‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٢‬‬

‫‪‬‬

‫ﺗﺄﻟﻴﻒ‬
‫ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ‬
‫ﺍﻟﻤﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬
‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٤‬‬ ‫‪٣‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﶈﻤﻮﺩ ﻭﺍﳌﺬﻣﻮﻡ ﻣﻦ ﺍﳌﺰﺍﺡ‪.‬‬

‫ﺇﻥ ﺍﳊﻤﺪ ﷲ‪ ،‬ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺘﻮﺏ ﺇﻟﻴـﻪ‪،‬‬

‫ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨـﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨـﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ‬
‫ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺃﺗﺒﺎﻋﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﺍ‪ ،‬ﻭﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺍﳊﻴﺎﺓ ﳑﻠﻮﺀﺓ ﺑﺎﻷﺣﺰﺍﻥ ﻭﺍﻟﺼﻌﺎﺏ ﺍﻟﱵ ﲢﺘﺎﺝ ﺑﲔ ﺣﲔ‬
‫ﻭﺁﺧﺮ ﺇﱃ ﺷﺊ ﻣﻦ ﺍﳌﺰﺍﺡ ﺃﻭ ﺍﻟﻀﺤﻚ ﻭﺍﻟﺘﺒﺴﱡﻢ‪ ،‬ﻟﺘﺴﻠﻴﺔ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﺸﺎﻁ ﻟﻪ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻟﻜﻦ ! ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺰﺍﺡ‬
‫ﻣﻨﻀﺒﻄﹰﺎ ﺑﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻉ ﻓﻴﻜﻮﻥ ﻣﺒﺎﺣﺎ ﻣﻌﺘﺪﻻ‪.‬‬
‫ﻭﺳﻮﻑ ﻧﻌﺮﺽ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻣﻠﻘﲔ‬
‫ﺍﻟﻀﻮﺀ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﻮﻝ ﺍﻵﺗﻴﺔ‪-:‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺰﺍﺡ )ﻣﻌﻨﺎﻩ ‪ -‬ﺃﻏﺮﺍﺿﻪ ‪ -‬ﺿﻮﺍﺑﻄﻪ(‪.‬‬
‫ﺻﻮﺭ ﻣﻦ ﺍﳌﺰﺍﺡ ﺍﳌﺒـﺎﺡ‪.‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪:‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٦‬‬ ‫‪٥‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﻋﻴـﻦ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﺎﻓﺴﻨﺎ ﺍﻷﺯﻭﺍﺝ‬ ‫א‬ ‫א‬

‫ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﻀﻴﻌﺎﺕ‪ ،‬ﻓﻨﺴﻴﻨﺎ ﻛﺜﲑﺍ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻓﻮﺍﷲ ﺇﻧﺎ ﻟﻨﻠﻘﻰ‬
‫(‬ ‫א‬ ‫‪−‬‬ ‫א‬ ‫‪−‬‬ ‫א )‬ ‫א‬
‫ﻣﺜﻞ ﻫﺬﺍ‪ .‬ﻓﺎﻧﻄﻠﻘﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ ﺣﱴ ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻧﺎﻓﻖ ﺣﻨﻈﻠﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘـﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﻭﻣﺎ ﺫﺍﻙ؟‬ ‫ﻣﻌﲎ ﺍﳌﺰﺍﺡ‪:‬‬
‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻧﻜﻮﻥ ﻋﻨﺪﻙ ﺗﺬﻛﺮﻧﺎ ﺑﺎﻟﻨﺎﺭ ﻭﺍﳉﻨﺔ ﺣﱴ ﻛﺄﻧﺎ‬ ‫ﳉ ّﺪ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ‪.‬‬
‫ﺍﳌﺰﺍﺡ ‪ :‬ﺍﻟﺪﻋﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﻧﻘﻴﺾ ﺍ ِ‬
‫ﺭﺃﻱ ﻋﲔ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪﻙ ﻋﺎﻓﺴﻨﺎ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ‬
‫ﺃﻏﺮﺍﺽ ﺍﳌﺰﺍﺡ‪:‬‬
‫ﻭﺍﻟﻀﻴﻌﺎﺕ ﻧﺴﻴـﻨﺎ ﻛﺜﲑﺍ‪ ،‬ﻓﻘـﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ‬
‫ﺇﻥ ﺍﳌﺰﺍﺡ ﺃﻣﺮ ُﺟﺒِﻞ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺻﻞ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﻳﺴﺘﺨﺪﻣﻪ‬
‫ﺑﻴﺪﻩ ﺇﻥ ﻟﻮ ﺗﺪﻭﻣﻮﻥ ﻋﻠﻰ ﻣﺎ ﺗﻜﻮﻧﻮﻥ ﻋﻨﺪﻱ ﻭﰲ ﺍﻟﺬﻛﺮ‬
‫ﱴ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫ﻷﻏﺮﺍﺽ ﺷ ﱠ‬
‫ﻟﺼﺎﻓﺤﺘﻜﻢ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻓﺮﺷﻜﻢ ﻭﰲ ﻃﺮﻗﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﻳﺎ ﺣﻨﻈﻠﺔ‬
‫ﻳﻌﲏ ‪ :‬ﺳﺎﻋﺔ ﺗﻌﱡﺒ ٍﺪ ﻭ ِﺟﺪ ﻭﺇﻗﺒﺎﻝ‪،‬‬ ‫)‪(١‬‬
‫ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ ﺛﻼﺙ ﻣﺮﺍﺕ"‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﺴﻠﻴﺔ‪:‬‬ ‫•‬

‫ﻭﺳﺎﻋﺔ ﳚﻠﺲ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﻭﺃﻫﻠﻪ ﻭﺃﻭﻻﺩﻩ ﻭﻳﺴﺘﻤﺘﻊ ﲟﺎ ﺃﺑﺎﺡ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﳝﺰﺡ ﺑﻘﺼﺪ ﺍﻟﺘﺴﻠﻴﺔ؛ ﻷﻧﻪ ﺇﺫﺍ ﻛﺜﺮ ﻋﻠﻴﻪ ﺍﳉﺪ‬
‫ﻟﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ‪ :‬ﻣﺪﺍﻋﺒﺔ ﺍﻷﻫﻞ‪ ،‬ﻭﺍﻷﻃﻔﺎﻝ‪،‬‬ ‫ﻣ ﹼﻞ ﻭﻛﻞﹼ‪ ،‬ﻓﻴﻠﻮﺫ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻋﺎﺑﺔ ﻭﺍﳌﺰﺡ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫ﻭﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﺍﻷﺣﺒﺎﺏ… ﻭﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﻋﻦ ﺣﻨﻈﻠﺔ ﺍﻷﺳﻴﺪﻱ ‪ - ‬ﻭﻛﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪-‬‬
‫ﻗﺎﻝ‪" :‬ﻟﻘﻴﲏ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺃﻧﺖ ﻳﺎ ﺣﻨﻈﻠﺔ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪:‬‬
‫ﻧﺎﹶﻓ َﻖ ﺣﻨﻈﻠﺔ‪ ،‬ﻗﺎﻝ‪ - :‬ﺳﺒﺤﺎﻥ ﺍﷲ ‪ -‬ﻣﺎ ﺗﻘﻮﻝ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻧﻜﻮﻥ‬
‫ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺬﻛﺮﻧﺎ ﺑﺎﻟﻨـﺎﺭ ﻭﺍﳉﻨـﺔ ﺣﱴ ﻛﺄﻧﺎ ﺭﺃﻱ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٧٥٠‬ﻣﻦ ﺣﺪﻳﺚ ﺣﻨﻈﻠﺔ ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٨‬‬ ‫‪٧‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺍ ﹸﳌﻠﹶﺢ ﺃﻭ ﺍﻟﻄﺮﺍﺋﻒ؛ ﻟﻴﺠﺪﺩ ﻧﺸﺎﻃﻬﻢ ﻭﻳﻌﻴﺪ ﺇﻟﻴﻬﻢ ﺣﻴﻮﻳﺘﻬﻢ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻌﻠﱡﻢ ‪:‬‬ ‫•‬
‫ﺍﳌﻠﺢ ﺍﻟﱵ ﺗﻄﺮﺩ ﺍﻟﺴﺄﻡ ﻭﺍﳌﻠﻞ‪ ،‬ﻭﺗﻌﲔ ﺍﳌﺘﻌﻠﻢ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﺼﺪﺩﻩ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﳌﺰﺍﺡ ﺃﺣﻴﺎﻧﺎ‪ :‬ﺍﻟﺘﻌﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻌﻠﻢ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺯﺍﻟﺔ ﺍﻟﻘﻠﻖ ‪:‬‬ ‫•‬
‫ﻳﻜﻮﻥ ﺑﺎﻟﻠﻌﺐ ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﺎﳉـﺪ‪ -‬ﺃﺣﻴـﺎﻧﺎ‪ ،-‬ﻭﺃﻧﺖ ﺗﺮﻯ ﺃﻥ‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺰﺍﺡ ﻭﺍﻟﻠﻌﺐ ﺃﺣﻴﺎﻧﺎ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻘﻠﻖ‪ ،‬ﺃﻭ‬ ‫ﺍﷲ ﺟﻞ ﻭﻋﻼ ﹶﻓ ﹶﻄﺮ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﺍﻟﻠﻌﺐ ﺑﺄﺷﻴﺎﺀ ﳑﺎ‬
‫ﺍﻟﻐﻀﺐ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ؛ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺰﺡ ﺃﺩﺧﻞ ﻋﻠﻰ ﻗﻠﺒﻪ ﺷﻴﺌﺎ‬ ‫ﳛﺘﺎﺟﻮﻬﻧﺎ ﰲ ﻛﱪﻫﻢ‪ ،‬ﻓﺄﻧﺖ ﲡﺪ ﺍﻟﻄﻔﻠﺔ ﺍﻟﺼﻐﲑﺓ ﺗﺄﰐ ﺇﱃ ﻟﻌﺒﺘﻬﺎ‬
‫ﻣﻦ ﺍﻟﺘﺴﻠﻴﺔ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﺃﺯﺍﻝ ﻣﺎ ﳜﺎﻑ ﻣﻨﻪ ﺃﻭ ﺧﻔﻒ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻓﺘﻠﺒﺴﻬﺎ‪ ،‬ﻭﺗﻌ ﱡﺪﻫﺎ ﺑﻨﺘﺎ ﳍﺎ‪ ،‬ﻭﺗﺴﻤﻴﻬﺎ‪ ،‬ﻭﲢﻤﻠﻬﺎ‪ ،‬ﻭﺗﻀﻌﻬﺎ ﻋﻠﻰ‬
‫ﻭﳒﺪ ﰲ ﻫﺪﻱ ﺍﻟﻨﱯ ‪ ‬ﻣﺎ ﻳﺸﺒﻪ ﻫﺬﺍ‪ ،‬ﻓﻔﻲ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﺣﺠﺮﻫﺎ‪ ،‬ﻭﺗﻘﺒﻠﻬﺎ ﻭﺗﻀﻤﻬﺎ‪ ،‬ﻭﺗﻐﻀﺐ ﺇﺫﺍ ﺃﻭﺫﻳﺖ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﺳﺐ‬
‫ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ‪ - ‬ﺍﻟﻄﻮﻳﻞ‪ -‬ﰲ ﻗﺼﺔ ﺗﻮﺑﺘﻪ ﺣﲔ ﲣﻠﻒ ﻋﻦ‬ ‫ﳉِﺒﻠﹼﺔ ﺍﻟﱵ ﺧﻠﻘﺖ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺼﺒﻴﺎﻥ ﳚﻠﺴﻮﻥ‬ ‫ﻣﻊ ﺍ ِ‬
‫ﺴ َﻢ‬
‫ﺴﻢ ﺗﺒ ﱡ‬
‫ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻳﻘﻮﻝ ‪" :‬ﻓﻠﻤﺎ ﺭﺁﱐ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﺒ ﱠ‬ ‫ﻓﻴﺼﻨﻌﻮﻥ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻳﺘﺪﺭﺑﻮﻥ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺳﻮﻑ‬
‫ﺍﳌﻐﻀﺐ")‪.(١‬‬ ‫ﻳﻌﺎﻧﻮﻬﻧﺎ ﰲ ﺍﻟﻜﱪ‪ ،‬ﻓﺎﳌﺰﺍﺡ ﻭﺍﻟﻠﻌﺐ ‪ -‬ﺃﺣﻴﺎﻧﺎ ‪ -‬ﻳﻜﻮﻥ ﻟﻠﺘﻌﻠﻢ ﻛﻤﺎ‬
‫ﺇ ﹰﺫﺍ ﺍﻻﺑﺘﺴﺎﻡ ‪ -‬ﺃﺣﻴﺎﻧﺎ ‪ -‬ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﻻﺳﺘﺒﺸﺎﺭ‪،‬‬ ‫ﻳﻜﻮﻥ ﺍﻟﺘﻌﻠﻢ ﺑﺎﳉﺪ‪.‬‬
‫ﻭﺃﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﻣﻦ ﻏﻀﺐ‪ ،‬ﻓﻴﺘﺒﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻣﻐﻀﺐ؛ ﻷﻥ ﻣﻦ‬ ‫ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺍﳌﻌﻠﻢ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ‬
‫ﺳﺠﻴﺘﻪ ﺍﻟﻜﺮﻡ ﻭﺍﳋﻠﻖ ﺍﳊﺴﻦ‪ ،‬ﻭﻳﺪﻝ ﺣﺎﻟﻪ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺒﺴﻢ‬ ‫ُﻳﺪ ِﺧ ﹶﻞ ﻋﻠﻰ ﻃﻼﺑﻪ‪ -‬ﺃﺣﻴﺎﻧﺎ‪ -‬ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﻈﺮﻑ؛ ﻟﻴﺒﻌﺪ ﻋﻨﻬﻢ ﺍﻟﺴﺂﻣﺔ‬
‫ﻟﻴﺲ ﺗﺒﺴﻢ ﺍﻟﺮﺿﺎ؛ ﻭﺇﳕﺎ ﻫﻮ ﺗﺒﺴﻢ ﺍﻟﻐﻀﺐ‪.‬‬ ‫ﻭﺍﳌﻠﻞ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻋﻨﺪ ﻋﻠﻤﺎﺋﻨﺎ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﻜﺎﻥ ﺑﻌﻀﻬﻢ‬
‫ﻳﺴﺘﺨﺪﻡ ﻣﻊ ﺍﻟﻄﻼﺏ ﺃﺳﺎﻟﻴﺐ ﻟﻠﺘﻌﻠﻴﻢ‪ ،‬ﻣﺜﻞ ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﳍﻢ ﺑﻌﺾ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٤١٨‬ﻭﻣﺴﻠﻢ )‪ (٢٧٦٩‬ﻣﻦ ﺣﺪﻳﺚ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪١٠‬‬ ‫‪٩‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﻟﻪ ﺇﻻ ﺍﻟﻮ ّﺩ ﻭﺍﳊﺐ‪ ،‬ﻓﻬﺬﻩ ﺍﺑﺘﺴﺎﻣﺔ ﻳﻌّﺒﺮ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻢ ﻋﻦ ﺣّﺒﻪ ﻷﺧﻴﻪ‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺰﺍﺡ ‪ -‬ﺃﺣﻴﺎﻧﺎ‪ -‬ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﻣﻮﻗﻒ ﺻﻌﺐ‪،‬‬
‫ﺣﲔ ﻳﻠﻘﺎﻩ‪ ،‬ﻓﻌﺪﻫﺎ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻛﺄﻧﻚ ﺃﺧﺬﺕ ﻣﺎ ﹰﻻ‬ ‫ﻓﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻭﻻ ﺯﺍﻟﻮﺍ ﻳﺘﻌﺮﺿﻮﻥ ﳌﻮﺍﻗﻒ ﺻﻌﺒﺔ‪ ،‬ﺇﻣﺎ‬
‫ﻭﺃﻋﻄﻴﺘﻪ ﺇﻳﺎﻩ؛ ﻷﻧﻚ ﺃﺩﺧﻠﺖ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﺬﻟﻚ؛ ﻭﳍﺬﺍ ﻳﻘﻮﻝ‬ ‫ﻣﻊ ﺣﺎﻛﻢ ﺃﻭ ﺃﻣﲑ‪ ،‬ﺃﻭ ﻗﺎﺽ‪ ،‬ﺃﻭ ﺯﻭﺝ ﻣﻊ ﺯﻭﺟﺘﻪ‪ ،‬ﺃﻭ ﺯﻭﺟﺔ ﻣﻊ‬
‫ﺟﺮﻳﺮ ‪" :‬ﻣﺎ ﺣﺠﺒﲏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻨﺬ ﺃﺳﻠﻤﺖ‪ ،‬ﻭﻻ ﺭﺁﱐ‬ ‫ﺯﻭﺟﻬﺎ‪ ،‬ﺃﻭ ﺗﻠﻤﻴﺬ ﻣﻊ ﺷﻴﺨﻪ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ‬
‫ﺇﻻ ﺗﺒﺴﻢ")‪ ،(١‬ﻓﻜﺎﻥ ﻳﺘﺒﺴﻢ ﻟﻪ ‪‬؛ ﻷﻧﻪ ﻛﺎﻥ ﳛﺒﻪ ﻭﻳﻘﻮﻝ ﻋﻨﻪ‪" :‬ﻋﻠﻰ‬ ‫ﺍﳌﻮﻗﻒ ﺍﻟﺼﻌﺐ ﻟﻴﺲ ﻟﻪ ﺟﻮﺍﺏ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻩ‬
‫ﻭﺟﻬﻪ ﻣﺴﺤﺔ ﻣﻠﻚ")‪ ،(٢‬ﻭﻛﺎﻥ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﳋﻴﻞ‪ ،‬ﻓﻀﺮﺏ ﺍﻟﻨﱯ‬ ‫ﹸﻇﺮﻑ ﻭﺳﺮﻋﺔ ﺑﺪﻳﻬﺔ؛ ﻓﻴﺘﺨﻠﺺ ﻣﻦ ﺻﻌﻮﺑﺔ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺑﺄﻥ ﻳﺄﰐ‬
‫‪ ‬ﺻﺪﺭﻩ ﻭﺩﻋﺎ ﻟﻪ ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﺫﻱ ﺍﳋﻠﺼﺔ ‪ -‬ﻭﻫﻮ ﺻﻨﻢ‬ ‫ﲟﺰﺣﺔ ﻣﻨﺎﺳﺒﺔ‪ ،‬ﻓﻴﻀﺤﻚ ﻣﻨﻬﺎ ﺍﻟﺸﻴﺦ ﺃﻭ ﺍﻷﻣﲑ ﺃﻭ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲏ‪،‬‬
‫ﻛﺎﻧﺖ ﺗﻌﺒﺪﻩ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ -‬ﻟﻴﻬﺪﻣﻪ ﻓﻔﻌﻞ‪.(٣)‬‬ ‫ﰒ ﻳﺰﻭﻝ ﻣﺎ ﺑﻪ ﻣﻦ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻳﻌﻔﻮ ﻭﻳﺼﻔﺢ ﻋﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪،‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ ﰲ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠٣٦‬ﻭﻣﺴﻠﻢ )‪ (٢٤٧٥‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﻼﻃﻔﺔ ﻭﺍﳌﻼﻳﻨﺔ ﻭﺗﻄﻴﻴﺐ ﺍﻟﻜﻼﻡ‪:‬‬ ‫•‬
‫)‪ (٢‬ﺃﺧﺮﺝ ﺃﲪﺪ )‪ ،(١٨٦٩٨‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ )‪ ،(١٧٦٧‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ (٧٢٠٠‬ﻭﻏﲑﻫﻢ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﺟﺮﻳﺮ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪" :‬ﻳﺪﺧﻞ ﻋﻠﻴﻜﻢ ﺭﺟﻞ ﻣﻦ ﺧﲑ ﺫﻱ ﳝﻦ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺰﺡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻼﻃﻔﺔ‪ ،‬ﻭﺍﳌﻼﻳﻨﺔ‪ ،‬ﻭﺗﻄﻴﻴﺐ‬
‫ﻭﺟﻬﻪ ﻣﺴﺤﺔ ﻣﻠﻚ"‪ .‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ..‬ﻭﻗﻮﻟﻪ ﻣﺴﺤﺔ ﻣﻠﻚ‪ :‬ﺃﻱ ﺃﺛ ٌﺮ ﻣﻦ‬
‫ﺧﺎﻃﺮ ﻣﻦ ﻳﻘﺎﺑﻠﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ‬
‫ﺍﳉﻤﺎﻝ؛ ﻷﻬﻧﻢ ﺃﺑﺪﺍ ﻳﺼﻔﻮﻥ ﺍﳌﻼﺋﻜﺔ ﺑﺎﳉﻤﺎﻝ‪ .‬ﺍﻧﻈﺮ ﺍﻟﻨﻬﺎﻳﺔ‪(٣٥٩/٤) :‬‬
‫)‪ (٣‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠٢٠‬ﻭﻣﺴﻠﻢ )‪ (٢٤٧٦‬ﻋﻦ ﺟﺮﻳـﺮ ‪ ‬ﻗﺎﻝ‪" :‬ﻗﺎﻝ ﱄ‬ ‫ﺴﻤﻚ ﰲ ﻭﺟﻪ ﺃﺧﻴﻚ ﺻﺪﻗﺔ")‪ ،(١‬ﻓﺈﻧﻚ ﺇﺫﺍ ﺗﺒﺴﻤﺖ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ "ﻭﺗﺒ ﱡ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺃﻻ ﺗﺮﳛﲏ ﻣﻦ ﺫﻱ ﺍﳋﻠﺼﺔ ؟ ﻭﻛﺎﻥ ﺑﻴﺘﺎ ﰲ ﺧﺜﻌﻢ ﻳﺴﻤﻰ ﻛﻌﺒﺔ‬ ‫ﻟﻪ ﻓﻘﺪ ﺃﻋﺮﺑﺖ ﻋﻦ ﳏﺒﺘﻚ ﻭﺳﺮﻭﺭﻙ َﺑﻤ ﹾﻘﺪ َﻣﻪِ‪ ،‬ﻭﺃﻥ ﻗﻠﺒﻚ ﻻ ﳛﻤﻞ‬
‫ﺍﻟﻴﻤﺎﻧﻴﺔ ﻗﺎﻝ‪ :‬ﻓﺎﻧﻄﻠﻘﺖ ﰲ ﲬﺴﲔ ﻭﻣﺎﺋﺔ ﻓﺎﺭﺱ ﻣﻦ ﺃﲪﺲ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺃﺻﺤﺎﺏ ﺧﻴﻞ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻭﻛﻨﺖ ﻻ ﺃﺛﺒﺖ ﻋﻠﻰ ﺍﳋﻴـﻞ‪ ،‬ﻓﻀﺮﺏ ﰲ ﺻﺪﺭﻱ ﺣﱴ ﺭﺃﻳﺖ ﺃﺛﺮ ﺃﺻﺎﺑﻌﻪ‬
‫ﰲ ﺻﺪﺭﻱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺛﺒﺘﻪ ﻭﺍﺟﻌﻠﻪ ﻫﺎﺩﻳﺎ ﻣﻬﺪﻳﺎ‪ .‬ﻓﺎﻧﻄﻠﻖ ﺇﻟﻴﻬﺎ ﻓﻜﺴﺮﻫﺎ ﻭﺣﺮﻗﻬﺎ‪،‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (١٩٥٦‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ‪ ‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪١٢‬‬
‫ﻭﺿﻊ ﺍﳋﺮﺩﻝ ﰲ ﺃﻧﻔﻪ‪ ،‬ﻓﺎﻧﻜﻤﺶ ﻭﺟﻬﻪ‪ ،‬ﻓﺎﻟﻌﺮﺏ ﲤﺪﺡ ﺑﺎﻷﻭﻝ‬
‫ﻭﺗﺬﻡ ﺑﺎﻟﺜﺎﱐ‪.‬‬
‫ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﳌﺰﺍﺡ‪:‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻌﺮﺏ ﻳﻘﺼﺪﻭﻥ ﺍﻷﻣﺮ ﺍﳌﻌﺘﺪﻝ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ‬
‫ﻓﺈﻥ ﺍﳌﺰﺍﺡ ‪-‬ﻛﻤﺎ ﺳﻴﺄﰐ‪ -‬ﺇﺫﺍ ﺯﺍﺩ ﻭﺗﻌﺪﻯ ﻛﺎﻥ ﻣﻬﺎﻧﺔ ﻭﻭﺿﻌﺔ ﻣﻦ‬
‫ﺠﺮﱢﻯﺀ ﻋﻠﻴﻪ ﺍﻟﺼﻐﲑ ﻭﺍﻟﺴﻔﻴﻪ ﻭﺍﻷﲪﻖ ﻭﺍﳉﺎﻫﻞ؛‬‫ﻗﺪﺭ ﺻﺎﺣﺒﻪ‪ُ ،‬ﻳ َ‬
‫ﻭﺇﳕﺎ ﻳﻘﺼﺪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣﺪ ﺍﻻﻋﺘﺪﺍﻝ‬
‫ﻭﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﻻ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺃﺑﻮ ﲤﺎﻡ ﳝﺪﺡ‬
‫ﺭﺟﻼ‪:‬‬
‫ﳉـ ﱡﺪ ﺷﻴﻤُﺘﻪ ﻭﻓﻴـﻪ ﺩﻋﺎﺑـ ﹲﺔ‬
‫ﺍِ‬
‫ﺐ‬
‫ﻃـﻮﺭﺍ ﻭﻻ ﺟ ّﺪ ﳌﻦ ﻻ ﻳﻠﻌ ُ‬
‫ﳉ ﱠﺪ ﺷﻴﻤ ﹸﺔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﻞ ﻋﻨﺪﻩ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ‬
‫ﻓﺒّﻴﻦ ﺃﻥ ﺍ ِ‬
‫ﺩﺍﺋﻤﺎ؛ ﺑﻞ ﻓﻴﻪ ﺩﻋﺎﺑﺔ ﻭﻓﻜـﺎﻫﺔ ﹶﻃﻮْﺭﺍ ‪ -‬ﻳﻌﲏ ‪ِ :‬ﺣْﻴﻨﺎ‪ -‬ﻭﻻ ﺟﺪ ﳌﻦ‬
‫ﻻ ﻳﻬﺰﻝ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺩﺍﻭﻡ ﻭﺷﺪ ﺍﳊﺒﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﺈﻧﻪ‬
‫ﻳﻨﻘﻄﻊ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻛﻞ ﺃﻣﺮ ﺣﱴ ﰲ ﺳﻴﺎﺳﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻔﻄﻦ‬
‫‪١١‬‬ ‫ﺍﳌـــﺰﺍﺡ‬
‫ﺑﲔ ﺍﳌﺰﺍﺡ ﻭﺍﻟﻌﺒﻮﺱ‪:‬‬
‫ﻭﺿﺪ ﺍﳌﺰﺍﺡ ﻭﺍﻟﺘﺒﺴﻢ‪ :‬ﺍﻟﻌﺒﻮﺱ ﻭﺍﻟﺘﻘﻄﻴﺐ‪ ،‬ﻭﺍﳉﺪ ﻭﺍﻟﺼﺮﺍﻣﺔ‪.‬‬
‫•‬
‫ﺡ ﺑﺎﻷﻭﻝ ﻭﺗ ﹸﺬ ﱡﻡ ﺑﺎﻟﺜﺎﱐ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ‬‫ﻭﺍﻟﻌﺮﺏ ﻛﺎﻧﺖ ﲤﺘﺪ ُ‬
‫ﺍﻟﻌﺮﺏ ﺃﻥ ﲤﺪﺡ ﺷﺨﺼﹰﺎ ﻗﺎﻟﺖ‪ :‬ﻓﻼﻥ ﻭﺿﱠﺎﺡ ﺍﻟﺜﻨﺎﻳﺎ‪ ،‬ﹶﻃ ﹾﻠﻖ ﺍﻟﻮﺟﻪ‪،‬‬
‫ﺿﺤﻮﻙ ﻟﻠﻀﻴﻒ‪.‬‬
‫ﺐ‬
‫ﹸﺃﺿَﺎ ِﺣﻚُ ﺿﻴﻔﻲ ﻗﺒﻞ ﺇﻧﺰﺍﻝ َﺭ ْﺣﻠِﻪ ﻭﳝﺮﻉ ﻋﻨﺪﻱ ﻭﺍﳌﻜﺎﻥ ﺟﺪﻳ ُ‬
‫ﻭﻳﻌﺪﻭﻥ ﻫﺬﺍ ﳑﺎ ﳝﺪﺡ ﺑﻪ ﺍﻹﻧﺴﺎﻥ؛ ﻷﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﻛﺮﻡ‬
‫ﺃﺧﻼﻗﻪ‪ ،‬ﻭﺣﺴﻦ ﻣﻌﺸﺮﻩ‪ ،‬ﻭﻃﻴﺐ ﻣﻌﺎﻣﻠﺘﻪ‪ ،‬ﻭﻗﺪ ﻳﺬﻣﻮﻥ ﺑﺎﻵﺧﺮ‪:‬‬
‫ﻭﻫﻮ ﺍﻻﻛﻔﻬﺮﺍﺭ ﻭﺍﻟﻌﺒﻮﺱ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻓﻼﻥ ﻋﺒﻮﺱ ﺍﻟﻮﺟﻪ‪ ،‬ﺟﻬﻢ‬
‫ﺍﶈّﻴﺎ‪ ،‬ﻛﺮﻳﻪ ﺍﳌﻨﻈﺮ‪ ،‬ﺣﺎﻣﺾ ﺍﻟﻮﺟﻪ‪ ،‬ﻛﺄﳕﺎ ﻭﺟﻬﻪ ﺑﺎﳋ ﹼﻞ ﻣﻨﻀﻮﺡ‪،‬‬
‫ﻳﻌﲏ ‪ :‬ﻛﺄﳕﺎ ﻭﺿﻊ ﺍﳋ ﹼﻞ ﻋﻠﻰ ﻭﺟﻬﻪ؛ ﻓﻠﺸﺪﺓ ﲪﻮﺿﺘﻪ ﻗﻄﺐ‬
‫ﻭﺍﻛﻔﻬﺮﺕ ﺃﺳﺎﺭﻳﺮﻩ‪ ،‬ﻭﻛﺄﳕﺎ ﺃﺳﻌﻂ ﺧﻴﺸﻮﻣﻪ ﺑﺎﳋﺮﺩﻝ‪ ،‬ﻳﻌﲏ ﻛﺄﳕﺎ‬
‫ﰒ ﺑﻌﺚ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳜﱪﻩ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺟﺮﻳﺮ‪ :‬ﻭﺍﻟﺬﻱ ﺑﻌﺜﻚ ﺑﺎﳊﻖ ﻣﺎ ﺟﺌﺘﻚ‬
‫ﺣﱴ ﺗﺮﻛﺘﻬﺎ ﻛﺄﻬﻧﺎ ﲨﻞ ﺃﺟﻮﻑ ﺃﻭ ﺃﺟﺮﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺒﺎﺭﻙ ﰲ ﺧﻴﻞ ﺃﲪﺲ ﻭﺭﺟﺎﳍﺎ‬
‫ﲬﺲ ﻣﺮﺍﺕ"‪ .‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪١٤‬‬ ‫‪١٣‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫א‬ ‫א‬ ‫ﺇﻟﻴﻪ؛ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻤﺮ ‪" :‬ﻳﻌﺠﺒﲏ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﰲ ﺑﻴﺘﻪ‬
‫ﺻﺒﻴﺎ"‪.‬‬
‫א א‬ ‫א‬
‫ﲎ‬
‫ﻭﻫﺬﺍ ﻋﻤﺮ ‪ - ‬ﻭﻫﻮ ﺍﳋﻠﻴﻔﺔ ‪ -‬ﺃﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﰲ ﺑﻴﺘﻪ ﻓﻴﺘﻐ ّ‬
‫ﻣﺰﺍﺡ ﺳﻴﱢﺪ ﺍﳌﺮﺳﻠﲔ ‪:‬‬ ‫ﺑﺄﺑﻴﺎﺕ ﻣﻦ ﺍﻟﺸﻌﺮ ﺑﻠﺤﻮﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺮﲟﺎ ﻃﺮﻕ ﺃﺣﺪ ﺍﻟﺒﺎﺏ ﻓﺴﻤﻊ‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻫﻮ ﺍﻟﻘﺪﻭﺓ ﰲ ﻛﻞ ﺃﻣﺮ‪ ،‬ﻭﻛﺎﻥ ‪‬‬ ‫ﻋﻤﺮ ﻭﻫﻮ ﻳﺮﺩﺩ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ‪.‬‬
‫ﻳﻌﺎﱐ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻹﺻﻼﺡ ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﳉﻬﺎﺩ‪،‬‬ ‫ﻭﺣﱴ ﺍﳉﺒﺎﺑﺮﺓ ﻭﺍﳌﺘﺴﻠﻄﻮﻥ ﻳﻘﻊ ﻣﻨﻬﻢ ﺫﻟﻚ‪ُ ،‬ﺳﺌﻞ ﺍﳊﺠﺎﺝ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﺎ ﻻ ﻳﻌﺎﻧﻴﻪ ﻏﲑﻩ‪ ،‬ﻭﻻﺷﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻛﺎﻥ‬ ‫ﻳﻮﻣﺎ ﻋﻦ ﻣﻌﺎﺷﺮﺗﻪ ﻷﻫﻠﻪ ﻓﻘﺎﻝ‪" :‬ﻭﺍﷲ ﻣﺎ ﺗﻌﺪﻭﻧﻨﺎ ﺇﻻ ﺷﻴﺎﻃﲔ‪ ،‬ﻭﺍﷲ‬
‫ﺸﻴْﺐ‪ ،‬ﻗﺎﻝ ﻟﻪ‬
‫ﳉﺪﱡ‪ ،‬ﺣﱴ ﺇﻧﻪ ﳌــﺎ ﺑﺎﻥ ﻓﻴﻪ ﺍﻟ ﱠ‬
‫ﺐ ﻋﻠﻰ ﺣﻴﺎﺗﻪ ﺍ ِ‬
‫ﺍﻟﻐﺎﻟ َ‬ ‫ﻟﻘﺪ ﺭﺃﻳﺘُﲏ ﻭﺃﻧﺎ ﹸﺃﹶﻗﱢﺒ ﹸﻞ ِﺭ ْﺟ ﹶﻞ ﺇﺣﺪﺍ ُﻫﻦ"‪ -‬ﻳﻌﲏ ﺇﺣﺪﻯ ﺯﻭﺟﺎﺗﻪ‪ -‬ﻓﻬﺬﻩ‬
‫ﺃﺑﻮﺑﻜﺮ ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﺪ ﺷﺒﺖ" ﻗﺎﻝ‪" :‬ﺷﻴﺒﺘﲏ ﻫﻮﺩ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻻﺑﺪ ﻣﻨﻬﺎ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻫﻲ ِﺟِﺒﻠﱠﺔ ﹸﻓﻄﺮ ﻋﻠﻴﻬﺎ ﺍﳌﺮﺀ ﻭﻻ ﻣﻔ ﱠﺮ‬
‫ﻭﺍﻟﻮﺍﻗﻌﺔ ﻭﺍﳌﺮﺳﻼﺕ ﻭﻋﻢ ﻳﺘﺴﺎﺀﻟﻮﻥ ﻭﺇﺫﺍ ﺍﻟﺸﻤﺲ ﻛﻮﺭﺕ")‪.(١‬‬ ‫ﻟﻪ ﻣﻨﻬﺎ‪ ،‬ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺣﺪ ﺍﻟﻘﺼﺪ ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻻ‬
‫ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ‪.‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ - (٣٢٩٧‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ ‪ -‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺭﻭﻯ‬

‫***‬
‫ﻋﻠﻲ ﺑﻦ ﺻﺎﱀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﺍﺳﺤﺎﻕ ﻋﻦ ﺃﰊ ﺟﺤﻴﻔﺔ ﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ‬
‫ﺃﰊ ﺍﺳﺤﺎﻕ ﻋﻦ ﺃﰊ ﻣﻴﺴﺮﺓ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻣﺮﺳﻼ‪ ،‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ‬
‫ﺃﰊ ﺍﺳﺤﺎﻕ ﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﳓﻮ ﺣﺪﻳﺚ ﺷﻴﺒﺎﻥ ﻋﻦ ﺃﰊ ﺍﺳﺤﺎﻕ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ‬
‫ﻓﻴﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﺛﻨﺎ ﺑﺬﻟﻚ ﻫﺎﺷـﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﳍﺮﻭﻱ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ‬
‫ﺍﻫـ‪ .‬ﻭﻟﻠﺤﺪﻳـﺚ ﻃﺮﻕ ﺃﺧـﺮﻯ ﻋﻨﺪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ ،(٥٩٩٧‬ﺃﰊ ﻳﻌﻠﻰ‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪١٦‬‬ ‫‪١٥‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺴﻤﹰﺎ ﻣﻦ ﺍﻟﻨﱯ ‪ ،(١)"‬ﻭﰲ‬

‫ﺣﺴﻦ ﻏﺮﻳﺐ‪ -‬ﻗﺎﻝ‪" :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﻛﺜﺮ ﺗﺒ ﱡ‬
‫ـﻨﺎ"‬
‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻧﻚ ﺗﺪﺍﻋﺒ ُ‬
‫‪ -‬ﻳﻌﲏ ﲤﺎﺯﺣﻨﺎ"‪ -‬ﻓﻘﺎﻝ‪" :‬ﻧﻌﻢ‪ ،‬ﻟﻜﲏ ﻻ ﺃﻗﻮﻝ ﺇﻻ ﺣﻘﺎ")‪ .(٢‬ﻭﺍﳊﺪﻳﺚ‬
‫ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫ﻭﻣﻦ ﻣﺰﺍﺣﻪ ‪ : ‬ﺃﻧﻪ ﻛﺎﻥ ﳜﺎﻃﺐ ﺧﺎﺩ َﻣ ُﻪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪،‬‬
‫ﻓﻴﻘﻮﻝ ﻟﻪ‪" :‬ﻳﺎ ﺫﺍ ﺍ ُﻷﺫﻧﲔ‪ ،‬ﻳﺎ ﺫﺍ ﺍﻷﺫﻧﲔ"‪٣‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻏﺮﻳﺐ‪ ،‬ﻭ"ﻳﺎ ﺫﺍ‬
‫ﺤﺤﻪ ﻬﺑﺎ ﺑﻌﻀﻬﻢ ‪ -‬ﻭﺇﻥ‬ ‫ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﻭﺭﺩ ﻣﻦ ﻃﺮﻕ ﻛﺜﲑﺓ ﺻ ﱠ‬
‫ﻛﺎﻥ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻋﹼﻠﻮﻩ ﺑﺎﻻﺿﻄﺮﺍﺏ ﻟﻜﻦ ﻣﻌﻨﺎﻩ ﺻﺤﻴﺢ ‪-‬‬
‫ﻭﻗﺪ ﺳﺌﻠﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪" :‬ﻫﻞ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳﺼﻠﻲ‬
‫ﺱ")‪ (١‬ﻳﻌﲏ ﻣﻦ ﻛﺜﺮﺓ‬
‫ﻭﻫﻮ ﻗﺎﻋﺪ؟" ﻗﺎﻟﺖ‪" :‬ﻧﻌﻢ ﺑﻌﺪ ﻣﺎ ﺣﻄﹶﻤ ُﻪ ﺍﻟﻨﺎ ُ‬
‫ﺩﺧﻮﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﺧﺮﻭﺟﻬﻢ‪ ،‬ﻭﺳﺆﺍﳍﻢ ﻟﻪ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﻓﺘﺄﺛﺮ ﺑﺬﻟﻚ‬
‫ﻭﺃﺳﺮﻉ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺐ ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻪ ‪ ‬ﻛﺎﻥ ﻟﻪ ﻣﺰﺍﺡ ﻳﺴﻠﻲ‬
‫ﺑﻪ ﺃﺻﺤﺎﺑﻪ ﻭﻳﺴﺮﻱ ﻋﻨﻬﻢ‪.‬‬

‫ﺍﻷﺫﻧﲔ" ﻣﺰﺍﺡ؛ ﻷﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻟﻪ ﺃﺫﻧﺎﻥ‪.‬‬ ‫ﺴﻤﻪ‬

‫ﻭﻧﺬﻛﺮ ﳕﺎﺫﺝ ﻣﻦ ﻣﺰﺍﺣﻪ ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﻛﺜﺮﺓ ﺗﺒ ﱡ‬
‫ﻭﳑﺎﺯﺣﺘﻪ ‪ ‬ﻷﺻﺤـﺎﺑﻪ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﰲ ﺣﺪﻳﺚ ﺟﺮﻳﺮ ‪ :‬ﺃﻥ ﺍﻟﻨﱯ‬
‫ﻭﻣﻦ ﺫﻟﻚ ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﻧﺲ ‪ ‬ﻗﺎﻝ‪" :‬ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﹶﻟﻴُﺨﺎﻟﻄﹸﻨﺎ‬
‫ﺴﻢ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ ﻋﻦ ﻋﺒﺪ‬ ‫‪ ‬ﻣﺎ ﺭﺁﻩ ﺇﻻ ﺗﺒ ﱠ‬
‫ﺥ ﱄ ﺻﻐ ٍﲑ‪" :‬ﻳﺎ ﺃﺑﺎ ﻋﻤﲑ ﻣﺎ ﻓﻌﻞ ﺍﻟﻨﱡﻐﲑ؟"‪ ،٤‬ﻭﻛﺎﻥ‬
‫ﺣﱴ ﻳﻘﻮﻝ ﻷ ٍ‬
‫ﺍﷲ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺟ ْﺰﺀ ‪ -‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬
‫ﻟﻪ ﻧﻐﺮ ﻳﻠﻌﺐ ﺑﻪ ﻓﻤﺎﺕ ﻫﺬﺍ ﺍﻟﻨﻐﲑ‪ ،‬ﻓﺠﺎﺀ ﺍﻟﻨﱯ ‪ ‬ﻭﺃﺑﻮ ﻋﻤﲑ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٦٤١‬ﻭﺃﲪﺪ )‪ ،(١٧٢٥١‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٩٩٠‬ﻭﺃﲪﺪ )‪ ،(٨٢٧٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ ،(٨٨٠‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ )‪ (٥٨٠٤ ، ٧٩٠ ، ٣١٦‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺍﻧﻈﺮ ﻋﻠﻞ‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٩٩٢‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٥٠٠٢‬ﻭﺃﲪﺪ )‪ ،(١١٧٥٤‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺪﺍﺭﻗﻄﲏ )‪.(١٨ ،١٦‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻏﺮﻳﺐ‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪َ (٧٣٢‬ﺣ ﹶﻄ َﻢ ﻓﻼﻧﹰﺎ ﺃﻫﻠﹸﻪ ﺇﺫﺍ ﹶﻛﺒِﺮ ﻓﻴﻬﻢ ﻛﺄﻬﻧﻢ ﲟﺎ َﺣﻤﱠﻠﻮﻩ ﻣﻦ ﺃﺛﻘﺎﳍﻢ‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٦١٢٩‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ‪ ،‬ﻭﻣﺴﻠﻢ )‪(٢١٥٠‬‬ ‫ﺻﻴﱠﺮﻭﻩ ﺷﻴﺨﹰﺎ ‪ .‬ﻛﺬﺍ ﰲ )ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪١٨‬‬ ‫‪١٧‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺍﻷﻋﺮﺍﺏ ﺍﲰﻪ ﺯﺍﻫﺮ ﺍﻷﺳﻠﻤﻲ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﺄﰐ ﺇﱃ ﺍﻟﻨﱯ ‪‬‬ ‫ﻒ ﺣﺰﻳﻦ ﻓﻘﺎﻝ‪":‬ﻳﺎ ﺃﺑﺎ ﻋﻤﲑ ﻣﺎ ﻓﻌﻞ ﺍﻟﻨﻐﲑ؟"‪ -.‬ﻭﺍﻟﻨﻐﲑ ‪:‬‬
‫ﻛﺴﻴ ٌ‬
‫ﻬﺑﺪﺍﻳﺎ ﳑﺎ ُﻳﺴﺘﻄﺮﻑ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻣﻦ ﺍﻷﻗﻂ ﻭﺍﻟﺴﻤﻦ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻃﺎﺋﺮ ﻳﺸﺒﻪ ﺍﻟﻌﺼﻔﻮﺭ‪ ،-‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟ ﱡﺪﻋﺎﺑﺔ ﻭﺍﳌﻤﺎﺯﺣﺔ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻳﻬﺪﻱ ﺇﻟﻴﻪ ﺃﻳﻀﺎ‪ ،‬ﻓﻴﻘﻮﻝ ‪":‬ﺇﻥ ﺯﺍﻫﺮﹰﺍ ﺑﺎﺩﻳُﺘﻨﺎ ﻭﳓﻦ‬ ‫ﻟﻪ‪.‬‬
‫ﺣﺎﺿﺮﺗ ُﻪ" ﻓﺠﺎﺀ ﺍﻟﻨﱯ ‪ ‬ﻳﻮﻣﺎ ﻓﻮﺟﺪ ﺯﺍﻫﺮﹰﺍ ﻳﺒﻴﻊ ﰲ ﺍﻟﺴﻮﻕ‪،‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺃﻧﺲ ﺃﻳﻀﺎ ﺃﻥ ﺃﻋﺮﺍﺑﻴﺎ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ‪‬‬
‫ﻓﺘﺴﻠ ﱠﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻦ ﻭﺭﺍﺋﻪ ﻭﺍﺣﺘﻀﻨﻪ ﻭﻗﺎﻝ ‪":‬ﻣﻦ ﻳﺸﺘﺮﻱ‬ ‫ﺐ ﻋﻠﻴﻪ ﻟﻠﻐﺰﻭ‬
‫ﻓﻘﺎﻝ‪" :‬ﺍﲪﻠﲏ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ" ﻳﻌﲏ ‪ :‬ﺃﻋﻄﲏ ﺷﻴﺌﹰﺎ ﺃﺭﻛ ْ‬
‫ﺍﻟﻌﺒﺪ؟" ﻓﺎﻟﺘﻔﺖ ﺯﺍﻫﺮ ﻓﺈﺫﺍ ﺭﺳﻮ ﹸﻝ ﺍﷲ ‪ ،‬ﻓﺠﻌﻞ ﻻ ﻳﺄﻟﻮ ﻣﺎ ﺃﻟﺼﻖ‬ ‫ﺴﻔﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪" :‬ﺇﱠﻧﺎ ﺣﺎ ِﻣ ﹸﻠﻮ َﻙ ﻋﻠﻰ ﻭﻟ ِﺪ ﺍﻟﻨﺎﻗﺔ" ﻓﻔﻬﻢ‬
‫ﻭﺍﻟ ﱠ‬
‫ﻇﻬﺮﻩ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻮ ﻳﻘﻮﻝ‪" :‬ﺇﺫﻥ ﲡﺪﱐ ﻛﺎﺳﺪﹰﺍ ﻳﺎ ﺭﺳﻮﻝ‬ ‫ﺍﻷﻋﺮﺍﰊ ﺃﻥ ﻭﻟﺪ ﺍﻟﻨﺎﻗﺔ ﻳﻌﲏ ﺷﻴﺌﹰﺎ ﺻﻐﲑﺍ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﻣﺎ ﺃﻓﻌﻞ ﺑﻮﻟﺪ‬
‫ﺍﷲ" ﻗﺎﻝ‪" :‬ﻟﻜﻨﻚ ﻋﻨﺪ ﺍﷲ ﻟﺴﺖ ﺑﻜﺎﺳﺪ"‪ ،‬ﺃﻭ ﻗﺎﻝ‪" :‬ﺃﻧﺖ ﻋﻨﺪ‬ ‫ﺍﻟﻨﺎﻗﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟" ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪" :‬ﻭﻫﻞ ِﺗﻠ ُﺪ ﺍﻹﺑ ﹶﻞ ﺇﻻ‬
‫)‪(١‬‬
‫ﺍﷲ ﻏﺎﻝ" ﻭﺍﳊﺪﻳﺚ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻣﻦ‬ ‫‪١‬‬
‫ﻕ؟"‬
‫ﺍﻟﱡﻨﻮ ُ‬
‫ﺍﳌﻼﻃﻔﺔ ﻭﺍﳌﻤﺎﺯﺣﺔ‪ ،‬ﻭﺗﻄﻴﻴﺐ ﺃﺻﺤﺎﺑﻪ ﲟﺎ ﻳﻨﺎﺳﺒﻬﻢ ﻣﻊ ﺍﻟﺼﺪﻕ‪ ،‬ﻓﺈﻥ‬
‫ﻭﻣﻦ ﺫﻟﻚ ‪ :‬ﺣﺪﻳﺚ ﺃﻧﺲ ‪ -‬ﺃﻳﻀﺎ‪ -‬ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ‬
‫ﺯﺍﻫﺮﺍ ﻛﺎﻥ ﻋﺒﺪﹰﺍ ﷲ ‪ ‬ﻭﻻ ﺷﻚ‪.‬‬
‫ﺍﻟﺸﻤﺎﺋﻞ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﻛﺜﲑ ‪ -‬ﺃﻳﻀﺎ ‪ :-‬ﺣﺪﻳﺚ‬
‫ﻭﻣﻦ ﺫﻟﻚ ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺒﻐﻮﻱ ﰲ ﺗﻔﺴﲑﻩ ﻭﺍﻟﺒﻴﻬﻘﻲ‬ ‫ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‪،‬‬
‫ﻼ‪ ،‬ﻭﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ‬ ‫ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻣﺮﺳ ﹰ‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﺭﺟﻞ ﻣﻦ‬
‫ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﺃﻥ ﺍﻣﺮﺃﺓ ﻋﺠﻮﺯﺍ ﺟﺎﺀﺕ ﺇﱃ ﺍﻟﻨﱯ ‪‬‬
‫)‪(١‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟـﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋـﻞ ) ‪ ،( ٢٤٠‬ﻭﺃﲪـﺪ )‪ (١٢٢٣٧‬ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ‬ ‫ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٩٩١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٤٩٩٨‬ﻭﺃﲪﺪ )‪ ،(١٣٤٠٥‬ﻭﻗﺎﻝ‬
‫ﰲ ﺍﺠﻤﻟﻤﻊ )‪ (٣٦٨/٩‬ﻭﻗﺎﻝ‪ :‬ﺭﺟﺎﻝ ﺃﲪﺪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٢٠‬‬ ‫‪١٩‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﲨﻊ ﻟﻜﺎﻥ ﰲ ﳎﹼﻠﺪ‪ ،‬ﻟﻜﻨﻨﺎ ﻧﺬﻛﺮ ﳕﺎﺫﺝ ﺳﺮﻳﻌﺔ ﻣﻨﻪ‪:‬‬ ‫ﻓﻘﺎﻟﺖ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺩﻉ ﺍﷲ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ" ﻓﻘﺎﻝ ﳍﺎ‬
‫)‪(١‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ‪ :‬ﺣﺪﻳﺚ ﺃﰊ ﺫ ٍﺭ ﰲ ﺻﺤﻴﺢ ﻣﺴـﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﻓﻜﺄ ﹼﻥ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺧﺎﻓﺖ‬ ‫ﺍﻟﻨﱯ ‪" :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻋﺠﻮﺯ"‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪" :‬ﺇﱐ ﻷﻋﻠﻢ ﺁﺧﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﺩﺧﻮﻻ ﺍﳉﻨﺔ‪ ،‬ﻭﺁﺧﺮ‬ ‫ﺟﹶﻠﺖ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨﱯ ‪ ‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ‪[!$t±ΣÎ) £ßγ≈tΡù't±Σr& !$¯ΡÎ)  :‬‬
‫ﻭﻭ ِ‬
‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺧﺮﻭﺟﺎ ﻣﻨﻬﺎ‪ ،‬ﺭﺟﻞ ﻳﺆﺗﻰ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻘﺎﻝ‪:‬‬ ‫∪∈⊂∩ ‪〈 ÈÏϑu‹ø9$# É=≈ysô¹X{ ∩⊂∠∪ $\/#uø?r& $¹/ããã ∩⊂∉∪ #·‘%s3ö/r& £ßγ≈sΨù=yèpgm‬‬
‫ﺍﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺻﻐﺎﺭ ﺫﻧﻮﺑﻪ ﻭﺍﺭﻓﻌﻮﺍ ﻋﻨﻪ ﻛﺒﺎﺭﻫﺎ‪ ،‬ﻓﺘﻌﺮﺽ ﻋﻠﻴﻪ‬ ‫]ﺍﻟﻮﺍﻗﻌﺔ‪ [٣٨ ،٣٥ :‬ﻓﺬﻫﺐ ﻣﺎ ﻬﺑﺎ ﻭﻋﺮﻓﺖ ﻣﺮﺍﺩﻩ ‪.‬‬
‫ﺻﻐﺎﺭ ﺫﻧﻮﺑﻪ ﻓﻴﻘﺎﻝ‪ :‬ﻋﻤﻠﺖ ﻳﻮﻡ ﻛﺬﺍ ﻭﻛﺬﺍ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻋﻤﻠﺖ‬
‫ﻫﺬﻩ ﳕﺎﺫﺝ ﻣﻦ ﻣﺰﺍﺣﻪ ‪ ‬ﻭﺩﻋﺎﺑﺘﻪ ﻣﻊ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻳﻮﻡ ﻛﺬﺍ ﻭﻛﺬﺍ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻜﺮ‬
‫ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﻛﺎﻥ ﻳﻀﺤﻚ ﻣﻨﻬﺎ ﺃﻭ ﻳﺒﺘﺴﻢ ‪ ‬ﻓﻬﺬﺍ ﻛﺜﲑ ﺟﺪﺍ‪ ،‬ﻟﻮ‬
‫ﻭﻫﻮ ﻣﺸﻔﻖ ﻣﻦ ﻛﺒﺎﺭ ﺫﻧﻮﺑﻪ ﺃﻥ ﺗﻌﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﻓﺈﻥ ﻟﻚ‬
‫ﻣﻜﺎﻥ ﻛﻞ ﺳﻴﺌﺔ ﺣﺴﻨﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺭﺏ ﻗﺪ ﻋﻤﻠﺖ ﺃﺷﻴﺎﺀ ﻻ ﺃﺭﺍﻫﺎ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ )‪ (٢٤١‬ﻋﻦ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺍﻟﺒﻐﻮﻱ ﰲ‬
‫ﻫﺎ ﻫﻨﺎ‪ .‬ﻓﻠﻘﺪ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺿﺤﻚ ﺣﱴ ﺑﺪﺕ ﻧﻮﺍﺟﺬﻩ")‪،(١‬‬ ‫ﺍﻟﺘﻔﺴﲑ )‪ ،(٢٨٣/٤‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ )‪ (٣٤٦‬ﻭﻟﻪ ﺷﺎﻫﺪ ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ‬
‫ﻳﻌﲏ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﻛﺒﺎﺋﺮ ﺫﻧﻮﺑﻪ ﻣﺴﺘﻮﺭﺓ ﻋﻨﻪ‬ ‫ﰲ ﺍﻷﻭﺳﻂ )‪ ،(٥٥٤٥‬ﻭﻫﻨﺎﺩ ﰲ ﺍﻟﺰﻫﺪ )‪ (٥٨‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪،‬‬
‫ﻭﺍﳊﺪﻳﺚ ﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﺠﻤﻟﻤﻊ )‪ (٤١٩/١٠‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ‬
‫ﻭﳛﺴﺐ ﺃﻬﻧﺎ ﻋﻠﻴﻪ ﻛﺎﻥ ﻣﺸﻔﻘﹰﺎ ﻣﻨﻬﺎ ﻭﱂ ﻳﺬﻛﺮﻫﺎ‪ ،‬ﻟﻜﻦ ﳌﺎ ﻋﺮﻑ‬
‫ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﻓﻴﻪ ﻣﺴﻌﺪﺓ ﺑﻦ ﺍﻟﻴﺴﻊ ﻭﻫﻮ ﺿﻌﻴﻒ ﻭﺃ ﻫـ‪ .‬ﻭﻣﺴﻌﺪﺓ ﻫﺬﺍ‬
‫ﺃﻬﻧﺎ ﺻﺎﺭﺕ ﰲ ﺻﺎﳊﻪ‪ ،‬ﻭﺃﻬﻧﺎ ﺑﺪﻟﺖ ﺣﺴﻨﺎﺕ ﺻﺎﺭ ﻳﻄﺎﻟﺐ ﻬﺑﺎ‬ ‫ﻛﺬﺑﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﻫﺎﻟﻚ‪ ،‬ﺍﻧﻈﺮ ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪ ،(٤٠٨/٦‬ﻭﻗﺎﻝ ﺃﲪﺪ‪:‬‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﻋﻤﻠﺖ ﺫﻧﻮﺑﺎ ﻻ ﺃﺭﺍﻫﺎ ﻫﺎﻫﻨﺎ‪ ،‬ﺃﻳﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻋﻤﻠﺘﻬﺎ؟؛‬ ‫ﻟﻴﺲ ﺑﺸﻲﺀ‪ ،‬ﺗﺮﻛﻨﺎ ﺣﺪﻳﺜﻪ ﻣﻨﺬ ﺩﻫﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋﻨﺪﻩ ﻣﻨﺎﻛﲑ‪ ،‬ﺍﻧﻈﺮ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﺼﻐﲑ )‪ ،(١٦٣/٢‬ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀًﺎ ﰲ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ )‪ (٣٤٣‬ﻣﻦ‬
‫ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﻭﻫﻮ ﺻﺪﻭﻕ ﺍﺧﺘﻠﻂ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (١٩٠‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ‪.‬‬ ‫ﺟﺪﺍ ﻓﻠﻢ ﻳﺘﻤﻴﺰ ﺣﺪﻳﺜﻪ ﻓﺘﺮﻙ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٢٢‬‬ ‫‪٢١‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﰲ ﻛﺘﺎﺏ )ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ( ﺑﺴﻨﺪ ﺻﺤﻴﺢ " ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪‬‬ ‫ﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻬﻧﺎ ﻗﺪ ﹸﺃﺑﺪﻟﺖ ﺣﺴﻨﺎﺕ‪.‬‬
‫)‪(٢‬‬
‫ﻛﺎﻧﻮﺍ ﻳﺘﺒﺎﺩﺣﻮﻥ ﺑﺎﻟﺒﻄﻴﺦ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳊﻘﺎﺋ ُﻖ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺮﺟﺎﻝ"‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺍﻟﻨﱯ ‪‬‬
‫ﻛﺎﻧﻮﺍ ﻳﺘﺒﺎﺩﺣﻮﻥ‪ :‬ﻳﻌﲏ ﳛﺬﻑ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺎﻟﺒﻄﻴﺦ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻼ‬
‫ﻭﻛﺎﻥ ﻳﻮﻣﺎ ﳛﺪﺙ ﻭﻋﻨﺪﻩ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻗﺎﻝ ‪" :‬ﺇﻥ ﺭﺟ ﹰ‬
‫ﺍﳊﻘﺎﺋﻖ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﺳﺘﺄﺫﻥ ﺭﺑﻪ ﰲ ﺍﻟﺰﺭﻉ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﻟﺴﺖ ﻓﻴﻤﺎ‬
‫– ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ‪ " -‬ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻧﻮﺍ‬ ‫ﺷﺌﺖ؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ ﻭﻟﻜﲏ ﺃﺣﺐ ﺃﻥ ﺃﺯﺭﻉ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺒﺬﺭ ﻓﺒﺎﺩﺭ‬
‫ﻳﺘﻨﺎﺷﺪﻭﻥ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻳﺘﺬﺍﻛﺮﻭﻥ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻟﻨﱯ ‪ ‬ﺑﻴﻨﻬﻢ‬
‫ﺍﻟﻄﺮﻑ ﻧﺒﺎﺗﻪ ﻭﺍﺳﺘﻮﺍﺅﻩ ﻭﺍﺳﺘﺤﺼﺎﺩﻩ ﻓﻜﺎﻥ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﻓﻴﻘﻮﻝ‬
‫ﺴﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ .(١)"‬ﻭﺟﺎﺀ ﰲ ﺻﺤﻴﺢ‬ ‫ﻓﻴﻀﺤﻜﻮﻥ‪ ،‬ﻓﺮﲟﺎ ﺗﺒ ﱠ‬
‫ﺍﷲ‪ :‬ﺩﻭﻧﻚ ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻓﺈﻧﻪ ﻻ ﻳﺸﺒﻌُﻚ ﺷﻲﺀ" ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ‪:‬‬
‫ﻣﺴﻠﻢ ‪ -‬ﺑﻠﻔﻆ ﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ‪" : -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﺎﻥ ﳚﻠﺲ ﻣﻊ‬
‫"ﻭﺍﷲ ﻻ ﲡـﺪﻩ ﺇﻻ ﻗﺮﺷﻴﺎ ﺃﻭ ﺃﻧﺼﺎﺭﻳﺎ ﻓﺈﻬﻧﻢ ﺃﺻﺤﺎﺏ ﺯﺭﻉ‪ ،‬ﻭﺃﻣﺎ ﳓﻦ‬
‫ﺃﺻﺤﺎﺑﻪ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻴﺬﻛﺮﻭﻥ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻓﻠﺴﻨﺎ ﺑﺄﺻﺤﺎﺏ ﺯﺭﻉ" ﻓﻀﺤﻚ ﺍﻟﻨﱯ‪ ،(١)‬ﻭﻟﻪ ﻣﻦ ﺫﻟﻚ ﺷﻲﺀ ﻛﺜﲑ‬
‫ﻓﻴﻀﺤﻜﻮﻥ ﻭﻳﺘﺒﺴـﻢ")‪ (٢‬ﻭﻗﺎﻝ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪.‬‬
‫ﻋﻮﻑ ‪" :‬ﱂ ﻳﻜﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻨﺤﺮﻓﲔ ﻭﻻ‬
‫ﻣﺰﺍﺡ ﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪: -‬‬
‫ﻣﺘﻤﺎﻭﺗﲔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﺷﺪﻭﻥ ﺍﻷﺷﻌﺎﺭ ﰲ ﳎﺎﻟﺴﻬﻢ ﻭﻳﺬﻛﺮﻭﻥ ﺃﻣﺮ‬
‫ﺟﺎﻫﻠﻴﺘﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﻳﺪ ﺃﺣﺪﻫﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺩﻳﻨﻪ ﺩﺍﺭﺕ ﲪﺎﻟﻴﻖ‬ ‫ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺼﺎﳊﻮﻥ ﻓﺤﻴﱠﻬﻼ ﺑﺄﺻﺤﺎﺏ ﳏﻤﺪ ‪‬؛ ﻓﻬﻢ ﺃﺻﻠﺢ‬
‫ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻛﺎﻧﻮﺍ ﻳﺘﻤﺎﺯﺣﻮﻥ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﻋﺠﻴﺐ ﻭﻏﺮﻳﺐ‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ )‪.(٢٦٦‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٨٥٠‬ﻭﺃﲪﺪ )‪ (٢٠٥٠٥‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﲤﺎﺯﺣﻬﻢ ‪ -‬ﳑﺎ ﻗﺪ ﺗﺴﺘﻐﺮﺑﻪ ﺍﻟﻨﻔﻮﺱ ﻭﻻ ﺗﺄﻟﻔﻪ ‪ -‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٦٧٠‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﲰﺮﺓ ‪.‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٣٤٨‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٢٤‬‬ ‫‪٢٣‬‬ ‫ﺍﳌـــﺰﺍﺡ‬
‫)‪(١‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﺼﺔ ﺃﰊ ﺑﻜﺮ ﻣﻊ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﻓﻌﻦ ﻋُﻘﺒﺔ ﺑﻦ‬ ‫ﻳﻌﲏ ﺛﺎﺭ ﻭﻏﻀﺐ؛ ﻭﻇﻬﺮ ﺃﺛﺮ ﺍﻟﻐﻀﺐ ﰲ ﻭﺟﻬﻪ ﻣﻦ‬ ‫ﻋﻴﻨﻴﻪ"‬
‫ﺍﳊﺎﺭﺙ‪ ،‬ﻗﺎﻝ‪ :‬ﺻﻠﱠﻰ ﺑﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻌﺼﺮَ‪ ،‬ﰒ ﻗﺎﻡ ﻭﻋﻠﻲﱞ ﳝﺸﻴﺎﻥ‪،‬‬ ‫ﺫﻟﻚ‪.‬‬
‫ﺐ ﻣﻊ ﺍﻟﻐﻠﻤﺎﻥ‪ ،‬ﻓﺄﺧﺬﻩ ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻓﺤﻤﻠﻪ ﻋﻠﻰ‬ ‫ﻓﺮﺃﻯ ﺍﳊﺴ َﻦ ﻳﻠﻌ ُ‬ ‫ﻭﻣﻦ ﻣﺰﺍﺡ ﺃﺻﺤﺎﺑﻪ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ :-‬ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫)‪(١‬‬
‫ﻋﻨﻘﻪ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺑﺄﰊ ﺷﺒﻴﻪ ﺍﻟﻨﱯ ﻟﻴﺲ ﺷﺒﻴ ٌﻪ ﺑﻌﻠﻲ)‪ ،(١‬ﻭﻋﻠﻲ ﻳﺒﺘﺴﻢ"‬ ‫ﻭ َﺳ ْﻮﺩﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻛﺎﻧﺘﺎ ﰲ ﳎﻠﺲ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻗﺪ‬
‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺷﺘﻬﺮﻭﺍ ﺑﺎﳌﺰﺍﺡ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬ ‫ﺐ‬
‫ﺻﻨﻌﺖ ﻋﺎﺋﺸﺔ ﻃﻌﺎﻣﺎ ﺧﺰﻳﺮﺓ ‪ -‬ﻭﻫﻮ ﳊﻢ ﻳﻘﻄﻊ ﺻﻐﺎﺭﺍ ﰒ ﻳﺼ ّ‬
‫ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺍﰊ ﺳﻔﻴﺎﻥ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﰲ ﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺍﻟﺴﲑ ﻣﻦ‬ ‫ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻓﺈﺫﺍ ﻧﻀﺞ ﹸﺫﺭﱠ ﻋﻠﻴﻪ ﺍﻟﺪﻗﻴﻖ ‪ -‬ﻓﻘﺮﺑﺘﻬﺎ ﻭﻗﺎﻟﺖ ﻟﺴﻮﺩﺓ‪:‬‬
‫ﺫﻟﻚ ﺷﻲﺀ ﻛﺜﲑ ﻳﻄﻮﻝ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﻨﺎﻙ ﻛﺘﻴﺐ ﺍﲰﻪ "ﺍﳌﺮﺍﺡ ﰲ‬ ‫ﻚ!" ﻓﻠﻢ ﺗﺄﻛﻞ‬
‫ﺖ ﻓﻘﺎﻟﺖ‪" :‬ﻛﻠﻲ ﺃﻭ ﻷَﻟﻄﹾﺨ ّﻦ ﻭﺟ َﻬ ِ‬‫" ﹸﻛﻠﻲ" ﻓﹶﺄَﺑ ْ‬
‫ﺍﳌﺰﺍﺡ" ﻟﻠﻐﺰﻱ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﻃﺮﺍﺋﻒ ﻭﺃﺧﺒﺎﺭﹰﺍ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪،‬‬ ‫ﺳﻮﺩﺓ‪ ،‬ﻓﺄﺗﺖ ﻋﺎﺋﺸﺔ ﻓﺄﺧﺬﺕ ﻣﻦ ﺍﻟﻘﺼﻌﺔ ﺷﻴﺌﺎ ﻓﻠﻄﺨﺖ ﺑﻪ‬
‫ﻭﺑﻌﻀﻬﺎ ﳑﺎ ُﻳﺴﺘﻐﺮﺏ ﻭُﻳﺴﺘﺒﻌﺪ ﻭﻻ ﻧﻈﻨﻪ ﻳﺼﺢ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ‬ ‫ﻭﺟﻬﻬﺎ‪ ،‬ﻓﺄﺭﺍﺩﺕ ﺳﻮﺩﺓ ﺃﻥ ﺗﻘﺘﺺ ﻣﻨﻬﺎ ﻓﺄﺫﻥ ﳍﺎ ﺍﻟﻨﱯ ‪ ‬ﺑﺬﻟﻚ‪،‬‬
‫ﻓﻔﻌﻠﺖ ﺑﻌﺎﺋﺸﺔ ﻣﺜﻞ ﻣﺎ ﻓﻌﻠﺖ ﻋﺎﺋﺸﺔ ﻬﺑﺎ ﻭﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﻀﺤﻚ)‪.(١‬‬
‫ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ .(٣١٥/٤‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ‬
‫ﺧﻼ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻠﻘﻤﺔ ﻭﺣﺪﻳﺜﻪ ﺣﺴﻦ‪.‬‬
‫)‪ (1‬ﻛﺬﺍ ﺍﻷﺻﻞ "ﺷﺒﻴﻪ" ﺑﺎﻟﺮﻓﻊ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ ٧٥/٧‬ﰲ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻨﱯ ‪ : ‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﺧﺮﺝ ﺍﺑﻦ ﻣﺎﻟﻚ ﺭﻭﺍﻳﺔ‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ )‪ (٢٦٠٥٨‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ‪ :‬ﺳﻨﺪﻩ ﺣﺴﻦ‬
‫ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺃﻥ "ﻟﻴﺲ" ﺣﺮﻑ ﻋﻄﻒ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻛﻮﰲ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻧﻈﺮ ﺍﻟﻔﺘﺢ )‪ (٦١٤٥‬ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻟﺰﻫﺪ )‪ - ٢١٥‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻼ ﺣُﺬﻑ ﺍﺳﺘﻐﻨﺎﺀ ﻋﻦ ﻟﻔﻈﻪ ﺑﻨﻴﺘﻪ‪،‬‬
‫"ﺷﺒﻴﻪ" ﺍﺳﻢ ﻟﻴﺲ ‪ ،‬ﻭﻳﻜﻮﻥ ﺧﱪﻫﺎ ﺿﻤﲑﹰﺍ ﻣﺘﺼ ﹰ‬ ‫ﺳﻨﺪﻩ ﺣﺴﻦ ﺍﻧﻈﺮ ﺍﻟﻔﺘﺢ )‪ (٦١٤٥‬ﻭﻛﺬﺍ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻟﺰﻫﺪ )‪،(٢١٥‬‬
‫ﻭﳓﻮﻩ ﻗﻮﻟﻪ ﰲ ﺧﻄﺒﺔ ﺍﳊﺞ ‪" :‬ﺃﻟﻴﺲ ﺫﻭ ﺍﳊﺠﺔ" ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ )‪،(٢٥٢٧‬‬ ‫ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ )‪.(٥٥٥‬‬
‫ﻭﺍﳊﺎﻛﻢ ‪. ١٦٨/٣‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ (٥٠٤‬ﻭﺃﺑﻮ ﻳﻌﻠﻰ )‪،(٤٤٧٦‬‬
‫)‪ (1‬ﻣﻦ ﲢﻘﻴﻖ )ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ‪.(٢٤٩/٣‬‬ ‫ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﻜﱪﻯ )‪ (٨٩١٧‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ .‬ﻭﺃﻭﺭﺩﻩ‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٢٦‬‬ ‫‪٢٥‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ‪ :‬ﻻ ﺗﺘﻢ ﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﻻ ﻗﻌﻮﺩﻫﺎ‪ ،‬ﻭﻻ ﺭﻛﻮﻋﻬﺎ‪ ،‬ﻭﻻ‬ ‫‪.‬‬
‫ﺧﺸﻮﻋﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻨﻪ ‪ ‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻛﻤﺎ ﺳﺒﻖ‪.‬‬ ‫ﻭﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺍﺷﺘﻬﺎﺭﺍ ﺑﺎﳌﺰﺍﺡ ﺭﺟﻞ ﺍﲰﻪ ﻧﻌﻴﻤﺎﻥ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻭﻫﺬﺍ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ ‬ﻭُﻳﺬﻛﺮ ﺃﻧﻪ ﱂ ﳝﺰﺡ ﺑﻌﺪ ﻣﺎ‬ ‫ﻻ ﻳﺪﺧﻞ ﺍﳌﺪﻳﻨﺔ ﻃﺮﻓﺔ ﺇﻻ ﺍﺷﺘﺮﻯ ﻣﻨﻬﺎ‪ ،‬ﰒ ﺟـﺎﺀ ﻬﺑﺎ ﺇﱃ ﺍﻟﻨﱯ ‪‬‬
‫ﻭﱄ ﺍﳋﻼﻓﺔ ﺇﻻ ﻣﺮﺗﲔ‪ ،‬ﺃﻣﺎ ﻓﻴﻤﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﻜﺎﻥ ﺟﺎﺩﺍ‪ ،‬ﻓﲑﻭﻯ ﺃﻥ‬ ‫ﻓﻴﻘﻮﻝ‪" :‬ﻫﺬﻩ ﻫﺪﻳﺔ ﻟﻚ"‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺻﺎﺣﺒﻬﺎ ﻳﻄﺎﻟﺐ ﻧﻌﻴﻤﺎﻥ ﺑﺜﻤﻨﻬﺎ‬
‫ﺭﺟﻼ ﺍﲰﻪ ﲪﻴﺪ‪ ،‬ﻳﺴﻜﻦ ﰲ ﻗﺮﻳﺔ ﺍﲰﻬﺎ ﺃﻣﺞ‪ ،‬ﻭﻫﻲ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‬ ‫ﺃﺣﻀﺮﻩ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻭﻗﺎﻝ‪" :‬ﺃﻋﻂ ﻫﺬﺍ ﲦﻦ ﻣﺘﺎﻋﻪ" ﻓﻴﻘﻮﻝ‪ " :‬ﺃﻭﱂ‬
‫ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻛﺎﻥ ﺭﺟﻼ ﻓﺎﺳﺪﺍ ﻓﺎﺳﻘﺎ ﻳﺸﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ‬ ‫ﻬﺗﺪﻩ ﱄ؟ ﻓﻴﻘﻮﻝ‪" :‬ﺇﻧﻪ ﻭﺍﷲ ﱂ ﻳﻜﻦ ﻋﻨﺪﻱ ﲦﻨﻪ‪ ،‬ﻭﻟﻘﺪ ﺃﺣﺒﺒﺖ ﺃﻥ‬
‫ﺷﻌﺮﻩ ﳛﺪﺙ ﻋﻦ ﻧﻔﺴﻪ‪:‬‬ ‫ﺗﺄﻛﻠﻪ" ﻓﻴﻀﺤﻚ ﻭﻳﺄﻣﺮ ﻟﺼﺎﺣﺒﻪ ﺑﺜﻤﻨﻪ)‪.(١‬‬
‫ﲪـﻴـﺪ ﺍﻟـﺬﻱ ﺃ ﱡﻣـﺞ ﺩﺍﺭﻩ‬ ‫ﻭﻋﻤﺮ ‪ ‬ﻋﻠﻰ ﺟﻼﻟﺔ ﻗﺪﺭﻩ ﻭ ِﺟﺪﻩ ﻛﺎﻧﺖ ﻟﻪ ﻣﺰﺣﺎﺕ‪،‬‬
‫ﺃﺧﻮ ﺍﳋﻤﺮ ﺫﻭ ﺍﻟﺸﻴﺒﺔ ﺍﻷﺻﻠﻊ‬ ‫ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﻣﺰﺣﺎﺕ ﻣﻘﺼﻮﺩﺓ‪ ،‬ﻳﺮﰊ ﻬﺑﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻨﺤﻮ‬
‫ﳛﺪﺙ ﻋﻦ ﻧﻔﺴﻪ ﻓﺒﻠﻎ ﺍﳋﱪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ ،‬ﻭﰲ‬ ‫ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻓﻬﻲ ﻟﻠﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻮﺟﻴﻪ‪ .‬ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﻳﻮﻣﺎ ﻓﺼﻠﻰ ﰲ‬
‫ﺫﺍﺕ ﻳﻮﻡ ﻛﺎﻥ ﻋﻤﺮ ﰲ ﳎﻠﺲ ﺑﻌﺪ ﺯﻣﺎﻥ ﻃﻮﻳﻞ ﻓﺴﻠﻢ ﻋﻠﻴﻪ ﺭﺟﻞ‬ ‫ﺍﳌﺴﺠﺪ ﺭﻛﻌﺘﲔ ﺧﻔﻴﻔﺘﲔ ﺟﺪﺍ‪ ،‬ﻭﻛﺄﻧﻪ ﺃﺧﻞ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﰒ ﻗﺎﻝ ﰲ‬
‫ﰒ ﻗﺎﻝ‪" :‬ﺃﺗﻌﺮﻓﲏ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟" ﻗﺎﻝ‪" :‬ﻻ ﺃﻋﺮﻓﻚ"‪ ،‬ﻗﺎﻝ‪" :‬ﺃﻧﺎ‬ ‫ﺁﺧﺮ ﺻﻼﺗﻪ "ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﰲ ﺍﳉﻨﺔ"‪ ،‬ﻓﻠﻤﺎ ﺳﻠﻢ‬
‫ﲪﻴﺪ" ﻓﻘﺎﻝ ﻋﻤﺮ‪" :‬ﲪﻴﺪ ﺍﻟﺬﻱ ﺃﻣﺞ ﺩﺍﺭﻩ؟" ‪ -‬ﻳﻌﲏ ﻳﺬﻛﺮﻩ ﺑﺬﺍﻙ‬ ‫ﳋﻄﺒﺔ" ‪ -‬ﻳﻌﲏ‬‫ﻗﺎﻝ ﻟﻪ ﻋﻤﺮ ‪" :‬ﻟﻘﺪ ﺃﺳﺄﺕ ﺍﻟﻨﻘﺪ ﻭﺃﻋﻈﻤﺖ ﺍ ِ‬
‫ﺍﻟﺒﻴﺖ‪ -‬ﻓﺘﺒﺴﻢ ﺍﳊﻀﻮﺭ‪ ،‬ﻭﺍﻛﻔﻬﺮ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﺿﺎﻕ ﺻﺪﺭﻩ ﻭﺣﺰﻥ‬ ‫ﺍﳌﻬﺮ ﺍﻟﺬﻱ ﺩﻓﻌﺘﻪ ﻗﻠﻴﻞ ﻭﺍﳋﻄﺒﺔ ﻋﻈﻴﻤﺔ‪ -‬ﺗﺮﻳـﺪ ﺍﳊـﻮﺭ ﻭﺻﻼﺗﻚ‬
‫ﻟﺬﻟﻚ ﺣﺰﻧﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻭﺍﷲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺷﺮﺑﺘﻬﺎ ﻣﻨﺬ‬ ‫)‪ (1‬ﺫﻛﺮ ﺍﻟﻘﺼﺔ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ )‪ (٤٦٤/٦‬ﻭﻋﺰﺍﻫﺎ ﻟﻜﺘﺎﺏ ﺍﻟﻔﻜﺎﻫﺔ‬
‫ﻭﺍﳌﺰﺍﺡ ‪ -‬ﻟﻠﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٢٨‬‬ ‫‪٢٧‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﻭﺍﷲ ﻣﺎ ﺷﺮﺩ ﻣﻨﺬ ﺃﺳﻠﻤﺖ")‪ .(١‬ﻭﻫﺬﻩ ﻛﻠﻤﺔ ﻣﻌﱢﺒﺮﺓ ﻳﻔﻬﻢ ﻣﺎ ﻭﺭﺍﺀﻫﺎ‪،‬‬ ‫ﻋﺸﺮﻳﻦ ﺳﻨﺔ"؛ ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪" :‬ﺇﳕﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺑﺎﺳﻄﻚ ﻬﺑﺬﺍ ﻭﱂ ﺃﺭﺩ‬
‫ﻭﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ‬ ‫ﺃﻥ ﺃﺳﻮﺀﻙ"‪.‬‬
‫ﻳﻨﺎﺳﺐ ﻛﻞ ﺇﻧﺴﺎﻥ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺃﻳﻀﺎ ﻳﻜﻮﻥ ﺍﳌﺰﺍﺡ ﺑﻘﺼﺪ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﳑﺎ ﻭﺭﺩ ﳑﺎ ﻳﺪﺧﻞ‬
‫ﻣﺰﺍﺡ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻷﺋﻤﺔ‪:‬‬ ‫ﰲ ﻫﺬﺍ ﻗﺼﺔ ﺭﻭﺍﻫﺎ ﲨـﺎﻋﺔ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﶈﺪﺛﲔ ﺍﳊﻔﺎﻅ ﻋﻦ‬
‫ﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺘﺎﺑﻌﲔ ﻭﺍﻷﺋﻤﺔ ﻓﺈﻥ ﻗﺼﺼﻬﻢ ﻭﺃﺧﺒﺎﺭﻫﻢ ﰲ‬ ‫ﺧﻮﺍﺕ ﺑﻦ ﺟﺒﲑ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻃﻠﻊ ﻋﻠﻴﻪ ﻳﻮﻣﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﰲ ﺃﻭﻝ‬
‫ﺍﳌﺰﺍﺡ ﻛﺜﲑﺓ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ ‪-‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪ -‬ﻭﺳﻮﻑ ﻧﻜﺘﻔﻲ ﻫﻨﺎ‬ ‫ﻋﻬﺪﻩ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﻟﻌﻠﻪ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﻭﻛﺎﻥ ﺟﺎﻟﺴﺎ ﻣﻊ‬
‫ﺑﺄﻣﺜﻠﺔ ﻧﺘﺠﺎﻭﺯ ﻣﺎ ﻋﺪﺍﻫﺎ‪:‬‬ ‫ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪" :‬ﻣﺎ ﺃﺟﻠﺴﻚ ﻫﻨﺎ ﻳﺎ ﺧﻮﺍﺕ؟"‬
‫ﻗﺎﻝ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺑﻌﲑ ﱄ ﺷﺮﺩ ﻓﺄﺭﺩﺕ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺴﻮﺓ ﺃﻥ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﻌﱯ‪ :‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﺎ ﺟﻠﻴﻼ ﻭﻗﺎﺿﻴﺎ ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪،‬‬
‫ﻳﺼﻨﻌﻦ ﻟﻪ ﻋﻘﺎﻻ" ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺘﺒﺴﻢ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰒ ﺍﻧﺼﺮﻑ ﻣﻦ‬
‫ﻭﻛﺎﻥ ﺛﻘﺔ ﺣﺎﻓﻈﺎ ﺣﱴ ﺇﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ‪" :‬ﻭﺍﷲ ﻣﺎ ﻛﺘﺒﺖ ﺳﻮﺩﺍﺀ ﰲ‬
‫ﻋﻨﺪﻩ ﻭﺭﺟﻊ ﻭﻫﻮ ﻋﻠﻰ ﺣﺎﻟﻪ ﻓﻘﺎﻝ‪" :‬ﺃﻣﺎ ﺯﻟﺖ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ؟"‪،‬‬
‫ﺑﻴﻀﺎﺀ‪ ،‬ﻭﻻ ﲰﻌﺖ ﺣﺪﻳﺜﺎ ﻓﺎﺣﺘﺠﺖ ﺃﻥ ﺃﻛﺘﺒﻪ‪ ،‬ﺃﻭ ﺍﺣﺘﺠﺖ ﺃﻥ‬
‫ﻓﻘﺎﻡ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻛﻠﻤﺎ ﻟﻘﻴﻪ ﻗﺎﻝ ﻟﻪ‪" :‬ﻣﺎ ﻓﻌﻞ ﺑﻌﲑﻙ ﺍﻟﺸﺎﺭﺩ؟‬
‫ﻳﻌﻴﺪﻩ ﻋﻠ ّﻲ ﺻﺎﺣﺒﻪ ﻣﺮﺓ ﺃﺧﺮﻯ"‪ .‬ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻳﻘﻮﻝ ﻋﻨﻪ‪:‬‬
‫ﺃﻭ ﻣﺎ ﻓﻌﻞ ﺷﺮﺍﺩ ﺑﻌﲑﻙ؟"‪ ،‬ﻓﻜﺎﻥ ﻳﺴﺘﺤﻲ ﺑﻌﺪ ﺫﻟﻚ ﻭﻻ ﳛﺐ ﺃﻥ‬
‫"ﻛﺎﻥ ﻗﺪﱘ ﺍﻟﺴﻠﻢ ‪ -‬ﻳﻌﲏ ﻗﺪﱘ ﺍﻹﺳﻼﻡ‪ -‬ﻛﺜﲑ ﺍﻟﻌﻠﻢ ﻋﻈﻴﻢ ﺍﳊﻠﻢ"‪.‬‬
‫ﻳﻘﺎﺑﻞ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺧﺸﻴﺔ ﺃﻥ ﻳﺬﻛﺮﻩ ﺑﺬﻟﻚ‪ ،‬ﺣﱴ ﺟﺎﺀﻩ ﻳﻮﻣﺎ ﻭﻫﻮ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺛﻘﺎﻬﺗﻢ ﻟﻘﻲ ﺧﻠﻘﺎ ﻣﻦ ﺃﺻﺤـﺎﺏ ﺍﻟﻨﱯ ‪،‬‬
‫ﻳﺼﻠﻲ ﻓﺬﻛﺮﻩ ﺑﺬﻟﻚ ﻓﻘـﺎﻝ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻋﻘﻠﻪ ﺍﻹﺳﻼﻡ ﺃﻭ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪ (٢٠٣/٤‬ﻣﻦ ﺣﺪﻳﺚ ﺧﻮﺍﺕ ﺑﻦ ﺟﺒﲑ ‪،‬‬
‫ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﺠﻤﻟﻤﻊ )‪ (٤٠١/٩‬ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﻃﺮﻳﻘﲔ ﻭﺭﺟﺎﻝ‬
‫ﺃﺣﺪﳘﺎ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﺇﻻ ﺍﳉﺮﺍﺡ ﺑﻦ ﳐﻠﺪ ﻭﻫﻮ ﺛﻘﺔ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٣٠‬‬
‫ﻭﻛﺬﻟﻚ ﺟﺎﺀﻩ ﺣﺎﺋﻚ ﻳﺴﺄﻟﻪ‪" :‬ﻫﻞ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﳊﺎﺋﻚ؟" ﻗﺎﻝ‪:‬‬
‫"ﻧﻌﻢ ﺗﻘﺒﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺭﺟﻼﻥ" ﻓﻘﺎﻝ‪":‬ﻫﺬﻩ ﻭﻋﺪﻣﻬﺎ ﺳﻮﺍﺀ"‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺃﻥ ﻳﺘﻨﺪﺭ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻛﺬﺍ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻗﻴﻞ ‪" :‬ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻳﺪﺍﻋﺐ‬
‫ﻭﻳﻀﺤﻚ ﺣﱴ ﻳﺴﻴﻞ ﻟﻌﺎﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺗﻪ َﻋﻠﹶﻰ ﺷﻲﺀ ﻣﻦ ﺩﻳﻨﻪ ﻛﺎﻧﺖ‬
‫ﺍﻟﺜﺮﻳّﺎ ﺃﻗﺮﺏ ﺇﻟﻴﻚ ﻣﻦ ﺫﻟﻚ" )‪.(١‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﺎﺿﻲ ﺷﺮﻳﺢ ‪ :‬ﺟﺎﺀ ﺇﱃ ﺣﻲ ﻣﻦ ﳘﺪﺍﻥ‪ ،‬ﻓﻘﺎﻣﻮﺍ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﺳﻠﻤﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻛﺮﻣﻮﻩ‪ ،‬ﻭﲜﻠﻮﻩ)‪ ،(٢‬ﻓﻘﺎﻝ ﳍﻢ‪" :‬ﻳﺎ ﻣﻌﺸﺮ‬
‫ﳘﺪﺍﻥ‪ ،‬ﺇﱐ ﻷﻋﺮﻑ ﺃﻫﻞ ﺑﻴﺖ ﻣﻨﻜﻢ ﻻ ﳛﻞ ﳍﻢ ﺍﻟﻜﺬﺏ" ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫"ﻣﻦ ﻫﻢ ﺭﲪﻚ ﺍﷲ؟" ﻗﺎﻝ‪" :‬ﻣﺎ ﺃﻧﺎ ﲟﺨﱪﻛﻢ" ﰒ ﻗﺎﻡ ﻣﻦ ﻋﻨﺪﻫﻢ‬
‫ﻓﻠﺤﻘﻮﺍ ﺑﻪ ﻣﻴﻼ ﻭﻫﻢ ﻳﺮﻛﻀﻮﻥ ﻭﺭﺍﺀﻩ ﻭﻳﻘﻮﻟﻮﻥ‪ " :‬ﺃﺧﱪﻧﺎ ﺭﲪﻚ‬
‫ﺍﷲ" ﻓﻠﻤﺎ ﺃﰉ ﺭﺟﻌﻮﺍ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪" :‬ﻟﻴﺘﻪ ﺃﺧﱪﻧﺎ ﻣﻦ ﻫﻢ"؟‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻓﻜﻞ ﺍﻟﻨﺎﺱ ﻻ ﳛﻞ ﳍﻢ ﺍﻟﻜﺬﺏ‪ ،‬ﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﳝﺎﺯﺣﻬﻢ‬
‫ﻭﻳﺒﺎﺳﻄﻬﻢ ﰲ ﺫﻟﻚ‪.‬‬
‫)‪ (1‬ﻬﺑﺠﺔ ﺍﺠﻤﻟﺎﻟﺲ ‪. ٥٦٦/٢‬‬
‫)‪ (2‬ﲜﻞ ‪ :‬ﺍﻟﺘﺒﺠﻴﻞ ‪ :‬ﺍﻟﺘﻌﻈﻴﻢ ‪ . .‬ﲜّﻞ ﺍﻟﺮﺟﻞ ‪ :‬ﻋﻈﱠﻤﻪ ‪.‬‬
‫‪٢٩‬‬ ‫ﺍﳌـــﺰﺍﺡ‬
‫ﻗﺎﻝ ﻟﻪ ﺭﺟﻞ‪" :‬ﻣﺎ ﱄ ﺃﺭﺍﻙ ﳓﻴﻼ؟"‪ -‬ﻭﻛﺎﻥ ﺿﺌﻴﻞ ﺍﳉﺴﻢ‪ -‬ﻓﻘﺎﻝ‪:‬‬
‫"ﻟﻘﺪ ﺯﲪﺖ ﰲ ﺍﻟﺮﺣﻢ"‪ ،‬ﻭﻛﺎﻥ ُﻭﻟﺪ ﻫﻮ ﻭﺃﺥ ﻟﻪ ﺁﺧﺮ ﻣﻦ ﺑﻄﻦ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺳﺄﻟﻪ ﺭﺟﻞ ﻋﻦ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﺇﺑﻠﻴﺲ‪" :‬ﻓﻘﺎﻝ ﺫﺍﻙ ﻧﻜﺎﺡ‬
‫ﻣﺎ ﺷﻬﺪﻧﺎﻩ"‪ ،‬ﻭﺟﺎﺀ ﺭﺟﻞ ﻭﻫﻮ ﺟﺎﻟﺲ ﻣﻊ ﺯﻭﺟﺘﻪ ﻓﻘﺎﻝ‪" :‬ﺃﻳﻜﻢ‬
‫ﺍﻟﺸﻌﱯ؟" ﻓﺄﺷﺎﺭ ﺇﱃ ﺯﻭﺟﺘﻪ ﻭﻗﺎﻝ‪" :‬ﻫﺬﺍ"‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻋﻤﺶ ﻛﺎﻥ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻈﺮﻓﺎﺀ)‪ ،(١‬ﻭﻫﻮ ﻣﻦ ﺃﺋﻤﺔ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﻘﺎﺕ ﻭﻟﻪ ﻃﺮﺍﺋﻒ ﻛﺜﲑﺓ‪ :‬ﻣﻨﻬﺎ ﺃﻧﻪ ﺣﺞ ﻓﻐﻀﺐ ﻋﻠﻰ‬
‫ﺍﳉﻤﺎﻝ ﻓﻀﺮﺑﻪ ﺣﱴ ﺷﺞ ﺭﺃﺳﻪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻗﺎﻝ‪" :‬ﻣﻦ ﲤﺎﻡ‬
‫ﺍﳊﺞ ﺿﺮﺏ ﺍﳉﻤﺎﻝ"‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺻﻨﻔﻮﺍ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ‬
‫ﺫﻛﺮﻭﺍ ﻫﺬﺍ؛ ﺣﻴﺚ ﺇﻥ ﺑﻌﻀﻬﻢ ﻇﻦ ﺃﻧـﻪ ﺣﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ‬
‫ﲤﺎﻡ ﺍﳊﺞ ﺿﺮﺏ ﺍﳉﻤﺎﻝ" ﻭﻫﻮ ﻻ ﻳﺼﺢ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺇﳕﺎ ﻫﻮ‬
‫ﻣﻦ ﻛﻼﻡ ﺍﻷﻋﻤﺶ)‪.(٢‬‬
‫)‪ (1‬ﻭﻗﺪ ﲨﻊ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﺍﻟﻀﺒﻴﺐ ﻧﻮﺍﺩﺭ ﺍﻷﻋﻤﺶ ﰲ ﻛﺘﻴﺐ ﺑﻌﻨﻮﺍﻥ )ﺍﻷﻋﻤﺶ‬
‫ﺍﻟﻈﺮﻳﻒ(‪.‬‬
‫)‪ ) (2‬ﺃﺧﺮﺝ ﺍﻟﻘﺼﺔ ﺃﺑﻮ ﻧﻌﻴـﻢ ﰲ ﺍﳊﻠﻴـﺔ )‪ (٥٣/٥‬ﻭﺍﻧﻈﺮ ﻛﺸﻒ ﺍﳋﻔـﺎﺀ –‬
‫ﻟﻠﻌﺠﻠﻮﱐ )‪ ،(٢٤٤٣‬ﻭﺍﳌﺼﻨﻮﻉ – ﻟﻌﻠﻲ ﺍﻟﻘﺎﺭﻱ )‪.(١٩٤‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٣٢‬‬ ‫‪٣١‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺳﺒﺒﹰﺎ ﰲ ﺍﳌﻬﺎﻧﺔ؛ ﻷﻧﻪ ﺭﲟﺎ ﻳﻈﻦ ﺃﻥ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺧﻔﺔ ﺍﻟﻌﻘﻞ ﺃﻭ‬ ‫א‬ ‫א‬
‫ﺍﻟﻄﻴﺶ ﺃﻭ ﻗﻠﺔ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻄﻠﻖ ﺑﺎﳌﺰﺍﺡ ﺇﻻ ﻣﻊ‬
‫א‬ ‫א‬ ‫מ‬ ‫א‬ ‫א‬
‫ﻣﻦ ﻳﻌﺮﻑ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺘﺴﻢ ﰲ ﻭﺟﻬﻪ ﻭﻳﻠﲔ ﻟﻪ‬
‫ﺍﻟﻘﻮﻝ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺘﺴﺮﻉ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﺰﺡ ﻓﻴﻈﻦ ﺫﻟﻚ ﺧﻔﺔ ﻭﺭﻋﻮﻧﺔ‪.‬‬ ‫ﺃﻭﻻ‪ :‬ﺍﳌﺰﺍﺡ ﺍﶈﻤﻮﺩ‪:‬‬
‫ﺍﳌﺰﺍﺡ ﻣﻊ ﺍﻷﻫﻞ ﻭﻣﻊ ﺍﻟﺰﻭﺟﺔ‪:‬‬ ‫•‬ ‫ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻋﺘـﺪﺍﻝ ﻻ ﺗﺸﻮُﺑﻪ ﺷﺎﺋﺒﺔ ﳑﺎ ﺣﺮﻡ‬
‫ﺍﷲ ‪ ،‬ﻭﻻ ﻳﻜﹸﺜﺮ؛ ﻓﻴﻜﻮﻥ ﺩﻟﻴﻼ ﻋﻠﻰ ﺧﻔﺔ ﻋﻘﻞ ﺻﺎﺣﺒﻪ ﺃﻭ ﲪﻘﻪ‪،‬‬
‫ﻭﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻊ ﺃﻫﻠﻪ ﻣﻮﺍﻗﻒ ﺇﻳﻨﺎﺱ ﻭﻬﺑﺠﻪ ﻓﻌﻦ ﻋﺎﺋﺸﺔ‬
‫ﺃﻭ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﳌﻬﺎﻧﺘﻪ ﻭﺯﻭﺍﻝ ﻫﻴﺒﺘﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺣﻄﹰﺎ ﻣﻦ ﻗﺪﺭﻩ؛ ﺑﻞ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﺧﺮﺟﺖ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺑﻌﺾ ﺃﺳﻔﺎﺭﻩ ﻭﺃﻧﺎ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻋﺘﺪﺍﻝ ‪.‬‬
‫ﺟﺎﺭﻳﺔ ﱂ ﺃﲪﻞ ﺍﻟﻠﺤﻢ ﻭﱂ ﺃﺑﺪﻥ ﻓﻘﺎﻝ ﻟﻠﻨﺎﺱ‪" :‬ﺗﻘﺪﻣﻮﺍ" ﻓﺘﻘﺪﻣﻮﺍ‪ ،‬ﰒ‬
‫ﻗﺎﻝ ﱄ ‪" :‬ﺗﻌﺎﱄ ﺣﱴ ﺃﺳﺎﺑﻘﻚ"‪ .‬ﻓﺴﺎﺑﻘﺘﻪ ﻓﺴﺒﻘﺘﻪ‪ ،‬ﻓﺴﻜﺖ ﻋﲏ‪،‬‬ ‫ﺍﳌﺰﺍﺡ ﻣﻊ ﺍﻹﺧﻮﺍﻥ‪:‬‬ ‫•‬

‫ﺣﱴ ﺇﺫﺍ ﲪﻠﺖ ﺍﻟﻠﺤﻢ ﻭﺑﺪﻧﺖ ﻭﻧﺴﻴﺖ‪ ،‬ﺧﺮﺟﺖ ﻣﻌﻪ ﰲ ﺑﻌﺾ‬ ‫ﺑﻘﺼﺪ ﺍﻟﺘﺴﻠﻴﺔ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﺍﳍ ّﻢ ﻋﻨﻬﻢ ﻭﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﺃﺳﻔﺎﺭﻩ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﻨﺎﺱ‪" :‬ﺗﻘﺪﻣﻮﺍ" ﻓﺘﻘﺪﻣﻮﺍ ‪ ،‬ﰒ ﻗﺎﻝ ‪" :‬ﺗﻌﺎﱄ ﺣﱴ‬ ‫ﻛﺎﻟﺘﺒﺴﻢ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﳌﺒﺎﺳﻄﺔ ﻭﺍﳌﻼﻳﻨﺔ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺆﻧﺲ ﺍﻟﻨﻔﻮﺱ‬
‫ﺃﺳﺎﺑﻘﻚ" ‪ .‬ﻓﺴﺎﺑﻘﺘﻪ‪ ،‬ﻓﺴﺒﻘﲏ‪ ،‬ﻓﺠﻌﻞ ﻳﻀﺤﻚ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ ‪" :‬ﻫﺬﻩ‬ ‫ﻭﻳﺰﻳﻞ ﺍﻟﻮﺣﺸﺔ ‪.‬‬
‫)‪(١‬‬
‫ﺑﺘﻠﻚ"‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﻛﺈﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ ﻭﻏﲑﻩ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻭﻛﺬﺍ ﺣﺪﻳﺚ ﹸﺃ ّﻡ ﺯﺭﻉ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﰲ ﺻﺤﻴﺢ‬ ‫ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﳝﺎﺯﺣﻬﻢ ﻭﻳﺒﺎﺳﻄﻬﻢ ﻭﻳﻼﻳﻨﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺭﺟﻞ ﻏﺮﻳﺐ‬
‫ﺃﻋﺮﺽ ﻭﺍﻧﻘﺒﺾ؛ ﺫﻟﻚ ﻷﻥ ﺍﳌﺰﺍﺡ ﻣﻊ ﻣﻦ ﻻ ﺗﻌﺮﻑ ﻗﺪ ﻳﻜﻮﻥ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ‪ ،٢٦٢٣١‬ﻭﺃﺑﻮ ﺩﺍﻭﻭﺩ ‪١٩٧٩‬ﻡ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.١٩٧٩‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٣٤‬‬ ‫‪٣٣‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﻭﻳﺸﺒﻌﻪ ﺫﺭﺍﻉ ﺍﳉﻔﺮﺓ‪ ،‬ﰒ ﻗﺎﻟﺖ‪ :‬ﺑﻨﺖ ﺃﰊ ﺯﺭﻉ ﻓﻤﺎ ﺑﻨﺖ ﺃﰊ ﺯﺭﻉ؟‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ‪ ‬ﺟﺎﻟﺲ ‪ -‬ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﺸﺎﻏﻠﻪ‪ -‬ﻭﻋﺎﺋﺸﺔ‬
‫ﻃﻮﻉ ﺃﺑﻴﻬﺎ ﻭﻃﻮﻉ ﺃﻣﻬﺎ ﻭﻣﻞﺀ ﻛﺴﺎﺋﻬﺎ ﻭﻏﻴﻆ ﺟﺎﺭﻬﺗﺎ" ﺇﱃ ﺁﺧﺮﻩ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺗﻘﺺ ﻟﻪ ﻗﺼﺔ ﺣﺪﻳﺚ ﺃﰊ ﺯﺭﻉ‪ ،‬ﻭﻓﻴﻪ ﻃﺮﺍﺋﻒ ﻭﻋﱪ‬
‫ﻓﺄﻡ ﺯﺭﻉ ﻫﺬﻩ ﺗﻘﻮﻝ ﺃﻥ ﺃﺑﺎ ﺯﺭﻉ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻬﺎ ﻓﻮﺟﺪ ﺍﻣﺮﺃﺓ ﲨﻴﻠﺔ‬ ‫ﻭﻋﺠﺎﺋﺐ‪ ،‬ﻭﻧﻨﺼﺢ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻭﻗﺮﺍﺀﺗﻪ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﻏﺮﻳﺐ ﺍﻷﻟﻔﺎﻅ‬
‫ﻓﻨﻜﺤﻬﺎ ﻭﻃﻠﻘﻬﺎ‪ ،‬ﻗﺎﻟﺖ‪" :‬ﻓﺘﺰﻭﺟﲏ ﺭﺟﻞ ﺁﺧﺮ‪ ،‬ﻓﺄﻧﺎﺥ ﻋﻠ ّﻲ ﻣﻦ‬ ‫ﻭﲨﻴﻠﻬﺎ ﻭﺑﻠﻴﻐﻬﺎ ﻣﺎ ﻻ ﻳﻨﻘﻀﻲ ﻣﻨﻪ ﺍﻟﻌﺠﺐ‪ .‬ﻭﺃﺻﻞ ﺍﳊﺪﻳﺚ ﺃﻧﻪ‬
‫ﺍﻟﻨﻌﻢ ﻭﺍﻹﺑﻞ ﻭﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﻛﻠﻲ ﻳﺎ ﺃﻡ ﺯﺭﻉ ﻭﻣﲑﻱ‬ ‫ﺍﺟﺘﻤﻌﺖ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺘﻌﺎﻗﺪﻥ ﻭﺗﻌﺎﻫﺪﻥ ﻋﻠﻰ‬
‫ﺃﻫﻠﻚ" ﺃﻱ ﻛﻠﻲ ﻭﺃﺭﺳﻠﻲ ﻷﻫﻠﻚ ﻗﺎﻟﺖ‪" :‬ﻓﻠﻮ ﲨﻌﺖ ﻛﻞ ﺷﻲﺀ‬ ‫ﺃﻻ ﻳﻜﺘﻤﻦ ﻣﻦ ﺃﺧﺒﺎﺭ ﺃﺯﻭﺍﺟﻬﻦ ﺷﻴﺌﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﺍﻷﻭﱃ‪" :‬ﺯﻭﺟﻲ ﳊﻢ‬
‫ﺐ ﻟﻠﺤﺒﻴﺐ‬‫ﳊ ّ‬‫ﺃﻋﻄﺎﱐ ﻣﺎ ﺑﻠﻎ ﺃﺻﻐﺮ ﺇﻧﺎﺀ ﻣﻦ ﺁﻧﻴﺔ ﺃﰊ ﺯﺭﻉ"؛ ﻷﻥ ﺍ ﹸ‬ ‫ﲨﻞ ﻏﺚ ﻋﻠﻰ ﺭﺃﺱ ﺟﺒﻞ ﻭﻋﺮ‪ ،‬ﻻ ﺳﻬﻞ ﻓﲑﺗﻘﻰ ﻭﻻ ﲰﲔ‬
‫ﺍﻷﻭﻝ ﻛﻤﺎ ﻳﻘﺎﻝ ‪ -‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﻟﻌﺎﺋﺸﺔ‪" :‬ﻛﻨﺖ ﻟﻚ ﻛﺄﰊ ﺯﺭﻉ‬ ‫ﻓﻴُﻨﺘﻘﻞ"‪ ،‬ﻗﺎﻟﺖ ﺍﻟﺜﺎﻧﻴﺔ‪" :‬ﺯﻭﺟﻲ ﻻ ﺃﺑﺚ ﺧﱪﻩ‪ ،‬ﺇﱐ ﺃﺧﺎﻑ ﺃﻻ ﺃﺫﺭﻩ‪،‬‬
‫ﻷﻡ ﺯﺭﻉ")‪ (١‬ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ‪" :‬ﻏﲑ ﺃﻧﻪ ﻃﻠﻖ ﻭﺃﻧﺎ ﻻ ﺃﻃﻠﻖ")‪.(٢‬‬ ‫ﺇﻥ ﺃﺫﻛﺮﻩ ﺃﺫﻛﺮ ﻋﺠﺮﻩ ﻭﲜﺮﻩ" ﰒ ﺃﺧﺬﺕ ﻛﻞ ﻭﺍﺣﺪﺓ ﺗﺬﻛﺮ ﻭﺻﻒ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﺼﺘﻪ ‪ ‬ﺍﳌﻌﺮﻭﻓﺔ ﻣﻊ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺣﲔ‬ ‫ﺯﻭﺟﻬﺎ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ ﻭﻫﻮ ﺣﺪﻳﺚ ﻋﺠﻴﺐ‪.‬‬
‫ﻗﺎﻣﺖ ﻋﻠﻰ ﻛﺘﻔﻪ ﺗﻨﻈﺮ ﺇﱃ ﺍﳊﺒﺸﺔ ﰲ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻭﻫﻢ ﻳﻠﻌﺒﻮﻥ ﰲ‬ ‫ﻓﻌﺎﺋﺸـﺔ ﺗﺬﻛﺮ ﺍﻟﻘﺼـﺔ ﻭﰲ ﺁﺧﺮﻫﺎ ﻗﺎﻟﺖ ﺍﳊﺎﺩﻳـﺔ ﻋﺸـﺮ‬
‫)‪(٣‬‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﺣﱴ ﺳﺌﻤﺖ ﰒ ﺍﻧﺼﺮﻓﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‬ ‫‪ -‬ﻭﻫﻲ ﺃﻡ ﺯﺭﻉ‪" :-‬ﺯﻭﺟﻲ ﺃﺑﻮ ﺯﺭﻉ‪ ،‬ﻭﻣﺎ ﺃﺑﻮ ﺯﺭﻉ؟" ﻓﺬﻛﺮﺕ‬
‫ﺻﻔﺎﺗﻪ ﰒ ﻗﺎﻟﺖ‪" :‬ﺃﻡ ﺃﰊ ﺯﺭﻉ ﻭﻣﺎ ﺃﻡ ﺃﰊ ﺯﺭﻉ؟" ﻭﺫﻛﺮﺕ ﺻﻔﺎﺕ‬
‫)‪ (1‬ﺃﺧﺮﺝ ﺍﻟﻘﺼﺔ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥١٨٩‬ﻭﻣﺴﻠﻢ )‪ (٢٤٤٨‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ )‪ (١٧٣/٢٣‬ﻭﺃﻭﺭﺩﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﺠﻤﻟﻤﻊ )‪ (٢٤١/٩‬ﻭﺫﻛﺮ ﻟﻪ ﺃﻛﺜﺮ‬ ‫ﺃﻣﻪ ﰒ ﻗﺎﻟﺖ‪" :‬ﺍﺑﻦ ﺃﰊ ﺯﺭﻉ ﻣﻀﺠﻌﻪ ﺃﰊ ﺯﺭﻉ‪ ،‬ﻛﻤﺴﻞ ﺷﻄﺒﺔ)‪،(١‬‬
‫ﻣﻦ ﻋﻠﺔ ﺧﻼﺻﺘﻬﺎ ﺿﻌﻒ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٩٠١ ،٩٨٨ ،٤٥٥‬ﻭﻏﲑﻫﺎ‪ .‬ﻭﻣﺴﻠﻢ )‪ (٨٩٢‬ﻣﻦ ﺣﺪﻳﺚ‬ ‫)‪ (1‬ﹶﻛﻤَﺴ ﱟﻞ ﺷﻄﺒﺔ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺍﻟﺸﱠﻄﺒﺔ ﻣﺎ ﺷُ ِﻄ َ‬
‫ﺐ ﻣﻦ ﺟﺮﻳﺪ ﺍﻟﻨّﺨﻞ ‪ ،‬ﻭﻫﻮ َﺳ َﻌﻔﹸﺔ ﺷﺒّﻬﺘﻪ ﺑﺘﻠﻚ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪.‬‬ ‫ﺍﻟﺸّﻄﺒﺔ؛ ﻟﻨﻌﻤﺘﻪ‪ ،‬ﻭﺍﻋﺘﺪﺍﻝ ﺷﺒﺎﺑﻪ ﻭﻗﻴﻞ ‪ :‬ﺃﺭﺍﺩﺕ ﺳﻴﻔﹰﺎ ُﺳ ﱠﻞ ﻣﻦ ﻏﻤﺪﻩ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻟﻺﻧﺴﺎﻥ ﻭﻗﺖ ﻳﺒﺎﺳﻂ ﻓﻴﻪ ﺃﻫﻠﻪ ﻭﻳﻼﻳﻨﻬﻢ‬
‫ﻭﳝﺎﺯﺣﻬﻢ‪ ،‬ﻣﻊ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺐ ﺍﻵﺧﺮ ﻭﻫﻮ ﺗﻌﻠﻴﻢ ﺍﻷﻫﻞ‬
‫ﻭﺗﻔﻬﻴﻤﻬﻢ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﻭﻬﻧﻴﻬﻢ‪ ،‬ﻭﺗﺮﻏﻴﺒﻬﻢ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﻭﺣﺜﻬﻢ ﻋﻠﻰ‬
‫ﺍﳋﲑ ‪.‬‬
‫ﺍﳌﺰﺍﺡ ﻣﻊ ﺍﻷﻭﻻﺩ‪:‬‬
‫ﻭﻣﻦ ﻗﺼﺺ ﺍﻟﻨﱯ ‪ ‬ﻣﻊ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﻏﲑﳘﺎ‪ ،‬ﻣﺎ‬
‫ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺷﺪﺍﺩ ‪ -‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪-‬‬
‫ﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻮ ﺣﺎﻣﻞ ﺣﺴﻴﻨﹰﺎ ﻓﺘﻘﺪﻡ ﻓﻮﺿﻌﻪ‬
‫ﱯ‬
‫ﰒ ﻛﱪ ﰲ ﺍﻟﺼﻼﺓ ﻓﺴﺠﺪ ﺳﺠﺪﺓ ﺃﻃﺎﳍﺎ ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﻭﺇﺫﺍ ﺍﻟﺼ ّ‬
‫ﻋﻠﻰ ﻇﻬﺮﻩ ﻓﺮﺟﻌﺖ ﰲ ﺳﺠﻮﺩﻱ ﻓﻠﻤﺎ ﻗﻀﻰ ﺻﻼﺗﻪ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﻚ ﺃﻃﻠﺖ ﻗﺎﻝ ﺇﻥ ﺍﺑﲏ ﺍﺭﲢﻠﲏ‪ ،‬ﻓﻜﺮﻫﺖ ﺃﻥ ﺃﻋﺠﻠﻪ‬
‫ﺣﱴ ﻳﻘﻀﻲ ﺣﺎﺟﺘﻪ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ ﻗﻠﺖ ﺃﻳﻦ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺘﻨﻄﻊ ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻟﻔﻌﻞ)‪(١‬؟‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪:‬‬
‫ﻼ ﺍﳊﺴﻦ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻓﻘﺎﻝ ﺭﺟﻞ ﻳﺎ ﻏﻼﻡ‬ ‫ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﺎﻣ ﹰ‬
‫)‪ (1‬ﰲ ﺍﳌﺴﻨﺪ ‪ ٤٩٣/٣‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ٢٢٩/٢‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪.‬‬
‫‪٣٦‬‬ ‫‪٣٥‬‬ ‫ﺍﳌـــﺰﺍﺡ‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ :‬ﳌﺎ ﻋﻠﻢ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﺟﺎﺑﺮﺍ ﺗﺰﻭﺝ ﻗﺎﻝ ﻟﻪ‪:‬‬
‫"ﺑﻜﺮﺍ ﺃﻡ ﺛﻴﺒﺎ؟" ﻗﺎﻝ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﻞ ﺛﻴﺐ" ﻗﺎﻝ‪" :‬ﻫﻼ ﺑﻜﺮﺍ‬
‫ﺗﻼﻋﺒﻬﺎ ﻭﺗﻼﻋﺒﻚ‪ ،‬ﻭﺗﻀﺎﺣﻜﻬﺎ ﻭﺗﻀﺎﺣﻜﻚ")‪ (٢‬ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ‪:‬‬
‫ﻗﺎﻝ‪" :‬ﺃﻳﻦ ﺃﻧﺖ ﻣﻦ ﺍﳉﺎﺭﻳﺔ ﻭﻟﻌﺎﻬﺑﺎ؟")‪ (٣‬ﻭﻟﻌﺎﻬﺑﺎ ﻳﻌﲏ ﻣﻼﻋﺒﺘﻚ ﳍﺎ؛‬
‫•‬ ‫ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻣﻦ ﺍﳌﺒﺎﺳﻄﺔ ﻭﺍﳌﻼﻋﺒﺔ ﻣﺎ ﺑﲔ ﺍﷲ‬
‫‪ t,n=yz ÷βr& ÿϵÏG≈tƒ#u ôÏΒuρ ‬ﻟﻜﻢ ‪%[`¨uρø—r& öΝä3Å¡àΡr& ôÏiΒ‬‬ ‫ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ‬
‫‪] 〈 ºπyϑômu‘uρ Zο¨Šuθ¨Β Νà6uΖ÷t/ Ÿ≅yèy_uρ $yγøŠs9Î) (#ûθãΖä3ó¡tFÏj9‬ﺍﻟﺮﻭﻡ‪.[٢١ :‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻠﻌﺐ ﺑﺎﻟﺒﻨﺎﺕ‬
‫‪-‬ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ -‬ﻭﻛﺎﻥ ﻣﻌﻬﺎ ﺻﻮﺍﺣﺐ ﳍﺎ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﻟﻨﱯ ‪‬‬
‫ﻳﻨﻘﻤﻌﻦ ‪ -‬ﻳﻌﲏ ﻳﺘﻐﻴﱭ ﺣﻴﺎﺀ ﻭﻫﻴﺒﺔ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ - ‬ﻗﺎﻟﺖ‪:‬‬
‫"ﻓﻜﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﺴﺮﻬﺑﻦ ﺇﱄ")‪ (١‬ﻳﻌﲏ ﳚﻌﻠﻬﻦ ﻳﺬﻫﱭ ﺇﻟﻴﻬﺎ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٩٦٧ ،٢٣٠٩ ،٢٠٩٧‬ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻣﺴﻠﻢ )‪ (٧١٥‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺟﺎﺑﺮ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٧١٥‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ‪.‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٤٤٠‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٣٨‬‬ ‫‪٣٧‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﻭﺍﳍﺎﺯﻝ ﺇﻻ ﺍﳌﻜﺮﻩ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻨﺪ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ﻭﺍﺑﻦ ﺃﰊ‬ ‫ﻧﻌﻢ ﺍﳌﺮﻛﺐ ﺭﻛﺒﺖ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﻭﻧﻌﻢ ﺍﻟﺮﺍﻛﺐ ﻫﻮ )‪.(٢‬‬
‫ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ ﺑﺴﻨﺪ ﺣﺴﻦ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ :‬ﺃﻥ ﻗﻮﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻊ‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﺰﺍﺡ ﺍﳌﺬﻣﻮﻡ‪:‬‬
‫ﺍﻟﻨﱯ ‪ ‬ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ -‬ﻳﺴﺨﺮﻭﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪‬‬
‫ﻭﺃﻛﺜﺮ ﻣﺰﺍﺡ ﺍﻟﻨﺎﺱ ﻋﱪ ﺍﻟﻌﺼﻮﺭ ﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﳌﺰﺍﺡ ﺍﳌﺬﻣﻮﻡ‪،‬‬
‫‪" : -‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻞ ﻗﺮﺍﺋﻨﺎ ﻫﺆﻻﺀ ﺃﺭﻏﺐ ﺑﻄﻮﻧﺎ‪ ،‬ﻭﻻ ﺃﻛﺬﺏ ﺃﻟﺴﻨﺎ‪،‬‬
‫ﻭﻫﻮ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﻭﻻ ﺃﺟﱭ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ" ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨﱯ ‪ ‬ﻓﻨـﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪" :‬ﻓﻠﻘﺪ ﺭﺃﻳﺖ ﺃﺣﺪﻫﻢ ﻣﺘﻌﻠﻘﺎ ﺑﻨﺴﻌﺔ)‪ (١‬ﻧﺎﻗﺔ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳍﺰﻝ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ‪:‬‬ ‫•‬

‫ﺍﷲ ‪ ،‬ﻗـﺎﻟﻮﺍ‪" :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﳕﺎ ﻛﻨﺎ ﳔﻮﺽ ﻭﻧﻠﻌﺐ‪ ،‬ﻓﻼ ﻳﺰﻳﺪ‬ ‫ﻭﺫﻟﻚ ﻛﺎﳍﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ‬
‫‪ ϵÏG≈tƒ#uuρ Ï!$$Î/r& ‬ﻭﺭﺳﻮﻟﻪ ‪óΟçFΨä.‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ ﳍﻢ‪:‬‬ ‫ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ‬
‫‪ß#÷è¯Ρ βÎ) 4 óΟä3ÏΨ≈yϑƒÎ) y‰÷èt/‬‬ ‫@‪ ô‰s% (#ρâ‘É‹tG÷ès? Ÿω ∩∉∈∪ šχρâÍ“÷κyJó¡n‬ﻛﻔﺮﰎ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﺪ ﺫﻡ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ؛ ﺑﻞ ﺃﻛﻔﺮﻫﻢ ﺳﺒﺤﺎﻧﻪ‬

‫)‪(٢‬‬
‫‪$¨Ζà2 $yϑ¯ΡÎ)  ∅ä9θà)u‹s9 óΟßγtFø9r'y™ È⌡s9uρ ‬‬ ‫ﻭﺗﻌﺎﱃ‪ ،‬ﻗـﺎﻝ ﺍﷲ ‪:‬‬
‫‪〈 šÏΒÍøgèΧ (#θçΡ$Ÿ2 öΝåκ®Ξr'Î/ OπxÍ←!$sÛ ó>Éj‹yèçΡ öΝä3ΖÏiΒ 7πxÍ←!$sÛ tã‬‬
‫‪šχρâÍ“÷κyJó¡n@ óΟçFΨä.‬‬ ‫‪ ϵÏG≈tƒ#uuρ Ï!$$Î/r& ö≅è% 4 Ü=yèù=tΡuρ ÞÚθèƒwΥ‬ﻭﺭﺳﻮﻟﻪ‬
‫]ﺍﻟﺘﻮﺑﺔ‪.[٦٦ ،٦٥ :‬‬
‫]ﺍﻟﺘﻮﺑﺔ‪.[٦٦ ،٦٥ :‬‬ ‫∪∈∉∩ ‪ ô‰s% (#ρâ‘É‹tG÷ès? Ÿω‬ﻛﻔﺮﰎ ‪〈 óΟä3ÏΨ≈yϑƒÎ) y‰÷èt/‬‬
‫ﺇ ﹰﺫﺍ ﺍﳌﺰﺍﺡ ﻭﺍﳍﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﺍﻟﺮﺳﻮﻝ ‪،‬‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻣﻦ ﻫﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ‬
‫)‪ (1‬ﺍﻟﱢﻨﺴْﻌﺔ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ ‪ :‬ﻫﻮ ﺳ ٌﲑ ﻣﻀﻔﻮﺭ ﳚﻌﻞ ﺯﻣﺎﻣﹰﺎ ﻟﻠﺒﻌﲑ ﻭﻏﲑﻩ‪ ،‬ﻭﻗﺪ ﺗﻨﺴﺞ‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﻻ ﻓﺮﻕ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﳉﺎﺩ‬
‫ﻋﺮﻳﻀﺔ ﲡﻌﻞ ﻋﻠﻰ ﺻﺪﺭ ﺍﻟﺒﻌﲑ ‪.‬‬
‫)‪ (2‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )‪ (١٧٢/١٠‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬ ‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٧٨٤‬ﻭﻗﺎﻝ ﺣﺴﻦ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٤٠‬‬ ‫‪٣٩‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺑﺎﻟﻐﻮﺍ ﰲ ﻭﺻﻒ ﻛ ﹼﻞ ﺫﻱ ﻋﻘﻞ ﺭﺍﺟﺢ‪ ،‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﻬﻤﺎ ﻛﻨﺖ ﻻﻋﺒﹰﺎ‬ ‫ﺃﻭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﺍﻟﻌﻠﻤﺎﺀ ﳑﺎ ﳛﺬﺭﻩ ﺍﳌﺴﻠﻢ ﻭﻳﺘﻘﻴﻪ ﺍﻹﻧﺴﺎﻥ‪،‬‬
‫ﺑﺸﻲﺀ‪ ،‬ﻓﺈﻳّﺎﻙ ﺃﻥ ﺗﻠﻌﺐ ﺑﺪﻳﻨﻚ()‪.(١‬‬ ‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺘﺴﺎﻫﻞ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻓﺘﺤﺖ ﺃﻱ ﻛﺘﺎﺏ ﻣﻦ‬
‫ﻱ ﻧﻜﺘﺔ ﺃﻭ ﻗﺼﺔ ﺃﻭ‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﻜﻮﻥ ﺣﺬﺭﻳﻦ ﻣﻦ ﺣﻜﺎﻳﺔ ﺃ ﱢ‬ ‫ﻛﺘﺐ ﺍﻷﺩﺏ‪ :‬ﻛﻜﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ‪ ،‬ﻭﺭﺳﺎﺋﻞ ﺍﳉﺎﺣﻆ‪ ،‬ﻭﺑﻠﻮﻍ‬
‫ﻃﺮﻓﺔ‪ ،‬ﺃﻭ ﺍﳌﺰﺡ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺃﻭ‬ ‫ﺍﻷﺭﺏ‪ ،‬ﻭﺍﻷﻏـﺎﱐ ﻟﻸﺻﻔﻬـﺎﱐ… ﺇﻟـﻰ ﻏﲑ ﺫﻟﻚ _ ﻟﻮﺟﺪﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ‪.‬‬ ‫ﻛﺜﲑﺍ ﻣﻨﻬﺎ ﻣﻠﻴﺌﹰﺎ ﺑﺎﻟﻘﺼﺺ ﻭﺍﻟﻄﺮﺍﺋﻒ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﺍﻟﱵ ﺗﺘﻨﺪﺭ‬
‫ﺑﺎﻷﻧﺒﻴﺎﺀ ﺃﻭ ﺑﺎﳌﺮﺳﻠﲔ ﺃﻭ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻊ ﺍﻷﺳﻒ ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪ‬
‫ﻭﻣﻦ ﺫﻟﻚ ‪ :‬ﺍﳌﺰﺍﺡ ﺑﺎﻟﻜﺬﺏ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻓﻌﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ‬
‫ﻳﻘﺮﺅﻫﺎ ﰒ ﻳﻨﻘﻠﻬﺎ‪ ،‬ﻭﻳﺮﻭﻳﻬﺎ ﺩﻭﻥ ﺃﻥ ﻳﺘﻔﻄﻦ ﺇﱃ ﲢﺮﱘ ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ!‬
‫ﺣﻴﺪﺓ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪" :‬ﻭﻳﻞﹲ ﻟﻠﺬﻱ ﳛﺪﺙ ﺑﺎﳊﺪﻳﺚ‬
‫ﻟﻴﻀﺤﻚ ﺑﻪ ﺍﻟﻘﻮﻡ؛ ﻓﻴﻜﺬﺏ‪ ،‬ﻭﻳﻞﹲ ﻟﻪ‪ ،‬ﻭﻳﻞﹲ ﻟﻪ")‪ (١‬ﻭﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ‬ ‫ﻭﻗﺪ ﺫﻛﺮ )ﺍﳊﺮﻳﺮﻱ( ﰲ ﻣﻘﺎﻣﺎﺗﻪ ﺍﺳﺘﻄﻌﺎﻡ ﻣﻮﺳﻰ ﻭﺍﳋﻀﺮ ﰲ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﻭﺳﻨﺪﻩ ﺣﺴﻦ‪ ،‬ﹶﻓﺘَﻮﻋﱠﺪ ﺍﻟﻨﱯ ‪ ‬ﺑﺎﻟﻮﻳﻞ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻣﺴﺎﻕ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻭﺍﻹﳊﺎﻑ ﰲ ﺍﻟﺘﺴﻮﻝ ﻓﺮﺩ ﻋﻠﻴﻪ‬
‫ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﻟﻴﻀﺤﻚ ﺍﻟﻘﻮﻡ ﻷﻥ ﺍﻟﻜﺬﺏ ﳏﺮﻡ ﻓﺎﻧﺘﻬﺎﻙ ﺣﺮﻣﺘﻪ ﻣﻦ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﰲ ﺍﳌﻔﻬﻢ ﻓﻘﺎﻝ ‪) :‬ﻭﻳﻌﻔﻮ ﺍﷲ ﻋﻦ ﺍﳊﺮﻳﺮﻱّ‪ ،‬ﻓﺈﻧﻪ‬
‫)‪(١‬‬
‫ﺃﺟﻞ ﺇﺿﺤﺎﻙ ﺍﻟﻨﺎﺱ ﻣﺘﻮﻋﺪ ﻋﻠﻴﻪ ﻬﺑﺬﺍ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﲡﻨﺐ‬ ‫ﺗﺴﺨّﻒ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﲤﺠّﻦ‪ ،‬ﻓﺎﺳﺘﺪ ﹼﻝ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﻜﺪﻳﺔ‬
‫ﺍﻟﻜﺬﺏ ﻣﺜﺎﺏ ﻋﻠﻴﻪ ﺑﺎﻟﻮﻋﺪ ﺍﳉﻤﻴﻞ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪" : ‬ﺃﻧﺎ ﺯﻋﻴﻢ‬ ‫ﻭﺍﻹﳊﺎﺡ ﻓﻴﻬﺎ‪ ،‬ﻭﺃ ﹼﻥ ﺫﻟﻚ ﻟﻴﺲ ﺑﻌﻴﺐ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ﻭﻻ ﻣﻨﻘﺼﺔ ﻋﻠﻴﻪ‪،‬‬
‫)‪(١‬‬
‫ﺑﺒﻴﺐ ﰲ ﻭﺳﻂ ﺍﳉﻨﺔ ﳌﻦ ﺗﺮﻙ ﺍﻟﻜﺬﺏ ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺯﺣﹰﺎ"‬ ‫ﻓﻘﺎﻝ ‪ :‬ﻓﺈﻥ ﺭﺩﺩﺕ ﻓﻤﺎ ﺑﺎﻟﺮ ّﺩ ﻣﻨﻘﺼﺔ ﻋﻠﻴﻚ‪ ،‬ﻗﺪ ُﺭﺩّ ﻣﻮﺳﻰ ﻗﺒ ﹸﻞ‬
‫ﻭﺧﻀﺮ‪ .‬ﻭﻫﺬﺍ ﻟﻌﺐ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺍﻧﺴﻼﻝ ﻋﻦ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﺒﻴّﲔ‪ ،‬ﻭﻫﻲ‬
‫)‪ (١‬ﺍﳌﻔﻬﻢ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻨﺒﻮﺍﺕ‪ ،‬ﺑﺎﺏ ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﺍﳋﻀﺮ ‪.‬‬ ‫ﺷﻨﺸﻨﺔ ﺃﺩﺑﻴّﺔ ﻭﻫﻔﻮﺓ ﺳﺨﺎﻓﻴﺔ‪ ،‬ﻭﻳﺮﺣﻢ ﺍﷲ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﺈﻬﻧﻢ‬
‫)‪ (٢‬ﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (٢٣١٥‬ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺣﻴﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‪.‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﻭﺩ )‪ (٤٨٠٠‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻲ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪.‬‬ ‫)‪ (1‬ﺍﻟﻜﺪﻳﺔ ‪ :‬ﺍﻟﺘﺴﻮﻝ ﺑﺈﳊﺎﺡ ‪.‬‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٤٢‬‬ ‫‪٤١‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﲝﺠﺔ ﺍﳌﺰﺍﺡ ﻭﺍﻟﻀﺤﻚ‪ .‬ﻭﻛﻢ ﻣﺂﺱ ﺣﺪﺛﺖ ﺑﺴﺒﺐ ﻣﺜﻞ ﻫﺬﺍ ﺍﳍﺰﻝ‬ ‫ﻭﺍﻟﺰﻋﻴﻢ )ﺍﻟﻀﺎﻣﻦ(‪.‬‬
‫ﺍﻟﺴﻤﺞ‪ ،‬ﺇﻥ ﺍﻷﺭﻭﺍﺡ ﻟﻴﺴﺖ ﻋﺮﺿﻪ ﻟﻠﻌﺒﺚ ﻭﺍﻟﻠﻌﺐ‪ ،‬ﻭﺇﻥ ﺍﳌﺰﺍﺡ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﺃﺫﻳﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪:‬‬ ‫•‬
‫ﻟﻴﺲ ﺑﺎﻟﺴﻼﺡ‪.‬‬
‫ﻳﻘﻮﻝ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻋﺎﺗﺒﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺑﻌﺾ‬
‫ﻗﺎﻝ ‪ " ‬ﻣﻦ ﺃﺷﺎﺭ ﺇﱃ ﺃﺧﻴﻪ ﲝﺪﻳﺪﺓ ﻓﺈﻥ ﺍﳌﻼﺋﻜﺔ ﺗﻠﻌﻨﻪ ﺣﱴ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺰﺍﺡ‪" :‬ﻳﺼﻚ ﺃﺣﺪﻛﻢ ﺃﺧﺎﻩ ﺑﺸﻲﺀ ﻛﺎﳉﻨﺪﻝ ‪-‬ﻳﻌﲏ‬
‫ﻳﺪﻋﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﺧﺎﻩ ﻷﺑﻴﻪ ﻭﺃﻣﻪ)‪ .(١‬ﻭﻗﺎﻝ ‪"‬ﻻ ﻳﺸﲑ ﺃﺣﺪﻛﻢ ﺇﱃ‬
‫ﻛﺎﻟﺼﺨﻮﺭ ﺍﻟﺼﻠﺒﺔ‪ ،-‬ﻭﻳﻨﺸﻘﻪ ﺃﺣﺮﻕ ﻣﻦ ﺍﳋﺮﺩﻝ ‪ -‬ﻭﺍﳋﺮﺩﻝ ﻧﺒﺎﺕ‬
‫ﺃﺧﻴﻪ ﺑﺎﻟﺴﻼﺡ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﺣﺪﻛﻢ ﻟﻌﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻳﱰﻉ ﰲ ﻳﺪﻩ‬
‫ﻋﺮﻳﺾ ﺍﻟﻮﺭﻕ ﻭﻓﻴﻪ ﺑﺬﻭﺭ ﺳﻮﺩﺍﺀ ﳍﺎ ﻃﻌﻢ ﺣﺮﱢﻳﻒ ﺣﺎﺭ ﺟﺪﺍ ﻭﻧﻔﺎﺫ ‪،-‬‬
‫ﻓﻴﻘﻊ ﰲ ﺣﻔﺮﺓ ﻣﻦ ﺍﻟﻨﺎﺭ)‪. (٢‬‬
‫ﻭﻳﻔﺮﻍ ﻋﻠﻴﻪ ﺃﺣﺮ ﻣﻦ ﺍﳌﺮﺟﻞ ‪ -‬ﻳﻌﲏ ﺍﳌﺎﺀ ﺍﳌﻐﻠﻲ‪ ،-‬ﰒ ﻳﻘﻮﻝ ﺑﻌﺪ‬
‫ﻭﻬﻧﻰ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﻳﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺎﻉ ﺃﺧﻴﻪ ﺟﺎﺩﺍ ﺃﻭ ﻻﻋﺒﺎ‪،‬‬
‫ﺫﻟﻚ ﻛﻨﺖ ﺃﻣﺎﺯﺣﻚ" ﻓﻴﺄﰐ ﺃﺣﺪﻫﻢ ﺑﻜﻠﻤﺔ ﺣﺎﺭﺓ ﻗﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﻳﺄﰐ‬
‫ﻓﻌﻦ ﻳﺰﻳـﺪ ﺑﻦ ﲦـﺎﻣﺔ ﺃﻧﻪ ﲰـﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪" :‬ﻻ‬
‫)‪(٣‬‬
‫ﺑﻨﻜﺘﺔ ﺛﻘﻴﻠﺔ‪ ،‬ﺃﻭ ﲟﺰﺣﺔ ﰲ ﻏﲑ ﳏﻠﻬﺎ ﺗﻮﻏﺮ ﺍﻟﺼﺪﺭ ﻭﺗﻔﺴﺪ ﺍﻟﻮﺩ ﳚﻌﻞ‬
‫ﻭﰲ ﺑﻌﺾ‬ ‫ﻳﺄﺧﺬﻥ ﺃﺣﺪﻛﻢ ﻣﺘﺎﻉ ﺃﺧﻴﻪ ﻻﻋﺒﺎ ﻭﻻ ﺟﺎﺩﺍ"‬
‫ﺍﳌﺨﺮﺝ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﳝﺰﺡ‪.‬‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ‪" :‬ﻻ ﻳﺄﺧﺬ ﺃﺣﺪﻛﻢ ﻋﺼﺎ ﺃﺧﻴﻪ ﻻﻋﺒﺎ ﺃﻭ ﺟﺎﺩﺍ ﻓﻤﻦ ﺃﺧﺬ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﳑﺎ ﻳﺴﻤﻮﻧﻪ )ﺍﳌﻘﺎﻟﺐ( ﻭﻳﻜﻮﻥ‬
‫ﻋﺼﺎ ﺃﺧﻴﻪ ﻓﻠﲑﺩﻫﺎ ﺇﻟﻴﻪ")‪ ،(٤‬ﻓﻤﺎ ﺑﺎﻟﻚ ﲟﺎ ﻳﻔﻌﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﺒﺎﺏ‬
‫ﰲ ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﻟﻀﺮﺭ ﻭﺍﻷﺫﻯ ﻭﺷﺪﺓ ﺍﳊﺮﺝ ﻣﺎ ﻳﺰﺭﻉ ﺍﻟﻨﻔﺮﺓ‪،‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٦١٦‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪. ‬‬ ‫ﻭﻳﻮﻏﺮ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﳛﻤﻞ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ‪ ،‬ﻭﻣﻦ ﻗﺒﻴﺢ ﺍﳌﺰﺍﺡ ‪ -‬ﻭﻟﻴﺲ‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٧٠٧٢‬ﻭﻣﺴﻠﻢ )‪ (٢٦١٧‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪. ‬‬ ‫ﳋﻄِﺮﺓ‪ ،‬ﻛﺄﻥ ﻳﻠﻘﻰ ﺻﺪﻳﻘﻪ ﰲ‬ ‫ﻣﻦ ﺍﳌﺰﺍﺡ ﰲ ﺷﻲﺀ ‪ -‬ﺍﳍﺰﻝ ﺑﺎﻷﻣﻮﺭ ﺍ ﹶ‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٥٠٠٣‬ﻣﻦ ﺣﺪﻳﺚ ﻳﺰﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﲦﺎﻣﺔ ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬
‫ﺑﺮﻛﺔ ﻣﺎﺀ ﻭﻫﻮ ﻻ ﳛﺴﻦ ﺍﻟﺴﺒﺎﺣﺔ‪ ،‬ﺃﻭ ﻳﻘﺼﺪﻩ ﺑﺎﻟﺴﻴﺎﺭﺓ ﻟﻴﻔﺰﻋﻪ ﻬﺑﺎ‪،‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ (٢١٦٠‬ﻣﻦ ﺣﺪﻳﺚ ﻳﺰﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﲦﺎﻣﺔ ‪ ‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬
‫ﺣﺴﻦ ﻏﺮﻳﺐ ‪.‬‬ ‫ﺃﻭ ﻳﺸﲑ ﺇﻟﻴﻪ ﲟﺴﺪﺳﻪ ﻟﻴﺤﺪﺙ ﻟﻪ ﺍﻟﺬﱡﻋﺮ ﻭﺍﳋﻮﻑ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ‬
 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٤٤‬‬ ‫‪٤٣‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫ﺫﻣﻴﻢ‪ ،‬ﻓﻼ ﺍﳉﻬﺎﻣﺔ ﻭﺍﻟﻘﻄﻮﺏ ﻭﺍﻟﺘﻮﺍﻗﺮ ﺍﻟﺜﻘﻴﻞ‪ ،‬ﻭﻻ ﺍﻟﺴﻤﺎﺟﺔ‬ ‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺰﺍﺡ ﺍﻟﺜﻘﻴﻞ‪ ،‬ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻘﺒﻠﻪ ﺷﺨﺺ ﻋﺎﻗﻞ؟‬
‫ﻭﺍﻟﺮﻋﻮﻧﺔ ﻭﺍﳌﺰﺍﺡ ﺍﻟﻌﺎﺑﺚ ﻭ َﺣﻴﱠﻬﻼ ﺑﺎﻟﺴﻤﺎﺣﺔ ﻭﺍﻟﺮﺯﺍﻧﺔ ﻭﺍﻟﺒﺸﺎﺷﺔ‬ ‫ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﳌﺰﺍﺡ ﳏﺮﻣﺔ ﺑﻼ ﺷﻚ؛ ﺑﻞ ﻗﺪ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ‬
‫ﻭﺣﺴﻦ ﺍﳋﻠﻖ ‪.‬‬ ‫ﻣﻦ ﺍﻷﺿﺮﺍﺭ ﺃﺿﻌﺎﻑ ﻣﺎ ﺫﻛﺮﻧﺎ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻓﺮﺍﻁ ﻳﺘﻌﺪﻯ ﺣﺪ ﺍﻻﻋﺘﺪﺍﻝ‪:‬‬ ‫•‬

‫ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﳌﺰﺍﺡ‪ ،‬ﲝﻴﺚ ﻳﻐﻠﺐ ﻋﻠﻰ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻌﺮﻑ‬

‫ﺑﻪ؛ ﻓﺘﺘﺤﻮﻝ ﺣﻴﺎﺗﻪ ﺇﱃ ﻫﺰﻝ ﻻ ﺟﺪ ﻓﻴﻪ‪ ،‬ﻭﻣﱴ ﺻﺒﻎ ﺍﳍﺰﻝ ﻭﺍﳌﺰﺍﺡ‬
‫ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺑﺎ َﻋﺪَﻩ ﻋﻦ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻭﻣﻬﻤﺎﺕ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻛﺜﺮﺓ‬
‫ﺍﳌﺰﺍﺡ ﻗﻨﻄﺮﺓ ﻗﺼﲑﻩ ﺇﱃ ﺍﻟﺒﻐﻲ ﻓﻴﻪ‪ ،‬ﻓﻤﱴ ﺃﻛﺜﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳍﺰﻝ‬
‫ﺳﻬﻞ ﻋﻠﻴﻪ ﺍﻻﺟﺘﺮﺍﺀ ﻋﻠﻰ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻌﺒﺚ ﲟﺸﺎﻋﺮﻫﻢ‪،‬‬
‫ﻭﺍﻻﺳﺘﻬﺘﺎﺭ ﺑﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺼﺎﻧﺔ؛ ﻷﺟﻞ ﺍﳌﺰﺍﺡ ﻭﺇﺿﺤﺎﻙ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺇﻥ ﻛﺜﺮﺓ ﺍﳌﺰﺍﺡ ﺍﳌﻔﺮﻃﻪ ﺗﻔﻘﺪﻩ ﺃﹸﻧﺴَﻪ ﻭﻬﺑﺠﺘﻪ‪ ،‬ﻭﺗﻨﻘﻠﻪ ﺇﱃ‬
‫ﺣﺪ ﺍﻟﺴﻤﺎﺟﺔ ﺍﳌﺴﺘﺜﻘﻠﺔ‪ ،‬ﻭﺭﲟﺎ ﺍﻟﻮﻗﺎﺣﺔ ﺍﳌﺴﺘﻨﻜﺮﻩ؛ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﳊﺴﻦ‬
‫ﺍﻟﺒﺼﺮﻱ – ﺭﲪﻪ ﺍﷲ – ‪ :‬ﺍﳌﺰﺍﺡ ﻳُ ﹾﺬ ِﻫﺐُ ﺍﳌﺮﻭﺀﺓ)‪ .(١‬ﺃﻱ ‪ :‬ﻛﺜﺮﺗﻪ‪،‬‬
‫ﻭﺳﺘﻈﻞ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺳﻄﹰﺎ ﺑﲔ ﺭﺫﻳﻠﺘﲔ‪ ،‬ﻭﻛﻼ ﻃﺮﰲ ﻗﺼﺪ ﺍﻷﻣﻮﺭ‬

‫)‪ (1‬ﺍﺠﻤﻟﺎﻟﺲ ﻟﻠﺪّﻳﻨﻮﺭﻱ ‪.١٦٥/٨‬‬

 ‫ﺍﳌـــﺰﺍﺡ‬ ‫‪٤٦‬‬ ‫‪٤٥‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫א‬ ‫א‬
‫א‬ ‫א‬ ‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﻣﺎ ﻳﻨﺒﻐﻲ ﺍﺟﺘﻨﺎﺑﻪ ﻣﻦ ﺍﳍﺰﻝ ﻭﺍﳌﺰﺍﺡ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ‬
‫‪٣‬‬ ‫ﺍﳌﻘﺪﻣﺔ‪...........................................‬‬ ‫ﻫﺰﻝ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻛﺬﺏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬
‫ﻓﻴﻪ ﺃﺫﻳﺔ ﻷﺣﺪ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﻣﺎ ﺗﻌﺪﻯ ﺣﺪﻩ ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺣﺪ‬
‫‪٥‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺰﺍﺡ )ﻣﻌﻨﺎﻩ ‪ -‬ﺃﻏﺮﺍﺿﻪ ‪ -‬ﺿﻮﺍﺑﻄﻪ(‬
‫ﺍﻹﻓﺮﺍﻁ‪ ،‬ﻫﺬﻩ ﺃﺻﻨﺎﻑ ﺍﳌﺰﺍﺡ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺠﻨﺒﻬﺎ‪ .‬ﺃﻥ‬
‫‪٥‬‬ ‫ﻣﻌﲎ ﺍﳌﺰﺍﺡ‪...................................‬‬
‫ﻳﺘﻮﺧﻰ ﰲ ﺍﳌﺰﺍﺡ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻨﺒﻴﻠﺔ‪ :‬ﻛﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺄﺩﻳﺐ‪ ،‬ﻭﺇﺩﺧﺎﻝ‬
‫‪٥‬‬ ‫ﺃﻏﺮﺍﺽ ﺍﳌﺰﺍﺡ‪................................‬‬
‫ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﺍﻹﺧﻮﺍﻥ ﻭﻣﺒﺎﺳﻄﺘﻬﻢ ﻭﺇﻳﻨﺎﺳﻬﻢ ﻭﺭﻓﻊ ﺍﻟ ﹸﻜﻠﹾﻔﺔ ﻣﻌﻬﻢ‪،‬‬
‫‪١١‬‬ ‫ﺑﲔ ﺍﳌﺰﺍﺡ ﻭﺍﻟﻌﺒﻮﺱ‪...........................‬‬
‫ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‬
‫‪١٤‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺻﻮﺭ ﻣﻦ ﺍﳌﺰﺍﺡ ﺍﳌﺒﺎﺡ‪...............‬‬
‫ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬
‫‪١٤‬‬ ‫ﻣﺰﺍﺡ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ‪.......................‬‬
‫‪٢١‬‬ ‫ﻣﺰﺍﺡ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.................‬‬
‫‪٢٨‬‬ ‫ﻣﺰﺍﺡ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻷﺋﻤﺔ‪.........................‬‬
‫‪٣١‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺿﺮﻭﺏ ﺍﳌﺰﺍﺡ‪.....................‬‬ ‫***‬
‫‪٣١‬‬ ‫ﺃﻭﻻ‪ :‬ﺍﳌﺰﺍﺡ ﺍﶈﻤﻮﺩ‪...........................‬‬
‫‪٣٧‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺍﳌﺰﺍﺡ ﺍﳌﺬﻣﻮﻡ‪...........................‬‬
 ‫‪٤٧‬‬ ‫ﺍﳌـــﺰﺍﺡ‬

‫‪٤٥‬‬ ‫ﺍﳋﺎﲤﺔ‪............................................‬‬
‫‪٤٦‬‬ ‫ﺍﻟﻔﻬﺮﺱ‪..........................................‬‬