪﻳﻞ‪ :‬ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﹶﺟ ﹾﺮ ﹲﺡ ﹶﻭ ﹶﺗ ﹾﻌ ﹺﺪ ﹲ‬ ‫ﺍﳊﻜﻢ ﻋﻨﺪ ﺍﺟﺘﲈﻉ ﹶﺟ ﹾﺮﺡﹴ ﻭ ﹶﺗ ﹾﻌ ﹴ‬
‫ﺃﻣﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻬﲈ ﻓﺎﳉﻤﻊ ﹸﻣ ﹶﻘﺪﱠ ﻡ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﲪﻞ ﺍﳌﻄﻠﻖ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻋﲆ ﺍ ﹸﳌ ﹶﻘ ﱠﻴﺪ‪،‬‬
‫ﹶ‬
‫‪ar‬‬
‫ﹶﺎﻥ‬ ‫ﻭﺇﻥ ﱂ ﹸﻳ ﹾﻤﻜﻦ ﺍﳉﻤﻊ ﻓﻴﻨﻈﺮ ﰲ ﺍﻟﱰﺟﻴﺢ ﺑﺤﺴﺐ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭ ﹸﻳ ﹶﺮﺍ ﹶﻋﻰ ﹶ‬
‫ﺍﳉ ﹾﺮ ﹸﺡ ﺇ ﹶﺫﺍ ﻛ ﹶ‬ ‫ﹾ‬
‫ﺍﳉ ﹾﺮﺡ ﺍ ﹸﳌ ﹶﻔ ﱠﴪ‪.‬‬
‫ﻑ ﺑﺄﺳﺒﺎﺏ ﺍﳉﺮﺡ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭ ﹸﻳ ﹶﺴ ﱠﻤﻰ ﹶ‬ ‫ﻗﺪ ﹶﺑ ﱠﻴﻨﹶ ﹸﻪ ﹶﺇﻣﺎ ﹲﻡ ﹶﻋ ﹺ‬
‫ﺎﺭ ﹲ‬

‫***‬
‫‪h‬‬
‫‪az‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺍﻵﻳﺔ‪.٦ :‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻌﺒﺪ ﺍﷲ ﻫﻨﺎ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ‪.‬‬
‫)‪ (٣‬ﺑﻌﺾ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٢٤‬‬
‫‪X‬‬
 ‫\∏‪ãÄ]â’\;nue‬‬
‫\’‪Ïiâ’\;fi“’\;g]uê_d;ÀÁÖ¬i‬‬
‫ﺃﻥ ﻳﺘﻌﺮﻑ ﻋﲆ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ‪ ،‬ﻟﺬﺍ‬
‫ﳚﺪﹸ ﺭ ﺑﺪﺍﺭﺱ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﹾ‬ ‫ﹶﹾ‬

‫‪g‬‬
‫ﻧﺬﻛﹸﺮ ﺗﺮﲨﺔ ﻭﺟﻴﺰﺓ ﻟﻜﻞ ﻣﻨﻬﻢ‪ ،‬ﹺ‬
‫ﻭﺫﻛ ﹺﹾﺮ ﻛﺘﺎﺑﻪ‪.‬‬
‫‪ÍÑ]}e’\;‹]Ÿ¸\; zL‬‬

‫‪.e‬‬
‫ﹶ‬
‫ﺇﺳﲈﻋﻴﻞ‬ ‫ﺑﻦ‬
‫ﻭﺷﻴﺦ ﺍﳊﻔﺎﻅ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﹸﳏﻤﺪ ﹸ‬
‫ﹸ‬ ‫ﺍﺳﻤﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ :‬ﻫﻮ ﺇﻣﺎ ﹸﻡ ﺍﳌﺤﺪﱢ ﺛﲔ‪،‬‬
‫ﻱ‪.‬‬ ‫ﺍﳉ ﹾﻌ ﹺﻔ ﱡﻲ ﺍﻟ ﱡﺒﺨﹶ ﹺ‬
‫ﺎﺭ ﱡ‬
‫ﺑﻦ ﺍ ﹸﳌ ﹺ‬
‫ﻐﲑﺓ ﹸ‬ ‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﹺ‬
‫ﹺ‬
‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ :‬ﻭﻟﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑ ﹸﺒﺨﹶ ﹶﺎﺭ￯ ﺳﻨﺔ ‪١٩٤‬ﻫـ‪ ،‬ﻭﺍﺭﲢﻞ ﰲ ﻃﻠﺐ‬
‫)‪(١‬‬

‫ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺮﺣﻞ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﴫ‪ ،‬ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬

‫ﺷﻴﻮﺧﻪ‪ :‬ﺗﺘﻠﻤﺬ ﻋﲆ ﻳﺪ ﻣﺸﺎﻳﺦ ﻋﴫﻩ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﻣﻜﹺﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒ ﹾﻠ ﹺ‬
‫‪ar‬‬
‫ﺨ ﱡﻲ‪ ،‬ﻭ ﹶﻋ ﱡﲆ‬ ‫ﹶ‬ ‫ﹶ ﱡ ﹸ‬
‫ﺑﻦ ﹶﺣ ﹾﻨ ﹶﺒﻞ‪ ،‬ﻭﳛﻴﻰ ﺑﻦ ﹶﻣ ﹺﻌﲔ‪ ،‬ﻭﻏﲑﻫﻢ ﻛﺜﲑ‪.‬‬ ‫ﺪﻳﻨﻲ‪ ،‬ﻭﺃﲪﺪ ﹸ‬
‫ﹺ‬
‫ﺑﻦ ﺍ ﹶﳌ ﱢ‬ ‫ﹸ‬
‫ﻱ‪ ،‬ﹶﻭ ﹶﺃ ﹸﺑﻮ ﹶﺣﺎﺗﹺﻢﹴ‪ ،‬ﹶﻭ ﹶﺃ ﹸﺑﻮ‬ ‫ﺧﻠﻖ ﻛﹶﺜﹺﲑ‪ ،‬ﹺﻣﻨﹾﻬﻢ‪ :‬ﹶﺃ ﺑﻮ ﹺﻋﻴﺴﻰ ﱢ ﹺ ﹺ‬
‫ﺍﻟﱰﻣﺬ ﱡ‬ ‫ﹾ‬ ‫ﹸ ﹾﹶ‬ ‫ﺗﻼﻣﻴﺬﻩ‪ :‬ﹶﺭ ﹶﻭ￯ ﹶﻋ ﹾﻨ ﹸﻪ ﹲ ﹾ ﹲ ﹸ‬
‫ﻒ‬ ‫ﺑﻦ ﹸﻳ ﹾﻮ ﹸﺳ ﹶ‬‫ﳏ ﱠﻤﺪﹸ ﹸ‬ ‫ﺎﻕ ﹺ‬
‫ﺑﻦ ﹸﺧ ﹶﺰ ﹾﻳ ﹶﻤ ﹶﺔ‪ ،‬ﹶﻭ ﹸ ﹶ‬ ‫ﺑﻦ ﺇﹺ ﹾﺳ ﹶﺤ ﹶ‬ ‫ﺑﻦ ﹶﺃ ﹺﰊ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ‪ ،‬ﹶﻭ ﹶﺃ ﹸﺑﻮ ﹶﺑﻜ ﹴﹾﺮ ﹸ ﹶ‬
‫ﳏ ﱠﻤﺪﹸ ﹸ‬ ‫ﹶﺑﻜ ﹴﹾﺮ ﹸ‬
‫ﺤﻴﺢﹺ « ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫ﺍﻟﻔﺮﺑ ﹺﺮﻱ »ﺃﺷﻬﺮ ﺭﻭﺍﺓ »ﺍﻟﺼ ﹺ‬ ‫ﹺ‬
‫ﱠ‬ ‫ﹶﹾ ﱡ‬
‫‪h‬‬
‫ﻣﻨﺰﻟﺘﻪ ﻭﻓﻀﻠﻪ‪ :‬ﺃﳍﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﻔﻆ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﹶﺻﺒﹺ ﱞﻲ ﰲ ﺍﻟ ﹸﻜﺘﱠﺎﺏ ﱂ ﻳﺘﺠﺎﻭﺯ‬
‫ﻋﻤﺮﻩ ﻋﴩ ﺳﻨﲔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﺃﻧﱠﻪ ﻛﺎﻥ ﻳﻨﻈﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ﻓﻴﺤﻔﻈﻪ ﻣﻦ ﻧﻈﺮﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫‪az‬‬

‫ﳚ ﹶﺎﺭ￯ ﰲ ﺣﻔﻆ ﺍﳊﺪﻳﺚ ﺳﻨﺪﹰ ﺍ ﻣﻊ ﲤﻴﻴﺰﻩ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺴﻘﻴﻢ‪.‬‬ ‫ﻭﻛﺎﻥ ﻻ ﹸ ﹶ‬

‫ﺎﺀ ﺇﹺ ﹶﱃ ﺍ ﹾﻟ ﹸﺒﺨﹶ ﹺ‬ ‫ﹺ‬ ‫ﻭﻥ ﺍ ﹾﻟ ﹶﻘ ﱠﺼ ﹸﺎﺭ‪ :‬ﹶﺭ ﹶﺃ ﹾﻳ ﹸ‬
‫ﻱ‬
‫ﺎﺭ ﱢ‬ ‫ﺖ ﹸﻣ ﹾﺴﻠ ﹶﻢ ﹾﺑ ﹶﻦ ﺍﻟـ ﹶﹾﺤ ﱠﺠﺎﺝﹺ ﹶﺟ ﹶ‬ ‫ﲪﺪﹸ ﹶ‬
‫ﲪﺪﹸ ﹾﺑ ﹸﻦ ﹶ ﹾ‬ ‫ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹾ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﲔ ﹶﻋ ﹾﻴﻨﹶ ﹾﻴ ﹺﻪ ﻭﻗﺎﻝ‪ :‬ﺩﻋﻨﻲ ﹸﺃ ﹶﻗ ﱢﺒ ﹶﻞ ﹺﺭ ﹾﺟ ﹶﻠ ﹾﻴ ﹶ‬
‫ﲔ‪،‬‬ ‫ﻚ ﹶﻳﺎ ﹸﺃ ﹾﺳﺘﹶﺎ ﹶﺫ ﹾﺍﻷﹸ ﹾﺳﺘﹶﺎﺫ ﹶ‬
‫ﻳﻦ‪ ،‬ﹶﻭ ﹶﺳ ﱢﻴﺪﹶ ﺍﻟـ ﹸﹾﻤ ﹶﺤﺪﱢ ﺛ ﹶ‬ ‫ﹶﻓ ﹶﻘ ﱠﺒ ﹶﻞ ﹶﺑ ﹾ ﹶ‬
‫)‪ (١‬ﻣﺪﻳﻨﺔ ﻗﺪﻳﻤﺔ ﺗﻘﻊ ﺣﺎﻟ ﹰﻴﺎ ﰲ ﲨﻬﻮﺭﻳﺔ ﺃﻭﺯﺑﻜﺴﺘﺎﻥ‪.‬‬
‫‪‬‬ ‫‪٢٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺲ ﹶﻓ ﹶﺬﻛ ﹶﹶﺮ ﹶﻟ ﹸﻪ ﹺﻋ ﱠﻠ ﹶﺘ ﹸﻪ ﹶﻓ ﹶﻠ ﱠﲈ‬ ‫ﻳﺚ ﹶﻛ ﱠﻔ ﹶﺎﺭ ﹺﺓ ﺍﻟـ ﹶﹾﻤ ﹾﺠﻠﹺ ﹺ‬
‫ﻳﺚ ﹺﰲ ﹺﻋ ﹶﻠﻠﹺ ﹺﻪ‪ ،‬ﹸﺛﻢ ﺳ ﹶﺄ ﹶﻟﻪ ﻋﻦ ﺣ ﹺﺪ ﹺ‬
‫ﱠ ﹶ ﹸ ﹶ ﹾ ﹶ‬
‫ﺍﳊ ﹺﺪ ﹺ‬ ‫ﻴﺐ ﹶ‬ ‫ﹶﻭ ﹶﻃﺒﹺ ﹶ‬
‫ﻚ« ‪.‬‬
‫)‪(١‬‬
‫ﺎﺳﺪﹲ ‪ ،‬ﹶﻭ ﹶﺃ ﹾﺷ ﹶﻬﺪﹸ ﹶﺃ ﹾﻥ ﹶﻟ ﹾﻴ ﹶﺲ ﹺﰲ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹺﻣ ﹾﺜ ﹸﻠ ﹶ‬
‫ﻚ ﺇﹺ ﱠﻻ ﺣ ﹺ‬
‫ﹶ‬ ‫ﹶﻓ ﹶﺮ ﹶﻍ ﹶﻗ ﹶﺎﻝ ﹸﻣ ﹾﺴﻠﹺ ﹲﻢ ﹶﻻ ﹸﻳ ﹾﺒ ﹺﻐ ﹸﻀ ﹶ‬
‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺏ‪» :‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ«‪ ،‬ﻭﻫﻮ ﺃﺟﻞ ﻛﺘﺒﻪ ﻧﻔ ﹰﻌﺎ‪،‬‬
‫ﻭﺃﻋﻼﻫﺎ ﺷﺄﻧﹰﺎ‪ ،‬ﻭ »ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ«‪ ،‬ﻭ »ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ«‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬

‫‪g‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻋﲆ ﲨﻊ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪،‬‬
‫ﱡ‬ ‫ﹸﻧ ﹾﺒ ﹶﺬﺓ ﻋﻦ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻗﺘﴫ‬
‫ﻭﺳﻨﹶﻨ ﹺ ﹺﻪ‬
‫ﻭﺳﻤﻰ ﻛﺘﺎﺑﻪ‪» :‬ﺍﳉﺎﻣﻊ ﺍ ﹸﳌ ﹾﺴﻨﹶﺪ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﴫ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪ ،‬ﹸ‬
‫ﱠ‬

‫‪.e‬‬
‫ﻭﺃﻳﺎﻣﻪ« ﻭﻣﻌﻨﻰ »ﺍﳉﺎﻣﻊ« ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﺘﻤﻞ ﻋﲆ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳊﺪﻳﺚ ﺍﻟﺜﲈﻧﻴﺔ ﻭﻫﻲ‪:‬‬
‫‪٢‬ـ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ‪،‬‬ ‫‪١‬ـ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻌﻘﺎﺋﺪ‪،‬‬
‫‪٤‬ـ ﺍﻵﺩﺍﺏ‪،‬‬ ‫‪٣‬ـ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻔﻀﺎﺋﻞ‪،‬‬
‫‪٦‬ـ ﺍﻟﺸﲈﺋﻞ‪،‬‬ ‫‪٥‬ـ ﺍﻟﺮﻗﺎﺋﻖ‪،‬‬
‫‪ar‬‬
‫‪٨‬ـ ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫‪٧‬ـ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪،‬‬
‫ﻣﻨﺰﻟﺘﻪ‪:‬‬
‫ﻭﻫﻮ ﺃﻭﻝ ﻣﺼﻨﻒ ﰲ ﺍﻟﺼﺤﻴﺢ ﺍ ﹸﳌ ﹶﺠ ﱠﺮﺩ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻮﻋﺐ ﰲ ﻛﺘﺎﺑﻪ ﻛﻞ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻋﺪﺩ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﳌﻜﺮﺭ ‪ ٧٥٦٠‬ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﻭﺑﻐﲑ ﺍﳌﻜﺮﺭ ‪٢٦٠٠‬‬
‫‪h‬‬
‫ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﻭﻗﻴﻞ ﰲ ﻋﺪﺩ ﺃﺣﺎﺩﻳﺜﻪ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﹸﻮﰲ ﻟﻴﻠﺔ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻋﺎﻡ ﺳﺘﺔ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ )‪٢٥٦‬ﻫـ( ﻋﻦ ﺍﺛﻨﺘﲔ‬ ‫ﻭﻓﺎﺗﻪ‪ :‬ﺗ ﹺ ﱠ‬
‫ﻭﺳﺘﲔ ﺳﻨﺔ )‪ ،(٦٢‬ﻭﱂ ﹸﻳﻨ ﹺ‬
‫ﹾﺠﺐ ﻭﻟﺪﹰ ﺍ ﹶﺫﻛ ﹰﹶﺮﺍ‪.‬‬
‫‪az‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ »ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ«‪) :‬ﺻـ‪.(١١٣ :‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٢٦‬‬
‫‪X‬‬
 ‫‪U€÷âŸ;‹]Ÿ¸\; zM‬‬
‫ﺑﻦ ﹶ‬
‫ﺍﳊ ﱠﺠﺎﺝ‬ ‫ﹺ‬
‫ﺍﺳﻤﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ :‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﺣﺎﻓﻆ ﺍﳊﻔﺎﻅ ﺃﺑﻮ ﺍﳊﺴﲔ ﹸﻣ ﹾﺴﻠﻢ ﹸ‬
‫ﻱ ‪.‬‬
‫)‪(١‬‬
‫ﻱ ﺍﻟﻨﱠ ﹾﻴ ﹶﺴﺎ ﹸﺑ ﹺ‬
‫ﻮﺭ ﱡ‬ ‫ﺍﻟ ﹸﻘ ﹶﺸ ﹾ ﹺﲑ ﱡ‬
‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ :‬ﹸﻭﻟﹺﺪﹶ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻣﺎﺋﺘﲔ )‪٢٠٤‬ﻫـ(‪ ،‬ﻭﻃﻠﺐ ﺍﳊﺪﻳﺚ‬

‫‪g‬‬
‫ﻭﺭ ﹶﺣ ﹶﻞ ﰲ ﹶﻃ ﹶﻠﺒﹺ ﹺﻪ ﺇﱃ ﲨﻴﻊ ﹸﳏﹶﺪﱢ ﺛﻲ ﺍﻷﻣﺼﺎﺭ ﰲ ﻋﴫﻩ‪ ،‬ﻓﺮﺣﻞ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪،‬‬ ‫ﺻﻐﲑﺍ‪ ،‬ﹶ‬ ‫ﹰ‬
‫ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﴫ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬

‫‪.e‬‬
‫ﺎﺭﻱ‪،‬‬
‫ﺑﻦ ﹶﺣﻨﹾ ﹶﺒﻞ‪ ،‬ﻭﺍﻟ ﹸﺒﺨﹶ ﱢ‬‫ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻭﺃﲪﺪﹶ ﹺ‬ ‫ﺍﳊﺪﻳﺚ ﻋﻦ ﹸﻗ ﹶﺘ ﹾﻴ ﹶﺒﺔ ﹺ‬ ‫ﹶ‬ ‫ﺷﻴﻮﺧﻪ‪ :‬ﹶﺗ ﹶﻠ ﱠﻘﻰ‬
‫ﻛﺜﲑﺍ‪ ،‬ﻭﻏﲑﻫﻢ ﻛﺜﲑ‪.‬‬ ‫ﻭﺗﺄﺛﺮ ﺑﻪ ﹰ‬
‫ﳏ ﱠﻤﺪ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻦ ﹸ ﹶ‬‫ﺇﺑﺮﺍﻫﻴﻢ ﹸ‬
‫ﹸ‬ ‫ﺗﻼﻣﻴﺬﻩ‪ :‬ﺭﻭ￯ ﻋﻨﻪ ﹶﺧ ﹾﻠ ﹲﻖ ﻛﹶﺜﹺﲑﻭﻥ؛ ﻣﻨﻬﻢ‬
‫»ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ«‪ ،‬ﱢ ﹺ‬
‫ﺬﻱ‪ ،‬ﻭﻏﲑﳘﺎ ﻛﺜﲑ‪.‬‬ ‫ﻭﺍﻟﱰﻣ ﱡ‬ ‫ﹾ‬
‫‪ar‬‬
‫ﻣﻨﺰﻟﺘﻪ ﻭﻓﻀﻠﻪ‪ :‬ﺃﲨﻌﻮﺍ ﻋﲆ ﺇﻣﺎﻣﺘﻪ‪ ،‬ﻭ ﹸﻋ ﹸﻠ ﱢﻮ ﻣﺮﺗﺒﺘﻪ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ ﺍﺑﻦ ﺳﻠﻤﺔ‪:‬‬
‫ﺑﻦ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺭﺃﻳﺖ ﺃﺑﺎ ﺯ ﹾﹸﺭ ﹶﻋ ﹶﺔ‪ ،‬ﹶ‬
‫ﺍﳊ ﱠﺠﺎﺝﹺ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﻴﺢ ﻋﲆ‬ ‫ﻭﺃ ﹶﺑﺎ ﹶﺣﺎﺗ ﹴﻢ ﹸﻳ ﹶﻘﺪﱢ ﹶﻣﺎﻥ ﹸﻣ ﹾﺴﻠ ﹶﻢ ﹶ‬
‫ﺎﻙ ﺍﷲﹸ‬ ‫ﻮﺭ ﹸﳌ ﹾﺴﻠﹺﻢﹴ‪ :‬ﻟﻦ ﹸﻧ ﹾﻌﺪﹶ ﹶﻡ ﹶ‬
‫ﺍﳋ ﹶﲑ ﻣﺎ ﺃﺑ ﹶﻘ ﹶ‬ ‫ﺑﻦ ﹶﻣﻨ ﹸﹾﺼ ﹴ‬
‫ﺇﺳﺤﺎﻕ ﹸ‬ ‫ﹸ‬ ‫ﻣﺸﺎﻳﺦ ﻋﴫﳘﺎ‪ ،‬ﻭﻗﺎﻝ‬
‫ﲔ‪.‬‬ ‫ﹺﹺ‬
‫ﻟﻠﻤ ﹾﺴﻠﻤ ﹶ‬
‫ﹸ‬
‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﹶﺃ ﱠﻟ ﹶ‬
‫‪h‬‬
‫»ﺍﻟﻮ ﹾﺣﺪﹶ ﺍﻥ«‪ ،‬ﻭ‬
‫ﻒ ﹸﻛ ﹸﺘ ﹰﺒﺎ ﻛﺜﲑﺓ؛ ﻣﻨﻬﺎ‪ :‬ﻛﺘﺎﺑﻪ »ﺍﻟﺼﺤﻴﺢ«‪ ،‬ﻭﻛﺘﺎﺏ ﹸ‬
‫»ﺍﻟﺘﻤﻴﻴﺰ«‪ ،‬ﻭ»ﺍﻷﺳﲈﺀ ﻭﺍﻟﻜﻨﻰ«‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺳﻤﻰ ﻣﺴﻠﻢ ﻛﺘﺎﺑﻪ‪» :‬ﺍ ﹸﳌ ﹾﺴﻨﹶﺪ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﴫ ﻣﻦ‬ ‫ﹸﻧ ﹾﺒ ﹶﺬﺓ ﻋﻦ ﻛﺘﺎﺑﻪ ﺍﻟﺼﺤﻴﺢ‪ :‬ﱠ‬
‫‪az‬‬

‫ﺍﻟﺴﻨﻦ ﺑﻨﻘﻞ ﺍﻟﻌﺪﻝ ﻋﻦ ﺍﻟﻌﺪﻝ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﷺ«‪ ،‬ﻭ ﹸﻳ ﹶﻌﺪﱡ ﻛﺘﺎﺑﻪ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻱ ﺑﺠﻤﻊ ﹸﻃ ﹸﺮ ﹺﻕ ﺍﳊﺪﻳﺚ‬ ‫ﺎﺭ ﱢ‬ ‫ﺑﻌﺪ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ«‪ ،‬ﱠﺇﻻ ﹶﺃ ﱠﻥ ﹸﻣ ﹾﺴﻠﹺ ﹰﲈ ﹾﺍﻫﺘ ﱠﹶﻢ ﹶ‬
‫ﺩﻭﻥ ﺍﻟ ﹸﺒﺨﹶ ﹺ‬
‫ﻓﺴ ﹸﻬ ﹶﻞ ﺗﻨﺎﻭﻟﻪ‪ ،‬ﺑﺨﻼﻑ‬ ‫ﹺ‬
‫ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﺑﺄﺳﺎﻧﻴﺪﻩ ﺍﳌﺘﻌﺪﺩﺓ‪ ،‬ﻭﺃﻟﻔﺎﻇﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﹶ‬
‫)‪ (١‬ﺇﻗﻠﻴﻢ ﻣﻦ ﺃﻗﺎﻟﻴﻢ ﹸﺧ ﹶﺮ ﹶﺍﺳﺎﻥ ﻗﺪﻳ ﹰﲈ ﻭﻫﻲ ﺍﻵﻥ ﰲ ﲨﻬﻮﺭﻳﺔ ﺇﻳﺮﺍﻥ‪.‬‬
‫‪‬‬ ‫‪٢٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺎﺭﻱ‪ ،‬ﻓﺈﻧﱠﻪ ﹶﻓ ﱠﺮ ﹶﻗﻬﺎ ﰲ ﺍﻷﺑﻮﺍﺏ ﺑﺴﺒﺐ ﺍﺳﺘﻨﺒﺎﻃﻪ ﺍﻷﺣﻜﺎﻡ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻭﺭﺩ ﻣﻨﻬﺎ ﰲ‬
‫ﺍﻟ ﹸﺒﺨﹶ ﱢ‬
‫ﻣﻈﻨﺘﻪ‪ ،‬ﻭﺃﻋﻈﻢ ﻟﻪ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻋﺪﺩ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺎﳌﻜﺮﺭ ﺩﻭﻥ ﺍﳌﺘﺎﺑﻌﺎﺕ‬
‫ﻭﺍﻟﺸﻮﺍﻫﺪ ‪ ٥٧٧٠‬ﺣﺪﻳﺜـﹰﺎ ﻭﺑﺎﳌﺘﺎﺑﻌﺎﺕ ﻭﺍﻟﺸﻮﺍﻫﺪ ‪ ٧٣٩٥‬ﺣﺪﻳﺜـﹰﺎ ﻭﻋﺪﺩ ﺃﺣﺎﺩﻳﺜﻪ‬
‫ﻣﻦ ﺩﻭﻥ ﺍﳌﻜﺮﺭ ‪ ٣٠٣٣‬ﺣﺪﻳﺚ‪.‬‬

‫‪g‬‬
‫ﻭﻓﺎﺗﻪ‪ :‬ﺗﻮﰱ ﺑﻨﻴﺴﺎﺑﻮﺭ ﺳﻨﺔ ﺇﺣﺪ￯ ﻭﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ )‪٢٦١‬ﻫـ( ﻋﻦ ﺳﺒﻌﺔ ﻭﲬﺴﲔ‬
‫ﻋﺎﻣﺎ‪.‬‬
‫)‪ (٥٧‬ﹰ‬
‫‪UÄÂ\Ä;Êd^; zN‬‬
‫ﹶﺎﲏ ‪.‬‬
‫)‪(١‬‬
‫ﺠ ﹾﺴﺘ ﹺ ﱡ‬
‫ﺍﻟﺴ ﹺ‬
‫ﻱ ﱢ‬
‫ﻭﺭ ﹶﺣ ﹶﻞ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﹺ‬

‫‪.e‬‬
‫ﺇﺳ ﹶﺤﺎﻕ ﺍﻷﹶﺯﹾﺩ ﱡ‬ ‫ﺍﺳﻤﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ :‬ﻫﻮ ﺳﻠﻴﲈﻥ ﺑﻦ ﹾ‬
‫ﺍﻷﺷ ﹶﻌﺚ ﺑﻦ ﹾ‬
‫ﹺ‬
‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ :‬ﹸﻭﻟﺪﹶ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﻣﺎﺋﺘﲔ )‪٢٠٢‬ﻫـ(‪ ،‬ﹶ‬
‫ﻭﺧ ﹶﺮ ﹶﺍﺳﺎﻥ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻛﺘﺐ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﴫ‪ ،‬ﹸ‬
‫ﺷﻴﻮﺧﻪ‪ :‬ﺃﺧﺬ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺸﺎﻳﺦ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻣﺴﻠﻢ‪ ،‬ﻛﺄﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﳛﻴﻰ‬
‫‪ar‬‬
‫ﻭﺧ ﹾﻠ ﹴﻖ ﻛﺜﲑﻳﻦ‪.‬‬
‫ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭ ﹸﻗ ﹶﺘ ﹾﻴ ﹶﺒﺔ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﹶ‬
‫ﺗﻼﻣﻴﺬﻩ‪ :‬ﺭﻭ￯ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﺒﺪﺍﷲ‪ ،‬ﹶ ﹺ‬
‫ﻮﻋﻴﺴﻰ ﱢ ﹺ ﹺ‬
‫ﻱ‪ ،‬ﻭﺃﺑﻮﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﺍﻟﱰﻣﺬ ﱡ‬‫ﹾ‬ ‫ﻭﺃ ﹸﺑ ﹾ ﹶ‬
‫ﺍﻟﻨ ﹶﱠﺴﺎﺋﹺ ﱡﻲ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﹺ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻭﺻﻔﻮﻩ ﺑﺎﳊﻔﻆ ﺍﻟﺘﱠﺎﻡ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﻓﺮ‪،‬‬ ‫ﻣﻨﺰﻟﺘﻪ ﻭﻓﻀﻠﻪ‪ :‬ﺃ ﹾﺛﻨﹶﻰ ﺍﻟ ﹸﻌ ﹸ‬
‫ﻠﲈﺀ‬
‫ﻭﺍﻟ ﹶﻔﻬﻢ ﺍﻟ ﱠﺜ ﹺ‬
‫‪h‬‬
‫ﺎﻗﺐ ﰲ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ‪.‬‬ ‫ﹾ‬
‫»ﺍﻟﺴﻨﹶﻦ«‪» ،‬ﻭﺍﳌﺮﺍﺳﻴﻞ«‪» ،‬ﻭﺍﻟﺒﻌﺚ«‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﱠﻒ ﻛﺘﺎﺏ ﱡ‬ ‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﹶﺻﻨ ﹶ‬
‫»ﺍﻟﺴﻨﹶﻦ«‪» :‬ﻭﻟﻌﻞ ﻋﺪﺩ ﺍﻟﺬﻱ‬ ‫ﹸﻧ ﹾﺒ ﹶﺬﺓ ﻋﻦ ﻛﺘﺎﺑﻪ »ﺍﻟﺴﻨﻦ«‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻛﺘﺎﺑﻪ ﱡ‬
‫‪az‬‬

‫ﰲ ﻛﺘﺎﰊ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ )‪ ،(٤٨٠٠‬ﻭﻧﺤﻮ )‪ (٦٠٠‬ﺣﺪﻳﺚ ﻣﻦ ﺍﳌﺮﺍﺳﻴﻞ‪ ،‬ﻭﻟﻜﻦ‬

‫ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻄﺒﻌﺎﺕ ﺍﳊﺎﻟﻴﺔ ﻟﻠﺴﻨﻦ ﻳﻘﻞ ﻋﻦ ﳎﻤﻮﻉ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺑﺄﻛﺜﺮ ﻣﻦ )‪(١٠٠‬‬
‫ﻭﻛﺎﻥ ﻋﻠﲈﺀ ﺍﳊﺪﻳﺚ ﹶﻗ ﹾﺒ ﹶﻞ ﺃﰊ ﺩﺍﻭﺩ ﻗﺪ ﹶﺻﻨﱠ ﹸﻔﻮﺍ‬
‫ﹶ‬ ‫ﺣﺪﻳﺚ ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻄﺒﺎﻋﺔ‪،‬‬
‫)‪ (١‬ﺇﻗﻠﻴﻢ ﻋﻈﻴﻢ ﻗﺮﻳﺐ ﻣﻦ ﹸﺧ ﹶﺮ ﹶﺍﺳﺎﻥ‪ .‬ﻭﻫﻲ ﺣﺎﻟ ﹰﻴﺎ ﺿﻤﻦ ﺩﻭﻟﺔ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٢٨‬‬
‫‪X‬‬
 ‫ﻗﺼﺼﺎ‪،‬‬
‫ﹰ‬ ‫ﺃﺧﺒﺎﺭﺍ ﺃﻭ‬
‫ﹰ‬ ‫ﺍﳉﻮﺍﻣﻊ ﻭﺍﳌﺴﺎﻧﻴﺪ‪ ،‬ﻓﺠﻤﻌﺖ ﻛﺘﺒﻬﻢ ﺇﱃ ﺍﻟﺴﻨﻦ ﻭﺍﻷﺣﻜﺎﻡ‬
‫ﻭﻣﻮﺍﻋﻆ ﻭﺃﺩ ﹰﺑﺎ‪ ،‬ﻓﻠﻢ ﹶﻳ ﹾﻘ ﹺﺼﺪ ﹶﺃ ﹶﺣﺪﹲ ﻣﻨﻬﻢ ﺇﻓﺮﺍﺩ ﺳﻨﻦ ﺍﻷﺣﻜﺎﻡ ﺣﺘﻰ ﺟﺎﺀ ﺍﻹﻣﺎ ﹸﻡ ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ‪ ،‬ﻓﻌﻤﻞ ﻋﲆ ﲨﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﺗﻔﻖ ﻟﻪ ﻣﺎ ﱂ ﻳﺘﻔﻖ‬
‫ﻟﻐﲑﻩ‪ ،‬ﻭﻋﺮﺽ ﻛﺘﺎﺑﻪ ﻋﲆ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻓﺎﺳﺘﺠﺎﺩﻩ‪ ،‬ﻭﺍﺳﺘﺤﺴﻨﻪ‪ ،‬ﻭﻋﺪﺩ‬

‫‪g‬‬
‫ﻛﺘﺒﻪ‪ ٣٥ :‬ﻛﺘﺎ ﹰﺑﺎ‪ ،‬ﻭﻋﺪﺩ ﺃﺑﻮﺍﺑﻪ‪ ١٨٧١ :‬ﺑﺎ ﹰﺑﺎ‪.‬‬
‫ﹴ‬
‫ﲬﺲ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ )‪٢٧٥‬ﻫـ( ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻋﻈﻢ ﻟﻪ‬ ‫ﻭﻓﺎﺗﻪ‪ :‬ﺗﻮﰱ ﺑﺎﻟﺒﴫﺓ ﺳﻨﺔ‬
‫ﺍﳌﺜﻮﺑﺔ ﻭﺍﳉﺰﺍﺀ‪.‬‬

‫ﳏ ﱠﻤﺪﹸ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﹶﺳ ﹾﻮ ﹶﺭﺓ ﺍﺑﻦ‬

‫ﻭﺳ ﹺﻤ ﹶﻊ ﹶﺧ ﹾﻠ ﹰﻘﺎ ﻛﹶﺜﹺ ﹰﲑﺍ‬

‫‪.e‬‬
‫ﺍﺳﻤﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ :‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻴﺴﻰ ﹸ ﹶ‬

‫ﹺ ﹺ )‪(١‬‬
‫ﺍﻟﻀﺤﺎﻙ ﺍﻟﺴ ﹶﻠﻤﻲ ﱢ ﹺ ﹺ‬
‫ﺍﻟﱰﻣﺬ ﱡ‬
‫ﻱ‪.‬‬ ‫ﱡ ﹼ ﹾ‬
‫ﹺ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﱠ ﹶ‬
‫‪łđ ; zO‬‬
‫\’‪UÍć ÉŽŸŽ2‬‬
‫‪ar‬‬
‫ﺑﱰﻣﺬ ‪ ،‬ﻭﻃﺎﻑ ﺍﻟﺒﻼﺩ‪ ،‬ﹶ‬ ‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ :‬ﹸﻭﻟﺪﹶ ﺳﻨﺔ ‪ ٢٠٩‬ﻫـ ﹾ‬
‫ﺍﳋﺮﺍﺳﺎﻧﻴﲔ‪ ،‬ﹺ‬
‫ﻭﺍﳊ ﹶﺠ ﹺ‬
‫ﺎﺯﻳﲔ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻣﻦ ﹸ ﹶ‬
‫ﺷﻴﻮﺧﻪ‪ :‬ﹶﺗ ﹶﻠ ﱠﻘﻰ ﺍﳊﺪﻳﺚ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻣﺜﻞ‪ :‬ﹸﻗ ﹶﺘ ﹾﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ‪،‬‬
‫ﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺇﺳﲈﻋﻴﻞ ﺍﻟ ﹸﺒﺨﹶ ﹺ‬
‫ﺎﺭ ﹼ‬
‫ﺗﻼﻣﻴﺬﻩ‪ :‬ﺗﺘﻠﻤﺬ ﻋﲆ ﻳﺪﻳﻪ ﹶﺧ ﹾﻠ ﹲﻖ ﻛﺜﲑﻭﻥ؛ ﻣﻨﻬﻢ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﺒﻮﺏ‬
‫‪h‬‬
‫ﹺ‬
‫ﺐ‬‫ﺑﻦ ﹸﻛ ﹶﻠ ﹾﻴ ﹴ‬ ‫ﺑﻦ ﹶﺃ ﹾ ﹶ‬
‫ﲪﺪﹶ ﺍﻟﻨ ﹶﱠﺴﻔ ﱡﻲ‪ ،‬ﹶﻭ ﹶﺍﳍ ﹾﻴ ﹶﺜ ﹸﻢ ﹸ‬ ‫ﳏ ﱠﻤﺪﹸ ﹸ‬ ‫ﻮﰊ‪ ،‬ﺭﺍﻭﻱ ﺍﳉﺎﻣﻊ ﻋﻨﻪ‪ ،‬ﹶﻭ ﹶﺃ ﹸﺑﻮ ﹶﺟ ﹾﻌ ﹶﻔ ﹴﺮ ﹸ ﹶ‬ ‫ﺍ ﹶﳌ ﹾﺤ ﹸﺒ ﹺ ﹼ‬
‫)ﺍﻟﺸ ﹶﲈﺋﹺﻞ( ﹶﻋﻨﹾ ﹸﻪ‪ ،‬ﹶ‬
‫ﻭﺁﺧ ﹸﺮ ﹾﻭ ﹶﻥ‪.‬‬ ‫ﺍﳊﺎﻓﹺ ﹸﻆ‪ ،‬ﹶﺭ ﹺﺍﻭﻱ ﱠ‬
‫ﺎﳾ ﹶ‬ ‫ﱠ ﹺ‬
‫ﺍﻟﺸ ﱡ‬
‫‪az‬‬

‫ﻣﻨﺰﻟﺘﻪ ﻭﻓﻀﻠﻪ‪ :‬ﺍﺗﻔﻘﻮﺍ ﻋﲆ ﺇﻣﺎﻣﺘﻪ‪ ،‬ﻭ ﹸﻋ ﹸﻠ ﱢﻮ ﻣﻨﺰﻟﺘﻪ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ »ﺍﻟﺜﻘﺎﺕ«‪،‬‬
‫ﱠـﻒ‪ ،‬ﻭﺣﻔــﻆ‪ ،‬ﻭﺫﺍﻛﺮ‪ .‬ﻭﻗــﺎﻝ ﺃﺑﻮ ﻳﻌﲇ ﺍﳋﻠﻴﲇ‪ :‬ﺛﻘﺔ‬ ‫ﻭﺻﻨ ﹶ‬ ‫ﲨ ﹶﻊ‪ ،‬ﹶ‬
‫ﻓﻘــﺎﻝ‪ :‬ﻛــﺎﻥ ﳑﻦ ﹶ ﹶ‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻮﻥ ﻣﻦ ﺇﻗﻠﻴﻢ ﺗﺎﺑﻊ ﹸﳋ ﹶﺮ ﹶﺍﺳﺎﻥ ﺗﺘﺒﻊ ﺣﺎﻟ ﹰﻴﺎ‪ :‬ﲨﻬﻮﺭﻳﺔ ﺃﻭﺯﺑﻜﺴﺘﺎﻥ‪.‬‬
‫)‪ (١‬ﻣﺪﻳﻨﺔ ﻋﲆ ﳖﺮ ﹶﺟ ﹾﻴ ﹸﺤ ﹶ‬
‫‪‬‬ ‫‪٢٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻟﻪ ﺗﺼﺎﻧﻴﻒ ﻛﺜﲑﺓ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﺟ ﱡﻠﻬﺎ‪ :‬ﻛﺘﺎﺏ »ﺍﳉﺎﻣﻊ«‪،‬‬
‫ﺍﳌﻌﺮﻭﻑ ﺑـ »ﺳﻨﻦ ﺍﻟﱰﻣﺬﻱ«‪ ،‬ﻭﻛﺘﺎﺏ‪» :‬ﺍﻟﻌﻠﻞ ﺍﻟﻜﺒﲑ« ﻟﻪ‪.‬‬
‫ﹸﻧ ﹾﺒ ﹶﺬﺓ ﻋﻦ ﻛﺘﺎﺑﻪ »ﺍﳉﺎﻣﻊ«‪ :‬ﹸﻳ ﹶﻌﺪﱡ ﻛﺘﺎﺏ ﺍﻟﱰﻣﺬﻱ ﺍ ﹸﳌ ﹶﺴ ﱠﻤﻰ »ﺳﻨﻦ ﺍﻟﱰﻣﺬﻱ«‪ ،‬ﺃﻭ‬
‫ﺗﻜﺮﺍﺭﺍ‪ ،‬ﻭﻓﻴﻪ‬‫ﹰ‬ ‫ﺍﻟﱰﻣﺬﻱ« ﺃﺣﺴﻦ ﺍﻟﻜﺘﺐ ﺗﺮﺗﻴ ﹰﺒﺎ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺃﻗﻠﻬﺎ‬ ‫ﱢ‬ ‫»ﺟﺎﻣﻊ‬

‫‪g‬‬
‫ﻓﻤ ﹾﻦ ﹶﺑ ﹾﻌﺪﹶ ﻫﻢ‪ ،‬ﻭﻭﺟﻮﻩ‬ ‫ﻣﺎ ﻟﻴﺲ ﰲ ﻏﲑﻩ ﻣﻦ ﺫﻛﺮ ﻣﺬﺍﻫﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﹶ‬
‫ﻳﺐ‪ ،‬ﻭﻓﻴﻪ ﹶﺟ ﹾﺮ ﹲﺡ‬ ‫ﻭﺍﳊ ﹶﺴﻦ‪ ،‬ﻭﺍﻟﻐ ﹺﹶﺮ ﹺ‬ ‫ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﻧﻮﺍﻉ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﹶ‬
‫»ﺍﻟﻌ ﹶﻠﻞ« ﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﺤﺪﻳﺚ‬ ‫ﻳﻞ‪ ،‬ﻭﰲ ﺁﺧﺮﻩ ﻛﺘﺎﺏ ﹺ‬ ‫ﻭ ﹶﺗ ﹾﻌ ﹺﺪ ﹲ‬

‫‪.e‬‬
‫ﺍﳊﺴﻦ ﻟﻐﲑﻩ ﺣﺴﺒﲈ ﹶﻃ ﱠﺒ ﹶﻘﻪ ﰲ ﺧﻼﻝ »ﺟﺎﻣﻌﻪ«‪ ،‬ﻭﺗﻜ ﱠﻠﻢ ﻋﲆ ﻋﻠﻞ ﺍﳊﺪﻳﺚ ﺍﳋﻔﻴﺔ‪،‬‬

‫ﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﹶﻓ ﹶﻌ ﹶﺮ ﹾﺿ ﹸﺘ ﹸﻪ ﻋﲆ ﻋﻠﲈﺀ ﺍﳊﺠﺎﺯ ﹶﻓ ﹶﺮ ﹸﺿﻮﺍ ﺑﻪ‪،‬‬

‫ﻭﻋﺮﺿﺘﻪ ﻋﲆ ﻋﻠﲈﺀ ﺍﻟﻌﺮﺍﻕ ﹶﻓ ﹶﺮ ﹸﺿﻮﺍ ﺑﻪ‪ ،‬ﻭﻋﺮﺿﺘﻪ ﻋﲆ ﻋﻠﲈﺀ ﺧﺮﺍﺳﺎﻥ ﹶﻓ ﹶﺮ ﹸﺿﻮﺍ‬
‫»ﺻﻨﱠ ﹾﻔ ﹸ‬‫ﻗﺎﻝ ﺍﻟﱰﻣﺬﻱ‪ :‬ﹶ‬
‫ﻭﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫‪ar‬‬
‫ﺑﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﰲ ﺑﻴﺘﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻜﺄﻧﲈ ﰲ ﺑﻴﺘﻪ ﹶﻧﺒﹺ ﱞﻲ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﺟﺰﺍﻩ ﻋﻦ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ ﺃﻋﻈﻢ ﺟﺰﺍﺀ‪ ،‬ﻭﻋﺪﺩ ﺃﺑﻮﺍﺏ ﺍﳉﺎﻣﻊ ‪ ٢٢٨١‬ﻭﻋﺪﺩ ﻛﺘﺒﻪ ‪٥٠‬ﻛﺘﺎﺑـﹰﺎ ﻏﲑ‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻞ ﺍﻟﺬ￯ ﺧﺘﻢ ﺑﻪ ﺍﻟﱰﻣﺬ￯ ﺟﺎﻣﻌﻪ‪ ،‬ﻭﻋﺪﺩ ﺃﺣﺎﺩﻳﺜﻪ ‪.٣٩٥٦‬‬
‫ﺑﱰ ﹺﻣﺬ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺒﻌﲔ‬ ‫ﹺ‬
‫ﹸﻮﰲ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﹾ‬ ‫ﹸﻒ ﺑﴫﻩ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ‪ ،‬ﻭﺗ ﱢ ﹶ‬ ‫ﻭﻓﺎﺗﻪ‪ :‬ﻛ ﱠ‬
‫‪h‬‬
‫ﻋﺎﻣﺎ‪.‬‬
‫ﻭﻣﺎﺋﺘﲔ )‪٢٧٩‬ﻫـ( ﻋﻦ ﺳﺒﻌﲔ ﹰ‬
‫‪Ć ; zP‬‬
‫\’‪UÈć Ž]Ⲡfi‬‬
‫ﺍﺳﻤﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ :‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﲪﺪ ﺑﻦ ﹸﺷ ﹶﻌ ﹾﻴﺐ ﺑﻦ ﻋﲇ‬
‫‪az‬‬

‫ﺑﻦ ﹶﺑ ﹾﺤﺮ ﺑﻦ ﹺﺳﻨﹶﺎﻥ ﺍﻟﻨ ﹶﱠﺴﺎﺋﹺ ﱡﻲ ‪.‬‬

‫)‪(١‬‬

‫ﺑﻦ ﺳ ﹺﻌﻴﺪ ﺍﻟﺒ ﹾﻠ ﹺ‬ ‫ﹺ‬

‫ﺨ ﱢﻲ‪ ،‬ﻭﺃﺧﺬ‬ ‫ﹶ‬ ‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ :‬ﹸﻭﻟﺪﹶ ﺳﻨﺔ ‪ ٢١٤‬ﻫـ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﹸﻗ ﹶﺘ ﹾﻴ ﹶﺒ ﹶﺔ ﹺ ﹶ‬
‫ﺎﻥ‪ ،‬ﹶﻭ ﹶﻧ ﹾﻘ ﹺﺪ ﺍﻟﺮ ﹶﺟ ﹺ‬
‫ﺎﻝ‪ ،‬ﹶﻭ ﹸﺣ ﹾﺴ ﹺﻦ‬ ‫ﻹ ﹾﺗ ﹶﻘ ﹺ‬ ‫ﹶﺎﻥ ﹺﻣﻦ ﺑﺤﻮ ﹺﺭ ﹺ‬
‫ﺍﻟﻌ ﹾﻠﻢﹺ‪ ،‬ﹶﻣ ﹶﻊ ﺍﻟ ﹶﻔ ﹾﻬﻢﹺ‪ ،‬ﹶﻭﺍ ﹺ‬ ‫ﻋﻨﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻛ ﹶ ﹾ ﹸ ﹸ ﹾ‬
‫ﱢ‬
‫)‪ (١‬ﻧﺴﺒﺔ ﺇﱃ ﻣﺪﻳﻨﺔ »ﻧ ﹶﹶﺴﺎ« ﺗﺎﺑﻌﺔ ﻹﻗﻠﻴﻢ ﺑﺨﺮﺍﺳﺎﻥ‪ .‬ﻭﺗﻘﻊ ﺣﺎﻟ ﹰﻴﺎ ﰲ ﺩﻭﻟﺔ ﺗﹸﺮﻛﲈﻧﺴﺘﺎﻥ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٣٠‬‬
‫‪X‬‬
 ‫ﺍﳉ ﹺﺰ ﹾﻳ ﹶﺮ ﹺﺓ‪،‬‬ ‫ﺍﻟﻌ ﹶﺮ ﹺﺍﻕ‪ ،‬ﹶﻭ ﹶ‬‫ﺎﺯ‪ ،‬ﻭ ﹺﻣﴫ‪ ،‬ﻭ ﹺ‬
‫ﺎﻥ‪ ،‬ﹶﻭﺍﳊ ﹶﺠ ﹺ ﹶ ﹾ ﹶ ﹶ‬
‫ﹺ‬ ‫ﺐ ﹺ‬
‫ﺍﻟﻌ ﹾﻠ ﹺﻢ ﹺﰲ ﹸﺧ ﹶﺮ ﹶﺍﺳ ﹶ‬ ‫ﻒ‪ ،‬ﹶﺭ ﹶﺣ ﹶﻞ ﹺﰲ ﹶﻃ ﹶﻠ ﹺ‬ ‫ﺍﻟﺘ ﹾﱠﺄﻟﹺﻴ ﹺ‬
‫ﹾ‬
‫ﺍﻟﺸ ﹾﺄ ﹺﻥ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻅ ﺇﹺ ﹶﻟ ﹾﻴﻪ‪ ،‬ﹶﻭ ﹶﱂ ﹾ ﹶﻳ ﹾﺒ ﹶﻖ ﹶﻟ ﹸﻪ ﻧﹶﻈ ﹾ ﹲﲑ ﹺﰲ ﹶﻫ ﹶﺬﺍ ﱠ‬ ‫ﴫ‪ ،‬ﹶﻭ ﹶﺭ ﹶﺣ ﹶﻞ ﹸ‬
‫ﺍﳊ ﱠﻔ ﹸ‬ ‫ﹺ‬
‫ﺍﻟﺸﺎﻡﹺ‪ ،‬ﹸﺛ ﱠﻢ ﹾﺍﺳﺘ ﹾﹶﻮ ﹶﻃ ﹶﻦ ﻣ ﹾ ﹶ‬ ‫ﹶﻭ ﱠ‬
‫ﻴﺪ‬‫ﺷﻴﻮﺧﻪ‪ :‬ﹶﺗ ﱠﻠ ﹶﻘﻰ ﺍﳊﺪﻳﺚ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ؛ ﻣﻨﻬﻢ ﹸﻗ ﹶﺘﻴﺒ ﹸﺔ ﺑﻦ ﺳ ﹺﻌ ﹴ‬
‫ﹾﹶ ﹸ ﹶ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﹶﺎﲏ‪ ،‬ﹶﻭ ﹺﻫ ﹶﺸﺎ ﹺﻡ ﹺ‬ ‫ﹺ‬
‫ﻱ‪،‬‬ ‫ﺑﻦ ﹸﻣ ﹶﻌﺎﺫ ﺍﻟ ﹶﻌ ﹶﻘﺪ ﱢ‬ ‫ﴩ ﹺ‬ ‫ﺑﻦ ﹶﻋ ﱠﲈ ﹴﺭ‪ ،‬ﹶﻭﺑﹺ ﹾ ﹺ‬ ‫ﺠ ﹾﺴﺘ ﹺ ﱡ‬‫ﺍﻟﺴ ﹺ‬ ‫ﺍﻟ ﹶﺒ ﹾﻠﺨ ﱡﻲ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﱢ‬

‫‪g‬‬
‫ﻭﻏﲑﻫﻢ ﻛﺜﲑ‪.‬‬
‫ﺎﻭﻱ‪ ،‬ﻭ ﹶﺃﺑﻮ ﺍﻟ ﹶﻘ ﹺ‬
‫ﺎﺳ ﹺﻢ‬ ‫ﺗﻼﻣﻴﺬﻩ‪ :‬ﺃﺧﺬ ﻋﻨﻪ ﹶﺧ ﹾﻠ ﹲﻖ ﻛﺜﲑﻭﻥ؛ ﻣﻨﻬﻢ ﹶﺃ ﹸﺑﻮ ﹶﺟ ﹾﻌ ﹶﻔ ﹴﺮ ﺍﻟ ﱠﻄ ﹶﺤ ﹺ ﹼ ﹶ ﹸ‬
‫ﺍﻟﺴﻨ ﱢﱢﻲ‪،‬‬ ‫ﺍﺑﻦ ﱡ‬ ‫ﺍﲏ‪ ،‬ﻭﺭﻭﺍﺓ ﻛﺘﺎﺏ »ﺍﻟﺴﻨﻦ« ﻋﻨﻪ«‪ ،‬ﻣﺜﻞ‪ :‬ﺍﺑﻦ ﹶﺣ ﹾﻴﻮﺓ‪ ،‬ﹶﻭ ﹶﺃﰊ ﹶﺑﻜ ﹴﹾﺮ ﹺ‬ ‫ﱪ ﹺﱡ‬ ‫ﺍﻟ ﱠﻄ ﹶ ﹶ‬

‫ﻳﻤ ﹺﻪ‪ ،‬ﻭ ﹶﺗ ﹾﻘ ﹺﺪ ﹺﻳﺮ ﹺﻩ‪،‬‬

‫ﺍﻟﻌ ﹾﻠ ﹺﻢ‬ ‫ﹶ ﹾ ﹸ ﹸ ﹶ‬

‫‪.e‬‬
‫ﻓﻀﻠﻪ‪ :‬ﻫﻮ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ﺍﻟﻌﻠﲈﺀ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺍﺟﺘﻤﻌﻮﺍ ﻋﲆ ﹶﺗ ﹾﻘ ﹺﺪ ﹺ‬
‫ﺍﳊﺴ ﹺﻦ ﺍﻟﺪﱠ ﺍﺭ ﹸﻗ ﹾﻄﻨﹺﻲ‪ :‬ﹶﺃﺑﻮ ﻋﺒ ﹺﺪ ﺍﻟﺮﲪ ﹺﻦ ﻣ ﹶﻘﺪﱠ ﻡ ﻋ ﹶﲆ ﻛ ﱢﹸﻞ ﻣﻦ ﻳ ﹾﺬﻛﹶﺮ ﹺﲠ ﹶﺬﺍ ﹺ‬
‫ﱡ ﹸ ﹶﹾ ﱠ ﹾﹶ ﹸ ﹲ ﹶ‬

‫ﹺ‬
‫ﹶﻭﺳﻮﺍﻫﻢ ﹶﺧ ﹾﻠﻖ ﻛﹶﺜﹺ ﹾﲑ‪.‬‬

‫ﹶ‬
‫ﴫ ﹺﻩ«‪.‬‬
‫ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹸﺑﻮ ﹶ ﹶ‬
‫ﹺﻣ ﹾﻦ ﹶﺃ ﹾﻫ ﹺﻞ ﹶﻋ ﹾ ﹺ‬
‫‪ar‬‬
‫ﻭﺍﻟﻌ ﹶﻠﻞ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ‪:‬‬ ‫ﹸﺐ ﻛﹶﺜﲑ ﹲﺓ ﰲ ﺍﳊﺪﻳﺚ‪،‬‬ ‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻟﻪ ﹸﻛﺘ ﹲ‬
‫»ﺍﻟﺴﻨﹶﻦ ﺍﻟﺼﻐﺮ￯«‪ ،‬ﻭ »ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪ￯«‪ ،‬ﹶﻭﻛﹺﺘﹶﺎﺏ‪:‬‬ ‫»ﺍ ﹸﳌﺠﺘﹶﺒﻰ«‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑـ ﱡ‬
‫ﺎﺀ«‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬ ‫»ﺍﻟﻀﻌ ﹶﻔ ﹺ‬
‫ﱡ ﹶ‬
‫»ﺍﻟﺴﻨﹶﻦ ﺍﻟﻜﱪ￯«‪،‬‬ ‫ﱡ‬ ‫ﺎﺋﻲ ﻛﺘﺎﺑﻪ‬
‫ﻒ ﺍﻹﻣﺎﻡ ﺍﻟﻨ ﹶﱠﺴ ﱡ‬ ‫ﹸﻧ ﹾﺒ ﹶﺬﺓ ﻋﻦ ﻛﺘﺎﺑﻪ »ﺍﻟﺴﻨﻦ«‪ :‬ﺃ ﱠﻟ ﹶ‬
‫ﻭﺭﻭﺍﻫﺎ ﻋﻨﻪ ﲨﺎﻋﺔ ﻣﻦ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺑﻌﻀﻬﻢ ﺗﻨﻔﺮﺩ ﺑﲈ ﻟﻴﺲ ﰲ ﺭﻭﺍﻳﺔ ﺍﻵﺧﺮ‬
‫‪h‬‬
‫ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻣﺜﻞ‪ :‬ﻛﺘﺎﺏ‪» :‬ﺍﻟﺘﻔﺴﲑ«‪ ،‬ﻭﻛﺘﺎﺏ‪» :‬ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ«‪ ،‬ﺛﻢ ﺍﺧﺘﴫ‬
‫»ﺍﻟﺴﻨﹶﻦ‬ ‫ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ »ﺳﻨﻨﻪ ﺍﻟﻜﱪ￯« ﻛﺘﺎﺑﻪ »ﺍ ﹸﳌﺠﺘﹶﺒﻰ ﻣﻦ ﺍﻟﺴﻨﻦ«‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﺑـ ﱡ‬
‫ﻋﲈ ﰲ »ﺍﻟﻜﱪ￯«‪ ،‬ﹶﻟﻜﹺ ﹾﻦ ﺯﻳﺎﺩﺍﺕ »ﺍﻟﻜﱪ￯«‪،‬‬ ‫ﺍﻟﺼﻐﺮ￯«‪ ،‬ﻣﻊ ﺑﻌﺾ ﺍﻟﺰﻳﺎﺩﺍﺕ ﻓﻴﻪ ﱠ‬
‫‪az‬‬

‫ﺎﺭﺏ ﻋﺪﺩ ﺃﺣﺎﺩﻳﺚ »ﺍ ﹸﳌﺠﺘﹶﺒﻰ«‪ ،‬ﻭﻗﺪ ﲨﻊ ﻛﺘﺎﺏ‬ ‫ﻋﲆ »ﺍ ﹸﳌﺠﺘﹶﺒﻰ« ﻫﻲ ﺍﻷﻛﺜﺮ‪ ،‬ﺑﲈ ﹸﻳ ﹶﻘ ﹺ‬
‫ﺍﳊ ﹺﺪﻳ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﺍﳊﺎﻛﹺ ﹸﻢ‪ :‬ﹶﻛ ﹶ‬
‫ﺚ‬ ‫ﻼ ﹸﻡ ﺍﻟﻨ ﹶﱠﺴﺎﺋ ﱢﻲ ﹶﻋ ﹶﲆ ﻓ ﹾﻘﻪ ﹶ ﹾ‬ ‫ﺍﻟﻨﺴﺎﺋﻲ ﺑﲔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﹶﻗ ﹶﺎﻝ ﹶ‬ ‫ﱢ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺭﺏ‬ ‫ﺍﻟﺮ ﹶﺟﺎﻝ ﹸﻳ ﹶﻘ ﹺ‬ ‫ﴍﻃﻪ ﹺﰲ ﱢ‬ ‫ﹺ‬
‫»ﺳﻨﹶﻨﻪ« ﹶ ﹶﲢ ﱠ ﹶﲑ ﰲ ﹸﺣ ﹾﺴ ﹺﻦ ﹶﻛﻼﹶﻣﻪ‪ ،‬ﻭﻛﺎﻥ ﹶ ﹾ‬ ‫ﻛﹶﺜ ﹾ ﹲﲑ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻧ ﹶﻈ ﹶﺮ ﹺﰲ ﹸ‬
‫ﻱ ﹶﻭ ﹸﻣ ﹾﺴﻠﹺﻢﹴ‪ ،‬ﻭﺑﻠﻐﺖ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻜﺘﺎﺏ ‪ ٥٧٦١‬ﺣﺪﻳﺜـﹰﺎ‬ ‫ﺎﺭ ﱢ‬ ‫ﲨ ﹶﻠﺘﻪ ﹶﴍ ﹶﻁ ﺍﻟ ﹸﺒﺨﹶ ﹺ‬
‫ﹾ‬ ‫ﰲ ﹸﹾ‬
‫‪‬‬ ‫‪٣١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺎﺕ ﺑﻤﻜﺔ ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﻣﺎﺕ ﺑﺎﻟﺮﻣﻠﺔ ﻣﻦ ﻣﺪﻥ ﻓﻠﺴﻄﲔ ﻭ ﹸﺩﻓﻦ ﺑﺒﻴﺖ‬
‫ﻭﻓﺎﺗﻪ‪ :‬ﻗﻴﻞ‪ :‬ﹶﻣ ﹶ‬
‫ﻋﺎﻣﺎ‪.‬‬
‫ﺍﳌﻘﺪﺱ ﺳﻨﺔ ﺛﻼﺙ ﻭﺛﻼﺛﲈﺋﺔ )‪٣٠٣‬ﻫـ(‪ ،‬ﻭﻫﻮ ﻣﺪﻓﻮﻥ ﲠﺎ ﺑﻌﺪ ﺃﻥ ﻋﺎﺵ ‪ ٨٩‬ﹰ‬
‫‪U„p]Ÿ;fld\; zQ‬‬
‫ﺎﺟﻪ ﺍﻟ ﹶﻘﺰ ﹺﹾﻭﻳﻨ ﹺ ﱡﻲ‪.‬‬ ‫ﺑﻦ ﹶﻋ ﹾﺒ ﹺﺪ ﺍﷲ ﹺ‬
‫ﺑﻦ ﹶﻣ ﹶ‬ ‫ﺑﻦ ﹶﺯ ﹾﻳ ﹺﺪ ﹺ‬
‫ﳏ ﱠﻤﺪﹸ ﹸ‬
‫ﺍﺳﻤﻪ‪ ،‬ﻭﻧﺴﺒﻪ‪ :‬ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﹸ ﹶ‬

‫‪g‬‬
‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ :‬ﻭﻟﺪ ﺳﻨﺔ ‪ ٢٠٩‬ﻫـ‪ ،‬ﺑﻘﺰﻭﻳﻦ ﻭﺍﺭﲢﻞ ﻟﻜﺘﺎﺑﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﲢﺼﻴﻠﻪ‬
‫)‪(١‬‬

‫ﺇﱃ ﺍﻟﺒﴫﺓ‪ ،‬ﻭﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﺑﻐﺪﺍﺩ‪ ،‬ﻭﻣﻜﺔ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﴫ‪ ،‬ﻭﺍﳊﺠﺎﺯ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬

‫‪.e‬‬
‫ﺑﻦ ﹶﺃ ﹺﰊ‬‫ﻛﺜﲑ ﻣﻦ ﺷﻴﻮﺥ ﺍﻷﻣﺼﺎﺭ؛ ﻣﻨﻬﻢ ﹶﺃﺑﻮ ﹶﺑﻜﹾﺮ ﹸ‬ ‫ﺷﻴﻮﺧﻪ‪ :‬ﹶﺃ ﹶﺧ ﹶﺬ ﺍﳊﺪﻳﺚ ﻋﻦ ﹴ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﺍﺯﻱ‪ ،‬ﹶﻭ ﹺﻫ ﹶﺸﺎ ﹸﻡ ﹸ ﹴ‬ ‫ﹺ‬
‫ﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬ ‫ﺑﻦ ﹸﻣ ﹶﻌﺎﺫ ﺍﻟ ﹶﻌ ﹶﻘﺪ ﱡ‬ ‫ﴩ ﹸ‬ ‫ﺑﻦ ﹶﻋ ﱠﲈﺭ‪ ،‬ﹶﻭﺑﹺ ﹾ ﹸ‬ ‫ﺍﻟﺮ ﱡ‬ ‫ﹶﺷ ﹾﻴ ﹶﺒ ﹶﺔ‪ ،‬ﻭﺃﺑﻮ ﹶﺣﺎﺗﻢ ﱠ‬
‫ﹺ‬
‫ﺑﻦ ﹶﺭ ﹾﻭﺡﹴ‬
‫ﲪﺪﹸ ﹸ‬‫ﺐ ﹶﺃ ﹾ ﹶ‬ ‫ﻱ‪ ،‬ﹶﻭ ﹶﺃ ﹸﺑﻮ ﺍﻟ ﱠﻄ ﱢﻴ ﹺ‬‫ﺑﻦ ﻋ ﹾﻴ ﹶﺴﻰ ﺍﻷﹶ ﹾ ﹶﲠ ﹺﺮ ﱡ‬ ‫ﳏ ﱠﻤﺪﹸ ﹸ‬
‫ﺙ ﹶﻋﻨﹾ ﹸﻪ‪ :‬ﹸ ﹶ‬ ‫ﺗﻼﻣﻴﺬﻩ‪ :‬ﹶﺣﺪﱠ ﹶ‬
‫ﺍﳊﺴ ﹺﻦ ﻋ ﹺﲇ ﺑﻦ ﺇﹺﺑﺮ ﹺ‬ ‫ﹺ‬
‫»ﺍﻟﺴﻨﹶﻦ« ﻋﻨﻪ«‪،‬‬ ‫ﺎﻥ »ﺭﺍﻭﻱ ﻛﺘﺎﺏ ﱡ‬ ‫ﺍﻫ ﹾﻴ ﹶﻢ ﺍﻟ ﹶﻘ ﱠﻄ ﹸ‬ ‫ﻱ‪ ،‬ﹶﻭ ﹶﺃ ﹸﺑﻮ ﹶ ﹶ ﹶ ﱡ ﹸ ﹾ ﹶ‬ ‫ﺍﻟ ﹶﺒ ﹾﻐﺪﹶ ﺍﺩ ﱡ‬
‫‪ar‬‬
‫ﺁﺧ ﹸﺮ ﹾﻭ ﹶﻥ‪.‬‬
‫ﹶﻭ ﹶ‬
‫ﺍﳋﻠﹺ ﹾﻴ ﹺ ﱡﲇ‪:‬‬ ‫ﺍﺳﻊ ﹺ‬
‫ﺍﻟﻌ ﹾﻠﻢﹺ‪ ،‬ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹸﺑﻮ ﹶﻳ ﹾﻌ ﹶﲆ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺟ ﹾﻪ ﹶﺣﺎﻓ ﹰﻈﺎ ﻧﹶﺎﻗﺪﹰ ﺍ ﹶﺻﺎﺩ ﹰﻗﺎ‪ ،‬ﹶﻭ ﹶ‬
‫ﹺ‬
‫ﹶﺎﻥ ﺍ ﹾﺑ ﹸﻦ ﹶﻣ ﹶ‬ ‫ﻓﻀﻠﻪ‪ :‬ﻛ ﹶ‬
‫ﺚ ﹶﻭ ﹺﺣ ﹾﻔ ﹲﻆ‪.‬‬ ‫ﺎﳊ ﹺﺪﻳ ﹺ‬ ‫ﹺ‬
‫ﳏﺘ ﱞﹶﺞ ﺑﹺﻪ‪ ،‬ﹶﻟ ﹸﻪ ﹶﻣ ﹾﻌ ﹺﺮ ﹶﻓ ﹲﺔ ﺑﹺ ﹶ ﹾ‬‫ﹸﻫ ﹶﻮ ﺛﹺ ﹶﻘ ﹲﺔ ﹶﻛﺒﹺ ﹾ ﹲﲑ‪ ،‬ﹸﻣ ﱠﺘ ﹶﻔ ﹲﻖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﹸ ﹾ‬
‫ﱠﺎﺭ ﹾﻳﺦﹺ «‪ ،‬ﻭ »ﺍﻟ ﱠﺘ ﹾﻔ ﹺﺴ ﹾ ﹺﲑ«‪،‬‬ ‫»ﺍﻟﺴﻨ ﹺﹶﻦ« ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﻭ »ﺍﻟﺘ ﹺ‬ ‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻛﺘﺎﺏ ﱡ‬
‫‪h‬‬
‫ﻭﻏﲑﻫﺎ‪.‬‬
‫»ﺍﻟﺴﻨ ﹶﹶﻦ« ﹶﻋ ﹶﲆ ﹶﺃ ﹺﰊ ﺯ ﹾﹸﺭ ﹶﻋ ﹶﺔ‬ ‫ﹸﻧﺒ ﹶﺬﺓ ﻋﻦ ﻛﺘﺎﺑﻪ »ﺍﻟﺴﻨﻦ«‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﻋﺮ ﹾﺿ ﹸ ﹺ ﹺ‬
‫ﺖ ﹶﻫﺬﻩ ﱡ‬ ‫ﹾ ﹸ ﹶ ﹶ ﹾ ﹶﹶ‬ ‫ﹾ‬
‫ﺍﳉ ﹶﻮ ﹺﺍﻣ ﹸﻊ‪،‬‬‫ﺖ ﹶﻫ ﹺﺬ ﹺﻩ ﹶ‬ ‫ﻱ‪ ،‬ﹶﻓﻨﹶ ﹶﻈﺮ ﻓﹺ ﹾﻴ ﹺﻪ‪ ،‬ﹶﻭ ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺃ ﹸﻇ ﱡﻦ ﺇﹺ ﹾﻥ ﹶﻭ ﹶﻗ ﹶﻊ ﹶﻫ ﹶﺬﺍ ﹺﰲ ﹶﺃ ﹾﻳ ﹺﺪﻱ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺱ ﹶﺗ ﹶﻌ ﱠﻄ ﹶﻠ ﹾ‬ ‫ﺍﻟﺮ ﹺﺍﺯ ﱢ‬ ‫ﱠ‬
‫‪az‬‬

‫»ﻳﻌﻨﻲ‪ :‬ﺟﻮﺍﻣﻊ ﺍﳊﺪﻳﺚ«‪ ،‬ﹶﺃ ﹾﻭ ﹶﺃ ﹾﻛ ﹶﺜ ﹸﺮ ﹶﻫﺎ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﻛﺘﺎﺏ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﹺﹺ‬ ‫ﹺﹺ‬ ‫ﹺﹺ ﹺ ﹺ ﹺ‬
‫ﻟﻠﺴﻨﱠﺔ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ‪،‬‬ ‫ﺍﳌﺸﻬﻮﺭﺓ ﹶﺩ ﱞﺍﻝ ﻋﲆ ﹶﻋ ﹶﻤﻠﻪ‪ ،‬ﻭﻋ ﹾﻠﻤﻪ‪ ،‬ﻭﺍ ﹾﻃ ﹶﻼﻋﻪ ﻭﺍ ﹼﺗ ﹶﺒﺎﻋﻪ ﱡ‬
‫ﻗﻮﻱ ﺍﻟﺘﺒﻮﻳﺐ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺃﺣﺎﺩﻳﺜﻪ ﻛﻠﻬﺎ ﹺﺟ ﹶﻴﺎﺩ ﺳﻮ￯ ﺍﻟﻴﺴﲑ«‪.‬‬ ‫ﱡ‬ ‫ﻛﺘﺎﺏ ﹸﻣ ﹺﻔﻴﺪﹲ‬
‫ﹲ‬ ‫ﻭﻫﻮ‬
‫)‪ (١‬ﹶﻗﺰﹾﻭﻳﻦ ﺗﺘﺒﻊ ﺣﺎﻟ ﹰﻴﺎ ﲨﻬﻮﺭﻳﺔ ﺇﻳﺮﺍﻥ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٣٢‬‬
‫‪X‬‬
 ‫ﻒ‬ ‫»ﺍﻟﺴﻨﹶﻦ« ﻋﻨﻪ«‪ :‬ﹺ»ﰲ ﱡ‬
‫»ﺍﻟﺴﻨ ﹺﹶﻦ« ﹶﺃ ﹾﻟ ﹲ‬ ‫ﺎﻥ »ﺭﺍﻭﻱ ﻛﺘﺎﺏ ﱡ‬ ‫ﺍﳊ ﹶﺴ ﹺﻦ ﺍﻟ ﹶﻘ ﱠﻄ ﹸ‬ ‫ﻭ ﹶﻗ ﹶﺎﻝ ﹶﺃ ﹸﺑﻮ ﹶ‬
‫ﺚ‪ ،‬ﹶﻟﻜﹺ ﹾﻦ ﻃﺒﻌﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍ ﹸﳌﺘﹶﺪﹶ ﺍﻭﻟﺔ‬‫ﻑ ﺣ ﹺﺪﻳ ﹴ‬
‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﲨ ﹶﻠ ﹸﺔ ﹶﻣﺎ ﻓ ﹾﻴﻪ ﹶﺃ ﹾﺭ ﹶﺑ ﹶﻌ ﹸﺔ ﺁﻻﹶ ﹶ ﹾ‬ ‫ﹶﻭ ﹶﲬ ﹸﹾﺲ ﻣﺎﺋﹶﺔ ﹶﺑ ﹴ‬
‫ﺎﺏ‪ ،‬ﹶﻭ ﹸ ﹾ‬
‫ﺣﺎﻟﻴﺎ ﻋﺪﺩ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﺑﺎﳌﻜﺮﺭ ﻣﺎ ﺑﲔ »‪ ،«٤٣٤١‬ﻭ »‪ «٤٣٩٧‬ﺣﺪﻳ ﹰﺜﺎ؛ ﻓﺘﺤﺪﻳﺪ‬
‫ﺗﻘﺮﻳﺒﻲ‪.‬‬
‫ﱞ‬ ‫ﺍﻟ ﹶﻘ ﱠﻄﺎﻥ ﺍﳌﺬﻛﻮﺭ‬

‫‪g‬‬
‫ﻭﻓﺎﺗﻪ‪ :‬ﺗ ﹸﹸﻮ ﱢ ﹶﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ )‪٢٧٣‬ﻫـ( ﻋﻦ ﺃﺭﺑﻌﺔ ﻭﺳﺘﲔ‬
‫ﻋﺎﻣﺎ‪،‬ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩ‪.‬‬ ‫ﹰ‬
‫***‬

‫‪.e‬‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫‪‬‬ ‫‪٣٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫^·‪Ïà\ÑÅ’\;Ã\Å‬‬
‫ﺑﻨﻬﺎﻳﺔ ﺩﺭﺍﺳﺔ ﻣﺎﺩﺓ ﺍﳊﺪﻳﺚ ﹸﻳﺘ ﹶﹶﻮ ﱠﻗﻊ ﻣﻦ ﺍﻟﻄﺎﻟﺐ ﺃﻥ‪:‬‬
‫‪١‬ـ ﻳﺪﺭﻙ ﻣﻌﺎﲏ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻹﻳﲈﻥ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﱪ‪ ،‬ﻭﺍﻟﺼﻠﺔ‪،‬‬

‫‪g‬‬
‫ﻭﺍﻵﺩﺍﺏ‪ ،‬ﻭﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫‪٢‬ـ ﻳﻌﺮﻑ ﻣﻌﺎﲏ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻐﺎﻣﻀﺔ ﰲ ﻛﻞ ﺣﺪﻳﺚ‪.‬‬

‫‪.e‬‬ ‫‪٣‬ـ ﻳﻘﻒ ﻋﲆ ﴍﺡ ﻭﺑﻴﺎﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻘﺮﺭﺓ‪.‬‬

‫‪٤‬ـ ﻳﻘﻒ ﻋﲆ ﺃﻭﺟﻪ ﺍﻹﻋﺮﺍﺏ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫‪٥‬ـ ﻳﺘﺬﻭﻕ ﺍﻷﴎﺍﺭ ﺍﻟﺒﻼﻏﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫‪٦‬ـ ﻳﺴﺘﻨﺒﻂ ﺍﻟﺪﺭﻭﺱ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫‪ar‬‬
‫ﹸ‬
‫ﳛﻔﻆ ﻣﺘﻮﻥ ﻋﴩﻳﻦ ﺣﺪﻳ ﹰﺜﺎ‪.‬‬ ‫‪٧‬ـ‬

‫***‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٣٤‬‬
‫‪X‬‬
 ‫\‪ÿ¯\;nÁÅ¢‬‬
‫‪Ck]Ëfi’]d;ÿ]⁄¡¯\D‬‬
‫ﻮﻝ‪» :‬ﺇﹺﻧ ﹶﱠﲈ ﺍﻷﹶ ﹾﻋ ﹶﲈ ﹸﻝ‬ ‫ﻮﻝ ﺍﷲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﺖ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬ ‫ﺎﺏ‬‫ﺍﳋ ﱠﻄ ﹺ‬ ‫ﻋﻦ ﹸﻋ ﹶﻤ ﹶﺮ ﹾﺑ ﹺﻦ ﹶ‬

‫‪g‬‬
‫ﹶﺖ ﹺﻫ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﺇﹺ ﹶﱃ ﹸﺩ ﹾﻧ ﹶﻴﺎ ﹸﻳ ﹺﺼﻴ ﹸﺒ ﹶﻬﺎ‪ ،‬ﹶﺃ ﹾﻭ ﺇﹺ ﹶﱃ‬‫ﺎﺕ‪ ،‬ﹶﻭﺇﹺﻧ ﹶﱠﲈ ﻟﹺﻜ ﱢﹸﻞ ﹾﺍﻣ ﹺﺮ ﹴﺉ ﹶﻣﺎ ﻧ ﹶﹶﻮ￯‪ ،‬ﹶﻓ ﹶﻤ ﹾﻦ ﻛﹶﺎﻧ ﹾ‬ ‫ﺑﹺﺎﻟﻨﱢﻴ ﹺ‬
‫ﱠ‬
‫ﺎﺟ ﹶﺮ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ« ‪.‬‬ ‫ﹴ ﹺ‬
‫ﹾﺍﻣ ﹶﺮ ﹶﺃﺓ ﹶﻳﻨﹾﻜ ﹸﺤ ﹶﻬﺎ‪ ،‬ﹶﻓ ﹺﻬ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﺇﹺ ﹶﱃ ﹶﻣﺎ ﹶﻫ ﹶ‬
‫)‪(١‬‬

‫‪.e‬‬
‫)‪(٢‬‬
‫\’‪U nÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﺮﳾ‪ ،‬ﺃﺑﻮ ﺣﻔﺺ‬ ‫ﻋﺪﻱ ﺍﻟ ﹸﻘ ﱡ‬
‫ﹼ‬ ‫ﺑﻦ ﺍﳋ ﹼﻄﺎﺏ ﺑﻦ ﻧﹸﻔﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟ ﹸﻌﺰﹼ￯ ﺑﻦ‬
‫ﻫﻮ ﹸﻋﻤﺮ ﹸ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺛﺎﲏ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻣﻦ ﺃﴍﺍﻑ ﻗﺮﻳﺶ ﻭﺃﺷﺪﻫﺎ ﻗﻮ ﹰﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻣﻠﻬﲈ ﻋﺎ ﹰﳌﺎ ‪ ،‬ﺯﺍﻫﺪﹰ ﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﺭﺍﻏ ﹰﺒﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺭﻭ￯ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ‬
‫ﻭﺍﻹﺳﻼﻡ ‪ ،‬ﻛﺎﻥ ﹰ‬
‫‪ar‬‬
‫)‪ (٥٣٧‬ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﻭﺗﻮﰲ ﰲ ﺷﻬﺮ ﺫﻱ ﺍﳊﺠﺔ ﺳﻨﺔ ‪٢٣‬ﻫـ ﻋﻦ ‪ ٦٢‬ﺳﻨﺔ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﻭﻛﺜﲑﺍ‬
‫ﹰ‬ ‫ﻭﻧﻔﻼ‪ ،‬ﹰ‬
‫ﻗﻠﻴﻼ‬ ‫ﻓﺮﺿﺎ ﹰ‬ ‫ﹰ‬
‫ﻭﻓﻌﻼ‪ ،‬ﹰ‬ ‫»ﺍﻷﹶ ﹾﻋ ﹶﲈﻝ«‪ :‬ﹸﻳﺮﺍﺩ ﲠﺎ ﺍﻷﻋﲈﻝ ﺍﻟﺒﺪﻧﻴﺔ ﹰ‬
‫ﻗﻮﻻ‬
‫ﳎﺰﻳﺔ‪.‬‬
‫ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﳌﻜﻠﻔﲔ ﺍﳌﺆﻣﻨﲔ ﺻﺤﻴﺤﺔ ﹸ ﹾ‬
‫»ﺑﹺﺎﻟﻨﱢ ﱠﻴﺎﺕ«‪ :‬ﲨﻊ ﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﻟﻐﺔ‪ :‬ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺍﻟﻌﺰﻡ‪.‬‬
‫‪h‬‬
‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﻫﻲ ﻗﺼﺪ ﺍﳌﺮﺀ ﺑﻘﻠﺒﻪ ﺍﻟﴩﻭﻉ ﰲ ﺍﻟﻌﻤﻞ؛ ﻟﻴﻤﻴﺰ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻦ‬
‫ﺍﻟﻌﺎﺩﺓ ﺃﻭ ﻗﺼﺪﻩ ﺑﺎﻟﻌﻤﻞ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑﻩ‪.‬‬
‫‪az‬‬

‫ﹶﺖ ﹺﻫ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﺇﹺ ﹶﱃ ﺍﷲ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ‬ ‫)‪ (١‬ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« ﺑﻠﻔﻆ‪ » :‬ﹶﻓ ﹶﻤ ﹾﻦ ﻛﹶﺎﻧ ﹾ‬
‫ﹶﺖ ﹺﻫ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﻟﺪﹸ ﹾﻧ ﹶﻴﺎ ﹸﻳ ﹺﺼﻴ ﹸﺒ ﹶﻬﺎ‪ ،‬ﹶﺃ ﹺﻭ ﹾﺍﻣ ﹶﺮ ﹶﺃ ﹴﺓ ﹶﻳ ﹶﺘﺰ ﱠﹶﻭ ﹸﺟ ﹶﻬﺎ‪ ،‬ﹶﻓ ﹺﻬ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﺇﹺ ﹶﱃ‬
‫ﹶﻓ ﹺﻬ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﺇﹺ ﹶﱃ ﺍﷲ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﻛﹶﺎﻧ ﹾ‬
‫ﺎﺟ ﹶﺮ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ«‪.‬‬
‫ﹶﻣﺎ ﹶﻫ ﹶ‬
‫)‪ (٢‬ﰲ ﺍﺻﻄﻼﺡ ﺍﳌﺤﺪﱢ ﺛﲔ ﻳﻌﺮﻑ ﺑﺎﻟﺮﺍﻭﻱ ﺍﻷﻋﲆ ﻟﻠﺤﺪﻳﺚ ﻭﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﻟﺬﻱ ﺳﻤﻊ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻨﺒﻲ ﷺ ﻣﺒﺎﴍﺓ‪.‬‬
‫‪‬‬ ‫‪٣٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫»ﺍﻣ ﹺﺮﺉ«‪ :‬ﺑﻜﴪ ﺍﻟﺮﺍﺀ ﺃﻱ ﹶﺭ ﹸﺟﻞ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺍﳌﺮﺃﺓ ﺃﻳﻀـﹰﺎ‪.‬‬
‫ﹾ‬
‫ﻟﻜﻞ ﺍﻣﺮﺃﺓ ﻣﺎ ﻧﻮﺕ؛ ﻷﻥ ﺍﻟﻨﺴﺎﺀ‬ ‫»ﻣﺎ ﻧ ﹶﹶﻮ￯«‪ :‬ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻧﻮﺍﻩ ﺃﻭ ﻧﻴﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﱢ‬ ‫ﹶ‬
‫ﺷﻘﺎﺋﻖ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﺍﳍ ﹾﺠ ﹶﺮﺓ ﺗﻌﻨﻲ ﺍﻟﱰﻙ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﲠﺎ ﻫﻨﺎ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻜﺔ ـ ﻗﺒﻞ ﻓﺘﺤﻬﺎ‬ ‫»ﻫﺠﺮ ﹸﺗﻪ«‪ :‬ﹺ‬ ‫ﹺ‬
‫ﹾ ﹶ ﹸ‬

‫‪g‬‬
‫ـ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫» ﹸﺩ ﹾﻧ ﹶﻴﺎ«‪ :‬ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻣﻦ ﺍﻟﺪﱡ ﻧﹸﻮ ﻭﻫﻮ ﺍﻟ ﹸﻘ ﹾﺮﺏ؛ ﹸﺳ ﹺﻤ ﱠﻴﺖ ﺑﺬﻟﻚ ﻟﹺﺪﹸ ﻧ ﹺﱡﻮﻫﺎ ﻣﻦ ﺍﻵﺧﺮﺓ‪،‬‬

‫‪.e‬‬
‫ﺃﻭ ﻣﻦ ﺍﻟﺰﻭﺍﻝ‪.‬‬
‫ﳛ ﱢﺼ ﹸﻠ ﹶﻬﺎ‪.‬‬ ‫ﹺ‬
‫» ﹸﻳﺼﻴ ﹸﺒ ﹶﻬﺎ«‪ :‬ﺃﻱ‪ :‬ﹸ ﹶ‬
‫» ﹶﻳﻨﹾﻜﹺ ﹸﺤ ﹶﻬﺎ«‪ :‬ﺃﻱ‪ :‬ﻳﺘﺰﻭﺟﻬﺎ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫‪ar‬‬
‫»ﺇﹺﻧ ﹶﱠﲈ« ﺃﺩﺍﺓ ﻗﴫ ﻭﻣﻌﻨﺎﻩ‪ :‬ﺇﺛﺒﺎﺕ ﺍﳊﻜﻢ ﻟﻠﻤﺬﻛﻮﺭ‪ ،‬ﻭﻧﻔﻴﻪ ﻋﲈ ﻋﺪﺍﻩ‪ ،‬ﻭﰲ ﲨﻠﺔ‬
‫ﺎﺕ« ﻗﴫ ﺍﳌﺒﺘﺪﺃ ﻭﻫﻮ ﺍﻷﻋﲈﻝ ﻋﲆ ﺍﳋﱪ ﺍﳌﺤﺬﻭﻑ ﻭﻫﻮ ﻛﺎﺋﻨﺔ‬ ‫»ﺇﹺﻧﱠﲈ ﺍﻷﹶﻋﲈ ﹸﻝ ﺑﹺﺎﻟﻨﱢﻴ ﹺ‬
‫ﱠ‬ ‫ﹾﹶ‬ ‫ﹶ‬
‫)ﻗﴫ ﺍﳌﻮﺻﻮﻑ ﻋﲆ ﺍﻟﺼﻔﺔ( ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺇﻧﲈ ﺍﻷﻋﲈﻝ ﻛﺎﺋﻨﺔ ﺑﺎﻟﻨﻴﺎﺕ ﻭﻓﺎﺋﺪﺗﻪ‪ :‬ﺗﻘﻮﻳﺔ‬
‫ﺍﳊﻜﻢ‪ ،‬ﻭﺗﺄﻛﻴﺪﻩ‪.‬‬
‫‪h‬‬
‫ﺎﺕ« ﻟﻠﻤﺼﺎﺣﺒﺔ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺇﻥ ﺍﻷﻋﲈﻝ ﻣﺼﺎﺣﺒﺔ‬ ‫ﻭ »ﺍﻟﺒﺎﺀ« ﰲ ﻗﻮﻟﻪ‪» :‬ﺑﹺﺎﻟﻨﱢﻴ ﹺ‬
‫ﱠ‬
‫ﺍﻟﻨ ﹼﻴﺎﺕ ﺃﻭ ﻟﻠﺴﺒﺒﻴﺔ ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺇﻥ ﺛﻮﺍﺏ ﺍﻷﻋﲈﻝ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺍﻟﻨﱢ ﱠﻴﺎﺕ‪.‬‬
‫»ﻭﺇﹺﻧ ﹶﱠﲈ ﻟﹺﻜ ﱢﹸﻞ ﹾﺍﻣ ﹺﺮ ﹴﺉ ﹶﻣﺎ ﻧ ﹶﹶﻮ￯«‪ :‬ﻭﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ‪ ،‬ﻭ »ﻟﻜﻞ« ﺟﺎﺭ ﻭﳎﺮﻭﺭ ﻣﺘﻌﻠﻖ‬
‫‪az‬‬

‫ﹶ‬
‫ﺑﻤﺤﺬﻭﻑ ﺧﱪ ﻣﻘﺪﻡ ﻭﻣﺎ ﻣﻮﺻﻮﻟﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻭﻫﻲ ﻣﺒﺘﺪﺃ ﻣﺆﺧﺮ ﻭﺍﳌﻌﻨﻰ ﻭﺇﻧﲈ‬
‫ﻟﻜﻞ ﺍﻣﺮﺉ ﺍﻟﺬﻱ ﻧﻮﺍ ﹸﻩ‪.‬‬
‫ﺎﺟ ﹶﺮ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ«‪ :‬ﺟﻮﺍﺏ ﺍﻟﴩﻁ‪.‬‬
‫» ﹶﻓ ﹺﻬ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ﺇﹺ ﹶﱃ ﹶﻣﺎ ﹶﻫ ﹶ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٣٦‬‬
‫‪X‬‬
 ‫» ﹸﺩ ﹾﻧ ﹶﻴﺎ«‪ :‬ﻣﻘﺼﻮﺭﺓ ﻏﲑ ﹸﻣﻨ ﱠﹶﻮﻧﺔ ﻟﻠﺰﻭﻡ ﺃﻟﻒ ﺍﻟﺘﺄﻧﻴﺚ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻟﻠ ﹶﻌ ﹶﻠ ﹺﻤ ﱠﻴﺔ ﻭﺍﻟﺘﺄﻧﻴﺚ ﺑﺄﻥ‬
‫ﻭﺟ ﹺﻌ ﹶﻠﺖ ﹶﻋ ﹶﻠ ﹰﲈ‪.‬‬
‫ﻧﹸﻘﻠﺖ ﻋﻦ ﺍﻟﻮﺻﻔﻴﺔ‪ ،‬ﹸ‬
‫ﹺ‬

‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬

‫‪g‬‬
‫‪١‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﻋﲈﻝ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٢‬ـ ﺍﻟﻨﻴﺔ ﺗﻌﺮﻳﻔﻬﺎ ﻣﻨﺰﻟﺘﻬﺎ ﹸﺣﻜﻤﻬﺎ ﻭﴍﻃﻬﺎ ﻭﻣﻌﻨﺎﻫﺎ‪.‬‬

‫‪.e‬‬ ‫‪٣‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳍﺠﺮﺓ ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪٤‬ـ ﻣﻨﺰﻟﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﲨﺎﻝ ﺗﻔﺼﻴﻠﻪ ﻓﻴﲈ ﻳﲇ‪:‬‬
‫‪ar‬‬
‫‪١‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﻋﲈﻝ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺍﻷﻋﲈﻝ ﰲ ﺍﳊﺪﻳﺚ ﻟﻔﻆ ﻋﺎﻡ ﻳﺸﻤﻞ ﺃﻋﲈﻝ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻜ ﱠﻠﻒ‪ ،‬ﻭﻏﲑ ﺍﳌﻜ ﱠﻠﻒ‪،‬‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﻌﻤﻮﻡ ﻫﻨﺎ ﻏﲑ ﻣﺮﺍﺩ ﺇﺫ ﺍﳌﺮﺍﺩ ﺃﻋﲈﻝ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ‬
‫ﺍﳌﻜﻠﻔﲔ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻔﺘﻘﺮ ﺇﱃ ﻧﻴﺔ ﻛﺎﻷﻋﲈﻝ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻻ ﻳﻔﺘﻘﺮ ﺇﱃ ﻧ ﱠﻴﺔ ﻛﺎﻷﻛﻞ‪،‬‬
‫‪h‬‬
‫ﻭﺍﻟﴩﺏ‪ ،‬ﻭﺍﻟﻠﺒﺲ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﹶﻓ ﹸﻴﺨﹶ ﹼﺺ ﻣﻦ ﻋﻤﻮﻡ ﺍﻷﻋﲈﻝ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬
‫ﺎﺕ« ﺻﺤﻴﺤﺔ ﻭﻣﻘﺒﻮﻟﺔ‪،‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﲆ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪» :‬ﺍﻷﹶﻋﲈ ﹸﻝ ﺑﹺﺎﻟﻨﱢﻴ ﹺ‬
‫ﱠ‬ ‫ﹾﹶ‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﻧﲈ ﺗﺼﺢ ﺍﻷﻋﲈﻝ ﺑﺎﻟﻨﻴﺎﺕ ﺃﻭ ﺗﻘﺒﻞ ﺑﺈﺧﻼﺹ ﺍﻟﻨﻴﺎﺕ‪.‬‬
‫‪az‬‬

‫ﺎﺕ« ﰲ ﺍﳊﺪﻳﺚ ﻋﲆ ﻋﻤﻮﻣﻬﺎ ﻻ ﹸ ﹶ‬

‫ﳜ ﱡﺺ‬ ‫ﻭﻗﺎﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﲈﺀ‪» :‬ﺍﻷﹶﻋﲈ ﹸﻝ ﺑﹺﺎﻟﻨﱢﻴ ﹺ‬
‫ﱠ‬ ‫ﹾﹶ‬
‫ﻣﻨﻬﺎ ﳾﺀ‪ ،‬ﻭﻋﲆ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻜﻮﻥ ﺍﳌﻌﻨﻰ‪ :‬ﺍﻷﻋﲈﻝ ﻭﺍﻗﻌﺔ ﺃﻭ ﺣﺎﺻﻠﺔ ﺑﺎﻟﻨﻴﺎﺕ‪،‬‬
‫ﺍﻟﺼ ﱠﺤﺔ ﺃﻛﺜﺮ‬
‫ﻭﻗﺎﻝ ﺍﻷﺣﻨﺎﻑ‪ :‬ﺇﻧﲈ ﻛﲈﻝ ﺍﻷﻋﲈﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻭﱃ؛ ﻷﻥ ﱢ‬

‫‪‬‬ ‫‪٣٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﻟﺰﻭﻣﺎ ﻟﻠﺤﻘﻴﻘﺔ ﻣﻦ ﺍﻟﻜﲈﻝ ﻓﺎﳊﻤﻞ ﻋﻠﻴﻬﺎ ﺃﻭﱃ؛ ﻷﻥ ﻣﺎ ﻛﺎﻥ ﺃﻟﺰﻡ ﻟﻠﴚﺀ ﺃﻗﺮﺏ‬
‫ﺧﻄﻮﺭﺍ ﺑﺎﻟﺒﺎﻝ ﻋﻨﺪ ﺇﻃﻼﻕ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻥ ﺍﻷﺣﻨﺎﻑ ﻻ ﻳﺸﱰﻃﻮﻥ ﺍﻟﻨﻴﺔ‬
‫ﹰ‬
‫ﰲ ﻛ ﱢﹸﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺇﻧﲈ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳉﻤﻬﻮﺭ ﰲ ﺍﻟﻮﺳﺎﺋﻞ ﻻ ﰲ ﺍﳌﻘﺎﺻﺪ‪.‬‬
‫ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﺇﱃ ﺃﻧﻪ ﻻ ﺣﺎﺟﺔ ﺇﱃ ﺗﻘﺪﻳﺮ ﳏﺬﻭﻑ ﻣﻦ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻜﲈﻝ‬

‫‪g‬‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺇﻧﲈ ﺍﳌﺮﺍﺩ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ ﺍﻟﴩﻋﻲ‪ ،‬ﺃﻱ‪ :‬ﺇﻧﲈ ﺍﻷﻋﲈﻝ ﺍﳌﻌﺘﺪ ﲠﺎ ﴍ ﹰﻋﺎ‪.‬‬
‫‪٢‬ـ ﺍﻟﻨﻴﺔ ﺗﻌﺮﻳﻔﻬﺎ ﻣﻨﺰﻟﺘﻬﺎ ﹸﺣﻜﻤﻬﺎ ﻭﴍﻃﻬﺎ ﻭﻣﻌﻨﺎﻫﺎ‪:‬‬

‫‪.e‬‬
‫ﻭﺍﻟﻨﻴﺔ ﻟﻐﺔ‪ :‬ﻣﻌﻨﺎﻫﺎ ﺍﻟﻘﺼﺪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﻨﱠﻮ￯ ﺑﻤﻌﻨﻰ ﺍﻟﺒﻌﺪ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﻨﺎﻭﻱ‬
‫ﻟﻠﴚﺀ ﻳﻄﻠﺐ ﺑﻘﺼﺪﻩ ﻭﻋﺰﻣﻪ ﻣﺎ ﱂ ﻳﺼﻞ ﺇﻟﻴﻪ ﺑﺠﻮﺍﺭﺣﻪ ﻭﺣﺮﻛﺎﺗﻪ ﺍﻟﻈﺎﻫﺮﺓ؛ ﻟﺒﻌﺪﻩ‬
‫ﻋﻨﻪ ﹶﻓ ﹸﺠ ﹺﻌ ﹶﻠ ﹾ‬
‫ﺖ ﺍﻟﻨﻴﺔ ﻭﺳﻴﻠﺔ ﺇﱃ ﺑﻠﻮﻏﻪ‪.‬‬
‫ﻋﺰﻣﺎ‪.‬‬
‫ﻭﺍﻟﻨﻴﺔ ﴍ ﹰﻋﺎ‪ :‬ﻳﻌﻨﻰ ﺇﺭﺍﺩﺓ ﺍﻟﴚﺀ ﻣﻘﱰﻧﹰﺎ ﺑﻔﻌﻠﻪ‪ ،‬ﻓﺈﻥ ﺗﺮﺍﺧﻰ ﻋﻨﻪ ﻛﺎﻥ ﹰ‬
‫‪ar‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻗﺼﺪ ﺍﻟﻔﻌﻞ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻣﺘﺜﺎﻻ ﻷﻣﺮﻩ‪.‬‬
‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﻫﻞ ﺍﻟﻨﻴﺔ ﴍﻁ ﺃﻭ ﺭﻛﻦ؟ ﻭﺍﻟﺮﺍﺟﺢ‪ :‬ﺃﳖﺎ ﺭﻛﻦ ﰲ ﺃﻭﻝ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬
‫ﻭﻳﺸﱰﻁ ﺍﺳﺘﺼﺤﺎﲠﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻨﻴﺔ‪ :‬ﺍﻟﻮﺟﻮﺏ‪ .‬ﻭﳏ ﱡﻠﻬﺎ‪ :‬ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻼ ﻳﻜﻔﻲ ﺍﻟﻨﻄﻖ ﲠﺎ ﻣﻊ ﻏﻔﻠﺘﻪ‪ ،‬ﻟﻜﻦ‬
‫‪h‬‬
‫ﺍﻟﻨﻄﻖ ﺟﺎﺋﺰ ﻟﻴﺴﺎﻋﺪ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﴍﻃﻬﺎ‪ :‬ﺇﺳﻼﻡ ﺍﻟﻨﺎﻭﻱ‪ ،‬ﻭﲤﻴﻴﺰﻩ‪ ،‬ﻭﻋﻠﻤﻪ ﺑﺎﳌﻨ ﹺﹾﻮ ﱢ‬
‫ﻱ‪ ،‬ﻭﺍﳉﺰﻡ ﺑﻪ‪ ،‬ﻭﺍﻟﻘﺼﺪ ﲠﺎ‬
‫ﲤﻴﻴﺰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻦ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﲤﻴﻴﺰ ﺭﺗﺒﺘﻬﺎ‪.‬‬
‫‪az‬‬

‫ﻭﻭﻗﺖ ﺍﻟﻨﻴﺔ‪ :‬ﹼﺃﻭﻝ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬

‫ﻭﺧ ﱠﺺ ﷺ ﺍﳌﺮﺃ ﹶﺓ ﺑﺎﻟﺬﻛﺮ ﰲ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﻗﻮﻟﻪ‪» :‬ﺇﹺ ﹶﱃ ﹸﺩ ﹾﻧ ﹶﻴﺎ ﹸﻳ ﹺﺼﻴ ﹸﺒ ﹶﻬﺎ« ﻣﻊ‬
‫ـ ﹶ‬
‫ﺃﳖﺎ ﺩﺍﺧﻠﺔ ﰲ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﳋﺎﺹ ﺑﻌﺪ ﺍﻟﻌﺎﻡ ﻟﻼﻫﺘﲈﻡ ﺑﻪ ﺯﻳﺎﺩﺓ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٣٨‬‬
‫‪X‬‬
 ‫ﰲ ﺍﻟﺘﺤﺬﻳﺮ؛ ﻷﻥ ﺍﻻﻓﺘﺘﺎﻥ ﲠﺎ ﺃﺷﺪﹼ ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺬﻡ ﰲ ﺍﳊﺪﻳﺚ ﻋﲆ ﻣﺒﺎﺡ ﻣﻦ ﺫﻛﺮ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﺍﳌﺮﺃﺓ؛ ﻟﻜﻮﻥ ﻓﺎﻋﻠﻪ ﺃﺧﻔﻰ ﺧﻼﻑ ﻣﺎ ﺃﻇﻬﺮ؛ ﺇﺫ ﺧﺮﻭﺟﻪ ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻴﺲ ﻟﻄﻠﺐ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﻞ ﻟﻄﻠﺐ ﻓﻀﻴﻠﺔ ﺍﳍﺠﺮﺓ‪.‬‬
‫‪٣‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳍﺠﺮﺓ ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪g‬‬
‫ـ ﻭﺍﳌﺮﺍﺩ ﺑﺎﳍﺠﺮﺓ ﰲ ﺍﳊﺪﻳﺚ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﻓﺘﺢ ﻣﻜﺔ؛‬
‫ﻟﻘﻮﻟﻪﷺ‪» :‬ﻻﹶ ﹺﻫ ﹾﺠ ﹶﺮ ﹶﺓ ﹶﺑ ﹾﻌﺪﹶ ﺍﻟ ﹶﻔﺘﹾﺢﹺ ‪ ،‬ﹶﻭ ﹶﻟﻜﹺ ﹾﻦ ﹺﺟ ﹶﻬﺎ ﹲﺩ ﹶﻭﻧﹺ ﱠﻴ ﹲﺔ« ‪ ،‬ﻭﺍﳍﺠﺮﺓ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻔﺎﺭﻗﺔ‬
‫)‪(١‬‬

‫»ﻭﺍ ﹸﳌ ﹶﻬ ﹺ‬
‫ﺎﺟ ﹸﺮ ﹶﻣ ﹾﻦ ﹶﻫ ﹶﺠ ﹶﺮ ﹶﻣﺎ ﹶﳖﹶﻰ ﺍﷲﹸ ﹶﻋﻨﹾ ﹸﻪ«‪.‬‬ ‫ﻣﺎ ﻳﻜﺮﻫﻪ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻣﺎ ﳛﺒﻪ ﻓﻔﻲ ﺍﳊﺪﻳﺚ‪ :‬ﹶ‬

‫ﺃﻥ‬
‫‪.e‬‬
‫ـ ﺍﺷﺘﻬﺮ ﺃﻥ ﺳﺒﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺼﺔ ﻣﻬﺎﺟﺮ ﺃﻡ ﻗﻴﺲ ﺍﳌﺮﻭﻳﺔ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‬
‫ﺎﺟ ﹶﺮ ﹶﺭ ﹸﺟ ﹲﻞ ﻟﹺ ﹶﻴ ﹶﺘﺰ ﱠﹶﻭ ﹶﺝ ﹾﺍﻣ ﹶﺮ ﹶﺃ ﹰﺓ ﹸﻳ ﹶﻘ ﹸﺎﻝ ﹶﳍﺎ‪ :‬ﹸﺃ ﱡﻡ‬
‫ﺲ«‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻭﺇﻥ ﻛﺎﻥ ﻟﹺ ﹺﻘ ﱠﺼﺔ ﺧﺎﺻﺔ ﺇﻻ ﱠ‬
‫»ﻫ ﹶ‬

‫ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻌﱪﺓ ﻟﻴﺴﺖ ﺑﺎﻟﻮﺍﻗﻌﺔ ﺍﻟﺘﻲ‬
‫ﻟﻠﻄﱪﺍﲏ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﹶ‬
‫ﹶﺎﻥ ﹸﻳ ﹶﺴ ﱠﻤﻰ ﹸﻣ ﹶﻬ ﹺ‬
‫ﺎﺟ ﹶﺮ ﹸﺃ ﱢﻡ ﹶﻗ ﹾﻴ ﹴ‬ ‫ﹶﻗ ﹾﻴ ﹴ‬
‫ﺲ‪ ،‬ﹶﻭﻛ ﹶ‬
‫‪ar‬‬
‫ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﳊﺪﻳﺚ ﻭﺇﻧﲈ ﺍﻟﻌﱪﺓ ﺃﻥ ﺍﻟﻠﻔﻆ ﻋﺎﻡ ﻳﺸﻤﻞ ﻛﻞ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﲈﺛﻠﺔ ﻋﱪ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫‪٤‬ـ ﻣﻨﺰﻟﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺳﺒﺐ ﺫﻟﻚ‪:‬‬
‫ـ ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﺃﺣﺪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﻹﺳﻼﻡ ﺣﺘﻰ ﻗﺎﻝ‬
‫ﺚ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﲪﺪ‪ :‬ﺇﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺛﻠﺚ ﺍﻟﻌﻠﻢ‪ ،‬ﹶﻭ ﹶﻭ ﱠﺟ ﹶﻪ ﺍ ﹾﻟ ﹶﺒ ﹾﻴ ﹶﻬ ﹺﻘ ﱡﻲ ﻛ ﹾﹶﻮ ﹶﻧ ﹸﻪ ﹸﺛ ﹸﻠ ﹶ‬ ‫ﱡ‬
‫‪h‬‬
‫ﺑﹺ ﹶﺄ ﱠﻥ ﻛﹶﺴﺐ ﺍ ﹾﻟﻌﺒ ﹺﺪ ﻳ ﹶﻘﻊ ﺑﹺ ﹶﻘ ﹾﻠﺒﹺ ﹺﻪ‪ ،‬ﻭﻟﹺﺴﺎﻧﹺ ﹺﻪ‪ ،‬ﻭﺟﻮ ﹺﺍﺭ ﹺﺣ ﹺﻪ؛ ﹶﻓﺎﻟﻨﱢﻴ ﹸﺔ ﹶﺃﺣﺪﹸ ﹶﺃ ﹾﻗﺴ ﹺﺎﻣﻬﺎ ﺍﻟ ﱠﺜ ﹶﻼ ﹶﺛﺔ‪،‬ﹺ‬
‫ﹶ ﹶ‬ ‫ﱠ ﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹾ ﹶ ﹶﹾ ﹶ ﹸ‬
‫ﹶﺎﺝ ﺇﹺ ﹶﻟ ﹾﻴ ﹶﻬﺎ‪ ،‬ﻭﻋﻦ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻭ ﹶﺃ ﹾﺭ ﹶﺟ ﹸﺤ ﹶﻬﺎ؛ ﹺﻷﹶ ﱠﳖﹶﺎ ﹶﻗﺪﹾ ﹶﺗﻜ ﹸ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﱢ‬ ‫ﳛﺘ ﹸ‬ ‫ﹸﻮﻥ ﻋ ﹶﺒﺎ ﹶﺩ ﹰﺓ ﹸﻣ ﹾﺴﺘﹶﻘ ﱠﻠ ﹰﺔ‪ ،‬ﹶﻭ ﹶﻏ ﹾ ﹸﲑ ﹶﻫﺎ ﹶ ﹾ‬
‫ﺃﻳﻀﺎ ﺃﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﻧﺼﻒ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﻟﺪﻳﻦ ﻟﻪ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ ﻭﺍﻟﻨﻴﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﺒﺎﻃﻦ‪،‬‬ ‫ﹰ‬
‫‪az‬‬

‫ﻭﺃﻳﻀﺎ ﻓﺎﻟﻨﻴﺔ ﻋﺒﻮﺩﻳﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﺒﻮﺩﻳﺔ ﺑﺎﳉﻮﺍﺭﺡ‪.‬‬ ‫ﻭﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﹰ‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺃﻥ ﺍﻷﻋﲈﻝ ﻻ ﺗﺼﺢ‪ ،‬ﺃﻭ ﻻ ﹸﺗ ﹾﻘ ﹶﺒﻞ‪ ،‬ﺃﻭ ﻻ ﹶﺗﻜ ﹸﹾﻤﻞ‪ ،‬ﺃﻭ ﻻ ﺗﺴﺘﻘﺮ ﺇﻻ ﺑﺎﻟﻨﻴﺔ‪.‬‬
‫‪١‬ـ ﱠ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰱ ﺻﺤﻴﺤﻪ‪.‬‬
‫‪‬‬ ‫‪٣٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫‪٢‬ـ ﺍﳊﺚ ﻋﲆ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻨﻴﺔ ﰲ ﻛﻞ ﻋﻤﻞ ﻭﺟﻌﻠﻬﺎ ﺧﺎﻟﺼﺔ ﷲ ﻻ ﻟﻐﲑﻩ‪.‬‬
‫‪٣‬ـ ﻣـﻦ ﻛﺎﻧـﺖ ﻫﺠﺮﺗـﻪ ﺇﱃ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ ﻧﻴـﺔ ﻭﻗﺼـﺪﹰ ﺍ ﻛﺎﻧـﺖ ﻫﺠـﺮﺓ ﻣﻘﺒﻮﻟـﺔ‬
‫ﹸﻳ ﹶﺜﺎﺏ ﻓﺎﻋﻠﻬﺎ‪.‬‬
‫‪٤‬ـ ﺍﳊﺚ ﻋﲆ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﰲ ﻫﺠﺮﺓ ﺩﺍﺋﻤﺔ ﷲ ﺗﻌﺎﱃ ﲠﺠﺮ ﺍﳌﻌﺼﻴﺔ ﺇﱃ ﺍﻟﻄﺎﻋﺔ‪،‬‬

‫‪g‬‬
‫ﻭﻫﺠﺮ ﺍﻟﻨﻮﻡ ﻭﺍﻟﺮﺍﺣﺔ ﻃﻠ ﹰﺒﺎ ﻟﻠﺮﺯﻕ ﺍﳊﻼﻝ ﺑﺪﻝ ﺍﻟﺴﺆﺍﻝ ﻭﻏﲑﳘﺎ‪.‬‬
‫‪٥‬ـ ﲢﺬﻳﺮ ﺍﳌﺮﺀ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺍﻟﺸﺪﻳﺪ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻﺳﻴﲈ ﺍﻟﺘﻌﻠﻖ ﺑﺎﳌﺮﺃﺓ ﻭﺍﻻﻓﺘﺘﺎﻥ ﲠﺎ‪.‬‬

‫‪.e‬‬ ‫***‬

‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ar‬‬
‫)ﺑﹺﺎﻟﻨﱢ ﱠﻴﺎﺕ ـ ﹺﻫ ﹾﺠ ﹶﺮ ﹸﺗ ﹸﻪ ـ ﹸﻳ ﹺﺼﻴ ﹸﺒ ﹶﻬﺎ ـ ﹶﻳﻨﹾﻜﹺ ﹸﺤ ﹶﻬﺎ(‪.‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ ﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ ﷺ‪» :‬ﺑﹺﺎﻟﻨﱢﻴ ﹺ‬
‫ﺎﺕ« ﻭﻣﺎ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ ﻋﲆ ﻛﻞ؟‬ ‫ﱠ‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ ﻣﺒﻴﻨﹰﺎ ﻣﻨﺰﻟﺘﻪ ﻭﺳﺒﺐ ﺫﻟﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪h‬‬
‫ﺱ‪ :٥‬ﻫﻞ ﺍﻟﻨﻴﺔ ﰱ ﺍﳊﺪﻳﺚ ﴍﻁ ﺃﻭ ﺭﻛﻦ؟‬
‫ﺱ‪ :٦‬ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳍﺠﺮﺓ ﰱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؟‬
‫‪az‬‬

‫ﺱ‪ :٧‬ﺑﲔ ﺳﺒﺐ ﻭﺭﻭﺩ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﳌﺎﺫﺍ ﺧﺺ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺬﻛﺮ‪.‬‬

‫ﻛﻴﻒ ﺗﺮﺩ ﻋﲆ ﺍﻻﺷﻜﺎﻝ ﺍﻟﻮﺍﺭﺩ ﺣﻴﺚ ﺃﺗﻰ ﺑﻠﻔﻆ )ﻭﺇﻧﲈ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮ￯( ﺑﻌﺪ‬
‫ﻗﻮﻟﻪ )ﺇﻧﲈ ﺍﻷﻋﲈﻝ ﺑﺎﻟﻨﻴﺎﺕ(؟‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٤٠‬‬
‫‪X‬‬
 ‫\‪È›]m’\;nÁÅ¢‬‬
‫‪C„’Ž]iÕÂ;€÷âˇ∏\;g]e‬‬
‫;‪Ž à;flŸ‬‬
‫‪Ž Ö̌ÁÉui’\D‬‬
‫ﻮﻕ‪ ،‬ﹶﻭ ﹺﻗﺘﹶﺎ ﹸﻟ ﹸﻪ‬
‫ﺎﺏ ﺍ ﹸﳌ ﹾﺴﻠﹺ ﹺﻢ ﹸﻓ ﹸﺴ ﹲ‬ ‫ﹺ‬
‫ﹶﺃ ﱠﻥ ﺍﻟﻨﱠﺒﹺ ﱠﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﺳ ﹶﺒ ﹸ‬
‫ﺑﻦ ﻣﺴﻌ ﹴ‬
‫ﻮﺩ‬ ‫ﹺ‬
‫ﻋﻦ ﹶﻋ ﹾﺒﺪ ﺍﷲ ﹺ ﹶ ﹾ ﹸ‬

‫‪g‬‬
‫ﹸﻛ ﹾﻔ ﹲﺮ« ‪.‬‬
‫)‪(١‬‬

‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬

‫‪.e‬‬
‫ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻏﺎﻓﻞ ﺑﻦ ﺣﺒﻴﺐ ﹸﺍﳍ ﹶﺬ ﱡﱄ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﻭﺳﻮﺍﻛﹺﻪ ﻭﻧﹶﻌﻠﻪ‪،‬‬
‫ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺃﻭﻝ ﻣﻦ ﺟﻬﺮ ﺑﺎﻟﻘﺮﺁﻥ ﺑﻤﻜﺔ‪ ،‬ﺻﺎﺣﺐ ﹺﴎ ﺍﻟﻨﺒﻲ ﷺ ﹺ‬
‫ﱢ‬
‫ﺗ ﹸﹸﻮ ﱢ ﹶﰲ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺛﻼﺛﲔ )‪٣٢‬ﻫـ( ﻋﻦ ﺑﻀﻊ ﻭﺳﺘﲔ ﺳﻨﺔ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫‪ar‬‬
‫ﺎﺏ ﺍ ﹸﳌ ﹾﺴﻠﹺﻢ«‪ :‬ﺃﻱ ﹶﺷﺘ ﹸﹾﻤ ﹸﻪ‪ ،‬ﻭﺍﻟ ﱠﺘ ﹶﻜ ﱡﻠ ﹸﻢ ﰲ ﹺﻋ ﹾﺮ ﹺﺿ ﹺﻪ ﺑﲈ ﹶﻳ ﹺﻌﻴ ﹸﺒ ﹸﻪ ﻭ ﹸﻳ ﹾﺆ ﹸﳌ ﹺ ﹸﻪ‪.‬‬ ‫ﹺ‬
‫»ﺳ ﹶﺒ ﹸ‬
‫ﻭﺧﺮﻭﺝ ﻋﻦ ﺍﳊﻖ‪.‬‬ ‫ﹲ‬ ‫ﻓﺠﻮﺭ‬
‫ﹲ‬ ‫ﻮﻕ«‪ :‬ﺃﻱ‪:‬‬ ‫» ﹸﻓ ﹸﺴ ﹲ‬
‫ﻭﲪ ﹸﻞ ﺍﻟﺴﻼﺡ ﻋﻠﻴﻪ ﺑﺪﻭﻥ ﺣﻖ‪.‬‬ ‫ﹺ‬
‫»ﻭﻗﺘﹶﺎ ﹸﻟ ﹸﻪ«‪ :‬ﺃﻱ‪ :‬ﻣﻘﺎﺗﻠ ﹸﺔ ﺍﳌﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﹶ ﹾ‬ ‫ﹶ‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫‪h‬‬
‫ﺎﺏ«‪ :‬ﻣﺼﺪﺭ ﺑﻤﻌﻨﻰ ﺍﻟﺴﺐ ﹸﻳﻀﺎﻑ ﳌﻔﻌﻮﻟﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﺘﴤ ﺍﳌﻔﺎﻋﻠﺔ ﻣﺜﻞ‬ ‫ﹺ‬
‫»ﺳ ﹶﺒ ﹸ‬
‫ﺍﻟﻘﺘﺎﻝ ﺃﻱ ﺗﺸﺎﲤﻬﲈ ﻓﺴﻮﻕ‪.‬‬
‫‪az‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰱ ﺻﺤﻴﺤﻪ‪.‬‬

‫‪‬‬ ‫‪٤١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻳﺘﻀﻤﻦ ﹰ‬
‫ﺇﲨﺎﻻ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﻟﻜﻔﺮ‪ :‬ﺣﻘﻴﻘﺘﻪ‪ ،‬ﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪g‬‬
‫‪٢‬ـ ﺍﻟﻨﻔﺲ ﺍﳌﺴﻠﻤﺔ ﻭﺣﺮﻣﺔ ﻗﺘﻠﻬﺎ‪ ،‬ﻭﺟﺰﺍﺀ ﻣﻦ ﻓﻌﻠﻪ‪.‬‬
‫‪٣‬ـ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﺮﺩ ﻋﲆ ﺑﻌﺾ ﺍﻟﻔﺮﻕ‪.‬‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪.e‬‬ ‫ﻭﻫﺬﺍ ﺇﲨﺎﻝ ﺗﻔﺼﻴﻠﻪ ﻓﻴﲈ ﻳﲇ‪:‬‬

‫‪١‬ـ ﺍﻟﻜﻔﺮ‪ :‬ﺣﻘﻴﻘﺘﻪ‪ ،‬ﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ـ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺘﻲ ﻫﻲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻠﺔ‪ ،‬ﺑﻞ ﹸﺃ ﹾﻃﻠﹺ ﹶﻖ ﻋﻠﻴﻪ ﺫﻟﻚ‬
‫ﻣﺒﺎﻟﻐ ﹰﺔ ﰲ ﺍﻟﺘﺤﺬﻳﺮ‪ ،‬ﻣﻌﺘﻤﺪﹰ ﺍ ﻋﲆ ﻣﺎ ﺗﻘﺮﺭ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻋﲆ ﻋﺪﻡ ﻛﻔﺮﻩ ﺑﻤﺜﻞ ﺫﻟﻚ‪.‬‬
‫‪ar‬‬
‫ﺃﻭ ﺃﻃﻠﻘﻪ ﻋﻠﻴﻪ ﻟﺸﺒﻬﻪ ﺑﻪ؛ ﻷﻥ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻢ ﻣﻦ ﺷﺄﻥ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺆﻭﻝ ﺇﱃ ﺍﻟﻜﻔﺮ ﻟﺸﺆﻣﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻛﻔﻌﻞ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﹰ‬
‫ﻣﺴﺘﺤﻼ ﺑﻼ‬ ‫ﻭﺃ ﱠﻥ ﺫﻟﻚ ﰲ ﺣﻖ ﻣﻦ ﻓﻌﻠﻪ‬‫ﻭﻗﻴﻞ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﹶ‬
‫ﻣﻮﺟﺐ‪ ،‬ﻭﻻ ﺳﺒﺐ‪.‬‬
‫‪h‬‬
‫‪٢‬ـ ﺍﻟﻨﻔﺲ ﺍﳌﺴﻠﻤﺔ ﻭﺣﺮﻣﺔ ﻗﺘﻠﻬﺎ‪ ،‬ﻭﺟﺰﺍﺀ ﻣﻦ ﻓﻌﻠﻪ‪:‬‬
‫ﹺ‬ ‫ﹸ‬ ‫ـ ﹶﱠﳌﺎ ﻛﺎﻥ‬
‫ﱪ ﻋﻨﻪ ﺑﻠﻔﻆ‬ ‫ﺍﻟﺴ ﹶﺒﺎﺏ ﺣﻴﺚ ﹸﻳ ﹾﻔﴤ ﺇﱃ ﺇﺯﻫﺎﻕ ﱡ‬
‫ﺍﻟﺮﻭﺡ ﹶﻋ ﱠ ﹶ‬ ‫ﺍﻟﻘﺘﺎﻝ ﺃﺷﺪ ﻣﻦ ﱢ‬
‫‪az‬‬

‫ﺃﺷﺪ ﻣﻦ ﻟﻔﻆ ﺍﻟﻔﺴﻖ ﻭﻫﻮ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻗﺪ ﺣﺬﺭ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﺣﻖ‬
‫ﻟﻌﻈﻴﻢ ﺣﻘﻪ ﻭﺣﺮﻣﺘﻪ ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪ :‬ﱹ‪f e d c‬‬
‫‪q ponml kjihg‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٤٢‬‬
‫‪X‬‬
 ‫‪ r‬ﱸ ‪ ،‬ﻭﺭﻭ￯ ﺍﻟﱰﻣﺬﻱ ﺑﺴﻨﺪ ﺣﺴﻦ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‬
‫)‪(١‬‬

‫ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻗﺎﻝ ‪» :‬ﻟﺰﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﲆ ﺍﷲ ﻣﻦ ﻗﺘﻞ ﺭﺟﻞ ﻣﺴﻠﻢ ـ ﺃﻱ ﺑﻐﲑ ﺣﻖ« ـ‪.‬‬
‫‪٣‬ـ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﺮﺩ ﻋﲆ ﺑﻌﺾ ﺍﻟﻔﺮﻕ‪.‬‬
‫ﻏﲑ ﻓﺎﺳﻖ‪ ،‬ﻓﻼ‬ ‫ﹺ‬
‫ﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﹸ‬‫ﹶ‬ ‫ﺑﺄﻥ ﹸﻣ‬
‫ـ ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺮﺩ ﻋﲆ ﺍﳌﺮﺟﺌﺔ ﺍﻟﻘﺎﺋﻠﲔ ﱠ‬

‫‪g‬‬
‫ﻳﴬ ﻣﻊ ﺍﻹﻳﲈﻥ ﻣﻌﺼﻴ ﹲﺔ ﻛﲈ ﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﻜﻔﺮ ﻃﺎﻋﺔ‪ ،‬ﹸ‬
‫ﻭﺳ ﱡﻤﻮﺍ ﺑﺎﳌﺮﺟﺌﺔ؛ ﻷﳖﻢ‬ ‫ﱡ‬
‫ﳛ ﹶﺬﺭ ﻣﻦ ﺍﳌﻌﺎﴆ‬
‫ﺃﺧﺮﻭﺍ ﺍﻷﻋﲈﻝ ﻋﻦ ﺍﻹﻳﲈﻥ‪ ،‬ﻣﻦ ﺍﻹﺭﺟﺎﺀ ﻭﻫﻮ ﺍﻟﺘﺄﺧﲑ‪ ،‬ﺃﻱ ﻓﻼ ﹸ ﹾ‬
‫ﱠ‬

‫‪.e‬‬
‫ﻣﻊ ﺣﺼﻮﻝ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻻ ﹸﻳ ﹾﻔ ﹶﻬﻢ ﻣﻦ ﺍﳊﺪﻳﺚ ﺗﻘﻮﻳﺔ ﻣﺬﻫﺐ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﹸﻳ ﹶﻜ ﱢﻔ ﹸﺮﻭﻥ‬
‫ﺃﻥ ﻇﺎﻫﺮﻩ ﻏﲑ ﻣﺮﺍﺩ‪.‬‬
‫ﺑﺎﳌﻌﺎﴆ؛ ﻷﻧﻪ ﺳﺒﻖ ﱠ‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﻻ ﹸﻳﻔﻬﻢ ﻣﻦ ﺍﳊﺪﻳﺚ ﺗﻜﻔﲑ ﺍﳌﺴﻠﻢ؛ ﻷﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﺃﻣﺮ ﺟﺪﱡ ﺧﻄﲑ‪،‬‬
‫ﺍﻟﺘﻌﺠ ﹺﻞ ﺑﻪ‪ ،‬ﺃﻭ ﺇﻗﺮﺍﺭﻩ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺄﻛ ﹺﱡﺪ ﻣﻦ‬
‫‪ar‬‬
‫ﱡ‬ ‫ﻭﻗﺪ ﺣﺬﺭﻧﺎ ـ ﺍﷲ ﺗﻌﺎﱃ ـ ﻣﻨﻪ‪ ،‬ﻭﳖﻰ ﻋﻦ‬
‫ﳜﻄﹺ ﹸﺊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟ ﹶﻌ ﹾﻔﻮ ﺧﲑ ﻣﻦ ﹶﺃ ﹾﻥ ﳜﻄﺊ ﰲ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬ ‫ﺃﺳﺒﺎﺑﻪ ﹶﻓ ﹶ‬
‫ﻸ ﹾﻥ ﹸ ﹾ‬
‫‪٢‬ـ ﺍﻟﺘﻜﻔﲑ ﺑﻌﺪ ﻗﻴﺎﻡ ﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻌﻪ ﻣﻦ ﺣﻖ ﺍﻟﻘﻀﺎﺀ ﺍﻟﴩﻋﻲ ﻓﻘﻂ‪،‬‬
‫ﺣﻖ ﺍﳉﲈﻋﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺍﻷﻓﺮﺍﺩ ﻭﻻ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺪﻋﺎﺓ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﱢ‬
‫‪h‬‬
‫‪٣‬ـ ﻣﻨﺰﻟﺔ ﺍﳌﺴﻠﻢ ﻭﺣﺮﻣﺔ ﻗﺘﻠﻪ ﺃﻭ ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻴﻪ‪.‬‬
‫‪٤‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﺣﻖ ‪.‬‬
‫‪٥‬ـ ﻭﺟـﻮﺏ ﺍﳌﺤﺎﻓﻈـﺔ ﻋـﲆ ﺍﻟﻨﻔـﺲ ﺍﻟﺒﴩﻳـﺔ‪ ،‬ﻟﻐﻀـﺐ ﺍﷲ ﻭﻟﻌﻨـﻪ ﻣـﻦ‬
‫‪az‬‬

‫ﻗﺘﻠﻬﺎ ﺃﻭ ﺁﺫﺍﻫﺎ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ‪.٩٣ :‬‬

‫‪‬‬ ‫‪٤٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻮﻕ ـ ﹺﻗﺘﹶﺎ ﹸﻟ ﹸﻪ(‪.‬‬
‫ﺎﺏ ﺍ ﹸﳌ ﹾﺴﻠﹺﻢ ـ ﹸﻓ ﹸﺴ ﹲ‬ ‫ﹺ‬
‫)ﺳ ﹶﺒ ﹸ‬

‫‪g‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﳊﺪﻳﺚ؟ ﻭﳌﺎﺫﺍ ﻋﱪ ﺑﺎﻟﻜﻔﺮ ﻋﻦ ﺍﻟﻘﺘﺎﻝ؟‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫‪.e‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻛﻴﻒ ﺗﺮﺩ ﺑﺎﳊﺪﻳﺚ ﻋﲆ ﺍﳌﺮﺟﺌﺔ؟‬
‫***‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٤٤‬‬
‫‪X‬‬
 ‫\‪n’]m’\;nÁÅ¢‬‬
‫‪C€Ž÷Žâł ˇ∏\;ÏêD‬‬
‫ﻮﻝ ﺍﷲ ﷺ‪» :‬ﺇﹺ ﱠﻥ ﹺﻣ ﹶﻦ ﱠ‬
‫ﺍﻟﺸ ﹶﺠ ﹺﺮ ﹶﺷ ﹶﺠ ﹶﺮ ﹰﺓ ﹶﻻ ﹶﻳ ﹾﺴ ﹸﻘ ﹸﻂ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﹶﻋ ﹺﻦ ﺍ ﹾﺑ ﹺﻦ ﹸﻋ ﹶﻤ ﹶﺮ‬

‫‪g‬‬
‫ﻮﲏ ﻣﺎ ﹺﻫﻲ« ﹶﻓﻮ ﹶﻗﻊ ﺍﻟﻨﱠﺎﺱ ﹺﰲ ﹶﺷﺠ ﹺﺮ ﺍﻟﺒﻮ ﹺ‬ ‫ﹺ‬
‫ﺍﺩﻱ‬ ‫ﹶﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶﻭ ﹶﺭ ﹸﻗ ﹶﻬﺎ‪ ،‬ﹶﻭﺇﹺ ﱠﳖﹶﺎ ﹶﻣ ﹶﺜ ﹸﻞ ﺍ ﹸﳌ ﹾﺴﻠﻢﹺ‪ ،‬ﹶﻓ ﹶﺤﺪﱢ ﹸﺛ ﹺ ﹶ‬
‫ﺖ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻗﺎ ﹸﻟﻮﺍ‪ :‬ﹶﺣﺪﱢ ﹾﺛﻨﹶﺎ ﹶﻣﺎ ﹺﻫ ﹶﻲ‬ ‫ﹺ‬
‫ﹶﻗ ﹶﺎﻝ ﹶﻋ ﹾﺒﺪﹸ ﺍﷲ‪ :‬ﹶﻭ ﹶﻭ ﹶﻗ ﹶﻊ ﹺﰲ ﹶﻧ ﹾﻔﴘ ﹶﺃ ﱠﳖﹶﺎ ﺍﻟﻨﱠﺨﹾ ﹶﻠ ﹸﺔ‪ ،‬ﹶﻓ ﹾ‬
‫ﺎﺳﺘ ﹾﹶﺤ ﹶﻴ ﹾﻴ ﹸ‬
‫ﻮﻝ ﺍﷲ ﹶﻗ ﹶﺎﻝ‪ :‬ﹺ‬
‫»ﻫ ﹶﻲ ﺍﻟﻨﱠﺨﹾ ﹶﻠ ﹸﺔ«‪.‬‬ ‫ﹶﻳﺎ ﹶﺭ ﹸﺳ ﹶ‬

‫‪.e‬‬
‫ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ ﺍﻟﻌﺪﻭﻱ ﺍﻟﻘﺮﳾ‪ ،‬ﺃﺳﻠﻢ ﺑﻤﻜﺔ ﻭﻫﻮ‬
‫ﺻﻐﲑ‪ ،‬ﻭﻫﺎﺟﺮ ﻭﻫﻮ ﺍﺑﻦ ﻋﴩ ﺳﻨﲔ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋﺒﺎﺩﻫﻢ‪ ،‬ﺷﻬﺪ ﻟﻪ‬
‫ﺍﻟﺮﺳﻮﻝ ﷺ ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻋﺒﺪ ﺍﷲ ﺭﺟﻞ ﺻﺎﻟﺢ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺒﻌﲔ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫‪ar‬‬
‫ﻋﻦ ﺃﺭﺑﻊ ﻭﺛﲈﻧﲔ ﺳﻨﺔ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﺍﻟﺸ ﹶﺠ ﹺﺮ«‪ :‬ﺃﻱ‪ :‬ﻣﻦ ﺟﻨﺲ ﺍﻟﺸﺠﺮ‪.‬‬ ‫»ﺇﹺ ﱠﻥ ﹺﻣ ﹶﻦ ﱠ‬
‫»ﻣ ﹶﺜ ﹸﻞ«‪ :‬ﺃﻱ‪ :‬ﹺﺷ ﹾﺒﻪ‪.‬‬ ‫ﹶ‬
‫‪h‬‬
‫»ﺍ ﹸﳌ ﹾﺴﻠﹺﻢﹺ«‪ :‬ﺃﻱ‪ :‬ﺍﳌﺴﻠﻢ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺃﳖﺎ ﺗ ﹾﹸﺸﺒﹺﻬﻪ ﰲ ﺩﻭﺍﻡ ﺍﻻﻧﺘﻔﺎﻉ ﻭﻋﻤﻮﻣﻪ‪.‬‬
‫ﺍﺩﻱ«‪ :‬ﺃﻱ ﺟﺎﻟﺖ ﺃﻓﻜﺎﺭﻫﻢ ﰲ ﺍﻷﺷﺠﺎﺭ ﺍﻟﺘﻲ ﺗﻜﻮﻥ‬ ‫» ﹶﻓﻮ ﹶﻗﻊ ﺍﻟﻨﱠﺎﺱ ﹺﰲ ﹶﺷﺠ ﹺﺮ ﺍﻟﺒﻮ ﹺ‬
‫ﹶ ﹶﹶ‬ ‫ﹸ‬ ‫ﹶ ﹶ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﺑﻨﻮﻉ ﻣﻦ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻭ ﹶﺫ ﹺﻫﻠﻮﺍ ﻋﻦ ﺍﻟﻨﺨﻠﺔ‪.‬‬
‫‪az‬‬

‫)‪(١‬‬
‫ﴪ ﹶﻫﺎ ﱞ‬ ‫ﰲ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﹶﻓ ﹶﻔ ﱠ ﹶ‬
‫ﺃﻥ ﺃﺗﻜﻠﻢ ﰲ ﺣﴬﺓ ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‬ ‫ﺖ«‪ :‬ﺃﻱ‪ :‬ﻣﻨﻌﻨﻲ ﺍﳊﻴﺎﺀ ﹾ‬ ‫» ﹶﻓ ﹾ‬
‫ﺎﺳﺘ ﹾﹶﺤ ﹶﻴ ﹾﻴ ﹸ‬
‫ﻭﺗﻮﻗﲑﺍ ﳍﻢ‪.‬‬
‫ﹰ‬ ‫ﻭﻏﲑﳘﺎ ﻫﻴﺒ ﹰﺔ ﻣﻨﻬﻢ‪،‬‬
‫)‪ (١‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﻱ‪ :‬ﻏﻔﻠﻮﺍ‪.‬‬
‫‪‬‬ ‫‪٤٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﺍﻟﺸ ﹶﺠ ﹺﺮ«‬ ‫»ﺷﺠﺮﺓﹰ«‪ :‬ﺑﺎﻟﻨﺼﺐ ﺍﺳﻢ »ﺇﹺ ﱠﻥ« ﻣ ﹶﺆ ﱠﺧﺮ‪ ،‬ﻭﺧﱪﻫﺎ ﺍﳉﺎﺭ ﻭﺍﳌﺠﺮﻭﺭ ﹺ‬
‫»ﻣ ﹶﻦ ﱠ‬ ‫ﹸ‬ ‫ﹶ ﹶ ﹶ‬
‫ﹸﻣ ﹶﻘﺪﱠ ﻡ‪.‬‬
‫»ﻣﻦ«‪ :‬ﻟﻠﺘﺒﻌﻴﺾ‪.‬‬ ‫ﹺ‬

‫‪g‬‬
‫ﺃﻥ‬
‫ﲔ ﱠ‬‫»ﻻﹶ ﹶﻳ ﹾﺴ ﹸﻘ ﹸﻂ ﹶﻭ ﹶﺭ ﹸﻗ ﹶﻬﺎ«‪ :‬ﲨﻠﺔ ﰲ ﳏﻞ ﻧﺼﺐ ﺻﻔﺔ ﻟﺸﺠﺮﺓ‪ ،‬ﻭﻫﻲ ﺻﻔﺔ ﺳﻠﺒﻴﺔ ﹸﺗ ﹶﺒ ﱢ ﹸ‬
‫ﻣﻮﺻﻮﻓﻬﺎ ﳐﺘﺺ ﲠﺎ ﺩﻭﻥ ﻏﲑﻫﺎ‪.‬‬

‫‪.e‬‬
‫ﺇﻥ ﻋﺮﻓﺘﻤﻮﻫﺎ ﻓﺤﺪﺛﻮﲏ‪.‬‬
‫ﻮﲏ«‪ :‬ﻓﻌﻞ ﺃﻣﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﹾ‬ ‫» ﹶﻓ ﹶﺤﺪﱢ ﹸﺛ ﹺ‬
‫»ﺣﺪﱢ ﹾ‬
‫ﺙ«‪.‬‬ ‫ﹺ‬
‫»ﻣﺎ ﻫ ﹶﻲ«‪ :‬ﲨﻠﺔ ﻣﻦ ﻣﺒﺘﺪﺃ ﻭﺧﱪ ﹶﺳﺪﱠ ﺕ ﹶﻣ ﹶﺴﺪﱠ ﻣﻔﻌﻮﱄ ﹶ‬ ‫ﹶ‬
‫»ﺍﻟﻨﱠﺨﹾ ﹶﻠ ﹸﺔ«‪ :‬ﺑﺎﻟﺮﻓﻊ ﺧﱪ ﹶ‬
‫»ﺃ ﱠﻥ« ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫‪ar‬‬
‫ﻭﻳﺘﻀﻤﻦ ﹰ‬
‫ﺇﲨﺎﻻ‪ :‬ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﻓﻀﻞ ﺍﻟﻨﺨﻠﺔ ﻭﺑﺮﻛﺎﲥﺎ‪.‬‬
‫‪٢‬ـ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻨﺨﻠﺔ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ‪.‬‬
‫‪h‬‬
‫‪١‬ـ ﻓﻀﻞ ﺍﻟﻨﺨﻠﺔ ﻭﺑﺮﻛﺎﲥﺎ‪:‬‬
‫ﺇﻥ ﺑﺮﻛﺔ ﺍﻟﻨﺨﻠﺔ ﻣﻮﺟﻮﺩ ﹲﺓ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﳍﺎ ﻣﻦ ﺣﲔ ﺗﻄﻠﻊ ﺇﱃ ﺣﲔ ﺗﻴﺒﺲ؛ ﺗﺆﻛﻞ‬ ‫ﱠ‬
‫‪az‬‬

‫ﺃﻧﻮﺍﻉ ﺛﻤﺮﻫﺎ‪ ،‬ﺛﻢ ﻳﻨﺘﻔﻊ ﺑﺠﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﺣﺘﱠﻰ ﺍﻟﻨﻮ￯ ﰲ ﻋﻠﻒ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﺍﻟﻠﻴﻒ ﰲ‬
‫ﺍﳊﺒﺎﻝ‪ ،‬ﻭﺟﺬﻭﻋﻪ ﰲ ﺳﻘﻒ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻻ ﳜﻔﻰ‪ ،‬ﻓﻼ ﻳﺴﻘﻂ ﻭﺭﻗﻬﺎ‪،‬‬
‫ﻭﻻ ﹸﻳ ﹾﻌﺪﹶ ﻡ ﻇﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﺒﻄﻞ ﻧﻔﻌﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻻ ﺗﻨﻘﻄﻊ ﹶﺑ ﹶﺮ ﹶﻛ ﹸﺔ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻬﻲ ﹶﺑ ﹶﺮ ﹶﻛ ﹲﺔ ﻋﺎﻣﺔ‬
‫ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻧﻔﻌﻪ ﻣﺴﺘﻤﺮ ﻟﻪ ﻭﻟﻐﲑﻩ ﺣﺘﻰ ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٤٦‬‬
‫‪X‬‬
 ‫‪٢‬ـ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻨﺨﻠﺔ ‪:‬‬
‫ـ ﹶﻗ ﹶﺎﻝ ﺍ ﹾﻟ ﹸﻘ ﹾﺮ ﹸﻃﺒﹺ ﱡﻲ‪ :‬ﹶﻭ ﹶﻗ ﹶﻊ ﺍﻟﺘ ﹾﱠﺸﺒﹺﻴ ﹸﻪ ﹶﺑ ﹾﻴﻨ ﹸﹶﻬ ﹶﲈ ـ ﺃﻱ ﺑﲔ ﺍﻟﻨﺨﻠﺔ ﻭﺍﳌﺴﻠﻢ ـ ﹺﻣ ﹾﻦ ﹺﺟ ﹶﻬ ﹺﺔ ﹶﺃ ﱠﻥ ﹶﺃ ﹾﺻ ﹶﻞ‬
‫ﺎﺏ‪،‬‬‫ﻸ ﹾﺭ ﹶﻭﺍﺡﹺ ﹸﻣ ﹾﺴ ﹶﺘ ﹶﻄ ﹲ‬ ‫ﻮﺕ ﻟﹺ ﹾ ﹶ‬
‫ﺖ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻥ ﹶﻣﺎ ﹶﻳ ﹾﺼﺪﹸ ﹸﺭ ﹶﻋﻨﹾ ﹸﻪ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻌ ﹸﻠﻮ ﹺﻡ ﹶﻭﺍ ﹾﻟﺨﹶ ﹾﻴ ﹺﺮ ﹸﻗ ﹲ‬‫ـﻤ ﹾﺴﻠﹺ ﹺﻢ ﹶﺛﺎﺑﹺ ﹲ‬ ‫ﹺﺩ ﹺ‬
‫ﻳﻦ ﺍ ﹾﻟ ﹸ‬
‫ﹸﻮﺭﺍ ﺑﹺ ﹺﺪﻳﻨ ﹺ ﹺﻪ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹸﻳﻨﹾ ﹶﺘ ﹶﻔ ﹸﻊ ﺑﹺﻜ ﱢﹸﻞ ﹶﻣﺎ ﹶﻳ ﹾﺼﺪﹸ ﹸﺭ ﹶﻋﻨﹾ ﹸﻪ ﹶﺣﻴﺎ ﹶﻭ ﹶﻣ ﱢﻴﺘﹰﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﹶﻭ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﻻ ﹶﻳﺰ ﹸﹶﺍﻝ ﹶﻣ ﹾﺴﺘ ﹰ‬

‫‪g‬‬
‫ﻳﺴﺘﻔﺎﺩ ﲠﺎ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﳍﺎ ﺣﺘﻰ ﺑﻌﺪ ﻗﻄﻌﻬﺎ ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫ﺎﻥ‪.‬‬ ‫ﹾ‬

‫‪.e‬‬ ‫‪١‬ـ ﺍﳌﺆﻣﻦ ﺩﺍﺋﻢ ﺍﻟﻨﻔﻊ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ‪.‬‬

‫ﺍﻹ ﹾﻓ ﹶﻬﺎﻡﹺ‪ ،‬ﹶﻭﺗ ﹾﹶﺼ ﹺﻮ ﹸﻳﺮ ﺍﻟـ ﹶﹾﻤ ﹶﻌ ﹺﺎﲏ؛ ﻟﹺ ﹶﱰ ﹶﺳ ﹶﺦ ﹺﰲ ﺍﻷ ﹾﺫ ﹶﻫ ﹺ‬
‫ﺎﻝ؛ ﻟﹺ ﹺﺰ ﹶﻳﺎ ﹶﺩ ﹺﺓ ﹾ ﹺ‬
‫‪٣‬ـ ﺗﻮﻗﲑ ﺍﻟﺼﻐﲑ ﻟﻠﻜﺒﲑ ﻭﺍﺣﱰﺍﻣﻪ ﻣﻦ ﺃﺭﻗﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﳜ ﹶﻔﻰ ﹶﻣ ﹶﻊ ﹶﺑ ﹶﻴﺎﻧﹺ ﹺﻪ ﹶﹸﳍ ﹾﻢ ﺇﹺ ﹾﻥ ﹶﱂ ﹾ ﹶﻳ ﹾﻔ ﹶﻬ ﹸﻤﻮ ﹸﻩ‪.‬‬
‫ﴐﺏ ﹾﺍﻷﹶﻣ ﹶﺜ ﹺ‬
‫ﹸ ﹾ‬

‫ﺎﻥ ﺍﻟ ﱠﻄ ﹶﻠ ﹶﺒ ﹺﺔ ﺑﹺ ﹶﲈ ﹶ ﹾ‬
‫‪٢‬ـ‬

‫‪٤‬ـ ﹾﺍﻣﺘﹺ ﹶﺤ ﹸ‬
‫ﺎﻥ ﺍ ﹾﻟ ﹶﻌﺎﱂ ﹶﺃ ﹾﺫ ﹶﻫ ﹶ‬
‫‪ar‬‬
‫ﻳﺖ ﹶﻣ ﹾﺼ ﹶﻠ ﹶﺤ ﹴﺔ‪.‬‬ ‫ﺎﺀ ﻣﺎ ﹶﱂ ﻳ ﹶﺆﺩ ﺇﹺ ﹶﱃ ﹶﺗ ﹾﻔ ﹺﻮ ﹺ‬ ‫ﹺ‬
‫ﺎﺏ ﺍﻟـ ﹶﹾﺤ ﹶﻴ ﹶ ﹾ ﹸ ﱢ‬
‫ﹺ‬
‫‪٥‬ـ ﹾﺍﺳﺘ ﹾﺤ ﹶﺒ ﹸ‬

‫***‬
‫‪h‬‬
‫‪az‬‬

‫‪‬‬ ‫‪٤٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﻣﺜﻞ ـ ﺷﺠﺮ ﺍﻟﺒﻮﺍﺩﻱ ـ ﻓﺎﺳﺘﺤﻴﻴﺖ(‪.‬‬

‫‪g‬‬
‫»ﺷ ﹶﺠ ﹶﺮﺓ« ـ ﹶ‬
‫»ﻻ ﹶﻳ ﹾﺴ ﹸﻘ ﹸﻂ ﹶﻭ ﹶﺭ ﹸﻗ ﹶﻬﺎ«؟‬ ‫ﺱ‪ :٢‬ﻣﺎ ﺇﻋﺮﺍﺏ ﹶ‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫‪.e‬‬ ‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺱ‪ :٥‬ﺑﲔ ﻓﻀﻞ ﺍﻟﻨﺨﻠﺔ ﻭﺑﺮﻛﺎﲥﺎ‪ ،‬ﻭﻣﺎ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺴﻠﻢ؟ ﻭﳌﺎﺫﺍ‬

‫***‬
‫ﺧﺼﻬﺎ ﺑﴬﺏ ﺍﳌﺜﻞ؟‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٤٨‬‬
‫‪X‬‬
 ‫\‪√d\Ö’\;nÁÅ¢‬‬
‫‪Ck]ŸÖ,\;g]fiip\D‬‬
‫ﺎﺕ«‪ ،‬ﹶﻗﺎ ﹸﻟﻮﺍ‪ :‬ﹶﻳﺎ‬ ‫ﻋﻦ ﹶﺃ ﹺﰊ ﻫﺮﻳﺮ ﹶﺓ ‪ ،‬ﻋ ﹺﻦ ﺍﻟ ﱠﻨﺒﹺﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﺍﺟﺘﹶﻨﹺﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍ ﹸﳌﻮﺑﹺ ﹶﻘ ﹺ‬
‫ﱠ ﹾﹶ‬ ‫ﹾ ﹸ‬ ‫ﱢ‬ ‫ﹶ‬ ‫ﹸ ﹶﹾﹶ‬ ‫ﹶ ﹾ‬

‫‪g‬‬
‫ﺲ ﺍ ﱠﻟﺘﹺﻲ ﹶﺣ ﱠﺮ ﹶﻡ ﺍﷲﹸ ﺇﹺ ﱠﻻ‬ ‫»ﺍﻟﴩ ﹸﻙ ﺑﹺﺎﷲ‪ ،‬ﹶﻭ ﱢ‬
‫ﺍﻟﺴ ﹾﺤ ﹸﺮ‪ ،‬ﹶﻭ ﹶﻗﺘ ﹸﹾﻞ ﺍﻟﻨﱠ ﹾﻔ ﹺ‬ ‫ﻮﻝ ﺍﷲ ﹶﻭ ﹶﻣﺎ ﹸﻫ ﱠﻦ؟ ﹶﻗ ﹶﺎﻝ‪ :‬ﱢ ﹾ‬‫ﹶﺭ ﹸﺳ ﹶ‬
‫ﻑ ﺍ ﹸﳌﺤﺼﻨ ﹺ‬ ‫ﹺ‬ ‫ﺎﳊ ﱢﻖ‪ ،‬ﻭ ﹶﺃﻛ ﹸﹾﻞ ﺍﻟﺮﺑﺎ‪ ،‬ﻭ ﹶﺃﻛ ﹸﹾﻞ ﻣ ﹺ ﹺ‬
‫ﹶﺎﺕ‬ ‫ﺎﻝ ﺍﻟ ﹶﻴﺘﻴﻢﹺ‪ ،‬ﹶﻭﺍﻟﺘ ﹶﱠﻮ ﱢﱄ ﹶﻳ ﹾﻮ ﹶﻡ ﺍﻟﺰ ﹾﱠﺣﻒ‪ ،‬ﹶﻭ ﹶﻗ ﹾﺬ ﹸ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﱢﹶ ﹶ‬ ‫ﺑﹺ ﹶ ﹶ‬
‫ﹶﺎﺕ ﺍﻟﻐﹶﺎﻓﹺﻼ ﹺ‬ ‫ﺍ ﹸﳌ ﹾﺆ ﹺﻣﻨ ﹺ‬

‫‪.e‬‬
‫ﹶﺕ«‪.‬‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺃﻭ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺨﺮ ﺍﻟﺪﻭﳼ ‪ ،‬ﻛﻨﺎﻩ ﺍﻟﻨﺒﻲ ﷺ ﺑﺄﰊ ﻫﺮﻳﺮﺓ ﺣﲔ‬
‫ﺭﺁﻩ ﳛﻤﻞ ﻫﺮﺓ ـ ﻗﻄﺔ ـ ﰲ ﻛﻤﻪ‪ ،‬ﺃﺳﻠﻢ ﻋﺎﻡ ﻏﺰﻭﺓ ﺧﻴﱪ ﺳﻨﺔ ﺳﺒﻊ )‪٧‬ﻫـ( ﻭﻭﺍﻇﺐ‬
‫‪ar‬‬
‫ﻋﲆ ﻣﻼﺯﻣﺘﻪ ﻟﻠﻨﺒﻲ ﷺ ﺭﻏﺒﺔ ﰲ ﺍﻟﻌﻠﻢ ‪ ،‬ﻓﺪﻋﺎ ﻟﻪ ﺍﻟﻨﺒﻲ ﷺ؛ ﻟﺬﺍ ﻛﺎﻥ ﺫﺍ ﺣﺎﻓﻈﺔ‬
‫ﺫﺍﻛﺮﺓ ﺿﺎﺑﻄﺔ ‪ ،‬ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ ‪ ٥٩‬ﻭﻋﻤﺮﻩ ﺛﲈﻥ‬
‫ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﺍﺟﺘﹶﻨ ﹺ ﹸﺒﻮﺍ«‪ :‬ﺍﺑﺘﻌﺪﻭﺍ ﻭﺍﺗﺮﻛﻮﺍ‪.‬‬
‫‪h‬‬
‫ﹾ‬
‫»ﺍ ﹸﳌﻮﺑﹺ ﹶﻘﺎﺕ«‪ :‬ﺍﳌﻬﻠﻜﺎﺕ‪.‬‬
‫ﺑﺄﻥ ﻳﺘ ﹺ‬
‫ﱠﺨ ﹶﺬ ﻣﻌﻪ ﹰ‬ ‫»ﺍﻟﴩ ﹸﻙ ﺑﹺﺎﷲ«‪ :‬ﹾ‬
‫ﺇﳍﺎ ﻏﲑﻩ‪.‬‬ ‫ﱢﹾ‬
‫‪az‬‬

‫ﻭﺟﻬ ﹺﻪ‪ ،‬ﻭ ﹸﻳ ﹾﻄ ﹶﻠ ﹸﻖ ﻋﲆ ﻣﺎ ﻳﻘﻊ ﺑﺨﺪﺍﻉ‬

‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﴚﺀ ﻋﻦ‬ ‫ﻑ‬‫ﴏ ﹸ‬‫»ﺍﻟﺴ ﹾﺤ ﹸﺮ«‪ :‬ﻫﻮ ﻟﻐﺔ ﹶ ﹾ‬ ‫ﱢ‬
‫ﻭﲣﻴﻼﺕ ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ﻧﺤﻮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺴﺎﺣﺮ ﻣﻦ ﴏﻑ ﺍﻷﺑﺼﺎﺭ ﻋﲈ ﻳﺘﻌﺎﻃﺎﻩ‬
‫ﺨ ﱠﻔ ﹺﺔ ﻳﺪﻩ‪.‬‬
‫ﺑﹺ ﹺ‬

‫‪‬‬ ‫‪٤٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫»ﺍﻟﺮ ﹶﺑﺎ«‪ :‬ﻟﻐ ﹰﺔ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﻛﻤﺒﺎﺩﻟﺔ ﺩﺭﻫ ﹴﻢ ﺑﺪﺭﳘﲔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺄﻛﻠﻪ‪ :‬ﺗﻌﺎﻃﻴﻪ ﺑﺎﻷﺧﺬ‪،‬‬
‫ﱢ‬
‫ﺃﻭ ﺍﻹﻋﻄﺎﺀ‪.‬‬
‫»ﺍﻟ ﹶﻴﺘﹺﻴﻢ«‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻣﺎﺕ ﺃﺑﻮﻩ ﻭﻫﻮ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ‪.‬‬
‫ﻒ«‪ :‬ﺍﻟﻔﺮﺍﺭ ﻋﻦ ﺍﻟﻘﺘﺎﻝ‪.‬‬ ‫»ﺍﻟﺘﱠﻮ ﱢﱄ ﻳﻮﻡ ﺍﻟﺰﱠﺣ ﹺ‬
‫ﹶ ﹶﹾﹶ ﹾ‬

‫‪g‬‬
‫ﻑ ﺍ ﹸﳌﺤﺼﻨ ﹺ‬
‫ﹶﺎﺕ«‪ :‬ﺃﻱ‪ :‬ﹶﺭ ﹾﻣ ﹸﻴﻬ ﱠﻦ ﺑﺎﻟﺰﱢﻧﺎ‪ ،‬ﻭﺍﳌﺤﺼﻨﺎﺕ‪ :‬ﺍﻟﻌﻔﻴﻔﺎﺕ‪.‬‬ ‫» ﹶﻗ ﹾﺬ ﹸ ﹾ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺐ ﺇﻟﻴﻬﻦ ﻣﻦ ﺍﻟﺰﱢﻧﺎ‪.‬‬ ‫»ﺍﻟﻐﹶﺎﻓ ﹶﻼﺕ«‪ :‬ﻋﻦ ﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﺃﻭ ﱠ‬
‫ﻋﲈ ﻧﹸﺴ ﹶ‬

‫‪.e‬‬ ‫ﻭﺣ ﹺﻔ ﹶﻈ ﹸﻬ ﱠﻦ ﻋﻦ ﺍﻟﺰﱢﻧﺎ‪.‬‬

‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫»ﺍ ﹸﳌ ﹾﺤ ﹶﺼﻨﹶﺎﺕ«‪ :‬ﺑﻔﺘﺢ ﺍﻟﺼﺎﺩ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺣﺼﻦ‪.‬‬
‫ﺃﺣ ﹶﺼﻨ ﹸﹶﻬ ﱠﻦ ﺍﷲ‪ ،‬ﹶ‬
‫ﺃﻱ ﺍﻟﺘﻲ ﹾ‬
‫\’‪;U‡]Ëe’\Â;{Öç‬‬
‫‪ar‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺃﴎﺍﺭ ﻭﺣﻜﻢ ﰲ ﺍﻟﻠﻔﻆ ﺍﻟﻨﺒﻮﻱ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺄﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪.‬‬
‫‪٢‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﻘﺬﻑ ﺍﳌﺤﺼﻨﺎﺕ ﻭﻫﻞ ﻳﺪﺧﻞ ﻣﻌﻪ ﻏﲑﻩ ﰲ ﺍﳊﺪﻳﺚ؟‬
‫‪٣‬ـ ﻫﻞ ﺍﻟﻌﺪﺩ ﻣﺮﺍﺩ ﰲ ﺍﳊﺪﻳﺚ؟‬
‫‪h‬‬
‫ﻭﻫﺬﺍ ﺇﲨﺎﻝ ﺗﻔﺼﻴﻠﻪ ﻓﻴﲈ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺃﴎﺍﺭ ﻭﺣﻜﻢ ﰲ ﺍﻟﻠﻔﻆ ﺍﻟﻨﺒﻮﻱ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺄﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪:‬‬
‫‪az‬‬

‫»ﺍﺟﺘﹶﻨ ﹺ ﹸﺒﻮﺍ« ﺩﻭﻥ ﻗﻮﻟﻪ‪» :‬ﺍﺗ ﹸﹾﺮﻛﹸﻮﺍ« ﺯﻳﺎﺩﺓ ﰲ‬

‫ﱠﺒﻲ ﷺ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻘﻮﻟﻪ‪ :‬ﹾ‬
‫ﱪ ﺍﻟﻨ ﱡ‬
‫ﹶﻋ ﱠ ﹶ‬
‫ﻷﳖﺎ ﺳﺒﺐ ﻹﻫﻼﻙ ﻣﺮﺗﻜﺒﻬﺎ‪.‬‬ ‫ﺍﻻﺑﺘﻌﺎﺩ ﻭﻫﻮ ﺃﺑﻠﻎ‪ ،‬ﻭﻭﺻﻒ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﳌﻬﻠﻜﺎﺕ؛ ﱠ‬
‫ـ ﺍﳌﺮﺍﺩ ﺑﺄﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ :‬ﺍﻻﺳﺘﻴﻼﺀ ﻋﲆ ﻣﺎﻟﻪ ﻻ ﻗﺼﺪ ﲣﺼﻴﺺ ﺍﻷﻛﻞ ﻓﻘﻂ‪،‬‬
‫ﱪ ﻋﻨﻪ ﺑﺎﻷﻛﻞ؛ ﻷﻧﱠﻪ ﺍﻟﻐﺎﻟﺐ‪.‬‬‫ﹶﻭ ﹶﻋ ﱠ ﹶ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٥٠‬‬
‫‪X‬‬
 ‫‪٢‬ـ ﺍﳌﺮﺍﺩ ﺑﻘﺬﻑ ﺍﳌﺤﺼﻨﺎﺕ‪:‬‬
‫ﻑ ﺑﻐﲑ ﺍﻟﺰﻧﺎ ﻛﺎﻟﺮﻣﻲ‬ ‫ـ ﺍﳌﺮﺍﺩ ﺑﻘﺬﻑ ﺍﳌﺤﺼﻨﺎﺕ‪ :‬ﺭﻣﻴﻬﻦ ﺑﺎﻟﺰﻧﺎ ﺧﺎﺻﺔ‪ ،‬ﺃﻣﺎ ﺍﻟ ﹶﻘ ﹾﺬ ﹸ‬
‫ﺑﺎﻟﴪﻗﺔ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻓﻬﻮ ﺣﺮﺍﻡ‪ ،‬ﻟﻜﻨﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻻ‬
‫ﳛ ﹸﺮ ﹸﻡ ﻗﺬﻑ‬
‫ﳜﺘ ﱡﹶﺺ ﺍﻟﻘﺬﻑ ﺑﺎﳌﺘﺰﻭﺟﺎﺕ ﺑﻞ ﺣﻜﻢ ﺍﻟﺒﻜﺮ ﻛﺬﻟﻚ ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻭﻛﺬﻟﻚ ﹶ ﹾ‬ ‫ﹶﹾ‬

‫‪g‬‬
‫ﺍﻟﺮ ﹶﺟﺎﻝ ﻛﲈ ﳛﺮﻡ ﻗﺬﻑ ﺍﳌﺤﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﻮﺻﻒ ﺑﺎﻟﻐﺎﻓﻼﺕ؛‬ ‫ﺍ ﹸﳌ ﹾﺤ ﹶﺼﻦ ﻣﻦ ﱢ‬
‫ﻟﺘﻐﻠﻴﻆ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻟﻴﺲ ﻗﻴﺪﹰ ﺍ ﻟﻼﺣﱰﺍﺯ ﹸﻳﺒﹺﻴﺢ ﻗﺬﻑ ﻏﲑ ﺍﻟﻐﺎﻓﻼﺕ‪.‬‬
‫‪٣‬ـ ﻫﻞ ﺍﻟﻌﺪﺩ ﻣﺮﺍﺩ ﰲ ﺍﳊﺪﻳﺚ؟‬

‫‪.e‬‬
‫ـ ﻟﻴﺲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﺪﺩ ﹸﻣ ﹶﺮﺍ ﹰﺩﺍ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؛ ﻷﻥ ﺍﻟﺘﻨﺼﻴﺺ ﻋﲆ ﺳﺒﻊ ﻻ ﻳﻨﺎﰲ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ؛ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ￯ ﺫﻛﺮ ﻣﻮﺑﻘﺎﺕ ﻏﲑ ﻣﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺰﻧﺎ ﺑﺤﻠﻴﻠﺔ ﺍﳉﺎﺭ‪ ،‬ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ‪ ،‬ﻭﺷﻬﺎﺩﺓ‬
‫ﺍﻟﺰﻭﺭ‪ ،‬ﻭﺍﻹﳊﺎﺩ ﰲ ﺍﳊﺮﻡ‪ ،‬ﻭﴍﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﺍﻟﴪﻗﺔ‪ ،‬ﻭﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻭﻛﺜﲑ‬
‫‪ar‬‬
‫ﻏﲑ ﻣﺎ ﹸﺫﻛﹺﺮ‪.‬‬
‫‪UnÁÅ¢\;„Ë’b;ÅåÖÁ;]Ÿ‬‬
‫ﺃﻥ ﺍﳌﻌﺎﴆ ﻣﻬﻠﻜ ﹲﺔ ﻟﺼﺎﺣﺒﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫‪١‬ـ ﹼ‬
‫‪٢‬ـ ﺍﻟﺘﺸﻮﻳﻖ ﺑﺬﻛﺮ ﺍﻟﻌﺪﺩ ﻗﺒﻞ ﺗﻔﺼﻴﻠﻪ؛ ﻟﻴﺘﻨﺒﻪ ﺍﻟﺴﺎﻣﻊ ﺇﱃ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ‪.‬‬
‫‪h‬‬
‫‪٣‬ـ ﺗﻐﻠﻴﻆ ﺣﺮﻣﺔ ﺍﻟﺴﺤﺮ؛ ﻻﻗﱰﺍﻧﻪ ﺑﺎﻟﴩﻙ‪.‬‬
‫‪٤‬ـ ﺗﻌﻈﻴﻢ ﺣﺮﻣﺔ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ‪.‬‬
‫‪az‬‬

‫‪٥‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﻐﲑ ﺣﻖ‪.‬‬

‫‪٦‬ـ ﺣﺮﻣﺔ ﺃﻛﻞ ﺍﻟﺮﺑﺎ‪.‬‬
‫‪٧‬ـ ﺍﻟﺘﻨﻔﲑ ﻣﻦ ﺍﻟﺘﻮﱄ ﻭﺍﻟﻔﺮﺍﺭ ﻋﻨﺪ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺪﻭ‪.‬‬
‫ﻭﺍﲥﺎﻣﻬﻦ ﺑﻐﲑ ﹶﺑ ﱢﻴﻨﹶﺔ‪.‬‬
‫ﱠ‬ ‫‪٨‬ـ ﺣﺮﻣﺔ ﻗﺬﻑ ﺍﳌﺤﺼﻨﺎﺕ ﻭﻧﺤﻮﻫﻦ‪،‬‬
‫‪‬‬‫‪٥١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻟﺮ ﹶﺑﺎ(‪.‬‬ ‫)ﺍﺟﺘﻨﺒﻮﺍ ـ ﺍ ﹸﳌﻮﺑﹺ ﹶﻘﺎﺕ ـ ﱢ‬
‫ﺍﻟﺴ ﹾﺤﺮ ـ ﱢ‬

‫‪g‬‬
‫ﺱ‪ :٢‬ﻫﻞ ﺍﻟﻘﺬﻑ ﺑﻐﲑ ﺍﻟﺰﻧﺎ ﻣﺮﺍﺩ ﰲ ﺍﳊﺪﻳﺚ؟ ﻭﻣﺎ ﺣﻜﻤﻪ؟ ﻭﻣﺎ ﴎ ﺍﻟﻮﺻﻒ‬
‫ﺑﺎﻟﻐﺎﻓﻼﺕ؟‬

‫‪.e‬‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٥٢‬‬
‫‪X‬‬
 ‫\‪äŸ]£\;nÁÅ¢‬‬
‫‪C]·ÖÁÉŒhÂ;Åp]â∏\;Ì…;ÿÊe’\;fl¡;Ì‚fi’\D‬‬
‫ﱠﺎﺱ‪ ،‬ﹶﻓ ﹶﻘ ﹶﺎﻝ ﹶﹸﳍ ﹸﻢ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻗﺎﻡ ﹶﺃﻋﺮ ﹺﺍﰊ ﹶﻓﺒ ﹶﺎﻝ ﹺﰲ ﺍ ﹶﳌﺴ ﹺ ﹺ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮﺓﹶ‪،‬‬
‫ﺠﺪ‪ ،‬ﹶﻓ ﹶﺘﻨ ﹶﹶﺎﻭ ﹶﻟ ﹸﻪ ﺍﻟﻨ ﹸ‬ ‫ﹾ‬ ‫ﹶ ﹾﹶ ﱞ ﹶ‬

‫‪g‬‬
‫ﺎﺀ‪ ،‬ﹶﻓﺈﹺﻧ ﹶﱠﲈ ﹸﺑ ﹺﻌ ﹾﺜﺘ ﹾﹸﻢ‬
‫ﺎﺀ‪ ،‬ﹶﺃﻭ ﹶﺫﻧﹸﻮﺑﺎ ﹺﻣﻦ ﻣ ﹴ‬
‫ﹾ ﹰ ﹾ ﹶ‬
‫ﺍﻟ ﱠﻨﺒﹺﻲ ﷺ‪» :‬ﺩﻋﻮﻩ ﻭﻫ ﹺﺮﻳ ﹸﻘﻮﺍ ﻋ ﹶﲆ ﺑﻮﻟﹺ ﹺﻪ ﺳﺠ ﹰﻼ ﹺﻣﻦ ﻣ ﹴ‬
‫ﹾ ﹶ‬ ‫ﹶ ﹶﹾ ﹶ ﹾ‬ ‫ﹶﹸ ﹸ ﹶ ﹶ‬ ‫ﱡ‬
‫ﻳﻦ«‪.‬‬‫ﴪ ﹶ‬ ‫ﻳﻦ‪ ،‬ﹶﻭ ﹶﱂ ﹾ ﹸﺗ ﹾﺒ ﹶﻌ ﹸﺜﻮﺍ ﹸﻣ ﹶﻌ ﱢ ﹺ‬
‫ﴪ ﹶ‬‫ﹸﻣ ﹶﻴ ﱢ ﹺ‬

‫‪.e‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﹶ‬
‫»ﺃ ﹾﻋ ﹶﺮ ﹺ ﹼ‬
‫ﺍﰊ«‪ :‬ﺃﻱ‪ :‬ﻣﻦ ﺳﻜﺎﻥ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ‪.‬‬
‫ﻭﻗﻴـﻞ‪ :‬ﻫـﻮ ﹸﻋﻴﻴﻨـﺔ ﺑﻦ ﺣﺼـﻦ‪ .‬ﻭﻗﻴـﻞ‪ :‬ﻫـﻮ ﺫﻭ ﺍﳋﻮﻳـﴫﺓ ﺍﻟﻴـﲈﲏ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ‬
‫ﺃﻧﻪ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫‪ar‬‬
‫» ﹶﻓ ﹶﺒ ﹶﺎﻝ«‪ :‬ﺃﻱ‪ :‬ﹶ ﹶ‬
‫ﴍﻉ ﰲ ﺍﻟﺒﻮﻝ ﺑﺪﻟﻴﻞ ﺑﻘﻴﺔ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺠ ﹺﺪ«‪ :‬ﺃﻱ‪ :‬ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﴩﻳﻒ‪.‬‬ ‫ﹺ»ﰲ ﺍ ﹶﳌ ﹾﺴ ﹺ‬

‫» ﹶﻓ ﹶﺘﻨ ﹶﹶﺎﻭ ﹶﻟ ﹸﻪ ﺍﻟﻨ ﹸ‬

‫ﱠﺎﺱ«‪ :‬ﺃﻱ‪:‬ﺯﺟﺮﻭﻩ ﻭﻻﻣﻮﻩ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻻ ﺑﺄﻳﺪﳞﻢ؛ ﳊﺪﻳﺚ‪ » :‬ﹶﻓ ﹶﺼ ﹶ‬
‫ﺎﺡ‬
‫ﱠﺎﺱ ﺑﹺ ﹺﻪ«‪ ،‬ﻭﺍﳌﺮﺍﺩ ﲠﻢ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳊﺎﴐﻳﻦ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬ ‫ﺍﻟﻨ ﹸ‬
‫‪h‬‬
‫» ﹶﺩ ﹸﻋﻮ ﹸﻩ«‪ :‬ﺃﻱ‪ :‬ﺍﺗﺮﻛﻮﻩ ﻳﺒﻮﻝ‪ ،‬ﻓﱰﻛﻮﻩ ﺣﺘﱠﻰ ﹶﻓﺮ ﹶﻍ ﺧﻮ ﹰﻓﺎ ﻣﻦ ﻣﻔﺴﺪﺓ ﺗﻨﺠﻴﺲ ﺑﺪﻧﻪ‪،‬‬
‫ﺃﻭ ﺛﻮﺑﻪ‪ ،‬ﺃﻭ ﻣﻮﺍﺿﻊ ﺃﺧﺮ￯ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﺧﻮ ﹰﻓﺎ ﻣﻦ ﻗﻄﻊ ﺑﻮﻟﻪ ﻓﻴﺘﴬﺭ ﺑﻪ‪.‬‬
‫»ﻫ ﹺﺮﻳ ﹸﻘﻮﺍ«‪ :‬ﺃﻱ‪ :‬ﹸﺻ ﱡﺒﻮﺍ‪.‬‬ ‫ﹶ‬
‫‪az‬‬

‫» ﹶﻋ ﹶﲆ ﹶﺑ ﹾﻮﻟﹺ ﹺﻪ«‪ :‬ﺃﻱ‪ :‬ﻣﻮﺿﻊ ﺑﻮﻟﻪ‪.‬‬

‫»ﺳ ﹾﺠ ﹰﻼ«‪ :‬ﺑﻔﺘﺢ ﺍﻟﺴﲔ‪ ،‬ﻭﺳﻜﻮﻥ ﺍﳉﻴﻢ ﺍﻟﺪﹶ ﹾﻟﻮ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻤﺘﻠﺌﺔ ﹰ‬
‫ﻣﺎﺀ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﻳﺒﺔ‬ ‫ﹶ‬
‫ﻣﻦ ﺍﻻﻣﺘﻼﺀ‪.‬‬

‫‪‬‬ ‫‪٥٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﺍﻟﺬﻧﹸﻮﺏ‪ :‬ﺑﻔﺘﺢ ﺍﻟﺬﺍﻝ‪ ،‬ﻭﺿﻢ ﺍﻟﻨﻮﻥ ﻫﻮ ﺍﻟﺪﻟﻮ ﺍﻟﻜﺒﲑ ﺍﳌﻤﺘﻠﺊ ﻣﺎﺀ‪،‬‬ ‫» ﹶﺫﻧﹸﻮ ﹰﺑﺎ«‪ :‬ﱠ‬
‫ﻭﻻ ﹸﻳ ﹶﻘﺎﻝ ﳍﺎ ﻭﻫﻲ ﻓﺎﺭﻏﺔ ﹶﺫﻧﹸﻮﺏ‪ .‬ﺃﻱ ﻣﺎ ﺑﺪﺍﺧﻠﻪ ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﹸﻮﺏ ﹸﻣ ﹶﱰﺍﺩ ﹶﻓ ﹾﲔ‪ ،‬ﻭﺇﻻ ﻓﻠﻠﺘﺨﻴﲑ‪.‬‬ ‫ﺍﻟﺴ ﹾﺠ ﹸﻞ ﱠ‬
‫ﻭﺍﻟﺬﻧ ﹸ‬ ‫ﱢ‬
‫ﻟﻠﺸﻚ ﺇﻥ ﻛﺎﻥ ﱠ‬ ‫ﹶ‬
‫»ﺃ ﹾﻭ«‪:‬‬

‫‪g‬‬
‫»ﺳﺠ ﹰﻼ ﹺﻣﻦ ﻣ ﹴ‬
‫ﺎﺀ‪ ،‬ﹶﺃ ﹾﻭ ﹶﺫﻧﹸﻮ ﹰﺑﺎ«‪ :‬ﻋﲆ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ‪ :‬ﻣﻈﺮﻭﻑ ﹶﺳ ﹾﺠﻞ‪ ،‬ﺃﻭ ﹶﺫﻧﹸﻮﺏ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹾ‬
‫)ﺃﻱ ﻣﺎ ﺑﺪﺍﺧﻠﻪ(‪.‬‬

‫‪.e‬‬ ‫ﴪ ﹶ‬
‫ﻳﻦ«‪ :‬ﺣﺎﻝ‪.‬‬ ‫»ﻣ ﹶﻴ ﱢ ﹺ‬
‫ﹸ‬
‫ﺃﻳﻀﺎ‪.‬‬
‫ﻳﻦ«‪ :‬ﺣﺎﻝ ﹰ‬
‫ﴪ ﹶ‬‫»ﻣ ﹶﻌ ﱢ ﹺ‬
‫ﹸ‬
‫ﻳﻦ« ﺑﻨﻔﻲ ﺿﺪﻩ؛‬
‫ﴪ ﹶ‬‫»ﻣ ﹶﻴ ﱢ ﹺ‬
‫ﴪﻳﻦ«‪ :‬ﺗﺄﻛﻴﺪ ﳌﻌﻨﻰ ﺍﳉﻤﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ :‬ﹸ‬ ‫»ﻭ ﹶﱂ ﹾ ﹸﺗ ﹾﺒ ﹶﻌ ﹸﺜﻮﺍ ﹸﻣ ﹶﻌ ﱢ ﹺ‬
‫ﹶ‬
‫ﺗﻨﺒﻴﻬﺎ ﻋﲆ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟ ﹸﻴ ﹾﴪ‪.‬‬ ‫ﹰ‬
‫‪ar‬‬
‫ﻭﺃﺳﻨﺪ ﺍﻟﺒﻌﺚ ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ ﻋﲆ ﻃﺮﻳﻖ ﺍﳌﺠﺎﺯ؛ ﻷﻧﻪ ﷺ ﻫﻮ ﺍﳌﺒﻌﻮﺙ ﺣﻘﻴﻘﺔ‪،‬‬
‫ﻟﻜﻨﻬﻢ ﱠﳌﺎ ﻛﺎﻧﻮﺍ ﰲ ﻣﻘﺎﻡ ﺍﻟﺘﺒﻠﻴﻎ ﻋﻨﻪ ﰲ ﺣﻀﻮﺭﻩ ﻭﻏﻴﺒﺘﻪ ﺃﻃﻠﻖ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻳﺘﻀﻤﻦ ﻣﺎ ﻳﲇ ‪:‬‬
‫‪h‬‬
‫‪١‬ـ ﺍﻟﺘﻴﺴﲑ ﺳﻤﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫‪٢‬ـ ﻛﻴﻒ ﺗﻄﻬﺮ ﺍﻷﺭﺽ ﺇﺫﺍ ﺗﻨﺠﺴﺖ؟‬
‫‪٣‬ـ ﺃﺣﻜﺎﻡ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺍﻟﻌﻠﲈﺀ ﻣﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪az‬‬

‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٥٤‬‬
‫‪X‬‬
 ‫ﻭﻫﺬﺍ ﺇﲨﺎﻝ ﺗﻔﺼﻴﻠﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﻟﺘﻴﺴﲑ ﺳﻤﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬
‫ﻳﻦ« ﺿﻌﻒ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺣﻔﺮ‬ ‫ﴪ ﹶ‬ ‫ـ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ ﷺ‪» :‬ﺇﹺﻧ ﹶﱠﲈ ﹸﺑ ﹺﻌ ﹾﺜﺘ ﹾﹸﻢ ﹸﻣ ﹶﻴ ﱢ ﹺ‬
‫ﻣﻮﺿﻊ ﺍﻟﺒﻮﻝ ﻣﻦ ﺍﻷﺭﺽ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﻧﺠﺎﺳﺔ ﻣﻦ ﺑﻮﻝ‪ ،‬ﻭﻧﺤﻮﻩ ﺇﺫ ﻟﻮ ﻭﺟﺐ ﺍﳊﻔﺮ‬

‫‪g‬‬
‫ﺐ‬ ‫ﴪﻳﻦ‪ ،‬ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ ﺇﺫﺍ ﹶﺗﻨ ﱠﹶﺠ ﹶﺴﺖ ﺃﻥ ﹸﻳ ﹶﺼ ﱠ‬ ‫ﻟﺰﺍﻝ ﻣﻌﻨﻰ ﺍﻟﺘﻴﺴﲑ‪ ،‬ﻭﻟﺼﺎﺭﻭﺍ ﹸﻣ ﹶﻌ ﱢ ﹺ‬
‫ﻋﻠﻴﻬﺎ ﻣﺎﺀ ﹶﻳﻐ ﹸﹾﻤ ﹸﺮﻫﺎ ﺣﺘﻰ ﺗﺰﻭﻝ ﻣﻨﻬﺎ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬
‫ﺎﺀ‪ ،‬ﹶﺃ ﹾﻭ ﹶﺫﻧﹸﻮ ﹰﺑﺎ ﹺﻣ ﹾﻦ‬
‫ـ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﺑﻘﻮﻟﻪ ﷺ‪» :‬ﻫ ﹺﺮﻳ ﹸﻘﻮﺍ ﻋ ﹶﲆ ﺑﻮﻟﹺ ﹺﻪ ﺳﺠ ﹰﻼ ﹺﻣﻦ ﻣ ﹴ‬
‫ﹾ ﹶ‬ ‫ﹶ ﹶﹾ ﹶ ﹾ‬ ‫ﹶ‬

‫‪.e‬‬ ‫ﺃﻥ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻻ ﲡﻮﺯ ﺇﻻ ﺑﺎﳌﺎﺀ‪.‬‬ ‫ﻣ ﹴ‬

‫ﺎﺀ« ﻋﲆ ﱠ‬ ‫ﹶ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﳚﻮﺯ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻦ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﺑﻜﻞ ﻣﺎﺋﻊ ﹶ‬
‫ﻛﺎﳋ ﱢﻞ‬
‫ﻭﻏﲑﻩ‪.‬‬
‫‪٢‬ـ ﻛﻴﻒ ﺗﻄﻬﺮ ﺍﻷﺭﺽ ﺇﺫﺍ ﺗﻨﺠﺴﺖ؟‬
‫‪ar‬‬
‫ـ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﰲ ﻛﻴﻔﻴﺔ ﺗﻄﻬﲑ ﺍﻷﺭﺽ ﻋﻨﺪ ﺇﺻﺎﺑﺘﻬﺎ ﺑﺎﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﺎﻷﺣﻨﺎﻑ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﺭﺧﻮﺓ‬ ‫ﻳﺮﻭﻥ ﺃﻧﱠﻪ ﺇﺫﺍ ﺃﺻﺎﺑﺖ ﺍﻷﺭﺽ ﻧﺠﺎﺳﺔ ﺭﻃﺒﺔ ﻛﺎﻟﺒﻮﻝ‪ ،‬ﹾ‬
‫ﺐ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﺣﺘﱠﻰ ﻳﺘﴪﺏ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﺒﻖ ﻋﲆ ﻭﺟﻬﻬﺎ ﳾﺀ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‬ ‫ﹸﺻ ﱠ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﻠﺒﺔ ﹸﺣ ﹺﻔ ﹶﺮ ﻣﻜﺎﻥ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ‬
‫ﻭﺗﴪﺏ ﺍﳌﺎﺀ ﹸﺣﻜﹺ ﹶﻢ ﺑﻄﻬﺎﺭﲥﺎ‪ ،‬ﹾ‬
‫ﺑﺒﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﻛﲈ ﻋﻨﺪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪» :‬ﺍﺣﻔﺮﻭﺍ ﻣﻜﺎﻧﻪ‪ ،‬ﺛﻢ ﹸﺻ ﱡﺒﻮﺍ ﻋﻠﻴﻪ‬
‫‪h‬‬
‫ﹶﺫﻧﹸﻮ ﹰﺑﺎ«‪.‬‬
‫ﺑﺼﺐ ﺍﳌﺎﺀ ﻋﻠﻴﻬﺎ ﺻﻠﺒﺔ‬‫ﱢ‬ ‫ﻭﺃﻥ ﺍﻷﺭﺽ ﺗﻄﻬﺮ‬‫ﺃﻣﺎ ﺍﳉﻤﻬﻮﺭ ﻓﲑﻭﻥ ﺃﻧﱠﻪ ﻻ ﺣﻔﺮ‪ ،‬ﱠ‬
‫ﻛﺎﻧﺖ ﺃﻭ ﺭﺧﻮﺓ‪.‬‬
‫‪az‬‬

‫‪ ٣‬ـ ﺃﺣﻜﺎﻡ ﺍﺳﺘﻨﺒﻄﻬﺎ ﺍﻟﻌﻠﲈﺀ ﻣﻦ ﺍﳊﺪﻳﺚ‪:‬‬

‫ﺃﻥ ﺍﻷﺭﺽ ﺍﳌﺘﻨﺠﺴﺔ ﻻ ﹸﻳ ﹶﻄ ﱢﻬ ﹶ‬
‫ﺮﻫﺎ ﺇﻻ ﺍﳌﺎﺀ‪،‬‬ ‫ـ ﺍﺳﺘﺪﻝ ﺍﳉﻤﻬﻮﺭ ﲠﺬﺍ ﺍﳊﺪﻳﺚ ﻋﲆ ﱠ‬
‫ﻻ ﺍﳉﻔﺎﻑ ﺑﺎﻟﺮﻳﺢ‪ ،‬ﺃﻭ ﺍﻟﺸﻤﺲ‪ ،‬ﺧﻼ ﹰﻓﺎ ﻟﺒﻌﺾ ﺍﳊﻨﻔﻴﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﳖﲈ ﳛﻴﻼﻥ ﺍﻟﴚﺀ‬
‫ﺍﳌﺘﻨﺠﺲ ﻋﻦ ﺣﺎﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬

‫‪‬‬ ‫‪٥٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﻃﺎﻫﺮﺍ ﺑﻌﺪ‬
‫ﹰ‬ ‫ﺃﻥ ﺍﳌﺎﺀ ﺍﳌﻐﺴﻮﻝ ﺑﻪ ﻳﻜﻮﻥ‬
‫ﺃﻳﻀﺎ ﻋﲆ ﱠ‬
‫ـ ﻛﲈ ﺍﺳﺘﺪﻝ ﺍﻟﻌﻠﲈﺀ ﺑﺎﳊﺪﻳﺚ ﹰ‬
‫ﺃﻥ ﻳﻨﺴﺎﺏ ﻋﻨﺪ ﻭﻗﻮﻋﻪ ﻋﲆ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﺼﻞ ﺇﱃ ﻣﻜﺎﻥ‬ ‫ﻷﻥ ﺍﳌﺼﺒﻮﺏ ﻻﺑﺪ ﹾ‬
‫ﺍﻟﻐﺴﻞ؛ ﱠ‬
‫ﻧﺎﴍﺍ‬
‫ﺍﻟﺼﺐ ﹰ‬‫ﱡ‬ ‫ﱂ ﹸﻳ ﹺﺼ ﹾﺒ ﹸﻪ ﺍﻟﺒﻮﻝ ﳑﺎ ﳚﺎﻭﺭﻩ‪ ،‬ﻓﻠﻮﻻ ﱠ‬
‫ﺃﻥ ﺍﳌﺎﺀ ﺍﳌﻐﺴﻮﻝ ﺑﻪ ﻃﺎﻫﺮ ﻟﻜﺎﻥ‬
‫ﻟﻠﻨﺠﺎﺳﺔ‪ ،‬ﻭﺫﻟﻚ ﺧﻼﻑ ﻣﻘﺼﻮﺩ ﺍﻟﺘﻄﻬﲑ‪.‬‬

‫‪g‬‬
‫‪UnÁÅ¢\;„Ë’b;ÅåÖÁ;]Ÿ;z٤‬‬
‫ﻭﺗﻌﻠﻴﻤﻪ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻏﲑ ﺗﻌﻨﻴﻒ‪.‬‬
‫ﹸ‬ ‫ﺍﻟﺮﻓﻖ ﺑﺎﳉﺎﻫﻞ‬
‫ﹸ‬ ‫‪١‬ـ‬
‫‪٢‬ـ ﺭﺃﻓﺔ ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﺭﲪﺘﻪ ﺑﺄﻣﺘﻪ‪ ،‬ﻭﻋﻈﻴﻢ ﺧﻠﻘﻪ ﷺ‪.‬‬

‫‪.e‬‬
‫ﻭﺗﻨﺰﳞ ﹶﻬﺎ ﻋﻦ ﺍﻷﻗﺬﺍﺭ ﻭﺍﻟﻨﺠﺎﺳﺎﺕ‪.‬‬
‫ﻣﻘﺮﺭﺍ ﰲ ﻧﻔﻮﺱ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﳍﺬﺍ ﺃﻧﻜﺮﻭﺍ‬
‫ﹰ‬
‫ﹸ‬ ‫‪٣‬ـ ﺻﻴﺎﻧ ﹸﺔ ﺍﳌﺴﺎﺟﺪ‬
‫‪٤‬ـ ﺍﻻﺣﱰﺍﺯ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻛﺎﻥ‬
‫ﺑﺤﴬﺗﻪ ﷺ ﻗﺒﻞ ﺍﺳﺘﺌﺬﺍﻧﻪ‪.‬‬
‫‪٥‬ـ ﺩﻓﻊ ﺃﻋﻈﻢ ﺍﳌﻔﺴﺪﺗﲔ ﺑﺎﺣﺘﲈﻝ ﺃﻳﴪﳘﺎ‪.‬‬
‫‪ar‬‬
‫***‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﺩﻋﻮﻩ ـ ﻫﺮﻳﻘﻮﺍ ـ ﹶﺳ ﹾﺠ ﹰﻼ ـ ﹶﺫﻧﹸﻮ ﹰﺑﺎ(‪.‬‬
‫‪h‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﺍﺳﻢ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺬﻱ ﺑﺎﻝ ﰲ ﺍﳌﺴﺠﺪ؟‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪az‬‬

‫ﺱ‪ :٥‬ﻣﺎ ﺳﻤﺔ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰱ ﺍﳊﺪﻳﺚ؟‬

‫ﺱ‪ :٦‬ﻛﻴﻒ ﺗﻄﻬﺮ ﺍﻷﺭﺽ ﺇﺫﺍ ﺗﻨﺠﺴﺖ ﻣﻊ ﺑﻴﺎﻥ ﺁﺭﺍﺀ ﺍﻟﻌﻠﲈﺀ ﰱ ﺫﻟﻚ؟‬
‫***‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٥٦‬‬
‫‪X‬‬
 ‫\‪ãÄ]â’\;nÁÅ¢‬‬
‫‪C€tÖ’\;Ï÷ê;όˌtD‬‬
‫ـﻤﻜﹶﺎﻓﹺ ﹺﺊ‪،‬‬ ‫ﹺ‬
‫ﹶﻋ ﹺﻦ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪ » :‬ﹶﻟ ﹾﻴ ﹶﺲ ﹶ‬
‫ﺍﻟﻮﺍﺻ ﹸﻞ ﺑﹺﺎ ﹾﻟ ﹸ‬ ‫ﹶﻋ ﹾﻦ ﹶﻋ ﹾﺒ ﹺﺪ ﺍﷲ ﹾﺑ ﹺﻦ ﹶﻋ ﹾﻤ ﹴﺮﻭ‬

‫‪g‬‬
‫ﲪ ﹸﻪ ﹶﻭ ﹶﺻ ﹶﻠ ﹶﻬﺎ«‪.‬‬‫ﺍﺻ ﹸﻞ ﺍ ﱠﻟ ﹺﺬﻱ ﺇﹺ ﹶﺫﺍ ﹸﻗﻄﹺﻌ ﹾ ﹺ‬
‫ﻭ ﹶﻟﻜﹺ ﹺﻦ ﺍﻟﻮ ﹺ‬
‫ﺖ ﹶﺭ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﺍﻟﻘﺮﳾ ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﺃﺑﻴﻪ‪،‬‬

‫‪.e‬‬
‫ﻣﻜﺜﺮﺍ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻛﺎﺗ ﹰﺒﺎ ﳊﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪ ،‬ﻟﻪ ﺍﻟﺼﺤﻴﻔﺔ‬
‫ﹰ‬ ‫ﻭﻛﺎﻥ ﻋﺎ ﹰﳌﺎ‬
‫ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﻛﺘﺐ ﻓﻴﻬﺎ ﻣﺎ ﺳﻤﻌﻪ ﻣﻦ ﱢﰲ ﺭﺳﻮﻝ ﺍﷲ ﻣﺒﺎﴍﺓ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﺳﺘﲔ‬
‫ﻣﻦ ﺍﳍﺠﺮﺓ‪.‬‬
‫‪ar‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﺍﻟـ ﹸﹾﻤﻜﹶﺎﻓﹺ ﹸﺊ«‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﹸﻳ ﹾﻌﻄﹺﻲ ﻟﻐﲑﻩ ﻧﻈﲑ ﻣﺎ ﺃﻋﻄﺎﻩ‪.‬‬
‫ﲪ ﹸﻪ ﹶﻭ ﹶﺻ ﹶﻠ ﹶﻬﺎ«‪ :‬ﺃﻱ ﺍﻟﺬﻱ ﺇﺫﺍ ﹸﻣﻨ ﹺ ﹶﻊ ﹶﺃ ﹾﻋ ﹶﻄﻰ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻃﻌﻪ ﻏﲑﻩ‬‫»ﺍ ﱠﻟ ﹺﺬﻱ ﺇﹺ ﹶﺫﺍ ﹸﻗﻄﹺﻌ ﹾ ﹺ‬
‫ﺖ ﹶﺭ ﹸ‬ ‫ﹶ‬
‫ﻗﺎﺑﻠﻪ ﺑﺎﻟﺼﻠﺔ‪.‬‬
‫‪h‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫»ﻭ ﹶﻟﻜﹺ ﹺﻦ ﺍﻟﻮ ﹺ‬
‫ﺍﺻ ﹸﻞ«‪ :‬ﺑﺘﺨﻔﻴﻒ ﻧﻮﻥ ﻟﻜﻦ‪.‬‬ ‫ﹶ‬ ‫ﹶ‬
‫ﲪ ﹸﻪ«‪ :‬ﻧﺎﺋﺐ ﻓﺎﻋﻞ‪.‬‬‫ﺖ«‪ :‬ﺑﻀﻢ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﻛﴪ ﺍﻟﻄﺎﺀ ﻣﺒﻨﻴﺎ ﻟﻠﻤﻔﻌﻮﻝ‪ ،‬ﻭ ﹺ‬ ‫» ﹸﻗﻄﹺ ﹶﻌ ﹾ‬
‫»ﺭ ﹸ‬
‫ﹶ‬ ‫ﹰ‬
‫‪az‬‬

‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻮﺍﺻﻞ ﺍﳊﻘﻴﻘﻲ ﻟﺮﲪﻪ ‪.‬‬

‫‪‬‬ ‫‪٥٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٢‬ـ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺎﺱ ﻣﻊ ﺃﺭﺣﺎﻣﻬﻢ‪.‬‬
‫‪٣‬ـ ﺑﻢ ﲢﺼﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ؟‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪١‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻮﺍﺻﻞ ﺍﳊﻘﻴﻘﻲ ﻟﺮﲪﻪ‪:‬‬

‫‪g‬‬
‫ـ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ ﺃﻧﱠﻪ ﻟﻴﺲ ﺍﻟﻮﺍﺻﻞ ﺣﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺬﻱ ﹸﻳ ﹾﻌﻄﹺﻲ ﻏﲑﻩ ﻣﻜﺎﻓﺄﺓ ﻋﲆ ﻣﺎ‬
‫ﹶﻗﺪﱠ ﹶﻡ ﻟﻪ ﻣﻦ ﺻﻠﺔ ﻋﲆ ﺳﺒﻴﻞ ﺍﳌﻌﺎﻭﺿﺔ ﻭﺍﳌﺒﺎﺩﻟﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻮﺍﺻﻞ ﻋﲆ ﺍﳊﻘﻴﻘﺔ ﻫﻮ‬
‫ﺑﺎﻟﺼﻠﺔ‪ ،‬ﻓﻠﻴﺴﺖ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺍﺻﻞ ﻣﻦ ﹸﻳﻜﹶﺎﻓﹺ ﹸﺊ‬

‫‪.e‬‬
‫ﺍﻟﺬﻱ ﺇﺫﺍ ﻗﺎﻃﻌﻪ ﹶﻏ ﹾ ﹸﲑ ﹸﻩ‪ ،‬ﻭﱂ ﹸﻳ ﹾﻌﻄﻪ ﻗﺎﺑﻠﻪ ﱢ‬
‫ﺻﺎﺣﺒﻪ ﺑﻤﺜﻞ ﻓﻌﻠﻪ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﹶﻣ ﹾﻦ ﹶﻳ ﹶﺘ ﹶﻔ ﱠﻀﻞ ﻋﲆ ﺻﺎﺣﺒﻪ‪.‬‬
‫‪٢‬ـ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺎﺱ ﻣﻊ ﺃﺭﺣﺎﻣﻬﻢ‪:‬‬
‫ـ ﺍﻟﻨﺎﺱ ﲡﺎﻩ ﺍﻟﺮﺣﻢ ﻋﲆ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ar‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻭﺍﺻﻞ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﹶﻳ ﹶﺘ ﹶﻔ ﱠﻀﻞ‪ ،‬ﻭﻻ ﹸﻳ ﹶﺘ ﹶﻔ ﱠﻀﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﻳﺼﻞ ﹶﺭ ﹶﲪﹺﻪ ﻟﻜﻨﻬﻢ‬
‫ﻳﻘﻄﻌﻮﻧﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﲏ‪ :‬ﹸﻣﻜﹶﺎﻓﹺﺊ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺰﻳﺪ ﻋﲆ ﻣﺎ ﻳﺄﺧﺬ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﹶﻗﺎﻃﹺ ﹲﻊ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﹸﻳ ﹶﺘ ﹶﻔ ﱠﻀﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﹶﻳ ﹸﺮ ﱡﺩ ﻋﲆ ﺻﺎﺣﺐ ﺍﻟﻔﻀﻞ‪.‬‬
‫‪h‬‬
‫ﻭﻛﲈ ﻗﺪ ﺗﻘﻊ ﺍﳌﻜﺎﻓﺄﺓ ﺑﺎﻟﺼﻠﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻛﺬﻟﻚ ﻗﺪ ﺗﻘﻊ ﺑﺎﳌﻘﺎﻃﻌﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪،‬‬
‫ﻱ ﹸﺳ ﱢﻤ ﹶﻲ ﹶﻣ ﹾﻦ ﹶﺟﺎﺯﹶﺍ ﹸﻩ ﹸﻣﻜﹶﺎﻓﺌﹰﺎ‪.‬‬ ‫ﻓﺈﻥ ﹸﺟ ﹺ‬
‫ﻮﺯ ﹶ‬ ‫ﹶﻓ ﹶﻤ ﹾﻦ ﺑﺪﺃ ﺣﻴﻨﺌﺬ ﺑﺎﻟﺼﻠﺔ ﻓﻬﻮ ﺍﻟﻮﺍﺻﻞ؛ ﹾ‬
‫‪٣‬ـ ﺑﻢ ﲢﺼﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ؟‬
‫‪az‬‬

‫ـ ﻭﲢﺼﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺑﺈﺣﺴﺎﻥ ﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﻭﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﳌﺴﺎﻋﺪﺓ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪،‬‬
‫ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﺑﺪﻓﻊ ﺍﻟﴬﺭ‪ ،‬ﻭﻛﻒ ﺍﻷﺫ￯‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ‪:‬‬
‫ﺇﻳﺼﺎﻝ ﻣﺎ ﺃﻣﻜﻦ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻭﺩﻓﻊ ﻣﺎ ﺃﻣﻜﻦ ﻣﻦ ﺍﻟﴩ ﺑﺤﺴﺐ ﺍﻟﻮﺳﻊ ﻭﺍﻟﻄﺎﻗﺔ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٥٨‬‬
‫‪X‬‬
 ‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺑﻴﺎﻥ ﻓﻀﻴﻠﺔ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‪.‬‬
‫‪٢‬ـ ﻟﻴـﺲ ﺍﻟﻮﺍﺻـﻞ ﻣـﻦ ﻳﻜﺎﻓـﺊ ﺻﺎﺣﺒـﻪ ﺑﻤﺜـﻞ ﻓﻌﻠـﻪ‪ ،‬ﻭﻟﻜﻨـﻪ ﻣـﻦ ﹶﻳ ﹶﺘ ﹶﻔ ﱠﻀ ﹸ‬
‫ـﻞ‬
‫ﻋﲆ ﺻﺎﺣﺒﻪ‪.‬‬

‫‪g‬‬
‫ﻭﻣﻜﹶﺎﻓﹺ ﹲﺊ‪ ،‬ﻭ ﹶﻗﺎﻃﹺ ﹲﻊ‪.‬‬ ‫ﹺ‬
‫‪٣‬ـ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻮﺻﻞ ﻭﻋﺪﻣﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﹸﻣ ﹶﻮﺍﺻ ﹲﻞ‪ ،‬ﹸ‬
‫‪٤‬ـ ﺣﺮﺹ ﺍﻟﻨﺒﻲ ﷺ ﻋﲆ ﺃﻣﺘﻪ ﺑﺘﻌﻠﻴﻤﻬﻢ ﻣﺎ ﻓﻴﻪ ﻧﻔﻌﻬﻢ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﺃﺧﺮﺍﻫﻢ‪.‬‬

‫‪.e‬‬ ‫***‬

‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ar‬‬
‫ﲪ ﹸﻪ ﹶﻭ ﹶﺻ ﹶﻠ ﹶﻬﺎ(‪.‬‬‫)ﺍﳌﻜﺎﻓﺊ ـ ﺍ ﱠﻟ ﹺﺬﻱ ﺇﹺ ﹶﺫﺍ ﹸﻗﻄﹺﻌ ﹾ ﹺ‬
‫ﺖ ﹶﺭ ﹸ‬ ‫ﹶ‬
‫ﺱ‪ :٢‬ﻣﺎ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺎﺱ ﲡﺎﻩ ﺍﻟﺮﺣﻢ؟ ﻭﺑﻢ ﲢﺼﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ؟‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪h‬‬
‫ﺱ‪ :٥‬ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻮﺍﺻﻞ ﺍﳊﻘﻴﻘﻰ ﻟﺮﲪﻪ؟‬
‫ﺱ‪ :٦‬ﻣﺎ ﻣﻘﺎﺻﺪ ﺍﳊﺪﻳﺚ ﰱ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ؟‬
‫‪az‬‬

‫‪‬‬‫‪٥٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\‪√d]â’\;nÁÅ¢‬‬
‫‪C]Ÿ⁄ Ê÷æŸ;Â^;]⁄∏]Ω;‘]|^;Öë›\D‬‬
‫ﺎﻙ ﹶﻇ ﹰ ﹺ‬
‫ﻮﻣﺎ«‪ ،‬ﹶﻗﺎ ﹸﻟﻮﺍ‪:‬‬ ‫ﺎﳌﺎ ﹶﺃ ﹾﻭ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬ ‫ﹾﴫ ﹶﺃ ﹶﺧ ﹶ‬
‫ﻮﻝ ﺍﷲ ﷺ‪» :‬ﺍﻧ ﹸ ﹾ‬ ‫ﹶﺲ ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃﻧ ﹴ‬

‫‪g‬‬
‫ﺎﳌ ﹺﺎ؟ ﹶﻗ ﹶﺎﻝ‪» :‬ﺗ ﹾﹶﺄ ﹸﺧ ﹸﺬ ﹶﻓ ﹾﻮ ﹶﻕ ﹶﻳﺪﹶ ﹾﻳ ﹺﻪ«‪.‬‬
‫ﹾﴫ ﹸﻩ ﹶﻇ ﹰ‬ ‫ﹾﴫ ﹸﻩ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬
‫ﻮﻣﺎ‪ ،‬ﹶﻓ ﹶﻜ ﹾﻴ ﹶ‬
‫ﻒ ﹶﻧﻨ ﹸ ﹸ‬ ‫ﻮﻝ ﺍﷲ‪ ،‬ﹶﻫ ﹶﺬﺍ ﹶﻧﻨ ﹸ ﹸ‬‫ﹶﻳﺎ ﹶﺭ ﹸﺳ ﹶ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﻫﻮ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﻨﴬ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ‪ ،‬ﺃﺑﻮ ﲪﺰﺓ‪ ،‬ﺧﺪﻡ ﺍﻟﻨﺒﻲ ﷺ‬

‫‪.e‬‬
‫ﻋﴩ ﺳﻨﲔ‪ ،‬ﻭﺩﻋﺎ ﻟﻪ ﺑﺎﻟﱪﻛﺔ ﰲ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ﻭﻃﻮﻝ ﺍﻟﻌﻤﺮ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﻧﺼﺎﺭ‬
‫ﻋﻤﺮﺍ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﺒﴫﺓ ﺳﻨﺔ ﺛﻼﺙ‬ ‫ﹰ‬
‫ﻣﺎﻻ ﻭﻭﻟﺪﹰ ﺍ‪ ،‬ﻭﺃﻃﻮﳍﻢ ﹰ‬
‫ﻭﺗﺴﻌﲔ )‪ ٩٣‬ﻫـ( ﻋﻦ ﺛﻼﺙ ﻭﻣﺎﺋﺔ )‪ (١٠٣‬ﺳﻨﺔ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫‪ar‬‬
‫ﺎﻙ«‪ :‬ﺃﻱ ﺍﻷﺥ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﹾﴫ ﹶﺃ ﹶﺧ ﹶ‬ ‫»ﺍﻧ ﹸ ﹾ‬
‫ﺃﻣﺮ ﻇﺎﻫﺮ‪.‬‬
‫ﺃﻥ ﻧﴫ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﻈﻠﻮﻡ ﹲ‬ ‫ﹾﴫ ﹸﻩ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬
‫ﻮﻣﺎ«‪ :‬ﺍﳌﺮﺍﺩ ﱠ‬ ‫»ﻫ ﹶﺬﺍ ﹶﻧﻨ ﹸ ﹸ‬ ‫ﹶ‬
‫»ﺗ ﹾﹶﺄ ﹸﺧ ﹸﺬ ﹶﻓ ﹾﻮ ﹶﻕ ﹶﻳﺪﹶ ﹾﻳ ﹺﻪ«‪ :‬ﺃﻱ ﲤﻨﻌﻪ ﺑﺎﻟﻘﻮﺓ ﻣﻦ ﺍﻟﻈﻠﻢ ﹾ‬
‫ﺇﻥ ﱂ ﻳﻤﺘﻨﻊ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﰱ ﺇﻣﻜﺎﻧﻚ‪.‬‬
‫‪h‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﹾﴫ«‪ :‬ﺍﻟﻨﴫ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺑﻤﻌﻨﻰ ﺍﻹﻋﺎﻧﺔ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺗﺴﻤﻴﺔ ﺍﻟﴚﺀ ﺑﺎﺳﻢ‬
‫»ﺍﻧ ﹸ ﹾ‬
‫ﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﻋﲆ ﺳﺒﻴﻞ ﺍﳌﺠﺎﺯ ﺍﳌﺮﺳﻞ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻋﺠﻴﺐ ﺍﻟﻔﺼﺎﺣﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬‬
‫)‪(١‬‬
‫‪az‬‬

‫ﻭﻭﺟﻴﺰ ﺍﻟﺒﻼﻏﺔ‪.‬‬
‫)‪ (١‬ﺍﳌﺠﺎﺯ ﺍﳌﺮﺳﻞ‪ :‬ﻛﻠﻤﺔ ﺍﺳﺘﻌﻤﻠﺖ ﰱ ﻏﲑ ﻣﻌﻨﺎﻫﺎ ﺍﻷﺻﲆ ﻟﻌﻼﻗﺔ ﻏﲑ ﺍﳌﺸﺎﲠﺔ‪ ،‬ﻣﻊ ﻗﺮﻳﻨﺔ‬
‫ﻣﺎﻧﻌﺔ ﻣﻦ ﺇﺩﺍﺭﺓ ﺍﳌﻌﻨﻰ ﺍﻷﺻﲆ ﻛﲈ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ¶ ¸ ‪º ¹‬ﱸ ﻓﺎﻷﺻﺎﺑﻊ‬
‫ﺃﻃﻠﻘﺖ ﻭﺃﺭﻳﺪ ﺃﻃﺮﺍﻓﻬﺎ ﻓﻬﻮ ﳎﺎﺯ ﻋﻼﻗﺘﺔ ﺍﻟﻜﻠﻴﺔ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٦٠‬‬
‫‪X‬‬
 ‫» ﹶﻇ ﹰ ﹺ‬
‫ﻮﻣﺎ« ﻣﻨﺼﻮﺏ ﻋﲆ ﺍﳊﺎﻝ ﻣﻦ ﺍﳌﻔﻌﻮﻝ‪.‬‬ ‫ﺎﳌﺎ ﹶﺃ ﹾﻭ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬
‫ﹺ‬ ‫ﹾ‬
‫»ﺗﹶﺄ ﹸﺧ ﹸﺬ ﹶﻓ ﹾﻮ ﹶﻕ ﹶﻳﺪﹶ ﹾﻳﻪ«‪ :‬ﹶﻋ ﱠ ﹶ‬
‫ﱪ ﺑﺎﻟﻔﻮﻗﻴﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﻻﺳﺘﻌﻼﺀ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﻫﻮ‬
‫ﺑﺄﻱ ﻃﺮﻳﻖ ﻛﺎﻥ‪.‬‬ ‫ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳌﻨﻊ ﱢ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬

‫‪g‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺳﺒﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺩﻟﻴﻠﻪ‪.‬‬

‫‪.e‬‬
‫‪٢‬ـ ﻧﴫ ﺍﳌﺴﻠﻢ ﻷﺧﻴﻪ ﻋﲆ ﻛﻞ ﺣﺎﻝ ﻛﻴﻒ ﻳﻜﻮﻥ ﻭﺩﻟﻴﻠﻪ‪.‬‬
‫‪٣‬ـ ﻭﺭﺩ ﺻﺪﺭ ﺍﳊﺪﻳﺚ ﻋﲆ ﻟﺴﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻤﻦ ﻫﻮ؟‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪١‬ـ ﺳﺒﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺩﻟﻴﻠﻪ ‪.‬‬
‫‪ar‬‬
‫ﹶﻗ ﹶﺎﻝ‪ :‬ﺍ ﹾﻗ ﹶﺘﺘ ﹶﹶﻞ‬ ‫ﺐ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﹶﻋ ﹾﻦ ﹶﺟﺎﺑﹺ ﹴﺮ‬ ‫ـ ﻭﺭﺩ ﹶﺳ ﹶﺒ ﹲ‬
‫ـﻤ ﹶﻬ ﹺ‬ ‫ـﻤ ﹶﻬ ﹺ‬ ‫ﹺ‬ ‫ﺎﻥ‪ :‬ﹸﻏ ﹶﻼ ﹲﻡ ﹺﻣ ﹶﻦﺍﻟـ ﹸﹾﻤ ﹶﻬ ﹺ‬
‫ﹸﻏ ﹶﻼ ﹶﻣ ﹺ‬
‫ﻭﻥ‪:‬‬
‫ﺎﺟ ﹸﺮ ﹶ‬ ‫ﺎﺟ ﹸﺮ ﹶﺃ ﹺﻭﺍ ﹾﻟ ﹸ‬ ‫ﻳﻦ‪ ،‬ﹶﻭ ﹸﻏ ﹶﻼ ﹲﻡﻣ ﹶﻦ ﹾﺍﻷﹶﻧ ﹶﹾﺼ ﹺﺎﺭ‪ ،‬ﹶﻓﻨﹶﺎ ﹶﺩ￯ﺍ ﹾﻟ ﹸ‬
‫ﺎﺟ ﹺﺮ ﹶ‬
‫ﻮﻝ ﺍﷲ ﷺ‪ ،‬ﹶﻓ ﹶﻘ ﹶﺎﻝ‪ :‬ﹶ‬
‫»ﻣﺎ‬ ‫ﺎﺭ‪ ،‬ﹶﻓﺨﹶ ﹶﺮ ﹶﺝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﻸﻧ ﹶﹾﺼ ﹺ‬ ‫ﻱ‪ :‬ﹶﻳﺎ ﹶﻟ ﹾ ﹶ‬ ‫ﻳﻦ‪ ،‬ﹶﻭﻧﹶﺎ ﹶﺩ￯ ﹾﺍﻷﹶﻧ ﹶﹾﺼ ﹺ‬
‫ﺎﺭ ﱡ‬ ‫ﺎﺟ ﹺﺮ ﹶ‬ ‫ﹶﻳﺎ ﹶﻟ ﹾﻠ ﹸﻤ ﹶﻬ ﹺ‬
‫ﻮﻝ ﺍﷲ ﺇﹺ ﱠﻻ ﹶﺃ ﱠﻥ ﹸﻏ ﹶﻼ ﹶﻣ ﹾ ﹺ‬
‫ﲔ ﺍ ﹾﻗ ﹶﺘﺘ ﹶﹶﻼ ﹶﻓﻜ ﹶﹶﺴ ﹶﻊ‬
‫)‪(١‬‬
‫ﺎﻫﻠﹺ ﱠﻴ ﹺﺔ« ﹶﻗﺎ ﹸﻟﻮﺍ‪ :‬ﹶﻻ ﹶﻳﺎ ﹶﺭ ﹸﺳ ﹶ‬
‫ﺍﳉ ﹺ‬
‫ﹶﻫ ﹶﺬﺍ ﹶﺩ ﹾﻋ ﹶﻮ￯ ﹶﺃ ﹾﻫ ﹺﻞ ﹾﹶ‬
‫‪h‬‬
‫ﹾﴫ ﺍﻟﺮﺟ ﹸﻞ ﹶﺃ ﹶﺧﺎﻩ ﹶﻇ ﹰ ﹺ‬
‫ﻮﻣﺎ‪ ،‬ﺇﹺ ﹾﻥ ﻛ ﹶ‬
‫ﹶﺎﻥ‬ ‫ﺎﳌﺎ ﹶﺃ ﹾﻭ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬ ‫ﹸ‬ ‫ﳘﺎ ﹾﺍﻵ ﹶﺧ ﹶﺮ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ » :‬ﹶﻓ ﹶﻼ ﹶﺑ ﹾﺄ ﹶﺱ ﹶﻭ ﹾﻟ ﹶﻴﻨ ﹸ ﹺ ﱠ ﹸ‬ ‫ﹶﺃ ﹶﺣﺪﹸ ﹸ ﹶ‬
‫ﹶﴫ‪ ،‬ﹶﻭﺇﹺ ﹾﻥ ﻛ ﹶ‬ ‫ﹶﻇ ﹰ ﹺ‬
‫ﹶﺎﻥ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬
‫ﻮﻣﺎ ﹶﻓ ﹾﻠ ﹶﻴﻨ ﹸ ﹾ‬
‫ﹾﴫ ﹸﻩ«‪.‬‬ ‫ﺎﳌﺎ ﹶﻓ ﹾﻠ ﹶﻴﻨ ﹶﹾﻬ ﹸﻪ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹸﻪ ﻧ ﹾ ﹲ‬
‫‪az‬‬

‫‪٢‬ـ ﻧﴫ ﺍﻟﺴﻠﻢ ﺍﻷﺧﻴﻪ ﻋﲆ ﻛﻞ ﺣﺎﻝ ﻛﻴﻒ ﻳﻜﻮﻥ ﻭﺩﻟﻴﻠﻪ‪.‬‬

‫ﹶﴫ ﺍﳌﺴﻠﻢ ﻷﺧﻴﻪ ﺍﻟﻈﺎﱂ ﻳﻜﻮﻥ ﺑﻤﻨﻌﻪ ﺇ ﱠﻳﺎﻩ ﻣﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﹺﻣ ﹾﻦ ﻧ ﹾ ﹺ‬
‫ﹶﴫﻩ ﺇ ﱠﻳﺎﻩ‬ ‫ﺇﻥ ﻧ ﹾ ﹶ‬
‫ـ ﹼ‬
‫ﻋﲆ ﺷﻴﻄﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻐﻮﻳﻪ‪ ،‬ﻭﻋﲆ ﻧﻔﺴﻪ ﺍﻟﺘﻲ ﺗﺄﻣﺮﻩ ﺑﺎﻟﺴﻮﺀ ﻭﺗﻄﻐﻴﻪ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ‬
‫)‪» (١‬ﻛ ﹶﹶﺴ ﹶﻊ«‪ :‬ﺃﻱ‪ :‬ﴐﺑﻪ ﻣﻦ ﺧﻠﻔﻪ ﺑﻴﺪﻩ‪ ،‬ﺃﻭ ﺑﻘﺪﻣﻪ‪.‬‬
‫‪‬‬ ‫‪٦١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫»ﲢ ﹸﺠ ﹸﺰ ﹸﻩ‪ ،‬ﹶﺃ ﹾﻭ ﹶﲤﹾﻨﹶ ﹸﻌ ﹸﻪ‪ ،‬ﹺﻣ ﹶﻦ‬
‫ﹾﴫ ﹸﻩ؟ ﹶﻗ ﹶﺎﻝ‪ :‬ﹶ ﹾ‬ ‫ﺎﳌ ﹺﺎ ﹶﻛ ﹾﻴ ﹶ ﹶ‬
‫ﻒ ﺃﻧ ﹸ ﹸ‬ ‫»ﺃ ﹶﻓ ﹶﺮ ﹶﺃ ﹾﻳ ﹶ‬
‫ﺖ ﺇﹺ ﹶﺫﺍ ﻛ ﹶ‬
‫ﹶﺎﻥ ﹶﻇ ﹰ‬ ‫ﺭﻭﺍﻳﺔ ﺃﺧﺮ￯‪ :‬ﹶ‬
‫ﹶﴫ ﹸﻩ«‪ ،‬ﻓﻬﻮ ﺇﺫﺍ ﺗ ﹺﹸﺮﻙ ﻋﲆ ﻇﻠﻤﻪ ﺃ ﱠﺩﺍﻩ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﹸﻳ ﹾﻘﺘ ﱠﹶﺺ ﻣﻨﻪ؛ ﹶﻓ ﹶﻤﻨﹾ ﹸﻌ ﹸﻪ‬ ‫ﻚﻧ ﹾ ﹸ‬ ‫ﺍﻟ ﱡﻈ ﹾﻠ ﹺﻢ ﹶﻓﺈﹺ ﱠﻥ ﹶﺫﻟﹺ ﹶ‬
‫ﻟﻪ ﻣﻦ ﻭﺟﻮﺏ ﺍﻟﻘﺼﺎﺹ ﻧ ﹾﹸﴫ ﹲﺓ ﻟﻪ ﻭﺇﻋﺎﻧ ﹲﺔ‪.‬‬
‫ـ ﺃﻣﺎ ﻧ ﹾﹶﴫ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﻈﻠﻮﻡ ـ ﰲ ﺣﻘﻪ ﺃﻭ ﻣﺎﻟﻪ ـ ﻓﻴﻜﻮﻥ ﺑﻤﻨﻊ ﺍﻟﻈﻠﻢ ﻋﻨﻪ ﺑﻜﻞ‬

‫‪g‬‬
‫ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﻋﲆ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻓﺈﻥ ﻗﺎﻡ ﺑﻪ ﺃﺣﺪﹲ‬
‫ﺳﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻧﴫﻩ ﺩﻓﻊ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻨﻪ‪ ،‬ﻭﺍﳊﻴﻠﻮﻟﺔ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺇﳊﺎﻕ ﺍﻷﺫ￯ ﺑﻪ‪.‬‬

‫ﺑﻦ‬
‫ﻣﻈﻠﻮﻣﺎ« ﻫﻮ ﹸﺟﻨﺪﺏ ﹸ‬
‫ﹰ‬
‫‪.e‬‬
‫‪٣‬ـ ﻭﺭﺩ ﺻﺪﺭ ﺍﳊﺪﻳﺚ ﻋﲆ ﻟﺴﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻤﻦ ﻫﻮ؟ ﻭﻣﺎ ﻣﻌﻨﺎﻩ ﻋﻨﺪﻩ‬
‫ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؟‬
‫ﺃﻥ ﱠﺃﻭ ﹶﻝ ﹶﻣ ﹾﻦ ﻗﺎﻝ‪» :‬ﺍﻧﴫ ﺃﺧﺎﻙ ﻇﺎ ﹰﳌﺎ ﺃﻭ‬
‫ﺑﻌﻀﻬﻢ ﱠ‬
‫ـ ﺫﻛﺮ ﹸ‬
‫ﺍﻟﻌﻨﱪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺬﻟﻚ ﻇﺎﻫﺮﻩ ﻭﻫﻮ ﻣﺎ ﺍﻋﺘﺎﺩﻩ ﻣﻦ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ‬
‫‪ar‬‬
‫ﻓﴪﻩ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬ ‫ﻻ ﻋﲆ ﻣﺎ ﱠ‬
‫ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﻌﺪ ﺑﻴﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﺑﻴﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﺑﻌﺪ ﺗﻔﺴﲑﻩ ﷺ ﺗﻔﺴﲑ‪.‬‬
‫‪UnÁÅ¢\;„Ë’b;ÅåÖÁ;]Ÿ;;H;O‬‬
‫ﺍﳊﺚ ﻋﲆ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺘﻀﺎﻣﻦ ﰲ ﺩﻓﻊ ﺍﳌﻈﺎﱂ؛ ﺣﻔ ﹰﻈﺎ ﻟﺴﻼﻣﺔ ﺍﳌﺠﺘﻤﻊ‪.‬‬ ‫ﱡ‬ ‫‪١‬ـ‬
‫‪h‬‬
‫ﺍﻟﴬ ﹺﺭ ﻋﻦ ﻏﲑﻩ ﺇﺫﺍ‬ ‫ﹺ‬
‫ﺇﻟﻘﺎﺀ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻭﺍﻟ ﱠﺘﺒﹺﻌﺔ ﻋﲆ ﻛﻞ ﻣﺴﻠﻢ ﻳﺴﺘﻄﻴﻊ ﹶ‬
‫ﻣﻨﻊ ﱠ‬ ‫ﹸ‬ ‫‪٢‬ـ‬
‫ﱂ ﻳﻔﻌﻞ‪.‬‬
‫‪az‬‬

‫ﹶﺎﺳﺐ ﻛﹸﻼ‬‫ﻧﴫ ﺍﳌﺴﻠ ﹺﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﻇﺎ ﹰﳌﺎ ﻛﺎﻥ ﺃﻭ ﻣﻈﻠﻮﻣﺎ ﺑﲈ ﻳﻨ ﹺ‬

‫ﻭﺟﻮﺏ ﹺ‬ ‫‪٣‬ـ‬
‫ﹸ‬ ‫ﹰ‬ ‫ﹸ‬
‫ﻣﻨﻬﲈ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٦٢‬‬
‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﺃﺧﺎﻙ ـ ﺗﺄﺧﺬ ﻓﻮﻕ ﻳﺪﻳﻪ(‪.‬‬

‫‪g‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ ﺍﳌﺠﺎﺯ ﰲ ﻗﻮﻟﻪ‪» :‬ﺍﻧﹾﴫ«‪ ،‬ﻭﻣﺎ ﺇﻋﺮﺍﺏ‪ » :‬ﹶﻇ ﹰ ﹺ‬
‫ﺎﳌﺎ ﹶﺃ ﹾﻭ ﹶﻣ ﹾﻈ ﹸﻠ ﹰ‬
‫ﻮﻣﺎ«؟‬ ‫ﹸ ﹾ‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫‪.e‬‬ ‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺱ‪ :٥‬ﻣﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﺩﻟﻴﻠﻪ؟‬
‫ﺱ‪ :٦‬ﻣﻦ ﺍﻟﺬ￯ ﻭﺭﺩ ﻋﲆ ﻟﺴﺎﻧﻪ ﺻﺪﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻣﻌﻨﺎﻩ ﻋﻨﺪﻩ؟‬
‫‪ar‬‬
‫***‬
‫‪h‬‬
‫‪az‬‬

‫‪‬‬
‫‪٦٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\‪flŸ]m’\;nÁÅ¢‬‬
‫‪C‹Ä]£]d;œ…Ö’\D‬‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹶ ﹶ‬
‫ﻋﻦ ﺃﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮﺓ ‪ ،‬ﹶﻋ ﹺﻦ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﷺ ﻗﺎﻝ‪» :‬ﺇﹺ ﹶﺫﺍ ﺃﺗﹶﻰ ﺃ ﹶﺣﺪﹶ ﻛ ﹾﹸﻢ ﹶﺧﺎﺩ ﹸﻣ ﹸﻪ ﺑﹺ ﹶﻄ ﹶﻌﺎﻣﻪ‪ ،‬ﹶﻓﺈﹺ ﹾﻥ ﹶﱂ ﹾ‬

‫‪g‬‬
‫ﹶﲔ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹸﻪ ﹶﻭ ﹺ ﹶﱄ ﹺﻋﻼ ﹶﹶﺟ ﹸﻪ«‪.‬‬
‫ﹶﲔ ﹶﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠ ﹰﺔ ﹶﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠﺘ ﹾ ﹺ‬ ‫ﳚﻠﹺ ﹾﺴ ﹸﻪ ﹶﻣ ﹶﻌ ﹸﻪ‪ ،‬ﹶﻓﻠ ﹸﻴﻨ ﹺ‬
‫ﹶﺎﻭ ﹾﻟ ﹸﻪ ﹸﻟ ﹾﻘ ﹶﻤ ﹰﺔ ﹶﺃ ﹾﻭ ﹸﻟ ﹾﻘ ﹶﻤﺘ ﹾ ﹺ‬ ‫ﹸﹾ‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬

‫‪.e‬‬
‫ﺎﺩﻣﻪ«‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﳋﺎﺩﻡ‪ :‬ﻣﻦ ﹶ ﹾ ﹺ‬ ‫ﹶ ﹺ‬
‫ﺫﻛﺮﺍ ﺃﻭ ﺃﻧﺜﻰ‪.‬‬ ‫ﳜﺪ ﹸﻡ ﹶﻏ ﹾ ﹶﲑ ﹸﻩ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺒﺪﹰ ﺍ ﺃﻭ ﹰ‬
‫ﺣﺮﺍ‪ ،‬ﹰ‬ ‫»ﺧ ﹸ ﹸ‬
‫» ﹶﻓﻠ ﹸﻴﻨ ﹺ‬
‫ﹶﺎﻭ ﹾﻟﻪ«‪ :‬ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫ﺷﻚ ﻣﻦ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ ﺑﻠﻔﻆ‪ » :‬ﹸﻟ ﹾﻘ ﹶﻤﺔ« ﻓﻘﻂ‪ ،‬ﻭﰲ‬ ‫» ﹸﻟ ﹾﻘ ﹶﻤ ﹰﺔ ﹶﺃ ﹾﻭ ﹸﻟ ﹾﻘ ﹶﻤﺘ ﹾﹶﲔ«‪ :‬ﱞ‬
‫ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﺗﻘﻴﻴﺪ ﺫﻟﻚ ﺑﲈ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ ﹰ‬
‫ﻗﻠﻴﻼ‪.‬‬
‫‪ar‬‬
‫»ﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠﺔ ﹶﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠﺘ ﹾﹶﲔ«‪ :‬ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﻳﻌﻨﻲ ﹸﻟ ﹾﻘ ﹶﻤﺔ ﹶﺃ ﹾﻭ ﹸﻟ ﹾﻘ ﹶﻤﺘ ﹾﹶﲔ‪.‬‬
‫ﹶ‬
‫»ﻭ ﹺ ﹶﱄ«‪ :‬ﺑﻜﴪ ﺍﻟﻼﻡ ﺃﻱ ﺗ ﹶﹶﻮ ﱠﱃ‪.‬‬‫ﹶ‬
‫ﻭﲢ ﱠﻤ ﹶﻞ ﻣﺸ ﱠﻘ ﹶﺔ ﹶﺣ ﱢﺮﻩ ﻭ ﹸﺩ ﹶﺧﺎﻧﹺﻪ ﻋﻨﺪ‬
‫»ﻋﻼ ﹶﹶﺟﻪ«‪ :‬ﺃﻱ‪ :‬ﺃﻧﻪ ﺗﻮﱃ ﺻﻨﻌﻪ ﻭﲡﻬﻴﺰﻩ‪ ،‬ﹶ ﹶ‬ ‫ﹺ‬
‫ﻭﺷﻢ ﺭﺍﺋﺤﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﺃﻏﻠﺒﻲ‪ ،‬ﻭﺇﻻ ﻓﺎﻷﻣﺮ ﺑﺬﻟﻚ‬ ‫ﱠ‬ ‫ﺍﻟﻄﺒﺦ‪ ،‬ﻭﺗﻌ ﱠﻠﻘﺖ ﺑﻪ ﻧﻔﺴﻪ‪،‬‬
‫‪h‬‬
‫ﻣﻨﺪﻭﺏ‪ ،‬ﻭﺇﻥ ﱂ ﹶﻳ ﹺﻞ ﻋﻼﺟﻪ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫»ﺧ ﹺ‬ ‫ﹲ‬ ‫ﺐ ﹶ‬ ‫»ﺇﹺ ﹶﺫﺍ ﹶﺃﺗﹶﻰ ﹶﺃﺣﺪﹶ ﻛﹸﻢ ﹶﺧ ﹺ‬
‫ﺎﺩ ﹸﻣ ﹸﻪ«‪ :‬ﺑﹺﻨ ﹾﹶﺼ ﹺ‬
‫ﻣﻔﻌﻮﻝ ﹸﻣ ﹶﻘﺪﱠ ﹲﻡ‪ ،‬ﹶ‬
‫ﻭﺭ ﹾﻓ ﹺﻊ ﹶ‬
‫‪az‬‬

‫ﺎﺩﻡ«‬ ‫»ﺃ ﹶﺣﺪ« ﻋﲆ ﺃﻧﱠﻪ‬ ‫ﹶ ﹾ‬

‫ﻋﲆ ﺍﻟﻔﺎﻋﻠﻴﺔ‪.‬‬
‫ﳚﻠﹺ ﹾﺴ ﹸﻪ ﹶﻣ ﹶﻌ ﹸﻪ«‪ :‬ﻣﻌﻄﻮﻑ ﻋﲆ ﹸﻣ ﹶﻘﺪﱠ ﺭ ﺗﻘﺪﻳﺮﻩ‪» :‬ﻓﻠ ﹸﻴ ﹾﺠﻠﹺﺴﻪ ﻣﻌﻪ« ﻭﻫﻮ ﺟﻮﺍﺏ‬ ‫» ﹶﻓﺈﹺ ﹾﻥ ﹶﱂ ﹾ ﹸ ﹾ‬
‫»ﺇﹺ ﹶﺫﺍ«‪ ،‬ﻭﺛﺒﺖ ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ‪ » :‬ﹶﻓ ﹾﻠ ﹸﻴ ﹾﻘ ﹺﻌﺪﹾ ﹸﻩ ﹶﻣ ﹶﻌ ﹸﻪ« ﹶﻓ ﹾﻠ ﹶﻴ ﹾﺄﻛ ﹾﹸﻞ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٦٤‬‬
‫‪X‬‬
 ‫» ﹸﻟ ﹾﻘ ﹶﻤﺔ ﹶﺃ ﹾﻭ ﹸﻟ ﹾﻘ ﹶﻤﺘ ﹾﹶﲔ«‪ :‬ﹶ‬
‫»ﺃ ﹾﻭ« ﻟﻠﺸﻚ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻋﻄﻒ ﺃﺣﺪ ﺍﳌﱰﺍﺩﻓﲔ‬
‫ﴏﺡ ﺑﻌﻀﻬﻢ ﺑﺠﻮﺍﺯﻩ‪.‬‬ ‫ﹶ‬
‫ﻋﲆ ﺍﻵﺧﺮ ﺑﻜﻠﻤﺔ »ﺃ ﹾﻭ«‪ ،‬ﻭﻗﺪ ﱠ‬
‫»ﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠ ﹰﺔ ﹶﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠﺘ ﹾﹶﲔ«‪ :‬ﹶ‬
‫»ﺃ ﹾﻭ« ﻟﻠﺘﻨﻮﻳﻊ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ » ﹶﺑ ﹾﻞ«‪.‬‬ ‫ﹶ‬

‫\’‪U‡]Ëe’\Â;{Öç‬‬

‫‪g‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺣﻜﻢ ﺟﻠﻮﺱ ﺍﳋﺎﺩﻡ ﻋﲆ ﻣﺎﺋﺪﺓ ﺳﻴﺪﻩ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪.‬‬

‫‪.e‬‬
‫‪٢‬ـ ﻣﺘـﻰ ﻳﻄﻌـﻢ ﺍﳋـﺎﺩﻡ ﻟﻘﻤـﺔ ﺃﻭ ﻟﻘﻤﺘـﲔ ﻭﻧـﻮﻉ ﺍﻹﻃﻌـﺎﻡ ‪،‬ﻭﺃﺛـﺮ ﺫﻟـﻚ ﻋـﲆ‬
‫ﺍﻟﺴﻴﺪ ﻭﺍﳋﺎﺩﻡ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﲨﺎﻝ ﺗﻔﺼﻴﻠﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪ar‬‬
‫‪١‬ـ ﺣﻜﻢ ﺟﻠﻮﺱ ﺍﳋﺎﺩﻡ ﻋﲆ ﻣﺎﺋﺪﺓ ﺳﻴﺪﻩ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪:‬‬
‫ـ ﺍﻷﻣﺮ ﺑﺎﻹﺟﻼﺱ ﻭﺍﳌﻨﺎﻭﻟﺔ ﻟﻠﻨﺪﺏ ﻋﲆ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﺍﻹﺟﻼﺱ‬
‫ﻮﺟﺪ ﺳﺒﺐ ﻳﻤﻨﻊ ﻣﻦ ﺇﺟﻼﺳﻪ ﻛﻨﺤﻮ ﹺﺭﻳ ﹶﺒﺔ ﺃﻭ ﺍﺷﻤﺌﺰﺍﺯ ﻭﻧﺤﻮﳘﺎ‪،‬‬ ‫ﺇﻥ ﱂ ﹸﻳ ﹶ‬
‫ﺃﻓﻀﻞ ﹾ‬
‫ﻗﺎﴏﺍ ﻋﲆ‬
‫ﹰ‬ ‫ﻭﳛﺴﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻠﻘﻤﺔ ﺃﻭ ﺍﻷﹸﻛﻠﺔ ﺗﺴﺪ ﺟﻮﻋﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﺑﺬﻟﻚ‬
‫‪h‬‬
‫ﻣﻦ ﺻﻨﻊ ﺍﻟﻄﻌﺎﻡ ﺑﻞ ﺍﻟﻮﺻﻒ ﹶﻳ ﹸﻌ ﱡﻢ ﻟﻴﺸﻤﻞ ﻛﻞ ﺧﺎﺩﻡ‪.‬‬
‫‪٢‬ـ ﻣﺘﻰ ﻳﻄﻌﻢ ﺍﳋﺎﺩﻡ ﻟﻘﻤﺔ ﺃﻭ ﻟﻘﻤﺘﲔ ﻋﲆ ﻣﺎﺋﺪﺓ ﺳﻴﺪﻩ‪ ،‬ﻭﻣﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ؟‬
‫‪az‬‬

‫ﻛﺜﲑﺍ‬
‫ﻗﻠﻴﻼ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﹰ‬ ‫ـ ﺇﻥ ﺇﻃﻌﺎﻡ ﺍﳋﺎﺩﻡ ﹸﻟ ﹾﻘ ﹶﻤﺔ ﹶﺃ ﹾﻭ ﹸﻟ ﹾﻘ ﹶﻤﺘ ﹾﹶﲔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ ﹰ‬
‫ﺃﻗﻞ ﺟﻮﺩ ﹰﺓ ﳑﺎ ﻳﺄﻛﻠﻪ ﻫﻮ‪ ،‬ﺃﻭﻳ ﹺ‬
‫ﻃﻌﺎﻣﺎ ﱠ‬ ‫ﺃﻥ ﹸﻳ ﹾﺸﺒﹺ ﹶﻌﻪ‪ ،‬ﻭﻻ ﳚﻌﻞ ﻟﻪ‬
‫ﻄﻌ ﹶﻤ ﹸﻪ ﻣﻦ‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﹰ‬ ‫ﹶﻓﻴ ﹾﻠ ﹸ‬
‫ﺰﻣ ﹸﻪ ﹾ‬
‫ﻓﺈﻥ ﻧﻔﺲ ﺍﳋﺎﺩﻡ ﺗﺘﻌﻠﻖ ﺑﲈ ﹸﻳ ﹶﻘﺪﱢ ﻡ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺩﺏ ﳚﻌﻞ ﺍﳋﺎﺩﻡ‬ ‫ﻓﻀﻼﺕ ﺍﻟﻄﻌﺎﻡ؛ ﱠ‬
‫ﻣﺎﻝ ﺳﻴﺪﻩ‪ ،‬ﺃﻭ ﳛﻘﺪ ﻋﻠﻴﻪ‪.‬‬‫ﻋﻔﻴﻒ ﺍﻟﻴﺪ ﻭﺍﻟﻨﻔﺲ؛ ﻓﻼ ﻳﴪﻕ ﹶ‬

‫‪‬‬ ‫‪٦٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺍﳊﺚ ﻋﲆ ﺣﺴﻦ ﻣﻌﺎﻣﻠﺔ ﺍﳋﺪﻡ‪ ،‬ﻭﺗﻄﻴﻴﺐ ﻧﻔﻮﺳﻬﻢ‪.‬‬
‫‪٢‬ـ ﺍﳊﺚ ﻋﲆ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺍﳌﻮﺍﺳﺎﺓ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﱰﻓﻊ ﻋﲆ ﻋﺒﺎﺩ‬
‫ﺧﺪﻣﺎ‪.‬‬
‫ﺍﷲ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﹰ‬

‫‪g‬‬
‫‪٣‬ـ ﻣﻮﺍﺳﺎﺓ ﺻﺎﻧﻊ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺣﺎﻣﻠﻪ ﺑﲈ ﺗﻄﻴﺐ ﺑﻪ ﻧﻔﺴﻪ‪.‬‬
‫‪٤‬ـ ﺍﺳﺘﺤﺒﺎﺏ ﺇﻋﻄﺎﺀ ﺍﻷﺟﲑ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺬﻱ ﻳﺼﻨﻌﻪ ﺃﻭ ﳚﻨﻴﻪ‪.‬‬

‫‪.e‬‬ ‫***‬

‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ar‬‬
‫)ﺧﺎﺩﻣﻪ ـ ﹶﻭ ﹺﱄ ـ ﻋﻼﺟﻪ(‪.‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﺇﻋﺮﺍﺏ‪» :‬ﺇﹺ ﹶﺫﺍ ﹶﺃﺗﹶﻰ ﹶﺃﺣﺪﹶ ﻛﹸﻢ ﹶﺧ ﹺ‬
‫ﺎﺩ ﹸﻣ ﹸﻪ«؟ ﻭﻣﺎ ﻧﻮﻉ ﹶ‬
‫»ﺃ ﹾﻭ« ﰲ ﻗﻮﻟﻪ ﷺ‪:‬‬ ‫ﹶ ﹾ‬
‫»ﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠ ﹰﺔ ﹶﺃ ﹾﻭ ﹸﺃ ﹾﻛ ﹶﻠﺘ ﹾﹶﲔ«؟‬
‫» ﹸﻟ ﹾﻘ ﹶﻤ ﹶﺔ ﹶﺃ ﹾﻭ ﹸﻟ ﹾﻘ ﹶﻤﺘ ﹾﹶﲔ«‪ ،‬ﹶ‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫‪h‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺱ‪ :٥‬ﻣﺎ ﺣﻜﻢ ﺟﻠﻮﺱ ﺍﳋﺎﺩﻡ ﻋﲆ ﻣﺎﺋﺪﺓ ﺳﻴﺪﻩ؟ ﻭﻣﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ‪ ،‬ﻭﻣﺘﻰ‬
‫‪az‬‬

‫ﹸﻳﻄﻌﻢ ﺍﳋﺎﺩﻡ ﻟﻘﻤﺔ ﺃﻭ ﻟﻘﻤﺘﲔ؟‬

‫***‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٦٦‬‬
‫‪X‬‬
 ‫\‪√à]i’\;nÁÅ¢‬‬
‫]‪Cã‬‬ ‫‪Ć‬‬
‫‪Ž fi’\;Ød;{˜ê¸\D‬‬
‫ﻮﻝ ﺍﷲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬
‫ﻮﻝ‪ » :‬ﹶﻟ ﹾﻴ ﹶﺲ ﺍ ﹾﻟﻜ ﱠﹶﺬ ﹸ‬
‫ﺍﺏ‬ ‫ﺖ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﺖ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬ ‫ﻋﻦ ﹸﺃﻡ ﹸﻛ ﹾﻠ ﹸﺜﻮﻡ ﺑﹺﻨ ﹺ‬
‫ﹾﺖ ﹸﻋ ﹾﻘ ﹶﺒ ﹶﺔ ﹶﻗﺎ ﹶﻟ ﹾ‬ ‫ﱢ‬

‫‪g‬‬
‫ﹺ‬
‫ﱠﺎﺱ‪ ،‬ﹶﻓ ﹶﻴﻨﹾﻤﻲ ﹶﺧ ﹾ ﹰﲑﺍ ﺃﻭ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﲔ ﺍﻟﻨ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﻝ ﹶﺧ ﹾ ﹰﲑﺍ«‬ ‫ﺍ ﱠﻟﺬﻱ ﹸﻳ ﹾﺼﻠ ﹸﺢ ﹶﺑ ﹾ ﹶ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬

‫‪.e‬‬
‫ﻫﻲ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻘﺒﺔ ﺑﻦ ﺃﰊ ﻣﻌﻴﻂ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﺻﺤﺎﺑﻴﺔ ﺟﻠﻴﻠﺔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﺍﺕ‪،‬‬
‫ﺃﺳﻠﻤﺖ ﰲ ﻣﻜﺔ ﻭﺑﺎﻳﻌﺖ‪ ،‬ﻭﻫﺎﺟﺮﺕ ﻭﺣﺪﻫﺎ ﺳﻨﺔ ﺳﺒﻊ‪ ،‬ﻭﺗﻮﻓﻴﺖ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﻣﻦ‬
‫ﺍﳍﺠﺮﺓ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫‪ar‬‬
‫ﳜ ﹺﱪ ﺑﺎﻟﴚﺀ ﺑﺨﻼﻑ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﳜﺘﻠﻖ‬ ‫ﺍﺏ ﻫﻮ ﺍﻟﺬﻱ ﹸ ﹾ‬‫ﺍﺏ«‪ :‬ﺍﻟﻜ ﱠﹶﺬ ﹸ‬ ‫» ﹶﻟ ﹾﻴ ﹶﺲ ﺍ ﹾﻟﻜ ﱠﹶﺬ ﹸ‬
‫ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻨﺪﻩ‪.‬‬
‫» ﹸﻳ ﹾﺼﻠﹺ ﹸﺢ«‪ :‬ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻣﻦ ﺍﻹﺻﻼﺡ ﺿﺪ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﺍﳌﻌﻨﻰ‪ :‬ﻟﻴﺲ ﺍﻟﻜﺬﺍﺏ‬
‫ﺍﳌﺬﻣﻮﻡ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﻞ ﻫﺬﺍ ﳏﺴﻦ‪.‬‬
‫» ﹶﻓ ﹶﻴﻨ ﹺﹾﻤﻲ ﹶﺧ ﹾ ﹰﲑﺍ«‪ :‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ﻭﻛﴪ ﺍﳌﻴﻢ ﻳﻘﺎﻝ‪ :‬ﻧﻤﻴﺖ ﺍﳊﺪﻳﺚ‬
‫‪h‬‬
‫ﺑﺎﻟﺘﺨﻔﻴﻒ ﺃﻧﻤﻴﻪ ﺇﺫﺍ ﹶﺑ ﱠﻠﻐﹾﺘﻪ ﻋﲆ ﻭﺟﻪ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﻃﻠﺐ ﺍﳋﲑ‪ ،‬ﻓﺈﺫﺍ ﹶﺑ ﱠﻠﻐﹾﺘﻪ ﻋﲆ ﻭﺟﻪ‬
‫ﺍﻹﻓﺴﺎﺩ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻗﻠﺖ ﻧ ﱠﹶﻤ ﹾﻴﺘﹶﻪ ﺑﺎﻟﺘﺸﺪﻳﺪ‪.‬‬
‫‪az‬‬

‫ﻮﻝ ﹶﺧ ﹾ ﹰﲑﺍ«‪ :‬ﺷﻚ ﻣﻦ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﻭﻣﻌﻨﻰ ﺫﻟﻚ ﺑﺄﻥ ﳜﱪ ﻋﲈ ﻋﻠﻤﻪ ﻣﻦ ﺍﳋﲑ‪،‬‬ ‫»ﺃﻭ ﹶﻳ ﹸﻘ ﹸ‬
‫ﻭﻳﺴﻜﺖ ﻋﲈ ﻋﻠﻤﻪ ﻣﻦ ﺍﻟﴩ ‪.‬‬

‫‪‬‬ ‫‪٦٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﲔ ﺍﻟﻨ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﱠﺎﺱ«‪ :‬ﲨﻠﺔ ﰲ ﳏﻞ ﻧﺼﺐ ﺧﱪ »ﻟﻴﺲ‪ ،‬ﻭﺍﺳﻤﻬﺎ ﻣﺮﻓﻮﻉ‪.‬‬ ‫»ﺍ ﱠﻟﺬﻱ ﹸﻳ ﹾﺼﻠ ﹸﺢ ﹶﺑ ﹾ ﹶ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬

‫‪g‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﻟﻜﺬﺏ ﺣﻘﻴﻘﺘﻪ ﻭﻗﺒﺤﻪ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٢‬ـ ﺍﻟﻜﺬﺏ ﺍﳉﺎﺋﺰ ﻭﺩﻟﻴﻠﻪ ﻫﻞ ﻳﺪﺧﻞ ﻣﻌﻪ ﻏﲑﻩ‪.‬‬

‫‪.e‬‬ ‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﻭﻫﺬﺍ ﺇﲨﺎﻝ ﺗﻔﺼﻴﻠﻪ ﻓﻴﲈ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﻟﻜﺬﺏ ﺣﻘﻴﻘﺘﻪ ﻭﻗﺒﺤﻪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬
‫ـ ﺍﻟﻜﺬﺏ ﻣﻦ ﺃﻗﺒﺢ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺃﻓﺤﺶ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻟﻜﻦ ﻻ ﹸﻳ ﹶﻌﺪﱡ ﱠ‬
‫‪ar‬‬
‫ﻛﺬﺍ ﹰﺑﺎ‬
‫ﻭﻻ ﻳﺴﺘﺤﻖ ﺇﺛﻢ ﺍﻟﻜﺬﺏ ﹶﻣ ﹾﻦ ﺃﺭﺍﺩ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ﹶﻓﻨﹶ ﹶﻘ ﹶﻞ ﻭ ﹶﺑ ﱠﻠﻎ ﻣﺎ ﻋﻠﻢ ﻣﻦ‬
‫ﺧﲑﺍ ﹰ‬ ‫ﹺ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻟﴩ‪.‬‬ ‫ﺍﳋﲑ‪ ،‬ﻭﺳﻜﺖ ﻋﲈ ﹶﻋﻠﻢ ﻣﻦ ﺍﻟﴩ‪ ،‬ﺃﻭ ﹶﺫﻛ ﹶﹶﺮ ﹰ‬
‫ﻛﺬﺏ ﺳﻮﺍﺀ‬
‫ﹲ‬ ‫ـ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﰲ ﺍﳊﺪﻳﺚ ﻧﻔﻲ ﺍﻟﻜﺬﺏ ﺫﺍﺗﻪ‪ ،‬ﺑﻞ ﻧﻔﻲ ﺇﺛﻤﻪ‪ ،‬ﻓﺎﻟﻜﺬﺏ‬
‫ﻛﺎﻥ ﻟﻺﺻﻼﺡ‪ ،‬ﺃﻭ ﻟﻐﲑﻩ‪.‬‬
‫‪h‬‬
‫‪٢‬ـ ﺍﻟﻜﺬﺏ ﺍﳉﺎﺋﺰ ﻭﺩﻟﻴﻠﻪ ﻫﻞ ﻳﺪﺧﻞ ﻣﻌﻪ ﻏﲑﻩ‪:‬‬
‫ﻭﻗﺪ ﹸﻳ ﹶﺮ ﱠﺧ ﹸﺺ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﰲ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﹸﻳﺮﺟﻰ ﻣﻨﻪ ﺍﻟﺼﻼﺡ‬
‫‪az‬‬

‫ﻓﺎﻟﻜﺬﺏ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﻔﺴﺪ ﹲﺓ ﺇﻻ ﺃﻧﱠﻪ ﳚﻮﺯ ﻟﻐﺮﺽ ﺍﻹﺻﻼﺡ‪ ،‬ﹶﻗ ﹶﺎﻝ ﺍ ﹾﺑ ﹸﻦ‬ ‫ﹸ‬ ‫ﺍﻟﻜﺜﲑ‪،‬‬
‫ﱠﺎﺱ ﻛ ﹺﹶﺬ ﹲﺏ ﺇﹺ ﱠﻻ ﹺﰲ‬ ‫ﻮﻝ ﺍﻟﻨ ﹸ‬ ‫ﳾ ﹴﺀ ﹺﳑﱠﺎ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹺ‬ ‫ﺍﻟﺰﻫﺮﻱ‪ :‬ﹶ ﹶ‬
‫»ﻭ ﹶﱂ ﹾ ﺃ ﹾﺳ ﹶﻤ ﹾﻊ ﹸﻳ ﹶﺮ ﱠﺧ ﹸﺺ ﰲ ﹶ ﹾ‬ ‫ﱡ‬ ‫ﹺﺷ ﹶﻬ ﹴ‬
‫ﺎﺏ‬
‫ﻳﺚ ﺍﻟـ ﹶﹾﻤ ﹾﺮ ﹶﺃ ﹺﺓ‬
‫ﺍﻟﺮ ﹸﺟ ﹺﻞ ﹾﺍﻣ ﹶﺮ ﹶﺃ ﹶﺗ ﹸﻪ‪ ،‬ﹶﻭ ﹶﺣ ﹺﺪ ﹸ‬
‫ﻳﺚ ﱠ‬‫ﱠﺎﺱ‪ ،‬ﹶﻭ ﹶﺣ ﹺﺪ ﹸ‬
‫ﲔ ﺍﻟﻨ ﹺ‬ ‫ﺍﳊ ﹾﺮ ﹸﺏ‪ ،‬ﹶﻭ ﹾ ﹺ‬
‫ﺍﻹ ﹾﺻ ﹶﻼ ﹸﺡ ﹶﺑ ﹾ ﹶ‬ ‫ﺙ‪ :‬ﹾﹶ‬‫ﹶﺛ ﹶﻼ ﹴ‬
‫ﺯ ﹾﹶﻭ ﹶﺟ ﹶﻬﺎ«‪ ،‬ﻓﺄﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﺍﻟﻜﺬﺏ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭ ﹸﻳ ﹶﻘﺎﺱ ﻋﻠﻴﻬﺎ‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٦٨‬‬
‫‪X‬‬
 ‫ﺃﻣﺜﺎﳍﺎ ﻣﻦ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺔ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻜﺬﺏ ﻭﺍﺟ ﹰﺒﺎ ﻛﲈ ﻟﻮ ﻗﺼﺪ ﻇﺎﱂ ﹶﻗﺘ ﹶﹾﻞ‬
‫ﹶﻒ ﻋﻨﺪﻩ ﻓﻠﻪ ﺃﻥ ﻳﻨﻔﻲ ﻭﺟﻮﺩﻩ ﻋﻨﺪﻩ‪ ،‬ﻭﳛﻠﻒ ﻋﲆ ﺫﻟﻚ ﻭﻻ ﻳﺄﺛﻢ‪.‬‬‫ﳐﺘ ﹴ‬ ‫ﹴ‬
‫ﺭﺟﻞ ﹸ ﹾ‬
‫ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﻣﻨﻊ ﺍﻟﻜﺬﺏ ﻣﻄﻠ ﹰﻘﺎ‪ ،‬ﻭﲪﻠﻮﺍ ﺍﻟﻜﺬﺏ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﻛﺄﻥ ﻳﻘﻮﻝ ﻟﻠﻈﺎﱂ‪ :‬ﺩﻋﻮﺕ ﻟﻚ ﺃﻣﺲ ﻳﻌﻨﻲ ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬ ‫ﻋﲆ ﺍﻟﺘﻮﺭﻳﺔ ﹾ‬

‫‪g‬‬
‫ﻗﻮﺓ ﰲ ﺍﳊﺮﺏ‬‫ﻭﺃﻥ ﻳﻈﻬﺮ ﻣﻦ ﻧﻔﺴﻪ ﹼ‬‫ﻭ ﹶﻳ ﹺﻌﺪﹸ ﺍﻣﺮﺃﺗﻪ ﺑﻌﻄﻴﺔ ﻭﻳﺮﻳﺪ ﺇﻥ ﻗﺪﹼ ﺭ ﺍﷲ‪ ،‬ﹾ‬
‫ﻣﻊ ﺿﻌﻔﻪ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪.e‬‬
‫‪١‬ـ ﺍﻟﱰﻏﻴﺐ ﰲ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺇﺯﺍﻟﺔ ﺍﳋﺼﻮﻣﺎﺕ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪.‬‬
‫‪٢‬ـ ﺟﻮﺍﺯ ﺍﻟﻜﺬﺏ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻃﻦ ﻷﺟﻞ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﺾ ﻭﺍﻟﺘﻮﺭﻳﺔ‬
‫ﺃﺣﺴﻦ‪.‬‬
‫‪٣‬ـ ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﻣﺎ ﻳﺪﻓﻊ ﺍﳌﻔﺴﺪﺓ ﻭﳚﻠﺐ ﺍﳌﺼﻠﺤﺔ‪.‬‬
‫‪ar‬‬
‫‪٤‬ـ ﺟﻮﺍﺯ ﺍﺭﺗﻜﺎﺏ ﺃﺧﻒ ﺍﻟﴬﺭﻳﻦ ﺑﺘﺤﻤﻞ ﺃﺩﻧﺎﳘﺎ ﻋﻨﺪ ﺍﻟﴬﻭﺭﺓ‪.‬‬

‫***‬
‫‪h‬‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﺍﻟﻜﺬﺍﺏ ـ ﹸﻳﺼﻠﺢ ـ ﹶﻳﻨ ﹺﹾﻤﻲ(‪.‬‬
‫‪az‬‬

‫ﺱ‪ :٢‬ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺬﺏ ﰲ ﺍﳊﺪﻳﺚ؟ ﻭﻫﻞ ﹸﻳ ﹶﺮ ﱠﺧﺺ ﻓﻴﻪ؟‬

‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪‬‬‫‪٦٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\‪Öå]¬’\;nÁÅ¢‬‬
‫ˇ‬
‫‪˛ \;œ÷ˇ|D‬‬
‫‪CÔ]˲ ¢‬‬
‫ﱠﺎﺱ ﹺﻣ ﹾﻦ ﹶﻛ ﹶ‬
‫ﻼ ﹺﻡ‬ ‫ﹺ‬
‫ﻮﻝ ﺍﷲ ﷺ‪» :‬ﺇﹺ ﱠﻥ ﳑﱠﺎ ﹶﺃ ﹾﺩ ﹶﺭ ﹶﻙ ﺍﻟﻨ ﹶ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﻋﻦ ﹶﺃ ﹺﰊ ﻣﺴﻌ ﹴ‬
‫ﻮﺩ‬ ‫ﹶ ﹾ ﹸ‬ ‫ﹶ ﹾ‬

‫‪g‬‬
‫ﺎﺻﻨ ﹾﹶﻊ ﹶﻣﺎ ﹺﺷﺌ ﹶ‬
‫ﹾﺖ«‪.‬‬ ‫ﺍﻟﻨﱡ ﹸﺒ ﱠﻮ ﹺﺓ ﺍﻷﹸ ﹶ‬
‫ﻭﱃ ﺇﹺ ﹶﺫﺍ ﹶﱂ ﹾ ﺗ ﹾﹶﺴﺘﹶﺢﹺ ﹶﻓ ﹾ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬

‫‪.e‬‬
‫ﻫﻮ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻋﻘﺒﺔ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻣﻌﺮﻭﻑ ﺑﺎﺳﻤﻪ ﻭﻛﻨﻴﺘﻪ‪،‬‬
‫ﻭﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑﻌﲔ )‪٤٠‬ﻫـ(‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﱠﺎﺱ«‪ :‬ﻣﺎ ﹶﺑ ﹶﻠﻐ ﹸﹶﻬﻢ ﻭﺍﻧﺘﴩ ﻓﻴﻬﻢ ﻭﺟﺮ￯ ﻋﲆ ﺃﻟﺴﻨﺘﻬﻢ‪.‬‬ ‫»ﳑﱠﺎ ﹶﺃ ﹾﺩ ﹶﺭ ﹶﻙ ﺍﻟﻨ ﹶ‬
‫ﹺ‬
‫‪ar‬‬
‫ﻭﱃ«‪ :‬ﹺﻣ ﹾﻦ ﹺﺣﻜﹶﻢ ﻭﴍﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﳑﺎ ﺍﺗﻔﻘﻮﺍ‬ ‫»ﻣ ﹾﻦ ﻛﹶﻼ ﹺﻡ ﺍﻟﻨﱡ ﹸﺒ ﱠﻮ ﹺﺓ ﺍﻷﹸ ﹶ‬ ‫ﹺ‬
‫ﻋﻠﻴﻪ ﻭﺩﻋﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﱂ ﹸﻳﻨ ﹶﹾﺴﺦ ﻭﱂ ﹸﻳ ﹶﺒﺪﱠ ﻝ ﻟﻠﻌﻠﻢ ﺑﺼﻮﺍﺑﻪ ﻭﺍﺗﻔﺎﻕ ﺍﻟﻌﻘﻮﻝ ﻋﲆ ﺣﺴﻨﻪ؛‬
‫ﻓﺎﻷﻭﻟﻮﻥ ﻭﺍﻵﺧﺮﻭﻥ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﲆ ﻣﻨﻬﺎﺝ ﻭﺍﺣﺪ ﰲ ﺍﺳﺘﺤﺴﺎﻧﻪ‪.‬‬
‫»ﺇﹺ ﹶﺫﺍ ﹶﱂ ﺗﹶﺴﺘﹶﺢﹺ «‪ :‬ﺍﳊﻴﺎﺀ‪ :‬ﺻﻔ ﹲﺔ ﰲ ﺍﻟﻨﻔﺲ ﲢﻤﻞ ﺻﺎﺣﺒﻬﺎ ﻋﲆ ﻓﹺﻌ ﹺﻞ ﻣﺎ ﹸﳛﻤﺪ‪ ،‬ﻭﺗ ﹺ‬
‫ﹶﺮﻙ‬ ‫ﹾﹶ ﹶ‬ ‫ﹾ‬ ‫ﹾ ﹾ‬
‫ﻣﺎ ﹸﻳ ﹶﺬ ﱡﻡ ﻋﻠﻴﻪ ﻭ ﹸﻳ ﹶﻌﺎﺏ ﺑﻪ‪ ،‬ﺃﻱ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻨﺪﻙ ﹲ‬
‫‪h‬‬
‫ﺣﻴﺎﺀ ﻳﻤﻨﻌﻚ ﻣﻦ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﹾﺖ«‪ :‬ﺍﻷﻣﺮ ﻫﻨﺎ ﻋﲆ ﻏﲑ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ ﺇﱃ ﻣﻌﻨﻰ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫ﺎﺻﻨ ﹾﹶﻊ ﹶﻣﺎ ﹺﺷﺌ ﹶ‬
‫» ﹶﻓ ﹾ‬
‫‪az‬‬

‫ﺃﻱ‪ :‬ﺍﺻﻨﻊ ﻣﺎ ﺷﺌﺖ ﳑﺎ ﺗﺄﻣﺮﻙ ﺑﻪ ﻧﻔﺴﻚ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻓﺈﻧﻚ ﺳ ﹸﺘ ﹶﻌﺎ ﹶﻗﺐ ﻋﻠﻴﻪ ﻣﺜﻞ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ RQ P O‬ﱸ ‪.‬‬
‫)‪(١‬‬

‫ﺃﻭ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﻤﻌﻨﻰ ﺍﳋﱪ ﺃﻱ‪ :‬ﺻﻨﻌﺖ ﻣﺎ ﺷﺌﺖ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺔ‪.٤٠ :‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٧٠‬‬
‫‪X‬‬
 ‫ﻓﻌﻼ ﻭﱂ ﻳﻜﻦ ﳑﺎ‬ ‫ﳛ ﹶﻤﻞ ﺍﻷﻣﺮ ﻋﲆ ﻣﻌﻨﺎﻩ ﻭﻳﻜﻮﻥ ﻟﻺﺑﺎﺣﺔ‪ ،‬ﻭﺍﳌﻌﻨﻰ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﹰ‬ ‫ﻭﻗﺪ ﹸ ﹾ‬
‫ﹸﻳ ﹾﺴﺘ ﹾﹶﺤ ﹶﻴﺎ ﻣﻦ ﻓﻌﻠﻪ ﴍ ﹰﻋﺎ ﻓﺎﻓﻌﻞ ﻣﺎ ﺷﺌﺖ ﻭﻻ ﺗﺴﺘﺢ ﻣﻨﻪ ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﺎﺏ ﻋﻠﻴﻚ ﹸﻋ ﹾﺮ ﹰﻓﺎ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬

‫‪g‬‬
‫ﻴﻲ ﻳﺘﺒﻊ ﺍﻟﴩﻉ ﻓﻼ ﳜﺎﻟﻔﻪ ﺣﺘﻰ ﻟﻮ ﺧﺎﻟﻒ ﺍﻟﻌﺮﻑ‪.‬‬
‫‪١‬ـ ﺍﳌﺴﻠﻢ ﹶﺣ ﱞ‬
‫‪٢‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪.e‬‬
‫ﻴﻲ ﻳﺘﺒﻊ ﺍﻟﴩﻉ ﻓﻼ ﳜﺎﻟﻔﻪ ﺣﺘﻰ ﻟﻮ ﺧﺎﻟﻒ ﺍﻟﻌﺮﻑ‪:‬‬
‫‪١‬ـ ﺍﳌﺴﻠﻢ ﹶﺣ ﱞ‬
‫ـ ﳛﻤﻞ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ ﻋﲆ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﺢ ﻣﻦ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ ﺍﻟﺬﻱ ﹶﻳ ﹾﺴﺘ ﹾﹶﺤﻴﹺﻲ ﻣﻨﻪ ﺍﻟﻨﺎﺱ ﻓﺎﺻﻨﻊ ﻣﺎ ﺷﺌﺖ‬
‫ﻓﻼ ﺭﺍﺩﻉ ﻟﻚ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺍﻟﺘﻮﺑﻴﺦ‪.‬‬
‫‪ar‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺗﻔﻌﻠﻪ ﳑﺎ ﻻ ﹸﻳ ﹾﺴﺘ ﹾﹶﺤ ﹶﻴﺎ ﻣﻨﻪ ﰲ ﺍﻟﴩﻉ ﻭﻻ ﹸﻳﻨ ﹺﹾﻘ ﹸﺺ ﺍ ﹸﳌ ﹸﺮﻭﺀﺓ ﻓﻼ‬
‫ﹶﺣ ﹶﺮ ﹶﺝ ﻋﻠﻴﻚ‪.‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﳑﺎ ﻳﻨﺒﻐﻲ ﺍﳊﺮﺹ‬ ‫ﻭﺑﺪﺃ ﺍﳊﺪﻳﺚ ﺑﹺ ﹺﺬﻛﹾﺮ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻭﱃ ﻟﻠﺘﻨﺒﻴﻪ ﻋﲆ ﹼ‬
‫ﻋﻠﻴﻪ ﻭﺍﻻﻫﺘﲈﻡ ﺑﻪ‪.‬‬
‫‪٢‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪h‬‬
‫ﺇﻥ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﴍﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫‪١‬ـ ﹼ‬
‫ﺇﻥ ﺍﳊﻴﺎﺀ ﺃﻣﺮ ﺟﺎﻣﻊ ﳌﺤﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻭﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻹﻳﲈﻥ‪.‬‬
‫‪٢‬ـ ﹼ‬
‫‪az‬‬

‫‪٣‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﻮﻋﻴﺪ ﻋﲆ ﻗﻠﺔ ﺍﳊﻴﺎﺀ‪.‬‬

‫ﺎﺏ ﻋﻠﻴﻪ ﹸﻋ ﹾﺮ ﹰﻓﺎ‪.‬‬ ‫‪٤‬ـ ﹶﻣ ﹾﻦ ﹶﻓ ﹶﻌ ﹶﻞ ﻣﺎ ﻻ ﻳﺴﺘﺤﻴﺎ ﻣﻨﻪ ﴍ ﹰﻋﺎ ﱂ ﹶﻳ ﹸ ﹼ‬
‫ﴬﻩ ﺃﻥ ﹸﻳ ﹶﻌ ﹶ‬
‫***‬

‫‪‬‬ ‫‪٧١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﺍﳊﻴﺎﺀ ـ ﹺﻣ ﹾﻦ ﻛﹶﻼ ﹺﻡ ﺍﻟﻨﱡ ﹸﺒ ﱠﻮ ﹺﺓ ﺍﻷﹸ ﹶ‬

‫‪g‬‬
‫ﻭﱃ(‪.‬‬
‫ﺎﺻﻨ ﹾﹶﻊ ﹶﻣﺎ ﹺﺷﺌ ﹶ‬
‫ﹾﺖ«؟ ﻭﻋﻼﻡ ﳛﻤﻞ ﻣﻌﻨﻰ‬ ‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ ﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ ﷺ‪ » :‬ﹶﻓ ﹾ‬
‫ﺍﳊﺪﻳﺚ؟‬

‫‪.e‬‬ ‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٧٢‬‬
‫‪X‬‬
 ‫\‪Öç¡;ÍÄ]¢\;nÁÅ¢‬‬
‫˛‬
‫‪CƒÑá’\Â;ãÖł ∆’\;g\ÊlD‬‬
‫»ﻣﺎ ﹺﻣ ﹾﻦ ﹸﻣ ﹾﺴﻠﹺ ﹴﻢ ﹶﻏ ﹶﺮ ﹶﺱ ﹶﻏ ﹾﺮ ﹰﺳﺎ‪ ،‬ﹶﻓ ﹶﺄﻛ ﹶﹶﻞ‬
‫ﹶﻋ ﹺﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪ :‬ﹶ‬ ‫ﻚ‬‫ﹶﺲ ﺑ ﹺﻦ ﻣﺎﻟﹺ ﹴ‬
‫ﹶﻋ ﹾﻦ ﹶﺃﻧ ﹺ ﹾ ﹶ‬

‫‪g‬‬
‫ﹶﺎﻥ ﹶﻟ ﹸﻪ ﺑﹺ ﹺﻪ ﹶﺻﺪﹶ ﹶﻗ ﹲﺔ«‪.‬‬ ‫ﹺﻣﻨﹾ ﹸﻪ ﺇﹺﻧ ﹶﹾﺴ ﹲ‬
‫ﺎﻥ ﹶﺃ ﹾﻭ ﹶﺩﺍ ﱠﺑ ﹲﺔ‪ ،‬ﺇﹺ ﱠﻻ ﻛ ﹶ‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﺃﻳﻀﺎ‪.‬‬

‫‪.e‬‬
‫ﺍﳉﻨﺲ؛ ﻓﺘﺪﺧﻞ ﺍﳌﺮﺃ ﹸﺓ ﺍﳌﺴﻠﻤ ﹸﺔ ﹰ‬
‫ﹸ‬ ‫»ﻣ ﹾﺴﻠﹺﻢ«‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﳌﺴﻠﻢ‬
‫ﹸ‬
‫» ﹶﻏ ﹶﺮ ﹶﺱ«‪ :‬ﹶﻏ ﹶﺮ ﹶﺱ ﱠ‬
‫ﺍﻟﺸ ﹶﺠ ﹶﺮ ﺃﻱ‪ :‬ﺃﺛﺒﺘﻪ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﹸ‬ ‫»ﺻﺪﹶ ﹶﻗ ﹲﺔ«‪ :‬ﹸﻳ ﹶﺮﺍﺩ ﲠﺎ‬
‫ﹶ‬
‫‪ar‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﹺ‬
‫ﺍﻟﻐﺮﺱ ﺃﻱ‪ :‬ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺨﻴﻞ‪.‬‬ ‫ﻏﲑ‬
‫»ﺃﻭ«‪ :‬ﻟﻠﺘﻨﻮﻳﻊ؛ ﻷﻥ ﺍﻟﺰ ﹾﱠﺭ ﹶﻉ ﺃﻱ‪ :‬ﺍﳊﺒﻮﺏ‪ ،‬ﹸ‬
‫ﺎﻥ ﹶﺃ ﹾﻭ ﹶﺩﺍ ﱠﺑ ﹲﺔ« ﻣﻦ ﻋﻄﻒ ﺍﻟﻌﺎﻡ ﻋﲆ ﺍﳋﺎﺹ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﱠ ﺍﺑﺔ ﻣﺎ ﱠ‬
‫ﺩﺏ ﻋﲆ‬ ‫»ﺇﹺﻧ ﹶﹾﺴ ﹲ‬
‫ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﻣﻦ ﻋﻄﻒ ﺍﳉﻨﺲ ﻋﲆ ﺍﳉﻨﺲ؛ ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﱠ ﺍﺑﺔ ﺍﳌﻌﺮﻭﻓﺔ‪.‬‬
‫‪h‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ‪:‬‬
‫ﻭﴎ ﹺﺫﻛﺮﻩ ﰲ ﺍﳊﺪﻳﺚ ﺩﻭﻥ ﻏﲑﻩ‪.‬‬
‫ﹺ‬
‫‪az‬‬

‫‪١‬ـ ﺑﺮﻛﺔ ﻋﻤﻞ ﺍﳌﺴﻠﻢ ﻭﺩﻭﺍﻡ ﺃﺟﺮﻩ‪ ،‬ﱡ‬

‫‪٢‬ـ ﺃﻓﻀﻞ ﺃﻋﲈﻝ ﺍﳌﺮﺀ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪‬‬ ‫‪٧٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪١‬ـ ﺑﺮﻛﺔ ﻋﻤﻞ ﺍﳌﺴﻠﻢ ﻭﺩﻭﺍﻡ ﺃﺟﺮﻩ‪ ،‬ﻭﱂ ﹸﺧﺺ ﺍﳌﺴﻠﻢ ﲠﺬﺍ ﺍﻟﺜﻮﺍﺏ ﺩﻭﻥ ﻏﲑﻩ؟‬
‫ﺃﻥ ﺍﳌﺴﻠﻢ ﻻ ﹶﻳﻐﹾﺮﺱ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﻟﻨﺨﻴﻞ‪ ،‬ﻭﺍﻷﺷﺠﺎﺭ‬ ‫ـ ﹸﻳﻔﻴﺪﹸ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﱠ‬
‫ﺇﻧﺴﺎﻥ‪ ،‬ﺃﻭ ﲠﻴﻤ ﹲﺔ‪ ،‬ﺃﻭ ﹶﻃ ﹾ ﹲﲑ ﱠﺇﻻ ﻛﺎﻥ‬
‫ﹲ‬ ‫ﺍﳌﺜﻤﺮﺓ‪ ،‬ﺃﻭ ﻳﺰﺭﻉ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳊﺒﻮﺏ ﻓﻴﺄﻛﻞ ﻣﻨﻪ ﺃﻱ‬
‫ﻟﻪ ﺃﺟﺮ ﺍﻟﺼﺪﻗﺔ ﻭﺛﻮﺍﲠﺎ ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺍﻷﺟﺮ ﻳﺴﺘﻤﺮ ﻣﺎ ﺩﺍﻡ ﺍﻟﻐﺮﺱ‬

‫‪g‬‬
‫ﹰ‬
‫ﻣﺄﻛﻮﻻ ﻣﻨﻪ‪ ،‬ﻭﻟﻮ ﻣﺎﺕ ﻏﺎﺭﺳﻪ‪ ،‬ﺃﻭ ﺍﻧﺘﻘﻞ ﻣﻠﻜﻪ ﻟﻐﲑﻩ‪.‬‬
‫ﺑﺎﻟﺬﻛ ﹺﹾﺮ؛ ﻷﻧﻪ ﻳﻨﻮﻱ ﻋﻨﺪ ﺍﻟﻐﺮﺱ ﻏﺎﻟ ﹰﺒﺎ ﺃﻥ ﹶﻳ ﹶﺘ ﹶﻘ ﱠﻮ￯ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﺍﳌﺴﻠﻢ ﱢ‬
‫ﹶ‬ ‫ﻭﺧ ﱠﺺ ﷺ‬‫ـ ﹶ‬

‫‪.e‬‬
‫ﳛ ﹸﺼ ﹸﻞ ﻟﻪ ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺑﺜﻤﺮﻩ ﻋﲆ ﻃﺎﻋﺔ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻭﻷﻥ ﺍﳌﺴﻠﻢ ﻫﻮ ﺍﻟﺬﻱ ﹶ ﹾ‬
‫‪٢‬ـ ﺃﻓﻀﻞ ﺃﻋﲈﻝ ﺍﳌﺮﺀ ﰲ ﺍﳊﻴﺎﺓ‪:‬‬
‫ﹸ‬
‫ﺃﻓﻀﻞ ﺍﳌﻜﺎﺳﺐ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻥ ﺍﻟﺰﺭﺍﻋﺔ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﲠﺬﺍ ﺍﳊﺪﻳﺚ ﻋﲆ ﹼ‬ ‫ﹼ‬
‫ﺍﺳﺘﺪﻝ ﹸ‬ ‫ـ‬
‫ﺃﻥ ﺫﻟﻚ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺣﺎﺟﺔ‬
‫ﺍﻟﻜﺴﺐ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﺠﺎﺭﺓ‪ .‬ﻭﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﹼ‬
‫‪ar‬‬
‫ﺍﻟﻨﺎﺱ ﻭﻇﺮﻭﻓﻬﻢ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﹸﻳ ﹾﺮ ﹺﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺍﳊﺚ ﻋﲆ ﻋﲈﺭﺓ ﺍﻷﺭﺽ‪.‬‬
‫‪٢‬ـ ﺍﻟﱰﻏﻴﺐ ﰲ ﺯﺭﻉ ﺍﳊﺒﻮﺏ‪ ،‬ﻭﻏﺮﺱ ﺍﻷﺷﺠﺎﺭ ﺍﳌﺜﻤﺮﺓ‪.‬‬
‫‪h‬‬
‫‪٣‬ـ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﺍﻟﺰﺭﺍﻋﺔ ﻣﻦ ﺃﻓﻀﻞ ﺍﳌﻜﺎﺳﺐ‪.‬‬
‫ﻴﺐ ﻋﲆ ﻣﺎ ﹶﻳ ﹾﺴﺘ ﹺﹶﻤﺮ ﹶﻧ ﹾﻔ ﹸﻌ ﹸﻪ ﺑﻌﺪ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﲈ‬‫ﹺ‬
‫‪٤‬ـ ﺑﻴﺎﻥ ﺳﻌﺔ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻧﱠﻪ ﹸﻳﺜ ﹸ‬
‫‪az‬‬

‫ﻴﺐ ﻋﻠﻴﻪ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﹺ‬

‫ﹸﻳﺜ ﹸ‬
‫ﺃﻥ ﻣﺎ ﹸﺃ ﹺﺧ ﹶﺬ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍ ﹾﻧﺘ ﹺﹸﻔ ﹶﻊ ﺑﻪ ﻓﻬﻮ ﺻﺪﻗﺔ ﻟﻪ‪.‬‬
‫‪٥‬ـ ﱠ‬
‫‪٦‬ـ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﲈﻋﻲ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺍﻹﻧﺴﺎﲏ ﰲ ﳐﺘﻠﻒ ﺍﻟﺼﻮﺭ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٧٤‬‬
‫‪X‬‬
 ‫‪٧‬ـ ﺩﻋﻮﺓ ﺇﱃ ﺑﺚ ﺭﻭﺡ ﺍﻟﺘﺴﺎﻣﺢ ﻭﻣﻌﺎﳉﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺒﴩﻳﺔ ﻣﻦ ﺍﻟﻐﻀﺐ‬
‫ﻭﺍﳋﺼﻮﻣﺎﺕ‪.‬‬

‫***‬

‫‪g‬‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ؟‪:‬‬

‫‪.e‬‬
‫)ﻣﺴﻠﻢ ـ ﹶﻏ ﹶﺮ ﹶﺱ ـ ﺻﺪﻗﺔ(‪.‬‬
‫ﺎﻥ ﹶﺃ ﹾﻭ ﹶﺩﺍ ﱠﺑ ﹲﺔ«؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ »ﺃﻭ« ﰲ ﻗﻮﻟﻪ ﷺ‪» :‬ﺇﹺﻧ ﹶﹾﺴ ﹲ‬
‫ﺍﳌﺴﻠﻢ ﺑﺎﻟﺬﻛﺮ؟ ﻭﻣﺎ ﺃﻓﻀﻞ ﺍﻋﲈﻝ ﺍﳌﺮﺀ ﰱ ﺍﳊﻴﺎﺓ؟‬
‫ﹸ‬ ‫ﺱ‪ :٣‬ﱂ ﹸﺧ ﱠﺺ‬
‫ﺱ‪ :٤‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫‪ar‬‬
‫ﺱ‪ :٥‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪h‬‬
‫‪az‬‬

‫‪‬‬‫‪٧٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\‪Öç¡;È›]m’\;nÁÅ¢‬‬
‫‪C€tÖ’\;√ŞÕ;ÏdÊŒ¡D‬‬
‫»ﻻ ﹶﻳﺪﹾ ﹸﺧ ﹸﻞ ﺍﻟـ ﹶﹾﺠ ﱠﻨ ﹶﺔ ﹶﻗﺎﻃﹺ ﹲﻊ«‪.‬‬
‫ﹶﻋ ﹺﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﷺ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ :‬ﹶ‬ ‫ﹶﻋ ﹾﻦ ﹸﺟ ﹶﺒ ﹾ ﹺﲑ ﹾﺑ ﹺﻦ ﹸﻣ ﹾﻄ ﹺﻌﻢﹴ‪،‬‬

‫‪g‬‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﻫﻮ ﹸﺟﺒﲑ ﺑﻦ ﹸﻣ ﹾﻄﻌﻢ ﺑﻦ ﻋﺪﻱ ﺍﻟﻘﺮﳾ‪ ،‬ﺻﺤﺎﰊ ﻋﺎﺭﻑ ﺑﺄﻧﺴﺎﺏ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺗﻮﰲ‬

‫‪.e‬‬
‫ﺳﻨﺔ ﺛﲈﻥ ﻭﲬﺴﲔ )‪٥٨‬ﻫـ(‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫» ﹶﻗﺎﻃﹺ ﹲﻊ«‪ :‬ﺃﻱ‪ :‬ﻗﺎﻃﻊ ﻟﻠﺮﺣﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻄﻌﻬﻢ ﺑﺎﳍﺠﺮ ﻭﺍﳌﻌﺎﺩﺍﺓ‪ ،‬ﻭﻳﻤﻨﻌﻬﻢ‬
‫ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﻌﻮﻧﺔ‪.‬‬
‫‪ar‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﻑ ﻣﻔﻌﻮﻝ » ﹶﻗﺎﻃﹺ ﹲﻊ« ﻳﺪﻝ ﻋﲆ ﻋﻤﻮﻣﻪ ﺃﻱ‪ :‬ﹶﻣ ﹾﻦ ﹶﻗ ﹶﻄ ﹶﻊ‬‫ﹶ»ﻻ ﹶﻳﺪﹾ ﹸﺧ ﹸﻞ ﺍﻟـ ﹶﹾﺠﻨﱠ ﹶﺔ ﹶﻗﺎﻃﹺ ﹲﻊ«‪ :‬ﹶﺣ ﹾﺬ ﹸ‬
‫ﻮﺻ ﹶﻞ‪ ،‬ﹶﻟﻜﹺ ﹾﻦ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪ » :‬ﹶﻗﺎﻃﹺ ﹸﻊ ﹶﺭ ﹺﺣﻢﹴ« ﹶﻓ ﹸﻴ ﹾﺤ ﹶﻤﻞ‬
‫ﲨﻴﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺃﻥ ﹸﻳ ﹶ‬
‫ﻋﲆ ﹶﻗﺎﻃﹺﻊ ﹺ‬
‫ﺎﺻﺔ‪.‬‬‫ﺍﻟﺮﺣ ﹺﻢ ﹶﺧ ﱠ‬ ‫ﱠ‬
‫‪h‬‬
‫»ﺍﳉﻨﺔ« ﺩﺍﺭ ﺍﻟﻨﻌﻴﻢ ﰲ ﺍﻵﺧﺮﺓ ﺃﻋﺪﻫﺎ ﺍﷲ ﻟﻠﻄﺎﺋﻌﲔ ﻣﻦ ﻋﺒﺎﺩﻩ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪az‬‬

‫ﺍﻟﺮ ﹺﺣﻢ ﻭﻋﺪﻡ ﻭﺻﻠﻬﺎ‪ ،‬ﻭﻛﻴﻒ ﹸﳛﺮﻡ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ؟‬

‫‪١‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻗﻄﻴﻌﺔ ﱠ‬
‫ﺑﺎﻟﺮ ﹺﺣﻢ ﻭﺑﻢ ﻳﺘﺤﻘﻖ ﻭﺻﻠﻬﺎ ﺃﻭ ﻗﻄﻴﻌﺘﻬﺎ؟‬
‫‪٢‬ـ ﺍﳌﻘﺼﻮﺩ ﱠ‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٧٦‬‬
‫‪X‬‬
 ‫ﺍﻟﺮ ﹺﺣﻢ ﻭﻋﺪﻡ ﻭﺻﻠﻬﺎ‪ ،‬ﻭﻛﻴﻒ ﹸﳛﺮﻡ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ؟‬ ‫‪١‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻗﻄﻴﻌﺔ ﱠ‬
‫ﻭﳛ ﹶﻤ ﹸﻞ ﻣﻌﻨﻰ‬
‫ـ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻭﻋﻴﺪ ﺷﺪﻳﺪ‪ ،‬ﻭﺯﺟﺮ ﻭﲣﻮﻳﻒ ﳌﻦ ﻳﻘﻄﻊ ﺭﲪﻪ‪ ،‬ﹸ ﹾ‬
‫ﺍﳊﺪﻳﺚ ﻋﲆ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﹸﳛﻤﻞ ﻋﲆ ﺍ ﹸﳌﺴﺘ ﹺ‬
‫ﹶﺤ ﱢﻞ ﻟﻘﻄﻊ ﺍﻟﺮﺣﻢ ﺑﻼ ﺳﺒﺐ‪ ،‬ﻭﻻ ﹸﺷ ﹾﺒ ﹶﻬﺔ ﻣﻊ ﻋﻠﻤﻪ‬ ‫ﹾ‬ ‫ﹾﹶ‬

‫‪g‬‬
‫ﺑﺘﺤﺮﻳﻤﻬﺎ‪.‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺃﻧﻪ ﻻ ﹶﻳﺪﹾ ﹸﺧﻞ ﺍﳉﻨﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﹶﻳﺪﹾ ﹸﺧﻠﻬﺎ ﺍﻟﻮﺍﺻﻞ ﺭﲪﻪ‪.‬‬
‫ﺑﺎﻟﺮ ﹺﺣﻢ ﻭﺑﻢ ﻳﺘﺤﻘﻖ ﻭﺻﻠﻬﺎ ﺃﻭ ﻗﻄﻴﻌﺘﻬﺎ؟‬ ‫‪٢‬ـ ﺍﳌﻘﺼﻮﺩ ﱠ‬

‫‪.e‬‬
‫ﻛﺜﲑﺓ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﰲ‬ ‫ﹴ‬ ‫ﹶ‬
‫ﻭﺃﺣﺎﺩﻳﺚ‬ ‫ﺍﳊﺚ ﻋﲆ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﰲ ﹴ‬
‫ﺁﻳﺎﺕ‬ ‫ﱡ‬ ‫ـ ﻭﺭﺩ‬
‫ﳛ ﹸﺮ ﹸﻡ ﺍﻟﻨﻜﺎﺡ ﺑﻴﻨﻬﲈ ﺑﺤﻴﺚ ﻟﻮ ﻛﺎﻥ‬ ‫ﺗﻌﺮﻳﻒ ﺍﻟﺮﺣﻢ ﺍﻟﺘﻲ ﲡﺐ ﺻﻠﺘﻬﺎ ﻓﻘﻴﻞ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﹶ ﹾ‬
‫ﺃﺣﺪﳘﺎ ﹶﺫﻛ ﹰﹶﺮﺍ ﹶﺣ ﹸﺮ ﹶﻡ ﻋﲆ ﺍﻵﺧﺮ‪.‬‬
‫ﻼ ﺑﻤﲑﺍﺙ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻵﺧﺮ ﻗﺮﺍﺑﺔ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻦ ﻛﺎﻥ ﻣﺘﺼ ﹰ‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻳﺮﺛﻪ ﺃﻭﻻ‪.‬‬
‫‪ar‬‬
‫ﹺ‬ ‫ﹶﺎﺻﺢﹺ ‪ ،‬ﻭﺍﻟ ﹶﻌﺪﹾ ﹺﻝ‬ ‫ـ ﹶﹾ‬
‫ﻭﺍﻹﻧﺼﺎﻑ‪،‬‬ ‫ﺍﺣﻢﹺ‪ ،‬ﻭﺍﻟﺘﱠﻮﺍ ﱢﺩ‪ ،‬ﻭﺍﻟ ﱠﺘﻨ ﹸ‬ ‫ﻭﲢ ﹸﺼ ﹸﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﱠ ﹶ‬
‫ﺑﺎﻟﱰ ﹸ‬
‫ﻭﺍﻹﻧﻔﺎﻕ ﻋﲆ ﺍﻟﻘﺮﻳﺐ‪ ،‬ﹶﻭ ﹶﺗ ﹶﻔ ﱡﻘ ﹺﺪ ﺣﺎﻟﻪ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ‪ :‬ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻪ‪ ،‬ﻭﺩﻓﻊ ﺍﻷﺫ￯ ﻋﻨﻪ‬ ‫ﹺ‬
‫ﺑﺤﺴﺐ ﺍﻟﻄﺎﻗﺔ‪ ،‬ﻭﺃﺩﻧﻰ ﺩﺭﺟﺎﺕ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺗﺮﻙ ﺍﳍﺠﺮ‪ ،‬ﻭﺻﻠﺘﻬﺎ ﺑﺎﻟﻜﻼﻡ ﻭﻟﻮ‬
‫ﺑﺎﻟﺴﻼﻡ‪.‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﱰ ﹺﻙ‬ ‫ﹺ‬ ‫ﹶﹾ‬
‫ﻭﲢ ﹸﺼ ﹸﻞ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﺑ ﹶ ﹾ‬
‫‪h‬‬
‫ﻭﺍﳌﻌﺎﺩﺍﺓ‪،‬‬ ‫ﻭﺍﻹﺳﺎﺀﺓ‪،‬‬ ‫ﻭﺍﳍﺠﺮ‪،‬‬ ‫ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪az‬‬

‫‪١‬ـ ﺍﻟﻮﻋﻴﺪﹸ ﺍﻟﺸﺪﻳﺪﹸ ﳌﻦ ﻗﻄﻊ ﺭﲪﻪ‪.‬‬

‫‪٢‬ـ ﻭﺟﻮﺏ ﹺ‬
‫ﺻﻠﺔ ﺍﻟﺮﺣﻢ‪.‬‬ ‫ﹸ‬
‫ﹺ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬ ‫‪٣‬ـ ﻗﻄﻴﻌ ﹸﺔ ﺍﻟﺮﺣﻢ ﻣﻦ‬
‫***‬

‫‪‬‬ ‫‪٧٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﺑﲔ ﻣﻌﻨﻰ ﻛﻠﻤﺔ )ﻗﺎﻃﻊ(‪.‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﻣﻔﻌﻮﻝ )ﻗﺎﻃﻊ(؟ ﻭﻣﺎ ﴎ ﺣﺬﻓﻪ؟‬

‫‪g‬‬
‫ﹺ‬ ‫ﺱ‪ :٣‬ﻣـﺎ ﺍﳌـﺮﺍﺩ ﺑﻘﻮﻟـﻪ ﷺ‪ :‬ﹶ‬
‫»ﻻ ﹶﻳﺪﹾ ﹸﺧ ﹸ‬
‫ﹾـﺠﻨﱠ ﹶﺔ ﹶﻗﺎﻃ ﹲ‬
‫ـﻊ«؟ ﻭﻋـﻼﻡ ﳛﻤـﻞ‬ ‫ـﻞ ﺍﻟـ ﹶ‬
‫ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ؟‬

‫‪.e‬‬
‫ﺱ‪ :٤‬ﺑﻢ ﲢﺼﻞ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻭﻗﻄﻴﻌﺘﻬﺎ؟‬
‫ﺱ‪ :٥‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٦‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٧٨‬‬
‫‪X‬‬
 ‫\‪Öç¡;n’]m’\;nÁÅ¢‬‬
‫‪C‡]¥¸\;k]Ÿ˜¡;flŸD‬‬
‫ﲔ ﹺﰲ‬ ‫ﹺﹺ‬ ‫ﻋﻦ ﺍﻟ ﱡﻨ ﹾﻌ ﹶﲈ ﹺﻥ ﹾﺑ ﹺﻦ ﹶﺑ ﹺﺸ ﹴﲑ‪،‬‬
‫ﻮﻝ ﺍﷲ ﷺ‪» :‬ﺗ ﹶﹶﺮ￯ ﹸ‬
‫ﺍﻟـﻤ ﹾﺆﻣﻨ ﹶ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻗ ﹶﺎﻝ ﹶﺭ ﹸﺳ ﹸ‬

‫‪g‬‬
‫ﺗ ﹶﹶﺮ ﹸﺍﲪﹺ ﹺﻬ ﹾﻢ ﹶﻭﺗ ﹶﹶﻮﺍ ﱢﺩ ﹺﻫ ﹾﻢ‪ ،‬ﹶﻭ ﹶﺗ ﹶﻌﺎ ﹸﻃ ﹺﻔ ﹺﻬ ﹾﻢ‪ ،‬ﻛ ﹶﹶﻤ ﹶﺜ ﹺﻞ ﺍﻟـ ﹶﹾﺠ ﹶﺴ ﹺﺪ‪ ،‬ﺇﹺ ﹶﺫﺍ ﹾﺍﺷ ﹶﺘﻜﹶﻰ ﹸﻋ ﹾﻀ ﹰﻮﺍ ﺗﹶﺪﹶ ﺍ ﹶﻋﻰ ﹶﻟ ﹸﻪ ﹶﺳﺎﺋﹺ ﹸﺮ‬
‫ﺎﻟﺴ ﹶﻬ ﹺﺮ ﹶﻭﺍﻟـ ﹸﹾﺤ ﱠﻤﻰ«‪.‬‬ ‫ﹺﹺ‬
‫ﹶﺟ ﹶﺴﺪﻩ ﺑﹺ ﱠ‬

‫‪.e‬‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﺍﻟﻨﻌﲈﻥ ﺑﻦ ﺑﺸﲑ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳋﺰﺭﺟﻲ‪ ،‬ﻟﻪ‬
‫ﻭﻷﺑﻮﻳﻪ ﺻﺤﺒﺔ‪ .‬ﻭﱄ ﲪﺺ ﻟﻴﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺛﻢ ﻭﱄ ﺇﻣﺮﺓ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻮﻟﻮﺩ‬
‫ﻓﺼﻴﺤﺎ‪ ،‬ﹶﻭ ﹺ ﹶﱄ ﺍﻟﻜﻮﻓ ﹶﺔ‪ ،‬ﻭﺩﻣﺸﻖ‪ ،‬ﺛﻢ‬
‫ﹰ‬ ‫ﻟﻸﻧﺼﺎﺭ ﺑﻌﺪ ﺍﳍﺠﺮﺓ‪ .‬ﻟﻪ ‪ ١٢٤‬ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺑﺤﻤﺺ ﺳﻨﺔ ‪ ٦٥‬ﻫـ‪ ،‬ﻋﺎﺵ )‪ (٦٤‬ﺳﻨﺔ‪.‬‬ ‫ﹸﻗﺘﹺﻞ ﹺ‬
‫‪ar‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﺑﻌﻀﺎ ﺑﺄﺧﻮﺓ ﺍﻹﺳﻼﻡ‬ ‫ﻌﻀﻬﻢ ﹰ‬ ‫»ﺗ ﹶﹶﺮ ﹸﺍﲪﹺ ﹺﻬ ﹾﻢ«‪ :‬ﻣﻦ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﺑﺄﻥ ﻳﺮﺣﻢ ﹶﺑ ﹸ‬
‫ﳾﺀ ﺁﺧﺮ‪.‬‬ ‫ﻻ ﺑﺴﺒﺐ ﹴ‬

‫»ﻭﺗ ﹶﹶﻮﺍ ﱢﺩ ﹺﻫ ﹾﻢ«‪ :‬ﻣﻦ ﺍﳌﻮﺩﺓ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﺗﻮﺍﺻﻠﻬﻢ ﺍﳉﺎﻟﺐ ﺍﳌﺤﺒﺔ ﻛﺎﻟﺘﺰﺍﻭﺭ ﻭﺍﻟﺘﻬﺎﺩﻱ‪.‬‬ ‫ﹶ‬
‫»ﻭ ﹶﺗ ﹶﻌﺎ ﹸﻃ ﹺﻔ ﹺﻬ ﹾﻢ«‪ :‬ﻣﻦ ﺍﻟﻌﻄﻒ‪ ،‬ﻭ ﹸﻳ ﹶﺮﺍ ﹸﺩ ﺑﻪ ﺇﻋﺎﻧﺔ ﺑﻌﻀﻬﻢ ﹰ‬
‫‪h‬‬
‫ﺑﻌﻀﺎ‪.‬‬ ‫ﹶ‬
‫ﺑﻌﻀﺎ ﺇﱃ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻷﱂ‪.‬‬‫»ﺗﹶﺪﹶ ﺍ ﹶﻋﻰ ﹶﻟ ﹸﻪ ﹶﺳﺎﺋﹺ ﹸﺮ ﹶﺟ ﹶﺴ ﹺﺪ ﹺﻩ«‪ :‬ﺃﻱ ﺩﻋﺎ ﺑﻘﻴﺔ ﺍﻷﻋﻀﺎﺀ ﹰ‬
‫ﺎﻟﺴ ﹶﻬ ﹺﺮ( ﺃﻱ‪ :‬ﺍﻷﺭﻕ ﻭﻋﺪﻡ ﺍﻟﻨﻮﻡ؛ ﻷﻥ ﺍﻷﱂ ﻳﻤﻨﻊ ﺍﻟﻨﻮﻡ‪.‬‬ ‫)ﺑﹺ ﱠ‬
‫‪az‬‬

‫)ﻭ ﹸ‬
‫ﺍﳊ ﱠﻤﻰ( ﻫﻲ ﺍﳊﺮﺍﺭﺓ ﺍﳌﺮﺗﻔﻌﺔ ﺍﻟﺘﻲ ﺗﴬ ﺑﺎﻟﺒﺪﻥ‪.‬‬ ‫ﹶ‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫»ﺗﹶﻮﺍﺩ ﹺﻫﻢ«‪ :‬ﺃﺻﻠﻪ ﺑﺪﺍﻟﲔ ﹸﺃ ﹺ‬
‫ﺩﻏﻤﺖ ﺍﻷﻭﱃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪) ،‬ﻭﺍﻟﺘﻮﺍﺩﺩ( ﺗﻔﺎﻋﻞ ﻣﻦ ﺍﳌﻮﺩﺓ‬ ‫ﹶ ﱢ ﹾ‬
‫ﺑﺼﻠﺔ ﻛ ﱟﹸﻞ ﻣﻨﻬﻢ ﺍﻵﺧﺮ‪.‬‬
‫‪‬‬ ‫‪٧٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﺍﳉ ﹶﺴ ﹺﺪ«‪ :‬ﺗﺸﺒﻴﻪ ﲤﺜﻴﲇ‪ ،‬ﻭﻫﻮ ﺗﺸﺒﻴﻪ ﻫﻴﺌﺔ ﲠﻴﺌﺔ‪ ،‬ﺣﻴﺚ ﹸﺷ ﱢﺒ ﹶﻬﺖ ﺍﳍﻴﺌﺔ‬
‫»ﻛ ﹶﹶﻤ ﹶﺜ ﹺﻞ ﹶ‬
‫ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺗﺮﺍﺑﻂ ﺃﻓﺮﺍﺩ ﺍﳌﺆﻣﻨﲔ ﲠﻴﺌﺔ ﺍﳉﺴﺪ ﻭﺃﻋﻀﺎﺋﻪ‪ ،‬ﻭﺍﺭﺗﺒﺎﻁ ﻛﻞ ﻋﻀﻮ‬
‫ﻛﻞ ﺑﺎﻵﺧﺮ‪ ،‬ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ‬ ‫ﺑﺎﻵﺧﺮ ﺑﺠﺎﻣﻊ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺠﻤﻮﻉ ﻟﻠﻔﺮﺩ‪ ،‬ﻭﺗﺄﺛﺮ ﱟ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﻫﻮ ﺍﻟﺘﻨﺒﻴﻪ ﻋﲆ ﻋﻈﻢ ﻧﺘﻴﺠﺔ ﺍﻟﱰﺍﺣﻢ‪ ،‬ﻭﺍﻟﺘﻮﺍﺩ‪ ،‬ﻭﺍﻟﺘﻌﺎﻃﻒ‪ ،‬ﻭﺍﳊﺚ ﻋﲆ‬
‫ﺍﻻﲢﺎﺩ ﻭﺍﻟﺘﺂﻟﻒ‪.‬‬

‫‪g‬‬
‫»ﺍﺷ ﹶﺘﻜﹶﻰ« ﻳﻌﻮﺩ ﻋﲆ ﺍﻟﺸﺨﺺ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﳉﺴﺪ‬ ‫»ﺇﹺ ﹶﺫﺍ ﹾﺍﺷ ﹶﺘﻜﹶﻰ ﹸﻋ ﹾﻀ ﹰﻮﺍ«‪ :‬ﻓﺎﻋﻞ ﹾ‬
‫ﺍﳌﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻛﻤﺜﻞ ﺃﻋﻀﺎﺀ ﺟﺴﺪ ﺷﺨﺺ ﻭﺍﺣﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻫﺬﺍ ﺍﻟﺸﺨﺺ‬

‫‪.e‬‬
‫ﻋﻀﻮﺍ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺃﻋﻀﺎﺀ ﺟﺴﺪﻩ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺿﻤﲑ ﹾ‬
‫»ﺍﺷ ﹶﺘﻜﹶﻰ« ﻋﺎﺋﺪﹰ ﺍ‬ ‫ﹰ‬
‫ﺇﱃ ﺍﳉﺴﺪ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪ar‬‬
‫‪١‬ـ ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﻣﻊ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺮﲪﺔ ﻛﺎﻟﺸﺠﺮﺓ ﺇﺫﺍ ﴐﺏ ﹸﻏﺼﻦ ﻣﻨﻬﺎ‬
‫ﺍﺿﻄﺮﺑﺖ ﹸﻛ ﱡﻠﻬﺎ‪.‬‬
‫‪٢‬ـ ﺑﻼﻏﺔ ﺍﻟﺮﺳﻮﻝ ﷺ ﰲ ﺍﺧﺘﻴﺎﺭ ﻛﻠﲈﺕ ﺍﳊﺪﻳﺚ ﻭﺗﺮﺗﻴﺒﻬﺎ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﴪ ﺍﳌﺆﻣﻦ ﻭﳛﺰﻧﻪ ﻭﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺫﻟﻚ‪.‬‬
‫‪٤‬ـ ﺍﻟﺘﻮﻓﻴـﻖ ﺑـﲔ ﺍﳊﺪﻳـﺚ ﻭﺑـﲔ ﻣـﺎ ﻧـﺮﺍﻩ ﰲ ﻭﺍﻗـﻊ ﺑﻌـﺾ ﺍﳌﺴـﻠﻤﲔ ﻣـﻦ‬
‫‪h‬‬
‫ﺗﻘﺎﻃﻊ ﻭﺗﺪﺍﺑﺮ‪.‬‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪١‬ـ ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﻣﻊ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺮﲪﺔ ﻛﺎﻟﺸﺠﺮﺓ ﺇﺫﺍ ﹸ ﹺ‬
‫‪az‬‬

‫ﴐ ﹶﺏ ﹸﻏﺼﻦ ﻣﻨﻬﺎ‬
‫ﺍﺿﻄﺮﺑﺖ ﹸﻛ ﱡﻠﻬﺎ‪:‬‬
‫ـ ﹶﻣ ﹶﺜ ﹸﻞ ﺍﳉﺴﺪ ﺍ ﹸﳌ ﹶﺸ ﱠﺒﻪ ﺑﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﹸ‬
‫ﺑﻌﻀ ﹸﻪ ﺍﺷﺘﻜﻰ ﻛ ﱡﻠ ﹸﻪ‪ ،‬ﻛﺎﻟﺸﺠﺮﺓ ﺇﺫﺍ‬
‫ﴐ ﹶﺏ ﻏﺼﻦ ﻣﻦ ﺃﻏﺼﺎﳖﺎ ﺍﻫﺘﺰﺕ ﺍﻷﻏﺼﺎﻥ ﻛﻠﻬﺎ ﺑﺎﻟﺘﺤﺮﻙ ﻭﺍﻻﺿﻄﺮﺍﺏ‪.‬‬ ‫ﹸ ﹺ‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٨٠‬‬
‫‪X‬‬
 ‫‪٢‬ـ ﺑﻼﻏﺔ ﺍﻟﺮﺳﻮﻝ ﷺ ﰲ ﺍﺧﺘﻴﺎﺭ ﻛﻠﲈﺕ ﺍﳊﺪﻳﺚ ﻭﺗﺮﺗﻴﺒﻬﺎ‪:‬‬
‫»ﺍﻟﱰﺍﺣﻢﹺ«‪ ،‬ﺛﻢ »ﺍﻟﺘﱠﻮﺍﺩ«‪ ،‬ﹸﺛﻢ »ﺍﻟ ﱠﺘﻌﺎ ﹸﻃ ﹺ‬
‫ﻒ«‬ ‫ﹶ‬ ‫ﱢ ﱠ‬ ‫ﱠ‬ ‫ـ ﻣﻦ ﺑﻼﻏﺔ ﺍﻟﺮﺳﻮﻝ ﷺ ﺍﺧﺘﻴﺎﺭ ﻟﻔﻆ ﱠ ﹶ ﹸ‬
‫ﺍﺣ ﹸﻢ ﻏﺎﻟ ﹰﺒﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻋﲆ ﻟﻸﺩﻧﻰ‪ ،‬ﻭﺍﻟﺘ ﹶﱠﻮﺍ ﱡﺩ‬ ‫ﻭﺗﺮﺗﻴﺒﻬﺎ ﻋﲆ ﺍﻟﻨ ﹶﱠﺴﻖ ﺍﳌﺬﻛﻮﺭ؛ ﹶﻓ ﱠ ﹶ‬
‫ﺎﻟﱰ ﹸ‬
‫ﻒ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻋﲆ ﻟﻸﺩﻧﻰ‪،‬‬ ‫ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺘﻘﺎﺭﺑﲔ ﰲ ﺍﳌﻜﺎﻧﺔ ﻏﺎﻟ ﹰﺒﺎ‪ ،‬ﻭﺍﻟ ﱠﺘ ﹶﻌﺎ ﹸﻃ ﹸ‬

‫‪g‬‬
‫ﻭﺑﺎﻟﻌﻜﺲ‪ ،‬ﻓﺎﻷﻭﺻﺎﻑ ﺍﻟﺜﻼﺛﺔ ﺗﺮﺑﻂ ﺑﲔ ﻃﻮﺍﺋﻒ ﺍﳌﺆﻣﻨﲔ ﲨﻴ ﹰﻌﺎ ﰲ ﺣﺎﻻﺕ ﺍﻟﺸﺪﺓ‬
‫ﻭﺍﻟﺮﺧﺎﺀ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﴪ ﺍﳌﺆﻣﻦ ﻭﳛﺰﻧﻪ ﻭﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺫﻟﻚ‪:‬‬
‫ﻭﳛﺰﻧﻪ ﻣﺎ ﹸﳛﺰﻧﻪ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ‬

‫‪.e‬‬ ‫ﴪ ﺃﺧﺎﻩ ﺍﳌﺆﻣﻦ‪ ،‬ﹸ‬

‫ﺍﺣ ﹴﺪ‪ ،‬ﺇﹺ ﹺﻥ ﹾﺍﺷ ﹶﺘﻜﹶﻰ ﹶﻋ ﹾﻴﻨﹸ ﹸﻪ‪ ،‬ﹾﺍﺷ ﹶﺘﻜﹶﻰ ﹸﻛ ﱡﻠ ﹸﻪ‪ ،‬ﹶﻭﺇﹺ ﹺﻥ‬
‫ﴪﻩ ﻣﺎ ﹶﻳ ﹸ ﱡ‬
‫ﺃﻥ ﺍﳌﺆﻣﻦ ﹶﻳ ﹸ ﱡ‬
‫ﻮﻥ ﻛﹶﺮﺟ ﹴﻞ ﻭ ﹺ‬ ‫ﹺ‬
‫ﹸ‬
‫ﺍﳊﺪﻳﺚ ﱠ‬ ‫ـ ﹸﻳ ﹺﻔﻴﺪﹸ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ‪» :‬ﺍﻟـ ﹸﹾﻤ ﹾﺴﻠ ﹸﻤ ﹶ ﹶ ﹸ ﹶ‬
‫ﹾﺍﺷ ﹶﺘﻜﹶﻰ ﹶﺭ ﹾﺃ ﹸﺳ ﹸﻪ‪ ،‬ﹾﺍﺷ ﹶﺘﻜﹶﻰ ﹸﻛ ﱡﻠ ﹸﻪ«‪ ،‬ﻓﻜﲈ ﹸﳛﹺ ﱡﺲ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺗﺄﱂ ﺑﻌﺾ ﺃﻋﻀﺎﺀ ﺟﺴﺪﻩ ﹼ‬
‫ﺑﺄﻥ‬
‫ﻛﻞ ﺟﺴﺪﻩ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﳌﺆﻣﻨﻮﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺰﻥ ﲨﻴﻌﻬﻢ ﺇﺫﺍ ﺃﺻﺎﺏ‬ ‫ﴪﻱ ﺇﱃ ﱢ‬ ‫ﺍﻷﱂ ﹶﻳ ﹾ ﹺ‬
‫‪ar‬‬
‫ﺃﺣﺪﻫﻢ ﻣﺼﻴﺒﺔ‪ ،‬ﻭﳞﺘﻤﻮﺍ ﺑﺈﺯﺍﻟﺘﻬﺎ ﻋﻨﻪ؛ ﻷﻥ ﺍﳌﺆﻣﻨﲔ ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫‪٤‬ـ ﺍﻟﺘﻮﻓﻴـﻖ ﺑـﲔ ﺍﳊﺪﻳـﺚ ﻭﺑـﲔ ﻣـﺎ ﻧـﺮﺍﻩ ﰲ ﻭﺍﻗـﻊ ﺑﻌـﺾ ﺍﳌﺴـﻠﻤﲔ ﻣـﻦ‬
‫ﻗﺎﻃﻊ ﻭﺗﺪﺍﺑﺮ‪:‬‬
‫ـ ﻗﺪ ﻳﻈﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﻦ‬
‫‪h‬‬
‫ﹶﺗ ﹶﻘﺎ ﹸﻃ ﹴﻊ ﻭﺗﹶﺪﹶ ﺍ ﹸﺑ ﹴﺮ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻟﻜﻦ ﻣﺮﺍﺩ ﺍﳊﺪﻳﺚ ﺑﻴﺎﻥ ﺍﳊﺎﻟﺔ ﺍﻟﺘﻲ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋﻠﻴﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ؛ ﻟﻴﺴﺘﺤﻘﻮﺍ ﻭﺻﻒ ﺍﻹﻳﲈﻥ؛ ﻷﻥ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻹﻳﲈﻥ ﺃﻥ ﹶﻳ ﹾﺸ ﹸﻌ ﹶﺮ‬
‫ﺍﳌﺆﻣﻦ ﺑﺎﻷﱂ ﺍﻟﺬﻱ ﹸﳛﹺ ﱡﺲ ﺑﻪ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻓﺈﺫﺍ ﹶﻓ ﹶﻘﺪﹶ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﹶﻓ ﹶﻘﺪﹶ ﻋﻼﻣﺔ ﻣﻦ‬
‫‪az‬‬

‫ﻋﻼﻣﺎﺕ ﺍﻹﻳﲈﻥ‪.‬‬
‫ﺍﳊ ﱠﻤﻰ؛ ﻷﻥ ﹸ‬
‫ﺍﳊ ﱠﻤﻰ ﻣﱰﺗﺒﺔ ﻋﲆ ﺍﻷﺭﻕ‪ ،‬ﻓﻬﻲ ﻧﺘﻴﺠﺔ‬ ‫ﺍﻟﺴ ﹶﻬﺮ ﻋﲆ ﹸ‬ ‫ﺍﻟﻨﺒﻲ ﷺ ﱠ‬
‫ـ ﻗﺪﱠ ﹶﻡ ﱡ‬
‫ﻟﻠﺘﻌﺐ ﻭﻣﺮﺽ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﺍ ﹾﻋﺘ ﱠﹶﻞ ﺑﺎﻷﺭﻕ ﻭﻋﺪﻡ ﺍﻟﻨﻮﻡ‪.‬‬

‫‪‬‬ ‫‪٨١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٥‬ـ ﻣﺎ ﹸﻳ ﹾﺮ ﹺﺷﺪﹸ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺗﻌﻈﻴﻢ ﺣﻘﻮﻕ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﻋﲆ ﺑﻌﺾ‪.‬‬
‫ﺑﻌﻀـﺎ ﺑﺄﺧـﻮﺓ‬
‫‪٢‬ـ ﺍﳊـﺚ ﻋـﲆ ﺍﻟﱰﺍﺣـﻢ ﺑـﲔ ﺍﳌﺆﻣﻨـﲔ ﻓﲑﺣـﻢ ﺑﻌﻀﻬـﻢ ﹰ‬
‫ﺍﻹﺳﻼﻡ ﻭﻧﺴﺒﻪ‪.‬‬

‫‪g‬‬
‫‪٣‬ـ ﺍﻟﱰﻏﻴﺐ ﻓﻴﲈ ﳚﻠﺐ ﺍﳌﻮﺩﺓ ﻭﺍﻷﻟﻔﺔ‪ ،‬ﻭ ﹸﻳ ﹶﻘ ﹼﻮﻱ ﺍﻟﺼﻼﺕ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﳌﺠﺘﻤﻊ‪.‬‬
‫‪٤‬ـ ﺍﳊـﺚ ﻋـﲆ ﺍﻟﺘﻌﺎﻃـﻒ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓـﻞ ﺑـﲔ ﺍﳌﺴـﻠﻤﲔ؛ ﻷﳖـﻢ ﺃﻣـﺔ ﻭﺍﺣـﺪﺓ‬

‫‪.e‬‬
‫ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫‪٥‬ـ ﺟﻮﺍﺯ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﴐﺏ ﺍﻷﻣﺜﺎﻝ؛ ﻟﺘﻘﺮﻳﺐ ﺍﳌﻌﺎﲏ ﺇﱃ ﺍﻷﻓﻬﺎﻡ‪.‬‬

‫***‬
‫‪ar‬‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻟﺴ ﹶﻬﺮ(‪.‬‬
‫)ﺗﺮﺍﲪﻬﻢ ـ ﺗﻮﺍﺩﻫﻢ ـ ﺗﻌﺎﻃﻔﻬﻢ ـ ﱠ‬
‫ﺍﳉ ﹶﺴ ﹺﺪ«؟‬
‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻗﻮﻟﻪ ﷺ‪» :‬ﻛ ﹶﹶﻤ ﹶﺜ ﹺﻞ ﹶ‬
‫‪h‬‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺱ‪ :٥‬ﻛﻴﻒ ﺗﻮﺿﺢ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺪﻳﺚ ﻭﺑﲔ ﻣﺎ ﺗﺮﺍﻩ ﰱ ﻭﺍﻗﻊ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‬
‫‪az‬‬

‫ﻣﻦ ﺗﻘﺎﻃﻊ ﻭﺗﺪﺍﺑﺮ؟ ﻭﺑﻢ ﺗﻮﺟﻪ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﻪ ﻟﻼﺗﺒﺎﻉ ﳍﺪ￯ ﻧﺒﻴﻬﻢ؟ ﻭﳌﺎﺫﺍ ﻗﺪﱠ ﻡ‬
‫ﺍﻟﻨﺒﻰ ﷺ ﺍﻟﺴﻬﺮ ﻋﲆ ﺍﳊﻤﻰ؟‬

‫***‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٨٢‬‬
‫‪X‬‬
 ‫\‪Öç¡;√d\Ö’\;nÁÅ¢‬‬
‫\’‪Ñ]°]d;ÏËêÊ‬‬
‫ـﺠ ﹺ‬
‫ﺎﺭ‪ ،‬ﹶﺣﺘﱠﻰ‬ ‫ﻮﺻﻴﻨﹺﻲ ﹺﺟ ﹾ ﹺﱪ ﹸ‬
‫ﻳﻞ ﺑﹺﺎ ﹾﻟ ﹶ‬
‫ﻋ ﹺﻦ ﺍﻟﻨﱠﺒﹺﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﻣﺎ ﺯ ﹶﹶﺍﻝ ﻳ ﹺ‬
‫ﹸ‬ ‫ﹶ‬ ‫ﱢ‬ ‫ﹶ‬ ‫ﹶﻋ ﹾﻦ ﹶﻋﺎﺋﹺ ﹶﺸ ﹶﺔ‪،‬‬

‫‪g‬‬
‫ﹾﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺳ ﹸﻴ ﹶﻮ ﱢﺭ ﹸﺛ ﹸﻪ«‪.‬‬
‫ﹶﻇﻨﹶﻨ ﹸ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬

‫‪.e‬‬
‫ﻫﻲ‪ :‬ﺃﻡ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺍﻟﺘﻴﻤﻴﺔ‪ ،‬ﺯﻭﺝ ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﺃﺷﻬﺮ‬
‫ﻧﺴﺎﺋﻪ ﻭﺃﺣﺒﻬﺎ ﻟﻘﻠﺒﻪ‪ ،‬ﺃﻡ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻛﺎﻧﺖ ﺻﺎﺣﺒﺔ ﻋﻠﻢ ﻭﻓﻘﻪ‪ ،‬ﻋﺎﳌﺔ ﺑﺎﻟﻄﺐ ﻭﺍﻟﺸﻌﺮ‪،‬‬
‫ﻋﺪﺩ ﺃﺣﺎﺩﻳﺜﻬﺎ )‪ (٢٢١٠‬ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﺗ ﹸﹸﻮ ﱢﻓﻴﺖ ﺳﻨﺔ ﺛﲈﻥ ﻭﲬﺴﲔ )‪٥٨‬ﻫـ(‪.‬‬
‫‪ar‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﻮﺻﻴﻨﹺﻲ«‪ :‬ﺃﻱ‪ :‬ﳛ ﱡﺜﻨﻲ ﻋﲆ ﺻﻠﺘﻪ ﻭﺇﻛﺮﺍﻣﻪ‪.‬‬ ‫»ﻳ ﹺ‬
‫ﹸ‬
‫»ﺑﹺﺎﻟـ ﹶﹾﺠ ﹺ‬
‫ﺎﺭ«‪ :‬ﻳﻄﻠﻖ ﻋﲆ ﺍ ﹸﳌﺠﺎﻭﺭ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻫﻮ ﺍﻷﻏﻠﺐ ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﹾـﺖ«‪ :‬ﹶﺣ ﹺﺴـﺒﺖ ﻭﺗﻮﻗﻌـﺖ ﻣـﻦ ﻛﺜـﺮﺓ ﻣـﺎ ﹶﺷـﺪﱠ ﹶﺩ ﰲ ﺣﻔـﻆ ﺣﻘﻮﻗـﻪ‪،‬‬‫» ﹶﻇﻨﹶﻨ ﹸ‬
‫‪h‬‬
‫ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ‪.‬‬
‫»ﺳ ﹸﻴ ﹶﻮ ﱢﺭ ﹸﺛ ﹸﻪ«‪ :‬ﺃﻱ ﻳﺄﺗﻴﻨﻲ ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﺑﺘﻮﺭﻳﺚ ﺍﳉﺎﺭ ﻣﻦ ﺟﺎﺭﻩ‪.‬‬
‫ﹶ‬
‫‪az‬‬

‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﹾﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺳ ﹸﻴ ﹶﻮ ﱢﺭ ﹸﺛ ﹸﻪ«‪ :‬ﺧﺮﺝ ﳐﺮﺝ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺷﺪﺓ ﺣﻔﻆ ﺣﻖ ﺍﳉﺎﺭ‪،‬‬
‫»ﺣﺘﱠﻰ ﹶﻇﻨﹶﻨ ﹸ‬
‫ﹶ‬
‫ﻭﺗﺄﻛﻴﺪ ﺍﻻﻋﺘﻨﺎﺀ ﺑﻪ‪.‬‬

‫‪‬‬ ‫‪٨٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳉﺎﺭ ﰲ ﺍﳊﺪﻳﺚ ﻭﻣﺮﺍﺗﺒﻪ‪.‬‬

‫‪g‬‬
‫‪٢‬ـ ﺑﻢ ﺗﺘﺤﻘﻖ ﺍﻟﻮﺻﻴﺔ ﺑﺎﳉﺎﺭ؟‬
‫‪٣‬ـ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﲈﺀ ﰲ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ‪» :‬ﺣﺘﻰ ﻇﻨﻨﺖ ﺃﻧﻪ ﺳﻴﻮﺭﺛﻪ«‪.‬‬
‫‪٤‬ـ ﺃﻗﺴﺎﻡ ﺍﳉﲑﺍﻥ ﻭﺣﻖ ﻛﻞ ﻣﻨﻬﻢ‪.‬‬

‫ﻭﺍﻟﻌﺪﻭ‪،‬‬
‫ﹶ‬
‫ﺩﺍﺭﺍ ﻭﺍﻷﺑﻌﺪﹶ ‪،‬‬
‫ﻭﺍﻟﺼﺪﻳﻖ‬
‫ﹶ‬
‫ﻭﺍﻷﻗﺮﺏ ﹰ‬
‫ﹶ‬ ‫‪.e‬‬
‫ﻭﺍﻟﻔﺎﺳﻖ‪،‬‬
‫ﹶ‬ ‫ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﻌﺎﺑﺪﹶ‬
‫ﻭﺍﻷﺟﻨﺒﻲ‪،‬‬
‫ﱠ‬ ‫ﻭﺍﻟﻘﺮﻳﺐ‬
‫ﹶ‬
‫ﹶ‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪١‬ـ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳉﺎﺭ ﰲ ﺍﳊﺪﻳﺚ ﻭﻣﺮﺍﺗﺒﻪ‪:‬‬
‫ﺍﳌﺴﻠﻢ‬
‫ﹶ‬
‫ﻭﺍﻟﻀ ﹶﺎﺭ‪،‬‬
‫ﺍﳉ ﹺ‬
‫ﺎﺭ‬
‫ﻭﺍﻟﻨﺎﻓﻊ ﱠ‬
‫ﹶ‬
‫ﺍﺳﻢ ﹶ‬
‫ـ ﻳﺸﻤﻞ ﹸ‬
‫ﻭﺍﻟﻐﺮﻳﺐ‪،‬‬
‫ﹶ‬ ‫ﻭﺍﳌﻘﻴﻢ‬
‫‪ar‬‬
‫ﻣﺴﻠﲈ ﻋﺎﺑﺪﹰ ﺍ ﻗﺮﻳ ﹰﺒﺎ‬
‫ﹰ‬ ‫ﺑﻌﻀ ﹶﻬﺎ ﺃﻋﲆ ﻣﻦ ﺑﻌﺾ؛ ﻓﺄﻋﻼﻫﺎ‪ :‬ﻣﻦ ﻛﺎﻥ‬ ‫ﻣﺮﺍﺗﺐ ﹸ‬‫ﹲ‬ ‫ﻭﻟﻠﺠﺎﺭ‬
‫ﺟﺎﺭ ﺣ ﱠﻘﻪ ﺑﺤﺴﺐ ﺣﺎﻟﻪ‪.‬‬ ‫ﺻﺪﻳ ﹰﻘﺎ ﻣﻘﻴﲈ ﻧﺎﻓ ﹰﻌﺎ ﻭﻫﻜﺬﺍ‪ ،‬ﻓ ﹸﻴ ﹾﻌ ﹶﻄﻰ ﻛﻞ ﹴ‬
‫ﹰ‬
‫‪٢‬ـ ﺑﻢ ﺗﺘﺤﻘﻖ ﺍﻟﻮﺻﻴﺔ ﺑﺎﳉﺎﺭ؟‬
‫ﺍﻣﺘﺜﺎﻝ ﺍﻟﻮﺻﻴﺔ ﺑﺎﳉﺎﺭ ﺑﺈﻳﺼﺎﻝ ﺍﻹﺣﺴﺎﻥ ﻭﺍﳌﻌﺮﻭﻑ ﺇﻟﻴﻪ ﺑﺤﺴﺐ‬ ‫ﹸ‬ ‫ﳛ ﹸﺼ ﹸﻞ‬
‫ـ ﹶﹾ‬
‫‪h‬‬
‫ﺍﻟﻄﺎﻗﺔ ﻛﺎﳍﺪﻳﺔ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻋﻨﺪ ﻟﻘﺎﺋﻪ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ‪ ،‬ﻭﻣﻮﺍﺳﺎﺗﻪ ﻋﻨﺪ‬
‫ﹶﻒ ﺃﺳﺒﺎﺏ ﺍﻷﺫ￯ ﻋﻨﻪ ﻋﲆ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻪ ﺣﺴ ﱠﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻌﻨﻮﻳﺔ‪،‬‬ ‫ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻛ ﱢ‬
‫ﻭﺑﺎﳉﻤﻠﺔ ﳛﺼﻞ ﺣﻘﻪ ﺑﺈﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻪ‪ ،‬ﻭﺩﻓﻊ ﺍﻷﺫ￯ ﻋﻨﻪ‪.‬‬
‫‪az‬‬

‫‪٣‬ـ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﲈﺀ ﰲ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ‪» :‬ﺣﺘﻰ ﻇﻨﻨﺖ ﺃﻧﻪ ﺳﻴﻮﺭﺛﻪ«‪:‬‬

‫ﹾﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺳ ﹸﻴ ﹶﻮ ﱢﺭ ﹸﺛ ﹸﻪ« ﻋﲆ ﻗﻮﻟﲔ‪:‬‬ ‫ـ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﰲ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﷺ‪ :‬ﹶ‬
‫»ﺣﺘﱠﻰ ﹶﻇﻨﹶﻨ ﹸ‬
‫ﳚ ﹶﻌ ﹸﻞ ﻟﻪ ﻣﺸﺎﺭﻛﺔ ﰲ ﺍﳌﺎﻝ ﺑﻔﺮﺽ ﺳﻬﻢ ﹸﻳ ﹾﻌ ﹶﻄﺎﻩ ﻣﻊ ﺍﻷﻗﺎﺭﺏ‪.‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﹸ ﹾ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٨٤‬‬
‫‪X‬‬
 ‫ﻭﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﹸﻳﻨﹶﺰ ﹶﱠﻝ ﻣﻨﺰﻟﺔ ﻣﻦ ﻳﺮﺙ ﰲ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻹﺣﺴﺎﻥ‪.‬‬
‫ﱢﻒ ﺍﻟﴩﺡ ـ ﻋﲆ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﺃﻇﻬﺮ؛‬ ‫ﺍﻟﴩﻗﺎﻭﻱ ـ ﹸﻣ ﹶﺼﻨ ﹸ‬
‫ﱡ‬ ‫ﻭﺍﻗﺘﴫ ﺍﻟﺸﻴﺦ‬
‫ﹾﺖ ﹶﺃ ﱠﻧ ﹸﻪ‬
‫»ﺣﺘﱠﻰ ﹶﻇﻨﹶﻨ ﹸ‬ ‫ﹺ‬
‫ﻓﺎﳊﺪﻳﺚ ﹸﻳ ﹾﺸﻌ ﹸﺮ ﺑﺄﻥ ﺍﻟﺘﻮﺭﻳﺚ ﱂ ﻳﻘﻊ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ‪ :‬ﹶ‬
‫ﳚ ﹶﻌ ﹸﻞ ﹶﻟ ﹸﻪ ﹺﻣ ﹶﲑﺍ ﹰﺛﺎ«‪.‬‬
‫ﹶﹾ‬

‫‪g‬‬
‫‪٤‬ـ ﺃﻗﺴﺎﻡ ﺍﳉﲑﺍﻥ ﻭﺣﻖ ﻛﻞ ﻣﻨﻬﻢ‪:‬‬
‫ـ ﺫﻛﺮ ﺍﻟﻨﺒﻲ ﷺ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃﻥ ﺍﳉﲑﺍﻥ ﺛﻼﺛﺔ‪ :‬ﺟﺎﺭ ﻟﻪ ﺣﻖ ﻭﺍﺣﺪ‪ :‬ﺣﻖ‬
‫ﺍﳉﻮﺍﺭ‪ ،‬ﻭﻫﻮ ﺍﳉﺎﺭ ﺍﳌﴩﻙ‪ ،‬ﻭﺟﺎﺭ ﻟﻪ ﺣﻘﺎﻥ‪ :‬ﺣﻖ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺣﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ‬

‫‪.e‬‬
‫ﺍﳉﺎﺭ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺟﺎﺭ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ‪ :‬ﺣﻖ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﺣﻖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﻖ ﺍﻟﺮﺣﻢ‪،‬‬
‫ﻭﻫﻮ ﺍﳉﺎﺭ ﺍﳌﺴﻠﻢ ﺫﻭ ﺍﻟﺮﺣﻢ ﺍﻟﻘﺮﻳﺐ‪.‬‬
‫‪٥‬ـ ﻣﺎ ﹸﻳ ﹾﺮ ﹺﺷﺪﹸ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺗﻌﻈﻴﻢ ﺣﻖ ﺍﳉﺎﺭ‪ ،‬ﻭﺍﻻﻫﺘﲈﻡ ﺑﺼﻠﺘﻪ‪ ،‬ﻭﻓﻀﻴﻠﺔ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ‪.‬‬
‫‪ar‬‬
‫‪٢‬ـ ﺟﻮﺍﺯ ﺍﻟﺘﺤﺪﺙ ﺑﲈ ﻳﻘﻊ ﰲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﻣﻮﺭ ﺍﳌﻌﺮﻭﻑ ﻭﺍﳋﲑ‪.‬‬
‫‪٣‬ـ ﺗﺄﻛﻴﺪ ﺣﻖ ﺍﳉﺎﺭ ﺑﺈﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻪ‪ ،‬ﻭﻛﻒ ﺍﻷﺫ￯ ﻋﻨﻪ‪.‬‬
‫‪٤‬ـ ﺟﻮﺍﺯ ﺍﻟﻈﻦ ﰲ ﺃﻣﻮﺭ ﺍﳋﲑ ﺑﺨﻼﻑ ﺍﻟﻈﻦ ﰲ ﺃﻣﻮﺭ ﺍﻟﴩ‪.‬‬
‫‪h‬‬
‫***‬
‫‪az‬‬

‫‪‬‬ ‫‪٨٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﹺ‬
‫ﺳﻴﻮﺭ ﹸﺛﻪ(‪.‬‬ ‫)ﻳﻮﺻﻴﻨﻲ ـ ﻇﻨﻨﺖ ـ‬

‫‪g‬‬
‫ﹾﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺳ ﹸﻴ ﹶﻮ ﱢﺭ ﹸﺛ ﹸﻪ«؟‬ ‫ﺱ‪ :٢‬ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻮﺭﻳﺚ ﰲ ﻗﻮﻟﻪ ﷺ‪ :‬ﹶ‬
‫»ﺣﺘﱠﻰ ﹶﻇﻨﹶﻨ ﹸ‬
‫ﺱ‪ :٣‬ﺑﻢ ﳛﺼﻞ ﺍﻣﺘﺜﺎﻝ ﺍﻟﻮﺻﻴﺔ ﺑﺎﳉﺎﺭ؟‬

‫‪.e‬‬ ‫ﺱ‪ :٤‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫ﺱ‪ :٥‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺱ‪ :٦‬ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳉﺎﺭ ﰱ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻣﺮﺍﺗﺒﻪ؟‬
‫ﺱ‪ :٧‬ﻣﺎ ﺃﻗﺴﺎﻡ ﺍﳉﲑﺍﻥ‪ ،‬ﻭﻣﺎ ﺣﻖ ﻛﻞ ﻣﻨﻬﻢ؟‬
‫‪ar‬‬
‫***‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٨٦‬‬
‫‪X‬‬
 ‫\‪Öç¡;äŸ]£\;nÁÅ¢‬‬
‫‪CÏË›]¥¸\;ÎÊ|¯\;Ï⁄ËÕD‬‬
‫ﻮﺳﻰ ‪ ،‬ﹶﻋ ﹺﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﺍﻟـ ﹸﹾﻤ ﹾﺆ ﹺﻣ ﹸﻦ ﻟﹺ ﹾﻠ ﹸﻤ ﹾﺆ ﹺﻣ ﹺﻦ ﻛﹶﺎ ﹾﻟ ﹸﺒ ﹾﻨ ﹶﻴ ﹺ‬
‫ﺎﻥ ﹶﻳ ﹸﺸﺪﱡ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹸﻣ ﹶ‬

‫‪g‬‬
‫ﲔ ﹶﺃ ﹶﺻﺎﺑﹺ ﹺﻌ ﹺﻪ«‪.‬‬ ‫ﹶﺑ ﹾﻌ ﹰﻀﺎ‪ ،‬ﹸﺛ ﱠﻢ ﹶﺷ ﱠﺒ ﹶ‬
‫ﻚ ﹶﺑ ﹾ ﹶ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬

‫‪.e‬‬
‫ﻫﻮ ﺃﺑﻮ ﻣﻮﺳﻰ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺳﻠﻴﻢ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﺷﻬﺪ ﺧﻴﱪ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﺃﻫﻠﻪ ﻟﻠﻔﺘﻴﺎ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﺯﺍﻫﺪﹰ ﺍ‬
‫ﻛﺜﲑﺍ ﱠ‬ ‫ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﲆ ﺍﻟﻨﺒﻲ ﷺ ﻭﲪﻞ ﻋﻨﻪ ﹰ‬
‫ﻋﻠﲈ ﹰ‬
‫ﻋﺎﺑﺪﹰ ﺍ ﺳﻠﻴﻢ ﺍﻟﺼﺪﺭ ﱂ ﺗﹸﻐﲑﻩ ﺍﻹﻣﺎﺭﺓ ﻭﻻ ﻏﲑﺗﻪ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺗ ﹸﹸﻮ ﱢﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺃﺭﺑﻌﲔ‬
‫)‪٤٤‬ﻫـ(‪.‬‬
‫‪ar‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﺍ ﹾﻟ ﹸﺒﻨﹾ ﹶﻴﺎﻥ«‪ :‬ﺃﻱ‪ :‬ﺍﻟﺒﻴﺖ ﺍﳌﺒﻨﻲ‪.‬‬
‫» ﹶﻳ ﹸﺸـﺪﱡ ﹶﺑ ﹾﻌ ﹸﻀـ ﹸﻪ«‪ :‬ﺃﻱ‪ :‬ﺑﻌـﺾ ﺍﻟﺒﻨﻴـﺎﻥ‪ ،‬ﻭﻻ ﺷـﻚ ﺃﻥ ﺍﻟﻠﺒﻨـﺔ ﺍﻟﻘﻮﻳـﺔ ﻫـﻲ ﺍﻟﺘـﻲ‬
‫ﺗ ﹸﹶﺸﺪﱡ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬
‫‪h‬‬
‫ﳛﺘ ﹶﹶﻤ ﹸﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﺃﻭ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺍﻭﻱ‬
‫ﻚ«‪ :‬ﹸ ﹾ‬ ‫» ﹸﺛ ﱠﻢ ﹶﺷ ﱠﺒ ﹶ‬
‫ﺍﳊﺪﻳﺚ ﻋﻨﻪ‪.‬‬
‫ﲔ ﹶﺃ ﹶﺻﺎﺑﹺ ﹺﻌ ﹺﻪ«‪ :‬ﺃﻱ‪ :‬ﺃﺩﺧﻞ ﺃﺻﺎﺑﻊ ﺇﺣﺪ￯ ﻳﺪﻳﻪ ﺑﲔ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺍﻷﺧﺮ￯‪.‬‬‫» ﹶﺑ ﹾ ﹶ‬
‫‪az‬‬

‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫»ﺃﻝ« ﰲ »ﺍﻟـ ﹸﹾﻤ ﹾﺆ ﹺﻣﻦ« ﻟﻠﺠﻨﺲ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ‪» :‬ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﻟﺒﻌﻀﻬﻢ«‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﹸﻳ ﹾﻤﻜﹺﻦ ﺃﻥ ﺗﻜﻮﻥ ﻟﻼﺳﺘﻐﺮﺍﻕ ﺃﻱ »ﻛﻞ ﻣﺆﻣﻦ ﻟﻜﻞ ﻣﺆﻣﻦ«‪.‬‬

‫‪‬‬ ‫‪٨٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﻭﻗﻴﻞ‪ :‬ﻟﻠﻤﻌﻬﻮﺩ ﰲ ﺫﻫﻦ ﺍﻟـ ﹸﹾﻤﺨ ﹶﺎ ﹶﻃﺐ »ﺍﻟـ ﹸﹾﻤ ﹾﺆ ﹺﻣﻦ« ﺍﻷﻭﻝ‪ ،‬ﻭﻟﻠﺠﻨﺲ ﰲ‬
‫»ﺍﻟـ ﹸﹾﻤ ﹾﺆ ﹺﻣﻦ« ﺍﻟﺜﺎﲏ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﻨﻰ »ﺍﳌﺆﻣﻦ ﺍﻟﻜﺎﻣﻞ ﳌﻄﻠﻖ ﺍﳌﺆﻣﻦ«‪.‬‬
‫» ﹶﻳ ﹸﺸﺪﱡ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ ﹶﺑ ﹾﻌ ﹰﻀﺎ« ﲨﻠﺔ ﺣﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﺻﻔﺔ‪ ،‬ﺃﻭ ﲨﻠﺔ ﺍﺳﺘﺌﻨﺎﻓﻴﺔ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ‪.‬‬
‫ﺃﻳﻀﺎ‪ ،‬ﺃﻱ‪ :‬ﹶﻳ ﹸﺸﺪﱡ ﺑﻌﻀﻬﻢ ﹰ‬
‫ﺑﻌﻀﺎ ﻣﺜﻞ‬ ‫ﲔ ﹶﺃ ﹶﺻﺎﺑﹺ ﹺﻌ ﹺﻪ« ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﹰ‬ ‫» ﹸﺛ ﱠﻢ ﹶﺷ ﱠﺒ ﹶ‬
‫ﻚ ﹶﺑ ﹾ ﹶ‬

‫‪g‬‬
‫ﺍﻟﺸﺪﱢ ‪ ،‬ﻣﺒﺎﻟﻐﺔ ﰲ ﺑﻴﺎﻥ ﺍﻷﻗﻮﺍﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﺮﻛﺎﺕ ﺍﳌﺤﺴﻮﺳﺔ؛ ﻟﺘﻜﻮﻥ ﺃﻭﻗﻊ‬ ‫ﻫﺬﺍ ﱠ‬
‫ﰲ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﺎﻥ ﹶﻳ ﹸﺸﺪﱡ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ ﹶﺑ ﹾﻌ ﹰﻀﺎ« ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺧﱪﻳﺔ ﻟﻔ ﹰﻈﺎ‪،‬‬ ‫»ﺍﻟـ ﹸﹾﻤ ﹾﺆ ﹺﻣ ﹸﻦ ﻟﹺ ﹾﻠ ﹸﻤ ﹾﺆ ﹺﻣ ﹺﻦ ﻛﹶﺎ ﹾﻟ ﹸﺒ ﹾﻨ ﹶﻴ ﹺ‬

‫‪.e‬‬
‫ﺇﻧﺸﺎﺋﻴﺔ ﻣﻌﻨﹰﻰ؛ ﻷﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻟﹺ ﹶﻴ ﹸﺸﺪﱠ ﺍﻟـ ﹸﹾﻤ ﹾﺆ ﹺﻣ ﹸﻦ ﺃﺧﺎﻩ ﺍ ﹸﳌ ﹾﺆ ﹺﻣ ﹶﻦ ﻛﲈ ﹶﻳ ﹸﺸﺪﱡ‬
‫ﺎﻥ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ ﹶﺑ ﹾﻌ ﹰﻀﺎ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﺍﻟ ﹸﺒﻨﹾ ﹶﻴ ﹸ‬
‫‪ar‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﻧﻮﻉ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﳊﺪﻳﺚ ﻭﻓﻮﺍﺋﺪﻩ‪.‬‬
‫‪٢‬ـ ﻣﺎ ﻳﻔﻴﺪﻩ ﺗﺸﺒﻴﻚ ﺍﻷﺻﺎﺑﻊ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪h‬‬
‫‪١‬ـ ﻧﻮﻉ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﳊﺪﻳﺚ ﻭﻓﻮﺍﺋﺪﻩ‪:‬‬
‫ـ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲤﺜﻴﻞ ﻳﻔﻴﺪ ﺍﳊﺚ ﻋﲆ ﻣﻌﺎﻭﻧﺔ ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ‪ ،‬ﻭﻧﴫﺗﻪ‪ ،‬ﻭﺃﻥ‬
‫ﻚ‬‫ﱰﻙ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻨﺎﺀ ﻻ ﹶﻳﺘﹺ ﱡﻢ‪ ،‬ﻭﻻ ﹶ ﹾﲢ ﹸﺼ ﹸﻞ ﻓﺎﺋﺪﺗﻪ ﺇﻻ ﺑﺄﻥ ﹸﻳ ﹾﻤ ﹺﺴ ﹶ‬ ‫ﹶ‬
‫ﺫﻟﻚ ﺃﻣﺮ ﹸﻣﺘﹶﺄﻛﱠﺪ ﻣﻨﻪ ﻻ ﹶﻣ ﹾ ﹶ‬
‫‪az‬‬

‫ﺑﻌﻀﺎ‪ ،‬ﻭ ﹸﻳ ﹶﻘ ﹼﻮﻳﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﹶ ﹶﲥﺪﱠ ﻣﺖ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﺗ ﹶﹶﺼﺪﱠ ﻋﺖ ﺟﺪﺭﺍﻧﻪ‪،‬‬ ‫ﺑﻌﻀﻪ ﹰ‬ ‫ﹸ‬
‫ﻓﻜﺬﻟﻚ ﺍﳌﺆﻣﻦ ﻻ ﻳﺘﻘﻮ￯ ﰲ ﺃﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ﺇﻻ ﺑﻤﻌﺎﻭﻧﺔ ﺃﺧﻴﻪ‪ ،‬ﻭﻣﻌﺎﺿﺪﺗﻪ‪،‬‬
‫ﻭﻣﻨﺎﴏﺗﻪ‪ ،‬ﻓﺈﻥ ﱂ ﳛﺼﻞ ﺫﻟﻚ ﻋﺠﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻤﺼﺎﳊﻪ‪ ،‬ﻭ ﹶﺩ ﹾﻓ ﹺﻊ ﺍﳌﻔﺎﺳﺪ ﻋﻨﻪ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٨٨‬‬
‫‪X‬‬
 ‫‪٢‬ـ ﻣﺎ ﻳﻔﻴﺪﻩ ﺗﺸﺒﻴﻚ ﺍﻷﺻﺎﺑﻊ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ـ ﹸﻳ ﹾﻔ ﹶﻬ ﹸﻢ ﻣﻦ ﺗﺸﺒﻴﻚ ﺍﻷﻳﺪﻱ ﺃﻥ ﺗﻌﺎﺿﺪ ﺍﳌﺆﻣﻨﲔ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﻛﺘﺸﺒﻴﻚ ﺍﻷﺻﺎﺑﻊ‬
‫ﺑﻌﻀﻬﺎ ﰲ ﺑﻌﺾ‪ ،‬ﻓﻜﲈ ﺃﻥ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪﻳﻦ ﻣﺘﻌﺪﺩﺓ ﺇﻻ ﺃﳖﺎ ﺗﺮﺟﻊ ﺇﱃ ﺃﺻﻞ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﺷﺨﺺ ﻭﺍﺣﺪ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺇﻥ ﺗﻌﺪﺩﺕ ﺃﺷﺨﺎﺻﻬﻢ ﻓﻬﻢ ﻳﺮﺟﻌﻮﻥ ﺇﱃ‬
‫ﺃﺻﻞ ﻭﺍﺣﺪ؛ ﻓﺘﺠﻤﻌﻬﻢ ﺃﺧﻮﺓ ﺍﻟﻨﺴﺐ ﺇﱃ ﺁﺩﻡ ﻭﻧﻮﺡ ـ ﻋﻠﻴﻬﲈ ﺍﻟﺴﻼﻡ ـ ﻭﲡﻤﻌﻬﻢ‬

‫‪g‬‬
‫ﻛﺬﻟﻚ ﺃﺧﻮﺓ ﺍﻹﻳﲈﻥ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﹸﻳ ﹾﺮ ﹺﺷﺪﹸ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪.e‬‬
‫ﺑﻌﻀﺎ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫‪١‬ـ ﺍﳊﺚ ﻋﲆ ﻣﻌﺎﻭﻧﺔ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﹰ‬
‫‪٢‬ـ ﺗﻌﻈﻴﻢ ﺣﻘﻮﻕ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﻋﲆ ﺑﻌﺾ‪.‬‬
‫‪٣‬ـ ﺍﳊﺚ ﻋﲆ ﺍﳌﻼﻃﻔﺔ‪ ،‬ﻭﺍﻟﺘﻌﺎﺿﺪ‪ ،‬ﰲ ﻏﲑ ﺇﺛﻢ ﻭﻻ ﻣﻜﺮﻭﻩ‪.‬‬
‫‪٤‬ـ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺒﻴﺎﻥ ﺑﺘﻤﺜﻴﻞ ﻣﻌﻨﻰ ﺍﻷﻗﻮﺍﻝ ﺑﺎﳊﺮﻛﺎﺕ ﺍﳌﺤﺴﻮﺳﺔ‪.‬‬
‫‪٥‬ـ ﺟﻮﺍﺯ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﴐﺏ ﺍﻷﻣﺜﺎﻝ؛ ﻟﺘﻘﺮﻳﺐ ﺍﳌﻌﺎﲏ ﺇﱃ ﺍﻷﻓﻬﺎﻡ‪.‬‬
‫‪ar‬‬
‫***‬

‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪h‬‬
‫ﻚ(‪.‬‬‫)ﻳﺸﺪ ﺑﻌﻀﻪ ـ ﹶﺷ ﱠﺒ ﹶ‬
‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ »ﺃﻝ« ﰲ »ﺍﳌﺆﻣﻦ«؟ ﻭﻣﺎ ﺇﻋﺮﺍﺏ ﻗﻮﻟﻪ ﷺ‪ » :‬ﹶﻳ ﹸﺸﺪﱡ ﹶﺑ ﹾﻌ ﹸﻀ ﹸﻪ ﹶﺑ ﹾﻌ ﹰﻀﺎ«؟‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﹺﻚ‪.‬‬
‫‪az‬‬

‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺱ‪ :٥‬ﻣﺎ ﻧﻮﻉ ﺍﻟﺘﺜﺒﻴﻪ ﰱ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻓﻮﺍﺋﺪﻩ‪ ،‬ﻭﻣﺎ ﺍﻟﺬ￯ ﻳﻔﻴﺪﻩ ﺗﺸﺒﻴﻚ ﺍﻷﺻﺎﺑﻊ‬
‫ﰱ ﺍﳊﺪﻳﺚ؟‬
‫***‬
‫‪‬‬ ‫‪٨٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\‪Öç¡;ãÄ]â’\;nÁÅ¢‬‬
‫‪;8fi’\;fć ťD‬ﷺ;‪C‡]¥¸\;ÿ]⁄—;flŸ‬‬
‫ﻮﻝ ﺍﷲ ﷺ ﹶﻗ ﹶﺎﻝ‪ » :‬ﹶﻓ ﹶﻮﺍ ﱠﻟ ﹺﺬﻱ ﹶﻧ ﹾﻔ ﹺﴘ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ‪ ،‬ﹶﻻ ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ‬ ‫ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‬

‫‪g‬‬
‫ﺐ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹺﻣ ﹾﻦ ﹶﻭﺍﻟﹺ ﹺﺪ ﹺﻩ ﹶﻭ ﹶﻭ ﹶﻟ ﹺﺪ ﹺﻩ«‪.‬‬
‫ﹸﻮﻥ ﹶﺃ ﹶﺣ ﱠ‬
‫ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ ﹶﺣﺘﱠﻰ ﹶﺃﻛ ﹶ‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﻻﹶ ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ«‪ :‬ﺃﻱ‪ :‬ﺇﻳﲈﻧﹰﺎ ﹰ‬
‫ﻛﺎﻣﻼ‪.‬‬
‫ﺤﺐ‪.‬‬ ‫ﹸ‬

‫‪.e‬‬
‫»ﺃﺣﺐ«‪ :‬ﻣﻦ ﺍﳌﺤﺒﺔ‪ ،‬ﻭﻫﻲ ﻣﻴﻞ ﺍﻟﻘﻠﺐ ﺇﱃ ﻣﺎ ﻳﻮﺍﻓﻖ ﺍ ﹸﳌ ﹺ‬

‫»ﻭﺍﻟﹺﺪﻩ«‪ :‬ﺃﻱ‪ :‬ﺃﺑﻴﻪ ﻭﺃﻣﻪ‪ ،‬ﻭﺍﻛﺘﻔﻰ ﺑﺎﻷﺏ ﻋﻦ ﺍﻷﻡ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻦ ﻟﻪ ﻭﻟﺪ‬
‫ﹶ ﹶ ﱠ‬
‫ﹶ‬
‫ﻓﻴﺸﻤﻠﻬﺎ‪.‬‬
‫‪ar‬‬
‫»ﻭ ﹶﻭ ﹶﻟﺪﻩ«‪ :‬ﺃﻱ‪ :‬ﺫﻛﺮ ﻭﺃﻧﺜﻰ‪.‬‬
‫ﹶ‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﺐ ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ«‪ :‬ﺃﻓﻌﻞ ﺗﻔﻀﻴﻞ ﺑﻤﻌﻨﻰ ﺍﳌﻔﻌﻮﻝ ﺃﻱ‪ :‬ﺃﻛﺜﺮ ﳏﺒﻮﺑﻴﻪ‪،‬‬ ‫ﹸﻮﻥ ﹶﺃ ﹶﺣ ﱠ‬
‫»ﺣﺘﱠﻰ ﹶﺃﻛ ﹶ‬
‫ﹶ‬
‫ﻭﻫﻮ ﻣﻊ ﻛﺜﺮﺗﻪ ﻋﲆ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭ ﹸﻓ ﹺﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻌﻤﻮﻟﻪ ﺑﻘﻮﻟﻪ‪» :‬ﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ«؛ ﻷﻧﻪ‬
‫‪h‬‬
‫ﹸﻳﺘﹶﻮﺳﻊ ﰲ ﺍﻟﻈﺮﻑ ﻣﺎ ﻻ ﹸﻳﺘﹶﻮﺳﻊ ﰲ ﻏﲑﻩ‪.‬‬
‫ﱠﺎﺱ ﹶﺃ ﹺ‬
‫ﲔ« ﻫﻮ ﻣﻦ ﻋﻄﻒ ﺍﻟﻌﺎﻡ ﻋﲆ ﺍﳋﺎﺹ‪.‬‬ ‫ﲨﻌ ﹶ‬‫»ﻭﺍﻟﻨ ﹺ ﹾ ﹶ‬
‫ـ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮ￯‪ :‬ﹶ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫‪az‬‬

‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫ﺍﻟﻨﺒﻲ ﷺ ﺳﺒﺒﻪ ﻭﺍﺧﺘﻼﻑ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪.‬‬
‫‪١‬ـ ﹶﻗ ﹶﺴ ﹸﻢ ﹼ‬
‫‪٢‬ـ ﴎ ﺗﻘﺪﻳﻢ ﺍﻟﻮﺍﻟﺪ ﻋﲆ ﺍﻟﻮﻟﺪ ﻭﱂ ﹸﺧ ﱠﺼﺎ ﺑﺎﻟﺬﻛﺮ؟‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٩٠‬‬
‫‪X‬‬
 ‫‪٣‬ـ ﺃﻗﺴﺎﻡ ﺍﳌﺤﺒﺔ ﻭﺍﺟﺘﲈﻋﻬﺎ ﰲ ﺷﺨﺺ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬
‫‪٤‬ـ ﺇﺷﻜﺎﻝ ﻭﺭﺩ ﻋﲆ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ ﻭﺟﻮﺍﺑﻪ‪.‬‬
‫‪٥‬ـ ﺑﻌﺾ ﻋﻼﻣﺎﺕ ﳏﺒﺔ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬

‫‪g‬‬
‫‪٦‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺍﻟﻨﺒﻲ ﷺ ﺳﺒﺒﻪ ﻭﺍﺧﺘﻼﻑ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪:‬‬ ‫‪١‬ـ ﹶﻗ ﹶﺴ ﹸﻢ ﹼ‬
‫ﺍﻟﻨﺒﻲ ﷺ ﺑﻘﻮﻟﻪ‪ » :‬ﹶﻓ ﹶﻮﺍ ﱠﻟ ﹺﺬﻱ ﹶﻧ ﹾﻔ ﹺﴘ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ« ﻭﻫﻮ ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ‪ ،‬ﻭﰲ ﻣﺜﻠﻪ‬
‫ﱡ‬ ‫ـ ﺃﻗﺴﻢ‬

‫ﻭﻣ ﹶﺆ ﱢﻭ ﹶﻟﺔ‪ :‬ﻭﻫﻢ‬

‫ﺗﻔﺼﻴﻼ‪ .‬ﹸ‬
‫‪.e‬‬
‫ﹸﻣ ﹶﻔ ﱢﻮ ﹶﺿﺔ‪ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﹸﻳ ﹶﻔ ﱢﻮﺿﻮﻥ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﻗﺎﺋﻠﲔ‪ :‬ﱹ ‪¥ ¤‬‬
‫ﹰ‬ ‫¦ § ¨© ﱸ ]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ .‬ﻣﻦ ﺍﻵﻳﺔ‪ [٧ :‬ﺃﻱ‪:‬‬
‫ﺍﻓﱰﻗﺖ ﺍﻷﻣﺔ ﻓﺮﻗﺘﲔ‪:‬‬

‫ﺍﻟﺬﻳﻦ ﹸﻳ ﹶﺆ ﱢﻭﻟﻮﻥ ﺫﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﻳ ﹶﻌ ﱢﻴﻨﻮﻥ ﻟﻪ ﺻﺎﺭ ﹰﻓﺎ ﻳﻠﻴﻖ ﻛﲈ ﻳﻘﺎﻝ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﺪ ﺍﻟﻘﺪﺭﺓ‪،‬‬
‫‪ar‬‬
‫ﻭﺍﻷﻭﻝ‪ :‬ﹶﺃ ﹾﺳ ﹶﻠ ﹸﻢ‪ .‬ﻭﺍﻟﺜﺎﲏ‪ :‬ﹶﺃ ﹾﺣﻜ ﹸﹶﻢ‪.‬‬
‫ـ ﻭﺇﻧﲈ ﺃﻗﺴﻢ ﷺ ﺗﻮﻛﻴﺪﹰ ﺍ‪ ،‬ﻭﻳﺆﺧﺬ ﻣﻨﻪ ﺟﻮﺍﺯ ﺍﻹﻗﺴﺎﻡ ﻋﲆ ﺍﻷﻣﺮ ﺍﳌﻬﻢ؛ ﻟﻠﺘﻮﻛﻴﺪ‪،‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﹸﻣ ﹾﺴﺘ ﹾﹶﺤﻠﹺﻒ‪ ،‬ﻭﺍ ﹸﳌ ﹾﻘ ﹶﺴ ﹸﻢ ﻋﻠﻴﻪ ﻫﻨﺎ ﻗﻮﻟﻪ‪» :‬ﻻﹶ ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ‪.«...‬‬
‫‪h‬‬
‫‪٢‬ـ ﴎ ﺗﻘﺪﻳﻢ ﺍﻟﻮﺍﻟﺪ ﻋﲆ ﺍﻟﻮﻟﺪ ﻭﱂ ﹸﺧ ﱠﺼﺎ ﺑﺎﻟﺬﻛﺮ؟‬
‫ﺍﻟﻨﺒﻲ ﷺ ﺍﻟﻮﺍﻟﺪ ﻋﲆ ﺍﻟﻮﻟﺪ ﻟﻸﻛﺜﺮﻳﺔ؛ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻟﻪ ﻭﺍﻟﺪ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ‬
‫ـ ﹶﻗﺪﱠ ﻡ ﱡ‬
‫ﻧﻈﺮﺍ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺘﻌﻈﻴﻢ ﰲ ﺣﻖ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﺃﻭ ﻟﺴﺒﻘﻪ ﺑﺎﻟﺰﻣﺎﻥ‪ ،‬ﻭﻭﺭﺩ‬
‫ﻭﺍﺣﺪ ﻟﻪ ﻭﻟﺪ‪ .‬ﺃﻭ ﹰ‬
‫‪az‬‬

‫ﰲ ﺭﻭﺍﻳﺔ‪ :‬ﺑﺘﻘﺪﻳﻢ ﺍﻟﻮﻟﺪ ﻋﲆ ﺍﻟﻮﺍﻟﺪ ﳌﺰﻳﺪ ﺍﻟﺸﻔﻘﺔ ﺑﺎﻟﻮﻟﺪ‪.‬‬

‫ﻭﺧ ﱠﺺ ﷺ ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﻟﺪ ﺑﺎﻟﺬﻛﺮ؛ ﻷﳖﲈ ﺃﻋﺰ ﻋﲆ ﺍﻹﻧﺴﺎﻥ ﻏﺎﻟ ﹰﺒﺎ ﻣﻦ ﻏﲑﳘﺎ‪،‬‬
‫ـ ﹶ‬
‫ﻭﺭﺑﲈ ﻛﺎﻧﺎ ﺃﻋﺰ ﻋﻠﻴﻪ ﻣﻦ ﻧﻔﺴﻪ‪.‬‬

‫‪‬‬ ‫‪٩١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٣‬ـ ﺃﻗﺴﺎﻡ ﺍﳌﺤﺒﺔ ﻭﺍﺟﺘﲈﻋﻬﺎ ﰲ ﺷﺨﺺ ﺍﻟﻨﺒﻲ ﷺ‪:‬‬
‫ـ ﺍﳌﺤﺒﺔ ﻋﲆ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﳏﺒﺔ ﺇﺟﻼﻝ ﻣﺜﻞ‪ :‬ﳏﺒﺔ ﺍﻟﻮﺍﻟﺪ‪.‬‬
‫ﻭﺍﻟﺜﺎﲏ‪ :‬ﳏﺒﺔ ﺷﻔﻘﺔ ﻣﺜﻞ‪ :‬ﳏﺒﺔ ﺍﻟﻮﻟﺪ‪.‬‬

‫‪g‬‬
‫ﺑﻌﻀﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﳏﺒﺔ ﻣﺸﺎﻛﻠﺔ ﻭﺍﺳﺘﺤﺴﺎﻥ ﻣﺜﻞ‪ :‬ﳏﺒﺔ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﹰ‬
‫ﻭ ﹸﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﳌﺤﺒﺔ ﺑﻤﻌﻨﻰ ﺍﳌﻴﻞ ﻗﺪ ﺗﻜﻮﻥ ﺑﲈ ﻳﺴﺘﻠﺬﻩ ﺑﺤﻮﺍﺳﻪ‪ ،‬ﻛﺤﺴﻦ‬

‫‪.e‬‬
‫ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻟﺬﺓ ﺍﻷﻃﻌﻤﺔ ﺍﻟﺸﻬﻴﺔ‪ ،‬ﺃﻭ ﺑﲈ ﻳﺴﺘﻠﺬﻩ ﺑﻌﻘﻠﻪ ﻛﻤﺤﺒﺔ ﺃﻫﻞ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺼ ﹶﻠ ﹶﺤﺎﺀ ﻭﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺯﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻹﺣﺴﺎﻧﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﳛﺐ ﱡ‬
‫ﺍﳌﻀﺎﺭ ﻋﻨﻪ‪ ،‬ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺍﳌﻌﺎﲏ ﺍﻟﺜﻼﺛﺔ ﻛﻠﻬﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﺭﺳﻮﻝ ﺍﷲ‬‫ﱠ‬ ‫ﺇﻟﻴﻪ ﻭﺩﻓﻌﻪ‬
‫ﷺ ﳌﺎ ﲨﻊ ﻣﻦ ﲨﺎﻝ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻛﲈﻝ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺇﺣﺴﺎﻧﻪ ﺇﱃ ﲨﻴﻊ‬
‫‪ar‬‬
‫ﺍﳌﺴﻠﻤﲔ ﲠﺪﺍﻳﺘﻬﻢ ﺇﱃ ﺍﻟﴫﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺩﻭﺍﻡ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﻻﺷﻚ ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﻓﻴﻪ‬
‫ﺃﻛﻤﻞ ﳑﺎ ﰲ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻮﺍﻟﺪ ﻟﻮ ﻛﺎﻧﺖ ﻓﻴﻬﲈ‪ ،‬ﻓﻴﺠﺐ ﻛﻮﻧﻪ ﺃﺣﺐ ﻣﻨﻬﲈ‪.‬‬
‫‪٤‬ـ ﺇﺷﻜﺎﻝ ﹶﻭ ﹶﺭ ﹶﺩ ﻋﲆ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ ﻭﺟﻮﺍﺑﻪ‪:‬‬
‫ـ ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﳊﺐ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻏﺮﻳﺰﻱ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻜﻴﻒ‬
‫ﻳﻜﻮﻥ ﹸﻣ ﹶﻜ ﱠﻠ ﹰﻔﺎ ﺑﻪ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﰲ ﻣﻘﺪﻭﺭﻩ؟ ﻭﺃﺟﺎﺏ ﺍﻟﻌﻠﲈﺀ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ‪:‬‬
‫‪h‬‬
‫ﺑﺄﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺐ ﻫﻨﺎ ﺍﳊﺐ ﺍﻟﻄﺒﻴﻌﻲ؛ ﺑﻞ ﺍﻻﺧﺘﻴﺎﺭﻱ ﺍﳌﺴﺘﻨﺪ ﺇﱃ ﺍﻹﻳﲈﻥ ﺑﺄﻥ‬
‫ﻳﺆﺛﺮ ﺭﺿﺎﻩ ﷺ ﻋﲆ ﻫﻮ￯ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﻭﻟﺪﻩ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻫﻼﻛﻬﲈ‪.‬‬
‫‪az‬‬

‫‪٥‬ـ ﺑﻌﺾ ﻋﻼﻣﺎﺕ ﳏﺒﺔ ﺍﻟﻨﺒﻲ ﷺ‪:‬‬

‫ﻭﺍﻟﺬﺏ ﻋﻦ ﴍﻳﻌﺘﻪ‪ ،‬ﻭﲤﻨﻲ ﺣﻀﻮﺭ‬
‫ﱡ‬ ‫ـ ﻣﻦ ﻋﻼﻣﺎﺕ ﳏﺒﺔ ﺍﻟﻨﺒﻲ ﷺ ﻧﴫ ﹸﺳﻨﱠﺘﹺﻪ‪،‬‬
‫ﺍﳉ ﹺ‬
‫ﻮﺩ‪ ،‬ﻭﺍﻹﻳﺜﺎﺭ‪،‬‬ ‫ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻴﺒﺬﻝ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻣﻦ ﺃﺟﻞ ﲪﺎﻳﺘﻪ‪ ،‬ﻭﺍﻟﺘﺨ ﱡﻠﻖ ﺑﺄﺧﻼﻗﻪ ﰲ ﹸ‬
‫ﹺ‬
‫ﻭﺍﳊﻠﻢ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٩٢‬‬
‫‪X‬‬
 ‫‪٦‬ـ ﻣﺎ ﹸﻳ ﹾﺮ ﹺﺷﺪﹸ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻫﻮ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﺤﺐ ﺍﳌﺆﻣﻦ‪.‬‬
‫‪٢‬ـ ﺣﺐ ﺍﻟﻨﺒﻲ ﷺ ﺃﻣﺎﺭﺓ ﻋﲆ ﻛﲈﻝ ﺍﻹﻳﲈﻥ‪.‬‬
‫‪٣‬ـ ﹺﻣ ﹾﻦ ﻋﻼﻣﺎﺕ ﳏﺒﺔ ﺍﻟﻨﺒﻲ ﷺ ﻧﴫ ﺳﻨﺘﻪ‪ ،‬ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﴍﻳﻌﺘﻪ‪ ،‬ﻭﺍﻟﺘﺨﻠﻖ‬

‫‪g‬‬
‫ﺑﺄﺧﻼﻗﻪ‪.‬‬
‫‪٤‬ـ ﹺﻣ ﹾﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻹﻳﲈﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺮﺳﺎﻟﺔ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬

‫‪.e‬‬
‫‪٥‬ـ ﻭﺟﻮﺏ ﺍﺗﺒﺎﻉ ﺍﻟﻨﺒﻲ ﷺ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ‪.‬‬

‫***‬

‫\¯‪Ï÷Òà‬‬
‫‪ar‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻳﺆﻣﻦ ﺃﺣﺪﹸ ﻛﻢ ـ ﻭﺍﻟﺪﻩ ـ ﻭﻟﺪﻩ(‪.‬‬
‫ﹸ‬ ‫)ﻻ‬
‫ﺧﺺ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﺑﺎﻟﺬﻛﺮ؟ ﻭﻣﺎ ﺃﻗﺴﺎﻡ ﺍﳌﺤﺒﺔ؟‬
‫ﺱ‪ :٢‬ﱂ ﱠ‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫‪h‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪az‬‬

‫‪‬‬‫‪٩٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\‪Öç¡;√d]â’\;nÁÅ¢‬‬
‫‪CÏ⁄Ë⁄fi’\;ÏdÊŒ¡D‬‬
‫ﻮﻝ‪» :‬ﻻ ﹶﻳﺪﹾ ﹸﺧ ﹸﻞ ﺍﻟـ ﹶﹾﺠﻨﱠ ﹶﺔ ﹶﻗﺘ ﹲ‬
‫ﱠﺎﺕ«‪.‬‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬
‫ﺖ ﺍﻟﻨﱠﺒﹺ ﱠﻲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹶﻋ ﹾﻦ ﹸﺣ ﹶﺬ ﹾﻳ ﹶﻔ ﹶﺔ‬

‫‪g‬‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬
‫ﴘ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﳌﻬﺎﺟﺮﻳﻦ‪ ،‬ﺻﺎﺣﺐ‬ ‫ﻫﻮ‪ :‬ﹸﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﲈﻥ ﺍﻟ ﹶﻌ ﹾﺒ ﱡ‬

‫‪.e‬‬
‫ﴎ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻭﺧﺎﺻﺔ ﺃﺳﲈﺀ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺍﻷﻣﲑ ﺍﻟﺰﱠﺍﻫﺪ ﺍﻟﺬﻱ ﱂ ﺗﺰﺩﻩ ﺍﻹﻣﺎﺭﺓ‬
‫ﺇﻻ ﺯﹸﻫﺪﹰ ﺍ‪ ،‬ﻋﺪﺩ ﺃﺣﺎﺩﻳﺜﻪ )‪ (٣٧‬ﺳﺒﻌﺔ ﻭﺛﻼﺛﻮﻥ ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﺗ ﱢ‬
‫ﹸﻮﰲ ﺑﺎﳌﺪﺍﺋﻦ )ﺍﻟ ﹸﻔﺮﺱ( ﺳﻨﺔ‬
‫ﺳﺖ ﻭﺛﻼﺛﲔ )‪٣٦‬ﻫـ(‪.‬‬
‫ﱢ‬

‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫‪ar‬‬
‫» ﹶﻗﺘﱠﺎﺕ«‪ :‬ﺃﻱ ﱠﻧﲈﻡ‪ ،‬ﻭﻫﻮ ﹶﻣ ﹾﻦ ﹶﻳﻨ ﹺﹾﻘﻞ ﻣﻦ ﺍﻟﻜﻼﻡ ﻣﺎ ﱂ ﹶﻳ ﹾﺸ ﹶﻬﺪﻩ‪ ،‬ﺃﻭ ﻳﺴﻤﻌﻪ ﺑﻘﺼﺪ‬
‫»ﻧﲈﻡ«‪.‬‬
‫ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﻠﻔﻆ‪ :‬ﱠ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪h‬‬
‫‪١‬ـ ﻣﻨﺎﺳﺒﺔ ﺍﳊﺪﻳﺚ ﻭﺳﺒﺒﻪ‪.‬‬
‫‪٢‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻨﻤﻴﻤﺔ ﻭﺟﺰﺍﺀ ﻓﺎﻋﻠﻬﺎ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻐﻴﺒﺔ‪.‬‬
‫‪az‬‬

‫‪٣‬ـ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻦ ﻧﻘﻠﺖ ﻟﻪ ﻧﻤﻴﻤﺔ؟‬

‫‪٤‬ـ ﻧﻘﻞ ﺍﻟﻜﻼﻡ ﺑﲔ ﺍﳊﻞ ﻭﺍﳊﺮﻣﺔ ﻭﻛﻴﻒ ﻳﺴﻠﻢ ﺍﳌﺮﺀ ﻣﻨﻪ؟‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٩٤‬‬
‫‪X‬‬
 ‫‪١‬ـ ﻣﻨﺎﺳﺒﺔ ﺍﳊﺪﻳﺚ ﻭﺳﺒﺒﻪ‪:‬‬
‫ﺃﻥ ﹸﺣﺬﻳﻔﺔ ﻛﺎﻥ ﳚﻠﺲ ﻣﻊ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﰲ ﺍﳌﺴﺠﺪ‬ ‫ـ ﻣﻨﺎﺳﺒﺔ ﺍﳊﺪﻳﺚ‪ :‬ﱠ‬
‫ﺭﺟﻼ ﻗﺪ ﹸﻋﺮﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﺠﺴﺲ‪ ،‬ﻭ ﹶﻧ ﹾﻘﻞ ﺍﻟﻜﻼﻡ ﻓﺄﺭﺍ ﹶﺩ ﺳﻴﺪﻧﺎ‬ ‫ﻓﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﹰ‬
‫ﺣﺬﻳﻔﺔ ﺃﻥ ﻳﻮﺟﻪ ﺇﻟﻴﻪ ﻭﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﺘﻲ ﺳﻤﻌﻬﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﷺ‬
‫ﻳﺒﲔ ﻓﻴﻬﺎ ﺃﻥ ﺟﺰﺍﺀ ﺍﻟﻨﲈﻡ ﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻣﻊ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﻔﺎﺋﺰﻳﻦ‪،‬‬ ‫ﻭﺍﻟﺘﻲ ﹼ‬

‫‪g‬‬
‫ﹺ‬
‫ﺃﻭ ﺃﻧﻪ ﻻ ﻳﺪﺧﻠﻬﺎ ﻣﻄﻠ ﹰﻘﺎ ﺇﺫﺍ ﻛﺎﻥ ﹸﻣ ﹾﺴﺘﹶﺤ ﹰﻼ ﳍﺎ ﺑﻐﲑ ﺗﺄﻭﻳﻞ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺤﺮﻳﻢ‪.‬‬
‫‪٢‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻨﻤﻴﻤﺔ ﻭﺟﺰﺍﺀ ﻓﺎﻋﻠﻬﺎ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻐﻴﺒﺔ‪:‬‬
‫ﲔ ﺍﻟﻨﺒﻲ ﷺ ﺧﻄﺮ ﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻭﺟﺰﺍﺀ ﺍﻟﻨﲈﻡ ﺑﻘﻮﻟﻪ‪» :‬ﻻ ﹶﻳﺪﹾ ﹸﺧ ﹸﻞ ﺍﻟـ ﹶﹾﺠﻨﱠ ﹶﺔ ﻗﺘﺎﺕ«‪،‬‬

‫‪.e‬‬
‫ـ ﹸﻳ ﹶﺒ ﱢ ﹸ‬
‫ﹺ‬
‫ﳛ ﹸﴬ ﺍﻟﻮﺍﻗﻌﺔ ﻭ ﹶﻳﻨﹾﻘﻠﻬﺎ‪ ،‬ﻭﺍﻟ ﹶﻘﺘﱠﺎﺕ‪:‬‬ ‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟ ﹶﻘﺘﱠﺎﺕ ﻭﺍﻟﻨ ﱠﱠﲈﻡ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﻟﻨ ﱠﱠﲈﻡ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﹶ ﹾ‬
‫ﹺ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﹶﻳ ﹾﺴ ﹶﻤﻊ ﻣﻦ ﺍﳊﺪﻳﺚ ﻣﺎ ﱂ ﻳﺸﻬﺪﻩ‪ ،‬ﺛﻢ ﻳﻨﻘﻞ ﻣﺎ ﺳﻤﻌﻪ‪ ،‬ﻭﺍﻟﻐﻴ ﹾﺒﺔ ﲣﺘﻠﻒ ﻋﻦ‬
‫ﻴﻤ ﹸﺔ‪ :‬ﻫﻲ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻋﲆ ﻭﺟﻪ ﺍﻹﻓﺴﺎﺩ‪،‬‬ ‫ﹺ‬
‫ﺍﻟﻨﻤﻴﻤﺔ؛ ﻓﺎﻟﻨﱠﻤ ﹶ‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻛﺸﻒ ﺍﻷﴎﺍﺭ ﳑﺎ ﹸﻳﻜﺮ ﹸﻩ ﻛﹶﺸﻔﻪ‪ ،‬ﻭﻫﺬﺍ ﺷﺎﻣﻞ ﳌﺎ ﻳﻜﺮﻫﻪ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ‪،‬‬
‫‪ar‬‬
‫ﺃﻭ ﺍﳌﻨﻘﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻏﲑﳘﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺃﻭ ﺍﻟﺮﻣﺰ‪ ،‬ﺃﻭ ﺍﻹﻳﲈﺀ‬
‫ﺑﺎﻟﻌﲔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﺍﻟﻐﻴ ﹾﺒ ﹸﺔ‪ :‬ﻫﻲ ﺫﻛﺮ ﺍﳌﺴﻠﻢ ﻏﲑ ﺍ ﹸﳌﻌﻠﻦ ﺑﻔﺠﻮﺭﻩ ﺑﲈ ﻳﻜﺮﻩ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﻏﻴﺒﺘﻪ ﻋﲆ‬ ‫ﹺ‬
‫ﺍﻟﺮﺍﺟﺢ ﻭﻟﻮ ﺑﻐﻤﺰ‪ ،‬ﺃﻭ ﺑﻜﺘﺎﺑﺔ‪ ،‬ﺃﻭ ﺇﺷﺎﺭﺓ‪ .‬ﻭﺍﻟﻐﻴﺒﺔ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻤﻴﻤﺔ ﻓﻤﻦ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬
‫‪h‬‬
‫‪٣‬ـ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻦ ﻧﻘﻠﺖ ﻟﻪ ﻧﻤﻴﻤﺔ؟‬
‫ـ ﻳﻘﻮﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻭﻛﻞ ﻣﻦ ﹸﲪﹺ ﹶﻠﺖ ﺇﻟﻴﻪ ﻧﻤﻴﻤﺔ ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻓﻼﻥ ﻳﻘﻮﻝ‬
‫ﻓﻴﻚ‪ ،‬ﺃﻭ ﻳﻔﻌﻞ ﻓﻴﻚ ﻛﺬﺍ ﻓﻌﻠﻴﻪ ﺳﺘﺔ ﺃﻣﻮﺭ‪:‬‬
‫‪az‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻻ ﻳﺼﺪﻗﻪ‪.‬‬

‫ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﻳﻨﻬﺎﻩ ﻋﻦ ﺫﻟﻚ ﻭﻳﻨﺼﺤﻪ ﻭﻳﻘﺒﺢ ﻟﻪ ﻓﻌﻠﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﹸﻳﺒﻐﻀﻪ ﰲ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻓﺈﻧﻪ ﺑﻐﻴﺾ ﻋﻨﺪ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﻻ ﻳﻈﻦ ﺑﺄﺧﻴﻪ ﺍﻟﻐﺎﺋﺐ ﺍﻟﺴﻮﺀ‪.‬‬

‫‪‬‬ ‫‪٩٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻻ ﳛﻤﻠﻪ ﻣﺎ ﹸﺣﻜﻲ ﻟﻪ ﻋﲆ ﺍﻟﺘﺠﺴﺲ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥ ﻻ ﻳﺮﴇ ﻟﻨﻔﺴﻪ ﻣﺎ ﹶﳖﹶﻰ ﺍﻟﻨﲈﻡ ﻋﻨﻪ‪ ،‬ﻓﻼ ﳛﻜﻲ ﻧﻤﻴﻤﺘﻪ‪.‬‬
‫‪٤‬ـ ﻧﻘﻞ ﺍﻟﻜﻼﻡ ﺑﲔ ﺍﳊﻞ ﻭﺍﳊﺮﻣﺔ ﻭﻛﻴﻒ ﻳﺴﻠﻢ ﺍﳌﺮﺀ ﻣﻨﻪ؟‬
‫ﹺ‬
‫ﺍﻷﺧﺒﺎﺭ ﻣﺎ ﹸﻳ ﹾﻘ ﹶﺼﺪﹸ ﺑﻪ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﺃﻣﺎ ﻣﺎ ﹸﻳ ﹾﻘ ﹶﺼﺪ ﺑﻪ‬ ‫ﳜ ﹶﻔﻰ ﺃﻥ ﺍ ﹶﳌ ﹾﺬ ﹸﻣﻮ ﹶﻡ ﹺﻣ ﹾﻦ ﹺ‬
‫ﻧﻘﻞ‬ ‫ـﻻ ﹶﹾ‬

‫‪g‬‬
‫ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﹶﻭ ﹶ ﹶﲢ ﱢﺮﻱ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﲡﻨﺐ ﺍﻷﺫ￯‪ ،‬ﻓﻼ ﹶﺫ ﱠﻡ ﻓﻴﻪ‪ ،‬ﻭﻗﻠﻴﻞ ﻣﻦ ﹸﻳ ﹶﻔ ﱢﺮﻕ ﺑﲔ ﻫﺬ ﹾﻳﻦ‬
‫ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻓﻄﺮﻳﻖ ﺍﻟﺴﻼﻣﺔ ﰲ ﺫﻟﻚ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﻧﻘﻞ ﺍﻷﺧﺒﺎﺭ ﺇﻻ ﻣﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺔ‬
‫ﻣﴩﻭﻋﺔ‪.‬‬

‫‪.e‬‬ ‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪١‬ـ ﺑﻴﺎﻥ ﺣﺮﻣﺔ ﺍﻟﻨﻤﻴﻤﺔ ﻭﻋﻈﻢ ﺇﺛﻤﻬﺎ‪.‬‬
‫‪٢‬ـ ﺍﻟﻨﻤﻴﻤﺔ ﴐﺭﻫﺎ ﻛﺒﲑ ﻋﲆ ﺍﻟﻔﺮﺩ ﻭﺍﳌﺠﺘﻤﻊ‪.‬‬
‫ﺧﲑﺍ‪.‬‬
‫‪٣‬ـ ﺍﻷﺻﻞ ﰲ ﺍﳌﺴﻠﻢ ﺃﻥ ﻻ ﻳﻘﻮﻝ ﺇﻻ ﹰ‬
‫‪ar‬‬
‫ﺍﻷﻋﲈﻝ ﺍﻟﺘﻲ ﺗﹸﺪﹾ ﹺﺧﻞ ﺍﳌﺴﻠﻢ ﺍﳉﻨﺔ‪.‬‬
‫ﹺ‬ ‫‪٤‬ـ ﺍﳊﺮﺹ ﻋﲆ‬

‫***‬

‫\¯‪Ï÷Òà‬‬
‫‪h‬‬
‫ﺱ‪ :١‬ﻣﺎ ﻣﻌﻨﻰ »ﻗﺘﱠﺎﺕ«؟‬
‫ﺱ‪ :٢‬ﺑﲔ ﻣﻨﺎﺳﺒﺔ ﺇﻳﺮﺍﺩ ﺣﺬﻳﻔﺔ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﲔ ﺍﻟﻨﺒﻲ ﷺ ﺧﻄﺮ ﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻭﺟﺰﺍﺀ ﺍﻟﻨﲈﻡ‪ ،‬ﻭﺿﺢ ﺫﻟﻚ‪.‬‬
‫ﺱ‪ :٣‬ﹶﺑ ﱠ ﹶ‬
‫‪az‬‬

‫ﺱ‪ :٤‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫ﺱ‪ :٥‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺱ‪ :٦‬ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻦ ﻧﹸﻘﻠﺖ ﻟﻪ ﻧﻤﻴﻤﻪ‪ ،‬ﻭﻛﻴﻒ ﻳﺴﻠﻢ ﺍﳌﺮﺀ ﻣﻨﻪ؟‬
‫***‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪٩٦‬‬
‫‪X‬‬
 ‫\‪Öç¡;flŸ]m’\;nÁÅ¢‬‬
‫‪CÏÁÊe›;k\Ä]åÑbD‬‬
‫ﻚ ‪ :‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹶﺲ ﺑ ﹺﻦ ﻣﺎﻟﹺ ﹴ‬
‫ﺎﺳـﺪﹸ ﻭﺍ‪،‬‬ ‫ـﻮﻝ ﺍﷲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﻻ ﹶﺗ ﹶﺒﺎ ﹶﻏ ﹸﻀﻮﺍ‪ ،‬ﹶﻭﻻ ﹶ ﹶﲢ ﹶ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃﻧ ﹺ ﹾ ﹶ‬

‫‪g‬‬
‫ﻭﻻ ﺗﹶﺪﹶ ﺍﺑـﺮﻭﺍ‪ ،‬ﻭﻛﹸﻮﻧﹸـﻮﺍ ﹺﻋﺒـﺎﺩ ﺍﷲ ﺇﹺ ﹾﺧﻮﺍﻧﹰـﺎ‪ ،‬ﻭﻻ ﹶﳛﹺ ﱡ ﹺ ﹺ‬
‫ـﻞ ﹸﳌ ﹾﺴـﻠ ﹴﻢ ﹶﺃ ﹾﻥ ﹶ ﹾﳞ ﹸﺠ ﹶـﺮ ﹶﺃ ﹶﺧـﺎ ﹸﻩ ﹶﻓ ﹾ‬
‫ـﻮ ﹶﻕ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬
‫ﹶﺛﻼ ﹶﺛ ﹺﺔ ﹶﺃ ﱠﻳﺎﻡﹴ«‪.‬‬

‫ﻣﻨﻬﻲ ﻋﻨﻪ‪.‬‬
‫ﱞ‬
‫‪.e‬‬
‫ﺎﺳﺪﹸ ﻭﺍ«‪ :‬ﻣﻦ ﺍﳊﺴﺪ ﻭﻫﻮ ﲤﻨﻲ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺍﻟﻐﲑ‪ ،‬ﻭﻫﻮ‬ ‫ﹶ‬
‫»ﻭﻻ ﺗﹶﺪﹶ ﺍ ﹶﺑ ﹸﺮﻭﺍ«‪ :‬ﺃﻱ‪ :‬ﻻ ﺗﺘﻬﺎﺟﺮﻭﺍ ﻓ ﹸﻴ ﱢ‬
‫ﻮﱄ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻇﻬﺮﻩ ﻟﺼﺎﺣﺒﻪ‪،‬‬ ‫ﹶ‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﻻ ﹶﺗ ﹶﺒﺎ ﹶﻏ ﹸﻀﻮﺍ«‪ :‬ﻣﻦ ﺍﻟ ﹸﺒﻐﹾﺾ ﻭﻫﻮ ﺍﻟﻜﺮﻩ‪ ،‬ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻨﻪ‪.‬‬
‫»ﻭﻻ ﹶ ﹶﲢ ﹶ‬
‫‪ar‬‬
‫ﺃﻭ ﹸﻳﻌﺮﺽ ﻋﻨﻪ ﺣﲔ ﻳﺮﺍﻩ‪.‬‬
‫»ﻭﻛﹸﻮﻧﹸﻮﺍ ﹺﻋ ﹶﺒﺎ ﹶﺩ ﺍﷲﱠﹺ ﺇﹺ ﹾﺧ ﹶﻮﺍﻧﹰﺎ«‪ :‬ﺃﻱ‪ :‬ﻣﺘﺤﺎﺑﲔ‪.‬‬ ‫ﹶ‬
‫»ﳞ ﹸﺠﺮ ﹶﺃ ﹶﺧﺎ ﹸﻩ«‪ :‬ﺃﻱ‪ :‬ﻳﱰﻙ ﻣﻌﺎﻣﻠﺘﻪ‪.‬‬ ‫ﹶﹾ‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫‪h‬‬
‫ﱪﺍ ﺑﻌﺪ ﺧﱪ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﹰ‬ ‫ﹺ‬
‫ﺑﺪﻻ‪ ،‬ﺃﻭ ﻫﻮ ﺍﳋﱪ‪.‬‬ ‫»ﺇ ﹾﺧ ﹶﻮﺍﻧﹰﺎ«‪ :‬ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﹶﺧ ﹶ ﹰ‬
‫ﺑﻨﺎﺀ‬ ‫ﹺ‬
‫ﺬﻑ ﺣﺮﻑ ﻧﺪﺍﺋﻪ‪ ،‬ﺃﻭ ﻣﻨﺼﻮﺏ ﻋﲆ ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﹰ‬ ‫»ﻋ ﹶﺒﺎ ﹶﺩ ﺍﷲ«‪ :‬ﻣﻨﺎﺩ￯ ﹸﺣ ﹶ‬
‫‪az‬‬

‫ﻋﲆ ﻭﻗﻮﻋﻪ ﺑﻌﺪ ﺿﻤﲑ ﺍﳌﺨﺎﻃﺐ‪.‬‬

‫ﺙ ﹶﻟﻴ ﹴ‬‫ﹺ‬ ‫ﹺ‬
‫ﺎﻝ«‪ ،‬ﺃﻱ‪ :‬ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﺃﻭ ﺛﻼﺙ‬ ‫» ﹶﻓ ﹾﻮ ﹶﻕ ﹶﺛﻼ ﹶﺛﺔ ﹶﺃ ﱠﻳﺎﻡﹴ«‪ :‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ » :‬ﹶﺛ ﹶﻼ ﹶ‬
‫ﻟﻴﺎﻝ‪ ،‬ﻭﺣﻴﺚ ﹸﺃ ﹾﻃﻠﹺ ﹶﻘﺖ ﺍﻷﻳﺎﻡ ﹸﺃ ﹺﺭﻳﺪﹶ ﻟﻴﺎﻟﻴﻬﺎ‪.‬‬

‫‪‬‬ ‫‪٩٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﳊﺴﺪ ﺃﻣﺮﺍﺽ ﺗﺼﻴﺐ ﺍﻟﻔﺮﺩ ﻭﺗﻘﻄﻊ ﺗﺮﺍﺑﻂ ﺍﳌﺠﺘﻤﻊ ﺗﻮﺿﻴﺢ‬
‫ﺫﻟﻚ ﻭﻋﻼﺝ ﺍﳊﺴﺪ‪.‬‬

‫‪g‬‬
‫ﺍﻟﻨﺒﻲ ﷺ ﻋﻦ ﺗﻌﺎﻃﻲ ﺃﺳﺒﺎﺏ ﺍﻟﺒﻐﺾ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﺒﺎﻏﺾ‪ :‬ﺃﻥ ﻳﻘﻊ ﺑﲔ‬
‫ـ ﳖﻰ ﱡ‬
‫ﺍﺛﻨﲔ ﻭﻗﺪ ﻳﻘﻊ ﻣﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺒﺎﻏﺾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻷﻫﻮﺍﺀ‬
‫ﺍ ﹸﳌ ﹺﻀ ﱠﻠﺔ ﺍﳌﻮﺟﺒﺔ ﻟﻠﺘﺒﺎﻏﺾ‪.‬‬

‫‪.e‬‬
‫ـ ﻭﳖﻰ ﷺ ﻛﺬﻟﻚ ﻋﻦ ﺍﻟﺘﺤﺎﺳﺪ ﺳﻮﺍﺀ ﺃﺳﻌﻰ ﺍﳊﺎﺳﺪ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺍﻟﻐﲑ‬
‫ﻳﺴﻊ ﻭﻛﺎﻥ ﺍﳌﺎﻧﻊ ﻟﻪ ﻋﺠﺰﻩ ﻋﻦ ﺍﻟﻔﻌﻞ ﺑﺤﻴﺚ ﻟﻮ‬‫ﺃﻡ ﻻ‪ ،‬ﻓﺈﻥ ﺳﻌﻰ ﻛﺎﻥ ﺑﺎﻏ ﹰﻴﺎ‪ ،‬ﻭﺇﻥ ﱂ ﹶ‬
‫ﺁﺛﲈ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺎﻧﻊ ﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ﻓﻘﺪ ﹸﻳ ﹾﻌ ﹶﺬﺭ؛ ﻷﻧﻪ ﻻ ﻳﻤﻠﻚ‬
‫ﲤﻜﱠﻦ ﻣﻨﻪ ﻟﻔﻌﻠﻪ ﻛﺎﻥ ﹰ‬
‫‪ar‬‬
‫ﻭﺑﲔ ﷺ‬
‫ﺭﻓﻊ ﺧﻮﺍﻃﺮ ﺍﻟﻨﻔﺲ ﻓﻴﻜﻔﻴﻪ ﰲ ﳎﺎﻫﺪﺓ ﻧﻔﺴﻪ ﻋﺪﻡ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ‪ ،‬ﱠ‬
‫ﻋﻼﺝ ﺍﳊﺴﺪ ﺑﻘﻮﻟﻪ‪» :‬ﺛﻼﺙ ﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﺃﺣﺪ ﺍﻟ ﱢﻄ ﹶ ﹶﲑﺓ‪ ،‬ﻭﺍﻟﻈﻦ‪ ،‬ﻭﺍﳊﺴﺪ(‪ ،‬ﻗﻴﻞ‪:‬‬
‫ﻓﲈ ﺍﳌﺨﺮﺝ ﻣﻨﻬﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﹶﺗ ﹶﻄ ﱠ ﹾﲑﺕ ﻓﻼ ﺗﺮﺟﻊ‪ ،‬ﻭﺇﺫﺍ ﻇﻨﻨﺖ ﻓﻼ‬
‫ﲢﻘﻖ‪ ،‬ﻭﺇﺫﺍ ﺣﺴﺪﺕ ﻓﻼ ﹶﺗ ﹾﺒﻎﹺ«‪.‬‬
‫‪h‬‬
‫‪٢‬ـ ﻛﻴﻒ ﳛﺼﻞ ﺍﳌﺴﻠﻢ ﻋﲆ ﳏﺒﺔ ﺃﺻﺤﺎﺑﻪ؟‬
‫ـ ﻭﺃﻣﺮ ﷺ ﻛﻞ ﻣﺴﻠﻢ ﺑﺄﻥ ﳛﺐ ﻟﺼﺎﺣﺒﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ؛ ﻭﺫﻟﻚ ﺑﺎﻛﺘﺴﺎﺏ ﻣﺎ‬
‫ﻳﺼﲑﻭﻥ ﺑﻪ ﻛﺎﻹﺧﻮﺓ ﺍﻷﺷ ﹼﻘﺎﺀ ﰲ ﺍﻟﺸﻔﻘﺔ‪ ،‬ﱢ‬
‫ﻭﺍﻟﺮ ﹾﻓﻖ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﳌﺤﺒﺔ‪ ،‬ﻭﺍﳌﺴﺎﻭﺍﺓ‪،‬‬
‫‪az‬‬

‫ﻭﺍﳌﻼﻃﻔﺔ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﰲ ﺍﳋﲑ ﻣﻊ ﺻﻔﺎﺀ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﺑﻜﻞ ﺣﺎﻝ؛ ﻷﳖﻢ‬

‫ﲨﻴ ﹰﻌﺎ ﻋﺒﺎﺩ ﷲ ﲨﻌﺘﻬﻢ ﻣﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ؛ ﻓﺎﻟ ﱠﺘ ﹶﺒﺎ ﹸﻏ ﹸﺾ‪ ،‬ﻭﺍﻟﺘ ﹶﱠﺤ ﹸ‬
‫ﺎﺳﺪﹸ ‪،‬‬
‫ﻭﺍﻟﺘﱠﺪﹶ ﺍﺑﺮ ﹴ‬
‫ﻣﻨﺎﻑ ﳊﺎﻝ ﺍﻷﺧﻮﺓ‪.‬‬ ‫ﹸﹸ‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪٩٨‬‬
‫‪X‬‬
 ‫‪٣‬ـ ﻫﺠﺮ ﺍﳌﺴﻠﻢ ﻷﺧﻴﻪ ﺑﻢ ﻳﻜﻮﻥ ﻭﻣﺪﺗﻪ؟‬
‫ـ ﻭﳖﻰ ﷺ ﻋﻦ ﻫﺠﺮ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﻓﻴﱰﻙ ﻣﻌﺎﻣﻠﺘﻪ ﻓﻼ ﹶﻳﺒﺪﺅﻩ ﺑﺎﻟﺴﻼﻡ‪،‬‬
‫ﻭﻻ ﹸﳚﻴﺒﻪ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﺘﻌﺒﲑ ﺑﺎﻷﺥ ﻳﻔﻴﺪ ﺃﻥ ﻫﺬﺍ ﺍﳊﻜﻢ ﺧﺎﺹ ﺑﺎﳌﺆﻣﻨﲔ‪.‬‬
‫ﺍﳍ ﹾﺠ ﹶﺮﺓ ﹶﺑﲔ ﺍﻟـ ﹸﹾﻤﺴﻠﻤﲔ ﹶﺃﻛﺜﺮ‬ ‫ـ ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ‪ :‬ﺃﻧﻪ ﲢﺮﻡ ﹾ ﹺ‬

‫‪g‬‬
‫ﻣﻦ ﹶﺛ ﹶﻼﺙ ﹶﻟﻴﺎﻝ ﺑﹺﻨﺺ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻳﺒﺎﺡ ﹺﰲ ﺍﻟ ﱠﺜ ﹶﻼﺙ ﺑﹺﻤ ﹾﻔﻬ ﹺ‬
‫ﻮﻣﻪ‪ ،‬ﹶﻭﺇﹺﻧ ﹶﱠﲈ ﹸﻋﻔﻲ ﹶﻋﻨ ﹸﻪ ﰲ ﺫﻟﻚ؛‬ ‫ﹶ ﹸ‬ ‫ﹶﹸﹶ‬ ‫ﱢ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹶ‬
‫ﻷﻥ ﹾﺍﻵ ﹶﺩﻣ ﹼﻲ ﳎﺒﻮﻝ ﻋﲆ ﺍ ﹾﻟﻐ ﹶﹶﻀﺐ ﻓﻠﻌﻞ ﺍﻟﴩﻉ ﺗﺴﺎﻣﺢ ﺑﺬﻟﻚ ﺍ ﹾﻟﻘﺪﺭ ﹾ‬
‫ﻟﲑﺟﻊ ﹶﻭ ﹶﻳﺰﹸﻭﻝ‬
‫ﺫﻟﻚ ﺍ ﹾﻟ ﹶﻌ ﹺ‬

‫‪.e‬‬
‫ﺎﺭﺽ‪.‬‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻷﺳﺒﺎﺏ ﺍﳌﺆﺩﻳﺔ ﺇﻟﻴﻪ‪.‬‬
‫‪٢‬ـ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﺴﺪ ﺑﺘﻤﻨﻲ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺍﻟﻐﲑ‪.‬‬
‫‪ar‬‬
‫‪٣‬ـ ﺍﳊﺚ ﻋﲆ ﺍﻷﻟﻔﺔ‪ ،‬ﻭﺍﳌﻮﺩﺓ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻘﺎﻃﻊ‪ ،‬ﻭﺍﻟﺘﺪﺍﺑﺮ‪.‬‬
‫‪٤‬ـ ﻫﺠﺮ ﺍﳌﺴﻠﻢ ﺃﺧﺎﻩ ﺍﳌﺴﻠﻢ ﻓﻮﻕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬﺎ ﻳﻮﻗﻊ ﰲ ﺍﻹﺛﻢ‪.‬‬

‫***‬

‫\¯‪Ï÷Òà‬‬
‫‪h‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﻻ ﺗﺒﺎﻏﻀﻮﺍ ـ ﻭﻻ ﲢﺎﺳﺪﻭﺍ ـ ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ(‪.‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﺇﻋﺮﺍﺏ ﻗﻮﻟﻪ ﷺ‪» :‬ﺇﺧﻮﺍﻧﹰﺎ« ـ ﹺ‬
‫‪az‬‬

‫»ﻋ ﹶﺒﺎ ﹶﺩ ﺍﷲ«؟‬

‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫***‬
‫‪‬‬ ‫‪٩٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\‪Öç¡;√à]i’\;nÁÅ¢‬‬
‫‪CÈê]¬∏]d;ÎÖ·]-\;flŸ;ÖÁÉui’\D‬‬
‫ﻮﻝ‪» :‬ﻛ ﱡﹸﻞ ﹸﺃ ﱠﻣﺘﹺﻲ ﹸﻣ ﹶﻌ ﹰﺎﰱ‬ ‫ﻮﻝ ﺍﷲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﺖ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﻮﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬ ‫ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹶﻋ ﹺﻦ ﹶﺃ ﹶﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‬

‫‪g‬‬
‫ﹺ‬
‫ﻼ ﹸﺛ ﱠﻢ ﹸﻳ ﹾﺼﺒﹺ ﹶﺢ ﹶﻭ ﹶﻗﺪﹾ‬ ‫ﺇﹺ ﱠﻻ ﺍﳌﺠﺎﻫﺮﻳﻦ‪ ،‬ﹶﻭﺇﹺ ﱠﻥ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻤ ﹶﺠﺎﻧﺔ ﹶﺃ ﹾﻥ ﹶﻳ ﹾﻌ ﹶﻤ ﹶﻞ ﱠ‬
‫ﺍﻟﺮ ﹸﺟ ﹸﻞ ﺑﹺﺎﻟ ﱠﻠ ﹾﻴ ﹺﻞ ﹶﻋ ﹶﻤ ﹰ‬ ‫)‪(١‬‬

‫ﱰ ﹸﻩ ﹶﺭ ﱡﺑ ﹸﻪ‪،‬‬
‫ﺎﺕ ﹶﻳ ﹾﺴ ﹸ ﹸ‬
‫ﺖ ﺍ ﹾﻟ ﹶﺒ ﹺ‬
‫ﺎﺭ ﹶﺣ ﹶﺔ ﻛ ﹶﹶﺬﺍ‪ ،‬ﹶﻭﻛ ﹶﹶﺬﺍ‪ ،‬ﹶﻭ ﹶﻗﺪﹾ ﹶﺑ ﹶ‬ ‫ﻼﻥ‪ ،‬ﹶﻋ ﹺﻤ ﹾﻠ ﹸ‬
‫ﻮﻝ‪ :‬ﹶﻳﺎ ﹸﻓ ﹸ‬ ‫ﱰ ﹸﻩ ﺍﷲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻓ ﹶﻴ ﹸﻘ ﹶ‬
‫ﹶﺳ ﹶ ﹶ‬

‫‪.e‬‬ ‫ﱰ ﺍﷲ ﹶﻋﻨﹾ ﹸﻪ«‪.‬‬ ‫ﻭﻳﺼﺒﹺﺢ ﻳﻜ ﹺﹾﺸ ﹸ ﹺ‬

‫ﻒﺳ ﹾ ﹶ‬ ‫ﹶﹸ ﹾ ﹸ ﹶ‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﻛ ﱡﹸﻞ ﹸﺃ ﱠﻣﺘﹺﻲ«‪ :‬ﺃﻱ‪ :‬ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻥ ﲠﺎ‪ ،‬ﻓﻴﺼﻔﺢ ﺍﷲ ـ‬ ‫»ﻣ ﹶﻌ ﹰﺎﰱ«‪ :‬ﻣﻦ ﺍﻟﻌﺎﻓﻴﺔ ﺃﻱ ﹸﻳ ﹾﻌ ﹶﻔﻰ ﻋﻦ ﹸﺫﻧﹸﻮﲠﻢ ﻭﻻ ﹸﻳ ﹶﺆ ﹶ‬
‫ﺍﺧ ﹸﺬ ﹶ‬ ‫ﹸ‬
‫‪ar‬‬
‫ﺗﻌﺎﱃ ـ ﻋﻨﻬﻢ‪ ،‬ﻭﻳﺘﺠﺎﻭﺯ ﻋﻦ ﺫﻧﻮﲠﻢ‪.‬‬
‫»ﺍﳌﺠﺎﻫﺮﻳﻦ«‪ :‬ﻣﻦ ﺍﳌﺠﺎﻫﺮﺓ ﺑﻤﻌﻨﻰ ﺍﻟﻈﻬﻮﺭ ﺑﺎﳌﻌﺼﻴﺔ ﺍﺳﺘﺨﻔﺎ ﹰﻓﺎ ﺑﺤﻖ ﺍﷲ ـ ﺗﻌﺎﱃ‬
‫ـ ﻭﺑﺮﺳﻮﻟﻪ‪ ،‬ﻭﺑﺼﺎﳊﻲ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ـﻤ ﹶﺠﺎﻧﹶﺔ«‪ :‬ﻣﻦ ﺍﳌﺠﻮﻥ‪ ،‬ﻭﻫﻮ ﻗﻠﺔ ﺍﳊﻴﺎﺀ ﹶﺑﺄﻻ ﹸﻳﺒﺎﱄ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻮﻟﻪ ﻭﻓﻌﻠﻪ‪.‬‬
‫‪h‬‬
‫»ﺍ ﹾﻟ ﹶ‬
‫ﺍﻟﺮ ﹸﺟ ﹸﻞ ﺑﹺﺎﻟ ﱠﻠ ﹾﻴ ﹺﻞ ﹶﻋ ﹶﻤ ﹰﻼ«‪ :‬ﹸﻳ ﹶﺮﺍﺩ ﺑﺎﻟﻌﻤﻞ ﺍﳌﻌﺼﻴﺔ‪.‬‬ ‫ﹶ‬
‫»ﺃ ﹾﻥ ﹶﻳ ﹾﻌ ﹶﻤ ﹶﻞ ﱠ‬
‫» ﹸﺛ ﱠﻢ ﹸﻳ ﹾﺼﺒﹺ ﹶﺢ« ﺃﻱ‪ :‬ﻳﺪﺧﻞ ﰲ ﺍﻟﺼﺒﺎﺡ‪.‬‬
‫‪az‬‬

‫ﻣﻦ ﻭﻗﺖ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺃﺻﻠﻪ ﹺﻣ ﹾﻦ ﹶﺑ ﹶﺮﺡ ﺇﺫﺍ ﺯﺍﻝ‪.‬‬ ‫»ﺍ ﹾﻟ ﹶﺒ ﹺ‬

‫ﺎﺭ ﹶﺣ ﹶﺔ«‪ :‬ﻫﻲ ﺃﻗﺮﺏ ﻟﻴﻠﺔ ﻣﻀﺖ ﹾ‬
‫»ﻛ ﹶﹶﺬﺍ ﹶﻭﻛ ﹶﹶﺬﺍ«‪ :‬ﺃﻱ‪ :‬ﻣﻦ ﺍﳌﻌﺎﴆ‪.‬‬
‫ﺎﻫ ﹶﺮ ﹺﺓ«‪ ،‬ﻭﺍﳌﺠﺎﻫﺮﻭﻥ ﻫﻢ ﺍ ﹸﳌﻌﻠﻨﻮﻥ ﺑﺎﻟﻔﺴﻖ‪.‬‬
‫)‪ (١‬ﻭﰲ ﺭﻭﺍﻳﺔ‪» :‬ﻭﺇﻥ ﻣﻦ ﺍ ﹸﳌ ﹶﺠ ﹶ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١٠٠‬‬
‫‪X‬‬
 ‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫»ﻣ ﹶﻌ ﹰﺎﰱ«‪ :‬ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺍ ﹸﳌﻌﺎﻓﺎﺓ‪.‬‬ ‫ﹸ‬
‫ﹺ‬
‫ﻳﻦ«‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ‪ :‬ﺇﻻ ﺑﻤﻌﻨﻰ ﻟﻜﻦ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪ‬‫»ﺇﹺ ﱠﻻ ﺍﻟـ ﹸﹾﻤ ﹶﺠﺎﻫ ﹺﺮ ﹶ‬
‫ﺍﻟﺒﴫﻳﲔ‪ ،‬ﻭﺟﺎﺀﺕ ﺭﻭﺍﻳﺔ ﻣﻮﺍﻓﻘﺔ ﳍﺬﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﺠﺎﻫﺮﻭﻥ ﻣﺒﺘﺪﺃ ﻭﺍﳋﱪ ﳏﺬﻭﻑ‬

‫‪g‬‬
‫ﺃﻱ‪ :‬ﹶﻟﻜﹺ ﹺﻦ ﺍﳌﺠﺎﻫﺮﻭﻥ ﺑﺎﳌﻌﺎﴆ ﻻ ﻳﻌﺎﻓﻮﻥ‪.‬‬
‫»ﻭ ﹶﻗﺪﹾ ﹶﺳ ﹶ ﹶ‬
‫ﱰ ﹸﻩ ﺍﷲﱠﹸ«‪ :‬ﲨﻠﺔ ﺣﺎﻟﻴﺔ‪.‬‬ ‫ﹶ‬

‫‪.e‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﺠﺎﻫﺮﺓ ﺑﺎﳌﻌﺼﻴﺔ ﻭﺍﻷﻣﺮ ﺑﺴﱰﻫﺎ‪.‬‬
‫‪٢‬ـ ﻓﺮﻭﻕ ﺑﲔ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ar‬‬
‫‪١‬ـ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﺠﺎﻫﺮﺓ ﺑﺎﳌﻌﺼﻴﺔ ﻭﺍﻷﻣﺮ ﺑﺴﱰﻫﺎ‪.‬‬
‫ﺍﻟﻨﺒﻲ ﷺ ﻣﻦ ﺍﳌﺠﺎﻫﺮﺓ ﺑﺎﳌﻌﺼﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺳﱰ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻓﺎﳌﺠﺎﻫﺮﻭﻥ ﻫﻢ‬ ‫ـ ﹸﳛ ﹼﺬﺭ ﱡ‬
‫ﺍ ﹸﳌﻌﻠﻨﻮﻥ ﺑﺎﻟﻔﺴﻖ‪ ،‬ﻭﺍﳌﻈﻬﺮﻭﻥ ﳌﻌﺎﺻﻴﻬﻢ؛ ﺍﺳﺘﺨﻔﺎ ﹰﻓﺎ ﺑﺤﻖ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻭﺑﺮﺳﻮﻟﻪ‪،‬‬
‫ﻭﺑﺼﺎﳊﻲ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻔﻌﻠﻬﺎ ﹺﴎﺍ ﺛﻢ ﻳﻜﺸﻒ ﹺﺳ ﹾﱰ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻋﻠﻴﻪ ﹶﻓ ﹸﻴﺤﺪﱢ ﺙ‬
‫‪h‬‬
‫ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﺍﺟﺘﻨﺒﻮﺍ‬ ‫ﲠﺎ‪ ،‬ﻭ ﻗﺪ ﺟﺎﺀ ﺍﻷﻣﺮ ﺑﺎﻟﺴﱰ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻫﺬﻩ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ« ـ ﻭﻫﻲ ﻛﻞ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻓﻌﻞ ﻓﺎﺣﺶ ﻭﻗﺒﻴﺢ ـ ﺍﻟﺘﻲ ﳖﻰ ﻋﻨﻬﺎ‪ ،‬ﻓﻤﻦ‬
‫ﹶﺃﱂ ﱠ ﺑﴚﺀ ﻣﻨﻬﺎ ﻓﻠﻴﺴﺘﱰ ﺑﺴﱰ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪.‬‬
‫‪az‬‬

‫ﻭﺭ ﱠﺟ ﹶﺤ ﹶﻬﺎ ﺍﻟﻘﺎﴈ ﻋﻴﺎﺽ‪،‬‬‫»ﺍﳌﺠﺎﻧﹶﺔ« ﹶ‬

‫ﹶ‬ ‫ﺎﻫ ﹶﺮ ﹺﺓ« ﺑﺪﻝ‬
‫ـ ﺟﺎﺀ ﰲ ﻧﺴﺨﺔ ﻣﻦ »ﺍ ﹸﳌ ﹶﺠ ﹶ‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍ ﹶﳌ ﹶﺠﺎﻧﺔ ﺗﺼﺤﻴﻒ ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﻏﲑ ﹸﻣ ﹾﺴ ﹶﺘ ﹾﺒ ﹶﻌﺪ ﻫﻨﺎ؛ ﻷﻥ ﺍﳌﺎﺟﻦ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺴﺘﻬﱰ ﰲ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺒﺎﱄ ﺑﲈ ﻗﺎﻝ‪ ،‬ﻭﻣﺎ ﻗﻴﻞ ﻟﻪ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ‬

‫‪‬‬‫‪١٠١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﺣﺠﺮ ﰲ »ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ«‪» :‬ﺭﻭﺍﻳﺔ ﺍ ﹶﳌﺠﺎﻧﺔ ﺃﺑﻠﻎ ﰲ ﺍﻟﺘﻌﺒﲑ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﺍﳌﺬﻛﻮﺭ ـ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻌﺼﻴﺔ ﻋﻤﻠﺖ ﺍﻟﺒﺎﺭﺣﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ـ ﻻ ﻳﺮﺗﺎﺏ ﺃﺣﺪ ﰲ ﺃﻧﻪ ﻣﻦ‬
‫ﺍﳌﺠﺎﻫﺮﺓ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺇﻋﺎﺩﺓ ﺫﻛﺮﻩ ﻛﺒﲑ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻠﻔﻆ ﺍ ﹶﳌ ﹶﺠﺎﻧﺔ ﻓﺘﻔﻴﺪ ﻣﻌﻨﻰ‬
‫ﺯﺍﺋﺪﹰ ﺍ ﻭﻫﻮ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﳚﺎﻫﺮ ﺑﺎﳌﻌﺼﻴﺔ ﻳﻜﻮﻥ ﻣﻦ ﲨﻠﺔ ﺍﳌﺎﺟﻨﲔ ﻭﺍﳌﺠﺎﻧﺔ ﻣﺬﻣﻮﻣﺔ‬

‫‪g‬‬
‫ﴍ ﹰﻋﺎ ﻭﻋﺮ ﹰﻓﺎ؛ ﻓﻴﻜﻮﻥ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺍﺭﺗﻜﺐ ﳏﻈﻮﺭﻳﻦ‪ :‬ﺇﻇﻬﺎﺭ ﺍﳌﻌﺼﻴﺔ‪،‬‬
‫ﻭﺗﻠﺒﺴﻪ ﺑﻔﻌﻞ ﺍﳌﺎﺟﻦ«‪.‬‬
‫‪٢‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪.e‬‬ ‫ﺑﺤﻖ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫‪١‬ـ ﺍﳉﻬﺮ ﺑﺎﳌﻌﺼﻴﺔ ﻓﻴﻪ ﺍﺳﺘﺨﻔﺎﻑ ﱢ‬
‫‪٢‬ـ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺴﱰ ﻋﲆ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻐﲑ ﺣﺎﻝ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫‪٣‬ـ ﺍﳌﺠﺎﻫـﺮﺓ ﻭﺍﻹﻋـﻼﻥ ﻋـﻦ ﻓﻌـﻞ ﺍﳌﻌـﺎﴆ ﻣـﻦ ﺍﻵﺛـﺎﻡ ﺍﻟﻜﺒـﲑﺓ ﺍﻟﺘـﻲ‬
‫ﺗﺴﺘﻮﺟﺐ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫‪ar‬‬
‫‪٤‬ـ ﺍﳌﺠﺎﻫﺮ ﺑﺎﳌﻌﺼﻴﺔ ﻳﺘﺴﺒﺐ ﰲ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﳌﺠﺘﻤﻊ‪.‬‬
‫***‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪h‬‬
‫)ﻣ ﹶﻌﺎﰱ ـ ﺍﳌﺠﺎﻧﺔ ـ ﺍﻟﺒﺎﺭﺣﺔ(‪.‬‬
‫ﹸ‬
‫ﹺ‬
‫ﺱ‪ :٢‬ﻣﺎ ﺇﻋﺮﺍﺏ ﻗﻮﻟﻪ ﷺ‪» :‬ﺇﹺ ﱠﻻ ﺍﻟـ ﹸﹾﻤ ﹶﺠﺎﻫ ﹺﺮ ﹶ‬
‫ﻳﻦ«؟‬
‫‪az‬‬

‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬
‫‪١٠٢‬‬
‫‪X‬‬
 ‫\‪‡ÂÖ笒\;nÁÅ¢‬‬
‫‪C∞]¬h;!\;∞b;ÿ]⁄¡¯\;f‬‬ ‫‪đ t˛ ^;˛ flł ŸŽD‬‬
‫ﻱ ﺍﻟ ﹶﻌ ﹶﻤ ﹺﻞ ﹶﺃ ﹾﻓ ﹶﻀ ﹸﻞ؟ ﹶﻓ ﹶﻘ ﹶﺎﻝ‪» :‬ﺇﹺ ﹶﻳﲈ ﹲﻥ‬ ‫ﹺ‬
‫ﻮﻝ ﺍﷲ ﷺ‪ :‬ﹸﺳﺌ ﹶﻞ ﹶﺃ ﱡ‬
‫ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃ ﹺﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‬

‫‪g‬‬
‫ﻴﻞ ﺍﷲ« ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﹸﺛ ﹼﻢ ﹶﻣﺎ ﹶﺫﺍ؟ ﹶﻗ ﹶﺎﻝ‪:‬‬ ‫»ﺍﳉ ﹶﻬﺎ ﹸﺩ ﹺﰲ ﹶﺳﺒﹺ ﹺ‬ ‫ﺑﹺﺎﷲ ﹶﻭ ﹶﺭ ﹸﺳﻮﻟﹺ ﹺﻪ«‪ .‬ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﹸﺛ ﱠﻢ ﹶﻣﺎ ﹶﺫﺍ؟ ﹶﻗ ﹶﺎﻝ‪ :‬ﹺ‬
‫ﻭﺭ«‪.‬‬ ‫ﱪ ﹲ‬
‫»ﺣ ﱞﺞ ﹶﻣ ﹾ ﹸ‬
‫ﹶ‬

‫‪.e‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﺳﺌﹺ ﹶﻞ«‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﺎﺋﻞ ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺃﺑﻮ ﺫﺭ ‪.‬‬ ‫ﹸ‬
‫ﻱ ﺍﻟ ﹶﻌ ﹶﻤ ﹺﻞ ﹶﺃ ﹾﻓ ﹶﻀ ﹸﻞ؟«‪ :‬ﺃﻱ‪ :‬ﺃﻛﺜﺮ ﺛﻮﺍ ﹰﺑﺎ ﻋﻨﺪ ﺍﷲ‪.‬‬ ‫»ﺃ ﱡ‬ ‫ﹶ‬
‫ﻴﻞ‪ :‬ﹸﺛﻢ ﻣﺎ ﹶﺫﺍ؟«‪ :‬ﺃﻱ‪ :‬ﺃﻱ ﹴ‬ ‫ﹺ‬
‫ﳾﺀ ﺃﻓﻀﻞ ﺑﻌﺪ ﺍﻹﻳﲈﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‪.‬‬ ‫ﱡ‬ ‫»ﻗ ﹶ ﱠ ﹶ‬
‫ﻴﻞ ﺍﷲ«‪ :‬ﻭﻫﻮ ﺃﻓﻀﻞ؛ ﻹﻋـﻼﺀ ﻛﻠﻤﺔ ﺍﷲ‪ ،‬ﻭ ﹶﺑ ﹾ‬
‫ـﺬﻝ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ‬ ‫»ﺍﳉ ﹶﻬـﺎ ﹸﺩ ﹺﰲ ﹶﺳـﺒﹺ ﹺ‬ ‫ﹺ‬
‫‪ar‬‬
‫ﰲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﳜﺎﻟﹺﻄﻪ ﺇﺛﻢ‪ ،‬ﻭﻻ ﻳﺪﹶ ﹺ‬
‫ﺍﺧ ﹸﻠﻪ ﺭﻳﺎﺀ‪.‬‬ ‫ﻭﺭ«‪ :‬ﺃﻱ‪ :‬ﻣﻘﺒﻮﻝ‪ ،‬ﻻ ﹸ ﹶ‬
‫ﹸ‬ ‫ﹲ‬ ‫ﱪ ﹲ‬ ‫»ﺣ ﱞﺞ ﹶﻣ ﹾ ﹸ‬ ‫ﹶ‬
‫)ﺍﳌﺒﺎﺣﺚ ﺍﻟﻌﺮﺑﻴﺔ(‪:‬‬
‫»ﺳﺌﹺ ﹶﻞ«‪ :‬ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﺠﻬﻮﻝ‪ ،‬ﰲ ﳏﻞ ﺭﻓﻊ ﺧﱪ ﹶ‬
‫»ﺃ ﱠﻥ«‪.‬‬ ‫ﹸ‬
‫‪h‬‬
‫ﻱ ﺍﻟ ﹶﻌ ﹶﻤ ﹺﻞ ﹶﺃ ﹾﻓ ﹶﻀ ﹸﻞ؟«‪ :‬ﻣﺒﺘﺪﺃ ﻭﺧﱪ‪.‬‬
‫»ﺃ ﱡ‬‫ﹶ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪az‬‬

‫‪١‬ـ ﺍﳉﻤﻊ ﺑﲔ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﻭﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ￯ ﰲ ﺗﺮﺗﻴﺐ ﺃﻓﻀﻞ ﺍﻷﻋﲈﻝ‪.‬‬

‫‪٢‬ـ ﺳﺒﺐ ﺗﻘﺪﻳﻢ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﲆ ﺍﻹﻳﲈﻥ ﻭﺍﳊﺞ‪.‬‬
‫‪٣‬ـ ﺗﻌﺮﻳﻒ ﺍﳊﺞ ﻭﻋﻼﻣﺔ ﻗﺒﻮﻟﻪ‪.‬‬

‫‪‬‬‫‪١٠٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﴫﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺄﻥ ﺃﻓﻀﻞ ﺍﻷﻋﲈﻝ ﺑﻌﺪ ﺍﻹﻳﲈﻥ ﺑﺎﷲ‪ ،‬ﻭﺭﺳﻮﻟﻪ ﺍﳉﻬﺎﺩ‬ ‫ـ ﹸﻳ ﹶ ﱢ‬
‫ﹸﴫﺡ‬‫ﻴﻞ ﺍﷲ‪ ،‬ﻭﺑﻌﺪﻩ ﺍﳊﺞ ﺍﳌﱪﻭﺭ‪ ،‬ﻭﺟﺎﺀﺕ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ￯ ﺻﺤﻴﺤﺔ ﺗ ﹶ ﱢ‬ ‫ﹺﰲ ﹶﺳﺒﹺ ﹺ‬
‫ﺑﺄﻓﻀﻠﻴﺔ ﺃﻋﲈﻝ ﺃﺧﺮ￯ ﻏﲑ ﻣﺎ ﹸﺫﻛﹺ ﹶﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺜﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺑﹺ ﹼﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪،‬‬

‫‪g‬‬
‫ﻭﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻌﺘﻖ ﻟﻮﺟﻪ ﺍﷲ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫‪١‬ـ ﺍﳉﻤﻊ ﺑﲔ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﻭﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ￯ ﰲ ﺗﺮﺗﻴﺐ ﺃﻓﻀﻞ ﺍﻷﻋﲈﻝ‪:‬‬
‫ﲨ ﹶﻊ ﺍﻟﻌﻠﲈﺀ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺄﻥ ﺍﳌﺮﺍﺩ‪» :‬ﻣﻦ ﺃﻓﻀﻞ ﺍﻷﻋﲈﻝ ﻛﺬﺍ«‪ ،‬ﻛﲈ ﹸﻳ ﹶﻘﺎﻝ‪:‬‬
‫ﹶﹶ‬

‫‪.e‬‬ ‫ﻓﻼﻥ ﺃﻋﻘﻞ ﺍﻟﻨﺎﺱ ﺃﻱ‪ :‬ﻣﻦ ﺃﻋﻘﻠﻬﻢ‪.‬‬

‫ﻭﻗﺪ ﹸﻳ ﹶﻘﺎﻝ‪ :‬ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻷﺟﻮﺑﺔ ﰲ ﺫﻟﻚ؛ ﻻﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﻷﺷﺨﺎﺹ‬
‫ﻛﲈ ﹸﻳ ﹶﻘﺎﻝ‪ :‬ﺧﲑ ﺍﻷﺳﲈﺀ ﻛﺬﺍ‪ ،‬ﻭﻻ ﹸﻳ ﹶﺮﺍﺩ ﹶﺃﻧﱠﻪ ﹶﺧﲑ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ‪،‬‬
‫ﻭﺍﻷﺷﺨﺎﺹ‪ ،‬ﺑﻞ ﰲ ﺣﺎﻝ ﺩﻭﻥ ﺣﺎﻝ‪ ،‬ﻭﻟﺬﺍ ﱂ ﻳﺬﻛﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪،‬‬
‫‪ar‬‬
‫ﻭﺍﻟﺼﻴﺎﻡ‪.‬‬
‫‪٢‬ـ ﺳﺒﺐ ﺗﻘﺪﻳﻢ ﺍﳉﻬﺎﺩ ﻭﺗﻌﺮﻳﻔﻪ ﺑﺄﻝ ﺩﻭﻥ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻋﻤﻮﻡ ﻟﻔﻆ ﺍﳉﻬﺎﺩ‪:‬‬
‫ﺍﳊﺞ؛ ﻟﻼﺣﺘﻴﺎﺝ ﺇﻟﻴﻪ ﺃﻭﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻴﻞ ﺍﷲ ﻋﲆ ﱢ‬‫ﺍﳉ ﹶﻬﺎ ﹶﺩ ﹺﰲ ﹶﺳﺒﹺ ﹺ‬
‫ـ ﻗﺪﹼ ﻡ ﷺ ﹺ‬
‫ﺍﳉﻬﺎﺩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﺍﳊﺞ ﻓﺮﺽ ﻋﲔ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﻋﲆ ﺍﻟﺮﺍﺟﺢ‪.‬‬
‫‪h‬‬
‫ﻗﺎﴏﺍ ﻋﲆ ﳎﺎﻫﺪﺓ ﺍﻟﻜﻔﺎﺭ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﺑﻞ ﻳﺸﻤﻞ ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ‬ ‫ﻭﺍﳉﻬﺎﺩ ﻟﻴﺲ ﹰ‬
‫ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻭﻗﻬﺮﻫﺎ ﻋﲆ ﻃﺎﻋﺔ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪ ،‬ﻭﺟﻬﺎﺩ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ـ ﻭﺭﺩ ﹺ‬
‫»ﺍﳉ ﹶﻬﺎ ﹸﺩ« ﰲ ﺍﳊﺪﻳﺚ ﹸﻣ ﹶﻌ ﱠﺮ ﹰﻓﺎ ﺑﺎﻟﻼﻡ ﺩﻭﻥ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺍﳊﺞ؛ ﻷﻥ ﺍ ﹸﳌ ﹶﻌ ﱠﺮﻑ‬
‫‪az‬‬

‫ﺑﻼﻡ ﺍﳉﻨﺲ ﻛﺎﻟﻨﻜﺮﺓ ﰲ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﻷﻥ ﺍﻹﻳﲈﻥ ﻭﺍﳊﺞ ﻻ ﻳﺘﻜﺮﺭ ﻭﺟﻮﲠﲈ‪ ،‬ﺑﺨﻼﻑ‬
‫ﺍﳉﻬﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻳﺘﻜﺮﺭ؛ ﻓﺎﻟﺘﻨﻮﻳﻦ ﻟﻺﻓﺮﺍﺩ ﺍﻟﺸﺨﴢ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ ﻟﻠﻜﲈﻝ؛ ﺇﺫ ﻟﻮ ﺃﺗﻰ‬
‫ﺑﺎﳉﻬﺎﺩ ﻣﺮﺓ ﻣﻊ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺍﻟﺘﻜﺮﺍﺭ ﹶﳌﺎ ﻛﺎﻥ ﺃﻓﻀﻞ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪:‬‬
‫»ﺛﻢ ﹺﺟ ﹶﻬﺎ ﹲﺩ« ﺑﺎﻟﺘﻨﻜﲑ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﺍﻟﺜﻼﺛﺔ ﻟﻠﺘﻌﻈﻴﻢ‪.‬‬
‫ﱠ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١٠٤‬‬
‫‪X‬‬
 ‫‪٣‬ـ ﺗﻌﺮﻳﻒ ﺍﳊﺞ ﻭﻋﻼﻣﺔ ﻗﺒﻮﻟﻪ‪:‬‬
‫ﻭﺍﳊﺞ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﰲ ﺍﻟﴩﻉ‪ :‬ﺍﻟﻘﺼﺪ ﺇﱃ ﺑﻴﺖ ﺍﷲ ﺑﺄﻋﲈﻝ ﳐﺼﻮﺻﺔ‪،‬‬
‫ﺧﲑﺍ ﳑﺎ ﻗﺒﻠﻪ‪.‬‬
‫ﻭﻋﻼﻣﺔ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﳊﺞ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻟﻪ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﹰ‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪g‬‬
‫ﻳـﲈ ﹶﻥ ﺑﹺـﺎﷲ ﹶﻭ ﹶﺭ ﹸﺳـﻮﻟﹺ ﹺﻪ‪ ،‬ﻭﺍﳉﻬـﺎﺩ‪ ،‬ﻭﺍﳊـﺞ ﻣـﻦ ﺃﻓﻀـﻞ ﺍﻷﻋـﲈﻝ‬
‫ﻹ ﹶ‬‫‪١‬ـ ﺃﻥ ﺍ ﹺ‬
‫ﻋﻨﺪ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪.‬‬

‫‪.e‬‬
‫ﺍﻟﻨﺒﻲ ﷺ ﻋﲆ ﺗﻌﻠﻴﻢ ﺃﻣﺘﻪ ﻭﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪.‬‬
‫‪٢‬ـ ﺣﺮﺹ ﱢ‬
‫‪٣‬ـ ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ـ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ـ ﻋﲆ ﳎﺎﻣﻊ ﺍﳋﲑ ﺑﺴﺆﺍﳍﻢ ﻋﻦ‬
‫ﺃﻓﻀﻞ ﺍﻷﻋﲈﻝ‪.‬‬

‫***‬
‫‪ar‬‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﻓﻀﻞ ـ ﺣﺞ ﻣﱪﻭﺭ(‪.‬‬
‫‪h‬‬
‫ﻱ ﺍﻟ ﹶﻌ ﹶﻤ ﹺﻞ ﹶﺃ ﹾﻓ ﹶﻀ ﹸﻞ«؟‬ ‫»ﺳﺌﹺ ﹶﻞ« ﹶ‬
‫»ﺃ ﱡ‬ ‫ﺱ‪ :٢‬ﹶﻣ ﹾﻦ ﺍﻟﺴﺎﺋﻞ؟ ﻭﻣﺎ ﺇﻋﺮﺍﺏ ﹸ‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫‪az‬‬

‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺱ‪ :٥‬ﻣﺎ ﺳﺒﺐ ﺗﻘﺪﻳﻢ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﳌﺎﺫﺍ ﻭﺭﺩ ﺍﳉﻬﺎﺩ ﰱ ﺍﳊﺪﻳﺚ ﻣﻌﺮ ﹰﻓﺎ ﺑﺎﻷﻟﻒ‬
‫ﻭﺍﻟﻼﻡ ﺩﻭﻥ ﺍﳊﺞ ﻭﺍﻹﻳﲈﻥ؟‬

‫***‬
‫‪‬‬‫‪١٠٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\‪‡ÂÖ笒\Â;ÍÄ]¢\;nÁÅ¢‬‬
‫‪C‹Å£]d;‹˜à¸\;Ï∂ÑD‬‬
‫ﺖ ﹶﺭ ﹸﺟ ﹰﻼ ﹶﻓ ﹶﻌ ﱠ ﹾﲑ ﹸﺗ ﹸﻪ ﺑﹺ ﹸﺄ ﱢﻣ ﹺﻪ‪ ،‬ﹶﻓ ﹶﻘ ﹶﺎﻝ ﹺﱄ ﺍﻟﻨﱠﺒﹺ ﱡﻲ ﷺ‪ » :‬ﹶﻳﺎ ﹶﺃ ﹶﺑﺎ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺳﺎ ﹶﺑ ﹾﺒ ﹸ‬ ‫ﹶﻋ ﹺﻦ ﺃﰊ ﹼ‬
‫ﺫﺭ‬

‫‪g‬‬
‫ﺖ‬ ‫ﺎﻫﻠﹺ ﱠﻴ ﹲﺔ‪ ،‬ﺇﹺ ﹾﺧ ﹶﻮﺍ ﹸﻧﻜ ﹾﹸﻢ ﹶﺧ ﹶﻮ ﹸﻟﻜ ﹾﹸﻢ‪ ،‬ﹶﺟ ﹶﻌ ﹶﻠ ﹸﻬ ﹸﻢ ﺍﷲﹸ ﹶ ﹾﲢ ﹶ‬ ‫ﻴﻚ ﺟ ﹺ‬ ‫ﹺ‬
‫ﱠﻚ ﹾﺍﻣ ﹸﺮﺅﹲ ﻓ ﹶ ﹶ‬ ‫ﹶﺫ ﱟﺭ ﹶﺃ ﹶﻋ ﱠ ﹾﲑ ﹶﺗ ﹸﻪ ﺑﹺ ﹸﺄ ﱢﻣ ﹺﻪ؟ ﺇﹺﻧ ﹶ‬
‫ﺖ ﹶﻳ ﹺﺪ ﹺﻩ‪ ،‬ﹶﻓ ﹾﻠ ﹸﻴ ﹾﻄ ﹺﻌ ﹾﻤ ﹸﻪ ﹺﳑﱠﺎ ﹶﻳ ﹾﺄﻛ ﹸﹸﻞ‪ ،‬ﹶﻭ ﹾﻟ ﹸﻴ ﹾﻠﺒﹺ ﹾﺴ ﹸﻪ ﹺﳑﱠﺎ ﹶﻳ ﹾﻠ ﹶﺒ ﹸﺲ‪ ،‬ﹶﻭﻻﹶ‬‫ﹶﺎﻥ ﹶﺃ ﹸﺧﻮ ﹸﻩ ﹶ ﹾﲢ ﹶ‬‫ﹶﺃ ﹾﻳ ﹺﺪﻳﻜ ﹾﹸﻢ‪ ،‬ﹶﻓ ﹶﻤ ﹾﻦ ﻛ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻮﻫ ﹾﻢ ﹶﻓ ﹶﺄﻋﻴﻨ ﹸ‬
‫ﹸﻮﻫ ﹾﻢ«‪.‬‬ ‫ﻮﻫ ﹾﻢ ﹶﻣﺎ ﹶﻳﻐﹾﻠ ﹸﺒ ﹸﻬ ﹾﻢ‪ ،‬ﹶﻓﺈﹺ ﹾﻥ ﹶﻛ ﱠﻠ ﹾﻔﺘ ﹸﹸﻤ ﹸ‬ ‫ﹸﺗ ﹶﻜ ﱢﻠ ﹸﻔ ﹸ‬

‫‪.e‬‬
‫ﻫﻮ‪ :‬ﺃﺑﻮ ﺫﺭ‪ :‬ﹸﺟﻨﹾﺪﺏ ﺑﻦ ﹸﺟﻨﹶﺎﺩﺓ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﻐﻔﺎﺭﻱ‪ ،‬ﺃﺣﺪ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‬
‫ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺣ ﱠﻴﺎ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﺑﺘﺤﻴﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٣٢‬ﻫـ‪.‬‬
‫\’‪UÍÂ\Ö’]d;ÀÁÖ¬i‬‬
‫‪ar‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫ﺖ«‪ :‬ﺃﻱ‪ :‬ﺷﺎﲤﺖ‪.‬‬ ‫»ﺳﺎ ﹶﺑ ﹾﺒ ﹸ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹸ ﹺ‬
‫ﺖ ﹶﻟ ﹸﻪ ﹶﻳﺎ ﺍ ﹾﺑ ﹶﻦ‬
‫ﴪﺗﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮ￯‪ » :‬ﹶﻓ ﹸﻘ ﹾﻠ ﹸ‬ ‫» ﹶﻓ ﹶﻌ ﱠ ﹾﲑ ﹸﺗ ﹸﻪ ﺑﹺﺄ ﱢﻣﻪ«‪ :‬ﺃﻱ‪ :‬ﻧ ﹶﹶﺴ ﹾﺒ ﹸﺘ ﹸﻪ ﺇﱃ ﺍﻟ ﹶﻌﺎﺭ‪ ،‬ﻭ ﹶﻓ ﱠ ﹶ‬
‫ﺖ ﹺﻣﻨ ﹶﹾﻬﺎ«‪.‬‬
‫ﹶﺖ ﹸﺃ ﱡﻣ ﹸﻪ ﹶﺃ ﹾﻋ ﹶﺠ ﹺﻤ ﱠﻴ ﹰﺔ ﹶﻓﻨ ﹺ ﹾﻠ ﹸ‬
‫»ﻭﻛﹶﺎﻧ ﹾ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﹾﻮ ﹶﺩﺍﺀ«‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﹶ‬ ‫ﱠ‬
‫‪h‬‬
‫»ﺇﹺ ﹾﺧ ﹶﻮﺍ ﹸﻧﻜ ﹾﹸﻢ«‪ :‬ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻹﺧﻮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻄﻠ ﹰﻘﺎ؛ ﻷﻥ ﺍﻟﻜﻞ‬
‫ﺃﻭﻻﺩ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫»ﺧ ﹶﻮ ﹸﻟﻜ ﹾﹸﻢ«‪ :‬ﺑﻔﺘﺢ ﺍﳋﺎﺀ ﻭﺍﻟﻮﺍﻭ ﺃﻱ ﹶﺧﺪﹶ ﹸﻣﻜﹸﻢ ﺍﻟﺬﻳﻦ ﹶﻳﺘﹶﺨﹶ ﱠﻮ ﹸﻟﻮﻥ ﺍﻷﻣﻮﺭ ﺃﻱ‪:‬‬ ‫ﹶ‬
‫‪az‬‬

‫ﻳﺼﻠﺤﻮﳖﺎ‪.‬‬
‫» ﹶﻓ ﹾﻠﻴ ﹾﻄ ﹺﻌﻤﻪ ﹺﳑﱠﺎ ﻳ ﹾﺄﻛ ﹸﹸﻞ‪ ،‬ﻭ ﹾﻟﻴ ﹾﻠﺒﹺﺴﻪ ﹺﳑﱠﺎ ﻳ ﹾﻠﺒﺲ«‪ :‬ﺃﻱ ﹺﻣﻦ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻪ‪ ،‬ﹺ‬
‫ﻭﻣﻦ ﺍﻟﺬﻱ ﹶﻳ ﹾﻠﺒﺴﻪ‪.‬‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹾ ﹸ ﹶ ﹶ ﹸ‬ ‫ﹸ ﹾﹸ ﹶ‬
‫ﻮﻫ ﹾﻢ ﹶﻣﺎ ﹶﻳﻐﹾﻠﹺ ﹸﺒ ﹸﻬ ﹾﻢ«‪ :‬ﺃﻱ‪ :‬ﻣﺎ ﺗﻌﺠﺰ ﻗﺪﺭﲥﻢ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻓﻴﻪ ﻟﻠﺘﺤﺮﻳﻢ‪.‬‬ ‫»ﻭ ﹶﻻ ﹸﺗ ﹶﻜ ﱢﻠ ﹸﻔ ﹸ‬‫ﹶ‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١٠٦‬‬
‫‪X‬‬
 ‫\∏‪UÏËdÖ¬’\;nt]e‬‬

‫» ﹶﻓ ﹶﻌ ﱠ ﹾﲑﺗﹸﻪ«‪ :‬ﺍﻟﻔﺎﺀ ﺗﻔﺴﲑﻳﺔ؛ ﻷﻥ ﺍﻟﺘﻌﻴﲑ ﱠ‬

‫ﺍﻟﺴﺐ‪.‬‬
‫»ﺃ ﹶﻋ ﱠ ﹾﲑ ﹶﺗ ﹸﻪ ﺑﹺ ﹸﺄ ﱢﻣ ﹺﻪ«‪ :‬ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﻋﲆ ﻭﺟﻪ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﻮﺑﻴﺦ‪.‬‬
‫ﹶ‬

‫‪g‬‬
‫»ﺍﻣ ﹸﺮﺅﹲ «‪ :‬ﺑﺎﻟﺮﻓﻊ ﺧﱪ »ﺇﹺ ﱠﻥ«‪.‬‬ ‫ﹾ‬
‫ﺎﻫﻠﹺ ﱠﻴﺔ«‪ :‬ﺑﺎﻟﺮﻓﻊ ﻣﺒﺘﺪﺃ ﹸﻣ ﹶﺆ ﱠﺧﺮ‪ ،‬ﻭﺧﱪﻩ ﹸﻣ ﹶﻘﺪﱠ ﻡ‪.‬‬
‫ﻴﻚ ﺟ ﹺ‬ ‫ﹺ‬
‫»ﻓ ﹶ ﹶ‬
‫ﱪ ﻋﲆ ﺍ ﹸﳌﺒﺘﺪﺃ؛ ﻟﻼﻫﺘﲈﻡ ﺑﺸﺄﻥ ﺍﻹﺧﻮﺓ‪ .‬ﻭﳚﻮﺯ‬ ‫»ﺇﹺ ﹾﺧ ﹶﻮﺍ ﹸﻧﻜ ﹾﹸﻢ ﹶﺧ ﹶﻮ ﹸﻟﻜ ﹾﹸﻢ«‪ :‬ﹶﻗﺪﱠ ﹶﻡ ﹶ‬
‫ﺍﳋ ﹶ ﹶ‬

‫ـﻚ ﺃﻱ‪ :‬ﻭﺃﻧﺘـﻢ‬

‫‪.e‬‬
‫ﻑ ﻣﻦ ﻛ ﱟﹸﻞ ﻣﺒﺘﺪﺅﻩ ﺃﻱ‪ :‬ﻫﻢ ﺇﺧﻮﺍﻧﻜﻢ ﻫﻢ ﺧﻮﻟﻜﻢ‪ .‬ﻭﺃﻋﺮﺑﻪ‬ ‫ﺃﻥ ﻳﻜﻮﻧﺎ ﺧﱪﻳﻦ ﹸﺣ ﹺﺬ ﹶ‬
‫ﺑﻌﻀﻬﻢ ﺑﺎﻟﻨﺼﺐ ﺃﻱ ﺍﺣﻔﻈﻮﺍ ﺇﺧﻮﺍ ﹶﻧﻜﹸﻢ‪.‬‬
‫ﳎـﺎ ﹲﺯ ﻋـﻦ ﺍﻟ ﹸﻘـﺪﹾ ﺭﺓ‪ ،‬ﺃﻭ ﺍﳌ ﹺ ﹾﻠ ﹺ‬
‫ﹸـﻢ«‪ :‬ﹶ ﹶ‬ ‫»ﺟﻌ ﹶﻠﻬـﻢ ﺍﷲﹸ ﹶ ﹾﲢ ﹶ ﹺ‬
‫ـﺖ ﹶﺃ ﹾﻳﺪﻳﻜ ﹾ‬ ‫ﹶ ﹶ ﹸ ﹸ‬
‫‪ar‬‬
‫ﻣﺎﻟﻜﻮﻥ ﺇﻳﺎﻫﻢ‪.‬‬
‫» ﹶﻓ ﹶﻤ ﹾﻦ«‪ :‬ﺍﻟﻔﺎﺀ ﻋﺎﻃﻔﺔ ﻋﲆ ﹸﻣ ﹶﻘﺪﱠ ﺭ ﺃﻱ‪ :‬ﻭﺃﻧﺘﻢ ﻣﺎﻟﻜﻮﻥ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺳﺒﺒﻴﺔ‪.‬‬
‫»ﻣ ﹾﻦ« ﻟﻠﺘﺒﻌﻴﺾ ﺃﻱ‪ :‬ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳﺄﻛﻞ ﻭﻳﻠﺒﺲ‪.‬‬ ‫»ﻣﻦ ﻣﺎ ﻳ ﹾﺄﻛ ﹸﹸﻞ«‪ :‬ﹺ‬
‫ﹺ‬
‫ﹾ ﹶ ﹶ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫‪h‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫ﻌﲑ ﻭﱂ ﹶﺻﺪﺭ ﺫﻟﻚ ﻣﻦ ﺃﰊ ﺫﺭ؟ ﻭﻣﺎ ﺳﺒﺐ ﺇﻧﻜﺎﺭ ﺍﻟﻨﺒﻲ ﷺ ﻓﻌﻠﻪ؟‬
‫‪١‬ـ ﻣﻦ ﺍ ﹸﳌ ﱠ‬
‫‪az‬‬

‫‪٢‬ـ ﻣﺎﺫﺍ ﹶﻓ ﹺﻬﻢ ﺃﺑﻮ ﺫﺭ ﻣﻦ ﻗﻮﻟﻪ‪» :‬ﻓﻠﻴﻄﻌﻤﻪ ﳑﺎ ﻳﺄﻛﻞ‪«...‬؟‬

‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﲆ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫‪٣‬ـ ﺗﻄﺒﻴﻖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪‬‬‫‪١٠٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﺍﳌﻌﲑ ﻭﱂ ﺻﺪﺭ ﺫﻟﻚ ﻣﻦ ﺃﰊ ﺫﺭ؟ ﻭﻣﺎ ﺳﺒﺐ ﺇﻧﻜﺎﺭ ﺍﻟﻨﺒﻲ ﷺ ﻓﻌﻠﻪ؟‬ ‫‪١‬ـ ﹶﻣﻦ ﱠ‬
‫»ﺃ ﱠﻥ‬‫ـ ﹸﻳ ﹾﺸ ﹺﻌ ﹸﺮ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺑﺄﻥ ﺍﻟﺮﺟﻞ ﺍ ﹶﳌ ﹾﺴ ﹸﺒﻮﺏ ﻛﺎﻥ ﻋﺒﺪﹰ ﺍ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ‪ :‬ﹶ‬
‫ﺖ ﺑﹺ ﹶﻼ ﹰﻻ‪ ،‬ﻭﻋﲑ ﹶﺗﻪ ﺑﹺﺴﻮ ﹺ‬
‫ﺍﺩ‬ ‫ﻮﻝ ﺍﷲ ﷺ ﹶﻗ ﹶﺎﻝ ﹶﻟ ﹸﻪ‪ :‬ﹶ‬
‫»ﺷﺘ ﹾﹶﻤ ﹶ‬ ‫ﹶﱠﳌﺎ ﹶﺷﻜﹶﻰ ﹶﺃ ﹶﺑﺎ ﹶﺫﺭ ﺇﹺ ﹶﱃ ﺭﺳ ﹺ‬ ‫ﺑﹺ ﹶﻼ ﹰﻻ‬
‫ﹶ ﹶﱠﹾ ﹸ ﹶ ﹶ‬ ‫ﱟ ﹶ ﹸ‬
‫ﺎﻫﻠﹺ ﹼﻴ ﹺﺔ‪ ،‬ﹶﻓ ﹶﺄ ﹾﻟ ﹶﻘﻰ ﹶﺃ ﹸﺑﻮ ﹶﺫ ﱟﺭ‬
‫ﺍﳉ ﹺ‬ ‫ﻴﻚ ﹶﳾ ﹲﺀ ﹺﻣ ﹾﻦ ﻛﹺ ﹾ ﹺﱪ ﹶ‬ ‫ﺖ ﹶﺃ ﱠﻧ ﹸﻪ ﹶﺑ ﹺﻘ ﹶﻲ ﻓﹺ ﹶ‬ ‫ﹸﺃ ﱢﻣ ﹺﻪ« ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻧ ﹶﻌ ﹾﻢ‪ ،‬ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺣ ﹺﺴ ﹾﺒ ﹸ‬

‫‪g‬‬
‫ﻼﻝ ﹶﺧﺪﱢ ﻱ ﺑﹺ ﹶﻘﺪﹶ ﹺﻣ ﹺﻪ«‪ ،‬ﻭﻟﻌﻞ‬ ‫ﺍﺏ ﹸﺛ ﱠﻢ ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﻻ ﹶﺃ ﹾﺭ ﹶﻓ ﹸﻊ ﹶﺧﺪﱢ ﻱ ﹶﺣﺘﱠﻰ ﹶﻳ ﹶﻄ ﹶﺄ ﺑﹺ ﹲ‬ ‫ﺍﻟﱰ ﹺ‬
‫ﹶﺧﺪﱠ ﹸﻩ ﹶﻋ ﹶﲆ ﱡ ﹶ‬
‫ﻑ ﲢﺮﻳﻢ ﺫﻟﻚ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﳋﺼﻠﺔ‬ ‫ﻗﺒﻞ ﺃﻥ ﹶﻳ ﹾﻌ ﹺﺮ ﹶ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻌﻴﲑ ﻣﻦ ﺃﰊ ﹶﺫ ﱟﺭ‬
‫ﻣﻦ ﺧﺼﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺎﻗﻴﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﻟﻪ ﷺ ﻣﺎ ﹸﺫﻛﺮ‪ ،‬ﻭﺇﻻ ﻓﺄﺑﻮ ﺫﺭ ﻣﻦ‬
‫ﲢﺬﻳﺮﺍ ﻟﻪ ﻋﻦ ﹸﻣ ﹶﻌﺎﻭ ﹶﺩ ﹺﺓ ﻣﺜﻞ‬ ‫ﹰ‬

‫‪.e‬‬ ‫ﺍﻹﻳﲈﻥ ﺑﻤﻨﺰﻟﺔ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﺇﻧﲈ ﹶﻭ ﱠﺑﺨﹶ ﹸﻪ ﺑﺬﻟﻚ ﻣﻊ ﻋﻈﻢ ﻣﻨﺰﻟﺘﻪ‬

‫‪٢‬ـ ﻣﺎﺫﺍ ﻓﻬﻢ ﺃﺑﻮ ﺫﺭ ﻣﻦ ﻗﻮﻟﻪ‪» :‬ﻓﻠﻴﻄﻌﻤﻪ ﳑﺎ ﻳﺄﻛﻞ ‪« ...‬؟‬

‫ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻻ ﹸﺑﺪﱠ ﺃﻥ ﹸﻳ ﹾﻄ ﹺﻌ ﹶﻤ ﹸﻪ ﹶﻭ ﹸﻳ ﹾﻠﺒﹺ ﹶﺴ ﹸﻪ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﻳﺄﻛﻞ‬ ‫ـ ﹶﻓ ﹺﻬ ﹶﻢ ﹶﺃ ﹸﺑﻮ ﹶﺫ ﱟﺭ‬
‫ﺫﻟﻚ ﺍﻟﻔﻌﻞ‪.‬‬
‫‪ar‬‬
‫ﺑﺎﻟﺮ ﹾﺑ ﹶﺬﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﹸﺣ ﱠﻠ ﹲﺔ‪ ،‬ﻭﻋﲆ ﻏﻼﻣﻪ ﹸﺣ ﱠﻠﺔ‬ ‫ﱠ‬ ‫ﺑﻦ ﹸﺳ ﹶﻮ ﹾﻳ ﹴﺪ‬ ‫ﻭﻳﻠﺒﺲ‪ ،‬ﻭﻟﺬﺍ ﳌﺎ ﻟﻘﻴﻪ ﺍ ﹶﳌ ﹾﻌ ﹸﺮ ﹸ‬
‫ﻭﺭ ﹸ‬
‫ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺫﻟﻚ ﻓﺮﻭ￯ ﻟﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﲆ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫‪٣‬ـ ﺗﻄﺒﻴﻖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﻒ ﻣﺎ ﻻ‬‫ﺍﳋﺪﹶ ﹺﻡ ﹸﻛ ﱢﻠ ﹶ‬ ‫ﻳﺄﰐ ﺍﻟﺒﺴﺎﺗﲔ ﻓﻤﻦ ﺭﺁﻩ ﻣﻦ ﹶ‬ ‫ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫‪h‬‬
‫ﺲ ﻋﲆ‬‫ﻗﻠﻴﻼ ﺯﺍﺩﻩ‪ ،‬ﻭﺍﻟﺘﺴﻮﻳﺔ ﰲ ﺍ ﹶﳌ ﹾﻄ ﹶﻌﻢﹺ‪ ،‬ﻭﺍ ﹶﳌ ﹾﻠ ﹶﺒ ﹺ‬
‫ﺃﺟﺮ ﹸﻩ ﹰ‬ ‫ﹸﻳﻄﹺﻴﻖ ﹶﺧ ﱠﻔ ﹶ‬
‫ﻒ ﻋﻨﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﹸ‬
‫ﺍﻻﺳﺘﺤﺒﺎﺏ‪.‬‬
‫‪az‬‬

‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪١‬ـ ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﳋﺪﻡ‪ ،‬ﻭﻋﻦ ﲢﻘﲑﻫﻢ ﺑﺂﺑﺎﺋﻬﻢ‪ ،‬ﻭﻳﻠﺤﻖ ﲠﻢ ﺍﻷﺟﲑ‪،‬‬
‫ﻭﺍﻟﻀﻌﻴﻒ‪.‬‬
‫ﻭﺍﻟﺮﻓﻖ ﺑﻪ‪.‬‬
‫‪٢‬ـ ﺍﳊﺚ ﻋﲆ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳋﺎﺩﻡ ﱢ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١٠٨‬‬
‫‪X‬‬
 ‫‪٣‬ـ ﺇﻋﺎﻧﺔ ﺍﳋﺎﺩﻡ ﻭﻣﺴﺎﻋﺪﺗﻪ ﺇﺫﺍ ﻛﹸﻠﻒ ﺑﲈ ﻓﻴﻪ ﻣﺸﻘﺔ‪.‬‬
‫‪٤‬ـ ﺍﻟﺘﻔﺎﺿﻞ ﺍﳊﻘﻴﻘﻲ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺇﻧﲈ ﻫﻮ ﰲ ﺍﻟ ﱠﺘ ﹾﻘ ﹶﻮ￯‪ ،‬ﻗﺎﻝ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪Q‬‬
‫‪ VU T S R‬ﱸ ‪.‬‬
‫)‪(١‬‬

‫‪g‬‬
‫***‬

‫\¯‪Ï÷Òà‬‬

‫‪.e‬‬ ‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬

‫ﺖ ـ ﹶﻓ ﹶﻌ ﱠ ﹾﲑ ﹸﺗ ﹸﻪ ﺑﹺ ﹸﺄ ﱢﻣ ﹺﻪ ـ ﹶﺧ ﹶﻮ ﹸﻟﻜ ﹾﹸﻢ(‪.‬‬
‫ﺱ‪ :٢‬ﻣﺎ ﻧﻮﻉ ﺍﻟﻔﺎﺀ ﰲ ﻗﻮﻟﻪ ‪ » :‬ﹶﻓ ﹶﻌ ﱠ ﹾﲑﺗﹸﻪ«‪ ،‬ﻭﻣﺎ ﻧﻮﻉ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ﻗﻮﻟﻪ ﷺ‬
‫)ﺳﺎ ﹶﺑ ﹾﺒ ﹸ‬
‫ﹶ‬

‫»ﺃ ﹶﻋ ﱠ ﹾﲑ ﹶﺗ ﹸﻪ ﺑﹺ ﹸﺄ ﱢﻣ ﹺﻪ«؟‬
‫ﹶ‬
‫‪ar‬‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻛﻴﻒ ﻃﺒﻖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﲆ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ؟‬

‫***‬
‫‪h‬‬
‫‪az‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ﺍﻵﻳﺔ‪.١٣ :‬‬

‫‪‬‬‫‪١٠٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫\‪‡ÂÖ笒\Â;È›]m’\;nÁÅ¢‬‬
‫‪CÎÊ|¯\;k]Ÿ˜¡;flŸD‬‬
‫ﻋ ﹺﻦ ﺍﻟ ﱠﻨﺒﹺﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﻻﹶ ﻳ ﹾﺆ ﹺﻣﻦ ﹶﺃﺣﺪﹸ ﻛﹸﻢ‪ ،‬ﺣﺘﱠﻰ ﹸﳛﹺ ﹺ ﹺ ﹺ ﹺ‬
‫ﺐ ﻷﹶﺧﻴﻪ ﹶﻣﺎ ﹸﳛ ﱡ‬
‫ﺐ‬ ‫ﱠ‬ ‫ﹸ ﹸ ﹶ ﹾ ﹶ‬ ‫ﱢ‬ ‫ﹶ‬ ‫ﹶﻋ ﹾﻦ ﹶﺃﻧ ﹴ‬
‫ﹶﺲ‬

‫‪g‬‬
‫ﻟﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ«‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﻻﹶ ﹸﻳ ﹾﺆ ﹺﻣ ﹸﻦ ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ«‪ :‬ﺃﻱ‪ :‬ﻻ ﹸﻳ ﹾﺆ ﹺﻣﻦ ﺍﻹﻳﲈﻥ ﺍﻟﻜﺎﻣﻞ‪.‬‬
‫ﹺ‬ ‫ﹺ‬

‫‪.e‬‬
‫ﺍﳋ ﹾﲑ‪.‬‬
‫ﹺ‬ ‫ﹺ‬ ‫»ﺣﺘﱠﻰ ﹸﳛﹺ ﹺ ﹺ ﹺ‬
‫ﺐ ﻷﹶﺧﻴﻪ«‪ :‬ﺍ ﹸﳌ ﹾﺴﻠﻢ ﻭﻛﺬﺍ ﺍ ﹸﳌ ﹾﺴﻠ ﹶﻤﺔ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺩ ﹶﻣﺎ ﹶﻳ ﹾﺸ ﹶﻤﻞ ﺍﻟﻜﹶﺎﻓﺮ ﹶﺑﺄﻥ ﹸﳛ ﹼ‬
‫ﺐ‬ ‫ﱠ‬
‫ﻟﻪ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺐ ﻟﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ«‪ :‬ﺃﻱ‪ :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﹸﳛﹺ ﱡﺒ ﹸﻪ ﻟﻨﻔﺴﻪ ﻣﻦ ﹶ‬ ‫ﹺ‬
‫»ﻣﺎ ﹸﳛ ﱡ‬
‫ﹶ‬

‫ﹶ‬
‫‪ar‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﺐ ﻟﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ؛ ﻷﻥ ﺍﳌﺤﺒﻮﺏ‬ ‫ﹺ‬ ‫ﹺ‬ ‫»ﻣﺎ ﹸﳛﹺ ﹺ ﹺ ﹺ‬
‫ﺐ ﻟﻨﹶ ﹾﻔﺴﻪ«‪ :‬ﹸﻳ ﹶﻘﺪﱠ ﺭ ﻟﻔﻆ »ﻣﺜﻞ«‪ ،‬ﺃﻱ‪ :‬ﻣ ﹾﺜ ﹶﻞ ﹶﻣﺎ ﹸﳛ ﱡ‬ ‫ﱡ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﳛ ﹸﺼﻞ ﰲ ﹶﳏ ﱠﻠ ﹾ ﹺ‬
‫ﲔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌ ﹾﺜﻠ ﹼﻴﺔ ﹸﻣ ﹾﻄ ﹶﻠﻖ ﺍ ﹸﳌ ﹶﺸ ﹶﺎﺭﻛﹶﺔ‪.‬‬ ‫ﺍﻟﻮﺍﺣﺪ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﹶ ﹾ‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫‪h‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﻧﻮﻉ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﻳﻮﺻﻞ ﻟﺘﻠﻚ ﺍﳌﺤﺒﺔ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺗﻠﻚ ﺍﳌﺤﺒﺔ؟‬
‫ﻭﺭ ﹼﺩ ﺇﺷﻜﺎﻝ ﻗﺪ ﻳﻮﺟﻪ ﻟﻠﻔﻆ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪az‬‬

‫‪٢‬ـ ﺑﻢ ﺗﺘﺤﻘﻖ ﳏﺒﺔ ﺍﳌﺆﻣﻦ ﻷﺧﻴﻪ؟ ﻭﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺤﺒﺔ ﰲ ﺍﳊﺪﻳﺚ؟‬

‫‪٣‬ـ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ ﹺ‬
‫ﻭﱂ ﹶ ﹶﱂ ﹾ ﻳﺬﻛﺮ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﳌﺤﺒﺔ ﻭﻫﻮ ﺍﻟﺒﻐﺾ؟‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١١٠‬‬
‫‪X‬‬
 ‫‪١‬ـ ﻧﻮﻉ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﻳﻮﺻﻞ ﻟﺘﻠﻚ ﺍﳌﺤﺒﺔ ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺴﺘﺜﻨﻰ ﻣﻦ ﺗﻠﻚ ﺍﳌﺤﺒﺔ؟‬
‫ﻭﺭ ﹼﺩ ﺇﺷﻜﺎﻝ ﻗﺪ ﻳﻮﺟﻪ ﻟﻠﻔﻆ ﺍﳊﺪﻳﺚ‪:‬‬
‫ـ ﺍﻹﻳﲈﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﺍﻟﺬﻱ ﳛﺚ ﺻﺎﺣﺒﻪ ﻋﲆ ﺗﺮﻙ ﺍﳊﺴﺪ‪ ،‬ﻭﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﺣﺼﻮﻝ‬
‫ﻛﲈﻝ ﺍﳌﻮﺩﺓ ﻷﺧﻴﻪ ﺣﺘﻰ ﹶﻳ ﹾﻘ ﹸﺮﺏ ﺃﻥ ﹸﻳﻨ ﹺﹾﺰ ﹶﻝ ﺃﺧﺎﻩ ﻣﻨﺰﻟﺔ ﻧﻔﺴﻪ ﰲ ﺍﳋﲑﺍﺕ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺩ‬

‫‪g‬‬
‫ﺐ ﺫﻟﻚ ﰲ ﺍﻷﻋﻢ ﺍﻷﻏﻠﺐ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﳌﺤﺒﺔ ﰲ ﻛﻞ ﳾﺀ ﺳﻴﲈ ﺇﺫﺍ ﱂ ﻳﻜﻦ‬ ‫ﹺ‬
‫ﺃﻥ ﹸﳛ ﱠ‬
‫ﻟﻠﴚﺀ ﺇﻻ ﻓﺮﺩ ﻭﺍﺣﺪ ﻛﺎﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﺍﳌﻘﺎﻡ ﺍﳌﺤﻤﻮﺩ ﻓﺈﻧﻪ ﻻ ﻳﻤﻜﻦ ﺍﻻﺷﱰﺍﻙ ﻓﻴﻪ ﺣﺘﻰ‬
‫ﲣﺼﻴﺺ ﺍ ﹸﳌ ﹾﻠﻚ ﺑﻪ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﳛﺒﻪ ﻟﻐﲑﻩ ﻓﻼ ﹶﻳ ﹺﺮﺩ ﺍﻹﺷﻜﺎﻝ ﺑﺴﺆﺍﻝ ﺳﻴﺪﻧﺎ ﺳﻠﻴﲈﻥ‬

‫ﺍﻟﻨﺒﻲ ﷺ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻨﻔﺴﻪ‪،‬‬

‫ﱢ‬

‫‪.e‬‬
‫ﱹ ﮯ ¡ ‪ ¨§ ¦ ¥ ¤ £ ¢‬ﱸ ‪ ،‬ﻭﺑﲈ ﺣﻜﺎﻩ ﺍﷲ ﻋﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﻣﻦ‬
‫ﻗﻮﳍﻢ‪ :‬ﱹ } ~ ﮯﱸ ‪ ،‬ﻭﺑﺴﺆﺍﻝ‬
‫)‪(١‬‬

‫)‪(٢‬‬

‫ﹶﻭ ﹶﺃ ﹾﻣ ﹺﺮ ﹺﻩ ﺍﻷﻣﺔ ﺑﺬﻟﻚ ﺍﻟﺴﺆﺍﻝ‪.‬‬

‫‪٢‬ـ ﺑﻢ ﺗﺘﺤﻘﻖ ﳏﺒﺔ ﺍﳌﺆﻣﻦ ﻷﺧﻴﻪ؟ ﻭﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺤﺒﺔ ﰲ ﺍﳊﺪﻳﺚ؟‬
‫‪ar‬‬
‫ـ ﻭﻳﻠﺰﻡ ﻣﻦ ﳏﺒﺔ ﺍﳌﺆﻣﻦ ﻷﺧﻴﻪ ﺃﻥ ﹸﻳﻨ ﹺﹾﺼ ﹶﻔﻪ ﻣﻦ ﻧﻔﺴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻈﻠﻤﺔ ﻛﲈ‬
‫ﹺ‬
‫ﺐ ﺃﻥ ﻳﻨﺘﺼﻒ ﻣﻦ ﺣﻘﻪ ﻭﻣﻈﻠﻤﺘﻪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﺤﺒﺔ ﻫﻨﺎ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺍﳌﻴﻞ‬ ‫ﹶﺃﻧﱠﻪ ﹸﳛ ﹼ‬
‫ﻭﺍﻟﻘﻬﺮﻱ‪.‬‬
‫ﹼ‬ ‫ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﹼ‬ ‫ﺍﻻﺧﺘﻴﺎﺭﻱ ﺩﻭﻥ‬
‫ﹼ‬
‫ﻭﱂ ﹶ ﹶﱂ ﹾ ﻳﺬﻛﺮ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﳌﺤﺒﺔ ﻭﻫﻮ ﺍﻟﺒﻐﺾ؟‬ ‫‪٣‬ـ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ‪ ،‬ﹺ‬
‫‪h‬‬
‫ـ ﻭﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻧﱠﻪ ﻻ ﻳﺒﻠﻎ ﺍﳌﺆﻣﻦ ﻛﲈﻝ ﺍﻹﻳﲈﻥ ﺩﻭﻥ ﻫﺬﻩ ﺍﳌﺤﺒﺔ ﻻ ﺃﻥ ﺣﺼﻮﻝ‬
‫ﻛﺎﻑ ﰲ ﻛﲈﻟﻪ‪ ،‬ﺇﺫ ﻻﺑﺪﹼ ﰲ ﺫﻟﻚ ﻣﻦ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻭﺍﺭﺩ‬ ‫ﺍﳌﺤﺒﺔ ﹴ‬
‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬
‫‪az‬‬

‫ﺐ ﺍﻟﴚﺀ‬ ‫ﻣﻮﺭﺩ ﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﱂ ﻳﻘﻞ ﷺ »ﻭ ﹸﻳ ﹾﺒﻐ ﹸﺾ ﻷﹶﺧﻴﻪ ﻣﺎ ﹸﻳ ﹾﺒﻐ ﹸﺾ ﻟﻨﹶ ﹾﻔﺴﻪ«؛ ﻷﻥ ﹸﺣ ﱠ‬
‫ﻴﻀ ﹺﻪ‪.‬‬
‫ﹾﺾ ﻧ ﹺﹶﻘ ﹺ‬
‫ﹸﻣ ﹾﺴﺘﹶﻠﹺ ﹺﺰ ﹲﻡ ﻟ ﹸﺒﻐ ﹺ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺹ ﺍﻵﻳﺔ‪.٣٥ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ‪.٧٤ :‬‬
‫‪‬‬‫‪١١١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺍﳌﺆﻣﻦ ﻷﺧﻴﻪ ﻣﻦ ﺍﳋﲑ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﻜﺮﻩ ﻟﻪ‬
‫ﹸ‬ ‫ﳛﺐ‬
‫‪١‬ـ ﻣﻦ ﻛﲈﻝ ﺍﻹﻳﲈﻥ ﺃﻥ ﱠ‬
‫ﻣﺎ ﻳﻜﺮﻩ ﻟﻨﻔﺴﻪ‪.‬‬
‫‪٢‬ـ ﺍﳊـﺚ ﻋـﲆ ﳏﺎﺳـﻦ ﺍﻷﺧـﻼﻕ‪ ،‬ﻭﻻ ﳛﺼـﻞ ﺫﻟـﻚ ﺇﻻ ﺑﺎﳌﺠﺎﻫـﺪﺓ؛ ﻷﻧﱠـﻪ‬

‫‪g‬‬
‫ﺧﻼﻑ ﺍﳍﻮ￯‪.‬‬
‫‪٣‬ـ ﲢﺮﻳـﻢ ﻏـﺶ ﺍﳌﺆﻣﻨـﲔ ﻭﺧﺪﻳﻌﺘﻬـﻢ ﻭﺃﺫﺍﻫـﻢ‪ ،‬ﻭﻛـﻒ ﺍﻷﺫ￯ ﻭﺍﳌﻜـﺮﻭﻩ‬
‫ﻋﻦ ﺍﻟﻨﺎﺱ‪.‬‬

‫‪.e‬‬ ‫***‬

‫\¯‪Ï÷Òà‬‬
‫‪ar‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺐ ﻟﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ«(‪.‬‬ ‫ﹺ‬ ‫ﹺ‬
‫)»ﻻﹶ ﹸﻳ ﹾﺆﻣ ﹸﻦ ﹶﺃ ﹶﺣﺪﹸ ﻛ ﹾﹸﻢ« ـ ﹶ‬
‫»ﻣﺎ ﹸﳛ ﱡ‬
‫ﺱ‪ :٢‬ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﻨﻔﻲ ﺍﻹﻳﲈﻥ ﰲ ﺍﳊﺪﻳﺚ؟‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫‪h‬‬
‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١١٢‬‬
‫‪X‬‬
 ‫\‪‡ÂÖ笒\Â;n’]m’\;nÁÅ¢‬‬
‫ˇ‬
‫‪C◊Ëqui’\Â;ÎÖĆ ∆’\;Ï’]öb;g]euià\D‬‬
‫ﺍﻟﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ‬
‫ﻮﻝ‪» :‬ﺇﹺ ﱠﻥ ﹸﺃﻣﺘﹺﻲ ﻳﺪﹾ ﻋﻮ ﹶﻥ ﻳﻮﻡ ﹺ‬
‫ﱠ ﹸ ﹶﹾ ﹶﹾﹶ‬ ‫ﺖ ﺍﻟ ﱠﻨﺒﹺ ﱠﻲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬ ‫ﹶﻋﻦ ﹶﺃ ﹺﰊ ﹸﻫ ﹶﺮ ﹾﻳ ﹶﺮ ﹶﺓ‬

‫‪g‬‬
‫ﺎﻉ ﹺﻣﻨﹾﻜ ﹾﹸﻢ ﹶﺃ ﹾﻥ ﹸﻳﻄﹺ ﹶ‬
‫ﻴﻞ ﹸﻏ ﱠﺮ ﹶﺗ ﹸﻪ ﹶﻓ ﹾﻠ ﹶﻴ ﹾﻔ ﹶﻌ ﹾﻞ«‪.‬‬ ‫ﹺ‬
‫ﺍﻟﻮ ﹸﺿﻮﺀ‪ ،‬ﹶﻓ ﹶﻤ ﹺﻦ ﹾﺍﺳ ﹶﺘ ﹶﻄ ﹶ‬ ‫ﲔ ﹺﻣ ﹾﻦ ﺁ ﹶﺛ ﹺ‬
‫ﺎﺭ ﹸ‬
‫ﹸﻏﺮﺍ ﹸ ﹶ ﹺ‬
‫ﳏ ﱠﺠﻠ ﹶ‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﺇﹺ ﱠﻥ ﹸﺃ ﱠﻣﺘﹺﻲ«‪ :‬ﺃﻱ‪ :‬ﺃﻣﺔ ﺍﻹﺟﺎﺑﺔ ﻭﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ‪.‬‬

‫ﺱ(‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ‬

‫‪.e‬‬
‫» ﹸﻳﺪﹾ ﹶﻋ ﹾﻮ ﹶﻥ«‪ :‬ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺪﺍﺀ ﺃﻱ ﹸﻳﻨﹶﺎ ﹶﺩ ﹾﻭ ﹶﻥ ﺇﱃ ﻣﻮﻗﻒ ﺍﳊﺴﺎﺏ‪ ،‬ﺃﻭ ﺇﱃ‬
‫ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺃﻭ ﺇﱃ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺃﻏﺮ ﺃﻱ‪ :‬ﺫﻭﻱ ﹸﻏ ﱠﺮﺓ‪ ،‬ﻭﻫﻲ ) ﹶﺑ ﹶﻴﺎﺽ ﰲ ﹶﺟ ﹾﺒ ﹶﻬﺔ ﺍﻟ ﹶﻔ ﹶﺮ ﹺ‬‫» ﹸﻏﺮﺍ«‪ :‬ﲨﻊ ﹸ‬
‫ﺍﻟﻨﱡﻮﺭ ﻳﻜﻮﻥ ﰲ ﻭﺟﻮﻫﻬﻢ‪.‬‬
‫‪ar‬‬
‫ﺱ ﹺ‬
‫ﻭﺭ ﹾﺟ ﹶﻠ ﹾﻴﻪ(‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ‬ ‫ﻱ ﺍﻟ ﹶﻔ ﹶﺮ ﹺ‬
‫ﺎﺽ ﰲ ﹶﻳﺪﹶ ﱢ‬‫ﻠﲔ«‪ :‬ﻣﻦ ﺍﻟﺘﺤﺠﻴﻞ‪ ،‬ﻭﻫﻮ ) ﹶﺑ ﹶﻴ ﹲ‬
‫»ﳏ ﱠﺠ ﹶ‬
‫ﹸﹶ‬
‫ﺃﻳﻀﺎ ﺍﻟﻨﻮﺭ ﻓﻴﻬﲈ‪.‬‬
‫ﹰ‬
‫»ﺁﺛﺎﺭ«‪ :‬ﲨﻊ ﺃﺛﺮ‪ ،‬ﻭﻫﻮ ﺑﻘﻴﺔ ﺍﻟﴚﺀ‪.‬‬
‫ﹶﻄﺎﻉ«‪ :‬ﺃﻱ‪ :‬ﻗﺪﺭ‪.‬‬ ‫»ﺍﺳﺘ ﹶ‬ ‫ﹾ‬
‫‪h‬‬
‫» ﹶﻓ ﹾﻠ ﹶﻴ ﹾﻔ ﹶﻌ ﹾﻞ« ﺃﻱ‪ :‬ﹶﻓ ﹾﻠ ﹸﻴﻄﹺﻞ ﹶﻣﺎ ﹸﺫﻛﹺ ﹶﺮ ﻣﻦ ﺍﻟﻐ ﱠﹸﺮ ﹶﺓ ﻭﺍﻟﺘ ﹾﱠﺤﺠﻴﻞ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫ﺍﺳﺘﺤﻀﺎﺭﺍ ﻟﻠﺼﻮﺭﺓ ﺍﳌﺎﺿﻴﺔ‪.‬‬ ‫ﱪ ﺑﺎﳌﻀﺎﺭﻉ‬ ‫ﻮﻝ«‪ :‬ﹶﻋ ﱠ ﹶ‬‫ﺖ ﺍﻟﻨﱠﺒﹺ ﱠﻲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬ ‫»ﺳ ﹺﻤ ﹾﻌ ﹸ‬
‫‪az‬‬

‫ﹰ‬ ‫ﹶ‬
‫ﺍﻟﻘ ﹶﻴ ﹶﺎﻣ ﹺﺔ«‪ :‬ﻣﻨﺼﻮﺏ ﻋﲆ ﺍﻟﻈﺮﻓﻴﺔ ﺃﻱ‪ :‬ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫»ﻳﻮﻡ ﹺ‬
‫ﹶﹾﹶ‬
‫ﲔ«‪ :‬ﺣﺎﻝ ﰲ ﺣﻜﻢ ﺍﳌﻨﺘﻘﻠﺔ‪ ،‬ﻭﳛﺘﻤﻞ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺘﻘﻠﺔ؛ ﻟﻜﻮﻥ ﺍﻟﻐ ﱠﹸﺮﺓ‬ ‫» ﹸﻏﺮﺍ ﹸ ﹶ ﹺ‬
‫ﳏ ﱠﺠﻠ ﹶ‬
‫ﻭﺍﻟﺘ ﹾﱠﺤﺠﻴﻞ ﻋﻼﻣﺔ ﳍﻢ ﻋﻨﺪ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﻋﻨﺪ ﺍﳊﻮﺽ ﺛﻢ ﺗﻨﺘﻘﻞ ﻋﻨﻬﻢ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪.‬‬

‫‪‬‬ ‫‪١١٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫ﲔ« ﻣﻨﺼﻮ ﹰﺑﺎ ﺑﻨﺰﻉ ﺍﳋﺎﻓﺾ ﻭﻫﻮ ﺍﻟﺒﺎﺀ‪.‬‬ ‫ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ » ﹸﻏﺮﺍ ﹸ ﹶ ﹺ‬
‫ﳏ ﱠﺠﻠ ﹶ‬
‫ﹰ‬
‫ﻣﻔﻌﻮﻻ ﺛﺎﻧ ﹰﻴﺎ ﻟـ » ﹸﻳﺪﹾ ﹶﻋ ﹾﻮ ﹶﻥ« ﺑﻤﻌﻨﻰ‪ :‬ﹸﻳ ﹶﺴ ﱠﻤ ﹾﻮ ﹶﻥ‪.‬‬ ‫ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﹶﺒﺒﹺ ﱠﻴﺔ ﺃﻱ‪ :‬ﺑﺴﺒﺐ‪.‬‬‫ﻠﻴﻞ ﺃﻱ‪ :‬ﻣ ﹾﻦ ﹶﺃ ﹾﺟ ﹺﻞ‪ .‬ﺃﻭ ﱠ‬ ‫»ﻣ ﹾﻦ«‪ :‬ﻟﻠ ﱠﺘ ﹾﻌ ﹺ‬
‫ﺎﻉ ﹺﻣ ﹾﻨﻜ ﹾﹸﻢ ﹶﺃ ﹾﻥ ﹸﻳﻄﹺ ﹶ‬

‫‪g‬‬
‫ﻴﻞ ﹸﻏ ﱠﺮ ﹶﺗ ﹸﻪ«‪ :‬ﺃﻱ ﻭﲢﺠﻴﻠﻪ‪ ،‬ﻭﺍﻗﺘﴫ ﻋﲆ ﺍﻟﻐﺮﺓ؛‬ ‫» ﹶﻓ ﹶﻤ ﹺﻦ ﹾﺍﺳ ﹶﺘ ﹶﻄ ﹶ‬
‫ﻟﺪﻻﻟﺘﻬﺎ ﻋﲆ ﺍﻷﺧﺮ￯‪ ،‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻻﻛﺘﻔﺎﺀ‪.‬‬
‫ﻑ ﻣﻔﻌﻮﻟﻪ ﻟﻠﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ » :‬ﹶﻓ ﹾﻠ ﹸﻴﻄﹺ ﹾﻞ ﹸﻏ ﱠﺮ ﹶﺗ ﹸﻪ ﹶﻭ ﹶ ﹾﲢ ﹺ‬
‫ﺠﻴ ﹶﻠ ﹸﻪ«‪.‬‬ ‫» ﹶﻓ ﹾﻠ ﹶﻴ ﹾﻔ ﹶﻌ ﹾﻞ« ﹸﺣ ﹺﺬ ﹶ‬

‫‪.e‬‬
‫‪١‬ـ ﺳﺒﺐ ﲣﺼﻴﺼﻪ ﷺ ﻟﻠﻐﹸﺮﺓ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﺑﻢ ﳛﺼﻞ ﺃﺻﻠﻬﺎ‪،‬ﻭﻣﺎ ﻏﺎﻳﺘﻬﺎ؟‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪ar‬‬
‫‪٢‬ـ ﻛﻴﻒ ﺗﺮﺩ ﻋﲆ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺴﺘﺤﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻮﻕ ﺍﳌﺮﻓﻖ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ‬
‫ﺗﺆﺩﻱ ﻟﻺﺳﺎﺀﺓ؟‬
‫‪٣‬ـ ﺃﺩﻟﺔ ﺍﺳﺘﺪﻝ ﲠﺎ ﺍﻟﻌﻠﲈﺀ ﻣﻦ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪h‬‬
‫ﻭﻫﺬﺍ ﺗﻔﺼﻴﻞ ﺇﲨﺎﻟﻪ ﻓﻴﲈ ﻳﲇ‪:‬‬
‫‪١‬ـ ﺳﺒﺐ ﲣﺼﻴﺼﻪ ﷺ ﻟﻠﻐﹸﺮﺓ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﺑﻢ ﳛﺼﻞ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﻏﺎﻳﺘﻬﺎ؟‬
‫‪az‬‬

‫ﺎﻉ ﹺﻣﻨﹾﻜ ﹾﹸﻢ ﹶﺃ ﹾﻥ ﹸﻳﻄﹺ ﹶ‬

‫ﻴﻞ‬ ‫ـ ﹶﺧ ﱠﺺ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﺍﻟﻐ ﱠﹸﺮ ﹶﺓ ﺑﺎﻟﺬﻛﺮ ﰲ ﻗﻮﻟﻪ‪ » :‬ﹶﻓ ﹶﻤ ﹺﻦ ﹾﺍﺳ ﹶﺘ ﹶﻄ ﹶ‬
‫ﹸﻏ ﱠﺮ ﹶﺗ ﹸﻪ«؛ ﻷﻥ ﳏﻠﻬﺎ ﺃﴍﻑ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻭﻫﻮ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ‬
‫ﺍﻟﻨﻈﺮ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١١٤‬‬
‫‪X‬‬
 ‫ﻴﻞ ﺑﻐ ﹾﹶﺴ ﹺﻞ ﻣﺎ ﺯﺍﺩ ﻋﲆ ﻣﺎ ﹸﻳ ﹶﺘ ﹶﻴ ﱠﻘﻦ ﺑﻪ ﻛﲈﻝ ﺍﻟﻮﺍﺟﺐ‪،‬‬
‫ﺠ ﹺ‬ ‫ﳛ ﹸﺼ ﹸﻞ ﹶﺃ ﹾﺻ ﹸﻞ ﺍﻟﻐ ﱠﹸﺮ ﹺﺓ ﻭﺍﻟﺘ ﹾﱠﺤ ﹺ‬
‫ـ ﹶﹾ‬
‫ﻭﻏﺎﻳﺔ ﺇﻃﺎﻟﺔ ﺍﻟﻐ ﱠﹸﺮ ﹺﺓ‪ :‬ﺃﻥ ﻳﻐﺴﻞ ﹶﺻ ﹾﻔ ﹶﺤﺘ ﹺﹶﻲ ﺍﻟ ﹸﻌﻨﹸﻖ ﻣﻊ ﹸﻣ ﹶﻘﺪﱢ ﹶﻣﺎﺕ ﺍﻟﺮﺃﺱ‪ ،‬ﻭﻏﺎﻳﺔ ﺇﻃﺎﻟﺔ‬
‫ﲔ‪.‬‬‫ﻭﺍﻟﺴﺎ ﹶﻗ ﹾ ﹺ‬ ‫ﹺ‬ ‫ﺠ ﹺ‬‫ﺍﻟﺘ ﹾﱠﺤ ﹺ‬
‫ﺐ ﺍﻟ ﹶﻌ ﹸﻀﺪﹶ ﹾﻳﻦ ﱠ‬ ‫ﻴﻞ‪ :‬ﺃﻥ ﹶﻳ ﹾﺴﺘ ﹾﹶﻮﻋ ﹶ‬
‫‪٢‬ـ ﻛﻴﻒ ﺗﺮﺩ ﻋﲆ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺴﺘﺤﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻮﻕ ﺍﳌﺮﻓﻖ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ‬

‫‪g‬‬
‫ﺗﺆﺩﻱ ﻟﻺﺳﺎﺀﺓ؟‬
‫ﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻮﻕ ﺍﳌ ﹺ ﹾﺮ ﹶﻓﻖ ﻭﺍﻟ ﹶﻜ ﹾﻌﺐ ﻓﻤﺮﺩﻭﺩ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ‪ :‬ﺇﻧﻪ ﻻ ﹸﻳ ﹾﺴﺘ ﹶﹶﺤ ﱡ‬
‫ﻭ ﹶﻋ ﹶﻤ ﹺﻞ ﺍﻟﻌﻠﲈﺀ‪،‬‬ ‫ﺑﲈ ﺛﺒﺖ ﻣﻦ ﻓﹺ ﹾﻌﻠﹺﻪ ﷺ‪ ،‬ﻭﻓﹺ ﹾﻌﻞ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﻭﻓﹺ ﹾﻌ ﹺﻞ ﺍﺑﻦ ﹸﻋ ﹶﻤ ﹶﺮ‬

‫‪.e‬‬
‫ﹶﻭ ﹶﻇ ﹶﻠ ﹶﻢ« ﻓﺎﳌﺮﺍﺩ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﻋﺪﺩ ﺍﳌﺮﺍﺕ‪ ،‬ﻭﺍﻟﻨﻘﺺ ﻋﻦ ﺍﻟﻮﺍﺟﺐ ﻻ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺗﻄﻮﻳﻞ‬
‫ﺠ ﹺ‬
‫ﻴﻞ‬ ‫ﺍﻟﻐ ﱠﹸﺮ ﹺﺓ ﻭﺍﻟﺘ ﹾﱠﺤ ﹺ‬
‫ﻭﻓﺘﻮﺍﻫﻢ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﷺ ﺑﻌﺪ ﻭﺿﻮﺋﻪ ﺛﻼ ﹰﺛﺎ‪ » :‬ﹶﻓ ﹶﻤ ﹾﻦ ﺯﹶﺍ ﹶﺩ ﹶﻋ ﹶﲆ ﹶﻫ ﹶﺬﺍ ﹶﺃ ﹾﻭ ﹶﻧ ﹶﻘ ﹶﺺ ﹶﻓ ﹶﻘﺪﹾ ﹶﺃ ﹶﺳ ﹶ‬
‫ﺎﺀ‬
‫‪ar‬‬
‫‪٣‬ـ ﺃﺩﻟﺔ ﺍﺳﺘﺪﻝ ﲠﺎ ﺍﻟﻌﻠﲈﺀ ﻣﻦ ﺍﳊﺪﻳﺚ‪:‬‬
‫ـ ﺍﺳﺘﺪﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﲈﺀ ﺑﺎﳊﺪﻳﺚ ﻋﲆ ﺃﻥ )ﺍﻟﻮﺿﻮﺀ( ﻣﻦ ﺧﺼﺎﺋﺺ ﻫﺬﻩ‬
‫ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻴﺲ ﺍﻟﻮﺿﻮﺀ ﳑﺎ ﺍﺧﺘﺼﺖ ﺑﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻧﲈ ﺍﻟﺬﻱ ﺍﺧﺘﺼﺖ ﺑﻪ‬
‫ﻴﻞ(‪ ،‬ﻭﺍ ﱠﺩﻋﻮﺍ ﺃﻧﻪ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﻠﲈﺀ‪.‬‬ ‫ﻫﻮ )ﺍﻟﻐ ﱠﹸﺮ ﹸﺓ ﻭﺍﻟﺘ ﹾﱠﺤ ﹺ‬
‫ﺠ ﹸ‬
‫‪h‬‬
‫ﻴﻞ( ﻋﲆ ﺃﳖﲈ ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﻧﺎﺭﺓ ﻛ ﱢﹸﻞ ﺍﻟﺬﺍﺕ‪،‬‬ ‫ﺑﻌﻀﻬﻢ )ﺍﻟﻐ ﱠﹸﺮ ﹶﺓ ﻭﺍﻟﺘ ﹾﱠﺤ ﹺ‬
‫ﺠ ﹶ‬ ‫ـ ﻭﲪﻞ ﹸ‬
‫ﻌﺎﺭ ﹲﺽ ﺑﻈﺎﻫﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﲈ ﹶﻳ ﹸﺮ ﱡﺩ ﺍﳊﺪﻳﺚ‬ ‫ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﹸﻣ ﹶ‬ ‫ﻻ ﺇﻧﺎﺭﺓ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﱠ‬
‫ﺖ ﳍﺬﻩ ﺍﻷﻣﺔ ﹶﻣ ﹾﻦ ﺗ ﹶﹶﻮ ﱠﺿ ﹶﺄ ﻣﻨﻬﻢ‪،‬‬
‫ﻴﻞ ﹸﺣﻜ ﹲﹾﻢ ﹶﺛﺎﺑﹺ ﹲ‬‫ﺠ ﹶ‬‫ﺃﻳﻀﺎ ﻋﲆ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻐ ﱠﹸﺮ ﹶﺓ ﻭﺍﻟﺘ ﹾﱠﺤ ﹺ‬ ‫ﹰ‬
‫‪az‬‬

‫ﻭﻣ ﹾﻦ ﱂ ﹶﻳﺘ ﹶﹶﻮ ﱠﺿﺄ‪.‬‬‫ﹶ‬

‫‪٤‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺠ ﹺ‬
‫ﻴﻞ‪.‬‬ ‫‪١‬ـ ﻓﻀﻞ ﺇﺣﺴﺎﻥ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﺳﺘﺤﺒﺎﺏ ﺇﻃﺎﻟﺔ ﺍﻟﻐ ﱠﹸﺮ ﹺﺓ ﻭﺍﻟﺘ ﹾﱠﺤ ﹺ‬

‫‪‬‬‫‪١١٥‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٢‬ـ ﺍﺳﺘﺤﺒﺎﺏ ﺍﳌﺤﺎﻓﻈﺔ ﻋﲆ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﺳﻨﺘﻪ ﺍﳌﴩﻭﻋﺔ ﻓﻴﻪ‪.‬‬
‫‪٣‬ـ ﺇﺳﺒﺎ ﹸﻍ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﹸﺣ ﹾﺴ ﹺﻦ ﺍﻹﻳﲈﻥ‪.‬‬
‫‪٤‬ـ ﺑﻴﺎﻥ ﻣﺎ ﺃﻋﺪﱠ ﻩ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻷﻫﻞ ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫‪٥‬ـ ﻋﻈﻢ ﻓﻀﻞ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﺑﺄﻥ ﹸﻳﻨ ﱢﹶﻮﺭ ﺃﻋﻀﺎﺀ ﺃﻫﻞ ﺍﻟﻮﺿﻮﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬

‫‪g‬‬
‫***‬

‫‪.e‬‬
‫ﺎﻉ ﹺﻣﻨﹾﻜ ﹾﹸﻢ ﹶﺃ ﹾﻥ ﹸﻳﻄﹺ ﹶ‬
‫ﻴﻞ ﹸﻏ ﱠﺮ ﹶﺗ ﹸﻪ‬
‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﲔ(‪.‬‬ ‫)ﻳﺪﹾ ﻋﻮ ﹶﻥ ـ ﹸﻏﺮﺍ ـ ﹸ ﹶ ﹺ‬
‫ﳏ ﱠﺠﻠ ﹶ‬ ‫ﹸ ﹶﹾ‬
‫ﺧﺺ ﺍﻟﻐﺮﺓ ﺑﺎﻟﺬﻛﺮ ﰲ ﻗﻮﻟﻪ ﷺ‪ » :‬ﹶﻓ ﹶﻤ ﹺﻦ ﹾﺍﺳ ﹶﺘ ﹶﻄ ﹶ‬
‫ﺱ‪ :٢‬ﱂ ﱠ‬
‫‪ar‬‬
‫ﹶﻓ ﹾﻠ ﹶﻴ ﹾﻔ ﹶﻌ ﹾﻞ«؟‬
‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫ﺱ‪:٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪h‬‬
‫‪az‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١١٦‬‬
‫‪X‬‬
 ‫\‪‡ÂÖ笒\Â;√d\Ö’\;nÁÅ¢‬‬
‫‪CÅp]â∏\;Ô]fid;◊ï…D‬‬
‫ﺠﺪﹶ ﺍﻟﺮﺳ ﹺ‬ ‫ﹺﻋﻨﹾﺪﹶ ﹶﻗﻮ ﹺﻝ ﺍﻟﻨ ﹺ ﹺ ﹺ ﹺ‬
‫ﻮﻝ ﷺ‬ ‫ﲔ ﹶﺑﻨﹶﻰ ﹶﻣ ﹾﺴ ﹺ ﱠ ﹸ‬ ‫ﱠﺎﺱ ﻓﻴﻪ ﺣ ﹶ‬ ‫ﹾ‬ ‫ﻋﻦ ﹸﻋ ﹾﺜ ﹶﲈ ﹶﻥ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﻔ ﹶ‬
‫ﺎﻥ‬

‫‪g‬‬
‫ﺠﺪﹰ ﺍ ﹶﻳ ﹾﺒﺘ ﹺﹶﻐﻲ ﺑﹺ ﹺﻪ ﹶﻭ ﹾﺟ ﹶﻪ‬
‫»ﻣ ﹾﻦ ﹶﺑﻨﹶﻰ ﹶﻣ ﹾﺴ ﹺ‬
‫ﻮﻝ‪ :‬ﹶ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﺇﹺ ﱠﻧﻜ ﹾﹸﻢ ﹶﺃ ﹾﻛ ﹶﺜ ﹾﺮﺗ ﹾﹸﻢ‪ ،‬ﹶﻭﺇﹺ ﱢﲏ ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬
‫ﺖ ﺍﻟﻨﱠﺒﹺ ﱠﻲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬
‫ـﺠﻨ ﹺﱠﺔ«‪.‬‬ ‫ﹺ‬
‫ﺍﷲ ﹶﺑﻨﹶﻰ ﺍﷲ ﹶﻟ ﹸﻪ ﻣ ﹾﺜ ﹶﻠ ﹸﻪ ﹺﰲ ﺍ ﹾﻟ ﹶ‬

‫‪.e‬‬
‫ﻫﻮ ﻋﺜﲈﻥ ﺑﻦ ﻋﻔﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ﺍﻷﻣﻮﻱ‪ ،‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺛﺎﻟﺚ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻟﻘﺐ ﺑﺬﻱ ﺍﻟﻨﻮﺭﻳﻦ ﻟﺰﻭﺍﺟﻪ ﺑﺒﻨﺘﻲ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪ :‬ﺭﻗﻴﺔ‪ ،‬ﻭﺃﻡ ﻛﻠﺜﻮﻡ‬
‫ﺭﴈ ﺍﷲ ﻋﻨﻬﻦ‪ ،‬ﺭﻭ￯ ﻋﻦ ﺍﻟﻨﺒﻲ ﷺ ﻣﺎﺋﺔ ﻭﺳﺘﺔ ﻭﺃﺭﺑﻌﲔ ﺣﺪﻳ ﹰﺜﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ‬
‫ﺳﻨﺔ ﲬﺲ ﻭﺛﻼﺛﲔ ﻣﻦ ﺍﳍﺠﺮﺓ‪.‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫‪ar‬‬
‫ﻭﻟﻮﻣﻬﻢ ﻟﻪ ﰲ ﺑﻨﺎﺋﻪ‬ ‫ﱠﺎﺱ ﻓﹺ ﹺﻴﻪ«‪ :‬ﺃﻱ‪ :‬ﺇﻧﻜﺎﺭﻫﻢ ﻋﲆ ﻋﺜﲈﻥ‬
‫»ﻋﻨﹾﺪﹶ ﹶﻗ ﹾﻮ ﹺﻝ ﺍﻟﻨ ﹺ‬‫ﹺ‬
‫ﻭﺗﻮﺳﻌﺘﻪ‪.‬‬
‫ﲔ ﹶﺑﻨﹶﻰ«‪ :‬ﺃﻱ‪ :‬ﺣﲔ ﴍﻉ ﰲ ﺗﻮﺳﻌﺔ ﻭﲡﺪﻳﺪ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪.‬‬ ‫ﹺ‬
‫»ﺣ ﹶ‬
‫ﻮﻝ ﷺ«‪ :‬ﹸﻳﺮﺍﺩ ﺗﻮﺳﻌﺘﻪ ﻭﻫﻮ ﻋﲆ ﺣﺎﻟﺘﻪ ﺍﻷﻭﱃ؛ ﻷﻧﻪ ﱂ ﹸﻳﻨ ﹺﹾﺸﺌ ﹸﻪ ﻣﻦ‬ ‫ﺠﺪ ﺍﻟﺮﺳ ﹺ‬
‫»ﻣ ﹾﺴ ﹺ ﱠ ﹸ‬ ‫ﹶ‬
‫‪h‬‬
‫ﻭﺷ ﱠﻴﺪﹶ ﹸﻩ ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﻨﺔ ﺛﻼﺛﲔ ﻣﻦ ﺍﳍﺠﺮﺓ‪ ،‬ﻭﻗﺪ ﹸﺃ ﹾﻃﻠﹺ ﹶﻖ ﺍﻟﺒﻨﺎﺀ‬
‫ﺟﺪﻳﺪ‪ ،‬ﻭﺇﻧﲈ ﹶﻭ ﱠﺳ ﹶﻌﻪ ﹶ‬
‫ﻋﲆ ﺍﻟﺘﻮﺳﻌﺔ ﻭﺍﻟﺘﺠﺪﻳﺪ‪.‬‬
‫»ﺇﹺ ﱠﻧﻜ ﹾﹸﻢ ﹶﺃ ﹾﻛ ﹶﺜ ﹾﺮﺗ ﹾﹸﻢ«‪ :‬ﺃﻱ‪ :‬ﺍﻟﻜﻼﻡ ﰲ ﺍﻹﻧﻜﺎﺭ ﻋﲆ ﻣﺎ ﺃﺭﺩﺕ ﻓﻌﻠﻪ ﻣﻦ ﺗﻮﺳﻌﺔ ﺍﳌﺴﺠﺪ‪.‬‬
‫‪az‬‬

‫ﺻﻐﲑﺍ‪.‬‬ ‫ﻛﺒﲑﺍ‪ ،‬ﺃﻭ‬ ‫ﹶ ﹺ‬

‫ﹰ‬ ‫»ﻣ ﹾﺴﺠﺪﹰ ﺍ«‪ :‬ﺳﻮﺍﺀ ﻛﺎﻥ ﹰ‬
‫» ﹶﻳ ﹾﺒﺘ ﹺﹶﻐﻲ ﺑﹺ ﹺﻪ ﹶﻭ ﹾﺟ ﹶﻪ ﺍﷲ«‪ :‬ﺃﻱ‪ :‬ﹶﻳ ﹾﻘ ﹺﺼﺪ ﺭﺿﺎ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺭﻳﺎﺀ‪ ،‬ﻭﻻ ﺳﻤﻌﺔ‪ ،‬ﺇﺷﺎﺭﺓ‬
‫ﺇﱃ ﺍﻹﺧﻼﺹ‪.‬‬

‫‪‬‬ ‫‪١١٧‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫» ﹶﺑﻨﹶﻰ ﺍﷲ ﹶﻟ ﹸﻪ ﹺﻣ ﹾﺜ ﹶﻠ ﹸﻪ ﹺﰲ ﺍﻟـ ﹶﹾﺠﻨ ﹺﱠﺔ«‪ :‬ﺃﻱ‪ :‬ﺃ ﹶﻋﺪﱠ ﺍﷲ ﻟﻪ ﺑﻴﺘﹰﺎ ﰲ ﺍﳉﻨﺔ ﻣﺜﻠﻪ‪ ،‬ﻭﺍﳌﲈﺛﻠﺔ ﰲ ﹸﻣ ﹶﺴ ﱠﻤﻰ‬
‫ﻓﺒﻴﺖ ﺍﳉﻨﺔ ﺃﻓﻀﻞ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺍﻟﺒﻴﺖ ﻓﻘﻂ‪ ،‬ﺃﻣﺎ ﰲ ﺍﻟﺴﻌﺔ ﻭﺍﳌﻘﺪﺍﺭ ﻭﺍﳊﺴﻦ‪ ،‬ﹸ‬
‫ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬

‫‪g‬‬
‫»ﻭﺇﹺ ﱢﲏ ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬
‫ﺖ ﺍﻟﻨﱠﺒﹺ ﱠﻲ ﷺ«‪ :‬ﲨﻠﺔ ﺣﺎﻟﻴﺔ‪.‬‬ ‫ﹶ‬
‫ـﻦ ﹶﺑﻨﹶـﻰ«‪ :‬ﺣﻘﻴﻘـﺔ ﺑـﺄﻥ ﻳﻘـﻮﻡ ﺑﺎﻟﺒﻨـﺎﺀ ﺑﻨﻔﺴـﻪ‪ ،‬ﺃﻭ ﳎـﺎﺯﹰﺍ ﺑـﺄﻥ ﻳﺘـﱪﻉ ﺑﺎﳌـﺎﻝ‬ ‫»ﻣ ﹾ‬ ‫ﹶ‬
‫ﻟﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ‪.‬‬

‫‪.e‬‬
‫ﺠﺪﹰ ﺍ«‪ :‬ﺟﺎﺀ ﺑﻠﻔﻆ ﺍﻟﻨﻜﺮﺓ ﻟﻴﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ‪.‬‬ ‫»ﻣ ﹾﺴ ﹺ‬ ‫ﹶ‬
‫» ﹶﻳ ﹾﺒﺘ ﹺﹶﻐﻲ ﺑﹺ ﹺﻪ ﹶﻭ ﹾﺟ ﹶﻪ ﺍﷲ«‪ :‬ﲨﻠﺔ ﺣﺎﻟﻴﺔ‪.‬‬
‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫‪ar‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻳﲇ‪:‬‬
‫‪١‬ـ ﻭﺻﻒ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ﷺ ﰲ ﻋﻬﺪﻩ ﻭﻋﻬﺪ ﺧﻠﻔﺎﺋﻪ‪.‬‬
‫‪٢‬ـ ﺍﻟﱰﻏﻴﺐ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻷﺟﺮ ﻋﻠﻴﻬﺎ ﻣﻬﲈ ﻛﺎﻥ ﺣﺠﻤﻬﺎ‪.‬‬
‫‪٣‬ـ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﺷﻌﺎﺭ ﺍﳌﺴﻠﻢ ﰲ ﻛﻞ ﺃﻋﲈﻟﻪ‪.‬‬
‫ﻣﻘﺼـﻮﺭﺍ ﻋـﲆ ﺍﻟﺒﻨـﺎﺀ ﻓﻘﻂ‪ ،‬ﺑـﻞ ﻳﺸـﻤﻞ ﻛﻞ ﻣﻦ ﺳـﺎﻋﺪ ﰲ‬
‫ﹰ‬ ‫‪٤‬ـ ﺍﻷﺟـﺮ ﻟﻴـﺲ‬
‫‪h‬‬
‫ﺍﻟﺒﻨﺎﺀ ﺑﺤﺎﻝ ‪.‬‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ‪.‬‬
‫‪az‬‬

‫‪١‬ـ ﻭﺻﻒ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ﷺ ﰲ ﻋﻬﺪﻩ ﻭﻋﻬﺪ ﺧﻠﻔﺎﺋﻪ‪:‬‬

‫ﻮﻝ ﺍﷲ ﷺ ﻣﺴﺠﺪﻩ ﺑﺎﻟﻄﻮﺏ ﺍﻟ ﱠﻠﺒﹺﻦ ﻭﺟﻌﻞ ﺳﻘﻔﻪ ﻣﻦ ﺍﳉﺮﻳﺪ ﻭﺟﻌﻞ‬ ‫ﺭﺳ ﹸ‬
‫ـ ﹶﺑﻨﹶﻰ ﹸ‬
‫ﺃﻋﻤﺪﺗﻪ ﻣﻦ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ﻭﻇﻞ ﺍﳌﺴﺠﺪ ﻛﺬﻟﻚ ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪،‬‬
‫ﻗﺎﻡ ﺑﺈﻋﺎﺩﺓ ﺑﻨﺎﺋﻪ ﻋﲆ ﺍﳍﻴﺌﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﰲ ﻋﻬﺪ ﺳﻴﺪﻧﺎ‬ ‫ﻭﰲ ﻋﻬﺪ ﻋﻤﺮ‬
‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬
‫‪‬‬ ‫‪١١٨‬‬
‫‪X‬‬
 ‫ﻋﺜﲈﻥ ﺑﻦ ﻋﻔﺎﻥ ﻗﺎﻡ ﺑﺘﺠﺪﻳﺪ ﻭﺗﻮﺳﻌﺔ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ﷺ ﻋﲆ ﻃﺮﻳﻘﺔ ﳐﺘﻠﻔﺔ‬
‫ﺑﻌﺾ ﺍﻟﻨﱠﺎﺱ ﺍﻟﻠﻮﻡ‬ ‫ﰲ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﺸﻴﻴﺪ ﺗﻮﺍﻛﺐ ﺍﻟﺘﻄﻮﺭ ﰲ ﺍﻟﻌﻤﺮﺍﻥ ﰲ ﻋﴫﻩ ﻓﻮﺟﻪ ﹸ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻣﻮﺍ ﺑﺘﺨﻄﺌﺘﻪ؛ ﻷﻧﻪ ﻗﺎﻡ ﺑﺈﻋﺎﺩﺓ ﺗﻮﺳﻌﺔ ﺍﳌﺴﺠﺪ ﻭﲡﺪﻳﺪﻩ ﺑﲈ ﱂ ﹸﻳ ﹾﻌ ﹶﻬﺪ ﻋﻠﻴﻪ‬
‫ﺑﲈ‬ ‫ﻋﺜﲈﻥ‬
‫ﹸ‬ ‫ﺍﻟﺒﻨﺎﺀ ﰲ ﻋﻬﺪ ﺍﻟﻨﺒﻲ ﷺ ﻭﺻﺎﺣﺒﻴﻪ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ‪ ،‬ﻓﺄﻗﻨﻌﻬﻢ‬ ‫ﹸ‬

‫‪g‬‬
‫ﻓﻌﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﺛﻢ ﺭﻭ￯ ﳍﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﺮﴈ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﱂ ﺗﺒﻖ‬
‫ﹰ‬
‫ﻃﻮﻳﻼ‪.‬‬ ‫ﺍﳌﻌﺎﺭﺿﺔ‬
‫‪٢‬ـ ﺍﻟﱰﻏﻴﺐ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻷﺟﺮ ﻋﻠﻴﻬﺎ ﻣﻬﲈ ﻛﺎﻥ ﺣﺠﻤﻬﺎ‪:‬‬

‫ﺠﺪﹰ ﺍ ﹶﻭ ﹶﻟ ﹾﻮ‬

‫‪.e‬‬
‫ﺍﻟﻨﺒﻲ ﷺ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻣﺘﻪ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻋﲈﺭﲥﺎ ﺳﻮﺍﺀ‬
‫»ﻣ ﹾﻦ ﹶﺑﻨﹶﻰ ﷲ ﹶﻣ ﹾﺴ ﹺ‬
‫ﱡ‬
‫ﻛﺎﻧﺖ ﺻﻐﲑﺓ‪ ،‬ﺃﻭ ﻛﺒﲑﺓ ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ :‬ﹶ‬
‫ﻭﻣ ﹾﻔ ﹶﺤ ﹸﺼ ﹸﻪ‪ :‬ﹸﻋ ﹼﺸﻪ ﺍﻟﺬﻱ ﻳﺒﻴﺾ ﻓﻴﻪ‪ ،‬ﹸﺳ ﱢﻤﻰ‬ ‫ﹴ‬
‫ﺐ‬ ‫ـ ﹸﻳ ﹶﺮ ﱢﻏ ﹸ‬

‫ﺺ ﹶﻗ ﹶﻄﺎﺓ«‪ ،‬ﻭﺍﻟ ﹶﻘ ﹶﻄﺎﺓﹸ‪ :‬ﻃﺎﺋﺮ ﺻﻐﲑ‪ ،‬ﹶ‬

‫ﺑﺬﻟﻚ؛ ﻷﳖﺎ ﺗﻔﺤﺺ ﻋﻨﻪ ﺍﻟﱰﺍﺏ ﺃﻱ‪ :‬ﺗﻜﺸﻔﻪ‪ ،‬ﻭﺍﻟﻔﺤﺺ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻜﺸﻒ‪،‬‬
‫ﻛ ﹶﹶﻤ ﹾﻔ ﹶﺤ ﹺ‬
‫‪ar‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﻣﻜﺎﻥ ﹶﻣ ﹾﻔ ﹶﺤﺺ ﺍﻟ ﹶﻘ ﹶﻄﺎﺓ ﻟﻠﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﳏﻤﻮﻝ ﻋﲆ ﺍﳌﺒﺎﻟﻐﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻮ ﻋﲆ ﻇﺎﻫﺮﻩ ﺑﺄﻥ ﻳﺰﻳﺪ ﰲ ﺍﳌﺴﺠﺪ ﹶﻗﺪﹾ ﹰﺭﺍ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺗﻜﻮﻥ ﺍﻟﺰﻳﺎﺩﺓ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺫﻟﻚ‬ ‫ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﺃﻭ ﻳﺸﱰﻙ ﲨﺎﻋﺔ ﰲ ﺑﻨﺎﺀ ﻣﺴﺠﺪ ﻓﺘﻘﻊ ﹺﺣ ﱠﺼ ﹸﺔ ﱢ‬
‫ﺍﳉ ﹾﺒ ﹶﻬﺔ ﻟﻜﻦ ﻗﻮﻟﻪ‪ » :‬ﹶﺑﻨﹶﻰ« ﹸﻳ ﹾﺸ ﹺﻌ ﹸﺮ‬
‫ﺍﻟ ﹶﻘﺪﹾ ﺭ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ‪ :‬ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ ﻭﻫﻮ ﻣﺎ ﹶﻳ ﹶﺴﻊ ﹶ‬
‫ﳎﺎﺯﹰﺍ ﺇﺫ ﺑﹺﻨﹶﺎﺀ ﻛﻞ ﹴ‬ ‫ﹺ‬
‫ﺑﻮﺟﻮﺩ ﺑﻨﺎﺀ ﻋﲆ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺃﻥ ﹸﻳ ﹶﻘ ﹶﺎﻝ‪ :‬ﹸﺃ ﹾﻃﻠ ﹶﻖ ﻋﲆ ﺫﻟﻚ ﺑﹺﻨ ﹰ‬
‫‪h‬‬
‫ﳾﺀ‬ ‫ﹶﺎﺀ ﹶ ﹶ‬
‫ﻴﺾ ﰲ ﺷﺠﺮﺓ‪ ،‬ﻭﻻ ﻋﲆ ﺭﺃﺱ ﺟﺒﻞ‪ ،‬ﻭﺇﻧﲈ‬ ‫ﻭﺧ ﱠﺺ ﺍﻟ ﹶﻘ ﹶﻄﺎ ﹶﺓ ﲠﺬﻩ؛ ﻷﳖﺎ ﻻ ﹶﺗﺒﹺ ﹸ‬
‫ﺑﺤﺴﺒﻪ‪ ،‬ﹶ‬
‫ﲡﻌﻠﻬﺎ ﻋﲆ ﺑﺴﻴﻂ ﺍﻷﺭﺽ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﻣﻮﺿﻊ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ؛ ﻭﻷﳖﺎ‬
‫‪az‬‬

‫ﳛ ﹸﺼﻞ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻜﺄﻧﻪ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺍﻟﺼﺪﻕ‬ ‫ﻒ ﺑﺎﻟﺼﺪﻕ ﰲ ﺇﺧﺒﺎﺭﻫﺎ ﻋﲈ ﹶ ﹾ‬ ‫ﹸﻮﺻ ﹸ‬

‫ﺗ ﹶ‬
‫ﰲ ﺑﻨﺎﺋﻪ‪.‬‬
‫ـ ﺃﺷﺎﺭ ﺍﻟﻨﱠﺒﹺ ﱡﻲ ﷺ ﺑﻘﻮﻟﻪ‪ » :‬ﹶﻳ ﹾﺒﺘ ﹺﹶﻐﻲ ﺑﹺ ﹺﻪ ﹶﻭ ﹾﺟ ﹶﻪ ﺍﷲ« ﺇﱃ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺻﺪﻕ ﺍﻟﻨﻴﺔ‬
‫ﻳﺎﺀ ﻭﻻ‬ ‫ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﺬﻱ ﻳﺒﻨﻲ ﻣﺴﺠﺪﹰ ﺍ ﺭﺿﺎ ﺍﷲ ﻻ ﹺﺭ ﹰ‬
‫‪‬‬‫‪١١٩‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬
‫‪X‬‬
 ‫ﹸﺳ ﹾﻤ ﹶﻌ ﹰﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪» :‬ﻭﻣﻦ ﻛﺘﺐ ﺍﺳﻤﻪ ﻋﲆ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﻛﺎﻥ ﺑﻌﻴﺪﹰ ﺍ ﻣﻦ‬
‫ﺍﻹﺧﻼﺹ«‪.‬‬
‫‪٣‬ـ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﺷﻌﺎﺭ ﺍﳌﺴﻠﻢ ﰲ ﻛﻞ ﺃﻋﲈﻟﻪ‪:‬‬
‫ﺠﺪﹰ ﺍ« ﻧﹶﻜﹺ ﹶﺮﺓ ﻟﻴﺸﻤﻞ‬
‫»ﻣ ﹾﺴ ﹺ‬
‫ـ ﺟﺎﺀ ﺍﻟﺘﻌﺒﲑ ﰲ ﺍﳊﺪﻳﺚ ﺑﻠﻔﻆ ﺍﻟﻌﻤﻮﻡ ﺣﻴﺚ ﺟﺎﺀ ﹶ‬

‫‪g‬‬
‫ﻛﺒﲑﺍ‪ ،‬ﻭﺃﻥ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﺑﻨﺎﻩ ﰲ ﺍﻟﻮﺻﻒ‪،‬‬‫ﺻﻐﲑﺍ ﻛﺎﻥ ﺃﻭ ﹰ‬ ‫ﹰ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻭﺍﳉﺰﺍﺀ ﺃﻱ ﻣﺴﺠﺪ‬
‫»ﻣ ﹾﻦ ﹶﺑﻨﹶﻰ‬
‫ﺃﻣﺎ ﰲ ﺍﻟﺴﻌﺔ ﻓﺒﻴﺖ ﺍﳉﻨﺔ ﺃﻓﻀﻞ ﻣﻨﻪ ﺑﺄﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ ﻛﲈ ﻳﺪﻝ ﺣﺪﻳﺚ‪ :‬ﹶ‬
‫ﺖ ﹶﺃ ﹾﻭ ﹶﺳ ﹸﻊ ﹺﻣ ﹾﻨ ﹸﻪ ﹺﰲ ﺍﻟـ ﹶﹾﺠﻨ ﹺﱠﺔ«‪ ،‬ﻓﻼ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﺃﺑﻨﻴﺔ‬
‫ﺠﺪﹰ ﺍ‪ ،‬ﹸﺑﻨ ﹺ ﹶﻲ ﹶﻟ ﹸﻪ ﹶﺑ ﹾﻴ ﹲ‬
‫ﷲ ﹶﻣ ﹾﺴ ﹺ‬

‫‪.e‬‬
‫ﻣﺘﻌﺪﺩﺓ ﺃﻱ ﺑﻨﻰ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻋﴩﺓ ﺃﺑﻨﻴﺔ ﻣﺜﻠﻪ ﺇﺫ ﺍﳊﺴﻨﺔ ﺑﻌﴩ ﺃﻣﺜﺎﳍﺎ‪ ،‬ﻭﺍﻷﺻﻞ‬
‫ﺃﻭ ﺟﺰﺍﺀ ﺍﳊﺴﻨﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺤﻜﻢ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﺑﺤﻜﻢ ﺍﻟﻔﻀﻞ‪.‬‬
‫ﻣﻘﺼﻮﺭﺍ ﻋﲆ ﺍﻟﺒﻨﺎﺀ ﻓﻘﻂ ‪:‬‬
‫ﹰ‬
‫ـ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳉﺰﺍﺀ ﻭﺍﻟﺜﻮﺍﺏ ﻣﺮﺗﺒﻂ ﺑﺎﻟﺒﻨﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﻌﻨﻰ‬
‫‪٤‬ـ ﺍﻷﺟﺮ ﻟﻴﺲ‬
‫‪ar‬‬
‫ﻒ ﻗﻄﻌﺔ ﺃﺭﺽ‪ ،‬ﻭﻣﻦ ﹶﺃ ﹶﻣ ﹶﺮ ﺑﺎﻟﺒﻨﺎﺀ‪ ،‬ﻭﻣﻦ‬
‫ﻭﺍﳊﻜﻤﺔ‪ ،‬ﺍﺳﺘﺤﻖ ﻫﺬﺍ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﹶﻭ ﹶﻗ ﹶ‬
‫ﹶﺃ ﹾﻧ ﹶﻔ ﹶﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﺷﱰﻙ ﻓﻴﻪ ﹸﻣ ﹶﺘ ﹶﻄ ﱢﻮ ﹰﻋﺎ‪ ،‬ﻭﻣﻦ ﻋﻤﻞ ﻓﻴﻪ ﺑﺄﺟﺮ ﻓﺎﷲ ﻭﺍﺳﻊ ﺍﻟﻔﻀﻞ‪.‬‬
‫‪٥‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﻓﻀﻞ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‪.‬‬
‫‪h‬‬
‫‪٢‬ـ ﺑﻴﺎﻥ ﻓﻀﻞ ﺍﷲ ﻋﲆ ﻋﺒﺎﺩﻩ‪.‬‬
‫‪٣‬ـ ﺍﻹﺧﻼﺹ ﴍﻁ ﻟﻘﺒﻮﻝ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪.‬‬
‫‪az‬‬

‫‪٤‬ـ ﺍﻟﺮﻳﺎﺀ ﻳﻀﻴﻊ ﺛﻮﺍﺏ ﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻋﻈﻴﻤﺔ ﺃﻭ ﺷﺎﻗﺔ‪.‬‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١٢٠‬‬
‫‪X‬‬
 ‫\¯‪Ï÷Òà‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫)ﺣﲔ ﺑﻨﻰ ـ ﻳﺒﺘﻐﻲ ﺑﻪ ﻭﺟﻪ ﺍﷲ(‪.‬‬

‫‪g‬‬
‫ﻮﻝ«؟ ﻭﻣﺎ ﺍﻟﴪ‬ ‫»ﻭﺇﹺ ﱢﲏ ﹶﺳ ﹺﻤ ﹾﻌ ﹸ‬
‫ﺖ ﺍﻟﻨﱠﺒﹺ ﱠﻲ ﷺ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﺱ‪ :٢‬ﻣﺎ ﺇﻋﺮﺍﺏ ﻗﻮﻝ ﻋﺜﲈﻥ ‪ :‬ﹶ‬
‫ﰲ ﺗﻨﻜﲑ »ﻣﺴﺠﺪﹰ ﺍ«؟ ﻭﻫﻞ ﺍﻷﺟﺮ ﻣﻘﺼﻮﺭ ﻋﲆ ﺍﻟﺒﻨﺎﺀ ﻟﻠﻤﺴﺎﺟﺪ ﻓﻘﻂ‪.‬‬

‫‪.e‬‬ ‫ﺱ‪ :٣‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬

‫ﺱ‪ :٤‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬
‫‪ar‬‬
‫‪h‬‬
‫‪az‬‬

‫‪‬‬‫‪١٢١‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫\‪‡ÂÖ笒\Â;äŸ]£\;nÁÅ¢‬‬
‫‪CΘë’\;∫;ØŸÊŸ_∏\;ÿ\Êt^;Î]¡\ÖŸD‬‬
‫ﺍﻟﺼﻼ ﹺﹶﺓ ﹸﺃ ﹺﺭﻳﺪﹸ‬
‫ﹶﻋ ﹺﻦ ﺍﻟ ﱠﻨﺒﹺ ﱢﻲ ﷺ ﹶﻗ ﹶﺎﻝ‪» :‬ﺇﹺ ﱢﲏ ﹶﻷﹶ ﹸﻗﻮ ﹸﻡ ﹺﰲ ﱠ‬ ‫ﻱ‬ ‫ﹶﻋﻦ ﹶﺃ ﹺﰊ ﹶﻗﺘﹶﺎ ﹶﺩ ﹶﺓ ﺍﻷﹶﻧ ﹶﹾﺼ ﹺ‬
‫ﺎﺭ ﱢ‬

‫‪g‬‬
‫ﺍﻫ ﹶﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﺷ ﱠﻖ ﹶﻋ ﹶﲆ ﹸﺃ ﱢﻣ ﹺﻪ«‪.‬‬
‫ﹶﺃ ﹾﻥ ﹸﺃ ﹶﻃﻮ ﹶﻝ ﻓﹺﻴﻬﺎ‪ ،‬ﹶﻓ ﹶﺄﺳﻤﻊ ﺑﻜﹶﺎﺀ ﺍﻟﺼﺒﹺﻲ‪ ،‬ﹶﻓ ﹶﺄ ﹶ ﹶﲡﻮ ﹸﺯ ﹺﰲ ﺻﻼ ﹺﹶﰐ ﻛﹶﺮ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﱠ‬ ‫ﹾ ﹶ ﹸ ﹸ ﹶ ﱠ ﱢ‬ ‫ﹶ‬ ‫ﱢ‬
‫\’‪UnÁÅ¢\;ÍÂ\Öd;ÀÁÖ¬i‬‬

‫‪.e‬‬‫ﻫﻮ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺑﻦ ﹺﺭ ﹾﺑ ﹼ‬

‫ﻌﻲ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺍﺳﻤﻪ ﺍﳊﺎﺭﺙ‪ ،‬ﻓﺎﺭﺱ ﺭﺳﻮﻝ ﺍﷲ ﷺ‬
‫ﻭﺣﺎﺭﺳﻪ ﻟﻴﻠﺔ ﻏﺰﻭﺓ ﺑﺪﺭ؛ ﻟﺬﺍ ﺩﻋﺎ ﺍﻟﻨﺒﻲ ﷺ ﹰ‬
‫ﻗﺎﺋﻼ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺣﻔﻆ ﺃﺑﺎ ﻗﺘﺎﺩﺓ ﻛﲈ ﺣﻔﻆ‬
‫ﹸﻮﰲ ﺳﻨﺔ )‪٥٤‬ﻫـ( ﻋﻦ‬ ‫ﻧﺒ ﱠﻴﻚ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻋﺪﺩ ﺃﺣﺎﺩﻳﺜﻪ ﻣﺎﺋﺔ ﻭﺳﺒﻌﻮﻥ )‪ (١٧٠‬ﻭﺗ ﱢ‬
‫)‪ ٧٢‬ﺳﻨﺔ(‪.‬‬
‫‪ar‬‬
‫‪Uk\ÄÖ∏\;È›]¬Ÿ‬‬
‫»ﺃ ﹺﺭﻳﺪﹸ ﹶﺃ ﹾﻥ ﹸﺃ ﹶﻃ ﱢﻮ ﹶﻝ ﻓﹺ ﹶﻴﻬﺎ«‪ :‬ﺃﻱ‪ :‬ﺃﻧﻮﻱ ﺍﻟﺘﻄﻮﻳﻞ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﹸ‬
‫ﺍﻟﺼﺒﹺ ﱢﻲ«‪ :‬ﺃﻱ‪ :‬ﺃﺳﻤﻊ ﺍﻟﺼﻮﺕ ﺍﳌﺼﺎﺣﺐ ﻟﻠﺒﻜﺎﺀ‪.‬‬ ‫ﹶﺎﺀ ﱠ‬ ‫» ﹶﻓ ﹶﺄ ﹾﺳ ﹶﻤ ﹸﻊ ﹸﺑﻜ ﹶ‬
‫» ﹶﻓ ﹶﺄ ﹶ ﹶﲡ ﱠﻮﺯﹸ«‪ :‬ﹸﺃ ﹶﺧ ﱢﻔﻒ‪.‬‬
‫‪h‬‬
‫ﺍﻫ ﹶﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﺷ ﱠﻖ ﹶﻋ ﹶﲆ ﹸﺃ ﱢﻣ ﹺﻪ«‪ :‬ﺃﻱ‪ :‬ﺧﻮﻑ ﺍﳌﺸﻘﺔ ﻋﻠﻴﻬﺎ ﻓﻴﺸﺘﻐﻞ ﻗﻠﺒﻬﺎ ﺑﺒﻜﺎﺀ‬
‫»ﻛﹶﺮ ﹺ‬
‫ﹶ‬
‫ﻃﻔﻠﻬﺎ ﻓﺮﺑﲈ ﻗﻄﻌﺖ ﺍﻟﺼﻼﺓ‪.‬‬
‫\∏‪UÏËdÖ¬’\;nt]e‬‬
‫‪az‬‬

‫»ﺃ ﹺﺭﻳﺪﹸ ﹶﺃ ﹾﻥ ﹸﺃ ﹶﻃ ﱢﻮ ﹶﻝ ﻓﹺ ﹶﻴﻬﺎ«‪ :‬ﲨﻠﺔ ﺣﺎﻟﻴﺔ ﰲ ﳏﻞ ﻧﺼﺐ‪.‬‬

‫ﹸ‬
‫»ﻛﹶﺮ ﹺ‬
‫ﺍﻫ ﹶﻴ ﹶﺔ«‪ :‬ﻣﻨﺼﻮﺏ ﻋﲆ ﺍﻟﺘﻌﻠﻴﻞ ﻣﻀﺎﻑ ﺇﱃ ﻣﺎ ﺑﻌﺪﻩ‪.‬‬ ‫ﹶ‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١٢٢‬‬
‫‪X‬‬
 ‫\’‪U‡]Ëe’\Â;{Öç‬‬
‫‪١‬ـ ﺣﺴﻦ ﺧﻠﻘﻪ ﷺ ﻭﺍﻟﺘﻴﺴﲑ ﻋﲆ ﺃﻣﺘﻪ‪.‬‬
‫‪٢‬ـ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻴﺴﲑ ﻻ ﻳﻌﻨﻲ ﺍﻹﺧﻼﻝ ﺑﺄﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ‪.‬‬

‫‪g‬‬
‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪١‬ـ ﺣﺴﻦ ﺧﻠﻘﻪ ﷺ ﻭﺍﻟﺘﻴﺴﲑ ﻋﲆ ﺃﻣﺘﻪ‪:‬‬

‫‪.e‬‬
‫ـ ﻳﺒﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺴﻦ ﹸﺧ ﹸﻠﻘﻪ ﷺ ﻭﻛﺮﻳﻢ ﻋﺎﺩﺗﻪ‪ ،‬ﺣﻴﺚ ﱂ ﻳ ﹺ‬
‫ﺪﺧﻞ ﺍﳌﺸﻘﺔ‬ ‫ﹸ‬ ‫ﹸﹶﱢ ﹸ‬
‫ﲔ ﻛﻴﻔﻴﺔ ﲣﻔﻴﻔﻪ‬ ‫ﺭﺣﻴﲈ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮ￯ ﹸﺗ ﹶﺒ ﱢ ﹸ‬ ‫ﹰ‬ ‫ﻋﲆ ﺃﻣﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺑﺎﳌﺆﻣﻨﲔ‬
‫ﺍﻟﺼﺒﹺ ﱢﻲ ﹶﻣ ﹶﻊ ﹸﺃ ﱢﻣ ﹺﻪ ﹶﻭ ﹸﻫ ﹶﻮ ﹺﰲ‬ ‫ﻮﻝ ﺍﷲ ﷺ ﹶﻳ ﹾﺴ ﹶﻤ ﹸﻊ ﹸﺑﻜ ﹶ‬
‫ﹶﺎﺀ ﱠ‬ ‫ﷺ ﻓﻴﲈ ﹶﻗﺎ ﹶﻟﻪ ﹶﺃﻧ ﹲﹶﺲ ‪» :‬ﻛ ﹶ‬
‫ﹶﺎﻥ ﹶﺭ ﹸﺳ ﹸ‬
‫ﺍﻟﺼ ﹶﻼ ﹺﺓ‪ ،‬ﹶﻓﻴ ﹾﻘﺮ ﹸﺃ ﺑﹺﺎﻟﺴﻮﺭ ﹺﺓ ﺍﻟـﹾﺨﹶ ﹺﻔﻴ ﹶﻔ ﹺﺔ‪ ،‬ﹶﺃﻭ ﺑﹺﺎﻟﺴ ﹺ ﹺ ﹺ‬
‫ﻮﺭﺓ ﺍ ﹾﻟ ﹶﻘﺼ ﹶﲑﺓ«‪ ،‬ﹶﻭ ﹸﺭ ﹺﻭ ﹶ‬
‫ﻱ ﺃﻧﻪ ﷺ ﻗﺮﺃ ﰲ‬ ‫ﹾ ﱡ ﹶ‬ ‫ﱡ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﱠ‬
‫‪ar‬‬
‫ﻜﺎﺀ ﻓﻘﺮﺃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ )ﺑﺜﻼﺙ ﺁﻳﺎﺕ(‪.‬‬
‫ﺍﻟﺮ ﹾﻛ ﹶﻌﺔ ﺍﻷﻭﱃ ﺳﻮﺭﺓ ﻧﺤﻮ )ﺳﺘﲔ ﺁﻳﺔ( ﻓﺴﻤﻊ ﹸﺑ ﹰ‬
‫ﱠ‬
‫‪٢‬ـ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻴﺴﲑ ﻻ ﻳﻌﻨﻲ ﺍﻹﺧﻼﻝ ﺑﺄﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ‪:‬‬
‫ـ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﺇﱃ ﻛﺮﺍﻫﺔ ﺗﻄﻮﻳﻞ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻼﺓ ﺇﻻ ﺇﺫﺍ ﹶﻋﻠﹺ ﹶﻢ ﺭﺿﺎ‬
‫ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﺍﻟﻀﺎﺑﻂ ﰲ ﻫﺬﺍ ﻣﺮﺍﻋﺎﺓ ﺣﺎﻝ ﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻻ ﹶﻳ ﹾﻌﻨﹺﻲ‬
‫‪h‬‬
‫ﺻﲆ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ‬ ‫ﺍﻹﺧﻼﻝ ﺑﺄﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺳﻨﻨﻬﺎ‪ ،‬ﻭﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﱠ‬
‫ﻓﻠ ﹸﻴ ﹶﻄ ﱢﻮﻝ ﻣﺎ ﺷﺎﺀ‪.‬‬
‫‪az‬‬

‫ﺃﻥ ﹶﻣ ﹾﻦ ﹶﻗ ﹶﺼﺪﹶ ﰲ ﺍﻟﺼﻼﺓ ﺍﻹﺗﻴﺎﻥ ﺑﴚﺀ‬

‫ـ ﺍﺳﺘﺪﻝ ﺍﻟﻌﻠﲈﺀ ﲠﺬﺍ ﺍﳊﺪﻳﺚ ﻋﲆ ﱠ‬
‫ﺐ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺍﻹﺗﻴﺎﻥ ﺑﻪ‪ ،‬ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺃﺷﻬﺐ ﻣﻦ ﺍﳌﺎﻟﻜﻴﺔ ﺣﻴﺚ‬ ‫ﹸﻣ ﹾﺴﺘ ﹶﹶﺤ ﱟ‬
‫ﺟﺎﻟﺴﺎ‪.‬‬
‫ﹰ‬ ‫ﻗﺎﺋﲈ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﹸﻳﺘﹺ ﱠﻤﻪ‬
‫ﺃﻥ ﹶﻣ ﹾﻦ ﹶﺗ ﹶﻄ ﱠﻮﻉ ﹰ‬
‫ﺫﻫﺐ ﺇﱃ ﱠ‬

‫‪‬‬‫‪١٢٣‬‬ ‫ﻓﺘﺢ ﺍﻟﻤﺒﺪﻱ‬

‫‪X‬‬
 ‫‪٣‬ـ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪١‬ـ ﺭﲪﺔ ﺍﻟﻨﺒﻲ ﷺ ﺑﺄﻣﺘﻪ‪ ،‬ﻭﺭﻓﻘﻪ ﲠﻢ‪.‬‬
‫ﺍﻟﺴـﻦ‪،‬‬
‫‪٢‬ـ ﺍﺳـﺘﺤﺒﺎﺏ ﺍﻟﺘﺨﻔﻴـﻒ ﰲ ﺍﻟﺼـﻼﺓ ﻷﺟـﻞ ﺍﳌـﺮﴇ‪ ،‬ﻭﻛﺒـﺎﺭ ﱢ‬
‫ﻭﺫﻭﻱ ﺍﳊﺎﺟﺎﺕ‪.‬‬

‫‪g‬‬
‫‪٣‬ـ ﺍﺳﺘﺤﺒﺎﺏ ﺭﻓﻖ ﺍﻹﻣﺎﻡ ﺑﺎﳌﺄﻣﻮﻣﲔ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﻣﺼﺎﳊﻬﻢ ﻭﺃﺣﻮﺍﳍﻢ‪.‬‬
‫‪٤‬ـ ﺑﻴﺎﻥ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﲆ ﺍﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﻴﴪ ﻋﲆ ﺍﳌﻜﻠﻔﲔ ﻭﺭﻓﻊ ﺍﳌﺸﻘﺔ‪.‬‬

‫‪.e‬‬ ‫‪٥‬ـ ﺟﻮﺍﺯ ﺻﻼﺓ ﺍﻟﻨﺴﺎﺀ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬

‫***‬

‫\¯‪Ï÷Òà‬‬
‫‪ar‬‬
‫ﺱ‪ :١‬ﱢﺑﲔ ﻣﻌﺎﲏ ﺍﻟﻜﻠﲈﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫) ﹶﻓ ﹶﺄ ﹶ ﹶﲡﻮ ﹸﺯ ـ ﻛﹶﺮ ﹺ‬
‫ﺍﻫ ﹶﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﺷ ﱠﻖ(‪.‬‬ ‫ﹶ‬ ‫ﱠ‬
‫»ﺃ ﹺﺭﻳﺪﹸ ﹶﺃ ﹾﻥ ﹸﺃ ﹶﻃﻮ ﹶﻝ ﻓﹺﻴﻬﺎ«‪» ،‬ﻛﹶﺮ ﹺ‬
‫ﺍﻫ ﹶﻴ ﹶﺔ«؟‬ ‫ﺱ‪ :٢‬ﻣﺎ ﺇﻋﺮﺍﺏ ﻗﻮﻟﻪ ﷺ‪ :‬ﹸ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﱢ‬
‫ﺱ‪ :٣‬ﻣﺎ ﺣﻜﻢ ﺗﻄﻮﻳﻞ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻼﺓ؟ ﻭﻫﻞ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻴﺴﲑ ﻳﻌﻨﻰ ﺍﻹﺧﻼﻝ‬
‫‪h‬‬
‫ﺑﺄﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ؟‬
‫ﺱ‪ :٤‬ﺍﴍﺡ ﺍﳊﺪﻳﺚ ﺑﺄﺳﻠﻮﺑﻚ‪.‬‬
‫‪az‬‬

‫ﺱ‪ :٥‬ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﺎ ﹸﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪.‬‬

‫***‬

‫ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﺍﻟﺜﺎﻧﻮ￯‬

‫‪‬‬ ‫‪١٢٤‬‬
‫‪X‬‬
 ‫;‪k]¡ÊîÊ∏\;Ï⁄]Õ‬‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫‪٣‬‬ ‫ﻣﻘﺪﻣﺔ ‪.....................................................‬‬
‫‪٥‬‬ ‫ﲤﻬﻴﺪ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ‪.........................................‬‬

‫‪g‬‬
‫‪٦‬‬ ‫ﺗﻌﺮﻳﻒ ﺍﻟﺴﻨﺔ ‪..............................................‬‬
‫‪٦‬‬ ‫ﺣﺠﻴﺘﻬﺎ ‪...................................................‬‬

‫‪.e‬‬
‫‪٦‬‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺣﺠﻴﺘﻬﺎ ‪..................................‬‬
‫‪٧‬‬ ‫ﺣﻜﻢ ﺍﻟﻌﻤﻞ ﲠﺎ ﻭﺩﻟﻴﻠﻪ ‪.....................................‬‬
‫‪٧‬‬ ‫ﻣﻜﺎﻧﺘﻬﺎ ﰲ ﺍﻟﺘﴩﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻭﻣﻨﺰﻟﺘﻬﺎ ‪......................‬‬
‫‪٨‬‬ ‫ﺍﺧﺘﺼﺎﺹ ﺍﻷﻣﺔ ﺍﳌﺤﻤﺪﻳﺔ ﺑﺎﳊﻔﻆ ﻭﺍﻟﺮﻭﺍﻳﺔ ﺳﻨﺪﹰ ﺍ‪ ،‬ﻭﻣﺘﻨﹰﺎ ‪......‬‬
‫‪ar‬‬
‫‪٨‬‬ ‫ﺑﻴﺎﻥ ﻟﺒﻌﺾ ﻣﺼﻄﻠﺤﺎﺕ ﺗﺪﻭﺭ ﺑﲔ ﺍﳌﺤﺪﱢ ﺛﲔ ‪.................‬‬
‫‪٩‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﻘﺴﻴﻢ ﺍﳋﱪ ﺑﺎﻋﺘﺒﺎﺭ ﻃﺮﻗﻪ‪....................‬‬
‫‪٩‬‬ ‫ﺗﻌﺮﻳﻒ ﺍﳌﺘﻮﺍﺗﺮ‪............................................ :‬‬
‫‪١٠‬‬ ‫ﺃﻗﺴﺎﻣﻪ‪ :‬ﻗﺴﲈﻥ ‪.............................................‬‬
‫‪١٣‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﲏ‪ :‬ﺗﻘﺴﻴﻢ ﺍﳋﱪ ﺇﱃ ﻣﻘﺒﻮﻝ ﻭﻏﲑ ﻣﻘﺒﻮﻝ )ﻣﺮﺩﻭﺩ( ‪..‬‬
‫‪h‬‬
‫‪١٣‬‬ ‫ﺃﻗﺴﺎﻡ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺒﻮﻝ ‪......................................‬‬
‫‪١٣‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻟﺬﺍﺗﻪ‪.....................................‬‬
‫‪az‬‬

‫‪١٣‬‬ ‫ﺇﻳﻀﺎﺡ ﺍﻟﺘﻌﺮﻳﻒ ‪...........................................‬‬

‫‪١٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻟﺬﺍﺗﻪ ‪.......................‬‬
‫‪١٥‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ ‪....................................‬‬
‫‪١٦‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﳊﺴﻦ ﻟﻐﲑﻩ‪.......................................‬‬
‫‪١٧‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪...........................‬‬
 ‫‪k]¡ÊîÊ∏\;Ï⁄]Õ;√d]h‬‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫‪٢١‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ ‪ :‬ﺃﺣﻮﺍﻝ ﺍﻟﺮﻭﺍﺓ ‪.............................‬‬
‫‪٢١‬‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺑﻌﺾ ﺃﻟﻔﺎﻇﻬﺎ‪.............................‬‬

‫‪g‬‬
‫‪٢٢‬‬ ‫ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ‪..........................................‬‬
‫‪٢٢‬‬ ‫ﻣﺮﺍﺗﺐ ﺍﳉﺮﺡ ﻭﺃﻟﻔﺎﻇﻬﺎ‪.....................................‬‬

‫‪.e‬‬
‫‪٢٣‬‬ ‫ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ‪..........................................‬‬
‫‪٢٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪.........‬‬
‫‪٢٥‬‬ ‫‪١‬ـ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ‪.........................................‬‬
‫‪٢٥‬‬ ‫ﻣﻨﺰﻟﺘﻪ ‪.....................................................‬‬
‫‪ar‬‬
‫‪٢٧‬‬ ‫‪٢‬ـ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ‪............................................‬‬
‫‪٢٨‬‬ ‫‪٣‬ـ ﺃﺑﻮ ﺩﺍﻭﺩ ‪................................................‬‬
‫‪٤‬ـ ﱢ ﹺ ﹺ‬
‫‪٢٩‬‬ ‫ﺍﻟﱰﻣﺬ ﱡ‬
‫ﻱ ‪................................................‬‬ ‫ﹾ‬
‫‪٣٠‬‬ ‫‪ ٥‬ـ ﺍﻟﻨ ﹶﱠﺴﺎﺋﹺ ﱡﻲ ‪................................................‬‬
‫‪٣٢‬‬ ‫‪٦‬ـ ﺍﺑﻦ ﻣﺎﺟﻪ ‪...............................................‬‬
‫‪h‬‬
‫‪٣٤‬‬ ‫ﺃﻫﺪﺍﻑ ﺍﻟﺪﺭﺍﺳﺔ‪............................................‬‬
‫‪٣٥‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ )ﺍﻷﻋﲈﻝ ﺑﺎﻟﻨﻴﺎﺕ( ‪...........................‬‬
‫ﺒﺎﺏ ﺍ ﹸﳌﺴﻠﻢ ﻭﻗﺘﺎﻟﹺﻪ(‪............‬‬
‫)ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﹺﺳ ﹺ‬
‫‪az‬‬

‫‪٤١‬‬ ‫ﹸ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﲏ‬

‫‪٤٥‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ )ﺻﻔﺔ ﺍ ﹸﳌ ﹾﺴﻠﹺﻢﹺ( ‪..............................‬‬
‫‪٤٩‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ )ﺍﺟﺘﻨﺎﺏ ﺍﳌﺤﺮﻣﺎﺕ(‪.........................‬‬
‫‪٥٣‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ )ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻮﻝ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺗﻘﺪﻳﺮﻫﺎ( ‪....‬‬
‫‪٥٧‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ )ﺣﻘﻴﻘﺔ ﺻﻠﺔ ﺍﻟﺮﺣﻢ(‪......................‬‬
 ‫‪k]¡ÊîÊ∏\;Ï⁄]Õ;√d]h‬‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻋﺎﺕ‬

‫‪٦٠‬‬ ‫ﻣﻈﻠﻮﻣﺎ( ‪...............‬‬
‫ﹰ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ )ﺍﻧﴫ ﺃﺧﺎﻙ ﻇﺎ ﹰﳌﺎ ﺃﻭ‬
‫‪٦٤‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ )ﺍﻟﺮﻓﻖ ﺑﺎﳋﺎﺩﻡ( ‪.............................‬‬

‫‪g‬‬
‫‪٦٧‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ )ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺱ( ‪......................‬‬
‫‪٧٠‬‬ ‫)ﺧ ﹸﻠﻖ ﹶ‬
‫ﺍﳊ ﹶﻴﺎﺀ( ‪..............................‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﴍ ﹸ‬

‫‪.e‬‬
‫‪٧٣‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﴩ )ﺛﻮﺍﺏ ﺍﻟﻐ ﹾﹶﺮﺱ ﻭﺍﻟﺰﺭﻉ( ‪...............‬‬
‫‪٧٦‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﲏ ﻋﴩ )ﻋﻘﻮﺑﺔ ﻗﻄﻊ ﺍﻟﺮﺣﻢ( ‪....................‬‬
‫‪٧٩‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﴩ )ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻹﻳﲈﻥ(‪..................‬‬
‫‪٨٣‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﴩ )ﺍﻟﻮﺻﻴﺔ ﺑﺎﳉﺎﺭ(‪........................‬‬
‫‪ar‬‬
‫‪٨٧‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﴩ )ﻗﻴﻤﺔ ﺍﻷﺧﻮﺓ ﺍﻹﻳﲈﻧﻴﺔ( ‪...............‬‬
‫‪٩٠‬‬ ‫ﺐ ﺍﻟﻨﺒﻲ ﷺ ﻣﻦ ﻛﲈﻝ ﺍﻹﻳﲈﻥ(‪.....‬‬
‫)ﺣ ﱡ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﴩ ﹸ‬
‫‪٩٤‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﴩ )ﻋﻘﻮﺑﺔ ﺍﻟﻨﻤﻴﻤﺔ(‪.......................‬‬
‫‪٩٧‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﴩ )ﺇﺭﺷﺎﺩﺍﺕ ﻧﺒﻮﻳﺔ( ‪......................‬‬
‫‪١٠٠‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﴩ )ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﺠﺎﻫﺮﺓ ﺑﺎﳌﻌﺎﴆ(‪.......‬‬
‫‪h‬‬
‫ﹺ‬
‫‪١٠٣‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﻌﴩﻭﻥ )ﻣ ﹾﻦ ﹶﺃ ﹶﺣ ﱢ‬
‫ﺐ ﺍﻷﻋﲈﻝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ( ‪..........‬‬
‫‪١٠٦‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﴩﻭﻥ )ﺭﲪﺔ ﺍﻹﺳﻼﻡ ﺑﺎﳋﺪﻡ(‪...........‬‬
‫‪az‬‬

‫‪١١٠‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﲏ ﻭﺍﻟﻌﴩﻭﻥ )ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻷﺧﻮﺓ( ‪.............‬‬

‫‪١١٣‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﴩﻭﻥ ﺍﺳﺘﺤﺒﺎﺏ ﺇﻃﺎﻟﺔ ﺍﻟﻐﺮﺓ ﻭﺍﻟﺘﺤﺠﻴﻞ ‪.‬‬
‫‪١١٧‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﴩﻭﻥ )ﻓﻀﻞ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ(‪..............‬‬
‫ﺍﳊــﺪﻳﺚ ﺍﳋـــﺎﻣﺲ ﻭﺍﻟﻌـــﴩﻭﻥ )ﻣﺮﺍﻋﺎﺓ ﺃﺣـﻮﺍﻝ ﺍﳌﺄﻣﻮﻣﲔ‬
‫‪١٢٢‬‬ ‫ﰲ ﺍﻟﺼﻼﺓ(‪.................................................‬‬