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المتون العلمية
ﺷـــﺮح
ﻣﺘﻦ
ﻣﺴﺎﺋﻞ ﰲ اﻹﻳﻤﺎن
ﻣﺪﺧﻞ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 2
ﺲ ،ﻗَﺎَلُ" :ﻛﻨﱠﺎ ﻗَْﺪ ُِƒﻴﻨَﺎ أَْن ﻧَْﺴﺄََل ﺖَ ،ﻋْﻦ أَﻧَ ٍ - ٥ﺣﱠﺪﺛَـﻨَﺎ َﺷﺒﺎﺑﺔُ ﺑْﻦ ﺳﱠﻮاٍر 5 ،ﺳﻠَْﻴﻤﺎُن ﺑْﻦ اﻟْﻤِﻐﲑِةَ ،ﻋﻦ َ√ﺑِ ٍ
ُ َ ُ ُ َ ْ ََ ُ َ َ
kﷺ َﻋْﻦ َﺷْﻲٍءَ ،وَﻛﺎَن ﻳُـْﻌِﺠﺒُـﻨَﺎ أَْن َِﳚﻲَء اﻟﱠﺮُﺟُﻞ ِﻣْﻦ أَْﻫِﻞ اﻟْﺒَﺎِدﻳَِﺔ اﻟَْﻌﺎِﻗُﻞ ﻓَـﻴَْﺴﺄَﻟُﻪُ َوَْﳓُﻦ ﻧَْﺴَﻤُﻊ، رﺳﻮَل ا ﱠِ
َُ
ﻚ ،ﻓَـَﻘﺎَل: ﻚ ﺗَـْﺰﻋُُﻢ أَﱠن اﱠ َkأَْرَﺳﻠَ َ ﻚ ﻓَـَﺰَﻋَﻢ أَﻧﱠ َ ﻓََﺠﺎَءﻩُ َرُﺟٌﻞ ِﻣْﻦ أَْﻫِﻞ اﻟْﺒَﺎِدﻳَِﺔ ﻓَـَﻘﺎَلُ òَ :ﳏَﱠﻤُﺪ ،أَﺗَﻰ َرُﺳﻮﻟُ َ
ﺐﺼَ ض؟ ﻗَﺎَل» :اﱠ «ُkﻗَﺎَل :ﻓََﻤْﻦ ﻧَ َ ﺴَﻤﺎَء؟ ﻗَﺎَل» :اﱠ «ُkﻗَﺎَل :ﻓََﻤْﻦ َﺧﻠََﻖ اْﻷَْر َ ﺻَﺪَق« ﻗَﺎَل :ﻓََﻤْﻦ َﺧﻠََﻖ اﻟ ﱠ »َ
ﻚ؟ ﻗَﺎَل: ﺐ اْﳉِﺒَﺎَل ،آﱠ ُkأَْرَﺳﻠَ َﺼَضَ ،وﻧَ َ َﻫِﺬﻩِ اْﳉِﺒَﺎَل؟ ﻗَﺎَل» :اﱠ «ُkﻗَﺎَل :ﻓَﺒِﺎﻟﱠِﺬي َﺧﻠََﻖ اﻟ ﱠ
ﺴَﻤﺎَءَ ،وَﺧﻠََﻖ اْﻷَْر َ
ﺻَﺪَق« .ﻗَﺎَل :ﻓَﺒِﺎﻟﱠِﺬي َﺧﻠََﻖ ِ ٍ
ﺻﻠََﻮات ِﰲ ﻳَـْﻮﻣﻨَﺎ ،ﻗَﺎَلَ » : ﺲ َ »ﻧَـَﻌْﻢ« ﻗَﺎَلَ :زَﻋَﻢ َرُﺳﻮﻟُ َ ﱠ
ﻚ أَن َﻋﻠَْﻴـﻨَﺎ َﲬْ َ
ﻚ أَﱠن َﻋﻠَْﻴـﻨَﺎ ﺐ اْﳉِﺒَﺎَل آﱠ ُkأََﻣَﺮَك ََِØﺬا؟ ﻗَﺎَل» :ﻧَـَﻌْﻢ« .ﻗَﺎَلَ :زَﻋَﻢ َرُﺳﻮﻟُ َ ﺼَضَ ،وﻧَ َ تَ ،وَﺧﻠََﻖ اْﻷَْر َ ﺴﻤﻮا ِ
اﻟ ﱠ َ َ
ﺐ اْﳉﺒَﺎَل آﱠُk
ِ
ﺼَ ﺴَﻤﺎَءَ ،وَﺧﻠََﻖ اْﻷَْر َ
ضَ ،وﻧَ َ ﺻَﺪَق« .ﻗَﺎَل :ﻓَﺒِﺎﻟﱠِﺬي َﺧﻠََﻖ اﻟ ﱠ ِ
ﺻْﻮَم َﺷْﻬٍﺮ ِﰲ َﺳﻨَﺘﻨَﺎ ،ﻗَﺎَلَ » : َ
ﻚ أَﱠن َﻋﻠَﻴـﻨَﺎ اْﳊﱠﺞ ِﻣﻦ اﺳﺘَﻄَﺎ َ ِ أََﻣَﺮَك ََِØﺬا؟ ﻗَﺎَل» :ﻧَـَﻌْﻢ« .ﻗَﺎَلَ :زَﻋَﻢ َرُﺳﻮﻟُ َ
ﺻَﺪَق«. ع إِﻟَْﻴﻪ َﺳﺒِﻴًﻼ ،ﻗَﺎَلَ » : ْ َ َ ْ
ﺐ اْﳉِﺒَﺎَل آﱠ ُkأََﻣَﺮَك ََِØﺬا؟ ﻗَﺎَل» :ﻧَـَﻌْﻢ« .ﻓَـَﻘﺎَلَ :واﻟﱠِﺬي ﺼَ ضَ ،وﻧَ َ ﺴَﻤﺎَءَ ،وَﺧﻠََﻖ اْﻷَْر َ ﻗَﺎَل :ﻓَﺒِﺎﻟﱠِﺬي َﺧﻠََﻖ اﻟ ﱠ
ِ ﻚ ِ∞ْﳊِّﻖ َﻻ أَِزﻳُﺪ ﻋﻠَﻴِﻪ َﺷﻴـﺌﺎ ،وَﻻ أُﻧِْﻘ ِ
ﺻَﺪَق َدَﺧَﻞ اْﳉَﻨﱠﺔَ«. ﺺ ﻣْﻨﻪُ َﺷ ْﻴـﺌًﺎ ،ﻓَـَﻘﺎَل َرُﺳﻮُل اﱠ kﷺ» :إِْن َ ُ َ ْ ًْ َ ﺑَـَﻌﺜَ َ َ
ﻚ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ بَ ،ﻋﻦ َﻋِﻠ ِﻲ ﺑِْﻦ ﻣﺴﻌَﺪةَ 5 ،ﻗَـﺘَﺎَدةُ 5 ،أَﻧَﺲ ﺑْﻦ ﻣﺎﻟِ ٍ
k َُ ُ ُ َ َ - ٦ﺣﱠﺪﺛَـﻨَﺎ َزﻳُْﺪ ﺑُْﻦ اْﳊُﺒَﺎ ِ ْ ّ َ ْ َ
ﺻْﺪِرﻩِ» :اﻟﺘﱠـْﻘَﻮى َﻫﺎُﻫﻨَﺎ ،اﻟﺘﱠـْﻘَﻮى َﻫﺎُﻫﻨَﺎ«. ﺐ« ُﰒﱠ ﻳِﺸ ِ ِ
ﲑ ﺑِﻴَﺪﻩ إَِﱃ َ ُ ُ ﷺ» :ا ِْﻹْﺳَﻼُم َﻋَﻼﻧِﻴَﺔٌَ ،وا ِْﻹﳝَﺎُن ِﰲ اﻟَْﻘْﻠ ِ
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5 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
kﷺَ» :ﻻ إِﳝَﺎَن ﻟَِﻤْﻦ َﻻ ﺲ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ
َُ ﺐ ﺑُْﻦ اﻟِْﻤْﻘَﺪاِم 5 ،أَﺑُﻮ ِﻫَﻼٍلَ ،ﻋْﻦ أَﻧَ ٍ ﺼَﻌ ُ َ - ٧ﺣﱠﺪﺛَـﻨَﺎ ُﻣ ْ
أََﻣﺎﻧَﺔَ ﻟَﻪُ«.
ﺿَﻲ اﱠَ ُkﻋْﻨﻪُ: kﺑِْﻦ َﻋﻤِﺮو ﺑِْﻦ ِﻫْﻨٍﺪ اْﳉﻤِﻠ ِﻲ ،ﻗَﺎَل :ﻗَﺎَل َﻋِﻠﱞﻲ ر ِ فَ ،ﻋﻦ َﻋﺒِﺪ ا ﱠِ
َ - ٨ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ أَُﺳﺎَﻣﺔََ 5 ،ﻋْﻮ ٌ ْ ْ
َ ََ ّ ْ
ﺐ ُﻛﻠﱡﻪَُ ،وإِﱠن ﺾ اﻟَْﻘْﻠ ُﺿﺎَ ،ﺣﱠﱴ ﻳَـ ْﺒـﻴَ ﱠ ت ﺑَـﻴَﺎ ًﺐُ ،ﻛﻠﱠَﻤﺎ اْزَداَد ا ِْﻹﳝَﺎُن ،اْزَداَد ْ ﻀﺎءُ ِﰲ اﻟَْﻘْﻠ ِ»ا ِْﻹﳝَﺎُن ﻳَـْﺒَﺪأُ ﻟُْﻤﻈَﺔٌ ﺑَـْﻴ َ
ﺐ ُﻛﻠﱡﻪَُ ،واﻟﱠِﺬي ﻧَـْﻔِﺴﻲ ت َﺣﱠﱴ ﻳَْﺴَﻮﱠد اﻟَْﻘْﻠ ُ ﺐ ﻓَُﻜﻠﱠَﻤﺎ اْزَداَد اﻟﻨَِّﻔﺎُق اْزَداَد ْ اﻟﻨَِّﻔﺎَق ﻳَـْﺒَﺪأُ ﻟُْﻤﻈَﺔٌ َﺳْﻮَداءُ ِﰲ اﻟَْﻘْﻠ ِ
ﺐ ُﻣﻨَﺎﻓٍِﻖ َوَﺟْﺪُﲤُﻮﻩُ أَْﺳَﻮَد ﺐَ ،وﻟَْﻮ َﺷَﻘْﻘﺘُْﻢ َﻋْﻦ ﻗَـْﻠ ِ ﺾ اﻟَْﻘْﻠ ِ ﺑِﻴِﺪﻩِ ﻟَﻮ َﺷَﻘْﻘﺘﻢ ﻋﻦ ﻗَـْﻠ ِ ِ
ﺐ ُﻣْﺆﻣٍﻦ َوَﺟْﺪُﲤُﻮﻩُ أَﺑْـﻴَ َ ُْ َ ْ َ ْ
ﺐ«. اﻟَْﻘْﻠ ِ
» :kإِﱠن ب ،ﻗَﺎَل :ﻗَﺎَل َﻋﺒُﺪ ا ﱠِ ﺶَ ،ﻋْﻦ ُﺳﻠَْﻴَﻤﺎَن ﺑِْﻦ َﻣِﺴﲑَةَ ،ﻋْﻦ ﻃَﺎِرِق ﺑِْﻦ ِﺷَﻬﺎ ٍ ِ
ْ َ َ - ٩ﺣﱠﺪﺛَـﻨَﺎ َوﻛﻴٌﻊ 5 ،اْﻷَْﻋَﻤ ُ
ﲑ ﻟَْﻮَن ﻗَـْﻠﺒِِﻪ ِ
ﺖ أُْﺧَﺮى َﺣﱠﱴ ﻳَﺼ َ ﺐ ﻓَـﺘُـْﻨَﻜ ُ ﺐ اﻟﱠﺬﻧْ َ
ِ ِِ
ﺖ ِﰲ ﻗَـْﻠﺒﻪ ﻧُْﻜﺘَﺔٌ َﺳْﻮَداءُُ ،ﰒﱠ ﻳُْﺬﻧ ُ ﺐ اﻟﱠﺬﻧْ َ
ﺐ ﻓَـﻴُـْﻨَﻜ ُ ِ
اﻟﱠﺮُﺟَﻞ ﻟَﻴُْﺬﻧ ُ
ﺸﺎةِ اﻟﱠﺮﺑَْﺪاِء«. ﻟَْﻮَن اﻟ ﱠ
ﺖ أََﻣﺎﻧَﺔُ َﻋْﺒٍﺪ ﻗَ ﱡ ِ ِ ِ
ﺺﻂ إِﱠﻻ ﻧَـَﻘ َ ﺼ ْ َ - ١٠ﺣﱠﺪﺛَـﻨَﺎ َوﻛﻴٌﻊَ ،ﻋْﻦ ُﺳْﻔﻴَﺎَن ،ﻗَﺎَل :ﻗَﺎَل ﻫَﺸﺎٌمَ ،ﻋْﻦ أَﺑِﻴﻪ ،ﻗَﺎَلَ» :ﻣﺎ ﻧَـَﻘ َ
إِﳝَﺎﻧُﻪُ«.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 6
ِ
ب« . َ - ١١ﺣﱠﺪﺛَـﻨَﺎ ُﺳْﻔﻴَﺎُن ﺑُْﻦ ﻋُﻴَـ ْﻴـﻨَﺔََ ،ﻋْﻦ َﻋْﻤٍﺮوَ ،ﻋْﻦ ﻋُﺒَـْﻴﺪ ﺑِْﻦ ﻋَُﻤ ٍْﲑ ،ﻗَﺎَل» :ا ِْﻹﳝَﺎُن َﻫﻴُﻮ ٌ
يﺚ ﺑِْﺸَﺮ ﺑَْﻦ ُﺳَﺤْﻴٍﻢ اﻟِْﻐَﻔﺎِر ﱠ kﷺ ﺑَـَﻌ َ - ١٢ﺣﱠﺪﺛَـﻨَﺎ اﺑﻦ ﻋُﻴـﻴـﻨَﺔََ ،ﻋﻦ َﻋﻤٍﺮوَ ،ﻋﻦ َ5ﻓِِﻊ ﺑِﻦ ﺟﺒ ٍْﲑ :أَﱠن رﺳﻮَل ا ﱠِ
َُ ْ َُ ْ ْ ْ ْ ُ َْ َ
ﺲ ُﻣْﺆِﻣﻨَﺔٌ". ِ ِ ِ
ﻳَـْﻮَم اﻟﻨﱠْﺤِﺮ ﻳُـﻨَﺎدي ِﰲ ﻣًﲎ" :أَﻧﱠﻪُ َﻻ ﻳَْﺪُﺧُﻞ اْﳉَﻨﱠﺔَ إﱠﻻ ﻧَـْﻔ ٌ
ﺻﻴَﺎُﻣﻪَُ ،ﻣْﻦ َﺷﺎَء - ١٣ﺣﱠﺪﺛَـﻨَﺎ وِﻛﻴﻊِ 5 ،ﻫَﺸﺎم ﺑْﻦ ﻋُﺮوةََ ،ﻋﻦ أَﺑِﻴِﻪ ﻗَﺎَلَ» :ﻻ ﻳـﻐُﱠﺮﻧﱠُﻜﻢ ﺻَﻼةُ اْﻣِﺮٍئ وَﻻ ِ
َ َ ْ َ ْ ُ ُ َْ َ ٌ َ
ﺻﻠﱠﻰَ ،ﻻ ِدﻳَﻦ ﻟَِﻤْﻦ َﻻ أََﻣﺎﻧَﺔَ ﻟَﻪُ«. ﺻﺎَمَ ،وَﻣْﻦ َﺷﺎَء َ َ
ﺐ ﺑِْﻦ َ - ١٤ﺣﱠﺪﺛَـﻨَﺎ َﻋﱠﻔﺎُنَ 5 ،ﲪﱠﺎُد ﺑُْﻦ َﺳﻠََﻤﺔََ ،ﻋْﻦ أَِﰊ َﺟْﻌَﻔٍﺮ اْﳋَﻄِْﻤ ِﻲَ ،ﻋْﻦ أَﺑِﻴِﻪَ ،ﻋْﻦ َﺟ ِّﺪِﻩ ﻋَُﻤ ِْﲑ ﺑِْﻦ َﺣﺒِﻴ ِ
ّ
ﺼﺎﻧُﻪُ؟ ﻗَﺎَل :إَِذا ذََﻛْﺮََ 5رﺑـﱠﻨَﺎ َوَﺧ َ ِ
ﺸ ْﻴـﻨَﺎﻩُ ﺺ ،ﻓَﻘﻴَﻞ :ﻓََﻤﺎ ِزََòدﺗُﻪُ؟ َوَﻣﺎ ﻧُـْﻘ َ ُﲬَﺎَﺷﺔَ أَﻧﱠﻪُ ﻗَﺎَل" :ا ِْﻹﳝَﺎُن ﻳَِﺰﻳُﺪ َوﻳَـ ْﻨـُﻘ ُ
ﺼﺎﻧُﻪُ". ﺿﻴﱠـْﻌﻨَﺎ ﻓََﺬﻟِ َ
ﻚ ﻧُـْﻘ َ ﻚ ِزََòدﺗُﻪَُ ،وإَِذا ﻏََﻔْﻠﻨَﺎ َوﻧَِﺴﻴﻨَﺎ َو َ ﻓََﺬﻟِ َ
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7 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
َ ،kﻋْﻦ َ5ﻓٍِﻊَ ،ﻋِﻦ اﺑِْﻦ ﻋَُﻤَﺮ ،أَﻧﱠﻪُ َﻛﺎَن ﻳَـُﻘﻮُل» :اﻟﻠﱠُﻬﱠﻢ َﻻ - ١٥ﺣﱠﺪﺛَـﻨَﺎ اﺑﻦ ُﳕٍَْﲑَ ،ﻋﻦ ﺳْﻔﻴﺎَنَ ،ﻋﻦ ﻋُﺒـﻴِﺪ ا ﱠِ
ْ َْ ْ َُ ُْ َ
ع ِﻣِّﲏ ا ِْﻹﳝَﺎَن َﻛَﻤﺎ أَْﻋﻄَْﻴـﺘَﻨِﻴِﻪ«.
ﺗَـْﻨِﺰ ْ
َ - ١٦ﺣﱠﺪﺛَـﻨَﺎ ﻳَِﺰﻳُﺪ ﺑُْﻦ َﻫﺎُروَنَ ،ﻋِﻦ اﻟَْﻌﱠﻮاِمَ ،ﻋْﻦ َﻋِﻠِّﻲ ﺑِْﻦ ُﻣْﺪِرٍكَ ،ﻋْﻦ أَِﰊ ُزْرَﻋﺔََ ،ﻋْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ ،ﻗَﺎَل:
ﺴﻪُ َوَراَﺟَﻊ َراَﺟَﻌﻪُ ا ِْﻹﳝَﺎُن«. »ا ِْﻹﳝَﺎُن ﻧَِﺰﻩٌ ،ﻓََﻤْﻦ َزَ 5ﻓَﺎَرﻗَﻪُ ا ِْﻹﳝَﺎُن ،ﻓََﻤْﻦ َﻻَم ﻧَـْﻔ َ
ثَ ،ﻋْﻦ ُﳏَﱠﻤِﺪ ﺑِْﻦ َﻋْﻤٍﺮوَ ،ﻋْﻦ أَِﰊ َﺳﻠََﻤﺔََ ،ﻋْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ ،ﻗَﺎَل :ﻗَﺎَل َرُﺳﻮُل - ١٧ﺣﱠﺪﺛَـﻨَﺎ ﺣْﻔﺺ ﺑْﻦ ِﻏﻴﺎ ٍ
َ ُ ُ َ َ
kﷺ» :أَْﻛَﻤﻞ اﻟُْﻤْﺆِﻣﻨِ َ ِ ا ﱠِ
ﺴﻨُـُﻬْﻢ ُﺧﻠًُﻘﺎ«. ﲔ إﳝَﺎً 5أَْﺣ َ ُ
- ١٨ﺣﱠﺪﺛَـﻨَﺎ ُﳏَﱠﻤُﺪ ﺑﻦ ﺑِْﺸٍﺮُ 5 ،ﳏَﱠﻤُﺪ ﺑﻦ َﻋﻤٍﺮوَ ،ﻋﻦ أَِﰊ ﺳﻠَﻤﺔََ ،ﻋﻦ أَِﰊ ﻫﺮﻳـﺮةَ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ
k َُ ْ ََُْ َ َ ْ ُْ ْ ُْ َ
ﷺ» :أَْﻛَﻤﻞ اﻟُْﻤْﺆِﻣﻨِ َ ِ
ﺴﻨُـُﻬْﻢ ُﺧﻠًُﻘﺎ«.ﲔ إﳝَﺎً 5أَْﺣ َ ُ
ِ ِ ﺺَ ،ﻋْﻦ َﺧﺎﻟٍِﺪَ ،ﻋْﻦ أَِﰊ ِﻗَﻼﺑَﺔََ ،ﻋْﻦ َﻋﺎﺋِ َ
ﺖ :ﻗَﺎَل َرُﺳﻮُل اﱠ kﷺ» :أَْﻛَﻤُﻞ اﻟُْﻤْﺆﻣﻨِ َ
ﲔ ﺸﺔَ ،ﻗَﺎﻟَ ْ َ - ١٩ﺣﱠﺪﺛَـﻨَﺎ َﺣْﻔ ٌ
ِ
ﺴﻨُـُﻬْﻢ ُﺧﻠًُﻘﺎ«.إﳝَﺎً 5أَْﺣ َ
بَ ،ﻋِﻦ اﺑِْﻦ َﻋْﺠَﻼَنَ ،ﻋِﻦ اﻟَْﻘْﻌَﻘﺎِعَ ،ﻋْﻦ أَِﰊ ِِ َ - ٢٠ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ َﻋْﺒِﺪ اﻟﱠﺮْﲪَِﻦ اﻟُْﻤْﻘِﺮ ُ
ئَ ،ﻋْﻦ َﺳﻌﻴﺪ ﺑِْﻦ أَِﰊ أَﻳﱡﻮ َ
kﷺ» :أَْﻛَﻤﻞ اﻟُْﻤْﺆِﻣﻨِ َ ِ ﺻﺎﻟٍِﺢَ ،ﻋﻦ أَِﰊ ﻫﺮﻳـﺮةَ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ
ﲔ إﳝَﺎً 5أَْﺣ َ
ﺴﻨُـُﻬْﻢ ُﺧﻠًُﻘﺎ«. ُ َُ ْ ََُْ َ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 8
kﷺَ» :ﻻ ﻳَـْﺰِﱐ ﺚَ ،ﻋﻦ ﻣْﺪِرٍكَ ،ﻋِﻦ اﺑِﻦ أَِﰊ أَوَﰱ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ - ٤٠ﺣﱠﺪﺛَـﻨَﺎ اﺑْﻦ ﻋُﻠَﻴﱠﺔََ ،ﻋِﻦ اﻟﻠﱠْﻴ ِ
َُ ْ ْ ْ ُ ُ َ
ِ ِ اﻟﱠﺰاِﱐ ِﺣﲔ ﻳـﺰِﱐ وﻫﻮ ﻣْﺆِﻣﻦ ،وَﻻ ﻳﺴِﺮُق اﻟ ﱠ ِ
ب اْﳋَْﻤَﺮ ﺣ َ
ﲔ ﻳَْﺸَﺮَُØﺎ ﲔ ﻳَْﺴِﺮُق َوُﻫَﻮ ُﻣْﺆﻣٌﻦَ ،وَﻻ ﻳَْﺸَﺮ ُ ﺴﺎِرُق ﺣ َ َ َْ َ َُ ُ ٌ َ َ ْ
ف ﻳَـْﺮﻓَُﻊ اﻟُْﻤْﺴِﻠُﻤﻮَن إِﻟَْﻴـَﻬﺎ ُرؤَﺳُﻬْﻢ َوُﻫَﻮ ُﻣْﺆِﻣٌﻦ«. ت َﺷﺮ ٍ
ﺐ ُْƒﺒَﺔً َذا َ َ
ِ
َوُﻫَﻮ ُﻣْﺆﻣٌﻦَ ،وَﻻ ﻳَـ ْﻨـﺘَِﻬ ُ
ٍِ ﺴُﻦ ﺑُْﻦ ُﻣﻮَﺳﻰُ 5 ،ﺷْﻌﺒَﺔَُ ،ﻋْﻦ ِﻓَﺮا ٍ
ﱯ ﷺ َْﳓَﻮﻩُ. سَ ،ﻋْﻦ ُﻣْﺪركَ ،ﻋِﻦ اﺑِْﻦ أَِﰊ أَْوَﰱَ ،ﻋِﻦ اﻟﻨﱠِ ِّ َ - ٤١ﺣﱠﺪﺛَـﻨَﺎ اْﳊَ َ
- ٤٢ﺣﱠﺪﺛَـﻨَﺎ ُﳏَﱠﻤُﺪ ﺑﻦ ﺑِْﺸٍﺮُ 5 ،ﳏَﱠﻤُﺪ ﺑﻦ َﻋﻤٍﺮوَ ،ﻋﻦ أَِﰊ ﺳﻠَﻤﺔََ ،ﻋﻦ أَِﰊ ﻫﺮﻳـﺮةَ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ
k َُ ْ ََُْ َ َ ْ ُْ ْ ُْ َ
ﷺ» :اْﳊَﻴَﺎءُ ِﻣَﻦ ا ِْﻹﳝَﺎِنَ ،وا ِْﻹﳝَﺎُن ِﰲ اْﳉَﻨﱠِﺔَ ،واﻟْﺒََﺬاءُ ِﻣَﻦ اْﳉََﻔﺎِءَ ،واْﳉََﻔﺎءُ ِﰲ اﻟﻨﱠﺎِر«.
،kأَﻧﱠﻪُ ﻗَﺎَلِ :ﻗﻴَﻞ: - ٤٣ﺣﱠﺪﺛَـﻨَﺎ ﺣﺴْﲔ ﺑﻦ َﻋِﻠ ٍﻲَ ،ﻋﻦ َزاﺋَِﺪةََ ،ﻋﻦ ِﻫَﺸﺎٍمَ ،ﻋِﻦ اْﳊﺴِﻦَ ،ﻋﻦ ﺟﺎﺑِِﺮ ﺑِﻦ َﻋﺒِﺪ ا ﱠِ
ْ َ ْ ْ ََ ْ ُ َ ُ ُْ ّ ْ َ
ِ ﺴَﻤﺎَﺣﺔُ« ِﻗﻴَﻞ :ﻓَﺄَ ﱡ òرﺳﻮَل ا ﱠِ
ﲔ أَْﻛَﻤُﻞ إِﳝَﺎً5؟ ﻗَﺎَل: ي اﻟُْﻤْﺆﻣﻨِ َ ﺼْﱪُ َواﻟ ﱠ ﻀُﻞ؟ ﻗَﺎَل» :اﻟ ﱠ ي ا ِْﻹﳝَﺎِن أَﻓْ َ kأَ ﱡ َ َُ
»أَْﺣ َ
ﺴﻨُـُﻬْﻢ ُﺧﻠًُﻘﺎ«.
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13 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﲔ اﻟَْﻌْﺒِﺪ َواﻟُْﻜْﻔِﺮ ِ ِ
َ - ٤٤ﺣﱠﺪﺛَـﻨَﺎ َوﻛﻴٌﻊَ ،ﻋْﻦ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ أَِﰊ اﻟﱡﺰﺑَ ِْﲑَ ،ﻋْﻦ َﺟﺎﺑٍِﺮ ،ﻗَﺎَل :ﻗَﺎَل َرُﺳﻮُل اﱠ kﷺ» :ﺑَ ْ َ
ﺼَﻼةِ«. ﺗَـْﺮُك اﻟ ﱠ
ﱯ ﷺ ﺑِﻨَْﺤِﻮﻩِ. ِ ِ ِ
ﺶَ ،ﻋْﻦ أَِﰊ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ َﺟﺎﺑِﺮ ﺑِْﻦ َﻋْﺒﺪ اﱠَ ،kﻋِﻦ اﻟﻨﱠِ ِّ َ - ٤٥ﺣﱠﺪﺛَـﻨَﺎ َﻋﺒِﻴَﺪةَُ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ
ﺖ أَِﰊ ﻳَـُﻘﻮُل: ﺖ اﺑَْﻦ ﺑُـَﺮﻳَْﺪةَ ،ﻳَـُﻘﻮُلَِ :ﲰْﻌ ُ ﲔ ﺑِْﻦ َواﻗٍِﺪ ،ﻗَﺎَلَِ :ﲰْﻌ ُ ﺴِْ ِ
َ - ٤٦ﺣﱠﺪﺛَـﻨَﺎ َْﳛَﲕ ﺑُْﻦ َواﺿٍﺢَ ،ﻋْﻦ ُﺣ َ
ﺼَﻼةِ ،ﻓََﻤْﻦ ﺗَـَﺮَﻛَﻬﺎ ﻓَـَﻘْﺪ َﻛَﻔَﺮ«. kﷺ ﻳَـُﻘﻮُل» :اﻟَْﻌْﻬُﺪ اﻟﱠِﺬي ﺑَـ ْﻴـﻨَـﻨَﺎ َوﺑَـ ْﻴـﻨَـُﻬْﻢ ﺗَـْﺮُك اﻟ ﱠ ﺖ رﺳﻮَل ا ﱠِ ِ
َﲰْﻌ ُ َ ُ
ﺼِّﻞ ﻓََﻼ ِدﻳَﻦ ﻟَﻪُ«. ِ ِ ِ
ﻚَ ،ﻋْﻦ َﻋﺎﺻٍﻢَ ،ﻋْﻦ ِزٍّرَ ،ﻋْﻦ َﻋْﺒﺪ اﱠ ،kﻗَﺎَلَ» :ﻣْﻦ َﱂْ ﻳُ َ َ - ٤٧ﺣﱠﺪﺛَـﻨَﺎ َﺷِﺮﻳ ٌ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 14
َ - ٤٨ﺣﱠﺪﺛَـﻨَﺎ ﻳَِﺰﻳُﺪ ﺑُْﻦ َﻫﺎُروَنَ ،ﻋْﻦ ِﻫَﺸﺎٍم اﻟﱠﺪْﺳﺘُـَﻮاﺋِِّﻲَ ،ﻋْﻦ َْﳛَﲕَ ،ﻋْﻦ أَِﰊ ِﻗَﻼﺑَﺔََ ،ﻋْﻦ أَِﰊ اﻟَْﻤِﻠﻴِﺢَ ،ﻋْﻦ
ﻂ َﻋَﻤﻠُﻪُ«. ﺼَﺮ ﻓَـَﻘْﺪ َﺣﺒِ َ ﱯ ﷺ ﻗَﺎَلَ» :ﻣْﻦ ﺗَـَﺮَك اﻟَْﻌ ْ ﺑُـَﺮﻳَْﺪةََ ،ﻋِﻦ اﻟﻨﱠِ ِّ
ﺴﻰَ ،وَوِﻛﻴٌﻊَ ،ﻋِﻦ اْﻷَْوَزاِﻋِّﻲَ ،ﻋْﻦ َْﳛَﲕ ﺑِْﻦ أَِﰊ َﻛﺜٍِﲑَ ،ﻋْﻦ أَِﰊ ِﻗَﻼﺑَﺔََ ،ﻋْﻦ أَِﰊ اﻟُْﻤَﻬﺎِﺟِﺮَ ،ﻋْﻦ ِ
َ - ٤٩ﺣﱠﺪﺛَـﻨَﺎ ﻋﻴ َ
ﺚ ﻳَِﺰﻳَﺪ ﺑِْﻦ ِﻫَﺸﺎٍم اﻟﱠﺪْﺳﺘُـَﻮاﺋِِّﻲ. ﺑـﺮﻳَْﺪةََ ،ﻋِﻦ اﻟﻨﱠِ ِﱯ ﷺ ِﻣﺜْﻞ ﺣِﺪﻳ ِ
َ َ ّ َُ
ﺴِْ ِ ﱠ ِ َ - ٥٠ﺣﱠﺪﺛَـﻨَﺎ ُﻫَﺸْﻴٌﻢ ،أَ 5ﻋﺒﱠﺎُد ﺑُْﻦ َﻣْﻴَﺴَﺮةَ اﻟِْﻤ ْﻨـَﻘِﺮ ﱡ
ﲔ ﻓَـَﻘﺎَل ﺴُﻦ ،أََُƒﻤﺎ َﻛﺎََ 5ﺟﺎﻟ َ يَ ،ﻋْﻦ أَِﰊ ﻗَﻼﺑَﺔََ ،واْﳊَ َ
ﺼَﺮ َﺣﱠﱴ ﺗَـُﻔﻮﺗَﻪُ ِﻣْﻦ ﻏَ ِْﲑ ﻋُْﺬٍر ﻓَـَﻘْﺪ َﺣﺒِ َ ِ ِ
ﻂ َﻋَﻤﻠُﻪُ«. أَﺑُﻮ ﻗَﻼﺑَﺔَ :ﻗَﺎَل أَﺑُﻮ اﻟﱠﺪْرَداءَ» :ﻣْﻦ ﺗَـَﺮَك اﻟَْﻌ ْ
ﻂﺻَﻼةً َﻣْﻜﺘُﻮﺑَﺔً َﺣﱠﱴ ﺗَـُﻔﻮﺗَﻪُ ِﻣْﻦ ﻏَ ِْﲑ ﻋُْﺬٍر ﻓَـَﻘْﺪ َﺣﺒِ َ ِ
ﺴُﻦ :ﻗَﺎَل َرُﺳﻮُل اﱠ kﷺَ» :ﻣْﻦ ﺗَـَﺮَك َ ﻗَﺎَلَ :وﻗَﺎَل اْﳊَ َ
َﻋَﻤﻠُﻪُ«.
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15 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺴﺎَﻣﺔَ ﺑِْﻦ ُزَﻫ ٍْﲑ ،ﻗَﺎَلَ» :ﻻ إِﳝَﺎَن ﻟَِﻤْﻦ َﻻ أََﻣﺎﻧَﺔَ ﻟَﻪَُ ،وَﻻ ِدﻳَﻦ فَ ،ﻋْﻦ ﻗَ َ َ - ٥١ﺣﱠﺪﺛَـﻨَﺎ َﻫْﻮَذةُ ﺑُْﻦ َﺧِﻠﻴَﻔﺔََ 5 ،ﻋْﻮ ٌ
ﻟَِﻤْﻦ َﻻ َﻋْﻬَﺪ ﻟَﻪُ«.
ﺶَ ،ﻋﻦ ُﳎَﺎِﻫٍﺪ ،ﻗَﺎَل» :إِﱠن أَﻓْ َ ِ ِ
ﺴُﻦ«. ي اْﳊَ َ ﻀَﻞ اﻟْﻌﺒَﺎَدة اﻟﱠﺮأْ ُ َ - ٥٢ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ ُﻣَﻌﺎِوﻳَﺔََ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ ْ
ﺖ ﻟَِﻌﻄَﺎٍء :إِﱠن ﻗَـ ْﺒـﻠَﻨَﺎ ﻗَـْﻮًﻣﺎ ﻧَـُﻌﱡﺪُﻫْﻢ ِﻣْﻦ أَْﻫِﻞ ﻒ ﺑِْﻦ َﻣْﻴُﻤﻮٍن ،ﻗَﺎَل :ﻗُـْﻠ ُ َ - ٥٣ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ ُﻣَﻌﺎِوﻳَﺔََ ،ﻋْﻦ ﻳُﻮُﺳ َ
ﻚ ﻚ َﻋﻠَْﻴـﻨَﺎ ،ﻗَﺎَل :ﻓَـَﻘﺎَل َﻋﻄَﺎءٌَْ » :ﳓُﻦ اﻟُْﻤْﺴِﻠُﻤﻮَن اﻟُْﻤْﺆِﻣﻨُﻮِنَ ،وَﻛَﺬﻟِ َ ﺼَﻼِح إِْن ﻗُـْﻠﻨَﺎَْ :ﳓُﻦ ُﻣْﺆِﻣﻨُﻮَنَ ،ﻋﺎﺑُﻮا َذﻟِ َ اﻟ ﱠ
kﷺ ﻳَـُﻘﻮﻟُﻮَن«. أَْدرْﻛﻨَﺎ أَﺻﺤﺎب رﺳﻮِل ا ﱠِ
َ ْ َ َ َُ
بيَ ،ﻋْﻦ ُﺣَﺬﻳْـَﻔﺔَ ،ﻗَﺎَل" :اﻟُْﻘﻠُﻮ ُ ﺶَ ،ﻋْﻦ َﻋْﻤِﺮو ﺑِْﻦ ُﻣﱠﺮةََ ،ﻋْﻦ أَِﰊ اﻟْﺒَْﺨ َِﱰ ِّ َ - ٥٤ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ ُﻣَﻌﺎِوﻳَﺔََ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ
ج ِِ ِ
ﺐ أَْﺟَﺮُد َﻛﺄَﱠن ﻓﻴﻪ ﺳَﺮا ٌ
ِ
ﺐ اﻟَْﻜﺎﻓِﺮَ ،وﻗَـْﻠ ٌ ﺐ أَْﻏﻠَُﻖ ﻓََﺬاَك ﻗَـْﻠ ُ
ِ
ﺐ اﻟُْﻤﻨَﺎﻓِﻖَ ،وﻗَـْﻠ ٌ ﻚ ﻗَـْﻠ ُﺼَﻔٌﺢ ﻓََﺬﻟِ َ
ﺐ ُﻣ ْ أَْرﺑَـَﻌﺔٌ :ﻗَـْﻠ ٌ
ﻚ ﻗَـْﻠﺐ اﻟْﻤْﺆِﻣِﻦ ،وﻗَـْﻠﺐ ِﻓﻴِﻪ ﻧَِﻔﺎٌق وإِﳝَﺎٌن ،ﻓَِﻤﺜْـﻠُﻪ ِﻣﺜْﻞ ﻗَـﺮﺣٍﺔ َﳝُﱡﺪﻫﺎ ﻗَـﻴﺢ وَدم ،وِﻣﺜْـﻠُﻪ ِﻣﺜْﻞ َﺷﺠﺮةٍ ِ
ُ ُ ْ َ َ ْ ٌ َ ٌ َ ُ ُ ََ َ َ ٌ ﻳَـْﺰَﻫُﺮ ،ﻓََﺬﻟ َ ُ ُ
ﺐ". ﺐ َﻋﻠَْﻴـَﻬﺎ ﻏَﻠَ َ ﺐ ،ﻓَﺄَﱡﳝَﺎ ﻏَﻠَ َ ﻳَْﺴِﻘﻴَﻬﺎ َﻣﺎءٌ َﺧﺒِﻴ ٌ
ﺚ َوﻃَﻴِّ ٌ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 16
ﱯ ﷺ ﻳُْﻜﺜُِﺮ أَْن ﻳَـُﻘﻮَل: ﺲ ،ﻗَﺎَلَ :ﻛﺎَن اﻟﻨﱠِ ﱡ ﺶَ ،ﻋْﻦ أَِﰊ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ أَﻧَ ٍ َ - ٥٥ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ ُﻣَﻌﺎِوﻳَﺔََ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ
فﺖ ﺑِِﻪ ،ﻓَـَﻬْﻞ َﲣَﺎ ُ ﻚ َوِﲟَﺎ ِﺟْﺌ َ ،kآَﻣﻨﱠﺎ ﺑِ َ ﻚ« ﻗَﺎﻟُﻮا ò :رﺳﻮَل ا ﱠِ ﺖ ﻗَـْﻠِﱯ َﻋﻠَﻰ ِدﻳﻨِ َ ب ﺛَـﺒِّ ْﺐ اﻟُْﻘﻠُﻮ ِ ِ
َ َُ »َُ òﻣَﻘﻠّ َ
ﲔ ِﻣﻦ أَﺻﺎﺑِِﻊ ا ﱠِ
kﻳُـَﻘﻠِّﺒُـَﻬﺎ«. ﺻﺒَـَﻌ ْ ِ ْ َ ﲔ إِ ْب ﺑَْ ََﻋﻠَْﻴـﻨَﺎ؟ ﻗَﺎَل» :ﻧَـَﻌْﻢ ،إِﱠن اﻟُْﻘﻠُﻮ َ
ﺖ ِﻷُِّم َﺳﻠََﻤﺔَ: ﺐ اْﳊَِﺮﻳِﺮَ 5 ،ﺷْﻬُﺮ ﺑُْﻦ َﺣْﻮَﺷ ٍ ﺐِ ، ٍ
ﺐ ،ﻗَﺎَل :ﻗُـْﻠ ُ ﺻﺎﺣ ُ َ - ٥٦ﺣﱠﺪﺛَـﻨَﺎ ُﻣَﻌﺎذُ ﺑُْﻦ ُﻣَﻌﺎذ 5 ،أَﺑُﻮ َﻛْﻌ ٍ َ
بﺐ اﻟُْﻘﻠُﻮ ِ ِ ِِ
ﺖَ :ﻛﺎَن أَْﻛﺜَـُﺮ ُدَﻋﺎﺋﻪُ òَ» :ﻣَﻘﻠّ َ kﷺ إَِذا َﻛﺎَن ِﻋْﻨَﺪِك؟ ﻓَـَﻘﺎﻟَ ْ òأُﱠم اﻟْﻤْﺆِﻣﻨِﲔ ﻣﺎ َﻛﺎَن ُدَﻋﺎء رﺳﻮِل ا ﱠِ
ُ َُ ُ ََ َ
ﺖ ﻗَـْﻠِﱯ َﻋﻠَﻰ ِدﻳﻨِ َ ب ﺛَـﺒِّ ْﺐ اﻟُْﻘﻠُﻮ ِ ِ ِ ﺖ ﻗَـْﻠِﱯ َﻋﻠَﻰ ِدﻳﻨِ َﺛَـﺒِّ ْ
ﻚ؟ ﺖَ òَ :رُﺳﻮَل اﱠَ ،kﻣﺎ أَْﻛﺜَـَﺮ ُدَﻋﺎَءَك َُ òﻣَﻘﻠّ َ ﻚ« .ﻗُـْﻠ ُ
ﲔ ِﻣﻦ أَﺻﺎﺑِِﻊ ا ﱠِ ﻗَﺎَل ò» :أُﱠم ﺳﻠَﻤﺔَ ﻟَﻴ ِ ِ
غ«. َ ،kﻣﺎ َﺷﺎَء أَﻗَﺎَمَ ،وَﻣﺎ َﺷﺎَء أََزا َ ﺻﺒَـَﻌ ْ ِ ْ َ ﲔ إِ ْ ﺲ ﻣْﻦ آَدﻣٍّﻲ إِﱠﻻ َوﻗَـْﻠﺒُﻪُ ﺑَْ َ َ َ َ ْ َ
ﺖَ :ﻛﺎَن ﺸﺔَ ،ﻗَﺎﻟَ ْ َ - ٥٧ﺣﱠﺪﺛَـﻨَﺎ ﻳَِﺰﻳُﺪ ﺑُْﻦ َﻫﺎُروَن ،أَ 5ﳘﱠﺎُم ﺑُْﻦ َْﳛَﲕَ ،ﻋْﻦ َﻋِﻠِّﻲ ﺑِْﻦ َزﻳٍْﺪَ ،ﻋْﻦ أُِّم ُﳏَﱠﻤٍﺪَ ،ﻋْﻦ َﻋﺎﺋِ َ
ﻚ ﻟَﺘَْﺪﻋُﻮ ََِØﺬا ،kإِﻧﱠ َﺖ ò :رﺳﻮَل ا ﱠِ ﺖ ﻗَـْﻠِﱯ َﻋﻠَﻰ ِدﻳﻨِ َ ب ﺛَـﺒِّ ْ ﺐ اﻟُْﻘﻠُﻮ ِ ِ ِ
ﻚ« ﻗُـْﻠ ُ َ َ ُ َرُﺳﻮُل اﱠ kﷺ ﻳَـُﻘﻮُلُ òَ» :ﻣَﻘﻠّ َ
kإَِذا َﺷﺎَء أَْن ﻳَـْﻘﻠِﺒَﻪُ إَِﱃ ُﻫًﺪى ﺖ أَﱠن ﻗَـْﻠﺐ اﺑِﻦ آَدم ﺑْﲔ إِﺻﺒـﻌِﻲ ا ﱠِ ﺸﺔُ ،أَوﻣﺎ َﻋِﻠﻤ ِ ِ ِ
َ ْ َ َ َ َْ َ اﻟﱡﺪَﻋﺎء؟ ﻗَﺎَلَ òَ» :ﻋﺎﺋ َ َ َ ْ
ﺿَﻼﻟٍَﺔ ﻗَـﻠَﺒَﻪُ«. ﻗَـﻠَﺒَﻪَُ ،وإِْن َﺷﺎَء أَْن ﻳَـْﻘﻠِﺒَﻪُ إَِﱃ َ
ﱯﷺ ثَ ،ﻋِﻦ اﻟﻨﱠِ ِّ ﺖ اﺑَْﻦ أَِﰊ ﻟَْﻴـﻠَﻰُ ،ﳛَ ِّﺪ ُ َ - ٥٨ﺣﱠﺪﺛَـﻨَﺎ ﻏُْﻨَﺪٌرَ ،ﻋْﻦ ُﺷْﻌﺒَﺔََ ،ﻋِﻦ اْﳊََﻜِﻢ ﺑِْﻦ ﻋُﺘَـ ْﻴـﺒَﺔَ ،ﻗَﺎَلَِ :ﲰْﻌ ُ
ِ ِ
ﻚ". ﺖ ﻗَـْﻠِﱯ َﻋﻠَﻰ ِدﻳﻨِ َ ب ﺛَـﺒِّ ْﺐ اﻟُْﻘﻠُﻮ ِ ِ
"أَﻧﱠﻪُ َﻛﺎَن ﻳُْﺪﻋُﻮ ََØﺬا اﻟﱡﺪَﻋﺎءُ òَ :ﻣَﻘﻠّ َ
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17 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺖ ِﻣَﻦ ﺶَ ،ﻋﻦ َذ ٍرَ ،ﻋﻦ واﺋِِﻞ ﺑِﻦ ﻣﻬﺎﻧَﺔَ ،ﻗَﺎَل :ﻗَﺎَل َﻋﺒُﺪ ا ﱠِ
َ" :kﻣﺎ َرأَﻳْ ُ ْ َ - ٥٩ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ ُﻣَﻌﺎِوﻳَﺔََ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ ْ ّ ْ َ ْ َ َ
ﺴﺎِء .ﻗَﺎﻟُﻮا òَ :أََ∞ َﻋْﺒِﺪ اﻟﱠﺮْﲪَِﻦ َوَﻣﺎ ِ ِ ِ ﺺ اﻟ ِّﺪﻳِﻦ واﻟﱠﺮأِْي أَْﻏﻠَ ِ ِ
ﺐ ﻟﻠ ِّﺮَﺟﺎل َذِوي اْﻷَْﻣِﺮ َﻋﻠَﻰ أَْﻣِﺮﻫْﻢ ﻣَﻦ اﻟﻨّ َ ُ َ َ5ﻗِ ِ
ﲔﺼﺎُن َﻋْﻘﻠَِﻬﺎ؟ ﻗَﺎَلَ" :ﻻ َﲡُﻮُز َﺷَﻬﺎَدةُ اْﻣَﺮأَﺗَ ْ ِ ِ
ﺼَﻼةَ أَﱠَòم َﺣْﻴﻀَﻬﺎ .ﻗَﺎﻟُﻮا :ﻓََﻤﺎ ﻧُـْﻘ َ ﺼﺎُن ِدﻳﻨَِﻬﺎ؟ ﻗَﺎَل :ﺗَـْﺮُﻛَﻬﺎ اﻟ ﱠ ﻧُـْﻘ َ
ﺸَﻬﺎَدةِ َرُﺟٍﻞ َواِﺣٍﺪ". إِﱠﻻ ﺑِ َ
ﲑةَ ،ﻗَﺎَلُ" :ﺳﺌَِﻞ إِﺑْـَﺮاِﻫﻴُﻢ َﻋِﻦ اﻟﱠﺮُﺟِﻞ ﻳَـُﻘﻮُل ﻟِﻠﱠﺮُﺟِﻞ ِ
شَ ،ﻋْﻦ ُﻣﻐ َ ﺴِﻦ ﺑِْﻦ َﻋﻴﱠﺎ ٍَ - ٦٠ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ أَُﺳﺎَﻣﺔََ ،ﻋِﻦ اْﳊَ َ
ﺖ". ﺴﱡﺮِﱐ أَِّﱐ َﺷَﻜْﻜ ُ ﺖ؟ ﻗَﺎَل :اْﳉَﱠﻮا ُ ِ ِ ِ
ب ﻓﻴﻪ ﺑْﺪَﻋﺔٌَ ،وَﻣﺎ ﻳَ ُ أَُﻣْﺆِﻣٌﻦ أَﻧْ َ
ِ ٍ ﺐ ﺑِﻦ اﻟ ﱠ ِ
ﲔﺸِﻬﻴﺪَ ،ﻋْﻦ َﻋﻄَﺎءَ ،ﻋْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ ،ﻗَﺎَلَ» :ﻻ ﻳَـْﺰِﱐ اﻟﱠﺰاِﱐ ﺣ َ َ - ٦١ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ أَُﺳﺎَﻣﺔََ ،ﻋْﻦ َﺣﺒِﻴ ِ ْ
ب اْﳋَْﻤَﺮ َوُﻫَﻮ ُﻣْﺆِﻣٌﻦ«. ِ ِ
ﻳَـْﺰِﱐ َوُﻫَﻮ ُﻣْﺆﻣٌﻦَ ،وَﻻ ﻳَْﺴِﺮُق َوُﻫَﻮ ُﻣْﺆﻣٌﻦَ ،وَﻻ ﻳَْﺸَﺮ ُ
ﺶَ ،ﻋْﻦ ﻋَُﻤﺎَرةَ ﺑِْﻦ ﻋَُﻤ ٍْﲑَ ،ﻋْﻦ أَِﰊ َﻋﱠﻤﺎٍرَ ،ﻋْﻦ ُﺣَﺬﻳْـَﻔﺔَ ،ﻗَﺎَل: َ - ٦٢ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ َﺧﺎﻟٍِﺪ اْﻷَْﲪَُﺮَ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ
ﺼًﲑاُ ،ﰒﱠ ُﳝِْﺴﻲ َﻣﺎ ﻳَـْﻨﻈُُﺮ ﺑِ ُﺼﺒِﺢ ﺑ ِ ِ
ﺸْﻔٍﺮ". "َواﱠ kإِﱠن اﻟﱠﺮُﺟَﻞ ﻟَﻴُ ْ ُ َ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 18
ِ ٍ ِ ِ
ﱯ ﷺ ﻗَﺎَل: ﺴِﻦَ ،ﻋْﻦ أَِﰊ ُﻣﻮَﺳﻰَ ،ﻋِﻦ اﻟﻨﱠِ ِّ ﲔ ﺑُْﻦ َﻋﻠٍّﻲَ ،ﻋْﻦ َزاﺋَﺪةََ ،ﻋْﻦ ﻫَﺸﺎمَ ،ﻋِﻦ اْﳊَ َ ﺴُْ َ - ٨٣ﺣﱠﺪﺛَـﻨَﺎ ُﺣ َ
ﺼﺒِﺢ اﻟﱠﺮُﺟﻞ ُﻣْﺆِﻣﻨًﺎ وُﳝِْﺴﻲ َﻛﺎِﻓﺮا ،وُﳝِْﺴﻲ ُﻣْﺆِﻣﻨًﺎ وﻳُ ْ ِ ِ »ﻳُﻜﻮُن ِﰲ آِﺧِﺮ اﻟﱠﺰﻣﺎِن ِﻓ ٌَ ِ
ﺢﺼﺒ ُ َ ً َ َ ُ ﱳ َﻛﻘﻄَِﻊ اﻟﻠﱠْﻴِﻞ اﻟُْﻤﻈْﻠِﻢ ﻳُ ْ ُ َ َ
َﻛﺎِﻓًﺮا«.
َ - ٨٤ﺣﱠﺪﺛَـﻨَﺎ اﺑُْﻦ ﻋُﻠَﻴﱠﺔََ ،ﻋِﻦ اْﳊَﱠﺠﺎِج ﺑِْﻦ أَِﰊ ﻋُﺜَْﻤﺎَنَ ،ﻋْﻦ َْﳛَﲕ ﺑِْﻦ أَِﰊ َﻛﺜٍِﲑَ ،ﻋْﻦ ِﻫَﻼِل ﺑِْﻦ أَِﰊ َﻣْﻴُﻤﻮﻧَﺔَ،
ﺖ ِﱄ َﺟﺎِرﻳَﺔٌ ﺗَـْﺮَﻋﻰ ﻏَﻨًَﻤﺎ ِﱄ ﻗَـْﺒَﻞ أُُﺣٍﺪ َواْﳉُﱠﻮاﻧِﻴﱠِﺔ، ﺴﻠَِﻤِّﻲ ،ﻗَﺎَلَ :ﻛﺎﻧَ َْﻋْﻦ َﻋﻄَﺎٍءَ ،ﻋْﻦ ُﻣَﻌﺎِوﻳَﺔَ ﺑِْﻦ اْﳊََﻜِﻢ اﻟ ﱡ
ٍ
ﻒ َﻛَﻤﺎ ََْÔﺳُﻔﻮَن ﺸﺎةٍ ِﻣْﻦ ﻏَﻨَِﻤَﻬﺎ ﻗَﺎَلَ :وأَََ 5رُﺟٌﻞ ِﻣْﻦ ﺑَِﲏ آَدَم آَﺳ ُ ﺐ ﺑِ َ ﺐ ﻗَْﺪ َذَﻫ َ
ِ
ت ﻳَـْﻮم َوإَِذا ذﺋْ ٌﻓَﺄَﻃْﻠَْﻌﺘُـَﻬﺎ َذا َ
kأََﻻ أُْﻋﺘُِﻘَﻬﺎ؟ ﻗَﺎَل: ﺖ ò :رﺳﻮَل ا ﱠِ kﷺ ﻓَـَﻌﻈﱠَﻢ َذﻟِ َ ﺖ إَِﱃ رﺳﻮِل ا ﱠِ ِ
ﻚ َﻋﻠَﱠﻲ ﻓَـُﻘْﻠ ُ َ َ ُ ﺻﱠﻜﺔً ،ﻓَﺄَﺗَـْﻴ ُ َ ُ ﺻَﻜْﻜﺘُـَﻬﺎ َ ﻟَﻜِّﲏ َ
.kﻗَﺎَل: ﺖ رﺳﻮُل ا ﱠِ
ﺖ :أَﻧْ َ َ ُ ﺴَﻤﺎِء .ﻗَﺎَلَ» :ﻣْﻦ أََ5؟« ﻗَﺎﻟَ ْ ﺖِ :ﰲ اﻟ ﱠ »اﺋْﺘِِﲏ َِØﺎ« ﻓَـَﻘﺎَل َﳍَﺎ» :أَﻳَْﻦ اﱠَk؟« ﻗَﺎﻟَ ْ
»ﻓَﺄَْﻋﺘِْﻘَﻬﺎ ﻓَِﺈﱠَƒﺎ ُﻣْﺆِﻣﻨَﺔٌ«.
س، َ - ٨٥ﺣﱠﺪﺛَـﻨَﺎ َﻋِﻠﱡﻲ ﺑُْﻦ ِﻫَﺸﺎٍمَ ،ﻋِﻦ اﺑِْﻦ أَِﰊ ﻟَْﻴـﻠَﻰَ ،ﻋِﻦ اﻟِْﻤ ْﻨـَﻬﺎِلَ ،ﻋْﻦ َﺳِﻌﻴِﺪ ﺑِْﻦ ُﺟﺒَ ٍْﲑَ ،ﻋِﻦ اﺑِْﻦ َﻋﺒﱠﺎ ٍ
ِ ِ ِ ِ ِ
ﱯ ﷺ ﻓَـَﻘﺎَل :إﱠن َﻋﻠَﻰ أُّﻣﻲ َرﻗَـﺒَﺔً ُﻣْﺆﻣﻨَﺔًَ ،وﻋْﻨﺪي َرﻗَـﺒَﺔٌ َﺳْﻮَداءُ َوَﻋِﻦ اْﳊََﻜِﻢ ،ﻳَـْﺮﻓَـُﻌﻪُ :أَﱠن َرُﺟًﻼ ،أَﺗَﻰ اﻟﻨﱠِ ﱠ
ﺖ ِØﺎ« ﻗَﺎَل» :أَﺗَْﺸﻬِﺪﻳﻦ أَْن َﻻ إِﻟَﻪ إِﱠﻻ اﱠ ،kوأَِﱐ رﺳﻮُل ا ﱠِ ِ ِ
ﺖ :ﻧَـَﻌْﻢ .ﻗَﺎَل: k؟« ﻗَﺎﻟَ ْ ُ َ ّ َُ َ َ َ أَْﻋَﺠﻤﻴﱠﺔٌ ﻗَﺎَل» :اﺋْ َ
»ﻓَﺄَْﻋﺘِْﻘَﻬﺎ«.
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25 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺴﻴِّ ِ ِِ
ﺐَ ،ﻋْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ ،ﻗَﺎَل :ﻗَﺎَل يَ ،ﻋْﻦ َﺳﻌﻴﺪ ﺑِْﻦ اﻟُْﻤ َ َ - ٨٦ﺣﱠﺪﺛَـﻨَﺎ َﻋْﺒُﺪ اْﻷَْﻋﻠَﻰَ ،ﻋْﻦ َﻣْﻌَﻤٍﺮَ ،ﻋِﻦ اﻟﱡﺰْﻫِﺮ ِّ
ﺼﻴﺒُﻪُ ﺑََﻼءٌَ ،وَﻣﺜَُﻞ اﻟَْﻜﺎﻓِِﺮ kﷺ» :ﻣﺜَﻞ اﻟْﻤْﺆِﻣِﻦ ﻣﺜَﻞ اﻟﱠﺰرِعَ ،ﻻ ﺗَـﺰاُل اﻟ ِﺮﻳﺢ ُﲤِﻴﻠُﻪُ ،وَﻻ ﻳـﺰاُل اﻟْﻤْﺆِﻣﻦ ﻳ ِ رﺳﻮُل ا ﱠِ
َ ََ ُ ُ ُ َ ّ ُ َ ُ ُ َ ُ ْ َُ
ِ
ﺼَﺪ«. َﻣﺜَُﻞ َﺷَﺠَﺮة اْﻷُْرِز َﻻ َْÒﺘَـﱡﺰ َﺣﱠﱴ ﺗُْﺴﺘَْﺤ َ
ﻚَ ،ﻋْﻦ أَﺑِﻴِﻪ َﻛْﻌ ٍ ﺐ ﺑِْﻦ ﻣﺎﻟِ ٍ ِ ِ
ﺐ ﻗَﺎَل: َ - ٨٧ﺣﱠﺪﺛَـﻨَﺎ اﺑُْﻦ ُﳕٍَْﲑَ 5 ،زَﻛِﺮﱠَ ،òﻋْﻦ َﺳْﻌﺪ ﺑِْﻦ إِﺑْـَﺮاﻫﻴَﻢَ ،ﺣﱠﺪﺛَِﲏ اﺑُْﻦ َﻛْﻌ ِ َ
ﺼَﺮﻋَُﻬﺎ َﻣﱠﺮةً َوﺗَـْﻌِﺪُﳍَﺎ أُْﺧَﺮى َﺣﱠﱴ ِ ِِ ِ ِ
ﺢ ﺗَ ْﻗَﺎَل َرُﺳﻮُل اﱠ kﷺَ» :ﻣﺜَُﻞ اﻟُْﻤْﺆﻣِﻦ َﻛَﻤﺜَِﻞ اْﳋَﺎَﻣﺔ ﻣَﻦ اﻟﱠﺰْرِع ﺗُﻔﻴﺌُـَﻬﺎ اﻟ ِّﺮﻳ ُ
ﺻِﻠَﻬﺎَ ،ﻻ ﻳُِﻔﻴﺌُـَﻬﺎ َﺷْﻲءٌ َﺣﱠﱴ ﻳَُﻜﻮَن ا ِْﳒَﻌﺎﻓُـَﻬﺎ َﻣﱠﺮةً َواِﺣَﺪةً«. ِ ِ ِ
َÒﻴَﺞَ ،وَﻣﺜَُﻞ اﻟَْﻜﺎﻓِﺮ َﻛَﻤﺜَِﻞ اْﻷَْرَزة اﻟُْﻤَﺠﱠﺬﺑَﺔ َﻋﻠَﻰ أَ ْ
ِ
ﻚَ ،ﻋْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ ،ﻗَﺎَل: - ٨٨ﺣﱠﺪﺛَـﻨَﺎ وِﻛﻴﻊِ ،ﻋﻦ ِﻋﻤﺮاَن ﺑِْﻦ ﺣَﺪﻳٍْﺮَ ،ﻋﻦ َْﳛﲕ ﺑِْﻦ ﺳِﻌﻴٍﺪَ ،ﻋﻦ ﺑِﺸِﲑ ﺑِْﻦ َِƒﻴ ٍ
َْ َ ْ َ ُ َ َ ُ ْ َْ
ﺸْﻌﺜَﺎِء
ﺖ òَ :أََ∞ اﻟ ﱠ ﺢ َوﺗُِﻘﻴُﻤَﻬﺎ َﻣﱠﺮةً أُْﺧَﺮى ،ﻗَﺎَل :ﻗُـْﻠ ُ ِ ِِ
ﻀﻌﻴﻒ َﻛَﻤﺜَِﻞ اْﳋَﺎَﻣﺔ ﻣَﻦ اﻟﱠﺰْرِعُ ،ﲤﻴﻠَُﻬﺎ اﻟ ِّﺮﻳ ُ
"ﻣﺜَﻞ اﻟْﻤْﺆِﻣِﻦ اﻟ ﱠ ِ ِ
َ ُ ُ
ﺢ ". ِ
ﻚَ ،وَﻻ ﺗُـَﻘﻠّﺒُـَﻬﺎ اﻟ ِّﺮﻳ ُ ﲔ ِﰲ ِﻇ ِﻠَّﻬﺎ َذﻟِ َ ي؟ ﻗَﺎَلِ :ﻣﺜْﻞ اﻟﻨﱠْﺨﻠَِﺔ ﺗُـْﺆِﰐ أُُﻛﻠََﻬﺎ ُﻛﻞﱠ ِﺣ ٍ ﻓَﺎﻟُْﻤْﺆِﻣُﻦ اﻟَْﻘِﻮ ﱡ
ُ
kﺑِْﻦ َﻋْﻤٍﺮو ،ﻗَﺎَلَ» :ﻣﺜَُﻞ - ٨٩ﺣﱠﺪﺛَـﻨَﺎ ﻏُْﻨَﺪرَ ،ﻋﻦ ُﺷﻌﺒﺔََ ،ﻋﻦ ﻳـﻌﻠَﻰَ ،ﻋﻦ َﻋﻄَﺎٍءَ ،ﻋﻦ أَﺑِﻴِﻪَ ،ﻋﻦ َﻋﺒِﺪ ا ﱠِ
ْ ْ ْ ْ ٌ ْ َْ ْ َ ْ َ
ﻀُﻊ ﻃَﻴِّﺒًﺎ«. اﻟُْﻤْﺆِﻣُﻦ َﻣﺜَُﻞ اﻟﻨﱠْﺨﻠَِﺔُْÛَ ،ﻛُﻞ ﻃَﻴِّﺒًﺎ َوﺗَ َ
َ ،kﻋﻦ أَِﰊ ﺑـﺮَدةََ ،ﻋﻦ أَِﰊ ﻣﻮﺳﻰ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ ِ ِ ِ ِ
k َُ ْ ُ َ ﺲَ ،ﻋْﻦ ﺑُـَﺮﻳَْﺪةَ ﺑِْﻦ َﻋْﺒﺪ ا ﱠ ْ ُ ْ ﱪَ 5اﺑُْﻦ إْدرﻳ َ - ٩٠أَْﺧ ََ
ﻀﺎ«. ﺸﱡﺪ ﺑَـْﻌ ُ
ﻀﻪُ ﺑَـْﻌ ً ﷺ» :اﻟُْﻤْﺆِﻣُﻦ ﻟِْﻠُﻤْﺆِﻣِﻦ َﻛﺎﻟْﺒُـ ْﻨـﻴَﺎِن ،ﻳَ ُ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 26
ﺶَ ،ﻋْﻦ أَِﰊ َﻋﱠﻤﺎٍرَ ،ﻋْﻦ َﻋْﻤِﺮو ﺑِْﻦ ُﺷَﺮْﺣﺒِﻴَﻞ ،ﻗَﺎَل :ﻗَﺎَل َرُﺳﻮُل َ - ٩١ﺣﱠﺪﺛَـﻨَﺎ َوِﻛﻴٌﻊَ ،ﻋْﻦ ُﺳْﻔﻴَﺎَنَ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ
ﺸﺎِﺷِﻪ«. kﷺ» :إِﱠن َﻋﱠﻤﺎًرا َﻣﻠِﻲءٌ إِﳝَﺎً 5إَِﱃ ُﻣ َ ا ﱠِ
ﺶَ ،ﻋْﻦ أَِﰊ إِْﺳَﺤﺎَقَ ،ﻋْﻦ َﻫﺎﻧِِﺊ ﺑِْﻦ َﻫﺎﻧٍِﺊ ،ﻗَﺎَلُ :ﻛﻨﱠﺎ ُﺟﻠُﻮًﺳﺎ ِﻋْﻨَﺪ ﱪََ 5ﻋﺜﱠﺎُم ﺑُْﻦ َﻋِﻠٍّﻲَ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ - ٩٢أَْﺧ ََ
kﷺ ﻳَـُﻘﻮُل» :إِﱠن َﻋﱠﻤﺎًرا ﺖ رﺳﻮَل ا ﱠِ ﺐ اﻟْﻤﻄَﻴﱠ ِ ِ َﻋِﻠٍّﻲ َﻋﻠَْﻴِﻪ اﻟ ﱠ
ﺐ َﲰْﻌ ُ َ ُ ﺴَﻼُم ﻓََﺪَﺧَﻞ َﻋﱠﻤﺎٌر ﻓَـَﻘﺎَلَ :ﻣْﺮَﺣﺒًﺎ ِ∞ﻟﻄﱠﻴِّ ِ ُ
ﺸﺎِﺷِﻪ«. َﻣﻠِﻲءٌ إِﳝَﺎً 5إَِﱃ ُﻣ َ
ﺲ ِﱠ ِ
ﺴَﻦ ،ﻳَـُﻘﻮُل» :إن اْﻹﳝَﺎَن ﻟَْﻴ َ ﺖ اْﳊَ ََ - ٩٣ﺣﱠﺪﺛَـﻨَﺎ َﻋﱠﻔﺎُنَ 5 ،ﺟْﻌَﻔُﺮ ﺑُْﻦ ُﺳﻠَْﻴَﻤﺎَنَ 5 ،زَﻛِﺮﱠ ،òﻗَﺎَلَِ :ﲰْﻌ ُ
ﺻﱠﺪﻗَﻪُ اﻟَْﻌَﻤُﻞ«. ﺐ َو َ ِ∞ﻟﺘﱠَﺤ ِﻠّﻲ َوَﻻ ِ∞ﻟﺘﱠَﻤِّﲏ ،إِﱠﳕَﺎ ا ِْﻹﳝَﺎُن َﻣﺎ َوﻗَـَﺮ ِﰲ اﻟَْﻘْﻠ ِ
س ،أَﻧﱠﻪُ ﻗَﺎَلﱪَ 5اﺑُْﻦ ُﻣْﺴِﻬٍﺮَ ،ﻋْﻦ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ إِﺑْـَﺮاِﻫﻴَﻢ ﺑِْﻦ اﻟُْﻤَﻬﺎِﺟِﺮَ ،ﻋْﻦ ُﳎَﺎِﻫٍﺪَ ،ﻋِﻦ اﺑِْﻦ َﻋﺒﱠﺎ ٍ - ٩٤أَْﺧ ََ
ع اﱠِ ُkﻣْﻨﻪُ ﻧُﻮَر ا ِْﻹﳝَﺎِن ،ﻓَِﺈْن َﺷﺎَء َرﱠدﻩُ، ِ ِ
ﻟِِﻐْﻠَﻤﺎﻧِِﻪَ» :ﻣْﻦ أََراَد ﻣْﻨُﻜُﻢ اﻟْﺒَﺎَءةَ َزﱠوْﺟﻨَﺎﻩَُ ،ﻻ ﻳَـْﺰِﱐ ﻣْﻨُﻜْﻢ َزاٍن إِﱠﻻ ﻧَـَﺰ َ
َوإِْن َﺷﺎَء أَْن َﳝْﻨَـُﻌﻪُ َﻣﻨَـَﻌﻪُ«.
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27 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
سَ ،ﻋْﻦ أَﺑِﻴِﻪ ،ﻗَﺎَلَ :ﻋَﺠﺒًﺎ ِِﻹْﺧَﻮاﻧِﻨَﺎ ِﻣْﻦ أَْﻫِﻞﺼﺔَُ ،ﻋْﻦ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ َﻣْﻌَﻤٍﺮَ ،ﻋِﻦ اﺑِْﻦ ﻃَﺎُو ٍ ﱪَ 5ﻗَﺒِﻴ َ
- ٩٥أَْﺧ ََ
ﺴﱠﻤْﻮَن اْﳊَﱠﺠﺎَج ُﻣْﺆِﻣﻨًﺎ! ِ ِ
اﻟْﻌَﺮاق ﻳُ َ
- ٩٦ﺣﱠﺪﺛَـﻨَﺎ وِﻛﻴﻊَ ،ﻋﻦ ﺳْﻔﻴﺎَنَ ،ﻋﻦ ﻣْﻨﺼﻮٍرَ ،ﻋﻦ إِﺑـﺮاِﻫﻴﻢ :أَﻧﱠﻪ َﻛﺎَن إَِذا ذُِﻛﺮ اْﳊﱠﺠﺎج ﻗَﺎَل} :أََﻻ ﻟَﻌﻨَﺔُ ا ﱠِ
k ْ َ َ ُ ْ َْ َ ُ َْ ُ َ َ ٌ ْ َُ
ِ
ﲔ{]ﻫﻮد.[١٨ : َﻋﻠَﻰ اﻟﻈﱠﺎﻟِﻤ َ
ت َﻛﺎِﻓٌﺮﺸْﻌِ ِﱯ ،ﻗَﺎَل» :أَْﺷَﻬُﺪ أَﻧﱠﻪُ ﻣْﺆِﻣﻦ ِ∞ﻟﻄﱠﺎﻏُﻮ ِ َ - ٩٧ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ ﺑَْﻜِﺮ ﺑُْﻦ َﻋﻴﱠﺎ ٍ
ُ ٌ شَ ،ﻋِﻦ اْﻷَْﺟﻠَِﺢَ ،ﻋِﻦ اﻟ ﱠ ّ
،kﻳَـْﻌِﲏ اْﳊَﱠﺠﺎَج«. ِ∞ ﱠِ
ﻚ ِﰲ أَْﻣِﺮ اْﳊَﱠﺠﺎِج َﳊَﺎﻩُ ﺸﱡ ﺼﻮٍرَ ،ﻋْﻦ إِﺑْـَﺮاِﻫﻴَﻢ ﻗَﺎَلَ» :ﻛَﻔﻰ ِﲟَْﻦ ﻳَ ُ ِ
َ - ٩٨ﺣﱠﺪﺛَـﻨَﺎ َوﻛﻴٌﻊَ ،ﻋْﻦ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ َﻣْﻨ ُ
اﱠ.«ُk
ﻒ ﻟَﻨَﺎ اﻟﺘﱠـْﻘَﻮى ﻓَـَﻘﺎَل:
ﺻ ْ ﺐِ : ﺻٍﻢ ،ﻗَﺎَل :ﻗُـْﻠﻨَﺎ ﻟِﻄَْﻠِﻖ ﺑِْﻦ َﺣﺒِﻴ ٍ
- ٩٩أَْﺧَﱪََْ 5ﳛﲕ ﺑْﻦ آَدمَ ،ﻋﻦ ﺳْﻔﻴﺎَنَ ،ﻋﻦ َﻋﺎ ِ
ْ َ َ ُ َ ْ َُ
َ ،kﳐَﺎﻓَﺔَ ا ﱠِﺼﻴِﺔ ا ﱠِ
ِ ِ ِ ِ ِ ِ ِ
َ kﻋﻠَﻰ »اﻟﺘﱠـْﻘَﻮى َﻋَﻤٌﻞ ﺑِﻄَﺎَﻋﺔ اﱠَ ،kرَﺟﺎَء َرْﲪَﺔ اﱠَ ،kﻋﻠَﻰ ﻧُﻮٍر ﻣَﻦ اﱠَ ،kواﻟﺘﱠـْﻘَﻮى ﺗَـْﺮُك َﻣْﻌ َ
.«k ﻧُﻮٍر ِﻣﻦ ا ﱠِ
َ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 28
ب ﺶَ ،ﻋْﻦ ُﺳﻠَْﻴَﻤﺎَن ﺑِْﻦ َﻣْﻴﺴﺮةََ ،واﻟُْﻤِﻐﲑةُ ﺑُْﻦ ِﺷْﺒٍﻞَ ،ﻋْﻦ ﻃَﺎِرِق ﺑِْﻦ ِﺷَﻬﺎ ٍ ِ
َ - ١٠٩ﺣﱠﺪﺛَـﻨَﺎ َوﻛﻴٌﻊ 5 ،اْﻷَْﻋَﻤ ُ
َ ََ
ب َِْ±رﺑٍَﻊ َﺧ ٌْ
ﲑ ﻀِﺮ ُ ﺲ َﻛَﻤﺜَِﻞ ِﺳَﻬﺎِم اﻟْﻐَﻨِﻴَﻤِﺔ ،ﻓََﻤْﻦ ﻳَ ْ ت اْﳋَْﻤ ِ ﺼﻠَﻮا ِ ِ
اْﻷَْﲪَﺴِّﻲَ ،ﻋْﻦ ُﺳﻠَْﻴَﻤﺎَن ،ﻗَﺎَل" :إﱠن َﻣﺜََﻞ اﻟ ﱠ َ
ِ
ﲔﺴْﻬَﻤ ْ ِ ﻀِﺮ ُ ِ ِ
ب ﻓﻴَﻬﺎ ﺑ َ ﲔَ ،وَﻣْﻦ ﻳَ ْ ﺴْﻬَﻤ ْ ِ ﻀِﺮ ُ ِ ِ
ب ﻓﻴَﻬﺎ ﺑ َ ﲑ ِﳑﱠْﻦ ﻳَ ْ ٍ ﻀِﺮ ِ
ب ﻓﻴَﻬﺎ ﺑِﺜََﻼﺛَﺔ َﺧ ٌْ
ٍ
ب ﻓ ْﻴـَﻬﺎ ﺑِﺜََﻼﺛَﺔَ ،وَﻣْﻦ ﻳَ ْ ُ
ﻀِﺮ ِ
ﳑﱠْﻦ ﻳَ ْ ُ
ِ
ب ِﻓﻴَﻬﺎ ﺑَِﻮاِﺣٍﺪَ ،وَﻣﺎ َْﳚَﻌُﻞ اﱠَ ُkﻣْﻦ ﻟَﻪُ َﺳْﻬٌﻢ ِﰲ ا ِْﻹْﺳَﻼِم َﻛَﻤْﻦ َﻻ َﺳْﻬَﻢ ﻟَﻪُ". ﻀِﺮ ُ ﲑ ِﳑﱠْﻦ ﻳَ ْ
َﺧ ٌْ
kﷺ» :أَْوﺛَُﻖ ﺚَ ،ﻋﻦ َﻋﻤِﺮو ﺑِﻦ ﻣﱠﺮةََ ،ﻋِﻦ اﻟْﱪاِء ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ ﻀْﻴٍﻞَ ،ﻋﻦ ﻟَْﻴ ٍ
َُ ََ ْ ْ ْ ُ ْ ﱪَ 5اﺑُْﻦ ﻓُ َ - ١١٠أَْﺧ ََ
،kواﻟْﺒـْﻐﺾ ِﰲ ا ﱠِ ِ ﻋَُﺮى ا ِْﻹْﺳَﻼِم اْﳊَ ﱡ
.«k ﺐ ِﰲ ا ﱠ َ ُ ُ
ﺐ ِﰲ ﻚ ﺑِْﻦ ِﻣْﻐَﻮٍلَ ،ﻋْﻦ ُزﺑَـْﻴٍﺪَ ،ﻋْﻦ ُﳎَﺎِﻫٍﺪ ،ﻗَﺎَل» :أَْوﺛَُﻖ ﻋَُﺮى ا ِْﻹﳝَﺎِن اْﳊَ ﱡ - ١١١ﺣﱠﺪﺛَـﻨَﺎ اﺑْﻦ ُﳕٍَْﲑَ ،ﻋﻦ ﻣﺎﻟِ ِ
ْ َ ُ َ
،kواﻟْﺒـْﻐﺾ ِﰲ ا ﱠِ ِ
.«k اﱠ َ ُ ُ
ِ ِ ٍ
ي ،ﻗَﺎَل" :أَﱠوُل َ - ١١٢ﺣﱠﺪﺛَـﻨَﺎ ﻳَِﺰﻳُﺪ ﺑُْﻦ َﻫﺎُروَنَ 5 ،داُوُد ﺑُْﻦ أَِﰊ ﻫْﻨﺪَ ،ﻋْﻦ ُزَراَرةَ ﺑِْﻦ أَوَﰱَ ،ﻋْﻦ َﲤﻴٍﻢ اﻟﱠﺪاِر ِّ
ﺖ ﺼَﻼةُ اﻟْﻤْﻜﺘُﻮﺑﺔُ ،ﻓَِﺈْن أََﲤﱠَﻬﺎ وإِﱠﻻ ِﻗﻴﻞ :اﻧْﻈُﺮوا َﻫﻞ ﻟَﻪُ ِﻣﻦ ﺗَﻄَﱠﻮٍع؟ ﻓَﺄُْﻛِﻤﻠَ ِ ﺐ ﺑِِﻪ اﻟَْﻌْﺒُﺪ ﻳَـْﻮَم اﻟِْﻘﻴَﺎَﻣِﺔ اﻟ ﱠ
َ ُ ْ ْ َ َ َ َﻣﺎ ُﳛَﺎَﺳ ُ
ف ﺑِِﻪ ِﰲ اﻟﻨﱠﺎِر". ع أُِﺧَﺬ ﺑِﻄََﺮﻓَـْﻴِﻪ ﻓَـُﻘِﺬ َ ﻀﺔُ ِﻣْﻦ ﺗَﻄَﱡﻮِﻋِﻪ ،ﻓَِﺈْن َﱂْ ﺗَْﻜُﻤِﻞ اﻟَْﻔِﺮﻳ َ
ﻀﺔُ َوَﱂْ ﻳَُﻜْﻦ ﻟَﻪُ ﺗَﻄَﱠﻮ ٌ اﻟَْﻔِﺮﻳ َ
ﺚ ﻳَِﺰﻳَﺪ إِﱠﻻ أَﻧﱠﻪُ َﱂْ ﻳَْﺬُﻛْﺮ» :ﻳـُْﺆَﺧُﺬ ﺑِﻄََﺮﻓَـْﻴِﻪ - ١١٣أَْﺧَﱪَُ 5ﻫَﺸْﻴﻢ ،أَ 5داوُدَ ،ﻋﻦ ُزرارةََ ،ﻋﻦ َﲤِﻴٍﻢِ ،ﲟِﺜِْﻞ ﺣِﺪﻳ ِ
َ ْ ََ ْ ُ ٌ َ
ف ﺑِِﻪ ِﰲ اﻟﻨﱠﺎِر«. ﻓَـﻴَـْﻘِﺬ ُ
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31 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
kﷺ ﻟَِﻘَﻲ َﻋْﻮ ُ ﺸٍﺮَ ،ﻋﻦ ُﳏَﱠﻤٍﺪ ﺻﺎﻟٍِﺢ اْﻷَﻧْﺼﺎِر ِي :أَﱠن رﺳﻮَل ا ﱠِ
ف َ ّ َُ َ َ - ١١٤ﺣﱠﺪﺛَـﻨَﺎ ﻳَِﺰﻳُﺪ ﺑُْﻦ َﻫﺎُروَن ،أ 5أَﺑُﻮ َﻣْﻌ َ ْ
ﺖ ﻣْﺆِﻣﻨًﺎ ﺣ̃ﻘﺎ .ﻓَـَﻘﺎَل رﺳﻮُل ا ﱠِ ف ﺑْﻦ ﻣﺎﻟِ ٍ ﺑْﻦ ﻣﺎﻟِ ٍ
kﷺ: َُ ﺻﺒَْﺤ ُ ُ َ ﻚ؟« ﻗَﺎَل :أَ ْ ﺖ ََ òﻋْﻮ َ َ َ ﺻﺒَْﺤ َ ﻒ أَ ْﻚ ﻓَـَﻘﺎَلَ» :ﻛْﻴ َ َُ
تﺖ ﻧَـْﻔِﺴﻲ َﻋِﻦ اﻟﱡﺪﻧْـﻴَﺎ ،ﻓَﺄَْﺳَﻬْﺮ ُ ،kأَﻃْﻠَْﻘ ُ ﻚ؟« ﻗَﺎَل ò :رﺳﻮُل ا ﱠِ »إِﱠن ﻟُِﻜِّﻞ ﻗَـْﻮٍل َﺣِﻘﻴَﻘﺔٌ ،ﻓََﻤﺎ َﺣِﻘﻴَﻘﺔُ َذﻟِ َ
َ َُ
ش َرِﰊَ ،وَﻛﺄَِّﱐ أَﻧْﻈُُﺮ إَِﱃ أَْﻫِﻞ اْﳉَﻨﱠِﺔ ﻳَـﺘَـَﺰاَوُروَن ِﻓﻴَﻬﺎَ ،وَﻛﺄَِّﱐ أَﻧْﻈُُﺮ ت َﻫَﻮاِﺟِﺮيَ ،وَﻛﺄَِّﱐ أَﻧْﻈُُﺮ إَِﱃ َﻋْﺮ ِ ﻟَْﻴﻠِﻲَ ،وأَﻇَْﻤﺄْ ُ
ﺖ« أَْو »ﻟَِﻘْﻨ َ ﻀﺎﻏَﻮَن ِﻓﻴﻬﺎ .ﻓَـَﻘﺎَل رﺳﻮُل ا ﱠِ
ﺖ ﻓَﺎﻟَْﺰْم«. kﷺَ» :ﻋَﺮﻓْ َ َُ إَِﱃ أَْﻫِﻞ اﻟﻨﱠﺎِر ﻳَـﺘَ َ ْ َ
ﻚ ﺑﻦ ِﻣْﻐﻮٍلَ ،ﻋﻦ ُزﺑـﻴٍﺪ ،ﻗَﺎَل :ﻗَﺎَل رﺳﻮُل ا ﱠِ ِ
ﺖ َò ﺻﺒَْﺤ َ ﻒ أَ ْ kﷺَ» :ﻛْﻴ َ َُ ْ َْ َ - ١١٥ﺣﱠﺪﺛَـﻨَﺎ اﺑُْﻦ ُﳕٍَْﲑَ 5 ،ﻣﺎﻟ ُ ْ ُ َ
ﺖ ﻧَـْﻔِﺴﻲ ِ ِ ﻚ؟« ﻗَﺎَل :أَﺻﺒﺤ ُ ِ ث ﺑْﻦ ﻣﺎﻟِ ٍ
ﺖ ﻗَْﺪ َﻋَﺰﻓَ ْ ﺻﺒَْﺤ ُ ﺖ ُﻣْﺆﻣﻨًﺎ .ﻗَﺎَل» :إِﱠن ﻟُﻜِّﻞ َﺣٍّﻖ َﺣﻘﻴَﻘﺔً« ﻗَﺎَل :أَ ْ َْ ْ َﺣﺎِر َ َ َ
بَ ،وﻟََﻜﺄَِّﱐ أَﻧْﻈُُﺮ ش َرِّﰊ ﻗَْﺪ أُﺑِْﺮَز ﻟِْﻠِﺤﺴﺎ ِ ت ََƒﺎِريَ ،وﻟََﻜﺄَﱠﳕَﺎ أَﻧْﻈُُﺮ إَِﱃ َﻋْﺮ ِ ت ﻟَْﻴﻠِﻲَ ،وأَﻇَْﻤﺄْ ُ َﻋِﻦ اﻟﱡﺪﻧْـﻴَﺎ ،ﻓَﺄَْﺳَﻬْﺮ ُ
َ
إَِﱃ أَْﻫِﻞ اْﳉَﻨﱠِﺔ ﻳَـﺘَـَﺰاَوُروَن ِﰲ اْﳉَﻨﱠِﺔَ ،وﻟََﻜﺄَِّﱐ أَْﲰَُﻊ ﻋَُﻮاَء أَْﻫِﻞ اﻟﻨﱠﺎِر .ﻗَﺎَل :ﻓَـَﻘﺎَل ﻟَﻪَُ» :ﻋْﺒٌﺪ ﻧَـﱠﻮَر اﱠ ُkا ِْﻹﳝَﺎَن ِﰲ
ﺖ ﻓَﺎﻟَْﺰْم«. ﻗَـْﻠﺒِِﻪ« أَْو »َﻋَﺮﻓْ َ
kﺑُْﻦ َرَواَﺣﺔَ َُْÔﺧُﺬ ﺑِﻴَِﺪ - ١١٦ﺣﱠﺪﺛَـﻨَﺎ أَﺑﻮ أُﺳﺎﻣﺔََ ،ﻋﻦ ﻣﻮﺳﻰ ﺑِﻦ ﻣﺴِﻠٍﻢ 5 ،اﺑﻦ ﺳﺎﺑٍِﻂ ،ﻗَﺎَلَ :ﻛﺎَن َﻋﺒُﺪ ا ﱠِ
ْ ُْ َ ُ ََ ْ ُ َ ْ ُْ َ
ِ ِ ِ
ﺻَﺤﺎﺑِﻪ ﻓَـﻴَـُﻘﻮُل» :ﺗَـَﻌﺎﻟَْﻮا ﻓَـْﻠﻨُـْﺆﻣُﻦ َﺳﺎَﻋﺔً ،ﺗَـَﻌﺎﻟَْﻮا ﻓَـْﻠﻨَْﺬُﻛُﺮ اﱠَ َkوﻟْﺘَـْﺰَداُدوا إِﳝَﺎً ،5ﺗَـَﻌﺎﻟَْﻮا ﻧَْﺬُﻛُﺮ اﱠَk اﻟﻨﱠـْﻔِﺮ ﻣْﻦ أَ ْ
ﺑِﻄَﺎَﻋﺘِِﻪ ،ﻟََﻌﻠﱠﻪُ ﻳُْﺬُﻛُﺮَِ 5ﲟَْﻐِﻔَﺮﺗِِﻪ«.
ﺐَ ،ﻋﻦ أَِﰊ ﺻﺎِدٍقَ ،ﻋﻦ َﻋِﻠ ٍﻲ ر ِ
ﺿَﻲ اﱠَ ُkﻋْﻨﻪُ ﻗَﺎَل: ْ ّ َ َ َ - ١١٧ﺣﱠﺪﺛَـﻨَﺎ ﻳَِﺰﻳُﺪ ﺑُْﻦ َﻫﺎُروَن 5 ،اﻟَْﻌﱠﻮاُم ﺑُْﻦ َﺣْﻮَﺷ ٍ ْ
ﺻﻠﱠﻰ، ِ
ﺻَﻼةٌ إِﱠﻻ ِﰲ ا ِْﻹﳝَﺎن ،ﻓََﻤْﻦ آَﻣَﻦ َ ﺼَﻼةَُ ،واْﳉََﻤﺎَﻋﺔُ ،ﻓََﻼ ﺗُـْﻘﺒَُﻞ َ ث أََ√ِﰲ :ا ِْﻹﳝَﺎُنَ ،واﻟ ﱠ "إِﱠن ﻟ ِْﻺﳝَﺎَن ﺛََﻼ ُ
ﺻﻠﱠﻰ َﺟﺎَﻣَﻊَ ،وَﻣْﻦ ﻓَﺎَرَق اْﳉََﻤﺎَﻋﺔَ ﻗَـْﻴَﺪ ِﺷ ٍْﱪ َﺧﻠََﻊ َرﻗَـﺒَﺔَ ا ِْﻹْﺳَﻼِم َﻋْﻦ ﻋُﻨُِﻘِﻪ". َوَﻣْﻦ َ
ﺴﺎَن ﺑِْﻦ َﻋِﻄﻴﱠﺔََ ،ﻋْﻦ أَِﰊ أَُﻣﺎَﻣﺔَ ،ﻗَﺎَل :ﻗَﺎَل فَ ،ﻋْﻦ َﺣ ﱠ - ١١٨ﺣﱠﺪﺛَـﻨَﺎ ﻳِﺰﻳُﺪ ﺑﻦ ﻫﺎروَنُ 5 ،ﳏَﱠﻤُﺪ ﺑﻦ ﻣﻄَ ِﺮ ٍ
ُْ ُ ّ َ َ ُْ َ ُ
kﷺ» :اْﳊَﻴَﺎءُ َواﻟِْﻌﱡﻲ ُﺷْﻌﺒَـﺘَﺎِن ِﻣَﻦ ا ِْﻹﳝَﺎِن«. رﺳﻮُل ا ﱠِ
َُ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 32
بَ ،ﻋِﻦ اﺑِْﻦ ﺑُـَﺮﻳَْﺪةَ ،ﻗَﺎَلَ :وَرْدَ 5اﻟَْﻤِﺪﻳﻨَﺔَ ﺐَ ،ﻋْﻦ ُﳏَﺎِر ٍ ﺴﺎﺋِ ِﻀْﻴٍﻞَ ،ﻋْﻦ َﻋﻄَﺎِء ﺑِْﻦ اﻟ ﱠ َ - ١١٩ﺣﱠﺪﺛَـﻨَﺎ اﺑُْﻦ ﻓُ َ
ض ،ﻓَـﻨَـْﻠَﻘﻰ ﻗَـْﻮًﻣﺎ ﻳَـْﺰﻋُُﻤﻮَن أَْن َﻻ ﻗََﺪَر، kﺑَْﻦ ﻋَُﻤَﺮ ﻓَـُﻘْﻠﻨَﺎ òَ :أََ∞ َﻋْﺒِﺪ اﻟﱠﺮْﲪَِﻦ إِﱠُ 5ﳕِْﻌَﻦ ِﰲ اْﻷَْر ِ ﻓَﺄَﺗَـﻴـﻨَﺎ َﻋﺒَﺪ ا ﱠِ
ْ ْ
ت أَِّﱐ ﺐَ ،ﺣﱠﱴ َوِدْد ُ ِ ﻓَـَﻘﺎَلِ :ﻣﻦ اﻟْﻤﺴِﻠِﻤﲔ ِﳑﱠﻦ ﻳﺼ ِﻠّﻲ ﻟِْﻠِﻘﺒـﻠَِﺔ؟ ﻓَـَﻘﺎَل :ﻧَـﻌﻢِ ،ﳑﱠﻦ ﻳ ِ ِ ِ ِ
ﺼﻠّﻲ ﻟْﻠﻘ ْﺒـﻠَﺔ .ﻗَﺎَل :ﻓَـﻐَﻀ َ َْ ْ ُ َ ْ َ ُْ َ َُْ
kﺑَْﻦ ﻋَُﻤَﺮ ِﻣ ْﻨـُﻬْﻢ ﺑَِﺮيءٌَ ،وأَﱠُْƒﻢ ِﻣْﻨﻪُ ﺑَـَﺮاءٌُ ،ﰒﱠ ﻚ ﻓَﺄَْﺧِﱪﻫﻢ أَﱠن َﻋﺒَﺪ ا ﱠِ
ْ ُْ ْ ﺖ أُوﻟَﺌِ َ َﱂْ أَُﻛْﻦ َﺳﺄَﻟْﺘُﻪُُ ،ﰒﱠ ﻗَﺎَل :إَِذا ﻟَِﻘﻴ َ
kﷺ ،ﻓَﺄَﺗَﻰ َرُﺟٌﻞ َﺟﻴُِّﺪ kﷺ؟ ﻓَـَﻘﺎَل :أَﺟﻞ ﻗَﺎَلُ :ﻛﻨﱠﺎ ِﻋْﻨَﺪ رﺳﻮِل ا ﱠِ ﻚ َﻋﻦ رﺳﻮِل ا ﱠِ ﻗَﺎَل :إِْن ِﺷْﺌ َ
َُ َْ ﺖ َﺣﱠﺪﺛْـﺘُ َ ْ َ ُ
kﷺ» :ﺗُِﻘﻴُﻢ اﻟ ﱠ kﻣﺎ ا ِْﻹﺳَﻼم؟ ﻗَﺎَل رﺳﻮُل ا ﱠِ ِ ِ اﻟﺜِّﻴَﺎ ِ ِ
ﺼَﻼةَ، َُ ﺴُﻦ اﻟَْﻮْﺟﻪ ﻓَـَﻘﺎَلَ òَ :رُﺳﻮَل ا ﱠ َ ْ ُ ﺐ اﻟ ِّﺮﻳِﺢَ ،ﺣ َ ب ،ﻃَﻴّ ُ
ﺖ ُﰒﱠ ﻗَﺎَل ò :رﺳﻮَل ا ﱠِ ِ ِ ِ
َ kﻣﺎ َ َُ ﺻَﺪﻗْ َﺖَ ،وﺗَـْﻐﺘَﺴُﻞ ﻣَﻦ اْﳉَﻨَﺎﺑَﺔ« ﻗَﺎَلَ : ﻀﺎَنَ ،وَﲢُﱡﺞ اﻟْﺒَـْﻴ َ ﺼﻮُم َرَﻣ َ َوﺗُـْﺆِﰐ اﻟﱠﺰَﻛﺎةََ ،وﺗَ ُ
ﲔَ ،وِ∞ﻟَْﻘَﺪِر َﺧ ِْﲑِﻩ بَ ،واﻟﻨﱠﺒِﻴِّ َ َ ،kواﻟْﻴَـْﻮِم اْﻵِﺧِﺮَ ،واﻟَْﻤَﻼﺋَِﻜِﺔَ ،واﻟِْﻜﺘَﺎ ِ
kﷺ» :ﺗُـْﺆِﻣﻦ ِ∞ ﱠِ
ُ
ا ِْﻹﳝَﺎُن؟ ﻓَـَﻘﺎَل رﺳﻮُل ا ﱠِ
َُ
kﷺَ» :ﻋﻠَﱠﻲ ِ∞ﻟﱠﺮُﺟِﻞ« ﻗَﺎَل :ﻓَـُﻘْﻤﻨَﺎ ف ﻓَـَﻘﺎَل رﺳﻮُل ا ﱠِ ِ ِ ِ
َُ ﺼَﺮ َ ﺖُ .ﰒﱠ اﻧْ َ ﺻَﺪﻗْ ََوَﺷ ِّﺮﻩَ ،وُﺣْﻠِﻮﻩ َوُﻣ ِّﺮﻩ« .ﻗَﺎَلَ :
ﺴَﻼُمَ ،ﺟﺎَءُﻛْﻢ ﻳُـَﻌﻠُِّﻤُﻜْﻢ أَْﻣَﺮ ﱯ ﷺَ» :ﻫَﺬا ِﺟ ِْﱪﻳُﻞ َﻋﻠَْﻴِﻪ اﻟ ﱠ َِْ±ﲨَِﻌﻨَﺎ ﻓَﻄَﻠَْﺒـﻨَﺎﻩُ ،ﻓَـﻠَْﻢ ﻧَـْﻘِﺪْر َﻋﻠَْﻴِﻪ ،ﻓَـَﻘﺎَل اﻟﻨﱠِ ﱡ
ِدﻳﻨُِﻜْﻢ«.
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33 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ِ ِِ ِ
ي،يَ ،ﻋْﻦ ُﺣْﺠِﺮ ﺑِْﻦ َﻋﺪ ٍّ يَ ،ﻋْﻦ ُﺳْﻔﻴَﺎَنَ ،ﻋْﻦ أَِﰊ إِْﺳَﺤﺎَقَ ،ﻋْﻦ أَِﰊ ﻟَْﻴـﻠَﻰ اﻟْﻜْﻨﺪ ِّ َ - ١٢٠ﺣﱠﺪﺛَـﻨَﺎ اﺑُْﻦ َﻣْﻬﺪ ٍّ
ﻗَﺎَلَ 5 :ﻋِﻠﱞﻲ» :إِﱠن اﻟﻄﱡُﻬﻮَر َﺷﻄُْﺮ ا ِْﻹﳝَﺎِن«.
ٍِ ٍ ِ
ي،َ - ١٢١ﺣﱠﺪﺛَـﻨَﺎ َﻋﱠﻔﺎُن 5 ،أََ∞ُن اﻟَْﻌﻄﱠﺎُرَْ 5 ،ﳛَﲕ ﺑُْﻦ أَِﰊ َﻛﺜٍﲑَ ،ﻋْﻦ َزﻳْﺪ أَِﰊ َﺳﱠﻼٍمَ ،ﻋْﻦ أَِﰊ َﻣﺎﻟﻚ اْﻷَْﺷَﻌِﺮ ِّ
ﻒ ا ِْﻹﳝَﺎِن«. ِ
ﺼ ُأَﱠن َرُﺳﻮَل اﱠ kﷺ َﻛﺎَن ﻳَـُﻘﻮُل» :اﻟﻄﱡُﻬﻮُر ﻧِ ْ
ﺿﻮءُ َﺷﻄُْﺮ ا ِْﻹﳝَﺎِن«. ﺴﺎَنَ ،ﻋْﻦ ِﻋْﻜِﺮَﻣﺔَ ،ﻗَﺎَل» :اﻟُْﻮ ُ َ - ١٢٢ﺣﱠﺪﺛَـﻨَﺎ َوِﻛﻴٌﻊ 5 ،اْﻷَْوَزاِﻋﱡﻲَ ،ﻋْﻦ َﺣ ﱠ
يَ ،ﻋْﻦ ﻏَُﻼٍم ،ﻟِْﻠُﺤْﺠِﺮ أَﱠن ِِ - ١٢٣أَْﺧ ِ
ﱪََ 5وﻛﻴٌﻊُ 5 ،ﺳْﻔﻴَﺎُنَ ،ﻋْﻦ أَِﰊ إِْﺳَﺤﺎَقَ ،ﻋِﻦ اﺑِْﻦ أَِﰊ ﻟَْﻴـﻠَﻰ اﻟْﻜْﻨﺪ ِّ ََ
ﺼِﺤﻴَﻔﺔَ ِﻣَﻦ اﻟُْﻜﱠﻮةِ َِﲰْﻌ ُ
ﺖ َﻋِﻠ̃ﻴﺎ ﻳَـُﻘﻮُل: ج ِﻣَﻦ اﻟْﻐَﺎﺋِِﻂ ﻓَـَﻘﺎَل òَ :ﻏَُﻼُمِ5َ ،وﻟِْﲏ اﻟ ﱠ ُﺣْﺠًﺮاَ ،رأَى اﺑْـﻨًﺎ ﻟَﻪُ َﺧَﺮ َ
ﻒ ا ِْﻹﳝَﺎِن«. ﺼ ُ »اﻟﻄﱡُﻬﻮُر ﻧِ ْ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 34
ِ
ي ،أَﱠن َﻋْﺒَﺪ اﱠ kﺑَْﻦ َﻋْﻤٍﺮو ﻗَﺎَل» :إِﱠن ﻋَُﺮى اﻟ ِّﺪﻳِﻦ َوﻗَـَﻮاﺋَِﻤﻪُ َ - ١٢٤ﺣﱠﺪﺛَـﻨَﺎ ُﳏَﱠﻤُﺪ ﺑُْﻦ ﺑِْﺸٍﺮَ 5 ،زَﻛِﺮﱠ òاْﳊََﻮاِر ﱡ
ﺼَﺪﻗَﺔَ َواْﳉَِﻬﺎَد«، ﺻﻠَِﺢ اْﻷَْﻋَﻤﺎِل اﻟ ﱠ ِ ِ
ﻀﺎَنَ .وإِﱠن ﻣْﻦ أَ ْ ﺼَﻼةُ َواﻟﱠﺰَﻛﺎةُ َﻻ ﻳُـَﻔﱠﺮُق ﺑَـ ْﻴـﻨَـُﻬَﻤﺎَ ،وَﺣﱡﺞ اﻟْﺒَـْﻴﺖَ ،و َ
ﺻْﻮُم َرَﻣ َ اﻟ ﱠ
ُﰒﱠ ﻗَﺎَم ﻓَﺎﻧْﻄَﻠََﻖ.
ِ ِ
ﲔ إِﳝَﺎً5ﺴِﻦ ،ﻗَﺎَل :ﻗَﺎَل َرُﺳﻮُل اﱠ kﷺ» :إِﱠن أَْﻛَﻤَﻞ اﻟُْﻤْﺆﻣﻨِ َ ﺲَ ،ﻋِﻦ اْﳊَ َ ﱪَ 5اﺑُْﻦ ﻋُﻠَﻴﱠﺔََ ،ﻋْﻦ ﻳُﻮﻧُ َ - ١٢٥أَْﺧ ََ
ﺴﻨُـُﻬْﻢ ُﺧﻠًُﻘﺎ«.أَْﺣ َ
َ - ١٢٦ﺣﱠﺪﺛَـﻨَﺎ اﺑُْﻦ ُﳕٍَْﲑُ 5 ،ﳏَﱠﻤُﺪ ﺑُْﻦ أَِﰊ إِْﲰَﺎِﻋﻴَﻞَ ،ﻋْﻦ َﻣْﻌِﻘٍﻞ اْﳋَﺜْـَﻌِﻤِّﻲ ،ﻗَﺎَل :أَﺗَﻰ َﻋِﻠ̃ﻴﺎ َرُﺟٌﻞ َوُﻫَﻮ ِﰲ
ﺼِّﻞ ﻓَـُﻬَﻮ َﻛﺎِﻓٌﺮ«. اﻟﱠﺮﺣﺒِﺔ ﻓَـَﻘﺎَل ò :أَِﻣﲑ اﻟْﻤْﺆِﻣﻨِﲔ ﻣﺎ ﺗَـﺮى ِﰲ اﻟْﻤﺮأَةِ َﻻ ﺗُ ِ
ﺼﻠّﻲ؟ ﻓَـَﻘﺎَلَ» :ﻣْﻦ َﱂْ ﻳُ َ َ َْ َ َ ُ ََ َ َْ
ﺿَﻤ ْ َﲑةََ ،ﻋْﻦ َﻛْﻌ ٍ ﺶَ ،ﻋﻦ أَِﰊ ﺻﺎﻟٍِﺢَ ،ﻋﻦ َﻋﺒِﺪ ا ﱠِ
ﺐ ﻗَﺎَلَ» :ﻣْﻦ kﺑِْﻦ ُ ْ ْ َ ﱪَ 5أَﺑُﻮ ُﻣَﻌﺎِوﻳَﺔََ ،ﻋِﻦ اْﻷَْﻋَﻤ ِ ْ - ١٢٧أَْﺧ ََ
ﻂ ا ِْﻹﳝَﺎَن«. ﺼَﻼةََ ،وآﺗَﻰ اﻟﱠﺰَﻛﺎةَ ،ﻓَـَﻘْﺪ ﺗَـَﻮﱠﺳ َ أَﻗَﺎَم اﻟ ﱠ
ﺿْﻤَﺮةََ ،ﻋْﻦ َﻛْﻌ ٍ ﺶَ ،ﻋﻦ أَِﰊ ﺻﺎﻟٍِﺢَ ،ﻋﻦ َﻋﺒِﺪ ا ﱠِ ِ ِ
ﺐ، kﺑِْﻦ َ ْ ْ َ َ - ١٢٨ﺣﱠﺪﺛَـﻨَﺎ ُﳏَﱠﻤُﺪ ﺑُْﻦ ﻋُﺒَـْﻴﺪ اﱠَ ،kﻋِﻦ اْﻷَْﻋَﻤ ِ ْ
،kوأَﺑـﻐَﺾ ِﱠِ ﻂ ا ِْﻹﳝَﺎَن ،وﻣﻦ أَﺣ ﱠ ِ ِ ﺼَﻼةَ َوآﺗَﻰ اﻟﱠﺰَﻛﺎةََ ،وأَﻃَﺎ َ
َ ،kوَﻣﻨََﻊ ﺐ ﱠ َْ َ ََ ْ َ ع ُﳏَﱠﻤًﺪا ،ﻓَـَﻘْﺪ ﺗَـَﻮﱠﺳ َ ﻗَﺎَلَ» :ﻣْﻦ أَﻗَﺎَم اﻟ ﱠ
،kﻓَـَﻘِﺪ اْﺳﺘَْﻜَﻤَﻞ ا ِْﻹﳝَﺎَن«.ِﱠِ
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35 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
kﺑِْﻦ ﻋُﺒَـْﻴٍﺪ اﻟَْﻜَﻼِﻋِّﻲ ﻗَﺎَل :أََﺧَﺬ ﺑِﻴَِﺪي َﻣْﻜُﺤﻮٌل ﻓَـَﻘﺎَل: شَ ،ﻋﻦ ﻋُﺒـﻴِﺪ ا ﱠِ ِ
َ - ١٢٩ﺣﱠﺪﺛَـﻨَﺎ إِْﲰَﺎﻋﻴُﻞ ﺑُْﻦ َﻋﻴﱠﺎ ٍ ْ َ ْ
ﻀﺘِِﻪ َﻋﻠَﻰﺸﱠﺪ ﺑَِﻘْﺒ َص ،ﻓَ َ ﺖُ :ﻣْﺆِﻣٌﻦ َﻋﺎ ٍ ﺻَﻼةً َﻣْﻜﺘُﻮﺑَﺔً ُﻣﺘَـَﻌِّﻤًﺪا؟ ﻓَـُﻘْﻠ ُ ﻒ ﺗَـُﻘﻮُل ِﰲ َرُﺟٍﻞ ﺗَـَﺮَك َ ﺐَ ،ﻛْﻴ َ "َ òأََ∞ َوْﻫ ٍ
ﻚ ﻣﻦ ﺗَـﺮَك ﺻَﻼةً ﻣْﻜﺘﻮﺑﺔً ﻣﺘـﻌ ِﻤًﺪا ﻓَـَﻘْﺪ ﺑِﺮﺋَ ْ ِ ِ ِ يُ ،ﰒﱠ ﻗَﺎَل ò :أَ∞ وْﻫ ٍ ِ
ﺖ ﻣْﻨﻪُ َ ﺐ ﻟﻴَـْﻌﻈَُﻢ َﺷﺄُْن ا ِْﻹﳝَﺎن ِﰲ ﻧَـْﻔﺴ َ َ ْ َ َ َ ُ َ ُ َ َ ّ َ َ َ ﻳََﺪ ﱠ
ﺖ ِﻣْﻨﻪ ِذﱠﻣﺔُ ا ﱠِ ِ
kﻓَـَﻘْﺪ َﻛَﻔَﺮ". ِذﱠﻣﺔُ اﱠَ ،kوَﻣْﻦ ﺑَِﺮﺋَ ْ ُ
ﺲَ ،ﻋﻦ أَِﰊ إِﺳﺤﺎَق ،ﻗَﺎَل :ﻗَﺎَل َﻋِﻠﱞﻲ رْﲪﺔُ ا ﱠِ
َ kﻋﻠَْﻴِﻪ: ٍِ
ََ َْ َ - ١٣٠ﺣﱠﺪﺛَـﻨَﺎ أَﺑُﻮ َﺧﺎﻟﺪ اْﻷَْﲪَُﺮَ ،ﻋْﻦ َﻋْﻤِﺮو ﺑِْﻦ ﻗَـْﻴ ٍ ْ
ﺐ ا ِْﻹﳝَﺎُن«. س ِﻣَﻦ اْﳉَ ِ ِ ﺼْﱪُ ِﻣَﻦ ا ِْﻹﳝَﺎِن ِﲟَْﻨِﺰﻟَِﺔ اﻟﱠﺮأْ ِ
ﱪ َذَﻫ َ ﺼ ُْ
ﺐ اﻟ ﱠ ﺴﺪ ،ﻓَﺈَذا َذَﻫ َ َ »اﻟ ﱠ
ﺿَﻲ اﱠَ ُkﻋْﻨﻪُ -ﻗَﺎَل" :ﺛََﻼ ٌ
ث ﺻﻠَﺔََ ،ﻋﻦ َﻋﱠﻤﺎٍر -ر ِ - ١٣١ﺣﱠﺪﺛَـﻨَﺎ وِﻛﻴﻊَ ،ﻋﻦ ﺳْﻔﻴﺎَنَ ،ﻋﻦ أَِﰊ إِْﺳﺤﺎَقَ ،ﻋﻦ ِ
َ ْ ْ َ ْ َ َ ٌ ْ َُ
ﺴَﻼِم ﻟِْﻠَﻌﺎِﱂ".ﻚَ ،وا ِْﻹﻧْـَﻔﺎُق ِﻣَﻦ ا ِْﻹﻗْـﺘَﺎِرَ ،وﺑَْﺬُل اﻟ ﱠ ف ِﻣْﻦ ﻧَـْﻔِﺴ َ ﺼﺎ َُﻣْﻦ َﲨََﻌُﻬﱠﻦ َﲨََﻊ ا ِْﻹﳝَﺎَن :ا ِْﻹﻧْ َ
ﺻﻠَﺔََ ،ﻋْﻦ َﻋﱠﻤﺎٍر ِﰲ ﻗَـْﻮﻟِِﻪ} :إِﱠُْƒﻢ َﻻ أَْﳝَﺎَن َﳍُْﻢ{ - ١٣٢ﺣﱠﺪﺛَـﻨَﺎ وِﻛﻴﻊَ ،ﻋﻦ ﺳْﻔﻴﺎَنَ ،ﻋﻦ أَِﰊ إِْﺳﺤﺎَقَ ،ﻋﻦ ِ
ْ َ ْ َ َ ٌ ْ َُ
]اﻟﺘﻮﺑﺔ [١٢ :ﻓَـَﻘﺎَلَ» :ﻻ َﻋْﻬَﺪ َﳍُْﻢ«.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 36
اﻷرﺑﻌﲔ اﻟﻨﻮوﻳﺔ
39 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﻣ ﺪ ﺧﻞ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 40
اﳊﺪﻳﺚ اﻷول
ﺿﻲ اﱠَ kﻋْﻨﻪ ﻗَﺎَلَِ :ﲰﻌﺖ رﺳﻮَل ا ﱠِ ﺺ ﻋُﻤﺮ ﺑِْﻦ اْﳋَﻄﱠﺎ ِ ِ ِ ِ
kﷺ ﻳَـُﻘﻮُل" :إﱠﳕَﺎ ْ َُ ب َر َ ُ ﲔ أَِﰊ َﺣْﻔ ٍ َ َ َﻋْﻦ أَﻣِﲑ اﻟُْﻤْﺆﻣﻨِ َ
َ kوَرُﺳﻮﻟِِﻪ،
kورﺳﻮﻟِِﻪ ﻓَِﻬﺠﺮﺗُﻪ إَﱃ ا ﱠِ
َْ ُ
ِ
ﺖ ﻫْﺠَﺮﺗُﻪُ إَﱃ ا ﱠ َ َ ُ
ت ،وإِﱠﳕَﺎ ﻟُِﻜ ِﻞ اﻣِﺮٍئ ﻣﺎ ﻧَـﻮى ،ﻓَﻤﻦ َﻛﺎﻧَ ْ ِ
َْ ّ ْ َ َ
ِ ِ
اْﻷَْﻋَﻤﺎُل ِ∞ﻟﻨّﻴﱠﺎ َ
ِ ِ ٍ ِ ﺖ ِﻫْﺠﺮﺗُﻪُ ﻟُِﺪﻧْـﻴﺎ ﻳ ِ
ﺼﻴﺒُـَﻬﺎ ،أَْو اْﻣَﺮأَة ﻳَـْﻨﻜُﺤَﻬﺎ ،ﻓَِﻬْﺠَﺮﺗُﻪُ إَﱃ َﻣﺎ َﻫﺎَﺟَﺮ إﻟَْﻴﻪ"َ .رَواﻩُ إَِﻣﺎَﻣﺎ اﻟُْﻤَﺤّﺪﺛِ َ
ﲔ أَﺑُﻮ َ ُ َوَﻣْﻦ َﻛﺎﻧَ ْ َ
ﲔ ُﻣْﺴِﻠٌﻢ ﺑُﻦ اْﳊَﱠﺠﺎج ﺑﻦ ﺴِْ ﲑة ﺑﻦ ﺑَـْﺮِدزﺑَﻪ اﻟْﺒَُﺨﺎِر ﱡ ِ ِ ِ ِ ِ ِ ِ
يَ ،وأَﺑُﻮ اْﳊُ َ َﻋْﺒﺪ ﷲ ُﳏَﱠﻤُﺪ ﺑُﻦ إْﲰَﺎﻋﻴﻞ ﺑﻦ إﺑْـَﺮاﻫﻴﻢ ﺑﻦ اﻟُْﻤﻐ َ
ﺼﻨﱠـَﻔِﺔ.
ﺐ اﻟُْﻤ َﺻﱡﺢ اﻟُْﻜﺘُ ِ ِ
ﺻﺤﻴَﺤْﻴِﻬَﻤﺎ" اﻟﻠﺬﻳِﻦ ُﳘَﺎ أَ َ
ي ِﰲ " ِ
َ ﺴﺎﺑُﻮِر ﱡي اﻟﻨﱠـْﻴ َ ُﻣْﺴِﻠﻢ اﻟُْﻘ َ
ﺸ ِْﲑ ﱡ
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41 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
اﳊﺪﻳﺚ اﻟﺜﺎﱐ
ت ﻳَـْﻮٍم إْذ ﻃَﻠََﻊ َﻋﻠَْﻴـﻨَﺎ َرُﺟٌﻞ kﷺ َذا َ ﻀﺎ ﻗَﺎَل :ﺑـﻴـﻨَﻤﺎ َْﳓﻦ ﺟﻠُﻮس ِﻋْﻨَﺪ رﺳﻮِل ا ﱠِ
َُ َْ َ ُ ُ ٌ ﺿَﻲ اﱠَ ُkﻋْﻨﻪ أَﻳْ ً َﻋﻦ ﻋُﻤﺮ ر ِ
ْ ََ َ
ِ ﺸْﻌِﺮ َﻻ ﻳُـَﺮى َﻋﻠَْﻴِﻪ أَﺛَـُﺮ اﻟ ﱠب َﺷِﺪﻳُﺪ َﺳَﻮاِد اﻟ ﱠ ض اﻟﺜِّﻴَﺎ ِ َﺷِﺪﻳُﺪ ﺑَـﻴَﺎ ِ
ﱯﺲ إَﱃ اﻟﻨﱠِ ِّ ﺴَﻔِﺮ َوَﻻ ﻳَـْﻌِﺮﻓُﻪُ ﻣﻨﱠﺎ أََﺣٌﺪ َﺣﱠﱴ َﺟﻠَ َ
ﺿَﻊ َﻛﱠﻔْﻴِﻪ َﻋﻠَﻰ ﻓَْﺨَﺬﻳِْﻪ َوﻗَﺎَلُ òَ :ﳏَﱠﻤُﺪ أَْﺧِ ْﱪِﱐ َﻋْﻦ ا ِْﻹْﺳَﻼِم ،ﻓَـَﻘﺎَل َرُﺳﻮُل ﷺ ﻓَﺄَْﺳﻨََﺪ ُرْﻛﺒَـﺘَـْﻴِﻪ إَﱃ ُرْﻛﺒَـﺘَـْﻴِﻪ َوَو َ
َ ،kوﺗُِﻘﻴَﻢ اﻟ ﱠ kﷺ" :ا ِْﻹﺳَﻼم أَْن ﺗَْﺸﻬَﺪ أَْن َﻻ إﻟَﻪ إﱠﻻ اﱠ kوأَﱠن ُﳏَﱠﻤًﺪا رﺳﻮُل ا ﱠِ ا ﱠِ
ﺼﻮَم ﺼَﻼةََ ،وﺗُـْﺆِﰐَ اﻟﱠﺰَﻛﺎةََ ،وﺗَ ُ َُ َُ َ َ ْ ُ
ﺼ ِّﺪﻗُﻪُ ،ﻗَﺎَل :ﻓَﺄَْﺧِ ْﱪِﱐ ِ
ﺻَﺪﻗْﺖ .ﻓَـَﻌﺠ ْﺒـﻨَﺎ ﻟَﻪُ ﻳَْﺴﺄَﻟُﻪُ َوﻳُ َ
ِ
ﺖ إْن اْﺳﺘَﻄَْﻌﺖ إﻟَْﻴﻪ َﺳﺒِﻴًﻼ" ﻗَﺎَلَ : ﻀﺎَنَ ،وَﲢُﱠﺞ اﻟْﺒَـْﻴ َ َرَﻣ َ
َ ،kوَﻣَﻼﺋَِﻜﺘِِﻪَ ،وُﻛﺘُﺒِِﻪَ ،وُرُﺳِﻠِﻪَ ،واﻟْﻴَـْﻮِم اْﻵِﺧِﺮَ ،وﺗُـْﺆِﻣَﻦ ِ∞ﻟَْﻘَﺪِر َﺧ ِْﲑِﻩ َوَﺷ ِّﺮﻩِ" َﻋﻦ ا ِْﻹﳝَﺎِن .ﻗَﺎَل" :أَْن ﺗُـْﺆِﻣﻦ ِ∞َ ﱠِ
َ ْ
ﺴﺎِن ،ﻗَﺎَل" :أَْن ﺗَـْﻌﺒَُﺪ اﱠَ َkﻛﺄَﻧﱠﻚ ﺗَـَﺮاﻩُ ،ﻓَِﺈْن َﱂْ ﺗَُﻜْﻦ ﺗَـَﺮاﻩُ ﻓَِﺈﻧﱠﻪُ ﻳَـَﺮاك" ِ
ﺻَﺪﻗْﺖ ،ﻗَﺎَل :ﻓَﺄَْﺧ ْﱪِﱐ َﻋْﻦ ا ِْﻹْﺣ َ ﻗَﺎَلَ :
ﺴﺎﺋِِﻞ" ﻗَﺎَل :ﻓَﺄَْﺧِ ْﱪِﱐ َﻋْﻦ أََﻣﺎَراَِÒﺎ ،ﻗَﺎَل: ﺴﺎَﻋِﺔ ،ﻗَﺎَلَ" :ﻣﺎ اﻟَْﻤْﺴﺌُﻮُل َﻋ ْﻨـَﻬﺎ َِْ±ﻋﻠََﻢ ِﻣْﻦ اﻟ ﱠ ﻗَﺎَل :ﻓَﺄَْﺧِ ْﱪِﱐ َﻋْﻦ اﻟ ﱠ
ﺖ َﻣﻠِ̃ﻴﺎ "أَْن ﺗَِﻠَﺪ اْﻷَﻣﺔُ رﺑـﱠﺘـﻬﺎ ،وأَْن ﺗَـﺮى اْﳊَﻔﺎةَ اﻟْﻌﺮاةَ اﻟْﻌﺎﻟَﺔَ ِرﻋﺎء اﻟ ﱠ ِ
ﺸﺎء ﻳَـﺘَﻄَﺎَوﻟُﻮَن ِﰲ اﻟْﺒُـ ْﻨـﻴَﺎِن" ُﰒﱠ اﻧْﻄَﻠََﻖ ﻓَـﻠَﺒِﺜ ُ َ َ َ َ َ َ ُ َُ َ َ َ
ﺖ :اﱠَ ُkوَرُﺳﻮﻟُﻪُ أَْﻋﻠَُﻢ ،ﻗَﺎَل" :ﻓَِﺈﻧﱠﻪُ ِﺟ ِْﱪﻳُﻞ أََُÍﻛْﻢ ﻳُـَﻌﻠُِّﻤُﻜْﻢ ِدﻳﻨَُﻜْﻢ". ﺴﺎﺋُِﻞ؟" ﻗَـﻠَ ُ ُﰒﱠ ﻗَﺎَل òَ" :ﻋَُﻤُﺮ أَﺗَْﺪِري َﻣْﻦ اﻟ ﱠ
َرَواﻩُ ُﻣْﺴِﻠٌﻢ .
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 42
اﳊﺪﻳﺚ اﻟﺜﺎﻟﺚ
ﲏ ِ ﺑ " :لُ ﻮ ﻘُ ـ ﻳ ﷺ ﱯ
ﱠ ِﱠ
ﻨ ﻟ ا ﺖ ﻌ ﲰﺿﻲ اﱠَ kﻋ ْﻨـُﻬﻤﺎ ﻗَﺎَلَِ : برِ kﺑِْﻦ ﻋَُﻤﺮ ﺑِْﻦ اْﳋَﻄﱠﺎ ِ َﻋﻦ أَِﰊ َﻋﺒِﺪ اﻟﱠﺮْﲪِﻦ َﻋﺒِﺪ ا ﱠِ
َ ُ َ ْ َ ُ َ َ َ َ ْ ْ ْ
ﺼَﻼةَِ ،وإِﻳﺘَﺎِء اﻟﱠﺰَﻛﺎةَِ ،وَﺣِّﺞ َ ،kوإِﻗَﺎِم اﻟ ﱠ ﺲَ :ﺷﻬﺎَدةِ أَْن َﻻ إﻟَﻪ إﱠﻻ اﱠ kوأَﱠن ُﳏَﱠﻤًﺪا رﺳﻮُل ا ﱠِ
َُ َُ َ ا ِْﻹْﺳَﻼُم َﻋﻠَﻰ َﲬْ ٍ َ
ي َوُﻣْﺴِﻠٌﻢ
ﻀﺎَن"َ .رَواﻩُ اﻟْﺒَُﺨﺎِر ﱡ ﺖ ،و ِ ِ
ﺻْﻮم َرَﻣ َ اﻟْﺒَـْﻴ َ َ
اﳊﺪﻳﺚ اﻟﺮاﺑﻊ
ﺿﻲ اﱠَ kﻋْﻨﻪ ﻗَﺎَل :ﺣﱠﺪﺛَـﻨَﺎ رﺳﻮُل ا ﱠِ ِ
ﺼُﺪوُق" :إﱠن أََﺣَﺪُﻛْﻢ ﺼﺎِدُق اﻟَْﻤ ْ kﷺ َوُﻫَﻮ اﻟ ﱠ َ َُ َﻋْﻦ َﻋْﺒِﺪ اﱠ kﺑِْﻦ َﻣْﺴُﻌﻮٍد َر ِ َ ُ ُ
ﻚُ ،ﰒﱠ ﻳُـْﺮَﺳُﻞ ﻀﻐَﺔً ِﻣﺜُْﻞ َذﻟِ َ ﻚُ ،ﰒﱠ ﻳَُﻜﻮُن ُﻣ ْ ﲔ ﻳَـْﻮًﻣﺎ ﻧُﻄَْﻔﺔًُ ،ﰒﱠ ﻳَُﻜﻮُن َﻋﻠََﻘﺔً ِﻣﺜَْﻞ َذﻟِ َ ِِ ِ
ُْﳚَﻤُﻊ َﺧْﻠُﻘﻪُ ِﰲ ﺑَﻄِْﻦ أُّﻣﻪ أَْرﺑَﻌ َ
k ﺐ ِرْزﻗِِﻪ وأَﺟﻠِِﻪ وَﻋﻤِﻠِﻪ وَﺷِﻘﱞﻲ أَو ﺳِﻌﻴٌﺪ ﻓَـﻮاَ ﱠِ ت :ﺑَِﻜْﺘ ِ ﺦ ِﻓﻴِﻪ اﻟﱡﺮوح ،وﻳـْﺆﻣﺮ َِ±رﺑِﻊ َﻛﻠِﻤﺎ ٍ ﻚ ﻓَـﻴَـ ْﻨـُﻔ ُإﻟَْﻴِﻪ اﻟَْﻤﻠَ ُ
َ ْ َ َ َ َ َ َ َ َ ُ َ ُ َْ َ
ع ﻓَـﻴَْﺴﺒُِﻖ َﻋﻠَْﻴِﻪ اﻟﱠِﺬي َﻻ إﻟَﻪَ ﻏَْﲑُﻩُ إﱠن أََﺣَﺪُﻛْﻢ ﻟَﻴَـْﻌَﻤُﻞ ﺑَِﻌَﻤِﻞ أَْﻫِﻞ اْﳉَﻨﱠِﺔ َﺣﱠﱴ َﻣﺎ ﻳَُﻜﻮُن ﺑَـ ْﻴـﻨَﻪُ َوﺑَـ ْﻴـﻨَـَﻬﺎ إﱠﻻ ِذَرا ٌ
ب ﻓَـﻴَـْﻌَﻤُﻞ ﺑَِﻌَﻤِﻞ أَْﻫِﻞ اﻟﻨﱠﺎِر ﻓَـﻴَْﺪُﺧﻠَُﻬﺎَ ،وإِﱠن أََﺣَﺪُﻛْﻢ ﻟَﻴَـْﻌَﻤُﻞ ﺑَِﻌَﻤِﻞ أَْﻫِﻞ اﻟﻨﱠﺎِر َﺣﱠﱴ َﻣﺎ ﻳَُﻜﻮُن ﺑَـ ْﻴـﻨَﻪُ َوﺑَـ ْﻴـﻨَـَﻬﺎ ِ
اﻟْﻜﺘَﺎ ُ
ي َوُﻣْﺴِﻠٌﻢ. ب ﻓَـﻴَـْﻌَﻤُﻞ ﺑَِﻌَﻤِﻞ أَْﻫِﻞ اْﳉَﻨﱠِﺔ ﻓَـﻴَْﺪُﺧﻠَُﻬﺎ"َ .رَواﻩُ اﻟْﺒَُﺨﺎِر ﱡ ِ ِ
ع ﻓَـﻴَْﺴﺒُِﻖ َﻋﻠَْﻴﻪ اﻟْﻜﺘَﺎ ُ إﱠﻻ ِذَرا ٌ
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43 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
اﳊﺪﻳﺚ اﳋﺎﻣﺲ
ﺖ :ﻗَﺎَل رﺳﻮُل ا ﱠِ ﺸﺔَ ر ِ ِ ِ ِ ِ
ث ِﰲ أَْﻣِﺮََ 5ﻫَﺬا kﷺَ" :ﻣْﻦ أَْﺣَﺪ َ َُ ﺿَﻲ اﱠَ ُkﻋ ْﻨـَﻬﺎ ﻗَﺎﻟَ ْ ﲔ أُِّم َﻋْﺒﺪ اﱠَ kﻋﺎﺋ َ َ َﻋْﻦ أُِّم اﻟُْﻤْﺆﻣﻨِ َ
ي َوُﻣْﺴِﻠٌﻢ.ﺲ ِﻣْﻨﻪُ ﻓَـُﻬَﻮ َردﱞ"َ .رَواﻩُ اﻟْﺒَُﺨﺎِر ﱡ َﻣﺎ ﻟَْﻴ َ
ﺲ َﻋﻠَْﻴِﻪ أَْﻣُﺮَ 5ﻓَـُﻬَﻮ َردﱞ". ِ ِ ِ ٍ ِ ٍِ
َوﰲ رَواﻳَﺔ ﻟُﻤْﺴﻠﻢَ" :ﻣْﻦ َﻋﻤَﻞ َﻋَﻤًﻼ ﻟَْﻴ َ
اﳊﺪﻳﺚ اﻟﺴﺎدس
kﷺ ﻳَـُﻘﻮُل" :إﱠن اْﳊََﻼَل ﺑَِّ ٌ ﺿﻲ اﱠَ kﻋ ْﻨـﻬﻤﺎ ﻗَﺎَلَِ :ﲰﻌﺖ رﺳﻮَل ا ﱠِ ِ ِ ِ ِ ِ
ﲔ ْ َُ َﻋْﻦ أَِﰊ َﻋْﺒﺪ اﱠ kاﻟﻨﱡـْﻌَﻤﺎن ﺑِْﻦ ﺑَﺸٍﲑ َر َ ُ ُ َ
س ،ﻓَﻤﻦ اﺗﱠـَﻘﻰ اﻟ ﱡ ِ ت َﻻ ﻳـﻌﻠَﻤﻬﱠﻦ َﻛﺜِ ِ
ﱪأَ
ﺸﺒُـَﻬﺎت ﻓَـْﻘﺪ اْﺳﺘَ ْ َ ﲑ ﻣْﻦ اﻟﻨﱠﺎ ِ َ ْ ٌ ﲔ َوﺑَـ ْﻴـﻨَـُﻬَﻤﺎ أُُﻣﻮٌر ُﻣْﺸﺘَﺒَِﻬﺎ ٌ َ ْ ُ ُ َوإِﱠن اْﳊََﺮاَم ﺑَِّ ٌ
ﻚ أَْن ﻳَـْﺮﺗََﻊ ِﻓﻴِﻪ،ت َوﻗََﻊ ِﰲ اْﳊََﺮاِمَ ،ﻛﺎﻟﱠﺮاِﻋﻲ ﻳَـْﺮَﻋﻰ َﺣْﻮَل اْﳊَِﻤﻰ ﻳُﻮِﺷ ُ ﺸﺒـَﻬﺎ ِ ِ ِ ِِ ِ ِ ِ
ﻟﺪﻳﻨﻪ َوﻋْﺮﺿﻪَ ،وَﻣْﻦ َوﻗََﻊ ِﰲ اﻟ ﱡ ُ
ﺴِﺪ ُﻣ ْ ِ ِ ِ ِ ٍِ ِ ِ ِ
ﺴُﺪ ﺻﻠََﺢ اْﳉَ َ ﺖ َ ﺻﻠََﺤ ْﻀﻐَﺔً إَذا َ أََﻻ َوإﱠن ﻟُﻜِّﻞ َﻣﻠﻚ ﲪًﻰ ،أَﱠﻻ َوإﱠن ﲪَﻰ اﱠَ kﳏَﺎِرُﻣﻪُ ،أَﱠﻻ َوإﱠن ِﰲ اْﳉَ َ
ي َوُﻣْﺴِﻠٌﻢ.ﺐَ ".رَواﻩُ اﻟْﺒَُﺨﺎِر ﱡ ِ ت ﻓَﺴَﺪ اْﳉَ ﱡ
ﺴُﺪ ُﻛﻠﻪُ أََﻻ َوﻫَﻲ اﻟَْﻘْﻠ ُ َ ﺴَﺪ ْ َ
ﱡ
ُﻛﻠﻪُ َوإَذا ﻓَ َ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 44
اﳊﺪﻳﺚ اﻟﺴﺎﺑﻊ
ﺼﻴَﺤﺔُ" ﻗُـْﻠﻨَﺎ :ﻟَِﻤْﻦ ََ òرُﺳﻮَل ﱯ ﷺ ﻗَﺎَل" :اﻟ ِّﺪﻳﻦ اﻟﻨﱠ ِ
ُ ﺿَﻲ اﱠَ ُkﻋْﻨﻪ أَﱠن اﻟﻨﱠِ ﱠس اﻟﱠﺪاِر ِي ر ِ
َّ َﻋْﻦ أَِﰊ ُرﻗَـﻴﱠﺔَ َﲤِﻴِﻢ ﺑِْﻦ أَْو ٍ
ﲔَ ،وَﻋﺎﱠﻣﺘِِﻬْﻢَ ".رَواﻩُ ُﻣْﺴِﻠٌﻢ. ِ ِ ِ ِ ِ ِ ِ ِ ِِ ِ
ﷲ؟ ﻗَﺎَل " :ﱠَ ،kوﻟﻜﺘَﺎﺑِﻪَ ،وﻟَﺮُﺳﻮﻟﻪَ ،وِﻷَﺋِﱠﻤﺔ اﻟُْﻤْﺴﻠِﻤ َ
اﳊﺪﻳﺚ اﻟﺜﺎﻣﻦ
س َﺣﱠﱴ ﻳَْﺸَﻬُﺪوا أَْن َﻻ إﻟَﻪَ إﱠﻻ ِ ِ ِ ِ
َﻋْﻦ اﺑِْﻦ ﻋَُﻤَﺮ َرﺿَﻲ اﱠَ ُkﻋ ْﻨـُﻬَﻤﺎ أَﱠن َرُﺳﻮَل اﱠ kﷺ ﻗَﺎَل" :أُﻣْﺮت أَْن أُﻗَﺎﺗَﻞ اﻟﻨﱠﺎ َ
ﺼُﻤﻮا ِﻣِّﲏ ِدَﻣﺎﺋُﻬْﻢ َوأَْﻣَﻮاَﳍُْﻢ
ﻚ َﻋ َ ﺼَﻼةََ ،وﻳُـْﺆﺗُﻮا اﻟﱠﺰَﻛﺎةَ؛ ﻓَِﺈَذا ﻓَـَﻌﻠُﻮا َذﻟِ َ اﱠ kوأَﱠن ُﳏَﱠﻤًﺪا رﺳﻮُل ا ﱠِ
َ ،kوﻳُِﻘﻴُﻤﻮا اﻟ ﱠ َُ َُ
ي َوُﻣْﺴِﻠٌﻢ. إﱠﻻ ِﲝِّﻖ ا ِْﻹﺳَﻼِم وِﺣﺴﺎُØﻢ َﻋﻠَﻰ ا ﱠِ
kﺗَـَﻌﺎَﱃ"َ .رَواﻩُ اﻟْﺒَُﺨﺎِر ﱡ ْ َ َ ُْ َ
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45 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
اﳊﺪﻳﺚ اﻟﺘﺎﺳﻊ
ِ َﻋﻦ أَِﰊ ُﻫﺮﻳْـﺮةَ َﻋْﺒِﺪ اﻟﱠﺮْﲪَِﻦ ﺑِْﻦ ﺻْﺨٍﺮ ر ِ
ﺿَﻲ اﱠَ ُkﻋْﻨﻪ ﻗَﺎَلَِ :ﲰْﻌﺖ َرُﺳﻮَل اﱠ kﷺ ﻳَـُﻘﻮُلَ" :ﻣﺎ ََْƒﻴـﺘُُﻜْﻢ َﻋْﻨﻪُ َ َ ََ ْ
ﺴﺎﺋِﻠِِﻬْﻢ َواْﺧﺘَِﻼﻓُـُﻬْﻢ ﻓَﺎﺟﺘﻨِﺒﻮﻩُ وﻣﺎ أَﻣﺮﺗُُﻜﻢ ﺑِِﻪ ﻓَﺄْﺗُﻮا ِﻣْﻨﻪ ﻣﺎ اﺳﺘﻄَﻌﺘﻢ؛ ﻓَِﺈﱠﳕَﺎ أَْﻫﻠَ َ ﱠ ِ ِ ِ
ﻚ اﻟﺬﻳَﻦ ﻣْﻦ ﻗَـْﺒﻠُﻜْﻢ َﻛﺜْـَﺮةُ َﻣ َ ُ َ ْ َ ُْ ْ َْ ُ ََ َْ ْ
ي َوُﻣْﺴِﻠٌﻢ.َﻋﻠَﻰ أَﻧْﺒِﻴَﺎﺋِِﻬْﻢ"َ .رَواﻩُ اﻟْﺒَُﺨﺎِر ﱡ
اﳊﺪﻳﺚ اﻟﻌﺎﺷﺮ
ﺐ َﻻ ﻳَـْﻘﺒَُﻞ إﱠﻻ ﻃَﻴِّﺒًﺎ َوإِﱠن اﱠ َkأََﻣَﺮ ِ ِ
َﻋْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ َرﺿَﻲ اﱠَ ُkﻋْﻨﻪ ﻗَﺎَل :ﻗَﺎَل َرُﺳﻮُل اﱠ kﷺ" :إﱠن اﱠ َkﻃَﻴِّ ٌ
ﺻﺎِﳊًﺎ ﴾َ ،وﻗَﺎَل ﺗَـَﻌﺎَﱃ: ِ ِ ِ ِ ِ
ﲔ ﻓَـَﻘﺎَل òَ ﴿ :أَﻳﱡـَﻬﺎ اﻟﱡﺮُﺳُﻞ ُﻛﻠُﻮا ﻣْﻦ اﻟﻄﱠﻴِّﺒَﺎت َواْﻋَﻤﻠُﻮا َ ﲔ ِﲟَﺎ أََﻣَﺮ ﺑِﻪ اﻟُْﻤْﺮَﺳﻠ َ اﻟُْﻤْﺆﻣﻨِ َ
ﱪَ ،ﳝُﱡﺪ ﻳََﺪﻳِْﻪ ت َﻣﺎ َرَزﻗْـﻨَﺎُﻛْﻢ ﴾ ُﰒﱠ ذََﻛَﺮ اﻟﱠﺮُﺟَﻞ ﻳُِﻄﻴُﻞ اﻟ ﱠ ﴿ òأَﻳﱡـَﻬﺎ اﻟﱠِﺬﻳﻦ آﻣﻨُﻮا ُﻛﻠُﻮا ِﻣﻦ ﻃَﻴِﺒﺎ ِ
ﺚ أَْﻏ ََ
ﺴَﻔَﺮ أَْﺷَﻌ َ ْ َّ َ َ َ
ِ إَﱃ اﻟ ﱠ ِ
بي ِ∞ْﳊََﺮاِم ،ﻓَﺄَﱠﱏ ﻳُْﺴﺘََﺠﺎ ُ ﺴﻪُ َﺣَﺮاٌمَ ،وﻏُﺬ َ بَ ،وَﻣﻄَْﻌُﻤﻪُ َﺣَﺮاٌمَ ،وَﻣْﺸَﺮﺑُﻪُ َﺣَﺮاٌمَ ،وَﻣْﻠﺒَ ُ ب ََ òر ِّ ﺴَﻤﺎءَ òَ :ر ِّ
ﻟﺬﻟﻚ؟"َ .رَواﻩُ ُﻣْﺴِﻠٌﻢ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 46
اﳊﺪﻳﺚ اﻟﺜﻼﺛﻮن
ض ﻓَـَﺮاﺋِ َ
ِ
ﺿَﻲ اﱠَ ُkﻋْﻨﻪ َﻋْﻦ َرُﺳﻮِل اﱠ kﷺ ﻗَﺎل" :إﱠن اﱠ َkﻓَـَﺮ َ ﺸ ِِﲏ ﺟﺮﺛُﻮِم ﺑﻦ َِ5ﺷٍﺮ ر ِ
ﺾ ﻓََﻼ َ َﻋْﻦ أَِﰊ ﺛَـْﻌﻠَﺒَﺔَ اْﳋُ َ ّ ُ ْ
ﲑ ﻀﻴِّﻌُﻮَﻫﺎَ ،وَﺣﱠﺪ ُﺣُﺪوًدا ﻓََﻼ ﺗَـْﻌﺘَُﺪوَﻫﺎَ ،وَﺣﱠﺮَم أَْﺷﻴَﺎَء ﻓََﻼ ﺗَـ ْﻨـﺘَِﻬُﻜﻮَﻫﺎَ ،وَﺳَﻜ َ
ﺖ َﻋْﻦ أَْﺷﻴَﺎَء َرْﲪَﺔً ﻟَُﻜْﻢ ﻏَ ْ َ ﺗُ َ
ﲏ َوﻏَْﲑُﻩُ. ﺴٌﻦ َرَواﻩُ اﻟﱠﺪاَرﻗُﻄْ ِ ّ ﻧِْﺴﻴَﺎٍن ﻓََﻼ ﺗَـْﺒَﺤﺜُﻮا َﻋ ْﻨـَﻬﺎ"َ .ﺣِﺪﻳ ٌ
ﺚ َﺣ َ
اﳊﺪﻳﺚ اﳊﺎدي واﻟﺜﻼﺛﻮن
ﺿﻲ اﱠَ kﻋْﻨﻪ ﻗَﺎَل :ﺟﺎء رﺟﻞ إَﱃ اﻟﻨﱠِ ِﱯ ﷺ ﻓَـَﻘﺎَل ò :رﺳﻮَل ا ﱠِ ﺴﺎِﻋِﺪ ِ ٍ َﻋْﻦ أَِﰊ اﻟَْﻌﺒﱠﺎ ِ
k َ َُ ّ َ َ َُ ٌ ي َر َ ُ س َﺳْﻬِﻞ ﺑِْﻦ َﺳْﻌﺪ اﻟ ﱠ ّ
س؟ ﻓَـَﻘﺎَل" :اْزَﻫْﺪ ِﰲ اﻟﱡﺪﻧْـﻴَﺎ ُِﳛﺒﱡﻚ اﱠَ ،ُkواْزَﻫْﺪ ِﻓﻴَﻤﺎ ِﻋْﻨَﺪ ِ
ُدﻟِﲏ َﻋﻠَﻰ َﻋَﻤٍﻞ إَذا َﻋﻤْﻠﺘُﻪُ أََﺣﺒﱠِﲏ اﱠَ ُkوأََﺣﺒﱠِﲏ اﻟﻨﱠﺎ ُ
ﱠ
ﺴﻨٍَﺔ. ِ ِ
س" .ﺣﺪﻳﺚ ﺣﺴﻦ َرَواﻩُ اﺑُْﻦ َﻣﺎَﺟْﻪ َوﻏَْﲑُﻩُ ََ±ﺳﺎﻧﻴَﺪ َﺣ َ
اﻟﻨﱠﺎ ِ ِ
س ُﳛﺒﱡﻚ اﻟﻨﱠﺎ ُ
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59 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
اﳊﺪﻳﺚ اﻟﺜﺎﱐ واﻟﺜﻼﺛﻮن
ﺿَﺮَر َوﻻَ kﷺ ﻗَﺎَل" :ﻻَ َ ﺿﻲ اﱠَ kﻋْﻨﻪ أَﱠن رﺳﻮَل ا ﱠِ ﻚ ﺑِْﻦ ِﺳﻨَﺎٍن اْﳋُْﺪِر ِ َﻋﻦ أَِﰊ ﺳِﻌﻴٍﺪ ﺳْﻌِﺪ ﺑِْﻦ ﻣﺎﻟِ ِ
َُ ي َر َ ُ ّ َ َ َ ْ
ﻚ ِﰲ اﻟُْﻤَﻮﻃﱠِﺄ ُﻣﺮَﺳﻼً َﻋْﻦ ﲑُﳘَﺎ ُﻣْﺴﻨًَﺪاَ ،وَرَواﻩُ َﻣﺎﻟِ ٌ ﺴٌﻦ َرَواﻩُ اﺑُْﻦ َﻣﺎَﺟْﻪ َواﻟﱠﺪاَرﻗُﻄِْ ّ
ﲏ َوﻏَ ْ ُ ﺚ َﺣ َ ﺿَﺮاَر"َ .ﺣِﺪﻳ ٌِ
ﻀﺎ. ﻂ أََ∞ َﺳِﻌﻴٍﺪَ ،وﻟَﻪُ ﻃُُﺮٌق ﻳُـَﻘ ِّﻮي ﺑَـْﻌ ُ
ﻀَﻬﺎ ﺑَـْﻌ ً ﱯ ﷺ ﻓَﺄَْﺳَﻘ َ ِِ
َﻋْﻤِﺮو ﺑِْﻦ َْﳛَﲕ َﻋْﻦ أَﺑﻴﻪ َﻋْﻦ اﻟﻨﱠِ ِّ
اﳊﺪﻳﺚ اﻟﺜﺎﻟﺚ واﻟﺜﻼﺛﻮن
س ﺑَِﺪْﻋَﻮاُﻫْﻢ ﻻﱠدَﻋﻰ ِرَﺟﺎٌل أَْﻣَﻮاَل ِ َﻋﻦ اﺑِْﻦ َﻋﺒﱠﺎ ٍ ِ
س َرﺿَﻲ اﱠَ ُkﻋ ْﻨـُﻬَﻤﺎ أَﱠن َرُﺳﻮَل اﱠ kﷺ ﻗَﺎَل" :ﻟَْﻮ ﻳُـْﻌﻄَﻰ اﻟﻨﱠﺎ ُ ْ
ِ ِ ِ ٍ
ﲔ َﻋﻠَﻰ َﻣْﻦ أَﻧَْﻜَﺮ". ﻗَـْﻮم َودَﻣﺎَءُﻫْﻢ ،وﻟَﻜﱠﻦ اﻟْﺒَـﻴِّﻨَﺔَ َﻋﻠَﻰ اﻟُْﻤﱠﺪﻋﻲَ ،واﻟْﻴَِﻤ ُ
ﲔ . ﺼِﺤﻴَﺤ ْ ِ ﻀﻪُ ِﰲ اﻟ ﱠ ﺴٌﻦ َرَواﻩُ اﻟْﺒَـ ْﻴـَﻬِﻘّﻲ َوﻏَْﲑُﻩُ َﻫَﻜَﺬا َوﺑَـْﻌ ُﺚ َﺣ ََﺣِﺪﻳ ٌ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 60
اﳊﺪﻳﺚ اﳋﻤﺴﻮن
ﱯ ﷺ رﺟﻞ ﻓَـَﻘﺎَل ò :رﺳﻮَل ا ﱠِ
kإِﱠن َﺷَﺮاﺋَِﻊ ا ِْﻹْﺳَﻼِم ﻗَْﺪ َﻛﺜُـَﺮ ْ
ت َﻋﻠَْﻴـﻨَﺎ، َﻋﻦ َﻋﺒِﺪ ا ﱠِ
kﺑِْﻦ ﺑُْﺴٍﺮ ﻗَﺎَل" :أَﺗَﻰ اﻟﻨﱠِ ﱠ
َ َُ ٌ ْ ْ
َ kﻋﱠﺰ َوَﺟﻞﱠ" .رواﻩ أﲪﺪ. ﻚ رﻃْﺒﺎ ِﻣﻦ ِذْﻛِﺮ ا ﱠِ ِ ﺴ ُ ِِ ِ
ﺴﺎﻧُ َ َ ً ْﻚ ﺑﻪ َﺟﺎﻣٌﻊ؟ ﻗَﺎَلَ :ﻻ ﻳَـَﺰاُل ﻟ َ ب ﻧَـﺘََﻤ ﱠ
ﻓَـﺒَﺎ ٌ
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ﻣﺘﻦ
أﺻﻮل اﻟﺘﻔﺴﻴﺮ
ﻻﺑﻦ ﻋﺜﻴﻤﲔ -رﺣﻤﻪ اﻟﻠﻪ-
ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 70
ﻣ ﺪ ﺧﻞ
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71 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﻣﻘﺪﻣﺔ
اﳊﻤﺪ ،$ﳓﻤﺪﻩ وﻧﺴﺘﻌﻴﻨﻪ ،وﻧﺴﺘﻐﻔﺮﻩ وﻧﺘﻮب إﻟﻴﻪ ،وﻧﻌﻮذ ∞ $ﻣﻦ ﺷﺮور أﻧﻔﺴﻨﺎ وﻣﻦ ﺳﻴﺌﺎت أﻋﻤﺎﻟﻨﺎ،
ﻣﻦ ﻳﻬﺪﻩ ﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ وﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎدي ﻟﻪ ،وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ ﷲ وﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،وأﺷﻬﺪ
أن ﳏﻤًﺪا ﻋﺒﺪﻩ ورﺳﻮﻟﻪ؛ ﷺ ،وﻋﻠﻰ آﻟﻪ وأﺻﺤﺎﺑﻪ ،وﻣﻦ ﺗﺒﻌﻬﻢ ˛ﺣﺴﺎن وﺳﻠﻢ ﺗﺴﻠﻴًﻤﺎ ،أﻣﺎ ﺑﻌﺪ:
ﻓﺈن ﻣﻦ اﳌﻬﻢ ﰲ ﻛﻞ ﻓﻦ أن ﻳﺘﻌﻠﻢ اﳌﺮء ﻣﻦ أﺻﻮﻟﻪ ﻣﺎ ﻳﻜﻮن ﻋﻮً 5ﻟﻪ ﻋﻠﻰ ﻓﻬﻤﻪ وﲣﺮﳚﻪ ﻋﻠﻰ ﺗﻠﻚ اﻷﺻﻮل،
ﻟﻴﻜﻮن ﻋﻠﻤﻪ ﻣﺒﻨﻴًﺎ ﻋﻠﻰ أﺳﺲ ﻗﻮﻳﺔ ودﻋﺎﺋﻢ راﺳﺨﺔ ،وﻗﺪ ﻗﻴﻞ :ﻣﻦ ُﺣِﺮم اﻷﺻﻮل ُﺣﺮم اﻟﻮﺻﻮل.
وﻣﻦ أَﺟ ِﻞّ ﻓﻨﻮن اﻟﻌﻠﻢ ،ﺑﻞ ﻫﻮ أﺟﻠﻬﺎ وأﺷﺮﻓﻬﺎ ،ﻋﻠﻢ اﻟﺘﻔﺴﲑ اﻟﺬي ﻫﻮ ﺗﺒﻴﲔ ﻣﻌﺎﱐ ﻛﻼم ﷲ ﻋﺰ وﺟﻞ،
وﻗﺪ وﺿﻊ أﻫﻞ اﻟﻌﻠﻢ ﻟﻪ أﺻﻮﻻً ،ﻛﻤﺎ وﺿﻌﻮا ﻟﻌﻠﻢ اﳊﺪﻳﺚ أﺻﻮﻻً ،وﻟﻌﻠﻢ اﻟﻔﻘﻪ أﺻﻮﻻً.
وﻗﺪ ﻛﻨﺖ ﻛﺘﺒﺖ ﻣﻦ ﻫﺬا اﻟﻌﻠﻢ ﻣﺎ ﺗﻴﺴﺮ ﻟﻄﻼب اﳌﻌﺎﻫﺪ اﻟﻌﻠﻤﻴﺔ ﰲ ﺟﺎﻣﻌﺔ اﻹﻣﺎم ﳏﻤﺪ ﺑﻦ ﺳﻌﻮد
اﻹﺳﻼﻣﻴﺔ ،ﻓﻄﻠﺐ ﻣﲏ ﺑﻌﺾ اﻟﻨﺎس أن أﻓﺮدﻫﺎ ﰲ رﺳﺎﻟﺔ ،ﻟﻴﻜﻮن ذﻟﻚ أﻳﺴﺮ وأﲨﻊ ﻓﺄﺟﺒﺘﻪ إﱃ ذﻟﻚ.
وأﺳﺄل ﷲ ﺗﻌﺎﱃ أن ﻳﻨﻔﻊ Øﺎ .وﻳﺘﻠﺨﺺ ذﻟﻚ ﻓﻴﻤﺎ Ôﰐ:
اﻟﻘﺮآن اﻟﻜﺮﱘ:
-١ﻣﱴ ﻧﺰل اﻟﻘﺮآن ﻋﻠﻰ اﻟﻨﱯ ﷺ ،وﻣﻦ ﻧﺰل ﺑﻪ ﻋﻠﻴﻪ ﻣﻦ اﳌﻼﺋﻜﺔ.
-٢أول ﻣﺎ ﻧﺰل ﻣﻦ اﻟﻘﺮآن.
-٣ﻧﺰول اﻟﻘﺮآن ﻋﻠﻰ ﻧﻮﻋﲔ :ﺳﺒﱯ واﺑﺘﺪاﺋﻲ.
-٤اﻟﻘﺮآن ﻣﻜﻲ وﻣﺪﱐ ،وﺑﻴﺎن اﳊﻜﻤﺔ ﻣﻦ ﻧﺰوﻟﻪ ُﻣﻔﺮﻗًﺎ وﺗﺮﺗﻴﺐ اﻟﻘﺮآن.
-٥ﲨﻊ اﻟﻘﺮآن ﰲ ﻋﻬﺪ أﰊ ﺑﻜﺮ وﻋﺜﻤﺎن رﺿﻲ ﷲ ﻋﻨﻬﻤﺎ.
اﻟﺘﻔﺴﲑ:
-١ﻣﻌﲎ اﻟﺘﻔﺴﲑ ﻟﻐﺔ واﺻﻄﻼًﺣﺎ ،وﺑﻴﺎن ﺣﻜﻤﻪ ،واﻟﻐﺮض ﻣﻨﻪ.
-٢اﻟﻮاﺟﺐ ﻋﻠﻰ اﳌﺴﻠﻢ ﰲ ﺗﻔﺴﲑ اﻟﻘﺮآن.
-٣اﳌﺮﺟﻊ ﰲ اﻟﺘﻔﺴﲑ إﱃ ﻣﺎ Ôﰐ:
أ -ﻛﻼم ﷲ ﺗﻌﺎﱃ ﲝﻴﺚ ﻳﻔﺴﺮ اﻟﻘﺮآن ∞ﻟﻘﺮآن.
ب -ﺳﻨﺔ اﻟﺮﺳﻮل ﷺ؛ ﻷﻧﻪ ﻣﺒﻠّﻎ ﻋﻦ ﷲ ﺗﻌﺎﱃ ،وﻫﻮ أﻋﻠﻢ اﻟﻨﺎس ﲟﺮاد ﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎب ﷲ.
ج -ﻛﻼم اﻟﺼﺤﺎﺑﺔ رﺿﻲ ﷲ ﻋﻨﻬﻢ ﻻ ﺳﻴﻤﺎ ذوو اﻟﻌﻠﻢ ﻣﻨﻬﻢ واﻟﻌﻨﺎﻳﺔ ∞ﻟﺘﻔﺴﲑ؛ ﻷن اﻟﻘﺮآن ﻧﺰل ﺑﻠﻐﺘﻬﻢ
وﰲ ﻋﺼﺮﻫﻢ.
ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 72
د -ﻛﻼم ﻛﺒﺎر اﻟﺘﺎﺑﻌﲔ اﻟﺬﻳﻦ اﻋﺘﻨﻮا ±ﺧﺬ اﻟﺘﻔﺴﲑ ﻋﻦ اﻟﺼﺤﺎﺑﺔ رﺿﻲ ﷲ ﻋﻨﻬﻢ.
ه -ﻣﺎ ﺗﻘﺘﻀﻴﻪ اﻟﻜﻠﻤﺎت ﻣﻦ اﳌﻌﺎﱐ اﻟﺸﺮﻋﻴﺔ أو اﻟﻠﻐﻮﻳﺔ ﺣﺴﺐ اﻟﺴﻴﺎق ،ﻓﺈن اﺧﺘﻠﻒ اﻟﺸﺮﻋﻲ واﻟﻠﻐﻮي،
أُﺧﺬ ∞ﳌﻌﲎ اﻟﺸﺮﻋﻲ إﻻ ﺑﺪﻟﻴﻞ ﻳﺮﺟﺢ اﻟﻠﻐﻮي.
-٤أﻧﻮاع اﻻﺧﺘﻼف اﻟﻮارد ﰲ اﻟﺘﻔﺴﲑ اﳌﺄﺛﻮر.
-٥ﺗﺮﲨﺔ اﻟﻘﺮآن :ﺗﻌﺮﻳﻔﻬﺎ -أﻧﻮاﻋﻬﺎ -ﺣﻜﻢ ﻛﻞ ﻧﻮع.
ﲬﺲ ﺗﺮاﺟﻢ ﳐﺘﺼﺮة ﻟﻠﻤﺸﻬﻮرﻳﻦ ∞ﻟﺘﻔﺴﲑ :ﺛﻼث ﻟﻠﺼﺤﺎﺑﺔ ،واﺛﻨﺘﺎن ﻟﻠﺘﺎﺑﻌﲔ.
أﻗﺴﺎم اﻟﻘﺮآن ﻣﻦ ﺣﻴﺚ اﻹﺣﻜﺎم واﻟﺘﺸﺎﺑﻪ.
ﻣﻮﻗﻒ اﻟﺮاﺳﺨﲔ ﰲ اﻟﻌﻠﻢ ،واﻟﺰاﺋﻐﲔ ﻣﻦ اﳌﺘﺸﺎﺑﻪ.
اﻟﺘﺸﺎﺑﻪ :ﺣﻘﻴﻘﻲ وﻧﺴﱯ.
اﳊﻜﻤﺔ ﰲ ﺗﻨﻮع اﻟﻘﺮآن إﱃ ﳏﻜﻢ وﻣﺘﺸﺎﺑﻪ.
ﻣﻮﻫﻢ اﻟﺘﻌﺎرض ﻣﻦ اﻟﻘﺮآن واﳉﻮاب ﻋﻨﻪ وأﻣﺜﻠﺔ ﻣﻦ ذﻟﻚ.
اﻟَْﻘ َ
ﺴﻢ :ﺗﻌﺮﻳﻔﻪ -أداﺗﻪ -ﻓﺎﺋﺪﺗﻪ.
اﻟﻘﺼﺺ :ﺗﻌﺮﻳﻔﻬﺎ -اﻟﻐﺮض ﻣﻨﻬﺎ -اﳊﻜﻤﺔ ﻣﻦ ﺗﻜﺮارﻫﺎ واﺧﺘﻼﻓﻬﺎ ﰲ اﻟﻄﻮل واﻟﻘﺼﺮ واﻷﺳﻠﻮب.
اﻹﺳﺮاﺋﻴﻠﻴﺎت اﻟﱵ أُﻗﺤﻤﺖ ﰲ اﻟﺘﻔﺴﲑ وﻣﻮﻗﻒ اﻟﻌﻠﻤﺎء ﻣﻨﻬﺎ.
اﻟﻀﻤﲑ :ﺗﻌﺮﻳﻔﻪ -ﻣﺮﺟﻌﻪ -اﻹﻇﻬﺎر ﰲ ﻣﻮﺿﻊ اﻹﺿﻤﺎر وﻓﺎﺋﺪﺗﻪ -اﻻﻟﺘﻔﺎت وﻓﺎﺋﺪﺗﻪ -ﺿﻤﲑ اﻟﻔﺼﻞ
وﻓﺎﺋﺪﺗﻪ.
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73 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
اﻟﻘﺮآن اﻟﻜﺮﱘ
اﻟﻘﺮآن اﻟﻜﺮﱘ ﰲ اﻟﻠﻐﺔ :ﻣﺼﺪر ﻗﺮأ ﲟﻌﲎ ﺗﻼ ،أو ﲟﻌﲎ ﲨﻊ .ﺗﻘﻮل ﻗﺮأ ﻗﺮًءا وﻗﺮآً ،5ﻛﻤﺎ ﺗﻘﻮل :ﻏﻔﺮ ﻏَْﻔًﺮا
وﻏٌﻔﺮاً ،5ﻓﻌﻠﻰ اﳌﻌﲎ اﻷول )ﺗﻼ( ﻳﻜﻮن ﻣﺼﺪًرا ﲟﻌﲎ اﺳﻢ اﳌﻔﻌﻮل أي ﲟﻌﲏ ﻣﺘﻠﻮ .وﻋﻠﻰ اﳌﻌﲏ اﻟﺜﺎﱐ
)َﲨََﻊ( ﻳﻜﻮن ﻣﺼﺪًرا ﲟﻌﲎ اﺳﻢ اﻟﻔﺎﻋﻞ؛ أي ﲟﻌﲎ ﺟﺎﻣﻊ؛ ﳉﻤﻌﻪ اﻷﺧﺒﺎر واﻷﺣﻜﺎم.
واﻟﻘﺮآن ﰲ اﻟﺸﺮع :ﻛﻼم ﷲ ﺗﻌﺎﱃ اﳌﻨﺰل ﻋﻠﻰ رﺳﻮﻟﻪ وﺧﺎﰎ أﻧﺒﻴﺎﺋﻪ ﳏﻤﺪ ﷺ ،اﳌﺒﺪوء ﺑﺴﻮرة اﻟﻔﺎﲢﺔ،
ﻚ اﻟُْﻘْﺮآَن ﺗَـْﻨِﺰﻳﻼً﴾]اﻻﻧﺴﺎن [٢٣ :وﻗﺎل﴿ :إِﱠ5
اﳌﺨﺘﻮم ﺑﺴﻮرة اﻟﻨﺎس .ﻗﺎل ﷲ ﺗﻌﺎﱃ﴿ :إِﱠَْ 5ﳓُﻦ ﻧَـﱠﺰﻟْﻨَﺎ َﻋﻠَْﻴ َ
أَﻧْـَﺰﻟْﻨَﺎﻩُ ﻗُـْﺮآَ ً5ﻋَﺮﺑِﻴّﺎً ﻟََﻌﻠﱠُﻜْﻢ ﺗَـْﻌِﻘﻠُﻮَن﴾]ﻳﻮﺳﻒ.[٢:
وﻗﺪ ﲪﻰ ﷲ ﺗﻌﺎﱃ ﻫﺬا اﻟﻘﺮآن اﻟﻌﻈﻴﻢ ﻣﻦ اﻟﺘﻐﻴﲑ واﻟﺰòدة واﻟﻨﻘﺺ واﻟﺘﺒﺪﻳﻞ ،ﺣﻴﺚ ﺗﻜﻔﻞ ﻋﺰ وﺟﻞ ﲝﻔﻈﻪ
ﻓﻘﺎل﴿ :إِﱠَْ 5ﳓُﻦ ﻧَـﱠﺰﻟْﻨَﺎ اﻟ ِّﺬْﻛَﺮ َوإِﱠ 5ﻟَﻪُ َﳊَﺎِﻓﻈُﻮَن﴾ ]اﳊﺠﺮ [٩:وﻟﺬﻟﻚ ﻣﻀﺖ اﻟﻘﺮون اﻟﻜﺜﲑة وﱂ ﳛﺎول أﺣﺪ
ﻣﻦ أﻋﺪاﺋﻪ أن ﻳﻐﲑ ﻓﻴﻪ ،أو ﻳﺰﻳﺪ ،أو ﻳﻨﻘﺺ ،أو ﻳﺒﺪل ،إﻻ ﻫﺘﻚ ﷲ ﺳﱰﻩ ،وﻓﻀﺢ أﻣﺮﻩ.
وﻗﺪ وﺻﻔﻪ ﷲ ﺗﻌﺎﱃ ±وﺻﺎف ﻛﺜﲑة ،ﺗﺪل ﻋﻠﻰ ﻋﻈﻤﺘﻪ وﺑﺮﻛﺘﻪ وÛﺛﲑﻩ وﴰﻮﻟﻪ ،وأﻧﻪ ﺣﺎﻛﻢ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ
اﻟﻜﺘﺐ.
ﻗﺎل ﷲ ﺗﻌﺎﱃَ﴿ :وﻟََﻘْﺪ آﺗَـ ْﻴـﻨَﺎَك َﺳْﺒﻌﺎً ِﻣَﻦ اﻟَْﻤﺜَﺎِﱐ َواﻟُْﻘْﺮآَن اﻟَْﻌِﻈﻴَﻢ﴾ ]اﳊﺠﺮَ﴿ [٨٧ :واﻟُْﻘْﺮآِن اﻟَْﻤِﺠﻴِﺪ﴾
]ق :اﻵﻳﺔ .[١
ب ِ
ب﴾ ]صَ﴿ [٢٩:وَﻫَﺬا ﻛﺘَﺎ ٌ ﻚ ُﻣﺒَﺎَرٌك ﻟِﻴَﱠﺪﺑﱠـﺮوا آَòﺗِِﻪ َوﻟِﻴَـﺘََﺬﱠﻛﺮ أُوﻟُﻮ اْﻷَﻟْﺒَﺎ ِ
ب أَﻧْـَﺰﻟْﻨَﺎﻩُ إِﻟَْﻴ َ ِ
وﻗﺎل ﺗﻌﺎﱃ﴿ :ﻛﺘَﺎ ٌ
َ ُ
أَﻧْـَﺰﻟْﻨَﺎﻩُ ُﻣﺒَﺎَرٌك ﻓَﺎﺗﱠﺒُِﻌﻮﻩُ َواﺗﱠـُﻘﻮا ﻟََﻌﻠﱠُﻜْﻢ ﺗُـْﺮَﲪُﻮَن﴾ ]اﻷﻧﻌﺎم.[١٥٥ :
﴿إِﻧﱠﻪُ ﻟَُﻘْﺮآٌن َﻛِﺮﱘٌ﴾ ]اﻟﻮاﻗﻌﺔ﴿ [٧٧ :إِﱠن َﻫَﺬا اﻟُْﻘْﺮآَن ﻳَـْﻬِﺪي ﻟِﻠﱠِﱵ ِﻫَﻲ أَﻗْـَﻮُم﴾ ]اﻹﺳﺮاء :اﻵﻳﺔ .[٩
ﻀِﺮَُØﺎ ﻚ اْﻷَْﻣﺜَﺎُل ﻧَ ْ وﻗﺎل ﺗﻌﺎﱃ﴿ :ﻟَﻮ أَﻧْـﺰﻟْﻨَﺎ ﻫَﺬا اﻟُْﻘﺮآَن َﻋﻠَﻰ ﺟﺒٍﻞ ﻟَﺮأَﻳـﺘﻪ َﺧﺎِﺷﻌﺎً ﻣﺘﺼ ِّﺪﻋﺎً ِﻣﻦ َﺧْﺸﻴِﺔ ا ﱠِ
َ kوﺗِْﻠ َ ْ َ َُ َ ََ َ َْ ُ ْ ْ َ َ
ﺖ ُﺳﻮَرةٌ ﻓَِﻤ ْﻨـُﻬْﻢ َﻣْﻦ ﻳَـُﻘﻮُل أَﻳﱡُﻜْﻢ َزاَدﺗْﻪُ َﻫِﺬﻩِ إِﳝَﺎً5 س ﻟََﻌﻠﱠُﻬْﻢ ﻳَـﺘَـَﻔﱠﻜُﺮوَن﴾ ]اﳊﺸﺮَ﴿ [٢١:وإَِذا َﻣﺎ أُﻧِْﺰﻟَ ْ ﻟِﻠﻨﱠﺎ ِ
ض ﻓَـَﺰاَدُْْÒﻢ ِرْﺟﺴﺎً إَِﱃ ﻓَﺄَﱠﻣﺎ اﻟﱠِﺬﻳَﻦ آَﻣﻨُﻮا ﻓَـَﺰاَدُْْÒﻢ إِﳝَﺎَ ً5وُﻫْﻢ ﻳَْﺴﺘَـْﺒِﺸُﺮوَن )َ (١٢٤وأَﱠﻣﺎ اﻟﱠِﺬﻳَﻦ ِﰲ ﻗُـﻠُﻮِِْØﻢ َﻣَﺮ ٌ
ﱄ َﻫَﺬا اﻟُْﻘْﺮآُن ِﻷُﻧِْﺬَرُﻛْﻢ ﺑِِﻪ َوَﻣْﻦ ﺑَـﻠََﻎ﴾ ِرْﺟِﺴِﻬْﻢ َوَﻣﺎﺗُﻮا َوُﻫْﻢ َﻛﺎِﻓُﺮون﴾ ]اﻟﺘﻮﺑﺔَ﴿ [١٢٥-١٢٤ :وأُوِﺣَﻲ إِ َﱠ
]اﻷﻧﻌﺎم﴿ [١٩ :ﻓَﻼ ﺗُِﻄِﻊ اﻟَْﻜﺎﻓِِﺮﻳَﻦ َوَﺟﺎِﻫْﺪُﻫْﻢ ﺑِِﻪ ِﺟَﻬﺎداً َﻛﺒِﲑاً﴾ ]اﻟﻔﺮﻗﺎن .[٥٢ :وﻗﺎل ﺗﻌﺎﱃَ﴿ :وﻧَـﱠﺰﻟْﻨَﺎ
ﻚ اﻟِْﻜﺘَﺎب ﺗِﺒـﻴﺎ ً5ﻟُِﻜ ِﻞ َﺷﻲٍء وﻫﺪى ورْﲪَﺔً وﺑْﺸﺮى ﻟِْﻠﻤﺴِﻠِﻤﲔ﴾ ]اﻟﻨﺤﻞ﴿ [٨٩:وأَﻧْـﺰﻟْﻨَﺎ إِﻟَﻴ َ ِ
بﻚ اﻟْﻜﺘَﺎ َ َ َ ْ ّ ْ َ ُ ً ََ َُ َ ُ ْ َ َ َْ َﻋﻠَْﻴ َ
ب َوُﻣَﻬْﻴِﻤﻨﺎً َﻋﻠَْﻴِﻪ ﻓَﺎْﺣُﻜْﻢ ﺑَـ ْﻴـﻨَـُﻬْﻢ ِﲟَﺎ أَﻧْـَﺰَل اﱠ] ﴾ُkاﳌﺎﺋﺪة.[٤٨ : ﲔ ﻳََﺪﻳِْﻪ ِﻣَﻦ اﻟِْﻜﺘَﺎ ِ ِ∞ْﳊِّﻖ ﻣ ِ ِ
ﺼّﺪﻗﺎً ﻟَﻤﺎ ﺑَْ َ
َ َُ
ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 74
واﻟﻘﺮآن اﻟﻜﺮﱘ ﻣﺼﺪر اﻟﺸﺮﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ اﻟﱵ ﺑُﻌﺚ Øﺎ ﳏﻤﺪ ﷺ إﱃ اﻟﻨﺎس ﻛﺎﻓﺔ ،ﻗﺎل ﷲ ﺗﻌﺎﱃ﴿ :ﺗَـﺒَﺎَرَك
ﲔ ﻧَِﺬﻳﺮاً﴾ ]اﻟﻔﺮﻗﺎن[١: ِ ِِ ِ ِ
اﻟﱠﺬي ﻧَـﱠﺰَل اﻟُْﻔْﺮﻗَﺎَن َﻋﻠَﻰ َﻋْﺒﺪﻩ ﻟﻴَُﻜﻮَن ﻟْﻠَﻌﺎﻟَِﻤ َ
ﺻﺮاِط اﻟْﻌِﺰﻳِﺰ اْﳊِﻤﻴِﺪ ) (١ا ﱠِ ِ ِ ِِ ِ ﻚ ﻟِﺘْﺨِﺮج اﻟﻨﱠﺎ ِ ِ
k َ س ﻣَﻦ اﻟﻈﱡﻠَُﻤﺎت إَِﱃ اﻟﻨﱡﻮِر ِ˛ِْذن َرّْØﻢ إَِﱃ َ َ ِ
ب أَﻧْـَﺰﻟْﻨَﺎﻩُ إﻟَْﻴ َ ُ َ َ ﴿ﻛﺘَﺎ ٌ
ب َﺷِﺪﻳﺪ﴾ ]إﺑﺮاﻫﻴﻢ.[٢-١ : ض َوَوﻳْﻞ ﻟِْﻠَﻜﺎِﻓِﺮﻳَﻦ ِﻣْﻦ َﻋَﺬا ٍ اﻟﱠِﺬي ﻟَﻪُ ﻣﺎ ِﰲ اﻟ ﱠ ِ
ﺴَﻤﺎَوات َوَﻣﺎ ِﰲ اْﻷَْر ِ ٌ َ
ع اﱠَk ﻀﺎ ﻛﻤﺎ ﻗﺮرﻩ اﻟﻘﺮآن ،ﻗﺎل ﷲ ﺗﻌﺎﱃَ﴿ :ﻣْﻦ ﻳُِﻄِﻊ اﻟﱠﺮُﺳﻮَل ﻓَـَﻘْﺪ أَﻃَﺎ َ وﺳﻨﺔ اﻟﻨﱯ ﷺ ﻣﺼﺪر ﺗﺸﺮﻳﻊ أﻳ ً
ﺿﻼﻻً ُﻣﺒِﻴﻨﺎً﴾ ﺿﱠﻞ َ ﺺ اﱠَ َkوَرُﺳﻮﻟَﻪُ ﻓَـَﻘْﺪ ََوَﻣْﻦ ﺗَـَﻮﱠﱃ ﻓََﻤﺎ أَْرَﺳْﻠﻨَﺎَك َﻋﻠَْﻴِﻬْﻢ َﺣِﻔﻴﻈﺎً﴾ ]اﻟﻨﺴﺎءَ﴿ [٨٠ :وَﻣْﻦ ﻳَـْﻌ ِ
]اﻷﺣﺰاب :اﻵﻳﺔ َ﴿ [٣٦وَﻣﺎ آَُÍﻛُﻢ اﻟﱠﺮُﺳﻮُل ﻓَُﺨُﺬوﻩُ َوَﻣﺎ ََƒﺎُﻛْﻢ َﻋْﻨﻪُ ﻓَﺎﻧْـﺘَـُﻬﻮا﴾ ]اﳊﺸﺮ :اﻵﻳﺔ ﴿ [٧ﻗُْﻞ
إِْن ُﻛ ْﻨـﺘُْﻢ ُِﲢﺒﱡﻮَن اﱠ َkﻓَﺎﺗﱠﺒُِﻌﻮِﱐ ُْﳛﺒِْﺒُﻜُﻢ اﱠَ ُkوﻳَـْﻐِﻔْﺮ ﻟَُﻜْﻢ ذُﻧُﻮﺑَُﻜْﻢ َواﱠ ُkﻏَُﻔﻮٌر َرِﺣﻴٌﻢ﴾ ]آل ﻋﻤﺮان.[٣١ :
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75 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
-١ﻧﺰول اﻟﻘﺮآن
ﻧﺰل اﻟﻘﺮآن أول ﻣﺎ ﻧﺰل ﻋﻠﻰ اﻟﺮﺳﻮل ﷺ ﰲ ﻟﻴﻠﺔ اﻟﻘﺪر ﰲ رﻣﻀﺎن ،ﻗﺎل ﷲ ﺗﻌﺎﱃ﴿ :إِﱠ 5أَﻧْـَﺰﻟْﻨَﺎﻩُ ِﰲ ﻟَْﻴـﻠَِﺔ
اﻟَْﻘْﺪِر﴾ ]اﻟﻘﺪر﴿ [١ :إِﱠ 5أَﻧْـَﺰﻟْﻨَﺎﻩُ ِﰲ ﻟَْﻴـﻠٍَﺔ ُﻣﺒَﺎَرَﻛٍﺔ إِﱠُ 5ﻛﻨﱠﺎ ُﻣْﻨِﺬِرﻳَﻦ )ِ (٣ﻓﻴَﻬﺎ ﻳُـْﻔَﺮُق ُﻛﻞﱡ أَْﻣٍﺮ َﺣِﻜﻴٍﻢ﴾ ]اﻟﺪﺧﺎن:
ت ِﻣَﻦ اْﳍَُﺪى َواﻟُْﻔْﺮﻗَﺎِن﴾ ]اﻟﺒﻘﺮة: س وﺑـﻴِﻨَﺎ ٍ ﻀﺎَن اﻟﱠِﺬي أُﻧِْﺰَل ِﻓﻴِﻪ اﻟُْﻘﺮآُن ﻫﺪ ِ
ى ﻟﻠﻨﱠﺎ ِ َ َ ّ
ْ ُ ً َ﴿ .[٤-٣ﺷْﻬُﺮ َرَﻣ َ
.[١٨٥
وﻛﺎن ﻋُُﻤﺮ اﻟﻨﱯ ﷺ أول ﻣﺎ ﻧﺰل ﻋﻠﻴﻪ أرﺑﻌﲔ ﺳﻨﺔ ﻋﻠﻰ اﳌﺸﻬﻮر ﻋﻨﺪ أﻫﻞ اﻟﻌﻠﻢ ،وﻗﺪ روي ﻋﻦ اﺑﻦ ﻋﺒﺎس
ﺴﻦ ﻫﻲ اﻟﱵ ﻳﻜﻮن Øﺎ ﺑﻠﻮغ اﻟﺮﺷﺪ وﻛﻤﺎلِ ِ
رﺿﻲ ﷲ ﻋﻨﻬﻤﺎ وﻋﻄﺎء وﺳﻌﻴﺪ ﺑﻦ اﳌﺴﻴّﺐ وﻏﲑﻫﻢ .وﻫﺬﻩ اﻟ ّ
اﻟﻌﻘﻞ وﲤﺎم اﻹدراك.
واﻟﺬي ﻧﺰل ∞ﻟﻘﺮآن ﻣﻦ ﻋﻨﺪ ﷲ ﺗﻌﺎﱃ إﱃ اﻟﻨﱯ ﷺ ﺟﱪﻳﻞ أﺣﺪ اﳌﻼﺋﻜﺔ اﳌﻘﺮﺑﲔ اﻟﻜﺮام ،ﻗﺎل ﷲ ﺗﻌﺎﱃ
ﻚ ﻟِﺘَُﻜﻮَن ِﻣَﻦ
ﲔ )َ (١٩٣ﻋﻠَﻰ ﻗَـْﻠﺒِ َ ب اﻟْﻌﺎﻟَِﻤﲔ ) (١٩٢ﻧَـﺰَل ﺑِِﻪ اﻟﱡﺮو ِ
ح اْﻷَﻣ ُ
ُ َ ﻋﻦ اﻟﻘﺮآنَ﴿ :وإِﻧﱠﻪُ ﻟَﺘَـْﻨِﺰﻳُﻞ َر ِّ َ َ
ﺴﺎٍن َﻋَﺮٍِﰊ ُﻣﺒِ ٍ ِِ ِ
ﲔ﴾ ]اﻟﺸﻌﺮاء.[١٩٥ -١٩٢ : ّ اﻟُْﻤْﻨﺬِرﻳَﻦ ) (١٩٤ﺑﻠ َ
وﻗﺪ ﻛﺎن ﳉﱪﻳﻞ ﻋﻠﻴﻪ اﻟﺴﻼم ﻣﻦ اﻟﺼﻔﺎت اﳊﻤﻴﺪة اﻟﻌﻈﻴﻤﺔ ،ﻣﻦ اﻟﻜﺮم واﻟﻘﻮة واﻟﻘﺮب ﻣﻦ ﷲ ﺗﻌﺎﱃ
واﳌﻜﺎﻧﺔ واﻻﺣﱰام ﺑﲔ اﳌﻼﺋﻜﺔ واﻷﻣﺎﻧﺔ واﳊﺴﻦ واﻟﻄﻬﺎرة ﻣﺎ ﺟﻌﻠﻪ أﻫﻼً ﻷن ﻳﻜﻮن رﺳﻮل ﷲ ﺗﻌﺎﱃ ﺑﻮﺣﻴﻪ
إﱃ رﺳﻠﻪ ،ﻗﺎل ﷲ ﺗﻌﺎﱃ﴿ :إِﻧﱠﻪُ ﻟََﻘْﻮُل َرُﺳﻮٍل َﻛِﺮ ٍﱘ )ِ (١٩ذي ﻗُـﱠﻮٍة ِﻋْﻨَﺪ ِذي اﻟَْﻌْﺮ ِ
ش َﻣِﻜ ٍ
ﲔ )ُ (٢٠ﻣﻄَﺎٍع َﰒﱠ
أَِﻣﲔ﴾ ]اﻟﺘﻜﻮﻳﺮ .[٢١ -١٩ :وﻗﺎلَ﴿ :ﻋﻠﱠَﻤﻪُ َﺷِﺪﻳُﺪ اﻟُْﻘَﻮى ) (٥ذُو ِﻣﱠﺮةٍ ﻓَﺎْﺳﺘَـَﻮى )َ (٦وُﻫَﻮ ِ∞ْﻷُﻓُِﻖ
اْﻷَْﻋﻠَﻰ﴾ ]اﻟﻨﺠﻢ.[٧-٥ :
ِ ِ ﻚ ِ∞ْﳊِّﻖ ﻟِﻴـﺜَـﺒِ َ ﱠ ِ وﻗﺎل﴿ :ﻗُﻞ ﻧَـﱠﺰﻟَﻪ روح اﻟُْﻘُﺪ ِ ِ
ﲔ﴾ ]اﻟﻨﺤﻞ: ى َوﺑُْﺸَﺮى ﻟْﻠُﻤْﺴﻠِﻤ َ
ﺖ اﻟﺬﻳَﻦ آَﻣﻨُﻮا َوُﻫﺪ ً س ﻣْﻦ َرﺑِّ َ َ ُ ّ ْ ُُ ُ
.[١٠٢
وﻗﺪ ﺑﱠﲔ ﷲ ﺗﻌﺎﱃ ﻟﻨﺎ أوﺻﺎف ﺟﱪﻳﻞ اﻟﺬي ﻧﺰل ∞ﻟﻘﺮآن ﻣﻦ ﻋﻨﺪﻩ وﺗﺪل ﻋﻠﻰ ﻋﻈﻢ اﻟﻘﺮآن وﻋﻨﺎﻳﺘﻪ ﺗﻌﺎﱃ
ﻓﺈﻧﻪ ﻻ ﻳﺮﺳﻞ ﻣﻦ ﻛﺎن ﻋﻈﻴًﻤﺎ إﻻ ∞ﻷﻣﻮر اﻟﻌﻈﻴﻤﺔ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 76
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77 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
أول ﻣﺎ ﻧﺰل ﻣﻦ اﻟﻘﺮآن ﻋﻠﻰ وﺟﻪ اﻹﻃﻼق ﻗﻄًﻌﺎ اﻵòت اﳋﻤﺲ اﻷوﱃ ﻣﻦ ﺳﻮرة اﻟﻌﻠﻖ ،وﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﺴﺎَن ِﻣْﻦ َﻋﻠٍَﻖ ) (٢اﻗْـَﺮأْ َوَرﺑﱡ َ
ﻚ اْﻷَْﻛَﺮُم ) (٣اﻟﱠِﺬي َﻋﻠﱠَﻢ ِ∞ﻟَْﻘﻠَِﻢ ِ ﴿اﻗْـﺮأْ ِ∞ﺳِﻢ رﺑِ َ ﱠ ِ
ﻚ اﻟﺬي َﺧﻠََﻖ )َ (١ﺧﻠََﻖ اْﻷﻧْ َ َ ْ َّ
ﺴﺎَن َﻣﺎ َﱂْ ﻳَـْﻌﻠَْﻢ﴾ ]اﻟﻌﻠﻖ.[٥ -١: ﱠ ِ
)َ (٤ﻋﻠَﻢ اْﻷﻧْ َ
ﰒ ﻓﱰ اﻟﻮﺣﻲ ﻣﺪة ،ﰒ ﻧﺰﻟﺖ اﻵòت اﳋﻤﺲ اﻷوﱃ ﻣﻦ ﺳﻮرة اﳌﺪﺛﺮ ،وﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ òَ﴿ :أَﻳﱡـَﻬﺎ اﻟُْﻤﱠﺪﺛِّﺮ
ﻚ ﻓَﻄَِّﻬْﺮ )َ (٤واﻟﱡﺮْﺟَﺰ ﻓَﺎْﻫُﺠْﺮ﴾ ]اﳌﺪﺛﺮ .[٥-١:ﻓﻔﻲ ) (١ﻗُْﻢ ﻓَﺄَﻧِْﺬْر )َ (٢وَرﺑﱠ َ
ﻚ ﻓََﻜِّ ْﱪ )َ (٣وﺛِﻴَﺎﺑَ َ
اﻟﺼﺤﻴﺤﲔ ﺻﺤﻴﺢ اﻟﺒﺨﺎري وﻣﺴﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔ رﺿﻲ ﷲ ﻋﻨﻬﺎ ﰲ ﺑﺪء اﻟﻮﺣﻲ ﻗﺎﻟﺖ :ﺣﱴ ﺟﺎءﻩ اﳊﻖ
وﻫﻮ ﰲ ﻏﺎر ﺣﺮاء ،ﻓﺠﺎءﻩ اﳌﻠﻚ ﻓﻘﺎل اﻗﺮأ ،ﻓﻘﺎل اﻟﻨﱯ ﷺ ﻣﺎ أ 5ﺑﻘﺎرئ )ﻳﻌﲏ ﻟﺴﺖ أﻋﺮف اﻟﻘﺮاءة(
ﺴﺎَن َﻣﺎ َﱂْ ﻳَـْﻌﻠَْﻢ﴾. ﱠ ِ ﻓﺬﻛﺮ اﳊﺪﻳﺚ وﻓﻴﻪ :ﰒ ﻗﺎل﴿ :اﻗْـﺮأْ ِ∞ﺳِﻢ رﺑِ َ ﱠ ِ
ﻚ اﻟﺬي َﺧﻠَﻖ﴾ إﱃ ﻗﻮﻟﻪَ) :ﻋﻠَﻢ اْﻷﻧْ َ َ ْ َّ
وﻓﻴﻬﻤﺎ ﻋﻦ ﺟﺎﺑﺮ رﺿﻲ ﷲ ﻋﻨﻪ ،أن اﻟﻨﱯ ﷺ ﻗﺎل وﻫﻮ ﳛﺪث ﻋﻦ ﻓﱰة اﻟﻮﺣﻲ) :ﺑﻴﻨﺎ أ 5أﻣﺸﻲ إذ ﲰﻌﺖ
ﺻﻮ ًÍﻣﻦ اﻟﺴﻤﺎء(....
ﻓﺬﻛﺮ اﳊﺪﻳﺚ ،وﻓﻴﻪ ،ﻓﺄﻧﺰل ﷲ ﺗﻌﺎﱃ òَ﴿ :أَﻳﱡـَﻬﺎ اﻟُْﻤﱠﺪﺛِّﺮ ) (١ﻗُْﻢ ﻓَﺄَﻧِْﺬْر﴾ إﱃ ﴿َواﻟﱡﺮْﺟَﺰ ﻓَﺎْﻫُﺠﺮ﴾.
وﲦﺖ آòت ﻳﻘﺎل ﻓﻴﻬﺎ أول ﻣﺎ ﻧﺰل ،واﳌﺮاد أول ﻣﺎ ﻧﺰل ∞ﻋﺘﺒﺎر ﺷﻲء ﻣﻌﲔ ،ﻓﺘﻜﻮن أوﻟﻴﺔ ﻣﻘﻴﺪة ﻣﺜﻞ:
ﺣﺪﻳﺚ ﺟﺎﺑﺮ رﺿﻲ ﷲ ﻋﻨﻪ ﰲ اﻟﺼﺤﻴﺤﲔ أن أ∞ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ اﻟﺮﲪﻦ ﺳﺄﻟﻪ :أي اﻟﻘﺮآن أﻧﺰل أول؟ ﻗﺎل
ﻚ اﻟﱠِﺬي َﺧﻠََﻖ﴾ ﻓﻘﺎل ﺟﺎﺑﺮ :ﻻ أﺧﱪك ﺟﺎﺑﺮ òَ﴿ :أَﻳﱡـَﻬﺎ اﻟُْﻤﱠﺪﺛُِّﺮ﴾ ﻗﺎل أﺑﻮ ﺳﻠﻤﺔ :أﻧﺒﺌﺖ أﻧﻪ ﴿اﻗْـَﺮأْ ِ∞ْﺳِﻢ َرﺑِّ َ
إﻻ ﲟﺎ ﻗﺎل رﺳﻮل ﷲ ﷺ :ﻗﺎل رﺳﻮل ﷲ ﷺ) :ﺟﺎورت ﰲ ﺣﺮاء ﻓﻠﻤﺎ ﻗﻀﻴﺖ ﺟﻮاري ﻫﺒﻄﺖ (...ﻓﺬﻛﺮ
اﳊﺪﻳﺚ وﻓﻴﻪ :ﻓﺄﺗﻴﺖ ﺧﺪﳚﺔ ﻓﻘﻠﺖ :دﺛﺮوﱐ ،وﺻﺒﻮا ﻋﻠﻲ ﻣﺎء ∞رًدا ،وأُﻧﺰل ﻋﻠﻲ òَ﴿ :أَﻳﱡـَﻬﺎ اﻟُْﻤﱠﺪﺛُِّﺮ﴾ إﱃ
ﻗﻮﻟﻪَ﴿ :واﻟﱡﺮْﺟَﺰ ﻓَﺎْﻫُﺠْﺮ﴾.
ﻓﻬﺬﻩ اﻷوﻟﻴﺔ اﻟﱵ ذﻛﺮﻫﺎ ﺟﺎﺑﺮ رﺿﻲ ﷲ ﻋﻨﻪ ∞ﻋﺘﺒﺎر أول ﻣﻦ ﻧﺰل ﺑﻌﺪ ﻓﱰة اﻟﻮﺣﻲ ،أو أول ﻣﺎ ﻧﺰل ﰲ
ﺷﺄن اﻟﺮﺳﺎﻟﺔ؛ ﻷن ﻣﺎ ﻧﺰل ﻣﻦ ﺳﻮرة اﻗﺮأ ﺛﺒﺘﺖ ﺑﻪ ﻧﺒﻮة اﻟﻨﱯ ﷺ ،وﻣﺎ ﻧﺰل ﻣﻦ ﺳﻮرة اﳌﺪﺛﺮ ﺛﺒﺘﺖ ﺑﻪ اﻟﺮﺳﺎﻟﺔ
ﰲ ﻗﻮﻟﻪ ﴿ﻗُْﻢ ﻓَﺄَﻧِْﺬْر﴾ وﳍﺬا ﻗﺎل أﻫﻞ اﻟﻌﻠﻢ :إن اﻟﻨﱯ ﷺ ﻧُﺒﺊ ﺑـ ﴿اﻗْـَﺮأْ﴾ وأُرﺳﻞ ﺑـ ﴿اﻟُْﻤﱠﺪﺛُِّﺮ﴾.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 78
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79 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
-٤اﳌﻜﻲ واﳌﺪﱐ
ﻧﺰل اﻟﻘﺮآن ﻋﻠﻰ اﻟﻨﱯ ﷺ ُﻣﻔﺮﻗًﺎ ﰲ ﺧﻼل ﺛﻼث وﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻗﻀﻰ رﺳﻮل ﷲ ﷺ أﻛﺜﺮﻫﺎ ﲟﻜﺔ ،ﻗﺎل
ﺚ َوﻧَـﱠﺰﻟْﻨَﺎﻩُ ﺗَـْﻨِﺰﻳﻼً﴾ ]اﻹﺳﺮاء [١٠٦ :وﻟﺬﻟﻚ ﻗﺴﻢ ُ ﷲ ﺗﻌﺎﱃ ﴿َوﻗُـْﺮآ ً5ﻓَـَﺮﻗْـﻨَﺎﻩُ ﻟِﺘَـْﻘَﺮأَﻩُ َﻋﻠَﻰ اﻟﻨﱠﺎ ِ
س َﻋﻠَﻰ ﻣْﻜ ٍ
اﻟﻌﻠﻤﺎء رﲪﻬﻢ ﷲ ﺗﻌﺎﱃ اﻟﻘﺮآن إﱃ ﻗﺴﻤﲔ :ﻣﻜﻲ وﻣﺪﱐ :ﻓﺎﳌﻜﻲ :ﻣﺎ ﻧﺰل ﻋﻠﻰ اﻟﻨﱯ ﷺ ﻗﺒﻞ ﻫﺠﺮﺗﻪ إﱃ
اﳌﺪﻳﻨﺔ.
واﳌﺪﱐ :ﻣﺎ ﻧﺰل ﻋﻠﻰ اﻟﻨﱯ ﷺ ﺑﻌﺪ ﻫﺠﺮﺗﻪ إﱃ اﳌﺪﻳﻨﺔ.
ﺖ ﻟَُﻜُﻢ اﻹﺳﻼم ِدﻳﻨﺎً﴾
ﺿﻴ ُ ْ َ ََ ﺖ ﻟَُﻜْﻢ ِدﻳﻨَُﻜْﻢ َوأَْﲤَْﻤ ُ
ﺖ َﻋﻠَْﻴُﻜﻢ ﻧِْﻌﻤِﱵ ور ِ وﻋﻠﻰ ﻫﺬا ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :اﻟْﻴَـْﻮَم أَْﻛَﻤْﻠ ُ
]اﳌﺎﺋﺪة [٣:ﻣﻦ اﻟﻘﺴﻢ اﳌﺪﱐ وإن ﻛﺎﻧﺖ ﻗﺪ ﻧﺰﻟﺖ ﻋﻠﻰ اﻟﻨﱯ ﷺ ﰲ ﺣﺠﺔ اﻟﻮداع ﺑﻌﺮﻓﺔ ،ﻓﻔﻲ ﺻﺤﻴﺢ
اﻟﺒﺨﺎري ﻋﻦ ﻋﻤﺮ رﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎل :ﻗﺪ ﻋﺮﻓﻨﺎ ذﻟﻚ اﻟﻴﻮم ،واﳌﻜﺎن اﻟﺬي ﻧﺰﻟﺖ ﻓﻴﻪ ﻋﻠﻰ اﻟﻨﱯ ﷺ،
ﻧﺰﻟﺖ وﻫﻮ ﻗﺎﺋﻢ ﺑﻌﺮﻓﺔ ﻳﻮم ﲨﻌﺔ.
وﻳﺘﻤﻴﺰ اﻟﻘﺴﻢ اﳌﻜﻲ ﻋﻦ اﳌﺪﱐ ﻣﻦ ﺣﻴﺚ اﻷﺳﻠﻮب واﳌﻮﺿﻮع:
أ -أﻣﺎ ﻣﻦ ﺣﻴﺚ اﻷﺳﻠﻮب ﻓﻬﻮ:
-١اﻟﻐﺎﻟﺐ ﰲ اﳌﻜﻲ ﻗﻮة اﻷﺳﻠﻮب ،وﺷﺪة اﳋﻄﺎب؛ ﻷن ﻏﺎﻟﺐ اﳌﺨﺎﻃﺒﲔ ُﻣﻌﺮﺿﻮن ﻣﺴﺘﻜﱪون ،وﻻ
ﻳﻠﻴﻖ Øﻢ إﻻ ذﻟﻚ ،أﻗﺮأ ﺳﻮرﰐ اﳌﺪﺛﺮ ،واﻟﻘﻤﺮ.
أﻣﺎ اﳌﺪﱐ :ﻓﺎﻟﻐﺎﻟﺐ ﰲ أﺳﻠﻮﺑﻪ اﻟﻠﲔ ،وﺳﻬﻮﻟﺔ اﳋﻄﺎب؛ ﻷن ﻏﺎﻟﺐ اﳌﺨﺎﻃﺒﲔ ﻣﻘﺒﻠﻮن ﻣﻨﻘﺎدون ،أﻗﺮا ﺳﻮرة
اﳌﺎﺋﺪة.
ﺼﺮ اﻵòت ،وﻗﻮة اﶈﺎﺟﺔ؛ ﻷن ﻏﺎﻟﺐ اﳌﺨﺎﻃﺒﲔ ﻣﻌﺎﻧﺪون ﻣﺸﺎﻗﻮن ،ﻓﺨﻮﻃﺒﻮا ﲟﺎ ِ
-٢اﻟﻐﺎﻟﺐ ﰲ اﳌﻜﻲ ﻗ َ
ﺗﻘﺘﻀﻴﻪ ﺣﺎﳍﻢ ،أﻗﺮا ﺳﻮرة اﻟﻄﻮر.
أﻣﺎ اﳌﺪﱐ :ﻓﺎﻟﻐﺎﻟﺐ ﻓﻴﻪ ﻃﻮل اﻵòت ،وذﻛﺮ اﻷﺣﻜﺎم ،ﻣﺮﺳﻠﺔ ﺑﺪون ﳏﺎﺟﺔ؛ ﻷن ﺣﺎﳍﻢ ﺗﻘﺘﻀﻲ ذﻟﻚ ،أﻗﺮأ
آﻳﺔ اﻟﱠﺪﻳﻦ ﰲ ﺳﻮرة اﻟﺒﻘﺮة.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 84
ﺗﺮﲨﻪ اﻟﻘﺮآن
اﻟﱰﲨﺔ ﻟﻐﺔ :ﺗﻄﻠﻖ ﻋﻠﻰ ﻣﻌﺎٍن ﺗﺮﺟﻊ إﱃ اﻟﺒﻴﺎن واﻹﻳﻀﺎح.
وﰲ اﻻﺻﻄﻼح :اﻟﺘﻌﺒﲑ ﻋﻦ اﻟﻜﻼم ﺑﻠﻐﺔ أﺧﺮى.
وﺗﺮﲨﺔ اﻟﻘﺮان :اﻟﺘﻌﺒﲑ ﻋﻦ ﻣﻌﻨﺎﻩ ﺑﻠﻐﺔ أﺧﺮى.
واﻟﱰﲨﺔ ﻧﻮﻋﺎن:
أﺣﺪﳘﺎ :ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ،وذﻟﻚ ±ن ﻳﻮﺿﻊ ﺗﺮﲨﺔ ﻛﻞ ﻛﻠﻤﺔ ˛زاﺋﻬﺎ.
اﻟﺜﺎﱐ :ﺗﺮﲨﺔ ﻣﻌﻨﻮﻳﺔ ،أو ﺗﻔﺴﲑﻳﺔ ،وذﻟﻚ ±ن ﻳﻌﱪ ﻋﻦ ﻣﻌﲎ اﻟﻜﻼم ﺑﻠﻐﺔ أﺧﺮى ﻣﻦ ﻏﲑ ﻣﺮاﻋﺎة اﳌﻔﺮدات
واﻟﱰﺗﻴﺐ.
ﻣﺜﺎل ذﻟﻚ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :إِﱠَ 5ﺟَﻌْﻠﻨَﺎﻩُ ﻗُـْﺮآَ ً5ﻋَﺮﺑِﻴّﺎً ﻟََﻌﻠﱠُﻜْﻢ ﺗَـْﻌِﻘﻠُﻮَن﴾ ]اﻟﺰﺧﺮف [٣ :ﻓﺎﻟﱰﲨﺔ اﳊﺮﻓﻴﺔ :أن
ﻳﱰﺟﻢ ﻛﻠﻤﺎت ﻫﺬﻩ اﻵﻳﺔ ﻛﻠﻤﺔً ﻛﻠﻤﺔ ﻓﻴﱰﺟﻢ ﴿إ ﴾5ﰒ ﴿ﺟﻌﻠﻨﺎﻩ﴾ ﰒ ﴿ﻗﺮآ ﴾5ﰒ ﴿ﻋﺮﺑﻴﺎ﴾ وﻫﻜﺬا.
واﻟﱰﲨﺔ اﳌﻌﻨﻮﻳﺔ :أن ﻳﱰﺟﻢ ﻣﻌﲎ اﻵﻳﺔ ﻛﻠﻬﺎ ﺑﻘﻄﻊ اﻟﻨﻈﺮ ﻋﻦ ﻣﻌﲎ ﻛﻞ ﻛﻠﻤﺔ وﺗﺮﺗﻴﺒﻬﺎ ،وﻫﻲ ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻌﲎ
اﻟﺘﻔﺴﲑ اﻹﲨﺎﱄ.
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103 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺣﻜﻢ ﺗﺮﲨﺔ اﻟﻘﺮآن:
اﻟﱰﲨﺔ اﳊﺮﻓﻴﺔ ∞ﻟﻨﺴﺒﺔ ﻟﻠﻘﺮآن اﻟﻜﺮﱘ ﻣﺴﺘﺤﻴﻠﺔ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ أﻫﻞ اﻟﻌﻠﻢ ،وذﻟﻚ ﻷﻧﻪ ﻳﺸﱰط ﰲ ﻫﺬا اﻟﻨﻮع
ﻣﻦ اﻟﱰﲨﺔ ﺷﺮوط ﻻ ﳝﻜﻦ ﲢﻘﻘﻬﺎ ﻣﻌﻬﺎ وﻫﻲ:
أ -وﺟﻮد ﻣﻔﺮدات ﰲ اﻟﻠﻐﺔ اﳌﱰﺟﻢ إﻟﻴﻬﺎ ˛زاء ﺣﺮوف اﻟﻠﻐﺔ اﳌﱰﺟﻢ ﻣﻨﻬﺎ.
ب -وﺟﻮد أدوات ﻟﻠﻤﻌﺎﱐ ﰲ اﻟﻠﻐﺔ اﳌﱰﺟﻢ إﻟﻴﻬﺎ ﻣﺴﺎوﻳﺔ أو ﻣﺸﺎØﺔ ﻟﻸدوات ﰲ اﻟﻠﻐﺔ اﳌﱰﺟﻢ ﻣﻨﻬﺎ.
ج -ﲤﺎﺛﻞ اﻟﻠﻐﺘﲔ اﳌﱰﺟﻢ ﻣﻨﻬﺎ وإﻟﻴﻬﺎ ﰲ ﺗﺮﺗﻴﺐ اﻟﻜﻠﻤﺎت ﺣﲔ ﺗﺮﻛﻴﺒﻬﺎ ﰲ اﳉﻤﻞ واﻟﺼﻔﺎت واﻹﺿﺎﻓﺎت
وﻗﺎل ﺑﻌﺾ اﻟﻌﻠﻤﺎء :إن اﻟﱰﲨﺔ اﳊﺮﻓﻴﺔ ﳝﻜﻦ ﲢﻘﻘﻬﺎ ﰲ ﺑﻌﺾ آﻳﺔ ،أو ﳓﻮﻫﺎ ،وﻟﻜﻨﻬﺎ -وإن أﻣﻜﻦ ﲢﻘﻘﻬﺎ
ﰲ ﳓﻮ ذﻟﻚ -ﳏﺮﻣﺔ ﻷƒﺎ ﻻ ﳝﻜﻦ أن ﺗﺆدي اﳌﻌﲎ ﺑﻜﻤﺎﻟﻪ ،وﻻ أن ﺗﺆﺛﺮ ﰲ اﻟﻨﻔﻮس Ûﺛﲑ اﻟﻘﺮآن اﻟﻌﺮﰊ
اﳌﺒﲔ ،وﻻ ﺿﺮورة ﺗﺪﻋﻮ إﻟﻴﻬﺎ؛ ﻟﻼﺳﺘﻐﻨﺎء ﻋﻨﻬﺎ ∞ﻟﱰﲨﺔ اﳌﻌﻨﻮﻳﺔ.
وﻋﻠﻰ ﻫﺬا ﻓﺎﻟﱰﲨﺔ اﳊﺮﻓﻴﺔ إن أﻣﻜﻨﺖ ﺣ̃ﺴﺎ ﰲ ﺑﻌﺾ اﻟﻜﻠﻤﺎت ﻓﻬﻲ ﳑﻨﻮﻋﺔ ﺷﺮًﻋﺎ ،اﻟﻠﻬﻢ إﻻ أن ﻳﱰﺟﻢ
ﻛﻠﻤﺔ ﺧﺎﺻﺔ ﺑﻠﻐﺔ ﻣﻦ ﳜﺎﻃﺒﻪ ﻟﻴﻔﻬﻤﻬﺎ ،ﻣﻦ ﻏﲑ أن ﻳﱰﺟﻢ اﻟﱰﻛﻴﺐ ﻛﻠﻪ ﻓﻼ ±س.
وأﻣﺎ اﻟﱰﲨﺔ اﳌﻌﻨﻮﻳﺔ ﻟﻠﻘﺮآن ﻓﻬﻲ ﺟﺎﺋﺰة ﰲ اﻷﺻﻞ ﻷﻧﻪ ﻻ ﳏﺬور ﻓﻴﻬﺎ ،وﻗﺪ ﲡﺐ ﺣﲔ ﺗﻜﻮن وﺳﻴﻠﺔ إﱃ
إﺑﻼغ اﻟﻘﺮآن واﻹﺳﻼم ﻟﻐﲑ اﻟﻨﺎﻃﻘﲔ ∞ﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ ،ﻷن إﺑﻼغ ذﻟﻚ واﺟﺐ ،وﻣﺎ ﻻ ﻳﺘﻢ اﻟﻮاﺟﺐ إﻻ ﺑﻪ
ﻓﻬﻮ واﺟﺐ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 104
اﺷﺘﻬﺮ ∞ﻟﺘﻔﺴﲑ ﲨﺎﻋﺔ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ،ذﻛﺮ اﻟﺴﻴﻮﻃﻲ ﻣﻨﻬﻢ :اﳋﻠﻔﺎء اﻷرﺑﻌﺔ أ∞ ﺑﻜﺮ وﻋﻤﺮ وﻋﺜﻤﺎن وﻋﻠﻴﺎ
رﺿﻲ ﷲ ﻋﻨﻬﻢ ،إﻻ أن اﻟﺮواﻳﺔ ﻋﻦ اﻟﺜﻼﺛﺔ اﻷوﻟﲔ ﱂ ﺗﻜﻦ ﻛﺜﲑة ،ﻻﻧﺸﻐﺎﳍﻢ ∞ﳋﻼﻓﺔ ،وﻗﻠﺔ اﳊﺎﺟﺔ إﱃ
اﻟﻨﻘﻞ ﰲ ذﻟﻚ ﻟﻜﺜﺮة اﻟﻌﺎﳌﲔ ∞ﻟﺘﻔﺴﲑ.
ﻀﺎ :ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮد وﻋﺒﺪ ﷲ ﺑﻦ ﻋﺒﺎس ،ﻓﻠﻨﱰﺟﻢ ﳊﻴﺎة ﻋﻠﻰ
وﻣﻦ اﳌﺸﺘﻬﺮﻳﻦ ∞ﻟﺘﻔﺴﲑ ﻣﻦ اﻟﺼﺤﺎﺑﺔ أﻳ ً
ﺑﻦ أﰊ ﻃﺎﻟﺐ ﻣﻊ ﻫﺬﻳﻦ رﺿﻲ ﷲ ﻋﻨﻬﻢ.
-١ﻋﻠﻰ ﺑﻦ أﰊ ﻃﺎﻟﺐ:
ﻫﻮ اﺑﻦ ﻋﻢ اﻟﺮﺳﻮل ﷺ ،وزوج ﻓﺎﻃﻤﺔ رﺿﻲ ﷲ ﻋﻨﻪ وﻋﻨﻬﺎ ،وأول ﻣﻦ آﻣﻦ ﺑﻪ ﻣﻦ ﻗﺮاﺑﺘﻪ ،اﺷﺘﻬﺮ Øﺬا
اﻻﺳﻢ .وﻛﻨﻴﺘﻪ أﺑﻮ اﳊﺴﻦ ،وأﺑﻮ ﺗﺮاب.
وﻟﺪ ﻗﺒﻞ ﺑﻌﺜﺔ اﻟﻨﱯ ﷺ ﺑﻌﺸﺮ ﺳﻨﲔ ،وﺗﺮﰊ ﰲ ﺣﺠﺮ اﻟﻨﱯ ﷺ ،وﺷﻬﺪ ﻣﻌﻪ اﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ،وﻛﺎن ﺻﺎﺣﺐ
اﻟﻠﻮاء ﰲ ﻣﻌﻈﻤﻬﺎ ،وﱂ ﻳﺘﺨﻠﻒ إﻻ ﰲ ﻏﺰوة ﺗﺒﻮك ،ﺧﻠﻔﻪ اﻟﻨﱯ ﷺ ﰲ أﻫﻠﻪ ،وﻗﺎل ﻟﻪ" :أﻣﺎ ﺗﺮﺿﻰ أن ﺗﻜﻮن
ﻣﲏ ﲟﻨﺰﻟﺔ ﻫﺎرون ﻣﻦ ﻣﻮﺳﻰ ،إﻻ أﻧﻪ ﻻ ﻧﱯ ﺑﻌﺪي" ،ﻧﻘﻞ ﻟﻪ ﻣﻦ اﳌﻨﺎﻗﺐ واﻟﻔﻀﺎﺋﻞ ﻣﺎ ﱂ ﻳﻨﻘﻞ ﻟﻐﲑﻩ ،وﻫﻠﻚ
ﺑﻪ ﻃﺎﺋﻔﺘﺎن :اﻟﻨﻮاﺻﺐ اﻟﺬﻳﻦ ﻧﺼﺒﻮا ﻟﻪ اﻟﻌﺪاوة ،وﺣﺎوﻟﻮا إﺧﻔﺎء ﻣﻨﺎﻗﺒﻪ ،واﻟﺮواﻓﺾ اﻟﺬي ∞ﻟﻐﻮا ﻓﻴﻤﺎ زﻋﻤﻮﻩ
ﻣﻦ ﺣﺒﻪ ،وأﺣﺪﺛﻮا ﻟﻪ ﻣﻦ اﳌﻨﺎﻗﺐ اﻟﱵ وﺿﻌﻮﻫﺎ ﻣﺎ ﻫﻮ ﰲ ﻏﲎ ﻋﻨﻪ ،ﺑﻞ ﻫﻮ ﻋﻨﺪ اﻟﺘﺄﻣﻞ ﻣﻦ اﳌﺜﺎﻟﺐ.
اﺷﺘﻬﺮ رﺿﻲ ﷲ ﻋﻨﻪ ∞ﻟﺸﺠﺎﻋﺔ واﻟﺬﻛﺎء ﻣﻊ اﻟﻌﻠﻢ واﻟﺰﻛﺎء ﺣﱴ ﻛﺎن أﻣﲑ اﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ اﳋﻄﺎب رﺿﻲ
ﷲ ﻋﻨﻪ ﻟﻴﺘﻌﻮذ ﻣﻦ ﻣﻌﻀﻠﺔ ﻟﻴﺲ ﳍﺎ أﺑﻮ ﺣﺴﻦ ،وﻣﻦ أﻣﺜﻠﺔ اﻟﻨﺤﻮﻳﲔ :ﻗﻀﻴﺔ وﻻ أ∞ ﺣﺴﻦ ﳍﺎ ،وروى ﻋﻦ
ﻋﻠﻲ أﻧﻪ ﻛﺎن ﻳﻘﻮل :ﺳﻠﻮﱐ ﺳﻠﻮﱐ وﺳﻠﻮﱐ ﻋﻦ ﻛﺘﺎب ﷲ ﺗﻌﺎﱃ ،ﻓﻮﷲ ﻣﺎ ﻣﻦ آﻳﺔ إﻻ وأ 5أﻋﻠﻢ أﻧﺰﻟﺖ ﺑﻠﻴﻞ
أو ƒﺎر ،وﻗﺎل اﺑﻦ ﻋﺒﺎس رﺿﻲ ﷲ ﻋﻨﻬﻤﺎ :إذا ﺟﺎء 5اﻟﺜﺒﺖ ﻋﻦ ﻋﻠﻲ ﱂ ﻧﻌﺪل ﺑﻪ ،وروي ﻋﻨﻪ أﻧﻪ ﻗﺎل :ﻣﺎ
أﺧﺬت ﻣﻦ ﺗﻔﺴﲑ اﻟﻘﺮآن ﻓﻌﻦ ﻋﻠﻲ ﺑﻦ أﰊ ﻃﺎﻟﺐ .ﻛﺎن أﺣﺪ أﻫﻞ اﻟﺸﻮرى اﻟﺬي رﺷﺤﻬﻢ ﻋﻤﺮ رﺿﻲ ﷲ
ﻋﻨﻪ ﻟﺘﻌﻴﲔ اﳋﻠﻴﻔﺔ ،ﻓﻌﺮﺿﻬﺎ ﻋﻠﻴﻪ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ﻋﻮف ﻓﺄﰉ إﻻ ﺑﺸﺮوط ﱂ ﻳﻘﺒﻞ ﺑﻌﻀﻬﺎ ،ﰒ ∞ﻳﻊ ﻋﺜﻤﺎن
ﻓﺒﺎﻳﻌﻪ ﻋﻠﻲ واﻟﻨﺎس ،ﰒ ﺑﻮﻳﻊ ∞ﳋﻼﻓﺔ ﺑﻌﺪ ﻋﺜﻤﺎن ﺣﱴ ﻗﺘﻞ ﺷﻬﻴًﺪا ﰲ اﻟﻜﻮﻓﺔ ﻟﻴﻠﺔ اﻟﺴﺎﺑﻊ ﻋﺸﺮ ﻣﻦ
رﻣﻀﺎن ،ﺳﻨﺔ أرﺑﻌﲔ ﻣﻦ اﳍﺠﺮة رﺿﻲ ﷲ ﻋﻨﻪ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 106
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107 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
-٢ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮد:
ﻫﻮ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮد ﺑﻦ ﻏﺎﻓﻞ اﳍﺰﱄ ،وأﻣﻪ أم ﻋﺒﺪ ﻛﺎن ﻳﻨﺴﺐ إﻟﻴﻬﺎ أﺣﻴﺎً ،5وﻛﺎن ﻣﻦ اﻟﺴﺎﺑﻘﲔ اﻷوﻟﲔ
ﰲ اﻹﺳﻼم ،وﻫﺎﺟﺮ اﳍﺠﺮﺗﲔ ،وﺷﻬﺪ ﺑﺪًرا ،وﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ اﳌﺸﺎﻫﺪ.
ﺗﻠﻘﻰ ﻣﻦ اﻟﻨﱯ ﷺ ﺑﻀًﻌﺎ وﺳﺒﻌﲔ ﺳﻮرة ﻣﻦ اﻟﻘﺮآن ،وﻗﺎل ﻟﻪ اﻟﻨﱯ ﷺ ﰲ أول اﻹﺳﻼم" :إﻧﻚ ﻟﻐﻼم
ﻀﺎ ﻛﻤﺎ أُﻧﺰل ﻓﻠﻴﻘﺮأﻩ ﻋﻠﻰ ﻗﺮاءة اﺑﻦ أم ﻋﺒﺪ" ،وﰲ ﺻﺤﻴﺢ
ﻣﻌﻠﻢ" ،وﻗﺎل" :ﻣﻦ أﺣﺐ أن ﻳﻘﺮأ اﻟﻘﺮآن ﻏ ً
اﻟﺒﺨﺎري أن اﺑﻦ ﻣﺴﻌﻮد رﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎل :ﻟﻘﺪ ﻋﻠﻢ أﺻﺤﺎب رﺳﻮل ﷲ ﷺ أﱐ ﻣﻦ أﻋﻠﻤﻬﻢ ﺑﻜﺘﺎب
ﷲ ،وﻗﺎل :وﷲ اﻟﺬي ﻻ إﻟﻪ ﻏﲑﻩ ﻣﺎ أﻧﺰﻟﺖ ﺳﻮرة ﻣﻦ ﻛﺘﺎب ﷲ إﻻ وأ 5أﻋﻠﻢ أﻳﻦ ﻧﺰﻟﺖ ،وﻻ أُﻧﺰﻟﺖ آﻳﺔ
ﻣﻦ ﻛﺘﺎب ﷲ إﻻ وأ 5أﻋﻠﻢ ﻓﻴﻤﻦ أُﻧﺰﻟﺖ ،وﻟﻮ أﻋﻠﻢ أﺣًﺪا أﻋﻠﻢ ﻣﲏ ﺑﻜﺘﺎب ﷲ ﺗﺒﻠﻐﻪ اﻹﺑﻞ ﻟﺮﻛﺒ ُ
ﺖ إﻟﻴﻪ.
وﻛﺎن ﳑﻦ ﺧﺪم اﻟﻨﱯ ﷺ ﻓﻜﺎن ﺻﺎﺣﺐ ﻧﻌﻠﻴﻪ وﻃﻬﻮرﻩ ووﺳﺎدﻩ ﺣﱴ ﻗﺎل أﺑﻮ ﻣﻮﺳﻰ اﻷﺷﻌﺮي :ﻗﺪﻣﺖ أ5
وأﺧﻲ ﻣﻦ اﻟﻴﻤﻦ ﻓﻤﻜﺜﻨﺎ ﺣﻴﻨًﺎ ﻣﺎ ﻧﺮى إﻻ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮد رﺟﻞ ﻣﻦ أﻫﻞ ﺑﻴﺖ اﻟﻨﱯ ﷺ ﳌﺎ ﻧﺮى ﻣﻦ
دﺧﻮﻟﻪ ودﺧﻮل أﻣﻪ ﻋﻠﻰ اﻟﻨﱯ ﷺ ،وﻣﻦ أﺟﻞ ﻣﻼزﻣﺘﻪ اﻟﻨﱯ ﷺ Ûﺛﺮ ﺑﻪ وØﺪﻳﻪ ،ﺣﱴ ﻗﺎل ﻓﻴﻪ ﺣﺬﻳﻔﺔ :ﻣﺎ
أﻋﺮف أﺣًﺪا أﻗﺮب ﻫﺪً òوﲰﺘًﺎ ودﻻ˜ ∞ﻟﻨﱯ ﷺ ﻣﻦ اﺑﻦ أم ﻋﺒﺪ.
ﺑﻌﺜﻪ ﻋﻤﺮ ﺑﻦ اﳋﻄﺎب إﱃ اﻟﻜﻮﻓﺔ ،ﻟﻴﻌﻠﻤﻬﻢ أﻣﻮر دﻳﻨﻬﻢ ،وﺑﻌﺚ ﻋﻤﺎًرا أﻣًﲑا وﻗﺎل :إƒﻤﺎ ﻣﻦ اﻟﻨﺠﺒﺎء ﻣﻦ
أﺻﺤﺎب ﳏﻤﺪ ﷺ ،ﻓﺎﻗﺘﺪوا Øﻤﺎ ،ﰒ أﻣﺮﻩ ﻋﺜﻤﺎن ﻋﻠﻰ اﻟﻜﻮﻓﺔ ،ﰒ ﻋﺰﻟﻪ ،وأﻣﺮﻩ ∞ﻟﺮﺟﻮع إﱃ اﳌﺪﻳﻨﺔ ،ﻓﺘﻮﰲ
ﻓﻴﻬﺎ ﺳﻨﺔ اﺛﻨﺘﲔ وﺛﻼﺛﲔ ،ودﻓﻦ ∞ﻟﺒﻘﻴﻊ وﻫﻮ اﺑﻦ ﺑﻀﻊ وﺳﺒﻌﲔ ﺳﻨﺔ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 108
-٣ﻋﺒﺪ ﷲ ﺑﻦ ﻋﺒﺎس:
ﻫﻮ اﺑﻦ ﻋﻢ اﻟﺮﺳﻮل ﷲ ﷺ وﻟﺪ ﻗﺒﻞ اﳍﺠﺮة ﺑﺜﻼث ﺳﻨﲔ ﻻزم اﻟﻨﱯ ﷺ ﻷﻧﻪ اﺑﻦ ﻋﻤﻪ ،وﺧﺎﻟﺘﻪ ﻣﻴﻤﻮﻧﺔ
ﲢﺖ اﻟﻨﱯ ﷺ ،وﺿّﻤﻪ اﻟﻨﱯ ﷺ إﱃ ﺻﺪرﻩ وﻗﺎل :اﻟﻠﻬﻢ ﻋﻠﻤﻪ اﳊﻜﻤﺔ ،وﰲ رواﻳﺔ :اﻟﻜﺘﺎب ،وﻗﺎل ﻟﻪ
ﺣﲔ وﺿﻊ ﻟﻪ وﺿﻮءﻩ :اﻟﻠﻬﻢ ﻓﻘﻪ ﰲ اﻟﺪﻳﻦ ،ﻓﻜﺎن Øﺬا اﻟﺪﻋﺎء اﳌﺒﺎرك ﺣﱪ اﻷﻣﺔ ﰲ ﻧﺸﺮ اﻟﺘﻔﺴﲑ واﻟﻔﻘﻪ،
ﺣﻴﺚ وﻓﻘﻪ ﷲ ﺗﻌﺎﱃ ﻟﻠﺤﺮص ﻋﻠﻰ اﻟﻌﻠﻢ واﳉﺪ ﰲ ﻃﻠﺒﻪ واﻟﺼﱪ ﻋﻠﻰ ﺗﻠﻘﻴﻪ وﺑﺬﻟﻪ،
ﻓﻨﺎل ﺑﺬﻟﻚ ﻣﻜﺎً 5ﻋﺎﻟﻴًﺎ ﺣﱴ ﻛﺎن أﻣﲑ اﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ اﳋﻄﺎب ﻳﺪﻋﻮﻩ إﱃ ﳎﺎﻟﺴﻪ وÔﺧﺬ ﺑﻘﻮﻟﻪ ،ﻓﻘﺎل
اﳌﻬﺎﺟﺮون :أﻻ ﺗﺪﻋﻮ أﺑﻨﺎء 5ﻛﻤﺎ ﺗﺪﻋﻮ اﺑﻦ ﻋﺒﺎس؟! ﻓﻘﺎل ﳍﻢ :ذاﻛﻢ ﻓﱴ اﻟﻜﻬﻮل ﻟﻪ ﻟﺴﺎن ﺳﺆول وﻗﻠﺐ
ﻋﻘﻮل ،ﰒ دﻋﺎﻫﻢ ذات ﻳﻮم ﻓﺄدﺧﻠﻪ ﻣﻌﻬﻢ ﻟﲑﻳﻬﻢ ﻣﻨﻪ ﻣﺎ رآﻩ ،ﻓﻘﺎل ﻋﻤﺮ :ﻣﺎ ﺗﻘﻮﻟﻮن ﰲ ﻗﻮل ﷲ ﺗﻌﺎﱃ:
﴿إَِذا ﺟﺎء ﻧَﺼﺮ ا ﱠِ
َ kواﻟَْﻔْﺘُﺢ﴾ ]اﻟﻨﺼﺮ [١:ﺣﱴ ﺧﺘﻢ اﻟﺴﻮرة ،ﻓﻘﺎل ﺑﻌﻀﻬﻢ :أﻣﺮ 5أن ﳓﻤﺪ ﷲ وﻧﺴﺘﻐﻔﺮﻩ َ َ ُْ
إذا ﻓﺘﺢ ﻋﻠﻴﻨﺎ ،وﺳﻜﺖ ﺑﻌﻀﻬﻢ ،ﻓﻘﺎل ﻋﻤﺮ ﻻﺑﻦ ﻋﺒﺎس :أﻛﺬﻟﻚ ﺗﻘﻮل؟ ﻗﺎل :ﻻ ،ﻗﺎل :ﻓﻤﺎ ﺗﻘﻮل؟ ﻗﺎل:
ﻫﻮ أﺟﻞ رﺳﻮل ﷲ ﷺ ،أﻋﻠﻤﻪ ﷲ ﻟﻪ إذا ﺟﺎء ﻧﺼﺮ ﷲ ،واﻟﻔﺘﺢ ﻓﺘﺢ ﻣﻜﺔ ،ﻓﺬﻟﻚ ﻋﻼﻣﺔ أﺟﻠﻚ ﻓﺴﺒﺢ
ﲝﻤﺪ رﺑﻚ ،واﺳﺘﻐﻔﺮﻩ إﻧﻪ ﻛﺎن ﺗﻮاً∞ ،ﻗﺎل ﻋﻤﺮ :ﻣﺎ أﻋﻠﻢ ﻣﻨﻬﺎ إﻻ ﻣﺎ ﺗﻌﻠﻢ ،وﻗﺎل اﺑﻦ ﻣﺴﻌﻮد رﺿﻲ ﷲ
ﻋﻨﻪ :ﻟﻨﻌﻢ ﺗﺮﲨﺎن اﻟﻘﺮآن اﺑﻦ ﻋﺒﺎس ،ﻟﻮ أدرك أﺳﻨﺎﻧﻨﺎ ﻣﺎ ﻋﺎﺷﺮﻩ ﻣﻨﺎ أﺣﺪ ،أي ﻣﺎ ﻛﺎن ﻧﻈًﲑا ﻟﻪ ،ﻫﺬا ﻣﻊ
أن اﺑﻦ ﻋﺒﺎس ﻋﺎش ﺑﻌﺪﻩ ﺳﺘًﺎ وﺛﻼﺛﲔ ﺳﻨﺔ ،ﻓﻤﺎ ﻇﻨﻚ ﲟﺎ اﻛﺘﺴﺐ ﺑﻌﺪﻩ ﻣﻦ اﻟﻌﻠﻢ.
وﻗﺎل اﺑﻦ ﻋﻤﺮ ﻟﺴﺎﺋﻞ ﺳﺄﻟﻪ ﻋﻦ آﻳﺔ :اﻧﻄﻠﻖ إﱃ اﺑﻦ ﻋﺒﺎس ﻓﺎﺳﺄﻟﻪ ﻓﺈﻧﻪ أﻋﻠﻢ ﻣﻦ ﺑﻘﻲ ﲟﺎ أﻧﺰل ﻋﻠﻰ ﳏﻤﺪ
ﷺ ،وﻗﺎل ﻋﻄﺎء :ﻣﺎ رأﻳﺖ ﻗﻂ أﻛﺮم ﻣﻦ ﳎﻠﺲ اﺑﻦ ﻋﺒﺎس ﻓﻘﻬﺎ وأﻋﻈﻢ ﺧﺸﻴﺔ ،إن أﺻﺤﺎب اﻟﻔﻘﻪ ﻋﻨﺪﻩ،
وأﺻﺤﺎب اﻟﻘﺮآن ﻋﻨﺪﻩ ،وأﺻﺤﺎب اﻟﺸﻌﺮ ﻋﻨﺪﻩ ،ﻳﺼﺪرﻫﻢ ﻛﻠﻬﻢ ﻣﻦ واد واﺳﻊ.
وﻗﺎل أﺑﻮ واﺋﻞ :ﺧﻄﺒﻨﺎ اﺑﻦ ﻋﺒﺎس وﻫﻮ ﻋﻠﻰ اﳌﻮﺳﻢ )أي واٍل ﻋﻠﻰ ﻣﻮﺳﻢ اﳊﺞ ﻣﻦ ﻋﺜﻤﺎن رﺿﻲ ﷲ ﻋﻨﻪ(
ﻓﺎﻓﺘﺘﺢ ﺳﻮرة اﻟﻨﻮر ﳒﻌﻞ ﻳﻘﺮأ وﻳﻔﺴﺮ ،ﻓﺠﻌﻠﺖ أﻗﻮل ﻣﺎ رأﻳﺖ ،وﻻ ﲰﻌﺖ ﻛﻼم رﺟﻞ ﻣﺜﻠﻪ ،وﻟﻮ ﲰﻌﺘﻪ
ﻓﺎرس واﻟﺮوم واﻟﱰك ﻷﺳﻠﻤﺖ ،وﻻﻩ ﻋﺜﻤﺎن ﻋﻠﻰ ﻣﻮﺳﻢ اﳊﺞ ﺳﻨﺔ ﲬﺲ وﺛﻼﺛﲔ ووﻻﻩ ﻋﻠﱞﻲ ﻋﻠﻰ اﻟﺒﺼﺮة
ﻓﻠﻤﺎ ﻗﺘﻞ ﻣﻀﻰ إﱃ اﳊﺠﺎز ،ﻓﺄﻗﺎم ﰲ ﻣﻜﺔ ،ﰒ ﺧﺮج ﻣﻨﻬﺎ إﱃ اﻟﻄﺎﺋﻒ ﻓﻤﺎت ﻓﻴﻬﺎ ﺳﻨﺔ ﲦﺎن وﺳﺘﲔ ﻋﻦ
إﺣﺪى وﺳﺒﻌﲔ ﺳﻨﺔ.
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109 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 110
ﻀﺎ ﺣﲔ ﻳﻘﻮل: وﻣﺜﺎﻟﻪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻜﺘﺎب ﷲ ﺗﻌﺎﱃ ،أن ﻳﺘﻮﻫﻢ واﻫﻢ ﺗﻨﺎﻗﺾ اﻟﻘﺮآن وﺗﻜﺬﻳﺐ ﺑﻌﻀﻪ ﺑﻌ ً
ﻚ﴾ ]اﻟﻨﺴﺎء [٧٩:وﻳﻘﻮل ﰲ ﻣﻮﺿﻊ ﻚ ِﻣْﻦ َﺳﻴِّﺌٍَﺔ ﻓَِﻤْﻦ ﻧَـْﻔِﺴ َ ﻚ ِﻣﻦ ﺣ ٍ ِ ِ
ﺴﻨَﺔ ﻓَﻤَﻦ اﱠَ kوَﻣﺎ أَ َ
ﺻﺎﺑَ َ ﺻﺎﺑَ َ ْ َ َ ﴿َﻣﺎ أَ َ
ﺼ ْﺒـُﻬْﻢ َﺳﻴِّﺌَﺔٌ ﻳَـُﻘﻮﻟُﻮا َﻫِﺬﻩِ ِﻣْﻦ ِﻋْﻨِﺪَك ﻗُﻞ ُﻛﻞﱞ ِﻣْﻦ
kوإِْن ﺗُ ِ ِِ ِ ِ ِ ِ
ﺴﻨَﺔٌ ﻳَـُﻘﻮﻟُﻮا َﻫﺬﻩ ﻣْﻦ ﻋْﻨﺪ ا ﱠ َ
ِ ِ
آﺧﺮَ﴿ :وإْن ﺗُﺼ ْﺒـُﻬْﻢ َﺣ َ
] ﴾kاﻟﻨﺴﺎء.[٧٨: ِﻋْﻨِﺪ ا ﱠِ
وﻻ ﻳﻠﺰم ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓَﻼ ﺗَُﻜﻮﻧَﱠﻦ ِﻣَﻦ اﻟُْﻤْﻤ َِﱰﻳَﻦ﴾ ]اﻟﺒﻘﺮة [١٤٧:أن ﻳﻜﻮن اﻻﻣﱰاء واﻗًﻌﺎ ﻣﻦ اﻟﺮﺳﻮل
ﻚ َﻋﻦ آِ ò
ت ﺼﱡﺪﻧﱠ َ ْ َ ﷺ ،ﻷن اﻟﻨﻬﻲ ﻋﻦ اﻟﺸﻲء ﻗﺪ ﻳﻮﺟﻪ إﱃ ﻣﻦ ﱂ ﻳﻘﻊ ﻣﻨﻪ ،أﻻ ﺗﺮى ﻗﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :وﻻ ﻳَ ُ
ﲔ﴾ ]اﻟﻘﺼﺺ [٨٧ :وﻣﻦ اﳌﻌﻠﻮم أƒﻢ ﱂ ِ ِ ع إَِﱃ َرﺑِّ َ ﺖ إِﻟَْﻴ َ ا ﱠِ
kﺑَـْﻌَﺪ إِْذ أُﻧِْﺰﻟَ ْ
ﻚ َوﻻ ﺗَُﻜﻮﻧَﱠﻦ ﻣَﻦ اﻟُْﻤْﺸِﺮﻛ َ ﻚ َواْد ُ
ﻳﺼﺪون اﻟﻨﱯ ﷺ ﻋﻦ آòت ﷲ ،وأن اﻟﻨﱯ ﷺ ﱂ ﻳﻘﻊ ﻣﻨﻪ ﺷﺮك .واﻟﻐﺮض ﻣﻦ ﺗﻮﺟﻴﻪ اﻟﻨﻬﻲ إﱃ ﻣﻦ ﻻ
ﻳﻘﻊ ﻣﻨﻪ :اﻟﺘﻨﺪﻳﺪ ﲟﻦ وﻗﻊ ﻣﻨﻬﻢ واﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﻨﻬﺎﺟﻬﻢ ،وØﺬا ﻳﺰول اﻻﺷﺘﺒﺎﻩ ،وﻇﻦ ﻣﺎ ﻻ ﻳﻠﻴﻖ ∞ﻟﺮﺳﻮل
ﷺ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 118
ﺴﻢ
اﻟﻘ َ
اﻟﻘﺴﻢ :ﺑﻔﺘﺢ اﻟﻘﺎف واﻟﺴﲔ ،اﻟﻴﻤﲔ ،وﻫﻮÛ :ﻛﻴﺪ اﻟﺸﻲء ﺑﺬﻛﺮ ُﻣَﻌﻈﱠﻢ ∞ﻟﻮاو ،أو إﺣﺪى أﺧﻮاÒﺎ ،وأدواﺗﻪ
ﺛﻼث:
ض إِﻧﱠﻪُ َﳊَّﻖ﴾ ]اﻟﺬرòت [٢٣:وﳛﺬف ﻣﻌﻬﺎ اﻟﻌﺎﻣﻞ ﺴَﻤﺎِء َواْﻷَْر ِ اﻟﻮاو -ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓَـَﻮَر ِّ
ب اﻟ ﱠ
وﺟﻮ∞ ،وﻻ ﻳﻠﻴﻬﺎ إﻻ اﺳﻢ ﻇﺎﻫﺮ.
واﻟﺒﺎء -ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻻ أُﻗِْﺴُﻢ ﺑِﻴَـْﻮِم اﻟِْﻘﻴَﺎَﻣِﺔ﴾ ]اﻟﻘﻴﺎﻣﺔ [١:وﳚﻮز ﻣﻌﻬﺎ ذﻛﺮ اﻟﻌﺎﻣﻞ ﻛﻤﺎ ﰲ ﻫﺬا
ِ ِ
ﲔ﴾ ]ص [٨٢:وﳚﻮز أن اﳌﺜﺎل ،وﳚﻮز ﺣﺬﻓﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ إﺑﻠﻴﺲ﴿ :ﻗَﺎَل ﻓَﺒِِﻌﱠﺰﺗ َ
ﻚ َﻷُْﻏِﻮﻳَـﻨﱠـُﻬْﻢ أَْﲨَﻌ َ
ﻳﻠﻴﻬﺎ اﺳﻢ ﻇﺎﻫﺮ ﻛﻤﺎ ﻣﺜﻠﻨﺎ ،وأن ﻳﻠﻴﻬﺎ ﺿﻤﲑ ﻛﻤﺎ ﰲ ﻗﻮﻟﻚ :ﷲ رﰊ وﺑﻪ أﺣﻠﻒ ﻟﻴﻨﺼﺮن اﳌﺆﻣﻨﲔ.
kﻟَﺘُْﺴﺄَﻟُﱠﻦ َﻋﱠﻤﺎ ُﻛ ْﻨـﺘُْﻢ ﺗَـْﻔَﱰُوَن﴾ ]اﻟﻨﺤﻞ :اﻵﻳﺔ [٥٦وﳛﺬف ﻣﻌﻬﺎ اﻟﻌﺎﻣﻞ واﻟﺘﺎء -ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ Í﴿ :ﱠِ
وﺟﻮً∞ ،وﻻ ﻳﻠﻴﻬﺎ إﻻ اﺳﻢ ﷲ ،أو رب ﻣﺜﻞ :ﺗﺮب اﻟﻜﻌﺒﺔ ﻷﺣﺠﻦ إن ﺷﺎء ﷲ.
واﻷﺻﻞ ذﻛﺮ اﳌﻘﺴﻢ ﺑﻪ ،وﻫﻮ ﻛﺜﲑ ﻛﻤﺎ ﰲ اﳌﺜﻞ اﻟﺴﺎﺑﻘﺔ .وﻗﺪ ﳛﺬف وﺣﺪﻩ ﻣﺜﻞ ﻗﻮﻟﻚ :أﺣﻠﻒ ﻋﻠﻴﻚ
ﻟﺘﺠﺘﻬﺪن.
وﻗﺪ ﳛﺬف ﻣﻊ اﻟﻌﺎﻣﻞ وﻫﻮ ﻛﺜﲑ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃُ﴿ :ﰒﱠ ﻟَﺘُْﺴﺄَﻟُﱠﻦ ﻳَـْﻮَﻣﺌٍِﺬ َﻋِﻦ اﻟﻨﱠِﻌﻴِﻢ﴾ ]اﻟﺘﻜﺎﺛﺮ[٨ :
واﻷﺻﻞ ذﻛﺮ اﳌﻘﺴﻢ ﻋﻠﻴﻪ ،وﻫﻮ ﻛﺜﲑ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗُْﻞ ﺑَـﻠَﻰ َوَرِّﰊ ﻟَﺘُـ ْﺒـَﻌﺜُﻦ﴾ ]اﻟﺘﻐﺎﺑﻦ :اﻵﻳﺔ [٧وﻗﺪ
ﳛﺬف ﺟﻮاًزا ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ق َواﻟُْﻘْﺮآِن اﻟَْﻤِﺠﻴِﺪ﴾ ]ق [١:وﺗﻘﺪﻳﺮﻩ ﻟﻴﻬﻠﻜﻦ.
وﻗﺪ ﳛﺬف وﺟﻮً∞ إذا ﺗﻘﺪﻣﻪ ،أو اﻛﺘﻨﻔﻪ ﻣﺎ ﻳﻐﲏ ﻋﻨﻪ ،ﻗﺎﻟﻪ اﺑﻦ ﻫﺸﺎم ﰲ اﳌﻐﲏ وﻣﺜﻞ ﻟﻪ ﺑﻨﺤﻮ :زﻳﺪ ﻗﺎﺋﻢ
وﷲ ،وزﻳﺪ وﷲ ﻗﺎﺋﻢ.
وﻟﻠﻘﺴﻢ ﻓﺎﺋﺪÍن:
إﺣﺪاﳘﺎ :ﺑﻴﺎن ﻋﻈﻤﺔ اﳌﻘﺴﻢ ﺑﻪ.
واﻟﺜﺎﻧﻴﺔ :ﺑﻴﺎن أﳘﻴﺔ اﳌﻘﺴﻢ ﻋﻠﻴﻪ ،وإرادة ﺗﻮﻛﻴﺪﻩ ،وﻟﺬا ﻻ ﳛﺴﻦ اﻟﻘﺴﻢ إﻻ ﰲ اﻷﺣﻮال اﻟﺘﺎﻟﻴﺔ:
اﻷوﱃ :أن ﻳﻜﻮن اﳌﻘﺴﻢ ﻋﻠﻴﻪ ذا أﳘﻴﺔ.
اﻟﺜﺎﻧﻴﺔ :أن ﻳﻜﻮن اﳌﺨﺎﻃﺐ ﻣﱰدًدا ﰲ ﺷﺄﻧﻪ.
اﻟﺜﺎﻟﺜﺔ :أن ﻳﻜﻮن اﳌﺨﺎﻃﺐ ﻣﻨﻜًﺮا ﻟﻪ.
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125 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 126
اﻟﻘﺼﺺ
اﻟﻘﺼﺺ واﻟﻘﺺ ﻟﻐﺔ :ﺗﺘﺒﻊ اﻷﺛﺮ.
ﻀ ﺎ.
وﰲ اﻻﺻﻄﻼح :اﻹﺧﺒﺎر ﻋﻦ ﻗﻀﻴﺔ ذات ﻣﺮاﺣﻞ ،ﻳﺘﺒﻊ ﺑﻌﻀﻬﺎ ﺑﻌ ً
َ kﺣِﺪﻳﺜﺎً﴾ ]اﻟﻨﺴﺎء [٨٧ :وذﻟﻚ وﻗﺼﺺ اﻟﻘﺮآن أﺻﺪق اﻟﻘﺼﺺ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :وﻣﻦ أَﺻَﺪُق ِﻣﻦ ا ﱠِ
َ ََ ْ ْ
ﺺ ِﲟَﺎ أَْوَﺣ ْﻴـﻨَﺎ
ﺼ ِ
ﺴَﻦ اﻟَْﻘ َ
ﻚ أَْﺣ َ
ﺺ َﻋﻠَْﻴ َﻟﺘﻤﺎم ﻣﻄﺎﺑﻘﺘﻬﺎ ﻋﻠﻰ اﻟﻮاﻗﻊ وأﺣﺴﻦ اﻟﻘﺼﺺ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃَْ ﴿ :ﳓُﻦ ﻧَـُﻘ ﱡ
ﻚ َﻫَﺬا اﻟُْﻘْﺮآن﴾ ]ﻳﻮﺳﻒ [٣:وذﻟﻚ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ أﻋﻠﻰ درﺟﺎت اﻟﻜﻤﺎل ﰲ اﻟﺒﻼﻏﺔ وﺟﻼل اﳌﻌﲎ. إِﻟَْﻴ َ
ﱪةٌ ِﻷُوِﱄ اْﻷَﻟْﺒَﺎب﴾ ]ﻳﻮﺳﻒ .[١١١:وذﻟﻚ ﻟﻘﻮة وأﻧﻔﻊ اﻟﻘﺼﺺ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟََﻘْﺪ َﻛﺎَن ِﰲ ﻗَ ِ ِ
ﺼﺼِﻬْﻢ ﻋ ْ َ
َ
Ûﺛﲑﻫﺎ ﰲ إﺻﻼح اﻟﻘﻠﻮب واﻷﻋﻤﺎل واﻷﺧﻼق.
وﻫﻲ ﺛﻼﺛﺔ أﻗﺴﺎم:
* ﻗﺴﻢ ﻋﻦ اﻷﻧﺒﻴﺎء واﻟﺮﺳﻞ ،وﻣﺎ ﺟﺮى ﳍﻢ ﻣﻊ اﳌﺆﻣﻨﲔ Øﻢ واﻟﻜﺎﻓﺮﻳﻦ.
* وﻗﺴﻢ ﻋﻦ أﻓﺮاد وﻃﻮاﺋﻒ ،ﺟﺮى ﳍﻢ ﻣﺎ ﻓﻴﻪ ﻋﱪة ،ﻓﻨﻘﻠﺔ ﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ،ﻛﻘﺼﺔ ﻣﺮﱘ ،وﻟﻘﻤﺎن ،واﻟﺬي
ﻣﺮ ﻋﻠﻰ ﻗﺮﻳﺔ وﻫﻲ ﺧﺎوﻳﺔ ﻋﻠﻰ ﻋﺮوﺷﻬﺎ ،وذي اﻟﻘﺮﻧﲔ ،وﻗﺎرون ،وأﺻﺤﺎب اﻟﻜﻬﻒ ،وأﺻﺤﺎب اﻟﻔﻴﻞ،
وأﺻﺤﺎب اﻷﺧﺪود وﻏﲑ ذﻟﻚ.
* وﻗﺴﻢ ﻋﻦ ﺣﻮادث وأﻗﻮام ﰲ ﻋﻬﺪ اﻟﻨﱯ ﷺ ،ﻛﻘﺼﺔ ﻏﺰوة ﺑﺪر ،وأﺣﺪ ،واﻷﺣﺰاب ،وﺑﲏ ﻗﺮﻳﻈﺔ ،وﺑﲏ
اﻟﻨﻀﲑ ،وزﻳﺪ ﺑﻦ ﺣﺎرﺛﺔ ،وأﰊ ﳍﺐ ،وﻏﲑ ذﻟﻚ.
وﻟﻠﻘﺼﺺ ﰲ اﻟﻘﺮآن ﺣﻜﻢ ﻛﺜﲑة ﻋﻈﻴﻤﺔ ﻣﻨﻬﺎ:
-١ﺑﻴﺎن ﺣﻜﻤﺔ ﷲ ﺗﻌﺎﱃ ﻓﻴﻤﺎ ﺗﻀﻤﻨﺘﻪ ﻫﺬﻩ اﻟﻘﺼﺺ؛ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :وﻟََﻘْﺪ َﺟﺎَءُﻫْﻢ ِﻣَﻦ اْﻷَﻧْـﺒَﺎِء َﻣﺎ ِﻓﻴِﻪ
ُﻣْﺰَدَﺟٌﺮ﴾ ]اﻟﻘﻤﺮِ﴿ [٤:ﺣْﻜَﻤﺔٌ َ∞ﻟِﻐَﺔٌ ﻓََﻤﺎ ﺗُـْﻐِﻦ اﻟﻨﱡُﺬُر﴾ ]اﻟﻘﻤﺮ.[٥:
ِ
-٢ﺑﻴﺎن ﻋﺪﻟﻪ ﺗﻌﺎﱃ ﺑﻌﻘﻮﺑﺔ اﳌﻜﺬﺑﲔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ اﳌﻜﺬﺑﲔَ﴿ :وَﻣﺎ ﻇَﻠَْﻤﻨَﺎُﻫْﻢ َوﻟَﻜْﻦ ﻇَﻠَُﻤﻮا أَﻧْـُﻔ َ
ﺴُﻬْﻢ
ِ kﻣْﻦ َﺷْﻲٍء ﻟَﱠﻤﺎ َﺟﺎَء أَْﻣُﺮ َرﺑِّﻚ﴾ ]ﻫﻮد.[١٠١: ﺖ َﻋ ْﻨـﻬﻢ آِﳍﺘـﻬﻢ اﻟﱠِﱵ ﻳْﺪﻋُﻮَن ِﻣﻦ ُدوِن ا ﱠِ
ْ َ ﻓََﻤﺎ أَْﻏﻨَ ْ ُ ْ َُ ُ ُ
ِ ٍ ِ
ﺴَﺤﺮ ﻧﻌﻤﺔ ﻣﻦ ﻋﻨﺪ 5ﻛﺬﻟﻚ -٣ﺑﻴﺎن ﻓﻀﻠﻪ ﺗﻌﺎﱃ ﲟﺜﻮﺑﺔ اﳌﺆﻣﻨﲔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :إﱠﻻ آَل ﻟُﻮط َﳒﱠْﻴـﻨَﺎُﻫْﻢ ﺑ َ
ﳒﺰي ﻣﻦ ﺷﻜٍﺮ﴾ ]اﻟﻘﻤﺮ.[٣٥-٣٤ :
ب اﻟﱠِﺬﻳَﻦ ِﻣْﻦ ﻗَـْﺒِﻠِﻬْﻢ ِ
-٤ﺗﺴﻠﻴﺔ اﻟﻨﱯ ﷺ ﻋﻤﺎ أﺻﺎﺑﻪ ﻣﻦ اﳌﻜﺬﺑﲔ ﻟﻪ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :وإِْن ﻳَُﻜّﺬﺑُﻮَك ﻓَـَﻘْﺪ َﻛﱠﺬ َ
ﻒ َﻛﺎَن ت اﻟﱠِﺬﻳَﻦ َﻛَﻔُﺮوا ﻓََﻜْﻴ َب اﻟُْﻤﻨِِﲑ﴾ ]ﻓﺎﻃﺮُ﴿ [٢٥ :ﰒﱠ أََﺧْﺬ ُ ت َوِ∞ﻟﱡﺰﺑُِﺮ َوِ∞ﻟِْﻜﺘَﺎ ِﺟﺎءُْÒﻢ رﺳﻠُُﻬﻢ ِ∞ﻟْﺒـﻴِﻨَﺎ ِ
َ َ ْ ُ ُ ْ َّ
ﻧَِﻜِﲑ﴾ ]ﻓﺎﻃﺮ.[٢٦ :
127 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 128
-٥ﺗﺮﻏﻴﺐ اﳌﺆﻣﻨﲔ ﰲ اﻹﳝﺎن ∞ﻟﺜﺒﺎت ﻋﻠﻴﻪ واﻻزدòد ﻣﻨﻪ ،إذ ﻋﻠﻤﻮا ﳒﺎة اﳌﺆﻣﻨﲔ اﻟﺴﺎﺑﻘﲔ ،واﻧﺘﺼﺎر ﻣﻦ
ِ أﻣﺮوا ∞ﳉﻬﺎد ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓَﺎْﺳﺘََﺠ ْﺒـﻨَﺎ ﻟَﻪُ َوَﳒﱠْﻴـﻨَﺎﻩُ ِﻣَﻦ اﻟْﻐَِّﻢ َوَﻛَﺬﻟِ َ
ﲔ﴾ ]اﻷﻧﺒﻴﺎء[٨٨ : ﻚ ﻧُـْﻨِﺠﻲ اﻟُْﻤْﺆﻣﻨِ َ
ت ﻓَﺎﻧْـﺘَـَﻘْﻤﻨَﺎ ِﻣَﻦ اﻟﱠِﺬﻳَﻦ أَْﺟَﺮُﻣﻮا َوَﻛﺎَنﻚ رﺳﻼً إَِﱃ ﻗَـﻮِﻣِﻬﻢ ﻓَﺠﺎءوُﻫﻢ ِ∞ﻟْﺒـﻴِﻨَﺎ ِ
ْ ْ َ ُ ْ َّ
ِ ِ
وﻗﻮﻟﻪَ﴿ :وﻟََﻘْﺪ أَْرَﺳْﻠﻨَﺎ ﻣْﻦ ﻗَـْﺒﻠ َ ُ ُ
ِ
ﲔ﴾ ]اﻟﺮوم.[٤٧ : ﺼُﺮ اﻟُْﻤْﺆﻣﻨِ ََﺣّﻘﺎً َﻋﻠَْﻴـﻨَﺎ ﻧَ ْ
ﻒ َﻛﺎَن ض ﻓَـﻴَـْﻨﻈُُﺮوا َﻛْﻴ َ -٦ﲢﺬﻳﺮ اﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ اﻻﺳﺘﻤﺮار ﰲ ﻛﻔﺮﻫﻢ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :أَﻓَـﻠَْﻢ ﻳَِﺴﲑُوا ِﰲ اْﻷَْر ِ
َﻋﺎِﻗﺒَﺔُ اﻟﱠِﺬﻳَﻦ ِﻣْﻦ ﻗَـْﺒِﻠِﻬْﻢ َدﱠﻣَﺮ اﱠَ ُkﻋﻠَْﻴِﻬْﻢ َوﻟِْﻠَﻜﺎِﻓِﺮﻳَﻦ أَْﻣﺜَﺎُﳍَﺎ﴾ ]ﳏﻤﺪ.[١٠ :
ﻚ ِﻣْﻦ -٧إﺛﺒﺎت رﺳﺎﻟﺔ اﻟﻨﱯ ﷺ ﻓﺈن أﺧﺒﺎر اﻷﻣﻢ اﻟﺴﺎﺑﻘﺔ ﻻ ﻳﻌﻠﻤﻬﺎ إﻻ ﷲ ﻋﺰ وﺟﻞ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺗِْﻠ َ
ﲔ﴾ ِ ِ ِ
ﺻِ ْﱪ إِﱠن اﻟَْﻌﺎﻗﺒَﺔَ ﻟْﻠُﻤﺘﱠﻘ َﻚ ﻣْﻦ ﻗَـْﺒِﻞ َﻫَﺬا ﻓَﺎ ْ
ﺖ وﻻ ﻗَـﻮﻣ َ ِ
ﺖ ﺗَـْﻌﻠَُﻤَﻬﺎ أَﻧْ َ َ ْ ُ ﻚ َﻣﺎ ُﻛْﻨ َﺐ ﻧُﻮِﺣﻴَﻬﺎ إِﻟَْﻴ َ أَﻧْـﺒَﺎِء اﻟْﻐَْﻴ ِ
]ﻫﻮد [٤٩ :وﻗﻮﻟﻪ﴿ :أََﱂْ َْÔﺗُِﻜْﻢ ﻧَـﺒَﺄُ اﻟﱠِﺬﻳَﻦ ِﻣْﻦ ﻗَـْﺒِﻠُﻜْﻢ ﻗَـْﻮِم ﻧُﻮٍح َوَﻋﺎٍد َوَﲦُﻮَد َواﻟﱠِﺬﻳَﻦ ِﻣْﻦ ﺑَـْﻌِﺪِﻫْﻢ ﻻ ﻳَـْﻌﻠَُﻤُﻬْﻢ
إِﱠﻻ اﱠ] ﴾ُkإﺑﺮاﻫﻴﻢ :اﻵﻳﺔ .[٩
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129 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺗﻜﺮار اﻟﻘﺼﺺ
ﻣﻦ اﻟﻘﺼﺺ اﻟﻘﺮآﻧﻴﺔ ﻣﺎ ﻻ Ôﰐ إﻻ ﻣﺮة واﺣﺪة ،ﻣﺜﻞ ﻗﺼﺔ ﻟﻘﻤﺎن ،وأﺻﺤﺎب اﻟﻜﻬﻒ ،وﻣﻨﻬﺎ ﻣﺎ Ôﰐ
ﻣﺘﻜﺮًرا ﺣﺴﺐ ﻣﺎ ﺗﺪﻋﻮ إﻟﻴﻪ اﳊﺎﺟﺔ ،وﺗﻘﺘﻀﻴﻪ اﳌﺼﻠﺤﺔ ،وﻻ ﻳﻜﻮن ﻫﺬا اﳌﺘﻜﺮر ﻋﻠﻰ وﺟﻪ واﺣﺪ ،ﺑﻞ
ﳜﺘﻠﻒ ﰲ اﻟﻄﻮل واﻟﻘﺼﺮ واﻟﻠﲔ واﻟﺸﺪة وذﻛﺮ ﺑﻌﺾ ﺟﻮاﻧﺐ اﻟﻘﺼﺔ ﰲ ﻣﻮﺿﻊ دون آﺧﺮ.
وﻣﻦ اﳊﻜﻤﺔ ﰲ ﻫﺬا اﻟﺘﻜﺮار؟
-١ﺑﻴﺎن أﳘﻴﺔ ﺗﻠﻚ اﻟﻘﺼﺔ ﻷن ﺗﻜﺮارﻫﺎ ﻳﺪل ﻋﻠﻰ اﻟﻌﻨﺎﻳﺔ Øﺎ.
-٢ﺗﻮﻛﻴﺪ ﺗﻠﻚ اﻟﻘﺼﺔ ﻟﺘﺜﺒﺖ ﰲ ﻗﻠﻮب اﻟﻨﺎس.
-٣ﻣﺮاﻋﺎة اﻟﺰﻣﻦ وﺣﺎل اﳌﺨﺎﻃﺒﲔ Øﺎ ،وﳍﺬا ﲡﺪ اﻹﳚﺎز واﻟﺸﺪة ﻏﺎﻟﺒﺎ ﻓﻴﻤﺎ أﺗﻰ ﻣﻦ اﻟﻘﺼﺺ ﰲ اﻟﺴﻮر
اﳌﻜﻴﺔ واﻟﻌﻜﺲ ﻓﻴﻤﺎ أﺗﻰ ﰲ اﻟﺴﻮر اﳌﺪﻧﻴﺔ.
-٤ﺑﻴﺎن ﺑﻼﻏﺔ اﻟﻘﺮآن ﰲ ﻇﻬﻮر ﻫﺬﻩ اﻟﻘﺼﺺ ﻋﻠﻰ ﻫﺬا اﻟﻮﺟﻪ وذاك اﻟﻮﺟﻪ ﻋﻠﻰ ﻣﺎ ﺗﻘﻀﻴﻪ اﳊﺎل
-٥ﻇﻬﻮر ﺻﺪق اﻟﻘﺮآن ،وأﻧﻪ ﻣﻦ ﻋﻨﺪ ﷲ ﺗﻌﺎﱃ ،ﺣﻴﺚ Ûﰐ ﻫﺬﻩ اﻟﻘﺼﺺ ﻣﺘﻨﻮﻋﺔ ﺑﺪو ﺗﻨﺎﻗﺺ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 130
اﻹﺳﺮاﺋﻴﻠﻴﺎت
اﻹﺳﺮاﺋﻴﻠﻴﺎت :اﻷﺧﺒﺎر اﳌﻨﻘﻮﻟﺔ ﻋﻦ ﺑﲏ إﺳﺮاﺋﻴﻞ ﻣﻦ اﻟﻴﻬﻮد وﻫﻮ اﻷﻛﺜﺮ ،أو ﻣﻦ اﻟﻨﺼﺎرى .وﺗﻨﻘﺴﻢ ﻫﺬﻩ
اﻷﺧﺒﺎر إﱃ ﺛﻼﺛﺔ أﻧﻮاع:
اﻷوﱃ :ﻣﺎ أﻗﺮﻩ اﻹﺳﻼم ،وﺷﻬﺪ ﺑﺼﺪﻩ ﻓﻬﻮ ﺣﻖ.
ﻣﺜﺎﻟﻪ :ﻣﺎ رواﻩ اﻟﺒﺨﺎري وﻏﲑﻩ ﻋﻦ اﺑﻦ ﻣﺴﻌﻮد رﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎل :ﺟﺎء ﺣﱪ ﻣﻦ اﻷﺣﺒﺎر إﱃ رﺳﻮل ﷲ
ﷺ ﻓﻘﺎل ò :ﳏﻤﺪ ،إ 5ﳒﺪ أن ﷲ ﳚﻌﻞ اﻟﺴﻤﺎوات ﻋﻠﻰ إﺻﺒﻊ ،وﺳﺎﺋﺮ اﳋﻼﺋﻖ ﻋﻠﻰ إﺻﺒﻊ ﻓﻴﻘﻮل :أ5
اﳌﻠﻚ ،ﻓﻀﺤﻚ اﻟﻨﱯ ﷺ ﺣﱴ ﺑﺪت ﻧﻮاﺟﺬﻩ ﺗﺼﺪﻳًﻘﺎ ﻟﻘﻮل اﳊﱪ ،ﰒ ﻗﺮأ رﺳﻮل ﷲ ﷺَ﴿ :وَﻣﺎ ﻗََﺪُروا اﱠَk
ت ﺑِﻴَِﻤﻴﻨِِﻪ ُﺳْﺒَﺤﺎﻧَﻪُ َوﺗَـَﻌﺎَﱃ َﻋﱠﻤﺎ ﻳُْﺸِﺮُﻛﻮَن﴾ ﻀﺘُﻪُ ﻳَـْﻮَم اﻟِْﻘﻴَﺎَﻣِﺔ َواﻟ ﱠ ض َِ ِ
ت َﻣﻄِْﻮﱠٌ ò
ﺴَﻤﺎَوا ُ ﲨﻴﻌﺎً ﻗَـْﺒ َ َﺣﱠﻖ ﻗَْﺪِرﻩ َواْﻷَْر ُ
]اﻟﺰﻣﺮ[٦٧ :
اﻟﺜﺎﱐ :ﻣﺎ أﻧﻜﺮﻩ اﻹﺳﻼم وﺷﻬﺪ ﺑﻜﺬﺑﻪ ﻓﻬﻮ ∞ﻃﻞ ﻣﺜﺎﻟﻪ ﻣﺎ رواﻩ اﻟﺒﺨﺎري ﻋﻦ ﺟﺎﺑﺮ رﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎل:
ِ
ث ﻟَُﻜْﻢ ﻓَﺄْﺗُﻮا َﺣْﺮﺛَُﻜْﻢ ﻛﺎﻧﺖ اﻟﻴﻬﻮد ﺗﻘﻮل إذا ﺟﺎﻣﻌﻬﺎ ﻣﻦ وراﺋﻬﺎ ،ﺟﺎء اﻟﻮﻟﺪ أﺣﻮل؛ ﻓﻨﺰﻟﺖ﴿ :ﻧ َ
ﺴﺎُؤُﻛْﻢ َﺣْﺮ ٌ
أَﱠﱏ ِﺷ ْﺌـﺘُْﻢ﴾ ]اﻟﺒﻘﺮة.[٢٢٣:
اﻟﺜﺎﻟﺚ :ﻣﺎ ﱂ ﻳﻘﺮﻩ اﻹﺳﻼم ،وﱂ ﻳﻨﻜﺮﻩ ،ﻓﻴﺠﺐ اﻟﺘﻮﻗﻒ ﻓﻴﻪ ،ﳌﺎ رواﻩ اﻟﺒﺨﺎري ﻋﻦ أﰊ ﻫﺮﻳﺮة رﺿﻲ ﷲ ﻋﻨﻪ
ﻗﺎل :ﻛﺎن أﻫﻞ اﻟﻜﺘﺎب ﻳﻘﺮؤون اﻟﺘﻮراة ∞ﻟﻌﱪاﻧﻴﺔ ،وﻳﻔﺴﺮوƒﺎ ∞ﻟﻌﺮﺑﻴﺔ ﻷﻫﻞ اﻹﺳﻼم ،ﻓﻘﺎل رﺳﻮل ﷲ ﷺ:
ﻻ ﺗﺼﺪﻗﻮا أﻫﻞ اﻟﻜﺘﺎب وﻻ ﺗﻜﺬﺑﻮﻫﻢ،
وﻗﻮﻟﻮا﴿ :آَﻣﻨﱠﺎ ِ∞ﻟﱠِﺬي أُﻧِْﺰَل إِﻟَْﻴـﻨَﺎ َوأُﻧِْﺰَل إِﻟَْﻴُﻜْﻢ﴾ ]اﻟﻌﻨﻜﺒﻮت [٤٦:اﻵﻳﺔ ،وﻟﻜﻦ اﻟﺘﺤﺪث Øﺬا اﻟﻨﻮع ﺟﺎﺋﺰ،
إذا ﱂ ﳜﺶ ﳏﺬور؛ ﻟﻘﻮل اﻟﻨﱯ ﷺ" :ﺑﻠﻐﻮا ﻋﲏ وﻟﻮ آﻳﺔ ،وﺣﺪﺛﻮا ﻋﻦ ﺑﲏ إﺳﺮاﺋﻴﻞ وﻻ ﺣﺮج ،وﻣﻦ ﻛﺬب
ﻋﻠﻰ ﻣﺘﻌﻤﺪا ﻓﻠﻴﺘﺒﻮأ ﻣﻘﻌﺪﻩ م اﻟﻨﺎر" رواﻩ اﻟﺒﺨﺎري.
وﻏﺎﻟﺐ ﻣﺎ ﻳﺮوى ﻋﻨﻬﻢ ﻣﻦ ذﻟﻚ ﻟﻴﺲ ﺑﺬي ﻓﺎﺋﺪة ﰲ اﻟﺪﻳﻦ ﻛﺘﻌﻴﲔ ﻟﻮن ﻛﻠﺐ أﺻﺤﺎب اﻟﻜﻬﻒ وﳓﻮﻩ.
وأﻣﺎ ﺳﺆال أﻫﻞ اﻟﻜﺘﺎب ﻋﻦ ﺷﻲء ﻣﻦ أﻣﻮر اﻟﺪﻳﻦ ،ﻓﺈﻧﻪ ﺣﺮام ﳌﺎ رواﻩ اﻹﻣﺎم أﲪﺪ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﷲ
رﺿﻲ ﷲ ﻋﻨﻬﻤﺎ ﻗﺎل :ﻗﺎل رﺳﻮل ﷲ ﷺ" :ﻻ ﺗﺴﺄﻟﻮا أﻫﻞ اﻟﻜﺘﺎب ﻋﻦ ﺷﻲء؛ ﻓﺈƒﻢ ﻟﻦ ﻳﻬﺪوﻛﻢ ،وﻗﺪ
ﺿﻠﻮا ،ﻓﺈﻧﻜﻢ إﻣﺎ أن ﺗﺼﺪﻗﻮا ﺑﺒﺎﻃﻞ ،أو ﺗﻜﺬﺑﻮا ﲝﻖ ،وإﻧﻪ ﻟﻮ ﻛﺎن ﻣﻮﺳﻰ ﺣﻴﺎ ﺑﲔ أﻇﻬﺮﻛﻢ ﻣﺎ ﺣﻞ ﻟﻪ إﻻ
أن ﻳﺘﺒﻌﲏ".
وروى اﻟﺒﺨﺎري ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﺒﺎس رﺿﻲ ﷲ ﻋﻨﻬﻤﺎ أﻧﻪ ﻗﺎل ò :ﻣﻌﺸﺮ اﳌﺴﻠﻤﲔ ﻛﻴﻒ ﺗﺴﺄﻟﻮن أﻫﻞ
ﻀﺎ ،ﱂ ﻳﺸﺐ ،وﻗﺪ
اﻟﻜﺘﺎب ﻋﻦ ﺷﻲء ،وﻛﺘﺎﺑﻜﻢ اﻟﺬي أﻧﺰل ﷲ ﻋﻠﻰ ﻧﺒﻴﻜﻢ ﷺ أﺣﺪث اﻷﺧﺒﺎر ∞ $ﳏ ً
ﺣﺪﺛﻜﻢ أن أﻫﻞ اﻟﻜﺘﺎب ﻗﺪ ﺑﺪﻟﻮا ﻣﻦ ﻛﺘﺎب ﷲ ،وﻏﲑوا ،ﻓﻜﺘﺒﻮا ±ﻳﺪﻫﻢ ،ﻗﺎﻟﻮا :ﻫﻮ ﻣﻦ ﻋﻨﺪ ﷲ؛ ﻟﻴﺸﱰوا
131 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺑﺬﻟﻚ ﲦﻨًﺎ ﻗﻠﻴﻼً أو ﻻ ﻳﻨﻬﺎﻛﻢ ﻣﺎ ﺟﺎءﻛﻢ ﻣﻦ اﻟﻌﻠﻢ ﻋﻦ ﻣﺴﺄﻟﺘﻬﻢ؟ ﻓﻼ وﷲ رأﻳﻨﺎ رﺟﻼً ﻣﻨﻬﻢ ﻳﺴﺄﻟﻜﻢ ﻋﻦ
اﻟﺬي أﻧﺰل إﻟﻴﻜﻢ.
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 132
ﺿﻤﲑ اﻟﻔﺼﻞ
ﺿﻤﲑ اﻟﻔﺼﻞ :ﺣﺮف ﺑﺼﻴﻐﺔ ﺿﻤﲑ اﻟﺮﻓﻊ اﳌﻨﻔﺼﻞ ﻳﻘﻊ ﺑﲔ اﳌﺒﺘﺪأ واﳋﱪ إذا ﻛﺎ 5ﻣﻌﺮﻓﺘﲔ
وﻳﻜﻮن ﺑﻀﻤﲑ اﳌﺘﻜﻠﻢ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :إِﻧﱠِﲏ أََ 5اﱠ ُkﻻ إِﻟَﻪَ إِﱠﻻ أََ] ﴾5ﻃﻪ [١٤:وﻗﻮﻟﻪ ﴿َوإِﱠ 5ﻟَﻨَْﺤُﻦ اﻟ ﱠ
ﺼﺎﻓﱡﻮَن﴾
ﺐ َﻋﻠَْﻴِﻬﻢ﴾]اﳌﺎﺋﺪة[١١٧ : ﺖ أَﻧْ َ ِ ]اﻟﺼﺎﻓﺎت [١٦٥ :وﺑﻀﻤﲑ اﳌﺨﺎﻃﺐ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃُ﴿ :ﻛْﻨ َ
ﺖ اﻟﱠﺮﻗﻴ َ
وﺑﻀﻤﲑ اﻟﻐﺎﺋﺐ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :وأوﻟﺌﻚ ﻫﻢ اﳌﻔﻠﺤﻮن﴾ وﻟﻪ ﺛﻼﺛﺔ ﻓﻮاﺋﺪ:
اﻷوﱃ :اﻟﺘﻮﻛﻴﺪ ،ﻓﺈن ﻗﻮﻟﻚ :زﻳﺪ ﻫﻮ أﺧﻮك أوﻛﺪ ﻣﻦ ﻗﻮﻟﻚ :زﻳﺪ أﺧﻮك.
اﻟﺜﺎﻧﻴﺔ :اﳊﺼﺮ ،وﻫﻮ اﺧﺘﺼﺎص ﻣﺎ ﻗﺒﻠﻪ ﲟﺎ ﺑﻌﺪﻩ ،ﻓﺈن ﻗﻮﻟﻚ ا0ﺘﻬﺪ ﻫﻮ اﻟﻨﺎﺟﺢ ﻳﻔﻴﺪ اﺧﺘﺼﺎص ا0ﺘﻬﺪ
∞ﻟﻨﺠﺎح.
√ﻟﺜًﺎ :اﻟﻔﺼﻞ :أي اﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻛﻮﻧﻪ ﻣﺎ ﺑﻌﺪﻩ ﺧًﱪا ،أو Íﺑًﻌﺎ ،ﻓﺈن ﻗﻮﻟﻚ :زﻳﺪ اﻟﻔﺎﺿﻞ ﳛﺘﻤﻞ أن ﺗﻜﻮن
اﻟﻔﺎﺿﻞ ﺻﻔﺔ ﻟﺰﻳﺪ ،واﳋﱪ ﻣﻨﺘﻈﺮ ،وﳛﺘﻤﻞ أن ﺗﻜﻮن اﻟﻔﺎﺿﻞ ﺧًﱪا ،وإذا ﻗﻠﺖ :زﻳﺪ ﻫﻮ اﻟﻔﺎﺿﻞ ،ﺗﻌﲔ أن
ﺗﻜﻮن اﻟﻔﺎﺿﻞ ﺧًﱪا ،ﻟﻮﺟﻮد ﺿﻤﲑ اﻟﻔﺼﻞ.
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137 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
اﻻﻟﺘﻔﺎت
اﻻﻟﺘﻔﺎت :ﲢﻮﻳﻞ أﺳﻠﻮب اﻟﻜﻼم ﻣﻦ وﺟﻪ إﱃ آﺧﺮ ،وﻟﻪ ﺻﻮر ﻣﻨﻬﺎ:
ﲔ ) (٢اﻟﱠﺮْﲪَِﻦ اﻟﱠﺮِﺣﻴِﻢ )(٣ ب اﻟَْﻌﺎﻟَِﻤ َ
ِِ
-١اﻻﻟﺘﻔﺎت ﻣﻦ اﻟﻐﻴﺒﺔ إﱃ اﳋﻄﺎب ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :اْﳊَْﻤُﺪ ﱠَ kر ِّ
ِ ﻣﺎﻟِ ِ ِ ِ
ﲔ﴾ ]اﻟﻔﺎﲢﺔ [٥-٢:ﻓﺤﻮل اﻟﻜﻼم ﻣﻦ اﻟﻐﻴﺒﺔ إﱃ اﳋﻄﺎب ﻚ ﻳَـْﻮم اﻟّﺪﻳِﻦ ) (٤إِﱠَòك ﻧَـْﻌﺒُُﺪ َوإِﱠَòك ﻧَْﺴﺘَﻌ ُ َ
ﰲ ﻗﻮﻟﻪ :إòك.
ﻚ َوَﺟَﺮﻳَْﻦ ِِْØﻢ﴾ ]ﻳﻮﻧﺲ[٢٢: -٢اﻻﻟﺘﻔﺎت ﻣﻦ اﳋﻄﺎب إﱃ اﻟﻐﻴﺒﺔ :ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺣﱠﱴ إَِذا ُﻛ ْﻨـﺘُﻢ ِﰲ اﻟُْﻔْﻠ ِ
ْ َ
ﻓﺤﻮل اﻟﻜﻼم ﻣﻦ اﳋﻄﺎب إﱃ اﻟﻐﻴﺒﺔ ﺑﻘﻮﻟﻪ وﺟﺮﻳﻨﺎ Øﻢ.
ِ ِ ِ
-٣اﻻﻟﺘﻔﺎت ﻣﻦ اﻟﻐﻴﺒﺔ إﱃ اﻟﺘﻜﻠﻢ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿َوﻟََﻘْﺪ أََﺧَﺬ اﱠ ُkﻣﻴﺜَﺎَق ﺑَِﲏ إْﺳﺮاﺋﻴَﻞ َوﺑَـَﻌﺜْـﻨَﺎ ﻣ ْﻨـُﻬُﻢ اﺛْ َ ْ
ﲏ
ﺸَﺮ ﻧَِﻘﻴﺒًﺎ﴾ ]اﳌﺎﺋﺪة [١٢:ﻓﺤﻮل اﻟﻜﻼم ﻣﻦ اﻟﻐﻴﺒﺔ إﱃ اﻟﺘﻜﻠﻢ ﰲ ﻗﻮﻟﻪ وﺑﻌﺜﻨﺎ. َﻋ َ
ﻚ﴾ ﻓﺤﻮل اﻟﻜﻼم ﺼ ِﻞّ ﻟَِﺮﺑِّ َ
-٤اﻻﻟﺘﻔﺎت ﻣﻦ اﻟﺘﻜﻠﻢ إﱃ اﻟﻐﻴﺒﺔ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :إِﱠ 5أَْﻋﻄَْﻴـﻨَﺎَك اﻟَْﻜْﻮﺛَـَﺮ ) (١ﻓَ َ
ﻣﻦ اﻟﺘﻜﻠﻢ إﱃ اﻟﻐﻴﺒﺔ ﺑﻘﻮﻟﻪ :ﻟﺮﺑﻚ.
وﻟﻼﻟﺘﻔﺎت ﻓﻮاﺋﺪ ﻣﻨﻬﺎ:
-١ﲪﻞ اﳌﺨﺎﻃﺐ ﻋﻠﻰ اﻻﻧﺘﺒﺎﻩ ﻟﺘﻐﲑ وﺟﻪ اﻷﺳﻠﻮب ﻋﻠﻴﻪ.
-٢ﲪﻠﻪ ﻋﻠﻰ اﻟﺘﻔﻜﲑ ﰲ اﳌﻌﲎ ،ﻷن ﺗﻐﻴﲑ وﺟﻪ اﻷﺳﻠﻮب ،ﻳﺆدي إﱃ اﻟﺘﻔﻜﲑ ﰲ اﻟﺴﺒﺐ.
-٣دﻓﻊ اﻟﺴﺂﻣﺔ واﳌﻠﻞ ﻋﻨﻪ ،ﻷن ﺑﻘﺎء اﻷﺳﻠﻮب ﻋﻠﻰ وﺟﻪ واﺣﺪ ،ﻳﺆدي إﱃ اﳌﻤﻞ ﻏﺎﻟﺒًﺎ.
وﻫﺬﻩ اﻟﻔﻮاﺋﺪ ﻋﺎﻣﺔ ﻟﻼﻟﺘﻔﺎت ﰲ ﲨﻴﻊ ﺻﻮرﻩ أﻣﺎ اﻟﻔﻮاﺋﺪ اﳋﺎﺻﺔ ﻓﺘﺘﻌﲔ ﰲ ﻛﻞ ﺻﻮرة ،ﺣﺴﺐ ﻣﺎ ﻳﻘﺘﻀﻴﻪ
اﳌﻘﺎم.وﷲ أﻋﻠﻢ .وﺻﻠﻰ ﷲ وﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ،وﻋﻠﻰ آﻟﻪ وﺻﺤﺒﻪ أﲨﻌﲔ .ﰎ و $اﳊﻤﺪ رب اﻟﻌﺎﳌﲔ.
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ﻣﺘﻦ
ﻣ ﺪ ﺧﻞ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 140
ب أو اِﻹَ∞ﺣِﺔ إِذا ب ،إِﻻﱠ ﻟِﻘِﺮﻳﻨٍﺔ ﺗَﺼِﺮﻓُﻪُ إَِﱃ اﻟﻨﱠْﺪ ِ ﺻﻞ أَﻧﱠﻪُ ﻟِﻠُﻮُﺟﻮ ِ ب واﻟ ﱡ ِ َوإَِذا َوَرَد اﻷﻣﺮ ﰲ اﻟِﻜﺘَﺎ ِ
ﺴﻨﱠﺔ؛ ﻓَﺎﻷَ ْ ُ ُ
َﻛﺎَن ﺑَـْﻌَﺪ اﳊَﻈِْﺮ ﻏَﺎﻟِﺒًﺎ.
ﺼِﺮﻓُﻪُ إَِﱃ اﻟَﻜَﺮاَﻫِﺔ. ٍ
َواﻟﻨﱠﻬﱡﻲ ﻟﻠﺘﱠﺤِﺮﱘ إِﻻﱠ ﺑَِﻘﺮﻳْـﻨَﺔ ﺗَ ْ
ﲔ َﲪُْﻞ اﻷﻟﻔﺎ ِظ َﻋﻠَﻰ َﺣَﻘﺎﺋِِﻘَﻬﺎ ُدْوَن َﻣﺎ ﻗَﺎﻟُﻮا إِﻧﱠﻪُ َﳎَﺎٌز. َوﻳَـﺘَﻌ ﱠ ُ
ﺻَﻬﺎ. وَﻋﻠَﻰ ﻋُﻤﻮِﻣَﻬﺎ ُدوَن ُﺧﺼﻮ ِ
ُ ْ ُ َ
ﺿَﻤﺎِرﻩِ. َوَﻋﻠَﻰ اْﺳﺘِﻘﻼَﻟِِﻪ ُدْوَن إِ ْ
َوَﻋﻠَﻰ إِﻃْﻼَِﻗِﻪ ُدْوَن ﺗَـْﻘﻴِﻴِﺪﻩِ.
ﺲ ﻟِﻠُﺤﻜِﻢ ﻻَ ُﻣﺆّﻛٌِﺪ. ِ
َوَﻋﻠَﻰ أَﻧﱠﻪُ ُﻣَﺆّﺳ ٌ
ف. ﱰاِد ٌ َوَﻋﻠَﻰ أَﻧﱠﻪُ ُﻣﺘَـﺒَﺎﻳٌِﻦ ﻻَ ُﻣ ََ
ف َﻣﺎ ﺗَـَﻘﱠﺪَم. وَﻋﻠَﻰ ﺑـَﻘﺎﺋِِﻪ دون ﻧَﺴِﺨِﻪ ،إﻻﱠ ﻟﺪﻟِﻴٍﻞ ﻳُﺪﱡل َﻋﻠَﻰ ِﺧﻼَ ِ
َ ْ َ َ
ف اﳌُﺘََﻜﻠﱠِﻢ ﺑِِﻪ ﰲ أُﻣﻮِر اﻟُﻌُﻘﻮِد َوﺗَـَﻮاﺑِِﻌَﻬﺎ. ﺸﺎرِع ،وَﻋﻠَﻰ ﻋُﺮ ِ ﺸﺎِرِع إِْن َﻛﺎَن َﻛﻼًَﻣﺎ ﻟِﻠ ﱠ ف اﻟ ﱠ وَﻋﻠَﻰ ﻋُﺮ ِ
ْ َ ْ َ
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143 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺻِﺪ.
واﻟﻮﺳﺎﺋِﻞ َﳍَﺎ أَْﺣَﻜﺎُم اﳌَﻘﺎ ِ
َ َ ُ
ِ ِ ِ
ﺐ إﻻﱠ ﺑِﻪ ﻓَـُﻬَﻮ َواﺟ ٌ
ﺐ. َوَﻣﺎ ﻻَ ﻳَﺘُﻢ اﻟَﻮاﺟ ُ
ﺐ.ب إﻻﱠ ﺑِِﻪ ﻓَـﻠَْﻴﺲ ﺑَِﻮاِﺟ ٍ َوَﻣﺎ ﻻَ ﻳَﺘُﻢ اﻟُﻮُﺟﻮ ُ
َ
ﺿَﻬﺎَ ،واﻧْـﺘَـَﻔﺖ ُﻣْﻔِﺴَﺪاُÒﺎ.
ﺖ ُﺷُﺮوﻃَُﻬﺎ َوﻓُـُﺮو ُ تَ :ﻣﺎ اﺟﺘﻤﻌ ْ ﺼﺤﻴﺢ ِﻣﻦ اﻟِﻌﺒﺎدا ِ
َ واﻟ ﱠ ُ
ت.ﻚ اﻟُﻌُﻘﻮُد َواﳌَُﻌﺎَﻣﻼَ ُﺲَ ،وَﻛَﺬﻟِ ََواﻟﺒَﺎِﻃُﻞ َواﻟَﻔﺎِﺳُﺪ ِ∞ﻟَﻌْﻜ ِ
ض َﻋ ْ ٍ
ﲔ. ت ﻓَـُﻬَﻮ ﻓَـْﺮ ُﻒ ِ∞ﻟﱠﺬا ِ ﺸﺎِرِع ﻟَﻪُ ِﻣﻦ ُﻛ ِﻞ ﻣَﻜﻠﱠ ٍﺐ اﻟ ﱠ
ْ ُّ َوَﻣﺎ َﻛﺎَن ﻃَﻠَ ُ
ﻚ ﻣﺼﻠَﺤﺔُ اﻟَﻔﺎِﻋِﻞ ﻓَـﻬﻮ ﻓَـﺮ ٌ ِ ٍ ِ ِ ِ ِِ
ض ﻛَﻔﺎﻳﺔ ،إِذا ﻓَـَﻌﻠَﻪُ َﻣﻦ َْﳛ ُ
ﺼُﻞ َُ ْ ﺼُﺪ ُﳎَﱠﺮُد ﻓْﻌﻠﻪ واِﻹﺗْـﻴَﺎُن ﺑِﻪ َوﺗَﺒﻊ َذﻟ َ َ ْ َ َوَﻣﺎ َﻛﺎَن اﻟَﻘ ْ
ﺼﻮُد َﻛَﻔﻰ َﻋﻦ ﻏَ ِْﲑِﻩ. ِ
ﺑِﻪ اﳌَْﻘ ُ
ض َﻋ ٍ ِ ِ ِ ِ ِ ِ
ﲔ ِﰲ َﺣِّﻖ َﻣﻦ ﻳَﻌﻠَُﻢ أَﱠن ﻏَ ْ َ
ﲑﻩُ ﻻَ ﻳَـُﻘﻮُم ﲑ ﻓَﺮ ُ َوإن َﱂْ ﻳْﻔَﻌْﻠﻪُ أََﺣٌﺪ أَﰒَ ُﻛﻞﱡ َﻣﻦ َﻋﻠَﻤﻪُ َوﻗَﺪَر َﻋﻠَْﻴﻪَ ،وُﻫَﻮ ﻳَﺼ ُ
ﺑِِﻪ َﻋْﺠًﺰا أَْو ََÒﺎوً.5
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 144
ِ ِ ِ ِ ِ ِ ِ َوإَِذا ﺗَـَﺰاَﲪَ ْ
ﺴَﺪةً.ﺐ أََﺧﱡﻔﻬَﻤﺎ َﻣﻔ َ ﺴَﺪَÍن ﻻَ ﺑُﱠﺪ ﻣﻦ ﻓْﻌِﻞ إْﺣَﺪاُﳘَﺎ ارﺗُﻜ َ ﺼﻠََﺤﺘَﺎن ﻗُّﺪَم أَْﻋﻼَُﳘَﺎ ،أَو َﻣْﻔ َ ﺖ َﻣ ْ
ﻒ َﻋ ْﻨـُﻬَﻤﺎ.ﺐ اﻟَﻜ ﱡ وإَِذا اﺷﺘـﺒﻪ اﳌُﺒﺎح ِ∞ﳌُﺤﱠﺮِم ِﰲ ﻏَ ِْﲑ اﻟ ﱠ ِ
ﻀﺮوَرة َوَﺟ َ ََ َ َ ُ َ َ
ﻀﻲ اﻟَﻔْﻮِرﻳﱠﺔَ. واﻷﻣﺮ ﻳـْﻘﺘَ ِ
َُ
ع اﳊُْﻜُﻢ ﻷْﺟِﻠِﻪَ ،وﻳُـَﻌﱡﻢ اﳊُْﻜُﻢ ﺑُِﻌُﻤﻮِم ﺐ اﻟِﺬي ُﺷِﺮ َ ِ ِﱠ ِ
ﺸﺮﻋﻴﺔُ -وﻳُـَﻘﺎل َﳍَﺎ اﻟﻌﻠﺔُ -ﻫَﻲ اﳌْﻌَﲎ اﳌُﻨﺎﺳ ُ
واﳊِْﻜﻤﺔُ اﻟ ﱠ ِ
َ َ
ﺺ إَِذا ﻋُِﻠَﻢ ِﻋﻠﱠﺘُﻪُ.
ﺼ ُ ﻆ اﻟَﻌﺎﱠم ُﳜَ ﱠ ِﻋﻠﱠﺘِِﻪَ ،ﻛَﻤﺎ أَن اﻟﻠْﻔ َ
ﺐُ :ﻫَﻮ اﻟِﺬي ﻳَـْﻠَﺰُم ِﻣﻦ ُوُﺟﻮِدﻩِ اﻟُﻮُﺟﻮُدَ ،وِﻣﻦ َﻋَﺪِﻣِﻪ اﻟَﻌَﺪُم ﻟَِﺬاﺗِِﻪ. واﻟﺴﺒ ُ
طَ :ﻣﺎ ﻳَـْﻠَﺰُم ِﻣﻦ َﻋَﺪِﻣِﻪ اﻟَﻌَﺪُمَ ،وﻻَ ﻳَـْﻠَﺰُم ِﻣﻦ ُوُﺟﻮِدﻩِ ُوُﺟﻮٌد َوﻻَ َﻋَﺪم ﻟَِﺬاﺗِِﻪ. ﺸﺮ ُ واﻟ ﱠ
ض َراِﺟٍﺢ. ﺖ ﺑَِﺪﻟﻴٍﻞ َﺷْﺮِﻋِّﻲ َﺧﺎٍل َﻋﻦ ُﻣَﻌﺎِر ٍ َواﻟَﻌِﺰْﳝَﺔُُ :ﺣْﻜٌﻢ َ√ﺑِ ٌ
ِ
َوﺿﱡﺪَﻫﺎ :اﻟﱡﺮْﺧ َ
ﺼﺔُ.
ﺴﺎُد ِﻋﺒﺎدةٍَ ،وﻻَ إﻟﺰاٌم َﳍﻢ ﺑَِﻌْﻘٍﺪ ،واﻟﻨﱠﺎِﺳُﻲ ِِ
ﺐ َﻋﻠَﻰ ﻓْﻌﻠﻬﻢ ﻓَ َ
ِ ِ
َواﻟﻨﱠﺎﺳُﻲ َواﳌُْﺨﻄُﺊ َواﳌُْﻜَﺮﻩُ ﻻَ إْﰒَ َﻋﻠَﻴِﻬﻢَ ،وﻻَ ﻳََﱰﺗﱠ ُ
ِ
س َواﻷْﻣَﻮاِل. ﻀَﻤﻨَﺎِن َﻣﺎ أَﺗْـﻠََﻔﺎ ِﻣﻦ اﻟﻨﱡـُﻔﻮ ِ
واﳌُﺨِﻄُﺊ ﻳَ ْ
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145 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺼـٌﻞ
ﻓَـ ْ
ع اﻷُﱠﻣِﺔ َﻋﻠَﻰ ُﺣْﻜٍﻢ َﺷﺮِﻋٍّﻲ ُﺣﱠﺠﺔٌ ﻗَﺎِﻃَﻌﺔٌ ،ﻻَ َِﳛﻞﱡ ﻷََﺣﺪ ُﳐَﺎﻟََﻔﺔُ اِﻹﲨَﺎِع اﳌﻌﻠُﻮِم. َوإِْﲨَﺎ ُ
ﺾ ا ْ0ﺘَِﻬِﺪﻳَْﻦ. ِ ِ
ع َﻋﻠَﻰ َدﻟْﻴٍﻞ َﺷﺮﻋٍّﻲ ﻳَﻌﻠَُﻤﻪُ َوﻟَْﻮ ﺑَـْﻌ ُ َوﻻَ ﺑُﱠﺪ أن ﻳَﺴﺘَﻨَِﺪ اﻹﲨَﺎ ُ
ب َواﳋَﻄَِﺄ.
ﲔ ،ﺑِﺸﺮٍط أن ﻳَـ ْﻨـُﻘﻠَﻪُ َﻋَﺪٌد ﻻَ ُﳝِﻜُﻦ ﺗَـَﻮاﻃُُﺆُﻫﻢ َﻋﻠَﻰ اﻟَﻜِﺬ ِ ِ ِ
َواﳋََﱪُ اﳌﺘَـَﻮاﺗُِﺮ ﻟَﻔﻈًﺎ أو َﻣﻌًﲎ ﻳُﻔﻴُﺪ اﻟﻴَﻘ َ
ﻓَِﺈَذا َﱂْ ﻳَـ ْﺒـﻠُﻎ َﻫِﺬﻩِ اﻟﱠﺪرَﺟﺔَ ِﻗﻴَﻞ ﻟَﻪُ آَﺣﺎٌد.
ﺾ أَﺧﺒَﺎِر اﻵَﺣﺎِد ِﻣَﻦ اﻟَﻘَﺮاﺋِِﻦ َﻣﺎ ﻳُﻔﻴُﺪ َﻣَﻌَﻬﺎ اﻟَﻘﻄَْﻊ. ﻒ ﺑِﺒﻌ ِ َوﻗَْﺪ َﳛﺘَ ُ
ﰊ إَِذا َﱂْ ُﳜَﺎﻟِْﻔﻪُ ﻏَْﲑُﻩُ ِﻣﻦ ُﲨﻠَِﺔ اﳊَُﺠِﺞَ ،وإَِذا َﺧﺎﻟََﻔﻪُ ﻏَْﲑُﻩُ؛ ُرِﺟَﻊ إﱃ اﻟﱠﱰِﺟﻴِﺢ. ﺼَﺤﺎَِِّوﻗَـْﻮُل اﻟ ﱠ
ي ِرَواﻳﺘُﻪُ ﻋُِﻤَﻞ ﺑِِﺮَواﻳَﺘِِﻪ ُدوَن َرأﻳِِﻪ.ي اﻟﱠﺮاو ِّ وإَِذا َﺧﺎﻟَ َ
ﻒ َرأْ ُ
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147 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
ﺸﻲِء أﻣﺮ ﺑِ ِ
ﻀ ِّﺪﻩِ. ﺿ ِّﺪﻩِ ،واﻟﻨﱠﻬُﻲ َﻋﻦ اﻟ ﱠﺸﻲِء َْƒﻲ َﻋﻦ ِ َواﻷﻣُﺮ ِ∞ﻟ ﱠ
ٌ ٌ ْ
ﺴﺪ. ﻚ ﺣﺮَم َوَﱂْ ﺗُﻔ َ ﺴَﺪتَ ،وإِن َرَﺟَﻊ إَِﱃ أَﻣٍﺮ َﺧﺎِرٍج َﻋﻦ َذﻟِ َ ِ ِ ِ ِ ِ
َواﻟﺘﱠﺤِﺮْﱘُ إن َرَﺟَﻊ َﻋﻠَﻰ َذات اﻟﻌﺒَﺎَدة أَْو َﺷﺮﻃَﻬﺎ ﻓَ َ
وِﻣﻦ ِ
ت. ﺻﻮﻻ ُ يَ ،وأَﻳَْﻦ َوﳓُﻮَﻫﺎَ ،واﳌَﻮ ُ
ﺻﻴَِﻎ اﻟُﻌُﻤﻮمَ :ﻣْﻦَ ،وَﻣﺎَ ،وأَ ﱡ َ ْ
سَ ،واﻟُْﻤﻔَﺮُد ﺼِﺮﳛَﺔُ ِﰲ اﻟُﻌُﻤﻮِم َﻛُﻜ ِﻞّ َوأﲨَﻊ َوَﳓِﻮِﳘَﺎَ ،وَﻣﺎ َدَﺧﻠَﺖ َﻋﻠَﻴِﻪ )اﻟـ( ِﻣﻦ اﳉُُﻤﻮِع َواﻷْﺟﻨَﺎ ِ ظ اﻟ ﱠَواﻷَﻟَﻔﺎ ُ
ف ِ∞ﻟﻼﱠِم ﻏَِﲑ اﻟَﻌﻬِﺪﻳﱠِﺔ. اﳌَُﻌﱠﺮ ُ
ﺸﺮِط أو اﻻﺳﺘِﻔَﻬﺎِم. ف ﻟَِﻤﻌِﺮﻓَﺔَ ،واﻟﻨَِﻜَﺮةُ ِﰲ ِﺳﻴَﺎِق اﻟﻨﱠﻔِﻲ أو اﻟﻨﱠﻬِﻲ أو اﻟ ﱠ ﻀﺎ َُواﳌُْﻔَﺮُد اﳌُ َ
ِ ﺼَﻔِﺔ أو َﳓِﻮَﻫﺎ؛ ﻓَـﻴُﻌَﻤُﻞ ﺑَِﺬﻟِ َ ﺼﻴﺺ اﻟﻌﻤﻮِم ﻳُﻜﻮُن ِ∞ﻟ ﱠ ِ
ﺸﺎِرِع َوِﰲ َﻛﻼَِم اﳌَُﻜﻠﱠﻔ َ
ﲔ. ﻚ ِﰲ َﻛﻼَِم اﻟ ﱠ ﺸﺮط أو اﻟ ِّ َوَﲣ ُ ُ ُ َ
ِ
ﺖ اﳊَﺎﱠﺟِﺔ. ﻚ َÛﺧﲑ اﻟﺒﻴﺎِن َﻋﻦ وﻗْ ِ ﻀﱠﻤَﻦ َذﻟِ َ ﺿٍﻊ آَﺧَﺮ ،إِﻻﱠ إَِذا ﺗَ َ واﳌُﻄْﻠَُﻖ ِﻣﻦ اﻟَﻜﻼَِم ُْﳛﻤﻞ َﻋﻠَﻰ اﳌَُﻘﻴﱠِﺪ ِﰲ ﻣﻮ ِ
َ َ َْ َ َُ
ﲔ ِﰲ ﻣﻮ ِ ِ
ﺿٍﻊ آَﺧَﺮ. َواﳌُْﺠَﻤُﻞ َواﳌُْﺸﺘَﺒِﻪُ ُﳛَﻤُﻞ َﻋﻠَﻰ اﳌُْﺤَﻜِﻢ اﻟَﻮاﺿِﺢ اﳌُﺒَ ﱠ ِ َ
ﺐ اﻟَﻌَﻤُﻞ ِ∞ﻟﻈﱠﺎِﻫِﺮ ِوﻻَ ﻳُﻌَﺪُل َﻋﻨﻪ إﻻ ﻟَِﺪﻟﻴٍﻞ. ِ
َوَﳚ ُ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 148
ﺿﻤِﻦ اﻟﻠﱠﻔِﻆ ﻓَـﻴَﺪُﺧُﻞ ِﰲ َﻣﻨﻄُﻮِﻗِﻪ ،وﻟَﻪُ َﻣﻔُﻬﻮٌم َوُﻫَﻮ واﻟﻜﻼم ﻟَﻪُ ﻣﻨﻄُﻮٌق ﻳﻄَﺎﺑُِﻖ ﻟَﻔﻈﻪ أَو ﻳﺪُﺧﻞ اﳌَﻌﲎ ِﰲ ِ
َ ُ َ ُ ُ َ
ﺖ َﻋﻨﻪُ: اﳌَﻌَﲎ اﻟِﺬي َﺳَﻜ َ
إِن َﻛﺎن أَوَﱃ ِ∞ْﳊُْﻜِﻢ ِﻣﻦ اﳌَْﻨﻄُﻮِق ﺑِﻪ َﻛﺎَن َﻣﻔُﻬﻮٌم ُﻣَﻮاﻓَـَﻘﺔٌ ﻳُﻜﻮُن اﳊُْﻜُﻢ َﻋﻠَﻴِﻪ أَْوَﱃ ِ∞ﳊُْﻜِﻢ ِﻣﻦ اﳌَْﻨﻄُﻮِق ﺑِِﻪ،
ﺸْﺮٍط أﻻﱠ َﳜُْﺮَج َوإِن َﻛﺎَن ِﺧﻼَﻓُﻪُ ِﻗْﻴَﻞ ﻟَﻪُ َﻣْﻔُﻬﻮٌم ُﳐَﺎﻟََﻔﺔ ،ﻓَـﻴَُﻜﻮُن اﳊُْﻜﻢ ِﻓﻴِﻪ ُﳐَﺎﻟِﻔﺎً ﻟِﻠُﺤﻜِﻢ ِﰲ اﳌَْﻨﻄُﻮِق ﺑِِﻪ ،ﺑِ َ
ﻀﺖ ﺴَﺆاٍل َﺳﺎﺋٍِﻞَ ،وﻻَ ِﺳﻴَﻖ ﻟﻠﺘﱠـْﻔِﺨﻴِﻢ ،أَْو اﻻْﻣﺘِﻨَﺎِنَ ،وﻻَ ﻟِﺒَـﻴَﺎِن َﺣﺎِدﺛٍَﺔ اﻗْـﺘَ َ ِ
ج اﻟﻐَﺎﻟﺐَ ،وﻻَ ﻳَُﻜﻮُن َﺟَﻮاً∞ ﻟ ُ
ِ
َﳐَْﺮ َ
ﺑَـﻴَﺎن اﳊُﻜِﻢ ِﰲ اﳌَْﺬُﻛﻮِر.
ِ ِ ِ ﺦ :ﻫﻮ رﻓْﻊ اﳊْﻜِﻢ اﻟ ﱠ ِ ِ
ﲔﺼِ ﲔ اﻟﻨﱠ ﱠ ﺼﺎُر إِﻟَْﻴﻪ إِﻻَ ﺑَـْﻌَﺪ ﺗَـَﻌﱡﺬِر اﳉَْﻤِﻊ ﺑَْ َ ﺸﺮﻋِّﻲ ﺑَِﺪﻟْﻴٍﻞ َﺷْﺮﻋٍّﻲ ُﻣﺘَﺄﺧٍﺮ َﻋْﻨﻪَُ ،وﻻَ ﻳُ َ واﻟﻨﱠﺴ ُ ُ َ َ ُ ُ
ِﻣﻦ ُﻛ ِﻞّ َوْﺟٍﻪ.
ﺚ ﻻَ ص َﻋﻠَْﻴِﻪ إَِذا َﻛﺎﻧَﺖ اﻟِﻌﻠﱠﺔُ َواِﺣﺪةٌ ِﲝَْﻴ ُ ﺼﻮ ٍ ﺻٍﻞ َﻣْﻨ ُ
وأﱠﻣﺎ اﻟِﻘﻴﺎس :ﻓَـﻬﻮ ﺗَﺴِﻮﻳﺔُ ﻓَـﺮع ﻏَ ِْﲑ ﻣْﻨﺼﻮ ٍ ِ
ص َﻋﻠَْﻴﻪ ِْ َ± َ ُْ َ ُ َُ ْ َ ْ
ﻳَُﻜﻮُن ﺑَـ ْﻴـﻨَـُﻬَﻤﺎ ﻓَـْﺮٌق.
ﺻﻮﻟِﻴﲔ، ِ
ﲔَ ،وُﻫَﻮ ُﺣﱠﺠﺔٌ ﻋْﻨَﺪ ُﲨُﻬﻮر اﻷ ُ ﲔ اﳌُﺘََﺨﺎﻟَِﻔ ْ ِﲔ ِﰲ اﳊُْﻜِﻢَ ،واﻟﺘﱠـْﻔِﺮﻳِْﻖ ﺑَْ َﲔ اﳌُﺘََﻤﺎﺛِﻠَ ْ ِ
ﲏ َﻋﻠَﻰ اﳉَْﻤِﻊ ﺑَْ َ َوَﻫَﺬا َﻣْﺒ ِ ﱞ
ﺿﻌِﻔِﻪ.ت ﺗَـَﻔﺎوًَ Íﻛﺜًِﲑا ِﰲ ﻗُـﱠﻮﺗِِﻪ َو َ َوﻳَـﺘَـَﻔﺎَو ُ
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149 ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ رCض اﻟﺼﺎﳊﲔ اﻹﺳﻼﻣﻲ ﺑﺪﰊ
َوِﻣﻦ اﻟَﻘَﻮاِﻋِﺪ اﳌَُﻘﱠﺮَرةِ:
ﺸ ِّ
ﲔ ﻻَ ﻳَـُﺰوُل ِ∞ﻟ ﱠ ِ
ﻚ. أَﱠن اﻟﻴَﻘ َ
ﺻُﻞ َﻣﺎ َﻛﺎَن َﻋﻠَﻰ َﻣﺎ َﻛﺎَن. َواﻷ ْ
ﻀَﺮُر ِ∞ﻟ ﱠ
ﻀَﺮِر. َوﻻَ ﻳُـَﺰاُل اﻟ ﱠ
ت. ت ﺗُﺒِْﻴﺢ اﳌَْﺤﻈُﻮرا ِ َواﻟ ﱠ
َ ﻀُﺮوَرا ُ ُ
ﺐ. واﻟﻌْﺠﺰ ﻳﺴِﻘ ُ ِ
ﻂ اﻟَﻮاﺟ َ َ َ ُ ُْ
ﺐ اﻟﺘﱠﻴِﺴْﲑَ. ِ
َواﳌََﺸﱠﻘﺔُ َﲡْﻠ ُ
ف ِﰲ َﻛﺜِ ٍْﲑ ِﻣﻦ اﻷُﻣْﻮِر. واﻟﱡﺮﺟﻮعُ إَِﱃ اﻟﻌﺮ ِ
ُ َ ُ
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ﳎﺎﻟﺲ ﻋﻠﻤﻴﺔ ﻟﻠﺸﻴﺦ د .ﳏﻤﺪ ﺑﻦ ﻏﺎﻟﺐ اﻟﻌﻤﺮي | ا:ﻠﺲ اﻷول 150
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ت اﳌْﻨُﻊ ،ﻓَﻼَ ﻳُْﺸَﺮعُ ِﻣ ْﻨـَﻬﺎ إِﻻﱠ َﻣﺎ َﺷَﺮَﻋﻪُ ﷲُ َوَرُﺳﻮﻟُﻪُ. ﺻﻞ ِﰲ اﻟِﻌﺒﺎَدا ِ
َ َواﻷ ْ ُ
ت اِﻹَ∞َﺣﺔُ ،ﻓَﻼَ ُﳛَﱠﺮُم ِﻣ ْﻨـَﻬﺎ إِﻻﱠ َﻣﺎ َﺣﱠﺮَﻣﻪُ ﷲُ َوَرُﺳﻮﻟُﻪُ. ﺻﻞ ِﰲ اﻟﻌﺎَدا ِ
َواﻷَ ْ ُ َ
ﲔ ِﻣﻦ اﻷﻗْـَﻮاِل َواﻷﻓْـَﻌﺎِل اﻧْـَﻌَﻘَﺪ ْ
ت ﺑِِﻪ اﻟُﻌُﻘْﻮُد. ﺼﻮُد اﳌُﺘَـَﻌﺎِﻗَﺪﻳِْﻦ َواﳌﺘَـَﻌﺎِﻣﻠَ ِ َوُﻛﻞﱡ َﻣﺎ َدﱠل َﻣْﻘ ُ
ت َﻛﻤﺎ ﺗُـْﻌﺘََﱪ ِﰲ اﻟِﻌﺒﺎَدا ِ ِ ﺻُﺪ َواﻟﻨِّﻴَﺎ ُواﳌََﻘﺎ ِ
ت. َ ُ ﱪ ِﰲ اﳌَُﻌﺎَﻣﻼَ َ ت ﺗُـْﻌﺘَ َُ َ
ِِ ِ ِ ﻚ ﻗَْﺪ ﻳـﻌِﺮض ﻟِْﻠﻤْﻔ ُ ِ ِ ِ ِ ِِ َوﻳُـْﻌَﻤُﻞ ِﻋْﻨَﺪ اﻟﺘﱠـَﻌﺎُر ِ
ﺴﺎِوًò
ﻀﻮل ﻣﻦ اﳌَُﺮّﺟَﺤﺎت َﻣﺎ ﻳَﺼﲑ ﺑﻪ ُﻣ َ ض َِ±ﻗْـَﻮى اﳌَُﺮّﺟَﺤﺎتَ ،وﻟَﺬﻟ َ َ ْ ُ َ
ﻀَﻞ ِﻣْﻨﻪُ. ﺿِﻞ أَْو أَﻓْ َﻟِْﻠَﻔﺎ ِ
ﺻْﺤﺒِِﻪ َوَﺳﻠﱠَﻢ. ِِ ٍ ِِ
ﺻﻠﱠﻰ ﷲُ َﻋﻠَﻰ ُﳏَﱠﻤﺪ َوَﻋﻠَﻰ آﻟﻪ َو َ ﺗَـﱠﻢَ ،واﳊَْﻤُﺪ َ kوْﺣَﺪﻩَُ ،و َ
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